T11n0310_大寶積經

大正藏第 11 冊 No. 0310 大寶積經

No. 310

大寶積經並序

大唐太上皇制

朕聞：天之為大也高，上下之容可紀，地之為大也廣，縱橫之數可推，則知無去無來、不生不滅。拯沉淪於沙劫、救焚灼于塵區，毒龍懼其威光、醉象憚其神力，其大則包于宇宙，其小則隱於毫芒。七十二君，先在陶鈞之內，萬八千載，即為俄頃之間，漢日載其通暉，周星彰其降誕，鷲頭峰下演金口之微言，雞足山中舒玉毫之瑞色，干戈不用，梵志摧鋒，甲冑無施，波旬潰旅。辟圓明之凈域，啟方便之禪門，慧晷耀于昏衢，慈雲清于朽宅，無得而稱者，其惟正覺乎。然則教自西方、法流東夏、馬鳴、龍樹肇闡瓊編，羅什、道安承宣寶偈，關中道俗雖傳貝葉之文，江左黎元未極蓮花之旨。又以元魏迷於釋典，宇文扇于魔風，開皇之初暫為修建，大業之末遽即分崩。我大唐之有天下也。

睿聖重光，文思御歷，吞沙靜㜸，練石稱神，巢燧執鞭，羲農擁彗。懸法王之鏡，轉梵帝之輪，被正朔于蟠桃，混車書于細柳。三藏沙門菩提流志者，南天竺國凈行婆羅門種，姓迦葉氏也。年十有二，外道出家，事波羅奢羅，學聲明僧佉等論，並歷數咒術及陰陽等，年逾耳順遽乃心歸。知外法之乖違

【現代漢語翻譯】現代漢語譯本：我聽說：天的偉大在於它的高遠，上下之間的容納可以被記錄；地的偉大在於它的廣闊，縱橫的尺度可以被推算。由此可知，沒有來去，不生不滅的道理。它能從漫長的劫難中拯救沉淪的眾生，從塵世的苦難中解救被焚燒的靈魂。毒龍畏懼它的威光，醉象畏懼它的神力。它的偉大可以包容宇宙，它的微小可以隱藏在毫毛之中。七十二位君王，先前都在造化之中，一萬八千年，也只是一瞬間。漢朝的太陽承載著它的光輝，周朝的星辰彰顯著它的降生。在鷲頭峰（Grdhrakuta）下宣講微妙的佛法，在雞足山（Kukkutapada）中散發玉毫的光芒。不用動用干戈，梵志（Brahmin）的鋒芒就被摧毀；不用施加盔甲，波旬（Mara）的軍隊就潰散。開闢圓滿光明的凈土，開啟方便的禪門。智慧的光芒照耀著昏暗的道路，慈悲的雲朵凈化著腐朽的居所。無法用言語來稱讚的，只有正覺（Samyak-sambuddha）了。如此說來，佛法從西方傳來，教義流傳到東方。馬鳴（Asvaghosa）、龍樹（Nagarjuna）開始闡述精妙的佛典，鳩摩羅什（Kumarajiva）、道安（Daoan）繼承宣揚珍貴的偈頌。關中的道俗雖然傳誦著貝葉經文，江左的百姓卻未能領悟蓮花（Padma）的真諦。再加上元魏（Northern Wei）時期對佛典的迷惑，宇文（Yuwen）時期對魔道的推崇，開皇（Kaihuang）之初短暫地進行了修建，大業（Daye）末年就迅速地分崩離析。我大唐擁有天下。睿智的聖人重現光輝，文治武功的君主治理國家，吞噬沙塵，煉石補天，巢氏（Chaoshi）燧氏（Suishi）執掌鞭子，伏羲（Fuxi）神農（Shennong）擁有彗星。懸掛法王的明鏡，轉動梵天的法輪，將正朔頒佈到蟠桃樹下，將車軌和文字統一到細柳營中。三藏沙門菩提流志（Bodhiruci），是南天竺國（South India）凈行婆羅門（Brahmin）種姓，姓迦葉（Kasyapa）。十二歲時，在外道出家，侍奉波羅奢羅（Parasara），學習聲明（Sabda-vidya）、僧佉（Samkhya）等論，以及歷數、咒術和陰陽等學問。年過六十，才幡然醒悟，認識到外道的錯誤。

【English Translation】 English version: I have heard that the greatness of the heavens lies in its height, and the capacity of what is above and below can be recorded; the greatness of the earth lies in its vastness, and its longitudinal and latitudinal dimensions can be calculated. From this, we know the principle of no coming and no going, no birth and no death. It can rescue those who are sinking in the long kalpas, and save the souls that are being burned in the dust of the world. The poisonous dragons fear its majestic light, and the drunken elephants dread its divine power. Its greatness can encompass the universe, and its smallness can be hidden in a hair. The seventy-two rulers were previously within the creation, and eighteen thousand years are but a moment. The sun of the Han dynasty carries its radiance, and the stars of the Zhou dynasty manifest its birth. Under the Vulture Peak (Grdhrakuta), it expounds the subtle Dharma, and in the Kukkutapada Mountain, it emits the auspicious light of the jade hair. Without using weapons, the sharp edges of the Brahmins are destroyed; without deploying armor, the army of Mara is defeated. It opens up the pure land of perfect enlightenment and initiates the convenient gate of Chan. The light of wisdom illuminates the dark paths, and the clouds of compassion purify the decaying dwellings. That which cannot be praised with words is only the Samyak-sambuddha. Thus, the Dharma came from the West, and the teachings spread to the East. Asvaghosa and Nagarjuna began to expound the exquisite Buddhist scriptures, and Kumarajiva and Daoan inherited and propagated the precious verses. Although the Taoists and laypeople in Guanzhong recited the palm-leaf scriptures, the people of Jiangzuo had not yet grasped the true meaning of the lotus (Padma). Furthermore, during the Northern Wei dynasty, there was confusion about the Buddhist scriptures, and during the Yuwen dynasty, there was a promotion of demonic paths. At the beginning of the Kaihuang era, there was a brief period of restoration, but by the end of the Daye era, it quickly fell apart. Our Great Tang possesses the world. The wise sage reappears with glory, and the ruler with literary and military achievements governs the country, swallowing sand and calming the dust, refining stones to mend the sky. Chaoshi and Suishi wield the whip, and Fuxi and Shennong possess the comet. The mirror of the Dharma King is hung, and the wheel of Brahma is turned. The new calendar is issued under the peach trees, and the carriage tracks and writing are unified in the willow camp. The Tripitaka monk Bodhiruci, from the pure-conduct Brahmin caste of South India, with the surname Kasyapa. At the age of twelve, he left home to become a follower of an external path, serving Parasara, studying Sabda-vidya, Samkhya, and other theories, as well as calendrical calculations, incantations, and yin-yang. After the age of sixty, he suddenly awakened and realized the errors of the external paths.

，悟釋教之深妙，隱居名岳積習頭陀，初就耶舍瞿沙三藏學經論，其後遍游五天竺國。

高宗天皇大帝聞其遠譽、挹其道風，永淳二年遣使迎接。

天后聖帝，應干司契，當宇披圖，令住東都居福先寺，譯《佛境界》、《寶雨》、《花嚴》等經一十一部。

中宗孝和皇帝，循機履運，配永登樞。神龍二年令住京下，于崇福寺翻譯此經。俄屬靈祐虧徴，綿區集禍。

喬嶽之仙長往，茂陵之駕不還。朕以庸虛，謬膺丕構，敬遵前旨，勖就斯編。法師尋繹故文、發揮新句，炎涼不懈、曉夕忘疲，舊翻新翻凡有四十九會，總其部帙一百二十卷成，以先天二年六月八日畢功進內。法師戒珠在握、慧炬明心，為法門之棟樑，啟僧徒之耳目。伏願上資七廟八百之祚長延，下及萬方億兆之甿恒逸，遠邇寧謐、朝野歡娛，致澆俗于淳源，歸迷生於壽域。暫乘紫機之暇，聊題緗帙之前。所有會名，具于其目。云爾。

大寶積經述

唐朝議郎行河南府告成縣主簿徐鍔撰

夫日月出矣而輝耀十方，時雨降矣而澡漉萬物。況我身常樂，湛虛空之相，妙覺圓明，融心行之本，唯曒唯昧、不生不滅者哉。是以辟無學之地聿修迦蘭，啟息言之津亶作羅奈，智勝菩薩起方便之緣，凈居天人發成就之力，稱謂所

【現代漢語翻譯】現代漢語譯本：他領悟了佛教教義的深奧精妙，隱居在名山中，長期修習頭陀苦行。最初跟隨耶舍瞿沙（Yashoghosha，一位三藏法師）學習經論，之後遍遊了印度五大區域。唐高宗天皇大帝聽聞他的盛名，仰慕他的道風，在永淳二年派遣使者迎接他。天后聖帝，順應天時，掌握大權，治理天下，讓他住在東都的福先寺，翻譯了《佛境界經》、《寶雨經》、《華嚴經》等共十一部經典。中宗孝和皇帝，順應時機，繼承大業，登上皇位。在神龍二年讓他住在京城，在崇福寺翻譯這部經。不久，因為靈祐（指高僧）的去世，國家遭遇災禍。如同高山上的仙人離去，帝王的駕車不再返回。我因為平庸無能，卻錯誤地繼承了帝位，恭敬地遵循先帝的旨意，努力完成這部經典的編纂。法師仔細研究舊的譯文，闡發新的語句，不畏寒暑，早晚不懈怠，舊譯和新譯總共有四十九會，總共一百二十卷完成，在先天二年六月八日完成並進獻給朝廷。法師持守戒律如同握著寶珠，智慧如同明亮的火炬照亮內心，是佛法界的棟樑，開啟僧眾的耳目。我希望以此功德，上能資助七廟（指祖廟）八百年的國祚長久延續，下能使天下萬民安逸，遠近安寧，朝野歡娛，使澆薄的世俗迴歸淳樸的源頭，使迷途的眾生歸向長壽的樂土。我暫且抽出處理政務的空閑，在書卷之前題寫這些文字。所有經會的名稱，都記錄在目錄中。就這樣。《大寶積經》述唐朝議郎、行河南府告成縣主簿徐鍔撰寫太陽和月亮升起，光輝照耀十方；及時雨降下，洗滌滋潤萬物。何況我身常樂，處於虛空的境界，妙覺圓滿光明，融會心行的根本，唯有清明和晦暗，不生不滅的真理。因此，開闢無學之地，修建伽藍（僧伽的住所），開啟止語的途徑，建立羅奈（指佛陀初轉法輪之地），智勝菩薩（Jinasena Bodhisattva）發起方便的因緣，凈居天人（Shuddhavasa）發出成就的力量，稱謂所

【English Translation】 English version: He comprehended the profound subtleties of Buddhist teachings, secluded himself in famous mountains, and practiced asceticism for a long time. Initially, he studied scriptures and treatises under Yashoghosha (a Tripitaka master), and later traveled throughout the five regions of India. Emperor Gaozong of the Tang Dynasty, having heard of his great reputation and admiring his virtuous conduct, sent envoys to welcome him in the second year of Yongchun. Empress Wu Zetian, in accordance with the times, holding power and governing the empire, had him reside at Fuxian Temple in the Eastern Capital, where he translated eleven scriptures including the 'Buddha-kshetra Sutra,' 'Ratnamegha Sutra,' and 'Avatamsaka Sutra'. Emperor Zhongzong, following the opportune moment, inherited the great cause and ascended the throne. In the second year of Shenlong, he had him reside in the capital, where he translated this scripture at Chongfu Temple. Soon after, due to the passing of Lingyou (referring to a high monk), the nation encountered calamities. Like a celestial being departing from a high mountain, the emperor's carriage did not return. I, being mediocre and incompetent, have mistakenly inherited the imperial throne. Respectfully following the will of the former emperors, I strive to complete the compilation of this scripture. The Dharma master carefully studied the old translations, expounded new phrases, enduring heat and cold, tirelessly day and night. The old and new translations totaled forty-nine assemblies, comprising one hundred and twenty volumes, which were completed and presented to the court on the eighth day of the sixth month of the second year of Xiantian. The Dharma master holds the precepts like a precious pearl, and his wisdom is like a bright torch illuminating the heart. He is the pillar of the Dharma, opening the eyes and ears of the Sangha. I hope that through this merit, it will support the long continuation of the seven ancestral temples for eight hundred years, and bring peace and prosperity to all people, near and far, making the court and the people joyful, turning the shallow customs back to their pure origins, and guiding lost beings to the land of longevity. I have taken some time from my busy schedule to write these words before the scripture. The names of all the assemblies are recorded in the table of contents. Thus it is. A Commentary on the Maharatnakuta Sutra Written by Xu E, a Tang Dynasty official, serving as the Registrar of Gaocheng County in Henan Prefecture The sun and moon rise, shining their light in all directions; timely rain falls, washing and nourishing all things. How much more so is my body always joyful, dwelling in the realm of emptiness, with wondrous enlightenment, perfectly bright, merging with the essence of the mind, the truth of clarity and obscurity, neither arising nor ceasing. Therefore, opening the land of no-learning, building monasteries (Sangharama), initiating the path of silence, establishing Varanasi (the place where the Buddha first turned the wheel of Dharma), Jinasena Bodhisattva initiated the conditions of skillful means, the Shuddhavasa gods generated the power of accomplishment, the appellation of

絕者其第一義乎！自恒星夜掩、仙虹晝爍，青缽傳其睟容，寶棺現其金臂。法山摧仞，拂魔箭于危屏，直水橫流，系慈航于彼岸。烏乎！妙藏不可以常秘，戒輪不可以終盭，雖雙林下砉示于泥洹，逮一千年遹被于聲教。龍持貝葉亟傳摩竭之城，像負蓮華遂滿真丹之境。三十七品慈悲於火宅，一十二經引喻于沙界矣。大寶積經者，後漢迦葉摩騰、竺法蘭及今朝玄奘法師、菩提流志等，咸自西天竺所致也。如來昔在鷲峰利建平等，金口注海，酌之而不竭，寶言如綸，振之而有緒。炯茲瑞憲，久翳鴻都，原壑屢非，市朝多變。歷代徇齊之主競興參譯，跋陀授記之言罕能丕就。洎我唐之有天下也，功橫鐵圍，化綿忉利，苑御千界，提封萬剎。張四攝之扉，廣納諸有；騁六道之驥，冥濟群惑。太上皇以澤深智海掌耀禪珠，神皇帝以勛格梵空胸懸法印，肅敷玄誥，照灑鴻波，歷選緇徒，明敡列采，博考同異，聿興刊緝，勇振頹綱，嚴持絕紐。爰有沙門大德思忠、東天竺國婆羅門大首領臣伊舍羅等譯梵文者，求善住緣，悟無生忍，博聞強識，精而譯之。復有天竺沙門波若屈多、沙門達摩證梵義者，開忍辱場，破煩惱眾，弼諧神侶，明而辨之。復有沙門大德履方、宗一、普敬、慧覺等筆授者，令聞孔膠，威儀不忒，手握仙札，受而字之

。復有沙門大德深亮、勝莊、塵外、無著、慧迪等證義者，國之大師、佛之右臂，探諸了義演而證之。復有大德沙門承禮、云觀、神暕、道本等次文者，庇影多林，息肩香窟，勤修精進，纂而次之。復有潤文官者，銀青光祿大夫邠王傅上柱國固安縣開國伯盧粲、銀青光祿大夫太子詹事崇文館學士兼修國史上柱國東海縣開國公徐堅、朝議大夫守中書舍人崇文館學士上柱國野王縣開國男蘇晉、朝議郎給事中內供奉崔璩等，位列鳳舞，聲流雞圃，分別二諦，潤而色之。復有銀青光祿大夫守侍中兼太子左庶子兼修國史上柱國鉅鹿縣開國公魏知古、兵部尚書上柱國郭元振、銀青光祿大夫檢校中書令上柱國范陽縣開國男張說、銀青光祿大夫行中書侍郎同中書門下三品監修國史上柱國興平縣開國侯陸象先等，朝踐瑣闥，夕游珠域，護持四法，總而閱之。爾乃杖錫之士、端圭之俊，麻列定筵，林攢樂土，蔭祥雲而演譯，倏換炎涼，吸甘露而勤求，載淹衡晷，大乘章句義不唐捐，小品精微拯無遺溺，能事畢矣！佛何言哉！

今所新翻經，凡有四十九會、七十七品，合一十二帙，以類相從撰寫咸畢。以先天二年六月三十日進太上皇，八月二十一日進皇帝。禁闈曉辟，真教上聞，仙寧克怡，宸襟允穆。竦鈞陣于白日，親御靈臺；落雲雨

【現代漢語翻譯】此外，還有沙門大德深亮（Shen Liang）、勝莊（Sheng Zhuang）、塵外（Chen Wai）、無著（Wu Zhuo）、慧迪（Hui Di）等證義者，他們是國家的宗師、佛陀的右臂，探究諸了義並加以闡釋和證明。又有大德沙門承禮（Cheng Li）、云觀（Yun Guan）、神暕（Shen Jian）、道本（Dao Ben）等負責整理文句的人，他們在多林庇廕下，在香窟中休息，勤奮修行，編纂並整理經文。還有潤文官，如銀青光祿大夫、邠王傅、上柱國、固安縣開國伯盧粲（Lu Can），銀青光祿大夫、太子詹事、崇文館學士、兼修國史、上柱國、東海縣開國公徐堅（Xu Jian），朝議大夫、守中書舍人、崇文館學士、上柱國、野王縣開國男蘇晉（Su Jin），朝議郎、給事中、內供奉崔璩（Cui Qu）等，他們位列朝廷，聲名遠播，分別闡釋二諦，潤色經文。又有銀青光祿大夫、守侍中、兼太子左庶子、兼修國史、上柱國、鉅鹿縣開國公魏知古（Wei Zhigu），兵部尚書、上柱國郭元振（Guo Yuanzhen），銀青光祿大夫、檢校中書令、上柱國、范陽縣開國男張說（Zhang Yue），銀青光祿大夫、行中書侍郎、同中書門下三品、監修國史、上柱國、興平縣開國侯陸象先（Lu Xiangxian）等，他們早朝于宮廷，晚游于皇家園林，護持佛法，總覽經文。於是，持錫杖的僧人、手執玉圭的俊傑，如同麻列般排列在筵席上，如同樹林般聚集在樂土，在祥雲的庇廕下翻譯經文，時光飛逝，吸取甘露般勤奮求法，時間流逝，大乘的章句義理沒有被浪費，小品的精微之處也沒有遺漏，所有工作都完成了！佛陀還能說什麼呢！現在新翻譯的經文，共有四十九會、七十七品，合為一十二帙，按照類別編撰完成。在先天二年六月三十日進獻給太上皇，八月二十一日進獻給皇帝。宮禁大門開啟，真正的教義得以傳達，仙人寧靜而喜悅，皇帝的心情也十分愉悅。在白日之下展示威嚴的陣勢，親自登上靈臺；如同雲雨般降下恩澤。

【English Translation】 Moreover, there were also the venerable monks Shen Liang, Sheng Zhuang, Chen Wai, Wu Zhuo, Hui Di, and others who were certifiers of the meaning, masters of the nation, the right arms of the Buddha, who explored the profound meanings and expounded and verified them. Furthermore, there were the venerable monks Cheng Li, Yun Guan, Shen Jian, Dao Ben, and others who were responsible for arranging the texts, who rested under the shade of many forests, in fragrant caves, diligently cultivated themselves, and compiled and arranged the scriptures. There were also the officials who polished the texts, such as Lu Can, the Silver Blue Grand Master of Guanglu, Tutor to the Prince of Bin, Pillar of the State, and Count of Gu'an; Xu Jian, the Silver Blue Grand Master of Guanglu, Vice Director of the Crown Prince's Household, Academician of the Chongwen Institute, concurrently compiling the national history, Pillar of the State, and Duke of Donghai; Su Jin, the Grand Master of the Court of Discussion, Acting Secretary of the Secretariat, Academician of the Chongwen Institute, Pillar of the State, and Baron of Yewang; Cui Qu, the Grand Master of the Court of Discussion, Attendant in the Palace, and Inner Attendant, and others. They were ranked in the court, their reputations spread far and wide, they separately explained the two truths, and polished the scriptures. There were also Wei Zhigu, the Silver Blue Grand Master of Guanglu, Acting Attendant in the Palace, concurrently Vice Tutor to the Crown Prince, concurrently compiling the national history, Pillar of the State, and Duke of Julu; Guo Yuanzhen, the Minister of the Ministry of War and Pillar of the State; Zhang Yue, the Silver Blue Grand Master of Guanglu, Acting Chancellor of the Secretariat, Pillar of the State, and Baron of Fanyang; Lu Xiangxian, the Silver Blue Grand Master of Guanglu, Acting Vice Director of the Secretariat, concurrently holding the Three Offices of the Secretariat, Supervisor of the National History, Pillar of the State, and Marquis of Xingping, and others. They attended court in the morning and strolled in the royal gardens in the evening, protected the Dharma, and reviewed the scriptures. Thus, the monks with their staffs and the talented with their jade tablets, were arranged like hemp on the mats, gathered like forests in the land of joy, translated the scriptures under the auspicious clouds, time flew by, diligently sought the Dharma like absorbing sweet dew, time passed, the chapters and verses of the Mahayana were not wasted, and the subtle points of the smaller texts were not overlooked, all the work was completed! What more can the Buddha say! The newly translated scriptures now consist of forty-nine assemblies and seventy-seven chapters, compiled into twelve fascicles, arranged according to their categories. On the thirtieth day of the sixth month of the second year of Xiantian, they were presented to the Retired Emperor, and on the twenty-first day of the eighth month, they were presented to the Emperor. The palace gates were opened, the true teachings were heard, the immortals were peaceful and joyful, and the Emperor's heart was also very pleased. The majestic array was displayed in the daylight, and he personally ascended the Lingtai; blessings were bestowed like clouds and rain.

于彤霄，薦加殊尉。賢愚稽首，以為利見仁王；真俗歸心，以為潛登覺道。次有清信佛弟子，前少府監丞李式顏等，皇朝金紫光祿大夫兵部尚書贈侍中隴西公迥秀子也。復有清信佛弟子，前右拾遺徐鐈等，皇朝銀青光祿大夫太子賓客昭文館學士高平公子也，咸屬彼穹降禍私門墜構，陟遙岵而崩心，瞻冥途而獻福。於是胠篋探笥，檀波羅蜜，廣疊簡箋，首崇書寫，不變槐火，遽盈苔帙，然後裝之鏤軸、綴以瓊簽。羅彩簟而霓舒，播珠函而錦縟，方使猛風吹岳，長存妒路之文，劫火燒天，不壞多羅之典。

大寶積經

三律儀會第一之一

大唐三藏法師菩提流志奉　詔譯

如是我聞：

一時佛住王舍城耆阇崛山。其山高峻嚴麗可觀，持諸雜種猶如大地，眾華卉木悉皆茂盛。其中復有天、龍、夜叉、毗舍阇、緊那羅等常所游止。復有種種異類諸獸，所謂師子虎狼、麒麟象馬、熊羆之屬止住其中。復有無量百千眾鳥，所謂孔雀鸚鵡、鴝𩿦羅鳥、鳧雁鴛鴦、命命等類依之而住。是諸眾生，以佛威力，不為貪慾瞋癡所惱，不相茹食；共相親愛猶如母子。是山王中多諸雜樹，叢林蓊鬱枝葉繁榮，謂天木香樹、庵摩羅樹、甄叔迦樹、尼俱陀樹、栴檀沉水，如是等樹無不備有。復有水陸無量雜華，所謂阿提

【現代漢語翻譯】現代漢語譯本于彤霄被推薦擔任殊尉的官職。賢能和愚笨的人都稽首，認為這是見到仁王的吉兆；真心和世俗的人都歸心，認為這是暗中登上覺悟之道的途徑。接下來有清信的佛弟子，前少府監丞李式顏等人，他們是皇朝金紫光祿大夫、兵部尚書、贈侍中隴西公迥秀的兒子。又有清信的佛弟子，前右拾遺徐鐈等人，他們是皇朝銀青光祿大夫、太子賓客、昭文館學士高平公的兒子，都因為家族遭遇災禍，家業衰敗，登上高山而感到心碎，瞻望冥途而獻上福報。於是他們打開箱子，拿出檀波羅蜜（檀：佈施；波羅蜜：到達彼岸），廣泛地書寫簡牘，首先崇尚書寫佛經，不顧燈火的燃燒，很快就堆滿了書卷，然後裝上雕刻的軸，用美玉的標籤綴上。鋪開彩色的竹蓆，像彩虹一樣舒展開來，擺放裝有經書的寶盒，像錦緞一樣華麗，希望即使狂風吹動山嶽，也能長久儲存妒路（指佛法）的文字，即使劫火燒燬天空，也不會損壞多羅（貝多羅樹葉）上的經典。

《大寶積經》

三律儀會第一之一

大唐三藏法師菩提流志奉詔翻譯

如是我聞：

一時，佛住在王舍城耆阇崛山（又名靈鷲山）。這座山高峻險要，莊嚴美麗，可以觀賞，承載著各種各樣的植物，就像大地一樣，各種花草樹木都非常茂盛。其中還有天、龍、夜叉（一種鬼神）、毗舍阇（一種食人鬼）、緊那羅（一種天神）等常常在那裡遊玩。還有各種不同的野獸，如獅子、老虎、狼、麒麟、大象、馬、熊、羆等居住其中。還有無數的鳥類，如孔雀、鸚鵡、鴝鵒羅鳥、野鴨、鴛鴦、命命鳥等依附在那裡生活。這些眾生，因為佛的威力，不被貪慾、嗔恨、愚癡所困擾，不互相殘食，互相親愛，如同母子一般。這座山中有很多雜樹，叢林茂密，枝葉繁盛，如天木香樹、庵摩羅樹（芒果樹）、甄叔迦樹、尼俱陀樹（榕樹）、栴檀、沉水等樹應有盡有。還有水陸各種各樣的花，如阿提

【English Translation】 English version Yu Tongxiao was recommended to be appointed as a Shuwei (a military officer). The wise and the foolish all bowed their heads, considering it an auspicious sign of seeing a benevolent king; the sincere and the worldly all turned their hearts, considering it a hidden path to ascend to enlightenment. Next, there were devout Buddhist disciples, such as Li Shiyan, the former Assistant Director of the Palace Supplies, who was the son of the Grand Master of Gold and Purple, Minister of the Ministry of War, and posthumously granted Attendant Zhongshu, Duke of Longxi, Jiongxiu of the imperial court. There were also devout Buddhist disciples, such as Xu Jiao, the former Right Reminder, who was the son of the Grand Master of Silver and Green, the Guest of the Crown Prince, and the Academician of the Zhaowen Hall, Duke of Gaoping of the imperial court. They all suffered from family disasters, their family businesses declined, they climbed high mountains and felt heartbroken, and they looked to the underworld and offered blessings. Therefore, they opened their chests and took out the Dana Paramita (Dana: giving; Paramita: reaching the other shore), widely wrote on bamboo slips, first advocating the writing of Buddhist scriptures, regardless of the burning of the lamp, quickly filling the volumes, and then mounted them on carved axes and attached jade labels. They spread out colorful bamboo mats, like rainbows unfolding, and placed the treasure boxes containing the scriptures, like brocade, hoping that even if the fierce wind blew the mountains, the words of the jealous path (referring to the Dharma) could be preserved for a long time, and even if the fire of the kalpa burned the sky, the scriptures on the Tala (palm) leaves would not be destroyed.

The Great Treasure Accumulation Sutra

The First of the Three Disciplines Assembly

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (also known as Vulture Peak) in Rājagṛha. The mountain was high and steep, solemn and beautiful, and could be viewed, bearing all kinds of plants, like the earth, with all kinds of flowers, grasses, and trees flourishing. Among them, there were also Devas, Nagas, Yakshas (a kind of ghost), Pisacas (a kind of man-eating ghost), Kinnaras (a kind of celestial being), etc., who often wandered there. There were also various kinds of wild beasts, such as lions, tigers, wolves, unicorns, elephants, horses, bears, and brown bears, living there. There were also countless birds, such as peacocks, parrots, myna birds, wild ducks, mandarin ducks, and jivamjivaka birds, living there. These beings, because of the Buddha's power, were not troubled by greed, hatred, and ignorance, did not devour each other, and loved each other like mothers and children. In this mountain, there were many miscellaneous trees, with dense forests and flourishing branches and leaves, such as the heavenly fragrant wood tree, the Amra tree (mango tree), the Zhenshujia tree, the Nigrodha tree (banyan tree), sandalwood, and agarwood, etc. There were also various kinds of flowers on land and in water, such as Ati

目多華、瞻婆香華、波吒羅華、婆師迦華、蘇曼那華、由提迦華、優缽羅華、波頭摩華、俱物頭華、芬陀利華、迦羅娑華、摩訶迦羅娑華，如是等類諸雜名華，光飾山王處處充遍。是山王中常于夜半興大密雲，輕雷細雨，從初至末漸遍其山，八功德水流滋普洽，如𤛓乳頃廓然消散，涼風微動適悅身心。是山王中所住眾生及諸卉木，滋潤光澤如妙華鬘，微加水灑，光色鮮明倍更增勝。此山王中眾生草木，含滋發暉亦復如是。而此山中生諸軟草，靃靡右旋色香具足，青綠暉映如孔雀咽，其香喻若婆師迦華，其觸又類輕兜羅綿，枝葉華果繁榮茂盛，未嘗有一不具足者。山地柔軟無傷趾步，下足之時陷深四指，舉足之時還復如故。其中多有陂泉池沼，清冷盈滿生雜蓮華，青黃赤白紅紫頗梨金火等色，大如車輪，香氣普熏一逾繕那。是山王頂生於大妙寶蓮華座，無降伏寶帝青金剛以為其莖，大吠琉璃為諸寶鐸，贍部檀金為廣凈葉，順時清凈栴檀為臺，瑪瑙寶王以為其須。其華縱廣猶如大海，十億阿修羅王常所執持，十億雜色摩尼寶網彌覆其上，十億龍王雨妙香雨，十億金翅鳥王口銜繒彩，十億緊那羅王至誠瞻仰，十億摩睺羅伽王虔恭俯視，十億乾闥婆王歌詠贊嘆，十億百千諸大天帝興布瑞云，而雨末香燒香、衣服華鬘、幢幡寶蓋

【現代漢語翻譯】現代漢語譯本：目多華（一種花）、瞻婆香華（一種香花）、波吒羅華（一種花）、婆師迦華（一種花）、蘇曼那華（一種花）、由提迦華（一種花）、優缽羅華（青蓮花）、波頭摩華（紅蓮花）、俱物頭華（一種花）、芬陀利華（白蓮花）、迦羅娑華（一種花）、摩訶迦羅娑華（一種花），像這樣各種各樣的名花，光彩照耀著山王，處處都充滿著。這座山王中，常常在半夜興起巨大的密雲，伴隨著輕微的雷聲和細雨，從開始到結束逐漸遍佈整座山，八功德水流動滋潤，普遍浸潤，就像傾倒牛奶一樣，瞬間就消散了，涼風輕輕吹動，使身心感到舒適愉悅。這座山王中所居住的眾生以及各種花草樹木，都滋潤光澤，像美麗的鮮花花環一樣，稍微灑上水，光澤和顏色就更加鮮明，更加勝過之前。這座山王中的眾生和草木，含著滋潤的光輝也是這樣。而這座山中生長著柔軟的草，柔軟地向右旋轉，顏色和香氣都具備，青綠色的光輝映照著，像孔雀的脖子一樣，它的香氣像婆師迦花，它的觸感又像輕柔的兜羅棉，枝葉花果繁榮茂盛，沒有一樣是不具備的。山地柔軟，不會傷到腳趾，腳踩下去的時候會陷下去四指深，抬起腳的時候又恢復原樣。其中有很多水池和沼澤，清澈寒冷，充滿著各種蓮花，有青色、黃色、紅色、白色、紅色、紫色、頗梨色、金色、火色等顏色，大得像車輪一樣，香氣普遍散發，超過一由旬。這座山王的頂端生長著一個巨大的美妙寶蓮花座，用無降伏寶帝青金剛作為它的莖，用大吠琉璃作為各種寶鐸，用贍部檀金作為寬廣潔凈的葉子，用順時清凈的栴檀作為臺座，用瑪瑙寶王作為它的花須。這朵蓮花縱橫廣闊，像大海一樣，十億阿修羅王常常執持著它，十億雜色摩尼寶網覆蓋在它的上面，十億龍王降下美妙的香雨，十億金翅鳥王口中銜著絲綢綵帶，十億緊那羅王至誠地瞻仰著它，十億摩睺羅伽王虔誠地俯視著它，十億乾闥婆王歌唱讚美著它，十億百千諸大天帝興起祥瑞的雲彩，降下末香、燒香、衣服、花鬘、幢幡、寶蓋。目多華（一種花）、瞻婆香華（一種香花）、波吒羅華（一種花）、婆師迦華（一種花）、蘇曼那華（一種花）、由提迦華（一種花）、優缽羅華（青蓮花）、波頭摩華（紅蓮花）、俱物頭華（一種花）、芬陀利華（白蓮花）、迦羅娑華（一種花）、摩訶迦羅娑華（一種花），像這樣各種各樣的名花，光彩照耀著山王，處處都充滿著。這座山王中，常常在半夜興起巨大的密雲，伴隨著輕微的雷聲和細雨，從開始到結束逐漸遍佈整座山，八功德水流動滋潤，普遍浸潤，就像傾倒牛奶一樣，瞬間就消散了，涼風輕輕吹動，使身心感到舒適愉悅。這座山王中所居住的眾生以及各種花草樹木，都滋潤光澤，像美麗的鮮花花環一樣，稍微灑上水，光澤和顏色就更加鮮明，更加勝過之前。這座山王中的眾生和草木，含著滋潤的光輝也是這樣。而這座山中生長著柔軟的草，柔軟地向右旋轉，顏色和香氣都具備，青綠色的光輝映照著，像孔雀的脖子一樣，它的香氣像婆師迦花，它的觸感又像輕柔的兜羅棉，枝葉花果繁榮茂盛，沒有一樣是不具備的。山地柔軟，不會傷到腳趾，腳踩下去的時候會陷下去四指深，抬起腳的時候又恢復原樣。其中有很多水池和沼澤，清澈寒冷，充滿著各種蓮花，有青色、黃色、紅色、白色、紅色、紫色、頗梨色、金色、火色等顏色，大得像車輪一樣，香氣普遍散發，超過一由旬。這座山王的頂端生長著一個巨大的美妙寶蓮花座，用無降伏寶帝青金剛作為它的莖，用大吠琉璃作為各種寶鐸，用贍部檀金作為寬廣潔凈的葉子，用順時清凈的栴檀作為臺座，用瑪瑙寶王作為它的花須。這朵蓮花縱橫廣闊，像大海一樣，十億阿修羅王常常執持著它，十億雜色摩尼寶網覆蓋在它的上面，十億龍王降下美妙的香雨，十億金翅鳥王口中銜著絲綢綵帶，十億緊那羅王至誠地瞻仰著它，十億摩睺羅伽王虔誠地俯視著它，十億乾闥婆王歌唱讚美著它，十億百千諸大天帝興起祥瑞的雲彩，降下末香、燒香、衣服、花鬘、幢幡、寶蓋。

【English Translation】 English version: 'Muda hua' (a type of flower), 'Champaka hua' (a fragrant flower), 'Patala hua' (a type of flower), 'Vasika hua' (a type of flower), 'Sumanas hua' (a type of flower), 'Yuthika hua' (a type of flower), 'Utpala hua' (blue lotus), 'Padma hua' (red lotus), 'Kumuda hua' (a type of flower), 'Pundarika hua' (white lotus), 'Karasa hua' (a type of flower), 'Mahakarasa hua' (a type of flower), various kinds of named flowers like these illuminate the mountain king, filling every place. In this mountain king, great dense clouds often arise at midnight, accompanied by light thunder and fine rain, gradually spreading throughout the mountain from beginning to end. The eight meritorious waters flow and nourish, universally soaking everything, like pouring milk, they dissipate in an instant. A cool breeze gently stirs, making the body and mind feel comfortable and pleasant. The living beings and various plants and trees residing in this mountain king are all nourished and lustrous, like beautiful flower garlands. With a little sprinkling of water, their luster and color become even more vivid and surpass their previous state. The living beings and plants in this mountain king, containing nourishing radiance, are also like this. And in this mountain grow soft grasses, gently spiraling to the right, possessing both color and fragrance. Their green radiance shines like a peacock's neck. Their fragrance is like that of the 'Vasika' flower, and their touch is like soft 'Kapok' cotton. The branches, leaves, flowers, and fruits are flourishing and abundant, with nothing lacking. The mountain ground is soft and does not hurt the toes. When a foot steps down, it sinks four fingers deep, and when the foot is lifted, it returns to its original state. There are many ponds and marshes, clear and cold, filled with various lotuses, in colors of blue, yellow, red, white, crimson, purple, crystal, gold, and fire, as large as chariot wheels. Their fragrance spreads universally, exceeding one 'Yojana'. On the summit of this mountain king grows a great and wondrous jeweled lotus seat, with 'Unsubdued Treasure Emperor Blue Vajra' as its stem, great 'Vaidurya' as its various jeweled bells, 'Jambudana' gold as its wide and pure leaves, 'Timely Pure Sandalwood' as its base, and 'Agate Jewel King' as its stamens. This lotus flower is vast and wide, like the ocean. Ten billion 'Asura' kings constantly hold it. Ten billion variegated 'Mani' jewel nets cover it. Ten billion dragon kings rain down wondrous fragrant rain. Ten billion 'Garuda' kings hold silk ribbons in their mouths. Ten billion 'Kinnara' kings sincerely gaze upon it. Ten billion 'Mahoraga' kings reverently look down at it. Ten billion 'Gandharva' kings sing and praise it. Ten billion hundred thousand great heavenly emperors raise auspicious clouds, raining down powdered incense, burning incense, clothing, flower garlands, banners, and jeweled canopies. English version: 'Muda hua' (a type of flower), 'Champaka hua' (a fragrant flower), 'Patala hua' (a type of flower), 'Vasika hua' (a type of flower), 'Sumanas hua' (a type of flower), 'Yuthika hua' (a type of flower), 'Utpala hua' (blue lotus), 'Padma hua' (red lotus), 'Kumuda hua' (a type of flower), 'Pundarika hua' (white lotus), 'Karasa hua' (a type of flower), 'Mahakarasa hua' (a type of flower), various kinds of named flowers like these illuminate the mountain king, filling every place. In this mountain king, great dense clouds often arise at midnight, accompanied by light thunder and fine rain, gradually spreading throughout the mountain from beginning to end. The eight meritorious waters flow and nourish, universally soaking everything, like pouring milk, they dissipate in an instant. A cool breeze gently stirs, making the body and mind feel comfortable and pleasant. The living beings and various plants and trees residing in this mountain king are all nourished and lustrous, like beautiful flower garlands. With a little sprinkling of water, their luster and color become even more vivid and surpass their previous state. The living beings and plants in this mountain king, containing nourishing radiance, are also like this. And in this mountain grow soft grasses, gently spiraling to the right, possessing both color and fragrance. Their green radiance shines like a peacock's neck. Their fragrance is like that of the 'Vasika' flower, and their touch is like soft 'Kapok' cotton. The branches, leaves, flowers, and fruits are flourishing and abundant, with nothing lacking. The mountain ground is soft and does not hurt the toes. When a foot steps down, it sinks four fingers deep, and when the foot is lifted, it returns to its original state. There are many ponds and marshes, clear and cold, filled with various lotuses, in colors of blue, yellow, red, white, crimson, purple, crystal, gold, and fire, as large as chariot wheels. Their fragrance spreads universally, exceeding one 'Yojana'. On the summit of this mountain king grows a great and wondrous jeweled lotus seat, with 'Unsubdued Treasure Emperor Blue Vajra' as its stem, great 'Vaidurya' as its various jeweled bells, 'Jambudana' gold as its wide and pure leaves, 'Timely Pure Sandalwood' as its base, and 'Agate Jewel King' as its stamens. This lotus flower is vast and wide, like the ocean. Ten billion 'Asura' kings constantly hold it. Ten billion variegated 'Mani' jewel nets cover it. Ten billion dragon kings rain down wondrous fragrant rain. Ten billion 'Garuda' kings hold silk ribbons in their mouths. Ten billion 'Kinnara' kings sincerely gaze upon it. Ten billion 'Mahoraga' kings reverently look down at it. Ten billion 'Gandharva' kings sing and praise it. Ten billion hundred thousand great heavenly emperors raise auspicious clouds, raining down powdered incense, burning incense, clothing, flower garlands, banners, and jeweled canopies.

，十億梵王曲躬恭敬，十億凈居天眾合掌頂禮，十億轉輪人王七寶侍從來至其所，十億海王從大海出而敬禮之，十億光明摩尼寶以為照曜，十億凈福摩尼寶珠為勝莊嚴，十億遍照摩尼寶為無垢藏，十億妙光摩尼寶為大照明，十億雜色摩尼藏寶而為遍照、贍部幢寶為善安持，十億金剛師子摩尼寶難勝莊嚴，十億日藏摩尼寶間錯廁填廣大嚴飾，十億不思議摩尼寶出種種色為妙莊嚴，十億如意寶出無盡莊嚴。是大蓮華從於如來超過世間善根所生，菩薩志意之所愛慕。遍現諸方，從如幻法出、善法業生，以無諍法性理趣莊嚴如夢法性，無行法印順無著理，遍滿十方一切法界，是順佛境功德所致。若於無量阿僧祇劫嘆其色相功德莊嚴，不可窮盡。

爾時世尊于其華上結跏趺坐，與大比丘眾八千人俱，其名曰：尊者阿若憍陳如、尊者阿濕婆氏多、尊者摩史波、摩訶男、優陀夷、耶舍、富那、無垢、善臂、憍梵缽提、優樓頻螺迦葉、那提迦葉、摩訶迦葉、舍利弗、大目乾連、阿那律、須菩提、離波多、富樓那彌多羅尼子、優波離、羅睺羅、難陀等而為上首，悉皆覺悟自性諦理，現證實際，入法本性，度諸有海。行於如來虛空之行，悉能永斷隨眠結縛，而於攝藏住無所住行空寂靜。于如來所永斷疑惑，入佛智海勝通道中，利益世

【現代漢語翻譯】現代漢語譯本：十億梵天之王彎腰恭敬，十億凈居天眾合掌頂禮，十億轉輪人王帶著七寶侍從來到佛陀所在之處，十億海王從大海中出來敬禮佛陀，十億光明摩尼寶珠照耀四方，十億凈福摩尼寶珠作為殊勝的莊嚴，十億遍照摩尼寶珠作為無垢的寶藏，十億妙光摩尼寶珠作為大光明，十億雜色摩尼藏寶遍照一切，贍部幢寶穩固安立，十億金剛獅子摩尼寶珠難以超越的莊嚴，十億日藏摩尼寶珠交錯排列，廣闊嚴飾，十億不可思議摩尼寶珠發出種種色彩作為美妙的莊嚴，十億如意寶珠涌現無盡的莊嚴。這朵大蓮花是從如來超越世間的善根所生，是菩薩們心之所向。它遍現於各個方向，從如夢如幻的法中生出，由善法業力所生，以無諍的法性真理來莊嚴，如同夢幻的法性，以無執著的法印順應無所執著的真理，遍滿十方一切法界，這是順應佛境功德所致。即使在無量阿僧祇劫中讚歎它的色彩、相貌、功德和莊嚴，也無法窮盡。那時，世尊在那蓮花上結跏趺坐，與八千大比丘眾在一起，他們的名字是：尊者阿若憍陳如（Ajñāta Kauṇḍinya）、尊者阿濕婆氏多（Aśvajit）、尊者摩史波（Vāṣpa）、摩訶男（Mahānāman）、優陀夷（Udāyin）、耶舍（Yaśas）、富那（Puṇṇa）、無垢（Vimala）、善臂（Subāhu）、憍梵缽提（Gavāṃpati）、優樓頻螺迦葉（Uruvilvā-kāśyapa）、那提迦葉（Nadī-kāśyapa）、摩訶迦葉（Mahākāśyapa）、舍利弗（Śāriputra）、大目乾連（Mahāmaudgalyāyana）、阿那律（Aniruddha）、須菩提（Subhūti）、離波多（Revata）、富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra）、優波離（Upāli）、羅睺羅（Rāhula）、難陀（Nanda）等為上首，他們都覺悟了自性真理，現證了實際，進入了法的本性，度過了諸有的苦海。他們行走在如來的虛空之行中，能夠永遠斷除隨眠的結縛，在攝藏中安住于無所住的空寂靜中。他們對於如來所說永遠斷除了疑惑，進入了佛的智慧之海，在殊勝的通道中，利益世間。

【English Translation】 English version: Ten billion Brahma Kings bowed respectfully, ten billion Pure Abode Heaven beings joined their palms in reverence, ten billion Wheel-Turning Kings with their seven treasures came to where the Buddha was, ten billion Sea Kings emerged from the great ocean to pay homage, ten billion Bright Mani Jewels illuminated the surroundings, ten billion Pure Blessing Mani Jewels served as supreme adornments, ten billion All-Illuminating Mani Jewels were like a flawless treasury, ten billion Wonderful Light Mani Jewels provided great illumination, ten billion Variegated Mani Treasure Jewels shone everywhere, the Jambudvīpa Banner Jewel was firmly established, ten billion Vajra Lion Mani Jewels were an unsurpassed adornment, ten billion Sun Treasury Mani Jewels were interspersed and widely decorated, ten billion Inconceivable Mani Jewels emitted various colors as wondrous adornments, and ten billion Wish-Fulfilling Jewels produced endless adornments. This great lotus flower arose from the Tathāgata's merit, surpassing worldly roots of goodness, and was cherished by Bodhisattvas. It manifested in all directions, arising from illusion-like Dharma, born from virtuous karma, adorned with the non-contention Dharma nature, like the dream-like Dharma nature, with the non-attachment Dharma seal conforming to the principle of non-attachment, pervading all Dharma realms in the ten directions, and was the result of the merit of conforming to the Buddha's realm. Even if one were to praise its colors, forms, merits, and adornments for countless asamkhya kalpas, it would be impossible to exhaust them. At that time, the World Honored One sat in the lotus posture on the lotus flower, together with eight thousand great Bhikshus, whose names were: Venerable Ajñāta Kauṇḍinya, Venerable Aśvajit, Venerable Vāṣpa, Mahānāman, Udāyin, Yaśas, Puṇṇa, Vimala, Subāhu, Gavāṃpati, Uruvilvā-kāśyapa, Nadī-kāśyapa, Mahākāśyapa, Śāriputra, Mahāmaudgalyāyana, Aniruddha, Subhūti, Revata, Pūrṇa Maitrāyaṇīputra, Upāli, Rāhula, Nanda, and others as their leaders. They had all awakened to the truth of their own nature, realized the actual reality, entered the essence of Dharma, and crossed the sea of existence. They walked in the Tathāgata's path of emptiness, were able to forever sever the bonds of latent defilements, and in their absorption, dwelt in the non-dwelling emptiness and stillness. They had forever dispelled their doubts about the Tathāgata's teachings, entered the sea of Buddha's wisdom, and in the path of supreme faith, benefited the world.

間為不請友，常能衛護一切眾生，與諸有情為不捨友。通達佛法，所行境界守護聖法，誓願受持諸佛正教，現前得生如來種性，善能趣向一切智智。

復有菩薩摩訶薩眾八千人俱，普賢菩薩、文殊師利菩薩等而為上首，所謂最上智智菩薩、最上寶智菩薩、一切語言智菩薩、無著智菩薩、花上智菩薩、日上智菩薩、月上智菩薩、無垢上智菩薩、金剛智菩薩、遠塵智菩薩、光幢菩薩、妙高幢菩薩、寶幢菩薩、無礙幢菩薩、華幢菩薩、凈幢菩薩、日幢菩薩、端嚴幢菩薩、離垢幢菩薩、遍照幢菩薩、陀羅尼威德菩薩、寶威德菩薩、大威德菩薩、金剛智威德菩薩、無垢威德菩薩、日威德菩薩、月威德菩薩、福山威德菩薩、智照威德菩薩、普勝威德菩薩、地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、清凈功德藏菩薩、法海藏菩薩、遍照藏菩薩、齊藏菩薩、勝蓮華藏菩薩、日眼菩薩、凈眼菩薩、無垢眼菩薩、無礙眼菩薩、普明眼菩薩、善利智眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、普眼菩薩、天冠菩薩、照法界摩尼冠菩薩、妙菩提摩尼冠菩薩、照十方冠菩薩、出現一切佛藏冠菩薩、超一切世間冠菩薩、普照冠菩薩、無映蔽冠菩薩、執持一切如來師子座冠菩薩、普照法界虛空冠菩薩、梵王髻菩薩、龍王髻菩

【現代漢語翻譯】現代漢語譯本他們是不請自來的朋友，常常能夠衛護一切眾生，對於所有有情眾生都是不離不棄的朋友。他們通達佛法，所行之處都守護著神聖的佛法，發誓要受持諸佛的正教，現在就能獲得如來的種性，善於趨向一切智慧的智慧。又有八千位菩薩摩訶薩（大菩薩）一同前來，以普賢菩薩、文殊師利菩薩等為首。他們是：最上智智菩薩（擁有最上智慧的菩薩）、最上寶智菩薩（擁有最上珍寶智慧的菩薩）、一切語言智菩薩（通達一切語言智慧的菩薩）、無著智菩薩（沒有執著的智慧菩薩）、花上智菩薩（如花般美好的智慧菩薩）、日上智菩薩（如太陽般光明的智慧菩薩）、月上智菩薩（如月亮般清涼的智慧菩薩）、無垢上智菩薩（沒有污垢的最上智慧菩薩）、金剛智菩薩（如金剛般堅固的智慧菩薩）、遠塵智菩薩（遠離塵埃的智慧菩薩）、光幢菩薩（如光芒般閃耀的旗幟菩薩）、妙高幢菩薩（如高山般巍峨的旗幟菩薩）、寶幢菩薩（如珍寶般珍貴的旗幟菩薩）、無礙幢菩薩（沒有障礙的旗幟菩薩）、華幢菩薩（如花朵般美麗的旗幟菩薩）、凈幢菩薩（清凈的旗幟菩薩）、日幢菩薩（如太陽般光明的旗幟菩薩）、端嚴幢菩薩（端莊威嚴的旗幟菩薩）、離垢幢菩薩（遠離污垢的旗幟菩薩）、遍照幢菩薩（普照一切的旗幟菩薩）、陀羅尼威德菩薩（擁有陀羅尼威力的菩薩）、寶威德菩薩（擁有珍寶威力的菩薩）、大威德菩薩（擁有大威力的菩薩）、金剛智威德菩薩（擁有金剛般堅固智慧威力的菩薩）、無垢威德菩薩（擁有沒有污垢威力的菩薩）、日威德菩薩（擁有如太陽般光明威力的菩薩）、月威德菩薩（擁有如月亮般清涼威力的菩薩）、福山威德菩薩（擁有如福山般福德威力的菩薩）、智照威德菩薩（擁有智慧照耀威力的菩薩）、普勝威德菩薩（擁有普遍勝利威力的菩薩）、地藏菩薩（如大地般能承載一切的菩薩）、虛空藏菩薩（如虛空般能容納一切的菩薩）、蓮華藏菩薩（如蓮花般清凈的菩薩）、寶藏菩薩（如珍寶般珍貴的菩薩）、日藏菩薩（如太陽般光明的菩薩）、清凈功德藏菩薩（擁有清凈功德的菩薩）、法海藏菩薩（如法海般深廣的菩薩）、遍照藏菩薩（普照一切的菩薩）、齊藏菩薩（擁有平等智慧的菩薩）、勝蓮華藏菩薩（勝過蓮花的菩薩）、日眼菩薩（如太陽般光明的眼睛菩薩）、凈眼菩薩（清凈的眼睛菩薩）、無垢眼菩薩（沒有污垢的眼睛菩薩）、無礙眼菩薩（沒有障礙的眼睛菩薩）、普明眼菩薩（普照光明的眼睛菩薩）、善利智眼菩薩（擁有善利智慧的眼睛菩薩）、金剛眼菩薩（如金剛般堅固的眼睛菩薩）、寶眼菩薩（如珍寶般珍貴的眼睛菩薩）、虛空眼菩薩（如虛空般廣闊的眼睛菩薩）、普眼菩薩（普照一切的眼睛菩薩）、天冠菩薩（擁有天冠的菩薩）、照法界摩尼冠菩薩（用摩尼寶珠照耀法界的菩薩）、妙菩提摩尼冠菩薩（擁有微妙菩提摩尼寶珠的菩薩）、照十方冠菩薩（照耀十方的菩薩）、出現一切佛藏冠菩薩（出現一切佛藏的菩薩）、超一切世間冠菩薩（超越一切世間的菩薩）、普照冠菩薩（普照一切的菩薩）、無映蔽冠菩薩（沒有遮蔽的菩薩）、執持一切如來師子座冠菩薩（執持一切如來獅子座的菩薩）、普照法界虛空冠菩薩（普照法界虛空的菩薩）、梵王髻菩薩（擁有梵王髮髻的菩薩）、龍王髻菩薩（擁有龍王髮髻的菩薩） English version They are uninvited friends, who are always able to protect all sentient beings, and are unwavering friends to all living beings. They are well-versed in the Buddha's teachings, and in all their actions, they safeguard the sacred Dharma. They vow to uphold the correct teachings of all Buddhas, and in the present moment, they attain the lineage of the Tathagata, and are skilled in progressing towards all-knowing wisdom. There were also eight thousand Bodhisattva Mahasattvas (great Bodhisattvas) present, with Samantabhadra Bodhisattva and Manjushri Bodhisattva as their leaders. They are: Supreme Wisdom Bodhisattva, Supreme Treasure Wisdom Bodhisattva, All Languages Wisdom Bodhisattva, Non-Attachment Wisdom Bodhisattva, Flower Wisdom Bodhisattva, Sun Wisdom Bodhisattva, Moon Wisdom Bodhisattva, Immaculate Supreme Wisdom Bodhisattva, Vajra Wisdom Bodhisattva, Far-from-Dust Wisdom Bodhisattva, Light Banner Bodhisattva, Wonderful High Banner Bodhisattva, Treasure Banner Bodhisattva, Unobstructed Banner Bodhisattva, Flower Banner Bodhisattva, Pure Banner Bodhisattva, Sun Banner Bodhisattva, Dignified Banner Bodhisattva, Detached-from-Defilement Banner Bodhisattva, All-Illuminating Banner Bodhisattva, Dharani Power Bodhisattva, Treasure Power Bodhisattva, Great Power Bodhisattva, Vajra Wisdom Power Bodhisattva, Immaculate Power Bodhisattva, Sun Power Bodhisattva, Moon Power Bodhisattva, Fortune Mountain Power Bodhisattva, Wisdom Illumination Power Bodhisattva, Universal Victory Power Bodhisattva, Ksitigarbha Bodhisattva, Akasagarbha Bodhisattva, Padmagarbha Bodhisattva, Ratnagarbha Bodhisattva, Suryagarbha Bodhisattva, Pure Merit Treasury Bodhisattva, Dharma Ocean Treasury Bodhisattva, All-Illuminating Treasury Bodhisattva, Equal Treasury Bodhisattva, Supreme Lotus Treasury Bodhisattva, Sun Eye Bodhisattva, Pure Eye Bodhisattva, Immaculate Eye Bodhisattva, Unobstructed Eye Bodhisattva, Universal Light Eye Bodhisattva, Beneficial Wisdom Eye Bodhisattva, Vajra Eye Bodhisattva, Treasure Eye Bodhisattva, Space Eye Bodhisattva, Universal Eye Bodhisattva, Heavenly Crown Bodhisattva, Illuminating Dharma Realm Mani Crown Bodhisattva, Wonderful Bodhi Mani Crown Bodhisattva, Illuminating Ten Directions Crown Bodhisattva, Manifesting All Buddha Treasury Crown Bodhisattva, Transcending All Worlds Crown Bodhisattva, Universal Illumination Crown Bodhisattva, Unobstructed Crown Bodhisattva, Holding All Tathagata Lion Throne Crown Bodhisattva, Universal Illumination Dharma Realm Space Crown Bodhisattva, Brahma King Topknot Bodhisattva, Dragon King Topknot Bodhisattva

【English Translation】 They are uninvited friends, who are always able to protect all sentient beings, and are unwavering friends to all living beings. They are well-versed in the Buddha's teachings, and in all their actions, they safeguard the sacred Dharma. They vow to uphold the correct teachings of all Buddhas, and in the present moment, they attain the lineage of the Tathagata, and are skilled in progressing towards all-knowing wisdom. There were also eight thousand Bodhisattva Mahasattvas (great Bodhisattvas) present, with Samantabhadra Bodhisattva and Manjushri Bodhisattva as their leaders. They are: Supreme Wisdom Bodhisattva (Bodhisattva with supreme wisdom), Supreme Treasure Wisdom Bodhisattva (Bodhisattva with supreme treasure wisdom), All Languages Wisdom Bodhisattva (Bodhisattva with wisdom of all languages), Non-Attachment Wisdom Bodhisattva (Bodhisattva with wisdom without attachment), Flower Wisdom Bodhisattva (Bodhisattva with wisdom as beautiful as a flower), Sun Wisdom Bodhisattva (Bodhisattva with wisdom as bright as the sun), Moon Wisdom Bodhisattva (Bodhisattva with wisdom as cool as the moon), Immaculate Supreme Wisdom Bodhisattva (Bodhisattva with supreme wisdom without defilement), Vajra Wisdom Bodhisattva (Bodhisattva with wisdom as firm as a vajra), Far-from-Dust Wisdom Bodhisattva (Bodhisattva with wisdom far from dust), Light Banner Bodhisattva (Bodhisattva with a banner shining like light), Wonderful High Banner Bodhisattva (Bodhisattva with a banner as majestic as a high mountain), Treasure Banner Bodhisattva (Bodhisattva with a banner as precious as a treasure), Unobstructed Banner Bodhisattva (Bodhisattva with a banner without obstruction), Flower Banner Bodhisattva (Bodhisattva with a banner as beautiful as a flower), Pure Banner Bodhisattva (Bodhisattva with a pure banner), Sun Banner Bodhisattva (Bodhisattva with a banner as bright as the sun), Dignified Banner Bodhisattva (Bodhisattva with a dignified and majestic banner), Detached-from-Defilement Banner Bodhisattva (Bodhisattva with a banner detached from defilement), All-Illuminating Banner Bodhisattva (Bodhisattva with a banner that illuminates all), Dharani Power Bodhisattva (Bodhisattva with the power of Dharani), Treasure Power Bodhisattva (Bodhisattva with the power of treasure), Great Power Bodhisattva (Bodhisattva with great power), Vajra Wisdom Power Bodhisattva (Bodhisattva with the power of vajra-like firm wisdom), Immaculate Power Bodhisattva (Bodhisattva with the power without defilement), Sun Power Bodhisattva (Bodhisattva with the power as bright as the sun), Moon Power Bodhisattva (Bodhisattva with the power as cool as the moon), Fortune Mountain Power Bodhisattva (Bodhisattva with the power of fortune like a mountain), Wisdom Illumination Power Bodhisattva (Bodhisattva with the power of wisdom illumination), Universal Victory Power Bodhisattva (Bodhisattva with the power of universal victory), Ksitigarbha Bodhisattva (Bodhisattva who can bear everything like the earth), Akasagarbha Bodhisattva (Bodhisattva who can contain everything like the sky), Padmagarbha Bodhisattva (Bodhisattva as pure as a lotus), Ratnagarbha Bodhisattva (Bodhisattva as precious as a treasure), Suryagarbha Bodhisattva (Bodhisattva as bright as the sun), Pure Merit Treasury Bodhisattva (Bodhisattva with pure merit), Dharma Ocean Treasury Bodhisattva (Bodhisattva as vast as the ocean of Dharma), All-Illuminating Treasury Bodhisattva (Bodhisattva who illuminates all), Equal Treasury Bodhisattva (Bodhisattva with equal wisdom), Supreme Lotus Treasury Bodhisattva (Bodhisattva who surpasses the lotus), Sun Eye Bodhisattva (Bodhisattva with eyes as bright as the sun), Pure Eye Bodhisattva (Bodhisattva with pure eyes), Immaculate Eye Bodhisattva (Bodhisattva with eyes without defilement), Unobstructed Eye Bodhisattva (Bodhisattva with eyes without obstruction), Universal Light Eye Bodhisattva (Bodhisattva with eyes that illuminate universally), Beneficial Wisdom Eye Bodhisattva (Bodhisattva with eyes of beneficial wisdom), Vajra Eye Bodhisattva (Bodhisattva with eyes as firm as a vajra), Treasure Eye Bodhisattva (Bodhisattva with eyes as precious as a treasure), Space Eye Bodhisattva (Bodhisattva with eyes as vast as space), Universal Eye Bodhisattva (Bodhisattva with eyes that illuminate all), Heavenly Crown Bodhisattva (Bodhisattva with a heavenly crown), Illuminating Dharma Realm Mani Crown Bodhisattva (Bodhisattva who illuminates the Dharma realm with a mani jewel), Wonderful Bodhi Mani Crown Bodhisattva (Bodhisattva with a wonderful Bodhi mani jewel), Illuminating Ten Directions Crown Bodhisattva (Bodhisattva who illuminates the ten directions), Manifesting All Buddha Treasury Crown Bodhisattva (Bodhisattva who manifests all Buddha treasures), Transcending All Worlds Crown Bodhisattva (Bodhisattva who transcends all worlds), Universal Illumination Crown Bodhisattva (Bodhisattva who illuminates all), Unobstructed Crown Bodhisattva (Bodhisattva without obstruction), Holding All Tathagata Lion Throne Crown Bodhisattva (Bodhisattva who holds all Tathagata's lion throne), Universal Illumination Dharma Realm Space Crown Bodhisattva (Bodhisattva who illuminates the Dharma realm space), Brahma King Topknot Bodhisattva (Bodhisattva with the topknot of Brahma King), Dragon King Topknot Bodhisattva (Bodhisattva with the topknot of Dragon King)

薩、一切佛變化影像髻菩薩、妙菩提髻菩薩、一切愿海音聲摩尼王髻菩薩、放一切如來圓光摩尼寶雷聲髻菩薩、一切虛空無差別表示摩尼寶網覆髻菩薩、一切如來法輪聲髻菩薩、一切三世名輪聲髻菩薩、大光菩薩、無垢光菩薩、寶光菩薩、離塵光菩薩、法光菩薩、寂靜光菩薩、日光菩薩、神變光菩薩、天光菩薩、福光菩薩、智光菩薩、法光明菩薩、神通光菩薩、光照菩薩、華光菩薩、寶光菩薩、覺光明菩薩、梵光菩薩、普照光菩薩、梵音菩薩、海音菩薩、地吼音菩薩、世間王音菩薩、山王音菩薩、山王相擊音菩薩、遍法界音菩薩、一切法海雷音菩薩、摧伏諸魔音菩薩、大悲理趣云雷音菩薩、遍息一切世間苦惱音菩薩、法勝涌菩薩、殊勝涌菩薩、智勝涌菩薩、福須彌勝涌菩薩、功德最勝涌菩薩、名聞勝涌菩薩、普光勝涌菩薩、大慈勝涌菩薩、智照勝涌菩薩、如來種姓勝涌菩薩、光德菩薩、勝德菩薩、法涌德菩薩、遍照德菩薩、法德菩薩、月德菩薩、虛空德菩薩、寶德菩薩、光德菩薩、智德菩薩、婆羅帝王菩薩、法帝王菩薩、象帝王菩薩、梵帝王菩薩、山帝王菩薩、眾帝王菩薩、天帝王菩薩、寂靜帝王菩薩、不動帝王菩薩、最勝帝王菩薩、菩提寂靜聲菩薩、無著聲菩薩、地聲菩薩、大海聲菩薩、音聲菩薩、照法聲菩薩、虛

{ "translations": [ "現代漢語譯本：薩（薩，指一切菩薩的統稱）、一切佛變化影像髻菩薩（能顯現諸佛變化影像的菩薩）、妙菩提髻菩薩（以微妙菩提為頂髻的菩薩）、一切愿海音聲摩尼王髻菩薩（以一切愿海音聲摩尼寶為頂髻的菩薩）、放一切如來圓光摩尼寶雷聲髻菩薩（能放出一切如來圓光摩尼寶雷聲的菩薩）、一切虛空無差別表示摩尼寶網覆髻菩薩（以一切虛空無差別表示的摩尼寶網覆蓋頂髻的菩薩）、一切如來法輪聲髻菩薩（以一切如來法輪聲為頂髻的菩薩）、一切三世名輪聲髻菩薩（以一切三世名輪聲為頂髻的菩薩）、大光菩薩、無垢光菩薩、寶光菩薩、離塵光菩薩、法光菩薩、寂靜光菩薩、日光菩薩、神變光菩薩、天光菩薩、福光菩薩、智光菩薩、法光明菩薩、神通光菩薩、光照菩薩、華光菩薩、寶光菩薩、覺光明菩薩、梵光菩薩、普照光菩薩、梵音菩薩、海音菩薩、地吼音菩薩、世間王音菩薩、山王音菩薩、山王相擊音菩薩、遍法界音菩薩、一切法海雷音菩薩、摧伏諸魔音菩薩、大悲理趣云雷音菩薩、遍息一切世間苦惱音菩薩、法勝涌菩薩、殊勝涌菩薩、智勝涌菩薩、福須彌勝涌菩薩、功德最勝涌菩薩、名聞勝涌菩薩、普光勝涌菩薩、大慈勝涌菩薩、智照勝涌菩薩、如來種姓勝涌菩薩、光德菩薩、勝德菩薩、法涌德菩薩、遍照德菩薩、法德菩薩、月德菩薩、虛空德菩薩、寶德菩薩、光德菩薩、智德菩薩、婆羅帝王菩薩（婆羅，指古印度的一種統治者）、法帝王菩薩、象帝王菩薩、梵帝王菩薩、山帝王菩薩、眾帝王菩薩、天帝王菩薩、寂靜帝王菩薩、不動帝王菩薩、最勝帝王菩薩、菩提寂靜聲菩薩、無著聲菩薩、地聲菩薩、大海聲菩薩、音聲菩薩、照法聲菩薩、虛", 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音聲菩薩、一切菩薩不可知音聲菩薩、一切菩薩不可見音聲菩薩、一切菩薩不可聞音聲菩薩、一切菩薩不可觸音聲菩薩、一切菩薩不可念音聲菩薩、一切菩薩不可思音聲菩薩

空聲菩薩、一切聲菩薩、善根雷聲菩薩、發悟本願聲菩薩、摧一切魔軍聲菩薩、智須彌覺菩薩、虛空覺菩薩、清凈覺菩薩、無礙覺菩薩、開寤覺菩薩、照三世覺菩薩、寶覺菩薩、廣大覺菩薩、普光覺菩薩、法界理趣照覺菩薩，如是等菩薩摩訶薩八千人俱。皆悉安住普賢願行，所行無著者，普遍一切諸佛剎故。變無邊身者，親近一切佛如來故。所緣無際限境界清凈者，了知一切佛神變故。趣無量者，往詣諸佛現等覺處無休息故。無邊光明者，於一切法實相海中得無邊智光明故。無邊劫中說功德無盡者，辯才清凈故。等虛空界者，智所行境清凈故。無所依者，隨世意樂現色身故。能離翳者，了知無有眾生界故。虛空智慧者，放光明網遍法界故。究竟寂靜者，最寂靜心故。一切陀羅尼種性智境界者、於三摩地勇猛無畏者、眼住法界盡其際者、於一切法住無所得者、游無邊智海者、已度智彼岸者、般若波羅蜜多者、般若波羅蜜多到一切世間波羅蜜者、於三摩地彼岸得自在者。

復有五百比丘尼俱，其名曰摩訶波阇波提比丘尼、瞿曇彌比丘尼、安隱比丘尼、優缽羅華比丘尼、瘦瞿曇彌比丘尼、耶輸陀羅比丘尼等而為上首。

復有五百優婆塞俱，其名曰善威德優婆塞、天威德優婆塞、慧光優婆塞、名稱威德優婆塞、超

【現代漢語翻譯】現代漢語譯本：有空聲菩薩（以空性為音聲的菩薩）、一切聲菩薩（能發出一切音聲的菩薩）、善根雷聲菩薩（以善根如雷聲般震懾的菩薩）、發悟本願聲菩薩（發願覺悟本性的菩薩）、摧一切魔軍聲菩薩（能摧毀一切魔軍的菩薩）、智須彌覺菩薩（智慧如須彌山般高大的菩薩）、虛空覺菩薩（覺悟如同虛空般無邊的菩薩）、清凈覺菩薩（覺悟清凈無染的菩薩）、無礙覺菩薩（覺悟通達無礙的菩薩）、開寤覺菩薩（能開啟眾生覺悟的菩薩）、照三世覺菩薩（能照見過去、現在、未來三世的菩薩）、寶覺菩薩（覺悟如珍寶般珍貴的菩薩）、廣大覺菩薩（覺悟廣大無邊的菩薩）、普光覺菩薩（覺悟普照一切的菩薩）、法界理趣照覺菩薩（覺悟通達法界真理的菩薩），像這樣的菩薩摩訶薩共有八千人。他們都安住于普賢菩薩的願行，所行之處沒有執著，因為他們普遍存在於一切諸佛的剎土。他們能變現無邊的身形，因為他們親近一切佛如來。他們所緣的境界沒有邊際且清凈，因為他們了知一切佛的神通變化。他們趣向無量，因為他們前往諸佛示現成等正覺之處沒有休息。他們擁有無邊的光明，因為他們在一切法實相海中獲得了無邊的智慧光明。他們能在無邊劫中宣說功德而無盡，因為他們辯才清凈。他們等同於虛空界，因為他們智慧所行的境界清凈。他們無所依，因為他們隨順世間的意樂而顯現色身。他們能遠離愚昧，因為他們了知沒有眾生界。他們擁有虛空般的智慧，因為他們能放出光明網遍佈法界。他們究竟寂靜，因為他們擁有最寂靜的心。他們是一切陀羅尼種性的智慧境界，在三摩地中勇猛無畏，眼能住於法界直至盡頭，於一切法安住于無所得，游于無邊的智慧之海，已經度過智慧的彼岸，是般若波羅蜜多，般若波羅蜜多到達一切世間的彼岸，在三摩地的彼岸獲得自在。又有五百位比丘尼，她們的名字是摩訶波阇波提比丘尼（Mahapajapati，佛陀姨母）、瞿曇彌比丘尼（Gotami，佛陀姨母的別稱）、安隱比丘尼（安穩的比丘尼）、優缽羅華比丘尼（Utpalavarna，蓮花色比丘尼）、瘦瞿曇彌比丘尼（Kisa Gotami，瘦弱的瞿曇彌比丘尼）、耶輸陀羅比丘尼（Yasodhara，佛陀的妻子）等，她們是這些比丘尼的首領。又有五百位優婆塞，他們的名字是善威德優婆塞（具有善的威德的在家男居士）、天威德優婆塞（具有天般威德的在家男居士）、慧光優婆塞（具有智慧光明的在家男居士）、名稱威德優婆塞（具有名聲和威德的在家男居士）、超

【English Translation】 English version: There were Bodhisattvas Mahasattvas, eight thousand in number, such as Empty Sound Bodhisattva (Bodhisattva whose sound is emptiness), All Sound Bodhisattva (Bodhisattva who can emit all sounds), Good Root Thunder Sound Bodhisattva (Bodhisattva whose good roots are like thunder), Awakened Original Vow Sound Bodhisattva (Bodhisattva who vows to awaken to their original nature), Destroyer of All Mara's Army Sound Bodhisattva (Bodhisattva who can destroy all Mara's armies), Wisdom Sumeru Awareness Bodhisattva (Bodhisattva whose wisdom is as vast as Mount Sumeru), Space Awareness Bodhisattva (Bodhisattva whose awareness is as boundless as space), Pure Awareness Bodhisattva (Bodhisattva whose awareness is pure and undefiled), Unobstructed Awareness Bodhisattva (Bodhisattva whose awareness is unobstructed), Awakening Awareness Bodhisattva (Bodhisattva who can awaken beings), Illuminating the Three Worlds Awareness Bodhisattva (Bodhisattva who can illuminate the past, present, and future), Jewel Awareness Bodhisattva (Bodhisattva whose awareness is as precious as a jewel), Vast Awareness Bodhisattva (Bodhisattva whose awareness is vast and boundless), Universal Light Awareness Bodhisattva (Bodhisattva whose awareness illuminates all), Dharma Realm Principle Illumination Awareness Bodhisattva (Bodhisattva whose awareness penetrates the truth of the Dharma realm). All of them dwelt in the vows and practices of Samantabhadra, their actions were without attachment, because they were universally present in all Buddha lands. They could manifest boundless forms, because they were close to all Buddhas Tathagatas. The objects of their contemplation were boundless and pure, because they understood all the miraculous transformations of the Buddhas. They were inclined towards the immeasurable, because they went to the places where Buddhas manifested enlightenment without rest. They possessed boundless light, because they had obtained boundless wisdom light in the ocean of the true nature of all dharmas. They could speak of merit and virtue for countless eons without end, because their eloquence was pure. They were equal to the realm of space, because the realm of their wisdom was pure. They were without reliance, because they manifested forms according to the inclinations of the world. They could dispel ignorance, because they understood that there was no realm of sentient beings. They possessed wisdom like space, because they could emit nets of light that pervaded the Dharma realm. They were ultimately tranquil, because they possessed the most tranquil mind. They were the wisdom realm of all Dharani lineages, courageous and fearless in Samadhi, their eyes could dwell in the Dharma realm until its end, they dwelt in all dharmas without attainment, they wandered in the boundless ocean of wisdom, they had already crossed the shore of wisdom, they were Prajna Paramita, Prajna Paramita had reached the shore of all worlds, and they had attained freedom on the shore of Samadhi. There were also five hundred Bhikshunis, whose names were Mahapajapati Bhikshuni (Buddha's aunt), Gotami Bhikshuni (another name for Buddha's aunt), Anin Bhikshuni (Peaceful Bhikshuni), Utpalavarna Bhikshuni (Lotus-colored Bhikshuni), Kisa Gotami Bhikshuni (Thin Gotami Bhikshuni), Yasodhara Bhikshuni (Buddha's wife), and others, who were the leaders of these Bhikshunis. There were also five hundred Upasakas, whose names were Good Majesty Upasaka (layman with good majesty), Heavenly Majesty Upasaka (layman with heavenly majesty), Wisdom Light Upasaka (layman with wisdom light), Renowned Majesty Upasaka (layman with fame and majesty), Super

名稱威德優婆塞、善慧優婆塞、月德優婆塞、月歡喜優婆塞、大歡喜優婆塞、羅睺賢優婆塞、大賢優婆塞等而為上首。

復有五百優婆夷俱，其名曰大光優婆夷、善光優婆夷、善身優婆夷、可樂身優婆夷、賢德優婆夷、月光優婆夷、光明優婆夷、勝光優婆夷、善眼優婆夷等而為上首。及余無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等圍繞恭敬，而為說法。所謂廣說三律儀品一切如來毗奈耶法，開現一切諸菩薩行，明照法界入諸法門，能凈莊嚴一切佛剎，摧諸邪論降伏魔怨，令眾生界心得歡喜。開曉有情稠林之心，隨眾生意而為宣說，開示照曜眾生諸根，令其轉趣。

爾時尊者摩訶迦葉從坐而起，偏袒右肩右膝著地，合掌向佛，白佛言：「世尊！若諸眾生求于佛法力無畏者，攝受何法而修行之？攝受何法增長成熟諸如來道？攝受何法取諸功德，增長證入阿耨多羅三藐三菩提，得不退轉？」

佛告大迦葉言：「善哉善哉！迦葉！汝今所問，多所安隱哀愍世間，義利饒益安樂人天，乃能問佛如是之事。汝今諦聽，善思念之。吾當為汝分別解說。」時大迦葉及諸大眾受教而聽。

佛告迦葉：「若諸眾生求佛智慧力無畏者，是等眾生無有少法為其可得，無所依倚種諸善根。迦葉！

【現代漢語翻譯】現代漢語譯本：以威德優婆塞（具有威德的在家男居士）、善慧優婆塞（具有善巧智慧的在家男居士）、月德優婆塞（具有月亮般美德的在家男居士）、月歡喜優婆塞（月亮般歡喜的在家男居士）、大歡喜優婆塞（非常歡喜的在家男居士）、羅睺賢優婆塞（羅睺般賢能的在家男居士）、大賢優婆塞（非常賢能的在家男居士）等為首。又有五百位優婆夷（在家女居士）一同前來，她們的名字是：大光優婆夷（具有大光明的在家女居士）、善光優婆夷（具有善巧光明的在家女居士）、善身優婆夷（具有美好身形的在家女居士）、可樂身優婆夷（身形令人喜愛的在家女居士）、賢德優婆夷（具有賢良美德的在家女居士）、月光優婆夷（具有月亮般光明的在家女居士）、光明優婆夷（具有光明的在家女居士）、勝光優婆夷（具有殊勝光明的在家女居士）、善眼優婆夷（具有明亮眼睛的在家女居士）等為首。以及其餘無量的天、龍、夜叉（能啖鬼的神）、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）等圍繞恭敬，佛為他們說法。所說的內容是廣泛闡述三律儀品（戒律的三個方面）的一切如來毗奈耶法（佛陀的戒律），開顯一切諸菩薩的修行，明照法界（宇宙萬法）進入諸法門，能夠清凈莊嚴一切佛剎（佛的國土），摧毀各種邪論，降伏魔怨，使眾生界內心感到歡喜。開啟並曉喻有情眾生如稠密森林般的心，隨順眾生的意願而為他們宣說佛法，開示並照耀眾生的各種根器，使他們轉向佛道。這時，尊者摩訶迦葉（佛陀的十大弟子之一）從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！如果眾生想要尋求佛法的力量和無畏，應當修持什麼法？應當攝受什麼法才能增長和成熟諸如來之道？應當攝受什麼法才能獲取各種功德，增長並證入阿耨多羅三藐三菩提（無上正等正覺），獲得不退轉？』佛陀告訴大迦葉說：『很好，很好！迦葉！你現在所問的問題，能夠使世間得到安穩，哀憫世間，具有義理和利益，饒益並安樂人天，你才能向佛陀提出這樣的問題。你現在仔細聽，好好思考。我將為你分別解說。』當時，大迦葉和所有大眾都接受教誨，認真聽講。佛陀告訴迦葉：『如果眾生想要尋求佛的智慧、力量和無畏，這些眾生沒有任何少許的法可以讓他們執著，他們不依賴任何事物來種下各種善根。迦葉！』

【English Translation】 English version: Leading them were the Upasakas (male lay practitioners) named Vairya Upasaka (Upasaka of Power and Virtue), Suprabha Upasaka (Upasaka of Good Wisdom), Chandradeva Upasaka (Upasaka of Lunar Virtue), Chandraharsha Upasaka (Upasaka of Lunar Joy), Mahaharsha Upasaka (Upasaka of Great Joy), Rahula-bhadra Upasaka (Upasaka of Rahula's Virtue), and Mahabhadra Upasaka (Upasaka of Great Virtue), among others. There were also five hundred Upasikas (female lay practitioners) together, whose names were Mahaprabha Upasika (Upasika of Great Light), Suprabha Upasika (Upasika of Good Light), Subhadra Upasika (Upasika of Good Body), Priyadarshana Upasika (Upasika of Pleasant Appearance), Bhadra Upasika (Upasika of Virtue), Chandrika Upasika (Upasika of Moonlight), Prabha Upasika (Upasika of Light), Shreshtha-prabha Upasika (Upasika of Superior Light), and Suchakshu Upasika (Upasika of Good Eyes), among others. And countless Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents) surrounded and revered the Buddha, who expounded the Dharma. He extensively explained the Vinaya (monastic rules) of all Tathagatas (Buddhas), which includes the three categories of precepts, revealed all the practices of the Bodhisattvas, illuminated the Dharmadhatu (realm of reality) to enter the gates of all Dharmas, purified and adorned all Buddha-ksetras (Buddha-lands), destroyed all heretical views, subdued demonic forces, and brought joy to the minds of all sentient beings. He opened and enlightened the minds of sentient beings, which were like dense forests, expounding the Dharma according to their inclinations, revealing and illuminating the various faculties of sentient beings, leading them towards the path. At that time, the Venerable Mahakasyapa (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, addressed the Buddha, saying: 'World Honored One! If sentient beings seek the power and fearlessness of the Buddha Dharma, what Dharma should they embrace and practice? What Dharma should they embrace to grow and mature the path of all Tathagatas? What Dharma should they embrace to acquire all merits, grow and realize Anuttara-samyak-sambodhi (supreme perfect enlightenment), and attain non-retrogression?' The Buddha said to Mahakasyapa: 'Excellent, excellent! Kasyapa! Your question now brings peace and compassion to the world, is meaningful and beneficial, and brings benefit and happiness to humans and gods. You are able to ask the Buddha such a question. Now listen carefully and contemplate well. I will explain it to you in detail.' At that time, Mahakasyapa and all the assembly received the teaching and listened attentively. The Buddha said to Kasyapa: 'If sentient beings seek the wisdom, power, and fearlessness of the Buddha, these sentient beings do not have any Dharma to cling to, and they do not rely on anything to plant various roots of goodness. Kasyapa!'

菩薩乃至求于阿耨多羅三藐三菩提時有所得者，即爲著想。若著想者，于佛法外起有為想、于有為外起無為想，即于佛法而生想著及起解執，起解執時于佛法中堅住不捨。當知是人不名為向無上佛道。何以故？以于佛法起想執我而作勤修，則與我執數相應故而不捨離，則分別所分別。由是分別所分別處則為所害，若為所害則便馳騁，若馳騁者則有流轉，若流轉者則有貫穿，有貫穿者則有妄想，有妄想者則有分別，有分別者則增妄想，若增妄想則有遍計，若有遍計則離寂靜，若離寂靜則有隨逐，若有隨逐則有遊行，若有遊行則便失壞。云何失壞？謂失安隱。云何安隱？謂無分別。若失壞者則便常入，若常入者則便親近，若親近者則有隨眠，若有隨眠則有相續，若有相續則增相續，若增相續則遍相續，若遍相續語則狂亂，語若狂亂則便誑惑，若有誑惑則便憂惱，有憂惱者則有悔恨，若有悔恨則依倚無明為憂喜損害。而於是中無有少法可為依倚，然從妄想流澍生故為想繫縛，從想繫縛則想相續故名想縛。無有實處，一切貪處忿瞋癡處，皆是虛妄遍計分別增分別、計度增計度，是故彼人不能速得阿耨多羅三藐三菩提。迦葉！是名愛處。何名愛處？無有定法名之為愛；名為愛者，名愛處所。然有愛者但由堅著，若堅著時為虛空愛

，若虛空愛生執著者，彼人即當得愛執著：我愛執著者、眾生愛執著者、善不善愛執著者。迦葉！是人則於一切空法起非空分別，則于非物而生物想。何謂為物？謂以菩提若以菩提為其物者，彼彼眾生由我想故而有我想，即非菩薩。於是中想若不可得，彼中想者亦不可得，是名我想無真實句，此即增語。所謂我想？若復有能圓滿薩埵則圓滿菩提。何謂菩提？所謂圓滿猶如於幻。云何如幻？謂說大我想者、大命想者，若復以想依止想者，則由非想依止非想。若以非想依非想者，則由狂醉故醉。若由狂醉故醉，則以苦逐苦。若以苦逐苦者，則彼彼如來皆說安住狂言馳騁者。何故名住狂言馳騁者？謂增作意。若增作意則有貢高，若有貢高則有言說，若有言說則便增說，若有增說如來記之是言說者、教授者、所持者。是故諸法皆從作意而得生長。迦葉！如上空中有云聚起，不從東西南北四維上下而來。是故如來名實語者，知是云聚非十方來，如實說之，以其義說、理相應說、以實理說。言云聚者，則為非聚，故名云聚。何名云聚？以其各別起相狀故。云何種類各別相狀？以種種相皆是廣大迷惑相續，而於其中無少大相以為可得。汝觀云聚起廣大相，則為非相。若非想者，但由畢竟廣大之相非實云聚。迦葉！譬如有人語他人曰：

『可共往詣蔭處坐耶？』智者言曰：『我不往坐。』彼作是言：『我於今者不作是說，但言是蔭。』爾時智者復語彼言：『汝言蔭者即是非蔭。』迦葉！汝觀彼人乃至隨俗猶能覺了。如是如是，迦葉！如來如實了知諸法真實理性，于大眾中正師子吼。複次迦葉！如來樂欲于隨順法住非順想，于諸眾生所有我想，于如來所是第一義。何以故？如來今者已知彼想，悉知一切眾生想者即為非想，此是最勝秘密之言。或有愚夫而生違背與如來諍，是故我言『世與我諍，我不與世諍』。云何名世？所謂眾生。何故眾生名之為世？如來了知如是世間，是故眾生名之為世。如彼愚夫異生之解，則便壞滅、極為所害。此是彼等常得信住，隨其世俗所謂無明。何以故？彼居大闇名住世者，若住世者則便有貪，若有貪者則便有瞋，若有瞋者則便有癡，若有癡者則為不凈，若不凈者則便相違。與誰相違？所謂如來及聲聞眾。若相違者則便乖背，若乖背者則重相違，重相違者則樂於有，樂於有者心則求之，求于有者則便遍求，若遍求者則不知足，不知足者則多所作，多所作者則便多欲，若多欲者彼則隨眠於三界中，若隨眠三界則令他隨眠，令他隨眠者彼則隨流亦隨流行者，若是隨流隨流行者則趣于死，若趣死者則不趣涅槃，不趣涅槃者則至非行

【現代漢語翻譯】現代漢語譯本『我們可以一起去樹蔭下坐嗎？』智者說：『我不去坐。』那人說：『我剛才不是說那個地方，只是說那是樹蔭。』這時，智者又對他說：『你說那是樹蔭，那就不是樹蔭。』迦葉（Kasyapa，佛陀的弟子）！你看那個人，即使是隨順世俗，也還能有所覺悟。就是這樣，迦葉！如來（Tathagata，佛陀的稱號）如實地了知諸法（dharma，宇宙萬物的規律）的真實理性，在大眾中發出正義的獅子吼。再者，迦葉！如來喜歡安住于隨順法（dharma）的狀態，而不是隨順妄想。對於眾生所執著的『我』的觀念，在如來看來是第一義諦（paramartha，最高的真理）。為什麼呢？因為如來現在已經知道那些妄想，完全知道一切眾生的妄想其實都不是真實的妄想，這是最殊勝的秘密之言。有些愚癡的人會產生違背，與如來爭論，所以我說『世間與我爭論，我不與世間爭論』。什麼叫做『世間』呢？就是指眾生。為什麼眾生被稱為『世間』呢？因為如來了解這個世間，所以眾生被稱為『世間』。如果像那些愚夫異生（puthujjana，凡夫俗子）那樣理解，就會導致毀滅，受到極大的損害。這是他們常常信奉和安住的，隨順世俗的所謂無明（avidya，對真理的無知）。為什麼呢？因為他們居住在黑暗中，被稱為『住世者』。如果住世，就會有貪慾（raga），如果有貪慾，就會有嗔恨（dvesha），如果有嗔恨，就會有愚癡（moha），如果有愚癡，就會不清凈，如果不清凈，就會相互違背。與誰違背呢？就是與如來和聲聞眾（sravaka，佛陀的弟子）違背。如果違背，就會背離，如果背離，就會再次違背，再次違背就會樂於存在，樂於存在內心就會追求，追求存在就會到處尋求，如果到處尋求就會不知足，不知足就會多所作為，多所作為就會多欲，如果多欲，他們就會沉睡在三界（triloka，欲界、色界、無色界）中。如果沉睡在三界，就會使他人也沉睡，使他人沉睡，他們就會隨波逐流，如果隨波逐流，就會走向死亡，如果走向死亡，就不會走向涅槃（nirvana，解脫），不走向涅槃，就會到達非行（abrahmacarya，不凈的行為）。

【English Translation】 English version 'May we go together to sit in the shade?' The wise one said, 'I will not go to sit.' He then said, 'I am not saying that now, but only that it is shade.' At that time, the wise one again said to him, 'Your saying it is shade is the same as saying it is not shade.' Kasyapa! You see that even those who follow the world can still awaken. Just so, Kasyapa! The Tathagata (the Buddha) truly knows the real nature of all dharmas (teachings, phenomena), and roars the lion's roar of truth in the assembly. Furthermore, Kasyapa! The Tathagata delights in abiding in accordance with the dharma, not in accordance with thoughts. The notion of 'self' that all beings hold is, in the Tathagata's view, the ultimate truth. Why is that? Because the Tathagata now knows those thoughts, and fully knows that all beings' thoughts are not real thoughts. This is the most supreme secret teaching. Some foolish people will arise in opposition and argue with the Tathagata, therefore I say, 'The world argues with me, I do not argue with the world.' What is called 'the world'? It refers to beings. Why are beings called 'the world'? Because the Tathagata understands this world, therefore beings are called 'the world.' If one understands like those foolish ordinary beings (puthujjana), then they will be destroyed and greatly harmed. This is what they constantly believe in and abide by, following the worldly so-called ignorance (avidya). Why is that? Because they dwell in great darkness and are called 'those who dwell in the world.' If one dwells in the world, then there will be greed (raga); if there is greed, then there will be hatred (dvesha); if there is hatred, then there will be delusion (moha); if there is delusion, then there will be impurity; if there is impurity, then there will be conflict. Conflict with whom? With the Tathagata and the assembly of sravakas (disciples). If there is conflict, then there will be separation; if there is separation, then there will be repeated conflict; repeated conflict will lead to delight in existence; delight in existence will lead the mind to seek; seeking existence will lead to seeking everywhere; if seeking everywhere, then there will be no contentment; if no contentment, then there will be much doing; much doing will lead to much desire; if much desire, then they will be asleep in the three realms (triloka). If asleep in the three realms, then they will cause others to be asleep; causing others to be asleep, they will follow the flow; if following the flow, then they will go towards death; if going towards death, then they will not go towards nirvana (liberation); if not going towards nirvana, then they will reach non-conduct (abrahmacarya).

處，至非行處者則趣地獄。如是迦葉！由不祥法與之相應，瞋忿毒心及不覆蔽，不覆蔽者不觀我想，不觀察者作一合想，不能銷滅我及我所。何名為我執？不實故住種種想造諸世業。若如是者，彼執我相以為其我。何名我所？謂貪慾，故名為我所。以于諸欲與身和合即起貪心，起貪著已能壞戒蘊，便於他所生不善心，由瞋覆蔽互相輕毀，及於財物攝為己有親近守護，是名我所。有我所者則有流轉，有流轉者則有迷惑，有迷惑者則有誹謗，有誹謗者則便有瞋，有瞋恚者則有吞害，有吞害者則為所燒，為所燒者則便遍燒，如是等過皆由貪慾。起男女想及以命想是我所有，名為我所。以是義故，說我所者則罵己身。一切愚夫以我隨眠為愚夫法，是故說之以為我所。迦葉！若有眾生不聞此法，而說菩提及菩薩行，則為非行。言菩薩行者，實無所行是菩薩行。

「複次迦葉！若諸菩薩得行圓滿無有缺減，清凈極清凈遍清凈者，是人則能說此大法，名有勢力勇猛精進，其所說法等於虛空而無積聚，為如理者、有功德者、能修行者，終不為彼不如理者、無功德者、不修行者。汝等應當受持此法，於是法中勿生執著。何以故？如來所說最為第一，為于最上應供有情而發問故，我以勝法而為解說。云何勝法？謂無法想。迦葉！如是

【現代漢語翻譯】現代漢語譯本：到達非修行之處，就會趨向地獄。迦葉！就像這樣，由於不吉祥的法與他相應，嗔恨忿怒的毒心以及不遮蔽，不遮蔽的人不觀察『我』的念頭，不觀察的人會產生『一合』的念頭，不能消滅『我』和『我所』。什麼叫做『我執』？因為不真實而執著于種種想法，造作各種世俗的業。如果這樣，他們就會執著于『我』的表象，認為那就是『我』。什麼叫做『我所』？就是指貪慾，所以叫做『我所』。因為對於各種慾望與身體結合，就會產生貪心，產生貪著之後就能破壞戒律的積累，對於他人產生不善的心，由於嗔恨的遮蔽而互相輕視譭謗，並且把財物據爲己有，親近守護，這就叫做『我所』。有『我所』的人就會有流轉，有流轉的人就會有迷惑，有迷惑的人就會有誹謗，有誹謗的人就會有嗔恨，有嗔恨的人就會有吞噬傷害，有吞噬傷害的人就會被燒灼，被燒灼的人就會遍體燒灼，像這樣的過失都是由於貪慾。產生男女的念頭以及生命的念頭，認為這些是自己所有的，這就叫做『我所』。因為這個原因，說『我所』就是罵自己。一切愚癡的人都把『我』的隨眠作為愚癡的法，所以說它是『我所』。迦葉！如果有眾生沒有聽聞這個法，卻說菩提（覺悟）和菩薩行（菩薩的修行），那就是非修行。說菩薩行，實際上是沒有所行，這才是菩薩行。再者，迦葉！如果各位菩薩的修行達到圓滿，沒有缺失減少，清凈極其清凈，普遍清凈，這個人就能宣說這個大法，叫做有勢力、勇猛精進，他所說的法等同於虛空而沒有積聚，是為如理的人、有功德的人、能修行的人而說，終究不會為不如理的人、沒有功德的人、不修行的人而說。你們應當受持這個法，在這個法中不要產生執著。為什麼呢？如來所說的法最為第一，是爲了最上應供的有情而發問，我用殊勝的法來為你們解說。什麼是殊勝的法？就是沒有法的想法。迦葉！就像這樣。

【English Translation】 English version: Reaching a place of non-practice leads to hell. Kasyapa! It is like this, due to inauspicious dharmas corresponding with him, the poisonous mind of anger and resentment, and not concealing, one who does not conceal does not observe the thought of 'I', one who does not observe generates the thought of 'oneness', and cannot extinguish 'I' and 'mine'. What is called 'attachment to self'? Because of unreality, one clings to various thoughts, creating various worldly karmas. If it is like this, they will cling to the appearance of 'I', thinking that is 'I'. What is called 'mine'? It refers to greed, therefore it is called 'mine'. Because of the combination of various desires and the body, greed arises, and after greed arises, it can destroy the accumulation of precepts, generating unkind thoughts towards others, due to the concealment of anger, they despise and slander each other, and take possessions as their own, closely guarding them, this is called 'mine'. One who has 'mine' will have transmigration, one who has transmigration will have delusion, one who has delusion will have slander, one who has slander will have anger, one who has anger will have devouring harm, one who has devouring harm will be burned, one who is burned will be burned all over, such faults are all due to greed. Generating thoughts of male and female and thoughts of life, thinking these are one's own, this is called 'mine'. Because of this reason, saying 'mine' is cursing oneself. All foolish people take the latent tendencies of 'I' as the dharma of foolishness, therefore it is said to be 'mine'. Kasyapa! If there are sentient beings who have not heard this dharma, yet speak of Bodhi (enlightenment) and the Bodhisattva path (the practice of Bodhisattvas), that is non-practice. Speaking of the Bodhisattva path, in reality there is nothing to practice, this is the Bodhisattva path. Furthermore, Kasyapa! If the practice of all Bodhisattvas reaches perfection, without deficiency or reduction, pure, extremely pure, and universally pure, this person can proclaim this great dharma, called powerful, courageous, and diligent, the dharma he speaks is equal to space and without accumulation, it is spoken for those who are in accordance with the truth, those who have merit, and those who can practice, and will never be spoken for those who are not in accordance with the truth, those who have no merit, and those who do not practice. You should uphold this dharma, and do not generate attachment to this dharma. Why? The dharma spoken by the Tathagata is the most supreme, it is for the sake of the most supreme worthy of offerings sentient beings that the question is asked, and I use the supreme dharma to explain it to you. What is the supreme dharma? It is the thought of no dharma. Kasyapa! It is like this.

菩薩具足護持最初凈戒，心不貢高、不造無間業、不犯比丘尼，亦不親近諸俗人家，遠離殺生及不與取欲邪行法，離虛誑語離間粗惡雜穢語言，遠離欲貪瞋恚邪見，既不自惱亦不惱他，不與欲俱亦不受欲，不為博戲亦不教化，終不親近不男之人，不往淫女寡婦處女之家、不近他妻，亦不親近羅捕魚鳥畋獵魁膾旃荼羅等，于飲酒人不執其手而與斗諍。離此諸事，如避惡狗旃荼羅輩。由住慈心，于彼一切所遠離者乃至不起一念噁心。有二十處應當遠離。何等二十？謂離女人，亦不與他調戲粗言論義諍訟。于父母處及佛法僧，離不恭敬。若諸女人減二十眾，不為說法。除有男子，終不往詣比丘尼尼僧說法會處。不應問訊諸比丘尼。不與女人作其書疏。或為他人傳書送彼。應付丈夫勿付婦女。於一切時親族別請終不受之。不以欲心經須臾頃住女人前。又亦不應舍離本居，往其屏處而與女人共為談說。不得隨逐比丘尼行。若比丘尼所施衣服不應受用，除在四眾演說法時為說法故有施衣者。應生是心猶如大地，然後受之，不應別觀施者之面。若聞有尼勸導施衣，不應受用。若比丘尼勸請受食，設令病苦終不受之，況復無病。若有寡婦而來請食，僧數不滿亦不受之。又亦不應入尼眾內。不應喚彼比丘尼來。若比丘尼來喚菩薩，應離住

【現代漢語翻譯】現代漢語譯本菩薩圓滿地守護最初的清凈戒律，內心不驕傲自大，不造作五逆重罪，不侵犯比丘尼，也不親近世俗人家，遠離殺生、偷盜和邪淫的行為，遠離虛妄不實的言語、挑撥離間的言語、粗暴惡劣的言語以及雜亂污穢的言語，遠離貪慾、嗔恨和邪見，既不自我煩惱也不煩惱他人，不與慾望同在也不接受慾望，不參與賭博也不教唆他人賭博，始終不親近不男之人，不去寡婦和處女的家，不接近他人的妻子，也不親近捕魚、打鳥、狩獵、屠宰、劊子手以及旃荼羅（賤民）等，對於飲酒的人，不與他們握手爭鬥。遠離這些事情，如同躲避惡狗和旃荼羅之輩。由於安住于慈悲之心，對於所有應當遠離的事物，甚至不起一絲惡念。有二十種處所應當遠離。是哪二十種呢？就是遠離女人，也不與她們調笑、粗言論辯、爭吵。對於父母以及佛法僧三寶，遠離不恭敬的行為。如果女人少於二十人，不為她們說法。除非有男子在場，否則絕不去比丘尼僧團的說法集會之處。不應問候比丘尼。不與女人寫信或傳遞書信。如果為他人傳遞書信，應當交給丈夫，不要交給婦女。在任何時候，親屬的特別邀請都不要接受。不要以慾望之心在女人面前停留片刻。也不應該離開自己居住的地方，到隱蔽之處與女人交談。不得跟隨比丘尼行走。如果比丘尼佈施衣服，不應接受，除非在四眾（比丘、比丘尼、優婆塞、優婆夷）集會說法時，爲了說法而有人佈施衣服。應當生起如同大地般的心，然後接受，不應特別觀察佈施者的面容。如果聽到有比丘尼勸導佈施衣服，不應接受。如果比丘尼勸請接受食物，即使生病也不應接受，更何況沒有生病。如果有寡婦前來請求供養食物，僧團人數不足也不應接受。也不應進入比丘尼僧團內部。不應呼喚比丘尼前來。如果比丘尼呼喚菩薩，應當離開所住之處。

【English Translation】 English version A Bodhisattva fully upholds the initial pure precepts, their mind is not arrogant, they do not commit the five heinous offenses, they do not violate a Bhikshuni (nun), nor do they associate with lay people. They abstain from killing, stealing, and sexual misconduct. They refrain from false speech, divisive speech, harsh speech, and frivolous speech. They are free from greed, hatred, and wrong views. They neither afflict themselves nor others. They do not dwell with desire, nor do they accept desire. They do not engage in gambling, nor do they encourage others to gamble. They never associate with those who are not male. They do not go to the homes of widows or virgins, nor do they approach other men's wives. They also do not associate with those who fish, hunt, slaughter, executioners, or Chandalas (outcasts). They do not shake hands or argue with those who drink alcohol. They avoid these things as if they were avoiding vicious dogs or Chandalas. By abiding in a compassionate heart, they do not even generate a single evil thought towards all those they should avoid. There are twenty places that should be avoided. What are these twenty? They are: avoiding women, and not joking, arguing, or quarreling with them. Towards parents and the Buddha, Dharma, and Sangha (monastic community), they avoid disrespect. If there are fewer than twenty women, they do not preach to them. Unless there is a man present, they never go to the Dharma assemblies of Bhikshuni Sanghas. They should not greet Bhikshunis. They do not write letters to women or transmit letters for them. If they are transmitting letters for others, they should give them to the husband, not to the wife. At all times, they should not accept special invitations from relatives. They should not stay in front of a woman even for a moment with a lustful mind. Nor should they leave their own dwelling to go to a secluded place to talk with a woman. They should not follow Bhikshunis. If a Bhikshuni offers clothing, they should not accept it, unless it is during a Dharma assembly of the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas) and someone offers clothing for the sake of the Dharma. They should generate a mind like the earth, and then accept it, without particularly looking at the face of the giver. If they hear a Bhikshuni encouraging the offering of clothing, they should not accept it. If a Bhikshuni invites them to accept food, they should not accept it even if they are sick, let alone if they are not sick. If a widow comes to request food, they should not accept it if the Sangha is not complete. They should also not enter the Bhikshuni Sangha. They should not call for a Bhikshuni to come. If a Bhikshuni calls for a Bodhisattva, they should leave their dwelling.

處拱手仰頭背而捨去。若說法時有比丘尼來禮其足，無令足動，但應目視雙手掌中。善男子！不應唯身修習精進，亦當勤心正念一處，于諸境界勿起貪瞋，為求一切智故起堅牢誓。聞是法已，成就信心應當修學。迦葉！若有趣菩薩乘善男子善女人等適聞此法，不能生於如實深信，終不能得阿耨多羅三藐三菩提。何以故？由修學故證彼菩提，非不修學而能得證。若不修習得菩提者，貓兔等類亦應證得無上菩提。何以故？不正行者不能證得無上覺故。何以故？若不正行得菩提者，音聲言說亦應證得無上菩提，作如是言：『我當作佛！我當作佛！』以此證故，無邊眾生應成正覺。迦葉！若有眾生修學此行，甚為難有，猶尚不能經一晝夜專念在心，何況一劫乃至千劫。是故如來出現於世，甚為難事。迦葉！假使三千大千世界一切眾生，若經一劫百劫千劫乃至億百千劫，為一眾生同唱是言：『汝應作佛！汝應作佛！』是諸眾生悉共圍繞相續唱言：『當得成佛！當得成佛！』如是次第，出息入息猶可斷絕，彼所發言曾無間斷。如是之言，尚不能熟初菩提心，何況能證無上佛果？若能證者，無有是處。

「迦葉！我滅度后末法之時，及與汝等已般涅槃，不為諸天之所信護。當於爾時，多有眾生聞我功德發菩提心。于中或有諸比

【現代漢語翻譯】現代漢語譯本（比丘）應該拱手，抬頭，背對著（比丘尼）離開。如果說法時有比丘尼來禮拜他的腳，不要讓腳動，只應該看著自己雙手的手掌。善男子！不應該只在身體上修習精進，也應當勤于讓心專注于正念，對於各種境界不要生起貪婪和嗔恨，爲了求得一切智慧而發起堅定的誓願。聽聞這個法之後，生起信心就應當修學。迦葉（佛陀弟子名）！如果有人趣向菩薩乘的善男子善女人等，剛剛聽到這個法，不能生起如實的深信，最終不能得到阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為通過修學才能證得那個菩提，不修學是不能證得的。如果不修習就能得到菩提，那麼貓、兔子等也應該證得無上菩提。為什麼呢？因為行為不正的人不能證得無上覺悟。為什麼呢？如果行為不正就能得到菩提，那麼音聲言說也應該證得無上菩提，像這樣說：『我將成佛！我將成佛！』如果這樣就能證得，那麼無邊的眾生都應該成正覺。迦葉！如果有眾生修學這種行為，是非常難得的，即使連一晝夜都不能專心念在心中，何況一劫乃至千劫。所以如來（佛陀的稱號）出現在世間，是非常難的事情。迦葉！假設三千大千世界（佛教宇宙觀中的一個世界）的一切眾生，如果經過一劫、百劫、千劫乃至億百千劫，為一個眾生一起唱說：『你應當成佛！你應當成佛！』這些眾生都共同圍繞著他，連續不斷地唱說：『當得成佛！當得成佛！』像這樣持續不斷，連出息入息都可以斷絕，他們所說的話卻從不間斷。像這樣的話，尚且不能成熟最初的菩提心，何況能夠證得無上的佛果？如果這樣就能證得，那是沒有道理的。「迦葉！我滅度（佛陀的死亡）之後末法（佛教衰落的時期）之時，以及你們都般涅槃（聖者的死亡）之後，不會被諸天（天神）所信奉和守護。在那個時候，會有很多眾生聽到我的功德而發起菩提心。其中或許會有一些比丘（出家男子）

【English Translation】 English version The (monk) should fold his hands, raise his head, turn his back and leave. If, when teaching the Dharma, a Bhikkhuni (female monastic) comes to bow at his feet, he should not move his feet, but should only look at the palms of his own hands. Good man! One should not only cultivate diligence in the body, but should also diligently focus the mind on right mindfulness, and not give rise to greed or hatred towards any realm. For the sake of seeking all wisdom, one should make a firm vow. Having heard this Dharma, one should cultivate with faith. Kashyapa (name of Buddha's disciple)! If there are good men and good women who are inclined towards the Bodhisattva path, and who, upon first hearing this Dharma, cannot generate true and deep faith, they will ultimately not attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why is that? Because it is through cultivation that one attains that Bodhi, and it is not possible to attain it without cultivation. If one could attain Bodhi without cultivation, then cats, rabbits, and the like should also attain unsurpassed Bodhi. Why is that? Because those who do not practice correctly cannot attain unsurpassed enlightenment. Why is that? If one could attain Bodhi without practicing correctly, then mere speech should also attain unsurpassed Bodhi, by saying: 'I will become a Buddha! I will become a Buddha!' If this were the case, then countless beings should attain perfect enlightenment. Kashyapa! If there are beings who cultivate this practice, it is extremely rare, and they cannot even keep their minds focused for a single day and night, let alone for a kalpa (an eon) or even thousands of kalpas. Therefore, the appearance of a Tathagata (title of Buddha) in the world is an extremely difficult thing. Kashyapa! Suppose all the beings in the three thousand great thousand worlds (a world system in Buddhist cosmology), for one kalpa, a hundred kalpas, a thousand kalpas, or even hundreds of millions of kalpas, were to chant together for one being: 'You should become a Buddha! You should become a Buddha!' These beings would all surround him, continuously chanting: 'You will attain Buddhahood! You will attain Buddhahood!' In this continuous manner, even the breath could be stopped, but their words would never cease. Such words would still not mature the initial Bodhi mind, let alone enable one to attain the unsurpassed fruit of Buddhahood? If one could attain it in this way, it would be impossible. 「Kashyapa! After my Parinirvana (Buddha's death), in the time of the Dharma's decline, and after you all have also attained Parinirvana (death of a saint), you will not be believed in or protected by the Devas (gods). At that time, many beings will hear of my merits and generate the Bodhi mind. Among them, there may be some Bhikkhus (monks)

丘等，雖發無上菩提心已，而便安住二十法中。何等二十？所謂親附諸比丘尼，受不凈食，貪著美味，受比丘尼勸化飲食。迦葉！譬如今世多聞比丘住阿蘭若或聚落中勤修習法。于當來世諸比丘等亦復如是，于聚落間或阿蘭若，與比丘尼聚集言談問答法義。彼諸比丘及比丘尼，多生染心少生法心。迦葉！汝觀是輩得菩薩名，墮大危險取于惡趣。當於爾時初為法緣而相親附，互相見已慾火燒心，動于唇口表其慾念。彼相近時初為弟子，以阿阇梨法而申禮敬，自此之後當漸遣使，通致語言道路期會，或於街衢或在寺內遙相瞻視，于出入時問其所由，互稱親族結為姊妹。彼等由是數相見故而相習住，既習住已生於染心，生染心已共為穢事，為穢事已更以非梵行名而相呼召。由行非法退失菩提及以善趣，遠離涅槃棄捨如來，違背正法厭惡于僧。在於屏處，起欲恚害諸惡尋思，是人無有菩薩勝業四凈梵行，譬如今時勤修梵行諸菩薩眾，于未來世起欲恚害惡尋思者亦復如是。迦葉！當於爾時住是種類，所謂惡行賊行矯行。汝觀爾時毀禁戒者，聞是等經便生誹謗。若有已能住戒佈施，生於歡喜發菩提心，后聞是經復生謗毀。汝觀爾時有此相貌，可為記驗。若聞是經而生誹謗，于中智者、修凈戒者、持正法者，知是經內說此比丘名不知

【現代漢語翻譯】現代漢語譯本：迦葉，即使有人發了無上菩提心，卻安住在二十種法中。是哪二十種呢？就是親近比丘尼，接受不乾淨的食物，貪戀美味，接受比丘尼勸化給予的飲食。迦葉！譬如現在有很多博學的比丘住在阿蘭若（寂靜處）或村落中勤奮地修習佛法。在未來世，那些比丘也會像這樣，在村落或阿蘭若中，與比丘尼聚集談論佛法，互相問答。那些比丘和比丘尼，多生起染污之心，少生起對佛法的嚮往之心。迦葉！你看這些人，雖然得了菩薩的名號，卻墮入極大的危險，最終會墮入惡道。在那個時候，他們最初以佛法為緣而互相親近，互相見面后，內心如火燒般，嘴唇微動，表達出慾望。他們剛開始以弟子的身份，以阿阇梨（老師）的禮儀互相尊敬，之後就會逐漸派遣使者，傳遞訊息，約定見面的時間和地點，或者在街上，或者在寺廟裡遠遠地互相觀望，在出入時詢問對方的來由，互相稱呼親戚，結為姐妹。他們因為經常見面而逐漸熟悉，熟悉之後就生起染污之心，生起染污之心后就一起做污穢之事，做了污穢之事後，就用非清凈的行為來稱呼對方。由於做了非法之事，他們會退失菩提心和善道，遠離涅槃，拋棄如來，違背正法，厭惡僧團。在隱蔽的地方，他們會生起慾望、嗔恨、傷害等各種惡念。這些人沒有菩薩的殊勝功德和四種清凈的梵行，就像現在勤修梵行的菩薩們一樣，在未來世，那些生起慾望、嗔恨、傷害等惡念的人也會是這樣。迦葉！在那個時候，他們會安住在這些行為中，比如惡行、賊行、虛偽的行為。你看那些毀壞戒律的人，聽到這些經文就會誹謗。如果有人已經能夠安住于戒律和佈施，生起歡喜心，發菩提心，之後聽到這些經文又會誹謗。你看那個時候會有這樣的現象，可以作為驗證。如果聽到這些經文而生誹謗，那麼有智慧的人、修持清凈戒律的人、堅持正法的人，就會知道這部經文所說的就是這種比丘，而不是指其他人。迦葉，即使發了無上菩提心，卻安住於二十種法中。哪二十種呢？就是親近比丘尼，接受不凈的食物，貪著美味，接受比丘尼勸化給予的飲食。迦葉！譬如現在有很多博學的比丘住在阿蘭若（寂靜處）或村落中勤奮地修習佛法。在未來世，那些比丘也會像這樣，在村落或阿蘭若中，與比丘尼聚集談論佛法，互相問答。那些比丘和比丘尼，多生起染污之心，少生起對佛法的嚮往之心。迦葉！你看這些人，雖然得了菩薩的名號，卻墮入極大的危險，最終會墮入惡道。在那個時候，他們最初以佛法為緣而互相親近，互相見面后，內心如火燒般，嘴唇微動，表達出慾望。他們剛開始以弟子的身份，以阿阇梨（老師）的禮儀互相尊敬，之後就會逐漸派遣使者，傳遞訊息，約定見面的時間和地點，或者在街上，或者在寺廟裡遠遠地互相觀望，在出入時詢問對方的來由，互相稱呼親戚，結為姐妹。他們因為經常見面而逐漸熟悉，熟悉之後就生起染污之心，生起染污之心后就一起做污穢之事，做了污穢之事後，就用非清凈的行為來稱呼對方。由於做了非法之事，他們會退失菩提心和善道，遠離涅槃，拋棄如來，違背正法，厭惡僧團。在隱蔽的地方，他們會生起慾望、嗔恨、傷害等各種惡念。這些人沒有菩薩的殊勝功德和四種清凈的梵行，就像現在勤修梵行的菩薩們一樣，在未來世，那些生起慾望、嗔恨、傷害等惡念的人也會是這樣。迦葉！在那個時候，他們會安住在這些行為中，比如惡行、賊行、虛偽的行為。你看那些毀壞戒律的人，聽到這些經文就會誹謗。如果有人已經能夠安住于戒律和佈施，生起歡喜心，發菩提心，之後聽到這些經文又會誹謗。你看那個時候會有這樣的現象，可以作為驗證。如果聽到這些經文而生誹謗，那麼有智慧的人、修持清凈戒律的人、堅持正法的人，就會知道這部經文所說的就是這種比丘，而不是指其他人。

【English Translation】 English version: Kasyapa, even if some have generated the unsurpassed Bodhi mind, they dwell in twenty dharmas. What are the twenty? They are: associating with bhikshunis (female monks), accepting impure food, being greedy for delicious flavors, and accepting food offered by bhikshunis. Kasyapa! For example, in the present age, many learned bhikshus (male monks) live in aranyas (secluded places) or villages, diligently practicing the Dharma. In the future, those bhikshus will also be like this, in villages or aranyas, gathering with bhikshunis to discuss the Dharma, asking and answering each other. Those bhikshus and bhikshunis will mostly generate defiled minds and rarely generate minds devoted to the Dharma. Kasyapa! Look at these people, although they have obtained the name of Bodhisattvas, they fall into great danger and will eventually fall into evil realms. At that time, they initially become close to each other through the Dharma, and after seeing each other, their hearts burn like fire, their lips move slightly, expressing their desires. They initially respect each other as disciples, with the etiquette of acharyas (teachers), and then they will gradually send messengers, exchange messages, arrange meeting times and places, or look at each other from afar on the streets or in temples, ask each other about their comings and goings, call each other relatives, and become sisters. Because they see each other frequently, they gradually become familiar, and after becoming familiar, they generate defiled minds. After generating defiled minds, they engage in impure acts, and after engaging in impure acts, they call each other by names of non-pure conduct. Because of engaging in unlawful acts, they will lose their Bodhi mind and good realms, be far from Nirvana, abandon the Tathagata, violate the true Dharma, and despise the Sangha. In secluded places, they will generate desires, hatred, harm, and all kinds of evil thoughts. These people do not have the superior merits of Bodhisattvas and the four pure Brahma practices, just like the Bodhisattvas who diligently practice Brahma practices now, in the future, those who generate desires, hatred, harm, and evil thoughts will also be like this. Kasyapa! At that time, they will dwell in these kinds of behaviors, such as evil conduct, thieving conduct, and hypocritical conduct. Look at those who break the precepts, when they hear these sutras, they will slander them. If someone has already been able to dwell in precepts and giving, generating joy and generating the Bodhi mind, and then hears these sutras, they will slander them again. Look at the phenomena that will occur at that time, which can be used as verification. If they hear these sutras and generate slander, then wise people, those who practice pure precepts, and those who uphold the true Dharma will know that this sutra is talking about this kind of bhikshu, and not referring to others. Kasyapa, even if they have generated the unsurpassed Bodhi mind, they dwell in twenty dharmas. What are the twenty? They are: associating with bhikshunis (female monks), accepting impure food, being greedy for delicious flavors, and accepting food offered by bhikshunis. Kasyapa! For example, in the present age, many learned bhikshus (male monks) live in aranyas (secluded places) or villages, diligently practicing the Dharma. In the future, those bhikshus will also be like this, in villages or aranyas, gathering with bhikshunis to discuss the Dharma, asking and answering each other. Those bhikshus and bhikshunis will mostly generate defiled minds and rarely generate minds devoted to the Dharma. Kasyapa! Look at these people, although they have obtained the name of Bodhisattvas, they fall into great danger and will eventually fall into evil realms. At that time, they initially become close to each other through the Dharma, and after seeing each other, their hearts burn like fire, their lips move slightly, expressing their desires. They initially respect each other as disciples, with the etiquette of acharyas (teachers), and then they will gradually send messengers, exchange messages, arrange meeting times and places, or look at each other from afar on the streets or in temples, ask each other about their comings and goings, call each other relatives, and become sisters. Because they see each other frequently, they gradually become familiar, and after becoming familiar, they generate defiled minds. After generating defiled minds, they engage in impure acts, and after engaging in impure acts, they call each other by names of non-pure conduct. Because of engaging in unlawful acts, they will lose their Bodhi mind and good realms, be far from Nirvana, abandon the Tathagata, violate the true Dharma, and despise the Sangha. In secluded places, they will generate desires, hatred, harm, and all kinds of evil thoughts. These people do not have the superior merits of Bodhisattvas and the four pure Brahma practices, just like the Bodhisattvas who diligently practice Brahma practices now, in the future, those who generate desires, hatred, harm, and evil thoughts will also be like this. Kasyapa! At that time, they will dwell in these kinds of behaviors, such as evil conduct, thieving conduct, and hypocritical conduct. Look at those who break the precepts, when they hear these sutras, they will slander them. If someone has already been able to dwell in precepts and giving, generating joy and generating the Bodhi mind, and then hears these sutras, they will slander them again. Look at the phenomena that will occur at that time, which can be used as verification. If they hear these sutras and generate slander, then wise people, those who practice pure precepts, and those who uphold the true Dharma will know that this sutra is talking about this kind of bhikshu, and not referring to others.

法，即應舍離如是等人，此輩無心愛敬法故。

大寶積經卷第一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二

大唐三藏菩提流志奉　制譯三律儀會第一之二

「複次迦葉！當於爾時，有人詐現修菩薩行，便自顯揚生於放逸。生放逸已，謂勝獨覺及阿羅漢，住于非理，名不可治，當墮惡趣。複次迦葉！未來有人住于非業作非業故，取眾生相為說法故，處處遊行唯修似行，極似佈施、持戒、安忍、精進、靜慮、般若波羅蜜熾盛流佈。若有如實說是經者，則為他人憎嫌捨棄，於是經中起邪見想；是愚癡人不知此經呵責破戒，迦葉！當於爾時，皆為賊行之所穢污，是故彼人不思己過，能甚破壞正等菩提，由覆藏故懷羞而謗無上佛果。

「複次迦葉！當爾之際，不隨順僧、不知恩報而行開發。云何開發？謂開發他心。如來說彼數以語言誑惑他故，招致飲食。迦葉！當於爾時不護語言，訶毀如來別解脫戒，復與不護語人同其事業，不攝威儀住不凈處，為住不凈處者說諸法門，此法漸當爲人輕賤。如是漸漸多有女人棄捨丈夫入于寺舍，為聞法故而便就坐。時有比丘即為宣說相似涅槃。迦葉！我觀爾時，有五百數非法之門，不修行人常當隨順，五百煩惱悉無所減，諸有所

【現代漢語翻譯】現代漢語譯本：對於佛法，應當捨棄這樣的人，因為他們沒有真心愛戴和尊敬佛法。

《大寶積經》卷第一大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二

大唐三藏菩提流志奉詔譯三律儀會第一之二

『再者，迦葉！當那個時候，有人假裝修行菩薩道，卻自我顯揚，放縱懈怠。一旦放縱懈怠，就認為自己勝過獨覺和阿羅漢，行為不合道理，這種人是不可救藥的，將會墮入惡道。再者，迦葉！未來有人不從事正當的行業，反而做不正當的事，爲了顯示自己的修行而為眾生說法，到處只是做一些表面相似的修行，比如表面上很像佈施、持戒、安忍、精進、禪定、般若波羅蜜，並且大肆宣揚。如果有人如實宣說這部經，就會被他人憎恨、嫌棄，對這部經產生邪見；這些愚癡的人不明白這部經是在呵責破戒的行為。迦葉！當那個時候，所有這些行為都被賊行所玷污，所以這些人不反思自己的過錯，反而會嚴重破壞正等菩提，因為他們掩蓋自己的過錯，懷著羞愧而誹謗無上的佛果。

『再者，迦葉！當那個時候，有人不順從僧團，不知道感恩報答，反而去開發他人的內心。什麼是開發？就是開發他人的內心。如來說，這些人多次用語言欺騙迷惑他人，以此來獲取飲食。迦葉！當那個時候，有人不注意自己的言語，詆譭如來的別解脫戒，還和不注意言語的人同流合污，不遵守威儀，住在不清凈的地方，還為住在不清凈地方的人宣說各種法門，這種法門會逐漸被人輕視。這樣漸漸地，會有很多女人拋棄丈夫進入寺廟，爲了聽法而坐下。這時，有些比丘就會為她們宣說相似的涅槃。迦葉！我看到那個時候，有五百種非法之門，不修行的人常常會順從這些非法之門，五百種煩惱絲毫不會減少，所有這些'

【English Translation】 English version: Regarding the Dharma, one should abandon such people, for they have no sincere love and respect for the Dharma.

The Great Treasure Trove Sutra, Volume 1 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 2

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, The First Assembly on the Three Disciplines, Part Two

'Furthermore, Kashyapa! At that time, there will be people who falsely appear to practice the Bodhisattva path, yet they boast and indulge in laxity. Having indulged in laxity, they consider themselves superior to Pratyekabuddhas and Arhats, acting unreasonably. Such people are incurable and will fall into evil realms. Furthermore, Kashyapa! In the future, there will be people who do not engage in proper work but instead do improper things. They preach to sentient beings to show off their practice, and everywhere they only engage in superficial practices, such as superficially appearing to give, observe precepts, practice patience, diligence, meditation, and Prajna Paramita, which they spread widely. If someone truthfully speaks this sutra, they will be hated and rejected by others, and they will develop wrong views about this sutra. These foolish people do not understand that this sutra is rebuking those who break precepts. Kashyapa! At that time, all these actions will be defiled by thieving behavior. Therefore, these people do not reflect on their own faults, but instead severely damage the Right and Equal Bodhi. Because they conceal their faults, they feel ashamed and slander the unsurpassed fruit of Buddhahood.'

'Furthermore, Kashyapa! At that time, there will be those who do not follow the Sangha, do not know how to repay kindness, and instead develop the minds of others. What is meant by developing? It means developing the minds of others. The Tathagata says that these people repeatedly deceive and confuse others with their words in order to obtain food and drink. Kashyapa! At that time, there will be those who do not guard their speech, who slander the Pratimoksha precepts of the Tathagata, and who associate with those who do not guard their speech. They do not observe proper conduct, live in impure places, and preach various Dharma teachings to those who live in impure places. This Dharma will gradually be despised by people. Gradually, many women will abandon their husbands and enter monasteries, sitting down to listen to the Dharma. At this time, some Bhikshus will preach a semblance of Nirvana to them. Kashyapa! I see that at that time, there will be five hundred gates of non-Dharma, and those who do not practice will often follow these gates of non-Dharma. The five hundred afflictions will not be reduced at all, and all that'

為與俗無別。當有如是大可畏事，而復于中希望利益，是故求菩提者不應親近諸比丘尼，亦不應行如是之行。常當舍離一切交遊，應一切時舍諸利養，受行乞食，舍所愛服受糞掃衣，棄捨一切樓閣房宇床鋪臥具，應住溪澗巖窟樹下，舍離一切病緣醫藥資具所須，依陳棄藥，知諸眾生昔為親屬行大慈心，常應忍受捶打呵罵，終不捶打毀罵他人。舍離一切知友施主諸眷屬家，應當隨順自業行智，不應同彼在家俗人。常應順奉波羅提木叉教。

「迦葉！世若有人于別解脫起違背想，則為于佛力無所畏而生違背。彼若於佛力無所畏生違背者，則于去來現在諸佛而生違背，由此未來所受異熟無量大苦。假使三千大千世界一切眾生受地獄苦，比前眾生所受苦毒，百分不及一千分不及一，百千俱胝乃至算數、譬喻、優波尼沙曇分亦不及一。若欲遠離如是苦惱，應當遠離如是種類惡行。比丘縱遠相去千逾繕那亦應遙避，何況近耶。若但聞名尚應棄捨，何況見聞而不遠離？是故應當親近一法。何等一法？謂一切法悉無所有。若得諸法無所有忍，則不親近供養承事如是惡人。是人復應親近二法。云何為二？謂求諸法本無所有及求諸法性，而亦不應起于求心。應云何求？如所求者都不可得，不可得中不應起無所得心猶如邪見，如是離一

【現代漢語翻譯】現代漢語譯本爲了不與世俗之人沒有區別，當有如此令人畏懼的事情發生時，卻還希望從中獲得利益，因此，追求菩提的人不應該親近比丘尼，也不應該做這樣的行為。應當常常捨棄一切交遊，應當在任何時候都捨棄各種利養，接受乞食，捨棄所喜愛的衣服而穿糞掃衣，拋棄一切樓閣房屋床鋪臥具，應當住在溪流山澗巖洞樹下，捨棄一切因病所需的醫藥資具，依靠被丟棄的藥物，知道一切眾生過去曾是自己的親屬，要行大慈心，常常應當忍受捶打呵罵，永遠不捶打毀罵他人。捨棄一切熟識的朋友、施主和眷屬的家，應當順應自己的業力而行使智慧，不應該和那些在家的俗人一樣。應當常常遵守波羅提木叉（戒律）的教導。「迦葉（佛陀弟子名）！如果世間有人對別解脫（戒律）產生違背的想法，那就是對佛陀的力量無所畏懼而產生違背。如果他對佛陀的力量無所畏懼而產生違背，那就是對過去、現在、未來諸佛都產生違背，因此未來所受的異熟（果報）將是無量的大苦。即使三千大千世界一切眾生所受的地獄之苦，與前面所說眾生所受的苦毒相比，百分之一不及，千分之一不及，百千俱胝（億）乃至算數、譬喻、優波尼沙曇（極大的數字）分之一也不及。如果想要遠離這樣的苦惱，就應當遠離這種種惡行。比丘即使相隔千逾繕那（距離單位）也應當遠遠避開，何況是靠近呢？如果只是聽到名字尚且應當拋棄，何況是見到聽到而不遠離呢？因此應當親近一法。什麼是一法？就是一切法都沒有實體。如果得到諸法無所有忍（對一切法空性的理解），就不會親近供養承事這樣的惡人。這個人還應當親近二法。什麼是二法？就是尋求諸法本來沒有實體，以及尋求諸法的自性，但也不應該生起尋求的心。應當如何尋求呢？就像所尋求的都不可得，在不可得中不應該生起沒有得到的心，就像邪見一樣，這樣就遠離了一

【English Translation】 English version To be no different from the laity, when such great and fearful things occur, yet one still hopes for benefit from them, therefore, those who seek Bodhi should not associate with Bhikshunis (female monks), nor should they engage in such practices. One should always abandon all social interactions, should at all times abandon all gains and offerings, accept alms, discard beloved clothes and wear rag robes, abandon all mansions, houses, beds, and bedding, and should dwell in streams, caves, and under trees, abandon all medical supplies and necessities for illness, rely on discarded medicines, know that all beings were once one's relatives, practice great compassion, and should always endure beatings and scolding, never beating or scolding others. Abandon all familiar friends, benefactors, and the homes of relatives, and should follow one's own karma and practice wisdom, not being the same as those lay people at home. One should always follow the teachings of the Pratimoksha (monastic code). 「Kashyapa (a disciple of the Buddha)! If someone in the world has a thought of opposition to the Pratimoksha (code of monastic discipline), it is to oppose the Buddha's power without fear. If they oppose the Buddha's power without fear, then they oppose all Buddhas of the past, present, and future, and therefore the future retribution they will receive will be immeasurable great suffering. Even if all beings in the three thousand great thousand worlds were to suffer the pains of hell, compared to the suffering of the aforementioned beings, it would not be one percent, not one thousandth, not one hundred thousand koti (a large number), not even a fraction of a number, metaphor, or Upanishad (an extremely large number). If one wishes to be free from such suffering, one should stay away from such evil deeds. A Bhikshu (monk), even if separated by a thousand yojanas (a unit of distance), should avoid them from afar, let alone be near them. If one only hears their name, one should abandon them, let alone see and hear them without avoiding them? Therefore, one should be close to one Dharma. What is one Dharma? It is that all Dharmas (phenomena) have no substance. If one obtains the forbearance of no-substance of all Dharmas (understanding the emptiness of all phenomena), then one will not be close to, make offerings to, or serve such evil people. This person should also be close to two Dharmas. What are the two Dharmas? They are seeking that all Dharmas are originally without substance, and seeking the nature of all Dharmas, but one should not give rise to a seeking mind. How should one seek? It is like what is sought cannot be obtained, and in the unobtainable, one should not give rise to a mind of not obtaining, like a wrong view, thus one is separated from one

切三界心，順菩提行；離一切相心，順菩薩行。菩薩行者，謂前所說為菩薩行。是故聞此法已應舍離之，則于來世親得奉事彌勒世尊，心不貢高亦不卑劣，作是唱言：『快哉安樂。我得解脫魔之罥網及諸惡趣。』

「迦葉！若於后時聞是經典，不驚不怖，及見己身於中隨順，復能發心受持此教，佛知是人定當守護我之正法。迦葉！譬如長者財寶無量，子於家中乃至見一盛水之器，起父財想。彼于異時，其父喪亡資財散失，忽見其器尋自念言：『是我父物。』將置身邊或時藏舉。迦葉！當於爾時，諸比丘輩亦復如是，聞此經已作是念言：『此是如來柔軟微妙大梵音聲之所演說。』復有比丘聞已誹謗，持法比丘作如是言：『此最真實如來所說。』彼持法者人眾微少住處劣弱，將如是經晝夜藏舉極遭誹謗。如是等人我亦知見，悉皆付囑彌勒世尊，于最後時當爲衛護如來法城，次後當爲無礙大施。

「複次迦葉！若善男子聞是法已，隨其智慧而修行之，成就深信正見眾生，于當來世遇彌勒佛。初會之中具修梵行，于最後時亦當衛護如來法城。迦葉！我今普觀，乃至不見一人不親近我，于當來世五十年中，聞是經典不生誹謗，則能受持讀誦之者，無有是處。若於此時得見我身，及以奉事供養之者，彼于來世五十年中

【現代漢語翻譯】現代漢語譯本：斷除三界（欲界、色界、無色界）的執著心，順應覺悟的菩提之道；捨棄一切表象的執著心，順應菩薩的修行。菩薩的修行，就是指前面所說的那些。因此，聽聞此法后，應當捨棄這些執著，那麼在未來世，就能親自侍奉彌勒世尊（未來佛），心中既不驕傲也不自卑，併發出這樣的讚歎：『多麼快樂安寧啊！我得以解脫魔的羅網以及各種惡道。』『迦葉（釋迦牟尼佛的十大弟子之一）！如果在後世有人聽聞這部經典，不感到驚恐害怕，並且看到自己能夠隨順其中的教導，又能發心接受並奉持此教，佛知道這個人必定會守護我的正法。迦葉！譬如一位富有的長者，擁有無量的財寶，他的兒子在家中，哪怕只是看到一個盛水的器皿，也會認為那是父親的財產。後來，他的父親去世，家產散失，他偶然看到那個器皿，便會立刻想到：『這是我父親的東西。』於是將它放在身邊，或者收藏起來。迦葉！當那個時候，各位比丘（佛教出家男眾）也會是這樣，聽聞這部經典后，會這樣想：『這是如來（佛的稱號）柔和微妙的大梵音聲所宣說的。』也有比丘聽聞後會誹謗，而持法的比丘會說：『這是最真實、如來所說的。』那些持法的人，人數很少，住處簡陋，他們會把這部經典晝夜藏起來，並且遭受極大的誹謗。像這樣的人，我也知道，並且全部都託付給彌勒世尊，在最後的時候，他們會守護如來的法城，之後會成為無礙的大施主。『再者，迦葉！如果善男子聽聞此法后，隨著自己的智慧去修行，成就深信正見的眾生，在未來世會遇到彌勒佛。在初會之中，他們會具足修行清凈的梵行，在最後的時候，也會守護如來的法城。迦葉！我現在普遍觀察，甚至看不到一個人不親近我，在未來世的五十年中，聽聞這部經典而不生誹謗，並且能夠接受、奉持、讀誦的人，是不可能有的。如果在此時能夠見到我的身體，並且侍奉供養我的人，他們在未來世的五十年中，

【English Translation】 English version: Cutting off the mind attached to the Three Realms (Desire Realm, Form Realm, Formless Realm), aligning with the path of Bodhi (enlightenment); abandoning the mind attached to all appearances, aligning with the practice of a Bodhisattva. The practice of a Bodhisattva refers to what was previously described. Therefore, upon hearing this Dharma, one should relinquish these attachments, so that in future lives, one can personally serve the World Honored One Maitreya (the future Buddha), with a mind neither arrogant nor inferior, and proclaim: 『How joyful and peaceful! I have been liberated from the snares of Mara (demon) and all the evil realms.』『Kashyapa (one of Shakyamuni Buddha's ten great disciples)! If in later times, someone hears this scripture and is neither startled nor afraid, and sees that they can follow its teachings, and also resolves to accept and uphold this teaching, the Buddha knows that this person will surely protect my true Dharma. Kashyapa! For example, a wealthy elder has immeasurable treasures, and his son, even if he only sees a water vessel in the house, thinks it is his father's property. Later, when his father passes away and the family wealth is scattered, if he happens to see that vessel, he will immediately think: 『This is my father's thing.』 Then he will keep it by his side or hide it away. Kashyapa! At that time, the Bhikkhus (Buddhist monks) will also be like this. After hearing this scripture, they will think: 『This is what the Tathagata (title of the Buddha) has proclaimed with his gentle, subtle, and great Brahma voice.』 There will also be Bhikkhus who, upon hearing it, will slander it, while the Bhikkhus who uphold the Dharma will say: 『This is the most truthful, what the Tathagata has spoken.』 Those who uphold the Dharma, few in number and living in humble places, will hide this scripture day and night, and suffer great slander. I know of such people, and I entrust them all to the World Honored One Maitreya. In the final times, they will protect the Dharma city of the Tathagata, and later they will become great benefactors without hindrance.』『Furthermore, Kashyapa! If a good man, after hearing this Dharma, practices it according to his wisdom, and becomes a being with deep faith and right view, he will meet Maitreya Buddha in future lives. In the first assembly, they will fully practice pure Brahma conduct, and in the final times, they will also protect the Dharma city of the Tathagata. Kashyapa! I now observe universally, and I do not see even one person who does not draw near to me. In the next fifty years, it is impossible for anyone to hear this scripture without slandering it, and also be able to accept, uphold, and recite it. If at this time, one can see my body and serve and make offerings to me, in the next fifty years,

，當得讀誦受持是經。不待於我嘆其功德，彼等自成一切智智同一體時，隨念於我心生歡喜，作如是言：『希有奇特釋迦牟尼佛！善能攝受護念我等。』是故迦葉！應學此法。學此法者，隨所樂求，一切功德皆不難證。」

爾時大迦葉白佛言：「世尊！我已究竟無復志求。於此法中，退于阿耨多羅三藐三菩提。我於是中極為知足，終不能成一切智智。世尊！無上菩提是希有事，於我聲聞難為證得。」

佛告大迦葉言：「我不為汝說，然今因汝為他敷演。汝今勿于如是大事而生疑惑，汝等亦當速證無上正等菩提。複次迦葉！若諸眾產生渴法心、成求法心，漸次皆證無上菩提。既證得已，為斷一切希求心故，與諸眾生宣說正法。迦葉！菩薩應當成就四法發大精進。何等為四？云何精進？所謂不求色受想行識，求無漏法。謂無地界，無水火風界。不說地界，不說水火風界。所有言說悉名錶示，是表示法皆非實有，菩薩不應取表示法以為堅實。」

時大迦葉白佛言：「世尊！我等於如來所實無疑惑。若他問言：『是表示法非真實者，佛之音聲言說表示，為虛妄耶？』若有此問，當云何答？」

佛告大迦葉言：「于未來世有諸比丘，不修身戒、心不識義理，瞋恚熾盛言辭粗獷，於是經典不能受持如法讀

{ "translations": [ "現代漢語譯本：當他們能夠讀誦、接受和持守這部經時，無需我讚歎他們的功德，他們自己就能成就與一切智智（sarvajñāna，指佛陀的智慧）同一的境界。當他們憶念我時，心中會生起歡喜，並這樣說：『稀有奇特的釋迦牟尼佛（Śākyamuni Buddha）！您善於攝受和護念我們。』因此，迦葉（Kāśyapa）！你應該學習這個法。學習這個法的人，無論他們樂於追求什麼，一切功德都不難證得。」 , "那時，大迦葉（Mahākāśyapa）對佛說：『世尊！我已經徹底沒有了任何追求。對於這個法，我退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，指佛的智慧）。我對此非常滿足，終究不能成就一切智智。世尊！無上菩提（anuttara-bodhi，指佛的智慧）是稀有之事，對於我們聲聞（śrāvaka，指聽聞佛法而修行的人）來說難以證得。』", "佛告訴大迦葉說：『我不是為你而說，而是現在因為你為他人闡述。你現在不要對這樣的大事產生疑惑，你們也應當迅速證得無上正等菩提。』又說：『迦葉！如果眾生生起渴求佛法的心、成就求法的心，逐漸都能證得無上菩提。既然證得之後，爲了斷除一切希求心，就為眾生宣說正法。迦葉！菩薩應當成就四法，發起大精進。哪四法？什麼是精進？就是不追求色（rūpa，指物質）、受（vedanā，指感受）、想（saṃjñā，指概念）、行（saṃskāra，指意志）、識（vijñāna，指意識），而追求無漏法（anāsrava-dharma，指超越煩惱的法）。所謂沒有地界（pṛthivī-dhātu，指地元素），沒有水火風界（āpas-tejas-vāyu-dhātu，指水、火、風元素）。不說地界，不說水火風界。所有言說都名為表示，這些表示法都不是真實的，菩薩不應該把表示法當作堅實的東西。』", "當時，大迦葉對佛說：『世尊！我們對於如來（tathāgata，指佛）所說，實在沒有疑惑。如果有人問：『這些表示法不是真實的，那麼佛的音聲言說表示，是虛妄的嗎？』如果有人這樣問，應當如何回答？』", "佛告訴大迦葉說：『在未來世，會有一些比丘（bhikṣu，指佛教出家男眾），不修身戒（śīla，指戒律）、心中不明白義理，嗔恚熾盛、言辭粗獷，對於這部經典不能接受、持守和如法讀誦。" ], "english_translations": [ "English version: When they are able to read, accept, and uphold this sutra, without my praising their merits, they themselves will achieve the same state as the all-knowing wisdom (sarvajñāna). When they remember me, joy will arise in their hearts, and they will say: 『Rare and wonderful is Śākyamuni Buddha! You are skilled in embracing and protecting us.』 Therefore, Kāśyapa! You should learn this Dharma. Those who learn this Dharma, whatever they desire to seek, all merits are not difficult to attain.", "At that time, Mahākāśyapa said to the Buddha: 『World Honored One! I have completely given up all seeking. Regarding this Dharma, I have retreated from anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). I am very content with this, and ultimately cannot achieve all-knowing wisdom. World Honored One! Supreme Bodhi (anuttara-bodhi) is a rare thing, and it is difficult for us śrāvakas (disciples who hear the teachings) to attain.』", "The Buddha said to Mahākāśyapa: 『I am not speaking for you, but now because of you, I am expounding it for others. You should not have doubts about such a great matter, and you should also quickly attain supreme perfect enlightenment.』 Furthermore, 『Kāśyapa! If sentient beings develop a thirst for the Dharma, and develop a mind that seeks the Dharma, they will gradually all attain supreme Bodhi. Once they have attained it, in order to cut off all seeking minds, they will proclaim the true Dharma to sentient beings. Kāśyapa! Bodhisattvas should accomplish four dharmas to generate great diligence. What are the four? What is diligence? It is not seeking form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), but seeking the unconditioned Dharma (anāsrava-dharma). That is, there is no earth element (pṛthivī-dhātu), no water, fire, and wind elements (āpas-tejas-vāyu-dhātu). Not speaking of the earth element, not speaking of the water, fire, and wind elements. All speech is called representation, and these representations are not real. Bodhisattvas should not take representations as solid.』", "At that time, Mahākāśyapa said to the Buddha: 『World Honored One! We have no doubts about what the Tathāgata (Buddha) has said. If someone asks: 『If these representations are not real, then are the Buddha's voice and speech representations false?』 If there is such a question, how should we answer?』", "The Buddha said to Mahākāśyapa: 『In the future, there will be some bhikṣus (Buddhist monks) who do not cultivate their precepts (śīla), do not understand the meaning of the teachings, are full of anger, and speak harshly. They will not be able to accept, uphold, and properly read this sutra.』" ] }

誦。何以故？彼住色受想行識生心故。未來比丘住是經典表示法中，如住色受想行識生故。復有一類諸比丘等住在家法，于勝義諦無復志求，如生盲人以金華鬘冠飾其首而不自見。當於爾時，諸比丘輩亦復如是，聞是等經言說文字尚不受持，況復能入所修勝義。譬如幼童若男若女，為大丈夫之所訶叱。此幼男女於後異時，聞是人名驚恐怖畏。當於爾時，諸比丘等亦復如是，聞此等經如實說過，知已不悔樂好衣服，返於是經而生怖畏。迦葉！如系蝦蟆在獼猴手，而此獼猴面不回顧。當於爾時，諸比丘等亦復如是，聞此等經違背不顧，不住其前。迦葉！譬如野干為狗所逐，走趣冢間窟穴深坑。當於爾時，諸比丘輩亦復如是，聞說此經如野干走。野干走者，謂犯禁戒、誹謗是經，聞是經已退道還家，馳求欲境趣向女人，趣于斗諍諠雜醫術及以斷事，而於其中多犯禁戒，我說此等如趣冢間；身壞命終墮于惡趣，如趣窟穴；馳騁劍葉刀刃槍林諸大地獄，如趣深坑。迦葉！當於爾時，諸比丘輩成就如是野干之法，不能悟入如是等經，但能譭謗稱揚過失，身壞命終墮大地獄。

「複次迦葉！若有比丘作如是言：『若表示法非真實者，如來言說亦非實耶？』彼若說言：『佛之表示名為真實，諸表示法亦應名實。』有智比丘應問之

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為他們執著於色（rupa，物質形態）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）而生起心念。未來的比丘如果執著于這部經典所闡述的法，就像執著於色、受、想、行、識而生起心念一樣。還有一類比丘，他們執著於世俗的生活方式，對於殊勝的真理不再有追求，就像一個天生的盲人，即使戴著金花環，也看不到它。當這個時候，這些比丘也是如此，聽到這些經典的言辭文字尚且不接受，更何況能夠進入所修的殊勝真理。譬如一個年幼的孩童，無論是男孩還是女孩，被一個大丈夫呵斥過，這個女孩在以後不同的時間，聽到這個人的名字都會感到驚恐畏懼。當這個時候，這些比丘也是如此，聽到這些經典如實地講述過失，知道后不懺悔，反而喜歡華麗的衣服，對這部經典產生恐懼。迦葉（Kasyapa，佛陀的弟子）！就像被束縛的蛤蟆在獼猴手中，而這獼猴卻不回頭看。當這個時候，這些比丘也是如此，聽到這些經典就違背不顧，不留在它面前。迦葉！譬如野狐被狗追趕，逃向墳墓間的洞穴深坑。當這個時候，這些比丘也是如此，聽到這部經典就像野狐逃跑一樣。野狐逃跑，是指那些犯了戒律、誹謗這部經典的人，聽到這部經典后就退回世俗，追求慾望，趨向女人，趨向爭鬥喧鬧、醫術以及斷事，並且在其中多次犯戒，我說這些人就像走向墳墓；身壞命終墮入惡道，就像走向洞穴；在劍葉、刀刃、槍林等各種大地獄中奔走，就像走向深坑。迦葉！當這個時候，這些比丘就成就了像野狐一樣的行為，不能領悟這部經典，只能譭謗、宣揚過失，身壞命終墮入大地獄。「再者，迦葉！如果有比丘這樣說：『如果表示法不是真實的，那麼如來（Tathagata，佛陀的稱號）所說的話也不是真實的嗎？』如果他說：『佛的表示是真實的，那麼所有的表示法也應該被認為是真實的。』有智慧的比丘應該問他：

【English Translation】 English version: Why is that? Because they dwell on form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), thus generating thoughts. Future monks who dwell on the teachings of this sutra, will be like those who dwell on form, feeling, perception, mental formations, and consciousness, thus generating thoughts. Furthermore, there are monks who dwell on worldly ways, having no aspiration for the supreme truth, like a blind person who, though adorned with a golden garland, cannot see it. At that time, these monks are also like this; they do not even accept the words and texts of these sutras, let alone enter the supreme truth they are cultivating. For example, a young child, whether boy or girl, who has been scolded by a great man, will be terrified and fearful when they hear that man's name at a later time. At that time, these monks are also like this; upon hearing these sutras truthfully speak of their faults, they do not repent, but instead enjoy fine clothes, and become fearful of this sutra. Kasyapa! (Kasyapa, a disciple of the Buddha) It is like a bound toad in the hand of a monkey, and the monkey does not look back. At that time, these monks are also like this; upon hearing these sutras, they turn away and do not stay before it. Kasyapa! It is like a jackal being chased by a dog, running towards tombs, caves, and deep pits. At that time, these monks are also like this; upon hearing this sutra, they run like a jackal. The running of the jackal refers to those who have broken the precepts and slandered this sutra. Upon hearing this sutra, they retreat to the secular world, pursue desires, turn to women, turn to quarrels and disputes, medicine, and judging matters, and in these they repeatedly break the precepts. I say these people are like going to tombs; their bodies are destroyed and they fall into evil realms, like going to caves; they run through the various great hells of sword leaves, blades, and spear forests, like going to deep pits. Kasyapa! At that time, these monks will have achieved the ways of a jackal, unable to understand this sutra, only able to slander and proclaim its faults, and their bodies will be destroyed and they will fall into great hells. Furthermore, Kasyapa! If there are monks who say, 'If the teachings are not real, then are the words of the Tathagata (Tathagata, an epithet of the Buddha) also not real?' If they say, 'The teachings of the Buddha are real, then all teachings should also be considered real,' a wise monk should ask them:

曰：『大德！今者為執何事？為執空耶？為表示耶？』彼若說言：『我執表示。』應報之曰：『汝即是佛。何以故？汝有言說表示法故。』彼若說言：『我執于空。』應問彼言：『當爲我說執何等空。何以故？不可言說名之為空。若執表示以為空者，或於我我所眾生壽者非空執空。』又問彼言：『汝意云何，樂一切法空不？』彼若答言：『我不喜樂一切法空。』智者言曰：『汝久忘失沙門釋子。何以故？佛說一切空無我故，不說有我眾生壽者數取趣故。』彼若說言：『一切法空，我樂空性。』應語彼言：『汝心尚樂一切法空，況復如來、應、正等覺。複次尊者！為眼是如來？耳鼻舌身意是如來？』彼若說言：『眼是如來，耳鼻舌身意是如來。』應語彼言：『汝於今者亦是如來。』彼若說言：『眼非如來，耳鼻舌身意亦非如來。』應語彼言：『仁者！汝作是言，眼表示非如來，乃至意表示非如來；即非表示是如來也，我於此處豈不悟耶！』彼若說言：『眼非如來亦不離眼而有如來，乃至意非如來亦不離意而有如來。』應語彼言：『如來所說十二處有，謂眼處色處乃至意處法處，此即眾生及眾生名字。仁者！為眼是如來非如來耶？乃至法是如來非如來耶？』彼若答言：『眼是如來乃至法是如來。』應告之曰：『如仁者言，

【現代漢語翻譯】現代漢語譯本：有人問：『大德！你現在執著于什麼？是執著于空嗎？還是執著于表述？』如果他回答說：『我執著于表述。』應該回應他說：『那你就是佛了。為什麼呢？因為你有言語表述佛法。』如果他回答說：『我執著于空。』應該問他：『請你告訴我，你執著于什麼樣的空？為什麼呢？因為不可言說的才叫做空。如果執著于表述而認為那是空，或者執著於我、我所、眾生、壽者這些概念而認為那是空，那就不是真正的空。』又問他：『你認為如何，你喜歡一切法皆空嗎？』如果他回答說：『我不喜歡一切法皆空。』智者就會說：『你早就忘記了沙門釋子的身份。為什麼呢？因為佛說一切皆空無我，而不是說有我、眾生、壽者、數取趣這些概念。』如果他回答說：『一切法皆空，我喜歡空性。』應該告訴他：『你的心還喜歡一切法空，更何況是如來、應供、正等覺呢？』再問：『尊者！眼睛是如來嗎？耳朵、鼻子、舌頭、身體、意識是如來嗎？』如果他回答說：『眼睛是如來，耳朵、鼻子、舌頭、身體、意識是如來。』應該告訴他說：『那你現在也是如來了。』如果他回答說：『眼睛不是如來，耳朵、鼻子、舌頭、身體、意識也不是如來。』應該告訴他說：『仁者！你說眼睛的表述不是如來，乃至意識的表述不是如來；那麼，不是表述的才是如來，我在這裡難道沒有領悟嗎？』如果他回答說：『眼睛不是如來，但也不是離開眼睛才有如來，乃至意識不是如來，但也不是離開意識才有如來。』應該告訴他說：『如來所說的十二處（ayatana）存在，即眼處（cakṣur-āyatana）、色處（rūpa-āyatana）乃至意處（mana-āyatana）、法處（dharma-āyatana），這些就是眾生以及眾生的名字。仁者！眼睛是如來還是非如來呢？乃至法是如來還是非如來呢？』如果他回答說：『眼睛是如來，乃至法是如來。』應該告訴他說：『按照你所說，』 English version: Someone asks: 『Great virtuous one! What are you clinging to now? Are you clinging to emptiness, or are you clinging to expression?』 If he says: 『I am clinging to expression,』 he should be told: 『Then you are a Buddha. Why? Because you have the expression of the Dharma.』 If he says: 『I am clinging to emptiness,』 he should be asked: 『Please tell me, what kind of emptiness are you clinging to? Why? Because what cannot be expressed is called emptiness. If you cling to expression and think it is emptiness, or if you cling to the concepts of self, what belongs to self, sentient beings, or life span and think that is emptiness, then it is not true emptiness.』 Then ask him: 『What do you think, do you like all dharmas to be empty?』 If he answers: 『I do not like all dharmas to be empty,』 the wise one will say: 『You have long forgotten the identity of a Śramaṇa (Buddhist monk) and a son of the Śākyas. Why? Because the Buddha said that everything is empty and without self, not that there are concepts of self, sentient beings, life span, or a person.』 If he says: 『All dharmas are empty, and I like emptiness,』 he should be told: 『Your mind still likes the emptiness of all dharmas, how much more so the Tathāgata (Thus Gone One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One)?』 Furthermore, 『Venerable one! Is the eye the Tathāgata? Are the ear, nose, tongue, body, and mind the Tathāgata?』 If he says: 『The eye is the Tathāgata, and the ear, nose, tongue, body, and mind are the Tathāgata,』 he should be told: 『Then you are also a Tathāgata now.』 If he says: 『The eye is not the Tathāgata, and the ear, nose, tongue, body, and mind are also not the Tathāgata,』 he should be told: 『Good sir! You say that the expression of the eye is not the Tathāgata, and even the expression of the mind is not the Tathāgata; then, what is not expression is the Tathāgata, have I not understood this here?』 If he says: 『The eye is not the Tathāgata, but it is not apart from the eye that there is a Tathāgata, and even the mind is not the Tathāgata, but it is not apart from the mind that there is a Tathāgata,』 he should be told: 『The Tathāgata spoke of the existence of the twelve āyatanas (sense bases), namely the eye base (cakṣur-āyatana), the form base (rūpa-āyatana), and even the mind base (mana-āyatana), and the dharma base (dharma-āyatana), these are sentient beings and the names of sentient beings. Good sir! Is the eye the Tathāgata or not the Tathāgata? And even is the dharma the Tathāgata or not the Tathāgata?』 If he answers: 『The eye is the Tathāgata, and even the dharma is the Tathāgata,』 he should be told: 『According to what you say,』

【English Translation】 Someone asked: 'Great virtuous one! What are you clinging to now? Are you clinging to emptiness, or are you clinging to expression?' If he says: 'I am clinging to expression,' he should be told: 'Then you are a Buddha. Why? Because you have the expression of the Dharma.' If he says: 'I am clinging to emptiness,' he should be asked: 'Please tell me, what kind of emptiness are you clinging to? Why? Because what cannot be expressed is called emptiness. If you cling to expression and think it is emptiness, or if you cling to the concepts of self, what belongs to self, sentient beings, or life span and think that is emptiness, then it is not true emptiness.' Then ask him: 'What do you think, do you like all dharmas to be empty?' If he answers: 'I do not like all dharmas to be empty,' the wise one will say: 'You have long forgotten the identity of a Śramaṇa (Buddhist monk) and a son of the Śākyas. Why? Because the Buddha said that everything is empty and without self, not that there are concepts of self, sentient beings, life span, or a person.' If he says: 'All dharmas are empty, and I like emptiness,' he should be told: 'Your mind still likes the emptiness of all dharmas, how much more so the Tathāgata (Thus Gone One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One)?' Furthermore, 'Venerable one! Is the eye the Tathāgata? Are the ear, nose, tongue, body, and mind the Tathāgata?' If he says: 'The eye is the Tathāgata, and the ear, nose, tongue, body, and mind are the Tathāgata,' he should be told: 'Then you are also a Tathāgata now.' If he says: 'The eye is not the Tathāgata, and the ear, nose, tongue, body, and mind are also not the Tathāgata,' he should be told: 'Good sir! You say that the expression of the eye is not the Tathāgata, and even the expression of the mind is not the Tathāgata; then, what is not expression is the Tathāgata, have I not understood this here?' If he says: 'The eye is not the Tathāgata, but it is not apart from the eye that there is a Tathāgata, and even the mind is not the Tathāgata, but it is not apart from the mind that there is a Tathāgata,' he should be told: 'The Tathāgata spoke of the existence of the twelve āyatanas (sense bases), namely the eye base (cakṣur-āyatana), the form base (rūpa-āyatana), and even the mind base (mana-āyatana), and the dharma base (dharma-āyatana), these are sentient beings and the names of sentient beings. Good sir! Is the eye the Tathāgata or not the Tathāgata? And even is the dharma the Tathāgata or not the Tathāgata?' If he answers: 'The eye is the Tathāgata, and even the dharma is the Tathāgata,' he should be told: 'According to what you say,'

一切眾生及山林大地應是如來。』彼若答言：『眼非如來乃至意非如來。』復應告曰：『如仁者言，如來即法及以非法。』彼若說言：『色非如來乃至法非如來。』應告彼言：『若如是者，豈以非法為如來乎？』彼若說言：『即以非法以為如來。』應告之曰：『若如是者，所有眾生，不孝父母、不敬沙門婆羅門及諸尊宿，殺害生命，犯不與取，行欲邪行，虛誑離間，粗惡雜穢，貪瞋邪見，應是如來。』彼若說言：『非非法而是如來。』應告之曰：『非法非非法應是如來。若非法非非法是如來者，則無表示。仁者！無可表示是如來耶！』迦葉！應當如是折伏愚人。我不見有世間人天能與如是如法說者而共對論，唯除瞋恚愚癡之人不堪忍者，雖為開示不生信心，毀呰空法棄捨而去。

「迦葉！汝等應當受持是經。于未來世有諸比丘持是經者，當得三名而為表示。何等為三？謂說斷滅、無物無蘊及無恭敬。當爾之時，如是經典為他誹謗。汝觀爾時，不恭敬佛、不恭敬法，但依表示名字語言虛荷僧名而無實德。雖稱佛號，於他開示而不能解，云何可得瞻奉如來？雖說佛法，而不能知如來意趣，云何得名為善說法？四雙八輩是佛弟子、聲聞之僧，但知其名，于彼功德不知其義，不能領受依名實德，為于衣服飲食臥具病藥緣

【現代漢語翻譯】現代漢語譯本『一切眾生以及山林大地都應該是如來（Tathagata，佛的稱號）。』如果他們回答說：『眼不是如來，乃至意不是如來。』你應該再次告訴他們：『按照你們所說，如來既是法（Dharma，宇宙的真理或法則）也是非法（Adharma，與法相反的事物）。』如果他們說：『色（Rupa，物質的形態）不是如來，乃至法不是如來。』你應該告訴他們：『如果這樣，難道非法是如來嗎？』如果他們說：『就是以非法作為如來。』你應該告訴他們：『如果這樣，那麼所有不孝順父母、不尊敬沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司階層）以及其他長輩、殺害生命、偷盜、邪淫、說謊、挑撥離間、粗暴惡語、雜亂無章的言語、貪婪、嗔恨、邪見的人，都應該是如來。』如果他們說：『不是非法而是如來。』你應該告訴他們：『非法也不是非非法，這才是如來。如果非法也不是非非法是如來，那就無法表示了。仁者！無法表示的就是如來嗎？』迦葉（Kasyapa，佛陀的弟子）！應該這樣折服愚人。我沒有看到世間的人或天人能夠像這樣如法地辯論，只有那些嗔恚愚癡、不能忍受的人，即使為他們開示，也不會產生信心，反而會誹謗空性之法，然後捨棄離去。『迦葉！你們應當受持這部經典。在未來世，如果有比丘（Bhikkhu，佛教僧侶）受持這部經典，他們會被貼上三種標籤。哪三種呢？就是說斷滅（Uccheda，認為生命死後一切皆無）、無物無蘊（認為沒有構成個體的要素）以及不恭敬。當那時，這部經典會被他人誹謗。你們看那時，人們不恭敬佛、不恭敬法，只是依附於名相和語言，虛假地頂著僧人的名號，卻沒有實際的德行。雖然口稱佛號，卻不能理解佛陀的教誨，又怎麼能瞻仰如來呢？雖然說佛法，卻不能理解如來的意趣，又怎麼能被稱為善於說法呢？四雙八輩（佛教中不同層次的修行者）是佛的弟子、聲聞（Sravaka，聽聞佛法而修行的人）之僧，他們只知道這些名號，卻不知道其中的功德，不能領受名號所代表的實際德行，只是爲了衣服、飲食、臥具、醫藥等生活所需而修行。

【English Translation】 English version 'All sentient beings and mountains and forests and lands should be Tathagata (the thus-gone one, an epithet of the Buddha).' If they answer, 'The eye is not the Tathagata, and so on, up to the mind is not the Tathagata,' you should again tell them, 'According to what you say, the Tathagata is both Dharma (the universal truth or law) and Adharma (that which is contrary to Dharma).' If they say, 'Form (Rupa, material form) is not the Tathagata, and so on, up to Dharma is not the Tathagata,' you should tell them, 'If that is so, is Adharma the Tathagata?' If they say, 'It is with Adharma that one is the Tathagata,' you should tell them, 'If that is so, then all beings who are not filial to their parents, do not respect Sramanas (ascetics) and Brahmanas (priests), and other elders, who kill living beings, steal, engage in sexual misconduct, lie, sow discord, speak harshly, speak confusedly, are greedy, hateful, and have wrong views, should be Tathagatas.' If they say, 'It is not Adharma but the Tathagata,' you should tell them, 'Neither Adharma nor non-Adharma is the Tathagata. If neither Adharma nor non-Adharma is the Tathagata, then there is no way to express it. Venerable one! Is that which cannot be expressed the Tathagata?' Kasyapa (one of the Buddha's disciples)! You should subdue foolish people in this way. I have not seen anyone in the world, human or divine, who can debate in such a way according to the Dharma, except for those who are angry and foolish, and cannot endure, even if it is explained to them, they will not generate faith, but will slander the Dharma of emptiness, and then abandon it and leave. 'Kasyapa! You should uphold this sutra. In the future, if there are Bhikkhus (Buddhist monks) who uphold this sutra, they will be labeled with three names. What are the three? They are: saying annihilation (Uccheda, the view that after death everything ceases to exist), no things and no aggregates (the view that there are no elements that constitute an individual), and no reverence. At that time, this sutra will be slandered by others. You see at that time, people do not respect the Buddha, do not respect the Dharma, but only rely on names and language, falsely bearing the name of a monk, but without actual virtue. Although they utter the name of the Buddha, they cannot understand the Buddha's teachings, how can they venerate the Tathagata? Although they speak the Dharma, they cannot understand the Tathagata's intention, how can they be called good speakers of the Dharma? The four pairs and eight types (different levels of practitioners in Buddhism) are the Buddha's disciples, the Sangha (community of monks) of Sravakas (those who hear the Dharma and practice), they only know these names, but do not know their merits, cannot receive the actual virtues represented by the names, and only practice for the sake of clothing, food, bedding, medicine, and other necessities of life.'

故譭謗於法。菩薩于中應勤精進，於是等經深生希有樂欲之心，受持讀誦。何以故？是人來世為護法城。

「迦葉！我念過去九十一劫空無法時，如是等經不復流佈。又念過去超于千劫有佛出世，號休息熱惱，住世八萬四千劫，成熟菩薩利益世間。又念過去，復有如來號無邊力，住世二十億劫。於二十億劫行菩薩道，然後證阿耨多羅三藐三菩提。迦葉！汝觀于佛，修習幾何難作之行攝諸眾生？

「複次迦葉！劫濁盡世，我等不應輕賤己身。何以故？于劫濁中，乃至一人能於我所信解此法，甚為希有。一切眾生不持刀杖追逐我等，亦為希有。何以故？此法即是善丈夫法，謂于諸行為無行想，難了知故。若有我見、眾生見、命見、數取趣見、有見，若依諸蘊起于戒見，若多聞見、佛見、法見、涅槃見，若有起于涅槃見者，如來悉知見為邪見。何以故？佛于涅槃而無分別亦無所得。若於涅槃起于分別及有所得，如來盡說名為邪見。若邪見者則名無智，若無智者名為損害，若損害者名曰愚夫，名愚夫者于大菩提則無樂欲，乃至遠離生天勝道。迦葉！于未來世當有比丘，年紀二十三十四十乃至百歲，為老所侵莊嚴衣服，雖剃鬚發毀壞威儀，老病衰朽無有威光，趣向邪法。臨命終時，由罪意樂之所障蔽，熟思已犯懈怠

【現代漢語翻譯】現代漢語譯本因此誹謗佛法。菩薩應當在其中勤奮精進，對於這些經典，要深深地生起稀有難得的歡喜和渴望之心，受持讀誦。為什麼呢？因為這樣的人在未來世會成為護法的堡壘。

『迦葉（佛陀弟子名）！我回憶過去九十一劫，那時空無佛法，像這樣的經典不再流傳。我又回憶過去，超過一千劫時，有佛出世，號為休息熱惱（佛名），住世八萬四千劫，成熟菩薩，利益世間。我又回憶過去，還有如來號為無邊力（佛名），住世二十億劫。在二十億劫中修行菩薩道，然後證得阿耨多羅三藐三菩提（無上正等正覺）。迦葉！你看看佛陀，爲了攝受眾生，修行了多少難以做到的行為？』

『再者，迦葉！在劫濁（末法時期）衰敗的世間，我們不應該輕視自己。為什麼呢？在劫濁之中，乃至有一個人能夠對我所說的法產生信解，都是非常稀有的。一切眾生不拿著刀杖追逐我們，也是非常稀有的。為什麼呢？因為這個法是善丈夫的法，是指對於一切行為都視為無行，難以了知。如果有人執著於我見（認為有真實的我）、眾生見（認為有真實的眾生）、命見（認為有真實的生命）、數取趣見（認為有輪迴的主體）、有見（認為有真實的存在），如果依據五蘊（色、受、想、行、識）而產生戒見（執著于戒律）、多聞見（執著于多聞）、佛見（執著于佛）、法見（執著於法）、涅槃見（執著于涅槃），如果有人生起涅槃見，如來都知道這是邪見。為什麼呢？因為佛陀對於涅槃沒有分別，也沒有所得。如果對於涅槃產生分別和有所得，如來都說這是邪見。如果持有邪見，就稱為無智；如果無智，就稱為損害；如果損害，就稱為愚夫；稱為愚夫的人，對於大菩提（無上智慧）就沒有歡喜和渴望，乃至遠離了生天的殊勝之道。迦葉！在未來世，將會有比丘，年紀二十、三十、四十乃至一百歲，被衰老侵蝕，穿著華麗的衣服，雖然剃了鬚髮，卻破壞了威儀，老病衰弱，沒有威光，趨向邪法。臨命終時，由於罪惡的意樂所矇蔽，深思自己所犯的懈怠。』

【English Translation】 English version Therefore, they slander the Dharma. Bodhisattvas should diligently strive in this, and for these sutras, they should deeply generate a rare and joyful desire, receiving, upholding, and reciting them. Why? Because such people will become fortresses of Dharma protection in future lives.

'Kashyapa (name of a Buddha's disciple)! I recall in the past, ninety-one kalpas ago, when there was no Dharma, such sutras were no longer circulated. I also recall in the past, more than a thousand kalpas ago, a Buddha appeared named Rest from Agitation (Buddha's name), who lived for eighty-four thousand kalpas, maturing Bodhisattvas and benefiting the world. I also recall in the past, there was another Tathagata named Boundless Power (Buddha's name), who lived for twenty billion kalpas. He practiced the Bodhisattva path for twenty billion kalpas, and then attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). Kashyapa! Look at the Buddha, how many difficult practices did he undertake to gather all beings?'

'Furthermore, Kashyapa! In the degenerate world of the kalpa of turbidity, we should not belittle ourselves. Why? In the kalpa of turbidity, even if one person can understand and believe in the Dharma I have spoken, it is extremely rare. It is also rare that all beings do not pursue us with swords and staffs. Why? Because this Dharma is the Dharma of a good man, which means to view all actions as non-actions, which is difficult to understand. If someone clings to a self-view (believing in a real self), a sentient being view (believing in real sentient beings), a life view (believing in a real life), a personality view (believing in a subject of rebirth), an existence view (believing in real existence), if based on the five aggregates (form, feeling, perception, mental formations, consciousness) they generate a view of precepts (clinging to rules), a view of much learning (clinging to much learning), a view of the Buddha (clinging to the Buddha), a view of the Dharma (clinging to the Dharma), a view of Nirvana (clinging to Nirvana), if someone generates a view of Nirvana, the Tathagata knows that it is a wrong view. Why? Because the Buddha has no discrimination about Nirvana, nor does he attain anything. If one discriminates about Nirvana and attains something, the Tathagata says that it is a wrong view. If one holds a wrong view, it is called ignorance; if one is ignorant, it is called harm; if one is harmed, it is called a fool; a person called a fool has no joy or desire for great Bodhi (supreme wisdom), and even distances themselves from the superior path of being born in heaven. Kashyapa! In the future, there will be monks, twenty, thirty, forty, or even a hundred years old, who are eroded by old age, wearing ornate clothes, although they have shaved their heads and beards, they have destroyed their dignity, are weakened by old age and sickness, have no radiance, and turn towards wrong teachings. At the time of their death, they are obscured by the intention of their sins, deeply contemplating the laziness they have committed.'

不修，而於三處示現證得。何等為三？或矯現威儀，或復詐現修持凈行，或舉手自稱言我無與等。以此三處示現有證，斯人咸墮增上慢中，臨命終時心生追悔，既命終已生地獄中。是故迦葉！我今分明宣告汝等，我為汝等真善知識，樂欲利益哀愍汝輩，不令於後受大熱惱，如慕理迦(唐言尾宿)、畔地迦(唐言路生)、波利婆羅理迦(唐言女梵志)受諸苦毒。迦葉！我終不聽執著我見、眾生見、壽者見、補特伽羅見者於我法中而得出家。我若不許，強出家者，皆為是賊。食重信施，亦不成就真比丘戒。迦葉！寧當絕食至於六日，不於我法得出家已食重信施，起於我見、眾生壽者數取趣見乃至涅槃見。是故菩薩應發精勤，不應執著我眾生壽數取趣見、有見涅槃見，為斷一切見故應當說法。迦葉！如是等經，我今付囑諸菩薩等。何以故？彼等意樂同於我故。若彼意樂同於我者是我伴侶，我伴侶者則便堪能受我付囑。」

爾時世尊而說頌曰：

「眾苦所逼迫，　　都無能救護，　唯除世導師，　　無有戲論者。　諸苦惱眾生，　　修下劣邪道，　漸增諸欲貪，　　由斯墮惡趣。　無導無救護，　　住之險曠遠，　趣向邪道中，　　終無安隱處。　譬如人持財，　　求利行遠道，　于中群賊起，　　劫

{ "translations": [ "現代漢語譯本", "不修行，卻在三個方面顯示自己已經證悟。哪三個方面呢？一是假裝威儀，二是偽裝修行清凈的行為，三是舉手自稱說自己無人能比。這些人通過這三個方面顯示自己已經證悟，都會陷入增上慢（未證得卻自以為證得）之中，臨終時心生後悔，死後墮入地獄。所以，迦葉！我現在清楚地告訴你們，我是你們真正的善知識，樂於利益你們，憐憫你們，不讓你們將來遭受巨大的痛苦，就像慕理迦（唐言尾宿）、畔地迦（唐言路生）、波利婆羅理迦（唐言女梵志）那樣遭受各種痛苦。迦葉！我絕不允許執著於我見、眾生見、壽者見、補特伽羅見（人我見）的人在我的法中出家。如果我不允許，卻強行出家的人，都是賊。他們食用信徒的供養，也不能成就真正的比丘戒。迦葉！寧可絕食六天，也不要在我的法中出家后食用信徒的供養，卻生起我見、眾生見、壽者見、數取趣見（輪迴主體見）乃至涅槃見。因此，菩薩應當精進努力，不應執著於我見、眾生見、壽者見、數取趣見、有見、涅槃見，爲了斷除一切見解，應當說法。迦葉！像這樣的經典，我現在囑託給各位菩薩。為什麼呢？因為他們的意願和我的相同。如果他們的意願和我的相同，就是我的同伴，我的同伴就能接受我的囑託。」， "那時，世尊說了偈頌：", "『被眾苦所逼迫，\t都沒有人能救護，\n唯有世間的導師，\t沒有戲論的人。\n那些受苦惱的眾生，\t修行低劣的邪道，\n逐漸增長各種慾望貪婪，\t因此墮入惡道。\n沒有引導，沒有救護，\t住在危險而空曠的地方，\n走向邪道之中，\t終究沒有安穩之處。\n譬如有人拿著財物，\t爲了求利走遠路，\n途中遇到一群強盜，\t搶劫" ], "english_translations": [ "English version", "Without practicing, they manifest as if they have attained enlightenment in three ways. What are these three ways? One is to feign dignified conduct, the second is to pretend to practice pure conduct, and the third is to raise their hand and proclaim that they are unmatched. Those who manifest their attainment through these three ways all fall into arrogance (thinking they have attained what they have not). At the time of death, they will feel remorse, and after death, they will fall into hell. Therefore, Kashyapa! I now clearly declare to you that I am your true good teacher, happy to benefit you, and compassionate towards you, so that you will not suffer great pain in the future, like Murika (meaning 'tail star'), Pandika (meaning 'road born'), and Parivrajika (meaning 'female Brahmin') who suffered all kinds of torments. Kashyapa! I will never allow those who cling to the view of self, the view of sentient beings, the view of a life span, and the view of a person (the view of a self) to leave home in my Dharma. If I do not allow it, and they forcibly leave home, they are all thieves. They consume the offerings of the faithful and cannot achieve the true Bhikkhu precepts. Kashyapa! It is better to fast for six days than to leave home in my Dharma and consume the offerings of the faithful, while giving rise to the view of self, the view of sentient beings, the view of a life span, the view of a 'pudgala' (the view of a being that transmigrates), and even the view of Nirvana. Therefore, Bodhisattvas should strive diligently and not cling to the view of self, the view of sentient beings, the view of a life span, the view of a 'pudgala', the view of existence, and the view of Nirvana. To cut off all views, they should teach the Dharma. Kashyapa! I now entrust these sutras to all Bodhisattvas. Why? Because their intentions are the same as mine. If their intentions are the same as mine, they are my companions, and my companions are capable of receiving my entrustment.", "At that time, the World Honored One spoke in verses:", "'Oppressed by all kinds of suffering,\tthere is no one to save them,\nExcept for the world's guide,\tthere is no one who engages in idle talk.\nThose suffering beings,\twho practice inferior and wrong paths,\nGradually increase their various desires and greed,\tand thus fall into evil realms.\nWithout guidance, without protection,\tliving in dangerous and vast places,\nHeading towards wrong paths,\tthere is ultimately no place of peace.\nIt is like a person carrying wealth,\tseeking profit and traveling far,\nOn the way, a group of robbers arise,\trobbing" ] }

盡諸貲財。　失財已空歸，　　為利增熱惱，　所貸他人財，　　被債倍生苦。　斯等亦如是，　　為法故出家，　本所持法財，　　白業皆銷滅。　唯凈剃鬚發，　　愚墮諸見中，　執著我眾生，　　補特伽羅想。　說空法比丘，　　不著數取趣，　於此起謗心，　　速墮于地獄。　以瞋恚因緣，　　遞互相誹謗，　自犯畏人知，　　妄宣他過失。　身惡及口惡，　　意業多諛諂，　顛倒隨見流，　　斯人生惡趣。　造諸惡業已，　　速疾往三塗，　眾苦所燒然，　　無能救護者。　未來有比丘，　　卒暴多瞋恚，　逼惱諸出家，　　趣向菩提者。　此諸可畏眾，　　誹謗如是經，　不復能信受，　　釋師子之教。　互起瞋恚心，　　遞共相苦切，　更相揚過失，　　惡名遍十方。　虛加惡唱他，　　於己便生恥，　柔和者劣弱，　　邪友勢力增。　是知正法衰，　　惡人多勢力，　我之所愛子，　　謂諸善比丘。　應趣向余方，　　往求安隱處，　從惡得解脫，　　於此起悲心。　宜於是經中，　　當自審思念，　佛有如是教，　　當樂住余方。　正法滅壞時，　　柔和者難得，　相隨俱往詣，　　如來稱歎所。　或有言此處，　　可離不可居

【現代漢語翻譯】現代漢語譯本耗盡所有資財。失去錢財后空手而歸，爲了利益反而增加煩惱，借用他人的錢財，被債務加倍困擾而痛苦。這些人也是如此，爲了佛法而出家，原本所持有的法財（指修行所得的功德），都消滅殆盡。只是剃除了鬚髮，愚昧地墮入各種錯誤的見解中，執著于『我』、『眾生』、『補特伽羅』（指人或個體）等概念。宣說空性的比丘，不執著于『數取趣』（指輪迴中的生命個體），如果對此產生誹謗之心，會迅速墮入地獄。因為嗔恨的緣故，互相誹謗，自己犯錯害怕別人知道，就妄加宣揚他人的過失。身行惡事，口出惡言，意念多虛偽諂媚，顛倒地隨順錯誤的見解，這樣的人會墮入惡道。造作各種惡業之後，會迅速前往三惡道，被眾多的痛苦所煎熬，沒有誰能夠救護。未來會有一些比丘，性情暴躁，充滿嗔恨，逼迫惱害那些出家修行，追求菩提的人。這些可怕的群體，會誹謗這樣的經典，不再能夠信受，釋迦牟尼佛的教誨。互相產生嗔恨心，彼此互相折磨，互相宣揚過失，惡名傳遍十方。虛假地指責他人，自己反而感到羞恥，性情柔和的人反而顯得軟弱，邪惡的朋友勢力反而增強。由此可知正法衰敗，惡人勢力強大，我所喜愛的弟子，指的是那些善良的比丘。應該前往其他地方，去尋求安穩之處，從邪惡中解脫出來，對此產生悲憫之心。應該在這部經典中，自己審慎地思考，佛陀有這樣的教誨，應當樂於居住在其他地方。正法衰敗的時候，柔和的人難以尋覓，應當跟隨那些，前往如來所稱讚的地方。或許有人會說，這裡可以離開，不適合居住。

【English Translation】 English version Exhausting all their wealth. Having lost their wealth, they return empty-handed, and for the sake of gain, their vexations increase. Having borrowed wealth from others, they suffer doubly from the burden of debt. These people are also like this; having left home for the sake of the Dharma, The Dharma wealth (merit from practice) they originally possessed is all destroyed. They merely shave their heads and beards, foolishly falling into various wrong views, Clinging to concepts of 『self,』『sentient beings,』 and 『pudgala』 (person or individual). A Bhikshu who speaks of emptiness, not clinging to 『samsaric beings』 (beings in the cycle of rebirth), If they harbor slanderous thoughts about this, they will quickly fall into hell. Because of anger, they slander each other, Fearing that others will know their own faults, they falsely proclaim the faults of others. Their actions are evil, their speech is evil, and their intentions are full of flattery and deceit, Perversely following wrong views, such people will fall into evil realms. Having committed various evil deeds, they will quickly go to the three evil paths, Tormented by numerous sufferings, there will be no one to protect them. In the future, there will be some Bhikshus who are rash and full of anger, Oppressing and harassing those who have left home to practice and seek Bodhi. These frightening groups will slander such scriptures, No longer able to believe and accept the teachings of Shakyamuni Buddha. They will harbor anger towards each other, tormenting one another, Proclaiming each other's faults, their evil names will spread in all directions. Falsely accusing others, they will feel shame themselves, Those who are gentle will appear weak, and the power of evil friends will increase. From this, it is known that the true Dharma is declining, and evil people are gaining power, My beloved disciples, I am referring to those virtuous Bhikshus. They should go to other places, seeking a place of peace and security, To be liberated from evil, and to have compassion for this situation. They should carefully contemplate this scripture, The Buddha has such teachings, they should be happy to live in other places. When the true Dharma is declining, gentle people are hard to find, They should follow those who go to the places praised by the Tathagata. Perhaps some will say, this place can be left, it is not suitable to live in.

，　當詣大仙人，　　得大菩提地。　復有稱仁者，　　汝實善為言，　繞塔以求真，　　是名世尊教。　寧當至於彼，　　悅意菩提地，　不可恒此居，　　沒于瞋迫所。　比丘當詣彼，　　為我故應行，　見佛所遊方，　　昔曾安止處。　經行宴坐地，　　若石及空閑，　集已共咨嗟，　　為之數啼泣。　言是彼大仙，　　經行受用處，　昔日曾游止，　　轉無上法輪。　有為悉無常，　　我等今不見，　人及非人等，　　天龍皆會集，　善化令歡喜，　　何乃見空虛？　時往道場中，　　最勝菩提地，　同來集會已，　　當如理思惟。　世尊於是處，　　成無上佛果，　驚怖惡魔軍，　　猶如野干眾。　是為道場地，　　大覺所端居，　過去及未來，　　一切諸佛座，　安處大雄尊，　　億天所敬禮。　七日加趺坐，　　諦視菩提樹，　瞻觀供養畢，　　次往鹿林中，　言此轉法輪，　　聲聞于梵世。　彼諸比丘等，　　當爲數悲啼，　為欲調五人，　　導師來至此。　五人初見佛，　　各起憂惱心，　立制自相要，　　我等勿為起。　時大悲世尊，　　哀愍群生類，　為五比丘說，　　甘露果時成。　禮轉法輪方，　　心悲數啼泣，　次

【現代漢語翻譯】現代漢語譯本應當前往大仙人（指佛陀），在那裡獲得偉大的菩提之地（指成佛的境界）。又有人稱讚說：『仁者，您說得真好，繞塔以求真理，這正是世尊（指佛陀）的教導。』寧可前往那令人喜悅的菩提之地，不可總是待在這裡，被嗔恨所困擾。比丘們應當前往那裡，爲了我（指佛陀）的緣故應當去，去看看佛陀曾經遊歷的地方，過去曾經安住的地方。在佛陀經行、宴坐的地方，無論是石頭上還是空閑處，大家聚集在一起，共同感嘆，為此數次哭泣。說：『這裡是大仙人（指佛陀）經行、受用的地方，過去曾經遊歷安住，在這裡轉動無上的法輪（指佛陀的教法）。』一切有為法都是無常的，我們現在看不見他了，人和非人等，天龍等都曾聚集在這裡，佛陀善巧地教化他們，令他們歡喜，為何現在卻只見到空虛？那時，前往道場中，最殊勝的菩提之地，大家一同來到這裡，應當如理思惟。世尊（指佛陀）在這裡成就無上的佛果，驚嚇了惡魔的軍隊，如同野狗一般。這裡是道場，是大覺者（指佛陀）端坐的地方，過去和未來，一切諸佛的座位，安處著大雄尊（指佛陀），受到億萬天人的敬禮。（佛陀）曾七日跏趺而坐，仔細觀看菩提樹，瞻仰供養完畢，然後前往鹿野苑。說：『這裡是轉法輪的地方，聲聞（指佛陀的弟子）遍佈梵世（指天界）。』那些比丘們，應當為此數次悲啼，爲了調伏五個人，導師（指佛陀）來到這裡。五個人初次見到佛陀，各自升起憂惱之心，立下約定，我們不要為他起身。當時，大悲世尊（指佛陀），哀憫眾生，為五比丘宣說，甘露果實成熟的時刻。禮拜轉法輪的地方，心中悲傷數次哭泣，然後...

【English Translation】 English version One should go to the great sage (referring to the Buddha), to attain the great Bodhi ground (referring to the state of Buddhahood). And some praise, saying: 'O virtuous one, you speak well indeed, circling the stupa to seek the truth, this is what the World Honored One (referring to the Buddha) taught.' It is better to go to that delightful Bodhi ground, rather than always staying here, being overwhelmed by anger. The monks should go there, for my (referring to the Buddha) sake they should go, to see the places where the Buddha once traveled, where he once resided. At the places where the Buddha walked and sat, whether on stones or in open spaces, they gather together, lamenting and weeping many times. They say: 'This is where the great sage (referring to the Buddha) walked and used, where he once traveled and resided, where he turned the unsurpassed Dharma wheel (referring to the Buddha's teachings).' All conditioned things are impermanent, we cannot see him now, people and non-people, gods and dragons all gathered here, the Buddha skillfully taught them, making them happy, why do we now only see emptiness? Then, go to the Bodhimanda, the most excellent Bodhi ground, everyone comes together, and should contemplate accordingly. The World Honored One (referring to the Buddha) attained the unsurpassed Buddhahood here, frightening the army of demons, like a pack of jackals. This is the Bodhimanda, where the Great Awakened One (referring to the Buddha) sat, the seat of all Buddhas in the past and future, where the Great Hero (referring to the Buddha) resides, revered by billions of gods. (The Buddha) sat in full lotus position for seven days, carefully observing the Bodhi tree, after paying homage and making offerings, then went to the Deer Park. Saying: 'This is the place where the Dharma wheel was turned, the Sravakas (referring to the Buddha's disciples) spread throughout the Brahma world (referring to the heavens).' Those monks should weep many times for this, for the sake of taming five people, the guide (referring to the Buddha) came here. When the five people first saw the Buddha, each of them felt worried, and made an agreement, we will not rise for him. At that time, the compassionate World Honored One (referring to the Buddha), had compassion for all beings, and spoke to the five monks, the time for the nectar fruit to ripen. Paying homage to the place where the Dharma wheel was turned, with sorrow in their hearts, weeping many times, and then...

往涅槃處，　　感佛最後身。　於此雙林下，　　利益群生類，　碎身份支節，　　于茲般涅槃。　嗚呼大聖尊，　　釋迦大寂滅，　今但聞其名，　　惜哉我不見。　大師復於此，　　最後度善賢，　能以智先知，　　此為最後度。　或修時壽盡，　　或發趣命終，　或修己身亡，　　彼皆生善趣。　從於彼時後，　　深廣法沉淪，　持戒毀禁人，　　皆當得供養。　受他重信施，　　速墮惡趣中，　汝觀諸比丘，　　有如是差別。　智者修雖后，　　速受人天身。　是等照世燈，　　憐愍世間者，　大智諸菩薩，　　慈心利眾生，　常作勤修事，　　勇躍心歡喜，　當成大覺尊，　　亦逢事彌勒，　供養彼如來，　　眾中蒙授記，　隨心所憶念，　　為彼大威神。　我說誠實言，　　安慰如是輩，　彼雖不見佛，　　而與見佛同。　我昔求菩提，　　禮敬于諸佛，　若諸女人等，　　趣無上菩提，　我及無量佛，　　皆當安慰彼，　速成男子身，　　得見於彌勒，　供養彼如來，　　所求悉如意。　應學諸智者，　　凈信而出家，　堅固樂欲心，　　多聞學持戒，　于彌勒佛前，　　得受其記莂。　是故聞勝利，　　起信修善賢，　安住堅固心

【現代漢語翻譯】現代漢語譯本前往涅槃之處，感悟佛陀最後的化身。在這娑羅雙樹之下，利益著眾生。佛陀碎裂身軀，分散肢體，在此進入般涅槃（parinirvana，指佛陀的最終寂滅）。嗚呼，偉大的聖尊，釋迦牟尼（Sakyamuni）佛陀大寂滅。如今只能聽到他的名號，可惜我未能親見。大師（指佛陀）又在此地，最後度化了善賢之人。能以智慧預先知曉，這是最後的度化。或者修行時壽命耗盡，或者發願趣向命終，或者修行自身而亡，他們都將往生善趣。從那時以後，深廣的佛法將沉淪。持戒之人被譭謗，破戒之人反而得到供養。接受他人厚重的信施，將迅速墮入惡趣之中。你們看這些比丘（bhikkhu，佛教出家男眾），有如此的差別。有智慧的人即使修行較晚，也能迅速獲得人天之身。這些如同照亮世間的明燈，憐憫世間眾生的人。大智慧的菩薩（bodhisattva，指發願成佛的修行者），以慈悲心利益眾生。常常勤奮修行，勇猛精進，內心歡喜。將成就偉大的覺悟者，也將遇到彌勒（Maitreya）佛。供養那位如來（tathagata，指佛陀的稱號），在眾中蒙受授記。隨心所憶念，成為他們的大威神力。我說的是真實的話語，以此安慰這些人。他們雖然沒有見到佛陀，但與見到佛陀一樣。我過去求菩提（bodhi，指覺悟），禮敬諸佛。如果諸位女性等，趣向無上菩提。我和無量諸佛，都將安慰她們。使她們迅速轉為男子之身，得見彌勒佛。供養那位如來，所求都能如意。應當學習有智慧的人，以清凈的信心出家。堅定樂於修行的心，多聞佛法，學習持戒。在彌勒佛前，得到他的授記。因此聽聞這些殊勝的利益，生起信心，修習善行。安住于堅固的心。

【English Translation】 English version Going towards Nirvana, feeling the Buddha's final form. Underneath these twin Sala trees, benefiting all sentient beings. The Buddha shatters his body, dispersing his limbs, and here enters parinirvana (the final passing away of a Buddha). Alas, the great Holy One, Sakyamuni Buddha, enters great extinction. Now, we can only hear his name, it is a pity that I did not see him. The master (referring to the Buddha) again here, finally saves the virtuous and wise. Able to know in advance with wisdom, this is the final salvation. Either their lifespan ends during practice, or they pass away while aspiring, or they die while cultivating themselves, they will all be reborn in good realms. From that time onwards, the profound and vast Dharma will decline. Those who uphold the precepts will be slandered, while those who break them will receive offerings. Accepting heavy offerings from others, they will quickly fall into evil realms. You see these bhikkhus (Buddhist monks), there are such differences. The wise, even if they practice later, will quickly receive human and heavenly bodies. These are like lamps illuminating the world, those who pity the world. The bodhisattvas (those who aspire to Buddhahood) of great wisdom, with compassionate hearts, benefit sentient beings. They always practice diligently, with courageous effort, and joyful hearts. They will achieve great enlightenment, and will also meet Maitreya Buddha. Making offerings to that Tathagata (a title of the Buddha), they will receive predictions among the assembly. According to their thoughts and memories, they will become great divine powers. I speak truthful words, to comfort these people. Although they have not seen the Buddha, it is the same as seeing the Buddha. In the past, I sought Bodhi (enlightenment), and paid homage to all the Buddhas. If all women, etc., aspire to supreme Bodhi. I and countless Buddhas, will all comfort them. Enabling them to quickly transform into male bodies, and see Maitreya Buddha. Making offerings to that Tathagata, all their wishes will be fulfilled. They should learn from the wise, with pure faith, and leave home. Firmly establish the desire for practice, learn the Dharma extensively, and study the precepts. In front of Maitreya Buddha, they will receive his prediction. Therefore, hearing these supreme benefits, generate faith, and cultivate virtuous actions. Abide in a firm heart.

，　　攝諸眾生類。　誰于如是處，　　求而不得之？　有慧及精勤，　　菩提不難證。　修習慈悲念，　　舍離諂曲心，　常樂在空閑，　　是則菩提道。　若人於是法，　　空說不能行，　眾皆禮敬之，　　此為可畏賊。　若人為飲食，　　及諸利養事，　受持正法門，　　互共相傳說，　斯惡活命人，　　名為空過世。　於此舍人身，　　惡趣受眾苦，　或於佛法內，　　假名為比丘。　誹謗于契經，　　善說解脫禁，　言我具弘宣，　　所有木叉教，　雖為比丘像，　　終失人天身。　若誹謗人天，　　及毀一切智，　如是謗法人，　　得罪復過彼。　善防身語意，　　令不起諸惡，　能除此三行，　　必當得涅槃。

「複次迦葉！如來滅后，昔于佛所深種善根諸比丘等悉般涅槃，具勝意樂諸眾生類命終復盡。后五十歲正法滅時，當有比丘性懷貪著，猛利貪慾映蔽其心，樂離間語毒害於他，言詞粗獷慘勵顰蹙，住三法中。何等為三？所謂醫道、販易、親近女人。住此三法，退失四事。何等為四？謂退戒蘊、善趣、果證、如實見佛。由退此四，覆成四法，不生厭離熾盛增長。云何為四？所謂嫉妒增長熾盛、瞋恚噁心增長熾盛、耽著種族增長熾盛、貪著飲食積聚眾味

【現代漢語翻譯】現代漢語譯本攝受所有眾生種類。誰在這樣的地方，尋求卻不能得到呢？有智慧和精進的人，證得菩提並不困難。修習慈悲的意念，捨棄諂媚虛偽的心，常常喜歡在空閑的地方，這就是菩提之道。如果有人對於佛法，只是空談而不能實行，眾人雖然都禮敬他，但這卻是可怕的盜賊。如果有人爲了飲食，以及各種利益供養，受持正法之門，互相傳說是非，這種以惡為生的人，就叫做空度一生。在此捨棄人身，將在惡道中遭受各種痛苦，或者在佛法之中，假裝自己是比丘（佛教出家男眾）。誹謗佛經，以及善說的解脫戒律，說自己能夠弘揚，所有的木叉（戒律）教誨，雖然有比丘的形象，最終會失去人天之身。如果誹謗人天，以及譭謗一切智（佛的智慧），像這樣誹謗佛法的人，所得的罪過更加嚴重。好好守護身語意，使之不起任何惡行，能夠去除這三種惡行，必定能夠證得涅槃（佛教的最高境界）。

「再者，迦葉（佛陀弟子名）！如來（佛的稱號）滅度之後，過去在佛所深深種下善根的那些比丘等都將般涅槃（佛教的圓寂），具有殊勝意樂的眾生種類也會命終殆盡。在後五十年正法衰滅之時，將會有比丘心懷貪著，猛烈的貪慾矇蔽他們的心，喜歡說離間的話語毒害他人，言辭粗暴嚴厲，愁眉苦臉，住在三種法中。哪三種呢？就是所謂的醫道、販賣交易、親近女人。住在這種三種法中，會退失四種事情。哪四種呢？就是退失戒蘊（戒律的集合）、善趣（好的去處）、果證（修行證得的果位）、如實見佛（真實見到佛）。由於退失這四種，又會成就四種法，不生厭離反而更加熾盛增長。哪四種呢？就是所謂的嫉妒增長熾盛、嗔恚噁心增長熾盛、貪著種族增長熾盛、貪著飲食積聚各種美味。」

【English Translation】 English version They gather in all kinds of living beings. Who, in such a place, seeks and does not obtain? For those with wisdom and diligence, attaining Bodhi (enlightenment) is not difficult. Cultivate thoughts of loving-kindness and compassion, abandon deceitful and flattering hearts, Always delight in being in secluded places, this is the path to Bodhi. If someone, regarding the Dharma (Buddhist teachings), only speaks of it but does not practice it, Although the masses all pay homage to them, this is a fearsome thief. If someone, for the sake of food and drink, and various benefits and offerings, Upholds the gate of the true Dharma, and gossips about it among themselves, Such a person who lives by evil means, is called one who wastes their life. Having abandoned this human body, they will suffer various torments in evil realms, Or within the Buddha's Dharma, they falsely claim to be a Bhikkhu (Buddhist monk). They slander the Sutras (Buddhist scriptures), and the well-spoken precepts of liberation, Saying that they can propagate, all the teachings of the Moksha (precepts), Although they have the appearance of a Bhikkhu, they will ultimately lose their human and heavenly bodies. If they slander humans and gods, and defame the All-Knowing One (Buddha's wisdom), Such a person who slanders the Dharma, incurs even greater offenses. Well guard your body, speech, and mind, so that no evil arises, If you can eliminate these three evil actions, you will surely attain Nirvana (Buddhist ultimate state).

「Furthermore, Kashyapa (name of Buddha's disciple)! After the Tathagata (title of Buddha) passes away, those Bhikkhus who in the past deeply planted good roots at the Buddha's place will all attain Parinirvana (Buddhist passing away), and the kinds of sentient beings with superior aspirations will also come to the end of their lives. In the fifty years after the decline of the true Dharma, there will be Bhikkhus who harbor greed, their minds obscured by intense desires, who enjoy speaking divisive words to harm others, whose speech is harsh and severe, with frowning faces, and who dwell in three practices. What are the three? They are the so-called medical practices, trade and commerce, and being close to women. Dwelling in these three practices, they will lose four things. What are the four? They are the loss of the aggregate of precepts (collection of precepts), good rebirths, the attainment of fruition (the fruit of practice), and the true vision of the Buddha. Due to the loss of these four, they will also accomplish four things, not giving rise to aversion but rather increasing and intensifying. What are the four? They are the so-called increasing and intensifying of jealousy, the increasing and intensifying of anger and evil thoughts, the increasing and intensifying of attachment to lineage, and the attachment to food and the accumulation of various flavors.」

。愛樂衣服映蔽心故置之篋笥，專行此事以為常業，于沙門法空無所獲，亦不發生沙門證道。聞是等經當墮四處。何等為四？謂墮謗法，佛所不許而反說之，獨為女人宣說法要，譭謗如來別解脫戒。聞是等經轉加壞法，而墮生長惡業之中。迦葉！譬如惡狗以苦膽灌鼻。于意云何？彼狗倍生兇惡心不？」

迦葉白佛言：「世尊！如是如是。」

佛告迦葉：「彼等惡人猶如惡狗及毗舍遮，見有比丘住凈意樂持是法者、說是法者、住于真實少欲之者、嘆少欲者，於是人所不生歡喜而起厭背，心懷怯劣復生熱惱，以其瞋恚障蔽心故，作是念言：『我等住在非時非處，于非時中而為他人輕毀我等。』是故聞說如是等經，起于誹謗面加毀辱，瞋恚粗言此非佛教，此輩受用多欲因緣，非少欲者。迦葉！我種種名讚歎少欲及以喜足，名為易養亦名易滿，名凈除者、行頭陀者、極端嚴者。我亦讚歎住阿蘭若者、發精進者、遍凈命者。汝等不應多修貯聚箱篋等法。何以故？應當修習如是法故。汝等不應猶如銅鈸空有其聲，應順如來修行此法。又亦不應起重瞋恚，亦復不應攝取事物，應當住于無事無物。勿于處所生住著心，應無所住。不應自讚，亦不應畜牛驢等類，不應成就住懈怠處，應當發起殊勝精進，舍離不善攝受善法。迦

【現代漢語翻譯】現代漢語譯本：因為貪愛衣服遮蔽了內心，所以把衣服放在箱子里，專門做這件事作為日常的職業，對於沙門（出家修行的人）的佛法一無所獲，也不會因此而證得沙門的道果。聽聞這些經典將會墮入四種惡處。是哪四種呢？就是墮入誹謗佛法，佛陀不允許卻反而宣說，只為女人宣講佛法的要義，譭謗如來的別解脫戒（佛教戒律）。聽聞這些經典會更加破壞佛法，從而墮入增長惡業之中。迦葉（佛陀的弟子）！譬如惡狗被灌入苦膽到鼻子里。你認為怎麼樣？那隻狗不是會更加兇惡嗎？」迦葉對佛說：「世尊！是的，是的。」佛告訴迦葉：「那些惡人就像惡狗和毗舍遮（一種惡鬼），看到有比丘以清凈的心意樂住持這些佛法，宣說這些佛法，安住于真實少欲的人，讚歎少欲的人，對於這些人不生歡喜反而產生厭惡，內心怯懦又生起熱惱，因為他們的嗔恚遮蔽了內心，就產生這樣的想法：『我們住在不適當的時間和地點，在不適當的時候被他人輕視和譭謗。』因此，聽到宣說這些經典，就產生誹謗，當面加以侮辱，用嗔恚的粗暴語言說這不是佛教，這些人貪圖享樂，是多欲的人，不是少欲的人。迦葉！我用種種名號讚歎少欲和喜足，稱之為容易養活，也稱之為容易滿足，稱之為清凈的修行者、行頭陀行（苦行）的人、極端嚴謹的人。我也讚歎住在阿蘭若（寂靜處）的人、發精進心的人、清凈生活的人。你們不應該多修習貯藏箱子等法。為什麼呢？應當修習這樣的佛法。你們不應該像銅鈸一樣空有其聲，應當順從如來修行此法。也不應該生起強烈的嗔恚，也不應該攝取事物，應當安住于無事無物的狀態。不要對處所產生執著心，應當無所住。不應該自我讚揚，也不應該畜養牛驢等動物，不應該安於懈怠，應當發起殊勝的精進，舍離不善，攝受善法。迦

【English Translation】 English version: Because of the love of clothing, their minds are obscured, so they place the clothes in chests, making this their constant occupation. They gain nothing from the Dharma of the Shramanas (monastics), nor do they attain the path of the Shramanas. Hearing such sutras, they will fall into four evil places. What are the four? They are falling into slandering the Dharma, speaking what the Buddha does not permit, exclusively preaching the essence of the Dharma to women, and defaming the Pratimoksha (monastic precepts) of the Tathagata. Hearing such sutras, they further destroy the Dharma, thus falling into the growth of evil karma. Kashyapa (a disciple of the Buddha)! It is like a vicious dog having bitter bile poured into its nose. What do you think? Would that dog not become even more ferocious?」 Kashyapa said to the Buddha, 「World Honored One! It is so, it is so.」 The Buddha told Kashyapa, 「Those evil people are like vicious dogs and Pisachas (a type of demon). When they see a Bhikshu (monk) who dwells with pure intention, upholds these teachings, speaks these teachings, dwells in truthfulness and with few desires, and praises those with few desires, they do not rejoice in these people but instead feel aversion. Their hearts are timid and they become agitated. Because their anger obscures their minds, they think, 『We are dwelling at the wrong time and place, and at the wrong time we are being despised and slandered by others.』 Therefore, upon hearing such sutras being spoken, they give rise to slander, openly insult, and with angry and harsh words say that this is not the Buddha's teaching, that these people are indulging in desires, and are not those with few desires. Kashyapa! I have praised few desires and contentment with various names, calling it easy to nourish, also calling it easy to satisfy, calling it the pure practitioner, the one who practices Dhuta (ascetic practices), and the extremely disciplined one. I also praise those who dwell in Aranyas (secluded places), those who generate diligence, and those who live pure lives. You should not cultivate the practice of storing up chests and such things. Why? Because you should cultivate such Dharma. You should not be like a copper cymbal, empty with only sound, but should follow the Tathagata in practicing this Dharma. You should also not give rise to strong anger, nor should you accumulate possessions, but should dwell in a state of no affairs and no things. Do not develop attachment to places, but should dwell without attachment. You should not praise yourselves, nor should you keep cattle, donkeys, and such animals. You should not settle in a place of laziness, but should generate superior diligence, abandon unwholesome things, and embrace wholesome things. Ka

葉！我種種名讚歎寂靜住阿蘭若不處憒鬧，今於是中種種名說極凈除行。若有不住極凈除者、具大欲者、成罪惡者，即當誹謗諸有安住極凈除者。迦葉！譬如愚夫於四月中服蘇患渴，尋詣池所求水而飲。他人謂曰：『汝已服蘇，勿復飲水而致命終。』是時愚夫瞋蔽心故，毀呰罵詈不順他言，飲水而死。迦葉！如是如是，未來比丘貪著有見住不善行，有持法者作是教言：『此是應作；此不應作。』彼惡比丘瞋蔽心故，毀呰罵詈謗是經典。迦葉！今時尚有于如來所多興諍競，何況未來。汝且觀是賢護比丘，如來制戒令諸比丘受一坐食。瞋蔽心故，于夏三月不至我所。迦葉！今於我前尚有如是輕梵行者，況佛滅后，貪著飲食衣缽病藥，睡眠所覆瞋恚猛利，如是比丘聞是法已，尚不恭敬如來大師，豈能敬彼持法比丘？迦葉！名為不善亦名極惡，如是法寶即當隱沒。于中若有求大利益善男子善女人信我教者，后滓濁世極覆藏時善人難得，時聞如是等甚深法已，應為如理者說、不為不如理者，為信者說、非不信者。我今亦為如理者說、非不如理者，為信者說、非不信者。迦葉！譬如惡馬不受被甲，若同良馬為被甲者反生驚怖，何況更聞螺貝鼓聲，能堪受者無有是處。如是如是，破戒比丘無有時分堪能忍受善丈夫法，猶如惡馬反生驚

怖。迦葉！破戒比丘乃至聞說一言諸法無我，執我想故於中便生怖畏諍競，何況聞說被善甲耶？若被甲已，即能降伏百億魔軍，而令畢竟不生斗諍。諸善比丘被精進甲，不破根本頭陀功德，凈除根本，無貪恚癡根本、無嫉妒根本，離欲根本、獨處性根本、[宋-木+悎]寤根本，於一切時一切種中，不應發起恚貪之心，于種種物無所希求，如是被甲名無根本。若被如是種種甲已，應發無上菩提之心，於一切處不應執著況起我想，是故不應起於我想、眾生想、壽者想、數取趣想、女想男想、地水火風想、欲界色界無色界想、持戒想破戒想、空性想。取要言之，一切諸想皆不應起，以一切想無所得故。

「迦葉！貪若實有則應了知，近之令滅貪愛之心，非住一處無住可得，唯除妄語，是故如來名實語者。如來說之諸所有貪皆為非我，如是諸法是沙門法，諸沙門法皆無所得。若復有人著此想者，是人則爲著我想等如須彌山，退失聖教，諸沙門法少不可生，亦復不能住沙門法。如是廣大最勝之法，于彼愚夫癡所衰損，少不應說。何以故？若執少法則當攝受極怖畏處，大地獄中住之一劫。迦葉！汝觀俱迦利比丘(唐言惡時者)、提婆達多比丘(唐言天授)、騫荼達羅比丘(唐言鈌財)、迦盧底輸比丘(唐言器鬼宿)、母達

【現代漢語翻譯】現代漢語譯本：迦葉！破戒的比丘，即使聽到一句『諸法無我』的說法，也會因為執著于『我』的觀念而心生恐懼和爭執，更何況是聽到『披上善甲』的說法呢？如果披上了善甲，就能降伏百億魔軍，並使他們最終不再產生爭鬥。那些披上精進之甲的善良比丘，不會破壞根本的頭陀功德（苦行），清凈根本，沒有貪、嗔、癡的根本，沒有嫉妒的根本，遠離慾望的根本，獨處的根本，不睡眠的根本，在任何時候、任何情況下，都不應該生起嗔恨和貪婪之心，對任何事物都沒有希求。像這樣披甲，就叫做『無根本』。如果披上了這樣種種的甲，就應該發起無上的菩提之心，在任何地方都不應該執著，更何況是生起『我』的觀念。因此，不應該生起『我』的觀念、眾生的觀念、壽命的觀念、數取趣（補特伽羅，指輪迴的主體）的觀念、女人的觀念、男人的觀念、地水火風的觀念、欲界（慾望的世界）的觀念、無（空）的觀念、持戒的觀念、破戒的觀念、空性的觀念。總而言之，一切的觀念都不應該生起，因為一切的觀念都是不可得的。迦葉！如果貪慾是真實存在的，就應該知道，接近它會使貪愛之心滅除。它不是停留在一個地方，而是無所住的，除了妄語之外。因此，如來被稱為『實語者』。如來說的一切貪慾都不是『我』，像這樣的法是沙門（出家修行者）的法，一切沙門法都是不可得的。如果有人執著于這種觀念，這個人就如同執著于像須彌山一樣大的『我』的觀念，會退失聖教，沙門法少許都不能生起，也不能安住于沙門法。像這樣廣大、最殊勝的法，會被愚癡的人所損害，不應該對他們說。為什麼呢？如果執著于少許的法，就會被攝入極度恐懼的地方，在地獄中住一個劫。迦葉！你看看俱迦利比丘（意思是惡時者）、提婆達多比丘（意思是天授）、騫荼達羅比丘（意思是鈌財）、迦盧底輸比丘（意思是器鬼宿）、母達

【English Translation】 English version: 'Kashyapa! Even a monk who has broken the precepts, upon hearing the single phrase that 『all dharmas are without self,』 will, due to clinging to the idea of 『self,』 immediately become fearful and contentious, how much more so upon hearing about 『donning the armor of goodness』? If one has donned this armor, one can subdue a hundred billion demon armies and ensure that they ultimately do not engage in conflict. Those virtuous monks who have donned the armor of diligence do not destroy the fundamental ascetic practices (dhuta-guna), purify the root, have no root of greed, hatred, and delusion, no root of jealousy, are free from the root of desire, the root of solitude, and the root of wakefulness. At all times and in all circumstances, they should not give rise to anger or greed, and they should have no desire for any object. Such donning of armor is called 『without root.』 Having donned such various armors, one should generate the supreme mind of Bodhi, and in all places, one should not cling, much less give rise to the idea of 『self.』 Therefore, one should not give rise to the idea of 『self,』 the idea of beings, the idea of a life span, the idea of a person (pudgala, the subject of rebirth), the idea of a woman, the idea of a man, the idea of earth, water, fire, and wind, the idea of the desire realm, the idea of 『no』 (emptiness), the idea of keeping precepts, the idea of breaking precepts, and the idea of emptiness. In short, all ideas should not arise, because all ideas are unattainable. 'Kashyapa! If greed were truly existent, one should know that approaching it would extinguish the mind of craving. It does not reside in one place, but is without residence, except for falsehood. Therefore, the Tathagata is called 『the speaker of truth.』 All greed that the Tathagata speaks of is not 『self.』 Such dharmas are the dharmas of a shramana (a renunciate practitioner), and all shramana dharmas are unattainable. If someone clings to this idea, that person is clinging to the idea of 『self』 as large as Mount Sumeru, will regress from the holy teachings, and will not be able to generate even a little of the shramana dharmas, nor will they be able to abide in the shramana dharmas. Such vast and supreme dharmas are diminished by the foolish and ignorant, and should not be spoken to them. Why? If one clings to even a little dharma, one will be drawn into a place of extreme fear, and will dwell in hell for a kalpa. Kashyapa! Look at the monk Kukali (meaning 『one of bad times』), the monk Devadatta (meaning 『heaven-given』), the monk Khanda-dhara (meaning 『lacking wealth』), the monk Kaludayi (meaning 『vessel ghost abode』), and Muta'

羅多比丘(唐言海授)、阿濕繁比丘(唐言馬騰)、布那婆蘇比丘(唐言柳宿)、蘇氣怛羅比丘(唐言善星)，是我給侍親對我前，聞我說法、見我經行、見我端坐、見我神足游處虛空、見我降伏多千外道于大眾中摧彼邪法。如是等人尚於我所不生信樂，于步步間恒欲毀我，由是步步漸增其惡。複次，若說佛名信為實者，應持上器如須彌山，盛栴檀末而散其上。應作傘蓋猶如三千大千世界，持在空中而覆其上。何以故？為信佛故。何況信已舍欲出家，無所依倚修諸靜慮。迦葉！如是眾生於中忍可極為希有，能善護持佛所制戒，則能了知彼甘露法。如大眾中以其皮革及余臭穢共製人像，或造種種諸雜麵相，彩畫莊飾令極端嚴。有人持之置於面上，或以衣物纏裹遊行。豈以相貌謂為好耶？審知穢惡便生厭離。如是如是諸惡比丘，以如來威德容儀嚴整審諦觀察，方知極惡由自他我想而生貪愛。若人了知我想非實，聞是等經不生瞋恚。何以故？由為他人毀呰違逆，聞此等經倍增厭離。若有眾生心懷執著，當知即是邪見之人。若起邪見，於是等經如實教誨即生瞋恚。何以故？有我想者有瞋恚故。

「若有比丘、比丘尼、優婆塞、優婆夷，聞是等經瞋恚毀壞誹謗之者，即非沙門。雖復說有沙門名字，非我聲聞、我非彼師。何

【現代漢語翻譯】現代漢語譯本羅多比丘（Roda Bhikkhu，意為海授）、阿濕繁比丘（Asvabhikku，意為馬騰）、布那婆蘇比丘（Punavasu Bhikkhu，意為柳宿）、蘇氣怛羅比丘（Sughitra Bhikkhu，意為善星），他們曾在我身邊侍奉，親眼見我說法，見我經行，見我端坐，見我以神通在虛空中游走，見我在大眾之中降伏眾多外道，摧毀他們的邪法。即便如此，這些人對我仍然不生信樂，時時刻刻都想譭謗我，因此他們的惡行也一步步加深。再說，如果有人說相信佛的名號是真實的，就應該用像須彌山那樣大的容器，盛滿栴檀末撒在佛身上；應該製作像三千大千世界那樣大的傘蓋，舉在空中遮蓋佛身。為什麼呢？因為他們相信佛。更何況那些已經相信佛，捨棄慾望出家，不依賴任何事物，修習各種禪定的人呢？迦葉！像這樣的眾生，能夠忍受這些是非常稀有的，他們能夠很好地守護佛所制定的戒律，就能瞭解那甘露之法。就像在大眾之中，用皮革和其他污穢之物共同製作人像，或者製造各種各樣的面相，用彩繪裝飾使其看起來非常莊嚴。有人拿著它放在臉上，或者用衣物包裹起來。難道會因為它的外表就認為它是好的嗎？一旦知道它的污穢醜惡，就會產生厭惡和遠離之心。這些惡比丘也是如此，他們仔細觀察如來威嚴的儀容，才知道他們極端的惡行是由於執著于自我和他人的想法而產生的貪愛。如果有人明白自我的想法並非真實，聽到這些經文就不會產生嗔恨。為什麼呢？因為當他人譭謗或違逆時，聽到這些經文反而會更加厭惡。如果有人心中懷有執著，應當知道他就是邪見之人。如果產生了邪見，對於這些如實的教誨就會產生嗔恨。為什麼呢？因為有自我想法的人就會有嗔恨。如果比丘、比丘尼、優婆塞、優婆夷，聽到這些經文而產生嗔恨、毀壞、誹謗，就不是沙門。即使他們還保留著沙門的名字，也不是我的聲聞弟子，我也不是他們的老師。

【English Translation】 English version Roda Bhikkhu (meaning 'Sea-given'), Asvabhikku (meaning 'Horse-risen'), Punavasu Bhikkhu (meaning 'Willow Star'), and Sughitra Bhikkhu (meaning 'Good Star'), these were the ones who attended me closely, personally heard me preach, saw me walking, saw me sitting in meditation, saw me traveling through the sky with supernatural powers, and saw me subdue many heretics in the assembly, destroying their false teachings. Even so, these people still do not have faith in me, and constantly seek to slander me, thus their evil deeds gradually increase. Furthermore, if one says that believing in the name of the Buddha is real, one should use a vessel as large as Mount Sumeru, fill it with sandalwood powder, and scatter it upon the Buddha. One should make a canopy as large as the three thousand great thousand worlds, hold it in the air, and cover the Buddha. Why? Because they believe in the Buddha. How much more so for those who have already believed in the Buddha, renounced desires to become monks, not relying on anything, and practicing various meditations? Kashyapa! Such beings who can endure these things are extremely rare. They can well uphold the precepts established by the Buddha, and thus understand the nectar of Dharma. It is like in a crowd, using leather and other filthy things to make a human figure, or creating various faces, decorating them with colors to make them look extremely dignified. Someone holds it up to their face, or wraps it with cloth. Would one consider it good because of its appearance? Once one knows its filth and ugliness, one will feel disgust and aversion. It is the same with these evil monks. By carefully observing the dignified appearance of the Tathagata, they realize that their extreme evil deeds arise from attachment to the idea of self and others, which leads to greed and love. If one understands that the idea of self is not real, one will not become angry upon hearing these scriptures. Why? Because when others slander or oppose, hearing these scriptures will only increase their aversion. If there are beings who harbor attachments in their hearts, know that they are people with wrong views. If wrong views arise, they will become angry at these truthful teachings. Why? Because those who have the idea of self will have anger. If there are monks, nuns, laymen, or laywomen who, upon hearing these scriptures, become angry, destroy them, or slander them, they are not Shramanas. Even if they still have the name of Shramanas, they are not my Shravaka disciples, and I am not their teacher.

以故？是我聲聞則不妄語，我非妄語之師。何以故？如來是實語者，能如實說一切法空者。迦葉！如來能破我執、與之鬥諍，若與如來諍者名為惡魔，如來不許魔眾出家受具足戒。如有人言：『青雀小鳥生大龍象。』于意云何？如是之言為可信不？」

迦葉白言：「不也。世尊！」

佛告迦葉：「于意云何？為等類不？」

迦葉白言：「非為等類。」

「複次迦葉！又如說言：『妙翅鳥王生於飛鳥。』于意云何？為可信不？為等類不？」

迦葉白言：「不也。世尊！亦為非類。」

「複次迦葉！又如說言：『螢火小蟲負須彌山飛空而去。』于意云何？為可信不？為等類不？」

迦葉白言：「不也。世尊！亦為非類。」

佛告迦葉：「如是惡人，若住我想乃至涅槃想者，稱我為師，轉為非類。迦葉！如有帝王安住國界，撫育群生快樂無極，種種飲食自然成辦，傍有侍臣奉王正化。時有一人眾未曾識，為財利故隨學臣法，不稟王命，自於大臣王等眾中詐宣王制，作如是言：『汝等應當止住於此。』或言：『汝等作如是事。』迦葉！如來法王亦復如是，王大千界，攝化一切三乘眾生，十力功德圓滿成就，作諸佛事安樂無邊，飲食供養自然豐足。于中一類眾未曾識，為活命

【現代漢語翻譯】現代漢語譯本：為什麼呢？如果我是聲聞（指聽聞佛法而修行證果的人），我就不會說妄語，我不是說妄語的老師。為什麼呢？如來（指佛）是說真話的人，能夠如實地說一切法都是空性的。迦葉（佛陀的弟子名）！如來能夠破除我執，並與之鬥爭，如果有人與如來爭辯，那人就叫做惡魔，如來不允許魔眾出家受具足戒。如果有人說：『青雀小鳥生出大龍象。』你認為怎麼樣？這樣的話可信嗎？」迦葉回答說：『不可信，世尊！』佛告訴迦葉：『你認為怎麼樣？這是同類嗎？』迦葉回答說：『不是同類。』『再者，迦葉！又如有人說：『妙翅鳥王（一種神鳥）生出飛鳥。』你認為怎麼樣？可信嗎？是同類嗎？』迦葉回答說：『不可信，世尊！也不是同類。』『再者，迦葉！又如有人說：『螢火小蟲揹負須彌山（佛教中的一座高山）飛向天空。』你認為怎麼樣？可信嗎？是同類嗎？』迦葉回答說：『不可信，世尊！也不是同類。』佛告訴迦葉：『像這樣惡劣的人，如果執著於我相，乃至涅槃相，卻稱我為老師，就成了非同類。迦葉！比如有國王安住于自己的國界，撫養眾生，快樂無比，各種飲食自然具備，旁邊有侍臣奉行國王的教化。這時有一個人，大家都不認識，爲了財利而學習侍臣的法度，不聽從國王的命令，卻在大臣和國王等眾人面前假傳王令，說：『你們應當住在這裡。』或者說：『你們應當做這件事。』迦葉！如來法王也是這樣，統治大千世界，攝受教化一切三乘眾生，十力功德圓滿成就，做各種佛事，安樂無邊，飲食供養自然豐足。其中有一類人，大家都不認識，爲了活命

【English Translation】 English version: Why is that? If I were a Śrāvaka (a disciple who attains enlightenment by hearing the teachings), I would not speak falsely; I am not a teacher of falsehood. Why is that? The Tathāgata (the Buddha) is a speaker of truth, able to truthfully declare that all dharmas are empty. Kāśyapa (a disciple of the Buddha)! The Tathāgata can break through self-attachment and contend with it. If someone contends with the Tathāgata, that person is called a demon. The Tathāgata does not allow demonic beings to leave home and receive full ordination. If someone were to say, 『A small blue sparrow gives birth to a great dragon elephant,』 what do you think? Is such a statement believable?』 Kāśyapa replied, 『No, World Honored One!』 The Buddha said to Kāśyapa, 『What do you think? Are they of the same kind?』 Kāśyapa replied, 『They are not of the same kind.』『Furthermore, Kāśyapa! It is like saying, 『A king of the Garuḍa birds (a mythical bird) gives birth to a flying bird.』 What do you think? Is it believable? Are they of the same kind?』 Kāśyapa replied, 『No, World Honored One! They are not of the same kind.』『Furthermore, Kāśyapa! It is like saying, 『A small firefly carries Mount Sumeru (a sacred mountain in Buddhist cosmology) and flies into the sky.』 What do you think? Is it believable? Are they of the same kind?』 Kāśyapa replied, 『No, World Honored One! They are not of the same kind.』 The Buddha said to Kāśyapa, 『Such evil people, if they dwell in the thought of self, even up to the thought of Nirvana, and call me their teacher, they become not of the same kind. Kāśyapa! It is like a king who dwells in his kingdom, nurturing all beings with boundless joy, where all kinds of food and drink are naturally provided. Beside him are ministers who carry out the king's righteous teachings. At that time, there is a person whom no one recognizes, who, for the sake of profit, learns the ways of the ministers, does not follow the king's orders, but falsely proclaims the king's decrees among the ministers and the king's court, saying, 『You should stay here,』 or 『You should do this.』 Kāśyapa! The Tathāgata, the Dharma King, is also like this, ruling the great thousand worlds, gathering and transforming all beings of the three vehicles, with the ten powers and merits fully accomplished, performing all the Buddha's deeds, with boundless peace and joy, and with food and offerings naturally abundant. Among them, there is a kind of person whom no one recognizes, who, for the sake of survival,

故說我眾生乃至涅槃，不受如來無我聖教，作如是言：『如來所說，此事應作、此不應作。』于中有人信佛順教不誹謗者，聞其所說，謂是勝妙清凈福田，輟己資財及妻子分，殷重信心如法施與，乃至未覺諸過已來初無斷絕。如是惡人，同於眾人所未識者，飲食既終，于聚鬧處日日談說王事、賊事、食事、淫事、女人事、醫方事、飲酒事、日月博蝕事、王者來去事、種族事等，或言吉日應行他所，當得飲食。如是等類種種言談推度晝夜，還僧伽藍，或經二宿乃至六夜，隨所住處亦常談說如是等事，無正念慧失壞威儀，昏癡睡眠涎唾流溢，隨所想像睡夢中見，或見己身往詣他所，疾行緩行種種諸事。既[宋-木+悎]寤已互相向說，或夢汝身如是行坐，從如是處有得不得。復有說言：『此夢吉祥，宜時速往村邑王城。』至他家處出入往來搖動面目，苦逼惱故心不安和，無等引定貢高自舉，諸根穢雜與俗無殊，言不應時心多馳散，樂游俗里諸族姓家，不能奉持別解脫戒，獨為女人宣說法要，于說法時心住貪染，而於是中增獲利養，染著之心猶如噬嚙，愚癡耽愛增住增著，不生悔故，于別離時啼泣而去。又於二處開示他人。云何為二？得凈好施便讚歎之，得非凈好即便毀呰。相會遇時互看所得，復相問言：『施主今者為施何

物？為施與誰？飲食資財幾多幾少？』迦葉！當知是謂不修行者。乃至命終之所言說，不修行者復有餘過，生惡意樂謂謗正法。迦葉！應于如是諸比丘輩生憐愍心。何以故？以其當受苦惱果故。」

爾時世尊而說頌曰：

「愚夫緣活命，　　隨學帝王臣，　故往詣余處，　　詐宣王制令，　至彼傳密言，　　勿致王瞋罰。　愚人於此處，　　亦以活命緣，　何況最勝佛，　　于多百劫中，　捨身支節等，　　及作多難事。　我非法王家，　　僮僕被謫罰，　亦無問者能，　　為作為不作。　施與比丘房，　　上妙美珍饌，　及施上妙衣，　　一切恭敬與。　勤苦求財物，　　奉施持戒人，　不以自供身，　　亦不將供子，　不如法住者，　　食之便捨去，　共相會遇時，　　言我快意啖。　所在聚集處，　　說王事賊事，　關邏鎮守事，　　種種飲食論，　說日月博蝕，　　及王來去事。　或言當得勝，　　或說當敗亡，　此非所應言，　　常共數論說。　極妙臥具上，　　晝夜耽睡眠，　晝往善人家，　　求多富有處。　言此施非少，　　亦非為最上，　尋思是事已，　　安敷空坐談，　愚惰不勤修，　　如驢恒負重。　而於眠夢中，　　見所分別相，

【現代漢語翻譯】現代漢語譯本『這些東西是什麼？要施捨給誰？飲食和資財有多少？』迦葉（Kasyapa，佛陀十大弟子之一）！你要知道，這就是所謂的不修行的人。乃至他們臨終時所說的話，不修行的人還有其他的過錯，他們會產生惡意的想法，誹謗正法。迦葉！你應該對這些比丘（bhiksu，佛教出家男眾）生起憐憫之心。為什麼呢？因為他們將要承受痛苦的果報。」這時，世尊說了偈頌：『愚笨的人爲了活命，就去學習帝王和大臣的樣子，所以跑到其他地方，假裝宣讀國王的命令，到那裡傳達秘密的命令，以免觸怒國王遭受懲罰。愚笨的人在這裡，也是爲了活命的緣故，更何況最殊勝的佛陀，在無數劫中，捨棄自己的身體和肢節等，做了許多艱難的事情。我不是國王的家人，也不是被貶謫的僕人，也沒有人能問我，應該做什麼或不應該做什麼。施捨給比丘房舍，上好的美味佳餚，以及上好的衣服，一切都恭敬地給予。辛勤地求取財物，奉獻給持戒的人，不拿來自己享用，也不拿來供養子女，不如法修行的人，吃了就離開了，當他們相遇時，就說我吃得多麼痛快。在他們聚集的地方，談論國王的事情、盜賊的事情，關卡巡邏的事情、各種飲食的討論，談論日月的蝕變，以及國王的來去。或者說將會勝利，或者說將會失敗，這些不應該說的話，他們常常在一起談論。在極好的臥具上，白天黑夜都貪睡，白天去富裕的人家，尋求更多富有之處。說這些施捨不算少，也不是最上等的，思考這些事情之後，就安然地坐在那裡空談，愚蠢懶惰不勤奮修行，就像驢子一樣總是負重。而在睡夢中，看到自己所分別的景象，'

【English Translation】 English version 'What are these things? To whom are they to be given? How much food and wealth is there?' Kasyapa (one of the ten major disciples of the Buddha)! You should know that this is what is called a non-practitioner. Even the words they speak at the time of their death, non-practitioners have other faults, they will generate malicious thoughts and slander the true Dharma. Kasyapa! You should have compassion for these bhiksus (Buddhist monks). Why? Because they will suffer the consequences of their actions.」 At that time, the World Honored One spoke in verse: 'Foolish people, for the sake of living, learn the ways of kings and ministers, So they go to other places, pretending to proclaim the king's orders, There they convey secret commands, lest they anger the king and suffer punishment. Foolish people here, also for the sake of living, How much more so the most supreme Buddha, in countless kalpas (eons), Has given up his own body and limbs, and done many difficult things. I am not a member of the royal family, nor a servant who has been demoted, Nor is there anyone who can ask me what I should or should not do. Giving bhiksus dwellings, the finest delicacies, And the finest clothes, all given with respect. Laboriously seeking wealth, offering it to those who uphold the precepts, Not taking it for their own enjoyment, nor for the support of their children, Those who do not practice according to the Dharma, eat and then leave, When they meet, they say how happily they ate. In the places where they gather, they talk about the affairs of kings, the affairs of thieves, The affairs of checkpoints and patrols, discussions about various foods, They talk about the eclipses of the sun and moon, and the comings and goings of kings. Or they say there will be victory, or they say there will be defeat, These things that should not be said, they often discuss together. On the finest bedding, they indulge in sleep day and night, During the day they go to wealthy families, seeking more riches. They say these offerings are not small, nor are they the best, After thinking about these things, they sit comfortably and talk idly, Foolish, lazy, and not diligent in practice, like a donkey always carrying a heavy load. And in their dreams, they see the images they have imagined.'

覺已宣示他，　　相向益談說。　言勿憂勿笑，　　汝當得安樂，　此事宜速成，　　勿復生憂惱。　數往于村邑，　　動止無威儀，　喻若行獼猴，　　迴轉于面目。　入于聚落內，　　為女說法言，　棄捨佛契經，　　及善別解脫。　既從施家出，　　觀其物少多，　見少則罵他，　　亦毀他眷屬。　于相會遇時，　　發言互相問，　得何物何食？　　相問答何事？　略說如是事，　　經于百年中，　如是所尋思，　　以為自活命。　爭蒲桃酒味，　　及以香華等，　為藥療其身，　　求之少病惱。　假令有百佛，　　無能奈彼何，　棄捨所修行，　　與在家無異，　于身生保愛，　　不離於我人。　彼作是修行，　　由斯墮惡趣，　若人謗正法，　　重苦所燒然，　無覺慧愚夫，　　與在家無別。　若諸釋師子，　　修實行聲聞，　不以活命緣，　　毀犯微少戒。　智者不貪食，　　常生重檐想，　不凈觀修心，　　以還施主債。　舍離欲漏故，　　了知一切想，　我聽如是等，　　此教中出家。　智人不誹法，　　于所說空性，　數數起勤求，　　不可得堅實。　勇健大智人，　　了知空性理，　能怖畏魔軍，　　彼堪銷供養。　若能

【現代漢語翻譯】現代漢語譯本覺者（Buddha）已經向他宣示，彼此相對更加深入地交談。說：『不要憂愁，不要歡笑，你應當得到安樂。』『這件事應該迅速完成，不要再生起憂愁煩惱。』他多次前往村莊，舉止行動沒有威儀，就像獼猴一樣，轉動著面孔。進入村落中，為婦女說法，拋棄佛陀的契經（sutra，佛陀所說的經典），以及善巧的解脫之道。從施主家出來后，觀察所施之物多少，看到少就責罵他們，也詆譭他們的眷屬。在相遇的時候，互相詢問，『得到什麼東西？吃了什麼？』互相問答這些事情。簡略地說，像這樣，經過百年，像這樣思索，以此為生。爭奪葡萄美酒的味道，以及香花等物，爲了治療身體的疾病，尋求少許病痛。假如有百位佛陀（Buddha），也不能對他怎麼樣，他拋棄所修行的，與在家之人沒有區別，對身體產生愛護，不離『我』和『人』的執著。他這樣修行，因此墮入惡道，如果有人誹謗正法（dharma，佛陀的教法），會被深重的痛苦所焚燒，沒有覺悟智慧的愚夫，與在家之人沒有區別。如果諸位釋迦（Sakya）的獅子，修行真正的聲聞（sravaka，聽聞佛陀教法而修行的人）之道，不因為活命的緣故，毀犯微小的戒律。智者不貪圖食物，常常生起重檐（指房屋的結構，比喻謹慎）的想法，修習不凈觀（asubha，觀想身體不凈）來修心，以此償還施主的恩惠。舍離慾望的煩惱，了知一切的虛妄，我聽聞像這樣的人，才是在此教法中出家。智者不誹謗佛法，對於所說的空性（sunyata，一切事物沒有自性）之理，常常勤奮地尋求，知道它是不可得的堅實。勇猛健壯的大智之人，了知空性的道理，能夠使魔軍（mara，障礙修行的力量）感到畏懼，他才堪受供養。如果能夠

【English Translation】 English version The Awakened One (Buddha) had declared it to him, and they spoke to each other more deeply. He said, 'Do not worry, do not laugh; you should attain peace and happiness.' 'This matter should be accomplished quickly; do not give rise to worry and distress again.' He frequently went to villages, his actions lacking decorum, Like a monkey, turning his face around. Entering the settlements, he preached to the women, Abandoning the Buddha's sutras (scriptures), and the skillful means of liberation. After leaving the donors' homes, he observed whether the gifts were many or few, Seeing few, he would scold them, and also disparage their families. When they met, they would ask each other, 'What did you get? What did you eat?' They would ask and answer about these things. Briefly speaking, like this, after a hundred years, Thinking in this way, they would live their lives. They would contend over the taste of grape wine, and fragrant flowers, etc., Seeking to cure their bodily ailments, they would seek to have few illnesses. Even if there were a hundred Buddhas, they could do nothing about him, He abandons what he has practiced, and is no different from a householder, He cherishes his body, and does not depart from the attachment to 'I' and 'person'. He practices in this way, and therefore falls into evil realms, If someone slanders the true Dharma (Buddha's teachings), they will be burned by deep suffering, A foolish person without awakening wisdom is no different from a householder. If the lions of the Sakyas (followers of Buddha), practice the true path of the sravakas (disciples who hear the teachings), They would not break even the smallest precepts for the sake of living. The wise do not crave food, and always have the thought of a double-eaved roof (a metaphor for caution), They cultivate the mind with the contemplation of impurity (asubha), to repay the kindness of the donors. Having abandoned the defilements of desire, they understand the illusory nature of all thoughts, I have heard that such people are those who have truly left home in this teaching. The wise do not slander the Dharma, and regarding the emptiness (sunyata) that is spoken of, They constantly seek diligently, knowing that it is an unattainable solidity. The brave and wise person, understanding the principle of emptiness, Is able to make the army of Mara (forces that hinder practice) fear, and he is worthy of receiving offerings. If one is able to

離貪染，　　不毀於空性，　佛子勇健人，　　兩足中應供。　正法不久住，　　生世多愚癡，　少柔和比丘，　　求不放逸者，　智者應生憂，　　不久自磨滅。　後於晝夜間，　　談說曾有我，　世間無救護，　　唯除兩足尊，　修行學處人，　　悉皆當滅沒。　彼不了如是，　　所有密意言，　則不恭敬佛，　　及無上正法。　正法當盡滅，　　應速發精勤，　乃至少時間，　　聽聞當不久。」

大寶積經卷第二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三

大唐三藏菩提流志奉　詔譯三律儀會第一之三

爾時尊者摩訶迦葉白佛言：「甚奇世尊！如是人等聞此等經不生厭離。」

佛告大迦葉言：「若有眾產生就四法，聞說此經不生厭離。云何為四？多放逸故不能深信，業異熟故亦不深信，大地獄故不能審信，我當死故。若人成就如是四法，不生厭離。迦葉！復有眾產生就四法，不生厭離。何等為四？年盛壯時自恃強力，耽著欲樂，貪嗜諸酒，不能了知明思惟觀。若人成就如是四法，不生厭離。迦葉！若有比丘成就四法，謗佛菩提。何等為四？本造惡業已成就故，毀壞正法，如是比丘不自發露不善異熟諸惡業故。于比丘尼行穢

【現代漢語翻譯】現代漢語譯本遠離貪慾的污染，不執著于空性的概念，佛陀的弟子是勇猛精進的人，是值得尊敬的修行者。正法不會長久住世，世間充滿愚癡，少有溫和的比丘，尋求不放逸的人也很少。有智慧的人應該感到憂慮，因為正法很快就會衰敗。將來在白天和夜晚，人們會談論『曾經有我』這樣的執著，世間沒有真正的救護，唯有佛陀值得依靠。所有修行學處的人，最終都會走向滅亡。那些不理解這些深奧含義的人，就不會恭敬佛陀和無上的正法。正法終將滅盡，應該儘快精進修行，哪怕是短暫的時間，聽聞正法的時間也不會長久了。

這時，尊者摩訶迦葉（Mahakasyapa）對佛陀說：『世尊，真是太奇怪了！這樣的人聽了這些經典竟然不會感到厭倦和遠離。』佛陀告訴大迦葉（Mahakasyapa）說：『如果眾生具備四種情況，聽聞此經就不會感到厭倦和遠離。是哪四種呢？因為他們大多放逸，所以不能深信；因為業報成熟，所以也不能深信；因為他們會墮入大地獄，所以不能審慎地相信；因為他們認為自己不會死亡。如果有人具備這四種情況，就不會感到厭倦和遠離。迦葉！還有眾生具備四種情況，也不會感到厭倦和遠離。是哪四種呢？在年輕力壯的時候，他們自恃強壯，沉迷於慾望的快樂，貪戀飲酒，不能理解明智的思考和觀察。如果有人具備這四種情況，就不會感到厭倦和遠離。迦葉！如果有比丘具備四種情況，就會誹謗佛陀的菩提（Bodhi）。是哪四種呢？因為他們過去造作了惡業，已經成熟；他們會毀壞正法；這樣的比丘不會自己揭露不善的業報和惡行；他們會對比丘尼（Bhikkhuni）做出不凈的行為。』

【English Translation】 English version Free from the defilement of greed, not clinging to the concept of emptiness, the Buddha's disciples are courageous and diligent people, worthy of respect and offering. The true Dharma will not abide long in the world, the world is full of ignorance, there are few gentle monks, and few seek non-negligence. The wise should feel worried, because the true Dharma will soon decline. In the future, during the day and night, people will talk about clinging to 'there was a self', there is no true refuge in the world, only the Buddha is worthy of reliance. All those who practice the precepts will eventually perish. Those who do not understand these profound meanings will not respect the Buddha and the supreme Dharma. The true Dharma will eventually be extinguished, one should strive diligently as soon as possible, even for a short time, the time to hear the true Dharma will not be long.

At that time, the Venerable Mahakasyapa (摩訶迦葉) said to the Buddha: 'World Honored One, it is truly strange! Such people, upon hearing these sutras, do not feel weary and turn away.' The Buddha told Mahakasyapa (大迦葉): 'If sentient beings possess four conditions, they will not feel weary and turn away upon hearing this sutra. What are the four? Because they are mostly negligent, they cannot deeply believe; because their karmic retribution has matured, they also cannot deeply believe; because they will fall into the great hells, they cannot believe with careful consideration; because they think they will not die. If someone possesses these four conditions, they will not feel weary and turn away. Kasyapa! There are also sentient beings who possess four conditions and will not feel weary and turn away. What are the four? When they are young and strong, they rely on their strength, indulge in the pleasures of desire, are greedy for alcohol, and cannot understand wise thinking and observation. If someone possesses these four conditions, they will not feel weary and turn away. Kasyapa! If a monk possesses four conditions, he will slander the Bodhi (菩提) of the Buddha. What are the four? Because they have committed evil deeds in the past, which have matured; they will destroy the true Dharma; such monks will not reveal their own unwholesome karmic retributions and evil deeds; they will engage in impure conduct with nuns (Bhikkhuni).'

欲故。彼有和上或阿阇梨多人所敬，謗佛菩提，如是弟子隨學于師亦生誹謗。是寡聞者，由嫉妒故謗毀諸佛。比丘成就如是四法，謗佛菩提。

「迦葉！若有一法，得成沙門及婆羅門。何者為一？於一切法心無所住。如是一法，得成沙門及婆羅門。譬如有人墮高山頂，謂無大地樹木叢林，唯起空想出入息斷。迦葉！著諸法者亦復如是，若執眼想及以眼相，執耳鼻舌身意想乃至意相，若執色受想行識想，執凈持戒多聞慚愧經行往來得菩提想，如此等法皆悉非作沙門婆羅門。若起想者則為所害。為誰所害？謂貪瞋癡。若執眼相，由著可愛不可愛色相故，為眼所害。如是執著耳鼻舌身意相，乃至由著可愛不可愛法相故，乃至為意所害。若被害者，則于地獄、畜生、餓鬼、人、天界中極為所害。何緣被害？由想執著。何名想著？謂執我想及我所想、女想男想、地水火風想、骨想壞想青瘀想血涂想色變想離散想勝解脫想。彼有少分得勝解脫想，此有少分不得勝解脫想。有無量種宿住隨念現證作想，我隨念想異於過去異於現在，我是過去我是現在。于諸法中起想執著，乃至涅槃想、我得涅槃想。迦葉！以要言之，諸執著者處處起想，乃至於空性中起一切想，皆悉非作沙門婆羅門法，非沙門行、非婆羅門行。迦葉！如來說言沙

【現代漢語翻譯】現代漢語譯本因為這個緣故。如果有人，他的和尚或阿阇梨（老師）受到許多人的尊敬，卻誹謗佛的菩提（覺悟），那麼這樣的弟子也會跟隨老師誹謗。這些少聞寡見的人，因為嫉妒的緣故誹謗詆譭諸佛。比丘如果成就了這四種法，就會誹謗佛的菩提。「迦葉（佛陀弟子名）！如果有一種法，可以成就沙門（出家修行者）和婆羅門（祭司）。那是什麼呢？就是對於一切法心無所住。像這樣的一種法，可以成就沙門和婆羅門。譬如有人從高山頂上墜落，認為沒有大地、樹木、叢林，只有空想，出入息斷絕。迦葉！執著于諸法的人也是這樣，如果執著于眼想以及眼相，執著于耳鼻舌身意想乃至意相，執著於色受想行識想，執著于清凈持戒、多聞、慚愧、經行、往來而得到菩提的想法，像這樣的法都不能成就沙門和婆羅門。如果生起這些想法，就會被損害。被誰損害呢？被貪、嗔、癡損害。如果執著于眼相，因為執著于可愛和不可愛的色相，就會被眼所損害。像這樣執著于耳鼻舌身意相，乃至因為執著于可愛和不可愛的法相，乃至被意所損害。如果被損害，就會在地獄、畜生、餓鬼、人、天界中受到極大的損害。為什麼會被損害呢？因為執著于想法。什麼叫做執著于想法呢？就是執著於我想和我所想、女想男想、地水火風想、骨想、壞想、青瘀想、血涂想、色變想、離散想、勝解脫想。他們中有少部分人得到勝解脫想，有少部分人沒有得到勝解脫想。有無量種宿住隨念現證作想，我隨念想不同於過去，不同於現在，我是過去，我是現在。在諸法中生起想法和執著，乃至涅槃想、我得到涅槃想。迦葉！總而言之，所有執著的人處處生起想法，乃至在空性中生起一切想法，都不能成就沙門和婆羅門法，不是沙門的行為，也不是婆羅門的行為。迦葉！如來說沙門

【English Translation】 English version Because of this reason. If there is someone whose Upadhyaya (monk teacher) or Acharya (spiritual teacher) is respected by many, yet they slander the Bodhi (enlightenment) of the Buddha, then such a disciple will also follow their teacher in slandering. These people with little learning, due to jealousy, slander and defame the Buddhas. A Bhikshu (monk) who achieves these four dharmas (teachings) will slander the Bodhi of the Buddha. 「Kashyapa (name of a Buddha's disciple)! If there is one dharma that can make one a Shramana (ascetic) and a Brahmin (priest), what is it? It is that the mind does not dwell on any dharma. Such a dharma can make one a Shramana and a Brahmin. For example, if a person falls from the top of a high mountain, thinking there is no earth, trees, or forests, only empty thoughts, and their breathing stops. Kashyapa! Those who are attached to dharmas are also like this. If they are attached to the thought of the eye and the appearance of the eye, attached to the thoughts of the ear, nose, tongue, body, and mind, and even the appearances of the mind, attached to the thoughts of form, feeling, perception, mental formations, and consciousness, attached to the idea of attaining Bodhi through pure precepts, much learning, shame, walking meditation, and coming and going, such dharmas cannot make one a Shramana or a Brahmin. If these thoughts arise, one will be harmed. By whom are they harmed? By greed, hatred, and delusion. If one is attached to the appearance of the eye, because of attachment to the appearance of lovely and unlovely forms, one will be harmed by the eye. Likewise, being attached to the appearances of the ear, nose, tongue, body, and mind, and even being attached to the appearances of lovely and unlovely dharmas, one will be harmed by the mind. If harmed, one will be greatly harmed in hell, as an animal, as a hungry ghost, as a human, and in the heavens. Why are they harmed? Because of attachment to thoughts. What is called attachment to thoughts? It is attachment to the thought of 'I' and 'mine', the thought of female and male, the thought of earth, water, fire, and wind, the thought of bones, the thought of decay, the thought of bluish discoloration, the thought of blood-stained, the thought of color change, the thought of dispersion, and the thought of superior liberation. Some of them attain the thought of superior liberation, and some do not. There are countless kinds of thoughts of remembering past lives, realizing the present, and thinking, 'My remembrance is different from the past, different from the present, I was the past, I am the present.' In all dharmas, they give rise to thoughts and attachments, even the thought of Nirvana, and the thought of 'I have attained Nirvana.' Kashyapa! In short, all those who are attached give rise to thoughts everywhere, even giving rise to all thoughts in emptiness, and they cannot achieve the dharma of a Shramana or a Brahmin, nor are they the actions of a Shramana or a Brahmin. Kashyapa! The Tathagata (Buddha) says that a Shramana

門婆羅門法者，譬如虛空及以大地。何以故？虛空之法終不念言我是虛空。如是迦葉！沙門婆羅門者終不自謂我是沙門是婆羅門，是故諸法亦不自謂是作沙門婆羅門法。沙門法者不作不除，是為沙門及婆羅門。迦葉！譬如有人于夜闇中掉弄手臂搖動面目，作如是言：『我弄世間。我弄世間。』于意云何？彼為弄誰？」

迦葉白言：「世尊！是人自弄。何以故？于中無人為可弄故。」

佛告大迦葉言：「如是如是。若有比丘至阿蘭若，或至樹下空室露處，作如是想：『眼是無常，耳鼻舌身意悉是無常。』復作思惟：『色是無常，聲香味觸法亦悉無常。』作是思惟：『我趣涅槃。』如是等類為自劬勞，非沙門行。何以故？以有若干諸邪執故。知眼相已，為滅眼故勤勞修習。如是能知耳鼻舌身意相已，乃至為滅意故勤修習之。若於三處了知信受，則於三處而生分別。若於諸見起分別者，云何能得心一境性？迦葉！甚深菩提難入難趣、難具資糧。心一境性者，為以幾何名心一境性？周遍推求乃至一法亦不可得。所謂于眼不可得實，于耳鼻舌身意亦不得實，於一切法皆不得實。何以故？本性如是，心性不生，一切諸法無實可得，是故彼心不可得也。若過去未來現在無所得故、無所作故，是謂無所作。何名無所作？若

【現代漢語翻譯】現代漢語譯本：門婆羅門修行者，就像虛空和大地一樣。為什麼這麼說呢？虛空不會想『我是虛空』。迦葉！沙門和婆羅門修行者也不會自稱『我是沙門』或『我是婆羅門』，因此，諸法也不會自稱是『沙門』或『婆羅門』的修行法。沙門修行法既不創造也不去除，這才是真正的沙門和婆羅門。迦葉！比如有人在黑夜裡揮舞手臂，搖動面部，並說：『我戲弄世間，我戲弄世間。』你認為，他戲弄的是誰呢？」迦葉回答說：『世尊！這個人是在戲弄自己。因為這裡沒有人可以被他戲弄。』佛陀告訴大迦葉說：『正是這樣。如果有比丘到寂靜處，或到樹下、空屋、露天的地方，這樣想：『眼睛是無常的，耳朵、鼻子、舌頭、身體、意念也都是無常的。』又思惟：『顏色是無常的，聲音、氣味、味道、觸感、法也都是無常的。』這樣思惟：『我將趨向涅槃。』像這樣的人只是在自我勞累，不是沙門的修行。為什麼呢？因為他們有各種邪見執著。他們知道眼睛的現象后，爲了滅除眼睛而勤奮修行。同樣，他們知道耳朵、鼻子、舌頭、身體、意念的現象后，乃至爲了滅除意念而勤奮修行。如果對這三處（眼、耳、意）有所瞭解並信受，就會在這三處產生分別。如果對各種見解產生分別，又怎麼能達到心一境性呢？迦葉！甚深的菩提難以進入，難以趨近，難以積累資糧。所謂心一境性，是以什麼來稱之為心一境性呢？周遍推求，乃至一法都不可得。所謂眼睛的實性不可得，耳朵、鼻子、舌頭、身體、意念的實性也不可得，一切法的實性都不可得。為什麼呢？因為本性就是如此，心性不生，一切諸法沒有真實的實體可以得到，所以心也是不可得的。如果過去、未來、現在都無所得，無所作為，這就是無所作。什麼叫做無所作？如果』

【English Translation】 English version: The practice of the Brahmin Dharma is like the void and the earth. Why is that? The void never thinks, 'I am the void.' Likewise, Kashyapa, the Shramana (ascetic) and Brahmin (priest) practitioners never claim, 'I am a Shramana' or 'I am a Brahmin.' Therefore, all dharmas (teachings) do not claim to be the practice of Shramanas or Brahmins. The Shramana practice neither creates nor removes; this is what it means to be a true Shramana and Brahmin. Kashyapa, it is like someone in the dark of night waving their arms and shaking their face, saying, 'I am playing with the world, I am playing with the world.' What do you think? Who are they playing with?' Kashyapa replied, 'World-Honored One, that person is playing with themselves. Why? Because there is no one there to be played with.' The Buddha told Mahakashyapa, 'That is correct. If a Bhikshu (monk) goes to a secluded place, or under a tree, in an empty room, or in an open space, and thinks, 'The eye is impermanent, the ear, nose, tongue, body, and mind are all impermanent.' And further contemplates, 'Form is impermanent, sound, smell, taste, touch, and dharma are all impermanent.' And thinks, 'I am going towards Nirvana (liberation).' Such a person is only tiring themselves, and it is not the practice of a Shramana. Why? Because they have various wrong attachments. Knowing the nature of the eye, they diligently practice to eliminate the eye. Similarly, knowing the nature of the ear, nose, tongue, body, and mind, they diligently practice to eliminate the mind. If one understands and accepts these three places (eye, ear, mind), then one will create distinctions in these three places. If one creates distinctions in various views, how can one attain the oneness of mind? Kashyapa, the profound Bodhi (enlightenment) is difficult to enter, difficult to approach, and difficult to accumulate the necessary resources. What is meant by the oneness of mind? If one seeks everywhere, even one dharma cannot be found. The true nature of the eye cannot be found, nor can the true nature of the ear, nose, tongue, body, and mind be found. The true nature of all dharmas cannot be found. Why? Because the inherent nature is such, the nature of the mind does not arise, and all dharmas have no real substance to be obtained, therefore the mind is also unobtainable. If there is nothing to be obtained in the past, future, and present, and nothing to be done, this is called non-doing. What is called non-doing? If'

新若故俱不可作，名無所作。是中過去心不解脫、現在心不解脫、未來心不解脫，隨所有心無所得者，是為心一境性。此即名入心之數也。

「迦葉！未來當有比丘、比丘尼、優婆塞、優婆夷，執著眼等說為滅壞，于諸蘊中起於物想。如來說蘊猶如於夢，然彼說言夢為實有，由世間中說有是夢，若無夢者我等不應有夢想事。以有表示，是故我等於其眠夢起于夢想。如是如是，蘊有所因故說如夢，若無蘊者不應說蘊猶如於夢。彼諸愚夫謂夢為實，聞是等經便生誹謗。于中當有比丘尼等，于施主家妄稱我是阿羅漢果，或依淺智說現證得。若優婆塞、優婆夷等，聞經律頌說我現證。

「迦葉！當於爾時。若有比丘或二十年三十年中常樂居止阿蘭若處精勤修習，為佛法故來詣初信一日優婆塞邊，唯以空言互相唱說，言空空故，我已遍知我已遍知。或有比丘聞是經等相向談說，有人聞之便生怖畏，復作是言：『若諸在家出家人等不應親近，應當遠離，此非教師。何以故？彼等所知不相親附。』復有宣說甚深法者，為諸在家出家人等棄捨輕賤。何以故？我今宣說勝妙梵行尚少知者，況未來世乃至最少知者亦皆滅沒。當爾之世，說法比丘千人之中，能如實解信入法者一亦難有；乃至二千亦復如是。于中或有餘比丘等，下

【現代漢語翻譯】現代漢語譯本：如果說新產生的和舊有的都不能成立，那就意味著沒有任何造作。在這種情況下，過去的心不解脫，現在的心不解脫，未來的心也不解脫。無論處於哪種狀態，心都無所得，這就是所謂的心一境性（專注一境）。這也就是所謂的進入心之數（修行次第）。迦葉（佛陀弟子名）！未來會有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），他們會執著于眼等感官，認為它們會滅壞，並且在五蘊（色、受、想、行、識）中產生實物存在的想法。如來（佛陀的自稱）說五蘊就像夢一樣，但他們卻說夢是真實存在的，因為世間說有夢，如果沒有夢，我們就不應該有做夢的事情。因為有夢的現象，所以我們在睡眠中會做夢。同樣，五蘊也是因為有因緣才說像夢一樣，如果沒有五蘊，就不應該說五蘊像夢。那些愚癡的人認為夢是真實的，聽到這樣的經典就會誹謗。其中會有比丘尼等，在施主家妄稱自己證得了阿羅漢果（佛教修行最高果位），或者依仗淺薄的智慧說自己已經現證。如果優婆塞、優婆夷等，聽到經典或偈頌說自己已經現證。迦葉！到那時，如果有比丘在二十年或三十年中，一直喜歡住在阿蘭若（寂靜處）精勤修行，爲了佛法而來到一個剛信佛一天的優婆塞身邊，只是用空洞的言辭互相唱和，說空空故，我已經遍知，我已經遍知。或者有比丘聽到這樣的經典，互相談論，有人聽到後會感到害怕，又說：『如果在家或出家的人不應該親近，應該遠離，這不是老師。為什麼呢？因為他們所知道的並不相符。』還有宣說甚深佛法的人，會被在家或出家的人拋棄和輕視。為什麼呢？我現在宣說殊勝的梵行（清凈的行為），尚且很少有人知道，更何況未來世，即使是最少知道的人也會滅絕。到那時，說法比丘一千人中，能如實理解並信入佛法的，連一個都很難有；甚至兩千人也是如此。其中或許會有其他比丘等，下

【English Translation】 English version: If both the new and the old cannot be established, it means there is no creation. In this case, the past mind is not liberated, the present mind is not liberated, and the future mind is not liberated. Regardless of the state, the mind has no attainment, and this is what is called the one-pointedness of mind (concentration on one object). This is also known as entering the count of the mind (stages of practice). Kashyapa (name of a Buddha's disciple)! In the future, there will be monks (bhikshus), nuns (bhikshunis), laymen (upasakas), and laywomen (upasikas) who will cling to the senses such as the eyes, believing they will perish, and they will develop the idea of real existence in the five aggregates (form, feeling, perception, mental formations, and consciousness). The Tathagata (self-designation of the Buddha) says that the five aggregates are like a dream, but they say that dreams are real, because the world says there are dreams. If there were no dreams, we should not have the experience of dreaming. Because there is the phenomenon of dreams, we dream during sleep. Similarly, the five aggregates are said to be like a dream because of causes and conditions. If there were no five aggregates, it should not be said that the five aggregates are like a dream. Those foolish people think that dreams are real, and when they hear such scriptures, they will slander them. Among them, there will be nuns and others who falsely claim to have attained the fruit of Arhat (the highest stage of Buddhist practice) in the homes of donors, or who claim to have attained realization based on shallow wisdom. If laymen and laywomen hear scriptures or verses saying that they have attained realization. Kashyapa! At that time, if there are monks who have been living in the Aranya (secluded place) for twenty or thirty years, diligently practicing, and come to a layperson who has just believed in Buddhism for one day for the sake of the Dharma, they will only chant empty words to each other, saying that because of emptiness, I have known everything, I have known everything. Or if there are monks who hear such scriptures and discuss them with each other, some people will be frightened when they hear it, and say: 'If lay or monastic people should not be close, they should stay away, this is not a teacher. Why? Because what they know does not match.' There are also those who proclaim the profound Dharma, who will be abandoned and despised by lay and monastic people. Why? I am now proclaiming the sublime Brahmacharya (pure conduct), and there are still few who know it, let alone in the future, even the fewest who know it will be extinct. At that time, among a thousand monks who preach the Dharma, it will be difficult to find even one who can truly understand and believe in the Dharma; even two thousand will be the same. Among them, there may be other monks, down

至不能暫發言詞，況能解了。

「迦葉！當於爾時，在家出家共輕此教。若有比丘發勤精進為滅不善生善法故，初夜后夜減省睡眠精進修學，則為他人譏嫌棄捨，或斷命根。如是等經即當毀滅，住法比丘亦皆滅盡。于中智者深勝無染解了之者，應當尊重深心恭敬，共集會已住阿蘭若。」

爾時世尊而說頌曰：

「我所說善法，　　第一義相應，　言蘊無堅實，　　應觀察如夢。　爾時諸比丘，　　斗諍心紛擾，　無禮別尊卑，　　唯有空名相。　比丘所發言，　　俗亦如是說，　如斯之教法，　　道俗語皆同。　比丘謂俗言，　　汝解法希有，　是謂佛菩提，　　已發初地果。　彼心謂見法，　　親近在家人，　數奉施比丘，　　與其最上供。　如斯比丘說，　　無異語皆真，　與彼共相親，　　言我能見法。　生於彼時者，　　為施故出家，　不住正法中，　　毀壞菩提道。　我示汝道者，　　近我勿親余，　不久汝得之，　　還如我所得，　此最寂靜位，　　共汝相向言。　和合大眾中，　　毀壞我教法，　猶如劫村賊，　　性懷兇險心，　破壞諸國城，　　及以大聚落。　比丘亦如是，　　無智多愚癡，　少慧起諸非，　　著命數取趣。　離我所

【現代漢語翻譯】現代漢語譯本甚至連暫時說出話語都做不到，更何況是理解呢。『迦葉（佛陀弟子名）！當那個時候，在家和出家的人都會輕視這個教法。如果有比丘爲了滅除不善、生起善法而發奮精進，在初夜和后夜減少睡眠，精進修學，就會被他人譏諷、嫌棄、拋棄，甚至會被斷送性命。像這樣的經典就會被毀滅，住持佛法的比丘也會全部滅盡。在這些人中，那些智慧深邃、清凈無染、理解教義的人，應當受到尊重，以深切的恭敬心對待，並一起住在阿蘭若（寂靜處）。』那時，世尊說了偈頌：『我所說的善法，與第一義（最高真理）相應，言語的蘊（構成要素）沒有堅實的實體，應當觀察它如同夢幻。那時，諸位比丘，互相爭鬥，心緒紛亂，沒有禮儀，不分尊卑，只有空洞的名相。比丘所說的話，世俗之人也這樣說，像這樣的教法，道俗所說都一樣。比丘對世俗之人說，你理解的法很稀有，這就是佛的菩提（覺悟），已經證得初地果位。他們心裡認為自己見到了法，就親近在家人，多次供養比丘，給予他們最上等的供養。像這樣的比丘說，他們所說的話沒有不同，都是真實的，與他們互相親近，說自己能見到法。出生在那個時代的人，爲了施捨而出家，不住在正法之中，毀壞菩提之道。我指示你們道路，要親近我，不要親近其他人，不久你們就能得到，就像我所得到的一樣，這個最寂靜的境界，可以和你們互相談論。在和合的大眾中，毀壞我的教法，就像劫掠村莊的強盜，心懷兇險，破壞各個國家城市，以及大的聚落。比丘也像這樣，沒有智慧，大多愚癡，缺少智慧，生起各種錯誤，執著于生命，追求輪迴。遠離我所說的。』

【English Translation】 English version Even to the point of being unable to utter a word temporarily, how much less to understand. 『Kasyapa (name of a Buddha disciple)! At that time, both lay people and those who have left home will despise this teaching. If there are monks who strive diligently to eliminate unwholesome qualities and generate wholesome ones, reducing sleep in the early and late nights to diligently study, they will be ridiculed, despised, and abandoned by others, and may even have their lives taken. Sutras like these will be destroyed, and the monks who uphold the Dharma will all be extinguished. Among these people, those who are deeply wise, pure, and understand the teachings should be respected, treated with deep reverence, and live together in the aranya (secluded place).』 At that time, the World Honored One spoke in verses: 『The wholesome teachings I have spoken are in accordance with the highest truth (paramartha), the aggregates (skandhas) of speech have no solid substance, and should be observed as if they were a dream. At that time, the monks, will be fighting with each other, their minds in turmoil, without manners, not distinguishing between the honored and the lowly, only having empty names and forms. The words spoken by the monks, the worldly people also speak in the same way, such teachings, what the monks and the laity say are the same. The monks say to the laity, your understanding of the Dharma is rare, this is the Bodhi (enlightenment) of the Buddha, having already attained the first bhumi (stage of enlightenment). They think in their hearts that they have seen the Dharma, and they become close to lay people, repeatedly making offerings to the monks, giving them the best offerings. Monks like these say that what they say is no different, all is true, they become close to them, saying that they can see the Dharma. Those who are born in that time, leave home for the sake of offerings, not abiding in the true Dharma, destroying the path to Bodhi. I show you the path, be close to me, do not be close to others, soon you will attain it, just as I have attained it, this most peaceful state, where we can talk to each other. In the harmonious assembly, they destroy my teachings, like robbers who plunder villages, harboring dangerous intentions, destroying various countries and cities, as well as large settlements. Monks are also like this, without wisdom, mostly foolish, lacking wisdom, giving rise to various errors, clinging to life, pursuing the cycle of rebirth. They are far from what I have spoken.』

說教，　　依止諸見心，　說是羅漢人，　　盡懷增上慢。　于大和合會，　　諸比丘眾前，　說已慧名聞，　　于中一難得。　或時有比丘，　　安住如實者，　被說惡名聞，　　言非佛弟子。　法王大菩提，　　於時被誹謗，　天眾懷憂戚，　　相向數悲啼。　對彼信心天，　　身自投于地，　觀斯釋師子，　　無上法輪摧。　嗟嘆佛如來，　　快哉所說法，　奇特福田僧，　　佛之所愛子。　我等不復聞，　　法王之所說，　牟尼今滅度，　　無覺抱迷心。　地居天次後，　　出於大音聲，　唱令告諸天，　　法炬今將滅。　汝等得聞佛，　　不親近如來，　勿致後天龍，　　而當懷悔恨。　經于無數劫，　　為自及為他，　遍受于眾苦，　　爾乃方成佛。　此是諸世尊，　　為諸眾生類，　所說善法門，　　今皆當隱沒。　矯亂人興世，　　可畏造諸非，　魔使及惡魔，　　恣情惡言說。　諂詐多癡鈍，　　誑惑劣愚夫，　若瞋與不瞋，　　毀師及勝教。　聞地天聲已，　　上天皆慘然，　人及四王天，　　悉亦懷憂惱。　夜叉眾來集，　　阿吒筏底城，　皆發可畏聲，　　滿面流悲淚。　天居眾寶飾，　　城郭妙莊嚴，　皆悉失光暉，　

【現代漢語翻譯】現代漢語譯本他們宣講教義，執著于各種見解，心中充滿增上慢，自詡為羅漢（Arahan，已斷除煩惱，值得尊敬的人）。在盛大的集會中，在眾比丘面前，他們宣稱自己有智慧和名望，但實際上很難達到。有時會有比丘，安住于如實的正見，卻被誹謗，被說成不是佛陀的弟子。法王（Dharmaraja，指佛陀）大菩提（Mahabodhi，指佛陀的覺悟）的境界，在那時也遭受誹謗，天眾為此感到憂愁，相對而泣。那些對佛陀有信心的天人，身體投地，看著釋迦獅子（Sakya Simha，指佛陀）無上的法輪（Dharmacakra，指佛陀的教法）被摧毀。他們感嘆佛陀如來（Tathagata，指佛陀），讚歎他所說的法是多麼美好，讚歎奇特的福田僧（Sangha，指僧團），他們是佛陀所愛的弟子。我們再也聽不到法王所說的教法了，牟尼（Muni，指佛陀）現在已經涅槃（Nirvana，指解脫），我們失去了覺悟，心中充滿迷惑。地居天（Bhumma-deva，指居住在地面上的天神）之後，發出巨大的聲音，宣告諸天，佛法的火炬即將熄滅。你們這些有幸聽聞佛法的人，卻沒有親近如來，不要等到將來成為天龍（Naga，指龍族）時，才感到後悔。佛陀經歷了無數劫，爲了自己也爲了他人，遍受各種苦難，才最終成佛。這些是諸世尊（Bhagavan，指佛陀）爲了眾生所說的善法，現在都將隱沒。那些顛倒是非的人將興起，他們會製造各種可怕的罪惡，魔使和惡魔會肆意妄言。他們諂媚虛偽，愚癡遲鈍，欺騙那些低劣愚笨的人，無論是否憤怒，都會誹謗老師和殊勝的教法。聽到地居天的聲音后，上天的天人都感到悲傷，人界和四王天（Caturmaharajika，指四大天王所居之天）也都感到憂愁。夜叉（Yaksa，指一種鬼神）聚集在阿吒筏底城（Atavaka，指夜叉居住的城市），發出可怕的聲音，滿面流著悲傷的淚水。天人居住的寶飾，城郭的精美裝飾，都失去了光輝。

【English Translation】 English version They preach doctrines, clinging to various views, filled with arrogance, claiming to be Arahan (those who have eradicated defilements and are worthy of respect). In grand assemblies, before the assembly of monks, they proclaim themselves to have wisdom and fame, but in reality, it is difficult to attain. Sometimes there are monks who abide in true and correct views, yet they are slandered and said not to be disciples of the Buddha. The realm of the Dharmaraja (the Dharma King, referring to the Buddha), the Mahabodhi (the Buddha's enlightenment), is also slandered at that time, and the devas (gods) are saddened by this, weeping to each other. Those devas who have faith in the Buddha, throw themselves to the ground, watching the Sakya Simha (the Lion of the Sakyas, referring to the Buddha) and the destruction of the unsurpassed Dharmacakra (the Wheel of Dharma, referring to the Buddha's teachings). They lament the Tathagata (the Thus-Gone One, referring to the Buddha), praising how wonderful the Dharma he taught is, and praising the unique Sangha (the monastic community), the beloved disciples of the Buddha. We will no longer hear the Dharma taught by the Dharmaraja, the Muni (the Sage, referring to the Buddha) has now entered Nirvana (liberation), we have lost enlightenment and our hearts are filled with confusion. After the Bhumma-deva (earth-dwelling gods), a great voice is emitted, proclaiming to the devas that the torch of the Dharma is about to be extinguished. You who have had the fortune to hear the Dharma, yet did not draw near to the Tathagata, do not wait until you become Nagas (dragons) in the future to feel regret. The Buddha went through countless kalpas (eons), for himself and for others, enduring all kinds of suffering, before finally becoming a Buddha. These are the good teachings that the Bhagavan (the Blessed One, referring to the Buddha) spoke for all sentient beings, and now they will all be hidden. Those who distort the truth will arise, they will create all kinds of terrible evils, the messengers of Mara (the demon) and evil demons will speak recklessly. They are flattering and deceitful, foolish and dull, deceiving those who are inferior and ignorant, whether angry or not, they will slander the teacher and the superior teachings. After hearing the voice of the earth-dwelling gods, the devas in the heavens are all saddened, and the humans and the Caturmaharajika (the Four Heavenly Kings) are also filled with sorrow. The Yaksa (a type of ghost) gather in the city of Atavaka (the city where the Yaksa live), emitting terrible sounds, their faces covered with tears of sorrow. The precious ornaments of the devas, the exquisite decorations of the city, have all lost their luster.

猶如於聚土。　國城非似本，　　堪生愛樂心，　今見寶嚴城，　　須臾不可樂。　諸天同詣彼，　　善逝本生國，　躄踴而號啕，　　轉增大悲苦。　我從天降地，　　往詣諸國城，　真法盡沉淪，　　遍觀皆不見。　下至閻浮境，　　見法大崩摧，　逼惱諸出家，　　發聲大號哭。　勝城七日內，　　處處失光暉，　天亦七日中，　　數悲數啼泣。　嗚呼大雄健，　　昔曾親面奉，　何期今不見，　　言說亦成空。　曾住舍衛城，　　來已皆恭敬，　于其地界內，　　數悲而數啼。　見佛所坐林，　　言佛曾於此，　轉四諦法輪，　　我等親聞聽。　世間還黑闇，　　更互不相尊，　己造諸罪因，　　往生三惡趣。　天眾多宮殿，　　今者悉空虛，　贍部諸眾生，　　無主無救護。　言佛經行處，　　毀壞悉荒蕪，　法王已涅槃，　　世間不可樂。　三十三天主，　　帝釋立其中，　苦惱發憂愁，　　高聲大悲慟。　諸忉利天等，　　舉手共哀號，　適聞園苑中，　　其次便馳走。　是等諸天眾，　　恒嘆佛如來，　自嗟離世尊，　　曾為說法者。　不能食甘露，　　亦絕歌樂聲，　如是等諸天，　　心憂經六月。　阿修羅聞說，　　教法空

【現代漢語翻譯】現代漢語譯本如同堆積的泥土一般。國都城池並非原本那樣，本可以讓人產生愛慕喜悅之心，如今看到這寶飾莊嚴的城池，片刻也無法感到快樂。諸天都來到那裡，善逝（佛陀）的出生地，他們頓足號啕大哭，更加增添了悲傷痛苦。我從天上降落到地上，前往各個國都城池，發現真正的佛法已經沉淪，到處都看不到。下到閻浮提（Jambudvipa，人世間）的境界，看到佛法大面積崩壞摧毀，逼迫惱亂那些出家修行的人，發出巨大的哭號聲。在殊勝的城池裡，七天之內，處處都失去了光輝，天界也在七天之中，多次悲傷多次哭泣。嗚呼，大雄健者（佛陀），過去曾經親身面見侍奉，怎料到如今再也見不到，連言語訴說也成了空。曾經居住在舍衛城（Sravasti），來的人都恭敬有加，在那個地方的界限內，多次悲傷而多次哭泣。看到佛陀曾經坐過的樹林，說佛陀曾經在這裡，轉動四諦法輪（Dharmacakra，佛陀的教義），我們都親自聽聞。世間又陷入黑暗，人們不再互相尊重，自己造作各種罪惡的因，將要往生到三惡道（Three Evil Paths）。天界的眾多宮殿，如今都空虛寂寞，贍部洲（Jambudvipa，人世間）的眾生，沒有依靠，沒有救護。說佛陀曾經行走的場所，都已毀壞荒蕪，法王（佛陀）已經涅槃，世間再也沒有快樂。三十三天（Trayastrimsa）的主宰，帝釋（Indra）站在其中，苦惱憂愁，高聲大悲痛哭。諸忉利天（Trayastrimsa）等，舉起手一起哀號，剛聽到園林中，就立刻奔跑過去。這些天眾，常常嘆息佛陀如來，自己感嘆離開了世尊，曾經為他們說法的人。不能吃甘露，也停止了歌舞音樂，像這樣的諸天，心中憂愁了六個月。阿修羅（Asura）聽說，教法已經空虛。

【English Translation】 English version Like a pile of earth. The capital city is not as it was originally, capable of generating love and joy, Now seeing this jewel-adorned city, one cannot feel joy for even a moment. All the devas (gods) come to that place, the birthplace of the Sugata (Buddha), They stamp their feet and wail, further increasing their sorrow and pain. I descended from the heavens to the earth, going to various capital cities, I found that the true Dharma (Buddha's teachings) had declined, and could not be seen anywhere. Descending to the realm of Jambudvipa (the human world), I saw the Dharma greatly collapsing and being destroyed, Oppressing and troubling those who have left home to practice, they emit great cries of weeping. Within the magnificent city, for seven days, everywhere lost its radiance, And in the heavens, for seven days, there was repeated sorrow and weeping. Alas, the Great Hero (Buddha), whom I once personally met and served, How could I have imagined that I would never see him again, and even speaking of him is in vain. Having once resided in Sravasti, those who came were all respectful, Within that place's boundaries, there was repeated sorrow and weeping. Seeing the forest where the Buddha once sat, they said the Buddha was once here, Turning the Wheel of the Four Noble Truths (Dharmacakra), we personally heard and listened. The world has returned to darkness, people no longer respect each other, Having created various causes of sin, they will be reborn in the three evil realms (Three Evil Paths). The many palaces of the heavens are now all empty and desolate, The beings of Jambudvipa (the human world) have no refuge, no protection. They say the places where the Buddha once walked are all destroyed and desolate, The Dharma King (Buddha) has already entered Nirvana, and there is no joy in the world. The lord of the Thirty-Three Heavens (Trayastrimsa), Indra, stood among them, Distressed and sorrowful, he cried out loudly in great grief. The devas of Trayastrimsa and others, raised their hands and wailed together, Having just heard in the garden, they immediately rushed over. These devas constantly lamented the Buddha Tathagata, They lamented their separation from the World Honored One, who once taught them the Dharma. They could not eat ambrosia, and they stopped their singing and music, Such devas were sorrowful in their hearts for six months. The Asuras (demigods) heard that the Dharma was empty.

無主，　於是即相呼，　　興師伐忉利。　贍部諸王等，　　毀壞佛制多，　當於爾時中，　　天與修羅戰。　多有諸比丘，　　及多比丘尼，　生諸惡趣中，　　備受眾苦毒。　在家犯諸罪，　　近事壞尸羅，　互相揚惡名，　　以之生苦趣。　女人行不善，　　皆亦入三塗，　如是事興時，　　世間不安靜。　或時行聚落，　　或投竄山林，　人眾以波逃，　　壽命便夭促。　多有賊盜起，　　亦復有饑荒，　苗稼不時登，　　蝗蟲起災暴。　若於饑饉世，　　人有壽命終，　便生餓鬼中，　　具受多辛苦。　所有施塔廟，　　及與四方僧，　爾時諸比丘，　　悉共分張取。　於我滅度后，　　如是眾苦興，　應速發精勤，　　勿復更回顧。　諸有愚夫類，　　而無智慧人，　愚夫業已成，　　速生諸惡趣。　應樂讀誦說，　　智慧從此生，　人修智慧心，　　速能升善趣。　常以智慧觀，　　如我如是學，　永離眾繫縛，　　速至於涅槃。　正法不久留，　　應發堅精進，　我已如是說，　　宜速正思惟。　此劫過去已，　　滿於六十劫？　當不聞佛名，　　何能生信樂。　若人相會遇，　　飢餓苦所侵，　母子是時中，　　互相食其肉。

【現代漢語翻譯】現代漢語譯本沒有主宰，於是互相呼喚，興兵攻打忉利天（Trayastrimsa，佛教的欲界六天之一）。贍部洲（Jambudvipa，我們所居住的這個世界）的諸位國王等，毀壞佛陀制定的規矩，當在那時，天人和修羅（Asura，一種好戰的神）之間會發生戰爭。許多比丘（bhikkhu，佛教的男性出家人）和比丘尼（bhikkhuni，佛教的女性出家人），會墮入惡道，遭受各種痛苦。在家之人犯下各種罪行，優婆塞（upasaka，佛教的男性在家信徒）和優婆夷（upasika，佛教的女性在家信徒）破壞戒律，互相宣揚惡名，因此墮入苦難的境地。女人行為不端，也都會墮入三惡道（地獄、餓鬼、畜生），當這些事情發生時，世間將不得安寧。有時人們會逃往村落，有時會躲藏在山林中，人們像波浪一樣逃散，壽命也會因此縮短。到處都有盜賊興起，也會發生饑荒，莊稼不能按時成熟，蝗蟲也會帶來災難。如果在饑荒的年代，有人壽命終結，就會轉生到餓鬼道，遭受各種痛苦。所有用來佈施的佛塔和寺廟，以及供養四方僧眾的財物，那時比丘們都會共同瓜分。在我滅度之後，這些苦難將會發生，你們應該儘快精進修行，不要再回頭留戀。那些愚癡無知的人，因為愚癡的業力已經形成，會很快墮入惡道。應該喜歡讀誦佛經，智慧會由此產生，人們修習智慧之心，就能很快升入善道。要常常用智慧來觀察，像我這樣學習，就能永遠脫離各種束縛，很快到達涅槃（Nirvana，佛教的最高境界）。正法不會長久住世，應該發起堅定的精進心，我已經這樣說了，你們應該儘快正確地思考。這個劫數過去之後，要經過六十劫，那時將聽不到佛的名字，又怎麼能生起信仰和喜悅呢？如果人們相遇，被飢餓所困擾，母親和孩子在那時會互相吃對方的肉。

【English Translation】 English version Without a lord, they then call to each other, raising troops to attack Trayastrimsa (one of the six heavens of the desire realm in Buddhism). The kings of Jambudvipa (the world we inhabit) and others, destroy the rules established by the Buddha, and at that time, there will be wars between gods and Asuras (a type of warlike deity). Many bhikkhus (Buddhist monks) and bhikkhunis (Buddhist nuns) will fall into evil realms, enduring various sufferings. Lay people commit various sins, upasakas (male lay Buddhist followers) and upasikas (female lay Buddhist followers) break the precepts, and spread each other's bad names, thus falling into suffering realms. Women who behave badly will also fall into the three evil realms (hell, hungry ghosts, and animals), and when these things happen, the world will not be peaceful. Sometimes people will flee to villages, sometimes they will hide in the mountains, people scatter like waves, and their lifespans will be shortened. Thieves will rise everywhere, and there will also be famines, crops will not ripen on time, and locusts will bring disasters. If someone's life ends in a time of famine, they will be reborn in the realm of hungry ghosts, enduring various sufferings. All the stupas and temples that are donated, as well as the offerings for the Sangha (Buddhist monastic community) from all directions, will be divided and taken by the bhikkhus at that time. After my Parinirvana (the final passing away of a Buddha), these sufferings will occur, you should quickly cultivate diligently, and do not look back with attachment. Those who are foolish and ignorant, because their foolish karma has been formed, will quickly fall into evil realms. You should enjoy reading and reciting the scriptures, wisdom will arise from this, and people who cultivate a mind of wisdom will quickly ascend to good realms. You should always observe with wisdom, learn as I have, and you will be forever free from all bonds, and quickly reach Nirvana (the highest state in Buddhism). The Dharma (Buddhist teachings) will not remain long, you should generate firm diligence, I have spoken thus, you should quickly contemplate correctly. After this kalpa (an aeon) has passed, after sixty kalpas, you will not hear the name of the Buddha, how can you generate faith and joy? If people meet, and are afflicted by hunger, mothers and children will eat each other's flesh at that time.

彼時所生子，　　慞惶行不安，　住在己家中，　　猶生大怖畏。　見聞此事已，　　知其生死燒，　誰有智慧人，　　于中生愛樂？　無明是生根，　　女人是欲根，　蘊為苦惱根，　　是故應舍苦。　世有愚眾生，　　耽著于女欲，　人能離癡者，　　疾當得涅槃。　宣暢此法時，　　不遭于惡果，　不說果有漏，　　故墮惡趣中。　所有無漏法，　　空空無所有，　寂靜本無堅，　　宜應速了悟。

「複次迦葉！若有比丘或餘眾生，由能成就此第一法求無漏者，應作是言，於一切法心無所住。

「複次迦葉！菩薩應為堅固修習。云何堅固？云何修習？言堅固者，謂堅固心、堅固精進。何者名為堅固之心？菩薩念言：『乃至供養恒河沙佛，然後乃發一念之心而求佛道。次後復經恒河沙劫一佛現世，以發恒河沙等心故，一得人身，以恒河沙等人身聞一句法智慧光明，于阿耨多羅三藐三菩提作大利益。』應發如是堅固之心。又以種種方便攝佛智慧，種種苦行以為希求，種種苦行攝受佛智。復有如是堅固之心。

「複次迦葉！我今為汝宣說譬喻，由此喻故諸有智人而能解了爾所說義。由是種種難行苦行能得菩提，于恒河沙劫不應休廢。若於恒河沙劫學不休廢，則能現證無上

【現代漢語翻譯】現代漢語譯本那時出生的孩子，驚慌失措，行動不安，即使住在自己家中，仍然感到極大的恐懼。看到和聽到這些事後，知道這是生死之火的燃燒，哪個有智慧的人，會從中產生愛戀和快樂呢？無明是產生（輪迴）的根源，女人是慾望的根源，五蘊是痛苦煩惱的根源，因此應當捨棄痛苦。世上有愚癡的眾生，沉溺於對女色的慾望，人如果能夠遠離愚癡，很快就能證得涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）。宣講這個佛法時，不會遭受惡果，不說有漏的果報，所以不會墮入惡道之中。所有無漏的佛法，都是空性，一無所有，寂靜的本性並非堅固，應當迅速領悟。

『再者，迦葉（Kasyapa，佛陀的弟子之一）！如果有比丘（bhiksu，佛教出家男眾）或其他眾生，能夠成就這第一法而求無漏，應當這樣說，對於一切法，心無所執著。』

『再者，迦葉！菩薩（bodhisattva，發願要成佛的修行者）應當爲了堅固而修習。什麼是堅固？什麼是修習？所謂堅固，是指堅固的心和堅固的精進。什麼叫做堅固的心？菩薩這樣想：『乃至供養恒河沙（Ganges sand，數量極多）的佛，然後才發一念心求佛道。之後又經過恒河沙劫，才有一佛出世，因為發了恒河沙等的心，才得到一次人身，以恒河沙等的人身聽到一句佛法智慧光明，對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即佛的智慧）有大利益。』應當發起這樣堅固的心。又以種種方便攝取佛的智慧，以種種苦行作為希求，以種種苦行攝受佛的智慧。又要有這樣的堅固之心。

『再者，迦葉！我現在為你宣說譬喻，通過這個譬喻，有智慧的人就能理解我所說的意義。因為種種難行的苦行才能得到菩提（bodhi，覺悟），在恒河沙劫中不應該停止。如果在恒河沙劫中學習不停止，就能現證無上（的智慧）。』

【English Translation】 English version The child born at that time, is flustered and restless, even living in his own home, still feels great fear. Having seen and heard these things, knowing that it is the burning of the fire of birth and death, who among the wise would generate love and joy in it? Ignorance is the root of (reincarnation), woman is the root of desire, the aggregates are the root of suffering and affliction, therefore one should abandon suffering. There are foolish beings in the world, who are addicted to the desire for women, if a person can be free from delusion, he will quickly attain Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death). When proclaiming this Dharma, one will not suffer evil consequences, not speaking of the defiled results, therefore one will not fall into evil realms. All undefiled Dharmas are emptiness, nothing at all, the nature of tranquility is not solid, one should quickly realize it.

'Furthermore, Kasyapa (one of Buddha's disciples)! If there is a bhiksu (Buddhist monk) or other sentient being, who can achieve this first Dharma and seek the undefiled, they should say, regarding all Dharmas, the mind has no attachment.'

'Furthermore, Kasyapa! A bodhisattva (a practitioner who vows to become a Buddha) should cultivate for the sake of firmness. What is firmness? What is cultivation? Firmness refers to a firm mind and firm diligence. What is called a firm mind? A bodhisattva thinks: 『Even after making offerings to Buddhas as numerous as the sands of the Ganges (Ganges sand, extremely large number), only then does one generate a single thought to seek the path of Buddhahood. After that, after another kalpa (eon) as numerous as the sands of the Ganges, a Buddha appears in the world, because one has generated thoughts as numerous as the sands of the Ganges, one obtains a human body, and with a human body as numerous as the sands of the Ganges, one hears a single phrase of the wisdom light of the Dharma, which is of great benefit to anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha).』 One should generate such a firm mind. Also, one should use various skillful means to gather the wisdom of the Buddha, use various ascetic practices as a seeking, and use various ascetic practices to receive the wisdom of the Buddha. One should also have such a firm mind.'

'Furthermore, Kasyapa! I will now explain a metaphor for you, through this metaphor, those with wisdom will be able to understand the meaning of what I have said. Because of various difficult ascetic practices, one can attain bodhi (enlightenment), one should not cease in kalpas as numerous as the sands of the Ganges. If one does not cease learning in kalpas as numerous as the sands of the Ganges, one will be able to directly realize the supreme (wisdom).'

菩提。應發如是堅固之心，以為勢力以作策勤，終不捨離阿耨多羅三藐三菩提。復有如是堅固之心。迦葉！若有菩薩發是心者，何以攝受？謂不取處不取非處。何故不取處非處耶？若有取于處非處者，于無上覺則為障礙；以不取于處非處故，速得無上正等菩提。迦葉！譬如有人以滿三千大千世界珍寶持用佈施，若有如是種種經典如來所說，隨順菩提受持教法以信安住，所生福聚倍多於彼。迦葉！菩薩復有堅固之心，乃至堅固心亦不可得，是故修行不可休廢。言修習者，謂多修行。有幾多耶？隨有若干多修習法，若起一心不能解了。何以故？彼法不可為表示故。然是最勝修習之法，謂堅固心性。」

爾時世尊即說頌曰：

「無心起心想，　　當有大怖畏，　我當成不成？　　是事為云何？　而常起尋伺，　　住在於一邊，　誹謗于正道，　　不可得菩提，　此是懈怠心，　　非是菩提相。　斯人疑一切，　　諸佛及聲聞，　不行而希望，　　賢聖諸佛法。　非但由言說，　　能成安樂果，　要有信樂心，　　能成廣大法。　亦非唯心量，　　能獲勝堪任，　由一法能成，　　諸有所作事，　知其殊勝已，　　為佛故應修。

「複次迦葉！菩薩以能成就此法，亦不親近供養諸佛，而

【現代漢語翻譯】現代漢語譯本菩提（覺悟）。應當發起這樣堅固的心，以此作為力量，努力精進，最終不捨棄阿耨多羅三藐三菩提（無上正等正覺）。還要有這樣堅固的心。迦葉（佛陀弟子名）！如果有菩薩發起這樣的心，應該如何攝受呢？就是不執著于『處』（正確的道理）也不執著于『非處』（錯誤的道理）。為什麼不執著于處和非處呢？如果執著于處和非處，對於無上覺悟就會成為障礙；因為不執著于處和非處，就能迅速獲得無上正等菩提。迦葉！譬如有人用充滿三千大千世界的珍寶來佈施，如果有像這樣種種如來所說的經典，隨順菩提，受持教法，以信心安住，所產生的福德比前者多得多。迦葉！菩薩還有堅固的心，乃至連堅固的心也不可執著，所以修行不能停止。所說的修習，是指多次修行。有多少次呢？隨著有多少種修習的方法，如果只起一個念頭就不能理解。為什麼呢？因為這些法是無法用言語表達的。然而這是最殊勝的修習之法，就是堅固的心性。那時，世尊就說了偈頌：『無心卻生起有心的想法，當有很大的恐懼，我將成就還是不成就？這件事會怎麼樣？總是生起尋伺，停留在某一邊，誹謗正道，不可能得到菩提，這是懈怠的心，不是菩提的相貌。這樣的人懷疑一切，諸佛和聲聞（佛陀的弟子），不修行卻希望，賢聖諸佛的法。不僅僅依靠言語，就能成就安樂的果報，要有信樂的心，才能成就廣大的法。也不是僅僅依靠心量，就能獲得殊勝的堪能，依靠一個法就能成就，所有要做的事情，知道它的殊勝之後，爲了成佛應當修行。』『再次，迦葉！菩薩能夠成就這個法，也不親近供養諸佛，而』

【English Translation】 English version Bodhi (enlightenment). One should generate such a firm mind, using it as strength to diligently strive, and ultimately not abandon Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). One should also have such a firm mind. Kashyapa (name of a Buddha's disciple)! If a Bodhisattva generates such a mind, how should it be embraced? It means not clinging to 'place' (correct principles) nor clinging to 'non-place' (incorrect principles). Why not cling to place and non-place? If one clings to place and non-place, it will become an obstacle to unexcelled enlightenment; because one does not cling to place and non-place, one can quickly attain unexcelled perfect enlightenment. Kashyapa! For example, if someone uses treasures filling three thousand great chiliocosms to give as alms, if there are such various sutras spoken by the Tathagata (Buddha), following Bodhi, receiving and upholding the teachings, and abiding with faith, the merit generated will be many times more than the former. Kashyapa! A Bodhisattva also has a firm mind, even the firm mind itself is not to be clung to, therefore, cultivation cannot cease. What is meant by cultivation is to practice many times. How many times? As many as there are methods of cultivation, if one only has one thought, one cannot understand. Why? Because these dharmas cannot be expressed in words. Yet this is the most excellent method of cultivation, which is the firm nature of mind. At that time, the World Honored One spoke the following verses: 'If the mind is without thought, yet thoughts arise, There will be great fear, Will I achieve or not achieve? How will this matter be? Always giving rise to seeking and pondering, Dwelling on one side, Slandering the right path, It is impossible to attain Bodhi, This is a lazy mind, Not the appearance of Bodhi. Such a person doubts everything, All Buddhas and Shravakas (Buddha's disciples), Not practicing yet hoping for, The Dharma of the sages and Buddhas. Not merely by words, Can one achieve the fruit of happiness, One must have a mind of faith and joy, To achieve the vast Dharma. Nor is it merely by the capacity of the mind, That one can obtain superior competence, By one Dharma one can achieve, All things that need to be done, Having known its excellence, For the sake of Buddhahood, one should cultivate.' 'Furthermore, Kashyapa! A Bodhisattva who can achieve this Dharma, also does not draw near to make offerings to the Buddhas, but'

自記言：『我當得作如來、應、正等覺。』迦葉！在家菩薩有三種修，能于菩提而作利益。何等為三？為一切智故深生愛樂，不墮本業，堅持五戒。具此三支能成六法。何等為六？謂得聖處，不啞不吃不聾不失聰聽，身變端嚴，速得深信于甚深法不生怖畏，隨所聞法不用功勞而能領解，速得不退；於此六法應當善知。有五障轉。何等為五？謂離間語，一切妄語，意樂不成，心懷嫉妒，耽著諸欲；如是五法為障礙轉。復有三法應當修行。何等為三？謂常興心欲出家故，于持戒沙門婆羅門所尊重恭敬，若非同類說法之者應遠離之。何以故？菩薩不應修學彼法，若修學者如負芻草。何以故？非佛道故。若擔負者即為執著，同諸愚癡，是故不應修學彼法。

「複次迦葉！菩薩又應受學三法。何等為三？謂常隨順諸佛如來，為他演說勤自修行，于眾生所修習慈心；於此三處受已應學。複次應當親近三法。何等為三？謂離捶打，不毀他人說云卑賤，于怖畏者施其無畏；應當親近如是三法。」

爾時世尊而說頌曰：

「不親下劣人，　　見不正直者，　見已當遠離，　　猶如避毒蛇，　不應隨學他，　　不禮應遠離，　猶如見惡狗，　　以生惡趣中，　有懷執著人，　　學之同惡趣。　聞說勝空法，　　應

【現代漢語翻譯】現代漢語譯本：自記言：『我應當成就如來、應供、正等覺。』迦葉（佛陀弟子名）！在家菩薩有三種修行，能對菩提（覺悟）產生利益。是哪三種呢？爲了獲得一切智慧而深切地愛樂，不墮入過去的業力，堅持五戒。具備這三種要素能成就六種功德。是哪六種呢？即獲得聖地，不啞、不聾、不失聰聽，身體變得端正莊嚴，迅速對甚深佛法產生深信而不生恐懼，隨所聽聞的佛法不用費力就能領悟理解，迅速獲得不退轉；對於這六種功德應當善加了解。有五種障礙會轉變。是哪五種呢？即離間語、一切妄語、意願不能成就、心懷嫉妒、貪戀各種慾望；這五種法會成為障礙而轉變。還有三種法應當修行。是哪三種呢？即常常發起出家的心願，對於持戒的沙門（出家修行者）和婆羅門（古印度祭司）應當尊重恭敬，如果不是同類說法的人應當遠離他們。為什麼呢？菩薩不應當修學他們的法，如果修學就如同揹負乾草。為什麼呢？因為那不是佛道。如果揹負那些法就如同執著，和愚癡的人一樣，所以不應當修學他們的法。複次，迦葉！菩薩還應當受學三種法。是哪三種呢？即常常隨順諸佛如來，爲了他人演說佛法而勤奮修行，對於眾生修習慈悲心；在這三個方面接受后應當學習。再次，應當親近三種法。是哪三種呢？即遠離捶打，不詆譭他人說他們卑賤，對於恐懼的人給予他們無畏；應當親近這三種法。這時，世尊說了偈頌：『不親近下劣之人，見到不正直的人，見到后應當遠離，如同躲避毒蛇，不應當隨學他人，不禮敬的人應當遠離，如同見到惡狗，因為他們會墮入惡道，有執著的人，學習他們會一同墮入惡道。聽聞殊勝的空性之法，應當……』

【English Translation】 English version: 'I shall attain the Tathagata, Arhat, Samyak-sambuddha.' Kashyapa (name of a Buddha's disciple)! There are three practices of a Bodhisattva at home that can benefit Bodhi (enlightenment). What are the three? To deeply love and desire all wisdom, not to fall into past karma, and to uphold the five precepts. Possessing these three factors can achieve six merits. What are the six? That is, to obtain a sacred place, not to be mute, not to be deaf, not to lose hearing, to have a body that becomes upright and dignified, to quickly develop deep faith in the profound Dharma without fear, to understand and comprehend the Dharma as soon as it is heard without effort, and to quickly attain non-retrogression; one should understand these six merits well. There are five obstacles that will transform. What are the five? That is, divisive speech, all false speech, intentions that cannot be fulfilled, harboring jealousy, and being attached to various desires; these five dharmas will become obstacles and transform. There are also three dharmas that should be practiced. What are the three? That is, to constantly generate the desire to leave home, to respect and revere the Shramanas (ascetic practitioners) and Brahmins (ancient Indian priests) who uphold the precepts, and to stay away from those who do not preach the same teachings. Why? Bodhisattvas should not study their teachings, and if they do, it is like carrying dry grass. Why? Because that is not the path of the Buddha. If one carries those teachings, it is like being attached, the same as the foolish, so one should not study their teachings. Furthermore, Kashyapa! Bodhisattvas should also learn three dharmas. What are the three? That is, to always follow the Buddhas and Tathagatas, to diligently practice for the sake of explaining the Dharma to others, and to cultivate loving-kindness towards all beings; after accepting these three aspects, one should learn them. Furthermore, one should be close to three dharmas. What are the three? That is, to refrain from beating, not to slander others by saying they are lowly, and to give fearlessness to those who are afraid; one should be close to these three dharmas. At that time, the World Honored One spoke in verse: 'Do not be close to inferior people, when you see those who are not upright, you should stay away from them, like avoiding a poisonous snake, you should not follow others, those who do not pay respect should be avoided, like seeing a vicious dog, because they will fall into evil realms, those who are attached, learning from them will fall into evil realms together. Upon hearing the supreme Dharma of emptiness, one should...'

生愛樂心，　及樂空比丘，　　亦應起尊敬，　增長多聞道，　　而生利智心。　親近勝菩提，　　有情應敬禮，　疾行受其教，　　速生諸善根，　增長智慧心，　　如蓮生在水。　宜多聽受法，　　所增善速增，　以增智慧心，　　能斷于諸漏。　大威德無畏，　　大智大精勤，　為欲利益他，　　自身盛利益。　在家應舍離，　　捶楚打眾生，　發趣求菩提，　　於法得不退，　無病最端正，　　人皆愛敬之。　若修習慈心，　　舍離諸惡道，　三十三天上，　　五欲自歡娛。　從天若命終，　　不墮於三惡，　生處於人世，　　種族豪貴家，　形貌最端嚴，　　人無能毀者，　天龍所守護，　　隨法正修行。　受于勝妙處，　　為人所愛重，　善得安隱眠，　　寤亦心安隱，　以為天擁護，　　終無怖畏心，　此之廣大法，　　有如是勝相。　在家或出家，　　更有大饒益，　令發悟憶念，　　多人諸善根。　怖者以施安，　　趣向菩提果，　更不事余天，　　唯除一切智，　是人得正道，　　諸智共相應。　以此諸善根，　　舍離三惡趣，　得智獲三明，　　善學於三學。　如所作功德，　　如其所禮敬，　獨為眾生尊，　　人多恭敬禮

【現代漢語翻譯】現代漢語譯本對於那些喜愛快樂的心，以及那些樂於空性的比丘（bhikkhu，佛教出家男眾），也應該生起尊敬之心。通過增長多聞的修行之道，從而生起敏銳的智慧之心。親近殊勝的菩提（bodhi，覺悟），有情眾生都應該恭敬禮拜。迅速地接受他們的教導，快速地生出各種善根。增長智慧之心，就像蓮花生長在水中一樣。應該多多聽聞佛法，所增長的善行會迅速增長。通過增長智慧之心，能夠斷除一切煩惱。具有大威德、無所畏懼、大智慧和大精進的人，爲了利益他人，自身也獲得巨大的利益。在家之人應該捨棄捶打傷害眾生的行為，發起追求菩提之心，在佛法中得到不退轉。無病且相貌端正的人，都會受到人們的愛戴和尊敬。如果修習慈悲之心，就能捨離各種惡道。在三十三天（Trayastrimsa，佛教欲界第二天）上，可以盡情享受五欲之樂。從天界壽命終結后，不會墮入三惡道。轉生到人間，會出生在豪門貴族之家。相貌最為端莊美麗，沒有人能夠詆譭。受到天龍（Naga，佛教護法神）的守護，能夠依照佛法如法修行。享受殊勝美好的境地，受到人們的愛戴和尊重。能夠安穩地入睡，醒來時內心也安穩。因為有天神的擁護，最終不會有恐懼之心。這種廣大的佛法，具有如此殊勝的功德。無論是在家還是出家，都能獲得更大的利益。能夠啓發覺悟和憶念，使許多人種下善根。使恐懼的人得到安寧，引導他們走向菩提之果。不再侍奉其他天神，只皈依一切智者（Buddha，佛陀）。這樣的人能夠獲得正道，各種智慧都會相應而生。憑藉這些善根，能夠舍離三惡趣。獲得智慧和三明（Trividya，宿命明、天眼明、漏盡明），善於學習三學（戒、定、慧）。如同所作的功德，如同所行的禮敬，獨自成為眾生的尊者，受到人們的恭敬禮拜。

【English Translation】 English version Those who cherish a joyful heart, and those bhikkhus (Buddhist monks) who delight in emptiness, should also be regarded with respect. By increasing the path of learning, one develops a keen mind of wisdom. Draw near to the supreme Bodhi (enlightenment), all sentient beings should pay homage. Quickly receive their teachings, and swiftly generate all kinds of wholesome roots. Increase the mind of wisdom, just as a lotus grows in water. One should listen to the Dharma (Buddhist teachings) frequently, and the good that is increased will grow rapidly. By increasing the mind of wisdom, one can cut off all defilements. Those with great power, fearlessness, great wisdom, and great diligence, for the benefit of others, also gain great benefit themselves. Lay people should abandon the act of beating and harming living beings, and aspire to Bodhi, attaining non-retrogression in the Dharma. Those who are free from illness and have a handsome appearance are loved and respected by all. If one cultivates a heart of loving-kindness, one can abandon all evil paths. In the Trayastrimsa (the Heaven of Thirty-Three Gods), one can enjoy the pleasures of the five desires. After the end of one's life in the heavens, one will not fall into the three evil realms. Reborn in the human world, one will be born into a noble and wealthy family. One's appearance will be most dignified and beautiful, and no one will be able to defame them. Protected by the Nagas (Buddhist deities), one will be able to practice the Dharma correctly. One will enjoy superior and wonderful places, and be loved and respected by others. One will sleep peacefully, and upon waking, one's mind will also be at peace. Because one is protected by the gods, one will ultimately have no fear. This vast Dharma has such supreme merits. Whether one is a lay person or a monastic, one can obtain even greater benefits. It can inspire awakening and mindfulness, enabling many people to plant wholesome roots. It brings peace to those who are afraid, and guides them towards the fruit of Bodhi. One no longer serves other gods, but only takes refuge in the All-Knowing One (Buddha). Such a person can attain the right path, and all kinds of wisdom will arise accordingly. By virtue of these wholesome roots, one can abandon the three evil realms. One will gain wisdom and the three knowledges (Trividya: knowledge of past lives, divine eye, and the extinction of defilements), and be skilled in the three trainings (morality, concentration, and wisdom). Like the merits one has made, like the reverence one has shown, one alone becomes the honored one of all beings, and is revered and worshipped by many.

，　禮敬如來者，　　眾中為最上。　住于在家地，　　若發菩提心，　為彼說法言，　　及余汝當聽。

「複次迦葉！在家菩薩應成三法。何等為三？應離世間嬉戲放逸互相贈遺及以選擇良日吉辰，應常清潔離多納受，復當精進修學多聞。菩薩應成如是三法。復有三法應受修行。何等為三？于說法者不為障礙，應當勸請說法之人，恒然燈燭。常應作是三種之行。複次迦葉！有三種法終不應作，若有作者則受女身。何等為三？不應障母聽聞正法及見比丘，不應障妻見諸比丘及聞正法，乃至不應於己妻所犯其非路。如是三法終不應作，若有作者便受女身」

爾時世尊而說頌曰：

「常應以信心，　　燃燈燭光曜，　便獲無塵垢，　　清凈之佛眼，　由依此眼故，　　了諸所知法。　若能了所知，　　以知過去法，　知現在亦然，　　不分別未來，　無有三種相。　　有斯二種相，　舍離於第三，　　相即名無相，　皆同爲一義。　　佛所說諸根，　然法無根本，　　於斯起分別，　便失勝菩提。　　凈修佛眼已，　現證一切法，　　此句即菩提，　如上所開示。　　法無有能示，　亦無能毀者，　　諸法如虛空，　是故說開示。　　導師宣此義，　以為在家人，　　

【現代漢語翻譯】現代漢語譯本禮敬如來（Tathagata，佛的稱號）的人，在眾人之中是最為尊上的。安住在居士地位的人，如果發起菩提心（Bodhi-citta，覺悟之心），為他們宣說佛法，以及其他你們應當聽聞的道理。

『再者，迦葉（Kasyapa，佛陀的弟子）！在家菩薩應當成就三種法。是哪三種呢？應當遠離世間的嬉戲放縱、互相饋贈禮物以及選擇良辰吉日，應當經常保持清潔，遠離過多的接受供養，還應當精進修學，廣聞佛法。菩薩應當成就這三種法。還有三種法應當受持修行。是哪三種呢？對於說法的人不應制造障礙，應當勸請說法之人，經常點燃燈燭。應當經常做這三種行為。再者，迦葉！有三種法是絕對不應該做的，如果有人做了，就會轉生為女人。是哪三種呢？不應該阻礙母親聽聞正法以及見到比丘（bhiksu，出家男眾），不應該阻礙妻子見到比丘以及聽聞正法，甚至不應該在自己的妻子身上犯下非法的性行為。這三種法是絕對不應該做的，如果有人做了，就會轉生為女人。』

這時，世尊（Bhagavan，佛的稱號）說了偈頌：

『應當經常以信心，燃點燈燭，使光明照耀，便能獲得沒有塵垢，清凈的佛眼（Buddha-caksu，佛的眼睛，象徵智慧）。由於依靠這佛眼，就能了知一切所知的法（dharma，佛法）。如果能夠了知所知，以知過去法，知道現在也是這樣，不分別未來，就沒有三種相（tri-laksana，諸行無常、諸法無我、涅槃寂靜）。有這兩種相，舍離第三種，相即名為無相，都同爲一個意義。佛所說的諸根（indriya，眼、耳、鼻、舌、身、意），然而法沒有根本，於此產生分別，就會失去殊勝的菩提（bodhi，覺悟）。清凈地修習佛眼之後，就能現證一切法，這句就是菩提，如上面所開示的。法沒有能開示的，也沒有能毀壞的，諸法如虛空，所以說開示。導師（Natha，佛的稱號）宣說這個意義，是爲了在家之人。』

【English Translation】 English version Those who pay homage to the Tathagata (the title of the Buddha) are the most supreme among the assembly. Those who dwell in the position of a householder, if they generate the Bodhi-citta (the mind of enlightenment), For them, the Dharma (Buddhist teachings) is expounded, and you should listen to the rest.

'Furthermore, Kasyapa (a disciple of the Buddha)! A Bodhisattva (a being on the path to Buddhahood) who is a householder should accomplish three dharmas (teachings). What are the three? One should refrain from worldly amusements and indulgence, from exchanging gifts, and from choosing auspicious days and times. One should always maintain cleanliness, refrain from excessive acceptance of offerings, and should diligently study and learn extensively. A Bodhisattva should accomplish these three dharmas. There are also three dharmas that should be practiced. What are the three? One should not create obstacles for those who expound the Dharma, one should encourage those who expound the Dharma, and one should always light lamps and candles. One should always perform these three actions. Furthermore, Kasyapa! There are three dharmas that should absolutely not be done; if one does them, one will be reborn as a woman. What are the three? One should not obstruct one's mother from hearing the true Dharma and seeing the bhiksus (monks), one should not obstruct one's wife from seeing the bhiksus and hearing the true Dharma, and one should not commit illicit sexual acts with one's wife. These three dharmas should absolutely not be done; if one does them, one will be reborn as a woman.'

At that time, the Bhagavan (the title of the Buddha) spoke in verse:

'One should always with faith, light lamps and candles, so that the light shines, and one will obtain the pure Buddha-caksu (Buddha's eye, symbolizing wisdom) without defilement. By relying on this Buddha-eye, one will understand all knowable dharmas (teachings). If one can understand what is knowable, by knowing the past dharmas, knowing that the present is also like that, not distinguishing the future, there are no three characteristics (tri-laksana, impermanence, no-self, and nirvana). Having these two characteristics, abandoning the third, the characteristic is called no-characteristic, all being the same meaning. The indriyas (faculties) spoken of by the Buddha, yet the Dharma has no root, from this arises discrimination, and one will lose the supreme bodhi (enlightenment). Having purified the Buddha-eye, one will directly realize all dharmas, this phrase is bodhi, as explained above. The Dharma has no one who can reveal it, nor one who can destroy it, all dharmas are like space, therefore it is said to be revealed. The Natha (the title of the Buddha) proclaims this meaning, for the sake of householders.'

常燃燈燭光，　得佛眼明瞭。　　不斷他說法，　釋師子之教，　　終不往三塗，　不受生盲果。　　能常勸請他，　宣揚最勝教，　　以此善根力，　轉無上法輪。　　若人于母所，　為作法留難，　　受鄙陋女身，　盲傴多眾罪，　　不曾睹眾色，　亦不少聞聲，　　住于幽闇間，　猶如蝙蝠類。　　于妻生妒忌，　與作障法緣，　　從茲速命終，　當爲極陋女，　　發黃眼睛綠，　黧黯目盲冥，　　足跛懷毒心，　耳聾多口舌。　　如斯種類處，　速受眾惡身，　　常為欲因緣，　丈夫生嫉妒。

「複次迦葉！在家菩薩有三種法所不應作。何等為三？若他施物，設有微少蘇醍醐等乃至或多難施之物，主若不請不應行施；他欲出家不應留難，未出家者應當勸喻令使出家；見有建立如來塔廟當助修營，不應緣此取其財物。如是三法在家菩薩所不應作。」

爾時世尊而說頌曰：

「他施功德財，　　不應與非處，　于重便獲罪，　　所施不能遮。　信者詣施前，　　合掌儼然立，　于中人力少，　　樂欲給侍僧。　應隨施主言，　　助其少人力，　水漿湯飲等，　　及余輕物類，　無違施主心，　　不令他怨恨。　若有欲出家，　　或子或親屬，　菩

【現代漢語翻譯】現代漢語譯本經常點燃燈燭，能獲得佛陀的明亮之眼。不斷地宣說佛法，傳播釋迦牟尼（釋師子）的教誨，最終不會墮入三惡道（三塗），不會遭受天生失明的果報。如果能經常勸請他人，宣揚最殊勝的教法，憑藉這種善根的力量，就能轉動無上的法輪（佛法的傳播）。如果有人對母親，設定佛法的障礙，會遭受卑賤的女性身體，盲眼、駝背，身負眾多罪業，不曾見過各種色彩，也聽不到任何聲音，居住在幽暗之處，如同蝙蝠一般。如果對妻子產生嫉妒，設定障礙佛法的因緣，從此迅速命終，會成為極其醜陋的女子，頭髮枯黃，眼睛發綠，面色黝黑，雙目失明，腿腳殘疾，心懷惡毒，耳朵失聰，多嘴多舌。像這樣的人，會迅速遭受各種惡報，常常因為慾望的緣故，讓丈夫產生嫉妒。「再者，迦葉（佛陀弟子名）！在家菩薩有三種行為不應該做。是哪三種呢？如果他人佈施的物品，即使是少量的酥油（蘇醍醐）等，乃至是難以佈施的物品，如果施主沒有請求，不應該擅自施捨；他人想要出家，不應該阻礙，對於尚未出家的人，應當勸說他們出家；見到有建立如來（佛陀）的塔廟，應當幫助修繕，不應該藉此機會獲取財物。這三種行為是在家菩薩不應該做的。」這時，世尊（佛陀）說了偈頌：「他人佈施的功德財物，不應該給予不適當的人，如果這樣做會犯下重罪，所施捨的功德也無法彌補。信徒來到佈施的場所，合掌恭敬地站立，如果其中人力不足，樂意為僧侶提供服務。應當順從施主的意思，幫助他們做些力所能及的事情，比如提供水漿、湯飲等，以及其他輕便的物品，不要違背施主的心意，不要讓他們產生怨恨。如果有人想要出家，無論是子女還是親屬，不應該阻礙他們，應當隨喜他們的功德。」

【English Translation】 English version Constantly lighting lamps and candles, one obtains the clear eyes of the Buddha. Continuously speaking the Dharma, spreading the teachings of Shakyamuni (Shishi Zi), one will ultimately not fall into the three evil realms (Tri-gati), and will not suffer the result of being born blind. If one can constantly encourage others, proclaiming the most supreme teachings, by the power of this good root, one can turn the unsurpassed Dharma wheel (the propagation of the Dharma). If someone creates obstacles to the Dharma for their mother, they will suffer a lowly female body, being blind, hunchbacked, bearing many sins, never having seen various colors, nor heard any sounds, dwelling in a dark place, like a bat. If one is jealous of their wife, creating obstacles to the Dharma, they will quickly die and be reborn as an extremely ugly woman, with yellow hair, green eyes, a dark complexion, blind eyes, crippled legs, a poisonous heart, deaf ears, and a gossipy tongue. Such people will quickly suffer various evil retributions, often because of desire, causing their husbands to be jealous. Furthermore, Kashyapa (name of a Buddha's disciple)! There are three things that a lay Bodhisattva should not do. What are these three? If others are giving offerings, even if it is a small amount of ghee (Suddha-sarpi) or other difficult-to-give items, if the donor has not requested it, one should not give it away; if others want to leave home (become a monk or nun), one should not hinder them, and for those who have not yet left home, one should encourage them to do so; upon seeing the establishment of a Tathagata (Buddha) stupa or temple, one should help with its repair, and should not take its property for oneself. These three things are what a lay Bodhisattva should not do. At that time, the World Honored One (Buddha) spoke in verse: The merit and wealth given by others should not be given to inappropriate people, if one does so, one will commit a serious offense, and the merit given cannot compensate for it. Believers come to the place of giving, standing respectfully with palms together, if there are few people to help, they are happy to serve the Sangha (monastic community). One should follow the donor's wishes, helping them with what little they can, such as providing water, soup, and other light items, not going against the donor's wishes, and not causing them to resent. If someone wants to leave home, whether it is their children or relatives, one should not hinder them, and should rejoice in their merit.

薩於是中，　　不應作留難。　愿有情安樂，　　愿得證涅槃，　我勝意樂然，　　愿說無上法。　知其過失已，　　不應穢自身，　勿長夜憂嗟，　　為煩惱所染。

「複次迦葉！在家菩薩有三種法不應修行。何等為三？不應販賣男子女人，又亦不應與他非藥，若有作者不應親近。」

爾時世尊而說頌曰：

「應離販賣男，　　亦離販賣女，　非藥勿與他，　　若與者應離。　為苦眾生故，　　天等所同訶，　隨趣諸方維，　　憂箭所中害。　長夜增憂惱，　　眾苦逼其身，　夭壽自銷亡，　　是故不應作。　此過及余失，　　我悉了其因，　為諸菩薩等，　　略說其少分。

「複次迦葉！在家菩薩有三種法所不應作。何等為三？不應往彼淫女之家，不應親近諸媒媾者，不住屠殺牛羊等處。如是三法所不應作。」

爾時世尊而說頌曰：

「不至淫女家，　　專行穢欲者，　速致世譏嫌，　　親近下欲故。　尊者知其往，　　便即起嫌訶，　招疾害其身，　　以之令壽盡。　常不應親近，　　媒媾男女人，　他娶女為婚，　　近之被誹謗。　亦不應往詣，　　諸為屠宰家，　菩薩勝依人，　　皆所不稱讚。　此諸深過患，　　如來悉了知，　

【現代漢語翻譯】現代漢語譯本在一切事物中，不應設定障礙。愿一切眾生都安樂，愿他們都能證得涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）。我以殊勝的意願和喜樂，愿宣說無上的佛法。知道自己的過失后，不應玷污自身，不要長夜憂愁嘆息，被煩惱所污染。

『再者，迦葉（Kasyapa，佛陀的弟子之一）！在家菩薩有三種行為不應修行。是哪三種呢？不應販賣男子和女人，也不應給予他人非藥之物，如果有人這樣做，不應親近。』

那時，世尊（釋迦牟尼佛）說了偈頌：

『應當遠離販賣男子，也應遠離販賣女子，非藥之物不要給予他人，如果有人給予，應當遠離。爲了受苦的眾生，天人等都會呵責這種行為，無論去往哪個方向，都會被憂愁的箭所傷害。長夜增加憂愁煩惱，眾苦逼迫其身，壽命也會因此而消亡，所以不應這樣做。這些過失以及其他的過失，我都完全瞭解其原因，爲了諸位菩薩等，我略說其中的少部分。』

『再者，迦葉！在家菩薩有三種行為不應做。是哪三種呢？不應前往**（妓院）之家，不應親近那些媒人，不住在屠殺牛羊等的地方。這三種行為是不應做的。』

那時，世尊說了偈頌：

『不要去**（妓院）之家，那些專門行淫穢之事的人，會迅速招致世人的譏諷和嫌棄，因為親近下賤的慾望。尊者知道他去那裡，就會立刻產生嫌棄和呵責，招致疾病傷害身體，並因此而縮短壽命。常常不應親近，那些為男女牽線的媒人，為他人娶妻或嫁女，親近他們會被誹謗。也不應前往，那些屠宰牛羊等的地方，菩薩是殊勝的修行者，這些行為都是不被稱讚的。這些深重的過患，如來（Tathagata，佛陀的稱號之一）都完全瞭解，

【English Translation】 English version In all things, one should not create obstacles. May all sentient beings be happy, may they all attain Nirvana (the highest state of enlightenment in Buddhism, referring to the liberation from the cycle of birth and death). With my superior intention and joy, I wish to proclaim the supreme Dharma (Buddhist teachings). Having known one's own faults, one should not defile oneself, Do not grieve and lament through the long night, being tainted by afflictions.

'Furthermore, Kasyapa (one of Buddha's disciples)! There are three practices that a lay Bodhisattva should not engage in. What are these three? One should not trade in men and women, nor should one give others non-medicinal substances, and if someone does these things, one should not associate with them.'

At that time, the World Honored One (Shakyamuni Buddha) spoke in verse:

'One should refrain from trading in men, and also refrain from trading in women, Non-medicinal substances should not be given to others, and if someone gives them, one should stay away. For the sake of suffering beings, even gods will reproach such actions, No matter which direction one goes, one will be harmed by the arrows of sorrow. The long night increases sorrow and affliction, various sufferings oppress the body, And one's lifespan will also diminish because of this, therefore one should not do these things. These faults and other faults, I fully understand their causes, For the sake of all Bodhisattvas, I briefly speak of a small portion of them.'

'Furthermore, Kasyapa! There are three actions that a lay Bodhisattva should not do. What are these three? One should not go to the house of a **(brothel), one should not associate with matchmakers, and one should not dwell in places where cattle and sheep are slaughtered. These three actions should not be done.'

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

'Do not go to the house of a **(brothel), those who are devoted to impure desires, Will quickly incur the ridicule and disdain of the world, because of associating with base desires. If the venerable ones know that he goes there, they will immediately feel disgust and reproach, Bringing about illness that harms the body, and thereby shortening one's lifespan. One should always not associate with matchmakers who arrange marriages for men and women, For those who arrange marriages for others, associating with them will lead to slander. One should also not go to places where cattle and sheep are slaughtered, Bodhisattvas are superior practitioners, and these actions are not praised. These deep faults and harms, the Tathagata (one of Buddha's titles) fully understands,

為不正行人，　　我今如實說。　世尊所有教，　　我弟子能知，　斯人于佛前，　　能詣所行處。　眾生住聖道，　　將速至涅槃，　佛為如是人，　　非為惡行說。

「複次迦葉！在家菩薩應成三法。何等為三？住在家中觀己身命如客使想，於己施物起積聚想，于未施者如遠離我百由旬想，不為妻子作積聚想。在家菩薩應當成就如是三法。」

爾時世尊而說頌曰：

「常修于死想，　　我命速當終，　于其所積財，　　應修取堅實。　財不為妻子，　　亦不為己身，　速疾得堅牢，　　身命及財物。　殷重求佛道，　　不起貢高心，　若舍饒益門，　　常遭諸損害。　猶如於戲童，　　少嘗非飽足，　法味尚輕微，　　雖信非堪保。　修行非猛勵，　　相去實全遙，　弘揚若不休，　　名為究竟法。　迦葉我今說，　　如斯諸法門，　人能解了之，　　名為一切智。　以智善觀察，　　于身生厭離，　常自正思惟，　　想之如對我。

「複次迦葉！在家菩薩成就三法，得不退轉于阿耨多羅三藐三菩提。何等為三？父母不信令其住信、父母毀戒勸令住戒、父母慳貪勸令住舍，讚歎無上正等菩提，為他說法；是為第一得不退轉無上菩提。複次迦葉！在家菩薩

【現代漢語翻譯】現代漢語譯本對於那些行為不正的人，我現在如實地說。世尊（釋迦牟尼佛）所有的教誨，我的弟子們能夠理解，這樣的人在佛前，能夠到達他們所修行的地方。眾生安住于聖道，將很快到達涅槃（佛教的最高境界，指解脫和寂滅），佛陀是為這樣的人說法，而不是為那些作惡的人說法。

『再者，迦葉（佛陀的弟子）！在家的菩薩應該成就三種法。是哪三種呢？住在家裡，觀察自己的生命如同過客，對於自己所擁有的財物，要生起積聚的想法，對於那些沒有施捨的人，要像遠離我百由旬（古印度長度單位）一樣，不要為妻子兒女積聚財物。在家的菩薩應當成就這三種法。』

這時，世尊說了偈頌：

『常常修習死亡的念頭，我的生命很快就會終結，對於所積聚的財富，應當修習獲取堅實的東西。財富不是爲了妻子兒女，也不是爲了自己，要迅速獲得堅固的，包括生命和財物。慇勤地追求佛道，不要生起驕傲自大的心，如果捨棄了饒益眾生的法門，常常會遭受各種損害。就像玩耍的孩童，稍微嘗一點就不能滿足，佛法的滋味還很輕微，即使相信也不能保證。修行如果不勇猛精進，相差就非常遙遠，如果弘揚佛法不停止，就稱為究竟的佛法。迦葉，我現在說，像這樣的各種法門，人如果能夠理解，就稱為一切智（佛的智慧）。用智慧善於觀察，對於身體產生厭離，常常自己正確地思考，把身體想像成敵人一樣。

『再者，迦葉！在家的菩薩成就三種法，就能在阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）中不退轉。是哪三種呢？父母不信佛法，就引導他們生起信心；父母毀犯戒律，就勸導他們遵守戒律；父母慳吝貪婪，就勸導他們佈施，讚歎無上正等菩提，為他人說法；這是第一種得到不退轉無上菩提的方法。再者，迦葉！在家的菩薩

【English Translation】 English version For those who do not walk righteously, I now speak truthfully. All the teachings of the World Honored One (Shakyamuni Buddha), my disciples can understand, Such people, before the Buddha, can reach the place where they practice. Sentient beings dwelling on the holy path will quickly reach Nirvana (the highest state in Buddhism, referring to liberation and extinction), The Buddha speaks for such people, not for those who do evil.

'Furthermore, Kashyapa (a disciple of the Buddha)! A lay Bodhisattva should accomplish three dharmas. What are the three? Living at home, observing one's own life as a guest, regarding one's own possessions with the thought of accumulation, and regarding those who have not given alms as if they were a hundred yojanas (an ancient Indian unit of length) away from me, not accumulating wealth for wife and children. A lay Bodhisattva should accomplish these three dharmas.'

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

'Constantly cultivate the thought of death, my life will soon end, Regarding the accumulated wealth, one should cultivate the acquisition of something solid. Wealth is not for wife and children, nor is it for oneself, Quickly obtain the firm, including life and possessions. Diligently seek the path of the Buddha, do not give rise to arrogance, If one abandons the path of benefiting sentient beings, one will often suffer various harms. Like a child at play, a little taste is not enough to satisfy, The taste of the Dharma is still slight, even if one believes, it cannot be guaranteed. If practice is not vigorous and diligent, the distance is very far, If the propagation of the Dharma does not cease, it is called the ultimate Dharma. Kashyapa, I now say, such various Dharma gates, If a person can understand them, they are called all-knowing (the wisdom of the Buddha). Use wisdom to observe well, generate aversion to the body, Constantly think correctly, imagine the body as an enemy.

'Furthermore, Kashyapa! A lay Bodhisattva who accomplishes three dharmas will not regress in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment, i.e., the wisdom of the Buddha). What are the three? If parents do not believe in the Dharma, guide them to generate faith; if parents violate precepts, persuade them to observe precepts; if parents are stingy and greedy, persuade them to give alms, praise the unexcelled complete perfect enlightenment, and preach the Dharma to others; this is the first method to obtain non-regressing unexcelled enlightenment. Furthermore, Kashyapa! A lay Bodhisattva

。知可供養不可供養，可供養者而供養之，若不可者即不供養，然于彼所修習慈心；由成如是第二法故，得不退轉無上菩提。複次迦葉。在家菩薩勤苦積財。不令虛費無令散失！不浪與他宜堅舉置，而於凈戒沙門婆羅門諸眾生所平等施之，與同法者無所障礙；由成如是第三法故，得不退轉無上菩提。」

爾時世尊而說頌曰：

「若在家菩薩，　　求無上菩提，　生三根本慧，　　此為最上覺。　若父及與母，　　惡慧無信心，　勸令生信樂，　　令其住勝法。　慳犯住戒舍，　　無慧教令慧，　亦常勸於是，　　為菩提勝法。　應往於四方，　　遍求說法者，　法施以教人，　　由斯增智慧。　犯戒令住戒，　　無信令信心，　無慧教令慧，　　得成不退轉。　若逢慧比丘，　　持戒多聞者，　恭敬親近之，　　數往而咨問，　在家由此法，　　得不退菩提。　知彼勝德人，　　多聞具諸智，　慧解堪尊重，　　可持身肉施。　此為信心相，　　如我前所言，　無信則不能，　　發大菩提意。　聰明見勝事，　　速成深利益，　于諸殊妙法，　　取證不為難。　知自及與他，　　如斯勝饒益，　與出離相應，　　是故增智慧。　本來恒積集，　　所有諸資財，

【現代漢語翻譯】現代漢語譯本『知道哪些人可以供養，哪些人不可以供養，對於可以供養的人就供養，對於不可以供養的人就不供養，但對他們修習慈悲心；由於成就這第二種法，就能得到不退轉的無上菩提。』『再者，迦葉（佛陀弟子名）。在家菩薩勤勞辛苦地積攢財富，不讓它白白浪費，不讓它散失！不隨意給予他人，應該妥善保管，然後平等地佈施給持凈戒的沙門（出家修行者）和婆羅門（古印度祭司），以及其他眾生，對於與自己修習相同法門的人，更不應有所障礙；由於成就這第三種法，就能得到不退轉的無上菩提。』當時，世尊說了偈頌：『如果在家菩薩，尋求無上菩提，產生三種根本智慧，這是最上的覺悟。如果父母，愚昧沒有信心，勸導他們生起信心和喜悅，讓他們安住于殊勝的佛法。對於吝嗇、犯戒、捨棄戒律的人，以及沒有智慧的人，教導他們智慧，也常常勸導他們這樣做，這是爲了菩提的殊勝之法。應該前往四方，普遍尋求說法的人，用佛法教導他人，由此增長智慧。讓犯戒的人持守戒律，讓沒有信心的人產生信心，讓沒有智慧的人獲得智慧，就能成就不會退轉的境界。如果遇到有智慧的比丘（出家修行者），持戒且博學多聞，要恭敬親近他，常常前往請教。在家修行的人通過這些方法，就能得到不退轉的菩提。知道那些具有殊勝功德的人，博學多聞且具備各種智慧，他們的智慧和理解值得尊敬，甚至可以獻出自己的身體和血肉來供養。這是信心的表現，正如我之前所說，沒有信心就不能發起廣大的菩提心。聰明的人看到殊勝的事情，能迅速成就深遠的利益，對於各種殊勝微妙的佛法，取得證悟並不困難。瞭解自己和他人，像這樣殊勝的利益，與出離心相應，因此能增長智慧。本來就不斷積累的各種資財，

【English Translation】 English version 'Knowing who is worthy of offerings and who is not, offering to those who are worthy, and not offering to those who are not, yet cultivating loving-kindness towards them; by accomplishing this second dharma, one attains irreversible supreme Bodhi (enlightenment).' 'Furthermore, Kashyapa (a disciple of Buddha). A lay Bodhisattva diligently accumulates wealth, not letting it be wasted or lost! Not giving it away carelessly, but keeping it securely, and then equally giving it to the pure-precept-holding Shramanas (monks) and Brahmins (ancient Indian priests), and all other beings, and for those who practice the same Dharma, there should be no hindrance; by accomplishing this third dharma, one attains irreversible supreme Bodhi.' At that time, the World Honored One spoke in verses: 'If a lay Bodhisattva, seeks supreme Bodhi, generates three fundamental wisdoms, this is the highest awakening. If parents are foolish and without faith, persuade them to generate faith and joy, and let them dwell in the supreme Dharma. For those who are stingy, violate precepts, abandon precepts, and those without wisdom, teach them wisdom, and also often encourage them to do so, this is for the supreme Dharma of Bodhi. One should go to the four directions, universally seeking those who teach the Dharma, using the Dharma to teach others, thereby increasing wisdom. Let those who violate precepts abide by precepts, let those without faith generate faith, let those without wisdom obtain wisdom, and one will achieve the state of non-retrogression. If one encounters a wise Bhikshu (monk), who upholds precepts and is learned, one should respectfully approach him, and frequently go to inquire. A lay practitioner, through these methods, can attain irreversible Bodhi. Knowing those who possess supreme virtues, are learned and possess all kinds of wisdom, their wisdom and understanding are worthy of respect, one can even offer one's own body and flesh as offerings. This is a sign of faith, as I said before, without faith, one cannot generate the great Bodhi mind. Intelligent people, seeing supreme matters, can quickly achieve profound benefits, for all the supreme and subtle Dharmas, achieving realization is not difficult. Understanding oneself and others, such supreme benefits, are in accordance with renunciation, therefore, wisdom increases. All the wealth that has been accumulated from the beginning,

為與持戒俱，　　共貯當來物。　是無有異語，　　彼亦不虛言，　勇進堅施成，　　當證如來果。　持戒易共住，　　勇健獲深慈，　佈施攝眾生，　　如先後無異。　清凈最上施，　　無所有希求，　若金若與銀，　　無有不施者。　勇猛施一切，　　宿世所行檀，　希求無上乘，　　甚深最勝位。　非法而供養，　　一切諸天人，　不如能順法，　　供養一眾生。　勇健為法求，　　以法能了法，　聰明由勝道，　　獲無上菩提。

「複次迦葉！在家菩薩發阿耨多羅三藐三菩提心已，成就三法于聲聞乘而般涅槃。何等為三？此有一類怖三惡道，于大菩提起重擔想，已集善根不專思念，不好善求，為心所害便生苦想；以成如是第一法故退失菩提，于聲聞乘而般涅槃。複次迦葉！此有一類，于所行施不生喜心，行佈施已便生追悔，復不迴向佛之智慧；由成如是第二法故退失菩提，速于聲聞乘而般涅槃。複次迦葉！此有一類，不勤精進專求多聞，以下劣善根速般涅槃；由成如是第三法故退失菩提，速趣聲聞乘而般涅槃。」

爾時世尊而說頌曰：

「發菩提心已，　　不正隨順行，　退失於佛乘，　　入于聲聞道。　菩提非不信，　　及以懈怠心，　無智守慳貪，　　

【現代漢語翻譯】現代漢語譯本爲了與持戒一同修行，共同積蓄未來的資糧。他們之間沒有不同的言語，彼此也不說虛妄的話。勇猛精進，堅定佈施，終將證得如來果位。持戒的人容易相處，勇猛精進的人獲得深厚的慈悲。佈施能夠攝受眾生，就像前後相續沒有差別一樣。清凈是最殊勝的佈施，沒有任何的希求。無論是金子還是銀子，都沒有不佈施的。勇猛地佈施一切，這是過去世所修行的佈施。希求無上的佛乘，達到最深邃、最殊勝的境界。如果用不如法的方式供養一切諸天和人，不如能夠順應佛法，供養一個眾生。勇猛精進地爲了佛法而求，通過佛法來了解佛法。聰明智慧源於殊勝的道路，最終獲得無上的菩提。

『再者，迦葉（佛陀弟子名）！在家菩薩發了阿耨多羅三藐三菩提心（無上正等正覺之心）之後，如果成就了三種法，就會在聲聞乘（小乘）中入涅槃（寂滅）。哪三種呢？第一種是，這類人害怕三惡道（地獄、餓鬼、畜生），認為發起菩提心是沉重的負擔，已經積累的善根也不專心憶念，不好好追求善法，被自己的心所困擾而產生痛苦的想法；因為成就了這第一種法，所以退失了菩提心，在聲聞乘中入涅槃。再者，迦葉！還有一類人，對於自己所做的佈施不生歡喜心，佈施之後又感到後悔，也不將功德迴向于佛的智慧；因為成就了這第二種法，所以退失了菩提心，很快在聲聞乘中入涅槃。再者，迦葉！還有一類人，不勤奮精進，只追求多聞，以低劣的善根很快入涅槃；因為成就了這第三種法，所以退失了菩提心，很快趨向聲聞乘而入涅槃。』

這時，世尊說了偈頌：

『發了菩提心之後，不能正確地隨順修行，就會退失佛乘，進入聲聞道。菩提心不是不相信，也不是懈怠的心，而是沒有智慧，守著慳貪，'

【English Translation】 English version In order to practice together with upholding precepts, they jointly store up provisions for the future. There are no different words among them, nor do they speak falsely to each other. With courageous advancement and firm giving, they will attain the fruit of the Tathagata (Buddha). Those who uphold precepts are easy to live with, and the courageous obtain deep compassion. Giving can gather sentient beings, just like the continuity of before and after without difference. Pure giving is the most supreme, without any seeking. Whether it is gold or silver, there is nothing that is not given. Giving everything with courage, this is the giving practiced in past lives. Seeking the unsurpassed vehicle (Buddhahood), reaching the deepest and most supreme state. If one makes offerings to all gods and humans in an unlawful way, it is not as good as being able to follow the Dharma and make offerings to one sentient being. Courageously seeking for the Dharma, understanding the Dharma through the Dharma. Wisdom comes from the supreme path, ultimately attaining unsurpassed Bodhi (enlightenment).

'Furthermore, Kashyapa (name of a Buddha's disciple)! After a lay Bodhisattva has generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right and complete enlightenment), if they accomplish three dharmas, they will enter Nirvana (extinction) in the Sravaka-yana (the vehicle of Hearers). What are the three? The first is that, this type of person fears the three evil paths (hell, hungry ghosts, animals), thinks that generating the Bodhi mind is a heavy burden, does not concentrate on the good roots they have already accumulated, does not seek good dharmas well, and is troubled by their own mind, thus generating thoughts of suffering; because they have accomplished this first dharma, they lose the Bodhi mind and enter Nirvana in the Sravaka-yana. Furthermore, Kashyapa! There is another type of person who does not generate joy in the giving they have done, feels regret after giving, and does not dedicate the merit to the wisdom of the Buddha; because they have accomplished this second dharma, they lose the Bodhi mind and quickly enter Nirvana in the Sravaka-yana. Furthermore, Kashyapa! There is another type of person who is not diligent in their practice, only seeks to hear much, and quickly enters Nirvana with inferior good roots; because they have accomplished this third dharma, they lose the Bodhi mind and quickly tend towards the Sravaka-yana and enter Nirvana.'

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

'Having generated the Bodhi mind, if one does not correctly follow the practice, they will lose the Buddha vehicle and enter the path of the Hearers. The Bodhi mind is not disbelief, nor is it a lazy mind, but rather it is without wisdom, guarding miserliness,'

則為有障礙。　知恩住凈戒，　　常樂廣行檀，　菩提不難得。　　由心造諸惡，　心亦善行檀，　　眾生心若堅，　當爲世間塔。　　若能離三法，　心趣大菩提，　　當爲世間尊，　成無上應供。

「複次迦葉！在家菩薩由成三法退失菩提，于獨覺乘而般涅槃。何等為三？此有一類，雖已發趣大菩提心，於法慳吝。復有一類，耽著觀望，及取世間吉兇之相。復有一類，發菩提心，以懈怠故不能遍求菩提分法。由成如是三種法故，一一皆能退失菩提，于獨覺乘而般涅槃。」

爾時世尊而說頌曰：

「慳吝于正法，　　不教誨他人，　得獨覺菩提，　　退失無上道。　由斯二種義，　　失利眾苦生，　親近而修行，　　疑惑菩提道。　思惟大乘法，　　就吉以避兇，　此非正信心，　　為佛所棄捨。　有能專意樂，　　堅固向菩提，　終不禮余尊，　　唯除世間塔。　若有凈信心，　　不事余天等，　是為成最上，　　號曰天中天。　若有樂菩提，　　不事余天等，　在在所生中，　　色力恒具足。

「複次迦葉！在家菩薩由成三法受身黑闇。何等為三？如來塔所取其燈明，於他諍訟而現瞋恚，於他黑人不預己事橫加毀呰。由此三法其身黑闇。」

爾

【現代漢語翻譯】現代漢語譯本就會成為障礙。知道感恩並持守清凈的戒律，常常樂於廣泛地行佈施，菩提（bodhi，覺悟）就不難獲得。由於內心造作各種惡行，內心也能行善佈施，眾生的心如果堅定，就應當成為世間的寶塔。如果能夠遠離這三種法，內心趨向于大菩提，就應當成為世間的尊者，成就無上的應供（arhat，應受供養者）。『再者，迦葉（Kasyapa，佛陀弟子名）！在家菩薩由於成就三種法而退失菩提，在獨覺乘（pratyekabuddha-yana，不需他人教導，自己開悟的修行方式）中入般涅槃（parinirvana，完全的涅槃）。是哪三種呢？這裡有一類人，雖然已經發起了大菩提心，卻對佛法慳吝。還有一類人，耽著于觀望，以及執取世間的吉兇之相。還有一類人，發了菩提心，卻因為懈怠而不能普遍尋求菩提分法。由於成就這三種法，每一種都能退失菩提，在獨覺乘中入般涅槃。』這時，世尊說了偈頌：『慳吝于正法，不教誨他人，得到獨覺菩提，退失無上道。由於這兩種原因，失去利益，眾苦產生，親近修行，疑惑菩提道。思惟大乘法（mahayana，追求普度眾生的佛教流派），就吉避兇，這不是真正的信心，為佛所捨棄。有能專心樂意，堅定地趨向菩提，最終不禮拜其他尊者，唯獨禮拜世間的寶塔。如果有清凈的信心，不侍奉其他天神等，這就是成就最上，號稱天中天。如果有樂於菩提，不侍奉其他天神等，在所生之處，色身和力量恒常具足。』『再者，迦葉！在家菩薩由於成就三種法而受身黑暗。是哪三種呢？在如來（tathagata，佛陀的稱號）的寶塔處取用燈火，在他人爭訟時顯現嗔恚，對於其他黑人，不關自己的事卻橫加譭謗。由於這三種法，他的身體會變得黑暗。』

【English Translation】 English version then it becomes an obstacle. Knowing gratitude and abiding by pure precepts, always delighting in extensively practicing generosity, bodhi (enlightenment) is not difficult to attain. Because the mind creates various evils, the mind can also practice good generosity. If the minds of sentient beings are firm, they should become a stupa (a dome-shaped structure) in the world. If one can abandon these three dharmas, and the mind inclines towards great bodhi, one should become a venerable one in the world, achieving the unsurpassed arhat (one who is worthy of offerings). 『Furthermore, Kasyapa (a disciple of the Buddha)! A lay bodhisattva, by accomplishing three dharmas, loses bodhi and enters parinirvana (complete nirvana) in the pratyekabuddha-yana (the path of self-enlightenment). What are these three? There is a type of person who, although having already aroused the great bodhi mind, is stingy with the Dharma. There is another type of person who is attached to observing and grasping at worldly auspicious and inauspicious signs. There is another type of person who, having aroused the bodhi mind, is unable to universally seek the factors of bodhi due to laziness. By accomplishing these three dharmas, each one can cause the loss of bodhi and lead to entering parinirvana in the pratyekabuddha-yana.』 At that time, the World Honored One spoke in verse: 『Being stingy with the true Dharma, not teaching others, one attains pratyekabuddha bodhi and loses the unsurpassed path. Due to these two reasons, one loses benefits and suffers arise, drawing near to practice, one doubts the path of bodhi. Contemplating the Mahayana (the great vehicle) Dharma, choosing the auspicious and avoiding the inauspicious, this is not true faith, and is abandoned by the Buddha. One who can wholeheartedly and firmly incline towards bodhi, will ultimately not bow to other venerables, but only to the stupas of the world. If one has pure faith, and does not serve other gods, etc., this is the attainment of the highest, and is called the 'Heaven among Heavens'. If one delights in bodhi, and does not serve other gods, etc., in every birth, their form and strength will always be complete.』『Furthermore, Kasyapa! A lay bodhisattva, by accomplishing three dharmas, receives a dark body. What are these three? Taking the light from the stupa of the Tathagata (a title of the Buddha), showing anger in disputes with others, and for other dark-skinned people, unjustly slandering them in matters that do not concern oneself. Due to these three dharmas, their body will become dark.』

時世尊而說頌曰：

「塔所燃燈明，　　斷取是光焰，　身便為黑闇，　　猶如烏毯毛。　毀呰于黑人，　　我白汝身黑，　由其輕毀他，　　受身便黑闇。　宜善護其語，　　業終不敗亡，　隨其所造業，　　當爲彼業器。

「複次迦葉！在家菩薩由成三業生工匠家。何等為三？菩薩自身能持五戒，若有親屬從遠而來與酒令飲，或勸他人而令飲酒，即當生彼工匠之家；名第一法。複次迦葉！在家菩薩自修梵行，和合他人令行穢欲，緣造此業積整合故，而當生彼工匠之家；名第二法。複次迦葉！菩薩見他精勤讀誦，然己家內起作興功，尋語彼言：『汝且休廢讀誦之業，宜時為我營辦所成。』以是業緣積整合故，而當生彼工匠之家；名第三法。」

爾時世尊而說頌曰：

「持酒勸他人，　　及與諸親屬，　以成狂飲故，　　便為饒語匠。　不解作刀針，　　及余工巧處，　唯能坐搖手，　　爐前鼓橐囊。　自能修梵行，　　為他稱讚淫，　此業異熟時，　　當爲饒語匠。　不解作刀針，　　不能鼓風橐，　唯解奮長槌，　　砧前而鍛鐵。　令他棄捨法，　　從茲而命終，　速生工巧家，　　稟識常愚闇。　初不見囊橐，　　亦不見鉗槌，　其業報應然，　　悉破壞眾

【現代漢語翻譯】現代漢語譯本當時世尊說了這樣的偈頌：『塔中燃起的燈火，如果被奪取了光焰，身體就會陷入黑暗，如同烏黑的毯子毛一樣。如果譭謗黑人，說『你身體是黑色的』，因為輕視譭謗他人，就會遭受身體黑暗的果報。應該好好守護自己的言語，業力最終不會消亡，隨著自己所造的業，將成為那個業的承受者。『再者，迦葉！在家菩薩因為造作三種業而投生到工匠之家。哪三種呢？菩薩自身能夠持守五戒，如果有親屬從遠方來，給他酒喝，或者勸他人喝酒，就會投生到工匠之家；這是第一種情況。再者，迦葉！在家菩薩自己修行梵行（清凈的行為），卻促使他人行淫穢之事，因為造作這種業的積累，就會投生到工匠之家；這是第二種情況。再者，迦葉！菩薩看到他人精勤讀誦佛經，而自己家中卻在興建工程，就對他說：『你先停止讀誦，應該及時為我辦理這些事情。』因為這種業的積累，就會投生到工匠之家；這是第三種情況。』當時世尊說了這樣的偈頌：『勸他人喝酒，以及給親屬喝酒，因為造成狂飲的緣故，就會成為多言的工匠。不擅長製作刀針，以及其他工巧之處，只能坐在那裡搖手，在爐前鼓風箱。自己能夠修行梵行，卻讚美淫慾，這種業成熟的時候，就會成為多言的工匠。不擅長製作刀針，也不能鼓風箱，只能揮舞長錘，在砧板前鍛打鐵器。使他人放棄佛法，從此而命終，就會迅速投生到工匠之家，稟賦的意識常常愚昧黑暗。最初沒有見過風箱，也沒有見過鉗錘，這是業報的自然規律，會破壞一切。』

【English Translation】 English version At that time, the World Honored One spoke these verses: 'If the light of a lamp in a stupa is extinguished, the body will fall into darkness, like the hair of a black blanket. If one slanders a black person, saying, 'Your body is black,' because of belittling and slandering others, one will suffer the karmic consequence of a dark body. One should carefully guard one's speech; karma will never perish. According to the karma one creates, one will become the vessel of that karma. 'Furthermore, Kashyapa! A Bodhisattva at home is born into a craftsman's family due to creating three kinds of karma. What are these three? If a Bodhisattva can uphold the five precepts, but if a relative comes from afar and he gives them wine to drink, or encourages others to drink, he will be born into a craftsman's family; this is the first case. Furthermore, Kashyapa! If a Bodhisattva at home practices pure conduct (brahmacharya), but encourages others to engage in impure desires, due to the accumulation of this karma, he will be born into a craftsman's family; this is the second case. Furthermore, Kashyapa! If a Bodhisattva sees others diligently reciting scriptures, but his own house is under construction, he tells them, 'You should stop reciting and attend to these matters for me.' Due to the accumulation of this karma, he will be born into a craftsman's family; this is the third case.' At that time, the World Honored One spoke these verses: 'Encouraging others to drink, and giving wine to relatives, because of causing drunkenness, one will become a talkative craftsman. Not skilled in making knives and needles, or other crafts, one can only sit and wave one's hands, blowing the bellows in front of the furnace. If one can practice pure conduct, but praises lust, when this karma ripens, one will become a talkative craftsman. Not skilled in making knives and needles, nor able to blow the bellows, one can only swing a long hammer, forging iron in front of the anvil. If one causes others to abandon the Dharma, and they die from this, one will quickly be born into a craftsman's family, with a consciousness that is often ignorant and dark. Initially, one has not seen bellows, nor has one seen tongs; this is the natural law of karmic retribution, which will destroy everything.'

器。　迦葉應防意，　　及善護其言，　永勿教他人，　　一切不善法。　輪迴生死苦，　　由愛故增生，　善法可勤修，　　應訶諸不善。

「複次迦葉！在家菩薩成就三法，當生剎利豪族之家眾同分中，顏貌端嚴人所愛敬，聰慧巧便不為懶惰。何等為三？謂睹未曾見沙門婆羅門，即生信心供養禮敬，言是福田，以清凈心延請供養衣服飲食臥具醫藥一切所須。在家菩薩成此初法，當生剎利豪族之家眾同分中。複次迦葉！在家菩薩堅住本誓，如說修行終不妄語。成就如是第二法故，當生剎利豪族之家眾同分中。複次迦葉！在家菩薩于具戒蘊沙門婆羅門所修供養時，而能攝受堅固之法。由成如是第三法故，當生剎利豪族之家眾同分中。」

爾時世尊而說頌曰：

「諸有智慧等，　　見持戒多聞，　應生歡喜心，　　往彼而請命。　既為請命已，　　如法供養之，　無有厭悔心，　　所施無掛閡。　是取堅牢法，　　所為親近者，　種種智相應，　　于難而速得。　如斯深信意，　　趣向大菩提，　是智之所行，　　佛道非難證。　恒為上活命，　　應受最勝財，　希求殊妙法，　　證無上涅槃。　當生豪族家，　　顏貌甚端嚴，　得上妙衣服，　　證最上涅槃，　如佛

【現代漢語翻譯】現代漢語譯本器。迦葉（Kasyapa，佛陀的弟子）應當防範自己的意念，並好好守護自己的言語，永遠不要教導他人任何不善的法。輪迴生死的痛苦，是由愛慾而增長產生的，應當勤奮修習善法，呵斥一切不善的行為。

『再者，迦葉！在家菩薩成就三種法，應當投生於剎利（Ksatriya，古印度四大種姓之一，指武士、貴族）豪族之家，在同類眾生中，容貌端正莊嚴，受人愛戴敬重，聰明靈巧，不懶惰。是哪三種呢？就是見到從未見過的沙門（Sramana，出家修行者）和婆羅門（Brahmana，古印度祭司階層），立即生起信心，供養禮敬，認為他們是福田，以清凈的心延請供養衣服、飲食、臥具、醫藥一切所需。在家菩薩成就這第一種法，應當投生於剎利豪族之家，在同類眾生中。再者，迦葉！在家菩薩堅定地守住自己的誓願，如所說的那樣修行，終不妄語。成就這第二種法，應當投生於剎利豪族之家，在同類眾生中。再者，迦葉！在家菩薩在對持戒的沙門和婆羅門進行供養時，能夠攝受堅固的法。由於成就這第三種法，應當投生於剎利豪族之家，在同類眾生中。』

這時，世尊說了偈頌：

『凡是有智慧的人，見到持戒多聞的人，應當生起歡喜心，前往親近他們。既然已經親近了，就應當如法地供養他們，心中沒有厭倦後悔，所施捨的沒有掛礙。這是獲取堅固之法，所親近的人，與種種智慧相應，在困難中也能迅速獲得。像這樣深信的心意，趨向于大菩提（Mahabodhi，無上覺悟），這是智慧所行的道路，佛道並非難以證得。恒常爲了最上的生命，應當接受最殊勝的財富，希求殊妙的法，證得無上的涅槃（Nirvana，解脫）。應當投生於豪族之家，容貌非常端正莊嚴，得到上妙的衣服，證得最上的涅槃，如同佛陀一樣。』

【English Translation】 English version Vessel. Kasyapa (a disciple of the Buddha) should guard his mind, and carefully protect his speech, never teaching others any unwholesome Dharma. The suffering of the cycle of birth and death is increased by desire. One should diligently cultivate wholesome Dharma and rebuke all unwholesome actions.

'Furthermore, Kasyapa! A lay Bodhisattva who accomplishes three dharmas will be born into a noble Ksatriya (one of the four major castes in ancient India, referring to warriors and nobles) family, among their kind, with a dignified and handsome appearance, loved and respected by others, intelligent and skillful, and not lazy. What are these three? They are: upon seeing a Sramana (a wandering ascetic) or Brahmana (the priestly class in ancient India) whom they have never seen before, they immediately generate faith, make offerings and pay respects, considering them fields of merit, and with a pure mind, invite and offer them clothing, food, bedding, medicine, and all necessities. A lay Bodhisattva who accomplishes this first dharma will be born into a noble Ksatriya family, among their kind. Furthermore, Kasyapa! A lay Bodhisattva firmly upholds their vows, practices as they have spoken, and never lies. By accomplishing this second dharma, they will be born into a noble Ksatriya family, among their kind. Furthermore, Kasyapa! When a lay Bodhisattva makes offerings to Sramanas and Brahmanas who uphold the precepts, they are able to receive and uphold steadfast Dharma. By accomplishing this third dharma, they will be born into a noble Ksatriya family, among their kind.'

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

'Those who have wisdom, upon seeing those who uphold the precepts and are learned, should generate joy and go to be near them. Having drawn near, they should make offerings to them according to the Dharma, without weariness or regret in their hearts, and without any hindrance in what they give. This is to obtain steadfast Dharma. Those who are drawn near, in accordance with various wisdoms, will quickly attain it even in difficulties. Such a mind of deep faith, directed towards the Great Bodhi (supreme enlightenment), is the path of wisdom, and the Buddha's path is not difficult to attain. Constantly for the sake of the highest life, one should receive the most excellent wealth, seek the wonderful Dharma, and attain the unsurpassed Nirvana (liberation). One should be born into a noble family, with a very dignified and handsome appearance, obtain the most excellent clothing, and attain the supreme Nirvana, just like the Buddha.'

所稱譽。　　行於最上乘，　以佛乘能證，　　清涼妙涅槃，　是為最勝果。　　如其所造業，　獲果亦等流，　　設經百億劫，　是業終無壞。

「複次迦葉！在家菩薩成就三法種諸善根，乃至證得無上菩提，終不受於五欲世樂。何等為三？在家菩薩受持五戒，不向他人讚五欲樂，勤修自業不使女人，及發是心：『我止親近一切女人，乃至證得無上菩提，愿我不逢五欲世樂。』由成如是最初法故，乃至菩提不受五欲。複次迦葉！在家菩薩聞是等經而生深信求趣涅槃，雖復受持如是等教隱蔽不行，有能演說及發起者，若人聞已即當舍離諸惡作處。以此善根得無礙辯、得無著辯，若於現在及命終時速得見佛。命終之後往生天上，不久證得阿耨多羅三藐三菩提。由成如是第二法故，乃至菩提不受五欲。複次迦葉！在家菩薩所有善根悉皆迴向無上菩提，不樂色聲香味觸法財封尊貴，不愛眷屬，以無為心、無為果報速證無上正等菩提。由成如是第三法故，乃至菩提不受五欲。」

爾時世尊而說頌曰：

「在家修五戒，　　堅守善護持，　不親近女人，　　于中生厭惡，　如是等法門，　　勤求無厭足，　所有惡作處，　　應速舍離之。　一切諸善法，　　悉迴向菩提，　以此諸善根，　　速

【現代漢語翻譯】現代漢語譯本所稱讚的。修行于最上乘，以佛乘能夠證得，清涼美妙的涅槃，這是最殊勝的果報。如同他所造的業，所獲得的果報也與之相應，即使經過百億劫，這個業也不會消亡。「再者，迦葉（佛陀弟子名）！在家菩薩成就三種法，種下各種善根，乃至證得無上菩提，最終不會受五欲世俗之樂。哪三種呢？在家菩薩受持五戒，不向他人讚美五欲之樂，勤修自己的事業不使女人，並且發願：『我停止親近一切女人，乃至證得無上菩提，愿我不會遭遇五欲世俗之樂。』由於成就這樣的最初法，乃至菩提都不會受五欲。再者，迦葉！在家菩薩聽聞這些經典而生起深信，追求涅槃，即使受持這些教誨卻隱蔽不實行，如果有能夠演說和發起的人，如果有人聽聞后就應當舍離各種惡行之處。以此善根，獲得無礙辯才、獲得無著辯才，如果在現在和臨終時迅速見到佛。命終之後往生天上，不久證得阿耨多羅三藐三菩提（無上正等正覺）。由於成就這樣的第二法，乃至菩提都不會受五欲。再者，迦葉！在家菩薩所有的善根都回向無上菩提，不貪戀色、聲、香、味、觸、法、財物、封地、尊貴，不愛眷屬，以無為的心、無為的果報迅速證得無上正等菩提。由於成就這樣的第三法，乃至菩提都不會受五欲。」這時，世尊說了偈頌：「在家修行五戒，堅定守護，不親近女人，對其中生起厭惡，像這樣的法門，勤奮追求永不滿足，所有惡行之處，應當迅速舍離。一切善法，都回向菩提，以此善根，迅速

【English Translation】 English version That which is praised. Practicing in the supreme vehicle, through the Buddha vehicle one can attain the cool and wonderful Nirvana, this is the most excellent fruit. As is the karma one creates, the fruit one obtains is also corresponding, even after hundreds of millions of kalpas, this karma will not perish. Furthermore, Kashyapa (name of a Buddha's disciple)! A lay Bodhisattva who accomplishes three dharmas, plants various roots of goodness, and even attains Anuttara-samyak-sambodhi (supreme enlightenment), will ultimately not indulge in the five desires of the world. What are the three? A lay Bodhisattva upholds the five precepts, does not praise the pleasures of the five desires to others, diligently cultivates his own work without involving women, and makes the vow: 'I will cease to be intimate with all women, and until I attain Anuttara-samyak-sambodhi, may I not encounter the pleasures of the five desires of the world.' By accomplishing this initial dharma, one will not indulge in the five desires until Bodhi. Furthermore, Kashyapa! A lay Bodhisattva who hears these sutras and develops deep faith, seeking Nirvana, even if he upholds these teachings but does not practice them openly, if there are those who can expound and initiate, if people hear it, they should abandon all places of evil deeds. With this root of goodness, one obtains unobstructed eloquence, obtains unattached eloquence, and if in the present or at the time of death, one quickly sees the Buddha. After death, one is reborn in the heavens, and soon attains Anuttara-samyak-sambodhi. By accomplishing this second dharma, one will not indulge in the five desires until Bodhi. Furthermore, Kashyapa! All the roots of goodness of a lay Bodhisattva are dedicated to Anuttara-samyak-sambodhi, not craving forms, sounds, smells, tastes, touches, dharmas, wealth, fiefdoms, or honors, not loving family members, with a non-active mind and non-active retribution, one quickly attains Anuttara-samyak-sambodhi. By accomplishing this third dharma, one will not indulge in the five desires until Bodhi. At that time, the World Honored One spoke in verse: Practicing the five precepts at home, firmly guarding and upholding them, not being intimate with women, developing aversion to them, such dharmas, diligently seeking without satisfaction, all places of evil deeds, should be quickly abandoned. All good dharmas, are dedicated to Bodhi, with these roots of goodness, quickly

離於五欲。　常獲勝多聞，　　為眾生說法，　發生大慈意，　　求無上菩提。　是故聞此利，　　應生賢善心，　不近於諸欲，　　速疾轉法輪。」

爾時大迦葉白佛言：「世尊！今此經法以何為名？我等今者云何奉持？」

佛告迦葉：「是經名曰『說三律儀』，亦名『宣說菩薩禁戒』，亦名『同入一切諸法』。」

佛說此經已，尊者大迦葉及諸大眾，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四

大唐三藏菩提流志奉　詔譯

第二無邊莊嚴會

無上陀羅尼品第一之一

如是我聞：

一時佛住王舍城迦蘭陀竹林，與大比丘眾及無量無數菩薩摩訶薩俱。此諸菩薩皆是一生補處，從異佛剎而來集會。

爾時世尊，大眾圍繞供養恭敬而為說法。時彼眾中有一菩薩，名無邊莊嚴，從座而起偏袒右肩，右膝著地向佛合掌，而白佛言：「世尊！我有少疑今欲咨問，唯愿如來哀愍聽許。」

爾時佛告無邊莊嚴菩薩摩訶薩言：「善男子！如來、應、正等覺恣汝所問，當隨汝疑而為解說，令汝歡喜。」

時無邊莊嚴菩薩摩

【現代漢語翻譯】現代漢語譯本遠離五種慾望（五欲：色、聲、香、味、觸）。常常獲得殊勝的智慧和廣博的知識，為眾生宣說佛法，生起廣大的慈悲心，追求無上的菩提（菩提：覺悟）。因此，聽聞這些利益，應當生起賢善的心，不接近各種慾望，迅速轉動法輪（法輪：佛法的教義）。

這時，大迦葉（Mahakasyapa）對佛說：『世尊！這部經法叫什麼名字？我們現在應當如何奉持？』

佛告訴迦葉：『這部經名為《說三律儀》，也名為《宣說菩薩禁戒》，也名為《同入一切諸法》。』

佛說完這部經后，尊者大迦葉以及所有大眾，包括世間的天人、阿修羅（Asura）、乾闥婆（Gandharva）等，聽聞佛所說，都非常歡喜，信受奉行。

《大寶積經》卷第三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第四

大唐三藏菩提流志奉詔譯

第二無邊莊嚴會

無上陀羅尼品第一之一

如是我聞：

一時，佛住在王舍城（Rajagrha）的迦蘭陀竹林（Kalandaka Venuvana），與眾多大比丘（Bhiksu）以及無量無數的菩薩摩訶薩（Bodhisattva-Mahasattva）在一起。這些菩薩都是一生補處（Ekajati-pratibaddha），從其他佛剎（Buddha-ksetra）而來。

這時，世尊被大眾圍繞，供養恭敬，併爲他們說法。當時，在這些大眾中，有一位菩薩，名叫無邊莊嚴（Anantavyuha），從座位上站起來，袒露右肩，右膝著地，向佛合掌，對佛說：『世尊！我有一些疑惑，現在想請教，希望如來慈悲允許。』

這時，佛告訴無邊莊嚴菩薩摩訶薩說：『善男子！如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha）允許你提問，會根據你的疑惑為你解答，讓你歡喜。』

當時，無邊莊嚴菩薩摩

【English Translation】 English version Being apart from the five desires (five desires: form, sound, smell, taste, touch). Always attaining superior wisdom and vast knowledge, speaking the Dharma for sentient beings, Generating great compassion, seeking unsurpassed Bodhi (Bodhi: enlightenment). Therefore, upon hearing these benefits, one should generate a virtuous mind, Not approaching various desires, quickly turning the Dharma wheel (Dharma wheel: the teachings of the Buddha).

At that time, Mahakasyapa said to the Buddha: 'World Honored One! What is the name of this sutra? How should we uphold it now?'

The Buddha told Kasyapa: 'This sutra is named 「Explaining the Three Disciplines,」 also named 「Declaring the Bodhisattva Precepts,」 and also named 「Entering All Dharmas Together.」'

After the Buddha finished speaking this sutra, the Venerable Mahakasyapa and all the assembly, including the gods, humans, Asuras, Gandharvas, etc. of the world, upon hearing what the Buddha had said, were all very joyful, and accepted and practiced it.

The Great Treasure Accumulation Sutra, Volume 3 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 4

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Second Assembly of Boundless Adornment

The First Chapter on the Supreme Dharani, Part One

Thus have I heard:

At one time, the Buddha was dwelling in the Kalandaka Venuvana in Rajagrha, together with a great assembly of Bhiksus and countless Bodhisattva-Mahasattvas. These Bodhisattvas were all Ekajati-pratibaddha, having come from other Buddha-ksetras.

At that time, the World Honored One was surrounded by the assembly, making offerings and showing respect, and was expounding the Dharma for them. Then, among that assembly, there was a Bodhisattva named Anantavyuha, who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! I have some doubts and now wish to inquire, I hope the Tathagata will compassionately allow me.'

At that time, the Buddha said to the Bodhisattva-Mahasattva Anantavyuha: 'Good man! The Tathagata, Arhat, Samyaksambuddha allows you to ask, and will explain according to your doubts, so that you may be joyful.'

At that time, the Bodhisattva Anantavyuha

訶薩白佛言：「世尊！我為趣求無邊智慧被精進甲。諸菩薩等求大方便善巧地者、趣無邊義智善巧者、決定大智初發起者、于菩提道已安住者，世尊！我為如是諸菩薩故請問如來，亦為利樂有情之類，心無等喻思惟諸法清凈智義甚深大智方便，簡擇得無量義善巧決定，為欲趣求大師子座、升一切智師子之座，正初發起勇猛勤修獲不退轉，言詞善巧積集精進被甲冑者，為如是等諸菩薩故請問如來。世尊！若有菩薩，于諸有情願欲超升到于彼岸，復有志求無礙無畏，住無畏中方便隨機演諸法義，善巧分別不增不減，又于諸法本性自性如實宣揚。世尊！復有趣入無等喻心、最勝之心及無上心，得自在故，為如是等請問如來。世尊！若諸有情求自然智及無師智，破無明殼超于天人，最為殊勝有希，利樂一切世間，當欲趣求大智無畏除自然智，欲示無邊知見善巧，將說無量決定之法，欲以光照世間天人。復有為諸眾生樂欲，開示無上無礙大智方便，欲行究竟清凈智見，求一切智善巧地者，我今為彼諸菩薩故欲問如來。世尊！若諸菩薩住是地已，速能圓滿成如來地，及能證得不可思議方便善巧波羅蜜多，以少功用成熟眾生。現前能得如是智慧，令諸眾生舍離惡法增長善法，示菩提道諸佛種性，及能安立無量眾生於阿耨多羅三藐三菩

提皆不退轉。世尊！彼諸菩薩能開覺路，于佛法中令心歡喜，我為斯輩請問如來。世尊！此諸大眾皆悉已集，說微妙法今正是時。唯愿如來開示演說如是法門，授諸菩薩，令得圓滿不思議愿及一生補處所有善根。世尊！如是善巧陀羅尼門，如來隨時應當授與，使諸菩薩能持無量法門理趣善巧決定，及以言詞演說諸義，復有志樂當證菩提，安住無邊大神通業，成熟無量無數眾生，攝受如來善巧之智。惟愿開示如是法門，當令眾生證菩提道。世尊往昔于長夜中已發弘誓，令無數眾生安住佛智及自然智。如是陀羅尼門應當演說，令諸菩薩成自善根，及以如來威加之力，持彼無上不思議愿。世尊！如來、應、正等覺已證無量方便善巧，得不思議住無畏地，了諸眾生意樂差別，無量億劫蘊諸覺慧。世尊！此諸大眾瞻仰如來無時暫舍，於一切智智及諸法藏志求不怠、欲樂無厭，愿聞如來決定之義。世尊安住一切智境，皆已知此諸菩薩愿及發趣善巧成熟。世尊！是諸法門陀羅尼門圓滿句義，一切諸法決定善巧，如是法門如來應說，令諸菩薩未成熟者悉令成熟，已成熟者速得神通及一切智心解脫智見。世尊！若諸菩薩住不定地，是諸菩薩預聞法已，而得成就一切智境。世尊！我以此緣敢申巨問，惟愿大慈威加守護攝諸菩薩說如是法。世

【現代漢語翻譯】現代漢語譯本：他們都將不退轉。世尊！這些菩薩能夠開闢覺悟之路，在佛法中使人心生歡喜，我為他們向如來請問。世尊！這些大眾都已經聚集，現在正是宣說微妙佛法的時機。唯愿如來開示演說這樣的法門，傳授給這些菩薩，使他們能夠圓滿不可思議的願望以及一生補處菩薩的所有善根。世尊！像這樣善巧的陀羅尼門（總持法門），如來應當隨時傳授，使這些菩薩能夠掌握無量法門的道理和善巧的決斷，以及用言辭演說各種義理，並且有志向證得菩提，安住于無邊的大神通事業，成熟無量無數的眾生，攝受如來的善巧智慧。唯愿開示這樣的法門，使眾生能夠證得菩提之道。世尊，您在過去的長夜中已經發下宏大的誓願，使無數眾生安住于佛的智慧和自然智慧。這樣的陀羅尼門應當演說，使菩薩成就自身的善根，並且依靠如來的威神加持，持有那無上不可思議的願望。世尊！如來、應供、正等覺（佛的十號）已經證得無量的方便善巧，得到不可思議的安住無畏之地，瞭解眾生心意的差別，在無量億劫中積累了各種覺悟的智慧。世尊！這些大眾瞻仰如來，沒有片刻的舍離，對於一切智智（佛的智慧）和各種法藏，志求不懈怠，慾望和喜樂沒有厭倦，希望聽聞如來決定的義理。世尊安住於一切智的境界，都已經知道這些菩薩的願望以及發趣善巧的成熟。世尊！這些法門、陀羅尼門圓滿的句義，一切諸法決定的善巧，這樣的法門如來應當宣說，使那些尚未成熟的菩薩都能夠成熟，已經成熟的菩薩迅速得到神通以及一切智的心解脫智慧和見解。世尊！如果有些菩薩住在不確定的地位，這些菩薩預先聽聞佛法之後，就能夠成就一切智的境界。世尊！我因為這個緣故，敢於提出重大的問題，唯愿您以大慈悲的威神加持守護，攝受這些菩薩，宣說這樣的佛法。世尊！此諸菩薩皆悉已集，說微妙法今正是時。唯愿如來開示演說如是法門，授諸菩薩，令得圓滿不思議愿及一生補處所有善根。世尊！如是善巧陀羅尼門，如來隨時應當授與，使諸菩薩能持無量法門理趣善巧決定，及以言詞演說諸義，復有志樂當證菩提，安住無邊大神通業，成熟無量無數眾生，攝受如來善巧之智。惟愿開示如是法門，當令眾生證菩提道。世尊往昔于長夜中已發弘誓，令無數眾生安住佛智及自然智。如是陀羅尼門應當演說，令諸菩薩成自善根，及以如來威加之力，持彼無上不思議愿。世尊！如來、應、正等覺已證無量方便善巧，得不思議住無畏地，了諸眾生意樂差別，無量億劫蘊諸覺慧。世尊！此諸大眾瞻仰如來無時暫舍，於一切智智及諸法藏志求不怠、欲樂無厭，愿聞如來決定之義。世尊安住一切智境，皆已知此諸菩薩愿及發趣善巧成熟。世尊！是諸法門陀羅尼門圓滿句義，一切諸法決定善巧，如是法門如來應說，令諸菩薩未成熟者悉令成熟，已成熟者速得神通及一切智心解脫智見。世尊！若諸菩薩住不定地，是諸菩薩預聞法已，而得成就一切智境。世尊！我以此緣敢申巨問，惟愿大慈威加守護攝諸菩薩說如是法。

【English Translation】 English version: They will all be non-retrogressive. World Honored One! These Bodhisattvas are able to open the path to enlightenment, and bring joy to minds within the Buddhadharma. I ask the Tathagata on behalf of these beings. World Honored One! This assembly has gathered, and now is the right time to expound the subtle Dharma. May the Tathagata reveal and expound such a Dharma, and bestow it upon these Bodhisattvas, enabling them to fulfill their inconceivable vows and all the roots of goodness of the Bodhisattvas who are one birth away from Buddhahood. World Honored One! Such skillful Dharani (mantra) gates, the Tathagata should bestow at any time, enabling these Bodhisattvas to uphold the principles and skillful decisions of immeasurable Dharma gates, and to expound various meanings with words, and also to aspire to attain Bodhi, to abide in boundless great supernatural powers, to mature immeasurable and countless sentient beings, and to receive the Tathagata's skillful wisdom. May you reveal such a Dharma, so that sentient beings may attain the path to Bodhi. World Honored One, in the long past night, you have already made great vows, enabling countless sentient beings to abide in the Buddha's wisdom and natural wisdom. Such Dharani gates should be expounded, enabling Bodhisattvas to accomplish their own roots of goodness, and by the power of the Tathagata's majestic blessing, to uphold those supreme and inconceivable vows. World Honored One! The Tathagata, Arhat, Samyak-sambuddha (the ten titles of the Buddha) has already attained immeasurable skillful means, obtained the inconceivable abode of fearlessness, understood the differences in the intentions of sentient beings, and accumulated various wisdoms of enlightenment over immeasurable eons. World Honored One! This assembly gazes upon the Tathagata without a moment's departure, and for the wisdom of all-knowingness (Buddha's wisdom) and various Dharma treasures, they strive without laziness, their desires and joys are without weariness, and they wish to hear the Tathagata's definitive meaning. World Honored One, abiding in the realm of all-knowingness, you already know the wishes of these Bodhisattvas and the skillful maturity of their aspirations. World Honored One! These Dharma gates, the complete meaning of the Dharani gates, the definitive skillfulness of all Dharmas, such Dharma gates the Tathagata should expound, enabling those Bodhisattvas who have not yet matured to all mature, and those who have already matured to quickly obtain supernatural powers and the wisdom of liberation and insight of all-knowingness. World Honored One! If there are Bodhisattvas who dwell in uncertain stages, these Bodhisattvas, after hearing the Dharma in advance, will be able to accomplish the realm of all-knowingness. World Honored One! Because of this reason, I dare to ask this great question, may you, with great compassion, protect and uphold with your majestic power, and gather these Bodhisattvas, and expound such a Dharma. World Honored One! These Bodhisattvas have all gathered, and now is the right time to expound the subtle Dharma. May the Tathagata reveal and expound such a Dharma, and bestow it upon these Bodhisattvas, enabling them to fulfill their inconceivable vows and all the roots of goodness of the Bodhisattvas who are one birth away from Buddhahood. World Honored One! Such skillful Dharani gates, the Tathagata should bestow at any time, enabling these Bodhisattvas to uphold the principles and skillful decisions of immeasurable Dharma gates, and to expound various meanings with words, and also to aspire to attain Bodhi, to abide in boundless great supernatural powers, to mature immeasurable and countless sentient beings, and to receive the Tathagata's skillful wisdom. May you reveal such a Dharma, so that sentient beings may attain the path to Bodhi. World Honored One, in the long past night, you have already made great vows, enabling countless sentient beings to abide in the Buddha's wisdom and natural wisdom. Such Dharani gates should be expounded, enabling Bodhisattvas to accomplish their own roots of goodness, and by the power of the Tathagata's majestic blessing, to uphold those supreme and inconceivable vows. World Honored One! The Tathagata, Arhat, Samyak-sambuddha has already attained immeasurable skillful means, obtained the inconceivable abode of fearlessness, understood the differences in the intentions of sentient beings, and accumulated various wisdoms of enlightenment over immeasurable eons. World Honored One! This assembly gazes upon the Tathagata without a moment's departure, and for the wisdom of all-knowingness and various Dharma treasures, they strive without laziness, their desires and joys are without weariness, and they wish to hear the Tathagata's definitive meaning. World Honored One, abiding in the realm of all-knowingness, you already know the wishes of these Bodhisattvas and the skillful maturity of their aspirations. World Honored One! These Dharma gates, the complete meaning of the Dharani gates, the definitive skillfulness of all Dharmas, such Dharma gates the Tathagata should expound, enabling those Bodhisattvas who have not yet matured to all mature, and those who have already matured to quickly obtain supernatural powers and the wisdom of liberation and insight of all-knowingness. World Honored One! If there are Bodhisattvas who dwell in uncertain stages, these Bodhisattvas, after hearing the Dharma in advance, will be able to accomplish the realm of all-knowingness. World Honored One! Because of this reason, I dare to ask this great question, may you, with great compassion, protect and uphold with your majestic power, and gather these Bodhisattvas, and expound such a Dharma.

尊！於後末世諍論起時，執著有情更相賊害，三毒增長壞亂正法，令諸菩薩于彼時中以大慈悲堪忍斯事，流佈此法而無諍論。由順無諍則能攝受大慈大悲，及當積集諸善根力。世尊！我今敢緣斯義，請問如來無礙法門決定之義。

「世尊！云何彼諸菩薩無量法門、法光明門及一切法方便發起？復愿如來說不滅壞寂靜法門，兼演無邊微密法藏，具足成就念力無斷，降伏魔怨及諸異論，而不為彼之所摧伏。惟愿如來演說正法，令諸眾生積集善根，亦令積集無邊善巧，於一切智智示現出生，隨念結集無量法要，得諸辯才清凈具足相續不亂無等句義，欲令證得無量法門及陀羅尼真實方便。又令眾生髮起意樂，為說先後兩際加行，示見去來現在諸法，于因自在、法無所住。愿諸菩薩了知十方如來本事，以神通無畏遍諸佛剎，授彼眾生清凈法眼，亦為開示不思議法，成熟佛智方便善巧。我緣斯義敢有所請。惟愿世尊說如來地廣大方便甚深之法，為一切智，攝諸善巧無量不思議法理趣，令彼菩薩愿及方便善巧圓滿。此諸菩薩預聞法已，悉皆獲證大法光明，成就菩提殊勝善巧，及彼弘誓悉令圓滿。」

爾時佛告無邊莊嚴菩薩摩訶薩言：「善哉善哉！無邊莊嚴！汝今為諸菩薩住清凈愿方便善巧，亦為哀愍諸眾生故，以決定慧

【現代漢語翻譯】現代漢語譯本：尊者！在後世末法時期，當爭論興起時，執著于自我的眾生會互相殘害，貪嗔癡三毒增長，破壞正法，使得菩薩們在那時以大慈悲心堪忍這些事情，傳播佛法而不與人爭論。通過順應不爭論的原則，就能攝受大慈大悲，並積累各種善根力量。世尊！我現在敢於就此意義，請問如來無礙法門的決定之義。世尊！那些菩薩如何發起無量法門、法光明門以及一切法的方便？還希望如來說明不滅壞的寂靜法門，並闡述無邊的微妙法藏，使他們具足成就念力而不間斷，降伏魔怨和各種異端邪說，而不被它們所摧毀。唯愿如來演說正法，使眾生積累善根，也使他們積累無邊的善巧，在一切智智（指佛的智慧）中示現出生，隨念結集無量法要，獲得各種辯才，清凈具足，相續不斷，不雜亂，具有無與倫比的句義，希望他們證得無量法門和陀羅尼（總持）的真實方便。又使眾生髮起意樂，為他們講述前後兩際的加行，展示過去、現在、未來諸法，在因上自在，法無所住。愿菩薩們瞭解十方如來的本願，以神通無畏遍佈各個佛剎，授予那些眾生清凈的法眼，也為他們開示不可思議的法，成熟佛智的方便善巧。我因為這個意義，才敢有所請求。唯愿世尊宣說如來地的廣大方便甚深之法，爲了成就一切智，攝取各種善巧無量不可思議的法理，使那些菩薩的願望和方便善巧圓滿。這些菩薩預先聽聞此法后，都將獲得大法光明，成就菩提殊勝的善巧，以及他們的弘大誓願都得以圓滿。這時，佛告訴無邊莊嚴菩薩摩訶薩（大菩薩）說：『好啊，好啊！無邊莊嚴！你現在爲了菩薩們安住于清凈的願望和方便善巧，也爲了憐憫眾生，以決定的智慧

【English Translation】 English version: Venerable One! In the latter days of the Dharma's decline, when disputes arise, sentient beings attached to self will harm each other, the three poisons of greed, hatred, and delusion will increase, destroying the true Dharma, causing Bodhisattvas at that time to endure these things with great compassion, spreading the Dharma without contention. By following the principle of non-contention, one can embrace great compassion and accumulate various roots of goodness. World Honored One! I now dare to ask about the definitive meaning of the Tathagata's unobstructed Dharma gate. World Honored One! How do those Bodhisattvas initiate the immeasurable Dharma gates, the gates of Dharma light, and the skillful means of all Dharmas? Furthermore, I wish that the Tathagata would explain the non-destructive, tranquil Dharma gate, and expound the boundless, subtle Dharma treasury, enabling them to fully achieve uninterrupted mindfulness, subdue demonic forces and various heterodox views, and not be defeated by them. May the Tathagata expound the true Dharma, enabling sentient beings to accumulate roots of goodness, and also enabling them to accumulate boundless skillful means, manifesting birth in the all-knowing wisdom (Buddha's wisdom), gathering immeasurable Dharma essentials at will, obtaining various eloquence, pure and complete, continuous and uninterrupted, not confused, with unparalleled meaning, wishing them to attain the true skillful means of immeasurable Dharma gates and Dharani (total retention). Also, may sentient beings initiate aspiration, and for them, explain the practices of the two ends, showing the past, present, and future Dharmas, being free in cause, and the Dharma having no abode. May Bodhisattvas understand the original vows of the Tathagatas of the ten directions, pervading all Buddha lands with fearless supernatural powers, granting those sentient beings pure Dharma eyes, and also revealing inconceivable Dharmas to them, maturing the skillful means of Buddha wisdom. Because of this meaning, I dare to make this request. May the World Honored One expound the vast, skillful, and profound Dharma of the Tathagata's ground, for the sake of achieving all-knowing wisdom, encompassing all skillful means, immeasurable and inconceivable Dharma principles, so that the wishes and skillful means of those Bodhisattvas may be fulfilled. After these Bodhisattvas have heard this Dharma, they will all obtain the great light of Dharma, achieve the excellent skillful means of Bodhi, and their great vows will all be fulfilled. At that time, the Buddha said to the Bodhisattva Mahasattva Boundless Adornment: 'Excellent, excellent! Boundless Adornment! You are now for the sake of Bodhisattvas dwelling in pure vows and skillful means, and also out of compassion for sentient beings, with decisive wisdom.'

善問如來，汝之功德無有限量。諦聽諦聽，如實思惟，我今為汝分別解說，令諸菩薩于佛智境出生無量種種功德。」

無邊莊嚴菩薩言：「唯然世尊！我等樂聞。」

爾時佛告無邊莊嚴：「若諸菩薩為求無邊善巧愿者，應知諸佛秘密語言，受持思惟如理觀察。云何觀察？無邊莊嚴！如來之智攝諸善巧，有所宣說無不清凈，是諸菩薩應當進修此之法要。諸佛所說皆是平等，安住大悲普于群生，決定成熟諸有情類。或於下乘志希解脫，于聲聞道有于真實最勝涅槃，弘誓圓滿成一切智。我今安住無上解脫，遠離余乘下劣之法，善入諸佛秘密語言，及說如來無比詞句廣大清凈攝受諸法，令諸有情隨彼根性解脫成熟。然於是法皆悉平等，不增不減無缺無漏，乃至無色及無等色，無邊無際自性清凈。諸佛世尊之所演說，自性本性如實了知，而無有法了不了者。何以故？一切諸法皆是如來假名說故。若彼諸法由假名者，是則不可以法施設亦無示現。無示現故，如來所說皆真勝義，隨法同入一切諸法，於一切法不住分別亦非不住。以分別法及無分別，如實平等證一切法無有差別。法無有生，如是生法無所有故；法無有法，生妄分別遍計度故；法無有起，不自在故；法無觀待，舍圓滿故；法無作用，無去來故；法無自性，超

【現代漢語翻譯】現代漢語譯本：'善哉，如來，您的功德無量無邊。仔細聽，仔細聽，如實地思考，我現在為你們分別解說，讓菩薩們在佛的智慧境界中生出無量種種功德。' 無邊莊嚴菩薩（菩薩名，意為具有無邊莊嚴的菩薩）說：'是的，世尊！我們樂意聽聞。' 這時，佛告訴無邊莊嚴：'如果菩薩們爲了追求無邊的善巧願望，應當瞭解諸佛的秘密語言，接受、持守、思考並如理觀察。如何觀察呢？無邊莊嚴！如來的智慧涵蓋一切善巧，所說的一切都清凈無染，這是菩薩們應當進修的法要。諸佛所說都是平等的，安住于大悲，普遍利益眾生，決定使一切有情成熟。或者對於下乘（小乘）有志於解脫，對於聲聞道（聽聞佛法而修行證果的道）有真實最殊勝的涅槃（寂滅，解脫），弘大的誓願圓滿成就一切智慧。我現在安住于無上的解脫，遠離其他乘（大乘、小乘）下劣的法，善巧地進入諸佛的秘密語言，以及宣說如來無比的詞句，廣大清凈地攝受一切法，使一切有情隨著他們的根性解脫成熟。然而，對於這些法，都是平等的，不增不減，沒有缺失也沒有遺漏，乃至無色（沒有物質的）和無等色（沒有可以比較的顏色），無邊無際，自性清凈。諸佛世尊所演說的，自性本性如實了知，而沒有法可以了知或不了知。為什麼呢？因為一切法都是如來假名安立的。如果那些法是假名安立的，那麼就不能用法來施設，也沒有示現。因為沒有示現，如來所說都是真實勝義，隨著法一同進入一切法，對於一切法不住分別，也不是不住分別。通過分別法和無分別，如實平等地證悟一切法沒有差別。法沒有生，因為這樣的生法是空無所有的；法沒有法，因為生起虛妄分別遍計度；法沒有起，因為不自在；法沒有觀待，因為捨棄圓滿；法沒有作用，因為沒有去來；法沒有自性，超越'

【English Translation】 English version: 'Well asked, Tathagata, your merits are boundless. Listen carefully, listen carefully, and contemplate truthfully. I will now explain it to you separately, so that Bodhisattvas may generate immeasurable merits in the realm of Buddha's wisdom.' The Bodhisattva Boundless Adornment (a Bodhisattva's name, meaning a Bodhisattva with boundless adornment) said, 'Yes, World Honored One! We are eager to hear.' At that time, the Buddha said to Boundless Adornment, 'If Bodhisattvas seek boundless skillful wishes, they should understand the secret language of all Buddhas, accept, uphold, contemplate, and observe according to the truth. How to observe? Boundless Adornment! The wisdom of the Tathagata encompasses all skillful means, and everything that is spoken is pure and undefiled. This is the essential Dharma that Bodhisattvas should cultivate. All that the Buddhas speak is equal, abiding in great compassion, universally benefiting all beings, and decisively maturing all sentient beings. Or, for those who aspire to liberation in the lower vehicle (Hinayana), for those who have the true and most supreme Nirvana (extinction, liberation) in the Sravaka path (the path of those who hear the Dharma and practice to attain enlightenment), the great vows are fulfilled to achieve all wisdom. I now abide in supreme liberation, far from the inferior Dharma of other vehicles (Mahayana, Hinayana), skillfully entering the secret language of all Buddhas, and proclaiming the incomparable words of the Tathagata, vast and pure, embracing all Dharmas, enabling all sentient beings to be liberated and matured according to their capacities. However, these Dharmas are all equal, neither increasing nor decreasing, without deficiency or leakage, even to the formless (without matter) and the incomparable form (without comparable color), boundless, and inherently pure. What the Buddhas, the World Honored Ones, have expounded, the inherent nature is truly understood, and there is no Dharma that can be understood or not understood. Why? Because all Dharmas are established by the Tathagata through provisional names. If those Dharmas are established by provisional names, then they cannot be established by Dharma, nor can they be manifested. Because there is no manifestation, what the Tathagata speaks is all true and supreme meaning, entering all Dharmas along with the Dharma, not dwelling in discrimination of all Dharmas, nor not dwelling in discrimination. Through discriminating Dharmas and non-discrimination, one truly and equally realizes that all Dharmas are without difference. Dharma has no birth, because such birth of Dharma is empty and non-existent; Dharma has no Dharma, because of the arising of false discrimination and pervasive calculation; Dharma has no arising, because it is not self-existent; Dharma has no dependence, because of abandoning completeness; Dharma has no function, because there is no going or coming; Dharma has no self-nature, transcending'

過一切自性法故；法本平等無有差別，無戲論故。隨所作法起殊勝愿無不成就，而於其中無有作者，乃至無有少法所得，皆歸於空。是故如來說一切法如幻如夢、無有高下。我當以此清凈弘誓攝眾生時，實無少法而可著者。無邊莊嚴！此是諸菩薩等法光明門。由斯門故，于殊勝愿而得增長，如日出現光明普照。如是善男子等於此法門能信解者，與諸眾生作法光明。

「無邊莊嚴！若諸菩薩內正思惟、外無散亂，安住能斷諸障礙者，隨念菩薩普光三昧，及能信解甚深法者，應當觀察此諸法門。一切諸法如來悉知，以緣起門開示宣說。如是緣起虛妄不實，自性本性皆悉空寂，是緣起性亦非真實。能令眾生雜染清凈，於十方求皆不可得，無所得故無有攝受，無攝受故於我所說尚應舍離何況非法。所言舍離，彼亦非有，亦無所取、無有功用，本性清凈。一切諸法無有分別，了知分別如實性故。一切諸法無有所住亦不可見，無異性故。是故諸法無住無依，但以名字施設而有，彼皆空寂無有自性、無住而住。是故諸法無有住處，處無有故、盡故、滅故及變易故，如來但以異名宣說。如是密意應當了知，不應執著善與不善。若執善法，彼不善法亦當執著。由執如是不善法故，生諸苦惱，佛以異名於此示說為苦聖諦。由不執著善

不善故，彼諸愛滅，如來於此善法所斷，異名示說為集聖諦。第二聖諦能了知故，滅故、盡故、無憶想故，厭離觀察無所有故，無喜想受無分別故，如來於此異名言說為苦滅諦。了知第三滅聖諦故，是所求道如實悟入一切法地，超過一切憶想分別戲論之境，八支相應修習正見乃至正定，苦滅趣道聖諦了知，佛以異名於此宣說為第四諦。諸佛世尊於此施設，知苦、斷集、證滅、修道；苦、集、苦滅及滅趣道。此苦無有，以世俗故假名施設。是無明等，一切皆是無智攀緣。何以故？于彼無智亦無有少攀緣可取，無有所證、無有光明，不可了知亦不可得，而於其中當有何物？一切皆是虛妄壞法，無有堅實。于中若以實物施設，彼即于常應有執著。若以無分別執著，彼即于斷應有執著。是故於苦不應分別，以智慧故應當了知，無智自性即苦自性，由與無明共相應故，無明亦不與物相應或不相應，彼亦無有。由彼不相應故，是故無明非分別非不分別，不作不壞亦無作者。施設作者不可得故，無邊莊嚴！此是諸菩薩了知悟入無明自性順明法門。由是門故，能捨一切無明黑闇，現前證得隨順明法，于菩提分能善修習，于諸聖諦能善了知。是諸菩薩於此法門能得清凈，所謂由不生故苦得清凈，不攀緣故集得清凈，由滅盡故滅得清凈，由

【現代漢語翻譯】現代漢語譯本：因為不善，那些愛慾就會滅盡。如來對於這種善法所斷除的，用不同的名稱來說明，稱之為集聖諦（苦的根源）。因為能夠了解第二聖諦，所以滅盡、窮盡、沒有憶想，厭離觀察一切皆空，沒有喜悅的感受和分別，如來用不同的名稱來說明，稱之為苦滅諦（苦的止息）。因爲了解第三滅聖諦，這是所追求的道路，如實地領悟一切法的境界，超越一切憶想分別戲論的境界，八支相應地修習正見乃至正定，瞭解苦滅之道聖諦，佛用不同的名稱來說明，稱之為第四諦。諸佛世尊在此教導，瞭解苦、斷除集、證得滅、修習道；苦、集、苦滅以及通向苦滅的道路。這苦本身並不存在，因為世俗的緣故而假名安立。這些無明等等，一切都是因為無智的攀緣。為什麼呢？因為對於那無智，也沒有絲毫攀緣可以執取，沒有所證悟的，沒有光明，不可瞭解也不可獲得，而在其中又會有什麼呢？一切都是虛妄的壞滅之法，沒有堅實之處。如果其中安立實物，就會執著于常。如果執著于無分別，就會執著于斷。因此，對於苦不應該分別，因為智慧的緣故應當瞭解，無智的自性就是苦的自性，因為與無明共同相應。無明也不與事物相應或不相應，它也是不存在的。因為它不相應，所以無明既不是分別也不是不分別，不造作也不壞滅，也沒有作者。因為安立作者是不可得的，無邊莊嚴！這是諸菩薩瞭解領悟無明自性，順應光明的方法。通過這個法門，能夠捨棄一切無明的黑暗，當下證得隨順光明的法，對於菩提分能夠善加修習，對於諸聖諦能夠善加了解。這些菩薩通過這個法門能夠得到清凈，所謂因為不生所以苦得到清凈，因為不攀緣所以集得到清凈，因為滅盡所以滅得到清凈，因為

【English Translation】 English version: Because of unwholesomeness, those desires cease. The Tathagata, regarding what is severed by this wholesome dharma, indicates with different names, calling it the Truth of the Origin of Suffering (Samudaya Satya). Because the second noble truth can be understood, therefore, due to cessation, exhaustion, and no recollection, observing with aversion that all is empty, without joyful feelings or discrimination, the Tathagata indicates with different names, calling it the Truth of the Cessation of Suffering (Nirodha Satya). Because the third noble truth of cessation is understood, this is the path sought, truly realizing the realm of all dharmas, transcending all realms of recollection, discrimination, and conceptual proliferation, practicing the Noble Eightfold Path with its eight factors, from right view to right concentration, understanding the noble truth of the path leading to the cessation of suffering, the Buddha proclaims this with different names as the fourth truth. The Buddhas, the World Honored Ones, establish this: understanding suffering, abandoning the origin, realizing cessation, and practicing the path; suffering, origin, cessation of suffering, and the path leading to the cessation of suffering. This suffering does not exist, it is established as a provisional name due to worldly convention. These ignorance and so on, all are due to the clinging of ignorance. Why is that? Because for that ignorance, there is not even a little clinging that can be grasped, there is nothing to be realized, no light, it cannot be understood nor obtained, and what would there be within it? All are false and perishable dharmas, without any solidity. If a real entity is established within it, then there would be attachment to permanence. If one clings to non-discrimination, then there would be attachment to annihilation. Therefore, one should not discriminate regarding suffering, because of wisdom one should understand that the nature of ignorance is the nature of suffering, because it is in common association with ignorance. Ignorance neither associates nor does not associate with things, it also does not exist. Because it does not associate, therefore ignorance is neither discrimination nor non-discrimination, it neither creates nor destroys, nor is there a creator. Because establishing a creator is unattainable, boundless adornment! This is the method by which the Bodhisattvas understand and realize the nature of ignorance, conforming to the dharma of light. Through this method, they can abandon all the darkness of ignorance, directly realize the dharma conforming to light, can practice well the factors of enlightenment, and can understand well the noble truths. These Bodhisattvas can attain purity through this method, that is, because of non-arising, suffering is purified, because of non-clinging, the origin is purified, because of cessation, cessation is purified, because of

修習故道得清凈，信平等故道即平等。如是諸法異名差別，應當解了。了已應斷應證應修。于如來言若能解了，彼即遍知、彼即隨斷、彼即作證、彼即修習。是故聖者如是知已，於一切法不取不捨，便得安住四諦法門。

「無邊莊嚴！一切諸法無有分別，亦不增長亦不積集。聖者如實善了知故，不起分別、不行戲論，能如實見不毀不著。由道斷故，于諸善法不起分別亦無戲論，況不善法。由無分別共相應故，亦復不住法非法斷。若遍知斷，即無法結及非法結。彼能了知結法虛妄，此虛妄法空無所有，此是彼等所入諦門。由是門故不愛不恚，證舍圓滿能斷諸結，安住正道到于彼岸，證法自性而無入出。

「無邊莊嚴！汝今當觀一切諸法本性皆空、自性寂靜、無有作者，諸法非實與結相應、非不相應。于彼無性法中不應執著，亦復不應離性非性而起分別。既能了知因緣清凈，不應戲論。諸有一切因緣生法，彼緣性空究竟清凈，如是因緣非互相應。諸法展轉無有所作、無有所行、無有事業，如是思惟一切諸法互相空故，無有自性、無依無住。無邊莊嚴！汝於此中應當悟入，則能增長不可損壞普遍光明清凈法門。由攝受故當得清凈，無戲論故當作光明超過結使，無所著故當得出離。

「無邊莊嚴！一切諸法

【現代漢語翻譯】現代漢語譯本：通過修習古老的道路可以獲得清凈，因為相信平等，所以道路也是平等的。像這樣，各種法有不同的名稱和差別，應當理解明白。理解之後，應當斷除、證悟、修習。如果能夠理解如來所說的話，那麼他就能夠遍知一切、隨之斷除、作證、修習。因此，聖者這樣理解之後，對於一切法既不執取也不捨棄，便能安住於四諦法門。『無邊莊嚴（菩薩名）！一切諸法沒有分別，既不增長也不積聚。聖者如實地善於瞭解，所以不起分別、不行戲論，能夠如實地見到不毀壞也不執著。由於通過道路斷除，對於各種善法不起分別也沒有戲論，更何況是不善法。由於沒有分別與（真如）相應，也不執著於法或非法的斷滅。如果能夠遍知斷除，就沒有法結和非法結。他能夠了解結法是虛妄的，這種虛妄的法是空無所有的，這是他們所進入的真理之門。通過這個門，不愛也不恨，證得舍的圓滿，能夠斷除各種結，安住于正道到達彼岸，證得法的自性而沒有出入。『無邊莊嚴！你現在應當觀察，一切諸法的本性都是空，自性寂靜，沒有作者，諸法不是真實地與結相應，也不是不相應。對於那些無自性的法，不應該執著，也不應該離開自性或非自性而產生分別。既然能夠了解因緣是清凈的，就不應該戲論。所有一切因緣所生的法，它們的緣起性是空，最終是清凈的，像這樣的因緣不是互相相應的。諸法輾轉相續，沒有所作、沒有所行、沒有事業，像這樣思維，一切諸法互相空，所以沒有自性、沒有依靠、沒有住處。無邊莊嚴！你應當在此中領悟，就能增長不可損壞的普遍光明清凈法門。通過攝受就能得到清凈，沒有戲論就能成為光明，超越結使，沒有執著就能得到解脫。『無邊莊嚴！一切諸法

【English Translation】 English version: Purity is attained by practicing the ancient path, and because of believing in equality, the path is also equal. Thus, various dharmas have different names and distinctions, which should be understood. Having understood, one should abandon, realize, and practice. If one can understand the words of the Tathagata, then one can know all, accordingly abandon, realize, and practice. Therefore, having understood thus, the sage neither grasps nor abandons any dharma, and thus abides in the Four Noble Truths. 'Immeasurable Adornment (a Bodhisattva's name)! All dharmas are without distinctions, neither increasing nor accumulating. Because the sage truly understands well, he does not give rise to distinctions or engage in idle talk, and can truly see without destroying or clinging. Because of abandoning through the path, he does not give rise to distinctions or idle talk regarding good dharmas, let alone non-good dharmas. Because of no distinctions corresponding with (suchness), he also does not abide in the cessation of dharma or non-dharma. If one can know and abandon all, there are no fetters of dharma or non-dharma. He can understand that the fetters of dharma are illusory, and this illusory dharma is empty and without substance; this is the gate of truth they enter. Through this gate, one neither loves nor hates, attains the perfection of relinquishment, can break all fetters, abides in the right path to reach the other shore, and realizes the self-nature of dharma without coming or going. 'Immeasurable Adornment! You should now observe that the inherent nature of all dharmas is empty, their self-nature is tranquil, there is no maker, and dharmas are neither truly corresponding with fetters nor not corresponding. One should not cling to those dharmas that are without self-nature, nor should one give rise to distinctions by separating from self-nature or non-self-nature. Since one can understand that the causes and conditions are pure, one should not engage in idle talk. All dharmas that arise from causes and conditions, their nature of arising is empty and ultimately pure; such causes and conditions are not mutually corresponding. Dharmas continue to transform, without any doing, any acting, or any business; thinking thus, all dharmas are mutually empty, therefore without self-nature, without reliance, and without abode. Immeasurable Adornment! You should awaken to this, and then you can increase the indestructible, universally bright, pure dharma gate. Through embracing, one can attain purity; without idle talk, one can become light, surpassing fetters; without clinging, one can attain liberation. 'Immeasurable Adornment! All dharmas

唯有名相開示宣說。何謂名相？相謂四大所造諸色，名謂一切非色之蘊。如是名相，一切皆悉虛妄不實，以顛倒故而有執著，或色是我、色是我所，相分別故有名示說。如是名色二俱不實，一切皆是虛妄壞法、如幻如夢。色體不堅如夢所見，乃至四蘊亦非真實，但以世俗文字施設。如是知時不見有苦，由實諦故無有攀緣，無攀緣故心無所有，無所有故何有與彼攀緣相應？由此而能于涅槃界得超過想及所知滅。

「無邊莊嚴！三界由想、作意所生，是故說言三界虛妄，想及作意亦非真實。彼所有想即色執著，所有作意皆與受想行識相應。諸法本性亦無相應非不相應，乃至非想亦非作意，想及作意本性皆空。所有言說亦皆虛妄，但假施設令性寂靜。無邊莊嚴！諸法本性以假名故，如是所說亦皆平等。無邊莊嚴！於此法中證於實諦，諸菩薩等應當了知，謂諸如來一切結使皆舍離故，凡所演說終不唐捐。汝等於此應善思惟無令執著，於一切法勿生分別，離諸戲論，了一切法無有自性，而於眾生起慈悲想，思惟悟入如是法門，為利一切開示演說。云何法門？謂了無明諸有為法、悟智見等諸無為法，應遍清凈證入一切有為無為，無戲論智，非數入數、非數住數。隨順如是非數法故，證入無為清凈法門，獲得遍持光明智慧，攝

【現代漢語翻譯】現代漢語譯本：只有名相的開示和宣說。什麼是名相？相指的是四大（地、水、火、風）所造的各種色法，名指的是一切非色法的蘊（受、想、行、識）。這樣的名相，一切都是虛妄不實的，因為顛倒的緣故而產生執著，或者認為色是我，或者認為色是我的所有，因為對相的分別而有名相的指示和解說。像這樣，名和色二者都不是真實的，一切都是虛妄的、會壞滅的法，如同幻象和夢境。色的本體不堅固，如同夢中所見，乃至受、想、行、識四蘊也不是真實的，只是用世俗的文字來假立施設。像這樣認知的時候，就不會見到有苦，因為實諦的緣故而沒有攀緣，沒有攀緣的緣故心就無所執著，無所執著的緣故，哪裡會有與攀緣相應的呢？由此而能夠在涅槃的境界中超越對想和所知的執著而滅盡。無邊莊嚴！三界（欲界、色界、無色界）是由想和作意所產生的，所以說三界是虛妄的，想和作意也不是真實的。那些所有的想，就是對色法的執著，所有的作意都與受、想、行、識相應。諸法的本性既不是相應也不是不相應，乃至不是想也不是作意，想和作意的本性都是空性的。所有言說也都是虛妄的，只是假借施設來使自性寂靜。無邊莊嚴！諸法的本性因為假名的緣故，所以所說的一切也都是平等的。無邊莊嚴！在這法中證悟實諦，諸菩薩等應當了知，就是諸如來一切煩惱都舍離的緣故，凡所演說都不會徒勞無功。你們對於此應當好好思惟，不要產生執著，對於一切法不要生起分別，遠離各種戲論，了知一切法沒有自性，而對於眾生生起慈悲的想法，思惟悟入這樣的法門，爲了利益一切眾生而開示演說。什麼是法門？就是了悟無明和各種有為法，悟入智慧和見解等各種無為法，應當普遍清凈地證入一切有為法和無為法，以無戲論的智慧，非數入數，非數住數。隨順這樣的非數法，證入無為清凈的法門，獲得普遍持有的光明智慧，攝

【English Translation】 English version: Only the exposition and declaration of name and form exist. What are name and form? Form refers to all material phenomena created by the four great elements (earth, water, fire, and wind), and name refers to all non-material aggregates (feeling, perception, mental formations, and consciousness). Such name and form are all illusory and unreal. Due to delusion, attachments arise, either thinking form is 'I' or 'mine.' Because of the discrimination of form, there are indications and explanations of name and form. Thus, both name and form are unreal; all are illusory, perishable phenomena, like illusions and dreams. The substance of form is not solid, like what is seen in a dream. Even the four aggregates are not real, but are merely conventional designations using worldly language. When one understands this, one does not see suffering, because of the true reality, there is no clinging. Because there is no clinging, the mind is without attachment. Because there is no attachment, how can there be anything that corresponds to clinging? Therefore, one can transcend the attachment to thoughts and knowledge and attain cessation in the realm of Nirvana. Immeasurable Adornment! The three realms (desire realm, form realm, and formless realm) arise from thoughts and intentions. Therefore, it is said that the three realms are illusory, and thoughts and intentions are also not real. All thoughts are attachments to form, and all intentions correspond to feeling, perception, mental formations, and consciousness. The nature of all phenomena is neither corresponding nor non-corresponding, not even thought or intention. The nature of thought and intention is empty. All speech is also illusory, merely provisional designations to bring about the stillness of nature. Immeasurable Adornment! Because the nature of all phenomena is based on provisional names, all that is said is also equal. Immeasurable Adornment! In this Dharma, realize the true reality. Bodhisattvas should understand that because all the Tathagatas have abandoned all afflictions, whatever they expound will not be in vain. You should contemplate this well, without developing attachments. Do not create discriminations about all phenomena, stay away from all conceptual elaborations, understand that all phenomena have no self-nature, and generate compassion for all beings. Contemplate and enter such a Dharma gate, and for the benefit of all beings, expound and declare it. What is the Dharma gate? It is to understand ignorance and all conditioned phenomena, and to realize wisdom and insight, and all unconditioned phenomena. One should universally and purely realize all conditioned and unconditioned phenomena, with non-conceptual wisdom, entering and abiding in the non-numerical. By following such non-numerical Dharma, one realizes the unconditioned pure Dharma gate, and obtains universally held bright wisdom, and gathers

受諸法令不失壞，能以覺慧方便善巧，廣為眾生演說諸法。無邊莊嚴！此是諸菩薩等入陀羅尼門。由是門故，出生廣大差別覺慧，及能發起演諸法義善巧之智。

「無邊莊嚴！此中何者是彼陀羅尼門？由是菩薩于諸法中能得總持方便善巧。無邊莊嚴！此中菩薩住遍清凈善巧之智行於辯才，由義覺慧觀察諸法本性自性。然一切法自性無住，無名無相無所建立，無邊建立不可宣示，但以世俗言詞演說。所有諸法本性自性皆不可說，無來無去無有文字，文字清凈無有功用。何以故？諸法本性等虛空故。一切諸法亦復如是，無作無起無相清凈，以虛空開示演說，此則諸法無門之門。門清凈故，究竟無染亦不隨染。何以故？諸法究竟不生不起，所有自性亦不生起。是故當知，三世所說一切諸法自性無性，亦不應執諸法無性，此是諸菩薩無所執著陀羅尼門。為諸菩薩門清凈故，如是開示說一切法。有形相者，所說形相即非形相，不作不壞不愛不恚。是故當知，形相門者則為非門。門清凈故，由是能得入無形相清凈法門。為欲了知此形相門無所有故，不以有義如是宣說，無所作故入無形相。無邊莊嚴！如是所說無形相門，為陀羅尼清凈故轉。

「無邊莊嚴！所言門者猶如虛空。一切諸法依于虛空而有生滅，彼生滅者性皆

【現代漢語翻譯】現代漢語譯本：'接受所有教法而不違背，能夠以覺悟的智慧和善巧方便，為眾生廣泛演說諸法。無邊莊嚴（菩薩名）！這是諸菩薩等進入陀羅尼（總持）之門。通過這個門，產生廣大的差別覺慧，以及能夠發起演說諸法義理的善巧智慧。' '無邊莊嚴！這裡面什麼是那個陀羅尼門？通過這個門，菩薩在諸法中能夠獲得總持的方便善巧。無邊莊嚴！這裡面菩薩安住于普遍清凈的善巧智慧，運用辯才，通過義理覺慧觀察諸法的本性和自性。然而一切法的自性無所住，無名無相無所建立，無邊建立不可宣示，只能用世俗的言詞來演說。所有諸法的本性和自性都不可說，無來無去沒有文字，文字清凈沒有作用。為什麼呢？因為諸法的本性等同虛空。一切諸法也是如此，無作無起無相清凈，以虛空來開示演說，這就是諸法無門之門。門清凈的緣故，究竟無染也不隨染。為什麼呢？因為諸法究竟不生不起，所有的自性也不生起。所以應當知道，三世所說的一切諸法自性無性，也不應該執著諸法無性，這是諸菩薩無所執著的陀羅尼門。爲了諸菩薩的門清凈，像這樣開示演說一切法。有形相的，所說的形相就不是形相，不作不壞不愛不恨。所以應當知道，形相門就是非門。門清凈的緣故，由此能夠進入無形相清凈法門。爲了瞭解這個形相門無所有，不以有義這樣宣說，因為無所作而進入無形相。無邊莊嚴！像這樣所說的無形相門，是爲了陀羅尼清凈而轉。' '無邊莊嚴！所說的門就像虛空。一切諸法依賴虛空而有生滅，那些生滅的性質都是'

【English Translation】 English version: 'Receiving all teachings without violation, being able to skillfully and expediently, with awakened wisdom, extensively expound all dharmas to sentient beings. Boundless Adornment (a Bodhisattva's name)! This is how Bodhisattvas enter the gate of Dharani (total retention). Through this gate, vast and differentiated awakened wisdom arises, as well as the skillful wisdom to initiate the exposition of the meanings of all dharmas.' 'Boundless Adornment! What is this gate of Dharani? Through this gate, Bodhisattvas can attain the skillful means of total retention in all dharmas. Boundless Adornment! Here, Bodhisattvas abide in universally pure skillful wisdom, employing eloquence, and through the wisdom of meaning, observe the fundamental nature and self-nature of all dharmas. However, the self-nature of all dharmas is without abiding, without name, without form, without establishment, and boundless establishment cannot be declared, but can only be expounded using conventional language. The fundamental nature and self-nature of all dharmas are unspeakable, without coming or going, without words, and the purity of words is without function. Why? Because the fundamental nature of all dharmas is equal to space. All dharmas are also like this, without action, without arising, without form, and pure. They are revealed and expounded through space, and this is the gate of no-gate of all dharmas. Because the gate is pure, it is ultimately without defilement and does not follow defilement. Why? Because all dharmas ultimately do not arise, and their self-nature does not arise either. Therefore, it should be known that the self-nature of all dharmas spoken of in the three times is without self-nature, and one should not cling to the non-self-nature of dharmas. This is the Dharani gate of non-attachment for Bodhisattvas. For the purity of the gate of Bodhisattvas, all dharmas are revealed and expounded in this way. For those with form, the form spoken of is not form, it does not act, does not destroy, does not love, and does not hate. Therefore, it should be known that the gate of form is a non-gate. Because the gate is pure, one can enter the pure dharma gate of no-form. To understand that this gate of form is without substance, it is not declared with the meaning of existence, and because there is no action, one enters no-form. Boundless Adornment! The gate of no-form spoken of in this way is transformed for the purity of Dharani.' 'Boundless Adornment! The gate spoken of is like space. All dharmas arise and cease depending on space, and the nature of that arising and ceasing is all'

平等，作是觀時無有生滅無所攝受，於一切法應如是知。一切諸法亦非攝受非不攝受，非等非不等，乃至無有少法而可得者。由是能了此形相門，為得無相門清凈故開示演說。無邊莊嚴！言無相者，所謂無身及身施設，無名無句亦無示現。於此教義應當了知，彼無形相與虛空等。言虛空者，亦無虛空及空示說。此是無明隨順明智力聚法門。菩薩能證陀羅尼門理趣方便，由證入故無有諍論、無有忘失，隨入無斷秘密語言陀羅尼門。譬如有龍名無熱惱，降澍大雨流澍無斷。無邊莊嚴！所言陀羅尼者，是何句義？」

無邊莊嚴菩薩摩訶薩白佛言世尊：「陀羅尼者，即是隨順諸法秘密方便假名，即是隨念遍持之業，即是說法語言之句。由智聚力，得入如是陀羅尼數。以善覺慧，應當受持無量無邊菩提之力。世尊！如我所解，此無邊智演說方便，為欲利益諸眾生故，開示流佈令法不斷。世尊！此陀羅尼門，是大虛空、是大方廣，以是義故能廣宣說。由說平等能攝受故，名隨教法。善巧開示廣大流佈，文字差別得圓滿故，通達辯才而得成就。由觀察義善巧說故，于義辯才而得圓滿。決定諸法善開示故，於法辯才而得圓滿。哀愍眾生以大慈悲而能攝受，由攝受故次第調伏令得清凈，無諸戲論而能演說平等舍法。世尊說此陀羅尼

【現代漢語翻譯】現代漢語譯本平等，作如此觀想時，便沒有生滅，也沒有任何執著。對於一切法，都應如此理解。一切諸法，既非執著，也非不執著，既非平等，也非不平等，乃至沒有絲毫的法可以被獲得。因此，能夠理解這種形相之門，是爲了獲得無相之門的清凈而開示演說。無邊莊嚴（菩薩名）！所說的無相，是指沒有身體以及身體的施設，沒有名稱，沒有語句，也沒有示現。對於這個教義，應當了知，它沒有形相，與虛空相等。所說的虛空，也沒有虛空以及虛空的示說。這是無明隨順明智力聚的法門。菩薩能夠證得陀羅尼（總持）之門的理趣方便，由於證入的緣故，沒有諍論，沒有忘失，隨入無斷的秘密語言陀羅尼門。譬如有一條龍名叫無熱惱，降下大雨，流注不斷。無邊莊嚴！所說的陀羅尼，是什麼樣的含義呢？」無邊莊嚴菩薩摩訶薩對佛說：『世尊，陀羅尼，就是隨順諸法秘密方便的假名，就是隨念遍持的業，就是說法語言的語句。由於智慧的力量，得以進入這樣的陀羅尼之數。以善覺的智慧，應當受持無量無邊的菩提之力。世尊！如我所理解，這無邊智慧的演說方便，是爲了利益一切眾生，開示流佈，使佛法不斷。世尊！這陀羅尼門，是大虛空，是大方廣，因此能夠廣泛宣說。由於宣說平等能夠攝受的緣故，名為隨教法。善巧開示，廣大流佈，文字差別得以圓滿，通達辯才而得以成就。由於觀察義理善巧宣說，在義理辯才方面得以圓滿。決定諸法善巧開示，在法辯才方面得以圓滿。哀憫眾生，以大慈悲而能夠攝受，由於攝受的緣故，次第調伏，使之得到清凈，沒有各種戲論，而能夠演說平等舍法。世尊，您所說的這個陀羅尼

【English Translation】 English version Equality, when contemplating in this way, there is no arising or ceasing, and nothing is grasped. Regarding all dharmas, one should understand them in this way. All dharmas are neither grasped nor not grasped, neither equal nor unequal, and there is not even a single dharma that can be obtained. Therefore, being able to understand this form aspect gate is to reveal and explain for the sake of obtaining the purity of the formless gate. Boundless Adornment (a Bodhisattva)! What is meant by formlessness is the absence of a body and the constructs of a body, the absence of names, the absence of phrases, and the absence of manifestations. Regarding this teaching, one should understand that it has no form and is equal to space. What is meant by space is also the absence of space and the explanation of space. This is the dharma gate of the power of wisdom that follows ignorance. Bodhisattvas are able to realize the logical means of the Dharani (mantra) gate. Because of this realization, there is no dispute, no forgetting, and one enters the uninterrupted secret language Dharani gate. For example, there is a dragon named Anavatapta, which pours down great rain without ceasing. Boundless Adornment! What is the meaning of the term Dharani? The Bodhisattva Mahasattva Boundless Adornment said to the Buddha, 'World Honored One, Dharani is a provisional name for the secret means that accord with all dharmas, it is the act of remembering and holding all things, and it is the phrase of spoken language. Through the power of wisdom, one is able to enter into such a number of Dharanis. With the wisdom of good awareness, one should uphold the boundless power of Bodhi. World Honored One! As I understand it, this means of explaining boundless wisdom is to benefit all sentient beings, to reveal and spread the Dharma so that it does not cease. World Honored One! This Dharani gate is the great space, the great expanse, and therefore it can be widely proclaimed. Because proclaiming equality can embrace, it is called the Dharma that follows the teachings. Skillfully revealing and widely spreading, the differences in words are perfected, and one achieves eloquence. Because of skillfully explaining by observing the meaning, one is perfected in eloquence of meaning. Because of decisively revealing all dharmas, one is perfected in eloquence of Dharma. Compassionately embracing sentient beings with great compassion, and because of this embracing, one gradually tames them, enabling them to attain purity, without any frivolous arguments, and is able to explain the Dharma of equal relinquishment. World Honored One, this Dharani that you have spoken'

秘密方便法門品時，無量無邊善巧之義從佛口出。」

爾時佛告無邊莊嚴菩薩摩訶薩：「所言門者，即是如來一切智智門之增語。於此門中，由語言故而得演說一切諸法。如來安住無邊清凈、究竟清凈自然智見，以無所住無所建立，流注廣大甚深之法。無邊莊嚴！如來嘗說一切諸法皆是佛法，以于諸法能善了知名為佛法。諸法本性與佛法等，是故諸法皆是佛法。由能了知法非法故，說能了知一切諸法。能了知者，即能了知陀羅尼門。此陀羅尼而能遍入一切諸法，所謂語言演說談論。一切語言演說談論，皆由文字表示宣說，是中文字，阿字為初、荷字為后。猶如入胎、受胎、持胎以母為先，又如種子長養以父為先，如蘊積集以生為先，次後建立余分差別，六處諸根次第成熟。如是字母為先，一切文字差別和合。如是字母為先，光髮長養。所謂阿字為先、荷字為后，諸餘文字在其中間，隨彼相應和合而轉，此即能入演說語言陀羅尼門。又當了知一切諸行皆悉壞滅，如彼文字書學成已尋當除滅。如是一切有支建立皆當壞滅，如彼諸行和合故生，彼不和合應知壞滅。如是二種相應和合，建立一切諸有愛結；亦由如是二種和合，建立一切有為諸法。如是觀察，漸次能凈無作法門，由此能入演說生滅陀羅尼門，令諸菩薩方便

【現代漢語翻譯】現代漢語譯本：當講述秘密方便法門品時，無量無邊的善巧之義從佛的口中流出。

那時，佛告訴無邊莊嚴菩薩摩訶薩（菩薩中的大菩薩）說：『所說的「門」，是指如來一切智智（佛的智慧）之門的另一種說法。通過這個門，由於語言的緣故，可以演說一切諸法（宇宙萬物）。如來安住于無邊清凈、究竟清凈的自然智慧和見解中，以無所執著、無所建立的狀態，流淌出廣大甚深的佛法。無邊莊嚴！如來曾經說過，一切諸法都是佛法，因為能夠善於瞭解諸法的名稱，所以稱為佛法。諸法的本性與佛法相同，因此一切諸法都是佛法。由於能夠了解法與非法，所以說能夠了解一切諸法。能夠了解的人，就能瞭解陀羅尼門（總持法門）。這個陀羅尼能夠遍入一切諸法，也就是語言的演說和談論。一切語言的演說和談論，都由文字來表示和宣說，在這些文字中，以「阿」字為開始，「荷」字為結尾。就像入胎、受胎、持胎以母親為先一樣，又像種子生長以父親為先一樣，又像蘊（五蘊）的積聚以生為先一樣，然後才建立其餘的差別，六處（六根）諸根次第成熟。同樣，以字母為先，一切文字的差別才得以和合。同樣，以字母為先，光明才得以生長。所謂以「阿」字為先，「荷」字為后，其餘的文字在其中間，隨著它們相應的和合而運轉，這就是能夠進入演說語言的陀羅尼門。還應當瞭解一切諸行（一切有為法）都會壞滅，就像文字書寫學習完成之後就會被消除一樣。同樣，一切有支（十二因緣）的建立都會壞滅，就像諸行和合而生，不和合就會壞滅一樣。這兩種相應的和合，建立了所有有愛（對存在的執著）的束縛；也由這兩種和合，建立了一切有為諸法。像這樣觀察，逐漸能夠清凈無作法門（不執著於行為的修行方法），由此能夠進入演說生滅的陀羅尼門，使諸菩薩能夠方便。』

【English Translation】 English version: At the time of expounding the chapter on the Secret Expedient Dharma Gate, immeasurable and boundless skillful meanings flowed from the Buddha's mouth.

Then, the Buddha said to the Bodhisattva Mahasattva (great Bodhisattva) Boundless Adornment: 'What is called a 「gate」 is another way of referring to the gate of the Tathagata's (Buddha's) All-Knowing Wisdom. Through this gate, due to language, all dharmas (all things in the universe) can be expounded. The Tathagata abides in boundless purity, ultimate purity, and natural wisdom and insight, flowing forth vast and profound Dharma without attachment or establishment. Boundless Adornment! The Tathagata has said that all dharmas are Buddha-dharma, because one is able to understand the names of dharmas well, therefore it is called Buddha-dharma. The nature of dharmas is the same as Buddha-dharma, therefore all dharmas are Buddha-dharma. Because one is able to understand what is dharma and what is not dharma, it is said that one is able to understand all dharmas. One who is able to understand can understand the Dharani Gate (the gate of total retention). This Dharani can pervade all dharmas, which is the exposition and discussion of language. All exposition and discussion of language are expressed and proclaimed by letters. Among these letters, the letter 'A' is the beginning, and the letter 'Ha' is the end. Just as conception, gestation, and holding the fetus begin with the mother, and just as the growth of a seed begins with the father, and just as the accumulation of skandhas (five aggregates) begins with birth, and then the remaining differences are established, and the six sense bases (six roots) mature in order. Similarly, with letters as the beginning, the differences of all letters are harmonized. Similarly, with letters as the beginning, light grows. So-called 'A' is the beginning, 'Ha' is the end, and the remaining letters are in between, revolving according to their corresponding harmony. This is how one can enter the Dharani Gate of expounding language. One should also understand that all actions (all conditioned dharmas) will perish, just as the learning of written letters is eliminated after completion. Similarly, the establishment of all limbs (twelve links of dependent origination) will perish, just as actions arise from harmony and perish when they are not in harmony. These two corresponding harmonies establish all bonds of attachment to existence; also by these two harmonies, all conditioned dharmas are established. Observing in this way, one can gradually purify the Dharma Gate of Non-Action (a practice method of not being attached to actions), and thereby enter the Dharani Gate of expounding arising and ceasing, enabling Bodhisattvas to be expedient.'

善巧速得圓滿。猶如字母阿字為初、荷字為后，如是作已，應以語言演說談論，善入一切秘密言詞。又應了知無障礙法開示宣說，無邊莊嚴！猶如字母阿字為初，乃至諸餘一切文字分別作已，作意相續入于書寫；荷字之後更無文字而可建立。由是二種作意，能生一切有為之行，彼二分別無有真實。以于真實無少文字，本性自性亦無分別及不分別，而於其中亦復無有少分所作。

「無邊莊嚴！一切諸法以智所知，是智皆從文字建立而得生起。由是文字不成就故，彼智亦復無有形相可得。何以故？以于真實無有形相。由入如是無形相故，舍離一切所作事業。無所作故，舍離一切有為之事。無邊莊嚴！此是陀羅尼清凈善巧遍持法門。若諸菩薩於此學時，能起一切無癡事業，為諸眾生宣說正法，令不缺減、不住諸想覆蓋著心，及能遠離想及作意。以能趣入諸法覺慧，證無邊智理趣善巧。

「無邊莊嚴！若諸菩薩遍取名已，了一切法唯有種種積集言說所起之名而無真實。如是知者，應當隨入陀羅尼門理趣善巧。云何應入陀羅尼門理趣善巧？知所有名而無住處，不住諸法內外中邊，於一切處都不可得，但依積集種種言說而假施設，于施設名如實隨覺是如實句，以此實句應當了知一切諸法無名無說。此是諸佛力無畏地。

【現代漢語翻譯】現代漢語譯本善巧迅速獲得圓滿。就像字母『阿』字是開始，『荷』字是結尾，這樣做了之後，應該用語言演說談論，善於進入一切秘密的言詞。又應該了知無障礙的法開示宣說，無邊莊嚴！就像字母『阿』字是開始，乃至其餘一切文字分別完成之後，用心持續地進入書寫；『荷』字之後再沒有文字可以建立。由於這兩種用心，能夠產生一切有為的行為，這兩種分別都沒有真實性。因為在真實中沒有絲毫文字，本性自性也沒有分別和不分別，而且在其中也沒有絲毫的造作。『無邊莊嚴』！一切諸法以智慧所知，這智慧都是從文字建立而產生。由於文字不成立，那智慧也沒有形相可以得到。為什麼呢？因為在真實中沒有形相。由於進入這種無形相，就捨棄一切所作的事業。因為沒有所作，就捨棄一切有為的事情。『無邊莊嚴』！這是陀羅尼（總持）清凈善巧遍持法門。如果菩薩學習這個法門，能夠發起一切沒有愚癡的事業，為眾生宣說正法，使之不缺少、不住在各種想法覆蓋著心，並且能夠遠離想法和作意。因為能夠趣入諸法的覺慧，證得無邊智慧的道理和善巧。『無邊莊嚴』！如果菩薩普遍地取用名相之後，瞭解一切法都只是種種積聚的言說所產生的名稱而沒有真實性。像這樣知道的人，應當隨順進入陀羅尼門（總持門）的道理和善巧。應該如何進入陀羅尼門的道理和善巧呢？知道所有名稱都沒有住處，不住在諸法的內外中間邊緣，在一切地方都不可得到，只是依靠積聚的種種言說而假立設定，對於設定的名稱如實地覺知，這是如實的語句，用這個真實的語句應當瞭解一切諸法無名無說。這是諸佛的力量和無畏的境界。

【English Translation】 English version Skillfully and quickly attain perfection. Just as the letter 'A' is the beginning and the letter 'Ha' is the end, having done this, one should use language to expound and discuss, skillfully entering all secret words. Furthermore, one should understand the unobstructed Dharma teachings and declarations, which are boundless and magnificent! Just as the letter 'A' is the beginning, and after all other letters have been distinguished, one continuously focuses on writing; after the letter 'Ha', there are no more letters that can be established. Due to these two kinds of focus, all conditioned actions can arise, and these two distinctions have no reality. Because in reality there is not the slightest letter, the inherent nature also has no distinction or non-distinction, and within it, there is not the slightest action. 'Boundless Magnificence'! All dharmas are known by wisdom, and this wisdom arises from the establishment of letters. Because letters are not established, that wisdom also has no form to be obtained. Why is this? Because in reality there is no form. By entering this formlessness, one abandons all actions. Because there is no action, one abandons all conditioned things. 'Boundless Magnificence'! This is the Dharani (mantra) pure skillful and comprehensive Dharma gate. If Bodhisattvas study this, they can initiate all non-delusional actions, expounding the true Dharma for sentient beings, ensuring it is not lacking, not dwelling in various thoughts that cover the mind, and being able to abandon thoughts and intentions. Because they can enter the wisdom of awareness of all dharmas, they attain the skillful understanding of the principles of boundless wisdom. 'Boundless Magnificence'! If Bodhisattvas universally grasp names, they understand that all dharmas are merely names arising from various accumulated words and have no reality. Those who know this should follow and enter the skillful understanding of the principles of the Dharani gate. How should one enter the skillful understanding of the principles of the Dharani gate? Knowing that all names have no dwelling place, not dwelling in the inner, outer, middle, or edges of dharmas, and not being obtainable in any place, but only provisionally established based on accumulated words, one should truly realize the established names as true statements. With these true statements, one should understand that all dharmas are nameless and unspeakable. This is the power and fearlessness of the Buddhas.

于所有法，應以此門開示演說。如來所說一切諸法非一性、非異性，諸法無有一異性故。此一切法非生非有，如是宣示諸法亦空。法若空者彼即無相，若無相者即無愿求。若法是空無相無愿，則不可知、不可遍知，不應說彼若有若無。言有無者但是言說，不應于中而生執著。何以故？如來常說，若不執著一切法者是真勝義；若有著者，由是著故於彼彼法隨生執著。如是執著一切皆空，是敗壞法，但唯虛妄戲論分別。無邊莊嚴！汝應當觀演說諸法，而於彼法實無示說。豈於此中有能說者而為他說？無邊莊嚴！此清凈法，從諸如來之所演出，能了知者甚為希有。

「無邊莊嚴！汝等今於我前聞如是法，能善了知住清凈信，能生勝解雖復眾多，而於後世希有眾生於此法中能遍了知，唯除今時親於我所發弘誓言：『愿于來世利益安樂諸眾生故，而當受持如來法教。』若曾往昔于如來所，承事供養深生信解，愛樂希求于甚深法理趣善巧愿聽聞者，此諸菩薩當能獲得陀羅尼法。無邊莊嚴！由於往昔供養如來，復得值遇無量諸佛承事供養，于甚深法因緣理趣深信解者、善求於法多勝解者、趣行深廣求大乘者；聲聞乘人厭離三界，于甚深法勤修行者，此諸人等未曾聽聞此甚深法。無邊莊嚴！如來為欲利益安樂此諸有情，令證甚深

【現代漢語翻譯】現代漢語譯本：對於一切法，應當用這個法門來開示演說。如來所說的一切諸法，不是單一的性質，也不是不同的性質，因為諸法沒有單一或不同的性質。這一切法既不是產生也不是存在，這樣宣示諸法也是空性的。如果法是空性的，那麼它就沒有相狀；如果沒有相狀，就沒有愿求。如果法是空性、無相、無愿，那麼就不可知、不可完全知曉，不應該說它是有還是無。說有或無，都只是言語表達，不應該在其中產生執著。為什麼呢？如來常說，如果不執著一切法，才是真正的殊勝意義；如果有執著，就會因為執著而對各種法產生執著。像這樣執著一切皆空，是敗壞的法，只是虛妄的戲論分別。無邊莊嚴（菩薩名）！你應該觀察演說諸法，而對於那些法實際上並沒有什麼可以示說的。難道這裡面有能說的人為他人說法嗎？無邊莊嚴！這種清凈的法，是從諸如來那裡演說出來的，能夠了解的人非常稀少。無邊莊嚴！你們現在在我面前聽聞這樣的法，能夠很好地瞭解並安住于清凈的信心，能夠產生殊勝的理解的人雖然很多，但是在後世，能夠完全瞭解這種法的眾生卻很少，除非是現在在我這裡發下弘誓願的人，他們說：『爲了在未來世利益安樂一切眾生，我應當受持如來的法教。』如果過去曾經在如來那裡，承事供養，深深地產生信解，喜愛並希求甚深法理，善於理解並願意聽聞的人，這些菩薩應當能夠獲得陀羅尼法（總持法門）。無邊莊嚴！由於過去供養如來，又能夠遇到無量諸佛，承事供養，對於甚深法的因緣道理深信理解，善於求法，多有殊勝理解，趣向修行深廣的大乘的人；聲聞乘人厭離三界，對於甚深法勤奮修行的人，這些人都沒有聽聞過這種甚深法。無邊莊嚴！如來爲了利益安樂這些有情眾生，讓他們證得甚深

【English Translation】 English version: Regarding all dharmas, one should use this teaching to expound and explain. All dharmas spoken by the Tathagata are neither of one nature nor of different natures, because dharmas have neither one nor different natures. All these dharmas are neither produced nor existent; thus declaring dharmas to be empty. If a dharma is empty, then it has no characteristics; if it has no characteristics, then there is no aspiration. If a dharma is empty, without characteristics, and without aspiration, then it is unknowable and cannot be fully known, and one should not say whether it exists or does not exist. Saying 'exists' or 'does not exist' are merely verbal expressions, and one should not become attached to them. Why? The Tathagata always says that not being attached to all dharmas is the true ultimate meaning; if there is attachment, then due to that attachment, one becomes attached to various dharmas. Such attachment to everything as empty is a corrupted dharma, merely false, playful, and discriminatory. Boundless Adornment (a Bodhisattva)! You should observe the exposition of dharmas, but in reality, there is nothing to be shown regarding those dharmas. Is there someone here who can speak and teach others? Boundless Adornment! This pure dharma, which is expounded by all the Tathagatas, is very rare for anyone to understand. Boundless Adornment! Now, you who are before me, hearing this dharma, are able to understand well and abide in pure faith, and although there are many who can generate superior understanding, in future generations, there will be very few beings who can fully understand this dharma, except for those who now make a great vow before me, saying: 'For the sake of benefiting and bringing happiness to all beings in future lives, I shall uphold the Tathagata's teachings.' If in the past, they have served and made offerings to the Tathagatas, deeply generating faith and understanding, loving and seeking profound dharma principles, being skilled in understanding and willing to listen, these Bodhisattvas should be able to obtain the Dharani dharma (the method of total retention). Boundless Adornment! Because of having made offerings to the Tathagatas in the past, and also being able to encounter countless Buddhas, serving and making offerings, deeply believing and understanding the causes and conditions of profound dharmas, being skilled in seeking the dharma, having much superior understanding, and aspiring to practice the profound and vast Mahayana; those of the Sravaka vehicle who are weary of the three realms and diligently practice the profound dharma, these people have not heard this profound dharma. Boundless Adornment! The Tathagata, in order to benefit and bring happiness to these sentient beings, so that they may attain the profound

廣大無量難見難解種智覺故，而復宣說甚深之法。此非愚夫無聞執著不求法者之所行地；有如理修行善根具足，于微少過生大怖畏，于諸怖畏而求解脫，是此等類之所依處。

「無邊莊嚴！如來今為汝等天人世間常演說法不生勞倦，由佛往昔行菩薩道時，于無量億劫精勤修學此甚深法，既修學已方便迴向：『云何為諸有情當轉無上微妙法輪，及為有情而得示現無上大智，令一切智智種性不斷？』無邊莊嚴！此由如來往昔願力，為令一切種性不斷，及威加此陀羅尼句，開示演說此甚深法廣令流佈，使諸有情于佛法中當能悟入，令一切智種性不斷，光闡弘宣此諸法教。無邊莊嚴！汝等今欲隨學如來，有諸眾生希求法者，開示演說勿生勞倦。

「無邊莊嚴！諸菩薩等如所聞法，于大眾中當廣開演所有法行，由是當得近於佛智，能速證獲陀羅尼門。由證陀羅尼故，以少功力而能受持光明照耀清凈法門。無邊莊嚴！一切諸法本性清凈，若法本性非彼相應非不相應，非和合住非不和合，于諸法中而無有法，若無有者則無有處而可示說，唯除因盡，因盡故即離，離故即滅。我為有情了知故，說一切諸法本性自性。于彼無因即無因盡，無因盡故無離無滅。無邊莊嚴！汝觀如來之所說法如是清凈，若有以法觀如來者，彼于如

【現代漢語翻譯】現代漢語譯本：佛陀的智慧廣大無邊，難以見到，難以理解，因為他覺悟了一切種智，所以才宣說如此甚深的佛法。這並非愚癡無知、執著不求佛法的人所能理解的境界；只有那些如理修行、善根具足，對微小的過失都感到極大的恐懼，併爲了從一切恐懼中解脫而尋求佛法的人，才是這部佛法所依止的對象。『無邊莊嚴（菩薩名）！如來現在為你們天人和世間眾生經常演說佛法，從不感到疲倦，這是因為佛陀在過去行菩薩道時，于無量億劫中精勤修學這甚深的佛法，修學之後，便方便地迴向：『如何才能為一切有情轉動無上微妙的法輪，以及如何才能為有情示現無上的大智慧，使一切智智的種性不斷絕？』無邊莊嚴！這都是由於如來往昔的願力，爲了使一切種性不斷絕，以及爲了以威神力加持這陀羅尼句，才開示演說這甚深的佛法，廣為流佈，使一切有情在佛法中能夠領悟，使一切智智的種性不斷絕，光大弘揚這些佛法教義。無邊莊嚴！你們現在想要隨學如來，對於那些希求佛法的眾生，應當開示演說，不要感到疲倦。『無邊莊嚴！諸位菩薩等應當像所聽聞的佛法那樣，在大眾中廣泛地開演所有的法行，這樣才能接近佛陀的智慧，能夠迅速證得陀羅尼門（總持一切法門）。由於證得陀羅尼的緣故，就能以少許的功力而能夠受持光明照耀的清凈法門。無邊莊嚴！一切諸法的本性都是清凈的，如果法的本性既不是與之相應，也不是不相應，既不是和合存在，也不是不和合，在諸法之中沒有一個法，如果沒有一個法，那就沒有一個地方可以用來指示說明，唯有因緣滅盡，因緣滅盡的緣故就是遠離，遠離的緣故就是寂滅。我爲了讓有情瞭解這個道理，才說一切諸法的本性自性。在那裡沒有因，也就沒有因的滅盡，沒有因的滅盡，也就沒有遠離，沒有寂滅。無邊莊嚴！你觀察如來所說的法是如此的清凈，如果有人以法來觀察如來，那麼他對於如來』

【English Translation】 English version: The Buddha's wisdom is vast, immeasurable, difficult to see, and difficult to understand because he has awakened to all-knowing wisdom. Therefore, he proclaims such profound Dharma. This is not a realm that can be understood by the foolish, ignorant, attached, and those who do not seek the Dharma; only those who practice righteously, possess good roots, feel great fear for even the slightest fault, and seek liberation from all fears are the ones upon whom this Dharma relies. 'Immeasurable Adornment (a Bodhisattva's name)! The Tathagata now constantly expounds the Dharma for you gods, humans, and beings of the world, without ever feeling weary. This is because when the Buddha was practicing the Bodhisattva path in the past, he diligently studied this profound Dharma for countless eons. After studying, he expediently dedicated his merits, thinking: 'How can I turn the unsurpassed, subtle Dharma wheel for all sentient beings, and how can I reveal the unsurpassed great wisdom to sentient beings, so that the lineage of all-knowing wisdom will not be cut off?' Immeasurable Adornment! This is all due to the Tathagata's past vows, to ensure that the lineage of all-knowing wisdom is not cut off, and to empower this Dharani phrase with divine power. Therefore, he reveals and expounds this profound Dharma, widely disseminating it so that all sentient beings can awaken to the Dharma, ensuring that the lineage of all-knowing wisdom is not cut off, and that these Dharma teachings are greatly propagated. Immeasurable Adornment! Now that you wish to follow the Tathagata, you should reveal and expound the Dharma to those sentient beings who seek it, without feeling weary.' 'Immeasurable Adornment! All Bodhisattvas should, according to the Dharma they have heard, widely expound all Dharma practices in the assembly. By doing so, they will draw near to the Buddha's wisdom and be able to quickly attain the Dharani gate (the gate of upholding all Dharmas). Because of attaining Dharani, they will be able to uphold the pure Dharma gate that shines with light with little effort. Immeasurable Adornment! The inherent nature of all Dharmas is pure. If the inherent nature of a Dharma is neither corresponding nor non-corresponding, neither existing in union nor not in union, there is no Dharma among all Dharmas. If there is no Dharma, then there is no place to point out and explain, except for the exhaustion of causes. Because of the exhaustion of causes, there is separation, and because of separation, there is extinction. I speak of the inherent nature and self-nature of all Dharmas for the sake of sentient beings to understand. Where there is no cause, there is no exhaustion of cause. Where there is no exhaustion of cause, there is no separation and no extinction. Immeasurable Adornment! You see that the Dharma spoken by the Tathagata is so pure. If someone observes the Tathagata through the Dharma, then he will understand the Tathagata.'

來見不清凈。何以故？如來非法亦非非法。如來尚不安住少法，何況非法。若住非法，無有是處。如來超過諸表示法不可宣說，一切語言皆清凈故。是故如來最極甚深廣大無量。

「無邊莊嚴！如是如來非色表示，非受想行識之所表示。如來亦非色盡解脫，非受想行識盡解脫。由是如來絕諸表示，與色等法非共相應非不相應，而於一切有為無為能遍解脫，不起分別無有戲論。如來不與色取相應，亦復不與受想行識諸取相應，永斷一切取蘊根本，而亦遠離諸法根本。謂無戲論，不入不出超度瀑流，不住無上諸佛智境亦非不住。應說如來不住少法、不取不捨。如說如來，說法亦爾。如來不相應故，如來之法亦不相應。如如來法，諸法亦爾。依如實理，諸法皆如，是故世尊說一切法悉是真如，一切法如與佛真如無二無別、非一非異。如來安住無分別法，非遍計故。無邊莊嚴！如來說法，終不超過一切諸法。何以故？無有少法可超過故。無邊莊嚴！如來於彼某時證得無上正等菩提，然于彼時實無有法而可得者，以一切法及諸隨法不可得故，不起分別亦復不起法與非法及作意想，于彼本性清凈法性而不安住亦不建立。如是了知簡擇法時，亦無了知及簡擇者。無邊莊嚴！此所演說第一義句，即是如來非句之句，句清凈故。以

【現代漢語翻譯】現代漢語譯本來見不清凈。為什麼呢？如來既不是法也不是非法。如來甚至不住于任何少許的法，更何況是非法。如果住于非法，這是不可能的。如來超越了一切可以表達的法，無法用語言宣說，因為一切語言都是清凈的。因此，如來是最極甚深、廣大無量的。『無邊莊嚴（菩薩名）！』如來不是用色（物質現象）來表示，也不是用受（感受）、想（概念）、行（意志）、識（意識）來表示。如來也不是從色盡解脫，也不是從受想行識盡解脫。因此，如來超越了一切表示，與色等法既不相應也不不相應，而對於一切有為法和無為法都能普遍解脫，不起分別，沒有戲論。如來不與色取（執取）相應，也不與受想行識諸取相應，永遠斷絕一切取蘊的根本，也遠離諸法的根本。也就是說，沒有戲論，不入不出，超越瀑流（生死輪迴），不住于無上諸佛的智慧境界，也不是不住。應該說如來不住于任何少許的法，不執取也不捨棄。如所說如來，說法也是如此。因為如來不相應，如來的法也不相應。如如來的法，諸法也是如此。依據如實的道理，諸法都是如如，所以世尊說一切法都是真如，一切法的如與佛的真如沒有二樣，不是一也不是異。如來安住于無分別的法，不是遍計所執。『無邊莊嚴！』如來說法，最終不會超越一切諸法。為什麼呢？因為沒有少許的法可以超越。『無邊莊嚴！』如來在某個時候證得了無上正等菩提，然而在那個時候實際上沒有任何法可以得到，因為一切法以及隨法都不可得，不起分別，也不起法與非法以及作意想，對於本性清凈的法性既不安住也不建立。像這樣了知簡擇法的時候，也沒有了知和簡擇者。『無邊莊嚴！』這裡所演說的第一義句，就是如來非句之句，因為句是清凈的。因為

【English Translation】 English version Coming to see is not pure. Why is that? The Tathagata (如來, one who has thus gone) is neither Dharma (法, law/truth) nor non-Dharma. The Tathagata does not even abide in any small Dharma, let alone non-Dharma. If one abides in non-Dharma, there is no such possibility. The Tathagata transcends all expressible Dharmas, which cannot be declared in language, because all language is pure. Therefore, the Tathagata is most profound, vast, and immeasurable. 'Immeasurable Adornment (無邊莊嚴, name of a Bodhisattva)!』 The Tathagata is not expressed by Rupa (色, form/materiality), nor by Vedana (受, feeling), Samjna (想, perception), Samskara (行, mental formations), or Vijnana (識, consciousness). The Tathagata is also not liberated from the exhaustion of Rupa, nor from the exhaustion of Vedana, Samjna, Samskara, or Vijnana. Therefore, the Tathagata transcends all expressions, and is neither in correspondence nor non-correspondence with Rupa and other Dharmas. He is universally liberated from all conditioned and unconditioned Dharmas, without arising of discrimination or conceptual proliferation. The Tathagata is not in correspondence with the grasping of Rupa, nor with the grasping of Vedana, Samjna, Samskara, or Vijnana. He has eternally severed the root of all grasping aggregates, and is also far from the root of all Dharmas. That is to say, there is no conceptual proliferation, no entering or exiting, transcending the torrent (of Samsara), not abiding in the supreme wisdom realm of all Buddhas, nor not abiding. It should be said that the Tathagata does not abide in any small Dharma, neither grasping nor abandoning. As it is said of the Tathagata, so is it of the Dharma. Because the Tathagata is not in correspondence, the Tathagata's Dharma is also not in correspondence. As is the Tathagata's Dharma, so are all Dharmas. According to the true principle, all Dharmas are Suchness (如如), therefore the World Honored One (世尊, Buddha) said that all Dharmas are Suchness, and the Suchness of all Dharmas is not different from the Suchness of the Buddha, neither one nor different. The Tathagata abides in the Dharma of non-discrimination, not due to conceptual imputation. 'Immeasurable Adornment!' The Tathagata's teaching of Dharma ultimately does not transcend all Dharmas. Why is that? Because there is no small Dharma that can be transcended. 'Immeasurable Adornment!' The Tathagata attained Anuttara Samyak Sambodhi (無上正等菩提, unsurpassed perfect enlightenment) at a certain time, but at that time there was actually no Dharma that could be attained, because all Dharmas and their associated Dharmas are unattainable. There is no arising of discrimination, nor the arising of Dharma and non-Dharma, nor the arising of intentional thought. He neither abides in nor establishes the Dharma nature that is pure in its essence. When one understands and discerns the Dharma in this way, there is also no one who understands or discerns. 'Immeasurable Adornment!' This first meaning statement that is spoken here is the Tathagata's statement that is beyond statements, because the statement is pure. Because

是義故，諸菩薩等得一切句清凈之智，由是能入無邊理趣陀羅尼門，亦無少法而可證入，不來不去。

「無邊莊嚴！所言句者，無句可得，非句句故，於一切句應如是知。如是諸句是厭離句，若厭離句是虛妄句，若虛妄句即厭離句。彼一切句是滅盡句，若滅盡句即真如句，若真如句即究竟句，若究竟句是盡離滅句，若盡離滅句即涅槃句。若涅槃句即非世俗，無句施設亦無示說。無邊莊嚴！言一句者，於一切善不善法中平等趣入。云何一句？所謂離句。于厭離中無有少句，是一切句猶如厭離句。亦非句，句清凈故。若句清凈即涅槃清凈，若涅槃清凈即句清凈。如是諸句皆不可說。若以語言宣示句者，而彼諸言於十方界求不可得，誰為誰說？故諸言說一切皆空。彼若空者即無有義，不應于中戲論分別。出生如是諸句義者，一切皆是無分別句、無戲論句。是故修觀行者，尋求觀察一切句時，當知皆為離滅涅槃。如是諸句不異涅槃亦不可說，然非不異。由言說句皆虛妄故為清凈句，宣說善巧表示諸句非實表示，若非表示非不表示則處中道。若處中道則無分別，以於此中分別斷故。於此法性平等入時，而無有處行少惡行，無所得故。如是不行，亦不遍行不等近行，若如是行，諸佛說為菩薩乘者無有少法而可行時，彼行菩薩

【現代漢語翻譯】現代漢語譯本：因為這個道理，諸位菩薩才能獲得一切語句清凈的智慧，由此能夠進入無邊理趣陀羅尼門（總持一切法門），也沒有絲毫的法可以被證悟進入，不來不去。

『無邊莊嚴（菩薩名）！』所說的『句』，是無句可得，不是因為有句而有句，對於一切句都應該這樣理解。像這樣的語句是厭離句，如果厭離句是虛妄的句，那麼虛妄的句就是厭離句。所有這些語句都是滅盡句，如果滅盡句就是真如句，如果真如句就是究竟句，如果究竟句就是盡離滅句，如果盡離滅句就是涅槃句。如果涅槃句就不是世俗的，沒有語句可以施設，也沒有可以示說。『無邊莊嚴！』說一句，在一切善不善法中平等趣入。什麼是一句？就是離句。在厭離中沒有絲毫的句，一切句都像厭離句。也不是句，因為句是清凈的。如果句清凈就是涅槃清凈，如果涅槃清凈就是句清凈。像這樣的語句都是不可說的。如果用語言宣示句，那麼這些語言在十方世界都找不到，誰為誰說呢？所以一切言說都是空。如果它們是空的，就沒有意義，不應該在其中戲論分別。出生像這樣的語句意義，一切都是無分別句、無戲論句。因此，修觀行的人，在尋求觀察一切句時，應當知道都是爲了離滅涅槃。像這樣的語句不異於涅槃，也不可說，但並非不異。因為言說句都是虛妄的，所以是清凈句，善巧地宣說表示諸句並非真實表示，如果非表示非不表示，就處於中道。如果處於中道就沒有分別，因為在此中分別斷絕了。當平等進入這種法性時，沒有地方會行少許惡行，因為沒有所得。像這樣不行，也不遍行，不平等近行，如果這樣行，諸佛說這是菩薩乘，沒有絲毫的法可以行時，他們就是行菩薩。

【English Translation】 English version: Because of this principle, all Bodhisattvas obtain the wisdom of pure understanding of all phrases, and thereby can enter the gate of the Dharani (a type of Buddhist incantation) of boundless meaning, and there is not a single dharma that can be attained and entered, neither coming nor going.

'Boundless Adornment (a Bodhisattva's name)!』 What is meant by 『phrase』 is that no phrase can be obtained; it is not because there is a phrase that there is a phrase. One should understand all phrases in this way. Such phrases are phrases of detachment. If a phrase of detachment is a false phrase, then a false phrase is a phrase of detachment. All these phrases are phrases of extinction. If a phrase of extinction is the phrase of Suchness, if the phrase of Suchness is the ultimate phrase, if the ultimate phrase is the phrase of complete detachment and extinction, if the phrase of complete detachment and extinction is the phrase of Nirvana. If the phrase of Nirvana is not worldly, there is no phrase to establish, nor is there anything to demonstrate. 『Boundless Adornment!』 To say one phrase is to equally enter into all good and non-good dharmas. What is one phrase? It is the phrase of detachment. In detachment, there is not a single phrase; all phrases are like phrases of detachment. It is also not a phrase, because the phrase is pure. If the phrase is pure, then Nirvana is pure; if Nirvana is pure, then the phrase is pure. Such phrases are all unspeakable. If one uses language to declare a phrase, then these words cannot be found in the ten directions. Who is speaking to whom? Therefore, all speech is empty. If they are empty, then there is no meaning, and one should not engage in playful debate within them. The meaning of such phrases that arise is all phrases without discrimination, phrases without debate. Therefore, those who practice contemplation, when seeking to observe all phrases, should know that they are all for the sake of detachment and extinction of Nirvana. Such phrases are not different from Nirvana, nor can they be spoken of, but they are not not different. Because spoken phrases are all false, they are pure phrases. Skillfully declaring and indicating that phrases are not real indications, if they are neither indications nor non-indications, then they are in the middle way. If they are in the middle way, then there is no discrimination, because discrimination is cut off within this. When one enters this dharma nature equally, there is no place to commit even a small evil act, because there is nothing to be obtained. Thus, not acting, nor acting everywhere, nor acting unequally nearby, if one acts in this way, the Buddhas say that this is the Bodhisattva vehicle, and when there is not a single dharma that can be acted upon, they are acting as Bodhisattvas.

地安住無上清凈陀羅尼故。

「無邊莊嚴！我今當說陀羅尼句。由是句故，令諸菩薩得陀羅尼，而能開示無邊法藏。應說此等住無諍地，以能摧破諸他論故、極寂靜故、廣演法故。此中何者是彼法門陀羅尼句？

「哆侄他若曳(一)　微若曳(二)　塢計(三)　烏迦(上)筏底(丁以反)(四)　阿(引)𡀔計(五)　阿(引)𡀔迦(上)筏底(丁以反)(六)　缽啰(二合上)陛(七)　缽啰(二合上)婆(上)筏底(丁以反)(八)　娜唎設儜(九)　你(尼頂反)那唎設曇筏底(十)　遏替(十一)　遏他筏底(十二)　戍闥儜(十三)　鞞戍闥儜(十四)　缽唎戍闥儜(十五)　吃唎(二合)耶(十六)(上聲)　吃唎(二合)耶筏底(十七)　嗢哆啰尼(十八)(上聲)　珊哆啰尼(十九)(上聲)　摩訶毗社曳(二十)　么訶毗社耶筏底(丁以反)(二十一)　阿怒珊地(上)(二十二)　阿缽啰(上、二合)底(丁以反)珊地(上)(二十三)　庾伽(上)磨𫆁㮈陀(上)(二十四)　悉地(二十五)　悉馱遏挮(二合)(二十六)　悉陀(上)遏他(上)筏底(丁以反)(二十七)　么底(丁以反)(二十八)　么底(丁以反)缽啰(二鞞合)(二十九)　嗢哆唎(三十)　嗢哆啰筏

【現代漢語翻譯】現代漢語譯本：安住于無上清凈的陀羅尼的緣故。『無邊莊嚴（菩薩名）！我現在要說陀羅尼的語句。由於這些語句，能使諸位菩薩獲得陀羅尼，從而能夠開示無邊的法藏。應當宣說這些安住于無諍之地的語句，因為它們能夠摧破其他宗派的論點，極其寂靜，並且能夠廣泛地演說佛法。這裡面，哪些是那法門的陀羅尼語句呢？』『哆侄他若曳(一) 微若曳(二) 塢計(三) 烏迦筏底(四) 阿𡀔計(五) 阿𡀔迦筏底(六) 缽啰陛(七) 缽啰婆筏底(八) 娜唎設儜(九) 你那唎設曇筏底(十) 遏替(十一) 遏他筏底(十二) 戍闥儜(十三) 鞞戍闥儜(十四) 缽唎戍闥儜(十五) 吃唎耶(十六) 吃唎耶筏底(十七) 嗢哆啰尼(十八) 珊哆啰尼(十九) 摩訶毗社曳(二十) 么訶毗社耶筏底(二十一) 阿怒珊地(二十二) 阿缽啰底珊地(二十三) 庾伽磨𫆁㮈陀(二十四) 悉地(二十五) 悉馱遏挮(二十六) 悉陀遏他筏底(二十七) 么底(二十八) 么底缽啰鞞(二十九) 嗢哆唎(三十) 嗢哆啰筏』

【English Translation】 English version: Because of abiding in the unsurpassed pure Dharani. 'Boundless Adornment (a Bodhisattva's name)! I will now speak the phrases of the Dharani. Because of these phrases, they enable all Bodhisattvas to obtain Dharani, and thus be able to reveal the boundless treasury of Dharma. These phrases that abide in the land of non-contention should be spoken, because they can destroy the arguments of other schools, are extremely peaceful, and can widely expound the Dharma. Among these, what are the Dharani phrases of that Dharma gate?' 'Tadyatha, raye (1), vi-raye (2), uke (3), ukavati (4), a-keke (5), a-keka-vati (6), prabhe (7), prabha-vati (8), nari-shani (9), ni-nari-shatham-vati (10), ate (11), atha-vati (12), shudhani (13), vi-shudhani (14), pari-shudhani (15), kriya (16), kriya-vati (17), uttarani (18), shantarani (19), maha-vi-shaye (20), maha-vi-shaya-vati (21), anu-sandhi (22), aprati-sandhi (23), yoga-matha-dhara (24), siddhi (25), siddha-ati (26), siddha-atha-vati (27), mati (28), mati-prabhi (29), uttari (30), uttara-va'

底(丁以反)(三十一)　弭磨唎(三十二)　彌磨啰怒散地(三十三)　薩嚟(三十四)　薩啰筏底(三十五)　薩啰(引)怒伽底(三十六)　娑冥(上)(三十七)　娑么㘕婆(上)弭伽底(三十八)　羯底(丁以反)(三十九)　阿你伽底(四十)　阿缽啰(上、二合)底(丁以反)你筏底(四十一)　彌勢曬(四十二)　彌勢曬筏底(四十三)　阿(上)磨醯你(四十四)　你磨醯你(四十五)　缽啰(二合)磨醯你(四十六)　鄔(引)荷鄔哆啰嚀(四十七)　么啰缽娜曳(四十八)　阿(上)勢鎩(去)(四十九)　阿怒跛勢鎩(五十)　阿怒伽迷(五十一)　阿缽啰(二合)底伽迷(五十二)　阿伽(上聲、呼)帝(五十三)　阿娜伽(上聲、呼)　底(五十四)　伽底弭戍馱你(五十五)　缽唎戍第(五十六)　姜(去)竭差(初假反)(二合)掣(尺曳反)娜你夜帝(五十七)　么底(丁以反)缽啰(二合)避帝(五十八)　么底毗戍馱你(五十九)　三縵多(引)怒羯帝(六十)　三縵多缽唎縛(房可反)嚟(六十一)　三縵多毗戍馱(六十二)　你阿怒跛仡啰(二合)呬(六十三)　阿你仡啰(二合)呬帝(六十四)　呬那(引)啰梯(二合)(六十五)　阿啰他(二合)毗戍地缽啰冥(六

【現代漢語翻譯】現代漢語譯本底(dǐ)(三十一) 彌磨唎(mímólì)(三十二) 彌磨啰怒散地(mímóluōnùsàndì)(三十三) 薩嚟(sàlí)(三十四) 薩啰筏底(sàluófádǐ)(三十五) 薩啰(sàluó)怒伽底(nùgādǐ)(三十六) 娑冥(suōmíng)(三十七) 娑么㘕婆(suōmeilánpó)弭伽底(mǐgādǐ)(三十八) 羯底(jiédǐ)(三十九) 阿你伽底(ānǐgādǐ)(四十) 阿缽啰(ābōluó)底(dǐ)你筏底(nǐfádǐ)(四十一) 彌勢曬(míshìshài)(四十二) 彌勢曬筏底(míshìshàifádǐ)(四十三) 阿(ā)磨醯你(móhēinǐ)(四十四) 你磨醯你(nǐmóhēinǐ)(四十五) 缽啰(bōluó)磨醯你(móhēinǐ)(四十六) 鄔(wū)荷鄔哆啰嚀(hēwūdūluóníng)(四十七) 么啰缽娜曳(móluóbōnàyè)(四十八) 阿(ā)勢鎩(shìshā)(四十九) 阿怒跛勢鎩(ānùbōshìshā)(五十) 阿怒伽迷(ānùgāmí)(五十一) 阿缽啰(ābōluó)底伽迷(dǐgāmí)(五十二) 阿伽(āgā)帝(dì)(五十三) 阿娜伽(ānàgā)底(dǐ)(五十四) 伽底弭戍馱你(gādǐmǐshūdānǐ)(五十五) 缽唎戍第(bōlíshūdì)(五十六) 姜(jiāng)竭差(jiéchā)掣(chè)娜你夜帝(nànǐyèdì)(五十七) 么底(módǐ)缽啰(bōluó)避帝(bìdì)(五十八) 么底毗戍馱你(módǐpíshūdānǐ)(五十九) 三縵多(sānmànduō)怒羯帝(nùjiédì)(六十) 三縵多缽唎縛(sānmànduōbōlífù)嚟(lí)(六十一) 三縵多毗戍馱(sānmànduōpíshūdān)(六十二) 你阿怒跛仡啰(nǐānùbōgēluó)呬(xī)(六十三) 阿你仡啰(ānǐgēluó)呬帝(xīdì)(六十四) 呬那(xīnà)啰梯(luótī)(六十五) 阿啰他(āluótā)毗戍地缽啰冥(píshūdìbōluómíng)(六十六)

【English Translation】 English version Di (thirty-one) Mi mo li (thirty-two) Mi mo ra nu san di (thirty-three) Sa li (thirty-four) Sa ra fa di (thirty-five) Sa ra nu ga di (thirty-six) Suo ming (thirty-seven) Suo me lan po mi ga di (thirty-eight) Jie di (thirty-nine) A ni ga di (forty) A bo luo di ni fa di (forty-one) Mi shi shai (forty-two) Mi shi shai fa di (forty-three) A mo hei ni (forty-four) Ni mo hei ni (forty-five) Bo luo mo hei ni (forty-six) Wu he wu duo luo ning (forty-seven) Mo luo bo na ye (forty-eight) A shi sha (forty-nine) A nu bo shi sha (fifty) A nu ga mi (fifty-one) A bo luo di ga mi (fifty-two) A ga di (fifty-three) A na ga di (fifty-four) Ga di mi shu da ni (fifty-five) Bo li shu di (fifty-six) Jiang jie cha che na ni ye di (fifty-seven) Mo di bo luo bi di (fifty-eight) Mo di pi shu da ni (fifty-nine) San man duo nu jie di (sixty) San man duo bo li fu li (sixty-one) San man duo pi shu da (sixty-two) Ni a nu bo ge luo xi (sixty-three) A ni ge luo xi di (sixty-four) Xi na luo ti (sixty-five) A luo ta pi shu di bo luo ming (sixty-six)

十六)　奚都你地珊寧缽啰(二合)避底(六十七)　缽啰(二合)避多筏底(丁以反)(六十八)　毗你設者(二合)曳(六十九)　避你設者(二合)耶(引)怒羯帝(七十)　阿難多啰挮(七十一)　阿難多苾仡啰(二合)奚(七十二)　么社毗戍地(七十三)　阿怒竭啰奚(七十四)　缽啰(二合)竭啰荷毗戍馱你(七十五)　阿地耶(二合、引)多麼(二合)毗竭帝(七十六)　么呬啰馱(二合)毗戍馱你(七十七)　苾地耶(二合、引)怒竭底(丁以反)(七十八)　苾地耶(二合、引)怒散地(七十九)　缽唎戍馱你(八十)

「無邊莊嚴！此是陀羅尼標釋之句。諸菩薩等由是句故，而能隨念無量如來所有法藏，亦能為諸有情開示演說住無諍地，復能隨入一切義句理趣善巧，善能了知無量廣大差別智覺，隨其所愿皆得圓滿。」

大寶積經卷第四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五

大唐三藏菩提流志奉　制譯第二無邊莊嚴會無上陀羅尼品第一之二

爾時佛告無邊莊嚴菩薩言：「我當說彼陀羅尼門理趣差別智慧善巧，令諸菩薩得陀羅尼善巧方便，由證此故，當能了知隨法秘密善巧理趣。云何了知？無邊莊嚴！于眼所見色陀羅尼，乃至

【現代漢語翻譯】現代漢語譯本奚都你地珊寧缽啰(二合)避底（67）(奚都你地珊寧缽啰避底：一種咒語的音譯) ，缽啰(二合)避多筏底（68）(缽啰避多筏底：一種咒語的音譯)，毗你設者(二合)曳（69）(毗你設者曳：一種咒語的音譯)，避你設者(二合)耶(引)怒羯帝（70）(避你設者耶怒羯帝：一種咒語的音譯)，阿難多啰挮（71）(阿難多啰挮：一種咒語的音譯)，阿難多苾仡啰(二合)奚（72）(阿難多苾仡啰奚：一種咒語的音譯)，么社毗戍地（73）(么社毗戍地：一種咒語的音譯)，阿怒竭啰奚（74）(阿怒竭啰奚：一種咒語的音譯)，缽啰(二合)竭啰荷毗戍馱你（75）(缽啰竭啰荷毗戍馱你：一種咒語的音譯)，阿地耶(二合、引)多麼(二合)毗竭帝（76）(阿地耶多麼毗竭帝：一種咒語的音譯)，么呬啰馱(二合)毗戍馱你（77）(么呬啰馱毗戍馱你：一種咒語的音譯)，苾地耶(二合、引)怒竭底（78）(苾地耶怒竭底：一種咒語的音譯)，苾地耶(二合、引)怒散地（79）(苾地耶怒散地：一種咒語的音譯)，缽唎戍馱你（80）(缽唎戍馱你：一種咒語的音譯)。

『無邊莊嚴！』這是陀羅尼的標釋之句。諸位菩薩因為這些語句，能夠憶念無量如來所有的法藏，也能為一切眾生開示演說，安住于無諍之地，又能隨順進入一切義理的理趣，善於了知無量廣大差別智覺，隨其所愿都能圓滿。

《大寶積經》卷第四大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第五

大唐三藏菩提流志奉旨譯第二無邊莊嚴會無上陀羅尼品第一之二

這時，佛告訴無邊莊嚴菩薩說：『我將要說那陀羅尼門的理趣差別智慧善巧，使諸位菩薩得到陀羅尼的善巧方便，因為證得這個緣故，應當能夠了知隨法秘密的善巧理趣。如何了知呢？無邊莊嚴！對於眼睛所見之色陀羅尼，乃至』

【English Translation】 English version 『Xi du ni di shan ning bo la (two combined) bi di (67)』 (Xi du ni di shan ning bo la bi di: a transliteration of a mantra), 『bo la (two combined) bi duo fa di (68)』 (bo la bi duo fa di: a transliteration of a mantra), 『pi ni she zhe (two combined) ye (69)』 (pi ni she zhe ye: a transliteration of a mantra), 『bi ni she zhe (two combined) ye (extended) nu jie di (70)』 (bi ni she zhe ye nu jie di: a transliteration of a mantra), 『a nan duo la ti (71)』 (a nan duo la ti: a transliteration of a mantra), 『a nan duo bi qi la (two combined) xi (72)』 (a nan duo bi qi la xi: a transliteration of a mantra), 『me she pi shu di (73)』 (me she pi shu di: a transliteration of a mantra), 『a nu jie la xi (74)』 (a nu jie la xi: a transliteration of a mantra), 『bo la (two combined) jie la he pi shu tuo ni (75)』 (bo la jie la he pi shu tuo ni: a transliteration of a mantra), 『a di ye (two combined, extended) duo me (two combined) pi jie di (76)』 (a di ye duo me pi jie di: a transliteration of a mantra), 『me xi la tuo (two combined) pi shu tuo ni (77)』 (me xi la tuo pi shu tuo ni: a transliteration of a mantra), 『bi di ye (two combined, extended) nu jie di (78)』 (bi di ye nu jie di: a transliteration of a mantra), 『bi di ye (two combined, extended) nu san di (79)』 (bi di ye nu san di: a transliteration of a mantra), 『bo li shu tuo ni (80)』 (bo li shu tuo ni: a transliteration of a mantra).

『Boundless Adornment!』 These are the phrases that explain the Dharani. Because of these phrases, all Bodhisattvas can remember the immeasurable Dharma treasures of all Tathagatas, and can also explain and preach to all sentient beings, dwelling in the land of non-contention. They can also enter into the rational principles of all meanings, and skillfully understand the immeasurable and vast differences in wisdom and enlightenment, fulfilling all their wishes.

The Fourth Scroll of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 11, No. 0310, Mahāratnakūṭa Sūtra

The Fifth Scroll of the Mahāratnakūṭa Sūtra

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, the Second Section of the Boundless Adornment Assembly, the First Part of the Supreme Dharani

At that time, the Buddha said to the Bodhisattva Boundless Adornment: 『I will now speak about the rational principles, differences, wisdom, and skillful means of the Dharani gate, so that all Bodhisattvas may obtain the skillful means of the Dharani. Because of realizing this, they should be able to understand the skillful rational principles of the secret Dharma. How can they understand? Boundless Adornment! Regarding the Dharani of the form seen by the eye, and so on,』

意所知法陀羅尼門。無邊莊嚴！云何六內諸法所取外法陀羅尼門？無邊莊嚴！若諸菩薩眼見色已，而由不可映奪智力及念善巧不迷忘故，了知遍持色是無常生滅不住，皆盡離滅。由此復能于內眼界而不執著我及非我，善巧安住眼處清凈。於色攀緣不攝受故，而能清凈陀羅尼門，善能觀見盡厭離滅則無戲論。由不戲論總持善巧，住無妄念無有積集，所行道中而能捨離眼與眼識及所知法無有分別。由如實見得清凈故，亦能隨念諸法如幻，于能所識清凈善巧得總持時，善能攝取不共世間廣大智蘊。如是略說，乃至意所知法陀羅尼門，菩薩以意了知法已，而由不可映奪智力及念善巧不迷忘故，而能總持諸法無常生滅不住盡厭離滅。于內意處安住總持，亦不執著我及非我，善於內住意識地者，隨能妙觀總持善巧，次善安住意處清凈。于外法處不攝受故，能得清凈陀羅尼門。由內外法及余結使不相應故，能隨觀見盡厭離滅，不作戲論。由不戲論總持善巧，住無妄念無有積集，趣行之道而能捨離。意及意識並所知法，無有戲論不起分別，以如實見得清凈故，而能隨念諸法如幻，亦能總持于識所識清凈善巧，而能攝取不共世間殊勝福慧。又能如是于去來今及諸內外一切法中，由隨義覺攝取方便善巧智力，不于少法起無因見。而不于因起

【現代漢語翻譯】現代漢語譯本：意所知法陀羅尼門（陀羅尼門指總持法門的途徑），無邊莊嚴！云何六內諸法所取外法陀羅尼門？無邊莊嚴！若諸菩薩眼見色已，而由不可映奪智力及念善巧不迷忘故，了知遍持色是無常生滅不住，皆盡離滅。由此復能于內眼界而不執著我及非我，善巧安住眼處清凈。於色攀緣不攝受故，而能清凈陀羅尼門，善能觀見盡厭離滅則無戲論。由不戲論總持善巧，住無妄念無有積集，所行道中而能捨離眼與眼識及所知法無有分別。由如實見得清凈故，亦能隨念諸法如幻，于能所識清凈善巧得總持時，善能攝取不共世間廣大智蘊。如是略說，乃至意所知法陀羅尼門，菩薩以意了知法已，而由不可映奪智力及念善巧不迷忘故，而能總持諸法無常生滅不住盡厭離滅。于內意處安住總持，亦不執著我及非我，善於內住意識地者，隨能妙觀總持善巧，次善安住意處清凈。于外法處不攝受故，能得清凈陀羅尼門。由內外法及余結使不相應故，能隨觀見盡厭離滅，不作戲論。由不戲論總持善巧，住無妄念無有積集，趣行之道而能捨離。意及意識並所知法，無有戲論不起分別，以如實見得清凈故，而能隨念諸法如幻，亦能總持于識所識清凈善巧，而能攝取不共世間殊勝福慧。又能如是于去來今及諸內外一切法中，由隨義覺攝取方便善巧智力，不于少法起無因見。而不于因起意所知法陀羅尼門，無邊莊嚴！如何是六內諸法所取外法陀羅尼門？無邊莊嚴！如果菩薩的眼睛看到色法后，憑藉不可動搖的智慧力量和善巧的念力，不迷失遺忘，從而了知並總持色法是無常的，生滅不住的，最終都會消盡滅離。因此，他們能夠在內在的眼界中不執著於我或非我，善巧地安住于眼處的清凈。由於不執著于對色法的攀緣，他們能夠清凈陀羅尼門，善於觀察到一切都消盡滅離，從而沒有戲論。通過不戲論的總持善巧，安住于沒有妄念和積集的狀態，在所修行的道路上能夠舍離眼、眼識以及所知法，不作分別。由於如實地觀察而獲得清凈，也能隨念一切法如幻，在能識和所識都清凈善巧地獲得總持時，能夠攝取不與世間共通的廣大智慧蘊藏。簡略地說，乃至意所知法陀羅尼門，菩薩用意了知法后，憑藉不可動搖的智慧力量和善巧的念力，不迷失遺忘，從而能夠總持一切法無常生滅不住，最終消盡滅離。在內在的意處安住總持，也不執著於我或非我，善於安住于內在意識地的人，能夠隨順地巧妙觀察總持的善巧，進而善巧地安住于意處的清凈。由於不執著于外在的法處，能夠獲得清凈的陀羅尼門。由於內外法以及其他煩惱不再相應，能夠隨順地觀察到一切都消盡滅離，不作戲論。通過不戲論的總持善巧，安住于沒有妄念和積集的狀態，在所趣行的道路上能夠舍離意、意識以及所知法，沒有戲論，不起分別。由於如實地觀察而獲得清凈，能夠隨念一切法如幻，也能總持對於識所識的清凈善巧，從而能夠攝取不與世間共通的殊勝福慧。又能這樣在過去、現在、未來以及一切內外法中，通過隨順義理的覺悟，攝取方便善巧的智慧力量，不對於任何少許的法產生無因的見解，也不對於因產生

【English Translation】 English version: The Dharani (a mnemonic device, a way to retain teachings) gate of the Dharma known by the mind, immeasurable and magnificent! How is the Dharani gate of external Dharmas (phenomena) grasped by the six internal Dharmas? Immeasurable and magnificent! If Bodhisattvas, upon seeing a form with their eyes, through the power of unshakeable wisdom and skillful mindfulness, without confusion or forgetfulness, understand and uphold that form is impermanent, arising and ceasing, not abiding, and all will be exhausted and extinguished. Because of this, they are able to not cling to 'self' or 'non-self' within the inner realm of the eye, skillfully abiding in the purity of the eye faculty. Because they do not grasp at the clinging to form, they are able to purify the Dharani gate, skillfully observing that all is exhausted, abandoned, and extinguished, thus there is no conceptual proliferation. Through the skillful mastery of non-proliferation, they abide without deluded thoughts or accumulation, and on the path they travel, they are able to relinquish the eye, eye consciousness, and the Dharmas known, without discrimination. Because of seeing things as they truly are, they attain purity, and are also able to contemplate all Dharmas as illusions. When they skillfully master the purity of the knower and the known, they are able to gather the vast store of wisdom that is not shared with the world. Briefly speaking, up to the Dharani gate of the Dharma known by the mind, Bodhisattvas, having understood the Dharma with their mind, through the power of unshakeable wisdom and skillful mindfulness, without confusion or forgetfulness, are able to uphold that all Dharmas are impermanent, arising and ceasing, not abiding, and will be exhausted and extinguished. Abiding in the inner realm of the mind, they also do not cling to 'self' or 'non-self'. Those who are skilled in abiding in the inner realm of consciousness, are able to skillfully observe the mastery of Dharani, and then skillfully abide in the purity of the mind faculty. Because they do not grasp at external Dharmas, they are able to attain the pure Dharani gate. Because internal and external Dharmas and other defilements are not in correspondence, they are able to observe that all is exhausted, abandoned, and extinguished, without conceptual proliferation. Through the skillful mastery of non-proliferation, they abide without deluded thoughts or accumulation, and on the path they travel, they are able to relinquish the mind, mind consciousness, and the Dharmas known, without conceptual proliferation or discrimination. Because of seeing things as they truly are, they attain purity, and are able to contemplate all Dharmas as illusions. They are also able to master the purity of the knower and the known, and thus are able to gather the supreme merit and wisdom that is not shared with the world. Furthermore, in the past, present, and future, and in all internal and external Dharmas, through the power of wisdom that skillfully grasps the meaning and the means, they do not generate a view of causelessness regarding any Dharma, nor do they generate a view of

于緣見，亦不于緣而起因見，了一切法各不相應，如實隨入諸法本性，此一切法本性清凈展轉寂靜。若一切法展轉依持隨種類持，由於遍持共相應故得安住者，應知彼法不由依持共相應故而得安住，不生不起而不流轉，亦非言說之所能得彼所有義。一切諸法各不同分非共相應非不相應，以一切法無有作者令作者故，無有壽者、無有眾生、無補特伽羅，此說法句非如其實非不如實，一切諸法不攝受故，同於涅槃，無有執著、斷于執著、遠離執著。無邊莊嚴！此是諸菩薩演說陀羅尼差別善巧。如內外法，於一切法應當了知。如是說時，彼諸菩薩舍離內句亦不取外，及能觀察無有始終，乘生死輪墮在世間，入無明室處無明㲉，周遍流轉。彼雖如是生死輪轉，于中亦無生死可得，亦無真實生死之輪。雖復隨順生死輪轉，墮在世間于中可得，然諸眾生不能了知此諸法故，于生死中游行馳走周遍馳走，又不能了虛妄顛倒，于非眾生起眾生想。若眾生想所繫縛者，彼于諸法不能了知，隨入破壞極破壞法，為虛空執之所執著。」

佛告無邊莊嚴：「若諸菩薩於此法中能解了者，速疾獲得智慧光明隨證法門，辯才清凈修習忍辱，而能精勤起大慈悲，志無懈倦善能安住，秘密言詞演說方便，亦能了知一切諸法異名差別最勝語言。隨所

【現代漢語翻譯】現代漢語譯本：不因緣起而見，也不因緣起而產生因的見解，明瞭一切法各自不相應，如實地隨順進入諸法的本性，這所有法的本性清凈且輾轉寂靜。如果一切法輾轉依持，隨種類而保持，由於普遍保持共同相應而得以安住，應當知道那些法不是由於依持共同相應而得以安住，不生起也不滅，不流轉，也不是言語所能表達的意義。一切諸法各自不同，不共同相應也不不相應，因為一切法沒有作者使之成為作者，沒有壽命者、沒有眾生、沒有補特伽羅（人我，靈魂）。這種說法既不符合實情，也不不符合實情，因為一切諸法不被攝受，等同於涅槃，沒有執著、斷除執著、遠離執著。無邊莊嚴！這是諸菩薩演說陀羅尼（總持，記憶法門）差別善巧。如同內外法，對於一切法應當了知。這樣說的時候，那些菩薩捨棄內在的執著，也不執取外在的，並且能夠觀察到沒有始終，乘坐生死之輪墮落在世間，進入無明之室，處於無明之殼，周遍流轉。他們雖然這樣在生死中輪轉，其中也沒有生死可得，也沒有真實的生死之輪。雖然順應生死輪轉，墮落在世間可以被觀察到，但是眾生不能明瞭這些法，所以在生死中奔走，周遍奔走，又不能明瞭虛妄顛倒，對非眾生產生眾生之想。如果被眾生之想所束縛，他們就不能明瞭一切法，隨順進入破壞、極度破壞的法，被虛空的執著所執著。佛告訴無邊莊嚴：『如果諸菩薩能夠理解這些法，就能迅速獲得智慧光明，隨之證得法門，辯才清凈，修習忍辱，並且能夠精勤地發起大慈悲，意志堅定不懈怠，善於安住，用秘密的言詞演說方便，也能明瞭一切諸法異名差別，最殊勝的語言。隨所』

【English Translation】 English version: Not seeing based on conditions, nor arising from the view of a cause based on conditions, understanding that all dharmas are each not corresponding, truly entering into the nature of all dharmas, this nature of all dharmas is pure and tranquilly still. If all dharmas are mutually dependent, maintained according to their kind, and are able to abide because of universally maintaining a common correspondence, it should be known that those dharmas do not abide because of maintaining a common correspondence, they do not arise nor cease, do not transmigrate, nor can their meaning be obtained by words. All dharmas are each different, neither commonly corresponding nor not corresponding, because all dharmas have no maker to make them, no life-span holder, no sentient being, no pudgala (person, soul). This statement is neither in accordance with reality nor not in accordance with reality, because all dharmas are not included, they are equal to nirvana, without attachment, cutting off attachment, and being far from attachment. Boundless Adornment! This is the skillful means of the Bodhisattvas in expounding the differences of Dharani (mantra, mnemonic device). Like internal and external dharmas, one should understand all dharmas. When this is said, those Bodhisattvas abandon internal attachments and do not grasp external ones, and are able to observe that there is no beginning or end, riding the wheel of birth and death, falling into the world, entering the room of ignorance, dwelling in the shell of ignorance, transmigrating everywhere. Although they transmigrate in birth and death like this, there is no birth or death to be obtained within it, nor is there a real wheel of birth and death. Although they follow the wheel of birth and death, falling into the world can be observed, but sentient beings cannot understand these dharmas, so they run around in birth and death, running everywhere, and they cannot understand the false inversions, and they generate the thought of sentient beings towards non-sentient beings. If they are bound by the thought of sentient beings, they cannot understand all dharmas, they follow and enter into the dharmas of destruction and extreme destruction, and are attached to the attachment of emptiness. The Buddha said to Boundless Adornment: 'If the Bodhisattvas can understand these dharmas, they will quickly obtain the light of wisdom, and accordingly attain the Dharma gate, their eloquence will be pure, they will cultivate patience, and they will be able to diligently generate great compassion, their will will be firm and not lax, they will be good at abiding, they will use secret words to expound skillful means, and they will also be able to understand the differences in the names of all dharmas, the most supreme language. According to what'

憶念，往昔住處能善贊說無少相違，令諸眾生住無諍論，能壞一切外道諸論。為破眾生諸黑闇故宣說法時，而為十方無量世界諸佛如來之所稱歎，放法光明作不思議法之施主，善能開示諸佛法藏無有迷惑，及能攝取殊勝大愿，如其所愿皆令滿足，得不思議方便善巧。令諸眾生意樂開發，及能示現前後際因，亦能示現去來方便。無邊莊嚴，是中菩薩于能發起三摩地門應勤修習，既修習已而能證入陀羅尼門。于陀羅尼門得自在已，于諸秘密廣大異名而能演說，及能入于異名之智，能隨順入甚深理趣，善能了知言說示現，令無少處而生疑惑，不由他教住于忍地。無邊莊嚴！若諸菩薩能善發起勇猛精進，為欲哀愍諸眾生故，求諸法智證入通達，無有餘乘而不成就，得佛大智，超過一切世間之智、究竟清凈一切智智，未足為難。

「無邊莊嚴！於此演說陀羅尼門甚深方便法品之中所有諸法，為欲攝取諸菩薩故開示發起，我今當說，令諸菩薩普遍開悟，善能攝取秘密言教，凡有所作皆能了知一切語言音聲之義，復能證入差別覺慧善巧之智。何者是彼所有之法？無邊莊嚴！是諸菩薩具凈尸羅，安住實諦加持之力，則能增長佈施方便，求無我所無攝受法，修習方便證一切法真實理趣，得不退法及善安住不退轉地，速疾具足無礙辯

【現代漢語翻譯】現代漢語譯本憶念過去所住之處，能善巧地贊說而沒有絲毫的矛盾，使一切眾生安住于無諍論之中，能破除一切外道的各種論調。爲了破除眾生的種種黑暗，宣說佛法時，被十方無量世界的諸佛如來所稱讚，放出佛法光明，作為不可思議佛法的施主，善於開示諸佛的法藏而沒有迷惑，並且能夠攝取殊勝的大愿，如他們所愿都能令其滿足，獲得不可思議的方便善巧。使眾生的意樂得以開發，並且能夠示現前世和後世的因果，也能示現過去和未來的方便。無邊莊嚴（菩薩名）！這樣的菩薩對於能夠發起三摩地（禪定）的法門應當勤奮修習，修習之後就能證入陀羅尼（總持）的法門。在陀羅尼法門中獲得自在之後，對於各種秘密廣大不同的名稱能夠演說，並且能夠進入異名之智，能夠隨順進入甚深的理趣，善於了知言說示現，使沒有絲毫地方產生疑惑，不依賴他人的教導而安住于忍地。無邊莊嚴！如果諸位菩薩能夠善於發起勇猛精進，爲了哀憫一切眾生的緣故，求得諸法的智慧，證入通達，沒有其他的乘法而不成就，得到佛的大智慧，超越一切世間的智慧，究竟清凈一切智智，這並不算困難。『無邊莊嚴！在這演說陀羅尼法門甚深方便的法品之中，所有的一切法，爲了攝取諸位菩薩的緣故而開示發起，我現在應當宣說，使諸位菩薩普遍開悟，善於攝取秘密的言教，凡有所作都能了知一切語言音聲的意義，又能證入差別覺慧善巧的智慧。哪些是他們所擁有的法呢？無邊莊嚴！這些菩薩具有清凈的戒律，安住于真實的諦理加持的力量，就能增長佈施的方便，尋求無我所、無攝受的法，修習方便證得一切法真實的理趣，得到不退轉的法以及善於安住不退轉的地位，迅速具足無礙的辯才。

【English Translation】 English version Recalling past abodes, they can skillfully praise without any contradiction, enabling all beings to dwell in non-contention, and they can destroy all the doctrines of external paths. To break through the darkness of beings, when expounding the Dharma, they are praised by all the Buddhas and Tathagatas in the ten directions of immeasurable worlds, emitting the light of the Dharma, acting as the masters of inconceivable Dharma, skillfully revealing the Dharma treasury of all Buddhas without confusion, and being able to gather supreme great vows, fulfilling all their wishes, and attaining inconceivable skillful means. They enable the aspirations of beings to be developed, and can also demonstrate the causes of past and future lives, as well as the means of going and coming. O Immeasurable Adornment (a Bodhisattva's name)! Such Bodhisattvas should diligently practice the doors of Samadhi (meditation), and having practiced, they can enter the doors of Dharani (total retention). Having gained freedom in the doors of Dharani, they can expound various secret and vast different names, and can enter the wisdom of different names, can follow and enter profound principles, skillfully understand the manifestation of speech, so that no place gives rise to doubt, and they dwell in the land of forbearance without relying on the teachings of others. O Immeasurable Adornment! If Bodhisattvas can skillfully arouse courageous diligence, for the sake of compassion for all beings, seeking the wisdom of all Dharmas, attaining thorough understanding, there is no other vehicle that they will not accomplish, obtaining the great wisdom of the Buddha, surpassing all worldly wisdom, and ultimately purifying all-knowing wisdom, this is not difficult. 『O Immeasurable Adornment! Among all the Dharmas in this chapter on the profound expedient methods of expounding the Dharani doors, for the sake of gathering all Bodhisattvas, they are revealed and initiated. I shall now speak, so that all Bodhisattvas may universally awaken, skillfully gather secret teachings, and in all their actions, they can understand the meaning of all languages and sounds, and can also enter the wisdom of skillful means of differentiated awareness. What are the Dharmas that they possess? O Immeasurable Adornment! These Bodhisattvas possess pure precepts, dwell in the power of the blessing of true principles, and thus can increase the expedient means of giving, seeking the Dharma of no self and no acceptance, practicing expedient means to realize the true principles of all Dharmas, obtaining the Dharma of non-retrogression and dwelling well in the position of non-retrogression, and quickly possessing unobstructed eloquence.』

才，智慧增廣猶如大海。無邊莊嚴！當於后時，無有餘人頗能恭敬受持此法，唯除菩薩希求甚深如實法者、為欲開示如來法藏希求樂欲增上心者、調善意樂正思惟者，彼等於此甚深法中精勤修學入此理趣，則能了知異名演說，亦能了知一切諸法自性本性。

「無邊莊嚴！假使如來以種種名演說諸法，然于諸法本性自性亦不相違。如來開示諸法本性不相違法，說一切法無所造作。凡所演說，無有所說及能說者。無邊莊嚴！如來已得演說善巧勝波羅蜜，如來亦無少法可得，亦無隨得亦不遍得。如來不為少法安住故、不捨離故、不為生故而能說法。亦不為得少分法故亦非不得故，如來行無所得。如來不行亦非不行，亦不應說諸佛如來行如實行。何以故？無有少法說名如來。此是如來住如是住、行如是行。若彼如來以名字故名如來者，如來與名非異非不異。非異非不異故，不應說言如來若來若去。如來非戲論者，超過戲論亦無超過。如來無有超過，超過亦無如來。如是如來與如來性，非即非離，不虛妄性、不變異性亦復如是。如是稱揚如來體性，無有少法開示演說亦無示現。如來證得一切諸法如實本性，然一切法所有本性不可宣說，一切諸法無所有故。如是如來說一切法，無有所作亦無變異，不生不滅不出不離，一切諸

【現代漢語翻譯】現代漢語譯本：智慧增長猶如大海般廣闊無邊，莊嚴無比！在未來的時代，除了那些渴求甚深真實佛法的菩薩，那些爲了開示如來法藏而渴望增上心的菩薩，以及那些調伏心意、正思惟的菩薩之外，將不會有其他人能夠恭敬地接受和奉持此法。他們會在這種甚深的佛法中精勤修學，深入其理，從而能夠了解佛法異名同義的演說，也能夠了解一切諸法的自性和本性。無邊莊嚴！即使如來用各種不同的名稱來演說諸法，但這些名稱與諸法的本性和自性並不相違背。如來開示諸法的本性，不會與諸法的本性相違背，宣說一切法都是無所造作的。凡是所演說的，都沒有所說和能說的主體。無邊莊嚴！如來已經獲得了善巧演說的殊勝波羅蜜（paramita，意為「到彼岸」），如來也沒有任何少許的法可以獲得，也沒有隨之而得，也沒有普遍地獲得。如來不是爲了安住于少許的法，不是爲了舍離少許的法，也不是爲了產生少許的法而說法。也不是爲了獲得少許的法，也不是因為沒有獲得少許的法，如來所行的是無所得。如來不行，也不是不行，也不應該說諸佛如來是如實地行。為什麼呢？因為沒有少許的法可以稱為如來。這就是如來安住的方式，如來所行的方式。如果因為名字而稱如來為如來，那麼如來與名字之間既不是相同也不是不同。因為既不是相同也不是不同，所以不應該說如來有來有去。如來不是戲論者，超越了戲論，也沒有超越。如來沒有超越，超越也沒有如來。如來與如來性，既不是相同也不是分離，不虛妄的性質，不變異的性質也是如此。這樣稱揚如來的體性，沒有少許的法可以開示演說，也沒有示現。如來證得了一切諸法如實的本性，然而一切法的本性是不可宣說的，因為一切諸法都是無所有的。如是如來說一切法，沒有所作，也沒有變異，不生不滅，不出不離，一切諸法都是如此。

【English Translation】 English version: Wisdom increases and expands like the vast ocean, immeasurably majestic! In later times, there will be no others who can respectfully receive and uphold this Dharma, except for Bodhisattvas (enlightenment beings) who seek profound and true Dharma, those who desire to reveal the Tathagata's (Buddha's) Dharma treasury and aspire to increase their minds, and those who have tamed their minds and engage in right contemplation. These individuals will diligently study and practice this profound Dharma, entering into its principles, and thus they will be able to understand the different names used in its exposition, and also understand the self-nature and inherent nature of all dharmas (phenomena). Immeasurable Majesty! Even if the Tathagata expounds the dharmas using various names, these names do not contradict the inherent nature and self-nature of the dharmas. The Tathagata reveals the inherent nature of dharmas without contradicting them, stating that all dharmas are uncreated. Whatever is expounded, there is neither a speaker nor something spoken. Immeasurable Majesty! The Tathagata has attained the supreme paramita (perfection) of skillful exposition. The Tathagata has no dharma to obtain, nor does he obtain it incidentally, nor does he obtain it universally. The Tathagata does not teach the Dharma for the sake of abiding in a small dharma, nor for the sake of abandoning a small dharma, nor for the sake of generating a small dharma. It is not for the sake of obtaining a small dharma, nor because of not obtaining a small dharma, that the Tathagata acts without attainment. The Tathagata neither acts nor does not act, and it should not be said that the Tathagatas act in accordance with reality. Why? Because there is no small dharma that can be called a Tathagata. This is how the Tathagata abides, and how the Tathagata acts. If the Tathagata is called a Tathagata because of a name, then the Tathagata and the name are neither the same nor different. Because they are neither the same nor different, it should not be said that the Tathagata comes or goes. The Tathagata is not a conceptualizer, he transcends conceptualization, and there is no transcendence. The Tathagata has no transcendence, and transcendence has no Tathagata. Thus, the Tathagata and the nature of the Tathagata are neither identical nor separate, and the nature of non-falsity and the nature of non-change are also the same. In this way, the nature of the Tathagata is praised, and there is no small dharma that can be revealed or expounded, nor is there any manifestation. The Tathagata has realized the true nature of all dharmas, but the inherent nature of all dharmas cannot be declared, because all dharmas are without existence. Thus, the Tathagata speaks of all dharmas, without any action or change, without arising or ceasing, without coming or going, all dharmas are like this.

法究竟清凈故。非得非遍得，於一切法無有所得，無所得故無有可證，如是無有少法可得。若法可得，于諸法中應有受者。既無受者，是故當知一切諸法由不生故無有得者。如來名號亦由聖教假名施設，如是言說性清凈故，聖者于中不得少法。然于聖者亦無有法及與非法，亦無有法名為聖者及非聖者，無有少法與彼相應或當相應。於此如來所有演說皆應了知，亦復不應隨俗而轉。如來能說法及非法，亦不建立有法非法。如來能說善不善法，亦不建立有善不善。如來能說一切諸法，亦不建立有一切法。如來能說法無表示，亦不建立有無表示。

「無邊莊嚴！如來所說此甚深法，無凈業者不能了知。若有樂求無上菩提、于生死中求解脫者，應當覺了諸佛如來所演說法。無邊莊嚴！若諸菩薩於此法中能解了者，應無猶豫不取不捨，亦不見有少法生滅，無有戲論非無戲論，則能演說此真實法。於此演說真實法中，亦不執著。無邊莊嚴！譬如須彌山王，與諸福德善根眾生所用宮殿作依止處，眾生於彼而受歡樂。如是如是，作善根者諸菩薩等，於此法寶積集教中而能聽受，由此法寶菩薩能得一切智智。無邊莊嚴！此契經法能隨順入無上法智，為欲開示如來法藏陀羅尼故，如是流佈此陀羅尼，能攝一切所有廣大真實之法。諸佛

【現代漢語翻譯】現代漢語譯本法的究竟清凈，意味著既非獲得也非普遍獲得。對於一切法，沒有任何可以獲得的東西。因為無所得，所以也沒有什麼可以被證悟。因此，沒有任何少許的法可以被獲得。如果法可以被獲得，那麼在諸法中就應該有接受者。既然沒有接受者，所以應當知道一切諸法因為不生而沒有獲得者。如來的名號也只是通過聖教的假名安立。這樣的言說本質是清凈的，聖者在其中無法獲得任何少許的法。然而，對於聖者來說，既沒有法也沒有非法，也沒有法被稱為聖者或非聖者，沒有任何少許的法與他們相應或將要相應。對於如來所說的一切，都應當了知，也不應該隨順世俗的觀點而轉變。如來能夠說出法和非法，但並不建立有法和非法。如來能夠說出善和不善法，但並不建立有善和不善。如來能夠說出一切諸法，但並不建立有一切諸法。如來能夠說出法無表示，但並不建立有無表示。

『無邊莊嚴（菩薩名）！如來所說的這種甚深法，沒有清凈業的人是無法理解的。如果有人樂於追求無上菩提，在生死輪迴中尋求解脫，就應當覺悟諸佛如來所演說的法。無邊莊嚴！如果菩薩能夠理解此法，就應該毫不猶豫地不取不捨，也不要看到有任何少許的法生滅，既沒有戲論也沒有非戲論，這樣才能演說這真實之法。在演說這真實之法時，也不要執著。無邊莊嚴！譬如須彌山王，是那些有福德善根的眾生所用宮殿的依止之處，眾生在那裡享受歡樂。同樣，那些修善根的菩薩們，能夠在此法寶積聚的教法中聽受，菩薩由此法寶能夠獲得一切智智。無邊莊嚴！這部契經法能夠隨順進入無上法智，爲了開示如來法藏陀羅尼，所以流佈此陀羅尼，它能夠攝持一切廣大真實的法。諸佛』

【English Translation】 English version The ultimate purity of Dharma means neither attainment nor universal attainment. Regarding all dharmas, there is nothing to be attained. Because there is no attainment, there is nothing to be realized. Therefore, there is not even a little dharma that can be attained. If dharma could be attained, then there should be a receiver among all dharmas. Since there is no receiver, it should be known that all dharmas have no attainers because they are not born. The name of Tathagata is also established through the provisional names of the holy teachings. Such speech is pure in nature, and the holy ones cannot attain any little dharma within it. However, for the holy ones, there is neither dharma nor non-dharma, nor is there any dharma called holy or non-holy. There is not even a little dharma that corresponds to them or will correspond to them. All that the Tathagata speaks should be understood, and one should not follow worldly views. The Tathagata can speak of dharma and non-dharma, but does not establish the existence of dharma and non-dharma. The Tathagata can speak of good and non-good dharmas, but does not establish the existence of good and non-good. The Tathagata can speak of all dharmas, but does not establish the existence of all dharmas. The Tathagata can speak of dharma without indication, but does not establish the existence of indication or non-indication.

'Immeasurable Adornment (a Bodhisattva's name)! This profound Dharma spoken by the Tathagata cannot be understood by those without pure karma. If one is joyful in seeking supreme Bodhi and seeks liberation from the cycle of birth and death, one should awaken to the Dharma spoken by the Buddhas and Tathagatas. Immeasurable Adornment! If Bodhisattvas can understand this Dharma, they should not hesitate to neither grasp nor reject, nor should they see any little dharma arising or ceasing. There is neither conceptual proliferation nor non-conceptual proliferation, and thus they can expound this true Dharma. In expounding this true Dharma, they should not be attached. Immeasurable Adornment! Just as Mount Sumeru, the king of mountains, is the place of reliance for the palaces used by beings with merit and good roots, where beings enjoy happiness. Similarly, those Bodhisattvas who cultivate good roots can listen to and receive the teachings accumulated in this Dharma treasure. Through this Dharma treasure, Bodhisattvas can attain all-knowing wisdom. Immeasurable Adornment! This sutra can lead to the supreme wisdom of Dharma. In order to reveal the Dharani of the Tathagata's Dharma treasury, this Dharani is disseminated, and it can encompass all vast and true dharmas. The Buddhas'

如來所說之法，皆悉從此無邊陀羅尼門之所流出，此陀羅尼為欲清凈一切法門，是故如來開示演說。此陀羅尼能攝一切契經等法，不成不壞、無初中后。此陀羅尼如來護念，遍於十方諸佛世界，能作無量無邊佛事。無邊莊嚴！於此最初陀羅尼品說義品理趣品中而能攝受一切諸法，無邊莊嚴！彼中諸菩薩等欲隨覺了此教法者，欲流注法令不斷者，欲入諸法無住印者，欲隨覺了無有障礙秘密門者，欲隨發起趣向加行大精進者，欲隨覺了諸法性相說此法者，應當受持諸佛如來所演言教。既受持已，隨應了知一切所有秘密言詞。欲隨趣入總相演說文字智者，欲隨覺了演說諸法差別理趣者，欲隨憶念一切諸法簡擇智者，為欲利益安樂一切諸眾生故施設勝義，善隨機根授與眾生令得利益。若稱揚法、若流傳法、若演說法，以資糧心哀愍利益求佛之智，不于少法而生執著。由不執著無有所取，亦不觀察無二法智，亦不示現內智外智，不于少法而生厭足，亦不應以下劣精進希求上智。勤修一切甚深之法，所有難問隨義而說。應住自利及以利他，應善觀察自他之想，入一切法皆悉無我。我清凈已，隨入一切諸法清凈，愛樂開示演說言教，若問不問乃至少法不生慳吝。菩薩應作如是四無量心。我為利益諸眾生故，隨與勝施、最上之施，所謂

【現代漢語翻譯】現代漢語譯本：如來所說的法，都從此無邊的陀羅尼（Dharani，總持，能持一切法，能攝一切義）門流出。此陀羅尼是爲了清凈一切法門，所以如來開示演說。此陀羅尼能攝持一切契經（Sutra，佛經）等法，不生不滅、無始無終。此陀羅尼為如來所護念，遍佈十方諸佛世界，能成就無量無邊的佛事，無邊的莊嚴！在這最初的陀羅尼品、說義品、理趣品中，能夠攝受一切諸法，無邊的莊嚴！其中諸菩薩等，想要隨順覺悟此教法的人，想要使法流傳不斷的人，想要進入諸法無住印（Anabhilambha-mudra，無所執著的印記）的人，想要隨順覺悟無有障礙的秘密門的人，想要隨順發起趣向加行大精進的人，想要隨順覺悟諸法性相而說此法的人，應當受持諸佛如來所演說的教言。既受持后，隨應了知一切所有的秘密言詞。想要隨順趣入總相演說的文字智的人，想要隨順覺悟演說諸法差別理趣的人，想要隨順憶念一切諸法簡擇智的人，爲了利益安樂一切諸眾生而施設勝義，善巧地根據眾生的根器給予他們利益。無論是稱揚法、流傳法、還是演說法，都以資糧心（菩提資糧，成佛的準備）哀愍利益，求佛的智慧，不于少許法而生執著。由於不執著，所以無所取，也不觀察無二法智，也不示現內智外智，不于少許法而生厭足，也不應以下劣的精進希求上等的智慧。勤修一切甚深的法，所有難問都隨義而說。應安住于自利和利他，應善觀察自他之想，進入一切法都無我。自我清凈后，隨之進入一切諸法清凈，喜愛開示演說教言，無論是問還是不問，乃至對最少的法也不生慳吝。菩薩應當作如是四無量心。我爲了利益諸眾生，隨之給予殊勝的佈施、最上的佈施，所謂現代漢語譯本：法施、無畏施、財施、愛語施。

【English Translation】 English version: The Dharma (Law, teachings) spoken by the Tathagata (Thus Come One, Buddha), all flows from this boundless Dharani (mantra, a sacred utterance believed to have spiritual power) gate. This Dharani is for the purpose of purifying all Dharma gates, therefore the Tathagata reveals and expounds it. This Dharani can encompass all Sutras (Buddhist scriptures) and other Dharmas, it is neither created nor destroyed, without beginning, middle, or end. This Dharani is protected by the Tathagata, pervading the ten directions of all Buddha worlds, capable of accomplishing immeasurable and boundless Buddha deeds, boundless adornment! In this initial Dharani chapter, the chapter on explaining meaning, and the chapter on the principle of reason, it is able to encompass all Dharmas, boundless adornment! Among them, those Bodhisattvas (enlightenment beings) who wish to follow and awaken to this teaching, who wish to make the Dharma flow continuously, who wish to enter the non-abiding seal of all Dharmas (Anabhilambha-mudra, the seal of non-attachment), who wish to follow and awaken to the secret gate without obstacles, who wish to follow and initiate the great diligence of practice, who wish to follow and awaken to the nature and characteristics of all Dharmas and speak this Dharma, should receive and uphold the teachings spoken by all Buddhas and Tathagatas. Having received and upheld them, they should accordingly understand all the secret words. Those who wish to follow and enter the wisdom of the general exposition of words, who wish to follow and awaken to the principle of reason in explaining the differences of all Dharmas, who wish to follow and remember the wisdom of discernment of all Dharmas, for the sake of benefiting and bringing happiness to all sentient beings, they establish the supreme meaning, skillfully according to the capacities of sentient beings, giving them benefits. Whether praising the Dharma, transmitting the Dharma, or expounding the Dharma, with the mind of accumulating merit (Bodhi-sambhāra, the accumulation of merit for enlightenment), with compassion and benefit, seeking the wisdom of the Buddha, not becoming attached to any small Dharma. Because of non-attachment, there is nothing to grasp, nor to observe the wisdom of non-duality, nor to show inner wisdom or outer wisdom, not to be satisfied with any small Dharma, nor should one seek superior wisdom with inferior diligence. Diligently cultivate all profound Dharmas, and all difficult questions should be answered according to their meaning. One should abide in self-benefit and benefiting others, one should carefully observe the idea of self and others, and enter into all Dharmas as being without self. Having purified oneself, one should then enter into the purity of all Dharmas, love to reveal and expound the teachings, whether asked or not, one should not be stingy even with the smallest Dharma. Bodhisattvas should cultivate these four immeasurable minds. For the sake of benefiting all sentient beings, I will give the supreme giving, the most excellent giving, which is English version: the giving of Dharma, the giving of fearlessness, the giving of wealth, and the giving of loving speech.

無上法寶之藏。我今當令一切眾生與不可說法寶相應，假令眾生作諸重惡，終不于彼生慳法心，離諸慳惜，能為舍施為法施主。我今當作如來之事一切智事，令諸眾生舍離重擔。于大瀑流，當以法船運度群品，能令眾生得於一切安樂資具。菩薩當以如是悲心發生覺慧，速疾證於殊勝之法，於此契經陀羅尼門，演說諸法差別總持，當得成就舍離生死，不為他論之所攝受，能破一切外道諸論、降伏魔軍，為欲滅壞諍論法故應如是住。

「無邊莊嚴！此陀羅尼門一切如來之所攝受，善作憶念。譬如後身菩薩住於三十三天、夜摩天、兜率陀天、樂變化天、他化自在天中，兜率陀宮一切諸天承事供養，一切眾生咸生愛樂，成熟善根攝諸勝福。余有一生，施戒福蘊具足清凈，成就一切殊勝智蘊，於此三千大千世界一切眾生所不能及，而能映蔽一切有情所有善根，亦為一切諸有情等恭敬讚歎，現前獲得一切智智。若彼菩薩從兜率宮下閻浮時，即于中國無怖畏地最勝妙處，在大城內一切眾生眾會之中降生出現，為諸眾生瞻仰禮拜供養恭敬。此陀羅尼契經之門亦復如是，入於一切諸法之中而得安住，一切諸法皆從此生亦從此滅。菩薩於此得安住已，成熟增長於一切法而得安住，一切法中而得自在，為其主故。菩薩最後受身生於人中

【現代漢語翻譯】現代漢語譯本：無上的法寶寶藏。我現在應當使一切眾生與不可言說的法寶相應，即使眾生造作各種深重的惡業，最終也不會對他們產生吝惜佛法的心，遠離一切慳吝，能夠成為佈施和法施的主人。我現在應當做如來所做的事，成就一切智慧，使眾生捨棄沉重的負擔。在生死的大瀑流中，應當用佛法的船隻運載眾生，使他們獲得一切安樂的資具。菩薩應當以這樣的悲心生起覺悟的智慧，迅速證得殊勝的佛法，通過這個契合經典的陀羅尼法門，演說諸法差別和總持，應當成就舍離生死，不被其他論調所束縛，能夠破除一切外道的論調、降伏魔軍，爲了滅除諍論的法，應當這樣安住。

『無邊莊嚴！』這個陀羅尼法門被一切如來所攝受，應當善加憶念。譬如，后補佛位的菩薩住在三十三天（欲界六天中的第二天）、夜摩天（欲界六天中的第三天）、兜率陀天（欲界六天中的第四天）、樂變化天（欲界六天中的第五天）、他化自在天（欲界六天中的第六天）中，在兜率陀宮中，一切諸天都承事供養他，一切眾生都心生愛樂，成熟善根，攝取各種殊勝的福德。他還有一生，佈施、持戒的福德蘊藏具足清凈，成就一切殊勝的智慧蘊藏，在這個三千大千世界中，一切眾生都不能與他相比，他能夠掩蓋一切有情眾生的所有善根，也被一切有情眾生恭敬讚歎，當下獲得一切智智。如果這位菩薩從兜率宮下生到閻浮提（我們所居住的這個世界）時，就會在中國的無怖畏之地最殊勝的地方，在大城中一切眾生的集會中降生出現，被眾生瞻仰、禮拜、供養、恭敬。這個陀羅尼契經的法門也是如此，進入一切諸法之中而得以安住，一切諸法都由此而生，也由此而滅。菩薩在此安住之後，成熟增長一切佛法而得以安住，在一切佛法中獲得自在，成為它們的主人。菩薩最後一次受生在人間。 English version: The treasury of the supreme Dharma jewel. I shall now cause all sentient beings to be in accordance with the inexpressible Dharma jewel. Even if sentient beings commit various grave evils, I will ultimately not harbor a mind of stinginess towards them regarding the Dharma, being free from all miserliness, and be able to be a master of giving and Dharma giving. I shall now do what the Tathagata does, accomplish all wisdom, and cause sentient beings to cast off their heavy burdens. In the great torrent of birth and death, I shall use the Dharma boat to transport all beings, enabling them to obtain all the means of happiness. Bodhisattvas should generate awakening wisdom with such compassion, quickly realize the supreme Dharma, and through this sutra-conforming Dharani gate, expound the differences and the totality of all Dharmas. They should achieve liberation from birth and death, not be bound by other doctrines, be able to break all heretical doctrines, subdue the armies of Mara, and for the sake of extinguishing the Dharma of disputes, they should abide in this way.

'Boundless Adornment!' This Dharani gate is embraced by all Tathagatas, and should be well remembered. For example, a Bodhisattva who is in his last life before becoming a Buddha dwells in the Trayastrimsa Heaven (the second of the six heavens of the desire realm), the Yama Heaven (the third of the six heavens of the desire realm), the Tusita Heaven (the fourth of the six heavens of the desire realm), the Nirmanarati Heaven (the fifth of the six heavens of the desire realm), and the Paranirmitavasavartin Heaven (the sixth of the six heavens of the desire realm). In the Tusita Palace, all the gods serve and make offerings to him, and all sentient beings are filled with love and joy, maturing their roots of goodness and gathering all kinds of supreme blessings. He has one more life, and his accumulations of merit from giving and keeping precepts are complete and pure, and he has accomplished all supreme wisdom accumulations. In this great trichiliocosm, no sentient being can compare to him, and he can overshadow all the good roots of all sentient beings. He is also revered and praised by all sentient beings, and he immediately obtains all-knowing wisdom. If that Bodhisattva descends from the Tusita Palace to Jambudvipa (the world we live in), he will be born in the most supreme place in the fearless land of China, in a great city among the assemblies of all sentient beings, and will be gazed upon, bowed to, offered to, and revered by all sentient beings. This Dharani sutra gate is also like this, entering into all Dharmas and abiding in them. All Dharmas arise from it and also cease from it. After the Bodhisattva abides in this, he matures and increases all Dharmas and abides in them, and he obtains freedom in all Dharmas, becoming their master. The Bodhisattva takes his last birth among humans.

【English Translation】 The treasury of the unsurpassed Dharma jewel. I shall now cause all sentient beings to be in accord with the inexpressible Dharma jewel. Even if sentient beings commit various grave evils, I will ultimately not harbor a mind of stinginess towards them regarding the Dharma, being free from all miserliness, and be able to be a master of giving and Dharma giving. I shall now do what the Tathagata does, accomplish all wisdom, and cause sentient beings to cast off their heavy burdens. In the great torrent of birth and death, I shall use the Dharma boat to transport all beings, enabling them to obtain all the means of happiness. Bodhisattvas should generate awakening wisdom with such compassion, quickly realize the supreme Dharma, and through this sutra-conforming Dharani gate, expound the differences and the totality of all Dharmas. They should achieve liberation from birth and death, not be bound by other doctrines, be able to break all heretical doctrines, subdue the armies of Mara, and for the sake of extinguishing the Dharma of disputes, they should abide in this way. 'Boundless Adornment!' This Dharani gate is embraced by all Tathagatas, and should be well remembered. For example, a Bodhisattva who is in his last life before becoming a Buddha dwells in the Trayastrimsa Heaven (the second of the six heavens of the desire realm), the Yama Heaven (the third of the six heavens of the desire realm), the Tusita Heaven (the fourth of the six heavens of the desire realm), the Nirmanarati Heaven (the fifth of the six heavens of the desire realm), and the Paranirmitavasavartin Heaven (the sixth of the six heavens of the desire realm). In the Tusita Palace, all the gods serve and make offerings to him, and all sentient beings are filled with love and joy, maturing their roots of goodness and gathering all kinds of supreme blessings. He has one more life, and his accumulations of merit from giving and keeping precepts are complete and pure, and he has accomplished all supreme wisdom accumulations. In this great trichiliocosm, no sentient being can compare to him, and he can overshadow all the good roots of all sentient beings. He is also revered and praised by all sentient beings, and he immediately obtains all-knowing wisdom. If that Bodhisattva descends from the Tusita Palace to Jambudvipa (the world we live in), he will be born in the most supreme place in the fearless land of China, in a great city among the assemblies of all sentient beings, and will be gazed upon, bowed to, offered to, and revered by all sentient beings. This Dharani sutra gate is also like this, entering into all Dharmas and abiding in them. All Dharmas arise from it and also cease from it. After the Bodhisattva abides in this, he matures and increases all Dharmas and abides in them, and he obtains freedom in all Dharmas, becoming their master. The Bodhisattva takes his last birth among humans.

，以無觀視一切法印三摩地力，普遍觀察一切有情，及遍觀察一切三千大千世界。由得法陀羅尼醍醐之味，以廣大心善住廣大智慧境界，終不貪愛一切欲樂玩好資具，亦不希求一切染法端嚴相續。由住彼空三摩地覺，能善觀察一切諸法，隨得無相方便善巧，而於一切無所執著。能善了知一切三界有為之法，無非過患、安可貪著、應求出離，速得寂靜極寂靜界，及勝解脫勝出離界。然于彼識不住不著，觀察生滅積集散壞，于諸有情起大慈悲，為成熟故生出離覺，以覺理趣隨宜方便，能隨順入最勝智慧。隨念一切有情，善巧方便而得自在，隨得諸法無有障礙陀羅尼善巧理趣。以善巧智簡擇觀察一切有情，及善觀察不思議法決定理趣。雖復少年端嚴美麗，于諸欲境曾不愛樂。舍離所有一切資財珍玩眾具親戚眷屬，思惟觀察，以厭離心希求寂靜，從家出已趣于非家。既出家已，而能成就不思議覺甚深方便，隨所作業積集資糧，趣向無上菩提道場，隨愿莊嚴獲得無上陀羅尼印甚深方便最勝尊頂。由是清凈陀羅尼門善巧理趣，得一切法自然之智，及無障礙一切智智遍持善巧。彼既得於一切智智陀羅尼門，隨得決定一切智智善清凈已，安住無上一切智智加持之力，能轉無上清凈法輪，亦能隨得一切法智巧妙言詞諸法。譬如盛日光明照

【現代漢語翻譯】現代漢語譯本：以無觀視一切法印三摩地（無觀視一切法印三摩地：一種禪定狀態，能以無分別的智慧觀察一切法）的力量，普遍觀察一切有情（有情：指一切有感知和意識的生命），以及普遍觀察一切三千大千世界（三千大千世界：佛教宇宙觀中的一個龐大世界系統）。由於獲得了法陀羅尼（法陀羅尼：一種能記住佛法教義的禪定力量）的醍醐之味（醍醐：比喻佛法的精髓），以廣大的心安住于廣大的智慧境界，最終不會貪愛一切欲樂玩好資具（欲樂玩好資具：指感官享樂和物質享受），也不會希求一切染法（染法：指使人產生煩惱和痛苦的事物）的端嚴相續。由於安住于彼空三摩地（空三摩地：一種認識到一切事物本質為空的禪定狀態）的覺悟，能夠善於觀察一切諸法，隨之獲得無相（無相：指超越一切形式和概念）的方便善巧，而對於一切都無所執著。能夠善於了知一切三界（三界：指欲界、色界、無色界）有為之法（有為法：指因緣和合而生的事物），無非是過患（過患：指過失和禍患），怎麼可以貪戀執著，應當尋求出離，迅速獲得寂靜極寂靜的境界，以及殊勝解脫殊勝出離的境界。然而對於彼識（識：指意識）不住不著，觀察生滅積集散壞，對於諸有情生起大慈悲心，爲了成熟他們而生起出離的覺悟，以覺悟的理趣隨宜方便，能夠隨順進入最殊勝的智慧。隨念一切有情，以善巧方便而得自在，隨之獲得諸法無有障礙的陀羅尼善巧理趣。以善巧的智慧簡擇觀察一切有情，以及善於觀察不可思議法的決定理趣。即使是少年端莊美麗，對於各種慾望的境界也從不愛戀。捨棄所有一切資財珍玩眾具親戚眷屬，思惟觀察，以厭離心希求寂靜，從家出走趨向非家（非家：指寺院或修行場所）。既然出家了，就能成就不可思議的覺悟甚深方便，隨著所作的業積集資糧，趨向無上菩提道場，隨愿莊嚴獲得無上陀羅尼印甚深方便最殊勝的尊頂。由此清凈的陀羅尼門善巧理趣，獲得一切法自然的智慧，以及無障礙一切智智（一切智智：指佛陀的智慧）遍持善巧。他既然獲得了於一切智智的陀羅尼門，隨之獲得決定一切智智的善清凈后，安住于無上一切智智的加持之力，能夠轉動無上清凈的法輪，也能隨之獲得一切法智巧妙言詞諸法。譬如盛大的日光照耀

【English Translation】 English version: With the power of the Samadhi of the Seal of All Dharmas without Observation (Samadhi of the Seal of All Dharmas without Observation: a state of meditation where one observes all dharmas with non-discriminating wisdom), universally observing all sentient beings (sentient beings: all living beings with perception and consciousness), and universally observing all the three thousand great thousand worlds (three thousand great thousand worlds: a vast world system in Buddhist cosmology). Having obtained the flavor of the nectar of Dharma Dharani (Dharma Dharani: a meditative power to remember the teachings of the Buddha), with a vast mind dwelling well in the realm of vast wisdom, ultimately not craving all sensual pleasures and enjoyable possessions, nor seeking the continuous adornment of all defiled dharmas (defiled dharmas: things that cause afflictions and suffering). By dwelling in the awakening of that Samadhi of Emptiness (Samadhi of Emptiness: a meditative state recognizing the emptiness of all things), one is able to skillfully observe all dharmas, and accordingly obtain the skillful means of non-form (non-form: transcending all forms and concepts), and is not attached to anything. One is able to skillfully understand that all conditioned dharmas (conditioned dharmas: things that arise from causes and conditions) of the three realms (three realms: the desire realm, the form realm, and the formless realm) are nothing but faults (faults: shortcomings and misfortunes), how can one be greedy and attached, one should seek liberation, quickly attain the realm of tranquility and utmost tranquility, and the realm of supreme liberation and supreme detachment. However, one does not dwell or attach to that consciousness (consciousness: the mind), observing arising, ceasing, accumulating, dispersing, and decaying, and towards all sentient beings, one generates great compassion, and for the sake of maturing them, one generates the awakening of detachment, with the principle of awakening and appropriate skillful means, one is able to enter the most supreme wisdom accordingly. Contemplating all sentient beings, with skillful means one attains freedom, and accordingly obtains the skillful principle of Dharani without obstacles in all dharmas. With skillful wisdom, one discerns and observes all sentient beings, and skillfully observes the decisive principle of inconceivable dharmas. Even if one is a young person of dignified beauty, one never loves the various realms of desire. Abandoning all wealth, treasures, possessions, relatives, and family, contemplating and observing, with a mind of aversion seeking tranquility, one leaves home and goes towards the non-home (non-home: monasteries or places of practice). Having left home, one is able to accomplish the inconceivable awakening and profound skillful means, and with the actions one performs, one accumulates merit, heading towards the supreme Bodhi field, and according to one's wish, one is adorned and obtains the supreme Dharani Seal, the profound skillful means, and the most supreme summit. Through this pure Dharani gate and skillful principle, one obtains the natural wisdom of all dharmas, and the unobstructed omniscient wisdom (omniscient wisdom: the wisdom of the Buddha) that pervades all skillful means. Having obtained the Dharani gate of omniscient wisdom, and accordingly obtaining the good purity of the decisive omniscient wisdom, one dwells in the power of the blessing of the supreme omniscient wisdom, and is able to turn the supreme pure Dharma wheel, and is also able to accordingly obtain all the dharmas of skillful words of the wisdom of all dharmas. Just like the bright light of the blazing sun shines

曜，如是法聲光明遍示一切天人之類。無邊莊嚴！菩薩住於一切智智陀羅尼已，得阿耨多羅三藐三菩提。彼陀羅尼門句義差別，諸餘菩薩所不能知。若一生補處菩薩坐于道場，以清凈覺無師自悟，此陀羅尼而得現前。亦猶菩薩為菩提故，無量劫中積集善根，于其長夜久修梵行得深法忍，哀愍一切諸眾生故，大慈悲心方得現前。

「無邊莊嚴！菩薩由是陀羅尼故坐于道場，當證阿耨多羅三藐三菩提。我今于汝不可示說，汝得菩薩智慧現前能證彼法。當於爾時，諸菩薩等自應解了。爾時菩薩得無邊門、無量門、因門、無譬喻門，悉皆現前。而得門者不可宣說，超過世間，不共一切天人魔梵及諸沙門婆羅門等，逮得最上清凈之法，一切智智及自然智。菩薩由是能入清凈自然之智，能轉無上清凈法輪，漸次為于無量眾生攝取無上一切智智。于諸法門及涅槃門得清凈故，開示演說無量種種善巧理趣，而能發生持蘊善巧，亦能示現持蘊清凈善巧之智，界處緣起亦復如是。又令眾生髮生趣入聖諦法門，亦能示現聖諦清凈善巧之智。又能發生三十七品菩提分法差別善巧，亦能示現菩提分法清凈之智。而能發起持奢摩他、毗缽舍那善巧之智，亦能示現持奢摩他、毗缽舍那清凈善巧。又能發起持三摩地三摩缽底善巧之智，亦能示現禪

【現代漢語翻譯】現代漢語譯本：曜，這樣的法音光明遍照一切天人和眾生，無邊莊嚴！菩薩安住於一切智智陀羅尼（總持一切智慧的咒語）之後，就能證得阿耨多羅三藐三菩提（無上正等正覺）。這個陀羅尼的語句和含義的差別，其他菩薩是無法知曉的。如果一生補處菩薩（即將成佛的菩薩）坐在道場，以清凈的覺悟，無需老師指導就能自己領悟，這個陀羅尼就會顯現。這也如同菩薩爲了菩提（覺悟）的緣故，在無量劫中積累善根，在漫長的夜晚里長期修行清凈的梵行，獲得深厚的法忍，因為哀憫一切眾生的緣故，大慈悲心才能顯現。無邊莊嚴！菩薩因為這個陀羅尼的緣故坐在道場，將證得阿耨多羅三藐三菩提。我現在無法向你詳細說明，你需要獲得菩薩的智慧才能證得那個法。到那時，各位菩薩自然會理解。那時，菩薩會獲得無邊門、無量門、因門、無譬喻門，這些都會顯現。而獲得這些門的方法是無法用語言表達的，它超越世間，不與一切天人、魔、梵天以及沙門、婆羅門等相同，獲得了最上清凈的法，一切智智和自然智。菩薩因此能夠進入清凈的自然之智，能夠轉動無上清凈的法輪，逐漸為無量眾生攝取無上的一切智智。因為在諸法門和涅槃門中獲得清凈，所以能夠開示演說無量種種善巧的道理和趣味，從而能夠發生持蘊的善巧，也能夠示現持蘊清凈的善巧之智，界、處、緣起也是如此。又能令眾生髮生趣入聖諦法門，也能夠示現聖諦清凈的善巧之智。又能發生三十七品菩提分法（通往覺悟的三十七種修行方法）的差別善巧，也能夠示現菩提分法清凈的智慧。從而能夠發起持奢摩他（止）、毗缽舍那（觀）的善巧之智，也能夠示現持奢摩他、毗缽舍那清凈的善巧。又能發起持三摩地（定）、三摩缽底（等至）的善巧之智，也能夠示現禪

【English Translation】 English version: 'O Radiant One, such is the light of the Dharma-sound, illuminating all beings of gods and humans, boundless and majestic! When a Bodhisattva dwells in the Dharani (a mnemonic device, a type of mantra) of All-Wisdom, they attain Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment). The differences in the phrases and meanings of this Dharani are beyond the comprehension of other Bodhisattvas. If a Bodhisattva in their last life before Buddhahood sits in the Bodhimanda (place of enlightenment), they will realize this Dharani through pure awakening, without a teacher. This is similar to how a Bodhisattva, for the sake of Bodhi (enlightenment), accumulates roots of virtue over countless kalpas (eons), practices pure conduct for long nights, attains deep forbearance of the Dharma, and, out of compassion for all beings, manifests great compassion. 'O Boundless Majesty! Because of this Dharani, a Bodhisattva sits in the Bodhimanda and will attain Anuttara-samyak-sambodhi. I cannot fully explain it to you now; you must attain the wisdom of a Bodhisattva to realize that Dharma. At that time, all Bodhisattvas will understand it themselves. Then, the Bodhisattva will attain the doors of boundlessness, immeasurability, causality, and incomparability, all of which will manifest. The way to attain these doors cannot be expressed in words; it transcends the world and is not shared by gods, humans, demons, Brahma, or Shramanas (ascetics) and Brahmins. They attain the supreme pure Dharma, All-Wisdom, and Natural Wisdom. Through this, the Bodhisattva can enter the pure Natural Wisdom, turn the supreme pure Dharma wheel, and gradually gather countless beings into the supreme All-Wisdom. Because they have attained purity in the Dharma doors and Nirvana door, they can reveal and expound countless skillful means and principles, thus generating skillful means in holding the aggregates, and also demonstrating the wisdom of skillful means in the purity of holding the aggregates. The same applies to the realms, places, and dependent origination. They can also enable beings to enter the Dharma doors of the Noble Truths and demonstrate the wisdom of skillful means in the purity of the Noble Truths. They can also generate skillful means in the differences of the thirty-seven factors of enlightenment and demonstrate the wisdom of purity in the factors of enlightenment. They can initiate the wisdom of skillful means in holding Shamatha (calm abiding) and Vipashyana (insight), and also demonstrate the skillful means of purity in holding Shamatha and Vipashyana. They can also initiate the wisdom of skillful means in holding Samadhi (concentration) and Samapatti (attainment), and also demonstrate the meditation

三摩地三摩缽底清凈善巧。又能發起持無迷惑功不唐捐善巧之智，亦能示現持無迷惑功不唐捐清凈智慧。又能發起持厭離盡無生之智，亦能示現持厭離盡無生清凈善巧之智。又能發起持明解脫善巧之智，亦能示現持明解脫清凈善巧。而能演說大涅槃門，亦能住持一切句義，舍離清凈善巧方便，于有為無為、有漏無漏、世出世法，以無量名錶示宣說，法門清凈故。為諸眾生開示無上決定之法，及持清凈微妙智因。

「無邊莊嚴！如來說此大陀羅尼遍持方便，為一切智陀羅尼善巧之力得安住故，隨諸眾生一切本願示如是行，令入隨覺理趣差別。善能開示陀羅尼威力無上法藏，而能流注降灑法雨，潤洽一切枯槁有情，施以妙法咸令滿足。汝等應當隨如來學，於此甚深決定之法不應違逆。汝等於此一切智智大陀羅尼，不久當得遍持自在住陀羅尼，為諸眾生當作如是無量義利，如我今者。汝等當以無量異名開示演說此陀羅尼決定諸法甚深智慧。

「無邊莊嚴！此中應當希求勝解，不應舍離菩提資糧。云何應當希求勝解？謂諸菩薩應當解了一切諸法，不生不滅、不動不住、不來不去、自性空寂，于彼空性亦不執著，何況于相起執著想。彼空性中無有相想。若彼空中無有相者，能入如來說有為空、無我我所、一切我人眾

【現代漢語翻譯】現代漢語譯本在三摩地（Samadhi，禪定）和三摩缽底（Samapatti，等至）中，能達到清凈和善巧。又能發起持有不迷惑、功不唐捐的善巧智慧，也能示現持有不迷惑、功不唐捐的清凈智慧。又能發起持有厭離、滅盡、無生的智慧，也能示現持有厭離、滅盡、無生的清凈善巧智慧。又能發起持有明解脫的善巧智慧，也能示現持有明解脫的清凈善巧。從而能演說大涅槃（Nirvana）之門，也能住持一切句義，舍離清凈善巧方便，對於有為法和無為法、有漏法和無漏法、世間法和出世間法，用無量的名稱來表示和宣說，因為法門是清凈的。為眾生開示無上決定的法，以及持有清凈微妙智慧的因。『無邊莊嚴』（無邊莊嚴，菩薩名）！如來說此大陀羅尼（Dharani，總持）遍持方便，是爲了讓一切智陀羅尼的善巧之力得以安住，隨順眾生的一切本願而示現這樣的行為，使他們進入隨覺理趣的差別。善於開示陀羅尼的威力，是無上的法藏，能夠流注降灑法雨，滋潤一切枯槁的有情，施以妙法使他們都得到滿足。你們應當跟隨如來學習，對於這甚深決定的法不應違逆。你們對於這一切智智的大陀羅尼，不久將能得到遍持自在，安住于陀羅尼，為眾生做如是無量的利益，就像我今天一樣。你們應當用無量的異名來開示演說這陀羅尼決定的諸法甚深智慧。『無邊莊嚴』！這裡應當希求勝解，不應舍離菩提資糧。如何應當希求勝解？就是說，菩薩應當瞭解一切諸法，不生不滅、不動不住、不來不去、自性空寂，對於那空性也不執著，何況對於相而生起執著的想法。在那空性中沒有相的想法。如果那空中沒有相，就能進入如來說的有為空、無我我所、一切我人眾生等。

【English Translation】 English version In Samadhi (meditative absorption) and Samapatti (attainment), one can achieve purity and skillfulness. Furthermore, one can initiate the skillful wisdom of holding without delusion and not wasting effort, and also demonstrate the pure wisdom of holding without delusion and not wasting effort. One can also initiate the wisdom of holding renunciation, cessation, and non-arising, and also demonstrate the pure skillful wisdom of holding renunciation, cessation, and non-arising. One can also initiate the skillful wisdom of holding clear liberation, and also demonstrate the pure skillful wisdom of holding clear liberation. Thus, one can expound the gate of Great Nirvana, and also uphold all the meanings of the phrases, abandoning pure skillful means. Regarding conditioned and unconditioned dharmas, defiled and undefiled dharmas, worldly and transcendental dharmas, one uses countless names to express and proclaim them, because the Dharma gate is pure. One reveals to sentient beings the supreme and definitive Dharma, as well as the cause of holding pure and subtle wisdom. 『Boundless Adornment』 (a Bodhisattva's name)! The Tathagata speaks of this great Dharani (mantra) as a means of pervasive holding, so that the skillful power of the Dharani of all wisdom can be established. Following the original vows of all sentient beings, such actions are demonstrated, enabling them to enter the distinctions of the principle of following awareness. It is skillful in revealing the power of the Dharani, which is a supreme Dharma treasury, capable of flowing and showering Dharma rain, nourishing all withered sentient beings, and bestowing wonderful Dharma to satisfy them all. You should follow the Tathagata in learning, and you should not go against this profound and definitive Dharma. Regarding this great Dharani of all wisdom, you will soon be able to attain pervasive holding and dwell freely in the Dharani, bringing immeasurable benefits to sentient beings, just as I do today. You should use countless different names to reveal and expound the profound wisdom of the definitive dharmas of this Dharani. 『Boundless Adornment』! Here, one should seek superior understanding and not abandon the provisions for Bodhi. How should one seek superior understanding? It means that Bodhisattvas should understand all dharmas as not arising, not ceasing, not moving, not dwelling, not coming, not going, and being empty in their self-nature. They should not be attached to that emptiness, let alone give rise to the thought of attachment to forms. In that emptiness, there is no thought of form. If there is no form in that emptiness, one can enter what the Tathagata speaks of as conditioned emptiness, no self and no possessions, and all beings.

生壽者。如是空性非染著非不染著，非污非不污，非迷惑非不迷惑，非愛非不愛，不住于空亦不遍住亦不建立。若空厭離，彼即寂滅無有分別，無遍分別、無勝分別、無普分別、無有功用，乃至無有少法可取。自性清凈，彼即諸法本性自性，一切有為本性皆空，乃至一切善不善法、有為無為、世出世間亦復如是。菩薩攝受如是勝解，得入解脫解脫智見，及能攝受普凈無垢解脫之處菩提資糧。云何名為菩提資糧？謂戒清凈、智慧清凈、三昧清凈、解脫清凈、解脫智見清凈，施波羅蜜清凈、戒波羅蜜清凈、忍波羅蜜清凈、精進波羅蜜清凈、禪波羅蜜清凈、慧波羅蜜清凈。若彼清凈即普清凈，若普清凈即無垢法門。性凈之心光明照耀無有煩惱，彼心常住本性空寂亦無照曜，客隨煩惱三種染污，彼皆不實空無所有。如是心性不與煩惱清凈相應。何以故？是心無二亦無二分，本性清凈。若能如是了知心性，非煩惱染之所染污，非內非外不在中間皆不可得，唯除妄想因緣和合。雖有心生亦不可見，十方推求了不可得，亦無有心能見於心。如是攀緣非心和合，心亦不與攀緣和合。亦非因緣與心相應，心亦不與因緣相應。唯由心故，彼一切法與心相應。凡所有法與心相應，非互相知亦不可見，何況諸法非心相應。以第一義思惟觀察，無

【現代漢語翻譯】現代漢語譯本：關於生命和壽命，這種空性既不是被染污的，也不是不被染污的；既不是污濁的，也不是不污濁的；既不是迷惑的，也不是不迷惑的；既不是愛著的，也不是不愛著的。它不住于空，也不普遍存在，也不建立任何事物。如果對空感到厭離，那麼它就是寂滅，沒有分別，沒有普遍的分別，沒有殊勝的分別，沒有普遍的分別，沒有功用，乃至沒有絲毫可以執取的法。自性清凈，那就是諸法的本性，一切有為法的本性皆是空，乃至一切善與不善法、有為與無為、世間與出世間也都是如此。菩薩接受這樣的殊勝理解，得以進入解脫、解脫的智慧見解，並且能夠接受普遍清凈無垢的解脫之處的菩提資糧。什麼叫做菩提資糧呢？就是戒律清凈、智慧清凈、三昧清凈、解脫清凈、解脫智慧見解清凈，佈施波羅蜜（Dāna pāramitā，佈施的圓滿）清凈、持戒波羅蜜（Śīla pāramitā，持戒的圓滿）清凈、忍辱波羅蜜（Kṣānti pāramitā，忍辱的圓滿）清凈、精進波羅蜜（Vīrya pāramitā，精進的圓滿）清凈、禪定波羅蜜（Dhyāna pāramitā，禪定的圓滿）清凈、智慧波羅蜜（Prajñā pāramitā，智慧的圓滿）清凈。如果這些清凈，那就是普遍清凈；如果普遍清凈，那就是無垢的法門。自性清凈的心光明照耀，沒有煩惱，這顆心常住于本性空寂，也沒有照耀。客隨煩惱的三種染污，它們都是不真實的，空無所有。這樣的心性不與煩惱的清凈相應。為什麼呢？因為這顆心無二，也沒有二分，本性清凈。如果能夠這樣瞭解心性，就不會被煩惱的染污所染污，非內非外，不在中間，都不可得，唯有妄想因緣和合。即使有心生起，也無法看見，在十方推求也無法得到，也沒有心能夠看見心。這樣的攀緣不是心和合，心也不與攀緣和合。也不是因緣與心相應，心也不與因緣相應。唯獨因為心，一切法才與心相應。凡是與心相應的法，不是互相知道，也無法看見，更何況那些不與心相應的法呢？以第一義諦來思考觀察，沒有。 English version: Regarding life and lifespan, this emptiness is neither defiled nor undefiled; neither impure nor pure; neither deluded nor undeluded; neither loving nor unloving. It does not abide in emptiness, nor does it pervade everywhere, nor does it establish anything. If one is averse to emptiness, then it is extinction, without distinctions, without pervasive distinctions, without superior distinctions, without universal distinctions, without function, and even without the slightest dharma that can be grasped. Its self-nature is pure, that is the nature of all dharmas, the nature of all conditioned things is empty, and so it is with all good and bad dharmas, conditioned and unconditioned, worldly and transcendental. Bodhisattvas, accepting such superior understanding, attain entry into liberation, the wisdom of liberation, and are able to receive the Bodhi resources of the universally pure and immaculate place of liberation. What are called Bodhi resources? They are the purity of precepts, the purity of wisdom, the purity of samadhi, the purity of liberation, the purity of the wisdom of liberation, the purity of giving pāramitā (Dāna pāramitā), the purity of morality pāramitā (Śīla pāramitā), the purity of patience pāramitā (Kṣānti pāramitā), the purity of diligence pāramitā (Vīrya pāramitā), the purity of meditation pāramitā (Dhyāna pāramitā), and the purity of wisdom pāramitā (Prajñā pāramitā). If these are pure, then it is universal purity; if it is universal purity, then it is the immaculate dharma gate. The self-nature pure mind shines brightly without afflictions, this mind constantly abides in its empty and silent nature, and there is no shining. The three defilements of adventitious afflictions are all unreal and empty. Such a mind-nature does not correspond with the purity of afflictions. Why? Because this mind is non-dual, and has no duality, its self-nature is pure. If one can understand the mind-nature in this way, it will not be defiled by the defilements of afflictions, neither inside nor outside, nor in between, all are unattainable, except for the union of deluded causes and conditions. Even if a mind arises, it cannot be seen, and seeking in the ten directions, it cannot be found, and there is no mind that can see the mind. Such grasping is not the union of mind, and the mind does not unite with grasping. Nor do causes and conditions correspond with the mind, nor does the mind correspond with causes and conditions. Only because of the mind, do all dharmas correspond with the mind. All dharmas that correspond with the mind do not know each other, nor can they be seen, let alone those dharmas that do not correspond with the mind. Contemplating with the ultimate truth, there is no.

【English Translation】 Regarding life and lifespan, this emptiness is neither defiled nor undefiled; neither impure nor pure; neither deluded nor undeluded; neither loving nor unloving. It does not abide in emptiness, nor does it pervade everywhere, nor does it establish anything. If one is averse to emptiness, then it is extinction, without distinctions, without pervasive distinctions, without superior distinctions, without universal distinctions, without function, and even without the slightest dharma that can be grasped. Its self-nature is pure, that is the nature of all dharmas, the nature of all conditioned things is empty, and so it is with all good and bad dharmas, conditioned and unconditioned, worldly and transcendental. Bodhisattvas, accepting such superior understanding, attain entry into liberation, the wisdom of liberation, and are able to receive the Bodhi resources of the universally pure and immaculate place of liberation. What are called Bodhi resources? They are the purity of precepts, the purity of wisdom, the purity of samadhi, the purity of liberation, the purity of the wisdom of liberation, the purity of giving pāramitā (Dāna pāramitā), the purity of morality pāramitā (Śīla pāramitā), the purity of patience pāramitā (Kṣānti pāramitā), the purity of diligence pāramitā (Vīrya pāramitā), the purity of meditation pāramitā (Dhyāna pāramitā), and the purity of wisdom pāramitā (Prajñā pāramitā). If these are pure, then it is universal purity; if it is universal purity, then it is the immaculate dharma gate. The self-nature pure mind shines brightly without afflictions, this mind constantly abides in its empty and silent nature, and there is no shining. The three defilements of adventitious afflictions are all unreal and empty. Such a mind-nature does not correspond with the purity of afflictions. Why? Because this mind is non-dual, and has no duality, its self-nature is pure. If one can understand the mind-nature in this way, it will not be defiled by the defilements of afflictions, neither inside nor outside, nor in between, all are unattainable, except for the union of deluded causes and conditions. Even if a mind arises, it cannot be seen, and seeking in the ten directions, it cannot be found, and there is no mind that can see the mind. Such grasping is not the union of mind, and the mind does not unite with grasping. Nor do causes and conditions correspond with the mind, nor does the mind correspond with causes and conditions. Only because of the mind, do all dharmas correspond with the mind. All dharmas that correspond with the mind do not know each other, nor can they be seen, let alone those dharmas that do not correspond with the mind. Contemplating with the ultimate truth, there is no.

有少物可相應者及不相應。何以故？無有少法與少法相應及不相應，一切諸法自性寂靜。自性亦不與少物相應及不相應，一切諸法所有自性即是本性，若是本性彼無自性。汝今當知，若以言說得一切法本性自性，無有是處。于諸法中無有少法名為諸法本性自性，一切諸法本性皆空，一切諸法自性無性，若空無性彼則一相所謂無相，以無相故彼得清凈。若空無性，彼即不可以相表示，如空無性不可以相表示，乃至一切諸法亦復如是。是空無性非染非凈，然是一切諸法本性。若是一切諸法本性，非由染凈之所建立，無住無起。

「無邊莊嚴！汝今當觀一切諸法，無住無起、無所建立、本性清凈。云何眾生於中迷惑？此由世間乘虛妄輪，為虛妄輪之所迷惑。所言乘者，亦無有乘亦非無乘，而此世間乘虛空輪，為虛空輪之所繫縛，然虛空輪亦無所有。此諸眾生為大愚癡之所迷惑，而於其中無有愚癡亦無迷惑。無邊莊嚴！汝觀眾生以愚癡故，於此法中不能了知，住于諍論。無邊莊嚴！住諍論者即為非住。然諸世間以迷惑故，不能了知彼即清凈。若不住者即名為住，是則不住清凈善根。無邊莊嚴！如是如來秘密法門難解難入，唯除汝等能于長夜修行善法而得了知。

「無邊莊嚴！如來嘗說住諍論者則為非住。云何為住

【現代漢語翻譯】現代漢語譯本：有少許事物可以相應，也有不相應的。為什麼呢？因為沒有哪一種法與另一種法相應或不相應，一切諸法的自性都是寂靜的。自性也不與任何事物相應或不相應，一切諸法所具有的自性就是本性，如果是本性，它就沒有自性。你現在應當知道，如果用言語能夠表達一切法的本性和自性，那是不可能的。在諸法之中，沒有哪一種法可以被稱為諸法的本性和自性，一切諸法的本性都是空性的，一切諸法的自性都是無自性的。如果空性且無自性，它們就是同一個相，即無相。因為無相，所以它們是清凈的。如果空性且無自性，就不能用相來表示，正如空性無自性不能用相來表示一樣，乃至一切諸法也是如此。這種空性無自性既非染污也非清凈，然而它是一切諸法的本性。如果是一切諸法的本性，就不是由染污或清凈所建立的，它無住無起。『無邊莊嚴（菩薩名）！你現在應當觀察一切諸法，它們無住無起、無所建立、本性清凈。為什麼眾生會對此迷惑呢？這是因為世間眾生乘坐虛妄的輪子，被虛妄的輪子所迷惑。所說的乘坐，既不是有乘坐也不是沒有乘坐，而這個世間卻乘坐著虛空的輪子，被虛空的輪子所束縛，然而虛空的輪子也是不存在的。這些眾生被大愚癡所迷惑，然而在其中既沒有愚癡也沒有迷惑。無邊莊嚴！你觀察眾生因為愚癡，所以不能瞭解這個法，而住在諍論之中。無邊莊嚴！住在諍論之中就是非住。然而世間因為迷惑，所以不能瞭解它就是清凈的。如果不住就是住，這就是不住清凈的善根。無邊莊嚴！像這樣如來的秘密法門難以理解和進入，只有你們這些能夠長久修行善法的人才能瞭解。『無邊莊嚴！如來曾經說過，住在諍論之中就是非住。什麼是住呢？』

【English Translation】 English version: There are some things that can be in accordance, and some that are not. Why is that? Because there is no dharma that is in accordance or not in accordance with another dharma. The self-nature of all dharmas is tranquil. Self-nature is also not in accordance or not in accordance with anything. The self-nature of all dharmas is their original nature, and if it is the original nature, it has no self-nature. You should know now that if the original nature and self-nature of all dharmas could be expressed through words, that would be impossible. Among all dharmas, there is no dharma that can be called the original nature and self-nature of all dharmas. The original nature of all dharmas is emptiness, and the self-nature of all dharmas is without self-nature. If they are empty and without self-nature, they are of one characteristic, which is no-characteristic. Because of no-characteristic, they are pure. If they are empty and without self-nature, they cannot be represented by characteristics, just as emptiness and no-self-nature cannot be represented by characteristics, and so it is with all dharmas. This emptiness and no-self-nature is neither defiled nor pure, yet it is the original nature of all dharmas. If it is the original nature of all dharmas, it is not established by defilement or purity, it is without dwelling and without arising. 『Immeasurable Adornment (a Bodhisattva's name)! You should now observe all dharmas, they are without dwelling, without arising, without establishment, and their original nature is pure. Why are sentient beings confused about this? It is because the world rides on a wheel of delusion, and is deluded by the wheel of delusion. The so-called riding is neither riding nor not riding, but this world rides on a wheel of emptiness, and is bound by the wheel of emptiness, yet the wheel of emptiness is also non-existent. These sentient beings are deluded by great ignorance, yet within it there is neither ignorance nor delusion. Immeasurable Adornment! You observe that sentient beings, because of ignorance, cannot understand this dharma, and dwell in disputes. Immeasurable Adornment! Dwelling in disputes is non-dwelling. However, the world, because of delusion, cannot understand that it is pure. If non-dwelling is dwelling, then it is non-dwelling in the pure roots of goodness. Immeasurable Adornment! Such is the secret dharma gate of the Tathagata, difficult to understand and enter, except for those of you who can cultivate good dharmas for a long time and come to understand.』『Immeasurable Adornment! The Tathagata once said that dwelling in disputes is non-dwelling. What is dwelling?』

？所謂不善。然不善者是無所有，若有於此無所有中，不能了知住與不住無有別異，是則名為住于諍論。若復有住清凈善根則不名住，若不住者無有過失。無過失故則能了知，如是法門若不清凈，無有是處。若諸眾生無有智慧，為大煩惱之所覆蔽無智慧故，假使少有明瞭順說尚不能解，何況秘密非隨順說，若不住者是則清凈。云何不住？謂不住善法及出離界。何以故？無出離界及界施設。于涅槃界若不住者，名得涅槃。此涅槃名但假施設，如是涅槃無有所得，亦復無有得涅槃者。若有得者則應滅后更有如來，若無得者則應滅后無有如來。若滅度后，言有如來及無如來，俱不可說，此不可說亦是如來假施設句。有諸眾生於甚深法不勤修行而生疑惑，若有說言如來有色，滅度之後應有如來；若有說言如來無色，滅度之後應無如來；乃至滅后非有如來非無如來，亦復如是。若法不生不滅，彼法滅后不應說有說無。如是如來不生不滅，彼亦滅后不應說有說無。乃至邊無邊等，如來說彼俱不可說。若說有邊則無有中，若說有中則無有邊，所言中者非有非無。若復于中實有實無，是則便與緣起相違。若復有法非從緣起及非緣起，彼法不滅，若有若無俱不相違。所有一切從緣起法及緣起法，此無中邊非有非無。若非有無雲何可說？

【現代漢語翻譯】現代漢語譯本：什麼是所謂的不善呢？然而，不善的本質是空無所有。如果有人在這種空無所有的狀態中，不能理解安住與不安住之間沒有差別，那麼這就叫做安住在爭論之中。如果有人安住在清凈的善根中，那就不叫做安住；如果不安住，就沒有過失。因為沒有過失，就能理解，像這樣的法門如果不清凈，是不可能的。如果眾生沒有智慧，被巨大的煩惱所覆蓋，因為沒有智慧，即使稍微有一些明瞭順應的說法，也不能理解，更何況是秘密不順應的說法。如果不安住，那就是清凈。如何不安住呢？就是不安住在善法和出離的境界。為什麼呢？因為沒有出離的境界和境界的設定。對於涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的境界，如果不安住，就叫做證得涅槃。這個涅槃的名稱只是假借的設定，這樣的涅槃沒有什麼可以得到的，也沒有得到涅槃的人。如果有得到的人，那麼就應該在滅度（Parinirvana，佛教術語，指佛陀或阿羅漢的最終死亡）之後還有如來（Tathagata，佛教術語，指佛陀的稱號）；如果沒有得到的人，那麼就應該在滅度之後沒有如來。如果滅度之後，說有如來或者沒有如來，都是不可說的，這個不可說也是如來假借設定的說法。有些眾生對於甚深的佛法不勤奮修行而產生疑惑，如果有人說如來有色（Rupa，佛教術語，指物質形態），滅度之後應該有如來；如果有人說如來無色，滅度之後應該沒有如來；乃至滅度之後非有如來非無如來，也是如此。如果法不生不滅，那麼這個法滅度之後不應該說有或者說無。像這樣，如來不生不滅，那麼他滅度之後也不應該說有或者說無。乃至有邊無邊等等，如來說這些都是不可說的。如果說有邊，就沒有中；如果說有中，就沒有邊，所說的中，是非有非無。如果對於中，確實有或者確實無，那麼就和緣起（Pratītyasamutpāda，佛教術語，指因果關係）的道理相違背。如果有一種法不是從緣起產生，也不是非緣起產生，那麼這個法不滅，說有或者說無都不相違背。所有一切從緣起產生的法和緣起法，這些都沒有中邊，非有非無。如果非有非無，又怎麼可以說呢？ English version: What is meant by 'not good'? However, the essence of 'not good' is that it is without any substance. If one, in this state of having no substance, cannot understand that there is no difference between abiding and not abiding, then this is called abiding in disputes. If one abides in pure good roots, then it is not called abiding; if one does not abide, there is no fault. Because there is no fault, one can understand that such a Dharma gate, if it is not pure, is impossible. If sentient beings have no wisdom, and are covered by great afflictions, because they have no wisdom, even if there are some clear and compliant teachings, they cannot understand, let alone secret and non-compliant teachings. If one does not abide, then that is purity. How does one not abide? It means not abiding in good dharmas and the realm of liberation. Why? Because there is no realm of liberation and no establishment of realms. Regarding the realm of Nirvana, if one does not abide, it is called attaining Nirvana. This name of Nirvana is just a provisional designation; such Nirvana has nothing to be attained, and there is no one who attains Nirvana. If there is someone who attains it, then there should be a Tathagata after Parinirvana; if there is no one who attains it, then there should be no Tathagata after Parinirvana. If, after Parinirvana, it is said that there is a Tathagata or there is no Tathagata, both are unspeakable, and this unspeakable is also a provisional statement of the Tathagata. Some sentient beings do not diligently practice the profound Dharma and thus have doubts. If someone says that the Tathagata has form (Rupa), then there should be a Tathagata after Parinirvana; if someone says that the Tathagata has no form, then there should be no Tathagata after Parinirvana; and even after Parinirvana, neither is there a Tathagata nor is there no Tathagata, it is the same. If a Dharma is neither born nor extinguished, then after that Dharma is extinguished, it should not be said to exist or not exist. Likewise, the Tathagata is neither born nor extinguished, so after his Parinirvana, it should not be said to exist or not exist. Even with regard to having a boundary or not having a boundary, the Tathagata says that these are all unspeakable. If it is said that there is a boundary, then there is no middle; if it is said that there is a middle, then there is no boundary. What is called the middle is neither existence nor non-existence. If, regarding the middle, there is truly existence or truly non-existence, then it contradicts the principle of dependent origination (Pratītyasamutpāda). If there is a Dharma that does not arise from dependent origination and is not non-dependent origination, then that Dharma does not perish, and saying it exists or does not exist does not contradict. All dharmas that arise from dependent origination and the dharmas of dependent origination, these have no middle or boundary, and are neither existence nor non-existence. If they are neither existence nor non-existence, how can they be spoken of?

【English Translation】 What is meant by 'not good'? However, the essence of 'not good' is that it is without any substance. If one, in this state of having no substance, cannot understand that there is no difference between abiding and not abiding, then this is called abiding in disputes. If one abides in pure good roots, then it is not called abiding; if one does not abide, there is no fault. Because there is no fault, one can understand that such a Dharma gate, if it is not pure, is impossible. If sentient beings have no wisdom, and are covered by great afflictions, because they have no wisdom, even if there are some clear and compliant teachings, they cannot understand, let alone secret and non-compliant teachings. If one does not abide, then that is purity. How does one not abide? It means not abiding in good dharmas and the realm of liberation. Why? Because there is no realm of liberation and no establishment of realms. Regarding the realm of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), if one does not abide, it is called attaining Nirvana. This name of Nirvana is just a provisional designation; such Nirvana has nothing to be attained, and there is no one who attains Nirvana. If there is someone who attains it, then there should be a Tathagata (Tathagata, a Buddhist term referring to the title of the Buddha) after Parinirvana (Parinirvana, a Buddhist term referring to the final death of a Buddha or Arhat); if there is no one who attains it, then there should be no Tathagata after Parinirvana. If, after Parinirvana, it is said that there is a Tathagata or there is no Tathagata, both are unspeakable, and this unspeakable is also a provisional statement of the Tathagata. Some sentient beings do not diligently practice the profound Dharma and thus have doubts. If someone says that the Tathagata has form (Rupa, a Buddhist term referring to material form), then there should be a Tathagata after Parinirvana; if someone says that the Tathagata has no form, then there should be no Tathagata after Parinirvana; and even after Parinirvana, neither is there a Tathagata nor is there no Tathagata, it is the same. If a Dharma is neither born nor extinguished, then after that Dharma is extinguished, it should not be said to exist or not exist. Likewise, the Tathagata is neither born nor extinguished, so after his Parinirvana, it should not be said to exist or not exist. Even with regard to having a boundary or not having a boundary, the Tathagata says that these are all unspeakable. If it is said that there is a boundary, then there is no middle; if it is said that there is a middle, then there is no boundary. What is called the middle is neither existence nor non-existence. If, regarding the middle, there is truly existence or truly non-existence, then it contradicts the principle of dependent origination (Pratītyasamutpāda, a Buddhist term referring to the law of cause and effect). If there is a Dharma that does not arise from dependent origination and is not non-dependent origination, then that Dharma does not perish, and saying it exists or does not exist does not contradict. All dharmas that arise from dependent origination and the dharmas of dependent origination, these have no middle or boundary, and are neither existence nor non-existence. If they are neither existence nor non-existence, how can they be spoken of?

「無邊莊嚴！如來以大方便安住彼中，為諸眾生破無明㲉，開示演說不違緣起。一切諸法皆入緣起，若入緣起是則無有中邊之說，若離言說，乃至無有少法可得。無邊莊嚴！汝今當觀，無所有法、無有邊法說名中道，以于方便說有覺慧能持諸法，然持法者亦不可得，不可得故無有言說。無邊莊嚴！汝等智者應如是知，一切諸法真實之相，不來不去、無分無斷、不一性不異性，到一切法第一彼岸，無有少法不到彼岸，到彼岸者即是涅槃。一切諸法悉涅槃相，是故當知不可宣說，唯除世俗說為中道。如是中道彼即趣向大涅槃路，亦無涅槃是彼所趣。若有涅槃是彼所趣，而於諸法應有去來。一切諸法性皆平等，是故涅槃名無所趣。無邊莊嚴！此名中道。然此中道即非中道。何以故？無增無減故、無邊無取故。法若無邊，云何有邊？謂無處所是無邊法。凡夫眾生於無處所執為邊處，見邊處故不得解脫，以于真實無處所故。

「無邊莊嚴！汝觀如來以善方便決定覺慧，乃能演說如是中道。無邊莊嚴！諸佛如來於一切法無有疑惑、無忘失念，諸佛世尊心常在定，得三摩地無礙自在，常善觀察，安住最勝三摩呬多而說語言，無量知見不住非處，說清凈法、說究竟法、說寂靜法，如來所說無有遺余。無邊莊嚴！如有寶珠名

【現代漢語翻譯】現代漢語譯本『無邊莊嚴！如來以大方便安住于其中，為眾生破除無明之障，開示演說不違背緣起之理。一切諸法都歸入緣起，若能入緣起，則無所謂中邊之說。若能離於言說，乃至沒有絲毫的法可以獲得。無邊莊嚴！你現在應當觀察，無所有法、無有邊法，這被稱為中道。因為在方便的說法中，有覺慧能夠持守諸法，然而持法者也是不可得的，因為不可得，所以沒有言說。無邊莊嚴！你們這些有智慧的人應當這樣理解，一切諸法的真實相狀，是不來不去、無分無斷、不一性不異性，到達一切法的第一彼岸，沒有絲毫的法不能到達彼岸，到達彼岸就是涅槃。一切諸法都具有涅槃的相狀，因此應當知道這是不可宣說的，只有在世俗的層面才說為中道。這樣的中道，就是趨向大涅槃的道路，但也沒有一個涅槃是它所趨向的。如果有一個涅槃是它所趨向的，那麼對於諸法就應該有去來。一切諸法的本性都是平等的，所以涅槃被稱為無所趨向。無邊莊嚴！這被稱為中道。然而這個中道又不是中道。為什麼呢？因為它無增無減，無邊無取。法如果無邊，怎麼會有邊呢？所謂無處所，就是無邊之法。凡夫眾生在無處所執著為邊處，因為見到邊處所以不能解脫，因為在真實中沒有處所。』『無邊莊嚴！你觀察如來以善巧方便和決定的覺慧，才能夠演說這樣的中道。無邊莊嚴！諸佛如來對於一切法沒有疑惑，沒有忘失正念，諸佛世尊的心常在禪定之中，獲得三摩地（Samadhi，禪定）的無礙自在，常常善於觀察，安住在最殊勝的三摩呬多（Samahita，等持）之中而說語言，無量的知見不住于非處，說清凈之法、說究竟之法、說寂靜之法，如來所說沒有遺漏。無邊莊嚴！譬如有一顆寶珠，名為』

【English Translation】 English version 'Boundless Adornment! The Tathagata dwells in that state with great skillful means, breaking through the ignorance of all beings, revealing and expounding the non-contradiction of dependent origination. All dharmas enter into dependent origination. If one enters into dependent origination, then there is no talk of middle or edge. If one is apart from speech, then there is not even a single dharma that can be obtained. Boundless Adornment! You should now observe that the dharma of non-existence and the dharma of no edge are called the Middle Way. Because in the expedient teaching, there is wisdom that can uphold all dharmas, yet the upholder of the dharma is also unobtainable. Because it is unobtainable, there is no speech. Boundless Adornment! You wise ones should understand in this way, the true nature of all dharmas is neither coming nor going, without division or severance, neither one nor different, reaching the first shore of all dharmas. There is not a single dharma that does not reach that shore. Reaching that shore is Nirvana. All dharmas have the aspect of Nirvana. Therefore, you should know that it cannot be spoken of, except in the mundane sense where it is called the Middle Way. This Middle Way is the path towards Great Nirvana, yet there is no Nirvana that it is going towards. If there were a Nirvana that it is going towards, then there should be coming and going in all dharmas. The nature of all dharmas is equal, therefore Nirvana is called that which goes nowhere. Boundless Adornment! This is called the Middle Way. Yet this Middle Way is not the Middle Way. Why? Because it is without increase or decrease, without edge or grasping. If a dharma is without edge, how can there be an edge? That which is without a place is the dharma without edge. Ordinary beings cling to that which is without a place as an edge, and because they see an edge, they cannot be liberated, because in reality there is no place.' 'Boundless Adornment! You see that the Tathagata, with skillful means and decisive wisdom, is able to expound such a Middle Way. Boundless Adornment! The Buddhas, the Tathagatas, have no doubts about any dharma, nor do they lose mindfulness. The minds of the World Honored Ones are always in Samadhi (禪定, meditative absorption), attaining unobstructed freedom in Samadhi, constantly observing well, dwelling in the most excellent Samahita (等持, perfect concentration) and speaking words. Their immeasurable knowledge does not dwell in improper places. They speak of pure dharma, ultimate dharma, and peaceful dharma. There is nothing left out in what the Tathagata speaks. Boundless Adornment! For example, there is a precious jewel named'

種種色，在大海中，雖有無量眾多駃流入于大海，以珠火力令水銷滅而不盈溢。如是如來、應、正等覺證菩提已，由智火力能令眾生煩惱銷滅，亦復如是。無邊莊嚴！若復有人于日日中稱說如來名號功德，是諸眾生能離黑闇，漸次當得燒諸煩惱。如是稱念南無佛者語業不空，如是語業名執大炬能燒煩惱。若復有人得聞如來及佛名號，離諸黑闇，與彼眾生為涅槃因。無邊莊嚴！我為信于如來、眾生及諸眾生煩惱滅故，降澍法雨。無邊莊嚴！如來所說是法真實，以真實故無有少法開示演說，而於是法無實無虛。無邊莊嚴！如來是實語者，住真實法，能演說此陀羅尼門。無邊莊嚴！此真實法誰當能了？唯除菩薩如實見者、具足見者、作善業者，于甚深法余無能了。

「無邊莊嚴！於此義中應當隨順。自於此法系念現前，不信樂余、從他生智。為欲利益安樂眾生，於此法中應生隨順。若於此中生隨順忍，是則不住不隨順中。無邊莊嚴！無聞眾生無隨順忍，於此法教不能了知。或復有餘異見所行，乘異路者、趣惡道者、不作善者、親近諸餘行異行者，彼等不能入此法門。無邊莊嚴！汝今當觀，若有說此無障礙藏法光明時，所有一切無聞眾生，未善調伏凡夫心故無有威儀，由此遠離如是法教。若有眾生能修習身，於此法中假

【現代漢語翻譯】現代漢語譯本各種各樣的顏色，在大海中，雖然有無量眾多快速流入大海，但憑藉寶珠的火力使水消融而不溢出。同樣，如來、應供、正等覺證得菩提后，以智慧的火力能使眾生的煩惱消融，也是如此。無邊莊嚴！如果有人每天稱說如來的名號功德，這些眾生就能遠離黑暗，逐漸能夠燒盡各種煩惱。這樣稱念『南無佛』的人，他的語言行為不會落空，這樣的語言行為被稱為執持大火炬，能夠焚燒煩惱。如果有人聽聞如來和佛的名號，就能遠離各種黑暗，為那些眾生種下涅槃的因。無邊莊嚴！我爲了使眾生相信如來，以及使眾生的煩惱滅盡，降下法雨。無邊莊嚴！如來所說的法是真實的，因為真實，所以沒有絲毫的法是開示演說，而這個法卻不是真實或虛假的。無邊莊嚴！如來是說真話的人，安住于真實的法，能夠演說這個陀羅尼門。無邊莊嚴！這個真實的法誰能夠理解呢？只有那些如實見到、具足見到、行善業的菩薩才能理解，其餘的人都不能理解這甚深的法。『無邊莊嚴！』對於這個道理，應當隨順。自己要將這個法系念于眼前，不要信樂其他的，不要從他人那裡生出智慧。爲了利益安樂眾生，對於這個法應當生起隨順之心。如果對於這個法生起隨順的忍耐，就不會停留在不隨順的狀態中。無邊莊嚴！沒有聽聞佛法的眾生，沒有隨順的忍耐，對於這個法教不能理解。或者還有一些人，他們奉行不同的見解，走不同的道路，趨向惡道，不作善事，親近那些修行不同的人，他們都不能進入這個法門。無邊莊嚴！你現在應當觀察，如果有人說這個無障礙藏法光明的時候，所有那些沒有聽聞佛法的眾生，因為沒有好好調伏凡夫的心，所以沒有威儀，因此遠離了這樣的法教。如果有些眾生能夠修習身，對於這個法假

【English Translation】 English version Various colors, in the great ocean, though countless numbers swiftly flow into the ocean, the power of the jewel's fire causes the water to dissolve without overflowing. Likewise, when the Tathagata (如來, one who has thus gone), Arhat (應供, worthy of offering), Samyak-sambuddha (正等覺, perfectly enlightened one) attains Bodhi (菩提, enlightenment), the power of wisdom can dissolve the afflictions of sentient beings, just as it is. Boundless Adornment! If someone daily recites the name and merits of the Tathagata, these beings can leave darkness and gradually burn away all afflictions. Thus, those who recite 『Namo Buddha』 (南無佛, Homage to the Buddha) their verbal actions are not in vain, and such verbal actions are called holding a great torch that can burn away afflictions. If someone hears the name of the Tathagata and the Buddha, they can leave all darkness and plant the cause of Nirvana (涅槃, liberation) for those beings. Boundless Adornment! I rain down the Dharma (法, teachings) to make sentient beings believe in the Tathagata and to extinguish the afflictions of sentient beings. Boundless Adornment! The Dharma spoken by the Tathagata is true, and because it is true, there is not a single Dharma that is revealed and expounded, yet this Dharma is neither real nor unreal. Boundless Adornment! The Tathagata is a speaker of truth, abides in the true Dharma, and can expound this Dharani (陀羅尼, mantra) gate. Boundless Adornment! Who can understand this true Dharma? Only Bodhisattvas (菩薩, enlightenment beings) who have truly seen, fully seen, and performed good deeds can understand it; others cannot understand this profound Dharma. 『Boundless Adornment!』 In this meaning, one should be compliant. One should keep this Dharma in mind, not believing in others, and not generating wisdom from others. For the sake of benefiting and bringing happiness to sentient beings, one should generate compliance with this Dharma. If one generates compliant patience in this, one will not dwell in non-compliance. Boundless Adornment! Sentient beings who have not heard the Dharma do not have compliant patience and cannot understand this Dharma teaching. Or there are others who follow different views, take different paths, go to evil paths, do not do good deeds, and associate with those who practice differently; they cannot enter this Dharma gate. Boundless Adornment! You should now observe that when someone speaks of this unobstructed treasury of Dharma light, all those sentient beings who have not heard the Dharma, because they have not well tamed their ordinary minds, lack proper conduct, and therefore are far from such Dharma teachings. If some sentient beings can cultivate their bodies, in this Dharma, they can

使無有能隨順忍尚不遠離，何況有能生無漏忍、無有執著，於此眾會能轉無障無礙法輪。何以故？此等皆住無障礙地。無邊莊嚴！我為成就善根眾生，及為如來加持眾生，于無礙法見清凈故，亦欲利益哀愍一切故，演說此陀羅尼門。無邊莊嚴！若有於此法門能悟入者，應知彼已住菩薩地，能速疾證無生法忍，不久當得授菩提記。無邊莊嚴！汝等於此甚深法門應生勝解。

「無邊莊嚴！汝今當知如是法門，無執著者、無得忍者以之為地，若有供養往昔諸佛，能于長夜勤心修習，善身威儀、善護語業、善調伏心，平等智慧隨憶念者，心無所住於此法中善受持者，不顧身命，彼人則能流傳此經。當於后時，若有眾生於此法中為聽聞故，勤修習者尚難可得，何況有能書寫受持、讀誦通利、開示流佈、為他廣說，是人不久獲得清凈陀羅尼門，速疾逮得清凈智慧，當能入於一切智智。無邊莊嚴！汝觀如來為諸菩薩得一切智智故，開示演說如是法藏，然于其中無有少法而不演說。如是所說無說而說，能生清凈及能開示清凈法門，一切諸法等虛空相。云何為等？以一切法與虛空等，而是虛空非等不等，一切諸法亦復如是。如空無邊諸法亦爾，一切諸法邊不可得，不可得故無有邊際，無邊際故說為無邊。若能于中如是住者，是即名

【現代漢語翻譯】現代漢語譯本：

'使他們沒有能夠隨順忍耐，尚且不遠離，更何況能夠生起無漏的忍、沒有執著，在這個集會中能夠轉動無障礙的法輪。為什麼呢？因為他們都安住在無障礙的境界。無邊莊嚴（菩薩名）！我爲了成就善根的眾生，以及爲了如來加持的眾生，在無礙的法中見到清凈的緣故，也想利益和憐憫一切眾生，所以才宣說這個陀羅尼門（總持法門）。無邊莊嚴！如果有人能夠悟入這個法門，應當知道他已經安住在菩薩的地位，能夠迅速證得無生法忍（對諸法不生不滅的真理的領悟），不久將會得到授菩提記（佛對菩薩未來成佛的預言）。無邊莊嚴！你們對於這個甚深的法門應當生起殊勝的理解。

'無邊莊嚴！你現在應當知道這樣的法門，沒有執著的人、沒有得到忍的人以此為基礎，如果有人供養過往的諸佛，能夠在漫長的夜晚勤奮修習，善於保持身威儀、善於守護語言行為、善於調伏內心，以平等的智慧隨順憶念，心中沒有執著，在這個法門中善於受持，不顧惜自己的生命，這個人就能夠流傳這部經。當在後世，如果有眾生爲了聽聞這個法門而勤奮修習，尚且難以得到，更何況能夠書寫、受持、讀誦通利、開示流佈、為他人廣泛宣說，這個人不久就會獲得清凈的陀羅尼門，迅速獲得清凈的智慧，能夠進入一切智智（佛的智慧）。無邊莊嚴！你看如來爲了讓諸菩薩得到一切智智的緣故，開示演說這樣的法藏，然而在其中沒有絲毫的法而不宣說。這樣所說的無說而說，能夠產生清凈，並且能夠開示清凈的法門，一切諸法都與虛空一樣。為什麼說相等呢？因為一切法與虛空相等，而虛空不是相等也不是不相等，一切諸法也是這樣。如同虛空無邊，一切諸法也是這樣，一切諸法的邊際不可得，因為不可得所以沒有邊際，因為沒有邊際所以說為無邊。如果能夠像這樣安住其中，這就是所謂的…' English version:

'So that they are not able to follow along with patience, and still not depart, let alone be able to generate the patience of no outflows, without attachment, and be able to turn the unobstructed Dharma wheel in this assembly. Why is that? Because they all dwell in the unobstructed realm. Boundless Adornment (a Bodhisattva)! I, for the sake of sentient beings who achieve good roots, and for the sake of sentient beings blessed by the Tathagata, because I see purity in the unobstructed Dharma, and also wish to benefit and have compassion for all, therefore I expound this Dharani gate (a method of total retention). Boundless Adornment! If there is anyone who can awaken to this Dharma gate, it should be known that they have already dwelled in the Bodhisattva stage, and can quickly attain the patience of no birth of Dharma (the realization of the truth that all dharmas are neither born nor die), and soon will receive the prediction of Bodhi (Buddha's prediction of a Bodhisattva's future Buddhahood). Boundless Adornment! You should generate superior understanding towards this profound Dharma gate.

'Boundless Adornment! You should now know that such a Dharma gate, those without attachment, those who have not attained patience, take this as their foundation. If there are those who have made offerings to past Buddhas, and can diligently cultivate during long nights, are good at maintaining bodily deportment, good at guarding speech actions, good at subduing the mind, with equal wisdom following recollection, with no attachment in their minds, and are good at upholding this Dharma, not caring for their own lives, then that person will be able to propagate this sutra. In later times, if there are sentient beings who diligently cultivate for the sake of hearing this Dharma, it will be difficult to find, let alone those who can write, uphold, read, recite fluently, expound, propagate, and widely explain it to others. This person will soon obtain the pure Dharani gate, quickly attain pure wisdom, and will be able to enter the wisdom of all wisdom (Buddha's wisdom). Boundless Adornment! You see that the Tathagata, for the sake of all Bodhisattvas attaining the wisdom of all wisdom, expounds and explains such a Dharma treasury, yet within it, there is not a single Dharma that is not explained. Such speaking without speaking, can generate purity, and can expound the pure Dharma gate, all Dharmas are like the nature of space. Why is it said to be equal? Because all Dharmas are equal to space, and space is neither equal nor unequal, all Dharmas are also like this. Just as space is boundless, all Dharmas are also like this, the boundary of all Dharmas cannot be obtained, because it cannot be obtained, therefore there is no boundary, because there is no boundary, therefore it is said to be boundless. If one can dwell in it like this, this is called...'

【English Translation】 'So that they are not able to follow along with patience, and still not depart, let alone be able to generate the patience of no outflows, without attachment, and be able to turn the unobstructed Dharma wheel in this assembly. Why is that? Because they all dwell in the unobstructed realm. Boundless Adornment (a Bodhisattva)! I, for the sake of sentient beings who achieve good roots, and for the sake of sentient beings blessed by the Tathagata, because I see purity in the unobstructed Dharma, and also wish to benefit and have compassion for all, therefore I expound this Dharani gate (a method of total retention). Boundless Adornment! If there is anyone who can awaken to this Dharma gate, it should be known that they have already dwelled in the Bodhisattva stage, and can quickly attain the patience of no birth of Dharma (the realization of the truth that all dharmas are neither born nor die), and soon will receive the prediction of Bodhi (Buddha's prediction of a Bodhisattva's future Buddhahood). Boundless Adornment! You should generate superior understanding towards this profound Dharma gate. 'Boundless Adornment! You should now know that such a Dharma gate, those without attachment, those who have not attained patience, take this as their foundation. If there are those who have made offerings to past Buddhas, and can diligently cultivate during long nights, are good at maintaining bodily deportment, good at guarding speech actions, good at subduing the mind, with equal wisdom following recollection, with no attachment in their minds, and are good at upholding this Dharma, not caring for their own lives, then that person will be able to propagate this sutra. In later times, if there are sentient beings who diligently cultivate for the sake of hearing this Dharma, it will be difficult to find, let alone those who can write, uphold, read, recite fluently, expound, propagate, and widely explain it to others. This person will soon obtain the pure Dharani gate, quickly attain pure wisdom, and will be able to enter the wisdom of all wisdom (Buddha's wisdom). Boundless Adornment! You see that the Tathagata, for the sake of all Bodhisattvas attaining the wisdom of all wisdom, expounds and explains such a Dharma treasury, yet within it, there is not a single Dharma that is not explained. Such speaking without speaking, can generate purity, and can expound the pure Dharma gate, all Dharmas are like the nature of space. Why is it said to be equal? Because all Dharmas are equal to space, and space is neither equal nor unequal, all Dharmas are also like this. Just as space is boundless, all Dharmas are also like this, the boundary of all Dharmas cannot be obtained, because it cannot be obtained, therefore there is no boundary, because there is no boundary, therefore it is said to be boundless. If one can dwell in it like this, this is called...'

為住如來法。住如來法則無所說。若無所說，於一切法以假名相隨應了知，不應于中而起執著。若不執著即不墮邊，若不墮邊則不墮中，若墮于邊則墮于中，是故應當離於中邊。若離中邊即離一切，若離一切則無所說，由此獲得清凈智慧，於一切法無所取著，無有所取及能取者。何以故？諸法無我我、無所得故，我性自性無所有故。如是如是，無邊莊嚴！如佛所說諸行無常，如是演說無變異義、不相應義。如佛所說諸有苦義，如是演說涅槃義、厭離義。如佛所說涅槃寂靜，如是演說一切有為皆舍離義，或無常故、或諸苦故、或無我故、或涅槃故。如是等門，此是如來之所演說，此亦開示一切諸法本性自性。

「無邊莊嚴！如來以種種名、以種種門、種種語言演說諸法，如來亦不異於諸法本性施設非一性非異性，一切諸法非一非異，不可見故，速疾證入虛空自性，趣一切法無所有相。

「無邊莊嚴！此陀羅尼門，為諸菩薩本性清凈自性調伏，是故發起。言調伏者，為欲調伏貪瞋癡故、調無明故，及令趣入如是平等，以貪瞋癡能調伏者亦不可得，若不可得即是調伏。無邊莊嚴！或貪瞋癡，如理推求亦不可得，以貪瞋癡空無所有虛妄不實，誑惑愚夫無所安住，彼亦如是無有住處亦不可得。是貪瞋癡，從於彼生即

【現代漢語翻譯】現代漢語譯本：爲了安住于如來之法，安住于如來之法就無所可說。如果無所可說，那麼對於一切法，應當以假名相來理解，不應該在其中產生執著。如果不執著，就不會墮入邊見；如果不墮入邊見，就不會墮入中道。如果墮入邊見，就會墮入中道，所以應當遠離中道和邊見。如果遠離中道和邊見，就遠離了一切；如果遠離一切，就無所可說。由此獲得清凈智慧，對於一切法沒有執取，沒有能取和所取。為什麼呢？因為諸法無我（沒有恒常不變的自我），沒有所得，我的本性自性是空無所有的。就是這樣，就是這樣，無邊莊嚴（菩薩名）！正如佛所說諸行無常，這樣演說無變異的意義，不相應的意義。正如佛所說諸有苦的意義，這樣演說涅槃的意義，厭離的意義。正如佛所說涅槃寂靜，這樣演說一切有為法都應當舍離的意義，或者因為無常，或者因為諸苦，或者因為無我，或者因為涅槃。像這樣的種種法門，這是如來所演說的，這也開示了一切諸法的本性自性。無邊莊嚴！如來用種種名稱、種種法門、種種語言來演說諸法，如來也不異於諸法的本性，施設非一性非異性，一切諸法非一非異，因為不可見，所以迅速證入虛空自性，趨向一切法無所有之相。無邊莊嚴！這個陀羅尼門（總持法門），是爲了諸菩薩本性清凈自性調伏而發起。所說的調伏，是爲了調伏貪嗔癡，調伏無明，以及令其趣入這樣的平等。因為能調伏貪嗔癡的（方法）也是不可得的，如果不可得，那就是調伏。無邊莊嚴！或者貪嗔癡，如果如理推求也是不可得的，因為貪嗔癡是空無所有、虛妄不實的，迷惑愚人，使他們無所安住，它們也同樣沒有住處，也是不可得的。這貪嗔癡，從那裡生起，就從那裡滅盡。

【English Translation】 English version: To abide in the Dharma of the Tathagata, abiding in the Dharma of the Tathagata is without anything to be said. If there is nothing to be said, then regarding all dharmas, one should understand them through the appearance of provisional names, and one should not become attached to them. If one is not attached, then one will not fall into extremes; if one does not fall into extremes, then one will not fall into the middle. If one falls into extremes, then one will fall into the middle, therefore one should be apart from the middle and the extremes. If one is apart from the middle and the extremes, then one is apart from everything; if one is apart from everything, then there is nothing to be said. Through this, one obtains pure wisdom, and one has no attachment to any dharmas, there is no grasping and no grasper. Why is that? Because all dharmas are without self (no permanent self), without attainment, and the nature of self is empty and without anything. Just so, just so, Boundless Adornment (a Bodhisattva's name)! Just as the Buddha said that all conditioned things are impermanent, thus is explained the meaning of no change, the meaning of non-correspondence. Just as the Buddha said that all existence is suffering, thus is explained the meaning of Nirvana, the meaning of renunciation. Just as the Buddha said that Nirvana is tranquility, thus is explained the meaning that all conditioned things should be abandoned, either because of impermanence, or because of suffering, or because of no-self, or because of Nirvana. Such are the various gates, this is what the Tathagata has explained, and this also reveals the intrinsic nature of all dharmas. Boundless Adornment! The Tathagata explains all dharmas with various names, various gates, and various languages. The Tathagata is also not different from the intrinsic nature of all dharmas, establishing neither oneness nor difference. All dharmas are neither one nor different, because they are invisible, therefore one quickly enters the nature of emptiness, and moves towards the appearance of all dharmas being without anything. Boundless Adornment! This Dharani gate (a gate of total retention), is initiated for the sake of the Bodhisattvas' intrinsic nature of purity and self-taming. What is meant by taming is to tame greed, hatred, and delusion, to tame ignorance, and to lead them to enter into such equality. Because the means to tame greed, hatred, and delusion are also unattainable, if they are unattainable, then that is taming. Boundless Adornment! Or greed, hatred, and delusion, if one seeks them through reason, they are also unattainable, because greed, hatred, and delusion are empty and without anything, false and unreal, deceiving fools, making them without any place to abide, they also have no place to abide and are unattainable. These greed, hatred, and delusion, from where they arise, from there they cease.

于彼滅，本性空寂應如是知。云何應知？如其不生彼則不實亦不顛倒，是貪瞋癡皆以無明黑闇為首，從彼所生、由彼所生，一切皆悉虛妄不實。是貪瞋癡本性清凈，如是見者，能生清凈不思議門，及能獲得陀羅尼門。若有能于如是法中思惟觀察，是名獲得陀羅尼業及智慧業，是名平等了知之智，是名清凈菩提資糧，是名精進不放逸地，是名調伏憍放逸地，是名不壞戒見威儀，是名清凈身語意業，是名隨順無我智相，是名能斷能滅離想，是名出生無量無邊善巧方便。

「無邊莊嚴！汝今當觀，於此信解出離法中，開示演說一切諸法本性自相，及能開示此諸法門，說一切法等虛空性，能說法者亦不可說，所為說者亦不可得。無邊莊嚴！我今說此諸菩薩等悟入句門，若諸菩薩於此學已，能得甚深如海智慧，一切他論無能摧伏。隨得一切智所趣行，善說法要不由他教。得不思議平等智慧，由智慧故無有所著，能演說此無名無相一切法門，能得鄰近諸佛如來一切智智及自然智所有名號，逮得一切名相清凈，隨證速疾普遍音聲，得悅意聲、得殊妙聲、得清凈聲，為諸眾生信受語言親近咨問，以決定慧能善巧答。所謂時語、如理語、利益語、柔軟語、義決定語，以一義說，能令眾生了知多義。無邊莊嚴！汝今當觀，諸菩薩等於

【現代漢語翻譯】現代漢語譯本：當它們（貪、嗔、癡）滅盡時，它們的本性空寂，應當這樣理解。如何理解呢？如果它們不生起，那麼它們就不是真實的，也不是顛倒的。貪、嗔、癡都以無明（avidyā，對實相的無知）的黑暗為首，從無明所生，由無明所生，一切都是虛妄不實的。貪、嗔、癡的本性是清凈的。這樣見解的人，能生起清凈不可思議的法門，並且能夠獲得陀羅尼門（dhāraṇī-mukha，總持法門）。如果有人能夠在這種法中思維觀察，這就叫做獲得陀羅尼業和智慧業，這就叫做平等了知之智，這就叫做清凈菩提資糧（bodhi-saṃbhāra，成佛的資糧），這就叫做精進不放逸地，這就叫做調伏驕慢放逸地，這就叫做不壞戒律見解威儀，這就叫做清凈身語意業，這就叫做隨順無我智相，這就叫做能夠斷滅離想，這就叫做出生無量無邊的善巧方便。『無邊莊嚴（Anantavyūha，菩薩名）！你現在應當觀察，在這信解出離的法中，開示演說一切諸法的本性自相，以及能夠開示這些法門。說一切法等同虛空之性，能說法的人也是不可說的，所為說法的人也是不可得的。無邊莊嚴！我現在說這些菩薩等悟入的句門，如果這些菩薩學習了這些，就能獲得如海般甚深的智慧，一切其他的論點都不能夠摧毀他們。他們能夠隨順一切智（sarvajña，佛陀的智慧）所趨行的道路，善於說法要義，不依賴他人的教導。他們能夠獲得不可思議的平等智慧，因為有智慧的緣故，所以沒有執著，能夠演說這無名無相的一切法門，能夠獲得鄰近諸佛如來的一切智智（sarvajñātva，一切智的智慧）和自然智（sahaja-jñāna，本有的智慧）的所有名號，能夠獲得一切名相的清凈，能夠迅速地證得普遍的音聲，獲得悅意的聲音、殊妙的聲音、清凈的聲音，讓眾生信受他們的語言，親近他們並向他們請教，以決定的智慧能夠巧妙地回答。所謂時語、如理語、利益語、柔軟語、義決定語，用一個義理來說，能夠讓眾生了解多種義理。無邊莊嚴！你現在應當觀察，這些菩薩們在』

【English Translation】 English version: When they (greed, hatred, and delusion) cease, their inherent nature is empty and still; it should be understood in this way. How should it be understood? If they do not arise, then they are neither real nor inverted. Greed, hatred, and delusion are all headed by the darkness of ignorance (avidyā), born from it, and caused by it; all are false and unreal. The inherent nature of greed, hatred, and delusion is pure. One who sees in this way can generate pure and inconceivable Dharma doors, and can obtain the dhāraṇī-mukha (gate of total retention). If one can contemplate and observe in this Dharma, it is called obtaining the karma of dhāraṇī and the karma of wisdom; it is called the wisdom of equal understanding; it is called the pure accumulation of bodhi (bodhi-saṃbhāra); it is called the ground of diligence and non-negligence; it is called the ground of subduing arrogance and negligence; it is called the indestructible precepts, views, and deportment; it is called the pure karma of body, speech, and mind; it is called conforming to the wisdom of no-self; it is called being able to cut off and extinguish conceptualization; it is called giving rise to immeasurable and boundless skillful means. 『Anantavyūha (a Bodhisattva's name)! You should now observe that in this Dharma of faith and liberation, the inherent nature and self-characteristics of all dharmas are revealed and expounded, as well as the Dharma doors that can reveal these. It is said that all dharmas are equal to the nature of space; the one who speaks the Dharma is also unspeakable, and the one for whom the Dharma is spoken is also unattainable. Anantavyūha! I am now speaking of the phrases that these Bodhisattvas and others have realized. If these Bodhisattvas learn these, they can obtain wisdom as deep as the ocean, and all other arguments cannot destroy them. They can follow the path that the all-knowing one (sarvajña, the Buddha's wisdom) has taken, be skilled in the essentials of the Dharma, and not rely on the teachings of others. They can obtain inconceivable equal wisdom, and because of wisdom, they have no attachments. They can expound all these nameless and formless Dharma doors, and they can obtain all the names of the all-knowing wisdom (sarvajñātva) and the natural wisdom (sahaja-jñāna) of the Buddhas and Tathāgatas who are near. They can obtain the purity of all names and forms, and they can quickly attain universal sound, obtain pleasing sounds, wonderful sounds, and pure sounds, so that sentient beings will believe their words, approach them, and ask them questions. With decisive wisdom, they can skillfully answer. These are called timely speech, truthful speech, beneficial speech, gentle speech, and speech that determines the meaning. By speaking one meaning, they can enable sentient beings to understand many meanings. Anantavyūha! You should now observe that these Bodhisattvas in』

此修行，而能覺了諸佛菩提，能得如是無量功德，斷諸愛恚憂惱愚癡，能辦所作得差別智。於一切處已善修學，獲具足忍不退失法，意樂清凈住于大愿，于諸眾生善言問訊。

「無邊莊嚴！若諸菩薩於此法中，已不勤修、今不勤修、當不勤修，于諸如來殊勝功德無有少分。無邊莊嚴！若有菩薩於此法中，能勤修習志求一切，如其所愿、如其所行、如所發趣、如所意樂，當滿足者少極少難得極難得。若有於此甚深法中能住能忍觀察簡擇者，當得證於無盡神通大神通智，超過一切世間智、自然智、無邊智、無量智。無邊莊嚴！此出離法陀羅尼門，若有於此勤修學者，當得近於菩提道場，為諸眾生安住發起大慈大悲，作諸佛事。」

大寶積經卷第五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六

大唐三藏菩提流志奉　詔譯第二無邊莊嚴會出離陀羅尼品第二

爾時無邊莊嚴菩薩摩訶薩白佛言世尊：「云何名為出離諸法陀羅尼門？」

佛言：「無邊莊嚴！此是出離一切文字印法，一切諸法悉入其中。云何名入？以平等故。一切諸法皆入平等，亦不見法入于平等，不可了知、不可得故。於一切法自性如實不分別時，一切諸法悉入其中，離於無作及有作故。由諸文

【現代漢語翻譯】現代漢語譯本通過這樣的修行，能夠覺悟諸佛的菩提（覺悟的智慧），能夠獲得如此無量的功德，斷除一切貪愛、嗔恚、憂愁、煩惱和愚癡，能夠成就所應做的事，獲得殊勝的智慧。在一切處所都已善加修習，獲得具足的忍辱，不會退失所修之法，心意清凈安住于大愿之中，對於一切眾生善言問候。『無邊莊嚴（菩薩名）！如果諸位菩薩對於此法，已經不勤奮修習、現在不勤奮修習、將來也不勤奮修習，那麼對於諸如來（佛）殊勝的功德，就沒有任何少分。無邊莊嚴！如果有菩薩對於此法，能夠勤奮修習，立志追求一切，如其所愿、如其所行、如所發趣、如所意樂，能夠滿足這些願望的人，是少之又少，極其難得。如果有人對於這甚深的法，能夠安住、能夠忍受、能夠觀察簡擇，那麼他將證得無盡的神通和大智慧，超越一切世間的智慧、自然智慧、無邊智慧、無量智慧。無邊莊嚴！這個出離法陀羅尼門（總持法門的門徑），如果有人能夠勤奮修習，那麼他將接近菩提道場（覺悟的場所），爲了諸位眾生安住並生起大慈大悲，做諸佛的事業。』大寶積經卷第五大正藏第 11 冊 No. 0310 大寶積經大寶積經卷第六大唐三藏菩提流志奉　詔譯第二無邊莊嚴會出離陀羅尼品第二這時，無邊莊嚴菩薩摩訶薩（大菩薩）對佛說：『世尊，什麼叫做「出離諸法陀羅尼門（能持一切法的總持法門）」？』佛說：『無邊莊嚴！這是出離一切文字印法（文字所詮釋的法），一切諸法都包含在其中。什麼叫做包含？因為平等。一切諸法都歸入平等，也看不到法進入平等，因為不可了知、不可得。當對於一切法的自性如實不分別時，一切諸法都包含在其中，遠離了無作和有作。由於文字

【English Translation】 English version Through such practice, one can awaken to the Bodhi (wisdom of enlightenment) of all Buddhas, attain such immeasurable merits, sever all attachments, hatred, sorrow, afflictions, and ignorance, accomplish what needs to be done, and gain distinctive wisdom. Having diligently practiced in all places, one obtains complete patience, does not regress from the Dharma (teachings), dwells with a pure mind in great vows, and greets all sentient beings with kind words. 'Boundless Adornment (a Bodhisattva's name)! If any Bodhisattvas do not diligently practice this Dharma, have not diligently practiced, or will not diligently practice, they will not have even a small portion of the supreme merits of the Tathagatas (Buddhas). Boundless Adornment! If any Bodhisattva can diligently practice this Dharma, aspire to all things, according to their wishes, according to their actions, according to their direction, according to their intentions, those who can fulfill these wishes are extremely rare and difficult to find. If anyone can abide in, endure, observe, and discern this profound Dharma, they will attain endless supernatural powers and great wisdom, surpassing all worldly wisdom, natural wisdom, boundless wisdom, and immeasurable wisdom. Boundless Adornment! This Dharani (a type of Buddhist mantra) gate of liberation, if anyone diligently practices it, they will approach the Bodhi-mandala (place of enlightenment), dwell in great compassion and great mercy for all sentient beings, and perform the deeds of the Buddhas.' The Fifth Scroll of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 11, No. 0310, Mahāratnakūṭa Sūtra The Sixth Scroll of the Mahāratnakūṭa Sūtra Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, Second Assembly of Boundless Adornment, Second Chapter on the Dharani of Liberation At that time, the Bodhisattva Mahasattva (great Bodhisattva) Boundless Adornment said to the Buddha: 'World Honored One, what is called the 「Dharani gate of liberation from all dharmas (a method of holding all dharmas)?」' The Buddha said: 'Boundless Adornment! This is the liberation from all written Dharma seals (Dharma explained by words), and all dharmas are contained within it. What is meant by contained? Because of equality. All dharmas enter into equality, and one does not see dharmas entering into equality, because it is unknowable and unattainable. When one does not discriminate the true nature of all dharmas, all dharmas are contained within it, being apart from non-action and action. Because of the words

字及以語業演說諸法，如是二種不如實故。性平等故，所有文字及以語業皆悉平等。于諸法中所有言說皆非如實，此是諸法如實句義。所有文字及以語業此二皆無，以無有故，無有真實開示演說。所言文字及以語業無真實者，即是諸法無差別句、無增勝句、無建立句，此甚深法不可宣說。一切諸法皆非真實非不真實。何以故？諸法本性非以文字語業宣說可見可得，一切諸法皆無本性。如是諸法，非作非不作、非等非不等、非寂靜非不寂靜，然于諸法亦住寂靜及不寂靜。所言住者，亦無所住亦不變異，亦復不住不變異法。何以故？法無住故不入算數，非由算數建立言教而能令法入于算數。一切文字語業演說皆不可得，不住于處及一切處。如是文字及以語業，無所從來、去無所至、不住中邊。一切文字及於語業，業非業故、非功用故，以於一切文字語業自性空故，文字語業亦復皆空。亦以文字語業他性空故，他性亦空。乃至自他性空故，自他性亦空。自他空故彼則寂靜，若寂靜者彼則寂滅，若寂滅者彼一切法即寂滅門。由彼彼門得說法名，若說文字，若說語業，彼一切門亦不可得，門清凈故、無所有故。由彼彼門演說諸法，而於此門究竟清凈，能平等入於一切法，如是厭離。云何厭離？謂貪本性。貪本性者彼則清凈，若清

{ "translations": [ "現代漢語譯本：文字以及語言行為所闡述的諸法，這兩種都不符合實相。因為自性平等，所以所有的文字和語言行為都是平等的。在諸法中，所有的言說都不是真實的，這是諸法真實意義的表達。所有的文字和語言行為這二者都是虛無的，因為虛無，所以沒有真實的開示和闡述。所說的文字和語言行為沒有真實性，就是諸法無差別、無增勝、無建立的含義，這種甚深的法是不可言說的。一切諸法都不是真實也不是不真實。為什麼呢？因為諸法的本性不是通過文字語言的闡述可以看見和得到的，一切諸法都沒有本性。像這樣的諸法，非作非不作、非等非不等、非寂靜非不寂靜，然而在諸法中也安住于寂靜和不寂靜。所說的安住，也是無所安住，也沒有變異，也不安住于不變異的法。為什麼呢？因為法無所住，所以不被納入算數，不是通過算數建立言教就能使法被納入算數。一切文字語言的闡述都是不可得的，不住於一處也不住於一切處。像這樣的文字和語言行為，無所從來，去無所至，不住于中邊。一切文字和語言行為，因為業非業、非功用，因為一切文字和語言行為的自性是空的，所以文字和語言行為也都是空的。也因為文字和語言行為的他性是空的，所以他性也是空的。乃至自他性空，所以自他性也是空的。自他空，那麼就寂靜，如果寂靜，那麼就寂滅，如果寂滅，那麼一切法就是寂滅之門。通過這些門得到說法的名稱，如果說文字，如果說語言行為，這些門也都是不可得的，因為門是清凈的、無所有的。通過這些門闡述諸法，而這些門究竟是清凈的，能夠平等地進入一切法，像這樣厭離。什麼是厭離呢？就是貪的本性。貪的本性就是清凈的，如果清", "現代漢語譯本：凈，那麼就遠離了貪。如果遠離了貪，那麼就遠離了嗔。如果遠離了嗔，那麼就遠離了癡。如果遠離了癡，那麼就遠離了生。如果遠離了生，那麼就遠離了老。如果遠離了老，那麼就遠離了病。如果遠離了病，那麼就遠離了死。如果遠離了死，那麼就遠離了憂悲苦惱。如果遠離了憂悲苦惱，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切業。如果遠離了一切業，那麼就遠離了一切報。如果遠離了一切報，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。

凈者彼則究竟，若究竟者云何有貪？云何有說？

「無邊莊嚴！如是略說，無有分別、無有戲論法門清凈陀羅尼門。入是門故，能破無明黑闇重障，能隨憶念明法種性，於一切法得入光明清凈法眼陀羅尼門，及能證得文字差別演說法門。由是門故，便得入於一切智智，及得近於諸佛如來。于諸法中得為勇健，能破外道降伏魔軍，令諸眾生增長善根，入于如來秘密之法，隨得法門陀羅尼門。由是法門，於十力中獲大法光，速疾成就如來之力。無邊莊嚴！諸佛如來以十力為力、為無上力，超過一切世間之力，能于眾中作師子吼。何等名為如來十力？無邊莊嚴！如來於此以無上上一切智智，于處非處以處非處如實了知。此是如來第一之力。由此力故處大仙位，為諸眾生演說正法，及能為轉無上法輪。唯除如來，天人世間先無有能如法轉者。複次如來以無分別一切智智，如實了知過去未來現在諸業、業攝取因善與不善無量行相，無著無礙。此是如來第二之力。複次如來以無分別一切智智無著無礙，能善了知一切有情無量諸行。此是如來第三之力。複次如來以無上上一切智智，如實了知種種勝解、無量勝解、各各勝解所有分別及妄分別。此是如來第四之力。複次如來能如實知無量界、種種界、無量緣、種種緣世間住處。此

【現代漢語翻譯】現代漢語譯本：清凈的境界是究竟的，如果達到究竟，怎麼會有貪慾？怎麼會有言說？『無邊莊嚴！』像這樣簡略地說，這是沒有分別、沒有戲論的法門，是清凈的陀羅尼門。進入這個法門，就能破除無明的黑暗重障，能夠隨憶念而明白法的種性，在一切法中得到進入光明清凈法眼的陀羅尼門，並且能夠證得文字差別演說的法門。通過這個法門，就能進入一切智智，並且接近諸佛如來。在諸法中變得勇猛強健，能夠破除外道，降伏魔軍，使眾生增長善根，進入如來的秘密之法，隨之得到法門陀羅尼門。通過這個法門，在十力中獲得大法光明，迅速成就如來的力量。『無邊莊嚴！』諸佛如來以十力為力量，為無上的力量，超越一切世間的力量，能夠在眾人中發出獅子吼。什麼叫做如來的十力呢？『無邊莊嚴！』如來以無上的一切智智，對於是處非處，如實了知。這是如來的第一力。因為這個力量，處於大仙的地位，為眾生演說正法，並且能夠轉動無上的法輪。除了如來，天人世間先前沒有能夠如法轉動法輪的。其次，如來以無分別的一切智智，如實了知過去、未來、現在諸業，業的攝取因，善與不善的無量行相，沒有執著，沒有障礙。這是如來的第二力。其次，如來以無分別的一切智智，沒有執著，沒有障礙，能夠善巧了知一切有情無量的諸行。這是如來的第三力。其次，如來以無上的一切智智，如實了知種種勝解、無量勝解、各自勝解的所有分別和妄分別。這是如來的第四力。其次，如來能夠如實了知無量界、種種界、無量緣、種種緣世間的住處。

【English Translation】 English version: The pure state is ultimate; if one is ultimate, how can there be greed? How can there be speech? 'Boundless Adornment! Thus, briefly speaking, this is a Dharma gate without discrimination, without playfulness, a pure Dharani gate. Entering this gate, one can break through the heavy obstacles of ignorance and darkness, can recall and understand the nature of Dharma, attain the Dharani gate of entering the clear Dharma eye of light in all Dharmas, and can realize the Dharma gate of explaining the differences in words. Through this gate, one can enter the wisdom of all-knowing, and approach all Buddhas and Tathagatas. In all Dharmas, one becomes courageous and strong, able to defeat external paths, subdue the armies of Mara, enable sentient beings to increase their roots of goodness, enter the secret Dharma of the Tathagata, and accordingly obtain the Dharma gate and Dharani gate. Through this Dharma gate, one obtains great Dharma light among the ten powers, and quickly achieves the power of the Tathagata. 'Boundless Adornment!' The Buddhas and Tathagatas use the ten powers as their strength, as the supreme strength, surpassing all worldly powers, and can roar like a lion in the assembly. What are the ten powers of the Tathagata? 'Boundless Adornment!' The Tathagata, with the supreme wisdom of all-knowing, truly knows what is possible and impossible. This is the first power of the Tathagata. Because of this power, one dwells in the position of a great sage, expounds the true Dharma for sentient beings, and can turn the supreme Dharma wheel. Except for the Tathagata, no one in the world of gods and humans has been able to turn the Dharma wheel in accordance with the Dharma. Furthermore, the Tathagata, with the non-discriminating wisdom of all-knowing, truly knows the past, future, and present karmas, the causes of karma, the immeasurable aspects of good and bad actions, without attachment or hindrance. This is the second power of the Tathagata. Furthermore, the Tathagata, with the non-discriminating wisdom of all-knowing, without attachment or hindrance, can skillfully know the immeasurable actions of all sentient beings. This is the third power of the Tathagata. Furthermore, the Tathagata, with the supreme wisdom of all-knowing, truly knows all the discriminations and false discriminations of various understandings, immeasurable understandings, and individual understandings. This is the fourth power of the Tathagata. Furthermore, the Tathagata can truly know the immeasurable realms, various realms, immeasurable conditions, various conditions, and the dwelling places of the world.

是如來第五之力。複次如來能如實知若因若緣知見趣道。此是如來第六之力。複次如來以于天眼無礙智見及以無上一切智智，如實了知諸有情等生死之智。此是如來第七之力。複次如來能如實知靜慮解脫等持等至，離染清凈能出入智。此是如來第八之力。複次如來宿住憶念作證明智如實了知。此是如來第九之力。複次如來漏盡智證明智如實了知。此是如來第十之力。無邊莊嚴！如是無量無上一切智力，以是智力悉成就故，為諸菩薩及諸眾生於諸佛智得攝受故，于諸法智證清凈故，開示演此無邊法藏。」

佛復告無邊莊嚴菩薩摩訶薩言：「善男子！汝今當觀如來所說如是甚深、如是難了一切智智力清凈故，所有諸法，說名如來及如來力，然于彼法亦不可見亦不可說。無邊莊嚴！所言力者，此是如來不可摧伏無上法門，于彼安住，開示演說此法理趣。由斯理趣建立力故，能演說此一切諸法無建立性，以之為力。如是諸力無生起性、無有自性、離於自性。如是如來十力圓滿，而能開示無量無邊甚深之義。無邊莊嚴！此是諸佛無上法門。住斯門已，便能演說如來十力，及能說此力清凈門普清凈門。無邊莊嚴！我當復為諸菩薩等能於法門得清凈故說陀羅尼，汝應聽受。陀羅尼曰：

「怛侄(地也反)他缽啰(二合)

【現代漢語翻譯】現代漢語譯本：這是如來的第五種力量。此外，如來能夠如實地知曉因、緣以及知見所趨之道。這是如來的第六種力量。此外，如來憑藉無礙的天眼智見以及無上的一切智智，如實了知一切有情眾生的生死之智。這是如來的第七種力量。此外，如來能夠如實地知曉靜慮（禪定）、解脫、等持（三昧）、等至（入定）等，以及離染清凈的出入之智。這是如來的第八種力量。此外，如來能夠如實地知曉宿住憶念（回憶前世）並作證明的智慧。這是如來的第九種力量。此外，如來能夠如實地知曉漏盡智（斷除煩惱的智慧）並作證明的智慧。這是如來的第十種力量。無邊莊嚴（菩薩名）！如是無量無上的一切智力，因為成就了這些智力，爲了讓諸菩薩和眾生能夠領受佛的智慧，爲了在諸法之智上證得清凈，所以開示演說這無邊的法藏。佛陀又告訴無邊莊嚴菩薩摩訶薩說：『善男子！你現在應當觀察如來所說的如此甚深、如此難以理解的一切智智力，因為清凈的緣故，所有諸法，被稱作如來以及如來的力量，然而對於這些法，既不可見也不可說。無邊莊嚴！所說的力量，這是如來不可摧伏的無上法門，安住於此，開示演說此法理趣。由於這個理趣建立了力量，所以能夠演說一切諸法沒有建立的自性，以此作為力量。這些力量沒有生起性、沒有自性、遠離自性。如是如來的十力圓滿，從而能夠開示無量無邊甚深的意義。無邊莊嚴！這是諸佛無上的法門。安住于這個法門之後，便能夠演說如來的十力，並且能夠說此力量的清凈之門和普遍清凈之門。無邊莊嚴！我將再次為諸菩薩等爲了能夠在法門上獲得清凈的緣故，宣說陀羅尼（總持），你應當聽受。陀羅尼曰：』『怛侄(地也反)他缽啰(二合)』

【English Translation】 English version: This is the Tathagata's fifth power. Furthermore, the Tathagata is able to truly know the causes, conditions, and the paths of knowledge and views. This is the Tathagata's sixth power. Furthermore, the Tathagata, with unobstructed divine eye wisdom and the supreme all-knowing wisdom, truly knows the wisdom of the birth and death of all sentient beings. This is the Tathagata's seventh power. Furthermore, the Tathagata is able to truly know the meditative absorptions (dhyana), liberations (vimoksha), concentrations (samadhi), attainments (samapatti), and the wisdom of entering and exiting from defilement and purity. This is the Tathagata's eighth power. Furthermore, the Tathagata is able to truly know the wisdom of remembering past lives and making proof. This is the Tathagata's ninth power. Furthermore, the Tathagata is able to truly know the wisdom of the exhaustion of outflows (asravas) and making proof. This is the Tathagata's tenth power. O Boundless Adornment (a Bodhisattva's name)! Such immeasurable and supreme all-knowing powers, because these powers are accomplished, in order for all Bodhisattvas and sentient beings to receive the Buddha's wisdom, and in order to attain purity in the wisdom of all dharmas, therefore, this boundless treasury of dharma is revealed and expounded. The Buddha then said to the Bodhisattva Mahasattva Boundless Adornment: 'Good man! You should now observe the Tathagata's so profound and so difficult to understand all-knowing wisdom power, because of its purity, all dharmas are called the Tathagata and the Tathagata's powers, yet these dharmas are neither visible nor speakable. O Boundless Adornment! What is called power, this is the Tathagata's invincible supreme dharma gate, abiding in it, revealing and expounding the principle of this dharma. Because this principle establishes power, it is able to expound that all dharmas have no established nature, and this is taken as power. Such powers have no arising nature, no self-nature, and are apart from self-nature. Thus, the Tathagata's ten powers are complete, and thus able to reveal immeasurable and profound meanings. O Boundless Adornment! This is the supreme dharma gate of all Buddhas. Having abided in this gate, one is able to expound the Tathagata's ten powers, and is able to speak of the pure gate of this power and the universally pure gate. O Boundless Adornment! I will again, for the sake of all Bodhisattvas and others, in order to attain purity in the dharma gate, speak the dharani (mantra), you should listen and receive it. The dharani says:' 'Tadyatha pra'

牟折寧(一)　你牟折寧(二)　牟折寧(三)　毗缽啰(二合)悶折你(四)　阿折黎(五)　阿毗耶(二合、引)咤你(六)　缽啰(二合)婆怒揭帝(七)　帝誓(八)　摩訶帝誓(九)　阿缽啰(二合)底耶(二合)末啰尼(十)　阿那(引)靺啰尼(十一)　阿(引)靺啰拏毗戍達你(十二)　你馱那缽啰(二合)吠設你(十三)　突啰阿你乞屣缽你(十四)　靺虞(十五)　靺虞薩嚩黎(十六)　薩嚩啰尾戍憚你(十七)　母達啰(二合)(十八)　母達啰(二合)　尾戍憚你(十九)　薩缽唎縛嚟(二十)　三漫多缽嚟嚩嚟(二十一)　阿揭啰(引、二合)弩么底(二十二)　遏他(二合)娑憚你(二十三)　僧羯啰(二合)尼么掣憚你(二十四)　戍嚟(二十五)　戍啰寐唎曳(二合)(二十六)　阿(引)褐啰(二合)尼(二十七)　烏波那末底(二十八)　你那嚟(二合)設你(二十九)　三曼多波嚟普里也(二合)揭帝(三十)　馱羅(引)弩揭帝(三十一)　阿你迷設你(三十二)　阿傘你迷設你(三十三)　陀(引)啰尼揭帝(三十四)　你馱那缽唎戍憚你(三十五)　阿弩達啰毗婆枲你(三十六)　跋[口*致]囇(二合)(三十七)　跋達啰(二合)筏帝(三十八)　莫異(三十九)

【現代漢語翻譯】現代漢語譯本牟折寧(一)（Muni，聖者）啊，你牟折寧(二)（Muni，聖者）啊，牟折寧(三)（Muni，聖者）啊，毗缽啰(二合)悶折你(四)（Vipramuncani，解脫者）啊，阿折黎(五)（Acarya，導師）啊，阿毗耶(二合、引)咤你(六)（Abhyahatani，無障礙者）啊，缽啰(二合)婆怒揭帝(七)（Prabhanudgate，光明升起者）啊，帝誓(八)（Tejah，光輝）啊，摩訶帝誓(九)（Mahatejah，大光輝）啊，阿缽啰(二合)底耶(二合)末啰尼(十)（Apratihamarani，無敵者）啊，阿那(引)靺啰尼(十一)（Anavarani，無遮蔽者）啊，阿(引)靺啰拏毗戍達你(十二)（Avaranavisuddhini，清凈遮蔽者）啊，你馱那缽啰(二合)吠設你(十三)（Nidhanapravesini，進入寶藏者）啊，突啰阿你乞屣缽你(十四)（Duraniksepani，難以接近者）啊，靺虞(十五)（Magu，道路）啊，靺虞薩嚩黎(十六)（Magusavari，道路之主）啊，薩嚩啰尾戍憚你(十七)（Sarvaravisuddhini，一切清凈者）啊，母達啰(二合)(十八)（Mudra，印）啊，母達啰(二合)尾戍憚你(十九)（Mudravisuddhini，清凈印者）啊，薩缽唎縛嚟(二十)（Saparivare，眷屬）啊，三漫多缽嚟嚩嚟(二十一)（Samantaparivare，一切眷屬）啊，阿揭啰(引、二合)弩么底(二十二)（Agranutmati，至高無上者）啊，遏他(二合)娑憚你(二十三)（Arthasadhani，成就意義者）啊，僧羯啰(二合)尼么掣憚你(二十四)（Samkramanimacchedani，斷除輪迴者）啊，戍嚟(二十五)（Suri，勇士）啊，戍啰寐唎曳(二合)(二十六)（Suramereye，勇士之主）啊，阿(引)褐啰(二合)尼(二十七)（Aharani，帶來者）啊，烏波那末底(二十八)（Upanamati，接近者）啊，你那嚟(二合)設你(二十九)（Niralesani，無垢者）啊，三曼多波嚟普里也(二合)揭帝(三十)（Samantaparipuryagate，普遍圓滿者）啊，馱羅(引)弩揭帝(三十一)（Dharanudgate，持地者）啊，阿你迷設你(三十二)（Animesani，不眨眼者）啊，阿傘你迷設你(三十三)（Asannimesani，不近視者）啊，陀(引)啰尼揭帝(三十四)（Dharanigate，持地者）啊，你馱那缽唎戍憚你(三十五)（Nidhanaparisuddhini，清凈寶藏者）啊，阿弩達啰毗婆枲你(三十六)（Anudaravibhasini，無與倫比者）啊，跋[口*致]囇(二合)(三十七)（Bhadri，吉祥者）啊，跋達啰(二合)筏帝(三十八)（Bhadravati，吉祥之主）啊，莫異(三十九)（Mati，智慧）啊。 English version O Muni (one), O Muni (two), O Muni (three), O Vipramuncani (four), O Acarya (five), O Abhyahatani (six), O Prabhanudgate (seven), O Tejah (eight), O Mahatejah (nine), O Apratihamarani (ten), O Anavarani (eleven), O Avaranavisuddhini (twelve), O Nidhanapravesini (thirteen), O Duraniksepani (fourteen), O Magu (fifteen), O Magusavari (sixteen), O Sarvaravisuddhini (seventeen), O Mudra (eighteen), O Mudravisuddhini (nineteen), O Saparivare (twenty), O Samantaparivare (twenty-one), O Agranutmati (twenty-two), O Arthasadhani (twenty-three), O Samkramanimacchedani (twenty-four), O Suri (twenty-five), O Suramereye (twenty-six), O Aharani (twenty-seven), O Upanamati (twenty-eight), O Niralesani (twenty-nine), O Samantaparipuryagate (thirty), O Dharanudgate (thirty-one), O Animesani (thirty-two), O Asannimesani (thirty-three), O Dharanigate (thirty-four), O Nidhanaparisuddhini (thirty-five), O Anudaravibhasini (thirty-six), O Bhadri (thirty-seven), O Bhadravati (thirty-eight), O Mati (thirty-nine).

【English Translation】 English version O Muni (the sage) (one), O Muni (the sage) (two), O Muni (the sage) (three), O Vipramuncani (the liberator) (four), O Acarya (the teacher) (five), O Abhyahatani (the unobstructed one) (six), O Prabhanudgate (the one who rises with light) (seven), O Tejah (radiance) (eight), O Mahatejah (great radiance) (nine), O Apratihamarani (the invincible one) (ten), O Anavarani (the unshielded one) (eleven), O Avaranavisuddhini (the purifier of veils) (twelve), O Nidhanapravesini (the one who enters the treasure) (thirteen), O Duraniksepani (the unapproachable one) (fourteen), O Magu (the path) (fifteen), O Magusavari (the lord of the path) (sixteen), O Sarvaravisuddhini (the purifier of all) (seventeen), O Mudra (the seal) (eighteen), O Mudravisuddhini (the purifier of the seal) (nineteen), O Saparivare (with retinue) (twenty), O Samantaparivare (with all retinue) (twenty-one), O Agranutmati (the supreme one) (twenty-two), O Arthasadhani (the accomplisher of meaning) (twenty-three), O Samkramanimacchedani (the cutter of transmigration) (twenty-four), O Suri (the hero) (twenty-five), O Suramereye (the lord of heroes) (twenty-six), O Aharani (the bringer) (twenty-seven), O Upanamati (the approaching one) (twenty-eight), O Niralesani (the spotless one) (twenty-nine), O Samantaparipuryagate (the one who has reached universal fulfillment) (thirty), O Dharanudgate (the upholder of the earth) (thirty-one), O Animesani (the unblinking one) (thirty-two), O Asannimesani (the one who does not close the eyes) (thirty-three), O Dharanigate (the one who has gone to the earth) (thirty-four), O Nidhanaparisuddhini (the purifier of the treasure) (thirty-five), O Anudaravibhasini (the incomparable one) (thirty-six), O Bhadri (the auspicious one) (thirty-seven), O Bhadravati (the lord of auspiciousness) (thirty-eight), O Mati (wisdom) (thirty-nine).

莫企筏底(四十)　珊馱(引)啰尼(四十一)　烏筏馱(引)唎尼(四十二)　阿難多缽啰(二合)皤吠(四十三)　缽啰(二合)步(引)多缽唎嚩嚟(四十四)　設你(四十五)　缽唎(二合)些設你(四十六)　摩訶嚩迦(引)世(四十七)　阿迦(引)舍娑牟薩啰尼(四十八)　弭底彌啰迦啰尼(四十九)　薩婆若缽他(上)毗輸達你(五十)　涅槃那缽他(上)珊那唎設你(五十一)　莎訶(五十二)

「無邊莊嚴！此是陀羅尼印法教法門，一切諸法悉入其中。若諸菩薩於此法中如說修行，具勝辯才差別智慧，能善了知最勝出離陀羅尼句。云何名為勝出離句？陀羅尼曰：

「娑(上)揭啰阿(上)缽演多(一)　蘇迷(上)嚧啰怛那娑揭啰珊你折耶(二)　阿毗怛你(三)　阿三毗怛你(四)　阿卑靺嚟(五)　拔折啰(二合)珊你(六)　涅陛設你(七)　阿乞芻(二合)毗你(八)　阿僧乞芻(二合)毗你(九)　阿乞沙(二合)耶(十)　阿避夜已(二合)(十一)　乞沙(二合)耶阿缽演帝(十二)　阿乞師(二合、去)那乞沙演多薩侄里(二合)世(平)(十三)　阿缽唎乞沙(二合)曳(十四)　阿毗乞疏(二合)避你(十五)　阿毗揭嚟(十六)　阿毗揭羅若那揭啰尼(十

【現代漢語翻譯】現代漢語譯本：莫企筏底（四十）(Mokifadi)：不動的，不搖動的。珊馱(引)啰尼（四十一）(Shantaluoni)：寂靜的陀羅尼。烏筏馱(引)唎尼（四十二）(Ufatuolini)：生起的陀羅尼。阿難多缽啰(二合)皤吠（四十三）(Anantabowei)：無邊光明的。缽啰(二合)步(引)多缽唎嚩嚟（四十四）(Boluboduoboliwei)：廣大圓滿的。設你（四十五）(Sheini)：寂靜。缽唎(二合)些設你（四十六）(Bolisheisheni)：極度寂靜。摩訶嚩迦(引)世（四十七）(Mohewajiashe)：大光明。阿迦(引)舍娑牟薩啰尼（四十八）(Ajiasheshamusaluoni)：虛空遍滿。弭底彌啰迦啰尼（四十九）(Midi Milaluoni)：無邊際的。薩婆若缽他(上)毗輸達你（五十）(Sapuoruo Bituo Bishudani)：一切智道清凈。涅槃那缽他(上)珊那唎設你（五十一）(Niepananabituo Shannalisheni)：涅槃道顯現。莎訶（五十二）(Suohe)：成就。『無邊莊嚴！此是陀羅尼印法教法門，一切諸法悉入其中。若諸菩薩於此法中如說修行，具勝辯才差別智慧，能善了知最勝出離陀羅尼句。云何名為勝出離句？陀羅尼曰：』『娑(上)揭啰阿(上)缽演多（一）(Suojieluo Aboyanduo)：大海無邊。蘇迷(上)嚧啰怛那娑揭啰珊你折耶（二）(Sumeiluoluodanashuojieluoshanzheiye)：須彌山寶海聚集。阿毗怛你（三）(Abidani)：不動的。阿三毗怛你（四）(Asanbidani)：無動搖的。阿卑靺嚟（五）(Abimoli)：無垢的。拔折啰(二合)珊你（六）(Bajieluoshanini)：金剛寂靜。涅陛設你（七）(Niebisheni)：安住。阿乞芻(二合)毗你（八）(Aqiu Bini)：不動的。阿僧乞芻(二合)毗你（九）(Asengqiu Bini)：無動搖的。阿乞沙(二合)耶（十）(Aqieye)：無盡的。阿避夜已(二合)（十一）(Abiyeiyi)：無障礙的。乞沙(二合)耶阿缽演帝（十二）(Qieye Aboyanduo)：無盡無邊。阿乞師(二合、去)那乞沙演多薩侄里(二合)世(平)（十三）(Aqishinaqieyanduosazhili Shi)：無盡無邊真實。阿缽唎乞沙(二合)曳（十四）(Aboliqieye)：無障礙的。阿毗乞疏(二合)避你（十五）(Abiqiu Bini)：無染污的。阿毗揭嚟（十六）(Abijieli)：無障礙的。阿毗揭羅若那揭啰尼（十七）(Abijieluoruonajieluoni)：無障礙智慧的引導者。』

【English Translation】 English version: Mokifadi (40): Unmoving, unwavering. Shantaluoni (41): The Dharani of tranquility. Ufatuolini (42): The Dharani of arising. Anantabowei (43): Boundless light. Boluboduoboliwei (44): Vast and complete. Sheini (45): Tranquility. Bolisheisheni (46): Extreme tranquility. Mohewajiashe (47): Great light. Ajiasheshamusaluoni (48): Pervading space. Midi Milaluoni (49): Boundless. Sapuoruo Bituo Bishudani (50): The path of all-knowing wisdom is pure. Niepananabituo Shannalisheni (51): The path of Nirvana is revealed. Suohe (52): Accomplishment. 'Boundless adornment! This is the Dharma gate of the Dharani seal, in which all Dharmas are contained. If Bodhisattvas practice according to this Dharma, they will possess superior eloquence and discriminating wisdom, and will be able to understand the most excellent Dharani phrases of liberation. What are these phrases of excellent liberation? The Dharani says:' 'Suojieluo Aboyanduo (1): The ocean is boundless. Sumeiluoluodanashuojieluoshanzheiye (2): Mount Sumeru, the gathering of the treasure ocean. Abidani (3): Unmoving. Asanbidani (4): Unwavering. Abimoli (5): Immaculate. Bajieluoshanini (6): Diamond tranquility. Niebisheni (7): Abiding. Aqiu Bini (8): Unmoving. Asengqiu Bini (9): Unwavering. Aqieye (10): Endless. Abiyeiyi (11): Unobstructed. Qieye Aboyanduo (12): Endless and boundless. Aqishinaqieyanduosazhili Shi (13): Endless, boundless truth. Aboliqieye (14): Unobstructed. Abiqiu Bini (15): Undefiled. Abijieli (16): Unobstructed. Abijieluoruonajieluoni (17): The guide of unobstructed wisdom.'

七)　莎訶(十八)

「無邊莊嚴！此勝出離陀羅尼句，若有菩薩於此法中精勤修習，則能增長智慧如海，能以大慈慰喻眾生言：『我授汝廣大法藥，破滅汝等無明黑闇，拔除汝等無始無終生死煩惱憂苦毒箭，亦令汝等愛縛當解，超度一切生死瀑流。』作大法光，使諸眾生善根生長，能得究竟永拔濟故。如是善人為善導首，能令入於一切智智，亦復不令有一眾生從此無上大智退失。能以大慈普遍一切，令諸眾生於未聽受與義相應寂滅厭離無生智門得無礙辯。無邊莊嚴！若諸菩薩欲說法時，云何於此陀羅尼句繫念現前令法不斷？謂諸菩薩處師子座，以無礙辯思惟如來無量功德。由於方便廣大智慧，令善巧地極清凈故。若諸眾生於聽法所來雲集時，當於彼所發生大悲，于諸眾生起大慈心，以廣大智決定理趣，如實開示令不增減。知諸眾生意樂差別，以善分明決定語業及文字句廣為宣說。由是說故，能令自身善根增長，以清凈法攝受眾生。如來能以無量譬喻，開示演說如是法聚陀羅尼門。汝等若能如是宣說無上正法，是則住于佛所作事，速疾圓滿四無所畏。

「無邊莊嚴！如是菩薩以大方便清凈智慧善能修習起神通業，所有諸法即能攝取廣大智聚。此中何者起神通業？無邊莊嚴！若諸菩薩住神足中，以如虛空無

【現代漢語翻譯】現代漢語譯本『無邊莊嚴！』此殊勝的出離陀羅尼句，如果菩薩在此法中精勤修習，就能增長如海般的智慧，能以大慈悲安慰眾生說：『我授予你們廣大的法藥，破滅你們的無明黑暗，拔除你們無始無終的生死煩惱憂苦毒箭，也讓你們的愛慾束縛得以解脫，超脫一切生死的瀑流。』成為大法光明，使眾生的善根生長，能夠最終得到永遠的救拔。這樣的善人是好的引導者，能使眾生進入一切智智（佛的智慧），也不會讓一個眾生從這無上的大智慧中退失。能以大慈悲普度一切，使眾生在未聽聞與義理相應的寂滅厭離無生智門時，獲得無礙的辯才。『無邊莊嚴！』如果菩薩想要說法時，如何才能使此陀羅尼句的意念現前，使法義不斷絕呢？菩薩坐在獅子座上，以無礙的辯才思惟如來無量的功德。由於方便廣大的智慧，使善巧的修行之地極其清凈。當衆生聚集來聽法時，應當對他們生起大悲心，對眾生髮起大慈心，以廣大的智慧決定真理的意義，如實地開示，不增不減。瞭解眾生心意的差別，用清晰明確的語言和文字廣泛地宣說。因為這樣說法，能使自身善根增長，用清凈的佛法攝受眾生。如來能用無量的譬喻，開示演說這樣的法聚陀羅尼門。你們如果能這樣宣說無上的正法，就是住在佛所做的事業中，迅速圓滿四無所畏（佛的四種無畏懼的智慧）。『無邊莊嚴！』這樣的菩薩以大方便清凈的智慧，善於修習而生起神通的功業，所有諸法都能攝取廣大的智慧聚集。這裡所說的生起神通功業是什麼呢？『無邊莊嚴！』如果菩薩安住于神足（神通的基礎）中，以如虛空般無

【English Translation】 English version 'Boundless Adornment! If a Bodhisattva diligently practices this supreme Dharani phrase of liberation, they will increase their wisdom like the ocean. They will be able to comfort sentient beings with great compassion, saying: 『I bestow upon you the vast medicine of the Dharma, destroying your darkness of ignorance, uprooting the poisonous arrows of suffering and affliction from beginningless and endless cycles of birth and death. I will also release you from the bonds of attachment, and help you transcend the torrents of birth and death.』 They will become a great light of Dharma, enabling the roots of goodness in all beings to grow, and ultimately achieve permanent liberation. Such a virtuous person is a good guide, leading beings to the wisdom of all-knowing (Buddha's wisdom), and will not allow any being to fall away from this supreme wisdom. They will be able to extend great compassion to all, enabling beings to gain unobstructed eloquence in the gate of non-birth wisdom, which is in accordance with the meaning of tranquility and detachment, even before they have heard it. 'Boundless Adornment! When Bodhisattvas wish to teach the Dharma, how can they keep the thought of this Dharani phrase present, so that the Dharma will not be interrupted?' Bodhisattvas sit on a lion's seat, contemplating the immeasurable merits of the Tathagata with unobstructed eloquence. Through the wisdom of skillful means, they make the ground of skillful practice extremely pure. When sentient beings gather to listen to the Dharma, they should generate great compassion for them, and arouse great loving-kindness towards them. With vast wisdom, they should determine the meaning of truth, and reveal it truthfully without adding or subtracting. They should understand the differences in the intentions of sentient beings, and use clear and definite language and words to explain widely. By teaching in this way, they can increase their own roots of goodness, and embrace sentient beings with the pure Dharma. The Tathagata can use immeasurable metaphors to reveal and explain such a collection of Dharma, the gate of Dharani. If you can proclaim the supreme Dharma in this way, you will be dwelling in the work of the Buddha, and quickly perfect the four fearlessnesses (the Buddha's four kinds of fearless wisdom). 'Boundless Adornment! Such Bodhisattvas, with great skillful means and pure wisdom, are adept at cultivating and generating the power of spiritual abilities. They can gather a vast collection of wisdom from all dharmas. What is meant by generating the power of spiritual abilities here? 'Boundless Adornment! If Bodhisattvas abide in the foundation of spiritual powers (the basis of supernatural abilities), with a mind like the emptiness of space, they are without

所依想，善能分析大種積聚。如來成就無礙智見、無邊智見，以智見力於一切法得善巧智，能善決定，無有少法而可了知，住無所得、住無等等，亦不與俱；住阿蘭若、住無執著、住清凈智，無有少法不知不見，遠離黑闇無有障礙，善住無量無邊智見。是故如來平等見覺一切諸法如幻如夢，及能開示無名法想，是故我等應隨佛學。如來智慧無有障礙，能善了知一切眾生上中下根，令諸菩薩安住平等起神通業，由是成就神足現前。由是神足加持之力，于戒定慧及以解脫智見，凈施法智善能安住。由此能得真實加持，攝受無量差別神變。于梵世間而得自在，處師子座擊大法鼓，令諸眾會皆悉歡喜，及為眾生作大利益。

「無邊莊嚴！譬如大鐵輪圍山王，以諸眾生業增上力，於此世界圍繞而住，不令眾生嗅地獄香、聞地獄聲、見於地獄。如是菩薩於此法中善修學已，為諸眾生除滅一切有障礙法，授與一切無障礙法。如是菩薩以金剛智攝受善巧，於此法教悟入甚深，住無所得甘露灌灑。云何名得甘露灌灑？謂煩惱魔、蘊魔、天魔所不能損，縱于死時雖有死魔，亦得自在不起死想。何以故？由彼正士住于空性無相無愿，於一切法無所分別、不生不滅、不墮不起、不來不去不住、不染不凈，亦不怯弱，無有障礙、無有所得，

【現代漢語翻譯】現代漢語譯本：所依之想，能夠善巧地分析四大種（地、水、火、風）的積聚。如來成就了無礙的智慧和見解、無邊的智慧和見解，憑藉智慧和見解的力量，對於一切法都獲得了善巧的智慧，能夠善巧地決斷，沒有絲毫的法是不能了知的，安住于無所得、安住于無等等（無與倫比），也不與它們同在；安住于寂靜處（阿蘭若）、安住于無執著、安住于清凈的智慧，沒有絲毫的法是不知道不見的，遠離黑暗沒有障礙，善於安住于無量無邊的智慧和見解。因此，如來平等地覺知一切諸法如幻如夢，並且能夠開示無名法想，所以我們應當跟隨佛陀學習。如來的智慧沒有障礙，能夠善巧地了知一切眾生上、中、下三種根器，使諸菩薩安住于平等，發起神通事業，由此成就神足的顯現。由於神足加持的力量，在戒、定、慧以及解脫的智慧和見解方面，清凈的施法智慧能夠善巧地安住。由此能夠獲得真實的加持，攝受無量差別的神變。在梵天世界能夠自在，坐在獅子座上敲響大法鼓，使一切集會大眾都歡喜，並且為眾生作大利益。『無邊莊嚴！』譬如大鐵輪圍山王，由於眾生業力的增上，圍繞著這個世界而住，不讓眾生嗅到地獄的香味、聽到地獄的聲音、看到地獄的景象。像這樣，菩薩在這個法中善於修學之後，為眾生消除一切有障礙的法，授予一切無障礙的法。像這樣，菩薩以金剛般的智慧攝受善巧，在這個法教中悟入甚深，安住于無所得的甘露灌灑。什麼叫做得到甘露灌灑呢？就是煩惱魔、蘊魔、天魔所不能損害，即使在死亡的時候有死魔，也能夠自在，不起死亡的想法。為什麼呢？因為這位正士安住于空性、無相、無愿，對於一切法沒有分別，不生不滅、不墮不起、不來不去不住、不染不凈，也不怯弱，沒有障礙、沒有所得。

【English Translation】 English version: The thought that one relies on is the ability to skillfully analyze the accumulation of the four great elements (earth, water, fire, and wind). The Tathagata has achieved unobstructed wisdom and insight, boundless wisdom and insight. Through the power of wisdom and insight, he has gained skillful wisdom in all dharmas, is able to make skillful decisions, and there is no dharma that he cannot know. He abides in non-attainment, abides in the incomparable (without equal), and is not with them; he abides in secluded places (aranya), abides in non-attachment, abides in pure wisdom. There is no dharma that he does not know or see. He is far from darkness and without obstacles, and he is skilled in abiding in immeasurable and boundless wisdom and insight. Therefore, the Tathagata equally perceives all dharmas as illusions and dreams, and is able to reveal the thought of nameless dharmas. Therefore, we should follow the Buddha's teachings. The Tathagata's wisdom is without obstacles, and he is able to skillfully understand the superior, middling, and inferior capacities of all sentient beings, enabling all Bodhisattvas to abide in equality and initiate supernatural activities, thereby achieving the manifestation of spiritual powers. Through the power of the blessing of spiritual powers, in terms of precepts, concentration, wisdom, and the wisdom and insight of liberation, the pure wisdom of giving dharma is able to skillfully abide. Through this, one can obtain true blessings and receive immeasurable and diverse spiritual transformations. One can be at ease in the Brahma world, sit on a lion throne, and strike the great dharma drum, making all the assemblies joyful and bringing great benefits to sentient beings. 『Boundless Adornment!』 Just like the great iron wheel mountain king, due to the increasing power of the karma of sentient beings, it surrounds this world and does not allow sentient beings to smell the fragrance of hell, hear the sounds of hell, or see the sights of hell. Similarly, after a Bodhisattva has skillfully studied in this dharma, he eliminates all obstructive dharmas for sentient beings and bestows all unobstructed dharmas. In this way, the Bodhisattva, with diamond-like wisdom, receives skillful means, deeply enters into this dharma teaching, and abides in the nectar of non-attainment. What is called obtaining the nectar of sprinkling? It means that the demons of affliction, the demons of the aggregates, and the demons of the heavens cannot harm him. Even at the time of death, although there is the demon of death, he is able to be at ease and does not give rise to the thought of death. Why? Because this righteous person abides in emptiness, non-form, and non-desire. He has no discrimination regarding all dharmas, they are neither born nor destroyed, neither falling nor rising, neither coming nor going nor abiding, neither defiled nor pure, and he is not timid. He has no obstacles and no attainment.

舍離憍慢其心謙下，內離迷惑善了于外，見聞覺知所不能攝。了知諸法皆悉平等，如實入于如來法中，以不虛妄無有變異安住真如。此即名為諸菩薩等所入般若波羅蜜門。於此住已，則能成就無邊智慧。由是慧力，能使入于不思議智及諸如來秘密言說，於一切法能善了知，隨覺無間等菩提故，隨覺無間不可思議，等於菩提不可思議。隨覺無間無所分別，等於菩提無所分別。了知無間及菩提法無所得故，彼亦不作無間差別，不作菩提平等之想。無間菩提不作不壞、不集不散，於此義中能作業者，於此所說寂靜法門而不執著，亦不分別諸業果報，能善了知業果平等，以平等故不得業果，亦不分別亦不執著。何以故？彼于煩惱及以業障，獲得輕安遠離結因，于諸法門能得照曜，於此陀羅尼品能得光明。彼住如是清凈門故，能於十方世界游化，具清凈行無所住著，不為世法之所染污，于諸世間天人之中堪為福田親近供養。無邊莊嚴！我說供養住第八地諸善男子功德無量，何況菩薩于如是法而修行者。若於菩提及以眾生，眾生之法乃至世間之法，無有所得亦不分別及諸戲論，彼人則能了知此法如說修行，能消世間廣大供養，應以如來供養而供養之。

「無邊莊嚴！若諸菩薩修學此法，于諸供養一切所有皆悉具足，離諸怖畏

【現代漢語翻譯】現代漢語譯本：捨棄驕傲自滿，內心謙虛低下，內在遠離迷惑，善於明瞭外在事物，不被見聞覺知所束縛。了知一切諸法都是平等無別的，如實地進入如來佛法之中，以不虛妄、沒有變異的狀態安住于真如實相。這被稱為諸菩薩所進入的般若波羅蜜（Prajnaparamita，意為智慧的完美）之門。安住於此，就能成就無邊的智慧。憑藉這種智慧的力量，能夠進入不可思議的智慧以及諸如來秘密的言說，對於一切法都能善於了知，隨覺悟而無間斷地等同於菩提（Bodhi，意為覺悟），隨覺悟而無間斷地不可思議，等同於菩提的不可思議。隨覺悟而無間斷地沒有分別，等同於菩提的沒有分別。了知無間和菩提之法都是無所得的，他們也不執著于無間的差別，不執著于菩提平等的概念。無間和菩提不生不滅、不集不散，對於這個道理能夠實踐的人，對於這裡所說的寂靜法門不會執著，也不會分別各種業的果報，能夠善於了知業果的平等，因為平等所以不執著于業果，也不分別也不執著。為什麼呢？因為他們對於煩惱以及業障，獲得了輕安，遠離了束縛的根源，對於各種法門能夠得到照耀，對於這個陀羅尼（Dharani，意為總持）品能夠得到光明。他們安住于這樣清凈的法門，能夠在十方世界游化，具有清凈的行為而不執著，不被世俗的法所污染，在世間的天人之中堪為福田，值得親近供養。無邊莊嚴！我說供養安住于第八地（菩薩修行階位）的善男子功德無量，更何況菩薩對於這樣的法門而修行呢。如果對於菩提以及眾生，眾生之法乃至世間之法，沒有所得，也不分別以及各種戲論，這個人就能了知這個法門，如所說的那樣修行，能夠消受世間廣大的供養，應該以如來的供養來供養他。無邊莊嚴！如果諸菩薩修學這個法門，對於各種供養一切所有都能夠具足，遠離各種怖畏。

【English Translation】 English version: Abandoning arrogance and pride, their hearts are humble and low, inwardly detached from delusion, and skillful in understanding external things, not bound by seeing, hearing, perceiving, and knowing. They understand that all dharmas (phenomena) are equal, and they truly enter into the Dharma of the Tathagata (Buddha), abiding in Suchness (Tathata) without falsehood or change. This is called the gate of Prajnaparamita (Perfection of Wisdom) entered by all Bodhisattvas. Having abided in this, they can achieve boundless wisdom. Through the power of this wisdom, they can enter into inconceivable wisdom and the secret teachings of all Tathagatas, and they can skillfully understand all dharmas. Their realization is continuous and equal to Bodhi (Enlightenment), their realization is continuous and inconceivable, equal to the inconceivable nature of Bodhi. Their realization is continuous and without discrimination, equal to the non-discriminating nature of Bodhi. Knowing that both continuity and the Dharma of Bodhi are unattainable, they do not cling to the difference of continuity, nor do they cling to the concept of the equality of Bodhi. Continuity and Bodhi are neither created nor destroyed, neither gathered nor scattered. Those who can practice in accordance with this meaning will not cling to the peaceful Dharma gate described here, nor will they discriminate between the results of various actions. They can skillfully understand the equality of karmic results, and because of this equality, they do not cling to karmic results, nor do they discriminate or cling. Why is this so? Because they have attained ease and tranquility regarding afflictions and karmic obstacles, they have distanced themselves from the causes of bondage, and they can illuminate all Dharma gates. They can obtain light from this Dharani (mantra) chapter. Because they abide in such a pure gate, they can travel and transform in the ten directions, possessing pure conduct without attachment, not being defiled by worldly dharmas. Among the gods and humans of the world, they are worthy of being a field of merit, worthy of being approached and offered to. Boundless adornment! I say that the merit of offering to virtuous men who abide in the eighth Bhumi (Bodhisattva stage) is immeasurable, how much more so for Bodhisattvas who practice such a Dharma. If they have no attainment regarding Bodhi and sentient beings, the dharmas of sentient beings, and even the dharmas of the world, and they do not discriminate or engage in various kinds of play, then they can understand this Dharma, practice as it is taught, and can receive the vast offerings of the world. They should be offered to with the offerings of the Tathagata. Boundless adornment! If Bodhisattvas study and practice this Dharma, they will be complete in all offerings and will be free from all fears.

乃至能捨一切身命。彼于諸法無所攝受，而能攝受廣大之法。處無畏座作師子吼。降伏外道及外道法，摧滅波旬及魔軍眾，能除眾生一切覆障。當以法船渡諸眾生，當示眾生一切智道，當能安住一切眾生於隨順道，當能令彼一切眾生隨順聖諦不相違逆，當爲眾生開示一切菩提分法，當以法施慰喻眾生，當令眾生能得法喜。無邊莊嚴！若有於此陀羅尼門能忍信受，則與得受菩提記人等無有異。彼既聞法，當於己身而自授記。如來法王施設此法開此法藏，而能安立此陀羅尼印，及能建立此諸法門攝受我等。是我等父、哀愍我者。無邊莊嚴！若有菩薩以勝意樂能於我所起于父想，彼人當得入如來數如我無異。無邊莊嚴！於此陀羅尼門法品之中，此是第二齣離陀羅尼印演說法藏。」

清凈陀羅尼品第三之一

爾時世尊觀察四方，作如是類種種神通，以神通力令此眾會諸菩薩等見於十方無量諸佛，及聞諸佛所說之法。爾時佛告無邊莊嚴：「汝觀如來於一切法無有所作，無數離數及寂靜數，能作如是自在神通；如來之力、無畏如是。無邊莊嚴！如來之性，不一不異非不一異，無所有故非有非無，無有自性非無自性，應如是知如來之性，乃至無有少法可得。如是見者亦復無有少法可見，若不可見則無所有亦無所取。無邊

【現代漢語翻譯】現代漢語譯本乃至能夠捨棄一切身命。他們對於一切法沒有執著，卻能領悟廣大的佛法。他們坐在無畏的座位上，發出獅子般的吼聲。他們降伏外道及其教法，摧毀波旬（魔王）和他的魔軍，能夠消除眾生的一切障礙。他們應當用佛法之船渡化眾生，應當向眾生展示通往一切智慧的道路，應當使一切眾生安住于順應正道的修行，應當使一切眾生順應聖諦而不違背，應當為眾生開示一切菩提分法（通往覺悟的修行方法），應當用佛法佈施來安慰眾生，應當使眾生能夠獲得佛法的喜悅。無邊莊嚴！如果有人能夠忍受並信受這個陀羅尼門（總持法門），那麼他就和得到菩提授記的人沒有差別。他們聽聞佛法后，應當為自己授記。如來法王（佛）設立這個法門，開啟這個法藏，並且能夠安立這個陀羅尼印（總持印），以及建立這些法門來攝受我們。他是我們的父親，是憐憫我們的人。無邊莊嚴！如果菩薩以殊勝的意樂，能夠對我生起父親的想念，那麼這個人就能夠進入如來的行列，和我沒有差別。無邊莊嚴！在這個陀羅尼門法品中，這是第二個出離陀羅尼印的演說法藏。

清凈陀羅尼品第三之一

那時，世尊觀察四方，展現出各種各樣的神通，用神通力讓在場的菩薩們看到十方無量的諸佛，並且聽到諸佛所說的佛法。那時，佛告訴無邊莊嚴：『你觀察如來對於一切法沒有執著，無數的離數和寂靜數，能夠展現出如此自在的神通；如來的力量和無畏就是這樣。無邊莊嚴！如來的本性，不是一也不是異，也不是非一非異，因為沒有實體所以不是有也不是無，沒有自性也不是沒有自性，應當這樣理解如來的本性，乃至沒有絲毫的法可以得到。這樣見的人也沒有絲毫的法可以見到，如果不可見，那麼就沒有所有，也沒有所取。無邊'

【English Translation】 English version Even to the point of being able to relinquish all life. They are not attached to any dharmas, yet they can comprehend vast dharmas. They sit on the fearless seat and roar like lions. They subdue heretics and their teachings, destroy Mara (the demon king) and his demonic armies, and can remove all the veils of sentient beings. They should use the Dharma boat to ferry sentient beings, they should show sentient beings the path to all wisdom, they should enable all sentient beings to abide in the path of accordance, they should enable all sentient beings to accord with the noble truths without contradiction, they should reveal to sentient beings all the factors of enlightenment, they should comfort sentient beings with the gift of Dharma, and they should enable sentient beings to attain the joy of Dharma. Boundless Adornment! If anyone can endure and believe in this Dharani gate (total retention gate), then they are no different from those who have received the prediction of Bodhi. After hearing the Dharma, they should give themselves a prediction. The Tathagata Dharma King (Buddha) established this Dharma gate, opened this Dharma treasury, and was able to establish this Dharani seal (total retention seal), and establish these Dharma gates to embrace us. He is our father, the one who has compassion for us. Boundless Adornment! If a Bodhisattva, with superior intention, can generate the thought of a father towards me, then that person will be able to enter the ranks of the Tathagatas, and be no different from me. Boundless Adornment! Within this Dharani gate Dharma chapter, this is the second teaching of the Dharani seal of liberation.

The Chapter on Pure Dharani, Part Three, Section One

At that time, the World Honored One observed the four directions, manifesting various kinds of supernatural powers, using these powers to allow the Bodhisattvas in the assembly to see the immeasurable Buddhas in the ten directions, and to hear the Dharma spoken by the Buddhas. At that time, the Buddha said to Boundless Adornment: 『You observe that the Tathagata has no attachment to any dharmas, countless numbers of separations and quietudes, and is able to manifest such unconstrained supernatural powers; such is the power and fearlessness of the Tathagata. Boundless Adornment! The nature of the Tathagata is neither one nor different, nor is it neither one nor different, because it has no substance it is neither existent nor non-existent, it has no self-nature nor is it without self-nature, one should understand the nature of the Tathagata in this way, even to the point that there is not the slightest dharma that can be obtained. One who sees in this way also has not the slightest dharma that can be seen, if it cannot be seen, then there is nothing, and nothing to grasp. Boundless'

莊嚴！如來之性無少真實少不真實。若少真實少不真實，是則應言有如來性、無如來性。如來之性離有離無亦不曾離。無邊莊嚴！一切諸法自性本性猶如虛空。如是法門，諸佛如來未出世時所未曾說。無邊莊嚴，若諸菩薩於此法中如是解者，則能發生無量辯才，于諸法中能為照曜，于佛無畏而作光明。無邊莊嚴！言無畏者，謂得如來最上無畏，能于少法不攝受故、不增長故、不可得故、不遍得故、不隨得故。如來出世若不出世，法不增減、不遍增減。諸法自性本性常住，法界住性、法界定性。無邊莊嚴！一切諸法住法定性，如是無有、不可得故。一切諸法皆妄分別，不以業報而得成就，是故能入一切諸法無業報門。如是諸法無自性故、不如實故，諸業于果非生滅因，于滅趣道亦復非因。如來但以世俗施設說一切法有因非因，因自在故、無有因故。此是如來無畏之地，如來具足無量辯才故能得入大無畏地。

「無邊莊嚴！云何無畏？謂諸如來四無所畏。此四無畏，緣覺尚無，何況聲聞及余世間。何等為四？一者，唱言：『我是如來、應、正等覺，一切知者、一切見者。或有一切天人世間立論於我，言我不能覺了諸法。無有是處。』由此能得最上無畏，于眾會中正師子吼，我能演說無上甚深廣大法教。二者，唱言：

【現代漢語翻譯】現代漢語譯本：莊嚴啊！如來的本性沒有絲毫真實或不真實。如果說有絲毫真實或不真實，那就應該說有如來性或沒有如來性。如來的本性既不執著于有，也不執著于無，也從未離開過有無。無邊莊嚴啊！一切諸法的自性本性都如同虛空。這樣的法門，是諸佛如來在未出世時所未曾說過的。無邊莊嚴，如果菩薩們能如此理解這個法門，就能生起無量的辯才，在一切法中都能照亮，對於佛的無畏能作為光明。無邊莊嚴啊！所謂無畏，是指得到如來最上的無畏，因為對任何法都不執取、不增長、不可得、不普遍得到、不隨順得到。如來出世或不出世，法都不會增減，也不會普遍增減。諸法的自性本性是常住的，法界的住性、法界的定性也是如此。無邊莊嚴啊！一切諸法都安住於法定的自性，這是因為它們是無有的、不可得的。一切諸法都是虛妄分別，不是通過業報而成就的，因此能夠進入一切諸法無業報的法門。因為諸法沒有自性、不真實，所以業對於果不是生滅的原因，對於滅的道路也不是原因。如來只是用世俗的施設來說一切法有因非因，因為因是自在的，沒有固定的因。這是如來的無畏之地，如來因為具足無量的辯才，所以能夠進入大無畏之地。無邊莊嚴啊！什麼是無畏呢？是指諸如來所具有的四種無所畏懼。這四種無畏，連緣覺（Pratyekabuddha）都沒有，更何況是聲聞（Śrāvaka）和其他世間眾生。這四種無畏是什麼呢？第一，宣稱：『我是如來（Tathāgata）、應（Arhat）、正等覺（Samyaksaṃbuddha），是全知者、全見者。』或許有天人世間的人對我提出論點，說我不能覺悟一切法，這是不可能的。因此能得到最上的無畏，在眾人集會中發出正師子吼，我能演說無上甚深廣大的法教。第二，宣稱：

【English Translation】 English version: O Majestic One! The nature of the Tathāgata (如來) has neither a little bit of truth nor a little bit of untruth. If there were a little bit of truth or untruth, then it should be said that there is a Tathāgata-nature or no Tathāgata-nature. The nature of the Tathāgata is apart from existence and non-existence, and has never been apart from them. O Boundless Majestic One! The self-nature and original nature of all dharmas (法) are like empty space. Such a Dharma-gate (法門) has not been spoken by the Buddhas and Tathāgatas before they appeared in the world. O Boundless Majestic One, if Bodhisattvas (菩薩) understand this Dharma in this way, they will generate immeasurable eloquence, be able to illuminate all dharmas, and serve as a light for the fearlessness of the Buddha. O Boundless Majestic One! What is meant by fearlessness is that one attains the supreme fearlessness of the Tathāgata, because one does not grasp, increase, obtain, universally obtain, or follow any dharma. Whether the Tathāgata appears in the world or not, the Dharma does not increase or decrease, nor does it universally increase or decrease. The self-nature and original nature of all dharmas are permanent, as are the abiding nature of the Dharma-realm (法界) and the fixed nature of the Dharma-realm. O Boundless Majestic One! All dharmas abide in their fixed nature, because they are non-existent and unobtainable. All dharmas are false discriminations, not achieved through karmic retribution, and therefore one can enter the Dharma-gate of no karmic retribution for all dharmas. Because all dharmas have no self-nature and are not real, karma is not the cause of arising and ceasing for the result, nor is it the cause for the path of cessation. The Tathāgata only uses conventional terms to say that all dharmas have causes and non-causes, because the cause is self-existent and without a fixed cause. This is the fearless ground of the Tathāgata, and because the Tathāgata is endowed with immeasurable eloquence, he can enter the great fearless ground. O Boundless Majestic One! What is fearlessness? It refers to the four fearlessnesses of the Tathāgatas. These four fearlessnesses are not even possessed by Pratyekabuddhas (緣覺), let alone Śrāvakas (聲聞) and other worldly beings. What are these four? First, one proclaims: 『I am the Tathāgata, Arhat (應), Samyaksaṃbuddha (正等覺), the all-knowing, the all-seeing.』 Perhaps there are beings in the heavens and the world who argue with me, saying that I cannot awaken to all dharmas. This is impossible. Therefore, one can attain the supreme fearlessness, and in the assembly, one roars the true lion's roar, and I can expound the unsurpassed, profound, and vast Dharma teachings. Second, one proclaims:

『我是一切諸漏盡者。或有一切天人世間立論於我，諸漏不盡。無有是處。』由此能得住于安樂，我開示此無量俱胝劫所積集無上法藏。三者，『我所宣說出離覺了，于彼修習正苦滅盡。或天世間立論於我，若苦盡道不出離者。無有是處。』我不見此相，我不見此相時得安樂住，為諸眾生示現此法種性，于眾會中作師子吼。四者，『我所宣說諸障礙法，於此或有天人魔梵沙門婆羅門眾立論於我，于彼習行無障礙者。無有是處。』我不見此相時，得增上安樂住，我于眾中正師子吼，我能轉此無上法輪，一切外道諸天世間所不能轉。無邊莊嚴！此是如來四無所畏。此中菩薩勤修學時，速疾獲得無畏之地，於人天中最為殊勝。

「無邊莊嚴！若諸菩薩由善修習虛空相故，則能發生不可思議遍清凈門。由是門故，於一切法最初了知，見一切法等虛空相無二無別，一切諸法亦復如是。然于虛空亦不分別亦不戲論，得義善巧。無少法界所從將來，亦不將去，亦不積集，乃能觀察一切諸法無有積集不來不去，於一切法行無所行，燃大法炬為諸眾生作法照曜。無邊莊嚴！汝觀此法能為菩薩幾許利益？幾許事業？謂佛十力、四無所畏，亦復無有少法可得亦非不得。無邊莊嚴！一切諸法等虛空相，為得義利開示演說業所依事及彼業因

【現代漢語翻譯】現代漢語譯本『我是一切煩惱都已斷盡的人。如果任何天人或世間眾生認為我還有煩惱未斷盡，這是不可能的。』由此我能安住于安樂之中，我開示這無量無數劫所積累的無上法藏。其次，『我所宣說的出離之道，能使人覺悟，通過修習此道，真正的痛苦得以滅盡。如果任何天人或世間眾生認為我所說的滅苦之道不能使人出離，這是不可能的。』我沒有這種想法，當我沒有這種想法時，我便能安樂地住于其中，為眾生展示這種法性，在眾人集會中發出獅子吼。再次，『我所宣說的障礙之法，如果任何天人、魔、梵天、沙門或婆羅門眾認為，修習這些障礙之法不會產生障礙，這是不可能的。』當我沒有這種想法時，我便能安住于更加安樂的狀態，我在眾人之中發出真正的獅子吼，我能轉動這無上的法輪，這是所有外道和天界眾生都無法轉動的。無邊莊嚴！這就是如來的四無所畏。菩薩勤奮修習這些，就能迅速獲得無畏的境界，在人天之中最為殊勝。「無邊莊嚴！如果菩薩通過善修虛空之相，就能生起不可思議的遍清凈之門。通過這個門，他們最初就能瞭解一切法，看到一切法都如同虛空一樣，沒有差別，一切諸法也是如此。然而，他們對於虛空既不分別也不戲論，從而獲得對真理的善巧理解。沒有一個法界是從哪裡來的，也不會去往哪裡，也不會積聚，他們能夠觀察到一切諸法沒有積聚，不來不去，在一切法中行無所行，點燃大法炬，為眾生照亮法理。無邊莊嚴！你看看這個法能為菩薩帶來多少利益？能成就多少事業？佛的十力、四無所畏，也都是沒有少法可得，也不是沒有可得。無邊莊嚴！一切諸法都如同虛空一樣，爲了獲得利益，開示演說業所依之事以及業的因緣。」

【English Translation】 English version 'I am one who has exhausted all outflows (āsrava). If any gods, humans, or beings in the world were to assert that I have not exhausted all outflows, that is not possible.' By this, I am able to abide in peace, and I reveal this immeasurable treasury of the supreme Dharma accumulated over countless eons. Secondly, 'What I proclaim is the path of liberation and awakening, and by practicing it, true suffering is extinguished. If any gods or beings in the world were to assert that the path to the cessation of suffering that I teach does not lead to liberation, that is not possible.' I do not have such a view, and when I do not have such a view, I abide in peace, demonstrating this Dharma nature to all beings, and roaring the lion's roar in the assembly. Thirdly, 'What I proclaim are the obstructive dharmas (āvaraṇa-dharma), and if any gods, humans, demons, Brahmās, śramaṇas, or brāhmaṇas were to assert that practicing these obstructive dharmas does not lead to obstruction, that is not possible.' When I do not have such a view, I abide in even greater peace, and I roar the true lion's roar in the assembly, and I am able to turn the unsurpassed wheel of Dharma, which all other paths and beings in the world cannot turn. Boundless adornment! These are the four fearlessnesses of the Tathāgata. When Bodhisattvas diligently practice these, they quickly attain the state of fearlessness, becoming the most excellent among gods and humans. 「Boundless adornment! If Bodhisattvas, through the skillful practice of the aspect of emptiness (śūnyatā), can generate the inconceivable gate of universal purity. Through this gate, they initially understand all dharmas, seeing that all dharmas are like emptiness, without difference, and all dharmas are also like this. However, they neither discriminate nor engage in conceptual proliferation regarding emptiness, thus gaining skillful understanding of the truth. There is no realm of dharma that comes from anywhere, nor does it go anywhere, nor is it accumulated. They are able to observe that all dharmas have no accumulation, do not come or go, and in all dharmas, they act without acting, lighting the great torch of Dharma, illuminating the Dharma for all beings. Boundless adornment! Do you see how much benefit this Dharma can bring to Bodhisattvas? How many deeds can it accomplish? The ten powers of the Buddha, the four fearlessnesses, also have no dharma that can be obtained, nor is it that nothing can be obtained. Boundless adornment! All dharmas are like emptiness, and for the sake of gaining benefit, the matters that depend on karma and the causes of karma are explained and expounded.」

，于中亦無義利可得。無邊莊嚴！此甚深法一切世間之所難信。一切世間皆是滅壞虛妄建立，由是於此法毗奈耶不能信受，亦非世間能知世間皆悉非法。以執著故，言有世間及安住處，假使乃至法想執著，亦無有法而可執著。由於非法起執著故，則與如來及所說法共興諍論，又不能了一切諸法自性本性，復與無生法等相違，是故於此甚深法教不能解了。

「無邊莊嚴！我為一切天人所信，如實語者、無諍論者，如來世尊息諍論故、舍離蘊故，開示演說如是法教，于中無蘊亦無蘊盡。無邊莊嚴！一切有者，所謂一切善不善法，于中都無善不善法，善不善法皆悉寂靜，善不善法各不相知，善不善法不相映蔽，以善不善執著因緣，是故如來說一切法皆悉無記。以彼真實善不善法不可得故，若不可得則無有記。何以故？于中無因，無因可見。無邊莊嚴！汝今當觀一切諸法皆悉無記。若諸菩薩如是覺已，於一切法無記言說亦不可得。如是法門為諸菩薩于不善法如實見故，得舍圓滿於法不住，以無記門證入諸法。是無記門彼則非門，若非門者則不可得，若不可得彼則清凈，此是諸菩薩所入陀羅尼清凈法門。由是門故，得一切法光明照曜，于諸法中無有愚闇迷惑猶豫，及能獲得無礙法智慧眼清凈。

「無邊莊嚴！於此法

【現代漢語翻譯】現代漢語譯本：其中也沒有任何意義或利益可以獲得。無邊莊嚴（指菩薩名）！這種甚深的佛法是世間一切眾生難以相信的。一切世間都是滅壞、虛妄的建立，因此對於這種佛法和毗奈耶（戒律）不能信受，也不能理解世間一切都是非法的。因為執著，所以說有世間和安住之處，即使執著於法想，也沒有任何法可以執著。由於對非法產生執著，就會與如來和所說的法產生爭論，也不能瞭解一切諸法的自性本性，還與無生法等相違背，所以對於這種甚深的佛法教義不能理解。無邊莊嚴！我為一切天人所信，是說真實話的人、沒有爭論的人，如來世尊爲了止息爭論、舍離五蘊，才開示演說這樣的佛法教義，其中沒有五蘊，也沒有五蘊的滅盡。無邊莊嚴！一切存在的事物，所謂一切善法和不善法，其中都沒有善法和不善法，善法和不善法都是寂靜的，善法和不善法互不相知，善法和不善法不互相掩蓋，因為執著于善不善的因緣，所以如來說一切法都是無記的。因為真實的善不善法不可得，如果不可得就沒有記。為什麼呢？因為其中沒有因，沒有因可以見到。無邊莊嚴！你現在應當觀察一切諸法都是無記的。如果菩薩這樣覺悟了，對於一切法的無記言說也不可得。這樣的法門是讓菩薩如實見到不善法，從而得到舍離的圓滿，不執著於法，通過無記的法門證入諸法。這個無記的法門其實不是門，如果不是門就不可得，如果不可得就清凈，這是菩薩所入的陀羅尼（總持）清凈法門。通過這個法門，可以得到一切法光明照耀，在諸法中沒有愚癡、迷惑、猶豫，並且能夠獲得無礙的法智慧眼清凈。無邊莊嚴！對於這種佛法

【English Translation】 English version: There is also no meaning or benefit to be gained within it. Boundless Adornment (referring to the name of a Bodhisattva)! This profound Dharma is difficult for all beings in the world to believe. All of the world is a destruction, a false establishment, therefore they cannot believe in this Dharma and Vinaya (precepts), nor can they understand that all of the world is unlawful. Because of attachment, they say there is a world and a place to dwell, even if they are attached to the thought of Dharma, there is no Dharma to be attached to. Because of attachment to the unlawful, they will argue with the Tathagata and the Dharma that is spoken, and they cannot understand the self-nature and original nature of all Dharmas, and they also contradict the unproduced Dharma, therefore they cannot understand this profound Dharma teaching. Boundless Adornment! I am believed by all gods and humans, I am a speaker of truth, one without disputes, the Tathagata, the World Honored One, in order to cease disputes and abandon the five aggregates, reveals and expounds such Dharma teachings, in which there are no aggregates, nor the cessation of aggregates. Boundless Adornment! All that exists, so-called all good and non-good Dharmas, within them there are no good or non-good Dharmas, good and non-good Dharmas are all quiescent, good and non-good Dharmas do not know each other, good and non-good Dharmas do not obscure each other, because of the cause and condition of attachment to good and non-good, therefore the Tathagata says all Dharmas are indeterminate. Because the true good and non-good Dharmas cannot be obtained, if they cannot be obtained, then there is no mark. Why? Because there is no cause within it, no cause can be seen. Boundless Adornment! You should now observe that all Dharmas are indeterminate. If Bodhisattvas awaken in this way, then the indeterminate speech of all Dharmas is also unobtainable. Such a Dharma gate is for Bodhisattvas to truly see non-good Dharmas, thereby obtaining the perfection of abandonment, not being attached to Dharmas, and entering all Dharmas through the indeterminate gate. This indeterminate gate is actually not a gate, if it is not a gate then it cannot be obtained, if it cannot be obtained then it is pure, this is the Dharani (total retention) pure Dharma gate that Bodhisattvas enter. Through this gate, one can obtain the illumination of the light of all Dharmas, there is no ignorance, confusion, or hesitation in all Dharmas, and one can obtain the unobstructed wisdom eye of Dharma purity. Boundless Adornment! Regarding this Dharma

中應生愿樂。云何愿樂？謂于諸法無所取故無有執著，究竟離舍超過攝藏，無希求故、于善不善一切有為及世間法不觀待故。此是無上不放逸地、離攀緣地，于諸法中無有所住，不來不去無所建立，此則說名慧眼清凈究竟遠離。無所取故，善能觀察舍離一切自性本性，此名慧眼。言慧眼者，所謂盡滅厭離智性。如是智性，無生無作本性寂靜，亦復不與寂靜相應，斷相應故，亦復非斷亦非無斷，無缺無減，此則名為清凈慧眼無戲論道。由是慧眼得成就故，以大慈悲攝諸眾生，令其發心住緣眾生無盡妙行，及能覺了一切諸法無有我人眾生壽者。彼若證得大菩提時，決定當能開示演說無上法藏，及能清凈陀羅尼門，為諸眾生種性教法不斷盡故應置法印。」

佛復告無邊莊嚴菩薩摩訶薩言：「此陀羅尼清凈法門，一切諸佛常所護念攝受開演。住於十方三世諸佛，亦皆宣說如是法門，為諸菩薩開示三世平等法性。由是能於三世諸法如實悟入此之法門，成就菩薩清凈三世總持慧故。彼諸菩薩無有世想，于善不善了知無二，而能生長種種善根，身語意業悉皆清凈，能遍清凈無量法門。為得清凈總持慧故，亦能開演無起作性清凈法教，復能開示一切諸法畢竟空寂猶如虛空，又能示現廣大慧光。而為開示清凈智故，亦能開示一切諸

【現代漢語翻譯】現代漢語譯本：

心中應當生起愿樂。什麼是愿樂呢？就是對於一切法都不執取，所以沒有執著，最終離開捨棄，超越了攝藏，因為沒有希求，所以對於善與不善的一切有為法和世間法都不觀待。這是無上不放逸的境界，是遠離攀緣的境界，在一切法中沒有停留，不來不去，沒有建立，這就可以稱為慧眼清凈，究竟遠離。因為沒有執取，所以能夠善於觀察舍離一切自性本性，這叫做慧眼。所說的慧眼，就是指盡滅厭離的智性。這樣的智性，無生無作，本性寂靜，也不與寂靜相應，因為斷絕了相應，也不是斷也不是不斷，沒有缺少也沒有減少，這叫做清凈慧眼，是無戲論的道路。由於成就了這樣的慧眼，所以用大慈悲來攝受一切眾生，讓他們發心安住于緣眾生的無盡妙行，並且能夠覺悟一切諸法沒有我、人、眾生、壽者。他們如果證得了大菩提，必定能夠開示演說無上的法藏，並且能夠清凈陀羅尼門（總持法門的門戶），爲了使一切眾生的種性教法不中斷，應當設定法印。

佛又告訴無邊莊嚴菩薩摩訶薩說：『這個陀羅尼清凈法門，是一切諸佛常常護念、攝受、開演的。安住在十方三世的諸佛，也都在宣說這樣的法門，為諸菩薩開示三世平等的法性。因此能夠對於三世諸法如實地悟入這個法門，成就菩薩清凈的三世總持智慧。這些菩薩沒有世俗的想法，對於善與不善了知沒有差別，卻能夠生長種種善根，身語意業都清凈，能夠普遍清凈無量的法門。爲了得到清凈的總持智慧，也能夠開演無起作性的清凈法教，又能開示一切諸法畢竟空寂猶如虛空，又能示現廣大的智慧光明。爲了開示清凈的智慧，也能夠開示一切諸法』現代漢語譯本：

法，

【English Translation】 English version:

One should generate a desire for joy in the mind. What is this desire for joy? It means not grasping at any dharmas, thus having no attachments, ultimately departing and relinquishing, transcending all holding, and because there is no seeking, not depending on any conditioned phenomena, whether good or bad, or any worldly dharmas. This is the unsurpassed state of non-negligence, a state of detachment from clinging, not abiding in any dharma, neither coming nor going, without any establishment. This is called the pure eye of wisdom, ultimately detached. Because there is no grasping, one is able to skillfully observe and relinquish all self-natures and inherent natures. This is called the eye of wisdom. The so-called eye of wisdom refers to the nature of wisdom that is the exhaustion, cessation, and detachment. Such a nature of wisdom is unborn, uncreated, and inherently tranquil. It is also not in accordance with tranquility, because it has severed all accordance. It is neither severance nor non-severance, neither lacking nor diminishing. This is called the pure eye of wisdom, the path of non-conceptualization. Because of the attainment of this eye of wisdom, one embraces all sentient beings with great compassion, causing them to generate the aspiration to abide in the endless wondrous practices that are connected to sentient beings, and to realize that all dharmas are without self, person, sentient being, or life span. If they attain great Bodhi, they will surely be able to reveal and expound the unsurpassed Dharma treasury, and they will be able to purify the Dharani (mantra) gate, and in order to ensure that the teachings of the lineage of all sentient beings are not interrupted, they should establish the Dharma seal.

Furthermore, the Buddha said to the Bodhisattva Mahasattva Boundless Adornment: 『This pure Dharani Dharma gate is constantly protected, embraced, and expounded by all Buddhas. All Buddhas abiding in the ten directions and the three times also proclaim this Dharma gate, revealing to all Bodhisattvas the equal nature of the three times. Therefore, one is able to truly enter this Dharma gate regarding all dharmas of the three times, and attain the pure wisdom of the Bodhisattva's total retention of the three times. These Bodhisattvas have no worldly thoughts, and they understand that there is no difference between good and bad, yet they are able to grow all kinds of good roots. Their actions of body, speech, and mind are all pure, and they are able to universally purify immeasurable Dharma gates. In order to attain the pure wisdom of total retention, they are also able to expound the pure Dharma teachings of non-arising and non-action, and they are also able to reveal that all dharmas are ultimately empty and still like space, and they are also able to manifest vast wisdom light. In order to reveal pure wisdom, they are also able to reveal all dharmas』 English version:

.

法及與菩提如虛空性。而為示現一切智智道清凈故，又能開示清凈道法即是菩提。隨其所愿得圓滿故能正了知，演出實諦方便善巧，而能宣說無分別諦故，能善開示諸佛智慧，隨順覺了一切義故。無邊莊嚴！若諸菩薩於此法中善修學者，能速清凈菩提資糧，得住菩提無有遠近，不與少法共相違背，亦不於此所說諸法而見遠近，不以法及非法隨見菩提。通達菩提絕諸顯示，能以平等無顯示義了知菩提。及觀諸法寂靜義時不分別菩提，亦不見寂靜不寂靜義，非寂靜外見不寂靜，無有少分能觀見想。於一切處能清凈見，亦無少有可能清凈。此是諸菩薩清凈智門。由此門故，而能隨念諸佛如來無邊法藏陀羅尼門，能遍了知諸有情類自性本性，為諸有情開示演說此諸法藏。能遍清凈諸智慧業諸所愿求，于阿耨多羅三藐三菩提現等覺已，增上意樂終不退轉，及能隨念善清凈愿，於一切法速得自在而能習行。諸佛如來大慈大悲，一切如來善巧法藏，皆現在前。及能示現無量無邊大法光明，身常安住諸佛智境。

「無邊莊嚴！此無量無邊法門，誰之增語？無邊莊嚴！無量無邊者，謂一切法、地水火風虛空識界皆無量故，欲界色界及無色界、諸有情界無有量故，然無少分諸有情界可得了知，有情無故。如是如是，此有情界不可得不

【現代漢語翻譯】現代漢語譯本：法和菩提的本性如同虛空。爲了示現一切智智（Buddha's omniscience）的清凈之道，又能開示清凈之道法即是菩提。隨其所愿能夠圓滿，因此能正確了知，闡述真實的道理和方便善巧，從而能夠宣說無分別的真諦，能夠善巧地開示諸佛的智慧，順應覺悟一切的意義。這是無邊的莊嚴！如果菩薩們在此法中善加修習，能夠迅速清凈菩提的資糧，安住于菩提而無遠近之別，不與任何少許的法相違背，也不對這裡所說的諸法產生遠近的看法，不以法或非法來隨意見解菩提。通達菩提超越一切顯示，能夠以平等無顯示之義來了解菩提。以及觀察諸法寂靜之義時，不分別菩提，也不見寂靜或不寂靜的意義，不在寂靜之外見不寂靜，沒有絲毫能觀見之想。在一切處都能清凈地見，也沒有絲毫可能清凈。這是諸菩薩清凈智慧之門。通過此門，能夠隨念諸佛如來無邊的法藏陀羅尼門（dharani, a type of Buddhist incantation），能夠普遍了知一切有情眾生的自性本性，為有情眾生開示演說這些法藏。能夠普遍清凈諸智慧業和所愿求，在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, supreme enlightenment）中現等覺后，增上意樂永不退轉，並且能夠隨念善清凈的願望，在一切法中迅速獲得自在而能夠修行。諸佛如來大慈大悲，一切如來善巧的法藏，都將現在眼前。並且能夠示現無量無邊的大法光明，身常安住于諸佛的智慧境界。『無邊莊嚴！』這無量無邊的法門，是誰的增語？『無邊莊嚴！』無量無邊是指一切法、地水火風虛空識界都是無量的，欲界（Kama-dhatu, the realm of desire）和無慾界（Arupa-dhatu, the formless realm）、諸有情界都是沒有限量的，然而沒有絲毫的有情界可以被了知，因為有情本身是空無的。正是如此，有情界是不可得的，不

【English Translation】 English version: The nature of Dharma and Bodhi is like the emptiness of space. In order to demonstrate the pure path of all-knowing wisdom (Buddha's omniscience), it can also reveal that the pure path of Dharma is Bodhi. According to one's wishes, it can be fulfilled, thus enabling correct understanding, expounding true principles and skillful means, thereby being able to proclaim the non-discriminating truth, skillfully revealing the wisdom of all Buddhas, and conforming to the understanding of all meanings. This is boundless adornment! If Bodhisattvas cultivate well in this Dharma, they can quickly purify the resources for Bodhi, abide in Bodhi without any distinction of near or far, not contradicting any small Dharma, nor having views of near or far regarding the Dharmas spoken here, not using Dharma or non-Dharma to arbitrarily view Bodhi. Understanding Bodhi transcends all manifestations, being able to understand Bodhi with the meaning of equality and non-manifestation. And when observing the meaning of the tranquility of all Dharmas, not discriminating Bodhi, nor seeing the meaning of tranquility or non-tranquility, not seeing non-tranquility outside of tranquility, without the slightest thought of being able to observe. Being able to see purely in all places, and there is not the slightest possibility of being pure. This is the gate of pure wisdom for all Bodhisattvas. Through this gate, one can recall the boundless Dharma treasury Dharani (a type of Buddhist incantation) of all Buddhas, being able to universally understand the self-nature and original nature of all sentient beings, and expound these Dharma treasuries for sentient beings. Being able to universally purify all wisdom activities and wishes, after realizing supreme enlightenment (Anuttara-samyak-sambodhi) , the enhanced intention will never regress, and being able to recall the good and pure wishes, quickly gaining freedom in all Dharmas and being able to practice. The great compassion of all Buddhas, the skillful Dharma treasury of all Buddhas, will all appear before one's eyes. And being able to manifest boundless great Dharma light, the body will always abide in the wisdom realm of all Buddhas. 『Boundless Adornment!』 Whose speech is this boundless Dharma gate? 『Boundless Adornment!』 Boundless means that all Dharmas, earth, water, fire, wind, space, and the realm of consciousness are all boundless, the realm of desire (Kama-dhatu) and the formless realm (Arupa-dhatu), and the realm of all sentient beings are all limitless, yet not the slightest realm of sentient beings can be known, because sentient beings themselves are empty. Just so, the realm of sentient beings is unattainable, not

可了知，界無有故。是故諸法等涅槃界、趣入涅槃。一切諸法皆同趣入不可說處，于涅槃界無有少分而可說故。涅槃界中無有障礙亦無蓋覆障礙，蓋覆永清凈故，是故涅槃界清凈最清凈。是涅槃界，界亦非界，遠離界故、無有界故、超過界故，然以似界方便顯說。所言界者，安住非界及非非界，于言說中亦無有界，但以語言顯說諸法。所有言說及能說者，皆不可得、不可了知。一切言說即非言說，如是一切言說如虛空性等入虛空。由是地界不能言說、無能說力，乃至空界不能言說、無能說力。言識界者，由是但以語言顯說諸法，而彼識界界亦非界，不入諸界、不與界相應非不相應，從虛空生入于虛空。如是識界，不在內不在外不在中間，隨其空分之所攝受趣入虛空，不可施設不可睹見。若不可施設彼無所作，余緣相應說有識界。此是菩薩之所入門。一切諸法本性自性猶如虛空，以依法界開示演說，而亦無有諸法之界，界非界故。一切諸法猶如虛空，是故如來說一切法皆是虛空，量難得故。顯一切法皆虛空性，諸法本性如虛空故，但以語言開示演說。

「無邊莊嚴！汝觀如來智所演說爾所清凈，彼無法可生亦無法授與。如是清凈法教，是諸菩薩不顛倒智。是故汝等應當愿樂，不由他緣智得無分別不增分別，及能清

【現代漢語翻譯】現代漢語譯本：可以理解，『界』（dhatu，構成要素）是沒有的。因此，一切諸法都平等地趨向涅槃界（nirvana-dhatu，寂滅的境界），進入涅槃。一切諸法都共同趨入不可言說的境地，因為在涅槃界中沒有任何少許是可以言說的。涅槃界中沒有障礙，也沒有覆蓋的障礙，因為覆蓋永遠是清凈的，所以涅槃界是清凈的，最清凈的。這個涅槃界，既是『界』也不是『界』，因為它遠離了『界』，沒有『界』，超越了『界』，但爲了方便，用類似『界』的方式來顯說。所說的『界』，安住于非『界』和非非『界』，在言說中也沒有『界』，只是用語言來顯說諸法。所有的言說和能說者，都是不可得、不可了知的。一切言說即是非言說，這樣一切言說都像虛空一樣，等同於進入虛空。因此，地界（prthivi-dhatu，地元素）不能言說，沒有言說的能力，乃至空界（akasa-dhatu，空元素）也不能言說，沒有言說的能力。說到識界（vijnana-dhatu，意識元素），只是用語言來顯說諸法，而這個識界既是『界』也不是『界』，它不屬於任何『界』，不與『界』相應，也不與『界』不相應，它從虛空產生，進入虛空。這樣的識界，不在內，不在外，不在中間，隨著它所攝受的空分而趨入虛空，不可施設，不可看見。如果不可施設，它就無所作為，因為其他因緣相應，所以說有識界。這是菩薩的入門之道。一切諸法的本性自性都像虛空一樣，通過法界（dharma-dhatu，法性界）來開示演說，但實際上也沒有諸法的『界』，因為『界』既是『界』又不是『界』。一切諸法都像虛空一樣，所以如來說一切法都是虛空，因為難以衡量。這顯示了一切法都是虛空性，諸法的本性就像虛空一樣，只是用語言來開示演說。『無邊莊嚴』（Anantavyuha，菩薩名）！你觀察如來以智慧所演說的如此清凈的法，它無法產生，也無法被授予。如此清凈的法教，是諸菩薩不顛倒的智慧。因此，你們應當樂於接受，不依賴其他因緣，以智慧獲得無分別，不增加分別，並且能夠清凈。

【English Translation】 English version: It can be understood that 『dhatu』 (elements) does not exist. Therefore, all dharmas equally approach the nirvana-dhatu (the realm of cessation), entering nirvana. All dharmas together enter an inexpressible state, because in the nirvana-dhatu there is nothing that can be spoken of. In the nirvana-dhatu there are no obstacles, nor are there covering obstacles, because the covering is eternally pure, therefore the nirvana-dhatu is pure, the most pure. This nirvana-dhatu is neither 『dhatu』 nor not 『dhatu』, because it is far from 『dhatu』, without 『dhatu』, and transcends 『dhatu』, but for convenience, it is described using something similar to 『dhatu』. What is called 『dhatu』 abides in non-『dhatu』 and non-non-『dhatu』, and in speech there is also no 『dhatu』, but dharmas are described using language. All speech and the speaker are unattainable and unknowable. All speech is non-speech, thus all speech is like space, entering space equally. Therefore, the prthivi-dhatu (earth element) cannot speak, having no power to speak, and even the akasa-dhatu (space element) cannot speak, having no power to speak. When speaking of the vijnana-dhatu (consciousness element), it is only using language to describe dharmas, and this vijnana-dhatu is neither 『dhatu』 nor not 『dhatu』, it does not belong to any 『dhatu』, it is neither in accordance with 『dhatu』 nor not in accordance with 『dhatu』, it arises from space and enters space. Such a vijnana-dhatu is not inside, not outside, not in the middle, and following the space it is absorbed by, it enters space, it cannot be established, it cannot be seen. If it cannot be established, it does nothing, because of other corresponding causes, it is said that there is a vijnana-dhatu. This is the entrance for Bodhisattvas. The inherent nature of all dharmas is like space, it is revealed and explained through the dharma-dhatu (the realm of dharma), but in reality there is no 『dhatu』 of dharmas, because 『dhatu』 is both 『dhatu』 and not 『dhatu』. All dharmas are like space, therefore the Tathagata says that all dharmas are space, because they are difficult to measure. This shows that all dharmas are of the nature of space, the inherent nature of dharmas is like space, it is only revealed and explained using language. 『Anantavyuha』 (a Bodhisattva)! You observe the pure dharma that the Tathagata has expounded with wisdom, it cannot be produced, nor can it be given. Such pure dharma teaching is the non-inverted wisdom of the Bodhisattvas. Therefore, you should be willing to accept it, not relying on other causes, to obtain non-discrimination with wisdom, not increasing discrimination, and being able to purify.

凈不可言說理趣法門，由一切法智清凈故。」

佛告無邊莊嚴：「諸飛鳥類於何所行？」

無邊莊嚴白佛言：「世尊！行於虛空。」

佛復問言：「虛空復何所行？」

答言：「世尊！如是虛空無有所行。」

佛言：「如是如是，一切諸法猶如虛空無有所行，行無所行法不可得，是故諸法無有所行亦復不行。諸法本性無有可行及無可說，而此法門為諸菩薩得虛空智清凈故轉。此是無邊光明法門，普遍照耀無量無邊，猶如虛空，彼之光明普遍照耀亦不可見。菩薩得是門已，能遍觀察十方世界，及能隨見一切世間。無邊莊嚴，此是菩薩智所知地、通達智地，而非一切他論者地，彼不能說故。此法理趣是不可說法印，語言顯示不可得故。是故一切諸法不印亦不增印。了知不印，修習善巧故，以虛空印印一切法。以無相印能示現彼虛空無相，無有為相、無語言相，以空無故說此虛空。所言虛空，彼無實體故說為空。以真勝義，應知諸法無言彼岸。無邊莊嚴！我於此中當說陀羅尼印能清凈句，為虛空句，智清凈故。如空無句，無句清凈。如是應當了無諸句。其句云何？」即說咒曰：

「毗筏嚟(一)　毗筏啰(引)弩娑呬諦(二)　缽啰(引、二合)弩你(三)　你珊那(上)尾筏啰尼(

【現代漢語翻譯】現代漢語譯本：'凈不可言說理趣法門，由一切法智清凈故。'（意指：清凈且無法用言語表達的真理法門，因為它源於對一切法（dharma）的智慧的清凈。）佛告無邊莊嚴（Avalokiteśvara，觀世音菩薩的別名）:'諸飛鳥類於何所行？'（佛問：所有的飛鳥在何處飛行？）無邊莊嚴白佛言：'世尊！行於虛空。'（無邊莊嚴回答：世尊，它們在虛空中飛行。）佛復問言：'虛空復何所行？'（佛又問：那麼虛空又在何處執行呢？）答言：'世尊！如是虛空無有所行。'（回答說：世尊，虛空本身沒有任何執行。）佛言：'如是如是，一切諸法猶如虛空無有所行，行無所行法不可得，是故諸法無有所行亦復不行。'（佛說：正是如此，一切諸法都像虛空一樣沒有執行，因為執行本身是不可得的，所以諸法既沒有執行，也不是不執行。）『諸法本性無有可行及無可說，而此法門為諸菩薩得虛空智清凈故轉。』（諸法的本性既沒有執行，也無法用言語表達，而這個法門是爲了讓菩薩獲得虛空般的智慧清凈而存在的。）『此是無邊光明法門，普遍照耀無量無邊，猶如虛空，彼之光明普遍照耀亦不可見。』（這是無邊光明的法門，它普遍照耀無量無邊，就像虛空一樣，它的光明普遍照耀卻不可見。）『菩薩得是門已，能遍觀察十方世界，及能隨見一切世間。』（菩薩領悟了這個法門后，就能遍觀十方世界，並能隨心所見一切世間。）『無邊莊嚴，此是菩薩智所知地、通達智地，而非一切他論者地，彼不能說故。』（無邊莊嚴，這是菩薩智慧所能理解的境界，是通達智慧的境界，而不是其他論者所能理解的，因為他們無法表達。）『此法理趣是不可說法印，語言顯示不可得故。是故一切諸法不印亦不增印。』（這個法門的真理是無法用語言表達的，因為語言無法觸及，所以一切諸法既不被印證，也不增加印證。）『了知不印，修習善巧故，以虛空印印一切法。』（理解了不印證的道理，通過修習善巧，就用虛空的印記來印證一切法。）『以無相印能示現彼虛空無相，無有為相、無語言相，以空無故說此虛空。』（用無相的印記來顯示虛空的無相，沒有造作的相，也沒有語言的相，因為空無的緣故才說虛空。）『所言虛空，彼無實體故說為空。以真勝義，應知諸法無言彼岸。』（所說的虛空，因為它沒有實體所以說是空。從真勝義的角度來看，應該知道諸法是超越語言的彼岸。）『無邊莊嚴！我於此中當說陀羅尼印能清凈句，為虛空句，智清凈故。如空無句，無句清凈。如是應當了無諸句。其句云何？』（無邊莊嚴，我在這裡將說出能清凈語句的陀羅尼印，爲了虛空般的語句，因為智慧清凈的緣故。就像虛空沒有語句，沒有語句是清凈的。應該這樣理解沒有語句。這些語句是什麼呢？）即說咒曰：'毗筏嚟(一)　毗筏啰(引)弩娑呬諦(二)　缽啰(引、二合)弩你(三)　你珊那(上)尾筏啰尼(四)'（然後說了咒語：'vi-va-li (1), vi-va-ra-nu-sa-hi-te (2), pra-nu-ni (3), ni-san-na-vi-va-ra-ni (4)'）

【English Translation】 English version: 'The pure and inexpressible Dharma gate of profound meaning, because of the purity of the wisdom of all dharmas.' (Meaning: The pure and inexpressible Dharma gate of truth, because it originates from the purity of wisdom regarding all dharmas.) The Buddha said to Avalokiteśvara (also known as Boundless Adornment): 'Where do all the birds fly?' (The Buddha asked: Where do all the birds fly?) Boundless Adornment replied to the Buddha: 'World Honored One, they fly in the sky.' (Boundless Adornment answered: World Honored One, they fly in the sky.) The Buddha further asked: 'Where does the sky fly?' (The Buddha further asked: Then where does the sky move?) He answered: 'World Honored One, the sky itself does not move anywhere.' (He answered: World Honored One, the sky itself does not move anywhere.) The Buddha said: 'So it is, so it is. All dharmas are like the sky, without any movement. The movement of non-movement is unattainable, therefore, dharmas neither move nor do not move.' (The Buddha said: That is correct, that is correct. All dharmas are like the sky, without any movement, because the movement itself is unattainable, so dharmas neither move nor do not move.) 'The nature of all dharmas is without movement and inexpressible, and this Dharma gate is turned for the sake of Bodhisattvas attaining the purity of wisdom like the sky.' (The nature of all dharmas is without movement and cannot be expressed in words, and this Dharma gate exists for the sake of Bodhisattvas attaining the purity of wisdom like the sky.) 'This is the Dharma gate of boundless light, universally illuminating immeasurable and boundless realms, like the sky, and its light universally illuminates yet is invisible.' (This is the Dharma gate of boundless light, it universally illuminates immeasurable and boundless realms, just like the sky, its light universally illuminates yet is invisible.) 'Once Bodhisattvas attain this gate, they can observe all the ten directions and see all the worlds at will.' (Once Bodhisattvas understand this Dharma gate, they can observe all the ten directions and see all the worlds at will.) 'Boundless Adornment, this is the realm known by the wisdom of Bodhisattvas, the realm of penetrating wisdom, and not the realm of all other theorists, because they cannot express it.' (Boundless Adornment, this is the realm that can be understood by the wisdom of Bodhisattvas, the realm of penetrating wisdom, and not the realm of other theorists, because they cannot express it.) 'The profound meaning of this Dharma is an inexpressible Dharma seal, because language cannot reach it. Therefore, all dharmas are neither sealed nor increased by sealing.' (The profound meaning of this Dharma is an inexpressible Dharma seal, because language cannot reach it, so all dharmas are neither sealed nor increased by sealing.) 'Understanding the principle of non-sealing, through skillful practice, one seals all dharmas with the seal of the sky.' (Understanding the principle of non-sealing, through skillful practice, one seals all dharmas with the seal of the sky.) 'With the seal of non-form, one can show the non-form of the sky, without the form of fabrication, without the form of language, and because of emptiness, it is called the sky.' (With the seal of non-form, one can show the non-form of the sky, without the form of fabrication, without the form of language, and because of emptiness, it is called the sky.) 'What is called the sky, because it has no substance, it is called empty. From the perspective of ultimate truth, one should know that all dharmas are the other shore beyond language.' (What is called the sky, because it has no substance, it is called empty. From the perspective of ultimate truth, one should know that all dharmas are the other shore beyond language.) 'Boundless Adornment! Here, I will speak of the Dharani seal that can purify sentences, for the sake of sky-like sentences, because of the purity of wisdom. Just like the sky has no sentences, no sentences are pure. One should understand that there are no sentences. What are these sentences?' (Boundless Adornment! Here, I will speak of the Dharani seal that can purify sentences, for the sake of sky-like sentences, because of the purity of wisdom. Just like the sky has no sentences, no sentences are pure. One should understand that there are no sentences. What are these sentences?) Then he spoke the mantra: 'vi-va-li (1), vi-va-ra-nu-sa-hi-te (2), pra-nu-ni (3), ni-san-na-vi-va-ra-ni (4)'

上)(四)　阿毗夜(二合)筏迦(引)賒珊㮈設你(五)　缽啰(二合)皤(去)嚟(六)　缽啰(二合)皤(去)啰弭輸達你(七)　涅毗羯鞞(八)　阿(引)迦(去)賒三摩筏娑啰尼(上)(九)　你省霓(十)　省(上)伽(上)波揭底(十一)　省(上、去)伽(去)毗牟折你(十二)　阿(引)娜(上)馱你(十三)　阿(引)馱(去)曩毗揭帝(十四)　姜(去)乞沙(二合)掣(去)那缽唎羯么(十五)　遏掣(去)泥(十六)　阿弩缽掣泥(十七)　阿三(去)冥(十八)　地毗耶(二合)(十九)　若曩阿(引)呵啰寧(二十)　缽啰(二合)攘斫芻毗輸馱你(二十一)　設黎耶(二合、引)播那耶你(二十二)　地孕(二合)祇烏怛啰尼(上)(二十三)　阿喻雞(二十四)　阿毗喻雞(二十五)　阿三缽啰(二合)喻雞(二十六)　阿毗缽啰(二合)喻雞(二十七)　阿紇啰(二合)缽馱涅賀嚟(二十八)　涅提賒缽馱毗輸達你(二十九)　阿底多(引)那揭多缽啰(二合)底逾(二合)般那毗輸達你(三十)　訖唎(二合)多缽唎(二合)羯么毗你諦(三十一)　曩多(引)啰他(二合)弩揭諦(三十二)　阿僧羯啰(二合)冥(三十三)　阿訖啰缽馱毗輸達你(三十四)　缽馱缽啰(

【現代漢語翻譯】現代漢語譯本阿毗夜筏迦舍珊㮈設你（Abhiyavakasha-shanaishani）：（意為）『超越虛空，逐漸安住』。缽啰皤嚟（Prabhavari）：（意為）『光輝顯現』。缽啰皤啰弭輸達你（Prabhavara-vishudhani）：（意為）『光輝清凈』。涅毗羯鞞（Nirvikalpe）：（意為）『無分別』。阿迦舍三摩筏娑啰尼（Akasha-samavasarani）：（意為）『虛空平等安住』。你省霓（Nishani）：（意為）『標記』。省伽波揭底（Sangha-gati）：（意為）『僧伽的行進』。省伽毗牟折你（Sangha-vimochani）：（意為）『僧伽的解脫』。阿娜馱你（Anadhani）：（意為）『無依』。阿馱曩毗揭帝（Adhana-vigate）：（意為）『無執著的離去』。姜乞沙掣那缽唎羯么（Jangiksha-chedana-parikarma）：（意為）『斷除貪慾的修行』。遏掣泥（Achedani）：（意為）『不可斷』。阿弩缽掣泥（Anupachedani）：（意為）『無所斷』。阿三冥（Asame）：（意為）『無等』。地毗耶（Divye）：（意為）『天上的』。若曩阿呵啰寧（Jnana-aharani）：（意為）『智慧的帶來』。缽啰攘斫芻毗輸馱你（Prajna-chakshu-vishudhani）：（意為）『智慧眼清凈』。設黎耶播那耶你（Shailiya-panayani）：（意為）『引導至山』。地孕祇烏怛啰尼（Dhyana-uttarani）：（意為）『禪定的超越』。阿喻雞（Ayuki）：（意為）『無壽』。阿毗喻雞（Abhiyuki）：（意為）『超越壽』。阿三缽啰喻雞（Asamprayuki）：（意為）『不相應』。阿毗缽啰喻雞（Abhiprayuki）：（意為）『相應』。阿紇啰缽馱涅賀嚟（Aghra-padha-nirhari）：（意為）『無執著的去除』。涅提賒缽馱毗輸達你（Nirdesha-padha-vishudhani）：（意為）『指示道路的清凈』。阿底多那揭多缽啰底逾般那毗輸達你（Atita-anagata-pratyutpanna-vishudhani）：（意為）『過去、未來、現在清凈』。訖唎多缽唎羯么毗你諦（Krita-parikarma-viniti）：（意為）『已作修行的引導』。曩多啰他弩揭諦（Nataratha-anugati）：（意為）『不隨順他』。阿僧羯啰冥（Asankrame）：（意為）『無所染』。阿訖啰缽馱毗輸達你（Akra-padha-vishudhani）：（意為）『無障礙道路的清凈』。缽馱缽啰 English version Abhiyavakasha-shanaishani: 'Transcending space, gradually abiding'. Prabhavari: 'Manifestation of radiance'. Prabhavara-vishudhani: 'Radiant purity'. Nirvikalpe: 'Without discrimination'. Akasha-samavasarani: 'Equally abiding in space'. Nishani: 'Mark'. Sangha-gati: 'The going of the Sangha'. Sangha-vimochani: 'The liberation of the Sangha'. Anadhani: 'Without support'. Adhana-vigate: 'Departure without attachment'. Jangiksha-chedana-parikarma: 'Practice of cutting off desire'. Achedani: 'Unbreakable'. Anupachedani: 'Without cutting off'. Asame: 'Unequal'. Divye: 'Heavenly'. Jnana-aharani: 'Bringing of wisdom'. Prajna-chakshu-vishudhani: 'Purity of the eye of wisdom'. Shailiya-panayani: 'Leading to the mountain'. Dhyana-uttarani: 'Transcendence of meditation'. Ayuki: 'Without life'. Abhiyuki: 'Transcending life'. Asamprayuki: 'Not corresponding'. Abhiprayuki: 'Corresponding'. Aghra-padha-nirhari: 'Removal of non-attachment'. Nirdesha-padha-vishudhani: 'Purity of the path of instruction'. Atita-anagata-pratyutpanna-vishudhani: 'Purity of past, future, and present'. Krita-parikarma-viniti: 'Guidance of the practice already done'. Nataratha-anugati: 'Not following others'. Asankrame: 'Unstained'. Akra-padha-vishudhani: 'Purity of the unobstructed path'. Padha-pra

【English Translation】 English version Abhiyavakasha-shanaishani: 'Transcending space, gradually abiding'. Prabhavari: 'Manifestation of radiance'. Prabhavara-vishudhani: 'Radiant purity'. Nirvikalpe: 'Without discrimination'. Akasha-samavasarani: 'Equally abiding in space'. Nishani: 'Mark'. Sangha-gati: 'The going of the Sangha'. Sangha-vimochani: 'The liberation of the Sangha'. Anadhani: 'Without support'. Adhana-vigate: 'Departure without attachment'. Jangiksha-chedana-parikarma: 'Practice of cutting off desire'. Achedani: 'Unbreakable'. Anupachedani: 'Without cutting off'. Asame: 'Unequal'. Divye: 'Heavenly'. Jnana-aharani: 'Bringing of wisdom'. Prajna-chakshu-vishudhani: 'Purity of the eye of wisdom'. Shailiya-panayani: 'Leading to the mountain'. Dhyana-uttarani: 'Transcendence of meditation'. Ayuki: 'Without life'. Abhiyuki: 'Transcending life'. Asamprayuki: 'Not corresponding'. Abhiprayuki: 'Corresponding'. Aghra-padha-nirhari: 'Removal of non-attachment'. Nirdesha-padha-vishudhani: 'Purity of the path of instruction'. Atita-anagata-pratyutpanna-vishudhani: 'Purity of past, future, and present'. Krita-parikarma-viniti: 'Guidance of the practice already done'. Nataratha-anugati: 'Not following others'. Asankrame: 'Unstained'. Akra-padha-vishudhani: 'Purity of the unobstructed path'. Padha-pra

二合)陛馱攘那毗輸達你(三十五)　涅皤斯(三十六)　阿(去)皤(去)婆毗輸達你(三十七)　三漫多㮈賒地賒毗耶(二合)筏盧羯寧(三十八)　弭啰(引)瘧(上)缽馱涅訶嚟(三十九)　缽啰(二合)若弭輸地(四十)　嗚(上)皤(去)娑阿缽啰(二合)冥迦啰尼(四十一)　阿矩羅波(二合)達摩㮈唎設那弭輸達你(四十二)　步多(去)遏啰他(二合)珊㮈唎設你(四十三)　阿怒耄馱遏他(二合)弭輸誕你(四十四)　娑竭啰質多弩缽啰吠世(四十五)　謎嚧缽唎僧薩他(二合、引)寧(四十六)　啰濕弭(二合)缽啰(二合)多缽你(四十七)　薩婆路迦(引)地缽帝耶攘囊尾輸誕你(四十八)　阿缽啰(二合)底褐多(四十九)　阿僧伽攘那㮈唎(二合)設寧(五十)」

佛言：「無邊莊嚴！此諸陀羅尼印能清凈句，演說虛空分段之句，無有分段遍無分段，無分段故於中無句。無句清凈，由一切法句清凈故。為彼發趣住大乘者、希求甚深清凈法者，由如來力所加持故，此諸咒句而得流佈。無邊莊嚴！若善男子愛樂現證大菩提者、欲為眾生作利益者，於此咒句雖未曾聞而能悟解，若有非人或凈居天，持此咒句當授與彼。若有發趣阿耨多羅三藐三菩提者，諸天子等亦持此咒而授與之。」即

【現代漢語翻譯】現代漢語譯本（三十五）陛馱攘那毗輸達你（bì tuó rǎng nà pí shū dá nǐ，意為：凈化一切障礙的智慧）（三十六）涅皤斯（niè pó sī，意為：寂靜）（三十七）阿皤婆毗輸達你（ā pó pó pí shū dá nǐ，意為：凈化光明）（三十八）三漫多㮈賒地賒毗耶筏盧羯寧（sān màn duō nài shē dì shē pí yē fá lú jié níng，意為：普遍照耀一切境界）（三十九）弭啰瘧缽馱涅訶嚟（mǐ luó nüè bō tuó niè hē lí，意為：消除一切疾病）（四十）缽啰若弭輸地（bō luó rě mí shū dì，意為：智慧清凈）（四十一）嗚皤娑阿缽啰冥迦啰尼（wū pó suō ā bō luó míng jiā luó ní，意為：無邊無際的顯現）（四十二）阿矩羅波達摩㮈唎設那弭輸達你（ā jǔ luó bō dá mó nài lì shè nà mí shū dá nǐ，意為：凈化無垢的法性）（四十三）步多遏啰他珊㮈唎設你（bù duō è luó tuó shān nài lì shè nǐ，意為：顯示真實義）（四十四）阿怒耄馱遏他弭輸誕你（ā nù mào tuó è tuó mí shū dàn nǐ，意為：凈化無上義）（四十五）娑竭啰質多弩缽啰吠世（suō jié luó zhì duō nǔ bō luó fèi shì，意為：進入如海的心）（四十六）謎嚧缽唎僧薩他寧（mí lú bō lì sēng sà tuó níng，意為：如須彌山般穩固）（四十七）啰濕弭缽啰多缽你（luó shī mǐ bō luó duō bō nǐ，意為：光芒普照）（四十八）薩婆路迦地缽帝耶攘囊尾輸誕你（sà pó lù jiā dì bō dì yē rǎng náng wěi shū dàn nǐ，意為：凈化一切世間主宰的智慧）（四十九）阿缽啰底褐多（ā bō luó dǐ hé duō，意為：無障礙）（五十）阿僧伽攘那㮈唎設寧（ā sēng qié rǎng nà nài lì shè níng，意為：顯示無量智慧）佛說：『無邊莊嚴！這些陀羅尼印能夠清凈語句，闡述虛空分段的語句，無有分段，遍及無分段，因為無分段所以在其中沒有語句。沒有語句是清凈的，因為一切法句都是清凈的。爲了那些發心趣向、安住于大乘的人，那些希求甚深清凈法的人，由於如來的力量所加持，這些咒語才得以流傳。無邊莊嚴！如果善男子喜愛現證大菩提，想要為眾生帶來利益，對於這些咒語，即使沒有聽聞過也能領悟理解。如果有非人或者凈居天，持有這些咒語，應當傳授給他們。如果有發心趣向阿耨多羅三藐三菩提的人，諸天子等也應當持有這些咒語並傳授給他們。』即

【English Translation】 English version (35) Bhe-da-ra-na-vi-shuddha-ni (meaning: purifying wisdom of all obstacles) (36) Nir-va-si (meaning: tranquility) (37) A-pa-va-va-vi-shuddha-ni (meaning: purifying light) (38) Sam-man-ta-na-sha-di-sha-vi-ya-va-lu-ka-ni (meaning: universally illuminating all realms) (39) Mi-ra-nya-pa-da-ni-ha-ri (meaning: eliminating all diseases) (40) Pra-jna-vi-shu-dhi (meaning: wisdom purification) (41) U-pa-sa-a-pa-ra-me-ka-ra-ni (meaning: boundless manifestation) (42) A-ku-la-pa-dha-ma-na-li-sha-na-vi-shuddha-ni (meaning: purifying the immaculate dharma nature) (43) Bhu-ta-a-ra-tha-san-na-li-sha-ni (meaning: revealing the true meaning) (44) A-nu-mo-dha-a-tha-vi-shu-dha-ni (meaning: purifying the supreme meaning) (45) Sa-ga-ra-chi-ta-nu-pa-ra-ve-sha (meaning: entering the mind like the ocean) (46) Me-ru-pa-ri-sam-sa-tha-ni (meaning: as stable as Mount Sumeru) (47) Ra-shmi-pra-ta-pa-ni (meaning: radiating light everywhere) (48) Sar-va-lo-ka-dhi-pa-ti-ya-ran-na-vi-shu-dha-ni (meaning: purifying the wisdom of all world rulers) (49) A-pa-ra-ti-ha-ta (meaning: unobstructed) (50) A-sam-ga-ran-na-na-li-sha-ni (meaning: revealing immeasurable wisdom) The Buddha said: 'Boundless Adornment! These Dharani seals can purify sentences, expound the sentences of the divisions of space, without divisions, pervading without divisions, because there are no divisions, therefore there are no sentences within them. The absence of sentences is pure, because all dharma sentences are pure. For those who aspire to and dwell in the Mahayana, those who seek the profound pure dharma, due to the power of the Tathagata's blessing, these mantras are able to spread. Boundless Adornment! If a good man delights in realizing great Bodhi in this life, and wishes to benefit sentient beings, even if he has not heard these mantras, he can understand them. If there are non-humans or pure abode heavens who hold these mantras, they should be taught to them. If there are those who aspire to Anuttara-samyak-sambodhi, the heavenly sons and others should also hold these mantras and teach them.' Immediately

說咒曰：

「烏波僧荷嚟(一)　娑荷嚟(二)　紇唎(二合)(三)　室唎(二合)地唎(二合)底弭輸誕你(四)　羯量曩遏他(二合)涅弟閃缽啰(二合)底皤底(五)　質多末弩弭攘那弭輸誕你(六)　阿(引)地耶(二合)怛么(二合)么呬遏馱缽唎輸誕你(七)　揭底枲蜜里(二合)底末底(八)　阿(引)褐啰你岌多(九)　岌多缽底(十)　薩嚟(十一)　薩啰筏底(十二)」

佛言：「無邊莊嚴！有諸天神住雪山中，彼等天神若如來力之所加持，而能授與諸說法者法之光明。」即說咒曰：

「末底弭輸誕你(一)　蘇育多寐唎曳(二合)(二)　阿竭啰(二合)呬多缽馱涅荷唎(三)　阿枳邏(引)枲你(四)　阿弭邏枲你(五)　郁他(引)曩三半寧(六)　弭你多三么(引)那缽底(七)　末底阿揭羅(二合)怒蘗諦(八)」

大寶積經卷第六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七

大唐三藏菩提流志奉　制譯第二無邊莊嚴會清凈陀羅尼品第三之二

爾時佛告無邊莊嚴：「有諸天神住雞羅娑山，彼等天神能令諸說法者六根清凈，于諸演說開示法時，助其語業令相續說。」即說咒曰：

「缽啰(二合)多缽

【現代漢語翻譯】現代漢語譯本咒語說：『烏波僧荷嚟(1)（upasamhara，收攝）娑荷嚟(2)（samhara，攝持）紇唎(二合)(3)（hrih，種子字）室唎(二合)地唎(二合)底弭輸誕你(4)（sri-dhrti-visuddhani，吉祥、堅持、清凈）羯量曩遏他(二合)涅弟閃缽啰(二合)底皤底(5)（kalyana-artha-nirdesa-pratibhati，善、義、指示、顯現）質多末弩弭攘那弭輸誕你(6)（citta-manovijnana-visuddhani，心、意、識、清凈）阿(引)地耶(二合)怛么(二合)么呬遏馱缽唎輸誕你(7)（adya-atma-mahi-artha-parisuddhani，今日、自我、偉大、義、完全清凈）揭底枲蜜里(二合)底末底(8)（gati-smrti-mati，行、憶念、智慧）阿(引)褐啰你岌多(9)（aharanigopta，不取、守護）岌多缽底(10)（gopta-pati，守護者、主）薩嚟(11)（sare，流動）薩啰筏底(12)（saravati，流動者）』

佛說：『無邊莊嚴！有諸天神住在雪山中，這些天神如果受到如來力量的加持，就能給予說法者法的光明。』即說咒語：

『末底弭輸誕你(1)（mati-visuddhani，智慧清凈）蘇育多寐唎曳(二合)(2)（suyuta-meraye，善結合、山）阿竭啰(二合)呬多缽馱涅荷唎(3)（agra-hita-padanihari，最上、利益、足跡、引導）阿枳邏(引)枲你(4)（akilasyani，不疲倦）阿弭邏枲你(5)（amilasyani，不混濁）郁他(引)曩三半寧(6)（utthana-sampanni，奮起、成就）弭你多三么(引)那缽底(7)（minita-samana-pati，衡量、平等、主）末底阿揭羅(二合)怒蘗諦(8)（mati-agra-udgate，智慧、最上、升起）』

《大寶積經》卷第六大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第七

大唐三藏菩提流志奉　制譯第二無邊莊嚴會清凈陀羅尼品第三之二

這時，佛告訴無邊莊嚴：『有諸天神住在雞羅娑山（Kailasa，雪山），這些天神能使說法者的六根清凈，在演說開示佛法時，幫助他們的語言表達，使其能夠連續不斷地宣說。』即說咒語：

『缽啰(二合)多缽

【English Translation】 English version The mantra is spoken thus: 'Upasamhare (1) (upasamhara, gathering), samhare (2) (samhara, holding), hrih (3) (hrih, seed syllable), sri-dhrti-visuddhani (4) (sri-dhrti-visuddhani, auspiciousness, steadfastness, purity), kalyana-artha-nirdesa-pratibhati (5) (kalyana-artha-nirdesa-pratibhati, good, meaning, instruction, manifestation), citta-manovijnana-visuddhani (6) (citta-manovijnana-visuddhani, mind, thought, consciousness, purity), adya-atma-mahi-artha-parisuddhani (7) (adya-atma-mahi-artha-parisuddhani, today, self, greatness, meaning, complete purity), gati-smrti-mati (8) (gati-smrti-mati, going, memory, wisdom), aharanigopta (9) (aharanigopta, not taking, guarding), gopta-pati (10) (gopta-pati, guardian, lord), sare (11) (sare, flowing), saravati (12) (saravati, flowing one).'

The Buddha said, 'Immeasurable Adornment! There are gods dwelling in the Snow Mountains. If these gods are empowered by the Tathagata's power, they can grant the light of the Dharma to those who preach it.' Then he spoke the mantra:

'Mati-visuddhani (1) (mati-visuddhani, wisdom purity), suyuta-meraye (2) (suyuta-meraye, well-joined, mountain), agra-hita-padanihari (3) (agra-hita-padanihari, supreme, benefit, footprints, guiding), akilasyani (4) (akilasyani, not weary), amilasyani (5) (amilasyani, not turbid), utthana-sampanni (6) (utthana-sampanni, rising, accomplishment), minita-samana-pati (7) (minita-samana-pati, measuring, equal, lord), mati-agra-udgate (8) (mati-agra-udgate, wisdom, supreme, rising).'

The Great Treasure Trove Sutra, Volume 6 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 7

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, Second Immeasurable Adornment Assembly, Chapter Three, Section Two on the Pure Dharani

At that time, the Buddha said to Immeasurable Adornment, 'There are gods dwelling on Mount Kailasa. These gods can purify the six senses of those who preach the Dharma. When they expound and reveal the Dharma, they assist their speech, enabling them to speak continuously.' Then he spoke the mantra:

'Prata-pa'

怛底(一)　吠嚧折那筏底(二)　沒陀末底(三)　嚩蘇末底(四)　達摩末底(五)　遏三缽啰(二合)謀(上)沙筏底(六)　粵皤珊㮈唎設曩筏底(七)　烏波僧荷啰涅弟賒筏底(八)」

佛言：「無邊莊嚴！有諸天神住娑羅林，彼等天神能令諸說法者身語意業皆悉清凈，及能令彼言音清徹，謂美妙聲可愛樂聲，及能授與愛語不相違語。」即說咒曰：

「涅啰(引)藍婆阿孽啰(二合)羯嚟(一)　乞曬么毗制曳(二)　涅皤娑筏底(三)　涅荷啰筏底(四)　烏阇筏底(五)　烏波曩酩底(六)　烏波僧荷啰羯啰尼(上)(七)　阿(引)尾舍他(八)　伊荷馱啰尼目溪(九)　達摩目溪(十)　達摩波吒嚟(十一)」

佛言：「無邊莊嚴！有諸天神住雪山南面，彼等天神為說法者、於此法中勤修行者、樂求法者、愛樂法者，益其精氣。」即說咒曰：

「羯唎耶(二合)曩遏他(二合)微薩若你(一)　驕賒唎耶(二合)怒孽帝(二)　嗚播(引)耶僧仡唎(二合)呬(引)帝(三)　微寧目帝(四)　扇(引)多缽那微薩啰你(五)　烏皤(引上)婆耶賒筏底(六)」

佛言：「無邊莊嚴！有諸天神住大海岸，彼等天神為聞法故，為諸法師而作安樂。如來為欲利益彼故說

【現代漢語翻譯】現代漢語譯本怛底(一)（tadi，意為『彼』）吠嚧折那筏底(二)（Virocana-vati，意為『光明者』）沒陀末底(三)（Buddha-mati，意為『覺悟之智』）嚩蘇末底(四)（Vasu-mati，意為『財富之智』）達摩末底(五)（Dharma-mati，意為『法之智』）遏三缽啰(二合)謀(上)沙筏底(六)（Asampramosa-vati，意為『不忘失之智』）粵皤珊㮈唎設曩筏底(七)（Upasampad-abhisecana-vati，意為『圓滿灌頂之智』）烏波僧荷啰涅弟賒筏底(八)（Upasamhara-nirdesa-vati，意為『攝持教導之智』）」

佛說：『無邊莊嚴！有諸天神住在娑羅林（sala forest），他們能使說法者的身、語、意業都清凈，並能使他們的言語清晰，發出美妙動聽的聲音，並能給予愛語和不相違背的語言。』隨即說了咒語：

『涅啰(引)藍婆阿孽啰(二合)羯嚟(一)（Niramba-agrakari，意為『無垢首領』）乞曬么毗制曳(二)（Ksema-vijaye，意為『安穩勝利』）涅皤娑筏底(三)（Nirbhasa-vati，意為『光輝者』）涅荷啰筏底(四)（Nihara-vati，意為『引導者』）烏阇筏底(五)（Uja-vati，意為『力量者』）烏波曩酩底(六)（Upana-mati，意為『接近者』）烏波僧荷啰羯啰尼(上)(七)（Upasamhara-karani，意為『攝持者』）阿(引)尾舍他(八)（Avesatha，意為『進入』）伊荷馱啰尼目溪(九)（Iha-dharani-mukhi，意為『此陀羅尼之首』）達摩目溪(十)（Dharma-mukhi，意為『法之首』）達摩波吒嚟(十一)（Dharma-patali，意為『法之守護者』）』

佛說：『無邊莊嚴！有諸天神住在雪山南面，他們爲了說法者、在此法中勤奮修行者、樂於求法者、喜愛法者，增益他們的精氣。』隨即說了咒語：

『羯唎耶(二合)曩遏他(二合)微薩若你(一)（Kriya-nartha-visarani，意為『行為之義的傳播者』）驕賒唎耶(二合)怒孽帝(二)（Kausala-anugate，意為『善巧隨行者』）嗚播(引)耶僧仡唎(二合)呬(引)帝(三)（Upaya-samgrahite，意為『善巧攝受者』）微寧目帝(四)（Vinirmukte，意為『解脫者』）扇(引)多缽那微薩啰你(五)（Santa-padma-visarani，意為『寂靜蓮花之傳播者』）烏皤(引上)婆耶賒筏底(六)（Upabhaya-sravati，意為『利益之流』）』

佛說：『無邊莊嚴！有諸天神住在大海岸，他們爲了聽法，爲了諸位法師而帶來安樂。如來爲了利益他們，說了……』

【English Translation】 English version Tadi (1) (meaning 'that') Virocana-vati (2) (meaning 'the luminous one') Buddha-mati (3) (meaning 'wisdom of enlightenment') Vasu-mati (4) (meaning 'wisdom of wealth') Dharma-mati (5) (meaning 'wisdom of Dharma') Asampramosa-vati (6) (meaning 'wisdom of non-forgetfulness') Upasampad-abhisecana-vati (7) (meaning 'wisdom of complete consecration') Upasamhara-nirdesa-vati (8) (meaning 'wisdom of gathering and instruction')."

The Buddha said, 'Boundless Adornment! There are gods dwelling in the Sala forest, and these gods can purify the body, speech, and mind actions of those who preach the Dharma, and they can make their speech clear, producing beautiful and pleasing sounds, and they can grant loving speech and non-contradictory words.' Then he spoke the mantra:

'Niramba-agrakari (1) (meaning 'faultless leader') Ksema-vijaye (2) (meaning 'secure victory') Nirbhasa-vati (3) (meaning 'the shining one') Nihara-vati (4) (meaning 'the guide') Uja-vati (5) (meaning 'the powerful one') Upana-mati (6) (meaning 'the approaching one') Upasamhara-karani (7) (meaning 'the gatherer') Avesatha (8) (meaning 'enter') Iha-dharani-mukhi (9) (meaning 'the head of this dharani') Dharma-mukhi (10) (meaning 'the head of Dharma') Dharma-patali (11) (meaning 'the protector of Dharma').'

The Buddha said, 'Boundless Adornment! There are gods dwelling on the south side of the Snow Mountains, and these gods benefit the essence of those who preach the Dharma, those who diligently practice in this Dharma, those who are happy to seek the Dharma, and those who love the Dharma.' Then he spoke the mantra:

'Kriya-nartha-visarani (1) (meaning 'the disseminator of the meaning of action') Kausala-anugate (2) (meaning 'the follower of skillfulness') Upaya-samgrahite (3) (meaning 'the skillful gatherer') Vinirmukte (4) (meaning 'the liberated one') Santa-padma-visarani (5) (meaning 'the disseminator of the peaceful lotus') Upabhaya-sravati (6) (meaning 'the flow of benefit').'

The Buddha said, 'Boundless Adornment! There are gods dwelling on the great ocean shore, and these gods bring happiness to the Dharma masters for the sake of hearing the Dharma. The Tathagata, for the sake of benefiting them, spoke...'

此咒句，及天帝釋亦能授與此諸咒句。此是能攝帝釋等句。」即說咒曰：

「么棄缽底(一)　么蘇莽底(二)　泥(引)婆(上)阿啰(二合)若(三)　舍至缽底(四)　薩婆阿蘇啰曩(五)　涅羅(二合)伽(引)多你(六)　未而曬(二合)野(七)　素缽啰(二合)底瑟恥多(八)　缽啰(二合)莽阿啰(二合)娜怒(上)比(九)　阿素啰(上)喃(十)　泥嚩南(上)阿地缽砧(知臨反)(十一)　薩(上)(十二)　那布啰塞仡唎(二合)睹(引)呬涅(十三)　泥微呬庶(上)皤(上)細(十四)　嚩(引)娑嚩薩那(十五)　布爛㮈啰(十六)　都(十七)　多(引)閉肆(十八)　阿素啰(二合)薩那(十九)　墮喏(上)阿䞘(其迄反)林(二十)　多嚩(二合)缽施埵(二十一)　微圖孕(二合)肆多(二十二)　么訶素啰(二十三)　阿素麗那啰(二合)缽啰演底(二十四)　避(引)多啰(二合)悉多(二合)(二十五)　那輸地賒(二十六)　那莽勃陀肆也(二合)(二十七)　已曷底(二合)使曳(二合)(二十八)　曩么獄(去)多啰(二合)(二十九)　摩訶野舍(三十)　泥嚩(引)阿素啰肆酩(三十一)　僧孽啰(二合)名(上)(三十二)　勃陀攝陀(三十三)

【現代漢語翻譯】現代漢語譯本這個咒語，連天帝釋（Indra，佛教的護法神）也能傳授。這是能統攝帝釋等天神的咒語。』即說咒語如下：『摩棄缽底（一），摩蘇莽底（二），泥婆阿啰若（三），舍至缽底（四），薩婆阿蘇啰曩（五），涅羅伽多你（六），未而曬野（七），素缽啰底瑟恥多（八），缽啰莽阿啰娜怒比（九），阿素啰喃（十），泥嚩南阿地缽砧（十一），薩（十二），那布啰塞仡唎睹呬涅（十三），泥微呬庶皤細（十四），嚩娑嚩薩那（十五），布爛㮈啰（十六），都（十七），多閉肆（十八），阿素啰薩那（十九），墮喏阿䞘林（二十），多嚩缽施埵（二十一），微圖孕肆多（二十二），摩訶素啰（二十三），阿素麗那啰缽啰演底（二十四），避多啰悉多（二十五），那輸地賒（二十六），那莽勃陀肆也（二十七），已曷底使曳（二十八），曩么獄多啰（二十九），摩訶野舍（三十），泥嚩阿素啰肆酩（三十一），僧孽啰名（三十二），勃陀攝陀（三十三）。』

【English Translation】 English version This mantra, even Śakra (Indra, the king of gods in Buddhism) can impart these mantras. This is the mantra that can encompass Śakra and other gods.』 Then he spoke the mantra as follows: 『Maki-pati (1), Masu-manti (2), Ni-bha-ara-ja (3), Shachi-pati (4), Sarva-asura-nam (5), Niro-ga-ta-ni (6), Vi-ra-shai-ya (7), Su-pra-ti-shthita (8), Pra-ma-ara-na-nu-bi (9), Asura-nam (10), Deva-nam-adhipatim (11), Sa (12), Na-pura-sa-kri-tu-hi-ni (13), Ni-vi-hi-shu-bha-se (14), Va-sva-sa-na (15), Pu-ran-na-ra (16), Tu (17), Ta-pe-si (18), Asura-sa-na (19), Da-no-a-ri-lim (20), Ta-va-pa-shi-tva (21), Vi-tu-yun-si-ta (22), Maha-sura (23), Asu-ri-na-ra-pra-yan-ti (24), Bhi-ta-ra-si-ta (25), Na-shu-di-sha (26), Na-ma-buddha-si-ya (27), I-ha-ti-shi-ye (28), Na-ma-yuk-ta-ra (29), Maha-yasha (30), Deva-asura-si-min (31), Sam-gra-ma (32), Buddha-shata (33).』

阿耨多啰(三十四)　室啰(二合)末斯(三十五)　泥嚩微誓耶(三十六)　那麼勃陀(引)底曩(引)莽斯(三十七)　僧(上)羯啰(二合)么闡(引)那(去)斯末捻(引)(三十八)　勃陀囊(引)銘曩嚩呬多(三十九)　微誓曳素(四十)　多多泥嚩(四十一)　阿素啰室者(二合)(四十二)　微寧多口*梵　訖里(二合)多(引)帝(四十四)　啰乞沙(二合)泥嚩(引)南(上)(四十五)　么努沙(引)南(四十六)　啰乞沙(二合)三(上)尾那(四十七)　曳翳訶(四十八)　達么你泥世(四十九)　污多讕(二合)底(五十)　素(引)缽啰(二合)底瑟恥(二合)多(五十一)　寧疙(魚近反)里(二合)呬多(五十二)　多嚩(二合)夜(引)阿素(引)啰(五十三)　阿啰(二合)去灑(二合)娑藥叉緊那啰(五十四)　曩(引)伽鳩盤吒步多你(五十五)　毗舍(引)遮那曩嚩多他(五十六)　阿者羅悉他(上、二合)曩(五十七)　缽啰(二合)缽睹肆(五十八)　印那啰(二合)印那啰(二合)(五十九)　布啰(二合)塞訖里(二合)多(六十)　阿底嚴毗(引)啰(六十一)　扇(引)旦(引)者(六十二)　阿孽啰(二合)布𡀔沙(六十三)　細(引

【現代漢語翻譯】現代漢語譯本阿耨多啰（anuttara，無上）！室啰末斯（śramas，勤勞者）！泥嚩微誓耶（devaviśeṣāya，諸天殊勝者）！那麼勃陀底曩莽斯（namo buddhānāṃ，禮敬諸佛）！僧羯啰么闡那斯末捻（saṃkarama-śāsanāś-matena，依隨教法行）！勃陀囊銘曩嚩呬多（buddhānāṃ me nāma vāhita，諸佛名號被我稱揚）！微誓曳素（viśeṣeṣu，殊勝中）！多多泥嚩（tathā deva，如是天）！阿素啰室者（asuraśca，阿修羅等）！微寧多[口*梵]（vinītāḥ，被調伏者）！訖里多帝（kṛtā te，已作彼）！啰乞沙泥嚩南（rakṣā devānām，守護諸天）！么努沙南（manuṣyāṇām，守護人類）！啰乞沙三尾那（rakṣāṃ vidhā，守護之法）！曳翳訶（ye iha，彼等在此）！達么你泥世（dharme nideśe，於法教中）！污多讕底（utpādanti，生起）！素缽啰底瑟恥多（supratiṣṭhitāḥ，善安住）！寧疙里呬多（nigṛhītāḥ，被攝持）！多嚩夜阿素啰（tava asurāḥ，你的阿修羅）！阿啰去灑娑藥叉緊那啰（rākṣasā yakṣā kinnarā，羅剎、夜叉、緊那羅）！曩伽鳩盤吒步多你（nāgā kumbhāṇḍā bhūtāni，龍、鳩盤荼、鬼神）！毗舍遮那曩嚩多他（piśācā nānāvidhā，毗舍遮等種種）！阿者啰悉他曩（acalā sthānā，不動之處）！缽啰缽睹肆（prāptum si，為獲得）！印那啰印那啰（indra indra，帝釋天）！布啰塞訖里多（puraskṛtāḥ，被推崇）！阿底嚴毗啰（atyanta vīrāḥ，極度勇猛）！扇旦者（śāntāśca，寂靜者）！阿孽啰布𡀔沙（agryāḥ puruṣāḥ，最上士）！細（śrī，吉祥）！ English version Anuttara (Unsurpassed)! Śramas (The diligent ones)! Devaviśeṣāya (To the distinguished among gods)! Namo buddhānāṃ (Homage to the Buddhas)! Saṃkarama-śāsanāś-matena (Following the teachings)! Buddhānāṃ me nāma vāhita (The names of the Buddhas are proclaimed by me)! Viśeṣeṣu (Among the distinguished)! Tathā deva (Thus, gods)! Asuraśca (And Asuras)! Vinītāḥ (The tamed ones)! Kṛtā te (They have done)! Rakṣā devānām (Protection of the gods)! Manuṣyāṇām (Of humans)! Rakṣāṃ vidhā (The method of protection)! Ye iha (Those who are here)! Dharme nideśe (In the teaching of the Dharma)! Utpādanti (Arise)! Supratiṣṭhitāḥ (Well established)! Nigṛhītāḥ (Are restrained)! Tava asurāḥ (Your Asuras)! Rākṣasā yakṣā kinnarā (Rākṣasas, Yakṣas, Kinnaras)! Nāgā kumbhāṇḍā bhūtāni (Nāgas, Kumbhāṇḍas, Bhūtas)! Piśācā nānāvidhā (Piśācas of various kinds)! Acalā sthānā (Immovable places)! Prāptum si (To attain)! Indra indra (Indra)! Puraskṛtāḥ (Are honored)! Atyanta vīrāḥ (Extremely courageous)! Śāntāśca (And peaceful)! Agryāḥ puruṣāḥ (The foremost men)! Śrī (Auspicious)!

【English Translation】 Anuttara (Unsurpassed)! Śramas (The diligent ones)! Devaviśeṣāya (To the distinguished among gods)! Homage to the Buddhas! Following the teachings! The names of the Buddhas are proclaimed by me! Among the distinguished! Thus, gods! And Asuras! The tamed ones! They have done! Protection of the gods! Of humans! The method of protection! Those who are here! In the teaching of the Dharma! Arise! Well established! Are restrained! Your Asuras! Rākṣasas, Yakṣas, Kinnaras! Nāgas, Kumbhāṇḍas, Bhūtas! Piśācas of various kinds! Immovable places! To attain! Indra! Are honored! Extremely courageous! And peaceful! The foremost men! Auspicious!

)尾囊(六十四)　缽啰(二合)攘漫睹(引)肆(六十五)　泥末那啰(二合)(六十六)　勃地么(引)多他微庶路(二合)多(六十七)　阿(引)末舍翳訶(六十八)　素多啰(二合)肆氏(六十九)　阿啰(二合)乞沙(二合)三(上)末娜呬多(七十)　娑訶薩啰(二合)泥多啰(二合)(七十一)　素(引)目佉罨播娑(二合)麗(七十二)　缽唎嚩(引)履多(七十三)　污波悶攘(汝陽反)薩嚩(二合)甘羯忙(七十四)　布啰(二合)迷呬睹肆銘(七十五)　野訖唎(二合)檐(七十六)　阿底缽始遮(七十七)　阿努缽啰(二合)沒多(七十八)　阿者羅素缽唎(二合)底瑟恥(二合)多(七十九)　訖里(二合)膽呬(八十)　據舍藍布啰(二合)迷(八十一)　么怒世數(八十二)　忙呬(引)缽底(八十三)　布啰嚩(二合)虛牟肆(八十四)　泥嚩(引)南(上)(八十五)　布𡂉印底(八十六)　答嚩忙努(引)沙(上)(八十七)　勃陀肆野(二合)訖唎(二合)得嚩(二合)(八十八)　薩得迦(二合)藍(八十九)　布阇陛殺底(九十)　帝莫呼(九十一)　摩訶嚩莽寧(九十二)　微者藍皤嚩南者(九十三)　素庶(引)皤底(九十四)　泥嚩來野肆(去)(九十五)　莽

【現代漢語翻譯】現代漢語譯本尾囊（64），缽啰攘漫睹肆（65），泥末那啰（66），勃地么多他微庶路多（67），阿末舍翳訶（68），素多啰肆氏（69），阿啰乞沙三末娜呬多（70），娑訶薩啰泥多啰（71），素目佉罨播娑麗（72），缽唎嚩履多（73），污波悶攘薩嚩甘羯忙（74），布啰迷呬睹肆銘（75），野訖唎檐（76），阿底缽始遮（77），阿努缽啰沒多（78），阿者羅素缽唎底瑟恥多（79），訖里膽呬（80），據舍藍布啰迷（81），么怒世數（82），忙呬缽底（83），布啰嚩虛牟肆（84），泥嚩南（85），布𡂉印底（86），答嚩忙努沙（87），勃陀肆野訖唎得嚩（88），薩得迦藍（89），布阇陛殺底（90），帝莫呼（91），摩訶嚩莽寧（92），微者藍皤嚩南者（93），素庶皤底（94），泥嚩來野肆（95），莽

【English Translation】 English version Tail sac (64), Patra-jñāna-dṛṣṭi-siddhi (65), Nimala-nara (66), Bodhi-mā-tathā-viśuddha-loka (67), Ama-śaya-iha (68), Sutara-siddhi (69), Araksa-samanta-hita (70), Sahasra-netra (71), Sumukha-upāsana-lī (72), Parivṛta (73), Upamṛdya-sarva-karma (74), Pura-hetu-siddhi-me (75), Yakṛt-gṛha (76), Ati-paśyaca (77), Anupalabdha (78), Acala-supratiṣṭhita (79), Kṛta-hṛdaya (80), Kuśala-pura-me (81), Manuṣyeṣu (82), Mā-hi-pati (83), Pūrva-bhū-siddhi (84), Devānām (85), Pūjā-prati (86), Tvām-manuṣa (87), Buddha-siddhi-kṛtvā (88), Sat-kālam (89), Pūjā-bhiṣakti (90), Te-mohu (91), Mahā-vāmanī (92), Vicāra-bhāvanā-ca (93), Suśuddha-bhavati (94), Deva-laya-siddhi (95), Ma

地野(二合)肆氏(九十六)　野去疏(二合)呬(九十七)　播履嚩履睹(九十八)　缽啰(二合)灆磨(九十九)　呵唎磨𤙖者(一百)　多嚩肆迦(一百一)　微舍那阿疙啰(二合)嚩(引)呬(一百二)　娑哆底么底(一百三)　素啰多缽啰(二合)底(一百四)　娑啰多娑多他(一百五)　缽啰(二合)部(引)薩建陀(一百六)　阿你啰者莽啰者(一百七)　摩訶磨霓(一百八)　摩訶薩建(引)陀(一百九)　摩訶計都(一百十)　素缽啰(二合)地者(一百十一)　摩訶磨啰(一百十二)　翳帝藥叉(一百十三)　摩訶帝喏(一百十四)　阿啰(二合)乞羼(二合)底皤嚩南多嚩(一百十五)　摩護藥叉缽唎(二合)嚩(引)𡀔(一百十六)　曳那輸皤肆嚩娑嚩(一百十七)　摩素薩嚩嚩素底喏(一百十八)　摩訶帝喏摩訶仰你(一百十九)　摩訶缽啰(二合)訶啰怒制嚩(一百二十)　阿尾呬(上)娑那耶(引)多替嚩者(一百二十一)　素名嚧暮啰陀(二合)你(一百二十二)　多嚩嚩娑嚩(一百二十三)　薩嚩泥嚩(一百二十四)　布啰塞訖唎(二合)睹(一百二十五)　庶(去引)婆底(一百二十六)　婆嚩曩污婆(引)娑(一百二十七)　缽啰(二合)磨悶者肆(一百二十八)　底喏娑(

一百二十九)」

佛言：「無邊莊嚴！此是能攝帝釋等句。若善男子趣菩提者、于彼后時有諸眾生攝受法者、及為眾生攝法善巧得安住者，由是諸句，天帝釋等而當授與此等諸句。」

佛言：「無邊莊嚴！何者是能攝四天王並眷屬句？」而說頌曰：

「于彼住夜叉，　　無忿無擾亂，　多聞之長子，　　及父咸恭敬。　刪阇耶夜叉，　　及諸勝軍旅，　而常擁護彼，　　愛樂此法者。　持國大神王，　　恒將諸眷屬，　彼亦常衛護，　　善說此經者。　丑目之眷屬，　　自身與軍眾，　若能住此教，　　一切當擁護。　增長王亦爾，　　軍旅及諸眾，　愛樂此法者，　　普皆作衛護。　幢幡大幢力，　　此住于東方，　大稱羅剎斯，　　彼皆攝入此。　而於此法門，　　有能受持者，　自身與眷屬，　　常親近守護。　藍婆毗羯遮，　　並及悉馱多，　奚離末底等，　　此皆住南方。　侍衛于帝釋，　　彼皆攝入此，　擁護益精氣，　　一切智者說。　劍離三蜜多，　　及伽羅系翅，　並與蜜室多，　　名稱羅剎斯，　皆住于西方，　　此等皆攝來，　說法了義者，　　一切常擁護。　實諦有實諦，　　名稱羅剎斯，　深信於此法，　　彼住于北方。

【現代漢語翻譯】現代漢語譯本佛陀說：『無邊莊嚴（菩薩名）！這些是能夠攝受帝釋（天神名）等天神的語句。如果善男子追求菩提（覺悟），在他們之後的時代，有眾生接受佛法，並且善巧地為眾生安住佛法，由於這些語句，天帝釋等天神將會把這些語句傳授給他們。』佛陀說：『無邊莊嚴！哪些是能夠攝受四天王（佛教護法神）及其眷屬的語句呢？』於是說了偈頌：『住在那裡（指四天王所住之處）的夜叉（守護神），沒有憤怒，沒有擾亂，多聞天王的長子，以及他的父親都恭敬地對待他們。刪阇耶（夜叉名）夜叉，以及所有強大的軍隊，常常擁護那些喜愛此法的人。持國（天王名）大神王，總是帶領他的眷屬，他們也常常衛護那些善於宣說此經的人。丑目（夜叉名）的眷屬，他們自身和軍隊，如果能夠安住於此教法，一切都應當受到擁護。增長（天王名）王也是如此，他的軍隊和所有眷屬，喜愛此法的人，都普遍地受到衛護。幢幡（夜叉名）大幢力，他住在東方，大稱（羅剎名）羅剎斯，他們都被攝入這裡。對於這個法門，有能夠受持的人，他們自身和眷屬，常常親近守護。藍婆（夜叉名）毗羯遮（夜叉名），以及悉馱多（夜叉名），奚離末底（夜叉名）等，他們都住在南方。侍衛帝釋（天神名）的那些，他們都被攝入這裡，擁護並增益精氣，一切智者（佛陀）這樣說。劍離（羅剎名）三蜜多（羅剎名），以及伽羅系翅（羅剎名），還有蜜室多（羅剎名），名稱（羅剎名）羅剎斯，他們都住在西方，這些都被攝入這裡，對於宣說究竟義理的人，一切都常常擁護。實諦（羅剎名）有實諦（羅剎名），名稱（羅剎名）羅剎斯，他們深信此法，他們住在北方。』

【English Translation】 English version The Buddha said, 'Immeasurable Adornment (a Bodhisattva's name)! These are the phrases that can gather in Indra (a deity's name) and other gods. If good men pursue Bodhi (enlightenment), and in their later times, there are beings who receive the Dharma, and who skillfully settle beings in the Dharma, then due to these phrases, Indra and other gods will impart these phrases to them.' The Buddha said, 'Immeasurable Adornment! Which are the phrases that can gather in the Four Heavenly Kings (Buddhist guardian deities) and their retinues?' Then he spoke in verses: 'The Yakshas (guardian spirits) who dwell there (referring to the places where the Four Heavenly Kings dwell), without anger, without disturbance, the eldest son of the King of Much Learning, and his father, all treat them with respect. Sanjaya (a Yaksha's name) Yaksha, and all the powerful armies, constantly protect those who love this Dharma. The Great King Dhritarashtra (a Heavenly King's name), always leads his retinue, and they also constantly guard those who are good at expounding this sutra. The retinue of Ugly Eyes (a Yaksha's name), themselves and their armies, if they can abide in this teaching, all should be protected. King Virudhaka (a Heavenly King's name) is also like this, his armies and all his retinue, those who love this Dharma, are all universally protected. Banner (a Yaksha's name) Great Banner Power, he dwells in the East, Great Name (a Rakshasa's name) Rakshasis, they are all gathered here. For this Dharma gate, those who can uphold it, themselves and their retinue, are always closely guarded. Lamba (a Yaksha's name) Vikarsha (a Yaksha's name), and Siddhattha (a Yaksha's name), Hirimati (a Yaksha's name), etc., they all dwell in the South. Those who attend to Indra (a deity's name), they are all gathered here, protecting and increasing their vital energy, thus says the All-Knowing One (the Buddha). Kshara (a Rakshasa's name) Samita (a Rakshasa's name), and Kalakeshi (a Rakshasa's name), and also Misita (a Rakshasa's name), Name (a Rakshasa's name) Rakshasis, They all dwell in the West, these are all gathered here, for those who expound the ultimate meaning, all are constantly protected. Truth (a Rakshasa's name) has Truth (a Rakshasa's name), Name (a Rakshasa's name) Rakshasis, they deeply believe in this Dharma, they dwell in the North.'

佛為擁護故，　　攝彼來入此，　由如來威力，　　一切合掌住。」

佛言：「無邊莊嚴！何者是能攝四天王並諸眷屬侍從內宮令入之句？」即說咒曰：

「散寧微舍你(一)　摩訶(引)薩嚟(二)　摩訶揭你(三)　摩訶揭若你(四)　缽啰(二合)步(引)多微誓曳(五)　馱嚩(二合)社阿孽啰(六)　污播嚩(引)薩你(七)　阿你邏(引)細曩睹娑呵(八)　曩曩筏囊㮈賒你舍(九)　折埵唎(引)路(引)迦播(引)啰你(十)　睹肆銘啰(引)若曩污折他(十一)　阿(引)吠設娜(十二)　伊呵薩曼嚩(引)呵啰他(去)(十三)　勿啰(二合)𡂉寧孽啰(二合)呵(十四)　薩迷折突地舍(十五)」

佛言：「無邊莊嚴！何者是摧伏魔波旬句？汝應諦聽善思念之。」即說咒曰：

「蜜底麗(二合)(一)　蜜多啰嚩底(二)　迦𡀔寧(三)　迦𡀔曩嚩底(四)　微步(引)底(五)　微步(引)多嚩底(六)　缽啰(二合)牟折你(七)　缽啰(二合)牟折囊嚩底(八)　訖唎(二合)多訖唎(二合)多嚩底(九)　阿怒仰酩(十)　阿怒仰莽嚩底(十一)　鄔播(引)多掣娜你(十二)　伽(引)么微嚩攘你(十三)　底唎(二合)瑟曩(二合)娑牟姝(去)

【現代漢語翻譯】現代漢語譯本佛陀爲了守護他們，將他們攝入此地，憑藉如來的威力，一切都合掌而住。佛陀說：『無邊莊嚴！是什麼樣的語句能夠攝取四天王及其眷屬侍從進入內宮呢？』隨即說了咒語：『散寧微舍你(1)，摩訶(引)薩嚟(2)（偉大的本質），摩訶揭你(3)（偉大的行動），摩訶揭若你(4)（偉大的智慧），缽啰(二合)步(引)多微誓曳(5)（極度強大的力量），馱嚩(二合)社阿孽啰(6)（旗幟的頂端），污播嚩(引)薩你(7)（接近的住所），阿你邏(引)細曩睹娑呵(8)（無障礙的觀察），曩曩筏囊㮈賒你舍(9)（各種各樣的教導），折埵唎(引)路(引)迦播(引)啰你(10)（四界的守護者），睹肆銘啰(引)若曩污折他(11)（四位國王的敬意），阿(引)吠設娜(12)（進入），伊呵薩曼嚩(引)呵啰他(去)(13)（在此全部召集），勿啰(二合)𡂉寧孽啰(二合)呵(14)（迅速地抓住），薩迷折突地舍(15)（全部都來這裡）。』佛陀說：『無邊莊嚴！是什麼樣的語句能夠摧伏魔波旬呢？你應該仔細聽，好好思考。』隨即說了咒語：『蜜底麗(二合)(1)（友善），蜜多啰嚩底(2)（友善的持有者），迦𡀔寧(3)（行動者），迦𡀔曩嚩底(4)（行動的持有者），微步(引)底(5)（光輝），微步(引)多嚩底(6)（光輝的持有者），缽啰(二合)牟折你(7)（解脫者），缽啰(二合)牟折囊嚩底(8)（解脫的持有者），訖唎(二合)多訖唎(二合)多嚩底(9)（已完成的行動的持有者），阿怒仰酩(10)（不憤怒），阿怒仰莽嚩底(11)（不憤怒的持有者），鄔播(引)多掣娜你(12)（切斷障礙者），伽(引)么微嚩攘你(13)（去除障礙者），底唎(二合)瑟曩(二合)娑牟姝(去)（堅固的平靜）。』

【English Translation】 English version The Buddha, for the sake of protecting them, gathered them and brought them here. By the power of the Tathagata, all stood with their palms joined. The Buddha said, 'Boundless Adornment! What are the phrases that can gather the Four Heavenly Kings and their retinues and attendants into the inner palace?' Then he spoke the mantra: 'Saṃniṃ viśe ni (1), Mahā(long a)sari (2) (Great Essence), Mahāgani (3) (Great Action), Mahāgñāni (4) (Great Wisdom), Prabū(long u)tavīśaye (5) (Extremely Powerful Force), Dhvaja agra (6) (Top of the Banner), Upavāsani (7) (Approaching Abode), Anīlā(long a)sena dūṣaha (8) (Unobstructed Observation), Nānā vākya nideśa (9) (Various Teachings), Catur lokapālani (10) (Guardians of the Four Realms), Tuṣṭi me rājāna upacita (11) (Respect of the Four Kings), Āveśana (12) (Enter), Iha samantā āharatha (13) (Gather all here), Vraṃṇi graha (14) (Quickly Seize), Sarve catu diśa (15) (All come here).' The Buddha said, 'Boundless Adornment! What are the phrases that can subdue Mara Papiyas? You should listen carefully and contemplate well.' Then he spoke the mantra: 'Maitri (1) (Friendliness), Maitrāvati (2) (Holder of Friendliness), Kārini (3) (Doer), Kāraṇavati (4) (Holder of Action), Vibhūti (5) (Splendor), Vibhūtavati (6) (Holder of Splendor), Pramocani (7) (Liberator), Pramocanavati (8) (Holder of Liberation), Kṛta kṛtavati (9) (Holder of Completed Action), Anudvega (10) (Not Angry), Anudvegavati (11) (Holder of Not Being Angry), Upāya chedanī (12) (Cutter of Obstacles), Gāma vivarjani (13) (Remover of Obstacles), Dhṛṣṇa samupāśu (14) (Firm Tranquility).'

殺你(十四)　你孽唎(二合)呬(引)多忙(引)啰嚩藍(十五)　嗢多啰囊嚩底(十六)　缽啰(二合)底與(二合)多啰嚩底(十七)　鄔閉(引)去沙怒娑呬帝(十八)　阿(引)灆么囊微輸馱你(十九)　寧那啰(二合)舍曩(二十)　阿三(引)暮(引)訶你(二十一)　你瑟(二合)缽啰(二合)半(引)者寧(二十二)」

佛言：「無邊莊嚴！此是摧伏魔波旬句。由是句故，不令天魔及諸軍眾而得其便。」

佛言：「無邊莊嚴！何者是能攝彼大梵天句？汝今諦聽善思念之。」即說咒曰：

「阿地缽底(一)　摩訶悉他(去、引、二合)曩(上)筏底(二)　娑嚩(二合)琰訖唎(二合)多(三)　悉他(引、二合)曩酩底(四)　曩曩摩護微尾馱(五)　缽啰(二合)底與(二合)播薩他(二合)曩伽啰曩(六)　阿地伽薩他(二合)曩缽底(七)　庶馱薩他(引、二合)曩孽睹(八)　娑含(引)缽底(九)　阿地羯爛(引、二合)多(十)　微庶(引)馱曩(十一)　庶婆缽唎(十二)　缽啰庶皤(引)地目多(十三)　缽啰(二合)勃多(二合)室唎(二合)多(十四)　你嚩(引)娑囊(十五)　缽啰(二合)步(引)多(十六)　缽啰(二合)皤(十七)　你孽啰(二

【現代漢語翻譯】現代漢語譯本：殺你（十四），你孽唎（二合）呬（引）多忙（引）啰嚩藍（十五），嗢多啰囊嚩底（十六），缽啰（二合）底與（二合）多啰嚩底（十七），鄔閉（引）去沙怒娑呬帝（十八），阿（引）灆么囊微輸馱你（十九），寧那啰（二合）舍曩（二十），阿三（引）暮（引）訶你（二十一），你瑟（二合）缽啰（二合）半（引）者寧（二十二）。佛說：『無邊莊嚴！這是摧伏魔波旬的語句。因為這些語句，天魔和他們的軍隊都不能得逞。』佛說：『無邊莊嚴！什麼是能夠攝取大梵天的語句呢？你現在仔細聽，好好思考。』隨即說了咒語：『阿地缽底（一），摩訶悉他（去、引、二合）曩（上）筏底（二），娑嚩（二合）琰訖唎（二合）多（三），悉他（引、二合）曩酩底（四），曩曩摩護微尾馱（五），缽啰（二合）底與（二合）播薩他（二合）曩伽啰曩（六），阿地伽薩他（二合）曩缽底（七），庶馱薩他（引、二合）曩孽睹（八），娑含（引）缽底（九），阿地羯爛（引、二合）多（十），微庶（引）馱曩（十一），庶婆缽唎（十二），缽啰庶皤（引）地目多（十三），缽啰（二合）勃多（二合）室唎（二合）多（十四），你嚩（引）娑囊（十五），缽啰（二合）步（引）多（十六），缽啰（二合）皤（十七），你孽啰（二合）』

【English Translation】 English version: 'Śāni (14), ni-kṣi-hi-ta-ma-ra-va-laṃ (15), ud-ta-ra-na-va-ti (16), pra-ti-ya-ta-ra-va-ti (17), u-pe-kṣā-nu-sa-hi-te (18), ā-laṃ-ma-na-vi-śu-dha-ni (19), ni-na-ra-śa-na (20), a-saṃ-mu-ha-ni (21), ni-ṣa-pra-pa-ca-ni (22).' The Buddha said, 'Boundless Adornment! These are the phrases that subdue Māra Pāpīyas. Because of these phrases, the heavenly demons and their armies cannot gain advantage.' The Buddha said, 'Boundless Adornment! What are the phrases that can encompass the Great Brahmā? Now listen carefully and contemplate them well.' Then he spoke the mantra: 'Adhi-pati (1), mahā-stha-na-va-ti (2), sva-yaṃ-kṛ-ta (3), stha-na-me-ti (4), na-na-ma-hu-vi-vi-dha (5), pra-ti-ya-pa-sa-tha-na-ga-ra-na (6), adhi-ga-stha-na-pati (7), śu-dha-stha-na-ga-tu (8), sa-haṃ-pati (9), adhi-ka-ra-ta (10), vi-śu-dha-na (11), śu-bha-pa-ri (12), pra-śu-bha-dhi-mu-ta (13), pra-bhu-ta-śri-ta (14), ni-va-sa-na (15), pra-bhu-ta (16), pra-bha (17), ni-gra'

合)蹊(引)多伽(上)么(十八)　娑嚩(二合)悉底(二合)伽(引)么(十九)　缽啰(二合)底與(二合)播薩他(引、二合)曩(二十)」

佛言：「無邊莊嚴！此是能攝大梵天句。由是句故，大梵諸天能授與彼諸說法師清凈妙善等引梵行圓滿文句。」

佛言：「無邊莊嚴！何者是凈居諸天法光明句？汝今諦聽善思念之。」即說咒曰：

「微輸(引)馱曩嚩底(一)　案底么伽(引)嚕你(二)　伽(引)么磨嚩(三)　鄔娑(引)多(上)你(四)　缽啰(二合)涅酩多(引)你(五)　缽唎(二合)演多(六)　缽啰(二合)底與(二合)波悉他(二合)曩缽耶(引)(七)　嚩娑(引)曩(八)　阿(引)賴耶微輸(引)馱你(九)　阿(引)攘缽演多伽啰你(十)　案底么泥(上)舍(十一)　缽啰(二合)底與(二合)播悉他(引、二合)寧(十二)」

佛言：「無邊莊嚴！此是凈居諸天法光明句，由是咒句而能授與諸善男子我諸法藏。」

佛言：「無邊莊嚴！若有天王、人王、阿修羅王、迦樓羅王及諸龍王，或大威德小威德者，若信不信諸眾生等，我皆授與陀羅尼句，令其信者於此法中獲增上信，其不信者默然舍之，不令得起語言諍論。說此法時，若有來作障

【現代漢語翻譯】現代漢語譯本合) 蹊(引) 多伽(上) 么(十八) 娑嚩(二合) 悉底(二合) 伽(引) 么(十九) 缽啰(二合) 底與(二合) 播薩他(引、二合) 曩(二十) 佛說：『無邊莊嚴！這是能攝受大梵天之句。由於此句，大梵諸天能夠授予那些說法師清凈、微妙、善巧、等引、梵行圓滿的文句。』佛說：『無邊莊嚴！什麼是凈居諸天的法光明句？你現在仔細聽，好好思量。』隨即說了咒語：『微輸(引) 馱曩嚩底(一) 案底么伽(引) 嚕你(二) 伽(引) 么磨嚩(三) 鄔娑(引) 多(上) 你(四) 缽啰(二合) 涅酩多(引) 你(五) 缽唎(二合) 演多(六) 缽啰(二合) 底與(二合) 波悉他(二合) 曩缽耶(引)(七) 嚩娑(引) 曩(八) 阿(引) 賴耶微輸(引) 馱你(九) 阿(引) 攘缽演多伽啰你(十) 案底么泥(上) 舍(十一) 缽啰(二合) 底與(二合) 播悉他(引、二合) 寧(十二)』佛說：『無邊莊嚴！這是凈居諸天的法光明句，由於此咒句，能夠授予諸善男子我的一切法藏。』佛說：『無邊莊嚴！如果有天王、人王、阿修羅王、迦樓羅王（金翅鳥王）以及諸龍王，或者有大威德或小威德者，無論是信或不信的眾生，我都授予陀羅尼句，使其信者在此法中獲得增上信，不信者則默然捨棄，不令其生起語言爭論。在說此法時，若有人來作障礙，

【English Translation】 English version 『ha) khee(pull) duo qie(up) me(18) sva(two combined) siddhi(two combined) qie(pull) me(19) bala(two combined) di yu(two combined) bo sa ta(pull, two combined) na(20)』 The Buddha said, 『Immeasurable Adornment! This is the phrase that encompasses the Great Brahma Heaven. Because of this phrase, the Great Brahma Heavens can grant those Dharma teachers pure, subtle, skillful, samadhi, and complete Brahma conduct phrases.』 The Buddha said, 『Immeasurable Adornment! What is the Dharma light phrase of the Pure Abode Heavens? Now listen carefully and contemplate it well.』 Then he spoke the mantra: 『wei shu(pull) tuo na wa di(1) an di mo qie(pull) lu ni(2) qie(pull) mo mo wa(3) wu sa(pull) duo(up) ni(4) bala(two combined) nie ming duo(pull) ni(5) bo li(two combined) yan duo(6) bala(two combined) di yu(two combined) bo xi ta(two combined) na bo ye(pull)(7) wa sa(pull) na(8) a(pull) lai ye wei shu(pull) tuo ni(9) a(pull) rang bo yan duo qie la ni(10) an di mo ni(up) she(11) bala(two combined) di yu(two combined) bo xi ta(pull, two combined) ning(12)』 The Buddha said, 『Immeasurable Adornment! This is the Dharma light phrase of the Pure Abode Heavens. Because of this mantra phrase, it can grant all good men my entire Dharma treasury.』 The Buddha said, 『Immeasurable Adornment! If there are heavenly kings, human kings, Asura kings, Garuda kings (golden-winged bird kings), and all dragon kings, or those with great or small power, whether they are believing or non-believing beings, I will grant them the Dharani phrase, so that those who believe will gain increased faith in this Dharma, and those who do not believe will silently abandon it, not allowing them to engage in verbal disputes. When this Dharma is being spoken, if someone comes to create obstacles,

礙留難而悉摧伏。此中何者是能攝取凈信者句？」即說咒曰：

「愚嚧那(上)嚟(一)　阿者缽麗(二)　娑嚩(二合)毗涅呵(引)啰(三)　句末泥(四)　涅攘曩缽啰(二合)底微嚧異寧(五)　只多珊者曩你(六)　只多缽唎(二合)羯酩(七)　只多三(上)缽啰(二合)娑(引)那你(八)　么曩肆也(二合)(九)　呵唎灑(二合)伽啰你(十)　微攘曩肆也(二合)(十一)　阿怒娑嚩(二合)底(十二)　阿怒達么努閉去灑(二合)寧(十三)　呬都珊那唎舍你(十四)　多他阿去殺(二合)啰缽那(十五)　涅泥(上)舍(十六)　輸(引)地多(上)嚩底(十七)　野他(引)孽多(十八)　野他努句路(上)播么(十九)　鄔播莽涅泥(上、引)舍(二十)　微庶(引)地多(二十一)　怛多啰(二合)伽(引)麗(二十二)　曩者羯答微閻(二合)(二十三)　三(上)缽啰(二合)娑(引)娜遏他(二合)睹娑么(二十四)　野他(引)怒句懶者目佉(二十五)　鄔波僧賀啰喻你舍(二十六)　阿(引)舍耶肆也(二合)(二十七)　微庶(引)地耶(二十八)　野他庶(引)地底(二十九)　羅去灑(二合)曩羅去灑(二合)你(三十)　羅去灑(二合)曩嚩底(三十一)　

【現代漢語翻譯】現代漢語譯本：『能摧伏一切障礙和留難。』這裡面哪一句是能攝取凈信者的語句呢？」於是說了咒語：『嗡，愚嚧那(種子字，意為「智慧」)嚟(種子字，意為「光明」)，阿者缽麗(無障礙)，娑嚩(二合，意為「成就」)毗涅呵(引，意為「障礙」)啰(去除)，句末泥(智慧)，涅攘曩缽啰(二合，意為「智慧」)底微嚧異寧(殊勝)，只多珊者曩你(心之覺醒)，只多缽唎(二合，意為「心」)羯酩(凈化)，只多三(上，意為「心」)缽啰(二合，意為「清凈」)娑(引，意為「安住」)那你(安住)，么曩肆也(二合，意為「意」)，呵唎灑(二合，意為「喜悅」)伽啰你(攝取)，微攘曩肆也(二合，意為「識」)，阿怒娑嚩(二合，意為「隨順」)底(安住)，阿怒達么努閉去灑(二合，意為「隨順法」)寧(引導)，呬都珊那唎舍你(因緣顯現)，多他阿去殺(二合，意為「如來」)啰缽那(教導)，涅泥(上，意為「指示」)舍(指示)，輸(引，意為「清凈」)地多(上，意為「清凈」)嚩底(安住)，野他(引，意為「如」)孽多(所行)，野他努句路(上，意為「如」)播么(譬喻)，鄔播莽涅泥(上、引，意為「譬喻」)舍(指示)，微庶(引，意為「清凈」)地多(清凈)，怛多啰(二合，意為「彼」)伽(引，意為「行」)麗(行者)，曩者羯答微閻(二合，意為「不應作」)，三(上，意為「正」)缽啰(二合，意為「清凈」)娑(引，意為「安住」)娜遏他(二合，意為「義」)睹娑么(平等)，野他(引，意為「如」)怒句懶者目佉(隨順)，鄔波僧賀啰喻你舍(總結教導)，阿(引，意為「一切」)舍耶肆也(二合，意為「意樂」)，微庶(引，意為「清凈」)地耶(清凈)，野他庶(引，意為「如」)地底(安住)，羅去灑(二合，意為「守護」)曩羅去灑(二合，意為「守護」)你(守護)，羅去灑(二合，意為「守護」)曩嚩底(守護者)。』

【English Translation】 English version: 'That which subdues all obstacles and difficulties.' Which of these is the phrase that can gather pure faith?' Then he spoke the mantra: 'Om, guru na (seed syllable, meaning 'wisdom') ri (seed syllable, meaning 'light'), ajapari (unobstructed), svaha (accomplishment) vinayara (obstacles) hara (remove), kumatine (wisdom), niryanaprativirodini (superior), chitta sanjanani (awakening of the mind), chitta parikarmine (purification of the mind), chitta samprasadanani (abiding in the purity of the mind), manasiya (mind), harisha garani (gathering joy), vijnanasiya (consciousness), anusvati (abiding in accordance), anudharmanupeshani (guiding in accordance with the Dharma), hetu sandarshani (manifestation of causes), tatha agata (Tathagata) raprana (teaching), nirdesha (instruction), shuddha vatti (abiding in purity), yatha gata (as it is gone), yatha anukula upama (as it is suitable metaphor), upama nirdesha (instruction by metaphor), vishuddha (purified), tatra gari (practitioner), na cha kartavyam (should not be done), samprasada arthatusama (equal in meaning), yatha anukula mukha (in accordance), upasanghara yupadesha (summary teaching), ashayasiya (intention), vishuddha (purified), yatha sthiti (abiding), rakshana rakshani (protection), rakshana vatti (protector).'

羅去灑(二合)囊微輸馱你(三十二)　缽啰底吠馱遏他(三十三)　珊那唎(二合)舍你(三十四)　句舍啰冒他薩謎呵(三十五)　缽啰(二合)微者曳(三十六)　娑么娑啰你(三十七)　訖唎多(引)怒阿啰(二合)去史(二合)(三十八)　薩底也(二合)遏替(三十九)　薩底也(二合)南(上)(四十)　素微輸(引)地帝(四十一)」

佛言：「無邊莊嚴！此是能攝凈信者句及授與句，由是當能授與說此法師善品及義。善男子！我今復說摧伏不信者句。」即說咒曰：

「去灑(二合)迷(一)　去灑么嚩底(二)　迷多啰(二合)缽唎(二合)羯么(三)　缽啰(二合)底與(二合)波娑他(二合、引)寧(四)　伽𡀔囊缽啰(二合)底邏(引)婆(五)　呬多努劍跛(六)　散喏曩你(七)　僧揭啰(二合)呵嚩薩睹(二合)(八)　呬多嚩薩睹(九)　散那啰(二合)舍你(十)　缽唎(二合)嚩喏你耶(十一)　嚩喏你(十二)　簸跛咩多啰(二合)(十三)　細嚩你(十四)　曩坦多啰(二合)泥世薩他(二合)答微耶(二合)(十五)　野多啰(二合)尾揭啰(二合)呵嚩底怒(十六)　薩摩孽爛(二合)陀(十七)　缽啰(二合)那(引)邏你(十八)　鄔波蔗啰珊那唎舍

【現代漢語翻譯】現代漢語譯本：羅去灑（二合，意為『憤怒』）囊微輸馱你（意為『凈化』）（三十二），缽啰底吠馱遏他（意為『覺悟』）（三十三），珊那唎（二合，意為『安住』）舍你（意為『教導』）（三十四），句舍啰冒他薩謎呵（意為『善巧方便』）（三十五），缽啰（二合，意為『給予』）微者曳（意為『辨別』）（三十六），娑么娑啰你（意為『憶念』）（三十七），訖唎多（引，意為『已作』）怒阿啰（二合，意為『遠離』）去史（二合，意為『損害』）（三十八），薩底也（二合，意為『真實』）遏替（意為『意義』）（三十九），薩底也（二合，意為『真實』）南（上，意為『名字』）（四十），素微輸（引，意為『極凈』）地帝（意為『安住』）（四十一）。佛說：『無邊莊嚴（菩薩名）！這是能攝受凈信者的語句和給予的語句，由此應當能夠給予說法師善品和意義。善男子！我現在再說摧伏不信者的語句。』即說咒語：『去灑（二合，意為『憤怒』）迷（一），去灑么嚩底（意為『憤怒者』）（二），迷多啰（二合，意為『慈悲』）缽唎（二合，意為『遍佈』）羯么（意為『行為』）（三），缽啰（二合，意為『給予』）底與（二合，意為『依靠』）波娑他（二合，引，意為『安住』）寧（四），伽𡀔囊缽啰（二合，意為『智慧』）底邏（引，意為『獲得』）婆（五），呬多努劍跛（意為『利益和憐憫』）（六），散喏曩你（意為『調伏』）（七），僧揭啰（二合，意為『攝受』）呵嚩薩睹（二合，意為『真實』）（八），呬多嚩薩睹（意為『利益真實』）（九），散那啰（二合，意為『安住』）舍你（意為『教導』）（十），缽唎（二合，意為『遍佈』）嚩喏你耶（意為『引導』）（十一），嚩喏你（意為『引導』）（十二），簸跛咩多啰（二合，意為『惡行』）（十三），細嚩你（意為『服務』）（十四），曩坦多啰（二合，意為『不間斷』）泥世薩他（二合，意為『安住』）答微耶（二合，意為『給予』）（十五），野多啰（二合，意為『遠離』）尾揭啰（二合，意為『障礙』）呵嚩底怒（意為『憤怒』）（十六），薩摩孽爛（二合，意為『完全』）陀（意為『給予』）（十七），缽啰（二合，意為『給予』）那（引，意為『智慧』）邏你（意為『引導』）（十八），鄔波蔗啰珊那唎舍（意為『接近安住教導』）。』

【English Translation】 English version: 'Raksha (combined, meaning 'anger') nangvishuddhāni (meaning 'purification') (32), prativedha artha (meaning 'enlightenment') (33), shannarī (combined, meaning 'abiding') shani (meaning 'teaching') (34), kushala mautha samēha (meaning 'skillful means') (35), pra (combined, meaning 'giving') vichaye (meaning 'discernment') (36), samasārani (meaning 'recollection') (37), krita (extended, meaning 'done') anurā (combined, meaning 'away from') kshishi (combined, meaning 'harm') (38), satya (combined, meaning 'truth') arthe (meaning 'meaning') (39), satya (combined, meaning 'truth') nām (upper, meaning 'names') (40), suviśuddhi (extended, meaning 'very pure') sthite (meaning 'abiding') (41).' The Buddha said, 'Immeasurable Adornment (name of a Bodhisattva)! These are the phrases that gather those with pure faith and the phrases that give, by which one should be able to give the Dharma teacher good qualities and meaning. Good son! Now I will speak again the phrases that subdue those without faith.' Then he spoke the mantra: 'Raksha (combined, meaning 'anger') me (1), raksha mavati (meaning 'the angry one') (2), maitra (combined, meaning 'compassion') parikarma (combined, meaning 'pervading') (meaning 'action') (3), prati (combined, meaning 'giving') yupa (combined, meaning 'relying') sthā (combined, extended, meaning 'abiding') ni (4), jnana pratilābha (combined, meaning 'wisdom') (5), hita anukampa (meaning 'benefit and compassion') (6), samjnanani (meaning 'subduing') (7), samgraha (combined, meaning 'gathering') vastu (combined, meaning 'truth') (8), hita vastu (meaning 'beneficial truth') (9), shannara (combined, meaning 'abiding') shani (meaning 'teaching') (10), parivahani (combined, meaning 'pervading') yaya (meaning 'guiding') (11), vahani (meaning 'guiding') (12), papa maitra (combined, meaning 'evil deeds') (13), sevani (meaning 'service') (14), natantara (combined, meaning 'uninterrupted') nishastha (combined, meaning 'abiding') davaya (combined, meaning 'giving') (15), yatara (combined, meaning 'away from') vigraha (combined, meaning 'obstacles') havati krodha (meaning 'anger') (16), samagra (combined, meaning 'complete') da (meaning 'giving') (17), pra (combined, meaning 'giving') jnana (extended, meaning 'wisdom') lani (meaning 'guiding') (18), upachara shannarisha (meaning 'approaching abiding teaching').'

你(十九)　你舍啰(二合)夜微庶(引)馱你(二十)　阿(引)多麼(二合)怒伽酩(二十一)　缽啰(二合)鄔波僧呵啰(二合)你(二十二)　涅酩多(引)你(二十三)　阿怒啰去沙(二合)(二十四)　缽啰(二合)底與(二合)波娑他(引、二合)寧(二十五)」

佛言：「無邊莊嚴！此是調伏不信者句，由是不令造諸過惡。直爾善法尚多憎嫉，何況於此無上法教。是故此諸咒句，為滅一切諸過惡故，為斷一切煩惱故轉。無邊莊嚴！我見眾生心無凈信，或欲斗諍、或欲損害、或欲惱亂，而來親近如來。知彼心所動作，隨其種類，以諸法門而作覺悟，令其舍離不善尋思，及令發起諸善根因。

「無邊莊嚴！如來安住於十八種不共法中，能善了知眾生心行，及能了知心所攝法。無邊莊嚴！何等名為十八佛不共法？無邊莊嚴！所謂如來於某時夜，現覺阿耨多羅三藐三菩提，乃至入于無餘涅槃，于其中間無有誤失、無卒暴音、無忘失念、無不擇舍、無種種想、無不定心，精進無退、念無退、志欲無退、等持無退、慧無退、解脫無退、解脫智見無退。一切如來身業智為前導隨智而轉，一切如來語業智為前導隨智而轉，一切如來意業智為前導隨智而轉。如來智見於過去世無著無礙，如來智見於未來世無

【現代漢語翻譯】現代漢語譯本『你舍啰夜微庶馱你』（nineteenth），『阿多麼怒伽酩』（twentieth），『缽啰鄔波僧呵啰你』（twenty-first），『涅酩多你』（twenty-second），『阿怒啰去沙』（twenty-third），『缽啰底與波娑他寧』（twenty-fourth）。

佛說：『無邊莊嚴（菩薩名）！這些是調伏不信者的語句，因此不讓他們造作各種過錯。即使是普通的善法尚且招致許多憎恨嫉妒，更何況是這無上的佛法教誨。所以這些咒語語句，是爲了滅除一切過錯，爲了斷除一切煩惱而宣說的。無邊莊嚴！我看到眾生心中沒有清凈的信心，或者想要爭鬥、或者想要損害、或者想要惱亂，而前來親近如來。我知曉他們心中所想所為，根據他們的不同根性，用各種法門來開導覺悟他們，讓他們捨棄不善的思慮，並且讓他們發起各種善根。』

『無邊莊嚴！如來安住在十八種不共法中，能夠善巧地了知眾生的心行，以及能夠了知心所攝的法。無邊莊嚴！什麼叫做十八佛不共法呢？無邊莊嚴！所謂如來在某個夜晚，現證阿耨多羅三藐三菩提（無上正等正覺），乃至進入無餘涅槃，在這期間沒有誤失、沒有粗暴的言語、沒有忘失正念、沒有不加選擇的捨棄、沒有種種妄想、沒有不定的心，精進沒有退轉、正念沒有退轉、志向沒有退轉、等持（禪定）沒有退轉、智慧沒有退轉、解脫沒有退轉、解脫知見沒有退轉。一切如來的身業都是以智慧為引導，隨著智慧而運轉；一切如來的語業都是以智慧為引導，隨著智慧而運轉；一切如來的意業都是以智慧為引導，隨著智慧而運轉。如來的智慧見解對於過去世沒有執著沒有障礙，如來的智慧見解對於未來世沒有

【English Translation】 English version 'ni she ra ye wei shu tuo ni' (nineteenth), 'a duo me nu qie ming' (twentieth), 'bo la wu bo seng he la ni' (twenty-first), 'nie ming duo ni' (twenty-second), 'a nu la qu sha' (twenty-third), 'bo la di yu bo suo tuo ning' (twenty-fourth).

The Buddha said, 'Boundless Adornment (a Bodhisattva's name)! These are the phrases for subduing those who lack faith, and thus prevent them from committing various wrongdoings. Even ordinary good deeds are met with much hatred and jealousy, let alone this supreme Dharma teaching. Therefore, these mantra phrases are spoken to eradicate all wrongdoings and to sever all afflictions. Boundless Adornment! I see that sentient beings have no pure faith in their hearts, or they want to fight, or they want to harm, or they want to disturb, and they come to approach the Tathagata. I know what they think and do in their hearts, and according to their different natures, I use various Dharma methods to enlighten them, so that they abandon unwholesome thoughts and generate various roots of goodness.'

'Boundless Adornment! The Tathagata abides in the eighteen unshared qualities of a Buddha, and is able to skillfully understand the minds and actions of sentient beings, as well as the dharmas that are included in the mind. Boundless Adornment! What are the eighteen unshared qualities of a Buddha? Boundless Adornment! It is said that the Tathagata, on a certain night, realized Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), and until entering Parinirvana without remainder, during this time there is no mistake, no harsh speech, no forgetting of mindfulness, no unselective abandonment, no various delusions, no unstable mind, no regression in diligence, no regression in mindfulness, no regression in aspiration, no regression in samadhi (meditative concentration), no regression in wisdom, no regression in liberation, and no regression in the knowledge and vision of liberation. All the Tathagata's bodily actions are guided by wisdom and follow wisdom; all the Tathagata's verbal actions are guided by wisdom and follow wisdom; all the Tathagata's mental actions are guided by wisdom and follow wisdom. The Tathagata's wisdom and vision have no attachment and no obstruction in the past, the Tathagata's wisdom and vision have no

著無礙，如來智見於現在世無著無礙。無邊莊嚴！如來成就此等十八不共法故，無量智見力悉皆成就故，能開演此陀羅尼門清凈法品。為于不信一切有情生凈信故，為凈信者於此法門得清凈智。無邊莊嚴！如來隨所樂欲，以諸無量種種語言分別解說此陀羅尼門，亦不能說此陀羅尼門斷疑理趣百分之一，乃至俱胝百千算數及譬喻分。何以故？此諸法門是無量門、不思議門，此所有門能得一切智智轉故。

「複次無邊莊嚴！由此如來以無量異名，今為汝等開示演說此諸法門，欲令汝等普遍了知無量法門、得陀羅尼故。」即說咒曰：

「怛侄他阿(引)唎曳(一)　阿(引)唎耶(二合)嚩底(二)　阿(引)唎耶(二合)怒(上)揭帝(三)　你馱(引)寧(四)　你馱曩嚩底(五)　嚩睹缽啰(二合)酩(六)　嚩啰睹(二合)簸掣那(上)伽啰你(七)　阿(引)伽(引)舍微輸(引)馱你(八)　阿怒去鎩(二合)簸你(九)　阿寧去鎩(二合)簸你(十)　阿微孽多缽啰酩(十一)　阿怒播孽(上)底你(十二)　涅畔(引)曩缽他微輸(引)馱你(十三)　微耶(二合)波你去史(二合)缽底(十四)　阿怒播(引)那(十五)　寧𡀔(引)馱播啰酩(十六)　薩嚩攘涅畔(引)曩(去)寧那啰(

【現代漢語翻譯】現代漢語譯本：沒有障礙，如來的智慧見解在現在世間沒有執著和障礙。無邊的莊嚴！如來成就了這十八種不共之法，因此成就了無量的智慧見解之力，能夠開演這陀羅尼門的清凈法品。爲了讓不相信的一切有情眾生生起清凈的信心，爲了讓有清凈信心的人在這個法門中獲得清凈的智慧。無邊的莊嚴！如來隨其所樂，用各種無量的語言分別解說這個陀羅尼門，也不能說出這個陀羅尼門斷除疑惑的道理的百分之一，乃至俱胝百千算數和譬喻所能表達的部分。為什麼呢？因為這些法門是無量的門、不可思議的門，所有這些門都能獲得一切智智的運轉。「再者，無邊莊嚴！因此如來用無量的異名，現在為你們開示演說這些法門，想要讓你們普遍瞭解無量的法門，獲得陀羅尼的緣故。」即說咒語如下：『怛侄他阿(引)唎曳(一) 阿(引)唎耶(二合)嚩底(二) 阿(引)唎耶(二合)怒(上)揭帝(三) 你馱(引)寧(四) 你馱曩嚩底(五) 嚩睹缽啰(二合)酩(六) 嚩啰睹(二合)簸掣那(上)伽啰你(七) 阿(引)伽(引)舍微輸(引)馱你(八) 阿怒去鎩(二合)簸你(九) 阿寧去鎩(二合)簸你(十) 阿微孽多缽啰酩(十一) 阿怒播孽(上)底你(十二) 涅畔(引)曩缽他微輸(引)馱你(十三) 微耶(二合)波你去史(二合)缽底(十四) 阿怒播(引)那(十五) 寧𡀔(引)馱播啰酩(十六) 薩嚩攘涅畔(引)曩(去)寧那啰(十七)』

【English Translation】 English version: Without obstruction, the Tathagata's (如來) wisdom and insight are without attachment or hindrance in the present world. Boundless adornment! Because the Tathagata has accomplished these eighteen unique qualities, and thus has achieved immeasurable wisdom and insight, he is able to expound this pure Dharma of the Dharani (陀羅尼) gate. This is to generate pure faith in all sentient beings who do not believe, and to enable those with pure faith to attain pure wisdom in this Dharma gate. Boundless adornment! The Tathagata, according to his pleasure, uses various immeasurable languages to explain this Dharani gate, yet he cannot express even one percent of the reasoning behind the elimination of doubt in this Dharani gate, not even by using countless hundreds of millions of calculations and analogies. Why is this so? Because these Dharma gates are immeasurable gates, inconceivable gates, and all these gates can lead to the turning of all-knowing wisdom. Furthermore, boundless adornment! Therefore, the Tathagata, using countless different names, now reveals and expounds these Dharma gates to you, desiring that you universally understand the immeasurable Dharma gates and obtain Dharani. Then he spoke the mantra: 'Tadyatha ariye (1) aryavati (2) aryanugate (3) nidhaning (4) nidhanavati (5) vatuprame (6) varatupacche nagarani (7) agasavisodhani (8) anukshapan (9) anikshapan (10) avigatapraming (11) anupagatin (12) nirvanapathavisodhani (13) vyapagatishapati (14) anupana (15) nirdhaparaming (16) sarvajnirvananirara (17)'

二合)舍寧(十七)」

佛告無邊莊嚴菩薩言：「此諸陀羅尼印能清凈句、異名說句，由受持此陀羅尼法門，以少功用證菩薩位差別妙智及近大悲，由隨義覺證得悟入一切法智。無邊莊嚴！此陀羅尼句是大良藥，以能除破諸重病故。復能除滅無明無智極黑闇障，隨順明法圓滿轉故。隨何明法圓滿而轉，謂隨順明法智圓滿故。而能現證宿住智明，隨順明法智善巧故。而得出生天眼智明，隨順舍離諸煩惱故。能現證得漏盡智明，由此復能獲得一切所學波羅蜜多、無上智見、一切智智見、一切智智地。無邊莊嚴！汝觀如來善能如許廣大說法，于諸方便善巧圓滿。無邊莊嚴！如來如是成就大智，能善安住一切智智力無畏等。此無上寶藏，于無量俱胝那由他劫所修善根之所積集。以是緣故，能善安住此諸法門，今為汝等成熟佛法，於法理趣出生善巧，開示演說此陀羅尼清凈法品。若善男子善女人等，發心求趣大菩提者而欲隨我正修學者、於我法教欲擁護者、于諸如來無量法藏欲受持者，於此法中當勤修習志樂精進，住不放逸不著三界，於一切智智心作意善加持者、于諸色緣清凈善巧善修習者、于受想行識清凈善巧勤修習者、于實諦句出生清凈勤修習者，于諸法中應可樂求諸清凈智。無邊莊嚴！由內清凈故一切法清凈，由內

{ "translations": [ "現代漢語譯本：佛陀告訴無邊莊嚴菩薩說：『這些陀羅尼印能夠清凈語句、用不同的名稱來表達語句，通過受持這些陀羅尼法門，以少許的功用就能證得菩薩果位的差別妙智，並接近大悲，通過隨順義理的覺悟，證得悟入一切法的智慧。無邊莊嚴！這些陀羅尼語句是最好的良藥，因為它能夠消除各種嚴重的疾病。它還能消除無明無智的極度黑暗障礙，因為它能隨順光明之法圓滿運轉。隨順何種光明之法圓滿運轉呢？就是隨順光明之法智的圓滿。因此能夠顯現證得宿住智明，因為隨順光明之法智的善巧。因此能夠出生天眼智明，因為隨順舍離各種煩惱。能夠顯現證得漏盡智明，由此又能獲得一切所學的波羅蜜多、無上智見、一切智智見、一切智智地。無邊莊嚴！你看看如來善於如此廣大的說法，在各種方便善巧上圓滿。無邊莊嚴！如來如此成就大智，能夠安住於一切智智力、無畏等等。這個無上的寶藏，是經過無量俱胝那由他劫所修的善根積累而成的。因為這個緣故，能夠安住于這些法門，現在爲了你們成熟佛法，在法理的趣味上出生善巧，開示演說這些陀羅尼清凈法品。如果善男子善女人等，發心追求大菩提，想要隨我正修學者、想要擁護我的法教、想要受持諸如來無量法藏，那麼在這個法中應當勤奮修習，志向快樂精進，安住于不放逸，不執著於三界，對於一切智智心作意善加持，對於各種色緣清凈善巧善修習，對於受想行識清凈善巧勤奮修習，對於真實諦句出生清凈勤奮修習，在各種法中應當樂於追求各種清凈智慧。無邊莊嚴！因為內在清凈所以一切法清凈，因為內在清凈』", 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是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切

寂靜故一切法寂靜，由內寂滅故一切法寂滅，由內無所取故一切法無所取，由內不住故諸法不住，由內滅故一切法滅，由內無所作故一切法無所作，由內無來去故一切諸法亦無來去。無邊莊嚴！此諸門句令諸菩薩內清凈轉，由外本性無分別故不起分別，然能受持清凈陀羅尼門。舍離貪恚心不貢高，為諸如來之所稱歎，于諸眾生最為殊勝作無上主，當能證得無礙智說歡喜辯才，於前后際得清凈智，能遍記䇷而能隨念中道之性，及能證得無生法忍，能證緣起愿殊勝性，及於諸愿能遍清凈，當能遍持不共一切法智善巧，所發語言眾皆信受，能于當來雨大法雨。無邊莊嚴！菩薩由得陀羅尼故，必定當證無生法忍，逮得一切法清凈智，及能出生如是法智，謂一切法不生不滅。而復證得如是法智，謂虛妄生生不成就。不成就者即便散壞，散壞法者而無所趣，此一切法皆滅壞門。此滅壞門同無生相，若是無生彼即無滅，如實觀察一切諸法遠離相已，則不執著則不戲論。無邊莊嚴！此是諸菩薩無生智門善巧觀察，而能入此諸陀羅尼，由是速能獲無生忍辯才具足。」

爾時世尊欲重宣此義而說頌曰：

「若法虛妄生，　　生已必滅壞，　諸法離於有，　　于誰可遍持？　諸法既非有，　　無有無可取，　若法不可得，　　

【現代漢語翻譯】現代漢語譯本：寂靜的緣故，一切法都是寂靜的；由於內在的寂滅，一切法都是寂滅的；由於內在沒有執取，一切法都沒有執取；由於內在不住留，諸法也不住留；由於內在的滅盡，一切法都滅盡；由於內在沒有造作，一切法都沒有造作；由於內在沒有來去，一切諸法也沒有來去。無邊莊嚴（菩薩名）！這些法門語句使諸菩薩的內心清凈轉變，由於外在的本性沒有分別，所以不起分別，然而能夠受持清凈的陀羅尼（總持）法門。舍離貪慾和嗔恚心，不驕傲自大，被諸如來（佛）所稱讚，在一切眾生中最為殊勝，成為無上的主宰，應當能夠證得無礙的智慧，說出歡喜的辯才，在過去和未來都得到清凈的智慧，能夠普遍記憶並能隨念中道的本性，以及能夠證得無生法忍（對法不生不滅的真理的領悟），能夠證悟緣起（諸法相互依存）的殊勝性，以及對於諸愿能夠普遍清凈，應當能夠普遍持有不與一切法共有的智慧善巧，所說的話語眾人都信受，能夠在未來降下大法雨。無邊莊嚴！菩薩由於得到陀羅尼的緣故，必定能夠證得無生法忍，獲得一切法清凈的智慧，以及能夠出生這樣的法智，即一切法不生不滅。並且證得這樣的法智，即虛妄的生起是不成就的。不成就的就會散壞，散壞的法就沒有去處，這一切法都是滅壞的法門。這個滅壞的法門與無生的相狀相同，如果是無生，那麼就沒有滅，如實觀察一切諸法遠離相之後，就不會執著，也不會戲論。無邊莊嚴！這是諸菩薩無生智的法門，善巧地觀察，就能夠進入這些陀羅尼，因此迅速能夠獲得無生忍，辯才具足。那時，世尊想要再次宣說這個道理，就說了偈頌：『如果法是虛妄生起的，生起之後必定會滅壞，諸法遠離了有，對於誰可以普遍執持呢？諸法既然不是有，就沒有什麼可以執取，如果法不可得，』

【English Translation】 English version: Because of stillness, all dharmas are still; because of inner extinction, all dharmas are extinguished; because of no inner grasping, all dharmas are without grasping; because of no inner abiding, all dharmas do not abide; because of inner cessation, all dharmas cease; because of no inner action, all dharmas are without action; because of no inner coming and going, all dharmas also have no coming and going. O Immeasurable Adornment (a Bodhisattva's name)! These phrases of the Dharma doors cause the inner purity of Bodhisattvas to transform. Because the outer nature is without discrimination, no discrimination arises, yet they can uphold the pure Dharani (mantra) doors. They abandon greed and hatred, are not arrogant, are praised by all Tathagatas (Buddhas), are the most excellent among all beings, and become the supreme masters. They should be able to attain unobstructed wisdom, speak with joyful eloquence, and obtain pure wisdom in the past and future. They can universally remember and contemplate the nature of the Middle Way, and can attain the forbearance of the non-arising of dharmas (understanding the truth that dharmas neither arise nor cease). They can realize the supreme nature of dependent origination (the interdependence of all phenomena), and can purify all vows universally. They should be able to universally hold the skillful wisdom that is not shared with all dharmas. Their words are believed by all, and they can rain down the great Dharma rain in the future. O Immeasurable Adornment! Because Bodhisattvas obtain Dharani, they will surely attain the forbearance of the non-arising of dharmas, acquire the pure wisdom of all dharmas, and be able to generate such Dharma wisdom, which is that all dharmas neither arise nor cease. Moreover, they attain such Dharma wisdom, which is that the false arising is not accomplished. What is not accomplished will be scattered and destroyed, and what is scattered and destroyed has nowhere to go. All these dharmas are the doors of destruction. These doors of destruction are the same as the aspect of non-arising. If there is no arising, then there is no cessation. After truly observing that all dharmas are devoid of characteristics, one will not be attached and will not engage in idle talk. O Immeasurable Adornment! This is the door of the non-arising wisdom of Bodhisattvas. By skillfully observing, they can enter these Dharanis, and thus quickly obtain the forbearance of non-arising, and their eloquence will be complete. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'If a dharma arises falsely, it will surely be destroyed after arising. Since dharmas are apart from existence, for whom can they be universally held? Since dharmas are not existent, there is nothing to grasp. If a dharma cannot be obtained,'

於何而遍持？　若不了諸法，　　自性不可得，　彼則行於相，　　不得陀羅尼。　諸法如虛空，　　由是說開示，　虛空及開示，　　二俱無所有。　此二離於有，　　諸法亦空無，　如是解法者，　　彼能獲總持。　隨覺無初始，　　不分別中后，　諸法離分別，　　一切悉空無。　若處無堅實，　　不實亦非有，　依諸法真理，　　云何得遍持？　如是了諸法，　　自性無所有，　我今略說彼，　　得清凈總持。　諸法如虛空，　　亦等於空曠，　以慧常觀察，　　彼能獲總持。　諸法無所有，　　不生亦不起，　無有無可取，　　此云何遍持？　一切法無相，　　自性無戲論，　一切皆離相，　　說法無所有。　若能如是解，　　一切法如理，　彼則無分別，　　而能得遍持。　諸法以自性，　　無故不可得，　解了無有義，　　彼成就總持。　若如是觀察，　　一切法不染，　智不分別空，　　彼能持諸法。　無常義空義，　　苦義及厭離，　若以慧了知，　　彼智得增長。　示說無所取，　　涅槃如理義，　堅無分別意，　　亦不分別法。　由是能受持，　　諸法不堅固，　無有無所取，　　寂靜空難見。　若解法已說，　　于說不分

【現代漢語翻譯】現代漢語譯本如何才能全面領悟？如果不能理解諸法的自性是不可得的，那麼他就會執著于表象，無法獲得陀羅尼（Dharani，總持，一種記憶和理解佛法的能力）。諸法如同虛空一般，因此才說要開示，但虛空和開示，這兩者都是不存在的。這兩者都脫離了『有』的概念，諸法也都是空無的，像這樣理解法的人，才能獲得總持。覺悟到沒有初始，不分別中間和最後，諸法脫離了分別，一切都是空無的。如果某個地方沒有堅實，不真實也不是『有』，依據諸法的真理，如何才能獲得全面領悟？像這樣理解諸法，自性是空無的，我現在簡略地說，這樣就能獲得清凈的總持。諸法如同虛空，也等同於空曠，用智慧經常觀察，他就能獲得總持。諸法沒有實體，不生也不滅，沒有『有』也沒有『無』可以執取，這又如何能全面領悟？一切法沒有表象，自性沒有戲論，一切都脫離了表象，說法也是空無的。如果能夠這樣理解，一切法都符合真理，那麼他就沒有分別心，而能獲得全面領悟。諸法因為自性空無，所以不可得，理解了沒有意義，他就成就了總持。如果這樣觀察，一切法都不被污染，智慧不分別空，他就能持一切法。無常的意義、空的意義、苦的意義以及厭離，如果用智慧理解，他的智慧就能增長。開示說明沒有可以執取的，涅槃（Nirvana，寂滅）符合真理的意義，堅定沒有分別的意念，也不分別法。因此能夠受持，諸法不是堅固的，沒有『有』也沒有可以執取的，寂靜空難以見到。如果理解了已經說過的法，對於說法的本身不分別。

【English Translation】 English version How can one fully comprehend? If one does not understand that the self-nature of all dharmas (phenomena, teachings) is unattainable, then he will cling to appearances and will not obtain Dharani (total retention, the ability to remember and understand the Dharma). All dharmas are like empty space, therefore it is said to be revealed, but both empty space and revelation, these two do not exist. These two are detached from the concept of 'existence,' and all dharmas are also empty and non-existent, one who understands the Dharma in this way can obtain total retention. Awakening to the absence of a beginning, not distinguishing between the middle and the end, all dharmas are detached from distinctions, everything is empty and non-existent. If there is no solidity in a place, and unreality is also not 'existence,' according to the truth of all dharmas, how can one obtain full comprehension? Understanding all dharmas in this way, that their self-nature is empty and non-existent, I will now briefly say that one can obtain pure total retention. All dharmas are like empty space, also equal to emptiness, by constantly observing with wisdom, he can obtain total retention. All dharmas have no substance, neither arising nor ceasing, there is neither 'existence' nor 'non-existence' to grasp, how can this be fully comprehended? All dharmas have no appearance, their self-nature has no conceptual elaboration, everything is detached from appearances, and the teaching is also empty and non-existent. If one can understand in this way, that all dharmas are in accordance with the truth, then he will have no discriminating mind and can obtain full comprehension. Because the self-nature of all dharmas is empty, it is unattainable, understanding that there is no meaning, he achieves total retention. If one observes in this way, all dharmas are not defiled, wisdom does not distinguish emptiness, he can hold all dharmas. The meaning of impermanence, the meaning of emptiness, the meaning of suffering, and detachment, if understood with wisdom, his wisdom will grow. The teaching shows that there is nothing to grasp, Nirvana (extinction of suffering) is in accordance with the meaning of truth, firmly having no discriminating thought, and not distinguishing dharmas. Therefore, one can uphold that all dharmas are not solid, there is neither 'existence' nor anything to grasp, the silence of emptiness is difficult to see. If one understands the Dharma that has been spoken, one does not discriminate about the speaking itself.

別，　無著無分別，　　能持此法門。　若解了相已，　　能了于無相，　彼亦于諸法，　　不起舍離想。　彼能了此義，　　正覺之所說，　善巧說秘密，　　彼能隨我覺。　若如理觀察，　　無量一切法，　彼舍離諸量，　　能覺此理趣。　若能觀察法，　　無名及無相，　能了達此義，　　彼能增長忍。　諸愿與殊勝，　　及如理觀察，　所愿並諸色，　　不住能違彼。　了此法門義，　　能如理觀察，　于諸法理中，　　彼亦無疑惑。　若以慧觀察，　　一切諸法相，　決定解了者，　　彼則入無相。　彼於此理趣，　　能了善安住，　如是無畏者，　　能速證佛法。　於法不戲論，　　平等無分別，　了法相應已，　　于厭離無惑。　于滅不分別，　　蘊盡寂靜義，　彼於法平等，　　得如理辯才。　能修習慈悲，　　利益諸眾生，　善住相應者，　　彼覺了無上。　若離眾生相，　　能了法無我，　法無戲論義，　　如理不戲論。　若聞此法已，　　能速得凈信，　彼當見正覺，　　彌勒兩足尊。　彼令我歡喜，　　於此眾會中，　若有聞此法，　　彼能作賢愛。　敬愛如來者，　　是則無破壞，　由聞此法已，　　能為善賢愛。　

【現代漢語翻譯】現代漢語譯本不執著，不分別，才能領會這個法門。如果理解了有相，就能理解無相，這樣的人對於一切法，不會產生捨棄或執著的想法。他能理解這個道理，這是正覺（Samyak-saṃbuddha，指完全覺悟的佛陀）所說的，善巧地宣說秘密，他能隨順我的覺悟。如果如理觀察，無量的一切法，他就能捨棄各種度量，能覺悟這個道理。如果能觀察法，無名也無相，能理解這個道理，他就能增長忍耐。各種願望和殊勝，以及如理的觀察，所願望的和各種色法，不執著就能超越它們。理解這個法門的意義，能如理觀察，對於諸法的道理，他也不會有疑惑。如果用智慧觀察，一切諸法的相，確定理解的人，他就能進入無相。他對於這個道理，能理解並安住，這樣無畏的人，能迅速證得佛法。對於法不戲論，平等不分別，理解法相應之後，對於厭離不會迷惑。對於滅不分別，蘊（skandha，指構成個體的五種要素：色、受、想、行、識）盡的寂靜意義，他對於法平等，得到如理的辯才。能修習慈悲，利益一切眾生，善於安住相應的人，他覺悟了無上。如果遠離眾生相，能理解法無我，法無戲論的意義，如理地不戲論。如果聽聞這個法之後，能迅速得到清凈的信心，他將會見到正覺（Samyak-saṃbuddha），彌勒（Maitreya，未來佛）兩足尊（Dvipadottama，指佛陀）。他使我歡喜，在這個集會中，如果有聽聞這個法的，他能成為賢善的愛者。敬愛如來的人，就不會有破壞，由於聽聞這個法，能成為賢善的愛者。

【English Translation】 English version Without attachment, without discrimination, one can uphold this Dharma gate. If one understands the characteristics of form, one can understand the formless, Such a person, regarding all dharmas, will not give rise to thoughts of abandoning or clinging. He can understand this meaning, which is spoken by the Samyak-saṃbuddha (the fully enlightened Buddha), Skillfully expounding the secret, he can follow my enlightenment. If one observes with reason, the immeasurable all dharmas, He can abandon all measures and can awaken to this principle. If one can observe the Dharma, without name and without form, Able to understand this meaning, he can increase his patience. Various wishes and superiorities, and observing with reason, What is wished for and all forms, not clinging can transcend them. Understanding the meaning of this Dharma gate, able to observe with reason, Regarding the principles of all dharmas, he will also have no doubts. If one observes with wisdom, the characteristics of all dharmas, One who has determinedly understood, he then enters the formless. He, regarding this principle, can understand and abide well, Such a fearless one, can quickly realize the Buddha Dharma. Regarding the Dharma, not engaging in idle talk, equal without discrimination, Having understood the correspondence of the Dharma, regarding detachment, there is no confusion. Regarding cessation, not discriminating, the meaning of the tranquility of the exhaustion of the skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), He, regarding the Dharma, is equal, and obtains reasoned eloquence. Able to cultivate loving-kindness and compassion, benefiting all sentient beings, One who dwells well in correspondence, he has awakened to the unsurpassed. If one is apart from the characteristics of sentient beings, able to understand the non-self of dharmas, The meaning of the non-conceptual nature of dharmas, reasonably not engaging in idle talk. If one hears this Dharma, one can quickly obtain pure faith, He will see the Samyak-saṃbuddha, Maitreya (the future Buddha), the Dvipadottama (the best of bipeds, referring to the Buddha). He makes me happy, in this assembly, If there is one who hears this Dharma, he can become a virtuous lover. One who reveres the Tathagata (another name for the Buddha), will not have destruction, By hearing this Dharma, one can become a virtuous lover.

若於賢劫中，　　欲見諸如來，　修學此法門，　　能令諸佛喜。　無量壽威光，　　阿閦大名稱，　若欲見彼者，　　當學此法門。　若欲成菩提，　　寂靜最勝法，　或求轉輪位，　　當學此法門。　若樂求最上，　　善巧總持門，　當於此法學，　　常應不放逸。　若欲成廣大，　　最上殊勝愿，　求證菩提者，　　當學此法門。　此經之所說，　　陀羅尼法門，　能開示諸法，　　此印最無上。　諸法內真實，　　以總持開示，　此虛空法門，　　善決無邊義。　所說諸善門，　　此法能開示，　總持義善巧，　　陀羅尼力故。　總持說為慧，　　能持一切法，　總持義善巧，　　以慧能了知。　於此異多釋，　　已善說佛法，　以義正開示，　　無上菩提分。　差別智善巧，　　於斯正開示，　若於此法學，　　證無上菩提。　於此教開示，　　無上善法門，　得方便智已，　　應當說此法。　未曾說諸法，　　此無上種性，　於此義當學，　　開示甘露句。　智者若欲求，　　諸佛無礙慧，　若於此義學，　　當獲最上智。　我于往昔時，　　無量無數劫，　若不學此法，　　不證寂理趣。　由我曾供養，　　無量百千佛，　為是能了

【現代漢語翻譯】現代漢語譯本如果在賢劫（Bhadrakalpa，佛教中認為的現在這個時期）中，想要見到諸位如來（Tathagata，佛的稱號），修習這個法門，能夠令諸佛歡喜。無量壽（Amitayus，阿彌陀佛的別稱）的威光，阿閦（Akshobhya，不動佛）的大名聲，如果想要見到他們，應當修學這個法門。如果想要成就菩提（Bodhi，覺悟），達到寂靜最殊勝的境界，或者尋求轉輪王（Chakravartin，統治世界的理想君主）的地位，都應當修學這個法門。如果樂於尋求最上乘、善巧的總持（Dharani，一種記憶和保持教義的方法）法門，應當學習這個法門，常常不懈怠。如果想要成就廣大、最上、殊勝的願望，尋求證得菩提，應當修學這個法門。這部經所說的陀羅尼（Dharani）法門，能夠開示諸法，這個印記最為無上。諸法內在的真實，用總持來開示，這個虛空般的法門，能夠善巧地決斷無邊的意義。所說的各種善法門，這個法門都能夠開示，因為總持的意義善巧，以及陀羅尼的力量。總持被說成是智慧，能夠保持一切法，總持的意義善巧，用智慧能夠了知。對於這個有許多不同的解釋，已經善巧地說了佛法，用義理正確地開示，無上的菩提分（Bodhipaksa，通往覺悟的修行方法）。差別智的善巧，在這裡正確地開示，如果修學這個法門，就能證得無上菩提。在這個教法中開示，無上的善法門，得到方便智慧之後，應當宣說這個法門。未曾說過的諸法，這個無上的種性，對於這個意義應當學習，開示甘露般的語句。智者如果想要尋求，諸佛無礙的智慧，如果學習這個意義，就能獲得最上的智慧。我在往昔的時候，無量無數劫，如果不學習這個法門，就不能證得寂靜的真理。由於我曾經供養，無量百千佛，爲了能夠了知這個法門。

【English Translation】 English version If, in the Bhadrakalpa (the current cosmic age in Buddhism), one wishes to see all the Tathagatas (Buddhas), By practicing this Dharma (teaching), one can make all the Buddhas rejoice. The majestic light of Amitayus (another name for Amitabha Buddha), the great renown of Akshobhya (Immovable Buddha), If one wishes to see them, one should study this Dharma. If one wishes to attain Bodhi (enlightenment), the most supreme state of tranquility, Or seeks the position of a Chakravartin (ideal universal ruler), one should study this Dharma. If one delights in seeking the most supreme, skillful Dharani (a method of remembering and retaining teachings) gate, One should study this Dharma, and always be diligent. If one wishes to fulfill vast, supreme, and extraordinary vows, Seeking to attain Bodhi, one should study this Dharma. The Dharani Dharma spoken in this Sutra, Can reveal all Dharmas, this seal is the most supreme. The inner truth of all Dharmas, is revealed through Dharani, This Dharma like the void, can skillfully resolve boundless meanings. All the good Dharma gates that are spoken, this Dharma can reveal, Because of the skillful meaning of Dharani, and the power of Dharani. Dharani is said to be wisdom, capable of holding all Dharmas, The skillful meaning of Dharani, can be understood through wisdom. There are many different interpretations of this, the Buddha's Dharma has been skillfully spoken, With the correct meaning revealed, the supreme Bodhipaksa (practices leading to enlightenment). The skillfulness of discriminating wisdom, is correctly revealed here, If one studies this Dharma, one will attain supreme Bodhi. In this teaching is revealed, the supreme good Dharma gate, Having obtained the wisdom of skillful means, one should proclaim this Dharma. The Dharmas that have never been spoken, this supreme lineage, One should study this meaning, revealing the nectar-like words. If a wise person wishes to seek, the unobstructed wisdom of all Buddhas, If one studies this meaning, one will obtain the most supreme wisdom. In my past lives, for immeasurable countless kalpas (eons), If I had not studied this Dharma, I would not have attained the truth of tranquility. Because I have offered to, immeasurable hundreds of thousands of Buddhas, In order to be able to understand this Dharma.

知，　　說此無上法。　我為諸眾生，　　作無邊義利，　汝等應當作，　　得此陀羅尼。　若能了知此，　　陀羅尼門印，　智者由一句，　　能入此法門。　我智慧無上，　　亦無有數量，　由我具智蘊，　　能開示此法。　智者於此求，　　隨覺菩提義，　於此義法門，　　無畏當勤學。　智者若欲求，　　廣大智慧性，　于佛生尊重，　　當學此法門。　若欲轉法輪，　　及吹大法螺，　智者應如理，　　當學此法門。　若欲放光明，　　普照無邊際，　求于佛法時，　　於此如理學。　于天人世間，　　若欲為上首，　彼可學此經，　　決定一切法。　欲求廣大智，　　發起諸功德，　樂求佛慧時，　　於此應隨學。　欲開示法門，　　樂求于最勝，　無戲論佛智，　　於此義當學。　若欲樂開示，　　無礙智所說，　修學此法已，　　應說甘露句。　若欲照俱胝，　　無量無邊界，　彼等於此教，　　應當善修學。　此無上法門，　　能凈除諸法，　一切法清凈，　　於此經中說。　種智兩足尊，　　演此廣大法，　于為菩薩說，　　此經最無上。」

佛告無邊莊嚴：「是故諸菩薩於此法教生愛樂已，為攝此法令久住故，復為哀愍諸眾

【現代漢語翻譯】現代漢語譯本知曉此理，宣說這無上的佛法。我爲了所有眾生，創造無邊的利益，你們應當修行，獲得這陀羅尼（dharani，總持，能持一切善法，能遮一切惡法的力量）。如果能夠理解這陀羅尼的法門印記，有智慧的人僅憑一句，就能進入這佛法之門。我的智慧至高無上，也無法衡量，因為我具備智慧的蘊藏，所以能夠開示這佛法。有智慧的人在此尋求，隨之覺悟菩提（bodhi，覺悟）的真義，對於這真義的法門，應當無畏地勤奮學習。有智慧的人如果想要追求，廣大的智慧本性，對佛產生尊重，應當學習這法門。如果想要轉法輪（dharma-cakra，佛陀宣講佛法的行為），以及吹響大法螺（象徵佛法傳播的法器），有智慧的人應當如理如法，學習這法門。如果想要放出光明，普照無邊無際的世界，在尋求佛法的時候，應當在此如理學習。在天界和人間，如果想要成為領導者，他們可以學習這部經典，決定一切佛法。想要追求廣大的智慧，發起各種功德，樂於尋求佛的智慧時，應當在此跟隨學習。想要開示佛法之門，樂於追求最殊勝的境界，達到沒有戲論的佛智，應當在此學習其真義。如果想要樂於開示，無礙智慧所宣說的教法，修學此法之後，應當宣說甘露般的語句。如果想要照耀俱胝（koti，一千萬）乃至無量無邊的世界，他們對於此教法，應當好好地修學。這無上的法門，能夠凈化一切法，一切法清凈的道理，都在這部經典中宣說。具足一切智慧的佛陀，演說這廣大的佛法，為菩薩們宣說，這部經典最為無上。佛陀告訴無邊莊嚴（Anantavyuha）菩薩：『因此，各位菩薩對於這佛法教義產生愛樂之後，爲了攝持此法使其長久住世，又爲了憐憫一切眾生』

【English Translation】 English version Knowing this, speak this supreme Dharma. I, for all sentient beings, create boundless benefits, You all should practice, and obtain this dharani (a mantra or a sacred utterance believed to have spiritual power). If one can understand this dharani's gate seal, A wise person, with just one phrase, can enter this Dharma gate. My wisdom is supreme, also immeasurable, Because I possess the treasury of wisdom, I can reveal this Dharma. The wise seek here, and accordingly awaken to the meaning of Bodhi (enlightenment), Regarding this Dharma gate of meaning, one should fearlessly study diligently. If the wise wish to seek, the vast nature of wisdom, Having respect for the Buddha, one should study this Dharma gate. If one wishes to turn the Dharma wheel (the act of teaching the Dharma), and blow the great Dharma conch (symbolizing the spread of Dharma), The wise should, according to the principle, study this Dharma gate. If one wishes to emit light, illuminating the boundless world, When seeking the Buddha's Dharma, one should study here according to the principle. In the realms of gods and humans, if one wishes to be a leader, They can study this sutra, which determines all Dharmas. Wishing to seek vast wisdom, and initiate all merits, When joyfully seeking the Buddha's wisdom, one should follow and study here. Wishing to reveal the Dharma gate, joyfully seeking the most supreme state, Attaining the Buddha's wisdom free from conceptual proliferation, one should study its meaning here. If one wishes to joyfully reveal, what is spoken by unobstructed wisdom, Having studied this Dharma, one should speak words like nectar. If one wishes to illuminate kotis (ten million) and immeasurable worlds, They should diligently study this teaching. This supreme Dharma gate, can purify all Dharmas, The principle of all Dharmas being pure, is spoken in this sutra. The Buddha, the one with all wisdom, expounds this vast Dharma, Speaking to the Bodhisattvas, this sutra is the most supreme. The Buddha said to Anantavyuha (Boundless Adornment) Bodhisattva: 'Therefore, after you Bodhisattvas have developed love and joy for this Dharma teaching, in order to uphold this Dharma and make it last long, and also out of compassion for all beings.'

生故，於此法教應當書寫受持讀誦。無邊莊嚴！若復有人于彼時中聞此法已，于如來所以愛樂心而常思念，彼諸人等當得如來無邊法藏諸陀羅尼，辯才具足，於一切法速得自在，能具攝受不可思議佛剎莊嚴聲聞菩薩。無邊莊嚴！若諸菩薩住一切法無戲論者，由陀羅尼清凈門故，此諸法門常得現前，皆能攝受無量不可思議殊勝功德。無邊莊嚴！此是第三陀羅尼門清凈法品。無邊莊嚴！于彼后時若有菩薩欲隨我學此陀羅尼法門者，當親近善友、遠離惡友，為遍擁護此諸法門，當捨身命受持陀羅尼清凈法印。譬如迦利邸迦月圓滿時光明照耀，于眾星中最為殊勝。如是此陀羅尼印三品，攝受所有法門亦復如是，於一切契經中此法光明最為殊勝，一切菩薩皆大尊重，故能出生無量辯才。此無量辯才，應知即是不放逸地。何者是于不放逸地？謂於此法作意思惟、如理觀察不生妄念，如是能令遍忍清凈。若諸菩薩精勤志求不放逸者，於此法門應善修習。為令此法得久住故，心常謙下尊重於法，書寫經卷不離身手，見有志樂希求法者、發心趣向大菩提者，應當為彼開示流佈教授讀誦書寫經卷，乃至隨義而為解釋。如其受持所有法門不應藏匿，愿諸眾生得此無上佛法利益我等，當令一切眾生於諸佛法常不缺減。如是菩薩於法無吝常樂施人

【現代漢語翻譯】現代漢語譯本：因此，對於這個佛法教誨，應當書寫、受持、讀誦。這是無邊的莊嚴！如果有人在那個時候聽聞此法后，對如來生起愛慕之心並常常思念，這些人將獲得如來無邊的法藏，諸陀羅尼（總持，能持一切法而不失的禪定力），辯才具足，對於一切法迅速獲得自在，能夠攝受不可思議的佛剎（佛的國土）莊嚴，以及聲聞（聽聞佛陀教誨而得道的弟子）和菩薩（發願救度一切眾生的覺悟者）。這是無邊的莊嚴！如果諸菩薩安住於一切法而無戲論（不作無意義的言論）者，由於陀羅尼清凈之門，這些法門常常得以顯現，都能攝受無量不可思議的殊勝功德。這是無邊的莊嚴！這是第三陀羅尼門清凈法品。這是無邊的莊嚴！在那之後，如果有菩薩想要跟隨我學習這個陀羅尼法門，應當親近善友、遠離惡友，爲了普遍擁護這些法門，應當捨棄身命受持陀羅尼清凈法印。譬如迦利邸迦月（印度歷的第八個月）圓滿時，光明照耀，在眾星之中最為殊勝。如此，這個陀羅尼印的三品，攝受所有法門也是如此，在一切契經（佛陀所說的經典）中，此法光明最為殊勝，一切菩薩都非常尊重，因此能夠出生無量的辯才。這無量的辯才，應當知道就是不放逸地（精進修行，不懈怠的狀態）。什麼是不放逸地呢？就是對於此法作意思惟（用心思考）、如理觀察（按照真理觀察）而不生妄念，這樣能夠使遍忍（對一切法都能安忍）清凈。如果諸菩薩精勤志求不放逸，對於此法門應當好好修習。爲了使此法能夠長久住世，內心常常謙虛恭敬尊重佛法，書寫經卷不離身手，見到有志向喜好追求佛法的人、發心趣向大菩提（無上覺悟）的人，應當為他們開示流佈、教授讀誦、書寫經卷，乃至根據經義而為他們解釋。對於所受持的所有法門不應該藏匿，愿一切眾生得到這無上的佛法利益，我們應當使一切眾生對於諸佛法常常不缺少。這樣的菩薩對於佛法沒有吝嗇，常常樂於佈施於人。 English version: Therefore, regarding this Dharma teaching, one should write, uphold, read, and recite it. This is boundless adornment! If someone, upon hearing this Dharma at that time, develops a loving heart for the Tathagata (Buddha) and constantly contemplates him, these individuals will obtain the Tathagata's boundless Dharma treasury, all the Dharanis (mantras, meditative powers that hold all dharmas without loss), complete eloquence, and will quickly gain mastery over all dharmas. They will be able to encompass the inconceivable adornments of the Buddha-ksetras (Buddha lands), as well as the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (enlightened beings who vow to save all sentient beings). This is boundless adornment! If Bodhisattvas abide in all dharmas without idle talk, due to the pure gate of Dharani, these Dharma gates will often manifest, and they will all be able to encompass immeasurable and inconceivable superior merits. This is boundless adornment! This is the third chapter on the pure Dharma of the Dharani gate. This is boundless adornment! After that, if there are Bodhisattvas who wish to follow me in learning this Dharani Dharma gate, they should be close to good friends and stay away from bad friends. In order to universally protect these Dharma gates, they should give up their lives to uphold the pure Dharma seal of Dharani. For example, when the full moon of the Karttika month (the eighth month in the Indian calendar) shines brightly, it is the most superior among all the stars. Likewise, these three aspects of the Dharani seal encompass all Dharma gates. In all Sutras (Buddhist scriptures), the light of this Dharma is the most superior, and all Bodhisattvas greatly respect it. Therefore, it can give rise to immeasurable eloquence. This immeasurable eloquence should be known as the state of non-negligence (diligent practice without laziness). What is the state of non-negligence? It is to contemplate this Dharma with intention, observe it according to the truth, and not give rise to delusive thoughts. In this way, one can purify the patience that encompasses all dharmas. If Bodhisattvas diligently seek non-negligence, they should cultivate this Dharma gate well. In order to make this Dharma endure, they should always be humble and respectful towards the Dharma. They should keep the scriptures close at hand, and when they see those who aspire to seek the Dharma and those who have set their minds towards the Great Bodhi (supreme enlightenment), they should reveal, propagate, teach, read, and write the scriptures for them, and even explain them according to their meaning. They should not hide any of the Dharma gates they have received. May all sentient beings receive the benefits of this supreme Buddha Dharma. We should ensure that all sentient beings never lack the Buddha's teachings. Such Bodhisattvas are not stingy with the Dharma and are always happy to give to others.

【English Translation】 Therefore, regarding this Dharma teaching, one should write, uphold, read, and recite it. Boundless is the adornment! If someone, upon hearing this Dharma at that time, develops a loving heart for the Tathagata (Buddha) and constantly contemplates him, these individuals will obtain the Tathagata's boundless Dharma treasury, all the Dharanis (mantras, meditative powers that hold all dharmas without loss), complete eloquence, and will quickly gain mastery over all dharmas. They will be able to encompass the inconceivable adornments of the Buddha-ksetras (Buddha lands), as well as the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (enlightened beings who vow to save all sentient beings). Boundless is the adornment! If Bodhisattvas abide in all dharmas without idle talk, due to the pure gate of Dharani, these Dharma gates will often manifest, and they will all be able to encompass immeasurable and inconceivable superior merits. Boundless is the adornment! This is the third chapter on the pure Dharma of the Dharani gate. Boundless is the adornment! After that, if there are Bodhisattvas who wish to follow me in learning this Dharani Dharma gate, they should be close to good friends and stay away from bad friends. In order to universally protect these Dharma gates, they should give up their lives to uphold the pure Dharma seal of Dharani. For example, when the full moon of the Karttika month (the eighth month in the Indian calendar) shines brightly, it is the most superior among all the stars. Likewise, these three aspects of the Dharani seal encompass all Dharma gates. In all Sutras (Buddhist scriptures), the light of this Dharma is the most superior, and all Bodhisattvas greatly respect it. Therefore, it can give rise to immeasurable eloquence. This immeasurable eloquence should be known as the state of non-negligence (diligent practice without laziness). What is the state of non-negligence? It is to contemplate this Dharma with intention, observe it according to the truth, and not give rise to delusive thoughts. In this way, one can purify the patience that encompasses all dharmas. If Bodhisattvas diligently seek non-negligence, they should cultivate this Dharma gate well. In order to make this Dharma endure, they should always be humble and respectful towards the Dharma. They should keep the scriptures close at hand, and when they see those who aspire to seek the Dharma and those who have set their minds towards the Great Bodhi (supreme enlightenment), they should reveal, propagate, teach, read, and write the scriptures for them, and even explain them according to their meaning. They should not hide any of the Dharma gates they have received. May all sentient beings receive the benefits of this supreme Buddha Dharma. We should ensure that all sentient beings never lack the Buddha's teachings. Such Bodhisattvas are not stingy with the Dharma and are always happy to give to others.

，于義不秘盡皆為說，無少法門而不開示。無邊莊嚴！應為利益安樂諸眾生故，汝當受持此法門品陀羅尼門能清凈句。」

爾時世尊復告尊者阿難陀曰：「汝當受持此法門品。我諸弟子承事我者，亦當受持如是經典。」

時阿難陀白世尊言：「以佛神力我已受持。我由成就此法門故，無量法門皆得現前。」

佛言：「阿難陀！如是如是，如汝所說。由佛威力及此法門遍清凈故，諸有受持此法門者，及親事我能受持者，無量法門皆得現前。是故阿難陀！汝當受持如來法教無量法藏。說此法時，于眾會中無量菩薩即便獲得大法光明。得法光故，無量諸佛所說法門皆得現前，及得近於一切智智，如所樂求勝愿莊嚴悉能成就。阿難陀！汝觀諸法本性甚深，如是如來能于無名相法作名相說，又能開示諸法本性，亦復凈除令見清凈，雖說諸法無法可說亦無能說。」

佛言：「阿難陀！若能如是觀諸法性，便得發生無量智慧。說此法時，無數菩薩證無生法忍，無量眾生髮阿耨多羅三藐三菩提心，于阿僧祇劫當證無上正等菩提，復能出生無量辯才。」

爾時世尊加持此陀羅尼門，放大光明，其光普照無量無邊諸佛世界。由此光明，彼諸世界所有菩薩皆悉得聞此陀羅尼，聞此法已能遍成熟菩提法分。于彼

【現代漢語翻譯】現代漢語譯本：對於義理沒有絲毫隱瞞，全部都為你們解說，沒有哪個法門而不開示的。這是無邊的莊嚴！爲了利益和安樂一切眾生，你應該受持這個法門品陀羅尼門，它能清凈一切語句。那時，世尊又告訴尊者阿難陀說：『你應該受持這個法門品。我那些侍奉我的弟子，也應當受持這樣的經典。』當時，阿難陀對世尊說：『依靠佛的神力，我已經受持了。我因為成就了這個法門，所以無量的法門都得以顯現。』佛說：『阿難陀！是的，是的，正如你所說。由於佛的威力和這個法門普遍清凈的緣故，凡是受持這個法門的人，以及親近我並能受持的人，無量的法門都得以顯現。因此，阿難陀！你應該受持如來的法教，這是無量的法藏。』當說這個法的時候，在眾會中，無量的菩薩立即獲得了大法光明。因為得到法光，無量諸佛所說的法門都得以顯現，並且接近了一切智智（ सर्वज्ञताज्ञान，sarvajñatājñāna，指佛陀的智慧），如所希望的殊勝願望和莊嚴都能成就。阿難陀！你觀察諸法的本性是如此深奧，如來能對無名相的法作出名相的解說，又能開示諸法的本性，並且凈化它們使之顯現清凈，雖然說諸法，但實際上沒有法可說，也沒有能說的人。佛說：『阿難陀！如果能這樣觀察諸法的本性，就能產生無量的智慧。』當說這個法的時候，無數的菩薩證得了無生法忍（अनुत्पादधर्मक्षान्ति，anutpāda-dharma-kṣānti，指對諸法不生不滅的真理的領悟），無量的眾生髮起了阿耨多羅三藐三菩提心（अनुत्तरसम्यक्सम्बोधिचित्त，anuttara-samyak-saṃbodhi-citta，指無上正等正覺之心），在阿僧祇劫（asaṃkhyeya-kalpa，指無數劫）之後將證得無上正等菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺），並且還能出生無量的辯才。那時，世尊加持這個陀羅尼門，放出大光明，那光明普遍照耀無量無邊的諸佛世界。由於這光明，那些世界的所有菩薩都聽到了這個陀羅尼，聽聞這個法后，能夠普遍成熟菩提法分（bodhi-pakṣa-dharma，指通往覺悟的修行要素）。在那些

【English Translation】 English version: There is no secret about the meaning; everything is explained to you. There is no Dharma gate that is not revealed. This is boundless magnificence! For the benefit and happiness of all sentient beings, you should uphold this Dharma-gate chapter, the Dharani gate, which can purify all statements. At that time, the World Honored One again said to the Venerable Ananda: 'You should uphold this Dharma-gate chapter. My disciples who serve me should also uphold such scriptures.' Then, Ananda said to the World Honored One: 'By the power of the Buddha, I have already upheld it. Because I have accomplished this Dharma-gate, countless Dharma-gates are able to manifest.' The Buddha said: 'Ananda! Yes, yes, it is as you say. Because of the Buddha's power and the universal purity of this Dharma-gate, all who uphold this Dharma-gate, and those who are close to me and can uphold it, countless Dharma-gates are able to manifest. Therefore, Ananda! You should uphold the Tathagata's teachings, which are a boundless Dharma treasury.' When this Dharma was spoken, in the assembly, countless Bodhisattvas immediately obtained the great light of Dharma. Because of obtaining the light of Dharma, the Dharma-gates spoken by countless Buddhas were able to manifest, and they approached the All-Knowing Wisdom (sarvajñatājñāna). The supreme vows and adornments they desired could all be accomplished. Ananda! You observe that the nature of all Dharmas is so profound. The Tathagata can give names and explanations to nameless Dharmas, and can reveal the nature of all Dharmas, and purify them so that they appear pure. Although Dharmas are spoken, there is actually no Dharma to be spoken, and no one who can speak. The Buddha said: 'Ananda! If one can observe the nature of all Dharmas in this way, one will generate boundless wisdom.' When this Dharma was spoken, countless Bodhisattvas attained the forbearance of the non-arising of Dharmas (anutpāda-dharma-kṣānti), and countless sentient beings generated the mind of Anuttara-samyak-sambodhi (anuttara-samyak-saṃbodhi-citta). After countless kalpas (asaṃkhyeya-kalpa), they will attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi), and they will also generate boundless eloquence. At that time, the World Honored One blessed this Dharani gate, emitting great light, which illuminated countless Buddha worlds. Because of this light, all the Bodhisattvas in those worlds heard this Dharani, and after hearing this Dharma, they were able to universally mature the factors of Bodhi (bodhi-pakṣa-dharma). In those

復有無量眾生，皆發阿耨多羅三藐三菩提心。當於爾時，一切眾生皆得安樂。是時復有諸天，雨天波頭摩華于大眾會諸菩薩中，唱如是言：「愿一切眾生得佛智慧。」

爾時無量辯才菩薩白佛言：「世尊！當何名此法門？我當云何奉持？」

佛告無量辯才菩薩言：「此法門名『陀羅尼王』，亦名『陀羅尼印』，亦名『三品所攝善巧』，汝當受持。此是無邊辯才，攝一切義善巧法門。由此法門，而能照了一切諸法、斷一切疑，是故諸菩薩於此法門應當奉持。」爾時一切大眾為供養法故，以五色華散於佛上。

佛說此經已，諸菩薩摩訶薩，一切眾會及天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八

西晉三藏竺法護奉　詔譯

密跡金剛力士會第三之一

聞如是：

一時佛游王舍城靈鷲山，與大比丘眾俱四萬二千，菩薩八萬四千。一切大聖神通以達，各在十方異佛國會故來集此，皆得法忍至不退轉、一生補處，逮致總持辯才無礙，周流十方無數佛土神通自娛，棄諸外學降伏眾魔消諸怨敵，等心眾生，睹一切原，曉了三界眾生根本，普入一切諸度無極。常處閑

【現代漢語翻譯】現代漢語譯本又有無量眾生，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。當那時，一切眾生都將得到安樂。這時，又有諸天，向大眾會中的諸菩薩散落天上的波頭摩華（蓮花），並唱言：『愿一切眾生都能獲得佛的智慧。』當時，無量辯才菩薩向佛請示說：『世尊！這個法門應當叫什麼名字？我應當如何奉持？』佛告訴無量辯才菩薩說：『這個法門名為「陀羅尼王」，也名為「陀羅尼印」，又名為「三品所攝善巧」，你應當受持。這是無邊辯才，攝取一切義理的善巧法門。通過這個法門，能夠照見一切諸法、斷除一切疑惑，所以諸菩薩對於這個法門應當奉持。』當時，一切大眾爲了供養佛法，將五色花散在佛的身上。佛說完這部經后，諸菩薩摩訶薩（大菩薩），一切與會大眾以及天、人、阿修羅（非天）、乾闥婆（天樂神）等，聽聞佛所說，都非常歡喜，信受奉行。《大寶積經》卷第七《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第八西晉三藏竺法護奉詔譯密跡金剛力士會第三之一我聽聞是這樣的：一時，佛在王舍城靈鷲山，與四萬二千大比丘眾，以及八萬四千菩薩在一起。一切大聖神通都已達到，各自從十方不同的佛國集會而來，都已得到法忍（對佛法的忍可）達到不退轉的境界、一生補處（下一世將成佛），獲得總持（記憶力）辯才無礙，周遊十方無數佛土以神通自娛，捨棄一切外道學說，降伏一切魔障，消除一切怨敵，平等對待一切眾生，洞察一切根源，明瞭三界眾生的根本，普遍進入一切諸度無極（到達彼岸的方法）。常處閑靜之處。

【English Translation】 English version Again, there were countless beings, all of whom had generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). At that time, all beings would attain peace and happiness. Then, there were also devas (gods) who rained down heavenly padma flowers (lotus flowers) upon the assembly of bodhisattvas, and they chanted, 'May all beings attain the wisdom of the Buddha.' At that time, the Bodhisattva of Immeasurable Eloquence asked the Buddha, 'World Honored One! What should this Dharma teaching be called? How should I uphold it?' The Buddha told the Bodhisattva of Immeasurable Eloquence, 'This Dharma teaching is called 「Dharani King,」 it is also called 「Dharani Seal,」 and it is also called 「Skillful Means Included in the Three Categories.」 You should uphold it. This is the skillful means of boundless eloquence, encompassing all meanings. Through this Dharma teaching, one can illuminate all dharmas and cut off all doubts. Therefore, all bodhisattvas should uphold this Dharma teaching.' At that time, the entire assembly, in order to make offerings to the Dharma, scattered five-colored flowers upon the Buddha. After the Buddha finished speaking this sutra, all the bodhisattva-mahasattvas (great bodhisattvas), the entire assembly, as well as devas, humans, asuras (demigods), gandharvas (celestial musicians), and others, having heard what the Buddha had said, were all greatly delighted, and they believed and practiced it. The Great Treasure Trove Sutra, Volume 7 Taisho Tripitaka, Volume 11, No. 0310, The Great Treasure Trove Sutra The Great Treasure Trove Sutra, Volume 8 Translated by the Tripitaka Master Dharmaraksha of the Western Jin Dynasty under Imperial Decree The Assembly of the Vajra-wielding Secret Traces, Part 1 of 3 Thus have I heard: At one time, the Buddha was dwelling on Mount Gridhrakuta in Rajagriha, together with a great assembly of forty-two thousand bhikshus (monks) and eighty-four thousand bodhisattvas. All the great sages had attained supernatural powers, and they had come together from different Buddha-lands in the ten directions. They had all attained the Dharma-kshanti (acceptance of the Dharma), reached the stage of non-retrogression, were destined to become Buddhas in their next life, had attained total retention (memory), and had unimpeded eloquence. They traveled through countless Buddha-lands in the ten directions, enjoying themselves with their supernatural powers. They had abandoned all external teachings, subdued all demons, eliminated all enemies, treated all beings equally, perceived all origins, understood the roots of beings in the three realms, and universally entered all the paramitas (perfections). They were always in quiet places.

靜，善權方便靡所不通。諸佛咨嗟宣揚其德，修無數劫奉開士行，積功累德億載兆垓，從無限世心平如地，諸佛土境不可限量。所行清凈，棄眾掛礙除諸陰蓋。其身堅強猶如鉤鎖，得金剛志致道聖性。大師子吼獨步眾會，體解所入得無所畏，光蔽日月闡曜真法。等於三世，去來今得寤惑決疑。深入微妙，下於緣起開化剛強，捐舍斷滅有常之想。一切禪思三昧正受，將護暢達處處所入。十方聞聲受無重問，不斷三寶訓誨言教，積德無量興隆道寶，過諸聲聞緣覺之地。行無盡慈遵無極哀，攝四梵行，四恩普濟隨時開度，過三脫門至三達智。周旋三界猶如日月，往來四域如轉輪聖王，以勇猛慧度生老死，出入五趣如炬照冥，心無所著猶如蓮華生於污泥，行無增損猶如虛空無所增愛。頒宣三藏如國明君賜報印綬拜與官號，超俗八法不以戚忻，游入八難化眾危厄，以慧成就轉不退輪，解眾廢亂顯示正真本無之法。發訓超分至一切智，三界為震。佛十八法誨諸愚冥，離於三毒如吹浮雲，以道法舟往度眾生，勸十二海脫生死輪，往來三處濟十二因。諸會菩薩具足功勛，其名曰：月施菩薩、月英菩薩、寂英菩薩、首英菩薩、光英菩薩、光首菩薩，首積、首寂、鉤鎖、龍忻、龍施、執像蜜天、緣勝、緣手、常舉手、常下手、寶印手、寶掌

、普世、宿王、金剛意、金剛步、不動行跡、過三世度、無量跡、無量意、海意、堅意、上意、持意、增意、常慘、常笑、喜根、善照威、離垢、棄惡趣、去眾蓋、極精進、智積、常觀、光世音、大勢至、山頂、虛空藏、不眴、不慕樂、寶上、寶心、善思、善思義、珠結總、豪王、凈王、嚴土、寶事、恩施、帝天、水天、帝罔、明罔、喻天、積快、臂善、白象、香手、眾香手、師子、英普、利意、妙御、大御、寂意、慈氏、普首、童真，其八萬四千菩薩號各如是。

爾時於是三千大千佛土，大尊巍巍釋、梵、四天王，諸天、龍、神、阿須輪、迦留羅、真陀羅、摩休勒、揵沓和，諸王官屬咸來集會。阿耨達龍王、和輪龍王、摩那斯龍王、多朱龍王、雪色龍王、無量色龍王、須深龍王，及余無數百千龍王，並其官屬皆來在會。閑居阿須輪、須摩質阿須輪、決河阿須輪、順樹阿須輪、瓔珞阿須輪、狂惑阿須輪、斷絕阿須輪、執鬼阿須輪，各與無數眷屬圍旋，皆來在會。摩竭國王萍沙及宮人眷屬，皆來在會。諸比丘、比丘尼、清信士、清信女，主天地神、欲行天、色行天、凈居天，悉來在會。

彼時世尊與無央數百千之眾眷屬圍旋而為說經，頒宣菩薩諸大士業，其法名曰凈濟廣佈道義。何謂菩薩業？以行佈施，開

【現代漢語翻譯】現代漢語譯本：普世（普遍救度眾生）、宿王（過去世的國王）、金剛意（像金剛一樣堅定的意志）、金剛步（像金剛一樣堅定的步伐）、不動行跡（行為堅定不移）、過三世度（超越過去、現在、未來三世的救度）、無量跡（無量無邊的足跡）、無量意（無量無邊的意念）、海意（像大海一樣深廣的意念）、堅意（堅定的意念）、上意（至高無上的意念）、持意（堅持的意念）、增意（增長的意念）、常慘（經常悲憫）、常笑（經常歡笑）、喜根（喜悅的根源）、善照威（善於照耀的威德）、離垢（遠離污垢）、棄惡趣（捨棄惡道）、去眾蓋（去除各種障礙）、極精進（極其精進）、智積（積累智慧）、常觀（經常觀察）、光世音（觀世音菩薩，以光明照耀世間）、大勢至（大勢至菩薩，以大勢力到達）、山頂（像山頂一樣高聳）、虛空藏（虛空藏菩薩，像虛空一樣包容一切）、不眴（不眨眼，專注）、不慕樂（不貪圖享樂）、寶上（像寶物一樣至上）、寶心（像寶物一樣珍貴的心）、善思（善於思考）、善思義（善於思考義理）、珠結總（像珍珠一樣串聯在一起）、豪王（豪邁的國王）、凈王（清凈的國王）、嚴土（莊嚴國土）、寶事（珍貴的事業）、恩施（施與恩惠）、帝天（帝釋天）、水天（水神）、帝罔（帝釋天的網）、明罔（光明的網）、喻天（比喻天）、積快（積累快樂）、臂善（手臂善巧）、白象（白象）、香手（散發香氣的手）、眾香手（散發各種香氣的手）、師子（獅子）、英普（英勇普遍）、利意（利益眾生的意念）、妙御（巧妙的駕馭）、大御（偉大的駕馭）、寂意（寂靜的意念）、慈氏（彌勒菩薩，以慈悲為姓）、普首（普遍的領袖）、童真（保持童真），他們的八萬四千菩薩的稱號各自如此。爾時，在三千大千佛土中，大尊釋迦牟尼佛、梵天、四天王，以及諸天、龍、神、阿修羅（非天，好戰的神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、乾闥婆（香神），諸王官屬都來了。阿耨達龍王（無熱惱龍王）、和輪龍王（持輪龍王）、摩那斯龍王（大意龍王）、多朱龍王（多舌龍王）、雪色龍王（雪山龍王）、無量色龍王（無量色彩龍王）、須深龍王（善見龍王），以及其他無數百千龍王，和他們的官屬都來參加法會。閑居阿修羅（閑居的阿修羅）、須摩質阿修羅（善變阿修羅）、決河阿修羅（決堤阿修羅）、順樹阿修羅（順樹阿修羅）、瓔珞阿修羅（瓔珞阿修羅）、狂惑阿修羅（狂惑阿修羅）、斷絕阿修羅（斷絕阿修羅）、執鬼阿修羅（執鬼阿修羅），各自帶領無數眷屬圍繞，都來參加法會。摩竭陀國王頻婆娑羅（印度古國國王）和宮人眷屬，都來參加法會。諸比丘、比丘尼、清信士、清信女，主天地神、欲界天、色界天、凈居天，都來參加法會。那時，世尊被無量數百千的眷屬圍繞，為他們宣說佛法，宣講菩薩諸大士的修行事業，這部佛法的名稱叫做《凈濟廣佈道義》。什麼是菩薩的修行事業呢？就是以佈施為開端，

【English Translation】 English version: Universal (saving all beings), King of Past Lives, Vajra Mind (a mind as firm as a diamond), Vajra Step (a step as firm as a diamond), Immovable Conduct, Transcending the Three Worlds, Limitless Traces, Limitless Intentions, Ocean Mind (a mind as vast as the ocean), Firm Mind, Supreme Mind, Sustaining Mind, Increasing Mind, Constant Compassion, Constant Laughter, Root of Joy, Benevolent Illumination, Free from Defilement, Abandoning Evil Paths, Removing All Obstacles, Utmost Diligence, Accumulation of Wisdom, Constant Observation, Light of the World's Sounds (Avalokitesvara Bodhisattva, who illuminates the world with light), Great Strength Arrived (Mahasthamaprapta Bodhisattva, who arrives with great power), Mountain Peak (as towering as a mountain peak), Treasury of Space (Akasagarbha Bodhisattva, who encompasses everything like space), Unblinking (focused), Not Craving Pleasure, Supreme Treasure, Treasure Mind (a mind as precious as a treasure), Good Thought, Good Thought of Meaning, Pearl-Linked Totality, Heroic King, Pure King, Adorned Land, Precious Deeds, Bestowing Grace, Emperor of Heaven (Indra), Water God, Emperor's Net, Bright Net, Metaphorical Heaven, Accumulation of Joy, Skillful Arm, White Elephant, Fragrant Hand, Hands of Many Fragrances, Lion, Heroic Universality, Beneficial Intention, Wonderful Control, Great Control, Tranquil Mind, Maitreya (the Bodhisattva of Loving-kindness), Universal Leader, Childlike Purity, their eighty-four thousand Bodhisattva titles are each like this. At that time, in the three thousand great thousand Buddha worlds, the great venerable Shakyamuni Buddha, Brahma, the Four Heavenly Kings, as well as the gods, dragons, spirits, asuras (demi-gods, warlike spirits), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpent spirits), gandharvas (celestial musicians), all the kings and their officials came. Anavatapta Dragon King (Dragon King of the Anavatapta Lake), Varuna Dragon King (Dragon King of the Water), Manasvin Dragon King (Dragon King of Great Mind), Bahu-jihva Dragon King (Dragon King of Many Tongues), Snow-Colored Dragon King (Dragon King of the Snow Mountain), Limitless-Colored Dragon King (Dragon King of Limitless Colors), Susima Dragon King (Dragon King of Good Vision), and countless other hundreds of thousands of dragon kings, along with their officials, all came to the assembly. The Asuras of Leisurely Abode, the Asuras of Sumati, the Asuras of River-Breaking, the Asuras of Following Trees, the Asuras of Garlands, the Asuras of Delusion, the Asuras of Severance, the Asuras of Ghost-Grasping, each with countless retinues surrounding them, all came to the assembly. King Bimbisara of Magadha (an ancient Indian kingdom) and his palace retinue all came to the assembly. All the bhikshus, bhikshunis, upasakas, upasikas, the gods who rule the earth and heavens, the gods of the desire realm, the gods of the form realm, the gods of the pure abodes, all came to the assembly. At that time, the World Honored One, surrounded by countless hundreds of thousands of attendants, was expounding the Dharma, proclaiming the practices of the Bodhisattvas, the great beings. This Dharma is called 'The Doctrine of Pure Salvation and Universal Propagation'. What are the practices of the Bodhisattvas? They begin with the practice of giving,

化眾生救濟危厄；修禁戒業，周滿所愿十善之事；行忍辱業，備悉諸相八十種好嚴飾己身；行精進業，所造德本一切具足無所缺漏；行禪思業，志性和安成無思議；行智慧業，斷眾塵勞，成就聖明化諸不達，行博聞業，致無礙辯，所說如流聽者輒受；行功德業，勸益眾生無限之福；行聖明業，緣致無量至真辯才；行寂然業，所興發眾不可思議；行正觀業，棄捨邪行無益之事；行慈心業，常修仁和未嘗懷害；行哀之業，欲濟眾生不厭終始；行喜之業，樂法之樂而以自娛，亦化眾生使慕道法；行於護業，斷無量釁示其罪福以法兼利，聽法會業去眾陰蓋令不自大；行出家業，捐舍恩愛戀恨之心世俗之習；行閑居業，所立要義不失一心；行有志業，逮得總持念法不忘以化眾庶；行思念業，其意曉了靡不通達；行遊步業，解義所趣有益不損；行意止業，觀身痛癢心意諸法；行意斷業，皆斷一切眾罪惡法，普修道義諸行妙法；行神足業，輕其身心往來趣厄救眾下劣；行諸根業，具足寂靜，眼耳鼻口身心使定不亂；行諸力業，消眾塵勞瑕穢之非，常能自制亦化眾庶；行覺意業，暢自然法以達正己；行於道業，越眾邪徑九十六種；行真正業，致仁義事無有瞋喜；行解辯業，見眾生心而為開闡；行自歸業，己身自達不須仰人；行善友業，

【現代漢語翻譯】化度眾生，救濟危難困厄；修持禁戒之業，圓滿實現十善的願望；修行忍辱之業，具備所有相好，以八十種美好莊嚴自身；修行精進之業，所造的功德根本一切具足，沒有絲毫缺失；修行禪思之業，意志和性情安穩，達到不可思議的境界；修行智慧之業，斷除一切塵勞煩惱，成就聖明，教化那些不通達的人；修行博聞之業，獲得無礙的辯才，所說的話語如流水般流暢，聽者無不接受；修行功德之業，勸導利益眾生，獲得無量的福報；修行聖明之業，因緣而獲得無量至真的辯才；修行寂然之業，所引發的功德不可思議；修行正觀之業，捨棄邪行和無益的事情；修行慈心之業，常常修習仁愛和睦，未曾懷有傷害之心；修行哀憫之業，想要救濟眾生，不厭倦始終；修行喜悅之業，以樂於佛法為樂，也教化眾生使他們仰慕佛法；修行護持之業，斷除無量的過失，向人們展示罪與福，以佛法兼顧利益，在聽法集會時去除眾人的陰暗遮蓋，使他們不自大；修行出家之業，捨棄恩愛和戀恨之心，以及世俗的習氣；修行閑居之業，所確立的要義不失一心；修行有志之業，獲得總持，念法不忘，以此教化大眾；修行思念之業，其意念明瞭，沒有不通達的；修行游步之業，理解義理所趨，有益而無害；修行意止之業，觀察身體的痛癢、心意和諸法；修行意斷之業，斷除一切罪惡之法，普遍修習道義和各種妙法；修行神足之業，使身心輕盈，往來於危難之處，救濟那些下劣的人；修行諸根之業，具足寂靜，使眼、耳、鼻、口、身、心安定而不混亂；修行諸力之業，消除一切塵勞和瑕疵，常常能夠自我控制，也教化大眾；修行覺意之業，暢通自然之法，以達到端正自身；修行于道之業，超越各種邪徑，包括九十六種外道；修行真正之業，成就仁義之事，沒有嗔恨和喜悅；修行解辯之業，瞭解眾生的心意，併爲他們開導闡釋；修行自歸之業，自己通達真理，不需要仰仗他人；修行善友之業

【English Translation】 Transforming sentient beings, rescuing them from danger and distress; cultivating the practice of precepts, fulfilling the ten wholesome deeds; practicing patience, possessing all the marks and eighty minor marks to adorn oneself; practicing diligence, all the roots of merit are complete without any deficiency; practicing meditation, the will and nature are stable, reaching an inconceivable state; practicing wisdom, cutting off all defilements and afflictions, achieving sagehood, and teaching those who do not understand; practicing extensive learning, attaining unobstructed eloquence, words flowing like a stream, and listeners readily accepting; practicing meritorious deeds, encouraging and benefiting sentient beings, obtaining immeasurable blessings; practicing sagehood, through conditions attaining immeasurable and true eloquence; practicing tranquility, the merits generated are inconceivable; practicing right contemplation, abandoning evil practices and useless things; practicing loving-kindness, always cultivating benevolence and harmony, never harboring harmful intentions; practicing compassion, desiring to save sentient beings, never tiring from beginning to end; practicing joy, taking pleasure in the Dharma, and also transforming sentient beings to admire the Dharma; practicing protection, cutting off immeasurable faults, showing people the consequences of sin and merit, benefiting them with the Dharma, and in Dharma gatherings removing the darkness that covers people, preventing them from being arrogant; practicing renunciation, abandoning the love and hatred, and worldly habits; practicing seclusion, the established principles are not lost in one's mind; practicing aspiration, attaining total retention, remembering the Dharma without forgetting, and using this to transform the masses; practicing contemplation, one's thoughts are clear, and nothing is not understood; practicing walking, understanding the direction of the meaning, beneficial and harmless; practicing mindfulness, observing the body's pain and itching, the mind, and all phenomena; practicing detachment, cutting off all evil and sinful dharmas, universally cultivating the path and all wonderful dharmas; practicing supernatural powers, making the body and mind light, going to dangerous places, and rescuing those who are inferior; practicing the faculties, possessing tranquility, making the eyes, ears, nose, mouth, body, and mind stable and not confused; practicing the powers, eliminating all defilements and impurities, always being able to control oneself, and also transforming the masses; practicing the factors of enlightenment, making the natural Dharma flow smoothly, to achieve self-rectification; practicing the path, transcending all evil paths, including the ninety-six heretical paths; practicing truth, achieving benevolence and righteousness, without anger or joy; practicing eloquence, understanding the minds of sentient beings, and explaining the Dharma to them; practicing self-reliance, understanding the truth by oneself, without relying on others; practicing good friendship

通功勛門濟以慧德；行純性業，普和三世無有欺惑；行應時業，皆能具足越一切難；行聖賢業；所往殊特與眾超異；行宴坐業，如所聞法常奉行之；行四恩業，合聚于眾為演經法；行正法業，順三寶教令不斷絕；曉勸助業，勤化眾生嚴凈佛土；權方便業，普用具足一切愍智。世尊如是廣為一切宣菩薩業，名曰清凈。

於是金剛力士，名曰密跡，住世尊右，手執金剛前白佛言：「至未曾有，如來至真快說菩薩號凈濟業經典之要。如向大聖頒宣斯法，我察思議是一切業，皆入菩薩眾德慧業。所以者何？其妙功德悉諸菩薩之所娛樂、所化變示，以是所樂攝導眾生。其慧業者，菩薩雅詞多所悅可。若有菩薩曉了舉要功德之業，修慧明業，是行第一真實至誠。所以者何？其功德業則是菩薩善權方便，所度無極具足福慶。其斯慧業，則是菩薩智度無極眾行備悉。以是二業普備一切諸菩薩道而恩廣濟，諸魔官屬莫能當者，以度魔界。菩薩如是至不退轉，當成無上正真之道，計於法本。諸不退轉近佛世尊，皆致如來秘密要藏，恣意頒宣未曾覆匿。」

於時寂意菩薩謂密跡金剛力士：「密跡！所云有二事業，近於如來慧。仁能樂住宣于如來秘密之業，非諸聲聞緣覺之地所能及逮，況余凡庶之所及乎！」時密跡金剛力士默然不

【現代漢語翻譯】現代漢語譯本通過功勛之門，以智慧的德行來救濟眾生；奉行純凈的本性之業，普遍地與過去、現在、未來三世和諧相處，沒有欺騙和迷惑；奉行應時之業，都能圓滿具足，超越一切困難；奉行聖賢之業，所去之處殊勝特別，與眾人超凡脫俗；奉行宴坐之業，如同所聽聞的佛法那樣常常奉行；奉行四恩之業，聚集大眾，為他們演說經法；奉行正法之業，順從佛、法、僧三寶的教誨，使之不中斷絕；明曉勸助之業，勤勉教化眾生，莊嚴清凈佛土；權巧方便之業，普遍運用，具足一切慈悲和智慧。世尊如此廣泛地為一切眾生宣說菩薩的修行之業，這被稱為清凈之業。這時，金剛力士（vajra-pāṇi，手持金剛杵的護法神），名叫密跡（guhyapāda，守護秘密者），站在世尊的右邊，手持金剛杵，向前對佛說：『真是前所未有，如來至真，您快速地宣說了菩薩號為清凈救濟之業的經典要義。正如您向大聖宣講此法，我觀察思考，這一切的修行之業，都歸入菩薩的眾德智慧之業。這是為什麼呢？因為那些微妙的功德，都是諸位菩薩所樂於享受、所化現和展示的，以此來攝導眾生。而那些智慧之業，菩薩的優雅言辭，大多能使人喜悅。如果有菩薩明瞭這些重要的功德之業，修習智慧明亮的修行之業，這就是在奉行第一真實至誠之道。這是為什麼呢？因為功德之業是菩薩善巧方便，所度化的眾生無量無邊，具足福慶。而智慧之業，則是菩薩的智慧度無極，各種修行都完備。憑藉這兩種修行之業，普遍完備一切菩薩之道，恩澤廣佈，諸魔的官屬都不能抵擋，從而度脫魔界。菩薩如此修行，達到不退轉的境界，應當成就無上正真之道，這是依據法本而言的。那些不退轉的菩薩，接近佛世尊，都能得到如來秘密的寶藏，隨意宣講，沒有絲毫隱瞞。』這時，寂意菩薩（śāntamati，寂靜之意）對密跡金剛力士說：『密跡！你所說的這兩種修行之業，接近如來的智慧。你能夠樂於宣說如來秘密的修行之業，這不是那些聲聞（śrāvaka，聽聞佛法而修行者）和緣覺（pratyekabuddha，獨自覺悟者）所能達到的境界，更何況是其餘的凡夫俗子所能企及的呢！』這時，密跡金剛力士沉默不語。

【English Translation】 English version Through the gate of meritorious deeds, they relieve beings with the virtue of wisdom; they practice pure nature deeds, universally harmonizing with the three times—past, present, and future—without deception or delusion; they practice timely deeds, fully equipped to overcome all difficulties; they practice the deeds of sages and saints, their destinations being extraordinary and surpassing the ordinary; they practice the deeds of seated meditation, constantly upholding the Dharma as they have heard it; they practice the deeds of the four kinds of gratitude, gathering the assembly to expound the scriptures; they practice the deeds of the Right Dharma, following the teachings of the Three Jewels, ensuring they are not interrupted; they understand the deeds of encouragement and assistance, diligently transforming sentient beings and adorning the pure Buddha lands; they practice the deeds of skillful means, universally employing all compassion and wisdom. The World Honored One thus extensively proclaims the practices of Bodhisattvas to all beings, which are called pure practices. At this time, the Vajra-wielding Yaksha (vajra-pāṇi, a guardian deity holding a vajra), named Guhyapāda (guhyapāda, the keeper of secrets), stood to the right of the World Honored One, holding a vajra, and addressed the Buddha, saying: 『It is truly unprecedented, O Tathagata, the truly enlightened one, that you have swiftly expounded the essential meaning of the sutra on the Bodhisattva's practices of pure relief. As you have proclaimed this Dharma to the Great Sage, I have observed and contemplated that all these practices are included in the Bodhisattva's virtues and wisdom practices. Why is this so? Because those subtle merits are what all Bodhisattvas enjoy, transform, and demonstrate, using them to guide sentient beings. And those wisdom practices, the elegant words of the Bodhisattvas, are mostly pleasing to people. If a Bodhisattva understands these essential meritorious practices and cultivates the practices of bright wisdom, then they are practicing the first true and sincere path. Why is this so? Because meritorious practices are the Bodhisattva's skillful means, through which they liberate countless beings, fully endowed with blessings. And wisdom practices are the Bodhisattva's boundless wisdom, with all practices complete. Through these two practices, they universally complete all Bodhisattva paths, spreading their grace widely, so that the retinues of all demons cannot withstand them, thus liberating the demon realms. Bodhisattvas who practice in this way reach the state of non-retrogression and shall attain the unsurpassed, true, and right path, according to the fundamental principles of Dharma. Those non-retrogressing Bodhisattvas, who are close to the World Honored One, all receive the secret treasures of the Tathagata, freely proclaiming them without any concealment.』 At this time, the Bodhisattva Śāntamati (śāntamati, peaceful mind) said to the Vajra-wielding Yaksha Guhyapāda: 『Guhyapāda! The two practices you have spoken of are close to the wisdom of the Tathagata. You are able to joyfully proclaim the secret practices of the Tathagata, which are not within the reach of those who are Śrāvakas (śrāvaka, those who hear and practice the Dharma) or Pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own), let alone ordinary people!』 At this time, the Vajra-wielding Yaksha Guhyapāda remained silent.

報。

時寂意菩薩前白佛言：「密跡力士豈能屈意為斯眾會隨時敷演諸菩薩密如來秘要？一切眾會普共渴仰欲得聞之。若聞所說心中坦然，忻喜大悅奉菩薩行，具足成就此要密事，心性調和入無極慈。」

佛告密跡金剛力士：「仁能重任為此眾會說菩薩密如來秘要，千佛勸嘆。卿宣諸菩薩道品諸行，眾會樂聞。」密跡金剛力士前白佛言：「少能堪任為諸眾會宣菩薩密如來秘要。假使如來勸佐威神而見扶接，乘大慧光承佛聖旨，乃敢宣佈諸菩薩密如來秘要。猶如，世尊！夜闇冥時依燈火明，得見形色往來好醜東西南北所當進退。如是世尊！若見建立承佛聖旨，所知少小粗舉嘆說。」

佛言：「善哉！便時宣之。」

時密跡力士語寂意菩薩：「仁者且聽，及諸來會聞諸菩薩密如來秘要，勿恐勿怖，無以懷怖。」

時寂意菩薩告諸會者：「如來所宣佈四不思議，以是得成無上正真之道，逮最正覺。何謂為四？所造立業不可思議，志如龍王行不可計，禪思一心不可稱限，諸佛所行無有邊際；是為四事。仁者當知，是四不可思議，佛道所行不可思議，為最至尊以成正覺，是故名曰四不可思議。諸仁集會，若聞菩薩諸佛世尊不可思議，不當恐怖而懷畏懼，益加踴躍倍抱恭恪乃達大道。」

爾

【現代漢語翻譯】現代漢語譯本這時，寂意菩薩走到佛前稟告說：『密跡力士能夠屈尊為在場的眾人隨時演說諸菩薩的秘密和如來的要義嗎？所有在場的人都非常渴望聽到這些教誨。如果能聽到他所說的內容，心中就會感到坦然，歡喜雀躍，從而奉行菩薩的修行，圓滿成就這些重要的秘密，心性調和，進入無極的慈悲境界。』佛告訴密跡金剛力士說：『你能夠承擔重任，為在場的眾人宣說菩薩的秘密和如來的要義，這是連千佛都會讚歎的。你宣講諸菩薩的道品和修行，大家都會樂意聽聞。』密跡金剛力士走到佛前稟告說：『我實在難以勝任為在場的眾人宣說菩薩的秘密和如來的要義。如果如來能夠勸勉並以威神之力扶持我，讓我能乘著大智慧的光芒，承蒙佛的聖旨，我才敢宣說諸菩薩的秘密和如來的要義。這就好比，世尊！在黑夜裡，依靠燈火的光明，才能看清事物的形狀、顏色，以及往來、好壞、東西南北的方向，從而決定進退。同樣，世尊！如果能得到您的建立和承蒙您的聖旨，我才能略微粗淺地舉例說明。』佛說：『很好！現在就宣講吧。』這時，密跡力士對寂意菩薩說：『仁者請聽，以及在場的所有人，聽聞諸菩薩的秘密和如來的要義，不要恐懼，不要害怕，不要心懷畏懼。』這時，寂意菩薩告訴在場的人說：『如來所宣說的四種不可思議，正是憑藉這些才成就了無上正真的道，達到了最正覺的境界。這四種不可思議是什麼呢？所造的業力不可思議，志向如同龍王一樣不可估量，禪定一心不可稱量，諸佛所行的境界沒有邊際；這就是四種不可思議。仁者應當知道，這四種不可思議，是佛道所行的不可思議之處，是至高無上的，因此成就了正覺，所以稱為四不可思議。各位仁者，如果聽到菩薩和諸佛世尊的不可思議之處，不應當感到恐懼和害怕，反而應該更加踴躍，更加恭敬，這樣才能達到大道。』這時

【English Translation】 English version Then, the Bodhisattva Jiyi (Calm Intention) approached the Buddha and said, 'Can the Vajrapani (Secret Trace) Bodhisattva condescend to expound the secrets of the Bodhisattvas and the essential teachings of the Tathagata (Thus Come One) to this assembly at any time? All those present are eagerly longing to hear them. If they hear what is said, their hearts will be at peace, they will be filled with joy, and they will practice the Bodhisattva path, fully accomplishing these important secrets, harmonizing their minds, and entering into boundless compassion.' The Buddha said to the Vajrapani Bodhisattva, 'You are capable of undertaking the great responsibility of explaining the secrets of the Bodhisattvas and the essential teachings of the Tathagata to this assembly, which even a thousand Buddhas would praise. You should proclaim the Bodhisattva's path and practices, which the assembly will be delighted to hear.' The Vajrapani Bodhisattva approached the Buddha and said, 'I am hardly capable of explaining the secrets of the Bodhisattvas and the essential teachings of the Tathagata to this assembly. If the Tathagata could encourage and support me with his divine power, allowing me to ride on the light of great wisdom and receive the Buddha's holy decree, then I would dare to proclaim the secrets of the Bodhisattvas and the essential teachings of the Tathagata. It is like, O World Honored One, in the darkness of night, one relies on the light of a lamp to see the shapes and colors of things, as well as the directions of coming and going, good and bad, east, west, south, and north, in order to decide whether to advance or retreat. Similarly, O World Honored One, if I receive your establishment and your holy decree, I can only give a rough and limited explanation.' The Buddha said, 'Excellent! Then proclaim it now.' Then, the Vajrapani Bodhisattva said to the Bodhisattva Jiyi, 'O virtuous one, please listen, and all those present, listen to the secrets of the Bodhisattvas and the essential teachings of the Tathagata. Do not be afraid, do not be terrified, and do not harbor fear.' Then, the Bodhisattva Jiyi said to the assembly, 'The four inconceivable things proclaimed by the Tathagata are what enabled him to achieve the unsurpassed, true, and correct path, and to attain the most perfect enlightenment. What are these four? The power of actions created is inconceivable, the aspiration is immeasurable like that of a dragon king, the concentration of meditation is beyond measure, and the practices of all Buddhas are boundless; these are the four inconceivable things. Virtuous ones, you should know that these four inconceivable things are the inconceivable aspects of the Buddha's path, which are supreme and lead to perfect enlightenment, and therefore they are called the four inconceivable things. Virtuous ones, if you hear about the inconceivable aspects of the Bodhisattvas and the World Honored Buddhas, you should not be terrified or afraid, but rather you should be even more joyful and respectful, and thus you will reach the great path.' Then

時寂意即如其像三昧正受，令一切眾會聞如來法，無誹謗者各心忻豫一切來集眾會場地，天雨眾華諸心念華若干種品，散於佛上及眾會上以用供養。

於是密跡力士語寂意曰：「諦聽諦聽，善思念之。今當宣佈諸菩薩密、如來秘要，夙夜寂然而修惔怕。如來菩薩所言至誠，無分別決乃授道別，從是以往順從菩薩。五行菩薩，無有諛諂、不為匿訑、不自貢高；現相應時自在變化；以自在心不計邪佞非法之業；謹慎身行威儀禮節，開化眾生，口無所說不妄有辭；菩薩威儀不可限量。又次寂意！隨眾生行，因可開化一切威儀禮節之事，所行學問禪思禮節，使學若干音響言辭各令明瞭。男女所行舉動進止威儀禮節，各以大小乳下嬰孩，應見化者各慎威儀。長老中年少小之類，所可應化威儀禮節，尊卑豪賤明愚所行開塞達騃。所行多少威儀禮節，因依訓誨應得度者而開化之。地獄、餓鬼、畜生之類，諸天、龍、神、阿須輪、迦樓羅、真陀羅、摩休勒、若人非人，所應開化而誘導之。比丘、比丘尼、清信士、清信女，釋梵四天王、大神妙天，所應開化而訓誨之。菩薩皆知深淺厚薄難度易化，應病與藥而為說法，使諸貪淫不貪財業，建立威儀隨其禮節。菩薩在彼無為寂然，以身修行不捨靜默顯身威儀，若有貪嫉各為示現，不惜

【現代漢語翻譯】現代漢語譯本：當時，寂意菩薩進入如其像三昧（一種禪定狀態），使所有在場的聽眾都能聽到如來佛的教誨，沒有誹謗者，每個人都心生歡喜。所有來集會的聽眾都聚集在場地，天空中降下各種各樣的鮮花，散落在佛陀和聽眾身上，以此來供養。這時，密跡力士（護法神）對寂意菩薩說：『仔細聽，仔細聽，好好思考。現在我將宣說諸菩薩的秘密和如來的重要教誨，他們日夜寂靜地修行，不懈怠。如來和菩薩所說的話都是真誠的，沒有分別心，他們會決定並傳授道法，從此以後，他們會順從菩薩的教誨。五行菩薩（指修行五種行為的菩薩）沒有諂媚，不隱瞞過錯，不自高自大；在適當的時候，他們會自在地變化；他們以自在的心不計較邪惡和非法的行為；他們謹慎自己的行為，注重威儀禮節，開導眾生，口中不說妄語；菩薩的威儀是不可思議的。』『還有，寂意！要隨順眾生的行為，根據情況來開導他們，讓他們瞭解一切威儀禮節。他們所學習的知識、禪定和禮節，要讓他們明白各種聲音和語言的含義。男女的舉止行動和威儀禮節，要根據他們是年幼的嬰兒還是成年人來教導，對於那些應該被教化的人，要讓他們注意自己的威儀。對於年長的、中年的和年幼的人，要根據他們的情況來教導他們威儀禮節，對於尊貴、卑賤、聰明和愚笨的人，要根據他們的情況來開導他們。對於那些應該被教化的人，要根據他們所行的威儀禮節的多少，來教導他們。對於地獄、餓鬼、畜生等眾生，以及諸天、龍、神、阿修羅（一種神）、迦樓羅（一種鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種蛇神），以及人和非人，都要根據他們的情況來開導和引導他們。對於比丘（出家男眾）、比丘尼（出家女眾）、清信士（在家男眾）、清信女（在家女眾），以及釋梵四天王（佛教的護法神）、大神妙天（天神），都要根據他們的情況來開導和教誨他們。菩薩都知道眾生的根基有深淺厚薄，難易教化，他們會根據眾生的病癥來給予相應的藥物，併爲他們說法，使那些貪淫的人不再貪戀財物，建立威儀，遵守禮節。菩薩在那裡無為寂靜，以身修行，不捨棄靜默，展現威儀，如果有人貪婪嫉妒，菩薩會為他們示現，不吝惜自己的身體。』

【English Translation】 English version: At that time, Samadhi of Stillness (Jiyi) entered the Samadhi of Suchness (Ruxiang), enabling all the assembly to hear the Dharma of the Tathagata (Buddha), with no slanderers, and each heart filled with joy. All the assembled listeners gathered at the site, and the sky rained down various kinds of flowers, scattering them upon the Buddha and the assembly as an offering. Then, Vajrapani (Miji Lishi), the powerful guardian, said to Samadhi of Stillness: 'Listen carefully, listen carefully, and contemplate well. Now I shall proclaim the secrets of the Bodhisattvas and the essential teachings of the Tathagata, who cultivate diligently day and night in stillness. The words of the Tathagata and the Bodhisattvas are sincere, without discrimination, and they decide and impart the Dharma. From now on, they will follow the teachings of the Bodhisattvas. The Bodhisattvas of the Five Practices (Wuxing Pusa) are without flattery, do not conceal their faults, and are not arrogant; when appropriate, they transform freely; with a free mind, they do not engage in evil or unlawful deeds; they are careful in their actions, pay attention to decorum, enlighten sentient beings, and do not speak falsely; the decorum of the Bodhisattvas is inconceivable.' 'Furthermore, Samadhi of Stillness! Follow the actions of sentient beings, and according to the circumstances, guide them to understand all aspects of decorum. The knowledge, meditation, and decorum they learn should enable them to understand the meaning of various sounds and languages. The actions and decorum of men and women should be taught according to whether they are young infants or adults. Those who should be taught should be mindful of their decorum. For the elderly, middle-aged, and young, teach them decorum according to their circumstances. For the noble, the lowly, the wise, and the foolish, guide them according to their circumstances. For those who should be taught, teach them according to the amount of decorum they practice. For beings in hell, hungry ghosts, animals, as well as gods, dragons, spirits, Asuras (a type of deity), Garudas (a type of bird deity), Kinnaras (a type of celestial musician), Mahoragas (a type of serpent deity), and humans and non-humans, guide and lead them according to their circumstances. For Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), Upasikas (laywomen), as well as the Four Heavenly Kings of Sakra (Shifantianwang), and the Great Wonderful Heavens (Dashen Miaotian), guide and teach them according to their circumstances. The Bodhisattvas know the depth and shallowness of the roots of sentient beings, whether they are easy or difficult to teach. They will give the appropriate medicine according to the illness of sentient beings and preach the Dharma to them, so that those who are greedy for lust will no longer be greedy for wealth, establish decorum, and observe etiquette. The Bodhisattvas are there in non-action and stillness, cultivating with their bodies, not abandoning silence, and displaying decorum. If there are those who are greedy and jealous, the Bodhisattvas will manifest for them, not sparing their own bodies.'

身命隨時救濟。身行清凈體演光明，諸在地獄、餓鬼、畜生勤苦之患，濟其危厄立在安處令無眾難。若有眾生多所吝業，隨其所好現若干種珍寶財業，各使得所。頭目肌肉骨節支體髓腦、妻子群從車馬奴僕衣裘，從志所樂皆施與之。若求甘膳上好衣被，皆令充意各得其所。受諸眾生無央數身，法界無量舉安無處飽滿一切。道智無窮各現其身，在於十方不可限極，因緣方便亦不可盡。以無數身隨時現體，開化眾生各令得所。若有眾生多貪慾者淫想情色，化現女像端正殊妙，其人見之喜悅敬向，與共相娛視之無厭如寶明珠，卒便臭穢顏色甚惡。睹是所變心患厭之，便示死亡益用惡見，因為說法無常苦空，一切三界猶如幻化無一真諦。聞之則達，便發無上正真道意逮不退轉。又彼菩薩以一寶蓋覆斯三千大千世界靡不周遍，復能內之於一芥子。若劫燒時皆舉一切著其一掌，斯身不大亦不增減。其身供養周於十方諸佛世尊，復變化華如須彌山懷之裓上，成為華蓋貢上如來。化一香爐如千佛土、作一燈炬如須彌山，供奉如來，照恒河沙諸佛國土以貢上佛。以細帛㲲裹覆其身，灌用麻油以為燈火，自然己身演其光明，照遍三千大千佛土。若眾生見怪之所以，或得想念菩薩境界。睹此變化無央數眾皆發道心，得悅可意充實飽滿。被弘誓

【現代漢語翻譯】現代漢語譯本隨時救濟眾生的身命。身體行為清凈，散發光明，對於那些在地獄、餓鬼、畜生道中遭受勤苦之患的眾生，救濟他們的危難，使他們安穩，不再有各種苦難。如果有的眾生非常吝嗇，就根據他們所喜好的，顯現各種珍寶財物，使他們各得所需。他們的頭、眼睛、肌肉、骨節、肢體、髓腦、妻子、眷屬、車馬、奴僕、衣服，凡是他們心中所想的，都施捨給他們。如果他們想要美味的食物和上好的衣服，都讓他們心滿意足，各得其所。菩薩接受無數眾生的身體，法界無量無邊，沒有哪個地方不能安放，使一切都得到飽滿。菩薩的智慧無窮無盡，各自顯現其身，遍佈十方，沒有邊際，因緣方便也無窮無盡。以無數的身體隨時顯現，開導教化眾生，使他們各得其所。如果有的眾生貪慾心很重，淫念熾盛，就化現出端正殊妙的女子形象，那人見到後心生歡喜，敬愛嚮往，與她一同享樂，看她永遠不厭倦，如同珍寶明珠。突然之間，女子變得臭穢不堪，顏色醜惡。看到這種變化，那人心生厭惡，又顯示女子死亡，更加深了厭惡之感。於是就為他說法，講述無常、苦、空，一切三界都如幻化，沒有真實的存在。聽聞之後，那人就通達了真理，發起無上正等正覺的道心，達到不退轉的境界。此外，那位菩薩用一個寶蓋覆蓋三千大千世界，沒有哪個地方沒有覆蓋到，又能將它放入一粒芥子之中。如果遇到劫火焚燒的時候，就將一切都放在一個手掌之中，身體不會變大也不會變小。他的身體供養十方諸佛世尊，又變化出如須彌山（Sumeru）般大小的鮮花，放在衣襟上，成為華蓋，供奉如來。變化出一個香爐，如同千佛國土一般，製作一盞燈炬，如同須彌山（Sumeru）一般，供奉如來，照亮恒河沙數諸佛國土，以此供奉佛陀。用細絹包裹身體，用麻油灌注作為燈火，自然而然地自身散發出光明，照遍三千大千佛土。如果眾生看到這種奇異的景象，或者能夠想到菩薩的境界，看到這種變化，無數的眾生都會發起道心，得到喜悅，內心充實飽滿。他們被弘大的誓願所感召。

【English Translation】 English version He constantly saves and aids the lives of beings. His bodily actions are pure, radiating light. For those suffering in the hells, as hungry ghosts, or as animals, he alleviates their distress, placing them in secure and peaceful states, free from all difficulties. If there are beings who are very miserly, he manifests various treasures and riches according to their desires, ensuring each receives what they need. He gives away their heads, eyes, muscles, bones, limbs, marrow, brains, wives, families, carriages, servants, and clothing—whatever they wish for. If they desire delicious food and fine clothing, he fulfills their desires, ensuring each receives what they need. The Bodhisattva takes on countless bodies of beings, the Dharma realm is boundless, and there is no place where he cannot be, filling all with satisfaction. His wisdom is infinite, and he manifests his body in various forms, throughout the ten directions, without limit. The causes and conditions of his skillful means are also inexhaustible. He manifests countless bodies at any time, guiding and teaching beings, ensuring each attains what they need. If there are beings with strong desires and lustful thoughts, he manifests a beautiful and exquisite female form. Upon seeing her, they are filled with joy and adoration, enjoying her company, never tiring of looking at her, as if she were a precious jewel. Suddenly, she becomes foul and repulsive, her appearance hideous. Seeing this transformation, they feel disgust and aversion. Then, he shows her death, further deepening their aversion. He then teaches them the Dharma, explaining impermanence, suffering, and emptiness, that all three realms are like illusions, without any true reality. Upon hearing this, they understand the truth, and they generate the unsurpassed aspiration for enlightenment, reaching the state of non-retrogression. Furthermore, that Bodhisattva uses a single jeweled canopy to cover the entire three thousand great thousand worlds, leaving no place uncovered, and he can also place it within a single mustard seed. If a cosmic fire were to occur, he would hold everything in one palm, his body neither increasing nor decreasing in size. His body makes offerings to all the Buddhas and World Honored Ones in the ten directions. He also transforms flowers as large as Mount Sumeru (Sumeru), placing them on his robe, forming a flower canopy to offer to the Tathagata. He transforms a censer as large as a thousand Buddha lands, and creates a lamp as large as Mount Sumeru (Sumeru), offering it to the Tathagata, illuminating the Buddha lands as numerous as the sands of the Ganges River, as an offering to the Buddha. He wraps his body in fine silk, pours sesame oil on it as fuel, and his body naturally emits light, illuminating the three thousand great thousand Buddha lands. If beings see this strange phenomenon, or if they can contemplate the Bodhisattva's realm, upon seeing these transformations, countless beings will generate the aspiration for enlightenment, finding joy and fulfillment. They are moved by the great vows.

鎧現和羅勢執于無極，手持金剛力士侍佛而自顯耀，眾人恐怖自歸作禮。菩薩大士聽受經法，示大力士在於冢間，大聚眾人自現身死。形體廣長棄大冢間，又諸禽獸食啖其肉，四足兩足服食其體，壽終之後皆得生天。緣是為本乃至滅度，悉是菩薩本願殊特之所致也。所以者何？其彼菩薩本發意時心自要誓：『設使有人禽獸飛鳥，見我身死來啖肌肉，壽終生天度世得道，奉持禁戒所愿者得。』如是寂意！當作是觀，菩薩所行隨時之儀而開化之。」

密跡金剛力士謂寂意菩薩：「乃往過去久遠世時，是閻浮利天下廣大周合一域，有八萬四千國，其餘郡縣丘聚無數百千，人民熾盛不可計限。爾時多有財寶衣食自然周匝充滿，眾奇寶樹交絡屋宅。斯諸眾生有若干疾、不安眾患多羸瘦者，金痍療瘡疽痛惡疾，又有無數百千良醫所不能療。眾人得疾積有年歲，無能自安求哀自歸。當是眾人遭是其厄則無救護，各自稱怨，呼天、龍、神、揵陀羅、真陀羅、摩休勒、人與非人：『誰能療治消我病厄？』菩薩爾時為一切首，現為良醫療眾人疾，常用慈心專精走使侍從其後，猶如奴僕給所當得，以報恩慈濟人危厄。是故寂意！乃往古世，今斯世尊當爾世時作天帝釋，名曰善自。在於天上遙見眾人得若干病困厄難言，以天耳聞眾人厄困

【現代漢語翻譯】現代漢語譯本鎧現和羅勢（均為護法神名）執于無極，手持金剛力士（佛教護法神）侍奉佛陀而顯耀，眾人因此感到恐懼而歸順禮拜。菩薩大士們聽受經法，示現大力士在墳冢之間，聚集眾人，自己顯現身死。身體廣闊而長，被遺棄在巨大的墳冢之間，又有各種禽獸來啃食其肉，四足和兩足的動物都吞食其身體，這些動物死後都得以昇天。這一切的根本原因乃至最終的滅度，都是菩薩本願殊勝特別所導致的。這是為什麼呢？因為那些菩薩在最初發愿時，心中就立下誓言：『假使有人、禽獸、飛鳥，看到我身死來啃食我的肌肉，他們死後就能昇天，度脫世間，證得道果，奉持禁戒，所愿皆得。』應當如此寂靜地思考！應當這樣觀察，菩薩所行之事，都是隨著時機而開化眾生的方便之法。密跡金剛力士（佛教護法神）對寂意菩薩說：『在過去久遠的時代，這閻浮利（南贍部洲）天下廣大，周遍一域，有八萬四千個國家，其餘的郡縣、丘聚無數百千，人民繁盛，不可計數。那時，財寶衣食自然充足，各種奇珍寶樹交錯覆蓋房屋。這些眾生有各種疾病、不安和眾多虛弱的病患，如金瘡、療瘡、癰疽等惡疾，又有無數百千良醫都無法醫治。眾人得病多年，無法自安，只能哀求自歸。當這些人遭遇這些厄難時，無人救護，各自怨恨，呼喊天、龍、神、乾闥婆（天界樂神）、緊那羅（天界歌神）、摩睺羅伽（大蟒神）、人與非人：『誰能醫治消除我的病厄？』菩薩那時為一切眾生之首，顯現為良醫，醫治眾人的疾病，常用慈悲之心，專心奔走侍奉在他們身後，如同奴僕一般，給予他們所需要的，以報答恩慈，救濟人們的危難。所以，寂意！在過去古老的時代，現在的世尊（釋迦牟尼佛）在那個時代作天帝釋（帝釋天），名叫善自。在天上遙見眾人遭受各種疾病困厄，難以言說，用天耳聽到眾人困厄的呼喊。

【English Translation】 English version Kâya and Luo Shi (both are names of Dharma protectors) held to the infinite, wielding Vajra warriors (Buddhist Dharma protectors) attending the Buddha and displaying their glory, causing the multitude to be terrified and submit in reverence. Bodhisattvas and great beings listened to the teachings, demonstrating a mighty warrior in the midst of tombs, gathering the crowd, and manifesting their own death. The body was vast and long, abandoned among the great tombs, and various birds and beasts came to devour its flesh. Four-legged and two-legged creatures consumed its body, and after their lives ended, they all ascended to heaven. The root cause of this, even to the final liberation, was due to the special and extraordinary vows of the Bodhisattva. Why is this so? Because when those Bodhisattvas first made their vows, they swore in their hearts: 『If any person, beast, or bird sees my body die and comes to eat my flesh, after their lives end, they will ascend to heaven, be liberated from the world, attain the path, uphold the precepts, and have their wishes fulfilled.』 One should contemplate this with such tranquility! One should observe that the actions of the Bodhisattva are all expedient means to enlighten beings according to the times. The Vajra warrior, Guhyapada (a Buddhist Dharma protector), said to the Bodhisattva Samadhi-mati: 『In the distant past, this Jambudvipa (the southern continent) was vast, encompassing a whole region, with eighty-four thousand countries, and countless hundreds and thousands of other prefectures, hills, and settlements. The people were prosperous and countless. At that time, wealth, food, and clothing were naturally abundant, and various precious trees intertwined, covering the houses. These beings had various diseases, unease, and many weak ailments, such as metal wounds, sores, ulcers, and other terrible diseases, which countless hundreds and thousands of good doctors could not cure. The people had been sick for many years, unable to find peace, and could only beg for help. When these people encountered these calamities, there was no one to protect them, and they each complained, calling out to the heavens, dragons, gods, Gandharvas (celestial musicians), Kinnaras (celestial singers), Mahoragas (great serpent gods), humans, and non-humans: 『Who can cure and eliminate my sickness?』 At that time, the Bodhisattva was the leader of all beings, appearing as a good doctor, curing the diseases of the people, always using compassion, diligently running and serving behind them, like a servant, giving them what they needed, to repay kindness and rescue people from danger. Therefore, Samadhi-mati! In the ancient past, the present World Honored One (Shakyamuni Buddha) was the celestial king, Indra (Shakra), named Good Self. In heaven, he saw from afar that the people were suffering from various diseases and hardships, which were difficult to describe, and he heard the cries of the people in distress with his heavenly ear.

呻呼悲嗟，見聞如是興大悲哀，心自念言：『今此眾人委厄甚困無所歸依。今吾應宜濟眾困厄，其無救者為立善救、無所依者為設眾依、無所歸者為造受歸。』爾時天下閻浮利中有一大國城名曰具留，彼時天帝菩薩去國不遠，化作一蟲獸名曰仁良，自然化生在其國界。時天帝釋往在虛空，以偈告語天下閻浮利人：

「『去此國土不大遠，　　而有一蟲名仁良，　　其有服食此蟲肉，　　則得免濟一切厄。　　汝等勿恐莫懷懼，　　睹其蟲身恣取肉，　　終不抱瞋無厭穢，　　斯是神妙好良藥。』」

密跡金剛力士復語寂意菩薩：「爾時彼大國城郡縣村落丘聚眾疾諸彼病人，聞此音聲咸皆集詣具留大國。到其蟲所，取其肌肉各赍來歸以救療病，各得除愈，其蟲身肉如故不減。時其國界空野中蟲說是頌曰：

「『以斯之言要，　　令眾成佛道，　　使吾妙智慧，　　究竟無窮盡。　　周習學禁戒，　　取肌肉施與，　　以是至誠辭，　　速逮正真道。』」

密跡金剛力士曰：「如是寂意！其天下閻浮利諸有病者，皆往取是仁良蟲肉悉服食之，療體之病靡不得瘳。於時其蟲愍慈眾生，其身如故亦不增減，各各擷取復生如故，其身完具亦不缺漏。郡國縣邑州城大邦諸有苦患，敢來食此仁良蟲肉皆

【現代漢語翻譯】現代漢語譯本他們呻吟、呼喊、悲傷、嘆息，看到和聽到這些，心中生起巨大的悲哀，心中自念道：『現在這些眾人遭受厄難，非常困苦，無所歸依。現在我應當救濟眾人的困厄，為沒有救助的人設立善的救助，為沒有依靠的人提供依靠，為沒有歸宿的人創造歸宿。』當時，在閻浮利（Jambudvipa，指我們所居住的這個世界）天下有一個大國，城名叫具留（Kuru），那時天帝菩薩（Deva-bodhisattva）離這個國家不遠，化作一種蟲獸，名叫仁良（Renliang），自然化生在這個國家的境內。當時，天帝釋（Deva-Indra）在虛空中，用偈語告訴閻浮利天下的人：『離這個國土不遠的地方，有一種蟲獸名叫仁良，凡是服食這種蟲獸的肉，就能免除一切厄難。你們不要害怕，不要恐懼，看到它的身體就隨意取肉，它終究不會抱有嗔恨，也不會感到厭惡，這是神妙的好藥。』密跡金剛力士（Vajrapani）又對寂意菩薩（Shanti-mati Bodhisattva）說：『當時，那個大國城郡縣村落丘聚中患有各種疾病的病人，聽到這個聲音都聚集到具留大國。到達那蟲獸所在的地方，取它的肌肉各自帶回去用來救治疾病，都得到了痊癒，那蟲獸身上的肉像原來一樣，沒有減少。當時，那蟲獸在國界空曠的野外說了這樣的偈語：』『用這些話語的要義，令眾產生就佛道，使我的微妙智慧，最終無窮無盡。普遍學習戒律，取我的肌肉佈施給你們，用這至誠的誓言，迅速達到真正的道。』密跡金剛力士說：『正是這樣，寂意！那閻浮利天下所有患病的人，都去取那仁良蟲的肉來服用，治療身體的疾病沒有不痊癒的。當時，那蟲獸憐憫慈愛眾生，它的身體像原來一樣，也沒有增加減少，人們各自擷取，又像原來一樣生長出來，它的身體完整，也沒有缺漏。郡國縣邑州城大邦所有遭受苦難的人，都敢來吃這仁良蟲的肉，都得到了痊癒。』

【English Translation】 English version They groaned, cried out, grieved, and sighed. Seeing and hearing this, they felt great sorrow in their hearts, thinking to themselves: 『Now these people are suffering hardship, are very distressed, and have no refuge. Now I should relieve the suffering of the people, establish good refuge for those without help, provide reliance for those without support, and create a place of return for those without a destination.』 At that time, in the Jambudvipa (the world we live in), there was a large country with a city named Kuru. At that time, the Deva-bodhisattva (a bodhisattva who is also a deva) was not far from this country, and transformed into an insect-like beast named Renliang, which was naturally born within the borders of that country. At that time, Deva-Indra (the king of the gods) was in the sky, and told the people of Jambudvipa in verse: 『Not far from this land, there is an insect-like beast named Renliang. Whoever eats the flesh of this beast will be freed from all suffering. You should not be afraid, nor should you be fearful. When you see its body, take its flesh as you please. It will never harbor anger, nor will it feel disgust. This is a miraculous and good medicine.』 Vajrapani (the guardian deity) then said to Shanti-mati Bodhisattva: 『At that time, the sick people in the cities, counties, villages, and settlements of that great country, upon hearing this voice, all gathered and went to the great country of Kuru. Arriving at the place where the beast was, they took its flesh and brought it back to cure their illnesses. They were all healed, and the flesh of the beast remained as before, without diminishing. At that time, the beast spoke this verse in the open wilderness of the country:』『With the essence of these words, may all beings achieve Buddhahood, may my subtle wisdom ultimately be endless. Universally learn the precepts, take my flesh and give it to you. With this sincere vow, may you quickly attain the true path.』 Vajrapani said: 『Indeed, Shanti-mati! All the sick people in Jambudvipa went to take the flesh of that Renliang beast and ate it, and there was no illness of the body that was not cured. At that time, the beast, out of compassion for all beings, remained as it was, neither increasing nor decreasing. People each cut off pieces, and it grew back as before. Its body was complete, and nothing was missing. All those who suffered in the cities, counties, states, and great nations dared to come and eat the flesh of this Renliang beast, and they were all healed.』

得安隱。七日之中使天下人無復疾病眾患之難，唯去身病未消心疾淫怒癡疹。時天下人男女大小皆得安隱無復身患，各心念言：『今我等身，以何方便報答仁良所育慈養，乃能被荷眾病得愈，身得安隱永無眾患。』諸病癒者普共集會，詣具留國到仁良蟲所，皆共叉手為仁良蟲說此偈言：

「『仁為是救護，　　仁身良醫藥，　　咸令我除患，　　以何報仁養？』」

爾時仁良蟲自沒其身，現天帝形為大眾人而說頌曰：

「『如吾今日身，　　不用眾居業，　　不以飲食供，　　金銀及珍寶，　　不以好像車，　　不快馬細車。　　男女諸大小，　　咸共心和同，　　皆改往修來，　　身奉行十善。　　各相向慈心，　　展轉相愍傷，　　相見如骨肉，　　猶如父母子，　　心不懷害念，　　乃報其慈養。』」

密跡金剛力士語寂意菩薩：「時彼眾人聞其訓誨，宿福所化，皆共奉行是十善業，具足清凈不令缺漏。如是寂意！時天下人男女大小奉行十善，終身沒已不墮惡趣三厄之難，壽終之後自然得生忉利天上。又天帝釋為講說法開示大業，皆發無上正真道意，應時悉立不退轉地。寂意當了，是則菩薩所修密行，護身清凈不惜身命以己用施，開化救濟無數眾生使至大道。」

佛告

【現代漢語翻譯】現代漢語譯本獲得安穩。七天之內，使天下人不再有疾病和各種痛苦的災難，只是身體的疾病消除了，心中的貪慾、憤怒和愚癡的病癥還沒有消除。當時，天下所有的人，無論男女老少，都獲得了安穩，不再有身體的疾病，他們各自心中想著：『現在我們的身體，用什麼方法來報答仁良（Renliang，指具有仁慈和善良品質的蟲）的養育和慈愛，才能夠報答他承擔了我們的疾病並使我們痊癒，身體獲得安穩，永遠沒有各種痛苦呢？』所有疾病痊癒的人都一起前往具留國（Juliu，一個國家的名字），來到仁良蟲那裡，都一起合掌向仁良蟲說了這首偈語：『仁慈是我們的救護，仁慈的身體是良藥，使我們都消除了疾病，用什麼來報答您的養育之恩呢？』這時，仁良蟲隱沒了自己的身體，顯現出天帝（Tiandi，天界之主）的形象，為大眾說了這首偈語：『像我今天這樣的身體，不需要大家供奉居所，不需要用飲食來供養，也不需要金銀和珍寶，不需要好的象車，也不需要快馬和精細的車。男女老少，都應該同心同德，都應該改正過去的錯誤，修習未來的善行，身體力行十善（shishan，佛教中的十種善行）。各自以慈悲心對待他人，互相憐憫和關愛，相見如同骨肉至親，如同父母子女，心中不懷有害人之念，這才是報答我的慈愛養育之恩。』密跡金剛力士（Miji Jingang Lishi，佛教護法神）對寂意菩薩（Jiyi Pusa，一位菩薩的名字）說：『當時那些人聽了他的教誨，由於他們過去所積累的福德，都一起奉行這十善業，圓滿清凈，沒有絲毫缺失。像這樣，寂意！當時天下的人，無論男女老少，都奉行十善，終其一生，死後不會墮入惡道三厄的苦難，壽命終結之後自然得生到忉利天（Daoli Tian，佛教欲界六天之一）。而且天帝釋（Tiandi Shi，忉利天之主）為他們講說法，開示大業，都發起了無上正真道的心意，當時都立於不退轉的地位。寂意你應當明白，這就是菩薩所修的秘密修行，護持身心清凈，不吝惜自己的生命，用自己的所有來佈施，開化救濟無數眾生，使他們到達大道。』佛告訴

【English Translation】 English version Attained peace and tranquility. Within seven days, it caused all people in the world to be free from diseases and various sufferings, only the physical illnesses were eliminated, while the mental illnesses of lust, anger, and ignorance remained. At that time, all people in the world, regardless of gender or age, attained peace and tranquility, and were free from physical ailments. They each thought in their hearts: 'Now that our bodies are healed, what way can we repay the kindness and nurturing of Renliang (仁良, meaning the benevolent and virtuous insect), who bore our illnesses and healed us, allowing our bodies to be at peace and free from all suffering?' All those who were healed went together to the country of Juliu (具留國, a country's name), and came to Renliang, where they all joined their palms and spoke this verse to Renliang: 'Benevolence is our protection, a benevolent body is good medicine, causing us all to be free from suffering. How can we repay your nurturing kindness?' At this time, Renliang concealed his body and manifested the form of Tiandi (天帝, the Lord of Heaven), and spoke this verse to the assembly: 'Like my body today, it does not need dwellings, nor does it need food offerings, nor gold, silver, or treasures, nor fine elephant carriages, nor fast horses or delicate carriages. All people, regardless of gender or age, should be of one heart and mind, correct their past mistakes, cultivate future good deeds, and practice the ten virtues (shishan, 十善, the ten virtuous actions in Buddhism) with their bodies. Each should treat others with compassion, show mutual pity and care, see each other as close as family, like parents and children, and not harbor harmful thoughts. This is how you repay my nurturing kindness.' Miji Jingang Lishi (密跡金剛力士, a Buddhist guardian deity) said to Jiyi Pusa (寂意菩薩, a Bodhisattva's name): 'At that time, those people, having heard his teachings, and due to the merits they had accumulated in the past, all practiced these ten virtuous deeds, fully and purely, without any deficiency. Like this, Jiyi! At that time, all people in the world, regardless of gender or age, practiced the ten virtues. Throughout their lives, after death, they would not fall into the suffering of the three evil realms, and after their lives ended, they would naturally be reborn in the Trayastrimsa Heaven (Daoli Tian, 忉利天, one of the six heavens in the desire realm of Buddhism). Moreover, Tiandi Shi (天帝釋, the lord of Trayastrimsa Heaven) preached the Dharma to them, revealing the great path, and they all aroused the intention for the unsurpassed true path, and at that time, they all stood on the ground of non-retrogression. Jiyi, you should understand that this is the secret practice cultivated by Bodhisattvas, protecting the purity of body and mind, not sparing their own lives, using their own possessions to give, enlightening and saving countless sentient beings, leading them to the great path.' The Buddha told

寂意：「菩薩身所行眾密堅固牢強，不可破壞猶如金剛。其身散以眾人所學從志律故，雖欲毀之不能破壞。眾生以學，從學法住一切不壞。所宣言教，火不能燒刀不能傷。其身堅強要不可毀，猶如，寂意！其菩薩身，身順法律調化眾生。其菩薩心，不以寂然、不懷妄想。一切眾生身悉本無，其己亦然亦複本空。以了本無，己身本無一切諸法亦複本無。諸法本無，又解己身以歸本無，一切諸法亦複本無。諸法本無，己身自然亦歸本無。己以本無，過去當來今現在法亦複本無。去來今法以了本無，又復己身亦複本無，過去本無、當來本無而不錯亂。當來本無不與過去本無相違也，過去本無不與現在本無相違也，現在本無不與過去本無相違也。現在本無不與過去當來相違也，過去當來本無不與現在本無相違也，其當來本無不與現在本無相違也。去來今現本無不與現在本無而相違也。其去來今本無行者，諸陰諸種諸入眾衰四大未曾相違也。設使生死及與無為自然本無，生死本無，以無所行本無自然。無行本無，不違本無，諸行本無自然。又族姓子！所謂本無，其本無者等無有異，不離於欲，無所成立。本無諍訟，是諍訟者與諸諍訟亦無所諍，以無所諍，其本無者亦無所諍，是則名曰如來本無。如來無像，歸斯本無，是則名曰如

【現代漢語翻譯】現代漢語譯本：寂意問道：『菩薩的身體所展現的種種秘密，堅固牢靠，不可摧毀，如同金剛一般。他的身體因為遵循眾人所學的戒律，即使想要摧毀它也無法做到。眾生通過學習，遵循佛法，一切都不會被破壞。他所宣講的教誨，火不能燒，刀不能傷。他的身體堅強到不可摧毀，就像金剛一樣。寂意啊！菩薩的身體，順應佛法來調伏教化眾生。菩薩的心，不執著于寂靜，也不懷有虛妄的念頭。一切眾生的身體本來就是空無的，他自己也是如此，同樣是空無的。因為明白了一切的空無，他自己的身體是空無的，一切諸法也是空無的。諸法是空無的，又明白自己的身體迴歸于空無，一切諸法也是空無的。諸法是空無的，自己的身體自然也迴歸于空無。自己是空無的，過去、未來、現在的法也是空無的。過去、未來、現在的法明白是空無的，又明白自己的身體也是空無的，過去是空無的，未來是空無的，但不會錯亂。未來是空無的，不與過去是空無的相違背，過去是空無的，不與現在是空無的相違背，現在是空無的，不與過去是空無的相違背。現在是空無的，不與過去未來是空無的相違背，過去未來是空無的，不與現在是空無的相違背，未來是空無的，不與現在是空無的相違背。過去、未來、現在是空無的，不與現在是空無的相違背。過去、未來、現在是空無的修行者，諸陰（五蘊，即色、受、想、行、識）、諸種（十二處，即眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、諸入（十八界，即六根、六塵、六識）、眾衰（五衰，即天人五衰）、四大（地、水、火、風）從未相互違背。假設生死和無為（涅槃）自然是空無的，生死是空無的，因為沒有所行，所以是自然空無的。沒有所行是空無的，不違背空無，諸行是空無的，是自然的。還有，族姓子！所謂空無，其空無是平等無異的，不離於慾望，沒有所成立。空無沒有爭訟，是爭訟的人與諸爭訟也沒有爭訟，因為沒有爭訟，其空無也沒有爭訟，這就叫做如來的空無。如來沒有形象，歸於這個空無，這就叫做如』現代漢語譯本：來。

【English Translation】 English version: Jiyi asked: 'The various secrets manifested by a Bodhisattva's body are firm, solid, and indestructible, like diamond. His body, because it follows the precepts learned by all, cannot be destroyed even if one tries. Sentient beings, through learning and following the Dharma, will not be destroyed. The teachings he proclaims cannot be burned by fire or harmed by swords. His body is so strong that it cannot be destroyed, like diamond. Jiyi! The Bodhisattva's body conforms to the Dharma to tame and teach sentient beings. The Bodhisattva's mind does not cling to stillness, nor does it harbor false thoughts. The bodies of all sentient beings are originally empty, and so is his own, also empty. Because he understands all emptiness, his own body is empty, and all dharmas are also empty. Since all dharmas are empty, he also understands that his own body returns to emptiness, and all dharmas are also empty. Since all dharmas are empty, his own body naturally returns to emptiness. Since he is empty, the dharmas of the past, future, and present are also empty. Having understood that the dharmas of the past, future, and present are empty, he also understands that his own body is empty, the past is empty, and the future is empty, but there is no confusion. The future being empty does not contradict the past being empty, the past being empty does not contradict the present being empty, and the present being empty does not contradict the past being empty. The present being empty does not contradict the past and future being empty, the past and future being empty do not contradict the present being empty, and the future being empty does not contradict the present being empty. The past, future, and present being empty do not contradict the present being empty. For the practitioner who understands the past, future, and present as empty, the skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness), the ayatanas (twelve sense bases: six sense organs and six sense objects), the dhatus (eighteen elements: six sense organs, six sense objects, and six consciousnesses), the five signs of decay (of a deva), and the four great elements (earth, water, fire, and wind) have never contradicted each other. Suppose that birth and death and non-action (Nirvana) are naturally empty, birth and death are empty, because there is no action, it is naturally empty. No action is empty, it does not contradict emptiness, and all actions are empty, naturally. Furthermore, son of a good family! What is called emptiness, its emptiness is equal and without difference, it is not separate from desire, and nothing is established. Emptiness has no disputes, the person who disputes and the disputes have no dispute, because there is no dispute, its emptiness also has no dispute, this is called the Tathagata's emptiness. The Tathagata has no form, returns to this emptiness, this is called the' English version: Tathagata.'

來形像。普現一切諸所色像，是故形像如來形像一切本空，是則名曰如來之像。是故菩薩現一切像，如來未曾造現形像。無像無諍，爾乃普現一切眾像，不以本無有所成立。以本無業自觀其身，諸身本無，自察法身一切諸身，皆無有身。觀如來身，曉一切身從因緣生，以了法身本所從行，因與法身乃成法身。無陰種諸入，則曰法身行平等業。消除眾生所見之緣，若有所聞、所更粗細，猶如，寂意！耆域醫王合集諸藥，以取藥草作童子形，端正姝好世之希有，所作安諦所有究竟殊異無比，往來周旋住立安坐臥寐經行，無所缺漏所顯變業。或有大豪國王太子大臣百官貴姓長者，來到耆域醫王所，視藥童子與共歌戲，相其顏色病皆得除，便致安隱寂靜無慾。寂意且觀，其耆域醫王療治世間，其餘醫師所不能及也。如是寂意！若菩薩奉行法身，假使眾生淫怒癡盛，男女大小欲相慕樂即共相娛，貪慾塵勞悉得休息。以得休息于內息想，謂離熱欲因斯受化，皆是菩薩所愿具足。如是寂意！若菩薩行善修法身，斯諸菩薩則是法身。示以飲食充實斯體，不服摶食以安其身以斷眾膳，愍傷眾生而現復食，不以飯食入于體里不著身中，又其法身力不增損。菩薩法身不知所生亦無有死、無終無始，而隨習俗現有生死。雖現終沒，解一切法悉無

所行。示現所生，暢一切法無為無會。一切諸法雖有所生悉無所生，皆曉諸行自現其身，諸根闕減而所遊行不毀法身，則以法身法食法力，以法自歸瞭如來身。

「寂意！欲知如來身者，即虛空身而無等倫，處於三界為最至尊，施於眾生身無所歸，不可譬喻而無比類。其身清凈舍垢無塵，其身本凈而無玷汙，自然鮮明永無塵冥，本性仁和悉無所生。其身寂然，不為心意識所見拘繫。其身自然，猶如幻化野馬水月。其身已度空無相愿。其身普周十方虛空，心悉平等了三界本，一切眾生無有吾我。其身無底不可限量、無作無想。斯身無著無所思念，所住真諦致不可還。其身無像自然現像、無痛現痛，自然無想而現有想，無生死識而自然現諸生死識，無地水火風因其示現地水火風四大之身。解諸世間一切現法皆虛不實，眼無所見、耳無所聞、鼻無嗅香、舌不在味、身不倚行，永消眾識。意無所受、心無轉移，無心意識，解了真諦未曾進退。

「爾時，寂意！如來法身，若有菩薩以能逮斯如來等身，靡不周普奉菩薩行。在此三千大千世界，諸四方域郡國縣邑州城大邦，悉化其身皆遍現之，一切眾魔不能見知菩薩所為，現若不現悉能明瞭微妙之業。雖無所現，普現一切未曾念行見聞知識有所修行開化眾生，不以身行

【現代漢語翻譯】現代漢語譯本：所行之事，是示現所生，通達一切法無為無會（無為：不生不滅的真理；無會：沒有聚集）。一切諸法雖然有所生，實際上並沒有真正的生，都明白諸行是自身顯現，諸根雖然有缺失，卻不能毀壞法身，因此以法身、法食、法力，以法自歸於如來身。寂意（佛弟子名）！想要了解如來身，它如同虛空一般，沒有可以與之相比的，處於三界之中最為至尊，施予眾生卻無所歸屬，不可比喻，沒有可以類比的。其身清凈，捨棄垢穢，沒有塵埃，其身本來清凈，沒有沾染污垢，自然鮮明，永遠沒有黑暗，本性仁和，沒有產生。其身寂靜，不被心、意識所見所束縛。其身自然，如同幻化、野馬、水月一般。其身已經度過空、無相、無愿。其身普遍周遍十方虛空，心平等了知三界的本質，一切眾生沒有我執。其身沒有底，不可測量，沒有造作，沒有思想。此身沒有執著，沒有思念，所住的真諦不可返回。其身沒有形象，自然顯現形象，沒有痛苦卻顯現痛苦，自然沒有思想卻顯現有思想，沒有生死之識卻自然顯現諸生死之識，沒有地、水、火、風，卻因其示現地、水、火、風四大之身。理解世間一切顯現的法都是虛妄不實的，眼沒有所見，耳沒有所聞，鼻沒有嗅香，舌不在味，身不倚靠行動，永遠消滅眾識。意沒有所受，心沒有轉移，沒有心意識，理解了真諦，沒有進退。爾時，寂意！如來法身，如果有菩薩能夠達到如來這樣的身，沒有不普遍奉行菩薩之行的。在這三千大千世界，各個四方區域、郡國、縣邑、州城、大邦，都化現其身，普遍顯現，一切眾魔都不能知曉菩薩所為，顯現或不顯現，都能明瞭微妙的業。雖然沒有顯現，卻普遍顯現一切，不曾以念頭、行為、見聞、知識有所修行開化眾生，不以身行。

【English Translation】 English version: What is practiced is the manifestation of what is born, understanding that all dharmas are unconditioned and without gathering (unconditioned: the truth of non-birth and non-death; without gathering: without accumulation). Although all dharmas appear to be born, they are not truly born. All understand that all actions are self-manifestations. Though the senses may be deficient, they cannot destroy the Dharma body. Therefore, one relies on the Dharma body, Dharma food, and Dharma power, returning to the Tathagata's body through the Dharma. Shariputra (a disciple of the Buddha)! If you wish to understand the Tathagata's body, it is like space, incomparable, the most supreme in the three realms. It bestows upon sentient beings but has no place to return, it is beyond comparison and has no equal. Its body is pure, free from defilement and dust. Its body is originally pure, without any stain. It is naturally bright, forever without darkness. Its nature is benevolent and without origination. Its body is tranquil, not bound by the perceptions of mind and consciousness. Its body is natural, like an illusion, a mirage, or the moon in water. Its body has transcended emptiness, signlessness, and wishlessness. Its body pervades the ten directions of space. Its mind equally understands the essence of the three realms. All sentient beings are without self. Its body is bottomless, immeasurable, without creation, and without thought. This body is without attachment, without thought, and the truth it dwells in is irreversible. Its body has no form, yet naturally manifests forms. It has no pain, yet manifests pain. It is naturally without thought, yet manifests thought. It has no consciousness of birth and death, yet naturally manifests all consciousness of birth and death. It has no earth, water, fire, or wind, yet manifests the four great elements of earth, water, fire, and wind. It understands that all phenomena in the world are illusory and unreal. The eye has nothing to see, the ear has nothing to hear, the nose has no fragrance to smell, the tongue has no taste, the body does not rely on action, and all consciousness is forever extinguished. The mind has nothing to receive, the heart does not shift, there is no mind or consciousness. It understands the true essence, without advancing or retreating. At that time, Shariputra! If a Bodhisattva can attain the Tathagata's body, there is no place where the Bodhisattva's practice is not universally carried out. In this great trichiliocosm, in all regions, countries, counties, cities, and great nations, they transform their bodies and manifest everywhere. All demons cannot know what the Bodhisattva is doing. Whether they appear or not, they can understand the subtle actions. Although they do not appear, they appear everywhere. They have never used thoughts, actions, seeing, hearing, or knowledge to cultivate and enlighten sentient beings, and they do not act through the body.

失四意止。為眾生類，因現其身無常苦空非身之義，解達諸身本法悉寂。為眾生現身歸壞敗，其以報應求于身者以是退轉；以是求報隨四顛倒。其有解睹無作無見，曉知其身猶如草木墻壁瓦石，為諸眾生現清凈身。如是寂意！曾為菩薩從錠光佛授決以來，致於密身清凈之體。正使菩薩口有所宣悉無言說。又有，寂意！如來所說隨時之宜，因其想念，說菩薩密身之寂靜，從是轉進而得拔濟所至無際。所謂菩薩身之秘密，由得自在。菩薩以宣己身寂密，粗舉其要，假欲具說，江河沙劫不能究暢。」

密跡金剛力士謂寂意菩薩：「何謂言密？其言清凈，隨眾生類墮畜生中多少限數，菩薩亦現若干音響言語，其察音響現若干辭，順其眾生章句言語而演言教，隨時頒宣而與談語，說其苦樂善惡之處。其菩薩音，一切普入靡所不達。或有歌戲幻化瞋喜演其音句，隨其眾生言辭音響而入訓誨。因其一切身意所信心所好樂，菩薩悉解而分別之各使聞了。」

寂意菩薩問密跡力士：「菩薩所化音響如何？」

密跡答曰：「從其眾生一切音響。又菩薩音所順無限，猶如眾生所生之處心念各異，五趣音辭各各不同，不可稱計。菩薩如是各從音辭亦無言辭，是則名曰隨眾生音無不達之，曉無所有。當作是觀，一切眾響所宣言

【現代漢語翻譯】現代漢語譯本：失去四種意念的止息。爲了眾生，示現其身體的無常、苦、空、非身之義，使他們理解所有身體的本性都是寂靜的。為眾生示現身體的衰敗和毀壞，那些因果報應而執著于身體的人會因此退轉；因為追求報應而隨順四種顛倒。那些理解並看到無作無見的人，明白自己的身體就像草木、墻壁、瓦石一樣，為眾生示現清凈的身體。這就是寂靜的意念！菩薩從錠光佛（Dipamkara Buddha）接受授記以來，達到了秘密身體的清凈狀態。即使菩薩口中有所宣說，也並非真正的言語。還有，寂意！如來所說的話語，都是根據時機和眾生的想法而說的，講述菩薩秘密身體的寂靜，從而轉進並得到救拔，所到之處沒有邊際。這就是所謂的菩薩身體的秘密，由此獲得自在。菩薩宣說自己身體的寂靜秘密，只是粗略地舉出要點，如果想要詳細說明，即使經過像恒河沙數一樣多的劫數也無法完全闡述。密跡金剛力士問寂意菩薩：『什麼是言語的秘密？』他的言語是清凈的，隨著眾生墮入畜生道的多少和數量，菩薩也會示現相應的各種聲音和語言，觀察這些聲音並示現各種辭藻，順應眾生的章句和語言來演說教義，隨時宣講並與他們交談，講述他們的苦樂善惡之處。菩薩的聲音，一切普遍進入，沒有不能到達的地方。或者以歌唱、遊戲、幻化、嗔怒、喜悅等方式來演說其音句，隨著眾生的言辭和聲音而進行教誨。根據眾生一切身意所信、心所好樂，菩薩都能理解並分別開導，使他們都能明白。寂意菩薩問密跡力士：『菩薩所化現的聲音是怎樣的？』密跡回答說：『是從眾生的一切聲音而來。而且菩薩的聲音所順應的是無限的，就像眾生所生之處，心念各異，五道眾生的語言各不相同，不可計數。菩薩也像這樣，各自順應不同的語言，但又沒有固定的言辭，這就是所謂的隨順眾生的聲音而無所不達，明白一切都是空無所有。應當這樣觀察，一切聲音所宣說的都是如此。』

【English Translation】 English version: Losing the four cessations of intention. For the sake of sentient beings, they manifest the meaning of impermanence, suffering, emptiness, and non-self of their bodies, enabling them to understand that the nature of all bodies is quiescent. They manifest the decay and destruction of the body for sentient beings, and those who cling to the body through karmic retribution will regress because of this; they follow the four inversions because of seeking retribution. Those who understand and see non-action and non-seeing, knowing that their bodies are like grass, trees, walls, tiles, and stones, manifest a pure body for sentient beings. This is the quiescent intention! Since receiving the prediction from Dipamkara Buddha, Bodhisattvas have attained the pure state of the secret body. Even if Bodhisattvas speak, it is not true speech. Moreover, Sānti-mati, the words spoken by the Tathāgata are according to the timing and the thoughts of sentient beings, speaking of the quiescence of the secret body of Bodhisattvas, thereby progressing and attaining liberation, reaching boundless places. This is what is called the secret of the Bodhisattva's body, through which they attain freedom. Bodhisattvas proclaim the secret of their body's quiescence, only roughly stating the essentials; if one were to explain it in detail, even after as many kalpas as the sands of the Ganges, it could not be fully elucidated. The Vajrapani Guhyapati asked Sānti-mati Bodhisattva: 'What is the secret of speech?' His speech is pure, and according to the number and quantity of sentient beings who have fallen into the animal realm, Bodhisattvas also manifest various corresponding sounds and languages, observing these sounds and manifesting various expressions, conforming to the sentences and languages of sentient beings to expound the teachings, proclaiming and conversing with them at all times, speaking of their suffering, joy, good, and evil. The Bodhisattva's voice enters everywhere, reaching all places. Or they may use singing, games, illusions, anger, joy, etc., to express their sounds and sentences, teaching according to the words and sounds of sentient beings. According to what all sentient beings believe in their bodies and minds, and what their hearts desire, Bodhisattvas can understand and guide them separately, enabling them to understand. Sānti-mati Bodhisattva asked Vajrapani Guhyapati: 'What are the sounds manifested by Bodhisattvas?' Vajrapani replied: 'They come from all the sounds of sentient beings. Moreover, the sounds that Bodhisattvas conform to are limitless, just as the thoughts of sentient beings differ in the places where they are born, and the languages of the five realms are different and countless. Bodhisattvas are also like this, each conforming to different languages, yet without fixed words, which is called conforming to the sounds of sentient beings without failing to reach them, understanding that everything is empty and without substance. One should observe in this way, that all the sounds that are proclaimed are like this.'

辭，終竟一切不可思議，言無窮極，是為菩薩所化隨時不可喻盡。自恣頒宣不可計響，或演釋、梵、四天王音，或復恣宣諸天、龍、神、阿須輪、迦樓羅、真陀羅、揵沓和、摩休勒、人與非人，隨眾生音上中下聲粗細好醜，而演音響喜悅一切。」於是頌曰：

「以如言辭，　　多所解決，　　敷演無數，　所說言教。　　療以慈心，　　達入愍哀，　宣佈廣說，　　喜悅護意。　　天帝合集，　柔軟和調，　　若有聞斯，　　蔽眾音響。　因從伎樂，　　所演悲聲，　　頒宣斯出，　經典訓誨。　　諸真陀羅，　　思好雅頌，　其音喻此，　　普悉具足，　　聞令欲止，　淫心不興。　　一切山神，　　皆好音樂，　計于欲界，　　眾諸妙音。　　諸伎樂出，　諸天聲響，　　皆悉起此，　　誠可愛悅。　其法音聲，　　隨時方便，　　所宣歌頌，　消瞋恚欲，　　除去癡慢，　　自大之行，　分別暢了，　　行所歸趣。　　以聞道術，　宣傳之故，　　其在色界，　　一切諸天，　皆能悅可，　　斯諸天意。　　因得聽聞，　殊異言教，　　在世發意，　　當成佛道。　龍揵陀羅、　　摩休勒等，　　一切妓樂，　若干種品。　　德海若宣，　　微妙音教，　眾生皆悅，　

【現代漢語翻譯】現代漢語譯本菩薩的言辭，最終達到一切不可思議的境界，其言語的深奧無窮無盡，這是菩薩爲了教化眾生而隨時變化，無法用言語完全表達的。菩薩自在地宣講佛法，其聲音變化無窮，有時以釋（釋迦牟尼佛）、梵（梵天）、四天王（四大天王）的聲音說法，有時又自在地宣講諸天、龍、神、阿須輪（阿修羅）、迦樓羅（金翅鳥）、真陀羅（緊那羅）、揵沓和（乾闥婆）、摩休勒（摩睺羅伽）、人與非人等眾生的語言，隨著眾生聲音的高低、粗細、好壞，而發出不同的音響，使一切眾生都感到喜悅。於是，以偈頌說道：『以這樣的言辭，能解決許多問題，敷演無數的教義，所說的教誨，以慈悲心來療愈，達到憐憫和哀傷，廣泛地宣說，使人喜悅並守護其心意。天帝們聚集在一起，聲音柔和協調，如果有人聽到這些，就能遮蔽其他嘈雜的聲音。因為從音樂中，所演出的悲憫之聲，宣講這些經典教誨。諸真陀羅（緊那羅），思考美好的雅頌，他們的聲音就像這樣，普遍而圓滿，聽到的人會停止慾望，淫心不會生起。一切山神，都喜歡音樂，認為在欲界中，各種美妙的聲音，各種樂器發出的聲音，諸天的聲音，都由此而產生，確實令人喜愛和喜悅。其佛法的音聲，隨著時機和方便，所宣講的歌頌，能消除嗔恚和慾望，去除愚癡和傲慢，以及自大的行為，清晰地分別和闡明，指引修行的歸宿。因為聽聞佛法，宣傳佛法的緣故，在**（此處原文缺失），一切諸天，都能感到喜悅，這些諸天的心意，因為聽聞，殊勝的教誨，在世間發願，應當成就佛道。龍、揵陀羅（乾闥婆）、摩休勒（摩睺羅伽）等，一切音樂，各種各樣的種類。如果宣說功德之海，微妙的音聲教誨，眾生都會感到喜悅，』

【English Translation】 English version The words of a Bodhisattva ultimately reach the inconceivable, their depth of language is endless. This is how a Bodhisattva transforms at any time to teach sentient beings, which cannot be fully expressed in words. The Bodhisattva freely proclaims the Dharma, their voice changing infinitely, sometimes speaking with the voice of Shakya (Shakyamuni Buddha), Brahma (Brahma), or the Four Heavenly Kings (Four Great Heavenly Kings), and sometimes freely proclaiming the languages of gods, dragons, spirits, Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Gandharvas (celestial musicians), Mahoragas (serpent deities), humans, and non-humans. According to the high, low, coarse, fine, good, and bad sounds of sentient beings, they emit different sounds, making all sentient beings feel joyful. Then, the verse says: 'With such words, many problems can be solved, countless teachings can be expounded, the teachings that are spoken, are used to heal with compassion, reaching pity and sorrow, widely proclaimed, making people joyful and protecting their minds. The heavenly emperors gather together, their voices are soft and harmonious, if someone hears these, they can block out other noisy sounds. Because from the music, the sounds of compassion are performed, proclaiming these classic teachings. The Kinnaras, contemplate beautiful odes, their voices are like this, universal and complete, those who hear it will stop desires, lust will not arise. All mountain gods, like music, believe that in the desire realm, all kinds of wonderful sounds, the sounds of various instruments, the sounds of the gods, all arise from this, it is indeed lovely and joyful. The sound of the Dharma, according to the timing and convenience, the songs that are proclaimed, can eliminate anger and desire, remove ignorance and arrogance, as well as arrogant behavior, clearly distinguish and clarify, guiding the destination of practice. Because of hearing the Dharma, and the reason for proclaiming the Dharma, in **(here the original text is missing), all the gods, can feel joyful, the minds of these gods, because of hearing, the superior teachings, in the world they make vows, they should achieve Buddhahood. Dragons, Gandharvas, Mahoragas, etc., all music, all kinds of varieties. If the sea of merit is proclaimed, the subtle sound teachings, all sentient beings will feel joyful.'

心豫踴躍。　　入無央數，　若干音響，　　閻浮天下，　　所居人民。　其音普遍，　　入斯眾生，　　若得聞者，　悉得度脫。　　虛空天神，　　及此地祇，　其聲通達，　　咸至彼間，　　皆得聞教，　莫不悅豫，　　僉然決疑，　　悉心歡欣。　哀鸞鵠雁、　　赤嘴鴉音、　　山鳥孔雀、　鸚鵡鹍雞、　　雁殊異鳥、　　耆域鴛鴦、　若聞此聲、　　皆可意悅。　　師子虎狼、　熊羆猿猴、　　麑鹿騾驢、　　野狐諸兔、　像馬狗犬、　　牛羊豬類，　　聞其音聲，　可意喜悅。　　四足二足，　　諸有形貌，　其多諸足，　　諸無足者，　　皆樂聞是，　解知音聲，　　宣佈受誨，　　舍眾邪業。　於斯三千，　　諸國有音，　　最上中間，　及豪下賤，　　地獄餓鬼，　　至畜生類，　諸天人民，　　眾諸音響，　　行無妄見，　唯念至真。　　亦無想求，　　未曾諍訟，　奉行所業，　　志存道心。　　頒宣令現，　當應時節，　　己以專一，　　忍眾生諍。　以音教告，　　百億國土，　　從是通達，　江河沙數，　　不倚財業，　　心無所行。　諸佛國土，　　所有眾魔，　　此等得聞，　斯大和聲，　　悲哀將護，　　所救如是，　出入

【現代漢語翻譯】現代漢語譯本內心歡喜踴躍。進入無數的境界，發出各種各樣的聲音，在閻浮提（Jambudvipa，指我們所居住的這個世界）的天下，所有居住的人民。這些聲音普遍傳播，進入這些眾生的心中，如果有人聽到這些聲音，都能夠得到解脫。虛空中的天神，以及這片土地上的地神，他們的聲音都能夠傳達，都來到那裡，都能夠聽到教誨，沒有不感到喜悅的，都能夠決斷疑惑，都內心歡欣。哀鳴的鸞鳥、鵠鳥、大雁，紅嘴烏鴉的聲音，山鳥、孔雀，鸚鵡、鹍雞，大雁等各種奇異的鳥類，耆域（Jivaka，古代名醫）所養的鴛鴦，如果聽到這些聲音，都會感到心滿意足。獅子、老虎、豺狼，熊、羆、猿猴，麑鹿、騾子、驢子，野狐、各種兔子，大象、馬、狗、犬，牛、羊、豬等動物，聽到這些聲音，都會感到心滿意足。四足的、兩足的，所有有形體的，多足的，沒有足的，都喜歡聽到這些聲音，理解這些聲音，傳播並接受教誨，捨棄各種邪惡的行為。在這三千大千世界中，各個國家的聲音，最上等的、中等的，以及豪強，地獄、餓鬼，乃至畜生道的眾生，諸天、人民，各種各樣的聲音，行為沒有虛妄的見解，只念著至真的道理。也沒有任何的貪求，未曾有過爭訟，奉行所應做的事業，心存道心。頒佈宣揚，令其顯現，應當順應時節，自己專心致志，忍受眾生的爭鬥。用聲音教導告誡，百億國土，從這裡通達，如同恒河沙數一樣多的世界，不依賴財富和事業，心中沒有任何的執著。諸佛的國土，所有存在的魔，這些魔如果聽到，這宏大的和諧之聲，都會感到悲哀並受到保護，所救度的眾生就是這樣，出入于生死之間。

【English Translation】 English version The heart leaps with joy. Entering countless realms, With various sounds, In the Jambudvipa (the world we live in), Where all the people dwell. The sounds spread universally, Entering the hearts of these beings, If anyone hears these sounds, They will all be liberated. The gods in the sky, And the earth deities of this land, Their voices can reach everywhere, They all come to that place, They can all hear the teachings, None are without joy, All can resolve their doubts, All are delighted in their hearts. The mournful luan birds, swans, and geese, The sounds of red-beaked crows, Mountain birds, peacocks, Parrots, kun birds, Geese and various other exotic birds, The mandarin ducks raised by Jivaka (a famous ancient physician), If they hear these sounds, They will all be content. Lions, tigers, wolves, Bears, brown bears, monkeys, Fawns, mules, donkeys, Wild foxes, various rabbits, Elephants, horses, dogs, canines, Cows, sheep, pigs, and other animals, Hearing these sounds, They will all be content. Four-legged, two-legged, All those with forms, Many-legged, Those without legs, All like to hear these sounds, Understand these sounds, Spread and receive the teachings, Abandon all evil deeds. In this three thousand great thousand world system, The sounds of each country, The highest, the middle, And the powerful, Hell beings, hungry ghosts, Even beings in the animal realm, Gods, people, All kinds of sounds, Actions without false views, Only mindful of the ultimate truth. Without any desires, Never having disputes, Practicing what should be done, With a mind set on the path. Announcing and proclaiming, making it manifest, Should be in accordance with the times, Being focused and dedicated, Enduring the struggles of beings. Using sound to teach and advise, Hundreds of millions of lands, From here it reaches, As many worlds as the sands of the Ganges River, Not relying on wealth or achievements, The mind has no attachments. The Buddha lands, All the demons that exist, If these demons hear, This great harmonious sound, They will feel sorrow and be protected, The beings saved are like this, Going in and out of birth and death.

行步，　　悉為興禮。　　正使眾生，　有百千億，　　其心各抱，　　若干志念；　聞是言辭，　　不以蔽礙，　　叉其十指，　稽首作禮。　　臥寐聾啞、　　口不能言、　跛蹇無足，　　諸大疾病；　　彼若聞此，　微妙善語，　　宣暢柔和，　　至好音教，　心常懷念。　　塵勞危厄，　　口所宣說，　億載塵勞，　　其得聞是，　　清凈法音，　開化烏鳥，　　致於清涼。　　口所宣佈，　眾生悉聞，　　諸佛經法，　　及諸聖眾，　佈施禁戒，　　行忍辱事，　　精進一心，　智慧之法。　　說意所存，　　功勛眾行，　億百千劫，　　不能暢盡。　　本際無底，　其意無量，　　演于佛音，　　所往無極。」

大寶積經卷第八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九

西晉三藏竺法護奉　詔譯密跡金剛力士會第三之二

密跡金剛力士語寂意菩薩：「菩薩所說，口未曾宣污染惡言、不仁之辭、瞋恚癡言，亦無諛諂，無剛結言、崎嶇之語、調戲俳說、無益之文，語不妄笑、讒言兩舌、不顧男女、不堅硬，無有粗辭卒暴之性，不有懷害、無取捨心，不失儀節志亦無結心，無所著，無斗訟言，無所倚，無塵勞，無所舉，無

【現代漢語翻譯】現代漢語譯本行走時，都以恭敬的禮儀對待。即使眾生有成百上千億，他們的心中各自懷抱著不同的想法和念頭；當他們聽到這些言辭時，不會因此而感到迷惑或受阻礙，而是會合起雙手，恭敬地磕頭行禮。那些臥病在床、耳聾口啞、不能說話、跛腳殘疾、患有各種疾病的人；如果他們聽到這些，微妙而美好的言語，宣揚流暢柔和、至善至美的教誨，心中常常懷念著。即使身處塵世的勞苦和危難之中，口中所宣說的，經過億萬年的塵勞，他們如果能聽到這清凈的佛法之音，就能開化如烏鴉般的愚昧，達到清涼的境界。口中所宣講的，眾生都能聽到，諸佛的經典教法，以及諸位聖賢的教誨，佈施、持戒、行忍辱之事，精進一心，以及智慧的法門。所說的意念，所做的功德和修行，即使經過億百千劫，也無法完全闡述。其根本的意義深不可測，其意境無量無邊，所演說的佛音，所到達的境界也是無止境的。

《大寶積經》卷第八大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第九

西晉三藏竺法護奉詔譯《密跡金剛力士會》第三之二

密跡金剛力士對寂意菩薩說：『菩薩所說的話，口中從未宣說污染的惡言、不仁慈的話語、嗔恨愚癡的言辭，也沒有諂媚奉承，沒有剛硬結巴的言語、崎嶇不平的話語、調戲玩笑的言辭、無益的文字，說話不輕浮嬉笑、不搬弄是非、不偏袒男女、不固執己見，沒有粗暴急躁的性情，沒有懷恨在心、沒有取捨之心，不失禮節，心也沒有執著，沒有執著，沒有爭鬥訴訟的言語，沒有依靠，沒有塵世的煩惱，沒有炫耀，沒有』

【English Translation】 English version In walking, they all act with respectful etiquette. Even if there are hundreds of thousands of millions of sentient beings, each with their own thoughts and intentions; When they hear these words, they will not be confused or hindered, but will join their palms together, And respectfully bow their heads in salutation. Those who are bedridden, deaf and mute, unable to speak, Lame and disabled, suffering from various illnesses; if they hear these, Subtle and wonderful words, proclaiming fluent and gentle, supremely good teachings, They will always cherish them in their hearts. Even amidst the toils and dangers of the world, what is spoken, After countless eons of worldly toil, if they can hear this pure sound of the Dharma, They can enlighten their ignorance like crows and reach a state of coolness. What is proclaimed, All sentient beings can hear, the scriptures and teachings of all Buddhas, as well as the teachings of all sages, Giving, keeping precepts, practicing patience, diligently focusing the mind, And the methods of wisdom. The thoughts spoken, the merits and practices done, Even after hundreds of thousands of millions of kalpas, cannot be fully explained. Its fundamental meaning is unfathomable, Its realm is boundless, the Buddha's voice that is spoken, and the realm that is reached are also limitless.

The Great Treasure Accumulation Sutra, Volume 8 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 9

Translated by Tripitaka Dharmaraksa of the Western Jin Dynasty under imperial decree, The Assembly of the Vajra-wielding Secret Traces, Part 2 of 3

The Vajra-wielding Secret Traces said to Bodhisattva Silent Intention: 'The words spoken by the Bodhisattva, the mouth has never uttered defiled evil words, unkind words, words of anger and ignorance, nor has there been flattery, no harsh and stuttering words, no rugged words, no teasing and joking words, no useless texts, speech is not frivolous and laughing, not gossiping, not biased towards men or women, not stubborn, there is no rough and rash nature, no harboring of resentment, no discriminating mind, not losing etiquette, the mind is also without attachment, without attachment, without words of fighting and litigation, without reliance, without worldly troubles, without showing off, without'

輕放逸，無自恣，無橫理無宜之行，無非時辭，無貪慾，無非惡，無所愛樂，無有處所亦無非凈，無違時，無失節，諸根無毀、音聲無瑕，心不懷害亦無偏黨。無恣訑，無覆蔽，不諍言語，不有怨嫌，無有結恨，不妄受邪非。無自歸，不計吾我，不嬈他人，不惱彼己。不宣傷害，無殃罪法。不失所言，無不受行，無不順業，無不可忍，所宣言和。無種姓事，無輕調之教，去非法之行。不毀法行，不越時節，不違宜度，不宣須臾。不自嘆類，不壞他伴，於己得譽不以喜悅，見嘆他人亦不愁憒。謹慎守節不輕慢人，不說非宜，不毀有宜，不誹密言。常隨時護，不謗明智，不呵賢聖，言不虛妄，不非證明，不入人罪，不求他短。所言轉教不傷筋骨，不稱他惡。志願無上，不相顏色，不求異黨，不念業便，不行逆事，心常柔順。」

密跡力士語寂意：「是為菩薩言行相應，以空慌忽神勇為力，功德報應所作果實，宣至誠辭從所作報。假使有人行詣大樹下，若覆住立作是觀樹，以觀轉問他人言：『男子！能知此樹所生葉數為有幾枚？』有大智人，不觀樹木亦未計數，知彼樹葉便口出辭其數如是，與侶俱坐亦不計之。既未能度至於道德即知其數，來在一切而演若干，其人語詞等無有異。若有來問大江河沙能有幾沙？一一計之

【現代漢語翻譯】現代漢語譯本：不輕率放縱，不任性妄為，不行不合道理的事，不說不合時宜的話，沒有貪慾，不做惡事，沒有特別愛好的事物，沒有固定執著的地方，也沒有不潔凈的念頭，不違背時節，不失禮節，諸根不毀壞、音聲沒有瑕疵，心中不懷害人之心也沒有偏袒。不放縱，不隱瞞，不爭辯言語，不懷怨恨，沒有結仇，不妄受邪見。不自我依賴，不計較自我，不擾亂他人，不惱害自己和他人。不宣揚傷害，沒有罪惡的行為。不失信，沒有不接受的行為，沒有不順應因果的行為，沒有不可忍受的事情，所說的話語平和。不談論種姓，不輕視教誨，去除不合法的行為。不毀壞佛法修行，不超越時節，不違背適宜的尺度，不說片刻的閑話。不自我讚美，不破壞同伴，自己得到讚譽不因此喜悅，看到他人被讚美也不因此愁悶。謹慎守節不輕慢他人，不說不合宜的話，不毀壞合宜的事，不誹謗秘密的言語。常常隨時守護，不誹謗明智的人，不呵斥賢聖，言語不虛妄，不否定證明，不陷入他人的罪過，不尋求他人的缺點。所說的話語能引導教化，不傷害筋骨，不稱讚他人的惡行。志願無上，不看重外表，不尋求異黨，不考慮業報的便利，不行違逆的事情，心常柔順。密跡力士（Vajrapani，佛教護法神）對寂意（Shantimati，菩薩名）說：『這就是菩薩言行一致的表現，以空性、迅猛的神力為力量，功德報應所產生的果實，宣說至誠的言辭，從所作的報應而來。假設有人走到大樹下，或者站立在那裡觀察樹木，以觀察來詢問他人說：「男子！能知道這棵樹所生的葉子有多少片嗎？」有大智慧的人，不觀察樹木也沒有計數，知道那樹葉的數目便說出其數目，與同伴坐在一起也不計數。既然未能達到道德的境界，卻能知道其數目，來到一切處所而演說若干，其人的言語沒有差異。如果有人來問大江河的沙子有多少，一一計數的話』

【English Translation】 English version: Not being frivolous and unrestrained, not acting arbitrarily, not engaging in unreasonable actions, not speaking untimely words, without greed, not doing evil, without particular attachments, without fixed dwelling places, nor impure thoughts, not violating seasons, not losing etiquette, with senses not damaged, voice without flaws, heart without malice nor partiality. Not indulgent, not concealing, not arguing in speech, not harboring resentment, without grudges, not falsely accepting wrong views. Not self-reliant, not calculating self, not disturbing others, not harming oneself or others. Not proclaiming harm, without sinful actions. Not breaking promises, without unacceptable actions, without actions not in accordance with karma, without unbearable things, words spoken are peaceful. Not discussing lineage, not belittling teachings, removing unlawful actions. Not destroying Dharma practice, not exceeding seasons, not violating appropriate measures, not speaking idle words. Not self-praising, not harming companions, not rejoicing in one's own praise, nor being saddened by others' praise. Being cautious and observing precepts, not looking down on others, not speaking inappropriate words, not destroying appropriate things, not slandering secret words. Always protecting oneself, not slandering the wise, not criticizing the virtuous, words not false, not denying proof, not falling into others' faults, not seeking others' shortcomings. Words spoken can guide and teach, not harming bones and muscles, not praising others' evil deeds. Aspirations are supreme, not valuing appearances, not seeking different factions, not considering the convenience of karma, not doing rebellious things, the heart is always gentle. Vajrapani (a Buddhist guardian deity) said to Shantimati (a Bodhisattva): 'This is the manifestation of a Bodhisattva's words and actions being in accordance, using emptiness and swift divine power as strength, the fruits produced by meritorious retribution, proclaiming sincere words, coming from the retribution of actions. Suppose someone goes under a large tree, or stands there observing the tree, and asks others, 'Man! Can you know how many leaves this tree has?' A person of great wisdom, without observing the tree or counting, knows the number of leaves and speaks the number, sitting with companions without counting. Since they have not reached the realm of morality, they can know the number, coming to all places and speaking of many, their words are without difference. If someone comes to ask how many grains of sand are in the great river, counting them one by one'

能得幾枚幾百千億兆載垓數。水有幾升斗斛限數，不可以喻量度，不觀其限亦不數之，悉知江河沙之多少幾億兆載，皆知水升斗斛限，各各為演若干品語。唯大聖知，天不能證，諸龍、鬼神、阿須輪、迦樓羅、真陀羅、揵沓和、摩休勒、人與非人，聲聞緣覺，悉不能證明，獨佛世尊乃能知之。以是觀之，如來、至真、等正覺慧不可計量，宣萬億音，眾生皆聞，各得開解。」

密跡金剛力士語寂意菩薩：「乃往過去久遠世時，有一神仙名曰樓夷。爾時之世有一梵志名曰寂然。時國有一大樹名曰仁賢，其樹枝葉華實茂盛。其樓夷神仙常處其下，具足十二歲數其樹葉而復觀之。彼於後日，寂然梵志從城中出，往至仁賢樹所晝夜遊觀。飯食已后數樹莖葉，又以聖明一心數之。又曰何謂告啟神仙，我當數之知有幾枚。時寂然梵志不觀其樹不數其葉，尋時說頌曰：

「『有八千垓　　八千億葉，　　節有九千　　六百二十，　　觚有五枚　　二百五十，　　痱癗六千　　六百六十。　　聖師欲知，　　葉有若干？　　數其樹莖，　　分佈所在，　　並所知解，　　啟曰如是。　　今無放逸，　　有疑數之。』

「樓夷神仙嗟而說言：『善哉至言，諦辭無欺。吾十二年坐計限之，其樹葉數亦不數之，悉知本

【現代漢語翻譯】現代漢語譯本能得到幾枚幾百千億兆載垓（均為極大的數量單位）的數目。水有多少升、斗、斛（均為容量單位）的限數，無法用比喻來衡量，不觀察它的限度也無法計數，完全知道江河沙子的多少，幾億兆載，都知道水升、斗、斛的限度，各自演說若干品類的話語。只有大聖才能知道，天不能證明，諸龍、鬼神、阿修羅（非天，一種神道）、迦樓羅（金翅鳥，一種神鳥）、緊那羅（歌神）、乾闥婆（香神）、摩睺羅伽（大蟒神）、人和非人，聲聞（聽聞佛法而悟道者）、緣覺（不依師教，自行悟道者），都不能證明，只有佛世尊才能知道。由此看來，如來、至真、等正覺的智慧不可計量，宣說萬億種聲音，眾生都能聽到，各自得到開悟理解。密跡金剛力士（佛教護法神）對寂意菩薩說：『在過去久遠的時候，有一位神仙名叫樓夷。當時有一位婆羅門名叫寂然。當時國家有一棵大樹名叫仁賢，這棵樹枝葉花果茂盛。那位樓夷神仙常常坐在樹下，用十二年的時間數這棵樹的葉子並觀察它。後來有一天，寂然婆羅門從城裡出來，來到仁賢樹下，白天黑夜地觀察。吃完飯後數樹的莖葉，又用聖明的智慧一心數它。又問神仙說，我來數它，知道有多少片。當時寂然婆羅門不看樹，也不數葉子，隨即說偈頌道：『有八千垓，八千億葉，節有九千六百二十，觚有五枚二百五十，痱癗六千六百六十。聖師想知道，葉子有多少？數它的樹莖，分佈在哪裡，以及所知道的理解，稟告說就是這樣。現在不要放逸，有疑問就數數看。』樓夷神仙感嘆地說：『說得真好，真實不虛。我坐在這裡十二年計算它的限度，這樹葉的數目也數不清，完全知道它的根本。』

【English Translation】 English version One can obtain numbers of several hundred, thousand, billion, trillion, zillion, and 'gai' (all extremely large units of number). The limits of how many 'sheng', 'dou', and 'hu' (all units of volume) of water there are cannot be measured by analogy; without observing its limits, it cannot be counted. One fully knows the amount of sand in rivers, several billion, trillion, and 'gai'; one knows the limits of 'sheng', 'dou', and 'hu' of water, and each expounds on various categories of speech. Only the Great Sage knows, the heavens cannot prove it, and all dragons, ghosts, 'asuras' (demigods), 'garudas' (mythical birds), 'kinnaras' (celestial musicians), 'gandharvas' (celestial musicians), 'mahoragas' (serpent deities), humans and non-humans, 'sravakas' (disciples who attain enlightenment by hearing the Buddha's teachings), and 'pratyekabuddhas' (those who attain enlightenment on their own), cannot prove it. Only the World Honored Buddha can know it. From this, it can be seen that the wisdom of the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, is immeasurable. He proclaims ten trillion sounds, and all sentient beings hear them, each gaining enlightenment and understanding. The Vajrapani (a Buddhist guardian deity) said to the Bodhisattva Silent Intention: 'In the distant past, there was a celestial being named Louyi. At that time, there was a Brahmin named Jiran. At that time, there was a large tree in the country named Renxian, and its branches, leaves, flowers, and fruits were lush. The celestial being Louyi often sat under it, spending twelve years counting the leaves of the tree and observing it. Later, one day, the Brahmin Jiran came out of the city and went to the Renxian tree, observing it day and night. After eating, he counted the stems and leaves of the tree, and with his holy wisdom, he counted it with one mind. He then asked the celestial being, saying, 'I will count it and know how many leaves there are.' At that time, the Brahmin Jiran did not look at the tree, nor did he count the leaves, and immediately spoke a verse: 'There are eight thousand 'gai', eight thousand billion leaves, nine thousand six hundred and twenty nodes, five 'gu' two hundred and fifty, six thousand six hundred and sixty 'feilei'. The holy teacher wants to know, how many leaves are there? Count its stems, where they are distributed, and what is known and understood, and report it as such. Now, do not be negligent, if there is doubt, count it.' The celestial being Louyi sighed and said: 'Well said, true words, without deception. I have sat here for twelve years calculating its limits, and the number of leaves on this tree cannot be counted, but I fully know its origin.'

末葉有若干。唯愿梵志為我說之，其音聲行何所以類？』寂然即曰：『神仙聽之。天不助我亦非世人，以至誠故傳大正行，皆以真凈無所諍訟。』樓夷神仙，舍利弗是；寂然梵志，釋師子是。當執持此至真言教，住于至誠以應法宜。」

密跡金剛力士謂寂意：「是則菩薩至密之業、清凈之元。其無極慧，深入無量、巍巍無限，隨時示現，至真無形不可說名。」

密跡金剛力士復謂寂意菩薩：「何謂心密？心行清凈不失神通，造立慧業神通自娛，在所示現正住神通，建立大哀無極之業。以神通化無央數變一切普顯，以誠諦通、智慧為室，現目睹見一切諸法，是則菩薩正真之法。慧通無極普御一切，其神通慧皆顯眾像，解暢諸色本無有色。其以神通普入諸音等本音響，皆能觀察一切眾生心念所行因見本凈。常見一切隨時開化，常念識之未曾忽忘。斷去來心，普現神足無所掛礙，獨步三界不以為拘，悉無所有不造立行。其神通明盡一切漏，曉了隨時不失其節，現生死難示度世業，所察玄遠。其神通明皆超聲聞一切緣覺，深入微妙，坐佛樹下降伏魔官，解暢一切諸佛道法，而轉順時道法聖輪，開化一切十方眾生，使入法律至阿維顏轉一切法。寂意欲知，是為菩薩心密之業心行清凈。若心真凈，永無所歸亦無不喜，

【現代漢語翻譯】現代漢語譯本：『末法時期會有多少種情況？我希望梵志能為我解說，這些情況的音聲和行為會是怎樣的？』寂然回答說：『神仙請聽。我不是天神也不是世人，我以至誠之心傳達偉大的正法，一切都以真實清凈為本，沒有爭論。』樓夷神仙，就是舍利弗（佛陀十大弟子之一，以智慧著稱）；寂然梵志，就是釋師子（佛陀的別稱）。應當執持這至真的教誨，以至誠之心來順應佛法。』密跡金剛力士對寂意說：『這就是菩薩最深密的修行，清凈的根源。他們的智慧無邊無際，深入無量，巍峨無限，隨時顯現，至真無形，無法用言語描述。』密跡金剛力士又對寂意菩薩說：『什麼是心密？心行清凈，不失去神通，創造智慧的功業，以神通為樂，在所顯現中安住于神通，建立大慈大悲無邊的事業。以神通變化無數，普遍顯現一切，以誠實和智慧為居所，親眼見到一切諸法，這就是菩薩真正的法。智慧通達無邊，普遍駕馭一切，他們的神通和智慧都顯現出各種形象，理解並通暢地認識到諸色本無自性。他們以神通普遍進入各種聲音，認識到聲音的本質，能夠觀察一切眾生的心念和行為，並看到其本來的清凈。他們常常觀察一切，隨時開導教化，常常記住並認識到，從未忘記。他們斷除過去和未來的心，普遍顯現神足，沒有任何障礙，獨步三界而不受束縛，一切都空無所有，不造作任何行為。他們的神通光明能夠徹底消除一切煩惱，明瞭時機而不失節度，顯現生死之苦，指示度脫世間的功業，所觀察的深遠玄妙。他們的神通光明都超越了聲聞和一切緣覺，深入微妙之處，在菩提樹下，降伏魔王，理解並通暢地認識到一切佛陀的道法，從而轉動順應時機的道法聖輪，開導教化一切十方眾生，使他們進入佛法，達到阿維顏（不退轉的境界），轉變一切法。寂意，你想知道，這就是菩薩心密的修行，心行清凈。如果心真正清凈，就永遠沒有歸宿，也沒有不歡喜。』

【English Translation】 English version: 'How many situations will there be in the latter days? I wish that the Brahmin would explain it to me, what will be the nature of their sounds and actions?' The silent one replied, 'O Immortal, listen. I am neither a god nor a mortal, but with utmost sincerity, I transmit the great righteous Dharma, all based on truth and purity, without contention.' The Immortal Louyi is Shariputra (one of the ten great disciples of the Buddha, known for his wisdom); the silent Brahmin is Shakya Simha (another name for the Buddha). One should uphold this true teaching, and with utmost sincerity, conform to the Dharma.' The Vajra-wielding Spirit said to Silent Intent, 'This is the most profound practice of the Bodhisattvas, the source of purity. Their wisdom is boundless, penetrating immeasurable depths, majestic and infinite, manifesting at any time, truly formless, and beyond description.' The Vajra-wielding Spirit further said to the Bodhisattva Silent Intent, 'What is the secret of the mind? The mind acts purely, without losing its supernatural powers, creating the work of wisdom, enjoying supernatural powers, abiding in the supernatural powers that are manifested, establishing the great compassion and boundless work. With supernatural powers, they transform countless things, universally manifesting everything, with sincerity and wisdom as their dwelling, witnessing all dharmas with their own eyes, this is the true Dharma of the Bodhisattvas. Their wisdom is boundless, universally governing everything, their supernatural powers and wisdom manifest all kinds of forms, understanding and clearly recognizing that all forms have no inherent nature. With supernatural powers, they universally enter all sounds, recognizing the essence of sound, able to observe the thoughts and actions of all sentient beings, and see their original purity. They constantly observe everything, enlightening and teaching at any time, constantly remembering and recognizing, never forgetting. They cut off the past and future minds, universally manifesting supernatural powers without any hindrance, walking alone in the three realms without being bound, everything is empty, without creating any actions. Their supernatural light can completely eliminate all defilements, understanding the timing without losing the rhythm, manifesting the suffering of birth and death, indicating the work of liberating the world, their observations are profound and mysterious. Their supernatural light surpasses all Shravakas and Pratyekabuddhas, penetrating into the subtle, sitting under the Bodhi tree, subduing the demon king, understanding and clearly recognizing all the Buddha's Dharma, thus turning the Dharma wheel of the Dharma that conforms to the times, enlightening and teaching all sentient beings in the ten directions, enabling them to enter the Dharma, reach Aviveyan (the state of non-retrogression), and transform all dharmas. Silent Intent, if you want to know, this is the secret practice of the Bodhisattva's mind, the purity of the mind's actions. If the mind is truly pure, it will never have a destination, nor will it be unhappy.'

性安調和隨行極良，則以普慧三昧定意而行正受，不永滅度、不厭欲界，設生其中無所繫著不為所縛，所生現決未曾有結。所以者何？以度一切虛空妄想，解眾塵結顛倒所受，心無所著，由是之故得脫生老病死。雖有所生悉無所生，以大乘本成就一切諸佛道法，斯諸佛法救護十方。求之無處而不可得，乃了一切諸佛之法，一切諸法悉歸佛法，是諸佛之法悉一切法。是一切法及與佛法，不是是法亦非非法。所以者何？求一切法本末處所而不可得。若求諸法悉無處所則無有數，超諸住數一切諸法知一切法，則不依倚一切諸法。以不依倚一切諸法，其求利義便致大衰。其無思求，彼則無利亦無衰折，轉進學前其見利義，心無憂戚亦不喜歡。其心無憂志無掛礙則無所住，其無所住乃無雜碎，其無雜碎則無所向，其無所向如是乃向，如是乃曏者爾乃無向，其無所向乃無吾我，其無吾我則無所受，其無所受則無諍訟，其無諍訟則無斗亂，其無斗亂是沙門法。其心平等猶如虛空，住其平等如虛不隨欲界、不處色界、不著無色。若以一切悉無所著，無譽無毀。其無譽無毀，謂一切法。斯等皆解如是深義。以能知是六事之業，宣暢分別亦復如是。以何等故解暢分別？以是之故一切諸法不可得也。其能解暢分別諸法本無所處、三界悉虛，乃

{ "translations": [ "現代漢語譯本：性情安穩調和，隨順修行極其良好，就以普慧三昧（一種禪定狀態）來安定心意而行持正受（正確的修行），不永遠進入涅槃，也不厭惡欲界（眾生有慾望的世界），即使出生在其中，也沒有任何執著，不被束縛，所出生的現象都是決定的，沒有曾經有過的束縛。這是為什麼呢？因為已經度脫了一切虛空的妄想，解開了各種塵世的煩惱和顛倒的認知，心中沒有任何執著，因此得以脫離生老病死。雖然有所生，但實際上沒有生，因為以大乘的根本成就了一切諸佛的道法，這些佛法救護十方。尋求它沒有固定的處所，但又無處不在，這才瞭解了一切諸佛的法，一切諸法都歸於佛法，這些諸佛的法就是一切法。一切法和佛法，既不是『是法』也不是『非法』。這是為什麼呢？因為尋求一切法的根本和最終處所都不可得。如果尋求諸法都沒有固定的處所，那就無法計數，超越了一切固定的數量，瞭解一切諸法，就不會依賴任何諸法。因為不依賴任何諸法，如果追求利益，反而會導致大的衰敗。如果沒有任何思求，那麼既沒有利益也沒有衰敗，轉而向前學習，看到利益，心中沒有憂愁也沒有歡喜。心中沒有憂愁，志向沒有掛礙，就沒有所住，沒有所住就沒有雜亂，沒有雜亂就沒有方向，沒有方向才是真正的方向，真正的方向就是沒有方向，沒有方向就沒有我執，沒有我執就沒有所受，沒有所受就沒有爭訟，沒有爭訟就沒有斗亂，沒有斗亂才是沙門（修行人）的法。心平等如同虛空，安住于平等如同虛空，不隨順欲界，不處色界（有物質的世界），不執著無色界（沒有物質的世界）。如果對一切都沒有執著，就沒有讚譽也沒有譭謗。沒有讚譽也沒有譭謗，這就是一切法。這些人都能理解如此深奧的含義。因為能夠了解這六種行為的業力，宣說和分別也是如此。因為什麼原因能夠宣說和分別呢？因為這個原因，一切諸法都是不可得的。能夠宣說和分別諸法本來沒有處所，三界都是虛幻的，才", 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不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈

能解暢悉以分別，是為心密。」

密跡金剛力士復謂寂意菩薩：「其心行密，斯行慈愍不計吾我故，其行悲哀無有眾生故，以行歡喜則無命故，以能濟護乃達無壽故，行四佈施心無慳故，奉行禁戒調和其心故，斯忍辱行盡心之業故，若修精進思惟寂靜故，其寂一心棄心所在故，其知聖心無所行故，其四意止無意無念故，若四意斷其心以了以不起不滅故，其神足飛心廣無際故，以行篤信心無掛礙故，若修精進心行寂靜故，其意已念心行得自在故，其定意者斯平等心無有若干故，其智慧根心無想故，其勢力者順流心本故。若以覺意心分別慧故，奉行道業心無所想故，其寂然者惔怕靜思故，其觀法心見無著故，修行賢聖究竟解心故，心念于佛其明慧者心不妄想故，其心思道志不可量故，其思念法心平等故，思念聖眾心無所住訓誨眾生故。其心湛凈護于正法故，其法諸界心無所壞故，佛土清凈心等如空故，眾相具足心無別形相故，逮致忍辱心無顛倒故，阿惟越致心不復回還故，莊嚴道場在於三界心不墮故，降伏魔業心攝眾生故，道所訓誨一切法心平等覺故，以轉法輪諸法無轉用心不還故。現大滅度解生死原，以心平等自然之故。」

密跡金剛力士謂寂意曰：「菩薩若得不起法忍，心則甚密心亦清凈。心已清凈，便

【現代漢語翻譯】現代漢語譯本：能通達明瞭並加以分辨，這就是心的秘密。密跡金剛力士又對寂意菩薩說：『他的心行秘密，是因為他行慈悲而不計較自我，他的行悲憫是因為他認為沒有眾生，他行歡喜是因為他認為沒有生命，他能救濟保護是因為他通達沒有壽命，他行四種佈施是因為他心中沒有吝嗇，他奉行戒律是爲了調和他的心，他行忍辱是爲了盡心盡力，他修習精進是爲了思惟寂靜，他的寂靜一心是因為他捨棄了心的執著，他知道聖心是因為他無所行，他的四意止是因為他無意無念，他的四意斷是因為他的心已經明瞭，不生不滅，他的神足通是因為他的心廣大無邊，他行篤信是因為他的心無掛礙，他修習精進是因為他的心行寂靜，他的意念已經生起是因為他的心行得到了自在，他的定意是因為他的心平等沒有分別，他的智慧根是因為他的心沒有妄想，他的勢力是因為他的心順應本性，他以覺悟之心來分辨智慧，他奉行道業是因為他的心無所執著，他的寂然是因為他恬淡平靜地思考，他觀察法是因為他的心見無所執著，他修行賢聖是因為他究竟瞭解了心，他心念佛是因為他的明慧之心沒有妄想，他思道是因為他的志向不可衡量，他思念法是因為他的心平等，他思念聖眾是因為他的心無所住，教誨眾生。他的心清凈是因為他守護正法，他的法界是因為他的心沒有被破壞，佛土清凈是因為他的心等同虛空，他的眾相具足是因為他的心沒有分別的形相，他達到忍辱是因為他的心沒有顛倒，他達到阿惟越致（不退轉）是因為他的心不再退轉，他莊嚴道場是因為他的心不墮落於三界，他降伏魔業是因為他的心攝受眾生，道所教誨是因為他的心平等覺悟一切法，他轉法輪是因為諸法無轉，他的心不返回，他示現大滅度是因為他了解生死的根源，他的心平等是自然而然的。』密跡金剛力士對寂意說：『菩薩如果得到不起法忍，他的心就非常秘密，他的心也非常清凈。心已經清凈，便』

【English Translation】 English version: 'To be able to understand thoroughly and distinguish clearly, this is the secret of the mind.' The Vajrapani (密跡金剛) strong man again said to Bodhisattva (寂意) Silent Intent: 'His mind's actions are secret because he practices compassion without regard for self, his practice of sorrow is because he believes there are no sentient beings, his practice of joy is because he believes there is no life, he can save and protect because he understands there is no lifespan, he practices the four kinds of giving because there is no stinginess in his heart, he upholds the precepts to harmonize his mind, he practices patience to do his best, he cultivates diligence to contemplate stillness, his still mind is because he has abandoned the attachments of the mind, he knows the holy mind because he does not act, his four mindfulnesses are because he has no intention and no thought, his four right efforts are because his mind has already understood, not arising and not ceasing, his supernatural powers are because his mind is vast and boundless, he practices firm faith because his mind has no hindrance, he cultivates diligence because his mind's actions are still, his intention has already arisen because his mind's actions have attained freedom, his concentration is because his mind is equal without distinction, his root of wisdom is because his mind has no delusions, his power is because his mind follows its original nature, he uses the mind of enlightenment to distinguish wisdom, he upholds the path because his mind has no attachments, his stillness is because he thinks calmly and quietly, he observes the Dharma because his mind sees no attachments, he cultivates the sages because he has ultimately understood the mind, he contemplates the Buddha because his wise mind has no delusions, he thinks of the path because his aspiration is immeasurable, he thinks of the Dharma because his mind is equal, he thinks of the Sangha because his mind has no dwelling, teaching sentient beings. His mind is pure because he protects the true Dharma, his Dharma realm is because his mind has not been destroyed, the Buddha land is pure because his mind is equal to emptiness, his perfect marks are because his mind has no separate forms, he attains patience because his mind has no inversion, he attains Avaivartika (阿惟越致, non-retrogression) because his mind no longer regresses, he adorns the Bodhimanda (道場, place of enlightenment) because his mind does not fall into the three realms, he subdues the works of Mara (魔, demon) because his mind gathers sentient beings, the path teaches because his mind equally awakens to all Dharmas, he turns the Dharma wheel because all Dharmas do not turn, his mind does not return, he manifests great Nirvana because he understands the origin of birth and death, his mind is equal naturally.' The Vajrapani strong man said to Silent Intent: 'If a Bodhisattva attains the patience of non-arising Dharma, his mind is very secret and his mind is also very pure. Once the mind is pure, then'

解一切眾生心凈，普無不入其眾生心。入于道心，一切眾生心趣道心而被照明。猶如虛空普悉平等，遍入一切有形無形道心。如是一切皆入眾生心行。」

密跡金剛力士說是菩薩身口心密不可思議時，七萬二千諸天人眾皆發無上正真道意，三萬二千菩薩逮得無所從生法忍，萬四千人遠塵離垢諸法眼凈，八千比丘意解無漏。是三千大千世界六反震動，其大光明普照十方，上虛空中天雨眾華，箜篌樂器不鼓自鳴，其妓樂音中演出如是：「其有聞是密跡金剛力士所說法誼，若有樂信，是等之人得立授決，愛喜經典受持讀誦，廣為人說不失道心，積功德本終不虛妄；曾以供養無央數佛殖眾德本，益於眾生靡不蒙濟。」

於是世尊告寂意：「汝寧聞彼伎樂所暢言響乎？」

答曰：「已聞。世尊！唯然大聖！誰之威神？」

佛語寂意：「有菩薩名雷音，從雷音王如來佛國發——其國土名兩氏——來詣忍界，欲見吾身，稽首作禮啟問法要，欲聽說是如來秘要法教。在於虛空不現其身，供養如來及斯經典，故雨天華作諸伎樂，從其伎樂出是輩聲。」

佛說未久，雷音菩薩從虛空下，稽首佛足繞佛七匝，住于佛前白天師言：「唯然世尊！雷音王如來敬問無量，興起輕便游步康寧。」爾時世尊告問雷音菩薩

【現代漢語翻譯】現代漢語譯本理解一切眾生的清凈心，普遍無不進入眾生的心中。進入道心，一切眾生的心向往道心而被照亮。猶如虛空普遍平等，遍入一切有形無形的道心。像這樣一切都進入眾生的心行之中。當密跡金剛力士講述菩薩身、口、意秘密不可思議時，七萬二千諸天人眾都發起了無上正真道意，三萬二千菩薩獲得了無所從來法忍，一萬四千人遠離塵垢，諸法眼清凈，八千比丘理解了無漏的道理。這時三千大千世界六次震動，巨大的光明普照十方，上方的虛空中天降眾花，箜篌等樂器不敲自鳴，其音樂聲中發出這樣的聲音：『凡是聽到密跡金剛力士所說法義的人，如果樂於信受，這些人就能得到授記，喜愛經典，受持讀誦，廣為人說，不失道心，積累功德根本，終不虛妄；他們曾經供養過無數佛，種植了眾多德本，利益眾生，沒有不蒙受救濟的。』於是世尊告訴寂意：『你聽到那些伎樂所發出的聲音了嗎？』寂意回答說：『已經聽到了。世尊！是的，大聖！這是誰的威神呢？』佛告訴寂意：『有一位菩薩名叫雷音（菩薩名），從雷音王如來（佛名）的佛國出發——那個國土名叫兩氏（國土名）——來到娑婆世界，想要見我，稽首作禮，請問佛法要義，想要聽聞如來秘密的法教。他身處虛空，不顯現身形，供養如來和這部經典，所以降下天花，演奏各種伎樂，從那些伎樂中發出這樣的聲音。』佛說完不久，雷音菩薩從虛空降下，稽首佛足，繞佛七匝，站在佛前，白天師說：『是的，世尊！雷音王如來（佛名）恭敬地問候您無量，祝願您行動輕便，游步安康。』這時，世尊問雷音菩薩

【English Translation】 English version Understanding the pure minds of all sentient beings, universally entering into the hearts of all beings. Entering the mind of the path, the minds of all beings are illuminated as they aspire to the path. It is like the void, which is universally equal, pervading all forms and formless minds of the path. In this way, all enter into the actions of the minds of sentient beings. When the Vajra-wielding Yaksha (Mijijin'gang Lishi) spoke of the inconceivable secrets of the body, speech, and mind of the Bodhisattva, seventy-two thousand gods and humans all generated the intention for the unsurpassed, true, and correct path. Thirty-two thousand Bodhisattvas attained the Dharma-acceptance of non-origination, fourteen thousand people were freed from dust and defilement, and their Dharma eyes were purified. Eight thousand Bhikkhus understood the unconditioned. At that time, the three thousand great chiliocosms shook six times, and great light illuminated the ten directions. In the upper void, heavenly flowers rained down, and musical instruments such as the Konghou played without being struck. From the music, such sounds emerged: 『Those who hear the Dharma teachings of the Vajra-wielding Yaksha, if they are joyful and believe, these people will receive predictions of Buddhahood, love the scriptures, uphold and recite them, widely preach them to others, not lose their aspiration for the path, accumulate roots of merit, and will never be in vain. They have previously made offerings to countless Buddhas, planted many roots of virtue, and benefited sentient beings, none of whom will not receive salvation.』 Then the World Honored One said to Shanti (Jiyi): 『Have you heard the sounds produced by those musical instruments?』 Shanti replied: 『I have heard them. World Honored One! Yes, Great Sage! Whose power is this?』 The Buddha told Shanti: 『There is a Bodhisattva named Thunder Sound (Leiyin), who came from the Buddha-land of the Tathagata Thunder Sound King (Leiyin Wang Rulai) – whose land is called Two Clans (Liangshi) – to this Saha world, wishing to see me, to bow and pay respects, to inquire about the essential Dharma, and to hear the secret teachings of the Tathagata. He is in the void, not showing his form, making offerings to the Tathagata and this scripture, therefore raining down heavenly flowers and playing various musical instruments, from which these sounds emerge.』 Not long after the Buddha spoke, the Bodhisattva Thunder Sound descended from the void, bowed at the Buddha's feet, circumambulated the Buddha seven times, and stood before the Buddha, saying to the Great Teacher: 『Yes, World Honored One! The Tathagata Thunder Sound King (Leiyin Wang Rulai) respectfully inquires about your immeasurable well-being, wishing you ease of movement and peaceful steps.』 At that time, the World Honored One questioned the Bodhisattva Thunder Sound.

：「善來正士！快哉顧義故致奉現，寧欲聽受如來秘要經典之慧，今密跡金剛力士承佛威神而頒宣之。」於是眾會，或有菩薩心自念言：「斯密跡金剛力士，在於何世積眾德本？在何佛所而發道心？本何誓願所逮辯才廣大無極巍巍如是？」

時佛悉知是諸菩薩心中所念，告寂意菩薩：「乃往過去久遠世時無央數劫不可思議，爾時有佛，名無量勛寶錦凈王，出現於世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰莊嚴，劫名善見。其佛國土有異威德，人民熾盛皆得安隱，五穀豐收土地大盛，咸共快樂。天人繁熾，地悉平等猶如砥掌，無沙塵穢荊棘瓦石，唯琉璃水精明月珠玉、珊瑚虎珀硨磲馬瑙遍佈其地。其地柔軟猶如天衣，有甘美香光色甚好，生其好草如天綩綖，以足蹈上足下四寸舉足如故。其土快樂，無有大寒亦不大熱。人民仁慈性行和調，身口心定香芬熏地紺琉璃色。彼國人民普得自在，皆受訓誨淫怒癡薄，安隱寂靜悉有威力，聞說法言皆識議理。其佛世尊時諸聲聞眾有十二垓，諸菩薩三千二億。其佛壽命三十六億歲。無中夭者。斯莊嚴國其中四城，名曰快見，甚大廣長。風雨時節五穀豐饒，人民安寧強不凌弱各得其所。一一方城廣長各八十萬里、相去四百

里。有一大國，一一大國各有千郡縣及諸村落丘聚。其土人民身長四里。是時大城快見四方大城，復有大城名曰清凈，王所治處土地廣長，其城東西長二千五百六十里，南北廣千二百八十里，郡國縣邑各有一萬。具足快樂。諸遊觀園各有一萬，極甚清凈七寶合成。時有轉輪聖王名曰勇郡王——有七寶，一曰金輪，二曰白象有六牙，三曰紺色馬朱髦尾，四曰明月神珠，五曰玉女妻，六曰主藏聖臣，七曰主兵大將軍——主四天下，供過去佛殖眾德本威神難量，發無上正真之道心逮不退轉。在城中央立一屋宅，廣長高大，長廣各六百四十里，以七寶立七重墻壁欄楯、七重交道、七重寶幔、七重七重深塹。其宅里內有四大果園生若干華，一名妙華、二名功勛阿、三名山河、四名春安。有池水滿，廣長各二十里，皆以眾寶而作欄楯，紫金為池，紫金琉璃以為底沙，滿八味水合生寶華，鳧雁鴛鴦異類之鳥遊戲其中。一浴池名施財，二名上窟，三名上香，四名妙御。中宮婇女七萬六千，如天玉女，各有好相端正殊好非世之有。其王正後玉女寶及諸婇女，皆發無上正真道意。王有千子，具足勇猛與眾殊異端正超絕，二十八相嚴飾其身，志性仁和，亦俱同心發大道意。

「爾時其佛游在清凈大國，其王勇郡供養無量勛寶罽凈王如來

【現代漢語翻譯】現代漢語譯本：那裡，有一個大國，每一個大國都有成千上萬的郡縣以及村落和丘陵聚集地。那裡的居民身高四里。當時，大城可以快速看到四方的大城，還有一個大城名叫清凈，是國王統治的地方，土地廣闊，東西長二千五百六十里，南北寬一千二百八十里，郡國縣邑各有一萬個，生活富足快樂。各種遊覽觀賞的園林各有一萬個，極其清凈，由七寶構成。當時有一位轉輪聖王，名叫勇郡王（擁有七寶的統治者）——他有七寶，一是金輪（象徵統治的輪寶），二是六牙白象（象徵力量和純潔），三是紺色馬朱髦尾（象徵速度和威嚴），四是明月神珠（象徵光明和智慧），五是玉女妻（象徵家庭和和諧），六是主藏聖臣（象徵財富和管理），七是主兵大將軍（象徵軍事力量）——他統治著四大天下，供養過去的佛，積累了眾多功德，威神力量難以估量，發起了無上正真之道心，達到了不退轉的境界。在城中央建立了一座房屋，寬廣高大，長寬各六百四十里，用七寶建造了七重墻壁欄桿、七重交道、七重寶幔、七重深塹。房屋內部有四大果園，生長著各種花，一名妙華（美妙的花），二名功勛阿（功德之花），三名山河（山河之花），四名春安（春季安寧之花）。有池水充滿，長寬各二十里，都用各種寶物做成欄桿，用紫金做池，用紫金琉璃做池底的沙子，充滿了八味水，生長著寶花，野鴨、大雁、鴛鴦等各種鳥類在其中嬉戲。一浴池名叫施財（佈施財富的浴池），二名叫上窟（上等的洞窟浴池），三名叫上香（上等香氣的浴池），四名叫妙御（美妙的御用浴池）。中宮的宮女有七萬六千人，如同天上的玉女，個個容貌端莊美麗，非世間所有。國王的正後玉女寶和各位宮女，都發起了無上正真道的心意。國王有千個兒子，個個勇猛，與衆不同，端正超絕，以二十八相莊嚴其身，志向仁和，也一同發起了大道之心。當時，佛在清凈大國游化，國王勇郡供養了無量勛寶罽凈王如來（佛的稱號）。

【English Translation】 English version: There was a great country, and each great country had thousands of counties, districts, villages, and hill settlements. The people there were four 'li' tall. At that time, the great city could quickly see the great cities in all directions, and there was another great city named Pure, which was the place ruled by the king. The land was vast, 2,560 'li' long from east to west, and 1,280 'li' wide from north to south. There were 10,000 counties and districts each, and they lived in abundance and happiness. There were 10,000 parks for sightseeing, all extremely pure and made of seven treasures. At that time, there was a Chakravartin king named King Courageous County (a ruler with seven treasures) - he had seven treasures: first, the golden wheel (symbolizing the wheel of rule), second, a white elephant with six tusks (symbolizing power and purity), third, a dark blue horse with a red mane and tail (symbolizing speed and majesty), fourth, a bright moon divine pearl (symbolizing light and wisdom), fifth, a jade maiden wife (symbolizing family and harmony), sixth, a minister in charge of treasures (symbolizing wealth and management), and seventh, a great general in charge of the army (symbolizing military power) - he ruled the four great continents, made offerings to past Buddhas, accumulated numerous merits, his divine power was immeasurable, and he developed the supreme and true mind of the Way, reaching the state of non-retrogression. In the center of the city, he built a house, vast and tall, 640 'li' long and wide, with seven layers of walls, railings, seven layers of intersecting roads, seven layers of precious curtains, and seven layers of deep moats, all made of seven treasures. Inside the house, there were four great orchards, growing various flowers, one named Wonderful Flower (beautiful flower), two named Merit Flower (flower of merit), three named Mountains and Rivers (flower of mountains and rivers), and four named Spring Peace (flower of spring peace). There were ponds full of water, each 20 'li' long and wide, all with railings made of various treasures, with purple gold as the pond and purple gold and lapis lazuli as the sand at the bottom, filled with eight-flavored water, growing precious flowers, and various birds such as wild ducks, geese, and mandarin ducks playing in them. One bathing pool was named Giving Wealth (a pool for giving wealth), the second was named Superior Cave (a superior cave pool), the third was named Superior Fragrance (a pool with superior fragrance), and the fourth was named Wonderful Use (a wonderful imperial pool). There were 76,000 palace maids in the inner palace, like jade maidens from heaven, each with a dignified and beautiful appearance, not of this world. The queen, Jade Maiden Treasure, and all the palace maids, all developed the mind of the supreme and true Way. The king had a thousand sons, each brave, extraordinary, dignified, and outstanding, adorned with the twenty-eight marks, with benevolent and harmonious aspirations, and they also developed the mind of the great Way together. At that time, the Buddha was traveling in the great country of Pure, and King Courageous County made offerings to the immeasurable Merit Treasure Net King Tathagata (a title of the Buddha).

具足億歲，諸菩薩眾聲聞等，衣被飲食床臥醫藥一切所安，園觀浴池屋宅講堂，房室精舍高臺樓閣，一一比丘與二侍使給所當得。其王諸子志性安和無放逸行，常以至心供奉如來聽受經典，不樂愛慾戲笑邪業，以無放逸聽受經典不以生心，不久即逮興五神通。以得神通踴在虛空，猶如雁王飛行自在無所掛礙，從其一觀復至一觀，從縣至縣從國游國，從一天下至一天下普行遊觀。以是要偈為大眾說：

「『諸佛興出世，　　玄遠甚難值，　　人生在世間，　　亦甚難得遇。　　諸人咸同志，　　俱信樂聽經，　　于億百千劫，　　甚復不可遭。　　今人中之雄，　　以出於世間，　　欲令寂然定，　　故說經法義。　　從安住世尊，　　咨受教訓誨，　　求于大聖明，　　奉啟佛至言。　　以聽受經法，　　棄捐于惡趣，　　以逮聞正法，　　得坐極安處，　　以逮聞正法，　　消除眾塵勞，　　因其聽受慧，　　得致正真法。』　　彼時布宣訓，　　而演是甘香，　　緣其斯瑞應，　　地六反震動。　　普佈告天人，　　諸天舉嘆曰，　　即時雨天華，　　其華若干種，　　眾生皆來集，　　不可稱計數，　　最勝之開化，　　皆入于道法。　　前稽首足下，　　禮于天人尊

【現代漢語翻譯】現代漢語譯本擁有億歲壽命的國王，供養著菩薩眾和聲聞（sravaka，佛陀的弟子）等，給予他們衣服、飲食、床鋪、住所、醫藥等一切生活所需，還有園林、浴池、房屋、講堂、房舍、精舍、高臺樓閣。每一位比丘（bhikkhu，佛教僧侶）都配備兩名侍者來滿足他們的需求。國王的王子們性情平和，沒有放逸的行為，他們總是以至誠之心供奉如來（tathagata，佛陀的稱號），聽受經典，不貪戀愛慾、嬉笑和邪惡的行為。他們以不放逸的心聽受經典，不生雜念，不久就獲得了五神通（abhijna，佛教的超自然能力）。獲得神通后，他們能夠躍升到虛空中，像雁王一樣自由自在地飛行，沒有任何障礙。他們從一個觀賞地飛到另一個觀賞地，從一個縣到另一個縣，從一個國家遊歷到另一個國家，從一個天下到另一個天下，普遍地遊歷觀賞。他們用以下的偈頌為大眾說法：『諸佛（buddha，覺悟者）出現於世，極其玄妙難得值遇，人生在世間，也極其難得遇到。人們能夠志同道合，共同信奉並樂於聽聞佛經，在億百千劫中，也是非常難得的。如今人中之雄，佛陀出現於世間，爲了使眾生達到寂靜的禪定，所以宣說經法的意義。從安住的世尊（bhagavat，佛陀的稱號）那裡，請教並接受教誨，尋求大聖的智慧光明，奉行佛陀的至理名言。通過聽受經法，捨棄惡趣（dugati，不好的輪迴），通過聽聞正法，得以安坐于極樂之處，通過聽聞正法，消除各種塵勞（klesha，煩惱），因為聽受智慧，得以獲得正真之法。那時，他們宣講教誨，演說甘露般的佛法，因為這種瑞應，大地六次震動。普遍地告知天人，諸天都讚歎說，即時天降各種天花，眾生都來聚集，數量不可計數，最殊勝的開化，都進入了道法。他們向前稽首，禮拜天人尊（devamanussanam，天人所尊敬者）。』

【English Translation】 English version The king, possessing a lifespan of a billion years, provided for the assembly of Bodhisattvas and Sravakas (disciples of the Buddha), offering them clothing, food, bedding, lodging, medicine, and all necessities. He also provided gardens, bathing pools, houses, lecture halls, chambers, monasteries, high platforms, and pavilions. Each Bhikkhu (Buddhist monk) was attended by two servants to fulfill their needs. The king's princes were peaceful in nature, without any lax behavior. They always sincerely revered the Tathagata (title of the Buddha), listened to the scriptures, and did not indulge in desires, laughter, or evil deeds. They listened to the scriptures with a non-distracted mind, without generating any impure thoughts, and soon attained the five Abhijna (supernatural powers in Buddhism). Having attained these powers, they could leap into the void, flying freely like a king of geese, without any hindrance. They flew from one scenic spot to another, from one county to another, from one country to another, and from one world to another, universally traveling and observing. They spoke the following verses to the assembly: 'The Buddhas (enlightened ones) appear in the world, profoundly mysterious and difficult to encounter. It is also extremely rare to be born as a human being in this world. It is even more rare to find people of like mind, who together believe in and enjoy listening to the scriptures, even in billions of kalpas. Now, the hero among humans, the Buddha, has appeared in the world, to lead beings to the stillness of samadhi, and therefore expounds the meaning of the scriptures. From the Bhagavat (title of the Buddha), who dwells in peace, they inquire and receive teachings, seeking the wisdom and light of the great sage, and upholding the Buddha's ultimate words. By listening to the scriptures, they abandon the evil realms (dugati, bad rebirths), by hearing the true Dharma, they attain a seat of ultimate peace, by hearing the true Dharma, they eliminate all defilements (klesha, afflictions), and through the wisdom gained from listening, they attain the true Dharma. At that time, they proclaimed the teachings, expounding the sweet nectar of the Dharma. Because of this auspicious sign, the earth shook six times. They universally announced to gods and humans, and the gods exclaimed in praise. Immediately, heavenly flowers of various kinds rained down, and countless beings gathered. The most supreme transformation led them all into the path of the Dharma. They bowed their heads, paying homage to the Devamanussanam (one revered by gods and humans).'

，　　皆俱以叉手，　　恭恪而住立。　　其最勝聖師，　　是逮得是心，　　隨時順義理，　　而為說經法。　　斯等之伴侶，　　得聞安住法，　　三十六億俱，　　悉發大道心。　　其三百億眾，　　具足不減一，　　皆以得清凈，　　極上之法眼。　　其心以厭患，　　于俗之家業，　　悉共在彼世，　　棄家行學道。　　諸人無數眾，　　億載兆垓人，　　咸啟受經戒，　　皆作清信士。　　以逮聞經法，　　稽首佛足下，　　各各前辭別，　　悉自還歸家。」

佛告寂意：「爾時王太子並共父王，以栴檀造立樓閣，廣長清凈好校飾之，作諸窗牖以眾寶成，以牛頭栴檀香一升燒氣遍天下皆有美香。以是栴檀造立樓閣，廣長高大高四百里，莊嚴校飾，威神顯現巍巍無量。正四方好四角四柱，所作平正安不傾斜。其王勇郡因欲往到無量勛寶罽凈王如來所，奉視稽首咨問聽受經典，勸王眷屬：『人命難得，佛興難值，億載時有，經道難聞。宜往奉視咨受經典。』王及太子夫人婇女、大臣百官人民大小，皆入校露高臺樓閣，坐于百千嚴飾寶床，以眾華香雜香衣服寶蓋幢幡鼓諸妓樂，以恭恪心奉事尊敬，寶珠挍露高臺樓閣以貢上之。一切同心仁和之意，上在虛空猶鳳凰王，與諸眾俱

【現代漢語翻譯】現代漢語譯本他們都雙手合十，恭敬地站立著。他們最偉大的聖師，已經領悟了真諦，隨時順應真理，為他們宣講佛法。這些同伴們，聽聞了安住之法，三十六億人，都發起了無上菩提心。那三百億大眾，人數具足，一個也不少，都獲得了清凈，至高無上的法眼。他們的內心厭倦了世俗的家業，都一起在那世間，捨棄家庭修行佛道。無數的人們，億載兆垓之多，都請求受持經戒，成為清凈的在家居士。聽聞佛法后，他們向佛陀的足下頂禮，各自向前告辭，都各自返回家中。

佛陀告訴寂意（Buddha told Jiyi）說：『那時，國王的太子和父王一起，用栴檀（candana，一種香木）建造樓閣，寬廣、長遠、清凈、裝飾精美，窗戶用各種寶物製成，用一升牛頭栴檀香燃燒，香氣遍佈天下。用這種栴檀建造的樓閣，寬廣高大，高達四百里，莊嚴裝飾，威神顯現，巍峨無量。四方端正，四角有四根柱子，建造得平穩端正，不會傾斜。國王勇郡（Yongjun）想要前往無量勛寶罽凈王如來（Wuliangxunbaojijingwang Rulai）那裡，奉視、頂禮、請教、聽受經典，勸說國王的眷屬：『人命難得，佛陀出世難以遇到，億載時才有，佛法難以聽聞。應該前往奉視、請教、聽受經典。』國王和太子、夫人、宮女、大臣、百官、人民，無論大小，都進入裝飾華麗的高臺樓閣，坐在成百上千裝飾精美的寶床上，用各種鮮花、香料、雜香、衣服、寶蓋、幢幡、鼓樂等，以恭敬之心奉事尊敬，用寶珠裝飾的高臺樓閣來供奉。大家同心同德，仁愛和睦，在虛空中如同鳳凰王，與眾眷屬一起。

【English Translation】 English version They all stood with their hands clasped, respectfully. Their most excellent holy teacher, who had attained this mind, At all times, in accordance with the principles of righteousness, expounded the Dharma. These companions, having heard the Dharma of abiding, Thirty-six billion of them, all awakened the great Bodhi mind. The three hundred billion people, complete and not one less, All attained purity, the supreme Dharma eye. Their minds, weary of worldly affairs, All together in that world, renounced their homes to practice the Way. Countless people, trillions upon trillions, All requested to receive the precepts, becoming pure lay disciples. Having heard the Dharma, they bowed at the Buddha's feet, Each bid farewell, and all returned to their homes.

The Buddha told Jiyi: 'At that time, the crown prince and his father, the king, built a pavilion with candana (sandalwood), which was wide, long, pure, and beautifully decorated. The windows were made of various treasures, and a pint of ox-head candana incense was burned, its fragrance spreading throughout the world. This candana pavilion was wide, long, and tall, reaching four hundred li (a Chinese unit of distance), adorned with majestic decorations, its divine power immeasurable. It was perfectly square, with four pillars at each corner, built level and stable, not tilting. King Yongjun, desiring to go to the Tathagata Wuliangxunbaojijingwang (Immeasurable Merit Treasure Pure King Tathagata), to pay homage, bow, inquire, and listen to the scriptures, urged his royal family: 'Human life is difficult to obtain, the appearance of a Buddha is rare, occurring only once in billions of years, and the Dharma is difficult to hear. We should go to pay homage, inquire, and listen to the scriptures.' The king, the crown prince, the queen, the palace maids, the ministers, the officials, and the people, both young and old, all entered the ornate high pavilion, sitting on hundreds of thousands of beautifully decorated precious beds. They offered various flowers, incense, mixed fragrances, clothes, jeweled canopies, banners, drums, and music, with respectful hearts, and honored the pavilion adorned with jewels. Everyone was of one mind, kind, and harmonious, like a phoenix king in the sky, together with his retinue.

無所掛礙，飛行浮疾往詣佛所。其寶挍露高臺樓閣以到大會，前詣佛所，斯寶挍露高臺樓閣繞佛七匝還住一面。王及大眾各下以出，前禮佛足及禮聖眾，繞佛七匝因在前住，白世尊曰：『久服聖音，國有多事不尋奉現，慚愧無顏。饑虛之情今日乃果。』時佛大聖見王真心，宮人眷屬故來聽法，則以隨觀從其心本，應病與藥頒宣經法。佛告大王：『志建大乘有四事法，所游殊特不違大道。何謂為四？若學大乘篤信重人，所游殊特不違道意。何謂為信？若以喜樂奉諸賢聖，所不當造終不行之。大王恭敬則學大乘，所游殊特不違大道，若謙恪聽於賢聖經，至心入耳聞則受持。以不自大學于大乘，所游殊特不違大道，以不自大觀見眾聖，稽首作禮一心歸命。若尊精進學于大乘，所游殊特不違大道，以用精進輕身口心舉動便宜，行以越度於一切行。是為四事。』

「佛告王曰：『復有四事，見無放逸，所見擁護。何謂為四？將護諸根，見愛慾難，曉一切受想知無常，因法得生命根第一。是為四事。菩薩有四事名曰法王。何謂為四？一曰不捨道心；二曰亦復勸化他人發意；三曰以諸德本勸助道心，所可聞者意廣無極；四曰一切釋梵及四天王、其諸聲聞並緣覺地，至於無極無壞弘廣無窮之業。是為四事。是故大王！當行無放逸

【現代漢語翻譯】現代漢語譯本沒有絲毫的掛礙，他們像飛行一樣迅速地到達了佛陀所在的地方。他們乘坐的寶飾高臺樓閣也一同到達了法會現場，來到佛陀面前，這寶飾高臺樓閣繞佛七圈后停在一旁。國王和大眾都從樓閣下來，走到佛陀面前，頂禮佛足，並向聖眾致敬，然後繞佛七圈，站在佛陀面前。國王對世尊說：『我久聞聖音，但因國事繁多，未能及時前來拜見，心中慚愧。今日終於如願以償，得以聆聽教誨。』當時，佛陀大聖看到國王的真心，以及宮人眷屬也前來聽法，便隨順他們的心意，根據他們的根器，宣講佛法。佛陀告訴國王：『立志修習大乘佛法，有四種修行方法，依此修行，所行殊勝，不違背大道。這四種方法是什麼呢？如果修習大乘佛法，要篤信並尊重他人，這樣修行，所行殊勝，不違背道義。什麼是信呢？就是以歡喜心供奉諸位賢聖，不應該做的事情，絕對不做。大王如果能恭敬地學習大乘佛法，所行殊勝，不違背大道；如果能謙虛地聽聞賢聖的經典，至誠地聽入耳中，並受持奉行；不自以為是，學習大乘佛法，這樣修行，所行殊勝，不違背大道；不自高自大，見到諸位聖者，稽首作禮，一心歸命。如果能精進地學習大乘佛法，這樣修行，所行殊勝，不違背大道；用精進心來輕視身體、口和心，舉手投足都方便，用行動來超越一切行為。這就是四種修行方法。』佛陀告訴國王說：『還有四種方法，可以使人遠離放逸，守護所見。這四種方法是什麼呢？就是守護諸根，看到愛慾的危害，明白一切感受和思想都是無常的，因佛法而得到生命之根最為重要。這就是四種方法。菩薩有四種特質，被稱為法王。這四種特質是什麼呢？第一是不捨棄道心；第二是勸化他人發菩提心；第三是用各種功德來幫助道心，所聽聞的佛法，其意義廣大無邊；第四是一切釋梵天王、四天王、聲聞、緣覺，乃至無極無盡的廣大事業。這就是四種特質。所以，大王！應當修行不放逸。』

【English Translation】 English version Without any hindrance, they flew swiftly to where the Buddha was. Their jeweled, high-platformed pavilions also arrived at the assembly, coming before the Buddha. These jeweled, high-platformed pavilions circled the Buddha seven times and then stood to one side. The king and the assembly all descended from the pavilions, approached the Buddha, bowed at his feet, and paid respects to the holy assembly. Then, they circled the Buddha seven times and stood before him. The king said to the World Honored One, 『I have long heard the sacred teachings, but due to many affairs of state, I have not been able to come and pay my respects. I am ashamed. Today, my longing is finally fulfilled.』 At that time, the Great Sage Buddha saw the king's sincerity, and that the palace attendants and family had also come to hear the Dharma. He then followed their minds and, according to their capacities, expounded the Dharma. The Buddha told the king, 『To aspire to the Great Vehicle, there are four practices. By practicing these, one's conduct is extraordinary and does not violate the Great Path. What are these four? If one studies the Great Vehicle, one must have firm faith and respect others. Such conduct is extraordinary and does not violate the Path. What is faith? It is to joyfully serve all the virtuous and holy ones, and to never do what should not be done. If the king can respectfully study the Great Vehicle, his conduct will be extraordinary and will not violate the Great Path. If he can humbly listen to the scriptures of the virtuous and holy ones, sincerely take them to heart, and uphold them; if he does not think himself great, but studies the Great Vehicle, his conduct will be extraordinary and will not violate the Great Path; if he does not consider himself superior, but when seeing the holy ones, bows his head and pays homage, wholeheartedly taking refuge. If one can diligently study the Great Vehicle, one's conduct will be extraordinary and will not violate the Great Path. Use diligence to regard the body, mouth, and mind lightly, and in every action, be convenient, and use action to transcend all actions. These are the four practices.』 The Buddha told the king, 『There are also four practices that prevent one from being lax and protect what one sees. What are these four? They are to guard the senses, to see the dangers of desire, to understand that all feelings and thoughts are impermanent, and that the root of life obtained through the Dharma is the most important. These are the four practices. Bodhisattvas have four qualities and are called Dharma Kings. What are these four qualities? First, they do not abandon the aspiration for the Path; second, they encourage others to develop the aspiration for enlightenment; third, they use all merits to support the aspiration for the Path, and the meaning of what they hear is vast and limitless; fourth, they engage in the boundless and endless great work of all the Shakra, Brahma, and Four Heavenly Kings, as well as the Shravakas and Pratyekabuddhas. These are the four qualities. Therefore, O King! You should practice non-laxity.』

常修篤信，好喜無量道法之義常受正法，以法之樂而以自娛。若以精進求于道法，大王所行不貪境界。所以者何？大王當解，貪慾無厭猶飲堿水，其見賢聖智慧之明乃知限節。人命甚短安少苦多，生無不終當就後世，常畏將來心不可保。今日大王所供養佛，因是德本，以有四事具足勸助。何謂為四？世世財富不可限量，功德福報不可盡極，聖明之慧而無涯底，辯才之智悉無窮盡；是為四。復有四事而當勸助。何謂為四？身行清凈功德之業，言行清凈戒禁具足，心行清凈博聞無厭，其法清凈聖明為黨；是為四。復有四事勸助德本。何謂為四？善權方便修清凈行，訓誨眾生智度無極；以清凈業降伏魔官；誓願清凈言行相應，一切諸佛法悉清凈；積功累德逮見諸佛；是為四。』

「爾時世尊為勇郡轉輪聖王說經中慧分別深義，其王心解即時欣然，便解身頸無數百千奇珍珠瓔以貢上佛，舉國事佛給所當得，奉持五戒，盡其形壽凈修梵行。其王中宮夫人婇女從佛聞法心中喜悅，隨時之心抱柔和意無陰蓋心，脫身衣被奇異寶瓔以覆佛上。啟白報王：『欲得舍家出為沙門凈修梵行，盡其形壽奉持禁戒。』王即聽之。

「如是寂意！其勇郡王奉無極法逮法財富，稽首佛足繞佛七匝，與中宮婇女及其官屬入大高臺樓閣挍露，

【現代漢語翻譯】現代漢語譯本：經常修習堅定的信仰，喜愛無量佛法的義理，經常接受正法，以佛法的快樂來使自己愉悅。如果以精進之心追求佛法，大王所行就不會貪戀世俗的境界。這是為什麼呢？大王應當明白，貪慾是無止境的，就像飲用堿水一樣，只有見到賢聖的智慧之光，才能知道節制。人的生命非常短暫，安樂少而痛苦多，生下來沒有不死的，最終都要去往後世，要經常畏懼未來，人心是不可靠的。今天大王您供養佛，因為這個功德根本，有四件事可以勸勉幫助。哪四件事呢？世世代代的財富不可窮盡，功德福報不可窮盡，聖明的智慧沒有邊際，辯才的智慧全部無窮無盡；這是四件事。還有四件事應當勸勉幫助。哪四件事呢？身體行為清凈，做功德的事業；言語行為清凈，戒律禁制都具足；心念清凈，博學多聞而不知厭倦；佛法清凈，以聖明的智慧為伴；這是四件事。還有四件事勸勉幫助功德根本。哪四件事呢？善巧方便地修習清凈的行為，教導眾生，智慧度量沒有窮盡；以清凈的業力降伏魔的官屬；誓願清凈，言行一致，一切諸佛的佛法都清凈；積累功德，最終得見諸佛；這是四件事。當時，世尊為勇郡轉輪聖王（轉輪聖王：擁有統治世界的理想君主）宣講佛經中智慧分別的深奧義理，國王心中理解后立刻欣喜，便解下身上無數百千的奇異珍珠瓔珞供奉給佛，舉國上下都信奉佛，供給佛所需要的一切，奉持五戒，盡其一生都清凈地修習梵行（梵行：清凈的行為）。國王的後宮夫人和宮女們聽聞佛法後心中喜悅，隨時都懷著柔和的心意，沒有陰暗的念頭，脫下身上的衣服和奇異的寶瓔覆蓋在佛的身上。她們稟告國王說：『想要捨棄家庭，出家做沙門（沙門：佛教出家修行者），清凈地修習梵行，盡其一生都奉持戒律。』國王立刻允許了她們。像這樣，寂意（寂意：佛陀的弟子）！那位勇郡王奉行無上的佛法，獲得了佛法的財富，向佛陀的腳稽首，繞佛七圈，與後宮的宮女和他的官屬一起進入高大的樓閣，在露臺上休息。

【English Translation】 English version: Constantly cultivate steadfast faith, delight in the immeasurable meanings of the Dharma, constantly receive the true Dharma, and use the joy of the Dharma to entertain oneself. If one seeks the Dharma with diligence, the king's actions will not be greedy for worldly realms. Why is this so? Your Majesty should understand that greed is insatiable, like drinking alkaline water; only by seeing the light of the wisdom of the sages can one know restraint. Human life is very short, with little peace and much suffering; no one born does not die, and eventually all must go to the next life. One should always fear the future, for the human heart is unreliable. Today, Your Majesty, you are making offerings to the Buddha, and because of this root of merit, there are four things that can encourage and assist you. What are these four things? Wealth in every lifetime is inexhaustible, the merit and blessings are inexhaustible, the wisdom of the sages is boundless, and the wisdom of eloquence is completely inexhaustible; these are the four things. There are also four things that should encourage and assist. What are these four things? The actions of the body are pure, doing meritorious deeds; the actions of speech are pure, with all precepts and prohibitions fulfilled; the mind is pure, with vast learning and no weariness; the Dharma is pure, with the wisdom of the sages as companions; these are the four things. There are also four things that encourage and assist the root of merit. What are these four things? Skillfully practice pure conduct, teach sentient beings, and the measure of wisdom is inexhaustible; with pure karma, subdue the officials of Mara (Mara: the demon who tempts beings); vows are pure, with words and actions in accord, and the Dharma of all Buddhas is pure; accumulate merit and virtue, and eventually see all Buddhas; these are the four things. At that time, the World Honored One (世尊) was explaining the profound meanings of wisdom and discernment in the scriptures to King Yǒngjùn (勇郡) the Wheel-Turning Sage King (轉輪聖王) (Wheel-Turning Sage King: an ideal monarch who possesses the world). The king understood in his heart and was immediately delighted. He then took off the countless hundreds and thousands of extraordinary pearl necklaces from his body and offered them to the Buddha. The entire country believed in the Buddha, providing everything the Buddha needed, upholding the five precepts, and practicing pure conduct (梵行) (Brahma-conduct: pure conduct) for the rest of their lives. The king's consorts and palace women were delighted in their hearts after hearing the Dharma. They always held gentle intentions, without any dark thoughts, and took off their clothes and extraordinary jeweled necklaces to cover the Buddha. They reported to the king, saying, 'We wish to leave our families, become śrāmaṇas (沙門) (śrāmaṇa: Buddhist renunciate), practice pure conduct, and uphold the precepts for the rest of our lives.' The king immediately granted their request. Thus, Jìyì (寂意) (Jìyì: a disciple of the Buddha)! That King Yǒngjùn practiced the supreme Dharma, obtained the wealth of the Dharma, bowed his head to the Buddha's feet, circumambulated the Buddha seven times, and entered the tall pavilion with his consorts and officials, resting on the terrace.

便涌出上于虛空中，須臾之間即復還服清凈大國。於是聖王以十五日月盛滿時，若干種華出入行到遊觀之園，中宮眷屬觀見好地。彼時聖王在遊觀園作眾妓樂。其二正夫人，一名不行步、二名無虛損，從宮中出洗身沐浴適還去已，以香薰衣坐蓮華臺妙勝牀蓆。有二孩童自然來上夫人膝上結加趺坐，端正殊好非世所見，有二十八大人之相莊嚴其身適自然現。即時虛空中百千諸天舉聲嘆曰：『是二孩童則法神聖，一名法意、二名法念。』是二孩童適自然現，時其名法念孩童坐不移夫人膝上，其法意孩童子化生無損夫人膝上，適加趺坐，異口同音而說頌曰：

「『若有守己身，　　能發菩提心，　　斯等之學士，　　為致善福慶。　　以為曾睹見，　　護吼興現世，　　常以歡悅心，　　一志供事佛。　　為大神通業，　　快得受救護，　　得消生死輪，　　疾滅無所生。　　若發菩提心，　　未曾忽忘之，　　以救攝眾生，　　壞破生死難。　　其上方境界，　　不可計佛土，　　彼土而有佛，　　號名曰時節。　　從彼佛土來，　　以用法故舉，　　亦欲見功勛，　　國土之所有。』　　於時二孩童，　　各從所坐起，　　因便從母膝，　　移下在於地。　　俱發進其路，　　行詣天人

【現代漢語翻譯】現代漢語譯本隨後，（聖王）從虛空中涌現出來，在很短的時間內又恢復了清凈的大國。這時，聖王在十五月圓之時，帶著各種各樣的花朵，出入遊覽觀賞的園林，後宮的眷屬們也看到了這美好的地方。當時，聖王在遊覽園中奏響各種樂曲。他的兩位正夫人，一位名叫『不行步』，另一位名叫『無虛損』，從宮中出來洗浴完畢后，用香薰過衣服，坐在蓮花臺上精美的牀蓆上。這時，有兩個孩童自然地來到夫人的膝上，結跏趺坐（佛教坐姿），端正美好，世所罕見，身上自然顯現出二十八種大丈夫相（佛陀的特徵）。這時，虛空中成百上千的天人發出讚歎的聲音說：『這兩個孩童是法神聖者，一個名叫『法意』，一個名叫『法念』。』這兩個孩童剛一出現，名叫『法念』的孩童就坐在夫人膝上沒有移動，而名叫『法意』的孩童則化生在『無虛損』夫人的膝上，也結跏趺坐，異口同聲地說了偈頌：『如果有人能守護自身，能發起菩提心（覺悟之心），這樣的學士，會帶來善的福慶。因為他們曾親眼目睹，護持正法，在世間顯現，常常以歡喜的心，一心一意地供養佛。爲了成就大神通的事業，很快就能得到救護，得以消除生死輪迴，迅速滅盡無所生。如果發起菩提心，就永遠不會忘記，用以救度攝受眾生，摧毀生死的苦難。在上方無量無邊的佛土境界中，有一個佛土，那裡的佛號為『時節』。我們從那個佛土而來，爲了運用佛法而舉動，也想看看功德，以及國土的一切。』這時，兩個孩童各自從座位上起身，從母親的膝上下來，站在地上。他們一起向前走去，前往天人所在之處。

【English Translation】 English version Then, (the holy king) emerged from the void, and in a short time, he returned to the pure great kingdom. At this time, the holy king, on the fifteenth day of the full moon, with various kinds of flowers, went in and out of the garden for sightseeing, and the palace family members also saw this beautiful place. At that time, the holy king was playing various musical instruments in the sightseeing garden. His two chief consorts, one named 'Not Walking' and the other named 'Without Loss', came out of the palace, bathed, and after perfuming their clothes, sat on exquisite beds on lotus platforms. At this time, two children naturally came to the consorts' laps, sat in the lotus position (Buddhist sitting posture), were upright and beautiful, unseen in the world, and naturally manifested the twenty-eight marks of a great man (features of the Buddha) on their bodies. At this time, hundreds and thousands of devas in the void raised their voices in praise, saying: 'These two children are holy beings of the Dharma, one named 'Dharma Intention' and the other named 'Dharma Thought'.' As soon as these two children appeared, the child named 'Dharma Thought' sat on the consort's lap without moving, while the child named 'Dharma Intention' was born on the lap of the consort 'Without Loss', also sitting in the lotus position, and spoke in unison the following verses: 'If one can guard oneself, and can generate the Bodhi mind (mind of enlightenment), such scholars will bring good fortune. Because they have witnessed, protected the Dharma, appeared in the world, and always with a joyful heart, wholeheartedly serve the Buddha. In order to accomplish the great supernatural deeds, they will quickly receive protection, eliminate the cycle of birth and death, and quickly extinguish the unarisen. If one generates the Bodhi mind, one will never forget it, using it to save and embrace all beings, and destroy the suffering of birth and death. In the boundless Buddha lands above, there is a Buddha land, where the Buddha is named 'Season'. We came from that Buddha land, to use the Dharma, and also want to see the merits, and all that the land possesses.' At this time, the two children each rose from their seats, came down from their mothers' laps, and stood on the ground. They walked forward together, heading towards the place where the devas were.

尊，　　前稽首佛足，　　卻退叉手住：　『四方宣佛德，　　今故來聽經，　　佛法甚難致，　　聞受亦難遇。　　以得聞是法，　　當啟人尊勝，　　至誠于佛道，　　無上正真業。　　諸佛之道法，　　為甚難得值，　　愛樂經義者，　　亦復倍難遭。　　今日以閑靜，　　用親友好法，　　隨順之威則，　　奉敬信法教。　　慕嘉于精進，　　所行無放逸，　　以得為沙門，　　如是處閑居。　　愍念住如是，　　質樸等無量，　　常抱慚愧心，　　知博聞難遇。　　其慈普具足，　　愍念于眾生，　　以能達深法，　　乃可逮法忍。　　計諸威力勢，　　其心無怯羸，　　攝救諸眾生，　　開化一切難。　　若在於獨處，　　造業無思議，　　以不貪其身，　　壽命根亦然。　　于學禁無厭，　　我思于道法，　　以是能曉了，　　逮功勛若斯。　　若能學如是，　　第一甚難得，　　其法王之業，　　咨嗟此最上。　　斯諸法之要，　　報應普備足，　　當發往俱到，　　聖安住佛所。　　其斯諸明智，　　受菩薩道行，　　奉行清白法，　　以用宣佈教。　　隨時而閑靜，　　逮到五神通，　　因其識皆念，　　所行法惔怕。』　　其

【現代漢語翻譯】現代漢語譯本我向前向佛陀的足部行禮，然後退後，合掌站立：『我從四方來宣揚佛陀的功德，今天特意前來聽聞佛法，佛法非常難以獲得，能夠聽聞和接受佛法也是非常難得的機緣。既然能夠聽聞這樣的佛法，應當向人宣揚佛陀的尊貴和殊勝，以至誠之心對待佛道，追求無上正真的事業。諸佛的道法，為何如此難以遇到？喜愛並樂於研究經義的人，也更加難以遇到。今天我能夠有閑暇安靜的時間，用親近善友的方式學習佛法，遵循佛法的威儀法則，恭敬地信奉佛陀的教誨。我仰慕精進修行，所作所為沒有絲毫懈怠，既然能夠成為沙門（出家修行者），就應當這樣安住在清凈之處。我憐憫那些像我一樣質樸的人，他們數量眾多，常常懷抱慚愧之心，知道博聞強記是多麼難得。佛陀的慈悲普遍而圓滿，憐憫一切眾生，因為能夠通達深奧的佛法，才能獲得法忍（對佛法的理解和接受）。考慮到各種威力和權勢，我的內心沒有絲毫的怯懦和軟弱，我要救度一切眾生，開導化解一切困難。即使獨自一人，所造的業力也是不可思議的，因為我不貪戀自己的身體，也不貪戀壽命和感官。對於學習戒律沒有厭倦，我思索著佛法的真諦，因此能夠明白道理，獲得如此的功德。如果能夠像這樣學習，這是第一等最難得的，這是法王的偉業，值得讚歎和推崇。這些佛法的要義，報應普遍而圓滿，應當發願前往，到達聖者安住的佛所。這些明智的人，接受菩薩的道行，奉行清凈的佛法，用來宣揚佛陀的教誨。隨時保持清凈和安靜，獲得五神通（天眼通、天耳通、他心通、宿命通、神足通），因為他們的意識都專注于佛法，所修行的佛法是如此的淡泊寧靜。』他們

【English Translation】 English version I bow my head to the Buddha's feet, then step back and stand with my palms together: 'I come from all directions to proclaim the Buddha's virtues, and today I have come specifically to hear the Dharma, The Buddha's teachings are very difficult to obtain, and it is also a rare opportunity to hear and receive them. Since I am able to hear such teachings, I should proclaim the Buddha's nobility and excellence to others, With a sincere heart, I will treat the path of the Buddha, pursuing the supreme and true cause. Why are the teachings of all Buddhas so difficult to encounter? Those who love and are eager to study the meaning of the scriptures are even more difficult to find. Today, I am able to have leisure and quiet time, learning the Dharma by being close to good friends, Following the rules of the Dharma's majesty, I respectfully believe in the Buddha's teachings. I admire diligent practice, and my actions are without any laziness, Since I am able to become a Shramana (a monastic practitioner), I should live in such a pure place. I pity those who are as simple as I am, and they are numerous, I often hold a sense of shame, knowing how difficult it is to be learned and knowledgeable. The Buddha's compassion is universal and complete, pitying all living beings, Because one is able to understand the profound Dharma, one can attain Dharma-kshanti (acceptance and understanding of the Dharma). Considering all kinds of power and influence, my heart has no timidity or weakness, I will save all living beings, guiding and resolving all difficulties. Even when alone, the karma created is inconceivable, Because I do not crave my own body, nor do I crave life and senses. There is no weariness in learning the precepts, I contemplate the true meaning of the Dharma, Therefore, I am able to understand the principles and obtain such merits. If one can learn like this, it is the first and most difficult to obtain, This is the great work of the Dharma King, worthy of praise and admiration. These essential points of the Dharma, the retribution is universal and complete, One should vow to go and arrive at the place where the saints dwell, the Buddha's place. These wise people, accepting the path of the Bodhisattva, Practice the pure Dharma, using it to proclaim the Buddha's teachings. Always maintaining purity and quietness, attaining the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers), Because their consciousness is focused on the Dharma, the Dharma they practice is so serene and tranquil.' They

王二太子，　　與夫人婇女，　　斯二明智等，　　行菩薩之法。　　以獲神通慧，　　經行虛空中，　　往到世尊所，　　功勛智慧海。　　前稽首佛足，　　自歸人中尊，　　一切悉和同，　　俱往叉手禮。　　法意前啟佛，　　並餘一切眾，　『唯愿大聖尊，　　為我說道法。』　　最勝知是等，　　心中之所念，　　則為分別說，　　深妙之法義。　　是一切諸法，　　皆從因緣起，　　本無主師教，　　從造化現生。　　其解內以空，　　外則無因緣，　　是一切諸法，　　慌忽悉空虛。　　以能察本末，　　無作見清凈，　　計之猶虛空，　　常不可護持。　　佛以無數便，　　為此等頒宣，　　分別敷演此，　　深奧之正真。　　七十六垓人，　　及二億載眾，　　一時皆得成，　　柔順之法忍。

「是時轉輪聖王勇郡、中宮太子眷屬萬民、繞佛作禮、供養世尊及與聖眾、晝夜七日畢竟還歸其宮。於是勇郡轉輪聖王獨處宴坐在於清凈高閣挍露、自心念言：『是吾諸子皆發無上正真道意。今當試之，何所太子先當逮致無上正真之道為最正覺者？』便敕工師作七寶瓶極好團圓，作七寶[((十/工)*刀)/瓦]顯現微妙，又高七刃為四十九尺，使諸千太子

【現代漢語翻譯】現代漢語譯本王二太子（指國王的第二個兒子），和他的夫人以及宮女們，這兩位明智的人，一同修行菩薩的法門。他們獲得了神通和智慧，能在虛空中行走，前往世尊（佛陀）所在之處，那裡是功德和智慧的海洋。他們上前頂禮佛足，歸依這位人中之尊，所有人都和睦一致，一起合掌行禮。法意（指一位菩薩或弟子）上前向佛陀請教，並代表所有在場的人，『唯愿大聖尊（佛陀），為我們講說道法。』最勝者（佛陀）知道他們心中的想法，於是為他們分別解說，深奧微妙的佛法真義。一切諸法，都是從因緣而生起，本來沒有主宰和教導者，而是從造化中顯現。理解到內在是空性的，外在也沒有因緣，那麼一切諸法，都如幻影般空虛不實。能夠觀察到事物的本末，就能見到無為的清凈，認識到一切都如虛空，是無法恒常保持的。佛陀用無數方便法門，為他們宣講，分別闡述這深奧的正法真理。七十六垓（垓為數量單位）人和二億載（載為時間單位）的眾生，一時都成就了柔順的法忍（對佛法的忍可和接受）。

這時，轉輪聖王勇郡（擁有統治世界的聖王）和他的中宮（王后）太子眷屬以及萬民，繞佛作禮，供養世尊和聖眾，日夜七日後返回宮殿。於是，勇郡轉輪聖王獨自一人在高閣清凈之處宴坐，心中思忖：『我的這些兒子都發起了無上正真道的心意。現在應當試探他們，看哪位太子先能證得無上正真之道，成為最正覺者？』便命令工匠製作七寶瓶，極其精美圓潤，又製作七寶[((十/工)*刀)/瓦]（一種裝飾物），顯現微妙，高七刃（古代長度單位，一刃約八寸），共四十九尺，讓諸位千太子

【English Translation】 English version The second prince, along with his wife and palace women, These two wise individuals, practiced the Bodhisattva path together. They attained supernatural powers and wisdom, enabling them to travel through the void, Going to where the World Honored One (Buddha) was, a sea of merit and wisdom. They bowed their heads to the Buddha's feet, taking refuge in the most honored among humans, Everyone was in harmony, together they folded their hands in reverence. Dharma-intention (referring to a Bodhisattva or disciple) stepped forward to ask the Buddha, representing everyone present, 'We beseech the Great Holy One (Buddha), to speak the Dharma for us.' The Most Excellent One (Buddha) knew their thoughts, And thus, he explained to them, the profound and subtle meaning of the Dharma. All dharmas arise from causes and conditions, Originally, there is no master or teacher, but they manifest from creation. Understanding that internally there is emptiness, and externally there are no causes and conditions, Then all dharmas are like illusions, empty and unreal. Being able to observe the beginning and end of things, one can see the purity of non-action, Recognizing that everything is like the void, and cannot be permanently maintained. The Buddha used countless expedient means, to proclaim to them, Separately explaining this profound and true Dharma. Seventy-six 'gai' (a unit of quantity) people and two hundred million 'zai' (a unit of time) beings, At once achieved the forbearance of the Dharma (acceptance and tolerance of the Buddha's teachings).

At this time, the Holy King of the Wheel, Yong Jun (a holy king who rules the world), along with his queen, the prince's family, and all the people, circumambulated the Buddha, made offerings to the World Honored One and the holy assembly, and after seven days and nights, returned to the palace. Then, the Holy King of the Wheel, Yong Jun, sat alone in a clean and high pavilion, contemplating in his heart: 'My sons have all generated the intention for the unsurpassed true path. Now I should test them, to see which prince will first attain the unsurpassed true path, and become the most perfectly enlightened one?' He then ordered the craftsmen to make seven jeweled vases, extremely beautiful and round, and also made seven jeweled [((十/工)*刀)/瓦] (a kind of ornament), appearing subtle and wonderful, seven 'ren' (an ancient unit of length, about eight inches) high, totaling forty-nine feet, and let the thousand princes

各各疏名作七寶籌著瓶中，舉瓶著[((十/工)*刀)/瓦]上，咸共夙夜七日供養，以天華香搗香雜香華蓋幢幡、作眾伎樂，供養寶瓶所疏名號；十千天子來佐勸助供養名號。時轉輪王過七日後取是七寶瓶，在中宮夫人婇女諸太子眾前，舉著紫金案上使人舉瓶，令諸太子各各探籌。有太子名曰凈意得第一籌，適得此籌，於時三千大千國土六反震動，中宮夫人婇女一切妓樂不鼓自鳴。于寂意所念云何？彼時凈意太子豈異人乎？莫造異觀。所以者何？則拘留孫如來是也。從次太子名離名聞兵，則拘那含牟尼佛是也。次有太子名寂根，則迦葉如來是也。次有太子名一切苦利，則吾身是也。次有太子名雨室，則彌勒如來是也。次有太子名明月珠服，將來作佛名曰師子。次有太子于將來世成佛，名曰妙英。次有太子名賢氏，將來成佛名曰供養。次有太子名曰光首，后成佛時號曰妙華。次有太子名曰蓮華氏，后成佛時號曰奉養。次有太子名離垢光，后成佛時號曰善目。次有太子名兵氏，后成佛時號曰快臂。次有太子名曰意妙，后成佛時號曰焰光。次有太子名曰凈復凈，后成佛時號曰焰味。次有太子名曰富黨，后成佛時號無退沒。次有太子名曰離垢凈，后成佛時號曰執德。次有太子名曰堅強，后成佛時號曰寶事。次有太子名曰寶

【現代漢語翻譯】現代漢語譯本：他們各自將名字寫在七寶籌上，放入瓶中，然後將瓶子放在[((十/工)*刀)/瓦]上，大家一起早晚七日供養，用天上的鮮花、香料、搗碎的香料、雜香、華蓋、幢幡，以及各種樂器，供養寶瓶中所寫的名字；一萬個天子前來協助勸導供養這些名字。當時，轉輪王過了七日後，取出這個七寶瓶，在中宮夫人、婇女和眾太子面前，放在紫金案上，讓人舉起瓶子，讓眾太子各自抽取籌碼。有一位太子名叫凈意，抽到了第一根籌碼，當他抽到這根籌碼時，三千大千世界六次震動，中宮夫人、婇女的所有樂器不敲自鳴。寂意所想的是什麼呢？當時的凈意太子難道是其他人嗎？不要產生這樣的想法。這是為什麼呢？他就是拘留孫如來（Kakusandha Buddha）啊。接下來，太子名叫離名聞兵，他就是拘那含牟尼佛（Kanakamuni Buddha）。再接下來，太子名叫寂根，他就是迦葉如來（Kasyapa Buddha）。再接下來，太子名叫一切苦利，他就是我自身。再接下來，太子名叫雨室，他就是彌勒如來（Maitreya Buddha）。再接下來，太子名叫明月珠服，將來成佛，佛號為師子。再接下來，有一位太子將來成佛，佛號為妙英。再接下來，太子名叫賢氏，將來成佛，佛號為供養。再接下來，太子名叫光首，將來成佛，佛號為妙華。再接下來，太子名叫蓮華氏，將來成佛，佛號為奉養。再接下來，太子名叫離垢光，將來成佛，佛號為善目。再接下來，太子名叫兵氏，將來成佛，佛號為快臂。再接下來，太子名叫意妙，將來成佛，佛號為焰光。再接下來，太子名叫凈復凈，將來成佛，佛號為焰味。再接下來，太子名叫富黨，將來成佛，佛號為無退沒。再接下來，太子名叫離垢凈，將來成佛，佛號為執德。再接下來，太子名叫堅強，將來成佛，佛號為寶事。再接下來，太子名叫寶現代漢語譯本：事，后成佛時號曰寶積。次有太子名曰寶藏，后成佛時號曰寶藏。次有太子名曰寶意，后成佛時號曰寶意。次有太子名曰寶稱，后成佛時號曰寶稱。次有太子名曰寶積，后成佛時號曰寶積。次有太子名曰寶明，后成佛時號曰寶明。次有太子名曰寶上，后成佛時號曰寶上。次有太子名曰寶光，后成佛時號曰寶光。次有太子名曰寶幢，后成佛時號曰寶幢。次有太子名曰寶英，后成佛時號曰寶英。次有太子名曰寶施，后成佛時號曰寶施。次有太子名曰寶力，后成佛時號曰寶力。次有太子名曰寶護，后成佛時號曰寶護。次有太子名曰寶堅，后成佛時號曰寶堅。次有太子名曰寶進，后成佛時號曰寶進。次有太子名曰寶勝，后成佛時號曰寶勝。次有太子名曰寶藏，后成佛時號曰寶藏。次有太子名曰寶意，后成佛時號曰寶意。次有太子名曰寶稱，后成佛時號曰寶稱。次有太子名曰寶積，后成佛時號曰寶積。次有太子名曰寶明，后成佛時號曰寶明。次有太子名曰寶上，后成佛時號曰寶上。次有太子名曰寶光，后成佛時號曰寶光。次有太子名曰寶幢，后成佛時號曰寶幢。次有太子名曰寶英，后成佛時號曰寶英。次有太子名曰寶施，后成佛時號曰寶施。次有太子名曰寶力，后成佛時號曰寶力。次有太子名曰寶護，后成佛時號曰寶護。次有太子名曰寶堅，后成佛時號曰寶堅。次有太子名曰寶進，后成佛時號曰寶進。次有太子名曰寶勝，后成佛時號曰寶勝。

【English Translation】 English version: They each wrote their names on seven-jeweled lots and placed them in a bottle. Then, they placed the bottle on [((ten/work)*knife)/tile] and together offered it worship day and night for seven days. They used heavenly flowers, incense, crushed incense, mixed incense, canopies, banners, and various musical instruments to make offerings to the names written in the jeweled bottle. Ten thousand devas came to assist and encourage the offering of these names. At that time, after seven days, the Chakravartin King took out the seven-jeweled bottle and, in front of the queen, the concubines, and all the princes, placed it on a purple-gold table. He had someone hold the bottle, and each of the princes drew a lot. There was a prince named Pure Intention who drew the first lot. When he drew this lot, the three thousand great thousand worlds shook six times, and all the musical instruments of the queen and concubines played without being struck. What did Silent Intention think? Was the prince Pure Intention at that time someone different? Do not have such a view. Why is that? He is the Kakusandha Buddha. Next, the prince named Separated Renown Soldier is the Kanakamuni Buddha. Next, the prince named Silent Root is the Kasyapa Buddha. Next, the prince named All Suffering Benefit is myself. Next, the prince named Rain Chamber is the Maitreya Buddha. Next, the prince named Bright Moon Jewel Clothing will become a Buddha in the future named Lion. Next, there is a prince who will become a Buddha in the future named Wonderful Hero. Next, the prince named Virtuous Clan will become a Buddha in the future named Offering. Next, the prince named Light Head will become a Buddha in the future named Wonderful Flower. Next, the prince named Lotus Clan will become a Buddha in the future named Veneration. Next, the prince named Separated Defilement Light will become a Buddha in the future named Good Eye. Next, the prince named Soldier Clan will become a Buddha in the future named Quick Arm. Next, the prince named Intention Wonderful will become a Buddha in the future named Flame Light. Next, the prince named Pure Again Pure will become a Buddha in the future named Flame Taste. Next, the prince named Rich Party will become a Buddha in the future named No Regression. Next, the prince named Separated Defilement Pure will become a Buddha in the future named Holding Virtue. Next, the prince named Strong will become a Buddha in the future named Jewel Affair. Next, the prince named Jewel English version: Affair will become a Buddha in the future named Jewel Accumulation. Next, the prince named Jewel Treasury will become a Buddha in the future named Jewel Treasury. Next, the prince named Jewel Intention will become a Buddha in the future named Jewel Intention. Next, the prince named Jewel Name will become a Buddha in the future named Jewel Name. Next, the prince named Jewel Accumulation will become a Buddha in the future named Jewel Accumulation. Next, the prince named Jewel Bright will become a Buddha in the future named Jewel Bright. Next, the prince named Jewel Above will become a Buddha in the future named Jewel Above. Next, the prince named Jewel Light will become a Buddha in the future named Jewel Light. Next, the prince named Jewel Banner will become a Buddha in the future named Jewel Banner. Next, the prince named Jewel Hero will become a Buddha in the future named Jewel Hero. Next, the prince named Jewel Giving will become a Buddha in the future named Jewel Giving. Next, the prince named Jewel Power will become a Buddha in the future named Jewel Power. Next, the prince named Jewel Protection will become a Buddha in the future named Jewel Protection. Next, the prince named Jewel Firm will become a Buddha in the future named Jewel Firm. Next, the prince named Jewel Advance will become a Buddha in the future named Jewel Advance. Next, the prince named Jewel Victory will become a Buddha in the future named Jewel Victory. Next, the prince named Jewel Treasury will become a Buddha in the future named Jewel Treasury. Next, the prince named Jewel Intention will become a Buddha in the future named Jewel Intention. Next, the prince named Jewel Name will become a Buddha in the future named Jewel Name. Next, the prince named Jewel Accumulation will become a Buddha in the future named Jewel Accumulation. Next, the prince named Jewel Bright will become a Buddha in the future named Jewel Bright. Next, the prince named Jewel Above will become a Buddha in the future named Jewel Above. Next, the prince named Jewel Light will become a Buddha in the future named Jewel Light. Next, the prince named Jewel Banner will become a Buddha in the future named Jewel Banner. Next, the prince named Jewel Hero will become a Buddha in the future named Jewel Hero. Next, the prince named Jewel Giving will become a Buddha in the future named Jewel Giving. Next, the prince named Jewel Power will become a Buddha in the future named Jewel Power. Next, the prince named Jewel Protection will become a Buddha in the future named Jewel Protection. Next, the prince named Jewel Firm will become a Buddha in the future named Jewel Firm. Next, the prince named Jewel Advance will become a Buddha in the future named Jewel Advance. Next, the prince named Jewel Victory will become a Buddha in the future named Jewel Victory.

稱，后成佛時號曰無欺世。於是寂意！取要言之，次廣具足。有太子名曰甘鎧莊嚴，第九百九十九，千不滿一，后成佛時號曰無量德寶稱，在是賢劫立興來世。」

佛言：「如是寂意！有太子名意無量，得最後籌，是王太子當在最後成行覺道。時其諸太子輕易調戲數數笑之，眾等各言：『我當成佛時，降魔官屬轉於法輪，開化度脫無量眾生令至滅度。假眾生盡，后何所設？當何救濟？』其後太子名意無量，目自睹見得最後籌窮底成佛，應時愁惱：『吾獨何釁窮底得籌？』五體投地猶太山崩，口自宣言：『諸佛道法不可稱量，眾生之界亦無有限，所愿殊特不可思議。』尋即立一切愿：『令我兄弟千人成佛后所教弟子、所度多少、其壽長短，計合是等一切壽命，與我成佛道時所壽久長若干適同。仁等所有一切聖眾，我成佛時聖眾獨爾。頒宣經法所化度脫一切眾生，亦復如是，與仁千人功勛巍巍適等無異不可限量。假使吾身所言至誠合成不虛，三千大千世界為吾現瑞，六反震動天雨眾華，箜篌樂器不鼓自鳴。』時意無量國王太子適立斯誓，尋時三千大千世界六反震動，天雨眾華，箜篌樂器不鼓自鳴。上虛空中諸天百千而嘆頌曰：『當如所愿最後成佛，名曰樓由如來、至真、等正覺。』」

佛言：「寂意！何故名

【現代漢語翻譯】現代漢語譯本：稱，後來成佛時，名號為無欺世（意為真實不虛的世界）。於是，寂意（佛陀弟子名）！簡要來說，接下來詳細說明。有一位太子名叫甘鎧莊嚴，是第九百九十九位，還差一位就滿一千，後來成佛時，名號為無量德寶稱（意為具有無量功德和珍寶般名號的佛），在賢劫（佛教宇宙觀中的一個時期）中將要出現于未來世。佛說：『像這樣，寂意！有一位太子名叫意無量（意為心量廣大無邊），他得到了最後的一支籌碼，這位王太子將在最後成就覺悟之道。當時，其他的太子輕視他，戲弄他，常常嘲笑他，大家各自說：『我成佛時，降伏魔軍，統領官屬，轉動法輪（意為宣講佛法），開化度脫無量眾生，讓他們達到涅槃。假設眾生都度盡了，之後該怎麼辦？該如何救濟？』後來，太子意無量，親眼看到自己得到最後的一支籌碼，最終將成佛，當時他感到憂愁煩惱：『我獨自為何如此不幸，得到最後的一支籌碼？』他五體投地，如同泰山崩塌，口中自言自語：『諸佛的道法不可稱量，眾生的界限也無有窮盡，所發的願望殊勝特別，不可思議。』隨即他立下一切愿：『讓我兄弟千人成佛后所教的弟子、所度化的數量、他們的壽命長短，加起來的總壽命，與我成佛時所擁有的壽命長短相同。你們所有的一切聖眾，我成佛時的聖眾也和你們一樣。我所宣講的經法，所教化度脫的一切眾生，也和你們千人的功勛一樣，沒有差別，不可思議。假設我所說的話真實不虛，三千大千世界（佛教宇宙觀中的一個世界）將為我顯現瑞相，六次震動，天降眾花，箜篌樂器不敲自鳴。』當時，意無量國王太子剛立下這個誓願，隨即三千大千世界六次震動，天降眾花，箜篌樂器不敲自鳴。上空中諸天百千讚歎歌頌說：『當如所愿，最後成佛，名號為樓由如來（意為如實而來者）、至真（意為真理的化身）、等正覺（意為平等正覺）。』佛說：『寂意！為什麼稱

【English Translation】 English version: It is said that, upon becoming a Buddha, he would be named Wuqi Shi (meaning 'World of No Deceit'). Then, Siji (name of a Buddha's disciple)! To put it briefly, next, I will explain in detail. There was a prince named Gan Kai Zhuangyan, the nine hundred and ninety-ninth, one short of a thousand. Upon becoming a Buddha, he would be named Wuliang De Bao Cheng (meaning 'Buddha with Immeasurable Virtue and Precious Name'), who will appear in the future in this Bhadrakalpa (a period in Buddhist cosmology). The Buddha said, 'Thus, Siji! There was a prince named Yi Wuliang (meaning 'Immeasurable Mind'), who received the last lot. This prince will be the last to attain the path of enlightenment. At that time, the other princes looked down on him, teased him, and often laughed at him. They each said, 'When I become a Buddha, I will subdue the demon armies, command the officials, turn the Dharma wheel (meaning 'preach the Dharma'), and enlighten and liberate countless beings, leading them to Nirvana. If all beings are liberated, what will be left? How will we save them?' Later, Prince Yi Wuliang, seeing with his own eyes that he had received the last lot and would eventually become a Buddha, felt sorrow and distress: 'Why am I so unfortunate to receive the last lot?' He prostrated himself on the ground, like a mountain collapsing, and said to himself, 'The Dharma of the Buddhas is immeasurable, the boundaries of beings are endless, and the vows made are extraordinary and inconceivable.' Immediately, he made all these vows: 'Let the disciples taught by my thousand brothers after they become Buddhas, the number of beings they liberate, and the length of their lives, when added together, be equal to the length of my life when I become a Buddha. All of your holy assemblies, my holy assembly when I become a Buddha will be the same as yours. The scriptures I preach, and all the beings I enlighten and liberate, will also be the same as the merits of you thousand, without any difference, and inconceivable. If what I say is true and not false, may the three thousand great thousand worlds (a world in Buddhist cosmology) show auspicious signs for me, shake six times, rain down flowers, and may the konghou instruments play without being struck.' At that time, as soon as Prince Yi Wuliang made this vow, the three thousand great thousand worlds shook six times, flowers rained down, and the konghou instruments played without being struck. The heavens in the sky praised and sang, 'As you wish, you will be the last to become a Buddha, named Lou You Tathagata (meaning 'Thus Come One'), the Utterly True One, the Perfectly Enlightened One.' The Buddha said, 'Siji! Why is it called

之樓由？爾時愁感自投于地，用得下籌自積誓願，由斯世尊號之樓由(樓由者晉言涕泣)。于彼世時，其王太子誓願已竟，說此偈言：

「『是諸佛道法，　　猶等如虛空，　　意覺若如幻，　　眾生不可盡。　　所愿誓吉祥，　　戒禁成清凈，　　諸仁且聽是，　　我所欲誓願：　　合集諸仁君，　　所壽之有限，　　諸重尊聖王，　　一切皆盡見。　　計是諸佛名，　　與我一壽等，　　成佛名樓由，　　比丘眾如是。　　其王太子感，　　故宣是言辭，　　諸天立虛空，　　舉聲嘆頌曰：　　如今清凈人，　　所愿必當成，　　因以眾生故，　　會成所要誓。』」

佛告寂意菩薩：「欲知爾時意無量太子乎？」

答曰：「不及。」

佛言：「在是賢劫最後成佛號曰樓由，于賢劫中所與諸佛千不滿一，所度眾生、諸菩薩學、比丘聖眾不及樓由，最後成佛而壽半劫，所度眾生、菩薩、聲聞一切聖眾，竟於賢劫，與九百九十九佛所度適等無有差特。」

佛告寂意：「且觀菩薩善權方便成就禁戒而有殊特，具足誓願獨步獨坐，周旋三界曾無休廢。所以者何？樓由如來獨以一身開化眾生，與千佛興所度無異，所益無限巍巍若斯。如是寂意！王千太子其後二子各心念言：

【現代漢語翻譯】現代漢語譯本為什麼稱之為樓由（Louyou）？當時，他因悲傷而跌倒在地，用籌碼來累積自己的誓願，因此世尊稱他為樓由（Louyou，晉語意為涕泣）。在那時，那位國王的太子發願完畢后，說了這首偈語：『這些佛陀的道法，如同虛空一般，意念的覺知如同幻象，眾生是無法窮盡的。我所發的誓願是吉祥的，戒律和禁令成就清凈，各位請聽我說，我所想要發的誓願是：聚集各位仁君，你們的壽命是有限的，所有尊貴的聖王，我都要全部見到。計算這些佛陀的名號，與我一生的壽命相等，成佛時名為樓由（Louyou），比丘僧眾也是如此。那位國王的太子有所感觸，所以宣說了這些話語，諸天在虛空中站立，高聲讚歎道：如今這位清凈之人，所發的願望必定會實現，因為眾生的緣故，將會成就他所要的誓願。』佛陀告訴寂意菩薩：『你想知道那時意無量太子的情況嗎？』回答說：『我無法知道。』佛陀說：『在賢劫的最後一位成佛者名為樓由（Louyou），他在賢劫中所遇到的佛陀連一千位都不到，他所度化的眾生、菩薩學人、比丘聖眾都比不上樓由（Louyou），他最後成佛，壽命為半劫，他所度化的眾生、菩薩、聲聞等一切聖眾，在整個賢劫中，與九百九十九位佛陀所度化的眾生數量相當，沒有絲毫差別。』佛陀告訴寂意：『你看菩薩善巧方便，成就戒律而有殊勝之處，具足誓願，獨自修行，周旋於三界之中，從未停止。這是為什麼呢？樓由（Louyou）如來獨自一人開化眾生，與一千位佛陀所度化的眾生沒有差別，所帶來的利益是無限的，如此偉大。寂意！那位國王的千位太子中，後來的兩個兒子各自心中想道：』

【English Translation】 English version Why is he called Louyou? At that time, he fell to the ground out of sorrow, and used tallies to accumulate his vows. Therefore, the World Honored One called him Louyou (Louyou, which in Jin language means weeping). At that time, after the crown prince of that king had completed his vows, he spoke this verse: 'These paths of the Buddhas are like the void, The awareness of the mind is like an illusion, and sentient beings are inexhaustible. My vows are auspicious, and the precepts and prohibitions achieve purity, Everyone, please listen to me, what I want to vow is: Gather all of you virtuous rulers, your lifespans are limited, All the noble and holy kings, I will see them all. Counting the names of these Buddhas, they are equal to my lifespan, When I become a Buddha, my name will be Louyou, and so will the assembly of monks. That crown prince of the king was moved, so he proclaimed these words, The devas stood in the void, and exclaimed in praise: Now this pure person, his wishes will surely be fulfilled, Because of sentient beings, he will accomplish the vows he desires.' The Buddha said to Bodhisattva Jiyi: 'Do you want to know about the situation of Prince Yiwuliang at that time?' He replied: 'I cannot know.' The Buddha said: 'The last Buddha to attain enlightenment in this Bhadrakalpa is named Louyou. The number of Buddhas he encountered in this Bhadrakalpa is less than a thousand. The sentient beings he has liberated, the Bodhisattva learners, and the holy assembly of monks are not comparable to Louyou. He will finally attain Buddhahood with a lifespan of half a kalpa. The sentient beings, Bodhisattvas, Sravakas, and all the holy assembly he liberates will be equivalent to the number liberated by the nine hundred and ninety-nine Buddhas in the entire Bhadrakalpa, without any difference.' The Buddha told Jiyi: 'Look at the skillful means of the Bodhisattva, who achieves precepts with special qualities, fulfills vows, practices alone, and travels through the three realms without ever stopping. Why is this? The Tathagata Louyou alone liberates sentient beings, and it is no different from the liberation of sentient beings by a thousand Buddhas. The benefits he brings are infinite and so great. Jiyi! Among the thousand princes of that king, the later two sons each thought in their hearts:'

『汝等正士所志云何？』法意太子曰：『吾自要誓，諸人成得佛時，當作金剛力士，常親近佛，在外威儀，省諸如來一切秘要，常委託依，普聞一切諸佛秘要密跡之事，信樂受喜不懷疑結。』法念太子曰：『諸正士聽，吾心自誓言，諸仁成佛道，身當勸助使轉法輪，適見相勸輒轉法輪。』寂意！欲知爾時勇郡轉輪聖王乎？」

答曰：「不及也。」

佛言：「則往過去定光如來是也。其時諸子，此賢劫中千佛興者是也。從拘留孫為始作佛，至樓由竟千佛也。其法意太子，則今金剛力士名密跡是也。其法念太子者，今識其梵天是也。彼時聖王中宮夫人婇女，今諸來會者是也。彼世之時，王諸太子所勸出家作沙門者，及所教化，皆此賢劫稍漸受決，當次第成最正覺。寂意！且觀十二緣起，不亂德本獲報應果，諸所發意不失其功，斯等正士十力普備悉獲所愿。是故寂意！若有菩薩疾欲逮成無上正真道為最正覺，當學斯等諸正士業，勤修奉行悉存佛道。彼何謂佛道？不以害心於眾生，興乎慈心奉度無極，習行四恩常修梵行，遵道品法具進神通，行權方便成就德本，是為佛道。」

佛復告寂意：「其道心凈斯性通達，其道和雅志性安隱，其道質樸而無諛諂，其道廣普無所掛礙，其道平等心無偏黨，其道無畏不犯

【現代漢語翻譯】現代漢語譯本：『你們這些修行人，你們的志向是什麼？』法意太子說：『我發誓，當各位成就佛果時，我將成為金剛力士（佛教護法神），常侍奉在佛陀身邊，在外護持威儀，瞭解諸佛的一切秘密教誨，常受佛陀的委託和依靠，普遍聽聞諸佛秘密的教誨和事蹟，深信不疑，歡喜接受。』法念太子說：『各位修行人請聽，我發誓，當各位成就佛道時，我將勸請你們轉法輪（佛陀宣講佛法的行為），只要見到有人需要勸導，就立即勸請他們轉法輪。』寂意（須菩提）！你想知道當時的勇郡轉輪聖王（擁有統治世界的理想君主）是誰嗎？』回答說：『比不上。』佛說：『那就是過去的定光如來（過去佛之一）。當時那些王子，就是這個賢劫（我們所處的時代）中將要出現的千佛。從拘留孫佛（過去七佛之一）開始成佛，到樓由佛（未來佛之一）結束，總共千佛。其中的法意太子，就是現在的金剛力士，名叫密跡（佛教護法神）。其中的法念太子，就是現在的識梵天（色界天的天主）。當時聖王的中宮夫人和宮女們，就是現在來參加法會的這些人。當時，國王和王子們勸說出家做沙門（佛教出家修行者）的人，以及他們所教化的人，都將在賢劫中逐漸得到授記，依次成就最正覺（佛的最高覺悟）。寂意！且看十二緣起（佛教關於生命輪迴的理論），不違背德行的根本，獲得相應的果報，所有發出的願望都不會落空，這些修行人十力（佛的十種力量）都具備，全部實現他們的願望。因此，寂意！如果有菩薩（發願要成佛的修行者）想要快速成就無上正真道（佛的最高智慧），成為最正覺，就應當學習這些修行人的行為，勤奮修行，奉行佛道。那麼什麼是佛道呢？就是不以傷害眾生的心，而是興起慈悲心，奉行無極的救度，修習四恩（父母恩、眾生恩、國土恩、三寶恩），常修梵行（清凈的行為），遵循道品法（佛教的修行方法），具備神通，行使權巧方便，成就德行的根本，這就是佛道。』佛又告訴寂意：『他的道心清凈，他的本性通達，他的道和藹文雅，他的志向安穩平靜，他的道質樸而沒有諂媚，他的道廣闊普遍沒有障礙，他的道平等，心中沒有偏袒，他的道無所畏懼，不犯過錯。

【English Translation】 English version: 'What are your aspirations, you righteous ones?' Prince Dharma-intention said, 'I vow that when all of you attain Buddhahood, I will become a Vajra-wielding guardian, always close to the Buddha, upholding the proper conduct externally, understanding all the secret teachings of the Tathagatas, always entrusted and relied upon by the Buddha, universally hearing all the secret teachings and hidden deeds of the Buddhas, believing and rejoicing without doubt.' Prince Dharma-thought said, 'Listen, all you righteous ones, I vow that when you all attain Buddhahood, I will encourage and assist you in turning the Dharma wheel (the act of the Buddha teaching the Dharma), and whenever I see someone who needs guidance, I will immediately encourage them to turn the Dharma wheel.' Subhuti! Do you want to know who the brave King Chakravartin (an ideal ruler who governs the world) was at that time?' He replied, 'He was not comparable.' The Buddha said, 'That was the past Dipankara Tathagata (one of the past Buddhas). The princes at that time are the thousand Buddhas who will appear in this Bhadrakalpa (the current era). Starting with Krakucchanda Buddha (one of the past seven Buddhas) becoming a Buddha, and ending with the Louyou Buddha (one of the future Buddhas), there will be a total of a thousand Buddhas. Among them, Prince Dharma-intention is the current Vajra-wielding guardian named Guhyapada (a Buddhist protector deity). Among them, Prince Dharma-thought is the current Brahma (the lord of the Brahma heaven). The queen and the palace women of the holy king at that time are the people who are now attending this Dharma assembly. At that time, the people whom the king and princes encouraged to leave home and become Shramanas (Buddhist renunciates), and those whom they taught, will all gradually receive predictions in this Bhadrakalpa and will successively attain the Supreme Perfect Enlightenment (the highest enlightenment of a Buddha). Subhuti! Observe the twelve links of dependent origination (the Buddhist theory of the cycle of life), not violating the root of virtue, obtaining corresponding karmic results, and all the vows made will not be in vain. These righteous ones are fully equipped with the ten powers (the ten powers of a Buddha) and will all fulfill their wishes. Therefore, Subhuti! If there is a Bodhisattva (a practitioner who aspires to become a Buddha) who wishes to quickly attain the unsurpassed true path and become the Supreme Perfect Enlightenment, they should learn the practices of these righteous ones, diligently cultivate, and uphold the Buddha's path. What is the Buddha's path? It is not to harm sentient beings, but to arouse compassion, to practice boundless salvation, to cultivate the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), to always practice pure conduct, to follow the path of the Dharma, to possess supernatural powers, to practice skillful means, and to achieve the root of virtue. This is the Buddha's path.' The Buddha further told Subhuti, 'His mind of the path is pure, his nature is penetrating, his path is gentle and refined, his aspiration is peaceful and stable, his path is simple and without flattery, his path is vast and universal without obstruction, his path is equal, his mind is without partiality, his path is fearless, and he does not commit transgressions.'

眾惡，其道財富施度無極，其道豐饒戒度無極，其道不咨忍度無極，其道離處進度無極，其道不亂寂度無極，其道善擇智度無極，道歸己慧奉于大慈，道不曲意至於大哀，道受喜悅行以大喜，道歸妙御至於大護。其道以除眾苦之惱，消去貪害瞋恚之想。其道趣安心不懷色，道化難調刈色聲香味細滑之法，道降魔官屬令化去心自大及眾怨賊，道消除陰種諸入悉無所著，道舍魔事在眾塵勞而得自在，道歸上心離於聲聞緣覺之念，道習諸去來所行致平等覺，道御大寶順一切智，道常分別無礙慧明，道宣善行攝善親友，道廢坑塹消眾結著，道棄塵勞越瞋諍地，道歸安隱捐眾非惡，道歸吉祥趣泥洹業。是為菩薩行佛道業三十二事。菩薩住此，疾成無上正真之道逮最正覺。」

大寶積經卷第九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十

西晉三藏竺法護奉　詔譯密跡金剛力士會第三之三

爾時寂意復問密跡金剛力士：「如來有幾事秘要，一切聲聞諸緣覺地所不能及也，何況凡庶闇蔽之類？善哉密跡！願意樂任，頒宣如來秘要普入，一切眾會咸欲聞之。」

密跡力士謂寂意曰：「諦聽諦聽，善思念之，今當敷演如來秘要。有三事。何謂為三？一曰身密，二曰口密，三曰

【現代漢語翻譯】現代漢語譯本：菩薩的修行之道，其在財富佈施方面達到無極的程度，其在持戒方面達到豐饒無極的程度，其在不嗔怒的忍耐方面達到無極的程度，其在遠離喧囂的精進方面達到無極的程度，其在不散亂的禪定方面達到無極的程度，其在善於抉擇的智慧方面達到無極的程度。菩薩之道歸於自身的智慧，奉行偉大的慈悲；菩薩之道不懷偏私，達到偉大的哀憫；菩薩之道接受喜悅，以偉大的歡喜而行；菩薩之道歸於微妙的調御，達到偉大的守護。菩薩之道在於消除眾生的痛苦煩惱，消滅貪婪、嗔恨的念頭。菩薩之道在於使心安寧，不執著於色欲；菩薩之道教化難以調伏的眾生，斷除色、聲、香、味、觸等細微的執著；菩薩之道降伏魔王的眷屬，使他們去除自大的心和各種怨恨；菩薩之道消除五陰（色、受、想、行、識）的種子，使六入（眼、耳、鼻、舌、身、意）都無所執著；菩薩之道捨棄魔事，在眾多的塵勞中獲得自在；菩薩之道歸於上乘之心，遠離聲聞（sravaka）和緣覺（pratyekabuddha）的念頭；菩薩之道修習諸佛的去來所行，達到平等覺悟；菩薩之道駕馭大寶，順應一切智慧；菩薩之道常能分別，擁有無礙的智慧光明；菩薩之道宣揚善行，攝受善友；菩薩之道廢除陷阱，消除各種束縛；菩薩之道捨棄塵勞，超越嗔恨爭鬥之地；菩薩之道歸於安穩，捨棄各種非善之惡；菩薩之道歸於吉祥，趨向涅槃（nirvana）的功業。這就是菩薩修行佛道的三十二件事。菩薩安住於此，迅速成就無上正真之道，獲得最正覺悟。

《大寶積經》卷第九大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第十

西晉三藏竺法護奉詔譯《密跡金剛力士會》第三之三

爾時，寂意菩薩又問密跡金剛力士：『如來（tathagata）有幾件事是秘密而重要的，一切聲聞（sravaka）和緣覺（pratyekabuddha）的境界都無法企及，更何況是凡夫俗子這些被矇蔽的人呢？善哉，密跡！我願意聽你宣說如來的秘密要義，普令一切大眾都能聽聞。』

密跡力士對寂意菩薩說：『仔細聽，仔細聽，好好思考，現在我將闡述如來的秘密要義。有三件事。哪三件呢？第一是身密，第二是口密，第三是意密。』

【English Translation】 English version: The path of a Bodhisattva, in terms of wealth giving, reaches the ultimate limit; in terms of keeping precepts, it reaches abundant limit; in terms of patience without anger, it reaches the ultimate limit; in terms of diligence away from clamor, it reaches the ultimate limit; in terms of samadhi without distraction, it reaches the ultimate limit; in terms of wisdom of good discernment, it reaches the ultimate limit. The Bodhisattva's path returns to one's own wisdom, practicing great compassion; the Bodhisattva's path is without partiality, reaching great sorrow; the Bodhisattva's path accepts joy, acting with great delight; the Bodhisattva's path returns to subtle control, reaching great protection. The Bodhisattva's path lies in eliminating the suffering and afflictions of all beings, eradicating thoughts of greed and hatred. The Bodhisattva's path lies in making the mind peaceful, not clinging to sensual desires; the Bodhisattva's path teaches those difficult to tame, cutting off subtle attachments to form, sound, smell, taste, and touch; the Bodhisattva's path subdues the retinue of the demon king, causing them to remove their arrogance and various resentments; the Bodhisattva's path eliminates the seeds of the five skandhas (form, feeling, perception, mental formations, consciousness), making the six entrances (eye, ear, nose, tongue, body, mind) without attachment; the Bodhisattva's path abandons demonic affairs, gaining freedom amidst the many defilements; the Bodhisattva's path returns to the superior mind, away from the thoughts of sravakas and pratyekabuddhas; the Bodhisattva's path practices the going and coming of all Buddhas, reaching equal enlightenment; the Bodhisattva's path controls the great treasure, conforming to all wisdom; the Bodhisattva's path is always able to discern, possessing unobstructed wisdom and light; the Bodhisattva's path proclaims good deeds, gathering good friends; the Bodhisattva's path abolishes pitfalls, eliminating various bonds; the Bodhisattva's path abandons defilements, transcending the land of anger and strife; the Bodhisattva's path returns to peace, abandoning all non-virtuous evils; the Bodhisattva's path returns to auspiciousness, heading towards the work of nirvana. These are the thirty-two things a Bodhisattva practices on the path of the Buddha. A Bodhisattva abiding in this, quickly achieves the unsurpassed true path, attaining the most perfect enlightenment.

The Ninth Scroll of the Maharatnakuta Sutra Taisho Tripitaka Volume 11, No. 0310, Maharatnakuta Sutra

The Tenth Scroll of the Maharatnakuta Sutra

Translated by the Tripitaka Master Dharmaraksa of the Western Jin Dynasty by Imperial Decree, The Third of the Secret Traces Vajra-Force Chapter

At that time, the Bodhisattva Silent Mind again asked the Vajra-Force Bodhisattva: 'How many secret and essential matters does the Tathagata have that are beyond the reach of all sravakas and pratyekabuddhas, let alone ordinary people who are obscured? Excellent, Vajra-Force! I wish to hear you proclaim the secret essentials of the Tathagata, so that all the assembly may hear them.'

The Vajra-Force Bodhisattva said to the Bodhisattva Silent Mind: 'Listen carefully, listen carefully, and contemplate well. Now I will expound the secret essentials of the Tathagata. There are three matters. What are the three? First is body secret, second is speech secret, and third is mind secret.'

意密。何謂身密？如來於斯無所思想亦不惟念，普現一切威儀禮節。或有諸天人民自喜經行，見睹如來經行之時，諸天人民心自念言：『世尊為上。』斯等逮見如來身密，佛之所念亦不思望，一切眾生睹見如來至真妙德威儀。若諸天人喜坐，見如來坐。若諸天人喜臥，見如來臥。若喜聽經，見如來說經。若喜寂靜，見如來默然。若喜禪思，見如來三昧。若天人民目視不眴者，見如來目未曾眴。若意自在有喜光者，便見如來光無所閡。喜紫金色者，亦見紫磨金色。若諸天人民喜銀色、水精色、琉璃色、馬瑙色、硨磲黃色、真珠正白、正赤、黃白紅紫色，或取明月珠色、暴亂色，炎光日月，四天王釋梵、阿須倫，或中分色、須彌華色、或思妙色、或藥形色、或碧石色、或無憂華旃匐色、或思夷華色、或青蓮紅黃白華色、或了忉利天色，或毗沙門王顏、或四天王形，首藏青帝黃帝赤帝白帝，或虛空凈，或天人民心志無量品色各異，亦見如來若干品種功勛德色。如是寂意！正使江河沙等諸佛世界滿中眾生有含命類，展轉相愛展轉相生，皆決罪畢得為人形，從思想生。其中一人正使所生，亦猶如彼一切眾生。如來亦見若干品色，威儀禮節心所好樂不可限量，悉欲察知本末言行亦復如是。如來至真有以是緣，各于眾生現如來像，威

【現代漢語翻譯】現代漢語譯本：意密是什麼？身密又是什麼？如來對於這些既不思索也不念想，卻能普遍展現一切威儀禮節。有時，諸天人民喜歡經行（一種行走方式），當他們看到如來經行時，心中會想：『世尊是至高無上的。』這些人便得以見到如來的身密。佛陀的念頭既不思索也不期望，一切眾生都能看到如來至真至妙的德行和威儀。如果諸天人民喜歡坐，他們就會看到如來坐著。如果他們喜歡臥，就會看到如來臥著。如果他們喜歡聽經，就會看到如來說經。如果他們喜歡寂靜，就會看到如來默然。如果他們喜歡禪思，就會看到如來入於三昧（禪定）。如果天人們目不轉睛地注視，就會看到如來的眼睛從未眨動。如果意念自在且喜歡光明，就會看到如來的光芒毫無阻礙。如果喜歡紫金色，也會看到紫磨金色。如果諸天人民喜歡銀色、水晶色、琉璃色、瑪瑙色、硨磲黃色、純凈的白色、純凈的紅色、黃白色、紅紫色，或者喜歡明月珠的顏色、暴亂的顏色、火焰般的光芒、日月的光輝，或者喜歡四天王、釋提桓因、梵天、阿修羅的顏色，或者喜歡中分色、須彌山花色、奇妙的顏色、藥草的顏色、碧玉的顏色、無憂花和旃匐花的顏色、夷花色、青蓮花、紅蓮花、黃蓮花、白蓮花的顏色，或者喜歡忉利天的顏色，或者喜歡毗沙門王的容顏，或者喜歡四天王的形象，或者喜歡首藏青帝、黃帝、赤帝、白帝的形象，或者喜歡虛空的清凈，或者天人們心中所想的無量品類顏色各不相同，他們也會看到如來展現出各種各樣的功勛德色。寂靜的意念就是如此！即使像恒河沙數一樣多的佛世界中充滿了有生命的眾生，他們彼此相愛，彼此相生，最終都能夠消除罪業，獲得人身，這都是從思想產生的。其中任何一個眾生所產生的思想，都如同其他一切眾生一樣。如來也能看到各種各樣的顏色、威儀禮節以及他們心中所喜愛的，這些都是不可思議的。如來想要徹底瞭解這些事物的本末和言行也是如此。如來至真，因此能夠根據各種因緣，在眾生面前顯現如來的形象，威現代漢語譯本：儀

【English Translation】 English version: What is mind-secret? What is body-secret? The Tathagata neither thinks nor contemplates these things, yet universally manifests all dignified behaviors and rituals. Sometimes, heavenly beings and people enjoy walking meditation, and when they see the Tathagata walking, they think in their hearts, 'The World Honored One is supreme.' These beings then perceive the body-secret of the Tathagata. The Buddha's thoughts neither ponder nor expect, and all beings can witness the Tathagata's true and wondrous virtues and dignified conduct. If heavenly beings and people enjoy sitting, they will see the Tathagata sitting. If they enjoy lying down, they will see the Tathagata lying down. If they enjoy listening to the Dharma, they will see the Tathagata expounding the Dharma. If they enjoy tranquility, they will see the Tathagata in silence. If they enjoy meditation, they will see the Tathagata in Samadhi (meditative absorption). If heavenly beings and people gaze without blinking, they will see the Tathagata's eyes never blinking. If their minds are free and they enjoy light, they will see the Tathagata's light without obstruction. If they enjoy purple-gold color, they will also see the purple-gold color. If heavenly beings and people enjoy silver, crystal, lapis lazuli, agate, clam shell yellow, pure white, pure red, yellow-white, red-purple, or the color of a bright moon pearl, violent colors, the radiance of flames, the sun and moon, or the colors of the Four Heavenly Kings, Sakra, Brahma, Asuras, or the colors of mid-division, Sumeru flowers, wondrous colors, medicinal colors, jade colors, the colors of Ashoka and Champak flowers, the colors of I flowers, blue lotus, red lotus, yellow lotus, white lotus, or the colors of Trayastrimsa heaven, or the face of Vaisravana, or the forms of the Four Heavenly Kings, or the forms of the Blue Emperor, Yellow Emperor, Red Emperor, White Emperor, or the purity of space, or the immeasurable varieties of colors that heavenly beings and people have in their minds, they will also see the Tathagata manifesting various meritorious and virtuous colors. Such is the nature of tranquil thought! Even if the Buddha worlds, as numerous as the sands of the Ganges River, are filled with sentient beings who love and give birth to each other, and who eventually eliminate their karmic debts and attain human form, all of this arises from thought. The thoughts of any one of these beings are like the thoughts of all other beings. The Tathagata can also see all kinds of colors, dignified behaviors, and what they like in their hearts, which are all inconceivable. The Tathagata also desires to thoroughly understand the beginning and end of these things, as well as their words and actions. The Tathagata is truly real, and therefore, based on various conditions, can manifest the image of the Tathagata before all beings, with English version: dignity.

儀禮節言行使然。猶如一人心得解脫，不與二人俱共同也，欲宣至實心得解脫乃至乎道。如來至真乃能可悅一切眾生，以悅眾生顯示色像，威儀禮節言行亦然。猶如，寂意！清凈明鏡隨其色貌以往照之，則現其像不失本類，等示無異未曾變改，明鏡照形亦無想念。如來如是，雖以法濟一切眾生，無有想念無利養心，可悅一切眾生心行，隨上中下深淺之法，開化度脫三界迷惑，是為如來身行秘要。」

密跡金剛力士復謂寂意菩薩：「如來秘要亦不分別陰種諸入，不歸罪福、不生塵勞、不成父母，無四大胞胎亦無骨肉。所聞功勛，無涂華香，悉無所有，不繫在色、無出入息、壽命滅盡。欲知佛身則是法身，身無有色，無眾妄想，所現色相為貪慕好求豪尊位眾生之故，而示形相令目睹矣。法相靜寂，為敬慧故，一切眾生使趣天眼。」

密跡復謂寂意：「若有眾生俱在一會，各見佛身，以緣意睹。其遠住觀住本，不見其住本也。見住遠不見者，無意緣也，見者以亂意緣不見也。若以意緣不得見者，若以己身而察見之，用見他人故不見之也。又見他人故復能見者，用見己心故不見之也。其在夢中有所見者，從夢覺已則無所見也。定意所見起無所見，起往所見定無所見，其空靜所見不靜不見，其在空靜則無不見。其見

【現代漢語翻譯】現代漢語譯本：儀式的禮節和言行是自然而然的。就像一個人內心獲得解脫，不會與另一個人共同擁有，想要宣揚至真的內心解脫乃至達到道。如來（Tathagata，佛的稱號）至真，能夠使一切眾生喜悅，爲了使眾生喜悅而顯現色相，威儀禮節和言行也是如此。就像，寂意（Samadhi-mati，菩薩名）！清凈明鏡隨著所照物體的顏色和形狀來映照，就會顯現出那個物體的影像，不會失去其本來的樣子，平等地顯示而沒有差異，沒有改變。明鏡映照物體時也沒有任何想法。如來也是這樣，雖然用佛法救度一切眾生，但沒有想法，沒有追求利益的心，能夠使一切眾生心生喜悅，隨著眾生上、中、下不同層次的根基，用深淺不同的佛法，開導化解三界的迷惑，這就是如來身體行為的秘密要義。密跡金剛力士（Guhyapada Vajrapani，護法神）又對寂意菩薩說：『如來的秘密要義也不分別陰（skandha，構成人身的五種要素）、種（jati，類別）、諸入（ayatana，感覺器官及其對像），不歸咎於罪或福，不產生塵勞（klesha，煩惱），不是父母所生，沒有四大（mahabhuta，構成物質的四種基本元素）的胞胎，也沒有骨肉。所聽聞的功勛，沒有塗抹香花，一切都沒有，不繫縛於色，沒有出入的呼吸，壽命終結。想要了解佛身就是法身（Dharmakaya，佛的真身），身體沒有顏色，沒有虛妄的念頭，所顯現的色相是爲了貪慕美好、追求豪門尊位的眾生，才顯現形相讓他們親眼看到。法相是寂靜的，爲了尊敬智慧的緣故，使一切眾生趨向天眼（divyacaksu，能見遠近、過去未來的能力）。』密跡又對寂意說：『如果有眾生聚集在一起，各自看到佛身，這是因為各自的因緣和意念所見。那些遠離而住的人，觀察佛的本性，卻看不到佛的本性。看到遠離而看不到本性的人，是因為沒有意念的因緣；看到的人，是因為心意散亂而看不到。如果用意識去緣，就不能看到；如果用自己的身體去觀察，因為看到他人而看不到。又因為看到他人而能看到，是因為看到自己的心而看不到。如果在夢中所見，從夢中醒來就什麼也看不到了。在禪定中所見，起身之後就什麼也看不到了；起身之後所見，在禪定中就什麼也看不到了；在空寂中所見，不靜的時候就看不到了；在空寂中，就沒有什麼看不到的。』

【English Translation】 English version: The rituals, etiquette, speech, and actions are natural. It's like when one person attains liberation in their heart, it's not shared with another. They wish to proclaim the true liberation of the heart, even to the point of reaching the path. The Tathagata (Buddha's title), being the ultimate truth, can please all sentient beings. To please them, the Tathagata manifests forms, and their dignified conduct, etiquette, speech, and actions are also like this. Just like, Samadhi-mati (a Bodhisattva's name)! A clear, bright mirror reflects the color and shape of whatever it faces, and the image appears without losing its original form, showing it equally without difference or change. The mirror has no thoughts when reflecting an object. The Tathagata is also like this. Although they save all sentient beings with the Dharma, they have no thoughts, no desire for gain. They can please the minds of all beings, and according to the different levels of their capacities—superior, middling, and inferior—they use profound and shallow teachings to enlighten and liberate them from the delusions of the three realms. This is the secret essence of the Tathagata's bodily actions. Guhyapada Vajrapani (a Dharma protector) then said to Samadhi-mati Bodhisattva: 'The Tathagata's secret essence also does not differentiate between the skandhas (the five aggregates that constitute a person), the jatis (categories), and the ayatanas (sense organs and their objects). It does not attribute to sin or merit, does not generate kleshas (afflictions), is not born of parents, does not have the four mahabhutas (the four basic elements of matter) in a womb, and has no flesh and bones. The merits heard of are without the application of fragrant flowers, all are without existence, not bound by form, without incoming or outgoing breath, and with the end of life. If you wish to know the Buddha's body, it is the Dharmakaya (the Buddha's true body), the body without color, without false thoughts. The forms that appear are for the sake of sentient beings who crave beauty and seek high positions, so they manifest forms for them to see with their own eyes. The Dharma form is tranquil and silent, for the sake of respecting wisdom, to lead all sentient beings towards the divyacaksu (the heavenly eye, the ability to see far and near, past and future).' Guhyapada further said to Samadhi-mati: 'If there are sentient beings gathered together, each seeing the Buddha's body, it is because of their individual karmic conditions and thoughts. Those who dwell far away, observing the Buddha's true nature, do not see the Buddha's true nature. Those who see the distance but not the true nature, it is because they have no karmic connection of thought; those who see, it is because their minds are scattered and they cannot see. If one tries to perceive with the mind, one cannot see; if one observes with one's own body, one cannot see because one is seeing others. And if one can see because one is seeing others, it is because one is seeing one's own mind and cannot see. If one sees something in a dream, upon waking from the dream, one sees nothing. What is seen in meditation, upon rising, is not seen; what is seen upon rising, is not seen in meditation; what is seen in emptiness and stillness, is not seen when not still; in emptiness and stillness, there is nothing that is not seen.'

無業，離於無業無所見之，其離無業乃有所見，一無所見。」

密跡復謂寂意：「其如來身從無數事各隨顯現，其色行天身行寂然威儀禮節，而心自定然後復亂。斯如來身無有邊際，亦無限礙、亦無妄想、不可想節。如來身者不可限取，無若干像，如來身者亦復如是，無所不遍。猶如虛空不有妄想，如來若斯永無思想。猶如虛空皆以遍入一切形色，如來若斯，悉以周遍照諸眾生。猶如虛空普入諸色間關其里，如來之身亦復如是，普照眾生靡所不遍。猶如虛空皆長一切百穀草木，如來若斯，至真之體長育德本。猶如虛空不計有常及與無常亦無晝夜，如來若斯，身不有常不云無常，不能見頂。又復寂意！諸佛世尊，佛以普見天上世間魔王梵天，無敢當佛睹其頂者。諸天、龍、神、揵沓和、阿須倫、迦樓羅、真陀羅、摩休勒、人與非人，聲聞緣覺若諸菩薩，莫能堪任見如來頂。所以者何？佛成道未久，時轉法輪游波羅奈。東方去是世界甚遠，乃得思夷華佛土，世界曰懷調。有菩薩名曰應持，來詣忍界奉覲世尊，稽首作禮敬問供事。禮足下已，繞佛七匝則往其前。應持菩薩時心念言：『我欲度知如來身限。』自變其身高三百三十六萬里，觀如來身五百四十三萬兆垓二萬億里。則心念言：『我獲神足，神通自娛。我寧可復

【現代漢語翻譯】現代漢語譯本：『無業』，是指不執著于任何行為，並且從中不產生任何見解。如果從『無業』中產生見解，那麼就不是真正的『無所見』了。密跡金剛又對寂意菩薩說：『如來的身體，從無數的事物中顯現出各種不同的形態，有時呈現出天人的莊嚴，有時又顯得寂靜威儀，雖然外在的禮節和行為有所不同，但內心始終保持安定，不會因此而動搖。如來的身體是無邊無際的，沒有障礙，也沒有虛妄的念頭，無法用思維去衡量。如來的身體無法用有限的尺度去衡量，也沒有固定的形象，如來的身體是無所不在的。就像虛空一樣，沒有虛妄的念頭，如來也是如此，永遠沒有妄想。就像虛空能夠遍入一切形色之中，如來也是如此，能夠周遍地照耀一切眾生。就像虛空能夠普遍地進入各種顏色之間，如來的身體也是如此，普遍地照耀眾生，無所不遍。就像虛空能夠生長一切百穀草木，如來也是如此，以至真的本體培育眾生的德行根本。就像虛空不執著于常與無常，也沒有晝夜之分，如來也是如此，身體不執著于常與無常，無法看到他的頭頂。』『還有，寂意！諸佛世尊，能夠普遍地看到天上世間，包括魔王和梵天，沒有人敢於直視佛的頭頂。諸天、龍、神、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人和非人，聲聞、緣覺以及諸菩薩，都無法看到如來的頭頂。這是為什麼呢？因為佛成道不久，就開始轉法輪，在波羅奈城說法。從東方很遠的地方，有一個思夷華佛土，世界名為懷調。那裡有一位菩薩名叫應持，來到我們這個忍界，拜見世尊，頂禮膜拜，恭敬供養。他禮拜佛足后，繞佛七圈，然後來到佛前。應持菩薩當時心中想：『我想要知道如來身體的限度。』於是他將自己的身高變為三百三十六萬里，觀察如來的身體，發現有五百四十三萬兆垓二萬億里。他心中想：『我獲得了神足通，可以自由自在地運用神通。我還是』

【English Translation】 English version: 'No action' means not being attached to any action and not deriving any views from it. If a view arises from 'no action,' then it is not truly 'no seeing.' Mijiji Vajra then said to Bodhisattva Jiyi: 'The body of the Tathagata manifests in various forms from countless things. Sometimes it appears with the majesty of a deva, and sometimes it appears with serene dignity. Although the external rituals and actions may differ, the mind always remains stable and does not waver. The body of the Tathagata is boundless and limitless, without obstacles, and without false thoughts. It cannot be measured by thought. The body of the Tathagata cannot be measured by finite standards, nor does it have a fixed form. The body of the Tathagata is omnipresent. Just like space, which has no false thoughts, the Tathagata is also like this, forever without delusion. Just as space can pervade all forms and colors, the Tathagata is also like this, able to illuminate all sentient beings everywhere. Just as space can universally enter between various colors, the body of the Tathagata is also like this, universally illuminating sentient beings, without any place not reached. Just as space can grow all grains, grasses, and trees, the Tathagata is also like this, using the true essence to nurture the roots of virtue in sentient beings. Just as space is not attached to permanence or impermanence, nor does it have day or night, the Tathagata is also like this, the body is not attached to permanence or impermanence, and one cannot see the top of his head.' 'Furthermore, Jiyi! The Buddhas, the World Honored Ones, can universally see the heavens and the world, including the demon kings and Brahma, and no one dares to look directly at the top of the Buddha's head. Devas, dragons, gods, Gandharvas (celestial musicians), Asuras (demigods), Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpent gods), humans and non-humans, Sravakas, Pratyekabuddhas, and all Bodhisattvas are unable to see the top of the Tathagata's head. Why is this? Because the Buddha had not long attained enlightenment, and began to turn the Dharma wheel, teaching in the city of Varanasi. From a very distant place in the east, there is a Buddha land called Siyi Hua, and the world is called Huai Tiao. There, a Bodhisattva named Ying Chi came to our world of endurance to pay homage to the World Honored One, bowing and making offerings with reverence. After bowing at the Buddha's feet, he circled the Buddha seven times and then came before him. Bodhisattva Ying Chi then thought in his heart: 'I want to know the limits of the Tathagata's body.' So he transformed his height to 336 million miles and observed the Tathagata's body, finding it to be 543 trillion, 20 billion miles. He thought in his heart: 'I have attained the divine foot power, and can freely use my supernatural powers. I should still'

測度佛身所入云何？』佛以威德、以神足力，上方去此百億江河沙諸佛國土，有世界名蓮華嚴，其土有佛名蓮華上如來、至真、等正覺，現在說法。應持菩薩往在其前，不能睹之。在上而立遙視，永不逮見世尊大聖能仁佛頂，欲見頂相永不得見也，不知佛身高長廣遠幾千億載江河沙佛土。時應持菩薩往詣蓮華上佛所，稽首佛足右繞三匝，住于佛前而白佛言：『我身所來去是遠近？』佛言：『去此百億江河沙佛土，卿族姓子從彼到斯。』應持菩薩白佛言：『我上過到若干佛土，不能得見釋迦文佛頂，不知高長幾百千億江河沙佛土。』彼佛答曰：『假族姓子以是方便聖明之慧斯神足力，從此轉上江河沙劫，忽以越過上無喻佛土，尚不能得見於世尊釋迦文頂，亦不可得其身邊限。又族姓子當知，佛身無限巍巍如是不可譬喻，諸佛世尊不可稱載。又族姓子！用無侶故名不可喻。如來禁戒亦無譬喻，三昧定意智慧解脫度知見品、身口心業、色相眾好悉不可喻。一切眾生以若干品引譬舉喻，咨嗟如來禁戒無極，定慧解脫度知見品、身口心業色相威好，猶如虛空不可得邊。如來之身無際若斯。』於時應持菩薩聞蓮華上如來所說，忻然大悅得未曾有，即禮佛足繞聖七匝，沒彼佛國，承佛聖旨蒙已神力，發意之頃到此佛土。往詣佛所前稽

首禮釋迦文佛足，右繞七匝則住佛前，以偈頌曰：

「『欲解達佛身，　　猶如喻虛空，　　樂得知邊際，　　以舍所造作。　　過此百千億，　　無量江河沙，　　上越若干土，　　欲見佛身頂。　　過到無限土，　　至蓮華佛界，　　樂得身邊限，　　不睹見佛頂。　　其彼國土佛，　　名曰蓮華上，　　見我心所念，　　便以分別說。　　假使引眾喻，　　講諸佛世尊，　　便不順佛教，　　則為誹謗聖。　　若欲知譬喻，　　諸佛法平等，　　頒宣虛空限，　　實無有邊際。　　設猶如虛空，　　佛戒禁若斯，　　定意智慧業，　　解脫度知見，　　猶虛空無際，　　色身亦如是。　　欲觀世護頂，　　等譬如虛空，　　如虛空所周，　　佛身遍如是。　　如虛空所遍，　　光明照亦然，　　其光照所至，　　有言辭若茲，　　如言辭所至，　　心遍亦復如；　　如心所遍至，　　慈心布如是，　　如慈心所遍，　　慧周等無異；　　如慧之所周，　　身所周若斯，　　功德亦如是，　　道心無有二；　　如道心功德，　　解色亦如是，　　充滿於虛空，　　所度復越是。　　如一切眾生，　　所受福德品，　　其發道心福，　　一人德如是；

【現代漢語翻譯】現代漢語譯本首先向釋迦文佛（Sakyamuni Buddha）的足部致敬，然後右繞佛像七圈，停在佛前，用偈頌說道：『想要了解佛陀的法身，它就像虛空一樣無邊無際，想要知道它的邊際，就必須捨棄一切人為的造作。即使超越百千億，乃至無量恒河沙數的世界，再向上越過無數的國土，想要見到佛陀的頭頂。即使到達無限的國土，到達蓮華佛界（Lotus Buddha Realm），想要知道佛身的邊際，也無法見到佛陀的頭頂。那個國土的佛，名叫蓮華上佛（Lotus Top Buddha），他看到我心中的想法，就為我分別解說。如果用各種比喻來講述諸佛世尊，那就不符合佛教的教義，就等於是誹謗聖人。如果想要知道比喻，諸佛的法是平等的，宣說虛空的邊際，實際上是沒有邊際的。假設就像虛空一樣，佛的戒律就像這樣，禪定、智慧的修行，解脫的境界和知見，就像虛空一樣沒有邊際，佛的色身也是如此。想要觀察世間守護者的頭頂，就像比喻虛空一樣，虛空所遍及的地方，佛身也遍及那裡。就像虛空所遍及的地方，佛的光明也照耀到那裡，光明所照耀到的地方，有這樣的言辭。就像言辭所到達的地方，心也遍及那裡；就像心所遍及的地方，慈悲心也佈施到那裡。就像慈悲心所遍及的地方，智慧的周遍也相同；就像智慧所周遍的地方，身體所周遍的也如此。功德也是如此，道心沒有兩樣；就像道心的功德，理解色法也是如此，充滿於虛空，所度化的眾生也超越這個數量。就像一切眾生所接受的福德，他們發道心的福德，一個人的功德就是這樣。』

【English Translation】 English version First, I pay homage to the feet of Sakyamuni Buddha, then circumambulate the Buddha seven times clockwise, and stand before the Buddha, reciting the following verses: 'If one wishes to understand the Dharma body of the Buddha, it is like the boundless void; if one wishes to know its limits, one must abandon all artificial constructs. Even if one surpasses hundreds of thousands of billions, even countless Ganges sands of worlds, and ascends beyond numerous lands, one still cannot see the top of the Buddha's head. Even if one reaches infinite lands, reaching the Lotus Buddha Realm, wishing to know the limits of the Buddha's body, one still cannot see the top of the Buddha's head. The Buddha of that land, named Lotus Top Buddha, seeing the thoughts in my mind, then explains them separately for me. If one uses various metaphors to speak of the Buddhas, the World Honored Ones, then one does not conform to the teachings of Buddhism, and it is equivalent to slandering the saints. If one wishes to know the metaphors, the Dharma of all Buddhas is equal, proclaiming the limits of the void, which in reality has no limits. Suppose it is like the void, the precepts of the Buddha are like this, the practice of meditation and wisdom, the realm of liberation and knowledge, just like the void without limits, the physical body of the Buddha is also like this. If one wishes to observe the top of the world's protector, it is like the metaphor of the void; wherever the void pervades, the Buddha's body also pervades there. Just as the void pervades, the light of the Buddha also shines there; where the light shines, there are such words. Just as where words reach, the mind also pervades there; just as where the mind pervades, compassion is also bestowed there. Just as where compassion pervades, the pervasiveness of wisdom is the same; just as where wisdom pervades, the pervasiveness of the body is also like this. Merit is also like this, the aspiration for enlightenment is not different; just like the merit of the aspiration for enlightenment, understanding form is also like this, filling the void, the beings that are liberated also surpass this number. Just like the merit that all beings receive, the merit of their aspiration for enlightenment, the merit of one person is like this.'

如其發道心，　　功德業名稱，　　若受正法者，　　功德過於彼。　　一切諸佛興，　　頒宣百億劫，　　嘆持正法功，　　不得其邊際。　　其興于道心，　　而護諸正法，　　好樂解空無，　　十六不獲一，　　以樂解空無，　　則不失道心。　　執持尊上法，　　是慧乃和同，　　逮得斯法趣，　　菩薩則勇猛，　　獲致佛功勛，　　奉修佛道行。』　　說是頌偈時，　　震動億佛土，　　諸天億百千，　　鼓億千伎樂，　　無數億千人，　　悉發大道心，　　因聞大法故，　　應持之所嘆，　　是處不可議，　　無上不可限，　　諸佛普示現，　　自在之秘業。」

密跡力士謂寂意曰：「是如來身秘要，若彼眾生皆集一會，或有能見如來身者或不見者。其能見者歡喜觀之，其不見者默然而觀。如來不食，眾生悉見如來服食。又寂意！如有天名精力，初化受道，取如來食而器受之濟諸窮乏。眾人皆見如來而食，見如來舉食著于口中，自然還器。諸天子取往古宿世如來所種植眾德本而有餘殃，在在所生就與羸劣使服食之，饑乏困厄不得食者，如來愍此以食授之。是眾生等食斯飯已，身體安隱消除塵勞，眾想休息心性仁和志存無上，以平等覺發不可思議。以是之故當作

【現代漢語翻譯】現代漢語譯本如果有人發起道心（菩提心），他的功德和名聲就會顯揚；如果有人接受正法，他的功德將超過前者。即使一切諸佛出現，用百億劫的時間來宣揚，讚歎受持正法的功德，也無法窮盡其邊際。如果有人發起道心，並且守護諸正法，喜愛並理解空性無相的道理，那麼他所獲得的功德是前者的十六倍以上。因為喜愛並理解空性無相，他就不會失去道心。執持至高無上的佛法，這種智慧能使人達到和諧統一；一旦領悟了這種佛法的真諦，菩薩就會變得勇猛精進。最終獲得佛陀的功德，奉行佛陀的修行之道。當佛陀說這些偈頌時，億萬佛土都為之震動，無數的天人敲響了億萬種樂器。無數億千人因此發起了無上道心，因為聽聞了偉大的佛法，這是值得稱讚的。這個境界是不可思議的，是無上且無法限量的，諸佛普遍示現，這是自在的秘密事業。

密跡力士（金剛力士）對寂意（菩薩名）說：『這是如來身體的秘密要義，如果所有眾生聚集在一起，有的能看見如來的身體，有的則不能看見。能看見的人會歡喜地觀看，不能看見的人則默默地觀看。如來不進食，但眾生都能看見如來在進食。』『還有，寂意！如有天人名為精力，初次接受佛道，取用如來的食物，用器皿盛裝，用來救濟那些貧窮困乏的人。眾人都能看見如來在進食，看見如來舉起食物放入口中，食物自然回到器皿中。諸天子取用過去世如來所種植的眾多功德之本，但仍有剩餘的業報，在他們所投生的各處，就讓他們變得羸弱，讓他們食用這些食物。那些飢餓困厄而無法得到食物的人，如來會憐憫他們，將食物賜予他們。這些眾生吃了這些食物后，身體安穩，消除塵勞，各種雜念止息，心性變得仁慈平和，志向在於無上菩提，以平等覺悟發起不可思議的願力。因此，應當這樣做。』

【English Translation】 English version If one generates the aspiration for enlightenment (bodhicitta), their merits and fame will be proclaimed; if one receives the true Dharma, their merits will surpass the former. Even if all Buddhas were to appear and proclaim for hundreds of millions of kalpas, praising the merits of upholding the true Dharma, they would not be able to reach its limits. If one generates the aspiration for enlightenment and protects the true Dharma, delights in and understands the emptiness and non-form, the merits they obtain will be more than sixteen times that of the former. Because they delight in and understand emptiness and non-form, they will not lose their aspiration for enlightenment. Upholding the supreme Dharma, this wisdom enables one to achieve harmony and unity; once one comprehends the true essence of this Dharma, the Bodhisattva will become courageous and diligent. Ultimately attaining the merits of the Buddha, they will practice the path of the Buddha. When the Buddha spoke these verses, billions of Buddha lands shook, and countless devas played billions of musical instruments. Countless billions of people thus generated the supreme aspiration for enlightenment, because they heard the great Dharma, which is worthy of praise. This realm is inconceivable, it is supreme and limitless, the Buddhas universally manifest, this is the secret activity of freedom.

The Vajrapani (Secret Trace) Bodhisattva said to Shanti (a Bodhisattva's name): 'This is the secret essence of the Tathagata's body. If all beings were to gather in one assembly, some would be able to see the Tathagata's body, and some would not. Those who can see it will joyfully observe it, and those who cannot see it will observe in silence. The Tathagata does not eat, yet all beings see the Tathagata eating.' 'Furthermore, Shanti! If there is a deva named Energy, who initially receives the Buddha's path, they take the Tathagata's food, and use vessels to hold it, to aid those who are poor and destitute. All people can see the Tathagata eating, see the Tathagata lift the food to their mouth, and the food naturally returns to the vessel. The devas take the roots of merit planted by the Tathagatas in past lives, but there are still remaining karmic effects. In the places where they are born, they become weak, and they are given this food to eat. Those who are hungry and destitute and cannot obtain food, the Tathagata will have compassion on them and give them food. After these beings have eaten this food, their bodies become peaceful, their defilements are eliminated, their various thoughts cease, their nature becomes kind and peaceful, and their aspiration is for supreme enlightenment, with equal awakening they generate inconceivable vows. Therefore, this should be done.'

是觀，如來不食，如來至真以法為食。所以者何？如來之身成鉤鎖體，猶如金剛鏗然堅強不可破壞。其如來身無有生藏亦無熟藏，復無堅軟，亦無不凈大小諸便欬唾之穢。又如來身如紫金色，無怯無弱不有恐畏。寂意。且觀于如來身。曠然無極甚妙堅固猶如金剛，而身柔軟如細天衣。或時上妙顯微妙身天人玉女稽首足下，禮如來身觸如來足，柔軟極細不可為喻，悉發無上正真道意永無眾塵。若貪淫人瞋恚愚癡若有等分，見如來身適值目睹，其淫怒癡所有等分一切身行，悉為消除無復眾塵。若有慳貪犯戒瞋恚懈怠亂心愚癡，使佈施持戒忍辱精進一心智慧。取要言之，若有離於清白之法，見如來身，棄不善想皆修德本。以不妄想觀于如來乃曰真道，是為寂意！如來身秘要。若有佈施，如來瑞應所化自在，以律開化眾生不受長育，解眾生想而為頒宣建立應度。如來於彼觀無所業又無所行。如來至真未曾念是：『我當化形。』所當化者若方當化心自念言。又化所觀如來至真在此業前，乃至世界所說土地無數世界，如來所化往來所至，如來在彼觀無所想。其如來者，從身放光明若干種色無央數色，不可計限百千曜色。其光所照江河沙等諸佛國土光明遠照，所奉行業眾生皆從彼開化之。以是無業所作行無。是故寂意！如來身秘要，

【現代漢語翻譯】現代漢語譯本：『是這樣的，須菩提，如來不以食物為食，如來以真理為食。』為什麼呢？如來的身體是由鉤鎖般的結構組成，像金剛一樣堅固不可摧毀。如來的身體沒有生藏也沒有熟藏，沒有堅硬也沒有柔軟，也沒有不凈的大小便、咳嗽唾液等污穢。而且如來的身體呈現紫金色，沒有怯懦和虛弱，也沒有恐懼。須菩提，你仔細觀察如來的身體，它廣闊無垠，非常美妙堅固，像金剛一樣，而身體又柔軟如細滑的天衣。有時，最上妙的身體會顯現出微妙的形態，天人和玉女會跪拜在如來的腳下，禮敬如來的身體，觸控如來的腳，柔軟細膩無法比喻，他們都發起了無上正真的道心，永遠沒有塵垢。如果貪淫、嗔恚、愚癡的人，如果這些煩惱的程度相等，當他們見到如來的身體，恰好目睹時，他們的淫慾、憤怒、愚癡等所有煩惱，都會被消除，不再有塵垢。如果有人慳吝貪婪、犯戒、嗔恚、懈怠、心亂、愚癡，（見到如來后）會開始佈施、持戒、忍辱、精進、一心、智慧。總而言之，如果有人遠離清凈的法，見到如來的身體，就會拋棄不善的想法，修習德行的根本。以不妄想的心觀照如來，這才是真正的道，這就是須菩提！如來身體的秘密要義。如果有人佈施，如來會以瑞應所化現的自在之身，用戒律開化眾生，不接受長養，解除眾生的執著，為他們宣講建立應度的法門。如來在觀察這些時，沒有所作也沒有所行。如來至真從未想過：『我應當化現。』所應當化現的，如果將要化現，心會自己想到。又化現所觀察的，如來至真在這些行為之前，乃至世界所說的無數土地世界，如來所化現的往來之處，如來在觀察這些時，沒有所想。如來從身體放出各種顏色，無數種顏色，不可計數，成百上千種光芒。這些光芒所照耀的，像江河沙數一樣多的諸佛國土，光明遠照，所奉行的行業，眾生都從那裡得到開化。因此，沒有所作，所行也沒有。所以，須菩提！如來身體的秘密要義。 English version: 'It is like this, Subhuti, the Tathagata does not eat food, the Tathagata takes the Dharma as food.' Why is that? The Tathagata's body is formed of a hook-and-chain structure, like diamond, it is firm and indestructible. The Tathagata's body has neither a raw stomach nor a cooked stomach, neither hardness nor softness, nor the impurities of excrement, urine, coughs, or saliva. Moreover, the Tathagata's body is the color of purple gold, without timidity or weakness, and without fear. Subhuti, observe the Tathagata's body carefully. It is vast and boundless, extremely wonderful and firm, like diamond, yet the body is as soft as fine celestial garments. Sometimes, the most sublime body manifests in subtle forms, and gods and celestial maidens bow at the Tathagata's feet, paying homage to the Tathagata's body, touching the Tathagata's feet, which are so soft and delicate that they cannot be compared. They all awaken the unsurpassed, true Bodhi mind, and are forever free from defilements. If people who are greedy, lustful, angry, or foolish, if these afflictions are of equal measure, when they see the Tathagata's body, and happen to witness it, their lust, anger, and foolishness, all their afflictions, will be eliminated, and they will be free from defilements. If there are those who are stingy, break precepts, are angry, lazy, have a disturbed mind, or are foolish, (upon seeing the Tathagata) they will begin to practice generosity, uphold precepts, practice patience, diligence, concentration, and wisdom. In short, if there are those who are far from pure Dharma, upon seeing the Tathagata's body, they will abandon unwholesome thoughts and cultivate the roots of virtue. To contemplate the Tathagata without deluded thoughts, this is the true path, this is Subhuti! The secret essence of the Tathagata's body. If someone makes offerings, the Tathagata will manifest a body of freedom transformed by auspicious signs, using precepts to enlighten sentient beings, not accepting nourishment, releasing sentient beings from their attachments, and proclaiming and establishing the Dharma that should be practiced. When the Tathagata observes these things, there is no action and no practice. The Tathagata, the truly enlightened one, has never thought: 'I should transform myself.' What should be transformed, if it is about to be transformed, the mind will think of it itself. And what is observed by the transformation, the Tathagata, the truly enlightened one, is before these actions, even in the countless lands and worlds spoken of, the places where the Tathagata's transformations go, the Tathagata, when observing these things, has no thoughts. The Tathagata emits light from the body in various colors, countless colors, immeasurable, hundreds and thousands of radiant colors. The light illuminates the Buddha lands as numerous as the sands of the Ganges River, the light shines far, and the practices that are followed, sentient beings are enlightened from there. Therefore, there is no action, and there is no practice. Therefore, Subhuti! The secret essence of the Tathagata's body.

【English Translation】 'It is like this, Subhuti, the Tathagata does not eat, the Tathagata takes the Dharma as food. Why is that? The Tathagata's body is formed of a hook-and-chain structure, like diamond, it is firm and indestructible. The Tathagata's body has neither a raw stomach nor a cooked stomach, neither hardness nor softness, nor the impurities of excrement, urine, coughs, or saliva. Moreover, the Tathagata's body is the color of purple gold, without timidity or weakness, and without fear. Subhuti, observe the Tathagata's body carefully. It is vast and boundless, extremely wonderful and firm, like diamond, yet the body is as soft as fine celestial garments. Sometimes, the most sublime body manifests in subtle forms, and gods and celestial maidens bow at the Tathagata's feet, paying homage to the Tathagata's body, touching the Tathagata's feet, which are so soft and delicate that they cannot be compared. They all awaken the unsurpassed, true Bodhi mind, and are forever free from defilements. If people who are greedy, lustful, angry, or foolish, if these afflictions are of equal measure, when they see the Tathagata's body, and happen to witness it, their lust, anger, and foolishness, all their afflictions, will be eliminated, and they will be free from defilements. If there are those who are stingy, break precepts, are angry, lazy, have a disturbed mind, or are foolish, (upon seeing the Tathagata) they will begin to practice generosity, uphold precepts, practice patience, diligence, concentration, and wisdom. In short, if there are those who are far from pure Dharma, upon seeing the Tathagata's body, they will abandon unwholesome thoughts and cultivate the roots of virtue. To contemplate the Tathagata without deluded thoughts, this is the true path, this is Subhuti! The secret essence of the Tathagata's body. If someone makes offerings, the Tathagata will manifest a body of freedom transformed by auspicious signs, using precepts to enlighten sentient beings, not accepting nourishment, releasing sentient beings from their attachments, and proclaiming and establishing the Dharma that should be practiced. When the Tathagata observes these things, there is no action and no practice. The Tathagata, the truly enlightened one, has never thought: 'I should transform myself.' What should be transformed, if it is about to be transformed, the mind will think of it itself. And what is observed by the transformation, the Tathagata, the truly enlightened one, is before these actions, even in the countless lands and worlds spoken of, the places where the Tathagata's transformations go, the Tathagata, when observing these things, has no thoughts. The Tathagata emits light from the body in various colors, countless colors, immeasurable, hundreds and thousands of radiant colors. The light illuminates the Buddha lands as numerous as the sands of the Ganges River, the light shines far, and the practices that are followed, sentient beings are enlightened from there. Therefore, there is no action, and there is no practice. Therefore, Subhuti! The secret essence of the Tathagata's body.

諸所念行、所頒宣說、所成就發無上正真道意。又如來身秘不可稱計。」

說是如來身行秘要時，十千人發無上正真道意，八千菩薩逮得無所從生法忍。諸天人民、阿須輪、世間人讚嘆密跡：「善哉善哉！」諸天伎樂不鼓自鳴，雨于天華。

世尊以右紫磨金色手舉著密跡金剛力士頂上，嘆曰：「善哉善哉！密跡！快善說是如來身秘要。今所宣說，如佛所教而無有二。」

密跡力士謂寂意：「何謂為如來口秘要？其夜如來逮無上正真道成最正覺，至無餘界泥洹之界滅度日夜，于其中間施一文字，以能頒宣一一分別，無數億載講演佈散無限義理。所以者何？如來常定。如來至真無出入息，無所思念亦無所行、無復思想，悉無所行，雖口所宣無想無行。如來所行無應不應，無言無說，不想有人。世尊所說，一切超越三昧正受，皆以文字而分別說。頒宣文字而自倚著，一切眾生如是周旋往來，如來為我講說經法，是則名曰如來在彼亦無想念。如來所觀而知止足，其舌之門口宣音響，聞所宣音莫不悅喜。而演如來言辭之教，散一音聲悉普周遍眾生所想、眾生心念，是則如來從口敷演。如來言辭出六十品，各異音聲。何謂六十？吉祥音、柔軟音、可樂音、悅意清凈音、離垢音、顯曜音、微妙音、明聽音、無亂音

【現代漢語翻譯】現代漢語譯本：所有憶念的修行、所宣講的教誨、所成就的無上正等正覺的意願。而且，如來的身體是秘密的，無法衡量。當講述如來身行秘密要義時，一萬人發起了無上正等正覺的意願，八千菩薩獲得了無生法忍（對一切法不生不滅的領悟）。諸天、人民、阿修羅（一種神道生物）、世間的人們讚歎密跡金剛（佛的護法神）說：『太好了！太好了！』諸天的樂器不敲自鳴，天空中降下天花。世尊用右手的紫磨金色手舉在密跡金剛力士的頭頂上，讚歎說：『太好了！太好了！密跡！你很好地講述瞭如來身行的秘密要義。你現在所說的，和佛陀所教導的一樣，沒有絲毫差別。』密跡力士對寂意（菩薩名）說：『什麼是如來的口語秘密要義呢？在如來證得無上正等正覺，成就最正覺的那天晚上，直到進入無餘涅槃（徹底的解脫）的境界滅度的那一天，在這期間，即使只施用一個文字，也能宣講、一一分別，無數億劫地講演、傳播無限的義理。這是為什麼呢？因為如來常處於禪定之中。如來至真，沒有呼吸出入，沒有思念，也沒有行為，沒有思想，完全沒有行為，雖然口中宣講，但心中沒有想念，也沒有行為。如來的行為沒有應與不應，沒有言語，沒有說法，不想有人。世尊所說的一切，都超越了三昧（禪定）正受，都用文字來分別解說。宣講文字而自己依附於文字，一切眾生就這樣周旋往來，如來為我講說經法，這叫做如來在那裡也沒有想念。如來所觀察而知止足，他的舌頭口中發出聲音，聽到所宣講的聲音沒有不歡喜的。而演說如來言辭的教誨，散發一個聲音，就普遍周遍眾生的想法、眾生的心念，這就是如來從口中敷演。如來的言辭發出六十種品類，各有不同的聲音。哪六十種呢？吉祥音、柔軟音、可樂音、悅意清凈音、離垢音、顯曜音、微妙音、明聽音、無亂音……』

【English Translation】 English version: All the practices of mindfulness, the teachings that are proclaimed, and the intention to achieve the unsurpassed, true, and complete enlightenment. Moreover, the body of the Tathagata is a secret, immeasurable. When the secret essence of the Tathagata's bodily conduct was being spoken, ten thousand people generated the intention for unsurpassed, true, and complete enlightenment, and eight thousand Bodhisattvas attained the forbearance of the non-origination of all dharmas (understanding that all phenomena are neither created nor destroyed). The gods, people, Asuras (a type of divine being), and people of the world praised the Vajra-wielding Secret Trace (a guardian deity of the Buddha), saying, 'Excellent! Excellent!' The musical instruments of the gods played without being struck, and heavenly flowers rained down. The World-Honored One raised his right hand, which was the color of purple-gold, and placed it on the head of the Vajra-wielding Secret Trace, and praised him, saying, 'Excellent! Excellent! Secret Trace! You have spoken well about the secret essence of the Tathagata's bodily conduct. What you have now proclaimed is the same as what the Buddha taught, without any difference.' The Vajra-wielding Secret Trace said to Silent Intention (a Bodhisattva), 'What is the secret essence of the Tathagata's speech? On the night that the Tathagata attained unsurpassed, true, and complete enlightenment, achieving the most perfect awakening, until the day he entered the realm of Nirvana without remainder (complete liberation), during that time, even if only one word was used, it could be proclaimed, explained in detail, and expounded and disseminated for countless eons, with limitless meanings. Why is this so? Because the Tathagata is always in samadhi (meditative absorption). The Tathagata is the ultimate truth, without inhalation or exhalation, without thought, without action, without ideas, completely without action. Although speech comes from the mouth, there is no thought or action in the mind. The Tathagata's actions have no right or wrong, no words, no speaking, and no thought of anyone. Everything the World-Honored One speaks transcends the correct reception of samadhi, and is explained using words. Proclaiming words while relying on words, all sentient beings thus revolve and come and go. The Tathagata speaks the Dharma for me, and this is called the Tathagata being there without any thought. The Tathagata observes and knows when to stop. From his tongue and mouth, sounds are emitted, and those who hear the sounds are all delighted. And the teachings of the Tathagata's words are expounded, and one sound is spread to all sentient beings' thoughts and minds. This is how the Tathagata expounds from his mouth. The Tathagata's words come in sixty categories, each with different sounds. What are the sixty? Auspicious sound, gentle sound, pleasant sound, delightful and pure sound, undefiled sound, radiant sound, subtle sound, clear sound, undisturbed sound...'

、無憒音、師父音、無剛硬音、無粗獷音、善順音、安重音、身所吉和音、隨心時音、空悅音、與愛安想音、無惱熱音、方正音、識達音、親近音、意好音、歡悅音、和教音、曉了音、精勤音、忍和音、重了音、其響去穢音、應師子音、龍鳴音、雨好音、海雷龍王音、真陀羅伎音、哀鸞音、鷹暢音、鶴鳴音、耆域音、英鳥音、雷震音、不卒音、不暴音、普入響音、去非時音、無乏音、無怯音、悅豫音、通暢音、戒禁音、美甘音、進行音、廣普音、具足音、諸根無瑕音、不輕疾音、無住音、響普入眾會音、宣諸德音。」

密跡金剛力士謂寂意菩薩：「是為如來六十品音。其如來音，普通十方諸佛世界，可悅一切眾心性行。如來所觀無有妄想，如來道心不作是念：『吾當為其口宣經法：通聞經、德經、所演經、分別經、頌詩經、藏經。』於是順經、生經、方等經、未曾有法經、譬喻經、章句經，若說古喻，若有引喻，有頒宣言論談語、諸無上、講諸事、敷演眾事，有所處當分佈遠近，開通其本自解曉了，宣暢其義而為開化。又眾會等，如來至真所宣法典，親近佛坐入比丘眾、比丘尼、清信士女，諸天、龍、神、揵沓和、阿須輪、迦留羅、真陀羅、摩休勒、若人非人眾會之黨，隨眾生根所行精進，從所樂法而令入道。

【現代漢語翻譯】現代漢語譯本：沒有混亂的聲音，如同師父般的聲音，沒有剛硬的聲音，沒有粗獷的聲音，是柔和順暢的聲音，安穩厚重的聲音，身體所發出的吉祥和諧的聲音，隨心所欲的聲音，空靈喜悅的聲音，帶著愛意和安詳的聲音，沒有煩惱焦躁的聲音，方正平和的聲音，通達明瞭的聲音，令人親近的聲音，心意美好的聲音，歡快喜悅的聲音，和諧教化的聲音，曉暢明瞭的聲音，精進勤勉的聲音，忍辱和順的聲音，莊重厚實的聲音，其聲響能去除污穢的聲音，應如獅子吼般的聲音，如龍吟般的聲音，如雨水般美好的聲音，如海中雷鳴龍王般的聲音，如真陀羅伎（一種樂器）般的聲音，如哀鸞（一種鳥）般的聲音，如雄鷹般暢快的的聲音，如仙鶴鳴叫般的聲音，如耆域（名醫）般的聲音，如英鳥般的聲音，如雷霆震動般的聲音，不倉促的聲音，不暴躁的聲音，普遍傳入一切的聲音，去除不合時宜的聲音，沒有缺乏的聲音，沒有膽怯的聲音，喜悅舒暢的聲音，通達流暢的聲音，戒律清凈的聲音，美好甘甜的聲音，不斷前進的聲音，廣大普遍的聲音，具足圓滿的聲音，諸根沒有瑕疵的聲音，不輕浮急躁的聲音，沒有執著的聲音，聲音普遍傳入大眾集會的聲音，宣說諸種功德的聲音。密跡金剛力士對寂意菩薩說：『這就是如來的六十種音聲品相。如來的音聲，普遍傳遍十方諸佛世界，能夠使一切眾生的心性和行為感到喜悅。如來所觀察到的沒有虛妄的念頭，如來的道心不會產生這樣的想法：『我應當為他們口頭宣講經法：通聞經、德經、所演經、分別經、頌詩經、藏經。』於是有順經、生經、方等經、未曾有法經、譬喻經、章句經，如果說古老的比喻，如果有引用的比喻，有頒佈宣言的言論談話，諸無上的教誨，講述各種事情，敷衍闡述各種事情，在適當的地方分佈遠近，開通其本來的理解和曉悟，宣揚其意義而進行開導教化。又在各種集會中，如來至真所宣講的法典，親近佛陀而坐的比丘眾、比丘尼、清信士女，諸天、龍、神、揵沓和（香神）、阿須輪（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩休勒（大蟒神），以及人或非人等各種集會，隨著眾生根基所行的精進，從他們所喜愛的法門而令其入道。』

【English Translation】 English version: No confused sounds, a voice like a master's, no harsh sounds, no rough sounds, a gentle and smooth sound, a stable and weighty sound, a sound of auspicious harmony from the body, a sound that follows the heart's desire, an ethereal and joyful sound, a sound with love and peace, no troubled or anxious sounds, a sound of squareness and peace, a sound of understanding and clarity, a sound that makes people feel close, a sound of good intentions, a joyful and happy sound, a sound of harmonious teaching, a sound of clear understanding, a sound of diligence and effort, a sound of patience and harmony, a sound of solemnity and solidity, a sound that can remove impurities, a sound that should be like a lion's roar, a sound like a dragon's roar, a sound as beautiful as rain, a sound like the thunder of a dragon king in the sea, a sound like a true Tandaraki (a musical instrument), a sound like a mournful luan (a bird), a sound as free as an eagle, a sound like a crane's cry, a sound like Jivaka (a famous doctor), a sound like a heroic bird, a sound like thunder, not a hasty sound, not an impatient sound, a sound that pervades everything, a sound that removes untimely sounds, no lacking sound, no timid sound, a joyful and comfortable sound, a sound of smooth passage, a sound of pure precepts, a beautiful and sweet sound, a sound of continuous progress, a sound of vast universality, a sound of complete perfection, a sound of flawless roots, not a frivolous or hasty sound, a sound without attachment, a sound that pervades the assembly, a sound that proclaims all virtues. The Vajrapani Guhyapati said to the Bodhisattva Samantabhadra: 'These are the sixty qualities of the Tathagata's voice. The Tathagata's voice pervades all the Buddha worlds in the ten directions, and can please the minds and actions of all sentient beings. The Tathagata's observations have no false thoughts, and the Tathagata's mind does not think: 'I should verbally preach the Dharma to them: the Sutra of Universal Hearing, the Sutra of Virtue, the Sutra of What is Expounded, the Sutra of Distinctions, the Sutra of Verses, and the Sutra of the Treasury.' Thus, there are the Sutra of Accordance, the Sutra of Birth, the Sutra of Vaipulya, the Sutra of Unprecedented Dharma, the Sutra of Parables, and the Sutra of Chapters and Sentences. If old parables are spoken, if there are quoted parables, there are declarations of pronouncements and discussions, all supreme teachings, narrating various matters, elaborating on various matters, distributing near and far in appropriate places, opening up their original understanding and enlightenment, proclaiming their meaning and guiding them. Also, in various assemblies, the Dharma teachings proclaimed by the Tathagata, the Truth, the monks, nuns, laymen and laywomen who sit close to the Buddha, the gods, dragons, spirits, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and various assemblies of humans and non-humans, according to the diligence of the roots of sentient beings, they are led into the path from the Dharma they love.'

以順入道，求眾生無因開化之，樂法音響亦復如是。斯諸眾生心自念言：『從如來口出。』不以各各說法，隨心別異言行應時，各各聞法而得開解，是則名曰如來口密要也。

「又有寂意！無數眾生行不可計，其所言辭八萬四千闇處下劣，誘進此輩無明眾生，入如來法而蒙開化。又眾生行不可限量，若有貪淫，隨時因彼眾生所行，由入其中便救濟之。怒癡眾生及等等分行三事蔽眾生之類，隨其三界思想之頃，莊嚴拔之令無所住。而無異心入眾生類罪福之行，而為分別。現如來壽而有限盡，不知眾生所行罪福，以權方便各說異法。如來善權、眾生無限，不可計量，所行不同，便為頒宣若干品法。又以眾生在於我所面現相值，如來所說悉遍入心，隨其本行宣佈道業各解入道，是則名曰如來秘要。若有菩薩入如來秘要是等不知，謂于如來至真演有為之門；而如來法悉是無為。又有如來宣一品音，眾生想念坐有所說，唯憶想樂如來音者，望想所說。不當作是觀。而如來口永無所說。所以者何？或有眾生聞如來音，眉間之相謂之在頂，若有想發知之紺色從天中𥩳，目善明好；人不堪任諦視如來。所以施與，消除諸非、棄諍訟門，無危害心，若頸肩臂去眾陰事。若諸指事若以身脅，若有宣頌從背至足、若以腹、若以臍又陰馬

【現代漢語翻譯】現代漢語譯本以順應眾生的方式引導他們進入佛道，希望眾生在沒有特定原因的情況下也能得到開悟，他們喜歡佛法的聲音也是如此。這些眾生心中會想：『這是從如來的口中說出來的。』如來不會用各自不同的說法，而是根據眾生的心意、不同的言行，在適當的時候，讓他們各自聽聞佛法而得到開解，這就被稱為如來的口密要。「還有寂意（菩薩名）！無數眾生的行為難以計數，他們所說的話語有八萬四千種黑暗、低劣之處，如來引導這些無明的眾生，進入佛法而得到開悟。還有眾生的行為不可思議，如果他們有貪慾，如來就隨時根據他們所行的，進入其中來救濟他們。對於憤怒、愚癡的眾生，以及與他們相似的，被這三種煩惱所矇蔽的眾生，如來會隨著他們在三界中的思想，莊嚴地拔除他們的煩惱，使他們不再執著于任何事物。如來沒有分別心，進入眾生的善惡行為中，卻能分辨善惡。如來示現的壽命似乎有限，但實際上知道眾生所行的善惡，用權巧方便說不同的法。如來的善巧方便是無限的，眾生也是無限的，他們的行為各不相同，所以如來就為他們宣說各種不同的法門。又因為眾生在如來面前出現，如來所說的話都能進入他們的心中，隨著他們各自的修行，宣說佛道，使他們各自理解並進入佛道，這就被稱為如來的秘要。如果有菩薩進入如來的秘要，卻不明白，認為如來至真地演說有為之法；而實際上如來的法都是無為的。還有，如來宣說一種法音，眾生會想念如來所說的話，只回憶和喜歡如來的聲音，期待如來所說的話。不應該這樣看待。而如來的口實際上沒有說過任何話。為什麼呢？因為有的眾生聽到如來的聲音，會認為眉間白毫相是在頭頂，如果他們有這樣的想法，就會認為白毫相是紺青色的，從天空中出現，眼睛明亮美好；人們無法直視如來。所以如來施與他們，消除各種錯誤，捨棄爭訟之門，沒有危害之心，如果頸肩臂能去除各種陰暗的事情。如果手指能去除各種事情，如果身體的脅部能去除各種事情，如果宣說佛法從背到腳，如果腹部，如果臍部，還有陰部，

【English Translation】 English version Guiding beings into the path in accordance with their dispositions, hoping that beings can be enlightened without specific causes, and their joy in the sound of the Dharma is also like this. These beings think in their hearts: 『This comes from the mouth of the Tathagata.』 The Tathagata does not use different teachings for each, but according to the minds of beings, their different words and actions, at the appropriate time, allows each to hear the Dharma and gain understanding. This is called the secret of the Tathagata's mouth. 「Moreover, there is Jiyi (a Bodhisattva)! The actions of countless beings are immeasurable, and their words have eighty-four thousand dark and inferior aspects. The Tathagata guides these ignorant beings, leading them into the Dharma and enabling them to be enlightened. Furthermore, the actions of beings are inconceivable. If they have greed, the Tathagata, at any time, according to their actions, enters into them to save them. For beings who are angry and foolish, and those similar to them, who are obscured by these three afflictions, the Tathagata, according to their thoughts in the three realms, solemnly removes their afflictions, making them no longer attached to anything. The Tathagata has no discriminating mind, entering into the good and bad actions of beings, yet is able to distinguish between good and bad. The Tathagata manifests a lifespan that seems limited, but actually knows the good and bad actions of beings, using skillful means to teach different Dharmas. The Tathagata's skillful means are infinite, and beings are also infinite, their actions are different, so the Tathagata proclaims various different Dharma gates for them. Also, because beings appear before the Tathagata, the words spoken by the Tathagata can enter their hearts. According to their respective practices, the Tathagata proclaims the path of the Buddha, enabling them to understand and enter the path. This is called the secret of the Tathagata. If there are Bodhisattvas who enter the secret of the Tathagata but do not understand, thinking that the Tathagata truly teaches the Dharma of conditioned phenomena; while in reality, the Tathagata's Dharma is all unconditioned. Furthermore, when the Tathagata proclaims a Dharma sound, beings will think of what the Tathagata has said, only remembering and enjoying the sound of the Tathagata, expecting what the Tathagata will say. One should not view it this way. In reality, the Tathagata's mouth has not spoken anything. Why is this? Because some beings, upon hearing the Tathagata's voice, will think that the white hair mark between the eyebrows is on the top of the head. If they have such a thought, they will think that the white hair mark is dark blue, appearing from the sky, with bright and beautiful eyes; people cannot look directly at the Tathagata. Therefore, the Tathagata bestows upon them, eliminating various errors, abandoning the gate of disputes, having no harmful intentions, if the neck, shoulders, and arms can remove various dark matters. If the fingers can remove various matters, if the sides of the body can remove various matters, if the Dharma is proclaimed from the back to the feet, if the abdomen, if the navel, and also the genitals,

藏、若以膝腨無瞋休息、若以有相及成種好，於世最上。若有想知如來至真聞其音響，隨其所好諸根厚薄，從其應度而開化之，演斯音訓悉使入律。雖爾，如來所觀開化亦無相念。猶如寂意！或譬如伎樂以調其音，以手鼓之其聲悲和，無有在彼作是聲者，皆由方便緣合而有殊特悲和之音。如是寂意！如來言辭化眾生心緣其暢教，如來在彼有所演說無有偏黨，皆是宿緣所造立行而有殊特，如來至真在於眾生超絕巍巍由本殊特。猶如寂意！呼聲之響其音遠徹，其音所出不在於內，亦不處外、不在中間。如來若斯，宣音訓誨眾生之心，其辭言教不從身出，亦不從心、不內不外、不從中間。猶如大海之中如意明珠，演其光曜可一切眾，若寶明珠繫在幢頭遍照城市，從眾生心所欲志願，其明月珠出寶，眾人各得所欲，斯明珠寶亦無想念。如來若斯，其有寶心，志存清凈執大哀幢，從眾生性根無所不應各使開解，雖顯是教亦無想念，是則如來所宣秘要。」

密跡金剛力士復謂寂意菩薩：「吾今普觀天上世間諸魔梵天、沙門梵志諸天人民，都不能限如來所宣音響文辭。所以者何？我身憶念如是，世尊在靈鷲山與諸菩薩眷屬圍繞，而有法典名凈音場，廣為眾生而頒宣此。時慈氏菩薩之所建立。當爾之時，賢者大目連心自念言：『

【現代漢語翻譯】現代漢語譯本：寂意（菩薩名），如果（佛）以膝蓋和小腿無嗔地休息，如果（佛）以具足相好和成就種種功德，在世間最為殊勝。如果有眾生想知道如來至真（佛的真實境界），聽到他的聲音，（佛）會根據他們各自的喜好和根器厚薄，從他們應該被度化的角度來開導他們，宣講佛法，使他們都進入佛法的戒律。即使如此，如來觀察和開導眾生時，心中也沒有任何執念。就像寂靜的意念一樣！或者像樂師調音一樣，用手敲鼓，鼓聲悲壯和諧，但沒有一個『製造聲音』的人在那裡，所有這些都是由方便法門和因緣和合而產生的特殊悲壯和諧的聲音。就像這樣，寂意！如來用言辭教化眾生，使他們的心與佛法相應，如來在那裡說法時，沒有偏袒，都是因為他們過去所造的因緣和所立的修行而產生的特殊效果。如來至真（佛的真實境界）在眾生中超凡脫俗，巍峨高大，也是因為他本來的特殊功德。就像這樣，寂意！呼喊的聲音，其音響能夠傳得很遠，聲音的發出不在於內部，也不在於外部，也不在中間。如來也是這樣，宣講佛法教誨眾生，他的言辭教誨不是從身體發出，也不是從心中發出，不內不外，也不從中間發出。就像大海中的如意明珠，散發著光芒，可以照耀一切眾生，如果寶珠繫在旗桿頂端，可以照耀整個城市，從眾生心中所希望的願望，明月寶珠會發出寶物，眾人各自得到自己想要的，這顆明珠也沒有任何執念。如來也是這樣，他擁有寶貴的心，志向清凈，執持大悲的旗幟，從眾生的根性出發，無所不應，使他們各自開悟，雖然顯現教法，心中也沒有任何執念，這就是如來所宣講的秘密要義。密跡金剛力士（菩薩名）又對寂意菩薩說：『我現在普遍觀察天上世間所有的魔、梵天（色界天人）、沙門（出家修行者）、梵志（婆羅門教修行者）以及諸天人民，都不能限制如來所宣講的聲音和文字。這是為什麼呢？我記得，世尊在靈鷲山（山名）與諸菩薩眷屬圍繞時，有一個法典叫做凈音場，廣泛地為眾生宣講。當時是慈氏菩薩（彌勒菩薩）所建立的。那時，賢者大目連（佛陀弟子）心中想：』

【English Translation】 English version: 'Jiyi (name of a Bodhisattva), if (the Buddha) rests his knees and shins without anger, if (the Buddha) is adorned with auspicious marks and has accomplished various merits, he is the most supreme in the world. If there are beings who wish to know the Tathagata's ultimate truth (the true realm of the Buddha), and hear his voice, (the Buddha) will guide them according to their respective preferences and the thickness of their roots, from the perspective that they should be liberated, expounding the Dharma, so that they all enter the precepts of the Dharma. Even so, when the Tathagata observes and guides beings, there is no attachment in his mind. It is like a state of silent thought! Or like a musician tuning an instrument, striking a drum with his hand, the sound of the drum is both solemn and harmonious, but there is no 'sound maker' there, all of this is produced by expedient means and the combination of causes and conditions, resulting in a special solemn and harmonious sound. Just like that, Jiyi! The Tathagata uses words to teach beings, making their minds correspond with the Dharma, when the Tathagata speaks there, there is no partiality, all of it is due to the causes and conditions they created in the past and the special effects produced by the practice they established. The Tathagata's ultimate truth (the true realm of the Buddha) is extraordinary and towering among beings, also because of his original special merits. Just like that, Jiyi! The sound of a shout, its sound can travel far, the sound does not originate from within, nor from without, nor from the middle. The Tathagata is also like this, proclaiming the Dharma to teach beings, his words and teachings do not come from the body, nor from the mind, neither within nor without, nor from the middle. It is like a wish-fulfilling pearl in the ocean, emitting light that can illuminate all beings, if the precious pearl is tied to the top of a flagpole, it can illuminate the entire city, from the wishes and desires in the minds of beings, the moon pearl will emit treasures, and everyone will get what they want, this pearl has no attachment either. The Tathagata is also like this, he possesses a precious heart, his aspiration is pure, holding the banner of great compassion, starting from the nature of beings, he responds to all, enabling them to awaken, although he manifests the teachings, there is no attachment in his mind, this is the secret essence of what the Tathagata proclaims.' The Vajrapani (name of a Bodhisattva) then said to the Bodhisattva Jiyi: 'Now I universally observe all the demons, Brahma heavens (beings in the realm of form), Shramanas (monks), Brahmins (practitioners of Brahmanism), and all the people in the heavens and the world, they cannot limit the sounds and words proclaimed by the Tathagata. Why is that? I remember that when the World Honored One was on Vulture Peak (name of a mountain) surrounded by all the Bodhisattvas, there was a Dharma text called the Pure Sound Field, which was widely proclaimed for the benefit of beings. At that time, it was established by the Bodhisattva Maitreya (the future Buddha). At that time, the worthy Mahamudgalyayana (a disciple of the Buddha) thought in his heart: '

吾欲試知如來音響所徹遠近。』時大目連自於其坐忽然不現，住須彌頂聞如來音如在目前。自以神力即游於是三千大千世界最在其邊，越眾須彌諸四方域一切鐵圍山，住在極邊大鐵圍山頂聞如來音，如故無異如近不遠。佛自唸曰：『是大目連欲試如來清凈音場。吾今寧可顯其神足。』於是世尊發現神足，時大目連承佛聖旨蒙己神足，西方界分去是懸遠，然過九十九江河沙等諸佛國土，有佛世界名光明幡。又其土佛名光明王如來、至真、等正覺，今現在說法。目連到彼，住其佛土故聞佛音，如人對住聽所語辭。其光明幡佛土有大光明，佛身長四十里，諸菩薩身長二十里，其諸菩薩所食缽器其高一里。目連行缽際上，時諸菩薩白世尊曰：『唯然大聖！此蟲何所從來，被沙門服行缽際上？』於時彼佛言：『諸族姓子！慎勿發心輕慢此賢。所以者何？今斯耆年名大目連，是釋迦文佛諸聲聞中大弟子，神足第一。』時光明王佛告大目連：『吾土菩薩及諸聲聞，見卿身小咸發輕慢。仁當自顯現神足力，承釋迦文佛威德聖勢。』時大目連往詣光明王佛所，稽首足下，右繞七匝卻在前住，白其佛言：『又今是身，我欲加趺坐此地，容不？』佛告之曰：『如意所樂。』時大目連踴在虛空億百諸仞，在彼寶域便作一床加趺而坐。從其床座垂

【現代漢語翻譯】現代漢語譯本：我想要試著瞭解如來的聲音能傳多遠。』當時，大目犍連從他的座位上忽然消失，住在須彌山頂，聽到如來的聲音就像在眼前一樣。他憑藉神通力，遊遍了三千大千世界的最邊緣，越過了眾多的須彌山和四方區域，以及所有的鐵圍山，住在最邊緣的大鐵圍山頂，聽到如來的聲音，仍然像以前一樣，既不近也不遠。佛陀心想：『這是大目犍連想要試探如來清凈的音響範圍。我不如現在就顯現我的神足。』於是世尊顯現了神足，當時大目犍連承蒙佛的旨意，也運用自己的神足，向西方遙遠的地方飛去，經過了九十九恒河沙數那麼多的佛國，有一個佛國名叫光明幡（光明旗幟）。那個佛國的佛名叫光明王如來（光明之王），是至真、等正覺，現在正在說法。目犍連到達那裡，住在那個佛國，仍然聽到佛的聲音，就像面對面站著聽人說話一樣。那個光明幡佛國有大光明，佛的身高四十里，菩薩的身高二十里，那些菩薩吃飯用的缽，高有一里。目犍連在缽的邊緣行走，當時那些菩薩對世尊說：『世尊！這個蟲子是從哪裡來的，穿著沙門的衣服在缽的邊緣行走？』當時那尊佛說：『各位善男子！千萬不要輕慢這位賢者。這是為什麼呢？因為這位耆年名叫大目犍連，是釋迦文佛所有聲聞弟子中神通第一的弟子。』當時光明王佛告訴大目犍連：『我的國土的菩薩和聲聞，看到你的身體矮小，都生起了輕慢之心。你應該自己顯現神通力，承蒙釋迦文佛的威德聖勢。』當時大目犍連前往光明王佛那裡，向佛的腳下頂禮，右繞七圈，然後站在佛前，對佛說：『現在我想要在這裡跏趺而坐，可以嗎？』佛告訴他說：『隨你的意願。』當時大目犍連躍到虛空中，高出億百仞，在那片寶地上變成一張床，跏趺而坐。從他的床座垂下現代漢語譯本：無數的寶蓋，覆蓋了整個光明幡佛國。當時光明王佛告訴他的菩薩和聲聞：『你們看，這位耆年大目犍連，是釋迦文佛的弟子，神通第一。』當時光明王佛和他的菩薩、聲聞，都對大目犍連生起了敬畏之心。當時大目犍連從空中下來，向光明王佛頂禮，右繞七圈，然後回到釋迦文佛的住所。他向佛頂禮，然後坐在旁邊，對佛說：『世尊，我剛才去試探如來的聲音能傳多遠，我從須彌山頂到三千大千世界的最邊緣，再到大鐵圍山頂，都聽到如來的聲音，就像在眼前一樣。我又去了西方九十九恒河沙數佛國之外的光明幡佛國，仍然聽到如來的聲音，就像面對面站著聽人說話一樣。』佛告訴大目犍連：『如來的聲音，無論遠近，都是一樣的。』當時大目犍連聽到佛的教誨，非常高興，頂禮佛足，然後退下。

【English Translation】 English version: 'I wish to test and know how far the Tathagata's (如來) sound can reach.' At that time, Maha Maudgalyayana (大目連) suddenly disappeared from his seat and, residing on the summit of Mount Sumeru (須彌), heard the Tathagata's voice as if it were right in front of him. By his divine power, he traveled to the very edge of the three thousand great thousand worlds, surpassing the many Mount Sumerus, the four directions, and all the Iron Mountains (鐵圍山), and stayed at the summit of the outermost Great Iron Mountain. There, he heard the Tathagata's voice, still the same as before, neither near nor far. The Buddha thought to himself, 'This Maha Maudgalyayana wishes to test the Tathagata's pure sound field. I might as well now reveal my divine feet.' Thereupon, the World Honored One revealed his divine feet. At that time, Maha Maudgalyayana, receiving the Buddha's decree and employing his own divine feet, flew far to the west, passing through ninety-nine Ganges River sands' worth of Buddha lands. There was a Buddha world named Light Banner (光明幡). The Buddha of that land was named Light King Tathagata (光明王如來), the Truly Enlightened One, the Perfectly Enlightened One, who was currently teaching the Dharma. Maudgalyayana arrived there and, residing in that Buddha land, still heard the Buddha's voice as if he were standing face to face listening to someone speak. That Light Banner Buddha land had great light. The Buddha's body was forty 'li' (里) long, the Bodhisattvas' bodies were twenty 'li' long, and the bowls used by those Bodhisattvas for eating were one 'li' high. Maudgalyayana walked on the edge of the bowls. At that time, those Bodhisattvas said to the World Honored One, 'O Great Sage! Where did this insect come from, wearing the robes of a 'shramana' (沙門) and walking on the edge of the bowls?' At that time, that Buddha said, 'O sons of good families! Do not harbor thoughts of belittling this worthy one. Why is that? Because this elder is named Maha Maudgalyayana, the foremost disciple in divine powers among all the 'shravakas' (聲聞) of Shakyamuni Buddha (釋迦文佛).' Then, the Light King Buddha said to Maha Maudgalyayana, 'The Bodhisattvas and 'shravakas' of my land, seeing your small body, have all developed thoughts of belittling you. You should reveal your divine powers yourself, relying on the majestic power of Shakyamuni Buddha.' At that time, Maha Maudgalyayana went to the Light King Buddha, bowed at his feet, circumambulated him seven times to the right, and then stood before him, saying to the Buddha, 'Now, I wish to sit in the lotus position on this ground. Is it permissible?' The Buddha told him, 'As you wish.' At that time, Maha Maudgalyayana leaped into the void, hundreds of millions of 'ren' (仞) high, and on that precious land, he transformed into a bed and sat in the lotus position. From his bed, he hung down English version: countless jeweled canopies, covering the entire Light Banner Buddha land. At that time, the Light King Buddha told his Bodhisattvas and 'shravakas', 'Look, this elder Maha Maudgalyayana is a disciple of Shakyamuni Buddha, foremost in divine powers.' At that time, the Light King Buddha and his Bodhisattvas and 'shravakas' all developed a sense of awe towards Maha Maudgalyayana. At that time, Maha Maudgalyayana descended from the sky, bowed to the Light King Buddha, circumambulated him seven times to the right, and then returned to Shakyamuni Buddha's abode. He bowed to the Buddha, then sat to the side, and said to the Buddha, 'World Honored One, I just went to test how far the Tathagata's sound could reach. From the summit of Mount Sumeru to the very edge of the three thousand great thousand worlds, and then to the summit of the Great Iron Mountain, I heard the Tathagata's voice as if it were right in front of me. I also went to the Light Banner Buddha land beyond ninety-nine Ganges River sands' worth of Buddha lands to the west, and still heard the Tathagata's voice as if I were standing face to face listening to someone speak.' The Buddha told Maha Maudgalyayana, 'The Tathagata's sound is the same, whether near or far.' At that time, Maha Maudgalyayana, hearing the Buddha's teachings, was very pleased, bowed at the Buddha's feet, and then withdrew.

眾名寶珠瓔億百千垓，一一珠瓔一一珠中演百千光，一一光明各有蓮華，一切蓮華現釋迦文身坐蓮華上，其所說音如釋迦文音響清凈頒宣經典等無有異。時大目連顯神足力已，復往佛前。時諸菩薩得未曾有，怪之所以，前白佛言：『是大目連以何等故詣此世界？』世尊告曰：『欲試釋迦文佛音響所徹遠近，故到此土。』時光明王佛告賢者大目連：『仁者不宜試，如來至真音響無限無有遠近，豈欲知限？卿甚大誤。假使目連仁以神足過江河沙劫西行不休，不能得知如來音響所聞。諸佛世尊音響曠遠超絕無限，巍巍無量不可為喻。』時大目連在彼世尊自投足下自懺悔過：『唯然世尊！我身不敏。佛音無量而橫生心，欲知其限所聞遠近。』其光明王告目連曰：『汝雖遠來過九十九江河沙諸佛世界到此佛土。』復白佛言：『甚遠甚遠。天中之天！身甚勞極，不能復還至其本土。』世尊告曰：『于目連意所在云何？以己神力到此世界？莫作是觀。故是世尊釋迦文佛威德所立到此世界，當遙自歸稽首作禮于釋迦文佛，其佛聖旨將仁本土。假使卿身以己神足欲還本國，一劫不至。卿既未至，到不見能仁佛滅度時。于目連意所念云何？我從何方？東方南西北方乎？』目連答曰：『不知何方也。今以迷惑，不知本土何所在處，為在何方？

【現代漢語翻譯】現代漢語譯本：無數的寶珠瓔珞，數量達到億百千垓（極大的數量單位），每一顆寶珠瓔珞都放射出百千道光芒，每一道光芒中都有一朵蓮花，每一朵蓮花上都顯現出釋迦文（Sakyamuni）佛的身像，坐在蓮花之上，他們所發出的聲音如同釋迦文佛的聲音一樣清凈，宣講的經典等內容沒有任何差別。當時，大目連（Mahamaudgalyayana）顯現神通力之後，又來到佛前。當時，諸位菩薩感到前所未有，對這件事感到奇怪，於是上前稟告佛說：『大目連是因為什麼原因來到這個世界的？』世尊告訴他們說：『他是想測試釋迦文佛的聲音所能傳達的遠近，所以來到這裡。』當時，光明王佛告訴賢者大目連說：『你不應該測試，如來至真的聲音是無限的，沒有遠近之分，你怎麼能想知道它的界限呢？你真是大錯特錯了。假設目連你以神通力經過恒河沙數劫的時間向西行走不停，也不能得知如來聲音所能聽到的範圍。諸佛世尊的聲音是廣闊深遠的，超越無限，巍峨無量，無法用比喻來形容。』當時，大目連在那位世尊面前，自己投身到他的腳下，懺悔自己的過錯說：『是的，世尊！我太愚鈍了。佛的聲音是無量的，而我卻橫生妄心，想要知道它所能聽到的遠近。』那位光明王告訴目連說：『你雖然從遙遠的地方，經過九十九恒河沙數諸佛世界才來到這個佛土。』又稟告佛說：『非常遙遠，非常遙遠。天中之天！我的身體非常疲勞，不能再返回到我的本土了。』世尊告訴他說：『在目連你的想法中，你認為怎麼樣？你是憑藉自己的神力來到這個世界的嗎？不要這樣認為。這是世尊釋迦文佛的威德所成就的，你才能來到這個世界，你應該遙遠地向釋迦文佛歸依，稽首作禮，那位佛的聖旨將會把你送回本土。假設你以自己的神足想要返回本國，即使經過一劫也到不了。你還沒有到達，就會看到能仁佛（釋迦文佛的稱號）滅度的時候。在目連你的想法中，你認為怎麼樣？我從哪個方向來？是東方、南方、西方還是北方呢？』目連回答說：『不知道是哪個方向。現在我感到迷惑，不知道我的本土在什麼地方，是在哪個方向？』 English version: Countless jeweled necklaces, numbering in the billions, trillions, and quadrillions, each emitting hundreds and thousands of rays of light. Within each ray of light, there is a lotus flower, and upon each lotus flower appears the form of Sakyamuni Buddha, seated upon the lotus. The sounds they produce are as pure as the voice of Sakyamuni Buddha, and the scriptures they proclaim are identical. At that time, Mahamaudgalyayana, having displayed his supernatural powers, again came before the Buddha. The Bodhisattvas, feeling unprecedented wonder, questioned the reason for this, and asked the Buddha, 'For what reason has Mahamaudgalyayana come to this world?' The World Honored One replied, 'He wishes to test the range of Sakyamuni Buddha's voice, and so he has come here.' Then, the Buddha Light King said to the venerable Mahamaudgalyayana, 'You should not test this. The Tathagata's true voice is limitless, without near or far. How can you seek to know its boundaries? You are greatly mistaken. Even if you, Mahamaudgalyayana, were to travel west for countless kalpas, as many as the sands of the Ganges, using your supernatural powers, you could not know the range of the Tathagata's voice. The voices of all Buddhas, World Honored Ones, are vast and profound, surpassing all limits, immeasurable, and beyond comparison.' At that time, Mahamaudgalyayana, before that World Honored One, prostrated himself at his feet, confessing his error, saying, 'Yes, World Honored One! I am foolish. The Buddha's voice is immeasurable, yet I have given rise to a deluded thought, wishing to know its range.' The Buddha Light King said to Mahamaudgalyayana, 'Though you have come from afar, passing through ninety-nine Ganges River sands of Buddha worlds to reach this Buddha land.' He then said to the Buddha, 'It is very far, very far. O, King of Gods! My body is extremely weary, and I cannot return to my own land.' The World Honored One said, 'What do you think, Mahamaudgalyayana? Did you come to this world by your own supernatural power? Do not think so. It is through the power of the World Honored One, Sakyamuni Buddha, that you have come to this world. You should pay homage to Sakyamuni Buddha from afar, and that Buddha's decree will return you to your own land. If you were to try to return to your own country using your own supernatural powers, you would not arrive even after a kalpa. Before you arrive, you would see the Sage Buddha (another name for Sakyamuni Buddha) pass into Nirvana. What do you think, Mahamaudgalyayana? From which direction did I come? Was it from the east, south, west, or north?' Mahamaudgalyayana replied, 'I do not know which direction. Now I am confused, and I do not know where my own land is, or in which direction it lies.'

【English Translation】 English version: Countless jeweled necklaces, numbering in the billions, trillions, and quadrillions, each emitting hundreds and thousands of rays of light. Within each ray of light, there is a lotus flower, and upon each lotus flower appears the form of Sakyamuni Buddha, seated upon the lotus. The sounds they produce are as pure as the voice of Sakyamuni Buddha, and the scriptures they proclaim are identical. At that time, Mahamaudgalyayana, having displayed his supernatural powers, again came before the Buddha. The Bodhisattvas, feeling unprecedented wonder, questioned the reason for this, and asked the Buddha, 'For what reason has Mahamaudgalyayana come to this world?' The World Honored One replied, 'He wishes to test the range of Sakyamuni Buddha's voice, and so he has come here.' Then, the Buddha Light King said to the venerable Mahamaudgalyayana, 'You should not test this. The Tathagata's true voice is limitless, without near or far. How can you seek to know its boundaries? You are greatly mistaken. Even if you, Mahamaudgalyayana, were to travel west for countless kalpas, as many as the sands of the Ganges, using your supernatural powers, you could not know the range of the Tathagata's voice. The voices of all Buddhas, World Honored Ones, are vast and profound, surpassing all limits, immeasurable, and beyond comparison.' At that time, Mahamaudgalyayana, before that World Honored One, prostrated himself at his feet, confessing his error, saying, 'Yes, World Honored One! I am foolish. The Buddha's voice is immeasurable, yet I have given rise to a deluded thought, wishing to know its range.' The Buddha Light King said to Mahamaudgalyayana, 'Though you have come from afar, passing through ninety-nine Ganges River sands of Buddha worlds to reach this Buddha land.' He then said to the Buddha, 'It is very far, very far. O, King of Gods! My body is extremely weary, and I cannot return to my own land.' The World Honored One said, 'What do you think, Mahamaudgalyayana? Did you come to this world by your own supernatural power? Do not think so. It is through the power of the World Honored One, Sakyamuni Buddha, that you have come to this world. You should pay homage to Sakyamuni Buddha from afar, and that Buddha's decree will return you to your own land. If you were to try to return to your own country using your own supernatural powers, you would not arrive even after a kalpa. Before you arrive, you would see the Sage Buddha (another name for Sakyamuni Buddha) pass into Nirvana. What do you think, Mahamaudgalyayana? From which direction did I come? Was it from the east, south, west, or north?' Mahamaudgalyayana replied, 'I do not know which direction. Now I am confused, and I do not know where my own land is, or in which direction it lies.'

』世尊告目連：『釋迦文佛在於東方。』時大目連右膝著地，向釋迦文佛所在東方叉手自歸，爾時頌曰：

「『唯天人之尊，　　見垂力愍念，　　威德大巍巍，　　天人所恭敬。　　音響徹無量，　　其慧無邊際，　　愿顯其國土，　　今欲還斯土。』

「如是寂意！諸佛世尊音聲無際不可限量。釋迦文佛游在靈鷲山，時舍利弗聞賢者大目連宣揚大音，怪之所以。賢者阿難前白佛言：『誰為於今宣揚大音遙自歸命？』佛語阿難：『耆年大目連在西方境，去是九十九江河沙佛土，世界名光明幡，其土佛號光明王如來至真，今現說法。耆年大目連到彼佛土，意中欲還歸斯國土，故遙宣揚此大洪音。』阿難又問：『以何因緣到彼佛土？』佛告阿難：『大目連至，當問其意。』時大眾會各白佛言：『欲樂得見光明幡世界及光明王佛如來、至真、等正覺，睹大目連游在其國。』爾時世尊見諸眾會勸助意，時從眉間相有大光明名俱受，照九十九江河沙等諸佛世界，至光明幡佛土。其大光明普遍眾會，悉睹其土光明王如來至真，大目連見之自投其地稱宣大音。爾時世尊釋迦文佛告賢者大目連：『承其光明來還此土。』時目揵連依佛光明，發意之頃還到此土，稽首佛足右繞七匝，則住佛前悔過自歸，重自克責：『我甚

【現代漢語翻譯】現代漢語譯本世尊告訴目連：『釋迦文佛在東方。』當時大目連右膝著地，面向釋迦文佛所在的東方合掌自歸，當時說了頌詞：『唯有天人至尊，　　見您垂憐愍念，　　威德廣大巍峨，　　為天人所恭敬。　　音聲響徹無量，　　智慧無邊無際，　　愿能顯現其國土，　　如今想要返回此土。』『像這樣寂靜的心意！諸佛世尊的音聲是無邊無際不可測量的。』釋迦文佛在靈鷲山，當時舍利弗聽到賢者大目連宣揚大音，感到奇怪。賢者阿難上前稟告佛說：『是誰在今天宣揚大音遙自歸命？』佛告訴阿難：『耆年大目連在西方境，距離這裡有九十九江河沙佛土，世界名為光明幡（光明旗幟），那裡的佛號為光明王如來（光明之王），至真，現在正在說法。耆年大目連到了那個佛土，心中想要返回這個國土，所以遙遠地宣揚這洪大的聲音。』阿難又問：『因為什麼因緣到了那個佛土？』佛告訴阿難：『大目連到了，當問他的意思。』當時大眾都稟告佛說：『想要得見光明幡世界以及光明王佛如來、至真、等正覺，看到大目連遊歷在那個國家。』當時世尊看到大眾的請求，就從眉間放出大光明，名為俱受（普遍接受），照耀九十九江河沙等諸佛世界，到達光明幡佛土。那大光明普遍照耀大眾，都看到了那個國土的光明王如來至真，大目連看到后就投身於地，稱宣大音。當時世尊釋迦文佛告訴賢者大目連：『承著光明回到這個國土。』當時目犍連依靠佛的光明，發念之間就回到了這個國土，向佛稽首，右繞七匝，然後站在佛前懺悔自歸，再次責備自己：『我甚

【English Translation】 English version The World Honored One told Maudgalyayana: 『Shakyamuni Buddha is in the East.』 At that time, Mahāmaudgalyāyana knelt on his right knee, facing the East where Shakyamuni Buddha was, and joined his palms in reverence, then spoke a verse: 『O Honored One of gods and humans, seeing your compassionate mindfulness, Your majestic virtue is great and grand, revered by gods and humans. Your voice resounds immeasurably, your wisdom is boundless, May your land be revealed, now I wish to return to this land.』『Such is the peaceful mind! The voices of all Buddhas, World Honored Ones, are boundless and immeasurable.』 Shakyamuni Buddha was on Vulture Peak Mountain, when Shariputra heard the venerable Mahāmaudgalyāyana proclaiming a great sound, he wondered why. The venerable Ananda went before the Buddha and said: 『Who is it that today proclaims a great sound from afar, taking refuge?』 The Buddha told Ananda: 『The elder Mahāmaudgalyāyana is in the Western realm, ninety-nine Ganges River sands of Buddha lands away, the world is named Light Banner (Bright Flag), and the Buddha there is named Light King Tathagata (King of Light), the Truly Enlightened One, who is now teaching the Dharma. The elder Mahāmaudgalyāyana went to that Buddha land, and in his heart, he wishes to return to this land, so he proclaims this great sound from afar.』 Ananda asked again: 『By what cause and condition did he go to that Buddha land?』 The Buddha told Ananda: 『When Mahāmaudgalyāyana arrives, ask him his intention.』 At that time, the assembly all said to the Buddha: 『We wish to see the Light Banner world and the Light King Buddha Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, and see Mahāmaudgalyāyana traveling in that country.』 At that time, the World Honored One, seeing the assembly's request, then from between his eyebrows emitted a great light named 'Universally Received', illuminating ninety-nine Ganges River sands of Buddha worlds, reaching the Light Banner Buddha land. That great light universally illuminated the assembly, and they all saw the Light King Tathagata, the Truly Enlightened One, of that land, and Mahāmaudgalyāyana, seeing it, threw himself to the ground, proclaiming a great sound. At that time, the World Honored One Shakyamuni Buddha told the venerable Mahāmaudgalyāyana: 『Relying on that light, return to this land.』 At that time, Maudgalyayana, relying on the Buddha's light, in the space of a thought, returned to this land, bowed his head to the Buddha's feet, circumambulated him seven times, and then stood before the Buddha, repenting and taking refuge, again blaming himself: 『I am very』

迷誤。如來音響不可限量而欲試之。我所至到極為曠遠，所至到處聽音適等近不覺遠，如來音響巍巍無際。』佛言：『如是目連！如汝所云。如來音響徹遠無以為喻。欲知如來音響遠近，猶限虛空欲得邊際。所以者何？猶如虛空普周無邊，如來言辭響徹無際回遠如是。』寂意！當說目連往反品時，尋于彼會一萬人皆發無上正真道意。是為如來言辭秘要。」

密跡金剛力士言：「于寂意所知云何？一切眾生心各所念寧可知乎？」寂意答言：「一人心念思想難限，正使三千大千世界眾生一劫共計觀察多少，不能知之，何況一切眾生心念思想，不可稱限乃如是也。」

「今故語汝慇勤囑累，計如一切眾生心想，所演音響無限若斯。何況一切眾生心性，是無形想，不可計喻。」於是頌曰：

「三千界眾生，　　皆使成緣覺，　一人一劫中，　　心念不能知。　一切心所念，　　佛悉知志思，　以無想之心，　　佛悉了此念。　其一切眾生，　　三世所想念，　世護口所言，　　所布各得解。　佛隨之所念，　　宣音講經典，　斯音響在心，　　乃演其道宜。　如一切眾生，　　所思諸名色，　世雄一毛孔，　　所演光如是。　如一切眾生，　　名色及心念，　如來演音響，　　過於彼眾

【現代漢語翻譯】現代漢語譯本『迷誤啊，想要嘗試如來（Tathagata）的音響是不可能的。我所到達的地方極其遙遠，到達之處聽到的聲音都一樣，近處不覺得遠，如來的音響巍峨無邊。』佛說：『是的，目連（Maudgalyayana）！正如你所說。如來的音響傳得很遠，無法比喻。想要知道如來的音響遠近，就像想要給虛空劃定邊界一樣。為什麼呢？就像虛空普遍周遍沒有邊際一樣，如來的言辭響徹無邊，迴盪深遠也是如此。』寂意（Subhuti）！當講述目連往返品時，當時在那個集會中，一萬人全都發起了無上正真道意（Anuttara-samyak-sambodhi）。這就是如來言辭的秘密要義。」密跡金剛力士（Vajrapani）說：『寂意，你認為怎麼樣？一切眾生的心各自所想的念頭能夠知道嗎？』寂意回答說：『一個人的心念思想都難以限定，即使三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的眾生用一劫的時間共同計算觀察，也不能知道，何況一切眾生的心念思想，更是不可稱量，就是這樣。』『現在我慇勤地告訴你，仔細想想，就像一切眾生的心念所產生的音響是無限的。何況一切眾生的心性，是無形無相的，更是無法計量和比喻的。』於是說了偈頌：『三千大千世界的眾生，都使他們成為緣覺（Pratyekabuddha），一個人在一劫的時間裡，心念都不能被知道。一切心所想的念頭，佛（Buddha）完全知道他們的志向和思慮，以無想的心，佛完全瞭解這些念頭。一切眾生，三世所想的念頭，世間守護者口中所說的話，所表達的都能被理解。佛隨著他們所想的，宣講經典，這聲音響在心中，然後演說適合他們的道理。就像一切眾生，所思的各種名色（Nama-rupa），世間雄偉者的一個毛孔，所發出的光芒就是這樣。就像一切眾生，名色以及心念，如來所發出的音響，超過了他們所有。』

【English Translation】 English version 'Deluded, it is impossible to try to test the sound of the Tathagata (如來). The places I have reached are extremely far, and the sounds heard at all places are the same; near places do not feel far. The sound of the Tathagata is majestic and boundless.' The Buddha said, 'So it is, Maudgalyayana (目連)! Just as you have said. The sound of the Tathagata travels far and cannot be compared. To know the distance of the Tathagata's sound is like trying to define the boundaries of space. Why is that? Just as space is universally pervasive and boundless, so too is the Tathagata's speech, resounding boundlessly and echoing far away.' Subhuti (寂意)! When the chapter on Maudgalyayana's comings and goings was being spoken, at that assembly, ten thousand people all generated the intention for Anuttara-samyak-sambodhi (無上正真道意). This is the secret essence of the Tathagata's words.」 Vajrapani (密跡金剛力士) said, 'Subhuti, what do you think? Can the thoughts in the minds of all sentient beings be known?' Subhuti replied, 'The thoughts of one person's mind are difficult to limit. Even if the sentient beings of the Trisahasra-Mahasahasra-lokadhatu (三千大千世界) were to jointly calculate and observe for one kalpa, they could not know them. How much more so are the thoughts of all sentient beings, which are immeasurable, just like that.' 'Now I earnestly tell you, think carefully, just as the sounds produced by the thoughts of all sentient beings are limitless. How much more so is the nature of the minds of all sentient beings, which are formless and without appearance, and even more impossible to measure and compare.' Then he spoke in verse: 'The sentient beings of the three thousand great thousand worlds, may they all become Pratyekabuddhas (緣覺), the thoughts of one person in one kalpa cannot be known. All the thoughts of the mind, the Buddha (佛) fully knows their aspirations and thoughts, with a mind without thought, the Buddha fully understands these thoughts. All sentient beings, the thoughts of the three times, the words spoken by the world's protector, all that is expressed can be understood. The Buddha, according to what they think, proclaims the scriptures, this sound resonates in their hearts, and then expounds the teachings that are suitable for them. Just like all sentient beings, the various Nama-rupa (名色) they think of, the light emitted from one pore of the world's hero is like that. Just like all sentient beings, Nama-rupa and thoughts, the sound emitted by the Tathagata exceeds all of them.'

想。　佛頒宣一切，　　引喻計諸想，　其音不休廢，　　不得佛言際。　無色誰能得，　　愍無言之辭，　無色無有言，　　消滅無色塵。　假使塵無色，　　一切不可得，　以是無色塵，　　究竟不可獲。　設言虛無實，　　無內亦無外，　塵勞虛空等，　　故曰無內外。　如使不得辭，　　佛言通十方，　塵勞亦無際，　　斯建立所處。　一切眾生言，　　上中下之辭，　無身口心事，　　不捨無所立。　想應如倡妓，　　諸天之音樂，　亦無身言辭，　　而音響普周。　如是本甚凈，　　眾生心若斯，　佛皆頒宣之，　　其心無所想。　猶如呼聲響，　　無內亦無外，　人尊言如是，　　乃無內無外。　無想如妙寶，　　所說悅眾生，　其言無妄想，　　可一切萌類。」

密跡金剛力士謂寂意曰：「是則如來口言秘要。又如來密要，隨其音聲而為眾生說法開化。斯三千大千世界設若干種，如來至真宣佈訓誨，從其音辭以不可計諸有名號化立至誠若往無業，斯則名曰苦習盡道，名曰地神擁護其心堅固意本。於是咒曰：

「阿裨　阿婆牟黎　加阿呵那移　阿迦優頭

「是護一切，是神咒乃名曰苦習盡道。」其虛空中一切諸天悉嘆所言，各宣咒曰：

【現代漢語翻譯】現代漢語譯本佛陀宣講一切法，用比喻來闡述各種『想』（saṃjñā，認知、概念），他的聲音不停歇，卻無法窮盡佛陀所說的真諦。無色界（arūpadhātu，佛教宇宙觀中沒有物質存在的境界）的境界，誰能真正理解？佛陀憐憫那些無法用言語表達的境界，無色界沒有言語可以描述，它超越了物質的束縛。即使說塵埃沒有顏色，一切也都是不可得的，因為這無色的塵埃，終究是無法獲得的。假設說虛無是真實存在的，它既不在內也不在外，煩惱如同虛空一般，所以說它無內也無外。如果無法用言語來表達，佛陀的教誨卻能傳遍十方，煩惱也無邊無際，這就是它所存在的地方。一切眾生的言語，無論是高尚、中等還是低劣，都與身、口、意無關，不執著于任何事物。『想』（saṃjñā）應當像歌妓的表演，像天上的音樂，雖然沒有具體的身體和言語，聲音卻能傳遍四方。萬物的本性原本是清凈的，眾生的心也是如此，佛陀都將這些真理宣講出來，他的心中沒有任何執著。就像呼喊的聲音和迴響，既不在內也不在外，佛陀的教誨也是如此，既無內也無外。無『想』（asaṃjñā，無認知）就像珍貴的寶物，所說的話語能使眾生喜悅，他的言語沒有虛妄的念頭，可以利益一切眾生。

密跡金剛力士（Guhyapāda Vajrapāṇi，佛教護法神）對寂意（Śāntamati，菩薩名）說：『這正是如來口中所說的秘密要義。如來的秘密教誨，隨著聲音而為眾生說法開化。這三千大千世界（trisāhasramahāsāhasralokadhātu，佛教宇宙觀中的廣大世界）有各種各樣的眾生，如來至真（Tathāgata，佛的稱號）宣講教誨，從他的言辭中，用不可計數的名號來教化眾生，使他們達到至誠的境界，如果能做到無業（karma，行為）的境界，這就叫做苦習盡道（duḥkha-samudaya-nirodha-mārga，苦的集起滅之道），也叫做地神（bhūmadevatā，守護大地的神）擁護其心，使其意念堅定。』於是唸誦咒語：

『阿裨，阿婆牟黎，加阿呵那移，阿迦優頭』

『這是守護一切的咒語，這個神咒的名字叫做苦習盡道。』虛空中一切諸天都讚歎所說的話，各自唸誦咒語：

【English Translation】 English version The Buddha proclaims all things, using metaphors to explain various 'thoughts' (saṃjñā, cognitions, concepts), His voice never ceases, yet the Buddha's words cannot be fully grasped. Who can truly understand the realm of the formless (arūpadhātu, the realm without material existence in Buddhist cosmology)? The Buddha has compassion for those realms that cannot be expressed in words, The formless realm has no words to describe it; it transcends the limitations of matter. Even if one says that dust has no color, everything is unattainable, Because this formless dust is ultimately unattainable. Suppose one says that emptiness is real, it is neither inside nor outside, Afflictions are like emptiness, so it is said to be neither inside nor outside. If it cannot be expressed in words, the Buddha's teachings can spread throughout the ten directions, Afflictions are also boundless, and this is where they exist. The words of all sentient beings, whether noble, mediocre, or inferior, Are unrelated to body, speech, and mind, not clinging to anything. 'Thoughts' (saṃjñā) should be like the performance of a courtesan, like heavenly music, Although there is no concrete body or speech, the sound can spread everywhere. The nature of all things is originally pure, and the minds of sentient beings are also like this, The Buddha proclaims these truths, and his mind has no attachments. Like the sound of a call and its echo, neither inside nor outside, The Buddha's teachings are also like this, neither inside nor outside. The absence of 'thought' (asaṃjñā, without cognition) is like a precious treasure, and the words spoken can delight sentient beings, His words have no false thoughts and can benefit all living beings.

The Vajrapāṇi (Guhyapāda Vajrapāṇi, a Buddhist guardian deity) of the Secret Traces said to Śāntamati (a Bodhisattva): 'This is the secret essence of the Tathāgata's (Tathāgata, an epithet of the Buddha) words. The secret teachings of the Tathāgata, according to the sound, teach and enlighten sentient beings. In this great trichiliocosm (trisāhasramahāsāhasralokadhātu, a vast world in Buddhist cosmology), there are various kinds of sentient beings. The Tathāgata, the truly enlightened one, proclaims the teachings. From his words, using countless names to teach sentient beings, he leads them to a state of sincerity. If one can reach the state of no karma (karma, action), this is called the path of the cessation of suffering (duḥkha-samudaya-nirodha-mārga, the path of the cessation of the arising of suffering), and it is also called the earth deities (bhūmadevatā, deities protecting the earth) protecting their hearts, making their minds firm.' Then he recited the mantra:

'A-pi, A-po-mu-li, Jia-a-he-na-yi, A-jia-you-tou'

'This is the mantra that protects all, and this divine mantra is called the path of the cessation of suffering.' All the deities in the sky praised what was said and recited their own mantras:

「活知　阿活知　阿活吒迦彌　阿和尼抳黎

「救一切，是則名曰苦習盡道。」其四天王諸天覆咒曰：

「伊泥彌泥　多閉多多閉　維盧

「救一切眾生，是則名曰苦習盡道法。」彼忉利天上諸天咒曰：「是諸咒護一切其迴轉　貫習　主滅盡　為盡不相舉要」

第三焰諸天而復咒曰：

「首黎　道羅　斯和尼　道羅　犀雖耶　道犀雖耶被和尼」

第四兜率天咒曰：

「獨犯面觸　固轉種畜業　是諸咒護一切」

第五樂無慢天說咒曰：

「所度　俱所度　護所度　主度女　是諸咒護一切」

第六他化自在諸天咒曰：

「呵呼事業　呼和泥移　啊羅尼含　是咒護一切」

第七諸梵天咒曰：

「有事業　事業種　因緣樹以因緣度　是咒護一切」

第八梵身諸天咒曰：

「清明　造清凈　清凈風　動清凈　是神咒護一切」

第九梵滿諸天咒曰：

「無極氏　俱將去　道御主　念堅要　是神咒護一切」

第十梵度著諸天咒曰：

「和那和那散提　和那呵呵那　和那拘摩那　是神咒護一切」

第十一大梵諸天咒曰：

「木密　木密硬彼亦硬印氏　是神咒護一切」

第十二光曜諸

【現代漢語翻譯】現代漢語譯本『活知，阿活知，阿活吒迦彌，阿和尼抳黎』『救度一切，這被稱為苦的習性滅盡之道。』四天王諸天又唸咒說：『伊泥彌泥，多閉多多閉，維盧』『救度一切眾生，這被稱為苦的習性滅盡之道法。』彼忉利天（忉利天，佛教欲界六天中的第二天）上的諸天唸咒說：『這些咒語守護一切，使其迴轉，貫穿習性，主宰滅盡，爲了滅盡而不相互舉要。』第三焰天（焰天，佛教欲界六天中的第三天）的諸天又唸咒說：『首黎，道羅，斯和尼，道羅，犀雖耶，道犀雖耶被和尼』第四兜率天（兜率天，佛教欲界六天中的第四天）唸咒說：『獨犯面觸，固轉種畜業，這些咒語守護一切』第五樂無慢天（樂無慢天，佛教色界十八天中的第五天）說咒說：『所度，俱所度，護所度，主度女，這些咒語守護一切』第六他化自在天（他化自在天，佛教欲界六天中的最高天）的諸天唸咒說：『呵呼事業，呼和泥移，啊羅尼含，這個咒語守護一切』第七諸梵天（梵天，佛教色界初禪天）唸咒說：『有事業，事業種，因緣樹以因緣度，這個咒語守護一切』第八梵身諸天（梵身天，佛教色界初禪天）唸咒說：『清明，造清凈，清凈風，動清凈，這個神咒守護一切』第九梵滿諸天（梵滿天，佛教色界初禪天）唸咒說：『無極氏，俱將去，道御主，念堅要，這個神咒守護一切』第十梵度著諸天（梵度著天，佛教色界初禪天）唸咒說：『和那和那散提，和那呵呵那，和那拘摩那，這個神咒守護一切』第十一大梵諸天（大梵天，佛教色界初禪天）唸咒說：『木密，木密硬彼亦硬印氏，這個神咒守護一切』第十二光曜諸天（光曜天，佛教色界二禪天）唸咒說：

【English Translation】 English version 'Huo zhi, A huo zhi, A huo zha jia mi, A he ni ni li' 'Saving all, this is called the path of the extinction of the habit of suffering.' The gods of the Four Heavenly Kings then chanted a mantra, saying: 'Yi ni mi ni, Duo bi duo duo bi, Wei lu' 'Saving all sentient beings, this is called the Dharma of the path of the extinction of the habit of suffering.' The gods in the Trayastrimsha Heaven (Trayastrimsha Heaven, the second of the six heavens in the desire realm of Buddhism) chanted a mantra, saying: 'These mantras protect all, causing them to turn around, penetrate habits, master extinction, and not mutually lift essentials for extinction.' The gods of the third Yama Heaven (Yama Heaven, the third of the six heavens in the desire realm of Buddhism) then chanted a mantra, saying: 'Shou li, Dao luo, Si he ni, Dao luo, Xi sui ye, Dao xi sui ye bei he ni' The fourth Tushita Heaven (Tushita Heaven, the fourth of the six heavens in the desire realm of Buddhism) chanted a mantra, saying: 'Solely violating face touch, firmly turning the breeding of livestock, these mantras protect all' The fifth Paranirmitavasavartin Heaven (Paranirmitavasavartin Heaven, the fifth of the eighteen heavens in the form realm of Buddhism) spoke a mantra, saying: 'That which is crossed over, that which is crossed over together, that which is protected in crossing over, the master crossing over the woman, these mantras protect all' The gods of the sixth Paranirmitavasavartin Heaven (Paranirmitavasavartin Heaven, the highest of the six heavens in the desire realm of Buddhism) chanted a mantra, saying: 'He hu business, hu he ni yi, A luo ni han, this mantra protects all' The seventh Brahma gods (Brahma, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'Having business, the seed of business, the tree of causes and conditions is crossed over by causes and conditions, this mantra protects all' The eighth Brahma-body gods (Brahma-body Heaven, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'Clarity, creating purity, pure wind, moving purity, this divine mantra protects all' The ninth Brahma-full gods (Brahma-full Heaven, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'Limitless clan, going together, the master of the path, the thought is firm and essential, this divine mantra protects all' The tenth Brahma-adorned gods (Brahma-adorned Heaven, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'He na he na san ti, He na he he na, He na ju mo na, this divine mantra protects all' The eleventh Great Brahma gods (Great Brahma Heaven, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'Mu mi, Mu mi hard, that is also hard, Yin shi, this divine mantra protects all' The twelfth Radiant gods (Radiant Heaven, the second dhyana heaven in the form realm of Buddhism) chanted a mantra, saying:

天咒曰：

「伊諧諧　將諧去　親近　是神咒護一切」

第十三少光諸天咒曰：

「是取去　不將去　不使去　無所至　是神咒護一切」

第十四無量光諸天咒曰：

「貫謵　俱供謵　謵滅盡　謵無量　是神咒護一切」

第十五光音諸天咒曰：

「以斷終　自在斷　順從和　常清凈　是神咒護一切」

第十六約凈諸天咒曰：

「所至趣　所可歸　近所到　以近所到　是神咒護一切」

第十七少凈諸天咒曰：

「清凈　清凈氏　凈復凈　歸清凈　是神咒護一切」

第十八無量凈諸天咒曰：

「無我氏　無吾我氏　非貢高歸自大　是神咒護一切」

第十九凈難逮諸天咒曰：

「解脫以遮　跡解度本近解　是神咒護一切」

第二十應果天、第二十一御辭天咒曰：

「以無作無所作除所作所作　究竟　是神咒護一切」

密跡金剛力士言：「是則名曰苦習盡道，所當奉行，所應開化而隨律教，顯現微妙無極之業。」

第二十二離辭諸天、第二十三假使諸天、第二十四善見諸天、第二十五一究竟諸天、凈居有四天，謂所奉行決了一處究竟天、真究竟天、無瞋恚天、不親近天。是為，寂意！諸天立至誠誓慧

【現代漢語翻譯】現代漢語譯本天咒說：『伊諧諧，將諧去，親近，這是神咒護佑一切。』第十三少光諸天咒說：『是取去，不將去，不使去，無所至，這是神咒護佑一切。』第十四無量光諸天咒說：『貫謵，俱供謵，謵滅盡，謵無量，這是神咒護佑一切。』第十五光音諸天咒說：『以斷終，自在斷，順從和，常清凈，這是神咒護佑一切。』第十六約凈諸天咒說：『所至趣，所可歸，近所到，以近所到，這是神咒護佑一切。』第十七少凈諸天咒說：『清凈，清凈氏，凈復凈，歸清凈，這是神咒護佑一切。』第十八無量凈諸天咒說：『無我氏，無吾我氏，非貢高歸自大，這是神咒護佑一切。』第十九凈難逮諸天咒說：『解脫以遮，跡解度本近解，這是神咒護佑一切。』第二十應果天、第二十一御辭天咒說：『以無作無所作除所作所作，究竟，這是神咒護佑一切。』密跡金剛力士說：『這被稱為苦習盡道，應當奉行，應當開化並遵循律教，顯現微妙無極的業。』第二十二離辭諸天、第二十三假使諸天、第二十四善見諸天、第二十五一究竟諸天，凈居有四天，即所奉行決了一處究竟天、真究竟天、無瞋恚天、不親近天。寂意！這些是諸天所立的至誠誓慧。

【English Translation】 English version The heavenly mantra says: 'I xie xie, will xie go, be close, this is a divine mantra protecting all.' The mantra of the thirteenth, the Lesser Light Heavens, says: 'It is taken away, not taken away, not made to go, nowhere to arrive, this is a divine mantra protecting all.' The mantra of the fourteenth, the Immeasurable Light Heavens, says: 'Guan xi, together offer xi, xi extinguished, xi immeasurable, this is a divine mantra protecting all.' The mantra of the fifteenth, the Light Sound Heavens, says: 'With ending, freely ending, following harmony, always pure, this is a divine mantra protecting all.' The mantra of the sixteenth, the Approaching Purity Heavens, says: 'Where to go, where to return, near to arrive, with near to arrive, this is a divine mantra protecting all.' The mantra of the seventeenth, the Lesser Purity Heavens, says: 'Pure, pure clan, pure again pure, return to pure, this is a divine mantra protecting all.' The mantra of the eighteenth, the Immeasurable Purity Heavens, says: 'No self clan, no my self clan, not arrogant returning to self-importance, this is a divine mantra protecting all.' The mantra of the nineteenth, the Purity Difficult to Attain Heavens, says: 'Liberation to cover, trace liberation to measure the root near liberation, this is a divine mantra protecting all.' The mantra of the twentieth, the Result Heavens, and the twenty-first, the Controlled Speech Heavens, says: 'With no action, no action to remove action, ultimately, this is a divine mantra protecting all.' The Vajra Warrior of Secret Traces said: 'This is called the path of the end of the accumulation of suffering, which should be practiced, should be enlightened and follow the precepts, revealing the subtle and limitless karma.' The twenty-second, the Separated Speech Heavens, the twenty-third, the Hypothetical Heavens, the twenty-fourth, the Good View Heavens, the twenty-fifth, the One Ultimate Heavens, the Pure Abode has four heavens, namely the Ultimate Heaven of Decided Practice, the True Ultimate Heaven, the Non-Anger Heaven, and the Non-Close Heaven. Tranquil Mind! These are the sincere vows and wisdom established by the heavens.

眾。如是諸夜叉鬼神、揵沓和、阿須輪、迦樓羅、真陀羅、摩休勒、迦盧跡鬼神、持花鬼神，其言辭教各各別異。又寂意！是閻浮利天下大國具足有一千，各有大郡。其十六大國以用治政而相攝護，各自咨嗟。一切諸人及與非人，言語各異音聲不同，辭有輕重。如來聖慧從其音響隨時而入，皆悉化之立正真業。各有種號，釋種、安息、月支、大秦、劍浮、擾動、丘慈、于闐、沙勒、禪善、烏耆，前後諸國匈奴鮮卑、吳蜀秦地、諸么夷狄、他羅多愚民野人，及諸須曼耶咒，女人處國、牟兜吒國、因緣國、波羅奈國、數樹國、金本國、脾羅本國、倚脾沙國、益本國、上本國、他談國、北方異國、西方所持國。海中諸神，眾蟲魚鱉。諸山中神，有形含血之類，阿拘羅、摩拘羅、阿那散，諸牧羊諸禽獸，所負諸瘺種心不平正，前曾生者、處在世者。如是寂意！如斯千國周圍充滿，于閻浮利天下各自異居。又是諸人及非人類，言語各異志操不同音聲各別。如來至真隨其言音而入其中，因開化之立於正真。

密跡金剛力士謂寂意菩薩曰：「此三千大千世界，有八十四億百千垓眾生之類，言辭各異。計是一切皆歸一誼，至真之慧至誠無怒。如是寂意！是則如來言辭秘要。又寂意！如來言辭，決於一切眾生疑網，令無餘結。十方

【現代漢語翻譯】現代漢語譯本：

眾生。像這樣，各種夜叉鬼神（Yaksha，一種守護神）、揵沓和（Gandharva，天上的樂神）、阿須輪（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、真陀羅（Kinnara，天上的樂人）、摩休勒（Mahoraga，大蟒神）、迦盧跡鬼神（Kaluki，一種鬼神）、持花鬼神，他們的言辭教誨各不相同。還有，寂意！這閻浮利（Jambudvipa，我們所居住的這個世界）天下的大國有一千個，每個國家都有大的郡縣。其中十六個大國用政治來互相攝護，各自嘆息。所有的人以及非人，語言各異，聲音不同，措辭有輕重。如來的聖慧能從他們的音響隨時進入，都教化他們建立正真的事業。他們各有種族稱號，如釋種（Sakya，釋迦牟尼的種族）、安息（Parthia，古代中亞國家）、月支（Yuezhi，古代中亞遊牧民族）、大秦（Da Qin，古代中國對羅馬帝國的稱呼）、劍浮（Kamboja，古代西北印度地區）、擾動（Raudra，古代印度地區）、丘慈（Kucha，古代西域國家）、于闐（Khotan，古代西域國家）、沙勒（Shule，古代西域國家）、禪善（Shan Shan，古代西域國家）、烏耆（Wuji，古代西域國家），前後各個國家，如匈奴、鮮卑、吳、蜀、秦地、各種么夷狄、他羅多愚民野人，以及各種須曼耶咒、女人國、牟兜吒國、因緣國、波羅奈國（Varanasi，古印度城市）、數樹國、金本國、脾羅本國、倚脾沙國、益本國、上本國、他談國、北方異國、西方所持國。海中的各種神，各種蟲魚鱉。山中的各種神，有形有血的生物，阿拘羅（Akura，一種神）、摩拘羅（Makura，一種神）、阿那散（Anasana，一種神），各種牧羊人，各種禽獸，所負的各種疾病，心中不平正，以前曾經生存過的，現在還活在世上的。像這樣，寂意！像這一千個國家周圍充滿，在閻浮利天下各自居住。又是這些人以及非人類，語言各異，志向不同，聲音各別。如來至真能隨著他們的語言聲音進入其中，因而開化他們，使他們建立正真。

密跡金剛力士（Vajrapani，佛教護法神）對寂意菩薩說：『這三千大千世界，有八十四億百千垓眾生，他們的言辭各不相同。但總的來說，一切都歸於一個道理，至真的智慧至誠無怒。像這樣，寂意！這就是如來言辭的秘密要義。還有，寂意！如來的言辭，能決斷一切眾生的疑惑，使他們沒有剩餘的煩惱。十方』 English version:

Beings. Like this, various Yaksha (a type of guardian deity) spirits, Gandharvas (celestial musicians), Asuras (warlike deities), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpent deities), Kaluki spirits (a type of spirit), flower-holding spirits, their words and teachings are all different. Also, Sakyamuni! There are a thousand great countries in this Jambudvipa (the world we live in), each with large counties. The sixteen great countries use politics to protect each other, each sighing. All people and non-humans, their languages are different, their voices are different, and their words have different weights. The Tathagata's (Buddha's) holy wisdom can enter from their sounds at any time, and all transform them to establish true and righteous deeds. They each have their own tribal names, such as Sakya (the clan of Sakyamuni), Parthia (an ancient Central Asian country), Yuezhi (an ancient Central Asian nomadic people), Da Qin (ancient Chinese name for the Roman Empire), Kamboja (an ancient region in Northwest India), Raudra (an ancient region in India), Kucha (an ancient Western Region country), Khotan (an ancient Western Region country), Shule (an ancient Western Region country), Shan Shan (an ancient Western Region country), Wuji (an ancient Western Region country), the various countries before and after, such as the Xiongnu, Xianbei, Wu, Shu, Qin lands, various Mo barbarians, Tarata foolish people and savages, as well as various Sumanaya mantras, the women's country, the Mouduta country, the Inyuan country, Varanasi (an ancient Indian city), the Shushu country, the Jinben country, the Piluo Ben country, the Yipisha country, the Yiben country, the Shangben country, the Tatan country, the northern foreign country, the western country held. Various gods in the sea, various insects, fish, and turtles. Various gods in the mountains, beings with form and blood, Akura (a type of god), Makura (a type of god), Anasana (a type of god), various shepherds, various birds and beasts, the various diseases they bear, the unevenness in their hearts, those who have lived before, those who are still living in the world. Like this, Sakyamuni! Like these thousand countries are filled around, each living separately in Jambudvipa. Also, these people and non-human beings, their languages are different, their aspirations are different, and their voices are different. The Tathagata, the true one, can enter into them with their language and sounds, and thus enlighten them and establish them in truth and righteousness.

The Vajrapani (a Buddhist guardian deity) said to Sakyamuni Bodhisattva: 'In this three thousand great thousand worlds, there are eighty-four billion hundred thousand giga beings, their words are different. But in general, everything comes down to one principle, the true wisdom is sincere and without anger. Like this, Sakyamuni! This is the secret essence of the Tathagata's words. Also, Sakyamuni! The Tathagata's words can resolve all the doubts of all beings, so that they have no remaining afflictions. The ten directions'

【English Translation】 Beings. Like this, various Yaksha (a type of guardian deity) spirits, Gandharvas (celestial musicians), Asuras (warlike deities), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpent deities), Kaluki spirits (a type of spirit), flower-holding spirits, their words and teachings are all different. Also, Sakyamuni! There are a thousand great countries in this Jambudvipa (the world we live in), each with large counties. The sixteen great countries use politics to protect each other, each sighing. All people and non-humans, their languages are different, their voices are different, and their words have different weights. The Tathagata's (Buddha's) holy wisdom can enter from their sounds at any time, and all transform them to establish true and righteous deeds. They each have their own tribal names, such as Sakya (the clan of Sakyamuni), Parthia (an ancient Central Asian country), Yuezhi (an ancient Central Asian nomadic people), Da Qin (ancient Chinese name for the Roman Empire), Kamboja (an ancient region in Northwest India), Raudra (an ancient region in India), Kucha (an ancient Western Region country), Khotan (an ancient Western Region country), Shule (an ancient Western Region country), Shan Shan (an ancient Western Region country), Wuji (an ancient Western Region country), the various countries before and after, such as the Xiongnu, Xianbei, Wu, Shu, Qin lands, various Mo barbarians, Tarata foolish people and savages, as well as various Sumanaya mantras, the women's country, the Mouduta country, the Inyuan country, Varanasi (an ancient Indian city), the Shushu country, the Jinben country, the Piluo Ben country, the Yipisha country, the Yiben country, the Shangben country, the Tatan country, the northern foreign country, the western country held. Various gods in the sea, various insects, fish, and turtles. Various gods in the mountains, beings with form and blood, Akura (a type of god), Makura (a type of god), Anasana (a type of god), various shepherds, various birds and beasts, the various diseases they bear, the unevenness in their hearts, those who have lived before, those who are still living in the world. Like this, Sakyamuni! Like these thousand countries are filled around, each living separately in Jambudvipa. Also, these people and non-human beings, their languages are different, their aspirations are different, and their voices are different. The Tathagata, the true one, can enter into them with their language and sounds, and thus enlighten them and establish them in truth and righteousness. The Vajrapani (a Buddhist guardian deity) said to Sakyamuni Bodhisattva: 'In this three thousand great thousand worlds, there are eighty-four billion hundred thousand giga beings, their words are different. But in general, everything comes down to one principle, the true wisdom is sincere and without anger. Like this, Sakyamuni! This is the secret essence of the Tathagata's words. Also, Sakyamuni! The Tathagata's words can resolve all the doubts of all beings, so that they have no remaining afflictions. The ten directions'

一切所有眾生，眾生種類多於地土，此眾生之類所行各異與本不同，罪皆使畢，逮得人身。以得人身，從思想生，是諸眾生逮得智慧辯聖勇猛如舍利弗。合斯智慧為一人聖，如是比像，普使眾生皆得智慧各如前一聖明。以是聖明在於一劫若過一劫，智慧禪思以察眾想求其本末。如其一人智慧禪思不復訓誨，從第二人咸受言教，智慧聖達各有大明。以是比像，斯眾生等各各所疑，往詣如來。如來一時彈指之頃悉說本末。大聖如是，常以一心入於一切眾生心念，皆能分別慧明所在，以一言辭悉決結網，各各處當慧本所在，各令欣然而得其所，所聞如來智慧明達，如來悉令明瞭。又次寂意！如來悉決一切眾生前後所疑令無餘結，是為如來言辭秘要。所入音響又其言教是不足言，如來言辭不可限量無以為喻。」

說是如來秘要言辭時，二萬二千眾生皆發無上正真道意，一切眾會得未曾有，普聞密跡金剛力士宣如來言辭秘要之業，各懷悅豫，各從坐起，稽首自歸密跡金剛力士。

大寶積經卷第十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十一

西晉三藏竺法護譯密跡金剛力士會第三之四

密跡金剛力士復謂寂意菩薩：「何謂為如來心秘要？其業清凈，所以因緣一切諸

【現代漢語翻譯】現代漢語譯本：一切所有的眾生，眾生的種類比大地上的泥土還要多，這些眾生的行為各不相同，本性也各異，他們的罪業都已完結，才得以獲得人身。獲得人身後，他們的思想開始產生。這些眾生中，有的能獲得像舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）那樣智慧、辯才、聖潔和勇猛。如果把這些智慧集中在一個人身上，這個人就如同聖人一般。如果像這樣，讓所有眾生都獲得像之前那位聖人一樣的智慧，那麼，即使經過一劫或更長的時間，他們也能用智慧和禪定來觀察各種思想，探求其本源和結果。如果一個人的智慧和禪定不再需要教誨，那麼第二個人就會接受他的教導，從而獲得智慧和聖達，各自擁有大光明。以此類推，這些眾生各自的疑惑都會去請教如來（Tathāgata，佛的稱號）。如來在彈指之間就能說清一切的本末。大聖如來就是這樣，他常常以一心進入所有眾生的心念，能夠分辨智慧和光明所在，用一句話就能解開他們的疑惑，讓他們各自回到智慧的本源，讓他們欣然得到滿足。他們所聽到的如來的智慧和光明，如來都會讓他們明瞭。還有，寂意（Śānti，菩薩名）！如來能解決一切眾生過去和現在的疑惑，讓他們不再有任何困惑，這就是如來言辭的秘密和要點。如來所發出的聲音和教誨是無法用言語來形容的，如來的言辭是無法比擬的。」當宣說如來秘密言辭時，有二萬二千眾生都發起了無上正真道意，所有在場的人都感到前所未有。他們普遍聽到了密跡金剛力士（Vajrapāṇi，佛教護法神）宣說如來言辭秘密的功業，都感到非常喜悅，紛紛從座位上站起來，向密跡金剛力士頂禮膜拜，表示歸順。《大寶積經》卷第十《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第十一西晉三藏竺法護譯《密跡金剛力士會》第三之四密跡金剛力士又對寂意菩薩說：『什麼是如來的心之秘密和要點？它的功業清凈，其因緣是所有諸

【English Translation】 English version: All sentient beings, whose kinds are more numerous than the soil of the earth, each with different actions and natures, have exhausted their karmic debts and attained human form. Having attained human form, their thoughts arise. Among these beings, some attain wisdom, eloquence, sanctity, and courage like Śāriputra (one of the Buddha's ten great disciples, known for his wisdom). If all this wisdom were concentrated in one person, that person would be like a sage. If, in this way, all beings were to attain wisdom like that of the aforementioned sage, then, even after a kalpa or more, they could use wisdom and meditation to observe all thoughts, seeking their origin and end. If one person's wisdom and meditation no longer require instruction, then a second person will receive their teachings, thus attaining wisdom and sanctity, each possessing great light. In this way, the doubts of all these beings will be addressed by the Tathāgata (an epithet of the Buddha). The Tathāgata can explain the beginning and end of everything in the snap of a finger. The great sage, the Tathāgata, is like this: he constantly enters the minds of all beings with a single mind, able to discern where wisdom and light reside, and with a single word, he can resolve their doubts, allowing each to return to the source of wisdom, and they are all satisfied. The wisdom and light of the Tathāgata that they hear, the Tathāgata makes them all understand. Furthermore, Śānti (a Bodhisattva)! The Tathāgata resolves all the doubts of all beings, past and present, leaving them without any confusion. This is the secret and essence of the Tathāgata's words. The sounds and teachings of the Tathāgata are beyond description; the Tathāgata's words are incomparable.』 When the secret words of the Tathāgata were spoken, twenty-two thousand beings all aroused the intention for the unsurpassed, true, and right path. All those present felt something unprecedented. They universally heard Vajrapāṇi (a Buddhist guardian deity) proclaim the meritorious deeds of the Tathāgata's secret words, and they were all filled with joy. They all rose from their seats, bowed their heads to Vajrapāṇi, and expressed their devotion. The Great Treasure Accumulation Sutra, Volume 10 Taisho Tripitaka, Volume 11, No. 0310, The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Volume 11 Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty, The Assembly of Vajrapāṇi, the Secret Traces, Part 3 of 4 Vajrapāṇi, the Secret Traces, again said to the Bodhisattva Śānti: 『What is the secret and essence of the Tathāgata's mind? Its deeds are pure, and its causes and conditions are all the various

天子所生，以一識慧壽八萬四千劫，又其神識不轉不變，以為余識乃至定意還得壽命；從彼終沒，因其所行受身而生。如是寂意！如來從其夜得成佛道至滅度日，于其中間，如來無疑亦不迴轉，心無思行、心無遊行、心無不堅、心無所合、心無所散、心無亂、心無移、心無游、心無護、心無寂、心無失時、心無迷、心無求理、心無暗、心無生、心無喜、心無怯、心無住、心無往、心無想、心無望、心無求想、心無消滅、心無所觀、心無御識、心無住處、心無觀他，心目無睹、耳無所聽、無鼻口身，心無想念，意不倚色，無聲香味細滑。心不依法、心無樂處、心不非樂。心不住內亦不住外，心不入法、心不越慧，心不觀過去、心不觀當來、心不觀現在。心如來聖，心清凈巍巍。其心不造罪福之業，於一切法慧無掛礙，而普示現已心清凈，不見他人心不清凈。其所見者亦無所觀，若所觀者亦無妄想察無放逸，睹所觀見亦無馳騁，觀有所見永無所見。如來所見，不肉眼視、不天眼睹、不慧眼察、不法眼看、不佛眼觀。不合天耳聽，不合觀他心，不雜念識過去世事，不依神足而為變化，不倚所有。諸漏已盡，於一切法悉無合會，應于諸法無所掛礙，其無吉祥、無有眾業、永無所行。其慧所住，猶若本無，皆知一切眾生心行。十

種力業、四無畏慧、十八不共諸佛之法，是亦若斯。進退無業，舍心意識，不離如來三昧定住，普造一切諸佛道事，一切諸法慧無掛礙悉無所著。猶如寂意！如來至真化如來像，其化如來無心意識身口意，其行所在至真示現隨時能作佛事，化亦無想亦無求念。如是寂意！道心如斯，猶如來化等無有異。其所化者所念無念、無身口心，因緣進退目睹見之皆作佛事，亦無所有，所謂化者悉無所行。諸法如化，如來解是成最正覺。已成正覺，如來慧識不住五陰，無十八種亦無諸入，不住內外，無善無不善、無現世、無度世、無有漏、無不漏、無塵勞諍訟之厭、不住無為有數無數、無有三世去來今行，周旋往反，不住有為有所觀察也，不住無為觀也。其慧亦如是，悉無所住。如來至真處於一切眾生志性，顯仁慈慧、無所傷害、救濟危厄。寂意當知，是如來秘要，若有所入，其所班宣無不普達。又有寂意！如來秘要不可限量，所宣秘密不可得底。」

密跡金剛力士說如來秘要品時，無央數諸佛世界六反震動，其大光明照於十方，睹於十方無量佛土，天雨眾花，箜篌樂器不鼓自鳴。無央數人皆發無上正覺道意，不可計菩薩逮得無所從生法忍，不可限人逮得柔順法忍。倍復不可計菩薩得一生補處，德本淳淑，以是因緣故十方所

【現代漢語翻譯】現代漢語譯本：諸如十種力量（種力業）、四種無畏的智慧（四無畏慧）、十八種不與他人共有的佛法（十八不共諸佛之法），也是如此。修行時沒有進退之業，捨棄心意識，不離如來的三昧定境，普遍地創造一切諸佛的道業，對於一切諸法的智慧沒有障礙，沒有任何執著。就像寂靜的意念一樣！如來至真化現如來之像，其化現的如來沒有心意識、身口意，其所行之處，至真示現，隨時都能做佛事，化現之身也沒有思想，也沒有追求和念頭。就像這樣寂靜的意念！道心也是如此，就像如來的化身一樣沒有差別。其所化現的眾生，所念的無念，沒有身口心，因緣的進退，親眼所見，都做佛事，也沒有任何執著，所謂化現，都沒有任何行為。諸法就像化現一樣，如來理解這一點，成就最正覺。已經成就正覺，如來的智慧和意識不住於五蘊，沒有十八種界，也沒有諸入，不住于內外，沒有善也沒有不善，沒有現世，沒有度世，沒有有漏，沒有無漏，沒有塵勞諍訟的厭惡，不住于無為的有數和無數，沒有三世的過去、現在、未來，周旋往返，不住于有為的觀察，也不住于無為的觀察。其智慧也是如此，沒有任何執著。如來至真處於一切眾生的志向和本性之中，顯現仁慈和智慧，不傷害眾生，救濟危難。寂意，應當知道，這是如來的秘密要義，如果有所領悟，其所宣講的教義沒有不普遍傳達的。還有，寂意！如來的秘密要義不可思議，所宣講的秘密不可測度。當密跡金剛力士宣說如來秘密要義品時，無數的佛世界六次震動，其大光明照耀十方，看到十方無量的佛土，天空中降下各種花朵，箜篌等樂器不敲自鳴。無數的人都發起了無上正等正覺的道心，不可計數的菩薩獲得了無所從生的法忍，不可限量的人獲得了柔順法忍。更加不可計數的菩薩獲得了候補佛位的資格，德行純熟，因為這個因緣，十方所

【English Translation】 English version: The ten powers (seed power karma), the four fearlessnesses of wisdom (four fearless wisdoms), the eighteen unique Buddha dharmas (eighteen unique Buddha dharmas), are also like this. In practice, there is no karma of advancing or retreating, abandoning the mind consciousness, not departing from the Samadhi state of the Tathagata, universally creating all the Buddha's path activities, and for the wisdom of all dharmas, there is no obstruction, and no attachment. It is like a silent thought! The Tathagata, the ultimate truth, transforms into the image of the Tathagata, and the transformed Tathagata has no mind consciousness, body, speech, or intention. Wherever it goes, the ultimate truth manifests, and it can perform Buddha activities at any time. The transformed body has no thoughts, no pursuit, and no intentions. Just like this silent thought! The mind of the path is also like this, just like the transformation of the Tathagata, there is no difference. The beings that are transformed, what is thought is no-thought, there is no body, speech, or mind. The advancement and retreat of causes and conditions, what is seen with one's own eyes, all perform Buddha activities, and there is no attachment. The so-called transformation has no action. All dharmas are like transformations. The Tathagata understands this and achieves the most perfect enlightenment. Having achieved perfect enlightenment, the Tathagata's wisdom and consciousness do not dwell in the five aggregates, there are no eighteen realms, nor are there any entrances, not dwelling inside or outside, there is no good or not good, no present life, no liberation, no outflows, no no-outflows, no aversion to the defilements of strife, not dwelling in the unconditioned, whether countable or uncountable, there is no past, present, or future of the three times, going back and forth, not dwelling in the conditioned observation, nor dwelling in the unconditioned observation. Its wisdom is also like this, without any dwelling. The Tathagata, the ultimate truth, is in the aspirations and nature of all beings, manifesting benevolence and wisdom, not harming beings, and rescuing those in danger. Silent Intent, you should know, this is the secret essence of the Tathagata. If there is any understanding, the teachings that are proclaimed will be universally conveyed. Furthermore, Silent Intent! The secret essence of the Tathagata is inconceivable, and the secrets that are proclaimed cannot be fathomed. When the Vajra-wielding Guardian of Secrets spoke the chapter on the secret essence of the Tathagata, countless Buddha worlds shook six times, and their great light illuminated the ten directions, seeing countless Buddha lands in the ten directions. Flowers rained down from the sky, and musical instruments such as the konghou played without being struck. Countless people all aroused the mind of unsurpassed perfect enlightenment, countless Bodhisattvas attained the Dharma-acceptance of non-origination, and countless people attained the Dharma-acceptance of gentleness. Even more countless Bodhisattvas attained the position of being one birth away from Buddhahood, with pure and virtuous roots. Because of this cause, the ten directions

在諸佛國土各各在諸佛世尊，于賢劫中眾菩薩等凈修梵行。是諸菩薩以法供養，皆各散花奉事貢上密跡金剛力士。其所散花化成花蓋，承佛威神，是諸花蓋一切咸來在於佛所，而繞佛及密跡金剛力士，三匝普覆眾會。又其寶蓋住虛空中當於佛上，從寶蓋出如是比好妙音聲：「唯然世尊！賢劫菩薩遣我等來，供養大聖及密跡金剛力士，奉法供養及班宣是如來至真不可思議所說秘要，皆佛威變之所為也。」

爾時一切諸來眾會聞說是法，欣然大悅皆共叉手，咸禮稽首密跡金剛力士，益加恭敬現若干變，宣說是言：「我等，世尊！為得善利獲無極慶，乃逮得見密跡金剛力士，值聞如來不可思議秘要言教。若有眾生得致聞是經典之要而信樂者，以近道業不懷狐疑未曾猶豫入佛訓誨，則當觀之為不退轉，當至無上正真道也。」

時佛嗟嘆密跡金剛力士言：「善哉善哉！快說是言，誠如宣意。」復告寂意菩薩：「大士！如來功勛甚奇真諦，四無所畏。是經典者，如密跡金剛力士所可咨嗟，快說至訓。斯諸正士，諸佛尊法道慧巍巍如是。其聞是法，不恐不怖心不懷懼，解義所趣，若復受持能諷誦學、廣為人說，不久受決。當作是觀，疾逮無上正真之道成最正覺。」

爾時彼眾會場地正其中間，於世尊前，地尋時劈

【現代漢語翻譯】現代漢語譯本在各個佛的國土中，在諸佛世尊的座下，于賢劫（指現在這個時期）中，眾菩薩們都在清凈地修行梵行（清凈的行為）。這些菩薩們以佛法供養，各自散花來奉事和供奉密跡金剛力士（護法神）。他們所散的花化成了花蓋，承蒙佛的威神之力，這些花蓋都來到佛的所在，圍繞著佛和密跡金剛力士三圈，普遍覆蓋了整個法會。而且，那些寶蓋停留在虛空中，在佛的上方，從寶蓋中發出如此美妙的聲音：『是的，世尊！賢劫的菩薩們派遣我們前來，供養大聖（指佛）和密跡金剛力士，奉獻佛法供養，並宣揚如來至真不可思議的秘密教誨，這一切都是佛的威神變化所致。』那時，所有前來參加法會的眾人都聽到了這些佛法，欣喜若狂，都雙手合十，向密跡金剛力士行禮，更加恭敬，並顯現出各種變化，宣說道：『我們，世尊！因為獲得了善利，得到了無上的慶幸，才得以見到密跡金剛力士，聽聞如來不可思議的秘密教誨。如果有眾生能夠聽聞這部經典的重要內容並信受奉行，他們就會接近道業，不會心懷疑惑，不會猶豫不決，進入佛的教誨，那麼就可以認為他們不會退轉，將會到達無上正真之道。』這時，佛讚歎密跡金剛力士說：『說得好啊，說得好啊！你說的這些話真是符合我的心意。』又告訴寂意菩薩：『大士！如來的功德非常奇特真實，具有四無所畏（佛的四種無畏懼的特質）。這部經典，就像密跡金剛力士所讚歎的那樣，說出了至高的教誨。這些正士，諸佛的尊法和智慧都如此崇高偉大。那些聽聞這部佛法的人，不會恐懼，不會害怕，心中不會懷有畏懼，能夠理解佛法的含義，如果能夠受持、背誦、學習、並廣為他人宣說，不久就會得到佛的授記。應當這樣看待他們，他們很快就會達到無上正真之道，成就最正覺。』那時，在法會場地正中間，在世尊面前，地面立刻裂開。

【English Translation】 English version In each of the Buddha lands, under the presence of the World Honored Ones, during this Bhadrakalpa (the current eon), all the Bodhisattvas are diligently cultivating pure conduct. These Bodhisattvas offer Dharma, each scattering flowers to serve and honor the Vajrapani (a Dharma protector). The flowers they scatter transform into flower canopies, empowered by the Buddha's majestic power. These canopies all come to where the Buddha is, circling the Buddha and Vajrapani three times, covering the entire assembly. Moreover, these jeweled canopies remain in the sky above the Buddha, and from them emanate such wonderful sounds: 'Yes, World Honored One! The Bodhisattvas of the Bhadrakalpa have sent us to offer to the Great Sage (the Buddha) and Vajrapani, to present Dharma offerings, and to proclaim the Tathagata's (Buddha's) true, inconceivable, and secret teachings. All of this is due to the Buddha's majestic transformations.' At that time, all the attendees of the assembly, upon hearing these teachings, were overjoyed. They all joined their palms together, bowed to Vajrapani, showing even greater respect, and manifested various transformations, proclaiming: 'We, World Honored One! Because we have obtained great benefit and boundless joy, we have been able to see Vajrapani and hear the Tathagata's inconceivable secret teachings. If there are beings who can hear the essence of this scripture and believe and practice it, they will draw near to the path of enlightenment, without doubt or hesitation, entering the Buddha's teachings. Then, it can be said that they will not regress and will reach the unsurpassed, true, and right path.' Then, the Buddha praised Vajrapani, saying: 'Excellent, excellent! Your words are truly in accordance with my intention.' He then said to the Bodhisattva Jiyi: 'Great Bodhisattva! The Tathagata's merits are truly wondrous and real, possessing the Four Fearlessnesses (the Buddha's four qualities of fearlessness). This scripture, as Vajrapani has praised, speaks of the supreme teachings. These righteous ones, the Buddhas' honored Dharma and wisdom are so lofty and great. Those who hear this Dharma will not be afraid, will not be fearful, and will not harbor any dread in their hearts. They will understand the meaning of the Dharma. If they can uphold, recite, learn, and widely proclaim it to others, they will soon receive the Buddha's prediction of enlightenment. They should be regarded as those who will quickly attain the unsurpassed, true, and right path, achieving the most perfect enlightenment.' At that time, in the very center of the assembly ground, in front of the World Honored One, the ground immediately split open.

裂深六十八百千由旬，自然出水渧大如車釭，上虛空中高至梵天，灑三千大千世界。佛告寂意：「汝寧見此其大渧水上虛空中，灑乎三千大千世界地乎？」

對曰：「已見。天中之天！唯然大聖！垂愍唯說何所先瑞？」

佛告寂意：「仁當知此，今斯水渧，地無思想無所裂壞水自然出，諸法師等亦復若斯，若以受持是經至要，住如上教而奉行法，皆當裂壞六十二見眾邪疑網，逮得於此不可盡明法辯才之慧，斯諸正士為諸眾生快說正法普悅眾心。又寂意！知是經典者，盡脫眾惡三塗之難乎。」

時賢者舍利弗前白佛言：「今賢劫中諸菩薩眾在於十方諸佛世界凈修梵行，云何於是密跡金剛力士，斯諸菩薩后成佛時皆當手執金剛侍從后乎？」

佛言：「且止。舍利弗！是不可思議。諸天世人得聞是言，將無怪惑，菩薩所行或能不信。」

舍利弗復白佛言：「若有學人殖眾德本，當信樂之，我等咸當受如來命。」佛言：「汝寧見此密跡金剛力士住侍佛后乎？」

答曰：「已見。」

佛言：「以神通力本願所致，常當供養諸菩薩眾，于賢劫中當成佛時，密跡力士常應侍之亦如侍我也。是舍利弗！密跡金剛力士，皆于賢劫諸菩薩眾常當侍衛。賢劫諸佛以神通力，皆是本宿自在誓願。」

【現代漢語翻譯】現代漢語譯本地面裂開六十八百千由旬（古印度長度單位，一由旬約11-16公里），自然涌出水滴，大如車輪的鐵箍，升到虛空中，高至梵天（色界天的最高層），灑遍三千大千世界。佛告訴寂意：『你可曾見到這巨大的水滴在虛空中，灑遍三千大千世界嗎？』寂意回答說：『我已見到。天中之天！偉大的聖者！請您慈悲地告訴我們，這是什麼先兆？』佛告訴寂意：『你應該知道，現在這水滴，地面沒有思想，也沒有被破壞，水自然涌出。各位法師也應如此，如果受持這部經典至關重要的教義，按照上面的教導奉行佛法，都將破除六十二種邪見和各種疑惑，獲得不可窮盡的明法辯才的智慧。這些正士會為眾生宣說正法，使大眾歡喜。還有，寂意！瞭解這部經典的人，都能脫離各種惡道和三惡道的苦難。』這時，賢者舍利弗上前對佛說：『現在賢劫（我們所處的時代）中的各位菩薩在十方諸佛世界清凈修行，為什麼這位密跡金剛力士（護法神）會在這些菩薩成佛時，都手持金剛杵侍奉在他們身後呢？』佛說：『先別說這個，舍利弗！這是不可思議的。如果天人和世人聽到這話，可能會感到奇怪和疑惑，菩薩的修行或許會不被相信。』舍利弗又對佛說：『如果有學人積累了眾多功德，應當會信受樂意，我們都將遵從如來的教誨。』佛說：『你可曾見到這位密跡金剛力士侍奉在我身後嗎？』回答說：『我已見到。』佛說：『這是他以神通力和本願所致，他常常供養各位菩薩，在賢劫中各位菩薩成佛時，密跡力士也應侍奉他們，就像侍奉我一樣。舍利弗！密跡金剛力士，在賢劫中常常侍衛各位菩薩。賢劫諸佛以神通力，都是他們過去世自在的誓願所致。』

【English Translation】 English version The ground cracked open for sixty-eight hundred thousand yojanas (an ancient Indian unit of distance, approximately 11-16 kilometers per yojana), and water naturally gushed out, with drops as large as the iron hoops of chariot wheels, rising into the sky, reaching as high as the Brahma heaven (the highest realm of the Form realm), and sprinkling throughout the three thousand great thousand worlds. The Buddha said to Jiyi: 『Have you seen these huge water drops in the sky, sprinkling throughout the three thousand great thousand worlds?』 Jiyi replied: 『I have seen it. O, the one among the heavens! O, Great Sage! Please, out of compassion, tell us what this omen signifies?』 The Buddha told Jiyi: 『You should know that this water drop now, the ground has no thought, nor is it broken, the water naturally emerges. All Dharma masters should be like this, if they uphold the essential teachings of this sutra, and practice the Dharma according to the above teachings, they will all break through the sixty-two kinds of wrong views and various doubts, and attain the wisdom of inexhaustible eloquence in explaining the Dharma. These righteous ones will preach the true Dharma for all beings, making the masses rejoice. Also, Jiyi! Those who understand this sutra will all be freed from the difficulties of all evil paths and the three evil realms.』 At this time, the worthy Shariputra stepped forward and said to the Buddha: 『Now, the various Bodhisattvas in the Bhadrakalpa (the current eon) are practicing pure conduct in the Buddha worlds of the ten directions. Why is it that this Vajrapani (a guardian deity) will be holding a vajra and attending behind these Bodhisattvas when they become Buddhas?』 The Buddha said: 『Let it be for now, Shariputra! This is inconceivable. If the gods and people of the world hear this, they may feel strange and doubtful, and the practice of the Bodhisattvas may not be believed.』 Shariputra again said to the Buddha: 『If there are learners who have accumulated many merits, they should believe and rejoice, and we will all follow the Tathagata's teachings.』 The Buddha said: 『Have you seen this Vajrapani attending behind me?』 He replied: 『I have seen it.』 The Buddha said: 『This is due to his supernatural power and original vow. He often makes offerings to the various Bodhisattvas, and when the various Bodhisattvas become Buddhas in the Bhadrakalpa, Vajrapani should also attend to them, just as he attends to me. Shariputra! Vajrapani will always guard the various Bodhisattvas in the Bhadrakalpa. The Buddhas of the Bhadrakalpa, through their supernatural powers, are all due to their past vows of freedom.』

佛言：「舍利弗！正使三千大千世界一切眾生將來成佛皆當須侍，得佛道時亦執金剛悉衛侍后而自示現。雖爾變化，又此正士神足之德建立聖威未曾損耗。舍利弗！寧見彌勒菩薩，今密跡金剛力士常侍其後？」

答曰：「已見。世尊！以是之故承佛聖旨，從古以來未曾聞斯。」

佛告舍利弗：「常侍彌勒，汝等不見也。亦在他方諸佛國土諸菩薩來，天帝釋梵及四天王，見密跡金剛力士侍于彌勒菩薩之後。又時其餘賢劫之中，彌勒菩薩及余菩薩化作億百千垓諸菩薩眾，皆在其後而侍化人開度眾生。以是正士所建立威不可思議神足威變巍巍如是，具足眾德六通慧力，不可限量。」

於是寂意菩薩謂密跡金剛力士曰：「豈能屈意班宣如來修勤苦行、莊嚴道樹降伏魔官而轉法輪造立至諦？仁者所明，具說意旨。」

密跡金剛力士謂寂意曰：「其功德勛不可限量，假使住命一劫稱其至德，不能具宣講論意旨，承佛威神粗舉其要。」又曰：「寂意！菩薩所行不以一事修勤苦行，菩薩行法為外異學，欲濟危厄故示現義，各以隨宜從其身行，多少明宣顯其威儀，因而得化外學眾邪。現身最勝尊豪難逮，所行勤苦甚不可及。示現菩薩威儀禮節，一切外學眾邪異業所不能逮。菩薩在彼住一章句解無量義，

【現代漢語翻譯】現代漢語譯本佛對舍利弗說：『即使三千大千世界的一切眾生將來都成佛，他們成佛時也都需要侍者，得道成佛時也會有執金剛神在身後衛護並顯現。即使如此變化，這位正士的神足功德所建立的聖威也未曾損耗。舍利弗，你難道看見彌勒菩薩現在有密跡金剛力士常侍其後嗎？』舍利弗回答說：『我已看見。世尊！正因如此，我才領受佛的聖旨，從古以來從未聽聞過這樣的事。』佛告訴舍利弗：『常侍奉彌勒菩薩，你們是看不見的。在其他佛國，諸菩薩來此，天帝釋、梵天以及四大天王，他們能看見密跡金剛力士侍奉在彌勒菩薩之後。而且在其餘的賢劫中，彌勒菩薩和其他菩薩會化作億百千垓的菩薩眾，都在其後侍奉，化現的人開導眾生。這位正士所建立的威德不可思議，神足威變巍巍如是，具足眾德、六通慧力，不可稱量。』這時，寂意菩薩對密跡金剛力士說：『您能否屈尊宣說如來修習勤苦之行、莊嚴道樹、降伏魔官、轉法輪、建立至諦的功德？請您詳細說明其中的意義。』密跡金剛力士對寂意菩薩說：『其功德勛不可稱量，即使住世一劫來稱讚他的至德，也不能完全宣講其中的意義。我承佛的威神，粗略地舉其要點。』他又說：『寂意，菩薩的修行不是隻用一件事來修習勤苦之行。菩薩的行法是爲了外道異學，爲了救濟危難而示現的義理，各自根據情況從自身修行，多少明宣，顯現其威儀，從而感化外道邪眾。菩薩示現最勝尊貴的形象，難以企及，所修的勤苦也極其難以達到。菩薩示現威儀禮節，一切外道邪眾的異業都不能企及。菩薩在那裡住於一句，就能解釋無量的意義，』

【English Translation】 English version The Buddha said, 'Shariputra, even if all the beings in the three thousand great thousand worlds were to become Buddhas in the future, they would all need attendants when they attain Buddhahood. When they attain the path of Buddhahood, Vajra-wielding deities would also be present behind them, protecting and manifesting themselves. Even with such transformations, the holy power established by this righteous one's miraculous powers would not be diminished. Shariputra, have you seen the Bodhisattva Maitreya with the Vajra-wielding deity always attending behind him?' Shariputra replied, 'I have seen it, World Honored One! It is because of this that I receive the Buddha's holy teachings, for I have never heard of such a thing since ancient times.' The Buddha told Shariputra, 'You do not see the one who constantly attends Maitreya. In other Buddha lands, Bodhisattvas come here, and the Emperor Sakra, Brahma, and the Four Heavenly Kings see the Vajra-wielding deity attending behind the Bodhisattva Maitreya. Moreover, during the remaining kalpas, the Bodhisattva Maitreya and other Bodhisattvas will transform into hundreds of thousands of kotis of Bodhisattvas, all attending behind him, and these transformed beings will guide sentient beings. The power established by this righteous one is inconceivable, his miraculous powers are majestic, and he is endowed with all virtues, the six supernormal powers, and wisdom, which are immeasurable.' Then, the Bodhisattva Jiyi said to the Vajra-wielding deity, 'Could you condescend to explain the merits of the Tathagata's practice of diligent austerities, the adornment of the Bodhi tree, the subjugation of the demonic forces, the turning of the Dharma wheel, and the establishment of the ultimate truth? Please explain the meaning in detail.' The Vajra-wielding deity said to Jiyi, 'His merits and virtues are immeasurable. Even if one were to live for a kalpa and praise his supreme virtues, one could not fully explain the meaning. I will, by the Buddha's divine power, briefly mention the essentials.' He also said, 'Jiyi, the Bodhisattva's practice is not limited to one act of diligent austerity. The Bodhisattva's practice is for the sake of external heretics, and to save them from danger, they manifest the meaning, each according to their situation, practicing from their own bodies, proclaiming the teachings to varying degrees, and displaying their majesty, thereby converting external heretics. The Bodhisattva manifests the most supreme and noble form, which is difficult to attain, and the diligent austerities they practice are extremely difficult to achieve. The Bodhisattva manifests the proper conduct and etiquette, which cannot be attained by the different practices of all external heretics. The Bodhisattva, by dwelling on one phrase, can explain immeasurable meanings.'

或現上方、或現日月周旋往反、或現神通飛行仙人隱處、或現儒林國師居士、或現宗長聖帝四王、或現帝釋梵天轉輪聖王、或以自現行不具足，或現其身臥荊棘上、或現臥䴬草上、或臥土上、或現所臥或畏或無所畏、或現臥處、或現坐食果、或現弊衣、或臥泡上、或現赭衣、或現裸形所共遊居，或現服食猶孝子睒、或現惡食、或現食豆谷、或現食麻米、或現食蘿菔若芋蕪菁、或以食餔若食菜茹、或食荊棘、或服葉花實、或現食棗果，或能一食、或再食、或現常食、或現七日一食、或現十五日一食、或有一月一食、或服一渧蘇、或服一渧油、或服一渧蜜、或服一渧水、或服一渧乳、或現不食，或現常住、或現常坐。如是寂意！是及余行不可稱計威儀禮節，是為菩薩所現苦行。菩薩所現勤苦之行具足六年，不但一行威儀禮節，行若干種示現具足，復以超是堅固勤修精進。又諸眾生不見如來若干品威儀禮節，亦不能知菩薩所為。若有眾生能修行道，如其所行舉動進止威儀禮節，以是開化使得度脫。若見菩薩威儀禮節，乃能睹之菩薩所行觀無妄想。是為菩薩所行勤苦，具足開化六十垓人三百萬諸天人民皆入道業，爾時菩薩行微妙業。又菩薩行在於所生，坐寶挍露高閣之臺而示現生，無眾患難、永得安隱、三昧常定，而反示現六

年苦行復見起去。彼時諸天求於法樂，若志經典不慕世俗住菩薩邊，無有異業唯班宣法是為菩薩。時有菩薩名曰法種，好樂大乘入于大哀。復有法典名入不可思議法門，又號普攝，降伏眾邪一切諸魔入苦難慧永獲大安。」

密跡金剛力士謂寂意菩薩：「菩薩勤行竟六年已，輒如所現精進威儀從其坐起，詣于尼連閑靜河邊，順示從世故到閑靜流河水際，洗身清凈度河水去，往至他處而獨立焉。有彌迦女名善蔭，構千頭牛而取其乳，展轉相飲取后淳湩用作湩糜，在釜跳上數十丈。女怪所以。梵志佔之，臨成佛者乃應服耳。時女赍往詣菩薩所，及六萬天、龍、鬼神、揵沓和等，各各赍食奇異甘膳詣菩薩所，各自啟曰：『唯愿垂愍受是供養。』於時菩薩受善蔭彌迦女乳糜服食，亦取一切六萬天、龍、鬼神、揵沓和妻飯，示現皆食。諸來施者各各自見獨受其食不見他人，他人亦不知之。時一一人各自念言：『菩薩獨念取我供食，當逮無上正真之道成最正覺。』以是喜悅發大道意，應時得立不退轉地。是為名曰受供膳食，開化眾生故現六年勤苦行業。」

密跡金剛力士謂寂意曰：「是為菩薩隨其世俗受供而食，使身氣力充備安和。往詣樹下，又有地神名善地天子告諸天子及餘地行天神：『持地不動莫令肅震，斷眾愛慾

【現代漢語翻譯】現代漢語譯本：

又經過多年的苦行，（菩薩）再次起身離去。那時，諸天都渴望佛法的喜悅，如果他們立志于經典，不羨慕世俗，就會住在菩薩身邊。他們沒有其他行為，只是宣揚佛法，這就是菩薩的作為。當時有一位菩薩名叫法種（Dharma Seed），他喜愛大乘佛法，進入大悲之中。還有一部佛典名為入不可思議法門（Entering the Inconceivable Dharma Gate），又號普攝（Universal Embrace），它能降伏各種邪見，使一切魔障進入苦難的智慧，永遠獲得大安樂。

密跡金剛力士（Vajrapani）對寂意菩薩（Shanti-mati Bodhisattva）說：『菩薩勤奮修行六年之後，就如他所展現的精進威儀那樣，從座位上起身，前往尼連禪靜河（Nairanjana River）邊。他順應世俗的示現，來到閑靜的河邊，洗凈身體，渡過河水，前往他處獨自站立。有一位名叫善蔭（Good Shade）的彌迦女（Mika），她擠了一千頭牛的奶，輪流飲用，取最後濃稠的乳汁做成乳糜，在鍋里跳躍到數十丈高。女子感到奇怪，梵志（Brahmin）占卜說，這是將要成佛的人才應該享用的食物。當時，女子帶著乳糜前往菩薩所在之處，還有六萬天、龍、鬼神、乾闥婆（Gandharva）等，各自帶著奇異的甘美食物前往菩薩處，各自稟告說：『唯愿您慈悲接受這些供養。』當時，菩薩接受了善蔭彌迦女的乳糜食用，也接受了六萬天、龍、鬼神、乾闥婆等供奉的食物，示現全部都吃了。前來供養的人各自看到菩薩只接受了自己的食物，沒有看到其他人，其他人也不知道。當時，每個人各自心想：『菩薩只接受我的供養，一定會證得無上正真之道，成就最正覺。』因為這種喜悅，他們發起了大道之心，當時就獲得了不退轉的地位。這就是所謂的接受供養的膳食，爲了開化眾生，才示現六年勤苦的修行。』

密跡金剛力士對寂意說：『這就是菩薩順應世俗接受供養而食，使身體氣力充足，安穩平和。他前往樹下，又有一位地神名叫善地天子（Good Earth Deva）告訴諸位天子和其餘地行天神：『保持大地不動，不要讓它震動，斷絕眾生的愛慾。』 English version:

After many years of ascetic practices, (the Bodhisattva) rose again and departed. At that time, the devas were seeking the joy of the Dharma. If they were devoted to the scriptures and did not admire worldly things, they would stay by the Bodhisattva's side. They had no other actions but to proclaim the Dharma; this is what a Bodhisattva does. At that time, there was a Bodhisattva named Dharma Seed, who loved the Mahayana teachings and entered into great compassion. There was also a scripture called Entering the Inconceivable Dharma Gate, also known as Universal Embrace, which could subdue all kinds of wrong views, lead all demonic obstacles into the wisdom of suffering, and attain great peace forever.

Vajrapani, the Secret Trace Vajra Warrior, said to Shanti-mati Bodhisattva: 'After the Bodhisattva diligently practiced for six years, just as he had shown his diligent demeanor, he rose from his seat and went to the bank of the Nairanjana River. Following the worldly custom, he came to the quiet riverbank, washed his body, crossed the river, and stood alone elsewhere. There was a Mika woman named Good Shade, who milked a thousand cows, drank the milk in turns, and used the last thick milk to make milk porridge, which jumped up dozens of feet in the pot. The woman was surprised, and a Brahmin divined that this was food that should only be eaten by someone who was about to become a Buddha. At that time, the woman brought the milk porridge to where the Bodhisattva was, along with sixty thousand devas, nagas, ghosts, gandharvas, and others, each bringing strange and delicious food to the Bodhisattva, and each said: 'May you have compassion and accept these offerings.' At that time, the Bodhisattva accepted the milk porridge from the Mika woman Good Shade, and also accepted the food offered by the sixty thousand devas, nagas, ghosts, gandharvas, and others, showing that he ate it all. Those who came to offer each saw that the Bodhisattva only accepted their food, and did not see others, and others did not know. At that time, each person thought: 'The Bodhisattva only accepted my offering, he will surely attain the unsurpassed true path and achieve the most perfect enlightenment.' Because of this joy, they aroused the mind of the great path, and at that time they attained the stage of non-retrogression. This is what is called accepting the offered food, and it was to enlighten sentient beings that he showed six years of diligent practice.'

Vajrapani said to Shanti-mati: 'This is how the Bodhisattva followed worldly customs to accept offerings and eat, so that his body would be full of energy and peaceful. He went under a tree, and there was a earth deity named Good Earth Deva who told the devas and other earth-walking deities: 'Keep the earth still, do not let it shake, and cut off the desires of all beings.'

【English Translation】 After many years of ascetic practices, (the Bodhisattva) rose again and departed. At that time, the devas were seeking the joy of the Dharma. If they were devoted to the scriptures and did not admire worldly things, they would stay by the Bodhisattva's side. They had no other actions but to proclaim the Dharma; this is what a Bodhisattva does. At that time, there was a Bodhisattva named Dharma Seed (法種), who loved the Mahayana teachings and entered into great compassion. There was also a scripture called Entering the Inconceivable Dharma Gate (入不可思議法門), also known as Universal Embrace (普攝), which could subdue all kinds of wrong views, lead all demonic obstacles into the wisdom of suffering, and attain great peace forever. Vajrapani (密跡金剛力士), the Secret Trace Vajra Warrior, said to Shanti-mati Bodhisattva (寂意菩薩): 'After the Bodhisattva diligently practiced for six years, just as he had shown his diligent demeanor, he rose from his seat and went to the bank of the Nairanjana River (尼連禪靜河). Following the worldly custom, he came to the quiet riverbank, washed his body, crossed the river, and stood alone elsewhere. There was a Mika woman (彌迦女) named Good Shade (善蔭), who milked a thousand cows, drank the milk in turns, and used the last thick milk to make milk porridge, which jumped up dozens of feet in the pot. The woman was surprised, and a Brahmin (梵志) divined that this was food that should only be eaten by someone who was about to become a Buddha. At that time, the woman brought the milk porridge to where the Bodhisattva was, along with sixty thousand devas, nagas, ghosts, gandharvas (乾闥婆), and others, each bringing strange and delicious food to the Bodhisattva, and each said: 'May you have compassion and accept these offerings.' At that time, the Bodhisattva accepted the milk porridge from the Mika woman Good Shade, and also accepted the food offered by the sixty thousand devas, nagas, ghosts, gandharvas, and others, showing that he ate it all. Those who came to offer each saw that the Bodhisattva only accepted their food, and did not see others, and others did not know. At that time, each person thought: 'The Bodhisattva only accepted my offering, he will surely attain the unsurpassed true path and achieve the most perfect enlightenment.' Because of this joy, they aroused the mind of the great path, and at that time they attained the stage of non-retrogression. This is what is called accepting the offered food, and it was to enlighten sentient beings that he showed six years of diligent practice.' Vajrapani said to Shanti-mati: 'This is how the Bodhisattva followed worldly customs to accept offerings and eat, so that his body would be full of energy and peaceful. He went under a tree, and there was a earth deity named Good Earth Deva (善地天子) who told the devas and other earth-walking deities: 'Keep the earth still, do not let it shake, and cut off the desires of all beings.'

及諸結著，菩薩已到于樹王下。』嚴凈其地次第諸施，歡然三千世界自然清凈，散花燒香、香水灑地，迦留跡天持花鬼神下其天宮住虛空中，見菩薩欣然雨種種華。其四天王與其眷屬至四方域，以紫磨金網縵妙帳周遍覆蓋三千佛土以供養佛。天帝釋梵前有大神足，莊嚴如意咨嗟三千世界。忉利天、焰天各紫磨金帳而挍露之，紺琉璃帳覆三千大千佛土供養。兜率天珠校露帳挍飾供養如來巍巍堂堂，及諸天王微妙甚好如紫磨金，其心大悅供養如來雨好真珠。化善天王以明月珠、光明晃耀白玉銀帳，演其和音流佈十方，令三千世界莫不悅豫。乃至諸天清凈眾寶，威神無量無垢顯明。他化自在天化作一帳，眾寶合成，普奉事佛。諸天、龍、神、阿須倫、迦樓羅、真陀羅、摩休勒，各以神足聖力示現莊嚴，修治一切欲界。」

力士謂寂意：「爾時有大梵天王名曰威神自在，主三千世界極尊無量。其菩薩行往睹佛樹，又是天王告諸梵天：『諸仁當知，是菩薩大士於過去佛修治正行殖眾德本，稽首歸命無數諸佛，大愿不動堅強意固志不患厭，皆興一切諸菩薩行，奉修諸度所度無極，悉于其地而得自在。志性普和善修清凈，盡入一切眾生根本，皆通一切如來秘要悉度魔事。其眾德本不依仰人，為諸如來善修建立無上道法，為大導

【現代漢語翻譯】現代漢語譯本：'以及各種束縛，菩薩已經到達菩提樹下。'他們莊嚴地清掃地面，依次進行各種佈施，歡喜地使三千世界自然清凈，散花焚香，用香水灑地。迦留跡天（Kālarakṣita，持花鬼神）從天宮降下，停留在虛空中，見到菩薩欣喜地降下各種鮮花。四大天王（Cāturmahārājakāyika）和他們的眷屬從四方來到，用紫磨金網覆蓋著美妙的帳幔，周遍覆蓋三千佛土，以此供養佛。天帝釋（Śakra devānām indraḥ）和梵天（Brahmā）前有大神足，莊嚴地讚歎三千世界。忉利天（Trāyastriṃśa）、焰天（Yāma）各自用紫磨金帳來裝飾顯露，用紺琉璃帳覆蓋三千大千佛土進行供養。兜率天（Tuṣita）用珠寶裝飾的帳幔來裝飾供養如來，顯得巍峨堂堂，以及諸天王，他們的帳幔微妙美好如紫磨金，他們心中非常喜悅，供養如來，降下美好的珍珠。化善天王（Nirmāṇarati）用明月珠、光明晃耀的白玉銀帳，演奏和諧的音樂，流佈十方，使三千世界沒有不感到喜悅的。乃至諸天用清凈的眾寶，威神無量，無垢顯明。他化自在天（Paranirmitavaśavartin）化作一個帳幔，用眾寶合成，普遍地奉事佛。諸天、龍（Nāga）、神（Deva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊陀羅（Kiṃnara）、摩休勒（Mahoraga），各自用神足聖力示現莊嚴，修治一切欲界。力士對寂意說：'那時有一位大梵天王，名叫威神自在，主宰三千世界，極其尊貴無量。當菩薩前往觀看菩提樹時，這位天王告訴諸梵天：'諸位應當知道，這位菩薩大士在過去佛時修治正行，種植各種德本，稽首歸命無數諸佛，大愿不動，意志堅強，不感到厭倦，都興起一切諸菩薩行，奉修各種度，所度無極，都在其地而得自在。志向普遍和善，修持清凈，盡入一切眾生的根本，都通曉一切如來的秘密要義，全部度脫魔事。他們的各種德本不依賴於他人，為諸如來善修建立無上道法，成為大導師。'

【English Translation】 English version: 'And all the attachments, the Bodhisattva had already arrived under the King of Trees.' They solemnly cleaned the ground, performed various offerings in order, joyfully making the three thousand worlds naturally pure, scattering flowers, burning incense, and sprinkling fragrant water on the ground. The Kālarakṣita (flower-holding spirit) descended from his heavenly palace, staying in the void, and seeing the Bodhisattva, joyfully rained down various flowers. The Four Heavenly Kings (Cāturmahārājakāyika) and their retinues came from the four directions, using nets of purple-gold to cover the wonderful canopies, completely covering the three thousand Buddha lands to make offerings to the Buddha. The Śakra devānām indraḥ (Heavenly Emperor Śakra) and Brahmā had great divine powers, solemnly praising the three thousand worlds. The Trāyastriṃśa (Heaven of Thirty-three), and Yāma (Heaven of Yama) each used purple-gold canopies to decorate and reveal, using dark blue lapis lazuli canopies to cover the three thousand great thousand Buddha lands for offerings. The Tuṣita (Heaven of Contentment) used jewel-decorated canopies to adorn and offer to the Tathāgata, appearing majestic and dignified, and the heavenly kings, their canopies were subtle and beautiful like purple-gold, their hearts were very joyful, offering to the Tathāgata, raining down beautiful pearls. The Nirmāṇarati (Heaven of Transformation) used bright moon pearls, and bright white jade and silver canopies, playing harmonious music, spreading it in all directions, so that the three thousand worlds were all joyful. Even the heavens used pure precious treasures, with immeasurable divine power, immaculate and bright. The Paranirmitavaśavartin (Heaven of Mastery over Others' Creations) transformed into a canopy, made of various treasures, universally serving the Buddha. The gods, Nāgas (dragons), Devas (gods), Asuras (demons), Garuḍas (eagles), Kiṃnaras (celestial musicians), and Mahoragas (great serpents), each used their divine powers and holy strength to display solemnity, cultivating and governing all the desire realms. The strong man said to Śāntamati: 'At that time, there was a great Brahmā king named Powerful Divine Freedom, who ruled the three thousand worlds, extremely noble and immeasurable. When the Bodhisattva went to see the Bodhi tree, this king told the Brahmās: 'You should know that this great Bodhisattva, in the past Buddhas, cultivated righteous practices, planted various roots of virtue, bowed and took refuge in countless Buddhas, his great vows were unmoving, his will was strong, he did not feel weary, he all arose in all the Bodhisattva practices, practiced all the perfections, what was perfected was limitless, and all were free in that place. His aspirations were universally harmonious and good, he cultivated purity, entered into the roots of all sentient beings, understood all the secret essentials of the Tathāgatas, and completely liberated from demonic affairs. Their various roots of virtue did not rely on others, for the Tathāgatas they cultivated and established the unsurpassed Dharma, becoming great guides.'

師救濟眾生、班宣經典，一切眾生合一勇猛拔乎魔境，永無魔業曉了道法。為大醫王療眾生病，服解脫冠為大法王，演智慧光無極聖帝。不為世俗八法所拘，猶如蓮華不著塵水，執持諸法未曾忽忘，猶如江海智不可限，如須彌山不可動搖。凈洗其心如水洗垢，終不自大常行謙下。如明月珠去冥眾濁，於一切法而得自在。積眾德本，猶如梵天天上第一。往詣樹下降伏眾魔，逮得無上正真之道為最正覺，具足諸佛十種力、四無所畏、十八不共諸佛之法，轉大法輪為師子吼，充滿一切潤以法施。欲凈一切眾生道眼攝取諸法，棄外邪業九十六種，具足本願好見諸佛十方境界，大聖威德游得自在，第一諸度所濟無極。汝等仁者常當謙恪恭諸菩薩。』於是自在梵天于諸天前說是頌曰：

「『清凈正行，　　決上妙法，　　愍傷世間，　　哀及諸天。　　天中之天，　　天人中尊，　　大聖今往，　　詣佛樹下，　　當降伏魔，　　及與官屬，　　逮得正覺，　　成一切智。　　已樂備悉，　　最正覺業，　　便復以轉，　　正法之輪。　　大智無窮，　　大師子吼，　　可悅一切，　　眾生之心。　　以清凈故，　　致妙法眼，　　導師往詣，　　于佛樹下。　　降棄眾魔，　　消外異學，　　皆悉具足，　

【現代漢語翻譯】現代漢語譯本：導師救濟眾生，普遍宣講經典，使一切眾生合力勇猛地擺脫魔境，永遠沒有魔的干擾，明白瞭解佛法。如同偉大的醫王醫治眾生的疾病，佩戴解脫的冠冕成為大法王，展現無極聖帝的智慧之光。不被世俗的八法所束縛，如同蓮花不沾染塵土和水，執持諸法從不曾忘記，如同江海般智慧不可限量，如同須彌山般不可動搖。清凈自己的心如同用水洗去污垢，最終不會自大，常常保持謙虛。如同明月珠驅散黑暗和污濁，在一切法中獲得自在。積累眾多功德的根本，如同梵天（Brahma，色界天之主）在天上最為尊貴。前往菩提樹下降伏眾魔，證得無上正真之道成為最正覺（Anuttara-samyak-sambodhi，無上正等正覺），具足諸佛的十種力量（Dasabala，佛的十種智慧力）、四無所畏（Catur-vaisaradyani，佛的四種無畏的自信）、十八不共諸佛之法（Asta-dasa-avenika-buddha-dharma，佛獨有的十八種功德），轉大法輪如同獅子吼，充滿一切，用佛法滋潤眾生。想要清凈一切眾生的道眼，攝取諸法，捨棄外道的九十六種邪見，具足本願，樂於見到諸佛十方境界，大聖以威德之力自在遊行，以第一的諸度（Paramita，到達彼岸的方法）救濟眾生，沒有窮盡。你們這些仁者應當常常謙虛恭敬諸位菩薩。』於是自在梵天（Vasavartin，欲界第六天之主）在諸天面前說了這首偈頌：『清凈正行，決上妙法，憐憫傷痛世間，哀憐及於諸天。天中之天，天人中尊，大聖如今前往，菩提樹下，將降伏魔，以及魔的眷屬，證得正覺，成就一切智慧。已經樂於完備，最正覺的功業，便又開始轉動，正法的法輪。大智慧無窮無盡，大師子吼，能夠使一切，眾生的心歡悅。因為清凈的緣故，獲得微妙的法眼，導師前往，在菩提樹下。降伏捨棄眾魔，消除外道異學，都完全具足，

【English Translation】 English version: The Teacher saves all beings, universally proclaims the scriptures, enabling all beings to unite and bravely escape the realm of demons, forever free from demonic interference, and to understand the Dharma. Like a great physician healing the diseases of beings, wearing the crown of liberation as the great Dharma King, manifesting the light of wisdom of the supreme sage. Not bound by the eight worldly dharmas, like a lotus flower not stained by dust or water, holding onto all dharmas without ever forgetting, like the ocean, wisdom is immeasurable, like Mount Sumeru, unshakeable. Purifying one's own mind like washing away dirt with water, ultimately not becoming arrogant, always maintaining humility. Like a bright moon pearl dispelling darkness and turbidity, attaining freedom in all dharmas. Accumulating the roots of numerous merits, like Brahma (the lord of the Form Realm) being the most honored in the heavens. Going to the Bodhi tree to subdue all demons, attaining the unsurpassed true path to become the most perfectly enlightened one (Anuttara-samyak-sambodhi), possessing the ten powers of all Buddhas (Dasabala), the four fearlessnesses (Catur-vaisaradyani), and the eighteen unique qualities of all Buddhas (Asta-dasa-avenika-buddha-dharma), turning the great Dharma wheel like a lion's roar, filling everything, nourishing beings with the Dharma. Wishing to purify the Dharma eyes of all beings, grasping all dharmas, abandoning the ninety-six heretical views of external paths, fulfilling the original vows, delighting in seeing the realms of all Buddhas in the ten directions, the great sage freely travels with majestic power, saving beings with the first of all perfections (Paramita), without end. You virtuous ones should always be humble and respectful to all Bodhisattvas.』 Then Vasavartin (the lord of the sixth heaven of the Desire Realm) spoke this verse before all the devas: 『Pure and righteous conduct, deciding upon the supreme Dharma, having compassion for the suffering world, and pity for the devas. The deva of devas, the most honored among devas and humans, the great sage now goes, to the Bodhi tree, will subdue the demons, and their retinue, attaining perfect enlightenment, achieving all wisdom. Having already delighted in completing, the work of the most perfect enlightenment, then again begins to turn, the wheel of the true Dharma. Great wisdom is boundless, the great lion's roar, is able to make all, the hearts of beings rejoice. Because of purity, attaining the wonderful Dharma eye, the guide goes, to the Bodhi tree. Subduing and abandoning all demons, eliminating external heretical teachings, all are completely fulfilled,

本宿誓願，　　正覺法身，　　所見無倦。　　其時導師，　　往詣佛所，　　善哉一切，　　皆共和同，　　當好莊嚴，　　三千界地，　　是以校飾，　　于其欲界，　　色無色界，　　莊嚴如是。　　善哉梵天，　　其心仁和，　　此三千國，　　一切嚴凈。　　如是欲界，　　以清凈好，　　所見供養，　　復過於彼。　　名香木榓，　　眾花順義，　　斯寶光明，　　鼓眾伎樂，　　其有睹者，　　莫不欣喜。　　而梵天王，　　普三千界，　　從梵天王，　　至迦尼吒，　　各各梵天，　　平正清凈，　　在虛空中，　　神尊復尊。　　有天中天，　　見凈復凈。　　六十億載，　　諸天來會，　　為于菩薩，　　嚴金剛場。　　下諸天花，　　而雨供養，　　眾香香水，　　以用灑地，　　眾寶妙床，　　施設諸座，　　嚴凈校飾，　　佛樹下坐。　　我等導師，　　一切咨嗟，　　隨所安處，　　令其清凈。』」

時密跡金剛力士謂寂意菩薩：「時菩薩往而坐樹下，于其足底生千輻相，從出光明。其光遍照斯佛國土靡不周至，一切地獄、畜生、餓鬼、一切眾人苦惱休息。又大光照黑耳地獄，時黑耳地獄蒙世尊光，歡喜踴躍眾雲集焉。於時諸天咸說頌曰：

【現代漢語翻譯】現代漢語譯本『本來的宿願，是爲了證得正覺的法身（Dharmakāya，佛的法性之身），所見的一切都不會感到厭倦。那時，導師（指菩薩）前往佛陀所在之處，讚歎道：『一切都太好了，大家一起同心協力，好好地莊嚴三千大千世界。』因此，他們裝飾佈置，在欲界（Kāmadhātu，眾生有慾望的界域）中，沒有絲毫的瑕疵，莊嚴得如此殊勝。『太好了，梵天（Brahmā，印度教的創造神）的心地仁慈和善，這三千世界，一切都莊嚴清凈。』像這樣，欲界以清凈美好的事物，所見的供養，比之前更加殊勝。名貴的香木、榓香，各種鮮花都順應時節開放，這些寶物都散發著光明，敲響各種樂器，凡是看到的人，沒有不感到歡喜的。梵天王（Brahmā，梵天之王）遍佈三千世界，從梵天王到迦尼吒天（Akaniṣṭha，色界頂層天），各個梵天都平正清凈。在虛空中，神聖更加尊貴。天中之天，所見之處更加清凈。六十億年中，諸天都來集會，爲了菩薩，莊嚴金剛道場。他們降下各種天花，像雨一樣供養，用各種香和香水灑在地上，用各種珍寶裝飾的妙床，設定各種座位，莊嚴清凈地裝飾，在佛樹下安坐。我們這些導師，都讚歎不已，隨著各自安住的地方，令其清凈。』這時，密跡金剛力士（Guhyapāda Vajrapāṇi，佛教護法神）對寂意菩薩（Śāntamati Bodhisattva）說：『當時菩薩前往坐在樹下，他的腳底生出千輻輪相（cakra，佛的三十二相之一），從中發出光明。這光明遍照這個佛國，沒有哪個地方沒有照到，一切地獄、畜生、餓鬼、一切眾生的苦惱都得以休息。』『又有一道大光明照耀黑耳地獄（Kālasūtra，八大地獄之一），當時黑耳地獄蒙受世尊的光明，歡喜踴躍，眾生都聚集在那裡。』這時，諸天都說了偈頌：

【English Translation】 English version 'The original vow of past lives was to attain the Dharmakāya (the body of the Dharma, the essence of Buddhahood) of perfect enlightenment, and to never tire of seeing all things.' 'At that time, the guide (referring to the Bodhisattva) went to where the Buddha was, and praised: 『Everything is so wonderful, let us all work together to adorn the three thousand great thousand worlds well.』' 'Therefore, they decorated and arranged, in the desire realm (Kāmadhātu, the realm of beings with desires), without any flaws, adorned so supremely.' 'Excellent, the heart of Brahmā (the Hindu god of creation) is kind and benevolent, these three thousand worlds, all are adorned and pure.' 'Like this, the desire realm, with pure and beautiful things, the offerings seen, are even more supreme than before.' 'Precious fragrant wood, sandalwood, various flowers bloom in accordance with the seasons, these treasures all emit light, various musical instruments are played, and all who see it cannot help but feel joy.' 'The Brahma King (the king of Brahmā) pervades the three thousand worlds, from the Brahma King to the Akaniṣṭha heaven (the highest heaven in the realm of form), each Brahma is level, pure and clean.' 'In the empty space, the divine is even more noble. The heaven of heavens, wherever one looks, is even more pure. For sixty billion years, all the heavens gathered, to adorn the Vajra (diamond) platform for the Bodhisattva.' 'They descended various heavenly flowers, offering them like rain, using various fragrances and scented water to sprinkle on the ground, using various precious treasures to decorate the wonderful beds, setting up various seats, adorning and purifying, sitting under the Bodhi tree.' 'We, these guides, all praised endlessly, according to where each one dwells, making it pure.』' At that time, the Vajrapāṇi (the guardian deity) Guhyapāda said to the Śāntamati Bodhisattva: 'At that time, the Bodhisattva went and sat under the tree, and from the soles of his feet, a thousand-spoked wheel (cakra, one of the thirty-two marks of a Buddha) appeared, from which light emanated. This light illuminated the Buddha land, and no place was left unilluminated, all the sufferings of hell, animals, hungry ghosts, and all beings were relieved.' 'Also, a great light shone on the Kālasūtra hell (one of the eight great hells), at that time, the Kālasūtra hell received the light of the World Honored One, and rejoiced and leaped, and all beings gathered there.' At that time, all the heavens spoke in verses:

「『紫磨金色光，　　從天中眉出，　　來照我等身，　　令心中欣然。　　我值過去佛，　　睹見好瑞應，　　大雄必不疑，　　佛定出世間。　　善哉雜飾鬘，　　香花及涂熏，　　紫金明珠成，　　右手執持衣，　　鼓其妙伎樂，　　而受彩幡蓋，　　亦豎其大幢，　　供養於世尊。　　諸地獄中人，　　蒙光普清凈，　　以供奉于佛，　　承事于大聖。』

「於時黑耳大地獄中王與中宮俱，其所集眾一切各持花香雜香澤香、衣服幢蓋幡彩伎樂，出其宮宅上虛空中化作寶云，雨明月珠名香木榓及栴檀香眾花真珠，承龍大神神足變化，詣菩薩所稽首足下右繞三匝，與其眷屬各以所執供養之具，進上菩薩作其伎樂。以是頌偈而嘆世尊：

「『猶如有寶地，　　莊嚴雜豐妙，　　佛樹花果茂，　　獲坐其道場。　　如河定不流，　　若月住虛空，　　成佛普一切，　　降伏魔官屬。　　世尊眾祐曜，　　猶如日盛光，　　若如重六通，　　蜂王宣和音，　　演其光明慧，　　如梵天須輪。　　今日眾祐現，　　充滿藏無限，　　日月珠火光，　　天帝釋梵曜，　　能仁光適出，　　皆覆蔽其明。　　光現我宮殿，　　知佛興乎世，　　顯瑞應歡喜，　　知今佛

【現代漢語翻譯】現代漢語譯本『紫磨金色的光芒，從天中眉間射出，照耀我們的身體，使我們心中欣喜。我曾值遇過去的佛陀，親眼見到如此美好的瑞相，大雄（指佛陀）必定無疑，佛陀定會出世於人間。多麼美好啊，這雜色的花鬘，還有香花和涂香，以及紫金明珠製成的飾品，右手執持著衣物，敲響美妙的樂器，接受彩色的幡蓋，也豎起高大的幢幡，以此供養世尊。地獄中的眾生，蒙受佛光普照而清凈，以此來供奉佛陀，侍奉大聖。』當時，黑耳大地獄的獄王和他的王后，以及他們聚集的眷屬，各自拿著花香、雜香、澤香、衣服、幢幡、彩旗和樂器，從他們的宮殿升到虛空中，化作寶云，降下明月珠、名貴的香木、榓香和栴檀香，以及各種鮮花和珍珠。他們承蒙龍大神的神通變化，來到菩薩所在之處，向菩薩的足下頂禮，右繞三匝，和他們的眷屬一起，各自拿著供養的物品，獻給菩薩，並演奏音樂。他們用這些偈頌來讚歎世尊：『猶如擁有寶藏之地，莊嚴而又豐富美好，佛樹花果茂盛，菩薩將在此道場證悟。如同河流不再流動，如同月亮停留在虛空，成佛后將普度一切眾生，降伏魔王的眷屬。世尊的福德光輝，猶如太陽的光芒，又如具備六神通的尊者，如同蜂王發出和諧的聲音，闡述光明智慧，如同梵天的輪盤。今日，世尊的福德顯現，充滿無盡的寶藏，日月珠火的光芒，天帝釋和梵天的光輝，都被能仁（指佛陀）的光芒所遮蔽。佛光照耀我的宮殿，我知道佛陀將要出世，顯現瑞相，我歡喜地知道，現在佛陀已經出世。』

【English Translation】 English version 'A light of purple-gold color, emanated from between the eyebrows in the sky, illuminating our bodies, making our hearts joyful. I have encountered past Buddhas, and witnessed such auspicious signs. The Great Hero (referring to the Buddha) will surely not doubt, the Buddha will certainly appear in the world. How wonderful are these variegated garlands, fragrant flowers and scented ointments, and ornaments made of purple-gold pearls, holding garments in their right hands, playing exquisite music, receiving colorful banners and canopies, and also erecting tall banners, offering them to the World Honored One. The beings in the hells, bathed in the Buddha's light, become pure, and thus offer to the Buddha, serving the Great Sage.' At that time, the king of the Black Ear Great Hell, along with his queen and their assembled retinue, each holding flowers, incense, mixed fragrances, scented oils, garments, banners, colorful flags, and musical instruments, rose from their palaces into the sky, transforming into jeweled clouds, raining down bright moon pearls, precious fragrant wood, myrrh, and sandalwood, as well as various flowers and pearls. They, through the divine power of the great dragon deity, came to where the Bodhisattva was, bowed at the Bodhisattva's feet, circumambulated three times to the right, and together with their retinue, each with their offerings, presented them to the Bodhisattva, and played music. They praised the World Honored One with these verses: 'Like a land with treasures, adorned with abundance and beauty, the Bodhi tree is flourishing with flowers and fruits, the Bodhisattva will attain enlightenment in this place. Like a river that no longer flows, like the moon that remains in the sky, after becoming a Buddha, he will liberate all beings, and subdue the retinue of Mara. The World Honored One's blessings shine like the sun's light, like a venerable one with six supernormal powers, like a bee king emitting harmonious sounds, expounding luminous wisdom, like the wheel of Brahma. Today, the World Honored One's blessings manifest, filling boundless treasures, the light of the sun, moon, pearls, and fire, the radiance of Indra and Brahma, are all obscured by the light of the Sage (referring to the Buddha). The Buddha's light illuminates my palace, I know that the Buddha will appear in the world, manifesting auspicious signs, I joyfully know that the Buddha has now appeared.'

出現。　　見聞拘留孫、　　拘那牟尼佛、　　迦葉詣佛樹，　　適聞音供之。　　見於無等倫，　　瑞應與彼同，　　心生歡喜悅，　　今必當有佛。　　世尊我善利，　　得廣供養佛，　　以四事世光，　　奉信行恭敬。　　所積功德福，　　具足奉明眼，　　是世光明曜，　　成佛無等倫。』

「爾時菩薩往到迦鄰龍王所止土界，龍王見佛心中欣然，自出其室往詣佛樹住佛之右。又有一人名曰吉安遙住視佛，因求好草手執此草，觀菩薩至詣佛樹下，諸天宣暢柔軟微妙，咨嗟德音安隱巍巍可意快樂無上之德，繞佛轉進。其草香好香風流佈，靡麗光澤好細無量猶如天衣。如是好草，以時執持往到其所，以此好草貢與菩薩，稽首足下右繞七匝，以仁和心至不退轉，發無思議無上正真之道。心自念言：『不當作是非宜之行。所觀若斯無吉不來。』乃至吉安以時施與菩薩之草，當發無上正真道意。所以者何？本願所致。寂意當知，吉安乃往宿世本願作是。所以者何？我憶識念，寂意菩薩！乃往過去無央數世經九十一劫，維衛佛時興出乎世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。其佛世時，有千比丘凈修梵行。彼時世尊授是千比丘決，在賢劫中當成

【現代漢語翻譯】現代漢語譯本『我曾見到拘留孫（Kakusandha，過去七佛之一）佛、拘那牟尼（Konagamana，過去七佛之一）佛，以及迦葉（Kasyapa，過去七佛之一）佛來到菩提樹下，我適時聽到他們的教誨並供養他們。我見到他們無與倫比，他們的瑞相與我所見相同，心中充滿歡喜，知道現在必定會有佛陀出現。世尊，我真是太幸運了，能夠廣泛地供養佛陀，用四事（衣食住藥）來侍奉世間的光明，以虔誠的信仰和恭敬之心對待他。我所積累的功德福報，都用來供奉給這位明眼人（佛陀），他是世間的光明，成就無與倫比的佛陀。』那時，菩薩前往迦鄰（Kalinga）龍王所居住的領地，龍王見到佛陀心中欣喜，親自走出住所來到菩提樹下，站在佛陀的右邊。還有一個人名叫吉安（Jian），他遠遠地看著佛陀，因為想要得到好草，就手拿著草，看著菩薩來到菩提樹下。諸天宣揚著柔和微妙的讚歎之聲，讚美佛陀安穩巍峨、令人喜悅、無上的功德，圍繞著佛陀轉動前進。那草香氣芬芳，香風飄散，美麗光澤，細緻無量，猶如天衣一般。吉安拿著這樣美好的草，及時來到佛陀面前，將這好草供奉給菩薩，向菩薩的腳下頂禮，右繞七匝，以仁慈和合的心，達到不退轉的境界，發起了不可思議的無上正真之道。心中自念：『不應該做不適宜的事情。我所看到的景象如此，沒有吉祥不會到來。』乃至吉安及時將草施與菩薩，當即發起了無上正真道的心意。這是為什麼呢？這是因為他本來的願力所致。寂意（Jiyi）你應當知道，吉安在過去世就發過這樣的本願。這是為什麼呢？我回憶起，寂意菩薩！在過去無量無數世，經歷了九十一劫，在維衛（Vipasyin，過去七佛之一）佛出世的時候，如來、至真、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。在那位佛陀在世的時候，有千位比丘清凈地修行梵行。那時，世尊給這千位比丘授記，說他們在賢劫中將成佛。

【English Translation】 English version 'I have seen Kakusandha (one of the past seven Buddhas), Konagamana (one of the past seven Buddhas) Buddha, and Kasyapa (one of the past seven Buddhas) Buddha come to the Bodhi tree. I heard their teachings and made offerings to them at the appropriate time. I saw that they were unparalleled, their auspicious signs were the same as what I have seen, and my heart was filled with joy, knowing that there must be a Buddha appearing now. World Honored One, I am so fortunate to be able to make extensive offerings to the Buddha, to serve the light of the world with the four requisites (clothing, food, shelter, and medicine), and to treat him with sincere faith and respect. All the merits and blessings I have accumulated, I offer to this clear-eyed one (the Buddha), who is the light of the world, and who will achieve unparalleled Buddhahood.' At that time, the Bodhisattva went to the territory where the Kalinga Dragon King resided. The Dragon King, seeing the Buddha, was delighted in his heart. He came out of his dwelling and went to the Bodhi tree, standing on the right side of the Buddha. There was also a person named Jian, who was watching the Buddha from afar. Because he wanted to get good grass, he held the grass in his hand, watching the Bodhisattva come to the Bodhi tree. The devas proclaimed soft and subtle praises, extolling the Buddha's peaceful, majestic, delightful, and supreme virtues, circling around the Buddha. The grass was fragrant, the fragrant wind spread, beautiful and lustrous, fine and immeasurable, like heavenly garments. Jian, holding such good grass, came to the Buddha in time, offered this good grass to the Bodhisattva, prostrated at the Bodhisattva's feet, circumambulated seven times to the right, with a kind and harmonious heart, reaching the state of non-retrogression, and aroused the inconceivable supreme and true path. He thought to himself: 'One should not do inappropriate things. The scene I see is like this, there is no auspiciousness that will not come.' Even Jian, who offered the grass to the Bodhisattva in time, immediately aroused the mind of the supreme and true path. Why is this? This is because of his original vow. Jiyi, you should know that Jian had made such an original vow in past lives. Why is this? I recall, Jiyi Bodhisattva! In the past immeasurable and countless lives, after ninety-one kalpas, when Vipasyin (one of the past seven Buddhas) Buddha appeared in the world, the Tathagata, the True One, the Perfectly Enlightened One, the One with Perfect Conduct and Understanding, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, called Buddha, the World Honored One. At the time when that Buddha was in the world, there were a thousand Bhikkhus who were purely practicing the Brahma-faring. At that time, the World Honored One gave predictions to these thousand Bhikkhus, saying that they would become Buddhas in the Bhadrakalpa.

無上正真之道為最正覺。時于會中有一長者名曰有志，聞授菩薩決，心自念言：『我于賢劫當成如來逮最正覺則不違宜，吾于彼世見施好草，時布師子座甚妙嚴凈仁和安然，緣是則發無上正真之道。』寂意！欲知爾時有志長者，今吉安是也。以是之故當作是觀，如其本願致吉安行。彼以隨時施與好草所可因號，后成佛時，名如來至真寶凈師子。爾時菩薩以授好草布佛樹下，又上樹神乃至虛空一萬天女，各以衣裓盛好天華，各取香花雜香澤香往迎菩薩，稽首作禮，各持眾花香幡蓋供養菩薩。以此贊曰：

「『無恐無所畏，　　無怯不懷難，　　建立難得值，　　無染無癡惡，　　無兇禍之罪，　　無慳嫉無愚，　　離欲以解脫，　　愿稽首大聖。　　以律化得度，　　粗獷及邪行，　　善為俗良賢，　　療治眾苦疾。　　見諸無救護，　　無燈光自歸，　　今佛興出世，　　濟脫於三世。　　諸天之大眾，　　各心抱踴悅，　　一切普雨花，　　眾花若干種。　　諸天所造供，　　衣被及細好，　　當成為佛道，　　皆發歡喜心。　　以坐樹王下，　　心不懷恐怖，　　以甘露之味，　　壞裂塵勞網。　　覺了乎寂然，　　致最尊佛道，　　如過去諸佛，　　曉了最勝法。　　其所

【現代漢語翻譯】現代漢語譯本無上正真之道（anuttara-samyak-sambodhi，無上正等正覺）是最高的覺悟。當時在法會中，有一位名叫有志的長者，聽到菩薩被授記，心中默唸：『我若在賢劫（bhadrakalpa，現在這個賢善的時代）成佛，證得最正覺，那也是合宜的。我曾在過去世看到有人佈施美好的草，當時鋪設的獅子座非常美妙莊嚴、清凈安穩，因此我發起了無上正真之道。』寂意（Shanti，佛弟子名）！你想知道那時有志長者是誰嗎？他就是現在的吉安（Jian）！因此應當這樣觀察，他因本願而成就了吉安的修行。他因為隨時佈施美好的草而得名，後來成佛時，佛號為如來至真寶凈師子（Tathagata Ratna-Visuddha-Simha）。當時菩薩用好草鋪在菩提樹下，又有樹神乃至虛空中的一萬天女，各自用衣襟盛滿美好的天花，各自拿著香花、雜香、澤香去迎接菩薩，頂禮膜拜，各自拿著各種花、香、幡、蓋供養菩薩。她們以此讚頌道：『無所畏懼，不膽怯不畏難，建立難得的功德，沒有污染沒有愚癡的惡行，沒有兇禍的罪過，沒有慳吝嫉妒沒有愚昧，遠離慾望而得解脫，愿頂禮大聖。以戒律教化眾生得度，粗暴和邪惡的行為得以糾正，善於引導世俗之人成為良善賢德，治療眾生的痛苦疾病。看到那些沒有救護的人，沒有燈光的人都來歸依，現在佛陀興盛於世，救度脫離三世的苦難。諸天大眾，各自心中充滿喜悅，普降各種鮮花，各種各樣的花朵。諸天所造的供養，衣服和細軟的物品，當成就佛道時，都發歡喜心。坐在菩提樹下，心中沒有恐懼，以甘露的滋味，摧毀塵世的煩惱網。覺悟到寂靜的境界，達到最尊貴的佛道，如同過去諸佛一樣，明瞭最殊勝的法。』

【English Translation】 English version The unsurpassed, true and right path (anuttara-samyak-sambodhi) is the most perfect enlightenment. At that time, in the assembly, there was an elder named Youzhi (Having Aspirations), who, upon hearing the prediction of the Bodhisattva, thought to himself: 'If I were to become a Tathagata (Thus Come One) and attain the most perfect enlightenment in the Bhadrakalpa (the current fortunate eon), it would be fitting. In a past life, I saw someone offering fine grass, and at that time, the lion seat that was laid out was extremely wonderful, majestic, pure, and peaceful. Because of this, I generated the unsurpassed, true and right path.' Shanti (Tranquility)! Do you want to know who that elder Youzhi was at that time? He is the current Jian (Peaceful)! Therefore, one should observe in this way, that he achieved the practice of Jian due to his original vow. He was named because he offered fine grass at all times. Later, when he became a Buddha, his name was Tathagata Ratna-Visuddha-Simha (Thus Come One, Jewel-Pure Lion). At that time, the Bodhisattva spread fine grass under the Bodhi tree, and there were also tree spirits and even ten thousand heavenly maidens in the sky, each filling their sleeves with fine heavenly flowers. Each took fragrant flowers, mixed fragrances, and scented fragrances to welcome the Bodhisattva, bowed in reverence, and each held various flowers, incense, banners, and canopies to make offerings to the Bodhisattva. They praised him with these words: 'Without fear, without timidity, without difficulty, establishing rare merit, without defilement, without the evil of ignorance, without the sin of misfortune, without stinginess, jealousy, or foolishness, liberated from desire, may we bow to the Great Sage. Through the precepts, beings are guided to liberation, the rough and evil deeds are corrected, skillfully guiding worldly people to become virtuous and wise, healing the suffering and sickness of beings. Seeing those without protection, those without light, all come to take refuge. Now the Buddha arises in the world, saving beings from the suffering of the three realms. The great assembly of gods, each with hearts full of joy, universally rain down various flowers, all kinds of flowers. The offerings made by the gods, clothing and fine articles, when the path of Buddhahood is achieved, all generate joyful hearts. Sitting under the Bodhi tree, the heart is without fear, with the taste of nectar, destroying the net of worldly afflictions. Awakening to the state of tranquility, attaining the most honored path of Buddhahood, like the Buddhas of the past, understanding the most supreme Dharma.'

奉行要，　　修無央數劫，　　以積累苦行，　　欲度于眾生。　　昔愿已得成，　　今正是其時，　　逮得尊佛道，　　唯演佈慈愍。』」

密跡金剛力士謂寂意菩薩：「佛以時取草往詣道樹，以此好草布其樹下，稽首作禮右繞七匝。適布座竟，應時八萬四千諸天子等睹菩薩布座心中欣然，尋設八萬四千師子之座。座甚微妙若干殊異，極高廣長眾寶合成，以奇珍為欄楯，週迴興立挍露之帳，以紫金飾，則用真珠垂珞其間，明月夜光雜廁羅列，瑰奇之寶以用作鈴懸之甚鳴，其音和雅無量調合。無數天衣而布其上。菩薩應時自變其身，普遍八萬四千師子之座。是諸天子各不相見亦不相知，一一天子心自念言：『菩薩獨處我師子座成最正覺。』以是悅心至不退轉，然後皆當逮得無上正真之道也。」

密跡力士謂寂意：「於時菩薩建立威神使魔知之，與無央數不可稱計億百千垓鬼神俱發，眷屬圍繞，皆被鎧甲、顯大神足興最勢力，將眾鬼兵週三百三十六萬里，顏貌各異所從不同，各現威勢無數眾難若干種像，兵仗嚴整、頭首各異、志願各別，飯食所行志操不同，言聲各別、辭談音異，皆詣菩薩。時魔波旬與大眷屬甚可畏懼，不順仁義所作大非，興反逆事不可見聞不怙道德，各執兵仗稱叫大呼，揚其音聲驚

【現代漢語翻譯】現代漢語譯本：『奉行要義，修行了無數劫，以積累的苦行，想要度脫眾生。過去的願望已經實現，現在正是時候，證得尊貴的佛道，唯有宣揚慈悲憐憫。』密跡金剛力士對寂意菩薩說：『佛陀按時取草前往菩提樹，用這好草鋪在樹下，稽首作禮，右繞七匝。剛鋪好座位，當時八萬四千諸天子等看到菩薩鋪座，心中欣喜，隨即設定了八萬四千獅子之座。這些座位非常微妙，各有不同，極其高廣長闊，由眾寶合成，用奇珍作為欄桿，周圍豎立著精美的帳幔，用紫金裝飾，用珍珠垂掛其間，明月夜光交錯羅列，珍奇的寶物用來做鈴鐺，懸掛著發出清脆的響聲，其聲音和諧優雅，無量調和。無數天衣鋪在上面。菩薩當時自身變化，普遍顯現在八萬四千獅子之座上。這些天子各自不相見，也不相知，每一位天子心中都自念道：『菩薩獨自在我的獅子座上成就最正覺。』因此心生喜悅，達到不退轉的境界，然後都將證得無上正真之道。』密跡力士對寂意說：『當時菩薩建立威神，使魔王得知，與無數不可稱計億百千垓的鬼神一同出發，眷屬圍繞，都披著鎧甲，顯現大神足，興起最強大的勢力，帶領著鬼兵周行三百三十六萬里，顏貌各異，來源不同，各自顯現威勢，無數的災難，各種各樣的形象，兵器裝備整齊，頭首各異，志願各不相同，飲食習慣和行為操守不同，言語聲音各異，辭談音調不同，都來到菩薩這裡。當時魔王波旬與大眷屬非常可怕，不順從仁義，所作所為大逆不道，興起反叛之事，不可見聞，不依靠道德，各自拿著兵器，稱叫大呼，揚起聲音，驚擾

【English Translation】 English version: 『Practicing the essentials, cultivating for countless kalpas, accumulating ascetic practices, desiring to liberate all beings. The past vows have been fulfilled, now is the right time, having attained the honored Buddhahood, only spreading compassion and mercy.』 The Vajra-wielding Yaksha, Secret Trace, said to the Bodhisattva Silent Intention: 『The Buddha, at the right time, took grass and went to the Bodhi tree, using this fine grass to spread beneath the tree, bowed his head in reverence, and circumambulated it seven times. Just as the seat was laid, eighty-four thousand devaputras (heavenly beings) saw the Bodhisattva laying the seat, and their hearts were filled with joy. They immediately set up eighty-four thousand lion thrones. These thrones were extremely subtle, each different, exceedingly high, wide, and long, made of various treasures, with rare jewels as railings, and exquisite canopies erected all around, adorned with purple gold, with pearls hanging in between, bright moon and night-shining gems interspersed, and rare treasures used as bells, hanging and making crisp sounds, their tones harmonious and elegant, immeasurably concordant. Countless heavenly garments were spread upon them. The Bodhisattva then transformed himself, universally appearing on eighty-four thousand lion thrones. These devaputras did not see each other, nor did they know each other, each devaputra thinking in their heart: 『The Bodhisattva alone is attaining the most perfect enlightenment on my lion throne.』 Because of this, their hearts were filled with joy, reaching the state of non-retrogression, and then they will all attain the unsurpassed, true, and correct path.』 The Yaksha Secret Trace said to Silent Intention: 『At that time, the Bodhisattva established his majestic power, making Mara (the demon king) aware of it. Mara, along with countless, immeasurable, incalculable billions of nayutas of ghosts and spirits, set out, surrounded by their retinues, all wearing armor, displaying great supernatural powers, and raising the most powerful forces, leading their ghost soldiers for three hundred and thirty-six million li (a Chinese unit of distance), their appearances different, their origins diverse, each displaying their power, countless calamities, various kinds of forms, their weapons and equipment well-organized, their heads and leaders different, their aspirations not the same, their eating habits and conduct different, their languages and voices different, their speech and tones different, all came to the Bodhisattva. At that time, Mara Papiyas (the demon king) and his great retinue were very frightening, not following benevolence and righteousness, doing great wrong, raising rebellious matters, not to be seen or heard, not relying on morality, each holding weapons, shouting loudly, raising their voices, disturbing

動三界，假使凡夫未離欲者得聞此音，輒當沸血從面孔出或恐怖死。其時菩薩不以此難而有畏矣亦無掛礙，於時菩薩興大悲哀，可畏音響自然消滅不知所湊。所以者何？欲安眾生不令被嬈、無危害患。菩薩逮承奉凈道心善權方便，雖聞此音了之本虛、本無有聲，衣毛不豎。見魔眾來，光顏益榮，大明顯發宣四事業志無所畏，以十六事興己辯慧，隨所可樂摧折大難，而告魔曰：『且止波旬！用為興發如斯色像無益之事而懷瞋毒，還自危身長夜不安？所以者何？波旬！今日發心欲壞菩薩，菩薩弘仁以大勇猛無盡大哀懷無極慈，降伏惡逆欲亂菩薩。菩薩本凈，消除垢濁羸劣閡心弊惡之塵，今日波旬反成菩薩。欲以螢火越日月光明，菩薩已免無限之底，演大柔和深妙道味甘露正覺。諸小蟲獸慾驚師子，魔今欲躄大無極樹以使摧折拔其根本。以牛跡水欲比大海，反長怨賊無益之城起兇敵心。今日魔王當與度怨，言談說事橫興反禍，惡鬼為倫當蠲迷惑，取道伴黨令至平等而無殊特，棄非法王，自歸聖道嚴凈微妙，生無上慧仁義法味，舍眾邪曲令心質樸。今日波旬心當惟念，過大曠野最後究竟盡生死源，而反馳騁入大海中。當乘大舟度終始流，今遇習學，值被劫燒並災樹木眾雜藥草，莫復毀壞大金剛術，當歸大道然後得佛，度脫十方

【現代漢語翻譯】現代漢語譯本震動三界，假使尚未斷除慾望的凡夫聽到這種聲音，就會血脈賁張，從面孔流出，或者因為恐懼而死。那時菩薩不會因為這種困難而感到畏懼，也沒有任何障礙。這時菩薩會生起大悲哀，可怕的聲響自然消失，不知去向。這是為什麼呢？爲了安撫眾生，不讓他們受到侵擾、沒有危害和憂患。菩薩已經證得清凈的道心，善於運用方便法門，即使聽到這種聲音，也明白它本來是虛幻的，本來就沒有聲音，連汗毛都不會豎起來。看到魔眾前來，光彩更加煥發，大放光明，宣說四種事業的志向，毫無畏懼，用十六種辯才來增強自己的智慧，隨眾生所喜好的方式來摧毀巨大的困難，然後告訴魔王說：『波旬（魔王名）！停止吧！用這種方式來興起如此的色相，做無益的事情，還懷著嗔恨的毒害，反而讓自己陷入危險，長夜不安，這又是為什麼呢？波旬！今天你發心想要破壞菩薩，菩薩卻以大勇猛、無盡的大悲哀、無限的慈悲來降伏那些想要擾亂菩薩的惡逆。菩薩本來就是清凈的，已經消除了污垢、虛弱、障礙內心的邪惡塵埃，今天波旬反而成就了菩薩。想要用螢火蟲的光芒來超越日月的光明，菩薩已經脫離了無限的深淵，演說大柔和、深妙的道味甘露正覺。小蟲子會驚動獅子，魔王現在想要搖動無極的大樹，使它摧折，拔除它的根本。想要用牛蹄印里的水來比擬大海，反而增長怨恨，在無益的城池裡樹立兇惡的敵人。今天魔王應當與我化解仇怨，言談說事卻橫生反禍，與惡鬼為伍，應當消除迷惑，選擇道友，讓他們達到平等而沒有差別，拋棄非法之王，歸依聖道，莊嚴清凈微妙，生起無上的智慧、仁義的法味，捨棄一切邪曲，使內心質樸。今天波旬應當思考，度過廣闊的曠野，最終徹底地斷絕生死之源，反而奔入大海之中。應當乘坐大船度過生死輪迴的河流，現在遇到學習的機會，就像遇到被劫燒的樹木和各種雜草，不要再毀壞大金剛術，應當歸向大道，然後才能成佛，度脫十方眾生。』

【English Translation】 English version Shaking the three realms, if ordinary people who have not yet detached from desire were to hear this sound, their blood would boil and flow from their faces, or they would die of terror. At that time, the Bodhisattva would not be afraid of this difficulty, nor would they have any hindrance. Then the Bodhisattva would arise great compassion, and the terrifying sound would naturally disappear, not knowing where it went. Why is this? It is to pacify sentient beings, not to let them be disturbed, without harm or worry. The Bodhisattva has attained a pure mind of the Way, is skilled in using expedient means, and even if they hear this sound, they understand that it is originally illusory, that there is originally no sound, and not even a hair on their body will stand on end. Seeing the demon hosts coming, their radiance becomes even more glorious, they emit great light, proclaim the aspirations of the four endeavors, without fear, and use sixteen kinds of eloquence to enhance their wisdom, destroying great difficulties in ways that please sentient beings, and then tell the demon king: 'Stop, Mara (demon king's name)! What is the point of using this method to create such appearances, doing useless things, and harboring the poison of anger, which only puts yourself in danger and makes you uneasy all night long? Why is this, Mara? Today you have resolved to destroy the Bodhisattva, but the Bodhisattva uses great courage, endless great compassion, and boundless mercy to subdue those evil adversaries who want to disturb the Bodhisattva. The Bodhisattva is originally pure, having already eliminated the defilements, weaknesses, and evil dust that obstruct the mind. Today, Mara, you are actually helping the Bodhisattva. You want to use the light of a firefly to surpass the light of the sun and moon. The Bodhisattva has already escaped from the infinite abyss, expounding the great gentleness, the profound and wonderful taste of the Dharma, the nectar of perfect enlightenment. Small insects will startle a lion. Now the demon king wants to shake the immeasurable great tree, causing it to break and uproot it. You want to compare the water in a cow's hoofprint to the ocean, which only increases resentment and creates fierce enemies in a useless city. Today, the demon king should resolve his grievances with me. Your words and actions only bring about misfortune. You are in league with evil ghosts. You should eliminate your confusion, choose companions on the path, and let them reach equality without distinction. Abandon the unlawful king, take refuge in the holy path, which is adorned with purity and subtlety, and give rise to unsurpassed wisdom, the taste of Dharma that is benevolent and righteous. Abandon all evil and crooked ways, and make your heart sincere. Today, Mara, you should contemplate, having crossed the vast wilderness, finally and completely cutting off the source of birth and death, you are instead rushing into the ocean. You should ride the great ship to cross the river of birth and death. Now you have encountered the opportunity to learn, like encountering trees and various weeds that have been burned by a fire. Do not destroy the great Vajra art again. You should return to the great path, and then you can become a Buddha and liberate all beings in the ten directions.'

眾生人物。』」

密跡力士謂寂意：「於時諸天嘆詠佛德，巍巍如是而無比像。其魔波旬以得嘆佛聞是十六事，好樂所慕心存大猷。」

於是密跡力士謂寂意菩薩：「菩薩自念：『吾不可計劫功勛普著因行成就，從無央數百千億垓積功累德，皆是宿本世世本法。每生自克愍念眾生三界之厄，故行柔軟平正鮮明致清凈業。誰敢毀壞獨地證明？』於時菩薩從袈裟里出紫磨金色手，普摩己身不捨大哀，志性調和欲度眾生常行安徐，舉其右手向十方界。自見諸佛適至乎地，三千大千世界六反振動，有自然音其音宣徹十方佛土。其魔波旬聞斯音聲，及魔官屬在虛空中亦聞斯音響，咸共自責，饑虛禁戒樂乎勤修。又時大聖加施無畏愍傷眾生，應時八十垓魔及鬼神伏向菩薩，自然躄地心自歸命唯見擁護，諸在眾中與魔眷屬破壞亡去，自然迷惑不知所湊。所以菩薩演大光明，愍哀斯等各離恐畏皆歸天宮。以是之故，菩薩大士現降魔王及眾官屬八十億垓鬼神皆發無上正真道意，九十二億載人以仁和心立不退轉，八萬四千諸天子等宿殖德本逮得無所從生法忍。」

密跡力士謂寂意曰：「以是比像所降眾魔，諸天世人不可稱載受化得濟，其諸天人追魔波旬。若人以見菩薩所行，或見坐于寶凈蓮花師子之床，或見在地，或在

【現代漢語翻譯】『眾生人物。』

密跡力士（Vajrapāṇi，佛教護法神）對寂意（Śāntamati，菩薩名）說：『當時諸天讚歎佛的功德，如此巍峨無比。魔王波旬（Māra Pāpīyas，佛教中的魔王）聽到讚歎佛的這十六件事，心生歡喜，愛慕不已，心中存有大志。』

於是密跡力士對寂意菩薩說：『菩薩自己思量：『我不可計數劫的功勛，普遍顯現在因地修行成就上，從無量無數百千億垓的積累功德，都是宿世的根本法。每生都自我剋制，憐憫眾生三界的苦難，所以修行柔軟、平等、鮮明，達到清凈的境界。誰敢毀壞這獨一無二的證明？』當時菩薩從袈裟里伸出紫磨金色的手，普遍撫摩自身，不捨大慈悲，心性調和，想要度化眾生，常常安詳地行事，舉起右手向十方世界。自己看到諸佛適時來到地上，三千大千世界六次震動，有自然的聲音，其聲音傳遍十方佛土。魔王波旬聽到這個聲音，以及魔的官屬在虛空中也聽到這個聲音，都一起自我責備，飢渴地禁戒，樂於勤奮修行。這時大聖施予無畏，憐憫眾生，當時八十垓的魔和鬼神都伏向菩薩，自然倒地，心中歸命，只求庇護。那些在眾中的魔的眷屬，破壞逃亡，自然迷惑，不知所措。所以菩薩演化大光明，憐憫這些眾生，使他們各自離開恐懼，都回到天宮。因此，菩薩大士顯現降伏魔王和眾官屬，八十億垓的鬼神都發無上正真道意，九十二億載的人以仁和之心立於不退轉，八萬四千諸天子等宿世積累的德本，獲得無所從生的法忍。』

密跡力士對寂意說：『以此比喻所降伏的眾魔，諸天世人不可稱量地受到教化而得救度。那些諸天人追逐魔王波旬。如果有人看到菩薩所行，或看到菩薩坐在寶凈蓮花獅子座上，或看到菩薩在地上，或在

【English Translation】 'living beings and persons.'

Vajrapāṇi (a Buddhist guardian deity) said to Śāntamati (a Bodhisattva's name): 'At that time, the devas praised the Buddha's virtues, which were so majestic and unparalleled. When Māra Pāpīyas (the demon king in Buddhism) heard these sixteen praises of the Buddha, he was delighted, full of admiration, and harbored great aspirations in his heart.'

Then Vajrapāṇi said to Bodhisattva Śāntamati: 'The Bodhisattva thought to himself: 'My immeasurable eons of merit are universally manifested in the achievements of my practice on the causal ground. From countless hundreds of thousands of billions of kalpas of accumulated merit, all are the fundamental dharma of past lives. In each life, I restrain myself, pitying the suffering of sentient beings in the three realms. Therefore, I practice gentleness, equality, and clarity, attaining a state of purity. Who dares to destroy this unique proof?' At that time, the Bodhisattva extended a hand of purple-gold color from his robe, universally caressing his body, not abandoning great compassion. His nature was harmonious, desiring to liberate sentient beings, always acting peacefully. He raised his right hand towards the ten directions. He saw that the Buddhas had arrived on earth at the right time, and the three thousand great thousand worlds shook six times. There was a natural sound that resonated throughout the ten directions of the Buddha lands. When Māra Pāpīyas heard this sound, and the demon's retinue in the void also heard this sound, they all blamed themselves, hungering for abstinence and delighting in diligent practice. At this time, the Great Sage bestowed fearlessness, pitying sentient beings. Then, eighty hundred million demons and spirits prostrated themselves before the Bodhisattva, naturally falling to the ground, surrendering their lives, seeking only protection. Those of the demon's retinue in the assembly were destroyed and fled, naturally confused and not knowing where to go. Therefore, the Bodhisattva manifested great light, pitying these beings, causing them to leave their fears and return to the heavenly palaces. Because of this, the great Bodhisattva manifested the subjugation of the demon king and his retinue. Eighty billion hundred million spirits all generated the intention for unsurpassed, true, and correct enlightenment. Ninety-two billion kalpas of people established themselves in non-retrogression with hearts of benevolence. Eighty-four thousand devas and other sons, having cultivated roots of virtue in past lives, attained the Dharma-acceptance of non-origination.'

Vajrapāṇi said to Śāntamati: 'By this analogy, the subjugated demons, devas, and people of the world were immeasurably taught and saved. Those devas pursued Māra Pāpīyas. If people see the Bodhisattva's actions, or see the Bodhisattva sitting on a jeweled pure lotus lion throne, or see the Bodhisattva on the ground, or in

虛空師子座上，或復見在貝多樹下，或見在忉利天上晝夜樹下，或以見在眾寶樹下，或復普見一切諸人七尺諸佛樹下；或諸天見坐佛樹下處在師子半仞座上，或在七仞，或復十里，或二十里，或四十里；或諸天人悉見八萬四千由旬佛樹下座，或復現在四萬二千由旬坐師子床。如是寂意！諸菩薩不可稱計境界難限，諸菩薩眾由是道場歸乎殊特。菩薩所行有若干種歡樂之業八百千行。菩薩所現不同，各從本性而開化之，發賢聖意成最正覺至一切智，隨時音響而班宣法供所當奉。菩薩于彼以若干品其所咨嗟，皆是菩薩本宿所行。菩薩所因勸樂示義，咸來咨嗟而供養之。雖爾菩薩心無所著，無有魔難以舍眾害，普逮一切諸佛道法，須臾一時發心之頃，等行智慧悉當知此，逮致佛道為最正覺。以達一切逮最正覺，住在一切十方世界，見不可計無限如來，授其右掌盡問佛道，又咨永安道德之源。道慧微妙無有患厭，講論至道慧得自在，宣佈平等入無邪業，分別示眾無央數行，剖判三寶使不斷絕敷演大哀，於一切法而得自在，入于豪勢無窮之業。若有眾生諸根淳熟，悉能了是菩薩所行；若諸根亂，不知所趣。菩薩適成如來道法，夙夜七日悉存法樂，觀佛道樹不以為厭目未曾眴。百千億天來嘆供養，百千玉案貢上甘膳，咸發無上正真道

意，睹見如來威儀禮節。已成佛道如來至真，時四天王各往執缽奉上如來。如斯剎土一四方域，三千大千世界為中國土，大千國土各有百億，諸四方域四百億四大天王皆各執缽往授如來，如來悉受。佛顯威神，使諸天王各不相見，各自心念：『佛受我缽當以飯食。』以此忻喜心中坦然，咸發無上至真道心至不退轉。佛以成道，提謂波利五百賈客佛欲度之。現車馬頓，賈客伴黨及余而不自在，怪之所以。天于虛空告言：『佛興在世，可往供養。』聞之忻然，各上蜜麨醍醐。八萬四千諸天子眾亦貢供膳。如來受之，其本宿世曾建至愿：『如來成道，我等第一進奉供膳。』欲遂本願，各不相見不知所在。一一各念：『獨供養佛，余無進者。』以是忻預逮不退轉，然後當得無上正真之道為最正覺，度眾危厄。」

大寶積經卷第十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十二

西晉三藏竺法護譯密跡金剛力士會第三之五

爾時密跡力士謂寂意曰：「菩薩往詣佛樹以成佛道。如來至真未轉法輪，開導眾生巍巍如是，所化無量，多於初發行道時心，及坐佛樹所濟眾生，豈可呰哉。以故知之，當作是觀。若有菩薩坐在法床，疾近無上正真之道，所度眾生益復加倍。適成佛道，

【現代漢語翻譯】現代漢語譯本：他們看到如來佛的威儀和禮節。已經成就佛道的如來至真，當時四天王各自拿著缽奉獻給如來。像這樣的剎土，一個四方區域，三千大千世界是中國的國土，大千國土各有百億，所有四方區域的四百億四大天王都各自拿著缽去獻給如來，如來全部接受。佛顯示威神，使所有天王互相看不見，各自心裡想：『佛接受我的缽，應當用它來吃飯。』因此感到歡喜，心中坦然，都發起了無上至真的道心，達到不退轉的境界。佛成道后，提謂（商人名）波利（商人名）等五百個商人，佛想要度化他們。這時出現車馬停頓的現象，商人們和他們的同伴都感到不自在，奇怪這是為什麼。天神在空中告訴他們：『佛陀已經出現在世上，可以前去供養。』他們聽了之後非常高興，各自獻上蜜、炒麵和醍醐。八萬四千諸天子也進獻食物。如來接受了他們的供養，他們本宿世曾經立下誓願：『如來成道時，我們第一個進奉食物。』爲了實現本來的願望，他們互相看不見，不知道彼此在哪裡。他們各自都想：『只有我一個人供養佛，沒有其他人進獻。』因此他們都歡喜地達到了不退轉的境界，然後將獲得無上正真之道，成為最正覺，度脫眾生的危難。

當時，密跡力士對寂意說：『菩薩前往菩提樹下成就佛道。如來至真還沒有轉法輪，開導眾生如此威嚴，所教化的眾生無量無邊，比最初發心修行時和坐在菩提樹下所救度的眾生還要多，怎麼能輕視呢？因此要知道，應當這樣看待。如果有菩薩坐在法座上，很快接近無上正真之道，所度化的眾生會更加倍增。剛剛成就佛道，』

【English Translation】 English version: They witnessed the majestic demeanor and etiquette of the Tathagata (如來, the Thus Come One). The Tathagata, the ultimate truth, having already attained Buddhahood, at that time, the Four Heavenly Kings each took their bowls and offered them to the Tathagata. In such a land, one four-directional region, the three thousand great thousand worlds are the land of China, and each great thousand land has a hundred billion. All four hundred billion Four Heavenly Kings in all four-directional regions each took their bowls to offer to the Tathagata, and the Tathagata accepted them all. The Buddha displayed his divine power, making all the Heavenly Kings unable to see each other, each thinking in their hearts: 『The Buddha has accepted my bowl, he should use it for food.』 Because of this, they felt joy, their hearts were at peace, and they all generated the supreme and true mind of the Way, reaching the state of non-retrogression. After the Buddha attained enlightenment, he wished to liberate the five hundred merchants, including Tiwei (提謂) and Boli (波利). At this time, the phenomenon of the stopping of carts and horses occurred, and the merchants and their companions felt uneasy, wondering why. A deity in the sky told them: 『The Buddha has appeared in the world, you can go and make offerings.』 Upon hearing this, they were very happy, and each offered honey, roasted flour, and ghee. Eighty-four thousand heavenly princes also offered food. The Tathagata accepted their offerings, as they had made a vow in their past lives: 『When the Tathagata attains enlightenment, we will be the first to offer food.』 To fulfill their original vows, they could not see each other and did not know where each other was. Each of them thought: 『Only I am offering to the Buddha, no one else is offering.』 Because of this, they all joyfully reached the state of non-retrogression, and then they will attain the supreme and true Way, become the most perfect enlightenment, and liberate beings from danger.

At that time, the Vajrapani (密跡力士, the Secret Trace Vajra Warrior) said to Jiyi (寂意, Tranquil Mind): 『A Bodhisattva goes to the Bodhi tree to attain Buddhahood. The Tathagata, the ultimate truth, has not yet turned the Dharma wheel, and his guidance of sentient beings is so majestic. The number of beings he has transformed is immeasurable, more than those who were saved when he first began his practice and when he sat under the Bodhi tree. How can we belittle this? Therefore, know this, and you should view it this way. If a Bodhisattva sits on the Dharma seat, quickly approaching the supreme and true Way, the number of beings he saves will be doubled. As soon as he attains Buddhahood,』

妙式梵天王與六十八萬億垓百千眷屬圍旋往詣佛所，稽首足下右繞七匝，側住佛前勸助世尊：『唯垂大哀轉乎法輪宣佈道化。多有眾生應在法器，聞佛說法能解受行。』如是寂意！妙式梵天王勸助如來使轉法輪，慇勤若茲住在佛前，本宿所愿得見天尊。其一天王名提頭羅(晉曰勇護)，與其子俱勇出本誓：『我當普勸賢劫千佛一切如來使轉法輪。』欲知妙式梵天王獨勸助佛使轉法輪乎？莫作是觀也。所以者何？與十億梵眾眷屬俱，十億天帝及十億百千垓諸菩薩眾，勸助如來使轉法輪：『世尊適然，當轉法輪。』妙式梵天王詣波羅奈鹿苑之野神仙所游，布師子座，高三千二百八十里，若干種品文飾微妙眾珍嚴校。妙式梵天王適為如來布師子座，其十億梵天、十億天帝、十億百千兆垓諸菩薩，亦為世尊布師子座，高廣俱等。各自心念：『如來當坐我師子座轉於法輪。』」

密跡力士謂寂意言：「爾時如來詣波羅奈鹿苑之野神仙所游，坐師子床。梵釋四天王及諸菩薩各自心念：『如來獨坐我師子床。』如來遍坐師子床已，應時十方無限佛土六反震動。爾時世尊以無極界三昧正受，即時三千大千世界皆悉平正等如手掌，此三千大千世界地獄畜生，若在餓鬼，天上世人普獲安隱。一切眾生無淫怒癡，消三毒病清凈無塵，慈

【現代漢語翻譯】現代漢語譯本：妙式梵天王（梵天的一種）與六十八萬億垓百千眷屬圍繞著，前往佛陀所在之處，向佛陀的足下頂禮，右繞七匝，然後站在佛陀面前，勸請世尊：『唯愿垂憐，轉動法輪，宣講佛法。有很多眾生具備接受佛法的根器，聽聞佛陀說法能夠理解並修行。』寂意啊！妙式梵天王如此勸請如來轉動法輪，如此慇勤地站在佛陀面前，是因為他過去所發的愿，希望能夠見到天尊。其中一位天王名為提頭羅（晉代譯為勇護），他和他的兒子一同勇猛地發出本誓：『我應當普遍勸請賢劫千佛，一切如來轉動法輪。』你想知道是否只有妙式梵天王獨自勸請佛陀轉動法輪嗎？不要這樣認為。為什麼呢？因為他和十億梵眾眷屬，十億天帝以及十億百千垓諸菩薩眾，一同勸請如來轉動法輪：『世尊時機已到，應當轉動法輪。』妙式梵天王前往波羅奈（地名）鹿野苑（地名）的仙人所游之處，鋪設獅子座，高三千二百八十里，用各種珍貴的物品裝飾，非常微妙。妙式梵天王剛為如來鋪設好獅子座，那十億梵天、十億天帝、十億百千兆垓諸菩薩，也為世尊鋪設獅子座，高廣都一樣。他們各自心中想：『如來應當坐在我的獅子座上轉動法輪。』密跡力士對寂意說：『那時如來前往波羅奈鹿野苑的仙人所游之處，坐在獅子座上。梵天、帝釋、四天王以及諸菩薩各自心中想：『如來獨自坐在我的獅子座上。』如來遍坐所有獅子座后，當時十方無量佛土發生六種震動。那時世尊進入無極界三昧的正定，當時三千大千世界都變得平坦如手掌，這三千大千世界中的地獄、畜生、餓鬼，以及天上世人，都獲得安穩。一切眾生都沒有淫慾、嗔怒、愚癡，消除了三毒的病痛，清凈無染，充滿慈愛。

【English Translation】 English version: The Brahma King Myoshiki (a type of Brahma) with sixty-eight hundred trillion 'gai' (a large number) 'baiqian' (hundred thousand) attendants surrounding him, went to where the Buddha was. He bowed at the Buddha's feet, circumambulated him seven times to the right, and then stood before the Buddha, urging the World Honored One: 'May you have great compassion and turn the Dharma wheel, proclaiming the Dharma. There are many beings who are vessels for the Dharma, who, upon hearing the Buddha's teachings, can understand and practice them.' Oh, Silent One! The Brahma King Myoshiki urged the Tathagata to turn the Dharma wheel with such diligence, standing before the Buddha, because of his past vows to see the Honored One. One of the Brahma Kings, named Ditouluo (translated as 'Courageous Protector' in the Jin Dynasty), together with his son, courageously made their original vow: 'I shall universally urge the thousand Buddhas of the Bhadrakalpa, all the Tathagatas, to turn the Dharma wheel.' Do you think that only the Brahma King Myoshiki alone urged the Buddha to turn the Dharma wheel? Do not think so. Why? Because he, along with ten billion Brahma attendants, ten billion Devas, and ten billion hundred thousand 'gai' Bodhisattvas, all urged the Tathagata to turn the Dharma wheel: 'World Honored One, the time is right, you should turn the Dharma wheel.' The Brahma King Myoshiki went to the Deer Park of Varanasi (place name), where the immortals roamed, and laid out a lion throne, three thousand two hundred and eighty 'li' (a unit of distance) high, adorned with various precious and exquisite ornaments. As soon as the Brahma King Myoshiki laid out the lion throne for the Tathagata, the ten billion Brahmas, ten billion Devas, and ten billion hundred thousand 'zhao gai' Bodhisattvas also laid out lion thrones for the World Honored One, all of equal height and breadth. Each of them thought in their hearts: 'The Tathagata should sit on my lion throne and turn the Dharma wheel.' The Vajrapani Bodhisattva said to Silent One: 'At that time, the Tathagata went to the Deer Park of Varanasi, where the immortals roamed, and sat on the lion throne. Brahma, Indra, the Four Heavenly Kings, and all the Bodhisattvas each thought in their hearts: 'The Tathagata is sitting alone on my lion throne.' After the Tathagata had sat on all the lion thrones, at that moment, the ten directions of immeasurable Buddha lands shook in six ways. At that time, the World Honored One entered the Samadhi of the Limitless Realm, and immediately the three thousand great thousand worlds became flat like the palm of a hand. The hells, animals, and hungry ghosts in these three thousand great thousand worlds, as well as the people in the heavens, all obtained peace and security. All beings were free from lust, anger, and ignorance, the sickness of the three poisons was eliminated, they were pure and without defilement, and filled with loving-kindness.'

心相向如父如子、如母如女。十方無限諸佛世界不可計數諸菩薩，來聽佛說經。三千大千世界大神，無極諸天、龍、神、揵沓和、阿須輪、迦樓羅、真陀羅、摩休勒、人若非人，皆詣佛所欲聽經法。諸來會者，皆遍充滿於此三千大千世界，無如毛髮空不周者，皆共同心饑虛於法，悉欲稽顙咨受大道。於時世尊見大眾會皆來雲集請轉法輪，為諸沙門、異學梵志、諸天魔王、上梵天王及其世俗，宣佈正法。又有寂意！於時如來適轉法輪，隨時之宜從眾生心各令得解。因其雲集，各各為宣宿本所習，令心開達悉遵法行。如來至真適說斯法，為重分別：『拘鄰欲知眼悉無常，了眼無常則隨律業；計眼有常不喜無常，聞眼無常眼苦毒痛。計眼吾我，不好無身了無吾我；以聞于眼無有吾我，乃隨律教解其音響。眼如幻化、野馬、水中之月，如夢已覺，猶若形影、山中之響，隨此律教乃奉行法空無相愿，其眼無行惔怕寂寞。聞眼靜默，眼從緣起；以聞緣起，耳鼻舌身心亦復如是，皆歸無常。以聞無常解意為苦，睹無吾我寂然惔怕空無相愿。用不達故，從因緣起五陰無常，其計有陰不了無陰。雖說諸種悉歸無常，以得聞說諸種無常心無所著。心得聞說五陰無常，悉解空耳。計有諸入，不解諸入無常之誼，以聞諸入歸於無常。五陰、諸入

【現代漢語翻譯】現代漢語譯本：心意相通如同父子、母女一般。十方無量無數的諸佛世界中，不可計數的菩薩們前來聽佛說法。三千大千世界的大神，無極諸天、龍、神、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人以及非人等，都來到佛陀所在之處，想要聽聞佛法。所有來集會的人，都遍佈充滿於這三千大千世界，沒有像毛髮尖端那樣空隙的地方沒有被佔據，他們都同心渴望佛法，都想叩頭請教接受大道。當時，世尊看到大眾集會都已雲集，請求轉法輪，便為諸位沙門（出家修道者）、異學梵志（其他學說的修行者）、諸天魔王、上梵天王以及世俗之人，宣說正法。還有寂意！當時，如來剛開始轉法輪，就根據時機和眾生的心意，使他們各自得到理解。因為他們聚集在一起，就各自為他們宣說他們過去所修習的，使他們心開意解，都遵從佛法修行。如來至真剛說完此法，爲了再次分別說明：『拘鄰（佛陀的弟子）應當知道眼睛都是無常的，瞭解眼睛無常就隨順佛法；如果認為眼睛是常住不變的，不喜歡無常，聽到眼睛無常就會感到痛苦。如果認為眼睛是『我』的，不喜歡無身，瞭解沒有『我』；因為聽到眼睛沒有『我』，就隨順佛法教導，理解其中的含義。眼睛如同幻化、野馬、水中的月亮，如同夢醒，又像形影、山中的迴響，隨順佛法教導，就奉行法空無相的願望，眼睛的活動就變得寂靜無為。聽到眼睛寂靜，眼睛是從因緣而生起的；因為聽到因緣生起，耳朵、鼻子、舌頭、身體、心也是如此，都歸於無常。因為聽到無常，理解其含義是苦，看到沒有『我』，就寂靜無為，達到空無相的願望。因為不通達這個道理，從因緣生起五陰（色、受、想、行、識）是無常的，他們認為有五陰，不瞭解五陰是空的。雖然說各種事物都歸於無常，因為聽到說各種事物無常，心中就沒有執著。心中聽到說五陰無常，就都理解空性。認為有諸入（眼、耳、鼻、舌、身、意），不理解諸入無常的道理，因為聽到諸入歸於無常。五陰、諸入現代漢語譯本：'，

【English Translation】 English version: Minds are in harmony, like father and son, like mother and daughter. Countless Bodhisattvas from the immeasurable Buddha worlds of the ten directions come to hear the Buddha preach. Great deities of the three thousand great thousand worlds, the limitless heavens, dragons, gods, Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical birds), Kinnaras (celestial singers), Mahoragas (serpent deities), humans, and non-humans, all come to the Buddha's place, desiring to hear the Dharma. All those who have gathered are spread throughout this three thousand great thousand worlds, with no space as small as a hair tip left unoccupied. They all share a common desire for the Dharma, and wish to bow their heads and receive the Great Path. At that time, the World Honored One, seeing the great assembly gathered and requesting the turning of the Dharma wheel, proclaimed the true Dharma to the Shramanas (ascetics), the heretical Brahmins (followers of other doctrines), the heavenly demon kings, the great Brahma kings, and the common people. And there was also the silent intention! At that time, as the Tathagata began to turn the Dharma wheel, he adapted to the timing and the minds of the sentient beings, enabling each to gain understanding. Because they had gathered, he preached to each according to what they had practiced in the past, enabling their minds to open and understand, and all to follow the Dharma. The Tathagata, the truly enlightened one, having just spoken this Dharma, further explained: 'Kaundinya (a disciple of the Buddha) should know that the eyes are all impermanent. Understanding that the eyes are impermanent, one follows the Dharma; if one believes the eyes are permanent and dislikes impermanence, hearing that the eyes are impermanent will cause suffering. If one believes the eyes are 'self', and dislikes the absence of self, understanding that there is no 'self'; because one hears that the eyes have no 'self', one follows the Dharma's teachings and understands their meaning. The eyes are like illusions, mirages, the moon in the water, like a dream that has ended, like a shadow, like an echo in the mountains. Following the Dharma's teachings, one practices the vow of emptiness and non-form, and the activities of the eyes become tranquil and still. Hearing that the eyes are still, the eyes arise from conditions; because one hears of arising from conditions, the ears, nose, tongue, body, and mind are also the same, all returning to impermanence. Because one hears of impermanence, one understands its meaning as suffering, seeing that there is no 'self', one becomes tranquil and still, achieving the vow of emptiness and non-form. Because they do not understand this principle, from conditions arise the five aggregates (form, feeling, perception, mental formations, consciousness) which are impermanent. They believe there are five aggregates, not understanding that the five aggregates are empty. Although it is said that all things return to impermanence, because they hear that all things are impermanent, their minds have no attachment. When their minds hear that the five aggregates are impermanent, they all understand emptiness. They believe there are the six entrances (eye, ear, nose, tongue, body, mind), not understanding the principle of the impermanence of the six entrances. Because they hear that the six entrances return to impermanence. The five aggregates, the six entrances English version: ',

、四大諸種亦復如是。聞四意止、四意斷、四神足念、五根、五力、七覺、八品道行。以得聞是三十七品，解無常空。若聞寂然，頒宣道法乃隨律教。若聞所觀，其可聲聞、不樂緣覺，樂聞緣覺、不志聲聞，若慕二乘、不說大乘。若宣大乘，聞其義趣不好聲聞緣覺之辭。』如是寂意！如來以斯隨眾生心所可愛樂而轉法輪，各令得所。如來以是為眾生講，轉於法輪。時耆年舍利弗于百千歲思惟本行道義所入處不能限知，何況于餘眾生無底。」

時佛說是菩薩苦行、莊嚴道樹、降伏魔官、轉法輪時，八萬四千人皆發無上正真道意。

爾時密跡金剛力士前白佛言：「唯然大聖！我向所宣如來秘要，將無違失譭謗如來儻不順法？如來秘要甚為玄妙廣大無際，一切世間所不能信，下劣雖說如來秘要，心自憶之如來至慧入我身中，非我威勢聖猛之力。」

佛言：「如是。如密跡言。如來道慧所入至處莫不蒙安。敢佛弟子班宣經典，皆承如來威神聖旨，以入如來空法之身，道慧玄妙靡不通達。所以者何？欲使眾生奉承建立如來聖旨宣柔順義，未之有也。卿審真諦承如來慧得無所畏，今演斯法所云真諦正謂此法。所以者何？所謂正諦，去來今佛普世布信靡不篤樂，其行無上正真之道。假使班宣此經典要如法不違，皆

當成佛。若有聞說是如來秘要經法之典而信樂者，斯等之類。普世一切皆信敬之。設使有人以頂若肩戴須彌山在虛空中，是事當可。無德之士不能堪任聞是經典，既聞不信不能愛樂，況復受持諷誦講說，未之有也。若聞是經受持諷誦為他人說，前世宿本以曾供養無央數億百千兆載諸佛世尊。斯等正士殖眾德本，志存大乘受決無疑，何況至真能奉行者。」

爾時寂意菩薩前白佛言：「唯然大聖！所云寂然惔怕之義，為何謂也？」

佛告寂意：「所云寂然惔怕義者，謂消塵勞惔怕眾穢。以消塵勞，爾乃名曰去于貪慾眾想希望。以去欲想便無所思，以無所思便不著界，以不著界便無報應因緣之對，以無報應因緣之對便無無明所有恩愛，以消無明所有恩愛便消吾我，以無吾我便消名色，以無名色便消斷滅計常之業，以無斷滅計常之業便消貪身。」

佛告寂意：「諸因緣報隨於諸見顛倒之業便成塵勞，皆由貪身而生斯患。以無貪身便舍諸見六十二疑，以無貪身便寂眾緣，以無貪身一切貪慾自然惔怕，以無貪身一切諸愿寂然消滅。猶如寂意！拔樹根株，莖節枝葉花實一時併除永無有樹。行者如是，以消貪身便無諸見六十二疑，以無貪身皆去一切諸所受法五陰六入塵勞之患，以無貪身無有五陰塵勞諸患。」

【現代漢語翻譯】現代漢語譯本：當成就佛果。如果有人聽聞這部如來秘密精要的經典而心生歡喜信受，這樣的人，普世一切都會信敬他們。假設有人用頭頂或肩膀扛起須彌山（佛教中的聖山）在虛空中，這是可以做到的。沒有德行的人不能夠承受聽聞這部經典，即使聽聞了也不會相信，更不會喜愛，何況是受持、諷誦、講說，這是不可能的。如果有人聽聞這部經典，受持、諷誦併爲他人宣說，他們前世的宿因是曾經供養過無數億百千兆載的諸佛世尊。這樣的人積累了眾多功德，立志于大乘佛法，接受成佛的授記是毫無疑問的，更何況是那些能夠真正奉行的人呢。

那時，寂意菩薩（菩薩名，意為寂靜之意）向前對佛說：『世尊，您所說的寂然惔怕（佛教術語，指清凈寂滅）的含義，是什麼意思呢？』

佛告訴寂意：『所說的寂然惔怕的含義，是指消除塵勞（煩惱）和惔怕各種污穢。因為消除了塵勞，所以才被稱為去除貪慾、各種妄想和希望。因為去除了慾望和妄想，所以就沒有了思慮；因為沒有了思慮，所以就不執著於三界（欲界、色界、無色界）；因為不執著於三界，所以就沒有了報應因緣的對立；因為沒有了報應因緣的對立，所以就沒有了無明（佛教術語，指對真理的無知）所帶來的恩愛；因為消除了無明所帶來的恩愛，所以就消除了我執（佛教術語，執著于自我的觀念）；因為沒有了我執，所以就消除了名色（佛教術語，指精神和物質）；因為沒有了名色，所以就消除了斷滅見（佛教術語，認為人死後一切皆無）和常見（佛教術語，認為靈魂永存）的業力；因為沒有了斷滅見和常見的業力，所以就消除了對身體的貪戀。』

佛告訴寂意：『各種因緣果報，都隨著各種見解顛倒的業力而形成塵勞，這些都是由於貪戀身體而產生的禍患。因為沒有了對身體的貪戀，就捨棄了各種見解和六十二種疑惑；因為沒有了對身體的貪戀，就寂靜了各種因緣；因為沒有了對身體的貪戀，一切貪慾自然就惔怕；因為沒有了對身體的貪戀，一切願望都寂然消滅。就像寂意，拔除樹的根株，莖節、枝葉、花朵和果實都會同時被清除，永遠不會再有樹。修行者也是這樣，因為消除了對身體的貪戀，就沒有了各種見解和六十二種疑惑；因為沒有了對身體的貪戀，就去除了所有受法（佛教術語，指五蘊）的五陰（佛教術語，指色、受、想、行、識）、六入（佛教術語，指眼、耳、鼻、舌、身、意）和塵勞的禍患；因為沒有了對身體的貪戀，就沒有了五陰塵勞的各種禍患。』

【English Translation】 English version: When one attains Buddhahood. If there are those who hear this scripture, the secret and essential Dharma of the Tathagata, and believe and rejoice in it, such beings will be revered and respected by all in the world. Suppose someone were to carry Mount Sumeru (a sacred mountain in Buddhism) on their head or shoulders in the empty space, this would be possible. Those without virtue are not capable of hearing this scripture; even if they hear it, they will not believe it, nor will they love it, let alone receive, recite, or explain it. If someone hears this scripture, receives, recites, and explains it to others, their past karmic roots are that they have offered to countless billions of trillions of Buddhas, World Honored Ones. Such righteous individuals have cultivated numerous virtues, are determined to follow the Mahayana path, and receiving the prediction of Buddhahood is without doubt, let alone those who can truly practice it.

At that time, Bodhisattva Silent Intention (a Bodhisattva's name, meaning silent intention) addressed the Buddha, saying: 'World Honored One, what is the meaning of what you call 'silent and extinguished' (a Buddhist term referring to purity and extinction)?'

The Buddha told Silent Intention: 'The meaning of 'silent and extinguished' refers to the elimination of dust and toil (afflictions) and the extinguishing of all defilements. Because dust and toil are eliminated, it is then called the removal of greed, various delusions, and hopes. Because desires and delusions are removed, there are no thoughts; because there are no thoughts, one is not attached to the three realms (desire realm, form realm, formless realm); because one is not attached to the three realms, there is no opposition of karmic causes and effects; because there is no opposition of karmic causes and effects, there is no love and attachment arising from ignorance (a Buddhist term referring to ignorance of the truth); because the love and attachment arising from ignorance are eliminated, the ego (a Buddhist term referring to the concept of self) is eliminated; because there is no ego, name and form (a Buddhist term referring to mind and matter) are eliminated; because there is no name and form, the karma of annihilationism (a Buddhist term referring to the belief that everything ceases after death) and eternalism (a Buddhist term referring to the belief that the soul is eternal) is eliminated; because there is no karma of annihilationism and eternalism, the attachment to the body is eliminated.'

The Buddha told Silent Intention: 'All karmic causes and effects, following the inverted karma of various views, form dust and toil, and these are all troubles arising from attachment to the body. Because there is no attachment to the body, one abandons various views and the sixty-two doubts; because there is no attachment to the body, all conditions are pacified; because there is no attachment to the body, all desires naturally become extinguished; because there is no attachment to the body, all wishes are silently extinguished. Just like, Silent Intention, when the roots of a tree are pulled out, the stems, branches, leaves, flowers, and fruits are all removed at once, and there will never be a tree again. Practitioners are like this; because they eliminate attachment to the body, there are no various views and sixty-two doubts; because they eliminate attachment to the body, they remove all the afflictions of the five aggregates (a Buddhist term referring to form, feeling, perception, mental formations, and consciousness), the six entrances (a Buddhist term referring to the eyes, ears, nose, tongue, body, and mind), and dust and toil; because there is no attachment to the body, there are no various afflictions of the five aggregates and dust and toil.'

「唯然大聖！不斷貪身故有吾我。」

佛告寂意：「住吾我故不斷貪身，住人壽命故不斷貪著。其所見者不住內外，諸見無處一切所至永無所見。以無所住見慧無所住，是則名曰斷貪身見、貪身悉空。以能解空，柔順法忍不受彼見，己身無想悉無所行，無生無起亦無所興，乃名之曰柔順法忍，不受諸見是斷貪身。寂意！欲知若不貪身，解脫身無身。何謂無身？身四大成，本亦無名，以了是者意解虛偽，故曰不真而不可得。皆由不真妄想而興，若無所求不懷妄想，不迷不惑、不作不住。若無所住則無瞋諍，其無瞋諍乃曰寂然為行惔怕。何所消滅名曰寂然？消眾因緣乃曰寂然。所以者何？從其因緣令心熾然，以無因緣則無熾然。猶如，寂意！從其緣對而生有火。兩木相揩因火然熾，無對無火則不然熾。如是寂意！從其緣對令心然熾，以無緣對則不然熾。又彼，寂意！菩薩大士以權方便，曉了隨時消寂因緣，而不消滅眾德根本；不興塵勞因緣之對，興發諸亂諸度無極；棄捨魔事眾邪之業，不捨諸佛道行緣業；舍因泥洹，不捨道業三十七品；心不志樂聲聞緣覺，不捨菩薩至真道意。用觀空無以興大哀、察眾因緣，以無相緣宣講至德，不以妄想失乎道心。以無愿緣厭於三界，因對諸對惟無生緣。不捨所生無猶豫緣，因諸

【現代漢語翻譯】「是的，大聖！因為不斷除對身體的貪戀，所以才會有『我』的執著。」

佛陀告訴寂意：『執著于『我』，就不能斷除對身體的貪戀；執著於人的壽命，就不能斷除貪著。那些見解不執著于內外，所有的見解都無處可尋，最終都無法被見到。因為沒有執著，所以見慧也沒有執著，這就叫做斷除了對身體的貪戀和對身體的執著，認識到身體是空性的。因為能夠理解空性，以柔順的法忍接受，不接受那些見解，自身沒有妄想，也沒有任何行為，沒有生起也沒有興起，這就叫做柔順的法忍，不接受各種見解，這就是斷除了對身體的貪戀。寂意！想要知道如果不貪戀身體，就能解脫身體，達到無身的狀態。什麼是無身呢？身體是由四大（地、水、火、風）組成的，本來就沒有名字，理解了這個道理，就會明白身體是虛假的，所以說它不是真實的，也無法得到。一切都是由虛妄的念頭產生的，如果沒有所求，不懷有妄想，不迷惑也不疑惑，不執著也不停留。如果沒有執著，就不會有嗔恨和爭鬥，沒有嗔恨和爭鬥就叫做寂靜，是修行寂滅的境界。什麼被消滅了叫做寂靜呢？消滅了各種因緣就叫做寂靜。為什麼呢？因為因緣會使心熾熱，沒有因緣就不會熾熱。就像，寂意！從因緣的相對而產生火。兩塊木頭互相摩擦，火就燃燒起來，沒有相對就沒有火，也就不會燃燒。就像這樣，寂意！從因緣的相對使心熾熱，沒有因緣的相對就不會熾熱。還有，寂意！菩薩大士以權巧方便，明白隨時消滅因緣，而不消滅眾德的根本；不興起塵勞因緣的相對，興發各種混亂，各種度無極；拋棄魔事和各種邪惡的行為，不拋棄諸佛的道行因緣；捨棄因緣而進入涅槃，不捨棄道業三十七道品；心中不喜好聲聞和緣覺，不捨棄菩薩至真道意。用觀空無來興起大悲，觀察各種因緣，以無相的因緣宣講至高的德行，不因為妄想而失去道心。以無愿的因緣厭離三界，因為各種相對而只有無生的因緣。不捨棄所生，沒有猶豫的因緣，因為各種

【English Translation】『Yes, Great Sage! It is because of not ceasing the craving for the body that there is the attachment to 『I』.』

The Buddha told Jiyi: 『Because of dwelling on 『I』, one cannot cease craving for the body; because of dwelling on the lifespan of a person, one cannot cease attachment. Those who see do not dwell on the internal or external; all views have nowhere to be found, and ultimately cannot be seen. Because there is no dwelling, the wisdom of seeing also has no dwelling; this is called ceasing the craving for the body and the attachment to the body, realizing that the body is empty. Because one can understand emptiness, one accepts with gentle forbearance, not accepting those views, one's own self has no delusion, and no action, no arising and no stirring; this is called gentle forbearance, not accepting various views, this is ceasing the craving for the body. Jiyi! If you want to know that if one does not crave the body, one can be liberated from the body, reaching the state of no-body. What is no-body? The body is composed of the four great elements (earth, water, fire, wind), originally without a name; understanding this principle, one will understand that the body is false, so it is said to be not real and cannot be obtained. Everything arises from false thoughts; if there is no seeking, no harboring of delusions, no confusion or doubt, no attachment or dwelling. If there is no dwelling, there will be no hatred or strife; no hatred or strife is called stillness, the state of practicing tranquility. What is extinguished is called stillness? The extinguishing of all causes and conditions is called stillness. Why? Because causes and conditions make the mind burn, without causes and conditions, there will be no burning. Just like, Jiyi! Fire arises from the relativity of causes and conditions. Two pieces of wood rubbing against each other, the fire ignites; without relativity, there is no fire, and it will not ignite. Just like this, Jiyi! From the relativity of causes and conditions, the mind burns; without the relativity of causes and conditions, it will not burn. Furthermore, Jiyi! Bodhisattva Mahasattvas, with skillful means, understand how to extinguish causes and conditions at any time, without extinguishing the root of all virtues; not arousing the relativity of the causes and conditions of worldly troubles, arousing various confusions, various perfections without limit; abandoning demonic affairs and various evil deeds, not abandoning the path of the Buddhas; abandoning causes and conditions to enter Nirvana, not abandoning the thirty-seven factors of enlightenment; in the heart, not delighting in the Hearers and Pratyekabuddhas, not abandoning the Bodhisattva's true intention. Using the contemplation of emptiness to arouse great compassion, observing various causes and conditions, using the cause and condition of no-form to proclaim the supreme virtues, not losing the mind of the path because of delusions. Using the cause and condition of no-desire to be weary of the three realms, because of various relativities, there is only the cause and condition of no-birth. Not abandoning what is born, without the cause and condition of hesitation, because of various

所行修其德本入道業行。是為菩薩權智入凈逮得自在。無常緣哉，不厭生死而得自由，無所畏故。有苦緣哉，建立眾生存滅度安，使得立故。無我緣哉，建立愍心安於眾生，行大哀故。虛無緣哉，心得八正如來凈身故。緣欲行哉，為諸貪愛病清凈藥故。頒宣其法哉，令心堅住故。緣瞋恚哉，使眾怒行宣慈心藥，志住無病故。緣愚冥哉，為眾癡行施十二因緣藥治其心病，使不動移故。等分緣哉，等於三事化眾生行建立其心，講無常藥故。緣無慾哉，心以存立化開聲聞故。離瞋恨哉，使心得立緣覺之乘故。離愚冥哉，開化其心立乎大乘故。色像緣哉，其心等住逮得如來像身故。緣音響哉，心以住在如來言聲故。緣眾香哉，心以存立如來戒勛故。緣眾味哉，心以住存如來道味故。緣大人相哉，心行以住得莊嚴故。緣細滑哉，心以存立得於如來手足柔軟故。緣經法哉，心以住在逮得如來無所生意故。緣佈施哉，心以住在相好具足故。緣持戒哉，心以存在佛土嚴凈故。緣忍辱哉，心以住在逮梵音響故。緣精進哉，心以存立度于眾生故。緣禪思哉，心以住在興大神通故。緣智慧哉，心以存立斷眾邪見六十二疑掛礙之因故。緣慈心哉，心以住在等志眾生而不懷害故。緣愍哀哉，心以存立救濟眾生故。緣喜悅哉，心以住在好樂聽法故。

【現代漢語翻譯】現代漢語譯本：所修行的，是使其德行成為根本，進入菩薩道業的修行。這就是菩薩運用權巧智慧進入清凈境界，獲得自在。以無常為緣，不厭棄生死而獲得自由，因為無所畏懼。以苦為緣，建立眾生，使其從生滅中解脫，獲得安樂，使他們能夠安住。以無我為緣，建立慈悲心，安撫眾生，行大悲憫。以虛無為緣，使心獲得八正道，成就如來清凈之身。以貪慾為緣，為那些有貪愛病的人提供清凈的良藥。宣講佛法，是爲了使心堅定不移。以嗔恚為緣，使那些憤怒的人宣揚慈悲心藥，使他們的意志堅定，不再有病。以愚癡為緣，為那些愚癡的人施予十二因緣的藥，治療他們的心病，使他們不再動搖。以平等為緣，以平等對待三事來教化眾生，建立他們的心，宣講無常的藥。以無慾為緣，使心得以安立，開化聲聞乘。遠離嗔恨，使心得以安立，進入緣覺乘。遠離愚癡，開化他們的心，安立於大乘。以色相為緣，使心平等安住，獲得如來的色身。以音聲為緣，使心安住于如來的言語音聲。以香氣為緣，使心安立於如來的戒香。以味道為緣，使心安住于如來的道味。以大人相為緣，使心行安住，獲得莊嚴。以細滑為緣，使心安立，獲得如來手足的柔軟。以經法為緣，使心安住，獲得如來無所生意的境界。以佈施為緣，使心安住，獲得相好具足。以持戒為緣，使心安立，佛土得以莊嚴清凈。以忍辱為緣，使心安住，獲得梵音的響亮。以精進為緣，使心安立，得以度化眾生。以禪定為緣，使心安住，興起大神通。以智慧為緣，使心安立，斷除一切邪見和六十二種疑惑的障礙。以慈心為緣，使心安住，平等對待眾生而不懷害意。以悲憫為緣，使心安立，救濟眾生。以喜悅為緣，使心安住，喜歡聽聞佛法。 English version: The practice undertaken is to make virtue the foundation, entering the path of Bodhisattva practice. This is how a Bodhisattva uses skillful wisdom to enter a pure realm and attain freedom. Through the condition of impermanence, one does not detest birth and death but gains freedom, because there is no fear. Through the condition of suffering, one establishes sentient beings, liberating them from birth and death, enabling them to dwell in peace. Through the condition of no-self, one establishes compassion, comforting sentient beings, and practicing great compassion. Through the condition of emptiness, the mind attains the Eightfold Path, achieving the pure body of the Tathagata (Buddha). Through the condition of desire, one provides a pure medicine for those with the disease of craving. Proclaiming the Dharma is to make the mind steadfast. Through the condition of anger, one makes those who are angry proclaim the medicine of loving-kindness, making their will firm and free from illness. Through the condition of ignorance, one gives the medicine of the Twelve Links of Dependent Origination to those who are ignorant, curing their mental illness, making them unshakeable. Through the condition of equality, one teaches sentient beings by treating three matters equally, establishing their minds, and proclaiming the medicine of impermanence. Through the condition of non-desire, the mind is established, enlightening the Sravakas (Hearers). By abandoning hatred, the mind is established, entering the path of the Pratyekabuddhas (Solitary Buddhas). By abandoning ignorance, one enlightens their minds, establishing them in the Mahayana (Great Vehicle). Through the condition of form, the mind dwells equally, attaining the form body of the Tathagata. Through the condition of sound, the mind dwells in the words and sounds of the Tathagata. Through the condition of fragrance, the mind is established in the fragrance of the Tathagata's precepts. Through the condition of taste, the mind dwells in the taste of the Tathagata's path. Through the condition of the marks of a great person, the mind's practice dwells, attaining adornment. Through the condition of smoothness, the mind is established, attaining the softness of the Tathagata's hands and feet. Through the condition of the scriptures, the mind dwells, attaining the Tathagata's state of no-thought. Through the condition of giving, the mind dwells, attaining the perfection of marks and characteristics. Through the condition of keeping precepts, the mind is established, making the Buddha land adorned and pure. Through the condition of patience, the mind dwells, attaining the resounding Brahma voice. Through the condition of diligence, the mind is established, enabling the deliverance of sentient beings. Through the condition of meditation, the mind dwells, arousing great supernatural powers. Through the condition of wisdom, the mind is established, cutting off all wrong views and the causes of the sixty-two doubts and hindrances. Through the condition of loving-kindness, the mind dwells, treating all sentient beings equally without harboring harm. Through the condition of compassion, the mind is established, saving sentient beings. Through the condition of joy, the mind dwells, delighting in hearing the Dharma.

【English Translation】 The practice undertaken is to make virtue the foundation, entering the path of Bodhisattva practice. This is how a Bodhisattva uses skillful wisdom to enter a pure realm and attain freedom. Through the condition of impermanence, one does not detest birth and death but gains freedom, because there is no fear. Through the condition of suffering, one establishes sentient beings, liberating them from birth and death, enabling them to dwell in peace. Through the condition of no-self, one establishes compassion, comforting sentient beings, and practicing great compassion. Through the condition of emptiness, the mind attains the Eightfold Path, achieving the pure body of the Tathagata (Buddha). Through the condition of desire, one provides a pure medicine for those with the disease of craving. Proclaiming the Dharma is to make the mind steadfast. Through the condition of anger, one makes those who are angry proclaim the medicine of loving-kindness, making their will firm and free from illness. Through the condition of ignorance, one gives the medicine of the Twelve Links of Dependent Origination to those who are ignorant, curing their mental illness, making them unshakeable. Through the condition of equality, one teaches sentient beings by treating three matters equally, establishing their minds, and proclaiming the medicine of impermanence. Through the condition of non-desire, the mind is established, enlightening the Sravakas (Hearers). By abandoning hatred, the mind is established, entering the path of the Pratyekabuddhas (Solitary Buddhas). By abandoning ignorance, one enlightens their minds, establishing them in the Mahayana (Great Vehicle). Through the condition of form, the mind dwells equally, attaining the form body of the Tathagata. Through the condition of sound, the mind dwells in the words and sounds of the Tathagata. Through the condition of fragrance, the mind is established in the fragrance of the Tathagata's precepts. Through the condition of taste, the mind dwells in the taste of the Tathagata's path. Through the condition of the marks of a great person, the mind's practice dwells, attaining adornment. Through the condition of smoothness, the mind is established, attaining the softness of the Tathagata's hands and feet. Through the condition of the scriptures, the mind dwells, attaining the Tathagata's state of no-thought. Through the condition of giving, the mind dwells, attaining the perfection of marks and characteristics. Through the condition of keeping precepts, the mind is established, making the Buddha land adorned and pure. Through the condition of patience, the mind dwells, attaining the resounding Brahma voice. Through the condition of diligence, the mind is established, enabling the deliverance of sentient beings. Through the condition of meditation, the mind dwells, arousing great supernatural powers. Through the condition of wisdom, the mind is established, cutting off all wrong views and the causes of the sixty-two doubts and hindrances. Through the condition of loving-kindness, the mind dwells, treating all sentient beings equally without harboring harm. Through the condition of compassion, the mind is established, saving sentient beings. Through the condition of joy, the mind dwells, delighting in hearing the Dharma.

緣于護哉，心以存立棄捨眾結危厄之患故。緣四恩哉，心以存在開導眾生故。緣貪恚哉，心以存立一切所有訓施眾生故。緣犯惡哉，心以存立如來戒品清凈行業故。緣諍穢哉，心以住在如來忍諍故。緣怨害哉，心以存立如來十力四無所畏故。緣亂憒哉，心以住存逮佛三昧故。緣邪智哉，心以存立無所掛礙智度無極具足眾生故。緣下乘哉，心以住在積功累德志好大乘故。緣順應哉，心以存立志和安然，不犯眾惡一切非宜故。緣惡趣哉，心以住在救護一切眾生惡趣墮八難故。緣諸天哉，心以存立解諸合會皆當別離故。緣眾人哉，心以住在一切妙善故。緣唸佛哉，習見諸佛故。緣念法哉，心以存立奉行道法舍無益宜故。緣念眾哉，逮致便御不退轉法故。緣施與哉，心以住在不捨眾生故。緣禁戒哉，具足所愿故。緣念天哉，心以存立備悉功德一生補處故。緣身行哉，逮致佛身故。緣口言哉，心以住在致佛言教諸經典故。緣其心哉，心以存立獲乎佛意故。緣有為哉，心以住在積功累德具足自克故。緣無為哉，心以住在聖慧具足故。如是寂意，不以無緣化至道乘，皆由緣心得至佛道導一切智。若有菩薩皆由緣故導一切智，是為菩薩善權方便，皆由見諸法悉懷來導。猶如三千大千世界含受土地，十方眾生、草木五穀、諸水河海、毛髮

【現代漢語翻譯】現代漢語譯本：因執著于守護，心便安住于捨棄眾生的種種煩惱和危難。因執著於四恩（父母恩、眾生恩、國土恩、三寶恩），心便安住于開導眾生。因執著于貪慾和嗔恚，心便安住于將一切所有佈施給眾生。因執著于犯錯作惡，心便安住于如來的戒律清凈和行為。因執著于爭論和污穢，心便安住于如來的忍辱。因執著于怨恨和傷害，心便安住于如來的十力和四無所畏。因執著于混亂和煩躁，心便安住于獲得佛的三昧。因執著于邪見和錯誤的智慧，心便安住于無所掛礙的智慧，達到圓滿，利益眾生。因執著于小乘，心便安住于積累功德，志向于大乘。因執著于順應世俗，心便安住于志向平和安寧，不犯一切惡行和不適宜的行為。因執著于惡道，心便安住于救護一切眾生脫離惡道，不墮入八難。因執著于諸天，心便安住于明白一切聚合終將離散。因執著于眾人，心便安住於一切美好善良。因執著于唸佛，便能常見諸佛。因執著于念法，心便安住于奉行佛法，捨棄無益之事。因執著于念僧，便能獲得不退轉的法。因執著于佈施，心便安住于不捨棄眾生。因執著于持戒，便能圓滿所愿。因執著于念天，心便安住于具備一切功德，成為一生補處菩薩。因執著于身行，便能獲得佛身。因執著于口言，心便安住于獲得佛的教誨和經典。因執著於心意，心便安住于獲得佛的意旨。因執著于有為法，心便安住于積累功德，圓滿自我剋制。因執著于無為法，心便安住于聖慧圓滿。如此寂靜的心意，不是無緣無故就能達到佛道，都是因為因緣才能達到佛道，引導一切智慧。如果菩薩都是因為因緣才能引導一切智慧，這就是菩薩的善巧方便，都是因為見到諸法都懷有引導眾生的心。猶如三千大千世界包含著土地，十方眾生、草木五穀、諸水河海、毛髮現代漢語譯本：等，都是因緣和合而成。

【English Translation】 English version: Due to attachment to protection, the mind dwells in abandoning the afflictions and dangers of all beings. Due to attachment to the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), the mind dwells in guiding sentient beings. Due to attachment to greed and hatred, the mind dwells in giving all possessions to sentient beings. Due to attachment to committing wrongdoings, the mind dwells in the purity of the precepts and conduct of the Tathagata (Thus Come One). Due to attachment to disputes and defilements, the mind dwells in the Tathagata's patience. Due to attachment to resentment and harm, the mind dwells in the Tathagata's ten powers and four fearlessnesses. Due to attachment to chaos and agitation, the mind dwells in attaining the Buddha's samadhi. Due to attachment to wrong views and false wisdom, the mind dwells in unobstructed wisdom, reaching perfection, and benefiting sentient beings. Due to attachment to the Hinayana (Small Vehicle), the mind dwells in accumulating merits and aspiring to the Mahayana (Great Vehicle). Due to attachment to conforming to the world, the mind dwells in aspiring to peace and tranquility, not committing any evil deeds or inappropriate actions. Due to attachment to the evil realms, the mind dwells in saving all sentient beings from the evil realms, not falling into the eight difficulties. Due to attachment to the heavens, the mind dwells in understanding that all gatherings will eventually disperse. Due to attachment to the multitude, the mind dwells in all that is beautiful and good. Due to attachment to mindfulness of the Buddha, one can often see the Buddhas. Due to attachment to mindfulness of the Dharma, the mind dwells in practicing the Dharma, abandoning useless things. Due to attachment to mindfulness of the Sangha, one can attain the irreversible Dharma. Due to attachment to giving, the mind dwells in not abandoning sentient beings. Due to attachment to upholding precepts, one can fulfill all wishes. Due to attachment to mindfulness of the heavens, the mind dwells in possessing all merits, becoming a bodhisattva who will attain Buddhahood in the next life. Due to attachment to bodily actions, one can attain the Buddha's body. Due to attachment to speech, the mind dwells in obtaining the Buddha's teachings and scriptures. Due to attachment to the mind, the mind dwells in obtaining the Buddha's intention. Due to attachment to conditioned phenomena, the mind dwells in accumulating merits, perfecting self-control. Due to attachment to unconditioned phenomena, the mind dwells in the perfection of sacred wisdom. Such a tranquil mind does not reach the path of Buddhahood without cause; it is all due to conditions that one can reach the path of Buddhahood, guiding all wisdom. If bodhisattvas guide all wisdom due to conditions, this is the skillful means of bodhisattvas, all because they see that all dharmas have the intention to guide sentient beings. Just like the three thousand great thousand worlds contain the land, sentient beings of the ten directions, grasses, trees, five grains, all waters, rivers, seas, hair English version: etc., are all formed by the combination of conditions.

之形靡不苞之，一切咸仰而得生活。如是寂意！一切眾緣皆由菩薩善權方便，行最第一眾行之英至一切智。猶如眾色諸形貌皆有四大，菩薩如是執權方便，所造行緣皆至佛道。所以者何？一切眾生所興殃罪、為無反覆，菩薩緣是行施度無極，輒能具成戒度無極。若人瞋恚心懷毒害，於時菩薩行忍度無極，尋時充備進度無極。若見眾生在於憒鬧不能安心，緣是菩薩行禪度無極，忽以具成智度無極。若有眾生存在諸蔽立冥冥室窈昧之厄，菩薩為斷眾縛掛礙眾結之網。若有眾生能勤修業，便為消除一切所著。有求咨嗟稽首嘆之，示其自師。喜誹謗者亦隨順意，令不起心。若見勤苦被無數惱，菩薩則時為興大哀，見在安者則以大悅而救攝之。菩薩隨時若見剛強難化之類，開訓導示興發覺意見仁和人，菩薩在彼修治至業發起道心。若有眾生力勢在緣，菩薩則隨興顯將護證發意心。若有力士報應業行，菩薩尋順攝取訓誨顯起道意。是曰隨緣而得自在。菩薩隨順善權方便曉了眾生，應時宣法在報應力，志欲愛慕開化剖判，各使坦然勤進大道。聖慧為論深遠無逮之義，其存側慧廣為敷演至真之道，漸為班宣示斯道因。解別章句，以一句法暢若干慧。樂寂然者，因為分別普觀一切。好於觀者，以觀解脫三昧定意，講說禁戒不可究竟，復為

宣講。地獄、餓鬼、畜生以聞其法，為解無常無救護事，使求道護。若有定意，為論慧度慕在閑居，因行化之靜身口心。知限足者，顯發智根聖賢之業。在於自大愚冥之思，當爲宣佈勤學博聞。好貪慾者，示其不凈無益之患。喜于瞋恚，勸發慈心不懷厄害。若存愚惑，顯化其心十二緣起生死之法。其存等分，為演無常苦空非身。勤志色慾，各化不凈仁慈至無。解愚冥者，為誨瑕穢緣起事。或作諸見，因其決了空無之慧。其懷希望，演無想行。志存要誓，訓以無愿。訓慕諸蓋剖析諸陰，想如幻化虛偽不真。貪著諸種，爲了四大十八諸種猶如形影行照而現。其倚衰入，講說諸入內外十二皆非我有，猶夢所睹覺不知處。其依欲界，為人分別暢說一切萬物皆歸無常。若恃色界，敷演一切眾行悉苦惱根。設怙無色界，宣佈道教一切諸法而無吾我。難化之人，常令勤習賢聖之法。易安化者，當爲開示無極之辭。志存天人慾往心懅，咨嗟戒品清凈無垢。樂聲聞乘，指示四諦苦習盡道。若慕緣覺乘，則為開示十二緣起以癡為本。覺大乘業，因其流佈六度無極四等四恩而訓導之。初發心者，觀其志性而訓喻之。備悉眾行不厭生死，示以無難令立不轉。為不退轉者，因分別說佛土清凈。一生補處菩薩大人，顯示至真佛樹道場。如是寂意！若

【現代漢語翻譯】現代漢語譯本：宣講佛法。對於地獄、餓鬼、畜生道的眾生，要讓他們聽聞佛法，瞭解無常和沒有救護的道理，從而引導他們尋求正道。如果有人有堅定的意願，就為他們講解智慧的修行，讓他們嚮往清凈的修行生活，通過修行來凈化身口意。對於那些知足的人，要啓發他們智慧的根基，讓他們明白聖賢的修行。對於那些自大愚昧的人，應當為他們宣講勤奮學習和博聞的重要性。對於那些貪慾強烈的人，要揭示不凈和無益的過患。對於那些容易嗔恚的人，要勸導他們發起慈悲心，不懷害人之心。對於那些心存愚癡迷惑的人，要開示他們十二因緣生死的道理。對於那些執著于平等分別的人，要為他們演說無常、苦、空、非我的道理。要勤勉精進，使他們各自轉化不凈的念頭，達到仁慈和無我的境界。對於那些被愚昧矇蔽的人，要教導他們瑕疵和因緣生起的道理。對於那些執著于各種見解的人，要引導他們通過空性的智慧來決斷。對於那些心懷希望的人，要演說無想的修行。對於那些立下誓願的人，要教導他們無愿的道理。要教導他們嚮往斷除各種煩惱，剖析五蘊，明白一切諸法如幻化般虛偽不真。對於那些貪著各種事物的人，要讓他們明白四大和十八界猶如形影，因緣和合而顯現。對於那些依賴衰老的人，要講說內外十二入皆非我所有，猶如夢中所見，醒來不知去處。對於那些執著于欲界的人，要為他們分別闡述一切萬物皆歸於無常。對於那些執著于自我的人，要敷演一切諸行皆是苦惱的根源。對於那些執著于無我的人，要宣講佛陀的教誨，一切諸法皆無我。對於難以教化的人，要讓他們勤奮修習賢聖的教法。對於容易教化的人，應當為他們開示無極的道理。對於那些嚮往天界和人界，心懷恐懼的人，要讚歎戒律的清凈無垢。對於那些樂於聲聞乘的人，要指示四諦（苦、集、滅、道）的道理。對於那些嚮往緣覺乘的人，則要為他們開示十二因緣，以無明為根本。對於那些覺悟大乘菩薩道的人，要引導他們修行六度（佈施、持戒、忍辱、精進、禪定、智慧）無極，四等心（慈、悲、喜、舍），四恩（父母恩、眾生恩、國土恩、三寶恩）。對於初發菩提心的人，要觀察他們的志向和根性，從而進行教導。對於那些已經具備各種修行，不厭生死的人，要向他們展示沒有困難，讓他們堅定不退轉。對於那些已經不退轉的人，要為他們分別講述佛土的清凈。對於一生補處（指下一世將成佛的菩薩）的菩薩大人，要顯示至真的佛樹道場。寂意啊！如果這樣，那麼…… English version: Proclaim the Dharma. For beings in hell, hungry ghosts, and animals, let them hear the Dharma, understand impermanence and the lack of refuge, and thus guide them to seek the path. If someone has a firm intention, explain the practice of wisdom to them, let them yearn for a pure practice life, and purify their body, speech, and mind through practice. For those who are content, inspire the roots of their wisdom and let them understand the practice of the sages. For those who are arrogant and ignorant, one should proclaim the importance of diligent study and extensive learning. For those who are strongly greedy, reveal the faults of impurity and uselessness. For those who are prone to anger, encourage them to develop compassion and not harbor harmful intentions. For those who are deluded and confused, reveal to them the principle of the twelve links of dependent origination of birth and death. For those who are attached to equality and discrimination, explain to them the principles of impermanence, suffering, emptiness, and non-self. Be diligent and strive to transform their impure thoughts, and reach the state of kindness and non-self. For those who are blinded by ignorance, teach them the principles of flaws and dependent origination. For those who are attached to various views, guide them to make decisions through the wisdom of emptiness. For those who harbor hope, explain the practice of non-thought. For those who have made vows, teach them the principle of non-desire. Teach them to yearn to eliminate various afflictions, analyze the five aggregates, and understand that all dharmas are like illusions, false and unreal. For those who are attached to various things, let them understand that the four great elements and the eighteen realms are like shadows, appearing due to conditions. For those who rely on aging, explain that the twelve entrances, both internal and external, are not mine, just like what is seen in a dream, and one does not know where it goes when one wakes up. For those who are attached to the desire realm, explain to them that all things return to impermanence. For those who are attached to self, expound that all actions are the root of suffering. For those who are attached to non-self, proclaim the Buddha's teachings, that all dharmas are without self. For those who are difficult to teach, let them diligently practice the teachings of the sages. For those who are easy to teach, one should reveal to them the principle of the limitless. For those who yearn for the heavens and the human realm and are fearful, praise the purity and flawlessness of the precepts. For those who are happy with the Sravaka vehicle, point out the principles of the Four Noble Truths (suffering, origin, cessation, path). For those who yearn for the Pratyekabuddha vehicle, then reveal to them the twelve links of dependent origination, with ignorance as the root. For those who are awakened to the Mahayana Bodhisattva path, guide them to practice the six perfections (generosity, discipline, patience, diligence, meditation, wisdom) without limit, the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four debts of gratitude (to parents, to sentient beings, to the country, and to the Three Jewels). For those who have just developed the Bodhi mind, observe their aspirations and nature, and thus teach them. For those who have already cultivated various practices and are not tired of birth and death, show them that there are no difficulties, and let them stand firm and not regress. For those who have already reached the stage of non-regression, explain to them the purity of the Buddha land. For the Bodhisattva Mahasattvas who are in their last life before Buddhahood, reveal the true Bodhi tree and the place of enlightenment. So, Sati! If it is like this, then...

【English Translation】 Proclaim the Dharma. For beings in hell, hungry ghosts, and animals, let them hear the Dharma, understand impermanence and the lack of refuge, and thus guide them to seek the path. If someone has a firm intention, explain the practice of wisdom to them, let them yearn for a pure practice life, and purify their body, speech, and mind through practice. For those who are content, inspire the roots of their wisdom and let them understand the practice of the sages. For those who are arrogant and ignorant, one should proclaim the importance of diligent study and extensive learning. For those who are strongly greedy, reveal the faults of impurity and uselessness. For those who are prone to anger, encourage them to develop compassion and not harbor harmful intentions. For those who are deluded and confused, reveal to them the principle of the twelve links of dependent origination of birth and death. For those who are attached to equality and discrimination, explain to them the principles of impermanence, suffering, emptiness, and non-self. Be diligent and strive to transform their impure thoughts, and reach the state of kindness and non-self. For those who are blinded by ignorance, teach them the principles of flaws and dependent origination. For those who are attached to various views, guide them to make decisions through the wisdom of emptiness. For those who harbor hope, explain the practice of non-thought. For those who have made vows, teach them the principle of non-desire. Teach them to yearn to eliminate various afflictions, analyze the five aggregates, and understand that all dharmas are like illusions, false and unreal. For those who are attached to various things, let them understand that the four great elements and the eighteen realms are like shadows, appearing due to conditions. For those who rely on aging, explain that the twelve entrances, both internal and external, are not mine, just like what is seen in a dream, and one does not know where it goes when one wakes up. For those who are attached to the desire realm, explain to them that all things return to impermanence. For those who are attached to self, expound that all actions are the root of suffering. For those who are attached to non-self, proclaim the Buddha's teachings, that all dharmas are without self. For those who are difficult to teach, let them diligently practice the teachings of the sages. For those who are easy to teach, one should reveal to them the principle of the limitless. For those who yearn for the heavens and the human realm and are fearful, praise the purity and flawlessness of the precepts. For those who are happy with the Sravaka vehicle, point out the principles of the Four Noble Truths (suffering, origin, cessation, path). For those who yearn for the Pratyekabuddha vehicle, then reveal to them the twelve links of dependent origination, with ignorance as the root. For those who are awakened to the Mahayana Bodhisattva path, guide them to practice the six perfections (generosity, discipline, patience, diligence, meditation, wisdom) without limit, the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four debts of gratitude (to parents, to sentient beings, to the country, and to the Three Jewels). For those who have just developed the Bodhi mind, observe their aspirations and nature, and thus teach them. For those who have already cultivated various practices and are not tired of birth and death, show them that there are no difficulties, and let them stand firm and not regress. For those who have already reached the stage of non-regression, explain to them the purity of the Buddha land. For the Bodhisattva Mahasattvas who are in their last life before Buddhahood, reveal the true Bodhi tree and the place of enlightenment. So, Sati! If it is like this, then...

有菩薩逮得自在，從其緣化所宣道法無有罪釁，以善言辭可悅眾生。」

說是語時，有一萬人發無上正真道意，五百菩薩皆悉逮得無所從生法忍。時彼眾會有諸菩薩各心念言：「密跡金剛力士久如當逮無上正真之道為最正覺？得佛道時所號為何？其佛國土嚴凈功勛為何等類？諸菩薩眾成就云何？」

爾時世尊知眾菩薩心念本末，尋時即笑，無央數億百千光明從佛口出，照於十方無限世界，蔽日月光、蓋魔宮殿，光還繞佛無央數匝從頂上入。

時寂意菩薩即從坐起，偏出右臂叉手禮佛，以偈嘆佛而問笑意。

「巍巍猶紫金，　　妙光舍眾垢，　意寂然堅住，　　如日在虛空，　其光大盛明，　　悉消諸幽冥，　今所以顯現，　　人中尊宣之。　惔怕如蓮花，　　生立淤泥中，　其莖根在水，　　稍長無垢穢，　功勛甚馨香，　　意念轉廣遠，　唯安住說之，　　何故而欣然？　其意慧永安，　　寂然以柔和，　慈愍日增益，　　消除眾垢穢。　以智慧光明，　　蠲去諸闇冥，　安住如蓮花，　　棄捨眾狐疑。　加哀修道場，　　奉行得自在，　口面演光明，　　干竭眾愛慾。　開化于眾生，　　令其眼清凈，　安住消逆賊，　　除去眾瑕疵。　曉了生死無，　　

【現代漢語翻譯】現代漢語譯本：有菩薩獲得自在，他們所宣講的佛法，因其因緣教化，沒有過失和罪責，以善巧的言辭使眾生喜悅。在說這些話的時候，有一萬人發起了無上正等正覺的意願，五百位菩薩都獲得了無生法忍（對一切法不生不滅的真理的領悟）。當時，在場的菩薩們各自心中想著：『密跡金剛力士（護持佛法的金剛神）要多久才能獲得無上正等正覺，成為最正覺的佛？他成佛時會被稱為什麼？他的佛國土的莊嚴和功德會是怎樣的？他所教化的菩薩眾會達到什麼樣的成就？』這時，世尊知道眾菩薩心中所想的來龍去脈，隨即微笑，無數億百千的光明從佛口中發出，照耀十方無量世界，遮蔽了日月的光輝，覆蓋了魔宮，光明環繞佛身無數圈后從頭頂進入。這時，寂意菩薩（一位菩薩的名字）立即從座位上站起來，露出右臂，合掌向佛行禮，用偈頌讚嘆佛並詢問微笑的含義。『您的威儀如同紫金一般，妙光能去除一切污垢，您的心意寂靜而堅定，如同太陽在虛空中一樣，您的光明盛大而明亮，能消除一切黑暗，現在您顯現出這樣的光芒，人中之尊請您宣說其中的含義。您如同蓮花一般，生長在污泥之中，它的莖根在水中，逐漸生長而沒有污穢，它的功德非常馨香，意念也變得更加廣闊，您安住於此，請問為何如此欣然？』『您的智慧永遠安穩，寂靜而柔和，慈悲心日益增長，能消除一切污垢，您以智慧的光明，驅散一切黑暗，安住如蓮花一般，捨棄一切疑惑。』『請您慈悲地護持道場，奉行佛法而獲得自在，您的口中和麵容都散發著光明，能使眾生的愛慾枯竭。』『您開化眾生，使他們的眼睛清凈，安住於此能消除逆賊，除去一切瑕疵。』『您明瞭生死本無自性，』

【English Translation】 English version: There are Bodhisattvas who have attained freedom, and the Dharma they proclaim, due to their karmic connections and teachings, has no faults or sins, and they use skillful words to please sentient beings. While these words were being spoken, ten thousand people generated the intention for Anuttara-samyak-sambodhi (supreme perfect enlightenment), and five hundred Bodhisattvas all attained the Kṣānti (acceptance) of the non-origination of all dharmas (the truth that all phenomena are neither created nor destroyed). At that time, the Bodhisattvas in the assembly each thought in their hearts: 'How long will it be before the Vajrapāṇi (a Vajra-wielding deity who protects the Dharma) attains Anuttara-samyak-sambodhi and becomes the most perfectly enlightened Buddha? What will his name be when he becomes a Buddha? What will be the adornments and merits of his Buddha-land? What kind of achievements will the Bodhisattva assembly he teaches attain?' At that moment, the World Honored One, knowing the beginning and end of the thoughts in the minds of the Bodhisattvas, immediately smiled, and countless billions of lights emanated from the Buddha's mouth, illuminating the infinite worlds of the ten directions, obscuring the light of the sun and moon, covering the palaces of Mara (the demon), and after circling the Buddha countless times, the light entered from the top of his head. At that time, the Bodhisattva Samantacitta (a Bodhisattva's name) immediately rose from his seat, bared his right arm, and with his palms together, bowed to the Buddha, and praised the Buddha with a verse, asking about the meaning of the smile. 'Your majesty is like purple gold, your wondrous light can remove all defilements, your mind is tranquil and firm, like the sun in the sky, your light is great and bright, able to dispel all darkness, now you manifest such light, O Honored One among humans, please proclaim its meaning.' 'You are like a lotus flower, growing in the mud, its stem and roots in the water, gradually growing without defilement, its merits are very fragrant, and its thoughts become more vast, you abide in this, why are you so joyful?' 'Your wisdom is forever stable, tranquil and gentle, your compassion grows daily, able to remove all defilements, with the light of your wisdom, you dispel all darkness, abiding like a lotus flower, abandoning all doubts.' 'Please compassionately protect the Bodhimanda (place of enlightenment), practice the Dharma and attain freedom, your mouth and face emit light, able to dry up the desires of sentient beings.' 'You enlighten sentient beings, making their eyes pure, abiding here you can eliminate the rebels, removing all flaws.' 'You understand that birth and death have no inherent nature,'

眾生之性行，　以訓覺所有，　　諸天世間人。　一切普眾會，　　觀大聖顏貌，　今所笑現義，　　唯為分別說。」

佛告寂意菩薩：「見密跡金剛力士乎？」

白曰：「已見。世尊！」

佛言：「是密跡金剛力士，已當供養賢劫諸如來眾，將護正經受而持之，道利開益無量眾生。從是沒已，生阿閦佛土。在妙樂世以生彼土，其阿閦佛為諸菩薩宣千八百印，皆當逮是，歸於道義往反週迴，然後來世見不可計無數如來，稽首自歸凈修梵行然後來世。過此劫數積累德本，逮致無上正真之道成最正覺以得至佛，號金剛步，出現於世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰普凈，劫曰嚴凈。又彼，寂意！普凈世界神妙豐熾安隱，五穀卒賤自然無價，眾民滋盛天人甚多，合以七寶金銀琉璃水精、車𤦲馬瑙珊瑚真珠以成佛土城，有八交道平等若掌。其地柔軟，如天綩綖。如兜率天，被服食飲、宮殿屋宅、園觀浴池、校露樓閣。其佛國土巍巍如是。諸天人民自然顯發如天妓樂，懸諸彩幡、豎好幢蓋、燒眾名香，雨寶眾花遍散其土，上虛空中羅列眾蓋、和雅妓樂。其佛國土無有惡趣三苦之毒，亦無八難不閑之處，所有諸業如兜率天，被服飲食、宮殿

【現代漢語翻譯】現代漢語譯本眾生的習性行為，用來教導覺悟一切，包括諸天、世間的人們。一切普遍的大眾集會，觀看大聖的容貌，現在所顯現的笑容的意義，只是爲了分別解說。

佛告訴寂意菩薩（寂靜意念的菩薩）說：『你見到密跡金剛力士（守護佛法的金剛神）了嗎？』

寂意菩薩回答說：『已經見到了，世尊！』

佛說：『這位密跡金剛力士，已經應當供養賢劫（現在這個賢善的時代）的諸位如來（佛的稱號），將護持正經並受持它，以道義利益開導無量眾生。他從這裡去世后，將往生阿閦佛（不動佛）的佛土。在妙樂世界往生到那個佛土，那位阿閦佛會為諸位菩薩宣說一千八百種印法，他們都將獲得這些印法，歸於道義往返周旋，然後未來世將見到不可計數無數的如來，稽首（磕頭）自歸，清凈修行梵行，然後未來世，經過此劫數積累德本，達到無上正真之道，成就最正覺，從而得道成佛，號為金剛步，出現在世間，如來（佛的稱號）、至真（真理的極致）、等正覺（平等正覺）、明行成為（智慧和行為都圓滿）、善逝（善於逝去）、世間解（瞭解世間一切）、無上士（無上的人）、道法御（引導眾生走上正道）、天人師（天人和人類的導師），號為佛、世尊（受人尊敬的佛）。世界名為普凈，劫名為嚴凈。還有，寂意！普凈世界神妙豐盛安穩，五穀非常便宜，自然而然沒有價格，民眾繁盛，天人眾多，用七寶，即金、銀、琉璃、水精、車𤦲（一種玉石）、馬瑙（瑪瑙）、珊瑚、真珠來建成佛土的城池，有八條交叉的道路，平坦如手掌。那裡的土地柔軟，如同天上的綩綖（一種柔軟的絲織品）。如同兜率天（欲界天之一），衣著飲食、宮殿房屋、園林景觀、浴池、校露樓閣。那佛的國土巍峨壯麗就是這樣。諸天人民自然顯現出如同天上的歌舞音樂，懸掛著各種彩色的旗旛，豎立著美好的幢蓋，焚燒各種名貴的香，降下寶貴的花朵遍佈那片土地，上方的虛空中羅列著各種寶蓋，奏響和諧的音樂。那佛的國土沒有惡趣三苦（地獄、餓鬼、畜生）的毒害，也沒有八難（八種難以修行佛法的障礙）不方便的地方，所有的一切都如同兜率天，衣著飲食、宮殿』

【English Translation】 English version The nature and conduct of sentient beings, used to instruct and awaken all, including gods, and people in the world. All the universal assembly, beholding the countenance of the Great Sage, The meaning of the smile now manifested is solely for the purpose of explaining and distinguishing.

The Buddha said to the Bodhisattva Jiyi (Quiet Intention): 'Have you seen the Vajra-wielding Guardian (Mijiji Jingang Lishi)?'

Jiyi Bodhisattva replied: 'I have seen him, World Honored One!'

The Buddha said: 'This Vajra-wielding Guardian, has already been destined to make offerings to all the Tathagatas (Buddha's title) of the Bhadrakalpa (the current fortunate eon), to protect and uphold the true scriptures, and to benefit and enlighten countless sentient beings through the Dharma. After his passing from here, he will be reborn in the Buddha-land of Akshobhya (Immovable Buddha). In the World of Wonderful Joy, he will be born into that land, and that Akshobhya Buddha will proclaim one thousand eight hundred seals to all the Bodhisattvas, all of whom will attain these seals, returning to the meaning of the Dharma, going back and forth, and then in future lives, they will see countless Tathagatas, bowing their heads in self-surrender, practicing pure conduct, and then in future lives, after accumulating roots of virtue over these kalpas, they will attain the unsurpassed, true and correct path, achieving the most perfect enlightenment, thus attaining Buddhahood, and will be named Vajra Step, appearing in the world as Tathagata (Buddha's title), the Utmost Truth, the Perfectly Enlightened One, Perfect in Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of the Dharma, the Teacher of Gods and Humans, called Buddha, World Honored One. The world will be called Universal Purity, and the kalpa will be called Solemn Purity. Moreover, Jiyi! The world of Universal Purity is wondrously abundant and peaceful, the five grains are very cheap, naturally without price, the people are prosperous, and there are many gods and humans. The city of the Buddha-land is made of seven treasures, namely gold, silver, lapis lazuli, crystal, carnelian, agate, coral, and pearls, with eight intersecting roads, as flat as the palm of a hand. The ground there is soft, like heavenly silk. Like the Tushita Heaven (one of the heavens in the desire realm), clothing, food, palaces, houses, gardens, bathing pools, and pavilions. The Buddha's land is magnificent in this way. The gods and people naturally manifest heavenly music and dances, hanging various colorful banners, erecting beautiful canopies, burning various precious incense, and raining precious flowers all over the land, with various canopies arranged in the sky above, and harmonious music playing. That Buddha's land has no evil realms, no suffering of the three paths (hell, hungry ghosts, animals), nor the eight difficulties (eight obstacles to practicing the Dharma), all things are like the Tushita Heaven, clothing, food, palaces'

園觀、校露樓閣等無有異。天人不別，諸天人民皆慕微妙、唯志佛道。又其佛土無有二乘，無有聲聞緣覺之名，純諸菩薩，其如來尊宣不退轉菩薩大法。其金剛步世尊諸菩薩眾不可稱計、無能限量億百千載。其佛國土無有惡姓疽嫉之行，無有毀戒墮邪見者。此國土人皆至究竟好慕佛法。無有盲聾瘖啞癭瘇，性行和雅，悉二十八相莊嚴其身。又其如來現在世時壽八小劫。其諸天人臨欲壽終，如來至真常為講法，演身光明皆照三千大千世界。時諸天人蒙斯光明，悉決眾疑、嘆法隨佛，各心念言：『當往詣佛咨受經典。』或以己身神足之力往詣佛所，或有學人承佛聖旨往詣佛所。佛住虛空去地百千仞，在其世界於四衢路週一大座，告於十方可悅一切諸來眾會，以如來辭為諸菩薩敷演經道，唯宣大乘無極大道。其佛國土無有一人違逆世尊教，亦無誹謗罵詈毀辱者，一切眾生諸根明利其慧通達。土無君王，唯佛世尊以為法王。其土人民無有吾我、無受業處，悉無我所不主田宅，諸天人民皆悉如是。其金剛步如來至真所欲受食，以愍傷故先宿晡時現佛身像，著衣持缽住其門前。其家則知，便心念言：『佛愍念我欲就我食。』即夜莊嚴施設床座清凈布具、甘美供膳若干種味。明旦早往日時以到，佛與聖眾往入其舍，飲食畢訖行澡水竟

，佛為施家隨時說經，其人逮得不退轉法，當成無上正真道已乃為說訖，佛從坐起還歸精舍。若佛宴坐在於靜室，時諸菩薩各從本行所逮三昧而自修已。如是寂意！其佛世界功勛快善，無量巍巍殊特如是，土地嚴凈普平博好快不可量。」

佛說是經法授密跡金剛力士決時，應時會中二萬人皆發無上正真道意。諸來會者各各心念愿生其土。佛即記說：「金剛步成佛道時，諸愿見者皆生彼土。其佛授決，亦皆當成無上正真之道為最正覺。」

爾時密跡金剛力士從佛聞斯所授決已，歡喜踴躍，以持金剛投之虛空。適投空中，應時三千大千佛土六反震動，光照十方，天雨眾華紛紛如雪，箜篌樂器不鼓自鳴。一切眾會各在右手自然有華香若干種品幢蓋眾飾，各執持行。於時密跡金剛力士以寶花香幢蓋繒幡周匝繞佛，以偈嘆曰：

「廣法普自在，　　法藏不可盡，　曉了分別法，　　導利益眾生。　以付授我義，　　常樂以法施，　極奉行正法，　　住道愿自歸。　智慧能清凈，　　明瞭所行業，　其名聞三世，　　功勛度無極。　其智通三處，　　能仁無所著，　以度眾掛礙，　　班宣快濟厄。　清凈猶月凈，　　顏貌甚鮮明，　斯曜極遠照，　　喻于日火光。　其音殊妙好，　　和聲喻梵

【現代漢語翻譯】現代漢語譯本：佛陀為施主們隨時說法，那些人因此獲得了不退轉的境界，直到他們成就無上正真之道后，佛陀才停止說法。之後，佛陀從座位起身，返回精舍。如果佛陀在靜室中禪坐，那時，各位菩薩各自從他們所修行的三昧中自我修行。他們如此寂靜安詳！佛陀的世界功德快速而美好，無量無邊，殊勝而獨特，土地莊嚴清凈，平坦寬廣，美好得無法衡量。佛陀說完這部經，併爲密跡金剛力士（Vajrapāṇi，佛教護法神）授記時，當時法會中有兩萬人發起了無上正真道的心願。所有來參加法會的人都各自心念，希望往生到那個佛國。佛陀隨即授記說：『金剛步（Vajrapāṇi）成佛時，所有希望見到他的人都將往生到那個佛國。他所授記的人，也都會成就無上正真之道，成為最正覺。』當時，密跡金剛力士從佛陀那裡聽到這樣的授記后，歡喜踴躍，將手中的金剛杵投向空中。剛投向空中，三千大千佛土立刻發生六種震動，光芒照耀十方，天空中降下如雪般紛紛揚揚的鮮花，箜篌等樂器不敲自鳴。所有與會者各自的右手中自然出現各種各樣的花香、幢幡、寶蓋等裝飾品，各自拿著這些裝飾品行走。這時，密跡金剛力士拿著寶花、香、幢幡、絲綢等，圍繞佛陀，並用偈頌讚嘆道：『佛法廣大普遍而自在，佛法的寶藏無窮無盡，明曉並分別諸法，引導利益眾生。將法義託付給我，我將常樂於以法佈施，極其奉行正法，安住于道，愿歸依於此。智慧能夠清凈，明瞭所修行的業，他的名聲傳遍三世，功德無量無邊。他的智慧通達三處，能仁（佛陀的稱號）無所執著，以此度脫眾生的掛礙，宣揚佛法，快速救濟眾生的苦難。清凈如同明月般皎潔，容貌極其鮮明，光芒照耀極遠，如同太陽和火焰的光芒。他的聲音殊勝美妙，和諧的聲音如同梵音。』

【English Translation】 English version: The Buddha preached the Dharma to the benefactors at the appropriate times, and those people attained the state of non-retrogression. Only after they had achieved the unsurpassed, true, and correct path did the Buddha cease preaching. Then, the Buddha rose from his seat and returned to the vihara. If the Buddha was meditating in a quiet chamber, then the Bodhisattvas would each cultivate themselves from the samadhi they had attained through their respective practices. They were so peaceful and serene! The merits of the Buddha's world were swift and excellent, immeasurable, magnificent, and unique. The land was solemn, pure, flat, broad, and beautiful beyond measure. When the Buddha finished speaking this sutra and bestowed the prediction upon Vajrapāṇi (a Buddhist guardian deity), twenty thousand people in the assembly at that time generated the aspiration for the unsurpassed, true, and correct path. All those who came to the assembly each had the thought in their minds to be reborn in that Buddha-land. The Buddha then predicted, 'When Vajrapāṇi achieves Buddhahood, all those who wish to see him will be reborn in that Buddha-land. Those to whom he gives predictions will also achieve the unsurpassed, true, and correct path, becoming the most perfectly enlightened ones.' At that time, Vajrapāṇi, having heard this prediction from the Buddha, rejoiced and leaped for joy, throwing his vajra into the sky. As soon as it was thrown into the sky, the three thousand great thousand world systems immediately shook in six ways, light illuminated the ten directions, flowers fell from the sky like snow, and musical instruments such as the konghou played without being struck. Each member of the assembly naturally had various kinds of fragrant flowers, banners, canopies, and other ornaments in their right hands, and they walked holding these ornaments. At this time, Vajrapāṇi, holding precious flowers, incense, banners, and silk streamers, circled the Buddha and praised him with verses: 'The Dharma is vast, universal, and free, the treasury of the Dharma is inexhaustible, understanding and distinguishing all dharmas, guiding and benefiting sentient beings. Entrusting the meaning of the Dharma to me, I will always be happy to give the Dharma, diligently practice the true Dharma, abide in the path, and wish to take refuge in it. Wisdom is able to purify, clearly understanding the actions that are practiced, his name is heard throughout the three worlds, and his merits are boundless. His wisdom penetrates the three realms, the Muni (an epithet of the Buddha) is without attachment, thereby liberating beings from their hindrances, proclaiming the Dharma, and quickly relieving the suffering of beings. Pure like the clear moon, his countenance is extremely bright, his light shines far away, like the light of the sun and fire. His voice is supremely wonderful and beautiful, the harmonious sound is like the Brahma sound.'

天，　宣佈于愍哀，　　稽首眾生寶。　自顯現其身，　　示有形壽命，　唯愿班宣法，　　演布文字音。　雖講說經法，　　亦無有法想，　度脫于眾生，　　亦無有人想。　世尊所開化，　　誰能報佛恩？　設一切眾生，　　積行無量劫，　唯啟受佛教，　　志不在餘業，　己身能奉行，　　復化他人眾。」

於時密跡金剛力士繞佛眾會竟七匝已，手執眾花及與寶蓋供上散佛。適供散佛，應時四天下一切方域自然化生若干品花，莊嚴校飾八重交道、八味池水，承佛威神靡不周遍巍巍難限。爾時寂意菩薩問密跡金剛力士：「如來以授仁者道決。」

答曰：「族姓子！以見授決、所受道決自然如夢。」

又問：「仁者受決為何所逮？」

答曰：「族姓子！所受決者為無所逮。」

又問：「何所不逮？」

答曰：「不逮吾我，不得人壽命，不得五陰六衰四大，不見現世度世之業，不逮諸罪及與不罪、無漏不漏、塵勞瞋恨、有為無為、生死無為，悉不逮是。此，族姓子！乃曰受決。」

寂意又問：「設無所逮，誰為受決？」

答曰：「無所逮者乃曰為逮。」

又問：「若無吾我，誰為受決？誰授決者？」

答曰：「其有受決及授決者，

【現代漢語翻譯】現代漢語譯本天啊，我向您宣佈我的憐憫，向一切眾生之寶頂禮。您親自顯現身形，示現具有形體的壽命，我只愿您能宣講佛法，演說文字的音義。即使您講說經法，心中也沒有法的執著，您度脫一切眾生，心中也沒有人的執著。世尊您所開示教化，誰能報答佛的恩德呢？假設一切眾生，累積修行無量劫，只接受佛的教誨，心志不在其他的事情上，自己能夠奉行佛法，又能教化其他眾生。

這時，密跡金剛力士繞佛和大眾七圈后，手持鮮花和寶蓋，供養並散佈在佛的身上。當供養散佈時，四天下一切地方自然化生出各種各樣的鮮花，莊嚴裝飾著八重交道和八味池水，承蒙佛的威神之力，無不周遍，巍峨難測。這時，寂意菩薩問密跡金剛力士：『如來已經授予您道決（對佛法的最終領悟）。』

密跡金剛力士回答說：『善男子！所見到的授決，所接受的道決，自然如同夢境一般。』

寂意菩薩又問：『您接受道決后，獲得了什麼？』

密跡金剛力士回答說：『善男子！所接受的道決，是無所獲得。』

寂意菩薩又問：『什麼都未獲得嗎？』

密跡金剛力士回答說：『沒有獲得我執，沒有獲得人壽，沒有獲得五陰（色、受、想、行、識）六衰（眼、耳、鼻、舌、身、意）四大（地、水、火、風），沒有見到現世和來世的業報，沒有獲得諸罪和非罪、有漏和無漏、塵勞和嗔恨、有為和無為、生死和無為，所有這些都沒有獲得。善男子！這才是所謂的接受道決。』

寂意菩薩又問：『如果什麼都沒有獲得，那麼是誰接受道決呢？』

密跡金剛力士回答說：『無所獲得，才是真正的獲得。』

寂意菩薩又問：『如果沒有我執，那麼是誰接受道決？又是誰授予道決呢？』

密跡金剛力士回答說：『接受道決和授予道決的，

【English Translation】 English version O Heaven, I announce my compassion, I bow to the treasure of all beings. You manifest your form, showing a life with a physical body, I only wish that you would proclaim the Dharma, expound the meaning of the written words. Even when you preach the scriptures, there is no attachment to the Dharma in your mind, You liberate all beings, yet there is no attachment to the idea of a person in your mind. World Honored One, who can repay the Buddha's kindness for your teachings? Suppose all beings, accumulate practices for countless eons, Only accepting the Buddha's teachings, their minds are not on other matters, They can practice the Dharma themselves, and also teach other beings.

At that time, the Vajrapani (Mijiji Jingang Lishi) (Vajra-wielding guardian) circled the Buddha and the assembly seven times, holding flowers and jeweled canopies, offering and scattering them upon the Buddha. As the offerings were scattered, various kinds of flowers naturally grew in all regions of the four continents, adorning the eightfold paths and the eight-flavored pools. Through the Buddha's majestic power, they were all-pervasive and immeasurably grand. Then, Bodhisattva Jiyi (Silent Intention) asked Vajrapani: 'The Tathagata has bestowed upon you the Dharma resolution (the ultimate understanding of the Dharma).'

Vajrapani replied: 'Good son! The resolution that is seen, the resolution that is received, is naturally like a dream.'

Bodhisattva Jiyi asked again: 'What have you attained by receiving the resolution?'

Vajrapani replied: 'Good son! The resolution that is received is that nothing is attained.'

Bodhisattva Jiyi asked again: 'Is nothing attained?'

Vajrapani replied: 'There is no attainment of self, no attainment of human life, no attainment of the five skandhas (form, feeling, perception, mental formations, consciousness), the six senses (eye, ear, nose, tongue, body, mind), the four great elements (earth, water, fire, wind), no seeing of the karma of this life and the next, no attainment of sins and non-sins, defilements and non-defilements, worldly afflictions and hatred, conditioned and unconditioned, birth and death and unconditioned, all these are not attained. Good son! This is what is called receiving the resolution.'

Bodhisattva Jiyi asked again: 'If nothing is attained, then who receives the resolution?'

Vajrapani replied: 'That which is not attained is the true attainment.'

Bodhisattva Jiyi asked again: 'If there is no self, then who receives the resolution? And who bestows the resolution?'

Vajrapani replied: 'Those who receive the resolution and those who bestow the resolution,

適俱平等，本際無二。」

又問密跡：「若無本際，彼誰受決？」

答曰：「本際無生亦無所滅，無有二際。以是本際，今日受決。」

又問：「住何本際而受決也？」

「住于自然，無二本際、無我本際、無人壽命。住于自然乃曰受決。」

又問：「吾我本際住在何所？」

答曰：「如來所住。」

又問：「無所識知為何所知？」

答曰：「其所識知為無所知。」又曰：「若無所告語為無所語。」

又問：「設無所語，為何所教？」

答曰：「教無所教。」

又問：「何謂教無所教？」

答曰：「一切諸法悉無所教。」

又問：「說無所教，云何知之？」

答曰：「設無所教，所知若斯。」

又問：「云何教所知？」

答曰：「不問所知。」

又問：「云何不問所知？」

答曰：「識無放逸。」

又問：「何謂識無放逸？」

答曰：「自歸要誼。」

又問：「何謂自歸要誼？」

答曰：「不見無誼。」

又問：「何謂不見無誼？」

答曰：「不以于誼亦非無誼，乃曰為誼。」

又問：「何謂不以于誼亦非無誼乃曰誼乎？」

答曰：「其不以誼

【現代漢語翻譯】現代漢語譯本『一切都平等一致，其根本的界限並無二致。』又問密跡（Mijī，佛教護法神）: 『如果根本的界限不存在，那麼是誰接受授記呢？』回答說：『根本的界限既不產生也不消滅，沒有兩個界限。正因為是這個根本的界限，今天才接受授記。』又問：『安住于什麼樣的根本界限而接受授記呢？』『安住于自然，沒有兩個根本界限，沒有我的根本界限，沒有人的壽命。安住于自然才叫做接受授記。』又問：『我的根本界限安住在哪裡呢？』回答說：『如來（Tathāgata，佛的稱號）所安住的地方。』又問：『不認識、不知道的是什麼所知呢？』回答說：『其所認識、知道的是無所知。』又說：『如果無所告知、言語，就是無所言語。』又問：『假設無所言語，那麼用什麼來教導呢？』回答說：『教導無所教導。』又問：『什麼叫做教導無所教導？』回答說：『一切諸法（dharma，佛法）都沒有什麼可以教導的。』又問：『說無所教導，如何知道呢？』回答說：『假設無所教導，所知道的就像這樣。』又問：『如何教導所知呢？』回答說：『不問所知。』又問：『如何不問所知呢？』回答說：『認識到不放逸。』又問：『什麼叫做認識到不放逸？』回答說：『自己歸向要義。』又問：『什麼叫做自己歸向要義？』回答說：『不見無義。』又問：『什麼叫做不見無義？』回答說：『不執著于有義，也不執著于無義，這叫做義。』又問：『什麼叫做不執著于有義，也不執著于無義，這叫做義呢？』回答說：『其不執著于義』

【English Translation】 English version 'All are equal and alike, their fundamental boundaries are without duality.' Again, (he) asked Mijī (a Buddhist guardian deity): 'If there is no fundamental boundary, then who receives the prediction?' (He) answered: 'The fundamental boundary neither arises nor ceases, there are no two boundaries. Because of this fundamental boundary, the prediction is received today.' Again (he) asked: 'Abiding in what kind of fundamental boundary does one receive the prediction?' 'Abiding in nature, there are no two fundamental boundaries, no fundamental boundary of self, no human lifespan. Abiding in nature is called receiving the prediction.' Again (he) asked: 'Where does the fundamental boundary of self abide?' (He) answered: 'Where the Tathāgata (the title of a Buddha) abides.' Again (he) asked: 'What is that which is not recognized or known?' (He) answered: 'That which is recognized and known is the unknowable.' And (he) said: 'If there is nothing to tell or speak, it is to be without speech.' Again (he) asked: 'Assuming there is nothing to speak, then what is used to teach?' (He) answered: 'Teaching is without teaching.' Again (he) asked: 'What is meant by teaching without teaching?' (He) answered: 'All dharmas (Buddhist teachings) have nothing to be taught.' Again (he) asked: 'If it is said there is nothing to teach, how is it known?' (He) answered: 'Assuming there is nothing to teach, what is known is like this.' Again (he) asked: 'How is the knowable taught?' (He) answered: 'Do not ask about the knowable.' Again (he) asked: 'How is it not to ask about the knowable?' (He) answered: 'Recognize non-negligence.' Again (he) asked: 'What is meant by recognizing non-negligence?' (He) answered: 'Return to the essential meaning oneself.' Again (he) asked: 'What is meant by returning to the essential meaning oneself?' (He) answered: 'Not seeing meaninglessness.' Again (he) asked: 'What is meant by not seeing meaninglessness?' (He) answered: 'Not clinging to meaning, nor clinging to meaninglessness, this is called meaning.' Again (he) asked: 'What is meant by not clinging to meaning, nor clinging to meaninglessness, this is called meaning?' (He) answered: 'That which does not cling to meaning'

亦非無誼，彼則進誼。」

又問：「若以無誼，不成法義乎？」

答曰：「其法義者，云何義乎？所以者何？其趣義者則為非法、不成為法。又問。何謂為法。答曰。法無音響乃曰為法。」

又問：「法無音響，何謂為法？」

答曰：「其于彼法無有文字，乃曰為法。其無所得，彼法無音，無有言詞。」

又問密跡：「何謂所逮？」

答曰：「族姓子！如所可逮，是乃名曰一切無逮離於所得。」

又問密跡：「是曰我所逮得，如來其習諸法乃能逮得。」又問：「豈能寂然吾我之心？一切所宣智慧之明，因其文字宣如來業，不以無逮、不以當逮。」又問：「其所逮者何所不可？」

答曰：「口之所說為不可也。」

又問：「口之所說心倚文字則為不可。」又問：「何謂為可？」

答曰：「其無所逮，彼無所教。其無所教知則不自知、不知他人。其不自知不知他人乃曰為可。」

又問：「不可誰為是本？可誰為是本？」

答曰：「所受是本。」

又問：「所受誰是其本？」

答曰：「所倚為本。」

又問：「所倚誰是其本？」

答曰：「虛偽妄想即是其本。」

又問：「虛偽妄想誰是其本？」

答曰：

【現代漢語翻譯】現代漢語譯本：『也不是沒有意義，那樣就增進了意義。』又問：『如果認為沒有意義，就不能成就佛法的意義嗎？』答道：『佛法的意義，是什麼意義呢？為什麼這樣說呢？如果執著于意義，那就成了非法，不能成就佛法。』又問：『什麼叫做佛法？』答道：『佛法沒有聲音和響動，才叫做佛法。』又問：『佛法沒有聲音和響動，那又怎麼能叫做佛法呢？』答道：『它超越了文字，才叫做佛法。它沒有任何可以執著的東西，佛法沒有聲音，也沒有言辭。』又問密跡（一位菩薩的名字）：『什麼是所證悟的？』答道：『善男子！像所能證悟的那樣，就叫做一切無所執著，脫離了所得。』又問密跡：『這是我所證悟的，如來通過修習諸法才能證悟。』又問：『難道能使我心寂靜嗎？一切所宣說的智慧光明，通過文字來宣說如來的事業，不是通過無所執著，也不是通過將要執著。』又問：『所證悟的有什麼不可以的呢？』答道：『口中所說是不可的。』又問：『口中所說，心依賴文字，就是不可的。』又問：『什麼叫做可以的呢？』答道：『沒有任何執著，也沒有任何教導。沒有教導的認知，就不會自知，也不會知他人。不自知也不知他人，才叫做可以的。』又問：『不可的根本是什麼？可以的根本是什麼？』答道：『所感受的是根本。』又問：『所感受的根本是什麼？』答道：『所依賴的是根本。』又問：『所依賴的根本是什麼？』答道：『虛偽妄想就是根本。』又問：『虛偽妄想的根本是什麼？』答道：

【English Translation】 English version: 'It is not without meaning either; that would advance the meaning.' Again asked: 'If it is considered meaningless, does it not accomplish the meaning of Dharma?' Answered: 'The meaning of Dharma, what meaning is it? Why is it so? If one clings to meaning, then it becomes non-Dharma and cannot accomplish Dharma.' Again asked: 'What is called Dharma?' Answered: 'Dharma has no sound or resonance; that is called Dharma.' Again asked: 'If Dharma has no sound or resonance, how can it be called Dharma?' Answered: 'It transcends words; that is called Dharma. It has nothing to grasp; Dharma has no sound, nor any words.' Again asked of Guhyapada (a Bodhisattva's name): 'What is attained?' Answered: 'Son of good family! Like what can be attained, that is called all non-grasping, detached from attainment.' Again asked of Guhyapada: 'This is what I have attained; the Tathagata (another name for Buddha) attains it through practicing all Dharmas.' Again asked: 'Can it quiet my mind? All the proclaimed wisdom light, through words to proclaim the Tathagata's work, not through non-grasping, nor through what is to be grasped.' Again asked: 'What is not permissible in what is attained?' Answered: 'What is spoken by the mouth is not permissible.' Again asked: 'What is spoken by the mouth, the mind relying on words, is not permissible.' Again asked: 'What is permissible?' Answered: 'There is no grasping, nor any teaching. The knowledge without teaching does not know itself, nor does it know others. Not knowing oneself and not knowing others is called permissible.' Again asked: 'What is the root of the impermissible? What is the root of the permissible?' Answered: 'What is received is the root.' Again asked: 'What is the root of what is received?' Answered: 'What is relied upon is the root.' Again asked: 'What is the root of what is relied upon?' Answered: 'False and deluded thoughts are the root.' Again asked: 'What is the root of false and deluded thoughts?' Answered:

「虛偽妄想塵勞是本。」

又問：「虛偽妄想塵勞，何所是本？」

答曰：「慕著是本。」

又問：「慕著何所是本？」

答曰：「色聲香味細滑所著是本。」

又問：「何所著本？」

答曰：「恩愛結集是曰著本。於是諸著而無所慕，乃曰無著。是為寂意！諸恩愛結求于所著永無所著。諸佛世尊為班宣法重說是法。」

授密跡金剛力士決時，五百比丘眾漏盡意解，二百菩薩得無所從生法忍。

大寶積經卷第十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十三

西晉三藏竺法護譯密跡金剛力士會第三之六

於是密跡金剛力士所愿已備得受佛決，所望已畢欣然大悅，叉手白佛言：「唯佛大聖就我曠野之界鬼王國土，在密跡宮舍七日受請。諸菩薩等及大聲聞，唯見垂愍顧意不忽。當於佛所在、于曠野鬼王土地、在於鄙舍，垂意小食，化鬼神眾妖魅反足之物、揵沓和、摩休勒及余所居眾生，見如來尊、聽聞斯經法，長夜安隱無有眾患一定無難，便當棄捐瞋恚毒害無懷逆心。其四天王一切眷屬游在曠野鬼神王界，若見如來、聞所說法，常獲安和不遭危難。」

時佛默然，受密跡請七日供養，用愍念故，並欲開化無數眾

【現代漢語翻譯】現代漢語譯本『虛偽的妄想和塵世的煩惱是根本。』又問：『虛偽的妄想和塵世的煩惱，它們的根本是什麼？』答道：『執著愛慕是根本。』又問：『執著愛慕的根本是什麼？』答道：『對色、聲、香、味、細滑的感官享受的執著是根本。』又問：『執著的根本是什麼？』答道：『恩愛糾纏聚集在一起就是執著的根本。』如果對一切執著都沒有愛慕，就叫做無執著。這就是寂靜的意境！一切恩愛糾纏都源於執著，要永遠不再執著。諸佛世尊爲了普遍宣揚佛法，再次宣說這個道理。在授予密跡金剛力士決斷時，五百位比丘眾斷盡煩惱，心意解脫，二百位菩薩證得無所從來法忍（對一切法無所從來，本性空寂的領悟）。

《大寶積經》卷第十二《大正藏》第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第十三

西晉三藏竺法護譯《密跡金剛力士會》第三之六

這時，密跡金剛力士的願望已經實現，得到了佛的決斷，所期望的已經完成，他欣喜地合掌對佛說：『唯愿佛陀大聖，光臨我曠野鬼王的國土，在密跡宮殿接受七日的供養。諸位菩薩和大聲聞，希望你們垂憐顧念，不要忽略。當在佛陀所在之處、在曠野鬼王的土地、在我的簡陋住所，稍微用些飲食，教化鬼神眾、妖魅反足之物、揵沓和（香神）、摩休勒（大腹行神）以及其他所居住的眾生，讓他們見到如來尊、聽聞這部經法，長夜安穩，沒有各種憂患，一定沒有災難，便會拋棄嗔恚毒害，不再懷有逆反之心。四天王及其一切眷屬，遊走在曠野鬼神王的境界，如果見到如來、聽聞所說的法，常常獲得安和，不會遭遇危難。』這時，佛陀默然，接受了密跡的邀請，接受七日的供養，因為憐憫的緣故，並且想要開化無數眾生。

【English Translation】 English version 'False and delusive thoughts and worldly afflictions are the root.' Again asked: 'What is the root of false and delusive thoughts and worldly afflictions?' Answered: 'Attachment and craving are the root.' Again asked: 'What is the root of attachment and craving?' Answered: 'Attachment to the sensory pleasures of form, sound, smell, taste, and touch is the root.' Again asked: 'What is the root of attachment?' Answered: 'The accumulation of love and affection is called the root of attachment.' If there is no craving for any attachment, it is called non-attachment. This is the state of tranquility! All entanglements of love and affection arise from attachment, and one should forever be free from attachment. The Buddhas, the World Honored Ones, in order to universally proclaim the Dharma, again expound this principle. When the empowerment was given to the Vajrapani (Mijji Jingang Lishi) , five hundred Bhikshus (monks) exhausted their outflows and their minds were liberated, and two hundred Bodhisattvas attained the Dharma-kshanti (acceptance of the non-origination of all dharmas).

The Great Treasure Trove Sutra, Scroll 12 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 13

Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty, Section 6 of the Vajrapani Assembly

At this time, the wish of Vajrapani was fulfilled, and he received the Buddha's prediction. His hopes were realized, and he joyfully clasped his hands and said to the Buddha: 'May the Buddha, the Great Sage, come to my wilderness realm of the Ghost King, and accept seven days of offerings in the Mijji Palace. May all the Bodhisattvas and great Sravakas (hearers) show compassion and not neglect this. When at the Buddha's place, in the wilderness of the Ghost King, and in my humble abode, please partake of a small amount of food, and transform the multitudes of ghosts and spirits, the demonic creatures with reversed feet, the Gandharvas (celestial musicians), the Mahoragas (great serpents), and other beings who dwell there. Let them see the Honored One, the Tathagata, and hear this Sutra, so that they may have peace and tranquility throughout the long night, free from all afflictions, and certainly without any difficulties. They will then abandon anger and hatred, and no longer harbor rebellious thoughts. The Four Heavenly Kings and all their retinues, who roam in the wilderness realm of the Ghost King, if they see the Tathagata and hear the Dharma being taught, will always obtain peace and harmony, and will not encounter danger.' At this time, the Buddha remained silent, accepting Mijji's invitation to receive seven days of offerings, out of compassion, and also desiring to enlighten countless beings.

生使殖德本。

爾時密跡見佛默然以受其請，歡喜踴躍，稽首佛足右繞三匝，禮退而去。忽然不現，還曠野國因歸其宮。時密跡力士心自念言：「當爲大聖莊嚴宮殿，欲行天人、色行天人得未曾有，十方世界諸菩薩等皆當歡喜。」心自念言：「吾憶識念，往故一時夜懷志願，所尊道法不可思議，今亦當然。」即時三昧正受宣不可限，彼時高座無央數億百千兆載師子眾座自然普現，以寶作腳及奇珍欄楯，以百千天衣而布其上。清凈妙華真珠瓔珞在八交道，以寶蓮華覆蓋其上。適三昧正受，「東方去是恒河沙佛國，有世界名無量寶德凈，佛號凈王。當致彼凈王如來所莊嚴凈師子之座，欲授萬菩薩決。其佛國土所見嚴凈，越無央數諸天人民所有嚴凈。我今寧可往彼佛土莊嚴高座。」爾時密跡力士以凈寶王三昧正受。適三昧已，自然莊嚴現好高座，高廣好凈如無量寶德凈佛土師子高座等無有異，忽然以至在於曠野鬼神界土。所施高座巍巍如是，甚高廣長，東西二千四百八十里，南北千二百八十里，紺琉璃水精硨𤦲為地，吉祥藏寶無量名香雜香薰之，豎立無數眾寶香爐燒殊妙香，散諸天花若干品物，極好巍巍光色煒曄，可悅人心安和其身。從心應時行菩薩法，不失其節功勛無際，所嘆妙德而無崖底。又其高座所化自然，有

【現代漢語翻譯】現代漢語譯本：生養使之繁衍是德行的根本。

那時，密跡金剛看到佛陀默然接受了他的請求，歡喜雀躍，向佛陀的足部頂禮，右繞三匝，然後恭敬地退下離去。他忽然消失不見，回到了曠野國，並返回了自己的宮殿。當時，密跡力士心中思忖：『我應當為大聖莊嚴宮殿，使天人、色界天人看到前所未有的景象，十方世界的諸位菩薩也都會因此而歡喜。』他心中又想：『我記得，過去曾有一時，在夜晚懷有這樣的願望，所尊崇的道法不可思議，現在也應當如此。』隨即，他進入三昧正受，宣說不可限量的法門。那時，無數億百千兆的獅子座自然普遍顯現，用寶物做腳和奇珍欄桿，上面鋪著百千天衣。清凈美妙的鮮花和珍珠瓔珞在八條交錯的道路上，用寶蓮花覆蓋其上。剛剛進入三昧正受，『東方距離這裡有恒河沙數佛國，有一個世界名為無量寶德凈，佛號凈王（指佛名）。應當將彼凈王如來所莊嚴的清凈獅子座取來，用來給萬菩薩授記。那個佛國土所見的莊嚴清凈，超越了無數諸天人民所有的莊嚴清凈。我如今可以前往那個佛土，莊嚴高座。』當時，密跡力士進入凈寶王三昧正受。剛入三昧，自然顯現出莊嚴美好的高座，高廣美好清凈，如同無量寶德凈佛土的獅子高座一樣，沒有任何差別，忽然就到了曠野鬼神界土。所施設的高座巍峨壯觀，非常高廣長，東西長二千四百八十里，南北長一千二百八十里，以紺琉璃、水精、硨磲為地，吉祥藏寶和無量名香雜香薰之，豎立無數眾寶香爐，燃燒殊妙的香，散佈各種天花，極其美好，光色輝煌，令人喜悅，身心安和。從心中應時而行菩薩法，不失其節，功勛無邊，所讚歎的妙德沒有邊際。而且，那高座所化現的自然，有

【English Translation】 English version: To nurture and cause to multiply is the root of virtue.

At that time, Vajrapani (Mijiji) saw the Buddha silently accepting his request, and he was overjoyed. He bowed his head to the Buddha's feet, circumambulated him three times to the right, and then respectfully withdrew and departed. He suddenly disappeared and returned to the country of the wilderness, and went back to his palace. At that time, Vajrapani thought to himself: 'I should adorn the palace for the Great Sage, so that the devas and the devas of the form realm will see something unprecedented, and all the Bodhisattvas in the ten directions will rejoice.' He also thought: 'I remember that once in the past, I had such a wish in the night, that the Dharma I revered was inconceivable, and it should be so now as well.' Immediately, he entered the Samadhi of Right Reception, proclaiming immeasurable Dharma. At that time, countless billions of trillions of lion thrones naturally appeared everywhere, with treasures as their legs and rare jewels as railings, covered with hundreds of thousands of heavenly garments. Pure and wonderful flowers and pearl necklaces were placed on the eight intersecting paths, covered with precious lotus flowers. As soon as he entered the Samadhi of Right Reception, 'To the east, beyond the number of Buddha lands like the sands of the Ganges River, there is a world called Immeasurable Treasure Virtue Pure, and the Buddha is named Pure King (referring to the Buddha's name). The pure lion throne adorned by that Pure King Tathagata should be brought here to give predictions to ten thousand Bodhisattvas. The adornment and purity seen in that Buddha land surpasses the adornment and purity of all the devas and people. I should go to that Buddha land to adorn the high seat.' At that time, Vajrapani entered the Samadhi of Pure Treasure King. As soon as he entered the Samadhi, a magnificent and beautiful high seat naturally appeared, as high, wide, beautiful, and pure as the lion throne of the Immeasurable Treasure Virtue Pure Buddha land, without any difference. Suddenly, it arrived in the wilderness of the ghost realm. The high seat that was set up was majestic and magnificent, very high, wide, and long, measuring two thousand four hundred and eighty li from east to west, and one thousand two hundred and eighty li from north to south. The ground was made of lapis lazuli, crystal, and tridacna, and it was perfumed with auspicious treasure and immeasurable fragrant incense. Countless treasure incense burners were erected, burning exquisite incense, and various kinds of heavenly flowers were scattered. It was extremely beautiful, with brilliant and dazzling colors, pleasing to the eye, and bringing peace to the body and mind. From his heart, he practiced the Bodhisattva path in accordance with the time, without losing its rhythm, with boundless merit, and the wonderful virtues he praised were without limit. Moreover, the natural transformation of that high seat had

億百千垓不可計數諸師子座，以寶為腳、寶為欄楯，無數天衣而布其上。諸寶蓮華凈珠校露立八交道，以用眾寶而布其上，建在地上一切普具。

於時密跡力士如是比像不可思議，設諸高座高廣嚴凈殊特無量師子之座，安然庠序從三昧起。即于宿夜設若干種甘膳飲食，尊奉菩薩和調性行、興發如來報應之果。眾供已辦，夜未嚮明，告四天王：「諸人當知，世尊今日詣我宮食，請竟七日，諸菩薩眾及諸聲聞皆當來集。仁等恭恪設無放逸，大聖難遇億世時有，咸皆一心舍俗慕道恭恪奉事，除去生死弘慈至道。時亦難遭法不可聞，三界無怙唯道可恃，普如虛空無所復礙，勿懷亂心為放逸行。眷屬徒使妻子僕從，供養七日勿倚身心，唯道為本，莫順他業損違道教，專精一心供養如來，常當下意加敬無二。令其曠野鬼神之處，王者土地鬼神妖魅，反足諸鬼揵沓和等，皆歸命佛密議道法。其四天王及餘眾生，皆不失時普蒙濟度。諸仁當了，已請天尊，稽首歸命供養佛已，勤聽經典宣佈八方，使一切蒙乃報佛恩。」爾時密跡力士有一太子名曰密兵而告之曰：「汝往，遍令地神及虛空神告四天王、忉利天、焰天、兜率天、無憍慢天、他化自在天，上至魔天，各令使知世尊今日在於曠野鬼王土界，受密跡金剛力士請于宮舍，當就飲

【現代漢語翻譯】現代漢語譯本無數的師子座（佛座），數量多達億百千垓，難以計數，這些師子座以寶物為腳，寶物為欄桿，上面鋪滿了無數的天衣。各種寶蓮花和凈珠交錯排列，在八條道路上閃耀光芒，用各種寶物鋪設其上，在地上建造的一切都非常完備。這時，密跡力士（護法神）展現出不可思議的形象，設定了許多高大、寬廣、莊嚴、清凈、殊勝、無量的師子座，安詳有序地從三昧（禪定）中起身。他當即在昨夜準備了各種美味佳餚，用來供奉菩薩，調和他們的性情，激發如來（佛）的報應之果。供養準備完畢，天還未亮，他告誡四天王（佛教護法神）說：『諸位應當知道，世尊（佛）今日將到我的宮殿用餐，邀請將持續七日，諸位菩薩和聲聞（佛的弟子）都將前來聚集。你們要恭敬謹慎，不要懈怠，大聖（佛）難得一遇，億世才出現一次，大家都要一心一意地捨棄世俗，追求真理，恭敬奉事，除去生死，弘揚慈悲至上的道。此時也難得遇到，佛法難以聽聞，三界（欲界、色界、無色界）無所依靠，唯有道可以依靠，普遍如虛空一般沒有阻礙，不要心懷雜念，做出放逸的行為。眷屬、僕從、妻子都要供養七日，不要依賴身心，唯有道才是根本，不要順從其他行為而損害違背道教，要專心一意地供養如來，常常要謙卑恭敬，沒有二心。讓曠野鬼神之處，王者土地的鬼神妖魅，反足諸鬼（一種鬼），揵沓和（一種天神）等，都歸命于佛，秘密商議道法。』四天王和其他眾生，都不要錯過時機，普遍得到救度。諸位應當明白，已經邀請了天尊（佛），稽首歸命供養佛后，要勤奮聽聞經典，向八方宣揚，使一切眾生都能蒙受恩惠，報答佛恩。』這時，密跡力士有一個太子名叫密兵，他告訴密兵說：『你前去，遍告地神和虛空神，告訴四天王、忉利天（欲界第二天）、焰天（欲界第三天）、兜率天（欲界第四天）、無憍慢天（色界天）、他化自在天（欲界第六天），上至魔天，讓他們都知道世尊今日在曠野鬼王的地界，接受密跡金剛力士的邀請，在宮殿中用餐。』

【English Translation】 English version Countless lion thrones, numbering in the billions and trillions, beyond calculation, were adorned with precious legs and railings, and covered with countless celestial garments. Various jeweled lotuses and pure pearls were arranged in an alternating pattern, shining on the eight paths, and were laid out with various treasures. Everything built on the ground was complete and perfect. At that time, the Vajrapani (a guardian deity) manifested an inconceivable form, setting up numerous high, wide, solemn, pure, extraordinary, and immeasurable lion thrones. He arose peacefully and orderly from Samadhi (meditative absorption). Immediately, he prepared various delicious foods and drinks the previous night to offer to the Bodhisattvas, harmonizing their nature and inspiring the fruition of the Tathagata's (Buddha's) karmic rewards. When the offerings were ready, before dawn, he admonished the Four Heavenly Kings (Buddhist guardian deities), saying, 'You should know that the World Honored One (Buddha) will come to my palace today for a meal. The invitation will last for seven days, and all the Bodhisattvas and Sravakas (Buddha's disciples) will gather here. You must be respectful and diligent, without negligence. The Great Sage (Buddha) is rare to encounter, appearing only once in billions of eons. Everyone should wholeheartedly abandon worldly pursuits, seek the truth, respectfully serve, eliminate birth and death, and propagate the compassionate supreme path. This time is also rare to encounter, and the Dharma is difficult to hear. The three realms (desire realm, form realm, formless realm) have no refuge, only the path can be relied upon. It is as vast as space, without any obstruction. Do not harbor distracting thoughts or engage in negligent actions. Family members, servants, and wives should make offerings for seven days. Do not rely on the body and mind; only the path is fundamental. Do not follow other actions that harm or violate the teachings of the path. Concentrate wholeheartedly on making offerings to the Tathagata, always be humble and respectful, without any duality. Let the wilderness, the places of ghosts and spirits, the ghosts and demons of the king's land, the reversed-footed ghosts (a type of ghost), the Gandharvas (a type of celestial being), and others, all take refuge in the Buddha and secretly discuss the Dharma.' The Four Heavenly Kings and other beings should not miss the opportunity to be universally saved. You should understand that the Heavenly Honored One (Buddha) has been invited. After bowing and taking refuge in the Buddha and making offerings, diligently listen to the scriptures and proclaim them in all directions, so that all beings may receive grace and repay the Buddha's kindness.' At that time, Vajrapani had a prince named Guhyasena, and he said to Guhyasena, 'Go and inform the earth gods and the sky gods, tell the Four Heavenly Kings, the Trayastrimsa Heaven (second heaven of the desire realm), the Yama Heaven (third heaven of the desire realm), the Tusita Heaven (fourth heaven of the desire realm), the Paranirmitavasavartin Heaven (sixth heaven of the desire realm), and even the Mara Heaven, that the World Honored One is in the territory of the wilderness ghost king today, accepting the invitation of Vajrapani in his palace for a meal.'

食；菩薩聲聞亦復同然。若欲見佛聽聞道教，咸皆往至。」太子金剛兵受教宣命，須臾令遍。其第二子名曰善分，而告之曰：「子！汝今自往，己力神足告諸梵天、梵迦夷天、梵滿天、梵度著天、大梵天、有光天、少光天、無量光天、光音天、清凈天、少凈天、無量凈天、凈難逮天、凈離穢天、順行天、少順行天、無量行天、行果實天、亦然天、於是天、善愿天、善現天、至一善天，悉遍令之。今日世尊游于曠野鬼王國土密跡金剛力士宮舍就請。諸人慾見，悉共往會。」善分受教宣令。如是須臾之頃，欲行天、色行天人皆共集會在於虛空，廣縱四萬里，上下俱然亦四萬里，周遍諸天各次第坐。於是密跡金剛力士莊嚴場地，供膳辦已，叉手向佛所在遙啟白言：「今時已到。愿佛大聖垂光回意。」而說頌曰：

「丈夫尊雄屈，　　人中上愿顧，　蓮花正士發，　　大聖人時到。　兩足尊枉神，　　天人聖祠祀，　人中尊屈意，　　聖明時以至。　戒如蓮華盛，　　精進轉增長，　覆護上慚愧，　　最勝唯顧意。　建立於聖諦，　　慈哀加弘恩，　無我無所施，　　最勝師子顧。　戒行博聞業，　　茂盛覺意花，　解脫具足實，　　殊勝樹愿來。　功勛海唯枉，　　其意深且廣，　清水定為意，　

【現代漢語翻譯】現代漢語譯本『食物』；菩薩和聲聞也同樣如此。如果想見到佛陀，聽聞佛法教誨，都應該前往。』太子金剛兵接受教令，立即傳遍各處。他的第二個兒子名叫善分，他告訴善分：『孩子！你現在親自前往，用你的神力告知諸梵天（色界天眾）、梵迦夷天（梵眾天）、梵滿天（大梵天）、梵度著天（梵輔天）、大梵天（色界初禪天之主）、有光天（光天）、少光天（少光天）、無量光天（無量光天）、光音天（光音天）、清凈天（凈天）、少凈天（少凈天）、無量凈天（無量凈天）、凈難逮天（遍凈天）、凈離穢天（無雲天）、順行天（福生天）、少順行天（少福天）、無量行天（廣果天）、行果實天（無想天）、亦然天（不煩天）、於是天（不熱天）、善愿天（善見天）、善現天（善現天）、至一善天（色究竟天），全部都通知到。今天世尊在曠野鬼王國土的密跡金剛力士宮殿接受邀請。諸位想見佛陀的人，都一起前往聚會。』善分接受教令並傳達。這樣，在很短的時間內，欲界天和色界天的人都聚集在虛空中，廣闊縱橫四萬里，上下也都是四萬里，周遍諸天，各自按次序坐好。這時，密跡金剛力士佈置好場地，準備好供品，合掌向佛陀所在的方向遙遠地稟告說：『現在時間已到。愿佛陀大聖垂光回意。』並說了頌詞：『大丈夫尊貴雄偉，人中至上，愿您垂顧，蓮花般正直的聖者，現在時機已到。兩足尊屈尊降臨，天人聖眾都來朝拜，人中尊者屈尊降臨，聖明之時已經到來。戒律如蓮花盛開，精進修行日益增長，覆蓋守護著慚愧之心，最殊勝的您請垂顧。建立在聖諦之上，慈悲哀憫，施加弘大的恩惠，無我無所施，最殊勝的獅子請垂顧。戒行博聞的功業，茂盛的覺悟之花，解脫具足的果實，殊勝的樹木，愿您前來。功勛如海，深遠而廣闊，清澈的定力為意念，

【English Translation】 English version 'Food'; Bodhisattvas and Sravakas are also the same. If you wish to see the Buddha and hear the Dharma teachings, you should all go there.' Prince Vajra Soldier received the command and immediately spread it everywhere. His second son, named Good Division, told him: 'Child! You go now yourself, and with your divine power, inform all the Brahma Heavens (heavens of the Form Realm), Brahma Kayika Heavens (Brahma Assembly Heavens), Brahma Full Heavens (Great Brahma Heavens), Brahma Dutas Heavens (Brahma Ministers Heavens), Great Brahma Heavens (Lord of the First Dhyana Heaven of the Form Realm), Light Heavens (Light Heavens), Minor Light Heavens (Minor Light Heavens), Immeasurable Light Heavens (Immeasurable Light Heavens), Light Sound Heavens (Light Sound Heavens), Pure Heavens (Pure Heavens), Minor Pure Heavens (Minor Pure Heavens), Immeasurable Pure Heavens (Immeasurable Pure Heavens), Pure Difficult to Attain Heavens (Universally Pure Heavens), Pure Free from Defilement Heavens (Cloudless Heavens), Following Practice Heavens (Fortunate Birth Heavens), Minor Following Practice Heavens (Minor Fortune Heavens), Immeasurable Practice Heavens (Extensive Fruit Heavens), Practice Fruitful Heavens (Non-Thought Heavens), Also Thus Heavens (Non-Affliction Heavens), Thereupon Heavens (Non-Heat Heavens), Good Wish Heavens (Good View Heavens), Good Manifestation Heavens (Good Manifestation Heavens), up to the One Good Heavens (Akanistha Heaven), inform them all. Today, the World Honored One is visiting the palace of the Vajra Strongman in the wilderness ghost king's land, having accepted an invitation. All those who wish to see the Buddha, please come together to the gathering.' Good Division received the command and conveyed it. In a short time, the people of the Desire Realm and the Form Realm gathered in the sky, extending forty thousand miles in width and length, and forty thousand miles up and down, surrounding all the heavens, each sitting in order. At this time, the Vajra Strongman decorated the place, prepared the offerings, and with his palms together, remotely reported to the Buddha's location, saying: 'Now the time has come. May the Great Sage Buddha bestow your light and return your attention.' And he spoke the verse: 'The noble and majestic man, the highest among men, may you look upon us, the lotus-like righteous sage, the time has come. The two-footed honored one condescends to come, the gods and saints all come to worship, the honored one among men condescends to come, the time of the holy light has arrived. The precepts are like a blooming lotus, diligent practice grows day by day, covering and protecting the sense of shame, the most excellent one, please look upon us. Established upon the holy truths, with compassion and pity, bestowing great kindness, selfless and without giving, the most excellent lion, please look upon us. The merit of precepts, practice, and extensive learning, the flourishing flower of enlightenment, the fruit of complete liberation, the excellent tree, may you come. The merit is like the sea, deep and vast, the clear concentration is the intention,

熾盛精進業，　奉哀道場業，　　智慧瓔珞嚴，　明本慧開覺，　　聖達降怨顧，　第一明無動，　　以藥樹療病，　學不學盛明，　　最勝唯屈神。」

於是世尊見密跡金剛力士白時已到，告諸比丘：「皆早嚴服著衣持缽並敕護寺。密跡金剛力士來啟時到，各自建行七日就請。其諸聲聞眾菩薩等若得神足，以己神力往追侍佛。其無神足，入如來光承其威明，佛愍念之皆得往就。」於時世尊適發進路，諸菩薩皆於前而導，諸聲聞眾在後侍從，諸天龍神花香妓樂在虛空侍，諸天玉女而嗟嘆佛，因說頌曰：

「歡喜發光明，　　妓樂自然鳴，　震動佛剎土，　　天雨于眾花。　佛之大威德，　　神足度無極，　聖變化無限，　　娛樂佛無底。　佛吉祥無際，　　佛神聖無量，　佛威儀無底，　　佛功勛無限。　游靈鷲之山，　　在於八山中，　于上虛空中，　　無礙如鷹王。」

於時欲行天人、色行天人見佛世尊從虛空來，猶如日光現於水中、如月盛滿眾星獨明、猶若天帝諸天中尊、若如梵王照乎眾會，見是變化大悅欣然，雨天青紅黃白若干諸雜蓮華供養散佛。意花、大意花、柔軟花、大柔軟花、晝夜樹花，有果大實，及諸轉輪王離垢之華，百葉千葉、又百千葉，樂歡喜生味興起

【現代漢語翻譯】現代漢語譯本熾盛精進的修行，奉行哀憫之道的修行，以智慧的瓔珞莊嚴自身，明瞭本性，開啟智慧的覺悟，聖者通達，降伏怨恨，第一明瞭不動搖的真理，以藥樹來治療疾病，學習與不學習都達到盛明的境界，最殊勝的唯有屈服於神性。這時，世尊見到密跡金剛力士（佛教護法神）前來稟告時機已到，便告訴眾比丘：『都早點整理好衣物，拿著缽，並敕令守護寺廟。密跡金剛力士來稟告時機已到，各自建立七日修行的功德，然後前來請佛。那些聲聞眾（佛陀的弟子）和菩薩等，如果得到神足通，就用自己的神通去追隨侍奉佛陀。那些沒有神足通的，就進入如來的光明中，承受佛陀的威德光明，佛陀憐憫他們，都能前往。』這時，世尊剛一出發，諸菩薩就在前面引導，諸聲聞眾在後面侍從，諸天龍神以花香和音樂在虛空中侍奉，諸天玉女讚歎佛陀，並吟誦道：『歡喜地發出光明，音樂自然鳴響，震動佛的剎土，天空中降下各種鮮花。佛陀的偉大威德，神足通可以度過無邊際，聖者的變化無窮無盡，佛陀的娛樂深不可測。佛陀的吉祥無邊無際，佛陀的神聖無量無邊，佛陀的威儀深不可測，佛陀的功勛無限無量。遊歷靈鷲山（佛陀常住地），在八座山中，在上面的虛空中，無礙自在如鷹王。』這時，欲界天人和色界天人看到佛世尊從虛空中而來，猶如日光顯現在水中，如滿月在眾星中獨放光明，猶如天帝是諸天中的至尊，又如梵王照耀著大眾，見到這種變化，都非常高興，紛紛降下青、紅、黃、白等各種雜色蓮花，供養散佈在佛陀身上。還有意花、大意花、柔軟花、大柔軟花、晝夜樹花，有果實纍纍的，以及諸轉輪王（擁有統治世界的理想君主）的離垢之花，百葉、千葉、甚至百千葉，都歡喜地生出美味。

【English Translation】 English version The practice of ardent diligence, the practice of following the path of compassion, adorning oneself with the necklace of wisdom, understanding one's true nature, awakening to wisdom, the sage attains, subduing resentment, first understanding the unshakeable truth, using the medicinal tree to cure diseases, learning and not learning both reach the state of great clarity, the most supreme is only to submit to the divine. At this time, the World Honored One, seeing that the Vajra Warrior of Secret Traces (a Buddhist guardian deity) had come to report that the time had arrived, told the monks: 'All of you should quickly prepare your robes, take your bowls, and order the protection of the temple. The Vajra Warrior of Secret Traces has come to report that the time has arrived, each of you should establish the merit of seven days of practice, and then come to invite the Buddha.' Those among the Shravakas (Buddha's disciples) and Bodhisattvas, if they have attained supernatural powers, should use their own powers to follow and serve the Buddha. Those who do not have supernatural powers, should enter the light of the Tathagata, and receive the majestic light of the Buddha, the Buddha will have compassion on them, and they will all be able to go.' At this time, as soon as the World Honored One set out, the Bodhisattvas led the way in front, the Shravakas followed behind, the gods, dragons, and spirits served in the void with flowers, incense, and music, the celestial maidens praised the Buddha, and recited: 'Joyfully emitting light, music naturally resounds, shaking the Buddha's land, various flowers fall from the sky. The Buddha's great power and virtue, supernatural powers can cross the boundless, the transformations of the sage are endless, the Buddha's entertainment is unfathomable. The Buddha's auspiciousness is boundless, the Buddha's holiness is immeasurable, the Buddha's dignity is unfathomable, the Buddha's merits are infinite. Traveling to Vulture Peak (Buddha's usual residence), among the eight mountains, in the void above, unhindered and free like the king of eagles.' At this time, the gods of the desire realm and the gods of the form realm saw the World Honored Buddha coming from the void, like sunlight appearing in water, like the full moon shining brightly among the stars, like the heavenly emperor being the most honored among the gods, and like Brahma illuminating the assembly, seeing this transformation, they were all very happy, and they rained down various colored lotuses of blue, red, yellow, and white, offering and scattering them on the Buddha. There were also mind flowers, great mind flowers, soft flowers, great soft flowers, day and night tree flowers, with abundant fruits, and the undefiled flowers of the Universal Monarchs (ideal rulers who possess the world), with hundreds, thousands, and even hundreds of thousands of petals, all joyfully producing delicious flavors.

光照一切香華。善妙香、常薰香、烏虛延香，常有花樂、眼目樂，如是眾花興雲致雨，雨眾雜香鼓天妙樂。諸天玉女眷屬百千，爾時須臾至於曠野鬼王國土毗沙門天王界，在其宮殿。一切聲聞諸菩薩眾眷屬圍繞，佛適下住地大震動、光照十方，安和柔軟不嬈眾生。時四天王見佛世尊到大曠野鬼王之國，速疾速疾與其宮人及諸眷屬，花香雜香澤香、繒彩幢蓋妓樂、行列吹貝，各持此供往詣佛所，稽首佛足繞佛三匝，卻住一面，以持所赍供養佛上。見佛大悅心中欣然，供散佛已卻住一面，叉手自歸。爾時世尊因四天王，應病隨時班宣經法，萬三千鬼神妖魅厭鬼之屬皆發無上正真道意，一萬玉女亦復發是無上大意。

時密跡力士與宮人婇女諸子眷屬，花香雜香搗香、幢蓋妓樂，從其宮中詣毗沙門天王宮舍，至世尊所，稽首佛足右繞七匝，各從所執皆供散佛上。毗沙門天王宮中次第而坐，鼓眾妓樂，自入清凈心無所著，所將侍從各自就座。如來高座獨顯巍巍清凈妙極，密跡諸子舉所莊嚴校露之帳師子高座，從虛空下安著于地寂然不動。諸菩薩眾及諸聲聞故坐本位。時欲行天人、色行天人睹其設座高廣嚴好，得未曾有，怪之難及，心自念言：「密跡力士何所得睹斯寶高廣師子之座？玄妙無極殊特難喻。」於時承佛威神，于

【現代漢語翻譯】現代漢語譯本光明照耀一切香花。美好的香、常熏的香、烏虛延香，常有花朵的喜樂、眼睛的喜樂，像這樣眾多的花朵興起雲彩，降下雨水，雨中夾雜著各種香氣，鼓動著天上的美妙音樂。諸天玉女及其眷屬成百上千，那時須臾之間到達了曠野鬼王的國土，毗沙門天王（北方守護神）的境界，在他的宮殿里。一切聲聞（聽聞佛法而修行的人）和諸菩薩（立志成佛的修行者）及其眷屬圍繞著他，佛陀適時降臨，大地震動，光明照耀十方，安詳柔和，不擾亂眾生。當時四大天王（佛教的護法神）見到佛陀世尊來到大曠野鬼王的國度，迅速地帶著他們的宮人以及眷屬，拿著花香、雜香、澤香、絲綢綵帶、寶幢華蓋、歌舞音樂，排列成隊，吹奏法螺，各自拿著這些供品前往佛陀所在之處，頂禮佛足，繞佛三圈，退到一旁，將所攜帶的供品供養佛陀。見到佛陀非常喜悅，心中欣然，供養完畢後退到一旁，合掌歸順。這時，世尊因為四大天王，應他們的根機，隨時宣講經法，一萬三千鬼神、妖魅、厭鬼之類都發起了無上正真道意，一萬玉女也發起了這無上的大愿。當時密跡力士（金剛力士）和宮人婇女、諸子眷屬，拿著花香、雜香、搗香、寶幢華蓋、歌舞音樂，從他們的宮殿前往毗沙門天王的宮殿，到達世尊所在之處，頂禮佛足，右繞七圈，各自將所持之物供養佛陀。毗沙門天王宮中依次而坐，奏響各種音樂，自己進入清凈無染的心境，所帶領的侍從各自就座。如來的高座顯得格外巍峨清凈，美妙至極，密跡諸子舉起裝飾華麗的校露之帳，獅子高座，從虛空中降落，安放在地上，寂靜不動。諸菩薩和諸聲聞仍然坐在原來的位置。當時欲界天人、色界天人看到所設定的座位高廣莊嚴，前所未有，感到驚奇難以置信，心中自念：『密跡力士從哪裡得到如此珍寶高廣的獅子座？玄妙無極，殊特難喻。』這時，承蒙佛陀的威神力，

【English Translation】 English version The light illuminates all fragrant flowers. The wonderful fragrance, the constantly熏 fragrance, the Uxu Yan fragrance, there are always the joy of flowers, the joy of the eyes, like this, many flowers rise up clouds, bring down rain, the rain is mixed with various fragrances, and the heavenly wonderful music is played. The heavenly jade maidens and their families are in the hundreds and thousands, at that time, in a short while, they arrived at the wilderness ghost king's kingdom, the realm of Vaisravana (the guardian deity of the north), in his palace. All the Sravakas (those who practice by hearing the Buddha's teachings) and all the Bodhisattvas (those who aspire to become Buddhas) and their families surrounded him, the Buddha arrived at the right time, the earth shook, the light illuminated all directions, peaceful and gentle, not disturbing sentient beings. At that time, the Four Heavenly Kings (Buddhist guardian deities) saw that the Buddha had come to the great wilderness ghost king's kingdom, quickly with their palace people and their families, holding flower fragrance, mixed fragrance, Ze fragrance, silk ribbons, treasure banners, canopies, singing and dancing music, lined up in formation, blowing conch shells, each holding these offerings to the place where the Buddha was, bowed to the Buddha's feet, circled the Buddha three times, retreated to one side, and offered the offerings they brought to the Buddha. Seeing the Buddha, they were very happy, their hearts were delighted, after offering, they retreated to one side, put their palms together and surrendered. At this time, the World Honored One, because of the Four Heavenly Kings, according to their roots, preached the Dharma at any time, thirteen thousand ghosts, demons, and evil spirits all developed the intention of the supreme true path, and ten thousand jade maidens also developed this supreme great aspiration. At that time, the Vajrapani (the powerful guardian deity) and the palace ladies, sons, and families, holding flower fragrance, mixed fragrance, pounded fragrance, treasure banners, canopies, singing and dancing music, went from their palace to the palace of Vaisravana, arrived at the place where the World Honored One was, bowed to the Buddha's feet, circled seven times to the right, and each offered what they held to the Buddha. They sat in order in the palace of Vaisravana, played various music, and entered a pure and unattached state of mind, and the attendants they led took their seats. The Tathagata's high seat appeared particularly majestic and pure, extremely wonderful, the sons of Vajrapani raised the decorated and exposed canopy, the lion's high seat, descended from the void, and was placed on the ground, silent and motionless. The Bodhisattvas and Sravakas remained in their original positions. At that time, the desire realm heavenly beings and the form realm heavenly beings saw that the seat was set up high, wide, and solemn, unprecedented, and felt surprised and unbelievable, and thought to themselves: 'Where did Vajrapani get such a precious, high, and wide lion seat? It is mysterious and boundless, unique and difficult to describe.' At this time, by the power of the Buddha's divine power,

虛空中自然聞音：「仁欲知者，東方去是界分過江河沙諸佛國土，有世界名為限凈，佛號凈王如來、至真、等正覺。密跡金剛力士曾見其土微妙嚴凈，今以法故，遣此殊妙巍巍高座。」時佛適入上處師子高廣之座，應時曠野鬼王國土鬼神妖魅反足之鬼、揵沓和、迦樓羅、真陀羅、摩休勒，往詣佛所稽首足下，退住一面叉手歸佛。

爾時密跡金剛力士語四天王及諸來會：「諸賢屈意咸共和心，飲食已辦各手斟酌，勤供養佛菩薩聖眾。所以者何？如佛所說，若能歡悅佐助興功，供養蒙祐得福無量，于本施主其福不減。諸仁者等以是勸助佐其所施，得受功祚不可限量。」於是密跡金剛力士與其宮人婇女、一切諸子及諸眷屬，手自斟酌百種肴膳不可計味，心佐開士求如來福，供養大聖加謙恪心，佛及菩薩諸聲聞眾皆悉充滿。飲食畢訖，行澡水竟，密跡金剛力士更取小床于佛前坐，白世尊曰：「唯加弘慈應時演法宣入法門，使眾生類了于道心行所從生；其未發心，興斯道心；已發道心，至不退轉。令此鬼神妖魅揵沓和等，長夜永安使無眾患多所安和。多所愍傷諸天及人三界眾生，得殊特愿，與世超殊。」

爾時世尊告密跡金剛力士及諸大會：「諦聽諦聽，善思念之。若族姓子族姓女行入法門，堅住於斯，至殊特愿，

【現代漢語翻譯】現代漢語譯本：虛空中自然傳來聲音說：『仁者想要知道嗎？從東方越過如恒河沙數般多的佛國，有一個世界名為限凈（意為邊界清凈），那裡的佛號為凈王如來（意為清凈之王），是至真、等正覺的佛。密跡金剛力士（佛教護法神）曾見過那個國土的微妙莊嚴，現在因為佛法的緣故，派遣這個殊勝巍峨的高座。』當時，佛陀正好登上那高廣的獅子座，這時，曠野鬼王國土的鬼神、妖魅、反足之鬼、揵沓和（香神）、迦樓羅（金翅鳥神）、真陀羅（持鬘神）、摩休勒（大腹行神），都來到佛陀面前，頂禮佛足，然後退到一旁，合掌向佛陀致敬。這時，密跡金剛力士對四天王和所有來參加法會的人說：『各位賢者，請集中精神，同心協力，飲食已經準備好了，請各自斟酌，勤加供養佛陀和菩薩聖眾。這是為什麼呢？正如佛陀所說，如果能夠歡喜地協助興建功德，供養佛陀就能得到無量的福報，對於最初的施主，他的福報也不會減少。各位仁者，以此來勸助他人行善，所得到的功德是不可估量的。』於是，密跡金剛力士和他的宮人、婇女、所有兒子以及眷屬，親自斟酌了上百種美味佳餚，不計其數，他們一心輔助開士，祈求如來福報，以謙卑恭敬的心供養大聖。佛陀和菩薩、聲聞眾都得到了充分的供養。飲食完畢，洗漱完畢后，密跡金剛力士又取來小床，在佛陀面前坐下，對世尊說：『懇請世尊慈悲，應時演說佛法，宣講進入佛法的門徑，使眾生明白道心是從哪裡產生的；對於尚未發道心的人，能夠發起道心；對於已經發道心的人，能夠達到不退轉的境界。讓這些鬼神、妖魅、揵沓和等，長夜安穩，沒有各種疾病，得到安寧和祥和。也讓諸天、人和三界眾生，得到特殊的願望，超越世俗。』這時，世尊告訴密跡金剛力士和所有與會大眾：『仔細聽，仔細聽，好好思考。如果善男子、善女人進入佛法之門，堅定地修行，就能達到特殊的願望。』

【English Translation】 English version: A voice was naturally heard in the void: 'Do you, benevolent one, wish to know? Going east, beyond countless Buddha lands as numerous as the sands of the Ganges River, there is a world named Limitless Purity (meaning boundary purity), where the Buddha is named Pure King Tathagata (meaning King of Purity), the Perfectly Enlightened One. The Vajrapani (Buddhist guardian deity) had seen the subtle and magnificent adornments of that land, and now, for the sake of the Dharma, he has sent this extraordinary and majestic high seat.' At that time, the Buddha ascended the high and wide lion seat. Then, the ghosts and spirits, demons, reversed-footed ghosts, Gandharvas (celestial musicians), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), and Mahoragas (serpent deities) from the land of the Wild Ghost King, all went to the Buddha, bowed at his feet, and retreated to one side, folding their hands in reverence. At that time, Vajrapani spoke to the Four Heavenly Kings and all those assembled: 'Virtuous ones, please focus your minds and work together. The food and drink are prepared, so please serve and diligently offer them to the Buddha and the Bodhisattvas. Why is this so? As the Buddha has said, if one can joyfully assist in building merit and make offerings to the Buddha, one will receive immeasurable blessings, and the original donor's blessings will not be diminished. Therefore, all of you should encourage others to do good, and the merit you receive will be immeasurable.' Then, Vajrapani, along with his palace attendants, consorts, all his sons, and relatives, personally served hundreds of countless delicious dishes. They wholeheartedly assisted the Bodhisattva, seeking the blessings of the Tathagata, and offered with humility and respect to the Great Sage. The Buddha, Bodhisattvas, and Shravakas were all fully satisfied. After the meal and washing, Vajrapani took a small seat and sat before the Buddha, saying to the World Honored One: 'We beseech you, with great compassion, to expound the Dharma in due time, to proclaim the gateway to the Dharma, so that sentient beings may understand where the mind of the path arises; for those who have not yet generated the mind of the path, may they generate it; and for those who have already generated the mind of the path, may they reach the state of non-retrogression. May these ghosts, spirits, demons, Gandharvas, and others have peace and security throughout the long night, free from all diseases, and attain peace and harmony. May the gods, humans, and sentient beings of the three realms receive special wishes and transcend the world.' At that time, the World Honored One said to Vajrapani and all those assembled: 'Listen carefully, listen carefully, and contemplate well. If sons and daughters of good families enter the gate of the Dharma and firmly abide in it, they will attain special wishes.'

無所分別不至損耗。」密跡力士與諸大眾受教而聽。

佛告密跡力士：「若族姓子及族姓女，當奉篤信善從道法多諸順宜，欲見賢聖樂聽於法，心不慳嫉不縮財業，舒手佈施舍俗所習，好所施福不望其報，心不懷害其志清凈，專精一心而不暴亂，信報應果好善真業，不以狐疑未曾猶豫，睹清白理知不亡果，寧失身命不犯非義。仁慈不殺，不與不取，不為邪淫，不犯妄言、兩舌、惡口、綺語、嫉妒、恚、癡。不犯十惡，身行十善亦勸人行。常奉等信，見諸沙門奉戒具法勤精修行，志存思道常應義節，寂然調和心存惔怕，受無所著不受邪語，志性仁慈棄捐惡法行不卒暴，明如炬火不愚如獸，言無所毀心性平和。絕卻睡眠棄搪揬心捐其重檐，數數惠施，見諸善友一切諸佛及佛弟子常行恭恪。如是比像，常追侍從沙門梵志，謙下作禮，習與相隨不失其意，常奉斯等諸善知識。以愛樂故，加用法施救濟危厄，以班宣法而勸化人，演所報應施致大富，持戒生天博聞大智。修行合道，各為說報，佈施大財、慳貪餓鬼，持戒、忍辱、精進、一心、智慧，稍入道元。犯戒地獄、瞋恚醜陋、懈怠廢道、亂意墮罪、愚癡投冥。是為由身由言由意惡行之報，是身口意善惡之果。犯是三事長夜不安，投于地獄餓鬼畜生。護斯三業，生天人間

十方佛前，長夜永安無有眾患。各為開示罪福之報善惡所趣。若見應器，為演深法空無相愿，行無所行、至無所至，無我無人無壽無命。分別幽奧十二緣起，若倚是事便有生矣，若不倚是則無有生。從是致是，不從不致。從無明致行，從行致識，從識致名色，從名色致六入，從六入致更，從更致痛，從痛致愛，從愛致取，從取致有，從有致生，從生致老死，從老死合大苦陰、成四大身。癡滅無行，行滅無識，識滅無名色，名色滅無六入，六入滅無更，更滅無痛，痛滅無愛，愛滅無取，取滅無有，有滅無生，生滅無老病死大苦陰合、不受四大，則常永安長無眾患。以滅盡者則無所有。所以者何？起是生是，無是則無。猶如種樹始生芽根莖節枝葉花實，拔樹無芽，何從有是莖節枝葉花實？解無無明，心無所著則無牽連。十二緣起皆從緣對，無緣無對，一切三界皆悉本無、悉從無生。從有而死，不達無故，謂有致生、不知有空，倚是我故便致死矣。解無不生、了有不死，為罪所追、塵勞所逮、顛倒苦惱癡冥不實，為宣真諦應其儀節，所觀如法而於諸法無所造作，不得所造則不有退亦不無退，不有往來周旋之難。假使意法意無所著信受本空，一切諸本悉凈惔怕。置是人者，若菩薩大士常得見佛未曾遠離、不失聞法、不違聖眾，

在在所生常見諸佛。雖有所生，不生無佛之土。生以見佛，行無放逸，慕求真正精進之法。勤修此已，不用家業善奉凈行，不用妻子男女奴婢僕使守護宅舍，速疾持法，無以戲逸自恣愛慾。諸佛世尊所施言教，以篤信故舍家為道。信舍家已，為善親友真正伴侶。以受真業，性行微妙聞玄妙法，以行為要不歸嚴飾，覺意第一而不厭足求于博聞。如所聞法廣為人說，無冀養心，不以己言有所依仰。講說經典從所聞慧，因其行住而為人說，使聽法者興隆大慈。而於眾生髮無盡哀，以致博聞無所愛吝。不貪身命，少欲少求而知止足，以善重業至快供養，好樂閑居專精守節。從所聞法觀其義趣，自歸正義思惟奉行不歸嚴飾。其所導御天上世間，不但為己而有所行，為眾生故求上大乘，至慕佛道自在之乘成無放逸。何謂無放逸？以達境界，眼不見色、不受妄想、不著文飾，了色之難。雖以慕樂便舍之逝，曉之本無。若耳聞聲、鼻香眾想、舌嗜美味、身更心法，亦復如是。所言無逸，己心無生、護他人心，棄愛慾樂入於法樂，不行欲想，無瞋恚想及危害想，無貪瞋恚愚癡之業。無是惡本，身不行惡、口不說非、心不行穢，不為反念，不犯一切諸不善法。是曰無放逸。以無放逸常應節行，曉了有無知無無有。彼何謂有？何謂無？行平等

者有賢聖脫，修邪行者無賢聖脫。又次亦有罪福之報，或有無罪福之報。或有眼，或無眼。或耳鼻舌身或有意，或無意。又能了色無常苦空別離之法。是謂名有。志學于道，計色有常，長存永立無別離法。以無平等住、有是念故、有痛想行識。有了無常苦空別離之法。又從無明緣便生不善，若無無明則無有行。從生緣故有老病死，若無生緣便無老病死。施致大福，貧無放舍，窮有貪嫉，慳無大財。奉法至道，不順義則不至道業。精進菩薩得至大慧，懈怠菩薩不得至道。不自大者真得異決，其貢高者不至滅度。若普入寂至於空無，計吾我人貪身壽命不至道慧。是為人者應順時儀。」

佛言：「若族姓子族姓女修普明智或致所知，若在於世、若無於世，普智計斯不有所知。彼有天食而無所著，若無天食亦無所著。一切如來皆以敷演，入于順義一切諸法，如來明證下四法故。何謂為四？一曰、一切萬物皆歸無常，二曰、一切諸有悉為苦毒，三曰、一切諸法皆無有我，四曰、一切有形悉至於空無為泥洹寂。所以言曰，一切萬物皆歸無常，眾生愚惑自想有常，如來說法斷諸計常。一切所有悉為苦毒，眾生闇塞計想有樂，故為說法斷除諸樂。一切諸法皆無有我，而眾生心計有吾我，故為說法斷諸我想。一切有形悉歸於空，眾

【現代漢語翻譯】現代漢語譯本：

有修行賢聖之道而得解脫的人，修習邪行的人則不能得到賢聖的解脫。此外，也有罪報和福報的差別，或者有無罪福的差別。有些人有眼睛，有些人沒有眼睛。有些人有耳鼻舌身，有些人沒有意念。有些人能夠理解色法無常、苦、空、別離的道理，這被稱為『有』。如果立志于道，卻認為色法是常住的，長久存在，永不分離，因為沒有平等心，執著于『有』的念頭，就會產生痛、想、行、識。有了這些，就會有無常、苦、空、別離的感受。又因為無明（無知）的緣故，就會產生不善的行為；如果沒有無明，就不會有行為。因為有生的緣故，就會有老、病、死；如果沒有生，就不會有老、病、死。佈施可以帶來大福報，貧窮的人不肯佈施，富裕的人卻有貪婪和嫉妒之心，吝嗇的人不會有大的財富。奉行佛法可以到達真理，不遵循正義就不能到達道業。精進的菩薩可以獲得大智慧，懈怠的菩薩不能到達真理。不自大的人才能真正獲得殊勝的決斷，那些貢高我慢的人不能達到涅槃。如果普遍進入寂靜，達到空無，卻執著於我、人、貪戀身體和壽命，就不能達到道慧。所以，作為一個人，應該順應時宜。

佛說：『如果善男子、善女人修習普明智，或者達到所知，無論在世還是不在世，普智都不會執著于所知。他們有天上的食物，卻不執著於它；如果沒有天上的食物，也不執著於它。一切如來都以敷演的方式，進入順應真理的一切諸法。如來明白地證實了以下四法。哪四法呢？第一，一切萬物都歸於無常；第二，一切諸有都充滿苦毒；第三，一切諸法都沒有我；第四，一切有形之物都歸於空無，達到涅槃寂靜。所以說，一切萬物都歸於無常，眾生愚昧迷惑，自己認為有常，如來說法是爲了斷除這種執著于常的觀念。一切所有都充滿苦毒，眾生愚昧無知，認為有快樂，所以如來說法是爲了斷除這種執著于快樂的觀念。一切諸法都沒有我，而眾生心中卻執著于有我，所以如來說法是爲了斷除這種執著於我的觀念。一切有形之物都歸於空，眾生卻執著于有形，所以如來說法是爲了斷除這種執著于有形的觀念。』 English version:

Those who practice the path of the virtuous and holy attain liberation, while those who practice evil ways do not attain the liberation of the virtuous and holy. Furthermore, there are differences in the retribution of sin and merit, or there may be differences in the absence of sin and merit. Some have eyes, and some do not have eyes. Some have ears, nose, tongue, and body, and some do not have intention. Some can understand the principles of impermanence, suffering, emptiness, and separation of form, which is called 'existence'. If one aspires to the path but believes that form is permanent, long-lasting, and never separates, because of the lack of equanimity and attachment to the idea of 'existence', one will generate feelings, thoughts, actions, and consciousness. With these, there will be the experience of impermanence, suffering, emptiness, and separation. Furthermore, due to the condition of ignorance, unwholesome actions arise; if there is no ignorance, there will be no actions. Because of birth, there will be old age, sickness, and death; if there is no birth, there will be no old age, sickness, and death. Giving brings great blessings, the poor are unwilling to give, the rich have greed and jealousy, and the stingy will not have great wealth. Following the Dharma leads to truth, not following righteousness does not lead to the path. Diligent Bodhisattvas attain great wisdom, while lazy Bodhisattvas do not attain the path. Those who are not arrogant truly attain extraordinary decisions, while those who are conceited do not attain Nirvana. If one universally enters stillness and reaches emptiness, but clings to self, others, and the desire for body and life, one will not attain the wisdom of the path. Therefore, as a person, one should adapt to the times.

The Buddha said, 'If a virtuous man or woman practices universal wisdom or attains knowledge, whether in the world or not in the world, universal wisdom does not cling to what is known. They have heavenly food but are not attached to it; if there is no heavenly food, they are also not attached to it. All Tathagatas expound and enter into all dharmas that accord with truth. The Tathagata clearly confirms the following four dharmas. What are the four? First, all things return to impermanence; second, all existences are full of suffering and poison; third, all dharmas have no self; fourth, all forms return to emptiness, reaching Nirvana and stillness. Therefore, it is said that all things return to impermanence, and sentient beings are foolish and confused, thinking that there is permanence. The Tathagata teaches the Dharma to cut off this attachment to permanence. All existences are full of suffering and poison, and sentient beings are ignorant, thinking that there is happiness. Therefore, the Tathagata teaches the Dharma to cut off this attachment to happiness. All dharmas have no self, but sentient beings cling to the idea of self. Therefore, the Tathagata teaches the Dharma to cut off this attachment to self. All forms return to emptiness, but sentient beings cling to form. Therefore, the Tathagata teaches the Dharma to cut off this attachment to form.'

【English Translation】 Those who have attained the liberation of the wise and holy through practice, and those who practice evil ways do not attain the liberation of the wise and holy. Furthermore, there are retributions of sin and merit, or there may be no retributions of sin and merit. Some have eyes, and some do not have eyes. Some have ears, nose, tongue, and body, and some do not have intention. Some can understand the impermanence, suffering, emptiness, and separation of form, which is called 'existence'. If one aspires to the path but believes that form is permanent, long-lasting, and never separates, because of the lack of equanimity and attachment to the idea of 'existence', one will generate feelings, thoughts, actions, and consciousness. With these, there will be the experience of impermanence, suffering, emptiness, and separation. Furthermore, due to the condition of ignorance, unwholesome actions arise; if there is no ignorance, there will be no actions. Because of birth, there will be old age, sickness, and death; if there is no birth, there will be no old age, sickness, and death. Giving brings great blessings, the poor are unwilling to give, the rich have greed and jealousy, and the stingy will not have great wealth. Following the Dharma leads to truth, not following righteousness does not lead to the path. Diligent Bodhisattvas attain great wisdom, while lazy Bodhisattvas do not attain the path. Those who are not arrogant truly attain extraordinary decisions, while those who are conceited do not attain Nirvana. If one universally enters stillness and reaches emptiness, but clings to self, others, and the desire for body and life, one will not attain the wisdom of the path. Therefore, as a person, one should adapt to the times. The Buddha said, 'If a virtuous man or woman practices universal wisdom or attains knowledge, whether in the world or not in the world, universal wisdom does not cling to what is known. They have heavenly food but are not attached to it; if there is no heavenly food, they are also not attached to it. All Tathagatas expound and enter into all dharmas that accord with truth. The Tathagata clearly confirms the following four dharmas. What are the four? First, all things return to impermanence; second, all existences are full of suffering and poison; third, all dharmas have no self; fourth, all forms return to emptiness, reaching Nirvana and stillness. Therefore, it is said that all things return to impermanence, and sentient beings are foolish and confused, thinking that there is permanence. The Tathagata teaches the Dharma to cut off this attachment to permanence. All existences are full of suffering and poison, and sentient beings are ignorant, thinking that there is happiness. Therefore, the Tathagata teaches the Dharma to cut off this attachment to happiness. All dharmas have no self, but sentient beings cling to the idea of self. Therefore, the Tathagata teaches the Dharma to cut off this attachment to self. All forms return to emptiness, but sentient beings cling to form. Therefore, the Tathagata teaches the Dharma to cut off this attachment to form.'

生沉冥反想悉有，故為說法斷有著想寂然泥洹。一切眾生懷自大者，如來說法使自大者不復貢高、捐去倚著。以聞無常解音悉空，爾乃曉了無常之義。其義何謂？都不生、不增、不起不滅，是乃名曰入永無常。以聞苦音，入際所愿，五陰空無所起，是名曰苦義。以聞諸法皆無我音，奉空脫門，於我不我無是二相是非我義。以聞泥洹寂，志造無想，不然不滅為都滅定，無終始，是乃名曰解了空義，不以無想而為取證。如是賢者！若有菩薩能行是者，未曾違失一切諸行道品之法。以無想行，普周備悉諸佛道法三十七品。」

於時世尊在密跡金剛力士宮殿應病演法，尋時彼會二萬天人皆發無上正真道意，不可計人悉受五戒。爾時四天王前白佛言：「唯哀愍說，我等云何護於世間？」

佛告四天王：「仁等宜以當行十法護世眾生。何謂為十？一曰不害一切命類，二曰不竊取他財寶，三曰不犯他人妻室，四曰不兩舌斗亂於人，五曰不妄言欺詐於人，六曰不惡口以辭傷人，七曰一切所說未曾綺飾，八曰不懷嫉妒生彼此心，九曰在於善惡業不發瞋恚，十曰常修正見不隨邪疑；是為十。諸仁者等以是十事護於世間，乃應法教。」

佛復告四天王：「又諸仁者，復有八法護于天下。何謂為八？一曰言行相應未曾相違，

【現代漢語翻譯】現代漢語譯本：眾生沉溺於迷惑的思緒，執著于『有』的觀念，因此佛陀為他們說法，斷除他們對『有』的執著，使他們達到寂靜的涅槃（泥洹，佛教術語，指解脫生死輪迴的境界）。一切眾生都懷有自大的心態，如來說法是爲了使自大的人不再驕傲自滿，捨棄依賴和執著。通過聽聞無常的教誨，理解一切皆空，才能真正明白無常的含義。那麼，無常的含義是什麼呢？就是不生、不增、不起、不滅，這被稱為進入永恒的無常。通過聽聞苦的教誨，進入其根本，明白五蘊（五陰，佛教術語，指構成人身心的五種要素：色、受、想、行、識）皆空無所起，這就是苦的含義。通過聽聞諸法皆無我的教誨，奉行空性的解脫之門，對於『我』和『非我』這兩種概念都不執著，這才是無我的含義。通過聽聞涅槃的寂靜，立志達到無想的境界，不生不滅，達到徹底的滅定（都滅定，佛教術語，指一種禪定狀態），沒有開始也沒有結束，這被稱為理解了空性的含義，而不是以無想作為證悟的依據。像這樣，賢者們！如果菩薩能夠這樣修行，就不會違背一切修行道品（道品，佛教術語，指修行的方法和步驟）的法則。以無想的修行，普遍圓滿地具備諸佛道法三十七品（三十七道品，佛教術語，指三十七種修行的方法）。當時，世尊在密跡金剛力士（密跡金剛力士，佛教護法神）的宮殿中，應眾生的病苦而演說佛法。當時，在場的兩萬天人都發起了無上正真道的心意，不可計數的人都受了五戒。這時，四天王（四天王，佛教護法神）上前對佛說：『請您慈悲地告訴我們，我們應該如何守護世間？』佛告訴四天王：『你們應當奉行十種法來守護世間的眾生。這十種法是什麼呢？第一，不殺害一切生命；第二，不偷取他人的財物；第三，不侵犯他人的配偶；第四，不兩舌挑撥離間；第五，不說謊欺騙他人；第六，不說惡語傷害他人；第七，所說的一切都不加以虛飾；第八，不懷嫉妒之心，不生彼此分別之心；第九，對於善惡業不發怒；第十，常修正見，不隨從邪見和疑惑。這就是十種法。你們應當以這十種法來守護世間，這才是符合佛法的教導。』佛又告訴四天王：『還有八種法可以守護天下。這八種法是什麼呢？第一，言行一致，不違背自己的諾言；』

【English Translation】 English version: Sentient beings are immersed in deluded thoughts, clinging to the concept of 'existence.' Therefore, the Buddha teaches them the Dharma to sever their attachment to 'existence,' enabling them to attain the tranquil state of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). All sentient beings harbor arrogance. The Tathagata teaches the Dharma to prevent the arrogant from becoming conceited, and to relinquish dependence and attachment. By hearing the teaching of impermanence and understanding that all is empty, one can truly comprehend the meaning of impermanence. So, what is the meaning of impermanence? It is non-arising, non-increasing, non-occurring, and non-ceasing. This is called entering into eternal impermanence. By hearing the teaching of suffering, entering into its essence, and understanding that the five aggregates (Skandhas, a Buddhist term referring to the five components of a person: form, feeling, perception, mental formations, and consciousness) are empty and without origin, this is the meaning of suffering. By hearing the teaching that all dharmas are without self, practicing the path of liberation through emptiness, and not clinging to the concepts of 'self' and 'non-self,' this is the meaning of no-self. By hearing the tranquility of Nirvana, aspiring to attain the state of no-thought, neither arising nor ceasing, reaching complete cessation (complete cessation, a Buddhist term referring to a state of meditative absorption), without beginning or end, this is called understanding the meaning of emptiness, not taking no-thought as the basis for enlightenment. In this way, virtuous ones! If a Bodhisattva can practice in this way, they will not violate the laws of all the practices of the path (path factors, a Buddhist term referring to the methods and steps of practice). Through the practice of no-thought, they will universally and completely possess the thirty-seven factors of enlightenment (thirty-seven factors of enlightenment, a Buddhist term referring to thirty-seven methods of practice) of the Buddhas. At that time, the World Honored One was in the palace of the Vajrapani Yaksha (Vajrapani Yaksha, a Buddhist guardian deity), teaching the Dharma in response to the suffering of sentient beings. At that time, twenty thousand devas in attendance all generated the intention for the unsurpassed, true, and correct path, and countless people received the five precepts. Then, the Four Heavenly Kings (Four Heavenly Kings, Buddhist guardian deities) came forward and said to the Buddha, 'Please, out of compassion, tell us how we should protect the world?' The Buddha told the Four Heavenly Kings, 'You should practice ten dharmas to protect the sentient beings of the world. What are these ten dharmas? First, do not harm any living beings; second, do not steal the possessions of others; third, do not violate the spouses of others; fourth, do not use divisive speech to cause discord; fifth, do not lie or deceive others; sixth, do not use harsh words to hurt others; seventh, do not embellish anything you say; eighth, do not harbor jealousy or create distinctions between self and others; ninth, do not become angry at good or bad actions; tenth, always maintain right view and do not follow wrong views or doubts. These are the ten dharmas. You should use these ten dharmas to protect the world, and this will be in accordance with the teachings of the Dharma.' The Buddha further told the Four Heavenly Kings, 'Also, virtuous ones, there are eight dharmas that can protect the world. What are these eight dharmas? First, let your words and actions be consistent, never contradicting your promises;'

二曰奉敬尊長不懷輕慢，三曰言辭柔軟不宣粗獷，四曰謙下恭順常執遜意，五曰常行質樸不為諛諂，六曰常修仁和而無佞飾，七曰一切諸惡悉無所犯，八曰以諸德本將順世間；是為八。」

佛告四天王：「復有六事護于天下。何謂為六？一曰身常行慈不害眾生，二曰口宣仁慈不演惡言，三曰意念慈心不抱增損，四曰以得利養等御于業，五曰等護禁戒而無所犯，六者等以正見開導曲戾；是為六。」

佛告四天王：「復有四事常為法首護於世間。何謂為四？一曰有所立行未曾貪嫉，二曰不懷瞋恚加害於人，三曰不用愚冥蔽加不逮，四曰所行至處不懷恐懼；是為四事。」

佛告四天王：「復有二事以用護法世間人民。何謂為二？一曰慚恥從無數劫不應道法，二曰懷愧自責不深入法救護一切；是為二。」

佛言：「諸仁！當行是法以護天下。以能建立如是法行乃能護世間。」

爾時密跡金剛力士以寶挍露用貢覆佛，復白佛言：「菩薩云何無瞋恚法，至於無上正真之道？」

佛言：「族姓子！菩薩有十事，行無瞋恚法，至無上正真之道。何謂為十？一曰常行慈心不犯傷害，二曰不厭眾難常修大哀，三曰所作事業常勤精進而有殊特，四曰常奉空行逮致三昧，五曰從因緣發入于智慧，六曰以權

【現代漢語翻譯】現代漢語譯本：第二是尊敬長輩，不懷輕慢之心；第三是言辭柔和，不說粗暴的話；第四是謙虛恭順，常懷謙遜之意；第五是行為質樸，不做諂媚之事；第六是修習仁愛和睦，不虛偽矯飾；第七是一切惡行都不觸犯；第八是以各種德行來順應世間；這就是八種。佛告訴四天王：『還有六件事可以守護天下。哪六件呢？第一是身體常行慈愛，不傷害眾生；第二是口說仁慈的話，不說惡語；第三是意念慈悲之心，不抱增減之心；第四是用所得的利益來調御自己的行為；第五是平等守護戒律，不觸犯；第六是用正見來開導那些行為不正的人；這就是六種。』佛告訴四天王：『還有四件事常常作為法則的首要，守護世間。哪四件呢？第一是所做的事情不曾貪婪嫉妒；第二是不懷嗔恨，不加害於人；第三是不因愚昧而遮蔽自己的不足；第四是所到之處不懷恐懼；這就是四件事。』佛告訴四天王：『還有兩件事用來守護佛法和世間人民。哪兩件呢？第一是慚愧，因為從無數劫以來沒有遵循正道；第二是懷有愧疚，自我責備，不深入佛法就不能救護一切；這就是兩件。』佛說：『諸位！應當奉行這些法來守護天下。能夠建立這樣的法行，才能守護世間。』這時，密跡金剛力士用寶飾覆蓋佛身，又對佛說：『菩薩如何才能做到沒有嗔恚，達到無上正真的道？』佛說：『善男子！菩薩有十件事，奉行沒有嗔恚的法，就能達到無上正真的道。哪十件呢？第一是常行慈心，不犯傷害；第二是不厭惡眾生的苦難，常修大悲；第三是所做的事業常勤奮精進，並且有殊勝之處；第四是常奉行空性，達到三昧；第五是從因緣出發，進入智慧；第六是用權巧方便來引導眾生；第七是常行忍辱，不生嗔恨；第八是常行佈施，不求回報；第九是常行正見，不生邪見；第十是常行正道，不入歧途；這就是十件事。』

【English Translation】 English version: The second is to respect elders and not harbor contempt; the third is to speak gently and not use harsh words; the fourth is to be humble and respectful, always holding a sense of modesty; the fifth is to act with simplicity and not engage in flattery; the sixth is to cultivate kindness and harmony, without hypocrisy or pretense; the seventh is to not commit any evil deeds; the eighth is to conform to the world with various virtues; these are the eight. The Buddha told the Four Heavenly Kings: 'There are also six things that protect the world. What are the six? The first is to always practice loving-kindness in body, not harming living beings; the second is to speak with kindness, not uttering evil words; the third is to have a mind of compassion, not harboring thoughts of increase or decrease; the fourth is to use the benefits gained to regulate one's actions; the fifth is to equally protect the precepts without transgression; the sixth is to guide those who are crooked with right views; these are the six.' The Buddha told the Four Heavenly Kings: 'There are also four things that always serve as the foremost principles, protecting the world. What are the four? The first is to not be greedy or jealous in one's actions; the second is to not harbor anger or harm others; the third is to not conceal one's shortcomings due to ignorance; the fourth is to not be afraid wherever one goes; these are the four things.' The Buddha told the Four Heavenly Kings: 'There are also two things used to protect the Dharma and the people of the world. What are the two? The first is to feel shame for not having followed the right path since countless eons; the second is to feel remorse and self-reproach, knowing that without deep understanding of the Dharma, one cannot save all beings; these are the two.' The Buddha said: 'Gentlemen! You should practice these teachings to protect the world. Only by establishing such practices can you protect the world.' At that time, the Vajra Warrior of Secret Traces covered the Buddha with precious ornaments and then said to the Buddha: 'How can a Bodhisattva be without anger and attain the unsurpassed, true path?' The Buddha said: 'Good son! A Bodhisattva has ten things, practicing the Dharma of no anger, to attain the unsurpassed, true path. What are the ten? The first is to always practice loving-kindness, not committing harm; the second is to not be averse to the suffering of beings, always cultivating great compassion; the third is to always be diligent and vigorous in one's endeavors, and to have special qualities; the fourth is to always practice emptiness, attaining samadhi; the fifth is to start from causes and conditions, entering into wisdom; the sixth is to use skillful means to guide beings; the seventh is to always practice patience, not giving rise to anger; the eighth is to always practice giving, without seeking reward; the ninth is to always practice right views, not giving rise to wrong views; the tenth is to always practice the right path, not entering into wrong paths; these are the ten things.'

方便普入一切，七曰解達三世凈過去來今，八曰以真諦見無所掛礙，九曰遵奉道業入一切法，十曰一切諸法皆悉歸空；是為十。」

密跡金剛力士復白佛言：「菩薩有幾法，聞佛不可思議法不以恐懼？」

佛言：「族姓子！菩薩有八法，聞佛不可思議心無恐懼。何謂為八？一曰所造功德常能究竟，二曰一心禪思暢達不亂，三曰以為善友而見將順，四曰心常篤信樂微妙法，五曰以解諸法悉如幻化，六曰曉一切法不可思議，七曰而了諸法不可成就猶入虛空，八曰暢一切法狂惑放逸虛偽之相；是為八。」

密跡金剛力士復白佛言：「何謂菩薩而得自在於一切業開士之法？」

佛言：「菩薩有四事法而得自在。何謂為四？一曰遵行如幻三昧暢一切法，入五神通而特超越；二曰以三脫門過於四禪；三曰以智度無極修四梵行；四曰行權方便具六度無極；是為四。」

密跡金剛力士復白佛言：「菩薩有幾法入於法門？」

佛言：「族姓子！菩薩有四事法入於法門。何謂為四？一曰入禪思門，具足曉了一切眾生根本；二曰入智慧門，分別一切章句義理為眾敷演；三曰入總持門，一切所執常念不忘；四曰入辯才門，因能可悅諸眾生心；是為四。」

密跡金剛力士復白佛言：「菩薩為有幾力致

【現代漢語翻譯】現代漢語譯本：

'七是通達三世清凈，即過去、現在、未來；八是以真諦之見，無所掛礙；九是遵奉道業，進入一切法；十是一切諸法都歸於空。』這就是十種。

密跡金剛力士又對佛說：『菩薩有幾種法，聽聞佛的不可思議之法而不感到恐懼？』

佛說：『善男子！菩薩有八種法，聽聞佛的不可思議之法，心中沒有恐懼。哪八種呢？一是所造的功德常常能夠究竟圓滿；二是專心禪思，通達無礙不散亂；三是把善友視為引導者而順從；四是心中常常篤信，樂於微妙之法；五是理解諸法都如幻化；六是明白一切法不可思議；七是了知諸法不可成就，猶如進入虛空；八是通達一切法狂惑放逸虛偽的表象。』這就是八種。

密跡金剛力士又對佛說：『什麼是菩薩在一切業中得到自在的開士之法？』

佛說：『菩薩有四種法而得到自在。哪四種呢？一是遵行如幻三昧（samadhi，禪定），通達一切法，進入五神通（abhijñā，超自然能力）而特別超越；二是以三脫門（vimoksha，解脫之門）超越四禪（dhyāna，禪定）；三是以智慧度無極（prajñāpāramitā，般若波羅蜜多）修四梵行（brahmavihāra，四種崇高的心境）；四是行權方便，具足六度無極（ṣaṭpāramitā，六波羅蜜多）。』這就是四種。

密跡金剛力士又對佛說：『菩薩有幾種法進入法門？』

佛說：『善男子！菩薩有四種法進入法門。哪四種呢？一是進入禪思之門，具足明瞭一切眾生的根本；二是進入智慧之門，分別一切章句義理，為大眾敷演；三是進入總持之門（dhāraṇī，陀羅尼），一切所執持的常念不忘；四是進入辯才之門，能夠使一切眾生心生歡喜。』這就是四種。

密跡金剛力士又對佛說：『菩薩有幾種力量達到…？』 English version:

'Seventh is to understand the purity of the three times, past, present, and future; eighth is to see with the truth, without any hindrance; ninth is to follow the path and enter all dharmas; tenth is that all dharmas return to emptiness.' These are the ten.

Mikjika Vajra (密跡金剛) Strongman then said to the Buddha, 'How many dharmas do Bodhisattvas have that they do not fear when hearing the Buddha's inconceivable dharma?'

The Buddha said, 'Son of a good family! Bodhisattvas have eight dharmas, and when they hear the Buddha's inconceivable dharma, their hearts have no fear. What are the eight? First, the merits they have created can always be perfected; second, they are single-minded in meditation, clear and undisturbed; third, they regard good friends as guides and follow them; fourth, their hearts are always faithful and they delight in the subtle dharma; fifth, they understand that all dharmas are like illusions; sixth, they understand that all dharmas are inconceivable; seventh, they understand that all dharmas cannot be achieved, like entering emptiness; eighth, they understand the deluded, unrestrained, and false appearances of all dharmas.' These are the eight.

Mikjika Vajra Strongman then said to the Buddha, 'What is the dharma of a Bodhisattva who has attained freedom in all actions?'

The Buddha said, 'Bodhisattvas have four dharmas by which they attain freedom. What are the four? First, they follow the illusion-like samadhi (三昧, concentration), understand all dharmas, enter the five abhijñās (五神通, supernormal powers) and especially transcend; second, they transcend the four dhyānas (四禪, meditations) with the three vimokshas (三脫門, doors of liberation); third, they cultivate the four brahmavihāras (四梵行, sublime states) with prajñāpāramitā (智度無極, perfection of wisdom); fourth, they practice skillful means and possess the six pāramitās (六度無極, perfections).' These are the four.

Mikjika Vajra Strongman then said to the Buddha, 'How many dharmas do Bodhisattvas have to enter the dharma gate?'

The Buddha said, 'Son of a good family! Bodhisattvas have four dharmas to enter the dharma gate. What are the four? First, they enter the gate of meditation, fully understanding the roots of all sentient beings; second, they enter the gate of wisdom, distinguishing all chapters and meanings, and expounding them for the masses; third, they enter the gate of dhāraṇī (總持門, retention), always remembering everything they hold; fourth, they enter the gate of eloquence, being able to please the hearts of all sentient beings.' These are the four.

Mikjika Vajra Strongman then said to the Buddha, 'How many powers do Bodhisattvas have to achieve...?'

【English Translation】 'Seventh is to easily penetrate everything, and it is to understand the purity of the three times: past, present, and future; eighth is to see with the true meaning, without any hindrance; ninth is to follow the path and enter all dharmas; tenth is that all dharmas return to emptiness.' These are the ten. Mikjika Vajra (密跡金剛) Strongman then said to the Buddha, 'How many dharmas do Bodhisattvas have that they do not fear when hearing the Buddha's inconceivable dharma?' The Buddha said, 'Son of a good family! Bodhisattvas have eight dharmas, and when they hear the Buddha's inconceivable dharma, their hearts have no fear. What are the eight? First, the merits they have created can always be perfected; second, they are single-minded in meditation, clear and undisturbed; third, they regard good friends as guides and follow them; fourth, their hearts are always faithful and they delight in the subtle dharma; fifth, they understand that all dharmas are like illusions; sixth, they understand that all dharmas are inconceivable; seventh, they understand that all dharmas cannot be achieved, like entering emptiness; eighth, they understand the deluded, unrestrained, and false appearances of all dharmas.' These are the eight. Mikjika Vajra Strongman then said to the Buddha, 'What is the dharma of a Bodhisattva who has attained freedom in all actions?' The Buddha said, 'Bodhisattvas have four dharmas by which they attain freedom. What are the four? First, they follow the illusion-like samadhi (三昧, concentration), understand all dharmas, enter the five abhijñās (五神通, supernormal powers) and especially transcend; second, they transcend the four dhyānas (四禪, meditations) with the three vimokshas (三脫門, doors of liberation); third, they cultivate the four brahmavihāras (四梵行, sublime states) with prajñāpāramitā (智度無極, perfection of wisdom); fourth, they practice skillful means and possess the six pāramitās (六度無極, perfections).' These are the four. Mikjika Vajra Strongman then said to the Buddha, 'How many dharmas do Bodhisattvas have to enter the dharma gate?' The Buddha said, 'Son of a good family! Bodhisattvas have four dharmas to enter the dharma gate. What are the four? First, they enter the gate of meditation, fully understanding the roots of all sentient beings; second, they enter the gate of wisdom, distinguishing all chapters and meanings, and expounding them for the masses; third, they enter the gate of dhāraṇī (總持門, retention), always remembering everything they hold; fourth, they enter the gate of eloquence, being able to please the hearts of all sentient beings.' These are the four. Mikjika Vajra Strongman then said to the Buddha, 'How many powers do Bodhisattvas have to achieve...?'

開士行？又斯道力無能當者、降伏眾魔？」

佛言：「族姓子！菩薩有八力，莫能當者、降伏眾魔。何謂為八？一曰道心之力性行清凈，二曰精進行力而不退轉，三曰博聞行力奉無極慧，四曰忍辱行力護眾生故，五曰無所生力不懷瞋恚，六曰不虛妄力具足解脫，七曰修道行力備悉智慧，八曰以大哀力開化眾生；是為八。」

佛說是法時，密跡金剛力士及五百子悉逮得無所從生法忍。以得法忍，前白佛言：「唯愿大聖以是八法經典之要使流天下，用愍我等；是密跡宮使自然廣，以是德本光明普照，如來滅已令遍流佈而不沒盡。」

於時世尊睹密跡諸子等心中所念勸助啟佛，佛告密跡金剛力士：「密跡堪任斯諸章句。我詣佛樹下，汝于彼時與諸菩薩，魔將兵來，卿以威勢至擁護我故降魔兵，即時想念諷誦通利。今復當護將來末世，令法流佈遍閻浮利周於十方，令所施教使法久存，持制一切諸外異學。」

於時密跡金剛力士觀佛世尊以見勸告，即從座起長跪叉手，應時於是言辭章句用宣咒曰：

「醯黎　休留休留　其強飆聚　各羅眼動搖歸救　忍力力盡　寂怕作角鴟伊犁佉丘佉犁佉犁　護無擇　住勝生往還無曲以慈受之調和成　施持已

「諸天龍告鬼神揵沓和妖魅若人非人，常吉安隱

【現代漢語翻譯】現代漢語譯本『開士（菩薩）的修行是怎樣的？又是什麼樣的道力能夠無人能擋，降伏眾魔？』佛說：『族姓子（指出身高貴的男子）！菩薩有八種力量，無人能擋，能夠降伏眾魔。這八種力量是什麼呢？第一是道心之力，其本性行為清凈；第二是精進行力，永不退轉；第三是博聞行力，奉行無上的智慧；第四是忍辱行力，爲了守護眾生；第五是無所生力，不懷瞋恚；第六是不虛妄力，具足解脫；第七是修道行力，具備一切智慧；第八是以大慈悲之力，開化眾生。這就是這八種力量。』佛陀宣說此法時，密跡金剛力士（佛教護法神）及其五百眷屬都獲得了無所從生法忍（對法理的深刻領悟）。獲得法忍后，他們向前稟告佛陀：『唯愿大聖，將這八法經典之要流傳天下，以此憐憫我們；使密跡宮自然廣大，以這功德根本光明普照，如來滅度后，令其遍佈流傳而不衰竭。』當時，世尊看到密跡諸子等心中所想，勸請佛陀。佛陀告訴密跡金剛力士：『密跡，你堪能承擔這些章句。我到菩提樹下時，你那時與諸菩薩一起，當魔王率兵前來時，你以威勢來擁護我，降伏魔兵，那時就應當想念諷誦，通達領悟。現在你又應當守護將來的末世，使佛法流佈遍佈閻浮提（我們所居住的世界），周遍十方，使所施教法能夠長久存在，制伏一切外道異學。』當時，密跡金剛力士看到佛陀世尊勸告，即從座位起身，長跪合掌，當時就用這些言辭章句宣說咒語：『醯黎，休留休留，其強飆聚，各羅眼動搖歸救，忍力力盡，寂怕作角鴟伊犁佉丘佉犁佉犁，護無擇，住勝生往還無曲以慈受之調和成，施持已。『諸天、龍、告鬼神、揵沓和（天樂神）、妖魅、若人非人，常吉安隱。』

【English Translation】 English version 'What is the practice of a Bodhisattva (enlightened being)? And what kind of power of the Way is so invincible that it can subdue all demons?' The Buddha said, 'Son of a noble family! Bodhisattvas have eight powers that are invincible and can subdue all demons. What are these eight? First is the power of the mind of the Way, whose nature and conduct are pure; second is the power of diligent practice, never retreating; third is the power of extensive learning, upholding boundless wisdom; fourth is the power of patient endurance, for the sake of protecting all beings; fifth is the power of non-arising, not harboring anger; sixth is the power of non-falsity, possessing complete liberation; seventh is the power of cultivating the Way, possessing all wisdom; eighth is the power of great compassion, enlightening all beings. These are the eight powers.' When the Buddha was expounding this Dharma, the Vajrapani (a Buddhist protector deity) and his five hundred attendants all attained the Dharma-acceptance of non-origination (a profound understanding of the Dharma). Having attained this Dharma-acceptance, they came forward and said to the Buddha, 'We beseech the Great Sage to spread the essence of these eight Dharma teachings throughout the world, to have compassion on us; to make the Palace of Vajrapani naturally vast, so that the light of this meritorious foundation may shine everywhere, and after the Tathagata's (Buddha's) passing, may it spread and not diminish.' At that time, the World Honored One, seeing what the sons of Vajrapani were thinking, encouraged the Buddha. The Buddha said to Vajrapani, 'Vajrapani, you are capable of bearing these verses. When I go under the Bodhi tree, and at that time, when the demon king leads his army, you, together with the Bodhisattvas, should use your power to protect me and subdue the demon army. At that time, you should contemplate, recite, and understand them thoroughly. Now, you should also protect the future generations, so that the Dharma may spread throughout Jambudvipa (the world we live in), pervading the ten directions, so that the teachings may endure, and subdue all heretical and non-Buddhist teachings.' At that time, Vajrapani, seeing the World Honored One's encouragement, rose from his seat, knelt down, and with palms joined, then used these words and verses to proclaim the mantra: 'Hili, huli huli, qi qiang biao ju, ge luo yan dong yao gui jiu, ren li li jin, ji pa zuo jiao chi yi li qiu qiu li qiu li, hu wu ze, zhu sheng sheng wang huan wu qu yi ci shou zhi tiao he cheng, shi chi yi.' 'May all gods, dragons, ghosts, spirits, gandharvas (celestial musicians), demons, and all beings, human and non-human, always be safe and peaceful.'

，動于山王、亦震天地、亦擾水王。用說此咒故攝伏外道，法君所救，晃曜法炎，篤信是句。」聞此咒已，諸天眾各各舉聲而嘆曰：

「正法住甚久，　　動三千佛土，　一切眾會同，　　自投人王前。　歸命使無罪，　　施此無恐難，　其持是言教，　　令正法永存。」

爾時世尊從曠野鬼王土密跡金剛力士宮受供七日，開化無數眾生。七日之中忽沒曠野宮踴在虛空，與諸菩薩及聲聞眾，一切諸天于上普共供養佛及聖眾，諸玉女眾咸共咨嗟演大光明，諸天人伎百種自鳴，空中雨華，佛土大動顯佛大變。佛沒密跡力士宮殿，猶鳳凰王還住靈鷲山。佛在靈鷲山與比丘眾俱，及諸菩薩眷屬周旋，各思道教。

爾時王阿阇世出羅閱祇大城，與篤信慕樂長者梵志俱，一國人民聞佛還國，各集晡時亦出其城，往詣靈鷲山到佛所，稽首佛足右繞七匝卻住一面。王前白佛：「我曾立坐有所參議。時諸比丘到太子所，口自宣言：『今日世尊往到曠野鬼王土界詣密跡金剛力士舍食。』唯然世尊！我得聞是怪之難及至未曾有。諸佛世尊不可思議，乃能大哀垂愍眾生。如來行慈普濟眾生，猶如虛空言無偏獨，用一切故。往到曠野鬼王土界，就密跡金剛力士舍食。佛大弘志至不可喻，無辭可盡。若有得蒙如來講法，宣傳道

【現代漢語翻譯】現代漢語譯本『此咒語能撼動山王，震動天地，擾動水王。』因為宣說此咒，所以能攝伏外道，被法王所救護，法之火焰閃耀，要堅信此句。」聽到此咒后，諸天眾各自高聲讚歎道：『正法住世長久，震動三千佛土，一切大眾一同，投身人王之前。歸命使無罪過，施予此法無恐懼，持守此言教，使正法永存。』那時，世尊從曠野鬼王（指居住在曠野的鬼王）的領地，在密跡金剛力士（佛教護法神）的宮殿接受供養七日，開化了無數眾生。七日之中，忽然從曠野宮殿消失，騰躍到虛空中，與諸菩薩及聲聞眾，一切諸天在空中共同供養佛及聖眾，諸玉女眾一同讚歎，演放出大光明，諸天人演奏百種樂器，空中降下花雨，佛土大震動，顯示佛的大神通變化。佛從密跡力士的宮殿消失後，如同鳳凰王一樣回到靈鷲山（佛陀常住的聖地）。佛在靈鷲山與比丘眾在一起，以及諸菩薩眷屬圍繞，各自思考佛法教義。那時，阿阇世王（古印度摩揭陀國國王）從羅閱祇大城（古印度城市）出來，與篤信佛法、樂於修行的長者和婆羅門一同前往。一國人民聽說佛陀回到國內，各自在傍晚時分也出城，前往靈鷲山到佛陀所在之處，向佛陀頂禮，右繞佛陀七圈，然後退到一旁站立。國王上前對佛說：『我曾經坐著與人商議事情。當時有比丘來到太子（指阿阇世王自己）這裡，親口宣稱：『今日世尊前往曠野鬼王的領地，到密跡金剛力士的住所接受供養。』唯然，世尊！我聽到這件怪異、難以置信的事情，真是前所未有。諸佛世尊真是不可思議，竟然能如此大慈大悲地憐憫眾生。如來行慈普濟眾生，猶如虛空一般無有偏私，爲了利益一切眾生。前往曠野鬼王的領地，到密跡金剛力士的住所接受供養。佛陀的弘大志向真是無法比喻，無法用言辭來窮盡。如果有人能夠蒙受如來講法，宣揚佛道，

【English Translation】 English version 'This mantra can move the Mountain King, shake the heavens and the earth, and disturb the Water King.' Because this mantra is spoken, it can subdue heretics, be saved by the Dharma King, the flames of the Dharma shine brightly, and one should firmly believe in this sentence.」 Upon hearing this mantra, the various heavenly beings each raised their voices and exclaimed: 'The Right Dharma will abide for a long time, Shaking the three thousand Buddha worlds, All the assemblies together, Throw themselves before the King of Men. Taking refuge makes one free from sin, Bestowing this without fear or difficulty, Those who uphold this teaching, Will make the Right Dharma last forever.' At that time, the World Honored One, from the territory of the Wild Ghost King (referring to the ghost king residing in the wilderness), received offerings for seven days in the palace of the Vajra Warrior of Secret Traces (a Buddhist protector deity), and enlightened countless beings. Within those seven days, he suddenly disappeared from the wilderness palace, soared into the void, and together with the Bodhisattvas and Shravakas, all the heavenly beings in the sky made offerings to the Buddha and the holy assembly. The jade maidens together praised and emitted great light, the heavenly beings played hundreds of musical instruments, flowers rained down from the sky, the Buddha land greatly shook, revealing the Buddha's great miraculous transformations. After the Buddha disappeared from the palace of the Vajra Warrior of Secret Traces, he returned to Vulture Peak (a sacred place where the Buddha often resided) like a Phoenix King. The Buddha was at Vulture Peak with the assembly of Bhikkhus, and surrounded by the Bodhisattva retinue, each contemplating the teachings of the Dharma. At that time, King Ajatasatru (King of Magadha in ancient India) came out of the great city of Rajagriha (an ancient Indian city), together with elders and Brahmins who were devout in the Dharma and delighted in practice. The people of the country, hearing that the Buddha had returned to the country, also left the city in the evening, went to Vulture Peak to where the Buddha was, bowed at the Buddha's feet, circumambulated the Buddha seven times, and then stood aside. The king stepped forward and said to the Buddha: 'I was once sitting and discussing matters with others. At that time, some Bhikkhus came to the prince (referring to King Ajatasatru himself) and proclaimed: 'Today, the World Honored One went to the territory of the Wild Ghost King, to the residence of the Vajra Warrior of Secret Traces to receive offerings.' Indeed, World Honored One! I heard this strange and unbelievable thing, it is truly unprecedented. The Buddhas, the World Honored Ones, are truly inconceivable, able to have such great compassion and pity for sentient beings. The Tathagata practices compassion to universally save all beings, like the void, without partiality, for the benefit of all beings. He went to the territory of the Wild Ghost King, to the residence of the Vajra Warrior of Secret Traces to receive offerings. The Buddha's great aspiration is truly beyond comparison, and cannot be exhausted by words. If someone can receive the Dharma from the Tathagata, and propagate the path,

訓決疑之律，靡不得安。又復世尊！其密跡力士為有幾事在於平等而逮正覺？最為至重殖眾德本，乃能有是妙大辯才？」

佛言：「大王！是事究竟而不可逮，其至德本無能過上。」

王白佛言：「實為至真，種其德本故獲此果。若有信者，其功德云何？」

佛言大王：「假使十方各如江河沙數，一一沙尚可知限。密跡金剛力士所見諸佛不可計數，盡其崖際供養奉事，緣是行故合積大辯。當作是觀，皆有本末」。

佛告王曰：「乃往過去無央數劫不可限量，爾時有佛，號曰息意如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰選主，劫名不移。其息意佛純化一切諸菩薩眾皆令精進，言作菩薩法無懈怠、心無厭倦，棄身壽命不以為吝，唯志道法。時有菩薩名曰勇力，即從座起，往詣息意佛所，稽首足下前白佛言：『如大聖宣，我承解議。若有菩薩心自念言：「我當疾逮無上正真之道為最正覺。」念是菩薩名曰懈怠。所以者何？若菩薩不用精進、厭患生死，不與此心成佛大道。若有菩薩見生死難則見縛結，不至滅度。唯化眾生乃成正覺。所以者何？唯然世尊！菩薩之法普行勤修，在在生死常所在處，開導利益無量眾生悉令滅度，亦無所教。是故世尊

【現代漢語翻譯】現代漢語譯本教導決斷疑惑的戒律，沒有不能安定的。世尊，還有，密跡力士（佛教護法神）要具備多少種平等的事才能證得正覺？要積累最深厚的功德根本，才能擁有如此精妙的辯才嗎？佛說：『大王，這件事是究竟的，無法完全理解，他的功德根本是無與倫比的。』國王對佛說：『確實是至真之理，因為種下功德根本才能獲得這樣的果報。如果有信奉的人，他們的功德又會如何呢？』佛對國王說：『假設十方世界各有如恒河沙數，每一粒沙尚且可以數清。密跡金剛力士所見到的諸佛是無法計數的，他窮盡一切時間供養奉事，因為這樣的修行才積累了廣大的辯才。應當這樣看待，一切都有本末。』佛告訴國王說：『在過去無量無數劫之前，那時有一尊佛，號為息意如來（意為平息煩惱的如來）、至真（達到真理的）、等正覺（平等正覺的）、明行成為（明理和修行都圓滿的）、善逝（善於逝去的）、世間解（瞭解世間一切的）、無上士（無上的人）、道法御（引導眾生修道的）、天人師（天人和人類的導師），號佛、世尊。世界名為選主，劫名為不移。那時的息意佛純粹教化一切菩薩眾，都讓他們精進修行，說修菩薩法不能懈怠、心中不能厭倦，捨棄身體和壽命也不吝惜，只專注于道法。當時有一位菩薩名叫勇力，他從座位上站起來，來到息意佛的面前，頂禮佛足，然後對佛說：『如大聖所宣講的，我理解了您的教義。如果有菩薩心中想：「我應當快速證得無上正真之道，成為最正覺。」有這種想法的菩薩就叫做懈怠。為什麼呢？如果菩薩不用功精進、厭惡生死，就不能用這種心成就佛道。如果有菩薩看到生死的艱難就看到束縛，不能達到滅度。只有教化眾生才能成就正覺。為什麼呢？唯有世尊！菩薩的修行是普遍地勤奮修行，在生死輪迴中，無論在何處，都要開導利益無量眾生，使他們都得到解脫，也不執著于教化。所以，世尊！』

【English Translation】 English version The rules for resolving doubts, none cannot be settled. Furthermore, World Honored One, how many aspects of equality does the Vajrapani (a Buddhist guardian deity) need to possess to attain perfect enlightenment? Is it necessary to cultivate the most profound roots of merit to possess such wonderful eloquence? The Buddha said, 'Great King, this matter is ultimate and cannot be fully grasped. His roots of merit are unsurpassed.' The King said to the Buddha, 'Indeed, it is the ultimate truth that one obtains such a result by planting the roots of merit. If there are those who believe, what will their merits be?' The Buddha said to the King, 'Suppose there are as many sands as the Ganges River in each of the ten directions, each grain of sand can still be counted. The Buddhas seen by Vajrapani are countless. He has spent all his time making offerings and serving them. It is through this practice that he has accumulated great eloquence. One should view it this way, everything has a beginning and an end.' The Buddha told the King, 'In the immeasurable past eons, there was a Buddha named 'Sikyi Tathagata' (meaning the Tathagata who pacifies the mind), the 'Perfectly Enlightened One', 'Perfectly Awakened One', 'Perfect in Knowledge and Conduct', 'Well-Gone One', 'Knower of the World', 'Unsurpassed One', 'Tamer of Men', 'Teacher of Gods and Humans', called Buddha, World Honored One. The world was called 'Chosen Lord', and the eon was called 'Unmoving'. That Sikyi Buddha purely taught all the Bodhisattvas, urging them to be diligent, saying that practicing the Bodhisattva path should not be lazy, nor should their minds be weary. They should not be stingy with their bodies and lives, but only focus on the Dharma. At that time, there was a Bodhisattva named 'Valiant Strength', who rose from his seat, went to where Sikyi Buddha was, bowed at his feet, and said to the Buddha, 'As the Great Sage has proclaimed, I understand your teachings. If a Bodhisattva thinks, "I should quickly attain the unsurpassed true path and become the most perfectly enlightened one," such a Bodhisattva is called lazy. Why is that? If a Bodhisattva does not diligently practice and is weary of birth and death, he cannot achieve the path of Buddhahood with this mind. If a Bodhisattva sees the difficulties of birth and death, he sees bondage and cannot reach liberation. Only by teaching sentient beings can one achieve perfect enlightenment. Why is that? Only, World Honored One! The practice of a Bodhisattva is to universally practice diligently. In the cycle of birth and death, wherever they are, they should guide and benefit countless sentient beings, enabling them to be liberated, without being attached to teaching. Therefore, World Honored One!'

！菩薩作行宜重生死不敬滅度。菩薩造行重生死已，奉無限佛，導利開化無量眾生，聞無數法，入眾生念，所行志性敬泥洹行，重於眾觀，便自墮落沒在小節。若有菩薩畏於生死而懷恐難、樂泥洹行。當作是觀，如是菩薩則為墮落，以無行墮失如來行，于諸眾生則有釁咎。何謂菩薩而不順行，樂於聲聞緣覺地者？自觀其行欲化眾生，是故名曰無開士行。其行聲聞無菩薩行。所以者何？諸聲聞行畏生死苦。菩薩游于無量生死不以為拘。』時息意如來贊勇力菩薩曰：『善哉善哉！正士！仁快說此教言淳淑。菩薩行道捨身之安不捨他人，常省己身不求他漏。』又問：『何謂菩薩所行？』佛言：『族姓子！自正己行，而為眾生宣成敗事生死之難，受于無量生死之患而無恐畏；不樂聲聞緣覺之地、習菩薩行；不近禪思在於三界曉了禪定，分別惡趣習乎方便，盡了禪智功德聖慧而不可盡；發無生慧，為人班宣一切本無慧無所生，知其所受了諸眾生而無吾我，以慧開化一切眾生，曉諸法寂解護諸法，暢諸佛土了於一切，自然虛空佛國清凈。其慧鮮明，以慧聖達一切法無，增益相好入于莊嚴；慧無所行，因其奉遵一切德本未曾忘舍，少惱鮮事。有為眾生所可造作常行拔難；身心惔怕，積功累法無所穢厭，興發禪思曉了長寂。正定一心方

便覺達深妙之法，若以宣佈若干品教，分別諸觀護于德果，開化聲聞緣覺之律，愛樂如來所解脫業，降菩薩行示現如來所行之本。是為，族姓子！如來所行之業。』

「王當知之，爾時勇力菩薩于彼如來所聞說是法所行清凈，復白彼佛：『甚難世尊！至未曾有。於今如來至真之言，宣斯菩薩之所應行。又復世尊！如佛所說，我察解議，善權方便是諸菩薩，一切諸法由己所行，猶如世尊察于虛空含受一切，十方萬物為一切色顯現己體不可稱計，現苞一切有形之類，虛空行業已無所礙。如是世尊！善權方便是諸菩薩，在一切法而得自在，諸學之法及未學法、凡夫之法、最正覺法皆悉由之。猶如，世尊！若火所遇草木百穀靡不被燒。菩薩如是，於一切法自在所行，以智慧炎燒諸愚冥三界無煙。猶如，世尊！大怒丈夫瞋恚熾盛，逆害他人無所顧難。菩薩如是，以權方便自在由己智度無極，斷除一切眾生塵勞。猶如，世尊！清水寶珠著濁水中尋時清徹。菩薩如是，以權方便消一切塵三垢穢濁。猶如，世尊！有大威藥名曰消除，若著毒中消一切毒永無有餘。菩薩如是，以權方便游於一切三界之難，執權智業滅去眾生塵勞愛慾。以是之故，世尊！當作斯觀善權方便，是諸菩薩一切諸法自在己行。』如是大王！勇力菩薩說是語時

【現代漢語翻譯】現代漢語譯本：便能領悟深奧微妙的佛法，如果用若干品教義來宣講，分別闡述各種觀想，守護修行所證的功德果位，開示聲聞（聽聞佛陀教誨而證悟的修行者）和緣覺（不需聽聞佛陀教誨，通過自身觀察因緣而證悟的修行者）的戒律，喜愛如來所證悟的解脫之業，降伏菩薩的修行，示現如來所修行的根本。這就是，族姓子（指出身高貴的男子）啊！如來所修行的事業。國王您應當知道，當時勇力菩薩在那位如來處聽聞了這些關於修行清凈的教法后，又對佛說：『世尊！這真是太難得了，前所未有。如今如來您所說的真實之語，宣講了菩薩應當修行的法門。而且，世尊！正如佛所說，我觀察理解，善巧方便是諸位菩薩的修行方式，一切諸法都由自己修行而得，就像世尊您觀察虛空，虛空含容一切，十方萬物都顯現其形體，不可計數，包含一切有形之物，虛空的執行沒有絲毫障礙。同樣，世尊！善巧方便是諸位菩薩的修行方式，在一切法中都能獲得自在，無論是正在學習的法，還是尚未學習的法，凡夫的法，還是最正覺的法，都由善巧方便而得。就像，世尊！如果火遇到草木百穀，沒有不被燒燬的。菩薩也是這樣，在一切法中自在修行，用智慧之火燒盡愚昧和黑暗，使三界（欲界、色界、無色界）不再有煩惱的煙霧。就像，世尊！一個大怒的丈夫，瞋恚熾盛，會不顧一切地傷害他人。菩薩也是這樣，用善巧方便自在地運用自己的智慧，斷除一切眾生的塵勞煩惱。就像，世尊！清澈的寶珠放入渾濁的水中，立刻就能使水變得清澈。菩薩也是這樣，用善巧方便消除一切塵垢和三毒（貪、嗔、癡）的污濁。就像，世尊！有一種大威力的藥名叫消除，如果放入毒藥中，就能消除一切毒素，永不殘留。菩薩也是這樣，用善巧方便遊走於三界的苦難之中，執持權智之業，滅除眾生的塵勞愛慾。因此，世尊！應當這樣觀察，善巧方便是諸位菩薩在一切法中自在修行的根本。』大王啊！勇力菩薩說這些話的時候

【English Translation】 English version: Then one perceives the profound and subtle Dharma, and if one were to proclaim it through several teachings, distinguishing various contemplations, safeguarding the meritorious fruits of practice, revealing the precepts of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), delighting in the liberation achieved by the Tathāgata, subduing the practices of Bodhisattvas, and demonstrating the fundamental practices of the Tathāgata. This, O noble son, is the work of the Tathāgata. O King, you should know that at that time, the Bodhisattva Vīryabala, having heard these teachings on pure practice from that Tathāgata, again said to the Buddha: 『World Honored One, this is extremely rare and unprecedented. Now, the true words of the Tathāgata proclaim the practices that Bodhisattvas should undertake. Moreover, World Honored One, as the Buddha has said, I observe and understand that skillful means are the practices of all Bodhisattvas, and all dharmas are attained through their own practice, just as the World Honored One observes the void, which contains everything. The myriad things of the ten directions manifest their forms, countless in number, encompassing all that has form, and the workings of the void are without any hindrance. Likewise, World Honored One, skillful means are the practices of all Bodhisattvas, who attain freedom in all dharmas, whether they are dharmas being learned, dharmas not yet learned, the dharmas of ordinary beings, or the dharmas of perfect enlightenment, all are attained through skillful means. Just as, World Honored One, if fire encounters grass, trees, or grains, none are not burned. So too, Bodhisattvas, practicing freely in all dharmas, use the fire of wisdom to burn away ignorance and darkness, so that the three realms (the desire realm, the form realm, and the formless realm) are without the smoke of afflictions. Just as, World Honored One, a man in great anger, with intense rage, will harm others without any regard. So too, Bodhisattvas, with skillful means, freely use their wisdom to cut off the defilements of all sentient beings. Just as, World Honored One, a clear jewel placed in turbid water immediately makes the water clear. So too, Bodhisattvas, with skillful means, eliminate all defilements and the turbidity of the three poisons (greed, hatred, and ignorance). Just as, World Honored One, there is a powerful medicine called 'Elimination,' which, if placed in poison, will eliminate all poison, leaving nothing behind. So too, Bodhisattvas, with skillful means, travel through the difficulties of the three realms, holding the work of skillful wisdom, extinguishing the defilements and desires of sentient beings. Therefore, World Honored One, one should observe that skillful means are the foundation of all Bodhisattvas' free practice in all dharmas.』 O King, when the Bodhisattva Vīryabala spoke these words

，不可計人皆發無上正真道意。王欲知之，爾時勇力菩薩豈異人乎？莫造斯觀。所以者何？則今密跡金剛力士身是也。此正士身堅強精進，被弘誓德無極大鎧巍巍如是，供養諸佛不可稱限，光光若斯無以為喻。」

爾時阿阇世王心自念言：「是密跡金剛力士所執金剛為重幾所，以承大力謂應執持乎？」

時密跡金剛力士知王阿阇世心之所念，以持金剛下著地上。適置地上，三千大千世界六反震動。密跡金剛力士謂王阿阇世：「王試舉此。」

時阿阇世王以大力士力盡勢舉之，而不能搖離地如毛髮。時王怪之得未曾有，前白佛言：「我身，世尊！有大力士，被極異鎧，牽捉大象舉鼻投身在所無礙。今日舉此小金剛杵，不能動移大如毛髮。」時王阿阇世益用懷疑：「何故，世尊！乃如是乎？」

佛言：「大王！是金剛者入在重德，不可用被鎧力及象力而舉移此也。」

爾時密跡謂天帝釋：「仁者名號執持金剛拘翼，今日仁者且從地舉此金剛杵。」時天帝釋以無限神力、極闡神足，欲舉其金剛了不能舉。

爾時天帝釋前白佛言：「吾等之身及諸天俱，與阿須輪鬥，以一手指舉維質阿須輪所在，投之如一圓丸，皆令奔馳不知所湊。又是金剛其形小小而不能動乎？」

佛言：「拘翼

【現代漢語翻譯】現代漢語譯本：不可計數的人都發起了無上正真道的心意。大王您想知道，那時那位勇力菩薩難道是別人嗎？不要這樣想。為什麼呢？他就是現在的密跡金剛力士（Mijijin'gang Lishi，意為秘密的足跡金剛力士）。這位正士身形堅強精進，身披弘大誓願的無上鎧甲，威嚴無比，供養諸佛的數量不可稱量，其光芒如同這樣，無法比喻。當時阿阇世王（A'sheshi Wang，意為未生怨王）心中想：『這位密跡金剛力士所持的金剛杵有多重，需要多大的力量才能舉起呢？』這時，密跡金剛力士知道阿阇世王心中所想，便將手中的金剛杵放在地上。剛一放下，三千大千世界就發生了六次震動。密跡金剛力士對阿阇世王說：『大王，您試試舉起它。』當時，阿阇世王用盡全身力氣去舉，卻連讓它離開地面一根毛髮都做不到。阿阇世王感到非常奇怪，前去稟告佛陀說：『世尊，我的手下有大力士，身披奇異的鎧甲，能抓住大象的鼻子，將它拋擲出去，毫無障礙。今天舉這個小小的金剛杵，卻連動一下都做不到。』阿阇世王更加疑惑：『為什麼會這樣呢，世尊？』佛陀說：『大王，這金剛杵蘊含著深厚的功德，不是靠鎧甲的力量和象的力量就能舉起來的。』這時，密跡金剛力士對天帝釋（Tiandishi，意為帝釋天）說：『仁者，您的名號是執持金剛拘翼（Zhichijin'gang Juyi，意為執持金剛的拘翼），今天您就從地上舉起這金剛杵吧。』當時，天帝釋用盡無限的神力，施展極大的神通，想要舉起那金剛杵，卻怎麼也舉不起來。這時，天帝釋前去稟告佛陀說：『我們和諸天眾，與阿須輪（A'xiulun，意為阿修羅）戰鬥時，能用一根手指舉起維質阿須輪（Weizhi A'xiulun），將他像圓球一樣拋擲出去，讓他們四處奔逃，不知所措。而這個金剛杵，形狀如此之小，卻無法移動嗎？』佛陀說：『拘翼（Juyi）』

【English Translation】 English version: Immeasurable people have all generated the intention for the unsurpassed, true, and correct path. King, if you wish to know, was that Bodhisattva of great strength at that time someone different? Do not think that way. Why? Because he is now the Vajra-wielding Guardian of Secret Traces (Mijijin'gang Lishi). This righteous one is strong and diligent, adorned with the immeasurable armor of great vows, majestic and awe-inspiring, having made offerings to countless Buddhas, his radiance is like this, beyond comparison. At that time, King Ajatasatru (A'sheshi Wang) thought to himself: 'How heavy is the vajra club held by this Vajra-wielding Guardian of Secret Traces, and how much strength is needed to lift it?' Then, the Vajra-wielding Guardian of Secret Traces, knowing what King Ajatasatru was thinking, placed the vajra club on the ground. As soon as it touched the ground, the three thousand great thousand worlds shook six times. The Vajra-wielding Guardian of Secret Traces said to King Ajatasatru: 'King, try to lift it.' At that time, King Ajatasatru used all his strength to lift it, but could not even move it a hair's breadth from the ground. The king was greatly astonished and went before the Buddha, saying: 'World Honored One, I have strong men who wear extraordinary armor, who can grab an elephant by the trunk and throw it without any hindrance. Today, I cannot even move this small vajra club a hair's breadth.' King Ajatasatru became even more doubtful: 'Why is this so, World Honored One?' The Buddha said: 'Great King, this vajra club is imbued with profound merit, and cannot be moved by the strength of armor or the strength of an elephant.' Then, the Vajra-wielding Guardian of Secret Traces said to Sakra, Lord of the Devas (Tiandishi): 'Noble one, your name is Vajra-wielding Koti (Zhichijin'gang Juyi), today, please lift this vajra club from the ground.' At that time, Sakra used his boundless divine power and displayed his great supernatural abilities, but he could not lift the vajra club. Then, Sakra went before the Buddha and said: 'We, along with the devas, when fighting with the Asuras (A'xiulun), can lift the Vepacitti Asura (Weizhi A'xiulun) with one finger and throw him like a ball, causing them to flee in confusion. Yet, this vajra club, so small in form, cannot be moved?' The Buddha said: 'Koti (Juyi)'

！是金剛者入在重德，不可以比阿須輪三百三十六萬里身在所可投。于拘翼心所知云何？須彌山王為重不乎？」

白言：「甚重。世尊！不可計喻。」

佛言：「拘翼！假有勇士大神無極，取是金剛右手執持，以是金剛著須彌山邊，藏之在中才現形取，俱舉二形，須彌山王尚復微輕不如金剛重。若，天帝釋！密跡金剛力士以是金剛擊鐵圍山、大鐵圍山及金剛山，令碎如塵。雖爾正士未盡現力，不可喻極。」

大寶積經卷第十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十四

西晉三藏竺法護譯密跡金剛力士會第三之七

爾時密跡金剛力士謂賢者大目揵連：「耆年目連！世尊所嘆神足第一。仁且從地舉是金剛。」時大目連前舉金剛，以無極力，以四大海水上沃日，其勢又牽曾到野馬世界，無所不至。道力顯變，奮其神足而欲移之，此三千大千世界震動上下，而不能搖金剛大如毛髮。

時大目連怪未曾有，投佛足下，白世尊曰：「唯愿大聖！嘆我于聲聞中神足第一。自試神足，動是三千大千世界，如挑小缽舉擲他方佛土。我身開化降伏難頭和難龍王，能食大㮯如須彌山，不能動是小金剛乎？發意之頃捉牽日月，使止不行以手摩之，不能動是小金剛

【現代漢語翻譯】現代漢語譯本『金剛』（vajra，一種象徵堅不可摧的法器）是具有極高德行者所持有的，它所蘊含的力量，即使是阿修羅（asura，一種好戰的神）三百三十六萬里之身也無法比擬。拘翼（Kusika，佛陀的弟子）你認為如何？須彌山王（Sumeru，佛教宇宙觀中的中心山）重還是金剛重？」拘翼回答說：『非常重，世尊！無法用比喻來形容。』佛陀說：『拘翼！假設有勇士，擁有無上的神力，他用右手拿起這金剛，將金剛放在須彌山邊，然後藏起來，只露出一點點，再將兩者一起舉起，須彌山王仍然顯得非常輕，不如金剛重。如果，天帝釋（Indra，天神之王）！密跡金剛力士（Vajrapani，佛教護法神）用這金剛擊打鐵圍山（Cakravada，環繞世界的山脈）、大鐵圍山和金剛山，能將它們擊碎成塵埃。即使如此，這位正士（菩薩）的力量還沒有完全展現出來，無法用比喻來形容其極限。』

《大寶積經》卷第十三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第十四

西晉三藏竺法護譯《密跡金剛力士會》第三之七

當時，密跡金剛力士對賢者大目犍連（Mahamaudgalyayana，佛陀的十大弟子之一）說：『耆年目連！世尊稱讚你神足第一。你且從地上舉起這金剛。』當時，大目犍連上前舉起金剛，用無上的力量，用四大海水澆灌太陽，其勢頭甚至能牽引到野馬世界（一種遙遠的世界），無所不到。他顯現道力，奮起神足想要移動金剛，這三千大千世界（佛教宇宙觀中的一個宇宙單位）都震動起來，但卻不能使金剛移動分毫。當時，大目犍連感到非常奇怪，前所未有，於是跪在佛陀腳下，對世尊說：『唯愿大聖！您讚歎我在聲聞（sravaka，佛陀的弟子）中神足第一。我曾嘗試用神足，能使這三千大千世界震動，如同挑起小缽一樣舉起並投擲到其他佛土。我曾開化降伏難頭和難龍王（Nanda and Upananda，兩條龍王），能吞食像須彌山一樣大的大象，難道不能移動這小小的金剛嗎？我發意之間就能抓住日月，使它們停止執行，用手摩挲它們，難道不能移動這小小的金剛嗎？』

【English Translation】 English version 'The Vajra (a symbolic indestructible object) is held by those of great virtue, and its power cannot be compared to the body of an Asura (a warlike deity) of 336 million miles. Kusika (a disciple of the Buddha), what do you think? Is Mount Sumeru (the central mountain in Buddhist cosmology) heavier or the Vajra?' Kusika replied, 'It is extremely heavy, World Honored One! It cannot be described by any analogy.' The Buddha said, 'Kusika! Suppose there is a brave warrior with boundless divine power, who takes this Vajra in his right hand, places the Vajra beside Mount Sumeru, hides it, revealing only a small part, and then lifts both together, Mount Sumeru would still appear very light, not as heavy as the Vajra. If, Indra (king of the gods)! Vajrapani (a Buddhist guardian deity) were to use this Vajra to strike Mount Cakravada (a mountain range surrounding the world), the Great Cakravada, and Mount Vajra, he could shatter them into dust. Even so, the power of this Bodhisattva has not been fully revealed, and its limit cannot be described by any analogy.'

The Great Treasure Trove Sutra, Volume 13 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 14

Translated by the Tripitaka Master Dharmaraksa of the Western Jin Dynasty, The Assembly of Vajrapani, the Mighty Warrior, Part 3 of 7

At that time, Vajrapani, the Mighty Warrior, said to the venerable Mahamaudgalyayana (one of the ten great disciples of the Buddha), 'Venerable Maudgalyayana! The World Honored One praises you as the foremost in supernatural powers. Please lift this Vajra from the ground.' Then, Mahamaudgalyayana stepped forward to lift the Vajra, using boundless power, he poured the four great oceans over the sun, and his momentum even reached the Wild Horse World (a distant world), going everywhere. He manifested his spiritual power, exerted his supernatural powers to try to move the Vajra, and the three thousand great thousand worlds (a unit of the Buddhist cosmos) shook, but he could not move the Vajra even a hair's breadth. At that time, Mahamaudgalyayana felt very strange, something he had never experienced before, so he knelt at the Buddha's feet and said to the World Honored One, 'I beseech the Great Sage! You praised me as the foremost in supernatural powers among the Sravakas (disciples of the Buddha). I have tried to use my supernatural powers to shake the three thousand great thousand worlds, like picking up a small bowl and throwing it to other Buddha lands. I have enlightened and subdued the Nanda and Upananda Dragon Kings, who can devour elephants as large as Mount Sumeru, can I not move this small Vajra? In the blink of an eye, I can grasp the sun and moon, make them stop moving, and rub them with my hands, can I not move this small Vajra?'

杵大如毛髮。有何意也？將無我身失神足力也？」

佛言：「目連！不失神足。又目揵連！菩薩神足威力所感，一切聲聞及與緣覺所不能逮也。假使恒河沙等諸佛世界，諸須彌山合成一須彌尚可震動，不可動是金剛杵也。菩薩威神所建立行，不可思議巍巍如是。」

爾時賢者大目揵連得未曾有，口自宣言：「難及。大聖！菩薩大士威力所致，是密跡金剛力士承于金剛杵乎？又此密跡今所有力，父母遺體之力也？為神足力乎？」

佛言：「父母遺體之力也。假使菩薩行神足力，普能示現，悉達天上世間。」

佛告密跡金剛力士言：「卿自舉是金剛。」於時密跡動三千大千世界，以己右手舉取金剛投于虛空，在於虛空七反迴旋，還立密跡力士右手而住。彼時諸來一切眾會得未曾有，咸悉叉手自歸禮之，異口同音各自說言：「難及難及。密跡金剛力士其力甚妙乃如是乎。使諸眾生得斯大力無窮之勢也。」

於是王阿阇世前白佛言：「菩薩有幾法行，逮如是力無極之勢？」

佛言：「菩薩有十大法，逮如是象無極大力。何謂為十？一曰寧棄身命勤受正法；二曰未曾自大謙恪下意禮敬眾生；三曰見於剛強難化眾生立之忍辱；四曰見饑饉人以好美膳而充施之；五曰睹諸恐懼勸慰安之；六曰若

【現代漢語翻譯】現代漢語譯本『那金剛杵變得像毛髮一樣小，這是什麼意思呢？難道是我的身體失去了神通和力量嗎？』佛陀說：『目連，你沒有失去神通。還有，目犍連，這是菩薩的神通威力所感，一切聲聞和緣覺都無法企及的。即使把恒河沙數那麼多的佛世界，所有的須彌山（Mount Sumeru）合在一起成為一座須彌山，也能夠震動，但卻無法撼動這金剛杵。菩薩以威神之力建立的修行，是如此不可思議和偉大。』當時，賢者大目犍連感到前所未有，他自言自語道：『難以企及啊！大聖！菩薩大士的威力所致，難道是密跡金剛力士（Vajrapani）承受著這金剛杵嗎？還有，這密跡現在所擁有的力量，是父母遺留的身體的力量呢？還是神通的力量呢？』佛陀說：『是父母遺留的身體的力量。如果菩薩運用神通之力，能夠普遍示現，遍佈天上世間。』佛陀告訴密跡金剛力士說：『你親自舉起這金剛杵。』當時，密跡震動了三千大千世界，用自己的右手舉起金剛杵，投向虛空，在虛空中旋轉了七次，又回到密跡力士的右手中停住。那時，所有前來參加法會的大眾都感到前所未有，都雙手合十，向他頂禮，異口同聲地說：『難以企及啊！難以企及啊！密跡金剛力士的力量真是太神奇了，竟然如此。使眾生能夠獲得如此無窮無盡的力量啊！』於是，阿阇世王（Ajatasatru）上前對佛說：『菩薩修持哪些法行，才能獲得如此無窮無盡的力量呢？』佛陀說：『菩薩有十大法，能夠獲得如此像無窮無盡的大力。哪十種呢？第一，寧可捨棄生命也要勤奮接受正法；第二，從不自大，謙虛恭敬地禮拜眾生；第三，看到剛強難以教化的眾生，就以忍辱對待；第四，看到飢餓的人，就用美味的食物來供養他們；第五，看到恐懼的人，就勸慰他們，使他們安心；第六，如果

【English Translation】 English version 'What does it mean that the vajra (a ritual weapon) is as small as a hair? Could it be that I have lost my supernatural powers and strength?' The Buddha said, 'Maudgalyayana, you have not lost your supernatural powers. Furthermore, Maudgalyayana, this is due to the power of a Bodhisattva's supernatural abilities, which all Sravakas (hearers) and Pratyekabuddhas (solitary realizers) cannot attain. Even if all the Mount Sumerus (mythical sacred mountain) in the Buddha worlds as numerous as the sands of the Ganges River were combined into one Mount Sumeru, it could be shaken, but this vajra cannot be moved. The practice established by the Bodhisattva's majestic power is so inconceivable and magnificent.' At that time, the venerable Mahamudgalyayana felt something unprecedented, and he said to himself, 'It is unattainable! O Great Sage! Is it the Vajrapani (a Bodhisattva) who is bearing this vajra due to the power of the great Bodhisattva? Also, is the power that Vajrapani now possesses the power of the body inherited from his parents? Or is it the power of supernatural abilities?' The Buddha said, 'It is the power of the body inherited from his parents. If a Bodhisattva were to use the power of supernatural abilities, he could manifest himself everywhere, throughout the heavens and the world.' The Buddha said to Vajrapani, 'You yourself lift this vajra.' At that time, Vajrapani shook the three thousand great thousand worlds, lifted the vajra with his right hand, threw it into the void, and it revolved seven times in the void before returning to rest in Vajrapani's right hand. At that time, all the assemblies who had come felt something unprecedented, and they all put their palms together, bowed to him, and said in unison, 'It is unattainable! It is unattainable! The power of Vajrapani is so marvelous! May all beings obtain such boundless power!' Then, King Ajatasatru stepped forward and said to the Buddha, 'What practices does a Bodhisattva cultivate to attain such boundless power?' The Buddha said, 'A Bodhisattva has ten great practices that enable him to attain such boundless power. What are the ten? First, one would rather give up one's life than not diligently receive the true Dharma; second, one is never arrogant, but is humble and respectful to all beings; third, when one sees beings who are stubborn and difficult to teach, one treats them with patience; fourth, when one sees hungry people, one provides them with delicious food; fifth, when one sees people who are afraid, one comforts them and puts them at ease; sixth, if

有眾生得於重疾療以良藥；七曰若有羸劣人所輕慢，敬念戀之令無忽易者；八曰以凈泥水涂如來廟補其虧缺；九曰見孤苦人貧匱困厄常負重檐，使去其難極重之殃；十曰若有無護無所歸依常將濟之，所語如言而不變失。是為十事法。」

王復問佛言：「菩薩仁和為有幾法，往反周旋常存和雅不興粗心？」

佛言：「菩薩仁和有八事法。何謂為八？一曰志性質直而無諛諂，二曰性行和雅常無佞偽，三曰心存淳熟永無虛妄，四曰心行堅要亦無羸劣，五曰無迷惑志存於仁和，六曰為世眾祐受異德行，七曰心行了達而無所著，八曰思惟罪福心無所念。是為八事。」

佛言：「復有四事法，志性淳熟往來周旋。何謂為四？一曰在於人間為轉輪聖王，逮見諸佛興不捨道心；二曰在於天上作天帝釋諸天中天，常見諸佛不違經道；三曰若在梵天王而得自在，殖于道業不壞道心；四曰而常生在清凈佛土，面見諸佛世尊說法。是為四事。」

王阿阇世復問佛言：「何謂信坐？」

佛言：「大王！善友所坐。」

又復問佛：「施何所坐？」

佛言：「大王！佈施處在大富饒財多寶；其持戒者得生天上；坐其忍辱者面色凈悅常得端正；其精進者勤修通達與眾超異；其禪思者常得寂定諸根不亂；其智

【現代漢語翻譯】現代漢語譯本：『有眾生身患重病，用良藥醫治；第七，如果有人虛弱被人輕視，要以恭敬之心對待，不要輕慢他們；第八，用乾淨的泥水修補如來（Tathagata）廟宇的破損之處；第九，看到孤獨困苦、貧窮艱難的人，經常揹負重擔，要幫助他們擺脫困境和極重的災難；第十，如果有人無依無靠，要經常救濟他們，所說的話要如實不虛。這就是十件事法。』

國王又問佛陀：『菩薩的仁和之道有幾種方法，使其往來周旋都能保持平和優雅，不生粗暴之心？』

佛陀說：『菩薩的仁和之道有八件事法。哪八件呢？第一，志向品質正直而不諂媚；第二，性情行為平和優雅，不虛偽；第三，內心純樸成熟，永遠沒有虛妄；第四，內心堅定，不軟弱；第五，不迷惑，志向在於仁和；第六，為世人所擁護，接受殊勝的德行；第七，內心明瞭通達而不執著；第八，思考罪福，心中不存念想。這就是八件事。』

佛陀說：『還有四件事法，使志向品質純樸成熟，往來周旋。哪四件呢？第一，在人間轉生為轉輪聖王（Chakravartin），見到諸佛興起，不捨棄道心；第二，在天上做天帝釋（Indra），諸天之王，常見諸佛，不違背經道；第三，如果在梵天（Brahma）為王而得自在，修習道業，不壞道心；第四，經常生在清凈的佛土，面見諸佛世尊說法。這就是四件事。』

阿阇世（Ajatasatru）王又問佛陀：『什麼是信坐？』

佛陀說：『大王，是善友所坐。』

又問佛陀：『佈施的果報是什麼？』

佛陀說：『大王，佈施的人會出生在富饒多財的地方；持戒的人會升到天上；修忍辱的人面色清凈喜悅，常得端正；精進的人勤奮修行，通達事理，超越眾人；修禪定的人常得寂靜，諸根不亂；有智慧的人』

【English Translation】 English version: 'If there are beings suffering from severe illnesses, they are healed with good medicine; seventh, if there are weak people who are looked down upon, treat them with respect and do not belittle them; eighth, use clean mud and water to repair the damaged parts of the Tathagata (如來) temples; ninth, when seeing lonely, suffering, poor, and struggling people who often carry heavy burdens, help them escape their difficulties and extreme calamities; tenth, if there are people who are helpless and have no one to rely on, always provide them with aid, and what you say should be truthful and not false. These are the ten dharmas.'

The king then asked the Buddha: 'How many methods are there for a Bodhisattva's benevolence and harmony, so that in all their interactions they can maintain peace and elegance, and not give rise to coarse thoughts?'

The Buddha said: 'There are eight dharmas for a Bodhisattva's benevolence and harmony. What are the eight? First, their will and character are upright and without flattery; second, their nature and conduct are peaceful and elegant, and never deceitful; third, their hearts are pure and mature, and they are forever without falsehood; fourth, their hearts are firm and not weak; fifth, they are not confused, and their will is set on benevolence and harmony; sixth, they are supported by the world and receive extraordinary virtues; seventh, their hearts are clear and understanding without attachment; eighth, they contemplate sin and merit, and their minds are without thoughts. These are the eight things.'

The Buddha said: 'There are also four dharmas that make one's will and character pure and mature in all interactions. What are the four? First, in the human realm, one is born as a Chakravartin (轉輪聖王), and upon seeing the Buddhas arise, one does not abandon the path; second, in the heavens, one becomes Indra (天帝釋), the king of the gods, and often sees the Buddhas, not violating the teachings; third, if one is a king in the Brahma (梵天) heaven and attains freedom, one cultivates the path and does not destroy the path; fourth, one is often born in a pure Buddha land, and directly sees the Buddhas and World Honored Ones teaching the Dharma. These are the four things.'

King Ajatasatru (阿阇世) then asked the Buddha: 'What is the seat of faith?'

The Buddha said: 'Great King, it is the seat of good friends.'

He then asked the Buddha: 'What is the result of giving?'

The Buddha said: 'Great King, those who give will be born in places of great wealth and abundance; those who uphold the precepts will be born in the heavens; those who practice patience will have a clear and joyful complexion and will always be handsome; those who are diligent will cultivate diligently, understand the truth, and surpass others; those who practice meditation will always attain tranquility, and their senses will not be disturbed; those who have wisdom'

慧者斷諸塵勞眾垢之患；其博聞者得生大智，若每事問決眾狐疑令無餘結；其勤學者合集入道無上正真。其察無常無我寂然，所存坐處消除顛倒，是為信坐。」

又問：「順時之念為何所坐？」

佛言：「大王！觀無常苦寂坐在正見，不隨邪業身心清凈坐在禪思興發神通。」

又問：「道在何所？」

答曰：「存坐無脫，成於道果無三界難。」

又問：「無脫坐在何所？」

答曰：「其無脫者坐在解脫生死眾患。」

又問：「佛興何坐？」

答曰：「坐在所習三十七道品之法，無所破壞轉於法輪，而不斷絕三寶之教。」

又問：「誰興佛乎？」

答曰：「大王！能興篤信了本無者也。」

又問：「誰興篤信乎？」

答曰：「若有能發菩薩心者也。」

又問：「誰發菩薩心乎？」

答曰：「其有志性定不亂者也。」

又問：「誰有志性定不亂乎？」

答曰：「其行大哀未曾絕者也。」

又問：「誰不絕大哀乎？」

答曰：「其不棄捨一切眾生者也。」

又問：「誰不捨眾生乎？」

答曰：「其安己身並安一切者也。」

又問：「誰安己身並及一切眾生乎？」

答曰：「其興

【現代漢語翻譯】現代漢語譯本有智慧的人能斷除各種塵世煩惱的困擾；那些博學多聞的人能獲得大智慧，如果每件事都能提問並解決，就能消除所有疑惑，不再有任何束縛；那些勤奮學習的人能彙集力量進入無上正真的道。觀察無常、無我，達到寂靜，所處的坐姿能消除顛倒妄想，這就是所謂的信坐。又問：『順應時機的念頭應該如何坐？』佛說：『大王！觀察無常、苦、寂，以正見而坐，不隨從邪惡的行為，身心清凈地坐在禪定中，從而引發神通。』又問：『道在哪裡？』答道：『保持坐姿而不脫離，就能成就道果，超越三界的困境。』又問：『不脫離的坐姿是什麼？』答道：『所謂不脫離，就是坐在解脫生死輪迴的各種痛苦之中。』又問：『佛陀的坐姿是什麼？』答道：『佛陀的坐姿是修習三十七道品（三十七種修行方法）之法，不破壞這些法，轉動法輪（佛法的傳播），使三寶（佛、法、僧）的教義永不中斷。』又問：『是誰興起佛陀？』答道：『大王！是能興起堅定信仰，並瞭解萬法本無自性的人。』又問：『是誰興起堅定信仰？』答道：『是那些能夠發起菩薩心的人。』又問：『是誰發起菩薩心？』答道：『是那些意志堅定不散亂的人。』又問：『是誰意志堅定不散亂？』答道：『是那些行大慈悲心從不間斷的人。』又問：『是誰不間斷大慈悲心？』答道：『是那些不捨棄一切眾生的人。』又問：『是誰不捨棄眾生？』答道：『是那些能安頓自身並安頓一切眾生的人。』又問：『是誰能安頓自身並安頓一切眾生？』答道：『是那些興起』

【English Translation】 English version The wise eradicate the afflictions of all worldly defilements; those who are learned gain great wisdom, and if they inquire and resolve every matter, they eliminate all doubts, leaving no remaining attachments; those who diligently study gather together and enter the unsurpassed, true path. Observing impermanence, non-self, and achieving stillness, the posture one maintains eliminates delusion, this is known as 'sitting in faith'. Again, it was asked: 'What is the sitting posture for thoughts that accord with the times?' The Buddha said: 'Great King! Observing impermanence, suffering, and stillness, one sits with right view, not following evil actions, with a pure body and mind, sitting in meditation, thereby arousing spiritual powers.' Again, it was asked: 'Where is the path?' It was answered: 'Maintaining the sitting posture without detachment, one achieves the fruit of the path, transcending the difficulties of the three realms.' Again, it was asked: 'What is the sitting posture without detachment?' It was answered: 'That which is without detachment is sitting in the liberation from the various sufferings of birth and death.' Again, it was asked: 'What is the sitting posture of the Buddha?' It was answered: 'The Buddha's sitting posture is practicing the thirty-seven factors of enlightenment (thirty-seven practices), not destroying these practices, turning the Dharma wheel (the propagation of the Dharma), and ensuring that the teachings of the Three Jewels (Buddha, Dharma, Sangha) are never interrupted.' Again, it was asked: 'Who brings forth the Buddha?' It was answered: 'Great King! It is one who can bring forth firm faith and understand that all phenomena are without inherent nature.' Again, it was asked: 'Who brings forth firm faith?' It was answered: 'It is those who are able to generate the Bodhi mind.' Again, it was asked: 'Who generates the Bodhi mind?' It was answered: 'It is those whose will is firm and not scattered.' Again, it was asked: 'Who has a will that is firm and not scattered?' It was answered: 'It is those who practice great compassion without interruption.' Again, it was asked: 'Who does not interrupt great compassion?' It was answered: 'It is those who do not abandon all sentient beings.' Again, it was asked: 'Who does not abandon sentient beings?' It was answered: 'It is those who can settle themselves and settle all beings.' Again, it was asked: 'Who can settle themselves and all sentient beings?' It was answered: 'It is those who bring forth'

隆道不斷三寶者也。」

又問：「誰不斷三寶乎？」

答曰：「棄于塵勞乃不斷三寶也。」

王阿阇世前白佛言：「至未曾有。世尊！如來班宣入於法律。如來佈教所可宣法至於柔順，棄乎斷滅有常之業，而不忘失報應之果。入于所造立行無所亂，無善不惡、凈不凈業，勤修果實無所違失。唯然世尊！誰入是愿決眾狐疑，順於如來正真法教？誰聞是法而發猶豫？唯有宿世不殖德本者也。隨於惡友，不信誹謗。我等，世尊！前世宿命曾殖德本非無功福，吾今蒙聽所聞正法，欲報恩養至意不能。諸佛世尊、文殊師利慈德，乃為我等決眾狐疑顯大光明。世尊善言具悉梵行，至善親友得大人慈，上友黨故。」

於是寂意菩薩前問密跡金剛力士曰：「仁以為建立是經法，于將來世流佈一切。」

答曰：「建立是經典要，最于末世如來滅度之後，普布天下閻浮利地，令諸法師正士之等靡不蒙耀。」

密跡復曰：「今族姓子！佛以建立是經典要，諸佛皆護。所以者何？其能護者則善學法，不生文字、言辭不盡、無能中斷。又族姓子！如來至真不廢諸法。所以者何？彼無所生。其無所生則無所壞，以是之故如來言曰：『如來興出為無所生。如來所住立於法界，法住如法。有佛無佛，佛法常住如故

【現代漢語翻譯】現代漢語譯本：『能夠使佛法興盛不衰的就是三寶。』又問：『誰不會斷絕三寶呢？』回答說：『捨棄塵世的煩惱，就不會斷絕三寶。』阿阇世王在佛前稟告說：『真是前所未有啊，世尊！如來您宣講的教法，使人進入佛法的規律。如來您所宣講的教法是如此的柔和順暢，捨棄了斷滅和常有的見解，卻不忘失因果報應。進入所造的業行中，不會迷亂，沒有善惡、凈不凈的分別，勤奮修行，果實不會有任何缺失。唯有世尊！誰能進入這樣的願力，決斷眾人的疑惑，順從如來正真的教法？誰聽聞這樣的教法還會猶豫不決呢？只有那些前世沒有種下德行根本的人才會這樣。他們會跟隨惡友，不信佛法，誹謗正法。我們，世尊！前世的宿命曾經種下德行的根本，並非沒有功德福報，我們今天有幸聽聞如此正法，想要報答佛恩，卻無法表達我們至誠的心意。諸佛世尊、文殊師利菩薩的慈悲德行，為我們決斷了眾人的疑惑，顯現了偉大的光明。世尊您善巧的言辭，詳盡地闡述了清凈的修行，您是至善的親友，擁有大人的慈悲，是至上的朋友。』這時，寂意菩薩向前問密跡金剛力士說：『您認為建立這部經法，是爲了在未來世流佈一切嗎？』回答說：『建立這部經典非常重要，尤其在末法時期，如來滅度之後，要普遍流佈在整個閻浮提（Jambudvipa，指我們所居住的這個世界）的土地上，讓所有的法師和正士都能蒙受它的光輝。』密跡金剛力士又說：『善男子！佛陀建立這部經典非常重要，諸佛都會護持它。為什麼呢？因為能夠護持這部經典的人，就能善於學習佛法，不執著于文字，言辭不會窮盡，也沒有人能夠中斷它。還有，善男子！如來至真，不會廢棄諸法。為什麼呢？因為他沒有生起。沒有生起，就不會壞滅，因此如來說：『如來出現是爲了無所生。』如來所安住的，是法界，法安住於法。無論有佛還是沒有佛，佛法都常住不變。』

【English Translation】 English version: 『That which causes the Dharma to flourish without ceasing is the Three Jewels (Buddha, Dharma, Sangha).』 Again asked: 『Who does not sever the Three Jewels?』 Answered: 『To abandon worldly afflictions is not to sever the Three Jewels.』 King Ajatasatru then said to the Buddha: 『This is truly unprecedented, World Honored One! The Dharma that the Tathagata (Buddha) proclaims allows one to enter the laws of the Dharma. The Dharma that the Tathagata proclaims is so gentle and smooth, abandoning the views of annihilation and permanence, yet not forgetting the consequences of karma. Entering into the actions one creates, one will not be confused, there is no distinction between good and evil, pure and impure, diligently cultivating, the fruits will not be lost. Only, World Honored One! Who can enter into such a vow, resolve the doubts of the masses, and follow the true Dharma of the Tathagata? Who, upon hearing such Dharma, would still hesitate? Only those who have not planted the roots of virtue in past lives would do so. They would follow evil friends, disbelieve the Dharma, and slander the true Dharma. We, World Honored One! In our past lives, we have planted the roots of virtue, and we are not without merit and blessings. Today, we are fortunate to hear such true Dharma, and we wish to repay the Buddha's kindness, but we cannot express our sincere intentions. The compassion and virtue of all the Buddhas, World Honored Ones, and Manjushri (Bodhisattva of Wisdom), have resolved the doubts of the masses for us and revealed great light. World Honored One, your skillful words have thoroughly explained the pure practice, you are the most virtuous friend, possessing the compassion of a great person, and are the supreme friend.』 At this time, Bodhisattva Silent Intention asked Vajrapani (Guardian of the Buddha) : 『Do you believe that the establishment of this sutra is for the purpose of spreading it throughout the future world?』 Answered: 『The establishment of this sutra is very important, especially in the Dharma-ending age, after the Tathagata's passing, it should be widely spread throughout the land of Jambudvipa (the world we live in), so that all Dharma masters and righteous people can receive its radiance.』 Vajrapani further said: 『Good son! The Buddha established this sutra as very important, and all Buddhas will protect it. Why? Because those who can protect this sutra can learn the Dharma well, not be attached to words, their speech will not be exhausted, and no one can interrupt it. Also, good son! The Tathagata is the ultimate truth, and will not abandon any Dharma. Why? Because he has no arising. Without arising, there is no destruction, therefore the Tathagata said: 『The Tathagata appears for the sake of non-arising.』 The Tathagata dwells in the Dharma realm, and the Dharma dwells in the Dharma. Whether there is a Buddha or not, the Dharma remains constant.』

。』以如是住，十二緣起為不錯勃。不亂緣起，不亂正法。又察其法常無言說，故曰正法以無言說。」

寂意問曰：「密跡！其護正法被弘誓鎧，以是被鎧。」

又問寂意：「被弘誓鎧將護正法、不亂諸法，不以是法。所以者何？是正法者，一切諸法悉無所亂，彼護正法。」

又問：「何謂亂于正法？」

答曰：「依倚恐畏為成迷亂。又族姓子！究竟無亂謂義亂，爾乃名曰將護正法。」

又問密跡金剛力士：「寧有方便，一切世亂因護正法乎？」

曰：「族姓子！因亂將護。所以者何？其以因世倚于邪疑六十二見故。菩薩所行以空為本，是故與世一切為亂。又族姓子！其世俗者，以諸計有常、立倚吾我以為凈安。菩薩常了無常苦空非身之法，是故名曰與世共諍隨世沒流。菩薩方便逆流盡源，反生死流現在重世。菩薩敬重積功累德，以是之故與世諍亂。世人依倚陰衰諸入十八諸種。行菩薩業心無所著，是故與世而諍亂矣。所以者何？不同塵故。以故寂意！菩薩將護一切正法便與世諍。」

又問：「密跡！行者云何護于正法乎？」

答曰：「族姓子！以受正法而護己身，亦護眾生人壽命形，護一切法為無所護。」

又問：「云何受之？」

答曰：「寂然吾

【現代漢語翻譯】現代漢語譯本：'像這樣安住，十二緣起就不會錯亂。不擾亂緣起，不擾亂正法。又觀察此法常常無法用言語表達，所以說正法是無法用言語表達的。' 寂意問道：'密跡！那些護持正法的人，是披上了弘誓的鎧甲，才被稱作披甲的嗎？' 又問寂意：'披上弘誓鎧甲來護持正法、不擾亂諸法，不是因為這個法。為什麼呢？因為這個正法，一切諸法都不會被擾亂，他們只是護持正法。' 又問：'什麼叫做擾亂正法？' 回答說：'依賴恐懼而產生迷惑，就是擾亂。還有，族姓子！究竟沒有擾亂，才叫做義理上的不亂，這才叫做護持正法。' 又問密跡金剛力士：'難道有什麼方便法門，能讓一切世間的擾亂，都成為護持正法的原因嗎？' 回答說：'族姓子！正是因為擾亂，才需要護持。為什麼呢？因為世人依賴於邪見和六十二種錯誤的見解。菩薩所行以空為根本，所以與世間一切都相違背。還有，族姓子！世俗之人，執著于諸法常有，依賴於我見，認為這是清凈安樂。菩薩常常了知無常、苦、空、非身之法，所以說與世間爭論，隨世間沉淪。菩薩用方便法門逆流而上，追溯生死之源，反轉生死之流，現在於世間。菩薩敬重積累功德，因此與世間爭論。世人依賴於陰、衰、諸入、十八諸種。菩薩行菩薩道，心中沒有執著，所以與世間爭論。為什麼呢？因為與世俗不同。因此，寂意！菩薩護持一切正法，就與世間爭論。' 又問：'密跡！修行人如何護持正法呢？' 回答說：'族姓子！通過接受正法來護持自身，也護持眾生的人壽、壽命、形體，護持一切法，達到無所護持的境界。' 又問：'如何接受呢？' 回答說：'寂然無言。'

【English Translation】 English version: 'Abiding thus, the twelve links of dependent origination are not confused. Not disturbing dependent origination, not disturbing the Dharma. Moreover, observing that this Dharma is always beyond words, therefore it is said that the Dharma is beyond words.' Jiyi asked: 'Guhyapada! Those who protect the Dharma, are they called armored because they have donned the armor of great vows?' He further asked Jiyi: 'Donning the armor of great vows to protect the Dharma, not disturbing all dharmas, is not because of this Dharma. Why is that? Because this Dharma, all dharmas are not disturbed, they are only protecting the Dharma.' He further asked: 'What is meant by disturbing the Dharma?' He replied: 'Relying on fear and becoming confused is disturbance. Furthermore, son of a good family! Ultimately, there is no disturbance, which is called non-disturbance in meaning, and this is called protecting the Dharma.' He further asked Guhyapada Vajrapani: 'Is there a skillful means by which all worldly disturbances become the cause of protecting the Dharma?' He replied: 'Son of a good family! It is because of disturbance that protection is needed. Why is that? Because worldly people rely on wrong views and the sixty-two kinds of erroneous views. The practice of Bodhisattvas is based on emptiness, therefore it is contrary to everything in the world. Furthermore, son of a good family! Worldly people cling to the permanence of all dharmas, rely on the view of self, and consider this to be pure and peaceful. Bodhisattvas always understand the impermanence, suffering, emptiness, and non-self nature of dharmas, therefore it is said that they contend with the world and follow the world's flow. Bodhisattvas use skillful means to go against the current, trace the source of birth and death, reverse the flow of birth and death, and manifest in the world. Bodhisattvas respect and accumulate merits, therefore they contend with the world. Worldly people rely on the aggregates, the senses, the eighteen elements, and various kinds. Bodhisattvas practice the Bodhisattva path without attachment in their minds, therefore they contend with the world. Why is that? Because they are different from the mundane. Therefore, Jiyi! Bodhisattvas protect all the Dharma and thus contend with the world.' He further asked: 'Guhyapada! How do practitioners protect the Dharma?' He replied: 'Son of a good family! By receiving the Dharma, they protect themselves, and also protect the life, lifespan, and form of sentient beings, and protect all dharmas, reaching the state of having nothing to protect.' He further asked: 'How to receive it?' He replied: 'In silence.'

我，眾生惔怕。眾生已寂，三世便默。三世已默，佛法便默。佛法已默，佛土便寂。佛土已寂，諸法便寂。其于諸法無所歸趣，是則名曰將護正法。」

爾時世尊嘆密跡金剛力士曰：「善哉善哉！是則名曰將護正法。其護諸法為無所護、無所忘失。又護正法者斯受一切，於一切想而無妄想。已無有想，于諸妄想無行放逸，是則名曰于諸一切法而無放逸，乃名道法。」

爾時會中有一天子名曰賢王，前白佛言：「唯然世尊！諸佛言辭甚為寂然，其見者何所是也？」

佛言：「言辭正教寂然之義，一切所樂行寂然耳。彼以加忍，已能加忍故能然熾，已能然熾故曰晃曜，已能晃曜故曰寂然成為惔怕，則是如來將護正法，是乃名曰諸如來眾總持。佛道所持如是，若不持法又不捨法，宣如是行。」

說如是證答賢王天子時，具足千比丘漏盡意解，千天子遠塵離垢諸法眼生。

於時寂意菩薩謂賢王天子言：「從何所得此辯才也？」

天子答曰：「若能斷除一切掛礙，悉無所得，得第一義者，因無所倚是曰辯才。自了解之，神識不轉、不經他識、亦無所立，乃曰辯才。其意不逸，游在所著，若能奉行無所著法乃逮此辯。若以思惟一切諸法，往反示現皆當知之，神識信休乃逮辯才。是族姓子！如

【現代漢語翻譯】現代漢語譯本我（指代說話者），眾生感到恐懼和不安。當衆生達到寂靜的狀態，過去、現在、未來三世便歸於沉默。當三世都沉默時，佛法也隨之沉默。當佛法沉默時，佛土也歸於寂靜。當佛土寂靜時，一切諸法也都寂靜。對於一切諸法，沒有任何歸宿和去處，這便稱為護持正法。這時，世尊讚歎密跡金剛力士說：『太好了，太好了！這便稱為護持正法。護持諸法，就是無所護持，也無所遺忘。又護持正法的人，能接受一切，對於一切想法都沒有虛妄的執著。已經沒有執著，對於各種虛妄的想法也不會放縱，這便稱為對於一切法都沒有放縱，才稱為道法。』這時，會中有一位天子，名叫賢王，向前對佛說：『世尊，諸佛的言辭非常寂靜，那麼，見到的是什麼呢？』佛說：『言辭和正教寂靜的意義，在於一切所樂於修行的都寂靜。他們以忍耐力，已經能夠忍耐，所以能夠熾盛；已經能夠熾盛，所以稱為光耀；已經能夠光耀，所以稱為寂靜而成為恐懼和不安。這就是如來護持正法，這稱為諸如來眾的總持。佛道所持守的就是這樣，既不執著於法，也不捨棄法，宣揚這樣的修行。』當佛陀這樣回答賢王天子時，在場的千位比丘都證得了漏盡意解（指斷盡煩惱，獲得解脫的智慧），千位天子都遠離了塵垢，生起了諸法眼（指能洞察一切事物真相的智慧）。這時，寂意菩薩對賢王天子說：『你從哪裡得到這樣的辯才呢？』天子回答說：『如果能夠斷除一切掛礙，沒有任何執著，證得第一義諦（指最高的真理），因為無所依賴，這便稱為辯才。自己瞭解，神識不被轉移，不依賴他人的認識，也沒有任何立足點，這便稱為辯才。心意不放逸，遊走在所執著的事物中，如果能夠奉行無所執著的法，就能獲得這種辯才。如果以思惟來觀察一切諸法，往復示現，都應當瞭解，神識安息，就能獲得辯才。這位族姓子！就像』

【English Translation】 English version I, sentient beings, am fearful and apprehensive. When sentient beings are in a state of stillness, the three times—past, present, and future—become silent. When the three times are silent, the Dharma also becomes silent. When the Dharma is silent, the Buddha-land also becomes still. When the Buddha-land is still, all dharmas are also still. For all dharmas, there is no place to return or go, and this is called protecting the true Dharma. At that time, the World Honored One praised the Vajra-wielding Yaksha, saying, 'Excellent, excellent! This is called protecting the true Dharma. Protecting all dharmas means having nothing to protect and nothing to forget. Moreover, those who protect the true Dharma accept everything, and have no false attachments to any thoughts. Having no attachments, they do not indulge in any false thoughts. This is called having no indulgence in all dharmas, and it is called the Dharma of the Path.' At that time, there was a deva in the assembly named Virtuous King, who came forward and said to the Buddha, 'World Honored One, the words of the Buddhas are very still. What is it that they see?' The Buddha said, 'The meaning of the stillness of words and the true teachings is that all that is desired to be practiced is still. They endure with patience, and because they have endured, they can become blazing; because they have become blazing, they are called radiant; because they have become radiant, they are called still and become fearful and apprehensive. This is how the Tathagata protects the true Dharma, and this is called the total holding of all the Tathagatas. The Buddha's path is held in this way, neither clinging to the Dharma nor abandoning it, proclaiming such practice.' When the Buddha answered the deva Virtuous King in this way, a thousand bhikshus in the assembly attained the exhaustion of outflows and the understanding of the meaning, and a thousand devas were freed from defilement and their Dharma eyes were opened. At that time, the Bodhisattva Still Mind said to the deva Virtuous King, 'From where did you obtain this eloquence?' The deva replied, 'If one can cut off all hindrances, have no attachments, and attain the supreme truth, because there is nothing to rely on, this is called eloquence. Understanding oneself, the consciousness is not transferred, does not rely on the understanding of others, and has no foundation, this is called eloquence. If the mind is not unrestrained, wandering in what is attached to, and if one can practice the Dharma of non-attachment, one can attain this eloquence. If one observes all dharmas with contemplation, showing them back and forth, one should understand them, and when the consciousness rests, one can attain eloquence. O son of a noble family! Just like'

是行者逮致辯才，其無所住、無有應行，度于流波四瀆之難。其無所生，無所起者亦無所滅，無能滅者乃曰為度逮辯才耳。」

爾時寂意菩薩前白佛言：「是賢王菩薩從何所來至於此土乎，乃有斯辯？」

佛言：「從阿閦佛土而來。沒彼生此妙樂世界，舉欲得見聞如來秘要所演經典。寂意當知，是賢王天子逮入法室總持其心，若一劫若復過一劫，宣其功德而不可盡辯才之際。」

又問佛言：「何謂法室總持乎，是天子令所逮致遵法也？」

佛言：「族姓子！所云得至逮法室總持者，入于聰慧文字無盡，一切諸法皆入此室。於一切法悉無所作，解了法室奉行法室。于諸文字宣以音響口之所說，作屋舍事不捨事亦不知之，宣佈一切音響之事，是則名曰入於法室總持之業。又寂意！法所可入者，又復諸法而不可得。所可曰入。所出智慧其文字者，無所從來入于內室。又其文字不現內室亦不現出，又無所向亦無方面。又其文字展轉所湊亦不想念，字不順法，亦無非法無斯想念。其文字者悉無有說亦無非說、亦無增損。又文字者不見有起、無所滅者，無作文字亦無所失。又復寂意！若如文字文字之數，心數亦然，一切如是諸法之數有所歸趣。若諸法數彼則無數。所以者何？不歸法數無有數者乃曰法數。

【現代漢語翻譯】現代漢語譯本：行者獲得辯才，是因為他不住于任何事物，不執著于任何行為，從而超越了生死輪迴的苦難。他的境界無生無滅，沒有任何事物可以毀滅他，這才是真正的獲得辯才的境界。當時，寂意菩薩向前稟告佛陀：『這位賢王菩薩是從哪裡來到我們這個世界的呢？竟然有如此的辯才？』佛陀說：『他從阿閦佛（Akshobhya Buddha）的佛土而來。他從那個世界逝去，轉生到這個美妙的快樂世界，是爲了想要聽聞如來所宣講的秘密經典。寂意，你要知道，這位賢王天子已經進入了法室（Dharma Chamber），總持其心，即使經過一劫或者更長的時間，也無法完全宣說他的功德和辯才。』他又問佛陀：『什麼是法室總持呢？是這位天子所獲得的遵循佛法的能力嗎？』佛陀說：『族姓子！所謂獲得法室總持，是指進入了無盡的智慧文字之中，一切諸法都包含在這個法室之中。對於一切法，他都沒有任何執著，理解法室的真諦並奉行法室的教義。他用語言文字宣說佛法，就像建造房屋一樣，既不執著于建造，也不執著于不建造，只是宣說一切音聲的真理。這被稱為進入法室總持的境界。寂意，法所能進入的境界，也是諸法不可得的境界。所謂進入，是指智慧的文字，它無所從來，進入內心。這些文字既不顯現在內心，也不顯現在外，沒有方向，也沒有方位。這些文字的組合變化，也不需要任何念頭，文字不順應於法，也沒有不順應於法，沒有這樣的想法。這些文字沒有任何言說，也沒有非言說，沒有增減。這些文字沒有生起，也沒有滅亡，沒有創造文字，也沒有失去文字。寂意，就像文字的數量一樣，心的數量也是如此，一切諸法的數量都有其歸宿。如果諸法的數量是無限的，那麼它就是無數的。為什麼呢？不歸屬於任何數量的法，沒有數量的法，才被稱為法數。』

【English Translation】 English version: A practitioner attains eloquence because they do not dwell on anything, are not attached to any actions, and thus transcend the suffering of birth and death. Their state is without arising or ceasing, and nothing can destroy them; this is the true state of attaining eloquence. At that time, Bodhisattva Silent Intention addressed the Buddha, saying, 'From where has this Wise King Bodhisattva come to this world? How does he possess such eloquence?' The Buddha said, 'He came from the Buddha-land of Akshobhya (阿閦佛). He passed away from that world and was reborn in this wonderful world of joy, desiring to hear the secret scriptures expounded by the Tathagata. Silent Intention, you should know that this Wise King Son of Heaven has entered the Dharma Chamber (法室), holding his mind in totality. Even if a kalpa or more passes, it would be impossible to fully proclaim his merits and eloquence.' He further asked the Buddha, 'What is meant by the Dharma Chamber's total retention? Is it the ability of this Son of Heaven to follow the Dharma?' The Buddha said, 'Son of a noble family! The so-called attainment of the Dharma Chamber's total retention means entering into the endless wisdom of words, where all dharmas are contained within this chamber. Regarding all dharmas, he has no attachment, understands the true meaning of the Dharma Chamber, and practices its teachings. He uses language and words to proclaim the Dharma, like building a house, neither attached to building nor not building, but simply proclaiming the truth of all sounds. This is called entering the state of the Dharma Chamber's total retention. Silent Intention, the state that the Dharma can enter is also the state where all dharmas are unattainable. The so-called entering refers to the words of wisdom, which come from nowhere and enter the inner mind. These words neither appear in the inner mind nor appear outside, having no direction or location. The combinations and changes of these words do not require any thought; the words do not conform to the Dharma, nor do they not conform to the Dharma, and there is no such thought. These words have no speaking, nor non-speaking, no increase or decrease. These words have no arising, nor ceasing, no creation of words, nor loss of words. Silent Intention, just like the number of words, the number of minds is also the same; the number of all dharmas has its destination. If the number of dharmas is infinite, then it is countless. Why is this? The Dharma that does not belong to any number, the Dharma that has no number, is called the number of Dharma.'

以隨法數，如是乃曰入於法室。不入過去，入于不生無所起法。其無所生，以無所起何所入乎？以無所入，若有入是諸所數者，如是如是乃能逮於法門自睹本無，便得安住入於法室總持之業，入眾生心。以入眾生心隨眾生心，應當度者而為說法。若受總持乃曰寂意。寂意！菩薩心以離垢，其心清凈嚴和甚明，其性超越所住安詳，智慧無失所愿堅固，所當度者魔不能壞，諸外異業無不摧伏，降消塵勞除諸怨賊。其身力盛心無怯弱，辯才無盡所說無量、所歸無限。慧無掛礙入乎覺意其明甚遠，班宣深妙真正之辭，其所博聞猶如江海。斯三昧定，如須彌山處在大海，在於大眾若如師子。不倚俗法，猶若蓮花不著塵水。無所憎愛心，若如地百穀草木因其得生萬民得安。洗凈眾塵若如清水，開化眾生燒眾毒難，譬如火熾燃諸草木。普誨眾生，猶如大風靡所不吹。行平等心，若月盛滿照于星宿。消淫怒癡，譬如日光照于眾冥。伏心意識，譬如勇將摧折嚴敵。調和其心猶如龍王。淳熟隨時，譬如淳陰雷震乃雨。菩薩如是調和其心，敷演法雨潤澤三界，宣甘露水凈除心穢，若如天雨洗諸風塵，療治眾疾淫怒癡病，若如良醫治眾人病。志存無為奉行正法，則是法王君訓十方，亦如國王治于萬民，護化一切生老病死。猶如四天王君四天下，

猶天帝釋處忉利宮主誘教天人。菩薩如是，在於欲界化眾生類，色聲香味細滑之法，凈如明珠能伏心意而得自在。若如梵王主于天民，其心清凈無所倚著。譬如飛鳥飛行虛空無所觸礙御安其行。猶如鹿王從眾群屬，敬承法教愛于真行。如母戀子令得安隱曉諸妓術。猶如嚴父化導子孫聞趣諸法。如息意王德自莊嚴，以三十二福相交飾，用八十好若干品媚，一切世間所共戴仰。不為邪見而被繫縛，具足七財無貧匱業，為十方佛所見擁護，諸明智者所見咨嗟，總達眾黨所共嘆譽，及上諸天所見守養，諸善親友所念攝救，于眾講法最為上選，具六神通而得自在。又普遍入眾生性行，而遍周入一切諸根，班宣經典未曾懈厭，永不志慕于諸利養。樂布法訓不以吝惜，其志清凈無所犯負，忍辱解明無所越失，所作事業能令究竟，清凈精進心性安和，一心清凈蠲除諸垢，覺意坦然智慧清凈，修四梵行而無放逸，以成度世禪定三昧至於正受，逮于無上菩薩道佛道，普能成就所當行業不中懈止至阿惟顏。是為寂意！菩薩大士入於法空逮得總持，功勛無量巍巍如是。寂意當知，假使菩薩住在世間不修餘事，于百千歲咨嗟難宣其總持行，諸菩薩眾不能窮盡總持行諸菩薩德。」

爾時寂意菩薩謂賢王天子曰：「仁者大利無極善慶，今者如來

【現代漢語翻譯】現代漢語譯本：如同天帝釋（Indra，佛教中的天神）在忉利宮（Trayastrimsa，佛教的欲界六天之一）教導天人一樣。菩薩也是如此，在欲界教化眾生，對於色、聲、香、味、觸這些細微的法，能像明珠一樣清凈，能降伏心意而得自在。又如梵王（Brahma，佛教中的色界天神）統治天民，其心清凈，無所依附。譬如飛鳥在虛空中飛行，無所障礙，安穩地飛行。又如鹿王帶領著它的族群，恭敬地接受佛法教誨，喜愛真實的修行。又如母親愛戀自己的孩子，使他們得到安穩，曉得各種技藝。又如嚴厲的父親教導子孫，使他們聞聽並趣向各種佛法。又如息意王（一個菩薩的名字）以德行莊嚴自身，用三十二種福相來裝飾，用八十種好相來點綴，為一切世間所共同敬仰。不被邪見所束縛，具足七種財富，沒有貧乏的業報，為十方諸佛所見並擁護，為有智慧的人所讚歎，為大眾所共同讚譽，為諸天所守護，為善友所思念和救護，在眾人中講法最為殊勝，具足六種神通而得自在。又能普遍地進入眾生的性情和行為，普遍地進入一切諸根，宣講經典從不懈怠厭倦，永遠不貪圖各種利益供養。樂於佈施佛法教誨而不吝惜，其心清凈沒有過失，忍辱明達沒有缺失，所做的事業都能圓滿究竟，清凈精進，心性安和，一心清凈，去除各種污垢，覺悟的心意坦然，智慧清凈，修習四梵行而不放逸，成就度脫世間的禪定三昧，達到正受，證得無上菩薩道佛道，普遍地成就所應當修行的行業，不中途懈怠，直至阿惟顏（Avivartika，不退轉）。這就是寂意（Shanti-mati，菩薩名）！菩薩大士進入法空，獲得總持（Dharani，總攝憶持），功勛無量，巍巍如是。寂意應當知道，假使菩薩住在世間不修習其他事情，用百千歲的時間來讚歎宣說他的總持修行，諸菩薩眾也不能窮盡他的總持修行和諸菩薩的功德。」這時，寂意菩薩對賢王天子說：『仁者，您有無上的大利益和善慶，現在如來（Tathagata，佛的稱號）』

【English Translation】 English version: Just as the heavenly king Shakra (Indra) in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism) teaches the gods, so too does a Bodhisattva, in the realm of desire, transform sentient beings. Regarding the subtle dharmas of form, sound, smell, taste, and touch, they are as pure as a bright pearl, capable of subduing the mind and attaining freedom. Like Brahma (a god in the form realm in Buddhism) who rules over the heavenly people, his mind is pure and without attachment. Like a bird flying in the void, unimpeded and secure in its flight. Like a deer king leading his herd, respectfully receiving the teachings of the Dharma, and loving true practice. Like a mother cherishing her child, ensuring their safety and teaching them various skills. Like a strict father guiding his children, enabling them to hear and approach the various dharmas. Like King Shanti-mati (a Bodhisattva's name) who adorns himself with virtue, embellished with the thirty-two marks of a great man, and adorned with the eighty minor marks, revered by all in the world. Not bound by wrong views, possessing the seven treasures, free from the karma of poverty, seen and protected by the Buddhas of the ten directions, praised by the wise, admired by the masses, guarded by the gods, cherished and saved by good friends, the most excellent in teaching the Dharma among the assembly, possessing the six supernormal powers and attaining freedom. Furthermore, they universally enter the nature and conduct of sentient beings, pervading all the senses, proclaiming the scriptures without weariness or aversion, never desiring various benefits or offerings. They delight in bestowing the teachings of the Dharma without stinginess, their minds are pure and without fault, patient and understanding without loss, their undertakings are brought to completion, pure and diligent, their minds are peaceful, with a single-minded purity, removing all defilements, their awakened minds are open, their wisdom is pure, they cultivate the four Brahma-viharas without negligence, achieving the samadhi of liberation from the world, reaching right reception, attaining the unsurpassed Bodhi path of Buddhahood, universally accomplishing the practices that should be cultivated, without stopping halfway, until the state of Avivartika (non-retrogression). This is Shanti-mati! The great Bodhisattva enters the emptiness of Dharma, obtains Dharani (total retention), their merits are immeasurable and majestic. Shanti-mati should know that even if a Bodhisattva dwells in the world without cultivating other things, and spends hundreds of thousands of years praising and proclaiming their Dharani practice, all the Bodhisattvas could not exhaust their Dharani practice and the virtues of the Bodhisattvas. At that time, the Bodhisattva Shanti-mati said to the prince of the virtuous king: 'O virtuous one, you have immeasurable great benefits and good fortune, now the Tathagata (title of a Buddha)'

相嘆譽德光光如是。」

天子答曰：「又族姓子！於此諸法無真究竟可得處所也。咨嗟功勛，又族姓子！其無色、無有像、無形貌，如是行者咨嗟功勛無能暢盡。」

於是賢王天子前白佛言：「一切諸法不可受取，亦無吾我而無所屬，以是之故不可授人亦不可奪。唯然大聖，若使有人修行樂是當行平等，若勤奉行修平等訓欣逮法門。猶如，世尊！現此大地土在水上、水在風上。假使地種斯土處所周布天下，設使有人穿鑿其地出去塵土，極其功力乃致水耳。不置遠去，以水給渴。如來聖慧普入一切眾生性行，如來脫者隨向法門而修精進，從是方便致大慧光，其精進者不見侵欺。猶如去土穿地大深，因得其水。若復有人于如來世奉行精進，是興大慧光明。是故，世尊！若族姓子及族姓女欲求佛道常行精進。以何精進？當以用是于諸法門而詣法門。猶如，世尊！從生而盲，又其男子初不見色。假使有人不行精進，則名愚闇盲冥之侶，不見諸法所生本末。猶如，世尊！有目之士蒙光有見，不有光出冥夜無睹，外仙天眼亦復如是。離於善友無所開化，不曉諸觀見所受法。猶如天眼，若有男子有自然慧，不用光明以成就眼，以有大智德其行如是。猶如，世尊！曠野飛鳥游廣澤地，不見空野有所增損。一切菩薩精進所行

【現代漢語翻譯】現代漢語譯本：互相讚歎佛陀的功德，光明普照，就像這樣。

天子回答說：『又族姓子（指佛陀的弟子）！對於這些諸法，沒有真實究竟可以得到的地方。讚歎功勛，又族姓子！它沒有顏色、沒有形象、沒有形貌，像這樣修行的人讚嘆功勛也無法完全表達。』

於是賢王天子向前稟告佛陀說：『一切諸法都不可執取，也沒有我或我所，因此不能給予他人，也不能被奪走。唯有大聖，如果有人修行喜歡這樣做，應當行平等，如果勤奮奉行修習平等教誨，就能歡喜地獲得法門。就像，世尊！現在這大地上的土在水上，水在風上。假設地種的土遍佈天下，假設有人挖掘這地，除去塵土，盡其功力，最終會到達水。不把它移到遠處，用水來解渴。如來的聖慧普遍進入一切眾生的本性和行為，如來解脫的人隨著所向的法門而修習精進，從這個方便得到大智慧光明，精進的人不會被欺騙。就像挖土穿地，越挖越深，最終得到水。如果有人在如來在世時奉行精進，就會興起大智慧光明。所以，世尊！如果族姓子（指佛陀的弟子）和族姓女（指佛陀的女弟子）想要追求佛道，應當常常精進。用什麼精進呢？應當用這個在諸法門中到達法門。就像，世尊！一個天生就瞎的人，這個男子從來沒有見過顏色。假設有人不行精進，就叫做愚昧黑暗盲目的同伴，看不見諸法所生起的根本和末端。就像，世尊！有眼睛的人蒙受光明才能看見，沒有光明，在黑暗的夜晚就看不見，外道仙人的天眼也是這樣。離開善友就沒有開導教化，不明白諸觀所見的法。就像天眼，如果有人有自然智慧，不用光明也能成就眼睛，因為有大智慧德行就是這樣。就像，世尊！曠野的飛鳥在廣闊的沼澤地上游蕩，看不見空曠的野地有所增加或減少。一切菩薩精進所行』

【English Translation】 English version: They praised each other for the Buddha's virtues, which shone brightly like this.

The king replied, 'Again, son of a noble family (referring to the Buddha's disciples)! In these dharmas, there is no truly ultimate place to be found. Praising merits, again, son of a noble family! It has no color, no form, no appearance; those who practice like this cannot fully express their praise of merits.'

Then, the wise king approached the Buddha and said, 'All dharmas are not to be grasped, nor do they have a self or belong to a self, therefore they cannot be given to others nor can they be taken away. Only the Great Sage, if someone practices and enjoys doing so, they should practice equality. If they diligently practice and cultivate the teachings of equality, they will joyfully attain the Dharma gate. It is like, World Honored One! The earth on this great land is on water, and water is on wind. Suppose the earth seed is spread throughout the world, and suppose someone digs into this earth, removing the dust, exerting all their strength, they will eventually reach water. Without moving it far away, they use the water to quench their thirst. The Tathagata's holy wisdom universally enters the nature and actions of all beings. Those liberated by the Tathagata, following the Dharma gate they are directed towards, cultivate diligence. From this expedient, they attain great wisdom light, and those who are diligent are not deceived. It is like digging into the earth, the deeper one digs, the more water one finds. If someone practices diligence while the Tathagata is in the world, they will give rise to great wisdom light. Therefore, World Honored One! If sons and daughters of noble families (referring to the Buddha's disciples) wish to seek the Buddha's path, they should always be diligent. What kind of diligence should they use? They should use this to reach the Dharma gate through all Dharma gates. It is like, World Honored One! A man born blind, this man has never seen color. If someone does not practice diligence, they are called foolish, dark, and blind companions, unable to see the origin and end of all dharmas. It is like, World Honored One! A person with eyes can see when they are illuminated by light, but without light, they cannot see in the dark night. The heavenly eye of external ascetics is also like this. Without good friends, there is no guidance or teaching, and they do not understand the dharmas they perceive through the senses. It is like the heavenly eye, if someone has natural wisdom, they can achieve sight without light, because they have great wisdom and virtue, their actions are like this. It is like, World Honored One! Birds in the wilderness roam the vast marshlands, and do not see any increase or decrease in the empty wilderness. All the practices of diligent Bodhisattvas'

如是，不見佛道有所增損，一切菩薩入道品法。猶如，世尊！其彼雪山雨雪生長樹木，不為諸風所見災害。菩薩如是隨時應行，生慧光明照於一切，不于眾生有所計數，所游居處無所忘失也。猶如，世尊！轉輪聖王生種姓家七寶則現。何謂為七？一曰紫金輪有千輻，二曰白象有六牙，三曰紺色神馬烏頭朱髦，四曰明月化珠八角，五曰玉女后口優缽香身栴檀香，六曰主藏聖臣，七曰主兵大將軍御四域兵。如是，大聖！菩薩大士以七寶現於世時，自然道寶現於世間。何謂為七？一曰施度無極寶，戒、忍、精進、一心、智慧、善權方便度無極寶，出現於世度濟一切。猶如轉輪聖王游四方域，不可計人民有若干念。菩薩如是，以四恩法救攝眾生，不想眾生有若干品，解之本無。猶如轉輪聖王所舉事業，坐于正座無斗諍者，無理曲直眾民自然而順其命。菩薩如是，處佛法座，無斗諍者何所從來，魔諸官屬雖抱惡意自然為降。猶如於此三千大千世界前第一立鐵圍、大鐵圍山、須彌山王。如是，大聖！學者菩薩如是，先建大乘、次立大哀、志性仁和最住無極。譬如日初出時，其大光明先照鐵圍、大鐵圍山、須彌山王，乃照其餘。菩薩如是，演慧日明普曜三界，以仁和心先照眾生，大乘光明去三毒之冥皆得神通。猶如，世尊！一切諸樹

【現代漢語翻譯】現代漢語譯本：

如此，（菩薩）不見佛道有任何增減，一切菩薩都進入了道品之法。（這）就像，世尊！那雪山上的雨雪滋養樹木生長，不會被各種風災所損害。菩薩也應如此隨時修行，生出智慧的光明照耀一切，不執著于眾生的數量，所行之處不會遺忘任何事物。就像，世尊！轉輪聖王（Chakravartin，擁有統治世界的理想君主）出生在尊貴的種姓家族時，七寶就會顯現。什麼是七寶呢？第一是紫金輪（chakra，象徵統治的輪子），有千輻；第二是白象，有六牙；第三是紺色神馬，烏黑的頭和紅色的鬃毛；第四是明月化珠，有八個角；第五是玉女，口中散發優缽羅花（utpala，藍色蓮花）的香氣，身體散發栴檀香（chandana，檀香）；第六是主藏聖臣；第七是主兵大將軍，統領四方軍隊。如此，大聖！菩薩大士以七寶顯現於世時，自然的道寶也會顯現於世間。什麼是七寶呢？第一是佈施度無極寶（dāna pāramitā，佈施的完美），戒、忍、精進、一心、智慧、善巧方便度無極寶（śīla, kṣānti, vīrya, dhyāna, prajñā, upāya pāramitā，戒律、忍辱、精進、禪定、智慧、方便的完美），出現在世間，救度一切眾生。就像轉輪聖王巡遊四方，無法計算有多少人民在心中思念他。菩薩也如此，以四恩法（四種恩惠）救護攝受眾生，不執著于眾生有多少種類，明白其本性是空無的。就像轉輪聖王所做的事業，坐在正位上，沒有爭鬥的人，沒有道理的曲直，民眾自然而然地順從他的命令。菩薩也如此，處於佛法之座，沒有爭鬥的人從何而來，魔王及其眷屬雖然懷有惡意，也會自然降伏。就像在這三千大千世界之前，首先聳立著鐵圍山（Cakravāla，環繞世界的山脈）、大鐵圍山（Mahācakravāla，更大的環繞世界的山脈）和須彌山王（Sumeru，宇宙中心的神山）。如此，大聖！學道的菩薩也如此，先建立大乘（Mahāyāna，大乘佛教），其次建立大悲心，志向和性格仁慈和順，最終安住于無極之境。譬如太陽初升時，其巨大的光明先照耀鐵圍山、大鐵圍山和須彌山王，然後才照耀其他地方。菩薩也如此，演說智慧的日光，普遍照耀三界（triloka，欲界、色界、無色界），以仁慈和順的心先照耀眾生，大乘的光明驅散三毒（貪、嗔、癡）的黑暗，使眾生都獲得神通。就像，世尊！一切樹木現代漢語譯本：

如此，（菩薩）不見佛道有任何增減，一切菩薩都進入了道品之法。（這）就像，世尊！那雪山上的雨雪滋養樹木生長，不會被各種風災所損害。菩薩也應如此隨時修行，生出智慧的光明照耀一切，不執著于眾生的數量，所行之處不會遺忘任何事物。就像，世尊！轉輪聖王（Chakravartin，擁有統治世界的理想君主）出生在尊貴的種姓家族時，七寶就會顯現。什麼是七寶呢？第一是紫金輪（chakra，象徵統治的輪子），有千輻；第二是白象，有六牙；第三是紺色神馬，烏黑的頭和紅色的鬃毛；第四是明月化珠，有八個角；第五是玉女，口中散發優缽羅花（utpala，藍色蓮花）的香氣，身體散發栴檀香（chandana，檀香）；第六是主藏聖臣；第七是主兵大將軍，統領四方軍隊。如此，大聖！菩薩大士以七寶顯現於世時，自然的道寶也會顯現於世間。什麼是七寶呢？第一是佈施度無極寶（dāna pāramitā，佈施的完美），戒、忍、精進、一心、智慧、善巧方便度無極寶（śīla, kṣānti, vīrya, dhyāna, prajñā, upāya pāramitā，戒律、忍辱、精進、禪定、智慧、方便的完美），出現在世間，救度一切眾生。就像轉輪聖王巡遊四方，無法計算有多少人民在心中思念他。菩薩也如此，以四恩法（四種恩惠）救護攝受眾生，不執著于眾生有多少種類，明白其本性是空無的。就像轉輪聖王所做的事業，坐在正位上，沒有爭鬥的人，沒有道理的曲直，民眾自然而然地順從他的命令。菩薩也如此，處於佛法之座，沒有爭鬥的人從何而來，魔王及其眷屬雖然懷有惡意，也會自然降伏。就像在這三千大千世界之前，首先聳立著鐵圍山（Cakravāla，環繞世界的山脈）、大鐵圍山（Mahācakravāla，更大的環繞世界的山脈）和須彌山王（Sumeru，宇宙中心的神山）。如此，大聖！學道的菩薩也如此，先建立大乘（Mahāyāna，大乘佛教），其次建立大悲心，志向和性格仁慈和順，最終安住于無極之境。譬如太陽初升時，其巨大的光明先照耀鐵圍山、大鐵圍山和須彌山王，然後才照耀其他地方。菩薩也如此，演說智慧的日光，普遍照耀三界（triloka，欲界、色界、無色界），以仁慈和順的心先照耀眾生，大乘的光明驅散三毒（貪、嗔、癡）的黑暗，使眾生都獲得神通。就像，世尊！一切樹木

【English Translation】 English version:

Thus, (a Bodhisattva) does not see any increase or decrease in the Buddha's path; all Bodhisattvas enter the Dharma of the path. It is like, O Lord, the rain and snow on the snowy mountains nourish the growth of trees, and they are not harmed by various wind disasters. Bodhisattvas should also practice in this way at all times, generating the light of wisdom that illuminates everything, not being attached to the number of sentient beings, and not forgetting anything in the places they go. It is like, O Lord, when a Chakravartin (universal monarch) is born into a noble lineage, the seven treasures appear. What are the seven treasures? First is the golden wheel (chakra), with a thousand spokes; second is the white elephant, with six tusks; third is the dark blue divine horse, with a black head and red mane; fourth is the moon-like jewel, with eight corners; fifth is the jade maiden, whose mouth emits the fragrance of utpala (blue lotus) flowers, and whose body emits the fragrance of chandana (sandalwood); sixth is the minister in charge of treasures; and seventh is the great general in charge of the army, commanding the troops of the four regions. Thus, O Great Sage, when a Bodhisattva Mahasattva appears in the world with the seven treasures, the natural treasures of the path also appear in the world. What are the seven treasures? First is the treasure of the perfection of giving (dāna pāramitā), and the treasures of the perfection of morality, patience, diligence, concentration, wisdom, and skillful means (śīla, kṣānti, vīrya, dhyāna, prajñā, upāya pāramitā), appear in the world, saving all sentient beings. It is like when a Chakravartin travels in the four directions, the number of people who think of him in their hearts cannot be counted. Bodhisattvas are also like this, using the four graces to protect and gather sentient beings, not being attached to how many kinds of sentient beings there are, understanding that their nature is empty. It is like the work done by a Chakravartin, sitting in the proper seat, with no one fighting, no right or wrong, and the people naturally obey his commands. Bodhisattvas are also like this, sitting on the seat of the Buddha's Dharma, where do those who fight come from? Even though the demon king and his retinue harbor evil intentions, they will naturally be subdued. It is like before this three thousand great thousand world, first stand the Cakravāla (iron mountain range surrounding the world), the Mahācakravāla (larger iron mountain range surrounding the world), and Mount Sumeru (the divine mountain at the center of the universe). Thus, O Great Sage, Bodhisattvas who are learning the path are also like this, first establishing the Mahāyāna (Great Vehicle Buddhism), then establishing great compassion, with aspirations and character that are kind and harmonious, and finally dwelling in the realm of the limitless. It is like when the sun first rises, its great light first illuminates the Cakravāla, the Mahācakravāla, and Mount Sumeru, and then illuminates other places. Bodhisattvas are also like this, expounding the light of wisdom, universally illuminating the three realms (triloka, the desire realm, the form realm, and the formless realm), first illuminating sentient beings with a kind and harmonious heart, and the light of the Mahāyāna dispels the darkness of the three poisons (greed, hatred, and ignorance), enabling all sentient beings to attain supernatural powers. It is like, O Lord, all trees English version:

Thus, (a Bodhisattva) does not see any increase or decrease in the Buddha's path; all Bodhisattvas enter the Dharma of the path. It is like, O Lord, the rain and snow on the snowy mountains nourish the growth of trees, and they are not harmed by various wind disasters. Bodhisattvas should also practice in this way at all times, generating the light of wisdom that illuminates everything, not being attached to the number of sentient beings, and not forgetting anything in the places they go. It is like, O Lord, when a Chakravartin (universal monarch) is born into a noble lineage, the seven treasures appear. What are the seven treasures? First is the golden wheel (chakra), with a thousand spokes; second is the white elephant, with six tusks; third is the dark blue divine horse, with a black head and red mane; fourth is the moon-like jewel, with eight corners; fifth is the jade maiden, whose mouth emits the fragrance of utpala (blue lotus) flowers, and whose body emits the fragrance of chandana (sandalwood); sixth is the minister in charge of treasures; and seventh is the great general in charge of the army, commanding the troops of the four regions. Thus, O Great Sage, when a Bodhisattva Mahasattva appears in the world with the seven treasures, the natural treasures of the path also appear in the world. What are the seven treasures? First is the treasure of the perfection of giving (dāna pāramitā), and the treasures of the perfection of morality, patience, diligence, concentration, wisdom, and skillful means (śīla, kṣānti, vīrya, dhyāna, prajñā, upāya pāramitā), appear in the world, saving all sentient beings. It is like when a Chakravartin travels in the four directions, the number of people who think of him in their hearts cannot be counted. Bodhisattvas are also like this, using the four graces to protect and gather sentient beings, not being attached to how many kinds of sentient beings there are, understanding that their nature is empty. It is like the work done by a Chakravartin, sitting in the proper seat, with no one fighting, no right or wrong, and the people naturally obey his commands. Bodhisattvas are also like this, sitting on the seat of the Buddha's Dharma, where do those who fight come from? Even though the demon king and his retinue harbor evil intentions, they will naturally be subdued. It is like before this three thousand great thousand world, first stand the Cakravāla (iron mountain range surrounding the world), the Mahācakravāla (larger iron mountain range surrounding the world), and Mount Sumeru (the divine mountain at the center of the universe). Thus, O Great Sage, Bodhisattvas who are learning the path are also like this, first establishing the Mahāyāna (Great Vehicle Buddhism), then establishing great compassion, with aspirations and character that are kind and harmonious, and finally dwelling in the realm of the limitless. It is like when the sun first rises, its great light first illuminates the Cakravāla, the Mahācakravāla, and Mount Sumeru, and then illuminates other places. Bodhisattvas are also like this, expounding the light of wisdom, universally illuminating the three realms (triloka, the desire realm, the form realm, and the formless realm), first illuminating sentient beings with a kind and harmonious heart, and the light of the Mahāyāna dispels the darkness of the three poisons (greed, hatred, and ignorance), enabling all sentient beings to attain supernatural powers. It is like, O Lord, all trees

郡國縣邑樂依于地，一切所生百穀草木皆悉仰地，所生萬物而得自在。菩薩如是，一切德本悉因道心，長育聖慧而成正覺也。」

爾時世尊贊賢王菩薩曰：「善哉善哉！仁族姓子！解引其譬說功勛業，快乃如是。又族姓子！如眾生界及與法界，逮得總持菩薩聖慧亦復如是，一切萬物皆歸無常，引喻說相皆能堪任。取要言之，未曾患厭亦復如是，悉能敷演其所說者。所以者何？皆無口辭亦無所說。若有菩薩未得總持，無有言教所造因緣。又其菩薩無有掛礙不興辯才，其餘聲聞無此辯才，不思觀本乃為說法。所以者何？此菩薩眾得無礙辯，言不可盡、無有陰蔽、無閑無休。分別辯才，諸佛尊前說經法，不怯無弱。菩薩如是，佛所建立逮總持門故有所說，不懷怯劣。菩薩如是得三無礙。何謂為三？一曰總持無所掛礙，二曰辯才無所掛礙，三曰道法無所掛礙；是為三。復有三事得入清凈業。何謂為三？一曰自然清凈，二曰本無清凈，三曰本際清凈；是為三。復有三事得入無盡矣。何謂為三？一曰經法不可窮盡，二曰文字之義而不可盡，三曰所宣訓誨而不可盡；是為三。又復得入三無住處。何謂為三？一曰聖慧而無住處，二曰言辭文飾亦無住處，三曰所修建立亦無住處；是為三。又復逮得三卒決對。何謂為三？一曰應譏宣

【現代漢語翻譯】現代漢語譯本：郡縣城邑的安樂依賴於土地，一切生長出來的五穀草木都依靠土地，萬物生長都由此獲得自在。菩薩也是如此，一切功德的根本都源於道心，增長培育聖慧從而成就正覺。這時，世尊讚歎賢王菩薩說：『好啊，好啊！仁慈的族姓之子！你引用的譬喻來說明功勛事業，真是太好了。還有，族姓之子！就像眾生界和法界一樣，獲得總持（dharani，總攝憶持一切法而不忘失的智慧）的菩薩的聖慧也是如此，一切萬物都歸於無常，引用譬喻來說明事相都能勝任。總而言之，從不厭倦，也能敷衍闡述所說的內容。這是為什麼呢？因為他們沒有言辭，也沒有所說。如果菩薩沒有獲得總持，就沒有言教所造成的因緣。而且，菩薩沒有掛礙，不會興起辯才，其餘的聲聞（sravaka，聽聞佛陀教誨而修行的人）沒有這種辯才，不思考根本就說法。這是為什麼呢？因為這些菩薩眾獲得了無礙辯才，言語無窮無盡，沒有遮蔽，沒有間斷。在諸佛面前分別辯才，宣說經法，不膽怯不軟弱。菩薩也是如此，佛所建立的獲得總持之門，所以有所說，不懷有怯懦。菩薩如此獲得三種無礙。哪三種呢？一是總持無所掛礙，二是辯才無所掛礙，三是道法無所掛礙；這就是三種。還有三種事可以進入清凈業。哪三種呢？一是自然清凈，二是本無清凈，三是本際清凈；這就是三種。還有三種事可以進入無盡。哪三種呢？一是經法不可窮盡，二是文字的意義不可窮盡，三是所宣講的訓誨不可窮盡；這就是三種。又獲得進入三種無住處。哪三種呢？一是聖慧沒有住處，二是言辭文飾也沒有住處，三是所修建立也沒有住處；這就是三種。又獲得三種卒決對。哪三種呢？一是應譏宣說'

【English Translation】 English version: The happiness of counties, cities, and towns relies on the earth; all the grains and plants that grow depend on the earth; and all things that are born obtain their freedom from it. Bodhisattvas are also like this; all the roots of virtue come from the mind of the Way, growing and nurturing holy wisdom to achieve perfect enlightenment. At that time, the World Honored One praised the Bodhisattva Virtuous King, saying: 'Excellent, excellent! Son of a noble family! Your use of analogies to explain meritorious deeds is truly wonderful. Furthermore, son of a noble family! Just as the realm of sentient beings and the realm of Dharma are, so too is the holy wisdom of a Bodhisattva who has attained dharani (total retention, the wisdom of remembering all dharmas without forgetting). All things return to impermanence, and one is capable of using analogies to explain phenomena. In short, one is never weary and can expound on what is said. Why is this? Because they have no words and nothing to say. If a Bodhisattva has not attained dharani, there is no causal connection created by verbal teachings. Moreover, a Bodhisattva has no attachments and does not give rise to eloquence. Other sravakas (hearers, those who practice by listening to the Buddha's teachings) do not have this eloquence; they do not contemplate the root cause when they teach the Dharma. Why is this? Because these Bodhisattva assemblies have attained unobstructed eloquence; their words are inexhaustible, without concealment, without interruption. They distinguish eloquence, expounding the Dharma before all Buddhas, without fear or weakness. Bodhisattvas are like this; they have attained the gate of dharani established by the Buddha, and therefore they speak without timidity. Bodhisattvas thus attain three kinds of unobstructedness. What are the three? First, unobstructedness in dharani; second, unobstructedness in eloquence; and third, unobstructedness in the Dharma of the Way; these are the three. There are also three things that allow one to enter pure karma. What are the three? First, natural purity; second, original purity; and third, fundamental purity; these are the three. There are also three things that allow one to enter the inexhaustible. What are the three? First, the Dharma of the scriptures is inexhaustible; second, the meaning of the words is inexhaustible; and third, the teachings that are proclaimed are inexhaustible; these are the three. Furthermore, one attains entry into three non-abiding places. What are the three? First, holy wisdom has no abiding place; second, eloquent speech and embellishment have no abiding place; and third, the cultivation and establishment have no abiding place; these are the three. Furthermore, one attains three decisive responses. What are the three? First, one should proclaim when criticized.'

慧，二曰尋發辯才，三曰應時智慧；是為三。復有三疾得歸慧。何謂為三？一曰決疑令無餘結，二曰斷猶豫使無沉吟，三曰可悅一切眾生心意；是為三。」說是語時，八千菩薩逮得總持。

於是密跡金剛力士前白佛言：「愿佛世尊建立法典，然後如來滅度之時最後末世，遍佈天下閻浮利地，使得久存令不滅盡。」

爾時世尊周觀四方，觀察已竟時說頌曰：

「降根自然勝，　　寂根無所害，　無本斷其無，　　伏魔兵眾黨。　解脫解清凈，　　無恐解所畏，　捨棄于重檐，　　醫神咒上師。　降制外異學，　　以法而救攝，　護於行法者，　　神咒佛所說。　無我以除我，　　其義宜以度，　斯於四天王，　　說無澤之句。　勇持章句勛，　　凈復凈正等，　梵天釋天帝，　　作是如此乘。　慈氏彼通忍，　　以觀哀所察，　愛敬睹梵天，　　此者無所犯。　曠野離空曠，　　無根法曰凈，　降伏魔官屬，　　故說此神咒。　人中尊建立，　　是經善義辭，　爾時普流佈，　　隨器能受者。　以說此咒術，　　其地則大動，　諸魔皆悉來，　　各口宣是言。　用言護頭首，　　是曰為法師，　若手得斯經，　　歸逮佛所說。」

爾時佛告密跡金剛力士：

【現代漢語翻譯】現代漢語譯本『智慧』有三種：一是尋求辯才，二是引發辯才，三是應時智慧；這便是三種。還有三種能迅速獲得智慧的方法。哪三種呢？一是消除疑惑，使不再有任何煩惱的束縛；二是斷除猶豫，使不再有任何遲疑；三是使一切眾生心生歡喜；這便是三種。』當佛陀說這些話時，八千位菩薩獲得了總持（dharani，一種記憶和理解佛法的能力）。這時，密跡金剛力士（Vajrapani，佛教護法神）上前對佛說：『愿佛陀世尊建立法典，這樣在如來涅槃之後，在最後的末世，法典可以遍佈整個閻浮提（Jambudvipa，人類居住的世界），得以長久儲存而不至於滅絕。』這時，世尊環顧四方，觀察完畢后，說了以下偈頌：『降伏根性自然殊勝，寂靜的根性不會帶來傷害，無本的斷除其無，降伏魔的軍隊黨羽。解脫是清凈的，無所畏懼的解脫，捨棄了重檐（指世俗的束縛），是醫神咒語的上師。降伏外道異學，用佛法來救護攝受，保護修行佛法的人，這是佛所說的神咒。用無我來去除我執，這個道理應該用來度化眾生，這是對四天王（四大天王，佛教的護法神）說的無私之句。勇猛地持誦章句，清凈又清凈，正等正覺，梵天（Brahma，印度教的創造神）和釋提桓因（Sakra，帝釋天）都如此修行。慈氏（Maitreya，彌勒菩薩）通達忍辱，用慈悲來觀察，愛敬地看待梵天，這樣的人不會犯錯。曠野遠離空曠，無根的法是清凈的，降伏魔的官屬，所以說這個神咒。人中尊者（佛陀）建立，這部經是善妙的言辭，那時普遍流佈，隨眾生的根器而接受。因為說了這個咒術，大地就震動了，所有的魔都來了，各自口中宣說這些話。用言語來保護頭首，這被稱為法師，如果手中得到這部經，就歸於佛所說。』這時，佛陀告訴密跡金剛力士：

【English Translation】 English version 『Wisdom』 has three aspects: first, seeking eloquence; second, generating eloquence; and third, timely wisdom; these are the three. There are also three ways to quickly attain wisdom. What are the three? First, resolving doubts so that no fetters of affliction remain; second, cutting off hesitation so that no wavering remains; and third, pleasing the minds of all sentient beings; these are the three.』 When the Buddha spoke these words, eight thousand Bodhisattvas attained dharani (a capacity for remembering and understanding the Dharma). Then, Vajrapani (a Buddhist protector deity), the mighty spirit, stepped forward and said to the Buddha: 『May the World-Honored One establish a Dharma canon, so that after the Tathagata』s (Buddha』s) parinirvana (death), in the final age, it may spread throughout Jambudvipa (the world inhabited by humans), and be preserved for a long time without being extinguished.』 At that time, the World-Honored One looked around in all directions, and after observing, spoke the following verses: 『Subduing the roots is naturally superior, peaceful roots cause no harm, the rootless cuts off its non-existence, subduing the demon』s army and party. Liberation is pure, liberation without fear, abandoning the heavy eaves (referring to worldly attachments), is the master of the healing mantra. Subduing the heretical teachings of outsiders, using the Dharma to rescue and gather, protecting those who practice the Dharma, this is the divine mantra spoken by the Buddha. Using non-self to remove self-attachment, this principle should be used to liberate sentient beings, these are the selfless words spoken to the Four Heavenly Kings (Buddhist guardian deities). Courageously upholding the verses, pure and pure, right and equal enlightenment, Brahma (the Hindu creator god) and Sakra (the ruler of the gods) practice in this way. Maitreya (the future Buddha) understands forbearance, observes with compassion, and regards Brahma with love and respect, such a person will not make mistakes. The wilderness is far from emptiness, the rootless Dharma is pure, subduing the demon』s officials, therefore this divine mantra is spoken. The Honored One among humans (the Buddha) establishes, this sutra is of good and excellent words, at that time it will spread widely, and be received according to the capacity of sentient beings. Because this mantra was spoken, the earth shook, all the demons came, each proclaiming these words from their mouths. Using words to protect the head, this is called a Dharma master, if this sutra is obtained in hand, it belongs to what the Buddha has spoken.』 At that time, the Buddha said to Vajrapani:

「以建立竟是經典要。今建立是，無能亂者。所以者何？佛憶識念過去世時，有佛名寶月，興出於世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰無悅。其佛世時，有二比丘而為法師，一名智寂，二名持至誠。威神變化高德無極，大尊巍巍，受彼如來是章句咒而奉持之。如來滅度之後半劫持法，其彼三千大千世界百千億魔皆見開化，承無上正真之道。密跡！欲知爾時二比丘為法師者，豈異人乎？莫造斯觀。所以者何？其法寂者，則我身是也。持至誠法師比丘者，則密跡金剛力士是也。此諸章句令是經法，多所饒益成護正法。」

彼時世尊觀於四面一切眾會，而口宣言：「汝等正士為能堪任。於斯如來，從無數劫億百千垓積功累德，總持無上正真之道，以持擁護無所掛礙。從是以來至今蒙濟，去來今佛之所由生。」於是菩薩眾會之中三萬二千菩薩即從坐起，叉手而住，稽首禮佛，說是偈言：

「棄其身壽命，　　思惟好寂然，　受持是經法，　　世護之所嘆。　其是經如藥，　　療治一切病，　受持所言教，　　發生世尊意。」

爾時賢王天子之等五百天子說是偈言：

「用一切眾生，　　以故想積德，　受持是經典，　　最勝特深妙。」

【現代漢語翻譯】現代漢語譯本：建立經典的關鍵在於此。現在所建立的，是任何人都無法擾亂的。這是為什麼呢？佛回憶過去世時，有一尊佛名為寶月（寶月：佛名），出現於世，是如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。其世界名為無悅。在那尊佛住世時，有兩位比丘作為法師，一位名叫智寂，另一位名叫持至誠。他們威神變化，高德無極，大尊巍巍，接受那尊如來的章句咒語並奉持。如來滅度後半劫，他們持守佛法，使得那個三千大千世界中成百上千億的魔都得以開化，承接無上正真之道。密跡（密跡：金剛力士名）！你想知道那時作為法師的兩位比丘是誰嗎？不要這樣想。為什麼呢？那位法師智寂，就是我的前身。而法師持至誠比丘，就是你密跡金剛力士的前身。這些章句使得這部經法，能夠饒益眾生，成就護持正法。那時，世尊觀察四面的一切大眾，開口宣說：『你們這些正士能夠堪任。從無數劫億百千垓積累功德，總持無上正真之道，以此來持守擁護，沒有任何障礙。從那時以來直到現在都蒙受救濟，過去、現在、未來的佛都是由此而生。』於是菩薩大眾中三萬二千位菩薩立即從座位上站起，合掌而立，向佛稽首禮拜，並說偈頌：『捨棄自身壽命，思維寂靜美好，受持這部經法，為世間所讚歎。這部經如良藥，能療治一切病，受持佛的教誨，能生起世尊的意願。』當時，賢王天子等五百位天子也說了偈頌：『爲了利益一切眾生，因此想積累功德，受持這部經典，是最殊勝、特別深奧的。』

【English Translation】 English version: The establishment of the scriptures is essential. What is established now, no one can disrupt. Why is that? The Buddha recalls the past when a Buddha named Bao Yue (寶月: Buddha's name), appeared in the world, a Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, called Buddha, the World Honored One. His world was called Wu Yue. During that Buddha's time, there were two Bhikkhus who were Dharma teachers, one named Zhi Ji, and the other named Chi Zhi Cheng. Their divine powers and transformations were boundless, their virtues were supreme, and they received the verses and mantras from that Tathagata and upheld them. After the Tathagata's passing, for half a kalpa, they upheld the Dharma, causing hundreds of billions of demons in that three thousand great thousand worlds to be enlightened, receiving the unsurpassed true path. Mi Ji (密跡: Name of a Vajra warrior)! Do you want to know who those two Bhikkhus who were Dharma teachers were? Do not think that way. Why? The Dharma teacher Zhi Ji, that was my past self. And the Bhikkhu Dharma teacher Chi Zhi Cheng, that was you, Mi Ji Vajra warrior. These verses make this scripture, greatly beneficial, accomplishing the protection of the true Dharma. At that time, the World Honored One observed all the assemblies in the four directions and declared: 'You righteous ones are capable. From countless kalpas, hundreds of thousands of nayutas, you have accumulated merit and virtue, upholding the unsurpassed true path, using it to maintain and protect without any hindrance. From that time until now, you have received salvation, and the Buddhas of the past, present, and future are born from this.' Then, among the assembly of Bodhisattvas, thirty-two thousand Bodhisattvas immediately rose from their seats, stood with their palms together, bowed their heads to the Buddha, and spoke these verses: 'Abandoning their own lives, contemplating peaceful stillness, Receiving and upholding this scripture, praised by the world. This scripture is like medicine, healing all diseases, Receiving and upholding the Buddha's teachings, generating the World Honored One's intention.' At that time, five hundred devas, including the deva Xian Wang, also spoke these verses: 'For the sake of all sentient beings, therefore desiring to accumulate merit, Receiving and upholding this scripture, is the most supreme and profoundly wonderful.'

於是密跡金剛力士時說頌曰：

「是議無文字，　　而反宣文字，　人中尊所作，　　班宣我當持。」

爾時世尊告識氏梵天：「如來有三不可限量，無上供養德無有極。何謂為三？一曰至心仁和發其道心，二曰以發道心護于正法，三曰如所聞法為人解說、身行如是；是為至不可計德。梵天當知，如來以是三事積累功勛，假使其壽住世一劫，廣分別說不能究暢。是故梵天，當以隨順恭敬奉事如來至真。是為三事，梵天！供養如來受四句頌，是去來今佛世尊之所說法受而擁護。所以者何？諸佛世尊皆從是法生，故當供法。供法不用衣食，以法供養諸養中尊，為上為長、為無儔匹、為無等倫。是故梵天！當以正法而相供養，是養真諦無以衣食。佛自憶念，梵天王！過去曾生為王太子，名曰意行。生於王家，以是見教，諦樂道法。時臥夢中聞是四句頌，本行放逸無脫路，以眾生故志於道，心在山空閑隨順念，無所貪受本悉安。」佛語梵天：「彼時聞是頌教從夢中覺，思惟了了，惟是忻然大悅，心中解暢。即時以偈而嘆頌曰：

「『快哉安上樂，　　得法藏無盡，　　當充滿眾生，　　諸貧天人民。』」

佛告善安大梵天：「時王大子得安諦藏，曉文字無，心自念言：『以是偈義充滿眾生貧匱之

【現代漢語翻譯】現代漢語譯本於是，密跡金剛力士當時說了這首偈頌：『這真理超越文字，卻又用文字來宣說，人中至尊所作的教誨，我應當普遍宣揚並奉持。』那時，世尊告訴識氏梵天：『如來有三種不可思議的功德，無上的供養功德沒有窮盡。哪三種呢？第一是至誠仁和地發起道心，第二是以發起的道心來守護正法，第三是如所聽聞的佛法為他人解說，並且自身也如此奉行；這就是至為不可估量的功德。梵天應當知道，如來憑藉這三件事積累功勛，即使他的壽命住世一劫，廣泛地分別解說也無法完全詳盡。因此，梵天，應當以隨順恭敬的心來奉事如來至真。這就是這三件事。梵天！供養如來，接受四句偈頌，這是過去、現在、未來諸佛世尊所說的法，應當接受並擁護。為什麼呢？諸佛世尊都是從這法中產生，所以應當供養佛法。供養佛法不需要衣食，以佛法供養是諸供養中最尊貴的，是至高無上的，是無與倫比的，是無可比擬的。因此，梵天！應當以正法來互相供養，這是供養真諦，而不是衣食。佛自己回憶說，梵天王！過去曾經轉生為一位名叫意行的王子。出生在王家，因為這個緣故見到教誨，真實地喜愛佛法。當時在睡夢中聽到這四句偈頌，『原本放縱沒有出路，爲了眾生立志于道，心在山林空閑處隨順思念，不貪求任何事物，原本就安穩。』佛告訴梵天：『那時聽到這偈頌教誨，從夢中醒來，思惟明瞭，心中非常歡喜，感到無比的快樂，心中豁然開朗。』當時就用偈頌來讚歎說：『多麼快樂安穩的至上之樂啊，得到了無盡的法藏，應當充滿眾生，讓貧窮的天人和人民都得到。』佛告訴善安大梵天：『當時王子得到了安穩的真諦寶藏，雖然知道文字的意義是空無的，心中卻想：『用這偈頌的意義來充滿眾生貧乏的困境，』

【English Translation】 English version Then, the Vajra-wielding Yaksha (密跡金剛力士, Mìjì Jīngāng Lìshì, a powerful guardian deity) spoke this verse: 'This truth transcends words, Yet it is proclaimed through words, What the Honored One among humans has done, I shall universally proclaim and uphold.' At that time, the World Honored One said to Brahma Shakra (識氏梵天, Shíshì Fàntiān, a Brahma deity): 'The Tathagata (如來, Rúlái, the Thus Come One, an epithet of the Buddha) has three inconceivable merits, and the supreme merit of offerings is inexhaustible. What are the three? First, it is to sincerely and kindly arouse the Bodhi mind (道心, dàoxīn, the aspiration for enlightenment); second, it is to protect the Dharma (正法, zhèngfǎ, the true teachings) with the aroused Bodhi mind; third, it is to explain the Dharma as heard to others and to practice it oneself; these are immeasurable merits. Brahma, you should know that the Tathagata accumulates merits through these three things, and even if his life were to last for a kalpa (劫, jié, an eon), a detailed explanation would not be exhaustive. Therefore, Brahma, you should serve the Tathagata with a compliant and respectful heart. These are the three things. Brahma! Offering to the Tathagata and receiving a four-line verse is the Dharma spoken by the Buddhas of the past, present, and future, which should be received and protected. Why? Because all Buddhas arise from this Dharma, so the Dharma should be offered to. Offering to the Dharma does not require clothing or food; offering with the Dharma is the most honored among all offerings, it is supreme, it is unparalleled, it is incomparable. Therefore, Brahma! You should offer to each other with the true Dharma, this is offering to the true essence, not clothing or food. The Buddha himself recalled, 'Brahma King! In the past, I was once born as a prince named Intentional Conduct (意行, Yìxíng). Born into a royal family, I saw the teachings and truly loved the Dharma. At that time, in a dream, I heard this four-line verse: 「Originally indulgent with no way out, for the sake of sentient beings, I aspired to the path, my mind in the quiet of the mountains, following thoughts, not craving anything, originally at peace.」' The Buddha told Brahma: 'At that time, hearing this verse, I awoke from the dream, my thoughts clear, and I was very happy, feeling immense joy, and my mind was enlightened.' Then, I praised it with a verse: 'How joyful and peaceful is the supreme bliss, Having obtained the inexhaustible Dharma treasury, It should fill all sentient beings, Let the poor gods and people all receive it.' The Buddha told Brahma Shakra: 'At that time, the prince obtained the treasure of peaceful truth, and although he knew that the meaning of words was empty, he thought: 「I will use the meaning of this verse to fill the poverty of all sentient beings,」'

人。』往語父母：『寧有金銀琉璃水精車𤦲馬瑙明珠藏乎？欲濟窮乏以是歡喜。』父母報言：『一切財業非是真寶，五家水、火、盜賊、怨家債主、縣官、惡子分耳。博聞之慧無衣食求，甚為難得。』父母言：『善！如子所志。』便取廣施與諸乏者。了三界空，令得難致無盡之慧。以故梵天聞是一四句偈，化八千人勸入道意，無數眾生當生天上。以故梵天！其有受是深妙之法，持諷誦讀為人廣說，聞之歡喜若奉行，是德不可量逮無極藏。假使，梵天！行大乘業有三事法，多益菩薩。何謂為三？一曰聞行得立受之無厭；二曰以聞建立以行為要，守口第一，不以害心加於眾生；三曰不捨大哀。是為三。以故梵天！益於眾生，當加勸助是經典要。復有二事，所造行愿無所忘失。何謂為二？一曰佛初成道。勸助如來使轉法輪；二曰梵天當勸助是賢劫中當來具千如來至真等正覺使轉法輪，令化出家眾人作菩薩行。如佛世尊為自在法王，善教訓誨少有能及、難逮如是。以故梵天！如是比像多所親立，一切眾人除老病死至無為業。於色無著，以解了是能忍眾苦忍無所求，主諸天人造立三忍。執持正法，受諷誦讀是乃甚難。受是經者當作是觀，受我身億百千垓劫，修清凈行嚴凈佛土，擁護正法疾成正覺。」

佛告賢者阿難：「受

【現代漢語翻譯】現代漢語譯本『人』（指菩薩）對父母說：『你們有金銀、琉璃、水晶、車磲、瑪瑙、明珠等寶藏嗎？我想用它們來救濟貧困的人，讓他們歡喜。』父母回答說：『一切財物都不是真正的寶藏，它們會被水、火、盜賊、怨家債主、官府、不孝的兒子等五家瓜分。而廣博的智慧，即使沒有衣食，也是非常難得的。』父母說：『好！就按你所想的去做吧。』於是，菩薩便取出財物廣泛地施捨給那些貧乏的人。他領悟了三界皆空的道理，從而獲得了難以企及的無盡智慧。因此，梵天（Brahmā，印度教的創造神）聽到這四句偈語，就感化了八千人，勸他們發心修行，無數眾生因此得以昇天。所以，梵天！如果有人接受這深奧微妙的佛法，受持、諷誦、讀誦，併爲他人廣泛宣說，聽聞者歡喜並奉行，這種功德是無法衡量、無邊無際的。假設，梵天！修行大乘佛法有三種方法，能大大地利益菩薩。這三種方法是什麼呢？第一是聽聞佛法，並實踐修行，永不厭倦；第二是以聽聞佛法為基礎，以實踐行為為根本，守護自己的口業，不以噁心傷害眾生；第三是不捨棄大慈悲心。這就是這三種方法。因此，梵天！爲了利益眾生，應當勸勉他們學習這部重要的經典。還有兩種行為，能使所發下的誓願不會忘失。這兩種行為是什麼呢？第一是當佛陀初次成道時，勸請如來轉法輪（Dharmacakra，佛陀的教法）；第二是梵天應當勸請賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）中未來將要出現的千佛，成就至真等正覺，轉法輪，使出家眾修行菩薩道。佛陀世尊是自在的法王，他的教誨善巧，很少有人能達到或趕上。因此，梵天！像這樣多方建立，一切眾生就能脫離老、病、死，達到無為的境界。對於色法不執著，因為他們理解了色法的本質，能夠忍受各種痛苦，並且不求回報，主導諸天人建立三種忍辱。執持正法，受持、諷誦、讀誦是非常困難的。接受這部經典的人應當這樣觀想：我將用億百千垓劫的時間，修持清凈的修行，莊嚴清凈的佛土，擁護正法，迅速成就正覺。」佛陀告訴賢者阿難說：「受持這部經典的人，應當這樣觀想……」

【English Translation】 English version The 『person』 (referring to a Bodhisattva) said to their parents, 『Do you have treasures of gold, silver, lapis lazuli, crystal, carnelian, agate, and pearls? I wish to use them to relieve the poor and make them happy.』 The parents replied, 『All material possessions are not true treasures; they are divided among five entities: water, fire, thieves, vengeful creditors, government officials, and unfilial sons. The wisdom of extensive learning, even without food and clothing, is extremely rare.』 The parents said, 『Good! Do as you wish.』 Then, the Bodhisattva took the wealth and generously gave it to those in need. They realized the emptiness of the three realms, thus attaining immeasurable wisdom that is difficult to achieve. Therefore, Brahmā (the Hindu god of creation), upon hearing these four lines of verse, converted eight thousand people, encouraging them to embark on the path of practice, and countless beings were thus born in heaven. Therefore, Brahmā! If someone accepts this profound and subtle Dharma, upholds, recites, and reads it, and widely proclaims it to others, and those who hear it rejoice and practice it, the merit of this is immeasurable and boundless. Suppose, Brahmā! There are three methods of practicing the Mahayana path that greatly benefit Bodhisattvas. What are these three? First, to hear the Dharma and practice it without ever being weary; second, to establish oneself on the basis of hearing the Dharma, with practice as the foundation, guarding one's speech, and not harming sentient beings with evil intentions; third, not to abandon great compassion. These are the three. Therefore, Brahmā! To benefit sentient beings, one should encourage them to study this important scripture. There are also two actions that ensure the vows made are not forgotten. What are these two? First, when the Buddha first attained enlightenment, to encourage the Tathagata to turn the Dharma wheel (Dharmacakra, the Buddha's teachings); second, Brahmā should encourage the thousand Buddhas who will appear in the Bhadrakalpa (a period in Buddhist cosmology) to attain perfect enlightenment, turn the Dharma wheel, and enable the monastic community to practice the Bodhisattva path. The Buddha, the World Honored One, is the sovereign of the Dharma, and his teachings are skillful, rarely matched or surpassed. Therefore, Brahmā! By establishing these many ways, all beings can be liberated from old age, sickness, and death, and attain the state of non-action. They are not attached to form, because they understand the nature of form, can endure all suffering, and do not seek reward, leading the gods and humans to establish the three kinds of forbearance. Upholding the true Dharma, receiving, reciting, and reading it is very difficult. Those who accept this scripture should contemplate thus: I will spend billions of kalpas cultivating pure practice, adorning pure Buddha lands, protecting the true Dharma, and quickly attaining perfect enlightenment.』 The Buddha said to the venerable Ananda, 『Those who receive this scripture should contemplate thus...』

是經典，持諷誦讀，為他人說。」

阿難曰：「諾。當受持之令其堅固。」

佛言阿難：「勿持是法授非法器，莫得授與諸惡知友，當施善友慕樂學者。授是經法，常當奉護。阿難！是經不歸非法，當歸應器，能奉行法，常慈心眾。又是經者無有妄想，瑞應現前精進所致，行是經典有是福報。」

阿難白曰：「當受是經，承佛威神常令普流。若受是法，承佛威神，其光遠照是等不隨無器之業。又是經者，所號為何？云何奉行？」

佛言：「是經名曰『佛所訓誨』。阿難！又有號曰『密跡金剛力士所宣佈義』，當持奉行；又名『如來功勛報應』，當奉持之；又複名曰『如來秘要經法之品，為他分別無冀養心，歸於無量功德而順法律』，當奉持之。所以者何？若有奉持是經法者，令以佛眼普見佛土及十方國，從地以上高至三十三天思想天，滿中七寶百種眾膳貢施如來。若有受是經學持奉行，以無冀養為他人說，是德最多。又以衣食供養是經典要，宣如來德，得福無量不可為喻。」

說是經時，無量眾生髮大道心，不可計菩薩逮得法忍，復無央數菩薩逮一生補處。

佛說如是。賢者阿難，密跡金剛力士、寂意菩薩，及大聲聞一切眾會，及諸天人，諸阿須輪、揵沓和及世間人，聞佛所說

【現代漢語翻譯】現代漢語譯本：是經典，要堅持諷誦，併爲他人宣說。阿難說：『好的，我將接受並持守，使其牢固。』佛對阿難說：『不要將此法傳授給不適合的器皿，不要傳給那些惡友，應當傳給善友和樂於學習的人。傳授此經法時，要常常恭敬守護。阿難！此經不應歸於非法之人，應當歸於能接受的器皿，能奉行此法，常懷慈悲之心的人。而且此經沒有虛妄，瑞應的顯現是精進所致，修行此經典會有這樣的福報。』阿難稟告說：『我將接受此經，承蒙佛的威神之力，使其廣為流傳。如果接受此法，承蒙佛的威神之力，其光芒將遠照，這些人不會隨順不適合的業報。而且此經的名稱是什麼？應當如何奉行？』佛說：『此經名為『佛所訓誨』。阿難！又名為『密跡金剛力士（佛教護法神）所宣說的義理』，應當持守奉行；又名為『如來功勛報應』，應當奉持；又名為『如來秘密重要的經法之品，為他人分別解說，不求回報，歸於無量功德而順應法律』，應當奉持。這是為什麼呢？如果有人奉持此經法，能以佛眼普遍見到佛土及十方國土，從地面以上高至三十三天（欲界六天之一）的思想天，充滿七寶和百種美味佳餚供養如來。如果有人接受此經學習、持守奉行，不求回報地為他人宣說，這種功德最為殊勝。又以衣食供養此經典要義，宣揚如來的功德，所得福報無量，不可比喻。』在宣說此經時，無量眾生髮起了菩提心，不可計數的菩薩獲得了法忍，又有無數菩薩獲得了候補佛位的資格。佛說完這些話。賢者阿難，密跡金剛力士（佛教護法神）、寂意菩薩，以及大聲聞（佛陀的弟子）和所有集會的人，以及諸天人，諸阿修羅（一種神道）、乾闥婆（天上的樂神）和世間的人，聽聞佛所說

【English Translation】 English version: This is a scripture, uphold it by reciting and chanting, and explain it to others. Ananda said, 'Yes, I will receive and uphold it, making it firm.' The Buddha said to Ananda, 'Do not impart this Dharma to unsuitable vessels, do not give it to evil friends, but should give it to good friends and those who are eager to learn. When imparting this scripture, always respectfully protect it. Ananda! This scripture should not go to those who are not righteous, but should go to those who can receive it, who can practice this Dharma, and who always have a compassionate heart. Moreover, this scripture is without falsehood, the manifestation of auspicious signs is due to diligence, and practicing this scripture will have such blessings.' Ananda reported, 'I will receive this scripture, and by the power of the Buddha's majestic spirit, I will make it widely spread. If one receives this Dharma, by the power of the Buddha's majestic spirit, its light will shine far, and these people will not follow the karma of unsuitable vessels. Moreover, what is the name of this scripture? How should it be practiced?' The Buddha said, 'This scripture is named 『The Buddha's Teachings』. Ananda! It is also named 『The Meaning Proclaimed by the Vajrapani (a Buddhist guardian deity)』, it should be upheld and practiced; it is also named 『The Retribution of the Tathagata's Merits』, it should be upheld; it is also named 『The Chapter of the Tathagata's Secret and Important Scripture, explaining it to others without seeking reward, returning to immeasurable merit and complying with the law』, it should be upheld. Why is this so? If someone upholds this scripture, they can see with the Buddha's eye the Buddha lands and the ten directions of the world, from the ground up to the thirty-third heaven (one of the six heavens of the desire realm), filled with seven treasures and a hundred kinds of delicious food to offer to the Tathagata. If someone receives this scripture, studies it, upholds it, and practices it, explaining it to others without seeking reward, this merit is the most supreme. Also, by offering clothing and food to this essential scripture, and proclaiming the Tathagata's merits, the blessings obtained are immeasurable and beyond comparison.' When this scripture was being spoken, immeasurable beings aroused the Bodhi mind, countless Bodhisattvas attained the Dharma-patience, and countless Bodhisattvas attained the position of being one birth away from Buddhahood. The Buddha finished speaking these words. The venerable Ananda, Vajrapani (a Buddhist guardian deity), the Bodhisattva Samantabhadra, and the great Sravakas (Buddha's disciples) and all the assembly, as well as the gods, Asuras (a type of deity), Gandharvas (celestial musicians), and people of the world, heard what the Buddha had said.

，莫不歡喜，稽首而去。

大寶積經卷第十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十五

西晉三藏竺法護譯

凈居天子會第四之一

如是我聞：

一時佛住王舍城耆阇崛山中，與大菩薩比丘眾六萬人俱，皆悉住于阿耨多羅三藐三菩提，其諸聲聞眾所知識。爾時世尊于中食后入於三昧，此三昧威神力故，震動三千大千世界。時諸釋梵天、護世四王等來詣佛所，到已頭面禮足，在一面立合掌向佛。以此三昧威神力故，爾時凈居天歡喜天子、善歡喜天子、大歡喜天子、賢歡喜天子、善受天子，兜率陀天、自在天、大自在天，一切諸天大眾，凈居天等，各詣世尊所，頭面禮足，在於一面一心而住。

爾時凈居天眾白世尊言：「大德世尊！菩薩所行相貌，攝受諸法，過去諸佛之所說者，唯愿演說分別顯示，為利益安樂多眾生故，憐愍世間利安天人。為未來諸菩薩，于如來般涅槃后，聞此法者生欲樂心，于阿耨多羅三藐三菩提如實自知，不生疑悔，究竟安住不放逸行，值遇于苦不生退轉。」時凈居天眾及兜率陀天，向於世尊說是語已默然而住。

時有天子名金剛摧，為諸天眾請於世尊，而說偈言：

「百福德滿故問此，　　人天敬愛故問此

【現代漢語翻譯】莫不歡喜，稽首而去。

大寶積經卷第十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十五

西晉三藏竺法護譯

凈居天子會第四之一

如是我聞：

一時，佛住在王舍城耆阇崛山（Grdhrakuta）中，與六萬大菩薩比丘眾在一起，他們都安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），是所有聲聞眾所熟知的。當時，世尊在用過午飯後進入三昧（Samadhi，禪定），由於此三昧的威神力，震動了三千大千世界。這時，諸釋（Sakra，帝釋天）、梵天（Brahma）、護世四王等來到佛所在的地方，到達后，他們頭面禮足，在一旁站立，合掌向佛。由於此三昧的威神力，當時，凈居天（Suddhavasa）的歡喜天子、善歡喜天子、大歡喜天子、賢歡喜天子、善受天子，兜率陀天（Tusita）、自在天（Isvara）、大自在天（Mahesvara），一切諸天大眾，凈居天等，各自來到世尊所在的地方，頭面禮足，在一旁一心安住。

當時，凈居天眾對世尊說：『大德世尊！菩薩所修行的相貌，如何攝受諸法，過去諸佛所說的內容，希望您能演說分別顯示，爲了利益安樂眾多眾生，憐憫世間利益安樂天人。爲了未來諸菩薩，在如來般涅槃（Parinirvana，圓寂）后，聽到此法能生起喜樂之心，對於阿耨多羅三藐三菩提能如實自知，不生疑惑後悔，最終安住于不放逸的修行，遇到苦難不生退轉。』當時，凈居天眾及兜率陀天，向世尊說完這些話后，就默默地站立在一旁。

這時，有一位天子名叫金剛摧，爲了諸天大眾請求世尊，而說偈頌道：

『因為百福德圓滿所以問此，因為人天敬愛所以問此』

【English Translation】 They were all delighted, bowed their heads and departed.

The Fourteenth Scroll of the Maharatnakuta Sutra Taisho Tripitaka Volume 11, No. 0310, The Maharatnakuta Sutra

The Fifteenth Scroll of the Maharatnakuta Sutra

Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty

The Assembly of the Suddhavasa Devas, Part Four, Section One

Thus have I heard:

At one time, the Buddha was dwelling on Mount Grdhrakuta (Vulture Peak) in Rajagriha, together with a great assembly of sixty thousand Bodhisattva Bhikshus, all of whom were established in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and were known by all the Sravaka (Hearer) disciples. At that time, after the midday meal, the World Honored One entered into Samadhi (meditative absorption), and due to the power of this Samadhi, the three thousand great thousand worlds were shaken. Then, the devas Sakra (Indra), Brahma, the Four Guardian Kings of the World, and others came to where the Buddha was. Having arrived, they bowed their heads to his feet, stood to one side, and joined their palms in reverence towards the Buddha. Due to the power of this Samadhi, at that time, the Suddhavasa (Pure Abode) devas, including the deva Joyful, the deva Well-Joyful, the deva Great-Joyful, the deva Virtuous-Joyful, the deva Well-Received, the Tusita (Contented) devas, the Isvara (Lord) devas, the Mahesvara (Great Lord) devas, and all the great assemblies of devas, the Suddhavasa devas and others, each came to where the World Honored One was, bowed their heads to his feet, and stood to one side with focused minds.

At that time, the assembly of Suddhavasa devas said to the World Honored One: 『O Great Virtuous World Honored One! The aspects of practice of the Bodhisattvas, how they gather and embrace all dharmas, and what the Buddhas of the past have spoken, we beseech you to expound and reveal them, for the benefit and happiness of many beings, and out of compassion for the world, to benefit and bring peace to devas and humans. For the sake of future Bodhisattvas, after the Tathagata』s Parinirvana (Final Nirvana), those who hear this Dharma will generate a joyful mind, will truly know for themselves Anuttara-samyak-sambodhi, will not give rise to doubt or regret, will ultimately abide in non-negligent practice, and will not retreat when encountering suffering.』 Then, the assembly of Suddhavasa devas and the Tusita devas, having spoken these words to the World Honored One, remained silent.

At that time, there was a deva named Vajra-Chedana (Diamond Cutter), who, on behalf of the assembly of devas, requested the World Honored One, and spoke in verse:

『Because of the perfection of a hundred merits, we ask this; because of the love and respect of humans and devas, we ask this.』

，　住不放逸故問此，　　多眾醫王故問此。　無過法句愿顯說，　　諸音最勝世明慧，　能斷百千諸疑悔，　　能放眾明故問此。　猶日能破諸黑闇，　　如月凈明除鬱蒸，　于怨于親生平等，　　難忍能忍猶如地，　亦如凈水洗塵垢，　　如火能燒煩惱網，　三有意凈故問此，　　無礙智辯望宣說。　如醫療治眾生病，　　如毗沙門多財寶，　賑給窮下貧苦者，　　如雲能滅三種熱。　是句最勝唯愿說，　　若破煩惱眾苦箭，　煩惱眾垢奸諂詐，　　善能調伏施安樂，　念眾生故故問此。　　慚愧明慧念堅固，　大尊無奸離諂曲，　　無相德聚故問此。　瞋恚怨嫌永寂滅，　　于諸眾生安樂忍，　和顏悅色視眾生，　　常以歡喜先意語。　于諸眾生親友想，　　度諸眾生至彼岸，　合十指爪一心請，　　十力善逝眾生寶。　唯愿時說斷眾疑，　　天人聞此道行已，　見於第一諸相貌，　　使彼得知大丈夫。」

爾時世尊告金剛摧菩薩摩訶薩言：「金剛摧！汝諦聽，善思念之，當爲汝說所有相貌，使菩薩摩訶薩得知如是。」

大德金剛摧菩薩言：「我聽受是因緣。」

世尊作如是言：「有百八相，金剛摧！菩薩乘人應當知。何等為百八？夢中所見，已有

【現代漢語翻譯】現代漢語譯本因為安住于不放逸，所以問這個問題，因為您是眾多醫王，所以問這個問題。愿您顯說無過失的法句，您是諸音聲中最殊勝、世間最明智的，能斷除百千種疑惑和後悔，能放出光明，所以問這個問題。您像太陽能破除一切黑暗，像月亮清凈光明能消除煩悶，對怨敵和親人都能生起平等心，能忍受難以忍受的事就像大地一樣，也像清凈的水能洗滌塵垢，像火能燒燬煩惱之網，因為三意清凈，所以問這個問題，希望您宣說無礙的智慧和辯才。您像醫生能醫治眾生的疾病，像毗沙門（Vaisravana，佛教護法神）擁有眾多財寶，賑濟貧窮困苦的人，像云能消除三種熱惱。這些話語最殊勝，唯愿您宣說，如果能破除煩惱和眾苦之箭，煩惱、污垢、奸詐和虛偽，善於調伏並施予安樂，因為憐憫眾生，所以問這個問題。慚愧、明慧、信念堅固，大尊沒有奸詐，遠離諂媚和虛偽，擁有無相的功德聚集，所以問這個問題。瞋恚、怨恨和嫌隙永遠寂滅，對一切眾生安樂忍耐，和顏悅色地看待眾生，常常用歡喜的語言先問候。把一切眾生都看作親友，度脫一切眾生到達彼岸，合起十指，一心一意地祈請，十力（Dasabala，佛的十種力量）善逝（Sugata，佛的稱號），眾生的珍寶。唯愿您及時宣說，斷除眾生的疑惑，天人和人聽到這個道理並修行后，能見到第一的諸種相貌，使他們得知大丈夫（Mahapurusa，佛的稱號）。

這時，世尊告訴金剛摧菩薩摩訶薩（Vajradhvamsa Bodhisattva Mahasattva）說：『金剛摧！你仔細聽，好好思考，我將為你宣說所有的相貌，使菩薩摩訶薩得知這些。』

大德金剛摧菩薩說：『我聽受這個因緣。』

世尊這樣說：『有百八種相貌，金剛摧！菩薩乘人應當知道。哪一百零八種呢？夢中所見，已經有』

【English Translation】 English version Because of dwelling in non-negligence, this is asked; because you are the king of many physicians, this is asked. May you reveal the faultless Dharma verses; you are the most excellent of all sounds, the most wise in the world, Able to cut off hundreds and thousands of doubts and regrets, able to emit light, therefore this is asked. You are like the sun that can break all darkness, like the moon's pure light that can remove oppression, Able to generate equanimity towards enemies and loved ones, able to endure the unbearable like the earth, Also like pure water that can wash away dust and grime, like fire that can burn the net of afflictions, Because of the purity of the three intentions, this is asked; hoping you will proclaim unobstructed wisdom and eloquence. You are like a doctor who can cure the diseases of sentient beings, like Vaisravana (Buddhist guardian deity) who possesses many treasures, Relieving the poor and suffering, like clouds that can extinguish the three kinds of heat. These words are the most excellent, may you proclaim them; if able to break the arrows of afflictions and suffering, Afflictions, defilements, deceit, and fraud, skillfully subduing and bestowing peace and happiness, Because of compassion for sentient beings, this is asked. Shame, wisdom, and firm faith, The Great Honored One has no deceit, is far from flattery and falsehood, possesses a collection of formless virtues, therefore this is asked. Anger, resentment, and dislike are forever extinguished; towards all sentient beings, peace and patience, Looking at sentient beings with a kind and pleasant countenance, always greeting them with joyful words. Regarding all sentient beings as friends, delivering all sentient beings to the other shore, Joining the ten fingers, with one mind, I request, the Ten Powers (Dasabala, ten powers of a Buddha) Sugata (title of a Buddha), the treasure of sentient beings. May you proclaim in due time, cutting off the doubts of sentient beings; after gods and humans hear this teaching and practice it, They will see the foremost of all appearances, enabling them to know the Great Man (Mahapurusa, title of a Buddha).

At that time, the World Honored One said to Vajradhvamsa Bodhisattva Mahasattva: 'Vajradhvamsa! Listen carefully, contemplate well, I will explain to you all the appearances, so that the Bodhisattva Mahasattva may know them.'

The great virtuous Vajradhvamsa Bodhisattva said: 'I will receive and listen to this cause and condition.'

The World Honored One spoke thus: 'There are one hundred and eight appearances, Vajradhvamsa! Those who are on the Bodhisattva path should know. What are the one hundred and eight? Those seen in dreams, there are already'

夢見如來身共語見妙身；複次夢見如來默然；複次夢見如來覆頭坐；複次夢見如來背坐；複次夢見如來身紅色；複次夢見如來彩色畫身；複次夢見如來去；複次夢見如來為他說法；複次夢見如來神通虛空中行；複次夢見如來般涅槃；複次夢見阇維如來身；複次夢得如來舍利；複次夢得如來發；複次夢見如來未曾見塔；複次夢見如來寶莊嚴塔；複次夢見如來神通塔；複次夢見如來光；複次夢聞如來聲不見身；複次夢見如來身；複次自夢見花鬘香涂覆如來上；複次自夢見如來著垢膩衣；複次自夢聞未曾聞法；複次自夢為人說未曾聞法，寤已無所顯示乃至不念，又見未曾見法師；複次自夢坐法座為他說法；複次自夢得無畏；複次自夢見道場；複次夢見如來經行；複次夢見如來轉法輪；複次夢見如來般涅槃塔；複次夢得如來衣；複次夢得如來缽；複次夢獨見一如來；複次夢見如來多人圍繞；複次夢見如來蓋；複次夢見如來革屣；複次夢見如來坐；複次自夢與如來食；複次自夢與如來衣；複次自夢與如來花；複次自夢入山；複次自夢裸形；複次自夢四維行；複次自夢見未曾方；複次自夢濁水中行；複次自夢見雲雨；複次夢見地旋；複次自夢在豺狼野干中行；複次自夢病；複次自夢墮山無所依仗；複次自夢被縛將殺；複次自夢刀劍

【現代漢語翻譯】現代漢語譯本夢見如來（Tathagata，佛的稱號）的身體，並與之交談，見到其美妙的身體；又夢見如來默然不語；又夢見如來頭朝下坐著；又夢見如來背對著坐；又夢見如來的身體是紅色的；又夢見如來彩色的畫像；又夢見如來離去；又夢見如來為他人說法；又夢見如來以神通在虛空中行走；又夢見如來般涅槃（Parinirvana，佛的最終寂滅）；又夢見荼毗（Jhaapita，火葬）如來的身體；又夢見得到如來的舍利（Sarira，佛的遺骨）；又夢見得到如來的頭髮；又夢見如來未曾見過的塔；又夢見如來以寶物莊嚴的塔；又夢見如來具有神通的塔；又夢見如來的光芒；又夢見聽到如來的聲音卻不見其身；又夢見如來的身體；又夢見自己用花鬘和香塗抹在如來身上；又夢見如來穿著污垢的衣服；又夢見自己聽到從未聽過的佛法；又夢見自己為他人說從未聽過的佛法，醒來后沒有任何顯示，甚至不記得，又見到從未見過的法師；又夢見自己坐在法座上為他人說法；又夢見自己獲得無畏；又夢見自己見到道場（Bodhimanda，佛陀成道之處）；又夢見如來在經行（Cankramana，來回行走）；又夢見如來轉法輪（Dharmacakra-pravartana，宣講佛法）；又夢見如來般涅槃的塔；又夢見得到如來的衣服；又夢見得到如來的缽（Patra，僧侶的食器）；又夢見獨自見到一位如來；又夢見如來被許多人圍繞；又夢見如來的傘蓋；又夢見如來的革屣（Upahana，鞋子）；又夢見如來坐著；又夢見自己與如來一起吃飯；又夢見自己與如來一起穿衣；又夢見自己與如來一起獻花；又夢見自己進入山中；又夢見自己裸露身體；又夢見自己在四方行走；又夢見自己見到從未見過的方向；又夢見自己在渾濁的水中行走；又夢見自己見到雲雨；又夢見大地旋轉；又夢見自己在豺狼野干中行走；又夢見自己生病；又夢見自己從山上墜落，無所依靠；又夢見自己被捆綁將要被殺；又夢見刀劍

【English Translation】 English version Dreaming of the Tathagata's (Buddha's title) body and conversing with it, seeing its wondrous form; again dreaming of the Tathagata being silent; again dreaming of the Tathagata sitting with head down; again dreaming of the Tathagata sitting with back turned; again dreaming of the Tathagata's body being red; again dreaming of the Tathagata's colorful painted image; again dreaming of the Tathagata departing; again dreaming of the Tathagata teaching the Dharma to others; again dreaming of the Tathagata walking in the sky with supernatural powers; again dreaming of the Tathagata's Parinirvana (final passing away); again dreaming of the cremation (Jhaapita) of the Tathagata's body; again dreaming of obtaining the Tathagata's relics (Sarira); again dreaming of obtaining the Tathagata's hair; again dreaming of a stupa of the Tathagata that has never been seen; again dreaming of a stupa of the Tathagata adorned with treasures; again dreaming of a stupa of the Tathagata with supernatural powers; again dreaming of the Tathagata's light; again dreaming of hearing the Tathagata's voice but not seeing the body; again dreaming of the Tathagata's body; again dreaming of oneself applying flower garlands and incense on the Tathagata; again dreaming of the Tathagata wearing soiled clothes; again dreaming of oneself hearing Dharma that has never been heard before; again dreaming of oneself teaching Dharma that has never been heard before to others, upon waking there is no indication, not even remembering, and seeing a Dharma teacher that has never been seen before; again dreaming of oneself sitting on a Dharma seat teaching Dharma to others; again dreaming of oneself obtaining fearlessness; again dreaming of oneself seeing the Bodhimanda (place of Buddha's enlightenment); again dreaming of the Tathagata walking back and forth (Cankramana); again dreaming of the Tathagata turning the Wheel of Dharma (Dharmacakra-pravartana); again dreaming of the stupa of the Tathagata's Parinirvana; again dreaming of obtaining the Tathagata's robe; again dreaming of obtaining the Tathagata's bowl (Patra); again dreaming of seeing one Tathagata alone; again dreaming of the Tathagata being surrounded by many people; again dreaming of the Tathagata's umbrella; again dreaming of the Tathagata's shoes (Upahana); again dreaming of the Tathagata sitting; again dreaming of oneself eating with the Tathagata; again dreaming of oneself wearing clothes with the Tathagata; again dreaming of oneself offering flowers with the Tathagata; again dreaming of oneself entering the mountains; again dreaming of oneself being naked; again dreaming of oneself walking in the four directions; again dreaming of oneself seeing a direction that has never been seen before; again dreaming of oneself walking in turbid water; again dreaming of oneself seeing clouds and rain; again dreaming of the earth spinning; again dreaming of oneself walking among jackals and wolves; again dreaming of oneself being sick; again dreaming of oneself falling from a mountain without support; again dreaming of oneself being bound and about to be killed; again dreaming of swords

中行；複次自夢虛空中行；複次自夢手捉炬火；複次夢見菩薩逾宮出城；複次自夢得經；複次自夢聞陀羅尼聲；複次自夢聞三昧聲；複次自夢聞方廣經聲；複次夢某甲法師聲；複次自夢夢中得偈；複次自夢夢中得經說；複次自夢聞法藏聲；複次自夢聞他方世界如來名；複次自夢聞他方世界某甲菩薩名；複次自夢入海去；複次自夢集寶；複次自夢在須彌山頂；複次自夢上山；複次自夢上到山頂；複次自夢上樹；複次自夢見龍象；複次自夢乘龍象；複次自夢乘馬；複次自夢發真實誓願；複次自夢見果樹；複次自夢見花樹；複次自夢見未曾見城；複次自夢見阿耨大池；複次自夢見天子；複次自夢見龍；複次自夢見余閻浮提去；複次自夢見著白衣；複次自夢寶鬘在頭；複次自夢見花鬘在頭；複次自夢取散花；複次自夢打鼓餘人作樂；複次自夢見日蝕月蝕；複次自夢以不凈自涂；複次自夢作王；複次自夢作王輔相在大眾中行；複次自夢乘乘往園林中去；複次自夢見未曾見方土聚落僧坊房舍人眾；複次自夢得蓋；複次自夢為多人說法；複次自夢入聚落；複次自夢施系橋樑；複次自夢集船；複次自夢見云雷電；複次自夢得力著鎧仗；複次自夢得器物；複次自夢示眾生道；複次自夢入園林中；複次自夢見眾谷聚；複次自夢治眾生病；復

【現代漢語翻譯】現代漢語譯本：又，夢見自己在虛空中行走；又，夢見自己手裡拿著火炬；又，夢見菩薩從宮殿逾越而出，離開城市；又，夢見自己得到佛經；又，夢見自己聽到陀羅尼（dharani，咒語）的聲音；又，夢見自己聽到三昧（samadhi，禪定）的聲音；又，夢見自己聽到方廣經典的聲音；又，夢見某某法師的聲音；又，夢見自己在夢中得到偈頌；又，夢見自己在夢中得到經文的解說；又，夢見自己聽到法藏（dharma-bhandara，佛法寶藏）的聲音；又，夢見自己聽到他方世界如來的名號；又，夢見自己聽到他方世界某某菩薩的名號；又，夢見自己進入大海；又，夢見自己收集寶物；又，夢見自己在須彌山（Sumeru，佛教宇宙觀中的中心山）頂；又，夢見自己上山；又，夢見自己登上山頂；又，夢見自己上樹；又，夢見自己看見龍和象；又，夢見自己乘坐龍和象；又，夢見自己騎馬；又，夢見自己發出真實的誓願；又，夢見自己看見果樹；又，夢見自己看見花樹；又，夢見自己看見從未見過的城市；又，夢見自己看見阿耨大池（Anavatapta，傳說中的大湖）；又，夢見自己看見天子；又，夢見自己看見龍；又，夢見自己看見自己去往其他閻浮提（Jambudvipa，我們所居住的世界）的地方；又，夢見自己穿著白衣；又，夢見自己頭上戴著寶鬘；又，夢見自己頭上戴著花鬘；又，夢見自己取散落的花；又，夢見自己打鼓，其他人奏樂；又，夢見自己看見日蝕和月蝕；又，夢見自己用不凈之物塗抹自己；又，夢見自己當國王；又，夢見自己作為國王的輔相在大眾中行走；又，夢見自己乘坐車駕前往園林；又，夢見自己看見從未見過的國土、村落、僧院、房舍和人群；又，夢見自己得到傘蓋；又，夢見自己為很多人說法；又，夢見自己進入村落；又，夢見自己佈施橋樑；又，夢見自己聚集船隻；又，夢見自己看見云、雷和閃電；又，夢見自己得到力量，穿上鎧甲，拿著武器；又，夢見自己得到器物；又，夢見自己向眾生指示道路；又，夢見自己進入園林；又，夢見自己看見堆積的穀物；又，夢見自己治療眾生的疾病；又

【English Translation】 English version: Again, dreaming of walking in the empty sky; again, dreaming of holding a torch in one's hand; again, dreaming of a Bodhisattva leaving the palace and going out of the city; again, dreaming of obtaining scriptures; again, dreaming of hearing the sound of dharani (mantras); again, dreaming of hearing the sound of samadhi (meditative absorption); again, dreaming of hearing the sound of Vaipulya sutras; again, dreaming of the voice of a certain Dharma master; again, dreaming of obtaining verses in a dream; again, dreaming of obtaining explanations of scriptures in a dream; again, dreaming of hearing the sound of the Dharma-bhandara (treasury of Dharma); again, dreaming of hearing the names of Tathagatas in other worlds; again, dreaming of hearing the names of certain Bodhisattvas in other worlds; again, dreaming of entering the sea; again, dreaming of collecting treasures; again, dreaming of being on the summit of Mount Sumeru (the central mountain in Buddhist cosmology); again, dreaming of climbing a mountain; again, dreaming of reaching the mountain top; again, dreaming of climbing a tree; again, dreaming of seeing dragons and elephants; again, dreaming of riding dragons and elephants; again, dreaming of riding a horse; again, dreaming of making true vows; again, dreaming of seeing fruit trees; again, dreaming of seeing flower trees; again, dreaming of seeing a city never seen before; again, dreaming of seeing Anavatapta Lake (a legendary great lake); again, dreaming of seeing a Deva (god); again, dreaming of seeing a dragon; again, dreaming of seeing oneself going to other Jambudvipa (the world we inhabit); again, dreaming of wearing white clothes; again, dreaming of wearing a jeweled garland on one's head; again, dreaming of wearing a flower garland on one's head; again, dreaming of picking scattered flowers; again, dreaming of beating a drum while others make music; again, dreaming of seeing solar and lunar eclipses; again, dreaming of smearing oneself with impure substances; again, dreaming of being a king; again, dreaming of being a king's minister walking among the crowd; again, dreaming of riding in a carriage to a garden; again, dreaming of seeing lands, villages, monasteries, houses, and crowds of people never seen before; again, dreaming of obtaining a canopy; again, dreaming of expounding the Dharma to many people; again, dreaming of entering a village; again, dreaming of donating bridges; again, dreaming of gathering boats; again, dreaming of seeing clouds, thunder, and lightning; again, dreaming of gaining strength, wearing armor, and holding weapons; again, dreaming of obtaining utensils; again, dreaming of showing the path to sentient beings; again, dreaming of entering a garden; again, dreaming of seeing piles of grains; again, dreaming of curing the diseases of sentient beings; again

次自夢受記聲；複次自夢覺道；複次自夢得滿瓶。如是金剛摧！是名百八相。

「若見如來覆頭坐者，是人見善知識修善說法因緣，為作留難，應以無礙心修集說法所須。此是說初相。複次金剛摧！夢中見如來背坐者，前為出家人作留難、為聽法人作留難，此人令常當敷施法座，勸多眾生聽法，如是得除業障。是七地初相，亦是從初地至七地處處地相。複次金剛摧！若夢見如來泥像，是菩薩初地相。是人曾毀呰說法師故，此人應于經像前、若如來塔前，以無礙心頂戴燈供養，如是用凈業障。

「複次金剛摧！菩薩夢中見如來畫像者，此菩薩是見五地中處處相。是人應以花香供養佛像，此是菩薩六地處處地見相。複次金剛摧！菩薩若夢中見如來行者，此人應勤修精進，當勤修受學讀誦，此是菩薩三地見相。此人常應法施，又應掃如來塔，破除憍慢以此凈業障。見余菩薩詣如來所是何相？見如來向食之處，此是初地相。見如來向經行處，是第二地相。見如來向說法處，是第三地相。見如來默然坐，是第四地相。見如來靜處坐，此是五地相。見如來行唄者，是六地相。見如來疾走，是七地相。若見如來作神通，是八地相。見如來變化變化去者，是九地相。見如來行去回顧共語說空，是十地相。

「複次金

【現代漢語翻譯】現代漢語譯本其次是夢中接受授記的聲音；其次是夢中覺悟佛道；其次是夢中得到裝滿的寶瓶。像這樣，金剛摧！這就是所謂的百八種夢相。『如果夢見如來背對著坐，這個人是見到善知識修習善法、宣說佛法的因緣，卻為之設定障礙，應當以無礙的心修集說法所需的資具。這是初相。其次，金剛摧！夢中見到如來背對著坐，之前是為出家人設定障礙、為聽法的人設定障礙，這個人應當經常鋪設法座，勸導眾多眾生聽聞佛法，這樣才能消除業障。這是七地初相，也是從初地到七地各地的夢相。其次，金剛摧！如果夢見如來的泥像，這是菩薩初地的夢相。這個人曾經譭謗說法師，這個人應當在佛像前、或者如來塔前，以無礙的心頂戴燈供養，這樣才能清凈業障。『其次，金剛摧！菩薩夢中見到如來的畫像，這位菩薩是見到五地中各處的夢相。這個人應當用鮮花香料供養佛像，這是菩薩六地各處所見的夢相。其次，金剛摧！菩薩如果夢中見到如來行走，這個人應當勤奮修行精進，應當勤奮學習受持讀誦，這是菩薩三地所見的夢相。這個人應當經常佈施佛法，還應當清掃如來塔，破除驕慢，以此來清凈業障。見到其他菩薩前往如來處是什麼夢相呢？見到如來走向用餐的地方，這是初地的夢相。見到如來走向經行的地方，這是第二地的夢相。見到如來走向說法的地方，這是第三地的夢相。見到如來默然端坐，這是第四地的夢相。見到如來在靜處端坐，這是第五地的夢相。見到如來唱誦，這是第六地的夢相。見到如來快速行走，這是第七地的夢相。如果見到如來示現神通，這是第八地的夢相。見到如來變化身形離去，這是第九地的夢相。見到如來行走離去，回頭與人說話，宣說空性，這是十地的夢相。『其次，金

【English Translation】 English version Next is the sound of receiving prediction in a dream; next is awakening to the path in a dream; next is obtaining a full vase in a dream. Thus, Vajra Destroyer! These are called the one hundred and eight dream signs. 『If one sees the Tathagata sitting with his back turned, this person has seen the conditions of a good teacher cultivating good deeds and expounding the Dharma, but creates obstacles for them. One should cultivate the necessities for expounding the Dharma with an unobstructed mind. This is the first sign. Furthermore, Vajra Destroyer! If one sees the Tathagata sitting with his back turned in a dream, previously having created obstacles for monks and for those listening to the Dharma, this person should always prepare Dharma seats and encourage many beings to listen to the Dharma, thus removing karmic obstacles. This is the initial sign of the seventh ground, and also the signs of each ground from the first to the seventh ground. Furthermore, Vajra Destroyer! If one dreams of a clay statue of the Tathagata, this is a sign of the first ground of a Bodhisattva. This person has previously slandered a Dharma teacher, and should offer lamps with an unobstructed mind before the statue or the stupa of the Tathagata, thus purifying karmic obstacles. 『Furthermore, Vajra Destroyer! If a Bodhisattva dreams of a painting of the Tathagata, this Bodhisattva is seeing the signs of various places in the fifth ground. This person should offer flowers and incense to the Buddha image, which is a sign seen in various places of the sixth ground of a Bodhisattva. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of the Tathagata walking, this person should diligently cultivate diligence, and should diligently study, receive, recite, and learn, which is a sign seen in the third ground of a Bodhisattva. This person should always give the Dharma, and should also sweep the stupa of the Tathagata, breaking down arrogance, thus purifying karmic obstacles. What is the sign of seeing other Bodhisattvas going to the Tathagata? Seeing the Tathagata going to the place of eating, this is a sign of the first ground. Seeing the Tathagata going to the place of walking meditation, this is a sign of the second ground. Seeing the Tathagata going to the place of expounding the Dharma, this is a sign of the third ground. Seeing the Tathagata sitting silently, this is a sign of the fourth ground. Seeing the Tathagata sitting in a quiet place, this is a sign of the fifth ground. Seeing the Tathagata chanting, this is a sign of the sixth ground. Seeing the Tathagata walking quickly, this is a sign of the seventh ground. If one sees the Tathagata performing miracles, this is a sign of the eighth ground. Seeing the Tathagata transforming and departing, this is a sign of the ninth ground. Seeing the Tathagata walking away, looking back and speaking about emptiness, this is a sign of the tenth ground. 『Furthermore, Vajra

剛摧！菩薩夢中自知為眾生說法不知所說，是第二地相。是人于如來般涅槃后毀呰說法師，不自知過。此人當求善知識供養，聽聞善法，不求其過，如是凈除業障。聞佛說施，是初地相。聞說戒是二地相，聞說忍是三地相，聞說精進是四地相，聞說禪是五地相，聞說般若慧是六地相，聞說大悲是七地相，聞說無礙是八地相，聞說三昧是九地相，聞說成就力是十地相。

「複次金剛摧！菩薩夢中見如來虛空中神通行者，此是七地相聞受道記。此人常應修尊重默然，修習成就甚深忍，如是疾成正覺。見如來在虛空中是初地相，見如來食是第二地，見光是第三地，見說法是第四地，見現神通是第五住地，見入三昧是第六住地，見放光見如來虛空中行去是第七住地。

「複次金剛摧！菩薩夢見如來般涅槃者，此人前謗法，出家諂曲求利。應勤供養三寶奉施說法之人，一心三時精進，如是以凈除業障。見前五地處處相。

「複次金剛摧！菩薩夢見阇維如來，是人口惡知識，見毀法隨喜。此菩薩初地，此人發菩提心不久，是人應於七日七夜中持燈，若說法人前、若如來塔前一心懺悔，于日中晝三時勸眾人聽法，以此凈除業障。

「複次金剛摧！菩薩夢中得如來舍利，此說菩薩三地。夢中親近如來，聞受記

【現代漢語翻譯】現代漢語譯本：剛摧（Vajracchedaka）！菩薩在夢中自己知道在為眾生說法，卻不知道自己在說什麼，這是第二地（Bhumi）的境界。這種人在如來（Tathagata）般涅槃（Parinirvana）后，會詆譭說法師，卻不自知過錯。此人應當尋求善知識供養，聽聞善法，不求他人的過失，這樣才能清除業障。聽聞佛說佈施，是初地（Bhumi）的境界。聽聞說戒律是二地（Bhumi）的境界，聽聞說忍辱是三地（Bhumi）的境界，聽聞說精進是四地（Bhumi）的境界，聽聞說禪定是五地（Bhumi）的境界，聽聞說般若智慧是六地（Bhumi）的境界，聽聞說大悲是七地（Bhumi）的境界，聽聞說無礙是八地（Bhumi）的境界，聽聞說三昧是九地（Bhumi）的境界，聽聞說成就力是十地（Bhumi）的境界。複次，金剛摧（Vajracchedaka）！菩薩在夢中見到如來（Tathagata）在虛空中顯現神通，這是七地（Bhumi）的境界，聽聞並接受道記。此人應當常常修習尊重和默然，修習成就甚深的忍辱，這樣才能迅速成就正覺。見到如來（Tathagata）在虛空中是初地（Bhumi）的境界，見到如來（Tathagata）進食是第二地（Bhumi）的境界，見到光明是第三地（Bhumi）的境界，見到說法是第四地（Bhumi）的境界，見到顯現神通是第五住地（Bhumi）的境界，見到進入三昧是第六住地（Bhumi）的境界，見到放光，見到如來（Tathagata）在虛空中行走離去是第七住地（Bhumi）的境界。複次，金剛摧（Vajracchedaka）！菩薩夢見如來（Tathagata）般涅槃（Parinirvana），此人之前誹謗佛法，出家后諂媚求利。應當勤奮供養三寶，奉獻佈施給說法之人，一心三時精進，這樣才能清除業障。見到前五地（Bhumi）的種種境界。複次，金剛摧（Vajracchedaka）！菩薩夢見阇維（Jhavi，火化）如來（Tathagata），此人是惡知識，見到譭謗佛法就隨喜。此菩薩處於初地（Bhumi），此人發菩提心不久，此人應當在七日七夜中持燈，在說法人的面前，或者在如來（Tathagata）的塔前一心懺悔，在白天三時勸眾人聽法，以此來清除業障。複次，金剛摧（Vajracchedaka）！菩薩在夢中得到如來（Tathagata）的舍利，這說明菩薩處於三地（Bhumi）。夢中親近如來（Tathagata），聽聞並接受授記。

【English Translation】 English version: Vajracchedaka! When a Bodhisattva knows in a dream that he is expounding the Dharma to sentient beings but does not know what he is saying, this is a sign of the second Bhumi (stage). Such a person, after the Tathagata's Parinirvana, will criticize Dharma teachers without realizing his own faults. This person should seek out virtuous teachers, make offerings, listen to the good Dharma, and not seek the faults of others; in this way, he can purify his karmic obstacles. Hearing the Buddha speak of giving is a sign of the first Bhumi. Hearing about precepts is a sign of the second Bhumi, hearing about patience is a sign of the third Bhumi, hearing about diligence is a sign of the fourth Bhumi, hearing about meditation is a sign of the fifth Bhumi, hearing about Prajna wisdom is a sign of the sixth Bhumi, hearing about great compassion is a sign of the seventh Bhumi, hearing about unobstructedness is a sign of the eighth Bhumi, hearing about Samadhi is a sign of the ninth Bhumi, and hearing about the power of accomplishment is a sign of the tenth Bhumi. Furthermore, Vajracchedaka! When a Bodhisattva sees the Tathagata displaying miraculous powers in the sky in a dream, this is a sign of the seventh Bhumi, hearing and receiving the prediction of the path. This person should always cultivate respect and silence, cultivate and achieve profound patience; in this way, he will quickly attain perfect enlightenment. Seeing the Tathagata in the sky is a sign of the first Bhumi, seeing the Tathagata eating is a sign of the second Bhumi, seeing light is a sign of the third Bhumi, seeing the Dharma being expounded is a sign of the fourth Bhumi, seeing the display of miraculous powers is a sign of the fifth dwelling Bhumi, seeing entering Samadhi is a sign of the sixth dwelling Bhumi, seeing the emission of light and seeing the Tathagata walking away in the sky is a sign of the seventh dwelling Bhumi. Furthermore, Vajracchedaka! When a Bodhisattva dreams of the Tathagata's Parinirvana, this person previously slandered the Dharma and, after becoming a monk, was deceitful in seeking gain. He should diligently make offerings to the Three Jewels, offer donations to those who expound the Dharma, and be diligent at three times of the day with a single mind; in this way, he can purify his karmic obstacles. He will see the signs of the first five Bhumis in various places. Furthermore, Vajracchedaka! When a Bodhisattva dreams of the Jhavi (cremation) of the Tathagata, this person is an evil friend who rejoices in seeing the Dharma being destroyed. This Bodhisattva is at the first Bhumi, and this person has not long generated the Bodhi mind. This person should hold a lamp for seven days and seven nights, and in front of the Dharma expounder or in front of the Tathagata's stupa, repent with a single mind. During the day, at three times, he should encourage people to listen to the Dharma; in this way, he can purify his karmic obstacles. Furthermore, Vajracchedaka! When a Bodhisattva obtains the relics of the Tathagata in a dream, this indicates that the Bodhisattva is at the third Bhumi. In the dream, he draws near to the Tathagata and hears and receives the prediction.

得度。夢住餘地得如來舍利。如是相得如來發是初地，夢得如來爪是第二地，夢得舍利是第三地，夢得齒第四地，夢得牙第五地，夢得白毫第六地，夢得手第七地，夢得冠第八地，夢見阇維如來全身不散第九地，見如來全身第十地。

「複次金剛摧！菩薩夢見得如來發不散，此是菩薩第九住地。夢佛前授菩提記，除生死業障。夢得在家時發是初地，夢得出家時發第二地，夢市中得發說第三住，于城中得發第四住，于城門中得說第五住，于外得第六地，于園觀中得第七地，于乘上得第八地，于虛空中得第九地，於三昧中得第十地。

「複次金剛摧！菩薩夢中見塔，此菩薩少業障、少許魔業，若親近善友，善解法忍得陀羅尼。此是一切十地相。見如來泥塔此說是菩薩初地，見石塔第二地，見石泥像說是第三住地，見欄楯塔第四住地，見石柱圍繞是說第五住地，見金覆塔是說第六住地，見寶塔是第七地，見鈴網覆塔是第八地，見若七地初見是覺魔業，若九地十地見是不顛倒見。

「複次金剛摧！菩薩夢中見如來莊嚴塔，不久覺菩提道，為諸天憶念。此是菩薩第八住。

「複次金剛摧！菩薩夢中見如來神通塔，此生當凈業障。此是菩薩第八住地。若菩薩憶念此，應離惡知識，應初住修信，二住修智，

【現代漢語翻譯】現代漢語譯本得度（獲得解脫）。夢中住在其他地方得到如來舍利（佛陀的遺骨），像這樣得到如來頭髮是初地（菩薩修行第一階段），夢見得到如來指甲是第二地，夢見得到舍利是第三地，夢見得到牙齒是第四地，夢見得到犬牙是第五地，夢見得到白毫（佛陀眉間白毛）是第六地，夢見得到手是第七地，夢見得到冠是第八地，夢見火化如來全身不散是第九地，見到如來全身是第十地。

『再者，金剛摧（菩薩名）！菩薩夢見得到如來不散的頭髮，這是菩薩第九住地（菩薩修行第九階段）。夢見佛陀在面前授菩提記（預言成佛），消除生死業障。夢見得到在家時的頭髮是初地，夢見得到出家時的頭髮是第二地，夢見在市集中得到頭髮說是第三住，在城中得到頭髮是第四住，在城門中得到頭髮說是第五住，在城外得到是第六地，在園林中得到是第七地，在乘騎上得到是第八地，在虛空中得到是第九地，在三昧（禪定）中得到是第十地。

『再者，金剛摧！菩薩夢中見到塔，此菩薩少業障、少許魔業，如果親近善友，善解法忍（對佛法的理解和忍耐）得到陀羅尼（總持一切善法，不失不忘的智慧）。這是一切十地（菩薩修行的十個階段）的象徵。見到如來泥塔，這說是菩薩初地，見到石塔是第二地，見到石泥像說是第三住地，見到欄楯塔是第四住地，見到石柱圍繞是說第五住地，見到金覆塔是說第六住地，見到寶塔是第七地，見到鈴網覆塔是第八地，見到如果七地初見是覺魔業，如果九地十地見到是不顛倒見（正確的見解）。

『再者，金剛摧！菩薩夢中見到如來莊嚴的塔，不久覺悟菩提道（成佛之道），為諸天憶念。這是菩薩第八住。

『再者，金剛摧！菩薩夢中見到如來神通塔，此生當清凈業障。這是菩薩第八住地。如果菩薩憶念此，應當遠離惡知識，應當初住修信，二住修智，

【English Translation】 English version Attaining liberation. Dreaming of residing in another place and obtaining the relics of the Tathagata (Buddha's remains), such as obtaining the Tathagata's hair, signifies the first Bhumi (first stage of a Bodhisattva's path), dreaming of obtaining the Tathagata's nails is the second Bhumi, dreaming of obtaining relics is the third Bhumi, dreaming of obtaining teeth is the fourth Bhumi, dreaming of obtaining canine teeth is the fifth Bhumi, dreaming of obtaining the white hair between the eyebrows of the Tathagata is the sixth Bhumi, dreaming of obtaining a hand is the seventh Bhumi, dreaming of obtaining a crown is the eighth Bhumi, dreaming of the cremation of the Tathagata's whole body without scattering is the ninth Bhumi, and seeing the whole body of the Tathagata is the tenth Bhumi.

『Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva dreams of obtaining the Tathagata's hair that does not scatter, this is the ninth dwelling place of a Bodhisattva. Dreaming of the Buddha bestowing a prophecy of Buddhahood in front of them, eliminates the karmic obstacles of birth and death. Dreaming of obtaining hair from when one was a householder is the first Bhumi, dreaming of obtaining hair from when one was ordained is the second Bhumi, dreaming of obtaining hair in the marketplace is said to be the third dwelling, obtaining hair in the city is the fourth dwelling, obtaining hair at the city gate is said to be the fifth dwelling, obtaining hair outside the city is the sixth Bhumi, obtaining hair in a garden is the seventh Bhumi, obtaining hair while riding is the eighth Bhumi, obtaining hair in the void is the ninth Bhumi, and obtaining hair in Samadhi (meditative absorption) is the tenth Bhumi.

『Furthermore, Vajra-destroyer! If a Bodhisattva sees a stupa in a dream, this Bodhisattva has few karmic obstacles and little demonic influence. If they associate with good friends, understand the Dharma-patience (understanding and endurance of the Dharma), and obtain Dharani (wisdom that holds all good dharmas without loss or forgetting). This is a symbol of all ten Bhumis (ten stages of a Bodhisattva's path). Seeing a mud stupa of the Tathagata is said to be the first Bhumi of a Bodhisattva, seeing a stone stupa is the second Bhumi, seeing a stone and mud image is said to be the third dwelling place, seeing a stupa with railings is the fourth dwelling place, seeing a stupa surrounded by stone pillars is said to be the fifth dwelling place, seeing a stupa covered with gold is said to be the sixth dwelling place, seeing a jeweled stupa is the seventh Bhumi, seeing a stupa covered with a bell net is the eighth Bhumi, seeing if the first sight is in the seventh Bhumi is the awareness of demonic influence, and if seen in the ninth or tenth Bhumi, it is an undeluded view (correct understanding).

『Furthermore, Vajra-destroyer! If a Bodhisattva dreams of seeing a decorated stupa of the Tathagata, they will soon awaken to the Bodhi path (path to Buddhahood) and be remembered by the gods. This is the eighth dwelling of a Bodhisattva.

『Furthermore, Vajra-destroyer! If a Bodhisattva dreams of seeing a stupa of the Tathagata's miraculous powers, in this life, their karmic obstacles will be purified. This is the eighth dwelling place of a Bodhisattva. If a Bodhisattva remembers this, they should stay away from bad teachers, and should cultivate faith in the first dwelling, and cultivate wisdom in the second dwelling,

三住地多修信解，四住地久修行，五住地修凈信解，六住地修平等心，七住地第一義解，第八住地修莊嚴佛土，第九住地授持，十住地住不顛倒。若住余初住，當知是魔業。若七住人，不可欺誑、無巧方便。

「複次金剛摧！菩薩夢中聞如來聲不見形，是菩薩四地。以住自在地，破見佛地眾生出家、諂曲說法，此人應晝三時夜三時修凈心，如是凈除業障。

「複次金剛摧！菩薩夢中供養如來，說是菩薩初地乃至九地，如是菩薩能成就陀羅尼，是菩薩諸佛所念。此菩薩應修平等心，如是疾成無上道。若夢住供養如來此說菩薩初地相，若坐與者是說二住地，若莊嚴與此說是三住地，共自眷屬與者是說四住地，與多人共與是說五住地，若與自眷屬及與多人共與是說六住地，一切莊嚴成就與是說七住地，若稱讚與是說八住地，若作神通與是說第九住地，覺一切魔事。

「複次金剛摧！菩薩若夢中自見以花鬘香末栴檀供養如來塔，此是菩薩見初地五地處處地，是前少行檀波羅蜜。覺已憶念此相，生長施心此說是初地相，生長戒心說是二地，生長忍說是三地，生長精進是見四地，生長禪是見五地，生長無礙心疾遍一切不退轉地。

「複次金剛摧！菩薩夢中見如來著垢膩衣，此菩薩多法障，是初地處處。見

【現代漢語翻譯】現代漢語譯本三住地（菩薩修行階位第三階段）多修習信解，四住地（菩薩修行階位第四階段）長久修行，五住地（菩薩修行階位第五階段）修習清凈的信解，六住地（菩薩修行階位第六階段）修習平等心，七住地（菩薩修行階位第七階段）領悟第一義諦，第八住地（菩薩修行階位第八階段）修習莊嚴佛土，第九住地（菩薩修行階位第九階段）接受教誨並奉行，十住地（菩薩修行階位第十階段）安住于不顛倒的境界。如果安住于其他初住地（菩薩修行階位第一階段），應當知道那是魔的作為。如果處於七住地的人，不可被欺騙、沒有狡猾的手段。『再者，金剛摧（菩薩名）！菩薩在夢中聽到如來的聲音卻看不見形體，這是菩薩處於四地（菩薩修行階位第四階段）的境界。因為安住于自在地，破除那些在見佛地（菩薩修行階位）出家、諂媚曲解佛法的眾生，此人應當在白天三次、夜晚三次修習清凈心，這樣才能清除業障。『再者，金剛摧！菩薩在夢中供養如來，這說明菩薩處於初地（菩薩修行階位第一階段）乃至九地（菩薩修行階位第九階段）。這樣的菩薩能夠成就陀羅尼（總持法門），這樣的菩薩為諸佛所憶念。此菩薩應當修習平等心，這樣才能迅速成就無上道。如果夢見安住于供養如來，這說明菩薩處於初地（菩薩修行階位第一階段）的境界；如果夢見坐著給予，這說明處於二住地（菩薩修行階位第二階段）；如果夢見莊嚴地給予，這說明處於三住地（菩薩修行階位第三階段）；如果夢見和自己的眷屬一起給予，這說明處於四住地（菩薩修行階位第四階段）；如果夢見和很多人一起給予，這說明處於五住地（菩薩修行階位第五階段）；如果夢見和自己的眷屬以及很多人一起給予，這說明處於六住地（菩薩修行階位第六階段）；如果夢見一切莊嚴都成就地給予，這說明處於七住地（菩薩修行階位第七階段）；如果夢見稱讚地給予，這說明處於八住地（菩薩修行階位第八階段）；如果夢見以神通力給予，這說明處於第九住地（菩薩修行階位第九階段），覺察到一切魔事。『再者，金剛摧！菩薩如果夢中看見自己用花鬘、香末、栴檀供養如來塔，這說明菩薩處於初地（菩薩修行階位第一階段）到五地（菩薩修行階位第五階段）的各個階段，這是之前少許修習檀波羅蜜（佈施的修行）。醒來后憶念此相，增長佈施之心，這說明是初地（菩薩修行階位第一階段）的境界；增長持戒之心，這說明是二地（菩薩修行階位第二階段）的境界；增長忍辱之心，這說明是三地（菩薩修行階位第三階段）的境界；增長精進之心，這說明是見四地（菩薩修行階位第四階段）的境界；增長禪定之心，這說明是見五地（菩薩修行階位第五階段）的境界；增長無礙之心，迅速遍及一切不退轉地。『再者，金剛摧！菩薩夢中看見如來穿著污垢的衣服，此菩薩多有法障，這是初地（菩薩修行階位第一階段）的各個階段。看見

【English Translation】 English version The third dwelling place (third stage of Bodhisattva practice) mostly cultivates faith and understanding; the fourth dwelling place (fourth stage of Bodhisattva practice) practices for a long time; the fifth dwelling place (fifth stage of Bodhisattva practice) cultivates pure faith and understanding; the sixth dwelling place (sixth stage of Bodhisattva practice) cultivates equanimity; the seventh dwelling place (seventh stage of Bodhisattva practice) understands the first principle; the eighth dwelling place (eighth stage of Bodhisattva practice) cultivates the adornment of Buddha lands; the ninth dwelling place (ninth stage of Bodhisattva practice) receives and upholds teachings; the tenth dwelling place (tenth stage of Bodhisattva practice) dwells in a state of non-inversion. If one dwells in any other initial dwelling place (first stage of Bodhisattva practice), know that it is the work of Mara. If one is in the seventh dwelling place, they cannot be deceived and have no cunning means. 『Furthermore, Vajra Destroyer (name of a Bodhisattva)! If a Bodhisattva hears the voice of the Tathagata in a dream but does not see the form, this Bodhisattva is in the fourth ground (fourth stage of Bodhisattva practice). Because they dwell in the ground of freedom, they break the attachment of those beings who, having left home in the ground of seeing the Buddha (stage of Bodhisattva practice), speak with flattery and distortion. This person should cultivate a pure mind three times during the day and three times during the night, thus purifying karmic obstacles. 『Furthermore, Vajra Destroyer! If a Bodhisattva makes offerings to the Tathagata in a dream, this indicates that the Bodhisattva is in the first ground (first stage of Bodhisattva practice) up to the ninth ground (ninth stage of Bodhisattva practice). Such a Bodhisattva can achieve Dharani (a method of total retention), and such a Bodhisattva is remembered by all Buddhas. This Bodhisattva should cultivate equanimity, and thus quickly achieve the unsurpassed path. If one dreams of dwelling in offering to the Tathagata, this indicates that the Bodhisattva is in the first ground (first stage of Bodhisattva practice); if one dreams of sitting and giving, this indicates the second dwelling place (second stage of Bodhisattva practice); if one dreams of giving with adornment, this indicates the third dwelling place (third stage of Bodhisattva practice); if one dreams of giving with one's own family, this indicates the fourth dwelling place (fourth stage of Bodhisattva practice); if one dreams of giving with many people, this indicates the fifth dwelling place (fifth stage of Bodhisattva practice); if one dreams of giving with one's own family and many people, this indicates the sixth dwelling place (sixth stage of Bodhisattva practice); if one dreams of giving with all adornments accomplished, this indicates the seventh dwelling place (seventh stage of Bodhisattva practice); if one dreams of giving with praise, this indicates the eighth dwelling place (eighth stage of Bodhisattva practice); if one dreams of giving with supernatural powers, this indicates the ninth dwelling place (ninth stage of Bodhisattva practice), and one is aware of all Mara's activities. 『Furthermore, Vajra Destroyer! If a Bodhisattva sees in a dream that they are offering flower garlands, incense powder, and sandalwood to the Tathagata's stupa, this indicates that the Bodhisattva is in the various stages from the first ground (first stage of Bodhisattva practice) to the fifth ground (fifth stage of Bodhisattva practice), which is a previous practice of Dana Paramita (perfection of giving). Upon awakening, remembering this sign, and growing the mind of giving, this indicates the first ground (first stage of Bodhisattva practice); growing the mind of keeping precepts, this indicates the second ground (second stage of Bodhisattva practice); growing the mind of patience, this indicates the third ground (third stage of Bodhisattva practice); growing the mind of diligence, this indicates seeing the fourth ground (fourth stage of Bodhisattva practice); growing the mind of meditation, this indicates seeing the fifth ground (fifth stage of Bodhisattva practice); growing the mind of unobstructedness, quickly pervading all non-retrogressive grounds. 『Furthermore, Vajra Destroyer! If a Bodhisattva sees in a dream that the Tathagata is wearing dirty clothes, this Bodhisattva has many Dharma obstacles, which is in the various stages of the first ground (first stage of Bodhisattva practice). Seeing

一向憎疾迴向緣是見初地，離憎愛迴向是見二地，若身見第三地，若心見是第四地，若夢中見是第五地，若成就菩薩，夢中少夢見受報。

「複次金剛摧！菩薩夢聞未曾聞法，此菩薩曾供養多佛，多世中作說法師。此說見初地處處乃至七地。此如說修行，此疾覺菩提。若聞種種說是見初地，若有疑心猶欲更聽是見第二地，若聞已斷疑是見第三地，若聞說陀羅尼是見第四地，若聞說佛相者是見第五地，若聞第一義諦是見第六地，若聞說一切法，是見第七地。如是地地知。

「複次金剛摧！菩薩若夢中得未曾學法，學已不忘不失不見。若忘失，此菩薩前身為利養心不清凈心法施，今應以清凈供給攝取學人，以無諂曲心求一切物，供給說法學問人，以此凈除業障。若初地二地聞法不失是見初地，若覺失是見二地。此覺魔業業障。

「複次金剛摧！菩薩夢中見未曾見法師，此菩薩為諸菩薩所憶念、少業障。覺已得見明此菩薩說，是六地初地。若說偈不說經是說初地，若說經是說二地，若說經說偈是說三地，若說種種是說四地，若說甚深是說五地，若說無礙是說六地。

「複次金剛摧！菩薩若夢中自夢在法座說法，此菩薩前身為佛敷法座，此菩薩是甚深法忍器，是見第八地初相。若夢樂說是說初地，若

【現代漢語翻譯】現代漢語譯本：如果一個人總是憎恨和嫉妒，當他開始迴向善業時，這表明他處於初地（菩薩修行階位的第一個階段）。如果他能放下憎恨和愛慾，並回向善業，這表明他處於二地。如果他執著于身體的觀念，這表明他處於三地。如果他執著於心的觀念，這表明他處於四地。如果在夢中有所見，這表明他處於五地。如果一位菩薩已經成就，他在夢中很少會夢見自己受報應。

『再者，金剛摧（菩薩名）！如果菩薩在夢中聽到從未聽過的佛法，這位菩薩過去曾供養過許多佛，並在許多世中擔任說法師。這種夢境表明他處於初地，乃至七地。如果他能按照所聽到的教法修行，他將迅速覺悟成佛。如果他聽到各種說法，這表明他處於初地。如果他心存疑惑，還想繼續聽聞，這表明他處於二地。如果他聽聞后斷除了疑惑，這表明他處於三地。如果他聽到關於陀羅尼（總持，咒語）的說法，這表明他處於四地。如果他聽到關於佛的相好的說法，這表明他處於五地。如果他聽到關於第一義諦（最高的真理）的說法，這表明他處於六地。如果他聽到關於一切法的說法，這表明他處於七地。菩薩應該這樣瞭解各個修行階段。』

『再者，金剛摧！如果菩薩在夢中得到從未學過的佛法，學習后不會忘記或丟失。如果他忘記或丟失了，這位菩薩的前世可能是爲了追求利益而以不清凈的心態佈施佛法。現在他應該以清凈的心態供養和攝受學人，以無諂媚的心態尋求一切物品，供養說法和學習佛法的人，以此來清除業障。如果初地或二地的菩薩聽聞佛法后不丟失，這表明他處於初地。如果他覺察到自己丟失了，這表明他處於二地。這種覺察是魔業和業障的體現。』

『再者，金剛摧！如果菩薩在夢中見到從未見過的法師，這位菩薩會被其他菩薩憶念，並且業障較少。當他醒來后能夠見到並明白這位法師所說，這表明他處於六地或初地。如果法師只說偈頌而不說經文，這表明他處於初地。如果法師說經文，這表明他處於二地。如果法師既說經文又說偈頌，這表明他處於三地。如果法師說各種各樣的法，這表明他處於四地。如果法師說甚深的法，這表明他處於五地。如果法師說無礙的法，這表明他處於六地。』

『再者，金剛摧！如果菩薩在夢中夢見自己坐在法座上說法，這位菩薩的前世曾為佛鋪設法座。這位菩薩是能夠承受甚深法忍的器皿，這表明他處於八地的初始階段。如果他夢見自己樂於說法，這表明他處於初地。如果他夢見自己...

【English Translation】 English version: If a person is always filled with hatred and jealousy, when they begin to dedicate their merits, it indicates that they are at the first bhumi (the first stage of a Bodhisattva's path). If they can let go of hatred and desire and dedicate their merits, it indicates that they are at the second bhumi. If they are attached to the concept of the body, it indicates that they are at the third bhumi. If they are attached to the concept of the mind, it indicates that they are at the fourth bhumi. If they have visions in their dreams, it indicates that they are at the fifth bhumi. If a Bodhisattva has already achieved enlightenment, they rarely dream of receiving retribution.

'Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva hears Dharma in a dream that they have never heard before, this Bodhisattva has offered to many Buddhas in the past and has served as a Dharma teacher in many lifetimes. This dream indicates that they are at the first bhumi, up to the seventh bhumi. If they can practice according to the teachings they have heard, they will quickly awaken to Buddhahood. If they hear various teachings, it indicates that they are at the first bhumi. If they have doubts and still want to continue listening, it indicates that they are at the second bhumi. If they have eliminated their doubts after listening, it indicates that they are at the third bhumi. If they hear teachings about Dharani (mantras), it indicates that they are at the fourth bhumi. If they hear teachings about the marks and characteristics of a Buddha, it indicates that they are at the fifth bhumi. If they hear teachings about the first principle (the highest truth), it indicates that they are at the sixth bhumi. If they hear teachings about all dharmas, it indicates that they are at the seventh bhumi. Bodhisattvas should understand the various stages of practice in this way.'

'Furthermore, Vajra-destroyer! If a Bodhisattva obtains Dharma in a dream that they have never learned before, and after learning it, they do not forget or lose it. If they forget or lose it, this Bodhisattva's past life may have been giving Dharma with an impure mind, seeking benefits. Now they should offer and embrace learners with a pure mind, seek all things with a non-deceitful mind, and offer them to those who teach and learn the Dharma, thereby purifying their karmic obstacles. If a Bodhisattva at the first or second bhumi does not lose the Dharma after hearing it, it indicates that they are at the first bhumi. If they realize that they have lost it, it indicates that they are at the second bhumi. This realization is a manifestation of demonic activity and karmic obstacles.'

'Furthermore, Vajra-destroyer! If a Bodhisattva sees a Dharma teacher in a dream that they have never seen before, this Bodhisattva will be remembered by other Bodhisattvas and will have fewer karmic obstacles. When they wake up and are able to see and understand what this Dharma teacher says, it indicates that they are at the sixth or first bhumi. If the Dharma teacher only speaks in verses and not in sutras, it indicates that they are at the first bhumi. If the Dharma teacher speaks in sutras, it indicates that they are at the second bhumi. If the Dharma teacher speaks in both sutras and verses, it indicates that they are at the third bhumi. If the Dharma teacher speaks about various dharmas, it indicates that they are at the fourth bhumi. If the Dharma teacher speaks about profound dharmas, it indicates that they are at the fifth bhumi. If the Dharma teacher speaks about unobstructed dharmas, it indicates that they are at the sixth bhumi.'

'Furthermore, Vajra-destroyer! If a Bodhisattva dreams of themselves sitting on a Dharma seat and teaching, this Bodhisattva's past life had set up a Dharma seat for a Buddha. This Bodhisattva is a vessel capable of enduring profound Dharma patience, which indicates that they are at the initial stage of the eighth bhumi. If they dream of enjoying teaching, it indicates that they are at the first bhumi. If they dream of themselves...

非樂說是說第二地，若忍樂說是說第三地，若無辯說是說第四地，若說凡夫界是說第五地，若說聲聞界是說第六地，若說菩薩界是說第七地，若說佛界是說第八地。

「複次金剛摧！菩薩若夢中自知得無畏，此菩薩過一切業障，過八地見九地處處。若夢得無所畏，所說眾人樂聞，此菩薩是見初地。若夢得無畏說法得財，此菩薩見第二地。若得法利無畏，此菩薩見第三地。若見善知識無畏，此菩薩見第四地。若思善心無畏，此菩薩見第五地。若得身安樂無畏，此菩薩見第六地。若心樂無畏，此菩薩見第七地。若得通無畏，此菩薩是見第八地。若得記無畏，此菩薩見第九地。

「複次金剛摧！菩薩若夢中見道場，此菩薩純善心向道不退轉，是十地處處見。若見道場不見樹，是說初地。若見樹不見菩薩，是說第二地。若見多樹圍繞，是說第三地。若見葉具足成就，此菩薩是說第四地。若見花葉具足，此菩薩見第五地。若見果成就，此菩薩見第六地。若見敷坐，此菩薩是見第七地。若見人圍繞，此菩薩是見第八地。若見龍圍繞，此菩薩見第九地。若見天圍繞散花聞歡喜聲，此菩薩見第十地。

「複次金剛摧！菩薩若夢中見如來經行，此菩薩應勤修精進、勤修法施，安慰眷屬不求其過。若菩薩是七地處處見。

【現代漢語翻譯】現代漢語譯本如果說『非樂』（不執著于快樂）是指第二地（離垢地），如果說『忍樂』（安忍于快樂）是指第三地（發光地），如果說『無辯』（沒有辯論）是指第四地（焰慧地），如果說『凡夫界』是指第五地（極難勝地），如果說『聲聞界』是指第六地（現前地），如果說『菩薩界』是指第七地（遠行地），如果說『佛界』是指第八地（不動地）。

『再者，金剛摧（菩薩名）！菩薩如果在夢中自己知道獲得無畏，這位菩薩就超越了一切業障，超越了八地，能見到九地（善慧地）的各個方面。如果夢中獲得無所畏懼，所說的話眾人樂於聽聞，這位菩薩是見到初地（歡喜地）。如果夢中獲得無畏，說法並獲得財富，這位菩薩見到第二地。如果獲得法益而無畏，這位菩薩見到第三地。如果見到善知識而無畏，這位菩薩見到第四地。如果思惟善心而無畏，這位菩薩見到第五地。如果獲得身體安樂而無畏，這位菩薩見到第六地。如果內心快樂而無畏，這位菩薩見到第七地。如果獲得神通而無畏，這位菩薩是見到第八地。如果獲得授記而無畏，這位菩薩見到第九地。

『再者，金剛摧！菩薩如果在夢中見到道場，這位菩薩純粹以善心向道，不會退轉，這是十地（菩薩的十個修行階段）的各個方面都能見到。如果見到道場而沒有見到樹，這是指初地。如果見到樹而沒有見到菩薩，這是指第二地。如果見到許多樹圍繞，這是指第三地。如果見到樹葉具足成就，這位菩薩是指第四地。如果見到花葉具足，這位菩薩見到第五地。如果見到果實成就，這位菩薩見到第六地。如果見到鋪設的座位，這位菩薩是見到第七地。如果見到人圍繞，這位菩薩是見到第八地。如果見到龍圍繞，這位菩薩見到第九地。如果見到天人圍繞散花，聽到歡喜的聲音，這位菩薩見到第十地（法雲地）。』

『再者，金剛摧！菩薩如果在夢中見到如來經行（佛陀行走），這位菩薩應當勤修精進，勤修法施，安慰眷屬，不求他們的過失。如果菩薩是七地（遠行地），各個方面都能見到。』

【English Translation】 English version If 'non-joy' (not clinging to pleasure) is spoken of, it refers to the second bhumi (Vimala, the stainless ground); if 'enduring joy' (patience with pleasure) is spoken of, it refers to the third bhumi (Prabhakari, the luminous ground); if 'no debate' is spoken of, it refers to the fourth bhumi (Archismati, the radiant ground); if 'the realm of ordinary beings' is spoken of, it refers to the fifth bhumi (Sudurjaya, the difficult to conquer ground); if 'the realm of Sravakas' (hearers) is spoken of, it refers to the sixth bhumi (Abhimukhi, the face-to-face ground); if 'the realm of Bodhisattvas' is spoken of, it refers to the seventh bhumi (Duramgama, the far-going ground); if 'the realm of Buddhas' is spoken of, it refers to the eighth bhumi (Achala, the immovable ground).

'Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva in a dream knows that they have attained fearlessness, this Bodhisattva has transcended all karmic obstacles, has surpassed the eighth bhumi, and sees the aspects of the ninth bhumi (Sadhumati, the good intelligence ground). If in a dream they attain fearlessness, and what they say is pleasing to hear, this Bodhisattva has seen the first bhumi (Pramudita, the joyous ground). If in a dream they attain fearlessness, teach the Dharma, and gain wealth, this Bodhisattva has seen the second bhumi. If they attain the benefit of the Dharma and are fearless, this Bodhisattva has seen the third bhumi. If they see a good teacher and are fearless, this Bodhisattva has seen the fourth bhumi. If they contemplate good thoughts and are fearless, this Bodhisattva has seen the fifth bhumi. If they attain physical comfort and are fearless, this Bodhisattva has seen the sixth bhumi. If their mind is joyful and fearless, this Bodhisattva has seen the seventh bhumi. If they attain supernatural powers and are fearless, this Bodhisattva has seen the eighth bhumi. If they attain prediction and are fearless, this Bodhisattva has seen the ninth bhumi.'

'Furthermore, Vajra-destroyer! If a Bodhisattva in a dream sees a Bodhimanda (place of enlightenment), this Bodhisattva has a pure good mind directed towards the path and will not regress; this is seen in all aspects of the ten bhumis (the ten stages of a Bodhisattva's practice). If they see a Bodhimanda but do not see a tree, this refers to the first bhumi. If they see a tree but do not see a Bodhisattva, this refers to the second bhumi. If they see many trees surrounding, this refers to the third bhumi. If they see leaves fully developed, this Bodhisattva refers to the fourth bhumi. If they see flowers and leaves fully developed, this Bodhisattva has seen the fifth bhumi. If they see fruits developed, this Bodhisattva has seen the sixth bhumi. If they see a seat laid out, this Bodhisattva has seen the seventh bhumi. If they see people surrounding, this Bodhisattva has seen the eighth bhumi. If they see dragons surrounding, this Bodhisattva has seen the ninth bhumi. If they see devas surrounding, scattering flowers, and hear joyful sounds, this Bodhisattva has seen the tenth bhumi (Dharmamegha, the cloud of Dharma ground).'

'Furthermore, Vajra-destroyer! If a Bodhisattva in a dream sees the Tathagata (Buddha) walking, this Bodhisattva should diligently cultivate vigor, diligently practice giving the Dharma, comfort their family, and not seek their faults. If the Bodhisattva is in the seventh bhumi (Duramgama), they can see all aspects.'

若見如來不凈地經行，此菩薩是初地。若見凈地經行，此菩薩見第二地。若見敷座經行，此菩薩是見第三地。若坐者，此菩薩見第四地。若見樹圍繞，此菩薩見第五地。若見散花，此菩薩見第六地。若見高座覆上者，此菩薩見第七地。

「複次金剛摧菩薩！若菩薩夢中見如來轉法輪，此菩薩是不退轉，是七地初地，見處處地凈無業障。若見座，是菩薩是見初地。若見敷座，是菩薩是見二地。若見敷雜色座，是菩薩見三地。若見散花于座，此菩薩是見四地。若見種種寶覆蓋高座，此菩薩是見五地。若聞空中歌頌稱歎聲，此菩薩是見六地。若見白蓋以寶網覆上，此菩薩見十地。

「複次金剛摧菩薩！若菩薩夢中見如來般涅槃塔，此菩薩是初地八地處處見，近無上道、少於業障。若見塵土坌塔，此菩薩是見初地。若見凈無塵者，是菩薩見二地。若上生草，此菩薩是見三地。若見青草覆上，此菩薩是見四地。若見種種雜花樹圍繞，此菩薩是見五地。若見花果樹圍繞覆上，此菩薩是見第六地。若見種種雜姓眾生圍繞，此菩薩是見七地。若見幢蓋聚集，此菩薩是見八地。

「複次金剛摧菩薩！若菩薩夢中得如來衣，此菩薩是見初地八地處處地相，此菩薩應勤修成就念佛智。此菩薩少於業障。若得如來垢膩衣，此

【現代漢語翻譯】現代漢語譯本：如果見到如來在不凈的地上行走，這位菩薩是初地（菩薩修行階位的第一階段）。如果見到在清凈的地上行走，這位菩薩是見到第二地。如果見到鋪設座位後行走，這位菩薩是見到第三地。如果見到如來坐著，這位菩薩是見到第四地。如果見到樹木圍繞，這位菩薩是見到第五地。如果見到散花，這位菩薩是見到第六地。如果見到高座被覆蓋，這位菩薩是見到第七地。『再者，金剛摧菩薩！如果菩薩在夢中見到如來轉法輪（佛陀宣講佛法的行為），這位菩薩是不退轉（不會退回較低修行階段），是七地初地，見到處處清凈無業障。如果見到座位，這位菩薩是見到初地。如果見到鋪設的座位，這位菩薩是見到二地。如果見到鋪設雜色的座位，這位菩薩是見到三地。如果見到在座位上散花，這位菩薩是見到四地。如果見到各種寶物覆蓋的高座，這位菩薩是見到五地。如果聽到空中歌頌讚嘆的聲音，這位菩薩是見到六地。如果見到白色的傘蓋被寶網覆蓋，這位菩薩是見到十地。』『再者，金剛摧菩薩！如果菩薩在夢中見到如來般涅槃塔（佛陀入滅后的舍利塔），這位菩薩是初地八地處處見到，接近無上道（佛陀的最高境界），業障很少。如果見到塵土覆蓋塔，這位菩薩是見到初地。如果見到清凈無塵，這位菩薩是見到二地。如果見到塔上長出草，這位菩薩是見到三地。如果見到青草覆蓋，這位菩薩是見到四地。如果見到各種雜花樹圍繞，這位菩薩是見到五地。如果見到花果樹圍繞覆蓋，這位菩薩是見到第六地。如果見到各種不同種族的人圍繞，這位菩薩是見到第七地。如果見到幢幡傘蓋聚集，這位菩薩是見到第八地。』『再者，金剛摧菩薩！如果菩薩在夢中得到如來的衣服，這位菩薩是見到初地八地處處地的景象，這位菩薩應該勤奮修行成就念佛的智慧。這位菩薩的業障很少。如果得到如來污垢的衣服，這位

【English Translation】 English version: If one sees the Tathagata (Buddha) walking on impure ground, this Bodhisattva is at the first Bhumi (stage of Bodhisattva's practice). If one sees walking on pure ground, this Bodhisattva sees the second Bhumi. If one sees walking after a seat is laid out, this Bodhisattva sees the third Bhumi. If one sees the Tathagata sitting, this Bodhisattva sees the fourth Bhumi. If one sees trees surrounding, this Bodhisattva sees the fifth Bhumi. If one sees scattered flowers, this Bodhisattva sees the sixth Bhumi. If one sees a high seat covered, this Bodhisattva sees the seventh Bhumi. 'Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees in a dream the Tathagata turning the Dharma wheel (Buddha's act of teaching Dharma), this Bodhisattva is non-retrogressive (will not fall back to a lower stage), is at the initial stage of the seventh Bhumi, and sees all places pure without karmic obstacles. If one sees a seat, this Bodhisattva sees the first Bhumi. If one sees a seat laid out, this Bodhisattva sees the second Bhumi. If one sees a seat laid out with various colors, this Bodhisattva sees the third Bhumi. If one sees flowers scattered on the seat, this Bodhisattva sees the fourth Bhumi. If one sees a high seat covered with various treasures, this Bodhisattva sees the fifth Bhumi. If one hears songs of praise in the air, this Bodhisattva sees the sixth Bhumi. If one sees a white canopy covered with a jeweled net, this Bodhisattva sees the tenth Bhumi.' 'Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees in a dream the Tathagata's Parinirvana Stupa (relic tower after Buddha's passing), this Bodhisattva sees the first and eighth Bhumi everywhere, is close to the unsurpassed path (Buddha's highest state), and has few karmic obstacles. If one sees dust covering the stupa, this Bodhisattva sees the first Bhumi. If one sees it clean and without dust, this Bodhisattva sees the second Bhumi. If grass grows on top, this Bodhisattva sees the third Bhumi. If one sees green grass covering it, this Bodhisattva sees the fourth Bhumi. If one sees various kinds of flowering trees surrounding it, this Bodhisattva sees the fifth Bhumi. If one sees flowering and fruit trees surrounding and covering it, this Bodhisattva sees the sixth Bhumi. If one sees various kinds of beings surrounding it, this Bodhisattva sees the seventh Bhumi. If one sees banners and canopies gathered, this Bodhisattva sees the eighth Bhumi.' 'Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva receives the Tathagata's robe in a dream, this Bodhisattva sees the signs of the first and eighth Bhumi everywhere, and this Bodhisattva should diligently cultivate and achieve the wisdom of Buddha-remembrance. This Bodhisattva has few karmic obstacles. If one receives the Tathagata's soiled robe, this

菩薩是見初地相。若得如來凈衣，是見二地。若得如來染衣，此菩薩是見三地相。若得如來打衣，此菩薩是見四地相。若得如來放光衣，此菩薩是見五地相。若得如來一衣，此菩薩是見六地相。若得如來三衣，此菩薩是七地相。精進相、不精進相除魔業，是菩薩有疑。

「複次金剛摧！菩薩夢中得如來缽，此菩薩佛所憶念，是見八地。此菩薩是聞明法器，修無業障忍，如是趣無上道。若得污不凈缽，此菩薩是初地。若得空凈缽，此菩薩是二地。若得滿缽味，此菩薩是三地。若得滿缽花，此菩薩是四地。若得滿缽果，此菩薩是五地。若得滿缽食，此菩薩是六地。若得滿缽香，此菩薩是七地。若得滿缽花鬘香，此菩薩是八地。若得如來衣缽，此菩薩是九地。若虛空中得如來缽，此菩薩是十地。此菩薩應覺魔業，除初業不勤修。

「複次金剛摧！菩薩夢中見一如來，應靜處勤修空三昧。此菩薩是八地雜業障，應勤修凈心。

「複次金剛摧！菩薩若於夢中見如來，多人眾中見如來身，此應忍樂攝取多人。此菩薩一切地處處見，相應勤進修道。若見居士雜姓人圍繞如來，此菩薩是初地。若見王者眾圍繞如來，此菩薩是二地。若見婆羅門圍繞如來，此菩薩是三地。若見王圍繞如來，此菩薩是四地。若見龍圍繞如

【現代漢語翻譯】現代漢語譯本菩薩如果見到初地（菩薩修行階位的第一階段）的景象，如果得到如來的乾淨衣服，就表示見到二地（菩薩修行階位的第二階段）。如果得到如來的染污衣服，這位菩薩就表示見到三地（菩薩修行階位的第三階段）的景象。如果得到如來的打過的衣服，這位菩薩就表示見到四地（菩薩修行階位的第四階段）的景象。如果得到如來放光的衣服，這位菩薩就表示見到五地（菩薩修行階位的第五階段）的景象。如果得到如來的一件衣服，這位菩薩就表示見到六地（菩薩修行階位的第六階段）的景象。如果得到如來的三件衣服，這位菩薩就表示是七地（菩薩修行階位的第七階段）的景象。精進的景象和不精進的景象，以及去除魔業，都表示這位菩薩還有疑惑。『再者，金剛摧（菩薩名）！菩薩在夢中得到如來的缽，這位菩薩會被佛所憶念，表示見到八地（菩薩修行階位的第八階段）。這位菩薩是聽聞明法的器皿，修習無業障的忍辱，這樣趨向無上道。如果得到污穢不凈的缽，這位菩薩是初地。如果得到空凈的缽，這位菩薩是二地。如果得到盛滿味道的缽，這位菩薩是三地。如果得到盛滿花的缽，這位菩薩是四地。如果得到盛滿果實的缽，這位菩薩是五地。如果得到盛滿食物的缽，這位菩薩是六地。如果得到盛滿香的缽，這位菩薩是七地。如果得到盛滿花鬘香的缽，這位菩薩是八地。如果得到如來的衣缽，這位菩薩是九地。如果在虛空中得到如來的缽，這位菩薩是十地。這位菩薩應該覺察魔業，去除初業的不勤修。』『再者，金剛摧！菩薩如果在夢中見到一位如來，應該在安靜的地方勤修空三昧（佛教禪定的一種）。這位菩薩是八地雜業障，應該勤修清凈心。』『再者，金剛摧！菩薩如果在夢中見到如來，在眾多人群中見到如來的身體，這應該忍受喜樂，攝取更多的人。這位菩薩在一切地處處都能見到，應該相應地勤奮修道。如果見到居士雜姓人圍繞如來，這位菩薩是初地。如果見到王者眾圍繞如來，這位菩薩是二地。如果見到婆羅門圍繞如來，這位菩薩是三地。如果見到國王圍繞如來，這位菩薩是四地。如果見到龍圍繞如來，這位菩薩是五地。』

【English Translation】 English version A Bodhisattva who sees the signs of the first Bhumi (the first stage of a Bodhisattva's path). If they obtain the pure robe of the Tathagata, it indicates they have seen the second Bhumi. If they obtain the stained robe of the Tathagata, this Bodhisattva has seen the signs of the third Bhumi. If they obtain the beaten robe of the Tathagata, this Bodhisattva has seen the signs of the fourth Bhumi. If they obtain the light-emitting robe of the Tathagata, this Bodhisattva has seen the signs of the fifth Bhumi. If they obtain one robe of the Tathagata, this Bodhisattva has seen the signs of the sixth Bhumi. If they obtain three robes of the Tathagata, this Bodhisattva is at the seventh Bhumi. The signs of diligence and non-diligence, and the removal of demonic activities, indicate that this Bodhisattva still has doubts. 『Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva obtains the bowl of the Tathagata in a dream, this Bodhisattva is remembered by the Buddha, indicating they have seen the eighth Bhumi. This Bodhisattva is a vessel for hearing the clear Dharma, cultivating patience free from karmic obstacles, and thus proceeds towards the unsurpassed path. If they obtain a defiled and impure bowl, this Bodhisattva is at the first Bhumi. If they obtain an empty and pure bowl, this Bodhisattva is at the second Bhumi. If they obtain a bowl filled with flavors, this Bodhisattva is at the third Bhumi. If they obtain a bowl filled with flowers, this Bodhisattva is at the fourth Bhumi. If they obtain a bowl filled with fruits, this Bodhisattva is at the fifth Bhumi. If they obtain a bowl filled with food, this Bodhisattva is at the sixth Bhumi. If they obtain a bowl filled with fragrance, this Bodhisattva is at the seventh Bhumi. If they obtain a bowl filled with garlands of fragrant flowers, this Bodhisattva is at the eighth Bhumi. If they obtain the robe and bowl of the Tathagata, this Bodhisattva is at the ninth Bhumi. If they obtain the bowl of the Tathagata in empty space, this Bodhisattva is at the tenth Bhumi. This Bodhisattva should be aware of demonic activities and remove the lack of diligent practice in the initial stages.』『Furthermore, Vajra-destroyer! If a Bodhisattva sees a single Tathagata in a dream, they should diligently cultivate the Samadhi of Emptiness (a type of Buddhist meditation) in a quiet place. This Bodhisattva has the mixed karmic obstacles of the eighth Bhumi and should diligently cultivate a pure mind.』『Furthermore, Vajra-destroyer! If a Bodhisattva sees the Tathagata in a dream, seeing the body of the Tathagata among many people, they should endure joy and gather more people. This Bodhisattva can see at all Bhumis and should diligently cultivate the path accordingly. If they see householders and people of mixed surnames surrounding the Tathagata, this Bodhisattva is at the first Bhumi. If they see a gathering of kings surrounding the Tathagata, this Bodhisattva is at the second Bhumi. If they see Brahmins surrounding the Tathagata, this Bodhisattva is at the third Bhumi. If they see a king surrounding the Tathagata, this Bodhisattva is at the fourth Bhumi. If they see dragons surrounding the Tathagata, this Bodhisattva is at the fifth Bhumi.』

來，此菩薩是五地。若見四大天王圍繞如來，此菩薩是六地。若見帝釋圍繞如來，此菩薩是七地。若見梵天圍繞如來，此菩薩是八地。若見凈居天圍繞如來，此菩薩是九地。若見菩薩圍繞如來，此菩薩是十地除魔業。

「複次金剛摧！菩薩夢中得如來蓋者，此菩薩最後地處處見地，解魔業雜業，求利養疾趣向。若見草葉蓋，此菩薩是初地。若見竹蓋，此菩薩是二地。若見樺皮蓋者，此菩薩是三地。若見大蓋者，此菩薩是四地。若見鐵疊蓋者，此菩薩是五地。若見銅蓋者，此菩薩是六地。若見金蓋者，此菩薩是七地。若見七寶蓋者，此菩薩是八地。若見鈴網蓋垂下者，此菩薩是九地。應覺六地魔業。

「複次金剛摧！菩薩夢中見如來革屣，見一切十地。此菩薩應勤修精進趣向，此菩薩受記，繫在受記界。若向村間見革屣者，此菩薩是初地。若僧坊中見革屣者，此菩薩是二地。若園觀中見革屣者，此菩薩是三地。若經行處見革屣者，此菩薩是四地。若房中見革屣者，此菩薩是五地。若坐禪中見革屣者，此菩薩是六地。若河水中見革屣者，此菩薩是七地。若山中見革屣者，此菩薩是八地。若空中見革屣者，此菩薩是九地。若神通見革屣者，此菩薩是十地。除魔業。

「複次金剛摧！菩薩夢中見如來坐，此

【現代漢語翻譯】現代漢語譯本『再者，金剛摧（Vajradhvaja）！如果菩薩在夢中見到四大天王（Cāturmahārājika）圍繞如來（Tathāgata），這位菩薩是處於第六地。如果見到帝釋（Indra）圍繞如來，這位菩薩是處於第七地。如果見到梵天（Brahmā）圍繞如來，這位菩薩是處於第八地。如果見到凈居天（Śuddhāvāsa）圍繞如來，這位菩薩是處於第九地。如果見到菩薩圍繞如來，這位菩薩是處於第十地，並且已經除去了魔業。』『再者，金剛摧！菩薩在夢中得到如來的寶蓋，這位菩薩處於最後階段，在各個地方都能見到實相，理解魔業和雜業，並迅速追求利益和供養。如果見到草葉做的寶蓋，這位菩薩是處於初地。如果見到竹子做的寶蓋，這位菩薩是處於二地。如果見到樺樹皮做的寶蓋，這位菩薩是處於三地。如果見到大的寶蓋，這位菩薩是處於四地。如果見到鐵片疊成的寶蓋，這位菩薩是處於五地。如果見到銅做的寶蓋，這位菩薩是處於六地。如果見到金做的寶蓋，這位菩薩是處於七地。如果見到七寶做的寶蓋，這位菩薩是處於八地。如果見到鈴網垂下的寶蓋，這位菩薩是處於九地。應當覺知第六地的魔業。』『再者，金剛摧！菩薩在夢中見到如來的鞋子，這代表見到一切十地。這位菩薩應當勤奮修行，精進向上，這位菩薩會得到授記，並且被包含在授記的範圍之內。如果是在村落間見到鞋子，這位菩薩是處於初地。如果在僧房中見到鞋子，這位菩薩是處於二地。如果在園林中見到鞋子，這位菩薩是處於三地。如果在經行處見到鞋子，這位菩薩是處於四地。如果在房間中見到鞋子，這位菩薩是處於五地。如果在坐禪中見到鞋子，這位菩薩是處於六地。如果在河水中見到鞋子，這位菩薩是處於七地。如果在山中見到鞋子，這位菩薩是處於八地。如果在空中見到鞋子，這位菩薩是處於九地。如果通過神通見到鞋子，這位菩薩是處於十地，並且已經除去了魔業。』『再者，金剛摧！菩薩在夢中見到如來的座位，這』

【English Translation】 English version 'Furthermore, Vajradhvaja! If a Bodhisattva in a dream sees the Four Great Kings (Cāturmahārājika) surrounding the Tathāgata, this Bodhisattva is at the sixth stage. If they see Indra surrounding the Tathāgata, this Bodhisattva is at the seventh stage. If they see Brahmā surrounding the Tathāgata, this Bodhisattva is at the eighth stage. If they see the Śuddhāvāsa gods surrounding the Tathāgata, this Bodhisattva is at the ninth stage. If they see Bodhisattvas surrounding the Tathāgata, this Bodhisattva is at the tenth stage, and has eliminated demonic activities.' 'Furthermore, Vajradhvaja! If a Bodhisattva in a dream obtains the Tathāgata's canopy, this Bodhisattva is at the final stage, seeing reality in all places, understanding demonic and mixed activities, and quickly seeking benefits and offerings. If they see a canopy made of grass leaves, this Bodhisattva is at the first stage. If they see a canopy made of bamboo, this Bodhisattva is at the second stage. If they see a canopy made of birch bark, this Bodhisattva is at the third stage. If they see a large canopy, this Bodhisattva is at the fourth stage. If they see a canopy made of stacked iron pieces, this Bodhisattva is at the fifth stage. If they see a canopy made of copper, this Bodhisattva is at the sixth stage. If they see a canopy made of gold, this Bodhisattva is at the seventh stage. If they see a canopy made of seven treasures, this Bodhisattva is at the eighth stage. If they see a canopy with a hanging bell net, this Bodhisattva is at the ninth stage. One should be aware of the demonic activities of the sixth stage.' 'Furthermore, Vajradhvaja! If a Bodhisattva in a dream sees the Tathāgata's shoes, this represents seeing all ten stages. This Bodhisattva should diligently cultivate and strive forward. This Bodhisattva will receive a prediction and be included within the scope of that prediction. If they see shoes in a village, this Bodhisattva is at the first stage. If they see shoes in a monastery, this Bodhisattva is at the second stage. If they see shoes in a garden, this Bodhisattva is at the third stage. If they see shoes in a walking path, this Bodhisattva is at the fourth stage. If they see shoes in a room, this Bodhisattva is at the fifth stage. If they see shoes during meditation, this Bodhisattva is at the sixth stage. If they see shoes in a river, this Bodhisattva is at the seventh stage. If they see shoes in a mountain, this Bodhisattva is at the eighth stage. If they see shoes in the sky, this Bodhisattva is at the ninth stage. If they see shoes through supernatural powers, this Bodhisattva is at the tenth stage, and has eliminated demonic activities.' 'Furthermore, Vajradhvaja! If a Bodhisattva in a dream sees the Tathāgata's seat, this'

菩薩是初地六地。此菩薩應樂修寂靜少於業障，未成就業。無敷座，此菩薩是初地。敷座，此菩薩是二地。顯現敷座，此菩薩是三地。若敷種種座坐，此菩薩是四地。畢竟敷座，此菩薩是五地。若善敷好座，此菩薩是六地。應覺魔業。

「複次金剛摧！菩薩若夢中與如來食，此菩薩是七地見初地相應，勤修精進趣向道，此菩薩少於業障。若見如來入家中立施食者，此菩薩是初地。若在家中坐施食者，此菩薩是二地。若門外立施食者，此菩薩是三地。若市中施食者，此菩薩是四地。若城門中施食者，此菩薩是五地。若僧房中施食者，此菩薩是六地。若房中施食者，此菩薩是七地。除魔業。

「複次金剛摧！菩薩若於夢中自知施如來衣者，此菩薩是六地初地。此菩薩應勤修無相三昧趣向菩提。若恭敬心施如來衣者，此菩薩是初地。若施如來白衣者，此菩薩是二地。若施染衣者，此菩薩是三地。若施如來雜色衣者，此菩薩是四地。若施如來金色衣者，此菩薩是五地。若施如來雜寶衣者，此菩薩是六地。若施如來色衣者，此菩薩是七地。若施如來天衣者，此菩薩是八地。

「複次金剛摧！菩薩夢中自知施如來花，此菩薩是六地處處相。此人多業障善根難生。若夢中施如來曼陀羅花，此菩薩是初地。若散花施

【現代漢語翻譯】現代漢語譯本菩薩從初地到六地，其修行狀態各有不同。如果這位菩薩喜歡修習寂靜，減少業障，並且尚未完全成就業，那麼他沒有鋪設座位，這時的菩薩處於初地（菩薩十地之第一地，歡喜地）。如果他鋪設座位，那麼這位菩薩處於二地（菩薩十地之第二地，離垢地）。如果他顯現鋪設座位，那麼這位菩薩處於三地（菩薩十地之第三地，發光地）。如果他鋪設各種不同的座位而坐，那麼這位菩薩處於四地（菩薩十地之第四地，焰慧地）。如果他最終鋪設座位，那麼這位菩薩處於五地（菩薩十地之第五地，極難勝地）。如果他善於鋪設好的座位，那麼這位菩薩處於六地（菩薩十地之第六地，現前地）。菩薩應當警覺魔的干擾。「再者，金剛摧（佛弟子名）！如果菩薩在夢中與如來（佛的稱號）一起進食，這位菩薩處於七地（菩薩十地之第七地，遠行地），並且見到初地相應的境界，他勤奮修行，精進地趨向菩提（覺悟），這位菩薩的業障較少。如果他看見如來進入家中站立施食，這位菩薩處於初地。如果在家中坐著施食，這位菩薩處於二地。如果在門外站立施食，這位菩薩處於三地。如果在市場中施食，這位菩薩處於四地。如果在城門中施食，這位菩薩處於五地。如果在僧房中施食，這位菩薩處於六地。如果在房間中施食，這位菩薩處於七地。這些都應排除魔的干擾。」「再者，金剛摧！如果菩薩在夢中自己知道向如來施捨衣服，這位菩薩處於六地和初地之間。這位菩薩應當勤修無相三昧（一種禪定）趨向菩提。如果以恭敬心向如來施捨衣服，這位菩薩處於初地。如果向如來施捨白色的衣服，這位菩薩處於二地。如果施捨染色的衣服，這位菩薩處於三地。如果向如來施捨雜色的衣服，這位菩薩處於四地。如果向如來施捨金色的衣服，這位菩薩處於五地。如果向如來施捨雜寶裝飾的衣服，這位菩薩處於六地。如果向如來施捨彩色的衣服，這位菩薩處於七地。如果向如來施捨天衣，這位菩薩處於八地（菩薩十地之第八地，不動地）。」「再者，金剛摧！如果菩薩在夢中自己知道向如來施捨花，這位菩薩處於六地，並且在各個地方都有相應的表現。這個人業障較多，善根難以生長。如果夢中向如來施捨曼陀羅花（一種花），這位菩薩處於初地。如果散花施捨

【English Translation】 English version Bodhisattvas from the first to the sixth bhumi (stage of enlightenment) have different states of practice. If this Bodhisattva enjoys practicing in solitude, reduces karmic obstacles, and has not yet fully accomplished karma, then he does not set up a seat; this Bodhisattva is at the first bhumi (the first of the ten stages of a Bodhisattva, Joyful Ground). If he sets up a seat, then this Bodhisattva is at the second bhumi (the second of the ten stages of a Bodhisattva, Stainless Ground). If he manifests setting up a seat, then this Bodhisattva is at the third bhumi (the third of the ten stages of a Bodhisattva, Luminous Ground). If he sets up various different seats and sits, then this Bodhisattva is at the fourth bhumi (the fourth of the ten stages of a Bodhisattva, Radiant Ground). If he ultimately sets up a seat, then this Bodhisattva is at the fifth bhumi (the fifth of the ten stages of a Bodhisattva, Difficult to Conquer Ground). If he is skilled in setting up a good seat, then this Bodhisattva is at the sixth bhumi (the sixth of the ten stages of a Bodhisattva, Manifest Ground). The Bodhisattva should be aware of demonic interference. Furthermore, Vajra Destroyer (a disciple of the Buddha)! If a Bodhisattva in a dream eats with the Tathagata (an epithet of the Buddha), this Bodhisattva is at the seventh bhumi (the seventh of the ten stages of a Bodhisattva, Going Afar Ground) and sees the corresponding state of the first bhumi. He diligently practices, striving towards Bodhi (enlightenment), and this Bodhisattva has fewer karmic obstacles. If he sees the Tathagata entering a house and standing to give food, this Bodhisattva is at the first bhumi. If he gives food while sitting in the house, this Bodhisattva is at the second bhumi. If he gives food while standing outside the door, this Bodhisattva is at the third bhumi. If he gives food in the market, this Bodhisattva is at the fourth bhumi. If he gives food at the city gate, this Bodhisattva is at the fifth bhumi. If he gives food in a monastery, this Bodhisattva is at the sixth bhumi. If he gives food in a room, this Bodhisattva is at the seventh bhumi. All of these should exclude demonic interference. Furthermore, Vajra Destroyer! If a Bodhisattva in a dream knows that he is offering clothes to the Tathagata, this Bodhisattva is between the sixth and first bhumi. This Bodhisattva should diligently practice the formless samadhi (a type of meditation) towards Bodhi. If he offers clothes to the Tathagata with a respectful heart, this Bodhisattva is at the first bhumi. If he offers white clothes to the Tathagata, this Bodhisattva is at the second bhumi. If he offers dyed clothes, this Bodhisattva is at the third bhumi. If he offers multi-colored clothes to the Tathagata, this Bodhisattva is at the fourth bhumi. If he offers golden clothes to the Tathagata, this Bodhisattva is at the fifth bhumi. If he offers clothes adorned with various treasures to the Tathagata, this Bodhisattva is at the sixth bhumi. If he offers colored clothes to the Tathagata, this Bodhisattva is at the seventh bhumi. If he offers celestial clothes to the Tathagata, this Bodhisattva is at the eighth bhumi (the eighth of the ten stages of a Bodhisattva, Immovable Ground). Furthermore, Vajra Destroyer! If a Bodhisattva in a dream knows that he is offering flowers to the Tathagata, this Bodhisattva is at the sixth bhumi and has corresponding manifestations in various places. This person has many karmic obstacles, and it is difficult for good roots to grow. If in a dream he offers Mandarava flowers (a type of flower) to the Tathagata, this Bodhisattva is at the first bhumi. If he scatters flowers as an offering

者，此菩薩是二地。若種種雜色花施者，此菩薩是三地。若以花著如來上，此菩薩是四地。若自手以花著如來手中，此菩薩是五地。若以天花施如來，此菩薩是六地除魔業。除二種人，初業、多疑悔者。

「複次金剛摧菩薩！若菩薩夢中夢入山，生疑心生謗，當知多有業障，多有病痛少於智慧。此人應於一切眾生生無礙心，以此心趣向菩提，此菩薩是五地初地見。此菩薩應七年中晝夜六時起清凈心。初地明慧相當，勤具安樂具供給，二地第三地，供養三寶第四地，應勤修甚深法忍第五地。

「複次金剛摧！菩薩若夢中自見裸形，當知自無業障，當知見初地。若城中自見裸形，是見第二地。若阿練若處見裸身，是見第三地。若山中見裸形，此見第四地。當知魔業。

「複次金剛摧菩薩！若菩薩夢見自趣四維去，此菩薩舍善知識，是見初地。少於智慧，懈怠多憂多惱，為多人所笑，多於病痛，心多狂癲，為善根故求于出家，復還入俗。貧苦無有財物多病，為利養故謗毀法師，謗法不信不解，當還生正直心親近法師，勤修一切施無礙心趣向菩提。此菩薩乃至解於六地，此菩薩以軟中上心除害過罪。

「複次金剛摧！菩薩夢中見趣向未曾見方，此有魔業業障。此菩薩三地處處見地，應勤修凈根。供養

【現代漢語翻譯】現代漢語譯本：如果有人用花供養佛像，這位菩薩是處於二地（菩薩修行階位的第二階段）。如果用各種雜色的花供養，這位菩薩是處於三地。如果把花放在如來（佛）身上，這位菩薩是處於四地。如果親自把花放在如來手中，這位菩薩是處於五地。如果用天上的花供養如來，這位菩薩是處於六地，能夠去除魔業。但有兩種人除外，即初學者和多疑悔恨的人。「再者，金剛摧菩薩！如果菩薩在夢中夢見自己進入山中，產生懷疑和誹謗之心，應當知道他有許多業障，多病痛，智慧不足。這個人應該對一切眾生生起無礙之心，以此心趣向菩提（覺悟），這位菩薩是處於五地初見。這位菩薩應該在七年中晝夜六時生起清凈心。初地菩薩的智慧明亮，應當勤奮地準備安樂的資具，供養二地和三地，供養三寶是第四地，應當勤修甚深法忍是第五地。「再者，金剛摧！如果菩薩在夢中看見自己裸露身體，應當知道他沒有業障，這是見到初地。如果在城中看見自己裸露身體，這是見到第二地。如果在阿練若處（寂靜處）看見自己裸露身體，這是見到第三地。如果在山中看見自己裸露身體，這是見到第四地。應當知道這是魔業。「再者，金剛摧菩薩！如果菩薩夢見自己走向四方，這位菩薩是捨棄了善知識，這是見到初地。他缺少智慧，懈怠多憂多惱，被許多人嘲笑，多病痛，心中多狂癲，爲了善根而求出家，又還俗。貧窮困苦沒有財物，多病，爲了利益供養而誹謗法師，誹謗佛法不相信不理解，應當重新生起正直的心親近法師，勤修一切佈施，以無礙之心趣向菩提。這位菩薩乃至能夠理解六地，這位菩薩以柔軟、中等、上等的心去除危害和過錯。「再者，金剛摧！菩薩在夢中看見自己走向從未見過的方向，這是有魔業和業障。這位菩薩處於三地，處處見到地，應當勤修清凈的根基，供養。

【English Translation】 English version: If someone offers flowers to a Buddha statue, this Bodhisattva is at the second Bhumi (stage of Bodhisattva practice). If they offer various colored flowers, this Bodhisattva is at the third Bhumi. If they place flowers on the Tathagata (Buddha), this Bodhisattva is at the fourth Bhumi. If they personally place flowers in the Tathagata's hand, this Bodhisattva is at the fifth Bhumi. If they offer heavenly flowers to the Tathagata, this Bodhisattva is at the sixth Bhumi, capable of removing demonic influences. However, two types of people are excluded: beginners and those who are doubtful and regretful. 「Furthermore, Vajra-destroying Bodhisattva! If a Bodhisattva dreams of entering a mountain and develops doubts and slanders, it should be known that they have many karmic obstacles, much illness, and insufficient wisdom. This person should develop an unobstructed mind towards all sentient beings, and with this mind, strive towards Bodhi (enlightenment). This Bodhisattva is at the initial vision of the fifth Bhumi. This Bodhisattva should cultivate a pure mind six times a day and night for seven years. The Bodhisattva of the first Bhumi has bright wisdom and should diligently prepare the means for happiness, making offerings to the second and third Bhumis. Offering to the Three Jewels is the fourth Bhumi, and diligently cultivating profound forbearance is the fifth Bhumi. 「Furthermore, Vajra-destroying! If a Bodhisattva sees themselves naked in a dream, it should be known that they have no karmic obstacles, and this is seeing the first Bhumi. If they see themselves naked in a city, this is seeing the second Bhumi. If they see themselves naked in an Aranya (secluded place), this is seeing the third Bhumi. If they see themselves naked in a mountain, this is seeing the fourth Bhumi. It should be known that this is a demonic influence. 「Furthermore, Vajra-destroying Bodhisattva! If a Bodhisattva dreams of going in the four directions, this Bodhisattva has abandoned good teachers, and this is seeing the first Bhumi. They lack wisdom, are lazy, have much worry and distress, are laughed at by many, have many illnesses, and their mind is often mad. For the sake of good roots, they seek to leave home but then return to lay life. They are poor and without wealth, have many illnesses, and for the sake of gain and offerings, they slander Dharma teachers, slander the Dharma, do not believe or understand. They should again develop an upright mind, be close to Dharma teachers, diligently practice all giving, and with an unobstructed mind, strive towards Bodhi. This Bodhisattva can understand up to the sixth Bhumi, and this Bodhisattva removes harm and faults with a soft, medium, and superior mind. 「Furthermore, Vajra-destroying! If a Bodhisattva sees themselves going in a direction they have never seen before in a dream, this indicates demonic influence and karmic obstacles. This Bodhisattva is at the third Bhumi, seeing the ground everywhere, and should diligently cultivate pure roots, making offerings.

三寶凈初地，若勤修空見第二地，修法忍見第三地，乃至住六地。自知此菩薩見初地，出入多於善根亦多不善根。此捨命不生愁惱，舍惡知識、親近信解知法人，無奸偽，如是凈于業障。彼以奸詐心盜法，當親近善知識。此菩薩自夢見在濁水中去，是見初地。若自見在濁水沫中行，此是見二地。若見涌沒水中行，此是見第三地。若涸水中行，見第四地。若夢在清水中行，是見第五地。

「複次金剛摧！菩薩若夢中見雲雨，此菩薩多魔業。此菩薩是初地七地見，此以自在力嬈說法師前出家，為利養故呵責法師。若法師如法教誨，常違反師語。應勤修忍辱生信解心，離於利養，一向為利他，以此凈業障。若見塵土雲雨，此菩薩是初地。若見黑雲，此菩薩是二地。若見亂云，此菩薩是三地。若見雷雲，此菩薩是四地。若見電云驚怖，此菩薩是五地。若見雨雹，此菩薩是六地。魔業地地應知。

「複次金剛摧！菩薩夢中見地搖，此菩薩是初地，久行初業多。初業多、初業障多恐怖眾生，應修無畏施眾生，守護三業，以此凈除業障。彼若常見地搖，是初業初地。破城池燒人眾，此菩薩二地。若地久動，是三地。發真實誓，是四地。魔業，是五地、六地。勤修總持，是七地。大威德諸天悉來集會，是八地。諸龍來增益

【現代漢語翻譯】現代漢語譯本：菩薩在三寶（佛、法、僧）的清凈之地初地，如果勤奮修習空性的見解，就進入第二地；修習法忍的見解，就進入第三地，乃至安住于第六地。菩薩自己知道，他所見的初地，善根和不善根的生起和消失都很多。這樣的菩薩捨棄生命時不會感到憂愁煩惱，會捨棄惡知識，親近那些有信心、理解佛法的人，沒有奸詐虛偽，這樣就能清凈業障。那些以奸詐之心盜取佛法的人，應當親近善知識。如果菩薩夢見自己在渾濁的水中行走，這是見到初地的表現。如果夢見自己在渾濁的水沫中行走，這是見到二地的表現。如果夢見自己在涌動的水中行走，這是見到三地的表現。如果夢見自己在乾涸的水中行走，這是見到四地的表現。如果夢見自己在清澈的水中行走，這是見到五地的表現。現代漢語譯本：『再者，金剛摧（菩薩名）！如果菩薩在夢中見到雲雨，這個菩薩多有魔業。這個菩薩是初地到七地的見解，他會以自在的力量，在說法師面前出家，爲了利益供養而呵責說法師。如果說法師如法教誨，他會常常違背師父的教導。應當勤奮修習忍辱，生起信解之心，遠離利益供養，一心爲了利益他人，這樣才能清凈業障。如果夢見塵土雲雨，這個菩薩是初地。如果夢見黑雲，這個菩薩是二地。如果夢見亂云，這個菩薩是三地。如果夢見雷雲，這個菩薩是四地。如果夢見電云而感到驚恐，這個菩薩是五地。如果夢見冰雹，這個菩薩是六地。魔業在各個地都應該知道。』現代漢語譯本：『再者，金剛摧！菩薩在夢中見到大地搖動，這個菩薩是初地，長期修行初業。初業多，初業的障礙也多，會使眾生感到恐怖，應當修習無畏佈施給眾生，守護身口意三業，這樣才能清凈業障。如果他常常看到大地搖動，這是初業初地。如果夢見破壞城池、焚燒人群，這個菩薩是二地。如果大地長期震動，這是三地。如果發真實的誓願，這是四地。魔業，是五地、六地。勤奮修習總持，是七地。大威德的諸天都來供養，是八地。諸龍來增益。』

【English Translation】 English version: A Bodhisattva in the pure initial ground of the Three Jewels (Buddha, Dharma, Sangha), if diligently cultivates the view of emptiness, enters the second ground; cultivating the view of Dharma-patience, enters the third ground, and so on, abiding in the sixth ground. The Bodhisattva knows that in the initial ground he sees, the arising and ceasing of both wholesome and unwholesome roots are numerous. Such a Bodhisattva, when abandoning life, does not feel sorrow or distress, abandons evil companions, and draws near those who have faith and understand the Dharma, without deceit or hypocrisy, thus purifying karmic obstacles. Those who steal the Dharma with deceitful hearts should draw near good teachers. If a Bodhisattva dreams of walking in turbid water, this is a sign of seeing the initial ground. If dreaming of walking in turbid water foam, this is a sign of seeing the second ground. If dreaming of walking in surging water, this is a sign of seeing the third ground. If dreaming of walking in dried-up water, this is a sign of seeing the fourth ground. If dreaming of walking in clear water, this is a sign of seeing the fifth ground. English version: 'Furthermore, Vajra-destroyer (a Bodhisattva name)! If a Bodhisattva dreams of seeing clouds and rain, this Bodhisattva has much demonic activity. This Bodhisattva's view is from the initial to the seventh ground. He uses his power of freedom to leave home in front of the Dharma teacher, and for the sake of gain and offerings, he scolds the Dharma teacher. If the Dharma teacher teaches according to the Dharma, he will often disobey the teacher's instructions. One should diligently cultivate patience, generate faith and understanding, stay away from gain and offerings, and be solely for the benefit of others, thus purifying karmic obstacles. If one dreams of dusty clouds and rain, this Bodhisattva is in the initial ground. If one dreams of black clouds, this Bodhisattva is in the second ground. If one dreams of chaotic clouds, this Bodhisattva is in the third ground. If one dreams of thunderclouds, this Bodhisattva is in the fourth ground. If one dreams of electric clouds and is frightened, this Bodhisattva is in the fifth ground. If one dreams of hail, this Bodhisattva is in the sixth ground. Demonic activities should be known in each ground.' English version: 'Furthermore, Vajra-destroyer! If a Bodhisattva dreams of seeing the earth shaking, this Bodhisattva is in the initial ground, having practiced initial activities for a long time. Having many initial activities, there are also many obstacles from initial activities, causing fear in sentient beings. One should cultivate fearlessness and give to sentient beings, guarding the three karmas of body, speech, and mind, thus purifying karmic obstacles. If he often sees the earth shaking, this is the initial activity of the initial ground. If one dreams of destroying cities and burning people, this Bodhisattva is in the second ground. If the earth shakes for a long time, this is the third ground. If one makes true vows, this is the fourth ground. Demonic activities are in the fifth and sixth grounds. Diligently cultivating dharani, is the seventh ground. Greatly powerful devas all come to make offerings, is the eighth ground. Dragons come to increase.'

氣力，是九地。是梵天來，是十地。聞如來秘密語地搖動，地地應覺知。

「複次金剛摧！菩薩夢中自見在斗訟中，是菩薩是四地初地。若見上地是魔業，乃至七地。不勤修習攝取伏非法人，先時為利養故違說法人，奸詐說法自活。當學方便，當善心修六波羅蜜，以此凈除業障。若被呵瞋生驚畏心，是初地。夢被刀斫，是二地。若被土塊杖，是三地。若被惡罵，是四地。魔不解不勤修。

「複次金剛摧！菩薩夢中見自病，此菩薩是二地處處地見相。世間出世間多作艱難，欲多法施復還斷絕，欲多財施復還斷絕。應當供給修行法人，修無礙心、修不放逸慢、修不自在慢，以此凈除業障。若見在余處地病，此覺魔業。

「複次金剛摧！菩薩夢中墮山無所依止，先時于善心一向詐奸多不信解，多於業障、魔業增盛、身心羸劣、受法疾得尋復忘失，生欲樂心中間放舍，若見財封舍離、若見佛法舍離，舍離忍辱，親近惡行、不近善法，于深信解人邊，不生信解。此菩薩是見二地初地。若自見刀山中行，是見初地。若自知石山中墮，是見二地。住餘地無業障、無魔業，應生信心，於三月中晝三時夜三時懺悔，應觀世間因緣法、應修供養，如是以除業障。

大寶積經卷第十五大正藏第 11 冊 No.

【現代漢語翻譯】現代漢語譯本：氣力，是處於九地（菩薩修行階位中的第九個階段）。如果（菩薩）是梵天（色界天的最高天神）來，則是處於十地（菩薩修行階位中的第十個階段）。聽到如來（佛陀）說秘密的教法時，大地會震動，各個階段的菩薩都應該覺知到這一點。『再者，金剛摧（菩薩名）！菩薩在夢中看到自己處於爭鬥訴訟之中，這位菩薩是處於四地（菩薩修行階位中的第四個階段）或初地（菩薩修行階位中的第一個階段）。如果看到自己處於更高的階段，那是魔的干擾，甚至達到七地（菩薩修行階位中的第七個階段）。（這是因為）不勤奮修習，攝取和降伏那些不符合佛法的人，之前爲了利益供養而違背說法的人，用奸詐的手段說法來養活自己。應當學習方便法門，應當以善心修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），用這些來清除業障。如果被呵斥嗔怒而產生驚恐畏懼的心，這是初地。夢中被刀砍，是二地。如果被土塊或木杖擊打，是三地。如果被惡語謾罵，是四地。魔不理解，也不勤奮修習。『再者，金剛摧！菩薩在夢中看到自己生病，這位菩薩是處於二地，在各個階段都能看到這種現象。在世間和出世間都多有艱難，想要多做佛法佈施卻又中斷，想要多做財物佈施卻又中斷。應當供養修行佛法的人，修習無礙的心、修習不放逸的傲慢、修習不自在的傲慢，用這些來清除業障。如果看到在其他階段生病，這要覺知是魔的干擾。『再者，金剛摧！菩薩在夢中從山上墜落而無所依靠，（這是因為）之前對於善心總是虛偽奸詐，多不相信理解，多有業障、魔的干擾增盛，身心虛弱，接受佛法很快就忘記，產生慾望享樂的心而中途放棄，如果看到財物封賞就捨棄佛法，如果看到佛法就捨棄佛法，捨棄忍辱，親近惡行，不親近善法，對於有深刻信解的人，不產生信解。這位菩薩是處於二地或初地。如果看到自己在刀山中行走，是處於初地。如果知道自己從石山中墜落，是處於二地。處於其他階段沒有業障、沒有魔的干擾，應當生起信心，在三個月中白天三次、夜晚三次懺悔，應當觀察世間的因緣法，應當修習供養，這樣來清除業障。《大寶積經》卷第十五

【English Translation】 English version: The power, is the ninth bhumi (the ninth stage of a Bodhisattva's path). If it is Brahma (the highest deity in the Form Realm) coming, it is the tenth bhumi (the tenth stage of a Bodhisattva's path). Hearing the Tathagata (Buddha) speak secret teachings, the earth shakes, and Bodhisattvas of all stages should be aware of this. 'Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva sees himself in a dream in the midst of disputes and lawsuits, this Bodhisattva is at the fourth bhumi (the fourth stage of a Bodhisattva's path) or the first bhumi (the first stage of a Bodhisattva's path). If he sees himself in a higher stage, it is the work of Mara (demon), even up to the seventh bhumi (the seventh stage of a Bodhisattva's path). (This is because) he does not diligently practice, does not gather and subdue those who do not conform to the Dharma, previously for the sake of gain and offerings, he goes against those who preach the Dharma, and uses deceitful means to preach the Dharma to support himself. He should learn skillful means, he should cultivate the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) with a good heart, and use these to purify karmic obstacles. If he is scolded and becomes angry, and develops a fearful heart, this is the first bhumi. If he is cut by a knife in a dream, it is the second bhumi. If he is hit by a clod of earth or a stick, it is the third bhumi. If he is cursed with evil words, it is the fourth bhumi. Mara does not understand, nor does he diligently practice. 'Furthermore, Vajra-destroyer! If a Bodhisattva sees himself sick in a dream, this Bodhisattva is at the second bhumi, and this phenomenon can be seen at all stages. In both worldly and otherworldly matters, there are many difficulties, wanting to give much Dharma teaching but then stopping, wanting to give much material giving but then stopping. He should provide for those who practice the Dharma, cultivate a mind without obstacles, cultivate non-negligent arrogance, cultivate non-independent arrogance, and use these to purify karmic obstacles. If he sees sickness at other stages, he should be aware that it is the work of Mara. 'Furthermore, Vajra-destroyer! If a Bodhisattva in a dream falls from a mountain without anything to rely on, (this is because) previously he was always false and deceitful towards good intentions, often not believing or understanding, having many karmic obstacles, the interference of Mara increases, his body and mind are weak, he quickly forgets the Dharma he receives, he develops a desire for pleasure and gives up halfway, if he sees material rewards he abandons the Dharma, if he sees the Dharma he abandons the Dharma, he abandons patience, he associates with evil deeds, he does not associate with good Dharma, and towards those who have deep faith and understanding, he does not develop faith and understanding. This Bodhisattva is at the second bhumi or the first bhumi. If he sees himself walking in a mountain of knives, he is at the first bhumi. If he knows that he is falling from a mountain of stones, he is at the second bhumi. Being at other stages, there are no karmic obstacles, no interference from Mara, he should develop faith, and for three months, three times during the day and three times during the night, he should repent, he should observe the law of cause and effect in the world, he should practice offerings, and in this way, he can remove karmic obstacles. The Great Treasure Trove Sutra, Volume 15

0310 大寶積經

大寶積經卷第十六

西晉三藏竺法護譯凈居天子會第四之二

「複次金剛摧！菩薩夢中自見被縛將殺，此菩薩魔業增盛非業障。彼應修無礙定修于慈心，以此凈除業障。此菩薩是見六地初地。若夢被繫在死屍中，是見五地。若被縛至親里圍繞，是六地。是魔業，不勤修、初地羸劣，為無上道應修增上進。

「複次金剛摧！菩薩若夢中自知在刀中，此菩薩是初地五地，多惡知識，多艱難，應靜無忿怒、無障礙心，一向勤利他人，以此凈除業障。前曾在上位，惱亂持戒人。見人持種種刀，自見在中，此菩薩初地見。若見人持一刀在中，是第二地。見捉杖在中，是見三地。若見捉石在中，此見四地。見在空手眾中住，是五地。除魔業。

「複次金剛摧！菩薩夢自見在空中，此菩薩在信地，得無生法忍。此菩薩諸天所念，應修好威儀，應常修精進，勸發眾生求無上道，不應常住一處，如是清凈。此菩薩是初地七地見處處地。若見虛空中行施，此是初地。若空中見仙人，此見第二地。若見沙門，此見第三地。若見龍，第四地。若見天，第五地。若見梵天，是第六地。若見菩薩如來，是第七地。除魔業。

「複次金剛摧！菩薩若夢中自見捉炬，應勤修明慧。此菩薩

【現代漢語翻譯】現代漢語譯本「再者，金剛摧！菩薩在夢中看見自己被捆綁即將被殺，這菩薩是魔業增盛而非業障。他應該修習無礙禪定，修習慈心，以此來清除業障。這菩薩是見到六地中的初地。如果夢見被囚禁在死屍中，這是見到五地。如果被捆綁在親人圍繞的地方，這是六地。這是魔業，不勤奮修行，初地就顯得羸弱，爲了無上道應該修習增上精進。「再者，金剛摧！菩薩如果夢中自己知道身處刀刃之中，這菩薩是初地或五地，多遇惡知識，多有艱難，應該保持平靜，沒有忿怒，沒有障礙的心，一心勤奮利益他人，以此來清除業障。之前曾在上位時，惱亂過持戒的人。看見別人拿著各種刀，自己身處其中，這菩薩是初地所見。如果看見別人拿著一把刀，自己身處其中，這是第二地。看見別人拿著杖，自己身處其中，這是見到第三地。如果看見別人拿著石頭，自己身處其中，這是見到第四地。看見自己身處空手的人群中，這是第五地。這是去除魔業。「再者，金剛摧！菩薩夢見自己身處空中，這菩薩是在信地，得到無生法忍（對諸法不生不滅的真理的領悟）。這菩薩被諸天所思念，應該修習好的威儀，應該常常修習精進，勸導眾生尋求無上道，不應該常住一處，這樣才能清凈。這菩薩是初地到七地所見之處。如果看見在虛空中行佈施，這是初地。如果在空中看見仙人，這是見到第二地。如果看見沙門（出家修道的人），這是見到第三地。如果看見龍，這是第四地。如果看見天，這是第五地。如果看見梵天（色界天的最高天），這是第六地。如果看見菩薩或如來（佛的稱號），這是第七地。這是去除魔業。「再者，金剛摧！菩薩如果夢中看見自己拿著火炬，應該勤奮修習明慧。

【English Translation】 English version 「Furthermore, Vajra-destroyer! If a Bodhisattva dreams of being bound and about to be killed, this Bodhisattva is experiencing an increase in demonic activity, not karmic obstacles. They should cultivate unobstructed concentration and practice loving-kindness, thereby purifying karmic obstacles. This Bodhisattva is seeing the first of the six grounds. If they dream of being confined within a corpse, it is seeing the fifth ground. If they are bound amidst a gathering of relatives, it is the sixth ground. This is demonic activity; if they do not diligently cultivate, the first ground becomes weak. For the sake of the unsurpassed path, they should cultivate increased diligence. 「Furthermore, Vajra-destroyer! If a Bodhisattva dreams of knowing they are amidst blades, this Bodhisattva is on the first or fifth ground, encounters many evil companions, and faces many difficulties. They should remain calm, without anger, and with an unobstructed mind, single-mindedly working to benefit others, thereby purifying karmic obstacles. Previously, when in a position of authority, they troubled those who upheld precepts. Seeing others holding various blades, and finding themselves among them, this Bodhisattva is seeing the first ground. If they see others holding one blade, and find themselves among them, it is the second ground. Seeing others holding a staff, and finding themselves among them, it is seeing the third ground. If they see others holding stones, and find themselves among them, it is seeing the fourth ground. Seeing themselves among a crowd of people with empty hands, it is the fifth ground. This is to remove demonic activity. 「Furthermore, Vajra-destroyer! If a Bodhisattva dreams of being in the sky, this Bodhisattva is on the ground of faith, having attained the forbearance of the non-arising of dharmas (understanding the truth of the non-arising and non-ceasing of all phenomena). This Bodhisattva is cherished by the devas (gods), should cultivate good conduct, should always cultivate diligence, encourage sentient beings to seek the unsurpassed path, and should not remain in one place, thus achieving purity. This Bodhisattva is seeing the places of the first to seventh grounds. If they see giving alms in the empty sky, it is the first ground. If they see immortals in the sky, it is seeing the second ground. If they see shramanas (ascetics), it is seeing the third ground. If they see dragons, it is the fourth ground. If they see devas, it is the fifth ground. If they see Brahma (the highest god of the form realm), it is the sixth ground. If they see Bodhisattvas or Tathagatas (title of a Buddha), it is the seventh ground. This is to remove demonic activity. 「Furthermore, Vajra-destroyer! If a Bodhisattva dreams of holding a torch, they should diligently cultivate wisdom.

是初地五地。此菩薩應不顧身命、不觀飲食，應行禪不生疑悔，如是趣向。住初地樂修對治，住二地樂修禪，住三地樂修慈，住四地樂修悲，住五地樂修舍。住初地應修唸佛為明見，住二地應修放解，住三地應修聞，住四地應修持，住五地應修空。如是應得明。

「複次金剛摧！菩薩若夢中見菩薩逾宮出，此菩薩初地六地處處見，增加精進得不退轉，在菩提記界疾近無上道。若見步出，是見初地。見乘牛車出，是見二地。見乘馬車出，是見三地。見乘象車出，是見四地。若見乘人車出，是見五地。若見乘空中車出，是見六地。除魔業。

「複次金剛摧！菩薩若夢中得經，此菩薩是初地三地處處地見。此人多諸因緣、多諸謗毀、數數多諸艱難，應一心修悔過，常修精進。若夢得世俗典籍聲聞經法，此是初地。夢得檀相應經，是見二地。夢得甚深相應，是見三地。不勤修乃至七地，若諸天與、若菩薩與、如來與法藏。

「複次金剛摧！菩薩夢中聞得法功德聲，此菩薩是初地六地見處處地見，前得佛總持。此菩薩少於業障、魔業增盛，應施於辯才不求人過，如是清凈。聞出香陀羅尼聲，此菩薩是初地。聞文字陀羅尼，是第二地。聞書寫陀羅尼，是八地初地見處處地。此不應愛著三界，勤修獨處。彼少於業

【現代漢語翻譯】現代漢語譯本是初地到五地。這位菩薩應當不顧惜自己的身命，不貪圖飲食，應當修行禪定而不生起疑惑和後悔，像這樣趨向修行。安住于初地時，樂於修習對治法門；安住於二地時，樂於修習禪定；安住於三地時，樂於修習慈心；安住於四地時，樂於修習悲心；安住於五地時，樂於修習舍心。安住于初地時，應當修習唸佛以求明見；安住於二地時，應當修習放下解脫；安住於三地時，應當修習聽聞佛法；安住於四地時，應當修習受持佛法；安住於五地時，應當修習空性。像這樣修行應當能夠獲得明悟。

『再者，金剛摧（菩薩名）！菩薩如果在夢中見到菩薩逾越宮殿而出，這位菩薩在初地到六地之間都能見到，會增加精進修行，得到不退轉的境界，在菩提（覺悟）的道路上迅速接近無上正等正覺。如果見到步行而出，這是見到初地。見到乘坐牛車而出，這是見到二地。見到乘坐馬車而出，這是見到三地。見到乘坐象車而出，這是見到四地。如果見到乘坐人車而出，這是見到五地。如果見到乘坐空中車而出，這是見到六地。這樣可以去除魔業。』

『再者，金剛摧！菩薩如果在夢中得到佛經，這位菩薩在初地到三地之間都能見到。這個人會有很多因緣、很多誹謗和譭謗、常常遇到很多艱難困苦，應當一心修習懺悔，常常精進修行。如果夢中得到世俗典籍或聲聞乘的經法，這是初地。夢中得到與佈施相應的經典，這是見到二地。夢中得到與甚深法相應的經典，這是見到三地。如果不勤奮修行，甚至到七地，無論是諸天給予、菩薩給予還是如來給予法藏。』

『再者，金剛摧！菩薩如果在夢中聽到得到佛法功德的聲音，這位菩薩在初地到六地之間都能見到，之前已經得到了佛陀的總持。這位菩薩的業障較少，魔業卻會增盛，應當施予辯才而不求別人的過失，這樣才能清凈。如果聽到發出香氣的陀羅尼（總持）的聲音，這位菩薩是初地。如果聽到文字陀羅尼，這是第二地。如果聽到書寫陀羅尼，這是八地，初地也能見到。不應該貪愛三界，應當勤奮修行獨處。他的業障較少。

【English Translation】 English version These are the first through fifth Bhumis (stages of a Bodhisattva's path). This Bodhisattva should not be concerned about their own life, nor be attached to food. They should practice Dhyana (meditation) without doubt or regret, and thus proceed. Abiding in the first Bhumi, they delight in practicing antidotes; abiding in the second Bhumi, they delight in practicing Dhyana; abiding in the third Bhumi, they delight in practicing loving-kindness; abiding in the fourth Bhumi, they delight in practicing compassion; abiding in the fifth Bhumi, they delight in practicing equanimity. Abiding in the first Bhumi, one should practice mindfulness of the Buddha for clear seeing; abiding in the second Bhumi, one should practice letting go; abiding in the third Bhumi, one should practice listening to the Dharma; abiding in the fourth Bhumi, one should practice upholding the Dharma; abiding in the fifth Bhumi, one should practice emptiness. Thus, one should attain clarity.

'Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva sees in a dream a Bodhisattva going out beyond the palace, this Bodhisattva is seen in the first through sixth Bhumis. They will increase their diligence and attain non-retrogression, and quickly approach the unsurpassed path in the realm of Bodhi (enlightenment). If they see themselves walking out, this is seeing the first Bhumi. If they see themselves riding out in an ox-drawn cart, this is seeing the second Bhumi. If they see themselves riding out in a horse-drawn cart, this is seeing the third Bhumi. If they see themselves riding out in an elephant-drawn cart, this is seeing the fourth Bhumi. If they see themselves riding out in a human-drawn cart, this is seeing the fifth Bhumi. If they see themselves riding out in a cart in the sky, this is seeing the sixth Bhumi. This removes demonic activities.'

'Furthermore, Vajra-destroyer! If a Bodhisattva obtains a Sutra (Buddhist scripture) in a dream, this Bodhisattva is seen in the first through third Bhumis. This person will have many causes and conditions, many slanders and defamations, and frequently encounter many difficulties. They should wholeheartedly practice repentance and constantly cultivate diligence. If they dream of obtaining worldly texts or the teachings of the Sravakas (hearers), this is the first Bhumi. If they dream of obtaining Sutras corresponding to Dana (giving), this is seeing the second Bhumi. If they dream of obtaining Sutras corresponding to profound Dharma, this is seeing the third Bhumi. If they do not diligently practice, even up to the seventh Bhumi, whether the Dharma treasury is given by the Devas (gods), Bodhisattvas, or the Tathagata (Buddha).'

'Furthermore, Vajra-destroyer! If a Bodhisattva hears the sound of the merits of the Dharma in a dream, this Bodhisattva is seen in the first through sixth Bhumis, and has previously obtained the Dharani (mantra) of the Buddha. This Bodhisattva has few karmic obstacles, but demonic activities will increase. They should bestow eloquence without seeking the faults of others, and thus be pure. If they hear the sound of a fragrant Dharani, this Bodhisattva is in the first Bhumi. If they hear a Dharani of letters, this is the second Bhumi. If they hear a Dharani of writing, this is the eighth Bhumi, and also seen in the first Bhumi. They should not be attached to the three realms, and should diligently practice solitude. They have few karmic obstacles.'

障、少於魔業，煩惱增盛，應聽種種法、應修多觀，如是相應。有覺觀三昧，是初住地。無覺少觀，是三住地。無覺無觀，是四住地。梵處空處三昧，是五住地。現一身三昧，是六住地。大通三昧，是七住地。出生佛莊嚴三昧，是第八住地。

「複次金剛摧！菩薩若夢中聞方廣經聲，此菩薩是六地初地，應修信解法決定忍。此菩薩少於障，緩趣無上道，勤問持戒之相，應尊重師長，如是趣向菩提。聞檀波羅蜜經聲，是初地。聞戒經聲，是二地。聞忍經聲，是三地。聞精進經聲，是四地。聞禪經聲，是五地。聞般若波羅蜜聲，是六地。除不勤修人、佛所持善心成就者。

「複次金剛摧！菩薩若夢中聞說法比丘字聲，此菩薩是四地初地，此應依止善知識。此菩薩多諸艱難、多諸疑悔、少於智慧，應修無礙心，應方便勸一切眾生修無疑悔心，如是清凈。若見前所聞法師名，此初地。若聞不見法師名，見第二地。若聞他異世界法師名，是第三地。若聞一生補處菩薩、若聞樂上地聲，是第四地。

「複次金剛摧！菩薩若夢中得信辯，此菩薩是初地三地。此菩薩是辯器，若遠離三法疾得明。何等三？見他得利心生嫉妒，為利養故，奸詐親近。如是三法當遠離，然後趣向，說少偈頌，是初地。能說種種偈，是二地

【現代漢語翻譯】現代漢語譯本障礙減少，魔業減少，煩惱增多，應當聽聞各種佛法，應當修習多種觀想，這樣才能相應。有覺有觀的三昧，是初住地（菩薩修行階位的第一階段）。無覺少觀的三昧，是三住地（菩薩修行階位的第三階段）。無覺無觀的三昧，是四住地（菩薩修行階位的第四階段）。梵處空處三昧，是五住地（菩薩修行階位的第五階段）。現一身三昧，是六住地（菩薩修行階位的第六階段）。大通三昧，是七住地（菩薩修行階位的第七階段）。出生佛莊嚴三昧，是第八住地（菩薩修行階位的第八階段）。「再者，金剛摧（菩薩名）！菩薩如果在夢中聽到方廣經（大乘經典）的聲音，這位菩薩是六地（菩薩修行階位的第六階段）的初地（第六地中的初級階段），應當修習信解法決定忍（對佛法深信不疑的忍耐力）。這位菩薩障礙較少，緩慢地趨向無上菩提之道，應當勤奮請教持戒的相狀，應當尊重師長，這樣才能趨向菩提。聽到檀波羅蜜（佈施）經的聲音，是初地（菩薩修行階位的第一階段）。聽到戒經的聲音，是二地（菩薩修行階位的第二階段）。聽到忍經的聲音，是三地（菩薩修行階位的第三階段）。聽到精進經的聲音，是四地（菩薩修行階位的第四階段）。聽到禪經的聲音，是五地（菩薩修行階位的第五階段）。聽到般若波羅蜜（智慧）的聲音，是六地（菩薩修行階位的第六階段）。以上情況不包括不勤奮修行的人，以及佛所持善心成就的人。「再者，金剛摧！菩薩如果在夢中聽到說法比丘（宣講佛法的出家人）的字音，這位菩薩是四地（菩薩修行階位的第四階段）的初地（第四地中的初級階段），應當依止善知識（值得信賴的導師）。這位菩薩多有艱難困苦，多有疑惑悔恨，缺少智慧，應當修習無礙心（沒有障礙的心），應當方便勸導一切眾生修習無疑悔心，這樣才能清凈。如果見到之前所聽聞的法師的名字，這是初地（菩薩修行階位的第一階段）。如果聽到但沒有見到法師的名字，這是第二地（菩薩修行階位的第二階段）。如果聽到其他世界法師的名字，這是第三地（菩薩修行階位的第三階段）。如果聽到一生補處菩薩（下一世將成佛的菩薩）的名字，或者聽到樂上地（更高修行境界）的聲音，這是第四地（菩薩修行階位的第四階段）。「再者，金剛摧！菩薩如果在夢中得到信辯（對佛法的信心和辯才），這位菩薩是初地（菩薩修行階位的第一階段）或三地（菩薩修行階位的第三階段）。這位菩薩是辯才的器皿，如果遠離三種法就能迅速獲得智慧。哪三種？見到他人獲得利益就心生嫉妒，爲了利益供養而奸詐親近。應當遠離這三種法，然後才能趨向菩提，說出少量偈頌，這是初地（菩薩修行階位的第一階段）。能夠說出種種偈頌，這是二地（菩薩修行階位的第二階段）。

【English Translation】 English version Obstacles decrease, demonic activities decrease, afflictions increase, one should listen to various Dharmas, one should cultivate various contemplations, thus they are in accordance. The Samadhi with initial and sustained application of thought is the first dwelling place (the first stage of a Bodhisattva's practice). The Samadhi without initial application of thought but with sustained application of thought is the third dwelling place (the third stage of a Bodhisattva's practice). The Samadhi without initial and sustained application of thought is the fourth dwelling place (the fourth stage of a Bodhisattva's practice). The Samadhi of the Brahma realm and the empty realm is the fifth dwelling place (the fifth stage of a Bodhisattva's practice). The Samadhi of manifesting one body is the sixth dwelling place (the sixth stage of a Bodhisattva's practice). The Great Penetration Samadhi is the seventh dwelling place (the seventh stage of a Bodhisattva's practice). The Samadhi of manifesting the Buddha's adornments is the eighth dwelling place (the eighth stage of a Bodhisattva's practice). Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva hears the sound of the Vaipulya Sutra (Mahayana scriptures) in a dream, this Bodhisattva is in the initial stage of the sixth ground (the sixth stage of a Bodhisattva's practice), and should cultivate the acceptance of the Dharma with faith and understanding. This Bodhisattva has fewer obstacles, slowly approaches the unsurpassed path, should diligently inquire about the aspects of keeping precepts, and should respect teachers, thus approaching Bodhi. Hearing the sound of the Dana Paramita (generosity) Sutra is the first ground (the first stage of a Bodhisattva's practice). Hearing the sound of the Sila (precepts) Sutra is the second ground (the second stage of a Bodhisattva's practice). Hearing the sound of the Ksanti (patience) Sutra is the third ground (the third stage of a Bodhisattva's practice). Hearing the sound of the Virya (diligence) Sutra is the fourth ground (the fourth stage of a Bodhisattva's practice). Hearing the sound of the Dhyana (meditation) Sutra is the fifth ground (the fifth stage of a Bodhisattva's practice). Hearing the sound of the Prajna Paramita (wisdom) Sutra is the sixth ground (the sixth stage of a Bodhisattva's practice). The above situations do not include those who are not diligent in practice, and those who have achieved the good mind held by the Buddha. Furthermore, Vajra Destroyer! If a Bodhisattva hears the sound of the words of a Dharma-preaching Bhikshu (a monk who expounds the Dharma) in a dream, this Bodhisattva is in the initial stage of the fourth ground (the fourth stage of a Bodhisattva's practice), and should rely on a good teacher (a trustworthy mentor). This Bodhisattva has many difficulties, many doubts and regrets, and lacks wisdom, should cultivate an unobstructed mind, and should expediently encourage all sentient beings to cultivate a mind without doubt and regret, thus becoming pure. If one sees the name of the Dharma teacher previously heard, this is the first ground (the first stage of a Bodhisattva's practice). If one hears but does not see the name of the Dharma teacher, this is the second ground (the second stage of a Bodhisattva's practice). If one hears the name of a Dharma teacher from another world, this is the third ground (the third stage of a Bodhisattva's practice). If one hears the name of a Bodhisattva who will become a Buddha in the next life, or hears the sound of the higher grounds (higher states of practice), this is the fourth ground (the fourth stage of a Bodhisattva's practice). Furthermore, Vajra Destroyer! If a Bodhisattva obtains faith and eloquence in a dream, this Bodhisattva is in the first ground (the first stage of a Bodhisattva's practice) or the third ground (the third stage of a Bodhisattva's practice). This Bodhisattva is a vessel of eloquence, and if one abandons three things, one can quickly obtain wisdom. What are the three? Seeing others gain benefits, one becomes jealous; for the sake of gain and offerings, one deceitfully approaches others. One should abandon these three things, and then one can approach Bodhi. Speaking a few verses is the first ground (the first stage of a Bodhisattva's practice). Being able to speak various verses is the second ground (the second stage of a Bodhisattva's practice).

。說甚深偈，是三地。多說上地偈。

「複次金剛摧菩薩！若菩薩夢中得經辯，是初地八地見。此有多功德因緣，當勤依修戒、當修勝供養供養凈行人，不應修智慢。如是夢中當受業障，少受苦報。彼出初地。四辯說方等經，是說二地。說種種經，是三地。說前因緣，是四地。說三世，是五地。說波羅蜜，是六地。說甚深經，是七地。說一切決定，是八地。

「複次金剛摧菩薩！若菩薩夢中聞陀羅尼聲，彼是七地。此菩薩受諸煩惱、少業障，應問智者修靜默處趣解脫，如是趣向。夢在村中，是初地。在房中，是二地。在僧房中，是三地。在阿練若處坐，是四地。若夢坐，是五地。若園觀中，是六地。夢在山頂，是七地。

「複次金剛摧菩薩！若菩薩夢中聞他方世界未曾聞如來名，此菩薩是受記初地八地。憍慢自在故，不趣向道，多魔業。為供養故修不凈威儀，然後趣向。修舍是初地，夢戒慢是二地，聞慢是三地，方便慢是四地，疑慢是五地，智慢是六地，所說慢是七地，受持慢是八地。

「複次金剛摧！菩薩若夢中聞某世界某菩薩聲，此菩薩是五地初地。此菩薩為菩薩所憶念，少煩惱，應離憍慢，勸多人修智，如是相應得陀羅尼。是聞初地，夢出家是聞二地，夢苦行是三地，夢道場降魔是四

【現代漢語翻譯】現代漢語譯本『說甚深偈（gatha，頌），是三地（bhumi，菩薩修行次第的第三階段）。多說上地偈（指更高修行階段的頌）。』

『再者，金剛摧菩薩（Vajrakshaya Bodhisattva）！如果菩薩在夢中獲得經辯（指對佛經的辯才），這是初地（prathama-bhumi，菩薩修行次第的第一階段）和八地（ashtama-bhumi，菩薩修行次第的第八階段）的境界。這有許多功德因緣，應當勤奮地依戒修行，應當修殊勝供養，供養清凈的修行人，不應修習智慧的傲慢。這樣在夢中會承受業障，少受苦報。他會出離初地。用四辯（四種辯才）宣說方等經（Vaipulya Sutra，大乘經典），這是說二地（dvitiya-bhumi，菩薩修行次第的第二階段）。宣說種種經典，是三地。宣說前因緣，是四地（chaturtha-bhumi，菩薩修行次第的第四階段）。宣說三世（過去、現在、未來），是五地（panchama-bhumi，菩薩修行次第的第五階段）。宣說波羅蜜（paramita，到達彼岸的方法），是六地（shashtha-bhumi，菩薩修行次第的第六階段）。宣說甚深經典，是七地（saptama-bhumi，菩薩修行次第的第七階段）。宣說一切決定，是八地。

『再者，金剛摧菩薩！如果菩薩在夢中聽到陀羅尼（dharani，總持）的聲音，他就是七地。這位菩薩會承受各種煩惱、較少的業障，應當請教智者，在寂靜處修行，趨向解脫，如此趨向。夢見在村莊中，是初地。在房間中，是二地。在僧房中，是三地。在阿練若處（aranya，寂靜處）坐著，是四地。如果夢見坐著，是五地。如果在園觀中，是六地。夢見在山頂，是七地。

『再者，金剛摧菩薩！如果菩薩在夢中聽到他方世界未曾聽聞的如來（tathagata，佛）名號，這位菩薩是受記（vyakarana，佛的授記）的初地和八地。因為憍慢自在，不趨向正道，多有魔業。爲了供養而修不凈的威儀，然後才趨向正道。修舍（dana，佈施）是初地，夢見戒慢是二地，聽聞慢是三地，方便慢是四地，疑慢是五地，智慢是六地，所說慢是七地，受持慢是八地。

『再者，金剛摧！菩薩如果夢中聽到某個世界某位菩薩的聲音，這位菩薩是五地和初地。這位菩薩會被其他菩薩憶念，煩惱較少，應當遠離憍慢，勸導眾人修習智慧，這樣相應就能得到陀羅尼。聽到是初地，夢見出家是聽到二地，夢見苦行是三地，夢見道場降魔是四地。

【English Translation】 English version 'Speaking profound verses, it is the third bhumi (stage of Bodhisattva's practice). Speaking more verses of higher bhumis.'

'Furthermore, Vajrakshaya Bodhisattva! If a Bodhisattva obtains eloquence in scriptures in a dream, it is the vision of the first bhumi and the eighth bhumi. This has many meritorious causes and conditions. One should diligently practice according to the precepts, should cultivate superior offerings, offer to pure practitioners, and should not cultivate intellectual arrogance. In this way, one will receive karmic obstacles in dreams and suffer less retribution. He will emerge from the first bhumi. To expound the Vaipulya Sutra with the four kinds of eloquence is to speak of the second bhumi. To expound various sutras is the third bhumi. To expound the previous causes and conditions is the fourth bhumi. To expound the three times (past, present, and future) is the fifth bhumi. To expound the paramitas is the sixth bhumi. To expound profound sutras is the seventh bhumi. To expound all certainties is the eighth bhumi.'

'Furthermore, Vajrakshaya Bodhisattva! If a Bodhisattva hears the sound of a dharani in a dream, he is in the seventh bhumi. This Bodhisattva will receive various afflictions and fewer karmic obstacles. He should consult the wise, practice in a quiet place, and move towards liberation. Such is the direction. Dreaming of being in a village is the first bhumi. Being in a room is the second bhumi. Being in a monastery is the third bhumi. Sitting in an aranya is the fourth bhumi. If one dreams of sitting, it is the fifth bhumi. If in a garden, it is the sixth bhumi. Dreaming of being on a mountain peak is the seventh bhumi.'

'Furthermore, Vajrakshaya Bodhisattva! If a Bodhisattva hears the name of a Tathagata from another world that he has never heard before in a dream, this Bodhisattva is the first bhumi and the eighth bhumi who has received a prediction. Because of arrogant freedom, he does not move towards the path and has many demonic activities. For the sake of offerings, he cultivates impure conduct, and then moves towards the path. Cultivating giving is the first bhumi, dreaming of arrogance in precepts is the second bhumi, hearing arrogance is the third bhumi, arrogance in skillful means is the fourth bhumi, arrogance in doubt is the fifth bhumi, arrogance in wisdom is the sixth bhumi, arrogance in what is spoken is the seventh bhumi, and arrogance in upholding is the eighth bhumi.'

'Furthermore, Vajrakshaya! If a Bodhisattva hears the voice of a certain Bodhisattva from a certain world in a dream, this Bodhisattva is in the fifth bhumi and the first bhumi. This Bodhisattva will be remembered by other Bodhisattvas, have fewer afflictions, should stay away from arrogance, and encourage many to cultivate wisdom. In this way, one can obtain dharani. Hearing is the first bhumi, dreaming of leaving home is hearing the second bhumi, dreaming of ascetic practices is the third bhumi, and dreaming of subduing demons in the bodhimanda is the fourth bhumi.'

地，夢覺道是五地。聞見上多聞見不定羸劣善心是見初地，住于疑心是二地，退心放逸是三地，增上放逸是四地，多定是五地。

「複次金剛摧！菩薩夢在海中，此菩薩精進是八地見處處地，應修多聞精進慧解。若夢中無所依止是初地，若在海際是二地，若在船乘是三地，夢往去是四地，夢上船是五地，夢水中坐是六地，在船中坐是七地，夢船中滿寶在上坐欲出海是八地。

「複次金剛摧！菩薩若夢中集寶，此菩薩是初地三地見處處地。此菩薩多逢苦惱，應樂修凈業不求人短，于說法者知恩，如是趣向。夢掘地中得寶初地，雜土得寶是見二地，雜草得寶是見三地。是不勤進相是魔業，若六地若四地，不勤方便魔業業障。

「複次金剛摧！菩薩夢中在須彌山頂，此人不退轉，是見初地五地。彼有少功德，親近惡友、因緣奸詐、無信親近善知識，今應修不奸詐多修信解，如是趣向。若夢在須彌山，當知上六住。夢住須彌山，是七地。夢四顧望，是八地。夢坐者，是九地。夢山動，是十地。此初地乃至見五地，勤進修善心，在善知識手是魔業。

「複次金剛摧！菩薩夢中自見上山，此菩薩是初地五地。害一切煩惱業障，于說法人不生恭敬，應修不諂曲凈除業障，如是趣向菩提。初地增長三時勤進，

【現代漢語翻譯】現代漢語譯本地（bhūmi），夢中覺悟道是五地（pañca-bhūmi）。聽聞（śruta）和見解（dṛṣṭi）上，多聽聞見解不定，羸弱的善心是見初地（prathamā-bhūmi），停留在疑心是二地（dvitīyā-bhūmi），退失道心放縱懈怠是三地（tṛtīyā-bhūmi），更加放縱懈怠是四地（caturthī-bhūmi），多禪定（samādhi）是五地（pañcamī-bhūmi）。『再者，金剛摧（Vajrakṣaya）！菩薩夢見自己在海中，此菩薩精進修行是八地（aṣṭamī-bhūmi）所見之處，應當修習多聞、精進、智慧和理解。若夢中無所依靠是初地，若在海邊是二地，若在船上是三地，夢見往遠處去是四地，夢見上船是五地，夢見在水中坐是六地，在船中坐是七地，夢見船中滿載寶物，坐在上面想要出海是八地。『再者，金剛摧！菩薩若夢中收集寶物，此菩薩是初地和三地所見之處。此菩薩多遭遇苦惱，應當樂於修習清凈的善業，不求他人的過失，對於說法的人心懷感恩，如此趨向修行。夢見挖掘地中得到寶物是初地，混雜泥土得到寶物是見二地，混雜草木得到寶物是見三地。這是不勤奮精進的象徵，是魔業（māra-karma），若處於六地或四地，不勤奮方便修行是魔業的業障。『再者，金剛摧！菩薩夢中在須彌山（Sumeru）頂，此人不退轉，是見初地和五地。他有少許功德，親近惡友、因緣奸詐、沒有信心，不親近善知識，現在應當修習不奸詐，多修習信心和理解，如此趨向修行。若夢見在須彌山，應當知道是上六住（ṣaṭ-sthāna）。夢見住在須彌山，是七地。夢見四處張望，是八地。夢見坐著，是九地。夢見山搖動，是十地。此初地乃至見五地，勤奮精進修習善心，在善知識手中是魔業。『再者，金剛摧！菩薩夢中自己看見上山，此菩薩是初地和五地。傷害一切煩惱和業障，對於說法的人不生恭敬，應當修習不諂媚，清凈業障，如此趨向菩提。初地增長三時勤奮精進。

【English Translation】 English version The 'ground' (bhūmi), in a dream, realizing the path is the five grounds (pañca-bhūmi). In terms of hearing (śruta) and views (dṛṣṭi), much hearing and unstable views, a weak virtuous mind is seeing the first ground (prathamā-bhūmi), dwelling in doubt is the second ground (dvitīyā-bhūmi), a regressing mind and indulgence is the third ground (tṛtīyā-bhūmi), increased indulgence is the fourth ground (caturthī-bhūmi), much concentration (samādhi) is the fifth ground (pañcamī-bhūmi). 『Furthermore, Vajrakṣaya! If a Bodhisattva dreams of being in the ocean, this Bodhisattva's diligent practice is the eighth ground (aṣṭamī-bhūmi), where one should cultivate much learning, diligence, wisdom, and understanding. If in the dream there is no support, it is the first ground; if at the edge of the sea, it is the second ground; if on a boat, it is the third ground; dreaming of going far away is the fourth ground; dreaming of boarding a boat is the fifth ground; dreaming of sitting in the water is the sixth ground; sitting in the boat is the seventh ground; dreaming of a boat full of treasures, sitting on it, wanting to go out to sea is the eighth ground. 『Furthermore, Vajrakṣaya! If a Bodhisattva dreams of collecting treasures, this Bodhisattva is at the first and third grounds. This Bodhisattva often encounters suffering, should delight in cultivating pure actions, not seek others' faults, and be grateful to those who teach the Dharma, thus progressing on the path. Dreaming of digging in the ground and finding treasures is the first ground; finding treasures mixed with soil is seeing the second ground; finding treasures mixed with grass is seeing the third ground. This is a sign of not being diligent, it is a work of Māra (māra-karma); if in the sixth or fourth ground, not diligently practicing skillful means is a karmic obstacle of Māra. 『Furthermore, Vajrakṣaya! If a Bodhisattva dreams of being on the summit of Mount Sumeru (Sumeru), this person does not regress, it is seeing the first and fifth grounds. They have little merit, associate with bad friends, have deceitful causes and conditions, lack faith, and do not associate with good teachers; now they should cultivate non-deceitfulness, cultivate much faith and understanding, thus progressing on the path. If dreaming of being on Mount Sumeru, know that it is the upper six abodes (ṣaṭ-sthāna). Dreaming of dwelling on Mount Sumeru is the seventh ground. Dreaming of looking around is the eighth ground. Dreaming of sitting is the ninth ground. Dreaming of the mountain shaking is the tenth ground. This first ground up to seeing the fifth ground, diligently cultivating a virtuous mind, being in the hands of a good teacher is a work of Māra. 『Furthermore, Vajrakṣaya! If a Bodhisattva dreams of seeing themselves going up a mountain, this Bodhisattva is at the first and fifth grounds. They harm all afflictions and karmic obstacles, and do not generate respect for those who teach the Dharma; they should cultivate non-flattery, purify karmic obstacles, thus progressing towards Bodhi. The first ground increases diligence in the three times.

二地勤修唸佛，三地修空，四地修大悲，五地修慧。夢自上山是初地，在山中是二地，在山上是三地，夢觀看是四地，坐者是五地。

「複次金剛摧！菩薩若夢上山，此菩薩見是七地初地。此菩薩少於業障、魔業增盛，應舍一切所愛物供養智慧者，于智慧人邊應自伏憍慢。若夢度七大山乃至須彌山是七地。

「複次金剛摧！菩薩若夢中夢上樹，此菩薩是初地四地處處地見，應覺業障魔業，應親近依止善知識得於慧明，時時當決斷法義覺知，如是趣向。見樹枝葉具足陰涼是初地，見香樹是二地，見花樹是三地，見果樹是四地。是勤進相若不勤進是魔業。若見高處樹枝葉花果具足除業報。

「複次金剛摧！菩薩若夢中見龍象，此菩薩是初地六地處處地見。此菩薩行施不行慧，睏乏善根，應當修信。當修善念如是相應。彼初地見不清凈龍象，二地見白龍象，三地見六牙白龍象，四地見莊嚴象，五地見捉幡蓋龍象，六地見歡戲龍象。

「複次金剛摧！菩薩自夢上龍象，此菩薩是見初地七地，一生當得如來應供。有入法智，多希望，應修恭敬，勸發菩薩離於幻偽奸詐，應處處知足修適意施，如是清凈。夢上像是初地，夢自著白衣上像是二地，若夢染衣是三地，若夢種種色衣是四地，若夢香染衣具足莊嚴

【現代漢語翻譯】現代漢語譯本二地（菩薩修行第二階段）勤奮修習唸佛，三地（菩薩修行第三階段）修習空性，四地（菩薩修行第四階段）修習大悲，五地（菩薩修行第五階段）修習智慧。夢見自己從山腳向上攀登是初地（菩薩修行第一階段）的象徵，在山腰是二地，在山頂是三地，夢中觀看是四地，坐著是五地。

『再者，金剛摧（菩薩名）！菩薩如果夢見自己上山，這位菩薩所見是七地（菩薩修行第七階段）的初地（開始階段）。這位菩薩的業障較少，但魔業會增盛，應當捨棄一切所愛之物供養有智慧的人，在有智慧的人面前應當降伏自己的驕慢。如果夢見度過七座大山乃至須彌山（佛教中的聖山），則是七地。』

『再者，金剛摧！菩薩如果夢中夢見自己上樹，這位菩薩是初地到四地（菩薩修行第一到第四階段）處處可見的景象，應當覺察到業障和魔業，應當親近並依止善知識以獲得智慧的明悟，時時應當決斷法義並覺知，如此趨向。夢見樹枝葉茂盛且陰涼是初地，夢見香樹是二地，夢見花樹是三地，夢見果樹是四地。這是勤奮精進的象徵，如果不勤奮精進則是魔業。如果夢見高處的樹枝葉花果都具備，則能消除業報。』

『再者，金剛摧！菩薩如果夢中見到龍象，這位菩薩是初地到六地（菩薩修行第一到第六階段）處處可見的景象。這位菩薩只行佈施而不修習智慧，缺乏善根，應當修習信心。應當修習善念，如此相應。初地所見是不清凈的龍象，二地所見是白色的龍象，三地所見是六牙的白色龍象，四地所見是莊嚴的象，五地所見是手持幡蓋的龍象，六地所見是歡喜嬉戲的龍象。』

『再者，金剛摧！菩薩夢見自己騎上龍象，這位菩薩所見是初地到七地（菩薩修行第一到第七階段），一生應當證得如來應供（佛的十個稱號之一）。具有入法之智，多有希望，應當修習恭敬，勸導菩薩遠離虛幻偽詐，應當處處知足，修習適意的佈施，如此清凈。夢見騎上像是初地，夢見自己穿著白衣騎上像是二地，如果夢見穿著染色的衣服是三地，如果夢見穿著各種顏色的衣服是四地，如果夢見穿著香染的衣服且具足莊嚴

【English Translation】 English version The second Bhumi (second stage of Bodhisattva practice) diligently practices mindfulness of the Buddha, the third Bhumi practices emptiness, the fourth Bhumi practices great compassion, and the fifth Bhumi practices wisdom. Dreaming of climbing a mountain from the bottom is a symbol of the first Bhumi (first stage of Bodhisattva practice), being on the mountainside is the second Bhumi, being on the mountaintop is the third Bhumi, dreaming of watching is the fourth Bhumi, and sitting is the fifth Bhumi.

'Furthermore, Vajra-destroyer (name of a Bodhisattva)! If a Bodhisattva dreams of climbing a mountain, this Bodhisattva sees the beginning of the seventh Bhumi (seventh stage of Bodhisattva practice). This Bodhisattva has fewer karmic obstacles, but demonic activities will increase. They should give up all beloved things to offer to the wise, and in the presence of the wise, they should subdue their pride. If they dream of crossing seven great mountains, even Mount Sumeru (a sacred mountain in Buddhism), it is the seventh Bhumi.'

'Furthermore, Vajra-destroyer! If a Bodhisattva dreams of climbing a tree in a dream, this Bodhisattva is seeing the sights of the first to fourth Bhumis (first to fourth stages of Bodhisattva practice). They should be aware of karmic obstacles and demonic activities, and should draw near to and rely on good teachers to gain wisdom and clarity. They should constantly decide on the meaning of the Dharma and be aware, thus progressing. Seeing a tree with lush and shady branches and leaves is the first Bhumi, seeing a fragrant tree is the second Bhumi, seeing a flowering tree is the third Bhumi, and seeing a fruit tree is the fourth Bhumi. This is a symbol of diligent progress; if there is no diligent progress, it is a demonic activity. If one sees a tree with branches, leaves, flowers, and fruits complete at a high place, it can eliminate karmic retribution.'

'Furthermore, Vajra-destroyer! If a Bodhisattva sees a dragon-elephant in a dream, this Bodhisattva is seeing the sights of the first to sixth Bhumis (first to sixth stages of Bodhisattva practice). This Bodhisattva only practices giving and does not cultivate wisdom, lacking good roots, and should cultivate faith. They should cultivate good thoughts, thus corresponding. The first Bhumi sees an impure dragon-elephant, the second Bhumi sees a white dragon-elephant, the third Bhumi sees a white dragon-elephant with six tusks, the fourth Bhumi sees a majestic elephant, the fifth Bhumi sees a dragon-elephant holding banners and canopies, and the sixth Bhumi sees a joyful and playful dragon-elephant.'

'Furthermore, Vajra-destroyer! If a Bodhisattva dreams of riding a dragon-elephant, this Bodhisattva sees the first to seventh Bhumis (first to seventh stages of Bodhisattva practice), and in one lifetime, they should attain the Tathagata Arhat (one of the ten titles of the Buddha). They possess the wisdom to enter the Dharma, have many hopes, and should cultivate reverence, encouraging Bodhisattvas to stay away from illusion, falsehood, and deceit. They should be content in all places, practice appropriate giving, and thus be pure. Dreaming of riding an elephant is the first Bhumi, dreaming of riding an elephant while wearing white clothes is the second Bhumi, dreaming of wearing dyed clothes is the third Bhumi, dreaming of wearing clothes of various colors is the fourth Bhumi, and dreaming of wearing fragrant dyed clothes and being fully adorned

是五地，若夢著冠是六地，若夢捉莊嚴蓋是七地。除魔業不勤進，上地相見一切具足。

「複次金剛摧！菩薩若夢中上馬，此菩薩是初地四地，此應修依止戒波羅蜜度。彼魔業增盛、少於業障，當多修空慧勤修生信，如是清凈。自夢上住馬是初地，夢上行馬是二地，夢上走馬是三地，上莊嚴馬第四地。除上地魔業，此菩薩增上慢魔業。

「複次金剛摧！菩薩若夢中作成實誓，此菩薩一切地十地處處地見。彼于業障多增盛魔業，多諸方術行，善修出生三昧，應正修威儀不多積聚，如是凈業障。作成實施誓此是初地，為解繫縛是二地，為解病是三地，為城池是四地，為王是五地，為閻浮提是六地，為四天下是七地，為千世界是八地，為三千世界是九地，日出時地游雨天花是十地。除魔業初地六地。

「複次金剛摧菩薩！若菩薩夢中見藥樹，是菩薩是見初地七地，滿足成就受記法。應修不望報施，正直不求人過，如是清凈。夢見少果樹是初地，若見多果樹是二地，若見苦果樹是四地，見藥樹是五地，若見天樹是六地，若見甘果樹是七地。

「複次金剛摧菩薩！若菩薩夢中見花樹，此菩薩是七地初地。應作種種善根，不親近四眾，如是趣向。見多花樹無香是初地，見香花樹是二地，夢見多香花樹是三

【現代漢語翻譯】現代漢語譯本是五地，如果夢見戴冠是六地，如果夢見拿著莊嚴的寶蓋是七地。去除魔障不懈怠精進，就能在上地見到一切圓滿具足的景象。

『再者，金剛摧！菩薩如果夢中騎馬，這位菩薩是初地或四地，應當修持依止戒波羅蜜（戒的圓滿）。如果他的魔障增盛、業障較少，應當多修空慧，勤修生起信心，這樣才能清凈。夢見自己騎在馬上不動是初地，夢見騎馬行走是二地，夢見騎馬奔跑是三地，騎著裝飾華麗的馬是第四地。去除上地的魔障，這位菩薩會產生增上慢的魔障。

『再者，金剛摧！菩薩如果夢中作出真實的誓言，這位菩薩在一切地，也就是十地，都能處處見到。如果他的業障增多，魔障增盛，就會有許多方術行為，應當善修出生三昧（禪定），應當端正修持威儀，不要過多積聚，這樣才能清凈業障。作出真實的誓言是初地，爲了解脫束縛是二地，爲了解除疾病是三地，爲了城池是四地，爲了成為國王是五地，爲了閻浮提（我們所居住的這個世界）是六地，爲了四大天下是七地，爲了千世界是八地，爲了三千世界是九地，日出時在地上游玩，天空中下著花雨是十地。去除魔障，初地和六地需要特別注意。

『再者，金剛摧菩薩！如果菩薩夢中見到藥樹，這位菩薩是見到初地或七地，圓滿成就受記法。應當修持不求回報的佈施，正直不求別人的過失，這樣才能清凈。夢見少量果樹是初地，如果見到很多果樹是二地，如果見到苦果樹是四地，見到藥樹是五地，如果見到天樹是六地，如果見到甘甜的果樹是七地。

『再者，金剛摧菩薩！如果菩薩夢中見到花樹，這位菩薩是七地或初地。應當作種種善根，不親近四眾（比丘、比丘尼、優婆塞、優婆夷），這樣才能趣向正道。見到很多沒有香味的花樹是初地，見到有香味的花樹是二地，夢見很多有香味的花樹是三地

【English Translation】 English version It is the fifth ground; if one dreams of wearing a crown, it is the sixth ground; if one dreams of holding a majestic canopy, it is the seventh ground. By eliminating demonic obstacles and diligently progressing, one will see all perfections fully realized in the higher grounds.

『Furthermore, Vajra Destroyer! If a Bodhisattva dreams of riding a horse, this Bodhisattva is at the first or fourth ground. This one should cultivate the perfection of the precept of reliance (Śīla pāramitā). If their demonic obstacles increase and karmic hindrances are few, they should cultivate wisdom of emptiness, diligently cultivate faith, and thus become pure. Dreaming of oneself sitting still on a horse is the first ground; dreaming of riding a horse walking is the second ground; dreaming of riding a horse running is the third ground; riding a majestic horse is the fourth ground. By eliminating the demonic obstacles of the higher grounds, this Bodhisattva will develop the demonic obstacle of arrogance.

『Furthermore, Vajra Destroyer! If a Bodhisattva makes a true vow in a dream, this Bodhisattva will see all grounds, that is, all ten grounds, everywhere. If their karmic hindrances increase and demonic obstacles become stronger, they will engage in many magical practices. They should cultivate the samadhi (meditative absorption) of birth, should correctly cultivate proper conduct, and should not accumulate excessively, thus purifying karmic hindrances. Making a true vow is the first ground; to untie bonds is the second ground; to cure illness is the third ground; for a city is the fourth ground; to be a king is the fifth ground; for Jambudvipa (the world we live in) is the sixth ground; for the four continents is the seventh ground; for a thousand worlds is the eighth ground; for three thousand worlds is the ninth ground; playing on the ground at sunrise, with flowers raining from the sky, is the tenth ground. To eliminate demonic obstacles, the first and sixth grounds require special attention.

『Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees a medicinal tree in a dream, this Bodhisattva is seeing the first or seventh ground, and will fully accomplish the prophecy of enlightenment. One should cultivate giving without expecting reward, be upright and not seek the faults of others, thus becoming pure. Dreaming of seeing a few fruit trees is the first ground; if one sees many fruit trees, it is the second ground; if one sees bitter fruit trees, it is the fourth ground; seeing a medicinal tree is the fifth ground; if one sees a heavenly tree, it is the sixth ground; if one sees sweet fruit trees, it is the seventh ground.

『Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees a flowering tree in a dream, this Bodhisattva is at the seventh or first ground. One should perform various good deeds, not be close to the four assemblies (monks, nuns, laymen, laywomen), and thus move towards the right path. Seeing many flower trees without fragrance is the first ground; seeing fragrant flower trees is the second ground; dreaming of many fragrant flower trees is the third ground.

地，見雜花果樹是四地，見無葉花樹是五地，見天花樹是六地，若見菩提樹是七地。除在惡知識手、慢緩不勤精進魔業，上地一切成就見。

「複次金剛摧！菩薩若夢中見未曾有城，此是六地初地。此菩薩有業障，此無生法忍，先修堅固三昧、空三昧，無礙心極苦行，如是清凈。夢見初起城是初地，見作竟城是二地，見城中街市成就是三地，見遊戲處成就是四地，見池水成就是六地。除在惡知識手、慢緩不精進魔業，上地具足見。

「複次金剛摧菩薩！若菩薩夢中見阿耨龍王池，此是八地初地。少眾煩惱，彼疾出生明。若無奸詐，勤修進行不顧身命，一切所須滿適他意，如是清凈。若見阿耨龍池岸際此是初地，若見池中是二地，若一切見是三地，若手觸水是四地，若洗是五地，若岸際坐是六地，若見阿耨龍王是七地，若入龍宮增與氣力是八地，除魔業九地。

「複次金剛摧菩薩！若菩薩夢見天子，此菩薩上地五地見處處地。彼少業障、少魔業猶如微滴，應三月勤修寂靜，除業障得明凈。如是人應念十方佛，應修不愁惱。彼若見四大天王眾是見六地，見三十三天是七地，見兜率天是八地，見梵天眾是九地，見凈居天是十地。初地相應，一切見魔業，成就善心見一切十地。

「複次金剛摧！菩薩

【現代漢語翻譯】現代漢語譯本如果（菩薩）見到雜花果樹，這是四地（菩薩修行進入的第四個階段）；見到沒有葉子的花樹，這是五地；見到天花樹，這是六地；如果見到菩提樹，這是七地。除非是受到惡知識的引導、懈怠不勤奮的魔業影響，否則以上所有階段的成就都能見到。再者，金剛摧（菩薩名）！如果菩薩在夢中見到從未見過的城市，這是六地（菩薩修行進入的第六個階段）的初始階段。此菩薩有業障，此無生法忍（對一切法不生不滅的領悟），先修習堅固的三昧（禪定）、空三昧（對空性的禪定），以無礙的心進行極端的苦行，如此才能清凈。夢見剛開始建造的城市是初地，見到建造完成的城市是二地，見到城市中街市的成就是三地，見到遊樂場所的成就是四地，見到池水的成就是六地。除非是受到惡知識的引導、懈怠不精進的魔業影響，否則以上所有階段的成就都能完全見到。再者，金剛摧菩薩！如果菩薩在夢中見到阿耨龍王池（傳說中龍王居住的池塘），這是八地（菩薩修行進入的第八個階段）的初始階段。少有煩惱，他會迅速生起智慧。如果沒有奸詐，勤奮修行不顧惜身命，一切所需都滿足他人心意，如此才能清凈。如果見到阿耨龍池的岸邊，這是初地；如果見到池中，這是二地；如果全部都見到，這是三地；如果手觸碰到水，這是四地；如果洗浴，這是五地；如果在岸邊坐下，這是六地；如果見到阿耨龍王，這是七地；如果進入龍宮並增加氣力，這是八地；除非是魔業的影響，否則是九地。再者，金剛摧菩薩！如果菩薩夢見天子，此菩薩在上地（菩薩修行的高級階段）的五地（菩薩修行進入的第五個階段）見到各處。他少有業障、少有魔業，猶如微小的水滴，應勤修寂靜三個月，去除業障才能得到明凈。這樣的人應該唸誦十方佛，應該修習不憂愁煩惱。他如果見到四大天王眾，這是見到六地；見到三十三天（欲界第二天），這是七地；見到兜率天（欲界第四天），這是八地；見到梵天眾（色界初禪天），這是九地；見到凈居天（色界五凈居天），這是十地。初地相應，一切見到魔業，成就善心見到一切十地。再者，金剛摧！菩薩

【English Translation】 English version If one sees a mixed flower and fruit tree, this is the fourth bhumi (stage of a Bodhisattva's path); seeing a flower tree without leaves is the fifth bhumi; seeing a celestial flower tree is the sixth bhumi; if one sees a Bodhi tree, this is the seventh bhumi. Except for being under the influence of evil teachers, laziness, and the hindrances of demonic activities, all the achievements of the above stages can be seen. Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva sees an unprecedented city in a dream, this is the initial stage of the sixth bhumi. This Bodhisattva has karmic obstacles, this non-arising dharma forbearance (understanding that all dharmas neither arise nor cease), first cultivates steadfast samadhi (meditative concentration), emptiness samadhi (meditation on emptiness), and practices extreme asceticism with an unobstructed mind, thus becoming pure. Seeing a city just beginning to be built is the first bhumi; seeing a city completed is the second bhumi; seeing the achievement of the city's streets and markets is the third bhumi; seeing the achievement of places of amusement is the fourth bhumi; seeing the achievement of ponds is the sixth bhumi. Except for being under the influence of evil teachers, laziness, and the hindrances of demonic activities, all the achievements of the above stages can be fully seen. Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees the Anavatapta Dragon King Pond (a legendary pond where the Dragon King resides) in a dream, this is the initial stage of the eighth bhumi. With few afflictions, he will quickly generate wisdom. If there is no deceit, diligently cultivating without regard for one's life, fulfilling all needs to satisfy others' intentions, thus becoming pure. If one sees the shore of the Anavatapta Pond, this is the first bhumi; if one sees the pond, this is the second bhumi; if one sees everything, this is the third bhumi; if one touches the water with their hand, this is the fourth bhumi; if one bathes, this is the fifth bhumi; if one sits on the shore, this is the sixth bhumi; if one sees the Anavatapta Dragon King, this is the seventh bhumi; if one enters the Dragon Palace and gains strength, this is the eighth bhumi; except for the influence of demonic activities, it is the ninth bhumi. Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva dreams of a celestial being, this Bodhisattva sees various places in the fifth bhumi of the higher stages (advanced stages of a Bodhisattva's path). He has few karmic obstacles and few demonic activities, like tiny drops of water, and should diligently cultivate stillness for three months to remove karmic obstacles and attain clarity. Such a person should recite the names of the Buddhas of the ten directions and should cultivate non-worry and non-affliction. If he sees the assembly of the Four Heavenly Kings, this is seeing the sixth bhumi; seeing the Thirty-three Heavens (the second heaven of the desire realm), this is the seventh bhumi; seeing the Tusita Heaven (the fourth heaven of the desire realm), this is the eighth bhumi; seeing the assembly of Brahma (the first dhyana heaven of the form realm), this is the ninth bhumi; seeing the Pure Abodes (the five pure abodes of the form realm), this is the tenth bhumi. Corresponding to the first bhumi, all see demonic activities, and with the achievement of a virtuous mind, all ten bhumis are seen. Furthermore, Vajra Destroyer! Bodhisattva

若夢見龍，此是見八地處處見。當成就慎忍，雖勤精進數數廢稽，勤修方便數復放舍，彼所有財封當以供給法師，乃至所愛之物悉以舍與，然後趣向。若山上見龍是初地，若曠野見是二地，若池岸上見是三地，若林中見是四地，若人眾中見是五地，若王城中見是六地，若多人眾圍繞見是七地，若空中見是八地。除魔業業障初地六地。

「複次金剛摧！菩薩若夢自見向余方閻浮提，是初地六地。若得忍彼少於障，若不勤修不得於明，若懈怠奸詐親近，彼若生信，如是清凈。若不樂見閻浮提是初地，若樂見是二地，若見村落城邑可愛是三地，若見園觀雜花是四地，若見大眾喜樂是第五地，若相娛樂是六地除魔業。

「複次金剛摧！菩薩夢著白衣，此菩薩是見八地初地。此業障清凈、魔業增盛，彼生樂法心數復退減功德，多諸艱難。一切物不應慳惜，如是清凈。若自見一切所須、一切敷具人所喜者，不惜身命，多聞修善根。若著久故好衣是初地，若見長領新衣是二地，若見長領衣是三地，若見打治衣是四地，若見打治摩衣是五地，若見染衣是六地，若見象色衣是七地，若見天衣是八地。

「複次金剛摧！菩薩若夢得寶鬘，此是初地九地。彼無業障、無魔業，當自責己過不責於他，求修聞法不作斗訟，如是

【現代漢語翻譯】現代漢語譯本如果夢見龍，這表示見到八地菩薩在各處顯現。應當成就忍辱，即使勤奮精進卻屢屢懈怠，勤修方便卻又多次放棄，他所有的財產封邑應當用來供養法師，乃至所喜愛之物都應捨棄，然後才可趨向修行。如果在山上見到龍，這是初地菩薩；如果在曠野見到，是二地菩薩；如果在池塘邊見到，是三地菩薩；如果在樹林中見到，是四地菩薩；如果在人群中見到，是五地菩薩；如果在王城中見到，是六地菩薩；如果被很多人圍繞著見到，是七地菩薩；如果在空中見到，是八地菩薩。初地和六地菩薩能去除魔業和業障。「再者，金剛摧（菩薩名）！菩薩如果夢見自己面向其他閻浮提（我們所居住的世界），這是初地或六地菩薩。如果能忍受，他的障礙會減少；如果不勤奮修行，就不能獲得光明；如果懈怠奸詐，親近這樣的人，如果他們生起信心，這樣才能清凈。如果不喜歡見到閻浮提，這是初地菩薩；如果喜歡見到，是二地菩薩；如果見到村落城邑可愛，是三地菩薩；如果見到園林觀賞雜花，是四地菩薩；如果見到大眾喜悅，是第五地菩薩；如果互相娛樂，是六地菩薩，能去除魔業。「再者，金剛摧！菩薩如果夢見穿著白衣，這位菩薩是見到八地或初地菩薩。這表示他的業障清凈，但魔業會增長，他會生起喜愛佛法的心，但又會退減功德，經歷許多艱難。一切事物都不應吝惜，這樣才能清凈。如果夢見自己擁有一切所需、一切令人喜愛的敷具，不惜身命，廣聞佛法，修習善根。如果穿著陳舊的好衣服，是初地菩薩；如果見到長領的新衣服，是二地菩薩；如果見到長領的衣服，是三地菩薩；如果見到打理過的衣服，是四地菩薩；如果見到打理過的光滑的衣服，是五地菩薩；如果見到染色的衣服，是六地菩薩；如果見到象色的衣服，是七地菩薩；如果見到天衣，是八地菩薩。「再者，金剛摧！菩薩如果夢見得到寶鬘，這是初地或九地菩薩。他沒有業障，也沒有魔業，應當責備自己的過錯，而不責備他人，尋求修習佛法，不參與爭鬥訴訟，這樣才能清凈。

【English Translation】 English version If one dreams of a dragon, this indicates seeing the eighth-ground Bodhisattva appearing in various places. One should achieve patience and forbearance. Even if one diligently practices but repeatedly becomes lax, and diligently cultivates skillful means but repeatedly abandons them, all of one's wealth and possessions should be offered to Dharma teachers, even beloved items should be given away, and then one should proceed towards practice. If one sees a dragon on a mountain, this is a first-ground Bodhisattva; if one sees it in a wilderness, it is a second-ground Bodhisattva; if one sees it by a pond, it is a third-ground Bodhisattva; if one sees it in a forest, it is a fourth-ground Bodhisattva; if one sees it among people, it is a fifth-ground Bodhisattva; if one sees it in a royal city, it is a sixth-ground Bodhisattva; if one sees it surrounded by many people, it is a seventh-ground Bodhisattva; if one sees it in the sky, it is an eighth-ground Bodhisattva. The first and sixth-ground Bodhisattvas can remove demonic activities and karmic obstacles. Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva dreams of seeing themselves facing another Jambudvipa (the world we live in), this is a first or sixth-ground Bodhisattva. If they can endure, their obstacles will decrease; if they do not diligently practice, they will not attain clarity; if they are lazy and deceitful, and associate with such people, if those people develop faith, then they can be purified. If one does not like seeing Jambudvipa, this is a first-ground Bodhisattva; if one likes seeing it, it is a second-ground Bodhisattva; if one sees villages and cities as lovely, it is a third-ground Bodhisattva; if one sees gardens and various flowers, it is a fourth-ground Bodhisattva; if one sees a joyful crowd, it is a fifth-ground Bodhisattva; if they are mutually enjoying themselves, it is a sixth-ground Bodhisattva, who can remove demonic activities. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of wearing white clothes, this Bodhisattva is seeing an eighth or first-ground Bodhisattva. This indicates that their karmic obstacles are purified, but demonic activities will increase. They will develop a love for the Dharma, but their merits will decrease, and they will experience many difficulties. One should not be stingy with anything; only then can one be purified. If one dreams of having all necessities and all pleasing furnishings, without being attached to life, one should widely hear the Dharma and cultivate good roots. If one wears old, good clothes, it is a first-ground Bodhisattva; if one sees new clothes with long collars, it is a second-ground Bodhisattva; if one sees clothes with long collars, it is a third-ground Bodhisattva; if one sees well-maintained clothes, it is a fourth-ground Bodhisattva; if one sees well-maintained and smooth clothes, it is a fifth-ground Bodhisattva; if one sees dyed clothes, it is a sixth-ground Bodhisattva; if one sees clothes the color of an elephant, it is a seventh-ground Bodhisattva; if one sees heavenly clothes, it is an eighth-ground Bodhisattva. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of obtaining a jeweled garland, this is a first or ninth-ground Bodhisattva. They have no karmic obstacles and no demonic activities. They should blame their own faults and not blame others, seek to practice the Dharma, and not engage in disputes and lawsuits; only then can they be purified.

清凈。若一種寶鬘是初地，如是二種乃至七種寶鬘是七地，若得轉輪王摩尼寶鬘是八地，若見天寶鬘是九地除魔業。是見初地起業相，若戲笑懈怠親近戲笑懈怠不省錄人，應當覺知。

「複次金剛摧！菩薩若見頭著花鬘，是八地初地，此實有業障。若初中後生定善心，舍一切物不生愁惱，如是清凈。若得一色鬘是初地，若得惡色鬘是二地，若得種種色鬘是三地，若得一切花鬘是四地，若得龍花鬘是五地，若得天花鬘是六地，若得天種種花鬘是七地，若得雜天人花鬘是八地。

「複次金剛摧！菩薩若夢取得亂花，此菩薩是見六地初地。此菩薩應勸化菩薩，若有自在力勢不侵抂餘人。若取有色無香花是初地，若取有色香花是二地，若取金色花是三地，若種種色花是四地，若取水陸花是五地，若水陸種種雜花是見六地。如是相勤修精進。若魔業若上地若四地，一切適意龍所持來。

「複次金剛摧！菩薩若夢中打鼓作伎，彼是九地見處處，業障魔業增盛，此應勤修多聞精進，於一切眾生生平等心，如是清凈。若夢空中打鼓是初地，若平地見是二地，若村中見是三地，若大城中見是四地，若大眾中見是五地，若屋上見是六地，若山中見是七地，若須彌山頂見是八地，若虛空中見是九地。除勤修智魔業。

【現代漢語翻譯】現代漢語譯本清凈。如果一種寶鬘（珍貴的項鍊）象徵初地（菩薩修行階位的第一個階段），那麼兩種乃至七種寶鬘象徵七地。如果得到轉輪王（統治世界的理想君主）的摩尼寶鬘（如意寶珠項鍊），則象徵八地。如果見到天寶鬘（天界的珍寶項鍊），則象徵九地，能去除魔業（魔的干擾）。這是見到初地開始產生業相（行為的徵兆）。如果嬉笑、懈怠，親近嬉笑懈怠、不省錄的人，應當覺知（警惕）。「再者，金剛摧（菩薩名）！菩薩如果見到頭上戴著花鬘（花環），這是八地初地，這實際上是有業障（行為的障礙）。如果初、中、后都生起定善心（專注的善念），捨棄一切事物而不生愁惱，這樣才是清凈。如果得到一種顏色的花鬘，象徵初地；如果得到顏色不好的花鬘，象徵二地；如果得到多種顏色的花鬘，象徵三地；如果得到一切花鬘，象徵四地；如果得到龍花鬘（龍所持有的花環），象徵五地；如果得到天花鬘，象徵六地；如果得到天界各種花鬘，象徵七地；如果得到天人和合的花鬘，象徵八地。」「再者，金剛摧！菩薩如果夢中取得雜亂的花，這位菩薩是見到六地初地。這位菩薩應該勸化菩薩，如果有自在的力量，不侵犯欺壓他人。如果取得有色無香的花，象徵初地；如果取得有色有香的花，象徵二地；如果取得金色的花，象徵三地；如果取得各種顏色的花，象徵四地；如果取得水陸的花，象徵五地；如果取得水陸各種雜花，是見到六地。像這樣精勤修行。如果是魔業，或者是上地，或者是四地，一切如意的龍都會帶來。」「再者，金剛摧！菩薩如果夢中打鼓作樂，他是在九地見到處處，業障和魔業會增長，這時應該勤修多聞（廣泛學習佛法）和精進，對一切眾生生起平等心，這樣才是清凈。如果夢見在空中打鼓，象徵初地；如果夢見在平地上打鼓，象徵二地；如果夢見在村中打鼓，象徵三地；如果夢見在大城中打鼓，象徵四地；如果夢見在大眾中打鼓，象徵五地；如果夢見在屋頂上打鼓，象徵六地；如果夢見在山中打鼓，象徵七地；如果夢見在須彌山（佛教中的聖山）頂上打鼓，象徵八地；如果夢見在虛空中打鼓，象徵九地。要通過勤修智慧來去除魔業。」

【English Translation】 English version Purity. If one jeweled garland (a precious necklace) represents the first Bhumi (the first stage of a Bodhisattva's path), then two to seven jeweled garlands represent the seven Bhumis. If one obtains the Mani jeweled garland (wish-fulfilling jewel necklace) of a Chakravartin (an ideal universal ruler), it represents the eighth Bhumi. If one sees a heavenly jeweled garland, it represents the ninth Bhumi, which removes demonic activities (interferences from Mara). This is seeing the signs of karma (actions) arising from the first Bhumi. If one is playful, lazy, and associates with those who are playful, lazy, and unmindful, one should be aware (vigilant). Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva sees a flower garland on their head, this is the beginning of the eighth Bhumi, and it actually indicates karmic obstacles (hindrances from actions). If one generates a steadfastly virtuous mind in the beginning, middle, and end, and relinquishes all things without sorrow, then one is pure. If one obtains a garland of one color, it represents the first Bhumi; if one obtains a garland of unpleasant colors, it represents the second Bhumi; if one obtains a garland of various colors, it represents the third Bhumi; if one obtains all flower garlands, it represents the fourth Bhumi; if one obtains a dragon flower garland (a garland held by a dragon), it represents the fifth Bhumi; if one obtains a heavenly flower garland, it represents the sixth Bhumi; if one obtains various heavenly flower garlands, it represents the seventh Bhumi; if one obtains a mixed heavenly and human flower garland, it represents the eighth Bhumi. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of obtaining scattered flowers, this Bodhisattva is seeing the beginning of the sixth Bhumi. This Bodhisattva should encourage other Bodhisattvas, and if they have the power of freedom, they should not infringe upon or oppress others. If one obtains a colored flower without fragrance, it represents the first Bhumi; if one obtains a colored flower with fragrance, it represents the second Bhumi; if one obtains a golden flower, it represents the third Bhumi; if one obtains flowers of various colors, it represents the fourth Bhumi; if one obtains flowers from both land and water, it represents the fifth Bhumi; if one obtains various mixed flowers from both land and water, it is seeing the sixth Bhumi. One should diligently cultivate in this way. Whether it is demonic activity, or an upper Bhumi, or the fourth Bhumi, all wish-fulfilling dragons will bring them. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of playing drums and making music, they are seeing everywhere in the ninth Bhumi, and karmic obstacles and demonic activities will increase. At this time, one should diligently cultivate learning (studying the Dharma extensively) and diligence, and generate an equal mind towards all beings, and then one is pure. If one dreams of playing drums in the sky, it represents the first Bhumi; if one sees it on flat ground, it represents the second Bhumi; if one sees it in a village, it represents the third Bhumi; if one sees it in a large city, it represents the fourth Bhumi; if one sees it in a crowd, it represents the fifth Bhumi; if one sees it on a rooftop, it represents the sixth Bhumi; if one sees it in the mountains, it represents the seventh Bhumi; if one sees it on the summit of Mount Sumeru (a sacred mountain in Buddhism), it represents the eighth Bhumi; if one sees it in the void, it represents the ninth Bhumi. One should remove demonic activities through diligently cultivating wisdom.

「複次金剛摧！菩薩若夢中見日月蝕，是菩薩初地六地，毀滅善法、多諸煩惱、成就惡業，應以一切物施不望業報，如是清凈。見日月初出是見初地二地，見云三地，見聚云五地，見無塵霧六地，見日月中時除魔業業障。

「複次金剛摧！菩薩夢中見不凈涂身，是菩薩見初地三地。於前身毀罵賢聖，修惡行菩薩。此菩薩應三年中晝夜三時勤修懺悔，自後更不于餘人生輕慢心，應多修信解，如是清凈。以青淤泥自涂身者是初地，若涂半身是二地，若處處被涂是三地。乃至六地應覺魔業。

「複次金剛摧！菩薩若自夢見作王，此菩薩一切十地見處處地，有厚善根亦有厚艱難，不應於他希望，供養於他不起奸詐，修質直施，所有持戒與他共，不自讚不毀於他，如是以覺道。若在村中恐怖者是初地，若在僧房中是二地，若在園觀中是三地，若天祀中是四地，若在大城中是五地，若在山中是六地，若作閻浮提王是七地，若作轉輪王是八地，若在海中是九地，若在須彌山頂是十地。除魔業不勤精進，應念諸佛菩薩也。

「複次金剛摧！菩薩若夢王前若輔相前若大眾中，是菩薩是八地見。此雜煩惱，彼應教化眾生，應修供養自修清凈，如是清凈。彼初地施雜眾煩惱，二地戒，三地聞，四地定，五地持，六地通，

【現代漢語翻譯】現代漢語譯本：『再者，金剛摧（Vajradhvaja）！菩薩如果在夢中見到日蝕或月蝕，這表示這位菩薩處於初地（pramudita-bhumi）或六地（abhimukhi-bhumi），正在損毀善法、產生諸多煩惱、造作惡業。他應該以一切財物佈施，不求回報，這樣才能清凈。如果夢見太陽或月亮初升，表示他處於初地或二地（vimala-bhumi）；夢見云，表示處於三地（prabhakari-bhumi）；夢見云聚集，表示處於五地（sudurjaya-bhumi）；夢見沒有塵霧，表示處於六地；夢見太陽或月亮在正中，表示他正在消除魔業和業障。『再者，金剛摧！菩薩如果在夢中見到自己身上塗抹不凈之物，表示這位菩薩處於初地或三地。這是因為他前世譭謗賢聖，修行惡行。這位菩薩應該在三年中，晝夜三次勤修懺悔，之後不再對他人產生輕慢之心，應該多修信解，這樣才能清凈。如果用青淤泥塗抹自己身體，表示處於初地；如果塗抹半身，表示處於二地；如果到處都被塗抹，表示處於三地。乃至六地，應該警覺這是魔業。『再者，金剛摧！菩薩如果夢見自己當國王，這表示這位菩薩在十地（dasabhumi）的各個階段都有所見。他既有深厚的善根，也有深重的艱難。他不應該對他人有所期望，不應該爲了供養而對他人虛偽，應該修習正直的佈施，將自己所持的戒律與他人分享，不自我讚揚，也不譭謗他人，這樣才能覺悟正道。如果在村莊中感到恐懼，表示處於初地；如果在僧房中感到恐懼，表示處於二地；如果在園林中感到恐懼，表示處於三地；如果在祭祀場所感到恐懼，表示處於四地（arcismati-bhumi）；如果在城市中感到恐懼，表示處於五地；如果在山中感到恐懼，表示處於六地；如果成為閻浮提（Jambudvipa）的國王，表示處於七地（duramgama-bhumi）；如果成為轉輪王（chakravartin），表示處於八地（acala-bhumi）；如果在海中，表示處於九地（sadhumati-bhumi）；如果在須彌山（Sumeru）頂，表示處於十地（dharmamegha-bhumi）。如果出現魔業，不應該懈怠精進，應該憶念諸佛菩薩。『再者，金剛摧！菩薩如果在夢中出現在國王面前、輔相面前或大眾之中，這表示這位菩薩處於八地。他會受到雜亂煩惱的困擾，他應該教化眾生，應該修習供養，自我修持清凈，這樣才能清凈。他處於初地時，佈施會夾雜各種煩惱；處於二地時，持戒會夾雜各種煩惱；處於三地時，聽聞佛法會夾雜各種煩惱；處於四地時，禪定會夾雜各種煩惱；處於五地時，持守會夾雜各種煩惱；處於六地時，神通會夾雜各種煩惱；

【English Translation】 English version: 'Furthermore, Vajradhvaja! If a Bodhisattva sees a solar or lunar eclipse in a dream, it indicates that this Bodhisattva is in the first bhumi (pramudita-bhumi) or the sixth bhumi (abhimukhi-bhumi), destroying good dharmas, having many afflictions, and creating evil karma. He should give away all his possessions without expecting any reward, and thus he will be purified. If he sees the sun or moon rising, it indicates that he is in the first or second bhumi (vimala-bhumi); if he sees clouds, it indicates the third bhumi (prabhakari-bhumi); if he sees clouds gathering, it indicates the fifth bhumi (sudurjaya-bhumi); if he sees no dust or fog, it indicates the sixth bhumi; if he sees the sun or moon in the middle, it indicates that he is eliminating demonic activities and karmic obstacles. 'Furthermore, Vajradhvaja! If a Bodhisattva sees himself smeared with unclean things in a dream, it indicates that this Bodhisattva is in the first or third bhumi. This is because in his previous life he slandered the wise and holy, and practiced evil deeds. This Bodhisattva should diligently practice repentance three times a day and night for three years, and thereafter not have any contempt for others, and should cultivate faith and understanding, and thus he will be purified. If he smears his body with blue mud, it indicates the first bhumi; if he smears half of his body, it indicates the second bhumi; if he is smeared everywhere, it indicates the third bhumi. Up to the sixth bhumi, he should be aware that this is a demonic activity. 'Furthermore, Vajradhvaja! If a Bodhisattva dreams of being a king, it indicates that this Bodhisattva has seen the various stages of the ten bhumis (dasabhumi). He has both deep roots of goodness and great difficulties. He should not expect anything from others, should not be deceitful to others for the sake of offerings, should practice honest giving, share his precepts with others, not praise himself, and not slander others, and thus he will awaken to the path. If he feels fear in a village, it indicates the first bhumi; if he feels fear in a monastery, it indicates the second bhumi; if he feels fear in a garden, it indicates the third bhumi; if he feels fear in a place of worship, it indicates the fourth bhumi (arcismati-bhumi); if he feels fear in a city, it indicates the fifth bhumi; if he feels fear in the mountains, it indicates the sixth bhumi; if he becomes the king of Jambudvipa, it indicates the seventh bhumi (duramgama-bhumi); if he becomes a chakravartin, it indicates the eighth bhumi (acala-bhumi); if he is in the sea, it indicates the ninth bhumi (sadhumati-bhumi); if he is on the top of Mount Sumeru, it indicates the tenth bhumi (dharmamegha-bhumi). If demonic activities appear, he should not be lazy in his diligence, and should remember all the Buddhas and Bodhisattvas. 'Furthermore, Vajradhvaja! If a Bodhisattva appears in a dream before a king, a minister, or a large assembly, it indicates that this Bodhisattva is in the eighth bhumi. He will be troubled by mixed afflictions, and he should teach sentient beings, should practice offerings, and cultivate his own purity, and thus he will be purified. When he is in the first bhumi, his giving will be mixed with various afflictions; when he is in the second bhumi, his keeping of precepts will be mixed with various afflictions; when he is in the third bhumi, his hearing of the Dharma will be mixed with various afflictions; when he is in the fourth bhumi, his meditation will be mixed with various afflictions; when he is in the fifth bhumi, his upholding will be mixed with various afflictions; when he is in the sixth bhumi, his supernormal powers will be mixed with various afflictions;

七地說法，八地眷屬成就。

「複次金剛摧！菩薩若夢騎乘在園林中，此菩薩是九地初地見。此菩薩不知是世間利養飲食，為魔所牽縛，少於業障，應供給法師供養所須，應習寂默，如是趣向彼。初地無智行，二地無慧，三地無決定智，四地無禪智，五地無無礙智，七地無出生智，八地無莊嚴智，九地無愿智。

「複次金剛摧！菩薩若夢見所未見有村落僧坊人眾，此菩薩是初地六地。彼多艱難，應修唸佛，如是清凈。修信心施、修一切信解，見如是行相者是初地，若卒有所作是二地，若莊嚴是三地，若見莊嚴竟是四地，若見四眾聚會是五地，若見天眾是六地。

「複次金剛摧！菩薩若夢中得蓋，是初地七地見，佛所持，多艱難不為所屈，彼于說法人不應起惡意，如是清凈。若見花蓋是初地，若見琉璃蓋是二地，若見花及蓋是三地，若見物蓋是四地，若見畫莖蓋是五地，若鈴網蓋是六地，若見寶網蓋寶網垂覆是七地。除魔業不勤精進。

「複次金剛摧菩薩！若菩薩自夢與多人說法，此菩薩一切十地見，彼地地應覺知魔業業障。欲得決定辯當出推求，於一切物不應愛著，于求法人生清凈信心，修六和敬戒，如是清凈。若夢說云何修行施，此是初地。云何十善法，是二地。云何聞，是三地。云何頭

【現代漢語翻譯】現代漢語譯本：七地菩薩宣說佛法，八地菩薩的眷屬得以成就。

『再者，金剛摧（菩薩名）！菩薩如果夢見騎乘在園林中，這位菩薩是處於九地（菩薩修行階位，指第九個階段）的初見。這位菩薩不應執著於世間的利益和飲食，因為會被魔所束縛，雖然業障較少，但應該供養法師，提供他們所需，應該修習寂靜，如此才能趨向彼岸。初地（菩薩修行階位，指第一個階段）缺乏智慧的修行，二地缺乏慧，三地缺乏決定的智慧，四地缺乏禪定智慧，五地缺乏無礙的智慧，七地缺乏出生的智慧，八地缺乏莊嚴的智慧，九地缺乏願力的智慧。』

『再者，金剛摧！菩薩如果夢見從未見過的村落、僧坊和人群，這位菩薩是處於初地到六地（菩薩修行階位，指第一到第六個階段）。他們會經歷許多艱難，應該修習唸佛，如此才能清凈。修習信心佈施，修習一切信解。見到這種修行狀態的是初地，如果突然有所作為是二地，如果莊嚴是三地，如果見到莊嚴完成是四地，如果見到四眾（比丘、比丘尼、優婆塞、優婆夷）聚會是五地，如果見到天眾是六地。』

『再者，金剛摧！菩薩如果在夢中得到寶蓋，這是初地到七地（菩薩修行階位，指第一到第七個階段）的境界，是佛所持有的，雖然多有艱難，但不會被困難所屈服。他們不應該對說法的人產生惡意，如此才能清凈。如果見到花蓋是初地，如果見到琉璃蓋是二地，如果見到花和蓋是三地，如果見到物品蓋是四地，如果見到畫有莖的蓋是五地，如果見到鈴網蓋是六地，如果見到寶網蓋，寶網垂覆是七地。要去除魔業，不懈怠精進。』

『再者，金剛摧菩薩！如果菩薩夢見自己為眾人說法，這位菩薩是處於一切十地（菩薩修行階位，指全部十個階段）的境界，他們應該覺知到各個階段的魔業和業障。想要獲得決定的辯才，應當努力推求，不應該對任何事物產生愛著，對求法的人要生起清凈的信心，修習六和敬戒，如此才能清凈。如果夢見說如何修行佈施，這是初地。說如何修習十善法，是二地。說如何聽聞佛法，是三地。說如何...

【English Translation】 English version: The seventh-stage Bodhisattva expounds the Dharma, and the retinue of the eighth-stage Bodhisattva is accomplished.

'Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva dreams of riding in a garden, this Bodhisattva is in the initial vision of the ninth stage (a stage of Bodhisattva practice, referring to the ninth stage). This Bodhisattva should not be attached to worldly benefits and food, as they will be bound by demons. Although they have fewer karmic obstacles, they should provide for Dharma teachers, offering them what they need, and should practice silence. Only in this way can they approach the other shore. The first stage (a stage of Bodhisattva practice, referring to the first stage) lacks the practice of wisdom, the second stage lacks wisdom, the third stage lacks decisive wisdom, the fourth stage lacks meditative wisdom, the fifth stage lacks unobstructed wisdom, the seventh stage lacks the wisdom of birth, the eighth stage lacks the wisdom of adornment, and the ninth stage lacks the wisdom of vows.'

'Furthermore, Vajra Destroyer! If a Bodhisattva dreams of seeing villages, monasteries, and crowds of people that they have never seen before, this Bodhisattva is in the first to sixth stages (stages of Bodhisattva practice, referring to the first to sixth stages). They will experience many difficulties and should practice mindfulness of the Buddha, so that they may be purified. They should practice giving with faith and cultivate all understanding with faith. Seeing this state of practice is the first stage. If there is a sudden action, it is the second stage. If there is adornment, it is the third stage. If seeing the adornment completed, it is the fourth stage. If seeing the four assemblies (monks, nuns, laymen, and laywomen) gathered, it is the fifth stage. If seeing heavenly beings, it is the sixth stage.'

'Furthermore, Vajra Destroyer! If a Bodhisattva obtains a canopy in a dream, this is the realm of the first to seventh stages (stages of Bodhisattva practice, referring to the first to seventh stages), which is held by the Buddha. Although there are many difficulties, they will not be subdued by them. They should not harbor ill will towards those who preach the Dharma, so that they may be purified. If seeing a flower canopy, it is the first stage. If seeing a crystal canopy, it is the second stage. If seeing flowers and a canopy, it is the third stage. If seeing a material canopy, it is the fourth stage. If seeing a canopy with painted stems, it is the fifth stage. If seeing a bell-net canopy, it is the sixth stage. If seeing a jeweled net canopy, with the jeweled net hanging down, it is the seventh stage. They should remove demonic activities and not be lazy in their diligence.'

'Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva dreams of preaching the Dharma to many people, this Bodhisattva is in the realm of all ten stages (stages of Bodhisattva practice, referring to all ten stages). They should be aware of the demonic activities and karmic obstacles of each stage. If they want to obtain decisive eloquence, they should strive to seek it, and should not be attached to anything. They should generate pure faith in those who seek the Dharma, and practice the six harmonies and respect, so that they may be purified. If they dream of speaking about how to practice giving, this is the first stage. Speaking about how to practice the ten good deeds, it is the second stage. Speaking about how to listen to the Dharma, it is the third stage. Speaking about how to...

陀德，是四地。云何說空，是五地。云何說訶責習，是六地。云何說無染著，是七地。云何說莊嚴定，是八地。云何說莊嚴佛，是九地。云何說妙時，是十地。初地施財，二地戒財，三地方便財，四地具七財，五地奉給財是，六地決斷財，七地決定財，八地通無礙財，九地行財，十地得財。彼初地善根增上，二地戒增上，三地方便增上，四地所作增上，五地十二因緣增上，六地甚深忍增上，七地壞智增上，八地壞教化眾生增上，九地調伏增上，十地壞凈國土增上。

「複次金剛摧！菩薩若自夢見初立城郭，此菩薩是八地，受不退轉記。應親近供養甚深信解人，多決定疑悔法障，彼應供養法師得除疑悔，如是清凈。彼中住初地，疑道為得佛為不得佛是二地，教化眾生智疑是三地，出生定疑是四地，應作智疑是五地，道果疑是六地，出生疑是七地，遊戲疑是八地。

「複次金剛摧！菩薩若夢縛筏濁水中過，彼是七地初地，業障魔業增盛，應生增上欲心堅固不壞和合相應，無生明凈。若智方便艱難是初地，若欲修勤善身懈怠是二地，若心非時是三地，或時明是四地，若少無畏是五地，若教化艱難是六地，若佛法艱難是七地。

「複次金剛摧！菩薩若自夢集船，此菩薩是六地。若平等行六波羅蜜有艱難，當

【現代漢語翻譯】現代漢語譯本：陀德（Duta，頭陀行），是四地（指菩薩修行過程中的第四個階段）。如何說是空，是五地（指菩薩修行過程中的第五個階段）。如何說呵責習氣，是六地（指菩薩修行過程中的第六個階段）。如何說無染著，是七地（指菩薩修行過程中的第七個階段）。如何說莊嚴禪定，是八地（指菩薩修行過程中的第八個階段）。如何說莊嚴佛土，是九地（指菩薩修行過程中的第九個階段）。如何說妙時，是十地（指菩薩修行過程中的第十個階段）。初地佈施財物，二地持戒財物，三地善巧方便財物，四地具足七種財物，五地奉獻財物，六地決斷財物，七地決定財物，八地通達無礙財物，九地修行財物，十地獲得財物。他們初地善根增長，二地戒律增長，三地善巧方便增長，四地所作增長，五地十二因緣增長，六地甚深忍辱增長，七地壞滅智慧增長，八地壞滅教化眾生增長，九地調伏增長，十地壞滅清凈國土增長。複次，金剛摧（Vajrakshaya，金剛摧菩薩）！菩薩如果自己夢見初次建立城郭，此菩薩是八地，接受不退轉的授記。應當親近供養對甚深教義有信解的人，因為他有許多對佛法的疑惑和障礙，他應該供養法師以消除疑惑，這樣才能清凈。他住在初地時，疑惑是否能成佛是二地，教化眾生智慧的疑惑是三地，出生禪定的疑惑是四地，應該如何行智的疑惑是五地，道果的疑惑是六地，出生（佛性）的疑惑是七地，遊戲神通的疑惑是八地。複次，金剛摧！菩薩如果夢見被縛在筏子上在渾濁的水中渡過，他是七地初地，業障和魔業增盛，應該生起增上欲心，堅固不壞，和合相應，無生明凈。如果智慧方便艱難是初地，如果想要勤奮修行但身體懈怠是二地，如果心不在正時是三地，有時明悟是四地，如果少有無畏是五地，如果教化艱難是六地，如果佛法艱難是七地。複次，金剛摧！菩薩如果夢見自己聚集船隻，此菩薩是六地。如果平等修行六波羅蜜有困難，應當...

【English Translation】 English version: Duta (ascetic practices) is the fourth Bhumi (stage of a Bodhisattva's path). How to speak of emptiness is the fifth Bhumi. How to speak of criticizing habits is the sixth Bhumi. How to speak of non-attachment is the seventh Bhumi. How to speak of adorned Samadhi is the eighth Bhumi. How to speak of adorned Buddha lands is the ninth Bhumi. How to speak of the wonderful time is the tenth Bhumi. The first Bhumi is giving wealth, the second Bhumi is the wealth of precepts, the third Bhumi is the wealth of skillful means, the fourth Bhumi is having seven kinds of wealth, the fifth Bhumi is offering wealth, the sixth Bhumi is the wealth of decisive action, the seventh Bhumi is the wealth of determination, the eighth Bhumi is the wealth of unobstructed understanding, the ninth Bhumi is the wealth of practice, and the tenth Bhumi is the wealth of attainment. In the first Bhumi, the roots of goodness increase; in the second Bhumi, precepts increase; in the third Bhumi, skillful means increase; in the fourth Bhumi, actions increase; in the fifth Bhumi, the twelve links of dependent origination increase; in the sixth Bhumi, profound patience increases; in the seventh Bhumi, the wisdom of destruction increases; in the eighth Bhumi, the destruction of teaching sentient beings increases; in the ninth Bhumi, taming increases; and in the tenth Bhumi, the destruction of pure lands increases. Furthermore, Vajrakshaya (the Bodhisattva Vajrakshaya)! If a Bodhisattva dreams of first establishing a city, this Bodhisattva is at the eighth Bhumi and receives the prediction of non-retrogression. One should draw near to and make offerings to those who have faith and understanding in the profound teachings, because they have many doubts and obstacles regarding the Dharma. They should make offerings to Dharma masters to eliminate doubts, thus becoming pure. When they dwell in the first Bhumi, doubting whether they will attain Buddhahood is the second Bhumi; doubting the wisdom of teaching sentient beings is the third Bhumi; doubting the arising of Samadhi is the fourth Bhumi; doubting how to practice wisdom is the fifth Bhumi; doubting the fruit of the path is the sixth Bhumi; doubting the arising (of Buddha-nature) is the seventh Bhumi; and doubting the play of supernatural powers is the eighth Bhumi. Furthermore, Vajrakshaya! If a Bodhisattva dreams of being bound on a raft crossing turbid water, they are at the beginning of the seventh Bhumi. The obstacles of karma and demonic influences are increasing. They should generate an increased desire, firm and unbreakable, in harmony and accordance, with the clarity of non-arising. If wisdom and skillful means are difficult, it is the first Bhumi; if one desires to practice diligently but the body is lazy, it is the second Bhumi; if the mind is not at the right time, it is the third Bhumi; sometimes there is clarity, it is the fourth Bhumi; if there is little fearlessness, it is the fifth Bhumi; if teaching is difficult, it is the sixth Bhumi; and if the Buddha Dharma is difficult, it is the seventh Bhumi. Furthermore, Vajrakshaya! If a Bodhisattva dreams of gathering ships, this Bodhisattva is at the sixth Bhumi. If there are difficulties in practicing the six Paramitas equally, one should...

行無依六波羅蜜，如是清凈。若夢作船未竟是初地，作船竟是二地，若夢二船並是三地，若並縛二船是四地，見大眾上船是五地，見入船去是六地。

「複次金剛摧！菩薩若自夢見云雷放電，是菩薩五地初地。彼魔業增上、少於業障，當多思善念舍所愛物，集陀羅尼，如是清凈。若見雲雨電驚怖是初地，若不驚怖是二地，若憶念法是三地，若住山頂憶念是四地，若空中念是五地。除魔業。若上地龍來集會、奉事所作，不生驚怖。

「複次金剛摧！菩薩若夢莊嚴得刀，此菩薩是初地三地。此魔業業障增盛，彼應親近忍波羅蜜、毗梨耶波羅蜜、般若波羅蜜，如是清凈。若是垢膩刀是初地，得無垢刀是二地，得利刀是三地。

「複次金剛摧！菩薩若夢中得器物，此菩薩是七地，如是相應當修行。彼不定有魔業業障，應勤行四攝法，如是清凈。應凈除六地，退法得增上七地。

「複次金剛摧！菩薩若自夢示眾生道，此是一切十地相。此如是初相應，覺業障、煩惱障，應供養親近法師，舍一切物，勤修精進，如是趣向。若見乘在道轉動是初地，示趣園觀道是二地，示趣城道是三地，示阿練若道是四地，示山道是五地，示趣海道是六地，示天道是七地，示聲聞道是八地，示菩薩道是九地，示佛道是十地。

說示道竟示地初地，覺魔業、覺煩惱業，此前六地無過也。

「複次金剛摧！菩薩若夢中入園林中，此菩薩八地初地。彼夢中受魔業煩惱業，夢驚怖悟已生愁苦，此應當修空聽甚深法，應當默然離於睡眠，應親近決定說道法者，如是清凈。若自夢退失王位心生驚怖是初地，夢破戒驚怖是二地，夢法沒盡驚怖是三地，夢法師無常驚怖是四地，若夢為火所燒驚怖是五地，夢被驚怖是六地，夢墮山驚怖是七地，夢見世尊入涅槃驚怖是八地。不勤進六地覺魔業。

「複次金剛摧！菩薩若夢中見五穀聚，此菩薩是八地上地住。初地第二地如是見不勤進，見魔業不要談說。前身曾供養諸佛，多諸艱難，不依一切世間，不觀于舍守護三業，如是清凈。夢見聚谷是七地，夢聚三千大千世界谷是八地，若夢五穀聚熟是九地，若夢刈谷是十地。

「複次金剛摧！菩薩若夢中見治眾生病，此菩薩是八地。少於業障、魔業增盛，應修大悲勤勸化不生疑悔，如是相應。夢治小兒是初地，若夢治女人是二地，若夢治大人是三地，若夢治熱病是四地，若夢治白癩病是五地，若夢治自殘病是六地，若夢治干消病是七地，若夢治鬼病是八地。除魔業，應修集忍行，成就菩薩大悲善心。

「複次金剛摧！菩薩若自聞授菩提記，此菩

薩是見十地。此受記，魔業業障應覺知受十地記。初地受道記，二地受菩薩行記，三地受忍記，四地受愿記，五地受三昧記，六地受慧記，七地受方便記，八地受出過聲聞辟支佛地一切知記，九地受一生補處記，十地受佛灌頂記。彼修大悲般若波羅蜜，善權方便親近，如是趣向。

「複次金剛摧！菩薩若夢中覺道，此菩薩是初地。應覺大悲、應勤修精進、應信善心，如是趣向。覺知是八地，動三千大千世界是九地，夢放光諸天大聲歌頌喜嘯是十地。初地七地，不勤進魔業如是相。

「複次金剛摧！菩薩若夢中得滿瓶，此菩薩見一切十地，當如是知。若村中得是初地，若門中得是二地，若道中得是三地，若樹下得是四地，若住得是五地，若坐得是六地，若山頂頭得是七地，若空中得是八地，若食時得是九地，若莊嚴乘騎若園觀是十地。此地地魔業業障應覺，如是清凈趣向。」

爾時世尊而說偈言。

「如是相所得，　　決定無有疑，　大士應如是，　　莫見他少短，　人德難可量。　　大海可熾火，　火中可生水，　　此一一有相，　若退于菩提，　　終無有是處。　若以于兩肩，　　頂戴于須彌，　游至於十方，　　恒河沙世界；　如是之相貌，　　此事猶可作，　如此菩提心

【現代漢語翻譯】現代漢語譯本：薩（薩，指菩薩）是證悟十地（菩薩修行過程中的十個階段）的境界。這種受記（預言成佛）的境界，魔的業障應該覺知到，並接受十地的受記。初地（歡喜地）接受道（菩提之道）的受記，二地（離垢地）接受菩薩行（菩薩的修行）的受記，三地（發光地）接受忍（忍辱）的受記，四地（焰慧地）接受愿（願力）的受記，五地（難勝地）接受三昧（禪定）的受記，六地（現前地）接受慧（智慧）的受記，七地（遠行地）接受方便（善巧方便）的受記，八地（不動地）接受超越聲聞（小乘修行者）和辟支佛（獨覺）境界的一切智（佛的智慧）的受記，九地（善慧地）接受一生補處（下一世將成佛）的受記，十地（法雲地）接受佛的灌頂（佛的加持）的受記。他們修習大悲（偉大的慈悲）和般若波羅蜜（智慧的完美），善用方便法門親近，如此趨向于佛道。『再者，金剛摧（金剛摧，菩薩名）！菩薩如果在夢中覺悟了道，這位菩薩就是初地。應該覺悟大悲，應該勤奮修行精進，應該相信善心，如此趨向于佛道。覺知到是八地，震動三千大千世界是九地，夢中放出光明，諸天大聲歌頌喜悅歡呼是十地。初地到七地，不勤奮精進，魔的業障就是這樣的相貌。『再者，金剛摧！菩薩如果在夢中得到裝滿的瓶子，這位菩薩就見到了所有十地，應當這樣理解。如果在村中得到，是初地；如果在門中得到，是二地；如果在道路中得到，是三地；如果在樹下得到，是四地；如果站立時得到，是五地；如果坐著時得到，是六地；如果在山頂上得到，是七地；如果在空中得到，是八地；如果在吃飯時得到，是九地；如果乘坐莊嚴的車輛或在園林中觀賞時得到，是十地。這些地所對應的魔的業障應該覺知，如此清凈地趨向于佛道。』這時，世尊說了偈語：『像這樣得到的相，決定沒有疑惑，大士（菩薩）應當這樣，不要看到別人的缺點，人的德行難以衡量。大海可以被點燃，火中可以生出水，這些都是有相的，如果退失菩提心，絕對沒有這種可能。如果用雙肩頂戴須彌山（一座巨大的山），遊歷於十方，像恒河沙一樣多的世界；這樣的相貌，這件事還可以做到，像這樣的菩提心（覺悟之心）』

【English Translation】 English version: Sa (Sa, referring to Bodhisattva) is the realization of the ten bhumis (ten stages in the Bodhisattva's path). This prophecy (prediction of Buddhahood), the karmic obstacles of Mara should be recognized, and the prophecy of the ten bhumis should be accepted. The first bhumi (Joyful Ground) receives the prophecy of the path (the path to enlightenment), the second bhumi (Immaculate Ground) receives the prophecy of the Bodhisattva's practice, the third bhumi (Luminous Ground) receives the prophecy of patience, the fourth bhumi (Blazing Wisdom Ground) receives the prophecy of vows, the fifth bhumi (Difficult to Conquer Ground) receives the prophecy of samadhi (meditative concentration), the sixth bhumi (Manifest Ground) receives the prophecy of wisdom, the seventh bhumi (Far-Going Ground) receives the prophecy of skillful means, the eighth bhumi (Immovable Ground) receives the prophecy of all-knowing wisdom (Buddha's wisdom) that transcends the realms of Sravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas), the ninth bhumi (Good Wisdom Ground) receives the prophecy of being a 'one-life-away' Bodhisattva (next life will become a Buddha), and the tenth bhumi (Cloud of Dharma Ground) receives the prophecy of the Buddha's consecration. They cultivate great compassion and Prajnaparamita (perfection of wisdom), skillfully use expedient means to approach, and thus move towards the path of Buddhahood. 『Furthermore, Vajra Destroyer (Vajra Destroyer, a Bodhisattva's name)! If a Bodhisattva awakens to the path in a dream, this Bodhisattva is at the first bhumi. One should awaken to great compassion, should diligently cultivate diligence, and should believe in good intentions, thus moving towards the path of Buddhahood. Recognizing it is the eighth bhumi, shaking the three thousand great thousand worlds is the ninth bhumi, and dreaming of emitting light and the devas singing praises and rejoicing loudly is the tenth bhumi. From the first to the seventh bhumi, without diligent effort, the karmic obstacles of Mara appear in this way.』『Furthermore, Vajra Destroyer! If a Bodhisattva obtains a full vase in a dream, this Bodhisattva has seen all ten bhumis, and should understand it in this way. If obtained in a village, it is the first bhumi; if obtained in a doorway, it is the second bhumi; if obtained on a road, it is the third bhumi; if obtained under a tree, it is the fourth bhumi; if obtained while standing, it is the fifth bhumi; if obtained while sitting, it is the sixth bhumi; if obtained on a mountaintop, it is the seventh bhumi; if obtained in the air, it is the eighth bhumi; if obtained while eating, it is the ninth bhumi; if obtained while riding a decorated vehicle or while viewing a garden, it is the tenth bhumi. The karmic obstacles of Mara corresponding to these bhumis should be recognized, and one should thus purely move towards the path of Buddhahood.』 At that time, the World Honored One spoke in verses: 『The signs obtained in this way, are definitely without doubt, a great being (Bodhisattva) should be like this, do not see the shortcomings of others, the virtue of a person is difficult to measure. The ocean can be ignited, water can be produced from fire, these are all with form, if one retreats from the Bodhi mind, there is absolutely no such possibility. If one carries Mount Sumeru (a huge mountain) on both shoulders, and travels to the ten directions, to worlds as numerous as the sands of the Ganges; such a feat, this can still be done, but not the Bodhi mind (mind of enlightenment)』

，　　終無有退轉。　大地可反覆，　　菩提心退轉，　終無有是處。　　此中少功德，　若有善心人，　　以向無上道，　有四法無量。　　世間無智者，　虛空界難知，　　如是眾生界，　佛知菩提心。　　愚者應當知，　諸菩薩所行，　　不應生輕毀。　可以一小草，　　測量于大海，　眾生之所行，　　不可得思議。　假使大海水，　　盡融為洋銅，　為己身命故，　　猶尚可飲盡，　于諸菩薩行，　　終不可輕毀。　如飲洋銅苦，　　其苦不可數，　或有業障礙，　　或為魔所亂，　彼人受生處，　　終無有憂悔。　若人為樂故，　　于惡色愚癡，　破戒可厭惡，　　不可恭敬者，　如是等人所，　　不應生輕慢。　眾生之所行，　　甚難可得知，　猶如舍利弗，　　寂默入禪定，　能於一心中，　　唯知五十心。　猶如諸世尊，　　一念知無量，　不應于諸佛，　　而生於疑心。　猶如阿羅漢，　　不知自境界，　況復當能知，　　眾生之境界。　是故一切人，　　不應作是言，　我能知眾生，　　心中之所念。　我見染服人，　　須臾著白衣，　如是念念間，　　唸唸有變異，　況誰能復知，　　真實者愚患。　譬如阿阇世，　　殺

【現代漢語翻譯】現代漢語譯本最終不會有退轉。大地可以翻轉，菩提心（bódhicitta，覺悟之心）退轉，最終不會有這種情況。這裡面有少許功德，如果有善心的人，以此趨向無上的道，有四種無量的功德。世間沒有智慧的人，虛空界難以知曉，如同眾生界一樣，佛知道菩提心。愚笨的人應當知道，諸菩薩（bodhisattva，追求覺悟的修行者）所行，不應該輕視和譭謗。可以用一小草，測量大海，眾生的行為，不可思議。假使大海的水，全部融化成洋銅，爲了自己的生命，尚且可以喝盡，對於諸菩薩的修行，最終不可輕視和譭謗。如同喝洋銅的痛苦，那種痛苦不可計數，或者有業障的阻礙，或者被魔所擾亂，那個人所受生的處境，最終不會有憂愁和後悔。如果有人爲了快樂，對於惡劣的色慾愚癡，破戒的人可厭惡，不可恭敬的人，對於這樣的人，不應該輕視和怠慢。眾生的行為，很難得知，如同舍利弗（Śāriputra，佛陀的十大弟子之一），寂靜地進入禪定，能在一念之間，只知道五十個心念。如同諸世尊（buddha，佛陀），一念知道無量，不應該對於諸佛，而產生懷疑之心。如同阿羅漢（arhat，已證悟的聖者），不知道自己的境界，何況能夠知道，眾生的境界。所以一切人，不應該說，我能知道眾生，心中所想的念頭。我看到穿染衣的人，一會兒穿上白衣，這樣唸唸之間，唸唸都有變化，何況誰能知道，真實者的愚癡和困惑。譬如阿阇世（Ajātaśatru，古印度國王），殺

【English Translation】 English version Ultimately, there will be no turning back. The earth can be overturned, but the Bodhicitta (the mind of enlightenment) turning back, Ultimately, there will be no such situation. There is little merit here, If there is a person with a good heart, using this to move towards the unsurpassed path, There are four immeasurable merits. The world has no wise people, The realm of emptiness is difficult to know, just like the realm of sentient beings, The Buddha knows the Bodhicitta. Foolish people should know, The practices of the Bodhisattvas (beings seeking enlightenment) should not be despised or slandered. A small blade of grass can be used to measure the ocean, The actions of sentient beings are inconceivable. If the water of the ocean were all melted into molten copper, For the sake of one's own life, one could still drink it all, Regarding the practices of the Bodhisattvas, one should ultimately not despise or slander them. Like the suffering of drinking molten copper, that suffering is countless, Or there are obstacles of karma, or one is disturbed by demons, The place where that person is born will ultimately have no sorrow or regret. If someone is foolishly attached to evil desires for pleasure, A person who breaks precepts is detestable, a person who is not worthy of respect, Towards such people, one should not be contemptuous or negligent. The actions of sentient beings are very difficult to know, Like Śāriputra (one of the Buddha's ten great disciples), quietly entering meditation, In one moment of thought, he can only know fifty thoughts. Like the Buddhas (enlightened ones), in one thought they know immeasurable things, One should not have doubts about the Buddhas. Like an Arhat (an enlightened saint), who does not know his own realm, How much less can he know the realm of sentient beings. Therefore, all people should not say, I can know the thoughts in the minds of sentient beings. I see a person wearing dyed clothes, and in a moment they put on white clothes, In this way, from moment to moment, there are changes, How much less can anyone know the foolishness and confusion of the real ones. For example, Ajātaśatru (an ancient Indian king), killed

害於己父，　又于如來所，　　而生惡逆心，　還於一念中，　　深悔過罪心，　即能除罪報，　　脫于惡道苦。　況有能自生，　　清凈善心者，　此心或時縛，　　此心或時解，　此身是無記，　　亦無有所知，　云何令此身，　　而有於過惡？　是身亦不應，　　親近於身色，　亦復所不應，　　殺害他人身。　譬如真凈金，　　墮于不凈中，　本性常清凈，　　不凈不能損。　彼人雖貪樂，　　行於世間法，　彼人實功德，　　善心無損減。　王子長者子，　　眾中作戲笑，　一切諸大王，　　見者悉喜樂。　此眾生中行，　　或在天人中，　或食毒不死，　　或捉火不燒，　況于知覺者。　　世間愚癡人，　不能奪癡行，　　緣覺及聲聞，　不如施菩薩。　　清凈心福田，　平等猶如佛，　　菩薩等如佛，　見善心甚深。　　譬如恒河沙，　諸佛世界中，　　滿中七寶施；　若書持此經，　　欲比其功德，　倍數無比喻，　　善得於命利，　菩提心不失。　　若人為財故，　入于大海中，　　必當獲大利；　若持一切經，　　能為多人說，　不聞於此經，　　不知眾生行。　以是因緣故，　　應當知勝如，　不自讚己德，　　不應謗毀他

【現代漢語翻譯】現代漢語譯本如果有人傷害了自己的父親，又對如來（Tathagata，佛的稱號）生起惡逆之心，但在一念之間，深深地懺悔自己的過錯，就能消除罪報，脫離惡道的痛苦。更何況那些能夠自己生起清凈善心的人呢？這顆心有時會被束縛，有時又會得到解脫。這個身體是無記（avyākrta，既非善也非惡的狀態），也沒有任何知覺，怎麼能讓這個身體有罪惡呢？這個身體也不應該親近身體的色慾，也不應該殺害他人的身體。譬如純凈的黃金，即使掉入不潔凈的地方，其本性仍然是清凈的，不會被不潔凈所損害。那個人即使貪戀世俗的享樂，行於世間法，他的功德實際上並沒有減少，他的善心也沒有受到損害。王子或長者的兒子，在眾人中嬉戲玩鬧，一切諸大王見到他們都會感到喜悅。這些眾生在世間行走，或者在天人之中，有時吃下毒藥也不會死，有時抓住火焰也不會被燒傷，更何況是有知覺的人呢？世間愚癡的人，不能奪走愚癡的行為，緣覺（pratyekabuddha，獨自覺悟者）和聲聞（sravaka，聽聞佛法而修行者），不如佈施給菩薩（bodhisattva，發願成佛的修行者）。清凈的心是福田，平等如同佛陀，菩薩等同於佛陀，他們的善心非常深厚。譬如恒河沙數那麼多的佛世界中，都充滿七寶（七種珍寶）用來佈施；如果有人書寫並受持這部經典，想要比擬其功德，其倍數是無法比喻的，他能善得生命的利益，菩提心（bodhicitta，求證佛果之心）也不會失去。如果有人爲了財富，進入大海之中，必定會獲得巨大的利益；如果有人受持一切經典，並能為眾人宣說，卻不聽聞這部經典，就不能瞭解眾生的行為。因為這個緣故，應當知道這部經典的殊勝之處，不應該自我讚美自己的功德，也不應該誹謗詆譭他人。

【English Translation】 English version If someone harms their own father and also generates a rebellious mind towards the Tathagata (Buddha's title), but in a single moment, deeply repents their wrongdoings, they can eliminate the karmic retribution and escape the suffering of evil paths. How much more so for those who can generate pure good intentions themselves? This mind is sometimes bound, and sometimes it is liberated. This body is indeterminate (avyākrta, neither good nor bad), and has no awareness, how can this body have wrongdoings? This body should not be attached to the sensual pleasures of the body, nor should it kill the bodies of others. For example, pure gold, even if it falls into an unclean place, its nature remains pure and is not damaged by the uncleanliness. Even if that person is greedy for worldly pleasures and engages in worldly practices, their merits are not actually diminished, and their good intentions are not harmed. A prince or the son of an elder, playing and joking among the crowd, all the great kings who see them will feel joy. These beings walk in the world, or among the gods and humans, sometimes they eat poison and do not die, sometimes they grasp fire and are not burned, how much more so for those who have awareness? The foolish people of the world cannot take away foolish actions, the pratyekabuddhas (solitary realizers) and sravakas (disciples who hear the teachings), are not as good as giving to a bodhisattva (one who seeks enlightenment). A pure mind is a field of merit, equal to the Buddha, bodhisattvas are equal to the Buddha, their good intentions are very profound. For example, if the Buddha worlds as numerous as the sands of the Ganges River were filled with the seven treasures (seven kinds of precious gems) for giving; if someone writes and upholds this sutra, wanting to compare its merits, the multiple is beyond comparison, they will obtain the benefits of life, and the bodhicitta (the mind of enlightenment) will not be lost. If someone enters the great ocean for wealth, they will surely obtain great benefits; if someone upholds all the sutras and can explain them to many people, but does not hear this sutra, they will not understand the actions of sentient beings. Because of this reason, one should know the superiority of this sutra, one should not praise one's own merits, nor should one slander and defame others.

，　善心行清行。　　若欲速覺悟，　第一菩提道，　　樂阿練若處，　常護諸情根，　　勤修于精進，　遠離於親里，　　修第一義慈。　如是當速疾，　　得於菩提道。」

爾時世尊說此經時，六萬天人得不退于阿耨多羅三藐三菩提；十八那由他天人未發心者令發菩提之心。聞此經故除舍八十劫生死之罪，是故若欲不捨菩提者，當受持此經，讀誦通利善思念之，勤于方便忍受歡喜奉行。

爾時眾中十千菩薩，欲退菩提心，生於疑悔，欲還歸家，不知障及魔業過。聞說此經，舍除罪過，於世尊前生少信心，於此世界當與彌勒菩薩一時成佛。凈除二十劫魔業，不起此坐住一生補處，當生他方世界，彌勒成佛時當一時成佛，彼除二十劫魔業及煩惱故。菩薩但聞此經尚能多作利益，況受持讀誦顯說。

佛說此經已，天、人、阿修羅歡喜奉行。

大寶積經卷第十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十七

大唐三藏菩提流志奉　詔譯

無量壽如來會第五之一

如是我聞：

一時佛住王舍城耆阇崛山中，與大比丘眾萬二千人俱，皆是諸大聲聞眾所知識，其名曰：尊者阿若憍陳如、馬勝、大名有賢、無垢、須跋陀羅、善稱

【現代漢語翻譯】現代漢語譯本『善心』應以清凈的行為來實踐。如果想要快速覺悟，達到最高的菩提之道，就應當喜愛在寂靜的處所修行，經常守護自己的六根（眼、耳、鼻、舌、身、意），勤奮地修習精進，遠離親人和鄉里，修習最上乘的慈悲。這樣就能迅速地證得菩提之道。當時，世尊宣說此經時，六萬天人證得不退轉于阿耨多羅三藐三菩提（無上正等正覺）；一十八那由他（數量單位，指極大的數目）天人，尚未發菩提心的，因此經而發起了菩提之心。聽聞此經的緣故，能消除八十劫的生死罪業。因此，如果想要不捨棄菩提道，就應當受持此經，讀誦通利，善加思念，勤于方便，忍受一切，歡喜奉行。當時，大眾中有十千菩薩，想要退失菩提心，心生疑惑後悔，想要返回家鄉，不知道這是障礙和魔業的過失。聽聞此經后，舍除了罪過，在世尊面前生起了少許信心，他們在這個世界將與彌勒菩薩同時成佛。他們清除了二十劫的魔業，不起此座，住於一生補處（指下一生將成佛的菩薩），將往生到其他世界，在彌勒成佛時將同時成佛，這是因為他們消除了二十劫的魔業和煩惱的緣故。菩薩僅僅聽聞此經尚且能帶來如此多的利益，更何況是受持讀誦併爲他人宣說呢？佛陀說完此經后，天人、阿修羅（一種神道生物）都歡喜奉行。《大寶積經》卷第十六《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第十七大唐三藏菩提流志奉詔譯無量壽如來會第五之一如是我聞：一時，佛陀住在王舍城（古印度城市）的耆阇崛山（又名靈鷲山）中，與一萬二千位大比丘（出家受具足戒的男性佛教徒）在一起，他們都是大聲聞眾（佛陀的弟子）所熟知的，他們的名字是：尊者阿若憍陳如（最初的五比丘之一）、馬勝（五比丘之一）、大名有賢、無垢、須跋陀羅（佛陀最後度化的弟子）、善稱。

【English Translation】 English version 'Good mind' should be practiced with pure conduct. If one wishes to quickly awaken and attain the supreme path of Bodhi, one should delight in practicing in secluded places, constantly guard one's six senses (eyes, ears, nose, tongue, body, and mind), diligently cultivate diligence, stay away from relatives and hometowns, and practice the highest form of compassion. In this way, one can swiftly attain the path of Bodhi. At that time, when the World Honored One was expounding this sutra, sixty thousand devas (gods) attained non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment); eighteen nayutas (a large number) of devas who had not yet generated the Bodhi mind, generated the Bodhi mind because of this sutra. By hearing this sutra, one can eliminate the karmic sins of eighty kalpas (eons) of birth and death. Therefore, if one wishes not to abandon the path of Bodhi, one should uphold this sutra, recite it fluently, contemplate it well, diligently practice skillful means, endure everything, and joyfully practice it. At that time, among the assembly, there were ten thousand Bodhisattvas who wanted to retreat from the Bodhi mind, having doubts and regrets, wanting to return home, not knowing that these were the faults of obstacles and demonic activities. After hearing this sutra, they eliminated their sins, generated a little faith in front of the World Honored One, and they will attain Buddhahood in this world at the same time as Maitreya Bodhisattva. They cleared away the demonic activities of twenty kalpas, will not rise from this seat, and will dwell in the position of being a Bodhisattva in their last life before becoming a Buddha. They will be reborn in other worlds, and when Maitreya becomes a Buddha, they will become Buddhas at the same time, because they have eliminated the demonic activities and afflictions of twenty kalpas. Bodhisattvas who merely hear this sutra can bring about so many benefits, how much more so those who uphold, recite, and expound it to others? After the Buddha finished speaking this sutra, devas, humans, and asuras (a type of demigod) all joyfully practiced it. The Great Treasure Accumulation Sutra, Volume 16 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Volume 17 Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Fifth Assembly of the Immeasurable Life Tathagata, Part One Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (also known as Vulture Peak) in Rājagṛha (an ancient Indian city), together with twelve thousand great Bhikṣus (fully ordained male Buddhist monks), all of whom were well-known to the great Śrāvaka (disciples of the Buddha) assembly. Their names were: Venerable Ajñāta Kauṇḍinya (one of the first five disciples), Aśvajit (one of the five disciples), Mahānāman, Vimala, Subhadra (the last disciple converted by the Buddha), and Sucarita.

圓滿、憍梵缽提、優樓頻䗍迦葉、那提迦葉、伽耶迦葉、摩訶迦葉、舍利弗、大目揵連、摩訶迦旃延、摩訶劫賓那、摩訶注那、滿慈子、阿尼樓馱、離波多、上首王、住彼岸摩俱羅、難陀、有光善來、羅睺羅、阿難陀等，而為上首。復有菩薩摩訶薩眾，所謂普賢菩薩、文殊師利菩薩、彌勒菩薩，及賢劫中諸菩薩摩訶薩眾，前後圍繞。

又與賢護等十六丈夫眾俱，所謂善思惟義菩薩、慧辯才菩薩、觀無住菩薩、善化神通菩薩、光幢菩薩、智上菩薩、寂根菩薩、慧愿菩薩、香象菩薩、寶幢菩薩等，而為上首，咸共遵修普賢之道，滿足菩薩一切行愿，安住一切功德法中，到諸佛法究竟彼岸。愿於一切世界之中成等正覺，又愿生彼兜率陀天，于彼壽終降生右脅見行七步，放大光明，普佛世界六種震動，而自唱言：「我於一切世間最為尊貴。」釋梵諸天咸來親奉。又見習學書計歷數聲明伎巧醫方養生符印，及余博戲擅美過人。身處王宮厭諸欲境，見老病死悟世非常，捐舍國位逾城學道。解諸纓絡及迦尸迦，被服袈裟六年苦行，能於五濁剎中作斯示見。順世間故浴尼連河行趣道場，龍王迎贊，諸菩薩眾右繞稱揚。菩薩爾時受草，自敷菩提樹下，結加趺坐。又見魔眾合圍將加危害，菩薩以定慧力降伏魔怨，成無上覺。梵王勸請

【現代漢語翻譯】現代漢語譯本：與圓滿（Purna，佛陀十大弟子之一）、憍梵缽提（Gavampati，佛陀弟子，以善於諷誦律藏著稱）、優樓頻䗍迦葉（Uruvilva-Kasyapa，佛陀早期弟子，原為拜火教徒）、那提迦葉（Nadi-Kasyapa，優樓頻䗍迦葉之弟）、伽耶迦葉（Gaya-Kasyapa，優樓頻䗍迦葉之弟）、摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）、舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、大目揵連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）、摩訶迦旃延（Mahakatyayana，佛陀十大弟子之一，以論議著稱）、摩訶劫賓那（Mahakappina，佛陀弟子，以知天文著稱）、摩訶注那（Mahacunda，佛陀弟子，以善於說法著稱）、滿慈子（Purna Maitrayani-putra，佛陀十大弟子之一，以善於說法著稱）、阿尼樓馱（Aniruddha，佛陀十大弟子之一，以天眼著稱）、離波多（Revata，佛陀弟子，以禪定著稱）、上首王（Upali，佛陀十大弟子之一，以持戒著稱）、住彼岸摩俱羅（Makula，佛陀弟子）、難陀（Nanda，佛陀同父異母的弟弟）、有光善來（Sudarshana，佛陀弟子）、羅睺羅（Rahula，佛陀之子）、阿難陀（Ananda，佛陀十大弟子之一，以多聞著稱）等為上首。又有菩薩摩訶薩眾，即普賢菩薩（Samantabhadra）、文殊師利菩薩（Manjusri）、彌勒菩薩（Maitreya），以及賢劫中的諸菩薩摩訶薩眾，前後圍繞。又與賢護等十六丈夫眾在一起，他們是善思惟義菩薩、慧辯才菩薩、觀無住菩薩、善化神通菩薩、光幢菩薩、智上菩薩、寂根菩薩、慧愿菩薩、香象菩薩、寶幢菩薩等，他們為上首，都共同修習普賢菩薩之道，圓滿菩薩的一切行愿，安住於一切功德法中，到達諸佛法的究竟彼岸。他們發願在一切世界中成就正等正覺，又發願往生兜率陀天，在那裡壽命終結后，從右脅降生，行走七步，放出大光明，使普佛世界發生六種震動，並自唱言：『我於一切世間最為尊貴。』釋梵諸天都來親自侍奉。又看到他學習書寫、計算、曆法、聲明、技藝、醫方、養生、符印，以及其他博戲，都擅長且超越常人。身處王宮，厭倦各種慾望，見到衰老、疾病、死亡，領悟到世事無常，於是捨棄王位，逾越城墻出家學道。解下身上的瓔珞和迦尸迦衣，穿上袈裟，苦行六年，能在五濁惡世中示現這些景象。爲了順應世俗，在尼連河沐浴后前往道場，龍王前來迎接讚歎，諸菩薩眾右繞稱揚。菩薩當時接受草，自己鋪在菩提樹下，結跏趺坐。又看到魔眾合圍，想要加害，菩薩以定慧之力降伏魔怨，成就無上正覺。梵天王勸請他說法。

【English Translation】 English version: Together with Purna (one of the ten great disciples of the Buddha), Gavampati (a disciple of the Buddha known for his recitation of the Vinaya), Uruvilva-Kasyapa (an early disciple of the Buddha, formerly a fire worshipper), Nadi-Kasyapa (Uruvilva-Kasyapa's brother), Gaya-Kasyapa (Uruvilva-Kasyapa's brother), Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices), Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers), Mahakatyayana (one of the ten great disciples of the Buddha, known for his eloquence), Mahakappina (a disciple of the Buddha, known for his knowledge of astronomy), Mahacunda (a disciple of the Buddha, known for his skillful preaching), Purna Maitrayani-putra (one of the ten great disciples of the Buddha, known for his skillful preaching), Aniruddha (one of the ten great disciples of the Buddha, known for his divine eye), Revata (a disciple of the Buddha, known for his meditation), Upali (one of the ten great disciples of the Buddha, known for his adherence to the precepts), Makula (a disciple of the Buddha), Nanda (the Buddha's half-brother), Sudarshana (a disciple of the Buddha), Rahula (the Buddha's son), Ananda (one of the ten great disciples of the Buddha, known for his extensive learning), and others as leaders. There were also Bodhisattva Mahasattvas, namely Samantabhadra Bodhisattva, Manjusri Bodhisattva, Maitreya Bodhisattva, and all the Bodhisattva Mahasattvas of the Bhadrakalpa, surrounding them. Also with sixteen great men, such as the Bodhisattvas Good Thought, Eloquent Wisdom, Observing No Abiding, Good Transformation of Supernatural Powers, Light Banner, Supreme Wisdom, Tranquil Roots, Wise Aspiration, Fragrant Elephant, Jewel Banner, and others as leaders, all together practicing the path of Samantabhadra, fulfilling all the vows and practices of a Bodhisattva, abiding in all meritorious dharmas, and reaching the ultimate shore of all Buddha dharmas. They vowed to attain perfect enlightenment in all worlds, and also vowed to be born in the Tushita Heaven. After their lifespan there, they would descend from the right side, take seven steps, emit great light, causing the six kinds of earth tremors in all Buddha worlds, and proclaim: 'I am the most honored in all the world.' The Shakra and Brahma heavens would come to serve them personally. They also saw him learning writing, calculation, calendars, grammar, arts, medicine, health, talismans, and other games, all of which he excelled at and surpassed others. Living in the royal palace, he grew weary of all desires. Seeing old age, sickness, and death, he realized the impermanence of the world. Therefore, he abandoned his royal position, left the city, and began his spiritual practice. He removed his ornaments and Kasi garments, donned the monastic robe, and practiced asceticism for six years, able to demonstrate these signs in the five turbid realms. To accord with the world, he bathed in the Nairanjana River and proceeded to the Bodhi tree. The Dragon Kings came to greet and praise him, and the Bodhisattvas circumambulated him, chanting praises. The Bodhisattva then accepted grass, spread it himself under the Bodhi tree, and sat in full lotus posture. He also saw the demon hordes surrounding him, intending to harm him. The Bodhisattva, with the power of meditation and wisdom, subdued the demon enemies and attained unsurpassed enlightenment. The Brahma King then requested him to teach the Dharma.

轉於法輪，勇猛無畏佛音震吼，擊法鼓、吹法螺、建大法幢、然正法炬，攝受正法及諸禪定，雨大法雨澤潤含生，震大法雷開悟一切。諸佛剎土普照大光，世界之中地皆震動，魔宮摧毀驚怖波旬，破煩惱城墮諸見網，遠離黑法生諸白法。于佛施食能受能消，為調眾生宣揚妙理。或見微笑放百千光，升灌頂階受菩提記，或成佛道見入涅槃，使無量有情皆得漏盡，成熟菩薩無邊善根。如是諸佛剎中皆能示見。譬如幻師善知幻術，而能示見男女等相，于彼相中實無可得。如是如是，諸菩薩等善學無邊幻術功德故，能示見變化相應，能善了知變化之道故，示諸佛土見大慈悲，一切群生普皆饒益。菩薩願行成就無疆，無量義門通達平等，一切善法具足修成。諸佛剎中平等趣入，常為諸佛勸進加威。一切如來識知印可，為教菩薩作阿阇梨。常習相應無邊諸行，通達一切法界所行，能善了知有情及土，亦常發趣供諸如來。見種種身猶如影像，善學因陀羅網能破魔網，壞諸見網入有情網，能超煩惱眷屬及魔侶魔人。遠出聲聞辟支佛地，入空無相無愿法門，而能安住方便善巧。初不樂入二乘涅槃，得無生無滅諸三摩地，及得一切陀羅尼門，廣大諸根辯才決定，于菩薩藏法善能了知。佛華三昧隨時悟入，具一切種甚深禪定，一切諸佛皆悉見

前，於一念中遍游佛土，周旋往返不異其時。于難非難邊能了諸邊，敷演實際差別善知，得佛辯才住普賢行。善能分別眾生語言，超過世間一切之法，善知一切出世間法。得資具自在波羅蜜多，荷擔有情為不請友。能持一切如來法藏，安住不斷一切佛種。哀愍有情能開法眼，閉諸惡趣開善趣門。普觀有情能作父母兄弟之想，又觀眾生如己身想。證得一切讚歎功德，波羅蜜多能善了知，讚歎如來一切功德，及余稱讚諸功德法。如是菩薩摩訶薩眾無量無邊皆來集會。

爾時尊者阿難從坐而起，整理衣服，偏袒右肩右膝著地，合掌向佛，白言：「大德世尊！身色諸根悉皆清凈，威光赫奕如融金聚，又如明鏡凝照光暉。從昔已來初未曾見，喜得瞻仰生希有心。世尊今者入大寂定，行如來行皆悉圓滿，善能建立大丈夫行，思惟去來現在諸佛。世尊何故住斯念耶？」

爾時佛告阿難：「汝今云何能知此義？為有諸天來告汝耶？為以見我及自知耶？」

阿難白佛言

「世尊！我見如來光瑞希有故發斯念，非因天等。」

佛告阿難：「善哉善哉！汝今快問。善能觀察微妙辯才，能問如來如是之義。汝為一切如來、應、正等覺，及安住大悲利益群生如優曇花希有大士出見世間，故問斯義。又為哀愍利樂諸

【現代漢語翻譯】現代漢語譯本：他們在一念之間就能遍游諸佛國土，往返周旋如同瞬息之間。他們能明瞭各種困難與非困難的界限，善於闡述實際的差別，通曉佛的辯才，安住于普賢菩薩的行愿。他們善於分辨眾生的語言，超越世間一切法，通曉一切出世間法。他們獲得資具自在波羅蜜多（到達彼岸的智慧），以不請之友的身份承擔眾生的苦難。他們能持守一切如來的法藏，安住于不間斷的佛種。他們慈悲憐憫眾生，能開啟眾生的法眼，關閉惡道之門，開啟善道之門。他們普遍看待眾生，視他們如父母兄弟，又視眾生如自己。他們證得一切讚歎的功德，能善於了知波羅蜜多，讚歎如來的一切功德，以及其他稱讚功德的法。像這樣的菩薩摩訶薩（偉大的菩薩）眾，無量無邊都來了。

那時，尊者阿難從座位上站起來，整理好衣服，袒露右肩，右膝著地，合掌向佛，說道：『大德世尊！您的身色和諸根都清凈無染，威光赫赫如同熔化的金子，又像明鏡凝聚著光輝。我從前從未見過如此景象，今日有幸瞻仰，心中生起稀有之感。世尊您現在進入大寂定，所行持的如來之行都圓滿無缺，善於建立大丈夫的行持，思惟過去、現在、未來的諸佛。世尊，您為何安住于這樣的念頭呢？』

這時，佛告訴阿難：『你現在是如何得知這個含義的？是有諸天來告訴你呢？還是你通過觀察我而自己知道的呢？』

阿難對佛說：『世尊！我看到如來的光瑞如此稀有，所以才生起這樣的念頭，並非是由於天人等告知。』

佛告訴阿難：『善哉善哉！你問得很好。你善於觀察微妙的辯才，能向如來提出這樣的問題。你爲了讓一切如來、應供、正等覺（佛的稱號），以及安住大悲利益眾生的如優曇花般稀有的大士出現在世間，所以才問這個問題。也是爲了哀憫和利益眾生，

【English Translation】 English version: In a single thought, they could travel throughout the Buddha lands, going back and forth in an instant. They could understand the boundaries of difficulties and non-difficulties, skillfully explain the differences in reality, know the Buddha's eloquence, and abide in the practices of Samantabhadra (Universal Worthy). They were skilled in distinguishing the languages of sentient beings, transcending all worldly dharmas, and understanding all supramundane dharmas. They attained the Paramita (perfection) of possessing resources freely, bearing the burdens of sentient beings as uninvited friends. They could uphold all the Dharma treasures of the Tathagatas (Buddhas), and abide in the unbroken lineage of all Buddhas. They compassionately pitied sentient beings, able to open their Dharma eyes, close the doors to evil realms, and open the doors to good realms. They universally viewed sentient beings, regarding them as parents and siblings, and also regarding sentient beings as themselves. They attained all the merits of praise, were able to understand the Paramitas well, praised all the merits of the Tathagatas, and other dharmas that praise merits. Such Bodhisattva Mahasattvas (great Bodhisattvas), countless and boundless, all came.

At that time, the Venerable Ananda rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and with palms joined, addressed the Buddha, saying: 'Great Virtuous World Honored One! Your body and faculties are all pure and immaculate, your majestic light shines like molten gold, and like a clear mirror reflecting brilliance. I have never seen such a sight before, and today, I am fortunate to behold it, and a rare feeling arises in my heart. World Honored One, you are now entering the Great Tranquil Samadhi, and the practices of the Tathagatas that you have undertaken are all complete and flawless. You are skilled in establishing the practices of a great man, contemplating the Buddhas of the past, present, and future. World Honored One, why do you abide in such a thought?'

At that time, the Buddha said to Ananda: 'How do you now know this meaning? Did the devas (gods) come and tell you? Or did you know it by observing me and through your own understanding?'

Ananda replied to the Buddha: 'World Honored One! I saw the auspicious light of the Tathagata, which is so rare, and therefore, this thought arose in me, not because of the devas or others telling me.'

The Buddha said to Ananda: 'Excellent, excellent! You have asked well. You are skilled in observing subtle eloquence, and you are able to ask the Tathagata such a question. You ask this question for the sake of all Tathagatas, Arhats, Samyaksambuddhas (fully enlightened Buddhas), and for the sake of the great beings who abide in great compassion and benefit sentient beings, who are as rare as the Udumbara flower appearing in the world. It is also for the sake of compassion and benefit to sentient beings,'

眾生故，能問如來如是之義。阿難！如來、應、正等覺善能開示無量知見。何以故？如來知見無有障礙。阿難！如來、應、正等覺欲樂住世，能于念頃住無量無數百千億那由他劫，若復增過如上數量，而如來身及以諸根無有增減。何以故？如來得三昧自在到于彼岸，於一切法最勝自在。是故阿難！諦聽，善思念之，吾當為汝分別解說。」

阿難白佛言：「唯然世尊！愿樂欲聞。」

爾時佛告阿難：「往昔過阿僧祇無數大劫，有佛出現，號曰然燈。于彼佛前極過數量，有苦行佛出興於世。苦行佛前復有如來，號為月面。月面佛前過於數量，有旃檀香佛。于彼佛前有蘇迷盧積佛，盧積佛前復有妙高劫佛。如是展轉，有離垢面佛、不染污佛、龍天佛、山聲王佛、蘇迷盧積佛、金藏佛、照曜光佛、光帝佛、大地種姓佛、光明熾盛琉璃金光佛、月像佛、開敷花莊嚴光佛、妙海勝覺遊戲神通佛、金剛光佛、大阿伽陀香光佛、舍離煩惱心佛、寶增長佛、勇猛積佛、勝積佛、持大功德法施神通佛、映蔽日月光佛、照曜琉璃佛、心覺花佛、月光佛、日光佛、花瓔珞色王開敷神通佛、水月光佛、破無明暗佛、真珠珊瑚蓋佛、底沙佛、勝花佛、法慧吼佛、有師子吼鵝雁聲佛、梵音龍吼佛。如是等佛出現於世，相去劫數皆過數量。

【現代漢語翻譯】因為眾生的緣故，才能向如來請問這樣的道理。阿難！如來、應供、正等覺善於開示無量的知見。為什麼呢？因為如來的知見沒有障礙。阿難！如來、應供、正等覺如果想住世，能在瞬間住無量無數百千億那由他（極大的數量單位）劫，如果再超過這個數量，如來的身體和諸根也不會有增減。為什麼呢？因為如來得到三昧（禪定）自在，到達彼岸，對於一切法最勝自在。所以阿難！仔細聽，好好思考，我將為你們分別解說。阿難對佛說：『是的，世尊！我們很樂意聽。』這時佛告訴阿難：『過去經過阿僧祇（極大的數量單位）無數大劫，有佛出現，名為然燈（Dipamkara）。在然燈佛之前，經過極多的數量，有苦行佛出現於世。苦行佛之前又有如來，名為月面。月面佛之前經過極多的數量，有旃檀香佛。在旃檀香佛之前有蘇迷盧積佛（Sumeru Accumulation），蘇迷盧積佛之前又有妙高劫佛。這樣輾轉，有離垢面佛、不染污佛、龍天佛、山聲王佛、蘇迷盧積佛、金藏佛、照曜光佛、光帝佛、大地種姓佛、光明熾盛琉璃金光佛、月像佛、開敷花莊嚴光佛、妙海勝覺遊戲神通佛、金剛光佛、大阿伽陀香光佛、舍離煩惱心佛、寶增長佛、勇猛積佛、勝積佛、持大功德法施神通佛、映蔽日月光佛、照曜琉璃佛、心覺花佛、月光佛、日光佛、花瓔珞色王開敷神通佛、水月光佛、破無明暗佛、真珠珊瑚蓋佛、底沙佛、勝花佛、法慧吼佛、有師子吼鵝雁聲佛、梵音龍吼佛。』像這樣的佛出現於世，相隔的劫數都超過了極多的數量。

【English Translation】 It is because of sentient beings that they can ask the Tathagata about such meanings. Ananda! The Tathagata, the Arhat, the Samyaksambuddha, is skilled in revealing immeasurable knowledge and insight. Why is that? Because the Tathagata's knowledge and insight are without obstruction. Ananda! The Tathagata, the Arhat, the Samyaksambuddha, if desiring to dwell in the world, can dwell for immeasurable, countless hundreds of thousands of billions of nayutas (a large unit of number) of kalpas (eons) in a single thought. Even if it exceeds the above number, the Tathagata's body and faculties will not increase or decrease. Why is that? Because the Tathagata has attained Samadhi (meditative absorption) freely, reached the other shore, and is most free in all dharmas (teachings). Therefore, Ananda! Listen carefully, contemplate well, and I will explain it to you in detail. Ananda said to the Buddha, 'Yes, World Honored One! We are eager to hear.' Then the Buddha told Ananda, 'In the past, after countless great kalpas (eons) beyond asamkhya (an immeasurable number), a Buddha appeared named Dipamkara (Burning Lamp). Before that Buddha, after an extremely large number, a Buddha of Ascetic Practices appeared in the world. Before the Buddha of Ascetic Practices, there was another Tathagata named Moon Face. Before the Moon Face Buddha, after an extremely large number, there was the Sandalwood Fragrance Buddha. Before that Buddha, there was the Sumeru Accumulation Buddha. Before the Sumeru Accumulation Buddha, there was the Sublime Kalpa Buddha. In this way, there were the Buddha of Immaculate Face, the Buddha of Non-Contamination, the Dragon Heaven Buddha, the Mountain Voice King Buddha, the Sumeru Accumulation Buddha, the Golden Treasury Buddha, the Illuminating Light Buddha, the Light Emperor Buddha, the Great Earth Lineage Buddha, the Brightly Blazing Lapis Lazuli Golden Light Buddha, the Moon Image Buddha, the Open Flower Adornment Light Buddha, the Wonderful Ocean Supreme Enlightenment Playful Supernatural Power Buddha, the Vajra Light Buddha, the Great Agada Fragrance Light Buddha, the Buddha of Abandoning Affliction Mind, the Treasure Increase Buddha, the Courageous Accumulation Buddha, the Victorious Accumulation Buddha, the Buddha of Holding Great Merit Dharma Giving Supernatural Power, the Buddha of Obscuring the Sun and Moon Light, the Illuminating Lapis Lazuli Buddha, the Heart Awakening Flower Buddha, the Moonlight Buddha, the Sunlight Buddha, the Flower Garland Color King Open Supernatural Power Buddha, the Water Moonlight Buddha, the Buddha of Breaking Ignorance Darkness, the Pearl Coral Canopy Buddha, the Tishya Buddha, the Victorious Flower Buddha, the Dharma Wisdom Roar Buddha, the Buddha with Lion's Roar Goose and Swan Voice, the Brahma Sound Dragon Roar Buddha.' Such Buddhas appeared in the world, and the kalpas (eons) between them all exceeded an extremely large number.

彼龍吼佛未出世前無央數劫，有世主佛。世主佛前無邊劫數有佛出世，號世間自在王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、世尊。

「阿難！彼佛法中有一比丘名曰法處，有殊勝行愿及念慧力增上，其心堅固不動，福智殊勝人相端嚴。阿難！彼法處比丘往詣世間自在王如來所，偏袒右肩頂禮佛足，向佛合掌以頌讚曰：

「『如來無量無邊光，　　舉世無光可能喻，　　一切日月摩尼寶，　　佛之光威皆映蔽。　　世尊能演一音聲，　　有情各各隨類解，　　又能現一妙色身，　　普使眾生隨類見。　　戒定慧進及多聞，　　一切有情無與等，　　心流覺慧如大海，　　善能了知甚深法。　　惑盡過亡應受供，　　如是聖德惟世尊，　　佛有殊勝大威光，　　普照十方無量剎。　　我今稱讚諸功德，　　冀希福慧等如來，　　能救一切諸世間，　　生老病死眾苦惱。　　愿當安住三摩地，　　演說施戒諸法門，　　忍辱精勤及定慧，　　庶當成佛濟群生。　　為求無上大菩提，　　供養十方諸妙覺，　　百千俱胝那由他，　　極彼恒沙之數量。　　又愿當獲大神光，　　倍照恒沙億佛剎，　　及以無邊勝進力，　　感得殊勝廣凈居。

【現代漢語翻譯】現代漢語譯本：在龍吼佛（指未來的佛）未出世前的無數劫之前，有一位佛名為世主佛。在世主佛之前無邊劫數，有一位佛出世，號為世間自在王如來（Tathagata，如來）、應（Arhat，應供）、正等覺（Samyak-sambuddha，正遍知）、明行圓滿（Vidya-carana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上丈夫（Anuttara-purusa-damya-sarathi，無上調御丈夫）、調御士（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人導師）、佛（Buddha，覺者）、世尊（Bhagavat，世尊）。阿難！在那位佛的教法中，有一位比丘名為法處，他有殊勝的修行願望和增上的念慧力量，他的心堅定不動搖，福德和智慧都非常殊勝，相貌端正莊嚴。阿難！這位法處比丘前往世間自在王如來所在之處，偏袒右肩，頂禮佛足，向佛合掌，用偈頌讚嘆道：『如來的光明無量無邊，世間沒有任何光明可以比擬，一切的日月和摩尼寶珠，在佛的光輝威德面前都黯然失色。世尊能夠發出一種聲音，使一切有情眾生各自按照自己的類別理解；又能顯現一種微妙的色身，普遍使眾生按照自己的類別見到。戒、定、慧、精進和多聞，一切有情眾生都無法與您相比，您的心流和覺慧如同大海一般深廣，善於了知甚深的佛法。您已經斷盡了迷惑，超越了過失，應當接受供養，這樣的聖德唯有世尊您才具備。佛有殊勝的大威光，普遍照耀十方無量的佛剎。我今天稱讚您的種種功德，希望我的福德和智慧能夠與如來相等，能夠救度一切世間眾生，脫離生、老、病、死的種種苦惱。愿我能夠安住在三摩地（Samadhi，禪定）中，演說佈施、持戒等種種法門，以及忍辱、精進、禪定和智慧，希望能夠成就佛果，救度一切眾生。爲了求得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），我供養十方一切的妙覺（Buddha，佛），數量達到百千俱胝那由他（Nayuta，數量單位），乃至恒河沙數那麼多。又愿我能夠獲得大神光，加倍照耀恒河沙數億個佛剎，並且獲得無邊的殊勝精進力量，感得殊勝廣大的清凈居所。』

【English Translation】 English version: Innumerable kalpas (aeons) before the appearance of the Dragon Roar Buddha, there was a Buddha named Lord of the World Buddha. Before the Lord of the World Buddha, countless kalpas ago, a Buddha appeared, named World Sovereign King Tathagata (Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha), Vidya-carana-sampanna (Vidya-carana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi), Purusa-damya-sarathi (Purusa-damya-sarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), and Bhagavat (Bhagavat). Ananda! In that Buddha's Dharma, there was a Bhikshu (monk) named Dharma Place, who had extraordinary aspirations and increased power of mindfulness and wisdom. His mind was firm and unshakeable, his merits and wisdom were outstanding, and his appearance was dignified and solemn. Ananda! This Bhikshu Dharma Place went to where the World Sovereign King Tathagata was, bared his right shoulder, bowed at the Buddha's feet, and with palms joined, praised the Buddha with verses: 'The Tathagata's light is immeasurable and boundless, no light in the world can compare to it. All the suns, moons, and mani jewels are eclipsed by the Buddha's glorious power. The World Honored One can utter one sound, and all sentient beings understand it according to their own kind; and can manifest a wondrous form, enabling all beings to see it according to their own kind. In precepts, concentration, wisdom, diligence, and learning, no sentient being can compare to you. Your mind stream and wisdom are as vast as the ocean, and you are skilled in understanding the profound Dharma. You have exhausted delusion, transcended faults, and are worthy of offerings. Such holy virtues are only possessed by the World Honored One. The Buddha has extraordinary great light, which universally illuminates countless Buddha-lands in the ten directions. Today, I praise your merits, hoping that my merits and wisdom will be equal to the Tathagata, and that I can save all sentient beings in the world from the sufferings of birth, old age, sickness, and death. May I abide in Samadhi (Samadhi), expound the Dharma of giving, precepts, and so on, as well as patience, diligence, concentration, and wisdom, so that I may attain Buddhahood and save all beings. In order to seek Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), I offer to all the wonderful Buddhas in the ten directions, in numbers reaching hundreds of thousands of kotis (koti) of nayutas (Nayuta), even as many as the sands of the Ganges. May I also obtain great divine light, doubling the illumination of billions of Buddha-lands as numerous as the sands of the Ganges, and obtain boundless superior power of diligence, so as to attain a superior, vast, and pure abode.'

如是無等佛剎中，　　安處群生當利益，　　十方最勝之大士，　　彼皆當往生喜心。　　唯佛聖智慧證知，　　我今希求堅固力，　　縱沈無間諸地獄，　　如是願心終不退。　　一切世間無礙智，　　應當了知如是心。』

「複次阿難！法處比丘贊佛德已白言：『世尊！我今發阿耨多羅三藐三菩提心，惟愿如來為我演說如是等法，令於世間得無等等成大菩提，具攝清凈莊嚴佛土。』佛告比丘：『汝應自攝清凈佛國。』法處白佛言：『世尊！我無威力堪能攝受，唯愿如來說余佛土清凈莊嚴，我等聞已誓當圓滿。』爾時世尊為其廣說二十一億清凈佛土具足莊嚴，說是法時經于億歲。阿難！法處比丘于彼二十一億諸佛土中所有嚴凈之事悉皆攝受，既攝受已滿足五劫思惟修習。」

阿難白佛言：「世尊！彼世間自在王如來壽量幾何？」

世尊告曰：「彼佛壽量滿四十劫。阿難！彼二十一俱胝佛剎，法處比丘所攝佛國超過於彼。既攝受已，往詣世間自在王如來所，頂禮雙足右繞七匝，卻住一面白言：『世尊！我已攝受具足功德嚴凈佛土。』佛言：『今正是時，汝應具說令眾歡喜，亦令大眾皆當攝受圓滿佛土。』

「法處白言：『唯愿世尊大慈留聽，我今將說殊勝之愿。

「『若

【現代漢語翻譯】現代漢語譯本在這樣無與倫比的佛土中，安頓眾生，使他們得到利益，十方最殊勝的大菩薩們，他們都應當往生，心生歡喜。只有佛的聖智慧夠證知，我現在希求堅固的力量，即使沉淪在無間地獄中，這樣的願心也終究不會退轉。一切世間無礙的智慧，應當了知我這樣的心意。

『再者，阿難！法處比丘讚歎佛的功德后稟告佛說：』世尊！我現在發無上正等正覺的心，只希望如來為我演說這樣的法，使我在世間得到無與倫比的大菩提，具足攝受清凈莊嚴的佛土。』佛告訴比丘說：『你應該自己攝取清凈的佛國。』法處稟告佛說：『世尊！我沒有能力堪能攝受，只希望如來說說其他佛土的清凈莊嚴，我們聽了之後發誓要圓滿。』當時世尊為他廣說了二十一億清凈佛土的具足莊嚴，說這些法時經過了億年。阿難！法處比丘在那二十一億佛土中，所有莊嚴清凈的事都全部攝受，攝受之後，又用五個劫的時間思惟修習。

阿難稟告佛說：『世尊！那位世間自在王如來（Shijian Zizai Wang Rulai）的壽命有多長？』

世尊告訴他說：『那位佛的壽命圓滿四十劫。阿難！那二十一俱胝（俱胝，俱胝，指一億）佛剎，法處比丘所攝取的佛國超過了它們。攝取之後，前往世間自在王如來那裡，頂禮雙足，右繞七圈，退到一邊稟告說：』世尊！我已經攝取了具足功德莊嚴的佛土。』佛說：『現在正是時候，你應該詳細地說出來，讓大眾歡喜，也讓大眾都應當攝取圓滿的佛土。』

『法處稟告說：』只希望世尊大慈悲留心聽，我現在將要說殊勝的願望。

『如果』

【English Translation】 English version In such unparalleled Buddha lands, settling sentient beings to benefit them, the most excellent great Bodhisattvas of the ten directions, they should all be reborn, with joyful hearts. Only the sacred wisdom of the Buddha can know, I now seek steadfast strength, even if I sink into the Avici hell, such a vow will never retreat. The unobstructed wisdom of all the worlds should know my such intention.

'Furthermore, Ananda! The Bhikshu Dharmasthana (Dharmasthana, meaning 'place of Dharma') praised the Buddha's virtues and then said to the Buddha: 'World Honored One! I now aspire to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning 'unexcelled complete enlightenment'), I only wish that the Tathagata would expound such Dharma for me, so that I may attain unparalleled great Bodhi in the world, and fully gather pure and adorned Buddha lands.' The Buddha told the Bhikshu: 'You should gather your own pure Buddha land.' Dharmasthana said to the Buddha: 'World Honored One! I do not have the power to gather, I only wish that the Tathagata would speak of the pure adornments of other Buddha lands, and after hearing it, we vow to fulfill it.' At that time, the World Honored One extensively spoke of the complete adornments of twenty-one billion pure Buddha lands, and it took billions of years to speak of these Dharmas. Ananda! Bhikshu Dharmasthana gathered all the pure and adorned things in those twenty-one billion Buddha lands, and after gathering them, he spent five kalpas contemplating and practicing.

Ananda said to the Buddha: 'World Honored One! How long is the lifespan of that Tathagata World Sovereign King (Shijian Zizai Wang Rulai)?'

The World Honored One said: 'That Buddha's lifespan is a full forty kalpas. Ananda! Those twenty-one koti (koti, meaning 'ten million') Buddha lands, the Buddha land gathered by Bhikshu Dharmasthana surpasses them. After gathering them, he went to the place of the Tathagata World Sovereign King, bowed at his feet, circumambulated him seven times, and stood aside, saying: 'World Honored One! I have already gathered a Buddha land adorned with complete merits.' The Buddha said: 'Now is the right time, you should speak in detail so that the assembly will rejoice, and also so that the assembly should all gather a complete Buddha land.'

'Dharmasthana said: 'I only wish that the World Honored One, with great compassion, would listen, I am now going to speak of the supreme vows.

'If'

我證得無上菩提，國中有地獄、餓鬼、畜生趣者，我終不取無上正覺。

「『若我成佛，國中眾生有墮三惡趣者，我終不取正覺。

「『若我成佛，國中有情若不皆同真金色者，不取正覺。

「『若我成佛，國中有情形貌差別有好醜者，不取正覺。

「『若我成佛，國中有情不得宿念，下至不知億那由他百千劫事者，不取正覺。

「『若我成佛，國中有情若無天眼，乃至不見億那由他百千佛國土者，不取正覺。

「『若我成佛，國中有情不獲天耳，乃至不聞億那由他百千逾繕那外佛說法者，不取正覺。

「『若我成佛，國中有情無他心智，乃至不知億那由他百千佛國土中有情心行者，不取正覺。

「『若我成佛，國中有情不獲神通自在波羅蜜多，於一念頃不能超過億那由他百千佛剎者，不取正覺。

「『若我成佛，國中有情起于少分我我所想者，不取菩提。

「『若我成佛，國中有情若不決定成等正覺、證大涅槃者，不取菩提。

「『若我成佛，光明有限，下至不照億那由他百千及算數佛剎者，不取菩提。

「『若我成佛，壽量有限，乃至俱胝那由他百千及算數劫者，不取菩提。

「『若我成佛，國中聲聞無有知其數者，假使三千

【現代漢語翻譯】現代漢語譯本『我若證得無上菩提（anuttara-samyak-sambodhi，無上正等正覺），我的國土中若有地獄、餓鬼、畜生這三惡道眾生，我終究不證得無上正覺（anuttara-samyak-sambodhi）。』『如果我成佛，我的國土中的眾生若有墮入三惡道者，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果不是都呈現真金色，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果容貌有差別，有美醜之分，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果不能憶起宿命，甚至不能知曉億那由他（nayuta，數量單位）百千劫的事情，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果沒有天眼，甚至不能看見億那由他百千佛國土，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果沒有天耳，甚至不能聽到億那由他百千逾繕那（yojana，古印度長度單位）之外的佛陀說法，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果沒有他心智，甚至不能知曉億那由他百千佛國土中有情眾生的心念行為，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果沒有獲得神通自在波羅蜜多（paramita，到彼岸），不能在一念之間超越億那由他百千佛剎（buddhaksetra，佛的國土），我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果生起少許的我執和我所執，我終究不證得菩提（bodhi，覺悟）。』『如果我成佛，我的國土中的有情眾生如果不能決定成就正等正覺，證得大涅槃（nirvana，寂滅），我終究不證得菩提。』『如果我成佛，我的光明如果有限，甚至不能照耀億那由他百千及算數的佛剎，我終究不證得菩提。』『如果我成佛，我的壽命如果有限，甚至只有俱胝（koti，數量單位）那由他百千及算數劫，我終究不證得菩提。』『如果我成佛，我的國土中的聲聞（sravaka，聽聞佛法而修行的人）如果無法知曉其數量，即使三千

【English Translation】 English version 'If I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and if in my land there are beings in hell, hungry ghosts, or animals, I shall not attain Anuttara-samyak-sambodhi.' 'If I become a Buddha, and if there are beings in my land who fall into the three evil realms, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not all have the true color of gold, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land have differences in appearance, with some being beautiful and others ugly, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land cannot remember their past lives, even not knowing the events of billions of nayutas (a unit of number) of hundreds of thousands of kalpas (eons), I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not have the divine eye, even not seeing billions of nayutas of hundreds of thousands of Buddha lands, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not have the divine ear, even not hearing the Buddha's teachings beyond billions of nayutas of hundreds of thousands of yojanas (an ancient Indian unit of distance), I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not have the knowledge of others' minds, even not knowing the thoughts and actions of sentient beings in billions of nayutas of hundreds of thousands of Buddha lands, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not obtain the supernatural power of freedom, the paramita (perfection) of being able to surpass billions of nayutas of hundreds of thousands of Buddha-ksetras (Buddha lands) in a single moment, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land give rise to even a small thought of self or what belongs to self, I shall not attain Bodhi (enlightenment).' 'If I become a Buddha, and if the sentient beings in my land do not definitely attain perfect enlightenment and realize great Nirvana (liberation), I shall not attain Bodhi.' 'If I become a Buddha, and if my light is limited, even not illuminating billions of nayutas of hundreds of thousands and countless Buddha-ksetras, I shall not attain Bodhi.' 'If I become a Buddha, and if my lifespan is limited, even only lasting for kotis (a unit of number) of nayutas of hundreds of thousands and countless kalpas, I shall not attain Bodhi.' 'If I become a Buddha, and if the number of Sravakas (disciples who hear the teachings) in my land cannot be known, even if three thousand

大千世界滿中有情及諸緣覺，于百千歲盡其智算亦不能知；若有知者，不取正覺。

「『若我成佛，國中有情壽量有限齊者，不取菩提；唯除願力而受生者。

「『若我成佛，國中眾生若有不善名者，不取正覺。

「『若我成佛，彼無量剎中無數諸佛不共咨嗟稱歎我國者，不取正覺。

「『若我證得無上覺時，余佛剎中諸有情類聞我名已，所有善根心心迴向愿生我國，乃至十念若不生者，不取菩提；唯除造無間惡業、誹謗正法及諸聖人。

「『若我成佛，於他剎土有諸眾生髮菩提心，及於我所起清凈念，復以善根迴向愿生極樂。彼人臨命終時，我與諸比丘眾現其人前。若不爾者，不取正覺。

「『若我成佛，無量國中所有眾生聞說我名，以己善根迴向極樂。若不生者，不取菩提。

「『若我成佛，國中菩薩皆不成就三十二相者，不取菩提。

「『若我成佛，于彼國中所有菩薩，于大菩提咸悉位階一生補處。唯除大愿諸菩薩等，為諸眾生被精進甲，勤行利益修大涅槃，遍諸佛國行菩薩行，供養一切諸佛如來，安立洹沙眾生住無上覺，所修諸行復勝於前，行普賢道而得出離。若不爾者，不取菩提。

「『若我成佛，國中菩薩每於晨朝供養他方乃至無量億那由他百

【現代漢語翻譯】現代漢語譯本：大千世界中充滿有情眾生和緣覺（pratyekabuddha，獨自覺悟者），即使他們用百千年的時間竭盡智慧去推算，也無法完全知曉；如果有人能完全知曉，那他就不會去追求正覺（samyak-sambodhi，完全的覺悟）。『如果我成佛，我的國土中的有情眾生的壽命有有限的期限，我就不證得菩提（bodhi，覺悟）；除非是發願力而受生的眾生。』『如果我成佛，我的國土中的眾生如果有不好的名聲，我就不證得正覺。』『如果我成佛，在無量佛土中，無數的諸佛不共同讚歎我的國土，我就不證得正覺。』『如果我證得無上覺悟時，其他佛土中的所有有情眾生聽到我的名字后，將所有善根心心迴向，發願往生我的國土，乃至念十聲我的名號，如果不能往生，我就不證得菩提；除非是造作無間地獄惡業、誹謗正法以及諸位聖人。』『如果我成佛，在其他國土中有眾生髮菩提心（bodhicitta，求證覺悟的心），並且對我生起清凈的念頭，又以善根迴向，發願往生極樂世界。當這些人臨命終時，我將與諸比丘眾出現在他們面前。如果不是這樣，我就不證得正覺。』『如果我成佛，無量國土中的所有眾生聽到我的名字，用自己的善根迴向極樂世界。如果不能往生，我就不證得菩提。』『如果我成佛，我的國土中的菩薩都不能成就三十二相（lakshana，佛陀的特徵），我就不證得菩提。』『如果我成佛，我的國土中的所有菩薩，對於大菩提（maha-bodhi，偉大的覺悟）都達到一生補處（ekajati-pratibaddha，下一生必定成佛的菩薩）的階位。除非是大愿菩薩等，爲了眾生披上精進的鎧甲，勤奮地利益眾生，修習大涅槃（maha-nirvana，偉大的寂滅），遍行諸佛國土，行菩薩行，供養一切諸佛如來，安立恒河沙數眾生住于無上覺悟，他們所修的諸行又勝過之前，行普賢菩薩之道而得出離。如果不是這樣，我就不證得菩提。』『如果我成佛，我的國土中的菩薩每天早晨供養他方乃至無量億那由他百千佛陀，

【English Translation】 English version: The sentient beings and pratyekabuddhas (those who achieve enlightenment on their own) in the great trichiliocosm, even if they exhaust their wisdom to calculate for hundreds of thousands of years, cannot fully know; if there is someone who can fully know, then they will not seek samyak-sambodhi (perfect enlightenment). 'If I become a Buddha, and the sentient beings in my land have a limited lifespan, I will not attain bodhi (enlightenment); except for those who are born by the power of their vows.' 'If I become a Buddha, and the sentient beings in my land have a bad reputation, I will not attain perfect enlightenment.' 'If I become a Buddha, and countless Buddhas in immeasurable Buddha lands do not jointly praise my land, I will not attain perfect enlightenment.' 'If I attain unsurpassed enlightenment, and all sentient beings in other Buddha lands, upon hearing my name, wholeheartedly dedicate all their roots of goodness, wishing to be reborn in my land, even if they recite my name ten times, if they are not reborn, I will not attain bodhi; except for those who commit the evil deeds of the Avici hell, slander the true Dharma, and the noble ones.' 'If I become a Buddha, and in other lands there are sentient beings who generate bodhicitta (the mind of enlightenment), and have pure thoughts about me, and dedicate their roots of goodness, wishing to be reborn in the Land of Ultimate Bliss. When these people are about to die, I will appear before them with the assembly of bhikshus (monks). If this is not the case, I will not attain perfect enlightenment.' 'If I become a Buddha, and all sentient beings in immeasurable lands, upon hearing my name, dedicate their own roots of goodness to the Land of Ultimate Bliss. If they are not reborn, I will not attain bodhi.' 'If I become a Buddha, and the bodhisattvas in my land do not all achieve the thirty-two lakshanas (marks of a Buddha), I will not attain bodhi.' 'If I become a Buddha, and all the bodhisattvas in my land have reached the stage of ekajati-pratibaddha (a bodhisattva who will become a Buddha in their next life) in relation to maha-bodhi (great enlightenment). Except for the bodhisattvas of great vows, who for the sake of sentient beings, put on the armor of diligence, diligently benefit sentient beings, practice maha-nirvana (great extinction), travel throughout the Buddha lands, practice the bodhisattva path, make offerings to all the Buddhas and Tathagatas, establish countless sentient beings in unsurpassed enlightenment, and their practices surpass the previous ones, practicing the path of Samantabhadra and attaining liberation. If this is not the case, I will not attain bodhi.' 'If I become a Buddha, the bodhisattvas in my land will offer morning offerings to other lands, even to immeasurable billions of nayutas of hundreds of thousands of Buddhas,

千諸佛，以佛威力即以食前還到本國。若不爾者，不取菩提。

「『若我成佛，于彼剎中諸菩薩眾所須種種供具，于諸佛所殖諸善根，如是色類不圓滿者，不取菩提。

「『若我當成佛時，國中菩薩說諸法要不善順入一切智者，不取菩提。

「『若我成佛，彼國所生諸菩薩等若無那羅延堅固力者，不取正覺。

「『若我成佛，周遍國中諸莊嚴具，無有眾生能總演說，乃至有天眼者不能了知所有雜類形色光相。若有能知及總宣說者，不取菩提。

「『若我成佛，國中具有無量色樹高百千由旬，諸菩薩中有善根劣者若不能了知，不取正覺。

「『若我成佛，國中眾生讀誦經典教授敷演，若不獲得勝辯才者，不取菩提。

「『若我成佛，國中菩薩有不成就無邊辯才者，不取菩提。

「『若我成佛，國土光凈遍無與等，徹照無量無數不可思議諸佛世界，如明鏡中現其面像。若不爾者，不取菩提。

「『若我成佛，國界之內地及虛空有無量種香，復有百千億那由他數眾寶香爐，香氣普熏遍虛空界，其香殊勝超過人天珍，奉如來及菩薩眾。若不爾者，不取菩提。

「『若我成佛，周遍十方無量無數不可思議無等界眾生之輩，蒙佛威光所照觸者，身心安樂超過人天。

【現代漢語翻譯】現代漢語譯本『如果我成佛，所有諸佛都能憑藉佛的威力，在用餐前回到各自的佛國。如果不能這樣，我就不證得菩提。』『如果我成佛，在我的佛國中，所有菩薩所需的各種供養用具，以及他們在諸佛那裡種下的各種善根，如果這些種類不圓滿，我就不證得菩提。』『如果我成佛，我的佛國中的菩薩們所說的佛法要義，如果不能善巧地契入一切智慧，我就不證得菩提。』『如果我成佛，我的佛國中出生的所有菩薩，如果沒有那羅延（Narayana，意為堅固）那樣的力量，我就不證得正覺。』『如果我成佛，我的佛國中所有的莊嚴之物，如果沒有眾生能夠完全演說，甚至有天眼的人也不能完全瞭解其所有的雜類、形狀、顏色和光相。如果有能知曉並完全宣說的人，我就不證得菩提。』『如果我成佛，我的佛國中會有無量色彩的樹木，高百千由旬（yojana，古印度長度單位），如果菩薩中有善根淺薄的人不能瞭解，我就不證得正覺。』『如果我成佛，我的佛國中的眾生讀誦經典、講授佛法，如果不能獲得殊勝的辯才，我就不證得菩提。』『如果我成佛，我的佛國中的菩薩如果有不能成就無邊辯才的，我就不證得菩提。』『如果我成佛，我的國土光明清凈，遍照無與倫比，能夠徹照無量無數不可思議的諸佛世界，就像在明鏡中顯現面容一樣。如果不能這樣，我就不證得菩提。』『如果我成佛，我的國土之內，地上和虛空中會有無量種香，還有百千億那由他（nayuta，數量單位）的寶香爐，香氣普遍熏遍虛空界，其香的殊勝程度超過人天珍寶，用來供奉如來和菩薩眾。如果不能這樣，我就不證得菩提。』『如果我成佛，周遍十方無量無數不可思議無等世界的眾生，凡是蒙受佛光照觸的，身心都會安樂，超過人天。』

【English Translation】 English version 'If I attain Buddhahood, all Buddhas, by the power of the Buddha, will return to their respective Buddha-lands before mealtime. If this is not so, may I not attain Bodhi.' 'If I attain Buddhahood, in that Buddha-land of mine, all the various offerings needed by the Bodhisattvas, and the various roots of goodness they have planted with the Buddhas, if these kinds are not complete, may I not attain Bodhi.' 'If I attain Buddhahood, the essential teachings of the Dharma spoken by the Bodhisattvas in my Buddha-land, if they cannot skillfully enter into all wisdom, may I not attain Bodhi.' 'If I attain Buddhahood, all the Bodhisattvas born in my Buddha-land, if they do not have the strength of Narayana (meaning firm), may I not attain perfect enlightenment.' 'If I attain Buddhahood, all the adornments in my Buddha-land, if there are no beings who can fully describe them, and even those with heavenly eyes cannot fully understand all their varieties, shapes, colors, and light aspects. If there are those who can know and fully describe them, may I not attain Bodhi.' 'If I attain Buddhahood, in my Buddha-land there will be trees of immeasurable colors, a hundred thousand yojanas (an ancient Indian unit of length) in height, if there are Bodhisattvas with weak roots of goodness who cannot understand them, may I not attain perfect enlightenment.' 'If I attain Buddhahood, the beings in my Buddha-land who recite scriptures and teach the Dharma, if they do not obtain superior eloquence, may I not attain Bodhi.' 'If I attain Buddhahood, if there are Bodhisattvas in my Buddha-land who do not achieve boundless eloquence, may I not attain Bodhi.' 'If I attain Buddhahood, the light of my land will be pure and incomparable, illuminating countless, immeasurable, and inconceivable Buddha-worlds, just like a face appearing in a clear mirror. If this is not so, may I not attain Bodhi.' 'If I attain Buddhahood, within my land, on the ground and in the sky, there will be immeasurable kinds of incense, and hundreds of thousands of billions of nayutas (a unit of number) of precious incense burners, the fragrance of which will pervade the entire space, and its excellence will surpass human and heavenly treasures, offered to the Tathagata and the Bodhisattva assembly. If this is not so, may I not attain Bodhi.' 'If I attain Buddhahood, the beings throughout the immeasurable, countless, inconceivable, and incomparable worlds of the ten directions, those who are touched by the Buddha's light, will have peace and joy in body and mind, surpassing that of humans and gods.'

若不爾者，不取正覺。

「『若我成佛，無量不可思議無等界諸佛剎中菩薩之輩聞我名已，若不證得離生、獲陀羅尼者，不取正覺。

「『若我成佛，周遍無數不可思議無有等量諸佛國中所有女人，聞我名已得清凈信，發菩提心厭患女身。若於來世不捨女人身者，不取菩提。

「『若我成佛，無量無數不可思議無等佛剎菩薩之眾，聞我名已得離生法，若不修行殊勝梵行，乃至到于大菩提者，不取正覺。

「『若我成佛，周遍十方無有等量諸佛剎中所有菩薩，聞我名已五體投地，以清凈心修菩薩行。若諸天人不禮敬者，不取正覺。

「『若我成佛，國中眾生所須衣服隨念即至，如佛命：「善來，比丘。」法服自然在體。若不爾者，不取菩提。

「『若我成佛，諸眾生類才生我國中，若不皆獲資具心凈安樂如得漏盡諸比丘者，不取菩提。

「『若我成佛，國中群生隨心欲見諸佛凈國殊勝莊嚴，于寶樹間悉皆出現，猶如明鏡見其面像。若不爾者，不取菩提。

「『若我成佛，余佛剎中所有眾生聞我名已，乃至菩提諸根有闕、德用非廣者，不取菩提。

「『若我成佛，余佛剎中所有菩薩聞我名已，若不皆善分別勝三摩地名字語言，菩薩住彼三摩地中，於一剎那言說之

【現代漢語翻譯】現代漢語譯本如果不是這樣，我就不成正覺（anuttara-samyak-sambodhi，無上正等正覺）。『如果我成佛，在無量不可思議、無等量的諸佛剎土中的菩薩們，聽到我的名字后，如果不能證得離生（離欲界之生）並獲得陀羅尼（dharani，總持，記憶和理解佛法的能力），我就不成正覺。』『如果我成佛，周遍無數不可思議、無有等量的諸佛國土中所有的女人，聽到我的名字后，能生起清凈的信心，發起菩提心（bodhicitta，覺悟之心），厭惡自己的女身。如果她們在來世不能捨棄女身，我就不成菩提（bodhi，覺悟）。』『如果我成佛，在無量無數不可思議、無等量的佛剎土中的菩薩們，聽到我的名字后能獲得離生法，如果他們不修行殊勝的梵行（brahmacarya，清凈行），乃至到達大菩提，我就不成正覺。』『如果我成佛，周遍十方無有等量的諸佛剎土中所有的菩薩，聽到我的名字后，五體投地，以清凈的心修行菩薩行（bodhisattva-caryā，菩薩的修行）。如果諸天人不禮敬他們，我就不成正覺。』『如果我成佛，我國中的眾生所需要的衣服，隨念即至，如同佛陀命令：『善來，比丘（bhikkhu，出家修行者）。』法服自然穿在身上。如果不是這樣，我就不成菩提。』『如果我成佛，所有眾生一旦生到我的國土中，如果不能都獲得資具，內心清凈安樂，如同獲得漏盡（asrava-ksaya，煩惱斷盡）的比丘們一樣，我就不成菩提。』『如果我成佛，我國中的眾生隨心所欲想見諸佛凈土殊勝莊嚴，在寶樹之間都會顯現出來，如同在明鏡中看到自己的面容一樣。如果不是這樣，我就不成菩提。』『如果我成佛，其他佛剎土中所有的眾生聽到我的名字后，乃至菩提，如果諸根（indriya，眼、耳、鼻、舌、身、意六根）有缺陷、德行不廣大，我就不成菩提。』『如果我成佛，其他佛剎土中所有的菩薩聽到我的名字后，如果不能都善於分別殊勝的三摩地（samadhi，禪定）的名字和語言，菩薩安住於此三摩地中，在一剎那間說出

【English Translation】 English version If it is not so, may I not attain perfect enlightenment (anuttara-samyak-sambodhi). 'If I attain Buddhahood, if the Bodhisattvas in the immeasurable, inconceivable, and unequaled Buddha-lands, upon hearing my name, do not attain the state of being free from birth (separation from the desire realm) and acquire dharani (the power to retain and understand the Dharma), may I not attain perfect enlightenment.' 'If I attain Buddhahood, if all women in the countless, inconceivable, and immeasurable Buddha-lands, upon hearing my name, gain pure faith, generate the Bodhi mind (bodhicitta, the mind of enlightenment), and abhor their female bodies, and if they do not relinquish their female bodies in future lives, may I not attain Bodhi (enlightenment).' 'If I attain Buddhahood, if the multitude of Bodhisattvas in the immeasurable, countless, inconceivable, and unequaled Buddha-lands, upon hearing my name, attain the Dharma of being free from birth, and if they do not cultivate superior pure conduct (brahmacarya) until they reach great Bodhi, may I not attain perfect enlightenment.' 'If I attain Buddhahood, if all Bodhisattvas in the immeasurable Buddha-lands throughout the ten directions, upon hearing my name, prostrate themselves with their five limbs touching the ground, and cultivate the Bodhisattva path (bodhisattva-caryā) with pure minds, and if the gods and humans do not pay homage to them, may I not attain perfect enlightenment.' 'If I attain Buddhahood, if the clothing needed by the beings in my land appears instantly upon their thought, just as the Buddha commands: 『Welcome, Bhikkhu (monk).』 The Dharma robes will naturally be on their bodies. If it is not so, may I not attain Bodhi.' 'If I attain Buddhahood, if all beings born in my land do not obtain the necessary resources, pure minds, and happiness, like the Bhikkhus who have attained the extinction of outflows (asrava-ksaya), may I not attain Bodhi.' 'If I attain Buddhahood, if the beings in my land, according to their wishes, can see the magnificent adornments of the pure lands of all Buddhas, which will appear among the jeweled trees, just as one sees their face in a clear mirror, if it is not so, may I not attain Bodhi.' 'If I attain Buddhahood, if all beings in other Buddha-lands, upon hearing my name, until Bodhi, have deficient faculties (indriya, the six senses: eyes, ears, nose, tongue, body, and mind) or their virtues are not extensive, may I not attain Bodhi.' 'If I attain Buddhahood, if all Bodhisattvas in other Buddha-lands, upon hearing my name, are not all skilled in distinguishing the names and languages of the superior samadhi (meditative concentration), and if the Bodhisattvas, abiding in that samadhi, cannot speak in a single instant'

頃不能供養無量無數不可思議無等諸佛，又不現證六三摩地者，不取正覺。

「『若我成佛，余佛土中有諸菩薩聞我名已，壽終之後若不得生豪貴家者，不取正覺。

「『若我成佛，余佛剎中所有菩薩聞我名已，若不應時修菩薩行，清凈歡喜得平等住具諸善根，不取正覺。

「『若我成佛，他方菩薩聞我名已，皆得平等三摩地門，住是定中常供無量無等諸佛，乃至菩提終不退轉。若不爾者，不取正覺。

「『若我成佛，國中菩薩隨其志願，所欲聞法自然得聞。若不爾者，不取正覺。

「『若我證得無上菩提，余佛剎中所有菩薩聞我名已，于阿耨多羅三藐三菩提有退轉者，不取正覺。

「『若我成佛，余佛國中所有菩薩若聞我名，應時不獲一二三忍、于諸佛法不能現證不退轉者，不取菩提。』」

爾時佛告阿難：「彼法處比丘於世間自在王如來前發此愿已，承佛威神而說頌曰：

「『今對如來發弘誓，　　當證無上菩提日，　　若不滿足諸上愿，　　不取十力無等尊。　　心或不堪常行施，　　廣濟貧窮免諸苦，　　利益世間使安樂，　　不成救世之法王。　　我證菩提坐道場，　　名聞不遍十方界，　　無量無邊異佛剎，　　不取十力世中尊。　　方趣無

【現代漢語翻譯】現代漢語譯本『如果我不能供養無量無數不可思議無與倫比的諸佛，又不能立即證得六種三摩地（samadhi，禪定），我就不證得正覺（samyak-sambodhi，無上正等正覺）。』『如果我成佛，其他佛土中的菩薩聽到我的名字后，如果他們壽命終結后不能投生到豪門貴族之家，我就不證得正覺。』『如果我成佛，其他佛剎中的所有菩薩聽到我的名字后，如果他們不能及時修行菩薩行，清凈歡喜地獲得平等安住，具足一切善根，我就不證得正覺。』『如果我成佛，其他世界的菩薩聽到我的名字后，都能獲得平等的各種三摩地之門，安住于這些禪定中，常常供養無量無與倫比的諸佛，乃至證得菩提（bodhi，覺悟）終不退轉。如果不是這樣，我就不證得正覺。』『如果我成佛，我佛國中的菩薩可以隨自己的意願，想要聽聞的佛法自然就能聽到。如果不是這樣，我就不證得正覺。』『如果我證得無上菩提，其他佛剎中的所有菩薩聽到我的名字后，如果他們對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）有退轉，我就不證得正覺。』『如果我成佛，其他佛國中的所有菩薩如果聽到我的名字，不能立即獲得一二三忍（ksanti，忍辱），對於諸佛的教法不能立即證得不退轉，我就不證得菩提。』這時，佛告訴阿難（Ananda，佛陀的十大弟子之一）說：『那位法處比丘在世間自在王如來（Lokasvabhava-raja-tathagata）面前發下這些誓願后，承蒙佛的威神之力，說了以下偈頌：』『如今我面對如來發下宏大誓願，當證得無上菩提之日，如果不能滿足這些殊勝的願望，我就不證得具有十力（dasabala，如來十種智慧力）的無與倫比的至尊。』『如果我的心不能經常行佈施，廣泛救濟貧窮的人們免除各種痛苦，利益世間使之安樂，我就不成救世的法王。』『我證得菩提坐在道場時，如果我的名聲不能遍佈十方世界，無量無邊的其他佛剎，我就不證得具有十力的世間至尊。』『我將趨向無上菩提，』

【English Translation】 English version 'If I cannot make offerings to immeasurable, countless, inconceivable, and incomparable Buddhas, and if I do not immediately realize the six samadhis (meditative absorptions), I shall not attain perfect enlightenment (samyak-sambodhi).' 'If I attain Buddhahood, and if, after hearing my name, the Bodhisattvas in other Buddha-lands do not get reborn into noble and wealthy families after their lives end, I shall not attain perfect enlightenment.' 'If I attain Buddhahood, and if, after hearing my name, all the Bodhisattvas in other Buddha-fields do not promptly practice the Bodhisattva path, joyfully obtain equal abiding, and possess all good roots, I shall not attain perfect enlightenment.' 'If I attain Buddhahood, and if, after hearing my name, Bodhisattvas from other worlds all obtain the doors to equal samadhis, abide in these samadhis, constantly make offerings to immeasurable and incomparable Buddhas, and never regress until they attain Bodhi (enlightenment), then I shall attain perfect enlightenment. If not, I shall not attain perfect enlightenment.' 'If I attain Buddhahood, and if the Bodhisattvas in my Buddha-land can naturally hear the Dharma they wish to hear according to their own desires, then I shall attain perfect enlightenment. If not, I shall not attain perfect enlightenment.' 'If I attain supreme Bodhi, and if, after hearing my name, any Bodhisattvas in other Buddha-lands regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment), I shall not attain perfect enlightenment.' 'If I attain Buddhahood, and if, after hearing my name, all the Bodhisattvas in other Buddha-lands do not immediately obtain the first, second, or third kshanti (patience), and cannot immediately realize non-regression in the Buddhas' teachings, I shall not attain Bodhi.' At that time, the Buddha told Ananda (one of the Buddha's ten great disciples): 'After that Dharma-abiding Bhikshu made these vows before the Tathagata (Buddha) Lokasvabhava-raja, he spoke the following verses by the power of the Buddha's divine might:' 'Now I make great vows before the Tathagata, on the day I attain supreme Bodhi, if I do not fulfill these supreme vows, I shall not attain the incomparable尊 (Venerable One) with the ten powers (dasabala, the ten powers of a Buddha).' 'If my mind is not capable of constantly practicing generosity, widely relieving the poor from all suffering, and benefiting the world to bring them happiness, I shall not become the Dharma King who saves the world.' 'When I attain Bodhi and sit in the Bodhimanda (place of enlightenment), if my name does not spread throughout the ten directions, and to the immeasurable and boundless other Buddha-lands, I shall not attain the Venerable One with the ten powers in the world.' 'I shall strive towards supreme Bodhi,'

上大菩提，　　出家為求于欲境，　　于彼念慧行無有，　　不作調御天人師。　　愿獲如來無量光，　　普照十方諸佛土，　　能滅一切貪恚癡，　　亦斷世間諸惡趣。　　愿得光開凈慧眼，　　于諸有中破冥暗，　　除滅諸難使無餘，　　安處天人大威者。　　修習本行已清凈，　　獲得無量勝威光，　　日月諸天摩尼火，　　所有光暉皆映蔽。　　最勝丈夫修行已，　　于彼貧窮為伏藏，　　圓滿善法無等倫，　　于大眾中師子吼。　　往昔供養自然智，　　多劫勤修諸苦行，　　為求最勝諸慧蘊，　　滿足本願天人尊。　　如來知見無所礙，　　一切有為皆能了，　　愿我當成無與等，　　最勝智者真導師。　　我若當證大菩提，　　如斯弘誓實圓滿，　　愿動三千大千界，　　天眾空中皆雨花。　　是時大地咸震動，　　天花鼓樂滿虛空，　　並雨栴檀細末香，　　唱言未來當作佛。』」

佛告阿難：「彼法處比丘於世間自在王如來。及諸天人魔梵沙門婆羅門等前，廣發如是大弘誓願，皆已成就世間希有。發是愿已，如實安住種種功德，具足莊嚴威德廣大清凈佛土。修習如是菩薩行時，經于無量無數不可思議無有等等億那由他百千劫內，初未曾起貪瞋及癡欲害恚

【現代漢語翻譯】現代漢語譯本爲了追求慾望的境界而出家，卻不能達到至上的菩提（覺悟），對於（佛法的）正念和智慧的修行毫無進展，不能成為調御天人（引導眾生）的導師。我願獲得如來（佛）的無量光明，普照十方諸佛的國土，能夠滅除一切貪婪、嗔恨和愚癡，也斷絕世間一切惡道。愿我能得到光明開啟的清凈智慧之眼，在一切存在中破除黑暗，消除一切苦難，使其不再存在，安頓天人和具有大威德的人。修習根本的修行已經清凈，獲得無量殊勝的威光，日月、諸天、摩尼（寶珠）和火焰，它們所有的光輝都被遮蔽。最殊勝的丈夫（指佛）修行圓滿后，對於貧窮的人來說是寶藏，圓滿的善法無與倫比，在大眾之中發出獅子吼（比喻佛陀說法）。過去供養自然智（指佛的智慧），多劫勤修各種苦行，爲了追求最殊勝的智慧蘊藏，滿足本來的願望，成為天人所尊敬的。如來的知見沒有障礙，對於一切有為法都能明瞭，愿我能成就無與倫比的，最殊勝的智者和真正的導師。我如果能夠證得大菩提（覺悟），像這樣弘大的誓願真實圓滿，愿三千大千世界都震動，天上的眾神在空中都散落鮮花。那時大地都震動，天花和鼓樂充滿虛空，並且降下栴檀（一種香木）的細末香，宣告未來將成佛。』

佛陀告訴阿難：『那位法處比丘在世間自在王如來（佛名）以及諸天、人、魔、梵、沙門（出家修行者）、婆羅門（祭司）等面前，廣發如此宏大的誓願，都已成就世間罕見的事。發了這些誓願后，如實安住于種種功德，具足莊嚴威德廣大清凈的佛土。修習這樣的菩薩行時，經過無量無數不可思議無有等等億那由他百千劫的時間裡，最初未曾生起貪婪、嗔恨以及愚癡的慾望和傷害。'

【English Translation】 English version Having renounced the world to seek the realm of desire, yet not attaining supreme Bodhi (enlightenment), With no progress in the practice of mindfulness and wisdom, unable to become a tamer of gods and humans (a guide for sentient beings). I wish to obtain the immeasurable light of the Tathagata (Buddha), illuminating all the Buddha lands in the ten directions, Able to extinguish all greed, hatred, and delusion, and also sever all evil paths in the world. May I obtain the pure eye of wisdom opened by light, breaking through darkness in all existences, Eliminating all difficulties, leaving none remaining, and settling gods and humans with great power. Having purified the fundamental practice, obtaining immeasurable and supreme majestic light, The sun, moon, gods, mani (jewels), and fire, all their radiance is overshadowed. The most excellent man (referring to the Buddha), having completed his practice, is a treasure for the poor, Perfecting the unsurpassed good Dharma, roaring like a lion among the assembly (a metaphor for the Buddha's teachings). In the past, having made offerings to the natural wisdom (referring to the Buddha's wisdom), diligently practicing various austerities for many kalpas, Seeking the most excellent store of wisdom, fulfilling the original vows, and becoming revered by gods and humans. The Tathagata's knowledge and vision are unobstructed, understanding all conditioned phenomena, May I achieve the unsurpassed, most excellent wise one and true guide. If I can attain great Bodhi (enlightenment), and such grand vows are truly fulfilled, May the three thousand great thousand worlds shake, and the heavenly beings scatter flowers in the sky. At that time, the earth will shake, heavenly flowers and music will fill the void, And fine powder of sandalwood (a fragrant wood) will rain down, proclaiming that the future Buddha will be born.』

The Buddha told Ananda: 『That Dharma-abiding Bhikshu (monk) before the World-Free King Tathagata (a Buddha's name), and gods, humans, demons, Brahma, Shramanas (ascetics), Brahmins (priests), and others, made such great vows, all of which have achieved what is rare in the world. Having made these vows, he truly abided in various merits, fully adorned with majestic and vast pure Buddha lands. While practicing such Bodhisattva conduct, through countless, immeasurable, inconceivable, and innumerable nayutas of hundreds of thousands of kalpas, he never once arose with greed, hatred, or the desire for delusion and harm.』

想，不起色聲香味觸想，于諸眾生常樂愛敬猶如親屬，其性溫和易可同處。有來求者不逆其意，善言勸諭無不從心，資養所須趣支身命。少欲知足常樂虛閑，稟識聰明而無矯妄。其性調順無有暴惡，于諸有情常懷慈忍。心不詐諂亦無懈怠，善言策進求諸白法。普為群生勇猛無退，利益世間大愿圓滿。奉事師長敬佛法僧，于菩薩行常被甲冑，志樂寂靜離諸染著。為令眾生常修白法，于善法中而為上首，住空無相無愿、無作無生、不起不滅無有憍慢。而彼正士行菩薩道時，常護語言，不以語言害他及己，常以語業利己及人。若入王城及諸村落，雖見諸色心無所染，以清凈心不愛不恚。菩薩爾時于檀波羅蜜起自行已，又能令他行於惠施。于尸波羅蜜乃至般若波羅蜜，起前二行皆悉圓滿。由成如是諸善根故，所生之處有無量億那由他百千伏藏自然涌出，復令無量無數不可思議無等無邊諸眾生類，安住阿耨多羅三藐三菩提。如是無邊諸菩薩眾起諸妙行，供養奉事于諸世尊乃至成佛，皆不可以語言分別之所能知。或作輪王、帝釋、蘇焰摩天、兜率陀天、善化天、他化自在天、大梵天王，皆能奉事供養諸佛，及能請佛轉於法輪。若作閻浮提王及諸長者、宰官、婆羅門、剎帝利等，諸種姓中皆能尊重供養諸佛，又能演說無量法門。從此

【現代漢語翻譯】現代漢語譯本：不執著於色、聲、香、味、觸、法這些感受，對於一切眾生，常常以如同對待親人般的愛敬之心對待他們，性情溫和，容易相處。對於前來求助的人，不違逆他們的意願，用善言勸導，沒有不從心底接受的，並提供他們生活所需的資助，以維持生命。他們少欲知足，常常喜歡清靜閒適，天資聰穎而不虛偽。他們的性情調順，沒有暴戾邪惡，對於一切有情眾生，常常懷有慈悲和忍耐之心。內心不虛偽欺詐，也沒有懈怠，用善言激勵自己，追求各種清凈的法門。爲了普度眾生，勇猛精進，永不退縮，利益世間的大愿圓滿。他們侍奉師長，尊敬佛、法、僧三寶，對於菩薩的修行，常常披上鎧甲，立志追求寂靜，遠離各種染著。爲了使眾生常常修習清凈的法門，在善法中成為領導者，安住于空性、無相、無愿、無作、無生、不生不滅的境界，沒有驕慢之心。當這些正士修行菩薩道時，常常守護自己的語言，不以語言傷害他人和自己，常常用語言的善業利益自己和他人。如果進入王城或各個村落，即使看到各種美好的事物，內心也不會被污染，以清凈的心不愛不恨。菩薩在此時，在佈施波羅蜜（檀波羅蜜）上，自己修行圓滿后，又能使他人也行佈施。在持戒波羅蜜（尸波羅蜜）乃至智慧波羅蜜（般若波羅蜜）上，也發起前述的兩種修行，都達到圓滿。由於成就了這些善根，他們所出生的地方，會有無量億那由他百千的伏藏自然涌出，又使無量無數不可思議、無等無邊的眾生，安住于阿耨多羅三藐三菩提（無上正等正覺）。像這樣無邊的菩薩眾，發起各種殊勝的修行，供養侍奉諸佛世尊，乃至成佛，這些都無法用語言分別來了解。他們或者成為轉輪聖王、帝釋（天主）、蘇焰摩天（夜摩天）、兜率陀天（知足天）、善化天（樂變化天）、他化自在天（欲界頂天）、大梵天王，都能侍奉供養諸佛，並且能夠請佛轉法輪。如果他們成為閻浮提（我們所居住的世界）的國王，或者各個長者、宰官、婆羅門、剎帝利等，在各種姓氏中，都能尊重供養諸佛，並且能夠演說無量的法門。從這裡開始 English version: Not clinging to the sensations of form, sound, smell, taste, touch, and thought, they treat all sentient beings with love and respect as if they were their own relatives, their nature is gentle, and they are easy to get along with. To those who come seeking help, they do not go against their wishes, they advise them with kind words, and there is no one who does not accept it from the bottom of their heart, and they provide them with the necessary resources to sustain their lives. They have few desires and are content, they often enjoy peace and quiet, they are naturally intelligent and not hypocritical. Their nature is harmonious, without violence or evil, and they always have compassion and patience for all sentient beings. Their hearts are not deceitful or lazy, they encourage themselves with kind words, and they seek all pure dharmas. For the sake of universally saving all beings, they are courageous and diligent, never retreating, and their great vows to benefit the world are fulfilled. They serve their teachers, respect the Buddha, Dharma, and Sangha, and for the practice of the Bodhisattva, they are always armored, determined to pursue tranquility, and stay away from all attachments. In order to make sentient beings always practice pure dharmas, they become leaders in good dharmas, dwelling in the realm of emptiness, non-form, non-desire, non-action, non-birth, non-arising and non-ceasing, without arrogance. When these righteous ones practice the Bodhisattva path, they always guard their speech, not harming others or themselves with their words, and they always use the good karma of speech to benefit themselves and others. If they enter royal cities or villages, even if they see all kinds of beautiful things, their hearts will not be defiled, and with a pure heart, they neither love nor hate. At this time, the Bodhisattva, having completed their own practice of the perfection of giving (Dāna pāramitā), can also cause others to practice giving. In the perfection of morality (Śīla pāramitā) up to the perfection of wisdom (Prajñā pāramitā), they also initiate the aforementioned two practices, and all are perfected. Because of accomplishing these good roots, in the places where they are born, countless billions of nayutas of hundreds of thousands of hidden treasures will naturally emerge, and they will also cause countless, immeasurable, inconceivable, incomparable, and boundless sentient beings to abide in Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Such boundless Bodhisattvas initiate various wonderful practices, making offerings and serving all the World Honored Ones, until they become Buddhas, and these cannot be understood by the distinctions of language. They may become a Universal Monarch, Indra (Lord of the Gods), Suyāma Heaven (Yama Heaven), Tuṣita Heaven (Contentment Heaven), Sunirmita Heaven (Heaven of Delight in Transformation), Paranirmita-vaśavartin Heaven (Heaven of Mastery over the Transformations of Others), or the Great Brahma King, and they can all serve and make offerings to the Buddhas, and they can invite the Buddhas to turn the Dharma wheel. If they become kings of Jambudvīpa (the world we live in), or various elders, ministers, Brahmins, Kshatriyas, etc., in all kinds of lineages, they can respect and make offerings to the Buddhas, and they can expound countless Dharma teachings. From here on

【English Translation】 Not clinging to the sensations of form, sound, smell, taste, touch, and thought, they treat all sentient beings with love and respect as if they were their own relatives, their nature is gentle, and they are easy to get along with. To those who come seeking help, they do not go against their wishes, they advise them with kind words, and there is no one who does not accept it from the bottom of their heart, and they provide them with the necessary resources to sustain their lives. They have few desires and are content, they often enjoy peace and quiet, they are naturally intelligent and not hypocritical. Their nature is harmonious, without violence or evil, and they always have compassion and patience for all sentient beings. Their hearts are not deceitful or lazy, they encourage themselves with kind words, and they seek all pure dharmas. For the sake of universally saving all beings, they are courageous and diligent, never retreating, and their great vows to benefit the world are fulfilled. They serve their teachers, respect the Buddha, Dharma, and Sangha, and for the practice of the Bodhisattva, they are always armored, determined to pursue tranquility, and stay away from all attachments. In order to make sentient beings always practice pure dharmas, they become leaders in good dharmas, dwelling in the realm of emptiness, non-form, non-desire, non-action, non-birth, non-arising and non-ceasing, without arrogance. When these righteous ones practice the Bodhisattva path, they always guard their speech, not harming others or themselves with their words, and they always use the good karma of speech to benefit themselves and others. If they enter royal cities or villages, even if they see all kinds of beautiful things, their hearts will not be defiled, and with a pure heart, they neither love nor hate. At this time, the Bodhisattva, having completed their own practice of the perfection of giving (Dāna pāramitā), can also cause others to practice giving. In the perfection of morality (Śīla pāramitā) up to the perfection of wisdom (Prajñā pāramitā), they also initiate the aforementioned two practices, and all are perfected. Because of accomplishing these good roots, in the places where they are born, countless billions of nayutas of hundreds of thousands of hidden treasures will naturally emerge, and they will also cause countless, immeasurable, inconceivable, incomparable, and boundless sentient beings to abide in Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Such boundless Bodhisattvas initiate various wonderful practices, making offerings and serving all the World Honored Ones, until they become Buddhas, and these cannot be understood by the distinctions of language. They may become a Universal Monarch, Indra (Lord of the Gods), Suyāma Heaven (Yama Heaven), Tuṣita Heaven (Contentment Heaven), Sunirmita Heaven (Heaven of Delight in Transformation), Paranirmita-vaśavartin Heaven (Heaven of Mastery over the Transformations of Others), or the Great Brahma King, and they can all serve and make offerings to the Buddhas, and they can invite the Buddhas to turn the Dharma wheel. If they become kings of Jambudvīpa (the world we live in), or various elders, ministers, Brahmins, Kshatriyas, etc., in all kinds of lineages, they can respect and make offerings to the Buddhas, and they can expound countless Dharma teachings. From here on

永棄世間，成無上覺。然彼菩薩能以上妙衣服臥具飲食醫藥，盡形供養一切如來得安樂住。如是種種圓滿善根，非以語言能盡邊際。口中常出栴檀妙香，其香普熏無量無數乃至億那由他百千世界，復從一切毛孔出過人天優缽羅花上妙香氣。隨所生處，相好端嚴殊勝圓滿。又得諸資具自在波羅蜜多，一切服用周遍無乏。所謂諸寶香花幢幡繒蓋、上妙衣服飲食湯藥，及諸伏藏珍玩所須，皆從菩薩掌中自然流出，身諸毛孔流出一切人天音樂。由是因緣，能令無量無數不可思議諸眾生等，安住阿耨多羅三藐三菩提。阿難！我今已說法處菩薩本所修行。」

爾時阿難白佛言：「世尊！彼法處菩薩成菩提者，為過去耶？為未來耶？為今現在他方世界耶？」

佛告阿難：「西方去此十萬億佛剎，彼有世界名曰極樂。法處比丘在彼成佛，號無量壽，今現在說法，無量菩薩及聲聞眾恭敬圍繞。

「阿難！彼佛光明普照佛剎無量無數不可思議，我今略說，光照東方如恒河沙等國土，南西北方四維上下亦復如是，唯除諸佛本願威神所加，悉皆照燭。是諸佛光，或有加一尋者，或有加一由旬乃至億那由他百千由旬光者，或普照佛剎者。阿難，以是義故，無量壽佛復有異名，謂無量光、無邊光、無著光、無礙光、光照王端嚴光

【現代漢語翻譯】現代漢語譯本永遠捨棄世間，成就無上正覺。然而，那位菩薩能夠以最上等的衣服、臥具、飲食、醫藥，盡其一生供養一切如來，使其安樂居住。像這樣種種圓滿的善根，不是用語言能夠完全描述的。他的口中常常散發出栴檀（一種香木）的奇妙香氣，這香氣普遍薰染無量無數乃至億那由他（極大的數量單位）百千世界，而且從他的一切毛孔中散發出勝過人天所擁有的優缽羅花（藍色蓮花）的絕妙香氣。無論他轉生到哪裡，相貌都端正莊嚴，殊勝圓滿。他還獲得了諸資具自在波羅蜜多（到達彼岸的修行方法），一切所需用度都周全無缺。諸如各種寶物、香花、幢幡、繒蓋、上等衣服、飲食、湯藥，以及各種伏藏的珍寶玩物，都從菩薩的手掌中自然流出，身體的各個毛孔中流出一切人天音樂。由於這些因緣，能夠使無量無數不可思議的眾生，安住于阿耨多羅三藐三菩提（無上正等正覺）。阿難！我現在已經講述了法處菩薩原本所修行的法門。這時，阿難對佛說：『世尊！那位法處菩薩成就菩提，是過去佛呢？還是未來佛呢？還是現在在其他世界的佛呢？』佛告訴阿難：『西方距離這裡有十萬億佛剎（佛所教化的世界），那裡有一個世界名叫極樂。法處比丘在那裡成佛，號為無量壽（阿彌陀佛），現在正在說法，有無量菩薩和聲聞大眾恭敬圍繞。『阿難！那位佛的光明普遍照耀佛剎，無量無數不可思議。我現在簡略地說，他的光明照耀東方如恒河沙數般的國土，南方、西方、北方、四維、上下也都是這樣，唯獨諸佛本願威神所加持的地方，都完全照耀。這些佛光，有的增加一尋（古代長度單位），有的增加一由旬（古代長度單位），乃至增加億那由他百千由旬的光，有的普遍照耀佛剎。阿難，因為這個緣故，無量壽佛還有其他的名字，叫做無量光、無邊光、無著光、無礙光、光照王端嚴光。』

【English Translation】 English version Having forever abandoned the world, he attains unsurpassed enlightenment. However, that Bodhisattva is able to use the finest clothes, bedding, food, and medicine to offer to all Tathagatas throughout his life, allowing them to dwell in peace and comfort. Such various perfect roots of goodness cannot be fully described by language. From his mouth constantly emanates the wonderful fragrance of sandalwood, which pervades countless, immeasurable, even billions of nayutas (a large unit of number) of hundreds of thousands of worlds. Moreover, from all his pores emanates a sublime fragrance surpassing that of the utpala (blue lotus) flower of humans and devas. Wherever he is born, his appearance is upright, dignified, extraordinary, and perfect. He also attains the Paramita (perfection) of mastery over all resources, with all necessities being complete and without lack. Such as various treasures, fragrant flowers, banners, canopies, fine clothes, food, medicine, and all hidden treasures and precious objects needed, all naturally flow from the Bodhisattva's palms, and from all the pores of his body flow all the music of humans and devas. Because of these causes and conditions, he is able to enable countless, immeasurable, and inconceivable beings to abide in Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). Ananda! I have now spoken of the Dharma practices that the Bodhisattva Dharmaksetra originally cultivated. At that time, Ananda said to the Buddha, 'World Honored One! When that Bodhisattva Dharmaksetra attains Bodhi, is he a Buddha of the past? Or a Buddha of the future? Or a Buddha in another world in the present?' The Buddha told Ananda, 'To the west, ten billion Buddha-lands away from here, there is a world called Sukhavati (the Land of Bliss). The Bhikshu Dharmaksetra attained Buddhahood there, and is named Amitayus (Immeasurable Life), and is now expounding the Dharma, surrounded by countless Bodhisattvas and Sravakas (disciples) who respectfully attend him. 'Ananda! The light of that Buddha universally illuminates countless, immeasurable, and inconceivable Buddha-lands. I will now briefly say that his light illuminates the lands to the east as numerous as the sands of the Ganges River, and the same is true for the south, west, north, the four intermediate directions, and above and below. Only those places where the Buddhas' original vows and majestic power are added are completely illuminated. These Buddha lights, some increase by one span (an ancient unit of length), some increase by one yojana (an ancient unit of length), even up to billions of nayutas of hundreds of thousands of yojanas of light, and some universally illuminate the Buddha-lands. Ananda, for this reason, the Buddha Amitayus also has other names, called Immeasurable Light, Boundless Light, Unobstructed Light, Unimpeded Light, and Light of the King of Radiance and Dignity.'

、愛光、喜光、可觀光、不思議光、無等光、不可稱量光、映蔽日光、映蔽月光、掩奪日月光。彼之光明清凈廣大，普令眾生身心悅樂，復令一切余佛剎中天、龍、夜叉、阿修羅等皆得歡悅。阿難！我今開示彼佛光明，滿足一劫說不能盡。

「複次阿難！彼無量壽如來，諸聲聞眾不可稱量知其邊際。假使比丘滿億那由他百千數量，皆如大目揵連神通自在，于晨朝時周曆大千世界、須臾之頃還至本處，彼經億那由他百千歲數欲共計算無量壽佛初會之中諸聲聞眾，盡其神力乃至滅度，于百分中不知其一、于千分百千分乃至鄔波尼殺曇分中亦不知其一。阿難！譬如大海深八萬四千由旬，以目極觀不知邊際。若有丈夫析一毛端為五十分，以其一分于大海中沾取一滴。阿難！彼之水滴比于大海，何者為多？」

阿難白言：「假使取千由旬水，猶以為少，況以毛端一分而可方之！」

佛告阿難：「假使比丘滿億那由他百千數量，皆如大目揵連，經百千億那由他歲皆共算數彼無量壽如來初會聲聞，所知數量如彼毛端一滴之水，余不測者猶如大海。諸菩薩摩訶薩眾亦復如是，非以算計之所能知。

「阿難！彼佛壽命無量無邊，不可知其劫數多少；聲聞、菩薩及諸天人，壽量亦爾。」

阿難白佛言：「世

【現代漢語翻譯】現代漢語譯本：還有愛光（指佛光能使眾生生愛慕之心）、喜光（指佛光能使眾生生歡喜之心）、可觀光（指佛光可以被觀察到）、不思議光（指佛光不可思議）、無等光（指佛光無與倫比）、不可稱量光（指佛光無法衡量）、映蔽日光（指佛光能遮蔽日光）、映蔽月光（指佛光能遮蔽月光）、掩奪日月光（指佛光能掩蓋日月的光芒）。他的光明清凈廣大，普遍使眾生身心喜悅安樂，又使其他一切佛剎中的天、龍、夜叉、阿修羅等都感到歡喜。阿難！我現在開示那佛的光明，即使說滿一個劫也說不完。「再者，阿難！那無量壽如來（指阿彌陀佛）的聲聞弟子眾，數量之多無法衡量，無法知道他們的邊際。假設有比丘滿億那由他百千之數，都像大目犍連（佛陀十大弟子之一，以神通著稱）一樣神通自在，在早晨時周遊大千世界，須臾之間回到本處，他們經過億那由他百千歲的時間，想要共同計算無量壽佛初次法會中的聲聞弟子眾，即使耗盡他們的神通力量直到滅度，在百分之中也無法知道其一，在千分、百千分乃至鄔波尼殺曇分（極小的數量單位）中也無法知道其一。阿難！譬如大海深八萬四千由旬，用眼睛極力觀察也無法知道它的邊際。如果有人把一根毛髮分成五十分，用其中的一分在大海中沾取一滴水。阿難！那一滴水比于大海，哪個更多呢？」阿難回答說：『即使取千由旬的水，也還覺得少，何況用毛髮一分所沾的水來相比呢！』佛告訴阿難：『假設有比丘滿億那由他百千之數，都像大目犍連一樣，經過百千億那由他歲的時間，共同計算那無量壽如來初次法會中的聲聞弟子，所知道的數量就像那毛端一滴的水，其餘無法測量的就像大海一樣。諸菩薩摩訶薩（指大菩薩）眾也是如此，不是用算計所能知道的。「阿難！那佛的壽命無量無邊，無法知道他的劫數有多少；聲聞、菩薩以及諸天人的壽命也是如此。」阿難對佛說：『世尊！'

【English Translation】 English version: Moreover, there are the lights of love, the lights of joy, the lights that can be observed, the lights of inconceivability, the lights of incomparability, the lights that cannot be measured, the lights that outshine the sun, the lights that outshine the moon, and the lights that eclipse the sun and moon. His light is pure, vast, and extensive, universally bringing joy and happiness to the bodies and minds of all sentient beings. It also brings joy to all the gods, dragons, yakshas, asuras, and others in all other Buddha lands. Ananda! I am now revealing the light of that Buddha, and even if I were to speak for a kalpa, I could not fully describe it. Furthermore, Ananda! The assembly of the Shravakas (hearers) of that Tathagata Amitayus (Buddha of Infinite Life) is immeasurable, and their limits cannot be known. Suppose there were billions of nayutas of hundreds of thousands of Bhikshus (monks), all with the same supernatural powers as Maha Maudgalyayana (one of Buddha's ten great disciples, known for his supernatural powers), who could travel throughout the great thousand world system in the morning and return to their original place in an instant. If they were to spend billions of nayutas of hundreds of thousands of years trying to calculate the number of Shravakas in the first assembly of Amitayus Buddha, even if they exhausted their supernatural powers until their extinction, they would not know one part in a hundred, one part in a thousand, one part in a hundred thousand, or even one part in an upanishad (an extremely small unit). Ananda! It is like the ocean, which is 84,000 yojanas deep, and even if one looks with all one's might, one cannot see its limits. If a man were to split a hair into fifty parts and take one of those parts to dip into the ocean, Ananda! Which would be greater, that drop of water or the ocean? Ananda replied, 'Even if one were to take a thousand yojanas of water, it would still be considered little, how much less could one compare it to a drop of water taken with one part of a hair!' The Buddha told Ananda, 'Suppose there were billions of nayutas of hundreds of thousands of Bhikshus, all like Maha Maudgalyayana, who spent hundreds of thousands of billions of nayutas of years calculating the number of Shravakas in the first assembly of that Tathagata Amitayus. The number they would know would be like that drop of water on the tip of a hair, while the immeasurable remainder would be like the ocean. The assembly of Bodhisattva Mahasattvas (great Bodhisattvas) is also like this, and cannot be known by calculation. Ananda! The life span of that Buddha is immeasurable and boundless, and the number of kalpas cannot be known. The life spans of the Shravakas, Bodhisattvas, and all the gods are also like this.' Ananda said to the Buddha, 'World Honored One!'

尊！彼佛出世於今幾時，能得如是無量壽命？」

佛告阿難：「彼佛受生，經今十劫。

「複次阿難！彼極樂界無量功德具足莊嚴，國土豐稔天人熾盛，志意和適常得安隱，無有地獄、畜生及琰魔王界。有種種香周遍芬馥，種種妙花亦皆充滿。有七寶幢周布行列，其寶幢上懸諸幡蓋及眾寶鈴，具足百千諸妙雜色。

「阿難！彼如來國多諸寶樹，或純黃金、白銀、琉璃、頗梨、赤珠、馬瑙、玉樹，唯一寶成不雜余寶，或以二寶乃至七寶莊嚴。阿難！彼金為樹者，以金為根莖，白銀為葉及以花果。白銀之樹，銀為根莖，黃金為葉及以花果。馬瑙之樹，馬瑙根莖，美玉為葉及以花果。美玉樹者，玉為根莖，七寶為葉及諸花果。或有金樹，黃金為根，白銀為莖，琉璃為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。或有銀樹，以銀為根，黃金為莖，餘枝果等飾同金樹。琉璃樹者，琉璃為根，黃金為莖，白銀為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。頗梨、真珠、馬瑙等樹，諸寶轉飾皆若琉璃。復有玉樹，玉為其根，黃金為莖，白銀為枝，琉璃為條，頗梨為葉，赤珠為花，馬瑙為果。復有無量摩尼珠等寶莊嚴樹，周遍其國。是諸寶樹光輝赫奕世無能比，以七寶羅網而覆其上，其網柔軟如兜羅綿。

【現代漢語翻譯】現代漢語譯本：『尊者！那尊佛陀成道至今有多久了，才能獲得如此無量的壽命？』佛陀告訴阿難：『那尊佛陀受生至今，已經過了十劫（劫：佛教時間單位，極長的時間）。』『再者，阿難！那極樂世界具備無量的功德，莊嚴殊勝，國土富饒，天人興盛，心意平和安適，常得安穩，沒有地獄、畜生和琰魔王（琰魔王：地獄之主）的境界。那裡有種種香氣周遍散發芬芳，種種美妙的花朵也充滿其中。有七寶（七寶：佛教中珍貴的七種寶物）寶幢周布排列，寶幢上懸掛著各種幡蓋和眾多的寶鈴，具備百千種美妙的雜色。』『阿難！那如來（如來：佛的稱號）的國度里有很多寶樹，有的純粹是黃金、白銀、琉璃、頗梨（頗梨：透明的寶石）、赤珠、馬瑙（馬瑙：一種寶石）、玉樹，只有一種寶物構成，不摻雜其他寶物，有的用兩種寶物乃至七種寶物來莊嚴。阿難！那黃金為樹的，以黃金為根莖，白銀為葉子和花果。白銀的樹，以白銀為根莖，黃金為葉子和花果。馬瑙的樹，以馬瑙為根莖，美玉為葉子和花果。美玉的樹，以玉為根莖，七寶為葉子和各種花果。有的金樹，黃金為根，白銀為莖，琉璃為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。有的銀樹，以銀為根，黃金為莖，其餘的枝條果實等裝飾與金樹相同。琉璃樹，以琉璃為根，黃金為莖，白銀為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。頗梨、真珠、馬瑙等樹，各種寶物交相輝映，都像琉璃一樣。還有玉樹，玉為根，黃金為莖，白銀為枝，琉璃為條，頗梨為葉，赤珠為花，馬瑙為果。還有無量的摩尼珠（摩尼珠：能發出光芒的寶珠）等寶物莊嚴的樹，周遍整個國度。這些寶樹光輝燦爛，世間沒有能比得上的，用七寶羅網覆蓋在上面，那羅網柔軟得像兜羅綿（兜羅綿：一種柔軟的棉花）。』

【English Translation】 English version: 'Venerable One! How long has it been since that Buddha appeared in the world, that he could attain such immeasurable life?' The Buddha told Ananda, 'That Buddha has been born for ten kalpas (kalpa: a very long period of time in Buddhism).' 'Furthermore, Ananda! That Land of Ultimate Bliss is adorned with immeasurable merits, the land is prosperous, the gods and humans are flourishing, their minds are peaceful and comfortable, and they are always at ease. There are no realms of hell, animals, or Yama (Yama: the lord of hell). There are various fragrances that spread everywhere, and various wonderful flowers are also abundant. There are seven-jeweled (seven jewels: precious gems in Buddhism) banners arranged all around, and on the banners are hung various canopies and many jeweled bells, possessing hundreds and thousands of wonderful and varied colors.' 'Ananda! In that Tathagata's (Tathagata: an epithet of the Buddha) land, there are many jeweled trees, some made purely of gold, silver, lapis lazuli, crystal, red pearls, agate, or jade, made of only one jewel without mixing with other jewels, and some are adorned with two or even seven jewels. Ananda! Those trees made of gold have gold as their roots and stems, and silver as their leaves, flowers, and fruits. The silver trees have silver as their roots and stems, and gold as their leaves, flowers, and fruits. The agate trees have agate as their roots and stems, and beautiful jade as their leaves, flowers, and fruits. The beautiful jade trees have jade as their roots and stems, and seven jewels as their leaves and various flowers and fruits. Some gold trees have gold as their roots, silver as their stems, lapis lazuli as their branches, crystal as their twigs, red pearls as their leaves, agate as their flowers, and beautiful jade as their fruits. Some silver trees have silver as their roots, gold as their stems, and the rest of their branches and fruits are adorned like the gold trees. The lapis lazuli trees have lapis lazuli as their roots, gold as their stems, silver as their branches, crystal as their twigs, red pearls as their leaves, agate as their flowers, and beautiful jade as their fruits. The crystal, pearl, agate, and other trees, with various jewels interchanging, all shine like lapis lazuli. There are also jade trees, with jade as their roots, gold as their stems, silver as their branches, lapis lazuli as their twigs, crystal as their leaves, red pearls as their flowers, and agate as their fruits. There are also countless trees adorned with mani jewels (mani jewel: a luminous gem) and other treasures, spreading throughout the land. These jeweled trees shine brilliantly, unmatched in the world, and are covered with seven-jeweled nets, which are as soft as cotton.'

「複次阿難！無量壽佛有菩提樹，高十六億由旬，枝葉垂布八億由旬。樹本隆起高五千由旬，周圓亦爾。其條葉花果常有無量百千種種妙色，及諸珍寶殊勝莊嚴，謂月光摩尼寶、釋迦毗楞伽寶、心王摩尼寶、海乘流注摩尼寶，光輝遍照超過人天。于其樹上有諸金鎖垂寶瓔珞周遍莊嚴，謂盧遮迦寶、末瑳寶，及赤白青色真珠等寶以為瓔珞。有師子云聚寶等以為其鎖，飾諸寶柱。又以純金真珠雜寶鈴鐸以為其網，莊嚴寶鎖彌覆其上，以頗梨萬字半月寶等互相映飾，微風吹動出種種聲，令千世界諸眾生等隨樂差別，于甚深法證無生忍。阿難！彼千世界諸有情等聞此音已，住不退轉無上菩提，及無量無數有情得無生法忍。

「複次阿難！若有眾生見菩提樹、聞聲、嗅香、嘗其果味、觸其光影、念樹功德，由此因緣乃至涅槃，五根無患心無散亂，皆于阿耨多羅三藐三菩提得不退轉。復由見彼菩提樹故獲三種忍。何等為三？一者隨聲忍，二者隨順忍，三者無生法忍。此皆無量壽佛本願威神見所加，及往修靜慮無比喻故、無缺減故、善修習故、善攝受故、善成就故。

大寶積經卷第十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十八

大唐三藏菩提流志奉　詔譯無量壽會

【現代漢語翻譯】現代漢語譯本：「阿難，再者，無量壽佛（Amitayus Buddha）有一棵菩提樹（Bodhi tree），高十六億由旬（yojana，古印度長度單位），枝葉垂布八億由旬。樹根隆起高五千由旬，周長也一樣。它的枝條、葉子、花朵、果實常常有無量百千種美妙的顏色，以及各種珍寶殊勝的莊嚴，如月光摩尼寶（Moonlight Mani Jewel）、釋迦毗楞伽寶（Shakya-Vairagya Jewel）、心王摩尼寶（Heart King Mani Jewel）、海乘流注摩尼寶（Ocean-Current Mani Jewel），光輝遍照，超過人天。樹上還有金鎖垂掛，寶瓔珞周遍莊嚴，如盧遮迦寶（Rucaka Jewel）、末瑳寶（Masara Jewel），以及赤、白、青色真珠等寶作為瓔珞。有師子云聚寶（Lion-Cloud Cluster Jewel）等作為鎖鏈，裝飾著寶柱。又用純金、真珠、雜寶鈴鐸作為網，莊嚴寶鎖覆蓋其上，用頗梨（Sphatika，水晶）萬字、半月寶等互相映襯裝飾，微風吹動發出種種聲音，使千世界的所有眾生，隨各自的喜好差別，在甚深佛法中證得無生法忍（Anutpattika-dharma-kshanti）。阿難，那千世界的所有眾生聽到這聲音后，住于不退轉的無上菩提（Anuttara-samyak-sambodhi），以及無量無數的眾生得到無生法忍。「阿難，再者，如果有眾生見到菩提樹、聽到聲音、嗅到香氣、嚐到果味、觸到光影、憶念樹的功德，由此因緣乃至涅槃，五根（indriya，眼、耳、鼻、舌、身五種感覺器官）沒有疾病，心無散亂，都能在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉。又因為見到那菩提樹的緣故，獲得三種忍。哪三種呢？一是隨聲忍（Anusvara-kshanti），二是隨順忍（Anuloma-kshanti），三是無生法忍（Anutpattika-dharma-kshanti）。這些都是無量壽佛的本願威神加持所致，以及往昔修習禪定無比喻、無缺減、善修習、善攝受、善成就的緣故。」

【English Translation】 English version: 「Furthermore, Ananda, Amitayus Buddha has a Bodhi tree, sixteen billion yojanas (an ancient Indian unit of distance) in height, with branches and leaves spreading eight billion yojanas. The base of the tree rises five thousand yojanas high, and its circumference is the same. Its branches, leaves, flowers, and fruits always possess immeasurable hundreds and thousands of various wonderful colors, as well as various precious and magnificent adornments, such as the Moonlight Mani Jewel, the Shakya-Vairagya Jewel, the Heart King Mani Jewel, and the Ocean-Current Mani Jewel, its radiance illuminating everywhere, surpassing that of humans and gods. On the tree, there are golden locks hanging down, and jeweled necklaces adorning it all around, such as the Rucaka Jewel, the Masara Jewel, and red, white, and blue pearls and other jewels as necklaces. There are Lion-Cloud Cluster Jewels and others as chains, decorating the jeweled pillars. Also, pure gold, pearls, and various jeweled bells are used as nets, adorning the jeweled locks covering it, with crystal (Sphatika) swastikas, half-moon jewels, and others reflecting and decorating each other. A gentle breeze blows, producing various sounds, enabling all beings in the thousand worlds to, according to their individual preferences, attain the Anutpattika-dharma-kshanti (the patience of non-arising dharmas) in the profound Dharma. Ananda, after hearing this sound, all beings in those thousand worlds dwell in the non-retrogressive Anuttara-samyak-sambodhi (supreme perfect enlightenment), and immeasurable and countless beings attain the Anutpattika-dharma-kshanti. 「Furthermore, Ananda, if there are beings who see the Bodhi tree, hear the sound, smell the fragrance, taste the fruit, touch the light and shadow, and remember the merits of the tree, due to these causes, until Nirvana, their five indriyas (sense organs) will be free from illness, their minds will be without distraction, and they will all attain non-retrogression in Anuttara-samyak-sambodhi. Moreover, by seeing that Bodhi tree, they obtain three kinds of kshanti (patience). What are the three? First is Anusvara-kshanti (patience of sound), second is Anuloma-kshanti (patience of conformity), and third is Anutpattika-dharma-kshanti (patience of non-arising dharmas). These are all due to the power of Amitayus Buddha's original vows, as well as the result of past practice of meditation, which was incomparable, without deficiency, well-practiced, well-received, and well-accomplished.」

第五之二

「複次阿難！彼極樂界，無諸黑山、鐵圍山、大鐵圍山、妙高山等。」

阿難白佛言：「世尊！其四天王天、三十三天，既無諸山，依何而住？」

佛告阿難：「于汝意云何？妙高已上有夜摩天乃至他化自在天，及色界諸天等，依何而住？」

阿難白佛言：「世尊！不可思議業力所致。」

佛語阿難：「不思議業汝可知耶？」

答言：「不也。」

佛告阿難：「諸佛及眾生善根業力，汝可知耶？」

答言：「不也。世尊！我今於此法中實無所惑，為破未來疑網故發斯問。」

佛告阿難：「彼極樂界，其地無海而有諸河，河之狹者滿十由旬，水之淺者十二由旬，如是諸河深廣之量或二十、三十乃至百數，或有極深廣者至千由旬。其水清冷具八功德，浚流恒激出微妙音，譬若諸天百千伎樂，安樂世界其聲普聞。有諸名花沿流而下，和風微動出種種香。居兩岸邊多栴檀樹，修條密葉交覆于河，結實開花芳輝可玩。群生遊樂隨意往來，或有涉河濯流嬉戲，感諸天水善順物宜，深淺寒溫曲從人好。阿難！大河之下地布金砂，有諸天香世無能喻，隨風散馥，雜水流馚。天曼陀羅花、優缽羅花、波頭摩花、拘物頭華、芬陀利花彌覆其上。

「複次阿難！彼

【現代漢語翻譯】現代漢語譯本「再者，阿難！那個極樂世界，沒有黑山、鐵圍山、大鐵圍山、妙高山等山。」阿難對佛說：「世尊！那四天王天、三十三天，既然沒有山，是依靠什麼而住呢？」佛告訴阿難：「你的意思如何？妙高山以上有夜摩天乃至他化自在天，以及諸天等，是依靠什麼而住呢？」阿難對佛說：「世尊！這是不可思議的業力所導致的。」佛對阿難說：「不可思議的業力，你能夠知道嗎？」阿難回答說：「不能。」佛告訴阿難：「諸佛和眾生善根的業力，你能夠知道嗎？」阿難回答說：「不能。世尊！我現在對於這個法理確實沒有疑惑，只是爲了破除未來眾生的疑惑才提出這個問題。」佛告訴阿難：「那個極樂世界，地面沒有大海卻有各種河流，河流狹窄的也有十由旬（古印度長度單位，約合12-15公里），水淺的也有十二由旬，像這樣的河流，深廣的程度有二十、三十乃至一百由旬，也有極深廣的達到一千由旬。河水清澈寒冷，具備八種功德，水流湍急，發出微妙的聲音，就像諸天百千種樂器演奏一樣，安樂世界到處都能聽到這種聲音。有各種名貴的花朵順著河流漂流而下，和風輕輕吹動，散發出各種香味。河流兩岸生長著許多栴檀樹（一種香木），茂密的枝條和葉子交錯覆蓋在河流上，結出的果實和開放的花朵，芳香美麗，令人賞心悅目。各種生物在其中游玩嬉戲，隨意來往，有的在河中涉水嬉戲，感受著天水的善妙和順應萬物的特性，深淺寒溫都隨人的喜好而變化。阿難！大河的下面鋪滿了金色的沙子，有各種天上的香氣，世間沒有可以比擬的，隨著風散發香氣，與水流的芬芳混合在一起。天上的曼陀羅花、優缽羅花（藍色蓮花）、波頭摩花（紅色蓮花）、拘物頭花（白色蓮花）、芬陀利花（白色蓮花）覆蓋在水面上。」「再者，阿難！那個極樂世界，

【English Translation】 English version 「Furthermore, Ananda! That Land of Ultimate Bliss has no Black Mountains, Iron Ring Mountains, Great Iron Ring Mountains, Mount Sumeru (a mythical cosmic mountain) and the like.」 Ananda said to the Buddha, 「World Honored One! The Four Heavenly Kings』 Heaven and the Thirty-three Heavens, since they have no mountains, what do they rely on to abide?」 The Buddha told Ananda, 「What do you think? Above Mount Sumeru, there are the Yama Heaven, and even the Paranirmitavasavartin Heaven, and all the heavens, what do they rely on to abide?」 Ananda said to the Buddha, 「World Honored One! It is caused by inconceivable karmic power.」 The Buddha said to Ananda, 「Can you know the inconceivable karmic power?」 Ananda replied, 「No, I cannot.」 The Buddha told Ananda, 「Can you know the karmic power of the Buddhas and the good roots of sentient beings?」 Ananda replied, 「No, I cannot. World Honored One! I have no doubts about this Dharma, but I ask this question to dispel the doubts of future beings.」 The Buddha told Ananda, 「That Land of Ultimate Bliss has no seas but has various rivers. The narrowest rivers are ten yojanas (an ancient Indian unit of distance, approximately 12-15 kilometers) wide, and the shallowest are twelve yojanas deep. The depth and width of such rivers are twenty, thirty, or even a hundred yojanas, and some are extremely deep and wide, reaching a thousand yojanas. The water is clear and cold, possessing eight merits. The swift currents constantly produce subtle sounds, like the music of hundreds of thousands of heavenly instruments. This sound is heard throughout the Land of Bliss. Various precious flowers float down the rivers, and the gentle breeze carries various fragrances. On both banks of the rivers, there are many sandalwood trees (a type of fragrant wood), with dense branches and leaves covering the rivers. The fruits and flowers are fragrant and beautiful, pleasing to the eye. Various beings play and frolic in them, coming and going as they please. Some wade in the rivers, enjoying the goodness and suitability of the heavenly water, with its depth, temperature, and coolness changing according to people』s preferences. Ananda! The ground beneath the great rivers is covered with golden sand, and there are various heavenly fragrances that cannot be compared to anything in the world. They spread with the wind, mixing with the fragrance of the flowing water. Heavenly Mandarava flowers, Utpala flowers (blue lotuses), Paduma flowers (red lotuses), Kumuda flowers (white lotuses), and Pundarika flowers (white lotuses) cover the surface of the water.」「Furthermore, Ananda! That Land of Ultimate Bliss,

國人眾或時遊覽同萃河濱，有不願聞激流之響，雖獲天耳終竟不聞。或有愿聞，即時領悟百千萬種喜愛之聲，所謂佛法僧聲、止息之聲、無性聲、波羅蜜聲、十力四無所畏聲、神通聲、無作聲、無生無滅聲、寂靜聲、邊寂靜聲、極寂靜聲、大慈大悲聲、無生法忍聲、灌頂受位聲。得聞如是種種聲已，獲得廣大愛樂歡悅，而與觀察相應、厭離相應、滅壞相應、寂靜相應、邊寂靜相應、極寂靜相應、義味相應、佛法僧相應、力無畏相應、神通相應、止息相應、菩提相應、聲聞相應、涅槃相應。

「複次阿難！彼極樂世界，不聞諸惡趣名、邊無障礙煩惱覆蔽名、無有地獄琰摩畜生名、邊無八難名，亦無苦受不苦不樂受名，尚無假設何況實苦，是故彼國名為極樂。阿難！我今略說極樂因緣，若廣說者窮劫不盡。

「複次阿難！彼極樂世界所有眾生，或已生、或現生、或當生，皆得如是諸妙色身，形貌端正神通自在，福力具足，受用種種宮殿園林、衣服飲食、香華瓔珞，隨意所須悉皆如念，譬如他化自在諸天。

「複次阿難！彼佛國中有微細食，諸有情類嘗無啖者，如第六天隨所思念如是飲食即同食已，色力增長而無便穢。復有無量如意妙香、涂香、末香，其香普熏彼佛國界。及散花幢幡亦皆遍滿。其有欲聞

【現代漢語翻譯】現代漢語譯本：

人們有時會聚集在河邊遊玩，有些人不願聽湍急的水流聲，即使擁有天耳（一種能聽到所有聲音的神通），最終也聽不到。有些人則願意聽，立刻就能領悟到成百上千種令人喜愛的聲音，例如佛法僧（佛教的三寶）的聲音、止息（平靜）的聲音、無性（空性）的聲音、波羅蜜（到達彼岸）的聲音、十力（佛的十種力量）四無所畏（佛的四種無畏）的聲音、神通的聲音、無作（無為）的聲音、無生無滅的聲音、寂靜的聲音、邊寂靜（遠離煩惱的寂靜）的聲音、極寂靜（最徹底的寂靜）的聲音、大慈大悲的聲音、無生法忍（對無生之法的忍可）的聲音、灌頂受位（接受佛的加持和地位）的聲音。聽到這些種種聲音后，他們會獲得廣大的喜愛和歡悅，並與觀察相應、厭離相應、滅壞相應、寂靜相應、邊寂靜相應、極寂靜相應、義味相應、佛法僧相應、力無畏相應、神通相應、止息相應、菩提（覺悟）相應、聲聞（佛的弟子）相應、涅槃（寂滅）相應。

『再者，阿難！那個極樂世界，聽不到任何惡趣（地獄、餓鬼、畜生）的名字，沒有障礙煩惱覆蓋的名字，沒有地獄、閻摩（地獄之王）、畜生的名字，也沒有八難（難以修行佛法的八種障礙）的名字，甚至沒有苦受、不苦不樂受的名字，連假設的苦都沒有，更何況真實的苦，所以那個國家被稱為極樂。阿難！我現在簡略地說說極樂的因緣，如果詳細說，窮盡劫數也說不完。』

『再者，阿難！那個極樂世界的所有眾生，無論是已經往生的、現在往生的、還是將來往生的，都得到這樣美妙的色身，形貌端正，神通自在，福力具足，享用各種宮殿園林、衣服飲食、香花瓔珞，想要什麼就有什麼，就像他化自在天的諸天一樣。』

『再者，阿難！那個佛國中有微細的食物，所有的有情眾生都不需要吃，就像第六天（他化自在天）一樣，只要心中想，食物就如同吃過一樣，色力增長而沒有大小便。還有無量如意妙香、涂香、末香，這些香氣普遍薰染那個佛國。以及散落的花朵和寶幡也遍滿各處。那些想要聽 English version:

People sometimes gather by the river to stroll, and some do not wish to hear the sound of the rushing water. Even if they possess heavenly ears (a supernatural power to hear all sounds), they ultimately do not hear it. Others, however, wish to hear, and immediately perceive hundreds of thousands of delightful sounds, such as the sounds of the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), the sound of cessation (peace), the sound of no-self (emptiness), the sound of paramita (perfection), the sounds of the ten powers (of a Buddha) and four fearlessnesses (of a Buddha), the sound of supernatural powers, the sound of non-action, the sound of no birth and no death, the sound of tranquility, the sound of border tranquility (tranquility away from afflictions), the sound of ultimate tranquility, the sound of great compassion, the sound of the acceptance of the non-arising of phenomena, and the sound of empowerment and receiving position. Having heard these various sounds, they obtain great love and joy, and are in accordance with observation, in accordance with detachment, in accordance with destruction, in accordance with tranquility, in accordance with border tranquility, in accordance with ultimate tranquility, in accordance with the meaning, in accordance with the Buddha, Dharma, and Sangha, in accordance with power and fearlessness, in accordance with supernatural powers, in accordance with cessation, in accordance with Bodhi (enlightenment), in accordance with Sravakas (disciples of the Buddha), and in accordance with Nirvana (extinction).

'Furthermore, Ananda! That Land of Ultimate Bliss does not hear the names of the evil realms (hell, hungry ghosts, animals), there are no names of obstructions and afflictions, there are no names of hell, Yama (the king of hell), or animals, nor are there names of the eight difficulties (eight obstacles to practicing the Dharma), nor even the names of painful feelings or neither-painful-nor-pleasant feelings. There is not even the assumption of suffering, let alone real suffering. Therefore, that land is called Ultimate Bliss. Ananda! I am now briefly speaking about the causes and conditions of Ultimate Bliss. If I were to speak in detail, it would not be exhausted even after countless eons.'

'Furthermore, Ananda! All beings in that Land of Ultimate Bliss, whether they have already been born there, are currently being born there, or will be born there, all obtain such wonderful forms, with upright appearances, supernatural powers, and abundant blessings. They enjoy various palaces, gardens, clothing, food, fragrant flowers, and ornaments. Whatever they desire, they obtain as soon as they think of it, just like the gods of the Paranirmitavasavartin heaven.'

'Furthermore, Ananda! In that Buddha-land, there is subtle food, which all sentient beings do not need to eat. Like the sixth heaven (Paranirmitavasavartin), as soon as they think of it, the food is as if they have eaten it, their strength and complexion increase, and there is no excretion. There are also countless wish-fulfilling wonderful fragrances, perfumes, and powders, the fragrance of which pervades that Buddha-land. And scattered flowers and banners also fill the place. Those who wish to hear

【English Translation】 People sometimes gather by the river to stroll, and some do not wish to hear the sound of the rushing water. Even if they possess heavenly ears (a supernatural power to hear all sounds), they ultimately do not hear it. Others, however, wish to hear, and immediately perceive hundreds of thousands of delightful sounds, such as the sounds of the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), the sound of cessation (peace), the sound of no-self (emptiness), the sound of paramita (perfection), the sounds of the ten powers (of a Buddha) and four fearlessnesses (of a Buddha), the sound of supernatural powers, the sound of non-action, the sound of no birth and no death, the sound of tranquility, the sound of border tranquility (tranquility away from afflictions), the sound of ultimate tranquility, the sound of great compassion, the sound of the acceptance of the non-arising of phenomena, and the sound of empowerment and receiving position. Having heard these various sounds, they obtain great love and joy, and are in accordance with observation, in accordance with detachment, in accordance with destruction, in accordance with tranquility, in accordance with border tranquility, in accordance with ultimate tranquility, in accordance with the meaning, in accordance with the Buddha, Dharma, and Sangha, in accordance with power and fearlessness, in accordance with supernatural powers, in accordance with cessation, in accordance with Bodhi (enlightenment), in accordance with Sravakas (disciples of the Buddha), and in accordance with Nirvana (extinction). 'Furthermore, Ananda! That Land of Ultimate Bliss does not hear the names of the evil realms (hell, hungry ghosts, animals), there are no names of obstructions and afflictions, there are no names of hell, Yama (the king of hell), or animals, nor are there names of the eight difficulties (eight obstacles to practicing the Dharma), nor even the names of painful feelings or neither-painful-nor-pleasant feelings. There is not even the assumption of suffering, let alone real suffering. Therefore, that land is called Ultimate Bliss. Ananda! I am now briefly speaking about the causes and conditions of Ultimate Bliss. If I were to speak in detail, it would not be exhausted even after countless eons.' 'Furthermore, Ananda! All beings in that Land of Ultimate Bliss, whether they have already been born there, are currently being born there, or will be born there, all obtain such wonderful forms, with upright appearances, supernatural powers, and abundant blessings. They enjoy various palaces, gardens, clothing, food, fragrant flowers, and ornaments. Whatever they desire, they obtain as soon as they think of it, just like the gods of the Paranirmitavasavartin heaven.' 'Furthermore, Ananda! In that Buddha-land, there is subtle food, which all sentient beings do not need to eat. Like the sixth heaven (Paranirmitavasavartin), as soon as they think of it, the food is as if they have eaten it, their strength and complexion increase, and there is no excretion. There are also countless wish-fulfilling wonderful fragrances, perfumes, and powders, the fragrance of which pervades that Buddha-land. And scattered flowers and banners also fill the place. Those who wish to hear

香者隨愿即聞，或不樂者終無所受。復有無量上妙衣服寶冠、環釧耳珰、瓔珞花鬘帶鎖，諸寶莊嚴，無量光明百千妙色悉皆具足，自然在身。復有金銀真珠妙寶之網，懸諸寶鈴周遍嚴飾。若諸有情所須宮殿樓閣等，隨所樂欲高下長短廣狹方圓，及諸床座妙衣敷上，以種種寶而嚴飾之，于眾生前自然出現，人皆自謂各處其宮。

「複次阿難！極樂國土所有眾生無差別相，順余方俗有天人名。阿難！譬如下賤半挓迦人，對於輪王則無可諭，威光德望悉皆無有。又如帝釋方第六天，威光等類皆所不及，園苑宮殿、衣服雜飾、尊貴自在、階位神通及以變化不可為比，唯受法樂則無差別。阿難應知，彼國有情猶如他化自在天王。

「阿難！彼極樂界于晨朝時，周遍四方和風微動不逆不亂，吹諸雜花種種香氣，其香普熏周遍國界。一切有情為風觸身，安和調適猶如比丘得滅盡定。其風吹動七寶樹林，華飄成聚高七人量，種種色光照曜佛土。譬如有人以花布地手按令平，隨雜色花間錯分佈。彼諸花聚亦復如是，其花微妙廣大柔軟如兜羅綿，若諸有情足蹈彼花沒深四指，隨其舉足還復如初。過晨朝已其花自然沒入于地，舊花既沒大地清凈，更雨新花還復周遍。如是中時、晡時、初中后夜，飄花成聚亦復如是。阿難！一切廣

【現代漢語翻譯】現代漢語譯本：香氣隨著意願就能聞到，不喜歡的就什麼也感受不到。還有無量上妙的衣服、寶冠、手鐲、耳環、瓔珞、花鬘、帶鎖，各種珍寶裝飾，無量的光明和成百上千的奇妙色彩都具備，自然地穿戴在身上。還有金銀、珍珠等奇妙珍寶編織成的網，懸掛著各種寶鈴，周遍裝飾。如果眾生需要宮殿樓閣等，隨著他們喜歡的樣式，高低長短、廣狹方圓，以及各種床座，鋪上美妙的衣物，用各種珍寶裝飾，在眾生面前自然出現，人們都認為自己住在自己的宮殿里。『再者，阿難！極樂國土所有眾生沒有差別相，只是順應其他地方的風俗，有天人這樣的名稱。阿難！譬如半挓迦人（指地位低下的人），對於轉輪王（擁有統治世界的君主）來說，就無法相比，威望和德行都完全沒有。又如帝釋（忉利天之主）與第六天（他化自在天）相比，威光等各方面都比不上，園林宮殿、衣服裝飾、尊貴自在、階位神通以及變化都無法相比，只有在享受佛法之樂方面沒有差別。阿難，你應該知道，那個國度的眾生就像他化自在天王一樣。『阿難！那個極樂世界在早晨的時候，周遍四方，和風輕輕吹動，不逆不亂，吹動各種雜花，散發出各種香氣，香氣普遍薰染整個國界。一切眾生被風吹拂身體，安詳平和，就像比丘進入滅盡定（一種禪定狀態）一樣。風吹動七寶樹林，花朵飄落成堆，高達七人左右，各種色彩的光芒照耀著佛土。譬如有人用花鋪地，用手按平，各種顏色的花錯落分佈。那些花堆也是這樣，花朵微妙廣大，柔軟如兜羅綿（一種柔軟的棉花），如果眾生用腳踩在花上，會沒入四指深，抬起腳后又恢復原狀。過了早晨，花自然沒入地下，舊花消失後，大地清凈，又降下新花，再次遍佈。像這樣，中午、下午、初夜、中夜、后夜，飄落的花朵成堆也是這樣。阿難！一切廣闊的

【English Translation】 English version: Fragrances are immediately perceived according to one's wishes, while those who dislike them receive nothing. Moreover, there are immeasurable, supreme garments, jeweled crowns, bracelets, earrings, necklaces, flower garlands, belts, and locks, all adorned with various treasures, possessing immeasurable light and hundreds of thousands of exquisite colors, naturally appearing on their bodies. There are also nets of gold, silver, pearls, and other precious jewels, adorned with hanging jeweled bells all around. If sentient beings require palaces, pavilions, etc., according to their preferences for height, length, width, squareness, or roundness, as well as various beds and seats covered with exquisite garments, adorned with various treasures, they naturally appear before the beings, and each person believes they are residing in their own palace. 『Furthermore, Ananda! All sentient beings in the Land of Ultimate Bliss have no distinguishing characteristics, but follow the customs of other realms and are called gods and humans. Ananda! For example, a half-man (a person of low status) is incomparable to a Wheel-Turning King (a monarch who rules the world), lacking all prestige and virtue. Also, like Indra (the lord of the Trayastrimsha Heaven) compared to the Sixth Heaven (the Paranirmitavasavartin Heaven), he is inferior in terms of majestic light, gardens, palaces, clothing, adornments, nobility, freedom, rank, supernatural powers, and transformations. They are only equal in the joy of the Dharma. Ananda, you should know that the sentient beings in that land are like the Paranirmitavasavartin Heaven King. 『Ananda! In that Land of Ultimate Bliss, in the morning, gentle breezes blow softly in all directions, without opposition or disorder, carrying various mixed flowers and fragrances, which pervade the entire realm. When all sentient beings are touched by the wind, they feel peaceful and harmonious, like a bhikshu (monk) who has attained the cessation of perception and feeling (a state of meditative absorption). The wind blows through the seven-jeweled forests, causing flowers to fall and gather in heaps, reaching a height of about seven people, with various colors of light illuminating the Buddha-land. It is like someone spreading flowers on the ground and pressing them flat with their hands, with various colors of flowers distributed in a scattered pattern. The flower heaps are also like this, with the flowers being subtle, vast, and soft like tula cotton (a soft type of cotton). If sentient beings step on the flowers, their feet sink in about four fingers deep, and when they lift their feet, the flowers return to their original state. After the morning, the flowers naturally sink into the ground, and once the old flowers have disappeared, the ground becomes clean, and new flowers fall again, covering the entire area. This also happens at noon, in the afternoon, and during the early, middle, and late night. Ananda! All the vast

大珍奇之寶，無有不生極樂界者。

「阿難！彼佛國中有七寶蓮花，一一蓮花有無量百千億葉，其葉有無量百千珍奇異色，以百千摩尼妙寶莊嚴，覆以寶網轉相映飾。阿難！彼蓮花量或半由旬，或一二三四乃至百千由旬者。是一一花出三十六億那由他百千光明，一一光中出三十六億那由他百千諸佛，身如金色，具三十二大丈夫相、八十隨好，殊勝莊嚴，放百千光普照世界。是諸佛等，現往東方為眾說法，皆為安立無量有情于佛法中；南西北方四維上下亦復如是。

「複次阿難！極樂世界無有昏闇亦無火光，涌泉陂湖彼皆非有，亦無住著家室林苑之名，及表示之像幼童色類，亦無日月晝夜之像。於一切處標式既無亦無名號，唯除如來所加威者。

「阿難！彼國眾生若當生者，皆悉究竟無上菩提到涅槃處。何以故？若邪定聚及不定聚，不能了知建立彼因故。

「阿難！東方如恒沙界，一一界中如恒沙佛，彼諸佛等各各稱歎阿彌陀佛無量功德；南西北方四維上下諸佛稱讚亦復如是。何以故？他方佛國所有眾生聞無量壽如來名號，乃至能發一念凈信歡喜愛樂，所有善根迴向愿生無量壽國者，隨愿皆生，得不退轉乃至無上正等菩提，除五無間、誹毀正法及謗聖者。

「阿難！若有眾生於他佛剎發

【現代漢語翻譯】現代漢語譯本極其珍奇的寶物，沒有不是在極樂世界產生的。『阿難！那個佛國中有七寶蓮花，每一朵蓮花都有無量百千億片花瓣，那些花瓣有無量百千種珍奇的顏色，用百千摩尼妙寶裝飾，覆蓋著寶網互相映襯裝飾。阿難！那些蓮花的大小，有的半由旬（古印度長度單位），有的有一二三四乃至百千由旬。每一朵花都發出三十六億那由他（數量單位）百千光明，每一道光中都出現三十六億那由他百千諸佛，身如金色，具足三十二大丈夫相、八十隨形好，殊勝莊嚴，放出百千光明普照世界。這些佛等，前往東方為眾生說法，都是爲了安立無量有情于佛法之中；南西北方四維上下也是這樣。『再者，阿難！極樂世界沒有昏暗也沒有火光，涌泉、池塘、湖泊那些都沒有，也沒有住著的家室、林苑的名稱，以及表示的形象、幼童的模樣，也沒有日月晝夜的景象。在一切地方，標記和名稱都沒有，唯有如來所加持的威德。『阿難！那個國度的眾生如果將要往生，都將最終達到無上菩提，到達涅槃之處。為什麼呢？因為邪定聚（註定墮落者）和不定聚（可能墮落也可能不墮落者），不能瞭解建立那個（往生極樂）的原因。『阿難！東方如恒河沙數的世界，每一個世界中都有如恒河沙數的佛，那些佛都各自稱讚阿彌陀佛無量的功德；南西北方四維上下的諸佛稱讚也是這樣。為什麼呢？其他佛國的所有眾生，聽到無量壽如來的名號，乃至能發一念清凈的信心、歡喜愛樂，所有善根迴向愿生無量壽國的人，都能隨愿往生，得到不退轉，乃至無上正等菩提，除了犯五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、誹謗正法以及詆譭聖者的人。『阿難！如果有眾生在其他佛剎發

【English Translation】 English version The most precious treasures, none are not produced in the Land of Ultimate Bliss. 『Ananda! In that Buddha-land, there are seven-jeweled lotuses. Each lotus has countless hundreds of thousands of millions of petals. These petals have countless hundreds of thousands of precious and strange colors, adorned with hundreds of thousands of mani jewels, covered with jeweled nets that reflect and embellish each other. Ananda! The size of these lotuses is sometimes half a yojana (an ancient Indian unit of distance), sometimes one, two, three, four, or even hundreds of thousands of yojanas. Each flower emits thirty-six billion nayutas (a unit of number) of hundreds of thousands of lights. In each light, there appear thirty-six billion nayutas of hundreds of thousands of Buddhas, their bodies golden, possessing the thirty-two marks of a great man and the eighty minor marks, supremely adorned, emitting hundreds of thousands of lights that illuminate the world. These Buddhas go to the east to preach the Dharma to sentient beings, all to establish countless sentient beings in the Buddha-dharma; the same is true in the south, west, north, the four intermediate directions, and above and below. 『Furthermore, Ananda! In the Land of Ultimate Bliss, there is no darkness nor firelight. There are no springs, ponds, or lakes. There are no names for dwellings, gardens, or forests, nor are there any representations of forms, or appearances of children, nor are there any images of the sun, moon, day, or night. In all places, there are no signs or names, except for the majestic power bestowed by the Tathagata. 『Ananda! If the sentient beings of that land are to be born there, they will all ultimately attain unsurpassed Bodhi and reach Nirvana. Why is this? Because those of the fixedly wrong group (those destined to fall) and the uncertain group (those who may or may not fall) cannot understand the cause of establishing that (rebirth in the Land of Ultimate Bliss). 『Ananda! In the east, in worlds as numerous as the sands of the Ganges, in each world there are Buddhas as numerous as the sands of the Ganges. These Buddhas each praise the immeasurable merits of Amitabha Buddha; the Buddhas in the south, west, north, the four intermediate directions, and above and below also praise him in the same way. Why is this? All sentient beings in other Buddha-lands who hear the name of the Tathagata of Immeasurable Life, and even if they can generate a single thought of pure faith, joy, and love, and dedicate all their roots of goodness to be reborn in the Land of Immeasurable Life, will be reborn there according to their wishes, attaining non-retrogression and even unsurpassed, perfect enlightenment, except for those who commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), slander the true Dharma, and defame the sages. 『Ananda! If there are sentient beings in other Buddha-lands who generate

菩提心，專念無量壽佛，及恒種殖眾多善根，發心迴向愿生彼國。是人臨命終時，無量壽佛與比丘眾前後圍繞現其人前，即隨如來往生彼國得不退轉，當證無上正等菩提。是故阿難！若有善男子、善女人，愿生極樂世界、欲見無量壽佛者，應發無上菩提心，復當專念極樂國土，積集善根應持迴向，由此見佛生彼國中，得不退轉乃至無上菩提。阿難！若他國眾生髮菩提心，雖不專念無量壽佛，亦非恒種眾多善根，隨己修行諸善功德，迴向彼佛愿欲往生。此人臨命終時，無量壽佛即遣化身，與比丘眾前後圍繞，其所化佛光明相好與真無異，現其人前攝受導引。即隨化佛往生其國，得不退轉無上菩提。阿難！若有眾生住大乘者，以清凈心向無量壽如來，乃至十唸唸無量壽佛愿生其國，聞甚深法即生信解，心無疑惑。乃至獲得一念凈心，發一念心念無量壽佛，此人臨命終時，如在夢中見無量壽佛，定生彼國得不退轉無上菩提。阿難！以此義利故，無量無數不可思議無有等等無邊世界諸佛如來，皆共稱讚無量壽佛所有功德。」

佛告阿難：「東方如恒河沙界，一一界中有如恒沙菩薩，為欲瞻禮供養無量壽佛及諸聖眾來詣佛所；南西北方四維上下亦復如是。」

爾時世尊而說頌曰：

「東方諸佛剎，　　數如恒河沙

【現代漢語翻譯】現代漢語譯本：發菩提心（覺悟之心），專心念誦無量壽佛（阿彌陀佛），並持續種植眾多善根，發願迴向希望往生那個佛國。這樣的人在臨終時，無量壽佛會與比丘僧眾前後圍繞顯現在他面前，他會立即跟隨如來往生到那個佛國，獲得不退轉的境界，最終證得無上正等菩提（最高的覺悟）。所以，阿難！如果有善男子、善女人，希望往生極樂世界，想要見到無量壽佛，就應當發起無上菩提心，還要專心念誦極樂國土，積累善根並回向，這樣就能見到佛並往生到那個佛國，獲得不退轉的境界，乃至證得無上菩提。阿難！如果其他國土的眾生髮菩提心，即使不專心念誦無量壽佛，也沒有持續種植眾多善根，只是隨自己的修行所做的各種善功德，迴向給那位佛，希望往生。這個人臨終時，無量壽佛會派遣化身，與比丘僧眾前後圍繞，化身佛的光明相好與真佛沒有差別，顯現在他面前攝受引導。他會立即跟隨化身佛往生到那個佛國，獲得不退轉的無上菩提。阿難！如果有眾生安住于大乘佛法，以清凈的心向無量壽如來，乃至十念都唸誦無量壽佛，希望往生那個佛國，聽到甚深的佛法就產生信解，心中沒有疑惑。乃至獲得一念清凈的心，發一念心念誦無量壽佛，這個人臨終時，就像在夢中見到無量壽佛，必定往生到那個佛國，獲得不退轉的無上菩提。阿難！因為這個意義和利益，無量無數不可思議、無與倫比、無邊世界的諸佛如來，都共同稱讚無量壽佛的所有功德。佛告訴阿難：『東方如同恒河沙數的世界，每一個世界中都有如同恒河沙數的菩薩，爲了瞻仰禮拜供養無量壽佛和諸位聖眾，來到佛的處所；南方、西方、北方、四維、上下也是如此。』這時，世尊說了偈頌：『東方諸佛的剎土，數量如同恒河沙』

【English Translation】 English version: The Bodhi mind (mind of enlightenment), focusing solely on reciting Amitayus Buddha (the Buddha of Infinite Life), and constantly cultivating numerous roots of goodness, making a vow to dedicate these merits to be reborn in that Buddha-land. When such a person approaches the end of their life, Amitayus Buddha, surrounded by a retinue of Bhikkhus (monks), will appear before them. They will immediately follow the Tathagata (the Buddha) to be reborn in that land, attain the state of non-retrogression, and ultimately realize Anuttara-samyak-sambodhi (supreme perfect enlightenment). Therefore, Ananda! If there are good men or good women who wish to be reborn in the Land of Bliss and desire to see Amitayus Buddha, they should arouse the supreme Bodhi mind, focus on reciting the name of the Land of Bliss, accumulate roots of goodness, and dedicate these merits. By doing so, they will see the Buddha, be reborn in that land, attain the state of non-retrogression, and eventually achieve supreme enlightenment. Ananda! If beings from other lands arouse the Bodhi mind, even if they do not solely focus on reciting Amitayus Buddha, nor constantly cultivate numerous roots of goodness, but instead dedicate the various meritorious deeds they have performed through their own practice to that Buddha, wishing to be reborn there. When this person approaches the end of their life, Amitayus Buddha will send a manifested body, surrounded by a retinue of Bhikkhus. The light and marks of this manifested Buddha will be no different from the true Buddha, appearing before them to receive and guide them. They will immediately follow the manifested Buddha to be reborn in that land, attaining non-retrogressive supreme enlightenment. Ananda! If there are beings who abide in the Mahayana (Great Vehicle) teachings, with a pure mind turning towards Amitayus Tathagata, even with ten recitations of Amitayus Buddha, wishing to be reborn in that land, and upon hearing the profound Dharma, they generate faith and understanding, without any doubt in their minds. Even if they attain one moment of pure mind, and with one thought recite Amitayus Buddha, when this person approaches the end of their life, they will see Amitayus Buddha as if in a dream, and will certainly be reborn in that land, attaining non-retrogressive supreme enlightenment. Ananda! Because of this meaning and benefit, countless, immeasurable, inconceivable, incomparable, and boundless Buddhas and Tathagatas in all worlds, all together praise the merits of Amitayus Buddha. The Buddha told Ananda: 'In the east, in worlds as numerous as the sands of the Ganges River, in each of these worlds, there are Bodhisattvas as numerous as the sands of the Ganges River, who come to the Buddha's place to pay homage, venerate, and make offerings to Amitayus Buddha and all the holy assembly; the same is true in the south, west, north, the four intermediate directions, and above and below.' At that time, the World Honored One spoke in verse: 'The Buddha-lands in the east, their number is like the sands of the Ganges River.'

，　如是佛土中，　　恒沙菩薩眾，　皆現神通來，　　禮無量壽佛；　三方諸聖眾，　　禮覲亦同歸。　彼于沙界中，　　道光諸辯論，　住深禪定樂，　　四無所畏心。　各赍眾妙花，　　名香皆可悅，　並奏諸天樂，　　百千和雅音，　以獻天人師，　　名聞十方者。　究竟威神力，　　善學諸法門，　種種供養中，　　勤修無懈倦，　功德智慧景，　　能破諸幽冥，　咸以尊重心，　　奉諸珍妙供。　彼觀殊勝剎，　　菩薩眾無邊，　愿速成菩提，　　凈界如安樂。　世尊知欲樂，　　廣大不思議，　微笑現金容，　　告成如所愿。　了諸法如幻，　　佛國猶夢響，　恒發誓莊嚴，　　當成微妙土。　菩薩以願力，　　修勝菩提行，　知土如影像，　　發諸弘誓心。　若求遍清凈，　　殊勝無邊剎，　聞佛聖德名，　　愿生安樂國。　若有諸菩薩，　　志求清凈土，　了知法無我，　　愿生安樂國。

「複次阿難！極樂世界所有菩薩，于無上菩提皆悉安住一生補處，唯除大愿能師子吼擐大甲冑摩訶薩眾為度群生修大涅槃者。

「複次阿難！彼佛剎中諸聲聞眾，皆有身光能照一尋。菩薩光照極百千尋，除二菩薩光明常照三千大千世界。」

【現代漢語翻譯】現代漢語譯本在這樣的佛土中，如同恒河沙數般的菩薩眾，都顯現神通前來，禮敬無量壽佛（Amitayus Buddha）。來自三方的聖眾，也一同前來禮拜覲見。他們在沙界之中，闡述佛法，辯論真理，安住于深厚的禪定之樂，擁有四種無所畏懼的信心。他們各自攜帶各種美妙的花朵，芬芳的香氣令人愉悅，並演奏各種天樂，發出百千種和諧優雅的聲音。以此獻給天人導師，名聞十方諸佛的無量壽佛。他們究竟掌握了佛的威神之力，善於學習各種佛法，在各種供養中，勤奮修行，從不懈怠。他們的功德和智慧如同光芒，能夠破除一切黑暗，都以無比的尊重之心，奉獻各種珍貴的妙供。他們觀察這殊勝的佛土，菩薩眾無邊無際，都發愿迅速成就菩提（bodhi，覺悟），使凈土如同安樂世界。世尊知道他們的願望和喜樂，廣大而不可思議，於是面露微笑，告訴他們願望將會實現。他們了知一切法如同幻象，佛國也如同夢中的迴響，因此恒常發誓要莊嚴國土，將來成就微妙的凈土。菩薩們以願力，修習殊勝的菩提之行，了知佛土如同影像，從而發起各種弘大的誓願。如果有人想要遍及清凈，殊勝無邊的佛土，聽到佛的聖德名號，就發願往生安樂國（Sukhavati）。如果有諸位菩薩，立志追求清凈的佛土，了知諸法無我，也發願往生安樂國。『再者，阿難（Ananda）！極樂世界（Sukhavati）所有的菩薩，對於無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）都安住於一生補處（ekajati-pratibaddha，指下一生即可成佛的菩薩），唯有發大愿，能如獅子吼般宣說佛法，身披大鎧甲的摩訶薩（Mahasattva，大菩薩）眾，爲了度化眾生而修習大涅槃（Maha-parinirvana，大圓寂）。』『再者，阿難！那個佛土中的所有聲聞（Sravaka，聽聞佛法而修行的人）眾，都有身光能夠照耀一尋（古代長度單位）。菩薩的光明能夠照耀百千尋，除了兩位菩薩的光明能夠常照三千大千世界。』

【English Translation】 English version In such a Buddha-land, countless Bodhisattvas, like the sands of the Ganges, all manifest their spiritual powers and come to pay homage to Amitayus Buddha (Immeasurable Life Buddha). The holy beings from the three directions also come together to pay their respects and have an audience. In those sand-like realms, they expound the Dharma, debate the truth, dwell in the joy of deep meditation, and possess the four kinds of fearlessness. They each carry various exquisite flowers, and the fragrant scents are delightful, and they play various celestial music, producing hundreds and thousands of harmonious and elegant sounds. They offer these to the teacher of gods and humans, Amitayus Buddha, who is renowned in the ten directions. They have ultimately mastered the Buddha's majestic spiritual power, are skilled in learning various Dharma teachings, and in all kinds of offerings, they diligently cultivate without any weariness. Their merits and wisdom are like light, capable of dispelling all darkness, and they all offer various precious and wonderful offerings with utmost respect. They observe this extraordinary Buddha-land, where the Bodhisattvas are boundless, and they all vow to quickly attain Bodhi (enlightenment), making the pure land like the Land of Bliss. The World-Honored One knows their desires and joys, which are vast and inconceivable, so he smiles and tells them that their wishes will be fulfilled. They understand that all dharmas are like illusions, and the Buddha-land is like an echo in a dream, therefore they constantly vow to adorn the land, and in the future, they will achieve a subtle pure land. The Bodhisattvas, through their vows, cultivate the supreme Bodhi practice, knowing that the Buddha-land is like an image, and thus they make various great vows. If someone seeks a universally pure, extraordinary, and boundless Buddha-land, upon hearing the holy name of the Buddha, they vow to be reborn in the Land of Bliss (Sukhavati). If there are Bodhisattvas who aspire to a pure Buddha-land, understanding that all dharmas are without self, they also vow to be reborn in the Land of Bliss. 'Furthermore, Ananda! All the Bodhisattvas in the Land of Bliss (Sukhavati) are established in the stage of 'one birth away from Buddhahood' (ekajati-pratibaddha) regarding the unsurpassed Bodhi (Anuttara-samyak-sambodhi), except for those Mahasattvas (great beings) who have made great vows, can roar like a lion, wear great armor, and cultivate great Nirvana (Maha-parinirvana) to liberate sentient beings.' 'Furthermore, Ananda! All the Sravakas (hearers) in that Buddha-land have a body radiance that can illuminate one yojana (ancient unit of distance). The radiance of the Bodhisattvas can illuminate hundreds and thousands of yojanas, except for the radiance of two Bodhisattvas, which constantly illuminates the three thousand great thousand worlds.'

阿難白佛言：「世尊！彼二菩薩名為何等？」

佛告阿難：「汝今諦聽。彼二菩薩，一名觀自在，二名大勢至。阿難！此二菩薩從娑婆世界舍壽量已往生彼國。

「阿難！彼極樂界所生菩薩皆具三十二相，膚體柔軟、諸根聰利、智慧善巧，於差別法無不了知，禪定神通善能遊戲，皆非薄德鈍根之流。彼菩薩中有得初忍或第二忍者無量無邊，或有證得無生法忍。

「阿難！彼國菩薩，乃至菩提不墮惡趣，生生之處能了宿命，唯除五濁剎中出現於世。

「阿難！彼國菩薩皆于晨朝供養他方無量百千諸佛，隨所希求種種花鬘、涂香、末香、幢幡、繒蓋及諸音樂，以佛神力皆現手中供養諸佛。如是供具廣大甚多，無數無邊不可思議。若復樂求種種名花，花有無量百千光色，皆現手中奉散諸佛。阿難！其所散花，即于空中變成花蓋，蓋之小者滿十由旬，若不更以新花重散，前所散花終不墮落。阿難！或有花蓋滿二十由旬，如是三十四十乃至千由旬，或等四洲或遍小千中千，乃至三千大千世界。此諸菩薩生希有心得大喜愛，于晨朝時奉事供養尊重讚歎無量百千億那由他佛，及種諸善根已，即于晨朝還到本國。此皆由無量壽佛本願加威，及曾供如來善根相續無缺減故、善修習故、善攝取故、善成就故。

【現代漢語翻譯】現代漢語譯本：阿難對佛說：『世尊！那兩位菩薩叫什麼名字？』佛告訴阿難：『你仔細聽著。那兩位菩薩，一位名叫觀自在（Avalokiteśvara，意為觀照世間聲音而自在的菩薩），另一位名叫大勢至（Mahāsthāmaprāpta，意為以大智慧之光普照一切，令眾生離三途苦的菩薩）。阿難！這兩位菩薩從娑婆世界（Sahā，意為充滿煩惱和痛苦的世界）捨棄壽命后往生到那個極樂世界。』『阿難！那個極樂世界所出生的菩薩都具備三十二種殊勝的相貌，面板柔嫩，諸根聰慧敏銳，智慧巧妙，對於各種不同的法門沒有不瞭解的，禪定神通運用自如，都不是德行淺薄、根器遲鈍的人。那些菩薩中有證得初忍或第二忍的，數量無量無邊，也有證得無生法忍的。』『阿難！那個極樂世界的菩薩，乃至成佛之前都不會墮入惡道，生生世世都能了知自己的宿命，只有在五濁惡世（意為充滿五種污濁的世界）才會出現於世間。』『阿難！那個極樂世界的菩薩都在早晨供養他方無量百千諸佛，隨他們所希望的，用各種花鬘、涂香、末香、幢幡、繒蓋以及各種音樂，憑藉佛的神力都顯現在手中供養諸佛。這樣的供養物品廣大眾多，無數無邊不可思議。如果又想求各種名貴的花，花有無量百千種光色，都顯現在手中奉獻給諸佛。阿難！他們所散的花，立刻在空中變成花蓋，花蓋小的有十由旬（Yojana，古印度長度單位）那麼大，如果不再次用新花散佈，先前散的花終究不會墜落。阿難！有的花蓋有二十由旬那麼大，像這樣三十、四十乃至千由旬，或者等於四洲，或者遍佈小千世界、中千世界，乃至三千大千世界。這些菩薩生起稀有的心，得到極大的喜悅，在早晨奉事供養、尊重讚歎無量百千億那由他（Nayuta，意為極大的數目）佛，並且種下各種善根之後，就在早晨回到自己的國土。這都是由於無量壽佛（Amitāyus，意為壽命無量的佛）的本願加持，以及曾經供養如來的善根相續不斷、沒有減少、善於修習、善於攝取、善於成就的緣故。』

【English Translation】 English version: Ānanda said to the Buddha, 『World Honored One, what are the names of those two Bodhisattvas?』 The Buddha told Ānanda, 『Listen carefully. Those two Bodhisattvas, one is named Avalokiteśvara (the Bodhisattva who perceives the sounds of the world), and the other is named Mahāsthāmaprāpta (the Bodhisattva who has attained great power). Ānanda, these two Bodhisattvas, after relinquishing their life spans in the Sahā world (the world of suffering), were reborn in that land of ultimate bliss.』『Ānanda, the Bodhisattvas born in that Land of Bliss all possess the thirty-two marks of greatness, their skin is soft, their senses are sharp and intelligent, their wisdom is skillful, they understand all the different teachings, they are adept at meditative concentration and supernatural powers, and they are not of shallow virtue or dull faculties. Among those Bodhisattvas, there are countless who have attained the first or second forbearance, and some have attained the forbearance of non-arising.』『Ānanda, the Bodhisattvas of that land, until they attain Buddhahood, will not fall into evil realms. In each of their lives, they can know their past lives, except when they appear in the world within the five turbidities.』『Ānanda, the Bodhisattvas of that land all make offerings to countless hundreds of thousands of Buddhas in other directions every morning. According to their wishes, they offer various flower garlands, scented ointments, powdered incense, banners, canopies, and music. By the power of the Buddha, all these appear in their hands to offer to the Buddhas. Such offerings are vast and numerous, countless and inconceivable. If they wish to seek various precious flowers, the flowers have countless hundreds of thousands of colors, all of which appear in their hands to offer to the Buddhas. Ānanda, the flowers they scatter immediately transform into flower canopies in the sky. The smaller canopies are ten yojanas (an ancient Indian unit of distance) in size. If they do not scatter new flowers again, the previous flowers will not fall. Ānanda, some flower canopies are twenty yojanas in size, and so on, thirty, forty, up to a thousand yojanas, or equal to the four continents, or pervading the small chiliocosm, the medium chiliocosm, and even the great chiliocosm. These Bodhisattvas generate rare minds and great joy. In the morning, they serve, make offerings, respect, and praise countless hundreds of thousands of billions of nayutas (a large number) of Buddhas. After planting various good roots, they return to their own land in the morning. All of this is due to the power of the original vows of Amitāyus (the Buddha of Infinite Life), and because their good roots from having made offerings to the Tathāgata are continuous, without decrease, well-practiced, well-collected, and well-accomplished.』

「複次阿難！彼極樂界諸菩薩眾，所說語言與一切智相應，于所受用皆無攝取，遍游佛剎無愛無厭亦無希求。不希求想，無自想、無煩惱想、無我想、無斗諍相違怨瞋之想。何以故？彼諸菩薩於一切眾生有大慈悲利益心故，有柔軟無障礙心、不濁心、無忿恨心，有平等調伏寂靜之心、忍心、忍調伏心，有等引澄凈無散亂心、無覆蔽心、凈心、極凈心、照曜心、無塵心、大威德心、善心、廣大心、無比心、甚深心、愛法心、喜法心、善意心、舍離一切執著心、斷一切眾生煩惱心、閉一切惡趣心故，行智慧行已成就無量功德，于禪定覺分善能演說，而常遊戲無上菩提勤修敷演。肉眼發生能有簡擇，天眼出現鑒諸佛土，法眼清凈能離諸著，慧眼通達到于彼岸，佛眼成就覺悟開示，生無礙慧為他廣說。於三界中平等勤修，既自調伏亦能調伏一切有情，能令獲得勝奢摩他。於一切法證無所得，善能說法言辭巧妙，勤修供養一切諸佛，摧伏有情一切煩惱，為諸如來之所悅可，而能如是如是思惟。作是思惟時，能集能見一切諸法皆無所得，以方便智修行滅法，善知取捨理非理趣，于理趣非理趣中皆得善巧。於世語言心不愛樂，出世經典誠信勤修，善巧尋求一切諸法，求一切法增長了知。知法本無實不可得，于所行處亦無取捨，

解脫老病住諸功德，從本已來安住神通勤修深法，于甚深法而無退轉，于難解法悉能通達，得一乘道無有疑惑。于佛教法不由他悟，其智宏深譬之巨海，菩提高廣喻若須彌，自身威光超于日月。凡所思擇與慧相應，猶如雪山其心潔白。光明普照無邊功德，燒煩惱薪方之於火。不為善惡之所動搖，心靜常安猶如大地。洗滌煩惑如清凈水，心無所主猶如火，不著世間猶如風，養諸有情猶如地，觀諸世界如虛空。荷載眾生猶如良乘，不染世法譬之蓮花，遠暢法音猶如雷震，雨一切法方之大雨，光蔽賢聖猶彼大仙，善能調伏如大龍象，勇猛無畏如師子王，覆護眾生如尼拘陀樹，他論不動如鐵圍山，修慈無量如彼恒河。諸善法王能為前導如大梵天，無所聚積猶如飛鳥，摧伏他論如金翅王，難遇希有如優曇花。最勝丈夫其心正直，無有懈怠能善修行，于諸見中善巧決定，柔和忍辱無嫉妒心。論法無厭求法不倦，常勤演說利益眾生。戒若琉璃內外明潔，善聞諸法而為勝寶，其所說言令眾悅伏。以智慧力建大法幢、吹大法螺、擊大法鼓，常樂勤修建諸法表。由智慧光心無迷惑，遠眾過失亦無損害。以淳凈心離諸穢染，常行惠施永舍慳貪，稟性溫和常懷慚恥。其心寂定智慧明察，作世間燈破眾生闇，堪受利養殊勝福田，為大導師賙濟群物

【現代漢語翻譯】現代漢語譯本解脫老病，安住于諸功德之中，從根本以來就安住于神通，勤奮修行深奧的佛法，對於甚深的佛法沒有退轉，對於難以理解的佛法都能通達，證得一乘道（唯一能引導眾生解脫的道路）而沒有疑惑。對於佛教的教法，不依賴他人而自己領悟，他的智慧宏大深遠，如同巨大的海洋；菩提（覺悟）高廣，如同須彌山（傳說中的山王）；自身的光輝超越日月。凡是所思所想都與智慧相應，如同雪山一樣內心潔白。光明普遍照耀無邊的功德，燃燒煩惱如同火焰。不被善惡所動搖，心境平靜安穩如同大地。洗滌煩惱迷惑如同清凈的水，心無所執著如同火焰，不執著於世間如同風，養育一切眾生如同大地，觀察諸世界如同虛空。承載眾生如同良馬，不被世俗污染如同蓮花，弘揚佛法如同雷鳴，降下一切佛法如同大雨，光芒遮蔽賢聖如同大仙，善於調伏如同大龍象，勇猛無畏如同獅子王，庇護眾生如同尼拘陀樹（一種大樹），不被其他理論動搖如同鐵圍山（傳說中的山），修習慈悲無量如同恒河。作為諸善法之王，能夠引導眾生如同大梵天（色界天的最高神），沒有積聚如同飛鳥，摧毀其他理論如同金翅鳥王（傳說中的神鳥），難以遇到稀有如同優曇花（傳說中三千年一開的花）。最殊勝的丈夫，內心正直，沒有懈怠，能夠好好修行，對於各種見解能夠巧妙地做出決斷，性格柔和，能夠忍辱，沒有嫉妒心。討論佛法沒有厭倦，追求佛法沒有疲憊，經常勤奮地演說佛法，利益眾生。戒律如同琉璃一樣內外明凈，善於聽聞各種佛法，是殊勝的珍寶，所說的話語令眾人心悅誠服。以智慧的力量建立大法幢（佛教的旗幟），吹大法螺（佛教的法器），擊大法鼓（佛教的法器），經常樂於勤奮地修行各種佛法的表徵。由於智慧的光芒，內心沒有迷惑，遠離各種過失，也沒有損害。以純凈的心遠離各種污穢，經常施行佈施，永遠捨棄慳吝貪婪，秉性溫和，經常懷有慚愧之心。他的心寂靜安定，智慧明察，作為世間的明燈，破除眾生的黑暗，堪受供養，是殊勝的福田，作為偉大的導師，賙濟一切眾生。

【English Translation】 English version Liberated from old age and sickness, dwelling in all merits, from the beginning abiding in spiritual powers, diligently cultivating profound Dharma, without regression in the profound Dharma, able to understand all difficult Dharma, attaining the One Vehicle Path (the only path that leads to liberation) without doubt. Regarding the Buddha's teachings, he understands them without relying on others, his wisdom is vast and profound, like a great ocean; his Bodhi (enlightenment) is high and broad, like Mount Sumeru (the legendary king of mountains); his own radiance surpasses the sun and moon. All his thoughts and choices are in accordance with wisdom, his heart is as pure as a snow mountain. His light universally illuminates boundless merits, burning away afflictions like fire. He is not moved by good or evil, his mind is calm and stable like the earth. He washes away afflictions and delusions like pure water, his mind is unattached like fire, he is not attached to the world like wind, he nurtures all sentient beings like the earth, he observes all worlds like empty space. He carries sentient beings like a good steed, he is not defiled by worldly matters like a lotus flower, he proclaims the Dharma like thunder, he rains down all Dharma like great rain, his light obscures the wise and holy like a great sage, he is skilled in taming like a great dragon elephant, he is courageous and fearless like a lion king, he protects sentient beings like a Nyagrodha tree (a large tree), he is not moved by other theories like the Iron Mountain Range (a legendary mountain), he cultivates boundless compassion like the Ganges River. As the king of all good Dharmas, he can guide sentient beings like the Great Brahma (the highest god in the realm of form), he has no accumulation like a flying bird, he destroys other theories like the Garuda King (a legendary divine bird), he is rare and difficult to encounter like the Udumbara flower (a legendary flower that blooms once every three thousand years). The most excellent man, his heart is upright, without laziness, able to cultivate well, he is skillful in making decisions about various views, his character is gentle, he can endure insults, he has no jealousy. He is not tired of discussing the Dharma, he is not weary of seeking the Dharma, he often diligently expounds the Dharma, benefiting sentient beings. His precepts are like crystal, clear inside and out, he is good at hearing all Dharmas, he is a supreme treasure, his words make people happy and convinced. With the power of wisdom, he establishes the great Dharma banner (the Buddhist flag), blows the great Dharma conch (a Buddhist instrument), beats the great Dharma drum (a Buddhist instrument), he is always happy to diligently cultivate all the signs of the Dharma. Because of the light of wisdom, his heart is without confusion, he is far from all faults, and he has no harm. With a pure heart, he is far from all defilements, he often practices giving, he forever abandons stinginess and greed, his nature is gentle, he always has a sense of shame. His mind is calm and stable, his wisdom is clear and discerning, as a lamp in the world, he breaks the darkness of sentient beings, he is worthy of receiving offerings, he is a supreme field of merit, as a great guide, he provides for all beings.

。遠離憎愛心凈無憂，勇進無怖為大法將，了知地獄調伏自他，利益有情拔諸毒箭，為世間解、為世間師，引導群生舍諸愛著。永離三垢遊戲神通，因力、緣力、願力、發起力、世俗力、出生力、善根力、三摩地力、聞力、舍力、戒力、忍力、精進力、定力、慧力、奢摩他力、毗缽舍那力、神通力、念力、覺力、摧伏一切大魔軍力，並他論法力、能破一切煩惱怨力及殊勝大力，威福具足相好端嚴，智慧辯才善根圓滿。目凈修廣人所愛樂，其身清潔遠離貢高。以尊重心奉事諸佛，于諸佛所植眾善本，拔除憍慢離貪瞋癡，殊勝吉祥應供中最。住勝智境赫奕慧光，心生歡喜雄猛無畏，福智具足無有滯限，但說所聞開示群物，隨所聞法皆能解了。于菩提分法勇猛勤修，空無相愿而常安住，及不生不滅諸三摩地，行遍道場遠二乘境。阿難！我今略說彼極樂界所生菩薩摩訶薩眾真實功德悉皆如是。阿難！假令我身住壽百千億那由他劫，以無礙辯欲具稱揚彼諸菩薩摩訶薩等真實功德不可窮盡。阿難！彼諸菩薩摩訶薩等，盡其壽量亦不能知。」

爾時世尊告阿難言：「此是無量壽佛極樂世界。汝應從坐而起，合掌恭敬五體投地為佛作禮。彼佛名稱遍滿十方，彼一一方恒沙諸佛皆共稱讚無礙無斷。」

是時阿難即從坐起，偏

【現代漢語翻譯】現代漢語譯本：遠離憎恨和愛戀，內心清凈無憂，勇敢精進，無所畏懼，是大法將領。他們了知地獄，能夠調伏自己和他人，利益眾生，拔除一切煩惱的毒箭。他們是世間的解脫者，是世間的導師，引導眾生捨棄一切愛戀執著。他們永遠遠離貪、嗔、癡三垢，自在地運用神通。他們具備因的力量、緣的力量、愿的力量、發起的力量、世俗的力量、出生的力量、善根的力量、三摩地的力量、聽聞的力量、捨棄的力量、戒律的力量、忍辱的力量、精進的力量、禪定的力量、智慧的力量、奢摩他的力量、毗缽舍那的力量、神通的力量、唸的力量、覺的力量、摧伏一切大魔軍的力量，以及辯論法義的力量，能夠破除一切煩惱怨敵的力量，擁有殊勝的大力量。他們威德和福報具足，相貌端正莊嚴，智慧和辯才以及善根都圓滿。他們的眼睛清凈明亮，修養廣博，為人們所喜愛。他們的身體清潔，遠離貢高我慢。他們以恭敬的心奉事諸佛，在諸佛那裡種下各種善根，拔除驕慢，遠離貪嗔癡，是殊勝吉祥的應供者中最尊貴的。他們安住于殊勝的智慧境界，智慧的光芒閃耀，內心充滿歡喜，雄猛無畏。福德和智慧具足，沒有滯礙和限制。他們只是宣說所聽聞的佛法，開示一切眾生，隨所聽聞的佛法都能理解。他們對於菩提分法勇猛精進地修行，安住于空、無相、無愿的境界，以及不生不滅的各種三摩地，他們的修行遍及道場，遠離了二乘的境界。阿難！我現在簡略地說，那些極樂世界所生的菩薩摩訶薩的真實功德，都像我所說的那樣。阿難！即使我身住世百千億那由他劫（那由他：數量單位，意為極多的數量），以無礙的辯才想要完全稱揚那些菩薩摩訶薩的真實功德，也是無法窮盡的。阿難！那些菩薩摩訶薩們，即使盡其壽命，也不能完全知曉這些功德。這時，世尊告訴阿難說：『這裡是無量壽佛（Amitayus Buddha）的極樂世界（Sukhavati）。你應該從座位上站起來，合掌恭敬，五體投地向佛作禮。那位佛的名稱遍滿十方，每一方都有恒河沙數（Ganges river sand）的諸佛共同稱讚他，沒有障礙，沒有間斷。』這時，阿難立即從座位上站起來，偏袒右肩，右膝著地，合掌恭敬，向無量壽佛的方向作禮。

【English Translation】 English version: They are far from hatred and love, their minds are pure and free from worry, they are courageous and diligent, fearless, and are great Dharma generals. They understand the hells, are able to tame themselves and others, benefit sentient beings, and remove all the poisonous arrows of afflictions. They are the liberators of the world, the teachers of the world, guiding sentient beings to abandon all attachments. They are forever free from the three defilements of greed, hatred, and delusion, and freely use their supernatural powers. They possess the power of causes, the power of conditions, the power of vows, the power of initiation, the power of the mundane, the power of birth, the power of good roots, the power of samadhi, the power of hearing, the power of giving, the power of precepts, the power of patience, the power of diligence, the power of meditation, the power of wisdom, the power of shamatha, the power of vipassana, the power of supernatural abilities, the power of mindfulness, the power of awareness, the power to subdue all the great armies of Mara, as well as the power of debating the Dharma, the power to break all the enemies of afflictions, and possess supreme great power. They are complete with virtue and blessings, their appearances are dignified and solemn, their wisdom and eloquence, as well as their good roots, are perfect. Their eyes are pure and bright, their cultivation is extensive, and they are loved by people. Their bodies are clean, and they are far from arrogance and pride. They serve all the Buddhas with respect, plant various good roots in the presence of the Buddhas, remove pride, and are free from greed, hatred, and delusion. They are the most honored among the most auspicious and worthy of offerings. They dwell in the realm of supreme wisdom, the light of their wisdom shines brightly, their hearts are filled with joy, they are courageous and fearless. Their blessings and wisdom are complete, without hindrance or limitation. They only proclaim the Dharma they have heard, enlighten all sentient beings, and are able to understand all the Dharma they have heard. They diligently cultivate the Bodhi-parting Dharma, abide in the realms of emptiness, signlessness, and wishlessness, as well as various samadhis of non-birth and non-death. Their practice pervades the Bodhimanda, and they are far from the realms of the two vehicles. Ananda! I have now briefly described the true merits of the Bodhisattva Mahasattvas born in the Land of Ultimate Bliss, and they are all as I have described. Ananda! Even if I were to live for hundreds of thousands of billions of nayutas (nayuta: a unit of number, meaning an extremely large number) of kalpas, with unimpeded eloquence, I would not be able to fully praise the true merits of those Bodhisattva Mahasattvas. Ananda! Even if those Bodhisattva Mahasattvas were to live out their lifespans, they would not be able to fully know these merits. At that time, the World Honored One said to Ananda, 'This is the Land of Ultimate Bliss (Sukhavati) of Amitayus Buddha. You should rise from your seat, join your palms respectfully, and prostrate yourself to the Buddha with your five limbs touching the ground. The name of that Buddha pervades the ten directions, and in each direction, countless Buddhas, as numerous as the sands of the Ganges River, all praise him together without obstruction or interruption.' At that time, Ananda immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and prostrated himself in the direction of Amitayus Buddha.

袒右肩，西面合掌五體投地，白佛言：「世尊！我今欲見極樂世界無量壽如來，並供養奉事無量百千億那由他佛及菩薩眾，種諸善根。」

時無量壽佛即于掌中放大光明，遍照百千俱胝那由他剎。彼諸佛剎所有大小諸山，黑山、寶山、須彌盧山、迷盧山、大迷盧山、目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山，叢薄園林及諸宮殿天人等物，以佛光明皆悉照見。譬如有人以凈天眼觀一尋地見諸所有，又如日光出現萬物斯睹。彼諸國中比丘、比丘尼、優婆塞、優婆夷，悉見無量壽如來如須彌山王照諸佛剎，時諸佛國皆悉明現如處一尋。以無量壽如來殊勝光明極清凈故，見彼高座及諸聲聞、菩薩等眾。譬如大地洪水盈滿，樹林山河皆沒不現，唯有大水。

「如是阿難！彼佛剎中無有他論及異形類，唯除一切大聲聞眾一尋光明，及彼菩薩摩訶薩逾繕那等百千尋光。」彼無量壽如來、應、正等覺光明，映蔽一切聲聞及諸菩薩，令諸有情悉皆得見。彼極樂界菩薩、聲聞、人天眾等，一切皆睹娑婆世界釋迦如來，及比丘眾圍繞說法。

爾時佛告彌勒菩薩言：「汝頗見具足清凈威德莊嚴佛剎，及見空中樹林園苑涌泉池沼不耶？汝見大地乃至色究竟天，于虛空中散花樹林以為莊嚴。復有眾鳥住虛空界出種種音，

【現代漢語翻譯】現代漢語譯本：他袒露右肩，面向西方合掌，五體投地，對佛說：『世尊！我現在想見極樂世界的無量壽如來（Amitayus Buddha），並供養侍奉無量百千億那由他（nayuta，數量單位，表示極大的數目）的佛和菩薩眾，種下各種善根。』當時，無量壽佛（Amitayus Buddha）立即從掌中放出大光明，遍照百千俱胝（koti，數量單位，表示千萬）那由他（nayuta）的佛剎（buddha-ksetra，佛的國土）。那些佛剎中所有的大小山，黑山、寶山、須彌盧山（Sumeru，佛教宇宙觀中的中心山）、迷盧山（Meru，須彌山的異名）、大迷盧山、目真鄰陀山（Mucilinda，傳說中的山名）、摩訶目真鄰陀山（Mahamucilinda，大目真鄰陀山）、鐵圍山（Cakravada，環繞世界的山）、大鐵圍山，叢林園林以及各種宮殿天人等物，都被佛的光明照見。譬如有人用清凈的天眼觀察一尋（古代長度單位）之地，能見到所有事物，又如太陽出現，萬物都能看見。那些國土中的比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），都看見無量壽如來（Amitayus Buddha）像須彌山王一樣照耀著各個佛剎，當時各個佛國都清晰顯現，如同處在一尋之地。因為無量壽如來（Amitayus Buddha）殊勝的光明極其清凈，所以能看見他的高座以及諸聲聞（sravaka，聽聞佛法而得道者）、菩薩（bodhisattva，發願成佛的修行者）等眾。譬如大地被洪水充滿，樹林山河都被淹沒而不顯現，只剩下大水。『就像這樣，阿難（Ananda，佛陀的十大弟子之一）！那個佛剎中沒有其他爭論和不同的形體種類，只有一切大聲聞眾的一尋光明，以及那些菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）超過由旬（yojana，古代長度單位）等百千尋的光明。』那無量壽如來（Amitayus Buddha）、應（arhat，應供）、正等覺（samyaksambuddha，正等覺悟者）的光明，遮蔽了一切聲聞和諸菩薩，使一切有情眾生都能看見。那個極樂世界（Sukhavati）的菩薩、聲聞、人天等眾，都能看見娑婆世界（Sahaloka）的釋迦如來（Sakyamuni Buddha），以及比丘眾圍繞著他說法。當時，佛告訴彌勒菩薩（Maitreya Bodhisattva）說：『你是否看見具足清凈威德莊嚴的佛剎，以及看見空中樹林園苑、涌泉池沼呢？你是否看見大地乃至色究竟天（Akanistha，色界天最高層），在虛空中散佈花樹林作為莊嚴。還有各種鳥類住在虛空中發出各種聲音，』

【English Translation】 English version: He bared his right shoulder, faced west, joined his palms, prostrated himself with his five limbs to the ground, and said to the Buddha: 'World Honored One! I now wish to see the Amitayus Tathagata (Amitayus Buddha) of the Land of Bliss, and to make offerings and serve countless hundreds of thousands of nayutas (nayuta, a unit of large number) of Buddhas and Bodhisattvas, and plant all kinds of good roots.' At that time, Amitayus Buddha immediately emitted great light from his palm, illuminating hundreds of thousands of kotis (koti, a unit of ten million) of nayutas (nayuta) of Buddha-lands (buddha-ksetra). All the large and small mountains in those Buddha-lands, the Black Mountains, the Treasure Mountains, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), Mount Meru (Meru, another name for Sumeru), the Great Mount Meru, Mount Mucilinda (Mucilinda, a legendary mountain), Mount Mahamucilinda (Mahamucilinda, the Great Mucilinda), Mount Cakravada (Cakravada, the mountain surrounding the world), the Great Mount Cakravada, the thickets, gardens, and all the palaces, heavenly beings, and other things, were all illuminated by the Buddha's light. It was like a person using pure heavenly eyes to observe a span (an ancient unit of length) of land and see everything, or like the sun appearing, and all things being visible. The bhiksus (bhiksu, ordained monks), bhiksunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male followers), and upasikas (upasika, lay female followers) in those lands all saw Amitayus Tathagata (Amitayus Buddha) shining like Mount Sumeru, illuminating all the Buddha-lands. At that time, all the Buddha-lands appeared clearly, as if they were within a span of land. Because the extraordinary light of Amitayus Tathagata (Amitayus Buddha) was extremely pure, they could see his high seat and all the sravakas (sravaka, those who attain enlightenment by hearing the Dharma), Bodhisattvas (bodhisattva, those who aspire to Buddhahood), and other beings. It was like the earth being filled with floodwaters, where forests, mountains, and rivers are submerged and not visible, leaving only the great water. 'It is like this, Ananda (Ananda, one of the Buddha's ten great disciples)! In that Buddha-land, there are no other disputes or different kinds of forms, only the one-span light of all the great sravakas, and the light of those Bodhisattva-mahasattvas (bodhisattva-mahasattva, great Bodhisattvas) that exceeds yojanas (yojana, an ancient unit of length) by hundreds of thousands of spans.' The light of that Amitayus Tathagata (Amitayus Buddha), Arhat (arhat, worthy of offerings), and Samyaksambuddha (samyaksambuddha, perfectly enlightened one), obscured all the sravakas and Bodhisattvas, allowing all sentient beings to see. The Bodhisattvas, sravakas, humans, and devas (deva, heavenly beings) of that Land of Bliss (Sukhavati) could all see Sakyamuni Tathagata (Sakyamuni Buddha) of the Saha world (Sahaloka), and the assembly of bhiksus surrounding him as he taught the Dharma. At that time, the Buddha said to Maitreya Bodhisattva (Maitreya Bodhisattva): 'Have you seen the Buddha-land that is complete with pure, majestic, and adorned virtues, and have you seen the forests, gardens, springs, and ponds in the sky? Have you seen the earth, even up to the Akanistha heaven (Akanistha, the highest heaven in the realm of form), adorned with scattered flower trees in the empty space? And there are various birds dwelling in the empty space, emitting various sounds,'

猶如佛聲普聞世界。是諸眾鳥皆是化作，非實畜生。汝見是耶？」

彌勒白佛言：「唯然已見。」

佛復告彌勒菩薩言：「汝見此諸眾生入逾繕那百千宮殿已，遊行虛空無著無礙，遍諸剎土供養諸佛，及見彼有情于晝夜分唸佛相續不耶？」

彌勒白言：「唯然盡見。」

佛復告言：「汝見他化自在天與極樂諸人受用資具有差別不？」

彌勒白言：「我不見彼有少差別。」

佛告彌勒：「汝見極樂世界人住胎不？」

彌勒白言：「世尊！譬如三十三天夜摩天等，入百由旬若五百由旬宮殿之內遊戲歡樂。我見極樂世界人住胎者如夜摩天處於宮殿，又見眾生於蓮華內結加趺坐自然化生。」

時彌勒菩薩復白佛言：「世尊！何因緣故，彼國眾生有胎生者、化生者？」

佛告彌勒：「若有眾生墮于疑悔積集善根，希求佛智、普遍智、不思議智、無等智、威德智、廣大智。于自善根不能生信，以此因緣，於五百歲住宮殿中，不見佛、不聞法、不見菩薩及聲聞眾。若有眾生斷除疑悔積集善根，希求佛智乃至廣大智，信已善根。此人于蓮華內結加趺坐忽然化生，瞬息而出。譬如他國有人來至，而此菩薩亦復如是。余國發心來生極樂，見無量壽佛奉事供養，及諸菩薩聲聞之眾。

【現代漢語翻譯】現代漢語譯本：『就像佛的聲音普遍傳遍世界。那些鳥都是變化而成的，不是真實的畜生。你看到這些了嗎？』彌勒菩薩回答佛說：『是的，我看到了。』佛又告訴彌勒菩薩說：『你看到這些眾生進入百千由旬（yojana，古印度長度單位，約合7-9公里）的宮殿後，在虛空中沒有阻礙，遍佈各個佛土供養諸佛，並且看到那些有情眾生在白天和夜晚都持續不斷地念佛嗎？』彌勒菩薩回答說：『是的，我都看到了。』佛又告訴他說：『你看到他化自在天（Paranirmitavasavartin，欲界第六天）和極樂世界的人所享用的資財用具有差別嗎？』彌勒菩薩回答說：『我沒有看到它們有絲毫差別。』佛告訴彌勒：『你看到極樂世界的人住在胎中嗎？』彌勒菩薩回答說：『世尊！就像三十三天（Trayastrimsa，欲界第二天）和夜摩天（Yama，欲界第三天）等，進入百由旬或五百由旬的宮殿內遊戲歡樂。我看到極樂世界的人住在胎中就像夜摩天處於宮殿中一樣，又看到眾生在蓮花內結跏趺坐自然化生。』這時，彌勒菩薩又問佛說：『世尊！是什麼因緣，那個世界的眾生有胎生的，也有化生的呢？』佛告訴彌勒：『如果有眾生陷入疑惑和後悔，積累善根，希望得到佛的智慧、普遍的智慧、不可思議的智慧、無與倫比的智慧、威德的智慧、廣大的智慧。對於自己的善根不能生起信心，因為這個因緣，他們會在五百歲的時間裡住在宮殿中，見不到佛，聽不到法，見不到菩薩和聲聞大眾。如果有眾生斷除了疑惑和後悔，積累善根，希望得到佛的智慧乃至廣大的智慧，並且相信自己的善根。這個人會在蓮花內結跏趺坐，忽然化生，瞬間就出來了。就像其他國家有人來到這裡一樣，這位菩薩也是如此。其他國家發心來往生極樂世界的人，會見到無量壽佛（Amitayus，阿彌陀佛）並奉事供養，以及諸位菩薩和聲聞大眾。』

【English Translation】 English version: 'Just as the Buddha's voice is heard throughout the world. All these birds are transformations, not real animals. Do you see this?' Maitreya replied to the Buddha, 'Yes, I have seen it.' The Buddha further said to Bodhisattva Maitreya, 'Do you see these beings entering palaces of hundreds of thousands of yojanas (yojana, an ancient Indian unit of distance, approximately 7-9 kilometers), unobstructed in the void, offering to all Buddhas throughout all Buddha lands, and do you see those sentient beings continuously contemplating the Buddha day and night?' Maitreya replied, 'Yes, I have seen all of that.' The Buddha further said, 'Do you see any difference between the resources enjoyed by the Paranirmitavasavartin (the sixth heaven of the desire realm) and the people of the Land of Bliss?' Maitreya replied, 'I do not see any difference between them.' The Buddha said to Maitreya, 'Do you see people in the Land of Bliss dwelling in wombs?' Maitreya replied, 'World Honored One! Just like the Trayastrimsa (the second heaven of the desire realm) and Yama (the third heaven of the desire realm) heavens, who play and rejoice within palaces of a hundred or five hundred yojanas. I see people in the Land of Bliss dwelling in wombs like the Yama heaven beings dwelling in palaces, and I also see beings naturally born by sitting cross-legged within lotuses.' Then, Bodhisattva Maitreya again asked the Buddha, 'World Honored One! What is the cause and condition that some beings in that land are born from wombs, while others are born by transformation?' The Buddha told Maitreya, 'If there are beings who fall into doubt and regret, accumulate good roots, and aspire to the wisdom of the Buddha, universal wisdom, inconceivable wisdom, incomparable wisdom, majestic wisdom, and vast wisdom. If they cannot generate faith in their own good roots, due to this cause, they will dwell in palaces for five hundred years, not seeing the Buddha, not hearing the Dharma, and not seeing the Bodhisattvas and the assembly of Sravakas. If there are beings who have eliminated doubt and regret, accumulated good roots, aspire to the wisdom of the Buddha and even vast wisdom, and believe in their own good roots. These people will sit cross-legged within lotuses and be born by transformation in an instant. Just as someone from another country comes here, so too is this Bodhisattva. Those from other countries who aspire to be reborn in the Land of Bliss will see Amitayus (Amitabha Buddha) and serve and make offerings to him, as well as to the Bodhisattvas and the assembly of Sravakas.'

阿逸多！汝觀殊勝智者，彼因廣慧力故受彼化生，于蓮花中結加趺坐。汝觀下劣之輩，於五百歲中不見佛、不聞法、不見菩薩及聲聞眾，不知菩薩威儀法則，不能修習諸功德故，無因奉事無量壽佛。是諸人等皆為昔緣疑悔所致。譬如剎帝利王其子犯法，幽之內宮、處以花觀，層樓綺殿妙飾奇珍，寶帳金床重敷茵褥，名花布地燒大寶香，服御所資悉皆豐備，而以閻浮金鎖系其兩足。」

佛告彌勒：「于意云何？彼王子心寧樂此不？」

答言：「不也。世尊！彼幽縶時常思解脫，求諸親識居士宰官長者近臣。王之太子雖希出離終不從心，乃至剎帝利王心生歡喜方得解脫。」

佛告彌勒：「如是如是。若有墮于疑悔，種諸善根希求佛智乃至廣大智，于自善根不能生信。由聞佛名起信心故，雖生彼國，于蓮花中不得出現。彼等眾生處花胎中，猶如園苑宮殿之想。何以故？彼中清凈無諸穢惡，一切無有不可樂者。然彼眾生於五百歲，不見佛、不聞法、不見菩薩及聲聞眾，不得供養奉事諸佛，不得問于菩薩法藏。遠離一切殊勝善根，彼等於中不生欣樂，不能出現修習善法；往昔世中過失盡已然後乃出，彼于出時，心迷上下四方之所。若五百歲無疑惑者，即當供養無量百千俱胝那由他佛，並種無量無邊善根。汝阿

【現代漢語翻譯】現代漢語譯本：阿逸多（Maitreya，彌勒菩薩）！你觀察那些殊勝的智者，他們因為廣大的智慧力量，所以受化生，在蓮花中結跏趺坐。你再觀察那些下劣的眾生，他們在五百歲中見不到佛，聽不到佛法，見不到菩薩和聲聞眾，不知道菩薩的威儀法則，不能修習各種功德，所以沒有因緣奉事無量壽佛（Amitābha，阿彌陀佛）。這些眾生都是因為過去世的疑惑和後悔所導致的。譬如剎帝利王（Kshatriya，古印度統治階級）的兒子犯了法，被幽禁在內宮，安置在華麗的樓閣中，用奇珍異寶裝飾，寶帳金床鋪著厚厚的茵褥，地上鋪滿名花，焚燒著珍貴的香，所用的東西都非常豐盛，但是用閻浮金鎖鎖住了他的雙腳。佛告訴彌勒：『你認為怎麼樣？那位王子心裡會喜歡這樣嗎？』彌勒回答說：『不會的，世尊！他被幽禁的時候，常常想著要解脫，尋求親戚、居士、宰官、長者、近臣的幫助。這位剎帝利王的太子雖然希望離開，但始終不能如願，直到剎帝利王心裡高興了，才能得到解脫。』佛告訴彌勒：『是這樣的，是這樣的。如果有人墮入疑惑和後悔，種下各種善根，希望得到佛的智慧乃至廣大的智慧，卻對自己所種的善根不能生起信心。因為聽到佛的名號而生起信心，雖然往生到那個佛國，卻在蓮花中不能出現。這些眾生處在花胎中，就像在園林宮殿中一樣。為什麼呢？因為那裡清凈沒有污穢，一切都沒有不令人喜歡的。然而這些眾生在五百歲中，見不到佛，聽不到佛法，見不到菩薩和聲聞眾，不能供養奉事諸佛，不能向菩薩請教佛法。他們遠離一切殊勝的善根，在其中不感到快樂，不能出現修習善法；只有過去世的過失都消盡了，然後才能出來，出來的時候，心裡迷茫，不知道上下四方。如果五百歲中沒有疑惑，就能供養無量百千俱胝那由他（Nayuta，數量單位）的佛，並種下無量無邊的善根。你，阿逸多！』

【English Translation】 English version: 'Ajita (Maitreya)! You observe those superior wise beings, who, due to the power of their vast wisdom, are born by transformation, sitting in full lotus posture within the lotus flowers. And you observe those inferior beings, who for five hundred years do not see the Buddha, do not hear the Dharma, do not see the Bodhisattvas and Śrāvakas (hearers), do not know the rules of conduct for Bodhisattvas, and cannot cultivate various merits, thus having no cause to serve Amitābha (Infinite Light Buddha). These beings are all due to past causes of doubt and regret. For example, a Kshatriya (warrior caste) king's son commits a crime and is confined within the inner palace, placed in a flower pavilion, with multi-storied buildings and magnificent halls adorned with rare treasures, a jeweled tent and a golden bed covered with thick cushions, famous flowers spread on the ground, precious incense burning, and all the necessities of life fully provided, but his two feet are bound with shackles of Jambudvipa gold.' The Buddha said to Maitreya, 'What do you think? Would that prince be happy with this?' Maitreya replied, 'No, World Honored One! When he is confined, he constantly thinks of liberation, seeking help from relatives, lay practitioners, ministers, elders, and close officials. Although this Kshatriya king's son desires to leave, he cannot fulfill his wish until the Kshatriya king is pleased, and then he can be released.' The Buddha said to Maitreya, 'It is so, it is so. If there are those who fall into doubt and regret, plant various good roots, and hope to attain the wisdom of the Buddha, even vast wisdom, but cannot generate faith in their own good roots. Because they hear the name of the Buddha and generate faith, although they are born in that land, they cannot emerge from the lotus flower. These beings are in the flower womb, like being in a garden palace. Why is that? Because it is pure and without any defilement, and everything is pleasing. However, these beings for five hundred years do not see the Buddha, do not hear the Dharma, do not see the Bodhisattvas and Śrāvakas, cannot make offerings to the Buddhas, and cannot ask the Bodhisattvas about the Dharma treasury. They are far from all superior good roots, and they do not feel joy in it, and cannot emerge to cultivate good practices; only after the faults of past lives are exhausted can they emerge, and when they emerge, their minds are confused, not knowing the directions above, below, and the four cardinal points. If there is no doubt for five hundred years, they will then make offerings to countless hundreds of thousands of kotis (ten million) of Nayutas (a large number) of Buddhas, and plant immeasurable and boundless good roots. You, Ajita!'

逸多！當知疑惑與諸菩薩為大損害。」

爾時彌勒菩薩白佛言：「世尊！於此國界不退菩薩，當生極樂國者，其數幾何？」

佛告彌勒：「此佛土中有七十二億菩薩，彼于無量億那由他百千佛所種諸善根成不退轉，當生彼國。況余菩薩由少善根生彼國者，不可稱計。阿逸多！從難忍如來佛國，有十八億不退菩薩當生極樂世界。東北方寶藏佛國中，有九十億不退菩薩當生彼土。從無量聲如來國中，有二十二億不退菩薩當生彼土。從光明如來國中，有三十二億不退菩薩當生彼土。從龍天如來國中，有十四億不退菩薩當生彼土。從勝天力如來國中，有十二千不退菩薩當生彼土。從師子如來國中，有五百不退菩薩當生彼土。從離塵如來國中，有八十一億不退菩薩當生彼土。從世天如來國中，有六十億不退菩薩當生彼土。從勝積如來國中，有六十億不退菩薩當生彼土。從人王如來國中，有十俱胝不退菩薩當生彼土。從勝花如來國中，有五百菩薩具大精進發趣一乘，於七日中能令眾生離百千億那由他劫生死流轉，彼等亦當生極樂界。從發起精進如來國中，有六十九億不退菩薩當生彼土，到彼國已，供養禮拜無量壽如來及菩薩眾。阿逸多！我若具說諸方菩薩生極樂界，若已到、今到、當到，為供養禮拜瞻仰無量壽佛等者

【現代漢語翻譯】現代漢語譯本：阿逸多（Maitreya的別稱）！你要知道，疑惑對於各位菩薩來說是極大的損害。

這時，彌勒菩薩（Maitreya Bodhisattva）對佛說：『世尊！在這個國土中，有多少不退轉的菩薩將往生到極樂世界？』

佛告訴彌勒：『在這個佛土中有七十二億菩薩，他們在無量億那由他（Nayuta，數量單位，表示極大的數字）百千佛所種下各種善根，成就了不退轉，他們將往生到那個極樂世界。更何況其他菩薩，只是憑藉少許善根就能往生到那個世界的，數量更是不可計數。阿逸多！從難忍如來（Durnirvikara Tathagata）佛國，有十八億不退轉菩薩將往生到極樂世界。從東北方的寶藏佛國，有九十億不退轉菩薩將往生到那個國土。從無量聲如來（Anantaghosa Tathagata）佛國，有二十二億不退轉菩薩將往生到那個國土。從光明如來（Prabhasa Tathagata）佛國，有三十二億不退轉菩薩將往生到那個國土。從龍天如來（Naga-deva Tathagata）佛國，有十四億不退轉菩薩將往生到那個國土。從勝天力如來（Uttamabalavira Tathagata）佛國，有一萬二千不退轉菩薩將往生到那個國土。從師子如來（Simha Tathagata）佛國，有五百不退轉菩薩將往生到那個國土。從離塵如來（Vigata-rajas Tathagata）佛國，有八十一億不退轉菩薩將往生到那個國土。從世天如來（Loka-deva Tathagata）佛國，有六十億不退轉菩薩將往生到那個國土。從勝積如來（Uttamasamcaya Tathagata）佛國，有六十億不退轉菩薩將往生到那個國土。從人王如來（Naradhipa Tathagata）佛國，有一十俱胝（Koti，數量單位，表示千萬）不退轉菩薩將往生到那個國土。從勝花如來（Uttamapuspita Tathagata）佛國，有五百菩薩具足大精進，發趣一乘（Ekayana，佛教的唯一乘），在七日之中能使眾生脫離百千億那由他劫的生死流轉，他們也將往生到極樂世界。從發起精進如來（Pranidhiviryodbhava Tathagata）佛國，有六十九億不退轉菩薩將往生到那個國土，到達那個國土后，他們將供養禮拜無量壽如來（Amitayus Tathagata）以及菩薩眾。阿逸多！我如果詳細說出各方菩薩往生極樂世界，無論是已經到達、現在到達、還是將要到達，爲了供養禮拜瞻仰無量壽佛等等的菩薩』

【English Translation】 English version: 'Ajita! Know that doubt is a great harm to all Bodhisattvas.'

At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! In this land, how many non-retrogressing Bodhisattvas will be born in the Land of Ultimate Bliss?'

The Buddha told Maitreya, 'In this Buddha-land, there are seventy-two billion Bodhisattvas who have planted various roots of goodness at the places of countless billions of Nayutas (a large number) of hundreds of thousands of Buddhas, achieving non-retrogression, and they will be born in that land. Moreover, the number of other Bodhisattvas who will be born in that land with only a few roots of goodness is immeasurable. Ajita! From the Buddha-land of Durnirvikara Tathagata, there are eighteen billion non-retrogressing Bodhisattvas who will be born in the Land of Ultimate Bliss. From the Treasure Buddha-land in the northeast, there are ninety billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Anantaghosa Tathagata, there are twenty-two billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Prabhasa Tathagata, there are thirty-two billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Naga-deva Tathagata, there are fourteen billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Uttamabalavira Tathagata, there are twelve thousand non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Simha Tathagata, there are five hundred non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Vigata-rajas Tathagata, there are eighty-one billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Loka-deva Tathagata, there are sixty billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Uttamasamcaya Tathagata, there are sixty billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Naradhipa Tathagata, there are ten Kotis (a unit of ten million) of non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Uttamapuspita Tathagata, there are five hundred Bodhisattvas who possess great diligence, aspire to the One Vehicle (Ekayana), and within seven days can liberate sentient beings from the cycle of birth and death for hundreds of thousands of billions of Nayutas of kalpas, and they will also be born in the Land of Ultimate Bliss. From the Buddha-land of Pranidhiviryodbhava Tathagata, there are sixty-nine billion non-retrogressing Bodhisattvas who will be born in that land, and after arriving in that land, they will make offerings and pay homage to Amitayus Tathagata and the assembly of Bodhisattvas. Ajita! If I were to fully describe the Bodhisattvas from all directions who are born in the Land of Ultimate Bliss, whether they have already arrived, are arriving now, or will arrive, to make offerings, pay homage, and gaze upon Amitayus Buddha, etc.'

，但說其名窮劫不盡。

「阿逸多！汝觀彼諸菩薩摩訶薩善獲利益，若有聞彼佛名能生一念喜愛之心，當獲如上所說功德，心無下劣亦不貢高，成就善根悉皆增上。阿逸多！是故告汝及天人、世間、阿修羅等，今此法門付囑于汝。應當愛樂修習，乃至經一晝夜受持讀誦生希望心，于大眾中為他開示，當令書寫執持經卷，於此經中生導師想。

「阿逸多！是故菩薩摩訶薩，欲令無量諸眾生等速疾安住不退轉于阿耨多羅三藐三菩提，及欲見彼廣大莊嚴攝受殊勝佛剎圓滿功德者，應當起精進力聽此法門。假使經過大千世界滿中猛火，為求法故不生退屈諂偽之心，讀誦受持書寫經卷，乃至於須臾頃為他開示，勸令聽聞不生憂惱，設入大火不應疑悔。何以故？彼無量億諸菩薩等皆悉求此微妙法門，尊重聽聞不生違背。是故汝等應求此法。阿逸多！彼諸眾生獲大善利，若於來世乃至正法滅時，當有眾生殖諸善本，已曾供養無量諸佛，由彼如來加威力故，能得如是廣大法門，一切如來稱讚悅可。若於彼法攝取受持，當獲廣大一切智智，隨意所樂種諸善根。若善男子善女人等，于彼法中廣大勝解之者，當能聽聞獲大歡喜，受持讀誦廣為他說常樂修行。阿逸多！無量億數諸菩薩等求請此法不曾厭背，是故汝等諸善男子及善女

【現代漢語翻譯】現代漢語譯本：但說他們的名字，窮盡劫數也說不完。

『阿逸多（彌勒菩薩的別名）！你看看那些菩薩摩訶薩（大菩薩）善於獲得利益，如果有人聽到那些佛的名號，能生起一念喜愛之心，就會獲得如上所說的功德，心中沒有卑劣的想法，也不驕傲自大，成就的善根都會增長。阿逸多！因此我告訴你以及天人、世間、阿修羅等，現在這個法門就託付給你了。應當喜愛並修習，乃至經過一晝夜受持讀誦，生起希望之心，在大眾中為他人開示，應當令人書寫執持經卷，對於這部經產生導師一般的敬意。

『阿逸多！因此，菩薩摩訶薩，想要讓無量眾生等迅速安住于不退轉的阿耨多羅三藐三菩提（無上正等正覺），以及想要見到那些廣大莊嚴、攝受殊勝的佛剎（佛的國土）圓滿功德的人，應當發起精進的力量來聽聞這個法門。假使經過充滿猛火的大千世界，爲了求法也不生退縮和虛偽之心，讀誦受持書寫經卷，乃至在須臾之間為他人開示，勸導他人聽聞，不生憂愁煩惱，即使進入大火也不應該懷疑後悔。為什麼呢？因為那無量億的菩薩等都尋求這個微妙的法門，尊重聽聞而不違背。所以你們應當尋求這個法門。阿逸多！那些眾生獲得巨大的善利，如果在未來世，乃至正法滅盡的時候，當有眾生種下各種善根，曾經供養過無量諸佛，由於那些如來的加持力，能夠得到這樣廣大的法門，一切如來都稱讚歡喜。如果對於這個法門攝取受持，就會獲得廣大的智慧，隨心所欲地種下各種善根。如果善男子善女人等，對於這個法門有廣大殊勝的理解，就能夠聽聞並獲得巨大的歡喜，受持讀誦並廣為他人宣說，常常樂於修行。阿逸多！無量億數的菩薩等求請這個法門，不曾厭倦退縮，所以你們這些善男子以及善女人』

【English Translation】 English version: But to speak their names, even for endless kalpas, would not be exhaustive.

'Ajita (another name for Bodhisattva Maitreya)! Observe those Bodhisattva Mahasattvas (great Bodhisattvas) who skillfully obtain benefits. If anyone hears the names of those Buddhas and generates a single thought of loving-kindness, they will obtain the merits described above. Their minds will be free from inferiority and arrogance, and the good roots they cultivate will all increase. Ajita! Therefore, I tell you, as well as the devas, humans, asuras, and others in the world, that I now entrust this Dharma gate to you. You should cherish and practice it, even if it is only for one day and night, reciting and upholding it, generating a hopeful mind. In the assembly, you should explain it to others, and you should encourage people to write and hold the scriptures, regarding this scripture as a guide.

'Ajita! Therefore, Bodhisattva Mahasattvas, who wish to enable countless sentient beings to quickly abide in non-retrogression towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and who wish to see the vast and magnificent adornments, the supremely excellent Buddha-lands, and the perfect merits, should generate diligent effort to listen to this Dharma gate. Even if they had to pass through a great chiliocosm filled with raging fire, they would not retreat or be deceitful in their pursuit of the Dharma. They would recite, uphold, and write the scriptures, and even for a moment, they would explain it to others, encouraging them to listen without generating sorrow or distress. Even if they entered a great fire, they should not doubt or regret it. Why? Because countless billions of Bodhisattvas are all seeking this subtle Dharma gate, respectfully listening without opposition. Therefore, you should seek this Dharma. Ajita! Those sentient beings will obtain great benefits. If, in the future, even when the True Dharma is about to perish, there are sentient beings who have planted good roots, having previously made offerings to countless Buddhas, they will, through the power of those Tathagatas, be able to obtain such a vast Dharma gate, which all Tathagatas praise and rejoice in. If they embrace and uphold this Dharma, they will obtain vast all-knowing wisdom, and they will plant various good roots according to their wishes. If good men and good women have a vast and profound understanding of this Dharma, they will be able to hear it and obtain great joy, upholding, reciting, and widely explaining it to others, always delighting in practice. Ajita! Countless billions of Bodhisattvas have sought this Dharma without ever being weary or turning away. Therefore, you good men and good women'

人，於今來世能於是法，若已求、現求、當求者，皆獲善利。

「阿逸多！如來所應作者皆已作之。汝等應當安住無疑種諸善本，應常修學使無疑滯，不入一切種類珍寶成就牢獄。阿逸多！如是等類大威德者，能生廣大佛法異門，由於此法不聽聞故，有一億菩薩退轉阿耨多羅三藐三菩提。阿逸多！佛出世難，離八難身亦為難得。諸佛如來無上之法，十力無畏無礙無著甚深之法，及波羅蜜等菩薩之法，能說法人亦難開示。阿逸多！善說法人非易可遇，堅固深信時亦難遭。是故我今如理宣說，汝等修習應如教住。

「汝阿逸多！我以此法門及諸佛法囑累于汝，汝當修行無令滅沒。如是廣大微妙法門，一切諸佛之所稱讚。勿違佛教而棄捨之，當令汝等獲不善利，淪沒長夜備眾危苦。是故我今為大囑累，當令是法久住不滅，應勤修行隨順我教。」

爾時世尊而說頌曰：

「若於福德初未修，　　終不聞斯微妙法；　勇猛能成諸善利，　　當聞如是甚深經。　彼人曾見諸世尊，　　能作大光拯濁世，　多聞總持如巨海，　　彼獲聖賢喜愛心。　懈怠邪見下劣人，　　不信如來斯正法；　若曾於佛殖眾善，　　救世之行彼能修。　譬如盲人恒處闇，　　不能開導於他路；　聲聞于佛智亦然，　

【現代漢語翻譯】現代漢語譯本人，在今生來世如果能夠修習這個法門，無論是已經求得、正在求得還是將來求得，都將獲得極大的利益。『阿逸多（Maitreya，彌勒菩薩）！如來（Tathagata，佛的稱號）所應該做的事情都已經做完了。你們應當安住于不疑惑的善根，應當經常修習，使自己不被疑惑所滯礙，不陷入一切種類珍寶成就的牢獄。阿逸多！像這樣具有大威德的人，能夠產生廣大的佛法異門，由於不聽聞這個法門，有一億菩薩會從阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）退轉。阿逸多！佛陀出世很難，脫離八難之身也很難得到。諸佛如來的無上之法，十力（Tathagata's Ten Powers）無畏（Four Fearlessnesses）無礙無著的甚深之法，以及波羅蜜（Paramita，到彼岸）等菩薩的法門，能夠說法的人也很難開示。阿逸多！善於說法的人不容易遇到，堅固的深信也很難遇到。因此，我現在如理宣說，你們修習應當按照教導安住。』『你，阿逸多！我將這個法門以及諸佛的法囑託給你，你應當修行，不要讓它滅絕。這樣廣大微妙的法門，是一切諸佛所稱讚的。不要違背佛教而捨棄它，否則會讓你們獲得不好的利益，沉淪在漫長的黑夜中，遭受各種危難痛苦。因此，我現在鄭重囑託，應當讓這個法門長久住世不滅，應當勤奮修行，隨順我的教導。』這時，世尊說了偈頌：『如果最初沒有修習福德，最終不會聽聞這個微妙的法；勇猛精進能夠成就各種善利，應當聽聞這樣甚深的經典。那些人曾經見過諸世尊，能夠發出大光明拯救濁世，多聞總持如同大海一般，他們獲得聖賢的喜愛。懈怠邪見下劣的人，不相信如來的這個正法；如果曾經在佛前種植各種善根，他們能夠修行救世的行為。譬如盲人總是處於黑暗中，不能引導他人道路；聲聞對於佛的智慧也是如此，』

【English Translation】 English version People, in this life and the next, if they are able to practice this Dharma, whether they have already sought it, are currently seeking it, or will seek it in the future, will all obtain great benefits. 'Ajita (Maitreya, the Bodhisattva Maitreya)! What the Tathagata (Buddha's title) should do has already been done. You should dwell in the roots of good without doubt, and you should always practice so that you are not hindered by doubt, and do not fall into the prison of all kinds of precious achievements. Ajita! Those with such great power can generate vast and diverse aspects of the Buddha Dharma. Because they do not hear this Dharma, one hundred million Bodhisattvas will regress from Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Ajita! It is difficult for a Buddha to appear in the world, and it is also difficult to be free from the eight difficulties. The supreme Dharma of all Buddhas, the profound Dharma of the Ten Powers (Tathagata's Ten Powers), the Four Fearlessnesses (Four Fearlessnesses), unobstructed and unattached, and the Bodhisattva's Dharma such as Paramita (Perfection), are difficult for those who can preach to reveal. Ajita! It is not easy to meet a good preacher, and it is also difficult to encounter firm and deep faith. Therefore, I now proclaim it according to the truth, and you should practice and abide by the teachings.' 'You, Ajita! I entrust this Dharma and the Dharma of all Buddhas to you. You should practice it and not let it perish. This vast and subtle Dharma is praised by all Buddhas. Do not violate the Buddha's teachings and abandon it, otherwise it will cause you to obtain unfavorable benefits, sink into the long night, and suffer various dangers and pains. Therefore, I now solemnly entrust it, and you should let this Dharma abide in the world for a long time and not perish. You should diligently practice and follow my teachings.' At that time, the World Honored One spoke in verses: 'If one has not cultivated merit in the beginning, One will not hear this subtle Dharma in the end; If one is courageous and diligent, one can achieve all kinds of good benefits, One should hear such profound scriptures. Those people have seen all the World Honored Ones, They can emit great light to save the turbid world, Their learning and retention are like a vast ocean, They obtain the love of the sages. Those who are lazy, have wrong views, and are inferior, Do not believe in the Tathagata's true Dharma; If they have planted various good roots before the Buddha, They can practice the actions of saving the world. For example, a blind person is always in darkness, Unable to guide others on the path; The Sravakas are also like this regarding the wisdom of the Buddha,'

況余有情而悟解。　如來功德佛自知，　　唯有世尊能開示，　天龍夜叉所不及，　　二乘自絕於名言。　若諸有情當作佛，　　行超普賢登彼岸，　敷演一佛之功德，　　時逾多劫不思議，　於是中間身滅度，　　佛之勝慧莫能量。　是故具足於信聞，　　及諸善友之攝受，　得聞如是深妙法，　　當獲愛重諸聖尊。　如來勝智遍虛空，　　所說義言唯佛悟，　是故博聞諸智士，　　應信我教如實言。　人趣之身得甚難，　　如來出世遇亦難，　信慧多時方乃獲，　　是故修者應精進。　如是妙法已聽聞，　　常念諸佛而生喜，　彼人往昔真吾友，　　善能樂欲佛菩提。」

爾時世尊說是經已，天人世間有萬二千那由他億眾生遠塵離垢得法眼凈；二十億眾生得阿那含果；六千八百比丘諸漏已盡心得解脫；四十億菩薩于無上菩提住不退轉，被大甲冑當成正覺；有二十五億眾生得不退忍；有四萬億那由他百千眾生於無上菩提未曾發意，今始初發種諸善根，愿生極樂世界見阿彌陀佛，皆當往生彼如來土，各于異方次第成佛同名妙音。有八萬億那由他眾生，得授記法忍成無上菩提。彼無量壽佛昔行菩薩道時成熟有情，悉皆當生極樂世界，憶念儔昔所發思愿皆得成滿。

爾時三千大

【現代漢語翻譯】現代漢語譯本何況其他有情眾生能夠領悟理解呢？如來的功德只有佛自己才能完全知曉，唯有世尊才能開示說明。天龍（天神和龍）夜叉（一種守護神）等都無法企及，二乘（聲聞和緣覺）之人更是無法用言語表達。如果所有有情眾生都能成佛，修行超越普賢菩薩（佛教菩薩名）到達彼岸（涅槃），詳細闡述一尊佛的功德，即使經過無數劫（佛教時間單位）也難以思議。即使在這中間身體滅度，佛的殊勝智慧也是無法估量的。因此，要具備充足的信心和聽聞佛法的機會，以及善友的攝受（引導），才能聽聞如此深奧微妙的佛法，並獲得諸位聖者的愛重。如來的殊勝智慧遍佈虛空，所說的真理只有佛才能領悟。因此，廣博見聞的智者，應當相信我所說的真實不虛的教誨。得到人身非常困難，如來出世更是難得一遇，信心和智慧需要長時間才能獲得，因此修行者應當精進努力。既然已經聽聞如此微妙的佛法，應當常常憶念諸佛而心生歡喜。這樣的人在過去世就是我的真誠朋友，能夠樂於追求佛的菩提（覺悟）。

那時，世尊說完這部經后，天人世間有一萬二千那由他億（佛教數字單位）眾生遠離塵垢，得到清凈的法眼；二十億眾生證得阿那含果（佛教果位）；六千八百比丘（佛教出家男眾）諸漏已盡，心得解脫；四十億菩薩（佛教修行者）于無上菩提（最高覺悟）住不退轉，披上大鎧甲，將要成就正覺；有二十五億眾生得到不退忍（不退轉的忍辱）；有四萬億那由他百千眾生，對於無上菩提從未發心，現在才開始發心，種下各種善根，愿往生極樂世界見阿彌陀佛（西方極樂世界的佛），都將往生到那個如來的國土，在不同的地方次第成佛，都名為妙音。有八萬億那由他眾生，得到授記法忍，成就無上菩提。那些無量壽佛（阿彌陀佛）過去行菩薩道時所成熟的有情眾生，都將往生極樂世界，憶念他們過去所發的誓願，都將得到圓滿。

那時，三千大

【English Translation】 English version How much more so for other sentient beings to comprehend and understand? The merits and virtues of the Tathagata (Buddha) are known only to the Buddha himself; only the World Honored One can reveal and explain them. They are beyond the reach of Devas (gods) and Nagas (dragons), Yakshas (a type of guardian spirit), and the Pratyekabuddhas (solitary realizers) and Sravakas (hearers) are cut off from verbal expression. If all sentient beings were to become Buddhas, practicing beyond Samantabhadra (a Bodhisattva) and reaching the other shore (Nirvana), And were to expound on the merits of one Buddha, even after countless kalpas (eons), it would be inconceivable. Even if the body were to perish in the meantime, the Buddha's supreme wisdom cannot be measured. Therefore, one must possess sufficient faith and the opportunity to hear the Dharma, as well as the guidance of good friends, To hear such profound and subtle Dharma, and to gain the love and respect of all the noble ones. The Tathagata's supreme wisdom pervades the void, and the truths spoken are understood only by the Buddha. Therefore, the wise who have heard much should believe in my true and unadulterated teachings. It is very difficult to obtain a human body, and it is even more rare to encounter the appearance of a Tathagata. Faith and wisdom take a long time to acquire, therefore practitioners should strive diligently. Having heard such wonderful Dharma, one should always remember the Buddhas and rejoice. Such a person was truly my friend in past lives, and is able to joyfully seek the Bodhi (enlightenment) of the Buddha.

At that time, after the World Honored One finished speaking this sutra, twelve thousand nayutas (a large number) of billions of beings in the world of gods and humans were freed from defilement and obtained the pure Dharma eye; twenty billion beings attained the Anagami fruit (a stage of enlightenment); six thousand eight hundred Bhikkhus (Buddhist monks) had exhausted all their outflows and their minds were liberated; forty billion Bodhisattvas (Buddhist practitioners) dwelt in non-retrogression in Anuttara-samyak-sambodhi (supreme enlightenment), donned great armor, and were about to achieve perfect enlightenment; twenty-five billion beings obtained non-retrogressive patience; forty thousand nayutas of hundreds of thousands of beings, who had never before aspired to Anuttara-samyak-sambodhi, now began to aspire, planted various good roots, and wished to be reborn in the Pure Land to see Amitabha Buddha (the Buddha of the Western Pure Land), all of whom will be reborn in that Tathagata's land, and will successively become Buddhas in different places, all with the name Wonderful Sound. Eighty thousand nayutas of beings received the prediction of Dharma patience and achieved Anuttara-samyak-sambodhi. Those sentient beings who were matured by the Immeasurable Life Buddha (Amitabha Buddha) when he was practicing the Bodhisattva path will all be reborn in the Pure Land, and their past vows will all be fulfilled.

At that time, the three thousand great

千世界六種震動，並現種種希有神變，放大光明普照世界。無量億那由他百千天人，同時音樂不鼓自鳴，雨天曼陀羅花沒至於膝；乃至阿迦膩吒天，皆作種種殊妙供養。

佛說經已，彌勒菩薩等及尊者阿難，一切大眾，聞佛所說，皆大歡喜。

大寶積經卷第十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十九

大唐三藏菩提流志奉　詔譯

不動如來會第六之一

授記莊嚴品第一

如是我聞：

一時佛在王舍城耆阇崛山，與大比丘眾千二百五十人俱，皆是阿羅漢眾所知識，諸漏已盡無復煩惱，心慧解脫自在無礙猶如大龍，所作已辦舍于重擔，逮得己利盡諸有結，正教通達到于彼岸；唯有阿難住于學地。爾時尊者舍利弗從座而起，偏袒右肩右膝著地，合掌向佛白言：「世尊！云何往昔諸菩薩摩訶薩發趣阿耨多羅三藐三菩提，修行遍清凈行，被精進甲功德莊嚴。是諸菩薩由被甲故，于阿耨多羅三藐三菩提得不退轉。世尊！如是行愿及以發心，惟尊大慈開示演說。世尊！彼諸菩薩摩訶薩，為利益安樂天人世間，精勤修習遍清凈行被精進甲，由是利益安樂一切眾生，及為現在未來菩薩當作佛法光明，讚揚功德證獲善根故。使諸菩薩聞此法已，于真

【現代漢語翻譯】現代漢語譯本：

三千大千世界發生了六種震動，並顯現出種種稀有神奇的變化，放出巨大的光明普照整個世界。無數億那由他（極大的數量單位）百千的天人和人，同時奏響音樂，無需敲擊樂器便自行鳴響，天空中降下曼陀羅花，花瓣堆積到人的膝蓋那麼高；乃至阿迦膩吒天（色界頂層天），都做出了種種殊勝美妙的供養。

佛陀說完這部經后，彌勒菩薩等以及尊者阿難，所有在場的大眾，聽聞佛陀所說，都非常歡喜。

《大寶積經》卷第十八大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第十九

大唐三藏菩提流志奉詔譯

不動如來會第六之一

授記莊嚴品第一

如是我聞：

一時，佛陀在王舍城（古印度城市）的耆阇崛山（山名），與一千二百五十位大比丘（出家受具足戒的男性佛教徒）在一起，他們都是阿羅漢（斷盡煩惱，達到涅槃的聖者），為大眾所熟知，諸漏（煩惱）已盡，不再有煩惱，心智解脫，自在無礙，猶如大龍一般，該做的已做完，捨棄了重擔，獲得了自身的利益，斷盡了所有的束縛，正確地理解了教義，到達了彼岸；只有阿難（佛陀的十大弟子之一）還處於學習的階段。當時，尊者舍利弗（佛陀的十大弟子之一）從座位上站起來，袒露右肩，右膝跪地，合掌向佛陀說道：『世尊！過去諸位菩薩摩訶薩（發大心的菩薩）是如何發起追求阿耨多羅三藐三菩提（無上正等正覺），修行圓滿清凈的行持，披上精進的鎧甲，以功德莊嚴自身？這些菩薩因為披上鎧甲的緣故，在阿耨多羅三藐三菩提的道路上不會退轉。世尊！這樣的行愿以及發心，請您以大慈悲心開示演說。世尊！那些菩薩摩訶薩，爲了利益安樂天人世間，精勤修習圓滿清凈的行持，披上精進的鎧甲，由此利益安樂一切眾生，並且為現在和未來的菩薩們，作為佛法的光明，讚揚功德，證得善根。使諸位菩薩聽聞此法后，對於真』 English version:

The three thousand great thousand worlds shook in six ways, and various rare and miraculous transformations appeared, emitting great light that illuminated the entire world. Countless billions of nayutas (an extremely large unit of quantity) of hundreds of thousands of devas (gods) and humans simultaneously played music, without any instruments being struck, they sounded on their own, and mandara flowers rained down from the sky, piling up to the height of people's knees; even the Akanistha heaven (the highest heaven in the realm of form) made various supremely wonderful offerings.

After the Buddha finished speaking this sutra, Bodhisattva Maitreya and others, as well as Venerable Ananda, and all the assembly present, upon hearing what the Buddha had said, were all greatly delighted.

The Great Treasure Accumulation Sutra, Volume 18 T11 No. 0310 The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 19

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Immovable Tathagata Assembly, Sixth of One

The Chapter on the Adornment of Predictions, First

Thus have I heard:

At one time, the Buddha was in the city of Rajagriha (an ancient Indian city) on Mount Gijjhakuta (a mountain name), together with a great assembly of twelve hundred and fifty bhikshus (fully ordained male Buddhist monks), all of whom were arhats (saints who have extinguished all defilements and attained nirvana), well-known to the assembly, their outflows (defilements) were exhausted, they no longer had afflictions, their minds were liberated, free and unhindered, like great dragons, what needed to be done was done, they had cast off their heavy burdens, obtained their own benefit, severed all bonds, correctly understood the teachings, and reached the other shore; only Ananda (one of the Buddha's ten great disciples) was still in the stage of learning. At that time, Venerable Sariputra (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! How did the Bodhisattva Mahasattvas (Bodhisattvas who have generated great aspiration) of the past initiate the pursuit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), cultivate perfectly pure conduct, and adorn themselves with the armor of diligence and merit? Because these Bodhisattvas wore this armor, they did not regress on the path to Anuttara-samyak-sambodhi. World Honored One! Please, with your great compassion, explain and expound upon such aspirations and initiations. World Honored One! Those Bodhisattva Mahasattvas, for the benefit and happiness of the world of gods and humans, diligently cultivate perfectly pure conduct, wear the armor of diligence, and thereby benefit and bring happiness to all sentient beings, and also serve as the light of the Dharma for present and future Bodhisattvas, praising merit and attaining roots of goodness. May all Bodhisattvas, upon hearing this Dharma, regarding the true'

【English Translation】 The three thousand great thousand worlds shook in six ways, and various rare and miraculous transformations appeared, emitting great light that illuminated the entire world. Countless billions of nayutas (an extremely large unit of quantity) of hundreds of thousands of devas (gods) and humans simultaneously played music, without any instruments being struck, they sounded on their own, and mandara flowers rained down from the sky, piling up to the height of people's knees; even the Akanistha heaven (the highest heaven in the realm of form) made various supremely wonderful offerings. After the Buddha finished speaking this sutra, Bodhisattva Maitreya and others, as well as Venerable Ananda, and all the assembly present, upon hearing what the Buddha had said, were all greatly delighted. The Great Treasure Accumulation Sutra, Volume 18 T11 No. 0310 The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Volume 19 Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Immovable Tathagata Assembly, Sixth of One The Chapter on the Adornment of Predictions, First Thus have I heard: At one time, the Buddha was in the city of Rajagriha (an ancient Indian city) on Mount Gijjhakuta (a mountain name), together with a great assembly of twelve hundred and fifty bhikshus (fully ordained male Buddhist monks), all of whom were arhats (saints who have extinguished all defilements and attained nirvana), well-known to the assembly, their outflows (defilements) were exhausted, they no longer had afflictions, their minds were liberated, free and unhindered, like great dragons, what needed to be done was done, they had cast off their heavy burdens, obtained their own benefit, severed all bonds, correctly understood the teachings, and reached the other shore; only Ananda (one of the Buddha's ten great disciples) was still in the stage of learning. At that time, Venerable Sariputra (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! How did the Bodhisattva Mahasattvas (Bodhisattvas who have generated great aspiration) of the past initiate the pursuit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), cultivate perfectly pure conduct, and adorn themselves with the armor of diligence and merit? Because these Bodhisattvas wore this armor, they did not regress on the path to Anuttara-samyak-sambodhi. World Honored One! Please, with your great compassion, explain and expound upon such aspirations and initiations. World Honored One! Those Bodhisattva Mahasattvas, for the benefit and happiness of the world of gods and humans, diligently cultivate perfectly pure conduct, wear the armor of diligence, and thereby benefit and bring happiness to all sentient beings, and also serve as the light of the Dharma for present and future Bodhisattvas, praising merit and attaining roots of goodness. May all Bodhisattvas, upon hearing this Dharma, regarding the true'

如法性精勤修學，當得阿耨多羅三藐三菩提。」

佛言：「善哉善哉！舍利弗！汝能問過去未來菩薩摩訶薩凈行光明廣大甲冑闡揚功德，為攝受未來菩薩摩訶薩故。諦聽諦聽，如理思惟，當爲汝說。」

舍利弗言：「唯然世尊！愿樂欲聞。」

佛告舍利弗：「從是東方過千世界，彼有佛剎名曰妙喜。昔廣目如來、應、正等覺出現於彼，與諸菩薩摩訶薩說微妙法，從六波羅蜜為首。舍利弗！彼時有一比丘從座而起，偏袒右肩右膝著地，向佛合掌白言：『世尊！如佛所說菩薩法教，志願修行。』佛言：『善男子！汝今當知，菩薩教法難可修習。何以故？菩薩于諸眾生不生瞋害心故。』時彼比丘白佛言：『世尊！我從今日發阿耨多羅三藐三菩提心，以無諂無誑實語不異語，求一切智智乃至未得無上菩提，若於眾生起瞋害心者，則為違背無量無數無邊世界中現在說法諸佛如來。世尊！我今發此一切智心如是迴向，于其中間若發聲聞獨覺心者，則為欺誑一切諸佛。世尊！我今發此一切智心如是迴向，乃至未得無上菩提，若於眾生起愛慾瞋癡之心，或與惛沈貢高惡作相應，則為欺誑一切諸佛。世尊！我今發此一切智心安住迴向，乃至未得無上菩提，若生疑惑心，如是或起殺害、不與取心，或起邪見及非梵行、妄

【現代漢語翻譯】現代漢語譯本：

「如果依照佛法本性精勤修學，就應當證得阿耨多羅三藐三菩提（無上正等正覺）。」

佛說：「好啊，好啊！舍利弗！你能夠爲了攝受未來的菩薩摩訶薩，詢問過去和未來菩薩摩訶薩的清凈修行、光明廣大、如鎧甲般堅固的功德，真是太好了。仔細聽，仔細聽，好好思考，我將為你解說。」

舍利弗說：「是的，世尊！我非常樂意聽聞。」

佛告訴舍利弗：「從這裡向東方經過千個世界，那裡有一個佛國，名叫妙喜。過去有廣目如來（佛的稱號之一）、應供、正等正覺在那裡出現，為諸位菩薩摩訶薩宣說微妙的佛法，以六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）為首。舍利弗！那時有一位比丘從座位上站起來，袒露右肩，右膝跪地，向佛合掌說道：『世尊！我願意按照佛所說的菩薩法教修行。』佛說：『善男子！你現在應當知道，菩薩的教法難以修習。為什麼呢？因為菩薩對於一切眾生不會生起嗔恨傷害的心。』當時那位比丘對佛說：『世尊！我從今天起發阿耨多羅三藐三菩提心，以沒有諂媚、沒有欺騙的真實語言，不改變誓言，求得一切智智（佛的智慧），乃至沒有證得無上菩提之前，如果對眾生生起嗔恨傷害的心，就等於違背了無量無數無邊世界中現在正在說法的所有佛如來。世尊！我今天發此一切智心，這樣迴向，如果在這期間生起聲聞（小乘）或獨覺（中乘）的心，就等於欺騙了所有諸佛。世尊！我今天發此一切智心，這樣迴向，乃至沒有證得無上菩提之前，如果對眾生生起愛慾、嗔恨、愚癡之心，或者與昏沉、貢高、惡作（後悔）相應，就等於欺騙了所有諸佛。世尊！我今天發此一切智心，安住于迴向，乃至沒有證得無上菩提之前，如果生起疑惑心，或者生起殺害、偷盜之心，或者生起邪見以及非梵行（不凈行為）、妄語

【English Translation】 English version:

'If one diligently cultivates according to the Dharma nature, one should attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

The Buddha said, 'Excellent, excellent! Shariputra! It is wonderful that you are able to inquire about the pure conduct, the vast and radiant, armor-like merits of the past and future Bodhisattva-Mahasattvas, for the sake of embracing future Bodhisattva-Mahasattvas. Listen carefully, listen carefully, contemplate thoroughly, and I will explain it to you.'

Shariputra said, 'Yes, World Honored One! I am eager to hear.'

The Buddha told Shariputra, 'From here, passing through a thousand worlds to the east, there is a Buddha-land called Wonderful Joy. In the past, the Tathagata (one of the titles of a Buddha), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one) named Wide-Eyed appeared there, and spoke the subtle Dharma to the Bodhisattva-Mahasattvas, with the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) as the foremost. Shariputra! At that time, there was a Bhikshu (monk) who rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha: 'World Honored One! I am willing to practice according to the Bodhisattva teachings that the Buddha has spoken.' The Buddha said, 'Good man! You should know that the Bodhisattva teachings are difficult to practice. Why? Because Bodhisattvas do not generate thoughts of anger or harm towards any sentient beings.' At that time, that Bhikshu said to the Buddha, 'World Honored One! From this day forward, I generate the mind of Anuttara-samyak-sambodhi, with truthful words free from flattery and deceit, without changing my vow, seeking all-knowing wisdom, and until I attain supreme enlightenment, if I generate thoughts of anger or harm towards any sentient beings, then I would be going against all the Tathagatas, the Buddhas who are currently teaching in countless, immeasurable, and boundless worlds. World Honored One! I generate this mind of all-knowing wisdom and dedicate it in this way, and if in the meantime I generate the mind of a Shravaka (hearer) or Pratyekabuddha (solitary Buddha), then I would be deceiving all the Buddhas. World Honored One! I generate this mind of all-knowing wisdom and dedicate it in this way, and until I attain supreme enlightenment, if I generate thoughts of desire, anger, or ignorance towards any sentient beings, or if I am associated with dullness, arrogance, or remorse, then I would be deceiving all the Buddhas. World Honored One! I generate this mind of all-knowing wisdom and abide in this dedication, and until I attain supreme enlightenment, if I generate a mind of doubt, or if I generate thoughts of killing, stealing, or if I generate wrong views, non-celibate conduct, or false speech

語兩舌粗語相應，或與損害相應，則為欺誑一切諸佛。』舍利弗！時有異比丘作如是念：『此菩薩摩訶薩由初發心被精進甲，於一切眾生不為瞋等之所搖動。』舍利弗！時彼菩薩因此念故，妙喜國中號為不動。時廣目如來、應、正等覺見彼菩薩得不動名，隨喜贊善。四大天王、釋梵世主聞彼名已亦皆隨喜。

「舍利弗！彼不動菩薩摩訶薩于彼佛前作如是言：『世尊！我今發此一切智心，如是迴向阿耨多羅三藐三菩提，乃至未證無上正覺，所修行業或違此言者，則為欺誑無量無數世界諸佛如來安住說法者。世尊！我今發此大心如是迴向，乃至未證菩提，若於一一語言不與唸佛及一切智相應，則為欺誑一切諸佛。世尊！我今如是發心迴向，乃至未證無上菩提，生生在家不出家者，則為違背一切諸佛。世尊！我今發此一切智心，乃至未得無上菩提，生生出家若不乞食、不一坐食、不節減食、再食不食、不持三衣、不著糞掃衣、不隨所而坐、不常坐、不住阿蘭若、不安止樹下、不露坐、不住冢間，則為欺誑一切諸佛。世尊！我今發此大菩提心如是迴向，乃至未得一切智智，若不成就無礙辯才說諸妙法，則為欺誑無數諸佛。世尊！我今如是發心，乃至未得無上菩提，若不住三威儀，或立或坐或復經行，則為欺誑無量諸佛。

【現代漢語翻譯】現代漢語譯本：如果（菩薩）的言語與兩舌、粗語相應，或者與損害相應，那就是欺騙一切諸佛。』舍利弗！當時有一位比丘這樣想：『這位菩薩摩訶薩從最初發心就披上了精進的鎧甲，對於一切眾生不會被嗔恨等情緒所動搖。』舍利弗！當時那位菩薩因為這個念頭，在妙喜國中被稱為『不動』。當時廣目如來（Buddha with vast vision）、應供（worthy of offerings）、正等覺（perfectly enlightened one）見到那位菩薩得到『不動』的稱號，隨喜讚歎。四大天王、釋梵世主（Śakra and Brahmā）聽到這個名字后也都隨喜。舍利弗！那位不動菩薩摩訶薩在那位佛前這樣說：『世尊！我現在發此一切智心，這樣迴向于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），乃至沒有證得無上正覺，所修的行業如果違背此言，那就是欺騙無量無數世界中安住說法的一切諸佛如來。世尊！我現在發此大心這樣迴向，乃至沒有證得菩提（bodhi，覺悟），如果每一句話不與唸佛及一切智相應，那就是欺騙一切諸佛。世尊！我現在這樣發心迴向，乃至沒有證得無上菩提，生生世世在家而不出家，那就是違背一切諸佛。世尊！我現在發此一切智心，乃至沒有得到無上菩提，生生世世出家如果不是乞食、不是一坐而食、不是節制飲食、不是過午不食、不持三衣（tricīvara，僧侶的三件袈裟）、不穿糞掃衣（pāṃśukūla，用丟棄的布料縫製的衣服）、不隨處而坐、不常坐、不住在阿蘭若（araṇya，寂靜處）、不安住在樹下、不露天而坐、不住在墳墓間，那就是欺騙一切諸佛。世尊！我現在發此大菩提心這樣迴向，乃至沒有得到一切智智（sarvajñātā，一切智），如果不能成就無礙辯才宣說諸妙法，那就是欺騙無數諸佛。世尊！我現在這樣發心，乃至沒有得到無上菩提，如果不住於三威儀（行走、站立、坐臥），或者站立、或者坐著、或者經行，那就是欺騙無量諸佛。』

【English Translation】 English version: 『If (a Bodhisattva's) speech is in accordance with divisive speech, harsh speech, or is in accordance with harm, then that is deceiving all the Buddhas.』 Śāriputra! At that time, there was a certain monk who thought thus: 『This Bodhisattva Mahāsattva, from the initial arising of his mind, has donned the armor of diligence, and towards all sentient beings, he is not shaken by anger and the like.』 Śāriputra! At that time, because of this thought, that Bodhisattva was known as 『Immovable』 in the Land of Wonderful Joy. At that time, the Tathāgata (Thus-gone One) of Vast Vision, the Arhat (Worthy One), the Samyaksaṃbuddha (Perfectly Enlightened One) saw that Bodhisattva had obtained the name 『Immovable』 and rejoiced and praised him. The Four Great Heavenly Kings, Śakra and Brahmā, upon hearing that name, also rejoiced. Śāriputra! That Immovable Bodhisattva Mahāsattva spoke thus before that Buddha: 『World-Honored One! I now generate this mind of all-knowing wisdom, and thus dedicate it towards anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and until I have not attained supreme enlightenment, if the practices I cultivate violate this vow, then that is deceiving all the Tathāgatas, the Buddhas who dwell and teach in countless worlds. World-Honored One! I now generate this great mind and thus dedicate it, and until I have not attained bodhi (enlightenment), if each and every word is not in accordance with mindfulness of the Buddha and all-knowing wisdom, then that is deceiving all the Buddhas. World-Honored One! I now generate this mind and thus dedicate it, and until I have not attained supreme enlightenment, if in life after life I remain at home and do not leave home, then that is violating all the Buddhas. World-Honored One! I now generate this mind of all-knowing wisdom, and until I have not attained supreme enlightenment, if in life after life, having left home, I do not beg for food, do not eat in one sitting, do not moderate my food, do not refrain from eating after noon, do not hold the three robes (tricīvara), do not wear discarded rag robes (pāṃśukūla), do not sit wherever I am, do not sit constantly, do not dwell in the araṇya (secluded place), do not dwell under a tree, do not sit in the open, do not dwell in a cemetery, then that is deceiving all the Buddhas. World-Honored One! I now generate this great Bodhi mind and thus dedicate it, and until I have not attained all-knowing wisdom (sarvajñātā), if I do not accomplish unobstructed eloquence in expounding the wonderful Dharma, then that is deceiving countless Buddhas. World-Honored One! I now generate this mind, and until I have not attained supreme enlightenment, if I do not abide in the three forms of deportment (walking, standing, sitting, and lying down), whether standing, or sitting, or walking, then that is deceiving countless Buddhas.』

世尊！我今發如上心，乃至未得一切智智，或於眾生犯根本罪，或作妄語及余世俗憒鬧之言，或起摧伏他論相應之心，則為欺誑無數諸佛。世尊！我今發此一切智心，安住迴向阿耨多羅三藐三菩提，或與婦人說法，若不起無常苦空無我之相，而取彼相及露齒而笑，則為欺誑一切諸佛。世尊！若我發此一切智心，安住迴向阿耨多羅三藐三菩提，于說法時顧指輕躁，或見余菩薩不生大師之想，則為欺誑無數諸佛。世尊！我今發此一切智心，乃至阿耨多羅三藐三菩提，若坐聽法及禮外道沙門婆羅門，唯除諸佛沙門弟子，則為欺誑一切諸佛。世尊！我今發此大心至無上覺，若行財法施時情有彼此，應供養所生簡異心，則為欺誑一切諸佛。世尊！我今發一切智心，乃至無上菩提，若見諸罪人將被刑罰，不捨身命而救護彼，則為欺誑一切諸佛。』舍利弗！時彼菩薩修此大行，乃至未證無上菩提，無一眾生將被刑罰不救護者。

「舍利弗！爾時有一比丘作如是念：『如來於此行者當爲作證，彼天、人、阿修羅等亦為證見。』舍利弗！時廣目如來、應、正等覺知彼比丘心之所念，告言：『如是如是。如來、應、正等覺之所證見，彼諸世間天、人、阿修羅等亦為證見。比丘！若復有菩薩摩訶薩被如是等大精進甲，趣向阿耨多羅三藐

【現代漢語翻譯】現代漢語譯本：『世尊！我現在發起了這樣的心願，乃至尚未證得一切智智（佛的智慧），如果我對於眾生犯下根本重罪，或者說妄語以及其他世俗喧鬧的話語，或者生起想要摧毀他人論點的想法，那就是欺騙了無數的諸佛。世尊！我現在發起了這顆追求一切智慧的心，安住于迴向阿耨多羅三藐三菩提（無上正等正覺）的道路上，如果我給婦女說法時，沒有生起無常、苦、空、無我的觀念，反而執著于這些表象，並且露出牙齒而笑，那就是欺騙了一切諸佛。世尊！如果我發起了這顆追求一切智慧的心，安住于迴向阿耨多羅三藐三菩提的道路上，在說法時輕率地指指點點，或者看到其他菩薩時不生起如同對待大師一樣的敬意，那就是欺騙了無數的諸佛。世尊！我現在發起了這顆追求一切智慧的心，乃至證得阿耨多羅三藐三菩提，如果我坐著聽法或者禮拜外道沙門婆羅門（古印度宗教修行者），唯獨不禮拜諸佛的沙門弟子，那就是欺騙了一切諸佛。世尊！我現在發起了這顆大心，直至無上覺悟，如果在行財施和法施時，心中有親疏彼此的分別，對於應該供養的人產生分別心，那就是欺騙了一切諸佛。世尊！我現在發起了追求一切智慧的心，乃至證得無上菩提，如果看到罪人即將遭受刑罰，而不捨棄自己的生命去救護他們，那就是欺騙了一切諸佛。』舍利弗（佛陀的十大弟子之一）！那時，那位菩薩修持這種偉大的行為，乃至尚未證得無上菩提，沒有一個眾生即將遭受刑罰而不去救護的。『舍利弗！那時，有一位比丘（佛教出家修行者）這樣想：『如來（佛陀的稱號）對於這位修行者應當作為證明，那些天人、阿修羅（古印度神話中的神）等也應當作為見證。』舍利弗！那時，廣目如來、應、正等覺（佛陀的稱號）知道那位比丘心中所想，就告訴他說：『是這樣的，是這樣的。如來、應、正等覺所證見的，那些世間的天人、阿修羅等也作為見證。比丘！如果又有菩薩摩訶薩（大菩薩）披上這樣的大精進鎧甲，趨向阿耨多羅三藐三菩提，』

【English Translation】 English version: 'World Honored One! I now generate such a mind, and until I attain all-knowing wisdom (Buddha's wisdom), if I commit fundamental offenses against sentient beings, or speak falsehoods and other worldly, noisy words, or give rise to the intention to refute the arguments of others, then I am deceiving countless Buddhas. World Honored One! I now generate this mind seeking all wisdom, abiding in the dedication towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), if when teaching the Dharma to women, I do not give rise to the perception of impermanence, suffering, emptiness, and no-self, but instead cling to these appearances and smile with my teeth showing, then I am deceiving all Buddhas. World Honored One! If I generate this mind seeking all wisdom, abiding in the dedication towards Anuttara-samyak-sambodhi, and when teaching the Dharma, I point and gesture carelessly, or when seeing other Bodhisattvas, I do not generate the respect due to a great master, then I am deceiving countless Buddhas. World Honored One! I now generate this mind seeking all wisdom, until I attain Anuttara-samyak-sambodhi, if I sit and listen to the Dharma or pay respects to non-Buddhist Shramanas and Brahmins (ancient Indian religious practitioners), but not to the Shramana disciples of the Buddhas, then I am deceiving all Buddhas. World Honored One! I now generate this great mind until supreme enlightenment, if when practicing the giving of wealth and Dharma, I have a sense of partiality and discrimination, and generate a discriminating mind towards those who should be offered to, then I am deceiving all Buddhas. World Honored One! I now generate this mind seeking all wisdom, until supreme enlightenment, if I see criminals about to be punished, and do not give up my life to protect them, then I am deceiving all Buddhas.' Shariputra (one of Buddha's ten great disciples)! At that time, that Bodhisattva practiced this great conduct, and until he attained supreme enlightenment, there was not a single sentient being about to be punished whom he did not protect. 'Shariputra! At that time, there was a Bhikshu (Buddhist monastic) who thought thus: 『The Tathagata (title of the Buddha) should bear witness to this practitioner, and those Devas, humans, Asuras (gods in ancient Indian mythology), etc., should also bear witness.』 Shariputra! At that time, the Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha), with the name 'Wide-Eyed', knowing the thoughts in that Bhikshu's mind, said: 『It is so, it is so. What the Tathagata, Arhat, Samyak-sambuddha has witnessed, those Devas, humans, Asuras, etc., in the world also bear witness. Bhikshu! If there is again a Bodhisattva Mahasattva (great Bodhisattva) who is clad in such great armor of diligence, and is heading towards Anuttara-samyak-sambodhi,』

三菩提，彼皆當成無上正覺。』

「舍利弗！時不動菩薩摩訶薩白佛言：『世尊！我今發此一切智心，乃至未證無上菩提，于其中間，若比丘、比丘尼、優婆塞、優婆夷有諸罪釁，若說其所犯，則為違背諸佛如來。世尊！我修是行，愿成無上正等菩提，使我剎中廣大清凈，諸聲聞眾悉無過失。世尊！若我發此一切智心，若未證得無上菩提，乃至夢中若生欲想而有所泄，則為違背諸佛如來。世尊！我修是行證無上覺，使彼國中出家菩薩，彼于夢間亦無漏泄。世尊！若我發此一切智心，乃至證得無上菩提，我佛剎中若諸女人有女過失如余土者，終不取正覺；若取正覺則為欺誑一切諸佛。』舍利弗！若菩薩以此大愿種子成就者，念隨出生如是諸法，能為眾生說種種教。

「舍利弗！時有比丘白不動菩薩言：『大士！若此誠心不退至言無妄者，愿以足指搖動大地。』時不動菩薩以佛威神及本願善根力故，令彼大地六種搖動，所謂動、大動、遍動，搖、大搖、遍搖。舍利弗！彼不動菩薩摩訶薩如昔所愿今已成辦。是故菩薩摩訶薩欲證阿耨多羅三藐三菩提者，應學不動菩薩摩訶薩。若有菩薩善修其行，當獲如彼佛剎，及能速證阿耨多羅三藐三菩提。」

爾時舍利弗白佛言：「世尊！不動菩薩初發心時，幾何天子

【現代漢語翻譯】現代漢語譯本『他們都將成就無上正覺（anuttara-samyak-sambodhi，無上正等正覺）。』『舍利弗（Sariputra）！當時，不動菩薩摩訶薩（Akshobhya Bodhisattva Mahasattva）對佛說：『世尊！我今發此一切智心（sarvajna-citta，求一切智慧的心），乃至未證得無上菩提（anuttara-bodhi，無上覺悟）的期間，如果比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）有任何罪過，如果我說出他們所犯的過錯，那就是違背了諸佛如來（Tathagata）。世尊！我修持這種行為，愿成就無上正等菩提（anuttara-samyak-sambodhi），使我的佛剎（buddha-ksetra，佛的國土）廣大清凈，所有的聲聞（sravaka，聽聞佛法而修行的人）眾都沒有過失。世尊！如果我發了這求一切智慧的心，如果我還沒有證得無上菩提，乃至在夢中如果生起慾望的想法而有所泄露，那就是違背了諸佛如來。世尊！我修持這種行為，證得無上覺悟，使我那個國土中出家的菩薩（bodhisattva），他們在夢中也沒有泄露。世尊！如果我發了這求一切智慧的心，乃至證得無上菩提，我的佛剎中如果那些女人有像其他國土一樣的女性過失，我終究不會成就正覺；如果成就正覺，那就是欺騙了一切諸佛。』舍利弗！如果菩薩以這種大愿種子成就，就會隨念出生這樣的諸法，能夠為眾生宣說種種教法。『舍利弗！當時，有一位比丘對不動菩薩說：『大士！如果你的誠心不退轉，所說的話真實不虛，愿你用腳趾搖動大地。』當時，不動菩薩憑藉佛的威神力以及本願的善根力，使大地發生六種震動，即動、大動、遍動，搖、大搖、遍搖。舍利弗！這位不動菩薩摩訶薩，像他過去所發願的那樣，現在已經成就了。因此，菩薩摩訶薩想要證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），應當學習不動菩薩摩訶薩。如果有菩薩善於修持這種行為，就會獲得像他那樣的佛剎，並且能夠迅速證得阿耨多羅三藐三菩提。』當時，舍利弗對佛說：『世尊！不動菩薩最初發心的時候，有多少天子（deva-putra）？』

【English Translation】 English version 'They will all attain unsurpassed perfect enlightenment (anuttara-samyak-sambodhi).' 'Sariputra! At that time, the Bodhisattva Mahasattva Akshobhya said to the Buddha: 'World Honored One! I have now generated this mind of all-knowing wisdom (sarvajna-citta), and until I attain unsurpassed enlightenment (anuttara-bodhi), if any bhikshus, bhikshunis, upasakas, or upasikas commit any offenses, if I were to speak of their transgressions, I would be going against all the Buddhas, the Tathagatas. World Honored One! I cultivate this practice, wishing to attain unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), so that my Buddha-field (buddha-ksetra) will be vast and pure, and all the sravakas (hearers) will be without fault. World Honored One! If I have generated this mind of all-knowing wisdom, and if I have not yet attained unsurpassed enlightenment, even in a dream if a desire arises and there is any emission, I would be going against all the Buddhas, the Tathagatas. World Honored One! I cultivate this practice, attaining unsurpassed enlightenment, so that the bodhisattvas who have left home in that land will not have any emissions even in their dreams. World Honored One! If I have generated this mind of all-knowing wisdom, and until I attain unsurpassed enlightenment, if the women in my Buddha-field have the same faults as women in other lands, I will never attain perfect enlightenment; if I were to attain perfect enlightenment, I would be deceiving all the Buddhas.' Sariputra! If a bodhisattva accomplishes this great vow seed, then such dharmas will arise in accordance with their thoughts, and they will be able to teach various doctrines to sentient beings. 'Sariputra! At that time, a bhikshu said to the Bodhisattva Akshobhya: 'Great One! If your sincere mind does not retreat and your words are true and not false, may you shake the earth with your toe.' At that time, the Bodhisattva Akshobhya, through the Buddha's majestic power and the power of his original vow's good roots, caused the earth to shake in six ways, namely, moving, greatly moving, completely moving, shaking, greatly shaking, and completely shaking. Sariputra! This Bodhisattva Mahasattva Akshobhya has now accomplished what he had wished for in the past. Therefore, a Bodhisattva Mahasattva who wishes to attain anuttara-samyak-sambodhi should learn from the Bodhisattva Mahasattva Akshobhya. If a bodhisattva cultivates this practice well, they will obtain a Buddha-field like his, and will be able to quickly attain anuttara-samyak-sambodhi.' At that time, Sariputra said to the Buddha: 'World Honored One! When the Bodhisattva Akshobhya first generated his mind, how many deva-putras (heavenly beings) were there?'

而來集會？」

佛告舍利弗：「彼時三千大千世界所有四大天王及與帝釋魔王、娑婆世界主梵天王等，皆歡喜合掌作如是言：『今此所聞被功德甲，我等昔未曾聞。世尊！彼不動菩薩當成佛時，于彼剎中所有眾生，不以下劣善根而得成就。』」

舍利弗白佛言：「世尊！如佛所說不動菩薩被甲功德，諸餘菩薩所未曾有。」

佛告舍利弗：「如是如是。諸餘菩薩被大甲冑，發趣無上菩提，無有如不動菩薩摩訶薩者。舍利弗！彼不動菩薩成就功德，于賢劫中一切菩薩皆悉無有。舍利弗！爾時廣目如來授不動菩薩摩訶薩阿耨多羅三藐三菩提記言：『善男子！汝于來世當得作佛，號曰不動如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、世尊。』如然燈佛與我授記。舍利弗！不動菩薩得授記時，有大光明普照世界，是時大地六種震動。如我往昔證一切智時，此大千界六動震動。

「複次舍利弗！彼時三千大千世界所有卉木叢林皆向菩薩傾靡，亦如我昔證菩提時一切草木傾向於我。

「複次舍利弗！不動菩薩蒙佛記時，彼大千界所有天、龍、夜叉、阿修羅、迦樓羅、緊那羅、摩睺羅伽，皆悉合掌頂禮菩薩。如我於此證大菩提，娑婆世界所有天龍等，皆悉合掌頂禮于

【現代漢語翻譯】現代漢語譯本：『從何而來？』佛告訴舍利弗：『那時，三千大千世界的所有四大天王（佛教護法神）、帝釋（天神之王）、魔王、娑婆世界主梵天王（創造之神）等，都歡喜地合掌說道：『今天聽聞的這種功德鎧甲，我們過去從未聽聞。世尊！那位不動菩薩（堅定不移的菩薩）成佛時，在他所在的佛土中的所有眾生，不會以低劣的善根而獲得成就。』舍利弗（佛陀的十大弟子之一）問佛說：『世尊！如佛所說，不動菩薩所擁有的功德鎧甲，是其他菩薩所沒有的。』佛告訴舍利弗：『是的，是的。其他菩薩雖然也披著大鎧甲，發願追求無上菩提（最高覺悟），但沒有像不動菩薩摩訶薩（偉大的菩薩）這樣的。舍利弗！不動菩薩所成就的功德，在賢劫（佛教宇宙論中的一個時期）中的所有菩薩中都是沒有的。舍利弗！那時，廣目如來（過去佛）給不動菩薩摩訶薩授記（預言成佛）說：『善男子！你將來會成佛，佛號為不動如來（堅定不移的佛）、應、正等覺（完全覺悟）、明行圓滿（智慧和行為完美）、善逝（善於解脫）、世間解（瞭解世間）、無上丈夫（無與倫比的導師）、調御士（調伏眾生者）、天人師（天人和人類的導師）、佛、世尊。』就像燃燈佛（過去佛）給我授記一樣。舍利弗！不動菩薩得到授記時，有大光明普照世界，那時大地發生六種震動。就像我過去證得一切智（佛的智慧）時，這個大千世界也發生六種震動。『再者，舍利弗！那時，三千大千世界的所有花草樹木都向菩薩傾斜，也像我過去證得菩提時，一切草木都傾向於我一樣。』『再者，舍利弗！不動菩薩蒙佛授記時，那個大千世界的所有天（天神）、龍（神獸）、夜叉（守護神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神），都合掌向菩薩頂禮。就像我在這裡證得大菩提時，娑婆世界（我們所處的世界）的所有天龍等，都合掌向我頂禮一樣。』

【English Translation】 English version: 'From whence did they come?' The Buddha told Shariputra, 'At that time, all the Four Heavenly Kings (Buddhist guardian deities) of the three thousand great thousand worlds, as well as Indra (king of the gods), the Mara King, the Brahma King (creator god) of the Saha world, and others, all joyfully joined their palms and said, 「This armor of merit that we have heard of today, we have never heard of before. World Honored One! When that Akshobhya Bodhisattva (unwavering Bodhisattva) becomes a Buddha, all beings in that Buddha-land will not attain enlightenment with inferior roots of goodness.」' Shariputra (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! As the Buddha has said, the armor of merit possessed by Akshobhya Bodhisattva is something that other Bodhisattvas do not have.' The Buddha told Shariputra, 'It is so, it is so. Although other Bodhisattvas also wear great armor and aspire to Anuttara-samyak-sambodhi (supreme enlightenment), there is none like the Mahasattva (great Bodhisattva) Akshobhya. Shariputra! The merits achieved by Akshobhya Bodhisattva are not possessed by any Bodhisattva in the Bhadrakalpa (a period in Buddhist cosmology). Shariputra! At that time, the Tathagata (past Buddha) with Wide Eyes gave Akshobhya Bodhisattva the prediction of Anuttara-samyak-sambodhi, saying, 「Good man! In the future, you will become a Buddha, with the name Akshobhya Tathagata (unwavering Buddha), Arhat, Samyak-sambuddha (fully enlightened), Vidyā-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purusa-damya-sarathi (tamer of men), Shasta deva-manushyanam (teacher of gods and humans), Buddha, Bhagavan.」 Just as Dipankara Buddha (past Buddha) gave me the prediction. Shariputra! When Akshobhya Bodhisattva received the prediction, there was great light illuminating the world, and at that time, the earth shook in six ways. Just as when I attained all-knowing wisdom (Buddha's wisdom) in the past, this great thousand world also shook in six ways.' 'Furthermore, Shariputra! At that time, all the plants and trees in the three thousand great thousand worlds inclined towards the Bodhisattva, just as when I attained Bodhi in the past, all the plants and trees inclined towards me.' 'Furthermore, Shariputra! When Akshobhya Bodhisattva received the prediction from the Buddha, all the Devas (gods), Nagas (serpent deities), Yakshas (guardian spirits), Asuras (warring gods), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), and Mahoragas (great serpent deities) in that great thousand world, all joined their palms and bowed to the Bodhisattva. Just as when I attained great Bodhi here, all the Devas and Nagas of the Saha world (the world we inhabit) joined their palms and bowed to me.'

我。

「複次舍利弗！彼不動菩薩摩訶薩得授記時，彼世界中所有女人懷孕，皆得安和分釋無諸苦難，盲者得視、聾者能聞。如我成佛時等無有異。

「複次舍利弗！彼不動菩薩摩訶薩發趣阿耨多羅三藐三菩提，及廣目如來、應、正等覺授菩提記，于彼二時一切眾生無橫死者。亦如我證一切智時無有異也。

「複次舍利弗！彼不動菩薩得授記時，有悅意香普熏世界。亦如我昔證大菩提，妙香遍聞適意無異。」

爾時舍利弗白佛言：「世尊！彼不動菩薩摩訶薩成就如是廣大功德。」

佛告舍利弗言：「彼不動菩薩蒙佛授記，非唯有此功德，又能到無邊功德彼岸。

「複次舍利弗！彼不動菩薩由廣目如來與授佛記，彼時天人世間阿修羅等，心皆悅慶柔順調善。亦如我證無上菩提，諸天人等皆同歡喜。

「複次舍利弗！彼不動菩薩獲授記時，有大夜叉手持金剛侍衛菩薩，如我無異。

「複次舍利弗！不動菩薩蒙佛記時，諸天及人散諸名花涂香末香于菩薩上，亦如我證大菩提時散諸香華。

「複次舍利弗！彼不動菩薩得授記時，有諸天人各二十億，皆發阿耨多羅三藐三菩提心，得廣目如來授佛菩提記。

「複次舍利弗！彼不動菩薩蒙佛記時，優缽羅花，波頭摩

【現代漢語翻譯】現代漢語譯本『再者，舍利弗！那位不動菩薩摩訶薩（不動菩薩，Mahasattva，偉大的菩薩）得到授記時，那個世界中所有懷孕的婦女，都能平安順利地分娩，沒有痛苦和災難，盲人能夠看見，聾人能夠聽見。就像我成佛時一樣，沒有任何差別。『再者，舍利弗！那位不動菩薩摩訶薩發願追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），以及廣目如來（廣目如來，Buddha with wide eyes）應、正等覺（應供、正遍知）授記菩提時，在那兩個時刻，一切眾生都不會橫死。也像我證得一切智（Sarvajna，一切智慧）時一樣，沒有任何差別。『再者，舍利弗！那位不動菩薩得到授記時，會有令人愉悅的香氣普遍薰染整個世界。也像我過去證得大菩提（Maha-bodhi，偉大的覺悟）時，美妙的香氣遍佈，令人感到舒適一樣，沒有任何差別。』當時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！那位不動菩薩摩訶薩成就瞭如此廣大的功德。』佛告訴舍利弗說：『那位不動菩薩蒙佛授記，不僅僅只有這些功德，還能到達無邊功德的彼岸。『再者，舍利弗！那位不動菩薩由於廣目如來給予授記，那時天人世間（Deva-manusya-loka，天界和人間）的阿修羅（Asura，非天）等，內心都感到喜悅、慶幸、柔順和調和。也像我證得無上菩提（Anuttara-bodhi，無上的覺悟）時，諸天人等都一同歡喜一樣。『再者，舍利弗！那位不動菩薩獲得授記時，有大夜叉（Yaksa，守護神）手持金剛（Vajra，金剛杵）侍衛菩薩，就像我一樣，沒有任何差別。『再者，舍利弗！不動菩薩蒙佛授記時，諸天和人們會散佈各種名貴的花朵、涂香和末香在菩薩身上，也像我證得大菩提時散佈各種香花一樣。『再者，舍利弗！那位不動菩薩得到授記時，有諸天人和人各二十億，都發起了阿耨多羅三藐三菩提心，得到廣目如來授記佛菩提。『再者，舍利弗！那位不動菩薩蒙佛授記時，優缽羅花（Utpala，青蓮花），波頭摩（Padma，紅蓮花）

【English Translation】 English version 『Furthermore, Shariputra! When that Akshobhya Bodhisattva Mahasattva (Akshobhya Bodhisattva, Mahasattva, great Bodhisattva) receives the prediction, all the pregnant women in that world will have peaceful and smooth deliveries, without suffering or calamities, the blind will be able to see, and the deaf will be able to hear. Just like when I became a Buddha, there is no difference.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva Mahasattva aspires to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and when the Buddha with Wide Eyes (Buddha with wide eyes) Tathagata, Arhat, Samyak-sambuddha (Worthy of offerings, perfectly enlightened) gives the prediction of Bodhi, at those two times, all sentient beings will not die untimely deaths. It is also like when I attained Sarvajna (Sarvajna, all-knowing wisdom), there is no difference.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva receives the prediction, there will be a pleasant fragrance that pervades the entire world. It is also like when I attained Maha-bodhi (Maha-bodhi, great enlightenment) in the past, the wonderful fragrance spread everywhere, making people feel comfortable, there is no difference.』 At that time, Shariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha: 『World Honored One! That Akshobhya Bodhisattva Mahasattva has achieved such vast merits.』 The Buddha told Shariputra: 『That Akshobhya Bodhisattva, having received the prediction from the Buddha, not only has these merits, but can also reach the shore of boundless merits.』『Furthermore, Shariputra! Because that Akshobhya Bodhisattva received the prediction from the Buddha with Wide Eyes, at that time, the Devas (Deva, gods), humans, Asuras (Asura, demigods) and others in the world all felt joy, happiness, gentleness, and harmony. It is also like when I attained Anuttara-bodhi (Anuttara-bodhi, unsurpassed enlightenment), all the Devas and humans were joyful together.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva receives the prediction, there will be a great Yaksha (Yaksa, guardian deity) holding a Vajra (Vajra, thunderbolt) guarding the Bodhisattva, just like me, there is no difference.』『Furthermore, Shariputra! When Akshobhya Bodhisattva receives the prediction from the Buddha, the Devas and humans will scatter various precious flowers, scented powders, and incense on the Bodhisattva, just like when I attained Maha-bodhi, various fragrant flowers were scattered.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva receives the prediction, there will be twenty billion Devas and humans each, who will all generate the mind of Anuttara-samyak-sambodhi, and receive the prediction of Buddha Bodhi from the Buddha with Wide Eyes.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva receives the prediction from the Buddha, Utpala flowers (Utpala, blue lotus), Padma (Padma, red lotus)

華，紛陀利華遍滿大地。亦如我道場諸華遍覆。

「複次舍利弗！彼不動菩薩得授記時，有無量諸天在虛空中，散諸天衣覆菩薩上，咸作是言：『愿此菩薩速證無上正等菩提。』亦如我昔得一切智，諸天散衣，無有異也。

「複次舍利弗！彼世間天人阿修羅等，見不動菩薩得授阿耨多羅三藐三菩提記，皆大歡喜甚於世間父母生子。猶如我證一切智時，諸天人等皆大歡悅。

「複次舍利弗！彼三千大千世界所有天人，以佛神力皆聞不動菩薩授菩提記，各施種種上服名衣珍奇美膳。譬如比丘加提月滿，一切諸人悉皆供養。舍利弗！彼不動菩薩得授記時，欲界眾生持諸上味並奏天樂而以供養。舍利弗！彼不動菩薩摩訶薩得授記已，有如是等功德成就。」

時尊者舍利弗白佛言：「世尊！如來、應、正等覺甚為希有，善說諸佛境界不可思議，如是禪定境界及諸龍境界不可思議，諸業果報不可思議。世尊！彼不動菩薩住初發心，攝受如是殊勝功德得如來記，又成此等不可思議諸大功德。」

佛告舍利弗：「如是如是，如汝所說。」

爾時尊者阿難白舍利弗言：「大德！彼初發心菩薩被精進甲冑，世尊略說少分功德猶故未盡。」

舍利弗言：「如是如是，如來略說。何以故？彼菩薩住

【現代漢語翻譯】現代漢語譯本：華，芬陀利華（蓮花的一種）遍佈大地。也像我的道場中各種花朵覆蓋一樣。「再者，舍利弗！那位不動菩薩得到授記時，有無數諸天在虛空中，散佈各種天衣覆蓋在菩薩身上，都這樣說：『愿這位菩薩迅速證得無上正等菩提。』也像我過去得到一切智時，諸天散佈天衣一樣，沒有差別。「再者，舍利弗！那個世間的天人、阿修羅（一種神道生物）等，見到不動菩薩得到阿耨多羅三藐三菩提（無上正等正覺）的授記，都非常歡喜，勝過世間父母生子。就像我證得一切智時，諸天人等都非常歡悅。「再者，舍利弗！那個三千大千世界所有的天人，以佛的神力都聽聞不動菩薩得到菩提的授記，各自施捨各種上等衣服、名貴衣物、珍奇美味的食物。譬如比丘（佛教出家人）在加提月（印度歷的月份）圓滿時，所有的人都供養他。舍利弗！那位不動菩薩得到授記時，欲界眾生拿著各種上等美味並演奏天樂來供養。舍利弗！那位不動菩薩摩訶薩（大菩薩）得到授記后，有這樣等等的功德成就。」當時，尊者舍利弗對佛說：「世尊！如來、應、正等覺（佛的稱號）真是非常稀有，善於宣說諸佛的境界不可思議，這樣的禪定境界以及各種龍的境界不可思議，各種業的果報不可思議。世尊！那位不動菩薩住在初發心（剛開始發菩提心）的階段，就攝受了這樣殊勝的功德，得到如來的授記，又成就了這些不可思議的各種大功德。」佛告訴舍利弗：「是這樣的，是這樣的，就像你所說的那樣。」這時，尊者阿難對舍利弗說：「大德！那位初發心的菩薩披著精進的鎧甲，世尊略微說了一小部分功德，仍然沒有說完。」舍利弗說：「是這樣的，是這樣的，如來只是略微說了。為什麼呢？那位菩薩住在

【English Translation】 English version: Flowers, with pundarika (a type of lotus) flowers covering the entire earth. It is also like the various flowers covering my Bodhimanda (place of enlightenment). Furthermore, Shariputra! When that Immovable Bodhisattva received the prediction, countless devas (gods) in the sky scattered various celestial garments over the Bodhisattva, all saying: 『May this Bodhisattva quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 It was just like when I attained all-knowing wisdom, the devas scattered garments, there was no difference. Furthermore, Shariputra! The devas, humans, asuras (a type of demigod), and others in that world, seeing that the Immovable Bodhisattva received the prediction of Anuttara-samyak-sambodhi, were all greatly delighted, even more so than worldly parents when their child is born. It was just like when I attained all-knowing wisdom, the devas and humans were all greatly joyful. Furthermore, Shariputra! All the devas and humans in that three-thousand great thousand world, through the Buddha's power, heard that the Immovable Bodhisattva had received the prediction of Bodhi, and each offered various superior garments, precious clothing, and rare and delicious foods. It was like when a Bhikshu (Buddhist monk) completes the Kathina month (a month in the Indian calendar), everyone makes offerings to him. Shariputra! When that Immovable Bodhisattva received the prediction, beings in the desire realm held various superior flavors and played celestial music as offerings. Shariputra! That Immovable Bodhisattva Mahasattva (great Bodhisattva), after receiving the prediction, had such merits and accomplishments. At that time, the Venerable Shariputra said to the Buddha: 『World Honored One! The Tathagata (Buddha), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one) is truly rare, skillful in explaining the inconceivable realms of the Buddhas, such states of samadhi (meditative absorption) and the inconceivable realms of the various dragons, and the inconceivable karmic retributions. World Honored One! That Immovable Bodhisattva, dwelling in the initial aspiration (first arising of the Bodhi mind), has received such superior merits, received the prediction of the Tathagata, and accomplished these inconceivable great merits.』 The Buddha told Shariputra: 『It is so, it is so, just as you have said.』 At that time, the Venerable Ananda said to Shariputra: 『Great Virtue! That Bodhisattva who has just aroused the Bodhi mind is wearing the armor of diligence, and the World Honored One has only briefly spoken of a small portion of his merits, which are still not exhausted.』 Shariputra said: 『It is so, it is so, the Tathagata has only spoken briefly. Why is that? That Bodhisattva dwells in』

初發心被精進甲，成就不可思議無量功德。」

時舍利弗復白佛言：「世尊！今已略贊不動菩薩被甲精進殊勝功德。唯愿世尊為攝受現在未來諸菩薩故，廣為宣說。」

佛告舍利弗：「不動菩薩住初發心被精進甲，如是功德不可思議。吾今為汝說其少分，諦聽諦聽，善思念之。」

舍利弗言：「唯然世尊！愿樂欲聞。」

佛言：「彼不動菩薩發如是愿：『假使虛空而有變異，我之弘誓終無退轉。』由此愿故，不動菩薩所有功德皆速成就。舍利弗！我不見有于賢劫中諸菩薩輩，被精進甲如不動菩薩者。舍利弗！寶幢菩薩所修之行，比于不動菩薩，于少分中乃至歌羅分亦不及一。舍利弗！不動菩薩所被精進甲冑，無量千菩薩悉無與等。舍利弗！不動菩薩摩訶薩以此堅固誓願，證得阿耨多羅三藐三菩提。今現住于妙喜世界，號為不動如來、應、正等覺。

「複次舍利弗！彼不動如來往昔行菩薩行時，諸有乞求頭目髓腦，手足支節，不逆其意悉皆施與。舍利弗！彼不動如來從初發心乃至未證無上菩提，由此因緣，無風黃痰及頭痛等和合諸病。舍利弗！彼不動如來往昔行菩薩道時，得如是等未曾有法。舍利弗！彼由往昔于生生處供養奉事諸佛如來，于彼佛所常修梵行，由是因緣生生之處還複本名

【現代漢語翻譯】現代漢語譯本：'初發心時就披上精進的鎧甲，成就不可思議的無量功德。' 當時，舍利弗又對佛說：'世尊！您已經簡略地讚歎了不動菩薩披甲精進的殊勝功德。唯愿世尊爲了攝受現在和未來的菩薩，廣為宣說。' 佛告訴舍利弗：'不動菩薩安住于初發心時就披上精進的鎧甲，這樣的功德不可思議。我現在為你講述其中的少部分，仔細聽，仔細聽，好好思考。' 舍利弗說：'是的，世尊！我非常樂意聽聞。' 佛說：'那不動菩薩發下這樣的誓願：『即使虛空發生變異，我的弘大誓願也終不退轉。』因為這個誓願，不動菩薩的所有功德都能迅速成就。舍利弗！我沒有見到在賢劫中，有哪位菩薩能像不動菩薩那樣披上精進的鎧甲。舍利弗！寶幢菩薩所修的行，與不動菩薩相比，連少部分，甚至歌羅分（極小的量）都比不上。舍利弗！不動菩薩所披的精進鎧甲，無量千位菩薩都無法與之相比。舍利弗！不動菩薩摩訶薩憑藉這堅固的誓願，證得了阿耨多羅三藐三菩提（無上正等正覺）。現在他安住在妙喜世界，號為不動如來、應、正等覺。' 『再者，舍利弗！那不動如來在過去行菩薩道時，如果有眾生乞求他的頭、眼睛、骨髓、腦髓、手足肢體，他都不會違逆他們的意願，全部施捨給他們。舍利弗！那不動如來從初發心直到證得無上菩提，因為這個因緣，沒有風病、黃痰以及頭痛等各種疾病。舍利弗！那不動如來在過去行菩薩道時，獲得了這樣等未曾有過的功德。舍利弗！他由於過去在生生世世都供養奉事諸佛如來，在那些佛所常常修行清凈的梵行，因此，在每一世都恢復了本來的名字。'

【English Translation】 English version: 'Having put on the armor of diligence at the initial arising of the mind, one achieves immeasurable merits beyond comprehension.' Then, Shariputra said to the Buddha, 'World Honored One! You have already briefly praised the extraordinary merits of the Immovable Bodhisattva's diligence in wearing the armor. May the World Honored One, for the sake of embracing the Bodhisattvas of the present and future, expound on it in detail.' The Buddha told Shariputra, 'The Immovable Bodhisattva dwells in the initial arising of the mind, having put on the armor of diligence. Such merits are inconceivable. I will now tell you a small portion of them. Listen carefully, listen carefully, and contemplate well.' Shariputra said, 'Yes, World Honored One! I am eager to hear.' The Buddha said, 'That Immovable Bodhisattva made this vow: 「Even if the void were to change, my great vow would never retreat.」 Because of this vow, all the merits of the Immovable Bodhisattva are quickly accomplished. Shariputra! I have not seen any Bodhisattva in this Bhadrakalpa who has put on the armor of diligence like the Immovable Bodhisattva. Shariputra! The practices of the Jeweled Banner Bodhisattva, compared to the Immovable Bodhisattva, are not even a small fraction, not even a kalā (a very small measure). Shariputra! The armor of diligence worn by the Immovable Bodhisattva is unmatched by countless thousands of Bodhisattvas. Shariputra! The Immovable Bodhisattva Mahasattva, with this firm vow, attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Now he dwells in the Land of Wonderful Joy, known as the Immovable Tathagata, Arhat, Samyak-sambuddha.' 'Furthermore, Shariputra! When that Immovable Tathagata was practicing the Bodhisattva path in the past, if there were beings who begged for his head, eyes, marrow, brain, hands, feet, or limbs, he would not go against their wishes and would give them all away. Shariputra! From the initial arising of the mind until he attained unsurpassed Bodhi, the Immovable Tathagata, because of this cause, had no wind-related illnesses, phlegm, headaches, or other combined diseases. Shariputra! That Immovable Tathagata, when practicing the Bodhisattva path in the past, obtained such unprecedented merits. Shariputra! Because in life after life he made offerings and served all the Buddhas, and in those Buddhas' presence he always practiced pure conduct, therefore, in each life, he regained his original name.'

號為不動，從一佛剎至一佛剎，生有佛世常見如來。舍利弗！譬如剎利灌頂大王於世間中得勝自在，從一宮殿至一宮殿，足不履地受五欲樂。彼不動菩薩往昔行菩薩行時，生生之處常修梵行供養諸佛，隨所說法示教利喜，皆與波羅蜜相應、少與聲聞地相應，能令諸菩薩趣入安住阿耨多羅三藐三菩提。由此發心于無上菩提故，獲此廣大功德利益。又以法施善根迴向菩提，發如是愿：『愿我成佛，于彼剎中一切菩薩，以佛威力聞我說法，受持讀誦，及能歷事諸佛如來，從一佛剎至一佛剎，乃至未證無上菩提，常不遠離諸佛世尊，譬如於我。唯除至兜率天宮補處之位。何以故？諸菩薩摩訶薩法爾如是，若從兜率天眾降神母胎，右脅生時大地震動。』舍利弗！最後身菩薩摩訶薩有如是瑞相。舍利弗！譬如比丘具諸神足，入宮殿內猶處虛空，住諸威儀皆無障礙。彼後身菩薩亦復如是，雖在母胎而住虛空，一切胎垢不凈不能污染，臭穢之氣彼亦不聞。舍利弗！彼不動如來往昔行菩薩道發如是愿：『若我當證無上菩提，于彼佛剎行菩薩乘及聲聞乘者，皆斷諸魔業。諸眾生類於一切種於一切時，令諸魔眾不得其便。亦猶於我行菩薩行時斷一切魔業，而彼諸菩薩乃至未成諸大功德，常勤攝受修菩提行。』舍利弗！彼不動如來、應、正等覺

【現代漢語翻譯】現代漢語譯本名為不動的菩薩，從一個佛剎（佛的國土）到另一個佛剎，在有佛出世的時代常見到如來（佛的稱號）。舍利弗（佛陀的弟子）！譬如剎帝利（古印度四大種姓之一，指武士和統治者）灌頂大王在世間中獲得勝利和自在，從一個宮殿到另一個宮殿，腳不踩地享受五欲之樂（色、聲、香、味、觸）。那位不動菩薩在過去修行菩薩道時，生生世世都修持梵行（清凈的行為），供養諸佛，隨所聽聞的佛法開示教導，使眾生歡喜，都與波羅蜜（到達彼岸的方法）相應，少部分與聲聞地（小乘修行者的境界）相應，能夠引導諸菩薩進入並安住于阿耨多羅三藐三菩提（無上正等正覺）。由於發起了對無上菩提的追求，所以獲得瞭如此廣大的功德利益。又以法佈施的善根迴向菩提，發下這樣的願望：『愿我成佛時，在那個佛剎中的一切菩薩，都能以佛的威力聽到我說法，受持讀誦，並且能夠經歷侍奉諸佛如來，從一個佛剎到另一個佛剎，乃至沒有證得無上菩提之前，常常不遠離諸佛世尊，就像我一樣。唯獨除了到達兜率天宮（欲界天之一）補處菩薩的地位。為什麼呢？諸菩薩摩訶薩（大菩薩）的法則是這樣的，如果從兜率天眾降生到母親的胎中，右脅出生時大地會震動。』舍利弗！最後身菩薩摩訶薩有這樣的瑞相。舍利弗！譬如比丘（出家修行的男子）具有各種神通，進入宮殿內就像處在虛空中一樣，保持各種威儀都沒有障礙。那位最後身菩薩也是這樣，雖然在母親的胎中卻像住在虛空中，一切胎垢不凈都不能污染他，臭穢的氣味他也聞不到。舍利弗！那位不動如來在過去修行菩薩道時發下這樣的願望：『如果我將來證得無上菩提，在那個佛剎中修行菩薩乘（大乘佛教）和聲聞乘（小乘佛教）的人，都能斷除各種魔業。讓一切眾生在一切種類和一切時間，都讓魔眾無法得逞。也像我在修行菩薩道時斷除一切魔業一樣，而那些菩薩乃至沒有成就各種大功德之前，常常勤奮地攝受修持菩提之道。』舍利弗！那位不動如來、應供、正等覺（佛的稱號） English version The Bodhisattva named Immovable travels from one Buddha-field (a Buddha's realm) to another, and is often seen by the Tathagata (another name for Buddha) when a Buddha appears in the world. Shariputra (a disciple of the Buddha)! It is like a Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) crowned king who, having gained victory and freedom in the world, moves from one palace to another, enjoying the five desires (form, sound, smell, taste, and touch) without his feet touching the ground. That Immovable Bodhisattva, in his past practice of the Bodhisattva path, in every life cultivated pure conduct (Brahma-carya), made offerings to all Buddhas, and according to the Dharma he heard, taught and delighted beings, all in accordance with the Paramitas (perfections), and a small part in accordance with the Sravaka-bhumi (the realm of the Hearers), enabling Bodhisattvas to enter and abide in Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because of this aspiration for supreme enlightenment, he obtained such vast merits and benefits. Furthermore, by dedicating the merit of his Dharma-giving to enlightenment, he made this vow: 'May all Bodhisattvas in that Buddha-field, when I become a Buddha, hear my teachings through the power of the Buddha, uphold and recite them, and be able to serve all the Buddhas and Tathagatas, traveling from one Buddha-field to another, until they attain supreme enlightenment, never departing from the World-Honored Ones, just like me. Except for those who reach the position of a Bodhisattva awaiting Buddhahood in the Tushita Heaven (one of the heavens in the desire realm). Why is this so? The Dharma of all Bodhisattva-Mahasattvas (great Bodhisattvas) is such that if they descend from the Tushita Heaven to be conceived in a mother's womb, the earth will shake when they are born from the right side.' Shariputra! The Bodhisattva-Mahasattva in his last life has such auspicious signs. Shariputra! It is like a Bhikshu (a male monastic) who possesses various supernatural powers, entering a palace as if he were in empty space, maintaining all his dignified manners without any hindrance. That Bodhisattva in his last life is also like this, although in his mother's womb, he is as if dwelling in empty space, and all the impurities of the womb cannot defile him, nor does he smell the foul odors. Shariputra! That Immovable Tathagata, in his past practice of the Bodhisattva path, made this vow: 'If I attain supreme enlightenment in the future, may all those in that Buddha-field who practice the Bodhisattva-yana (Mahayana Buddhism) and the Sravaka-yana (Hinayana Buddhism) be able to cut off all demonic activities. May all beings, in all kinds and at all times, prevent the demons from succeeding. Just as I cut off all demonic activities when I practiced the Bodhisattva path, may those Bodhisattvas, until they achieve all great merits, always diligently embrace and cultivate the path to enlightenment.' Shariputra! That Immovable Tathagata, Arhat, Samyak-sambuddha (titles of a Buddha)

【English Translation】 The Bodhisattva named Immovable travels from one Buddha-field to another, and is often seen by the Tathagata when a Buddha appears in the world. Shariputra! It is like a Kshatriya crowned king who, having gained victory and freedom in the world, moves from one palace to another, enjoying the five desires without his feet touching the ground. That Immovable Bodhisattva, in his past practice of the Bodhisattva path, in every life cultivated pure conduct, made offerings to all Buddhas, and according to the Dharma he heard, taught and delighted beings, all in accordance with the Paramitas, and a small part in accordance with the Sravaka-bhumi, enabling Bodhisattvas to enter and abide in Anuttara-samyak-sambodhi. Because of this aspiration for supreme enlightenment, he obtained such vast merits and benefits. Furthermore, by dedicating the merit of his Dharma-giving to enlightenment, he made this vow: 'May all Bodhisattvas in that Buddha-field, when I become a Buddha, hear my teachings through the power of the Buddha, uphold and recite them, and be able to serve all the Buddhas and Tathagatas, traveling from one Buddha-field to another, until they attain supreme enlightenment, never departing from the World-Honored Ones, just like me. Except for those who reach the position of a Bodhisattva awaiting Buddhahood in the Tushita Heaven. Why is this so? The Dharma of all Bodhisattva-Mahasattvas is such that if they descend from the Tushita Heaven to be conceived in a mother's womb, the earth will shake when they are born from the right side.' Shariputra! The Bodhisattva-Mahasattva in his last life has such auspicious signs. Shariputra! It is like a Bhikshu who possesses various supernatural powers, entering a palace as if he were in empty space, maintaining all his dignified manners without any hindrance. That Bodhisattva in his last life is also like this, although in his mother's womb, he is as if dwelling in empty space, and all the impurities of the womb cannot defile him, nor does he smell the foul odors. Shariputra! That Immovable Tathagata, in his past practice of the Bodhisattva path, made this vow: 'If I attain supreme enlightenment in the future, may all those in that Buddha-field who practice the Bodhisattva-yana and the Sravaka-yana be able to cut off all demonic activities. May all beings, in all kinds and at all times, prevent the demons from succeeding. Just as I cut off all demonic activities when I practiced the Bodhisattva path, may those Bodhisattvas, until they achieve all great merits, always diligently embrace and cultivate the path to enlightenment.' Shariputra! That Immovable Tathagata, Arhat, Samyak-sambuddha

往昔行菩薩行，演說諸法及聽聞時，身之與心不生疲倦。何以故？彼初發心修菩薩行時，得法身威力故。舍利弗！不動如來、應、正等覺往昔行菩薩行時作如是愿：『我佛剎中所有菩薩摩訶薩皆得法身圓滿，如我無異。』」

佛剎功德莊嚴品第二

爾時舍利弗白佛言：「世尊！如佛已說不動如來修菩薩行時所有功德。復愿世尊開示廣說不動如來見今剎土功德嚴勝。何以故？使諸補特伽羅行菩薩乘者，聞彼功德生愛樂心，欲見彼佛禮拜供養。住聲聞地補特伽羅證無學者，聞彼剎土功德莊嚴，亦希瞻禮供養奉事。」

佛告舍利弗：「善哉善哉！汝今乃能問如是義。諦聽諦聽，善思念之，今當爲汝分別解說。」

舍利弗言：「唯然世尊！愿樂欲聞。」

佛告舍利弗：「彼不動如來、應、正等覺證一切智時，放大光明普照三千大千世界，是時大地六種震動。彼世界中所有眾生，知不動如來證無上覺，經七晝夜無有食想、無飢渴想，亦無疲倦宴處睡眠之想，唯有安樂歡喜愛樂善心。而於彼時，世界之中所有眾生及欲界天，無有淫慾。何以故？由彼如來本願力故，彼諸眾生現世攝受此諸功德。舍利弗！不動如來、應、正等覺證一切智時，彼世界中所有眾生皆至誠合掌向不動如來，由渴仰如來故，能

【現代漢語翻譯】現代漢語譯本過去在修行菩薩道，演說諸法以及聽聞佛法時，身心都不會感到疲倦。這是為什麼呢？因為他們最初發心修行菩薩道時，就獲得了法身的力量。舍利弗！不動如來（Akshobhya Tathagata，意為不動的如來）、應供、正等覺在過去修行菩薩道時曾發願：『我佛剎中的所有菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩）都能獲得圓滿的法身，和我一樣沒有差別。』

佛剎功德莊嚴品第二

這時，舍利弗對佛說：『世尊！您已經講述了不動如來修行菩薩道時的所有功德。現在，還請世尊開示，詳細講述不動如來現在所處的佛剎的功德莊嚴。這是為什麼呢？爲了讓那些修行菩薩乘的人，聽聞這些功德後生起愛慕之心，想要見到那位佛並禮拜供養。那些安住于聲聞地（Sravaka-bhumi，意為聲聞的境界）的補特伽羅（Pudgala，意為人）證得無學果位的，聽聞那個佛剎的功德莊嚴，也會希望瞻仰禮拜供養。』

佛告訴舍利弗：『很好，很好！你現在能夠問這樣的問題。仔細聽，仔細聽，好好思考，我現在將為你分別解說。』

舍利弗說：『是的，世尊！我非常樂意聽聞。』

佛告訴舍利弗：『當不動如來、應供、正等覺證得一切智（Sarvajna，意為一切智慧）時，會放出大光明普照三千大千世界，那時大地會發生六種震動。那個世界中的所有眾生，知道不動如來證得了無上覺悟，連續七個晝夜都沒有想過要吃飯，沒有飢渴的感覺，也沒有疲倦、休息、睡眠的想法，只有安樂、歡喜、愛樂和善心。而且在那個時候，世界中的所有眾生以及欲界天，都沒有淫慾。這是為什麼呢？因為那位如來本願的力量，那些眾生在現世就接受了這些功德。舍利弗！當不動如來、應供、正等覺證得一切智時，那個世界中的所有眾生都會至誠合掌向不動如來，因為渴求見到如來，能夠』

【English Translation】 English version In the past, while practicing the Bodhisattva path, when expounding the Dharma and listening to it, their bodies and minds did not experience fatigue. Why is that? Because when they first generated the aspiration to practice the Bodhisattva path, they obtained the power of the Dharmakaya (法身, Dharma body). Shariputra! Akshobhya Tathagata (不動如來, Immovable Thus Come One), worthy of offerings, the perfectly enlightened one, when practicing the Bodhisattva path in the past, made this vow: 『May all the Bodhisattva-Mahasattvas (菩薩摩訶薩, Great Bodhisattvas) in my Buddha-field attain the complete Dharmakaya, and be no different from me.』

Chapter Two: The Meritorious Adornments of the Buddha-field

At that time, Shariputra said to the Buddha: 『World Honored One! You have already spoken about all the merits of Akshobhya Tathagata when he practiced the Bodhisattva path. Now, I also wish that the World Honored One would reveal and extensively explain the meritorious adornments of the Buddha-field where Akshobhya Tathagata is currently residing. Why is that? So that those who practice the Bodhisattva vehicle, upon hearing of these merits, will develop a heart of admiration, desiring to see that Buddha and pay homage and make offerings. Those Pudgalas (補特伽羅, persons) who abide in the Sravaka-bhumi (聲聞地, Hearer's stage) and have attained the state of no-more-learning, upon hearing of the meritorious adornments of that Buddha-field, will also wish to behold, pay homage, and make offerings.』

The Buddha told Shariputra: 『Excellent, excellent! You are now able to ask such a question. Listen carefully, listen carefully, and contemplate well, and I will now explain it to you in detail.』

Shariputra said: 『Yes, World Honored One! I am very eager to hear.』

The Buddha told Shariputra: 『When Akshobhya Tathagata, worthy of offerings, the perfectly enlightened one, attains Sarvajna (一切智, all-knowing wisdom), he will emit great light that illuminates the three thousand great thousand worlds, and at that time, the earth will shake in six ways. All the beings in that world, knowing that Akshobhya Tathagata has attained unsurpassed enlightenment, will not have the thought of eating for seven days and nights, nor will they have the feeling of hunger or thirst, nor will they have the thought of fatigue, rest, or sleep, but only peace, joy, love, and good intentions. Moreover, at that time, all the beings in the world and the desire realm heavens will be without lust. Why is that? Because of the power of that Tathagata's original vow, those beings receive these merits in this lifetime. Shariputra! When Akshobhya Tathagata, worthy of offerings, the perfectly enlightened one, attains Sarvajna, all the beings in that world will sincerely join their palms towards Akshobhya Tathagata, and because of their longing to see the Tathagata, they will be able to』

于現世攝受如是無量功德。

「複次舍利弗！彼佛世界功德莊嚴，無量佛國悉無與等。舍利弗！由彼如來修菩薩行時發斯弘誓願，此佛剎殊勝莊嚴，如我於今本願成就。舍利弗！彼不動如來、應、正等覺證無上菩提時，于其剎那或須臾頃，三千世界所有眾生，若有天眼若無天眼，彼皆得見不動如來。舍利弗！此亦如來本願成就，令諸有情獲此功德。

「複次舍利弗！不動如來坐菩提道場證無上覺時，天魔波旬不生障礙之想。復有無數百千諸天，以諸香花及天伎樂供養如來，各持細末栴檀而散佛上；是諸香末及彼花鬘，于虛空中合而成蓋。舍利弗！此皆不動如來本願之力，今得成滿。

「複次舍利弗！彼佛得菩提時，大光普遍三千世界，日月諸天光悉不現。此亦不動如來昔愿圓滿，今獲斯瑞。」

時舍利弗白佛言：「世尊！彼不動如來昔行菩薩道，誠有廣大精進甲冑，能發如是弘誓之心。」

「由彼往修菩薩行愿，能令無數百千眾生殖諸善本于無上菩提，又以善根迴向阿耨多羅三藐三菩提清凈佛剎，如是如是迴向願力悉皆圓滿。

「複次舍利弗！彼佛剎中有菩提樹，成以七寶，高一由旬，樹身周圍半拘盧舍，條葉垂蔭週一由旬，下有基陛週四由旬，佛坐其上證菩提道。道樹四邊有

【現代漢語翻譯】現代漢語譯本：在現世就能獲得如此無量的功德。

『再者，舍利弗！那個佛的世界功德莊嚴，沒有哪個佛國可以與之相比。舍利弗！由於那位如來在修行菩薩道時發下了這樣的宏大誓願，這個佛剎才如此殊勝莊嚴，就像我如今本願成就一樣。舍利弗！當那位不動如來（Akshobhya Tathagata）應、正等覺證得無上菩提時，在剎那或須臾之間，三千世界所有眾生，無論有天眼還是沒有天眼，都能見到不動如來。舍利弗！這也是如來本願成就，使一切有情眾生獲得這種功德。

『再者，舍利弗！不動如來在菩提道場證得無上覺悟時，天魔波旬（Mara Papiyas）不會生起任何障礙的念頭。還有無數百千諸天，用各種香花和天樂供養如來，各自拿著細末栴檀散在佛身上；這些香末和花鬘，在虛空中合在一起形成寶蓋。舍利弗！這都是不動如來本願的力量，如今得以圓滿。

『再者，舍利弗！那位佛陀得菩提時，大光明普照三千世界，日月諸天的光芒都無法顯現。這也是不動如來昔日願力圓滿，如今獲得這種祥瑞。』

這時，舍利弗對佛說：『世尊！那位不動如來過去修行菩薩道時，確實有廣大精進的鎧甲，才能發出如此宏大的誓願之心。』

『由於他過去修行菩薩道時的願力，能夠使無數百千眾生種下各種善根，趨向無上菩提，又以善根迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）清凈佛剎，這樣迴向的願力都得以圓滿。

『再者，舍利弗！那個佛剎中有菩提樹，由七寶構成，高一由旬（Yojana，古印度長度單位），樹身周圍半拘盧舍（Krosa，古印度長度單位），枝葉垂下的陰影覆蓋一由旬，下面有基座，周圍四由旬，佛就坐在上面證得菩提道。道樹四邊有

【English Translation】 English version: In this very life, they receive such immeasurable merits.

'Furthermore, Shariputra! The meritorious adornments of that Buddha's world are such that no other Buddha-land can compare. Shariputra! It is because that Tathagata made such a great vow when practicing the Bodhisattva path that this Buddha-land is so supremely adorned, just as my original vows are now fulfilled. Shariputra! When that Akshobhya Tathagata, the Arhat, the Fully Enlightened One, attained unsurpassed Bodhi, in that instant or a short while, all beings in the three thousand worlds, whether they have the divine eye or not, could see Akshobhya Tathagata. Shariputra! This is also the fulfillment of the Tathagata's original vow, enabling all sentient beings to obtain this merit.'

'Furthermore, Shariputra! When Akshobhya Tathagata sat at the Bodhi-mandala and attained unsurpassed enlightenment, Mara Papiyas did not give rise to any thought of obstruction. Moreover, countless hundreds of thousands of devas offered various fragrant flowers and celestial music to the Tathagata, each holding fine powdered sandalwood and scattering it upon the Buddha; these fragrant powders and flower garlands combined in the sky to form a canopy. Shariputra! All of this is due to the power of Akshobhya Tathagata's original vows, which are now fulfilled.'

'Furthermore, Shariputra! When that Buddha attained Bodhi, a great light pervaded the three thousand worlds, and the light of the sun, moon, and devas did not appear. This is also the fulfillment of Akshobhya Tathagata's past vows, and now this auspicious sign is obtained.'

Then, Shariputra said to the Buddha, 'World Honored One! That Akshobhya Tathagata, in his past practice of the Bodhisattva path, truly had great armor of diligence, enabling him to generate such a great vow.'

'Due to the power of his vows from his past practice of the Bodhisattva path, he was able to cause countless hundreds of thousands of beings to plant various roots of goodness towards unsurpassed Bodhi, and with these roots of goodness, he dedicated them towards the pure Buddha-land of Anuttara-samyak-sambodhi, and thus the power of these dedications is completely fulfilled.'

'Furthermore, Shariputra! In that Buddha-land, there is a Bodhi tree, made of seven treasures, one Yojana (ancient Indian unit of distance) in height, with a trunk circumference of half a Krosa (ancient Indian unit of distance), and the shade of its branches covers one Yojana, and below it is a base with a circumference of four Yojana, and the Buddha sits upon it to attain the Bodhi path. Around the Bodhi tree are

多羅樹及蘇漫那樹周遍行列，微風吹動出和雅音，世間音樂所不能及。

「複次舍利弗！彼佛剎中無三惡趣。何等為三？所謂地獄、畜生、剡魔王界。一切眾產生就十善，地平如掌而作金色，無有溝坑荊棘瓦礫，其地柔軟如兜羅綿，足所履時其地即下，隨舉其足還復如初。舍利弗！彼佛剎中無三種病。云何為三？謂風、黃、痰所起之病。舍利弗！彼佛土中一切有情無虛妄語，亦無醜陋，身無臭穢，于貪瞋癡皆悉微薄，亦無牢獄囚繫眾生。舍利弗！彼佛剎中無有外道異學之眾。所生諸樹常有華果，復有奇樹時號劫波，上出名衣皆備五色，光花鮮潔異氣芬芳，於一切時常無變易。譬如天花種種芬馥，彼衣香氣亦復如是，諸服用者身所出香與衣無異。譬如此界富樂之人，名衣自豐服用如意。舍利弗！彼土眾生所須飲食，如三十三天應念而至，無有便利穢惡不凈。舍利弗！彼國所居宮殿樓閣，皆以七寶而嚴飾之。于其四邊多諸池沼，八功德水受用隨心。園觀又多，悉皆清凈。諸眾生輩多以法樂而居。舍利弗！彼剎人倫無有嫉妒，一切女人超諸女寶，獲天功德此無能比，假令況之，百分不及一、千分不及一、百千分不及一、百千俱胝那由他算數譬喻乃至鄔波尼殺曇分亦不及一。舍利弗！彼剎諸人隨其業報感諸床座，皆七寶

【現代漢語翻譯】現代漢語譯本：多羅樹（一種棕櫚樹）和蘇漫那樹（一種開白花的樹）整齊排列，微風吹拂，發出和諧悅耳的聲音，世間的音樂都無法與之相比。『再者，舍利弗（佛陀的十大弟子之一）！那個佛國中沒有三惡道。哪三種呢？就是地獄、畜生、閻魔王界。一切眾生都修持十善業，地面平坦如手掌，呈現金色，沒有溝壑、荊棘、瓦礫，地面柔軟如兜羅綿（一種柔軟的棉花），腳踩下去時地面會下陷，抬起腳時又恢復原狀。舍利弗！那個佛國中沒有三種疾病。哪三種呢？就是風、黃、痰引起的疾病。舍利弗！那個佛土中一切眾生都沒有虛妄的言語，也沒有醜陋的容貌，身上沒有臭穢，對於貪、嗔、癡都非常淡薄，也沒有監獄囚禁眾生。舍利弗！那個佛國中沒有外道和異端學說的人。那裡生長的樹木常年開花結果，還有一種奇特的樹，名叫劫波樹（傳說中的寶樹），樹上長出各種顏色的名貴衣服，光彩鮮艷，香氣芬芳，任何時候都不會改變。就像天上的花朵一樣，各種香氣濃郁，那些衣服的香氣也是如此，穿用這些衣服的人身上散發出的香氣與衣服的香氣沒有區別。就像這個世界富裕快樂的人一樣，名貴的衣服充足，可以隨意使用。舍利弗！那個國土的眾生所需要的飲食，就像三十三天（欲界六天之一）一樣，只要一想就會出現，沒有大小便等污穢不凈的東西。舍利弗！那個國土的宮殿樓閣，都用七寶裝飾。四周有很多池塘，八功德水（具有八種功德的水）可以隨意享用。園林也很多，都非常清凈。眾生大多以佛法之樂為樂。舍利弗！那個國土的人們沒有嫉妒，所有的女人都超越了世間所有的珍寶，獲得了天上的功德，這是無法比擬的，即使打比方，百分之一、千分之一、百千分之一、百千俱胝那由他（極大的數字）的算數譬喻，甚至鄔波尼殺曇（最小的單位）分之一都比不上。舍利弗！那個國土的人們根據各自的業報感得各種床座，都是七寶製成。』

【English Translation】 English version: The Tala trees (a type of palm tree) and Sumana trees (a type of tree with white flowers) are arranged in neat rows, and the gentle breeze blows, producing harmonious and pleasant sounds that worldly music cannot match. 'Furthermore, Shariputra (one of Buddha's ten great disciples)! In that Buddha-land, there are no three evil realms. What are the three? They are the hell realm, the animal realm, and the realm of Yama (the king of the underworld). All sentient beings practice the ten good deeds, the ground is as flat as the palm of a hand and golden in color, without ditches, thorns, or gravel. The ground is as soft as cotton, and when one steps on it, the ground sinks down, and when one lifts one's foot, it returns to its original state. Shariputra! In that Buddha-land, there are no three diseases. What are the three? They are the diseases caused by wind, bile, and phlegm. Shariputra! In that Buddha-land, all sentient beings do not speak falsely, nor are they ugly, their bodies are without foul odors, and their greed, anger, and ignorance are very weak. There are also no prisons or imprisoned beings. Shariputra! In that Buddha-land, there are no followers of external paths or heretical teachings. The trees that grow there always bear flowers and fruits, and there is also a peculiar tree called the Kalpa tree (a legendary treasure tree), which produces precious clothes of various colors, with bright and fresh colors and fragrant scents that never change. Just like the flowers in the heavens, which have various rich fragrances, the fragrance of those clothes is also like that, and the fragrance emitted from the bodies of those who wear these clothes is no different from the fragrance of the clothes. Just like the wealthy and happy people in this world, who have an abundance of precious clothes and can use them as they please. Shariputra! The food and drink needed by the sentient beings in that land, just like in the Thirty-three Heavens (one of the six heavens of the desire realm), will appear as soon as they think of it, and there are no impure things like feces and urine. Shariputra! The palaces and pavilions in that land are all decorated with the seven treasures. There are many ponds around them, and the water of the eight merits (water with eight virtues) can be used at will. There are also many gardens, all of which are very pure. Most sentient beings dwell in the joy of the Dharma. Shariputra! The people in that land have no jealousy, and all women surpass all the treasures of the world, having obtained heavenly merits that cannot be compared. Even if one were to make comparisons, one percent, one thousandth, one hundred thousandth, one hundred thousand koti nayuta (extremely large numbers) of arithmetic comparisons, or even one upanishad (the smallest unit) part would not be comparable. Shariputra! The people in that land, according to their respective karmic retributions, obtain various beds, all made of the seven treasures.'

成嚴麗具足，其所偃息以兜羅綿枕。此皆由不動如來往昔願力，成就如是種種嚴好。舍利弗！彼剎諸人所資飲食，色香味等不異諸天。譬如郁單越人無別王者，彼妙喜國亦復如是，唯有不動如來以為法主。又如三十三天奉事帝釋，彼諸人等咸事如來。舍利弗！汝應知彼不動佛剎功德莊嚴。舍利弗！彼土眾生心無放逸。何以故？亦由不動如來本願力故。」

時一比丘聞佛讚揚不動如來佛剎功德，心生貪著，而白佛言：「世尊！我今愿生不動佛剎。」

佛告比丘：「汝之愚迷豈得生彼。何以故？不以愛著之心而得往生，唯有殖諸善本、修諸梵行得生彼故。

「複次舍利弗！彼土眾生隨其所樂，有清凈池應念而見，八功德水充滿其中，飲漱洗沐皆適人意；有不樂者即便不見。舍利弗！彼佛剎中香風和暢悅可眾心，而彼香風為諸天人作諸香事；曲從人心，有至不至。舍利弗！此皆不動如來本願力故功德莊嚴。

「複次舍利弗！彼佛剎中女人衣服及莊嚴具，從樹而生隨意受用。彼國女人無女過失，不如此界諸女等心多嫉妒兩舌惡口。又彼懷孕之時至於誕育，母子安適亦無穢污。何以故？此皆不動如來本願力故。舍利弗！彼佛剎中有如是等安隱快樂。舍利弗！彼不動如來、應、正等覺佛剎土中，無有市易

【現代漢語翻譯】現代漢語譯本：他們的住所裝飾得莊嚴華麗，休息時用兜羅綿（一種柔軟的棉花）做枕頭。這些都是由於不動如來（Akshobhya Buddha）往昔的願力，成就瞭如此種種美好的景象。舍利弗（Sariputra）！那個佛剎的人們所享用的飲食，色、香、味等都與諸天無異。譬如郁單越（Uttarakuru，四大洲之一）的人們沒有國王一樣，那個妙喜國（Abhirati）也是如此，只有不動如來作為他們的法主。又如三十三天（Trayastrimsa，欲界六天之一）的人們侍奉帝釋（Indra），那裡的人們都侍奉如來。舍利弗！你應該知道那個不動佛剎的功德莊嚴。舍利弗！那個國土的眾生心中沒有放逸。為什麼呢？這也是由於不動如來本願力的緣故。當時，一位比丘聽到佛讚揚不動如來佛剎的功德，心中生起貪戀，就對佛說：『世尊！我現在希望往生到不動佛剎。』佛告訴比丘：『你的愚癡迷惑怎麼能往生到那裡呢？為什麼呢？不是因為愛戀執著的心就能往生，只有種下各種善根、修行各種清凈的行為才能往生到那裡。』『再者，舍利弗！那個國土的眾生隨著自己的喜好，會有清凈的池塘應念而出現，其中充滿八功德水（具有八種功德的水），飲用、漱洗、沐浴都令人感到舒適；不喜歡的人就看不見。舍利弗！那個佛剎中香風和暢，令人心情愉悅，而那香風為諸天人帶來各種香氣；它會順應人心，有的地方會到達，有的地方不會到達。舍利弗！這些都是不動如來本願力的緣故，所成就的功德莊嚴。』『再者，舍利弗！那個佛剎中女人的衣服和裝飾品，從樹上生長出來，可以隨意取用。那個國家的女人沒有女人的過失，不像這個世界上的女人們那樣心中充滿嫉妒、搬弄是非、惡語傷人。而且她們懷孕的時候直到生產，母子都平安舒適，也沒有污穢。為什麼呢？這些都是不動如來本願力的緣故。舍利弗！那個佛剎中有如此安穩快樂。舍利弗！那個不動如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha）的佛剎土中，沒有買賣交易。』

【English Translation】 English version: Their dwellings are adorned with magnificent splendor, and they rest on pillows made of soft kapok. All of this is due to the past vows of Akshobhya Buddha, which have brought about such wonderful sights. Sariputra! The food and drink enjoyed by the people of that Buddha-land are no different in color, fragrance, and taste from those of the gods. Just as the people of Uttarakuru have no king, so too is it in that Land of Abhirati, where only Akshobhya Tathagata is their Dharma Lord. And just as the gods of the Trayastrimsa Heaven serve Indra, so do all the people there serve the Tathagata. Sariputra! You should know the meritorious adornments of that Akshobhya Buddha-land. Sariputra! The beings of that land have no laxity in their minds. Why is this? It is also due to the power of Akshobhya Tathagata's original vows. At that time, a certain monk, hearing the Buddha praise the merits of Akshobhya Tathagata's Buddha-land, developed a desire for it and said to the Buddha, 'World Honored One! I now wish to be born in Akshobhya's Buddha-land.' The Buddha told the monk, 'How can you, in your foolish delusion, be born there? Why is this? It is not through a mind of attachment that one can be born there, but only by planting roots of goodness and cultivating pure conduct that one can be born there.' 'Furthermore, Sariputra! The beings of that land, according to their desires, will see pure ponds appear at the thought, filled with water possessing eight merits, which are pleasant for drinking, rinsing, and bathing; those who do not desire them will not see them. Sariputra! In that Buddha-land, the fragrant breezes are harmonious and pleasing to the mind, and these fragrant breezes bring various fragrances to the gods and humans; they follow the minds of beings, reaching some places and not others. Sariputra! All of this is due to the meritorious adornments achieved by the power of Akshobhya Tathagata's original vows.' 'Furthermore, Sariputra! In that Buddha-land, the women's clothing and ornaments grow from trees and can be used at will. The women of that land have no faults of women, unlike the women of this world who are full of jealousy, backbiting, and harsh speech. Moreover, when they are pregnant until they give birth, both mother and child are safe and comfortable, and there is no impurity. Why is this? All of this is due to the power of Akshobhya Tathagata's original vows. Sariputra! There is such peace and happiness in that Buddha-land. Sariputra! In the Buddha-land of that Akshobhya Tathagata, Arhat, Samyaksambuddha, there is no buying or selling.'

商賈，亦無田業農作，常得快樂。舍利弗！彼佛剎中歌詠遊戲，無有淫慾相應，彼諸人等唯受法樂。舍利弗！彼佛剎中所有蘇漫那樹及多羅樹而為行列，微風吹動出和雅音，假使天人音樂不如彼樹。舍利弗！若菩薩摩訶薩欲攝佛土者，應當攝受如是功德，及凈修佛國，如不動如來行菩薩行攝受佛剎功德莊嚴。舍利弗！彼佛土中無諸黑闇，雖有日月不現暉光。何以故？不動如來常有光明普照佛剎故。舍利弗！譬如高大樓閣密閉戶牖，以摩尼寶置於室中，其內有情雖經晝夜常睹光耀。彼佛剎中諸眾生類，見如來光亦復如是。舍利弗！大樓閣者，彼方妙喜世界。摩尼寶者，此喻不動如來。摩尼寶光者，喻佛光明。閣中有情，譬妙國土諸群生等。舍利弗！不動如來隨所行住，有千葉蓮花自然承足，是華金色世無可喻。舍利弗！此亦不動如來應正等覺殊勝力之所成就。」

時舍利弗復白佛言：「世尊！彼不動如來若入室中，金色蓮花為承足不？」

佛告舍利弗言：「斯事微淺，何勤致問？彼佛世尊若入村坊舍宅，其千葉華即隨而現。若有善男子善女人作如是念：『若如來降尊入此室者，足下蓮花應聚一處。』隨其所念花則為聚。若復有人愿花住空，即如彼念在空中住。由彼如來威神力故。舍利弗！彼承足蓮華與諸人

【現代漢語翻譯】現代漢語譯本：商人也不需要耕田種地，常常感到快樂。舍利弗（佛陀十大弟子之一，以智慧著稱）！那個佛國世界裡，人們唱歌遊戲，沒有與淫慾相關的行為，他們只是享受佛法的快樂。舍利弗！那個佛國世界裡，到處都是蘇漫那樹（一種香樹）和多羅樹（棕櫚樹），它們排列成行，微風吹動時發出和諧美妙的聲音，即使是天上的音樂也比不上這些樹木發出的聲音。舍利弗！如果菩薩摩訶薩（發大乘心願的修行者）想要攝取佛土，就應當攝取這樣的功德，並清凈地修飾佛國，就像不動如來（佛名）修行菩薩道時攝取佛剎的功德莊嚴一樣。舍利弗！那個佛國世界裡沒有黑暗，即使有日月也不會顯現光輝。為什麼呢？因為不動如來常常有光明普照佛國。舍利弗！譬如高大的樓閣，門窗緊閉，在房間里放置摩尼寶（一種寶珠），房間里的人即使經過白天黑夜，也總是能看到光芒。那個佛國世界裡的眾生，看到如來的光明也是這樣。舍利弗！高大的樓閣，比喻那個妙喜世界。摩尼寶，比喻不動如來。摩尼寶的光芒，比喻佛的光明。樓閣里的眾生，比喻妙喜國土的眾生。舍利弗！不動如來無論走到哪裡，都有千葉蓮花自然地承托他的雙足，這種蓮花是金色的，世間沒有可以比擬的。舍利弗！這也是不動如來應正等覺（佛的十號之一）殊勝力量所成就的。」當時，舍利弗又對佛說：「世尊！如果不動如來進入房間，金色的蓮花還會承托他的雙足嗎？」佛告訴舍利弗說：「這件事很淺顯，何必費力詢問呢？那位佛世尊如果進入村莊或房屋，那千葉蓮花就會隨之出現。如果有善男子或善女人這樣想：『如果如來降臨到這個房間，他腳下的蓮花應該聚集在一起。』隨著他們的想法，蓮花就會聚集在一起。如果有人希望蓮花停留在空中，蓮花就會像他們所想的那樣停留在空中。這是由於如來的威神力所致。舍利弗！那些承托雙足的蓮花與人們...

【English Translation】 English version: Merchants also do not need to till the fields or farm, and they are always happy. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! In that Buddha-land, people sing and play, and there are no activities related to lust; they only enjoy the joy of the Dharma. Shariputra! In that Buddha-land, there are Sumana trees (a type of fragrant tree) and Tala trees (palm trees) everywhere, arranged in rows. When a gentle breeze blows, they produce harmonious and beautiful sounds, and even the music of the heavens cannot compare to the sounds of these trees. Shariputra! If a Bodhisattva Mahasattva (a practitioner with a great aspiration for the Mahayana path) wishes to take possession of a Buddha-land, they should take possession of such merits and purify the Buddha-land, just as Akshobhya Tathagata (a Buddha's name) did when he practiced the Bodhisattva path and took possession of the merits and adornments of the Buddha-land. Shariputra! In that Buddha-land, there is no darkness, and even if there are sun and moon, they do not show their light. Why? Because Akshobhya Tathagata always has light that illuminates the Buddha-land. Shariputra! For example, in a tall building with tightly closed doors and windows, if a Mani jewel (a kind of precious gem) is placed in the room, the people inside will always see the light, even through day and night. The beings in that Buddha-land see the light of the Tathagata in the same way. Shariputra! The tall building is a metaphor for that Land of Wonderful Joy. The Mani jewel is a metaphor for Akshobhya Tathagata. The light of the Mani jewel is a metaphor for the light of the Buddha. The beings in the building are a metaphor for the beings in the Land of Wonderful Joy. Shariputra! Wherever Akshobhya Tathagata goes, there are naturally thousand-petaled lotuses that support his feet. These lotuses are golden, and there is nothing in the world that can compare to them. Shariputra! This is also achieved by the superior power of Akshobhya Tathagata, the Perfectly Enlightened One (one of the ten titles of a Buddha)." At that time, Shariputra again said to the Buddha, 'World Honored One! If Akshobhya Tathagata enters a room, will the golden lotuses still support his feet?' The Buddha said to Shariputra, 'This matter is very shallow, why bother to ask? If that World Honored Buddha enters a village or house, those thousand-petaled lotuses will appear with him. If a good man or good woman thinks, 'If the Tathagata descends into this room, the lotuses under his feet should gather together,' then according to their thought, the lotuses will gather together. If someone wishes the lotuses to stay in the air, then the lotuses will stay in the air as they thought. This is due to the majestic power of the Tathagata. Shariputra! Those lotuses that support the feet and the people...

等為塔供養。舍利弗！彼佛世尊為演法故，遍游三千大千世界，隨所行處其花即現。又復如來隨所化現他方剎土，其金色花亦現於彼。以佛威力故，三千大千世界皆以金色千葉蓮花莊嚴其土。

聲聞眾品第三

「複次舍利弗！彼不動如來於說法時，能善調伏無量眾生，皆令現證阿羅漢果，安住靜慮八解脫者其數甚多。舍利弗！彼不動如來、應、正等覺有無量無數諸聲聞眾，我不見若算師算師弟子有能算數彼聲聞眾爾許，頻婆羅、殑伽羅、波頭摩、阿羅吒、若干阿頻婆、阿部多，舍利弗！如此算數無有能知彼聲聞眾定其數量若干名者。舍利弗！如我此剎諸善男子獲預流果、斯陀含果、阿那含果則無其數，于彼剎中證阿羅漢亦復如是。舍利弗！譬如懈怠預流果入七返受生，為其說法方獲勝果，我說名為七返生人。舍利弗！若有于不動如來初說法時獲預流果，第二說法證斯陀含，第三說法證阿那含，第四說法證阿羅漢者，此諸人等非一坐定得盡諸漏，名懶惰人。舍利弗！彼佛剎中得預流者，於此現身而得漏盡，非如此界經七返生。斯陀含者即于現生能盡苦際，匪如此界經一往來名斯陀含。阿那含者彼于現身成阿羅漢，非如此界往上地生不還來此名阿那含。舍利弗！不動如來於彼剎中說諸聲聞行位差別，乃至安立

如是聖果。若善男子善女人能了此法，不住諸識及於學地，而身歿亡住無學地方取滅度。舍利弗！無學地者是阿羅漢地假名建立，言無學者是阿羅漢假名建立。舍利弗！彼不動如來諸聲聞眾，清凈具足安住堅固。舍利子！此是不動如來諸聲聞眾假名建立，所謂大阿羅漢，諸漏已盡所作已辦，棄捨重擔逮得己利，盡諸有結正教解脫。是諸羅漢多住靜慮八解脫中。舍利弗！彼不動如來有如是等諸聲聞眾，具足功德之所莊嚴。

「複次舍利弗！彼佛剎中以金、銀、琉璃三寶為階，從閻浮提至忉利天。舍利弗，三十三天若欲樂見不動如來禮拜供養，彼諸天眾從寶階下至於佛所。時彼諸天見閻浮提人富盛具足，便生愛樂，作如是言：『我等諸天有天福報，彼閻浮提人有人福報。我今所見殊勝之福與我無異，然閻浮提復有勝福過於天者，謂不動如來演說正法。』是故天眾常樂人間。舍利弗！閻浮提人若昇天者了無愛樂。何以故？不動如來在於人間，常演正法饒益我等，然我之福報不異諸天。是故三十三天所不能及。舍利弗！彼界人天以佛神力互得相見，譬如此界閻浮提人見諸星月，舍利弗！彼諸人眾仰觀上界諸天宮殿亦復如是。舍利弗！此亦是不動如來本修菩薩行時願力成就。舍利弗！彼佛說法之聲普遍三千大千世界，聽法

【現代漢語翻譯】現代漢語譯本這樣的聖果。如果善男子善女人能夠理解這個法，不住著于各種意識以及在學習的階段，而身亡后住在無學之地，獲得涅槃。舍利弗（佛陀的十大弟子之一，以智慧著稱）！無學地是阿羅漢（斷盡煩惱，不再輪迴的聖者）的境界，只是假名安立，說無學者也是阿羅漢的假名安立。舍利弗！那些不動如來的聲聞弟子們，清凈具足，安住堅固。舍利子（舍利弗的另一種稱呼）！這些是不動如來的聲聞弟子們的假名安立，他們被稱為大阿羅漢，諸漏已盡，所作已辦，捨棄了重擔，獲得了自身的利益，斷盡了所有的束縛，通過正法獲得解脫。這些阿羅漢大多安住在禪定和八解脫之中。舍利弗！不動如來有這樣眾多具足功德莊嚴的聲聞弟子。再者，舍利弗！那個佛土中，用金、銀、琉璃三種珍寶做成階梯，從閻浮提（我們所居住的世界）通往忉利天（欲界第二天）。舍利弗，三十三天（忉利天的天眾）如果想要見到不動如來，禮拜供養，那些天眾就從寶階下來到佛陀所在之處。那時，那些天人看到閻浮提的人民富足興盛，便心生喜愛，這樣說道：『我們天人有天上的福報，而閻浮提的人民有人間的福報。我今天所見到的殊勝福報與我們沒有差別，然而閻浮提還有勝過天人的福報，那就是不動如來演說正法。』因此，天眾常常喜歡人間。舍利弗！閻浮提的人如果升到天上，反而不會喜歡。為什麼呢？因為不動如來在人間，常常演說正法利益我們，而我們的福報與天人沒有差別。所以，三十三天所不能及。舍利弗！那個世界的人和天人依靠佛的神力可以互相看見，就像這個世界的閻浮提人看見星星和月亮一樣。舍利弗！那些人眾仰望上界的天宮也是如此。舍利弗！這也是不動如來在過去修行菩薩道時願力成就的。舍利弗！那個佛陀說法之聲普遍三千大千世界，聽法

【English Translation】 English version Such is the holy fruit. If a good man or good woman can understand this Dharma, not dwelling in the various consciousnesses and in the stage of learning, and after death, reside in the place of no-more-learning, attaining Nirvana. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The place of no-more-learning is the state of an Arhat (a saint who has extinguished all defilements and is no longer subject to rebirth), established as a provisional name, and the term 'no-more-learner' is also a provisional name for an Arhat. Shariputra! Those disciples of the Tathagata Akshobhya (Immovable One), the hearers, are pure, complete, and firmly established. Shariputra! These are the provisional names for the disciples of the Tathagata Akshobhya, known as great Arhats, whose outflows are exhausted, whose tasks are completed, who have laid down their burdens, attained their own benefit, extinguished all bonds, and are liberated through the true Dharma. These Arhats mostly dwell in meditative concentration and the eight liberations. Shariputra! The Tathagata Akshobhya has such a multitude of disciples, adorned with complete merits. Furthermore, Shariputra! In that Buddha-land, there are stairways made of gold, silver, and lapis lazuli, leading from Jambudvipa (the world we inhabit) to Trayastrimsha Heaven (the second heaven of the desire realm). Shariputra, if the thirty-three gods (the deities of Trayastrimsha Heaven) wish to see the Tathagata Akshobhya, to pay homage and make offerings, those gods descend the jeweled stairs to the place where the Buddha is. At that time, those gods, seeing the people of Jambudvipa wealthy and prosperous, feel affection and say: 'We gods have heavenly blessings, while the people of Jambudvipa have human blessings. The extraordinary blessings I see today are no different from ours, yet Jambudvipa has even greater blessings than the heavens, namely, the Tathagata Akshobhya expounding the true Dharma.' Therefore, the gods often delight in the human realm. Shariputra! If the people of Jambudvipa ascend to the heavens, they do not feel any attachment. Why? Because the Tathagata Akshobhya is in the human realm, constantly expounding the true Dharma for our benefit, and our blessings are no different from those of the gods. Therefore, the thirty-three gods cannot match it. Shariputra! The people and gods of that world can see each other through the Buddha's divine power, just as the people of Jambudvipa in this world see the stars and moon. Shariputra! The people of that world also look up at the heavenly palaces of the upper realms in the same way. Shariputra! This is also the result of the vows made by the Tathagata Akshobhya when he was practicing the Bodhisattva path. Shariputra! The sound of that Buddha's Dharma pervades the three thousand great thousand worlds, and those who hear the Dharma

四眾間無空缺。舍利弗！彼聲聞眾唯希法食，無餘食想。于聽法時一心寂靜，若坐若立身心無倦。舍利弗！不動如來住虛空中為眾說法，彼聲聞眾若得神通及不得者，以佛威力皆住虛空，以三威儀而聽法要。何等為三？謂行、住、坐。是聲聞輩若欲涅槃，結加趺坐而便滅度，爾時大地為之震動。既滅度已，一切天人皆來供養。或有阿羅漢將欲滅度，身中出火而自阇維；或有自然化滅無遺舍利；或有于滅度時遊行空中如五色云，須臾消散滅無遺蹟；或住虛空如降時雨至地消盡。舍利弗！此亦不動如來、應、正等覺本修菩薩行時作如是愿：『若我得證無上菩提，諸聲聞眾以三威儀而取滅度。』

「複次舍利弗！彼佛國中諸聲聞眾多獲四無所畏，得四神足者復多於此。舍利弗！彼剎土中諸聲聞眾，成就如是具足功德。」

時舍利弗白佛言：「世尊！彼不動如來、應、正等覺諸聲聞眾，功德熾盛廣大成就。」

大寶積經卷第十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十

大唐三藏菩提流志奉　詔譯不動如來會第六之二菩薩眾品第四

爾時尊者舍利弗作如是念：「世尊今者已說聲聞功德，復愿說諸菩薩具足功德。何以故？一切功德從此出生。」

【現代漢語翻譯】現代漢語譯本四眾（指出家男女二眾和在家男女二眾）之間沒有空缺。舍利弗（佛陀十大弟子之一，以智慧著稱）！那些聲聞眾（聽聞佛陀教誨而修行的人）只希望得到佛法的滋養，沒有其他食物的念想。在聽法的時候，他們一心寂靜，無論是坐著還是站著，身心都不會感到疲倦。舍利弗！不動如來（佛陀名號之一）住在虛空中為大眾說法，那些聲聞眾，無論是否得到神通，都依靠佛陀的威神力住在虛空中，以行、住、坐這三種威儀來聽聞佛法要義。什麼是這三種威儀呢？就是行走、站立、坐著。這些聲聞弟子如果想要進入涅槃（佛教的最高境界，指解脫生死輪迴），就會結跏趺坐（佛教的一種坐姿）而入滅。那時，大地會為之震動。他們入滅之後，一切天人和眾生都會前來供養。有些阿羅漢（佛教修行者所能達到的最高果位之一）在即將入滅時，身體會發出火焰自行焚化；有些會自然化滅，不留下任何舍利（佛教高僧火化后留下的遺物）；有些在入滅時，空中會出現五色雲彩，片刻之後消散，不留任何痕跡；有些則會像下雨一樣從空中降落，落地后消失殆盡。舍利弗！這也是不動如來、應、正等覺（佛陀的十種稱號之一）在過去修行菩薩道時所發的愿：『如果我證得無上菩提（佛教的最高智慧），愿所有聲聞弟子都以這三種威儀入滅。』此外，舍利弗！那個佛國中的聲聞眾大多獲得四無所畏（菩薩的四種無畏的智慧），得到四神足（指四種神通）的人比這更多。舍利弗！那個佛土中的聲聞眾，成就瞭如此圓滿的功德。這時，舍利弗對佛陀說：『世尊！不動如來、應、正等覺的聲聞眾，功德如此熾盛廣大，真是成就非凡。』《大寶積經》卷第十九《大正藏》第 11 冊 No. 0310 《大寶積經》《大寶積經》卷第二十大唐三藏菩提流志奉詔譯《不動如來會》第六之二《菩薩眾品》第四這時，尊者舍利弗心中想：『世尊現在已經說了聲聞的功德，希望接下來能說菩薩所具足的功德。為什麼呢？因為一切功德都是從菩薩這裡產生的。』

【English Translation】 English version There is no vacancy among the four assemblies (referring to the two groups of ordained and two groups of lay followers). Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Those Shravakas (those who practice by hearing the Buddha's teachings) only desire the nourishment of the Dharma, having no thought for other food. When listening to the Dharma, they are single-mindedly peaceful, whether sitting or standing, their bodies and minds do not feel weary. Shariputra! The Immovable Tathagata (one of the Buddha's titles) dwells in the void, teaching the Dharma to the assembly. Those Shravakas, whether they have attained supernatural powers or not, all dwell in the void by the Buddha's power, listening to the essence of the Dharma with the three forms of deportment. What are these three forms? They are walking, standing, and sitting. If these Shravakas wish to enter Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death), they will sit in the lotus position (a Buddhist sitting posture) and pass away. At that time, the earth will shake. After they pass away, all gods and humans will come to make offerings. Some Arhats (one of the highest attainments in Buddhist practice) will emit flames from their bodies and self-cremate when they are about to pass away; some will naturally dissolve, leaving no relics (remains of Buddhist monks after cremation); some, when passing away, will have five-colored clouds appear in the sky, which will vanish in an instant, leaving no trace; some will descend from the void like rain, disappearing upon reaching the ground. Shariputra! This is also the vow made by the Immovable Tathagata, the Arhat, the Samyak-sambuddha (one of the ten titles of the Buddha) when he was practicing the Bodhisattva path: 'If I attain Anuttara-samyak-sambodhi (the highest wisdom in Buddhism), may all Shravakas pass away with these three forms of deportment.' Furthermore, Shariputra! In that Buddha-land, many Shravakas attain the Four Fearlessnesses (four kinds of fearless wisdom of a Bodhisattva), and those who attain the Four Supernatural Powers (referring to four kinds of supernatural abilities) are even more numerous. Shariputra! The Shravakas in that Buddha-land have achieved such complete merits. At that time, Shariputra said to the Buddha: 'World Honored One! The Shravakas of the Immovable Tathagata, the Arhat, the Samyak-sambuddha, have such blazing and vast merits, truly a great achievement.' The Nineteenth Scroll of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 11, No. 0310, Mahāratnakūṭa Sūtra The Twentieth Scroll of the Mahāratnakūṭa Sūtra Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under Imperial Decree, The Sixth Chapter, Part Two, of the Immovable Tathagata Assembly, The Fourth Chapter, The Assembly of Bodhisattvas At that time, the Venerable Shariputra thought: 'The World Honored One has now spoken of the merits of the Shravakas, and I wish that he would next speak of the complete merits of the Bodhisattvas. Why is this? Because all merits arise from the Bodhisattvas.'

爾時世尊知其所念，告舍利弗：「彼佛剎中有無量百千億諸菩薩眾皆來集會。所有出家菩薩，以佛神力隨所聽聞，皆能領悟受持讀誦。舍利弗！我於此界說法至少，比不動如來所說法藏，百分、千分、百千分、億百千分、算分、數分、迦羅分、鄔波尼殺曇分亦所不及。舍利弗！此皆不動如來、應、正等覺修菩薩行時發如是愿：『愿我成佛，彼剎土中所有菩薩，以我威力隨所聽聞，皆能領悟受持讀誦。』舍利弗！是諸菩薩由彼如來本願神力，于佛所聞悉能領受諷誦通利。

「複次舍利弗！若彼菩薩自心欲樂往異佛土，舉心便至，形服言音善同方俗。于彼如來禮拜供養，聽聞正法善為問難，能事已周還歸佛所。舍利弗！此賢劫中有九百九十六佛當出於世，若有菩薩樂見此如來者，應愿生彼不動佛剎。舍利弗！若善男子善女人從此佛剎及余佛剎于命終后，若已生、若今生、若當生不動如來佛剎中者，必不信住諸聲聞地。何以故？彼行佛道常遇如來，天魔波旬不得其便，於二乘地永斷相續，必定當得無上菩提，常在如來諸大集會。舍利弗！汝應當知，若住不動如來清凈佛剎者，彼諸眾生終不退墮，不可引攝亦不退還，住無上菩提，有大勢力不可搖動，永無退轉。舍利弗！若有善男子善女人於此世界或他世界，若命終後生

【現代漢語翻譯】現代漢語譯本：那時，世尊知道他們的想法，告訴舍利弗：『那個佛剎中有無數百千億的菩薩眾都將前來。所有出家的菩薩，憑藉佛的神力，隨著他們所聽聞的，都能領悟、接受、持誦。舍利弗！我在此界所說的法非常少，比之不動如來所說的法藏，百分、千分、百千分、億百千分、算分、數分、迦羅分（時間單位，極短的時間）、鄔波尼殺曇分（時間單位，更短的時間）都遠遠不及。舍利弗！這都是不動如來、應、正等覺（佛的十號之一）在修行菩薩道時發下的這樣的愿：『愿我成佛時，那個剎土中的所有菩薩，憑藉我的威力，隨著他們所聽聞的，都能領悟、接受、持誦。』舍利弗！這些菩薩由於不動如來本願的神力，對於佛所說的法都能領受、諷誦、通達、利益。

『再者，舍利弗！如果那些菩薩自己心中想要前往其他佛土，只要心念一動就能到達，他們的形貌、服飾、語言、聲音都與當地的風俗習慣相同。他們在那個如來面前禮拜供養，聽聞正法，善於提問和辯論，事情辦完后就回到佛的身邊。舍利弗！在這個賢劫（我們所處的時代）中，將有九百九十六尊佛出世，如果有菩薩喜歡見到這些如來，就應該發願往生到不動佛的剎土。舍利弗！如果善男子、善女人從這個佛剎或其他佛剎，在命終之後，無論是已經往生、現在往生、還是將來往生到不動如來的佛剎中，必定不會信奉和安住于聲聞地（小乘修行者的境界）。為什麼呢？因為他們修行佛道時常常遇到如來，天魔波旬（欲界第六天的魔王）無法找到機會干擾他們，他們對於二乘地（聲聞和緣覺）的執著永遠斷絕，必定能夠證得無上菩提（最高的覺悟），常常在如來的大**中。舍利弗！你應該知道，如果安住在不動如來清凈的佛剎中，那些眾生永遠不會退墮，不會被引誘，也不會退還，他們安住于無上菩提，擁有強大的力量，不可動搖，永遠不會退轉。舍利弗！如果有善男子、善女人在這個世界或其他世界，在命終之後往生到不動如來佛剎中，』現代漢語譯本：

【English Translation】 English version: At that time, the World Honored One, knowing their thoughts, said to Shariputra, 'In that Buddha-land, there are countless hundreds of thousands of millions of Bodhisattvas who will all come. All the ordained Bodhisattvas, by the Buddha's divine power, will be able to understand, accept, uphold, and recite whatever they hear. Shariputra! The Dharma I have spoken in this world is very little, compared to the Dharma treasury spoken by the Tathagata Akshobhya (Immovable One), it is not even one percent, one thousandth, one hundred thousandth, one hundred millionth, one calculation part, one number part, one kala part (a very short unit of time), or one upanishad part (an even shorter unit of time). Shariputra! All of this is due to the vows made by the Tathagata Akshobhya, the Arhat, the Samyak-sambuddha (Perfectly Enlightened One), when he was practicing the Bodhisattva path: 『May I, when I become a Buddha, enable all the Bodhisattvas in that land, by my power, to understand, accept, uphold, and recite whatever they hear.』 Shariputra! These Bodhisattvas, due to the divine power of the original vows of that Tathagata, are able to receive, chant, understand, and benefit from all the Dharma spoken by the Buddha.

'Furthermore, Shariputra! If those Bodhisattvas desire in their hearts to go to other Buddha-lands, they can reach them with a single thought. Their appearance, clothing, language, and voices will be in accordance with the local customs. They will bow down and make offerings to that Tathagata, listen to the true Dharma, be skilled in asking questions and debating, and after their tasks are completed, they will return to the Buddha's side. Shariputra! In this Bhadrakalpa (the current eon), there will be nine hundred and ninety-six Buddhas appearing in the world. If there are Bodhisattvas who wish to see these Tathagatas, they should vow to be reborn in the Buddha-land of Akshobhya. Shariputra! If good men or good women, from this Buddha-land or other Buddha-lands, after their lives end, whether they have already been reborn, are now being reborn, or will be reborn in the Buddha-land of the Tathagata Akshobhya, they will certainly not believe in or abide in the Shravaka (Hearer) stage (the realm of Hinayana practitioners). Why is this? Because when they practice the Buddha path, they often encounter the Tathagata, and Mara Papiyas (the king of demons in the sixth heaven of the desire realm) cannot find an opportunity to disturb them. Their attachment to the two vehicles (Shravaka and Pratyekabuddha) will be forever severed, and they will certainly attain Anuttara-samyak-sambodhi (Supreme Enlightenment), always being in the great assemblies of the Tathagata. Shariputra! You should know that if one abides in the pure Buddha-land of the Tathagata Akshobhya, those beings will never fall back, cannot be seduced, and will not regress. They will abide in Anuttara-samyak-sambodhi, possess great power, be unshakeable, and will never regress. Shariputra! If there are good men or good women in this world or other worlds, who after their lives end are reborn in the Buddha-land of the Tathagata Akshobhya,' English version:

于彼土，即于生時得如是念：『我已入如來室、住無畏城。』舍利弗！彼諸菩薩所有言議，皆與般若波羅蜜相應，互相遵敬起導師想。

「複次舍利弗！彼佛剎中諸菩薩眾，在家者少出家者多，皆以佛神力隨所聽聞，即能領悟受持諷誦。舍利弗！若在家菩薩摩訶薩雖不繫念，於法會中隨在方所若坐若立，以佛神力皆能聽聞，領悟受持讀誦通利。彼出家菩薩亦復如是，諸在異方乃至諷誦無別。是諸菩薩捨身受身，于所聞經終不忘失，于諸佛土隨愿受生。舍利弗！彼亦是不動如來本願功德之所莊嚴。舍利弗！若菩薩於一生中欲見無量百千億那由他諸佛者，應當愿生不動如來之所。若菩薩于彼生已，即見無量諸佛種諸善根，復能為無數百千眾生演說法要，令諸眾生增長善根。舍利弗，此賢劫中諸佛世尊當出於世，若諸菩薩以衣服飲食臥具醫藥種種資具供養如來，便即出家。既出家已，于諸佛所凈修梵行。以此善根，方余菩薩于不動如來之所，於一生中與波羅蜜相應，所有福聚百分不及一、千分不及一，算分、迦羅分、數分、喻分、鄔波尼殺曇分亦不能及。舍利弗！此亦不動如來清凈佛剎功德莊嚴。舍利弗！若有菩薩從此世界或余世界于壽終后，若已生、現生、當生不動如來佛剎者，一切皆得不退轉位。何以故？彼佛剎

【現代漢語翻譯】現代漢語譯本在那個佛土，菩薩們在出生時就會有這樣的念頭：『我已經進入如來的居室，安住在無畏的城池中。』舍利弗（佛陀的十大弟子之一，以智慧著稱）！那些菩薩們所說的話，都與般若波羅蜜（智慧的完美）相應，他們互相尊敬，視對方為導師。「再者，舍利弗！那個佛土中的菩薩們，在家修行的很少，出家修行的很多，他們都依靠佛的神力，能夠立刻領悟、接受、持誦所聽聞的佛法。舍利弗！如果在家菩薩摩訶薩（偉大的菩薩）即使沒有刻意專注，在法會中無論身處何處，或坐或立，都能依靠佛的神力聽到佛法，領悟、接受、讀誦並通達。那些出家菩薩也是如此，即使身處異地，誦經也沒有差別。這些菩薩捨棄此身接受來世之身，對於所聽聞的經典永遠不會忘失，在各個佛土中隨愿受生。舍利弗！這也是不動如來（Akshobhya，又譯阿閦佛，代表不動搖的佛）本願功德所莊嚴的。舍利弗！如果菩薩在一生中想要見到無量百千億那由他（Niyuta，數量單位，表示極大的數目）諸佛，就應當發願往生到不動如來的佛土。如果菩薩在那裡出生后，就能見到無量諸佛，種下各種善根，還能為無數百千眾生演說佛法要義，使眾生增長善根。舍利弗，在這個賢劫（Bhadrakalpa，我們所處的時代）中，諸佛世尊將要出現於世，如果菩薩用衣服、飲食、臥具、醫藥等各種資具供養如來，然後就出家。出家后，在諸佛那裡清凈地修行梵行。以此善根，與其餘菩薩在不動如來佛土，一生中與波羅蜜相應的福德相比，百分不及一，千分不及一，算分、迦羅分（Kala，時間單位）、數分、喻分、鄔波尼殺曇分（Upaniṣad，奧義書）都不能相比。舍利弗！這也是不動如來清凈佛土的功德莊嚴。舍利弗！如果有菩薩從這個世界或其他世界，在壽命終結后，已經往生、現在往生、將要往生到不動如來佛土的，一切都將得到不退轉的地位。為什麼呢？因為那個佛土...

【English Translation】 English version In that land, upon being born, they have this thought: 『I have entered the Tathagata』s (如來, Thus Come One, an epithet of the Buddha) chamber and dwell in the fearless city.』 Shariputra (舍利弗, one of the Buddha's ten principal disciples, known for his wisdom)! All the discussions of those Bodhisattvas (菩薩, beings on the path to Buddhahood) are in accordance with the Prajnaparamita (般若波羅蜜, the perfection of wisdom), and they respect each other, regarding each other as teachers. Furthermore, Shariputra! In that Buddha-land, there are few Bodhisattvas who are householders and many who are renunciates. They all, by the Buddha』s divine power, are able to immediately understand, accept, uphold, and recite what they have heard. Shariputra! If a Bodhisattva Mahasattva (菩薩摩訶薩, a great Bodhisattva) who is a householder, even without focusing their mind, in the Dharma assembly, wherever they are, whether sitting or standing, by the Buddha』s divine power, they are able to hear, understand, accept, recite, and master the Dharma. The renunciate Bodhisattvas are also the same; even if they are in different places, there is no difference in their recitation. These Bodhisattvas, abandoning this body and receiving another, never forget the scriptures they have heard, and are reborn in any Buddha-land according to their wishes. Shariputra! This is also adorned by the meritorious virtues of the original vows of Akshobhya Tathagata (不動如來, the Immovable One, a Buddha). Shariputra! If a Bodhisattva in one lifetime wishes to see countless hundreds of thousands of millions of Nayutas (那由他, a large number) of Buddhas, they should aspire to be born in the land of Akshobhya Tathagata. If a Bodhisattva is born there, they will see countless Buddhas, plant various roots of goodness, and also be able to expound the essential Dharma for countless hundreds of thousands of beings, causing them to increase their roots of goodness. Shariputra, in this Bhadrakalpa (賢劫, the present eon), the World Honored Ones, the Buddhas, will appear in the world. If Bodhisattvas offer the Tathagatas clothing, food, bedding, medicine, and various other necessities, and then renounce the world, and having renounced, they purely cultivate Brahma-conduct (梵行, pure conduct) in the presence of the Buddhas. With this root of goodness, compared to the merit accumulated by other Bodhisattvas in the land of Akshobhya Tathagata, who in one lifetime are in accordance with the Paramitas (波羅蜜, perfections), it is not even one in a hundred, not one in a thousand, not one in a calculation, not one in a Kala (迦羅, a unit of time), not one in a number, not one in a simile, not one in an Upanishad (鄔波尼殺曇, a type of ancient Indian text). Shariputra! This is also the meritorious adornment of the pure Buddha-land of Akshobhya Tathagata. Shariputra! If there are Bodhisattvas from this world or other worlds who, after the end of their lives, have already been born, are now being born, or will be born in the Buddha-land of Akshobhya Tathagata, all will attain the stage of non-retrogression. Why is that? Because that Buddha-land...

中天魔波旬不為障礙，亦無魔業之所嬈亂。舍利弗！譬如毒蛇，神咒所伏不能為害，一切諸蟲見彼毒蛇亦無憂懼。然此毒蛇雖無毒害，由本業故受此蛇身，故名毒蛇。舍利弗！彼魔波旬亦復如是，由不動如來往修菩薩行時本願善根如是迴向：『愿我當證無上菩提，調伏諸魔不為障惱，彼諸菩薩、聲聞、凡夫乃至三千大千世界亦不為障惱。』然由先業所感受此魔身，生彼天中而自悔責，無始故業獲此身名，雖得自在常生厭患。于彼如來說法之時，諸魔眷屬常預聽聞聞已心凈，于聲聞眾而生愛樂：『云何當得住于寂靜少欲知足？』彼諸魔眾常起出家之心而無障礙之想故。彼國中聲聞菩薩及凡夫眾，皆由彼佛往昔精勤弘誓威力得安樂住。舍利弗！此亦不動佛剎殊勝莊嚴。」

時舍利弗白佛言：「世尊！若有善男子善女人，以七寶滿三千大千世界，持用佈施愿生彼國。由茲行愿，此善男子善女人終不退墮聲聞、辟支佛地，從一佛剎至一佛剎，歷事供養諸佛如來，于諸佛所聽聞正法，雖未證得無上菩提，而能見彼無量百千乃至億那由他百千諸佛，于諸佛所種諸善根。世尊！若善男子善女人由此方便，以七寶滿三千大千世界持用佈施，由茲善舍往生彼國。」

佛告舍利弗：「如是如是，彼善生善往，如是諸菩薩摩訶薩

{ "translations": [ "現代漢語譯本：中天的魔王波旬（Māra Pāpīyas）不會成為障礙，也不會被魔業所擾亂。舍利弗（Śāriputra）！譬如毒蛇，被神咒所制伏就不能造成傷害，一切蟲類見到那條毒蛇也不會感到憂懼。然而這條毒蛇雖然沒有毒害，由於過去的業力而承受了蛇身，所以被稱為毒蛇。舍利弗！那個魔王波旬也是如此，由於不動如來（Akṣobhya Tathāgata）往昔修行菩薩道時，本願的善根是這樣迴向的：『愿我當證得無上菩提（anuttarā-samyak-saṃbodhi），調伏一切魔障而不被其惱亂，那些菩薩、聲聞（Śrāvaka）、凡夫乃至三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）的眾生也不會被其惱亂。』然而由於先前的業力而感受了魔的身軀，生在天界中而自我悔責，因為無始以來的業力而獲得這個身名，雖然得到了自在卻常常感到厭惡。在那如來說法的時候，魔的眷屬常常預先聽聞，聽聞后內心清凈，對聲聞眾生起愛慕之心：『如何才能安住于寂靜、少欲知足的境界？』那些魔眾常常生起出家之心而沒有障礙的想法。那個國土中的聲聞、菩薩以及凡夫眾生，都由於那佛往昔精勤弘揚誓願的威力而得以安樂居住。舍利弗！這也是不動佛剎（Akṣobhya-buddhakṣetra）殊勝的莊嚴。」， "當時，舍利弗對佛說：『世尊！如果有善男子、善女人，用七寶充滿三千大千世界，拿來佈施，發願往生那個佛國。由於這樣的行愿，這個善男子、善女人最終不會退墮到聲聞、辟支佛（Pratyekabuddha）的境界，會從一個佛剎到另一個佛剎，歷經供養諸佛如來，在諸佛那裡聽聞正法，雖然沒有證得無上菩提，卻能見到無量百千乃至億那由他百千諸佛，在諸佛那裡種下各種善根。世尊！如果善男子、善女人通過這種方式，用七寶充滿三千大千世界拿來佈施，由於這樣的善行而往生那個佛國。』", "佛告訴舍利弗：『是這樣的，是這樣的，他們善於往生，這些菩薩摩訶薩（bodhisattva-mahāsattva）也是如此。』" ], "english_translations": [ "English version: The Māra Pāpīyas (demon king) of the central heavens will not be an obstacle, nor will he be disturbed by demonic activities. Śāriputra! It is like a poisonous snake, subdued by a divine mantra, cannot cause harm, and all insects, seeing that poisonous snake, will not feel fear. However, although this poisonous snake has no venom, it bears the body of a snake due to past karma, hence it is called a poisonous snake. Śāriputra! That Māra Pāpīyas is also like this. Because when Akṣobhya Tathāgata was practicing the bodhisattva path, his original vow and roots of goodness were directed thus: 『May I attain anuttarā-samyak-saṃbodhi (supreme enlightenment), subdue all demonic obstacles without being troubled by them, and may those bodhisattvas, Śrāvakas (hearers), ordinary beings, and even the beings of the trisāhasra-mahāsāhasra-lokadhātu (three-thousand great thousand world system) not be troubled by them.』 However, due to past karma, he received the body of a demon, was born in the heavens, and repents himself. Because of beginningless karma, he obtained this name, and although he has gained freedom, he often feels disgust. When that Tathāgata is teaching the Dharma, the demon's retinue often listens in advance, and after hearing, their minds become pure, and they develop love for the Śrāvaka assembly: 『How can we dwell in a state of tranquility, with few desires and contentment?』 Those demon assemblies often give rise to the thought of renouncing the world without any thought of obstacles. The Śrāvakas, bodhisattvas, and ordinary beings in that land all dwell in peace and happiness due to the power of that Buddha's past diligent vows. Śāriputra! This is also the magnificent adornment of the Akṣobhya-buddhakṣetra (Buddha-field of Akṣobhya).』", "At that time, Śāriputra said to the Buddha: 『World Honored One! If there are good men and good women who fill the three-thousand great thousand world system with seven treasures and use them for giving, vowing to be born in that Buddha-land. Due to such vows and practices, these good men and good women will ultimately not regress to the level of Śrāvakas or Pratyekabuddhas (solitary realizers), but will go from one Buddha-field to another, serving and making offerings to all the Buddhas Tathāgatas, hearing the true Dharma from the Buddhas. Although they have not attained anuttarā-samyak-saṃbodhi, they will be able to see countless hundreds of thousands, even billions of nayutas of hundreds of thousands of Buddhas, and plant various roots of goodness with the Buddhas. World Honored One! If good men and good women, through this means, fill the three-thousand great thousand world system with seven treasures and use them for giving, they will be born in that Buddha-land due to such good giving.』", "The Buddha told Śāriputra: 『It is so, it is so, they are good at being born there, and so are these bodhisattva-mahāsattvas (great bodhisattvas).』" ] }

滿彼剎中。舍利弗！譬如金礦精加鑄煉，除去砂礫唯有真金，造諸飾好嚴身之具。舍利弗！彼佛剎中菩薩摩訶薩，住于真實亦復如是。然彼菩薩摩訶薩清凈集會，汝今應知。

「複次舍利弗！彼佛剎中所有菩薩，若已生、若現生、若當生，如是菩薩皆行一行。所謂住如來行。舍利弗！云何如來行？所謂超過聲聞、辟支佛地。言行一行者是彼假名。是故舍利弗！若菩薩摩訶薩樂行一行者，應當愿生彼佛剎土。舍利弗！我所授記得不退轉菩薩摩訶薩，此輩應生不動佛所。舍利弗！是諸菩薩生彼佛剎者，我不捨離。譬如剎利灌頂大王，有敵國來欲侵財位。王既聞已作是思惟：『我之妃后愛子不堪禦敵，及諸財寶收入宮城，不為怨敵之所侵害，王之國祚安靜無虞，威震強敵不憂災難。』舍利弗！我不捨離諸菩薩者亦復如是，如彼王之寶物愛子妃后，修菩薩行者應如是知。彼佛剎中無有畏懼猶如宮城，彼敵王者即魔波旬，于菩薩行人勤為障礙，如彼灌頂大王不被怨敵之所侵擾。如來亦復如是，不為天魔之所擾惱。舍利弗！譬如有人畏於債主遠適邊國，不為債主及於他人之所陵奪。何以故？由路遠險絕，債主家人不能達彼。彼諸菩薩生妙喜國者，波旬路絕亦復如是。舍利弗！此三千大千世界天魔波旬，常為菩薩聲聞作諸障礙

【現代漢語翻譯】現代漢語譯本：舍利弗，充滿那個佛剎的菩薩，就像金礦經過精煉，去除砂礫后只剩下純金，可以用來製造各種精美的裝飾品。舍利弗，那個佛剎中的菩薩摩訶薩，安住于真實之中也是如此。然而，那些菩薩摩訶薩是清凈的，你現在應該知道。

再者，舍利弗，那個佛剎中所有的菩薩，無論是已經出生的、現在出生的還是將來出生的，這些菩薩都修行一種行為，那就是安住于如來的行為。舍利弗，什麼是如來的行為呢？那就是超越聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界。說修行一種行為，這只是一個假名。所以，舍利弗，如果菩薩摩訶薩樂於修行一種行為，就應當發願往生那個佛剎。舍利弗，我所授記的不會退轉的菩薩摩訶薩，他們應當往生不動佛（Akshobhya，佛名，意為不動、無嗔）的佛土。舍利弗，這些往生那個佛剎的菩薩，我是不會捨棄他們的。就像剎利（kshatriya，古印度四大種姓之一，指武士、統治者）灌頂的大王，有敵國來侵犯他的領土和財富。國王聽到後會這樣想：『我的妃子、愛子不能抵禦敵人，應該把他們和所有財寶都收入宮城，不讓敵人侵害，這樣我的國家才能安寧無憂，威懾強敵，不擔心災難。』舍利弗，我不捨棄那些菩薩也是如此，就像國王的珍寶、愛子、妃子一樣，修行菩薩道的人應該這樣理解。那個佛剎中沒有恐懼，就像宮城一樣，那個敵國國王就是魔波旬（Mara，佛教中的魔王），他會經常給修行菩薩道的人制造障礙，就像灌頂的大王不會被敵人侵擾一樣。如來也是如此，不會被天魔所擾亂。舍利弗，就像有人害怕債主，遠走邊境，不會被債主和他人搶奪。為什麼呢？因為道路遙遠險峻，債主的家人無法到達那裡。那些往生妙喜國（Abhirati，不動佛的凈土）的菩薩，魔波旬也無法到達，也是如此。舍利弗，這個三千大千世界（trichiliocosm，佛教宇宙觀中的一個世界系統）的天魔波旬，經常給菩薩和聲聞製造各種障礙。

【English Translation】 English version: Shariputra, the Bodhisattvas who fill that Buddha-field are like gold ore that, after being refined and smelted, has all the sand and gravel removed, leaving only pure gold, which can be used to make various beautiful ornaments. Shariputra, the Bodhisattva-Mahasattvas in that Buddha-field, abiding in truth, are also like this. However, those Bodhisattva-Mahasattvas are pure; you should know this now.

Furthermore, Shariputra, all the Bodhisattvas in that Buddha-field, whether they have already been born, are being born now, or will be born in the future, all these Bodhisattvas practice one conduct, which is to abide in the conduct of the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'Thus Gone' or 'Thus Come'). Shariputra, what is the conduct of the Tathagata? It is to transcend the stages of the Sravakas (sravaka, a disciple who hears the teachings) and Pratyekabuddhas (pratyekabuddha, a solitary enlightened one). The term 'practicing one conduct' is just a provisional name. Therefore, Shariputra, if a Bodhisattva-Mahasattva delights in practicing one conduct, they should aspire to be born in that Buddha-field. Shariputra, those Bodhisattva-Mahasattvas whom I have predicted will not regress, they should be born in the Buddha-land of Akshobhya (Akshobhya, the name of a Buddha, meaning 'Immovable' or 'Unshakable'). Shariputra, I will not abandon those Bodhisattvas who are born in that Buddha-field. It is like a Kshatriya (kshatriya, one of the four major castes in ancient India, referring to warriors and rulers) king who has been crowned, and an enemy country comes to invade his territory and wealth. Upon hearing this, the king thinks: 'My consorts and beloved children are not capable of resisting the enemy, so I should bring them and all my treasures into the palace, so that they will not be harmed by the enemy. In this way, my kingdom will be peaceful and secure, and I will be able to intimidate the enemy and not worry about disasters.' Shariputra, I do not abandon those Bodhisattvas in the same way, just like the king's treasures, beloved children, and consorts. Those who practice the Bodhisattva path should understand it this way. There is no fear in that Buddha-field, just like a palace. That enemy king is Mara (Mara, the demon king in Buddhism), who often creates obstacles for those who practice the Bodhisattva path, just as the crowned king is not invaded by enemies. The Tathagata is also like this, not disturbed by heavenly demons. Shariputra, it is like someone who is afraid of creditors and flees to a remote border region, so that they will not be robbed by creditors or others. Why? Because the road is far and dangerous, and the creditor's family cannot reach them. Those Bodhisattvas who are born in the Land of Abhirati (Abhirati, the pure land of Akshobhya Buddha), Mara cannot reach them either, and it is the same. Shariputra, the heavenly demon Mara of this trichiliocosm (trichiliocosm, a world system in Buddhist cosmology) often creates various obstacles for Bodhisattvas and Sravakas.

。妙喜剎中諸天魔眾不為魔業，彼諸菩薩若已生、現生、當生，常無恐怖。何以故？由彼如來本行菩薩道時，所有善根如是迴向：『我證無上正等覺時，彼天魔眾不為障惱及作魔事。』舍利弗！譬如丈夫善服毒藥能使消化，方為食事無有諸毒。彼剎天魔亦復如是，常加利益不為損害。舍利弗，彼佛剎土成就如是無量功德。」

爾時舍利弗作是思惟：「我今欲見彼佛世界不動如來、應、正等覺及聲聞眾。」

爾時世尊知舍利弗心之所念，則以神力不起于座皆令得見。告舍利弗言：「汝今見不？」

答言：「已見。」

佛告舍利弗：「汝見彼諸天人微有勝劣殊異相不？」

答言：「不見。何以故？我見妙喜國人衣服飲食及諸珍玩，皆是諸天樂具。彼不動如來處眾說法，猶若金山光明赫奕，諸聲聞眾無量無邊。譬如有人游于大海，中流四望涯際莫知，觀彼聲聞亦復如是。是諸聲聞隨所聽法，身心不動如入禪定，匪如此界入定之人時或搖動。世尊！若善男子善女人，以七寶滿三千大千世界持用佈施，由茲善舍，彼諸菩薩善得往生妙喜世界。何以故？彼亦如是得不退轉。世尊！譬如王使遠適他國，執持符印經途來往，關防主司莫能為礙。何以故？以王印力人無遮止。彼諸菩薩摩訶薩亦復如是，或

【現代漢語翻譯】現代漢語譯本：在妙喜世界（Abhirati）中，所有的天人和魔眾都不會進行魔的活動。那些菩薩，無論是已經出生、正在出生還是將要出生的，都永遠不會感到恐懼。這是為什麼呢？因為那位如來（Tathagata）在過去修行菩薩道時，就曾這樣迴向自己的所有善根：『當我證得無上正等覺（Anuttara-samyak-sambodhi）時，愿那些天人和魔眾不會成為我的障礙，也不會進行魔的活動。』舍利弗（Sariputra）！就像一個善於服用毒藥的人，能夠將毒藥消化，使之成為食物，不再有毒害一樣。那個世界的魔眾也是如此，他們常常帶來利益，而不會造成損害。舍利弗，那個佛國（Buddha-kshetra）成就瞭如此無量的功德。當時，舍利弗心想：『我現在想要見到那個佛世界的阿閦如來（Akshobhya Tathagata）、應供（Arhat）、正等覺（Samyak-sambuddha）以及他的聲聞（Sravaka）弟子們。』這時，世尊（Bhagavan）知道舍利弗心中所想，就用神通力，沒有離開座位，就讓舍利弗看到了那個世界。佛告訴舍利弗說：『你現在看到了嗎？』舍利弗回答說：『我已經看到了。』佛告訴舍利弗：『你看到那些天人之間有任何高下優劣的差別嗎？』舍利弗回答說：『我沒有看到。為什麼呢？我看到妙喜國（Abhirati）的人們的衣服、飲食以及各種珍寶玩物，都和天人的享樂用具一樣。那位阿閦如來在眾人中說法，就像一座金山一樣光芒四射，他的聲聞弟子們無量無邊。就像有人在大海中游覽，四處張望卻看不到邊際一樣，觀察那些聲聞弟子也是如此。這些聲聞弟子們隨著所聽到的佛法，身心不動，就像進入禪定一樣，不像這個世界進入禪定的人有時還會搖動。世尊！如果善男子善女人，用充滿三千大千世界的七寶來佈施，憑藉這樣的善行，那些菩薩就能順利往生到妙喜世界。為什麼呢？因為他們也能在那裡得到不退轉的境界。世尊！就像國王的使者遠行到其他國家，拿著國王的符印，在路上來往，關卡的官員都不能阻礙他。為什麼呢？因為有國王的印章的力量，沒有人能夠阻止他。那些菩薩摩訶薩（Bodhisattva-mahasattva）也是如此，或者』

【English Translation】 English version: In the Abhirati (妙喜) realm, all the gods and demons do not engage in demonic activities. Those Bodhisattvas, whether they have already been born, are currently being born, or will be born, are always without fear. Why is this so? Because when that Tathagata (如來) was practicing the Bodhisattva path, he dedicated all his merits in this way: 『When I attain Anuttara-samyak-sambodhi (無上正等覺), may those gods and demons not become obstacles for me, nor engage in demonic activities.』 Sariputra (舍利弗)! It is like a man who is skilled in taking poison, able to digest it, making it into food without any harm. The demons of that realm are also like this, they often bring benefits and do not cause harm. Sariputra, that Buddha-kshetra (佛國) has achieved such immeasurable merits. At that time, Sariputra thought: 『I now wish to see the Akshobhya Tathagata (阿閦如來), Arhat (應供), Samyak-sambuddha (正等覺) of that Buddha-world, and his Sravaka (聲聞) disciples.』 Then, the Bhagavan (世尊), knowing what Sariputra was thinking, used his divine power, without rising from his seat, to allow Sariputra to see that world. The Buddha said to Sariputra: 『Do you see it now?』 Sariputra replied: 『I have already seen it.』 The Buddha said to Sariputra: 『Do you see any differences in superiority or inferiority among those gods and humans?』 Sariputra replied: 『I do not see any. Why is that? I see that the clothes, food, and various precious ornaments of the people in Abhirati are all like the enjoyment tools of the gods. That Akshobhya Tathagata, preaching among the assembly, is like a golden mountain radiating light, and his Sravaka disciples are immeasurable and boundless. It is like someone traveling in the ocean, looking around but not seeing the shore, observing those Sravaka disciples is also like this. These Sravaka disciples, following the Dharma they hear, are still in body and mind, as if entering Samadhi (禪定), unlike those in this world who enter Samadhi and sometimes still move. Bhagavan! If a good man or good woman uses the seven treasures filling the three thousand great thousand worlds to make offerings, through such good deeds, those Bodhisattvas can be successfully reborn in the Abhirati world. Why is that? Because they can also attain the state of non-retrogression there. Bhagavan! It is like a king's envoy traveling to other countries, holding the king's seal, coming and going on the road, and the officials at the checkpoints cannot hinder him. Why is that? Because of the power of the king's seal, no one can stop him. Those Bodhisattva-mahasattvas (菩薩摩訶薩) are also like this, or』

從此界若他世界壽命終后，于彼佛剎若已生、若現生、若當生，皆不退轉于阿耨多羅三藐三菩提，從一佛剎至一佛剎，常不遠離諸佛世尊，皆當速證無上菩提。」

時舍利弗復白佛言：「世尊！彼界所生菩薩摩訶薩，與此世界預流果人無有差別。何以故？如預流果人不墮惡趣，彼界菩薩若已生、現生、當生，亦皆斷諸惡趣及聲聞辟支佛地，乃至未證無上菩提，從一佛剎至一佛剎，不離諸佛及聲聞眾。」

佛告舍利弗：「如是如是。是諸菩薩摩訶薩受生彼國，不墮聲聞辟支佛地，及至未證無上菩提，從一佛土至一佛土，常得現前供養諸佛，及當證得佛菩提果。舍利弗！譬如預流果人，決定當得聲聞菩提，終不墮惡趣。是諸菩薩亦復如是，或從此世及以他世，命終之後受生彼剎，彼皆決定當證阿耨多羅三藐三菩提，從一佛剎至一佛剎，于諸佛所常不遠離阿耨多羅三藐三菩提。」

時舍利弗復白佛言：「世尊！於此世界所有一來向及一來果，乃至住阿羅漢向及羅漢果，與彼佛剎所生菩薩摩訶薩等無有異。」

佛告舍利弗：「汝勿作此言。何以故？於此佛剎菩薩摩訶薩佛授記者，與彼所生菩薩等無有異。複次舍利弗！於此世界坐道場菩薩，與彼所生菩薩等無有異。何以故？彼諸菩薩行如來行，不為天

【現代漢語翻譯】現代漢語譯本：從這個世界到其他世界，如果壽命終結后，在那個佛土，無論是已經往生、現在往生還是將來往生的眾生，都不會在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上退轉。他們會從一個佛土到另一個佛土，常常不遠離諸佛世尊，都將迅速證得無上菩提。這時，舍利弗又對佛說：『世尊！那個佛土所生的菩薩摩訶薩（大菩薩），和這個世界的預流果（須陀洹果）的人沒有差別。為什麼呢？就像預流果的人不會墮入惡道一樣，那個佛土的菩薩，無論是已經往生、現在往生還是將來往生的，也都斷絕了墮入惡道以及聲聞、辟支佛地的可能性，乃至沒有證得無上菩提之前，都會從一個佛土到另一個佛土，不離開諸佛和聲聞大眾。』佛告訴舍利弗：『是這樣的，是這樣的。這些菩薩摩訶薩往生到那個佛土，不會墮入聲聞、辟支佛地，乃至沒有證得無上菩提之前，都會從一個佛土到另一個佛土，常常能夠親身供養諸佛，並且將證得佛的菩提果。舍利弗！譬如預流果的人，決定會證得聲聞菩提，最終不會墮入惡道。這些菩薩也是這樣，或者從這個世界或者從其他世界，壽命終結后往生到那個佛土，他們都決定會證得阿耨多羅三藐三菩提，從一個佛土到另一個佛土，在諸佛那裡常常不遠離阿耨多羅三藐三菩提。』這時，舍利弗又對佛說：『世尊！在這個世界所有的一來向（斯陀含向）和一來果（斯陀含果），乃至住在阿羅漢向和阿羅漢果的人，和那個佛土所生的菩薩摩訶薩等同，沒有差別。』佛告訴舍利弗：『你不要這樣說。為什麼呢？在這個佛土被佛授記的菩薩摩訶薩，和那個佛土所生的菩薩等同，沒有差別。再者，舍利弗！在這個世界坐在菩提道場的菩薩，和那個佛土所生的菩薩等同，沒有差別。為什麼呢？那些菩薩行持如來的行為，不為天

【English Translation】 English version: From this world to other worlds, if their lifespan ends, in that Buddha-land, whether they have already been born, are currently being born, or will be born, they will not regress on the path to attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). They will go from one Buddha-land to another, always remaining close to the Buddhas, the World Honored Ones, and will all quickly attain unsurpassed Bodhi. At that time, Shariputra again said to the Buddha: 'World Honored One! The Bodhisattva Mahasattvas (Great Bodhisattvas) born in that land are no different from those who have attained the Srotapanna (Stream-enterer) fruit in this world. Why is that? Just as a Srotapanna does not fall into evil realms, the Bodhisattvas of that land, whether they have already been born, are currently being born, or will be born, have also cut off the possibility of falling into evil realms and the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Until they attain unsurpassed Bodhi, they will go from one Buddha-land to another, never leaving the Buddhas and the assembly of Sravakas.' The Buddha told Shariputra: 'It is so, it is so. These Bodhisattva Mahasattvas, being born in that land, will not fall into the realms of Sravakas and Pratyekabuddhas, and until they attain unsurpassed Bodhi, they will go from one Buddha-land to another, always being able to personally make offerings to the Buddhas, and will attain the fruit of Buddha's Bodhi. Shariputra! For example, a Srotapanna is certain to attain Sravaka Bodhi and will never fall into evil realms. These Bodhisattvas are also like this, whether from this world or other worlds, after their lifespan ends, being born in that land, they are all certain to attain Anuttara-samyak-sambodhi, going from one Buddha-land to another, and in the presence of the Buddhas, they are never far from Anuttara-samyak-sambodhi.' At that time, Shariputra again said to the Buddha: 'World Honored One! In this world, all those who are on the path to Sakrdagamin (Once-returner) and those who have attained the Sakrdagamin fruit, and even those who are on the path to Arhat and those who have attained the Arhat fruit, are the same as the Bodhisattva Mahasattvas born in that Buddha-land, without any difference.' The Buddha told Shariputra: 'Do not say such a thing. Why is that? The Bodhisattva Mahasattvas in this Buddha-land who have received predictions of Buddhahood from the Buddha are the same as the Bodhisattvas born in that land, without any difference. Furthermore, Shariputra! The Bodhisattvas in this world who sit in the Bodhi-mandala (place of enlightenment) are the same as the Bodhisattvas born in that land, without any difference. Why is that? Those Bodhisattvas practice the conduct of the Tathagatas (Thus Come Ones), not for the sake of the gods.'

魔之所得便，於二乘地永斷相續，從一佛剎至一佛剎，常能供養一切如來，乃至證得無上正覺。」

爾時阿難作如是念：「我今應察長老須菩提辯才之力。」作是念已白鬚菩提言：「我等應觀不動如來及聲聞眾兼彼佛土。」

時須菩提告阿難言：「汝欲見彼如來者，今應且觀上方。」

爾時阿難觀上方已，白鬚菩提言：「我極觀上方，皆空寂靜。」

須菩提言：「彼不動如來諸聲聞眾及彼佛土，亦復如是，如見上方。」

爾時舍利弗白佛言：「世尊！如佛所說，此世獲記菩薩與彼所生菩薩等無有異。世尊！我今不知以何為等？」

佛告舍利弗：「以法界等故得無有異。」

涅槃功德品第五

爾時尊者舍利弗復作是念：「世尊已說不動如來、應、正等覺修菩薩道功德無邊，又說彼土及聲聞菩薩殊勝德業廣大莊嚴。復愿世尊于茲開示彼佛滅度化跡如何。」

爾時世尊知舍利弗心之所念，告言：「舍利弗！不動如來般涅槃日，化身份布一切世界，于地獄中說諸妙法，以法調伏無量有情，皆當證得阿羅漢果，然此時獲果方滅度，前證無學人轉增其數。即於此日，授香象菩薩摩訶薩記云：『汝於我滅度后當得作佛，號曰金蓮如來、應、正等覺。』複次舍利弗！彼金蓮如

【現代漢語翻譯】現代漢語譯本：『魔所能利用的機會，在二乘（聲聞乘和緣覺乘）的境界中永遠斷絕相續，從一個佛剎到另一個佛剎，常常能夠供養一切如來，乃至證得無上正覺（無上正等正覺，即佛果）。』當時，阿難心想：『我現在應該觀察長老須菩提的辯才能力。』這樣想著，就對須菩提說：『我們應該觀察不動如來（佛名）以及聲聞弟子們和他們的佛土。』這時，須菩提告訴阿難說：『你如果想見到那位如來，現在應該先觀察上方。』當時，阿難觀察上方之後，對須菩提說：『我極力觀察上方，都是空寂靜的。』須菩提說：『那位不動如來、他的聲聞弟子們以及他們的佛土，也像你所見到的上方一樣。』當時，舍利弗對佛說：『世尊！正如佛所說，這個世界得到授記的菩薩和他們所生的菩薩是沒有任何差別的。世尊！我現在不知道以什麼為等同？』佛告訴舍利弗：『因為法界（宇宙萬法的本體）是平等的，所以沒有差別。』涅槃功德品第五當時，尊者舍利弗又這樣想：『世尊已經說了不動如來、應、正等覺（佛的十號之一）修菩薩道功德無邊，又說了他的佛土和聲聞菩薩殊勝的功德事業廣大莊嚴。又希望世尊在這裡開示那位佛滅度時的教化事蹟是怎樣的。』當時，世尊知道舍利弗心中所想，就告訴他說：『舍利弗！不動如來般涅槃（佛的入滅）的那一天，他的化身會分佈在一切世界，在地獄中宣說各種微妙的佛法，用佛法調伏無量的眾生，他們都將證得阿羅漢果（聲聞乘的最高果位），然而此時獲得果位的人才滅度，之前證得無學果位的人會增加他們的數量。就在這一天，他會給香象菩薩摩訶薩（大菩薩）授記說：『你將在我滅度之後成佛，號為金蓮如來、應、正等覺。』其次，舍利弗！那位金蓮如

【English Translation】 English version: 'The opportunity that Mara (demon) can seize is forever cut off in the realm of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and from one Buddha-field to another, they are always able to make offerings to all Tathāgatas, until they attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, i.e., Buddhahood).' At that time, Ānanda thought: 'I should now observe the eloquence of the elder Subhūti.' Having thought this, he said to Subhūti: 'We should observe the Immovable Tathāgata (Buddha's name), as well as the Śrāvaka disciples and their Buddha-land.' At this time, Subhūti said to Ānanda: 'If you wish to see that Tathāgata, you should now first observe the space above.' At that time, after Ānanda observed the space above, he said to Subhūti: 'I have observed the space above with utmost effort, and it is all empty and still.' Subhūti said: 'That Immovable Tathāgata, his Śrāvaka disciples, and their Buddha-land are also like the space above that you have seen.' At that time, Śāriputra said to the Buddha: 'World Honored One! Just as the Buddha has said, the Bodhisattvas who receive predictions in this world and the Bodhisattvas born from them are no different. World Honored One! I do not know what is meant by being equal?' The Buddha told Śāriputra: 'Because the Dharmadhātu (the essence of all phenomena) is equal, there is no difference.' Chapter Five on the Merits of Nirvana At that time, the Venerable Śāriputra again thought: 'The World Honored One has already spoken of the boundless merits of the Immovable Tathāgata, Arhat, Samyaksaṃbuddha (one of the ten epithets of a Buddha) in cultivating the Bodhisattva path, and has also spoken of the magnificent and glorious virtues of his Buddha-land and Śrāvaka Bodhisattvas. I also wish that the World Honored One would reveal here how that Buddha's teaching activities were at the time of his Parinirvana (Buddha's passing away).' At that time, the World Honored One, knowing what Śāriputra was thinking, said: 'Śāriputra! On the day of the Immovable Tathāgata's Parinirvana, his transformation bodies will be distributed throughout all worlds, and in the hells, he will proclaim various wonderful Dharmas, using the Dharma to subdue countless sentient beings, all of whom will attain the Arhat fruit (the highest attainment of the Śrāvakayāna), but those who attain the fruit at this time will pass away, and those who have previously attained the state of no-more-learning will increase in number. On this very day, he will give a prediction to the Bodhisattva Mahāsattva (great Bodhisattva) named Fragrant Elephant, saying: 'You will become a Buddha after my Parinirvana, and you will be named Golden Lotus Tathāgata, Arhat, Samyaksaṃbuddha.' Furthermore, Śāriputra! That Golden Lotus

來佛剎功德聲聞眾數，與不動如來等無有異。複次舍利弗！不動如來入般涅槃，是時大地普皆震動，一切三千大千世界震吼發聲，其聲上徹乃至阿迦尼吒天，諸天聞已即知彼佛入于涅槃。

「複次舍利弗！彼佛剎中所有叢林及諸藥草，皆悉傾向不動如來涅槃之處。是時天人悉以華鬘雜香及諸衣服而散佛上，所散香花周匝圍繞高一由旬。複次舍利弗！彼涅槃時，三千大千世界所有天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，皆向不動如來合掌作禮。他方諸天以佛神力，悉皆得見入般涅槃。是諸天人經七晝夜心懷悲惱，不受人天嬉戲娛樂亦無慾想，互相謂言：『不動如來為世光明作眾生眼，今取滅度一何速哉。』舍利弗！若菩薩摩訶薩從此世界或余世界，于命終後生彼佛剎，若現生彼皆得授阿耨多羅三藐三菩提記，非可以百數而數，彼以千數及百千數。舍利弗！是百千菩薩摩訶薩數者，應知入如來數皆入佛數，皆入佛數入一切智性數。若有菩薩摩訶薩當生彼剎者，亦皆得入如來等數，舍利弗！除彼不退菩薩摩訶薩。所餘菩薩於此世界，若不聞稱讚不動如來功德法門者，皆為惡魔之所攝受。

「複次舍利弗！不動如來般涅槃后，乃至正法住世，彼佛剎中所生菩薩摩訶薩亦當入其數。所以者何

【現代漢語翻譯】現代漢語譯本：在不動佛（Akshobhya Buddha）的佛土中，聲聞弟子的數量和不動如來一樣，沒有差別。舍利弗（Sariputra）！再者，當不動如來入般涅槃（Parinirvana）時，大地會普遍震動，整個三千大千世界都會發出震吼的聲音，這聲音會一直傳到阿迦尼吒天（Akanistha Heaven）。諸天聽到后，就知道佛陀已經入于涅槃。再者，舍利弗！那個佛土中所有的叢林和藥草，都會傾向於不動如來涅槃的地方。那時，天人和眾神會用花環、各種香料和衣服散在佛陀身上，散落的香花會圍繞著佛陀，高有一由旬（Yojana）。舍利弗！再者，當佛陀涅槃時，三千大千世界中所有的天、龍、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等，都會向不動如來合掌作禮。其他世界的諸天也會因為佛陀的神力，看到佛陀入般涅槃。這些天人和眾神會連續七個晝夜都感到悲傷和煩惱，不接受人間的嬉戲娛樂，也沒有任何慾望，他們會互相說：『不動如來是世間的光明，是眾生的眼睛，現在卻這麼快就入滅了。』舍利弗！如果菩薩摩訶薩（Bodhisattva Mahasattva）從這個世界或其他世界，在命終后往生到那個佛土，或者現在就生在那裡，他們都會得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）的授記，其數量不是幾百個，而是幾千個甚至幾百千個。舍利弗！這幾百千個菩薩摩訶薩的數量，應該知道他們都進入瞭如來的行列，都進入了佛的行列，都進入了一切智的行列。如果有菩薩摩訶薩將要往生到那個佛土，他們也都會進入如來的行列。舍利弗！除了那些不退轉的菩薩摩訶薩之外，其餘的菩薩如果在這個世界沒有聽聞讚歎不動如來功德的法門，都會被惡魔所攝受。再者，舍利弗！不動如來入般涅槃后，乃至正法住世期間，那個佛土所出生的菩薩摩訶薩也會進入這個行列。這是為什麼呢？

【English Translation】 English version: In the Buddha-field of Akshobhya Buddha, the number of Shravakas (hearers) is no different from that of Akshobhya Tathagata. Furthermore, Sariputra! When Akshobhya Tathagata enters Parinirvana, the earth will universally shake, and the entire three-thousand great thousand world will emit a roaring sound, which will reach up to the Akanistha Heaven. Upon hearing this, the devas (gods) will know that the Buddha has entered Nirvana. Furthermore, Sariputra! All the forests and herbs in that Buddha-field will incline towards the place where Akshobhya Tathagata enters Nirvana. At that time, devas and humans will scatter garlands, various fragrances, and clothing upon the Buddha, and the scattered fragrant flowers will surround the Buddha, reaching a height of one Yojana. Furthermore, Sariputra! At the time of Nirvana, all the devas, nagas (dragons), yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, etc., in the three-thousand great thousand world will join their palms and pay homage to Akshobhya Tathagata. Devas from other worlds, through the Buddha's divine power, will also see the Buddha entering Parinirvana. These devas and humans will feel sorrow and distress for seven days and nights, not engaging in human amusements or pleasures, and having no desires. They will say to each other: 'Akshobhya Tathagata is the light of the world, the eyes of sentient beings, yet he has entered extinction so quickly.' Sariputra! If Bodhisattva Mahasattvas from this world or other worlds are reborn in that Buddha-field after their death, or are born there in their present life, they will all receive the prediction of Anuttara-samyak-sambodhi, and their number will not be in the hundreds, but in the thousands or even hundreds of thousands. Sariputra! The number of these hundreds of thousands of Bodhisattva Mahasattvas should be known to have entered the ranks of the Tathagata, the ranks of the Buddha, and the ranks of all-knowing wisdom. If there are Bodhisattva Mahasattvas who are to be born in that Buddha-field, they will also enter the ranks of the Tathagata. Sariputra! Except for those non-retrogressing Bodhisattva Mahasattvas, the rest of the Bodhisattvas in this world, if they have not heard the Dharma-gate praising the merits of Akshobhya Tathagata, will all be taken over by evil demons. Furthermore, Sariputra! After Akshobhya Tathagata enters Parinirvana, and even while the True Dharma remains in the world, the Bodhisattva Mahasattvas born in that Buddha-field will also enter this rank. Why is this so?

？由彼如來本願力故。是諸菩薩若於后時受生彼者，應當讀誦百八法門，讀誦茲已方能受持彼一切法。不動如來之所安立一百八法門本性，我滅度后若有菩薩摩訶薩當生彼剎者，亦當讀誦一百八法門，及能受持一切法門。舍利弗！不動如來、應、正等覺善能攝受諸菩薩摩訶薩，佛雖滅度，其說法聲及莊嚴功德與佛在世等無有異。

「複次舍利弗！彼不動如來、應、正等覺從身出火而自阇維，舍利遺形皆作金色。譬如低彌羅樹隨分斷處皆有卍(音萬)字之文，如來舍利亦復如是。複次舍利弗！不動如來所有舍利分分周圓，表裡皆有吉祥之相(相表之文其狀如下)卍。舍利弗！譬如補羅迦樹，隨解之處中表皆有吉祥之文。彼佛舍利亦復如是。舍利弗！彼國眾生為供舍利起七寶塔，遍滿三千大千世界，又以金色千葉蓮華而為供養，其大千世界即以塔華而為嚴飾。

「複次舍利弗！若諸菩薩于不動佛國將滅度者，臨壽終時曾不失念，而見如是種種瑞相。或有菩薩見當生土，無有如來自方作佛，或見彼有佛當即奉事。或見菩薩入于母胎，或見菩薩被大甲冑，或見舍家趣于非家，或見坐于道場降伏魔軍，或見菩薩證一切智智，或見菩薩于某世界成等正覺轉於法輪。或有菩薩住虛空中，自身漸滅不遺少分。譬然濕草煙氣

【現代漢語翻譯】現代漢語譯本：'由於彼佛如來的本願力，這些菩薩如果將來往生到那個佛國，應當誦讀一百零八法門。誦讀之後，才能受持彼佛的一切法。不動如來所安立的一百零八法門的本性是，我滅度后，如果有菩薩摩訶薩將往生到那個佛剎，也應當誦讀一百零八法門，並且能夠受持一切法門。舍利弗！不動如來、應、正等覺善於攝受諸菩薩摩訶薩。佛雖然滅度，但其說法之聲和莊嚴功德與佛在世時一樣，沒有任何差別。' '再者，舍利弗！彼不動如來、應、正等覺從自身發出火焰而自行火化，舍利遺骸都呈現金色。譬如低彌羅樹，無論在哪個斷裂處都有卍（音萬）字形的紋路，如來的舍利也像這樣。再者，舍利弗！不動如來的所有舍利，每一部分都圓滿周正，內外都有吉祥的紋相（紋相的形狀如下：卍）。舍利弗！譬如補羅迦樹，無論在哪個剖開的地方，中間和表面都有吉祥的紋路。彼佛的舍利也像這樣。舍利弗！那個佛國的眾生爲了供奉舍利，建造七寶塔，遍佈三千大千世界，又用金色的千葉蓮花來供養，整個大千世界都用寶塔和蓮花來莊嚴裝飾。' '再者，舍利弗！如果諸菩薩在不動佛國將要滅度，在臨終時不會失去正念，並且會看到各種瑞相。有的菩薩會看到自己將要往生的國土，沒有如來，自己將要成佛；有的菩薩會看到那裡有佛，將立即去侍奉；有的菩薩會看到自己入于母胎；有的菩薩會看到自己披上鎧甲；有的菩薩會看到自己捨棄家庭出家；有的菩薩會看到自己坐在道場降伏魔軍；有的菩薩會看到自己證得一切智智；有的菩薩會看到自己在某個世界成等正覺，轉動法輪。有的菩薩會住在虛空中，自身逐漸消失，不留一絲痕跡，就像濕草燃燒時的煙氣一樣。'

【English Translation】 English version: 'Due to the power of the original vows of that Tathagata, if these Bodhisattvas are to be reborn in that Buddha-land in the future, they should recite the one hundred and eight Dharma-gates. Only after reciting these can they uphold all the Dharmas of that Buddha. The nature of the one hundred and eight Dharma-gates established by Akshobhya Tathagata is such that, after my Parinirvana, if there are Bodhisattva-Mahasattvas who are to be born in that Buddha-field, they should also recite the one hundred and eight Dharma-gates and be able to uphold all Dharma-gates. Shariputra! Akshobhya Tathagata, the Arhat, the Perfectly Enlightened One, is skilled in embracing all Bodhisattva-Mahasattvas. Although the Buddha has passed into Parinirvana, the sound of his teachings and his majestic virtues are no different from when the Buddha was alive.' 'Furthermore, Shariputra! That Akshobhya Tathagata, the Arhat, the Perfectly Enlightened One, emitted fire from his body and cremated himself, and the relics that remained were all golden in color. Just as the Timira tree has the mark of a Swastika (卍) wherever it is broken, so too are the relics of the Tathagata. Furthermore, Shariputra! All the relics of Akshobhya Tathagata are perfectly round and complete, and both inside and out they have auspicious marks (the shape of the marks is as follows: 卍). Shariputra! Just as the Palasha tree has auspicious marks both inside and out wherever it is cut, so too are the relics of that Buddha. Shariputra! The beings of that land build seven-jeweled pagodas to enshrine the relics, filling the three thousand great thousand worlds, and they also make offerings with golden thousand-petaled lotuses, thus adorning the great thousand worlds with pagodas and lotuses.' 'Furthermore, Shariputra! If Bodhisattvas in Akshobhya's Buddha-land are about to pass into Parinirvana, they will not lose their mindfulness at the time of their death, and they will see various auspicious signs. Some Bodhisattvas will see the land where they are to be reborn, where there is no Tathagata, and they will become Buddhas themselves; some will see that there is a Buddha there and will immediately go to serve him; some will see themselves entering a mother's womb; some will see themselves wearing great armor; some will see themselves leaving home to become renunciates; some will see themselves sitting in the Bodhimanda, subduing the armies of Mara; some will see themselves attaining all-knowing wisdom; some will see themselves becoming Perfectly Enlightened in a certain world, turning the Wheel of Dharma. Some Bodhisattvas will dwell in the empty space, and their bodies will gradually disappear, leaving not a trace, just like the smoke from burning wet grass.'

上騰，漸以消散至於滅盡。舍利弗！是諸菩薩既滅度已，一切天人備修供養。

「複次舍利弗！不動如來以大涅槃，般涅槃已正法住世經百千劫。」

時舍利弗白佛言：「世尊！不動如來正法所住，是何等劫？」

佛告舍利弗：「二十小劫以為一劫，彼住如是百千劫數。舍利弗！正法滅已，有大光明照十方界，地皆震動發大音聲。然彼非天魔之所能壞，亦非如來及聲聞眾而自沉隱。但由彼時人少有聽聞多無慾樂，能說法者皆悉遠之。既于正法寡聞轉增不信，不信增長則無精勤。知法比丘自當退靜，觀無樂欲不復弘宣，彼佛微言漸當隱沒。」

往生因緣品第六

爾時尊者舍利弗白佛言：「世尊！菩薩摩訶薩以何因緣善根之力，于彼佛剎而得受生？」

佛告舍利弗：「若菩薩摩訶薩欲生妙喜世界者，應學不動如來往昔行菩薩行，發弘誓心願生其國，如是行愿能作因緣生彼佛剎。

「複次舍利弗！菩薩摩訶薩行檀波羅蜜時，以此相應善根迴向無上菩提，愿與不動如來共相會遇，舍利弗！以此因緣當生彼界。如是菩薩摩訶薩行屍波羅蜜，乃至般若波羅蜜亦復如是。

「複次舍利弗！不動如來光明普照三千大千佛之剎土，愿于來世當見此光證無上覺，因見光已成大菩提，復以

【現代漢語翻譯】現代漢語譯本向上升騰，逐漸消散直至完全滅盡。舍利弗（Śāriputra）！這些菩薩（Bodhisattva）滅度之後，一切天人和阿修羅都會準備供養。『再者，舍利弗！不動如來（Akshobhya Tathagata）以大涅槃（Mahāparinirvāṇa）般涅槃（Parinirvāṇa）后，正法（Saddharma）住世的時間長達百千劫。』這時，舍利弗對佛說：『世尊！不動如來的正法所住世的時間，是何種劫？』佛告訴舍利弗：『二十個小劫（Antarakalpa）算作一個劫（Kalpa），他的正法住世的時間是這樣百千劫。舍利弗！正法滅盡后，會有大光明照耀十方世界，大地都會震動發出巨大的聲音。然而，這光明不是天魔（Deva-māra）所能破壞的，也不是如來（Tathagata）和聲聞（Śrāvaka）弟子們自己隱沒的。只是因為那時人們很少聽聞佛法，大多沒有慾望和興趣，能說法的人都遠離了。既然對正法聽聞很少，就會逐漸增長不信，不信增長就會沒有精進。瞭解佛法的比丘（Bhikṣu）自然會退隱靜修，看到人們沒有興趣就不再弘揚佛法，這位佛的微妙教言就會逐漸隱沒。』往生因緣品第六這時，尊者舍利弗對佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahāsattva）以何種因緣和善根的力量，能在那個佛剎（Buddhakṣetra）得到受生？』佛告訴舍利弗：『如果菩薩摩訶薩想要往生妙喜世界（Abhirati），就應當學習不動如來往昔所行的菩薩行，發弘誓願（praṇidhāna）愿生那個佛國，這樣的修行和願力能作為往生那個佛剎的因緣。『再者，舍利弗！菩薩摩訶薩在行佈施波羅蜜（Dāna-pāramitā）時，以此相應的善根迴向無上菩提（Anuttarā-samyak-saṃbodhi），愿與不動如來共同相遇。舍利弗！以此因緣應當往生那個世界。像這樣，菩薩摩訶薩行持戒波羅蜜（Śīla-pāramitā），乃至般若波羅蜜（Prajñā-pāramitā）也是如此。『再者，舍利弗！不動如來的光明普照三千大千佛剎（trisāhasra-mahāsāhasra-lokadhātu），愿在未來世能見到這光明，證得無上覺悟，因見到光明而成就大菩提（Mahābodhi），又以

【English Translation】 English version Ascending, they gradually dissipate until they are completely extinguished. Shariputra (Śāriputra)! After these Bodhisattvas (Bodhisattva) have passed away, all gods and humans will prepare offerings. 'Furthermore, Shariputra! After the Tathagata Akshobhya (Akshobhya Tathagata) enters Mahāparinirvāṇa (Mahāparinirvāṇa), the True Dharma (Saddharma) will remain in the world for hundreds of thousands of kalpas.' Then, Shariputra said to the Buddha, 'World Honored One! What kind of kalpa is the duration of the True Dharma of Tathagata Akshobhya?' The Buddha told Shariputra, 'Twenty small kalpas (Antarakalpa) make one kalpa (Kalpa), and his True Dharma will remain for such hundreds of thousands of kalpas. Shariputra! After the True Dharma has perished, there will be great light illuminating the ten directions, and the earth will shake, producing a great sound. However, this light cannot be destroyed by the Deva-māra (Deva-māra), nor will the Tathagata (Tathagata) and the Śrāvaka (Śrāvaka) disciples hide themselves. It is only because at that time, people rarely hear the Dharma, and most have no desire or interest, and those who can teach the Dharma will stay away. Since they hear little of the True Dharma, their disbelief will gradually increase, and with increased disbelief, there will be no diligence. The Bhikṣus (Bhikṣu) who understand the Dharma will naturally retreat into quiet practice, and seeing that people have no interest, they will no longer propagate the Dharma, and the subtle teachings of that Buddha will gradually disappear.' Chapter Six: The Causes and Conditions for Rebirth At that time, the Venerable Shariputra said to the Buddha, 'World Honored One! By what causes and conditions and the power of good roots can a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) be reborn in that Buddha-field (Buddhakṣetra)?' The Buddha told Shariputra, 'If a Bodhisattva-mahāsattva wishes to be reborn in the Abhirati world, they should learn the Bodhisattva practices that Tathagata Akshobhya practiced in the past, make a great vow (praṇidhāna) to be born in that Buddha-land, and such practices and vows can serve as the causes and conditions for rebirth in that Buddha-field.' 'Furthermore, Shariputra! When a Bodhisattva-mahāsattva practices the perfection of giving (Dāna-pāramitā), they dedicate the corresponding good roots to Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi), wishing to meet with Tathagata Akshobhya. Shariputra! By this cause and condition, they should be born in that world. Likewise, when a Bodhisattva-mahāsattva practices the perfection of morality (Śīla-pāramitā), and even the perfection of wisdom (Prajñā-pāramitā), it is the same.' 'Furthermore, Shariputra! The light of Tathagata Akshobhya illuminates the trisāhasra-mahāsāhasra-lokadhātu (trisāhasra-mahāsāhasra-lokadhātu), wishing to see this light in the future and attain unsurpassed enlightenment, and by seeing the light, achieve Mahābodhi (Mahābodhi), and again with'

身光遍滿世界，舍利弗！菩薩以是因緣當生彼土。

「複次舍利弗！彼不動如來應正等覺諸聲聞眾無量無邊，愿我當見，見已起如是行，證佛菩提。證菩提時，亦有如是無量無數諸聲聞眾。舍利弗！以是因緣故，菩薩摩訶薩于彼佛剎而得受生。

「複次舍利弗！彼佛剎中菩薩摩訶薩無量無邊，我當欲見此諸菩薩，行禪定行愿當隨學，與諸菩薩處處結集，同學同乘同俱究竟。愿當會遇欲求圓滿大慈悲者，欲求菩提及沙門者，舍離二乘心者，安住真實空性者，于佛如來一切智性及法僧名號念住相續者。舍利弗！若善男子善女人聞是色類菩薩名者，于彼佛剎當得受生；何況與般若波羅蜜相應善根，迴向不動如來應正等覺。舍利弗！以是因緣，是人于彼佛土決定當生。

「複次舍利弗！若菩薩摩訶薩愿生彼佛剎者，于東方無量世界諸佛如來說微妙法及聲聞眾，應以其像隨念在前，愿我當證菩提說微妙法，及聲聞眾皆如彼佛。舍利弗！是諸菩薩應修三種隨念善根，愿與一切眾生平等共習，以此善根迴向阿耨多羅三藐三菩提。舍利弗！如是菩薩迴向善根無有限量。假使一切眾生各持一器量等虛空，作如是言：『丈夫！彼之善根分與於我。』舍利弗！此諸善根若有色相，給與眾生皆滿其器各各持去，而彼善根亦無

【現代漢語翻譯】現代漢語譯本：舍利弗（Śāriputra），菩薩因為這個因緣，應當往生到那個佛土，全身的光芒遍滿世界。再者，舍利弗！彼不動如來（Akṣobhya-tathāgata）應正等覺的聲聞弟子們無量無邊，我願意見到他們，見到后發起這樣的修行，證得佛的菩提。證得菩提時，也會有這樣無量無數的聲聞弟子。舍利弗！因為這個因緣，菩薩摩訶薩才能在那佛剎得到受生。再者，舍利弗！那個佛剎中的菩薩摩訶薩無量無邊，我應當想見到這些菩薩，修習禪定，隨學他們的願行，與諸菩薩在各處聚集，同學同乘，一同達到究竟。我願會遇那些尋求圓滿大慈悲的人，尋求菩提和沙門（śramaṇa）之道的人，舍離二乘心的人，安住于真實空性的人，對於佛如來的一切智性以及法僧的名號念住相續的人。舍利弗！如果善男子善女人聽到這類菩薩的名字，就能在那佛剎得到受生；更何況是與般若波羅蜜（Prajñāpāramitā）相應的善根，迴向給不動如來應正等覺。舍利弗！因為這個因緣，這個人必定會往生到那個佛土。再者，舍利弗！如果菩薩摩訶薩愿生到那個佛剎，對於東方無量世界諸佛如來說微妙法以及聲聞弟子，應當以他們的形象隨念在心中，愿我證得菩提時也能說微妙法，以及聲聞弟子都像那些佛一樣。舍利弗！這些菩薩應當修習三種隨念善根，愿與一切眾生平等共同修習，以此善根迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。舍利弗！這樣的菩薩迴向的善根是不會窮盡的。假使一切眾生各自拿著一個器皿，其容量等同虛空，並說：『丈夫！請把你的善根分給我。』舍利弗！如果這些善根有形色，分給眾生，讓他們都裝滿各自的器皿拿走，而這些善根也不會減少。

【English Translation】 English version: Śāriputra, because of this cause and condition, Bodhisattvas should be born in that land, their body's light pervading the world. Furthermore, Śāriputra, the Śrāvaka (hearer) assembly of that Tathāgata Akṣobhya, the Perfectly Enlightened One, is immeasurable and boundless. I wish to see them, and having seen them, to initiate such practices, and attain the Bodhi of the Buddha. When attaining Bodhi, there will also be such immeasurable and countless Śrāvaka assemblies. Śāriputra, because of this cause and condition, Bodhisattva Mahāsattvas are able to be born in that Buddha-kṣetra (Buddha-field). Furthermore, Śāriputra, the Bodhisattva Mahāsattvas in that Buddha-kṣetra are immeasurable and boundless. I should wish to see these Bodhisattvas, practice meditation, follow their vows and practices, gather with the Bodhisattvas in all places, study together, travel together, and together reach the ultimate. I wish to encounter those who seek perfect great compassion, those who seek Bodhi and the path of the śramaṇa, those who have abandoned the mind of the two vehicles, those who abide in true emptiness, and those who continuously dwell in mindfulness of the Buddha Tathāgata's all-knowing nature and the names of the Dharma and Sangha. Śāriputra, if good men and good women hear the names of these kinds of Bodhisattvas, they will be able to be born in that Buddha-kṣetra; how much more so if they have good roots corresponding to Prajñāpāramitā, and dedicate them to the Tathāgata Akṣobhya, the Perfectly Enlightened One. Śāriputra, because of this cause and condition, this person will definitely be born in that Buddha-land. Furthermore, Śāriputra, if a Bodhisattva Mahāsattva wishes to be born in that Buddha-kṣetra, regarding the Buddhas in the immeasurable worlds of the East who speak the subtle Dharma, and their Śrāvaka disciples, they should keep their images in mind, wishing that when I attain Bodhi, I will also speak the subtle Dharma, and that my Śrāvaka disciples will be like those Buddhas. Śāriputra, these Bodhisattvas should cultivate three kinds of mindfulness good roots, wishing to practice them equally with all sentient beings, and dedicate these good roots to anuttarā-samyak-saṃbodhi. Śāriputra, the good roots dedicated by such Bodhisattvas are inexhaustible. Suppose all sentient beings each held a vessel, the capacity of which was equal to space, and said: 'O man! Please share your good roots with me.' Śāriputra, if these good roots had form and color, and were given to sentient beings, filling each of their vessels, and they each took them away, these good roots would not diminish.

窮盡。以迴向阿耨多羅三藐三菩提，無有限量不可移轉故。舍利弗！彼三隨念所成迴向一切種智，以此善根三寶隨轉。舍利弗！若有菩薩成此善根，應知不墮一切惡趣，而能摧伏波旬及諸魔眾，于彼彼佛剎隨樂受生。乃至南西北方四維上下亦復如是，皆得隨愿受生。是故菩薩摩訶薩於此隨念善根應當積集，彼積集已應迴向不動如來，故於彼剎當得受生。

「複次舍利弗！不動如來佛剎功德廣大莊嚴，于無量佛剎中彼皆無有。是故菩薩摩訶薩應當發如是心，我以此善根愿當見彼土，彼土莊嚴愿當攝受，亦愿當見彼諸菩薩。舍利弗！以此因緣，菩薩當生彼國。舍利弗！菩薩摩訶薩愿生彼佛剎者，應發增上樂欲之心。舍利弗！若善男子善女人發增上心，我皆與記于彼佛剎而得受生。舍利弗！譬如有城，無有樓閣園林池沼，亦無象馬遊行之處。彼城之王雖有力安處，而城無樓閣諸功德故，則非莊嚴。舍利弗！我此佛剎亦復如是，無彼功德故則非嚴飾。舍利弗！我此剎中若有如是功德莊嚴，則如不動如來佛剎嚴勝。舍利弗！若菩薩摩訶薩愿當攝受清凈佛剎者，應如不動如來往修菩薩行，植眾德本嚴凈佛剎已，及當如是攝取功德。

「複次舍利弗！如我今時得阿耨多羅三藐三菩提已，調伏無量眾生，於二乘道皆獲果證

【現代漢語翻譯】現代漢語譯本窮盡這些善根，以迴向阿耨多羅三藐三菩提（無上正等正覺），因為這種迴向是不可動搖的。舍利弗（佛陀十大弟子之一）！這三種隨念所成就的迴向，能使一切智慧增長，並以此善根隨順三寶（佛、法、僧）的教導。舍利弗！如果菩薩成就了這種善根，應當知道他不會墮入一切惡道，而且能夠摧伏波旬（魔王）和各種魔眾，在各個佛剎（佛的國土）中隨心所欲地受生。乃至在南西北方、四維（東南、東北、西南、西北）上下等各個方向也是如此，都能隨愿受生。因此，菩薩摩訶薩應當積聚這種隨唸的善根，積聚之後應當迴向給不動如來（佛名），這樣就能在那佛剎中得到受生。「再者，舍利弗！不動如來佛剎的功德廣大莊嚴，在無量佛剎中都是沒有的。因此，菩薩摩訶薩應當發這樣的心願：我以此善根，愿能見到那個佛土，那個佛土的莊嚴愿能被我攝受，也愿能見到那裡的菩薩們。舍利弗！因為這個因緣，菩薩就能往生到那個佛國。舍利弗！菩薩摩訶薩如果愿生那個佛剎，應當發起增上樂欲之心。舍利弗！如果善男子善女人發起了增上心，我都會為他們授記，他們將會在那個佛剎得到受生。舍利弗！譬如有一座城，沒有樓閣、園林、池沼，也沒有象馬等可以安頓的地方。這座城的國王雖然有能力安頓，但因為城中沒有樓閣等功德，所以就不是莊嚴的。舍利弗！我的這個佛剎也是如此，因為沒有那些功德，所以就不是莊嚴的。舍利弗！如果我的這個佛剎中有像那樣的功德莊嚴，就會像不動如來佛剎那樣殊勝。舍利弗！如果菩薩摩訶薩希望攝受清凈的佛剎，應當像不動如來那樣，往昔修行菩薩道，種植各種功德根本，莊嚴清凈佛剎，並且應當像那樣攝取功德。「再者，舍利弗！就像我現在證得阿耨多羅三藐三菩提（無上正等正覺）之後，調伏了無量眾生，使他們在二乘道（聲聞乘和緣覺乘）都獲得了果證。

【English Translation】 English version Exhausting these roots of good, they are dedicated to Anuttara-samyak-sambodhi (supreme perfect enlightenment), because this dedication is unshakeable. Shariputra (one of the Buddha's ten great disciples)! The dedication accomplished by these three kinds of mindfulness enables all wisdom to grow, and with these roots of good, one follows the teachings of the Three Jewels (Buddha, Dharma, Sangha). Shariputra! If a Bodhisattva accomplishes these roots of good, it should be known that they will not fall into any evil paths, and they will be able to subdue Mara (the demon king) and all the demon hosts, and be reborn in any Buddha-field (Buddha's land) as they wish. Even in the south, north, west, four intermediate directions (southeast, northeast, southwest, northwest), above and below, it is the same, they can be reborn as they wish. Therefore, a Bodhisattva Mahasattva should accumulate these roots of good from mindfulness, and after accumulating them, they should dedicate them to the Immovable Tathagata (Buddha's name), so that they can be reborn in that Buddha-field. 「Furthermore, Shariputra! The merits and virtues of the Immovable Tathagata's Buddha-field are vast and magnificent, and they are not found in countless other Buddha-fields. Therefore, a Bodhisattva Mahasattva should make this aspiration: 'With these roots of good, may I see that land, may the magnificence of that land be embraced by me, and may I see the Bodhisattvas there.' Shariputra! Because of this cause, the Bodhisattva will be reborn in that Buddha-land. Shariputra! If a Bodhisattva Mahasattva wishes to be reborn in that Buddha-field, they should generate a supreme desire. Shariputra! If a good man or good woman generates a supreme mind, I will give them a prediction that they will be reborn in that Buddha-field. Shariputra! It is like a city that has no towers, gardens, ponds, or places for elephants and horses to settle. Although the king of this city has the power to settle, because the city has no merits such as towers, it is not magnificent. Shariputra! My Buddha-field is also like this, because it does not have those merits, it is not magnificent. Shariputra! If my Buddha-field had such merits and magnificence, it would be as excellent as the Immovable Tathagata's Buddha-field. Shariputra! If a Bodhisattva Mahasattva wishes to embrace a pure Buddha-field, they should, like the Immovable Tathagata, cultivate the Bodhisattva path in the past, plant the roots of various merits, purify and adorn the Buddha-field, and should embrace merits in that way. 「Furthermore, Shariputra! Just as I have now attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), I have tamed countless sentient beings, and they have all attained the fruits of the Two Vehicles (Shravakayana and Pratyekabuddhayana).

，及我聲聞所調伏者悉皆積聚，方彼如來諸聲聞眾，百分不及一、千分不及一，百千分、億百千分、數分、算分、喻分、鄔波尼殺曇分亦不及一。何以故？由數無量故；若言解脫則無有異。且止斯事。舍利弗！彼彌勒如來當出於世，諸聲聞眾及彼調伏所餘聲聞，以方不動如來聲聞之數，不及之分如上應知。舍利弗！由彼如來於一說法，善能調伏無量有情。然彼世尊之所攝受，無有能知其數量者。舍利弗！我之聲聞及彌勒如來諸聲聞眾，乃至賢劫諸佛世尊所有聲聞，及彼聲聞當所調伏餘聲聞眾，彼皆積聚比不動如來諸聲聞眾，百分不及一，乃至鄔波尼殺曇分亦不及一。何以故？其數多故；解脫無異故。」

時舍利弗白佛言：「世尊！如我解佛所說義者，應知彼阿羅漢剎非愚夫剎。何以故？彼佛剎中阿羅漢多故。」

佛告舍利弗：「如是如是，如汝所說，彼佛剎中多漏盡阿羅漢故。複次舍利弗！此三千大千世界星宿數量，不如彼佛聲聞眾多。由彼如來於一說法，無量有情得阿羅漢。舍利弗！此三千大千世界星宿猶有數量，彼一一會，無量有情得阿羅漢故，諸會聲聞無有數量。

「複次舍利弗！彼剎天人殖眾善本，余界人天縱以天眼亦不能見。舍利弗！假令余界諸天及人，往彼剎中善男子善女人所，盡其

【現代漢語翻譯】現代漢語譯本：還有我（釋迦牟尼佛）所調伏的聲聞弟子們全部聚集起來，與不動如來（Akshobhya）的聲聞弟子們相比，百分之一都比不上，千分之一也比不上，乃至百千分之一、億百千分之一、數分之一、算分之一、譬喻分之一、鄔波尼殺曇分之一（upanishad,極微小的數量單位）也比不上。為什麼呢？因為他們的數量是無量的。如果說解脫的境界，則沒有差別。這件事就到此為止吧。舍利弗（Sariputra）！彌勒如來（Maitreya）將來會出現在世間，他的聲聞弟子們以及他所調伏的其餘聲聞弟子，與不動如來的聲聞弟子數量相比，比不上的程度如上面所說。舍利弗！因為那位如來（不動如來）一次說法，就能善巧地調伏無量的眾生。然而那位世尊所攝受的眾生，沒有人能夠知道他們的數量。舍利弗！我的聲聞弟子們和彌勒如來的聲聞弟子們，乃至賢劫（bhadrakalpa）中所有佛世尊的聲聞弟子，以及他們所調伏的其餘聲聞弟子，全部聚集起來，與不動如來的聲聞弟子相比，百分之一都比不上，乃至鄔波尼殺曇分之一也比不上。為什麼呢？因為他們的數量太多了；解脫的境界沒有差別。

當時，舍利弗對佛說：『世尊！依我理解佛所說的意義，應該知道那個阿羅漢（arhat）的佛剎不是凡夫的佛剎。為什麼呢？因為那個佛剎中阿羅漢很多。』

佛告訴舍利弗：『是這樣的，是這樣的，正如你所說，那個佛剎中有很多漏盡的阿羅漢。再者，舍利弗！這個三千大千世界（trisahasra-mahāsāhasra-lokadhātu）的星宿數量，比不上那個佛的聲聞弟子眾多。因為那位如來一次說法，就有無量的眾生證得阿羅漢果。舍利弗！這個三千大千世界的星宿還有數量，而那個佛的每一次法會，都有無量的眾生證得阿羅漢果，所以法會上的聲聞弟子是無法計數的。

『再者，舍利弗！那個佛剎的天人們種植了許多善根，其他世界的天人即使有天眼也看不到。舍利弗！假設其他世界的天人和人，到那個佛剎中善男子善女人那裡，用盡他們

【English Translation】 English version: And all those who are disciplined by my (Shakyamuni Buddha) voice-hearers, when gathered together, compared to the assembly of voice-hearers of that Tathagata (Akshobhya), they are not even one in a hundred, not even one in a thousand, not even one in a hundred thousand, not even one in a hundred million, not even one in a fraction, not even one in a calculation, not even one in a simile, not even one in an upanishad (upanishad, an extremely small unit of quantity). Why is that? Because their number is immeasurable; if we speak of liberation, there is no difference. Let this matter rest. Shariputra (Sariputra)! That Maitreya Tathagata (Maitreya) will appear in the world, and the assembly of his voice-hearers and the remaining voice-hearers he disciplines, compared to the number of voice-hearers of the Immovable Tathagata, the degree to which they are incomparable is as described above. Shariputra! Because that Tathagata, in one discourse, is able to skillfully discipline immeasurable sentient beings. However, those who are received by that World-Honored One, no one can know their number. Shariputra! My voice-hearers and the voice-hearers of Maitreya Tathagata, and even all the voice-hearers of the World-Honored Buddhas of this Bhadrakalpa (bhadrakalpa), and the remaining voice-hearers they discipline, when all gathered together, compared to the assembly of voice-hearers of the Immovable Tathagata, they are not even one in a hundred, not even one in an upanishad. Why is that? Because their number is too great; the state of liberation is no different.

At that time, Shariputra said to the Buddha: 'World-Honored One! As I understand the meaning of what the Buddha has said, it should be known that that Arhat (arhat) Buddha-field is not a field of ordinary people. Why is that? Because there are many Arhats in that Buddha-field.'

The Buddha told Shariputra: 'It is so, it is so, as you have said, there are many Arhats who have exhausted their outflows in that Buddha-field. Furthermore, Shariputra! The number of stars in this three-thousand-great-thousand world (trisahasra-mahāsāhasra-lokadhātu) is not as great as the number of voice-hearers of that Buddha. Because that Tathagata, in one discourse, has immeasurable sentient beings attain the Arhat fruit. Shariputra! The stars in this three-thousand-great-thousand world still have a number, but in each assembly of that Buddha, immeasurable sentient beings attain the Arhat fruit, so the voice-hearers in the assemblies are countless.'

'Furthermore, Shariputra! The gods and humans in that Buddha-field have planted many roots of goodness, and the gods and humans of other realms, even with divine eyes, cannot see them. Shariputra! Suppose the gods and humans of other realms go to the good men and good women in that Buddha-field, using all their

天眼亦不得見。若人聞此功德稱揚法門，聞已受持讀誦通利，彼善男子等皆于不動如來往昔行菩薩行時皆已見聞，是故聞此法門即得信心清凈。舍利弗！東方一切世界諸剎土中，若菩薩乘人或聲聞乘人，於此法門讀誦通利者，其數甚多。彼諸菩薩及聲聞人，由願力故於不動剎中，若已生、現生、當生，唯除不退菩薩，由彼菩薩于諸剎中當得阿耨多羅三藐三菩提故。南西北方四維上下亦復如是。舍利弗！彼不動如來於妙喜世界及他方剎土，在菩薩等乘中而為上首。舍利弗！若有善男子善女人聞不動如來功德法門，善能受持讀誦通利，愿生彼剎者，乃至命終，不動如來常為護念，不使諸魔及魔眷屬退轉其心。舍利弗！應知是善男子或善女人乃至無上菩提，無有退轉之怖，亦無水火刀杖惡獸毒蟲之所損害，亦不為人非人等之所怖畏。何以故？由不動如來常加護念，于彼佛剎當受生故。

「舍利弗！譬如日輪雖復遙遠，與閻浮提眾生而作光明。不動如來亦復如是，雖在遙遠，能與他界諸菩薩眾而作光明。舍利弗！譬如比丘有天眼者，能見遠方諸善惡色。不動如來雖在彼剎，余世界中諸菩薩眾所有形類等色皆悉能見。舍利弗！又如比丘得心自在，獲彼神通波羅蜜者，雖在遙遠了知一切有情之心。不動如來亦復如是，能知余

【現代漢語翻譯】現代漢語譯本天眼也無法看見。如果有人聽聞這個稱揚功德的法門，聽聞后能接受、持守、讀誦並通達理解，這些善男子等，都是在不動如來（Akshobhya Tathagata）往昔行菩薩道時就已經見過聽過的，因此聽聞這個法門就能得到清凈的信心。舍利弗（Sariputra）！東方一切世界的所有佛土中，如果有菩薩乘人或聲聞乘人，能對此法門讀誦通達，數量非常多。那些菩薩和聲聞人，由於願力的緣故，在不動佛剎中，無論是已經出生、現在出生還是將來出生，都包括在內，只有不退轉的菩薩除外，因為那些菩薩將在其他佛土證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。南西北方四維上下也是如此。舍利弗！不動如來在妙喜世界（Abhirati）和其他佛土中，在菩薩等乘中都是首領。舍利弗！如果有善男子善女人聽聞不動如來的功德法門，能夠很好地接受、持守、讀誦並通達理解，並且發願往生那個佛剎，乃至臨命終時，不動如來都會常常護念他們，不讓諸魔和魔的眷屬動搖他們的心。舍利弗！應當知道，這些善男子或善女人乃至證得無上菩提，都不會有退轉的恐懼，也不會受到水、火、刀、杖、惡獸、毒蟲的傷害，也不會被人或非人等所恐嚇。為什麼呢？因為不動如來常常加持護念，他們將在那個佛剎受生。『舍利弗！譬如太陽雖然遙遠，卻能為閻浮提（Jambudvipa）的眾生帶來光明。不動如來也是如此，雖然身處遙遠，卻能為其他世界的菩薩眾帶來光明。舍利弗！譬如比丘有天眼，能看見遠方各種善惡的顏色。不動如來雖然在那個佛剎，卻能看見其他世界所有菩薩眾的各種形色。舍利弗！又如比丘得到心自在，獲得神通波羅蜜（Abhijnaparamita），雖然身處遙遠，卻能了知一切有情的心。不動如來也是如此，能了知其他

【English Translation】 English version Even the divine eye cannot see. If people hear this Dharma gate that praises merits, and having heard it, accept, uphold, recite, and thoroughly understand it, these good men and women have all seen and heard it when Akshobhya Tathagata was practicing the Bodhisattva path in the past. Therefore, upon hearing this Dharma gate, they will attain pure faith. Shariputra! In all the Buddha lands of the eastern world, if there are people of the Bodhisattva vehicle or the Sravaka vehicle who can recite and thoroughly understand this Dharma gate, their number is very large. Those Bodhisattvas and Sravakas, due to their vows, whether they have already been born, are currently being born, or will be born in Akshobhya's Buddha land, are all included, except for the non-retrogressing Bodhisattvas, because those Bodhisattvas will attain Anuttara-samyak-sambodhi in other Buddha lands. The same is true for the south, west, north, four intermediate directions, and above and below. Shariputra! Akshobhya Tathagata is the leader among the Bodhisattva and other vehicles in the Abhirati world and other Buddha lands. Shariputra! If there are good men and good women who hear the Dharma gate of Akshobhya Tathagata's merits, and can well accept, uphold, recite, and thoroughly understand it, and wish to be born in that Buddha land, until the end of their lives, Akshobhya Tathagata will always protect and remember them, not allowing the demons and their retinues to turn their minds. Shariputra! You should know that these good men or good women, until they attain unsurpassed Bodhi, will have no fear of regression, nor will they be harmed by water, fire, swords, sticks, evil beasts, or poisonous insects, nor will they be frightened by humans or non-humans. Why? Because Akshobhya Tathagata always blesses and protects them, and they will be born in that Buddha land. 'Shariputra! Just as the sun, though far away, gives light to the beings of Jambudvipa, so too does Akshobhya Tathagata, though far away, give light to the Bodhisattvas of other worlds. Shariputra! Just as a Bhikshu with the divine eye can see the various good and evil colors in the distance, so too does Akshobhya Tathagata, though in that Buddha land, see all the forms and colors of the Bodhisattvas in other worlds. Shariputra! Just as a Bhikshu who has attained freedom of mind and the Paramita of supernatural powers, though far away, knows the minds of all sentient beings, so too does Akshobhya Tathagata know the minds of others.'

界諸菩薩心。舍利弗！譬如比丘證得天耳，身雖在遠能聞諸聲。不動如來亦復如是，余世界中所住眾生作如是言：『我于彼剎愿當生者。』彼佛皆聞。舍利弗！如是色類善男子善女人所有姓名，不動如來皆悉了知。若有受持讀誦通利此功德法門者，此諸人等皆為不動如來之所知見及已護念。」

時舍利弗白佛言：「希有世尊！乃至彼佛世尊護念彼諸菩薩摩訶薩。」如是白已。

佛告舍利弗：「如是如是，如汝所言。彼菩薩摩訶薩如來之所護念。何以故？由護念菩薩故，一切眾生皆得護念。舍利弗！譬如剎利灌頂大王多有倉廩盈儲谷豆，嚴誡主司善令監守。何以故？于饑饉世當濟群生。舍利弗！是諸菩薩于彼如來滅度之後，當證無上正等菩提，能于正法饑饉之時作大豐稔。如來亦復如是，善能覆護此諸菩薩。舍利弗！於此世界有諸菩薩，當聞不動如來功德法門，能善受持讀誦通利，于彼佛剎愿欲受生，應知此人得不退轉。舍利弗！若余菩薩於此法門，善能受持讀誦通利，為無量無數百千眾生開示演說，亦令諸有情如是殖眾善本，使當親近無上菩提。舍利弗！若菩薩愿速證無上菩提者，應當受持讀誦通利如是法門，為諸眾生開示演說。何以故？菩薩摩訶薩應如是演說此功德門大智慧業，當如是如是發起積集。

【現代漢語翻譯】現代漢語譯本瞭解所有菩薩的心。舍利弗（佛陀的十大弟子之一）！譬如一位比丘（佛教出家修行者）證得了天耳通，即使身處遙遠也能聽到各種聲音。不動如來（Akshobhya，又譯阿閦佛，意為『不動』）也是如此，其他世界中的眾生如果這樣想：『我希望往生到那個佛土。』，那位佛都能聽到。舍利弗！像這樣，所有善男子善女人的姓名，不動如來全部都知道。如果有人受持、讀誦、通達這個功德法門，這些人都會被不動如來所知見，並且已經受到他的護念。這時，舍利弗對佛說：『世尊，真是稀有！乃至那位佛世尊都護念著那些菩薩摩訶薩（菩薩中的大菩薩）。』說完這些話。佛告訴舍利弗：『是的，是的，正如你所說。那些菩薩摩訶薩都受到如來的護念。為什麼呢？因為護念菩薩的緣故，一切眾生都能得到護念。舍利弗！譬如剎帝利（印度古代的統治階級）灌頂大王，有很多倉庫，裡面裝滿了穀物豆類，他會嚴格命令主管好好看守。為什麼呢？爲了在饑荒的年代能夠救濟眾生。舍利弗！這些菩薩在如來滅度之後，將會證得無上正等菩提（Anuttara-samyak-sambodhi，意為無上正等正覺，即最高的覺悟），能夠在正法饑荒的時候帶來大豐收。如來也是這樣，善於覆護這些菩薩。舍利弗！在這個世界裡，如果有菩薩聽到不動如來的功德法門，能夠好好地受持、讀誦、通達，並且希望往生到那個佛土，應當知道這個人不會退轉。舍利弗！如果其他菩薩對於這個法門，能夠好好地受持、讀誦、通達，為無量無數百千眾生開示演說，也讓所有眾生像這樣種下善根，使他們能夠親近無上菩提。舍利弗！如果菩薩希望快速證得無上菩提，就應當受持、讀誦、通達這樣的法門，為眾生開示演說。為什麼呢？菩薩摩訶薩應當這樣演說這個功德法門的大智慧事業，應當這樣發起和積累。』

【English Translation】 English version Knowing the minds of all Bodhisattvas. Shariputra (one of Buddha's ten great disciples)! It is like a Bhikshu (a Buddhist monk) who has attained the divine ear, even if he is far away, he can hear all sounds. The Tathagata Akshobhya (meaning 'Immovable') is also like this, if beings in other worlds think: 'I wish to be born in that Buddha-land,' that Buddha can hear them all. Shariputra! Like this, all the names of good men and good women, the Tathagata Akshobhya knows them all. If there are those who uphold, recite, and understand this Dharma-gate of merit, these people will all be known and seen by the Tathagata Akshobhya, and they are already protected by him. At that time, Shariputra said to the Buddha: 'World Honored One, it is truly rare! Even that World Honored One protects those Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas).' Having said these words. The Buddha told Shariputra: 'Yes, yes, it is as you say. Those Bodhisattva Mahasattvas are protected by the Tathagata. Why is that? Because by protecting Bodhisattvas, all beings can be protected. Shariputra! It is like a Kshatriya (the ancient Indian ruling class) crowned king who has many storehouses filled with grains and beans, he will strictly order the managers to guard them well. Why is that? So that in times of famine, he can help all beings. Shariputra! These Bodhisattvas, after the Tathagata's Parinirvana (passing away), will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and will be able to bring great abundance in times of Dharma famine. The Tathagata is also like this, he is good at protecting these Bodhisattvas. Shariputra! In this world, if there are Bodhisattvas who hear the Dharma-gate of merit of the Tathagata Akshobhya, and are able to uphold, recite, and understand it well, and wish to be born in that Buddha-land, you should know that this person will not regress. Shariputra! If other Bodhisattvas, regarding this Dharma-gate, are able to uphold, recite, and understand it well, and explain and preach it to countless hundreds of thousands of beings, and also cause all sentient beings to plant good roots like this, so that they can approach Anuttara-samyak-sambodhi. Shariputra! If a Bodhisattva wishes to quickly attain Anuttara-samyak-sambodhi, he should uphold, recite, and understand such a Dharma-gate, and explain and preach it to all beings. Why is that? Bodhisattva Mahasattvas should thus explain the great wisdom work of this Dharma-gate of merit, and should thus initiate and accumulate it.'

彼諸人等由發起積集故，于其現身諸漏當盡。舍利子！是故聲聞乘者若聞彼法門，應當受持讀誦通利，廣為眾生開示演說。何以故？此善男子善女人由受持如是正法，于其現身當證無學。舍利弗！若有凈信男子女人於此功德稱讚法門，應當為他時時演說。彼諸人等不越兩生，當於現身得盡諸漏。

「複次舍利弗！此不動如來所有功德稱讚法門，非愚淺者之所能受，其有智慧深廣方能受持。舍利弗！彼善男子善女人當見諸佛，於此功德稱讚法門必當身得。舍利弗！譬若無價寶珠從海持來。于意云何？此無價寶何人先得？」

舍利弗白佛言：「世尊！有諸國王、王子、大臣，此人先得。」

佛告舍利弗：「彼佛功德法門亦復如是，菩薩先得。是諸菩薩當不退轉，若聞此法必能受持讀誦通利，為無上菩提于真如性當勤修學。」

舍利弗白佛言：「世尊！若諸菩薩欲住不退地者，聞此稱讚法門，應當受持讀誦通利。何以故？菩薩摩訶薩住此法門，於法性中當不退轉。」

佛告舍利弗：「假使有人終以金寶滿閻浮提持用佈施，冀聞此法終亦不聞。何以故？此功德法非薄福眾生當執持故。複次舍利弗！若聲聞乘人聞此功德法門受持讀誦，為無上菩提及真如相應故精勤修習，彼於後身當得成就，或於

【現代漢語翻譯】現代漢語譯本那些人因為發起和積累（功德），在他們今生就能漏盡煩惱。舍利子（Śāriputra）！因此，聲聞乘（Śrāvakayāna）的修行者如果聽到這個法門，應當接受、持誦、通達，並廣為眾生開示演說。為什麼呢？因為這些善男子、善女人通過受持這樣的正法，在他們今生就能證得無學（aśaikṣa，指阿羅漢果位）。舍利弗！如果有具凈信的男子女人，對此功德稱讚法門，應當時常為他人演說。那些人不會超過兩生，就能在今生漏盡煩惱。

「再者，舍利弗！這個不動如來（Akṣobhya-tathāgata）所有的功德稱讚法門，不是愚昧淺薄的人所能接受的，只有智慧深廣的人才能接受和持守。舍利弗！那些善男子、善女人將會見到諸佛，並且必定能通過這個功德稱讚法門獲得成就。舍利弗！譬如一顆無價的寶珠從海中被帶出來。你認為如何？這顆無價的寶珠誰先得到？」

舍利弗對佛說：「世尊！是那些國王、王子、大臣，這些人先得到。」

佛告訴舍利弗：「這個佛的功德法門也是如此，是菩薩（Bodhisattva）先得到。這些菩薩將不會退轉，如果聽到這個法門，必定能夠接受、持誦、通達，爲了無上菩提（anuttarā-samyak-saṃbodhi）在真如（tathātā）的本性上應當勤奮修學。」

舍利弗對佛說：「世尊！如果那些菩薩想要安住于不退轉地，聽到這個稱讚法門，應當接受、持誦、通達。為什麼呢？菩薩摩訶薩（Bodhisattva-mahāsattva）安住于這個法門，在法性（dharma-dhātu）中將不會退轉。」

佛告訴舍利弗：「假使有人用金銀珠寶充滿整個閻浮提（Jambudvīpa）來佈施，希望聽到這個法門，最終也聽不到。為什麼呢？這個功德法不是福薄的眾生所能執持的。再者，舍利弗！如果聲聞乘的人聽到這個功德法門，接受、持誦，爲了無上菩提以及與真如相應而精勤修習，他們將在後世獲得成就，或者在

【English Translation】 English version Those people, by initiating and accumulating (merit), will exhaust their outflows in their present lives. Śāriputra! Therefore, those who are in the Śrāvakayāna (vehicle of hearers) should, upon hearing this Dharma teaching, accept, recite, understand, and widely explain it to all beings. Why? Because these good men and good women, by upholding such a righteous Dharma, will attain the state of no-more-learning (aśaikṣa, referring to the Arhatship) in their present lives. Śāriputra! If there are men and women of pure faith, they should always explain this Dharma teaching of praise of merit to others. Those people will not exceed two lives before exhausting their outflows in their present lives.

Furthermore, Śāriputra! This Dharma teaching of praise of merit of the Tathāgata Akṣobhya (Immovable One) is not something that the foolish and shallow can accept; only those with profound wisdom can accept and uphold it. Śāriputra! Those good men and good women will see all the Buddhas, and they will surely attain realization through this Dharma teaching of praise of merit. Śāriputra! It is like an invaluable jewel brought from the sea. What do you think? Who would obtain this invaluable jewel first?

Śāriputra said to the Buddha, 'World Honored One! It would be the kings, princes, and ministers who would obtain it first.'

The Buddha told Śāriputra, 'The Dharma teaching of merit of that Buddha is also like this; it is the Bodhisattvas who obtain it first. These Bodhisattvas will not regress, and if they hear this Dharma, they will surely be able to accept, recite, understand, and diligently study the true nature of reality (tathātā) for the sake of unsurpassed Bodhi (anuttarā-samyak-saṃbodhi).'

Śāriputra said to the Buddha, 'World Honored One! If those Bodhisattvas wish to abide in the stage of non-regression, they should, upon hearing this Dharma teaching of praise, accept, recite, and understand it. Why? Because Bodhisattva-mahāsattvas, abiding in this Dharma teaching, will not regress in the dharma-dhātu (realm of reality).'

The Buddha told Śāriputra, 'Even if someone were to fill the entire Jambudvīpa with gold and jewels for the purpose of giving, hoping to hear this Dharma, they would ultimately not hear it. Why? Because this Dharma of merit is not something that beings with little merit can uphold. Furthermore, Śāriputra! If those in the Śrāvakayāna hear this Dharma teaching of merit, accept, recite, and diligently practice it for the sake of unsurpassed Bodhi and in accordance with the true nature of reality, they will attain realization in their future lives, or in

二生補處、或復三生，終不超過，當成正覺。彼若聞此稱讚法門讀誦通利，復為無量百千眾生開示演說。舍利弗！如轉輪王以先業感七寶見前。不動如來亦復如是，以本願力，我今說此功德法門。舍利弗！若諸菩薩摩訶薩於此稱讚法門，若已聞若當聞者，彼皆由不動如來往昔行菩薩行時慈悲願力，或當於賢劫中諸佛世尊之所預聞開示此之法門，如我於今演說開示，不增不減名數若干。舍利弗！是故菩薩摩訶薩欲速證無上菩提者，於此功德稱讚法門，應當受持讀誦通利為他廣說。

「複次舍利弗！若善男子善女人為求此法門故，于彼村落城邑，聽聞受持讀誦通利。雖出家菩薩居白衣家，我說無過，亦隨聽住。何以故？彼善男子善女人于命終后，欲令此法當不隱沒。舍利弗！若彼村邑在於遙遠，是諸菩薩亦當應往，及住彼中，受持讀誦開示演說。舍利弗！彼善男子善女人于已流佈稱讚法門，或於他人有是經卷，應可詣彼而書寫之。彼人若有愿求，汝當斷食，或使經行若坐若立等，應曲隨教命書寫是經。若於彼村求不能得，應詣鄰境書寫，受持讀誦通利，復為他人開示演說。若往余方勤求不獲，彼人應發如是誓心：『我于無上菩提不應生於退轉之相。由我已聞不動如來法門名號，是人於我欲為利益令我聽聞。』舍利弗

【現代漢語翻譯】現代漢語譯本二生補處（指經過兩次轉生就能補到佛位），或者還要三生，最終不會超過這個次數，就將成就正覺（指成佛）。他們如果聽聞這個稱讚法門的功德，能夠讀誦通利，還要為無量百千眾生開示演說。舍利弗！就像轉輪王因為過去的業力感得七寶出現一樣。不動如來也是這樣，憑藉本願的力量，我現在宣說這個功德法門。舍利弗！如果各位菩薩摩訶薩對於這個稱讚法門，無論是已經聽聞還是將要聽聞的，他們都是由於不動如來過去行菩薩道時慈悲願力的加持，或者應當在賢劫中諸佛世尊那裡預先聽聞並開示了這個法門，就像我現在演說開示一樣，不多不少，名號數量都是一樣的。舍利弗！因此，菩薩摩訶薩想要快速證得無上菩提，對於這個功德稱讚法門，應當受持讀誦通利，併爲他人廣泛宣說。

『再者，舍利弗！如果善男子善女人爲了求得這個法門，在那些村落城邑中，聽聞受持讀誦通利。無論是出家的菩薩還是在家修行的菩薩，我都說沒有過失，都可以隨處聽聞。為什麼呢？因為這些善男子善女人在命終之後，希望這個法門不會隱沒。舍利弗！如果那些村邑在遙遠的地方，這些菩薩也應當前往，並且住在那裡，受持讀誦開示演說。舍利弗！那些善男子善女人對於已經流傳的稱讚法門，或者在其他人那裡有這部經卷，應當前往那裡抄寫。如果那個人有愿求，你應當斷食，或者讓他經行，或者坐著或者站著等，都應當順從他的要求抄寫這部經。如果在那村裡求不到，應當到鄰近的地方抄寫，受持讀誦通利，再為他人開示演說。如果到其他地方勤奮求取也得不到，那個人應當發這樣的誓願：『我對於無上菩提不應該產生退轉之心。因為我已經聽聞不動如來的法門名號，這個人想要利益我，讓我聽聞。』舍利弗！』

【English Translation】 English version Those who are in the second-to-last birth before Buddhahood, or perhaps the third, will ultimately not exceed that number and will attain perfect enlightenment. If they hear this Dharma of praise, recite it fluently, and explain it to countless beings, Shariputra! Just as a Chakravartin King, due to past karma, sees the seven treasures appear before him, so too is it with the Tathagata Akshobhya. By the power of his original vows, I now speak of this Dharma of merit. Shariputra! If any Bodhisattva Mahasattvas, whether they have already heard or will hear this Dharma of praise, it is all due to the compassionate vows of Tathagata Akshobhya when he practiced the Bodhisattva path in the past. Or they may have previously heard and been taught this Dharma by the Buddhas and World Honored Ones in this Bhadrakalpa, just as I am now explaining and revealing it, with no increase or decrease in the number of names. Shariputra! Therefore, Bodhisattva Mahasattvas who wish to quickly attain unsurpassed Bodhi should receive, uphold, recite, and master this Dharma of praise and widely explain it to others.

Furthermore, Shariputra! If good men or good women, seeking this Dharma, hear, receive, uphold, recite, and master it in those villages and cities, whether they are ordained Bodhisattvas or lay practitioners, I say there is no fault, and they may listen and abide anywhere. Why? Because these good men and good women, after their lives end, wish that this Dharma will not be hidden. Shariputra! If those villages are far away, these Bodhisattvas should also go there and reside there, receiving, upholding, reciting, explaining, and expounding it. Shariputra! Those good men and good women, regarding the Dharma of praise that has already been circulated, or if others have these scriptures, should go there to copy them. If that person has a request, you should fast, or have them walk, sit, or stand, and you should follow their instructions to copy this scripture. If you cannot find it in that village, you should go to a neighboring place to copy it, receive, uphold, recite, and master it, and then explain and expound it to others. If you diligently seek it in other places and cannot obtain it, that person should make this vow: 『I should not have any thought of regression from unsurpassed Bodhi. Because I have heard the name of the Dharma of Tathagata Akshobhya, this person wishes to benefit me by letting me hear it.』 Shariputra!

！如是稱讚法門，有能演說及預聞者，皆由如來威神之力。」

時舍利弗白佛言：「世尊！如來滅后，由誰威力而當得聞？」

「舍利弗！我滅度后，由不動如來威神之力當復得聞。或由四大天王、釋提桓因等當勤加護，令諸法師宣揚此法。及彼菩薩本業成熟，四天王等威加策進，令諸菩薩而得聽聞。」

舍利弗白佛言：「世尊！如此法門能成就廣大功德。」

佛告舍利弗：「如是如是，如汝所言。舍利弗！若於國中雨雹為災，非時霹靂及餘種種可怖之事。彼善男子善女人等，應當專念不動如來及稱名號，是諸災害皆得消除。由彼如來往昔弘濟百千諸龍解脫眾苦，又由慈悲本願誠諦不虛，迴向善根要期圓滿故，稱彼名號憂患自消；唯除有情宿業成熟。」

舍利弗白佛言：「世尊！是諸菩薩現身欲證無上菩提者，應如不動如來往修願行。」

佛告舍利弗：「如是如是，如汝所言。舍利弗！少有菩薩摩訶薩已能如是具修凈剎及當凈修如不動如來者，舍利弗！彼諸菩薩皆當證得阿耨多羅三藐三菩提，而於佛性及一切智、攝受佛國悉皆同等。菩薩聲聞非無優劣，而於解脫則無有異。」

爾時欲界諸天及梵眾天等，皆向彼如來合掌頂禮而三唱言：「南無不動如來、應、正等覺甚為希

【現代漢語翻譯】現代漢語譯本：『像這樣稱讚這個法門，能夠演說和聽聞的人，都是依靠如來的威神之力。』當時，舍利弗（佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！如來滅度之後，依靠誰的威力才能聽到這個法門呢？』『舍利弗！我滅度之後，依靠不動如來（指佛陀的另一種化身，象徵堅定不移）的威神之力，還能再次聽到這個法門。或者由四大天王（佛教的護法神）、釋提桓因（帝釋天，忉利天之主）等勤加守護，讓各位法師宣揚此法。以及那些菩薩本來的修行功業成熟，四大天王等以威神之力加以策進，讓各位菩薩能夠聽聞此法。』舍利弗對佛說：『世尊！這樣的法門能夠成就廣大的功德。』佛告訴舍利弗：『是這樣的，是這樣的，正如你所說。舍利弗！如果國家中降下冰雹成災，出現不合時宜的雷擊以及其他種種可怕的事情。那些善男子善女人等，應當專心憶念不動如來並稱念他的名號，這些災害都能夠消除。因為那位如來過去曾經弘揚佛法，救濟百千條龍脫離痛苦，又因為慈悲的本願真實不虛，迴向善根，期望圓滿的緣故，稱念他的名號，憂患自然消除；只有那些有情眾生宿世的業力成熟的情況除外。』舍利弗對佛說：『世尊！那些現在發願要證得無上菩提（指最高的覺悟）的菩薩，應當像不動如來那樣修行願行。』佛告訴舍利弗：『是這樣的，是這樣的，正如你所說。舍利弗！很少有菩薩摩訶薩（大菩薩）能夠像不動如來那樣具足修行清凈的佛土，以及將要修行清凈的佛土。舍利弗！那些菩薩都將證得阿耨多羅三藐三菩提（無上正等正覺），在佛性和一切智慧、攝受佛國方面都完全相同。菩薩和聲聞（佛陀的弟子）雖然有優劣之分，但在解脫方面則沒有差別。』當時，欲界諸天和梵眾天等，都向那位如來合掌頂禮，並三次唱誦：『南無不動如來（皈依不動如來）、應（應供）、正等覺（正等正覺），真是稀有難得！』

【English Translation】 English version: 『Such is the praise of this Dharma gate, those who can expound it and those who can hear it, all rely on the majestic power of the Tathagata.』 At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 『World Honored One! After the Tathagata has passed away, by whose power will we be able to hear this Dharma?』『Shariputra! After my passing, by the majestic power of the Akshobhya Tathagata (referring to another manifestation of the Buddha, symbolizing steadfastness), it will still be possible to hear this Dharma. Or, the Four Heavenly Kings (Buddhist guardian deities), Shakra Devanam Indra (the ruler of the Trayastrimsha Heaven) and others will diligently protect it, enabling Dharma masters to propagate this Dharma. And when the original karmic deeds of those Bodhisattvas have matured, the Four Heavenly Kings and others will use their majestic power to encourage them, allowing those Bodhisattvas to hear this Dharma.』 Shariputra said to the Buddha, 『World Honored One! Such a Dharma gate can achieve vast merit.』 The Buddha told Shariputra, 『It is so, it is so, just as you have said. Shariputra! If in a country there is a disaster of hail, untimely thunder, and other various frightening events, those good men and good women should single-mindedly remember the Akshobhya Tathagata and recite his name, and these disasters will all be eliminated. Because that Tathagata in the past propagated the Dharma, saving hundreds of thousands of dragons from suffering, and because of his compassionate original vows being true and not false, dedicating his good roots, and expecting to fulfill them, by reciting his name, worries will naturally disappear; except for those sentient beings whose past karmic deeds have matured.』 Shariputra said to the Buddha, 『World Honored One! Those Bodhisattvas who now aspire to attain Anuttara-samyak-sambodhi (the highest enlightenment) should cultivate their vows and practices like the Akshobhya Tathagata.』 The Buddha told Shariputra, 『It is so, it is so, just as you have said. Shariputra! Few Bodhisattva-Mahasattvas (great Bodhisattvas) are able to cultivate a pure Buddha-land as the Akshobhya Tathagata has done, and will cultivate a pure Buddha-land. Shariputra! Those Bodhisattvas will all attain Anuttara-samyak-sambodhi, and in terms of Buddha-nature, all wisdom, and the reception of Buddha-lands, they will all be equal. Although there are differences in superiority between Bodhisattvas and Shravakas (Buddha's disciples), there is no difference in liberation.』 At that time, the gods of the Desire Realm and the Brahma Heaven, etc., all bowed with palms together to that Tathagata and chanted three times: 『Namo Akshobhya Tathagata (Homage to Akshobhya Tathagata), Arhat (Worthy of offerings), Samyak-sambuddha (Perfectly Enlightened One), it is truly rare and precious!』

有。」又歸命此界釋迦牟尼如來、應、正等覺，善能說彼稱讚法門。爾時欲界諸天以曼陀羅花及諸天香以散佛上，所散香華于虛空中合而成蓋；復以諸天花香遙散彼佛以為供養。時天帝釋作如是念：「我此四眾及欲界諸天，皆欲見彼不動如來、應、正等覺。」

爾時世尊知彼釋天心之所念，結加趺坐安處虛空。是諸大眾以佛神力亦住空中，皆遙見彼妙喜世界不動如來及聲聞眾。眾皆見已，右膝著地向不動如來、應、正等覺。爾時此界眾人皆作是念：「豈非三十三天為見彼佛而來集會禮拜供養？」

是時帝釋作如是念：「彼界諸天以人相而住，我見彼諸人等服玩資具與彼諸天無少優劣。」

爾時世尊攝神通已，告天帝言：「彼諸人民皆受天樂，汝應愛樂。是諸人等見彼如來及愛樂彼受天資具者，彼諸眾生從余世界命終以後，皆得往生不動佛剎。」

爾時舍利弗告帝釋言：「汝見釋迦牟尼佛及不動如來，由此緣故，汝於此身得大善利，況汝已得過人之法。」

時天帝釋作如是念：「彼諸眾生聞此法門亦得善利，何況得生不動佛剎。」

爾時佛告天帝釋言：「彼菩薩乘人當生彼佛剎者亦得善利。何以故？彼諸菩薩皆應得住不退轉故。若余菩薩于其現身愿生彼佛國者，應知皆是住不退轉

【現代漢語翻譯】現代漢語譯本：『有。』又歸命此娑婆世界（指我們所處的世界）的釋迦牟尼如來（佛的稱號之一）、應（應供，值得受人供養）、正等覺（佛的智慧和覺悟），他善於宣說稱讚諸佛功德的法門。當時，欲界（佛教宇宙觀中最低的一界）的諸天神用曼陀羅花（一種天界的花）和各種天香散在佛的身上，所散的花香在空中匯聚成一個華蓋；又用天花和天香遙遠地散向那尊佛，以此作為供養。這時，天帝釋（欲界諸天的統治者）心中想：『我們這四眾弟子（比丘、比丘尼、優婆塞、優婆夷）和欲界諸天，都想見到不動如來（佛的稱號之一）、應、正等覺。』這時，世尊（指釋迦牟尼佛）知道天帝釋心中所想，就結跏趺坐（一種坐姿）安住在空中。所有大眾也因佛的神力而停留在空中，都遙遠地看見了妙喜世界（不動如來所在的佛國）的不動如來和聲聞眾（聽聞佛法而修行的人）。大眾都看見后，右膝著地，向不動如來、應、正等覺頂禮。這時，此娑婆世界的眾人都在想：『難道是三十三天（欲界第二層天）的天人爲了見那尊佛而來禮拜供養嗎？』這時，天帝釋心中想：『那個世界的天人以人的形象居住，我看到那些人的服飾和用具，與我們這些天人沒有絲毫差別。』這時，世尊收回神通，告訴天帝釋說：『那些人民都享受著天上的快樂，你應該喜愛他們。這些人見到那尊如來，並且喜愛他，享受著天上的資具，這些眾生從其他世界命終之後，都能往生到不動佛的佛國。』這時，舍利弗（佛陀的十大弟子之一）告訴天帝釋說：『你見到了釋迦牟尼佛和不動如來，因為這個緣故，你今生得到了巨大的利益，更何況你已經得到了超越凡人的修行。』這時，天帝釋心中想：『那些眾生聽到這個法門也能得到利益，更何況能往生到不動佛的佛國。』這時，佛告訴天帝釋說：『那些發菩薩乘心（發願成佛）的人，當往生到那尊佛的佛國時，也能得到利益。為什麼呢？因為那些菩薩都應當安住于不退轉的境界（不會退失菩提心）。如果其他菩薩在他們今生髮愿往生到那尊佛的佛國，應當知道他們都是安住于不退轉的境界。』

【English Translation】 English version: 'Yes.' Again, I pay homage to this world's Shakyamuni Tathagata (one of the titles of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), who is skilled in expounding the Dharma of praising the Buddhas. At that time, the devas (gods) of the desire realm (the lowest realm in Buddhist cosmology) scattered Mandarava flowers (a celestial flower) and various celestial fragrances upon the Buddha. The scattered flowers and fragrances gathered in the sky to form a canopy. They also scattered celestial flowers and fragrances from afar towards that Buddha as an offering. Then, Indra (ruler of the devas in the desire realm) thought: 'We, the four assemblies (monks, nuns, laymen, and laywomen) and the devas of the desire realm, all wish to see the Akshobhya Tathagata (one of the titles of a Buddha), Arhat, Samyak-sambuddha.' At that time, the World Honored One (referring to Shakyamuni Buddha), knowing what Indra was thinking, sat in the lotus position in the sky. All the assembly, by the Buddha's power, also remained in the sky, and they all saw from afar the Akshobhya Tathagata and the assembly of Shravakas (those who hear and practice the Dharma) in the Abhirati world (the Buddha-land of Akshobhya). After seeing this, the assembly knelt on their right knees and bowed to the Akshobhya Tathagata, Arhat, Samyak-sambuddha. At this time, the people of this world all thought: 'Could it be that the devas of the Trayastrimsha heaven (the second heaven of the desire realm) have come to worship and make offerings to that Buddha?' At that time, Indra thought: 'The devas of that world live in human form, and I see that the clothing and possessions of those people are no different from those of us devas.' At that time, the World Honored One withdrew his supernatural powers and said to Indra: 'Those people all enjoy heavenly bliss, and you should cherish them. Those who see that Tathagata and cherish him, and enjoy heavenly possessions, those beings, after their lives end in other worlds, will all be reborn in the Buddha-land of Akshobhya.' At that time, Shariputra (one of the ten great disciples of the Buddha) said to Indra: 'You have seen Shakyamuni Buddha and Akshobhya Tathagata, and because of this, you have gained great benefit in this life, let alone that you have already attained practices beyond ordinary people.' At that time, Indra thought: 'Those beings who hear this Dharma will also gain benefit, let alone those who are reborn in the Buddha-land of Akshobhya.' At that time, the Buddha said to Indra: 'Those who have set their minds on the Bodhisattva path (the path to Buddhahood), when they are reborn in that Buddha's land, will also gain benefit. Why? Because those Bodhisattvas should all abide in the state of non-retrogression (not falling back from the path to enlightenment). If other Bodhisattvas in their present lives wish to be reborn in that Buddha's land, know that they are all abiding in the state of non-retrogression.'

。」

佛說此法門時，五百比丘于無漏法心得解脫；五千菩薩、六千比丘尼、八千優婆塞、十千優婆夷及欲界中無量天子，于彼佛剎皆愿受生。如來是時皆與授記，于彼佛剎當獲往生。若余有情當愿生者，如來亦當與記生彼佛剎。是時三千大千世界六種震動，所謂動、遍動、等遍動，搖、遍搖、等遍搖，震、遍震、等遍震，由此法門所加持故。

佛說此經已，舍利弗等，及諸世間天、人、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第二十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十一

大唐三藏菩提流志奉　詔譯

被甲莊嚴會第七之一

如是我聞：

一時佛住王舍城迦蘭陀竹林，與大比丘眾及諸菩薩摩訶薩俱，悉從種種佛剎來集。爾時世尊，無量百千眾所圍繞供養恭敬。時彼眾中有菩薩摩訶薩名無邊慧，即從坐起，偏袒右肩右膝著地，稽首作禮合掌向佛，白言：「世尊！我有少疑請問如來，愿垂聽許為我宣說。」

爾時無邊慧菩薩摩訶薩而說偈言：

「大雄大丈夫，　　世間無與等，　我為眾生故，　　少疑當請問。　不起師子座，　　現身遍十方，　一切異論中，

【現代漢語翻譯】現代漢語譯本：佛陀宣說這個法門時，五百位比丘在無漏法上獲得了心的解脫；五千位菩薩、六千位比丘尼、八千位優婆塞（在家男居士）、一萬位優婆夷（在家女居士）以及欲界中無數的天子，都在那個佛剎發願受生。如來當時都為他們授記，將在那個佛剎獲得往生。如果其他有情眾生也發願往生，如來也會為他們授記，讓他們往生那個佛剎。當時，三千大千世界發生了六種震動，即動、遍動、等遍動，搖、遍搖、等遍搖，震、遍震、等遍震，這是由於這個法門的加持所致。佛陀說完這部經后，舍利弗（佛陀的十大弟子之一）等，以及世間的天、人、阿修羅（非天神）、乾闥婆（天樂神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神），聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第二十大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二十一

大唐三藏菩提流志奉詔譯

被甲莊嚴會第七之一

如是我聞：

一時，佛陀住在王舍城（古印度城市）的迦蘭陀竹林，與眾多大比丘和諸位菩薩摩訶薩（大菩薩）在一起，他們都從各個佛剎前來集會。當時，世尊被無數百千大眾圍繞、供養和恭敬。那時，大眾中有一位菩薩摩訶薩，名叫無邊慧，他即從座位上起身，偏袒右肩，右膝著地，向佛陀稽首作禮，合掌說道：『世尊！我有一些疑問想請問如來，希望您能允許併爲我宣說。』

當時，無邊慧菩薩摩訶薩以偈頌說道：

『大雄大丈夫，世間無與等，我為眾生故，少疑當請問。不起師子座，現身遍十方，一切異論中，』

【English Translation】 English version: When the Buddha spoke this Dharma gate, five hundred Bhikshus (monks) attained liberation of mind in the unconditioned Dharma; five thousand Bodhisattvas, six thousand Bhikshunis (nuns), eight thousand Upasakas (male lay devotees), ten thousand Upasikas (female lay devotees), and countless Devas (gods) in the desire realm, all wished to be reborn in that Buddha-land. The Tathagata (Buddha) then gave them predictions, that they would be reborn in that Buddha-land. If other sentient beings also wish to be reborn there, the Tathagata will also give them predictions that they will be reborn in that Buddha-land. At that time, the three thousand great thousand worlds shook in six ways, namely, moving, moving everywhere, moving equally everywhere, shaking, shaking everywhere, shaking equally everywhere, quaking, quaking everywhere, quaking equally everywhere, due to the blessing of this Dharma gate. After the Buddha finished speaking this Sutra, Shariputra (one of the Buddha's ten great disciples) and others, as well as the Devas, humans, Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities) of the world, all rejoiced greatly upon hearing what the Buddha had said, and accepted it with faith and practiced accordingly.

The Maharatnakuta Sutra, Volume 20 Taisho Tripitaka Volume 11, No. 0310, The Maharatnakuta Sutra

The Maharatnakuta Sutra, Volume 21

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Seventh Assembly on Armored Adornment, Part One

Thus have I heard:

At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha (ancient Indian city), together with a large assembly of Bhikshus and Bodhisattva-Mahasattvas (great Bodhisattvas), who had all gathered from various Buddha-lands. At that time, the World Honored One was surrounded, venerated, and respected by countless hundreds of thousands of beings. Then, among the assembly, there was a Bodhisattva-Mahasattva named Boundless Wisdom, who immediately rose from his seat, bared his right shoulder, knelt on his right knee, bowed his head to the Buddha, and with palms joined, said: 'World Honored One! I have some doubts that I wish to ask the Tathagata, I hope you will allow and explain them for me.'

At that time, the Bodhisattva-Mahasattva Boundless Wisdom spoke in verse:

'Great Hero, Great Man, In the world, none is equal, For the sake of sentient beings, I have a few doubts to ask. Without rising from the lion's seat, You manifest throughout the ten directions, Among all different views,'

無能傾動者，　智藏無邊際，　　諸力無有量，　世尊一一力，　　普能度世間，　善住一切智，　　善住於十力，　無畏大師子，　　最勝無上尊，　十八不共法，　　如來之所有，　照明於世間，　　摧伏諸外道，　了知一切法，　　是故無過上，　無失大導師，　　我疑當請問。　無邊離垢智，　　大海不動智，　境界無礙智，　　我疑當請問。　世尊善修集，　　于道無疑惑，　安隱大導師，　　我疑當請問。　已度諸暴流，　　已斷諸結縛，　能拔眾毒箭，　　我疑當請問。　已破無明㲉，　　已息煩惱熱，　清涼善安住，　　我疑當請問。　無畏無上智，　　無著無礙智，　法海一切智，　　如來已證得。　佛無量功德，　　智證悉圓滿，　盡一切有漏，　　破諸煩惱見。　世尊多積集，　　無量大功德，　不思議法王，　　我疑當請問。　世尊殊勝智，　　普能照世間，　演暢法光明，　　無邊功德海。　導師法光故，　　遍照於世間，　是故世間中，　　佛法光明現。　法海一切智，　　辯才無有上，　精進不思議，　　清凈離諸見。　佛眼無邊故，　　智境亦無邊，　世間無等尊，　　我疑當請問。　法王大牟尼，　　能斷

【現代漢語翻譯】現代漢語譯本不能被動搖者，智慧的寶藏無邊無際，諸種力量沒有限量，世尊的每一種力量，都能普遍地度化世間，善於安住於一切智慧，善於安住於十種力量，無畏的大師子，最殊勝無上的尊者，十八種不共法（如來獨有的十八種功德），如來所擁有，照亮於世間，摧伏各種外道，了知一切法，因此沒有比他更超上的，沒有過失的大導師，我心中的疑惑應當請問。無邊無垢的智慧，如大海般不動搖的智慧，境界無礙的智慧，我心中的疑惑應當請問。世尊善於修習積累，對於道沒有疑惑，安穩的大導師，我心中的疑惑應當請問。已經度過各種暴流，已經斷除各種結縛，能夠拔除眾生的毒箭，我心中的疑惑應當請問。已經破除無明的蛋殼，已經止息煩惱的熱惱，清涼安穩地安住，我心中的疑惑應當請問。無畏無上的智慧，無執著無障礙的智慧，如法海般的一切智慧，如來已經證得。佛陀無量的功德，智慧的證悟都圓滿，窮盡一切有漏法，破除各種煩惱見解。世尊積聚了許多，無量的大功德，不可思議的法王，我心中的疑惑應當請問。世尊殊勝的智慧，普遍能夠照耀世間，宣揚闡述法的光明，無邊功德的海洋。導師的法光，普遍照耀於世間，因此在世間中，佛法的光明顯現。如法海般的一切智慧，辯才沒有比他更超上的，精進不可思議，清凈遠離各種見解。佛眼無邊無際，智慧的境界也無邊無際，世間沒有能與他相比的尊者，我心中的疑惑應當請問。法王大牟尼（釋迦牟尼佛的尊稱），能夠斷除

【English Translation】 English version One who cannot be moved, The treasury of wisdom is boundless, all powers are immeasurable, Each power of the World Honored One can universally liberate the world, Well-abiding in all wisdom, well-abiding in the ten powers, The fearless great lion, the most supreme and unsurpassed honored one, The eighteen unshared qualities (eighteen unique virtues of a Tathagata), possessed by the Tathagata, Illuminating the world, subduing all heretics, Knowing all dharmas, therefore there is none superior to him, The great guide without fault, my doubts should be inquired. Boundless and immaculate wisdom, wisdom as unmoving as the great ocean, Wisdom with unobstructed realms, my doubts should be inquired. The World Honored One is well-cultivated and accumulated, without doubt in the path, The peaceful great guide, my doubts should be inquired. Having crossed all torrents, having severed all bonds, Able to extract the poisonous arrows of beings, my doubts should be inquired. Having broken the shell of ignorance, having extinguished the heat of afflictions, Cool and well-abiding, my doubts should be inquired. Fearless and unsurpassed wisdom, wisdom without attachment and obstruction, All wisdom like the ocean of Dharma, the Tathagata has already attained. The Buddha's immeasurable merits, the realization of wisdom is all complete, Exhausting all defiled dharmas, breaking all views of afflictions. The World Honored One has accumulated much, immeasurable great merits, The inconceivable Dharma King, my doubts should be inquired. The World Honored One's supreme wisdom, universally able to illuminate the world, Expounding and proclaiming the light of Dharma, the ocean of boundless merits. Because of the guide's Dharma light, universally illuminating the world, Therefore, in the world, the light of the Buddha's Dharma appears. All wisdom like the ocean of Dharma, eloquence without superior, Diligence is inconceivable, pure and free from all views. Because the Buddha's eye is boundless, the realm of wisdom is also boundless, There is no honored one in the world comparable to him, my doubts should be inquired. The Dharma King, the great Muni (an honorific title for Shakyamuni Buddha), is able to sever

眾生惑，　導師我當問，　　愿隨其意樂。　我觀一切處，　　天上及人間，　無有等如來，　　普遍照明者。　善住諸功德，　　莊嚴大丈夫，　不思議法王，　　仙中照曜者。　譬如大雪山，　　眾寶端嚴處，　世尊安法座，　　端嚴亦如是。　妙音大精進，　　能宣悅意聲，　眾生若得聞，　　善根悉清凈。　世尊人中勝，　　時演法光明，　以是諸眾生，　　隨意便開覺。　知時知眾會，　　知人大導師，　敷演法光明，　　以時智慧者。　梵音大精進，　　愿賜清凈言，　如天雨大地，　　法潤遍沾洽。　世尊處眾會，　　普宣法雨已，　於此法悕望，　　眾生皆滿足。　最上勝安住，　　如王處妙高，　惠施諸眾生，　　能令眾歡喜。　大雄兩足尊，　　不思議境界，　一切諸眾生，　　無有能知者。　無量大丈夫，　　眾會已和合，　依怙大牟尼，　　志求佛境界。　我于佛境界，　　發趣故來集，　導師無礙智，　　如何疾開覺。　我隨其意樂，　　瞻顏欲請問，　世尊愿開示，　　為斷諸疑惑。　若聞無上法，　　便得心歡喜，　踴躍充遍身，　　能斷眾疑網。　法王無上尊，　　一切智無畏，　一切知見者，　　我疑當請問。

【現代漢語翻譯】現代漢語譯本眾生迷惑不解，導師啊，我應當請問，愿能隨順他們的意願。我觀察一切地方，天上和人間，沒有誰能像如來（Tathagata，佛的稱號），普遍照亮一切。善於安住各種功德，莊嚴的大丈夫（Mahapurusa，佛的別稱），不可思議的法王（Dharmaraja，佛的別稱），仙人中的照耀者。譬如大雪山，是眾多珍寶莊嚴之處，世尊（Bhagavan，佛的稱號）安坐於法座，莊嚴也是如此。美妙的聲音，大精進，能宣說悅耳的聲音，眾生如果能夠聽聞，善根都能夠清凈。世尊是人中最殊勝的，適時演說法的光明，因此，眾生們，隨意就能開悟覺醒。知道時機，知道眾會，知道人的大導師，敷演法的光明，是適時的智者。以梵音（Brahma-svara，佛的聲音）大精進，愿賜予清凈的言語，如同天降雨水滋潤大地，佛法滋潤普遍沾洽。世尊處於眾會之中，普遍宣說佛法甘露之後，對於佛法的渴望，眾生都能夠滿足。最上殊勝的安住，如同國王處於妙高之處，惠施給眾生，能夠令眾生歡喜。大雄（Mahavira，佛的稱號）兩足尊（Dvipadottama，佛的稱號），不可思議的境界，一切眾生，沒有誰能夠知曉。無量的大丈夫，眾會已經和合，依怙大牟尼（Mahamuni，佛的稱號），志求佛的境界。我對於佛的境界，發起趣向所以來此聚集，導師無礙的智慧，如何才能快速開啟覺悟。我隨順他們的意願，瞻仰您的容顏想要請問，世尊愿您開示，爲了斷除各種疑惑。如果聽聞無上的佛法，便能心中歡喜，踴躍充滿全身，能夠斷除各種疑惑之網。法王無上尊，一切智無畏，一切知見者，我的疑惑應當請問。

【English Translation】 English version Beings are confused, O Teacher, I should ask, wishing to follow their inclinations. I observe all places, in the heavens and among humans, There is none equal to the Tathagata (the Buddha's title), the universal illuminator. Well-abiding in all virtues, the majestic Great Man (Mahapurusa, an epithet of the Buddha), The inconceivable Dharma King (Dharmaraja, an epithet of the Buddha), the shining one among sages. Like the great snow mountain, a place adorned with many treasures, The Bhagavan (the Buddha's title) sits on the Dharma seat, his majesty is also like that. With a wonderful voice, great diligence, able to proclaim pleasing sounds, If beings can hear, their roots of goodness will all be purified. The Bhagavan is the most excellent among humans, timely expounding the light of the Dharma, Therefore, all beings, at will, can awaken and become enlightened. Knowing the time, knowing the assembly, knowing the great teacher of people, Expounding the light of the Dharma, he is the wise one of the time. With the Brahma-svara (the Buddha's voice), great diligence, may you grant pure words, Like the rain from the sky nourishing the earth, the Dharma's nourishment pervades all. The Bhagavan, in the midst of the assembly, having universally proclaimed the Dharma rain, For the longing for the Dharma, all beings are satisfied. The supreme and excellent abode, like a king in a high and wonderful place, Bestowing upon all beings, able to make them rejoice. The Great Hero (Mahavira, an epithet of the Buddha), the best of bipeds (Dvipadottama, an epithet of the Buddha), the inconceivable realm, All beings, none are able to know. The immeasurable Great Men, the assembly has already gathered, The refuge, the Great Sage (Mahamuni, an epithet of the Buddha), aspiring to the realm of the Buddha. I, for the realm of the Buddha, have come here with aspiration, O Teacher, with unobstructed wisdom, how can I quickly awaken to enlightenment? I, following their inclinations, gazing upon your face, wish to ask, O Bhagavan, may you reveal, to dispel all doubts. If one hears the supreme Dharma, one will be joyful in heart, Leaping with joy, filling the whole body, able to cut through the net of doubts. The Dharma King, the supreme one, all-knowing and fearless, The one who knows and sees all, I should ask about my doubts.

佛於一切法，　　無有少疑惑，　精進大導師，　　我疑當請問。　無上斷疑者，　　於法不疑惑，　無邊功德海，　　我疑當請問。　無邊大光明，　　無邊大功德，　無邊清凈智，　　我疑當請問。　無邊精進智，　　無邊境界智，　無邊饒益智，　　我疑當請問。　世尊無邊智，　　離邊及無邊，　能斷一切疑，　　我疑當請問。　不思議法王，　　垂哀聽我問，　見許我當問，　　牟尼為宣說。　請問一切智，　　釋迦名稱尊，　若垂聽許我，　　愿決我疑網。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！汝今於我渴仰志求，欲于如來幾何所問？若有問者，我當解說。」

爾時世尊而說偈言：

「告無邊慧，　　汝欲何問，　　悉應問之，　我當解說。　　如彼所問，　　一一發明，　隨其樂欲，　　速為開示。　　我為汝說，　一切無疑，　　如汝志求，　　稱汝所問。　汝今時問，　　如時如義，　　以時問故，　我決定說。　　如汝意樂，　　問所應問，　我皆隨順，　　為汝說之。　　汝今時問，　我亦時說，　　斷汝疑網，　　當得無疑。　我為法王，　　了義究竟，　　於一切法，　得無疑惑。　　我于諸法，　　正覺難

【現代漢語翻譯】現代漢語譯本佛陀對於一切法，沒有絲毫疑惑。精進的大導師啊，我心中有疑惑，應當向您請問。至高無上能斷除疑惑的人啊，您對於佛法沒有疑惑。擁有無邊功德如大海的人啊，我心中有疑惑，應當向您請問。擁有無邊大光明的人啊，擁有無邊大功德的人啊，擁有無邊清凈智慧的人啊，我心中有疑惑，應當向您請問。擁有無邊精進智慧的人啊，擁有無邊境界智慧的人啊，擁有無邊饒益智慧的人啊，我心中有疑惑，應當向您請問。世尊擁有無邊智慧，超越有邊和無邊，能夠斷除一切疑惑，我心中有疑惑，應當向您請問。不可思議的法王啊，請您垂憐聽我發問，如果允許我發問，我將提問，請牟尼（釋迦牟尼的尊稱）為我宣說。請問一切智者，釋迦（釋迦牟尼）名稱尊，如果允許我提問，愿您能解除我心中的疑惑之網。

這時，世尊告訴無邊慧菩薩摩訶薩（菩薩中的大菩薩）說：『無邊慧！你現在對我如此渴求，想要向如來（佛的稱號）請問多少問題呢？如果有問題，我將為你解答。』

這時，世尊以偈語說道：『告訴無邊慧，你想問什麼，都應當問出來，我將為你解答。對於你所問的，我將一一闡明，順應你的意願，迅速為你開示。我為你宣說，一切都沒有疑惑，如你所愿，回答你所問的。你現在適時發問，如理如義，因為你適時發問，我必定會解答。如你所愿，問你應當問的，我都會順應你，為你解答。你現在適時發問，我也適時解答，斷除你心中的疑惑之網，讓你不再有疑惑。我為法王，通達究竟的真理，對於一切法，沒有疑惑。我對於諸法，正覺難以

【English Translation】 English version The Buddha, regarding all dharmas, has not the slightest doubt. Oh, great guide of diligence, I have doubts in my heart, and I should ask you. Oh, supreme one who can dispel doubts, you have no doubts about the Dharma. Oh, one with boundless merits like the sea, I have doubts in my heart, and I should ask you. Oh, one with boundless great light, oh, one with boundless great merits, Oh, one with boundless pure wisdom, I have doubts in my heart, and I should ask you. Oh, one with boundless diligent wisdom, oh, one with boundless realm wisdom, Oh, one with boundless beneficial wisdom, I have doubts in my heart, and I should ask you. World Honored One (Buddha), with boundless wisdom, transcending the boundaries of existence and non-existence, Able to dispel all doubts, I have doubts in my heart, and I should ask you. Oh, inconceivable Dharma King, please have compassion and listen to my questions, If you allow me to ask, I will ask, please, Muni (an epithet for Shakyamuni) explain for me. I ask the all-knowing one, the honored one named Shakya (Shakyamuni), If you allow me to ask, may you resolve the net of doubts in my heart.

At that time, the World Honored One said to Bodhisattva Mahasattva (a great Bodhisattva) Boundless Wisdom: 'Boundless Wisdom! You now have such a thirst for me, how many questions do you wish to ask the Tathagata (an epithet for the Buddha)? If there are questions, I will explain them for you.'

At that time, the World Honored One spoke in verse: 'Tell Boundless Wisdom, whatever you wish to ask, you should ask it all, I will explain it for you. For what you ask, I will clarify each and every point, According to your wishes, I will quickly reveal it to you. I will explain to you, there is no doubt about anything, As you wish, I will answer what you ask. You now ask at the right time, according to reason and meaning, Because you ask at the right time, I will surely answer. As you wish, ask what you should ask, I will comply with you, and explain it for you. You now ask at the right time, and I will also explain at the right time, Breaking the net of doubts in your heart, so that you will have no more doubts. I am the Dharma King, understanding the ultimate truth, Regarding all dharmas, I have no doubts. Regarding all dharmas, the right enlightenment is difficult to

思，　如眾生意，　　所問為說。　　我于諸法，　悉無有疑，　　時而問者，　　速當爲說。　我時為說，　　無有疑惑，　　如其意樂，　釋彼所疑。　　我常了知，　　時及眾會，　諸眾生等，　　意趣所同。　　亦常觀察，　一切眾生，　　有欲無慾，　　彼皆明見。　若有智者，　　能善修行，　　我皆以時，　正法開悟。　　若無智者，　　愚癡迷亂，　彼無慧明，　　不尊重法。　　若無尊重，　於法不求，　　雖聞此法，　　無大明智。　法善巧者，　　於法希求，　　若聞此法，　得大明智。　　樂大乘者，　　求人中尊，　聞斯法已，　　得大明智。　　佛無上智，　不思議智，　　而發趣者，　　聞皆滿足。　樂無礙智，　　求最上尊，　　彼聞此法，　得大饒益。　　若有智性，　　求不思議，　彼聞此法，　　得無上智。　　若有眾生，　求佛道場，　　轉無上輪，　　得法歡喜。　愛樂精進，　　於法尊崇，　　聞離垢法，　欣然踴躍。　　若有眾生，　　樂善修習，　以法光明，　　說無上法。　　荷諸重擔，　無邊策修，　　彼聞法已，　　歡喜充滿。　若有希愿，　　善法思惟，　　于彼慈哀，　為之開釋。　　哀愍汝等，　

【現代漢語翻譯】現代漢語譯本思考，如同眾生的心意，根據他們所問的來解說。我對一切法，都沒有任何疑惑，當有人提問時，我會迅速為他們解說。我為他們解說時，沒有任何疑惑，會按照他們的意願，解釋他們心中的疑問。我常常瞭解，時機和眾會，以及所有眾生等，他們共同的意趣。我也常常觀察，一切眾生，是否有慾望，我都能清楚地看見。如果有智慧的人，能夠好好修行，我都會在適當的時候，用正法開悟他們。如果沒有智慧的人，愚癡迷亂，他們沒有智慧的光明，不尊重佛法。如果不尊重佛法，就不會去尋求佛法，即使聽聞了佛法，也不會有大的智慧。善於運用佛法的人，會希求佛法，如果聽聞了佛法，就能得到大的智慧。喜歡大乘佛法的人，尋求人中之尊（佛），聽聞此法后，就能得到大的智慧。對於佛的無上智慧，不可思議的智慧，而發起追求的人，聽聞此法都能滿足。喜歡無礙智慧，尋求最上之尊（佛），他們聽聞此法，能得到巨大的利益。如果有智慧的根性，尋求不可思議的境界，他們聽聞此法，就能得到無上的智慧。如果有眾生，尋求佛的道場，轉動無上的法輪，就能得到佛法的歡喜。喜愛精進修行，對佛法尊崇，聽聞離垢的佛法，會欣然踴躍。如果有眾生，喜歡善於修習，用佛法的光明，宣說無上的佛法。承擔著各種重擔，無邊地策勵自己修行，他們聽聞佛法后，會充滿歡喜。如果有人希望，善於思考佛法，我會對他們慈悲憐憫，為他們開解。我憐憫你們，

【English Translation】 English version Thinking, like the minds of all beings, I speak according to what they ask. I have no doubts about any dharma (teachings, principles), and when someone asks, I will quickly explain it to them. When I explain, I have no doubts, and I will explain their doubts according to their wishes. I always understand the timing and the assembly, as well as the common interests of all beings. I also constantly observe whether all beings have desires, and I can see them clearly. If there are wise people who can practice well, I will enlighten them with the right dharma at the appropriate time. If there are unwise people, foolish and confused, they have no wisdom and do not respect the dharma. If they do not respect the dharma, they will not seek it, and even if they hear the dharma, they will not have great wisdom. Those who are skilled in the dharma will seek it, and if they hear the dharma, they will gain great wisdom. Those who like the Mahayana (Great Vehicle) dharma, seeking the most honored among humans (Buddha), will gain great wisdom after hearing this dharma. Those who aspire to the Buddha's supreme wisdom, the inconceivable wisdom, will be satisfied upon hearing this dharma. Those who like unobstructed wisdom, seeking the highest honored one (Buddha), will gain great benefit from hearing this dharma. If there are those with wise nature, seeking the inconceivable realm, they will gain supreme wisdom upon hearing this dharma. If there are beings who seek the Buddha's bodhimanda (place of enlightenment), turning the supreme dharma wheel, they will gain joy from the dharma. Those who love diligent practice and respect the dharma, will be delighted and joyful upon hearing the undefiled dharma. If there are beings who like to practice well, using the light of the dharma, they will proclaim the supreme dharma. Those who bear various burdens, endlessly encouraging themselves to practice, will be filled with joy after hearing the dharma. If there are those who wish to contemplate the good dharma, I will be compassionate towards them and explain it to them. I have compassion for you,

隨汝所問，　我能決定，　　當斷汝疑。　　我多千歲，　修行善巧，　　疑惑已除，　　知汝意樂。　若有疑者，　　恣汝所問，　　當爲汝說，　斷諸疑惑。　　若有疑者，　　恣汝所問，　如其樂欲，　　我當說之。　　若有疑者，　恣汝所問，　　我住於法，　　得無動搖。」

爾時無邊慧菩薩摩訶薩白佛言：「世尊！如來、應、正遍知，我于菩薩乘中少有所疑，今當請問。何等善丈夫遠離於怖畏一心正念，為諸眾生被大甲冑，于大甲冑而莊嚴之，起大愛樂而尊重之，以不放逸乘此大乘，以大清凈平正之道，無諸堆阜瓦石荊棘眾惡雜穢、諸見稠林，亦無毒刺苦惱坑陷，亦無系執怖懼艱難。正直無曲如理平道、無障礙道，剪諸稠林、裂一切網、遠離黑闇、蠲除愛著，舍和合故而發趣于阿耨多羅三藐三菩提？世尊！如來、應、正遍知，我於此義故致斯問。何等善丈夫？何等大甲冑？被此甲冑乘于大乘，以斯大道而當發趣。世尊！應說諸菩薩摩訶薩甲冑莊嚴，安住于道、安住諸法理趣善巧，於法理趣住善巧故，而能起于諸法理趣善巧光明。法光明故不捨甲冑，乘于大乘，以不退轉精進之力、無忘念根、相續慧力，速能成就法界理趣分明善巧，往詣道場轉於法輪，為諸眾生演說法故，一切眾生如

【現代漢語翻譯】現代漢語譯本隨你所問，我都能解答，定能消除你的疑惑。我修行多年，精通善巧方便，疑惑早已消除，也瞭解你的心意。如果有人心存疑惑，儘管發問，我將為你解答，消除一切疑惑。如果有人心存疑惑，儘管發問，我會根據他的意願，為他講解。如果有人心存疑惑，儘管發問，我安住于佛法，已得堅定不移的境界。那時，無邊慧菩薩摩訶薩（菩薩中的大菩薩，意為智慧無邊）對佛說：『世尊！如來（佛的十號之一，意為如實而來）、應（佛的十號之一，意為應供）、正遍知（佛的十號之一，意為真正普遍的知曉者），我對菩薩乘（菩薩所修行的道路）中有些疑惑，現在想請教。什麼樣的善男子能遠離恐懼，一心正念，為眾生披上大鎧甲（比喻菩薩的精進修行），以大鎧甲來莊嚴自己，生起大愛樂而尊重它，以不放逸（不懈怠）的精神乘坐這大乘（菩薩的修行道路），以大清凈平正的道路，沒有土堆、瓦礫、荊棘等惡劣雜物，沒有各種邪見形成的稠密森林，也沒有毒刺、苦惱的陷阱，也沒有束縛、恐懼和艱難。這條道路正直平坦，沒有彎曲，沒有障礙，能剪除一切稠密的森林，撕裂一切羅網，遠離黑暗，消除貪愛執著，捨棄和合的觀念，從而發趣于阿耨多羅三藐三菩提（無上正等正覺，即成佛）？世尊！如來、應、正遍知，我因為這個道理才提出這個問題。什麼樣的善男子？什麼樣的大鎧甲？披上這鎧甲乘坐大乘，以這條大道而發趣？世尊！請您講說諸菩薩摩訶薩的鎧甲莊嚴，安住于道，安住于諸法理趣的善巧，因為安住於法理趣的善巧，才能生起諸法理趣的善巧光明。因為法光明，所以不捨棄鎧甲，乘坐大乘，以不退轉的精進之力、不忘失正念的根基、相續不斷的智慧力量，迅速成就法界理趣的清晰善巧，前往道場轉動法輪（比喻佛陀說法），為眾生演說佛法，使一切眾生如』

【English Translation】 English version According to your questions, I can resolve them and surely dispel your doubts. I have practiced for many years, am skilled in skillful means, have long since eliminated doubts, and understand your intentions. If anyone has doubts, feel free to ask, and I will answer you, dispelling all doubts. If anyone has doubts, feel free to ask, and I will explain according to their wishes. If anyone has doubts, feel free to ask, for I abide in the Dharma, having attained an unshakeable state. At that time, Bodhisattva Mahasattva (a great Bodhisattva, meaning one with boundless wisdom) Boundless Wisdom said to the Buddha: 'World Honored One! Tathagata (one of the ten titles of the Buddha, meaning 'thus come'), Arhat (one of the ten titles of the Buddha, meaning 'worthy of offerings'), Samyaksambuddha (one of the ten titles of the Buddha, meaning 'perfectly enlightened one'), I have some doubts about the Bodhisattva path (the path of practice for Bodhisattvas), and now I would like to ask. What kind of virtuous man can be free from fear, with a single-minded focus, put on the great armor (a metaphor for the Bodhisattva's diligent practice) for the sake of all beings, adorn himself with this great armor, generate great love and respect for it, and with a spirit of non-negligence ride this Great Vehicle (the Bodhisattva's path), on a path of great purity and equality, free from mounds, rubble, thorns, and other evil impurities, free from dense forests of various wrong views, free from poisonous thorns, pits of suffering, and free from bondage, fear, and hardship. This path is straight and level, without curves, without obstacles, able to cut down all dense forests, tear apart all nets, be free from darkness, eliminate attachment, abandon the concept of union, and thus proceed towards Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood)? World Honored One! Tathagata, Arhat, Samyaksambuddha, it is because of this principle that I ask this question. What kind of virtuous man? What kind of great armor? Wearing this armor and riding the Great Vehicle, on this great path, how does one proceed? World Honored One! Please explain the adornment of the armor of the Bodhisattva Mahasattvas, who abide in the path, abide in the skillful means of the principles of all dharmas, and because they abide in the skillful means of the principles of all dharmas, they can generate the skillful light of the principles of all dharmas. Because of the light of the Dharma, they do not abandon their armor, ride the Great Vehicle, and with the power of non-retreating diligence, the foundation of unforgetting mindfulness, and the continuous power of wisdom, they quickly achieve clear skill in the principles of the Dharma realm, go to the Bodhi tree to turn the Dharma wheel (a metaphor for the Buddha's teaching), and expound the Dharma for all beings, so that all beings are like'

其所愿，如其發趣解脫生死。世尊！如來、應、正遍知，此之大乘，我欲利益安樂眾生故問斯義。世尊！如來一切知者、一切見者，以何等法成就諸菩薩摩訶薩一切諸法海印三昧，以三昧故令諸菩薩摩訶薩乃至未證阿耨多羅三藐三菩提猶不退轉？世尊！如來知見成就未曾有法，善諸眾生智慧之藥，故我問耳。」

爾時無邊慧菩薩摩訶薩而說偈言：

「為諸菩薩故，　　我問兩足尊，　一切知見者，　　甚深佛法義。　大乘所修行，　　何定能發趣？　我今皆請問，　　饒益諸眾生。　云何善丈夫，　　能被無邊甲？　如是被甲已，　　云何當發趣？　云何起樂欲？　　云何愛于彼？　云何大精進？　　云何不放逸？　云何諸菩薩，　　乘於此大乘？　乘已復云何？　　此事應當說。　云何乘大乘，　　發趣菩薩道？　唯愿世尊師，　　速為我宣說。　云何平正道，　　平等而發趣？　于諸見稠林，　　剪伐恒無倦。　于諸境界中，　　云何得超越？　云何以平等，　　裂于貪愛網？　云何除黑闇，　　得大智光明？　彼諸菩薩等，　　云何當發趣？　云何能觀察，　　遠離眾結縛？　云何諸菩薩，　　離縛善安住？　云何諸菩薩，　　超過大怖畏，　善巧諸法義

【現代漢語翻譯】現代漢語譯本：他們的願望，就像他們發起追求解脫生死一樣。世尊！如來（Tathagata，佛的稱號之一）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟者），這大乘（Mahayana，佛教的一個主要流派），我爲了利益安樂眾生而問這個問題。世尊！如來是一切知者、一切見者，以什麼法成就諸菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）一切諸法海印三昧（Samadhi，禪定），以這三昧的緣故，令諸菩薩摩訶薩乃至未證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）仍然不退轉？世尊！如來知見成就未曾有之法，善於成為眾生智慧的良藥，所以我才問這個問題。」，當時，無邊慧菩薩摩訶薩（Anantamati Bodhisattva-Mahasattva，具有無邊智慧的菩薩）說了偈頌：『爲了諸菩薩的緣故，我問兩足尊（佛的尊稱），一切知見者，甚深佛法義理。大乘所修行的，什麼禪定能夠發起？我現在都請問，爲了饒益諸眾生。怎麼樣善男子，能夠披上無邊的鎧甲？像這樣披上鎧甲后，怎麼樣應當發起？怎麼樣生起喜樂的慾望？怎麼樣愛著它？怎麼樣大精進？怎麼樣不放逸？怎麼樣諸菩薩，乘坐這大乘？乘坐之後又怎麼樣？這件事應當說。怎麼樣乘坐大乘，發起菩薩道？唯愿世尊導師，快為我宣說。怎麼樣平正的道路，平等地發起？在諸見解的稠林中，剪伐恒常不疲倦。在諸境界之中，怎麼樣能夠超越？怎麼樣以平等心，裂開貪愛的網？怎麼樣去除黑暗，得到大智慧光明？那些諸菩薩等，怎麼樣應當發起？怎麼樣能夠觀察，遠離眾結縛？怎麼樣諸菩薩，離開束縛善安住？怎麼樣諸菩薩，超越大怖畏，善巧諸法義理？』

【English Translation】 English version: Their wish is like their aspiration to attain liberation from birth and death. World Honored One! The Tathagata (One who has thus gone, an epithet of the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), this Mahayana (Great Vehicle), I ask this question for the benefit and happiness of all beings. World Honored One! The Tathagata is the all-knowing, all-seeing one. By what Dharma do the Bodhisattva-Mahasattvas (Great Bodhisattvas) achieve the Samadhi (meditative absorption) of the Ocean Seal of all Dharmas (teachings), and by virtue of this Samadhi, cause the Bodhisattva-Mahasattvas to not regress even until they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? World Honored One! The Tathagata's knowledge and vision have accomplished unprecedented Dharmas, and are good medicine for the wisdom of beings, therefore I ask this question. At that time, the Bodhisattva-Mahasattva Anantamati (Boundless Wisdom) spoke in verse: 'For the sake of all Bodhisattvas, I ask the Two-Footed Honored One (an epithet of the Buddha), the all-knowing, all-seeing one, about the profound meaning of the Buddha's Dharma. What Samadhi, practiced in the Mahayana, can initiate progress? I now ask all of this, for the benefit of all beings. How can a good man put on the boundless armor? Having put on this armor, how should one initiate progress? How does one generate the desire for joy? How does one love it? How does one have great diligence? How does one not be negligent? How do the Bodhisattvas ride this Mahayana? Having ridden it, what then? This matter should be explained. How does one ride the Mahayana and initiate the Bodhisattva path? May the World Honored Teacher quickly explain it to me. How does one initiate progress on the path of equality and impartiality? In the dense forest of views, one should constantly cut down without weariness. How can one transcend all realms? How can one, with equanimity, tear apart the net of craving? How does one dispel darkness and obtain the light of great wisdom? How should those Bodhisattvas initiate progress? How can one observe and be free from the bonds of all fetters? How do the Bodhisattvas, free from bondage, dwell well? How do the Bodhisattvas transcend great fear, and become skillful in the meaning of all Dharmas?'

，　　發趣于無上？　菩薩被何等，　　無邊大甲冑？　被斯甲冑已，　　乘於此大乘。　云何諸菩薩，　　發趣平正道？　我今所問者，　　世尊應演說。　菩薩云何得，　　莊嚴大甲冑，　莊嚴無上乘？　　世尊應演說。　安住於斯道，　　及彼道莊嚴，　諸法之善巧，　　世尊應演說。　云何能了知，　　法界之理趣，　法善巧光明？　　世尊應演說。　云何諸菩薩，　　得此法光明，　究竟一切法？　　世尊應演說。　云何諸菩薩，　　得法光明已，　不捨大甲冑，　　由是而發趣？　云何諸菩薩，　　乘於此大乘，　精進不退轉，　　由是而發趣？　云何諸菩薩，　　志念常堅固，　能以智慧力，　　而得善調伏？　云何得法界，　　理趣之善巧？　法王不思議，　　世尊愿宣說。　云何能速往，　　至於菩提場，　轉于大梵輪，　　世無能轉者？　云何無所動，　　演說于諸法，　為一切眾生，　　如其昔所愿，　演說諸法故，　　解脫于生死？　云何令眾生，　　究竟獲安樂？　饒益眾生故，　　我問世導師。　一切知見者，　　愿為我宣說，　當以何等法，　　成就諸菩薩？　一切法大海，　　所作印三昧，　樂求佛法者，　　渴

【現代漢語翻譯】現代漢語譯本如何發起趨向無上菩提？菩薩憑藉什麼樣的無邊大鎧甲？披上這鎧甲后，如何乘上這大乘？諸菩薩如何發起趨向平正之道？我今天所問的，世尊您應該為我演說。菩薩如何獲得莊嚴的大鎧甲，如何莊嚴無上的大乘？世尊您應該為我演說。安住於此道，以及此道的莊嚴，對於諸法的善巧，世尊您應該為我演說。如何能夠了知法界的理趣，以及法善巧的光明？世尊您應該為我演說。諸菩薩如何獲得這法光明，從而究竟通達一切法？世尊您應該為我演說。諸菩薩如何獲得法光明后，不捨棄大鎧甲，由此而發起趨向？諸菩薩如何乘上這大乘，精進而不退轉，由此而發起趨向？諸菩薩如何志念常堅固，能夠以智慧的力量，而得到善調伏？如何得到法界理趣的善巧？法王不可思議，世尊您愿為我宣說。如何能夠快速到達菩提道場，轉動那無與倫比的法輪？如何能夠無所動搖，演說諸法，為一切眾生，如他們昔日的願望，因為演說諸法，而解脫于生死？如何令眾生，究竟獲得安樂？爲了饒益眾生，我向世間導師提問。一切知見者，愿為我宣說，應當以何等法，成就諸菩薩？一切法的大海，所作印三昧（samadhi，禪定的一種），樂於尋求佛法的人，渴望得到您的教誨。

【English Translation】 English version How does one embark on the path to the unsurpassed (anuttara) enlightenment? What kind of boundless great armor do Bodhisattvas wear? Having donned this armor, how do they ride this Great Vehicle (Mahayana)? How do Bodhisattvas embark on the path of equanimity? What I ask today, World Honored One, you should explain to me. How do Bodhisattvas obtain the adorned great armor, and how do they adorn the unsurpassed Great Vehicle? World Honored One, you should explain to me. Abiding in this path, and the adornment of this path, and the skillful means regarding all dharmas, World Honored One, you should explain to me. How can one understand the principle of the Dharma realm (dharmadhatu), and the light of skillful means in Dharma? World Honored One, you should explain to me. How do Bodhisattvas obtain this light of Dharma, and thereby ultimately comprehend all dharmas? World Honored One, you should explain to me. How do Bodhisattvas, having obtained the light of Dharma, not abandon the great armor, and thereby embark on the path? How do Bodhisattvas ride this Great Vehicle, advance diligently without regression, and thereby embark on the path? How do Bodhisattvas maintain constant firmness in their resolve, and through the power of wisdom, achieve skillful mastery? How does one obtain skillful means regarding the principle of the Dharma realm? The Dharma King is inconceivable, World Honored One, please explain. How can one quickly reach the Bodhi (enlightenment) field, and turn the great Brahma wheel (dharma wheel), which no one in the world can turn? How can one, without wavering, expound the dharmas, for all sentient beings, according to their past aspirations, and through expounding the dharmas, be liberated from birth and death? How can one enable sentient beings to ultimately attain peace and happiness? For the benefit of sentient beings, I ask the world's guide. O Knower of all, please explain to me, by what kind of Dharma should Bodhisattvas be accomplished? The ocean of all dharmas, the samadhi (meditative absorption) of the seal of action, those who delight in seeking the Buddha's Dharma, are thirsty for your teachings.

仰大菩提，　若聞此法者，　　舉身悉充悅。」

爾時世尊告無邊慧菩薩摩訶薩言：「善哉善哉！無邊慧！汝于往昔供養承事無量諸佛，種諸善根集諸功德不可稱量，於此深法欣求渴仰，以大志樂成就眾生，而興大悲問于如來。汝今諦聽善思念之，吾當為汝，說諸菩薩摩訶薩以功德成就，而發趣于阿耨多羅三藐三菩提。」

「唯然世尊！愿樂欲聞。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩為阿耨多羅三藐三菩提被甲冑者，為欲攝取諸眾生故被大甲冑，為諸眾生布施清凈故被大甲冑，為諸眾生持戒清凈故被大甲冑，為諸眾生忍辱清凈故被大甲冑，為諸眾生精進清凈故被大甲冑，為諸眾生禪定清凈故被大甲冑，為諸眾生智慧清凈故被大甲冑，為諸眾生獲安樂故被大甲冑，為諸眾生起饒益事相應心故被大甲冑，為諸眾生貪瞋癡病作對治故被大甲冑，為大功德作善巧故被大甲冑，為無上智善圓滿故被大甲冑，為諸眾生生死怖畏作救護故被大甲冑，為欲顯現無等等智善圓滿故被大甲冑。於此三千大千世界所有諸魔、若魔眷屬、若魔使者、住魔業者，及行諸見稠林險逕、一切外道諸遮羅迦出家，吠陀烏摩利迦、路伽耶陀，及此外道相應之輩，與交戰故被大甲冑。諸菩薩摩訶薩如是被于大

【現代漢語翻譯】現代漢語譯本『若能仰慕無上菩提，聽聞此法，全身都會充滿喜悅。』

那時，世尊告訴無邊慧菩薩摩訶薩（Mahasattva， महानसत्त्व，偉大的菩薩）說：『太好了，太好了！無邊慧！你過去供養承事無量諸佛，種下各種善根，積累了不可稱量的功德，對於這深奧的佛法如此欣求渴望，以大願力成就眾生，並生起大悲心來請問如來。你現在仔細聽，好好思量，我將為你解說諸位菩薩摩訶薩如何以功德成就，而發心趣向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，अनुत्तरसम्यक्सम्बोधि，無上正等正覺）。』

『是的，世尊！我們很樂意聽聞。』

那時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！諸位菩薩摩訶薩爲了阿耨多羅三藐三菩提而披上鎧甲，是爲了攝取一切眾生而披上大鎧甲；爲了使一切眾生布施清凈而披上大鎧甲；爲了使一切眾生持戒清凈而披上大鎧甲；爲了使一切眾生忍辱清凈而披上大鎧甲；爲了使一切眾生精進清凈而披上大鎧甲；爲了使一切眾生禪定清凈而披上大鎧甲；爲了使一切眾生智慧清凈而披上大鎧甲；爲了使一切眾生獲得安樂而披上大鎧甲；爲了使一切眾生生起饒益他人的相應心而披上大鎧甲；爲了對治一切眾生的貪嗔癡病而披上大鎧甲；爲了善巧地成就大功德而披上大鎧甲；爲了無上智慧的圓滿而披上大鎧甲；爲了救護一切眾生脫離生死怖畏而披上大鎧甲；爲了顯現無與倫比的智慧圓滿而披上大鎧甲。在這三千大千世界中，所有諸魔、魔的眷屬、魔的使者、住在魔業中的人，以及行走在各種邪見稠林險徑中的人，一切外道，如遮羅迦（Caraka，चरक，印度古代的遊行僧）、出家人，吠陀（Veda，वेद，古印度婆羅門教的聖典）烏摩利迦（Umarika，उमरिक，一種苦行者）、路伽耶陀（Lokāyata，लोकायत，順世論者），以及其他與外道相應的這些人，爲了與他們交戰而披上大鎧甲。諸位菩薩摩訶薩就是這樣披上大鎧甲。』

【English Translation】 English version 'If one aspires to the supreme Bodhi, upon hearing this Dharma, their whole body will be filled with joy.'

At that time, the World Honored One said to the Bodhisattva Mahasattva (Mahasattva, महानसत्त्व, Great Being) Boundless Wisdom: 'Excellent, excellent! Boundless Wisdom! In the past, you have made offerings to and served countless Buddhas, planted various roots of goodness, accumulated immeasurable merits, and you have such a longing and thirst for this profound Dharma. With great aspiration, you seek to accomplish sentient beings, and with great compassion, you ask the Tathagata. Now, listen carefully and contemplate well, and I will explain to you how the Bodhisattva Mahasattvas, through the accomplishment of merits, embark on the path to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, अनुत्तरसम्यक्सम्बोधि, unsurpassed perfect enlightenment).'

'Yes, World Honored One! We are eager to hear.'

At that time, the World Honored One said to the Bodhisattva Mahasattva Boundless Wisdom: 'Boundless Wisdom! The Bodhisattva Mahasattvas, who are armored for Anuttara-samyak-sambodhi, wear great armor to gather all sentient beings; they wear great armor to purify the giving of all sentient beings; they wear great armor to purify the precepts of all sentient beings; they wear great armor to purify the patience of all sentient beings; they wear great armor to purify the diligence of all sentient beings; they wear great armor to purify the meditation of all sentient beings; they wear great armor to purify the wisdom of all sentient beings; they wear great armor to bring happiness to all sentient beings; they wear great armor to cultivate a mind that benefits all sentient beings; they wear great armor to counteract the diseases of greed, anger, and ignorance of all sentient beings; they wear great armor to skillfully accomplish great merits; they wear great armor for the perfect fulfillment of supreme wisdom; they wear great armor to protect all sentient beings from the fear of birth and death; they wear great armor to manifest the perfect fulfillment of incomparable wisdom. In this great trichiliocosm, all the demons, the retinues of demons, the messengers of demons, those who dwell in the works of demons, and those who walk in the dangerous paths of various wrong views, all the heretics, such as the Carakas (Caraka, चरक, ancient Indian wandering ascetics), the renunciates, the Vedic (Veda, वेद, ancient Indian Brahmanical scriptures) Umarikas (Umarika,उमरिक, a type of ascetic), the Lokayatas (Lokāyata, लोकायत, materialists), and others who are associated with heretical views, they wear great armor to battle against them. This is how the Bodhisattva Mahasattvas wear great armor.'

甲冑已，不捨甲冑起大精進，能入一切眾生界中，以忍安住遠離怖畏，不驚不懼不動不亂，而覆被于無邊甲冑。所謂救護一切眾生甲冑，剪一切見稠林甲冑，破諸魔軍甲冑，能授智慧甲冑，無邊津樑甲冑，度諸重擔甲冑，增長凈信甲冑，安住尸羅甲冑，凈治業藏甲冑，一切清凈力藏甲冑，方便善巧力藏甲冑，能斷一切執著甲冑，不退不悔智慧甲冑。諸菩薩摩訶薩被于如是大甲冑已亦不捨離，乃至盡邊際，堅固精進力曾不動搖，而發趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「菩薩被甲冑，　　為攝諸眾生，　眾生無邊故，　　被甲亦無邊。　佈施清凈故，　　一切令充悅，　為利諸眾生，　　乃被斯甲冑。　持戒清凈故，　　饒益於世間，　為利諸眾生，　　乃被斯甲冑。　忍辱清凈故，　　勇猛善安住，　為利諸眾生，　　乃被斯甲冑。　精進清凈故，　　成就不退轉，　為利諸眾生，　　乃被斯甲冑。　禪定清凈故，　　所行境亦然，　為利諸眾生，　　乃被斯甲冑。　智慧清凈故，　　無漏無過上，　為利諸眾生，　　乃被斯甲冑。　一切諸眾生，　　樂具悉當與，　善知此義故，　　乃被斯甲冑。　菩薩于眾生，　　能為饒益事，　以清凈四攝，　　

【現代漢語翻譯】現代漢語譯本穿上甲冑后，不捨棄甲冑，發起大精進，能進入一切眾生的境界中，以忍耐安住，遠離怖畏，不驚不懼，不動不亂，並且再次披上無邊的甲冑。這甲冑是：救護一切眾生的甲冑，斬斷一切見解稠林的甲冑，摧破諸魔軍的甲冑，能授予智慧的甲冑，無邊的津樑（渡河的橋樑或船隻）甲冑，度脫一切重擔的甲冑，增長清凈信心的甲冑，安住于戒律的甲冑，凈化業障的甲冑，一切清凈力量的寶藏甲冑，方便善巧力量的寶藏甲冑，能斷除一切執著的甲冑，不退轉不後悔的智慧甲冑。諸位菩薩摩訶薩（大菩薩）披上這樣的大甲冑后也不捨離，乃至到達邊際，堅固的精進力量從不動搖，從而發起趨向阿耨多羅三藐三菩提（無上正等正覺）。那時，世尊以偈頌說道：『菩薩披上甲冑，是爲了攝受一切眾生，因為眾生無邊無盡，所以披上的甲冑也無邊無盡。因為佈施清凈的緣故，使一切眾生都感到滿足喜悅，爲了利益一切眾生，才披上這樣的甲冑。因為持戒清凈的緣故，饒益於世間，爲了利益一切眾生，才披上這樣的甲冑。因為忍辱清凈的緣故，勇猛地安住，爲了利益一切眾生，才披上這樣的甲冑。因為精進清凈的緣故，成就永不退轉，爲了利益一切眾生，才披上這樣的甲冑。因為禪定清凈的緣故，所行之境也清凈，爲了利益一切眾生，才披上這樣的甲冑。因為智慧清凈的緣故，達到無漏無過的至上境界，爲了利益一切眾生，才披上這樣的甲冑。一切眾生所喜愛的用具，都應當給予他們，因為善知此義的緣故，才披上這樣的甲冑。菩薩對於眾生，能夠做饒益的事情，以清凈的四攝法（佈施、愛語、利行、同事），

【English Translation】 English version Having donned the armor, without abandoning it, they arise with great vigor, able to enter all realms of sentient beings. They abide in patience, free from fear, neither startled nor afraid, unmoving and undisturbed, and again they put on boundless armor. This armor is: the armor that protects all sentient beings, the armor that cuts through the dense forest of all views, the armor that shatters the armies of all demons, the armor that can bestow wisdom, the armor of boundless ferry crossings, the armor that carries all heavy burdens, the armor that increases pure faith, the armor that abides in morality, the armor that purifies the store of karma, the armor of the treasury of all pure powers, the armor of the treasury of skillful means, the armor that can sever all attachments, the armor of wisdom that does not retreat or regret. The Bodhisattva Mahasattvas (great Bodhisattvas), having donned such great armor, do not abandon it, even to the very edge, their firm power of vigor never wavers, and thus they set forth towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). At that time, the World Honored One spoke in verse: 'Bodhisattvas don the armor, to gather all sentient beings, Because sentient beings are boundless, the armor donned is also boundless. Because of the purity of giving, they make all beings feel satisfied and joyful, For the benefit of all sentient beings, they don this armor. Because of the purity of keeping precepts, they benefit the world, For the benefit of all sentient beings, they don this armor. Because of the purity of patience, they abide with courage, For the benefit of all sentient beings, they don this armor. Because of the purity of vigor, they achieve non-retrogression, For the benefit of all sentient beings, they don this armor. Because of the purity of meditation, the realm they walk in is also pure, For the benefit of all sentient beings, they don this armor. Because of the purity of wisdom, they reach the unsurpassed state without outflows or faults, For the benefit of all sentient beings, they don this armor. All the things that all sentient beings love, they should be given, Because they understand this meaning well, they don this armor. Bodhisattvas, for sentient beings, are able to do beneficial things, With the pure four means of gathering (giving, kind speech, beneficial action, and cooperation),

普遍諸有中。　若病貪瞋癡，　　而為對治者，　授諸眾生藥，　　所患令消除。　由是諸菩薩，　　善能被甲冑，　于功德資糧，　　獲無邊善巧。　眾生生死苦，　　逼迫不安隱，　我當爲救護，　　被甲冑無邊。　無邊生死苦，　　我能令解脫，　愛見網所縛，　　一切皆當斷。　於此煩惱網，　　一切能斷者，　堅固精進力，　　勇猛而被甲。　一切諸眾生，　　令住安樂道，　以是趣涅槃，　　安隱而無上。　以大精進力，　　乃被斯甲冑，　當共一切魔，　　敵戰嘗無倦。　若住于諸見，　　稠林而行者，　路伽耶陀等，　　被甲利於彼；　及余無量眾，　　行諸非道者，　于彼咸利益，　　故被甲無邊。　如是被甲已，　　不捨于甲冑，　起大精進力，　　被甲勝堅固。　入于生死界，　　以忍得安住，　成就堅固忍，　　被甲無過上。　遠離於怖畏，　　亦無有驚懼，　被無邊甲冑，　　一切勤修習。　善住于甲冑，　　常能正了知，　寂然不動搖，　　不亂不退轉。　被如是甲已，　　智者復當被，　救護眾生甲，　　破壞眾魔甲。　無邊津樑甲，　　一切悉當被，　勇猛勝智人，　　被已得安住。　為大重擔故，　　被甲無有

【現代漢語翻譯】現代漢語譯本在普遍存在的各種生命形式中，如果眾生有貪婪、嗔恨、愚癡的疾病，爲了對治這些，菩薩會給予他們相應的藥物，使他們的病痛得以消除。因此，諸位菩薩善於披上鎧甲，在功德和資糧方面，獲得無邊的善巧。眾生在生死輪迴中遭受痛苦，被逼迫而不得安寧，我應當成為他們的救護者，披上無邊的鎧甲。無邊的生死痛苦，我能夠使他們解脫，被愛慾和錯誤的見解所束縛的眾生，我都要斷除這些束縛。對於這些煩惱的羅網，一切能夠斷除的人，以堅固的精進力量，勇猛地披上鎧甲。使一切眾生，都能安住在安樂的道路上，通過這條道路趨向涅槃（佛教的最高境界，指解脫），安穩而至高無上。以大精進的力量，才能夠披上這樣的鎧甲，應當與一切魔（指障礙修行的力量）戰鬥，永不懈怠。如果有人執著于各種錯誤的見解，在稠密的見解森林中行走，像路伽耶陀（古印度唯物主義者）等，披上鎧甲對他們更有利；以及其他無量的眾生，行走在錯誤的道路上，對他們都應有所利益，所以要披上無邊的鎧甲。像這樣披上鎧甲之後，不應捨棄鎧甲，發起大精進的力量，披上鎧甲更加堅固。進入生死輪迴的世界，以忍辱獲得安住，成就堅固的忍辱，披上的鎧甲沒有比這更殊勝的了。遠離一切怖畏，也沒有任何驚懼，披上無邊的鎧甲，一切都要勤奮修習。善於安住于鎧甲，常常能夠正確地了知，寂靜不動搖，不混亂也不退轉。披上這樣的鎧甲之後，智者還應當披上，救護眾生的鎧甲，破壞眾魔的鎧甲。無邊的津樑（指引導眾生到達彼岸的方法）鎧甲，一切都應當披上，勇猛而有智慧的人，披上之後才能安住。爲了承擔重大的責任，披上鎧甲沒有

【English Translation】 English version Among all the various forms of existence, If beings suffer from the diseases of greed, hatred, and delusion, in order to counteract these, Bodhisattvas will give them the appropriate medicine, so that their suffering may be eliminated. Therefore, all Bodhisattvas are skilled in donning armor, In terms of merit and resources, they obtain boundless skillful means. Beings suffer in the cycle of birth and death, being oppressed and unable to find peace, I shall become their protector, donning boundless armor. The boundless suffering of birth and death, I am able to liberate them from, Beings bound by desire and wrong views, I shall sever all these bonds. For these nets of afflictions, all who are able to sever them, With firm and diligent effort, courageously don the armor. To enable all beings to dwell on the path of peace and happiness, Through this path, they may approach Nirvana (the highest state in Buddhism, referring to liberation), peacefully and supremely. Only with great diligent effort can one don such armor, One should fight against all demons (referring to forces that hinder practice), never becoming weary. If someone is attached to various wrong views, walking in the dense forest of views, Like the Lokayatas (ancient Indian materialists), donning armor is more beneficial for them; And countless other beings, walking on wrong paths, They should all benefit, therefore, one should don boundless armor. Having donned the armor in this way, one should not abandon it, Arousing great diligent effort, donning the armor becomes even more firm. Entering the world of birth and death, one dwells in patience, Achieving firm patience, the armor donned is unsurpassed. Away from all fear, and without any trepidation, Donning boundless armor, all should diligently practice. Skilled in dwelling in the armor, one is always able to correctly understand, Being still and unmoving, not confused nor regressing. Having donned such armor, the wise should also don, The armor that protects beings, the armor that destroys the demons' armor. The boundless armor of a ferry (referring to methods that guide beings to the other shore), all should don, The courageous and wise, having donned it, can dwell in peace. For the sake of bearing great responsibilities, donning armor is without

上，　度一切眾生，　　苦擔悉令脫。　增長清凈信，　　善住於六根，　戒得共相應，　　被甲無過上。　成就勇猛智，　　菩薩能安住，　威儀戒相應，　　被甲無所動。　于昔勝尊眾，　　清凈修諸業，　是故被甲冑，　　而常不怯弱。　以愛眾生慧，　　饒益諸世間，　通達于方便，　　被甲善安住。　于巧方便智，　　菩薩能通達，　如是被甲已，　　斷除眾結縛。　遠離一切執，　　正信不違背，　被甲之智人，　　發趣于無上。　菩薩能決定，　　自利及利他，　以善精進力，　　堅固無退轉。

「複次無邊慧！諸菩薩摩訶薩于無量劫荷諸重擔被大甲冑，如是甲冑，若魔、若魔眷屬、或魔使者，及行邪見稠林惡磧諸眾生等所不能見。何以故，無有形色不可示現，無對無相舍相離相無名字故。無邊慧！假使飛箭量如須彌，攢鋒激射無能中者。設以三千大千世界所有眾生一一為魔，各有若干魔軍眷屬，競共俱時發諸利箭，亦如須彌彼終不能壞。諸菩薩摩訶薩如是甲冑，乃至不能損一毛端。于諸菩薩摩訶薩意，尚猶不能令有異念，何況身也。諸菩薩摩訶薩若以一心摧伏彼者，能令眾魔退散消滅，善能安住如是甲冑而不動搖，一切眾生無能壞者。何以故？以無相故，非諸

【現代漢語翻譯】現代漢語譯本向上，度化一切眾生，使他們脫離苦難的重擔。增長清凈的信心，使六根（眼、耳、鼻、舌、身、意）安住于善。戒律與修行相應，這樣的護甲無比殊勝。成就勇猛的智慧，菩薩能夠安住其中。威儀與戒律相應，這樣的護甲堅不可摧。在過去諸位殊勝的尊者中，清凈地修持各種善業。因此披上護甲，而常常不感到怯弱。以愛護眾生的智慧，饒益世間的一切眾生。通達各種方便法門，披上護甲安穩地住于其中。對於巧妙的方便智慧，菩薩能夠通達。像這樣披上護甲之後，就能斷除各種煩惱的束縛。遠離一切執著，正信不違背真理。披上智慧護甲的人，發願趣向無上的菩提。菩薩能夠堅定地決定，自利和利他。以善良精進的力量，堅固不退轉。

『再者，無邊慧（菩薩名）！諸位菩薩摩訶薩（大菩薩）在無量劫中承擔著各種重擔，披著巨大的護甲。這樣的護甲，無論是魔、魔的眷屬、魔的使者，還是那些行走在邪見稠林和惡劣環境中的眾生都無法看見。為什麼呢？因為它沒有形體和顏色，無法示現，沒有對立，沒有相狀，捨棄了相狀，遠離了相狀，沒有名字。無邊慧！假設飛箭像須彌山（佛教中的高山）一樣巨大，箭鋒密集射來，也無法擊中。假設以三千大千世界（佛教宇宙觀中的一個宇宙）所有眾生，每一個都化為魔，各自擁有無數的魔軍眷屬，同時發射各種利箭，也像須彌山一樣無法摧毀它。諸位菩薩摩訶薩的護甲就是這樣，甚至不能損傷一根毫毛。對於諸位菩薩摩訶薩的心意，尚且不能使他們產生異念，更何況是身體呢。諸位菩薩摩訶薩如果以一心來摧伏他們，能夠使眾魔退散消滅，善於安住于這樣的護甲而不動搖，一切眾生都無法摧毀它。為什麼呢？因為它沒有相狀，不是各種相狀所能破壞的。』

【English Translation】 English version Upward, To liberate all sentient beings, freeing them from the burden of suffering. To increase pure faith, and to settle the six senses (eyes, ears, nose, tongue, body, mind) in goodness. The precepts are in accordance with practice, such armor is supremely excellent. To achieve courageous wisdom, the Bodhisattva is able to abide in it. Dignity is in accordance with the precepts, such armor is unshakeable. Among the past noble and venerable ones, they purely cultivated various virtuous deeds. Therefore, having donned the armor, they are always without fear. With the wisdom of loving all beings, to benefit all in the world. Having mastered various skillful means, having donned the armor, they abide securely within. Regarding the skillful wisdom of means, the Bodhisattva is able to understand. Having donned the armor in this way, one can cut off the bonds of all afflictions. To be free from all attachments, with right faith not deviating from the truth. Those who have donned the armor of wisdom, aspire to the unsurpassed Bodhi. The Bodhisattva is able to firmly decide, for self-benefit and the benefit of others. With the power of good diligence, steadfast and without regression.

'Furthermore, Boundless Wisdom (a Bodhisattva's name)! The Bodhisattva Mahasattvas (Great Bodhisattvas) in countless kalpas (eons) bear various heavy burdens and wear great armor. Such armor, whether it be demons, the demon's retinue, the demon's messengers, or those beings who walk in the dense forest of wrong views and harsh environments, cannot see it. Why is that? Because it has no form or color, cannot be shown, has no opposite, no appearance, has abandoned appearance, is far from appearance, and has no name. Boundless Wisdom! Suppose flying arrows as large as Mount Sumeru (a high mountain in Buddhism), with their points densely shooting, cannot hit it. Suppose all the beings in the three thousand great thousand worlds (a universe in Buddhist cosmology), each transformed into a demon, each with countless demon armies and retinues, simultaneously launching various sharp arrows, they would also be like Mount Sumeru, unable to destroy it. The armor of the Bodhisattva Mahasattvas is like this, it cannot even harm a single hair. Regarding the minds of the Bodhisattva Mahasattvas, it cannot even cause them to have a different thought, let alone their bodies. If the Bodhisattva Mahasattvas subdue them with one mind, they can cause the demons to retreat and vanish, they are good at abiding in such armor without wavering, and no beings can destroy it. Why is that? Because it has no appearance, it cannot be destroyed by various appearances.'

眾生見所行故，一切眾生不能見知。諸菩薩摩訶薩而能了知一切法故，如實知見被大甲冑，為欲救護諸眾生故。於一切法無所執著，為欲饒益諸眾生故。於一切法亦無所得，是故眾生不能見知。如是甲冑無有形相、無有示現、無言說故，不與色相應、不與受想行識相應，不與內相應、不與外相應、不與亦內亦外相應、不與非內非外相應，不與界相應，不與處相應。不與地界相應、不與水界相應、不與火風空界相應。不與欲界相應、不與色無色界相應。不與有作相應、不與無作相應、不與亦有作亦無作相應、不與非有作非無作相應。不與聲聞地相應、不與獨覺地相應、不與佛地相應。不與語言道相應。亦不與色因相應、不與色相相應，不與受想行識因相應、不與受想行識相相應，亦不與相非相相應，亦不與一切法相應、非不相應。無有繫縛，無有解脫，亦非算數譬喻可知，以一切法過諸數故。如是甲冑，一切法見皆不可得，色見不可得、受想行識見不可得，乃至無少法見可得。如是甲冑，不與一切法相應、非不相應，不與色相應、非不相應，不與受想行識相應、非不相應。於一切法若相應不相應，彼皆遠離。如是甲冑，亦無有作，作者無故。亦無有相，相非有故。無處所相，無和合相，無有分別，無有動搖，無有攀緣，

【現代漢語翻譯】現代漢語譯本眾生因為所見所行，所以不能真正瞭解一切。而諸菩薩摩訶薩（菩薩中的大菩薩）因為能夠徹底瞭解一切法，所以能夠如實知見，他們披上大甲冑（比喻精進修行），是爲了救護一切眾生。他們對於一切法都不執著，是爲了利益一切眾生。他們對於一切法也沒有任何所得，所以眾生不能瞭解他們。這樣的甲冑沒有形狀、沒有顯現、無法用言語表達，不與色（物質）、受（感受）、想（思維）、行（意志）、識（意識）相應，不與內（自身）相應、不與外（外界）相應、不與亦內亦外相應、不與非內非外相應，不與界（構成要素）相應，不與處（感官）相應。不與地界（地元素）相應、不與水界（水元素）相應、不與火風空界（火、風、空元素）相應。不與欲界（慾望界）相應、不與色無色界（物質和非物質界）相應。不與有作（有為）相應、不與無作（無為）相應、不與亦有作亦無作相應、不與非有作非無作相應。不與聲聞地（聲聞的境界）相應、不與獨覺地（獨覺的境界）相應、不與佛地（佛的境界）相應。不與語言道（語言表達的途徑）相應。也不與色因（物質的因）相應、不與色相（物質的相）相應，不與受想行識因（感受、思維、意志、意識的因）相應、不與受想行識相（感受、思維、意志、意識的相）相應，也不與相非相（有相和無相）相應，也不與一切法相應、非不相應。沒有束縛，沒有解脫，也不是可以通過算數譬喻來了解的，因為一切法都超越了數字。這樣的甲冑，一切法的見解都不可得，色見不可得、受想行識見不可得，乃至沒有絲毫的法見可以得到。這樣的甲冑，不與一切法相應、非不相應，不與色相應、非不相應，不與受想行識相應、非不相應。對於一切法，無論是相應還是不相應，都遠離了。這樣的甲冑，也沒有造作，因為沒有作者。也沒有相，因為相不是真實存在的。沒有處所相，沒有和合相，沒有分別，沒有動搖，沒有攀緣。

【English Translation】 English version Because of what they see and do, sentient beings cannot truly understand everything. However, the Bodhisattva Mahasattvas (great Bodhisattvas) are able to fully understand all dharmas, and thus they can see and know things as they truly are. They wear great armor (a metaphor for diligent practice) in order to protect all sentient beings. They are not attached to any dharma, for the benefit of all sentient beings. They also do not gain anything from any dharma, which is why sentient beings cannot understand them. Such armor has no form, no appearance, and cannot be expressed in words. It is not associated with rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), or vijnana (consciousness). It is not associated with the internal (oneself), the external (the outside world), both internal and external, or neither internal nor external. It is not associated with the dhatus (elements), or the ayatanas (sense bases). It is not associated with the earth element, the water element, or the fire, wind, and space elements. It is not associated with the desire realm, or the form and formless realms. It is not associated with the conditioned, the unconditioned, both conditioned and unconditioned, or neither conditioned nor unconditioned. It is not associated with the Sravaka (hearer) stage, the Pratyekabuddha (solitary buddha) stage, or the Buddha stage. It is not associated with the path of language. It is also not associated with the cause of form, or the characteristic of form. It is not associated with the cause of feeling, perception, mental formations, and consciousness, or the characteristics of feeling, perception, mental formations, and consciousness. It is also not associated with the existent and non-existent. It is also not associated with all dharmas, nor is it not associated. There is no bondage, no liberation, and it cannot be understood through calculation or analogy, because all dharmas transcend numbers. With such armor, the view of all dharmas is unattainable, the view of form is unattainable, the view of feeling, perception, mental formations, and consciousness is unattainable, and even the slightest view of any dharma is unattainable. Such armor is not associated with all dharmas, nor is it not associated. It is not associated with form, nor is it not associated. It is not associated with feeling, perception, mental formations, and consciousness, nor is it not associated. Regarding all dharmas, whether associated or not associated, they are all transcended. Such armor has no maker, because there is no maker. It also has no characteristic, because characteristics are not real. There is no location, no combination, no discrimination, no movement, and no clinging.

無性可見。被甲冑者亦不可得，如是被甲亦不可見。何以故？諸菩薩摩訶薩被甲冑時，而不見有誰為被甲、何處被甲、從何被甲，亦不見有我能被甲、我所被甲，亦不見有此處被甲、他處被甲，亦不見有如是被甲所為眾生，於一切法無所行故、無所有故。

「諸菩薩摩訶薩被如是甲冑，則被如來所被甲冑，身不可得、心不可得、意不可得。不可得故，遠離分別。諸菩薩摩訶薩若住少法、若得少法，現被甲冑、當被甲冑，不應說名被大甲冑。若心超過，乃可說名被不思議大甲冑也。諸菩薩摩訶薩不為少眾生故被大甲冑，亦不為一劫眾生故被大甲冑，亦不為百千劫百千俱胝劫、百千那由他俱胝劫諸眾生故被大甲冑，為于無量無數劫中諸眾生故被大甲冑，是故說名被于無量大甲冑也。

「諸菩薩摩訶薩被甲冑時，被于不住眾生想甲冑，不起我想甲冑，離眾生想甲冑，滅我想甲冑，知眾生性甲冑，知我性甲冑，過想受甲冑，知一切法無作相甲冑，空相甲冑，無想相甲冑，無愿相甲冑，知一切法無生相甲冑，無滅相甲冑，知一切法差別性相甲冑，無差別性相甲冑，知一切法事相甲冑，無事相甲冑。

「無邊慧！若住於事而被甲冑，終不說名被大甲冑。以諸菩薩摩訶薩不住於事求大智慧，是故說為被大甲冑。」

【現代漢語翻譯】現代漢語譯本：無形可見。穿戴盔甲的人也是不可得的，同樣，穿戴盔甲的行為也是不可見的。為什麼呢？因為諸位菩薩摩訶薩（菩薩中的大菩薩）在穿戴盔甲時，不會認為有誰在穿戴盔甲、在哪裡穿戴盔甲、從哪裡穿戴盔甲，也不會認為有『我』能穿戴盔甲、『我所』穿戴的盔甲，也不會認為有『此處』穿戴盔甲、『他處』穿戴盔甲，也不會認為有穿戴盔甲是爲了眾生，因為他們對一切法都不執著、不佔有。諸位菩薩摩訶薩穿戴這樣的盔甲，就是穿戴如來（佛陀）所穿戴的盔甲，身體不可得、心不可得、意念不可得。因為不可得，所以遠離分別。諸位菩薩摩訶薩如果執著于少許的法、或者得到少許的法，就顯現出穿戴盔甲、將要穿戴盔甲，就不應該被稱為穿戴大盔甲。如果心能超越這些，才可以被稱為穿戴不可思議的大盔甲。諸位菩薩摩訶薩不是爲了少數眾生而穿戴大盔甲，也不是爲了一個劫（佛教時間單位）的眾生而穿戴大盔甲，也不是爲了百千劫、百千俱胝劫、百千那由他俱胝劫的眾生而穿戴大盔甲，而是爲了無量無數劫中的眾生而穿戴大盔甲，所以才被稱為穿戴無量大盔甲。諸位菩薩摩訶薩在穿戴盔甲時，穿戴的是不住于眾生之想的盔甲，不生起『我』之想的盔甲，遠離眾生之想的盔甲，滅除『我』之想的盔甲，了知眾生本性的盔甲，了知『我』本性的盔甲，超越想和受的盔甲，了知一切法無造作之相的盔甲，空相的盔甲，無想之相的盔甲，無愿之相的盔甲，了知一切法無生之相的盔甲，無滅之相的盔甲，了知一切法差別性的盔甲，無差別性的盔甲，了知一切法事相的盔甲，無事相的盔甲。無邊慧（菩薩名）！如果執著於事相而穿戴盔甲，最終不能被稱為穿戴大盔甲。因為諸位菩薩摩訶薩不執著於事相而追求大智慧，所以才被稱為穿戴大盔甲。

【English Translation】 English version: The formless is invisible. The one who is armored is also unattainable, and likewise, the act of being armored is also invisible. Why is this so? Because when the Bodhisattva Mahasattvas (great Bodhisattvas) are being armored, they do not perceive who is being armored, where the armoring is taking place, or from where the armoring originates. They also do not perceive that 『I』 am able to be armored, or 『what』 is being armored by me. They also do not perceive that the armoring is taking place 『here』 or 『elsewhere』. Nor do they perceive that the armoring is for the sake of sentient beings, because they do not cling to or possess any dharmas (teachings). When the Bodhisattva Mahasattvas are armored in this way, they are armored with the armor worn by the Tathagata (Buddha). The body is unattainable, the mind is unattainable, and the intention is unattainable. Because they are unattainable, they are free from discrimination. If the Bodhisattva Mahasattvas cling to a small dharma or attain a small dharma, and then appear to be armored or about to be armored, they should not be called armored with great armor. Only when the mind transcends these can they be called armored with inconceivable great armor. The Bodhisattva Mahasattvas do not wear great armor for the sake of a few sentient beings, nor for the sentient beings of one kalpa (an eon in Buddhist cosmology), nor for the sentient beings of hundreds of thousands of kalpas, hundreds of thousands of kotis of kalpas, or hundreds of thousands of nayutas of kotis of kalpas. Rather, they wear great armor for the sake of sentient beings in immeasurable and countless kalpas. Therefore, they are said to be armored with immeasurable great armor. When the Bodhisattva Mahasattvas are being armored, they are armored with the armor of not dwelling on the thought of sentient beings, the armor of not arising the thought of 『I』, the armor of being free from the thought of sentient beings, the armor of extinguishing the thought of 『I』, the armor of knowing the nature of sentient beings, the armor of knowing the nature of 『I』, the armor of transcending thought and feeling, the armor of knowing the non-action aspect of all dharmas, the armor of emptiness, the armor of non-thought, the armor of non-desire, the armor of knowing the non-arising aspect of all dharmas, the armor of non-cessation, the armor of knowing the differentiated nature of all dharmas, the armor of non-differentiated nature, the armor of knowing the phenomenal aspect of all dharmas, and the armor of non-phenomenal aspect. O Immeasurable Wisdom (a Bodhisattva's name)! If one clings to phenomena while being armored, one will ultimately not be called armored with great armor. Because the Bodhisattva Mahasattvas do not cling to phenomena while seeking great wisdom, therefore they are said to be armored with great armor.

爾時世尊而說偈言：

「無量千劫中，　　被大無邊甲，　為欲令眾生，　　解脫諸苦惱。　如是大甲冑，　　若魔若魔使，　作諸魔業者，　　眼所不能見；　及餘眾生等，　　行見稠林者，　甲冑不思議，　　亦非彼所見。　無色無形像，　　無對無相待，　甲冑不思議，　　故非眼所見。　無名亦無相，　　遠離一切相，　甲冑無有邊，　　故無相見者。　假如須彌箭，　　攢鉆來中射，　甲冑不思議，　　令箭自摧折。　世界所有魔，　　亦以須彌箭，　於斯大甲冑，　　競共來激射，　然于大甲冑，　　不損如毛端，　甲冑不思議，　　無能摧壞者。　由是諸菩薩，　　身心無變異，　甲冑不思議，　　誰能傾動者？　若以一念心，　　摧伏諸魔眾，　菩薩不思議，　　魔軍咸退散。　如是大甲冑，　　未嘗有動搖，　一切諸眾生，　　而無能見者。　一切諸眾生，　　不知甲冑相，　是故諸眾生，　　眼所不能見。　菩薩為依怙，　　能知一切法，　猶若勝金剛，　　斯為善被者。　不受一切法，　　救護諸眾生，　順諸佛法故，　　斯為善被者。　甲冑無所取，　　隨順一切法，　甲冑不思議，　　斯為善被者。　甲冑無示

【現代漢語翻譯】現代漢語譯本那時，世尊說了這樣的偈語：『在無量千劫中，身披廣大無邊的甲冑，爲了使眾生，解脫各種痛苦煩惱。這樣的偉大甲冑，無論是魔還是魔的使者，那些製造魔業的人，眼睛都無法看見；以及其他眾生等，在稠密的樹林中行走的人，這甲冑不可思議，也不是他們所能看見的。它無色無形，無對立無相待，這甲冑不可思議，所以眼睛無法看見。它無名也無相，遠離一切相，這甲冑沒有邊際，所以沒有能看見它的人。假如用須彌山（Sumeru）的箭，攢射過來，這甲冑不可思議，能讓箭自己摧折。世界上所有的魔，也用須彌山的箭，向這偉大的甲冑，競相射擊，然而對於這偉大的甲冑，卻不能損傷如毛髮之端，這甲冑不可思議，沒有能摧毀它的人。因此，諸菩薩，身心沒有變異，這甲冑不可思議，誰能動搖他們呢？如果用一念心，就能摧伏所有的魔眾，菩薩不可思議，魔軍都會退散。這樣的偉大甲冑，從未動搖過，一切眾生，都不能看見它。一切眾生，不知道甲冑的真相，所以眾生，眼睛無法看見它。菩薩是依靠，能知道一切法，就像勝金剛（Vajra），這是善於披甲的人。不執著一切法，救護一切眾生，順應諸佛的教法，這是善於披甲的人。甲冑無所執取，隨順一切法，這甲冑不可思議，這是善於披甲的人。甲冑沒有顯示，'

【English Translation】 English version At that time, the World Honored One spoke these verses: 'In immeasurable thousands of kalpas (aeons), wearing a great, boundless armor, For the sake of enabling sentient beings to be liberated from all suffering and afflictions. Such a great armor, whether it be a demon or a demon's messenger, Those who create demonic deeds, their eyes cannot see it; And other sentient beings, those who walk in dense forests, This armor is inconceivable, nor can they see it. It is without color, without form, without opposition, without dependence, This armor is inconceivable, therefore the eyes cannot see it. It is without name and without form, far removed from all forms, This armor has no boundaries, therefore there is no one who can see it. If one were to use arrows from Mount Sumeru (Sumeru), shooting them in a barrage, This armor is inconceivable, it can cause the arrows to break themselves. All the demons in the world, also using arrows from Mount Sumeru, Compete to shoot at this great armor, Yet, this great armor cannot be damaged even by a hair's breadth, This armor is inconceivable, there is no one who can destroy it. Therefore, all Bodhisattvas, their bodies and minds do not change, This armor is inconceivable, who can shake them? If with one thought, one can subdue all the demon hordes, The Bodhisattva is inconceivable, the demon armies will all retreat. Such a great armor, has never been shaken, All sentient beings, cannot see it. All sentient beings, do not know the true nature of the armor, Therefore, sentient beings, their eyes cannot see it. The Bodhisattva is a refuge, able to know all dharmas (teachings), Like the victorious Vajra (diamond), this is one who is well-armored. Not clinging to any dharma, protecting all sentient beings, Following the teachings of all Buddhas, this is one who is well-armored. The armor has no attachment, it accords with all dharmas, This armor is inconceivable, this is one who is well-armored. The armor has no display,'

現，　　凈治一切法，　諸法離言說，　　無能示現者。　不與色相應，　　不與受相應，　不與想行識，　　相應及和合。　不與內相應，　　不與外相應，　不與內外俱，　　相應及和合。　不與界相應，　　不與處相應，　若界若處中，　　亦無有和合。　不與地相應，　　不與水相應，　不與火風空，　　相應及和合。　不與欲相應，　　不與色相應，　不與無色界，　　相應及和合。　一切無所得，　　不與諸有作，　不與諸無作，　　相應及和合。　甲冑不思議，　　無住無和合，　無縛無解脫，　　亦無不相應。　甲冑無邊際，　　不共聲聞地，　不共獨覺地，　　相應及和合。　乃至諸佛地，　　及與一切法，　一切不相應，　　一切不和合。　種種語言道，　　而無能及者，　甲冑無有邊，　　無體難思故。　不與一切法，　　相應不相應，　甲冑不思議，　　超過一切數。　甲冑無有上，　　無縛無非縛，　亦無有色相，　　受想行識相。　不與彼諸相，　　相應及和合，　不與諸法相，　　相應不相應，　亦不與無相，　　相應及和合。　甲冑無有上，　　無縛無解脫，　一切諸法中，　　不墮一法數。　一切諸法中，　　

【現代漢語翻譯】現代漢語譯本當下，凈化一切法（dharma，宇宙的真理或法則），諸法（dharma）超越言語表達，沒有能展示它們的人。它不與色（rupa，物質形態）相應，不與受（vedana，感受）相應，不與想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）相應，不與它們和合。它不與內在（內六處，即眼、耳、鼻、舌、身、意）相應，不與外在（外六處，即色、聲、香、味、觸、法）相應，不與內外兩者相應，不與它們和合。它不與界（dhatu，構成要素）相應，不與處（ayatana，感官與對像）相應，在界和處之中，也沒有和合。它不與地（prthivi，地大）相應，不與水（ap，水大）相應，不與火（tejas，火大）、風（vayu，風大）、空（akasa，空大）相應，不與它們和合。它不與欲界（kama-dhatu，慾望的領域）相應，不與色界（rupa-dhatu，物質的領域）相應，不與無色界（arupa-dhatu，非物質的領域）相應，不與它們和合。一切都不可得，不與有為法（samskrta-dharma，因緣和合的法）相應，不與無為法（asamskrta-dharma，非因緣和合的法）相應，不與它們和合。甲冑（kavaca，比喻菩薩的修行）不可思議，無住無和合，無束縛無解脫，也沒有不相應。甲冑（kavaca）無邊無際，不與聲聞（sravaka，聽聞佛法而修行的人）地相應，不與獨覺（pratyekabuddha，獨自覺悟的人）地相應，不與它們和合。乃至諸佛（buddha，覺悟者）地，以及一切法（dharma），一切都不相應，一切都不和合。種種語言道（vacana-patha，言語表達的途徑），都無法觸及它，甲冑（kavaca）沒有邊際，因為它無實體難以思議。不與一切法（dharma）相應，也不不相應，甲冑（kavaca）不可思議，超越一切數量。甲冑（kavaca）沒有至上，沒有束縛也沒有非束縛，也沒有色相（rupa-lakshana，物質的特徵），受（vedana）、想（samjna）、行（samskara）、識（vijnana）的相。不與那些相相應，不與它們和合，不與諸法（dharma）的相相應，也不不相應，也不與無相（animitta，沒有特徵）相應，不與它們和合。甲冑（kavaca）沒有至上，沒有束縛也沒有解脫，在一切諸法（dharma）中，不屬於任何一法的範疇。在一切諸法（dharma）中，

【English Translation】 English version Now, purifying all dharmas (universal truths or laws), All dharmas are beyond verbal expression, and there is no one who can demonstrate them. It does not correspond with rupa (material form), nor does it correspond with vedana (feeling), It does not correspond with samjna (perception), samskara (volition), or vijnana (consciousness), nor does it combine with them. It does not correspond with the internal (the six internal sense bases: eye, ear, nose, tongue, body, and mind), nor does it correspond with the external (the six external sense bases: form, sound, smell, taste, touch, and dharma), It does not correspond with both internal and external, nor does it combine with them. It does not correspond with dhatu (elements), nor does it correspond with ayatana (sense bases and their objects), Within the elements and sense bases, there is also no combination. It does not correspond with prthivi (earth element), nor does it correspond with ap (water element), It does not correspond with tejas (fire element), vayu (wind element), or akasa (space element), nor does it combine with them. It does not correspond with the kama-dhatu (desire realm), nor does it correspond with the rupa-dhatu (form realm), It does not correspond with the arupa-dhatu (formless realm), nor does it combine with them. Everything is unattainable, it does not correspond with samskrta-dharma (conditioned dharmas), It does not correspond with asamskrta-dharma (unconditioned dharmas), nor does it combine with them. The kavaca (armor, a metaphor for a Bodhisattva's practice) is inconceivable, without dwelling and without combination, Without bondage and without liberation, and also without non-correspondence. The kavaca is boundless, it does not correspond with the sravaka (hearer, one who practices by listening to the Dharma) ground, It does not correspond with the pratyekabuddha (solitary realizer, one who attains enlightenment alone) ground, nor does it combine with them. Even the ground of the Buddhas (enlightened ones), and all dharmas, Everything does not correspond, everything does not combine. The various paths of language (vacana-patha), cannot reach it, The kavaca has no boundaries, because it is without substance and difficult to conceive. It does not correspond with all dharmas, nor does it not correspond, The kavaca is inconceivable, surpassing all numbers. The kavaca has no superior, no bondage and no non-bondage, Nor does it have the characteristics of rupa (material form), vedana (feeling), samjna (perception), samskara (volition), or vijnana (consciousness). It does not correspond with those characteristics, nor does it combine with them, It does not correspond with the characteristics of dharmas, nor does it not correspond, Nor does it correspond with animitta (signlessness), nor does it combine with them. The kavaca has no superior, no bondage and no liberation, Among all dharmas, it does not fall into the category of any one dharma. Among all dharmas,

甲冑不可得，　是故無有上，　　說名不思議。　甲冑無有色，　　無受亦無想，　無行亦無識，　　非諸蘊所攝。　如是勇猛者，　　被斯大甲冑，　身心無所得，　　不見微少法。　過諸思擇故，　　清凈心安住，　而常無怯弱，　　說名不思議。　堅固被甲冑，　　其心無所動，　不計諸劫量，　　說名不思議。　甲冑無有量，　　不取法非法，　以無時量故，　　說名不可量。　不起眾生想，　　亦無有我想，　能知此想故，　　一切想不生。　亦知一切法，　　此法皆無相，　如是被甲冑，　　說名不思議。

「複次無邊慧！此大甲冑名曰妙法嚴具莊嚴；亦名最上，不可壞故；亦名一切法無差別，不于少法作差別故。諸菩薩摩訶薩被此甲冑，持大慧力，乘于大乘、最上之乘、無等等乘、大攝受乘、無邊攝受乘、一切眾生乘此乘者，於此乘中無不容受，然於此乘不增不減，能令眾生安樂而住，亦令眾生安樂而出。若有眾生乘此決定安樂乘者，無有身心疲倦勞苦。無邊慧！此乘映蔽一切世間天、人、阿修羅、聲聞、緣覺及余諸乘而當出離。此乘無來無去、無住無見無知，前際不可得、后際不可得、中際不可得，三世平等猶如虛空不離塵染，無有相待、無有障礙亦無執著，

【現代漢語翻譯】現代漢語譯本『甲冑』（比喻菩薩的修行）是不可得的，因此沒有至上之說，這被稱為不可思議。『甲冑』沒有顏色，沒有感受，也沒有思想，沒有行為，也沒有意識，不被五蘊（色、受、想、行、識）所包含。像這樣勇猛的人，披上這偉大的『甲冑』，身心都無所執著，不見任何微小的法。因為超越了所有的思慮選擇，清凈的心安住於此，並且常常沒有怯懦，這被稱為不可思議。堅固地披上『甲冑』，他的心不會動搖，不計算任何劫數的時間，這被稱為不可思議。『甲冑』沒有限度，不執取法與非法，因為沒有時間限制，這被稱為不可衡量。不生起眾生的想法，也沒有我（自我）的想法，因為能知道這些想法，所以一切想法都不會產生。也知道一切法，這些法都沒有相狀，像這樣披上『甲冑』，這被稱為不可思議。

『再者，無邊慧（菩薩名）！這大『甲冑』名為妙法嚴具莊嚴（以微妙的佛法來莊嚴自身）；也名為最上，因為它不可破壞；也名為一切法無差別，因為它不對任何少許的法作差別。諸菩薩摩訶薩（大菩薩）披上這『甲冑』，持有大智慧的力量，乘坐于大乘（佛教的教義）、最上之乘、無等等乘、大攝受乘、無邊攝受乘、一切眾生乘，乘坐此乘的人，在此乘中沒有不被容納的，然而對於此乘，既不增加也不減少，能使眾生安樂地安住，也能使眾生安樂地解脫。如果有眾生乘坐這決定安樂之乘，就沒有身心的疲倦勞苦。無邊慧！此乘遮蔽一切世間的天、人、阿修羅（一種神道）、聲聞（聽聞佛法而修行的人）、緣覺（獨自覺悟的人）以及其他各種乘而得以出離。此乘無來無去、無住無見無知，前際（過去）不可得、后際（未來）不可得、中際（現在）不可得，三世平等猶如虛空不離塵染，沒有相互依賴、沒有障礙也沒有執著』。

【English Translation】 English version The 'armor' (metaphor for a Bodhisattva's practice) is unattainable, Therefore, there is no supreme, it is called inconceivable. The 'armor' has no color, No feeling, nor thought, No action, nor consciousness, It is not included in the five aggregates (form, feeling, thought, action, consciousness). Such a courageous person, Putting on this great 'armor', Has no attachment in body and mind, Sees no slightest dharma. Because it transcends all deliberation and choice, The pure mind abides in this, And is always without timidity, it is called inconceivable. Firmly putting on the 'armor', His heart will not be moved, Does not calculate the time of any kalpas, it is called inconceivable. The 'armor' has no limit, Does not grasp dharma or non-dharma, Because there is no time limit, it is called immeasurable. Does not arise the thought of sentient beings, Nor the thought of 'I' (self), Because one can know these thoughts, Therefore, all thoughts do not arise. Also knows all dharmas, These dharmas have no characteristics, Like this, putting on the 'armor', it is called inconceivable.

'Furthermore, Boundless Wisdom (name of a Bodhisattva)! This great 'armor' is called the Adornment of Wonderful Dharma (adorning oneself with the subtle Buddhist teachings); it is also called the Supreme, because it is indestructible; it is also called the non-difference of all dharmas, because it makes no distinction to any slight dharma. The Bodhisattva Mahasattvas (great Bodhisattvas) put on this 'armor', holding the power of great wisdom, riding on the Mahayana (Buddhist teachings), the Supreme Vehicle, the Unequalled Vehicle, the Great Embracing Vehicle, the Boundless Embracing Vehicle, the Vehicle of All Sentient Beings, those who ride this vehicle, there is no one who is not accommodated in this vehicle, yet for this vehicle, it neither increases nor decreases, it can make sentient beings dwell in peace, and also make sentient beings be liberated in peace. If there are sentient beings who ride this vehicle of definite peace, there is no fatigue or hardship of body and mind. Boundless Wisdom! This vehicle overshadows all the worlds of gods, humans, asuras (a kind of deity), sravakas (those who practice by hearing the Dharma), pratyekabuddhas (those who awaken alone) and all other vehicles and is able to transcend them. This vehicle has no coming and going, no dwelling, no seeing, no knowing, the past (former) limit is unattainable, the future (latter) limit is unattainable, the present (middle) limit is unattainable, the three times are equal like space, not separated from the dust, there is no mutual dependence, no obstruction, and no attachment.'

以此乘故而當出離。此乘無量，不可量故；本無礙相，不住相故；最上第一。乘此乘者無怯弱心，而發趣于阿耨多羅三藐三菩提。無邊慧！此乘如燈、如日月輪，為諸眾生作大光明。此之大乘亦復如是，光照三千大千世界，無能映蔽、無能障礙，能以無邊大功德海而發趣于阿耨多羅三藐三菩提。無邊慧！此乘離闇，能除一切世間之病，超過一切世間之法；攝大眾生，非諸下劣所能乘也，唯除能被大甲冑者。如我所說，于無量劫救護眾生，供養諸佛種種善根資糧清凈之所能乘，聲聞緣覺及餘下劣繫縛世間、世間相應，或增上慢、慢所調伏，一切外道無信之輩，尚不欲聞此乘之名，何況而能乘此乘也。若有眾生遊戲不可思議境界，乘此乘已，如其勝愿而發趣于阿耨多羅三藐三菩提。

「無邊慧！此乘無際，初中后際不可了知。此乘際斷、際不可得，無邊際是乘際，無量際是乘際。無邊慧！乘無邊際亦無中際，無有少際而可斷者。言際斷者，以無少際說為際斷，不分別際說為際斷，如是名為此乘際斷。際無所有說為中際，際無所有說為邊際，際無所有以際說之。于彼際中際不可得，不可得故邊際中際無際無斷入于際門，入際門故此乘超過，于彼超過亦無所得。無邊慧！何者為際？謂斷、常際。入語言故際則非際。彼斷

【現代漢語翻譯】現代漢語譯本因此，憑藉此乘（指大乘佛法）應當出離。此乘是無量的，因為不可衡量；其本質是無礙的，因為不住于任何表象；它是最上第一的。乘坐此乘的人不會有怯弱之心，而是發起追求阿耨多羅三藐三菩提（無上正等正覺）的願望。無邊慧（菩薩名）！此乘如同燈、如同日月輪，為一切眾生帶來巨大的光明。此大乘佛法也是如此，光照三千大千世界，沒有任何事物能夠遮蔽或阻礙它，它能以無邊的大功德海，引導眾生髮起追求阿耨多羅三藐三菩提的願望。無邊慧！此乘遠離黑暗，能夠消除世間一切的病痛，超越世間一切的法則；它能攝受廣大的眾生，不是那些下劣之人所能乘坐的，只有那些能夠披上大鎧甲（指有大願力、大精進的人）的人才能乘坐。正如我所說，在無量劫中救護眾生，供養諸佛，積累種種善根資糧清凈的人才能乘坐此乘。聲聞（小乘修行者）、緣覺（中乘修行者）以及其他下劣、被世間束縛、與世間相應的，或者增上慢（自以為是）、被慢心所調伏的人，一切外道（不信佛法的人）等，尚且不願聽聞此乘的名字，更何況能夠乘坐此乘呢？如果有眾生能夠遊戲于不可思議的境界，乘坐此乘之後，就能如其殊勝的願望，發起追求阿耨多羅三藐三菩提的願望。「無邊慧！此乘是無邊際的，它的初際、中際、后際都無法了知。此乘的邊際是斷絕的，邊際是不可得的，無邊際就是此乘的邊際，無量際就是此乘的邊際。無邊慧！此乘的無邊際也沒有中際，沒有任何少許的邊際是可以斷絕的。說邊際斷絕，是因為沒有任何少許的邊際，所以說邊際斷絕；不分別邊際，所以說邊際斷絕，這就是此乘的邊際斷絕。邊際無所有，所以說是中際；邊際無所有，所以說是邊際；邊際無所有，所以用邊際來描述它。在那個邊際中，中際是不可得的，因為不可得，所以邊際、中際、無際、無斷都進入了邊際之門，進入邊際之門，此乘就超越了一切，而對於這種超越，也沒有任何所得。無邊慧！什麼是邊際？就是斷、常的邊際。因為進入了語言的範疇，所以邊際就不是邊際了。那個斷

【English Translation】 English version Therefore, it is by this vehicle (referring to the Mahayana Buddhism) that one should depart. This vehicle is immeasurable, because it cannot be measured; its essence is unobstructed, because it does not dwell on any appearances; it is the highest and foremost. Those who ride this vehicle will not have a timid heart, but will aspire to achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment). O Immeasurable Wisdom (a Bodhisattva's name)! This vehicle is like a lamp, like the sun and moon, bringing great light to all sentient beings. This Mahayana Dharma is also like this, illuminating the three thousand great thousand worlds, with nothing able to obscure or hinder it. It can guide sentient beings to aspire to Anuttara-samyak-sambodhi with an immeasurable ocean of great merit. O Immeasurable Wisdom! This vehicle is free from darkness, able to eliminate all the diseases of the world, and transcends all the laws of the world; it can embrace vast numbers of sentient beings, and is not something that inferior beings can ride. Only those who can put on great armor (referring to those with great vows and great diligence) can ride it. As I have said, those who have protected sentient beings for immeasurable kalpas, made offerings to all Buddhas, and accumulated various pure roots of merit can ride this vehicle. Sravakas (Hinayana practitioners), Pratyekabuddhas (middle vehicle practitioners), and other inferior beings who are bound by the world, who are in accordance with the world, or who are arrogant, or who are subdued by arrogance, all non-believers (those who do not believe in Buddhism), do not even wish to hear the name of this vehicle, let alone be able to ride it? If there are sentient beings who can play in inconceivable realms, after riding this vehicle, they can, according to their supreme wishes, aspire to achieve Anuttara-samyak-sambodhi. 「O Immeasurable Wisdom! This vehicle is boundless, its beginning, middle, and end cannot be known. The boundary of this vehicle is cut off, the boundary is unattainable, the boundless is the boundary of this vehicle, the immeasurable is the boundary of this vehicle. O Immeasurable Wisdom! The boundless of this vehicle also has no middle, there is no small boundary that can be cut off. To say that the boundary is cut off is because there is no small boundary, so it is said that the boundary is cut off; not distinguishing the boundary, so it is said that the boundary is cut off, this is the boundary cut off of this vehicle. The boundary is non-existent, so it is called the middle boundary; the boundary is non-existent, so it is called the edge boundary; the boundary is non-existent, so it is described by the boundary. In that boundary, the middle boundary is unattainable, because it is unattainable, so the edge boundary, the middle boundary, the boundless, and the non-cut-off all enter the gate of the boundary. Entering the gate of the boundary, this vehicle transcends everything, and there is nothing to be gained from this transcendence. O Immeasurable Wisdom! What is the boundary? It is the boundary of cutting off and permanence. Because it has entered the realm of language, the boundary is no longer a boundary. That cut off

常際無有邊際，以彼際相相無邊故。所言際者無有分別，分別斷故超過於際遠離斷常。無邊慧！有身見者則于際門有所依止，若無身見則于際門無所執著。無執著故，于斷常際乃能超過。無邊慧！斷常際者而無有實，但誑語言。於三有中分別二際，于彼二際若不攝取、若不相應，乃能超過。斷身見故，於二際門而無所執。無邊慧！若諸菩薩摩訶薩未離身見，則不名為被大甲冑乘于大乘，于彼際門則為執著。設欲斷際起斷際想，於前后際而有分別。若諸菩薩摩訶薩已離身見，是則名為被大甲冑乘于大乘，于彼際門則無所執。過二際已，以安樂乘而發趣于阿耨多羅三藐三菩提。

「無邊慧！諸菩薩摩訶薩以大慧力，能於一切住際之法不斷不破，善巧方便攝取止觀，修習無相得無相證，則為諸佛授法光明。法光明故一切際斷，于彼際斷亦無所執、無有少際于彼際門，若相應、若不相應，若憶念、若不憶念，於一切法善巧方便安住止觀，便獲無邊大法光明。法光明故遠離黑闇怖畏毛豎，建大法幢、出大梵音、大師子吼，告眾生言：『汝等速來於此大乘、大安樂乘、大調御乘、大發趣乘而發趣于阿耨多羅三藐三菩提。』為諸眾生演法光明，法光明故能令眾生被大甲冑乘此大乘。無邊慧！諸菩薩摩訶薩於此大乘此大甲冑勿生

【現代漢語翻譯】現代漢語譯本常（nitya，永恒）際（anta，邊際）沒有邊際，因為那個邊際的相（lakṣaṇa，特徵）是無邊的。所說的邊際沒有分別，因為分別被斷除，所以超越了邊際，遠離了斷（uccheda，斷滅）和常（śāśvata，恒常）。無邊慧（Anantamatī，菩薩名）！有身見（satkāya-dṛṣṭi，認為五蘊為我）的人會在邊際之門有所依賴，如果沒有身見，就不會執著于邊際之門。因為沒有執著，才能超越斷常的邊際。無邊慧！斷常的邊際實際上並不存在，只是虛妄的言語。在三有（traiyadhvaka，欲界、色界、無色界）中分別兩種邊際，對於這兩種邊際，如果不攝取、不相應，才能超越。因為斷除了身見，對於兩種邊際之門就沒有執著。無邊慧！如果菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）沒有離開身見，就不能稱為披上了大鎧甲，乘坐著大乘（mahāyāna，大乘佛教），對於邊際之門就會執著。即使想要斷除邊際，生起斷除邊際的想法，也會對前後邊際有所分別。如果菩薩摩訶薩已經離開了身見，這就稱為披上了大鎧甲，乘坐著大乘，對於邊際之門就沒有執著。超越了兩種邊際之後，以安樂的乘（yāna，乘）趣向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。「無邊慧！諸菩薩摩訶薩以大智慧的力量，能夠對於一切安住于邊際的法（dharma，佛法）不斷不破，善巧方便地攝取止（śamatha，止息）和觀（vipaśyanā，觀察），修習無相（animitta，無相）而證得無相，這就是諸佛授予的光明。因為法光明，一切邊際都被斷除，對於邊際的斷除也沒有執著，沒有絲毫的邊際存在於邊際之門，無論是相應還是不相應，無論是憶念還是不憶念，對於一切法善巧方便地安住于止和觀，就能獲得無邊的大法光明。因為法光明，遠離了黑暗、恐懼和毛骨悚然，建立大法幢，發出大梵音，發出大師子吼，告訴眾生說：『你們快來，趣向這個大乘、大安樂乘、大調御乘、大發趣乘，趣向阿耨多羅三藐三菩提。』為眾生演說法的光明，因為法光明，能夠讓眾生披上大鎧甲，乘坐這個大乘。無邊慧！諸菩薩摩訶薩對於這個大乘、這個大鎧甲，不要產生

【English Translation】 English version The constant (nitya) limit (anta) has no boundary, because the characteristic (lakṣaṇa) of that limit is boundless. The so-called limit has no distinctions, because distinctions are cut off, thus transcending the limit and being far from annihilation (uccheda) and permanence (śāśvata). Anantamatī (a bodhisattva name)! Those with the view of a self (satkāya-dṛṣṭi) will rely on the gate of limits, but if there is no view of a self, there will be no attachment to the gate of limits. Because there is no attachment, one can transcend the limits of annihilation and permanence. Anantamatī! The limits of annihilation and permanence do not actually exist, they are just false words. In the three realms of existence (traiyadhvaka), two limits are distinguished, and if one does not grasp or correspond to these two limits, one can transcend them. Because the view of a self is cut off, there is no attachment to the two gates of limits. Anantamatī! If bodhisattva-mahāsattvas (great bodhisattvas) have not abandoned the view of a self, they cannot be called those who have donned the great armor and ride the Great Vehicle (mahāyāna), and they will be attached to the gate of limits. Even if they want to cut off the limits and generate the thought of cutting off the limits, they will still distinguish between the prior and posterior limits. If bodhisattva-mahāsattvas have abandoned the view of a self, then they are called those who have donned the great armor and ride the Great Vehicle, and they have no attachment to the gate of limits. Having transcended the two limits, they proceed towards anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) with the vehicle of ease. 「Anantamatī! The bodhisattva-mahāsattvas, with the power of great wisdom, are able to neither cut off nor break all the dharmas (teachings) that abide in the limits, skillfully and expediently grasping cessation (śamatha) and insight (vipaśyanā), cultivating the signless (animitta) and attaining the signless realization, which is the light of the dharma bestowed by all Buddhas. Because of the light of the dharma, all limits are cut off, and there is no attachment to the cutting off of limits, and there is not the slightest limit at the gate of limits, whether corresponding or not corresponding, whether remembering or not remembering. With skillful means, they abide in cessation and insight regarding all dharmas, and thus obtain the boundless great light of the dharma. Because of the light of the dharma, they are far from darkness, fear, and hair-raising terror, they establish the great dharma banner, emit the great Brahma sound, roar the great lion's roar, and tell sentient beings: 'You should quickly come and proceed towards this Great Vehicle, the Vehicle of Great Ease, the Vehicle of Great Taming, the Vehicle of Great Progress, and proceed towards anuttarā-samyak-saṃbodhi.' They expound the light of the dharma for sentient beings, and because of the light of the dharma, they can enable sentient beings to don the great armor and ride this Great Vehicle. Anantamatī! The bodhisattva-mahāsattvas should not generate

慳吝，當愿眾生髮菩提心，被此甲冑乘此大乘。於此大乘此大甲冑亦勿慳吝，而能展轉勸諸眾生，復愿眾生被此甲冑乘此大乘而當出離。諸菩薩摩訶薩住是行時，攝取佛國清凈佛國、攝取聲聞及諸菩薩圓滿功德，以此無邊大功德海而發趣于阿耨多羅三藐三菩提。無邊慧！此之大乘等於法界，此岸彼岸無可得者，然能運載一切眾生從此至於法界之中，無處相應、法界相應、甲冑相應。若於此乘等於法界勤修習者，而發趣于阿耨多羅三藐三菩提。

「無邊慧！譬如法界無有塵染、無能壞者、無能染者。此之大乘亦復如是，無壞無染，無壞染故而當趣於一切智智，是故此乘說為大乘。此乘無礙，一切世間天、人、阿修羅不能退轉，以無著故而當趣於一切智智，是故此乘說為大乘。言大乘者，謂大莊嚴，一切莊嚴無不入此大乘中者。」

爾時無邊慧菩薩摩訶薩白佛言：「世尊！於此乘中，豈有有為諸莊嚴耶？」

爾時世尊告無邊慧菩薩摩訶薩言：「如是如是。無邊慧！我隨世俗，於此乘中亦說一切有為莊嚴。無邊慧！若轉輪王、帝釋梵王，無不皆從此大乘出。若已出者、若當出者，雖住轉輪、釋梵尊位，不為生死煩惱過失之所染著，能于諸欲一一稱量，既稱量已則便厭舍，于出離道而能了知。無邊慧！若諸

【現代漢語翻譯】現代漢語譯本：對於慳吝，應當發願讓眾生髮起菩提心（覺悟之心），披上這菩提心的鎧甲，乘坐這大乘（能使眾生脫離苦海的教法）。對於這大乘和這大鎧甲，也不要慳吝，要能輾轉勸導眾生，又發願讓眾生披上這鎧甲，乘坐這大乘，從而得以解脫。諸位菩薩摩訶薩在修行此道時，攝取清凈的佛國，攝取聲聞（聽聞佛法而修行的人）以及諸菩薩圓滿的功德，以這無邊的大功德海，發起趨向阿耨多羅三藐三菩提（無上正等正覺）的願望。無邊慧！這大乘等同於法界（宇宙萬法的本體），此岸彼岸都不可得，然而它能運載一切眾生從此岸到達法界之中，無處不相應，與法界相應，與鎧甲相應。如果對於這等同於法界的大乘勤加修習，就能發起趨向阿耨多羅三藐三菩提的願望。「無邊慧！譬如法界沒有塵埃污染，沒有能破壞它，也沒有能污染它的。這大乘也是如此，沒有破壞，沒有污染，因為沒有破壞和污染，所以應當趨向一切智智（佛的智慧），因此這乘被稱為大乘。這乘沒有障礙，一切世間的天人、阿修羅（一種神道）都不能使其退轉，因為它沒有執著，所以應當趨向一切智智，因此這乘被稱為大乘。所謂大乘，是指大莊嚴，一切莊嚴都無不包含在這大乘之中。」這時，無邊慧菩薩摩訶薩對佛說：「世尊！在這大乘中，難道有有為的各種莊嚴嗎？」這時，世尊告訴無邊慧菩薩摩訶薩說：「是的，是的。無邊慧！我隨順世俗的說法，在這大乘中也說一切有為的莊嚴。無邊慧！無論是轉輪王（統治世界的理想君主）、帝釋（天神之王）、梵王（色界天之王），無不都是從這大乘中出來的。無論是已經出來的，還是將要出來的，即使住在轉輪王、帝釋、梵王的尊貴地位，也不會被生死煩惱的過失所染著，能對各種慾望一一衡量，衡量之後就厭棄捨離，對於出離之道能夠了知。無邊慧！如果諸位

【English Translation】 English version: Regarding stinginess, one should vow that all beings generate the Bodhi mind (the mind of enlightenment), be clad in this armor of Bodhi mind, and ride this Mahayana (the teaching that enables beings to escape suffering). Towards this Mahayana and this great armor, one should not be stingy, but should encourage all beings to do the same, and further vow that all beings be clad in this armor, ride this Mahayana, and thus attain liberation. When Bodhisattva Mahasattvas dwell in this practice, they gather the pure Buddha lands, gather the perfect merits of Sravakas (those who hear and practice the Dharma) and all Bodhisattvas, and with this boundless ocean of great merit, they aspire towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Boundless Wisdom! This Mahayana is equal to the Dharmadhatu (the essence of all phenomena), neither this shore nor the other shore can be obtained, yet it can transport all beings from this shore to the Dharmadhatu, corresponding everywhere, corresponding to the Dharmadhatu, corresponding to the armor. If one diligently practices this Mahayana, which is equal to the Dharmadhatu, one will aspire towards Anuttara-samyak-sambodhi. 「Boundless Wisdom! For example, the Dharmadhatu has no dust, no one can destroy it, and no one can defile it. This Mahayana is also like this, without destruction, without defilement, and because it has no destruction and defilement, it should proceed towards all-knowing wisdom (the wisdom of the Buddha), therefore this vehicle is called Mahayana. This vehicle is unobstructed, and all the gods, humans, and Asuras (a type of deity) in the world cannot cause it to regress, because it has no attachment, therefore it should proceed towards all-knowing wisdom, therefore this vehicle is called Mahayana. The term Mahayana refers to great adornment, and all adornments are included in this Mahayana.」 At that time, Bodhisattva Mahasattva Boundless Wisdom said to the Buddha, 「World Honored One! In this vehicle, are there any conditioned adornments?」 At that time, the World Honored One said to Bodhisattva Mahasattva Boundless Wisdom, 「Yes, yes. Boundless Wisdom! Following worldly conventions, I also speak of all conditioned adornments in this vehicle. Boundless Wisdom! Whether it is a Chakravartin (an ideal ruler of the world), Sakra (king of the gods), or Brahma (king of the Brahma heaven), all come from this Mahayana. Whether they have already come out or will come out, even if they dwell in the noble positions of Chakravartin, Sakra, or Brahma, they will not be defiled by the faults of the afflictions of birth and death, they can measure each desire, and after measuring, they will be disgusted and abandon them, and they will be able to understand the path of liberation. Boundless Wisdom! If all

菩薩摩訶薩乘此乘者，雖受生死，於一切處不為染污，能見過患能知出離。若我於此未說諸法及諸莊嚴，以此乘相，于彼諸法及諸莊嚴亦能了知，而發趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「大乘無上乘，　　此乘不思議，　若有乘此乘，　　彼皆當出離。　是大依止處，　　此乘不思議，　無量無邊際，　　故名為大乘。　一切諸眾生，　　乘於此乘者，　此乘無有減，　　亦復無有增。　一切諸眾生，　　乘於此乘者，　安樂而發趣，　　于中無苦惱。　若諸菩薩等，　　於此乘發趣，　直進無他行，　　身心不疲倦；　照明於世間，　　天人阿修羅，　當於此大乘，　　無上而發趣；　映蔽諸緣覺，　　及以聲聞乘，　亦於此大乘，　　無上而發趣。　無來亦無去，　　無住無前際，　后際及中際，　　無得無所見。　三世悉平等，　　猶若凈虛空，　此乘亦如是，　　遠離諸煩惱。　此乘無相待，　　無障無掛礙，　一切悉能救，　　所向無執著。　此乘無有量，　　亦無一切相，　自性不可得，　　無畏不思議。　若有乘此乘，　　得無所畏者，　乃于佛法中，　　無障無掛礙。　以此乘發趣，　　普明於世間，　如日百千光

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（菩薩中的大修行者）乘坐這種乘（指大乘）時，即使經歷生死輪迴，在任何地方都不會被污染，能夠看到過患，並且知道如何從中解脫。如果我在這裡沒有講述諸法（一切事物和現象）以及各種莊嚴，他們也能通過這種乘的特徵，瞭解那些法和莊嚴，從而發起追求阿耨多羅三藐三菩提（無上正等正覺）的決心。那時，世尊說了以下偈語：『大乘是無上的乘，這種乘不可思議，如果有人乘坐這種乘，他們都將獲得解脫。這是依靠之處，這種乘不可思議，無量無邊，所以被稱為大乘。一切眾生，乘坐這種乘，這種乘不會減少，也不會增加。一切眾生，乘坐這種乘，會安樂地前進，其中沒有痛苦煩惱。如果菩薩等，在這種乘上發起追求，會直接前進，沒有其他行為，身心不會疲倦；照亮世間，天人阿修羅（一種神道），都應當在這種大乘上，無上地發起追求；遮蔽緣覺（獨自覺悟者）以及聲聞乘（聽聞佛法而修行者），也應當在這種大乘上，無上地發起追求。沒有來也沒有去，沒有停留也沒有前際，后際以及中際，沒有獲得也沒有所見。三世（過去、現在、未來）都是平等的，就像清凈的虛空，這種乘也是如此，遠離一切煩惱。這種乘沒有相對待，沒有障礙也沒有牽掛，能夠救度一切，所向沒有執著。這種乘沒有限量，也沒有一切相，自性不可得，無畏不可思議。如果有人乘坐這種乘，獲得無所畏懼，那麼在佛法中，就沒有障礙也沒有牽掛。通過這種乘發起追求，普遍照亮世間，就像太陽發出千百道光芒』

【English Translation】 English version When a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) rides this vehicle (referring to the Mahayana), even though they undergo birth and death, they are not defiled in any place, they can see the faults, and they know how to be liberated from them. If I have not spoken here about the dharmas (all things and phenomena) and various adornments, they can also understand those dharmas and adornments through the characteristics of this vehicle, and thus resolve to pursue Anuttara-samyak-sambodhi (unexcelled complete enlightenment). At that time, the World Honored One spoke the following verses: 'The Mahayana is the supreme vehicle, this vehicle is inconceivable, if anyone rides this vehicle, they will all attain liberation. This is the place of reliance, this vehicle is inconceivable, immeasurable and boundless, therefore it is called the Mahayana. All sentient beings, riding this vehicle, this vehicle does not decrease, nor does it increase. All sentient beings, riding this vehicle, will advance in peace and joy, without suffering or affliction. If Bodhisattvas and others, initiate their pursuit on this vehicle, they will advance directly, without other actions, their body and mind will not be weary; Illuminating the world, gods, humans, and asuras (a type of deity), should all initiate their pursuit on this supreme Mahayana; Obscuring Pratyekabuddhas (those who awaken alone) and the Sravaka vehicle (those who practice by hearing the Dharma), they should also initiate their pursuit on this supreme Mahayana. There is no coming and no going, no dwelling and no prior limit, no posterior limit and no middle limit, there is no attainment and nothing to be seen. The three times (past, present, future) are all equal, like the pure void, this vehicle is also like this, far from all afflictions. This vehicle has no relativity, no obstacles and no attachments, it can save all, and has no clinging to any direction. This vehicle has no measure, nor does it have any form, its self-nature is unattainable, fearless and inconceivable. If anyone rides this vehicle, and attains fearlessness, then in the Buddhadharma, there are no obstacles and no attachments. By initiating pursuit through this vehicle, it universally illuminates the world, like the sun emitting thousands of rays of light.'

，　　無時而不照。　此乘不可壞，　　無能映蔽者，　無量德資糧，　　無上而發趣。　此乘超世間，　　出過於三界，　遠離諸黑闇，　　能趣于無漏。　此乘唯攝取，　　一切諸菩薩，　其餘眾生類，　　于中不容受。　若有智慧者，　　無量千劫中，　方便勤修習，　　乃乘於此乘；　非諸聲聞眾，　　及以諸緣覺，　一切外道輩，　　而能乘此乘。　若有諸眾生，　　趣于非道者，　斯人鮮福德，　　不堪聞此乘。　若有諸眾生，　　于不思議法，　善巧而遊戲，　　安住於此乘，　隨其所建立，　　殊勝之誓願，　住斯正道中，　　無上而發趣。　此乘無邊際，　　亦無有中際，　邊際及中際，　　一切不可得。　以際不可得，　　此乘無有際，　一切際斷故，　　安樂而發趣。　此乘無邊際，　　無邊是乘際，　此乘無量際，　　無量是乘際。　此乘無際斷，　　無際為際斷，　于際不分別，　　斷亦不可得。　乘際無邊際，　　亦無有中際，　亦無無際際，　　際性無所有。　于際無際相，　　非際為際相，　于彼諸際中，　　際相無所有。　非際說際門，　　此乘已超過，　于彼所過量，　　相應不可得。　我說斷常際，　　有

【現代漢語翻譯】現代漢語譯本（此光明）無時無刻不在照耀。此乘（Mahāyāna，大乘）不可摧毀，沒有任何事物能夠遮蔽它，它積聚了無量的功德資糧，是無上的，並由此而發起（菩提心）。此乘超越世間，超出三界（欲界、色界、無色界），遠離一切黑暗，能夠趨向無漏（涅槃）。此乘只攝取一切菩薩（Bodhisattva，發願成佛的修行者），其餘的眾生，不被容納其中。如果有智慧的人，在無量千劫中，以方便（upāya，善巧的方法）勤奮修習，才能乘坐此乘；不是那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）眾，以及那些緣覺（Pratyekabuddha，獨自覺悟的修行者），一切外道（Tīrthika，不信奉佛教的修行者）之輩，能夠乘坐此乘。如果有眾生，走向非正道，這些人缺少福德，不堪聽聞此乘。如果有眾生，對於不可思議的法，善巧地運用並樂在其中，安住於此乘，隨著他們所建立的，殊勝的誓願，安住在這正道中，無上地發起（菩提心）。此乘沒有邊際，也沒有中間的界限，邊際和中間的界限，一切都不可得。因為界限不可得，此乘就沒有界限，一切界限都斷絕了，安樂地發起（菩提心）。此乘沒有邊際，沒有邊際就是此乘的界限，此乘有無量的界限，無量就是此乘的界限。此乘沒有界限的斷絕，沒有界限就是界限的斷絕，對於界限不分別，斷絕也是不可得的。乘的界限沒有邊際，也沒有中間的界限，也沒有沒有界限的界限，界限的自性是空無所有的。對於界限沒有界限的相，非界限就是界限的相，在那些界限中，界限的相是空無所有的。非界限說是界限的門，此乘已經超越了，對於它所超越的量，相應的量是不可得的。我說斷和常的界限，有

【English Translation】 English version It illuminates without ceasing. This vehicle (Mahāyāna) is indestructible, and nothing can obscure it, It accumulates immeasurable merits, is supreme, and is the basis for the arising (of Bodhicitta). This vehicle transcends the world, goes beyond the three realms (desire realm, form realm, formless realm), It is far from all darkness and can lead to the unconditioned (Nirvana). This vehicle only encompasses all Bodhisattvas (beings who aspire to Buddhahood), Other sentient beings are not included in it. If there are wise individuals, who for countless kalpas (eons), Diligently practice with skillful means (upāya), they can ride this vehicle; Not those of the Śrāvakas (disciples who hear the teachings), nor those of the Pratyekabuddhas (solitary realizers), Nor any of the Tīrthikas (non-Buddhist practitioners), can ride this vehicle. If there are sentient beings, who go on the wrong path, These people lack merit and are not capable of hearing this vehicle. If there are sentient beings, who are skillful and enjoy the inconceivable Dharma, And abide in this vehicle, According to the noble vows they have established, They abide in this right path, and supremely arise (with Bodhicitta). This vehicle has no boundary, nor does it have a middle boundary, The boundary and the middle boundary, all are unattainable. Because the boundary is unattainable, this vehicle has no boundary, All boundaries are cut off, and one arises (with Bodhicitta) in peace. This vehicle has no boundary, no boundary is the boundary of this vehicle, This vehicle has immeasurable boundaries, immeasurable is the boundary of this vehicle. This vehicle has no cutting off of boundaries, no boundary is the cutting off of boundaries, Regarding boundaries, there is no discrimination, and cutting off is also unattainable. The boundary of the vehicle has no boundary, nor does it have a middle boundary, Nor does it have a boundary of no boundary, the nature of boundary is empty. Regarding boundaries, there is no characteristic of no boundary, non-boundary is the characteristic of boundary, In those boundaries, the characteristic of boundary is empty. Non-boundary is said to be the gate of boundary, this vehicle has already transcended it, Regarding the measure it has transcended, the corresponding measure is unattainable. I speak of the boundary of cutting off and permanence, there is

邊無邊際，　如是一切際，　　彼際悉非際。　一切際無邊，　　際相無所有，　一切際自性，　　于中不分別。　如是諸際中，　　以斷于分別，　邊際無邊際，　　一切悉能斷。　若有有身見，　　則說諸際門，　執著此諸際，　　為無依怙者。　若無有身見，　　不著諸際門，　不執一切際，　　為能照明者。　一切際非際，　　諸際非真實，　一切際性相，　　彼皆無所有。　不受一切際，　　于際悉超過，　不著諸際門，　　能斷有身見。　若於有身見，　　不斷不遠離，　不被大甲冑，　　不乘于大乘。　以受于諸際，　　分別諸際相，　前際及后際，　　一切皆分別。　若於有身見，　　一切已能斷，　乃被無邊甲，　　乘于無上乘。　不著諸際門，　　為世智慧者，　能于種種際，　　一切悉超過。　由是佛法中，　　安樂而發趣，　菩薩善觀察，　　能以大慧力。　不得少有法，　　可斷可除滅，　常以善方便，　　善攝於止觀。　一相了知故，　　諸相皆了知，　安住于正法，　　得大法光明。　以是法光明，　　決了彼諸際，　不見少有際，　　若際及非際。　于彼可相應，　　一切無所著，　若見苦眾生，　　慰諭而告言

【現代漢語翻譯】現代漢語譯本邊際是無邊無際的，像這樣的一切邊際，那些邊際都不是真正的邊際。一切邊際都是無邊的，邊際的相狀是空無所有的，一切邊際的自性，在其中不應加以分別。像這樣在各種邊際中，通過斷除分別，無論是邊際還是無邊際，一切都能斷除。如果存在有身見（認為身體是真實存在的錯誤觀念），就會談論各種邊際的門徑，執著于這些邊際，就會成為沒有依靠的人。如果沒有有身見，就不會執著于各種邊際的門徑，不執著於一切邊際，就能成為能夠照明真理的人。一切邊際都不是真正的邊際，各種邊際都不是真實的，一切邊際的性質和相狀，都是空無所有的。不接受一切邊際，就能超越一切邊際，不執著于各種邊際的門徑，就能斷除有身見。如果對於有身見，不能斷除也不能遠離，就不能披上偉大的盔甲，也不能乘坐偉大的乘具（指大乘佛法）。因為接受各種邊際，分別各種邊際的相狀，無論是前際還是后際，一切都是分別出來的。如果對於有身見，一切都能夠斷除，就能披上無邊的盔甲，乘坐無上的乘具。不執著于各種邊際的門徑，就能成為世間的智者，能夠在各種邊際中，一切都超越。因此在佛法中，能夠安樂地發起修行，菩薩善於觀察，能夠以大智慧的力量。不認為有任何法，是可以被斷除或消滅的，常常以善巧方便，善於攝持止觀（禪定和智慧）。因爲了解一相（實相），就能瞭解一切相，安住在正法中，就能得到大法的光明。以這法的光明，就能決斷那些邊際，看不到任何邊際，無論是邊際還是非邊際。對於那些可以相應的，一切都沒有執著，如果看到受苦的眾生，就安慰他們並告訴他們。

【English Translation】 English version The boundaries are boundless, Like all such boundaries, those boundaries are not actual boundaries. All boundaries are limitless, the characteristics of boundaries are empty and without substance, The nature of all boundaries, within which there should be no discrimination. Like this, within all kinds of boundaries, by cutting off discrimination, Whether it is a boundary or no boundary, all can be cut off. If there is a 'self-view' (the mistaken idea that the body is real), then one will talk about the gateways of various boundaries, Clinging to these boundaries, one will become a person without refuge. If there is no 'self-view', one will not cling to the gateways of various boundaries, Not clinging to all boundaries, one can become a person who can illuminate the truth. All boundaries are not actual boundaries, various boundaries are not real, The nature and characteristics of all boundaries are empty and without substance. Not accepting all boundaries, one can transcend all boundaries, Not clinging to the gateways of various boundaries, one can cut off the 'self-view'. If regarding the 'self-view', one cannot cut it off nor stay away from it, One cannot put on the great armor, nor ride the great vehicle (referring to Mahayana Buddhism). Because one accepts various boundaries, discriminating the characteristics of various boundaries, Whether it is the past boundary or the future boundary, all are discriminated. If regarding the 'self-view', all can be cut off, Then one can put on the boundless armor, and ride the supreme vehicle. Not clinging to the gateways of various boundaries, one can become a wise person in the world, Able to transcend all kinds of boundaries. Therefore, in the Buddha's teachings, one can happily initiate practice, Bodhisattvas are good at observing, and can use the power of great wisdom. Not thinking that there is any dharma that can be cut off or eliminated, Always using skillful means, being good at holding both 'samatha' (calm abiding) and 'vipassana' (insight). Because one understands the one characteristic (true nature), one can understand all characteristics, Dwelling in the right dharma, one can obtain the light of the great dharma. With this light of the dharma, one can resolve those boundaries, Not seeing any boundary, whether it is a boundary or not a boundary. For those that can be in accordance, there is no attachment to anything, If one sees suffering beings, one should comfort them and tell them.

：『汝來於此乘，　　安樂而出離。』　一切受生處，　　能作法光明，　被甲乘大乘，　　亦以此開示。　此乘此甲冑，　　于彼勿慳吝，　亦令諸眾生，　　被甲乘大乘，　乘此安樂乘，　　無上而發趣。　如是諸菩薩，　　安住此修行，　能于佛法中，　　以速而發趣。　清凈佛國土，　　攝受諸聲聞，　及諸菩薩等，　　功德莊嚴事。

大寶積經卷第二十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十二

大唐三藏菩提流志奉　詔譯被甲莊嚴會第七之二

「複次無邊慧！我念往昔修菩薩行時被如是甲冑、乘如是大乘，超過諸際，能滅黑闇，能除怖畏，以大精進，乃于無量百千俱胝那由他佛所聞此菩薩摩訶薩甲冑莊嚴大乘莊嚴。踴躍歡喜觀此法時，于佛世尊恭敬尊重，不作是念：『我被如是甲冑，我有如是甲冑，我得如是法，我有如是法，我有如是種類之法。』我于爾時無有我想，遠離身見、遠離我慢，心無高下亦無分別，為欲攝受一切眾生，護持諸佛如來法藏，成熟無量百千俱胝那由他眾生，曾無一念勞倦之心。我于爾時不捨甲冑乘無邊乘，世世生中能破魔軍，魔諸眷屬退敗消滅，魔之使者怖畏馳散，一切異道諸遮羅迦、路伽耶

【現代漢語翻譯】現代漢語譯本：『你來到這乘（指大乘佛法），安樂地從中解脫。』在一切眾生受生之處，都能作為佛法的光明，披上甲冑（比喻精進修行），乘坐大乘，也用此來開示眾生。這乘（大乘）這甲冑（精進修行），對於它們不要吝嗇，也要讓一切眾生，披上甲冑，乘坐大乘，乘坐這安樂之乘，無上地發起修行。像這樣的菩薩們，安住於此修行，能在佛法中，迅速地發起修行。清凈佛的國土，攝受一切聲聞（聽聞佛法而修行的人），以及諸菩薩等，用功德來莊嚴。

《大寶積經》卷第二十一大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二十二

大唐三藏菩提流志奉詔譯《被甲莊嚴會》第七之二

『再者，無邊慧（菩薩名）！我回憶過去修行菩薩道時，披著這樣的甲冑（精進修行），乘坐這樣的大乘（佛法），超越一切邊際，能滅除黑暗，能消除恐懼，以大精進力，才在無量百千俱胝那由他（數量單位，表示極多）佛所聽聞這菩薩摩訶薩（大菩薩）的甲冑莊嚴大乘莊嚴。踴躍歡喜地觀察此法時，對佛世尊恭敬尊重，不作這樣的念頭：『我披著這樣的甲冑，我擁有這樣的甲冑，我得到這樣的法，我擁有這樣的法，我擁有這樣的種類之法。』我那時沒有我相，遠離身見（執著于身體為我），遠離我慢（驕傲自大），心中沒有高下之分也沒有分別，爲了攝受一切眾生，護持諸佛如來法藏，成熟無量百千俱胝那由他眾生，從未有一念疲倦之心。我那時不捨棄甲冑，乘坐無邊之乘，世世生中能破除魔軍，魔的眷屬退敗消滅，魔的使者恐懼逃散，一切異道（外道）的遮羅迦（苦行外道）、路伽耶（順世外道）

【English Translation】 English version: 'You come by this vehicle (referring to the Mahayana Buddhism), and peacefully attain liberation from it.' In all places where beings are born, it can serve as the light of the Dharma, Adorned with armor (metaphor for diligent practice), riding the Great Vehicle, also use this to enlighten beings. This vehicle (Mahayana) and this armor (diligent practice), do not be stingy with them, Also let all beings, be adorned with armor, ride the Great Vehicle, Riding this vehicle of peace, supremely embark on the path of practice. Such Bodhisattvas, abiding in this practice, Can quickly embark on the path of practice within the Buddha's teachings. Purify the Buddha's land, gather all Sravakas (those who practice by hearing the Dharma), And all Bodhisattvas, with meritorious virtues to adorn.

The Great Treasure Trove Sutra, Volume 21 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 22

Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under Imperial Decree, The Seventh Section on Adornment with Armor, Part Two

'Furthermore, Immeasurable Wisdom (name of a Bodhisattva)! I recall when I was practicing the Bodhisattva path in the past, I was adorned with such armor (diligent practice), riding such a Great Vehicle (the Dharma), transcending all boundaries, able to extinguish darkness, able to eliminate fear, with great diligence, I heard about this adornment of the armor of the Bodhisattva Mahasattva (Great Bodhisattva) and the adornment of the Great Vehicle from countless hundreds of thousands of kotis of nayutas (units of large numbers) of Buddhas. When joyfully observing this Dharma, I was respectful and reverent towards the World Honored One, the Buddha, and did not have such thoughts: 『I am adorned with such armor, I possess such armor, I have attained such Dharma, I possess such Dharma, I possess such kinds of Dharma.』 At that time, I had no concept of self, I was free from the view of self (attachment to the body as self), free from arrogance, my mind had no sense of high or low, nor any discrimination, in order to gather all beings, to protect the Dharma treasury of all Buddhas, to mature countless hundreds of thousands of kotis of nayutas of beings, I never had a single thought of weariness. At that time, I did not abandon the armor, riding the boundless vehicle, in every life I was able to break the army of Mara, Mara's retinue retreated and were destroyed, Mara's messengers fled in fear, all the heretical (non-Buddhist) Carakas (ascetic heretics), Lokayatas (materialist heretics)

、陀波利、婆羅遮伽，及此外道相應之輩，我皆降伏為作安隱，一切異論悉已摧殄，一切外道悉已降伏，邪趣眾生令於此乘住眾善軛。為諸眾生開示甲冑甲冑莊嚴，亦為眾生演說如是種類之法安樂大乘，住此乘者便獲一切安樂資具，所謂有為安樂資具、轉輪聖王安樂資具、帝釋梵王安樂資具，及得無為安樂資具。為諸眾生說此法時，令諸眾生入此法中生聖種性，建大法幢、作師子吼，而發趣于阿耨多羅三藐三菩提。

「無邊慧！諸菩薩摩訶薩應被如是大甲冑已，如理觀察而選擇之，當於何法而發趣之？於一切法盡能知見，無有分別。何以故？諸菩薩摩訶薩安住正道，如理知故；正道發趣，如理見故。如理清凈則不分別非不分別，而於分別不分別中平等知見。若見有法可求可覓則不平等，不住如理清凈知見。以無分別無不分別，于彼分別不分別中而無執取；以無執取，遠離分別及不分別。於此道中無有憐愍、無有施為，亦無增益、亦無取捨。住平正道亦不分別過現未來，遍能了知一切分別。所有隨眠，於一切法得住平等、無顛倒義，乃得名為住斯道者。

「無邊慧！何等為道及道清凈？所謂說名八支聖道：正見、正思惟、正語、正業、正命、正精進、正念、正定。正見能斷薩迦耶見，超過一切見所行境，一

【現代漢語翻譯】現代漢語譯本：『陀波利（Tāpali，外道名）、婆羅遮伽（Bharadvāja，外道名），以及其他與外道相應的那些人，我都已經降伏他們，使他們得到安穩。一切不同的論調都被我摧毀，一切外道都被我降伏，使那些走入邪途的眾生能夠安住于這個佛乘，行持各種善業。我為眾生開示甲冑（比喻菩薩的精進），以及甲冑的莊嚴（比喻菩薩的功德），也為眾生演說這種能夠帶來安樂的大乘佛法。安住于這個佛乘的人，便能獲得一切安樂的資具，包括有為的安樂資具、轉輪聖王的安樂資具、帝釋梵王的安樂資具，以及無為的安樂資具。當爲眾生宣說此法時，能使眾生進入此法中，生出聖者的種性，建立大法幢，發出獅子吼，從而趣向阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』『無邊慧（Anantamatī，菩薩名）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）應當披上這樣的大甲冑之後，如理觀察並選擇，應當趣向哪種法呢？應當對一切法都能知見，沒有分別。為什麼呢？因為諸位菩薩摩訶薩安住于正道，如理知曉的緣故；因為趣向正道，如理見到的緣故。如理清凈，就不會分別非分別，而能在分別與不分別中平等知見。如果認為有法可以追求、可以尋覓，那就不是平等，就不是安住于如理清凈的知見。因為沒有分別也沒有不分別，所以對於分別與不分別之中沒有執取；因為沒有執取，所以遠離分別和不分別。在這條道路中，沒有憐憫，沒有施為，也沒有增益，也沒有取捨。安住于平正的道路，也不分別過去、現在、未來，能夠普遍了知一切分別。所有隨眠（anuśaya，煩惱的潛在勢力），對於一切法都能安住于平等、沒有顛倒的意義，才能被稱為安住于這條道路的人。』『無邊慧！什麼是道以及道的清凈呢？就是所說的八支聖道：正見（samyag-dṛṣṭi）、正思惟（samyak-saṃkalpa）、正語（samyag-vāc）、正業（samyak-karmānta）、正命（samyag-ājīva）、正精進（samyag-vyāyāma）、正念（samyak-smṛti）、正定（samyak-samādhi）。正見能夠斷除薩迦耶見（satkāya-dṛṣṭi，我見），超越一切見解所能到達的境界，一』

【English Translation】 English version: 'Tāpali, Bharadvāja, and others of their kind who are associated with other paths, I have all subdued them and made them secure. All different views have been destroyed by me, all other paths have been subdued, and I have caused those beings who have gone astray to abide in this vehicle, practicing all kinds of good deeds. I have revealed to beings the armor (a metaphor for a Bodhisattva's diligence) and the adornment of the armor (a metaphor for a Bodhisattva's merits), and I have also expounded to beings this kind of great vehicle of Dharma that brings peace and happiness. Those who abide in this vehicle will obtain all the requisites for happiness, including the requisites for happiness of the conditioned, the requisites for happiness of a Cakravartin (universal monarch), the requisites for happiness of Indra and Brahma, and the requisites for happiness of the unconditioned. When this Dharma is preached to beings, it enables them to enter this Dharma, to give rise to the lineage of the noble ones, to establish the great Dharma banner, to roar the lion's roar, and thus to proceed towards Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' 'Anantamatī! After the Bodhisattva-mahāsattvas have put on such great armor, they should observe and choose according to reason, and to which Dharma should they proceed? They should be able to know and see all Dharmas without any discrimination. Why is that? Because the Bodhisattva-mahāsattvas abide in the right path, and know according to reason; because they proceed on the right path, and see according to reason. When they are purified according to reason, they will not discriminate between discrimination and non-discrimination, but will have equal knowledge and vision in discrimination and non-discrimination. If they think that there is a Dharma that can be sought or found, then it is not equal, and they are not abiding in the knowledge and vision that is purified according to reason. Because there is no discrimination and no non-discrimination, they do not grasp at discrimination and non-discrimination; because there is no grasping, they are far from discrimination and non-discrimination. In this path, there is no compassion, no action, no increase, and no taking or discarding. Abiding in the path of equality, they do not discriminate between the past, present, and future, and they are able to universally know all discriminations. All latent tendencies (anuśaya), with respect to all Dharmas, are able to abide in equality and without inverted meaning, and only then can they be called those who abide in this path.' 'Anantamatī! What is the path and the purity of the path? It is what is called the Noble Eightfold Path: Right View (samyag-dṛṣṭi), Right Thought (samyak-saṃkalpa), Right Speech (samyag-vāc), Right Action (samyak-karmānta), Right Livelihood (samyag-ājīva), Right Effort (samyag-vyāyāma), Right Mindfulness (samyak-smṛti), and Right Concentration (samyak-samādhi). Right View can cut off the satkāya-dṛṣṭi (view of self), and transcend all the realms that views can reach, one'

切諸見於一切處悉得清凈，而能了知一切分別，若勝分別、若遍分別，則無分別，無勝分別、無遍分別。不住邪思、斷邪思惟，能見正命、見正命想，見命清凈，住清凈命。如理能見清凈身業、清凈語業、清凈意業。住于正業，正見語業，于語語者悉能見知，住于正語能凈對治。正精進見善攝精進，住正精進，正見憶念而無有念，亦無作意、無所執取。以清凈念住于正念正見三昧，於三昧中無所依止，而能清凈三昧之見住于正定。無邊慧！諸菩薩摩訶薩如是見時，得一切處清凈正見住清凈道。此清凈道為善丈夫之所修行，智者尊重、眾聖悅可、如來稱讚，非一切魔魔民、魔使、魔天、大眾之所行處，亦非一切愛著外道、依止諍論、行見稠林、趣諸非道路伽耶等之所行處，亦非一切愛涅槃者之所行處。何以故？住無為者則于涅槃有所分別，涅槃分別則諸行分別。何以故？涅槃界中超過一切動念分別，尚無無為，況有有為？此道能凈一切分別，乃無少有無為分別，寧有一切有為分別？若於聖道有分別者，則不名為住于聖道。若斷一切動念分別，是則名為住于聖道、住無畏道、住安隱道、住安樂道。此道能至無老病死憂苦之處，此道能至無有自性超過性處，此道能至遠離一切性非性處，此道能至無示現相非色相處，此道如空

遍一切處能至無上大宮殿中。如是去者不復退還，便獲若干安隱快樂。彼大宮殿不可示現，無諸事相、無少有為、無少無為，已滅有為已舍無為，不與眾生有為安樂無為安樂。

「無邊慧！諸有欣樂有為涅槃，彼尚不求有為安樂，況有能于大宮殿者？大宮殿中無有施設，清涼寂靜故名涅槃，滅貪瞋癡、斷諸隨眠、裂愛見網、竭無明流、拔眾毒箭、盡不善法，故名涅槃。遠離一切憍慢病疾、眾苦逼惱，故名涅槃。非心意識心所所行，故名涅槃。息諸諍論一切結使乃至法想，故名涅槃。絕諸意樂意樂所求，亦無分別所分別相，故名涅槃。無邊慧！是為大般涅槃體性。涅槃無邊不可宣說，若有所趣則非是道，道亦無言不可宣說。諸菩薩摩訶薩若以此道趣于涅槃大宮殿時，亦令無量百千眾生住於斯道。

「無邊慧！諸菩薩摩訶薩於此道中而發趣時，無有勞倦亦無憂惱，隨欲所求、隨欲莊嚴，隨莊嚴處一一莊嚴，隨攝眾生而為說法，令諸眾生皆得歡喜。何以故？此道無等、能凈對治、所作究竟。諸佛世尊、聲聞緣覺，皆於此道而發趣之不相違背，未到彼地，未如其愿終不相離。何者為地？謂涅槃地、大宮殿地。譬如虛空不可為喻，唯除虛空以喻虛空。廣大空寂名曰虛空，涅槃宮殿亦復如是，為大空寂，無有主宰亦無

【現代漢語翻譯】現代漢語譯本能遍及一切處，到達無上大宮殿中。像這樣前往的人不會再退轉，便能獲得許多安穩快樂。那大宮殿無法展示，沒有各種事相、沒有絲毫有為、沒有絲毫無為，已經滅盡有為，已經捨棄無為，不給予眾生有為的安樂和無為的安樂。『無邊慧（菩薩名）！那些欣樂有為涅槃的人，他們尚且不追求有為的安樂，何況能到達大宮殿呢？大宮殿中沒有施設，因為清涼寂靜所以稱為涅槃，滅除貪嗔癡、斷除各種隨眠（煩惱的潛在狀態）、破裂愛見之網、竭盡無明之流、拔除各種毒箭、消盡不善之法，所以稱為涅槃。遠離一切驕慢、疾病、各種痛苦的逼迫惱亂，所以稱為涅槃。不是心、意識、心所（心理活動）所能到達的境界，所以稱為涅槃。止息各種爭論、一切結使（煩惱的束縛）乃至法想（對佛法的執著），所以稱為涅槃。斷絕各種意樂（慾望）和意樂所追求的，也沒有分別和所分別的相，所以稱為涅槃。無邊慧！這就是大般涅槃的體性。涅槃無邊，不可宣說，如果有所執著，那就不是道，道也是無言，不可宣說。諸菩薩摩訶薩如果以這條道前往涅槃大宮殿時，也會讓無量百千眾生安住在這條道上。『無邊慧！諸菩薩摩訶薩在這條道中發起前進時，沒有勞累也沒有憂愁，隨心所欲地追求、隨心所欲地莊嚴，在所莊嚴之處一一莊嚴，隨著所攝受的眾生而為他們說法，讓所有眾生都得到歡喜。為什麼呢？因為這條道是無與倫比的，能夠清凈對治，所作所為都達到究竟。諸佛世尊、聲聞緣覺，都是在這條道上發起前進，不會互相違背，沒有到達彼岸，沒有如願以償，終究不會分離。什麼是彼岸呢？就是涅槃之地、大宮殿之地。譬如虛空無法用其他事物來比喻，只能用虛空來比喻虛空。廣大空寂叫做虛空，涅槃宮殿也是如此，是廣大空寂，沒有主宰也沒有

【English Translation】 English version It can reach everywhere, arriving at the supreme great palace. Those who go in this way will not retreat, and will obtain much peace and happiness. That great palace cannot be shown, it has no phenomena, no slightest conditioned existence, no slightest unconditioned existence, having extinguished conditioned existence, having abandoned unconditioned existence, not giving sentient beings the peace of conditioned existence or the peace of unconditioned existence. 'Boundless Wisdom (a Bodhisattva's name)! Those who delight in conditioned Nirvana, they do not even seek the peace of conditioned existence, how much less can they reach the great palace? In the great palace there is no establishment, because it is cool and tranquil it is called Nirvana, extinguishing greed, hatred, and delusion, cutting off all latent tendencies (potential states of affliction), breaking the net of love and views, exhausting the flow of ignorance, pulling out all poisonous arrows, eliminating all unwholesome dharmas, therefore it is called Nirvana. It is far from all arrogance, sickness, and the torment of various sufferings, therefore it is called Nirvana. It is not a realm that can be reached by mind, consciousness, or mental activities, therefore it is called Nirvana. It ceases all disputes, all fetters (bonds of affliction), even the thought of Dharma (attachment to Buddhist teachings), therefore it is called Nirvana. It cuts off all desires and what desires seek, and there is no discrimination or the appearance of what is discriminated, therefore it is called Nirvana. Boundless Wisdom! This is the nature of Great Nirvana. Nirvana is boundless and cannot be spoken of, if there is any attachment, then it is not the path, and the path is also without words and cannot be spoken of. When the Bodhisattva Mahasattvas go to the great palace of Nirvana by this path, they also cause countless hundreds of thousands of sentient beings to abide in this path. 'Boundless Wisdom! When the Bodhisattva Mahasattvas embark on this path, they have no fatigue or sorrow, they seek as they wish, they adorn as they wish, and they adorn each place they adorn, and they preach the Dharma according to the sentient beings they gather, so that all sentient beings may obtain joy. Why is this? Because this path is unparalleled, it can purify and counteract, and what is done is ultimately accomplished. All Buddhas, World Honored Ones, Pratyekabuddhas, all embark on this path, they do not contradict each other, and they will not separate until they reach the other shore and fulfill their wishes. What is the other shore? It is the land of Nirvana, the land of the great palace. For example, the void cannot be compared to anything else, except for the void to be compared to the void. The vast emptiness is called the void, and the palace of Nirvana is also like this, it is vast emptiness, there is no master and no

我所，一切眾生設入其中，無能攝取一毛端量。廣大空寂廣大無量名大涅槃、名大宮殿。

「無邊慧！諸菩薩摩訶薩此殊勝道，非諸聲聞緣覺所有。住此道者成就一切功德資糧得不退轉，為諸眾生作大饒益，以殊勝行為大莊嚴，以是道故而發趣之。如彼莊嚴，亦非聲聞緣覺所有。諸菩薩摩訶薩住此道時，若作輪王無所顧吝，有大威德神通變現，而能了知世出世間。若作帝釋、大梵天王，無所耽著遠離憍慢，樂見諸佛樂聞正法，成熟無量百千諸天，趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「菩薩殊勝道，　　世間無有上，　眾聖及二乘，　　皆趣於斯道。　一切諸菩薩，　　發趣大菩提，　為得道莊嚴，　　以斯道開示。　若於斯道中，　　已趣今趣者，　彼皆以正見，　　安住於斯道。　一切諸菩薩，　　若住平等見，　行於斯道中，　　安樂而發趣。　斯道最殊勝，　　斯道為無上，　如實能誘進，　　于中無所執。　若住於斯道，　　行於斯道中，　一切諸智人，　　其意不傾動。　不說於斯道，　　少有傾動者，　由是無所動，　　于動常遠離。　我說於斯道，　　無動無施為，　亦無有增益，　　斯道故無上。　一切諸菩薩，　　善住於斯道，

【現代漢語翻譯】現代漢語譯本我所說的境界，一切眾生即使進入其中，也無法攝取哪怕一根毫毛的量。它廣大空寂，廣大無量，名為大涅槃（maha-nirvana，指超越生死輪迴的最終解脫），名為大宮殿。『無邊慧（Anantamati，菩薩名）！諸位菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）所行的這條殊勝之道，不是那些聲聞（sravaka，指聽聞佛法而修行的人）和緣覺（pratyekabuddha，指獨自悟道的人）所能擁有的。安住于這條道上的人，能夠成就一切功德資糧，獲得不退轉的境界，為一切眾生帶來巨大的利益，以殊勝的行為作為莊嚴，因為這條道的緣故而發起修行。像這樣的莊嚴，也不是聲聞和緣覺所能擁有的。諸位菩薩摩訶薩安住于這條道時，如果成為轉輪王（cakravartin，指統治世界的理想君主），也不會吝惜任何東西，擁有巨大的威德和神通變化，並且能夠了知世間和出世間的一切。如果成為帝釋（Indra，天神之王）、大梵天王（Mahabrahma，色界之主），也不會貪戀執著，遠離驕慢，樂於見到諸佛，樂於聽聞正法，成熟無量百千諸天，引導他們趨向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，指無上正等正覺）。』這時，世尊說了偈語：『菩薩的殊勝之道，世間沒有比它更高的，眾聖者和二乘人，都趨向于這條道。一切諸菩薩，發起大菩提心，爲了獲得道的莊嚴，以這條道來開示。如果在這條道中，已經趨入或正在趨入的人，他們都以正見，安住于這條道。一切諸菩薩，如果安住于平等見，行走在這條道中，安樂地發起修行。這條道最殊勝，這條道是無上的，如實地能夠引導前進，其中沒有任何執著。如果安住于這條道，行走在這條道中，一切有智慧的人，他們的心意不會動搖。不說在這條道中，有少許動搖的人，由此而無所動搖，對於動搖常常遠離。我說這條道，沒有動搖，沒有作為，也沒有增益，所以這條道是無上的。一切諸菩薩，善於安住于這條道，

【English Translation】 English version The realm I speak of, even if all sentient beings were to enter it, they could not grasp even a hair's breadth of it. It is vast and empty, immeasurably vast, called the Great Nirvana (maha-nirvana, referring to the ultimate liberation beyond the cycle of birth and death), called the Great Palace. 'Anantamati (a bodhisattva's name)! This supreme path of the Bodhisattva-Mahasattvas (bodhisattva-mahasattva, referring to great bodhisattvas) is not possessed by the Sravakas (sravaka, referring to those who practice by hearing the Dharma) and Pratyekabuddhas (pratyekabuddha, referring to those who attain enlightenment on their own). Those who abide in this path accomplish all accumulations of merit, attain the state of non-retrogression, bring great benefit to all sentient beings, use supreme conduct as adornment, and embark on practice because of this path. Such adornment is not possessed by Sravakas and Pratyekabuddhas. When Bodhisattva-Mahasattvas abide in this path, if they become a Wheel-Turning King (cakravartin, referring to an ideal monarch who rules the world), they are not stingy with anything, possess great power and miraculous transformations, and are able to understand everything in the world and beyond. If they become Indra (Indra, the king of gods), or Mahabrahma (Mahabrahma, the lord of the form realm), they are not attached or clinging, are free from arrogance, are happy to see all Buddhas, are happy to hear the true Dharma, mature countless hundreds of thousands of gods, and guide them towards Anuttara-Samyak-Sambodhi (anuttara-samyak-sambodhi, referring to unsurpassed, complete, and perfect enlightenment).' At that time, the World Honored One spoke these verses: 'The supreme path of the Bodhisattvas, there is nothing higher in the world, All sages and the two vehicles, all tend towards this path. All Bodhisattvas, generate the great Bodhi mind, To obtain the adornment of the path, they are shown this path. If in this path, those who have already entered or are now entering, They all, with right view, abide in this path. All Bodhisattvas, if they abide in equal view, Walking in this path, they happily embark on practice. This path is the most supreme, this path is unsurpassed, It can truly guide progress, in it there is no attachment. If abiding in this path, walking in this path, All wise people, their minds will not waver. It is not said that in this path, there are those who waver slightly, Therefore, they are unwavering, and are always far from wavering. I speak of this path, without wavering, without action, Nor is there any increase, therefore this path is unsurpassed. All Bodhisattvas, dwell well in this path,

斯道無有愛，　　亦復無有憎。　斯道非過去，　　斯道非未來，　彼際不分別，　　如是而修習。　斯道無煩惱，　　斯道無分別，　于義不乖違，　　如是而安住。　住于最勝道，　　無住為安住，　住於斯道者，　　能獲清凈性。　我說八支道，　　眾聖之所行，　住於斯道者，　　菩提不難得。　菩薩依怙者，　　如是住斯道，　能得道清凈，　　一一而進趣。　斯之最上道，　　善士所修行，　如來所稱讚，　　此智為無上。　魔及魔軍眾，　　魔之所攝者，　外道餘眾生，　　非其所行處。　分別涅槃者，　　不住斯勝道，　愚為分別害，　　不能趣涅槃。　超過分別者，　　無想無分別，　於斯大道中，　　以是而發趣。　眾聖之勝道，　　愚夫皆遠離，　若行此法者，　　斯道為無上。　斯之最勝道，　　能至無上處，　其中無衰惱，　　無畏無災難。　斯之無上道，　　無色無形相，　不可以色相，　　而能示現者。　斯之安隱道，　　正直無所畏，　以斯道發趣，　　究竟大涅槃。　斯之最凈道，　　猶若太虛空，　一切無掛礙，　　常趣于涅槃。　若至涅槃者，　　一往無復退，　斯之大涅槃，　　最上勝安樂。　涅槃

【現代漢語翻譯】現代漢語譯本此道沒有愛戀，也沒有憎恨。此道不屬於過去，此道也不屬於未來。不分別彼岸（涅槃的境界），如此修行。此道沒有煩惱，此道沒有分別。在義理上不違背，如此安住。安住于最殊勝的道，以無所住為安住。安住於此道的人，能夠獲得清凈的本性。我所說的八正道（佛教的修行方法，包括正見、正思惟、正語、正業、正命、正精進、正念、正定），是眾聖者所行走的道路。安住於此道的人，獲得菩提（覺悟）並不困難。菩薩（追求覺悟的修行者）所依怙的，就是如此安住於此道。能夠獲得道的清凈，一步一步地前進。這是最上的道，是善士所修行的。是如來（佛陀）所稱讚的，此智慧是無上的。魔（障礙修行的力量）以及魔的軍隊，被魔所控制的人。外道（佛教以外的宗教）和其他眾生，不是此道所能到達的地方。分別涅槃（執著于涅槃的觀念）的人，不能安住於此殊勝的道。愚癡被分別所害，不能趨向涅槃。超越分別的人，沒有妄想，沒有分別。在這條大道中，以此而出發前進。眾聖者的殊勝之道，愚笨的人都遠離。如果修行此法，此道就是無上的。此最殊勝的道，能夠到達無上的境界。其中沒有衰老和煩惱，沒有恐懼和災難。此無上的道，沒有顏色，沒有形狀。不可以顏色和形狀，來顯示它。此安穩的道，正直而無所畏懼。以此道出發前進，最終到達大涅槃（徹底的解脫）。此最清凈的道，猶如太虛空。一切都沒有掛礙，常常趨向于涅槃。如果到達涅槃，一去就不會再退轉。此大涅槃，是最上殊勝的安樂。涅槃

【English Translation】 English version This path has no love, nor does it have hatred. This path is not of the past, this path is not of the future. Not distinguishing the other shore (the state of Nirvana), thus practice. This path has no afflictions, this path has no discriminations. Not deviating from the meaning, thus abide. Abiding in the most excellent path, abiding without abiding. Those who abide in this path can attain a pure nature. The Noble Eightfold Path (the Buddhist path of practice, including right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) that I speak of is the path walked by the saints. Those who abide in this path, attaining Bodhi (enlightenment) is not difficult. What the Bodhisattvas (practitioners seeking enlightenment) rely on is thus abiding in this path. They can attain the purity of the path, advancing step by step. This is the supreme path, practiced by virtuous people. It is praised by the Tathagata (Buddha), this wisdom is unsurpassed. The Mara (the force that hinders practice) and the Mara's army, those controlled by Mara. The heretics (religions outside of Buddhism) and other beings, are not where this path can reach. Those who discriminate Nirvana (clinging to the concept of Nirvana) cannot abide in this excellent path. The foolish are harmed by discrimination, unable to approach Nirvana. Those who transcend discrimination, have no delusions, no discriminations. In this great path, they set forth and advance. The excellent path of the saints, the foolish all stay away from. If one practices this Dharma, this path is unsurpassed. This most excellent path can reach the unsurpassed state. In it, there is no decay or affliction, no fear or disaster. This unsurpassed path has no color, no form. It cannot be shown by color or form. This peaceful path is upright and fearless. Setting forth and advancing on this path, one ultimately reaches the Great Nirvana (complete liberation). This most pure path is like the great void. There are no hindrances, always moving towards Nirvana. If one reaches Nirvana, once gone, there is no turning back. This Great Nirvana is the supreme and excellent bliss. Nirvana

大宮殿，　　空寂不可量，　故名大涅槃，　　亦名大宮殿。　斯大涅槃中，　　三毒煩惱滅，　若至其中者，　　無退無受生。　涅槃大空寂，　　猶若太虛空，　廣大空寂故，　　于中無掛礙。　涅槃大宮殿，　　永離苦憂惱，　無邊境界處，　　說名為涅槃。　涅槃無數量，　　數量不可得，　寂滅清涼性，　　說名為涅槃。　涅槃無施設，　　趣道亦無上，　無量無分別，　　分別不可得。　我為諸菩薩，　　開示於斯道，　若住斯道者，　　彼近於涅槃。　若住於斯道，　　世間勝安樂，　一切皆當得，　　說名無畏者。　善住於斯道，　　其心無所染，　由是道清凈，　　說名無畏者。　以見平正道，　　一切能隨覺，　一切資具中，　　一切不貪著。　菩薩依怙者，　　殊勝真實道，　饒益諸眾生，　　勇猛而發趣。　若得無上道，　　最上道莊嚴，　令世悉歡喜，　　斯道而發趣。　斯道最殊勝，　　能令意清凈，　隨其所樂求，　　一切當發趣。　若得聖王位，　　轉輪大軍旅，　能捨大王位，　　出家行學道。　若得天帝釋，　　大梵天王位，　于彼無耽著，　　斯為善順道。　世間諸學處，　　一切能明瞭，　住於斯道中，

【現代漢語翻譯】現代漢語譯本宏偉的宮殿，空曠寂靜，無法衡量。因此被稱為大涅槃（Mahāparinirvāṇa，佛教的最終解脫），也稱為大宮殿。在這大涅槃中，貪（raga）、嗔（dvesha）、癡（moha）三毒煩惱都已滅盡。如果到達那裡，就不會再有退轉，也不會再有輪迴受生。涅槃的空寂廣大，如同虛空一般。因為其廣大空寂，所以其中沒有任何障礙。涅槃的大宮殿，永遠遠離痛苦、憂愁和煩惱。這無邊無際的境界，被稱為涅槃。涅槃是無法計量的，數量是無法得到的。寂靜、滅除煩惱、清涼的本性，被稱為涅槃。涅槃沒有施設，通往涅槃的道路也是至高無上的。它是無量無邊的，沒有分別的，分別的概念是無法得到的。我為諸位菩薩開示這條道路。如果安住在這條道路上，他們就接近涅槃了。如果安住在這條道路上，世間最殊勝的安樂，一切都將得到，這被稱為無畏者。善於安住在這條道路上，他們的心不會被污染。因為這條道路是清凈的，所以被稱為無畏者。因為看見了平正的道路，一切都能隨之覺悟。在一切資具中，一切都不貪著。菩薩所依怙的，是殊勝真實的道路。饒益一切眾生，勇猛地向這條道路前進。如果得到無上的道，最上道的莊嚴，令世間都歡喜，就向這條道路前進。這條道路最殊勝，能使心意清凈。隨其所樂所求，一切都應當向這條道路前進。如果得到聖王的地位，轉輪聖王的軍隊，能夠捨棄大王的地位，出家修行學習佛道。如果得到天帝釋（Indra，佛教的守護神）的地位，大梵天王（Brahmā，印度教的創造神）的地位，對於這些都沒有貪戀執著，這就是善順的道路。世間的一切學處，一切都能明瞭，安住在這條道路中，

【English Translation】 English version The great palace, empty and still, is immeasurable. Therefore, it is called the Great Nirvana (Mahāparinirvāṇa), also known as the Great Palace. In this Great Nirvana, the three poisons of afflictions—greed (raga), hatred (dvesha), and delusion (moha)—are extinguished. If one reaches it, there is no regression, and no rebirth. The emptiness and stillness of Nirvana are vast, like the void. Because of its vast emptiness, there are no obstacles within it. The Great Palace of Nirvana is forever free from suffering, sorrow, and affliction. This boundless realm is called Nirvana. Nirvana is immeasurable, and its quantity cannot be obtained. The nature of stillness, cessation of afflictions, and coolness is called Nirvana. Nirvana has no establishment, and the path to it is also supreme. It is immeasurable and without distinctions; the concept of distinction cannot be obtained. I reveal this path to all Bodhisattvas. If they abide on this path, they are close to Nirvana. If they abide on this path, the most excellent peace in the world, all will be attained, and they are called fearless ones. Those who abide well on this path, their minds are not defiled. Because this path is pure, they are called fearless ones. Because they have seen the path of equality, they can awaken to everything. In all resources, they are not attached to anything. What Bodhisattvas rely on is the excellent and true path. Benefiting all sentient beings, they advance courageously on this path. If they attain the supreme path, the adornment of the highest path, making the world rejoice, they advance on this path. This path is the most excellent, capable of purifying the mind. According to what they desire and seek, all should advance on this path. If they obtain the position of a holy king, the army of a wheel-turning king, they can abandon the position of a great king and leave home to practice and study the Dharma. If they obtain the position of Indra (Śakra, a guardian deity in Buddhism), the position of the Great Brahma (Brahmā, the creator god in Hinduism), they have no attachment to these, and this is the path of good compliance. All the learning places in the world, they can understand everything, abiding on this path,

乃為實語者。

「複次無邊慧！諸菩薩摩訶薩於此道中而發趣時！為欲攝取八正道故修行一法，所謂不作諸不善法。又為攝取八正道故修行二法：一者于內隨何善法如理思惟，二者于外隨何善法如理請問。又為攝取八正道故修行二法：一者如事了知諸法，二者了知無事無住無所分別。又為攝取八正道故修行二法：一者于內隨順覺知，二者于外無所執著。又為攝取八正道故修行二法：一者自信無所分別；二者眾生若未有信，我令安住於此道中。又為攝取八正道故修行二法：一者能于所作之業如實知見，二者能于所作之業而無執著。又為攝取八正道故修行三法：一者于諸苦取蘊中一一了知，二者于諸無苦取蘊勤求至樂，三者于諸和合法中專修遠離。又為攝取八正道故修行三法：一者宣說最上之法語不乖違，隨說法義心無諍論；二者不著一切文字；三者攝取一切諸法。又為攝取八正道故修行四法：一者于義正方便事，二者隨義而作相應正方便事，三者順法而作觀察正方便事，四者不起一切執著正方便事。又為攝取八正道故修行四法：一者能以堅誓自守如說而行，二者能以六根善巧于道發趣，三者能令意樂清凈，四者能住不放逸行。

「無邊慧！諸菩薩摩訶薩以此法行攝取道故，乃可名為隨順道者，觀一切法

【現代漢語翻譯】現代漢語譯本是真實語者。

『再者，無邊慧（Avalokiteśvara，菩薩名）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）在此道中發起修行時！爲了攝取八正道（aṣṭāṅgamārga，佛教的修行方法）而修行一法，即是不做任何不善之法。又爲了攝取八正道而修行二法：一是在內心對任何善法如理思惟，二是在外對任何善法如理請問。又爲了攝取八正道而修行二法：一是如實了知諸法，二是了知無事、無住、無所分別。又爲了攝取八正道而修行二法：一是在內心隨順覺知，二是在外無所執著。又爲了攝取八正道而修行二法：一是自信無所分別；二是眾生如果還沒有信心，我令他們安住於此道中。又爲了攝取八正道而修行二法：一是對所作之業如實知見，二是對所作之業而無執著。又爲了攝取八正道而修行三法：一是在諸苦取蘊（duḥkha-skandha，五蘊中的苦受）中一一了知，二是在諸無苦取蘊中勤求至樂，三是在諸和合法中專修遠離。又爲了攝取八正道而修行三法：一是宣說最上之法語不違背，隨說法義心無諍論；二是不執著一切文字；三是攝取一切諸法。又爲了攝取八正道而修行四法：一是對義正方便事，二是隨義而作相應的正方便事，三是順法而作觀察正方便事，四是不起一切執著的正方便事。又爲了攝取八正道而修行四法：一是能以堅定的誓言自守，如所說而行，二是能以六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）善巧地在道上發起修行，三是能令意樂清凈，四是能安住于不放逸的修行。

『無邊慧！諸位菩薩摩訶薩以此法行攝取道，才可以稱為隨順道者，觀察一切法。

【English Translation】 English version They are speakers of truth.

'Furthermore, O Avalokiteśvara (Boundless Wisdom)! When Bodhisattva-mahāsattvas (Great Bodhisattvas) embark on this path, they practice one dharma to embrace the Noble Eightfold Path (aṣṭāṅgamārga), which is to not engage in any unwholesome actions. They practice two dharmas to embrace the Noble Eightfold Path: first, to contemplate any wholesome dharma internally with proper reasoning; second, to inquire about any wholesome dharma externally with proper reasoning. They practice two dharmas to embrace the Noble Eightfold Path: first, to understand all dharmas as they are; second, to understand that there is no thing, no dwelling, and no discrimination. They practice two dharmas to embrace the Noble Eightfold Path: first, to be aware internally in accordance with understanding; second, to have no attachment externally. They practice two dharmas to embrace the Noble Eightfold Path: first, to have self-confidence without discrimination; second, if beings do not yet have faith, I will settle them in this path. They practice two dharmas to embrace the Noble Eightfold Path: first, to truly see and know the actions they have done; second, to have no attachment to the actions they have done. They practice three dharmas to embrace the Noble Eightfold Path: first, to understand each of the aggregates of suffering (duḥkha-skandha) individually; second, to diligently seek ultimate bliss in the aggregates that are free from suffering; third, to focus on detachment in all compounded dharmas. They practice three dharmas to embrace the Noble Eightfold Path: first, to proclaim the supreme Dharma without contradiction, and to have no disputes in mind regarding the meaning of the Dharma; second, to not be attached to any words; third, to embrace all dharmas. They practice four dharmas to embrace the Noble Eightfold Path: first, to engage in righteous skillful means regarding the meaning; second, to engage in corresponding righteous skillful means according to the meaning; third, to engage in observing righteous skillful means in accordance with the Dharma; fourth, to not give rise to any attachments in righteous skillful means. They practice four dharmas to embrace the Noble Eightfold Path: first, to uphold their firm vows and act as they have spoken; second, to skillfully engage in the path with the six senses (ṣaḍindriya); third, to purify their intention; fourth, to abide in diligent practice without negligence.'

'O Avalokiteśvara! Bodhisattva-mahāsattvas who embrace the path through these practices are called those who follow the path, observing all dharmas.'

性空故、無名故、無相故、無愿故、無生故、無作故、厭故、離故、滅故、出故，得法光明。觀生盡時，不于無生而起生想，便於爾時超升離生、出過非法，得道清凈、獲無生忍。道清凈故過一切想，不住非想滅于道想，離於法想出無明網，以明修習所應得法悉能得之。明所修習得何等法？謂明修習得想受滅，得一切法決定善巧，得隨秘密順於法性。諸菩薩摩訶薩行此道時，不住于處不為相覆，知一切法同於虛空，生如空生、性如空性，無有少相而為掛礙。此道清凈不畏災患，被大甲冑不為執縛，乘于大乘無所迷惑，離諸障難猶如虛空。於此道中而發趣之，為諸眾生作大光明。無邊慧！是為諸菩薩摩訶薩殊勝之道，非諸聲聞緣覺所行。」

爾時世尊而說偈言：

「為攝八正道，　　演說諸法行，　若住此道中，　　斯為大精進。　善法修行者，　　能於一切時，　不作不善法，　　斯行攝於道。　菩薩修習者，　　于內如理思，　于外求請問，　　斯行攝於道。　菩薩觀察者，　　如事正了知，　如理如法住，　　斯行攝於道。　菩薩依怙者，　　于內隨覺知，　于外無所執，　　斯行攝於道。　菩薩無畏者，　　自信無分別，　令他住凈信，　　斯行攝於道。　菩薩思惟者，　　

【現代漢語翻譯】現代漢語譯本因為性空（śūnyatā，空性）的緣故，沒有名稱的緣故，沒有相狀的緣故，沒有愿求的緣故，沒有出生的緣故，沒有造作的緣故，因為厭離的緣故，因為遠離的緣故，因為寂滅的緣故，因為出離的緣故，才能獲得佛法的光明。當觀察到生滅的終結時，不因為無生而產生生的想法，那時就能超越生滅，脫離非法，獲得清凈的道，證得無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟）。因為道的清凈，所以超越一切想法，不住于非想，滅除對道的執著，脫離無明的羅網，通過修習光明而獲得所有應得的法。通過修習光明能獲得什麼法呢？通過修習光明能獲得想受的滅盡，獲得對一切法決定的善巧，獲得隨順秘密、符合法性的智慧。諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行此道時，不住于任何處所，不被任何相所覆蓋，知道一切法都如同虛空，生起如同虛空的生起，本性如同虛空的本性，沒有任何少許的相狀可以成為障礙。此道清凈，不畏懼任何災難，身披大鎧甲，不被任何執著所束縛，乘坐大乘（mahāyāna，大乘佛教）不會迷惑，脫離一切障礙，如同虛空一般。在此道中發起修行，為一切眾生帶來大光明。無邊慧啊！這就是諸位菩薩摩訶薩殊勝的道，不是那些聲聞（śrāvaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，獨自覺悟的人）所修行的道。那時，世尊說了偈語：爲了攝取八正道（āryāṣṭāṅgamārga，佛教的八項修行原則），演說諸法的修行，如果安住於此道中，這就是大精進。善於修行佛法的人，能夠在一切時候，不做不善的法，這樣的修行就攝取了道。菩薩修行的人，在內心如理思維，在外尋求請教，這樣的修行就攝取了道。菩薩觀察的人，如實正確地瞭解事物，如理如法地安住，這樣的修行就攝取了道。菩薩依靠的人，在內心隨順覺知，在外沒有執著，這樣的修行就攝取了道。菩薩無畏的人，自信而沒有分別，使他人安住于清凈的信心，這樣的修行就攝取了道。菩薩思維的人，

【English Translation】 English version Because of emptiness (śūnyatā), because of no name, because of no form, because of no desire, because of no birth, because of no action, because of aversion, because of detachment, because of cessation, because of liberation, one obtains the light of the Dharma. When observing the end of birth and death, one does not conceive of birth from non-birth; at that time, one transcends birth and death, escapes from the unlawful, attains the pure path, and obtains the forbearance of non-birth (anutpattika-dharma-kṣānti). Because of the purity of the path, one transcends all thoughts, does not dwell in non-thought, extinguishes the attachment to the path, escapes from the net of ignorance, and through the practice of light, one obtains all the dharmas that should be obtained. What dharmas are obtained through the practice of light? Through the practice of light, one obtains the cessation of perception and feeling, obtains decisive skill in all dharmas, and obtains wisdom that follows the secret and conforms to the nature of Dharma. When the Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) practice this path, they do not dwell in any place, are not covered by any form, know that all dharmas are like space, birth is like the birth of space, and nature is like the nature of space, without any slightest form that can be an obstacle. This path is pure, not afraid of any calamities, wearing great armor, not bound by any attachments, riding the Great Vehicle (mahāyāna, Mahayana Buddhism) without confusion, escaping all obstacles like space. One initiates practice on this path, bringing great light to all sentient beings. Boundless Wisdom! This is the supreme path of the Bodhisattva-Mahasattvas, not the path practiced by the Śrāvakas (śrāvaka, disciples who hear the teachings) and Pratyekabuddhas (pratyekabuddha, solitary realizers). At that time, the World Honored One spoke in verse: To encompass the Noble Eightfold Path (āryāṣṭāṅgamārga, the eight principles of Buddhist practice), the practice of all dharmas is expounded. If one dwells in this path, this is great diligence. Those who practice the good Dharma are able to, at all times, not do unwholesome dharmas; this practice encompasses the path. Those who practice as Bodhisattvas, contemplate internally with reason, and seek guidance externally; this practice encompasses the path. Those who observe as Bodhisattvas, truly and correctly understand things, and dwell in accordance with reason and Dharma; this practice encompasses the path. Those who rely as Bodhisattvas, follow awareness internally, and have no attachments externally; this practice encompasses the path. Those who are fearless as Bodhisattvas, have self-confidence without discrimination, and cause others to dwell in pure faith; this practice encompasses the path. Those who contemplate as Bodhisattvas,

凈諸所作業，　于業無所執，　　斯行攝於道。　菩薩無系者，　　常知苦取蘊，　求無苦取蘊，　　斯行攝於道。　菩薩善智者，　　修離和合行，　能離於和合，　　斯行攝於道。　菩薩思義者，　　隨義能了知，　演說無違諍，　　斯行攝於道。　菩薩具慧者，　　不著于文字，　攝持一切法，　　斯行攝於道。　菩薩行法者，　　能與法相應，　亦隨義相應，　　斯行攝於道。　菩薩順道者，　　正住于堅誓，　如說而修行，　　斯行攝於道。　菩薩道清凈，　　善凈于意樂，　住法不放逸，　　斯行攝於道。　菩薩一切時，　　勤修此諸行，　身心獲安樂，　　斯行攝於道。　菩薩正念者，　　住于清凈道，　了知一切法，　　皆空無有相。　菩薩觀察者，　　能令愿清凈，　亦不住無愿，　　遠離於諸相。　菩薩如理觀，　　理趣悉平等，　于諸法不生，　　無有少疑惑。　菩薩妙智者，　　能觀一切法，　厭離寂滅故，　　明見而發趣。　菩薩觀法者，　　如理見法生，　不于生見生，　　不於盡見盡。　菩薩精進者，　　如是觀察時，　出離於非法，　　超升正位中。　菩薩妙智者，　　斯道為清凈，　速至大安隱，　　成就無上

【現代漢語翻譯】現代漢語譯本凈化所有行為，對行為沒有執著，這樣的修行包含在道中。菩薩不被束縛，常知苦是因執取五蘊（色、受、想、行、識），尋求沒有苦的執取，這樣的修行包含在道中。菩薩善於智慧，修習遠離和合的行為，能夠脫離和合，這樣的修行包含在道中。菩薩思考義理，能隨義理而了知，演說時沒有違背和爭論，這樣的修行包含在道中。菩薩具有智慧，不執著于文字，攝持一切法，這樣的修行包含在道中。菩薩實踐佛法，能與佛法相應，也與義理相應，這樣的修行包含在道中。菩薩順應正道，安住于堅定的誓願，如所說的那樣修行，這樣的修行包含在道中。菩薩的道清凈，善於凈化意樂，安住于佛法而不放逸，這樣的修行包含在道中。菩薩在一切時候，勤奮修習這些行為，身心獲得安樂，這樣的修行包含在道中。菩薩具有正念，安住于清凈的道，了知一切法，都是空性而沒有實相。菩薩善於觀察，能使願望清凈，也不執著于無愿，遠離一切相。菩薩如理觀察，義理和趣味都平等，對於諸法不生起執著，沒有絲毫疑惑。菩薩具有微妙的智慧，能觀察一切法，因為厭離寂滅，所以明見而發起行動。菩薩觀察佛法，如理見到法的生起，不在生起中見生起，不在滅盡中見滅盡。菩薩精進修行，在這樣觀察時，出離於非法，超越而升入正位之中。菩薩具有微妙的智慧，這條道路是清凈的，迅速到達大安穩的境界，成就無上菩提。

【English Translation】 English version Purifying all actions, without attachment to actions, this practice is included in the path. A Bodhisattva, unbound, always knows that suffering arises from clinging to the five skandhas (form, feeling, perception, mental formations, consciousness), seeks non-suffering clinging, this practice is included in the path. A Bodhisattva, wise in knowledge, cultivates the practice of detachment from union, able to detach from union, this practice is included in the path. A Bodhisattva, contemplating meaning, able to understand according to meaning, speaks without contradiction or dispute, this practice is included in the path. A Bodhisattva, possessing wisdom, not attached to words, embracing all dharmas, this practice is included in the path. A Bodhisattva, practicing the Dharma, able to be in accordance with the Dharma, also in accordance with the meaning, this practice is included in the path. A Bodhisattva, following the path, dwells in firm vows, practices as spoken, this practice is included in the path. A Bodhisattva's path is pure, skillful in purifying intention, dwells in the Dharma without negligence, this practice is included in the path. A Bodhisattva, at all times, diligently cultivates these practices, body and mind attain peace and joy, this practice is included in the path. A Bodhisattva, with right mindfulness, dwells in the pure path, understands all dharmas, as empty and without inherent nature. A Bodhisattva, skilled in observation, able to purify aspirations, also not attached to non-aspiration, detached from all forms. A Bodhisattva, observing according to reason, the principles and interests are all equal, does not give rise to attachment to dharmas, without any doubt. A Bodhisattva, with subtle wisdom, able to observe all dharmas, because of aversion to cessation, clearly sees and initiates action. A Bodhisattva, observing the Dharma, sees the arising of Dharma according to reason, does not see arising in arising, does not see cessation in cessation. A Bodhisattva, practicing diligently, when observing in this way, departs from non-Dharma, transcends and ascends into the right position. A Bodhisattva, with subtle wisdom, this path is pure, quickly reaches the great peace and security, achieves unsurpassed Bodhi.

忍。　菩薩妙智者，　　隨順觀諸法，　超過一切想，　　常住于無想。　菩薩妙智者，　　斯道能凈治，　遠離於道想，　　亦不住法想。　菩薩妙智者，　　斯道凈治故，　出於無明網，　　獲大法光明。　菩薩妙智者，　　能以明修習，　教授諸眾生，　　由是而發趣。　菩薩明修習，　　為得一切法，　決定甚深義，　　善巧大方便。　菩薩明修習，　　方便離諸想，　隨順秘密法，　　能知決定義。　菩薩妙智者，　　以大法光明，　能滅于想受，　　由是而發趣。　菩薩妙智者，　　不住於斯道，　不住斯道故，　　于道而發趣。　菩薩無畏者，　　能知一切法，　猶若凈虛空，　　諸相無所覆。　菩薩知諸法，　　其性同虛空，　諸法如空故，　　清凈而無垢。　菩薩如是住，　　不為相所礙，　速為諸眾生，　　演說而教授。　菩薩妙智者，　　一切道清凈，　于道無災患，　　無礙而發趣。　如是清凈道，　　速往大菩提，　能于無為證，　　平等而發趣。　菩薩大甲冑，　　大乘及大道，　如空無掛礙，　　清凈而發趣。　趣斯乘及道，　　如趣太虛空，　遠離於眾相，　　無相而發趣。　大乘平等乘，　　廣大如虛空，　

【現代漢語翻譯】現代漢語譯本忍。具有卓越智慧的菩薩，能夠順應觀察一切法（dharma，宇宙的真理或法則），超越一切概念和想法，常住于無念的狀態。具有卓越智慧的菩薩，通過這種修行之道能夠凈化自身，遠離對道的執著，也不執著於法的概念。具有卓越智慧的菩薩，因為這種修行之道的凈化，能夠脫離無明的束縛，獲得大法光明。具有卓越智慧的菩薩，能夠以智慧光明進行修行，教導眾生，從而引導他們走向覺悟。菩薩通過智慧光明修行，是爲了獲得一切法，領悟甚深的意義，善巧地運用各種方便法門。菩薩通過智慧光明修行，運用方便法門遠離各種概念和想法，順應秘密的教法，能夠理解其決定的意義。具有卓越智慧的菩薩，以大法光明，能夠滅除概念和感受，從而引導自己走向覺悟。具有卓越智慧的菩薩，不住著于這種修行之道，正因為不住著于道，才能真正地走向道。無畏的菩薩，能夠了解一切法，如同清凈的虛空，沒有任何現象可以遮蔽。菩薩瞭解一切法的本質如同虛空，因為一切法都如同虛空，所以清凈而沒有污垢。菩薩如此安住，不被任何現象所障礙，迅速地為眾生演說教法，進行教導。具有卓越智慧的菩薩，一切修行之道都是清凈的，在道中沒有災難和禍患，能夠無礙地走向覺悟。如此清凈的道，能夠迅速到達大菩提（Mahabodhi，偉大的覺悟），能夠在無為的境界中，平等地走向覺悟。菩薩身披大甲冑，即大乘（Mahayana，佛教的一個主要流派）和大道，如同虛空般無所掛礙，清凈地走向覺悟。走向這種乘和道，如同走向太虛空，遠離一切現象，在無相的狀態下走向覺悟。大乘是平等的乘，廣大如同虛空。

【English Translation】 English version Patience. A Bodhisattva (enlightenment being) of wondrous wisdom, observes all dharmas (universal truths or laws) in accordance, transcends all thoughts, and dwells constantly in non-thought. A Bodhisattva of wondrous wisdom, through this path of practice, can purify themselves, detach from the concept of the path, and not cling to the idea of dharma. A Bodhisattva of wondrous wisdom, because of the purification of this path of practice, can break free from the net of ignorance and attain the great light of dharma. A Bodhisattva of wondrous wisdom, can cultivate with the light of wisdom, teach all beings, and thereby guide them towards enlightenment. A Bodhisattva cultivates with the light of wisdom, in order to attain all dharmas, understand the profound meaning, and skillfully use various expedient means. A Bodhisattva cultivates with the light of wisdom, uses expedient means to detach from all concepts and thoughts, follows the secret teachings, and can understand their definitive meaning. A Bodhisattva of wondrous wisdom, with the great light of dharma, can extinguish concepts and feelings, and thereby guide themselves towards enlightenment. A Bodhisattva of wondrous wisdom, does not dwell on this path of practice, and precisely because they do not dwell on the path, they can truly walk the path. A fearless Bodhisattva, can understand all dharmas, like the pure void, where no phenomena can obscure. A Bodhisattva understands that the nature of all dharmas is like the void, and because all dharmas are like the void, they are pure and without defilement. A Bodhisattva dwells in this way, not hindered by any phenomena, and quickly expounds the teachings and instructs all beings. A Bodhisattva of wondrous wisdom, all paths of practice are pure, there are no disasters or calamities on the path, and they can proceed towards enlightenment without hindrance. Such a pure path, can quickly reach Mahabodhi (great enlightenment), and can equally proceed towards enlightenment in the state of non-action. A Bodhisattva wears the great armor, which is the Mahayana (a major branch of Buddhism) and the great path, like the void without any hindrance, and proceeds towards enlightenment purely. To proceed on this vehicle and path, is like proceeding into the great void, detached from all phenomena, and proceeding towards enlightenment in a state of non-form. The Mahayana is an equal vehicle, vast like the void.

於斯清凈道，　　此乘當發趣。　一切諸菩薩，　　尊重於斯法，　為諸眾生故，　　勇猛而發趣。　若詣大菩提，　　住斯殊勝道，　非諸二乘等，　　於此能發趣。　菩薩正憶念，　　能令道清凈，　以斯清凈道，　　最上而發趣。

「複次無邊慧！諸菩薩摩訶薩如是發趣之時，能以善巧而正了知無量念處、正斷、根、力、覺分、解脫、等持等至、神足止觀，無量功德殊勝莊嚴，為欲降伏諸世間故被大甲冑，出三界故乘于大乘，攝受天人阿修羅故安住斯道，而發趣于阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩被大甲冑乘于大乘住斯道時，不以慈悲喜捨遍照眾生，于諸眾生不愛如己。如是甲冑大乘大道，而於大地所不堪受，一切眾生不任親近。若以哀愍利益眾生被大甲冑乘于大乘安住斯道，如是甲冑大乘大道，一切世間天人阿修羅所不能行，一切愚夫耽著世間住世間者亦不能見。又諸菩薩摩訶薩哀愍一切諸眾生故被大甲冑，能以甲冑加持地界水火風界，令此地界而不傾覆，一切眾生不生恐怖，能令水界火界風界隨彼所應作所應作。又諸菩薩摩訶薩始自初心發趣甲冑，乃至今被斯大甲冑乘此大乘，以清凈道而發趣於一生補處，詣菩提樹坐道場時。此三千大千世界之中，金剛所成堅固場地，若不加

【現代漢語翻譯】現代漢語譯本在這清凈的道路上，應當發起此乘的修行。一切菩薩都尊重此法，爲了眾生，勇猛地發起修行。若要達到偉大的菩提（覺悟），就應安住在這殊勝的道路上，這不是聲聞、緣覺等二乘人所能發起的。菩薩以正念憶持，能使道清凈，以這清凈的道路，最上乘地發起修行。

『再者，無邊慧（菩薩名）！諸菩薩摩訶薩如此發起修行時，能以善巧方便正確了知無量念處、正斷、根、力、覺分、解脫、等持等至、神足止觀，以及無量功德殊勝莊嚴。爲了降伏世間，披上大鎧甲；爲了出離三界，乘坐大乘；爲了攝受天人阿修羅，安住在這條道路上，而發起趨向阿耨多羅三藐三菩提（無上正等正覺）。無邊慧！諸菩薩摩訶薩披上大鎧甲，乘坐大乘，安住在這條道路上時，不以慈悲喜捨遍照眾生，對眾生不愛如己。這樣的鎧甲、大乘、大道，是大地所不能承受的，一切眾生都不能親近。若以哀憫利益眾生而披上大鎧甲，乘坐大乘，安住在這條道路上，這樣的鎧甲、大乘、大道，是一切世間天人阿修羅所不能行的，一切愚癡之人，貪著世間，住在世間的人也不能見到。又諸菩薩摩訶薩哀憫一切眾生，所以披上大鎧甲，能以鎧甲加持地界、水界、火界、風界，使地界不傾覆，一切眾生不生恐怖，能使水界、火界、風界隨其所應而運作。又諸菩薩摩訶薩從最初發心發起鎧甲，乃至今日披上這大鎧甲，乘坐這大乘，以清凈的道路而發起趨向一生補處（即將成佛的菩薩），到達菩提樹下坐道場時。在這三千大千世界中，金剛所成的堅固場地，若不加持，

【English Translation】 English version On this pure path, one should embark on this vehicle. All Bodhisattvas respect this Dharma, and for the sake of all beings, they courageously embark on practice. If one wishes to attain great Bodhi (enlightenment), one should abide on this supreme path, which is not something that Sravakas (hearers) or Pratyekabuddhas (solitary realizers) can embark on. Bodhisattvas, with right mindfulness, can purify the path, and with this pure path, they embark on the supreme practice.

'Furthermore, Immeasurable Wisdom (a Bodhisattva's name)! When Bodhisattva Mahasattvas embark on practice in this way, they can skillfully and correctly understand the immeasurable mindfulness, right efforts, roots, powers, factors of enlightenment, liberation, samadhi and samapatti, supernatural powers, and the contemplation of cessation, as well as the immeasurable meritorious virtues and sublime adornments. To subdue the world, they don the great armor; to transcend the three realms, they ride the Great Vehicle; to embrace gods, humans, and asuras, they abide on this path, and embark towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Immeasurable Wisdom! When Bodhisattva Mahasattvas don the great armor, ride the Great Vehicle, and abide on this path, they do not illuminate all beings with loving-kindness, compassion, joy, and equanimity, nor do they love beings as themselves. Such armor, Great Vehicle, and Great Path are unbearable for the earth, and all beings cannot approach them. If, out of compassion and for the benefit of beings, they don the great armor, ride the Great Vehicle, and abide on this path, such armor, Great Vehicle, and Great Path cannot be traversed by all the gods, humans, and asuras of the world, nor can they be seen by all foolish people who are attached to the world and dwell in the world. Furthermore, Bodhisattva Mahasattvas, out of compassion for all beings, don the great armor, and can use the armor to bless the earth element, water element, fire element, and wind element, so that the earth element does not collapse, and all beings do not experience fear, and they can make the water element, fire element, and wind element function as they should. Moreover, Bodhisattva Mahasattvas, from the initial aspiration to don the armor, up to the present time when they don this great armor and ride this Great Vehicle, embark on the pure path towards the position of a Bodhisattva who will attain Buddhahood in their next life, and when they reach the Bodhi tree and sit in the place of enlightenment. In this three thousand great thousand world, the firm ground made of diamond, if not blessed,

持踴沒傾覆。雖以堅固金剛所成，無堪荷負斯大甲冑大乘大道。又諸菩薩摩訶薩往昔誓願，于諸眾生趣慈悲故，十方諸佛諸大菩薩共稱讚故，設復金剛大輪圍山、須彌盧山、一切寶山及余山王，若不加持亦無堪荷斯大甲冑大乘大道。又諸菩薩摩訶薩本願力故、諸佛如來本願力故，于諸眾生不為惱故、不為害故、不為損故、不為怨故、不為仇故、不凌恃故、不逼迫故，為令眾生獲安樂故，被大甲冑乘于大乘住斯道中，而發趣于阿耨多羅三藐三菩提。

「無邊慧！諸菩薩摩訶薩被甲冑時，被慧甲冑、持慧刀仗、大慧迴向，乘迴向乘、起慧光明、住光明道，以慧明眼觀察諸法，而發起於一切智智。為欲攝取一切智智，為諸眾生修行般若波羅蜜、檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜，一切皆以慧為先導、慧為修習、慧為攝持，迴向阿耨多羅三藐三菩提。」

爾時無邊慧菩薩摩訶薩白佛言：「希有世尊！諸菩薩摩訶薩若干智慧，遍一切處悉能攝持，成就無量諸佛之法。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！如是如是，如汝所說。諸菩薩摩訶薩若干智慧，遍一切處攝一切法，被大甲冑乘于大乘住斯大道，一一皆以慧為先導而發趣之。無邊慧！設有智慧無慧先導，於此道中

【現代漢語翻譯】現代漢語譯本：即使是堅固的金剛所造，也無法承受如此巨大的甲冑——大乘之道。而且，諸位菩薩摩訶薩過去發願，爲了對眾生生起慈悲心，十方諸佛和大菩薩共同讚歎，即使是金剛大輪圍山、須彌盧山、一切寶山以及其他山王，如果不加持，也無法承受如此巨大的甲冑——大乘之道。此外，諸位菩薩摩訶薩因為本願的力量，以及諸佛如來的本願力，爲了不惱害、不損害、不傷害、不怨恨、不仇視、不凌辱、不逼迫眾生，爲了讓眾生獲得安樂，披上大甲冑，乘坐大乘，安住於此道中，從而發起追求阿耨多羅三藐三菩提（無上正等正覺）的決心。『無邊慧（菩薩名）！諸位菩薩摩訶薩披上甲冑時，披上智慧的甲冑，手持智慧的刀仗，以大智慧迴向，乘坐回向之乘，升起智慧的光明，安住于光明之道，用智慧的明眼觀察諸法，從而發起一切智智（佛的智慧）。爲了攝取一切智智，爲了眾生修行般若波羅蜜（智慧到彼岸）、檀那波羅蜜（佈施到彼岸）、尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪波羅蜜（禪定到彼岸），一切都以智慧為先導，以智慧為修習，以智慧為攝持，迴向阿耨多羅三藐三菩提。』當時，無邊慧菩薩摩訶薩對佛說：『稀有啊，世尊！諸位菩薩摩訶薩的各種智慧，遍及一切處都能攝持，成就無量諸佛的法。』當時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！正是這樣，正如你所說。諸位菩薩摩訶薩的各種智慧，遍及一切處攝持一切法，披上大甲冑，乘坐大乘，安住於此大道，每一步都以智慧為先導而發起。無邊慧！如果有了智慧卻沒有智慧的先導，在這條道路上』

【English Translation】 English version: Even if made of solid diamond, it cannot bear such a great armor—the Great Vehicle path. Moreover, the Bodhisattva Mahasattvas (great beings aspiring to enlightenment) of the past made vows, out of compassion for all beings, praised by all Buddhas and great Bodhisattvas of the ten directions, even if it were the diamond great wheel-enclosing mountains, Mount Sumeru, all the treasure mountains, and other mountain kings, without blessing, they cannot bear such a great armor—the Great Vehicle path. Furthermore, the Bodhisattva Mahasattvas, due to the power of their original vows and the original vows of the Tathagatas (Buddhas), in order not to annoy, harm, injure, resent, hate, insult, or oppress sentient beings, and in order to bring happiness to sentient beings, they put on the great armor, ride the Great Vehicle, abide in this path, and thus initiate the pursuit of Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'O Immeasurable Wisdom (name of a Bodhisattva)! When the Bodhisattva Mahasattvas put on their armor, they put on the armor of wisdom, hold the sword of wisdom, dedicate with great wisdom, ride the vehicle of dedication, raise the light of wisdom, abide in the path of light, observe all dharmas (phenomena) with the clear eyes of wisdom, and thus initiate the all-knowing wisdom (Buddha's wisdom). In order to attain all-knowing wisdom, for the sake of all beings, they practice Prajna Paramita (perfection of wisdom), Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), all with wisdom as the guide, wisdom as the practice, wisdom as the support, dedicating to Anuttara-samyak-sambodhi.' At that time, the Bodhisattva Mahasattva Immeasurable Wisdom said to the Buddha, 'It is rare, O World Honored One! The various wisdoms of the Bodhisattva Mahasattvas, pervading all places, are able to uphold and accomplish the immeasurable dharmas of all Buddhas.' At that time, the World Honored One said to the Bodhisattva Mahasattva Immeasurable Wisdom, 'O Immeasurable Wisdom! It is so, it is so, as you have said. The various wisdoms of the Bodhisattva Mahasattvas, pervading all places, uphold all dharmas, put on the great armor, ride the Great Vehicle, abide in this great path, and each step is initiated with wisdom as the guide. O Immeasurable Wisdom! If there is wisdom without the guidance of wisdom, on this path'

不能發趣。若有智慧以慧先導，遍一切處隨轉隨行，以慧攝持、以慧防禦，爾時乃名被大甲冑乘于大乘住斯大道，以安隱法饒益世間，能開慧眼以眼觀察，慧身朗照放大光明，而發趣于阿耨多羅三藐三菩提。無邊慧！是為諸菩薩摩訶薩所被甲冑甲冑莊嚴、所乘大乘大乘莊嚴、所行大道大道莊嚴，而發趣于阿耨多羅三藐三菩提。無邊慧！諸善丈夫甲冑莊嚴、大乘莊嚴、大道莊嚴，一切功德種種莊嚴，我若具說，于無量劫不可窮盡。為令汝等而了知故，亦為未來諸善丈夫甲冑莊嚴、大乘莊嚴、大道莊嚴，無邊功德資糧莊嚴，我今於此略說少分。彼善丈夫若聞我法，亦當被大甲冑乘于大乘住斯大道，功德莊嚴而發趣之。」

爾時世尊而說偈言：

「我說一切斷，　　亦說四念住，　一切善方便，　　斯由不放逸。　具足正憶念，　　法善巧相應，　勇進而出離，　　斯由不放逸。　根力菩提分，　　被甲乘大乘，　以此為侍衛，　　菩薩當發趣。　禪定勝解脫，　　等持及等至，　以此為侍衛，　　菩薩當發趣。　大慈悲喜捨，　　被甲乘大乘，　以此為侍衛，　　菩薩當發趣。　成就於止觀，　　神足及神變，　以此為侍衛，　　菩薩當發趣。　無量諸功德，　　被甲乘大乘，　于道

【現代漢語翻譯】現代漢語譯本：不能發起（菩提心）。如果有了智慧，以智慧為先導，在一切地方隨順運轉，以智慧攝持、以智慧防禦，這時才叫做披上了大鎧甲，乘坐著大乘，安住在這條大道上，用安穩的方法利益世間，能夠開啟智慧之眼用眼睛觀察，智慧之身明亮照耀，放大光明，從而發起趨向阿耨多羅三藐三菩提（無上正等正覺）。無邊慧（菩薩名）！這就是諸菩薩摩訶薩（大菩薩）所披的鎧甲，鎧甲的莊嚴，所乘的大乘，大乘的莊嚴，所行的大道，大道的莊嚴，從而發起趨向阿耨多羅三藐三菩提。無邊慧！諸位善男子，鎧甲的莊嚴，大乘的莊嚴，大道的莊嚴，一切功德種種的莊嚴，我如果詳細解說，在無量劫中也說不完。爲了讓你們能夠了解，也爲了未來諸位善男子，鎧甲的莊嚴，大乘的莊嚴，大道的莊嚴，無邊功德資糧的莊嚴，我現在在這裡略說少許部分。那些善男子如果聽聞我的法，也應當披上大鎧甲，乘坐大乘，安住在這條大道上，用功德莊嚴而發起趨向（菩提）。這時，世尊說了偈語：我說一切斷（斷除煩惱），也說四念住（身、受、心、法四種觀想），一切善巧方便，都是由於不放逸（精進）。具足正憶念（正確的念頭），與法善巧相應，勇猛精進而出離（輪迴），都是由於不放逸。根（五根：信、進、念、定、慧）、力（五力：信力、精進力、念力、定力、慧力）、菩提分（三十七道品），披上鎧甲乘坐大乘，用這些作為侍衛，菩薩應當發起趨向（菩提）。禪定、勝解脫（殊勝的解脫）、等持（心住於一境）、以及等至（入定），用這些作為侍衛，菩薩應當發起趨向（菩提）。大慈、大悲、喜、舍（四無量心），披上鎧甲乘坐大乘，用這些作為侍衛，菩薩應當發起趨向（菩提）。成就於止觀（止息妄念和觀察實相），神足（神通）以及神變（神通變化），用這些作為侍衛，菩薩應當發起趨向（菩提）。無量諸功德，披上鎧甲乘坐大乘，在道（菩提道）上

【English Translation】 English version: One cannot initiate (the Bodhi mind). If there is wisdom, with wisdom as the guide, following and acting in all places, with wisdom holding and with wisdom defending, then it is called being clad in great armor, riding the Great Vehicle, dwelling on this Great Path, benefiting the world with peaceful methods, able to open the eye of wisdom to observe with the eye, the body of wisdom shining brightly, emitting great light, and thus initiating the path towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Immeasurable Wisdom (a Bodhisattva's name)! This is the armor that all Bodhisattva-Mahasattvas (Great Bodhisattvas) wear, the adornment of the armor, the Great Vehicle they ride, the adornment of the Great Vehicle, the Great Path they walk, the adornment of the Great Path, and thus initiating the path towards Anuttara-samyak-sambodhi. Immeasurable Wisdom! All good men, the adornment of armor, the adornment of the Great Vehicle, the adornment of the Great Path, all kinds of adornments of all merits, if I were to explain in detail, it would be inexhaustible in immeasurable kalpas. In order to make you understand, and also for the sake of all good men in the future, the adornment of armor, the adornment of the Great Vehicle, the adornment of the Great Path, the adornment of immeasurable merit and resources, I will now briefly explain a small part here. If those good men hear my Dharma, they should also put on great armor, ride the Great Vehicle, dwell on this Great Path, and initiate the path (towards Bodhi) with the adornment of merit. At that time, the World Honored One spoke in verse: I speak of all cessation (of afflictions), and also speak of the Four Foundations of Mindfulness (contemplation of body, feeling, mind, and phenomena), all skillful means, are due to non-negligence (diligence). Being complete with Right Mindfulness (correct thoughts), corresponding with skillful means of the Dharma, bravely advancing and departing (from Samsara), are all due to non-negligence. The Roots (five roots: faith, diligence, mindfulness, concentration, wisdom), the Powers (five powers: power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), the Factors of Enlightenment (thirty-seven factors of enlightenment), putting on armor and riding the Great Vehicle, using these as guards, Bodhisattvas should initiate the path (towards Bodhi). Dhyana (meditation), Supreme Liberation (superior liberation), Samadhi (concentration), and Samapatti (attainment), using these as guards, Bodhisattvas should initiate the path (towards Bodhi). Great Loving-kindness, Great Compassion, Joy, and Equanimity (the four immeasurables), putting on armor and riding the Great Vehicle, using these as guards, Bodhisattvas should initiate the path (towards Bodhi). Accomplishing Samatha-vipassana (calming the mind and observing reality), the Supernatural Powers (Siddhi) and Supernatural Transformations, using these as guards, Bodhisattvas should initiate the path (towards Bodhi). Immeasurable merits, putting on armor and riding the Great Vehicle, on the path (Bodhi path)

無疲倦，　　菩薩當發趣。　精進不放逸，　　被甲乘大乘，　了知彼念處，　　菩薩當發趣。　光明大甲冑，　　降伏諸世間，　被斯甲冑已，　　乃名為智者。　正趣一切智，　　出過三界中，　乘斯大乘已，　　乃名為智者。　大道清凈道，　　映蔽諸世間，　天人阿修羅，　　乃名遍聞者。　如是諸菩薩，　　普為諸眾生，　能於一切時，　　精進被甲冑。　菩薩不修習，　　大慈及大悲，　大喜大舍等，　　大地不堪受。　菩薩不修習，　　于彼諸眾生，　知時饒益事，　　大地不堪受。　菩薩不修習，　　于彼諸眾生，　愛之如己者，　　大地不堪受。　菩薩不修習，　　以慈乘大乘，　諸山及大海，　　大地不堪受。　菩薩不修習，　　慈念諸眾生，　乘於此大乘，　　眾生不親近。　若被斯甲冑，　　慈光不照明，　于彼大甲冑，　　眾生不親近。　若被斯甲冑，　　功德海無邊，　加持四大界，　　彼乃堪荷負。　攝取眾生故，　　普照以慈光，　加持四大界，　　彼乃堪荷負。　攝取眾生故，　　成就大菩提，　加持四大界，　　彼乃堪荷負。　不譏惱眾生，　　被斯大甲冑，　大乘而出離，　　斯名為智者。　善巧大方便，

【現代漢語翻譯】現代漢語譯本不感到疲倦，菩薩應當發起修行。精進而不懈怠，披上鎧甲乘坐大乘（Mahayana，佛教教義中的一種乘載工具，象徵著菩薩的修行道路），了知那些念處（smrti-upasthana，佛教修行中的四種觀照方法），菩薩應當發起修行。以光明的鎧甲，降伏世間的一切煩惱，披上這鎧甲之後，才可稱為智者。正確地趨向一切智（sarvajna，佛陀所證悟的智慧），超越三界（trailokya，佛教認為的欲界、色界、無色界），乘坐這大乘之後，才可稱為智者。大道是清凈的道路，光輝映照遮蔽世間的一切，天人、阿修羅（asura，一種神道生物），都稱他為遍聞者。像這樣的菩薩，普遍爲了所有的眾生，能夠在一切時候，精進地披上鎧甲。菩薩如果不修習，大慈（maitri，給予快樂的願望）和大悲（karuna，解除痛苦的願望），大喜（mudita，對他人快樂的喜悅）和大舍（upeksa，平等心），大地都無法承受。菩薩如果不修習，對於那些眾生，知道何時做有益的事情，大地都無法承受。菩薩如果不修習，對於那些眾生，愛他們如同愛自己一樣，大地都無法承受。菩薩如果不修習，以慈悲乘坐大乘，諸山和大海，大地都無法承受。菩薩如果不修習，以慈悲心念著眾生，乘坐這大乘，眾生不會親近。如果披上這鎧甲，慈悲的光芒不照耀，對於那大鎧甲，眾生不會親近。如果披上這鎧甲，功德如大海般無邊，加持四大界（地、水、火、風），他才能承擔重任。爲了攝取眾生，普遍以慈悲的光芒照耀，加持四大界，他才能承擔重任。爲了攝取眾生，成就大菩提（anuttara-samyak-sambodhi，無上正等正覺），加持四大界，他才能承擔重任。不譏諷惱害眾生，披上這大鎧甲，乘坐大乘而出離，這稱為智者。善巧運用大方便（upaya，佛教中引導眾生開悟的巧妙方法），

【English Translation】 English version Without weariness, a Bodhisattva should embark on practice. With diligence and non-negligence, donning armor and riding the Great Vehicle (Mahayana, a vehicle in Buddhist doctrine symbolizing the path of a Bodhisattva's practice), Understanding those mindfulness practices (smrti-upasthana, the four foundations of mindfulness in Buddhist practice), a Bodhisattva should embark on practice. With the armor of light, subduing all the afflictions of the world, Having donned this armor, one is then called wise. Correctly heading towards all-knowing wisdom (sarvajna, the wisdom attained by the Buddha), transcending the three realms (trailokya, the realms of desire, form, and formlessness in Buddhism), Having ridden this Great Vehicle, one is then called wise. The Great Path is a pure path, its radiance illuminates and obscures all the world, Gods, humans, and asuras (a type of divine being), all call him the one who has heard widely. Such Bodhisattvas, universally for all sentient beings, Are able at all times, to diligently don their armor. If a Bodhisattva does not cultivate, great loving-kindness (maitri, the wish for others to be happy) and great compassion (karuna, the wish for others to be free from suffering), Great joy (mudita, joy in others' happiness) and great equanimity (upeksa, impartiality), the earth cannot bear it. If a Bodhisattva does not cultivate, towards those sentient beings, Knowing when to do beneficial things, the earth cannot bear it. If a Bodhisattva does not cultivate, towards those sentient beings, Loving them as they love themselves, the earth cannot bear it. If a Bodhisattva does not cultivate, riding the Great Vehicle with loving-kindness, The mountains and the seas, the earth cannot bear it. If a Bodhisattva does not cultivate, with loving-kindness thinking of sentient beings, Riding this Great Vehicle, sentient beings will not draw near. If one dons this armor, and the light of loving-kindness does not shine, Towards that great armor, sentient beings will not draw near. If one dons this armor, with merit as boundless as the ocean, Blessing the four great elements (earth, water, fire, wind), then he is able to bear the burden. For the sake of gathering sentient beings, universally shining with the light of loving-kindness, Blessing the four great elements, then he is able to bear the burden. For the sake of gathering sentient beings, attaining great Bodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), Blessing the four great elements, then he is able to bear the burden. Not criticizing or harming sentient beings, donning this great armor, Riding the Great Vehicle and departing, this is called wise. Skillfully using great expedient means (upaya, skillful methods in Buddhism to guide beings to enlightenment),

一切悉加持，　無上而出離，　　斯名為智者。　由是此大地，　　不沒亦不傾，　水火風界等，　　能作所應作。　然諸大菩薩，　　被甲乃無邊，　乘於此大乘，　　以道而發趣。　成就一生處，　　至於最後身，　往詣樹王下，　　坐于堅固地。　於此道場處，　　安住如金剛，　身心不疲倦，　　現證一切智。　菩薩無畏者，　　若不以加持，　彼地當傾覆，　　壞已無覆成。　一切大地界，　　若不以加持，　假使金剛成，　　無不傾覆者。　菩薩于往昔，　　大誓願莊嚴，　于諸眾生所，　　已起大慈念。　現在十方界，　　諸佛剎土中，　遍知兩足尊，　　一切皆護念。　設復余石山，　　須彌盧寶山，　金剛輪圍山，　　堅固嶷然住。　菩薩智慧者，　　若不以加持，　於斯大甲冑，　　不堪為荷負。　諸佛諸菩薩，　　神力所加持，　眾生及大地，　　堪近堪荷負。　被斯大甲冑，　　不為惱眾生，　甲冑無有上，　　以乘當發趣。　被斯大甲冑，　　不為害眾生，　甲冑不思議，　　以乘當發趣。　被斯大甲冑，　　不為仇眾生，　為除眾生病，　　以乘當發趣。　具足殊勝道，　　無上最凈治，　不惱不仇怨，　　不害

【現代漢語翻譯】現代漢語譯本一切都被加持，超越一切而出離，這被稱為智者。因此，這大地不會沉沒也不會傾斜，水、火、風等元素，都能各司其職。然而，諸位大菩薩，身披無邊的鎧甲，乘坐這大乘佛法，以正道而前進。成就一生補處（指即將成佛的菩薩），到達最後一生，前往菩提樹下，坐在堅固的地上。在這道場之處，安住如金剛般堅定，身心不疲倦，親身證悟一切智慧。菩薩無所畏懼，如果不被加持，那大地就會傾覆，壞滅后無法復原。一切大地，如果不被加持，即使由金剛構成，也無不傾覆的。菩薩在過去，以大誓願莊嚴自身，對於一切眾生，已經生起大慈悲心。現在十方世界，諸佛的剎土中，遍知一切的兩足尊（指佛陀），都護念著他們。即使是其他的石山，須彌盧寶山（佛教中的聖山），金剛輪圍山（圍繞世界的山），也都是堅固屹立。菩薩有智慧，如果不被加持，對於這大鎧甲，也無法承擔。諸佛和諸菩薩，以神力加持，眾生和大地，才能承受和負擔。身披這大鎧甲，不是爲了惱害眾生，這鎧甲無與倫比，以此乘法應當前進。身披這大鎧甲，不是爲了傷害眾生，這鎧甲不可思議，以此乘法應當前進。身披這大鎧甲，不是爲了與眾生為敵，而是爲了消除眾生的病苦，以此乘法應當前進。具足殊勝的道，無上最清凈的修行，不惱害，不仇恨，不傷害。

【English Translation】 English version Everything is blessed, transcending all and being liberated, this is called a wise one. Therefore, this earth will not sink nor tilt, and the elements of water, fire, and wind can each perform their proper functions. However, the great Bodhisattvas, wearing boundless armor, ride this Great Vehicle (Mahayana), and advance with the right path. Achieving the state of being one birth away from Buddhahood (Ekajati-pratibaddha), reaching their final life, they go to the Bodhi tree and sit on firm ground. In this place of enlightenment, they abide as firm as a diamond, their body and mind not weary, and they personally realize all wisdom. The fearless Bodhisattvas, if not blessed, the earth would collapse, and once destroyed, it could not be restored. All the earth, if not blessed, even if made of diamond, would inevitably collapse. Bodhisattvas in the past, adorned themselves with great vows, and towards all sentient beings, they have already generated great compassion. Now in the ten directions, in the Buddha lands, the two-legged honored ones (Buddhas) who know all, all protect and remember them. Even if other stone mountains, Mount Sumeru (a sacred mountain in Buddhism), and the Vajra Chakravada mountains (mountains surrounding the world), are all firmly standing. Bodhisattvas with wisdom, if not blessed, would not be able to bear this great armor. The Buddhas and Bodhisattvas, through their divine power, bless sentient beings and the earth, so they can endure and bear the burden. Wearing this great armor, it is not to annoy sentient beings, this armor is unparalleled, with this vehicle one should advance. Wearing this great armor, it is not to harm sentient beings, this armor is inconceivable, with this vehicle one should advance. Wearing this great armor, it is not to be enemies with sentient beings, but to remove the suffering of sentient beings, with this vehicle one should advance. Possessing the supreme path, the unsurpassed and purest practice, not annoying, not hating, not harming.

正安住。　被慧大甲冑，　　乘慧迴向乘，　甲冑不可壞，　　迴向無過上。　菩薩依怙者，　　住道慧光明，　以慧觀諸法，　　無上而發趣。　菩薩殊勝道，　　甲冑及大乘，　斯由慧光起，　　是故心清凈。　乘諸波羅蜜，　　趣佛大菩提，　慧攝慧清凈，　　以慧為先導。　一切波羅蜜，　　以此慧為先，　慧攝慧清凈，　　能授無上智。　菩薩不思議，　　能起慧光明，　能然大慧燈，　　安樂而發趣。　起慧光明故，　　慧眼由是開，　于佛無上智，　　明見而發趣。　菩薩勇猛者，　　甲冑乃無邊，　無邊莊嚴故，　　名為大甲冑。　菩薩大智者，　　大乘大莊嚴，　于佛一切智，　　無染而發趣。　菩薩大智者，　　大道大莊嚴，　殊勝不思議，　　清凈而發趣。

大寶積經卷第二十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十三

大唐三藏菩提流志奉　詔譯被甲莊嚴會第七之三

「複次無邊慧！諸菩薩摩訶薩乃于無邊甲冑境界、無邊大乘境界、無邊大道境界而發趣之。何以故？於一切處能隨入故。諸菩薩摩訶薩為欲隨入一切法故被大甲冑，為欲隨入一切法故乘于大乘，為欲隨入一切法故住斯大

【現代漢語翻譯】現代漢語譯本正安住。披上智慧的大鎧甲，乘坐智慧的迴向之乘，鎧甲堅不可摧，迴向之功德無與倫比。菩薩是依靠者，安住于道之智慧光明中，以智慧觀察諸法，從而發起趨向無上之境。菩薩殊勝之道，鎧甲以及大乘，皆由智慧之光而生起，因此內心清凈。乘坐諸波羅蜜（paramita，意為到達彼岸的方法），趨向佛陀的大菩提（bodhi，意為覺悟），智慧攝持智慧，使之清凈，以智慧為先導。一切波羅蜜，都以這智慧為先導，智慧攝持智慧，使之清凈，能授予無上智慧。菩薩不可思議，能生起智慧光明，能點燃大智慧之燈，安樂地發起趨向。因生起智慧光明，智慧之眼由此開啟，對於佛陀的無上智慧，明見而發起趨向。菩薩勇猛無比，鎧甲乃無邊無際，因無邊莊嚴之故，名為大鎧甲。菩薩大智大慧，大乘莊嚴無比，對於佛陀的一切智慧，無染而發起趨向。菩薩大智大慧，大道莊嚴無比，殊勝不可思議，清凈而發起趨向。

《大寶積經》卷第二十二大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二十三

大唐三藏菩提流志奉詔譯《被甲莊嚴會》第七之三

『複次，無邊慧！諸菩薩摩訶薩乃于無邊鎧甲境界、無邊大乘境界、無邊大道境界而發起趨向。為何如此？因為在一切處都能隨順進入。諸菩薩摩訶薩爲了隨順進入一切法而披上大鎧甲，爲了隨順進入一切法而乘坐大乘，爲了隨順進入一切法而安住於此大』

【English Translation】 English version Rightly abiding. Having donned the great armor of wisdom, riding the vehicle of wisdom's dedication, The armor is indestructible, the dedication is unsurpassed. The Bodhisattva is the refuge, abiding in the light of wisdom of the path, Observing all dharmas with wisdom, thus initiating the approach to the unsurpassed. The Bodhisattva's supreme path, the armor and the great vehicle, All arise from the light of wisdom, therefore the mind is pure. Riding the various paramitas (paramita, meaning perfections or ways to cross over), approaching the Buddha's great bodhi (bodhi, meaning enlightenment), Wisdom embraces wisdom, making it pure, with wisdom as the guide. All paramitas, take this wisdom as the guide, Wisdom embraces wisdom, making it pure, capable of bestowing unsurpassed wisdom. The Bodhisattva is inconceivable, capable of generating the light of wisdom, Capable of lighting the lamp of great wisdom, peacefully initiating the approach. Because the light of wisdom arises, the eye of wisdom is thereby opened, Towards the Buddha's unsurpassed wisdom, clearly seeing and initiating the approach. The Bodhisattva is courageous, the armor is boundless, Because of the boundless adornment, it is called the great armor. The Bodhisattva is of great wisdom, the great vehicle is greatly adorned, Towards the Buddha's all-encompassing wisdom, without defilement initiating the approach. The Bodhisattva is of great wisdom, the great path is greatly adorned, Supreme and inconceivable, purely initiating the approach.

The Great Treasure Collection Sutra, Volume 22 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 23

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, Chapter 7, Section 3: The Adornment of Armor

'Furthermore, Immeasurable Wisdom! The Bodhisattva Mahasattvas initiate their approach in the realm of immeasurable armor, the realm of the immeasurable great vehicle, and the realm of the immeasurable great path. Why is this so? Because they are able to enter into all places. The Bodhisattva Mahasattvas don the great armor in order to enter into all dharmas, they ride the great vehicle in order to enter into all dharmas, and they abide in this great path in order to enter into all dharmas.'

道，於一切法得平等故而發趣之。然此甲冑，不得少法若內若外、若粗若細、若遠若近、過現未來、有為無為、住不住者。若此甲冑於一切法不能選擇、不能決了、不能遍知、不能隨入、不能作證、不能超過，不可名為被大甲冑。於一切法若能選擇、若能決了、若能遍知若能隨入、若能作證、若能超過，乃可名為被大甲冑。又此大乘亦無少法若內若外，乃至迴向一切智智，遍知隨入作證超過，是故此乘名為大乘、法善巧乘、至涅槃乘、無上上乘、無等等乘。又此大道亦無少法若內若外，乃至能於一切諸法平正大道而發趣之，此平正道無有少法不遍知者，是故此道名無上道、無數量道、無等等道。

「無邊慧！諸菩薩摩訶薩被大甲冑，遍能隨入一切眾生心心所行，遍能清凈一切眾生雜染煩惱，乘于大乘增長眾生一切善根，住斯大道勸化眾生一切善法。無邊慧！諸菩薩摩訶薩為一一眾生、一一心行，盡生死際長時流轉求智慧樂不捨甲冑，而能堅固被大甲冑、無量甲冑、難思甲冑、清凈甲冑、無邊甲冑、無取甲冑、知眾生想甲冑、知無眾生甲冑、知無我甲冑、知眾生自性甲冑、隨覺眾生自性甲冑、知我自性甲冑、隨覺我自性甲冑、知內自性甲冑、隨覺內自性甲冑、知外自性甲冑、隨覺外自性甲冑、知內外自性甲冑、隨

【現代漢語翻譯】現代漢語譯本：道，是因為在一切法中獲得平等而發起趨向的。然而，這件甲冑，不應執著于任何少許的法，無論是內在的還是外在的，無論是粗糙的還是細微的，無論是遙遠的還是鄰近的，無論是過去、現在還是未來，無論是有為的還是無為的，無論是住還是不住的。如果這件甲冑對於一切法不能選擇、不能決斷、不能遍知、不能隨順進入、不能作證、不能超越，就不能稱之為披上了大甲冑。如果對於一切法能夠選擇、能夠決斷、能夠遍知、能夠隨順進入、能夠作證、能夠超越，才可以稱之為披上了大甲冑。此外，這大乘也沒有任何少許的法，無論是內在的還是外在的，乃至迴向一切智智（指佛的智慧），遍知、隨順進入、作證、超越，因此這乘被稱為大乘、法善巧乘、至涅槃乘、無上上乘、無等等乘。此外，這大道也沒有任何少許的法，無論是內在的還是外在的，乃至能夠對於一切諸法以平正的大道而發起趨向，這平正的道沒有少許的法是不遍知的，因此這道被稱為無上道、無數量道、無等等道。『無邊慧（菩薩名）！諸菩薩摩訶薩披上大甲冑，能夠普遍隨順進入一切眾生的心和心所的活動，能夠普遍清凈一切眾生的雜染煩惱，乘坐大乘增長眾生的一切善根，安住在這大道上勸化眾生一切善法。無邊慧！諸菩薩摩訶薩爲了每一個眾生、每一個心行，盡生死之際長久流轉，尋求智慧的快樂而不捨棄甲冑，並且能夠堅固地披上大甲冑、無量甲冑、難思甲冑、清凈甲冑、無邊甲冑、無取甲冑、知眾生想甲冑、知無眾生甲冑、知無我甲冑、知眾生自性甲冑、隨覺眾生自性甲冑、知我自性甲冑、隨覺我自性甲冑、知內自性甲冑、隨覺內自性甲冑、知外自性甲冑、隨覺外自性甲冑、知內外自性甲冑、隨』

【English Translation】 English version: The path is initiated because of attaining equality in all dharmas. However, this armor should not cling to any dharma, whether internal or external, coarse or subtle, distant or near, past, present, or future, conditioned or unconditioned, abiding or non-abiding. If this armor cannot choose, cannot decide, cannot fully know, cannot enter into, cannot realize, cannot transcend all dharmas, it cannot be called wearing the great armor. If one can choose, decide, fully know, enter into, realize, and transcend all dharmas, then it can be called wearing the great armor. Furthermore, this Mahayana (Great Vehicle) has no dharma, whether internal or external, up to the dedication to all-knowing wisdom (Buddha's wisdom), fully knowing, entering into, realizing, and transcending. Therefore, this vehicle is called the Mahayana, the skillful means vehicle, the vehicle to Nirvana, the unsurpassed vehicle, the incomparable vehicle. Furthermore, this great path has no dharma, whether internal or external, up to being able to initiate the approach to all dharmas with an equal and just path. This equal and just path has no dharma that is not fully known. Therefore, this path is called the unsurpassed path, the immeasurable path, the incomparable path. 『O Immeasurable Wisdom (a Bodhisattva's name)! The Bodhisattva Mahasattvas, wearing the great armor, are able to universally enter into the minds and mental activities of all sentient beings, able to universally purify the defiled afflictions of all sentient beings, riding the Mahayana to increase all the good roots of sentient beings, abiding on this great path to encourage all sentient beings in all good dharmas. O Immeasurable Wisdom! The Bodhisattva Mahasattvas, for each and every sentient being, for each and every mental activity, throughout the cycle of birth and death, for a long time, seek the joy of wisdom without abandoning the armor, and are able to firmly wear the great armor, the immeasurable armor, the inconceivable armor, the pure armor, the boundless armor, the non-grasping armor, the armor of knowing sentient beings' thoughts, the armor of knowing no sentient beings, the armor of knowing no self, the armor of knowing the self-nature of sentient beings, the armor of realizing the self-nature of sentient beings, the armor of knowing my self-nature, the armor of realizing my self-nature, the armor of knowing the internal self-nature, the armor of realizing the internal self-nature, the armor of knowing the external self-nature, the armor of realizing the external self-nature, the armor of knowing the internal and external self-nature, the armor of realizing』

覺內外自性甲冑、知一切法自性甲冑、隨覺諸法自性甲冑、知一切法無所得甲冑、知一切法自性無所得甲冑、了知一切諸法甲冑、無邊甲冑、無中甲冑、無中邊甲冑、非過去甲冑、非未來甲冑、非現在甲冑、無作甲冑、無作者甲冑。

「無邊慧！諸菩薩摩訶薩於此甲冑，亦無所被、亦不隨覺、亦不決了、亦不出離、亦不現證，無甲冑故而被甲冑、不隨覺故而能隨覺、不決了故而能決了、不出離故而能出離、不現證故而能現證、無所乘故而乘大乘，不于大乘而有施設、無所施設而為施設，然于大乘無少施設，若有施設則非施設，于彼施設不可得故、不可見故。亦無有乘以乘安住，以無所得而住大乘，遠離趣向，不至究竟、不到涅槃，不可得故非道為道。于道發趣以平正故，此平正道無所施設，誰為施設？何處施設？從何施設？亦無有作亦無作者，亦非和合非不和合，一切厭離一切不求。何以故？此平正道與一切法不異不同，不相應故。不起法想，離一切法無垢無凈，法性亦爾無垢無凈，是故此道名無染道，以不可趣而為進趣，以不可攝而為攝取。此道甚深，無生無起、無出無作、無得無行、無處無住、無障無事，於一切事而能顯了，於一切事而無差別，不隨事轉，以無事故至無上處。無邊慧！諸菩薩摩訶薩於此甲

【現代漢語翻譯】現代漢語譯本：覺悟內外自性的鎧甲，了知一切法自性的鎧甲，隨覺諸法自性的鎧甲，了知一切法無所得的鎧甲，了知一切法自性無所得的鎧甲，明瞭一切諸法的鎧甲，無邊的鎧甲，無中的鎧甲，無中邊的鎧甲，非過去的鎧甲，非未來的鎧甲，非現在的鎧甲，無作的鎧甲，無作者的鎧甲。『無邊慧！諸菩薩摩訶薩對於這鎧甲，也沒有所被（穿戴）的，也不隨覺（跟隨覺悟），也不決了（決定了悟），也不出離（脫離），也不現證（親自證悟），因為沒有鎧甲所以才穿戴鎧甲，因為不隨覺所以才能隨覺，因為不決了所以才能決了，因為不出離所以才能出離，因為不現證所以才能現證，因為沒有所乘（乘坐）的所以才乘坐大乘（Mahayana），不對於大乘而有施設（設立），沒有所施設而為施設，然而對於大乘沒有絲毫施設，如果有施設就不是施設，因為對於那施設不可得，不可見。也沒有有乘以乘安住，以無所得而安住于大乘，遠離趣向，不至究竟，不到涅槃（Nirvana），因為不可得所以非道為道。于道發趣（開始修行）以平正的緣故，這平正之道沒有所施設，誰來施設？在何處施設？從何處施設？也沒有有作也沒有作者，也不是和合也不是不和合，一切厭離一切不求。為什麼呢？這平正之道與一切法不異不同，不相應故。不起法想，遠離一切法無垢無凈，法性也是這樣無垢無凈，所以這道名為無染道，以不可趣而為進趣，以不可攝而為攝取。這道甚深，無生無起，無出無作，無得無行，無處無住，無障無事，對於一切事而能顯了，對於一切事而沒有差別，不隨事轉，因為無事所以到達無上處。無邊慧！諸菩薩摩訶薩對於這鎧甲』

【English Translation】 English version: The armor of realizing the self-nature of inner and outer, the armor of knowing the self-nature of all dharmas (phenomena), the armor of following the realization of the self-nature of all dharmas, the armor of knowing that there is no attainment of all dharmas, the armor of knowing that there is no self-nature attainment of all dharmas, the armor of understanding all dharmas, the boundless armor, the armor of no middle, the armor of no middle and no edge, the armor that is not past, the armor that is not future, the armor that is not present, the armor of no action, the armor of no actor. 『O Boundless Wisdom! The Bodhisattva Mahasattvas (great beings) regarding this armor, neither are they armored, nor do they follow the realization, nor do they decide and understand, nor do they depart, nor do they directly realize. Because there is no armor, they are armored; because they do not follow the realization, they are able to follow the realization; because they do not decide and understand, they are able to decide and understand; because they do not depart, they are able to depart; because they do not directly realize, they are able to directly realize; because there is nothing to ride, they ride the Great Vehicle (Mahayana), not establishing anything upon the Great Vehicle, establishing without establishing, yet there is no establishment in the Great Vehicle. If there is establishment, then it is not establishment, because that establishment is unattainable and invisible. Nor is there any riding by which one abides, but one abides in the Great Vehicle through non-attainment, far from any direction, not reaching the ultimate, not reaching Nirvana, because it is unattainable, therefore the non-path is the path. One begins to practice the path because of its equanimity. This equanimous path has no establishment. Who establishes it? Where is it established? From where is it established? There is neither action nor actor, neither union nor non-union, all renunciation and all non-seeking. Why? This equanimous path is neither different nor the same as all dharmas, because it is not in accordance. Not arising in the thought of dharmas, free from all dharmas, without defilement and without purity, the nature of dharmas is also like this, without defilement and without purity. Therefore, this path is called the undefiled path, advancing through non-approach, taking hold through non-grasping. This path is profound, without birth and without arising, without coming forth and without action, without attainment and without practice, without place and without abiding, without obstruction and without affairs, it is able to manifest in all affairs, and in all affairs there is no difference, not turning with affairs, because there are no affairs, one reaches the unsurpassed place. O Boundless Wisdom! The Bodhisattva Mahasattvas regarding this armor』

胄、此乘、此道應如是知。然此甲冑、此乘、此道無所可見、無所可知，不可得故。誰為被甲？誰乘此乘？誰行此道？亦不可見、亦不可知、亦不可得。

「無邊慧！若諸菩薩摩訶薩聞斯法已不驚不怖，讀誦宣說，於法理趣無所乖違，隨順修行而生愛樂入于勝解，為斯法故應勤精進；若於斯法決定理趣、善巧方便有堪能者，被此甲冑、乘於此乘、行於此道，於此深法無所得故，而發趣之盡生死岸為正覺者，能以無邊功德莊嚴出現世間。無邊慧！諸菩薩摩訶薩於此法中應生愛樂，起大精進而無放逸。若有眾生於此深法才生愛樂，我說彼人得大饒益，況能精勤不為放逸、戒行清凈而發趣者。無邊慧！汝觀斯法若干廣大、若干殊勝、若干清凈，我於此法慇勤稱讚，欲令眾生而生愛樂，當得長夜利益安樂，為厭離故、寂滅故、遍知故。無邊慧！汝當復觀斯法能授世間出世間具足安樂。諸有若干匱乏眾生，於此深法而退失故，遠離世間及出世間，一切具足豐饒安樂。無邊慧！汝當復觀如來現前此深法寶若干豐饒、若干易得，汝今於此甚深之法應勤修習。諸有愚夫於我演說此法寶時尚不欲聞，況能受持如來現前法寶豐饒？不樂聽聞、不欲咨問。若於末世后五百歲正法滅時，佛及法寶及持法者三不現前，何能欲聞愛樂咨問？無

【現代漢語翻譯】現代漢語譯本：『鎧甲』、『此乘』、『此道』應當這樣理解。然而，這『鎧甲』、『此乘』、『此道』是無法看見、無法知曉的，因為它們不可得。誰是披上鎧甲的人？誰是乘坐此乘的人？誰是行走此道的人？同樣是不可見、不可知、不可得的。『無邊慧』！如果諸位菩薩摩訶薩聽聞此法后不驚恐不害怕，能夠讀誦宣說，在法理的理解上沒有偏差，能夠隨順修行並生起愛樂，進入勝解，爲了此法應當勤奮精進；如果對於此法的決定性道理、善巧方便有能力理解的人，披上此鎧甲、乘坐此乘、行走此道，因為在此深法中無所得，而發起趨向，到達生死彼岸，成為正覺者，能夠以無邊的功德莊嚴地出現在世間。『無邊慧』！諸位菩薩摩訶薩對於此法應當生起愛樂，發起大精進而不放逸。如果有眾生對於此深法才生起愛樂，我說這個人就得到了很大的利益，更何況能夠精勤不放逸、戒行清凈而發起趨向的人呢。『無邊慧』！你看看此法是多麼廣大、多麼殊勝、多麼清凈，我對於此法慇勤地稱讚，想要讓眾生生起愛樂，能夠得到長久的利益安樂，爲了厭離、寂滅、遍知。『無邊慧』！你應當再看看此法能夠給予世間和出世間圓滿的安樂。那些有所匱乏的眾生，因為對此深法的退失，遠離了世間和出世間一切圓滿豐饒的安樂。『無邊慧』！你應當再看看如來現前此深法寶是多麼豐饒、多麼容易獲得，你現在對於此甚深之法應當勤奮修習。那些愚癡的人，在我演說此法寶時尚且不願聽聞，更何況能夠受持如來現前的法寶豐饒呢？他們不樂意聽聞、不想要請教。如果在末世后五百歲正法滅亡時，佛、法寶以及持法者三者都不現前，又怎麼會想要聽聞、愛樂、請教呢？

【English Translation】 English version: 『Armor,』『this vehicle,』『this path』 should be understood in this way. However, this 『armor,』『this vehicle,』『this path』 are not visible, not knowable, because they are unattainable. Who is the one who puts on the armor? Who is the one who rides this vehicle? Who is the one who walks this path? They are also not visible, not knowable, and not attainable. 『Boundless Wisdom』! If the Bodhisattva Mahasattvas, upon hearing this Dharma, are not startled or afraid, can recite and proclaim it, have no deviation in their understanding of the Dharma principles, can follow the practice and generate love and joy, enter into profound understanding, and for the sake of this Dharma, should diligently strive; if those who are capable of understanding the decisive principles and skillful means of this Dharma, put on this armor, ride this vehicle, and walk this path, because there is nothing to be attained in this profound Dharma, they initiate the journey, reach the shore of birth and death, become fully enlightened ones, and can appear in the world adorned with boundless merits. 『Boundless Wisdom』! The Bodhisattva Mahasattvas should generate love and joy for this Dharma, initiate great diligence without negligence. If any sentient being generates love and joy for this profound Dharma, I say that this person has obtained great benefit, how much more so for those who can diligently strive without negligence, maintain pure precepts, and initiate the journey. 『Boundless Wisdom』! You see how vast, how supreme, how pure this Dharma is, I diligently praise this Dharma, wanting to cause sentient beings to generate love and joy, to obtain long-lasting benefit and happiness, for the sake of detachment, tranquility, and omniscience. 『Boundless Wisdom』! You should also see that this Dharma can bestow complete happiness in both the mundane and supramundane realms. Those sentient beings who are lacking, because of their loss of this profound Dharma, are far from all the complete and abundant happiness of the mundane and supramundane realms. 『Boundless Wisdom』! You should also see how abundant and easily attainable this profound Dharma treasure is, which the Tathagata presents, you should now diligently practice this profound Dharma. Those foolish people, when I expound this Dharma treasure, are not even willing to listen, how much less can they receive and uphold the abundant Dharma treasure presented by the Tathagata? They are not willing to listen, they do not want to inquire. If in the last five hundred years of the Dharma's decline, when the Buddha, the Dharma treasure, and the upholders of the Dharma are not present, how can they want to listen, love, and inquire?

邊慧！然於後時，若為如來善加持者，此深法寶亦令可得。無邊慧！彼怖畏時，此深法寶實無損減亦無滅盡，但於此法無聽聞者、無受持者，唯除我前渴仰聽聞被甲冑者，當於彼時乃能愛樂聽受斯法。彼時眾生聞此法已能生凈信，我說彼人當得成就斯廣大法，況於今時於此法中能生凈信勤修行者。

「無邊慧！諸菩薩摩訶薩被無上甲冑、無量甲冑、大甲冑時，應作是念：『我為一切匱乏眾生，所謂乏于戒者、乏于聞者、乏于慧者、乏解脫者、乏于解脫知見者，以此大法而豐足之。』由是大法豐足之故，一切匱乏皆令舍離。戒財、聞財、慧財、解脫財、解脫知見財，皆令富饒；貪瞋癡火皆令息滅，一切眾病皆令除愈，無上良藥皆令服之，服斯藥故眾病消除，獲大安樂永離有餘，證清涼性無上涅槃，無復有餘思惟觀察，不求一切有為無為。何以故？以此涅槃最上安樂，一切所求更無餘故、所求永息已滅盡故。無邊慧！諸菩薩摩訶薩被于如是大甲冑已，又為哀愍攝取一切諸眾生故乘此大乘。此大乘者，過去諸佛已乘出離、未來諸佛當乘出離、現在諸佛今乘出離。無有去者，亦無有乘亦無出離。何以故？以空無相無愿、無生無作者故，非已出離、非今出離、非當出離。乘此乘者如是出離，為善出離而無執著。於一切法非

【現代漢語翻譯】現代漢語譯本：無邊慧（菩薩名）！然而在未來的時候，如果如來能夠善加持，這深奧的法寶也能夠被獲得。無邊慧！當人們感到恐懼的時候，這深奧的法寶實際上並沒有減少也沒有滅盡，只是沒有人聽聞、沒有人受持這個法，只有那些像我一樣渴望聽聞、披上甲冑的人，在那個時候才能夠喜愛聽受這個法。那時眾生聽聞此法后能夠生起清凈的信心，我說這些人將會成就這個廣大的法，更何況現在這個時候，能夠對這個法生起清凈的信心並勤奮修行的人呢？

無邊慧！諸位菩薩摩訶薩在披上無上的甲冑、無量的甲冑、大甲冑的時候，應當這樣想：『我爲了所有匱乏的眾生，也就是那些缺乏戒律的、缺乏聽聞的、缺乏智慧的、缺乏解脫的、缺乏解脫知見的眾生，用這個大法來使他們豐足。』因為這個大法使他們豐足的緣故，一切的匱乏都能夠被捨棄。戒律的財富、聽聞的財富、智慧的財富、解脫的財富、解脫知見的財富，都能夠使他們富饒；貪婪、嗔恨、愚癡的火焰都能夠被熄滅，一切的疾病都能夠被治癒，無上的良藥都能夠讓他們服用，服用這個藥的緣故，一切的疾病都能夠消除，獲得大安樂，永遠脫離輪迴，證得清涼的自性，達到無上的涅槃，不再有任何的思惟觀察，不追求一切有為法和無為法。為什麼呢？因為這個涅槃是最上安樂，一切所求都再也沒有剩餘，所求的都永遠止息、已經滅盡的緣故。無邊慧！諸位菩薩摩訶薩披上這樣的大甲冑之後，又爲了哀憫攝取一切眾生的緣故，乘坐這個大乘。這個大乘，過去的諸佛已經乘坐它出離，未來的諸佛將要乘坐它出離，現在的諸佛正在乘坐它出離。沒有去的人，也沒有乘坐，也沒有出離。為什麼呢？因為它是空、無相、無愿的，沒有生起、沒有作者的緣故，不是已經出離、不是正在出離、也不是將要出離。乘坐這個乘的人是這樣出離的，爲了善於出離而沒有執著。對於一切法，不認為它存在，也不認為它不存在。

【English Translation】 English version: O Avyūha (Boundless Wisdom)! Moreover, in the future, if the Tathāgata (Thus Come One) can bestow blessings well, this profound Dharma treasure can also be obtained. O Avyūha! When people are fearful, this profound Dharma treasure is actually not diminished nor extinguished, but there are no listeners or upholders of this Dharma, except for those who, like me, eagerly desire to hear and are armored, who at that time will be able to love and receive this Dharma. At that time, sentient beings, having heard this Dharma, will be able to generate pure faith. I say that these people will achieve this vast Dharma, let alone those who, at this present time, can generate pure faith in this Dharma and diligently practice it?

O Avyūha! When the Bodhisattva Mahāsattvas (Great Bodhisattvas) are armored with the supreme armor, the immeasurable armor, the great armor, they should think thus: 『I will use this great Dharma to enrich all beings who are lacking, namely those who lack precepts, those who lack hearing, those who lack wisdom, those who lack liberation, and those who lack the knowledge and vision of liberation.』 Because of this great Dharma enriching them, all deficiencies can be abandoned. The wealth of precepts, the wealth of hearing, the wealth of wisdom, the wealth of liberation, and the wealth of the knowledge and vision of liberation, all can make them rich; the fires of greed, hatred, and delusion can all be extinguished, all diseases can be cured, and the supreme medicine can be taken. Because of taking this medicine, all diseases can be eliminated, great peace and joy can be obtained, one can be forever free from the cycle of rebirth, realize the cool nature, attain the supreme Nirvana, and no longer have any thoughts or observations, not seeking any conditioned or unconditioned dharmas. Why? Because this Nirvana is the supreme peace and joy, all that is sought is no longer remaining, and all that is sought is forever ceased and extinguished. O Avyūha! After the Bodhisattva Mahāsattvas are armored with such great armor, they ride this great vehicle for the sake of compassionately embracing all sentient beings. This great vehicle, the Buddhas of the past have already ridden it to liberation, the Buddhas of the future will ride it to liberation, and the Buddhas of the present are riding it to liberation. There is no one who goes, nor is there any riding, nor is there any liberation. Why? Because it is empty, without characteristics, without wishes, without arising, and without a maker, it is not already liberated, not currently liberated, nor will it be liberated. Those who ride this vehicle are liberated in this way, for the sake of skillful liberation without attachment. Regarding all dharmas, they do not consider them to exist, nor do they consider them not to exist.

有和合、非無和合、無來無去。此乘此道而出離時，亦非和合、無來無去。此乘此道于大甲冑而出離時，亦非和合、非不和合、無來無去，不可得故。無邊慧！諸菩薩摩訶薩以此甲冑、此乘、此道而發趣之。又此甲冑、此乘、此道而發趣時，不作是念：『若凡夫法、若聲聞法、若緣覺法、若諸佛法，彼法於我若遠若近。』亦不作念：『若空無相無愿、無生無作，彼法於我若遠若近。』亦不作念：『若厭若離若滅，乃至大般涅槃，彼法於我若遠若近。』

「無邊慧！此大甲冑、此乘、此道，一切菩薩、一切聲聞、一切緣覺、一切眾生所不能動，而發趣于阿耨多羅三藐三菩提。無邊慧！諸佛世尊於此甲冑、此乘、此道得不動已而般涅槃。何以故？一切諸法不可動故，一切法性法性之相相遠離故、相清凈故、遍清凈故。不可以相而為觀察、為勝觀察、為遍觀察。一切法相法相之性，不可以性而為觀察、為勝觀察、為遍觀察。一切諸法無性無相，不可顯示、不可言說，是為諸法真實性相。無邊慧！如此甲冑、此乘、此道真實之相不可顯示，不可言說亦復如是。為令眾生當了知故，增長一切法光明故，於此甲冑、此乘、此道，假以施設而略說之。汝今若欲於此甲冑、此乘、此道隨義行者，勿以施設、勿以顯示、勿以言說，

【現代漢語翻譯】現代漢語譯本：存在和合（samavāya，組合）的狀態，也存在非和合的狀態，沒有來也沒有去。當通過此乘（yāna，載具）此道（mārga，道路）出離時，也並非和合，沒有來也沒有去。當通過此乘此道，穿上大甲冑（mahā-varma，偉大的盔甲）出離時，也並非和合，也非不和合，沒有來也沒有去，因為這些都是不可得的。無邊慧（Anantamatī）！諸菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）以此甲冑、此乘、此道而發起修行。又當以此甲冑、此乘、此道發起修行時，不應作這樣的念頭：『無論是凡夫的法、聲聞（śrāvaka，聽聞者）的法、緣覺（pratyekabuddha，獨覺者）的法，還是諸佛的法，這些法對我來說是遠還是近。』也不應作這樣的念頭：『無論是空（śūnyatā，空性）、無相（animitta，無相）、無愿（apraṇihita，無愿）、無生（anutpāda，不生）、無作（akriyā，無作），這些法對我來說是遠還是近。』也不應作這樣的念頭：『無論是厭離、舍離、寂滅，乃至大般涅槃（mahāparinirvāṇa，大滅度），這些法對我來說是遠還是近。』無邊慧！此大甲冑、此乘、此道，一切菩薩、一切聲聞、一切緣覺、一切眾生都不能動搖，而能發起趨向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。無邊慧！諸佛世尊（bhagavat，世尊）在此甲冑、此乘、此道中獲得不動搖之後而入般涅槃。為什麼呢？因為一切諸法都是不可動搖的，一切法性（dharmatā，法性）的法性之相是相互遠離的、相互清凈的、普遍清凈的。不可以相（lakṣaṇa，相狀）來觀察、來殊勝觀察、來普遍觀察。一切法相的法相之性，不可以性（svabhāva，自性）來觀察、來殊勝觀察、來普遍觀察。一切諸法無性無相，不可顯示、不可言說，這就是諸法的真實性相。無邊慧！如此甲冑、此乘、此道的真實之相不可顯示，不可言說也是如此。爲了讓眾生能夠了知，爲了增長一切法的光明，才對此甲冑、此乘、此道，假借施設而略作說明。你現在如果想對此甲冑、此乘、此道隨順其義而行，就不要執著于施設、不要執著于顯示、不要執著于言說。

【English Translation】 English version: There is a state of combination (samavāya), and there is a state of non-combination; there is no coming and no going. When one departs through this vehicle (yāna) and this path (mārga), it is also not a combination, there is no coming and no going. When one departs through this vehicle and this path, wearing the great armor (mahā-varma), it is also not a combination, nor is it a non-combination, there is no coming and no going, because these are unattainable. Anantamatī! The Bodhisattva-Mahāsattvas (great Bodhisattvas) embark on practice with this armor, this vehicle, and this path. Furthermore, when embarking on practice with this armor, this vehicle, and this path, one should not have such thoughts: 『Whether the dharma of ordinary beings, the dharma of Śrāvakas (hearers), the dharma of Pratyekabuddhas (solitary realizers), or the dharma of all Buddhas, are these dharmas far or near to me?』 Nor should one have such thoughts: 『Whether emptiness (śūnyatā), signlessness (animitta), wishlessness (apraṇihita), non-arising (anutpāda), or non-action (akriyā), are these dharmas far or near to me?』 Nor should one have such thoughts: 『Whether it is aversion, detachment, cessation, or even Mahāparinirvāṇa (great complete nirvana), are these dharmas far or near to me?』 Anantamatī! This great armor, this vehicle, and this path cannot be moved by all Bodhisattvas, all Śrāvakas, all Pratyekabuddhas, and all sentient beings, and can initiate the path towards Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Anantamatī! The Bhagavat (World-Honored Ones), the Buddhas, attain Parinirvāṇa after becoming unshakeable in this armor, this vehicle, and this path. Why? Because all dharmas are unshakeable, and the characteristics of the dharmatā (suchness) of all dharmas are mutually separate, mutually pure, and universally pure. One cannot observe, observe supremely, or observe universally through characteristics (lakṣaṇa). The nature of the characteristics of all dharmas cannot be observed, observed supremely, or observed universally through nature (svabhāva). All dharmas are without nature and without characteristics, they cannot be shown or spoken of; this is the true nature of all dharmas. Anantamatī! The true nature of this armor, this vehicle, and this path cannot be shown or spoken of, and it is the same. In order to enable sentient beings to understand, and to increase the light of all dharmas, this armor, this vehicle, and this path are provisionally established and briefly explained. If you now wish to act in accordance with the meaning of this armor, this vehicle, and this path, do not cling to the provisional establishment, do not cling to the showing, and do not cling to the speaking.

應隨義行。隨義行者，無少應行、無少隨行。若於非義不應隨行，若於是義則應隨行。隨義行時，不隨聲行、不隨字行、不隨語行，不隨行者不隨彼轉。何者為義？謂秘密說。于秘密說應隨覺了、應以信行。以信行者，於是義中無所分別，于無分別乃應隨行。應隨行者，乃為不行亦不隨行。何以故？於是義中無少有行、無少隨行、無少遍行，遠離行故。不應隨行，不隨菩提相應而行，不隨流轉相應而行，于彼相應及不相應皆非作意、皆非正念，念清凈故，故不應行。

「無邊慧！於是義中，汝應隨行勿異有行，若異隨行則為妄失。隨逐音聲、隨逐文字、隨逐語言，于彼語言不能捨離。遍知音聲、超過文字、隨覺語言，則不隨行，則不流轉。於是義中如是隨行、如是隨入則無少行，行止息故。無邊慧！于義行時，勿復以行而行於義。若不以行而行於義，則為不來不復退還。若得不來不復退還，於此甲冑、此乘、此道，隨順趣于阿耨多羅三藐三菩提，為諸眾生作大饒益。

「無邊慧！若於此法如是說者、隨義行者、能隨入者，心不顛倒、無有疑惑，成就勝解。於此甲冑、此乘、此道若未攝取，能攝取之速當發趣；若有未被斯甲冑者則能速被；若有未乘於此乘者則能速乘；若有未住於此道者則能速住。無邊慧！

【現代漢語翻譯】現代漢語譯本：應當依循真義而行。依循真義而行，就是沒有絲毫的應當行，也沒有絲毫的應當隨行。如果對於非真義不應當隨行，如果對於真義則應當隨行。依循真義而行時，不依循聲音而行，不依循文字而行，不依循言語而行，不依循行的人不隨其轉變。什麼是真義？就是指秘密的說法。對於秘密的說法應當隨之覺悟，應當以信心而行。以信心而行的人，對於真義之中沒有分別，在沒有分別中才應當隨之而行。應當隨之而行的人，就是不行動也不隨之行動。為什麼呢？因為在真義之中沒有絲毫的行動，沒有絲毫的隨之行動，沒有絲毫的普遍行動，因為遠離行動的緣故。不應當隨之而行，不隨菩提（覺悟）相應而行，不隨流轉相應而行，對於那些相應和不相應都不作意，都不正念，因爲念頭清凈的緣故，所以不應當行動。『無邊慧（菩薩名）！』在真義之中，你應當依循而行，不要有不同的行動，如果不同地依循而行，那就是虛妄的喪失。追逐聲音，追逐文字，追逐言語，對於那些言語不能捨離。遍知聲音，超越文字，隨覺言語，就不隨之而行，就不流轉。在真義之中，像這樣依循而行，像這樣隨之進入，就沒有絲毫的行動，因為行動止息的緣故。『無邊慧！』在依循真義而行時，不要再以行動來行動真義。如果不以行動來行動真義，那就是不來也不再退還。如果得到不來也不再退還，對於這甲冑（比喻菩薩的精進），這乘（比喻菩薩的修行），這道（比喻菩薩的道路），隨順趨向阿耨多羅三藐三菩提（無上正等正覺），為一切眾生作大饒益。『無邊慧！』如果對於此法像這樣說的人，依循真義而行的人，能夠隨之進入的人，心不顛倒，沒有疑惑，成就殊勝的理解。對於這甲冑，這乘，這道，如果還沒有攝取，能夠攝取的人很快就會發趣；如果有還沒有被這甲冑保護的人，就能很快被保護；如果有還沒有乘坐這乘的人，就能很快乘坐；如果有還沒有安住在這道上的人，就能很快安住。『無邊慧！』

【English Translation】 English version: One should act in accordance with the meaning. To act in accordance with the meaning means there is no little that should be acted upon, and no little that should be followed. If it is not the meaning, one should not follow it; if it is the meaning, then one should follow it. When acting in accordance with the meaning, one does not act in accordance with sound, does not act in accordance with words, does not act in accordance with language, and one who does not act does not follow their transformations. What is the meaning? It refers to the secret teachings. Regarding the secret teachings, one should awaken to them and act with faith. One who acts with faith has no discrimination within the meaning, and only in the absence of discrimination should one follow it. One who should follow it is neither acting nor following. Why? Because within the meaning, there is no little action, no little following, no little pervasive action, because it is far from action. One should not follow it, not follow actions that correspond to Bodhi (enlightenment), not follow actions that correspond to transmigration; regarding those that correspond and do not correspond, one should not focus on them, nor have right mindfulness, because the mind is pure, therefore one should not act. 『Boundless Wisdom (a Bodhisattva's name)!』 Within this meaning, you should follow it and not have different actions; if you follow it differently, it will be a false loss. Pursuing sounds, pursuing words, pursuing language, one cannot detach from those languages. Knowing sounds thoroughly, transcending words, and being aware of language, one does not follow it, and does not transmigrate. Within this meaning, following it in this way, entering it in this way, there is no little action, because action ceases. 『Boundless Wisdom!』 When acting in accordance with the meaning, do not act upon the meaning with action. If one does not act upon the meaning with action, then one does not come and does not return. If one attains not coming and not returning, then regarding this armor (a metaphor for the Bodhisattva's diligence), this vehicle (a metaphor for the Bodhisattva's practice), this path (a metaphor for the Bodhisattva's way), one will follow and approach Anuttara-samyak-sambodhi (unexcelled complete enlightenment), bringing great benefit to all sentient beings. 『Boundless Wisdom!』 If one speaks of this Dharma in this way, one who acts in accordance with the meaning, one who can enter it, their mind is not inverted, they have no doubts, and they achieve superior understanding. Regarding this armor, this vehicle, this path, if one has not yet taken them up, one who can take them up will quickly set forth; if there are those who have not yet been protected by this armor, they will quickly be protected; if there are those who have not yet ridden this vehicle, they will quickly ride it; if there are those who have not yet dwelt on this path, they will quickly dwell on it. 『Boundless Wisdom!』

彼諸眾生當攝廣大福德資糧，為佛世尊之所護念，於法無違與僧同行。無邊慧！汝已攝取無量善根，於後末世當以此法攝諸眾生，為諸眾生荷負重擔，所獲福德其量難說。」

爾時世尊而說偈言：

「菩薩無畏者，　　如是被甲時，　為利諸眾生，　　乃被無邊甲。　眾生若貧乏，　　弊苦無法財，　無戒無多聞，　　無慧無解脫；　被此無邊甲，　　令法致豐饒，　以法豐饒故，　　一切獲安樂。　為舍諸貧苦，　　演說無上法，　聞者皆離塵，　　住斯安樂道。　戒蘊備充足，　　多聞如大海，　便得最上慧，　　由斯能斷縛。　解脫遍照明，　　解脫正知見，　若能現證者，　　一切獲安樂。　貪瞋癡大火，　　恒燒遍熾然，　眾生由是苦，　　彼火我令滅。　授諸眾生藥，　　一切病皆除，　若病消除已，　　得至涅槃界。　永舍一切余，　　趣于安樂處，　從彼安樂中，　　無有退還者。　一切有為樂，　　于彼不復求，　無上大安樂，　　于彼皆當證。　以無戲論法，　　成熟諸眾生，　究竟大安樂，　　一切皆當得。　如是發趣者，　　一往不復還，　出過于發趣，　　常得勝安樂。　于大安樂中，　　樂欲不樂欲，　發趣無發趣，　　

【現代漢語翻譯】現代漢語譯本『那些眾生應當積累廣大的福德資糧，會被佛世尊所護念，在佛法上不會違背，與僧團同行。無邊慧（菩薩名）！你已經積累了無量的善根，在未來的末世，應當用這個法來攝受眾生，為眾生承擔重擔，所獲得的福德其數量難以言說。』

當時，世尊說了偈語：

『菩薩無所畏懼，如同披上鎧甲時，爲了利益眾生，才披上無邊的鎧甲。眾生如果貧乏，困苦沒有法財，沒有戒律，沒有多聞，沒有智慧，沒有解脫；披上這無邊的鎧甲，使佛法變得豐饒，因為佛法豐饒的緣故，一切眾生都能獲得安樂。爲了捨棄各種貧困和痛苦，演說無上的佛法，聽聞的人都能夠遠離塵垢，安住在安樂的道路上。戒律的蘊藏完備充足，多聞如同大海一樣深廣，便能得到最上等的智慧，由此能夠斷除束縛。解脫的光明遍照，解脫的正知正見，如果能夠親自證得，一切眾生都能獲得安樂。貪婪、嗔恨、愚癡的大火，恒常燃燒，遍佈熾熱，眾生因此而痛苦，我將使那火焰熄滅。給予眾生藥物，一切疾病都能夠消除，如果疾病消除之後，就能到達涅槃的境界。永遠捨棄一切剩餘的執著，趨向安樂的處所，從那安樂之中，沒有退還的人。一切有為的快樂，對於他們不再追求，無上的大安樂，他們都應當證得。用沒有戲論的佛法，來成熟眾生，究竟的大安樂，一切眾生都應當得到。像這樣發心趣向的人，一旦前往就不會再退還，超越了發心趣向，常常得到殊勝的安樂。在大的安樂之中，無論是樂欲還是不樂欲，發心趣向還是沒有發心趣向，'

【English Translation】 English version 'Those beings should accumulate vast stores of merit, be protected and cared for by the World Honored One, not be in conflict with the Dharma, and walk together with the Sangha. Boundless Wisdom (a Bodhisattva)! You have already accumulated immeasurable roots of goodness. In the future, in the latter days, you should use this Dharma to gather in all beings, bear the heavy burden for all beings, and the merit you obtain will be immeasurable.'

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

'A Bodhisattva who is fearless, when putting on armor, does so to benefit all beings, thus putting on boundless armor. If beings are poor, suffering and without the wealth of the Dharma, without precepts, without much learning, without wisdom, without liberation; Putting on this boundless armor, they make the Dharma abundant, and because the Dharma is abundant, all beings obtain peace and happiness. To abandon all poverty and suffering, they expound the unsurpassed Dharma, and those who hear it all leave behind defilement, dwelling on the path of peace and happiness. The accumulation of precepts is complete and sufficient, learning is as vast as the ocean, and then the highest wisdom is obtained, by which one can break free from bondage. The light of liberation shines everywhere, the correct knowledge and view of liberation, if one can personally realize it, all beings will obtain peace and happiness. The great fire of greed, hatred, and delusion, constantly burns and blazes everywhere, beings suffer because of it, and I will cause that fire to be extinguished. Giving medicine to all beings, all diseases will be eliminated, and if diseases are eliminated, they will reach the realm of Nirvana. Forever abandoning all remaining attachments, they go to the place of peace and happiness, and from that peace and happiness, there is no one who retreats. All conditioned happiness, they no longer seek, the unsurpassed great peace and happiness, they should all realize. Using the Dharma without conceptual proliferation, to mature all beings, the ultimate great peace and happiness, all beings should obtain. Those who have thus set forth, once they go, they will not return, surpassing the setting forth, they will always obtain supreme peace and happiness. In the great peace and happiness, whether there is desire or no desire, whether there is setting forth or no setting forth,'

一切皆當斷。　如是被甲已，　　當乘於此乘，　為愍諸眾生，　　一切皆攝取。　過去正遍知，　　此乘已出離，　未來正遍知，　　此乘當出離，　現在佛世尊，　　此乘今出離，　故於此大乘，　　無不皆乘者。　一切諸最勝，　　世間大依怙，　以此乘出離，　　不起于乘想，　非乘以為乘，　　非道以為道，　非出以為出，　　出離故無上。　此乘出離時，　　曾無少出離，　以空無有相，　　無愿無作故。　非乘非出離，　　乃名為大乘，　一切悉平等，　　由是而發趣。　此乘無和合，　　亦無不和合，　發趣無上道，　　現證大安樂。　此乘無相應，　　亦無不相應，　無處無所依，　　由是而發趣。　此道無有來，　　此道亦無去，　行斯正道者，　　寂靜而發趣。　我說於此道，　　此乘此甲冑，　於法無所依，　　寂靜最無上。　一切凡夫法，　　一切聲聞法，　一切緣覺法，　　一切不可得。　于佛一切法，　　離垢無上法，　不遠亦不近，　　一切不可得。　于空無相法，　　無愿無作法，　不遠亦不近，　　一切不可得。　于厭離滅法，　　涅槃寂靜法，　不遠亦不近，　　一切不可得。　此乘此甲冑，　　此道無所

【現代漢語翻譯】現代漢語譯本一切都應當放下。如同穿上鎧甲，應當乘坐這輛車乘，爲了憐憫一切眾生，一切都應攝取。過去的正遍知（Samyak-saṃbuddha，意為完全覺悟者），已由此乘出離，未來的正遍知，將由此乘出離，現在的佛世尊（Bhagavat，意為世尊），正由此乘出離，因此，在這大乘（Mahāyāna，意為偉大的載具）中，沒有不乘坐它的人。一切最殊勝的，世間的大依怙（庇護者），都由此乘出離，不執著于乘的概念，不以非乘為乘，不以非道為道，不以非出離為出離，因為出離才是無上的。當此乘出離時，從未有絲毫出離，因為它是空性（Śūnyatā，意為空無自性），無相（Animitta，意為無特徵），無愿（Apranihita，意為無慾求），無作（Anabhisaṃskāra，意為無造作）的。非乘非出離，才稱為大乘，一切都平等，由此而發起趨向。此乘無和合（Saṃyoga，意為結合），也無不和合，發起趨向無上道，現證大安樂。此乘無相應（Saṃprayoga，意為相應），也無不相應，無處可依，由此而發起趨向。此道無有來，此道亦無去，行此正道者，寂靜而發起趨向。我說此道，此乘，此鎧甲，於法無所依，寂靜最無上。一切凡夫法，一切聲聞法（Śrāvaka，意為聽聞佛陀教誨的弟子），一切緣覺法（Pratyekabuddha，意為獨自覺悟者），一切都不可得。對於佛的一切法，離垢無上法，不遠也不近，一切都不可得。對於空無相法，無愿無作法，不遠也不近，一切都不可得。對於厭離滅法，涅槃（Nirvāṇa，意為寂滅）寂靜法，不遠也不近，一切都不可得。此乘，此鎧甲，此道，無所依。

【English Translation】 English version Everything should be relinquished. Having thus been armored, one should ride this vehicle, For the sake of compassion for all beings, all should be embraced. The past Samyak-saṃbuddhas (Perfectly Enlightened Ones), have departed by this vehicle, The future Samyak-saṃbuddhas, will depart by this vehicle, The present Bhagavat (Blessed One), is now departing by this vehicle, Therefore, in this Mahāyāna (Great Vehicle), there is no one who does not ride it. All the most excellent ones, the great protectors of the world, Depart by this vehicle, without clinging to the concept of a vehicle, Not taking the non-vehicle as a vehicle, not taking the non-path as a path, Not taking non-departure as departure, because departure is supreme. When this vehicle departs, there has never been the slightest departure, Because it is emptiness (Śūnyatā), without characteristics (Animitta), without wishes (Apranihita), without actions (Anabhisaṃskāra). Neither a vehicle nor a departure, is what is called the Mahāyāna, All are equal, and from this, one sets forth. This vehicle has no union (Saṃyoga), nor non-union, Setting forth towards the supreme path, one realizes great bliss. This vehicle has no association (Saṃprayoga), nor non-association, Having no place to rely on, from this, one sets forth. This path has no coming, this path also has no going, Those who walk this right path, set forth in tranquility. I speak of this path, this vehicle, this armor, Having no reliance on any dharma, tranquility is supreme. All the dharmas of ordinary beings, all the dharmas of Śrāvakas (Disciples who hear the Buddha's teachings), All the dharmas of Pratyekabuddhas (Solitary Buddhas), all are unattainable. Regarding all the dharmas of the Buddha, the undefiled supreme dharma, Neither far nor near, all are unattainable. Regarding the dharma of emptiness and no characteristics, the dharma of no wishes and no actions, Neither far nor near, all are unattainable. Regarding the dharma of renunciation and cessation, the dharma of Nirvāṇa (Extinction) and tranquility, Neither far nor near, all are unattainable. This vehicle, this armor, this path, has no reliance.

取，　無上不可動，　　畢竟不可得。　一切法自性，　　真實希有相，　不可以施設，　　諸法性空故。　此乘此甲冑，　　此道無顯示，　如諸法自性，　　彼性亦如是。　一切諸法中，　　相性不可得，　于無相性法，　　我略為開示。　一切諸法中，　　一切自性相，　於我如是說，　　畢竟無所有。　此乘及此道，　　甲冑自性相，　于彼求言說，　　畢竟亦非有。　言說非有故，　　是為希有相，　于彼言說中，　　語相亦非有。　諸法不可量，　　無勝無邊量，　一切不可測，　　是故法無上。　此乘此甲冑，　　此道亦如是，　于彼無相中，　　如是應隨入。　為令諸眾生，　　遍知勤修習，　速逮法光明，　　故我如是說。　諸法無語言，　　一切不可說，　于彼諸法中，　　一切應隨入。　以法無言故，　　于彼應隨行，　行無少有行，　　一切法無行。　無求而樂求，　　無行而隨行，　如是隨行者，　　于義不觀察。　汝今于實義，　　一切應隨行，　音聲及語言，　　于彼勿隨轉。　音聲語言中，　　若得不隨轉，　于義乃隨行，　　是為求義者。　何者名為義，　　應知秘密說，　以信無分別，　　是義乃隨行。　

【現代漢語翻譯】現代漢語譯本（佛陀說：）至高無上、不可動搖的境界，終究是無法得到的。一切法的自性，是真實而稀有的現象，因為諸法本性空無，所以無法用言語來描述。這（菩薩）乘、這（菩薩）甲冑、這（菩薩）道，都無法顯示，如同諸法的自性一樣，它們的本性也是如此。在一切諸法中，（它們的）相和性都不可得，對於這無相性的法，我略微為你們開示。在一切諸法中，一切自性之相，依我所說，終究都是不存在的。這（菩薩）乘以及這（菩薩）道，（菩薩）甲冑的自性之相，如果想用言語來表達它們，終究也是不可能的。因為言語無法表達，所以這是稀有的現象，在這些言語中，語言的相也是不存在的。諸法是不可度量的，沒有勝過它的，也沒有邊際，一切都無法測度，所以法是至高無上的。這（菩薩）乘、這（菩薩）甲冑、這（菩薩）道也是如此，對於這無相的境界，應當如此隨順進入。爲了讓一切眾生，普遍知曉並勤奮修習，迅速獲得法的光明，所以我這樣說。諸法沒有語言，一切都不可說，對於這些諸法，一切都應當隨順進入。因為法沒有語言，所以應當隨順它而行，修行沒有絲毫的執著，一切法都是無行的。不求而樂於求，無行而隨順行，像這樣隨順而行的人，不會執著于義理的表象。你們現在對於真實的義理，一切都應當隨順而行，對於音聲和語言，不要隨之流轉。在音聲和語言中，如果能夠不隨之流轉，才能隨順義理而行，這才是追求義理的人。什麼叫做義理呢？應當知道這是秘密的說法，以信心而不分別，才是隨順義理而行。

【English Translation】 English version (The Buddha said:) The supreme, unmoving state is ultimately unattainable. The self-nature of all dharmas (phenomena, teachings), is a real and rare phenomenon, Because the nature of all dharmas is empty, it cannot be described with words. This (Bodhisattva) vehicle, this (Bodhisattva) armor, this (Bodhisattva) path, cannot be shown, Just like the self-nature of all dharmas, their nature is also like this. In all dharmas, their form and nature are unattainable, Regarding this formless dharma, I will briefly explain it to you. In all dharmas, all self-nature forms, According to what I say, ultimately do not exist. This (Bodhisattva) vehicle and this (Bodhisattva) path, the self-nature form of the (Bodhisattva) armor, If you want to express them with words, it is ultimately impossible. Because words cannot express it, this is a rare phenomenon, In these words, the form of language also does not exist. Dharmas are immeasurable, there is nothing superior to them, and they have no boundaries, Everything is immeasurable, therefore the dharma is supreme. This (Bodhisattva) vehicle, this (Bodhisattva) armor, this (Bodhisattva) path are also like this, Regarding this formless state, one should enter it by following it. In order to let all sentient beings, universally know and diligently practice, Quickly obtain the light of the dharma, therefore I say this. Dharmas have no language, everything is unspeakable, Regarding these dharmas, everything should be entered by following it. Because the dharma has no language, one should follow it and act, Practice has no attachment, all dharmas are without action. Not seeking but enjoying seeking, without action but following action, Those who follow in this way, will not be attached to the appearance of the meaning. Now, regarding the true meaning, you should follow it in everything, Regarding sounds and language, do not follow them. In sounds and language, if you can not follow them, Then you can follow the meaning, this is the one who seeks the meaning. What is called meaning? You should know that this is a secret teaching, With faith and without discrimination, this is following the meaning.

明瞭如是義，　　能于秘密說，　無執無所著，　　不行不隨轉。　若有隨行者，　　彼則隨執著，　若無隨行者，　　一切不隨轉。　由是正憶念，　　遠離於隨轉，　菩提及生死，　　二俱不相應。　于彼亦無念，　　無念為正念，　于念清凈故，　　說為清凈者。　若異此修行，　　遠離無上法，　汝應於是義，　　如說而修習。　若隨語言者，　　是則隨音聲，　于彼不超過，　　同於世間法。　音聲及文字，　　不應隨彼轉，　應知真實義，　　無行以隨行。　實義無音聲，　　亦無有文字，　超過語言故，　　乃名為實義。　是義應隨行，　　隨行無所有，　以行止息故，　　乃名為實義。　于真實義中，　　不行以為行，　斯則不退轉，　　不捨于甲冑。　隨順大甲冑，　　大乘及大道，　趣于安樂處，　　利益諸眾生。　此諸安隱法，　　我今為汝說，　汝當隨義行，　　能斷汝疑惑。　若乘此乘者，　　乘已當發趣，　速詣大菩提，　　現證無上覺。　於此最上乘，　　不乘為速乘，　于道于甲冑，　　其義亦如是。　於此無上法，　　精勤修習者，　彼諸眾生等，　　為佛之護念。　於後怖畏時，　　汝當開此法，　廣為諸眾

【現代漢語翻譯】現代漢語譯本若能明瞭這樣的道理，就能宣說秘密的教義，不執著任何事物，不被任何事物束縛，不刻意去做什麼，也不隨波逐流。如果有人跟隨這些教義而行，他們就會被執著所束縛；如果沒有人跟隨這些教義而行，那麼一切都不會隨之流轉。因此，通過正確的憶念，就能遠離隨波逐流的狀態，菩提（覺悟）和生死（輪迴）這二者都不再相互關聯。對於菩提和生死，也不應有任何念頭，無念才是真正的正念。因爲念頭清凈，所以被稱為清凈者。如果修行的方式與此不同，就會遠離無上的佛法。你應該按照我所說的道理去修行。如果跟隨語言文字，那就是跟隨聲音，無法超越其侷限，與世俗的法則沒有區別。不應該跟隨聲音和文字而轉，應該瞭解真實的意義，以無為的方式去修行。真實的意義沒有聲音，也沒有文字，因為它超越了語言的範疇，所以才被稱為真實的意義。這個意義應該通過修行來領悟，而修行本身是無所執著的。當修行止息時，才能真正領悟真實的意義。在真實的意義中，不把修行當作修行，這樣就不會退轉，也不會捨棄菩薩的盔甲（精進）。隨順這偉大的盔甲，也就是大乘（菩薩乘）和大道，就能到達安樂的境地，利益一切眾生。這些安穩的法門，我現在為你宣說，你應該按照其意義去修行，這樣就能斷除你的疑惑。如果有人乘坐這輛車（指大乘佛法），乘坐之後就應該出發，迅速到達大菩提（覺悟），親證無上的覺悟。對於這最上的乘，不執著于乘坐才是最快的乘坐。對於道和盔甲，其意義也是如此。對於這無上的佛法，如果有人精勤修習，他們就會得到諸佛的護念。在未來的恐怖時期，你應該開示這個法門，廣泛地為眾生宣說。

【English Translation】 English version Understanding the meaning thus, one can speak of the secret teachings, without attachment or clinging, not acting deliberately, nor following the flow. If there are those who follow these teachings, they will be bound by attachment; if there are none who follow these teachings, then nothing will flow along. Therefore, through correct mindfulness, one can be free from following the flow, and neither Bodhi (enlightenment) nor Samsara (cycle of birth and death) will be related to each other. Towards Bodhi and Samsara, there should be no thought; non-thought is true right mindfulness. Because thoughts are pure, one is called pure. If the practice is different from this, one will be far from the supreme Dharma. You should practice according to the meaning I have spoken. If one follows language, then one follows sound, unable to transcend its limitations, and no different from worldly laws. One should not follow sound and words, but should understand the true meaning, and practice in a non-acting way. The true meaning has no sound, nor words, because it transcends the realm of language, and therefore it is called the true meaning. This meaning should be understood through practice, and practice itself is without attachment. When practice ceases, one can truly understand the true meaning. In the true meaning, not regarding practice as practice, one will not regress, nor abandon the armor of a Bodhisattva (diligence). Following this great armor, which is the Mahayana (Bodhisattva vehicle) and the Great Path, one can reach the place of peace and benefit all sentient beings. These peaceful teachings, I now speak for you, you should practice according to their meaning, and thus you can cut off your doubts. If one rides this vehicle (referring to Mahayana Buddhism), after riding, one should set forth, quickly reaching Great Bodhi (enlightenment), and personally realize the supreme enlightenment. For this supreme vehicle, not clinging to riding is the fastest riding. For the path and the armor, the meaning is also the same. For this supreme Dharma, if there are those who diligently practice, they will be protected by all Buddhas. In the future time of fear, you should reveal this Dharma, and widely speak it for all beings.

生，　　而作利益者。　於後怖畏時，　　若能開此法，　所生無上福，　　其數不可量。

「無邊慧！諸菩薩摩訶薩所被甲冑名曰大勝，亦名無邊勝、亦名大莊嚴。所乘之乘名曰大商，亦名無邊光、亦名妙莊嚴。所行之道名曰無量莊嚴資糧，亦名無量方便資糧。以是道故，諸善丈夫而發趣于阿耨多羅三藐三菩提。

「複次無邊慧！乃往古昔過無量劫，復倍是數，有佛出世，號栴檀香光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名電光，國名光明。時彼剎土地平如掌，無諸雜穢瓦礫荊棘，黃金白銀而為沙聚，行列國界睹者欣悅。時四天下其洲皆廣二億由旬，一一洲中復有四萬八千大城，其城一一廣十由旬長二十由旬，垣墻週迴嚴麗峻極。一一城有八俱胝人止住其中，十千聚落一千園苑圍繞莊嚴。而此國界復有種種花樹果樹香樹、衣樹上味之樹及金剛樹間錯莊飾。池沼泉流涯岸端直，八功德水盈滿其中，優缽羅花、波頭摩花、拘物頭花、芬陀利花，雜色輝映靡不周遍。彼栴檀香光明如來壽六十八俱胝那由他歲，復有六十俱胝那由他諸聲聞眾以為眷屬。彼時人民顏貌端正安隱快樂，薄貪瞋癡易可開示，以少勸化而能遍知諸法性相。無邊慧！復于彼時有轉輪

【現代漢語翻譯】現代漢語譯本：

能利益眾生的人。在未來的恐懼時刻，如果能開示此法，所產生的無上福德，其數量不可估量。『無邊慧！諸位菩薩摩訶薩所披的鎧甲名為大勝，也名為無邊勝，又名為大莊嚴。他們所乘坐的車輛名為大商，也名為無邊光，又名為妙莊嚴。他們所行之道名為無量莊嚴資糧，也名為無量方便資糧。因為這條道路，諸位善男子才發心趣向阿耨多羅三藐三菩提（無上正等正覺）。』『再者，無邊慧！在過去無量劫之前，還要再加倍那麼久遠，有一尊佛出世，號為栴檀香光明如來（如來十號之一，意為散發栴檀香光明的佛）、應供（應受人天供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的導師）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。當時的劫名為電光，國名為光明。那時，那個佛剎的土地平坦如手掌，沒有各種雜亂的污穢、瓦礫、荊棘，黃金白銀堆積成沙，排列在國界，看到的人都感到欣喜。當時，四大部洲的每個洲都廣闊達二億由旬，每個洲中又有四萬八千座大城，每座城都廣闊十由旬，長二十由旬，城墻環繞，莊嚴而高峻。每座城都有八俱胝（一俱胝為一千萬）人居住其中，有十千個聚落和一千個園林圍繞著，非常莊嚴。而這個國界還有各種各樣的花樹、果樹、香樹、衣樹、上味之樹以及金剛樹交錯裝飾。池塘泉流，岸邊平直，八功德水充滿其中，優缽羅花（青蓮花）、波頭摩花（紅蓮花）、拘物頭花（黃蓮花）、芬陀利花（白蓮花），各種顏色交相輝映，遍佈各處。那尊栴檀香光明如來的壽命有六十八俱胝那由他歲，還有六十俱胝那由他的聲聞眾作為眷屬。那時的人民容貌端正，安穩快樂，貪、嗔、癡薄弱，容易開導，稍微勸化就能普遍瞭解諸法的性相。無邊慧！那時還有轉輪

【English Translation】 English version:

Who creates benefit for beings. In times of future fear, if one can reveal this Dharma, The unsurpassed merit generated is immeasurable. 'Immeasurable Wisdom! The armor worn by the Bodhisattva Mahasattvas is called Great Victory, also called Immeasurable Victory, and also called Great Adornment. The vehicle they ride is called Great Merchant, also called Immeasurable Light, and also called Wonderful Adornment. The path they walk is called Immeasurable Adornment Resources, also called Immeasurable Expedient Resources. Because of this path, virtuous men aspire to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'Furthermore, Immeasurable Wisdom! In the ancient past, beyond immeasurable kalpas, and then double that number, there was a Buddha who appeared in the world, named Chandana Fragrance Light Tathagata (one of the ten titles of a Buddha, meaning the Buddha who emits the light of sandalwood fragrance), Arhat (worthy of offerings), Samyak-sambuddha (perfectly and universally enlightened), Vidyā-carana-sampanna (perfect in knowledge and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unsurpassed teacher), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (the World Honored One). The kalpa was named Electric Light, and the country was named Light. At that time, the land of that Buddha-field was as flat as the palm of a hand, without any miscellaneous impurities, rubble, or thorns. Gold and silver were piled up as sand, arranged along the borders of the country, and those who saw it were delighted. At that time, each of the four continents was two hundred million yojanas wide, and in each continent, there were forty-eight thousand great cities. Each city was ten yojanas wide and twenty yojanas long, with walls surrounding them, magnificent and towering. Each city had eight kotis (one koti is ten million) of people living in it, surrounded by ten thousand settlements and one thousand gardens, which were very magnificent. And this country was also decorated with various kinds of flower trees, fruit trees, fragrant trees, clothing trees, trees of superior flavors, and diamond trees interspersed. Ponds and springs had straight banks, filled with the eight merits of water, with Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (yellow lotus), and Pundarika flowers (white lotus), their various colors shining and spreading everywhere. The lifespan of that Chandana Fragrance Light Tathagata was sixty-eight kotis of nayutas of years, and there were sixty kotis of nayutas of Shravakas as his retinue. At that time, the people had upright appearances, were peaceful and happy, with weak greed, anger, and ignorance, and were easy to guide. With a little persuasion, they could universally understand the nature and characteristics of all dharmas. Immeasurable Wisdom! At that time, there was also a Chakravartin

王名一切義成，七寶具足四天歸化。彼閻浮洲有一大城，其城縱廣四十由旬，人民熾盛安隱豐樂。宮城之內廣五由旬，間以七寶而為莊飾，妙多羅樹垂諸鈴鐸，真金羅網彌覆其上。王之正殿純紺琉璃，廣一由旬四面千柱，其殿之上覆有千樓，高峻嚴麗眾寶裝飾。于其殿前有大香池周環澄澈，其傍復有十六香光小池，七寶所成佈列圍繞。一一池間流渠激注，出妙音聲如奏眾樂。一一小池有八階道，香光大池三十二道，一一階道純金所成，寶樹行列寶網彌覆，上妙香氣遍滿城中，故號彼池名曰香光。

「無邊慧！彼轉輪王有四夫人：一名無邊音，二名賢善音，三名眾妙音，四名鵝王音。一一夫人各有二子：一名不空勝，二名賢勝，三名龍勝，四名勝音，五名妙音，六名梵音，七名勝云，八名云音。婇女六億，諸子十千。爾時彼王于內宮中與其眷屬娛樂嬉戲，忽于空中見一如來妙色之身。時彼如來即告王言：『大王！應被無上甲冑、乘無上乘而發趣于阿耨多羅三藐三菩提，授諸眾生智慧之藥，勿得貪著人天五欲。此大甲冑而能攝受無上安樂，此無上乘而能誘入無上園苑，入此中者不復退還。一切人天種種諸欲，皆是無常變壞之法，勢不久住須臾磨滅。』無邊慧！爾時一切義成大王聞此說已，于彼如來而白言曰：『其誰

【現代漢語翻譯】現代漢語譯本國王名為一切義成（Sarvārthasiddha），擁有七寶，四天（四大天王所統治的四重天界）都歸順於他。在他所統治的閻浮洲（Jambudvīpa，指我們所居住的這個世界）中，有一座大城，此城縱橫四十由旬（yojana，古印度長度單位，約合7-15公里），人民繁榮昌盛，安寧富足。宮城之內廣闊五由旬，用七寶裝飾，妙多羅樹（tāla，一種棕櫚樹）上懸掛著鈴鐺，真金羅網覆蓋其上。國王的正殿完全用紺琉璃（一種深藍色寶石）建造，廣闊一由旬，四面有千根柱子，殿上還有千座樓閣，高聳壯麗，用各種珍寶裝飾。殿前有一個大香池，周圍清澈見底，旁邊還有十六個香光小池，用七寶建成，環繞排列。每個池子之間有水渠流動，發出美妙的聲音，如同演奏各種樂器。每個小池都有八條階梯，香光大池有三十二條階梯，每條階梯都是純金製成，寶樹成行，寶網覆蓋，上等的香氣瀰漫整個城市，因此這個池子被稱為香光池。『無邊慧（Anantamatī，菩薩名）！這位轉輪王（cakravartin，擁有統治世界的理想君主）有四位夫人：第一位名叫無邊音（Anantaghoṣā），第二位名叫賢善音（Bhadraśubhaghoṣā），第三位名叫眾妙音（Sarvamaṅgalaghoṣā），第四位名叫鵝王音（Haṃsarājaghoṣā）。每位夫人各有兩位兒子：第一位夫人的兒子名為不空勝（Amoghavijaya）和賢勝（Vijayabhadra），第二位夫人的兒子名為龍勝（Nāgavijaya）和勝音（Vijayaghoṣa），第三位夫人的兒子名為妙音（Maṅgalaghoṣa）和梵音（Brahmaghoṣa），第四位夫人的兒子名為勝云（Vijayamegha）和云音（Meghaghoṣa）。還有六億婇女，以及一萬個兒子。當時，國王在內宮中與他的眷屬娛樂嬉戲，忽然在空中看到一位如來（tathāgata，佛的稱號）美妙的身相。這時，如來對國王說：『大王！您應當披上無上的鎧甲，乘坐無上的乘具，發起趨向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），給予眾生智慧的良藥，不要貪戀人天五欲（五種感官慾望）。這件大鎧甲能夠攝受無上的安樂，這無上的乘具能夠引導進入無上的園林，進入其中的人不再退轉。一切人天種種慾望，都是無常變壞的法則，勢力不能長久，須臾之間就會磨滅。』無邊慧！當時，一切義成大王聽到這些話后，對那位如來說：『是誰』

【English Translation】 English version King Sarvārthasiddha, possessing the seven treasures, had the four heavens (the four celestial realms ruled by the Four Heavenly Kings) submit to him. In Jambudvīpa (the world we inhabit), over which he ruled, there was a great city, forty yojanas (an ancient Indian unit of length, approximately 7-15 kilometers) in length and breadth, with a flourishing, peaceful, and prosperous population. The palace city was five yojanas wide, adorned with seven treasures, with tāla trees (a type of palm tree) hanging with bells, and a net of pure gold covering it. The king's main hall was made entirely of dark blue lapis lazuli, one yojana wide, with a thousand pillars on each of its four sides, and above the hall were a thousand towers, tall and magnificent, decorated with various jewels. In front of the hall was a large fragrant pond, clear and pure, and beside it were sixteen smaller fragrant light ponds, made of seven treasures, arranged in a circle. Between each pond, channels flowed, producing beautiful sounds like the playing of various musical instruments. Each small pond had eight stairways, and the large fragrant light pond had thirty-two stairways, each made of pure gold, with rows of jeweled trees and a net of jewels covering them, and the finest fragrance permeated the entire city, hence the pond was called the Fragrant Light Pond. 『Anantamatī (a Bodhisattva's name)! This Cakravartin (an ideal monarch who rules the world) had four consorts: the first named Anantaghoṣā, the second named Bhadraśubhaghoṣā, the third named Sarvamaṅgalaghoṣā, and the fourth named Haṃsarājaghoṣā. Each consort had two sons: the sons of the first consort were named Amoghavijaya and Vijayabhadra, the sons of the second consort were named Nāgavijaya and Vijayaghoṣa, the sons of the third consort were named Maṅgalaghoṣa and Brahmaghoṣa, and the sons of the fourth consort were named Vijayamegha and Meghaghoṣa. There were also six hundred million female attendants and ten thousand sons. At that time, the king was enjoying himself in the inner palace with his retinue when suddenly he saw the beautiful form of a Tathāgata (a title of the Buddha) in the sky. Then, the Tathāgata said to the king: 『Great King! You should put on the supreme armor, ride the supreme vehicle, and set forth towards Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), give the medicine of wisdom to all beings, and do not be greedy for the five desires of humans and gods (the five sensory desires). This great armor can embrace supreme bliss, and this supreme vehicle can lead into the supreme garden, and those who enter it will not retreat. All the various desires of humans and gods are impermanent and subject to change, their power does not last long, and they will vanish in an instant.』 Anantamatī! At that time, King Sarvārthasiddha, upon hearing these words, said to the Tathāgata: 『Who is』

能示斯大甲冑，如彼甲冑而嚴被之？其誰能示斯之大乘，如彼大乘而乘御之？其誰能示斯之大道，如彼大道而發趣之？』時彼如來告一切義成大王言：『大王當知，有栴檀香光明如來，王應詣彼，當爲大王演說斯法，被大甲冑、乘于大乘、趣于大道。』時彼如來如是說已欻然不現。

「無邊慧！爾時一切義成大王睹斯事已，悚慄毛豎發希有心，便生怖畏，不樂人天種種欲樂，厭舍一切諸行有為，求大甲冑、大乘大道，即與八子及四夫人並余諸子婇女侍從，俱往詣彼栴檀香光明如來所。既到彼已，與其眷屬恭敬作禮稽首佛足，即以一百檀盧那七寶雜花散於如來、應、正遍知，復以無量支婆羅奉獻如來及聲聞眾，復以一切安樂資具滿十千歲而供養之。從是以後，棄捨王位與其眷屬，于栴檀香光明如來法中出家。無邊慧！時彼栴檀香光明如來知一切義成比丘及其眷屬至樂之心，便為開示甲冑莊嚴、大乘莊嚴。彼既聞已發堅固心，為深法故盡其軀命，端坐思惟精勤無退常近如來，而於世間一切諸欲得無動念。

「無邊慧！時彼如來問一切義成比丘言：『善男子！汝於今時被大甲冑、乘于大乘發趣道耶？以是道故而能成就一切智智、無等等智。汝當如理精勤修習。』彼一切義成比丘白栴檀香光明如來言：『世尊！我

【現代漢語翻譯】現代漢語譯本：『誰能展示這偉大的鎧甲，像那鎧甲一樣嚴密披掛？誰能展示這偉大的乘具，像那大乘一樣駕馭？誰能展示這偉大的道路，像那大道一樣邁進？』當時，那位如來告訴一切義成大王說：『大王應當知道，有一位栴檀香光明如來（Candana-gandha-prabha Tathagata），您應該去拜訪他，他會為大王演說此法，披上大鎧甲，乘坐大乘，邁向大道。』當時，那位如來說完這些話就忽然消失了。無邊慧（Anantamati）！那時，一切義成大王看到這些事後，驚恐得毛髮豎立，心中感到稀有，便產生了恐懼，不再喜歡人天種種的慾望享樂，厭倦捨棄一切諸行有為，尋求大鎧甲、大乘大道，於是就和他的八個兒子以及四位夫人，還有其他兒子、宮女侍從，一起前往栴檀香光明如來所在之處。到達那裡后，他和他的眷屬恭敬地向佛陀頂禮，以一百檀盧那（Tandulana）七寶雜花散在如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha）身上，又以無量支婆羅（Civara）供奉如來和聲聞眾，又以一切安樂資具供養了十千年。從那以後，他捨棄了王位，和他的眷屬在栴檀香光明如來的法中出家。無邊慧！當時，栴檀香光明如來知道一切義成比丘和他的眷屬心懷至樂，便為他們開示鎧甲的莊嚴、大乘的莊嚴。他們聽聞后，發起了堅固的心，爲了深奧的佛法而獻出生命，端坐思惟，精勤不懈，常親近如來，對於世間一切慾望都能不動心。無邊慧！當時，那位如來問一切義成比丘說：『善男子！你現在披上了大鎧甲，乘坐著大乘，邁向道了嗎？因為這條道路，你才能成就一切智智（Sarvajnata-jnana）、無等等智（Asamasama-jnana）。你應該如理精勤地修習。』那位一切義成比丘對栴檀香光明如來說：『世尊！我』

【English Translation】 English version: 'Who can demonstrate this great armor, so that it is worn as that armor is worn? Who can demonstrate this great vehicle, so that it is ridden as that great vehicle is ridden? Who can demonstrate this great path, so that it is embarked upon as that great path is embarked upon?' Then, that Tathagata said to King Sarvarthasiddha: 'Great King, you should know that there is a Tathagata named Candana-gandha-prabha (Sandalwood Fragrance Light Tathagata), you should go to him, and he will explain this Dharma to you, so that you may wear the great armor, ride the great vehicle, and embark upon the great path.' Then, that Tathagata, having spoken thus, suddenly disappeared. Anantamati! At that time, King Sarvarthasiddha, having witnessed these events, was startled, his hair stood on end, and he felt a rare sense of wonder. He became fearful, no longer enjoying the various pleasures of humans and gods, and grew weary of abandoning all conditioned phenomena. Seeking the great armor, the great vehicle, and the great path, he, along with his eight sons, four wives, and other sons, palace women, and attendants, went to where Candana-gandha-prabha Tathagata was. Having arrived there, he and his retinue respectfully bowed their heads to the Buddha's feet. They scattered one hundred Tandulana (a type of precious flower) of seven precious mixed flowers upon the Tathagata, Arhat, Samyaksambuddha, and offered countless Civara (robes) to the Tathagata and the assembly of Sravakas. They also offered all kinds of comforts for ten thousand years. From then on, he abandoned his kingship and, with his retinue, went forth into homelessness in the Dharma of Candana-gandha-prabha Tathagata. Anantamati! At that time, Candana-gandha-prabha Tathagata, knowing that Bhiksu Sarvarthasiddha and his retinue were of the most joyful mind, then revealed to them the adornment of the armor and the adornment of the great vehicle. Having heard this, they developed a firm mind, and for the sake of the profound Dharma, they gave up their lives, sat in meditation, diligently and tirelessly, always close to the Tathagata, and were unmoved by all worldly desires. Anantamati! At that time, that Tathagata asked Bhiksu Sarvarthasiddha: 'Good man! Have you now put on the great armor, ridden the great vehicle, and embarked upon the path? Because of this path, you will be able to achieve Sarvajnata-jnana (all-knowing wisdom) and Asamasama-jnana (unequaled wisdom). You should diligently practice according to the Dharma.' That Bhiksu Sarvarthasiddha said to Candana-gandha-prabha Tathagata: 'World Honored One, I'

於今時乃不見有名甲冑法、亦不見有能被甲冑者、亦不見有被甲所從、亦不見有被甲之處。世尊！我不見有名乘之法、亦不見有乘大乘者、亦不見有乘之所從、亦不見有乘大乘處。世尊！我不見有名道之法、亦復不見由此道故已發趣者今發趣者、亦不見有道之所從、亦不見有道之處所。世尊！我于阿耨多羅三藐三菩提，若遠若近、若去來今，無得無見。如我今者作是觀時，實無少法而可親近而可證者。若我無證，世尊寧當而問我言：「被大甲冑、乘于大乘發趣道耶？」世尊一切知者、一切見者，如我等比於法修行，唯有如來乃能了知，非諸聲聞緣覺境界。』無邊慧！彼一切義成比丘于如來前作是說時，與其眷屬便得菩薩無生法忍，得法忍故皆不退轉。爾時栴檀香光明如來悉為授記，過五百阿僧祇劫，當證阿耨多羅三藐三菩提。彼聞授記歡喜踴躍，上升虛空高七多羅，即以偈頌讚如來曰：

「『無量大名稱，　　挺特如山王，　　世尊一切智，　　能演諸功德。　　佛眼悉明見，　　猶如日照臨，　　尊嚴大會中，　　我禮如來足。　　無量德資糧，　　佛智已圓滿，　　我等亦當得，　　世尊無上智。　　無上大光明，　　普照於人天，　　開示諸法藏，　　無邊功德海。　　智慧常無失，　　正

【現代漢語翻譯】現代漢語譯本：『世尊，如今我沒有看到所謂的甲冑法（指菩薩的修行），也沒有看到能夠披上甲冑的人，也沒有看到披甲冑的來源，也沒有看到披甲冑的處所。世尊！我沒有看到所謂的大乘法（指菩薩的教法），也沒有看到修習大乘的人，也沒有看到大乘的來源，也沒有看到大乘的處所。世尊！我沒有看到所謂的道法（指修行的方法），也沒有看到因為這條道路而已經發起修行的人，或者現在正在發起修行的人，也沒有看到道的來源，也沒有看到道的處所。世尊！對於阿耨多羅三藐三菩提（無上正等正覺），無論是遠是近，無論是過去、現在還是未來，我都無法獲得，也無法見到。當我像現在這樣觀察時，實際上沒有任何法可以親近或可以證得。如果我沒有證得，世尊您又怎麼會問我：『你披上了大甲冑，乘坐著大乘，發起了修行嗎？』世尊，您是一切知者、一切見者，像我們這樣修行的人，只有如來您才能完全瞭解，這不是聲聞（指聽聞佛法而修行的人）和緣覺（指獨自悟道的人）所能理解的境界。』無邊慧（菩薩名）！那位一切義成比丘在如來面前這樣說的時候，他和他的眷屬都獲得了菩薩無生法忍（指對諸法不生不滅的真理的領悟），因為獲得了法忍，所以都不會退轉。當時，栴檀香光明如來為他們一一授記，說他們將在過五百阿僧祇劫（極長的時間單位）后證得阿耨多羅三藐三菩提。他們聽到授記后歡喜踴躍，升到虛空七多羅（一種高度單位）高的地方，並用偈頌讚美如來：『無量大名稱，挺拔如山王，世尊一切智，能演說諸功德。佛眼悉明見，猶如日光照臨，在莊嚴的大會中，我禮拜如來的足。無量功德資糧，佛的智慧已圓滿，我們也將獲得，世尊的無上智慧。無上大光明，普照於人天，開示諸法寶藏，無邊功德海。智慧常無失，正

【English Translation】 English version: 'World Honored One, at this time, I do not see any so-called Dharma of armor (referring to the practice of Bodhisattvas), nor do I see anyone who can wear armor, nor do I see the source of wearing armor, nor do I see the place of wearing armor. World Honored One! I do not see any so-called Mahayana Dharma (referring to the teachings of Bodhisattvas), nor do I see anyone who practices Mahayana, nor do I see the source of Mahayana, nor do I see the place of Mahayana. World Honored One! I do not see any so-called Dharma of the path (referring to the methods of practice), nor do I see anyone who has already embarked on the path because of this path, or who is now embarking on the path, nor do I see the source of the path, nor do I see the place of the path. World Honored One! Regarding Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), whether it is far or near, whether it is past, present, or future, I cannot attain it, nor can I see it. When I observe like this now, there is actually no Dharma that can be approached or attained. If I have not attained it, how could you, World Honored One, ask me: 『Have you put on the great armor, ridden the great vehicle, and embarked on the path?』 World Honored One, you are the all-knowing, all-seeing one. Those who practice like us, only the Tathagata can fully understand, this is not a realm that Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) can comprehend.』 Boundless Wisdom (name of a Bodhisattva)! When that Bhikshu All-Meaning-Accomplished spoke like this before the Tathagata, he and his retinue all attained the Bodhisattva's forbearance of non-origination of dharmas (referring to the realization of the truth that all dharmas are neither born nor destroyed). Because they attained this forbearance, they would not regress. At that time, the Tathagata Sandalwood Fragrance Light bestowed predictions upon them one by one, saying that they would attain Anuttara-samyak-sambodhi after five hundred asamkhya kalpas (extremely long units of time). Upon hearing the predictions, they rejoiced and leaped up to a height of seven tala (a unit of height) in the sky, and praised the Tathagata with verses: 『Immeasurable great name, towering like a mountain king, World Honored One, all-knowing, able to expound all merits. The Buddha's eye sees all clearly, like the sun shining down, In the solemn assembly, I bow at the feet of the Tathagata. Immeasurable merit and resources, the Buddha's wisdom is complete, We too shall attain, the World Honored One's unsurpassed wisdom. Unsurpassed great light, shining upon humans and devas, Revealing the treasury of all dharmas, the boundless ocean of merit. Wisdom is always without loss, righteous

覺離煩惱，　　慧光大精進，　　我禮深功德。　　大龍大莊嚴，　　眾相以嚴身，　　安住如須彌，　　御眾無倫匹。　　能為世導師，　　映蔽人天眾，　　演說無所畏，　　我禮勝丈夫。　　世尊大牟尼，　　無邊功德海，　　能開我法眼，　　令我被甲冑。　　然我一切時，　　為乘大乘者，　　常於此勝道，　　發趣更無餘。　　牟尼勇猛尊，　　覺知一切法，　　世無有過者，　　我等咸歸命。』

「無邊慧！彼栴檀香光明如來、應、正遍知說此法時，成熟無量無數眾生。一切義成比丘從是已后，與其眷屬供養承事無量無數諸佛世尊，過五百阿僧祇劫證阿耨多羅三藐三菩提，號曰超無邊境界王如來。彼佛剎土所有功德廣長之相，亦如栴檀香光明如來、應、正遍知光明世界無有異也，諸聲聞眾其數無量。王之夫人諸子眷屬，亦過五百阿僧祇劫，皆證阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩被大甲冑、乘于大乘，於此道中持大法炬、作大法明、放大法光、建大法幢、擊大法鼓、乘大法船，以攝大法而發趣之。善丈夫戲而遊戲之，霔以法雨潤于眾生皆令歡喜，精勤勇進而發趣于阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩住此道時得法光明，以光明故能見一切諸法緣起，自性

【現代漢語翻譯】現代漢語譯本覺悟而脫離煩惱，智慧之光廣大而精進，我禮敬您深厚的功德。如大龍般威嚴莊重，以各種殊勝的相好莊嚴自身，安住如須彌山般穩固，統御大眾無與倫比。能成為世間的導師，光芒映照遮蔽人天大眾，演說佛法無所畏懼，我禮敬這位殊勝的丈夫。世尊大牟尼（釋迦牟尼佛），擁有無邊功德如大海，能開啟我的法眼，使我披上菩薩的鎧甲。然而我一切時，爲了成為修習大乘佛法的人，常于這條殊勝的道路上，發心趣入，更無其他選擇。牟尼（釋迦牟尼佛）勇猛的尊者，覺知一切諸法，世間沒有能超越您的人，我們都歸命于您。

『無邊慧（菩薩名）！彼栴檀香光明如來（佛名）、應（應供）、正遍知（佛的稱號）說此法時，成熟了無量無數的眾生。一切義成比丘（人名）從那時起，與其眷屬供養承事無量無數的諸佛世尊，經過五百阿僧祇劫（極長的時間單位）證得阿耨多羅三藐三菩提（無上正等正覺），號曰超無邊境界王如來（佛名）。彼佛剎土所有功德廣長之相，也如栴檀香光明如來、應、正遍知的光明世界一樣沒有差別，諸聲聞眾（佛的弟子）其數量無量。王的夫人、諸子眷屬，也經過五百阿僧祇劫，都證得阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩（大菩薩）披著大鎧甲、乘坐大乘，在這條道路中持大法炬、作大法明、放大法光、建立大法幢、擊大法鼓、乘坐大法船，以攝取大法而發心趣入。善丈夫們嬉戲而遊戲其中，降下法雨滋潤眾生，使他們都歡喜，精勤勇猛地發心趣向阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩住在這條道路時得到法光明，因為這光明能見到一切諸法緣起，自性（諸法本性）

【English Translation】 English version Awakened and free from afflictions, The light of wisdom is vast and diligent, I bow to your profound merits. Majestic and dignified like a great dragon, adorning yourself with various auspicious marks, Abiding as steadfast as Mount Sumeru, governing the multitude without equal. Able to be the guide of the world, your light illuminates and overshadows the beings of gods and humans, Expounding the Dharma without fear, I bow to this supreme man. World Honored One, Great Muni (Shakyamuni Buddha), possessing boundless merits like the ocean, Able to open my Dharma eye, enabling me to don the armor of a Bodhisattva. However, at all times, in order to become a practitioner of the Mahayana (Great Vehicle), I constantly aspire to embark on this supreme path, with no other choice. Muni (Shakyamuni Buddha), the valiant one, who is aware of all dharmas, There is no one in the world who surpasses you, we all take refuge in you.

'Boundless Wisdom (Bodhisattva's name)! When the Tathagata (Buddha's title), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), named Sandalwood Fragrance Light (Buddha's name), spoke this Dharma, he matured countless beings. The Bhikshu (monk) Sarvarthasiddha (person's name), from that time onwards, together with his retinue, made offerings and served countless Buddhas, World Honored Ones, and after five hundred asamkhya kalpas (extremely long time units), attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and was named the Tathagata, King of Transcending Boundless Realms (Buddha's name). The meritorious and vast aspects of that Buddha's land are also the same as the luminous world of the Tathagata, Arhat, Samyaksambuddha, Sandalwood Fragrance Light, without any difference, and the number of Shravakas (Buddha's disciples) is immeasurable. The king's wife, sons, and retinue, also after five hundred asamkhya kalpas, all attained Anuttara-samyak-sambodhi. Boundless Wisdom! The Bodhisattva Mahasattvas (Great Bodhisattvas), wearing great armor, riding the Great Vehicle, in this path, hold the great Dharma torch, create great Dharma light, emit great Dharma radiance, establish the great Dharma banner, beat the great Dharma drum, ride the great Dharma ship, and with the intention of embracing the great Dharma, they embark on this path. The virtuous ones play and frolic in it, showering the Dharma rain to nourish all beings, making them all joyful, diligently and bravely aspiring towards Anuttara-samyak-sambodhi. Boundless Wisdom! When the Bodhisattva Mahasattvas abide in this path, they obtain the light of the Dharma, and because of this light, they are able to see the arising of all dharmas, and their self-nature (the inherent nature of all dharmas).

本空、自性無相、自性無起，不於色中而見於色，受想行識亦復如是，不于識中而見於識異識緣起，了知識相自性本空、自性無相、自性無起，但屬眾緣見緣和合，眾緣亦空無相無起。作是見時，不于眼中而見於眼，耳鼻舌身意亦如是，不于意中而見於意異意緣起，了知意相自性本空、自性無相、自性無起。乃至地界水界火界風界空界、欲界色界及無色界，無有作者、無有受者。不于少法見有少法異緣而起，屬眾因緣，自性無相、自性無起，緣性亦空無相無起。

「無邊慧！是為諸菩薩摩訶薩住此道觀察緣起，作是觀已，能以智慧于緣起中證真實際。以斯一切法光明故，如來十力、四無所畏、十八不共、大慈大悲大喜大舍，乃至一切諸佛之法，速得圓滿。」

爾時世尊而說偈言：

「菩薩無畏者，　　如是能安住，　作大法光明，　　妙智而發趣，　建於大法幢，　　此幢無有上，　一切佛法中，　　正念而發趣。　智慧善遊戲，　　法施諸眾生，　霔于大法雨，　　無畏而發趣，　以法潤眾生，　　皆令得歡喜，　以是諸菩薩，　　妙善而發趣。　如是諸菩薩，　　得大法光明，　能于正法中，　　勇猛善安住。　由是法光明，　　了知一切法，　以眾緣故起，　　一切無堅

【現代漢語翻譯】現代漢語譯本：本性是空，自性沒有形相，自性沒有生起。不是在色（rupa，物質現象）中見到色，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是如此，不是在識中見到識。認識到識的緣起，瞭解識的自性本空、自性無相、自性無起，只是因眾緣和合而生，眾緣本身也是空無相無起。當這樣觀察時，不是在眼中見到眼，耳、鼻、舌、身、意也是如此，不是在心中見到意。認識到意的緣起，瞭解意的自性本空、自性無相、自性無起。乃至地界（prthivi-dhatu，地元素）、水界（ap-dhatu，水元素）、火界（tejo-dhatu，火元素）、風界（vayu-dhatu，風元素）、空界（akasa-dhatu，空元素）、欲界（kama-dhatu，慾望界）以及無（arupa-dhatu，無色界），沒有作者，也沒有受者。不是在任何少許的法（dharma，現象）中見到有少許的法因其他因緣而生起，它們都屬於眾因緣，自性無相、自性無起，緣的自性也是空無相無起。『無邊慧（Anantamati，菩薩名）！這就是諸菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）安住於此道觀察緣起的方式。這樣觀察后，能以智慧在緣起中證得真實際（bhutakoti，實相）。因為這所有法的光明，如來（tathagata，佛）的十力（dasabala，佛的十種力量）、四無所畏（catvari-vaisaradyani，佛的四種無畏）、十八不共法（avenika-buddha-dharma，佛的十八種不共功德）、大慈（maitri，慈愛）、大悲（karuna，悲憫）、大喜（mudita，喜悅）、大舍（upeksa，舍心），乃至一切諸佛的法，都能迅速圓滿。』這時，世尊（bhagavan，佛）說了偈頌：『菩薩無畏者，如此能安住，作大法光明，妙智而發趣，建立大法幢，此幢無有上，一切佛法中，正念而發趣。智慧善遊戲，法施諸眾生，降下大法雨，無畏而發趣，以法滋潤眾生，皆令得歡喜，以此諸菩薩，美善而發趣。如此諸菩薩，得大法光明，能在正法中，勇猛善安住。由於此法光明，了知一切法，因眾緣故起，一切無堅固。』

【English Translation】 English version: The nature is empty, the self-nature is without form, the self-nature is without arising. It is not in form (rupa, material phenomena) that one sees form, and so it is with feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana); it is not in consciousness that one sees consciousness. Understanding the arising of consciousness, one knows that the self-nature of consciousness is originally empty, without form, and without arising. It is only due to the coming together of various conditions, and these conditions are also empty, without form, and without arising. When one sees in this way, it is not in the eye that one sees the eye, and so it is with the ear, nose, tongue, body, and mind; it is not in the mind that one sees the mind. Understanding the arising of the mind, one knows that the self-nature of the mind is originally empty, without form, and without arising. Even the earth element (prthivi-dhatu), water element (ap-dhatu), fire element (tejo-dhatu), wind element (vayu-dhatu), space element (akasa-dhatu), the desire realm (kama-dhatu), and the formless realm (arupa-dhatu), there is no maker, nor is there a receiver. It is not in any small dharma (phenomenon) that one sees a small dharma arising from other conditions; they all belong to various conditions, their self-nature is without form and without arising, and the nature of conditions is also empty, without form, and without arising. 『Anantamati (Boundless Wisdom, a Bodhisattva)! This is how the Bodhisattva-Mahasattvas (great Bodhisattvas) abide in this path and observe dependent origination. Having observed in this way, they can, through wisdom, realize the true reality (bhutakoti) within dependent origination. Because of the light of all these dharmas, the Tathagata』s (Buddha』s) ten powers (dasabala), four confidences (catvari-vaisaradyani), eighteen unique qualities (avenika-buddha-dharma), great loving-kindness (maitri), great compassion (karuna), great joy (mudita), great equanimity (upeksa), and even all the dharmas of all the Buddhas, can be quickly perfected.』 At that time, the Bhagavan (Buddha) spoke these verses: 『The fearless Bodhisattva, thus can abide, Making the great dharma light, with wondrous wisdom they proceed, Establishing the great dharma banner, this banner has no superior, In all the Buddha』s teachings, with right mindfulness they proceed. With wisdom they play well, giving dharma to all beings, Pouring down the great dharma rain, fearlessly they proceed, Nourishing beings with dharma, causing all to rejoice, With this, the Bodhisattvas, beautifully proceed. Such Bodhisattvas, obtain the great dharma light, Can in the true dharma, bravely and well abide. Because of this dharma light, they understand all dharmas, Arising due to various conditions, all without solidity.』

實。　諸法自性空，　　自性無有相，　自性無有生，　　自性無有體。　諸法以眾緣，　　和合而共起，　眾緣和合故，　　自性無所有。　菩薩能觀察，　　了眾緣亦空，　眾緣自性空，　　自性無有相。　亦無有生起，　　亦非有所作，　如是觀察者，　　於法勤修習。　諸起無體故，　　眾緣亦非緣，　如是如理觀，　　能知一切法。　觀諸色受想，　　行識亦如是，　皆以眾因緣，　　由斯諸蘊起。　諸蘊無有實，　　自性本來空，　性空故無相，　　一切無所起。　諸蘊遠離相，　　離相則無生，　無生則無滅，　　諸蘊如是相。　無相妄有相，　　彼相從何有？　諸法無體故，　　斯蘊亦無性。　界處亦如是，　　一切從緣起，　自性本來空，　　無相無有體。　一切諸法中，　　法體不可得，　了知一切法，　　名義思惟者。　欲色無色界，　　一切從緣起，　自性本來空，　　無相亦無體。　觀此能觀智，　　何能知彼境？　此智及彼境，　　自性常遠離。　所起及眾緣，　　此二俱無作，　能作如是知，　　斯為真實相。　無相以相說，　　菩薩由斯入，　而亦不分別，　　若相及無相。　如斯善智者，　　能見真實相，　

【現代漢語翻譯】現代漢語譯本一切法的自性是空，自性沒有形相，自性沒有生起，自性沒有實體。一切法都由眾多因緣和合而共同生起，因為眾多因緣和合，所以自性什麼都沒有。菩薩能夠觀察到，明白眾多因緣也是空，眾多因緣的自性是空，自性沒有形相。也沒有生起，也不是有所作為，像這樣觀察的人，對於佛法勤奮地修習。因為一切生起的事物沒有實體，所以眾多因緣也不是因緣，像這樣如理地觀察，就能瞭解一切法。觀察諸如色、受、想、行、識，也是如此，都是由眾多因緣，由此諸蘊生起。諸蘊沒有真實性，自性本來是空，因為自性是空，所以沒有形相，一切都沒有生起。諸蘊遠離形相，遠離形相就沒有生起，沒有生起就沒有滅亡，諸蘊就是這樣的形相。沒有形相卻妄想有形相，那個形相從哪裡來呢？因為一切法沒有實體，所以諸蘊也沒有自性。界和處也是如此，一切都從因緣生起，自性本來是空，沒有形相也沒有實體。在一切諸法中，法的實體是不可得的，瞭解一切法，就是思考名義的人。慾望和色慾都沒有實體，一切都從因緣生起，自性本來是空，沒有形相也沒有實體。觀察這個能觀察的智慧，如何能知道那個被觀察的境界呢？這個智慧和那個境界，自性常常是遠離的。所生起的事物和眾多因緣，這兩者都沒有造作，能夠這樣瞭解，這就是真實的實相。用形相來說明沒有形相，菩薩由此而進入，但也不分別，什麼是形相和沒有形相。像這樣有善巧智慧的人，能夠見到真實的實相。

【English Translation】 English version The self-nature of all dharmas (phenomena, teachings) is empty, the self-nature has no form, the self-nature has no arising, and the self-nature has no substance. All dharmas arise together from the combination of many causes and conditions. Because of the combination of many causes and conditions, the self-nature has nothing. A Bodhisattva (one who seeks enlightenment) can observe and understand that the many causes and conditions are also empty. The self-nature of the many causes and conditions is empty, and the self-nature has no form. There is also no arising, nor is there any action. One who observes in this way diligently practices the Dharma (teachings). Because all arising things have no substance, the many causes and conditions are also not causes and conditions. Observing in this way, according to reason, one can understand all dharmas. Observe the skandhas (aggregates) such as form, feeling, perception, mental formations, and consciousness, and it is the same. All are from many causes and conditions, and from this, the skandhas arise. The skandhas have no reality, their self-nature is originally empty. Because the self-nature is empty, there is no form, and nothing arises. The skandhas are apart from form. Apart from form, there is no arising. Without arising, there is no cessation. The skandhas are like this. Without form, there is a false idea of form. Where does that form come from? Because all dharmas have no substance, the skandhas also have no self-nature. The realms and places are also like this. Everything arises from causes and conditions. The self-nature is originally empty, without form and without substance. In all dharmas, the substance of the Dharma is unattainable. Understanding all dharmas is what those who contemplate names and meanings do. Desire and lust have no substance. Everything arises from causes and conditions. The self-nature is originally empty, without form and without substance. Observing this observing wisdom, how can it know the observed realm? This wisdom and that realm, their self-nature is always separate. The things that arise and the many causes and conditions, both of these have no action. Being able to understand this is the true reality. Using form to explain no form, the Bodhisattva enters through this, but also does not distinguish between what is form and what is no form. One who has such skillful wisdom can see the true reality.

于諸法界中，　　不作少法相。　若法及法界，　　此二俱無相，　諸法遠離相，　　說名為法界。　說名法界者，　　無界無非界，　雖名為法界，　　然實不可得。　思惟此義時，　　不念不可得，　離諸分別故，　　獲大法光明。　諸法無性故，　　光明亦無性，　由斯觀察故，　　復得法光明。　不見能觀智，　　斯見亦不見，　見法虛妄故，　　說此名為觀。　光明不思議，　　無邊無有量，　見諸法皆空，　　說名不分別。　若法有諸相，　　常無證入者，　聞斯凈法音，　　應生大歡喜。　若法無有生，　　常無分別者，　聞斯凈法音，　　寂然獲安樂。　若后末世時，　　聞斯無上法，　應說彼眾生，　　久集諸功德。　若后末世時，　　聞斯無上法，　當於此法中，　　以速而發趣。

大寶積經卷第二十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十四

大唐三藏菩提流志奉　詔譯被甲莊嚴會第七之四

「複次無邊慧！諸菩薩摩訶薩如是觀察一切法時，便於諸法得法光明，不于空中而見於空，亦不離空而見於空，不見少法與空相應若不相應，不以空空不見於空、不見不空，亦不以見觀一切法。作

【現代漢語翻譯】現代漢語譯本在一切法界（Dharmadhatu）中，不執著于任何法的表象。如果說有法和法界，這兩者實際上都沒有固定的表象。一切法都遠離表象，這就被稱為法界。所謂法界，既不是有界限也不是無界限。雖然名為法界，但實際上是不可執著的。當思維這個道理時，不應執著于不可得的概念。因為遠離了各種分別，就能獲得大智慧的光明。因為一切法都沒有自性，所以光明也沒有自性。通過這樣的觀察，就能再次獲得法的光明。不執著于能觀察的智慧，這種見解也是不執著的。因為見到法的虛妄性，所以這被稱為觀。光明是不可思議的，無邊無量。見到一切法皆空，這被稱為不分別。如果法有各種表象，就永遠無法證入真理。聽到這種清凈的法音，應該生起大歡喜。如果法沒有生起，就永遠沒有分別。聽到這種清凈的法音，就能寂靜地獲得安樂。如果在末法時代，有人聽到這種無上的法，應該說這些眾生，是久遠以來積累了各種功德。如果在末法時代，有人聽到這種無上的法，應當在這種法中，迅速地發起修行。

《大寶積經》卷第二十三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二十四

大唐三藏菩提流志奉詔譯《被甲莊嚴會》第七之四

『再者，無邊慧（Anantamati）！諸菩薩摩訶薩（Bodhisattva-Mahasattva）這樣觀察一切法時，就能在一切法中獲得法的光明，不是在空中見到空，也不是離開空而見到空，不認為少許的法與空相應或不相應，不以空來觀察空，也不觀察不空，也不以見來觀察一切法。』

【English Translation】 English version In all Dharmadhatu (the realm of all phenomena), one does not create the appearance of any dharma (phenomena). If there are dharma and Dharmadhatu, both of these are without fixed appearances. All dharmas are apart from appearances, and this is called Dharmadhatu. What is called Dharmadhatu is neither with boundaries nor without boundaries. Although it is called Dharmadhatu, in reality, it is unattainable. When contemplating this meaning, one should not cling to the concept of unattainability. Because one is free from all discriminations, one obtains the great light of wisdom. Because all dharmas are without self-nature, the light is also without self-nature. Through this observation, one again obtains the light of dharma. Not clinging to the wisdom that observes, this view is also not clung to. Because one sees the illusory nature of dharmas, this is called contemplation. The light is inconceivable, boundless, and immeasurable. Seeing that all dharmas are empty, this is called non-discrimination. If dharmas have various appearances, one can never attain enlightenment. Hearing this pure Dharma sound, one should generate great joy. If dharmas have no arising, there is always no discrimination. Hearing this pure Dharma sound, one can peacefully attain bliss. If in the future degenerate age, someone hears this supreme Dharma, it should be said that these beings have accumulated various merits for a long time. If in the future degenerate age, someone hears this supreme Dharma, one should quickly embark on practice in this Dharma.

The Great Treasure Trove Sutra, Scroll 23 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 24

Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under Imperial Decree, Chapter 7, Section 4 of the 'Adorned with Armor' Assembly

'Furthermore, Anantamati (Boundless Wisdom)! When Bodhisattva-Mahasattvas (Great Bodhisattvas) observe all dharmas in this way, they obtain the light of dharma in all dharmas, not seeing emptiness in emptiness, nor seeing emptiness apart from emptiness, not considering that a small dharma is in accordance with or not in accordance with emptiness, not observing emptiness with emptiness, nor observing non-emptiness, nor observing all dharmas with view.'

是見時，不于無相而見無相，不異無相而見無相，亦無少法而與無相若相應若不相應。不于無相以無相見，不于有相以有相見，非有相見非無相見，無生無作亦復如是。不於盡中而見於盡，亦不異盡而見於盡，不見少法與盡相應若不相應，亦不於盡而以盡見，亦不於盡以無盡見，亦非盡見非無盡見。諸菩薩摩訶薩作是見時，無有少法若可得見不可得見，若可顯了不可顯了，若可趣入不可趣入，若可覺知不可覺知。無邊慧！是為菩薩摩訶薩安住斯道大法光明，法光明故見一切法悉無有邊，于邊于中亦無所執，無所執故於佛法中而發趣之。」

爾時世尊而說偈言：

「不于空見空，　　不異空見空，　能作如是見，　　說名為見空。　不住于少法，　　亦不見少法，　于彼空相應，　　及以不相應。　空以自性空，　　于空無所取，　以無所取故，　　能知一切法。　于見無所取，　　于觀無所執，　能知見與觀，　　此二俱不受。　于見悉清凈，　　于觀不可得，　如是觀諸法，　　畢竟無所執。　不以無相見，　　不以無相觀，　亦不于無相，　　而作無相觀。　無相無所顯，　　無愿不可得，　無有少法體，　　而可修習者。　不念于無相，　　亦不念無愿，　如是無分別

【現代漢語翻譯】現代漢語譯本當菩薩這樣觀察時，不是在無相（沒有具體形態）中看到無相，也不是在與無相不同的地方看到無相，也沒有任何細微的法（事物或現象）與無相相應或不相應。不是在無相中以無相來看，也不是在有相（有具體形態）中以有相來看，既不是以有相來看也不是以無相來看，無生（不產生）無作（不造作）也是如此。不是在盡（滅盡）中看到盡，也不是在與盡不同的地方看到盡，看不到任何細微的法與盡相應或不相應，也不是在盡中以盡來看，也不是在盡中以無盡來看，既不是以盡來看也不是以無盡來看。諸位菩薩摩訶薩（偉大的菩薩）這樣觀察時，沒有任何細微的法是可被看到或不可被看到的，是可被顯明或不可被顯明的，是可被趨入或不可被趨入的，是可被覺知或不可被覺知的。無邊慧（擁有無邊智慧的人）！這就是菩薩摩訶薩安住於此道的大法光明，因為這法光明，他們看到一切法都沒有邊際，對於邊際和中間也沒有執著，因為沒有執著，所以在佛法中發起追求。

這時，世尊說了偈語：

不在空（沒有實體）中見空，不在與空不同的地方見空，能夠這樣觀察，就稱為見空。不住在任何細微的法上，也看不到任何細微的法，對於空相應和不相應也是如此。空以其自性為空，對於空沒有執取，因為沒有執取，所以能夠了解一切法。對於見沒有執取，對於觀沒有執著，能夠了解見和觀，這兩者都不接受。對於見完全清凈，對於觀不可得，這樣觀察諸法，最終沒有任何執著。不以無相來看，不以無相來觀察，也不在無相中，而作無相的觀察。無相沒有可以顯明的，無愿（沒有慾望）不可得，沒有任何細微的法體，是可以修習的。不念及無相，也不念及無愿，這樣沒有分別。

【English Translation】 English version When Bodhisattvas observe in this way, they do not see the 'no-sign' (absence of specific form) within the 'no-sign,' nor do they see the 'no-sign' in a place different from the 'no-sign.' There is also no subtle dharma (thing or phenomenon) that is either in accordance with or not in accordance with the 'no-sign.' They do not see with the 'no-sign' within the 'no-sign,' nor do they see with the 'sign' (specific form) within the 'sign.' It is neither seeing with the 'sign' nor seeing with the 'no-sign.' The same is true for 'no-birth' (not arising) and 'no-action' (not creating). They do not see 'cessation' (extinction) within 'cessation,' nor do they see 'cessation' in a place different from 'cessation.' They do not see any subtle dharma that is either in accordance with or not in accordance with 'cessation.' They do not see with 'cessation' within 'cessation,' nor do they see with 'non-cessation' within 'cessation.' It is neither seeing with 'cessation' nor seeing with 'non-cessation.' When the Bodhisattva Mahasattvas (great Bodhisattvas) observe in this way, there is no subtle dharma that is either seeable or unseeable, that is either manifestable or unmanifestable, that is either approachable or unapproachable, that is either knowable or unknowable. O Boundless Wisdom! This is the great light of the Dharma in which the Bodhisattva Mahasattvas abide. Because of this light of the Dharma, they see that all dharmas are without boundaries. They have no attachment to boundaries or the middle. Because they have no attachment, they embark on the path of the Buddha's Dharma.

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

Not seeing emptiness within emptiness, not seeing emptiness in a place different from emptiness, being able to observe in this way is called seeing emptiness. Not dwelling on any subtle dharma, nor seeing any subtle dharma, the same is true for being in accordance with or not in accordance with emptiness. Emptiness is empty by its own nature. There is no grasping of emptiness. Because there is no grasping, one is able to understand all dharmas. There is no grasping of seeing, no attachment to observing. Being able to understand seeing and observing, neither of these two is accepted. Seeing is completely pure, observing is unattainable. Observing all dharmas in this way, there is ultimately no attachment. Not seeing with the 'no-sign,' not observing with the 'no-sign,' nor within the 'no-sign,' making an observation of the 'no-sign.' The 'no-sign' has nothing to manifest, 'no-desire' (absence of desire) is unattainable. There is no subtle dharma body that can be practiced. Not thinking of the 'no-sign,' nor thinking of 'no-desire,' thus there is no discrimination.

，　　顯了相無相。　不趣于無相，　　亦不入無相，　無趣無所入，　　顯了平等住。　智人不見相，　　亦不見無相，　不見不思惟，　　一切無顯了。　若人常思惟，　　無思無顯了，　于思及顯了，　　平等平等住。　如是于無相，　　無作亦復然，　雖顯無所顯，　　思惟了知故。　無生亦如是，　　曾無少法生，　自性無所有，　　顯了而無體。　若生若無生，　　有作及無作，　亦無少所執，　　智者不分別。　念慧無所動，　　顯了無思擇，　有體及無體，　　平等離諸性。　不於盡見盡，　　亦不見無盡，　顯了無所見，　　盡智無過上。　若盡若無盡，　　二俱不分別，　以無分別故，　　無念平等住。　於盡無盡見，　　亦無無盡見，　如是見盡時，　　不執盡無盡。　若於盡無盡，　　一切無所執，　以無所執故，　　盡智當顯了。　盡智之境界，　　無畏之所得，　顯了斯法故，　　菩薩善安住。」

爾時眾中復有菩薩摩訶薩名曰勝慧，從坐而起偏袒右肩，右膝著地合掌向佛，白言：「世尊！諸菩薩摩訶薩為欲攝取諸法智故起于修行，乃能得此大法光明。於法光明無少可見，法光明故了一切法有為無為、世間出世間、若順若逆、

【現代漢語翻譯】現代漢語譯本顯現了有相和無相的境界。不趨向于無相，也不進入無相，既不趨向也不進入，顯現了平等安住的境界。有智慧的人不執著于有相，也不執著于無相，不執著于見，也不執著于思惟，一切都無所顯現。如果有人常常思惟，無思無顯現，對於思惟和顯現，平等平等地安住。像這樣對於無相，無作也是如此，雖然顯現卻無所顯現，因為思惟了知了它的本質。無生也是如此，從來沒有少許的法產生，自性本無所有，顯現而沒有實體。無論是生還是無生，有作還是無作，都不執著于任何事物，有智慧的人不分別這些。念和慧都無所動搖，顯現而無思擇，有實體和無實體，平等地遠離各種性質。不在盡中見盡，也不見無盡，顯現而無所見，盡智沒有更高的境界。無論是盡還是無盡，都不分別這二者，因為沒有分別的緣故，無念地平等安住。在盡中不見盡，也不見無盡，像這樣見到盡的時候，不執著於盡和無盡。如果對於盡和無盡，一切都不執著，因為沒有執著的緣故，盡智就會顯現。盡智的境界，是無畏的所得，因為顯現了這種法，菩薩才能善於安住。

這時，大眾中有一位菩薩摩訶薩（菩薩中的大菩薩）名叫勝慧，從座位上站起來，袒露右肩，右膝著地，合掌向佛，說道：『世尊！諸位菩薩摩訶薩爲了攝取諸法智（對一切法的智慧）而修行，才能得到這種大法光明。在法光明中沒有少許可見，因為法光明的緣故，瞭解一切法，包括有為法和無為法、世間法和出世間法、順向和逆向的法，

【English Translation】 English version Manifested the aspects of form and formlessness. Not inclined towards formlessness, nor entering into formlessness, Neither inclining nor entering, manifesting the state of equal abiding. The wise do not perceive form, nor do they perceive formlessness, Not perceiving, not contemplating, all is without manifestation. If one constantly contemplates, without thought, without manifestation, Towards thought and manifestation, abiding equally, equally. Likewise, regarding formlessness, non-action is also the same, Though manifesting, there is nothing manifested, because of contemplating and knowing. Non-birth is also like this, never has a single dharma arisen, Self-nature is without anything, manifesting without substance. Whether birth or non-birth, action or non-action, Not clinging to anything, the wise do not discriminate. Mind and wisdom are unmoved, manifesting without deliberation, With substance and without substance, equally free from all natures. Not seeing cessation in cessation, nor seeing non-cessation, Manifesting without seeing, the wisdom of cessation is unsurpassed. Whether cessation or non-cessation, not discriminating between the two, Because of non-discrimination, abiding equally without thought. In cessation, not seeing cessation, nor seeing non-cessation, When seeing cessation in this way, not clinging to cessation or non-cessation. If towards cessation and non-cessation, one does not cling to anything, Because of non-clinging, the wisdom of cessation will manifest. The realm of the wisdom of cessation, is the attainment of fearlessness, Because of manifesting this dharma, Bodhisattvas dwell well.』

At that time, among the assembly, there was a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) named Sheng Hui, who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, addressed the Buddha, saying: 『World Honored One! The Bodhisattva Mahasattvas, in order to grasp the wisdom of all dharmas (wisdom regarding all things), engage in practice, and thus attain this great light of dharma. In the light of dharma, there is nothing to be seen, and because of the light of dharma, they understand all dharmas, including conditioned and unconditioned dharmas, worldly and transcendental dharmas, and dharmas that are in accordance with and against the flow,

若有戲論若無戲論。世尊！此法光明，豈諸菩薩摩訶薩無修行而當得耶？」

爾時世尊告勝慧菩薩摩訶薩言：「勝慧！諸菩薩摩訶薩無少修行、無勝修行、不隨修行、不遍修行，能得無邊大法光明。諸菩薩摩訶薩尚不可得不可見耳，況菩薩行而當可得當可見乎？如何乃見若干劫行能得無邊大法光明？諸菩薩摩訶薩一切行息所行清凈得法光明，法光明行非數量行、非隨相行，從何施設一切諸行？然所修行，非施設行而亦不離。勝慧！諸菩薩摩訶薩住此行時，舍一切行無所執取。具斯行者非數量行、非隨相行、無相無行，乃能得此大法光明。」

爾時世尊而說偈言：

「菩薩無所行，　　而亦無有行，　得無有行者，　　無畏而發趣。　未曾有勝行，　　亦無有遍行，　無行無勝行，　　平等而發趣。　此行無示現，　　示無有諸相，　無相無行者，　　斯為行之相。　菩薩無相行，　　不住于諸事，　無行無所住，　　智者乃成就。　無行則無動，　　斯行為無上，　能行不動行，　　勇進而發趣。　菩薩不可得，　　行亦不可見，　亦不見色身，　　斯為善順者。　無色無形相，　　故無一切行，　于見無所取，　　斯為無比行。　菩薩無上行，　　不墮于施設，　亦

【現代漢語翻譯】現代漢語譯本：『世尊，無論是有戲論還是無戲論，這種法光明，難道是諸位菩薩摩訶薩不經過修行就能得到的嗎？』這時，世尊告訴勝慧菩薩摩訶薩說：『勝慧，諸位菩薩摩訶薩不需要少許修行、不需要殊勝的修行、不需要隨順修行、不需要普遍修行，就能得到無邊大法光明。諸位菩薩摩訶薩尚且不可得、不可見，何況菩薩的修行又怎麼可能被得到、被看見呢？怎麼能認為經過若干劫的修行就能得到無邊大法光明呢？諸位菩薩摩訶薩一切的行止都止息，所行清凈才能得到法光明，法光明的行不是數量的行、不是隨順相的行，從哪裡去施設一切諸行呢？然而所修行的，不是施設的行，但也不離開修行。勝慧，諸位菩薩摩訶薩安住于這種修行時，捨棄一切行，沒有任何執取。具備這種修行的人，不是數量的行、不是隨順相的行、是無相無行的，才能得到這種大法光明。』這時，世尊說了偈語：『菩薩沒有所行，也沒有不行，得到無行的人，無畏地發起趣向。沒有殊勝的行，也沒有普遍的行，無行無殊勝行，平等地發起趣向。這種行沒有示現，示現沒有諸相，無相無行的人，這就是行的相。菩薩無相的行，不住于任何事物，無行無所住，有智慧的人才能成就。無行則沒有動，這種行是無上的，能行不動之行，勇敢地發起趣向。菩薩不可得，行也不可見，也看不見色身，這就是善於順應的人。沒有顏色沒有形狀，所以沒有一切行，對於所見沒有執取，這就是無比的行。菩薩無上的行，不落入施設，也不落入不施設，不落入有為，也不落入無為。』

【English Translation】 English version: 'World Honored One, whether there is discursive thought or no discursive thought, is this light of Dharma attainable by the Bodhisattva Mahasattvas without cultivation?' At that time, the World Honored One said to the Bodhisattva Mahasattva Sheng Hui (Superior Wisdom): 'Sheng Hui, the Bodhisattva Mahasattvas can attain the boundless great light of Dharma without little cultivation, without superior cultivation, without following cultivation, and without pervasive cultivation. The Bodhisattva Mahasattvas are unattainable and invisible, how much more so is the practice of a Bodhisattva attainable or visible? How can one think that after practicing for countless kalpas, one can attain the boundless great light of Dharma? The Bodhisattva Mahasattvas attain the light of Dharma when all their actions cease and their practice is pure. The practice of the light of Dharma is not a practice of quantity, nor a practice of following appearances. From where can one establish all practices? However, what is practiced is not an established practice, yet it is not separate from practice. Sheng Hui, when the Bodhisattva Mahasattvas abide in this practice, they abandon all practices and have no attachments. Those who possess this practice are not practicing in quantity, nor following appearances, but are without appearance and without practice, and thus can attain this great light of Dharma.' At that time, the World Honored One spoke in verse: 'Bodhisattvas have no practice, yet they also have no non-practice, those who attain no-practice, fearlessly embark on the path. There is no superior practice, nor is there pervasive practice, without practice and without superior practice, they embark on the path with equanimity. This practice has no manifestation, the manifestation has no characteristics, those without characteristics and without practice, this is the characteristic of practice. The Bodhisattvas' practice is without characteristics, they do not abide in any things, without practice and without abiding, the wise ones achieve this. Without practice, there is no movement, this practice is supreme, able to practice the practice of non-movement, they bravely embark on the path. Bodhisattvas are unattainable, their practice is also invisible, and their physical form is also unseen, these are the ones who are well-aligned. Without color and without form, therefore there is no practice, they have no attachment to what is seen, this is the incomparable practice. The supreme practice of Bodhisattvas does not fall into establishment, nor does it fall into non-establishment, it does not fall into the conditioned, nor does it fall into the unconditioned.'

無有遷變，　　于中無所執。　行無施設故，　　乃為無上行，　若得如是行，　　獲大法光明。　菩薩所修行，　　無言無劫量，　能以無量劫，　　顯說于諸行。　菩薩行清凈，　　清凈妙安住，　悉舍一切行，　　曾無攝取者。　菩薩恒住舍，　　守護于諸行，　已舍一切行，　　于舍妙安住。　菩薩無邊行，　　離邊及無邊，　彼行無所動，　　名為無上行。　菩薩無相行，　　斯行為無上，　修行此行時，　　超越諸魔界。　菩薩無相行，　　明瞭于無相，　若相及無相，　　一切無所依。　菩薩住此智，　　此行善成就，　無有少所行，　　說名不行者。　菩薩常清凈，　　於行無所畏，　正念而發趣，　　斯為善安住。」

爾時勝慧菩薩摩訶薩復白佛言：「希有世尊！諸善丈夫若干修行乃為甚深，非諸愚夫有相有為所修行者少能行之。世尊！無有少法入此行中，是故此行為善丈夫平等之行。世尊！善丈夫行非諸數量邊際能測。」

爾時勝慧菩薩摩訶薩即以偈頌讚如來曰：

「大雄正等覺，　　無上兩足尊，　演說甚深行，　　饒益諸菩薩。　世尊妙辯才，　　其量頗難測，　無邊辯才者，　　最勝大丈夫。　法王息譏論，　　斯由正遍知

【現代漢語翻譯】現代漢語譯本沒有遷變，心中沒有任何執著。因為行為沒有施設，這才是無上的修行。如果能獲得這樣的修行，就能獲得大法光明。菩薩所修行的，是無法用言語和時間來衡量的。能夠用無量的時間，來闡述各種修行。菩薩的修行是清凈的，清凈而安穩地住于其中。捨棄一切行為，心中沒有任何執取。菩薩恒常安住于舍，守護著各種修行。已經捨棄一切行為，安穩地住于舍之中。菩薩的修行是無邊的，超越了有邊和無邊。他的修行不會動搖，這被稱為無上的修行。菩薩的修行是無相的，這種修行是無上的。修行這種修行時，能夠超越一切魔的境界。菩薩的修行是無相的，明瞭無相的道理。對於有相和無相，一切都不執著。菩薩安住于這種智慧，這種修行能夠圓滿成就。沒有任何少許的修行，被稱為不修行。菩薩恒常清凈，對於修行沒有任何畏懼。以正念而發起修行，這是善安住。

這時，勝慧菩薩摩訶薩（Mahasattva，偉大的菩薩）又對佛說：『稀有啊，世尊！諸位善男子所修行的種種法門是如此深奧，不是那些愚癡凡夫所執著于有相有為的修行所能輕易做到的。世尊！沒有任何少許的法門可以進入這種修行之中，所以這種修行是善男子平等修行的法門。世尊！善男子的修行不是任何數量和邊際所能測量的。』

這時，勝慧菩薩摩訶薩即以偈頌讚嘆如來（Tathagata，如實而來者）說：

『大雄正等覺（Mahavira Samyaksambuddha，偉大的英雄，完全覺悟者），無上兩足尊（Anuttara Dvipada，無上的人中之尊），演說如此深奧的修行，利益著諸位菩薩。世尊的巧妙辯才，其量難以測度，擁有無邊辯才的人，是最殊勝的大丈夫。法王（Dharmaraja，佛陀）平息一切譏論，這是因為正遍知（Samyak-sambuddha，完全正確的覺悟）。』

【English Translation】 English version There is no change, and no attachment in the mind. Because actions have no constructs, this is the supreme practice. If one attains such practice, one obtains the great light of Dharma. The practice of a Bodhisattva is immeasurable by words or time. One can explain all practices in immeasurable time. The practice of a Bodhisattva is pure, dwelling in purity and peace. Relinquishing all actions, without any grasping in the mind. A Bodhisattva constantly dwells in relinquishment, guarding all practices. Having relinquished all actions, one dwells peacefully in relinquishment. The practice of a Bodhisattva is boundless, beyond the boundaries of existence and non-existence. Their practice is unwavering, this is called the supreme practice. The practice of a Bodhisattva is without form, this practice is supreme. When practicing this, one transcends all realms of Mara (demon). The practice of a Bodhisattva is without form, understanding the principle of formlessness. Regarding form and formlessness, one is not attached to either. A Bodhisattva dwells in this wisdom, this practice is well accomplished. There is no slightest practice, which is called non-practice. A Bodhisattva is always pure, without fear in practice. Initiating practice with right mindfulness, this is dwelling well.

At that time, the Bodhisattva Mahasattva (great being) Superior Wisdom again said to the Buddha: 'Rare, World Honored One! The various practices that virtuous men undertake are so profound, not easily done by those foolish ordinary people who are attached to forms and conditioned actions. World Honored One! There is no slightest Dharma that can enter into this practice, therefore this practice is the equal practice of virtuous men. World Honored One! The practice of virtuous men cannot be measured by any quantity or boundary.'

At that time, the Bodhisattva Mahasattva Superior Wisdom immediately praised the Tathagata (the one who has thus come) with verses, saying:

'Great Hero, Perfectly Enlightened One (Mahavira Samyaksambuddha), Supreme Honored One among bipeds (Anuttara Dvipada), Expounding such profound practice, benefiting all Bodhisattvas. The World Honored One's skillful eloquence, its measure is difficult to fathom, One with boundless eloquence, the most supreme great being. The Dharma King (Dharmaraja) pacifies all criticisms, this is due to perfect and complete enlightenment (Samyak-sambuddha).'

，　乃為諸菩薩，　　說此無上行。　世尊能演說，　　滅行之方便，　於行悉超過，　　智人當發趣。　大龍不思議，　　無邊智境界，　遍知兩足尊，　　善開斯妙行。　世尊所開示，　　牟尼不動行，　此行無能動，　　故名無比行。　大雄大牟尼，　　往昔所修行，　設以多劫行，　　無人能到者。　菩薩聞斯法，　　雖住於世間，　而於諸種智，　　不久亦當證。　我等愍眾生，　　當於末世中，　於此無上法，　　能為護持者。　我等聞斯法，　　當於末世中，　為諸眾生故，　　能行亦能說。　我等以光明，　　當於末世中，　為諸求法者，　　而興大利益。　我等發誓愿，　　當於末世中，　為諸眾生故，　　護持而建立。　我等常思念，　　當於末世中，　供養佛法海，　　愿持無上法。　我等於法藏，　　當爲勝丈夫，　愿持此法門，　　守護令久住。　我等於法水，　　誓願悉能飲，　而於此法門，　　當爲守護者。　我等聞法已，　　當於末世中，　愿為大丈夫，　　受持佛正法。　我等寧失命，　　不捨無上法，　愿於此法中，　　而為持法者。　我等持此法，　　未曾生喜足，　渴聞斯甚深，　　決定契經故。　我

【現代漢語翻譯】現代漢語譯本於是，（佛）為諸位菩薩宣說這無上的修行。世尊能夠演說，滅除修行的方便法門，對於修行完全超越，有智慧的人應當發起追求。偉大的龍（指佛）不可思議，擁有無邊的智慧境界，遍知一切的兩足尊（指佛），善於開示這微妙的修行。世尊所開示的，牟尼（釋迦牟尼佛）不動的修行，這種修行是無法被動搖的，所以被稱為無與倫比的修行。大雄（指佛）大牟尼（釋迦牟尼佛），過去所修行的，即使以多劫的時間修行，也沒有人能夠達到。菩薩聽聞此法，即使安住於世間，對於各種智慧，不久也將證得。我們憐憫眾生，應當在末法時代，對於這無上的佛法，能夠成為護持者。我們聽聞此法，應當在末法時代，爲了諸位眾生的緣故，能夠修行也能夠宣說。我們以光明，應當在末法時代，爲了那些尋求佛法的人，而興起大利益。我們發誓愿，應當在末法時代，爲了諸位眾生的緣故，護持並建立此法。我們常常思念，應當在末法時代，供養佛法之海，愿能受持無上的佛法。我們對於佛法寶藏，應當成為殊勝的丈夫，愿能受持此法門，守護使其長久住世。我們對於佛法之水，誓願都能飲用，而對於此法門，應當成為守護者。我們聽聞佛法之後，應當在末法時代，愿成為大丈夫，受持佛陀的正法。我們寧願失去生命，也不捨棄無上的佛法，愿在此佛法中，成為護持佛法的人。我們受持此法，從未感到滿足，渴望聽聞這甚深的，決定性的契經（佛經）。

【English Translation】 English version Then, (the Buddha) spoke this supreme practice for all the Bodhisattvas. The World Honored One is able to expound the expedient means to extinguish practice, Completely surpassing all practices, the wise should aspire to it. The great dragon (referring to the Buddha) is inconceivable, possessing boundless realms of wisdom, The two-legged honored one (referring to the Buddha), who knows all, is skilled in revealing this subtle practice. What the World Honored One has revealed, the unmoving practice of Muni (Shakyamuni Buddha), This practice cannot be shaken, therefore it is called the incomparable practice. The Great Hero (referring to the Buddha), the Great Muni (Shakyamuni Buddha), what was practiced in the past, Even if one practiced for many kalpas, no one would be able to reach it. Bodhisattvas, upon hearing this Dharma, even while dwelling in the world, Regarding all kinds of wisdom, they will soon attain it as well. We, out of compassion for sentient beings, should, in the Dharma-ending age, For this supreme Dharma, be able to become protectors. We, upon hearing this Dharma, should, in the Dharma-ending age, For the sake of all sentient beings, be able to practice and also to preach. We, with our light, should, in the Dharma-ending age, For those who seek the Dharma, bring about great benefit. We make a vow, that we should, in the Dharma-ending age, For the sake of all sentient beings, protect and establish this Dharma. We constantly contemplate, that we should, in the Dharma-ending age, Make offerings to the ocean of the Buddha's Dharma, and vow to uphold the supreme Dharma. We, regarding the treasury of the Dharma, should become superior men, Vow to uphold this Dharma gate, and protect it so that it may long endure. We, regarding the water of the Dharma, vow that we can all drink it, And for this Dharma gate, we should become protectors. We, having heard the Dharma, should, in the Dharma-ending age, Vow to become great men, upholding the Buddha's true Dharma. We would rather lose our lives, than abandon the supreme Dharma, Vow to be, within this Dharma, those who uphold the Dharma. We, upholding this Dharma, have never felt satisfied, Longing to hear this profound, definitive sutra (Buddhist scripture).

等於末世，　　為求諸法者，　當演斯正法，　　能令悉歡喜。　法王叵思議，　　能作大依怙，　愿垂加護我，　　念我持法者。」

爾時世尊告勝慧菩薩摩訶薩言：「善哉善哉！勝慧！汝能於後末世之中，為欲護持此諸法故被大甲冑。亦如往昔諸菩薩摩訶薩于最勝所，供養承事、種諸善根、久修梵行、被大甲冑，護持諸佛世尊法者而無異也。」

爾時世尊而說偈言：

「於後怖畏時，　　汝當持此法，　為利諸眾生，　　以此法開示。　於後末世時，　　汝持最勝法，　若聞斯法者，　　悉當生愛樂。　於後末世時，　　汝為持法者，　我說甚深法，　　汝當悉受持。　秘密修多羅，　　汝聞當憶念，　於斯理趣中，　　勿復有疑惑。　決定甚深義，　　汝聞當憶念，　饒益諸眾生，　　為持法藏者。　以法施一切，　　普潤諸眾生，　聞已令充悅，　　身心遍歡喜。　為諸菩薩道，　　所行之理趣，　及彼修多羅，　　究竟受持故。　汝當能廣度，　　無量諸眾生，　一切世間中，　　所不能度者。　汝持此法故，　　饒益諸世間，　獲勝眾福聚，　　以是而發趣。　我今說此法，　　汝當悉受持，　於後末世中，　　為諸聰慧說。　現在未來

【現代漢語翻譯】現代漢語譯本在末法時期，爲了尋求諸法的人，應當宣講這正法，能使他們都歡喜。法王（佛陀）不可思議，能作為偉大的依怙，愿您垂憐加護我，念我這個持法的人。這時，世尊告訴勝慧菩薩摩訶薩（大菩薩）說：『好啊，好啊！勝慧！你能在後來的末法時期，爲了護持這些法而披上大鎧甲。也像過去諸菩薩摩訶薩在最殊勝的地方，供養承事、種下各種善根、長期修行梵行、披上大鎧甲，護持諸佛世尊的法一樣，沒有什麼不同。』這時，世尊說了偈語：『在後來的恐怖時期，你應當持守此法，爲了利益眾生，用此法開示他們。在後來的末法時期，你持守最殊勝的法，如果聽到此法的人，都會生起愛慕和喜悅。在後來的末法時期，你作為持法的人，我說甚深之法，你應當全部接受並持守。秘密的修多羅（佛經），你聽聞后應當憶念，對於其中的道理，不要再有疑惑。決定甚深的意義，你聽聞后應當憶念，饒益眾生，成為持守法藏的人。用佛法佈施一切，普遍滋潤眾生，聽聞后使他們充滿喜悅，身心都歡喜。爲了諸菩薩道所修行的道理，以及那些修多羅，究竟地接受並持守。你應當能夠廣度無量眾生，在一切世間中，那些不能被度化的人。你持守此法，饒益諸世間，獲得殊勝的福德聚集，因此而發奮努力。我現在說此法，你應當全部接受並持守，在後來的末法時期，為那些聰慧的人宣說。現在和未來』

【English Translation】 English version At the end of times, for those who seek all dharmas, one should expound this true Dharma, which can make them all rejoice. The Dharma King (Buddha) is inconceivable, able to be a great refuge, may you have compassion and protect me, remember me, the one who upholds the Dharma. At that time, the World Honored One said to the Bodhisattva Mahasattva (Great Bodhisattva) Sheng Hui: 『Excellent, excellent! Sheng Hui! You are able to, in the later end times, for the sake of protecting these dharmas, put on great armor. Just like the past Bodhisattva Mahasattvas in the most supreme places, making offerings, serving, planting various good roots, cultivating pure conduct for a long time, putting on great armor, protecting the Dharma of all Buddhas, World Honored Ones, there is no difference.』 At that time, the World Honored One spoke in verses: 『In the later fearful times, you should uphold this Dharma, for the benefit of all sentient beings, use this Dharma to enlighten them. In the later end times, you uphold the most supreme Dharma, if those who hear this Dharma, will all generate love and joy. In the later end times, you as the upholder of the Dharma, I speak of the profound Dharma, you should all accept and uphold it. The secret sutras (Buddhist scriptures), after you hear them, you should remember them, regarding the principles within, do not have any more doubts. The decisive profound meaning, after you hear it, you should remember it, benefit all sentient beings, become the one who upholds the Dharma treasury. Use the Dharma to give to all, universally nourish all sentient beings, after hearing it, make them full of joy, both body and mind rejoice. For the principles of the Bodhisattva path, and those sutras, ultimately accept and uphold them. You should be able to widely liberate immeasurable sentient beings, in all the worlds, those who cannot be liberated. You uphold this Dharma, benefit all the worlds, obtain the accumulation of supreme merits, therefore, strive diligently. I now speak this Dharma, you should all accept and uphold it, in the later end times, speak it for those who are wise. Present and future』

世，　　能持斯法者，　則為能受持，　　千佛之正法。　為諸眾生故，　　護持斯法門，　於後末世中，　　而興大饒益。　若能于末世，　　護持斯法者，　彼不於一佛，　　親近而承事。　若能于末世，　　護持斯法者，　彼已多承事，　　善說斯法者。　能於此法中，　　無有少疑惑，　末世護持法，　　斯為聰慧者。　被大無邊甲，　　敵戰為殊勝，　而於末世中，　　乃能持此法。　彼于佛正法，　　疑網悉已除，　聞法無所畏，　　乃能持此法。

「是故勝慧！若有善男子善女人勤求最勝大功德者，于末世中為深法故，應被甲冑受持讀誦解說其義。

「複次勝慧！我念往昔過無量劫復倍是數，有佛出世，號曰遍照如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名超勝，國名離垢。其地平正廣博嚴凈，七寶所成。時彼大洲廣長延袤七萬由旬，于中復有六萬大城。一一大城縱廣正等十六由旬，垣墻周匝樓雉嚴飾，門剎殊勝睹者歡悅，妙多羅樹行列圍繞，百千園苑而共莊嚴。諸園苑中，臺座床敷處處嚴設，池沼渠流一一盈滿，涯岸階砌飾以眾寶，週迴平正出入安隱。于其岸邊，沉水栴檀多摩羅等雜香之樹扶疏佈列。彼一一城

【現代漢語翻譯】現代漢語譯本在世間，能夠堅持這個法的人，就等於能夠接受和堅持千佛的正法。爲了所有眾生，護持這個法門，在後來的末世中，會帶來巨大的利益。如果能在末世，護持這個法的人，他不是隻親近和侍奉過一尊佛。如果能在末世，護持這個法的人，他已經多次侍奉過善於宣說這個法的人。如果能在這個法中，沒有絲毫疑惑，在末世護持這個法，這樣的人就是聰慧的人。披上無邊的鎧甲，與敵人戰鬥才能殊勝，在末世中，才能堅持這個法。他對佛的正法，所有的疑惑都已消除，聽聞佛法沒有畏懼，才能堅持這個法。『所以，勝慧（菩薩名）！如果有善男子善女人勤奮追求最殊勝的大功德，在末世爲了深奧的佛法，應該披上鎧甲，接受、持誦、理解和解說它的意義。』『再者，勝慧！我回憶過去無量劫，還要多一倍的時間，有佛出世，號為遍照如來（佛的十號之一，意為光明遍照），應供（佛的十號之一，意為值得供養），正遍知（佛的十號之一，意為真正普遍知道一切），明行足（佛的十號之一，意為智慧和行為都圓滿），善逝（佛的十號之一，意為到達涅槃），世間解（佛的十號之一，意爲了解世間一切），無上士（佛的十號之一，意為無與倫比的人），調御丈夫（佛的十號之一，意為調伏眾生的大丈夫），天人師（佛的十號之一，意為天人和人類的導師），佛（佛的十號之一，意為覺悟者），世尊（佛的十號之一，意為世間所尊敬的人）。那個劫的名字叫超勝，國家的名字叫離垢。那裡的土地平坦方正，廣闊而莊嚴清凈，由七寶構成。當時那個大洲廣闊而綿長，有七萬由旬（古印度長度單位），其中又有六萬座大城。每一座大城縱橫都是十六由旬，城墻環繞，樓閣高聳，裝飾華麗，門樓壯觀，看到的人都感到歡喜，美麗的棕櫚樹排列成行，成百上千的園林共同裝飾著它。在各個園林中，臺座床鋪到處都裝飾精美，池塘水渠都充滿水，岸邊臺階都用各種珍寶裝飾，周圍平坦方正，出入安全。在岸邊，沉水香、栴檀（一種香木）、多摩羅（一種香木）等各種香樹茂密地排列著。每一座城

【English Translation】 English version In the world, those who can uphold this Dharma, are considered to be able to receive and uphold the true Dharma of a thousand Buddhas. For the sake of all sentient beings, upholding this Dharma gate will bring great benefits in the later degenerate age. If one can uphold this Dharma in the degenerate age, they have not only been close to and served one Buddha. If one can uphold this Dharma in the degenerate age, they have already served many who are good at expounding this Dharma. If one can have no doubt in this Dharma, and uphold this Dharma in the degenerate age, such a person is wise. To put on boundless armor, one must be superior in battle against enemies, and only then can one uphold this Dharma in the degenerate age. Their doubts about the Buddha's true Dharma have all been eliminated, and they have no fear when hearing the Dharma, only then can they uphold this Dharma. 'Therefore, Superior Wisdom (a Bodhisattva's name)! If there are good men and good women who diligently seek the most supreme great merit, in the degenerate age, for the sake of the profound Dharma, they should put on armor, accept, recite, understand, and explain its meaning.' 'Furthermore, Superior Wisdom! I recall in the past, countless eons ago, and twice that number, there was a Buddha who appeared in the world, named Universal Illumination Tathagata (one of the ten epithets of a Buddha, meaning one whose light shines everywhere), Worthy of Offerings (one of the ten epithets of a Buddha, meaning worthy of offerings), Perfectly and Universally Enlightened (one of the ten epithets of a Buddha, meaning truly and universally knowing everything), Perfect in Wisdom and Conduct (one of the ten epithets of a Buddha, meaning perfect in both wisdom and action), Well-Gone (one of the ten epithets of a Buddha, meaning having reached Nirvana), Knower of the World (one of the ten epithets of a Buddha, meaning understanding everything in the world), Unsurpassed One (one of the ten epithets of a Buddha, meaning an unparalleled person), Tamer of Men (one of the ten epithets of a Buddha, meaning a great person who tames sentient beings), Teacher of Gods and Humans (one of the ten epithets of a Buddha, meaning a teacher of gods and humans), Buddha (one of the ten epithets of a Buddha, meaning an enlightened one), World Honored One (one of the ten epithets of a Buddha, meaning one who is respected by the world). The name of that eon was Transcendence, and the name of the country was Immaculate. The land there was flat and square, vast and solemn, and pure, made of seven treasures. At that time, that great continent was vast and long, spanning seventy thousand yojanas (an ancient Indian unit of length), and within it, there were sixty thousand great cities. Each great city was sixteen yojanas in length and width, surrounded by walls, with towering pavilions, adorned with splendor, and magnificent gates, which brought joy to those who saw them. Beautiful palm trees were arranged in rows, and hundreds and thousands of gardens adorned it together. In each garden, platforms and beds were exquisitely decorated everywhere, and ponds and canals were filled with water. The banks and steps were decorated with various treasures, and the surroundings were flat and square, making entry and exit safe. On the banks, fragrant trees such as aloeswood, sandalwood (a type of fragrant wood), and tamala (a type of fragrant wood) were densely arranged. Each city

各有十千俱胝人民止住其中，彼諸眾生悉已成就十善業故，一切皆受如是安樂。時彼如來，始從初劫超二百劫于中出現，是故彼劫名曰超勝。于彼劫中有五百如來次第出現，一一剎土皆七寶成。其佛滅后正法住世各十千歲。如是五百如來現化於世，多有聲聞菩薩法會，一一法會各有俱胝那由他數無量菩薩趣一乘道獲無生忍。

「時彼劫中有轉輪王名勇猛軍，七寶成就王四天下。于閻浮提有一大城，其城週迴六十由旬，復有八萬俱胝人民止住其中，安隱快樂豐饒熾盛，七重隍塹、七重行樹、七重街道、七重表剎、七重鈴網，一千園苑所共圍繞莊嚴大城。一一園苑縱廣正等二十由旬，其中各有七重垣墻、七重羅網種種莊嚴，一一微妙眾寶珍玩猶如諸天。各各復有一百池沼，毗琉璃寶以為堤岸，馬瑙雜玉以為階砌，眾華敷榮寶樹行列。于大城中，王之正殿量七由旬，黃金青寶間錯所成，周以寶竿飾以琉璃，摩尼珠網彌覆其上，諸多羅樹暉映莊嚴。二十淵池圍繞縈帶，底布真金覆以金網，雜琉璃寶以為津橋，純妙黃金而為階道。于其池中，優缽羅華、拘勿頭華、芬陀利花敷榮遍滿。彼轉輪王，二千婇女六萬諸子，與其眷屬於彼園中五欲娛樂，竊作是念：『諸欲無常不久變壞，我當決定志求佛法。若聞法已如教修行，令我

【現代漢語翻譯】現代漢語譯本各有十千俱胝（俱胝：古代印度數目單位，相當於一千萬）人民居住在那裡，那些眾生都已成就十善業，所以都享受這樣的安樂。那時，那位如來，從最初的劫數超越二百劫后才出現於世，因此那個劫被稱為超勝。在那個劫中，有五百位如來依次出現，每一位如來的剎土都由七寶構成。這些佛陀滅度后，正法住世的時間各有十千年。就這樣，五百位如來在世間示現教化，多次舉行聲聞菩薩的法會，每一次法會都有俱胝那由他（那由他：古代印度數目單位，相當於一億）無數的菩薩趨向一乘之道，獲得無生法忍。那時，那個劫中有一位轉輪王名叫勇猛軍，他擁有七寶，統治四天下。在閻浮提（閻浮提：佛教指我們所居住的這個世界）有一座大城，這座城周長六十由旬（由旬：古代印度長度單位，一說一由旬約合七公里），又有八萬俱胝人民居住其中，他們安穩快樂，生活富足繁榮，城外有七重護城河、七重行道樹、七重街道、七重表剎、七重鈴網，一千座園林環繞著這座莊嚴的大城。每一座園林縱橫都是二十由旬，其中各有七重圍墻、七重羅網，各種裝飾莊嚴，每一處都用微妙的眾寶珍玩裝飾，如同諸天所居之處。每一座園林又有一百個池塘，池塘的堤岸用毗琉璃寶（毗琉璃：一種寶石）製成，臺階用瑪瑙和雜玉鋪砌，各種鮮花盛開，寶樹成行。在大城中，國王的正殿長七由旬，用黃金和青寶交錯建成，周圍用寶竿裝飾，用琉璃點綴，上面覆蓋著摩尼珠網，許多多羅樹（多羅樹：一種棕櫚樹）輝映莊嚴。二十個深池環繞著宮殿，池底鋪著真金，上面覆蓋著金網，用雜色的琉璃寶做成渡橋，用純凈的黃金做成臺階。在池塘中，優缽羅花（優缽羅花：藍色蓮花）、拘勿頭花（拘勿頭花：紅色蓮花）、芬陀利花（芬陀利花：白色蓮花）盛開遍佈。那位轉輪王，有二千位妃嬪，六萬個兒子，和他的眷屬在園中享受五欲之樂，他暗自思忖：『諸欲無常，不久就會變壞，我應當下定決心尋求佛法。如果聽聞佛法后能如教修行，就能使我』

【English Translation】 English version There were ten thousand kotis (koti: an ancient Indian unit of number, equivalent to ten million) of people living there, and all those beings had achieved the ten wholesome karmas, so they all enjoyed such peace and happiness. At that time, that Tathagata appeared in the world after surpassing two hundred kalpas (kalpa: an aeon) from the initial kalpa, therefore that kalpa was called 'Surpassing'. In that kalpa, five hundred Tathagatas appeared in succession, and each Tathagata's Buddha-land was made of seven treasures. After these Buddhas passed away, the Dharma remained in the world for ten thousand years each. In this way, five hundred Tathagatas manifested and taught in the world, holding many assemblies of Shravakas and Bodhisattvas, and in each assembly, there were countless Bodhisattvas, numbering in the kotis of nayutas (nayuta: an ancient Indian unit of number, equivalent to one hundred million), who were progressing towards the One Vehicle and attained the patience of non-origination. At that time, in that kalpa, there was a Chakravartin king named Courageous Army, who possessed the seven treasures and ruled over the four continents. In Jambudvipa (Jambudvipa: the world we live in according to Buddhism), there was a great city, which had a circumference of sixty yojanas (yojana: an ancient Indian unit of distance, said to be about seven kilometers), and there were eighty thousand kotis of people living there, who were peaceful, happy, prosperous, and flourishing. Outside the city, there were seven moats, seven rows of trees, seven streets, seven flagpoles, and seven nets of bells, and a thousand gardens surrounded the magnificent city. Each garden was twenty yojanas in length and width, and each had seven walls, seven nets, and various decorations. Each place was decorated with exquisite treasures, like the abodes of the gods. Each garden also had one hundred ponds, with banks made of vaidurya (vaidurya: a type of gemstone), and steps paved with agate and mixed jade. Various flowers bloomed, and precious trees stood in rows. In the great city, the king's main palace was seven yojanas long, made of gold and blue gems, with precious poles around it, adorned with lapis lazuli, and covered with a net of mani jewels. Many tala trees (tala tree: a type of palm tree) shone brightly and beautifully. Twenty deep ponds surrounded the palace, with the bottom covered in pure gold and a gold net on top, with bridges made of mixed lapis lazuli and steps made of pure gold. In the ponds, utpala flowers (utpala flower: blue lotus), kumuda flowers (kumuda flower: red lotus), and pundarika flowers (pundarika flower: white lotus) bloomed everywhere. That Chakravartin king had two thousand concubines, sixty thousand sons, and his retinue, enjoying the five desires in the gardens. He secretly thought: 'The desires are impermanent and will soon decay, I should be determined to seek the Buddha Dharma. If I hear the Dharma and practice according to the teachings, it will enable me'

長夜利益安樂。』適思惟已，忽然有天現虛空中，告彼王言：『善哉丈夫！今有遍照如來出現於世，演說正法初中后善，王應速詣于彼佛所，當聞正法，令王長夜利益安樂，成就佛法圓滿佛法。』王聞天言踴躍歡喜，與其眷屬侍從圍繞，即往遍照如來之所。頭面禮足而白佛言：『世尊！以何等法能攝諸法善巧方便，能令梵行速得圓滿？我當修行。』如是問已，時彼如來廣為開示。王聞法已，與其眷屬悉舍安樂資生之具，恭敬供養遍照如來及諸大眾滿二萬歲，于遍照如來法中出家修行正法。以聞法故，於時獲得受法善根、持法善根、說法善根，有所聞法思惟不忘，無量功德精勤修習，乃發誓愿：『愿持如來三時正法，為諸眾生種種宣說。』作是愿已，于勝超劫諸如來所，一一親近供養承事。彼諸如來現前正法、中時正法、后時正法悉能受持，教化成熟四萬八千俱胝那由他眾生趣于阿耨多羅三藐三菩提，方便調伏無量眾生住于聲聞辟支佛乘。

「彼劫之中最後如來，號曰電光。勇猛軍比丘聞電光如來說法之時，獲無生忍。電光如來即為授記：『汝勇猛軍！于未來世供養無量千佛世尊，受持如來三時正法，利益無量無數眾生，安立百千俱胝那由他眾生於阿耨多羅三藐三菩提，無量眾生住聲聞乘。如是乃過阿僧祇劫，證

【現代漢語翻譯】現代漢語譯本：『爲了長久的利益和安樂。』他這樣思索之後，忽然有一位天神出現在空中，告訴國王說：『善哉，丈夫！現在有遍照如來（Buddha Vairochana，意為光明普照的佛）出現在世間，宣說正法，初善、中善、后善（指佛法的三個階段：戒律、禪定、智慧），國王您應該儘快前往那位佛陀的住所，聽聞正法，使您長久獲得利益和安樂，成就圓滿的佛法。』國王聽到天神的話，歡喜踴躍，帶著他的眷屬侍從，立即前往遍照如來的住所。他頂禮佛足，對佛說：『世尊！用什麼法能夠善巧方便地攝持一切法，能夠使梵行（brahmacarya，指清凈的修行生活）迅速圓滿？我將修行。』這樣問過之後，那位如來為他廣開示。國王聽聞佛法后，和他的眷屬一起捨棄了安樂和生活所需，恭敬供養遍照如來和所有大眾，長達兩萬年。在遍照如來的佛法中出家修行正法。因為聽聞佛法，當時就獲得了受法善根、持法善根、說法善根，所聽聞的佛法都能思惟不忘，精勤修習無量功德，於是發誓愿：『愿能受持如來三時正法（指佛陀的教法在不同時期的傳播），為一切眾生宣說種種法門。』發了這個愿之後，在勝超劫（kalpa，佛教時間單位，指極長的時間）中，在諸如來那裡，一一親近供養承事。那些如來現前正法、中時正法、后時正法，他都能受持，教化成熟四萬八千俱胝那由他（kotinayuta，佛教數字單位，表示極大的數量）眾生趨向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），方便調伏無量眾生安住于聲聞（sravaka，指聽聞佛法而修行的人）和辟支佛（pratyekabuddha，指獨自覺悟的修行者）乘。在那一劫的最後一位如來，名為電光如來（Buddha Vidyutprabha，意為光芒如電的佛）。勇猛軍比丘（Virya-sena，意為勇猛的軍隊）在聽聞電光如來說法時，獲得了無生忍（anutpattika-dharma-ksanti，指對法不生不滅的真理的領悟）。電光如來就為他授記：『你，勇猛軍！在未來世將供養無量千佛世尊，受持如來三時正法，利益無量無數眾生，安立百千俱胝那由他眾生於阿耨多羅三藐三菩提，無量眾生安住于聲聞乘。這樣經過阿僧祇劫（asamkhya-kalpa，佛教時間單位，指無數劫），證得……』

【English Translation】 English version: 『For the sake of long-lasting benefit and happiness.』 Having pondered thus, suddenly a deva (god) appeared in the sky and said to the king: 『Well done, O man! Now, the Tathagata Vairochana (the Buddha who illuminates everywhere) has appeared in the world, expounding the Dharma, which is good in the beginning, good in the middle, and good in the end (referring to the three stages of the Dharma: discipline, meditation, and wisdom). The king should quickly go to that Buddha's place, listen to the Dharma, so that the king may obtain long-lasting benefit and happiness, and achieve the complete Buddha Dharma.』 Hearing the deva's words, the king rejoiced and, with his retinue, immediately went to the place of the Tathagata Vairochana. He bowed at the Buddha's feet and said to the Buddha: 『O World-Honored One! By what Dharma can one skillfully and expediently encompass all Dharmas, and enable the Brahmacarya (the pure life of practice) to be quickly perfected? I will practice.』 Having asked this, the Tathagata extensively expounded the Dharma for him. After hearing the Dharma, the king, along with his retinue, abandoned their comforts and necessities, and respectfully made offerings to the Tathagata Vairochana and all the assembly for twenty thousand years. He left home in the Dharma of the Tathagata Vairochana and practiced the true Dharma. Because of hearing the Dharma, he then obtained the roots of good for receiving the Dharma, upholding the Dharma, and expounding the Dharma. He could contemplate and not forget what he had heard, diligently cultivated immeasurable merits, and then made a vow: 『May I uphold the Tathagata's Dharma of the three times (referring to the teachings of the Buddha in different periods) and proclaim various Dharma gates for all sentient beings.』 Having made this vow, in the Superior Transcendental Kalpa (an extremely long period of time), he approached, made offerings to, and served each of the Tathagatas. He was able to uphold the present Dharma, the middle Dharma, and the later Dharma of those Tathagatas, and he taught and matured forty-eight kotinayutas (a very large number in Buddhism) of sentient beings, leading them towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), and expediently subdued immeasurable sentient beings, establishing them in the Sravaka (those who hear the Dharma and practice) and Pratyekabuddha (those who attain enlightenment on their own) vehicles. English version: In that kalpa, the last Tathagata was named the Tathagata Vidyutprabha (the Buddha whose light is like lightning). The Bhikshu Virya-sena (the army of courage) attained the Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of phenomena) when he heard the Tathagata Vidyutprabha expounding the Dharma. The Tathagata Vidyutprabha then prophesied for him: 『You, Virya-sena! In the future, you will make offerings to immeasurable thousands of Buddhas, uphold the Tathagata's Dharma of the three times, benefit immeasurable and countless sentient beings, establish hundreds of thousands of kotinayutas of sentient beings in Anuttara-samyak-sambodhi, and immeasurable sentient beings in the Sravaka vehicle. After passing through asamkhya kalpas (countless kalpas), you will attain...』

阿耨多羅三藐三菩提，號曰無邊精進光明功德超勝王如來。其佛剎土積集無量清凈功德，安隱豐樂，人民充滿，多有聲聞及菩薩眾。其佛壽命至五小劫，滅后正法住一小劫，法教流佈天人受持，舍利塔廟遍諸剎土。』是故勝慧！諸菩薩摩訶薩於此清凈甚深之法，應當尊重受持修習，以法嚴具莊嚴其身，法莊嚴故證得如來金剛所成大那羅延堅固之身。假使三千大千世界一切眾生盡其軀力，而欲破壞堅固之身，乃無有能摧伏之者。一切世間天人阿修羅眾中，演法光明亦無有能敵論之者。若有眾生於此深法受持讀誦精勤修習，隨其意樂生於清凈大族姓家，乃至坐于菩提樹下，名稱具足、世界殊妙，不雜異道，尚無梵志遮羅迦名，況有惡見邪求之輩。諸不善法亦嘗未聞，寧有習行不善根者。能以足指放大光明，遍照無邊一切世界，一切眾生遇斯光者皆得安樂，當證阿耨多羅三藐三菩提。是故勝慧！若諸菩薩摩訶薩於我法中勤修行者，當獲如是殊勝功德。我若具說，不可窮盡。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！若有住斯菩薩道者勤修如是清凈深法，與空相應、寂靜相應，得法光明。以法光明，見一切法自性無異，性無異故所見清凈，見清凈故則無法見，亦無有法離自性見，法見清凈亦無清凈，無清凈者、無

【現代漢語翻譯】現代漢語譯本：'阿耨多羅三藐三菩提（無上正等正覺），其佛號為無邊精進光明功德超勝王如來。其佛的剎土積聚了無量清凈功德，安穩豐樂，人民眾多，有很多聲聞和菩薩眾。其佛的壽命長達五個小劫，滅度后正法住世一個小劫，佛法教義流傳，天人和人們都受持奉行，舍利塔廟遍佈各個剎土。』因此，勝慧！諸位菩薩摩訶薩對於這清凈甚深的佛法，應當尊重受持並修習，用佛法來莊嚴自身，因為佛法的莊嚴，可以證得如來金剛所成的大那羅延（力士）般堅固的身體。即使三千大千世界的一切眾生都用盡他們的力量，想要破壞這堅固的身體，也沒有誰能夠摧毀它。在一切世間的天人阿修羅眾中，演說佛法所發出的光明，也沒有誰能夠與之辯論抗衡。如果眾生能夠受持讀誦這甚深的佛法，並精勤修習，他們會隨自己的意願出生在清凈的大家族中，甚至會坐在菩提樹下，名號具足，世界殊勝美妙，不雜有其他異端邪說，連梵志（婆羅門）和遮羅迦（苦行外道）的名字都不會有，更何況是那些有惡見邪求的人呢？他們連不善的法都未曾聽聞，又怎麼會有修習不善根的行為呢？他們能夠用腳趾放出大光明，遍照無邊的一切世界，一切眾生遇到這光明都會得到安樂，並最終證得阿耨多羅三藐三菩提。因此，勝慧！如果各位菩薩摩訶薩在我的佛法中勤奮修行，就會獲得如此殊勝的功德。如果我詳細講述，那是說不完的。' 那時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！如果有人安住于菩薩道，勤奮修習如此清凈甚深的佛法，與空性相應，與寂靜相應，就能獲得佛法的光明。憑藉佛法的光明，就能看到一切法的自性沒有差異，因為自性沒有差異，所以所見是清凈的，因為所見清凈，所以就沒有法的執見，也沒有離開自性的執見，法的執見清凈也就沒有清凈，沒有清凈，也就沒有不

【English Translation】 English version: 'The Anuttara-samyak-sambodhi (supreme perfect enlightenment) is named the Tathagata (Thus Come One) King of Boundless Diligence, Light, Merit, and Transcendence. His Buddha-land is accumulated with immeasurable pure merits, peaceful and prosperous, filled with people, and has many Shravakas (Hearers) and Bodhisattvas. The Buddha's lifespan is five small kalpas (eons), and after his extinction, the true Dharma will remain for one small kalpa. The Dharma teachings will spread, and gods and humans will uphold them. Relic stupas and temples will be all over the Buddha-lands.』 Therefore, O Superior Wisdom! All Bodhisattva-Mahasattvas should respect, uphold, and practice this pure and profound Dharma, using the Dharma to adorn their bodies. Because of the adornment of the Dharma, they will attain the Vajra (diamond) body of the Tathagata, as firm as Narayana (a powerful deity). Even if all beings in the three thousand great thousand worlds were to exhaust their strength to destroy this firm body, none would be able to subdue it. Among all the gods, humans, and Asuras (demigods) in the world, there is no one who can rival the light of the Dharma that is preached. If beings uphold, recite, and diligently practice this profound Dharma, they will be born into pure and noble families according to their wishes, and even sit under the Bodhi tree. Their names will be complete, their worlds will be wonderful, and they will not be mixed with other heterodox paths. There will not even be the names of Brahmins (priests) or Charakas (ascetics), let alone those with evil views and wrong pursuits. They will never have heard of unwholesome dharmas, so how could they practice unwholesome roots? They will be able to emit great light from their toes, illuminating all boundless worlds. All beings who encounter this light will attain peace and happiness, and will attain Anuttara-samyak-sambodhi. Therefore, O Superior Wisdom! If all Bodhisattva-Mahasattvas diligently practice in my Dharma, they will obtain such supreme merits. If I were to describe them in detail, they would be inexhaustible.』 At that time, the World Honored One said to the Bodhisattva-Mahasattva Boundless Wisdom: 『O Boundless Wisdom! If there are those who abide in the Bodhisattva path and diligently practice such pure and profound Dharma, corresponding to emptiness and corresponding to tranquility, they will obtain the light of the Dharma. With the light of the Dharma, they will see that the self-nature of all dharmas is not different. Because the self-nature is not different, what is seen is pure. Because what is seen is pure, there is no view of dharmas, nor is there a view separate from self-nature. The view of dharmas being pure also has no purity, and without purity, there is no non-

清凈時，能得清凈智之境界。見諸法界非界非非界，界見清凈，遠離諸界種種性想，離性想故於界理趣秘密言辭而能覺了，亦能遍知諸法非界，以見法界無差別故、不可壞故、不變異故，便獲一切法界理趣善巧方便。以善方便遍能了知法界理趣，以等持力于諸法界差別理趣隨順能入。住此行時，以一切法善巧方便，於一切法無住無著，無所著故能於一切法界理趣隨其所應種種開示。等持力故，復能出生靜慮解脫等持等至，遊戲神通變一為多變多為一，山石墻壁飛行自在而無掛礙。善巧能知四界和合不住于界，知一切界與空界合，于虛空界無著無系，以界和合善巧智故。於一切界方便修習，以修習故決了水界，能於水界或令起煙、或令發焰、或復于中煙焰俱熾，乃至無量種種變現，為諸眾生作大饒益。以能安住法界理趣善巧方便而無所動，隨其意樂，隨何佛剎能于諸有轉胎藏形受化生身，常見十方一切世界諸佛如來。彼諸如來，如是名號、如是族姓、如是眾會、如是說法、悉分別知。」

爾時眾中復有菩薩摩訶薩名無邊勝，前白佛言：「世尊！諸菩薩摩訶薩住何等法，如佛所說能得如是最勝功德？」

爾時世尊告無邊勝菩薩摩訶薩言：「無邊勝！諸菩薩摩訶薩於一切法無所住者，如我所說，能得如是最勝功

【現代漢語翻譯】現代漢語譯本：當內心清凈時，就能獲得清凈智慧的境界。能見到諸法界（一切事物存在的範圍）既不是界（有界限），也不是非界（沒有界限），對於界的理解是清凈的，遠離了對各種界限的執著和想像。因為遠離了這些執著和想像，所以能夠覺悟到關於界限的道理和秘密言辭，也能普遍地認識到諸法並非有界限，因為見到法界沒有差別、不可破壞、不會改變。因此，就能獲得一切法界道理的善巧方便。憑藉這些善巧方便，就能普遍地了解法界的道理，憑藉禪定的力量，能夠隨順地進入諸法界差別的道理。當安住于這種修行時，憑藉對一切法的善巧方便，對於一切法既不執著也不貪戀，因為沒有執著，所以能夠根據一切法界的道理，適當地進行各種開示。憑藉禪定的力量，還能產生禪定、解脫、等持、等至等境界，能夠遊戲神通，將一變為多，將多變為一，在山石墻壁中自由穿行而沒有障礙。善巧地知道四大（地、水、火、風）和合而不住于界限，知道一切界與空界相合，對於虛空界沒有執著和束縛，因為有對界限和合的善巧智慧。對於一切界方便地進行修習，因為修習的緣故，能夠決斷水界，能在水界中或令起煙、或令發火、或令煙火同時熾盛，乃至無量種種變化，為眾生帶來巨大的利益。因為能夠安住於法界道理的善巧方便而不動搖，隨其意願，在任何佛剎（佛所居住的國土）都能轉胎藏形（通過母胎出生）而受化生身（非胎生、卵生、濕生），常見十方一切世界的諸佛如來。那些如來，他們的名號、族姓、集會、說法，都能分別知曉。這時，大眾中又有一位菩薩摩訶薩（偉大的菩薩）名叫無邊勝，向前對佛說：『世尊！諸位菩薩摩訶薩安住于什麼樣的法，才能像您所說的那樣獲得如此殊勝的功德？』這時，世尊告訴無邊勝菩薩摩訶薩說：『無邊勝！諸位菩薩摩訶薩對於一切法都沒有執著，就像我所說的那樣，才能獲得如此殊勝的功德。』

【English Translation】 English version: When the mind is pure, one can attain the realm of pure wisdom. One sees that the realms of all dharmas (the scope of existence of all things) are neither realms (with boundaries) nor non-realms (without boundaries). The understanding of realms is pure, free from attachment and imagination regarding various boundaries. Because one is free from these attachments and imaginations, one can awaken to the principles and secret words about boundaries, and can also universally recognize that dharmas are not bounded, because one sees that the dharma realm has no difference, is indestructible, and does not change. Therefore, one can obtain skillful means of all dharma realm principles. With these skillful means, one can universally understand the principles of the dharma realm, and with the power of samadhi (meditative concentration), one can enter the principles of the differences of the dharma realm accordingly. When abiding in this practice, with skillful means of all dharmas, one is neither attached nor greedy to all dharmas. Because there is no attachment, one can appropriately give various teachings according to the principles of all dharma realms. With the power of samadhi, one can also produce states such as dhyana (meditation), liberation, samadhi, and samapatti (attainment), and can play with supernatural powers, transforming one into many, and many into one, freely passing through mountains, rocks, and walls without hindrance. One skillfully knows that the four elements (earth, water, fire, and wind) combine without abiding in boundaries, and knows that all realms combine with the space realm. One has no attachment or bondage to the space realm, because one has the skillful wisdom of the combination of realms. One practices all realms skillfully, and because of practice, one can determine the water realm, and can cause smoke to arise in the water realm, or cause fire to ignite, or cause both smoke and fire to blaze simultaneously, and even countless transformations, bringing great benefits to sentient beings. Because one can abide in the skillful means of the dharma realm principles without wavering, according to one's wishes, in any Buddha-land (the land where a Buddha resides), one can transform from a womb-born form (born through a mother's womb) to a miraculously born form (not born from a womb, egg, or moisture), and often see all the Buddhas and Tathagatas (Buddhas) of all worlds in the ten directions. Those Tathagatas, their names, clans, assemblies, and teachings, can all be known separately. At that time, among the assembly, there was another Bodhisattva Mahasattva (great Bodhisattva) named Boundless Victory, who stepped forward and said to the Buddha: 'World Honored One! What kind of dharma do the Bodhisattva Mahasattvas abide in to obtain such supreme merits as you have described?' At that time, the World Honored One said to the Bodhisattva Mahasattva Boundless Victory: 'Boundless Victory! The Bodhisattva Mahasattvas who have no attachment to all dharmas, as I have said, can obtain such supreme merits.'

德。無邊勝！諸菩薩摩訶薩若住於色受想行識、若住地界水界火界風界空界、若住欲界色界無色界，我於此經則不說有斯諸功德。然諸菩薩摩訶薩於一切法而無所住，不入不出，故我說彼當得無邊大功德海。何以故？諸菩薩摩訶薩無有少法可得可住，亦無少法若入若出，善能安住諸法理趣而無所動。何以故？諸菩薩摩訶薩無住無動，以無動故無高無下，無高下故遠離於高不住于下，以不住故名善處住，善處住者于無處住，無處住者不住于處。諸菩薩摩訶薩不于少法若有安立、若有積集，無處無住、無起無作。何以故？處不可得。以無處故則無分別，無分別故不動處住如法界住。無有處住則無有住，于處無處無所執著名為善住。無邊勝！諸菩薩摩訶薩於法理趣而安住者，如是安立住于無住。無住處住，見一切法無有分別，住于如是無分別行。以如是行，見一切法而無所動，則與如理而住相應、則與如理不動相應、則與如理不取相應。」

爾時世尊而說偈言：

「菩薩正憶念，　　于義善思惟，　不住諸法中，　　說名為智者。　未曾有少法，　　可為安立者，　以無安立故，　　無畏而發趣。　不立於諸色，　　亦不立諸受，　諸想及諸行，　　識等亦如是。　不住于諸蘊，　　諸界及諸處，　

【現代漢語翻譯】現代漢語譯本：德。無邊勝（佛陀對菩薩的稱呼）！如果菩薩摩訶薩（偉大的菩薩）執著於色（物質）、受（感受）、想（概念）、行（意志）、識（意識），或者執著于地界（地元素）、水界（水元素）、火界（火元素）、風界（風元素）、空界（空間元素），或者執著于欲界（慾望的領域），我不會說他們能從這部經中獲得這些功德。然而，如果菩薩摩訶薩對一切法（所有事物）都沒有執著，不陷入也不脫離，我才說他們將獲得無邊的大功德海。為什麼呢？因為菩薩摩訶薩沒有可以獲得或執著的少許法，也沒有可以陷入或脫離的少許法，他們善於安住于諸法的真理，而不動搖。為什麼呢？因為菩薩摩訶薩沒有執著，也沒有動搖，因為沒有動搖，所以沒有高下之分，沒有高下之分，所以遠離高處，不執著于低處，因為不執著，所以稱為善處住，善處住就是安住于無處，安住于無處就是不執著于處所。菩薩摩訶薩不于任何少許法有所安立或積聚，他們無處可住，無所起作。為什麼呢？因為處所是不可得的。因為沒有處所，所以沒有分別，沒有分別，所以安住于不動之處，如同安住於法界（真理的領域）。沒有處所的安住就是沒有安住，對於處所和無處所都沒有執著，這稱為善住。無邊勝！如果菩薩摩訶薩安住於法的真理，他們就是這樣安立於無住。安住于無住之處，看到一切法都沒有分別，安住于這樣的無分別的修行。通過這樣的修行，看到一切法而不動搖，就與如理而住相應，就與如理不動相應，就與如理不執著相應。

那時，世尊說了偈語：

菩薩正確地憶念，對於真理善於思考，不住在諸法之中，被稱為有智慧的人。從來沒有少許法，可以被安立的，因為沒有安立，所以無畏地前進。不執著于諸色，也不執著于諸受，諸想和諸行，識等也是如此。不住于諸蘊（五蘊，構成個體的五種要素），諸界（十八界，構成經驗的十八種要素）和諸處（十二處，構成感知的十二種要素），

【English Translation】 English version: O Virtue, Boundless Victor (a term used by the Buddha to address Bodhisattvas)! If Bodhisattva Mahasattvas (great Bodhisattvas) dwell in form (materiality), sensation, perception, mental formations, and consciousness, or if they dwell in the earth element, water element, fire element, wind element, space element, or if they dwell in the desire realm, I would not say that they would gain these merits from this sutra. However, if Bodhisattva Mahasattvas have no attachment to all dharmas (all things), neither entering nor exiting, then I say that they will attain a boundless ocean of great merit. Why is that? Because Bodhisattva Mahasattvas have no dharma, however small, that can be attained or clung to, nor any dharma, however small, that can be entered or exited. They are skilled at dwelling in the truth of all dharmas without wavering. Why is that? Because Bodhisattva Mahasattvas have no attachment and no wavering. Because there is no wavering, there is no high or low. Because there is no high or low, they are far from the high and do not cling to the low. Because they do not cling, it is called dwelling in a good place. Dwelling in a good place is dwelling in no place. Dwelling in no place is not clinging to a place. Bodhisattva Mahasattvas do not establish or accumulate any dharma, however small. They have no place to dwell, and nothing to do. Why is that? Because a place is unattainable. Because there is no place, there is no discrimination. Because there is no discrimination, they dwell in an unmoving place, just as they dwell in the dharma realm (the realm of truth). Dwelling without a place is not dwelling. Having no attachment to place or no place is called good dwelling. O Boundless Victor! If Bodhisattva Mahasattvas dwell in the truth of dharma, they are thus established in non-dwelling. Dwelling in the place of non-dwelling, they see all dharmas without discrimination, and dwell in such a practice of non-discrimination. Through such practice, seeing all dharmas without wavering, they are in accordance with dwelling in accordance with truth, in accordance with non-wavering in accordance with truth, and in accordance with non-attachment in accordance with truth.

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

Bodhisattvas correctly remember, And contemplate well on the meaning, Not dwelling in any dharmas, Are called wise ones. There has never been any dharma, That can be established, Because there is no establishment, They proceed fearlessly. They do not cling to forms, Nor do they cling to sensations, Perceptions and mental formations, Consciousness and so on are the same. They do not dwell in the skandhas (the five aggregates that constitute an individual), the dhatus (the eighteen elements that constitute experience), and the ayatanas (the twelve bases of perception),

若處若非處，　　亦常無所住。　不住于地界，　　亦不住水界，　火界及風界，　　亦常無所住。　不住于欲界，　　色界無色界，　得無安立故，　　不住於三界。　及以虛空界，　　于彼無所住，　以無有所住，　　平等而發趣。　故無有少法，　　于中而可住，　若得無所住，　　斯為妙智者。　妙智無所住，　　無住為菩薩，　能得如是住，　　則住法界中。　無住相應故，　　彼常能善住，　無住無依止，　　於法得安住。　若得不依止，　　則常無所動，　不入亦不出，　　平等善安住。　於法如是住，　　斯為勇猛者，　一切法無高，　　一切法無下。　如是無所動，　　法界善安住，　安住不動故，　　便得無上住。　不住住相應，　　斯為勇猛者，　不住于住處，　　于處無所動。　成就無住處，　　而得善安住，　若處若非處，　　一切無所動。　住于不動處，　　乃名為不動，　若住不動處，　　一切無所住。　不念處非處，　　常住無分別，　不住于處故，　　則無有所動。　于處無所動，　　一切得無住，　若得不住處，　　處非處不動。　若於處不動，　　乃善住于處，　善住處安住，　　則住無所住，　能見一切

【現代漢語翻譯】現代漢語譯本無論在何處或不在何處，都應常無所住。不住于地界（四大元素之一，堅硬性），也不住於水界（四大元素之一，流動性），不住於火界（四大元素之一，熱能），以及風界（四大元素之一，運動性），也應常無所住。不住于欲界（眾生因慾望而輪迴的世界），無，因為已證得無安立（無所依附）的境界，所以不住於三界（欲界、色界、無色界）。以及虛空界（無物質存在的空間），於此也無所住，因為無所住，所以能平等地發起行動。因此沒有任何少許的法（事物或現象），可以在其中停留，如果能證得無所住，這就是真正的智者。妙智（卓越的智慧）無所住，無住即是菩薩（覺悟的有情），能證得這樣的住處，就安住在法界（一切法的真實本性）之中。因為與無住相應，所以他能常善安住，無住無所依止，於法（真理）中得安住。如果能證得不依止，就能常無所動搖，不入也不出，平等地善安住。能如此安住於法，就是真正的勇猛者，一切法無高下之分，如此無所動搖，就能善安住在法界，因為安住不動，便能證得無上住（最高的安住）。不住于住處，卻與住相應，這就是真正的勇猛者，不住于住處，于任何處都無所動搖。成就無住處，而得善安住，無論在何處或不在何處，一切都無所動搖。安住于不動之處，才稱為不動，如果安住于不動之處，則一切都無所住。不念及處與非處，常住于無分別，因為不住于處，所以無所動搖。于處無所動搖，一切都得無住，如果能證得不住處，則處與非處都不動搖。如果於處不動搖，才能善安住于處，善安住于處，則安住于無所住，能見一切。

【English Translation】 English version Whether in a place or not in a place, one should always dwell without abiding. Not abiding in the earth element (one of the four great elements, solidity), nor abiding in the water element (one of the four great elements, fluidity), Not abiding in the fire element (one of the four great elements, heat), and the wind element (one of the four great elements, motion), one should also always dwell without abiding. Not abiding in the desire realm (the world where beings are bound by desires), without, Because one has attained the state of no establishment (no attachment), therefore one does not abide in the three realms (desire realm, form realm, formless realm). And the space realm (space where no matter exists), one does not abide there either, Because there is no abiding, one can equally initiate action. Therefore, there is no slightest dharma (thing or phenomenon) in which one can dwell, If one can attain non-abiding, that is the true wise one. Sublime wisdom (excellent wisdom) does not abide, non-abiding is a Bodhisattva (an enlightened being), If one can attain such a dwelling, one dwells in the dharma realm (the true nature of all dharmas). Because it corresponds with non-abiding, one can always dwell well, Non-abiding without reliance, one dwells in the dharma (truth). If one can attain non-reliance, one can always be unmoving, Neither entering nor exiting, one dwells equally and well. To dwell in the dharma in this way is to be truly courageous, All dharmas have no high or low, Being unmoving in this way, one can dwell well in the dharma realm, Because one dwells without moving, one attains the supreme dwelling (the highest dwelling). Not dwelling in a dwelling place, yet corresponding with dwelling, this is the truly courageous one, Not dwelling in a dwelling place, one is unmoving in any place. Accomplishing the non-dwelling place, one attains good dwelling, Whether in a place or not in a place, one is unmoving in everything. Dwelling in the unmoving place is called unmoving, If one dwells in the unmoving place, then one does not abide in anything. Not thinking of place or non-place, one always dwells without discrimination, Because one does not dwell in a place, therefore one is unmoving. Being unmoving in a place, one attains non-abiding in everything, If one can attain the non-dwelling place, then place and non-place are unmoving. If one is unmoving in a place, then one can dwell well in a place, Dwelling well in a place, one dwells in non-dwelling, One can see everything.

法，　　住法相應住。　如是見諸法，　　種種無所住，　無住無安住，　　善巧於法住。　常住于諸法，　　而無有分別，　離諸分別故，　　斯為不動者。　若能住不動，　　於行無分別，　遠離處非處，　　斯為觀察者。　若能觀不動，　　一切無所動，　諸法常平等，　　如是而發趣。　如理住相應，　　如理而不動，　得無動處者，　　常住于無處。」

爾時無邊勝菩薩摩訶薩復白佛言：「希有世尊！乃能安立諸菩薩摩訶薩於法理趣，無有繫縛、無有解脫。世尊！諸菩薩摩訶薩於法理趣善巧安立，不與少法若相應若不相應、若和合若不和合、若攝取若不攝取、若有所歸若無所歸、若貪離貪、若瞋離瞋。世尊！諸菩薩摩訶薩於一切法理趣之中善巧安立，設有眾生供養恭敬，不生貪愛毀辱逼惱，不生瞋恚，無種種想，離一切法。不見少法能與少法若相應若不相應，超過相應不相應故。遠離相應不相應想，了知相應不相應想。超過了知，不于少法若進若退、若有所趣若無所趣而作相應。於一切法理趣之中而無妄念，亦無所取，以善方便不壞法性。世尊！諸菩薩摩訶薩於一切法如是住時，能以善巧宣說一切法界理趣，一切佛法速得圓滿。」

爾時世尊告無邊慧菩薩摩訶薩言：「無

【現代漢語翻譯】現代漢語譯本『法』（dharma，指宇宙的真理或規律），應與『住法』（dharma-sthiti，指安住於法）相應而住。如此觀察諸法，種種皆無所執著。不住于任何事物，也不安住于任何事物，善巧地安住於法。常住于諸法之中，而無任何分別。因為遠離了分別，這便是『不動者』（acala，指心不為外境所動搖的人）。如果能夠安住于不動，對於一切行為都不分別。遠離『處』（sthāna，指正確的處所）與『非處』（asthāna，指不正確的處所），這便是『觀察者』（darśaka，指能如實觀察的人）。如果能夠觀察不動，一切都無所動搖。諸法恒常平等，如此而發起修行。如理安住于相應，如理而不動搖。獲得不動之處的人，常住于無處可住的境界。

這時，無邊勝菩薩摩訶薩（Anantavijaya Bodhisattva Mahāsattva）再次對佛說：『希有啊，世尊！您能安立諸菩薩摩訶薩於法理趣（dharma-nyāya，指法的真理和道理），使其無有繫縛，也無有解脫。世尊！諸菩薩摩訶薩善巧地安立於法理趣，不與任何少法相應或不相應，不和合或不和合，不攝取或不攝取，不有所歸或無所歸，不貪著或離貪，不嗔恨或離嗔。世尊！諸菩薩摩訶薩善巧地安立於一切法理趣之中，即使有眾生供養恭敬，也不生貪愛；即使被毀辱逼惱，也不生嗔恚，沒有種種妄想，遠離一切法。他們不見任何少法能與任何少法相應或不相應，因為他們超越了相應與不相應。他們遠離相應與不相應的想法，了知相應與不相應的想法。他們超越了知，不于任何少法有所進退，不有所趣或無所趣，而作相應。他們於一切法理趣之中沒有妄念，也沒有執取，以善巧方便不破壞法的本性。世尊！諸菩薩摩訶薩如此安住於一切法時，能以善巧方便宣說一切法界理趣，一切佛法迅速圓滿。』

這時，世尊告訴無邊慧菩薩摩訶薩（Anantamati Bodhisattva Mahāsattva）說：『無邊慧，』

【English Translation】 English version 'Dharma' (the truth or law of the universe) should be lived in accordance with 'dharma-sthiti' (abiding in the dharma). Thus seeing all dharmas, there is no attachment to any of them. Not abiding in anything, nor dwelling in anything, skillfully abiding in the dharma. Always abiding in all dharmas, without any discrimination. Because of being free from discrimination, this is called 'the immovable one' (acala, referring to one whose mind is not disturbed by external circumstances). If one can abide in immovability, there is no discrimination towards any action. Being free from 'sthāna' (the right place) and 'asthāna' (the wrong place), this is called 'the observer' (darśaka, referring to one who can observe truthfully). If one can observe immovability, everything is unmoving. All dharmas are always equal, and thus one initiates practice. Abiding in accordance with reason, abiding without moving. One who attains the place of immovability, always abides in a state where there is no place to abide.

At that time, Anantavijaya Bodhisattva Mahāsattva again said to the Buddha: 'It is rare, O World Honored One! You are able to establish all Bodhisattva Mahāsattvas in the dharma-nyāya (the truth and reason of the dharma), so that they are without bondage and without liberation. O World Honored One! The Bodhisattva Mahāsattvas are skillfully established in the dharma-nyāya, not being in accordance or not in accordance with any small dharma, not being in union or not in union, not grasping or not grasping, not having a refuge or not having a refuge, not being attached or detached, not being angry or free from anger. O World Honored One! The Bodhisattva Mahāsattvas are skillfully established in the dharma-nyāya of all dharmas, even if there are beings who make offerings and show respect, they do not generate greed; even if they are insulted and harassed, they do not generate anger, they have no various thoughts, and they are free from all dharmas. They do not see any small dharma that can be in accordance or not in accordance with any other small dharma, because they have transcended accordance and non-accordance. They are free from the idea of accordance and non-accordance, and they understand the idea of accordance and non-accordance. They have transcended understanding, and they do not advance or retreat in any small dharma, nor do they have any direction or no direction, and thus they do not make any accordance. In the dharma-nyāya of all dharmas, they have no false thoughts, nor do they grasp anything, and with skillful means, they do not destroy the nature of dharma. O World Honored One! When the Bodhisattva Mahāsattvas abide in all dharmas in this way, they can skillfully expound the dharma-nyāya of all dharma realms, and all Buddha dharmas will quickly be perfected.'

At that time, the World Honored One said to Anantamati Bodhisattva Mahāsattva: 'Anantamati,'

邊慧！諸菩薩摩訶薩于佛法中無所安立、無所住時，則見佛法無有安立、無有所住，亦無勝住、亦無遍住，見佛法住不傾動故、不流轉故、不變異故，一切法界相應而住，乃名一切法界理趣善巧安立。無邊慧！諸菩薩摩訶薩于佛法中，無住無不住、無勝住無遍住、無處住無非處住，亦無所動，亦無分別、無勝分別、無遍分別，乃名一切法界理趣善巧安立。無邊慧！諸菩薩摩訶薩不見少法能與少法而為安立，亦不見有一切法處為勝安立，亦無分別、無勝分別、無遍分別，乃名一切法界理趣善巧安立。無邊慧！諸菩薩摩訶薩不見少法若住若去，亦無分別、無勝分別、無遍分別，見一切法如凈虛空，光明顯照遠離煩惱，於一切法光明照故，乃名一切法界理趣得善方便不以安立而觀法界。何以故？不於法界少安立故。譬如虛空及以風界無有處所，亦無可見、無安立處、無依止處、無可示現。法界亦爾，無可入處、無可見處、無安立處、無依止處，亦無了知、亦無示現。諸菩薩摩訶薩無示現故，與如如界相應而住。無邊慧！一切法界無生無命無老無死、無升無沈無示現界，是為法界。無變異界是為法界，而法界者遍一切處。無邊慧！法界無去亦無去處，無去處故乃名法界相應而住。如如法界于中無處亦無非處。何以故？如如法界

、如如自性無所有故。

「無邊慧！諸菩薩摩訶薩聞我此說，則於一切法界理趣便獲無邊大法光明。以法光明得無生忍，速能圓滿如來十力、十八不共、一切佛法。為欲成熟一切眾生廣大善根勝資糧故、如來種性無斷絕故，速詣道場轉於法輪，蔽諸魔宮摧伏異論，作善丈夫大師子吼，為諸眾生演說妙法，隨其樂欲、隨其志願、隨其發趣正解脫故，皆令趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「一切菩薩，　　不住諸法，　　于佛法中，　無所安立。　　一切菩薩，　　無安立故，　于佛法中，　　無畏發趣。　　一切菩薩，　見諸佛法，　　無住無處，　　妙善安立。　一切菩薩，　　不住于處，　　能見諸法，　無住無退。　　一切菩薩，　　見法無住，　不動佛法，　　不求佛法。　　一切菩薩，　見法不異，　　不動佛法，　　亦不推尋。　一切菩薩，　　見法如是，　　於法善巧，　方便而住。　　一切菩薩，　　見常平等，　不住佛法，　　亦非不住，　　常無住處，　亦非無處，　　常不分別，　　非不分別，　種種分別，　　常無所有。　　一切菩薩，　無住相應，　　于諸時處，　　而無所動。　一切菩薩，　　於法理趣，　　平等住時，

【現代漢語翻譯】現代漢語譯本『如如自性』（指事物本來的、不變的性質）因為沒有任何實在的自體存在。『無邊慧』（菩薩名）！諸位菩薩摩訶薩（大菩薩）聽聞我這樣說，就會在一切法界（宇宙萬法）的道理和趣味中獲得無邊的大法光明。憑藉這法光明，他們能證得無生法忍（對一切法不生不滅的領悟），迅速圓滿如來的十力（如來所具有的十種力量）、十八不共法（佛獨有的十八種功德）、以及一切佛法。爲了成熟一切眾生廣大的善根和殊勝的資糧，爲了如來種性（佛的傳承）不被斷絕，他們會迅速前往道場，轉動法輪（宣講佛法），遮蔽魔宮（魔的勢力），摧毀外道的邪說，發出大丈夫的獅子吼（無畏的說法），為眾生演說微妙的佛法，隨順他們的喜好、願望和追求，使他們獲得真正的解脫，最終都趨向于阿耨多羅三藐三菩提（無上正等正覺）。』這時，世尊說了偈頌：『一切菩薩，不住于諸法，在佛法中，無所安立。一切菩薩，因為沒有安立，在佛法中，無畏地發起修行。一切菩薩，見到諸佛的教法，無所住，無處可住，微妙而善巧地安立。一切菩薩，不住于任何處所，能見到諸法，無所住，無所退轉。一切菩薩，見到法無所住，不動搖佛法，也不去追求佛法。一切菩薩，見到法不異，不動搖佛法，也不去推尋。一切菩薩，見到法就是這樣，對於法善巧，方便而住。一切菩薩，見到常恒平等，不住于佛法，也不是不住，常無住處，也不是無處，常不分別，也不是不分別，種種分別，常無所有。一切菩薩，與無住相應，在任何時處，都不會動搖。一切菩薩，在法理的趣味中，平等安住時，』

【English Translation】 English version 『Suchness』 (the inherent, unchanging nature of things) has no self-nature because it has no inherent existence. 『Boundless Wisdom』 (a Bodhisattva's name)! When the Bodhisattva Mahasattvas (great Bodhisattvas) hear me say this, they will obtain boundless great Dharma light in the principles and interests of all Dharma realms (the universe and all its phenomena). With this Dharma light, they will attain the forbearance of non-origination (the realization that all dharmas neither arise nor cease), quickly perfecting the Tathagata's ten powers (ten powers of the Buddha), eighteen unique qualities (eighteen unique virtues of the Buddha), and all Buddha dharmas. In order to mature the vast roots of goodness and excellent resources of all sentient beings, and to ensure that the Tathagata lineage (the lineage of the Buddha) is not severed, they will quickly go to the Bodhi-mandala (place of enlightenment), turn the Dharma wheel (preach the Dharma), obscure the demon palaces (the power of demons), destroy the heterodox views of outsiders, roar the lion's roar of a great man (fearless preaching), and expound the wonderful Dharma for sentient beings, according to their preferences, wishes, and pursuits, so that they may attain true liberation and ultimately move towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment).』 At that time, the World Honored One spoke these verses: 『All Bodhisattvas, do not abide in any dharmas, and in the Buddha Dharma, have nothing to establish. All Bodhisattvas, because they have no establishment, in the Buddha Dharma, fearlessly initiate practice. All Bodhisattvas, seeing the teachings of all Buddhas, have no abode, no place to abide, and establish themselves subtly and skillfully. All Bodhisattvas, not abiding in any place, can see all dharmas, without abiding, without retreating. All Bodhisattvas, seeing that dharmas have no abode, do not move the Buddha Dharma, nor do they seek the Buddha Dharma. All Bodhisattvas, seeing that dharmas are not different, do not move the Buddha Dharma, nor do they investigate. All Bodhisattvas, seeing that dharmas are like this, are skillful in dharmas, and abide with skillful means. All Bodhisattvas, seeing constancy and equality, do not abide in the Buddha Dharma, nor do they not abide, always having no abode, nor not having an abode, always not discriminating, nor not discriminating, all kinds of discriminations, always having nothing. All Bodhisattvas, in accordance with non-abiding, in any time and place, will not be moved. All Bodhisattvas, when abiding equally in the interests of the Dharma principles,』

名為善住。　　一切菩薩，　　於法理趣，　不見少法，　　可平等住。　　一切菩薩，　能見諸法，　　無有處所，　　亦不離處，　得無所動，　　亦無親近。　　一切菩薩，　於一切法，　　理趣善巧，　　方便安住，　住無所住，　　名為菩薩。　　一切菩薩，　不于少法，　　若去若來，　　分別而住，　爾時乃住，　　諸法理趣。　　一切菩薩，　於法理趣，　　種種安住，　　能起無邊，　大法光明。　　以法光明，　　住平等見，　見一切法，　　及法理趣，　　如凈虛空，　如影如像，　　平等無垢。　　一切菩薩，　于見了知，　　亦無了知，　　遠離自性。　一切菩薩，　　如是觀察，　　於一切法，　理趣而住，　　能於法界，　　堅固勤修，　說名法界，　　理趣方便。　　一切菩薩，　不住法界，　　觀諸法界，　　畢竟非有。　一切菩薩，　　決了法界，　　見一切法，　如虛空風，　　無有安立，　　遍一切處。　法界亦爾，　　遍一切處，　　法界難思，　無可示現。　　于諸智者，　　不作親近，　無示現界，　　乃為法界，　　無有住處，　名為住者。　　法界無生，　　無命無老，　無死無沈，　　亦無出離。　　法

【現代漢語翻譯】現代漢語譯本名為善住（Shanzhu，菩薩名）。一切菩薩，對於法理的真諦，不見有絲毫的法，可以平等安住。一切菩薩，能見到諸法，沒有固定的處所，也不離開處所，達到無所動搖，也沒有親近執著。一切菩薩，對於一切法的理趣善於通曉，方便安住，安住于無所住，這稱為菩薩。一切菩薩，不對於任何少許的法，執著于去或來，分別而住，那時才真正安住于諸法的理趣。一切菩薩，對於法理的真諦，以種種方式安住，能生起無邊的，大法光明。以法光明，安住于平等的見解，見到一切法，以及法的理趣，如同清凈的虛空，如同影子和影像，平等而無垢染。一切菩薩，對於所見所知，也無所了知，遠離了自性。一切菩薩，如此觀察，對於一切法的理趣而安住，能在法界中，堅定勤勉地修行，這被稱為法界的理趣方便。一切菩薩，不住於法界，觀察諸法界，畢竟是空無的。一切菩薩，決斷了知法界，見到一切法，如同虛空中的風，沒有固定的安立，遍及一切處。法界也是如此，遍及一切處，法界難以思議，無法示現。對於有智慧的人，不作親近，沒有示現的界限，才是法界，沒有住處，這稱為安住者。法界無生，無命無老，無死無沉淪，也沒有出離。

【English Translation】 English version Named Shanzhu (善住, a Bodhisattva's name). All Bodhisattvas, regarding the true essence of Dharma, do not see any Dharma in which they can dwell equally. All Bodhisattvas can see all Dharmas, without a fixed location, nor apart from any location, attaining immovability, and without attachment. All Bodhisattvas, being skillful in the true essence of all Dharmas, dwell with skillful means, dwelling in non-dwelling, this is called a Bodhisattva. All Bodhisattvas, do not cling to any small Dharma, whether going or coming, dwelling with discrimination, only then do they truly dwell in the true essence of all Dharmas. All Bodhisattvas, dwelling in various ways in the true essence of Dharma, can generate boundless, great Dharma light. With the Dharma light, they dwell in equal view, seeing all Dharmas, and the true essence of Dharma, like pure space, like shadows and images, equal and without defilement. All Bodhisattvas, regarding what is seen and known, also have no knowing, being apart from self-nature. All Bodhisattvas, observing in this way, dwell in the true essence of all Dharmas, and can diligently cultivate in the Dharmadhatu (法界, the realm of Dharma), this is called the skillful means of the true essence of the Dharmadhatu. All Bodhisattvas, do not dwell in the Dharmadhatu, observing all Dharmadhatus, which are ultimately empty. All Bodhisattvas, having determined and understood the Dharmadhatu, see all Dharmas, like the wind in space, without fixed establishment, pervading all places. The Dharmadhatu is also like this, pervading all places, the Dharmadhatu is inconceivable, and cannot be demonstrated. For the wise, not being attached, without a demonstrated boundary, this is the Dharmadhatu, without a dwelling place, this is called the dweller. The Dharmadhatu is unborn, without life, without old age, without death, without sinking, and without liberation.

界難思，　無來無去，　　法界非蘊，　　非界非處，　亦不離處，　　而無所動。　　法界如如，　自性非有。　　一切菩薩，　　如是了知，　法界難思，　　得法光明。　　由是發趣，　往詣道場，　　而於佛法，　　無有疑惑，　不為所動，　　以法光明，　　令諸眾生，　獲大安樂。

「無邊慧！諸菩薩摩訶薩能于如是甚深之法勤修行者，乃得如是大法光明，以此智慧而發趣于阿耨多羅三藐三菩提。

大寶積經卷第二十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十五

大唐三藏菩提流志奉　詔譯被甲莊嚴會第七之五

「複次無邊慧！我念往昔過二阿僧祇劫，爾時有佛出現世間，號曰月燈王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名甘露，國名清凈。彼佛世界頗梨所成，常有光明遍照其土，若有眾生遇斯光者凈妙端嚴，是故世界名為清凈。無別城邑聚落之名，交道殊妙金繩界飾，諸交道間一一等量半俱盧舍。一一道間光明寶柱雜多羅樹，各八十四輝映行列，復有四池堤塘圍繞。七寶臺觀人民止住，覆以鈴網懸諸繒帶，花飾珍玩猶如諸天。彼界眾生寂靜安樂，十善業道悉已成就，

【現代漢語翻譯】現代漢語譯本法界的境界難以思議，它無來無去，法界並非由五蘊構成，它既不是界也不是處所，也不脫離處所，但它本身卻無所動搖。法界如如不動，其自性並非實有。一切菩薩如果能夠這樣了知，就會明白法界的不可思議，從而獲得佛法的光明。由此，他們會發起前往菩提道場的願望，對於佛法不再有任何疑惑，不會被任何事物所動搖。他們以佛法的光明，令一切眾生獲得巨大的安樂。『無邊慧！諸位菩薩摩訶薩如果能夠對如此甚深的佛法勤加修行，就能獲得如此偉大的佛法光明，並以此智慧發起對阿耨多羅三藐三菩提的追求。』

《大寶積經》卷第二十四《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》卷第二十五

大唐三藏菩提流志奉詔譯《被甲莊嚴會》第七之五

『再者，無邊慧！我回憶過去，在二阿僧祇劫之前，那時有一尊佛出現於世，號為月燈王如來（如來是佛的十號之一，意為乘如實之道而來）、應供（應受人天供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（至高無上的人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。那個劫名為甘露，國名為清凈。那尊佛的世界由頗梨（一種透明的寶石）構成，常有光明遍照其土。如果有眾生遇到這光明，就會變得清凈美妙端莊，因此這個世界被稱為清凈。那裡沒有城邑聚落的名稱，道路交錯縱橫，非常奇妙，用金繩裝飾邊界。每條道路之間的距離都相等，為半俱盧舍（古印度長度單位）。每條道路之間都有光明寶柱和雜多羅樹，各有八十四道光輝交相輝映。還有四個池塘堤岸環繞。七寶臺觀是人民居住的地方，上面覆蓋著鈴鐺網，懸掛著絲帶，裝飾著鮮花和珍寶，如同諸天居住的地方。那個世界的眾生寂靜安樂，都已成就了十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。』

【English Translation】 English version The realm of Dharma is inconceivable; it neither comes nor goes. The Dharma realm is not composed of the five aggregates; it is neither a realm nor a place, nor is it separate from a place, yet it is unmoved. The Dharma realm is suchness, its self-nature is non-existent. All Bodhisattvas, upon understanding this, realize the inconceivability of the Dharma realm and attain the light of the Dharma. Consequently, they aspire to go to the Bodhi-mandala, having no doubts about the Dharma, and are not swayed by anything. With the light of the Dharma, they bring great peace and joy to all sentient beings. 'O Immeasurable Wisdom! Those Bodhisattva-Mahasattvas who diligently cultivate such profound Dharma will attain such great light of the Dharma, and with this wisdom, they will aspire to Anuttara-samyak-sambodhi.'

The Great Treasure Trove Sutra, Volume 24 Taisho Tripitaka, Vol. 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 25

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, Chapter 7, Part 5 of 'The Assembly of Armored Adornment'

'Furthermore, O Immeasurable Wisdom! I recall in the past, two asamkhya kalpas ago, there was a Buddha who appeared in the world, named King Moon Lamp Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and universally enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One). The kalpa was named Ambrosia, and the country was named Pure. That Buddha's world was made of crystal, and there was always light shining throughout the land. If any sentient being encountered this light, they would become pure, beautiful, and dignified. Therefore, this world was called Pure. There were no names of cities or villages, and the roads were crisscrossed, very wonderful, and decorated with golden ropes. The distance between each road was equal, half a krosa (an ancient Indian unit of length). Between each road were luminous jeweled pillars and Tala trees, each with eighty-four rays of light shining in rows. There were also four ponds surrounded by embankments. The seven-jeweled pavilions were where people lived, covered with nets of bells, hanging with silk ribbons, and decorated with flowers and treasures, like the places where the gods lived. The sentient beings of that world were peaceful and happy, and they had all accomplished the ten virtuous deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, and not holding wrong views).'

顏貌端嚴壽命長遠，薄貪瞋癡易可開悟，以少方便廣知諸法。彼佛壽命千俱胝歲，滅度之後正法住世一俱胝歲。十會說法，諸聲聞眾住學地者，一一法會各有二十俱胝那由他，諸菩薩眾趣一乘者其數無量。

「無邊慧！彼月燈王如來寶菩提樹，週五十由旬高一百由旬，珊瑚為根琉璃為干，黃金為枝馬瑙為葉，道場縱廣一百由旬。基陛周匝欄楯圍繞，妙多羅樹布植行列，金鈴寶網彌覆莊嚴。大菩提座高三由旬，細軟敷具張施其上，妙衣百千間飾垂下，幢幡二十樹列其傍。月燈王佛於此座上證阿耨多羅三藐三菩提，時彼國界無三惡趣及惡趣名，亦無諸難及諸難名。月燈王佛常於一切諸世界中化現其身轉於法輪。

「無邊慧！彼月燈王如來有二菩薩：一名云音，二名無邊音。是二菩薩于彼如來白言：『世尊！云何諸菩薩摩訶薩於一切法理趣之中而得善巧方便安立？』時彼如來欲令諸菩薩摩訶薩於一切法理趣之中而得善巧方便安立，為二菩薩廣說斯法。時諸菩薩摩訶薩聞斯法已，於一切法理趣之中便獲善巧方便安立。是二菩薩從是已后，於二萬歲無有睡眠無慾恚惱，不起食想不生臥想，亦無病緣湯藥等想，不樂世間遊觀談戲。于彼如來說法之時，即於法座得無生忍。時彼如來而問之曰：『善男子！於一切法理趣之

【現代漢語翻譯】現代漢語譯本：他們的容貌端正莊嚴，壽命長久，貪婪、嗔恨、愚癡的習氣很薄弱，容易開悟，用很少的方法就能廣泛瞭解各種佛法。那位佛的壽命有一千俱胝（俱胝：印度計數單位，相當於一千萬）歲，滅度之後，正法住世一俱胝歲。他會舉行十次說法大會，每一場法會中，住在學地的聲聞眾各有二十俱胝那由他（那由他：印度計數單位，相當於一億），而趣向一乘的菩薩眾數量更是無量無邊。無邊慧（菩薩名）！那尊月燈王如來的菩提樹，周長五十由旬（由旬：印度長度單位，一說為一天行程），高一百由旬，樹根是珊瑚做的，樹幹是琉璃做的，樹枝是黃金做的，樹葉是瑪瑙做的，道場縱橫各一百由旬。道場的基座四周有欄桿圍繞，排列著種植整齊的妙多羅樹，用金鈴和寶網覆蓋裝飾。大菩提座高三由旬，上面鋪著柔軟的坐具，垂掛著成百上千的精美裝飾，旁邊豎立著二十棵幢幡。月燈王佛就在這個座位上證得了阿耨多羅三藐三菩提（無上正等正覺）。當時，那個國度沒有三惡趣（地獄、餓鬼、畜生）以及惡趣的名字，也沒有各種災難以及災難的名字。月燈王佛經常在一切世界中化現自身，轉動法輪。無邊慧！那尊月燈王如來有兩位菩薩：一位名叫云音，一位名叫無邊音。這兩位菩薩對如來說：『世尊！菩薩摩訶薩（大菩薩）如何才能在一切佛法義理中獲得善巧方便的安立？』當時，如來爲了讓菩薩摩訶薩在一切佛法義理中獲得善巧方便的安立，就為這兩位菩薩廣泛地宣說了這個法門。菩薩摩訶薩們聽聞這個法門后，便在一切佛法義理中獲得了善巧方便的安立。這兩位菩薩從那時起，在兩萬年裡沒有睡眠，沒有慾望和嗔恨的煩惱，不起吃飯的念頭，不產生睡覺的念頭，也沒有生病需要湯藥的想法，不喜愛世間的遊玩觀賞和談笑嬉戲。在如來說法的時候，他們就在法座上獲得了無生法忍（對諸法不生不滅的真理的領悟）。這時，如來問他們說：『善男子！在一切佛法義理的

【English Translation】 English version: Their countenances are dignified and serene, their lifespans are long, their greed, hatred, and delusion are weak, making them easy to enlighten. They can understand all dharmas extensively with few methods. That Buddha's lifespan is one thousand kotis (koti: an Indian unit of counting, equivalent to ten million) of years, and after his parinirvana, the true Dharma will remain in the world for one koti of years. He will hold ten Dharma assemblies, and in each assembly, there will be twenty kotis of nayutas (nayuta: an Indian unit of counting, equivalent to one hundred million) of shravakas (hearers) who are still in the stage of learning, and countless bodhisattvas who are progressing towards the One Vehicle. O Immeasurable Wisdom (a bodhisattva's name)! The Bodhi tree of that Buddha, King Moon Lamp, is fifty yojanas (yojana: an Indian unit of distance, said to be a day's journey) in circumference and one hundred yojanas in height. Its roots are made of coral, its trunk of lapis lazuli, its branches of gold, and its leaves of agate. The Bodhimanda (place of enlightenment) is one hundred yojanas in length and width. The base of the Bodhimanda is surrounded by railings, and rows of wonderful Tala trees are planted. It is adorned with golden bells and jeweled nets. The great Bodhi seat is three yojanas high, covered with soft cushions, and adorned with hundreds and thousands of exquisite decorations hanging down. Twenty banners and flags stand beside it. Buddha Moon Lamp attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) on this seat. At that time, that country had no three evil realms (hell, hungry ghosts, and animals) or even the names of evil realms, nor were there any calamities or the names of calamities. Buddha Moon Lamp often manifests his body in all worlds and turns the Dharma wheel. O Immeasurable Wisdom! That Buddha, King Moon Lamp, had two bodhisattvas: one named Cloud Sound and the other named Immeasurable Sound. These two bodhisattvas said to the Tathagata (Buddha): 'World Honored One! How can bodhisattva mahasattvas (great bodhisattvas) skillfully establish themselves in all the principles of the Dharma?' At that time, the Tathagata, wishing to enable the bodhisattva mahasattvas to skillfully establish themselves in all the principles of the Dharma, extensively explained this Dharma to these two bodhisattvas. After hearing this Dharma, the bodhisattva mahasattvas then skillfully established themselves in all the principles of the Dharma. From that time on, these two bodhisattvas did not sleep for twenty thousand years, had no desires or anger, did not think of eating, did not think of sleeping, did not think of illness or the need for medicine, and did not enjoy worldly sightseeing, conversations, or amusements. When the Tathagata was expounding the Dharma, they attained the patience of non-origination (the realization of the truth of the non-arising and non-ceasing of all dharmas) on the Dharma seat. At that time, the Tathagata asked them: 'Good men! In all the principles of the Dharma,'

中如是善巧方便安立。汝今求耶？』是二菩薩即白佛言：『世尊！我尚不見有一切法理趣善巧安立之名，亦復不見有一切法理趣善巧安立之法，況一切法理趣善巧方便安立。世尊！我亦不得一切諸法，我亦不得諸法安立，於一切法無住無不住。世尊！我如是見。寧復說言於一切法理趣之中如是善巧方便安立，為求耶為不求耶？世尊！我亦不見於一切法理趣之中如是善巧方便安立而作求者，亦不見有若內若外、若二中間。若一切法，若法理趣善巧方便而安立者，亦不見法若內若外、若二中間。若一切法，若法理趣善巧方便而可安立，世尊！我亦不見乃至少法內外中間理趣善巧方便安立而可趣向、而可親近。世尊！既無少法而可趣向、而可親近，我于其中當何安立？世尊！我亦不見過現未來為安立處，若安立處無所有者，我於何處而可安立？世尊！無安立故，非住相應、非不住相應，無盡相應、無生相應。世尊！我亦不見從誰由誰、何處何時我心意識若生若滅。當何說言以心意識於一切法理趣善巧方便安立？』

「無邊慧！是二菩薩于如來前如是說時，一千菩薩得無生忍，千俱胝菩薩發菩提心。爾時月燈王如來複告之曰：『善男子！汝以無住而住無處，而住於一切法理趣善巧方便安立。善男子！一切諸法亦復如是。

【現代漢語翻譯】現代漢語譯本：『像這樣善巧方便地安立。你們現在尋求嗎？』這兩位菩薩立即對佛說：『世尊！我甚至沒有見到有「一切法理趣善巧安立」這樣的名稱，也沒有見到有「一切法理趣善巧安立」這樣的法，更何況是「一切法理趣善巧方便安立」。世尊！我也無法得到一切諸法，我也無法得到諸法的安立，對於一切法既不住著也不不著。世尊！我是這樣看的。難道還能說在一切法理趣之中像這樣善巧方便地安立，是尋求還是不尋求嗎？世尊！我也沒有見到在一切法理趣之中像這樣善巧方便地安立而作為尋求者，也沒有見到有內在、外在、或兩者之間。如果說一切法，如果說法的理趣善巧方便而安立，也沒有見到法在內在、外在、或兩者之間。如果說一切法，如果說法的理趣善巧方便可以安立，世尊！我也沒有見到哪怕是少許的法，在內在、外在、中間，理趣善巧方便安立可以趨向、可以親近。世尊！既然沒有少許的法可以趨向、可以親近，我又能從中安立什麼呢？世尊！我也沒見到過去、現在、未來作為安立之處，如果安立之處都沒有，我又能安立在哪裡呢？世尊！因為沒有安立，所以既不是與住相應，也不是與不住相應，既不是與無盡相應，也不是與無生相應。世尊！我也沒見到我的心意識從誰、由誰、在何處、何時生起或滅去。又怎麼能說用我的心意識在一切法理趣中善巧方便地安立呢？』『無邊慧（菩薩名）！這兩位菩薩在如來面前這樣說的時候，一千位菩薩獲得了無生法忍（證悟不生不滅的真理），千俱胝（數量單位，表示極多）菩薩發起了菩提心（求證無上智慧的心）。那時，月燈王如來（佛名）又告訴他們說：『善男子！你們以不住著而安住于無處，而安住於一切法理趣善巧方便的安立。善男子！一切諸法也是這樣。』

【English Translation】 English version: 'Is it in this way that skillful means are established? Do you seek this now?' These two Bodhisattvas immediately said to the Buddha: 'World Honored One! I have not even seen the name of 「skillful establishment of the principle of all dharmas,」 nor have I seen the dharma of 「skillful establishment of the principle of all dharmas,」 let alone the 「skillful and expedient establishment of the principle of all dharmas.」 World Honored One! I also cannot obtain all dharmas, nor can I obtain the establishment of dharmas. Regarding all dharmas, I neither dwell nor not dwell. World Honored One! This is how I see it. Can it be said that within the principle of all dharmas, such skillful and expedient establishment is sought or not sought? World Honored One! I have not seen anyone who seeks such skillful and expedient establishment within the principle of all dharmas, nor have I seen anything that is internal, external, or in between. If we speak of all dharmas, if we speak of the skillful and expedient establishment of the principle of dharmas, I have not seen any dharma that is internal, external, or in between. If we speak of all dharmas, if we speak of the skillful and expedient establishment of the principle of dharmas, World Honored One! I have not seen even the slightest dharma, whether internal, external, or in between, where the skillful and expedient establishment of the principle can be approached or drawn near. World Honored One! Since there is not even the slightest dharma that can be approached or drawn near, what can I establish within it? World Honored One! I have not seen the past, present, or future as a place of establishment. If there is no place of establishment, where can I establish anything? World Honored One! Because there is no establishment, it is neither in accordance with dwelling nor not dwelling, neither in accordance with the endless nor the birthless. World Honored One! I have not seen from whom, by whom, where, or when my mind consciousness arises or ceases. How can it be said that with my mind consciousness, I can skillfully and expediently establish the principle of all dharmas?' 'Boundless Wisdom (Bodhisattva's name)! When these two Bodhisattvas spoke thus before the Tathagata, one thousand Bodhisattvas attained the tolerance of non-origination (realization of the truth of non-birth and non-death), and a thousand kotis (a unit of large number) of Bodhisattvas generated the Bodhi mind (the mind seeking supreme wisdom). At that time, the Tathagata Moon Lamp King (Buddha's name) further told them: 'Good men! You dwell without dwelling in no place, and you dwell in the skillful and expedient establishment of the principle of all dharmas. Good men! All dharmas are also like this.'

如來隨順世俗道故，現證阿耨多羅三藐三菩提。若於如來不隨世俗現證阿耨多羅三藐三菩提，亦復如是。善男子！諸法無處亦非無處，若處無處皆隨世俗，若隨世俗則于其中無有少法而可生者而可了者。是故善男子！應加精勤速于諸法逮得解脫。』是二菩薩于如來前聞斯法已，飛騰虛空，即以偈頌讚如來曰：

「『法王不思議，　　得未曾有法，　　遍知兩足尊，　　佛法無過上，　　以法無上故，　　如來世無等。　　一切法無生，　　我今獲此忍，　　我常不分別，　　若生若無生，　　如是亦不念，　　一切無分別。　　法王大牟尼，　　功德離言念，　　愿說清凈法，　　令眾皆歡喜。　　于佛勝功德，　　欲知其邊際，　　設經無量劫，　　而亦不可得，　　功德無邊故，　　最勝無過上。　　一切法無生，　　我亦不分別，　　我于佛法中，　　未曾有毀壞。　　不謂眾善根，　　云何當可得？　　諸法無示現，　　無生亦無相，　　如是無相忍，　　於此亦皆證。　　我今所得忍，　　畢竟無退轉，　　故於一切智，　　以此生歡喜。　　我于如來法，　　決定不猶豫，　　亦於一切法，　　遠離眾疑惑。　　無上佛法中，　　我今得此忍，　　我亦不

【現代漢語翻譯】現代漢語譯本：如來（Tathagata，佛的稱號）爲了順應世俗的道理，才示現證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果如來不順應世俗而示現證得阿耨多羅三藐三菩提，也是同樣的道理。善男子！一切法沒有一個固定的處所，也不是沒有處所，所謂的處所和無處所都是隨順世俗的說法。如果隨順世俗的說法，那麼在其中就沒有絲毫的法可以產生，也沒有絲毫的法可以被了知。所以，善男子！你們應當更加精進努力，迅速在一切法中獲得解脫。』這兩位菩薩在如來面前聽聞此法后，騰空飛起，隨即以偈頌讚嘆如來道：『法王（Dharma-raja，佛的尊稱）不可思議，獲得了前所未有的法，遍知（Samantabhadra，普賢菩薩）兩足尊（Dvipadottama，佛的尊稱），佛法無與倫比，因為佛法至高無上，所以如來在世間無與倫比。一切法無生，我如今獲得了這種忍（Kshanti，安忍，對真理的確認），我常常不分別，無論是生還是無生，這樣也不去想，一切都沒有分別。法王大牟尼（Muni，聖者，這裡指佛），功德超越了言語和念頭，愿您宣說清凈的法，讓眾生都歡喜。想要知道佛的殊勝功德的邊際，即使經過無量劫（Kalpa，極長的時間單位），也是不可能得到的，因為功德無邊無際，最殊勝無與倫比。一切法無生，我也不分別，我在佛法中，從未有過毀壞。不認為眾善根，是如何可以得到的？一切法沒有示現，沒有生也沒有相，像這樣無相的忍，我也都證得了。我如今所獲得的忍，畢竟不會退轉，所以對於一切智（Sarvajna，佛的智慧），我因此而生歡喜。我對於如來的法，決定不猶豫，對於一切法，也遠離了各種疑惑。在無上的佛法中，我如今獲得了這種忍，我也不

【English Translation】 English version: The Tathagata (Buddha's title), in accordance with worldly ways, manifests the realization of Anuttara-samyak-sambodhi (supreme perfect enlightenment). If the Tathagata did not manifest the realization of Anuttara-samyak-sambodhi in accordance with worldly ways, it would be the same. Good men! All dharmas (phenomena) have no fixed place, nor are they without a place. The so-called place and no-place are all in accordance with worldly conventions. If one follows worldly conventions, then within them, there is not the slightest dharma that can arise, nor the slightest dharma that can be known. Therefore, good men! You should be more diligent and strive to quickly attain liberation in all dharmas.』 Having heard this Dharma in the presence of the Tathagata, these two Bodhisattvas flew into the sky and immediately praised the Tathagata with verses: 『The Dharma-raja (King of Dharma, a title for the Buddha) is inconceivable, having attained a Dharma never before encountered. The Samantabhadra (All-Good One, a Bodhisattva) who knows all, the Dvipadottama (Supreme of the Two-Legged, a title for the Buddha), the Buddha's Dharma is unsurpassed. Because the Dharma is supreme, the Tathagata is unparalleled in the world. All dharmas are unarisen, and I have now obtained this Kshanti (patience, acceptance of truth). I constantly do not discriminate, whether it is arising or non-arising. In this way, I do not think, everything is without discrimination. The Dharma-raja, the great Muni (sage, referring to the Buddha), whose merits transcend words and thoughts, may you expound the pure Dharma, so that all beings may rejoice. To know the limits of the Buddha's supreme merits, even after countless Kalpas (eons), it is impossible to attain, because the merits are boundless, most supreme and unsurpassed. All dharmas are unarisen, and I do not discriminate. In the Buddha's Dharma, I have never had any destruction. Do not think that the roots of all good, how can they be obtained? All dharmas have no manifestation, no arising, and no form. Such formless Kshanti, I have also realized. The Kshanti I have now obtained will never regress. Therefore, regarding Sarvajna (Buddha's omniscience), I rejoice because of this. I have no hesitation about the Tathagata's Dharma, and I am also free from all doubts about all dharmas. In the supreme Buddha's Dharma, I have now obtained this Kshanti, and I also do not

分別，　　亦無不分別。』

「無邊慧！是二菩薩說此偈已，于月燈王如來右繞三匝，以天妙花栴檀末香而散佛上。時彼如來即為授記，而告之曰：『汝云音等，過二萬劫當證阿耨多羅三藐三菩提。』是二菩薩聞如來記，踴躍歡喜諦觀如來，入于諸禪遊戲神通，出沒自在煙焰暉發。復為眾生說法開示，令二十四俱胝人天趣于阿耨多羅三藐三菩提。是二菩薩乃至盡命勤修梵行，于彼如來中時正法后時正法悉能護持。復于爾時，教化成熟四俱胝眾生趣于阿耨多羅三藐三菩提。是二菩薩次第供養親近承事多百千佛，及諸如來三昧正法一一受持，過二萬劫復值寶幢如來，隨轉法輪教化成熟無量眾生趣于阿耨多羅三藐三菩提。寶幢如來剎土清凈，無諸聲聞，唯有一生補處菩薩。寶幢如來將滅度時乃為授記：『我滅度后，云音菩薩次當現證阿耨多羅三藐三菩提，號曰日燈王如來。其佛剎土成就莊嚴，積集無量無邊功德。菩薩聲聞大眾圓滿。日燈王如來滅度之後，無邊音菩薩次當現證阿耨多羅三藐三菩提。』無邊慧！以此法門無所得故、無言說故，不可示現、無生無滅。諸菩薩摩訶薩當應如理精勤修習。若有菩薩住一切法理趣善巧方便安立，以無所得獲無生忍，圓滿佛法無量功德以為莊嚴，而發趣于阿耨多羅三藐三菩提。無邊

【現代漢語翻譯】現代漢語譯本『分別，也無不分別。』

『無邊慧（菩薩名）！這兩位菩薩說完這偈頌后，右繞月燈王如來（佛名）三圈，用天上的美妙花朵和栴檀末香散在佛身上。當時，那位如來就為他們授記，並告訴他們說：『你們云音（菩薩名）等，在兩萬劫之後將證得阿耨多羅三藐三菩提（無上正等正覺）。』這兩位菩薩聽到如來的授記，歡喜踴躍，仔細地觀察如來，進入各種禪定，遊戲神通，出沒自在，光芒閃耀。他們又為眾生說法開示，使二十四俱胝（數量單位，一俱胝等於一千萬）人天趣向阿耨多羅三藐三菩提。這兩位菩薩乃至生命終結都勤修梵行，在那位如來住世時、正法時期、后正法時期都能護持。他們又在那個時候，教化成熟四俱胝眾生趣向阿耨多羅三藐三菩提。這兩位菩薩依次供養、親近、承事多百千佛，以及諸如來的三昧正法，一一受持。經過兩萬劫后，又遇到寶幢如來（佛名），隨順轉法輪，教化成熟無量眾生趣向阿耨多羅三藐三菩提。寶幢如來的剎土清凈，沒有聲聞，只有一生補處菩薩（指下一世將成佛的菩薩）。寶幢如來將要滅度時，就為他們授記：『我滅度后，云音菩薩將依次現證阿耨多羅三藐三菩提，號為日燈王如來（佛名）。他的佛剎土成就莊嚴，積聚無量無邊的功德。菩薩和聲聞大眾圓滿。日燈王如來滅度之後，無邊音菩薩將依次現證阿耨多羅三藐三菩提。』無邊慧！因為這個法門無所得、無言說，不可示現、無生無滅。諸位菩薩摩訶薩（大菩薩）應當如理精勤修習。如果有菩薩安住於一切法的理趣，善巧方便地安立，以無所得獲得無生忍，圓滿佛法無量的功德作為莊嚴，而發趣于阿耨多羅三藐三菩提。無邊

【English Translation】 English version 'Distinguishing, and also not distinguishing.'

『Boundless Wisdom (name of a Bodhisattva)! After these two Bodhisattvas spoke this verse, they circumambulated the Tathagata Moon Lamp King (name of a Buddha) three times to the right, and scattered heavenly wonderful flowers and sandalwood powder on the Buddha. At that time, that Tathagata then bestowed a prophecy upon them, saying: 『You, Cloud Sound (name of a Bodhisattva), and others, will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) after two myriads of kalpas.』 These two Bodhisattvas, hearing the Tathagata』s prophecy, rejoiced and carefully observed the Tathagata, entered into various samadhis, played with supernormal powers, appearing and disappearing freely, with radiant light. They also preached the Dharma to sentient beings, causing twenty-four kotis (a unit of number, one koti equals ten million) of humans and devas to aspire to Anuttara-samyak-sambodhi. These two Bodhisattvas, until the end of their lives, diligently practiced pure conduct, and were able to uphold the Dharma during the time of that Tathagata』s presence, the period of the True Dharma, and the period of the Latter Dharma. At that time, they also taught and matured four kotis of sentient beings, causing them to aspire to Anuttara-samyak-sambodhi. These two Bodhisattvas successively made offerings to, approached, and served many hundreds of thousands of Buddhas, and received and upheld each of the samadhis and True Dharma of the Tathagatas. After two myriads of kalpas, they again encountered the Tathagata Jewel Banner (name of a Buddha), followed the turning of the Dharma wheel, and taught and matured countless sentient beings, causing them to aspire to Anuttara-samyak-sambodhi. The Buddha-land of the Tathagata Jewel Banner was pure, without any Shravakas (hearers), only Bodhisattvas who were in their last life before Buddhahood. When the Tathagata Jewel Banner was about to pass into Nirvana, he bestowed a prophecy upon them: 『After my Nirvana, the Bodhisattva Cloud Sound will successively manifest Anuttara-samyak-sambodhi, and will be named the Tathagata Sun Lamp King (name of a Buddha). His Buddha-land will be accomplished and adorned, accumulating immeasurable and boundless merits. The assembly of Bodhisattvas and Shravakas will be complete. After the Tathagata Sun Lamp King passes into Nirvana, the Bodhisattva Boundless Sound will successively manifest Anuttara-samyak-sambodhi.』 Boundless Wisdom! Because this Dharma gate is without attainment, without words, cannot be shown, and is without arising or ceasing. All Bodhisattva-Mahasattvas (great Bodhisattvas) should diligently practice according to the principle. If there is a Bodhisattva who abides in the principle of all dharmas, skillfully establishes expedient means, obtains the forbearance of non-arising through non-attainment, perfects the immeasurable merits of the Buddha Dharma as adornment, and aspires to Anuttara-samyak-sambodhi. Boundless

慧！我曾不說諸菩薩摩訶薩離此法外別有少法速能成就一切智智。若有於此無生無滅甚深空法勤修行者，速得菩薩法界理趣善巧方便及陀羅尼，具足辯才、無上攝化，諸佛世尊之所稱讚，以法嚴具而莊嚴之，能圓滿施、住清凈戒、得清凈忍、無上精進、無緣禪定，以大智慧而發趣于阿耨多羅三藐三菩提。于諸勝中最為殊勝，速得名為一切智者。坐于道場，四大天王持蓋來詣請轉法輪，為諸人天作大光明，皆令趣于阿耨多羅三藐三菩提。

「複次無邊慧！若諸菩薩摩訶薩於一切法海印三昧勤修行者，見一切法同於法界。如是見時，不於法界見一切法，不于諸法見於法界，精進修習，以一切法諸界和合善巧方便，於一切法諸界和合無所執著亦無所動，於一切法諸界和合善巧方便亦無執著亦無分別，能於一法和合之中而見一切諸法和合，能於一切諸法和合而復見於一法和合，不於一切諸法和合而親近於一法和合，不於一法和合之中親近一切諸法和合。以能了知此一法故亦能了知一切諸法，以能了知一切法故於此一法應了知處亦能了知，不以諸法親近一法。于諸取蘊和合之中悉能了知，不于取蘊種種性相若有和合若無和合而生執著。諸菩薩摩訶薩如是行時，若有諸法以眾因緣和合而生、若有諸法以眾因緣和合而成，于彼

【現代漢語翻譯】現代漢語譯本：慧啊！我從未說過，諸位菩薩摩訶薩如果離開這個法門，還能有其他任何方法可以迅速成就一切智智（佛的智慧）。如果有人能勤奮修行這無生無滅的甚深空法，就能迅速獲得菩薩的法界真理、善巧方便和陀羅尼（總持），具備辯才、無上的攝化能力，受到諸佛世尊的稱讚，以佛法莊嚴自身，能圓滿佈施、持守清凈的戒律、獲得清凈的忍辱、無上的精進、無緣的禪定，以大智慧發起趨向阿耨多羅三藐三菩提（無上正等正覺）。在一切殊勝之中最為殊勝，迅速獲得一切智者的名號。當他坐在菩提道場時，四大天王會持著寶蓋前來，請求他轉法輪，為所有的人天帶來光明，使他們都趨向阿耨多羅三藐三菩提。再者，無邊慧啊！如果諸位菩薩摩訶薩勤奮修行一切法海印三昧，就能見到一切法與法界相同。這樣見的時候，不在法界中見一切法，不在諸法中見法界，精進修習，以一切法諸界的和合善巧方便，對於一切法諸界的和合既不執著也不動搖，對於一切法諸界的和合善巧方便既不執著也不分別，能在一個法的和合之中見到一切諸法的和合，能在一切諸法的和合之中又見到一個法的和合，不因為一切諸法的和合而親近一個法的和合，不因為一個法的和合而親近一切諸法的和合。因為能了知這一個法，也能了知一切諸法；因為能了知一切法，對於這一個法應該了知之處也能了知，不以諸法親近一個法。在諸取蘊（五蘊）的和合之中都能了知，不對於取蘊的種種性相，無論有和合還是沒有和合都產生執著。諸位菩薩摩訶薩這樣修行時，如果有諸法以眾多因緣和合而生，如果有諸法以眾多因緣和合而成，對於那些

【English Translation】 English version: O Hui! I have never said that any Bodhisattva Mahasattvas, apart from this Dharma, could quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) through any other method. If one diligently cultivates this profound Dharma of no birth and no death, one will quickly obtain the Bodhisattva's Dharma realm principles, skillful means, and Dharani (mantras), possess eloquence, supreme transformative power, be praised by all Buddhas, adorn oneself with the Dharma, be able to perfect giving, abide in pure precepts, attain pure patience, supreme diligence, non-attached meditation, and with great wisdom, embark on the path to Anuttara-samyak-sambodhi. Among all the supreme, one will be the most supreme, and quickly attain the name of the All-Knowing One. When seated at the Bodhi-mandala (enlightenment site), the Four Heavenly Kings will come holding canopies, requesting the turning of the Dharma wheel, bringing great light to all humans and devas, leading them all towards Anuttara-samyak-sambodhi. Furthermore, O Immeasurable Hui! If Bodhisattva Mahasattvas diligently cultivate the Samadhi of the Ocean Seal of all Dharmas, they will see all Dharmas as identical to the Dharma realm. When seeing in this way, they do not see all Dharmas within the Dharma realm, nor do they see the Dharma realm within all Dharmas. They diligently practice, using the skillful means of the union of all Dharma realms, they are neither attached to nor moved by the union of all Dharma realms. They are neither attached to nor discriminate against the skillful means of the union of all Dharma realms. They can see the union of all Dharmas within the union of one Dharma, and they can see the union of one Dharma within the union of all Dharmas. They do not approach the union of one Dharma because of the union of all Dharmas, nor do they approach the union of all Dharmas because of the union of one Dharma. Because they can understand this one Dharma, they can also understand all Dharmas; because they can understand all Dharmas, they can also understand the place where this one Dharma should be understood. They do not approach one Dharma through all Dharmas. They can understand the union of all Skandhas (aggregates), and they do not become attached to the various characteristics of the Skandhas, whether they are united or not. When Bodhisattva Mahasattvas practice in this way, if there are Dharmas that arise from the union of many causes and conditions, or if there are Dharmas that are formed from the union of many causes and conditions, regarding those

諸法悉能了知。若有諸法因緣和合以種種性相應而起，于彼諸法亦能了知亦無執著，隨順了知一切諸法施設之相，亦能了知若相無相，亦能了知諸界差別諸界種種性相差別，亦能了知以誰為因，不以煩惱親近趣向諸緣起法，亦於世間出世間法不相違背，隨順了知世間出世間一切諸法，世間相印皆遍了知。以一法門而能了知一切法門，以諸法門復能了知一法之門，不以一切諸法之門而親近於一法之門，亦復不以一法之門而親近於諸法之門。如是法門悉能凈治。無邊慧！諸菩薩摩訶薩於此法中勤修習者，以一理趣言教之門而能了知一切諸法性同一味，於一切法得勝無諍，如理寂靜不相違背，能于大會贊說斯法，精勤修習得一切法海印三昧。如是修習，若有諍論若無諍論，皆令寂靜如理而住，隨順斷除憍慢放逸，于決定說善能受持，差別名言亦能覺了，法界理趣方便勤修。于諸法門善寂思念，當以何法何法相應若不相應，能以方便於決定義住清凈念。無邊慧！諸菩薩摩訶薩於此法門如是住者，以少加行得一切法海印三昧，以此無量法海三昧而發趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「汝觀一切法，　　流入法界中，　諸法同法界，　　理趣悉平等。　復觀於法界，　　流入諸法中，　法界同諸

【現代漢語翻譯】現代漢語譯本：能夠完全瞭解一切法（dharma，宇宙萬物的規律和現象）。如果諸法因緣和合，以各種性質相應而生起，對於這些法也能瞭解而不執著，順應瞭解一切法施設的表象，也能瞭解有相和無相，也能瞭解諸界（dhātu，構成宇宙的基本元素）的差別和諸界種種性質的差別，也能瞭解以什麼為因，不以煩惱親近趨向諸緣起法，對於世間法和出世間法也不相違背，順應瞭解世間和出世間的一切法，世間的表象印記都能普遍瞭解。以一個法門就能瞭解一切法門，以諸法門又能瞭解一個法門，不以一切諸法之門而親近於一個法門，也不以一個法門而親近於諸法之門。這樣的法門都能清凈治理。無邊慧（無邊智慧的菩薩）！諸菩薩摩訶薩（偉大的菩薩）如果在此法中勤奮修習，以一個理趣言教之門就能瞭解一切法的性質同一，在一切法中獲得殊勝無諍，如理寂靜不相違背，能在法會中贊說此法，精勤修習得到一切法海印三昧（如大海印般能映照一切法的禪定）。如此修習，無論有諍論還是無諍論，都能使其寂靜如理而住，順應斷除驕慢放逸，對於決定之說善能受持，對於差別名言也能覺了，在法界理趣方面方便勤修。對於諸法門善於寂靜思念，應當以什麼法與什麼法相應或不相應，能以方便在決定義中安住清凈的念。無邊慧！諸菩薩摩訶薩如果在此法門中如此安住，以少許的加行就能得到一切法海印三昧，以此無量法海三昧而發起趨向阿耨多羅三藐三菩提（無上正等正覺）。

這時，世尊說偈頌道：

『你觀察一切法，流入法界（dharmadhātu，一切法的本性）中，諸法與法界相同，理趣都平等。又觀察法界，流入諸法中，法界與諸法相同，理趣都平等。』

【English Translation】 English version: They are able to fully understand all dharmas (laws and phenomena of the universe). If dharmas arise from the combination of causes and conditions, corresponding to various natures, they can understand these dharmas without attachment. They understand the appearances of all dharmas, and also understand form and formlessness. They understand the differences between the realms (dhātu, basic elements of the universe) and the differences in the various natures of the realms. They also understand what the causes are, and do not approach the arising dharmas with afflictions. They do not contradict worldly and transcendental dharmas, and understand all worldly and transcendental dharmas in accordance. They universally understand the marks of worldly appearances. With one dharma gate, they can understand all dharma gates, and with all dharma gates, they can understand one dharma gate. They do not approach one dharma gate through all dharma gates, nor do they approach all dharma gates through one dharma gate. Such dharma gates can all be purified. Immeasurable Wisdom (a Bodhisattva of immeasurable wisdom)! If Bodhisattva Mahasattvas (great Bodhisattvas) diligently practice in this dharma, with one principle and teaching, they can understand that the nature of all dharmas is the same. They attain victory without dispute in all dharmas, and are peaceful and non-contradictory. They can praise this dharma in assemblies, and through diligent practice, they attain the Samadhi of the Ocean Seal of All Dharmas (a meditative state that reflects all dharmas like the ocean seal). Through such practice, whether there is dispute or not, they can make it peaceful and abide in accordance with the truth. They accordingly eliminate arrogance and negligence, and are able to uphold the definitive teachings. They are also able to understand the differences in names and words, and diligently practice in the principles of the dharmadhatu. They are skilled in contemplating the dharma gates in stillness, and understand which dharmas correspond and do not correspond. They can use skillful means to abide in pure mindfulness in the definitive meaning. Immeasurable Wisdom! If Bodhisattva Mahasattvas abide in this dharma gate in this way, with little effort, they can attain the Samadhi of the Ocean Seal of All Dharmas. With this immeasurable Samadhi of the Ocean Seal of All Dharmas, they embark on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).

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

'You observe all dharmas, flowing into the dharmadhatu (the nature of all dharmas), all dharmas are the same as the dharmadhatu, and the principles are all equal. Again, observe the dharmadhatu, flowing into all dharmas, the dharmadhatu is the same as all dharmas, and the principles are all equal.'

法，　　理趣亦平等。　不於法界中，　　觀察一切法，　亦不離法界，　　而見於諸法。　不于諸法中，　　觀察於法界，　亦不離諸法，　　而見於法界。　了知種種界，　　法界種種性，　一切法和合，　　善巧無所住。　一切時及處，　　種種性和合，　無住無所依，　　亦無有所取。　和合差別性，　　分別不分別，　于彼二俱無，　　智者平等見。　知一和合故，　　則知諸和合，　知諸和合故，　　則知一和合。　和合不和合，　　一性差別性，　不近不分別，　　無執無所著。　了知一切法，　　彼法無和合，　亦不念和合，　　無執無所著。　了知一切種，　　彼法施設相，　亦不念親近，　　無執無所著。　業及業果報，　　一切悉能知，　于彼不相違，　　斯為精進者。　業及業作者，　　此二和合相，　知彼相無相，　　斯為精進者。　于諸界和合，　　諸界差別性，　知彼常平等，　　斯為精進者。　因果相系屬，　　一切悉能知，　于彼諸緣法，　　被甲如理住。　能知出世法，　　于諸世間法，　無有少相違，　　如是平等住。　亦知世間法，　　于諸出世法，　亦無少相違，　　如是平等住。　世間所應作，　　

【現代漢語翻譯】現代漢語譯本法（dharma），其理趣也是平等的。不在法界（dharmadhatu）中，去觀察一切法（dharma），也不離開法界，而去看待諸法。不在諸法中，去觀察法界，也不離開諸法，而去看待法界。了知種種界（dhatu），法界的種種自性（svabhava），一切法和合，善巧地無所執住。在一切時間和處所，種種自性和合，無所執住，無所依賴，也沒有任何執取。和合的差別性，分別與不分別，對於這二者都無執著，智者平等看待。知道一個和合，就知道了諸和合，知道諸和合，就知道了單個和合。和合與不和合，單一自性與差別自性，不親近也不分別，無執著也無所依戀。了知一切法，那些法沒有和合，也不念及和合，無執著也無所依戀。了知一切種類，那些法的施設相，也不念及親近，無執著也無所依戀。業（karma）和業的果報，一切都能知曉，對於它們不相違背，這就是精進者。業和業的作者，這二者的和合相，知道那個相是無相的，這就是精進者。對於諸界的和合，諸界的差別性，知道它們恒常平等，這就是精進者。因果相互聯繫，一切都能知曉，對於那些緣法，披上鎧甲如理安住。能知出世法（lokottara-dharma），對於諸世間法（laukika-dharma），沒有絲毫相違背，如此平等安住。也知道世間法，對於諸出世法，也沒有絲毫相違背，如此平等安住。世間所應當做的，

【English Translation】 English version The Dharma (law, teaching), its principles are also equal. Not within the Dharmadhatu (realm of dharma), to observe all dharmas (phenomena), Nor apart from the Dharmadhatu, to perceive the dharmas. Not within the dharmas, to observe the Dharmadhatu, Nor apart from the dharmas, to perceive the Dharmadhatu. Knowing the various dhatus (elements), the various svabhavas (own-natures) of the Dharmadhatu, All dharmas in harmony, skillfully without attachment. At all times and places, various natures in harmony, Without attachment, without reliance, and without any grasping. The distinctiveness of harmony, distinguishing and not distinguishing, To both of these, without attachment, the wise see equally. Knowing one harmony, then knowing all harmonies, Knowing all harmonies, then knowing one harmony. Harmony and non-harmony, single nature and distinct nature, Neither approaching nor distinguishing, without attachment or clinging. Knowing all dharmas, those dharmas have no harmony, Nor thinking of harmony, without attachment or clinging. Knowing all kinds, the established characteristics of those dharmas, Nor thinking of closeness, without attachment or clinging. Karma (action) and the results of karma, all can be known, Not contradicting them, this is the diligent one. Karma and the doer of karma, the harmony of these two, Knowing that form is formless, this is the diligent one. Regarding the harmony of the elements, the distinctiveness of the elements, Knowing them to be always equal, this is the diligent one. Cause and effect are interconnected, all can be known, Regarding those causal dharmas, armored and abiding rightly. Able to know the lokottara-dharma (transcendental dharma), regarding the laukika-dharma (mundane dharma), There is not the slightest contradiction, thus abiding equally. Also knowing the mundane dharma, regarding the transcendental dharma, There is not the slightest contradiction, thus abiding equally. What should be done in the world,

一切諸相印，　隨順能觀察，　　遍知平等住。　能以一法門，　　了知諸法門，　亦以諸法門，　　了知一法門。　不以一法門，　　親近諸法門，　不以諸法門，　　親近一法門。　一切法門中，　　平等遍清凈，　於法無異相，　　斯為觀察者。　于諸法言教，　　而能平等說，　常住平等性，　　斯為觀察者。　于諸法言教，　　如理能知見，　便得善相應，　　斯為方便者。　不起于諍論，　　不作諍因緣，　一切不相違，　　斯為相應者。　常起于無諍，　　無諍得相應，　平等不相違，　　斯為智慧者。　於法理趣中，　　永息諸諍論，　被甲如理修，　　斯為勇猛者。　如是遍觀察，　　純一無違諍，　能於法會中，　　贊說無上法。　如是諸菩薩，　　成就一切法，　大海印三昧，　　斯為正念者。　如是勤修習，　　純一無違諍，　息諍論相應，　　成就此三昧。　如理而安住，　　能知秘密說，　知我及我慢，　　斷慢絕矜高。　決定言教中，　　成就善方便，　亦知差別名，　　斯為有智者。　諸法理趣中，　　如理勤修習，　能見諸法門，　　斯為見法者。　如是勤修習，　　能知一切法，　何法共相應？　　何法不相

【現代漢語翻譯】現代漢語譯本一切諸相的印記，順應著去觀察，普遍了知並平等安住。能用一個法門，了知所有法門，也能用所有法門，了知一個法門。不執著於一個法門，去親近所有法門，也不執著于所有法門，去親近一個法門。在一切法門中，平等而普遍地清凈，對於法沒有差異的執著，這就是觀察者。對於諸法的言教，能夠平等地宣說，常安住于平等性，這就是觀察者。對於諸法的言教，能夠如理地知見，便能得到善的相應，這就是方便者。不生起任何爭論，不製造爭論的因緣，一切都不相違背，這就是相應者。常生起無諍的心，無諍就能得到相應，平等而不相違背，這就是有智慧的人。在法的理趣中，永遠止息一切爭論，披上鎧甲如理修行，這就是勇猛的人。像這樣普遍地觀察，純一而沒有違背和爭論，能在法會中，讚歎宣說無上的佛法。像這樣的菩薩，成就一切法，得到大海印三昧（samadhi，一種禪定），這就是正念的人。像這樣勤奮地修習，純一而沒有違背和爭論，止息爭論而得到相應，就能成就這種三昧。如理地安住，能知道秘密的教說，知道『我』和『我慢』，斷除我慢和驕傲。在決定的言教中，成就善巧的方便，也知道各種差別的名稱，這就是有智慧的人。在諸法的理趣中，如理地勤奮修習，能見到諸法門，這就是見到法的人。像這樣勤奮修習，能知道一切法，什麼法是相互相應的？什麼法是不相應的？

【English Translation】 English version All the marks of all phenomena, Observing in accordance, knowing universally and dwelling in equality. Able to know all dharmas (teachings, principles) through one dharma, Also able to know one dharma through all dharmas. Not clinging to one dharma to approach all dharmas, Nor clinging to all dharmas to approach one dharma. In all dharmas, being equally and universally pure, Without attachment to differences in dharmas, this is the observer. Regarding the teachings of all dharmas, able to expound them equally, Constantly dwelling in equality, this is the observer. Regarding the teachings of all dharmas, able to know and see them according to reason, Then attaining good correspondence, this is the skillful means practitioner. Not arising in any disputes, not creating causes for disputes, Everything not contradicting, this is the one in correspondence. Constantly arising with a mind free from disputes, free from disputes attaining correspondence, Being equal and not contradicting, this is the wise one. In the principles of dharma, forever ceasing all disputes, Putting on armor and practicing according to reason, this is the courageous one. Observing universally like this, purely without contradiction or dispute, Able to praise and expound the supreme dharma in the dharma assembly. Such Bodhisattvas, accomplishing all dharmas, Attaining the Ocean Seal Samadhi (samadhi, a state of meditative consciousness), this is the one with right mindfulness. Practicing diligently like this, purely without contradiction or dispute, Ceasing disputes and attaining correspondence, one can accomplish this samadhi. Dwelling according to reason, able to know the secret teachings, Knowing 'I' and 'I-conceit', cutting off conceit and arrogance. In the decisive teachings, accomplishing skillful means, Also knowing the names of differences, this is the wise one. In the principles of all dharmas, diligently practicing according to reason, Able to see all dharma doors, this is the one who sees the dharma. Practicing diligently like this, able to know all dharmas, Which dharmas correspond with each other? Which dharmas do not correspond?

應？　一切諸法中，　　念業清凈者，　能于決定義，　　而得善方便。　一切諸法中，　　精進思惟者，　了知一切法，　　乃獲此三昧。

「複次無邊慧！諸菩薩摩訶薩於此法中勤修習者！復有能攝三昧之法。諦聽諦聽善思念之，吾當解說。」

「唯然世尊！愿樂欲聞。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！有諸菩薩摩訶薩法光明門，而能出生諸法理趣善巧方便，亦能出生一切法印，能入一切法印之門，於一切法所應作者能了能入，於法光明能得能說，以法光明隨順趣入諸法句門。何者名為法光明門而能出生善巧光明？謂能了知異名教門、秘密教門、異名事門、攝取事門、諸差別門。云何于彼而得了知，乃能出生三昧之門、一切法界理趣之門，入於一義能隨解了諸法光明？

「無邊慧！諸菩薩摩訶薩於此甚深諸法理趣善巧方便，若現修行、若當修行，若現求者、若當求者，聞此法門，以少加行得大光明入諸法門，從此法門復起光明。以是光明隨何法門、隨何所行，應入應行如其理趣，以三昧力觀諸法門，於三昧門出生智慧而能了知，如實理趣三昧力故、觀法門故、生智慧故，以三昧門了知法界住善方便，能起一切法門光明，得一切法海印三昧。

「無邊慧！云

【現代漢語翻譯】現代漢語譯本在一切諸法中，如果能專注于清凈的業，就能在決定義理時，獲得善巧方便。在一切諸法中，如果能精進思惟，就能了知一切法，從而獲得這種三昧（Samadhi，禪定）。

『再者，無邊慧（Anantamati，菩薩名）！諸位菩薩摩訶薩如果在此法中勤奮修習，還有能夠攝持三昧的方法。仔細聽，仔細聽，好好思考，我將為你們解說。』

『是的，世尊！我們很樂意聽聞。』

這時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！有諸位菩薩摩訶薩的法光明門，能夠出生諸法理趣的善巧方便，也能出生一切法印（Dharma-mudra，佛法的印記），能夠進入一切法印之門，對於一切法所應作的能夠了解和進入，對於法光明能夠獲得和宣說，以法光明隨順趣入諸法句門。什麼叫做能夠出生善巧光明的法光明門呢？就是能夠了知異名教門、秘密教門、異名事門、攝取事門、諸差別門。如何才能在這些方面獲得瞭解，從而能夠出生三昧之門、一切法界理趣之門，進入一個義理就能隨之瞭解諸法光明呢？』

『無邊慧！諸位菩薩摩訶薩對於這甚深的諸法理趣善巧方便，無論是現在修行、還是將來修行，無論是現在求取、還是將來求取，聽聞此法門，以少許的加行就能獲得大光明，進入諸法之門，從此法門又能生起光明。以這光明，無論隨順哪個法門、無論隨順哪個修行，都應如理如實地進入和修行，以三昧的力量觀察諸法之門，在三昧之門中出生智慧而能夠了知，因為如實理趣的三昧力量、觀察法門的力量、生起智慧的力量，以三昧之門了知法界，安住于善巧方便，能夠生起一切法門的光明，獲得一切法海印三昧（Sarva-dharma-samudra-mudra-samadhi，一切法如海之印的禪定）。』

『無邊慧！』

【English Translation】 English version Among all dharmas, one who is mindful of pure karma, can obtain skillful means in determining the meaning. Among all dharmas, one who diligently contemplates, understands all dharmas, and thus attains this samadhi (meditative absorption).

'Furthermore, Anantamati (Boundless Wisdom, a Bodhisattva)! If Bodhisattva Mahasattvas diligently cultivate this Dharma, there are also methods to gather samadhi. Listen carefully, listen carefully, and contemplate well, I will explain it to you.'

'Yes, World Honored One! We are eager to hear.'

At that time, the World Honored One said to Bodhisattva Mahasattva Anantamati: 'Anantamati! There are Dharma light gates of Bodhisattva Mahasattvas, which can give rise to skillful means of the principles of all dharmas, and can also give rise to all Dharma-mudras (seals of the Dharma), which can enter the gates of all Dharma-mudras. They can understand and enter what should be done in all dharmas, can obtain and speak of the Dharma light, and with the Dharma light, they can follow and enter the gates of the phrases of all dharmas. What is called the Dharma light gate that can give rise to skillful light? It is the ability to understand the teachings of different names, the teachings of secrets, the matters of different names, the matters of gathering, and the gates of all differences. How can one gain understanding in these aspects, so as to give rise to the gates of samadhi, the gates of the principles of all Dharma realms, and enter into one meaning and then understand the light of all dharmas?'

'Anantamati! Bodhisattva Mahasattvas, regarding these profound skillful means of the principles of all dharmas, whether they are practicing now or will practice in the future, whether they are seeking now or will seek in the future, upon hearing this Dharma gate, with a little effort, they can obtain great light and enter the gates of all dharmas. From this Dharma gate, light can arise again. With this light, no matter which Dharma gate they follow, no matter which practice they follow, they should enter and practice according to the principles. With the power of samadhi, they observe the gates of all dharmas, and from the gates of samadhi, wisdom arises, and they are able to understand. Because of the power of samadhi of the true principles, the power of observing the Dharma gates, and the power of arising wisdom, with the gates of samadhi, they understand the Dharma realm, abide in skillful means, can give rise to the light of all Dharma gates, and attain the Sarva-dharma-samudra-mudra-samadhi (the samadhi of the seal of all dharmas like the ocean).'

'Anantamati!'

何法門？謂阿字印印一切法無明所作，行得圓滿阿字為首，無明止息無所作故。諸菩薩摩訶薩應入無相印門，以𣘨(阿可反)字印印一切法，業異熟果、業所應作、業果和合，了知業果和合緣故，諸菩薩摩訶薩應入無業無果、無有和合無緣印門。以諸行印印一切法，于種種業、業所應作，起一切法智光明故。諸菩薩摩訶薩應入一切諸行善巧印門。以打-丁+袲字印印一切法，以么字助施設名言與種種法而作相應，了知[打-丁+袲]么而相助故，諸菩薩摩訶薩應入無合無助無名印門。以無邊印印一切法，一切分別而不可得，離分別故，諸菩薩摩訶薩應入無分別印門。以無際印印一切法際不和合，盡于際故，諸菩薩摩訶薩應入無尋無伺無言說印門。以無種種自性之印印一切法，以一自性起作之相斷除種種自性想故，諸菩薩摩訶薩應入種種自性印門。以欲相應和合之印印一切法現起有為諸行圓滿，離欲寂靜無和合故，諸菩薩摩訶薩應入盡欲智見無和合印門。無邊慧！是為菩薩摩訶薩印門印一切法。以此印門而應入於一切法中。

「無邊慧！復有無障礙門、無和合門，諸菩薩摩訶薩應隨悟入。云何無障礙門、無和合門？謂虛空印印一切法，諸菩薩摩訶薩應入無著印門。以空閑印印一切法，諸菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本：『是什麼法門？』是指以『阿』字印（A字，代表萬法本初的空性）印證一切法，由無明所造作的種種行為，當修行達到圓滿時，以『阿』字為首，無明止息，不再有任何造作。諸位菩薩摩訶薩應當進入無相印門，以『𣘨』（a-ka，意為『不』）字印印證一切法，對於業的異熟果報、業所應作、業果的結合，了知業果結合的因緣，諸位菩薩摩訶薩應當進入無業無果、無有結合無緣的印門。以諸行印印證一切法，對於種種業、業所應作，生起一切法智的光明。諸位菩薩摩訶薩應當進入一切諸行善巧的印門。以『[打-丁+袲]』（na，意為『無』）字印印證一切法，以『么』（ma，意為『有』）字輔助施設名言，與種種法相應，了知『[打-丁+袲]』和『么』相互輔助，諸位菩薩摩訶薩應當進入無合無助無名的印門。以無邊印印證一切法，一切分別都不可得，遠離分別，諸位菩薩摩訶薩應當進入無分別的印門。以無際印印證一切法，際不和合，窮盡于際，諸位菩薩摩訶薩應當進入無尋無伺無言說的印門。以無種種自性之印印證一切法，以一自性起作之相斷除種種自性之想，諸位菩薩摩訶薩應當進入種種自性的印門。以欲相應和合之印印證一切法，顯現有為諸行圓滿，遠離慾望寂靜，沒有和合，諸位菩薩摩訶薩應當進入盡欲智見無和合的印門。無邊慧！這就是菩薩摩訶薩以印門印證一切法。應當以此印門進入一切法中。『無邊慧！』還有無障礙門、無和合門，諸位菩薩摩訶薩應當隨之覺悟並進入。什麼是無障礙門、無和合門？是指以虛空印印證一切法，諸位菩薩摩訶薩應當進入無著印門。以空閑印印證一切法，諸位菩薩摩訶薩

【English Translation】 English version: 'What is the Dharma gate?' It refers to using the 'A' seal (the letter A, representing the primordial emptiness of all dharmas) to seal all dharmas, the various actions created by ignorance. When practice reaches perfection, with 'A' as the beginning, ignorance ceases, and there is no more creation. All Bodhisattva Mahasattvas should enter the seal of no-form, using the '𣘨' (a-ka, meaning 'not') seal to seal all dharmas. Regarding the karmic results of maturation, what should be done by karma, and the combination of karmic results, understanding the causes and conditions of the combination of karmic results, all Bodhisattva Mahasattvas should enter the seal of no karma, no result, no combination, and no conditions. Using the seal of all actions to seal all dharmas, for all kinds of karma and what should be done by karma, the light of wisdom of all dharmas arises. All Bodhisattva Mahasattvas should enter the seal of skillful means in all actions. Using the '[打-丁+袲]' (na, meaning 'no') seal to seal all dharmas, using the 'ma' (meaning 'yes') to assist in establishing names and corresponding with various dharmas, understanding that '[打-丁+袲]' and 'ma' assist each other, all Bodhisattva Mahasattvas should enter the seal of no combination, no assistance, and no name. Using the seal of no boundary to seal all dharmas, all discriminations are unattainable, being free from discrimination, all Bodhisattva Mahasattvas should enter the seal of no discrimination. Using the seal of no limit to seal all dharmas, the limit is not combined, exhausting the limit, all Bodhisattva Mahasattvas should enter the seal of no seeking, no pondering, and no speech. Using the seal of no various self-natures to seal all dharmas, using the aspect of one self-nature arising to cut off the thought of various self-natures, all Bodhisattva Mahasattvas should enter the seal of various self-natures. Using the seal of desire corresponding and combining to seal all dharmas, manifesting the perfection of conditioned actions, being free from desire and peaceful, without combination, all Bodhisattva Mahasattvas should enter the seal of the wisdom of exhausting desire and seeing no combination. Immeasurable Wisdom! This is how Bodhisattva Mahasattvas use seals to seal all dharmas. They should enter all dharmas through these seals. Immeasurable Wisdom! There are also the gates of no obstruction and no combination, which all Bodhisattva Mahasattvas should awaken to and enter. What are the gates of no obstruction and no combination? It refers to using the seal of space to seal all dharmas, all Bodhisattva Mahasattvas should enter the seal of no attachment. Using the seal of emptiness to seal all dharmas, all Bodhisattva Mahasattvas

應入無二印門。以寂靜印印一切法，諸菩薩摩訶薩應入止息印門。以無門印印一切法，諸菩薩摩訶薩應入不動印門。以無處印印一切法，諸菩薩摩訶薩應入無染印門。以性空印印一切法，諸菩薩摩訶薩應入無得印門。以無相印印一切法，諸菩薩摩訶薩應入善巧修習方便印門。以無愿印印一切法，諸菩薩摩訶薩應入善寂靜愿光明印門。以無貪印印一切法，諸菩薩摩訶薩應入遍知分別如實印門。以無生印印一切法，諸菩薩摩訶薩應入生正智見無生印門。以寂滅印印一切法，諸菩薩摩訶薩應入離蘊印門。以盡相印印一切法，諸菩薩摩訶薩應入生盡印門。以法界印印一切法，諸菩薩摩訶薩應入顯現法界善巧印門。以無念印印一切法，諸菩薩摩訶薩應入實無分別平等印門。以離性印印一切法，諸菩薩摩訶薩應入遍知一切自性印門。以涅槃印印一切法，諸菩薩摩訶薩應入如實寂靜順滅印門。無邊慧！是為諸菩薩摩訶薩於一切法無障礙門、不和合門，超過一切斷常見門、無邊際門、前後際門，以厭離故、寂滅故、止息故、清涼故。諸菩薩摩訶薩於此一切法印之門隨學隨入，以善修行此諸法門，得一切法海印三昧。此三昧者，如實相應能攝諸法善方便智，是故諸菩薩摩訶薩於此印門應善修習，住一切法海印三昧觀一切法，而能出生無量

【現代漢語翻譯】現代漢語譯本應進入無二印門（指不二法門的印證）。以寂靜印（指諸法寂靜的印證）印證一切法，諸位菩薩摩訶薩應進入止息印門（指止息一切妄念的印證）。以無門印（指沒有出入之門的印證）印證一切法，諸位菩薩摩訶薩應進入不動印門（指心不動搖的印證）。以無處印（指無所住處的印證）印證一切法，諸位菩薩摩訶薩應進入無染印門（指不被污染的印證）。以性空印（指諸法性空的印證）印證一切法，諸位菩薩摩訶薩應進入無得印門（指無所得的印證）。以無相印（指諸法無相的印證）印證一切法，諸位菩薩摩訶薩應進入善巧修習方便印門（指善巧修習各種方便的印證）。以無愿印（指無所愿求的印證）印證一切法，諸位菩薩摩訶薩應進入善寂靜愿光明印門（指善於寂靜並愿求光明的印證）。以無貪印（指沒有貪慾的印證）印證一切法，諸位菩薩摩訶薩應進入遍知分別如實印門（指普遍瞭解並如實分辨的印證）。以無生印（指諸法不生的印證）印證一切法，諸位菩薩摩訶薩應進入生正智見無生印門（指生起正確智慧並見到無生的印證）。以寂滅印（指寂靜滅度的印證）印證一切法，諸位菩薩摩訶薩應進入離蘊印門（指脫離五蘊的印證）。以盡相印（指諸法終將消盡的印證）印證一切法，諸位菩薩摩訶薩應進入生盡印門（指生起終將消盡的印證）。以法界印（指法界真如的印證）印證一切法，諸位菩薩摩訶薩應進入顯現法界善巧印門（指顯現法界並善巧運用的印證）。以無念印（指沒有念頭的印證）印證一切法，諸位菩薩摩訶薩應進入實無分別平等印門（指真實沒有分別並平等的印證）。以離性印（指脫離自性的印證）印證一切法，諸位菩薩摩訶薩應進入遍知一切自性印門（指普遍瞭解一切自性的印證）。以涅槃印（指涅槃寂靜的印證）印證一切法，諸位菩薩摩訶薩應進入如實寂靜順滅印門（指如實寂靜並順應滅度的印證）。無邊慧（菩薩名）！這就是諸位菩薩摩訶薩在一切法中無障礙的門徑、不和合的門徑，超越一切斷見和常見、無邊際的門徑、前後際的門徑，因為厭離、寂滅、止息、清涼的緣故。諸位菩薩摩訶薩在此一切法印之門中隨學隨入，通過善於修行這些法門，可以獲得一切法海印三昧（指如大海般深廣的定境）。這種三昧，與如實相應，能夠攝持諸法，具有善巧方便的智慧，因此諸位菩薩摩訶薩應當善於修習這些印門，安住於一切法海印三昧中觀察一切法，從而能夠出生無量。

【English Translation】 English version One should enter the gate of the non-dual seal. With the seal of quiescence (referring to the seal of all dharmas being quiescent), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of cessation (referring to the seal of ceasing all delusive thoughts). With the seal of no-gate (referring to the seal of no gate of entry or exit), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of immovability (referring to the seal of the mind not being shaken). With the seal of no-place (referring to the seal of no abiding place), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of non-contamination (referring to the seal of not being defiled). With the seal of emptiness of nature (referring to the seal of the emptiness of nature of all dharmas), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of no attainment (referring to the seal of no attainment). With the seal of no-characteristics (referring to the seal of no characteristics of all dharmas), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of skillful practice of expedient means (referring to the seal of skillful practice of various expedient means). With the seal of no-wish (referring to the seal of no desires), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of the light of good quiescence and aspiration (referring to the seal of being good at quiescence and aspiring for light). With the seal of no-greed (referring to the seal of no greed), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of comprehensive knowledge and true discernment (referring to the seal of universally understanding and truly discerning). With the seal of no-birth (referring to the seal of no birth of all dharmas), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of generating right wisdom and seeing no-birth (referring to the seal of generating right wisdom and seeing no-birth). With the seal of extinction (referring to the seal of extinction and quiescence), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of detachment from the aggregates (referring to the seal of detachment from the five aggregates). With the seal of the characteristic of exhaustion (referring to the seal of all dharmas eventually being exhausted), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of the exhaustion of birth (referring to the seal of the exhaustion of birth). With the seal of the dharma realm (referring to the seal of the true suchness of the dharma realm), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of skillful manifestation of the dharma realm (referring to the seal of manifesting the dharma realm and skillfully utilizing it). With the seal of no-thought (referring to the seal of no thoughts), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of true non-discrimination and equality (referring to the seal of truly having no discrimination and being equal). With the seal of detachment from nature (referring to the seal of detachment from self-nature), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of comprehensive knowledge of all self-natures (referring to the seal of universally understanding all self-natures). With the seal of Nirvana (referring to the seal of the quiescence of Nirvana), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of true quiescence and extinction in accordance (referring to the seal of true quiescence and extinction in accordance with the way). O Boundless Wisdom (name of a Bodhisattva)! These are the unobstructed gates, the non-harmonious gates, the gates that transcend all views of annihilation and permanence, the gates of boundlessness, the gates of before and after, for all Bodhisattva-Mahasattvas in all dharmas, due to aversion, extinction, cessation, and coolness. The Bodhisattva-Mahasattvas, by following and entering these gates of all dharma seals, through skillful practice of these dharma gates, can attain the Samadhi of the Seal of the Ocean of All Dharmas (referring to a state of concentration as vast and deep as the ocean). This Samadhi, being in accordance with reality, is able to encompass all dharmas and possesses the wisdom of skillful means. Therefore, the Bodhisattva-Mahasattvas should skillfully practice these seal gates, abide in the Samadhi of the Seal of the Ocean of All Dharmas, observe all dharmas, and thereby be able to generate immeasurable.

無邊大法光明。無邊慧！譬如大海水乃無量而無有能測其量者，一切諸法亦復如是，終無有能測其量者。又如大海一切眾流悉入其中，一切諸法入法印中亦復如是，故名海印印一切法悉入諸法海印之中，於此印中見一切法同於法印。又如大龍及諸龍眾，諸大身眾能有大海、能入大海，于彼大海以為住處。諸菩薩摩訶薩亦復如是，而於無量百千劫中善修諸業，乃能入此三昧印門，于彼印門以為住處，為欲證得諸佛法故、善巧圓滿一切智故，成就如是諸法印門。諸菩薩摩訶薩精勤修學此法門時，則能修學一切法門，見諸法門在此門故，而能發起諸法光明，入於一切法海之中，是故此法名一切法海印三昧。又如大海是大珍寶積集之處，此三昧者亦復如是，是一切法及法善巧積集之處。

「無邊慧！若有眾生為得無上佛之知見，於此三昧若已求者、若當求者、若現求者，彼則能求一切法海圓滿智慧。以是義故，我此法印付囑于汝。汝于末世后五十歲正法滅時，以此法印印諸眾生。為此法印而印之者，皆于阿耨多羅三藐三菩提得不退轉，成就佛法速詣道場，轉無上輪紹隆佛種，隨順住於一切智地，能于無上大般涅槃而般涅槃，令諸天人受持正法。無邊慧！諸菩薩摩訶薩若欲攝取如是無量殊勝功德，於此深法精勤愛樂而無放

【現代漢語翻譯】現代漢語譯本：無邊智慧啊！偉大的佛法光明是無邊無際的。就像大海的水一樣，是無量無邊的，沒有人能夠測量它的容量。一切諸法也是如此，最終沒有人能夠測量它們的數量。又像大海一樣，所有的河流都流入其中，一切諸法也流入法印中，也是如此。因此，它被稱為海印，它印證一切法都進入諸法海印之中。在這個印中，可以看到一切法都與法印相同。又像大龍和各種龍眾，這些巨大的身軀能夠擁有大海，能夠進入大海，並把大海作為它們的住所。諸菩薩摩訶薩也是如此，他們在無量百千劫中勤修各種善業，才能夠進入這個三昧印門，並把這個印門作為他們的住所，爲了證得諸佛的佛法，爲了巧妙圓滿一切智慧，成就這樣的諸法印門。諸菩薩摩訶薩精勤修學這個法門時，就能夠修學一切法門，因為看到諸法門都在這個門中，從而能夠發起諸法光明，進入一切法海之中。因此，這個法被稱為一切法海印三昧。又像大海是各種珍寶聚集的地方，這個三昧也是如此，是一切法和法善巧聚集的地方。無邊智慧啊！如果眾生爲了獲得無上佛的知見，對於這個三昧，如果已經求取、將要求取、或者正在求取，他們就能夠求得一切法海圓滿的智慧。因為這個原因，我把這個法印囑託給你。你在末世后五十年正法滅盡的時候，用這個法印印證眾生。被這個法印印證的人，都將在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉，成就佛法，迅速到達道場，轉動無上法輪，繼承佛種，順應地住在一切智地，能夠在無上大般涅槃中進入涅槃，讓諸天人受持正法。無邊智慧啊！諸菩薩摩訶薩如果想要攝取這樣無量殊勝的功德，就應該對這個深奧的佛法精勤愛樂，而不要懈怠。

【English Translation】 English version: Immeasurable Wisdom! The great light of the Dharma is boundless. Just like the water of the great ocean, which is immeasurable and no one can measure its capacity, so too are all dharmas; ultimately, no one can measure their quantity. And just as all streams flow into the great ocean, so too do all dharmas flow into the Dharma Seal. Therefore, it is called the Ocean Seal, which seals that all dharmas enter into the Ocean Seal of all dharmas. Within this seal, one can see that all dharmas are identical to the Dharma Seal. Furthermore, just as great dragons and various dragon hosts, these great beings, can possess the great ocean, can enter the great ocean, and make the great ocean their dwelling place, so too are the Bodhisattva Mahasattvas. They diligently cultivate various virtuous deeds for countless hundreds of thousands of kalpas, and only then can they enter this Samadhi Seal Gate and make this seal gate their dwelling place. This is in order to attain the Buddhadharma of all Buddhas, to skillfully perfect all wisdom, and to accomplish such Dharma Seal Gates. When Bodhisattva Mahasattvas diligently study this Dharma Gate, they can then study all Dharma Gates, because they see that all Dharma Gates are within this gate. Thus, they can generate the light of all dharmas and enter into the ocean of all dharmas. Therefore, this Dharma is called the Samadhi of the Ocean Seal of All Dharmas. Furthermore, just as the great ocean is the place where various treasures gather, so too is this samadhi, which is the place where all dharmas and skillful means of the Dharma gather. Immeasurable Wisdom! If sentient beings, in order to attain the unsurpassed knowledge and vision of the Buddha, have already sought, will seek, or are currently seeking this samadhi, they will be able to seek the perfect wisdom of the ocean of all dharmas. For this reason, I entrust this Dharma Seal to you. In the last fifty years of the Dharma's decline in the final age, use this Dharma Seal to seal sentient beings. Those who are sealed by this Dharma Seal will attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), accomplish the Buddhadharma, quickly reach the Bodhi-mandala, turn the unsurpassed Dharma wheel, inherit the Buddha's lineage, abide in accordance with the ground of all wisdom, and be able to enter Nirvana in the unsurpassed Great Nirvana, enabling gods and humans to uphold the true Dharma. Immeasurable Wisdom! If Bodhisattva Mahasattvas wish to gather such immeasurable and extraordinary merits, they should diligently love and delight in this profound Dharma without being lax.

逸。

「複次無邊慧！我念往昔過大無量阿僧祇劫復倍是數，爾時有佛出現世間，號曰超過須彌光王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名善住，國名悅意。時彼劫中眾生壽命不可限量，安隱豐饒住眾善法，是故彼劫名為善住。彼佛國界廣博嚴飾多諸美妙，見者和樂悅意，名香周流普遍，是故彼國名為悅意。時四洲中，三洲等量八萬由旬，一一洲中有二萬城，一一城量各十由旬。唯有閻浮一洲，廣量俱胝由旬，有八萬城，一一城量二十由旬。重樓表剎垣墻周匝，種種衣樹、種種味樹、諸雜花樹、寶多羅樹而莊嚴之，國界安樂人民充滿。其中復有最大都城周百由旬，二萬園苑而圍繞之。諸園苑中，澄潭溯流處處盈注，華蕊甘實一一榮茂，名香普熏聞者欣悅，鳥獸和鳴其聲雅亮。爾時彼佛住一園中為眾說法。無邊慧！超過須彌光王如來壽十小劫，滅度之後正法住世滿一小劫。時彼如來四會說法，一一法會，諸聲聞眾住學地者各有五百俱胝那由他，諸阿羅漢及菩薩眾各有五十俱胝那由他。時彼如來有二菩薩：一名勇猛軍，二名勇猛力。是二菩薩具足神通得無生忍，前白佛言：『世尊！以何等法成就菩薩摩訶薩一切諸法海印三昧？』時彼如來以此句門廣為宣說。說此

【現代漢語翻譯】現代漢語譯本：『再者，無邊慧！我回憶過去，經過極其無量阿僧祇劫，還要再加一倍那麼久遠的時間，那時有一尊佛出現於世，名號為超過須彌光王如來（如來是佛的十號之一，意為「如實而來」）、應供（應受人天供養）、正遍知（真正普遍知道一切真理）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的修行者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。那個劫的名字叫善住，國家的名字叫悅意。那時那個劫中的眾生壽命不可計數，安穩富饒，安住于各種善法，所以那個劫名為善住。那佛的國土廣闊莊嚴，有很多美妙之處，見到的人都感到和諧快樂，心生歡喜，名香周流普遍，所以那個國家名為悅意。當時四大洲中，三個洲的面積相等，都是八萬由旬，每個洲有兩萬座城市，每座城市的大小都是十由旬。只有閻浮洲（我們所居住的洲）的面積是俱胝由旬，有八萬座城市，每座城市的大小是二十由旬。高樓、表剎、圍墻環繞四周，用各種衣樹、各種味樹、各種雜花樹、寶多羅樹來莊嚴，國土安樂，人民充滿。其中還有一座最大的都城，周圍一百由旬，被兩萬座園林圍繞。在這些園林中，清澈的水潭和流動的溪水到處都是，花蕊和甘甜的果實都茂盛生長，名香普遍散發，聞到的人都感到欣悅，鳥獸和鳴，聲音優雅清亮。那時，那尊佛住在一個園林中為大眾說法。無邊慧！超過須彌光王如來的壽命是十小劫，滅度之後，正法住世滿一小劫。那時，那尊如來有四次法會說法，每一次法會，住在學地的聲聞眾各有五百俱胝那由他，阿羅漢和菩薩眾各有五十俱胝那由他。那時，那尊如來有兩位菩薩：一位名叫勇猛軍，一位名叫勇猛力。這兩位菩薩都具足神通，得到無生法忍，他們上前對佛說：『世尊！用什麼法才能成就菩薩摩訶薩（大菩薩）的一切諸法海印三昧（一種能如實反映一切法的禪定）？』那時，那尊如來用這個句門廣泛地為他們宣說。說完這個

【English Translation】 English version: 'Furthermore, O Immeasurable Wisdom! I recall in the past, beyond immeasurable asamkhya kalpas, and then doubling that number, there appeared a Buddha in the world named Surpassing Mount Sumeru Light King Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (gone to bliss), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastadevamanushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (world-honored one). The kalpa was named Well-Dwelling, and the country was named Delightful. At that time, the lifespan of beings in that kalpa was immeasurable, they were peaceful and prosperous, abiding in all good dharmas, therefore that kalpa was named Well-Dwelling. That Buddha's realm was vast and adorned with many beautiful things, those who saw it felt harmonious and joyful, and fragrant scents pervaded everywhere, therefore that country was named Delightful. At that time, among the four continents, three continents were equal in size, each being 80,000 yojanas, and each continent had 20,000 cities, each city being 10 yojanas in size. Only Jambudvipa (the continent we inhabit) was a koti yojana in size, with 80,000 cities, each city being 20 yojanas in size. There were high towers, banners, and walls all around, adorned with various clothing trees, various flavor trees, various flower trees, and precious tala trees. The country was peaceful and the people were abundant. Among them was the largest capital city, 100 yojanas in circumference, surrounded by 20,000 gardens. In these gardens, clear ponds and flowing streams were everywhere, with flowers and sweet fruits flourishing, and fragrant scents pervaded, bringing joy to those who smelled them. Birds and beasts harmonized, their sounds elegant and clear. At that time, that Buddha resided in a garden, teaching the Dharma to the assembly. O Immeasurable Wisdom! The lifespan of Surpassing Mount Sumeru Light King Tathagata was ten small kalpas, and after his parinirvana, the true Dharma remained in the world for one small kalpa. At that time, that Tathagata held four Dharma assemblies, and in each assembly, there were 500 koti nayutas of shravakas (hearers) who were still in training, and 50 koti nayutas of arhats and bodhisattvas. At that time, that Tathagata had two bodhisattvas: one named Courageous Army, and the other named Courageous Strength. These two bodhisattvas were endowed with supernatural powers and had attained the patience of non-origination. They approached the Buddha and said, 'O Bhagavan! By what Dharma can a Bodhisattva Mahasattva (great bodhisattva) achieve the Samadhi of the Ocean Seal of all Dharmas (a meditative state that reflects all dharmas as they are)?' At that time, that Tathagata extensively explained this through this phrase. Having spoken this

法時，十千菩薩得無生忍，是二菩薩證一切法海印三昧及證菩薩一切三昧。以證諸法海印三昧及證菩薩諸三昧故，能於一切佛剎土中現大神變、放大光明、出妙梵音，為諸眾生演說正法，而能成熟八俱胝人趣于阿耨多羅三藐三菩提。時彼如來即為授記：『過一百劫，皆當證於阿耨多羅三藐三菩提。百劫之中，於一一劫供養承事五百如來，于彼如來中時正法后時正法悉能受持，為諸眾生作大饒益。一一劫中一心不亂，一一生處皆受化生，一一生中不退三昧，神變說法度諸眾生。過百劫已復值無邊功德如來，供養親近。善能遊戲無量三昧神變解脫。』是二菩薩于彼佛所，一名離憂、二名善住，能隨如來轉於法輪，教化無量無數眾生令住三乘。時彼如來複為授記：『我滅度后，離憂當證阿耨多羅三藐三菩提，號曰無邊辯才如來。滅度之後，善住當證阿耨多羅三藐三菩提，號曰最勝光明如來。共壽一劫，剎土積集無量功德。』是二菩薩于如來前受斯決已，次第證於阿耨多羅三藐三菩提。無邊慧！若諸菩薩摩訶薩為一切法海印三昧，應生愛樂起大精進不惜身命，以不放逸而修行之。」

時彼眾中復有菩薩摩訶薩名曰慧義，即從坐起前白佛言：「希有世尊！乃能為諸菩薩摩訶薩得一切法智善巧故及得如來一切智故，說一切法

{ "translations": [ "現代漢語譯本：當佛陀宣講佛法時，一萬位菩薩證得了無生法忍（對諸法不生不滅的真理的領悟），這兩位菩薩證得了一切法海印三昧（如大海印一切法的禪定）以及菩薩的一切三昧（各種禪定）。因為證得了諸法海印三昧以及菩薩的各種三昧，他們能夠在一切佛剎土中展現大神變、放出大光明、發出美妙的梵音，為眾生演說正法，從而能夠使八俱胝（八千萬）人趨向阿耨多羅三藐三菩提（無上正等正覺）。當時，那位如來就為他們授記說：『過一百劫之後，你們都將證得阿耨多羅三藐三菩提。在這百劫之中，每一劫都將供養承事五百位如來，在這些如來住世時，正法和后時正法都能夠受持，為眾生帶來巨大的利益。每一劫中，你們都將一心不亂，每一生都將受化生，每一生都不會退失三昧，以神通變化說法度化眾生。過百劫之後，你們又將遇到無邊功德如來，供養親近。你們將善於運用無量三昧神通變化解脫。』這兩位菩薩在那位佛陀那裡，一位名叫離憂，一位名叫善住，能夠跟隨如來轉法輪，教化無量無數的眾生，使他們安住於三乘（聲聞乘、緣覺乘、菩薩乘）。當時，那位如來又為他們授記說：『我滅度之後，離憂將證得阿耨多羅三藐三菩提，號為無邊辯才如來。滅度之後，善住將證得阿耨多羅三藐三菩提，號為最勝光明如來。他們共壽一劫，剎土積聚無量功德。』這兩位菩薩在如來面前接受了這樣的授記之後，次第證得了阿耨多羅三藐三菩提。無邊慧啊！如果各位菩薩摩訶薩爲了證得一切法海印三昧，應當生起愛樂之心，發起大精進，不惜身命，以不放逸的精神修行。」， "當時，在那個集會中，又有一位菩薩摩訶薩，名叫慧義，他從座位上站起來，走到佛陀面前說道：『稀有啊，世尊！您爲了使各位菩薩摩訶薩獲得一切法智的善巧，以及獲得如來的一切智，宣說了一切法。" ], "english_translations": [ "English version: At the time when the Buddha was expounding the Dharma, ten thousand Bodhisattvas attained the Anutpattika-dharma-kshanti (the patience with the non-arising of all dharmas), and these two Bodhisattvas attained the Samudra-mudra-samadhi of all dharmas (the samadhi that seals all dharmas like the ocean) and all the samadhis of Bodhisattvas. Because they attained the Samudra-mudra-samadhi of all dharmas and all the samadhis of Bodhisattvas, they were able to manifest great spiritual transformations in all Buddha-lands, emit great light, produce wonderful Brahma sounds, and expound the true Dharma for all sentient beings, thereby enabling eight kotis (eighty million) of people to aspire to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). At that time, that Tathagata then prophesied to them: 『After one hundred kalpas, you will all attain Anuttara-samyak-sambodhi. During these hundred kalpas, in each kalpa, you will make offerings to and serve five hundred Tathagatas. During the time when these Tathagatas are dwelling in the world, you will be able to uphold the true Dharma and the later true Dharma, bringing great benefit to all sentient beings. In each kalpa, you will be single-minded and undistracted, and in each life, you will be born by transformation. In each life, you will not regress from samadhi, and you will use spiritual transformations to expound the Dharma and liberate all sentient beings. After one hundred kalpas, you will again encounter Tathagatas of boundless merit, and you will make offerings to and draw near to them. You will be skilled in the play of immeasurable samadhis, spiritual transformations, and liberations.』 These two Bodhisattvas, in the presence of that Buddha, one named Li You (Free from Sorrow) and the other named Shan Zhu (Well-Dwelling), were able to follow the Tathagata in turning the Dharma wheel, teaching and transforming immeasurable and countless sentient beings, causing them to abide in the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). At that time, that Tathagata again prophesied to them: 『After my Parinirvana, Li You will attain Anuttara-samyak-sambodhi and will be named the Tathagata of Boundless Eloquence. After my Parinirvana, Shan Zhu will attain Anuttara-samyak-sambodhi and will be named the Tathagata of Supreme Light. They will live for one kalpa, and their Buddha-lands will accumulate immeasurable merit.』 These two Bodhisattvas, having received such prophecies in the presence of the Tathagata, will successively attain Anuttara-samyak-sambodhi. O Boundless Wisdom! If all Bodhisattva-mahasattvas wish to attain the Samudra-mudra-samadhi of all dharmas, they should generate a desire for it, arouse great diligence, not spare their lives, and cultivate it with non-negligence.」", "At that time, in that assembly, there was another Bodhisattva-mahasattva named Hui Yi (Meaning of Wisdom), who rose from his seat and approached the Buddha, saying: 『It is rare, O World Honored One! You have expounded all dharmas in order to enable all Bodhisattva-mahasattvas to gain skill in the wisdom of all dharmas and to attain the all-knowing wisdom of the Tathagata.』" ] }

海印三昧。世尊！若得諸法海印三昧，決定當得諸法理趣善巧方便速詣道場。以此無邊功德大海而發趣于阿耨多羅三藐三菩提，常見諸佛、勤修正法、與僧同行，能消如來最上之供，超過聲聞緣覺之地。」

爾時世尊告慧義菩薩摩訶薩言：「如是如是，如汝所說。慧義！諸菩薩摩訶薩得一切法海印三昧，則得無量殊勝功德。若住諸法海印三昧，能以諸法海印三昧善巧方便決定趣于阿耨多羅三藐三菩提。慧義！譬如須彌山王眾寶所成，出於大海量高八萬四千由旬，嶷然安住最極光明；諸菩薩摩訶薩亦復如是，以此三昧善發趣故，出於一切法藏大海，映蔽一切世間天人，無上安住最極光明。又如滿月眾星圍繞；諸菩薩摩訶薩亦復如是，能於一切世間天人大眾之中作大光明。慧義！汝觀斯法，其誰於此不生愛樂、不起精進而為放逸？唯除下劣薄福眾生。若諸眾生有大智慧，而能成就此廣大法。廣大法者具足功德，諸善丈夫之所攝取。如我所說，若能攝此廣大法財，為諸天人之所侍衛，十方諸佛諸大菩薩之所護念。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩若於此法勤修學者，能為眾生作大饒益，除一切疑解一切結，舍諸習氣斷諸隨眠，超諸喜愛渡諸有海，永滅黑闇永離驚怖，速以善巧能知一

【現代漢語翻譯】現代漢語譯本：『海印三昧』（一種禪定狀態）。世尊！如果能獲得諸法海印三昧，必定能夠通達諸法真理的巧妙方便，迅速到達菩提道場。憑藉這無邊的功德大海，發起趨向阿耨多羅三藐三菩提（無上正等正覺）的願望，常常見到諸佛，勤奮修行正法，與僧眾同行，能夠承受如來最上的供養，超越聲聞和緣覺的境界。

這時，世尊告訴慧義菩薩摩訶薩說：『是這樣的，是這樣的，正如你所說。慧義！諸位菩薩摩訶薩獲得一切法海印三昧，就能獲得無量殊勝的功德。如果安住于諸法海印三昧，就能以諸法海印三昧的巧妙方便，必定趨向阿耨多羅三藐三菩提。慧義！譬如須彌山王由眾寶構成，從大海中升起，高八萬四千由旬，巍然安住，發出最極光明；諸位菩薩摩訶薩也像這樣，因為善於發起這種三昧，從一切法藏的大海中升起，遮蔽一切世間的天人，無上安住，發出最極光明。又如滿月被眾星圍繞；諸位菩薩摩訶薩也像這樣，能夠在一切世間天人大眾之中，發出大光明。慧義！你觀察這種法，誰會不對此產生愛慕，不奮發精進而放逸呢？只有那些下劣、福薄的眾生才會這樣。如果眾生有大智慧，就能成就這種廣大的法。這廣大的法具足功德，是諸位善丈夫所攝取的。正如我所說，如果能夠攝取這種廣大的法財，就會被諸天人所侍衛，被十方諸佛和諸大菩薩所護念。』

這時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！諸位菩薩摩訶薩如果勤奮修學這種法，就能為眾生帶來巨大的利益，消除一切疑惑，解開一切束縛，捨棄各種習氣，斷除各種隨眠（潛在的煩惱），超越各種喜愛，渡過各種有海（生死輪迴），永遠滅除黑暗，永遠遠離驚恐，迅速以巧妙的方法，能夠了解一'

【English Translation】 English version: 'Samadhi of the Ocean Seal' (a state of meditative concentration). World Honored One! If one obtains the Samadhi of the Ocean Seal of all dharmas, one will surely understand the skillful means of the truth of all dharmas, and quickly reach the Bodhi-mandala (place of enlightenment). With this boundless ocean of merit, one will aspire towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), constantly see all Buddhas, diligently practice the Dharma, walk with the Sangha, be able to receive the supreme offerings of the Tathagata, and surpass the realms of Sravakas and Pratyekabuddhas.

At that time, the World Honored One said to Bodhisattva Mahasattva Wisdom Meaning: 'So it is, so it is, as you have said. Wisdom Meaning! When Bodhisattva Mahasattvas obtain the Samadhi of the Ocean Seal of all dharmas, they will obtain immeasurable and supreme merits. If they abide in the Samadhi of the Ocean Seal of all dharmas, they can, through the skillful means of the Samadhi of the Ocean Seal of all dharmas, surely proceed towards Anuttara-samyak-sambodhi. Wisdom Meaning! It is like Mount Sumeru, made of various treasures, rising from the great ocean, 84,000 yojanas in height, standing firm and emitting the most supreme light; Bodhisattva Mahasattvas are also like this, because they are skilled in initiating this samadhi, they rise from the great ocean of all Dharma treasures, overshadowing all the gods and humans in the world, abiding supremely and emitting the most supreme light. It is also like the full moon surrounded by stars; Bodhisattva Mahasattvas are also like this, able to emit great light among all the gods and humans in the world. Wisdom Meaning! You observe this Dharma, who would not develop love for it, not strive diligently and be lax? Only those inferior beings with little merit would be like that. If beings have great wisdom, they can achieve this vast Dharma. This vast Dharma is full of merit, and is embraced by all virtuous men. As I have said, if one can embrace this vast Dharma treasure, one will be attended by all the gods and humans, and protected by all the Buddhas and great Bodhisattvas of the ten directions.'

At that time, the World Honored One said to Bodhisattva Mahasattva Boundless Wisdom: 'Boundless Wisdom! If Bodhisattva Mahasattvas diligently study and practice this Dharma, they can bring great benefit to sentient beings, remove all doubts, untie all knots, abandon all habits, cut off all latent afflictions, transcend all attachments, cross the ocean of existence (samsara), forever extinguish darkness, forever be free from fear, and quickly, through skillful means, be able to understand one'

切眾生之心。」

爾時世尊說是語已放大光明，其光遍照無數世界，映奪一切日月光明。放斯光已，復告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩若能勤修海印三昧，亦當如是現大神變放大光明、大師子吼演說斯法，超過三界作大照明，如我今日而無異也。」

時無邊慧菩薩摩訶薩白佛言：「世尊！唯愿如來加持此法，於後末世若有眾生聞斯法名，當獲無量無邊功德。」

爾時世尊為欲加持此法門故又放光明，復以一指遍動三千大千世界，令諸眾生得大安樂。於時會中，天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽如是眾等，散天妙花及天妙衣，天諸妓樂俱時而作。無量諸天手執天衣搖裔翩翻滿虛空中，同聲唱言：「奇哉奇哉，諸佛境界不可思議。若有受持此深法者，當知堪受一切眾生恭敬作禮。」

爾時世尊復告無邊慧菩薩摩訶薩言：「無邊慧！后末世時薄福眾生，不得聞此甲冑莊嚴三昧莊嚴。若諸眾生有善方便攝大資糧，於後末世乃聞斯法。若於斯法勤修行者，則為三世諸佛世尊之所攝受。無邊慧！於後末世大怖畏時，我此法門付囑汝等。我于無數俱胝那由他劫，積集無上諸法寶藏，具足功德無邊安樂，汝今皆得，一切苦蘊汝今皆舍。汝以無邊功德大海，而速趣于阿

【現代漢語翻譯】現代漢語譯本：『斬斷眾生的心念。』當時，世尊說完這話后，便放出大光明，這光明遍照無數世界，使一切日月的光輝都黯然失色。放出光明后，又告訴無邊慧菩薩摩訶薩（Mahasattva，偉大的菩薩）說：『無邊慧！諸位菩薩摩訶薩如果能勤奮修習海印三昧（Samadhi，禪定），也應當像這樣顯現大神變，放出大光明，發出如獅子吼般的聲音宣說此法，超越三界，作大照明，就像我今天一樣，沒有任何差別。』當時，無邊慧菩薩摩訶薩對佛說：『世尊！唯愿如來加持此法，在後世末法時期，如果有眾生聽到此法的名字，應當獲得無量無邊的功德。』當時，世尊爲了加持此法門，又放出光明，又用一指遍動三千大千世界，使一切眾生得到大安樂。當時，法會中，天龍（Naga，神龍）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）等，散佈天上的美妙花朵和天衣，天上的各種音樂同時響起。無數的天人手持天衣，在虛空中搖曳飄舞，一同唱道：『奇哉奇哉，諸佛的境界不可思議。如果有受持此甚深法的人，應當知道他堪受一切眾生的恭敬作禮。』當時，世尊又告訴無邊慧菩薩摩訶薩說：『無邊慧！在後世末法時期，福薄的眾生，不能聽到這甲冑莊嚴三昧的莊嚴。如果眾生有善巧方便，積聚大資糧，在後世末法時期才能聽到此法。如果對這法勤奮修行的人，就會被三世諸佛世尊所攝受。無邊慧！在後世末法大恐怖的時候，我將此法門囑託給你們。我于無數俱胝那由他劫（Kalpa，極長的時間單位），積聚無上諸法寶藏，具足功德無邊安樂，你們現在都得到了，一切苦蘊你們現在都捨棄了。你們以無邊功德大海，而迅速趨向阿』

【English Translation】 English version: 『Cut off the minds of all sentient beings.』 At that time, after the World Honored One spoke these words, he emitted a great light, which illuminated countless worlds, eclipsing the light of all suns and moons. Having emitted this light, he further addressed the Bodhisattva Mahasattva (Great Being) Boundless Wisdom, saying: 『Boundless Wisdom! If the Bodhisattva Mahasattvas can diligently cultivate the Samadhi (meditative absorption) of the Ocean Seal, they should also manifest such great spiritual transformations, emit great light, roar like a lion in proclaiming this Dharma, transcend the three realms, and create great illumination, just as I do today, without any difference.』 At that time, the Bodhisattva Mahasattva Boundless Wisdom said to the Buddha: 『World Honored One! May the Tathagata (Thus Come One) bless this Dharma, so that in the future, during the Dharma-ending age, if any sentient beings hear the name of this Dharma, they shall obtain immeasurable and boundless merits.』 At that time, the World Honored One, in order to bless this Dharma gate, again emitted light, and with one finger, moved the three thousand great thousand worlds, causing all sentient beings to attain great peace and joy. At that time, in the assembly, the Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities), and others, scattered celestial wondrous flowers and celestial garments, and celestial music was played simultaneously. Countless devas (gods) held celestial garments, fluttering and dancing in the empty sky, and together they chanted: 『Wonderful, wonderful, the realm of the Buddhas is inconceivable. If there are those who receive and uphold this profound Dharma, know that they are worthy of receiving the respectful prostrations of all sentient beings.』 At that time, the World Honored One again addressed the Bodhisattva Mahasattva Boundless Wisdom, saying: 『Boundless Wisdom! In the future, during the Dharma-ending age, sentient beings with meager blessings will not be able to hear the adornment of this Armor Adornment Samadhi. If sentient beings have skillful means and accumulate great resources, they will be able to hear this Dharma in the future, during the Dharma-ending age. If those who diligently cultivate this Dharma, they will be embraced by the Buddhas, the World Honored Ones of the three times. Boundless Wisdom! In the future, during the time of great fear in the Dharma-ending age, I entrust this Dharma gate to you. For countless kotis of nayutas of kalpas (eons), I have accumulated the unsurpassed treasures of all Dharmas, possessing boundless merits and boundless joy. You have now all obtained them, and you have now all relinquished all aggregates of suffering. With the boundless ocean of merits, you should quickly proceed towards A』

耨多羅三藐三菩提。」

爾時無邊慧菩薩摩訶薩，與五百菩薩摩訶薩及諸居士賢護商主等而為上首，頂禮佛足，白言：「世尊！我隨力能當持如來大菩提法，於後末世為諸眾生作大饒益。」

爾時諸菩薩摩訶薩各從坐起，以諸雜花散於如來，脫身妙衣持以供養，作如是言：「世尊！以此善根，我皆迴向一切眾生，愿諸眾生悉得圓滿菩提分法，成就如來一切法智。於後末世一切眾生，所有善根愿皆成就。」

爾時世尊為令一切菩薩摩訶薩生歡喜故，而說偈言：

「為諸眾生故，　　當興大饒益，　持我菩提法，　　法王師子吼。　於後末世中，　　若諸求法者，　聞斯廣大法，　　一切獲安樂。　如我之所說，　　若有見此乘，　聞斯契經法，　　得隨其所樂。　若有智慧者，　　修習善方便，　聞斯最上法，　　身心大歡喜。　若在於此會，　　現前見我說，　得聞斯法已，　　善能愛樂者。　於後末世中，　　生汝大福聚，　無數無有量，　　廣大無邊際。　於後末世中，　　若能受持此，　法王所說法，　　為佛之攝受。　於後末世中，　　持我菩提法，　則為無量佛，　　最後持法者。」

爾時世尊說此法已，無量菩薩得無生忍，無量眾產生熟善根

【現代漢語翻譯】現代漢語譯本『阿耨多羅三藐三菩提』（無上正等正覺）。當時，無邊慧菩薩摩訶薩（大菩薩），與五百位菩薩摩訶薩以及諸位居士賢護商主等為首，頂禮佛足，稟告說：『世尊！我將盡我所能，護持如來的大菩提法，在未來的末法時代，為眾生帶來巨大的利益。』當時，諸位菩薩摩訶薩各自從座位起身，用各種雜花散在如來身上，脫下身上美妙的衣服用來供養，並這樣說道：『世尊！以此善根，我全部迴向給一切眾生，愿一切眾生都能圓滿菩提的各個部分，成就如來的一切法智。在未來的末法時代，一切眾生所有的善根都愿能成就。』當時，世尊爲了讓一切菩薩摩訶薩生起歡喜心，而說了偈語：『爲了眾生的緣故，應當興起巨大的利益，護持我的菩提法，發出法王的獅子吼。在未來的末法時代中，如果那些尋求佛法的人，聽聞到這廣大佛法，一切都能獲得安樂。如同我所說的，如果有人見到這乘法，聽聞到這契經的佛法，就能隨其所愿。如果有智慧的人，修習善巧方便，聽聞到這最上乘的佛法，身心都會感到極大的歡喜。如果在此法會中，親眼見到我說法，聽聞到這佛法之後，能夠善於愛樂的人。在未來的末法時代中，會生起你巨大的福德聚集，無數無量，廣大無邊際。在未來的末法時代中，如果能夠受持此法，法王所說的佛法，就會被佛所攝受。在未來的末法時代中，護持我的菩提法，就是無量佛，最後的持法者。』當時，世尊說完此法后，無量菩薩獲得無生法忍，無量眾生善根成熟。

【English Translation】 English version 'Anuttara-samyak-sambodhi' (Unsurpassed Perfect Enlightenment). At that time, the Bodhisattva Mahasattva (Great Bodhisattva) Boundless Wisdom, along with five hundred Bodhisattva Mahasattvas and lay practitioners such as the virtuous merchant leader, bowed at the Buddha's feet and said, 'World Honored One! I will, to the best of my ability, uphold the Tathagata's (Thus Come One's) great Bodhi Dharma (Enlightenment Teaching), and in the future Dharma-ending Age, bring great benefit to all sentient beings.' At that time, all the Bodhisattva Mahasattvas rose from their seats, scattered various flowers upon the Tathagata, took off their exquisite garments to offer them, and said, 'World Honored One! With this root of goodness, I dedicate it all to all sentient beings, wishing that all sentient beings may perfect all aspects of Bodhi, and achieve all the Dharma wisdom of the Tathagata. In the future Dharma-ending Age, may all the good roots of all sentient beings be accomplished.' At that time, the World Honored One, in order to bring joy to all the Bodhisattva Mahasattvas, spoke these verses: 'For the sake of all sentient beings, one should arouse great benefit, uphold my Bodhi Dharma, and roar the lion's roar of the Dharma King. In the future Dharma-ending Age, if those who seek the Dharma hear this vast Dharma, all will obtain peace and happiness. As I have said, if anyone sees this vehicle, hears this sutra Dharma, they will obtain what they desire. If there are wise ones, who cultivate skillful means, and hear this supreme Dharma, their body and mind will feel great joy. If in this assembly, they see me speaking in person, and after hearing this Dharma, are able to cherish and delight in it. In the future Dharma-ending Age, there will arise a great accumulation of your blessings, countless, immeasurable, vast and boundless. In the future Dharma-ending Age, if one can receive and uphold this Dharma, the Dharma spoken by the Dharma King, they will be embraced by the Buddha. In the future Dharma-ending Age, upholding my Bodhi Dharma, they will be the last Dharma holders of countless Buddhas.' At that time, after the World Honored One spoke this Dharma, countless Bodhisattvas attained the patience of non-birth, and countless sentient beings matured their roots of goodness.

。無邊慧菩薩摩訶薩及諸菩薩摩訶薩，一切世間天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第二十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十六

梁三藏法師曼陀羅譯

法界體性無分別會第八之一

如是我聞：

一時佛在舍衛國祇陀林給孤獨園，與大比丘八千人俱；菩薩摩訶薩萬二千人，從無量佛土而來集會；復有三萬二千天子悉向大乘。時大眾中有菩薩摩訶薩名文殊師利童子，及寶上天子。爾時寶上天子作是思惟：「若今世尊告文殊師利演說於法，若告已說，令諸魔宮皆悉闇蔽無復威德，使魔波旬憂惱不悅，令諸魔眾悉善調伏，諸增上慢者破增上慢，自記所得善修行者獲沙門果，已得果者轉更增上，使佛法僧種相續不斷，令多眾人發菩提心，此如來無量阿僧祇劫所集菩提令得久住。若如來在世及滅度后常聞說此法，隨所向乘疾得滅度。」

爾時世尊于寶上天子所念，即告文殊師利童子：「於此眾中可少說法，今此大眾欲從汝聞。」

爾時文殊師利童子即白佛言：「世尊！當說何法？」

佛言：「說於法界體性因緣。」

文殊師利言：「世尊！一切諸法界法界體性，世尊！出法界外無有所聞

【現代漢語翻譯】現代漢語譯本：無邊智慧的菩薩摩訶薩（菩薩中的大修行者）以及其他菩薩摩訶薩，還有世間一切的天人、阿修羅等，聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第二十五大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第二十六

梁朝三藏法師曼陀羅譯

法界體性無分別會第八之一

如是我聞：

一時，佛陀在舍衛國祇陀林給孤獨園，與八千位大比丘在一起；還有一萬二千位菩薩摩訶薩，從無量佛土而來；又有三萬二千位天子都傾向於大乘佛法。當時，大眾中有一位菩薩摩訶薩，名叫文殊師利童子（智慧的象徵），還有寶上天子。那時，寶上天子心中思忖：『如果現在世尊告訴文殊師利演說佛法，或者已經說了，就能使一切魔宮都變得黑暗，失去威德，使魔波旬（欲界之主）憂愁不悅，使一切魔眾都得到調伏，使那些增上慢（自以為是）的人破除增上慢，使那些自己記下所得善行的人獲得沙門果（修行者的果位），已經獲得果位的人更加精進，使佛法僧三寶的種子相續不斷，使更多的人發起菩提心（覺悟之心），使如來無量阿僧祇劫（極長的時間）所積累的菩提能夠長久住世。如果如來在世或者滅度后，人們常常聽聞此法，就能隨著所修的乘（教法）迅速得到解脫。』

那時，世尊知道寶上天子心中所想，就告訴文殊師利童子：『在這大眾之中，你可以稍微講說佛法，現在大眾都想聽你講。』

那時，文殊師利童子就對佛說：『世尊！應當講說何種佛法呢？』

佛說：『講說法界體性的因緣。』

文殊師利說：『世尊！一切諸法界（宇宙萬法）的法界體性，世尊！在法界之外，沒有什麼可以聽聞的。』

【English Translation】 English version: The Bodhisattva Mahasattva (great being of enlightenment) of Boundless Wisdom, and all the other Bodhisattva Mahasattvas, as well as all the gods, humans, asuras, and others in the world, upon hearing what the Buddha had said, were all greatly delighted, and they believed and practiced accordingly.

The Great Treasure Trove Sutra, Volume 25 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 26

Translated by the Tripiṭaka Master Mandara of the Liang Dynasty

The Eighth Assembly on the Non-Discriminating Nature of the Realm of Dharma, Part One

Thus have I heard:

At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, together with eight thousand great bhikshus (monks); there were also twelve thousand Bodhisattva Mahasattvas, who had come from countless Buddha lands; and there were also thirty-two thousand devaputras (heavenly beings) who were all inclined towards the Mahayana (Great Vehicle). At that time, among the assembly was a Bodhisattva Mahasattva named Manjushri Kumara (symbol of wisdom), and also the devaputra Ratna-Uttama (Supreme Jewel). Then, Ratna-Uttama thought to himself: 'If the World Honored One now instructs Manjushri to expound the Dharma, or if he has already done so, it will cause all the palaces of the maras (demons) to become dark and lose their power, causing Mara Papiyas (the lord of desire realm) to be sorrowful and displeased, causing all the maras to be subdued, causing those with arrogance to break their arrogance, causing those who have recorded their good deeds to attain the fruit of a shramana (ascetic), causing those who have already attained the fruit to progress further, causing the seeds of the Buddha, Dharma, and Sangha (monastic community) to continue without interruption, causing many people to generate the Bodhicitta (mind of enlightenment), and causing the Bodhi (enlightenment) accumulated by the Tathagata (Buddha) over countless asamkhya kalpas (immeasurably long periods of time) to abide for a long time. If the Tathagata, while alive or after his passing, is always heard speaking this Dharma, one will quickly attain liberation according to the vehicle (teaching) one practices.'

Then, the World Honored One, knowing the thoughts of Ratna-Uttama, said to Manjushri Kumara: 'Among this assembly, you may speak a little Dharma, for this assembly wishes to hear from you.'

Then, Manjushri Kumara said to the Buddha: 'World Honored One! What Dharma should be spoken?'

The Buddha said: 'Speak about the causes and conditions of the nature of the realm of Dharma.'

Manjushri said: 'World Honored One! The nature of the realm of Dharma of all dharmas (phenomena), World Honored One! Outside of the realm of Dharma, there is nothing to be heard.'

。世尊云何言因法界演說於法？」

佛言：「文殊師利！憍慢眾生若聞此法生於驚怪。」

文殊師利言：「世尊！法界體性無有驚怪。世尊！是驚怪者即法界體性。」

爾時大德舍利弗問于文殊師利童子：「文殊師利！若一切法皆法界體性，眾生何處有污染、凈？法界體性無污凈故。」

文殊師利言：「大德舍利弗！是諸眾生身見顛倒，安住我勝、我所勝。是凡夫人發起我想，是眾生等執著我想及著他想起心、心數法，是心、心數法造作諸業若善不善，是諸眾生行業因故獲得果報。大德舍利弗！若已有生即有染污，是污染者法界體性。大德舍利弗！若知污染是法界體性，是名白凈然第一義無有污凈，若污染法、若白凈法。」

文殊師利說是法時，出百比丘悉斷諸漏得無漏心。爾時大德舍利弗語文殊師利童子言：「所說法界無有錯謬，說是法已過百比丘悉斷諸漏得無漏心。」

文殊師利言：「大德舍利弗！此法界者，本是繫縛今得解耶。舍利弗言。文殊師利。是法界者非本系縛今得解耶？大德舍利弗！是諸比丘今於何處心得解脫？」

舍利弗言：「文殊師利！如來甚多調伏聲聞，皆斷諸漏心得解脫。」

文殊師利言：「大德舍利弗！汝是世尊聲聞不耶？」

舍

【現代漢語翻譯】現代漢語譯本：世尊，您是如何說因法界而演說佛法的呢？佛說：『文殊師利！驕慢的眾生如果聽到這個法，會感到驚怪。』文殊師利說：『世尊！法界的本體並沒有什麼可驚怪的。世尊！這些感到驚怪的，正是法界的本體。』這時，大德舍利弗問文殊師利童子：『文殊師利！如果一切法都是法界的本體，那麼眾生在哪裡會有污染和清凈呢？因為法界的本體是沒有污染和清凈的。』文殊師利說：『大德舍利弗！這些眾生因為身見而顛倒，安住在「我勝」和「我所勝」的觀念中。這些凡夫發起「我」的執著，這些眾生執著于「我」的觀念，以及執著于「他」的觀念，產生心和心所法。這些心和心所法造作各種業，無論是善業還是不善業，這些眾生因為業的因緣而獲得果報。大德舍利弗！如果有了生，就有了染污，而這染污也是法界的本體。大德舍利弗！如果知道染污是法界的本體，這就叫做清凈，然而在第一義諦上，並沒有污染和清凈，無論是污染的法還是清凈的法。』文殊師利說這個法的時候，有一百位比丘都斷除了所有的煩惱，獲得了無漏的心。這時，大德舍利弗對文殊師利童子說：『所說的法界沒有錯謬，說了這個法之後，超過一百位的比丘都斷除了所有的煩惱，獲得了無漏的心。』文殊師利說：『大德舍利弗！這個法界，本來是被束縛的，現在才得到解脫嗎？』舍利弗說：『文殊師利，這個法界本來就不是被束縛的，現在又怎麼會得到解脫呢？』文殊師利說：『大德舍利弗！這些比丘現在在什麼地方得到解脫呢？』舍利弗說：『文殊師利！如來調伏了很多聲聞弟子，他們都斷除了所有的煩惱，獲得了心的解脫。』文殊師利說：『大德舍利弗！你是世尊的聲聞弟子嗎？』

【English Translation】 English version: 'World Honored One, how do you speak of expounding the Dharma based on the Dharmadhatu (法界, the realm of Dharma)?' The Buddha said, 'Manjushri (文殊師利)! If arrogant beings hear this Dharma, they will be astonished and bewildered.' Manjushri said, 'World Honored One! The essence of the Dharmadhatu has nothing to be astonished about. World Honored One! Those who are astonished are precisely the essence of the Dharmadhatu.' At that time, the great elder Shariputra (舍利弗) asked the youth Manjushri, 'Manjushri! If all dharmas are the essence of the Dharmadhatu, where do sentient beings have defilement and purity? Because the essence of the Dharmadhatu has no defilement or purity.' Manjushri said, 'Great elder Shariputra! These sentient beings are deluded by their view of self, dwelling in the notions of 'I am superior' and 'what belongs to me is superior.' These ordinary people give rise to the attachment to 'I,' and these sentient beings cling to the notion of 'I' and the notion of 'others,' giving rise to mind and mental functions. These mind and mental functions create various karmas, whether good or bad, and these sentient beings receive the consequences of their actions. Great elder Shariputra! If there is birth, there is defilement, and this defilement is also the essence of the Dharmadhatu. Great elder Shariputra! If one knows that defilement is the essence of the Dharmadhatu, this is called purity, yet in the ultimate sense, there is no defilement or purity, whether it is defiled dharma or pure dharma.' When Manjushri spoke this Dharma, one hundred bhikkhus (比丘, Buddhist monks) all eradicated their outflows and attained the unconditioned mind. At that time, the great elder Shariputra said to the youth Manjushri, 'The Dharmadhatu you have spoken of is without error. After speaking this Dharma, more than one hundred bhikkhus have eradicated their outflows and attained the unconditioned mind.' Manjushri said, 'Great elder Shariputra! Is this Dharmadhatu originally bound and now liberated?' Shariputra said, 'Manjushri, this Dharmadhatu was never bound, so how can it be liberated now?' Manjushri said, 'Great elder Shariputra! Where have these bhikkhus attained liberation now?' Shariputra said, 'Manjushri! The Tathagata (如來, the Buddha) has tamed many Shravakas (聲聞, disciples who hear the teachings), and they have all eradicated their outflows and attained liberation of mind.' Manjushri said, 'Great elder Shariputra! Are you a Shravaka of the World Honored One?'

利弗言：「文殊師利！如是如是。如汝所說，我是世尊聲聞人也。」

文殊師利言：「大德舍利弗！汝斷諸漏得於無漏解脫心耶？」

舍利弗言：「我得無漏解脫之心。」

文殊師利言：「大德以何等心得於解脫？為過去心？為未來心、現在心耶？大德！過去世心已滅之想，未來世心未至之想，現在世心不住之想。云何大德心得解脫？」

舍利弗言：「文殊師利！非過去心得於解脫，非未來、現在心得於解脫。」

文殊師利言：「大德！汝云何言心得解脫？」

舍利弗言：「文殊師利！住世諦說心得解脫，第一義中都無有心繫縛、解脫。」

文殊師利言：「大德舍利弗！汝欲令法界體性有於世諦、第一義諦耶？」

舍利弗言：「文殊師利！法界體性無有世諦、第一義諦。」

文殊師利言：「大德！汝云何說住於世諦心得解脫？」

舍利弗言：「文殊師利！寧無有心得解脫耶？」

文殊師利言：「大德舍利弗！若心有內有外中者是得解脫；大德而是心者無內外中，無繫縛解脫。」

爾時眾中有二百比丘，聞于文殊師利所說，即從坐起說如是言：「若無解脫、無解脫心，我等何故出家修道？若無出世，何故修道？」是諸比丘說粗語已背眾而去

【現代漢語翻譯】現代漢語譯本舍利弗（Śāriputra）說：『文殊師利（Mañjuśrī）！是的，是的。正如你所說，我是世尊的聲聞弟子。』文殊師利說：『大德舍利弗！你斷除了一切煩惱，獲得了無煩惱的解脫心嗎？』舍利弗說：『我獲得了無煩惱的解脫之心。』文殊師利說：『大德，你以什麼樣的心獲得解脫？是過去的心？還是未來的心、現在的心？大德！過去的心已經滅去，未來的心尚未到來，現在的心不住留。大德，你如何以這樣的心獲得解脫？』舍利弗說：『文殊師利！不是過去的心獲得解脫，也不是未來、現在的心獲得解脫。』文殊師利說：『大德！你如何說心獲得解脫？』舍利弗說：『文殊師利！在世俗諦的層面說，心獲得解脫；在第一義諦的層面，根本沒有心被束縛或解脫。』文殊師利說：『大德舍利弗！你認為法界的體性有世俗諦和第一義諦嗎？』舍利弗說：『文殊師利！法界的體性沒有世俗諦和第一義諦。』文殊師利說：『大德！你如何說在世俗諦的層面心獲得解脫？』舍利弗說：『文殊師利！難道沒有心獲得解脫嗎？』文殊師利說：『大德舍利弗！如果心有內在、外在或中間，那才是獲得解脫；大德，而心是無內、無外、無中間的，沒有束縛也沒有解脫。』當時，大眾中有二百位比丘，聽了文殊師利所說，立即從座位上站起來，說道：『如果沒有解脫，也沒有解脫的心，我們為何要出家修行？如果沒有出世，為何要修行？』這些比丘說了粗魯的話后，就背離大眾離開了。

【English Translation】 English version Śāriputra said, 'Mañjuśrī! Yes, yes. As you have said, I am a Śrāvaka (a disciple who hears the teachings) of the World Honored One.' Mañjuśrī said, 'Great Virtue Śāriputra! Have you cut off all the outflows and attained a mind of liberation without outflows?' Śāriputra said, 'I have attained a mind of liberation without outflows.' Mañjuśrī said, 'Great Virtue, with what kind of mind did you attain liberation? Was it with a past mind? Or a future mind, or a present mind? Great Virtue! The past mind is already extinguished, the future mind has not yet arrived, and the present mind does not abide. How, Great Virtue, did you attain liberation with such a mind?' Śāriputra said, 'Mañjuśrī! It was not with a past mind that I attained liberation, nor with a future or present mind.' Mañjuśrī said, 'Great Virtue! How do you say that the mind attains liberation?' Śāriputra said, 'Mañjuśrī! In terms of conventional truth (saṃvṛti-satya), it is said that the mind attains liberation; in terms of ultimate truth (paramārtha-satya), there is fundamentally no mind that is bound or liberated.' Mañjuśrī said, 'Great Virtue Śāriputra! Do you think that the nature of the Dharma realm has conventional truth and ultimate truth?' Śāriputra said, 'Mañjuśrī! The nature of the Dharma realm has neither conventional truth nor ultimate truth.' Mañjuśrī said, 'Great Virtue! How do you say that in terms of conventional truth the mind attains liberation?' Śāriputra said, 'Mañjuśrī! Is it that there is no mind that attains liberation?' Mañjuśrī said, 'Great Virtue Śāriputra! If the mind had an inside, an outside, or a middle, then it would be possible to attain liberation; Great Virtue, but the mind has no inside, no outside, and no middle, and there is neither bondage nor liberation.' At that time, among the assembly, there were two hundred Bhikṣus (monks) who, upon hearing what Mañjuśrī had said, immediately rose from their seats and said, 'If there is no liberation and no mind of liberation, why did we leave home to cultivate the path? If there is no transcendence of the world, why cultivate the path?' After these Bhikṣus spoke harshly, they turned their backs on the assembly and left.

。

爾時文殊師利童子欲調伏是諸比丘故，知諸比丘所去道前化一比丘。是諸比丘到化比丘所，在化比丘前如是問言：「大德！從何處來？」

是化比丘答諸比丘：「大德！我于文殊師利所說，不解不知、不信不向，以是緣故從彼眾來。」

是諸比丘即復語此化比丘言：「大德！我等亦爾，不解不知、不信不向，以是緣故從彼眾來。」

化比丘言：「大德！于文殊師利所說法中，云何不適違逆汝意，從眾出來。」

諸比丘言：「大德！以文殊師利說無向果、無有證果、又無解脫。我等聞已作如是念：『若無向果、無有證果、無解脫者，我等何義修行梵行？若無出者，何故修道？』思是義故出彼眾來。」

是化比丘作如是言：「大德！汝不解故，為誹謗故、為罵詈故，出彼眾來。」

諸比丘言：「我等亦不誹謗罵詈，但以不見於解脫故出彼眾來。」

是化比丘即便稱歎諸比丘言：「善哉善哉！大德！我等今當善共思議。若非罵詈則非諍訟，非諍訟者是第一義沙門法也。汝等心者何等相耶，為青、黃、赤、白、紫、頗梨色？實耶、不實耶？常耶、無常耶？色耶、非色耶？」

諸比丘言：「大德！心者非色而不可見，無有形照亦無觸對，無處無教。」

化比

【現代漢語翻譯】現代漢語譯本當時，文殊師利童子爲了調伏這些比丘，知道這些比丘所去的道路，便化現出一個比丘。這些比丘來到化現的比丘那裡，在化現的比丘面前這樣問道：『大德！您從哪裡來？』化現的比丘回答這些比丘說：『大德！我對於文殊師利所說的法，不理解、不知道、不相信、不向往，因為這個緣故從他的僧團里出來。』這些比丘又對化現的比丘說：『大德！我們也一樣，不理解、不知道、不相信、不向往，因為這個緣故從他的僧團里出來。』化現的比丘說：『大德！在文殊師利所說的法中，為什麼不順應、違揹你的意願，而從僧團出來呢？』這些比丘說：『大德！因為文殊師利說沒有趨向果位、沒有證得果位、也沒有解脫。我們聽了之後這樣想：『如果沒有趨向果位、沒有證得果位、沒有解脫，我們修行梵行有什麼意義呢？如果沒有出離，為什麼要修道呢？』因為思考這個道理，所以從他的僧團里出來。』化現的比丘這樣說：『大德！你們因為不理解，或者爲了誹謗、爲了謾罵，才從他的僧團里出來。』這些比丘說：『我們也不是誹謗謾罵，只是因為沒有見到解脫，才從他的僧團里出來。』化現的比丘便稱讚這些比丘說：『好啊好啊！大德！我們現在應當好好一起思考。如果不是謾罵就不是爭論，不是爭論就是第一義的沙門法。你們的心是什麼樣的呢？是青色、黃色、紅色、白色、紫色、琉璃色嗎？是真實的嗎？不是真實的嗎？是常住的嗎？是無常的嗎？是有形的嗎？是無形的嗎？』這些比丘說：『大德！心不是有形的，而且看不見，沒有形狀，也沒有觸感，沒有處所，也沒有教導。』化現的比丘說：

【English Translation】 English version At that time, Manjushri (文殊師利) Bodhisattva, wishing to subdue these bhikshus (比丘, monks), knowing the path these bhikshus were taking, transformed himself into a bhikshu. These bhikshus arrived at the transformed bhikshu and asked him, 『Venerable one, where do you come from?』 The transformed bhikshu answered the bhikshus, 『Venerable ones, I do not understand, do not know, do not believe, and do not aspire to what Manjushri (文殊師利) has taught. For this reason, I have come from his assembly.』 These bhikshus then said to the transformed bhikshu, 『Venerable one, we are the same. We do not understand, do not know, do not believe, and do not aspire. For this reason, we have come from his assembly.』 The transformed bhikshu said, 『Venerable ones, in the Dharma (法, teachings) taught by Manjushri (文殊師利), why do you not conform to it, and go against your own will by leaving the assembly?』 The bhikshus said, 『Venerable one, because Manjushri (文殊師利) says there is no path to the fruit, no attainment of the fruit, and no liberation. Upon hearing this, we thought, 『If there is no path to the fruit, no attainment of the fruit, and no liberation, what is the point of us practicing the Brahmacarya (梵行, pure conduct)? If there is no escape, why practice the path?』 Because of contemplating this meaning, we left his assembly.』 The transformed bhikshu said, 『Venerable ones, because of your lack of understanding, or because of slander, or because of abuse, you have left his assembly.』 The bhikshus said, 『We are not slandering or abusing, but because we do not see liberation, we have left his assembly.』 The transformed bhikshu then praised the bhikshus, saying, 『Excellent, excellent! Venerable ones, we should now contemplate this together. If it is not abuse, then it is not contention, and if it is not contention, then it is the first meaning of the Shramana (沙門, ascetic) Dharma. What is the nature of your mind? Is it blue, yellow, red, white, purple, or crystal-colored? Is it real or unreal? Is it permanent or impermanent? Is it form or formless?』 The bhikshus said, 『Venerable one, the mind is formless and invisible, without shape or touch, without location or instruction.』 The transformed bhikshu said:

丘言：「大德！而是心者實非是色而不可見，無有形照亦無觸對、無處無教；而是心者內住、外住、內外住耶？」

是諸比丘答言：「不耶。」

化比丘言：「大德！汝心非色而不可見，無有形照、無有觸對、無處無教、非內外中，是正成就不？」

是諸比丘答言：「不也。」

化比丘言：「大德！汝心非色而不可見、無有形照、無有觸對、無處無教、非內外中，是正成就不。」

諸比丘答言：「不也。」

化比丘言：「大德！若心不實、無成就者，云何解脫？」

是諸比丘答言：「不也。」

化比丘言：「大德！以是義故，文殊師利說法界體性無污染凈。大德！汝凡夫顛倒故，執我、我所而起於心，行諸境界起攀緣心，是盡能滅一切攀緣生滅不住變易之法。若心緣出家受具足戒、修道得果，是心體性空無有實從妄想起，若不實妄想則是不生不住不滅。若其非是生住滅者，無有繫縛亦無解脫、無向無得。大德！以是義故，文殊師利說法界體性無污染凈，亦無向得無解脫者。」

是化比丘如是說時，諸比丘等無漏解脫。得解脫已，即便還向文殊師利所。到已各脫郁多羅僧，以用供養文殊師利，說如是言：「文殊師利！汝今善能守護我等；我等不信向是甚深調伏

【現代漢語翻譯】現代漢語譯本丘（Qiu）說：『大德（Dàdé，對僧侶的尊稱）！這個心，實際上不是色（sè，物質），不可見，沒有形狀，也沒有觸對，沒有處所，也沒有教導；這個心是住在內、住在外、還是住在內外呢？』眾比丘回答說：『不是。』化比丘（Huà Bǐqiū，變化出來的比丘）說：『大德！你們的心不是色，不可見，沒有形狀，沒有觸對，沒有處所，沒有教導，不在內也不在外，這樣是真正成就嗎？』眾比丘回答說：『不是。』化比丘說：『大德！你們的心不是色，不可見，沒有形狀，沒有觸對，沒有處所，沒有教導，不在內也不在外，這樣是真正成就嗎？』眾比丘回答說：『不是。』化比丘說：『大德！如果心不真實，沒有成就，如何解脫呢？』眾比丘回答說：『不能。』化比丘說：『大德！因為這個道理，文殊師利（Wénshū Shīlì，菩薩名）說，法界（fǎjiè，宇宙萬法）的體性沒有污染，是清凈的。大德！你們凡夫因為顛倒，執著於我（wǒ，自我）和我所（wǒsuǒ，屬於我的事物），從而生起心，在各種境界中產生攀緣心，這些都是能夠滅除一切攀緣、生滅、不住、變易的法。如果心緣于出家、受具足戒、修道得果，這個心的體性也是空無實有，是從虛妄的念頭產生的，如果不是真實的妄想，那就是不生、不住、不滅。如果不是生住滅的，就沒有繫縛，也沒有解脫，沒有趨向，也沒有獲得。大德！因為這個道理，文殊師利說，法界的體性沒有污染，是清凈的，也沒有趨向，沒有獲得，沒有解脫。』當化比丘這樣說的時候，眾比丘都得到了無漏解脫（wúlòu jiětuō，沒有煩惱的解脫）。得到解脫后，他們立即回到文殊師利那裡。到了之後，他們各自脫下郁多羅僧（yùduōluósēng，僧侶的上衣），用來供養文殊師利，並這樣說：『文殊師利！您現在善於守護我們；我們不相信這種甚深的調伏。』

【English Translation】 English version Qiu said, 'Great Virtuous One (Dàdé, a respectful term for monks)! This mind, in reality, is not form (sè, matter), it is invisible, has no shape, no contact, no place, and no teaching; does this mind reside internally, externally, or both internally and externally?' The monks replied, 'No.' The transformed monk (Huà Bǐqiū, a monk created by transformation) said, 'Great Virtuous One! Your mind is not form, it is invisible, has no shape, no contact, no place, no teaching, and is neither internal nor external; is this truly accomplished?' The monks replied, 'No.' The transformed monk said, 'Great Virtuous One! Your mind is not form, it is invisible, has no shape, no contact, no place, no teaching, and is neither internal nor external; is this truly accomplished?' The monks replied, 'No.' The transformed monk said, 'Great Virtuous One! If the mind is not real and has no accomplishment, how can there be liberation?' The monks replied, 'It cannot.' The transformed monk said, 'Great Virtuous One! Because of this principle, Mañjuśrī (Wénshū Shīlì, a Bodhisattva) says that the nature of the Dharma Realm (fǎjiè, the universe and all its phenomena) is without defilement and is pure. Great Virtuous One! You ordinary beings, because of your delusion, cling to the self (wǒ, ego) and what belongs to the self (wǒsuǒ, possessions), thus generating the mind, and in various realms, you give rise to clinging. These are all the laws that can extinguish all clinging, arising, ceasing, impermanence, and change. If the mind is focused on renouncing the world, receiving full ordination, cultivating the path, and attaining the fruit, the nature of this mind is also empty and unreal, arising from false thoughts. If it is not a real false thought, then it is neither arising, abiding, nor ceasing. If it is not arising, abiding, or ceasing, there is neither bondage nor liberation, neither direction nor attainment. Great Virtuous One! Because of this principle, Mañjuśrī says that the nature of the Dharma Realm is without defilement and is pure, and there is neither direction, attainment, nor liberation.' When the transformed monk spoke thus, all the monks attained liberation without outflows (wúlòu jiětuō, liberation without defilements). Having attained liberation, they immediately returned to Mañjuśrī. Upon arriving, they each took off their upper robes (yùduōluósēng, a monk's upper garment) to offer to Mañjuśrī, saying, 'Mañjuśrī! You are now skilled in protecting us; we do not believe in this profound taming.'

法故遠離捨去。」

爾時大德須菩提如是問言：「諸大德等！為何所得、為何所覺，各各脫于郁多羅僧以為供養文殊師利？」

諸比丘言：「大德須菩提！我等今者無得無覺，是故我等供養文殊師利童子。大德須菩提！我等以有所得想故，於此眾中從坐起去；我等已能捨離得想，是故還此。」

須菩提言：「何故汝等說如是語？」

諸比丘言：「大德須菩提！著名為動搖愛著，若有動搖、有愛著者無向無得。大德須菩提！若無向得，即於此處能斷一切動搖愛著。」

須菩提言：「誰調伏汝？」

諸比丘言：「大德須菩提！無有所得、無所覺者，是調伏我。是人不生亦不滅度，亦非禪定又非亂心。」

須菩提言：「誰調伏汝？」

諸比丘言：「可問文殊師利童子。」

爾時大德阿難問文殊師利言：「此諸比丘誰所調伏？」

文殊師利言：「大德阿難！無陰界入者，亦非凡夫、非緣覺、非聲聞、非菩薩、非如來，非身相應、非言相應、非心相應。」

阿難言：「文殊師利！爾說誰耶？」

文殊師利言：「大德阿難！若如來化化，而是化者有相應乎？」

阿難言：「文殊師利！化無有法可與相應、不相應者。」

文殊師利言：「大

【現代漢語翻譯】現代漢語譯本：因此，應當遠離並捨棄對法的執著。

當時，大德須菩提這樣問道：『諸位大德！你們各自獲得了什麼，覺悟了什麼，以至於脫下僧伽梨來供養文殊師利？』

眾比丘回答說：『大德須菩提！我們現在既無所得也無所覺，所以我們才供養文殊師利童子。大德須菩提！我們因為有「有所得」的想法，所以才從座位上起身離開；我們現在已經能夠捨棄「得」的想法，所以又回到這裡。』

須菩提說：『你們為什麼說這樣的話？』

眾比丘回答說：『大德須菩提！執著于名相就是動搖和愛著，如果有動搖和愛著，就無法趨向目標，也無法有所得。大德須菩提！如果沒有趨向和所得，就能在此處斷除一切動搖和愛著。』

須菩提問：『是誰調伏了你們？』

眾比丘回答說：『大德須菩提！沒有所得、沒有覺悟的人，調伏了我們。這個人既不生也不滅，既不是禪定也不是散亂。』

須菩提又問：『是誰調伏了你們？』

眾比丘回答說：『可以去問文殊師利童子。』

當時，大德阿難問文殊師利說：『這些比丘是被誰調伏的？』

文殊師利回答說：『大德阿難！沒有陰、界、入的人，既不是凡夫，也不是緣覺、聲聞、菩薩、如來，既不與身相應，也不與言語相應，也不與心相應。』

阿難說：『文殊師利！你說的這個人是誰呢？』

文殊師利回答說：『大德阿難！如果如來化現了一個化身，那麼這個化身與如來有相應嗎？』

阿難說：『文殊師利！化身沒有法可以與相應或不相應。』

文殊師利說：『大

【English Translation】 English version: Therefore, one should be far away from and relinquish attachment to the Dharma.

At that time, the great elder Subhuti asked, 'Venerable ones! What have you attained, what have you realized, that you each take off your outer robes to offer to Manjushri?'

The monks replied, 'Great elder Subhuti! We now have neither attainment nor realization, and that is why we offer to the youth Manjushri. Great elder Subhuti! Because we had the thought of 「having attained something,」 we rose from our seats and left this assembly; now that we have been able to relinquish the thought of 「attainment,」 we have returned here.'

Subhuti said, 'Why do you speak in this way?'

The monks replied, 'Great elder Subhuti! Attachment to names is agitation and clinging. If there is agitation and clinging, there is no direction and no attainment. Great elder Subhuti! If there is no direction and no attainment, then one can cut off all agitation and clinging right here.'

Subhuti asked, 'Who has tamed you?'

The monks replied, 'Great elder Subhuti! One who has neither attainment nor realization has tamed us. This person neither arises nor ceases, is neither in meditation nor in distraction.'

Subhuti asked again, 'Who has tamed you?'

The monks replied, 'You may ask the youth Manjushri.'

At that time, the great elder Ananda asked Manjushri, 'By whom have these monks been tamed?'

Manjushri replied, 'Great elder Ananda! One who is without aggregates, realms, and entrances, is neither an ordinary person, nor a Pratyekabuddha, nor a Shravaka, nor a Bodhisattva, nor a Tathagata, is neither in accordance with the body, nor in accordance with speech, nor in accordance with mind.'

Ananda said, 'Manjushri! Who are you speaking of?'

Manjushri replied, 'Great elder Ananda! If the Tathagata manifests a transformation, does that transformation have any correspondence with the Tathagata?'

Ananda said, 'Manjushri! A transformation has no dharma that can correspond or not correspond.'

Manjushri said, 'Great

德阿難！一切諸法體性是化。」

阿難言：「文殊師利！如汝所說，一切諸法體性是化。」

文殊師利言：「大德阿難！是化調伏此諸比丘。大德阿難！如化調伏者，一切聲聞亦復如是。大德阿難！如是調伏者正是調伏；若不解如是調伏者，當知名為增上慢者。」

爾時大德阿難問于文殊師利童子：「文殊師利！是增上慢比丘可識知也？」

文殊師利言：「大德阿難！戒聚清凈即是動搖，當知此即是增上慢。定聚、慧聚、解脫聚、解脫知見聚清凈即是動搖，當知此即是增上慢。我得我證，如是思惟動搖妄想，當知此即是增上慢。驚畏身見亦空如空，入一道亦空，此說是正說，當知此即是增上慢。複次大德阿難，若比丘云，身見是空乃至入一道空，如是之空是平等空。當知此即是增上慢。何以故？大德阿難！身見異空，異故身見即是空。空與異道不異，道者即是空。複次大德阿難！若有驚畏無明、有愛喜明解脫，當知此即是增上慢。何以故？若有二相非是解脫。複次大德阿難！若有比丘畏貪瞋癡、喜三解脫，驚畏四倒、喜於四相，驚畏五蓋、喜於五根，驚畏六入，喜於六通，驚畏七識住、喜七助道法，驚畏八邪、喜八聖道，驚畏九眾生居、喜九次第定，驚畏十不善、喜十無漏善，驚畏有為界，

喜無為法，當知此即是增上慢。何以故？大德阿難！而是一切皆是動搖、皆是戲論。大德阿難！若有動搖、若有戲論，心即自高。自在攝取，依止妄想、堪忍成就，如是等法名為自在，自在故生於憍慢。大德阿難！如是比丘，當知名有增上慢也。所以者何？大德阿難？云何有為界空？是空入空，當知此比丘有增上慢。」

大德阿難問文殊師利：「云何比丘無增上慢？」

文殊師利言：「大德阿難！若有比丘寂靜于內則外寂靜，一切境界，若平等非平等、若有若無、若有為無為，無有動搖，亦無妄想無不妄想、無二無一、無莊嚴無不莊嚴，非有戲論不執著，始見於一切諸法平等，亦無平等無不平等。無有一法能作平等非平等者，如是不動不搖，無有妄想無不妄想，又不執著亦不見妄想，何況向解得果智證有動搖者無有是處。大德阿難！如是比丘，無增上慢侶亦無戲論，遠自他伴舍諸愛著，一切愛著非愛著故。離諸攀緣覺觀思惟，思惟解脫解脫向，無有取者悉皆寂靜。因寂靜緣，是我身我所身度到彼岸，不見有法解向斷證。若有比丘如是修行無增上慢，空平等故。解知一切諸法平等無有上下，若善不善、可作不可作、有漏無漏，若世出世、有為無為，如是等上下動搖，無不妄想亦不見知。如是諸法悉見平等，

【現代漢語翻譯】現代漢語譯本：如果有人喜歡無為法（不受因果束縛的真理），應當知道這就是增上慢（未證得道卻自以為證得）。為什麼呢？大德阿難！因為一切都是動搖的，都是虛妄的言論。大德阿難！如果存在動搖，如果存在虛妄的言論，心就會自高自大。他會自在地攝取，依賴虛妄的念頭，認為自己能忍受併成就，像這樣的法被稱為自在，因為自在而產生驕慢。大德阿難！像這樣的比丘，應當知道他有增上慢。為什麼呢？大德阿難？如果說有為界（受因果影響的世界）是空的，是空入空，應當知道這個比丘有增上慢。

大德阿難問文殊師利：『什麼樣的比丘沒有增上慢？』

文殊師利說：『大德阿難！如果比丘內心寂靜，那麼外在也會寂靜。對於一切境界，無論是平等還是不平等，無論是存在還是不存在，無論是有為還是無為，都不會動搖。也沒有虛妄的念頭，也沒有非虛妄的念頭，沒有二元對立，也沒有單一，沒有莊嚴，也沒有不莊嚴，沒有虛妄的言論，也不執著。他開始看到一切諸法平等，也沒有平等，也沒有不平等。沒有任何一種法能夠使之平等或不平等。像這樣不動不搖，沒有虛妄的念頭，也沒有非虛妄的念頭，也不執著，也不見虛妄的念頭，更何況能向解脫、得果、證智有動搖呢？這是不可能的。大德阿難！像這樣的比丘，沒有增上慢，也沒有虛妄的言論，遠離自己和他人，捨棄一切愛著，因為一切愛著和非愛著都已捨棄。他遠離攀緣、覺觀和思惟，思惟解脫，趨向解脫，沒有執取者，一切都寂靜。因為寂靜的緣故，他認為自己的身和所擁有的身都已度到彼岸，不見有法可以解脫、趨向、斷除或證得。如果比丘像這樣修行，就沒有增上慢，因為空性是平等的。他理解一切諸法平等，沒有高下之分，無論是善還是不善，可做還是不可做，有漏還是無漏，世間還是出世間，有為還是無為，像這樣的高下動搖，沒有虛妄的念頭，也不見知。像這樣的諸法都視為平等。』

【English Translation】 English version: If one delights in the unconditioned dharma (truth free from cause and effect), know that this is conceit of attainment (thinking one has attained enlightenment when one has not). Why is that? Great worthy Ananda! Because all of it is wavering, all of it is idle talk. Great worthy Ananda! If there is wavering, if there is idle talk, the mind becomes arrogant. One freely grasps, relies on deluded thoughts, thinks one can endure and achieve, such dharmas are called freedom, and because of freedom, arrogance arises. Great worthy Ananda! Such a bhikkhu (monk), should be known to have conceit of attainment. Why is that? Great worthy Ananda? If one says the conditioned realm (world influenced by cause and effect) is empty, that it is emptiness entering emptiness, know that this bhikkhu has conceit of attainment.

Great worthy Ananda asked Manjushri: 'What kind of bhikkhu has no conceit of attainment?'

Manjushri said: 'Great worthy Ananda! If a bhikkhu is peaceful within, then the outside will also be peaceful. Towards all realms, whether equal or unequal, whether existent or non-existent, whether conditioned or unconditioned, there is no wavering. There are no deluded thoughts, nor non-deluded thoughts, no duality, nor singularity, no adornment, nor non-adornment, no idle talk, and no attachment. He begins to see all dharmas as equal, and there is neither equality nor inequality. There is no dharma that can make it equal or unequal. Like this, unmoving and unwavering, without deluded thoughts, nor non-deluded thoughts, without attachment, and without seeing deluded thoughts, how much less can there be wavering towards liberation, attainment of fruit, or realization of wisdom? This is impossible. Great worthy Ananda! Such a bhikkhu has no conceit of attainment, nor idle talk, is far from self and others, abandons all attachments, because all attachments and non-attachments are abandoned. He is far from clinging, perception, and contemplation, contemplates liberation, moves towards liberation, there is no one who grasps, all is peaceful. Because of the cause of peace, he considers his body and what he possesses to have crossed to the other shore, and does not see any dharma that can be liberated, moved towards, cut off, or realized. If a bhikkhu practices like this, there is no conceit of attainment, because emptiness is equal. He understands that all dharmas are equal, without high or low, whether good or bad, doable or undoable, with outflows or without outflows, worldly or beyond worldly, conditioned or unconditioned, such high and low wavering, without deluded thoughts, and without seeing or knowing. All such dharmas are seen as equal.'

喻如虛空。大德阿難！若有比丘如是解者名善解脫，如是比丘無增上慢。以是義故如來說言，若有比丘解諸法平等，喻如虛空，如動于虛空無所觸著。沙門法者亦復如是。」說是語時，二百比丘悉斷諸漏，得於無漏解脫之法。

爾時寶上天子問文殊師利：「云何菩薩無增上慢？愿如實說。」

文殊師利言：「天子！若有菩薩，一切智心、無等等心、三界最勝心，過諸聲聞及緣覺，外諸境界以安住心，然亦修行一切善根，為增上故、化眾生故、攝正法故，為餘眾生、為他人說一切智心，是心如實解本始平等。如隨所聞其心體性，解知一切眾生體性；解知一切諸法體性故，解知一切善根體性；解知一切善根體性故，解知演說菩薩體性。天子！是菩提薩埵如實說受記。複次天子！若菩薩佈施，隨所施與、隨所愿施及諸餘施、一切無礙。施無所依、不著、無覺、無有解，無有解故即是空也。若能如是解施體性，解施體性故解如實始體性，解如實始體性故解諸法體性，解諸法體性故解諸一切眾生體性，解諸一切眾生體性故說菩薩體性。天子！是名菩薩施清凈，故說授記也。複次天子！若有菩薩解知身者即解知戒、解知口者即解知戒、解知心者即解知戒，解身口者解覺寂靜，解覺寂靜故解眾生寂靜，解眾生寂靜故解一

【現代漢語翻譯】現代漢語譯本：譬如虛空。大德阿難！如果有比丘這樣理解，就稱為善解脫，這樣的比丘不會有增上慢。因為這個道理，如來說，如果有比丘理解諸法平等，譬如虛空，就像在虛空中移動而無所觸著。沙門（出家修行者）的修行也是如此。」說完這話時，二百位比丘都斷除了所有煩惱，獲得了無漏解脫的法。

當時，寶上天子問文殊師利：『菩薩如何才能沒有增上慢？希望您如實解說。』

文殊師利說：『天子！如果有菩薩，以一切智心（能知一切的智慧）、無等等心（無與倫比的心）、三界最勝心（超越三界的心），超越所有聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人），在一切外在境界中安住其心，然而也修行一切善根，爲了增長善根、教化眾生、攝持正法，爲了其他眾生、為他人宣說一切智心，這顆心如實地理解本始平等。就像隨所聽聞的，理解其心體性，從而理解一切眾生的體性；理解一切諸法的體性，從而理解一切善根的體性；理解一切善根的體性，從而理解演說菩薩的體性。天子！這樣的菩提薩埵（追求覺悟的眾生）如實地說受記（被預言未來成佛）。再者，天子！如果菩薩佈施，無論施與什麼、隨愿施與以及其他一切佈施，都毫無障礙。佈施沒有所依、不執著、沒有感覺、沒有理解，因為沒有理解所以就是空。如果能這樣理解佈施的體性，理解佈施的體性就理解如實本始的體性，理解如實本始的體性就理解諸法的體性，理解諸法的體性就理解一切眾生的體性，理解一切眾生的體性就宣說菩薩的體性。天子！這稱為菩薩的佈施清凈，所以說授記。再者，天子！如果有菩薩理解身體，就理解戒律；理解口，就理解戒律；理解心，就理解戒律。理解身口，就理解覺悟的寂靜；理解覺悟的寂靜，就理解眾生的寂靜；理解眾生的寂靜，就理解一'

【English Translation】 English version: It is like space. Great Ananda! If a Bhikshu understands in this way, it is called good liberation, and such a Bhikshu has no arrogance. Because of this meaning, the Tathagata says that if a Bhikshu understands that all dharmas are equal, like space, like moving in space without touching anything. The practice of a Shramana (a monastic practitioner) is also like this.」 When these words were spoken, two hundred Bhikshus all severed their outflows and attained the Dharma of non-outflow liberation.

At that time, the heavenly son Bao Shang asked Manjushri: 『How does a Bodhisattva have no arrogance? I wish you would explain it truthfully.』

Manjushri said: 『Heavenly son! If there is a Bodhisattva who, with the mind of all-knowing wisdom (the wisdom that knows everything), the mind of no equal (the incomparable mind), the mind of the most excellent in the three realms (the mind that transcends the three realms), surpasses all Shravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken through observing conditions), abides in all external realms, yet also cultivates all good roots, for the sake of increasing good roots, transforming sentient beings, and upholding the true Dharma, for the sake of other sentient beings, and for others to speak of the mind of all-knowing wisdom, this mind truly understands the original equality. Just as one understands the nature of the mind through what is heard, one understands the nature of all sentient beings; understanding the nature of all dharmas, one understands the nature of all good roots; understanding the nature of all good roots, one understands the nature of speaking about Bodhisattvas. Heavenly son! Such a Bodhisattva truly speaks of receiving a prediction (being prophesied to become a Buddha in the future). Furthermore, heavenly son! If a Bodhisattva gives, whatever is given, whatever is given according to wish, and all other giving, there is no obstruction. Giving has no reliance, no attachment, no feeling, no understanding, and because there is no understanding, it is emptiness. If one can understand the nature of giving in this way, understanding the nature of giving is understanding the nature of the true beginning, understanding the nature of the true beginning is understanding the nature of all dharmas, understanding the nature of all dharmas is understanding the nature of all sentient beings, and understanding the nature of all sentient beings is speaking of the nature of a Bodhisattva. Heavenly son! This is called the purity of a Bodhisattva's giving, therefore it is said to receive a prediction. Furthermore, heavenly son! If a Bodhisattva understands the body, he understands the precepts; if he understands the mouth, he understands the precepts; if he understands the mind, he understands the precepts. Understanding the body and mouth is understanding the stillness of awakening; understanding the stillness of awakening is understanding the stillness of sentient beings; understanding the stillness of sentient beings is understanding one』

切法寂靜，解一切法寂靜故解如實始寂靜，解如實始寂靜故得寂靜法，因寂靜、緣寂靜，隨有所聞一切諸法能說寂靜。天子！是名菩薩戒清凈，故如實說授記。複次天子！若有菩薩知於法性畢竟是空、知於法性畢竟自在，于諸眾生能忍眾惡，心不起忍、不思外事、不背眾生，能滅一切眾惡。如諸眾生性忍，體性亦爾。如忍體性，菩提性亦爾。如菩提性，一切諸法體性亦爾。如知一切諸法體性，如實如法亦爾。如如所聞同盡法性，法性界畢竟空，法性畢竟空說行順忍。天子！是名菩薩真實凈忍，說授記也。複次天子！菩薩知慎一切法行離諸思惟，無諸莊嚴成舍進行，如有所為亦無所作，其知堅固一切能離，內性寂靜外化眾生。知精進寂故知菩提寂，知菩提寂故亦知一切諸法寂靜，知諸法寂故知如實始如所聞法，精進性寂故一切能說。天子！是名菩薩清凈精進如實知授記。複次天子！若菩薩入諸法平等無增減禪，以禪力故其心安住，心安住故識無所住，識無所住故七覺心平等，七覺心平等故得禪定平等，得禪定平等故知菩提平等，知菩提平等故知一切眾生平等，知識一切眾生平等故知諸法平等。若如是知諸法平等，隨所聞法能說諸法體性平等。天子！是名菩薩清凈禪定如實說受記。複次天子！若有菩薩慧眼清凈，如實知見

【現代漢語翻譯】現代漢語譯本：切法寂靜（切法：一切法，寂靜：指諸法本性空寂），因為理解一切法都是寂靜的，所以理解如實初始的寂靜（如實：真實不虛，初始：指諸法本來的狀態）。理解如實初始的寂靜，就能獲得寂靜之法。因為寂靜的因，寂靜的緣，所以無論聽到什麼，都能說一切諸法都是寂靜的。天子！這叫做菩薩戒清凈，因此如實地說授記。

再者，天子！如果有菩薩知道法的本性畢竟是空，知道法的本性畢竟是自在，對於一切眾生能夠忍受各種惡行，心中不起嗔恨，不思慮外在的事物，不背離眾生，能夠滅除一切惡行。如同眾生的本性是忍耐一樣，其體性也是如此。如同忍耐的體性，菩提的本性也是如此。如同菩提的本性，一切諸法的體性也是如此。如果知道一切諸法的體性，那麼如實如法也是如此。如同所聽聞的，都歸於法性，法性界畢竟是空，法性畢竟是空，所以說修行順忍。天子！這叫做菩薩真實的清凈忍辱，也說授記。

再者，天子！菩薩知道謹慎一切法行，遠離各種思慮，沒有各種莊嚴，成就捨棄的修行。如同有所作為，也如同無所作為。他的智慧堅固，能夠遠離一切，內心寂靜，外化眾生。知道精進的寂靜，所以知道菩提的寂靜。知道菩提的寂靜，所以也知道一切諸法的寂靜。知道諸法的寂靜，所以知道如實初始的如所聽聞的法。因為精進的本性是寂靜的，所以能夠說一切。天子！這叫做菩薩清凈精進，如實地知道授記。

再者，天子！如果菩薩進入諸法平等無增減的禪定，因為禪定的力量，他的心安住。心安住，所以識無所住。識無所住，所以七覺支的心平等。七覺支的心平等，所以得到禪定平等。得到禪定平等，所以知道菩提平等。知道菩提平等，所以知道一切眾生平等。知道一切眾生平等，所以知道諸法平等。如果這樣知道諸法平等，那麼無論聽到什麼法，都能說諸法的體性是平等的。天子！這叫做菩薩清凈禪定，如實地說授記。

再者，天子！如果有菩薩的慧眼清凈，如實地看見

【English Translation】 English version: The cessation of all dharmas (Dharmas: all phenomena, cessation: refers to the empty nature of all phenomena) is understood because one understands that all dharmas are quiescent. Because one understands the true original quiescence (true: real and not false, original: refers to the original state of all phenomena), one obtains the dharma of quiescence. Because of the cause of quiescence and the condition of quiescence, whatever is heard, one can say that all dharmas are quiescent. Son of the gods! This is called the purity of a Bodhisattva's precepts, and therefore, the prediction is truly spoken.

Furthermore, son of the gods! If a Bodhisattva knows that the nature of dharmas is ultimately empty, and knows that the nature of dharmas is ultimately free, he can endure all evil deeds from all sentient beings. His mind does not give rise to anger, he does not contemplate external matters, and he does not turn away from sentient beings. He can extinguish all evil deeds. Just as the nature of sentient beings is to endure, so is its essence. Just as the essence of endurance, so is the essence of Bodhi. Just as the essence of Bodhi, so is the essence of all dharmas. If one knows the essence of all dharmas, then the true and lawful is also so. Just as what is heard, all returns to the nature of dharma. The realm of dharma is ultimately empty, and because the nature of dharma is ultimately empty, it is said that one practices in accordance with endurance. Son of the gods! This is called the true pure endurance of a Bodhisattva, and the prediction is also spoken.

Furthermore, son of the gods! A Bodhisattva knows to be cautious in all dharma practices, to be free from all thoughts, to be without any adornments, and to accomplish the practice of relinquishment. Just as there is action, there is also no action. His wisdom is firm, and he can be free from everything. His inner nature is quiescent, and he transforms sentient beings externally. Knowing the quiescence of diligence, he knows the quiescence of Bodhi. Knowing the quiescence of Bodhi, he also knows the quiescence of all dharmas. Knowing the quiescence of all dharmas, he knows the true original dharma as it is heard. Because the nature of diligence is quiescent, he can speak of everything. Son of the gods! This is called the pure diligence of a Bodhisattva, and the prediction is truly known.

Furthermore, son of the gods! If a Bodhisattva enters into the samadhi of equality of all dharmas without increase or decrease, because of the power of samadhi, his mind abides. Because the mind abides, the consciousness has no abode. Because the consciousness has no abode, the mind of the seven factors of enlightenment is equal. Because the mind of the seven factors of enlightenment is equal, one obtains the equality of samadhi. Because one obtains the equality of samadhi, one knows the equality of Bodhi. Because one knows the equality of Bodhi, one knows the equality of all sentient beings. Because one knows the equality of all sentient beings, one knows the equality of all dharmas. If one knows the equality of all dharmas in this way, then whatever dharma is heard, one can speak of the equality of the essence of all dharmas. Son of the gods! This is called the pure samadhi of a Bodhisattva, and the prediction is truly spoken.

Furthermore, son of the gods! If a Bodhisattva has a pure eye of wisdom, he truly sees

於一切法，隨所見法皆無所見、無有動搖，得無動智無行無因無緣行，亦不行諸威儀法則，亦非不行不行因緣，知諸法平等不救不行。何以故？若不行者即無分別，斷諸妄想悕望貪著。是菩提薩埵離諸所有，亦行一切眾生行處，為欲教化諸眾生故、聚集一切助菩提法故、攝取正法故、不斷三寶種故。如來所行者，於一切法清凈體性無所分別，以此般若體性凈故知菩提體性凈，知菩提體性凈故知眾生體性凈，知眾生體性凈故知一切法體性凈，知一切法體性凈故於諸法體性得如實智，得如實智故隨所聞事是法界性說無分別。天子！是名菩薩慧眼清凈如實說受記。

「複次天子！菩薩觀身行身念處，知過去身無有邊際、知未來身無趣曏者、現在身者猶如草木瓦石墻壁身亦如是，若能如是觀身身行，是身體性癡行寂靜，思惟並行亦無發起，不思惟、不起自在是名離我，識無所住修身念處行，亦無有法可修行者亦非不修。知一切法無有體性非不有性，如是觀身修于身行，觀心如幻化、知心如響應，如實知心，受樂不愛、受苦不苦、受不苦樂不失正念，不執無明，離受于受不為所牽，是名如實知見受念處。若能如是觀受行者，于諸受法心無所行、心不安住，是一切心亦不放舍，菩提之心亦不失念亦不遠離，是名觀心行心念處

【現代漢語翻譯】現代漢語譯本：對於一切法，無論見到什麼法都無所見、沒有動搖，獲得不動搖的智慧，沒有行為、沒有原因、沒有緣由的行為，也不執著于各種威儀法則，也不是不行這些法則的因緣，知道一切法平等，不執著于修行。為什麼呢？如果不行，就沒有分別，斷除一切虛妄的念頭、希望和貪著。這是菩薩遠離一切執著，也行一切眾生的行為，爲了教化眾生，聚集一切有助於菩提的法，攝取正法，不斷絕三寶的種子。如來所行的是，對於一切法清凈的體性沒有分別，因為這種般若（智慧）的體性清凈，所以知道菩提的體性清凈；知道菩提的體性清凈，所以知道眾生的體性清凈；知道眾生的體性清凈，所以知道一切法的體性清凈；知道一切法的體性清凈，所以對於諸法的體性獲得如實的智慧；獲得如實的智慧，所以隨所聽聞的事，都以法界的體性來說明，沒有分別。天子！這叫做菩薩的慧眼清凈，如實地接受授記。再者，天子！菩薩觀察身體，修行身念處，知道過去的身沒有邊際，知道未來的身沒有去向，現在的身就像草木瓦石墻壁一樣，如果能夠這樣觀察身體，身體的體性是愚癡的，行為是寂靜的，思考和行為也沒有發起，不思考、不起作用是自在的，這叫做離我，認識到沒有住所的修行身念處，也沒有法可以修行，也不是不修行。知道一切法沒有體性，也不是沒有體性，這樣觀察身體，修行身體的行為，觀察心就像幻化，知道心就像回聲，如實地知道心，感受快樂不貪愛，感受痛苦不厭惡，感受不苦不樂不失去正念，不執著于無明，離開感受，不被感受所牽引，這叫做如實地知見受念處。如果能夠這樣觀察感受修行的人，對於各種感受的法，心沒有執著，心不安住，對於一切心也不放棄，菩提之心也不失去正念，也不遠離，這叫做觀察心修行心念處。

【English Translation】 English version: Regarding all dharmas, whatever dharma is seen, there is no seeing, no wavering, attaining unwavering wisdom, acting without action, without cause, without condition, not adhering to various rules of conduct, nor not acting on the conditions of these rules, knowing that all dharmas are equal, not clinging to practice. Why? If there is no practice, there is no discrimination, cutting off all false thoughts, hopes, and attachments. This is the Bodhisattva's detachment from all attachments, also practicing the actions of all sentient beings, in order to teach sentient beings, gathering all dharmas that aid Bodhi, embracing the true Dharma, and not cutting off the seeds of the Three Jewels. What the Tathagata practices is, regarding the pure nature of all dharmas, there is no discrimination, because this Prajna (wisdom) nature is pure, therefore knowing that the Bodhi nature is pure; knowing that the Bodhi nature is pure, therefore knowing that the sentient beings' nature is pure; knowing that the sentient beings' nature is pure, therefore knowing that the nature of all dharmas is pure; knowing that the nature of all dharmas is pure, therefore attaining true wisdom regarding the nature of all dharmas; attaining true wisdom, therefore, whatever is heard is explained with the nature of the Dharma realm, without discrimination. Son of Heaven! This is called the Bodhisattva's pure wisdom eye, truly receiving the prediction. Furthermore, Son of Heaven! The Bodhisattva observes the body, practices the mindfulness of the body, knowing that the past body has no boundary, knowing that the future body has no direction, the present body is like grass, wood, tiles, stones, and walls, if one can observe the body in this way, the nature of the body is ignorant, the actions are peaceful, thinking and actions do not arise, not thinking, not acting is freedom, this is called detachment from self, realizing the practice of mindfulness of the body without dwelling, there is no dharma to practice, nor is it not practicing. Knowing that all dharmas have no nature, nor are they without nature, observing the body in this way, practicing the actions of the body, observing the mind like an illusion, knowing the mind like an echo, truly knowing the mind, experiencing pleasure without craving, experiencing pain without aversion, experiencing neither pleasure nor pain without losing right mindfulness, not clinging to ignorance, leaving the experience, not being led by the experience, this is called truly knowing and seeing the mindfulness of feeling. If one can observe the practice of feeling in this way, regarding the dharmas of various feelings, the mind has no attachment, the mind does not dwell, regarding all minds, one does not abandon them, the Bodhi mind does not lose right mindfulness, nor does it depart, this is called observing the mind and practicing the mindfulness of the mind.

。善知法知見法行法，無念無思惟，入於法性無身受心，非觀法相發起見行入於法性，是名觀法行法念處。是一切法體性和合，聚集無物猶如虛空，如所聞事無念無思惟，自然說法念處。天子！是名知于凈法念處說受記也。複次天子！又是菩薩一切智心而得自在，如所教誨正住不施不亂不失，念于初發一切善根無垢心行，隨所行處一切能捨，訶犯戒心不依止戒，忍無諍訟，身口心意于諸眾生不生瞋心，不起聲聞緣覺精進乘進，不念思惟一切善法，不依諸禪定次第定，心無所行不見行諸見，不行諸法入一切法，如諸聖人于諸境界而無所行，雖近非聖身口意業未曾被訶，不以信故求于善法獨行無侶，欲自過世行精進行，永斷貪慾瞋癡結故、心無煩惱不破戒故。亦不親近行惡行者，無有諛諂內行凈故。無散亂語者口業凈故，無所求者自財知足故，非驅使者非邪命活故，無積聚者隨有所得皆知足故，無希望者離三界欲故，是知足者離惡求故，是寂靜者解一切法皆寂靜故，現瞋癡者舍世行故，無戲論者斷諸戲論故，是不還者斷欲瞋癡故，貪嗜法者調伏憍慢故，是易解者善調心故，善守護者護戒聚故，心善解脫者慧聚凈故，是不捨者行聖種故，無退轉者發菩提心畢究竟故，無所用者一切世行故，無諍訟者等一切眾生故，善自護者護

【現代漢語翻譯】現代漢語譯本：善於知曉法、見解法、實踐法，沒有念頭和思慮，進入到法性中，沒有身體感受和心念，不是觀察法的表象而發起見解和實踐，進入到法性中，這叫做觀察法、實踐法、念處。這是一切法的本體和合，聚集在一起卻空無一物，如同虛空，如同所聽聞的事物，沒有念頭和思慮，自然而然地說法，這是念處。天子！這叫做知曉清凈法、念處、說受記。再者，天子！菩薩以一切智慧的心而獲得自在，如同所教導的那樣，正直安住，不佈施、不散亂、不迷失，憶念最初發起的一切善根，以無垢的心行，隨所行之處都能捨棄，呵斥犯戒的心，不依賴戒律，忍受沒有爭訟，身口意對一切眾生不生嗔恨心，不發起聲聞、緣覺的精進乘，不念不思一切善法，不依賴禪定次第，心無所行，不見所行之見，不行諸法而入一切法，如同聖人在一切境界中無所行，雖然接近非聖，身口意業卻未曾被呵斥，不因為信仰而尋求善法，獨自修行沒有同伴，想要超越世間而精進行，永遠斷除貪慾、嗔恚、愚癡的束縛，心中沒有煩惱，不破戒。也不親近行惡的人，沒有諂媚，內心清凈。沒有散亂的語言，口業清凈。沒有所求，對自己的財富知足。不是被驅使的人，不以邪命為生。沒有積聚，隨有所得都知足。沒有希望，遠離三界慾望。這是知足的人，遠離惡求。這是寂靜的人，瞭解一切法都是寂靜的。顯現嗔恚和愚癡的人，是捨棄世俗行為。沒有戲論的人，是斷除一切戲論。這是不還的人，是斷除慾望、嗔恚、愚癡。貪求佛法的人，是調伏驕慢。這是容易理解的人，是善於調伏內心。這是善於守護的人，是守護戒律。心善於解脫的人，是智慧清凈。這是不捨棄的人，是修行聖種。這是不退轉的人，是發起菩提心直到究竟。這是無所用的人，是捨棄一切世俗行為。這是沒有爭訟的人，是平等對待一切眾生。這是善於自我守護的人，是守護現代漢語譯本：身口意，不放逸故。是名菩薩摩訶薩，善知凈法念處，說受記也。 English version: Being skilled in knowing the Dharma, seeing the Dharma, and practicing the Dharma, without thoughts or contemplation, entering into the nature of Dharma, without physical sensations or mental states, not observing the appearances of Dharma to initiate views and practices, entering into the nature of Dharma, this is called observing the Dharma, practicing the Dharma, and the mindfulness. This is the essence of all Dharmas being in harmony, gathered together yet empty, like space, like things heard, without thoughts or contemplation, naturally speaking the Dharma, this is mindfulness. Son of Heaven! This is called knowing the pure Dharma, mindfulness, and receiving the prediction. Furthermore, Son of Heaven! The Bodhisattva, with the mind of all wisdom, attains freedom, as taught, abiding uprightly, not giving, not being scattered, not lost, remembering the initial arising of all good roots, with a pure mind, able to give up everything wherever they go, rebuking the mind that breaks precepts, not relying on precepts, enduring without disputes, not generating anger in body, speech, and mind towards all beings, not initiating the vehicle of Śrāvakas or Pratyekabuddhas, not thinking or contemplating all good Dharmas, not relying on the stages of meditation, the mind has no place to go, not seeing the views of what is practiced, not practicing Dharmas but entering all Dharmas, like the sages who have no practice in all realms, although close to non-sages, their actions of body, speech, and mind have never been rebuked, not seeking good Dharmas because of faith, practicing alone without companions, wanting to transcend the world and practice diligently, forever cutting off the bonds of greed, hatred, and delusion, without afflictions in the mind, not breaking precepts. Also, not associating with those who practice evil, without flattery, with inner purity. Without scattered speech, the karma of speech is pure. Without seeking, content with one's own wealth. Not being driven, not living by wrong livelihood. Without accumulation, content with whatever is obtained. Without hope, detached from the desires of the three realms. This is the content person, detached from evil seeking. This is the peaceful person, understanding that all Dharmas are peaceful. The person who manifests anger and delusion is abandoning worldly actions. The person without idle talk is cutting off all idle talk. This is the non-returner, cutting off desire, hatred, and delusion. The person who craves the Dharma is subduing arrogance. This is the easy-to-understand person, skilled in subduing the mind. This is the good protector, protecting the precepts. The mind that is well liberated is the purity of wisdom. This is the non-abandoner, practicing the noble lineage. This is the non-retrogressor, having generated the Bodhi mind until the end. This is the one without use, abandoning all worldly actions. This is the one without disputes, treating all beings equally. This is the one who protects themselves well, protecting English version: body, speech, and mind, not being negligent. This is called a Bodhisattva Mahāsattva, skilled in knowing the pure Dharma, mindfulness, and receiving the prediction.

【English Translation】 English version: Being skilled in knowing the Dharma, seeing the Dharma, and practicing the Dharma, without thoughts or contemplation, entering into the nature of Dharma, without physical sensations or mental states, not observing the appearances of Dharma to initiate views and practices, entering into the nature of Dharma, this is called observing the Dharma, practicing the Dharma, and the mindfulness. This is the essence of all Dharmas being in harmony, gathered together yet empty, like space, like things heard, without thoughts or contemplation, naturally speaking the Dharma, this is mindfulness. Son of Heaven! This is called knowing the pure Dharma, mindfulness, and receiving the prediction. Furthermore, Son of Heaven! The Bodhisattva, with the mind of all wisdom, attains freedom, as taught, abiding uprightly, not giving, not being scattered, not lost, remembering the initial arising of all good roots, with a pure mind, able to give up everything wherever they go, rebuking the mind that breaks precepts, not relying on precepts, enduring without disputes, not generating anger in body, speech, and mind towards all beings, not initiating the vehicle of Śrāvakas or Pratyekabuddhas, not thinking or contemplating all good Dharmas, not relying on the stages of meditation, the mind has no place to go, not seeing the views of what is practiced, not practicing Dharmas but entering all Dharmas, like the sages who have no practice in all realms, although close to non-sages, their actions of body, speech, and mind have never been rebuked, not seeking good Dharmas because of faith, practicing alone without companions, wanting to transcend the world and practice diligently, forever cutting off the bonds of greed, hatred, and delusion, without afflictions in the mind, not breaking precepts. Also, not associating with those who practice evil, without flattery, with inner purity. Without scattered speech, the karma of speech is pure. Without seeking, content with one's own wealth. Not being driven, not living by wrong livelihood. Without accumulation, content with whatever is obtained. Without hope, detached from the desires of the three realms. This is the content person, detached from evil seeking. This is the peaceful person, understanding that all Dharmas are peaceful. The person who manifests anger and delusion is abandoning worldly actions. The person without idle talk is cutting off all idle talk. This is the non-returner, cutting off desire, hatred, and delusion. The person who craves the Dharma is subduing arrogance. This is the easy-to-understand person, skilled in subduing the mind. This is the good protector, protecting the precepts. The mind that is well liberated is the purity of wisdom. This is the non-abandoner, practicing the noble lineage. This is the non-retrogressor, having generated the Bodhi mind until the end. This is the one without use, abandoning all worldly actions. This is the one without disputes, treating all beings equally. This is the one who protects themselves well, protecting English version: body, speech, and mind, not being negligent. This is called a Bodhisattva Mahāsattva, skilled in knowing the pure Dharma, mindfulness, and receiving the prediction.

他人故，調自心者不求他過故，離諸悕望者護凈戒故，廣說法者無吝惜故，是愛護者護於一切眾生心故，初發心者集一切善法故，無異行者於一切法得一味故，不動搖者斷諸動故，不觀種性者教化眾生故，等眾生者攝取一切諸眾生故，初觀空者一切法故，調諸見者善教化故，無想行者調伏行想諸眾生故，知無愿者所愿滿足善調伏故，一切知者觀無作故，是行善者不知足故，無物觀物者示現非物而是物故，不思惟觀者我寂靜故，無自我者觀化眾生以無我故，無非道行者化諸眾生離結使故，方便之心得畢竟者修行般若故，定住無去者終不證觸一切聲聞緣覺乘故，離道非道者第一義故，離行非行者一切凡夫證正行故，無莊嚴無不莊嚴者無不悕望諸法故，不自讚者不戲論他故，無等等智者具佛法故，無生法忍者一切諸法無生無滅忍故。天子！是名菩薩得於自在。

「天子！菩薩者隨所生處，非不知故生以知故生，而是菩薩攝取生死得自在故，亦得具足成就佛法。而是菩薩非生死流轉，以願力故在在處生得自在智，是名菩薩得自在智。菩薩非以得邊際故名自在智，若不斷絕一切善根是名菩薩得自在智。菩薩非得諸善根故名自在智，于諸善根無厭足故名自在智。菩薩非不生三界得名自在，為化眾生故生三界名為自在。菩薩非

【現代漢語翻譯】現代漢語譯本他人有過錯，能調伏自心的人，是因為不尋求他人的過失；遠離一切希望的人，是因為守護清凈的戒律；廣為說法的人，是因為沒有吝惜；是愛護眾生的人，是因為守護一切眾生的心；初發菩提心的人，是因為聚集一切善法；沒有不同行為的人，是因為在一切法中得到同一真味；不為所動搖的人，是因為斷除了一切動搖；不觀察種性的人，是因為教化眾生；平等對待眾生的人，是因為攝取一切眾生；初觀空性的人，是因為明白一切法皆空；調伏各種見解的人，是因為善於教化；沒有妄想行為的人，是因為調伏有妄想行為的眾生；知道無所求的人，是因為所愿滿足，善於調伏；一切知曉的人，是因為觀察無所作為；是行善的人，是因為不知滿足；無物而觀物的人，是因為示現非物而實為物；不思惟而觀的人，是因為我已寂靜；沒有自我的人，是因為觀察教化眾生以無我；沒有非道行為的人，是因為教化眾生脫離煩惱；方便之心得到究竟的人，是因為修行般若；安住不動搖的人，是因為終不證得一切聲聞緣覺乘；遠離道與非道的人，是因為證得第一義諦；遠離行與非行的人，是因為一切凡夫證得正行；沒有莊嚴也沒有不莊嚴的人，是因為沒有不希望諸法；不自我讚歎的人，是因為不戲論他人；具有無等等智慧的人，是因為具足佛法；證得無生法忍的人，是因為忍受一切諸法無生無滅。天子！這名為菩薩得到自在。天子！菩薩隨所生之處，並非不知而生，而是因為知曉而生，這樣的菩薩攝取生死而得自在，也能夠具足成就佛法。這樣的菩薩並非在生死中流轉，而是因為願力的緣故，在任何地方出生都能得到自在的智慧，這名為菩薩得到自在的智慧。菩薩並非因為得到邊際而名為自在智，如果不斷絕一切善根，這名為菩薩得到自在智。菩薩並非因為得到諸善根而名為自在智，而是因為對於諸善根沒有厭足，這名為自在智。菩薩並非不生於三界而得名自在，而是爲了教化眾生而生於三界，這名為自在。菩薩並非

【English Translation】 English version Those who, when others are at fault, can regulate their own minds, do so because they do not seek the faults of others; those who are detached from all hopes, do so because they protect pure precepts; those who widely expound the Dharma, do so because they are not stingy; those who are loving protectors, do so because they protect the minds of all sentient beings; those who have initially aroused the Bodhi mind, do so because they gather all good dharmas; those who have no different actions, do so because they attain the same true taste in all dharmas; those who are unshakeable, do so because they have cut off all agitation; those who do not observe lineage, do so because they teach sentient beings; those who treat all sentient beings equally, do so because they embrace all sentient beings; those who initially contemplate emptiness, do so because they understand all dharmas are empty; those who regulate all views, do so because they are skilled in teaching; those who have no deluded actions, do so because they regulate sentient beings with deluded actions; those who know there is nothing to seek, do so because their wishes are fulfilled and they are skilled in regulation; those who know all, do so because they observe non-action; those who practice good, do so because they are never satisfied; those who observe things without things, do so because they manifest what is not a thing but is a thing; those who observe without thinking, do so because 'I' am tranquil; those who have no self, do so because they observe and teach sentient beings with no-self; those who have no non-path actions, do so because they teach sentient beings to be free from afflictions; those whose expedient mind attains the ultimate, do so because they practice Prajna; those who abide without going, do so because they will never attain the vehicle of all Sravakas and Pratyekabuddhas; those who are detached from the path and non-path, do so because they attain the first principle; those who are detached from action and non-action, do so because all ordinary beings attain right action; those who have no adornment and no non-adornment, do so because they have no desires for any dharmas; those who do not praise themselves, do so because they do not engage in idle talk about others; those who have incomparable wisdom, do so because they are endowed with the Buddha Dharma; those who have attained the forbearance of the non-arising of dharmas, do so because they endure the non-arising and non-cessation of all dharmas. Son of Heaven! This is called a Bodhisattva attaining freedom. Son of Heaven! Bodhisattvas, wherever they are born, are not born out of ignorance but are born out of knowledge. Such Bodhisattvas embrace birth and death and attain freedom, and they are also able to fully accomplish the Buddha Dharma. Such Bodhisattvas do not transmigrate in birth and death, but because of the power of their vows, they are born in any place and attain the wisdom of freedom. This is called a Bodhisattva attaining the wisdom of freedom. Bodhisattvas are not called the wisdom of freedom because they have attained an end, but if they do not cut off all good roots, this is called a Bodhisattva attaining the wisdom of freedom. Bodhisattvas are not called the wisdom of freedom because they have attained all good roots, but because they are never satisfied with all good roots, this is called the wisdom of freedom. Bodhisattvas are not called free because they are not born in the three realms, but they are born in the three realms to teach sentient beings, and this is called freedom. Bodhisattvas are not

以離自結故得名自在，為諸眾生斷結使故勤修精進是名菩薩得自在智。菩薩不以為己身故得名自在，為于寂靜一切眾生諸苦惱故名為自在。菩薩非以舍故自在，攝取教化眾生故名為自在。菩薩非斷自貪瞋癡得名自在，斷諸眾生貪慾瞋癡諸結使故名為自在。菩薩非自證滅法故得名自在，為諸眾生證滅法故得名自在。菩薩非自斷漏故得名自在，菩薩為諸善根增長不斷漏法名得自在。菩薩非證三解脫故名得自在，菩薩解了三解脫故名為自在。菩薩非自在寂滅五陰名得自在，為舍一切眾生重擔名為自在。菩薩非以滅六根故名得自在，知諸眾生上下根故名為自在。菩薩非以生分盡故名得自在，菩薩不以斷絕生故名為自在。菩薩非得過於聲聞緣覺解脫名得自在，菩薩道場得解脫果受用一切諸眾生故名為自在。」

演說如是自在品時，於是眾中三萬二千諸天子等皆發無上正真道心。

爾時世尊贊于文殊師利童子：「善哉善哉！善說一切菩薩受記。文殊師利！若有菩薩聞說如是菩薩受記，一向信解不生驚畏，諸佛世尊為說真實無上道記。」

爾時寶上天子語文殊師利童子：「汝今演說于受記也。」

文殊師利言：「天子！我說受記我有是法，有覺了者我說受記，天子！我今不得，乃至一法亦無覺了，云何說受

【現代漢語翻譯】現代漢語譯本：因為遠離自身的束縛而得名自在，爲了斷除眾生的煩惱而勤修精進，這稱為菩薩獲得自在智。菩薩不是爲了自身而獲得自在，而是爲了使一切眾生從痛苦中解脫而獲得自在。菩薩不是因為捨棄而自在，而是因為攝取和教化眾生而自在。菩薩不是因為斷除自身的貪嗔癡而自在，而是因為斷除眾生的貪慾、嗔恚、愚癡等煩惱而自在。菩薩不是因為自己證得滅法而自在，而是爲了使眾生證得滅法而自在。菩薩不是因為自己斷除煩惱而自在，而是爲了使眾生的善根增長而不中斷煩惱而自在。菩薩不是因為證得三解脫而自在，而是因爲了解三解脫的真諦而自在。菩薩不是因為自在地寂滅五陰而自在，而是爲了捨棄一切眾生的重擔而自在。菩薩不是因為滅除六根而自在，而是因爲了解眾生的根器高下而自在。菩薩不是因為生命終結而自在，而是因為不執著于斷絕生命而自在。菩薩不是因為獲得超越聲聞、緣覺的解脫而自在，而是因為在菩提道場獲得解脫果，並受用一切眾生而自在。在演說這樣的自在品時，在場的聽眾中有三萬二千位天子等都發起了無上正等正覺的道心。這時，世尊讚歎文殊師利童子說：『太好了，太好了！你善於宣說一切菩薩的受記。文殊師利！如果有菩薩聽聞這樣的菩薩受記，能夠一心信解而不生驚恐畏懼，諸佛世尊就會為他們宣說真實無上的道記。』這時，寶上天子問文殊師利童子：『你現在演說關於受記的事情。』文殊師利說：『天子！我說受記，是因為我具有這樣的法，有覺悟的人我才說受記。天子！我現在沒有，乃至一法也沒有覺悟，如何說受記呢？』

【English Translation】 English version: It is named 'self-mastery' because of being free from one's own bonds. It is called a Bodhisattva's attainment of self-mastery wisdom because of diligently cultivating progress to sever the afflictions of all beings. A Bodhisattva is not named 'self-mastery' for their own sake, but for the sake of the peace and freedom from suffering of all beings. A Bodhisattva is not 'self-mastery' because of abandoning, but because of embracing and teaching beings. A Bodhisattva is not named 'self-mastery' because of severing their own greed, anger, and ignorance, but because of severing the afflictions of greed, anger, and ignorance of all beings. A Bodhisattva is not named 'self-mastery' because of realizing the cessation of dharma for themselves, but because of enabling all beings to realize the cessation of dharma. A Bodhisattva is not named 'self-mastery' because of severing their own outflows, but because of enabling the growth of good roots of all beings without severing the outflows. A Bodhisattva is not named 'self-mastery' because of realizing the three liberations, but because of understanding the three liberations. A Bodhisattva is not named 'self-mastery' because of the self-mastery of the cessation of the five aggregates, but because of relinquishing the heavy burdens of all beings. A Bodhisattva is not named 'self-mastery' because of the cessation of the six senses, but because of understanding the superior and inferior faculties of all beings. A Bodhisattva is not named 'self-mastery' because of the end of their life, but because of not clinging to the cessation of life. A Bodhisattva is not named 'self-mastery' because of attaining liberation surpassing that of Sravakas and Pratyekabuddhas, but because of attaining the fruit of liberation in the Bodhi-mandala and benefiting all beings. While expounding on such a chapter of self-mastery, thirty-two thousand devas and others in the assembly all generated the mind of Anuttara-samyak-sambodhi (supreme, right, and perfect enlightenment). At that time, the World Honored One praised Manjushri (Manjushri) Kumara, saying: 'Excellent, excellent! You have well explained the predictions of all Bodhisattvas. Manjushri! If there are Bodhisattvas who, upon hearing such predictions of Bodhisattvas, have unwavering faith and understanding without fear or trepidation, the Buddhas, the World Honored Ones, will declare the true and unsurpassed prediction of the path for them.' At that time, the deva, Bao Shang, asked Manjushri Kumara: 'You are now expounding on the matter of predictions.' Manjushri said: 'Deva! I speak of predictions because I possess such a dharma, and I speak of predictions to those who have awakened. Deva! I do not have it now, not even a single dharma have I awakened to, how can I speak of predictions?'

記？」

天子言：「文殊師利！恒河沙等諸佛世尊豈無解向而得果耶？」

文殊師利言：「天子！諸佛世尊無解向得果。天子！諸佛世尊不為解向得果說法。」

天子言：「文殊師利！諸佛世尊云何說法？」

文殊師利言：「天子！諸佛世尊亦不分別體性而說法也。無生無滅、無因無緣、無去無來、無有眾生非無眾生、無污染無白凈、無生死無涅槃，天子！諸佛世尊如是說法。」

天子問文殊師利言：「諸佛世尊不為涅槃而說法者，何以故名為佛出世耶？」

大寶積經卷第二十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十七

梁三藏曼陀羅譯法界體性無分別會第八之二

文殊師利言：「天子！覺了身見之體性故名佛出世。天子！示現無明有愛體性名佛出世，覺了貪瞋癡體性故名佛出世。天子！示現顛倒體性平等名佛出世。天子！覺了諸見之體性故名佛出世。天子！示陰界入法界體性名佛出世。天子！佛出世者，諸法無生是名演說無生法也，是無生法都無生死亦無涅槃。」

天子言：「文殊師利！當爲眾生說莊嚴無上正真道法。何以故？文殊師利！諸佛出世無所增長。」

文殊師利言：「天子！知恩報恩者」

【現代漢語翻譯】現代漢語譯本：天子問：『文殊師利（Manjusri，菩薩名）！難道恒河沙數那麼多的佛陀世尊，沒有通過修行而證得果位嗎？』文殊師利回答說：『天子！諸佛世尊不是通過修行而證得果位。天子！諸佛世尊說法，也不是爲了通過修行而證得果位。』天子問：『文殊師利！那麼諸佛世尊是如何說法的呢？』文殊師利回答說：『天子！諸佛世尊說法，也不分別事物的體性。他們說的是無生無滅、無因無緣、無去無來、無有眾生也非無眾生、無污染也無清凈、無生死也無涅槃。天子！諸佛世尊就是這樣說法的。』天子問文殊師利：『如果諸佛世尊說法不是爲了涅槃，那為什麼還稱之為佛陀出世呢？』

文殊師利回答說：『天子！覺悟到身見（Satkayadristi，認為五蘊和合的身體是真實存在的錯誤見解）的體性，所以稱為佛陀出世。天子！揭示無明（Avidya，對真理的無知）和愛（Trsna，渴愛）的體性，稱為佛陀出世；覺悟到貪（Raga）、嗔（Dvesa）、癡（Moha）的體性，所以稱為佛陀出世。天子！揭示顛倒（Viparyasa，對事物真相的錯誤認知）的體性是平等的，稱為佛陀出世。天子！覺悟到各種見解的體性，所以稱為佛陀出世。天子！揭示陰（Skandha，五蘊）、界（Dhatu，十八界）、入（Ayatana，十二處）和法界（Dharmadhatu，一切法的總稱）的體性，稱為佛陀出世。天子！佛陀出世，就是說諸法無生，這就是演說無生法，這無生法中既沒有生死，也沒有涅槃。』天子說：『文殊師利！應當為眾生宣說莊嚴無上正真道法。為什麼呢？文殊師利！諸佛出世並沒有增加什麼。』文殊師利說：『天子！是知恩報恩的人。』

【English Translation】 English version: The prince asked: 'Manjusri (a Bodhisattva)! Do the Buddhas, the World Honored Ones, as numerous as the sands of the Ganges, not attain enlightenment through practice?' Manjusri replied: 'Prince! The Buddhas, the World Honored Ones, do not attain enlightenment through practice. Prince! The Buddhas, the World Honored Ones, do not teach the Dharma for the sake of attaining enlightenment through practice.' The prince asked: 'Manjusri! Then how do the Buddhas, the World Honored Ones, teach the Dharma?' Manjusri replied: 'Prince! The Buddhas, the World Honored Ones, do not teach the Dharma by distinguishing the nature of things. They speak of no birth, no death, no cause, no condition, no going, no coming, no sentient beings and yet not no sentient beings, no defilement and no purity, no birth and death and no Nirvana. Prince! This is how the Buddhas, the World Honored Ones, teach the Dharma.' The prince asked Manjusri: 'If the Buddhas, the World Honored Ones, do not teach the Dharma for the sake of Nirvana, then why is it called the appearance of a Buddha in the world?'

Manjusri replied: 'Prince! It is called the appearance of a Buddha in the world because of the realization of the nature of the view of self (Satkayadristi, the mistaken view that the aggregate of five skandhas is a real self). Prince! It is called the appearance of a Buddha in the world because of the manifestation of the nature of ignorance (Avidya, ignorance of the truth) and craving (Trsna, thirst). It is called the appearance of a Buddha in the world because of the realization of the nature of greed (Raga), hatred (Dvesa), and delusion (Moha). Prince! It is called the appearance of a Buddha in the world because of the manifestation of the equality of the nature of perversion (Viparyasa, the wrong perception of the truth). Prince! It is called the appearance of a Buddha in the world because of the realization of the nature of all views. Prince! It is called the appearance of a Buddha in the world because of the manifestation of the nature of the skandhas (Skandha, the five aggregates), the dhatus (Dhatu, the eighteen realms), the ayatanas (Ayatana, the twelve sense bases), and the Dharmadhatu (Dharmadhatu, the totality of all dharmas). Prince! The appearance of a Buddha in the world means that all dharmas are without birth, and this is the teaching of the unarisen dharma, which has neither birth and death nor Nirvana.' The prince said: 'Manjusri! One should teach the Dharma of the glorious, supreme, true path to sentient beings. Why is that? Manjusri! The appearance of the Buddhas in the world does not increase anything.' Manjusri said: 'Prince! It is those who know gratitude and repay it.'

天子言：「有所作者當知報恩。」

文殊師利言：「天子！汝欲使如來有所作也。」

天子言：「文殊師利！如來者無有所作。諸佛如來到于無為，無為之道無有所作。」

文殊師利言：「天子！汝許無為者無報恩非不報恩。」

天子言：「文殊師利！如此法者不應為初發意者說。何以故？若聞是法生於驚畏便當退轉。」

文殊師利言：「天子！若有菩薩初發無上菩提之心驚畏退轉，是人則住于退轉也。」

天子言：「文殊師利！何故說是？」

文殊師利言：「天子！若有菩薩初發道心驚畏聲聞緣覺地，則便退轉。若慳惜破戒瞋怠亂癡，住于不退。」

天子言：「文殊師利！云何住也？」

文殊師利言：「天子！若有菩薩初發道心，安住法界平等中故，是名善住初發心菩薩，名之為住。」

天子言：「文殊師利！菩薩齊幾名初發心？」

文殊師利言：「天子！若有菩薩初發心者，修行于空無相無作，解一切法無生無滅，是名菩薩初發心也。」

天子言：「文殊師利！云何菩薩名為久行？」

文殊師利言：「天子！一切凡夫名為久行，于生死中不知始故。」

天子復問：「文殊師利！云何菩薩名久行者？」

文殊師

【現代漢語翻譯】現代漢語譯本天子說：『有所作為的人應當知道報恩。』文殊師利（Manjusri，菩薩名）說：『天子！您是想讓如來（Tathagata，佛的稱號）有所作為啊。』天子說：『文殊師利！如來是無所作為的。諸佛如來處於無為（Asamskrta，不生不滅的境界），無為之道是無所作為的。』文殊師利說：『天子！您承認處於無為境界的人，報恩與不報恩都是不成立的。』天子說：『文殊師利！這樣的法不應該對初發心的人說。為什麼呢？如果他們聽到這個法，產生驚恐畏懼，就會退轉。』文殊師利說：『天子！如果有菩薩初發無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心，卻因驚恐畏懼而退轉，這個人就停留在退轉的狀態了。』天子說：『文殊師利！為什麼這麼說？』文殊師利說：『天子！如果有菩薩初發道心，卻因害怕聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，靠自己覺悟的人）的境界而退轉，那麼他就會退轉。如果他慳吝、破戒、嗔怒、懈怠、散亂、愚癡，反而不會退轉。』天子說：『文殊師利！如何才能不退轉呢？』文殊師利說：『天子！如果有菩薩初發道心，安住在法界（Dharmadhatu，一切諸法的總稱）平等之中，這就叫做善住初發心的菩薩，這就叫做不退轉。』天子說：『文殊師利！菩薩到什麼程度才算初發心呢？』文殊師利說：『天子！如果有菩薩初發心，修行于空（Sunyata，無自性）、無相（Animitta，沒有實體）、無作（Apranihita，沒有造作），理解一切法不生不滅，這就叫做菩薩初發心。』天子說：『文殊師利！什麼樣的菩薩叫做久行呢？』文殊師利說：『天子！一切凡夫都叫做久行，因為他們在生死輪迴中不知起始。』天子又問：『文殊師利！什麼樣的菩薩叫做久行呢？』文殊師利說：『天子！如果菩薩修行于空、無相、無作，已經很久了，這就叫做菩薩久行。』

【English Translation】 English version The Emperor said, 'Those who have done something should know to repay kindness.' Manjusri (a Bodhisattva) said, 'Your Majesty! You wish to make the Tathagata (an epithet of the Buddha) do something.' The Emperor said, 'Manjusri! The Tathagata is without action. The Buddhas, the Tathagatas, abide in the unconditioned (Asamskrta, the state of non-arising and non-ceasing), and the path of the unconditioned is without action.' Manjusri said, 'Your Majesty! You acknowledge that for those in the unconditioned state, the concept of repaying kindness or not repaying kindness is not applicable.' The Emperor said, 'Manjusri! Such a teaching should not be spoken to those who have just set their minds on enlightenment. Why? If they hear this teaching, they will become frightened and retreat.' Manjusri said, 'Your Majesty! If a Bodhisattva, having initially set their mind on unsurpassed Bodhi (Anuttara-samyak-sambodhi, perfect enlightenment), retreats due to fear, that person remains in a state of retreat.' The Emperor said, 'Manjusri! Why do you say this?' Manjusri said, 'Your Majesty! If a Bodhisattva, having initially set their mind on the path, retreats out of fear of the realms of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), then they will retreat. If they are stingy, break precepts, are angry, lazy, distracted, or foolish, they will not retreat.' The Emperor said, 'Manjusri! How does one not retreat?' Manjusri said, 'Your Majesty! If a Bodhisattva, having initially set their mind on the path, abides in the equality of the Dharmadhatu (the realm of all phenomena), this is called a Bodhisattva who is well-established in their initial aspiration, and this is called non-retreat.' The Emperor said, 'Manjusri! At what stage is a Bodhisattva considered to have just set their mind on enlightenment?' Manjusri said, 'Your Majesty! If a Bodhisattva has just set their mind on enlightenment, practices emptiness (Sunyata, the absence of inherent existence), signlessness (Animitta, the absence of characteristics), and non-action (Apranihita, the absence of intentional effort), and understands that all phenomena are without arising or ceasing, this is called a Bodhisattva who has just set their mind on enlightenment.' The Emperor said, 'Manjusri! What kind of Bodhisattva is called a long-practitioner?' Manjusri said, 'Your Majesty! All ordinary beings are called long-practitioners, because they do not know the beginning of their cycle of birth and death.' The Emperor asked again, 'Manjusri! What kind of Bodhisattva is called a long-practitioner?' Manjusri said, 'Your Majesty! If a Bodhisattva has been practicing emptiness, signlessness, and non-action for a long time, this is called a Bodhisattva who is a long-practitioner.'

利言：「天子！若有菩薩行於愛染，為化愛染諸眾生故，而亦不共是愛染住，名菩薩久行；行於瞋恚，為化瞋恚諸眾生故，不共瞋住；亦行愚癡，為化愚癡諸眾生故，不共癡住；亦行等分，為化等分諸眾生故，而亦不共一切結住。天子！若有菩薩化眾生故觀一切相，亦不分別法界體相，名菩薩久行者。」

天子言：「文殊師利！云何菩薩名為不退轉？」

文殊師利言：「天子！若有菩薩觀一切法無災無不災，觀法界體性無災無不災，是名菩薩不退轉也。複次天子！若有菩薩亦退不退，是名菩薩不退轉也。所以者何？退者欲界退諸善故。複次天子！菩薩不知不解故退，以知解故無有諍訟是名不退。何以故？解一切性法性。我以能解了一切法性更不復退，是名不退。于佛法無疑不信他語，離是不是，初心清凈無有嫉妒亦無動搖，智慧明照於一切法而得自在，解了佛法，是名菩薩不退轉也。」

天子言：「文殊師利！云何菩薩名為一生？」

文殊師利言：「天子！菩薩若知一切諸生而亦不生，亦知一切眾生生死，于諸生中善能說法，教化眾生生處無取，亦取諸生離生死取，不去不來不上不下，一切諸法悉平等故；亦知因緣和合增長，一切眾生身口心意悉皆平等，一切眾生無有境界，住佛境界入於法

【現代漢語翻譯】現代漢語譯本：利言：『天子！如果菩薩在愛染中修行，是爲了教化那些被愛染束縛的眾生，但自己卻不與愛染同住，這叫做菩薩久行；在嗔恚中修行，是爲了教化那些被嗔恚束縛的眾生，自己卻不與嗔恚同住；也在愚癡中修行，是爲了教化那些被愚癡束縛的眾生，自己卻不與愚癡同住；也在等分（指平等對待一切）中修行，是爲了教化那些執著于等分的眾生，自己卻不與一切煩惱束縛同住。天子！如果菩薩爲了教化眾生而觀察一切現象，卻不分別法界的本體和現象，這叫做菩薩久行者。』天子問：『文殊師利（Manjusri，菩薩名）！什麼樣的菩薩被稱為不退轉？』文殊師利回答：『天子！如果菩薩觀察一切法既沒有災難也沒有非災難，觀察法界的本體和性質既沒有災難也沒有非災難，這就叫做菩薩不退轉。此外，天子！如果菩薩既有退轉也有不退轉，這叫做菩薩不退轉。為什麼呢？退轉是因為在欲界退失了各種善行。此外，天子！菩薩因為不知不解而退轉，因為知解而沒有爭論，這叫做不退轉。為什麼呢？因為理解了一切事物的本性。我因為能夠理解一切事物的本性，所以不再退轉，這叫做不退轉。對於佛法沒有疑惑，不相信其他人的說法，遠離是非對錯，初心清凈沒有嫉妒也沒有動搖，智慧明亮照耀一切事物而獲得自在，理解了佛法，這叫做菩薩不退轉。』天子問：『文殊師利！什麼樣的菩薩被稱為一生？』文殊師利回答：『天子！菩薩如果知道一切諸生（指各種生命形式）而自己卻不生，也知道一切眾生的生死，在各種生命形式中善於說法，教化眾生在生命之處不執著，也從各種生命形式中脫離生死執著，不來不去，不上不下，因為一切諸法都是平等的；也知道因緣和合增長，一切眾生的身口意都平等，一切眾生沒有界限，安住于佛的境界，進入法

【English Translation】 English version: Li said, 'O Son of Heaven! If a Bodhisattva practices amidst attachment, it is to transform beings who are attached, yet he does not dwell in that attachment; this is called a Bodhisattva's long practice. He practices amidst anger, to transform beings who are angry, yet he does not dwell in anger. He also practices amidst ignorance, to transform beings who are ignorant, yet he does not dwell in ignorance. He also practices amidst equanimity, to transform beings who are attached to equanimity, yet he does not dwell in any fetters. O Son of Heaven! If a Bodhisattva observes all phenomena to transform beings, yet does not discriminate the essence of the Dharma realm, this is called a Bodhisattva who has long practiced.' The Son of Heaven said, 'Manjusri (a Bodhisattva's name)! What kind of Bodhisattva is called non-retrogressive?' Manjusri said, 'O Son of Heaven! If a Bodhisattva observes all dharmas as neither having calamity nor not having calamity, and observes the essence of the Dharma realm as neither having calamity nor not having calamity, this is called a non-retrogressive Bodhisattva. Furthermore, O Son of Heaven! If a Bodhisattva is both retrogressive and non-retrogressive, this is called a non-retrogressive Bodhisattva. Why is that? Retrogressing is due to losing good deeds in the desire realm. Furthermore, O Son of Heaven! A Bodhisattva retrogresses because of not knowing and not understanding, and because of knowing and understanding, there is no dispute; this is called non-retrogressive. Why is that? Because he understands the nature of all things. Because I can understand the nature of all things, I no longer retrogress; this is called non-retrogressive. He has no doubt about the Buddha's teachings, does not believe others' words, is free from right and wrong, his initial intention is pure, without jealousy or wavering, his wisdom shines brightly on all things and he attains freedom, and he understands the Buddha's teachings; this is called a non-retrogressive Bodhisattva.' The Son of Heaven said, 'Manjusri! What kind of Bodhisattva is called a single life?' Manjusri said, 'O Son of Heaven! If a Bodhisattva knows all births (referring to various forms of life) yet does not himself take birth, and also knows the birth and death of all beings, and is skilled in teaching the Dharma in all forms of life, teaching beings not to cling to the place of birth, and also to detach from the clinging to birth and death, neither going nor coming, neither up nor down, because all dharmas are equal; he also knows that causes and conditions come together and grow, that the body, speech, and mind of all beings are equal, that all beings have no boundaries, and he dwells in the realm of the Buddha, entering the Dharma

界。法界平等故，平等解了眾生之心，善解知時至於道場，是名一生。天子！是則名為菩薩一生。」

爾時寶上天子問于文殊師利童子：「云何名菩薩不生，亦於一切而得自在？」

文殊師利言：「天子！若有菩薩知於行業非憍慢故，是菩薩不生，亦於一切而得自在。複次天子！菩薩能捨一切所有菩提之心，畢竟不退，是名不生；若不共諸嫉妒結住，是名一切而得自在。若有菩薩威儀法則、諸功德戒具成就行，是名不生；不共犯戒住，是名一切而得自在。心不捨背一切眾生，是名不生；不共一切無明瞋恚諸結使住，是名一切而得自在。于諸善根堅住不動，是名不生；于善根中發勤進勇意，是名一切而得自在。入諸禪定及次第定，是名不生；不味禪樂，是名一切而得自在。若勤精進求般若慧學問無厭，是名不生；不共癡住，是名一切而得自在。不瞋惱諍，是名不生；不共瞋惱諸諍訟住，是名一切而得自在。若如實語，是名不生；若如實住，名得自在。若內寂靜，是名不生；若不污染外諸境界，名得自在。若能究竟一切智心，是名不生；不求下乘，名得自在。覺諸業果，是名不生；降伏魔業，名得自在。得世光明，是名不生；世法不污，名得自在。不逆所住，是名不生；不墮所作，名得自在。若離諸慢放逸勢

【現代漢語翻譯】現代漢語譯本：'界'（dhatu，指構成宇宙的元素或領域）。因為法界（dharma-dhatu，指一切法的總和）是平等的，所以能平等地理解眾生的心，善於瞭解時機，最終到達道場（bodhimanda，指菩提樹下的覺悟之地），這被稱為『一生』。天子！這就是菩薩的『一生』。

那時，寶上天子問文殊師利童子：『如何稱作菩薩不生，並且在一切法中獲得自在？』

文殊師利說：『天子！如果菩薩知道自己的行為不是出於驕慢，這樣的菩薩就是不生，並且在一切法中獲得自在。再者，天子！菩薩能夠捨棄一切，擁有菩提之心，並且永遠不退轉，這被稱為不生；如果不與嫉妒的煩惱相處，這被稱為在一切法中獲得自在。如果菩薩的威儀法則、各種功德戒律都圓滿成就，這被稱為不生；不與犯戒的行為相處，這被稱為在一切法中獲得自在。心中不捨棄背離一切眾生，這被稱為不生；不與一切無明、嗔恚等煩惱相處，這被稱為在一切法中獲得自在。對於各種善根堅定不動搖，這被稱為不生；在善根中發起勤奮精進的意願，這被稱為在一切法中獲得自在。進入各種禪定以及次第禪定，這被稱為不生；不貪戀禪定的快樂，這被稱為在一切法中獲得自在。如果勤奮精進地追求般若智慧，學習永不厭倦，這被稱為不生；不與愚癡相處，這被稱為在一切法中獲得自在。不嗔怒爭鬥，這被稱為不生；不與嗔怒爭訟相處，這被稱為在一切法中獲得自在。如果說真實的話，這被稱為不生；如果安住于真實，這被稱為獲得自在。如果內心寂靜，這被稱為不生；如果不被外在的各種境界污染，這被稱為獲得自在。如果能夠究竟一切智心，這被稱為不生；不追求下乘的教法，這被稱為獲得自在。覺悟各種業的果報，這被稱為不生；降伏魔的業力，這被稱為獲得自在。獲得世間的光明，這被稱為不生；不被世間的法所污染，這被稱為獲得自在。不違背所安住的境界，這被稱為不生；不墮落於所作的行為，這被稱為獲得自在。如果遠離各種驕慢放逸的勢力，'

【English Translation】 English version: 'Realm' (dhatu). Because the dharma-dhatu (the totality of all dharmas) is equal, one can equally understand the minds of sentient beings, skillfully understand the timing, and ultimately reach the bodhimanda (the place of enlightenment under the Bodhi tree), this is called 'one life'. Heavenly Son! This is what is called a Bodhisattva's 'one life'.

At that time, the Heavenly Son Jewel Top asked Manjushri, the youth: 'What is called a Bodhisattva's non-birth, and also being free in all dharmas?'

Manjushri said: 'Heavenly Son! If a Bodhisattva knows that their actions are not out of arrogance, this Bodhisattva is non-born and is also free in all dharmas. Furthermore, Heavenly Son! A Bodhisattva can relinquish everything, possess the mind of Bodhi, and never regress, this is called non-birth; if one does not dwell with the afflictions of jealousy, this is called being free in all dharmas. If a Bodhisattva's demeanor, rules, and various meritorious precepts are fully accomplished, this is called non-birth; not dwelling with actions that violate precepts, this is called being free in all dharmas. If the mind does not abandon or turn away from all sentient beings, this is called non-birth; not dwelling with all ignorance, anger, and other afflictions, this is called being free in all dharmas. If one is firm and unmoving in all good roots, this is called non-birth; in good roots, generating the intention of diligent effort, this is called being free in all dharmas. Entering various samadhis and sequential samadhis, this is called non-birth; not savoring the joy of samadhi, this is called being free in all dharmas. If one diligently seeks prajna wisdom, learning without weariness, this is called non-birth; not dwelling with ignorance, this is called being free in all dharmas. Not being angry or contentious, this is called non-birth; not dwelling with anger and disputes, this is called being free in all dharmas. If one speaks truthfully, this is called non-birth; if one dwells in truth, this is called being free. If the inner mind is tranquil, this is called non-birth; if one is not defiled by external realms, this is called being free. If one can ultimately achieve the mind of all-knowing wisdom, this is called non-birth; not seeking the teachings of the lower vehicle, this is called being free. Awakening to the karmic consequences of actions, this is called non-birth; subduing the actions of Mara, this is called being free. Obtaining worldly light, this is called non-birth; not being defiled by worldly dharmas, this is called being free. Not opposing where one dwells, this is called non-birth; not falling into what one has done, this is called being free. If one is free from the power of all arrogance and laxity,'

力，是名不生；若智慧識成就聖樂，名得自在。不退所誓，是名不生；所誓出世，名得自在。順行緣生，是名不生；不執緣生法，名得自在。若以盡智觀一切空，是名不生；具諸善根，名得自在。若方便智發起所作，生大悲心修勤進行，是名不生；若能安住諸解脫法，名得自在。若不污染於一切法，名為不生；若斷諸見而為說法，名得自在。若善思惟不見諸法，是名不生；得力不證一切諸法，名得自在。若觀一切諸法性空，是名不生；若不放舍一切眾生，名得自在。若不住三界，是名不生；為眾生故不入涅槃，名得自在。

「複次天子！若有言語，是動搖語、是妄想語、是執著語，是有發起。天子！於一切法無有言語，不行不動無諸戲論語，不捨眾生亦不滅度無所言說。天子！若無言說亦無文字則無所說，若有用者則有發起言說文字。天子！以是義故，菩薩之行不可說用不可行念，是名慈心、是名不殺，于諸聖中得名自在。」

說是法已，世尊贊言：「善哉善哉！文殊師利！善為諸菩薩說不生自在。文殊師利！若菩薩行如是法自在無礙，是菩薩疾得諸佛授無上道。」

聞此法時，於是眾中有五百菩薩得無生法忍。爾時世尊即與無上正真道記，各各佛土、各各名字某甲如來。爾時眾中有于天子如是思

【現代漢語翻譯】現代漢語譯本『力』（bala，指修行所產生的力量），名為『不生』（anutpāda，指不生不滅的境界）；若智慧之識成就聖樂（ārya-sukha，指聖者的快樂），名為『得自在』（vaśitā，指獲得自在）。不退所誓（pratijñā，指誓願），名為『不生』；所誓出世（loka-uttara，指超越世俗），名為『得自在』。順行緣生（pratītyasamutpāda，指因緣和合而生），名為『不生』；不執緣生法（pratītyasamutpāda-dharma，指因緣和合而生的法），名為『得自在』。若以盡智（kṣaya-jñāna，指斷盡煩惱的智慧）觀一切空（śūnyatā，指空性），名為『不生』；具諸善根（kuśala-mūla，指善的根基），名為『得自在』。若方便智（upāya-jñāna，指善巧方便的智慧）發起所作，生大悲心（mahā-karuṇā，指偉大的慈悲心）修勤進行，名為『不生』；若能安住諸解脫法（vimokṣa-dharma，指解脫的法門），名為『得自在』。若不污染於一切法（sarva-dharma，指一切事物），名為『不生』；若斷諸見（dṛṣṭi，指錯誤的見解）而為說法，名為『得自在』。若善思惟不見諸法，名為『不生』；得力不證一切諸法，名為『得自在』。若觀一切諸法性空，名為『不生』；若不放舍一切眾生（sarva-sattva，指一切有情眾生），名為『得自在』。若不住三界（trayo-dhātavaḥ，指欲界、色界、無色界），名為『不生』；為眾生故不入涅槃（nirvāṇa，指寂滅的境界），名為『得自在』。『複次，天子！』若有言語，是動搖語、是妄想語、是執著語，是有發起。天子！於一切法無有言語，不行不動無諸戲論語，不捨眾生亦不滅度無所言說。天子！若無言說亦無文字則無所說，若有用者則有發起言說文字。天子！以是義故，菩薩之行不可說用不可行念，是名慈心（maitrī，指慈愛之心）、是名不殺（ahiṃsā，指不傷害），于諸聖中得名自在。』說是法已，世尊贊言：『善哉善哉！文殊師利（Mañjuśrī，指文殊菩薩）！善為諸菩薩說不生自在。文殊師利！若菩薩行如是法自在無礙，是菩薩疾得諸佛授無上道（anuttarā-samyak-saṃbodhi，指無上正等正覺）。』聞此法時，於是眾中有五百菩薩得無生法忍（anutpattika-dharma-kṣānti，指對不生不滅之法的領悟）。爾時世尊即與無上正真道記（anuttarā-samyak-saṃbodhi-vyākaraṇa，指對無上正等正覺的授記），各各佛土、各各名字某甲如來。爾時眾中有于天子如是思

【English Translation】 English version 'Power' (bala), is called 'non-arising' (anutpāda); if the wisdom-consciousness achieves holy bliss (ārya-sukha), it is called 'attaining mastery' (vaśitā). Not retreating from one's vow (pratijñā), is called 'non-arising'; the vow to transcend the world (loka-uttara), is called 'attaining mastery'. Following the arising of conditions (pratītyasamutpāda), is called 'non-arising'; not clinging to the law of conditioned arising (pratītyasamutpāda-dharma), is called 'attaining mastery'. If one observes all as empty (śūnyatā) with the wisdom of exhaustion (kṣaya-jñāna), it is called 'non-arising'; possessing all roots of goodness (kuśala-mūla), is called 'attaining mastery'. If skillful wisdom (upāya-jñāna) initiates action, generating great compassion (mahā-karuṇā) and diligently practicing, it is called 'non-arising'; if one can abide in all the laws of liberation (vimokṣa-dharma), it is called 'attaining mastery'. If one is not defiled by all things (sarva-dharma), it is called 'non-arising'; if one cuts off all views (dṛṣṭi) and teaches the Dharma, it is called 'attaining mastery'. If one thinks well and does not see any things, it is called 'non-arising'; having power and not realizing all things, it is called 'attaining mastery'. If one observes the nature of all things as empty, it is called 'non-arising'; if one does not abandon all sentient beings (sarva-sattva), it is called 'attaining mastery'. If one does not abide in the three realms (trayo-dhātavaḥ), it is called 'non-arising'; for the sake of sentient beings, not entering Nirvana (nirvāṇa), it is called 'attaining mastery'. 'Furthermore, son of the gods! If there is speech, it is wavering speech, it is deluded speech, it is clinging speech, it is with origination. Son of the gods! In all things there is no speech, no going, no moving, no playful speech, not abandoning sentient beings, nor passing into extinction, there is nothing to say. Son of the gods! If there is no speech and no writing, then there is nothing to say; if there is use, then there is the origination of speech and writing. Son of the gods! Because of this meaning, the practice of a Bodhisattva cannot be spoken of, cannot be used, cannot be thought of, this is called loving-kindness (maitrī), this is called non-harming (ahiṃsā), among the holy ones, it is called attaining mastery.' Having spoken this Dharma, the World Honored One praised, 'Excellent, excellent! Mañjuśrī! (Mañjuśrī) You have well explained non-arising mastery for all Bodhisattvas. Mañjuśrī! If a Bodhisattva practices such Dharma, being free and unobstructed, that Bodhisattva will quickly receive the prediction of unsurpassed enlightenment (anuttarā-samyak-saṃbodhi) from all Buddhas.' Upon hearing this Dharma, five hundred Bodhisattvas in the assembly attained the forbearance of non-arising Dharma (anutpattika-dharma-kṣānti). At that time, the World Honored One immediately gave the prediction of unsurpassed, true, and right enlightenment (anuttarā-samyak-saṃbodhi-vyākaraṇa), each in their own Buddha-land, each with their own name, such and such Tathagata. At that time, among the assembly, there were sons of the gods who thought thus

念：「是寶上天子當於幾時成無上道？佛名何等？佛土云何？」

以佛力故，爾時大德阿難白佛言：「世尊！是寶上菩薩當於幾時得成無上正真之道？佛土云何？得成道已其佛何名？」

佛告阿難：「是寶上天子于百千劫，當成無上正真之道，號寶莊嚴如來。於此東方，其佛國土名寶莊嚴，劫名寶來。阿難！是寶莊嚴佛土豐樂甚可欣樂，饒諸財寶多諸人民，無有諸難亦無惡道。阿難！是佛土中，無諸瓦石沙土荊棘、山谷堆阜，地平如掌三寶所成，閻浮檀金、琉璃頗梨互相間錯甚可愛樂，以金網覆上。阿難！如化樂天宮殿園池、衣服豐饒，行來往返，是寶莊嚴佛土人民亦復如是。土無聲聞緣覺乘名、唯有菩薩，受種種法樂、入種種禪定莊嚴，作于種種神通以自娛樂，無有餘樂唯除法喜悅預之樂，是故世界名寶莊嚴。彼佛壽命六十六億歲。出家菩薩僧六十六億，在家菩薩無量無邊。是莊嚴如來為諸菩薩演說法時，上升虛空高八十億多羅之樹，結加趺坐滿千國土，出千光明照彼佛土，雨于天花天香末香，天樂各各有百千種，說法音聲普聞佛土，說無盡主陀羅尼法。何謂無盡主陀羅尼法？一切諸法寂靜主故。顯示身心寂靜之想，一切諸法觀照主故。顯示分別於一切法，一切諸法善思惟主故。顯示一切諸法寂靜，一

【現代漢語翻譯】現代漢語譯本：念道：『這位寶上天子將在何時成就無上道？佛號是什麼？佛土又是什麼樣的？』由於佛陀的威神力，當時大德阿難向佛陀稟告說：『世尊！這位寶上菩薩將在何時成就無上正真之道？他的佛土是什麼樣的？成就道業后，他的佛號是什麼？』佛陀告訴阿難：『這位寶上天子將在百千劫后，成就無上正真之道，佛號為寶莊嚴如來。在東方，他的佛國土名為寶莊嚴，劫名為寶來。阿難！這寶莊嚴佛土非常富饒快樂，令人欣喜，充滿各種財寶，人民眾多，沒有各種災難，也沒有惡道。阿難！在這佛土中，沒有瓦礫、石頭、沙土、荊棘、山谷、土丘，地面平坦如手掌，由三寶所成，閻浮檀金、琉璃、頗梨互相交錯，非常可愛，上面覆蓋著金網。阿難！如同化樂天的宮殿、園林、衣服一樣豐饒，來來往往，寶莊嚴佛土的人民也是如此。這佛土沒有聲聞、緣覺乘的名號，只有菩薩，他們享受各種法樂，進入各種禪定，以各種神通自娛自樂，沒有其他的快樂，只有法喜充滿的快樂，因此這個世界名為寶莊嚴。那位佛的壽命有六十六億歲。出家的菩薩僧有六十六億，在家的菩薩無量無邊。當莊嚴如來為諸菩薩演說法時，他會升到虛空中，高八十億多羅樹，結跏趺坐，充滿千個國土，放出千道光明照耀他的佛土，降下天花、天香、末香，天樂各有百千種，說法的聲音普遍傳遍佛土，宣說無盡主陀羅尼法。什麼是無盡主陀羅尼法？因為一切諸法都是寂靜的主宰。顯示身心寂靜的意念，因為一切諸法都是觀照的主宰。顯示分別一切諸法，因為一切諸法都是善思惟的主宰。顯示一切諸法寂靜，一』

【English Translation】 English version: 'It is thought: When will this Treasure-Surpassing Heavenly Son achieve the Unsurpassed Path? What will be the Buddha's name? What will his Buddha-land be like?' Due to the Buddha's power, at that time, the great virtuous Ananda said to the Buddha, 'World Honored One! When will this Treasure-Surpassing Bodhisattva achieve the Unsurpassed, True, and Right Path? What will his Buddha-land be like? After achieving the Path, what will his Buddha's name be?' The Buddha told Ananda, 'This Treasure-Surpassing Heavenly Son will, after hundreds of thousands of kalpas, achieve the Unsurpassed, True, and Right Path, and will be named Treasure Adornment Tathagata. In the east, his Buddha-land will be named Treasure Adornment, and the kalpa will be named Treasure Come. Ananda! This Treasure Adornment Buddha-land is very rich and joyful, delightful, filled with various treasures, with many people, without various calamities, and without evil paths. Ananda! In this Buddha-land, there are no tiles, stones, sand, thorns, valleys, or mounds; the ground is as flat as the palm of a hand, made of the Three Treasures, with Jambudvipa gold, lapis lazuli, and crystal intermingled, very lovely, covered with a golden net. Ananda! Like the palaces, gardens, and clothing of the Paranirmitavasavartin Heaven, abundant and luxurious, coming and going, the people of the Treasure Adornment Buddha-land are also like this. This land has no names of Sravakas or Pratyekabuddhas, only Bodhisattvas, who enjoy various Dharma joys, enter various samadhis, and entertain themselves with various supernatural powers, having no other joys except the joy of Dharma, therefore this world is named Treasure Adornment. That Buddha's lifespan is sixty-six billion years. There are sixty-six billion ordained Bodhisattva monks, and countless lay Bodhisattvas. When the Adornment Tathagata expounds the Dharma for the Bodhisattvas, he ascends into the sky, eighty billion Tala trees high, sits in the lotus position, filling a thousand lands, emitting a thousand rays of light illuminating his Buddha-land, raining down heavenly flowers, heavenly incense, and powdered incense, with hundreds of thousands of kinds of heavenly music, the sound of his Dharma pervading the Buddha-land, proclaiming the Dharma of the Endless Master Dharani. What is the Dharma of the Endless Master Dharani? Because all dharmas are the masters of stillness. It shows the thought of stillness of body and mind, because all dharmas are the masters of contemplation. It shows the differentiation of all dharmas, because all dharmas are the masters of good contemplation. It shows the stillness of all dharmas, one'

切諸法善行主故。顯示一切可作之法光明照曜，一切諸法智光明照平等主故。顯示諸法無有增減，一切諸法決定主故。顯示一切諸法增長，一切諸法智慧主故。顯示一切法無諍訟，一切諸法善觀主故。顯示一切諸法無瞋，一切諸法正念主故。顯示一切法不失念，一切諸法導引主故。顯示一切諸法相義，一切諸法慧分別主故。顯示一切法清凈意，一切諸法空寂主故。顯示諸法斷諸見道，一切諸法無相主故。顯示一切諸法寂靜，一切諸法無愿主故。顯示諸法斷于諸道，一切諸法無作主故。顯示諸法離於作者，一切諸法無出主故。顯示一切諸法無出，一切諸法無生主故。顯示一切諸法無盡，一切諸法離欲主故。顯示一切諸法無錯，一切諸法無二主故。顯示一切法現在智，一切諸法無二主故。顯示一切諸法離二，一切諸法無依主故。顯示一切諸法不動，一切諸法無眾生主故。顯示諸法眾生平等，一切諸法寂靜主故。顯示一切諸法不變，一切諸法不得主故。顯示一切諸法無行，一切諸法無居主故。顯示一切諸法離處，一切諸法無定主故。顯示一切無法自在，一切諸法因緣生故。顯示一切諸法出過，一切諸法勇猛主故。顯示一切諸法不出，一切諸法無過主故。顯示一切諸法無起，一切諸法如主故。顯示一切法無不如，一切諸法如始

【現代漢語翻譯】現代漢語譯本：因為能主導一切法的善行，所以能顯示一切可實踐之法的光明照耀；因為能主導一切法的智慧光明平等，所以能顯示諸法沒有增減；因為能主導一切法的決定性，所以能顯示一切諸法的增長；因為能主導一切法的智慧，所以能顯示一切法沒有諍訟；因為能主導一切法的善觀，所以能顯示一切諸法沒有嗔恨；因為能主導一切法的正念，所以能顯示一切法不失念；因為能主導一切法的引導，所以能顯示一切諸法的相義；因為能主導一切法的慧分別，所以能顯示一切法清凈的意念；因為能主導一切法的空寂，所以能顯示諸法斷除各種見解的道路；因為能主導一切法的無相，所以能顯示一切諸法的寂靜；因為能主導一切法的無愿，所以能顯示諸法斷除各種道路；因為能主導一切法的無作，所以能顯示諸法遠離作者；因為能主導一切法的無出，所以能顯示一切諸法沒有出處；因為能主導一切法的無生，所以能顯示一切諸法沒有窮盡；因為能主導一切法的離欲，所以能顯示一切諸法沒有錯誤；因為能主導一切法的無二，所以能顯示一切法現在的智慧；因為能主導一切法的無二，所以能顯示一切諸法遠離二元對立；因為能主導一切法的無依，所以能顯示一切諸法不動搖；因為能主導一切法的無眾生，所以能顯示諸法眾生平等；因為能主導一切法的寂靜，所以能顯示一切諸法不變；因為能主導一切法的不得，所以能顯示一切諸法沒有行為；因為能主導一切法的無居，所以能顯示一切諸法遠離處所；因為能主導一切法的無定，所以能顯示一切法沒有自在；因為一切諸法因緣而生，所以能顯示一切諸法出離；因為能主導一切法的勇猛，所以能顯示一切諸法不出離；因為能主導一切法的無過，所以能顯示一切諸法沒有生起；因為能主導一切法的如實，所以能顯示一切法沒有不如實；因為能主導一切法的如始，所以能顯示一切法如初始。

【English Translation】 English version: Because it is the master of all dharmas' (法, phenomena) good conduct, it reveals the light illuminating all practicable dharmas; because it is the master of the wisdom light that is equal to all dharmas, it reveals that dharmas have no increase or decrease; because it is the master of the certainty of all dharmas, it reveals the growth of all dharmas; because it is the master of the wisdom of all dharmas, it reveals that all dharmas have no disputes; because it is the master of the good observation of all dharmas, it reveals that all dharmas have no anger; because it is the master of the right mindfulness of all dharmas, it reveals that all dharmas do not lose mindfulness; because it is the master of the guidance of all dharmas, it reveals the characteristics and meanings of all dharmas; because it is the master of the wisdom discrimination of all dharmas, it reveals the pure intention of all dharmas; because it is the master of the emptiness and stillness of all dharmas, it reveals that dharmas cut off the paths of all views; because it is the master of the non-form of all dharmas, it reveals the tranquility of all dharmas; because it is the master of the non-wish of all dharmas, it reveals that dharmas cut off all paths; because it is the master of the non-action of all dharmas, it reveals that dharmas are separate from the doer; because it is the master of the non-emergence of all dharmas, it reveals that all dharmas have no emergence; because it is the master of the non-birth of all dharmas, it reveals that all dharmas have no end; because it is the master of the detachment from desire of all dharmas, it reveals that all dharmas have no error; because it is the master of the non-duality of all dharmas, it reveals the present wisdom of all dharmas; because it is the master of the non-duality of all dharmas, it reveals that all dharmas are separate from duality; because it is the master of the non-reliance of all dharmas, it reveals that all dharmas are unmoving; because it is the master of the non-sentient beings of all dharmas, it reveals that all dharmas are equal to sentient beings; because it is the master of the tranquility of all dharmas, it reveals that all dharmas are unchanging; because it is the master of the non-attainment of all dharmas, it reveals that all dharmas have no action; because it is the master of the non-dwelling of all dharmas, it reveals that all dharmas are separate from places; because it is the master of the non-determination of all dharmas, it reveals that all dharmas have no self-mastery; because all dharmas arise from conditions, it reveals that all dharmas are beyond; because it is the master of the vigor of all dharmas, it reveals that all dharmas are not beyond; because it is the master of the non-fault of all dharmas, it reveals that all dharmas have no arising; because it is the master of the suchness of all dharmas, it reveals that all dharmas are not unlike suchness; because it is the master of the suchness of the beginning of all dharmas, it reveals that all dharmas are like the beginning.

寶主故。顯示一切諸法無壞，一切諸法法性主故。顯示一切諸法一味，一切諸法如實主故。顯示諸法三世平等，一切諸法不可說主故。顯示不執一切諸法言語談論，一切諸法禪定主故。顯示一切諸法寂靜，一切諸法法性主故。顯示一切諸法無人，一切諸法菩提主故。顯示一切諸法平等，一切諸法愿主故。阿難！寶莊嚴如來坐空未起，此無盡主陀羅尼，陀羅尼主，為諸菩薩廣演說之。彼土無量阿僧祇菩薩摩訶薩皆得法忍。」

爾時大德阿難白佛言：「世尊！未曾有也。若諸如來自然無作，過去未來現在法中得無礙智。」

佛言：「阿難！我今為汝說諸如來自然無作，過去未來現在法中得無礙智。」

爾時大德阿難語寶上天子言：「天子！汝得大利。如來說汝無上道記。」

天子言：「大德阿難！都無有法，不說受記。何以故？色非菩薩，非說色記；受想行識非菩薩，非說識記。地界非菩薩，非說地界記；水火風界亦非菩薩，非說風界記。眼非菩薩，非說眼記；耳鼻舌身意非菩薩，非說意記。名色非菩薩，非說名色記。過去未來現在非菩薩，非說三世平等之記。因見非菩薩，非說因見記。生滅非菩薩，非說生滅記。大德阿難！菩薩名者即是假名，是寂靜句。若法究竟是寂靜者，無有受記。大德阿

【現代漢語翻譯】現代漢語譯本：寶主（指佛陀）的緣故。顯示一切諸法（dharma）不壞，因為一切諸法的法性（dharmata）是主宰。顯示一切諸法同一味道，因為一切諸法的如實（tathata）是主宰。顯示諸法在過去、現在、未來三世平等，因為一切諸法不可說是主宰。顯示不執著一切諸法的言語談論，因為一切諸法的禪定是主宰。顯示一切諸法寂靜，因為一切諸法的法性是主宰。顯示一切諸法無人，因為一切諸法的菩提（bodhi）是主宰。顯示一切諸法平等，因為一切諸法的愿是主宰。阿難！寶莊嚴如來（Ratnavyūha Tathāgata）坐在空中尚未起身，這個無盡主陀羅尼（ananta-prabhu-dhāraṇī），陀羅尼主，為諸菩薩廣為演說。那個國土無量阿僧祇（asaṃkhya）菩薩摩訶薩（bodhisattva-mahāsattva）都得到了法忍（dharma-kṣānti）。當時，大德阿難（Ānanda）對佛說：『世尊！真是未曾有啊。如果諸如來（Tathāgata）自然無作，在過去、未來、現在法中得到無礙智（asaṅga-jñāna）。』佛說：『阿難！我現在為你解說諸如來自然無作，在過去、未來、現在法中得到無礙智。』當時，大德阿難對寶上天子（Ratnottama-devaputra）說：『天子！你得到了大利益。如來為你授了無上道記（anuttara-bodhi-vyākaraṇa）。』天子說：『大德阿難！根本沒有法，可以被授記。為什麼呢？色（rūpa）不是菩薩，所以不能說色被授記；受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）不是菩薩，所以不能說識被授記。地界（pṛthivī-dhātu）不是菩薩，所以不能說地界被授記；水（āpas）、火（tejas）、風界（vāyu-dhātu）也不是菩薩，所以不能說風界被授記。眼（cakṣus）不是菩薩，所以不能說眼被授記；耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意（manas）不是菩薩，所以不能說意被授記。名色（nāmarūpa）不是菩薩，所以不能說名色被授記。過去、未來、現在不是菩薩，所以不能說三世平等被授記。因見（hetu-darśana）不是菩薩，所以不能說因見被授記。生滅（utpāda-nirodha）不是菩薩，所以不能說生滅被授記。大德阿難！菩薩這個名稱只是假名，是寂靜的語句。如果法究竟是寂靜的，就沒有授記。大德阿難！』

【English Translation】 English version: Because of the Lord of Treasures (referring to the Buddha). It shows that all dharmas (phenomena) are indestructible, because the dharmata (nature of dharma) of all dharmas is the master. It shows that all dharmas are of one taste, because the tathata (suchness) of all dharmas is the master. It shows that dharmas are equal in the three times of past, present, and future, because all dharmas are inexpressible as the master. It shows non-attachment to the verbal discussions of all dharmas, because the samadhi (meditative absorption) of all dharmas is the master. It shows that all dharmas are tranquil, because the dharmata of all dharmas is the master. It shows that all dharmas are without a self, because the bodhi (enlightenment) of all dharmas is the master. It shows that all dharmas are equal, because the vow of all dharmas is the master. Ananda! While the Tathagata Ratnavyūha (Jewel Array Tathagata) was sitting in the sky and had not yet risen, this endless master dharani (ananta-prabhu-dhāraṇī), the master of dharani, was extensively expounded for all bodhisattvas. In that land, countless asamkhya (incalculable) bodhisattva-mahasattvas (great bodhisattvas) all attained dharma-kṣānti (acceptance of the dharma). At that time, the great worthy Ananda (Ānanda) said to the Buddha: 'World Honored One! This is unprecedented. If the Tathagatas (Buddhas) are naturally without action, they attain unobstructed wisdom (asaṅga-jñāna) in the past, future, and present dharmas.' The Buddha said: 'Ananda! I will now explain to you how the Tathagatas are naturally without action and attain unobstructed wisdom in the past, future, and present dharmas.' At that time, the great worthy Ananda said to the devaputra (godly son) Ratnottama (Supreme Jewel): 'Son of Heaven! You have obtained great benefit. The Tathagata has given you the prediction of anuttara-bodhi (supreme enlightenment).' The son of heaven said: 'Great worthy Ananda! There is no dharma at all that can be predicted. Why? Rūpa (form) is not a bodhisattva, so it cannot be said that form is predicted; vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) are not bodhisattvas, so it cannot be said that consciousness is predicted. The pṛthivī-dhātu (earth element) is not a bodhisattva, so it cannot be said that the earth element is predicted; the āpas (water), tejas (fire), and vāyu-dhātu (wind element) are also not bodhisattvas, so it cannot be said that the wind element is predicted. The cakṣus (eye) is not a bodhisattva, so it cannot be said that the eye is predicted; the śrotra (ear), ghrāṇa (nose), jihvā (tongue), kāya (body), and manas (mind) are not bodhisattvas, so it cannot be said that the mind is predicted. Nāmarūpa (name and form) is not a bodhisattva, so it cannot be said that name and form are predicted. The past, future, and present are not bodhisattvas, so it cannot be said that the equality of the three times is predicted. Hetu-darśana (seeing causes) is not a bodhisattva, so it cannot be said that seeing causes is predicted. Utpāda-nirodha (arising and ceasing) is not a bodhisattva, so it cannot be said that arising and ceasing is predicted. Great worthy Ananda! The name 'bodhisattva' is just a provisional name, a phrase of tranquility. If a dharma is ultimately tranquil, there is no prediction. Great worthy Ananda!'

難！夫受記者，攝取一切言所說法。大德阿難！亦無有法菩薩可執，若內若外、若善若不善、若有為無為，然後受記。大德阿難，菩薩記者，一切諸法無有所屬名為受記，一切法不取是名受記，一切法無處是名受記，一切法無居是名受記，一切法無出是名受記，一切諸法無有妄想是名受記。大德阿難！夫菩薩者如是受記。」

爾時世尊贊寶上天子言：「善哉善哉！天子！菩薩通達是諸法故，則能如是說于受記。如諸佛世尊說于無上菩提道記。」

說是法時，魔王波旬與諸眷屬，各有所乘來至佛所。到已卻住一面，說如是言：「世尊！何因緣故說菩薩記，不說聲聞？」

波旬問已，佛即答言：「波旬！是菩薩者，三千大千世界國土所有人天悉善知之，以是因緣故說菩薩記。聲聞者非人天所識，是故不記說菩薩記。多諸眾生髮菩提心，以是緣故說菩薩記。說聲聞記者菩薩退轉，是故不說。」

爾時文殊師利童子語波旬言：「汝今何故來至此眾？」

波旬答言：「文殊師利！以佛世尊為寶上天子說無上道記：『汝當作佛，號寶莊嚴如來、應供、正遍知。』不說記聲聞。我宮殿樓觀欄楯寶樹園林娛樂處，互相棖觸出如是音云：『釋迦如來、應供、正遍知為寶上天子說無上道記。』又聞是音：『

【現代漢語翻譯】現代漢語譯本：「難啊！接受授記的含義是，攝取一切言語所表達的法。大德阿難！也沒有任何法是菩薩可以執著的，無論是內在的還是外在的，無論是善的還是不善的，無論是有為的還是無為的，然後才接受授記。大德阿難，菩薩的授記是指，一切諸法無所歸屬，這稱為授記；一切法不執取，這稱為授記；一切法無處可住，這稱為授記；一切法無所安住，這稱為授記；一切法無所出離，這稱為授記；一切諸法沒有虛妄的念想，這稱為授記。大德阿難！菩薩就是這樣接受授記的。」

這時，世尊讚歎寶上天子說：「善哉善哉！天子！菩薩通達這些法，所以能夠這樣說關於授記。就像諸佛世尊所說的無上菩提道授記一樣。」

當佛說此法時，魔王波旬和他的眷屬，各自乘坐著交通工具來到佛的住所。到達后，他們站在一邊，說道：「世尊！是什麼因緣讓您說菩薩的授記，而不說聲聞的授記呢？」

波旬問完后，佛立即回答說：「波旬！這些菩薩，三千大千世界國土的所有人和天都清楚地知道他們，因為這個因緣，所以說菩薩的授記。聲聞不是人和天所認識的，所以不說他們的授記，而說菩薩的授記。許多眾生髮起了菩提心，因為這個緣故，所以說菩薩的授記。如果說聲聞的授記，菩薩就會退轉，所以不說。」

這時，文殊師利童子對波旬說：「你現在為什麼來到這個集會？」

波旬回答說：「文殊師利！因為佛世尊為寶上天子說了無上道授記：『你將成佛，號為寶莊嚴如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）。』而不說聲聞的授記。我的宮殿樓閣、欄桿、寶樹、園林娛樂場所，互相碰撞發出這樣的聲音：『釋迦如來（Sakyamuni Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）為寶上天子說了無上道授記。』又聽到這樣的聲音：

【English Translation】 English version: 『Difficult! The meaning of receiving a prediction is to encompass all the Dharma spoken by words. Great Arhat Ananda! There is also no Dharma that a Bodhisattva can cling to, whether internal or external, whether good or not good, whether conditioned or unconditioned, before receiving a prediction. Great Arhat Ananda, a Bodhisattva's prediction means that all Dharmas have no belonging, this is called a prediction; all Dharmas are not grasped, this is called a prediction; all Dharmas have no place to dwell, this is called a prediction; all Dharmas have no abode, this is called a prediction; all Dharmas have no departure, this is called a prediction; all Dharmas have no delusive thoughts, this is called a prediction. Great Arhat Ananda! This is how a Bodhisattva receives a prediction.』

At that time, the World Honored One praised the Deva Prince Jewel Top, saying: 『Excellent, excellent! Deva Prince! Because a Bodhisattva understands these Dharmas, he can speak about predictions in this way. Just like the predictions of the unsurpassed Bodhi path spoken by all the Buddhas, the World Honored Ones.』

When the Buddha was speaking this Dharma, Mara Papiyas and his retinue, each riding in their vehicles, came to the Buddha's place. Having arrived, they stood to one side and said: 『World Honored One! What is the reason that you speak of the predictions of Bodhisattvas, but not of Sravakas?』

After Papiyas asked, the Buddha immediately replied: 『Papiyas! These Bodhisattvas, all the people and Devas in the three thousand great thousand world lands know them well. Because of this reason, the predictions of Bodhisattvas are spoken. Sravakas are not known by people and Devas, therefore their predictions are not spoken, but the predictions of Bodhisattvas are spoken. Many sentient beings have generated the Bodhi mind, because of this reason, the predictions of Bodhisattvas are spoken. If the predictions of Sravakas were spoken, Bodhisattvas would regress, therefore they are not spoken.』

At that time, the youth Manjusri said to Papiyas: 『Why have you come to this assembly now?』

Papiyas replied: 『Manjusri! Because the World Honored One Buddha spoke the unsurpassed path prediction to the Deva Prince Jewel Top: 「You will become a Buddha, named Jewel Adornment Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha).」 And did not speak of the predictions of Sravakas. My palaces, pavilions, railings, jeweled trees, gardens, and places of entertainment, when they collide with each other, emit such sounds: 「Sakyamuni Tathagata (Sakyamuni Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) has spoken the unsurpassed path prediction to the Deva Prince Jewel Top.」 And also heard such sounds:

波旬！汝今往至眾所，勿令更受記菩薩來生汝宮。』」

文殊師利語波旬言：「說菩薩記，汝今不喜也？」

魔言：「文殊師利！我實不喜。為閻浮提一切眾生說羅漢記，我無愁惱；說一菩薩無上道記，我之愁惱不可言也。何以故？文殊師利！若說菩薩無上道記，我諸魔宮闇蔽不明。而是菩薩以三乘法，拔濟無量阿僧祇諸眾生等出於三界。文殊師利！我以是事受諸憂惱。」

文殊師利言：「波旬！汝還所止。汝無力勢能留難遮畢竟向于菩提之道、成就方便具足般若波羅蜜行者。何以故？是諸菩薩離諸魔縛成畢竟行，善知方便行般若波羅蜜。」

時佛神力令魔波旬問文殊師利：「云何菩薩修畢竟行善知方便行般若波羅蜜？」

文殊師利答言：「波旬！若有菩薩離於一切諸少分行，是名菩薩成畢竟行。若見一切結使魔業，悉能利益於無上道，是名菩薩善知方便。不共一切諸結使行，是名菩薩行般若波羅蜜。複次波旬！若菩薩心畢竟拔濟諸眾生故，以大莊嚴而自莊嚴，是名菩薩畢竟心行。若以四攝攝諸眾生，是名菩薩善知方便。若畢竟觀一切眾生體性寂滅，是名菩薩行般若波羅蜜。複次波旬！若有菩薩舍于內外一切能施，菩提之心畢竟究竟，是名菩薩畢竟心行。菩薩若為一切眾生起受者心，

【現代漢語翻譯】現代漢語譯本：『波旬（魔王名）！你現在去到眾人聚集的地方，不要讓那些被授記的菩薩再來投生到你的宮殿。』文殊師利（菩薩名）對波旬說：『說菩薩的授記，你現在不高興嗎？』魔王說：『文殊師利！我確實不高興。為閻浮提（我們所居住的這個世界）的一切眾生說羅漢（小乘修行者）的授記，我沒有憂愁煩惱；但如果說一位菩薩的無上道（成佛之道）的授記，我的憂愁煩惱就無法言說。為什麼呢？文殊師利！如果說菩薩的無上道授記，我所有的魔宮就會變得黑暗不明。而且這些菩薩會用三乘法（聲聞乘、緣覺乘、菩薩乘）救拔無量阿僧祇（極大的數字）的眾生脫離三界（欲界、色界、無色界）。文殊師利！我因為這件事而感到憂愁煩惱。』文殊師利說：『波旬！你回到你所住的地方去吧。你沒有力量能夠阻礙那些最終走向菩提（覺悟）之道、成就方便（善巧方法）並具足般若波羅蜜（智慧到彼岸）的修行者。為什麼呢？因為這些菩薩已經脫離了魔的束縛，成就了最終的修行，善於運用方便法門來修行般若波羅蜜。』這時，佛陀的神力讓魔王波旬問文殊師利：『菩薩如何修習最終的修行，善於運用方便法門來修行般若波羅蜜呢？』文殊師利回答說：『波旬！如果菩薩捨棄一切細微的修行，這就叫做菩薩成就了最終的修行。如果看到一切煩惱和魔業，都能用來利益無上道，這就叫做菩薩善於運用方便法門。不與一切煩惱的修行相合，這就叫做菩薩修行般若波羅蜜。再者，波旬！如果菩薩的心爲了最終救拔一切眾生，用大莊嚴來莊嚴自己，這就叫做菩薩最終的心行。如果用四攝法（佈施、愛語、利行、同事）來攝受一切眾生，這就叫做菩薩善於運用方便法門。如果最終觀察一切眾生的體性是寂滅的，這就叫做菩薩修行般若波羅蜜。再者，波旬！如果菩薩捨棄內外一切能施之物，菩提之心最終究竟，這就叫做菩薩最終的心行。菩薩如果爲了一切眾生而生起受者之心，

【English Translation】 English version: 'Pāpīyas (Mara)! Now you go to the assembly, do not let those Bodhisattvas who have received predictions be reborn in your palace again.' Mañjuśrī (Bodhisattva) said to Pāpīyas: 'Are you not happy that the predictions of Bodhisattvas are being spoken?' The demon said: 'Mañjuśrī! I am indeed not happy. When predictions of Arhats (Hinayana practitioners) are spoken for all beings in Jambudvīpa (the world we live in), I have no sorrow or distress; but if a prediction of a Bodhisattva's Anuttara-samyak-sambodhi (path to Buddhahood) is spoken, my sorrow and distress are indescribable. Why is that? Mañjuśrī! If a prediction of a Bodhisattva's Anuttara-samyak-sambodhi is spoken, all my demon palaces will become dark and unclear. Moreover, these Bodhisattvas will use the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to liberate countless asaṃkhyeya (immense number) beings from the Three Realms (Desire Realm, Form Realm, and Formless Realm). Mañjuśrī! It is because of this that I suffer sorrow and distress.' Mañjuśrī said: 'Pāpīyas! You should return to your dwelling place. You have no power to hinder those who are ultimately heading towards the path of Bodhi (enlightenment), who have achieved skillful means, and who are fully practicing Prajñāpāramitā (perfection of wisdom). Why is that? Because these Bodhisattvas have broken free from the bonds of demons, have achieved ultimate practice, and are skilled in using skillful means to practice Prajñāpāramitā.' Then, through the Buddha's divine power, the demon Pāpīyas asked Mañjuśrī: 'How do Bodhisattvas cultivate ultimate practice, and how are they skilled in using skillful means to practice Prajñāpāramitā?' Mañjuśrī replied: 'Pāpīyas! If a Bodhisattva abandons all minor practices, this is called a Bodhisattva achieving ultimate practice. If they see all afflictions and demonic activities and can use them to benefit the path to Anuttara-samyak-sambodhi, this is called a Bodhisattva being skilled in using skillful means. Not engaging in practices that are associated with afflictions, this is called a Bodhisattva practicing Prajñāpāramitā. Furthermore, Pāpīyas! If a Bodhisattva's mind is ultimately dedicated to liberating all beings, and they adorn themselves with great adornments, this is called a Bodhisattva's ultimate mind practice. If they use the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) to gather all beings, this is called a Bodhisattva being skilled in using skillful means. If they ultimately observe that the nature of all beings is quiescent, this is called a Bodhisattva practicing Prajñāpāramitā. Furthermore, Pāpīyas! If a Bodhisattva abandons all internal and external things that can be given, and their Bodhi mind is ultimately perfected, this is called a Bodhisattva's ultimate mind practice. If a Bodhisattva arises with a receiver's mind for all beings,

是名菩薩善知方便。若有菩薩乞者受者，知如實始行平等行，是名菩薩行般若波羅蜜。複次波旬，若有菩薩于諸善法，從初發心終不退轉，是名菩薩畢竟行於菩提之心。若有菩薩不為他逼能捨自利，是名菩薩善知方便。菩薩念義不念文字，是名菩薩行般若波羅蜜。複次波旬！若見乞者不背舍之，是名菩薩畢竟心行。若有菩薩集諸善根愿求一切智，是名菩薩善知方便。菩薩善知諸法體性，是名菩薩行般若波羅蜜。」

爾時寶上天子語文殊師利言：「是魔波旬眷屬及乘，可以神力內之腹中，或能令諸善男子善女人向大乘者為作留難。」

文殊師利言：「天子！不如汝言內魔波旬置菩薩腹。複次天子！汝所受持佛相莊嚴第一受樂，令魔波旬坐師子座，以佛力故佛辯說法。」

爾時波旬聞是語已，欲隱身出衆而不能隱，文殊師利之所持故。爾時文殊師利作是念已，魔王波旬作佛身相坐師子座，是時一切大眾見知是魔波旬。文殊師利復言：「波旬！汝今得諸如來道耶？成佛色身坐師子座？」

以文殊師利力所持故，魔波旬言：「文殊師利！世尊尚不得於菩提，況我得也。所以者何？菩提者是報恩相，非離欲得、非解向得。又菩提者得無為相，彼得無為相故。覺知空相是名菩提，非空覺知空故。覺知無相

【現代漢語翻譯】現代漢語譯本：這就是菩薩善於運用方便法門。如果有菩薩向人乞討或接受佈施，他知道這是如實地開始平等修行，這就是菩薩在修行般若波羅蜜（智慧到彼岸）。波旬（魔王），再者，如果有菩薩對於各種善法，從最初發心到最終都不退轉，這就是菩薩最終行於菩提（覺悟）之心。如果有菩薩不為他人所迫而能捨棄自己的利益，這就是菩薩善於運用方便法門。菩薩專注于義理而不執著于文字，這就是菩薩在修行般若波羅蜜。波旬，再者，如果見到乞討者而不背棄捨離，這就是菩薩最終的心行。如果有菩薩積聚各種善根，愿求一切智（佛的智慧），這就是菩薩善於運用方便法門。菩薩善於瞭解諸法（一切事物）的體性，這就是菩薩在修行般若波羅蜜。當時，寶上天子問文殊師利菩薩說：『這個魔王波旬的眷屬和他的坐騎，可以用神力把他們納入腹中，或者能夠讓那些發心向大乘（菩薩乘）的善男子善女人制造障礙。』文殊師利菩薩說：『天子，不如你所說的那樣把魔王波旬放入菩薩的腹中。天子，再者，你所受持的佛相莊嚴，是第一等的享受，讓魔王波旬坐在獅子座上，憑藉佛的力量，佛的辯才來說法。』當時，波旬聽到這些話后，想要隱身離開大眾，卻無法隱身，因為被文殊師利菩薩所控制。當時，文殊師利菩薩這樣想后，魔王波旬就顯現出佛的身相，坐在獅子座上，這時所有大眾都看到並知道那是魔王波旬。文殊師利菩薩又說：『波旬，你現在得到諸如來（佛）的道了嗎？成就了佛的色身，坐在獅子座上？』因為文殊師利菩薩的力量所控制，魔王波旬說：『文殊師利，世尊（佛）尚且沒有得到菩提（覺悟），何況我呢？為什麼呢？菩提是報恩的相，不是通過離欲而得到，也不是通過解脫而得到。而且菩提是得到無為的相，他們得到無為的相。覺知空相就是菩提，不是因為空而覺知空。覺知無相

【English Translation】 English version: This is what is meant by a Bodhisattva being skilled in expedient means. If a Bodhisattva begs or receives alms, knowing that this is the true beginning of practicing equality, this is what is meant by a Bodhisattva practicing Prajna Paramita (Perfection of Wisdom). Furthermore, Mara (the demon king), if a Bodhisattva, regarding all good dharmas, from the initial arising of the mind until the end, never retreats, this is what is meant by a Bodhisattva ultimately practicing the mind of Bodhi (Enlightenment). If a Bodhisattva, not compelled by others, can relinquish their own benefit, this is what is meant by a Bodhisattva being skilled in expedient means. A Bodhisattva focuses on the meaning and not on the words, this is what is meant by a Bodhisattva practicing Prajna Paramita. Furthermore, Mara, if one sees a beggar and does not turn away, this is what is meant by a Bodhisattva's ultimate practice of mind. If a Bodhisattva gathers all good roots, wishing to attain all-knowing wisdom (Buddha's wisdom), this is what is meant by a Bodhisattva being skilled in expedient means. A Bodhisattva is skilled in understanding the nature of all dharmas (all things), this is what is meant by a Bodhisattva practicing Prajna Paramita. At that time, the celestial being Bao Shang asked Manjushri Bodhisattva, 'These retinues and mounts of the demon Mara, can they be taken into the belly by divine power, or can they create obstacles for those good men and women who aspire to the Mahayana (Bodhisattva Vehicle)?' Manjushri Bodhisattva said, 'Celestial being, it is not as you say, to put Mara into the belly of a Bodhisattva. Furthermore, celestial being, the Buddha's majestic appearance that you uphold is the foremost enjoyment, let Mara sit on the lion throne, and by the power of the Buddha, the Buddha's eloquence will expound the Dharma.' At that time, after hearing these words, Mara wanted to conceal himself and leave the assembly, but he could not conceal himself, because he was held by Manjushri Bodhisattva. At that time, after Manjushri Bodhisattva thought this, Mara manifested the appearance of a Buddha, sitting on the lion throne, and at this time, all the assembly saw and knew that it was Mara. Manjushri Bodhisattva then said, 'Mara, have you now attained the path of the Tathagatas (Buddhas)? Have you achieved the physical form of a Buddha, sitting on the lion throne?' Because of the power held by Manjushri Bodhisattva, Mara said, 'Manjushri, the World Honored One (Buddha) has not yet attained Bodhi (Enlightenment), how could I have attained it? Why is that? Bodhi is the aspect of repaying kindness, it is not attained through detachment, nor is it attained through liberation. Moreover, Bodhi is the aspect of attaining non-action, they attain the aspect of non-action. Knowing the aspect of emptiness is Bodhi, it is not knowing emptiness because of emptiness. Knowing the aspect of no-aspect

相是名菩提，非以無相覺知無相相故。覺知無愿相是名菩提，非無愿相覺知無愿相故。覺知法界之體性者是名菩提，非以體性覺知體性故。覺知于如無分別相是名菩提，非如覺知如故。覺知住于如實始故是名菩提，非住如實始覺知住于如實始故。覺無我無有眾生無命無人丈夫體性是名菩提，無覺知者故。文殊師利！若有菩薩聞說如是菩提之相，聞已能于諸法體性無所分別，即名為佛。」魔以佛辯說是法時，五百菩薩得無生法忍。

爾時大德舍利弗語文殊師利言：「未曾有也。汝力持故，令魔波旬作如來身，身相具足坐師子座，說是深法。」

文殊師利言：「大德舍利弗！一切草木樹林無心，可作如來身相具足悉能說法。我亦能令大德舍利弗作如來身，身相具足以佛辯說法。」

爾時大德舍利弗即作是念：「我今可於此眾中沒，文殊師利或能使我作如來身身相具足戲弄於我，令聲聞人作世尊相。」

文殊師利神力持故而不能隱。時文殊師利知大德舍利弗心所念，變大德舍利弗為如來身，身相具足坐師子座，一切眾會亦悉見知。爾時文殊師利童子語大德舍利弗：「汝可與魔波旬共說，猶如如來共如來說。」

爾時大德舍利弗如是問言：「波旬！夫菩提者何等體性？」

波旬答言：「

【現代漢語翻譯】現代漢語譯本認識到『相』（lakṣaṇa，特徵）即是菩提（bodhi，覺悟），但不是通過無相（alakṣaṇa，沒有特徵）的覺知來認識無相之相。認識到『無愿』（apraṇihita，無所求）之相即是菩提，但不是通過無愿之相的覺知來認識無愿之相。認識到法界（dharmadhātu，宇宙萬法）的體性（svabhāva，自性）即是菩提，但不是通過體性的覺知來認識體性。認識到如（tathatā，真如）的無分別相即是菩提，但不是像認識如那樣來認識如。認識到安住于如實（bhūtatā，真實）的初始狀態即是菩提，但不是安住于如實的初始狀態來認識安住于如實的初始狀態。認識到無我（anātman，非我）、無有眾生（sattva，有情）、無命（jīva，生命）、無人（pudgala，補特伽羅）、無丈夫（puruṣa，人）的體性即是菩提，因為沒有覺知者。文殊師利（Mañjuśrī）！如果有菩薩（bodhisattva，覺悟的修行者）聽聞如此菩提之相，聽聞后能對諸法（dharma，法）的體性不作分別，就稱為佛（buddha，覺者）。』當魔（māra，魔羅）以佛的辯才宣說此法時，五百菩薩獲得了無生法忍（anutpattika-dharma-kṣānti，對不生不滅之法的領悟）。當時，大德舍利弗（Śāriputra）對文殊師利說：『真是前所未有啊！因為你的力量，使得魔波旬（Māra Pāpīyas）化作如來（tathāgata，佛）之身，身相具足，坐在獅子座上，宣說如此甚深的法。』文殊師利說：『大德舍利弗！一切草木樹林無心，都可以化作如來之身，身相具足，都能說法。我也能讓大德舍利弗化作如來之身，身相具足，以佛的辯才說法。』當時，大德舍利弗心中想：『我現在可以從這大眾中消失，文殊師利或許會讓我化作如來之身，身相具足，戲弄我，讓聲聞人（śrāvaka，聽聞佛法者）做出世尊（bhagavat，佛）的形象。』因為文殊師利的神力加持，他無法隱身。當時，文殊師利知道大德舍利弗心中所想，就將大德舍利弗變為如來之身，身相具足，坐在獅子座上，一切大眾也都看見了。當時，文殊師利童子對大德舍利弗說：『你可以和魔波旬一起說法，就像如來和如來一起說法一樣。』當時，大德舍利弗這樣問道：『波旬！菩提的體性是什麼？』波旬回答說：

【English Translation】 English version Realizing that 『form』 (lakṣaṇa) is bodhi (enlightenment), but not through the perception of formlessness (alakṣaṇa) to realize the formless form. Realizing that the form of 『non-desire』 (apraṇihita) is bodhi, but not through the perception of non-desire to realize the form of non-desire. Realizing the nature (svabhāva) of the dharmadhātu (the realm of all phenomena) is bodhi, but not through the perception of nature to realize nature. Realizing the non-discriminating form of suchness (tathatā) is bodhi, but not like realizing suchness to realize suchness. Realizing the state of abiding in the true (bhūtatā) beginning is bodhi, but not by abiding in the true beginning to realize abiding in the true beginning. Realizing the nature of no-self (anātman), no sentient beings (sattva), no life (jīva), no person (pudgala), and no man (puruṣa) is bodhi, because there is no perceiver. Mañjuśrī! If a bodhisattva (a being seeking enlightenment) hears about such forms of bodhi, and after hearing, can make no distinctions about the nature of all dharmas (teachings), then they are called a Buddha (an awakened one).』 When Māra (the demon) expounded this dharma with the eloquence of a Buddha, five hundred bodhisattvas attained the kṣānti (acceptance) of the non-arising of dharmas (anutpattika-dharma-kṣānti). At that time, the great Śāriputra said to Mañjuśrī, 『This is unprecedented! Because of your power, you have caused Māra Pāpīyas to transform into the body of a tathāgata (Buddha), with all the marks and characteristics, sitting on a lion throne, and expounding such profound dharma.』 Mañjuśrī said, 『Great Śāriputra! All plants, trees, and forests, which are without mind, can transform into the body of a tathāgata, with all the marks and characteristics, and can expound the dharma. I can also cause the great Śāriputra to transform into the body of a tathāgata, with all the marks and characteristics, and expound the dharma with the eloquence of a Buddha.』 At that time, the great Śāriputra thought, 『I can now disappear from this assembly. Mañjuśrī might transform me into the body of a tathāgata, with all the marks and characteristics, and make a fool of me, causing the śrāvakas (disciples) to make the appearance of a bhagavat (Buddha).』 Because of the power of Mañjuśrī, he could not disappear. At that time, Mañjuśrī knew what the great Śāriputra was thinking, and transformed the great Śāriputra into the body of a tathāgata, with all the marks and characteristics, sitting on a lion throne, and all the assembly saw it. At that time, the youth Mañjuśrī said to the great Śāriputra, 『You can expound the dharma with Māra Pāpīyas, just as a tathāgata expounds the dharma with a tathāgata.』 At that time, the great Śāriputra asked, 『Pāpīyas! What is the nature of bodhi?』 Pāpīyas replied:

覺知一切諸法平等是菩提體性。覺知二法是菩提體性。一切智觀是菩提體性、非不體性。非行非不行，永斷一切諸行非行、非道非不道，是名諸佛世尊菩提。」

波旬問言：「大德舍利弗！諸佛如來住於何處？」

舍利弗言：「住生死中平等，住涅槃不動，住一切諸見如實之性，住於一切眾生結使，亦住一切諸法根本，住于有為無為二法，諸住不住無有住故。波旬！諸佛如來如是住也。」

時舍利弗問波旬言：「菩提者當何處求？」

波旬答言：「大德舍利弗！從身見根本求于菩提，無明有愛求于菩提，顛倒起結求于菩提，障礙覆蓋求于菩提。」

舍利弗言：「波旬！何因緣故如是說也？」

波旬答言：「大德舍利弗！如實覺知如是諸法是名菩提。」

說是法時，八百比丘悉斷諸漏得無漏心。諸天子等信舍利弗、魔波旬故，三萬二千諸天子等發阿耨多羅三藐三菩提心。為欲調伏諸天子故，文殊師利童子令魔波旬及大德舍利弗作如來身身相具足。文殊師利還攝神力，大德舍利弗及魔波旬身複本相。

爾時四方出千菩薩，從諸佛土乘空而來，至於佛所頂禮佛足，右繞如來住一面已，白佛言：「世尊！我等聞說法界體性無分別經，聞已來此守護正法。世尊！我等受持守護

【現代漢語翻譯】現代漢語譯本：覺知一切諸法平等，即是菩提（bodhi，覺悟）的體性。覺知二法（指相對的兩種概念）也是菩提的體性。以一切智慧觀察是菩提的體性，而非不是體性。既非行（karma，行為），也非不行，永遠斷絕一切諸行（karma）和非行，既非道（marga，道路），也非非道，這就是諸佛世尊的菩提。波旬（Mara，魔王）問道：『大德舍利弗（Sariputra，佛陀十大弟子之一）！諸佛如來（Tathagata，佛的稱號）住在哪裡？』舍利弗回答說：『住在生死（samsara，輪迴）中的平等，住在涅槃（nirvana，寂滅）中不動搖，住在一切諸見（drsti，觀點）如實的本性中，住在一切眾生的煩惱結縛中，也住在一切諸法的根本中，住在有為（samskrta，因緣和合的事物）和無為（asamskrta，非因緣和合的事物）二法中，諸住和不住都沒有住處。波旬！諸佛如來就是這樣安住的。』這時，舍利弗問波旬：『菩提應當從哪裡求得？』波旬回答說：『大德舍利弗！從身見（satkayadrsti，認為五蘊為我）的根本求得菩提，從無明（avidya，無知）和愛慾（trsna，渴愛）求得菩提，從顛倒（viparyasa，錯誤的認知）生起煩惱結縛求得菩提，從障礙和覆蓋求得菩提。』舍利弗說：『波旬！為什麼這樣說呢？』波旬回答說：『大德舍利弗！如實覺知這些諸法，就叫做菩提。』當說此法時，八百比丘都斷除了所有煩惱，獲得了無漏心（anasrava-citta，沒有煩惱的心）。諸天子等因為相信舍利弗和魔波旬，三萬二千諸天子等發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。爲了調伏諸天子，文殊師利（Manjusri，菩薩名）童子讓魔波旬和大德舍利弗化現出如來身，身相具足。文殊師利收回神通力，大德舍利弗和魔波旬的身體恢復了原來的樣子。這時，四方出現了千位菩薩，從諸佛國土乘空而來，到達佛陀所在之處，頂禮佛足，右繞如來，住在一旁，對佛說：『世尊！我們聽聞了說法界體性無分別經，聽聞后前來這裡守護正法。世尊！我們受持守護。』

【English Translation】 English version: To perceive the equality of all dharmas (phenomena) is the nature of bodhi (enlightenment). To perceive the duality of dharmas is also the nature of bodhi. To observe with all wisdom is the nature of bodhi, and not not its nature. It is neither action (karma) nor inaction, eternally cutting off all actions and inactions, neither the path (marga) nor not the path, this is called the bodhi of all Buddhas, the World Honored Ones. Mara (the demon king) asked: 'Venerable Sariputra (one of the Buddha's ten great disciples)! Where do the Tathagatas (Buddhas) reside?' Sariputra replied: 'They reside in the equality within samsara (the cycle of birth and death), they reside unmoving in nirvana (liberation), they reside in the true nature of all views (drsti), they reside in the fetters of all sentient beings, they also reside in the root of all dharmas, they reside in the two dharmas of conditioned (samskrta) and unconditioned (asamskrta), there is no dwelling in dwelling or non-dwelling. Mara! This is how the Tathagatas reside.' Then, Sariputra asked Mara: 'Where should bodhi be sought?' Mara replied: 'Venerable Sariputra! Seek bodhi from the root of self-view (satkayadrsti), seek bodhi from ignorance (avidya) and craving (trsna), seek bodhi from the arising of fetters through perversion (viparyasa), seek bodhi from obstacles and coverings.' Sariputra said: 'Mara! Why do you say this?' Mara replied: 'Venerable Sariputra! To truly perceive these dharmas is called bodhi.' When this dharma was spoken, eight hundred bhikshus (monks) all severed their outflows and attained the unconditioned mind (anasrava-citta). Because the devas (gods) believed in Sariputra and Mara, thirty-two thousand devas generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment). In order to tame the devas, Manjusri (a bodhisattva) transformed Mara and the venerable Sariputra into the form of a Tathagata, complete with all the marks. Manjusri then withdrew his spiritual power, and the bodies of the venerable Sariputra and Mara returned to their original forms. At that time, a thousand bodhisattvas from the four directions came through the air from the Buddha lands, arrived at the place where the Buddha was, bowed at the Buddha's feet, circumambulated the Tathagata to the right, and stood to one side, saying to the Buddha: 'World Honored One! We have heard the Sutra on the Non-Discrimination of the Nature of the Dharma Realm, and having heard it, we have come here to protect the true Dharma. World Honored One! We uphold and protect it.'

此經，讀誦通利為他廣說，攝取正法。」

爾時大德阿難白佛言：「世尊！是諸菩薩從何處來？」

佛告阿難：「是諸菩薩各各集在諸佛國土，此等菩薩皆是文殊師利童子本所教化，常為說此法界體性無分別經以開化之。是諸菩薩知報經恩故來至此，及見如來禮敬圍繞，亦欲供養禮拜文殊師利童子，又愿護此經是故來此。阿難！我涅槃后，是諸菩薩於此閻浮提，當廣流佈護此正法。阿難！是諸菩薩于百千佛所，志意勇猛護持正法。」

是時眾中有釋梵護世諸天王等，白言：「世尊！我等若此若彼有護持法者，是善丈夫善男子女人等，我當守護供給，使令得無苦惱。」

爾時世尊贊釋梵護世諸天王言：「善哉善哉！汝能勇猛守護是諸愛護正法善丈夫等，即是供養過去未來現在諸佛並愛護正法。」

爾時佛即告于文殊師利童子：「汝受持此經，后末世時于閻浮提當廣流佈。」

文殊師利言：「世尊！火災起時，而此虛空都無受持亦不被燒。世尊！如虛空體性，是一切法亦復如是，而是諸法不生不滅。若法無生無有滅者，亦無受持。諸法體性無受持故，如法體性。受持諸法亦復如是。」

文殊師利即白佛言：「唯愿世尊受持此經，為善男子善女人等種善根故。若供養法者貪樂此

【現代漢語翻譯】現代漢語譯本：此經，如果能夠讀誦通達，併爲他人廣泛宣說，就能攝取真正的佛法。當時，大德阿難向佛陀請示說：『世尊！這些菩薩是從哪裡來的呢？』佛陀告訴阿難說：『這些菩薩各自聚集在各個佛的國土中，這些菩薩都是文殊師利童子（Manjusri, 象徵智慧的菩薩）最初所教化的，他經常為他們宣說這部《法界體性無分別經》（Dharmadhatu-svabhava-avikalpa Sutra），以此來開導他們。這些菩薩知道要報答佛經的恩德，所以來到這裡，並且想見如來，向他禮敬圍繞，也想供養禮拜文殊師利童子，還希望護持這部經，所以來到這裡。阿難！我涅槃之後，這些菩薩會在這個閻浮提（Jambudvipa, 人類居住的世界）廣泛流傳並護持這部正法。阿難！這些菩薩在百千佛所，都意志堅定，勇猛地護持正法。』這時，大眾中有釋提桓因（Sakra, 帝釋天）、梵天（Brahma, 色界天之主）、護世諸天王等，稟告佛陀說：『世尊！我們無論在何處，如果有護持佛法的人，無論是善男子還是善女人，我們都會守護他們，供給他們所需，使他們沒有痛苦煩惱。』當時，世尊讚歎釋提桓因、梵天、護世諸天王說：『很好，很好！你們能夠勇猛地守護這些愛護正法的善男子等，就是供養過去、未來、現在諸佛，也是愛護正法。』當時，佛陀就告訴文殊師利童子說：『你受持這部經，在後世末法時期，要在閻浮提廣泛流傳。』文殊師利說：『世尊！火災發生時，虛空都不會被燒燬，也不會受持任何事物。世尊！如同虛空的體性一樣，一切法的體性也是如此，這些法不生不滅。如果法沒有生滅，也就沒有受持。諸法的體性沒有受持，如同法的體性一樣。受持諸法也是如此。』文殊師利隨即稟告佛陀說：『唯愿世尊受持這部經，爲了讓善男子善女人等種下善根。如果供養佛法的人貪愛這部經，

【English Translation】 English version: This sutra, if one can read and recite it fluently, and widely explain it to others, one can grasp the true Dharma. At that time, the great virtuous Ananda asked the Buddha, 『World Honored One! Where did these Bodhisattvas come from?』 The Buddha told Ananda, 『These Bodhisattvas are each gathered in the Buddha lands. These Bodhisattvas were all initially taught by Manjusri (Bodhisattva of wisdom). He often explains this 'Dharmadhatu-svabhava-avikalpa Sutra' to them to enlighten them. These Bodhisattvas know to repay the kindness of the sutra, so they come here, and they want to see the Tathagata, pay homage and circumambulate him. They also want to make offerings and pay respects to Manjusri, and they also wish to protect this sutra, so they come here. Ananda! After my Nirvana, these Bodhisattvas will widely spread and protect this true Dharma in this Jambudvipa (the world where humans live). Ananda! These Bodhisattvas, in the presence of hundreds of thousands of Buddhas, have been determined and courageous in upholding the true Dharma.』 At this time, among the assembly, Sakra (the ruler of the gods), Brahma (the lord of the form realm), and the guardian kings of the world, reported to the Buddha, 『World Honored One! Wherever we are, if there are those who uphold the Dharma, whether they are good men or good women, we will protect them, provide for their needs, and ensure they have no suffering or distress.』 At that time, the World Honored One praised Sakra, Brahma, and the guardian kings of the world, saying, 『Excellent, excellent! You are able to courageously protect these good men and women who cherish the true Dharma, which is the same as making offerings to the Buddhas of the past, future, and present, and also cherishing the true Dharma.』 At that time, the Buddha then told Manjusri, 『You should uphold this sutra, and in the future, during the Dharma-ending age, you should widely spread it in Jambudvipa.』 Manjusri said, 『World Honored One! When a fire disaster occurs, the void will not be burned, nor will it uphold anything. World Honored One! Just like the nature of the void, the nature of all dharmas is also like this, and these dharmas neither arise nor cease. If dharmas have no arising or ceasing, then there is no upholding. The nature of all dharmas has no upholding, just like the nature of the Dharma. Upholding all dharmas is also like this.』 Manjusri then reported to the Buddha, 『May the World Honored One uphold this sutra, for the sake of good men and good women planting good roots. If those who make offerings to the Dharma are attached to this sutra,』

經，世尊！如是如是受持此經，調伏憍慢諸怨憎故無能留難，于當來世此閻浮提廣行流佈。」

爾時世尊身放光明，是光遍照三千大千佛之世界皆作金色。爾時佛告文殊師利童子：「如來光明一切普照，而此經者亦復如是。心行無礙者于佛法究竟，是善男子善女人等手執此經。」

爾時世尊復告阿難：「阿難！受持此經，讀誦通利為他廣說。阿難！汝則供養去來現在諸佛世尊。」

爾時阿難白佛言：「世尊！此經何名？云何受持？」

佛告阿難：「汝受持此經，名『說法界體性無分別』，亦名『寶上天子所問』，亦名『文殊師利童子所說』，善受持之。」

佛說是經已，大德阿難、文殊師利童子、寶上天子，及諸佛土諸來菩薩，天人、阿須羅及世間人，皆大歡喜，頂戴奉行。

大寶積經卷第二十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十八

元魏三藏法師佛陀扇多譯

大乘十法會第九

如是我聞：

一時婆伽婆住王舍大城耆阇崛山中，與大比丘眾五百大阿羅漢俱，菩薩摩訶薩無量無邊。

爾時會中有一菩薩摩訶薩，名凈無垢寶月王光，即從坐起整服右肩，右膝䠒跪蓮花臺上，至如來所合掌向佛，白言：

【現代漢語翻譯】現代漢語譯本：『世尊！正是這樣，正是這樣受持這部經，因為調伏了驕慢和各種怨恨，所以沒有誰能夠阻礙它，在未來的世間，這部經將在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛流傳。』那時，世尊身上放出光明，這光明遍照三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位），都變成金色。那時，佛告訴文殊師利（Manjusri）童子：『如來的光明普照一切，而這部經也是如此。心中沒有障礙的人，對於佛法就能達到究竟，這些善男子善女人等，如果能手持這部經。』那時，世尊又告訴阿難（Ananda）：『阿難！受持這部經，讀誦通利，為他人廣泛解說。阿難！你這樣做，就是供養過去、現在、未來諸佛世尊。』那時，阿難對佛說：『世尊！這部經叫什麼名字？應該如何受持？』佛告訴阿難：『你受持這部經，它的名字叫『說法界體性無分別』，也叫『寶上天子所問』，也叫『文殊師利童子所說』，要好好受持它。』佛說完這部經后，大德阿難、文殊師利童子、寶上天子，以及來自各佛土的菩薩們，天人、阿修羅（Asura，一種神道生物）和世間的人們，都非常歡喜，頂戴奉行。《大寶積經》卷第二十七《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第二十八元魏三藏法師佛陀扇多譯大乘十法會第九如是我聞：一時，婆伽婆（Bhagavan，佛的尊號）住在王舍大城（Rajagrha）的耆阇崛山（Grdhrakuta）中，與大比丘眾五百位大阿羅漢（Arhat，已斷除煩惱的聖者）在一起，還有無量無邊的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。那時，會中有一位菩薩摩訶薩，名叫凈無垢寶月王光，他從座位上站起來，整理好衣服，露出右肩，右膝跪在蓮花臺上，來到如來面前，合掌向佛，說道：

【English Translation】 English version: 『World Honored One! It is so, it is so. By upholding this sutra, because it subdues arrogance and all resentments, no one can hinder it. In the future world, this sutra will be widely circulated in Jambudvipa (the world we inhabit).』 At that time, the World Honored One emitted light from his body, and this light illuminated the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a cosmic unit in Buddhist cosmology), all turning golden. At that time, the Buddha said to the youth Manjusri: 『The light of the Tathagata illuminates everything, and this sutra is also like that. Those whose minds are without obstacles will attain the ultimate in the Dharma. These good men and good women, if they can hold this sutra in their hands.』 At that time, the World Honored One again said to Ananda: 『Ananda! Uphold this sutra, recite it fluently, and widely explain it to others. Ananda! By doing so, you are making offerings to the Buddhas of the past, present, and future.』 At that time, Ananda said to the Buddha: 『World Honored One! What is the name of this sutra? How should it be upheld?』 The Buddha said to Ananda: 『You should uphold this sutra, its name is 『The Non-Discrimination of the Essence of the Dharmadhatu,』 it is also called 『The Question of the Prince Jewel Above,』 and it is also called 『The Discourse of the Youth Manjusri.』 Uphold it well.』 After the Buddha finished speaking this sutra, the great virtuous Ananda, the youth Manjusri, the Prince Jewel Above, and the Bodhisattvas from various Buddha lands, as well as the gods, Asuras (a type of demigod), and people of the world, were all greatly delighted and respectfully practiced it. The Great Treasure Accumulation Sutra, Scroll 27 Taisho Tripitaka, Vol. 11, No. 0310, The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Scroll 28 Translated by the Tripiṭaka Master Buddhasanta of the Northern Wei Dynasty The Ninth Assembly of the Ten Dharmas of the Mahayana Thus have I heard: At one time, the Bhagavan (an epithet for the Buddha) was dwelling in the city of Rajagrha on Mount Grdhrakuta, together with a great assembly of five hundred great Arhats (enlightened beings who have overcome suffering), and countless Bodhisattva-Mahasattvas (great Bodhisattvas). At that time, in the assembly, there was a Bodhisattva-Mahasattva named Pure Immaculate Jewel Moon King Light, who rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee on a lotus platform, approached the Tathagata, joined his palms, and said to the Buddha:

「世尊！行大乘住大乘比丘，云何行大乘？云何住大乘？世尊！以何義故，此大乘名為大乘？復以何義名為住大乘？」

爾時世尊告凈無垢寶月王光菩薩摩訶薩言：「善哉善哉！凈無垢寶月王光。善男子！汝善能問此甚深義。諦聽諦聽，善思念之，我今為汝分別解說。」

時凈無垢寶月王光菩薩摩訶薩聞佛聽許，即白佛言：「唯然世尊！頂受聖教。」

佛言：「善男子！菩薩摩訶薩成就十法，是行大乘、是住大乘。何等為十？一者信成就，二者行成就，三者性成就，四者樂菩提心，五者樂法，六者觀正法行，七者行法慎法，八者舍慢大慢，九者善解如來秘密之教，十者心不悕求聲聞緣覺乘。」

時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩摩訶薩信成就？」

佛言：「善男子！菩薩摩訶薩行不諂行，得柔軟行，彼菩薩信諸如來正真正覺無上菩提；信諸如來於一念中說三世事；信如來藏不老不死無量無邊、不生不滅不常不斷；信諸佛實際法界一切智一切智人所知力、無所畏、不共佛法；信諸如來無見頂相；信諸如來三十二相八十種好莊嚴其身、身有圓光；信聲聞所說、緣覺所說、菩薩所說，及信所有善言說者；信此世過世；信正行者住正行者，若有沙門若婆羅門；信善業果甚

【現代漢語翻譯】現代漢語譯本：「世尊！修行大乘、安住于大乘的比丘，如何修行大乘？如何安住于大乘？世尊！因為什麼緣故，這大乘被稱為大乘？又因為什麼緣故被稱為安住大乘？」這時，世尊告訴凈無垢寶月王光菩薩摩訶薩（菩薩中的大菩薩）說：「好啊，好啊！凈無垢寶月王光。善男子！你善於詢問這深奧的道理。仔細聽，仔細聽，好好思考，我現在為你分別解說。」當時，凈無垢寶月王光菩薩摩訶薩聽到佛陀允許，立即對佛說：「是的，世尊！我將恭敬地接受您的教誨。」佛說：「善男子！菩薩摩訶薩成就十種法，就是修行大乘、安住大乘。是哪十種呢？第一是信成就，第二是行成就，第三是性成就，第四是樂於菩提心，第五是樂於佛法，第六是觀察正法修行，第七是修行佛法並謹慎對待佛法，第八是捨棄驕慢和大驕慢，第九是善於理解如來秘密的教誨，第十是心中不希求聲聞乘和緣覺乘。」當時，凈無垢寶月王光菩薩摩訶薩對佛說：「世尊！菩薩摩訶薩如何信成就呢？」佛說：「善男子！菩薩摩訶薩修行不諂媚的行為，獲得柔和的行為，這位菩薩相信諸如來真正覺悟的無上菩提；相信諸如來在一念之間說出三世的事情；相信如來藏不老不死、無量無邊、不生不滅、不常不斷；相信諸佛的實際法界、一切智、一切智人所知的力量、無所畏懼、不共佛法；相信諸如來沒有肉眼可見的頂相；相信諸如來三十二相、八十種好莊嚴其身、身上有圓光；相信聲聞所說、緣覺所說、菩薩所說，以及相信所有善言說者；相信此世和過世；相信正行者和安住于正行者，無論是沙門還是婆羅門；相信善業的果報非常

【English Translation】 English version: 『World Honored One! How does a Bhikshu (monk) who practices the Mahayana (Great Vehicle) and dwells in the Mahayana, practice the Mahayana? How does he dwell in the Mahayana? World Honored One! For what reason is this Mahayana called the Mahayana? And for what reason is it called dwelling in the Mahayana?』 At that time, the World Honored One said to the Bodhisattva Mahasattva (great Bodhisattva) Pure Immaculate Jewel Moon Light: 『Excellent, excellent! Pure Immaculate Jewel Moon Light. Good man! You are skilled in asking about this profound meaning. Listen carefully, listen carefully, and contemplate well. I will now explain it to you in detail.』 Then, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon Light, hearing the Buddha's permission, immediately said to the Buddha: 『Yes, World Honored One! I respectfully receive your holy teachings.』 The Buddha said: 『Good man! A Bodhisattva Mahasattva who accomplishes ten dharmas (teachings) is practicing the Mahayana and dwelling in the Mahayana. What are these ten? First is the accomplishment of faith, second is the accomplishment of practice, third is the accomplishment of nature, fourth is delight in the Bodhi mind, fifth is delight in the Dharma, sixth is observing the practice of the Right Dharma, seventh is practicing the Dharma and being cautious about the Dharma, eighth is abandoning arrogance and great arrogance, ninth is being skilled in understanding the secret teachings of the Tathagata (Buddha), and tenth is not desiring the Sravaka (Hearer) Vehicle or the Pratyekabuddha (Solitary Buddha) Vehicle in one's heart.』 At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon Light said to the Buddha: 『World Honored One! How does a Bodhisattva Mahasattva accomplish faith?』 The Buddha said: 『Good man! A Bodhisattva Mahasattva practices non-flattering conduct, obtains gentle conduct, and that Bodhisattva believes in the truly awakened unsurpassed Bodhi of all Tathagatas; believes that all Tathagatas speak of the affairs of the three worlds in a single thought; believes that the Tathagatagarbha (Buddha-nature) is neither old nor dead, immeasurable and boundless, neither arising nor ceasing, neither constant nor discontinuous; believes in the actual Dharma realm of all Buddhas, the power known by the all-knowing, the all-knowing ones, fearlessness, and the unique Buddha dharmas; believes that all Tathagatas have no visible crown of the head; believes that all Tathagatas adorn their bodies with the thirty-two marks and eighty minor marks, and that their bodies have a halo; believes in what is said by the Sravakas, what is said by the Pratyekabuddhas, what is said by the Bodhisattvas, and believes in all those who speak well; believes in this world and the past world; believes in those who practice rightly and those who dwell in right practice, whether they are Sramanas (ascetics) or Brahmanas (priests); believes that the results of good karma are very

可愛樂微妙最勝，所謂若天天主、若人人主；信不善果不可愛樂苦惱無量，或在地獄、或在餓鬼、或在畜生。彼菩薩如是信已得離三法：一疑、二惑、三不決定。善男子！菩薩摩訶薩成就如是信，名為信成就。」

爾時世尊為顯此義，偈重說言：

「信為增上乘，　　信者是佛子，　是故有智者，　　應常親近信。　信是世間最，　　信者無窮乏，　是故有智者，　　應常親近信。　若不信之人，　　不生諸白法，　猶如燒種子，　　不生根牙等。

「善男子！云何菩薩摩訶薩行成就？善男子！菩薩摩訶薩行成就故，剃除鬚髮被正法服，舍家出家。既出家已，修學菩薩戒行等事，修學聲聞戒行等事，修學緣覺戒行等事。修菩薩如是學已，身口意等惡業悉滅。何者名為身不善業？所謂殺生、偷盜、邪淫，瓦石刀杖欺擲他人、傷手足等，若來若去行欺凌事。善男子，如是等名身不善業。善男子！何者名為口不善業？所謂妄言、綺語、兩舌、惡口，不善言說，誹謗正法甚深經典，說諸和上阿阇梨等住正法者所有過短，如是等名口不善業。善男子！何者名為意不善業？所謂姤吝邪見，增上妒吝，樂利樂稱樂親愛等，家慢色慢、恃少壯慢、恃無病慢、恃壽命慢、恃多聞慢、恃修行慢，欲覺、害覺、瞋惱

【現代漢語翻譯】現代漢語譯本：可愛和微妙的事物是最殊勝的，例如天上的天主（Deva，指天神）和人間的人主（Raja，指國王）；相信不善的果報是不可愛樂的，充滿無量的苦惱，可能在地獄、餓鬼或畜生道中。菩薩如此相信后，就能遠離三種障礙：一是疑惑，二是迷惑，三是不確定。善男子！菩薩摩訶薩成就這樣的信心，就稱為信成就。那時，世尊爲了闡明這個道理，用偈頌再次說道：『信是增上乘（Adhipati，指最殊勝的乘載），信者是佛子，因此有智慧的人，應當常常親近信。信是世間最殊勝的，信者不會窮乏，因此有智慧的人，應當常常親近信。若不信之人，不能生出各種善法，猶如被燒焦的種子，不能生出根芽等。』『善男子！菩薩摩訶薩如何成就行？善男子！菩薩摩訶薩因為成就行，所以剃除鬚髮，穿上正法的衣服，捨棄家庭出家。出家后，修學菩薩的戒行等事，修學聲聞（Sravaka，指聽聞佛法而修行的人）的戒行等事，修學緣覺（Pratyekabuddha，指獨自覺悟的人）的戒行等事。菩薩如此修學后，身口意等惡業全部滅除。什麼叫做身不善業？就是殺生、偷盜、邪淫，用瓦石刀杖欺騙投擲他人，傷害手足等，來來去去進行欺凌之事。善男子，這些都叫做身不善業。善男子！什麼叫做口不善業？就是妄語、綺語、兩舌、惡口，不善的言說，誹謗正法甚深經典，說和尚（Upadhyaya，指親教師）阿阇梨（Acarya，指軌範師）等住持正法者的過失和缺點，這些都叫做口不善業。善男子！什麼叫做意不善業？就是慳吝、邪見，增長的嫉妒和吝嗇，貪圖利益、名聲和親愛等，以及家族的傲慢、容貌的傲慢、仗恃年輕力壯的傲慢、仗恃沒有疾病的傲慢、仗恃壽命長的傲慢、仗恃博學的傲慢、仗恃修行的傲慢，以及慾念的覺知、傷害的覺知、嗔怒的覺知。

【English Translation】 English version: The lovely and subtle things are the most excellent, such as the Deva (god) in the heavens and the Raja (king) among humans; believing that the consequences of unwholesome actions are unlovely, filled with immeasurable suffering, possibly in hell, the realm of hungry ghosts, or the animal realm. Having believed thus, the Bodhisattva is able to be free from three hindrances: one is doubt, two is confusion, and three is uncertainty. Good man! A Bodhisattva Mahasattva who has accomplished such faith is called an accomplishment of faith. At that time, the World Honored One, to clarify this meaning, spoke again in verse: 'Faith is the supreme vehicle (Adhipati), the faithful are the children of the Buddha, therefore, the wise should always be close to faith. Faith is the most excellent in the world, the faithful will not be impoverished, therefore, the wise should always be close to faith. If a person does not have faith, they cannot generate various wholesome dharmas, like a burnt seed that cannot produce roots and sprouts.' 'Good man! How does a Bodhisattva Mahasattva accomplish conduct? Good man! Because a Bodhisattva Mahasattva accomplishes conduct, they shave their hair and beard, put on the robes of the true Dharma, and leave their home to become a renunciate. Having become a renunciate, they study the precepts and practices of the Bodhisattva, study the precepts and practices of the Sravaka (hearer of the Dharma), and study the precepts and practices of the Pratyekabuddha (solitary Buddha). Having studied thus, the Bodhisattva eliminates all evil actions of body, speech, and mind. What are called unwholesome actions of the body? They are killing, stealing, sexual misconduct, deceiving and throwing stones, knives, and sticks at others, harming hands and feet, and going back and forth engaging in acts of bullying. Good man, these are called unwholesome actions of the body. Good man! What are called unwholesome actions of speech? They are lying, frivolous speech, divisive speech, harsh speech, unwholesome speech, slandering the profound scriptures of the true Dharma, and speaking of the faults and shortcomings of the Upadhyaya (preceptor) and Acarya (teacher) who uphold the true Dharma. These are called unwholesome actions of speech. Good man! What are called unwholesome actions of the mind? They are stinginess, wrong views, increased jealousy and miserliness, craving for profit, fame, and affection, as well as arrogance of family, arrogance of appearance, arrogance of youth and strength, arrogance of health, arrogance of longevity, arrogance of learning, arrogance of practice, and the awareness of desire, the awareness of harm, and the awareness of anger.'

覺等，及國土覺、衣服等覺，著處著乘著敷具等，著飲著食及著兒女、犛牛耕種諸所作等，憂奴憂婢憂諸作者、谷帛庫藏諸財物等。彼菩薩如是著已，于向所說種種事中若失一事，其心則生憂悲苦惱。彼菩薩以愛潤心，是故生於後有牙心。善男子！略說意業猶如輪轉，如是名為意不善業。彼菩薩離身等業，于和上所起于尊想，于阿阇梨起和上想，于余若老若少起止恭敬。彼菩薩在於獨處作是思惟：『我不應爾——我已起度一切眾生、救一切眾生心，令一切眾生住正定行中。』彼菩薩作是思惟：『我今自身不調諸根、不勤修行、不覆諸根、不調諸根。』彼菩薩作是思惟：『今我已作如是修行，是諸眾生既見我已，心即調伏隨順我教，諸佛歡喜，及諸天、龍、乾闥婆等悉皆歡喜。』善男子！如是等行名菩薩慚。彼菩薩作是思惟：『勿令若道若俗於我若身若口若意等業諸威儀中訶責我者，所謂毀壞戒行，或作見行、或作行行、或行邪命。』彼行菩薩如是慚已，日夜繫心觀察戒行。觀戒行已，無諸憂悔離諸障礙。菩薩如是正修行已，于諸如來正法之中而修諸行。善男子！如是等行名菩薩愧。善男子！菩薩摩訶薩成就如是行，名為行成就。」

爾時世尊為顯此義，偈重說言：

「行為增上乘，　　諸佛緣覺等，　是故

{ "translations": [ "現代漢語譯本", "執著于覺悟，以及對國土的覺悟、衣服等的覺悟，執著于所處之處、所乘之物、所用敷具等，執著于飲用、食物，以及執著于兒女、耕牛、耕種等一切所作，憂慮奴僕、婢女、憂慮一切勞作者、穀物布匹庫藏等一切財物。這位菩薩如此執著之後，對於前面所說的種種事物，如果失去其中一件，他的心中就會產生憂愁、悲傷、痛苦和煩惱。這位菩薩因為愛慾滋潤內心，所以生起對未來存在的執著。善男子！簡略地說，意業就像車輪一樣轉動，這被稱為意不善業。這位菩薩遠離身業等，對於和尚生起尊敬的想法，對於阿阇梨生起和尚的想法，對於其他無論是年老的還是年少的都給予恭敬。這位菩薩在獨處時這樣思考：『我不應該這樣——我已經發起了度化一切眾生、救度一切眾生的心，要讓一切眾生安住在正定之行中。』這位菩薩這樣思考：『我現在自身不調伏諸根、不勤奮修行、不守護諸根、不調伏諸根。』這位菩薩這樣思考：『現在我已經這樣修行，這些眾生看到我之後，內心就會調伏，順從我的教導，諸佛會歡喜，以及諸天、龍（Naga，一種神獸）、乾闥婆（Gandharva，天上的樂神）等都會歡喜。』善男子！像這樣的行為稱為菩薩的慚愧心。這位菩薩這樣思考：『不要讓無論是出家還是在家的人，在我的身、口、意等行為舉止中責備我，說我毀壞戒律，或者做出錯誤的見解，或者做出錯誤的修行，或者以邪命為生。』這位菩薩如此慚愧之後，日夜繫念觀察戒律。觀察戒律之後，就沒有憂愁後悔，遠離一切障礙。菩薩如此正確修行之後，在諸如來的正法中修行各種行為。善男子！像這樣的行為稱為菩薩的愧心。善男子！菩薩摩訶薩成就這樣的行為，稱為行為成就。」 , "那時，世尊爲了闡明這個道理，用偈頌再次說道：", "『行為是增上乘，諸佛、緣覺（Pratyekabuddha，獨覺）等，因此』" ], "english_translations": [ "English version", "Attachment to enlightenment, and attachment to the enlightenment of lands, clothes, etc., attachment to places, vehicles, and bedding, attachment to drinking, food, and attachment to children, oxen, plowing, and all actions, worry about servants, maids, worry about all workers, grains, cloth, storage, and all possessions. When this Bodhisattva is so attached, if he loses one of the various things mentioned before, his heart will generate sorrow, grief, pain, and distress. This Bodhisattva, because his heart is moistened by love, generates attachment to future existence. Good man! Briefly speaking, mental karma is like a turning wheel, and this is called unwholesome mental karma. This Bodhisattva, apart from physical karma, etc., generates respect for the Upadhyaya (monk teacher), generates the idea of Upadhyaya for the Acharya (teacher), and gives respect to others, whether old or young. This Bodhisattva, when alone, thinks like this: 『I should not be like this—I have already generated the mind to liberate all sentient beings, to save all sentient beings, and to make all sentient beings dwell in the right path of concentration.』 This Bodhisattva thinks like this: 『Now, I myself do not subdue my senses, do not diligently practice, do not guard my senses, and do not subdue my senses.』 This Bodhisattva thinks like this: 『Now that I have practiced like this, when these sentient beings see me, their minds will be subdued, they will follow my teachings, the Buddhas will be pleased, and the Devas (gods), Nagas (serpent deities), Gandharvas (celestial musicians), etc., will all be pleased.』 Good man! Such actions are called the Bodhisattva's shame. This Bodhisattva thinks like this: 『Do not let either the ordained or the lay people criticize me in my actions of body, speech, or mind, saying that I have broken the precepts, or have made wrong views, or have made wrong practices, or live by wrong livelihood.』 After this Bodhisattva is so ashamed, he focuses his mind day and night on observing the precepts. After observing the precepts, he has no sorrow or regret, and is free from all obstacles. After the Bodhisattva has practiced correctly like this, he practices various actions in the right Dharma of the Tathagatas. Good man! Such actions are called the Bodhisattva's sense of shame. Good man! When a Bodhisattva Mahasattva accomplishes such actions, it is called the accomplishment of actions.」 , "At that time, the World Honored One, in order to clarify this meaning, spoke again in verse:", "『Action is the supreme vehicle, Buddhas, Pratyekabuddhas (solitary realizers), etc., therefore』" ] }

智者修，　　彼等微妙事。　菩薩大名稱，　　無畏行成就，　是故證菩提，　　諸佛本所說。

「善男子！云何菩薩摩訶薩性成就？善男子！菩薩摩訶薩性自少欲少瞋少癡，不吝不澀不粗獷、不我慢不卒暴，調和柔軟善言軟語易共同止。彼菩薩於一切上勝供養如心行施，所有諸事衣服飲食分舍與他，如是施已即生歡喜遍滿身心，如是乃至舍上身份。善男子！彼菩薩行如是行，若見如來、若見聲聞，見已即生歡喜之心。善男子！菩薩摩訶薩成就如是法，名為性成就。」

爾時世尊為顯此義，偈重說言：

「相煙即知火，　　見鴛鴦知水，　異相知菩薩，　　菩薩大智慧。　不澀不惱眾，　　舍諸諂曲行，　善信眾生故，　　是名菩薩性。

「善男子！云何菩薩摩訶薩樂菩提心？善男子！菩薩摩訶薩以有菩提相故發菩提心，未發菩提心時或諸如來或諸聲聞勸發菩提心。善男子！此是菩薩初發菩提心相。善男子！彼菩薩聞有菩提、聞菩提心有大功德、聞發阿耨多羅三藐三菩提心，此是菩薩第二發菩提心相。善男子！彼菩薩見諸眾生，無主無親、無救無護、無能度之令至彼岸，菩薩即為彼諸眾生起慈悲心而作是言：『我當於彼無主無親、無救無護諸眾生等而作救護。』為彼因緣故發阿耨多羅

【現代漢語翻譯】現代漢語譯本智者修行，領悟那些微妙的道理。菩薩擁有偉大的名聲，成就無畏的修行，因此證得菩提（覺悟），這是諸佛原本所說的。

『善男子！什麼是菩薩摩訶薩（偉大的菩薩）的性成就？善男子！菩薩摩訶薩的本性是少欲、少嗔、少癡，不吝嗇、不慳澀、不粗暴、不我慢、不急躁，性情調和、柔軟、善於言辭、溫和，容易與人相處。這位菩薩對於一切殊勝的供養，都如心所愿地佈施，所有衣物飲食都分給他人，這樣佈施后，心中充滿歡喜，乃至捨棄自己的身體。善男子！這位菩薩行持這樣的行為，如果見到如來（佛）、或者見到聲聞（佛的弟子），見到后都會生起歡喜之心。善男子！菩薩摩訶薩成就這樣的法，就稱為性成就。』

這時，世尊爲了闡明這個道理，用偈頌再次說道：

『看到煙就知道有火，看到鴛鴦就知道有水，從不同的外相可以知道菩薩，菩薩擁有大智慧。不慳吝，不惱害眾生，捨棄一切虛偽諂媚的行為，爲了使眾生信服，這就是菩薩的本性。』

『善男子！什麼是菩薩摩訶薩樂於菩提心？善男子！菩薩摩訶薩因為有菩提（覺悟）的徵兆而發菩提心，在沒有發菩提心的時候，或者有諸如來（佛）或者諸聲聞（佛的弟子）勸他發菩提心。善男子！這是菩薩初發菩提心的徵兆。善男子！這位菩薩聽到有菩提，聽到菩提心有大功德，聽到發阿耨多羅三藐三菩提心（無上正等正覺之心），這是菩薩第二次發菩提心的徵兆。善男子！這位菩薩看到眾生，沒有依靠，沒有親人，沒有救助，沒有保護，沒有能引導他們到達彼岸的人，菩薩就為這些眾生生起慈悲心，並且這樣說：『我應當為那些沒有依靠，沒有親人，沒有救助，沒有保護的眾生們，做他們的救護。』爲了這個因緣，發阿耨多羅

【English Translation】 English version The wise cultivate, those subtle matters. Bodhisattvas have great renown, accomplishing fearless practice, Therefore, they attain Bodhi (enlightenment), as the Buddhas originally taught.

'Good man! What is the nature of a Bodhisattva Mahasattva (great Bodhisattva)? Good man! The nature of a Bodhisattva Mahasattva is to have few desires, little anger, and little ignorance; not to be stingy, not to be miserly, not to be coarse, not to be arrogant, not to be rash; to be harmonious, gentle, eloquent, and easy to get along with. This Bodhisattva, regarding all superior offerings, gives as he wishes, sharing all clothing and food with others. Having given in this way, joy fills his body and mind, even to the point of giving up his own body. Good man! This Bodhisattva, practicing in this way, if he sees a Tathagata (Buddha) or a Sravaka (disciple of the Buddha), upon seeing them, he will give rise to a joyful heart. Good man! A Bodhisattva Mahasattva who achieves such a Dharma is called one who has achieved his nature.'

At that time, the World Honored One, to clarify this meaning, spoke again in verse:

'Seeing smoke, one knows there is fire; seeing mandarin ducks, one knows there is water; From different appearances, one knows a Bodhisattva; Bodhisattvas have great wisdom. Not stingy, not harming beings, abandoning all deceitful and flattering actions, For the sake of making beings believe, this is called the nature of a Bodhisattva.'

'Good man! What is it that makes a Bodhisattva Mahasattva delight in the Bodhi mind? Good man! A Bodhisattva Mahasattva develops the Bodhi mind because of the signs of Bodhi (enlightenment). Before developing the Bodhi mind, either the Tathagatas (Buddhas) or the Sravakas (disciples of the Buddha) encourage him to develop the Bodhi mind. Good man! This is the sign of a Bodhisattva's first development of the Bodhi mind. Good man! This Bodhisattva hears of Bodhi, hears of the great merits of the Bodhi mind, hears of developing the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment), this is the sign of a Bodhisattva's second development of the Bodhi mind. Good man! This Bodhisattva sees beings who have no support, no relatives, no rescue, no protection, and no one to guide them to the other shore. The Bodhisattva then gives rise to a compassionate heart for these beings and says: 'I shall be the rescue and protection for those beings who have no support, no relatives, no rescue, and no protection.' For this reason, he develops the Anuttara-samyak-sambodhi

三藐三菩提心，此是菩薩第三發菩提心相。善男子！彼菩薩以見如來相具足身，生歡喜心、生勇悅心，心生歡喜，以是因緣故發阿耨多羅三藐三菩提心，此是菩薩第四發菩提心相。善男子！彼菩薩為彼眾生令得利益安隱樂故，修行佈施、持戒、忍辱、修行、精進、禪定、般若。善男子！云何菩薩修行佈施？善男子！菩薩作是思惟：『我當云何行於佈施？』即生念言：『須食施食、須飲施飲、須床敷者施與床敷、須衣服者施與衣服，指環臂釧若寶冠等所須之物皆施與之。』善男子！菩薩乃至割自身肉施於眾生，如是行施愿取阿耨多羅三藐三菩提，而不取著受者財物、不住事等，是名菩薩修行佈施。善男子！菩薩云何修持于戒？善男子！彼菩薩先自調順身業、調順口業、調順意業，菩薩所有自身惡業一切舍離、所有口惡業一切舍離、所有意惡業一切舍離，持戒不缺不漏不雜。菩薩如是持禁戒已，迴向阿耨多羅三藐三菩提，而心終不取著于戒，是名菩薩修持于戒。善男子！云何菩薩修行忍辱？善男子！菩薩為聞若道若俗，乃至毀罵聞說其惡，若打系閉若截手足，皆能忍受，為彼前人起忍辱心。菩薩如是修行忍已，迴向阿耨多羅三藐三菩提，不以彼忍而起慢心，是名菩薩修行忍辱。善男子！菩薩云何修行精進？善男子！菩薩作

【現代漢語翻譯】現代漢語譯本：『三藐三菩提心』（無上正等正覺之心），這是菩薩第三種發菩提心的表現。善男子！那位菩薩因為見到如來具足莊嚴的相好之身，生起歡喜心、生起勇猛喜悅的心，心中充滿歡喜，因為這個因緣而發起了『阿耨多羅三藐三菩提心』（無上正等正覺之心），這是菩薩第四種發菩提心的表現。善男子！那位菩薩爲了使眾生得到利益、安穩和快樂，修行佈施、持戒、忍辱、修行、精進、禪定、般若。善男子！菩薩如何修行佈施呢？善男子！菩薩這樣思惟：『我應當如何行佈施呢？』隨即生起這樣的念頭：『需要食物的就施捨食物，需要飲水的就施捨飲水，需要床鋪的就施捨床鋪，需要衣服的就施捨衣服，指環、臂釧、寶冠等一切所需的物品都施捨給他們。』善男子！菩薩甚至可以割下自己的肉施捨給眾生，像這樣行佈施，愿求證得『阿耨多羅三藐三菩提』（無上正等正覺），而不執著于接受佈施的人和財物，也不執著于所施捨的事物，這叫做菩薩修行佈施。善男子！菩薩如何修持戒律呢？善男子！那位菩薩先調伏自己的身業、調伏自己的口業、調伏自己的意業，菩薩舍離一切自身所造的惡業、舍離一切口所造的惡業、舍離一切意所造的惡業，持守戒律不缺漏、不雜染。菩薩這樣持守戒律后，迴向『阿耨多羅三藐三菩提』（無上正等正覺），而心中始終不執著于戒律，這叫做菩薩修持戒律。善男子！菩薩如何修行忍辱呢？善男子！菩薩聽到無論是道俗之人，乃至譭謗、說他壞話，或者被打、被囚禁、被截斷手足，都能忍受，為那些人升起忍辱之心。菩薩這樣修行忍辱后，迴向『阿耨多羅三藐三菩提』（無上正等正覺），不因為自己能忍辱而生起驕慢之心，這叫做菩薩修行忍辱。善男子！菩薩如何修行精進呢？善男子！菩薩這樣思惟：

【English Translation】 English version: The mind of 『Anuttara-samyak-sambodhi』 (the mind of unsurpassed, right and perfect enlightenment), this is the third aspect of a Bodhisattva generating the Bodhi mind. Good man! That Bodhisattva, upon seeing the Tathagata's body adorned with perfect marks, generates a joyful mind, generates a courageous and delighted mind, and his heart is filled with joy. Because of this cause, he generates the mind of 『Anuttara-samyak-sambodhi』 (the mind of unsurpassed, right and perfect enlightenment), this is the fourth aspect of a Bodhisattva generating the Bodhi mind. Good man! That Bodhisattva, for the sake of benefiting, securing peace and happiness for sentient beings, practices giving, upholding precepts, patience, practice, diligence, meditation, and prajna. Good man! How does a Bodhisattva practice giving? Good man! The Bodhisattva thinks thus: 『How should I practice giving?』 Immediately, he generates this thought: 『To those who need food, give food; to those who need drink, give drink; to those who need bedding, give bedding; to those who need clothing, give clothing; rings, armlets, jeweled crowns, and all other needed items, give them all.』 Good man! The Bodhisattva can even cut off his own flesh to give to sentient beings. Practicing giving in this way, he aspires to attain 『Anuttara-samyak-sambodhi』 (unsurpassed, right and perfect enlightenment), without being attached to the receiver of the giving or the material goods, nor dwelling on the act of giving. This is called a Bodhisattva practicing giving. Good man! How does a Bodhisattva uphold precepts? Good man! That Bodhisattva first tames his own bodily actions, tames his own verbal actions, and tames his own mental actions. The Bodhisattva abandons all evil actions of the body, abandons all evil actions of speech, and abandons all evil actions of the mind, upholding the precepts without deficiency, without omission, and without impurity. After upholding the precepts in this way, the Bodhisattva dedicates it to 『Anuttara-samyak-sambodhi』 (unsurpassed, right and perfect enlightenment), and his mind never becomes attached to the precepts. This is called a Bodhisattva upholding precepts. Good man! How does a Bodhisattva practice patience? Good man! The Bodhisattva, upon hearing either lay or monastic people, even slandering him, speaking ill of him, or being beaten, imprisoned, or having his hands and feet cut off, can endure it all, generating a mind of patience towards those people. After practicing patience in this way, the Bodhisattva dedicates it to 『Anuttara-samyak-sambodhi』 (unsurpassed, right and perfect enlightenment), and does not generate arrogance because of his ability to endure. This is called a Bodhisattva practicing patience. Good man! How does a Bodhisattva practice diligence? Good man! The Bodhisattva thinks thus:

是思惟：『如虛空界無量無邊，眾生界亦無量無邊，唯我一人獨無等侶，令入無餘涅槃界中。』如是菩薩為彼因緣發精進行初持自身，持身行已觀受心法，如是正觀受心法已行持心行，菩薩既行持心行已次復修行見法等行。菩薩如是持心意已，為令未生惡不善法斷不生故起欲勤精進，為令未生善法生故起欲勤精進。菩薩如是次復修行初如意足，如是修行第二第三乃至第四如意足分。修如是行不起慢心，是名菩薩修行精進。善男子！菩薩云何修行禪定？善男子！菩薩不著欲故、不著滅故、不著離欲故、不著自身故、不著他身故、不著色受想行識、不著欲界、不著色界、不著空、不著無相無愿、不著此世界、不著未來世界而行佈施。不依止施、不依止戒、不依止忍、不依止精進、不依止禪，如是修行禪定，迴向阿耨多羅三藐三菩提而不分別，是名菩薩修行禪定。善男子！菩薩云何修行般若？善男子！菩薩常作如是思惟而化眾生，化眾生已復作是念：『我化無量無邊眾生界令入無餘涅槃界中，而無一眾生入涅槃界者。何以故？如佛所說，一切諸法無我、無眾生、無命、無養育、無富伽羅。』如是修慧而以彼慧迴向阿耨多羅三藐三菩提，作如是愿，而於智慧不生分別，是名菩薩修行般若。善男子！菩薩摩訶薩如是發菩提心，名

【現代漢語翻譯】現代漢語譯本他思惟：『如同虛空界無量無邊，眾生界也無量無邊，唯有我一人獨自沒有同伴，要讓他們進入無餘涅槃（nirvana）界中。』這樣的菩薩爲了這個因緣發起精進修行，首先持守自身，持守自身修行后觀察感受、心和法，這樣正確觀察感受、心和法后，修行持心之行。菩薩既然修行持心之行后，接著又修行見法等行。菩薩這樣持守心意后，爲了使未生的惡不善法斷絕不生起，發起欲、勤、精進；爲了使未生的善法生起，發起欲、勤、精進。菩薩這樣接著修行最初的如意足（iddhi-pāda），這樣修行第二、第三乃至第四如意足分。修這樣的行而不生起慢心，這叫做菩薩修行精進。善男子！菩薩如何修行禪定（dhyāna）？善男子！菩薩不執著于慾望，不執著于滅盡，不執著于離欲，不執著于自身，不執著於他人之身，不執著於色、受、想、行、識，不執著于欲界（kāmadhātu），不執著于**，不執著于空（śūnyatā），不執著于無相無愿，不執著於此世界，不執著于未來世界而行佈施。不依止佈施，不依止戒律（śīla），不依止忍辱（kṣānti），不依止精進（vīrya），不依止禪定，這樣修行禪定，迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）而不分別，這叫做菩薩修行禪定。善男子！菩薩如何修行般若（prajñā）？善男子！菩薩常常這樣思惟而教化眾生，教化眾生后又這樣想：『我教化無量無邊的眾生界，讓他們進入無餘涅槃界中，卻沒有一個眾生真正進入涅槃界。為什麼呢？如同佛所說，一切諸法無我（anātman）、無眾生（sattva）、無命（jīva）、無養育（poṣa）、無富伽羅（pudgala）。』這樣修習智慧，並且用這智慧迴向阿耨多羅三藐三菩提，這樣發願，而對於智慧不生分別，這叫做菩薩修行般若。善男子！菩薩摩訶薩（bodhisattva-mahāsattva）這樣發菩提心（bodhicitta），叫做

【English Translation】 English version He contemplates: 『Just as the realm of space is immeasurable and boundless, so too is the realm of sentient beings immeasurable and boundless. I alone am without equal, and I shall lead them into the realm of nirvana (nirvana) without remainder.』 Such a Bodhisattva, for this reason, initiates diligent practice, first holding to himself. Having held to himself, he observes feelings, mind, and dharmas. Having correctly observed feelings, mind, and dharmas, he practices the conduct of holding the mind. Once the Bodhisattva has practiced the conduct of holding the mind, he then practices the conduct of seeing dharmas and so on. Having thus held his mind, the Bodhisattva, in order to prevent unwholesome and evil dharmas from arising, generates desire, diligence, and effort. In order to generate wholesome dharmas that have not yet arisen, he generates desire, diligence, and effort. The Bodhisattva then practices the first of the psychic powers (iddhi-pāda), and then practices the second, third, and fourth psychic powers. Practicing in this way, he does not give rise to arrogance. This is called the Bodhisattva』s practice of diligence. Good man! How does a Bodhisattva practice meditation (dhyāna)? Good man! The Bodhisattva does not cling to desire, does not cling to cessation, does not cling to detachment from desire, does not cling to his own body, does not cling to the bodies of others, does not cling to form, feeling, perception, mental formations, or consciousness, does not cling to the desire realm (kāmadhātu), does not cling to **, does not cling to emptiness (śūnyatā), does not cling to the signless or wishless, does not cling to this world, and does not cling to the future world when giving. He does not rely on giving, does not rely on precepts (śīla), does not rely on patience (kṣānti), does not rely on diligence (vīrya), and does not rely on meditation. Thus he practices meditation, dedicating it to unsurpassed, perfect enlightenment (anuttarā-samyak-saṃbodhi) without discrimination. This is called the Bodhisattva』s practice of meditation. Good man! How does a Bodhisattva practice wisdom (prajñā)? Good man! The Bodhisattva constantly contemplates in this way while teaching sentient beings. Having taught sentient beings, he thinks: 『I have taught immeasurable and boundless realms of sentient beings, leading them into the realm of nirvana without remainder, yet not a single sentient being has entered the realm of nirvana. Why is this? As the Buddha has said, all dharmas are without self (anātman), without sentient beings (sattva), without life (jīva), without nourishment (poṣa), and without a person (pudgala).』 Thus he cultivates wisdom, and with that wisdom, he dedicates it to unsurpassed, perfect enlightenment, making this aspiration, and does not discriminate with regard to wisdom. This is called the Bodhisattva』s practice of wisdom. Good man! When a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) generates the mind of enlightenment (bodhicitta) in this way, it is called

為菩薩樂菩提心。」

爾時世尊為顯此義，偈重說言：

「猶如真寶珠，　　光明不捨離，　又如礦中金，　　治已轉增明。　如是菩提性，　　轉明菩提心，　二邊清凈已，　　魔所不得便。

「善男子！云何菩薩摩訶薩樂法？善男子！菩薩摩訶薩性自樂法喜法潤法，若見沙門、若婆羅門如法人已，隨所有物而以奉上，若飲食等一切施與，乃至合掌生恭敬心，生恭敬已從彼聞于未曾聞法，菩薩如是求正法已如實修行。菩薩于彼持法法器，生於尊想、生和上想阿阇梨想，起如是意：『我從昔來久失導師，今忽遇之。』生導師想。又作是念：『我常縛在世間牢獄，無解無救無推訪者，今忽遇之。』生推覓想。又作是念：『我久遠來睡於世間愚癡盲目，忽於今者令我目開。』即起覺想、起開示想。又作是念：『我久遠來沒深泥中無拔濟者，今忽遇之。』生拔濟想。又作是念：『我久遠來失於導師引導眾生，今忽遇之。』起導師想。又作是念：『我久遠來閉在世間，貧苦難處無救接者，今忽遇之。』是故即生救接者想。又作是念：『我久遠來遇難愈病，無有良醫能療治者，今忽遇之。』起良醫想。又作是念：『我久遠來為貪慾火之所燒然未蒙雲雨，今忽遇之。』是故即起大雲雨想。菩薩如是為彼因緣，

【現代漢語翻譯】現代漢語譯本：爲了菩薩的快樂，生起菩提心。

那時，世尊爲了闡明這個道理，用偈頌再次說道：

『猶如真正的寶珠，光芒不會捨棄它，又如礦中的黃金，冶煉後會更加明亮。菩提的本性也是如此，轉而顯明菩提心，當兩邊都清凈時，魔就無法得逞。

『善男子！菩薩摩訶薩如何樂於佛法？善男子！菩薩摩訶薩的本性是樂於佛法，喜愛佛法，並以佛法滋潤自己。如果見到沙門（出家修行者）、婆羅門（古印度祭司）等如法修行的人，就會將自己所有的一切物品奉獻給他們，無論是飲食還是其他任何東西，都會施與他們，甚至合掌表示恭敬，生起恭敬心。生起恭敬心后，會從他們那裡聽聞自己從未聽聞過的佛法。菩薩如此求得正法后，會如實地修行。菩薩對於那些持有佛法、能夠傳授佛法的人，會生起尊敬的想法，生起和尚（佛教寺院住持）的想法，生起阿阇梨（老師）的想法，併產生這樣的想法：『我從過去到現在，很久都失去了導師，現在忽然遇到了。』生起導師的想法。又會這樣想：『我常常被束縛在世間的牢獄中，沒有人能解救我，沒有人來探望我，現在忽然遇到了。』生起尋找解救者的想法。又會這樣想：『我很久以來都沉睡在世間的愚癡和盲目中，現在忽然有人讓我睜開了眼睛。』於是生起覺悟的想法，生起開示的想法。又會這樣想：『我很久以來都陷在深深的泥潭中，沒有人能把我拔出來，現在忽然遇到了。』生起拔濟的想法。又會這樣想：『我很久以來都失去了引導眾生的導師，現在忽然遇到了。』生起導師的想法。又會這樣想：『我很久以來都被困在世間，貧窮困苦，沒有人能救助我，現在忽然遇到了。』因此，就生起救助者的想法。又會這樣想：『我很久以來都患有難以治癒的疾病，沒有良醫能夠治療，現在忽然遇到了。』生起良醫的想法。又會這樣想：『我很久以來都被貪慾的火焰所燃燒，沒有得到甘霖的滋潤，現在忽然遇到了。』因此，就生起大雲雨的想法。菩薩因為這些因緣，

【English Translation】 English version: For the joy of Bodhisattvas, the Bodhi mind arises.

At that time, the World Honored One, to reveal this meaning, spoke again in verse:

'Like a true precious jewel, Its light never departs, And like gold in the mine, Refined, it shines ever brighter. So is the nature of Bodhi, It illuminates the Bodhi mind, When both sides are purified, The demons find no advantage.

'Good man! How does a Bodhisattva Mahasattva delight in the Dharma? Good man! The nature of a Bodhisattva Mahasattva is to delight in the Dharma, to love the Dharma, and to be nourished by the Dharma. If they see a Shramana (a wandering ascetic), a Brahmin (a priest in ancient India), or others who practice the Dharma correctly, they will offer them all their possessions, whether it be food or anything else, they will give it to them, even clasping their hands in respect, generating a respectful mind. Having generated a respectful mind, they will hear from them the Dharma they have never heard before. Having sought the true Dharma in this way, the Bodhisattva will practice it truthfully. Towards those who uphold the Dharma and can transmit the Dharma, the Bodhisattva will generate a thought of respect, a thought of a Upadhyaya (abbot of a Buddhist monastery), a thought of an Acharya (teacher), and will have this thought: 『From the past until now, I have long lost my guide, and now I have suddenly encountered one.』 They will generate the thought of a guide. They will also think: 『I am often bound in the prison of the world, with no one to rescue me, no one to visit me, and now I have suddenly encountered one.』 They will generate the thought of seeking a rescuer. They will also think: 『For a long time, I have been asleep in the ignorance and blindness of the world, and now someone has suddenly opened my eyes.』 Thus, they will generate the thought of awakening, the thought of being shown the way. They will also think: 『For a long time, I have been trapped in a deep mud pit, with no one to pull me out, and now I have suddenly encountered one.』 They will generate the thought of being rescued. They will also think: 『For a long time, I have lost the guide who leads sentient beings, and now I have suddenly encountered one.』 They will generate the thought of a guide. They will also think: 『For a long time, I have been trapped in the world, poor and suffering, with no one to help me, and now I have suddenly encountered one.』 Therefore, they will generate the thought of a helper. They will also think: 『For a long time, I have suffered from an incurable disease, with no good doctor to treat me, and now I have suddenly encountered one.』 They will generate the thought of a good doctor. They will also think: 『For a long time, I have been burned by the flames of greed, without the nourishment of rain, and now I have suddenly encountered one.』 Therefore, they will generate the thought of a great rain cloud. Because of these causes, the Bodhisattva,

忍寒熱等諸苦惱事，及諸眾生能惱人者，若蚊虻等皆能忍之，亦能忍受飢渴等事。見樂眾生不生著心，彼菩薩作如是念：『我雖得受世間快樂，若我得聞一句法已能成聞慧。』生聞慧想。菩薩以是樂法因緣，故行佈施不生憂愁，乃至無有憂苦等事。菩薩如是遠離一切憂苦等事，起如是心：『我為得聞如來所說一句法故，乃至入于阿鼻地獄，壽命一劫、若百千劫無疲倦。無疲倦已，然修行一切種智，若有未得佛正法者，能令得之。』善男子！菩薩摩訶薩如是樂法，名為菩薩樂法。」

爾時世尊為顯此義，偈重說言：

「大智求法者，　　所謂諸菩薩，　求法無厭足，　　以恭敬心故。　當求于正法，　　是名菩薩相，　聞已常憶持，　　復如法修行。

「善男子！云何菩薩摩訶薩觀正法行？善男子！菩薩摩訶薩作如是觀，一切法如幻，誑凡夫故；愚癡覆心，無正慧故；一切法虛妄如夢，以唯念故；一切法如水中月，非有事故；一切法如鏡中像，無眾生故；一切法如響，空聲生故；一切法生滅，因緣成故；一切法不生，真如性故；一切法不滅，以無生故；一切法無作，以無作者故；一切法如虛空，以無染故；一切法寂靜，體性無染故；一切法離垢，離一切垢故；一切法永滅，以本滅煩惱故；一切法無

{ "translations": [ "現代漢語譯本", "能忍受寒冷、炎熱等各種痛苦的事情，以及那些能夠惱害人的眾生，比如蚊子、牛虻等，都能忍受，也能忍受飢餓、乾渴等事情。看到快樂的眾生，不會產生執著的心。這位菩薩這樣想：『我即使能夠享受世間的快樂，如果我能聽到一句佛法，就能成就聞慧（通過聽聞佛法而獲得的智慧）。』生起想要獲得聞慧的想法。菩薩因為這種樂於佛法的因緣，所以行佈施時不會感到憂愁，乃至沒有任何憂愁痛苦的事情。菩薩這樣遠離一切憂愁痛苦的事情，生起這樣的心念：『爲了能夠聽到如來說的一句佛法，即使進入阿鼻地獄（佛教中最痛苦的地獄），壽命長達一劫（佛教時間單位，非常長的時間）或者百千劫，也不會感到疲倦。』不感到疲倦之後，然後修行一切種智（佛陀所具有的智慧），如果有尚未得到佛陀正法的人，能夠讓他們得到。』善男子！菩薩摩訶薩像這樣樂於佛法，就叫做菩薩樂於佛法。」 , "當時，世尊爲了闡明這個道理，用偈頌再次說道：", "『大智慧求法的人，說的就是各位菩薩，", "求法沒有厭足的時候，因為他們有恭敬心。", "應當尋求真正的佛法，這是菩薩的特徵，", "聽聞之後常常憶念保持，並且如法修行。", "『善男子！菩薩摩訶薩如何觀察正法修行呢？善男子！菩薩摩訶薩這樣觀察，一切法都像幻象，是爲了迷惑凡夫；因為愚癡矇蔽了內心，沒有正確的智慧；一切法虛妄如夢，因為只是念頭所生；一切法像水中月，不是真實存在的事物；一切法像鏡中影像，沒有真實的眾生；一切法像回聲，是空聲產生的；一切法有生有滅，是因緣和合而成的；一切法不生，因為真如（佛教概念，指宇宙的真實本體）的本性如此；一切法不滅，因為本來就沒有生；一切法沒有造作，因為沒有造作者；一切法像虛空，因為沒有染污；一切法寂靜，因為體性沒有染污；一切法遠離垢染，因為遠離一切垢染；一切法永遠滅盡，因為本來就滅盡了煩惱；一切法沒有……』" ], "english_translations": [ "English version", "They can endure the various sufferings of cold and heat, and they can also endure beings that can cause them trouble, such as mosquitoes and gadflies. They can also endure hunger and thirst. When they see beings enjoying happiness, they do not develop attachment. These Bodhisattvas think: 『Even if I could enjoy worldly pleasures, if I could hear just one sentence of the Dharma, I could achieve the wisdom of hearing (wisdom gained through listening to the Dharma).』 They give rise to the desire to gain the wisdom of hearing. Because of this cause of delighting in the Dharma, Bodhisattvas do not feel sorrow when they practice giving, and they have no sorrow or suffering. Bodhisattvas, having thus distanced themselves from all sorrow and suffering, give rise to this thought: 『For the sake of hearing just one sentence of the Dharma spoken by the Tathagata (Buddha), even if I were to enter the Avici Hell (the most painful hell in Buddhism), for a lifespan of one kalpa (a very long period of time in Buddhist cosmology) or hundreds of thousands of kalpas, I would not feel weary.』 Having not felt weary, they then cultivate all-knowing wisdom (the wisdom possessed by a Buddha), and if there are those who have not yet attained the Buddha's true Dharma, they can enable them to attain it.』 Good man! A Bodhisattva Mahasattva who delights in the Dharma in this way is called a Bodhisattva who delights in the Dharma.」", "At that time, the World Honored One, to clarify this meaning, spoke again in verse:", "『Those of great wisdom who seek the Dharma, these are the Bodhisattvas,", "Their seeking of the Dharma has no end, because they have a respectful heart.", "They should seek the true Dharma, this is the characteristic of a Bodhisattva,", "Having heard it, they constantly remember and uphold it, and practice it according to the Dharma.", "『Good man! How does a Bodhisattva Mahasattva observe the practice of the true Dharma? Good man! A Bodhisattva Mahasattva observes in this way: all dharmas are like illusions, deceiving ordinary beings; because ignorance covers their minds, they lack true wisdom; all dharmas are as unreal as dreams, because they arise only from thoughts; all dharmas are like the moon in water, not real things; all dharmas are like images in a mirror, without real beings; all dharmas are like echoes, arising from empty sounds; all dharmas arise and cease, formed by causes and conditions; all dharmas do not arise, because the nature of Suchness (a Buddhist concept referring to the true nature of reality) is such; all dharmas do not cease, because they were never born; all dharmas are without action, because there is no actor; all dharmas are like space, because they are without defilement; all dharmas are tranquil, because their essence is without defilement; all dharmas are free from impurities, because they are free from all impurities; all dharmas are eternally extinguished, because they have fundamentally extinguished afflictions; all dharmas are without...』" ] }

色，不可見故；一切法離心意意識，以無身故；一切法無住，滅一切阿梨耶故；一切法無求，離此彼親愛故；一切法無著，離一切煩惱境界故；一切法如蛇，以無方便咒術力故；一切法如芭蕉，以不實故；一切法如水沫，性無力故。善男子！菩薩摩訶薩如是觀正法行，名為菩薩觀正法行。」

爾時世尊為顯此義，偈重說言：

「一切法如幻，　　覆眾生心故，　虛妄猶如夢，　　應如是受持。　諸法如水月，　　以影像起故，　諸法如映象，　　智何不覺知？

「善男子！云何菩薩摩訶薩觀法順法？善男子！菩薩摩訶薩觀色無常，而不以滅色故證於法界，以如實智於法界中所有諸法如實覺知諸法相已，善記善修彼法界中所有諸相，有所說者修者記者，自然如是入法界行。如是乃至受想行識以如實觀，正觀察已而不滅識、不厭離識證入法界。所有法界一切諸法，以實智慧如實證知，彼諸法中有諸名字，善說善知善修善記，以善知故、以善修故、以善記故，自然如是入法界行。如知無常，如是知苦、無我、不凈亦復如是。觀色無常如實善知，于彼色中不復生於恐怖之想。何以故？如實知色虛妄生故，如是菩薩如實善知。受想行識悉皆無常、皆苦無我及不凈等，于彼識中不復生於恐怖之想。何以故？如

【現代漢語翻譯】現代漢語譯本：『色』（rupa，物質現象）是不可見的，因為它們沒有實體；一切法（dharma，現象）都離心、意、識（citta, manas, vijnana，意識的三個層面），因為它們沒有身體；一切法都無所住，因為它們滅盡了一切阿梨耶（alaya，藏識）；一切法都無所求，因為它們遠離了此、彼、親、愛；一切法都無所執著，因為它們遠離了一切煩惱境界；一切法都如蛇，因為它們沒有方便咒術的力量；一切法都如芭蕉，因為它們不真實；一切法都如水沫，因為它們的本性無力。善男子！菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）如此觀察正法（saddharma，真理）的修行，名為菩薩觀察正法的修行。爾時，世尊（bhagavan，佛陀）爲了闡明這個道理，用偈頌再次說道：『一切法如幻，覆蓋眾生心故，虛妄猶如夢，應如是受持。諸法如水月，以影像起故，諸法如映象，智何不覺知？』『善男子！菩薩摩訶薩如何觀察法而順應法呢？善男子！菩薩摩訶薩觀察色（rupa，物質現象）是無常的，但不因為滅除色而證入法界（dharmadhatu，法界），而是以如實智（yathabhutajnana，如實智慧）在法界中如實覺知所有諸法的實相，善於記住、善於修行法界中的所有諸相。有所說、有所修、有所記，自然而然地進入法界的修行。如此乃至受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也以如實觀察，正確觀察后不滅除識、不厭離識而證入法界。法界中的一切諸法，以真實的智慧如實證知，這些法中有各種名字，善於說、善於知、善於修、善於記，因為善於知、善於修、善於記，自然而然地進入法界的修行。如知道無常，也如是知道苦（duhkha，痛苦）、無我（anatman，無自性）、不凈（asubha，不凈）。觀察色是無常的，如實善知，對於色不再產生恐怖的想法。為什麼呢？因為如實知道色是虛妄產生的，菩薩如實善知。受、想、行、識都是無常的、都是苦的、無我的、不凈的，對於識不再產生恐怖的想法。為什麼呢？因為如實知道識是虛妄產生的。』

【English Translation】 English version: 'Form' (rupa, material phenomena) is invisible because it has no substance; all dharmas (phenomena) are separate from mind, intellect, and consciousness (citta, manas, vijnana, three levels of consciousness) because they have no body; all dharmas are without abiding because they extinguish all alaya (alaya, store consciousness); all dharmas are without seeking because they are separate from this, that, affection, and love; all dharmas are without attachment because they are separate from all realms of affliction; all dharmas are like a snake because they have no power of expedient mantras; all dharmas are like a banana tree because they are unreal; all dharmas are like water bubbles because their nature is powerless. Good man! A Bodhisattva Mahasattva (bodhisattva mahasattva, great bodhisattva) who observes the practice of the true Dharma (saddharma, truth) in this way is called a Bodhisattva's observation of the practice of the true Dharma. At that time, the World Honored One (bhagavan, the Buddha), in order to clarify this meaning, spoke again in verse: 'All dharmas are like illusions, covering the minds of sentient beings, unreal like dreams, one should accept and uphold them in this way. All dharmas are like the moon in water, arising from reflections, all dharmas are like mirrors, why does wisdom not perceive this?' 'Good man! How does a Bodhisattva Mahasattva observe the Dharma and accord with the Dharma? Good man! A Bodhisattva Mahasattva observes that form (rupa, material phenomena) is impermanent, but does not realize the Dharmadhatu (dharmadhatu, the realm of Dharma) by extinguishing form. Instead, with true knowledge (yathabhutajnana, knowledge as it is) in the Dharmadhatu, he truly knows the true nature of all dharmas, and is good at remembering and practicing all the aspects in the Dharmadhatu. What is spoken, what is practiced, what is remembered, naturally enters the practice of the Dharmadhatu. Likewise, even feeling (vedana, sensation), perception (samjna, perception), volition (samskara, volition), and consciousness (vijnana, consciousness) are observed with true observation. After correct observation, one does not extinguish consciousness, nor does one reject consciousness to realize the Dharmadhatu. All dharmas in the Dharmadhatu are truly known with true wisdom. Among these dharmas, there are various names, which are well spoken, well known, well practiced, and well remembered. Because of being well known, well practiced, and well remembered, one naturally enters the practice of the Dharmadhatu. Just as one knows impermanence, one also knows suffering (duhkha, suffering), no-self (anatman, no-self), and impurity (asubha, impurity). Observing that form is impermanent, one truly knows it well, and no longer generates thoughts of fear about form. Why? Because one truly knows that form arises from illusion, the Bodhisattva truly knows this well. Feeling, perception, volition, and consciousness are all impermanent, all suffering, all no-self, and all impure. One no longer generates thoughts of fear about consciousness. Why? Because one truly knows that consciousness arises from illusion.'

實知識是虛妄故。菩薩如是如實善知。善男子！譬如善巧幻師幻師弟子，幻作種種四兵等事，所謂象兵、馬兵、車兵、步兵，智者見已不生恐怖。何以故？善知虛妄幻所作，誑惑眾生而示現之。善男子！菩薩如是觀色無常，觀無常已於中不生恐怖之想。何以故？如實知色虛妄生故，菩薩如是如實善知。受想行識悉皆無常，觀無常已則于識中不生恐怖。何以故？如實知識虛妄生故，菩薩如是如實善知。善男子！菩薩如是觀法順法。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩觀色無常，而不離色說於法界、證於法界、習學法界，一切諸法以智慧力如實證知？」

爾時世尊告凈無垢寶月王光菩薩摩訶薩言：「善男子！為汝問故我今說喻。善男子！譬如世間有智之人持諸毒藥。持毒藥已，或煎或熬、或合余藥。合余藥已，為財利故而炫賣之而不自食。何以故？彼人思惟：『勿令我身由此因緣而致斷命。』善男子！菩薩摩訶薩心順向涅槃、心潤向涅槃、心潤流涅槃、心正取涅槃，菩薩摩訶薩而不證涅槃。何以故？菩薩思惟：『勿令我身由此因緣退轉菩提。』複次善男子！我更說喻。善男子！譬如有人奉事於火。彼事火已，尊重敬順善將護之，而不生於如是之心：『我供養火，尊重讚歎善將護故，

【現代漢語翻譯】現代漢語譯本：真實的知識也是虛妄的。菩薩能夠像這樣如實地善知。善男子！譬如善於變幻的幻術師或幻術師的弟子，他們變幻出各種各樣的四種軍隊等事物，即像兵、馬兵、車兵、步兵，有智慧的人看到這些不會感到恐懼。為什麼呢？因為他們清楚地知道這些都是虛妄的幻術所製造出來的，是爲了迷惑眾生而顯現的。善男子！菩薩也像這樣觀察色法是無常的，觀察到無常之後，心中不會產生恐懼的想法。為什麼呢？因為他們如實地知道色法是虛妄產生的，菩薩能夠像這樣如實地善知。受、想、行、識也都是無常的，觀察到無常之後，心中不會對識產生恐懼。為什麼呢？因為他們如實地知道識是虛妄產生的，菩薩能夠像這樣如實地善知。善男子！菩薩像這樣觀察法，順應法理。

這時，凈無垢寶月王光菩薩摩訶薩（Bodhisattva Jina-vimala-ratna-candra-prabha，意為凈無垢寶月王光菩薩）對佛說：『世尊！菩薩如何觀察色法是無常的，卻不離開色法而談論法界（Dharmadhatu，意為一切法的本性或境界），證悟法界，修習法界，並且以智慧的力量如實地證知一切諸法呢？』

這時，世尊告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！爲了你的提問，我現在說個比喻。善男子！譬如世間有智慧的人持有各種毒藥。持有毒藥后，他們或者煎熬，或者混合其他藥物。混合其他藥物后，爲了財利而炫耀售賣，卻不自己食用。為什麼呢？因為他們思惟：『不要讓我自己因為這個原因而喪命。』善男子！菩薩摩訶薩的心傾向於涅槃（Nirvana，意為寂滅、解脫），心滋潤于涅槃，心流入涅槃，心正直地趨向涅槃，菩薩摩訶薩卻不證入涅槃。為什麼呢？菩薩思惟：『不要讓我自己因為這個原因而退轉菩提（Bodhi，意為覺悟）。』再次，善男子！我再說個比喻。善男子！譬如有人侍奉火。他侍奉火后，尊重、恭敬、順從、善加守護它，卻不生起這樣的想法：『我供養火，尊重讚歎，善加守護，

【English Translation】 English version: Real knowledge is also illusory. Bodhisattvas thus truly understand this well. Good man! For example, a skilled illusionist or a disciple of an illusionist can create various things like four types of armies, namely elephant troops, horse troops, chariot troops, and infantry. A wise person, seeing these, does not feel fear. Why? Because they clearly know that these are created by illusory magic, deceiving sentient beings by appearing as such. Good man! Bodhisattvas also observe form as impermanent in this way. Having observed impermanence, they do not generate thoughts of fear. Why? Because they truly know that form arises from illusion. Bodhisattvas thus truly understand this well. Sensation, perception, mental formations, and consciousness are all impermanent. Having observed impermanence, they do not generate fear towards consciousness. Why? Because they truly know that consciousness arises from illusion. Bodhisattvas thus truly understand this well. Good man! Bodhisattvas observe the Dharma in accordance with the Dharma.

At that time, Bodhisattva Jina-vimala-ratna-candra-prabha (Pure Immaculate Jewel Moon King Light Bodhisattva) said to the Buddha: 'World Honored One! How does a Bodhisattva observe form as impermanent, yet not depart from form while speaking of the Dharmadhatu (the realm of Dharma, the nature of all things), realizing the Dharmadhatu, practicing the Dharmadhatu, and truly knowing all dharmas with the power of wisdom?'

At that time, the World Honored One said to Bodhisattva Jina-vimala-ratna-candra-prabha: 'Good man! For the sake of your question, I will now give an analogy. Good man! For example, in the world, a wise person possesses various poisons. Having possessed the poisons, they either boil them, or mix them with other medicines. Having mixed them with other medicines, they display and sell them for profit, but do not consume them themselves. Why? Because that person thinks: 'I must not let my life be ended by this cause.' Good man! The mind of a Bodhisattva Mahasattva is inclined towards Nirvana (liberation, extinction), the mind is nourished by Nirvana, the mind flows into Nirvana, the mind directly approaches Nirvana, yet the Bodhisattva Mahasattva does not realize Nirvana. Why? The Bodhisattva thinks: 'I must not let myself regress from Bodhi (enlightenment) because of this cause.' Furthermore, good man! I will give another analogy. Good man! For example, someone serves fire. Having served the fire, they respect, revere, obey, and carefully protect it, but they do not generate such a thought: 'Because I offer to the fire, respect and praise it, and carefully protect it,'

二手捉之。』何以故？彼人作念：『勿令我身由此因緣身苦心惱。』善男子！菩薩摩訶薩雖心順向涅槃、心潤向涅槃、心潤向涅槃流、心正取向涅槃、順向涅槃岸，而彼菩薩不證涅槃。何以故？菩薩思惟：『勿令我身以此因緣退菩提智。』」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！如我解佛所說法義，菩薩應當常住世間。」

佛言：「善男子！如是如是！菩薩常應住於世間。」

時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩住於世間，而不為世間法之所染？」

佛言：「善男子！我今為汝以譬喻說。善男子！譬如有人善解方便捉諸禽獸，以咒力故共毒蛇戲捉諸毒蛇，若含若磨種種弄之，而終不以弄蛇因緣被害命終。何以故？以有善巧咒術力故。善男子！菩薩摩訶薩住於世間行世間法，以有善巧大智方便咒術力故，共諸煩惱惡毒藥戲、弄煩惱蛇，而不為彼煩惱因緣退于菩提。何以故？菩薩成就善巧方便智慧力故。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！甚奇世尊、奇哉善逝、最難有世尊、最難有善逝。世尊！是諸菩薩摩訶薩雖心向涅槃而不證涅槃，雖在世間而不為世法之所染污。世尊！我今歸依諸菩薩。世尊！若有善男子善女人得聞如此菩薩行已生歡

【現代漢語翻譯】現代漢語譯本：『就像有人用手去抓取一樣。』為什麼呢？因為那個人會想：『不要讓我的身體因為這個原因而遭受痛苦和煩惱。』善男子！菩薩摩訶薩雖然心向涅槃、心傾向涅槃、心流入涅槃、心正直地趨向涅槃、順著涅槃的彼岸，但是這位菩薩卻不證得涅槃。為什麼呢？菩薩會思考：『不要讓我的身體因為這個原因而退失菩提智慧。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！依我理解佛所說的法義，菩薩應當常住在世間。』佛說：『善男子！是這樣的，是這樣的！菩薩應當常住在世間。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！菩薩如何住在世間，而不被世間法所污染呢？』佛說：『善男子！我現在為你用譬喻來說明。善男子！譬如有人善於運用方便法門捕捉各種禽獸，因為有咒語的力量，可以和毒蛇嬉戲，抓弄毒蛇，或者含在嘴裡，或者用手摩擦，用各種方式玩弄它們，但最終不會因為玩弄毒蛇而喪命。為什麼呢？因為他有巧妙的咒術力量。善男子！菩薩摩訶薩住在世間，行世間法，因為有巧妙的大智慧方便咒術力量，可以和各種煩惱惡毒的藥嬉戲，玩弄煩惱的毒蛇，而不會因為這些煩惱而退失菩提。為什麼呢？因為菩薩成就了巧妙方便的智慧力量。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！您真是太奇特了，世尊！善逝（如來）您真是太奇特了，世尊！您是世間最難得的，善逝您是世間最難得的。世尊！這些菩薩摩訶薩雖然心向涅槃卻不證得涅槃，雖然身處世間卻不被世間法所污染。世尊！我現在歸依這些菩薩。世尊！如果有善男子、善女人聽聞了這樣的菩薩行，已經生起了歡喜心，'

【English Translation】 English version: 『Just like someone would grab it with their hand.』 Why is that? Because that person would think: 『Do not let my body suffer pain and distress because of this reason.』 Good man! Although a Bodhisattva Mahasattva』s mind is directed towards Nirvana, inclined towards Nirvana, flowing towards Nirvana, rightly heading towards Nirvana, and moving towards the shore of Nirvana, that Bodhisattva does not attain Nirvana. Why is that? The Bodhisattva thinks: 『Do not let my body lose Bodhi wisdom because of this reason.』 At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said to the Buddha: 『World Honored One! As I understand the Dharma taught by the Buddha, Bodhisattvas should always dwell in the world.』 The Buddha said: 『Good man! It is so, it is so! Bodhisattvas should always dwell in the world.』 At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said to the Buddha: 『World Honored One! How can Bodhisattvas dwell in the world without being defiled by worldly dharmas?』 The Buddha said: 『Good man! I will now explain it to you with a metaphor. Good man! For example, there is someone who is skilled in using expedient means to capture various birds and beasts. Because of the power of mantras, they can play with poisonous snakes, grabbing and handling them, or holding them in their mouths, or rubbing them with their hands, playing with them in various ways, but ultimately they will not lose their lives because of playing with snakes. Why is that? Because they have the power of skillful mantras. Good man! Bodhisattva Mahasattvas dwell in the world, practicing worldly dharmas, because they have the power of skillful great wisdom and expedient mantras, they can play with various afflictions and poisonous medicines, playing with the poisonous snakes of afflictions, and they will not lose Bodhi because of these afflictions. Why is that? Because Bodhisattvas have achieved the power of skillful expedient wisdom.』 At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said to the Buddha: 『World Honored One! You are truly amazing, World Honored One! Sugata (Tathagata) you are truly amazing, World Honored One! You are the most rare in the world, Sugata you are the most rare in the world. World Honored One! These Bodhisattva Mahasattvas, although their minds are directed towards Nirvana, do not attain Nirvana, and although they are in the world, they are not defiled by worldly dharmas. World Honored One! I now take refuge in these Bodhisattvas. World Honored One! If any good man or good woman hears of such Bodhisattva practices and has already generated joy,』

喜心者，彼人過去種諸善根。何以故？若聞此法門乃至一彈指頃生希有心，世尊！彼諸善男子善女人已為如來之所記也。何以故？聞此法門至心諦聽故。」

佛言：「善男子！如是如是！」

說此法門時，五百比丘得無漏心。得無漏心已從座而起，整服右肩，右膝著地合掌向佛，白言：「世尊！世尊諸菩薩可以正恭敬善逝，可以禮敬諸菩薩。」

佛言：「諸比丘！如是如是。善男子！菩薩摩訶薩如是觀法順法，名為菩薩觀法順法。」

爾時世尊為顯此義，偈重說言：

「應敬大智慧，　　應敬大無畏，　應敬正服者，　　應敬佛所生，　以方便力故，　　智慧善巧故，　超過聲聞地，　　菩薩大智慧。　善知諸陰虛，　　生滅不定故，　見世間火然，　　是故不證滅。

「善男子！如是名為菩薩摩訶薩觀法順法。善男子！云何菩薩摩訶薩離慢、大慢？善男子！所言慢者生如是心：『我今所有，若家若姓若色，及以種種金銀珍寶諸寶藏等，像兵馬兵車兵步兵，不劣他人。』若人如是起憍慢心，是名為慢，以其不生恭敬心故。善男子！何者大慢？善男子！若有菩薩作如是念：『唯我若家若姓若色，若金銀寶藏，像兵馬兵車兵步兵，勝於他人。』是故不生恭敬之心，是名大慢。

【現代漢語翻譯】現代漢語譯本：『心生歡喜的人，是因為他們過去種下了各種善根。為什麼這麼說呢？如果聽聞這個法門，哪怕只是一彈指的時間，心中生起稀有難得的想法，世尊！這些善男子善女人就已經被如來所記別了。為什麼呢？因為他們聽聞這個法門時，能夠至誠專心地聽。』佛說：『善男子，是這樣的，是這樣的！』當宣說這個法門的時候，五百位比丘證得了無漏心。證得無漏心后，他們從座位上站起來，整理好衣服，露出右肩，右膝跪地，合掌向佛，說道：『世尊！世尊，諸位菩薩可以以正恭敬的態度對待善逝（如來的別稱），可以禮敬諸位菩薩。』佛說：『諸位比丘，是這樣的，是這樣的。善男子，菩薩摩訶薩這樣觀察法、順應法，就叫做菩薩觀察法、順應法。』這時，世尊爲了闡明這個道理，用偈頌再次說道：『應當尊敬具有大智慧的人，應當尊敬具有大無畏的人，應當尊敬行為端正的人，應當尊敬佛所生的人，因為他們以方便的力量，以智慧的善巧，超越了聲聞的境界，菩薩具有大智慧。他們善於瞭解諸陰（五蘊）的虛幻，知道它們生滅不定，看到世間如火燃燒，所以不證入寂滅。』『善男子，這叫做菩薩摩訶薩觀察法、順應法。善男子，什麼是菩薩摩訶薩遠離慢、大慢呢？善男子，所謂的慢，是指生起這樣的想法：『我現在的擁有，無論是家世、姓氏、容貌，還是各種金銀珍寶等寶藏，以及象兵、馬兵、車兵、步兵，都不比別人差。』如果有人這樣生起驕慢心，就叫做慢，因為他沒有生起恭敬心。善男子，什麼叫做大慢呢？善男子，如果有菩薩這樣想：『只有我的家世、姓氏、容貌，以及金銀寶藏，像兵、馬兵、車兵、步兵，勝過其他人。』因此不生起恭敬之心，這就叫做大慢。

【English Translation】 English version: 'Those who have joyful hearts, it is because they have planted various good roots in the past. Why is that? If they hear this Dharma gate, even for the time of a finger snap, and a rare and precious thought arises in their minds, World Honored One! These good men and good women have already been predicted by the Tathagata. Why is that? Because when they hear this Dharma gate, they listen with utmost sincerity and focus.' The Buddha said, 'Good man, it is so, it is so!' When this Dharma gate was being spoken, five hundred Bhikkhus attained the unconditioned mind. Having attained the unconditioned mind, they rose from their seats, adjusted their robes, bared their right shoulders, knelt on their right knees, and with palms joined, faced the Buddha and said, 'World Honored One! World Honored One, the Bodhisattvas can treat the Sugata (another name for the Tathagata) with proper respect, and can pay homage to the Bodhisattvas.' The Buddha said, 'Bhikkhus, it is so, it is so. Good man, when a Bodhisattva Mahasattva observes the Dharma and accords with the Dharma in this way, it is called a Bodhisattva observing the Dharma and according with the Dharma.' At that time, the World Honored One, in order to clarify this meaning, spoke again in verse: 'One should respect those with great wisdom, one should respect those with great fearlessness, one should respect those who are righteous, one should respect those born of the Buddha, because they, through the power of skillful means, through the skillful wisdom, have surpassed the realm of the Sravakas, the Bodhisattvas have great wisdom. They are skilled in understanding the illusory nature of the Skandhas (five aggregates), knowing that they are impermanent in arising and ceasing, seeing the world ablaze like fire, therefore they do not enter into extinction.' 'Good man, this is called a Bodhisattva Mahasattva observing the Dharma and according with the Dharma. Good man, how does a Bodhisattva Mahasattva depart from conceit and great conceit? Good man, what is called conceit is when one gives rise to such a thought: 『My possessions, whether it be family, lineage, appearance, or various treasures of gold, silver, and jewels, as well as elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, are not inferior to others.』 If a person gives rise to such an arrogant mind, it is called conceit, because they do not give rise to a respectful mind. Good man, what is called great conceit? Good man, if a Bodhisattva thinks like this: 『Only my family, lineage, appearance, as well as gold, silver, and jewel treasures, elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, are superior to others.』 Therefore, they do not give rise to a respectful mind, this is called great conceit.'

善男子！如是憍慢及以大慢！菩薩摩訶薩悉已舍離。善男子！菩薩摩訶薩如是離慢離於大慢。」

爾時世尊為顯此義，偈重說言：

「離慢離大慢，　　常行慈悲心，　以彼潤心故，　　於世不放逸。　雖行乞食事，　　諸菩薩大事，　說義利益事，　　若諸天及人。

「善男子！云何菩薩摩訶薩善解如來秘密之教？善男子！菩薩摩訶薩于諸經中所有隱覆甚深密義，于彼說中如實善知。善男子！何等是為如來密教？善男子！我記聲聞得阿耨多羅三藐三菩提者，此不應爾。如言阿難我患背痛，此不應爾。語諸比丘我今老弊，汝可為我推覓侍者，此不應爾。語目連言，汝可往問耆婆醫王，我所有患當服何藥，此不應爾。善男子！如來處處逐諸外道論義捔勝，此不應爾。善男子！佉陀羅刺刺如來足，此不應爾。善男子！如來又說提婆達多是我宿怨，常相隨逐求覓我便，此不應爾。善男子！如來昔日入舍衛城，于奢犁耶婆羅門村周遍乞食空缽而出，此不應爾。善男子！旃遮摩那毗孫陀梨木器合腹以謗如來！亦不應爾。善男子！如來昔在毗蘭多國受毗蘭若婆羅門請，三月安居而食麥者，此不應爾。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！此向所說當云何取？世尊！何故記諸聲聞得阿耨多

【現代漢語翻譯】現代漢語譯本：『善男子！』像這樣的驕慢和更大的驕慢，菩薩摩訶薩都已經完全捨棄了。『善男子！』菩薩摩訶薩就是這樣遠離驕慢，遠離更大的驕慢。

這時，世尊爲了闡明這個道理，用偈頌再次說道：

『遠離驕慢，遠離大驕慢，常常懷著慈悲之心，因為慈悲滋潤內心，所以在世間不放縱懈怠。雖然行乞食，但做的是菩薩的大事，宣說佛法利益眾生，無論是天人還是凡人。』

『善男子！』什麼是菩薩摩訶薩善於理解如來秘密的教誨呢？『善男子！』菩薩摩訶薩對於各種經典中所有隱藏的、深奧的含義，在這些教義的闡述中能夠如實地理解。『善男子！』什麼是如來的秘密教誨呢？『善男子！』我（如來）記述聲聞（shravaka，指聽聞佛陀教誨而修行的人）能夠獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟），這不應該這樣說。比如，說阿難（Ananda，佛陀的十大弟子之一）說我背痛，這不應該這樣說。告訴眾比丘（bhiksu，出家修行的男性佛教徒）說我現在老了，你們可以為我尋找侍者，這不應該這樣說。告訴目連（Maudgalyayana，佛陀的十大弟子之一）說，你可以去問耆婆（Jivaka，古印度名醫）醫王，我得了什麼病應該吃什麼藥，這不應該這樣說。『善男子！』如來到處和外道辯論，爭論勝負，這不應該這樣說。『善男子！』佉陀羅刺（khadira，一種樹木）刺傷如來的腳，這不應該這樣說。『善男子！』如來又說提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）是我前世的仇敵，常常跟隨我，尋找機會加害我，這不應該這樣說。『善男子！』如來過去進入舍衛城（Shravasti，古印度城市），在奢犁耶（Shaliya）婆羅門（Brahmana，古印度祭司階層）村莊周圍乞食，空缽而出，這不應該這樣說。『善男子！』旃遮摩那（Cincha-manavika，一位外道女）用木器綁在腹部來誹謗如來，這也不應該這樣說。『善男子！』如來過去在毗蘭多（Veranja）國接受毗蘭若（Veranja）婆羅門的邀請，安居三個月而吃麥子，這不應該這樣說。

這時，凈無垢寶月王光菩薩摩訶薩（Vimalanirmala-ratnacandra-raja-prabha Bodhisattva Mahasattva）對佛說：『世尊！』剛才所說的這些應該如何理解呢？『世尊！』為什麼記述聲聞能夠獲得阿耨多羅三藐三菩提呢？

【English Translation】 English version: 『Good man! Such arrogance and great arrogance, Bodhisattva Mahasattvas have completely abandoned. 『Good man!』 Bodhisattva Mahasattvas are thus free from arrogance and great arrogance.』

At that time, the World Honored One, in order to clarify this meaning, spoke again in verse:

『Free from arrogance, free from great arrogance, always practice a heart of loving-kindness and compassion. Because compassion nourishes the heart, one is not negligent in the world. Although one goes for alms, one does the great deeds of a Bodhisattva, speaking the Dharma to benefit all beings, whether they are gods or humans.』

『Good man! How does a Bodhisattva Mahasattva understand the secret teachings of the Tathagata? 『Good man!』 Bodhisattva Mahasattvas truly understand the hidden and profound meanings in all the sutras, as they are explained. 『Good man!』 What are the secret teachings of the Tathagata? 『Good man!』 I (the Tathagata) record that the Shravakas (those who practice by hearing the Buddha's teachings) attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), this should not be so. For example, saying that Ananda (one of the Buddha's ten great disciples) said that my back hurts, this should not be so. Telling the Bhikshus (monks) that I am now old, you can find a caretaker for me, this should not be so. Telling Maudgalyayana (one of the Buddha's ten great disciples) that you can go ask the physician Jivaka (a famous physician in ancient India), what medicine I should take for my illness, this should not be so. 『Good man!』 The Tathagata everywhere arguing with non-Buddhists, competing for victory, this should not be so. 『Good man!』 A Khadira thorn (a type of tree) piercing the Tathagata's foot, this should not be so. 『Good man!』 The Tathagata also said that Devadatta (the Buddha's cousin who later betrayed him) is my enemy from a past life, always following me, seeking opportunities to harm me, this should not be so. 『Good man!』 The Tathagata once entered Shravasti (an ancient Indian city), begging for alms around the village of Shaliya (a Brahmin village), and came out with an empty bowl, this should not be so. 『Good man!』 Cincha-manavika (a non-Buddhist woman) using a wooden bowl tied to her belly to slander the Tathagata, this should not be so. 『Good man!』 The Tathagata once stayed in the country of Veranja, accepting the invitation of the Brahmin of Veranja, staying for three months and eating barley, this should not be so.』

At that time, Vimalanirmala-ratnacandra-raja-prabha Bodhisattva Mahasattva said to the Buddha: 『World Honored One! How should we understand what was just said? 『World Honored One!』 Why is it recorded that Shravakas attain Anuttara-samyak-sambodhi?』

羅三藐三菩提？」

佛言：「善男子！我記聲聞得阿耨多羅三藐三菩提者，以見聲聞有佛性故。」

時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！此諸聲聞斷諸有漏離於三有，生分已斷而有性故，為如來授阿耨多羅三藐三菩提記者，此事云何？」

佛言：「善男子！我今為汝說于譬喻。善男子！譬如灌頂轉輪聖王具足千子，隨最大者授其王位。然彼輪王以子根鈍，應初教者而中教之，應中教者而後教之，一切工巧咒術等事。然是王子以根鈍故，應初學者而中學之，應中學者而後學之。善男子！于意云何？彼輪王子如是學已，豈可非是王正子耶？」

時凈無垢寶月王光菩薩摩訶薩言：「不也，世尊！不爾，善逝！是真王子。」

佛言：「善男子！菩薩摩訶薩亦復如是，以根鈍故，應初學者而中學之，應中學者而後學之，如是依觀眾生五陰滅諸煩惱，煩惱滅已然後得成阿耨多羅三藐三菩提。善男子！于意云何？彼諸聲聞以此因緣得成正覺，豈可得言聲聞不得成正覺耶？」

時凈無垢寶月王光菩薩摩訶薩言：「如是世尊！我曾不見若人若天、若魔若梵，是等眾中而有能說聲聞不得成正覺者。若有能說無有是處，除一闡提。」

爾時如來告凈無垢寶月王光菩薩摩訶薩言：「善男

【現代漢語翻譯】現代漢語譯本：『阿耨多羅三藐三菩提』（無上正等正覺）嗎？」佛說：『善男子！我記說聲聞能得阿耨多羅三藐三菩提，是因為我看到聲聞具有佛性。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！這些聲聞斷除了所有有漏的煩惱，脫離了三有（欲界、色界、無色界），生死之分已經斷絕，但因為他們具有佛性，如來就為他們授記阿耨多羅三藐三菩提，這件事是為什麼呢？』佛說：『善男子！我現在為你打個比喻。善男子！譬如灌頂的轉輪聖王，有千個兒子，他會把王位傳給其中最年長的。然而，這位輪王因為兒子的根器遲鈍，應該先教的卻放到中間教，應該中間教的卻放到後面教，包括一切工巧、咒術等事情。然而，這些王子因為根器遲鈍，應該先學的卻放到中間學，應該中間學的卻放到後面學。善男子！你認為如何？這些輪王的王子這樣學習之後，難道就不是真正的王子了嗎？』這時，凈無垢寶月王光菩薩摩訶薩說：『不是的，世尊！不是這樣的，善逝！他們是真正的王子。』佛說：『善男子！菩薩摩訶薩也是如此，因為根器遲鈍，應該先學的卻放到中間學，應該中間學的卻放到後面學，這樣觀察眾生的五陰（色、受、想、行、識）而滅除各種煩惱，煩惱滅除之後才能成就阿耨多羅三藐三菩提。善男子！你認為如何？這些聲聞因為這個因緣而成就正覺，難道可以說聲聞不能成就正覺嗎？』這時，凈無垢寶月王光菩薩摩訶薩說：『正是這樣，世尊！我從未見過任何人、天人、魔、梵天等眾生中，有誰能說聲聞不能成就正覺。如果有誰這樣說，那是不可能的，除非是一闡提（斷絕善根的人）。』這時，如來告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！』

【English Translation】 English version: 'Anuttara-samyak-sambodhi' (Unsurpassed Perfect Enlightenment)?」 The Buddha said, 'Good man! I predict that Sravakas (Hearers) will attain Anuttara-samyak-sambodhi because I see that Sravakas have Buddha-nature.' Then, the Bodhisattva Mahasattva, Pure Immaculate Moon King Light, said to the Buddha, 'World Honored One! These Sravakas have severed all defiled outflows, have departed from the three realms of existence (desire realm, form realm, formless realm), and their cycle of birth has been cut off. Yet, because they possess Buddha-nature, the Tathagata (Thus Come One) predicts that they will attain Anuttara-samyak-sambodhi. Why is this so?' The Buddha said, 'Good man! I will now give you an analogy. Good man! It is like a Chakravartin (Wheel-Turning King) who has been crowned and has a thousand sons. He will bestow the kingship upon the eldest. However, because the king's sons are of dull faculties, what should be taught first is taught in the middle, and what should be taught in the middle is taught later, including all crafts, mantras, and other matters. Yet, because these princes are of dull faculties, what should be learned first is learned in the middle, and what should be learned in the middle is learned later. Good man! What do you think? After these princes of the Wheel-Turning King have learned in this way, can they not be considered true princes?' Then, the Bodhisattva Mahasattva, Pure Immaculate Moon King Light, said, 'No, World Honored One! It is not so, Sugata (Well-Gone One)! They are true princes.' The Buddha said, 'Good man! Bodhisattvas Mahasattvas are also like this. Because their faculties are dull, what should be learned first is learned in the middle, and what should be learned in the middle is learned later. In this way, they observe the five skandhas (form, feeling, perception, mental formations, consciousness) of sentient beings and extinguish all afflictions. After the afflictions are extinguished, they can then attain Anuttara-samyak-sambodhi. Good man! What do you think? These Sravakas, because of this cause and condition, attain Right Enlightenment. Can it be said that Sravakas cannot attain Right Enlightenment?' Then, the Bodhisattva Mahasattva, Pure Immaculate Moon King Light, said, 'It is so, World Honored One! I have never seen any person, deva (god), Mara (demon), or Brahma (creator god), among these beings, who could say that Sravakas cannot attain Right Enlightenment. If anyone were to say so, it would be impossible, except for an Icchantika (one who has severed their roots of goodness).' At that time, the Tathagata said to the Bodhisattva Mahasattva, Pure Immaculate Moon King Light, 'Good man!'

子！我今為汝更說譬喻。善男子！利根菩薩住第十地，除二無我坐道場者。為除故坐？不除坐耶？」

時凈無垢寶月王光菩薩摩訶薩言：「世尊！已除故坐，世尊！已除故坐，善逝！」

佛言：「善男子！彼利根者以此因緣，豈可不得成正覺耶？」

時凈無垢寶月王光菩薩摩訶薩言：「得成，世尊！得成，善逝！」

爾時如來告凈無垢寶月王光菩薩摩訶薩言：「善男子！此處亦如是。」

爾時凈無垢寶月王光菩薩摩訶薩言：「世尊！如來何故昔告阿難我患背痛？」

佛言：「善男子！我觀後世，憐愍眾生作如是說，言我背痛，令諸病者作如是知，佛金剛身尚有背痛，何況我等及其餘者。以是事故我說此言。而諸愚人如實取之，謂佛有病有背痛等，則便自壞亦令他壞。」

如來複告凈無垢寶月王光菩薩摩訶薩言：「善男子！我于昔日告比丘言，我今老弊，汝可為我推覓侍者。善男子！我說此言亦為憐愍念後世故，作如是說。為令後世聲聞弟子，年老朽弊應須給侍，故說此言，我今老弊須覓侍者。令未來世如是知已不生退轉，以是義故我說此言，我今老弊汝可為我推覓侍者。而諸愚人如實取之，如來老弊故須侍者。

「善男子！云何當知？佛告目連，令到耆婆大醫王所

【現代漢語翻譯】現代漢語譯本：『子！我現在為你再說一個比喻。善男子！根性銳利的菩薩住在第十地，除了爲了去除二種無我而坐在道場之外。是爲了去除而坐？還是不去除而坐呢？』當時，凈無垢寶月王光菩薩摩訶薩說：『世尊！是爲了已經去除而坐。世尊！是爲了已經去除而坐，善逝！』佛說：『善男子！那些根性銳利的人，因為這個因緣，難道不能成就正覺嗎？』當時，凈無垢寶月王光菩薩摩訶薩說：『能夠成就，世尊！能夠成就，善逝！』這時，如來告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！這裡也是這樣。』當時，凈無垢寶月王光菩薩摩訶薩說：『世尊！如來為什麼以前告訴阿難說我背痛呢？』佛說：『善男子！我觀察後世，憐憫眾生才這樣說，說我背痛，讓那些生病的人知道，佛的金剛身尚且有背痛，何況我們以及其他人呢？因為這個緣故我才說這話。而那些愚笨的人卻如實地理解，認為佛有病有背痛等，這樣就自己毀壞也讓別人毀壞。』如來又告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！我以前告訴比丘說，我現在老了衰弱了，你們可以為我尋找侍者。善男子！我說這話也是爲了憐憫後世，才這樣說的。爲了讓後世的聲聞弟子，年老衰弱時應該需要侍奉，所以才說這話，我現在老了衰弱了需要尋找侍者。讓未來世的人知道后不生退轉，因為這個意義我才說這話，我現在老了衰弱了你們可以為我尋找侍者。而那些愚笨的人卻如實地理解，認為如來老了衰弱了所以需要侍者。』『善男子！應當如何知道呢？佛告訴目連（Maudgalyayana，佛陀的弟子，以神通著稱），讓他到耆婆（Jivaka，古印度名醫）大醫王那裡去。』

【English Translation】 English version: 'Son! I will now give you another analogy. Good man! A Bodhisattva of sharp faculties, dwelling in the tenth stage, sits in the place of enlightenment, except for the purpose of removing the two forms of no-self. Does he sit to remove them, or does he sit without removing them?' At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said: 'World Honored One! He sits having already removed them. World Honored One! He sits having already removed them, Sugata!' The Buddha said: 'Good man! Those of sharp faculties, because of this cause, how could they not attain complete enlightenment?' At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said: 'They can attain it, World Honored One! They can attain it, Sugata!' Then, the Tathagata said to the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light: 'Good man! It is the same here.' At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said: 'World Honored One! Why did the Tathagata formerly tell Ananda that he had a backache?' The Buddha said: 'Good man! I observed future generations, and out of compassion for sentient beings, I spoke like that, saying I had a backache, so that those who are sick would know that even the Buddha's diamond body can have a backache, let alone us and others. It is for this reason that I said these words. But those foolish people take it literally, thinking that the Buddha is sick and has a backache, thus they destroy themselves and cause others to be destroyed.' The Tathagata again said to the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light: 'Good man! I formerly told the Bhikkhus that I am now old and weak, and you should find a caretaker for me. Good man! I said these words also out of compassion for future generations, and spoke like that. In order to let future Sravaka disciples know that when they are old and weak, they should need care, therefore I said these words, I am now old and weak and need to find a caretaker. So that future generations will know this and not regress, for this reason I said these words, I am now old and weak, you can find a caretaker for me. But those foolish people take it literally, thinking that the Tathagata is old and weak and therefore needs a caretaker.' 'Good man! How should one know? The Buddha told Maudgalyayana (a disciple of the Buddha known for his supernatural powers), to go to the great physician Jivaka (a famous physician in ancient India).'

問服藥法。善男子！此亦是我憐愍後世故作是說。有諸聲聞假藥將身，彼當憶我佛金剛身猶尚服藥，何況我等及其餘者。以是事故我說此言，汝到耆婆大醫王所問服藥法。而諸愚人如實取之，謂如來身是病患身。善男子！如來昔告目連比丘，令彼目連問耆婆藥。耆婆無容故不正答，唯作是言，但當服蘇但當服蘇。然是如來示業果報，令諸弟子聞當憶知而不退還。

「善男子！如來處處逐諸外道尼乾子等捔勝論義。此事云何？善男子！我觀後世愍念眾生故作是事，令彼眾生作如是知，諸佛如來正真正覺尚有怨家，何況我等及其餘者。而諸愚人如實取之，謂佛如來實有怨家。善男子！轉輪聖王以少福故尚無怨家，何故如來成就無量無邊功德。

「善男子，佉陀羅刺刺如來足，是事云何？善男子！如來示現業果報故，令未來世作如是知，如來成就無量功德而有業報，何況我等及其餘者。以是因緣令彼息惡，復為因緣我作是說，有是業報。而諸愚人如實取之，佉陀羅刺刺如來足。」

時凈無垢寶月王光菩薩摩訶薩言：「世尊！提婆達多是佛宿怨覓如來便。」

佛言：「善男子！若無提婆善知識者，終不得知如來具有無量功德。善男子！提婆達多是善知識，共我諍勝現作怨家，得顯如來無量功德。善男

【現代漢語翻譯】現代漢語譯本問關於服藥的方法。善男子！這也是我憐憫後世眾生而說的。有些聲聞弟子會用藥物來調理身體，他們應當記得我佛陀金剛之身尚且需要服藥，更何況我們和其他人呢。因此我才這樣說，你們應該去請教耆婆（Jivaka，佛陀時代的著名醫生）大醫王關於服藥的方法。但是那些愚笨的人卻真的這樣理解，認為如來的身體是患病的身體。善男子！如來過去曾告訴目連（Maudgalyayana，佛陀的十大弟子之一）比丘，讓他去問耆婆關於藥物的事情。耆婆沒有辦法正面回答，只是說，『應當服用酥油，應當服用酥油。』這實際上是如來爲了展示業報的道理，讓弟子們聽了之後能夠記住而不退轉。善男子！如來在各處與外道尼乾子（Nigantha，古印度耆那教的修行者）等人辯論，爭論勝負。這是為什麼呢？善男子！我觀察到後世，憐憫眾生，所以才這樣做，讓那些眾生知道，諸佛如來這樣真正覺悟的人尚且有怨家，更何況我們和其他人呢。但是那些愚笨的人卻真的這樣理解，認為佛陀如來真的有怨家。善男子！轉輪聖王（Chakravartin，傳說中統治世界的理想君主）因為福報少尚且沒有怨家，為什麼如來成就了無量無邊的功德反而有怨家呢？善男子，佉陀羅刺（Khadira，一種樹木）的刺扎到如來的腳，這是為什麼呢？善男子！如來是爲了展示業報的道理，讓未來世的人知道，如來成就了無量功德尚且有業報，更何況我們和其他人呢。因為這個因緣，讓他們停止作惡，也因為這個因緣，我才說有業報。但是那些愚笨的人卻真的這樣理解，認為佉陀羅刺真的扎到瞭如來的腳。這時，凈無垢寶月王光菩薩摩訶薩（Vimalaprabha-ratnacandra-raja-prabha Bodhisattva Mahasattva，菩薩名號）說：『世尊！提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）是佛陀前世的仇敵，一直在尋找機會加害如來。』佛陀說：『善男子！如果沒有提婆達多這樣的善知識，就永遠無法知道如來具有無量功德。善男子！提婆達多是善知識，他與我爭論勝負，表現出是我的仇敵，才能顯現如來的無量功德。善男子！'

【English Translation】 English version Asked about the method of taking medicine. Good man! This is also what I say out of compassion for future generations. Some Sravakas (hearers, disciples) use medicine to care for their bodies, they should remember that even my Buddha's Vajra (diamond) body still needs medicine, let alone us and others. Therefore, I say this, you should go to the great physician Jivaka (a famous physician in the Buddha's time) to ask about the method of taking medicine. But those foolish people take it literally, thinking that the Tathagata's (Buddha's) body is a sick body. Good man! The Tathagata once told the Bhikkhu Maudgalyayana (one of the Buddha's ten great disciples), asking him to inquire about medicine from Jivaka. Jivaka had no way to answer directly, only saying, 'One should take ghee, one should take ghee.' This is actually the Tathagata demonstrating the principle of karmic retribution, so that the disciples, upon hearing it, will remember it and not regress. Good man! The Tathagata debates and argues for victory with the Niganthas (Jain ascetics in ancient India) and other heretics in various places. Why is this? Good man! I observe future generations and have compassion for sentient beings, so I do this to let those sentient beings know that even the truly enlightened Buddhas and Tathagatas have enemies, let alone us and others. But those foolish people take it literally, thinking that the Buddha Tathagata really has enemies. Good man! A Chakravartin (a legendary ideal ruler of the world) has no enemies because of his small blessings, why does the Tathagata, who has achieved immeasurable merits, have enemies? Good man, a Khadira (a type of tree) thorn pricked the Tathagata's foot, why is this? Good man! The Tathagata is demonstrating the principle of karmic retribution, letting people of future generations know that even the Tathagata, who has achieved immeasurable merits, still has karmic retribution, let alone us and others. Because of this cause, they will stop doing evil, and because of this cause, I say that there is karmic retribution. But those foolish people take it literally, thinking that a Khadira thorn really pricked the Tathagata's foot. At this time, the Bodhisattva Mahasattva Vimalaprabha-ratnacandra-raja-prabha (a Bodhisattva's name) said: 'World Honored One! Devadatta (the Buddha's cousin who later betrayed him) is the Buddha's enemy from a previous life, always seeking opportunities to harm the Tathagata.' The Buddha said: 'Good man! If there were no good teacher like Devadatta, one would never know that the Tathagata possesses immeasurable merits. Good man! Devadatta is a good teacher, he argues with me for victory, appearing as my enemy, so that the immeasurable merits of the Tathagata can be revealed. Good man!'

子！提婆達多善友知識，在於宮內語阿阇世王令害如來，時王故放護財象王令滅如來。善男子！如來見象即調伏之。爾時無量無邊眾生見象調伏生奇特心，即生正信歸依三寶，所謂佛寶法寶僧寶，顯三寶故。善男子！如此之事應如是知。提婆達多是善知識，久來隨逐示現怨家。而諸愚人如實取之，作如是言，提婆達多是害佛者是怨家者。善男子！乃至過去五百世中所生之處，提婆達多是善知識，示怨家事悉是示現顯諸菩薩，及顯如來無量功德。而諸愚人如實取之，提婆達多是害佛者是怨家者。以是不善取義因緣墮三塗中，所謂地獄、餓鬼、畜生諸苦惱處。何以故？善男子！提婆達多善知識者，善修無量諸勝功德，善修善根，親近諸佛宿殖德本，心向大乘、順向大乘、向大乘彼岸，近於阿耨多羅三藐三菩提。善男子！彼壞心故，于未來世生於地獄、餓鬼、畜生諸惡道中。」

爾時凈無垢寶月王光菩薩摩訶薩言：「世尊！如來昔日入舍衛城，于奢犁耶婆羅門村周遍乞食空缽而出，此事云何？」

「善男子！我此所作，亦為愍念後世眾生故示是事，令未來世作如是知，如來具足無量功德尚空缽出，何況我等及其餘者。善男子！復有說言，是魔波旬勸于婆羅門長者居士令其不肯供養如來。此亦不爾。何以故？善男

【現代漢語翻譯】現代漢語譯本：佛陀說：『善男子！提婆達多（Devadatta，佛陀的堂弟，常與佛陀作對）是善知識，他曾在宮中唆使阿阇世王（Ajatasatru，古印度摩揭陀國王）加害如來，當時國王放出護財象王（Nalagiri，一頭兇猛的象）來加害如來。善男子！如來見到象后立即將其調伏。當時，無數眾生見到象被調伏，心生驚奇，隨即生起正信，歸依三寶，即佛寶、法寶、僧寶，以此彰顯三寶的功德。善男子！應當如此理解此事。提婆達多是善知識，他長期以來一直示現為怨家。而那些愚癡的人卻信以為真，說提婆達多是加害佛陀的人，是佛陀的怨家。善男子！乃至過去五百世中，提婆達多都是善知識，他示現怨家之事，都是爲了彰顯諸菩薩以及如來的無量功德。而那些愚癡的人卻信以為真，說提婆達多是加害佛陀的人，是佛陀的怨家。因為這種不善的理解，他們會墮入三惡道中，即地獄、餓鬼、畜生等充滿痛苦的地方。為什麼呢？善男子！提婆達多這位善知識，善於修習無量殊勝的功德，善於修習善根，親近諸佛，宿世積累了深厚的德本，他的心向往大乘，順應大乘，趨向大乘的彼岸，接近阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子！他因為壞心，未來世會墮入地獄、餓鬼、畜生等惡道之中。』

當時，凈無垢寶月王光菩薩（Vimalaprabha-ratnacandra-raja-prabha Bodhisattva）問：『世尊！如來過去進入舍衛城（Sravasti，古印度城市），在奢犁耶婆羅門村（Salariya，古印度村莊）周遍乞食，卻空缽而出，這是為什麼呢？』

佛陀回答說：『善男子！我這樣做，也是爲了憐憫後世的眾生而示現此事，讓未來世的人知道，如來具足無量功德，尚且空缽而出，何況我們以及其他人呢？善男子！還有人說，是魔波旬（Mara Papiyas，佛教中的魔王）勸說婆羅門長者和居士不肯供養如來。這也是不對的。為什麼呢？善男子！'

【English Translation】 English version: The Buddha said: 'Good man! Devadatta (Buddha's cousin, often opposed to the Buddha) is a good teacher. He once instigated King Ajatasatru (King of Magadha in ancient India) in the palace to harm the Tathagata. At that time, the king released the elephant king Nalagiri (a fierce elephant) to harm the Tathagata. Good man! When the Tathagata saw the elephant, he immediately subdued it. At that time, countless beings saw the elephant being subdued, and they were amazed. They immediately developed right faith and took refuge in the Three Jewels, namely the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel, thus manifesting the merits of the Three Jewels. Good man! This matter should be understood in this way. Devadatta is a good teacher, and he has long appeared as an enemy. But those foolish people take it as real, saying that Devadatta is the one who harmed the Buddha, the Buddha's enemy. Good man! Even in the past five hundred lives, Devadatta has been a good teacher. His appearance as an enemy is all to manifest the immeasurable merits of the Bodhisattvas and the Tathagata. But those foolish people take it as real, saying that Devadatta is the one who harmed the Buddha, the Buddha's enemy. Because of this unwholesome understanding, they will fall into the three evil realms, namely hell, hungry ghosts, and animals, places full of suffering. Why? Good man! Devadatta, this good teacher, is good at cultivating immeasurable and excellent merits, good at cultivating good roots, close to the Buddhas, and has accumulated deep roots of virtue in past lives. His heart yearns for the Mahayana, follows the Mahayana, and moves towards the other shore of the Mahayana, close to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good man! Because of his bad heart, he will fall into evil realms such as hell, hungry ghosts, and animals in the future.'

At that time, Vimalaprabha-ratnacandra-raja-prabha Bodhisattva said: 'World Honored One! In the past, when the Tathagata entered the city of Sravasti (ancient Indian city) and went around begging for food in the village of Salariya (ancient Indian village), he came out with an empty bowl. Why is this?'

The Buddha replied: 'Good man! What I did was also to show this matter out of compassion for the sentient beings of future generations, so that people of future generations would know that the Tathagata, who is full of immeasurable merits, still came out with an empty bowl, let alone us and others. Good man! There are also those who say that Mara Papiyas (the demon king in Buddhism) persuaded the Brahmin elders and lay people not to make offerings to the Tathagata. This is also not true. Why? Good man!'

子！魔王無力能勸長者令不供養如來食故。善男子！此事不應如是取之。何以故？魔王無力而能遮障如來供養，乃是如來勸持魔王令語長者婆羅門等而不供養。善男子！如來已滅一切障礙，成就無量諸勝功德，而有能障如來供養，無有是處。如來無有實業果報，為彼眾生令得道故，如來示現如是方便善巧諸事。善男子！如來若斷一餐食已，令諸聲聞及魔波旬、天龍八部及諸天子作如是念：『無令眷屬生憂苦心為彼諸事。』是故如來日夜示現如是等事，令發一念不善之心，乃是如來斷于諸有，如前示現后亦如是。令未來世作如是知，如來斷有尚有此事，何況我等及其餘者。現此事時，七萬天眾于如來所起清凈心。如來爾時知其心已種種說法，彼聞法已得法眼凈。善男子！我觀後世故示是事，如來無有如是業報。」

爾時凈無垢寶月王光菩薩摩訶薩言：「世尊！旃遮摩那毗孫陀梨木器合腹以謗世尊，此事云何？」

佛言：「善男子！此亦不爾。如來成就無量功德，無業報患。善男子！乃是如來威神之力，能令旃遮摩那毗孫陀梨等置過無量恒河等世界之外。而被謗者，乃是如來以方便力示業果報。我諸弟子以薄福故，既得出家在我法中，以被謗故則退我法。以不思量如來言教作如是說，我等今者已被謗故，不應

【現代漢語翻譯】現代漢語譯本：『子！魔王沒有力量能夠勸說長者不供養如來的食物。善男子！這件事不應該這樣理解。為什麼呢？魔王沒有力量能夠阻礙如來的供養，而是如來勸導魔王去告訴長者、婆羅門等人不要供養。善男子！如來已經滅除了一切障礙，成就了無量的殊勝功德，怎麼可能有人能夠阻礙如來的供養呢？這是不可能的。如來沒有真實的業報，爲了讓那些眾生能夠得道，如來才示現這樣的方便善巧之事。善男子！如來如果斷絕一餐的食物，就會讓所有的聲聞（sravaka，指聽聞佛陀教誨而修行的人）、魔波旬（Mara Papiyas，指欲界第六天的魔王）、天龍八部（Deva-Naga-Yaksa-Gandharva-Asura-Garuda-Kinnara-Mahoraga，指天上的八種神道怪物）以及諸天子都這樣想：『不要讓眷屬產生憂愁痛苦的心，爲了那些事情。』所以如來日夜示現這樣的事情，讓他們生起一念不善的心，這正是如來斷除諸有的表現，就像之前示現的那樣，之後也會如此。讓未來世的人知道，如來斷除諸有尚且有這樣的事情，何況我們以及其他人呢？當示現這件事的時候，七萬天眾在如來那裡生起了清凈的心。如來當時知道他們的心意后，就為他們宣說各種佛法，他們聽聞佛法后，得到了法眼凈（dharma-caksu-visuddhi，指證悟真理的智慧）。善男子！我觀察後世的緣故才示現這件事，如來沒有這樣的業報。』當時，凈無垢寶月王光菩薩摩訶薩（Candra-vimala-ratna-raja-prabha Bodhisattva Mahasattva，指一位菩薩）說：『世尊！旃遮摩那（Cincamanavika，指一位外道女）用毗孫陀梨木器（visundari，指一種木製的容器）綁在腹部來誹謗世尊，這件事是怎麼回事呢？』佛說：『善男子！也不是這樣的。如來成就了無量的功德，沒有業報的禍患。善男子！這是如來的威神之力，能夠讓旃遮摩那、毗孫陀梨等人被置於無量恒河沙數世界之外。而被誹謗這件事，是如來用方便之力示現業報。我的弟子因為福報淺薄，既然已經出家在我的佛法中，因為被誹謗就會退失我的佛法。因為不思量如來的教誨，就說，我們現在已經被誹謗了，不應該……』

【English Translation】 English version: 'Son! The demon king has no power to persuade elders not to offer food to the Tathagata. Good man! This matter should not be understood in this way. Why? The demon king has no power to obstruct the Tathagata's offerings; rather, it is the Tathagata who persuades the demon king to tell elders, Brahmins, and others not to make offerings. Good man! The Tathagata has already extinguished all obstacles and achieved immeasurable, supreme merits. How could anyone obstruct the Tathagata's offerings? It is impossible. The Tathagata has no real karmic retribution. To enable those sentient beings to attain the path, the Tathagata manifests such skillful means. Good man! If the Tathagata were to forgo one meal, it would cause all Sravakas (those who hear the Buddha's teachings and practice), Mara Papiyas (the demon king of the sixth heaven of the desire realm), the eight classes of gods and dragons (Deva-Naga-Yaksa-Gandharva-Asura-Garuda-Kinnara-Mahoraga, referring to eight types of divine beings), and all the sons of gods to think: 'Let us not cause our families to feel sorrow and suffering because of these matters.' Therefore, the Tathagata manifests such things day and night, causing them to generate a single unwholesome thought. This is precisely the Tathagata's way of severing all existence, just as it was manifested before, and will be again. It is to let future generations know that even the Tathagata, who has severed all existence, still experiences such things, let alone us and others. When this event was manifested, seventy thousand heavenly beings generated pure minds towards the Tathagata. The Tathagata, knowing their minds at that time, then preached various teachings to them. After hearing the teachings, they attained the purity of the Dharma Eye (dharma-caksu-visuddhi, referring to the wisdom of realizing the truth). Good man! I manifest this event because of my observation of future generations. The Tathagata has no such karmic retribution.' At that time, the Bodhisattva Mahasattva Candra-vimala-ratna-raja-prabha (a Bodhisattva) said: 'World Honored One! Cincamanavika (an ascetic woman) used a visundari (a wooden bowl) tied to her belly to slander the World Honored One. How is this matter?' The Buddha said: 'Good man! It is not like that either. The Tathagata has achieved immeasurable merits and has no suffering from karmic retribution. Good man! It is the Tathagata's majestic power that can cause Cincamanavika, visundari, and others to be placed beyond countless worlds like the sands of the Ganges. And the slander is the Tathagata's skillful means of manifesting karmic retribution. My disciples, because of their shallow blessings, having already left home and entered my Dharma, will retreat from my Dharma because of being slandered. Because they do not contemplate the Tathagata's teachings, they say, 'We have now been slandered, and we should not...'

得在佛正法中。令彼諸人聞教憶念，諸佛如來具足成就一切白法、滅諸惡法，尚有如是惡對被謗，何況我等及其餘者。如是知已不復退還修凈梵行。善男子！旃遮摩那毗孫陀梨等起于噁心，以佛力故令夢開悟，我實謗佛、我若捨身必墮三惡。善男子！如來若知可防護者必防護之，是故示現如此之事。善男子！無一眾生如來舍者，故現此事。」

爾時凈無垢寶月王光菩薩摩訶薩言：「世尊！如來昔在毗蘭多國，受毗蘭若婆羅門請，而食麥者，此事云何？」

佛言：「善男子！我亦愍念後世眾生故現是事。如來實知諸婆羅門居士等請而不供養，而受其請彼處安居。何以故？善男子！彼安居處有五百馬，所有食麥施與眾僧令至三月。善男子！彼馬悉是大菩薩也，宿殖德本而值惡友，造諸惡業生畜生中。善男子！彼五百馬有調馬者，是日藏菩薩，以願力故生在彼處。善男子！是日藏菩薩勸五百馬發菩提心，為令得脫故生彼處。善男子！以彼善調馬主力故，彼五百馬皆憶宿命，得菩提心還得本心。善男子！如來愍念彼五百馬，故受彼請彼處安居，調馬人麥與如來食，五百馬麥諸弟子食。善男子！彼調馬者以馬音聲調五百馬，皆令懺悔勸其發心，復令彼馬于佛法中、於三寶所起敬重心。善男子！過三月已，彼五百馬舍

【現代漢語翻譯】現代漢語譯本能在佛陀的正法中，讓那些人聽聞教誨並憶念，諸佛如來具足成就一切清凈的善法、滅除一切惡法，尚且有這樣的惡對和誹謗，何況我們以及其他人呢？這樣知道后就不再退轉，繼續修持清凈的梵行。善男子！旃遮摩那（Cāñcamāṇavī，意為『旃遮』，一個誹謗佛陀的女人）和毗孫陀梨（Sundarī，意為『美麗的』，一個被利用來誹謗佛陀的女人）等人，生起噁心，因為佛陀的力量，讓她們在夢中開悟，知道自己確實誹謗了佛陀，如果捨棄生命必定墮入三惡道。善男子！如來如果知道可以防護的，必定會防護，所以示現這樣的事情。善男子！沒有一個眾生是如來捨棄的，所以才示現這件事。」當時，凈無垢寶月王光菩薩摩訶薩說：『世尊！如來過去在毗蘭多國（Viraṇṭa，古印度地名），接受毗蘭若（Virañja，古印度地名）婆羅門的邀請，而吃麥子，這件事是怎麼回事呢？』佛說：『善男子！我也是爲了憐憫後世的眾生才示現這件事。如來確實知道那些婆羅門居士等邀請卻不供養，而接受他們的邀請在那裡安居。為什麼呢？善男子！那個安居的地方有五百匹馬，它們所有的麥子都施捨給僧眾，持續三個月。善男子！那些馬都是大菩薩，過去種下德本，卻遇到惡友，造作各種惡業而生在畜生道中。善男子！那五百匹馬中有一個調馬的人，是日藏菩薩（Sūryagarbha，意為『太陽的胎藏』），因為願力的緣故而生在那裡。善男子！這位日藏菩薩勸導五百匹馬發菩提心，爲了讓它們解脫才生在那裡。善男子！因為那位善於調馬的人的力量，那五百匹馬都憶起了宿命，得到了菩提心，恢復了本來的心。善男子！如來憐憫那五百匹馬，所以接受他們的邀請在那裡安居，調馬人把麥子給如來吃，五百匹馬的麥子給弟子們吃。善男子！那位調馬人以馬的叫聲調教五百匹馬，都讓它們懺悔，勸它們發菩提心，又讓那些馬在佛法中、在三寶那裡生起恭敬心。善男子！過了三個月后，那五百匹馬捨棄了

【English Translation】 English version Being in the Buddha's true Dharma, let those people hear the teachings and remember them. The Buddhas and Tathagatas, who have fully accomplished all pure and virtuous dharmas and extinguished all evil dharmas, still face such evil opposition and slander. How much more so for us and others? Knowing this, one will not retreat and will continue to cultivate pure Brahma conduct. Good man! Cañcamāṇavī (a woman who slandered the Buddha) and Sundarī (a woman used to slander the Buddha), among others, arose with evil intentions. Through the Buddha's power, they were enlightened in their dreams, realizing that they had indeed slandered the Buddha and that if they abandoned their lives, they would surely fall into the three evil realms. Good man! If the Tathagata knows that something can be prevented, he will surely prevent it. Therefore, he manifests such events. Good man! There is not a single sentient being that the Tathagata abandons, and that is why he manifests this event. At that time, the Bodhisattva Mahasattva Pure Immaculate Moon King Light said, 'World Honored One! In the past, when the Tathagata was in the country of Viraṇṭa, he accepted the invitation of the Virañja Brahmins and ate barley. What is the meaning of this?' The Buddha said, 'Good man! I also manifested this event out of compassion for future sentient beings. The Tathagata truly knew that those Brahmin householders invited him but did not offer any food, yet he accepted their invitation and stayed there. Why? Good man! In that place of residence, there were five hundred horses. All the barley they had was given to the Sangha for three months. Good man! Those horses were all great Bodhisattvas. They had planted roots of virtue in the past, but they encountered evil friends and created various evil karmas, causing them to be born in the animal realm. Good man! Among those five hundred horses, there was a horse trainer, who was the Bodhisattva Sūryagarbha (Sun's Womb), who was born there due to his vows. Good man! This Bodhisattva Sūryagarbha encouraged the five hundred horses to generate the Bodhi mind, and he was born there to liberate them. Good man! Because of the power of that skilled horse trainer, all five hundred horses remembered their past lives, attained the Bodhi mind, and regained their original minds. Good man! The Tathagata, out of compassion for those five hundred horses, accepted their invitation and stayed there. The horse trainer gave barley to the Tathagata to eat, and the barley of the five hundred horses was given to the disciples to eat. Good man! That horse trainer used the sounds of horses to train the five hundred horses, causing them all to repent, encouraging them to generate the Bodhi mind, and also causing those horses to develop a respectful heart towards the Buddha Dharma and the Three Jewels. Good man! After three months, those five hundred horses abandoned

身生於三十三天。彼在畜生尚得是利，如來爾時為彼說法，令得阿耨多羅三藐三菩提記。善男子！彼處所有調五百馬防護馬者，如來記彼，當得成就自調伏心緣覺之道。善男子！世間無有是可食物，如來食之而有不作微妙味者。善男子！假使如來食于土塊瓦石等物，而無不退微妙味食。善男子！如來所食皆作上味，無有世間三千大千世界之中所食之物而可比者。何以故？以如來得味中上味、得食上味、得大丈夫諸相好等。善男子！汝今應當如是正取如來所食，悉微妙味無有可比。善男子！阿難比丘憐愍我故而作是言：『云何如來生轉輪聖王家，舍王位出家而能食麥？』如來善知阿難心已，故與一麥告言：『阿難！汝當知之，此是何味？』阿難食已生奇特心，即語我言：『世尊！我生在王家、長養王家，而未曾得如是上味。』善男子！阿難比丘以彼食味身心得安，七日不食。善男子！以是事故，當知如來無有業報。然彼居士婆羅門，請諸有德清凈比丘不供養者，諸比丘等受請往彼而不供養示現業報。善男子！汝應當觀如來神力，彼婆羅門請佛及僧而不供養，如來記彼不墮惡道。善男子！共佛受請彼處安居五百比丘，于中乃有四十比丘，多有貪心、不能觀察不凈行故，若得稱意微妙食者悉皆退轉。食馬麥故不生欲心，過七

【現代漢語翻譯】現代漢語譯本（佛陀）生於三十三天（佛教欲界六天中的第二天）。即使是畜生道的眾生，也能獲得這樣的利益。如來那時為它說法，使它得到阿耨多羅三藐三菩提（無上正等正覺）的授記。善男子！那個地方所有調教五百匹馬和防護馬的人，如來也為他們授記，他們將來會成就自我調伏心性的緣覺之道。善男子！世間沒有哪種食物，如來吃了之後不會變成微妙的美味。善男子！即使如來吃的是土塊瓦石等物，也會變成無與倫比的微妙美味。善男子！如來所吃的食物都會變成上等的美味，世間三千大千世界中沒有任何食物可以與之相比。為什麼呢？因為如來獲得了味中的上味、食中的上味，以及大丈夫的各種相好等。善男子！你現在應當這樣理解如來所吃的食物，都是微妙的美味，無可比擬。善男子！阿難比丘因為憐憫我，所以說：『為什麼如來出生在轉輪聖王（統治世界的理想君主）的家庭，捨棄王位出家，卻要吃麥子呢？』如來知道阿難的心意，所以給他一粒麥子，告訴他說：『阿難！你應該知道，這是什麼味道？』阿難吃過後，心中感到非常驚奇，就對我說：『世尊！我出生在王家，在王家長大，卻從未嘗過如此上等的美味。』善男子！阿難比丘因為吃了那食物，身心都感到安樂，七天沒有吃飯。善男子！因為這個緣故，應當知道如來沒有業報。然而那些居士婆羅門，邀請有德行的清凈比丘卻不供養，那些比丘接受邀請前往卻不被供養，這顯示了業報。善男子！你應該觀察如來的神力，那些婆羅門邀請佛陀和僧眾卻不供養，如來卻為他們授記，不會墮入惡道。善男子！和佛陀一起接受邀請在那地方安居的五百比丘中，有四十位比丘，因為貪心太重，不能觀察不凈的行為，如果得到稱心如意的美味食物，就會退失道心。因為吃了馬麥，所以沒有生起慾望之心，過了七天。

【English Translation】 English version He was born in the Trayastrimsha Heaven (the second of the six heavens of desire in Buddhism). Even beings in the animal realm can obtain such benefits. At that time, the Tathagata preached to it, enabling it to receive the prediction of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Good man! Those who train and protect the five hundred horses there, the Tathagata also predicted that they would achieve the Pratyekabuddha path of self-taming the mind. Good man! There is no food in the world that the Tathagata eats that does not become a subtle and delicious flavor. Good man! Even if the Tathagata eats clods of earth, tiles, or stones, they will become an unparalleled subtle and delicious food. Good man! All the food that the Tathagata eats becomes the best flavor, and there is no food in the three thousand great thousand worlds that can compare to it. Why is that? Because the Tathagata has obtained the best flavor among flavors, the best food among foods, and the various excellent marks of a great man. Good man! You should now understand that the food the Tathagata eats is all subtle and delicious, incomparable. Good man! The Bhikshu Ananda, out of compassion for me, said: 'Why is it that the Tathagata, born into the family of a Chakravartin (ideal monarch who rules the world), renounced the throne to become a monk, and yet eats barley?' The Tathagata, knowing Ananda's mind, gave him a grain of barley and said: 'Ananda! You should know, what is this flavor?' After Ananda ate it, he felt very surprised and said to me: 'World Honored One! I was born in a royal family and grew up in a royal family, but I have never tasted such a superior flavor.' Good man! Because Bhikshu Ananda ate that food, his body and mind felt at peace, and he did not eat for seven days. Good man! For this reason, you should know that the Tathagata has no karmic retribution. However, those lay Brahmins who invite virtuous and pure Bhikshus but do not offer them food, and those Bhikshus who accept the invitation but are not offered food, this demonstrates karmic retribution. Good man! You should observe the Tathagata's divine power, those Brahmins who invited the Buddha and the Sangha but did not offer them food, the Tathagata predicted that they would not fall into evil paths. Good man! Among the five hundred Bhikshus who accepted the invitation and stayed there with the Buddha, there were forty Bhikshus who, because of their excessive greed and inability to observe impure conduct, would have regressed if they had received delicious food that suited their desires. Because they ate horse barley, they did not generate desire, and after seven days.

日已得阿羅漢果。善男子！如來善巧知眾生心，故受彼請為度彼故。善男子！菩薩摩訶薩善巧成就如是甚深秘密法教示現之事，若如是知，名為善解如來密教。」

爾時世尊為顯此義，偈重說言：

「善知漸法門，　　及以頓所說，　內心善巧知，　　諸菩薩示現。　善巧知秘密，　　遠離諸疑惑，　善知諸佛說，　　所有秘密教。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩摩訶薩不求聲聞緣覺乘？」

佛言：「善男子！菩薩摩訶薩在於地獄、餓鬼、畜生諸惡道中，雖在彼處受極重苦不可具說，而心不求聲聞緣覺乘，亦無心求自得解脫，不念少欲、不念少作、不行少欲、不行少作事。善男子！菩薩于彼善業眾生而與同事，然是菩薩于彼眾生善勸化之，令其修行發阿耨多羅三藐三菩提心。善男子，菩薩摩訶薩成就如是法故，不求聲聞緣覺菩提。」

爾時世尊為顯此義，偈重說言：

「常化諸眾生，　　心不生疲惓，　于無上菩提，　　堅固不退轉。　其心不可動，　　猶如妙山王，　修行慈悲心，　　不求二乘道。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！如來已說菩薩成就如是等法，是故名為行大乘、住大乘。而如來不說以何義故，此

【現代漢語翻譯】現代漢語譯本：

『他已經證得阿羅漢果（Arhat，指斷盡煩惱，證得涅槃的聖者）。善男子！如來善於瞭解眾生的心意，所以接受他們的請求是爲了度化他們。善男子！菩薩摩訶薩善於巧妙地成就這些甚深秘密的法教，並示現這些事蹟。如果能這樣理解，就叫做善解如來的秘密教誨。』當時，世尊爲了闡明這個道理，用偈頌再次說道：『善於瞭解漸進的法門，以及頓悟的教說，內心善於巧妙地瞭解，諸菩薩的示現。善於瞭解秘密的教誨，遠離各種疑惑，善於瞭解諸佛所說，所有秘密的教誨。』當時，凈無垢寶月王光菩薩摩訶薩（Vimalanirmala-ratnacandra-raja-prabha Bodhisattva Mahasattva，菩薩名號）對佛說：『世尊！為什麼菩薩摩訶薩不追求聲聞乘（Sravakayana，指以聽聞佛法而修行的乘）和緣覺乘（Pratyekabuddhayana，指不依師教，自悟自證的乘）呢？』佛說：『善男子！菩薩摩訶薩即使在地獄、餓鬼、畜生等惡道中，雖然在那裡遭受極重的苦難，難以盡述，但他們的心不追求聲聞乘和緣覺乘，也沒有心求自己得到解脫，不念少欲（知足少欲）、不念少作（少事少為），不實行少欲，不實行少作的事。善男子！菩薩對於那些善業的眾生，會與他們一起做事，然而菩薩會善巧地勸化這些眾生，讓他們修行併發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的菩提心）。善男子，菩薩摩訶薩成就這樣的法，所以不追求聲聞乘和緣覺乘的菩提。』當時，世尊爲了闡明這個道理，用偈頌再次說道：『常常教化眾生，心中不生疲倦，對於無上的菩提，堅定不退轉。他們的心不可動搖，猶如美妙的山王，修行慈悲之心，不追求二乘之道。』當時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！如來已經說了菩薩成就這些法，所以稱為行大乘、住大乘。但是如來沒有說因為什麼原因，這個』

【English Translation】 English version:

'He has already attained the Arhatship (Arhat, a saint who has extinguished all afflictions and attained Nirvana). Good man! The Tathagata is skillful in knowing the minds of sentient beings, therefore, He accepts their requests in order to liberate them. Good man! Bodhisattva Mahasattvas are skillful in accomplishing such profound and secret Dharma teachings and manifesting these events. If one understands in this way, it is called a good understanding of the Tathagata's secret teachings.' At that time, the World Honored One, in order to clarify this meaning, spoke again in verse: 'Skillful in understanding the gradual Dharma gate, and the teachings of sudden enlightenment, skillful in understanding within the mind, the manifestations of all Bodhisattvas. Skillful in understanding the secret teachings, free from all doubts, skillful in understanding all the secret teachings spoken by the Buddhas.' At that time, the Bodhisattva Mahasattva Vimalanirmala-ratnacandra-raja-prabha (name of a Bodhisattva) said to the Buddha: 'World Honored One! Why do Bodhisattva Mahasattvas not seek the Sravakayana (the vehicle of those who hear the Dharma and practice) and the Pratyekabuddhayana (the vehicle of those who attain enlightenment on their own)?' The Buddha said: 'Good man! Bodhisattva Mahasattvas, even in the evil realms of hell, hungry ghosts, and animals, although they endure extreme suffering there, which is beyond description, their minds do not seek the Sravakayana and Pratyekabuddhayana, nor do they seek their own liberation. They do not think of having few desires, do not think of doing little, do not practice having few desires, and do not practice doing little. Good man! Bodhisattvas, for those sentient beings with good karma, will work together with them, but the Bodhisattvas will skillfully encourage these sentient beings to cultivate and generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the Bodhi mind of becoming a Buddha). Good man, Bodhisattva Mahasattvas, having accomplished such Dharma, therefore do not seek the Bodhi of the Sravakayana and Pratyekabuddhayana.' At that time, the World Honored One, in order to clarify this meaning, spoke again in verse: 'Constantly transforming sentient beings, the mind does not become weary, towards the unsurpassed Bodhi, firm and unretreating. Their minds cannot be moved, like a wonderful mountain king, cultivating the mind of compassion, not seeking the path of the two vehicles.' At that time, the Bodhisattva Mahasattva Vimalanirmala-ratnacandra-raja-prabha said to the Buddha: 'World Honored One! The Tathagata has already spoken of Bodhisattvas accomplishing these Dharmas, therefore they are called those who practice the Mahayana and abide in the Mahayana. But the Tathagata has not said for what reason, this'

大乘名為大乘？」

爾時世尊告凈無垢寶月王光菩薩摩訶薩言：「我今問汝，隨汝意說。善男子！于意云何？轉輪聖王所行之道，具四兵眾所行處道，以何而說？」

時凈無垢寶月王光菩薩摩訶薩言：「世尊！是名王道、是名大道，是無畏道、是無礙道、是勝一切諸國王道。」

佛語凈無垢寶月王光菩薩摩訶薩言：「善男子！諸佛如來正真正覺所行之道，彼乘名為大乘、名為上乘、名為妙乘、名為勝乘、名無上乘、名無上上乘、名無等乘、名不惡乘、名為無等等乘。善男子！以是義故名為大乘。」

時凈無垢寶月王光菩薩摩訶薩白佛言：「善哉世尊！善哉善逝！善哉世尊！快說如是大乘名義。」

如來說是十法法門時，魔波旬作是念言：「今日沙門瞿曇過我境界。若我具備四種兵眾惱彼瞿曇，令其不得說此法門。」時魔波旬作是念已，即具四兵至王舍城耆阇崛山。時凈無垢寶月王光菩薩摩訶薩遙見波旬具四兵眾，為惱如來令不得說此法門故欲來至此。時凈無垢寶月王光菩薩摩訶薩即現神通，現神通已令魔波旬至王舍城四衢道頭唱如是言：「汝王舍城諸人民等，當知今日沙門瞿曇在王舍城耆阇崛山，為諸四眾具說正法，初中后善文義俱深，淳備具足清凈梵行。汝等諸人可往詣彼沙門瞿曇

【現代漢語翻譯】現代漢語譯本：「為什麼稱之為大乘？」那時，世尊告訴凈無垢寶月王光菩薩摩訶薩（菩薩中的大菩薩）說：『我現在問你，隨你的意思說。善男子！你認為如何？轉輪聖王（擁有統治世界的理想君主）所走的道路，以及擁有四種軍隊的隊伍所行走的道路，用什麼來稱呼？』這時，凈無垢寶月王光菩薩摩訶薩說：『世尊！這被稱為王道，被稱為大道，是無畏的道路，是無障礙的道路，是勝過一切國王的道路。』佛告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！諸佛如來（已經覺悟的佛陀）所行走的道路，被稱為大乘，被稱為上乘，被稱為妙乘，被稱為勝乘，被稱為無上乘，被稱為無上上乘，被稱為無等乘，被稱為不惡乘，被稱為無等等乘。善男子！因為這個意義，所以被稱為大乘。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『善哉，世尊！善哉，善逝（佛陀的稱號）！善哉，世尊！您能如此快速地解釋大乘的意義。』當如來說這十法法門時，魔波旬（佛教中的魔王）心想：『今天沙門瞿曇（釋迦牟尼佛的稱號）已經超越了我的境界。如果我用四種軍隊去擾亂那個瞿曇，讓他不能說這個法門。』魔波旬這樣想后，就帶著四種軍隊來到王舍城（古印度城市）的耆阇崛山（山名）。這時，凈無垢寶月王光菩薩摩訶薩遠遠地看到波旬帶著四種軍隊，爲了擾亂如來，讓他不能說這個法門，想要來到這裡。這時，凈無垢寶月王光菩薩摩訶薩立即顯現神通，顯現神通后，讓魔波旬來到王舍城的十字路口，大聲喊道：『你們王舍城的人民，應當知道今天沙門瞿曇在王舍城的耆阇崛山，為四眾（比丘、比丘尼、優婆塞、優婆夷）詳細地講述正法，開始、中間、最後都很好，文辭和意義都很深刻，純凈完備，具足清凈的修行。你們這些人可以去拜訪沙門瞿曇』

【English Translation】 English version: 『Why is it called the Mahayana (Great Vehicle)?』 At that time, the World Honored One said to the Bodhisattva Mahasattva (a great Bodhisattva) Pure Immaculate Moon King Light: 『I now ask you, speak according to your understanding. Good man! What do you think? The path taken by a Chakravartin King (an ideal monarch who rules the world), and the path taken by an army with four divisions, what are they called?』 Then, the Bodhisattva Mahasattva Pure Immaculate Moon King Light said: 『World Honored One! This is called the King's Path, the Great Path, the Path of Fearlessness, the Path of No Obstruction, the Path that surpasses all kings.』 The Buddha said to the Bodhisattva Mahasattva Pure Immaculate Moon King Light: 『Good man! The path taken by the Tathagatas (Buddhas who have attained enlightenment), the Fully Enlightened Ones, is called the Mahayana, the Supreme Vehicle, the Wonderful Vehicle, the Victorious Vehicle, the Unsurpassed Vehicle, the Most Unsurpassed Vehicle, the Unequaled Vehicle, the Non-Evil Vehicle, and the Vehicle of No Equal. Good man! For this reason, it is called the Mahayana.』 Then, the Bodhisattva Mahasattva Pure Immaculate Moon King Light said to the Buddha: 『Excellent, World Honored One! Excellent, Sugata (a title of the Buddha)! Excellent, World Honored One! You have quickly explained the meaning of the Mahayana.』 When the Tathagata was speaking about these ten Dharma teachings, Mara Papiyas (the demon king in Buddhism) thought: 『Today, the Shramana Gautama (a title of Shakyamuni Buddha) has surpassed my realm. If I use my four divisions of troops to disturb that Gautama, he will not be able to speak this Dharma.』 After thinking this, Mara Papiyas took his four divisions of troops to Mount Gṛdhrakūṭa (Vulture Peak) in Rajagriha (an ancient Indian city). At that time, the Bodhisattva Mahasattva Pure Immaculate Moon King Light saw from afar that Papiyas was coming with his four divisions of troops, intending to disturb the Tathagata and prevent him from speaking the Dharma. Then, the Bodhisattva Mahasattva Pure Immaculate Moon King Light immediately manifested his supernatural powers. After manifesting his supernatural powers, he caused Mara Papiyas to go to the crossroads of Rajagriha and shout: 『You people of Rajagriha, know that today the Shramana Gautama is on Mount Gṛdhrakūṭa in Rajagriha, explaining the true Dharma in detail to the four assemblies (monks, nuns, laymen, and laywomen). The beginning, middle, and end are all good, the words and meanings are profound, pure, complete, and full of pure practice. You people can go and visit the Shramana Gautama.』

聽其說法，令汝長夜成大安樂諸利益事。」

爾時王舍大城之中，諸婆羅門、剎利長者及居士等被魔勸已，手執香花涂香、末香燒香、寶幢寶蓋，出王舍城至耆阇崛山到如來所，頂禮佛足，尊重讚歎卻坐一面。時魔波旬亦具四兵從王舍城出，至耆阇崛山到如來所，化作曼陀羅華散如來已，與四兵眾卻坐一面。時凈無垢寶月王光菩薩摩訶薩知魔波旬坐一面已，即語魔言：「汝魔波旬！以何因緣將四兵眾惱亂如來，並障如來說此法門？汝今應當于如來所生慚愧心起懺悔心，無令汝于長夜得無利益成大苦報。」

時魔波旬聞凈無垢寶月王光菩薩語已，即合十指爪掌拄地禮如來足，于如來所生慚愧心，起懺悔心而作是言：「我於今者甚畏如來。甚奇善逝！唯愿大慈受我懺悔。我甚愚癡無有智慧，無善巧智不自惜身，而於如來起于噁心，復欲令此法門絕滅。善哉世尊！重受我懺。」

佛言：「波卑椽！善哉善哉！長養善根。若我法中有善男子若善女人，起心懺悔以求清凈。善哉波卑椽！」

時魔波旬至佛所立，白言：「世尊！如來諸經皆斷惡語不善語耶？」

如來答言：「如是如是。」

魔波旬言：「云何如來法王法主得法自在，而語稱我言波卑椽，如是喚我？」

佛言：「波卑椽

【現代漢語翻譯】現代漢語譯本：聽從他的說法，能使你們長久獲得安樂和各種利益。」當時，在王舍大城中，婆羅門、剎帝利、長者和居士等被魔王勸誘后，手持香花、涂香、末香、燒香、寶幢、寶蓋，出王舍城來到耆阇崛山，到達如來所在之處，頂禮佛足，恭敬讚歎，然後退坐一旁。這時，魔王波旬也率領四種軍隊從王舍城出發，來到耆阇崛山，到達如來所在之處，化作曼陀羅花散在如來身上，然後與四種軍隊退坐一旁。當時，凈無垢寶月王光菩薩摩訶薩知道魔王波旬坐在一旁后，就對魔王說：『你魔王波旬！因為什麼緣故率領四種軍隊來惱亂如來，並阻礙如來說此法門？你現在應當在如來面前生起慚愧心，發起懺悔心，不要讓你在長夜中得不到利益，反而遭受巨大的苦報。』當時，魔王波旬聽了凈無垢寶月王光菩薩的話后，立即合起十指，手掌拄地，禮拜如來雙足，在如來面前生起慚愧心，發起懺悔心，並說道：『我現在非常畏懼如來。真是奇妙的善逝！唯愿大慈大悲的佛陀接受我的懺悔。我非常愚癡，沒有智慧，沒有善巧的智慧，不愛惜自己的身體，竟然對如來生起噁心，還想讓這個法門斷絕。善哉世尊！請再次接受我的懺悔。』佛陀說：『波卑椽（魔王的名字）！很好，很好！能增長善根。如果我的法中有善男子或善女人，發起心懺悔以求清凈，很好，波卑椽！』當時，魔王波旬來到佛陀面前站立，說道：『世尊！如來的所有經典都斷絕惡語和不善語嗎？』如來回答說：『是的，是的。』魔王波旬說：『為什麼如來是法王、法主，得法自在，卻稱呼我為波卑椽，這樣稱呼我？』佛陀說：『波卑椽（魔王的名字）！』

【English Translation】 English version: Listen to his teachings, and it will bring you great peace and many benefits throughout the long night.』 At that time, in the great city of Rājagṛha, Brahmins, Kshatriyas, elders, and laypeople, having been persuaded by the demon, took fragrant flowers, scented ointments, powdered incense, burning incense, jeweled banners, and jeweled canopies, and left Rājagṛha to go to Mount Gṛdhrakūṭa, where they arrived at the place of the Tathāgata. They bowed at the Buddha』s feet, respectfully praised him, and then sat to one side. At that time, the demon Pāpīyas also led his four divisions of troops out of Rājagṛha, and went to Mount Gṛdhrakūṭa, where he arrived at the place of the Tathāgata. He transformed himself into Mandārava flowers and scattered them upon the Tathāgata, and then sat to one side with his four divisions of troops. At that time, the Bodhisattva Mahāsattva Pure Immaculate Jewel Moon King Light, knowing that the demon Pāpīyas was sitting to one side, spoke to the demon, saying: 『You demon Pāpīyas! For what reason have you led your four divisions of troops to trouble the Tathāgata, and to obstruct the Tathāgata from speaking this Dharma? You should now, in the presence of the Tathāgata, generate a sense of shame and remorse, and give rise to a mind of repentance, lest you gain no benefit in the long night and instead receive great suffering as retribution.』 At that time, the demon Pāpīyas, having heard the words of the Bodhisattva Pure Immaculate Jewel Moon King Light, immediately joined his ten fingers, placed his palms on the ground, and bowed at the feet of the Tathāgata. In the presence of the Tathāgata, he generated a sense of shame and remorse, and gave rise to a mind of repentance, saying: 『I am now very fearful of the Tathāgata. How wondrous is the Sugata! I beseech your great compassion to accept my repentance. I am very foolish, without wisdom, without skillful wisdom, and without cherishing my own body. I have generated evil thoughts towards the Tathāgata, and I even wished to cause this Dharma to be extinguished. Excellent, World Honored One! Please accept my repentance again.』 The Buddha said: 『Pāpīyas (name of the demon)! Excellent, excellent! It is good to cultivate roots of virtue. If there are good men or good women in my Dharma who generate a mind of repentance seeking purity, excellent, Pāpīyas!』 At that time, the demon Pāpīyas stood before the Buddha and said: 『World Honored One! Do all the sutras of the Tathāgata prohibit harsh and unkind speech?』 The Tathāgata replied: 『Yes, yes.』 The demon Pāpīyas said: 『Why is it that the Tathāgata, who is the King of Dharma, the Lord of Dharma, and free in the Dharma, calls me Pāpīyas, addressing me in this way?』 The Buddha said: 『Pāpīyas (name of the demon)!』

！我今為汝說于譬喻。善男子！譬如長者居士財富無窮，唯有一子甚愛念之，不用離目以命系子。然彼一子諸根不調甚惡諂曲，長者居士愛念心故以杖打之，或瓦或石欲令此子息彼事故。善男子！于汝意云何？是長者居士撾打其子有噁心不？」

魔波旬言：「不也，世尊！欲令成就愛念子故，作如是事。」

佛言：「波旬當知，如來正真正覺善知眾生心性根欲，是故觀察，應以惡言而得度者即說惡言，應以默然無所言說而得度者即為默然，應以驅遣而得度者即驅遣之，應以說法而得度者即為說之，應以攝受而得度者即攝受之，應見色身而得度者即現色身令彼見之，應聞聲香若得味觸而得度者即為現聲而為說法，至香味觸現令得度。」

時魔波旬歡喜踴躍，複合十指爪掌頂禮佛足，白言：「世尊！隨所有處，若村若城若在王都，說此法門，我為聽受此法門故，當往其所護此法門，亦為護彼持法法器。世尊！我至彼時必有眾相，諸眾寂定離睡眠蓋，復令諸方上勝法器而來問法，若讀若誦若受持者，身心俱安不起慢心隨說此法。若廣說者、若略說者，于如來所生歡喜心。又復如來於諸眾生起歡喜心，彼諸眾生心歡喜已，善根增長惡法消滅。」

時大眾中有諸外道尼乾子等，聞魔波旬如是懺悔，心大

【現代漢語翻譯】現代漢語譯本：『我現在為你們說一個譬喻。善男子！譬如一位富有的長者，家財萬貫，只有一個兒子，非常疼愛他，眼睛都不捨得離開，把兒子的性命看得比自己還重要。然而，這個兒子卻諸根不調，非常惡劣且虛偽。長者因為愛念兒子的緣故，就用棍子打他，或者用瓦片、石頭打他，想要讓這個兒子停止那些不好的行為。善男子！你認為怎麼樣？這位長者打他的兒子，是懷著惡意嗎？』魔波旬說：『不是的，世尊！是爲了讓兒子有所成就，因為愛念兒子才做這樣的事。』佛說：『波旬，你要知道，如來是真正覺悟的人，善於瞭解眾生的心性、根基和慾望。因此，如來會觀察，如果應該用惡語才能度化的人，就說惡語；如果應該用沉默不語才能度化的人，就保持沉默；如果應該用驅趕才能度化的人，就驅趕他；如果應該用說法才能度化的人，就為他說法；如果應該用攝受才能度化的人，就攝受他；如果應該見到色身才能得度的人，就顯現色身讓他看見；如果應該聽到聲音、聞到香氣、嚐到味道、感受到觸覺才能得度的人，就顯現聲音，為他說法，乃至顯現香味觸覺讓他得度。』當時，魔波旬歡喜踴躍，合起十指，掌心向上，頂禮佛足，說道：『世尊！無論在什麼地方，無論是村莊、城市還是王都，只要宣說這個法門，我爲了聽受這個法門，都會前往那裡，護持這個法門，也護持那些持法的法器。世尊！我到那裡時，必定會有各種徵兆，讓所有大眾都寂靜下來，遠離睡眠的覆蓋，並且讓各方優秀的法器前來請法。如果有人讀誦、受持這個法門，他們的身心都會安穩，不會生起傲慢之心，並且會隨順所說的法。無論是廣說還是略說，都會對如來生起歡喜心。而且，如來也會對這些眾生生起歡喜心，這些眾生心生歡喜之後，善根就會增長，惡法就會消滅。』當時，大眾中有一些外道尼乾子（外道修行者）等，聽到魔波旬這樣懺悔，心中非常……

【English Translation】 English version: 'I will now tell you a parable. Good man! Suppose there is a wealthy elder, whose riches are boundless, and he has only one son whom he loves dearly. He cannot bear to take his eyes off him, and his life is bound to his son. However, this son is unruly, very wicked and deceitful. Because of his love for his son, the elder beats him with a stick, or with tiles or stones, wanting to stop his son from doing those bad things. Good man! What do you think? Does this elder beat his son with ill intent?' Mara Papiyas said, 'No, World Honored One! It is to help his son achieve something, and because of his love for his son that he does such things.' The Buddha said, 'Papiyas, you should know that the Tathagata is truly enlightened, and is skilled in understanding the minds, roots, and desires of all beings. Therefore, the Tathagata observes, and if someone should be converted by harsh words, then he speaks harsh words; if someone should be converted by silence, then he remains silent; if someone should be converted by being driven away, then he drives them away; if someone should be converted by the Dharma, then he teaches the Dharma; if someone should be converted by being embraced, then he embraces them; if someone should be converted by seeing a physical form, then he manifests a physical form for them to see; if someone should be converted by hearing sounds, smelling fragrances, tasting flavors, or feeling touch, then he manifests sounds and teaches the Dharma, even manifesting fragrances, flavors, and touch for them to be converted.' At that time, Mara Papiyas rejoiced and leaped for joy, folded his ten fingers, palms together, and bowed down at the Buddha's feet, saying, 'World Honored One! Wherever this Dharma is spoken, whether in a village, a city, or a royal capital, I will go there to listen to this Dharma, to protect this Dharma, and to protect those who uphold the Dharma. World Honored One! When I arrive there, there will surely be various signs, causing all the assembly to become peaceful, free from the cover of sleep, and causing superior vessels of the Dharma from all directions to come and ask for the Dharma. If anyone reads, recites, or upholds this Dharma, their body and mind will be at peace, they will not give rise to arrogance, and they will follow the Dharma that is spoken. Whether it is spoken extensively or briefly, they will give rise to joy towards the Tathagata. Moreover, the Tathagata will also give rise to joy towards these beings, and after these beings have given rise to joy in their hearts, their good roots will grow and their evil deeds will be extinguished.' At that time, among the assembly, there were some non-Buddhist Niganthas (ascetics), and others, who heard Mara Papiyas confessing in this way, and their hearts were greatly...

歡喜踴躍無量，得無生忍。

爾時尊者阿難白佛言：「世尊！以何因緣說此法時，此諸外道得無生忍？」

佛言：「阿難！乃往過去過無量劫，此王舍城耆阇崛山，爾時有佛，名上力足正真正覺，在此說法。佛說法已，有諸外道來向佛所欲惱如來，復慾障說此法門故來至佛所。既聞法已心生歡喜，即言：『世尊！快說此法。』于如來所生奇特心。以是因緣六十劫中，不墮地獄、餓鬼、畜生，唯生人、天所生之處憶念彼佛，雖憶念佛而無善友。阿難！于意云何？彼諸外道尼乾子等，豈異人乎？今此眾中諸外道是。何以故？此諸善男子當爾之時具足惡見故，欲惱如來並障此法。彼既聞法生大歡喜，以是因緣今蒙佛記，是諸外道當得阿耨多羅三藐三菩提，何況於今得無生忍。」

說此法門時，萬二千眾生遠塵離垢得法眼凈，二萬衆生髮阿耨多羅三藐三菩提心。爾時尊者阿難白佛言：「世尊！若有善男子若善女人，於此法門起一念信功德無量，況復讀誦受持擁護、廣為人說。」

佛言：「阿難！若有善男子善女人，勸無餘眾生界令發阿耨多羅三藐三菩提心；若復有善男子善女人，於此法門起一念信，若讀若誦廣為他說，此人得福過前說者。何以故？阿難！以此法門是一切智智道處。阿難！若有男子女

【現代漢語翻譯】現代漢語譯本：他們歡喜踴躍，無量無邊，證得了無生法忍（對諸法不生不滅的真理的領悟）。當時，尊者阿難向佛陀稟告說：『世尊！是何因緣，在您宣說此法時，這些外道能夠證得無生法忍呢？』佛陀說：『阿難！在過去無量劫之前，在這王舍城的耆阇崛山，那時有一尊佛，名為上力足正真正覺（佛的稱號，意為具有無上力量和智慧的覺悟者），在這裡說法。佛陀說法完畢后，有一些外道來到佛陀所在之處，想要惱亂如來，並且想要阻礙宣說此法門，所以來到佛陀這裡。他們聽聞佛法后，心中生起歡喜，立即說道：『世尊！您說的法真是太好了。』他們對如來生起了奇特的心。因為這個因緣，他們在六十劫中，沒有墮入地獄、餓鬼、畜生道，只是在人道和天道中輪迴，在所生之處憶念那尊佛，雖然憶念佛陀，卻沒有善友引導。阿難！你認為如何？那些外道尼乾子（古印度六大外道之一）等人，難道是其他人嗎？就是現在這大眾中的這些外道。為什麼呢？因為這些善男子在當時具足了邪惡的見解，所以想要惱亂如來並且阻礙此法。他們聽聞佛法後生起大歡喜，因為這個因緣，現在蒙受佛陀的授記，這些外道將來會證得阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧），更何況現在只是證得無生法忍呢？』在宣說此法門時，有一萬二千眾生遠離塵垢，得到了清凈的法眼（能正確認識佛法的智慧），有二萬衆生髮起了阿耨多羅三藐三菩提心。當時，尊者阿難向佛陀稟告說：『世尊！如果有善男子或善女人，對於此法門生起一念的信心，功德就無量無邊，更何況是讀誦、受持、擁護、並且廣為他人宣說呢？』佛陀說：『阿難！如果有善男子或善女人，勸導無餘的眾生界都發起阿耨多羅三藐三菩提心；如果又有善男子或善女人，對於此法門生起一念的信心，或者讀誦，或者背誦，並且廣為他人宣說，這個人得到的福德超過前面所說的人。為什麼呢？阿難！因為此法門是一切智智（佛的智慧）的道場。阿難！如果有男子或女子，

【English Translation】 English version: They rejoiced and leaped with immeasurable joy, attaining the 'Anutpattika-dharma-kshanti' (the acceptance of the non-arising of all dharmas). At that time, the Venerable Ananda said to the Buddha, 'World Honored One! What is the cause and condition that these non-Buddhists attained the 'Anutpattika-dharma-kshanti' when you were expounding this Dharma?' The Buddha said, 'Ananda! In the past, immeasurable kalpas ago, on Mount Gridhrakuta in this city of Rajagriha, there was a Buddha named 'Upari-balavira-samyaksambuddha' (a Buddha with supreme power and perfect enlightenment), who was expounding the Dharma here. After the Buddha had finished expounding the Dharma, some non-Buddhists came to the place where the Buddha was, intending to disturb the Tathagata and obstruct the exposition of this Dharma, so they came to the Buddha. After hearing the Dharma, they felt joy in their hearts and immediately said, 'World Honored One! How wonderful is this Dharma you have spoken.' They developed a unique respect for the Tathagata. Because of this cause, for sixty kalpas, they did not fall into the hell, hungry ghost, or animal realms, but were reborn in the human and heavenly realms, remembering that Buddha in their places of rebirth. Although they remembered the Buddha, they had no virtuous friends to guide them. Ananda! What do you think? Are those non-Buddhists, the Nirgranthas (one of the six major non-Buddhist schools in ancient India), different from these people? They are the non-Buddhists in this assembly now. Why is that? Because these good men at that time were full of evil views, so they wanted to disturb the Tathagata and obstruct this Dharma. After hearing the Dharma, they felt great joy. Because of this cause, they are now receiving the Buddha's prediction that these non-Buddhists will attain 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment, the wisdom of a Buddha), let alone just attaining the 'Anutpattika-dharma-kshanti' now?' When this Dharma was being expounded, twelve thousand beings were freed from defilements and attained the pure Dharma eye (the wisdom to correctly understand the Dharma), and twenty thousand beings generated the aspiration for 'Anuttara-samyak-sambodhi'. At that time, the Venerable Ananda said to the Buddha, 'World Honored One! If there is a good man or a good woman who generates even a single thought of faith in this Dharma, their merit will be immeasurable, let alone reading, reciting, upholding, protecting, and widely expounding it to others?' The Buddha said, 'Ananda! If there is a good man or a good woman who encourages all beings in the boundless realms to generate the aspiration for 'Anuttara-samyak-sambodhi'; and if there is another good man or good woman who generates even a single thought of faith in this Dharma, or reads it, or recites it, and widely expounds it to others, the merit of this person will surpass that of the former. Why is that? Ananda! Because this Dharma is the place of the path to 'Sarvajna-jnana' (the wisdom of a Buddha). Ananda! If there is a man or a woman,

人聞此法門，及見持此法門法師，若起噁心得罪過前。」

爾時凈無垢寶月王光菩薩摩訶薩言：「若有男子女人謗此經者，如來已說得罪過前。」佛告凈無垢寶月王光菩薩摩訶薩言：「若男子女人，一時挑卻一切眾生所有眼目；若復有男子女人，於此法門及持法者起一噁心，得罪過彼。何以故？阿難！以此法門名為光明，能施一切眾生慧目。」

尊者阿難白佛言：「世尊！此法門不應于不信男子女人前說。何以故？須護眾生故。世尊！我見如是謗法業緣，生於地獄、餓鬼、畜生惡道中故。」

佛言阿難：「應說此法門，不應不說。何以故？以此名為彼者因故，令修行已得阿耨多羅三藐三菩提故。」

阿難白佛言：「世尊！當以何名名此法門？云何奉持？」

佛言：「阿難！阿難當知，以說十法是故名為『十法法門』，如是受持，亦名『凈無垢寶月王光菩薩所問』，如是受持。」

佛說此法門時，尊者阿難、凈無垢寶月王光菩薩摩訶薩，並眾會中諸大菩薩，及聲聞眾、天龍八部，聞佛所說，皆大歡喜，頂受奉行。

大寶積經卷第二十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十九

大唐三藏菩提流志奉　詔譯

文殊師利

普門會第十

如是我聞：

一時佛在王舍城耆阇崛山中，與大比丘眾八百人俱，菩薩摩訶薩四萬二千。時有菩薩名無垢藏，與九萬二千諸菩薩眾，恭敬圍繞從空而來。爾時世尊即告大眾：「彼諸菩薩，為遍清凈行世界普花如來勸發，來此娑婆世界，令於我所聽受普入不思議法門；其諸菩薩亦當集會。」說是語已，無量無邊他方此界諸菩薩眾，悉來集會耆阇崛山，頂禮佛足卻住一面。

爾時無垢藏菩薩手持七寶千葉蓮花，至如來所頭面禮足，白佛言：「世尊！遍清凈行世界普花如來，以是寶花奉上世尊。致問無量，少病少惱、起居輕利、安樂行不？」作是語已，即升虛空結加趺坐。

爾時文殊師利菩薩摩訶薩，于大眾中即從座起，偏袒右肩右膝著地，合掌恭敬而白佛言：「我念過去久遠世時，曾於普燈佛所聞說普入不思議法門。我于爾時即便獲得八千四百億那由他三昧，又能了知七十七萬億那由他三昧。善哉世尊！愿垂哀愍為諸菩薩說此法門。」

爾時佛告文殊師利：「汝今諦聽，善思念之，當爲汝說。」

文殊師利言：「唯然世尊！愿樂欲聞。」

佛言：「若諸菩薩欲學此法，應當修習諸三昧門。所謂色相三昧、聲相三昧、香相三昧、味相三昧、觸相三昧、意界三昧、女

【現代漢語翻譯】現代漢語譯本普門會第十

如是我聞：

一時，佛在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與八百位大比丘眾，以及四萬二千位菩薩摩訶薩（bodhisattva-mahāsattva）在一起。當時，有一位菩薩名叫無垢藏（Vimalagarbha），與九萬二千位菩薩眾，恭敬地圍繞著，從空中而來。那時，世尊（Bhagavān）就告訴大眾：『那些菩薩，是受遍清凈行世界（Sarvaśuddha-cāritra-loka）的普花如來（Samantakusuma-tathāgata）勸發，來到這娑婆世界（Sahā-loka），爲了在我這裡聽受普入不思議法門（Samantāvatāra-acintya-dharma-paryāya）；那些菩薩也應當如此。』說完這話，無量無邊其他世界的菩薩眾，都來到耆阇崛山，頂禮佛足，然後退到一旁站立。

那時，無垢藏菩薩手持七寶千葉蓮花，來到如來（Tathāgata）面前，頭面禮足，對佛說：『世尊！遍清凈行世界的普花如來，用這寶花供奉世尊。並問候世尊，是否少病少惱、起居輕便、安樂自在？』說完這話，就升到空中，結跏趺坐。

那時，文殊師利菩薩摩訶薩（Mañjuśrī bodhisattva-mahāsattva），在大眾中即從座位起身，袒露右肩，右膝著地，合掌恭敬地對佛說：『我憶念過去久遠世時，曾在普燈佛（Samantadīpa-buddha）那裡聽聞過普入不思議法門。我當時就獲得了八千四百億那由他（nayuta）三昧（samādhi），又能了知七十七萬億那由他三昧。善哉，世尊！愿您慈悲憐憫，為諸菩薩宣說此法門。』

那時，佛告訴文殊師利：『你現在仔細聽，好好思量，我當爲你宣說。』

文殊師利說：『是的，世尊！我非常樂意聽聞。』

佛說：『如果諸菩薩想要學習此法，應當修習各種三昧門。所謂色相三昧（rūpa-saṃjñā-samādhi）、聲相三昧（śabda-saṃjñā-samādhi）、香相三昧（gandha-saṃjñā-samādhi）、味相三昧（rasa-saṃjñā-samādhi）、觸相三昧（spraṣṭavya-saṃjñā-samādhi）、意界三昧（mano-dhātu-samādhi）、女

【English Translation】 English version Chapter Ten: The Universal Gateway Assembly

Thus have I heard:

At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of eight hundred monks, and forty-two thousand bodhisattva-mahāsattvas. At that time, there was a bodhisattva named Vimalagarbha, who, with ninety-two thousand bodhisattvas, respectfully surrounded him, coming from the sky. Then, the Bhagavan addressed the assembly, saying, 『Those bodhisattvas, having been encouraged by the Tathāgata Samantakusuma of the Sarvaśuddha-cāritra-loka, have come to this Sahā-loka, in order to hear from me the Samantāvatāra-acintya-dharma-paryāya; those bodhisattvas should also do so.』 Having spoken these words, countless bodhisattvas from other worlds came to Mount Gṛdhrakūṭa, bowed at the Buddha』s feet, and stood to one side.

Then, the bodhisattva Vimalagarbha, holding a seven-jeweled thousand-petaled lotus flower, came before the Tathāgata, bowed his head to the ground at his feet, and said to the Buddha, 『Bhagavan! The Tathāgata Samantakusuma of the Sarvaśuddha-cāritra-loka offers this precious flower to the Bhagavan. And inquires whether the Bhagavan is free from illness and affliction, whether his movements are light and easy, and whether he is at peace and ease?』 Having spoken these words, he ascended into the sky and sat in the lotus position.

Then, the bodhisattva-mahāsattva Mañjuśrī, in the midst of the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha, 『I recall in the distant past, I once heard the Samantāvatāra-acintya-dharma-paryāya from the Buddha Samantadīpa. At that time, I immediately attained eighty-four billion nayutas of samādhi, and was also able to understand seventy-seven trillion nayutas of samādhi. Excellent, Bhagavan! May you have compassion and mercy, and expound this dharma-paryāya for the bodhisattvas.』

Then, the Buddha said to Mañjuśrī, 『Now listen carefully, and contemplate well, and I will expound it for you.』

Mañjuśrī said, 『Yes, Bhagavan! I am very eager to hear.』

The Buddha said, 『If bodhisattvas wish to learn this dharma, they should cultivate various samādhi gates. These are the rūpa-saṃjñā-samādhi, śabda-saṃjñā-samādhi, gandha-saṃjñā-samādhi, rasa-saṃjñā-samādhi, spraṣṭavya-saṃjñā-samādhi, mano-dhātu-samādhi, and the female

相三昧、男相三昧、童男相三昧、童女相三昧、天相三昧、龍相三昧、夜叉相三昧、乾闥婆相三昧、阿修羅相三昧、迦樓羅相三昧、緊那羅相三昧、摩睺羅伽相三昧、地獄相三昧、畜生相三昧、閻魔羅界三昧、貪相三昧、瞋相三昧、癡相三昧、不善法三昧、善法三昧、有為三昧、無為三昧。文殊師利！若諸菩薩于如是等一切三昧善通達者，是則已為修學此法。文殊師利！云何名為色相三昧？即說頌曰：

「觀色如聚沫，　　中無有堅實，　不可執持故，　　是名色三昧。

「複次文殊師利！云何名為聲相三昧？即說頌曰：

「觀聲如谷響，　　其性不可得，　諸法亦如是，　　無相無差別，　了知皆寂靜，　　是名聲三昧。

「複次文殊師利！云何名為香相三昧？即說頌曰：

「假令百千劫，　　常嗅種種香，　如海納眾流，　　而無有厭足。　其香若是實，　　則應可滿足，　但有假名字，　　其實不可取。　以不可取故，　　鼻亦無所有，　了知性空寂，　　是名香三昧。

「複次文殊師利！云何名為味相三昧？即說頌曰：

「舌根之所受，　　咸醋等諸味，　皆從眾緣生，　　其性無所有。　若能如是知，　　因緣和合起，　了此不思議，　　是名味三昧。

【現代漢語翻譯】現代漢語譯本相三昧（觀察諸相的禪定）、男相三昧（觀察男性之相的禪定）、童男相三昧（觀察童男之相的禪定）、童女相三昧（觀察童女之相的禪定）、天相三昧（觀察天人之相的禪定）、龍相三昧（觀察龍之相的禪定）、夜叉相三昧（觀察夜叉之相的禪定）、乾闥婆相三昧（觀察乾闥婆之相的禪定）、阿修羅相三昧（觀察阿修羅之相的禪定）、迦樓羅相三昧（觀察迦樓羅之相的禪定）、緊那羅相三昧（觀察緊那羅之相的禪定）、摩睺羅伽相三昧（觀察摩睺羅伽之相的禪定）、地獄相三昧（觀察地獄之相的禪定）、畜生相三昧（觀察畜生之相的禪定）、閻魔羅界三昧（觀察閻魔羅界之相的禪定）、貪相三昧（觀察貪慾之相的禪定）、瞋相三昧（觀察嗔恨之相的禪定）、癡相三昧（觀察愚癡之相的禪定）、不善法三昧（觀察不善法之相的禪定）、善法三昧（觀察善法之相的禪定）、有為三昧（觀察有為法之相的禪定）、無為三昧（觀察無為法之相的禪定）。文殊師利！如果各位菩薩對於以上所有這些禪定都能善巧通達，那麼就已經是修學了這個法門。文殊師利！什麼叫做色相三昧呢？即說偈頌如下：『觀察色法如泡沫聚，其中沒有堅實不變的實體，因為不可執取，所以稱為色三昧。』『再者，文殊師利！什麼叫做聲相三昧呢？即說偈頌如下：』『觀察聲音如同山谷的迴響，它的本性是不可得的，一切諸法也是如此，沒有相狀，沒有差別，了知一切都是寂靜的，這就叫做聲三昧。』『再者，文殊師利！什麼叫做香相三昧呢？即說偈頌如下：』『假使經過百千劫的時間，經常嗅聞各種各樣的香氣，如同大海容納眾多的河流，卻永遠沒有厭足的時候。如果香氣是真實的，那麼就應該可以滿足，但它只是一個虛假的名字，其實是不可執取的。因為不可執取，所以鼻子也是空無所有的，了知其本性空寂，這就叫做香三昧。』『再者，文殊師利！什麼叫做味相三昧呢？即說偈頌如下：』『舌根所感受的，咸、酸等各種味道，都是從眾多因緣和合而生，它的本性是空無所有的。如果能夠這樣了知，因緣和合而生起，了知這種不可思議的道理，這就叫做味三昧。』

【English Translation】 English version Samadhi of Form (observing the samadhi of all forms), Samadhi of Male Form (observing the samadhi of male form), Samadhi of Boy Form (observing the samadhi of boy form), Samadhi of Girl Form (observing the samadhi of girl form), Samadhi of Heavenly Form (observing the samadhi of heavenly beings), Samadhi of Dragon Form (observing the samadhi of dragons), Samadhi of Yaksha Form (observing the samadhi of yakshas), Samadhi of Gandharva Form (observing the samadhi of gandharvas), Samadhi of Asura Form (observing the samadhi of asuras), Samadhi of Garuda Form (observing the samadhi of garudas), Samadhi of Kinnara Form (observing the samadhi of kinnaras), Samadhi of Mahoraga Form (observing the samadhi of mahoragas), Samadhi of Hell Form (observing the samadhi of hell beings), Samadhi of Animal Form (observing the samadhi of animals), Samadhi of Yama Realm (observing the samadhi of the realm of Yama), Samadhi of Greed (observing the samadhi of greed), Samadhi of Anger (observing the samadhi of anger), Samadhi of Ignorance (observing the samadhi of ignorance), Samadhi of Unwholesome Dharma (observing the samadhi of unwholesome dharmas), Samadhi of Wholesome Dharma (observing the samadhi of wholesome dharmas), Samadhi of Conditioned (observing the samadhi of conditioned dharmas), Samadhi of Unconditioned (observing the samadhi of unconditioned dharmas). Manjushri! If all Bodhisattvas are well-versed in all these samadhis, then they have already practiced this Dharma. Manjushri! What is called the Samadhi of Form? The verse says: 'Observing form as a cluster of foam, there is no solidity within, because it cannot be grasped, this is called the Samadhi of Form.' 'Furthermore, Manjushri! What is called the Samadhi of Sound? The verse says:' 'Observing sound like an echo in a valley, its nature is unattainable, all dharmas are also like this, without characteristics, without differences, understanding that all is tranquil, this is called the Samadhi of Sound.' 'Furthermore, Manjushri! What is called the Samadhi of Smell? The verse says:' 'Even if for hundreds of thousands of kalpas, one constantly smells various fragrances, like the ocean receiving many rivers, yet there is never satisfaction. If the fragrance were real, then it should be able to satisfy, but it is only a false name, in reality it cannot be grasped. Because it cannot be grasped, the nose is also without substance, understanding its nature is empty and tranquil, this is called the Samadhi of Smell.' 'Furthermore, Manjushri! What is called the Samadhi of Taste? The verse says:' 'What the tongue perceives, the various tastes such as salty and sour, all arise from the combination of many causes and conditions, its nature is without substance. If one can understand this, that it arises from the combination of causes and conditions, understanding this inconceivable principle, this is called the Samadhi of Taste.'

「複次文殊師利！云何名為觸相三昧？即說頌曰：

「觸但有名字，　　其性不可得，　細滑等諸法，　　皆是從緣生。　若能知觸性，　　因緣和合起，　畢竟無所有，　　是名觸三昧。

「複次文殊師利！云何名為意界三昧？即說頌曰：

「設集三千界，　　無量諸眾生，　一心共思求，　　意界不可得。　不在於內外，　　亦不可聚集，　但以于假名，　　說有種種相。　猶如於幻化，　　無住無處所，　了知彼性空，　　是名意三昧。

「複次文殊師利！云何名為女相三昧？即說頌曰：

「四大假為女，　　其中無所有，　凡夫迷惑心，　　執取以為實。　女人如幻化，　　愚者不能了，　妄見女相故，　　生於染著心。　譬如幻化女，　　而非實女人，　無智者迷惑，　　便生於欲想。　如是了知已，　　一切女無相，　此相皆寂靜，　　是名女三昧。

「複次文殊師利！云何名為男相三昧？即說頌曰：

「自謂是男子，　　見彼為女人，　由斯分別心，　　而生於欲想。　欲心本無有，　　心相不可得，　由妄分別故，　　于身起男想。　是中實無男，　　我說如陽焰，　知男相寂靜，　　是名男三昧。

「複次文

【現代漢語翻譯】現代漢語譯本「再者，文殊師利（Manjusri，菩薩名）！什麼叫做觸相三昧（Sparsha-samadhi，通過對觸覺的專注而達到的禪定）？我用偈頌來說明：『觸』只是一個名字，它的本性是不可得的，細滑等各種法，都是從因緣而生。如果能知道觸的本性，是因緣和合而生起，畢竟是空無所有的，這就叫做觸三昧。「再者，文殊師利！什麼叫做意界三昧（Manodhatu-samadhi，通過對意識領域的專注而達到的禪定）？我用偈頌來說明：假設聚集三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位），無數的眾生，一心共同思索尋求，也無法找到意界。它不在內，不在外，也不可聚集，只是用假名，說有種種相。它就像幻化一樣，沒有住處，沒有固定場所，了知它的本性是空，這就叫做意三昧。「再者，文殊師利！什麼叫做女相三昧（Stri-samadhi，通過對女性形象的專注而達到的禪定）？我用偈頌來說明：四大（地、水、火、風）假合成為女人，其中沒有真實的存在，凡夫迷惑的心，執著地認為它是真實的。女人就像幻化一樣，愚癡的人不能明白，因為妄見女相，而生起染著的心。譬如幻化出來的女人，並非真實的女人，沒有智慧的人迷惑，就生起慾望的想法。像這樣瞭解之後，一切女相都是無相的，此相都是寂靜的，這就叫做女三昧。「再者，文殊師利！什麼叫做男相三昧（Purusa-samadhi，通過對男性形象的專注而達到的禪定）？我用偈頌來說明：自己認為自己是男子，看到對方是女人，由此分別心，而生起慾望的想法。慾望心本來就沒有，心的相狀是不可得的，因為虛妄分別的緣故，對身體產生男性的想法。其中實在沒有男性，我說它像陽焰（Mirage，沙漠中因空氣折射而產生的虛幻景象），知道男相是寂靜的，這就叫做男三昧。「再者，文殊師利！

【English Translation】 English version Furthermore, Manjusri! What is called the Samadhi of Touch Aspect (Sparsha-samadhi)? I will explain it with a verse: 'Touch' is just a name, its nature is unattainable. The various dharmas such as smoothness and roughness all arise from conditions. If one can understand the nature of touch, that it arises from the combination of conditions, and is ultimately empty, this is called the Samadhi of Touch. Furthermore, Manjusri! What is called the Samadhi of the Mind Element (Manodhatu-samadhi)? I will explain it with a verse: Suppose one gathers the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu), and countless sentient beings, all thinking and seeking together with one mind, the mind element cannot be found. It is neither inside nor outside, nor can it be gathered. It is only with a provisional name that various aspects are spoken of. It is like an illusion, without a dwelling place or fixed location. Knowing its nature to be empty, this is called the Samadhi of Mind. Furthermore, Manjusri! What is called the Samadhi of the Female Aspect (Stri-samadhi)? I will explain it with a verse: The four great elements (earth, water, fire, and wind) are falsely combined to form a woman, within which there is no real existence. The deluded minds of ordinary people cling to it as real. A woman is like an illusion, which the foolish cannot understand. Because of falsely seeing the female aspect, they give rise to a mind of attachment. For example, a woman created by illusion is not a real woman. Those without wisdom are deluded and give rise to thoughts of desire. Having understood this, all female aspects are without aspects. These aspects are all tranquil. This is called the Samadhi of the Female Aspect. Furthermore, Manjusri! What is called the Samadhi of the Male Aspect (Purusa-samadhi)? I will explain it with a verse: One thinks of oneself as a man, and sees the other as a woman. From this discriminating mind, thoughts of desire arise. The mind of desire is originally non-existent, and the aspect of the mind is unattainable. Because of false discrimination, one has the thought of a male in the body. In reality, there is no male. I say it is like a mirage. Knowing the male aspect to be tranquil, this is called the Samadhi of the Male Aspect. Furthermore, Manjusri!

殊師利！云何名為童男相三昧？即說頌曰：

「如樹無根枝，　　花則不可得，　以花無有故，　　其果亦不生。　由無彼女人，　　童男亦非有，　隨於分別者，　　假說如是名。　了知彼女人，　　及童男非有，　能如是觀察，　　是童男三昧。

「複次文殊師利！云何名為童女相三昧？即說頌曰：

「如斷多羅樹，　　畢竟不復生，　何有智慧人，　　于中求果實？　若有能了知，　　諸法無生者，　不應起分別，　　童女為能生。　又如焦谷種，　　其牙本不生，　女人亦復然，　　是童女三昧。

「複次文殊師利！云何名為天相三昧？即說頌曰：

「因清凈信心，　　及以眾善業，　受諸天勝報，　　端正殊妙身。　珍寶諸宮殿，　　非由造作成，　曼陀羅妙花，　　亦無種植者。　如是不思議，　　皆因業力起，　能現種種相，　　猶若凈琉璃。　如是殊妙身，　　及諸宮殿等，　皆從虛妄生，　　是名天三昧。

「複次文殊師利！云何名為龍相三昧？即說頌曰：

「受此諸龍身，　　由不修于忍，　興澍大雲雨，　　遍滿閻浮提。　不從前後際，　　亦不在中間，　而能生此水，　　復歸于大海。　如是諸龍等，　　積習性差

【現代漢語翻譯】現代漢語譯本：文殊師利（Manjusri）！什麼是童男相三昧（Kumarabhuta-samadhi）？即說偈頌道：『如同樹木沒有根，枝條就無法生長，花朵也無法獲得，因為沒有花朵，果實也不會產生。由於沒有女人，童男也就不存在，只是隨著分別心而假立這樣的名稱。如果能了知女人和童男都不是真實存在的，能夠這樣觀察，就是童男三昧。

『再者，文殊師利！什麼是童女相三昧（Kumarika-samadhi）？即說偈頌道：『如同砍斷的多羅樹（Tala），永遠不會再生長，有智慧的人怎麼會從中尋求果實呢？如果有人能夠了知諸法（Dharma）都是無生的，就不應該分別童女是能夠產生什麼的。又如同焦枯的谷種，它的芽根本不會生長，女人也是如此，這就是童女三昧。

『再者，文殊師利！什麼是天相三昧（Deva-samadhi）？即說偈頌道：『因為清凈的信心以及各種善業，所以能承受諸天的殊勝果報，擁有端正美好的身體。珍寶宮殿，不是人為建造而成，曼陀羅（Mandala）妙花，也沒有種植的人。這些不可思議的現象，都是因為業力而產生，能夠顯現種種形象，就像清凈的琉璃一樣。這樣殊勝美好的身體，以及各種宮殿等等，都是從虛妄中產生，這就是天三昧。

『再者，文殊師利！什麼是龍相三昧（Naga-samadhi）？即說偈頌道：『承受龍的身軀，是因為沒有修習忍辱，能夠興起大云降雨，遍滿閻浮提（Jambudvipa）。這些雨水不是從過去或未來而來，也不在中間，卻能產生，最終又迴歸大海。這些龍等，因為累積的習性差異

【English Translation】 English version: Manjusri! What is the Samadhi of the Appearance of a Boy (Kumarabhuta-samadhi)? The verse says: 'Like a tree without roots, branches cannot grow, and flowers cannot be obtained. Because there are no flowers, fruits will not be produced. Because there is no woman, there is also no boy. It is just a name given based on discrimination. If one can understand that neither woman nor boy truly exists, and can observe in this way, this is the Samadhi of the Boy.

'Furthermore, Manjusri! What is the Samadhi of the Appearance of a Girl (Kumarika-samadhi)? The verse says: 'Like a cut-down Tala tree, it will never grow again. How can a wise person seek fruit from it? If one can understand that all dharmas (Dharma) are unproduced, one should not discriminate that a girl is capable of producing anything. Also, like a burnt seed, its sprout will not grow at all. A woman is also like this. This is the Samadhi of the Girl.

'Furthermore, Manjusri! What is the Samadhi of the Appearance of a Deva (Deva-samadhi)? The verse says: 'Because of pure faith and various good deeds, one receives the superior rewards of the devas, possessing a beautiful and upright body. Jeweled palaces are not made by humans, and the wonderful Mandala flowers are not planted by anyone. These inconceivable phenomena arise from the power of karma, and can manifest various forms, like pure crystal. Such a beautiful and wonderful body, and various palaces, etc., all arise from illusion. This is the Deva Samadhi.

'Furthermore, Manjusri! What is the Samadhi of the Appearance of a Naga (Naga-samadhi)? The verse says: 'Receiving the body of a naga is due to not practicing patience. They can cause great clouds to rain, filling Jambudvipa. This water does not come from the past or the future, nor is it in the middle, yet it can arise and eventually return to the ocean. These nagas, due to accumulated differences in habits

別，　起于種種業，　　業亦無有生。　一切非真實，　　愚者謂為有，　能如是了知，　　是名龍三昧。

「複次文殊師利！云何名為夜叉相三昧？即說頌曰：

「是大夜叉身，　　從於自心起，　是中無有實，　　妄生於恐怖，　亦無有怖心，　　而生於怖畏。　觀法非實故，　　無相無所得，　空無寂靜處，　　現此夜叉相，　如是知虛妄，　　是夜叉三昧。

「複次文殊師利！云何名為乾闥婆相三昧？即說頌曰：

「彼實無所趣，　　名言假施設，　了知趣非趣，　　乾闥婆三昧。

「複次文殊師利！云何名為阿修羅相三昧？即說頌曰：

「修羅相所印，　　其相本無生，　無生故無滅，　　阿修羅三昧。

「複次文殊師利！云何名為迦樓羅相三昧？即說頌曰：

「無身以為身，　　名字假施設，　名相無所有，　　迦樓羅三昧。

「複次文殊師利！云何名為緊那羅相三昧？即說頌曰：

「法無作而作，　　說為緊那羅，　了知此不生，　　緊那羅三昧。

「複次文殊師利！云何名為摩睺羅伽相三昧？即說頌曰：

「彼由於名字，　　隨世而安立，　是中無有法，　　而妄起分別。　了知此分別，　　自性無所有，　彼相

【現代漢語翻譯】現代漢語譯本『別』（區別，差異）的產生，源於種種業力，而業力本身並沒有真正的生起。一切都不是真實的，愚昧的人卻認為它們是存在的。如果能夠這樣了知，就稱為『龍三昧』（一種禪定境界）。

『再者，文殊師利（Manjusri）！什麼叫做夜叉相三昧（Yaksha Samadhi）？』即說頌曰：

『這夜叉（Yaksha）的身形，是從自己的心中生起的，其中並沒有真實的存在，只是虛妄地產生恐怖。也沒有真實的恐懼之心，卻產生了恐懼畏懼。觀察諸法並非真實，所以無相也無所得。在空寂無聲之處，顯現出這夜叉的形象。如果能這樣了知其虛妄，就是『夜叉三昧』。

『再者，文殊師利！什麼叫做乾闥婆相三昧（Gandharva Samadhi）？』即說頌曰：

『它們實際上並沒有去處，只是用名言假立安設。了知去與非去，就是『乾闥婆三昧』。

『再者，文殊師利！什麼叫做阿修羅相三昧（Asura Samadhi）？』即說頌曰：

『阿修羅（Asura）的形象所印證的，其相本身並沒有生起。因為沒有生起，所以也沒有滅亡，這就是『阿修羅三昧』。

『再者，文殊師利！什麼叫做迦樓羅相三昧（Garuda Samadhi）？』即說頌曰：

『以無身作為身，只是名字的假立安設。名相實際上什麼都沒有，這就是『迦樓羅三昧』。

『再者，文殊師利！什麼叫做緊那羅相三昧（Kinnara Samadhi）？』即說頌曰：

『法本無作為而顯現作為，這被稱為緊那羅（Kinnara）。了知這不生不滅的道理，就是『緊那羅三昧』。

『再者，文殊師利！什麼叫做摩睺羅伽相三昧（Mahoraga Samadhi）？』即說頌曰：

『它們由於名字，隨著世俗而安立。其中並沒有真實的法，卻虛妄地產生分別。了知這種分別，其自性本無所有。那形象

【English Translation】 English version 『Distinctions』 arise from various karmas, yet karma itself has no origination. All things are not real, but the foolish consider them to exist. If one can understand this, it is called 『Dragon Samadhi』 (a state of meditative absorption).

『Furthermore, Manjusri! What is called Yaksha Samadhi (Yaksha Samadhi)?』 The verse says:

『This body of a Yaksha (Yaksha), arises from one's own mind, There is no reality in it, only a false arising of terror. There is also no real fearful mind, yet fear and dread arise. Observing that dharmas are not real, thus there is no form and nothing to be attained. In the empty and silent place, this image of a Yaksha appears. If one understands its falsity in this way, it is 『Yaksha Samadhi』.

『Furthermore, Manjusri! What is called Gandharva Samadhi (Gandharva Samadhi)?』 The verse says:

『They actually have nowhere to go, they are just nominal designations. Understanding going and not going, is 『Gandharva Samadhi』.

『Furthermore, Manjusri! What is called Asura Samadhi (Asura Samadhi)?』 The verse says:

『The form that is marked by the Asura (Asura), its form has no origination. Because there is no origination, there is also no cessation, this is 『Asura Samadhi』.

『Furthermore, Manjusri! What is called Garuda Samadhi (Garuda Samadhi)?』 The verse says:

『Taking no-body as a body, it is just a nominal designation. The name and form have no existence, this is 『Garuda Samadhi』.

『Furthermore, Manjusri! What is called Kinnara Samadhi (Kinnara Samadhi)?』 The verse says:

『Dharma, without action, appears as action, this is called Kinnara (Kinnara). Understanding this non-arising, is 『Kinnara Samadhi』.

『Furthermore, Manjusri! What is called Mahoraga Samadhi (Mahoraga Samadhi)?』 The verse says:

『They, due to names, are established according to the world. There is no real dharma in them, yet false discriminations arise. Understanding these discriminations, their nature is without any existence. That form

寂靜故，　　摩睺羅三昧。

「複次文殊師利！云何名為地獄相三昧？即說頌曰：

「地獄空無相，　　其性極清凈，　是中無作者，　　從自分別生。　我坐道場時，　　了此無生相，　無相無生故，　　其性如虛空，　此相皆寂靜，　　是地獄三昧。

「複次文殊師利！云何名為畜生相三昧？即說頌曰：

「如雲現眾色，　　是中無有實，　能令無智人，　　於此生迷惑，　于彼畜生趣，　　而受種種身。　猶如虛空云，　　現於諸色像，　了知業如幻，　　不生迷惑心，　彼相本寂靜，　　是畜生三昧。

「複次文殊師利！云何名為閻魔羅界三昧？即說頌曰：

「造作純黑業，　　及以雜業者，　流轉閻羅界，　　受于種種苦。　實無閻羅界，　　亦無流轉者，　自性本無生，　　諸苦猶如夢，　若能如是觀，　　閻羅界三昧。

「複次文殊師利！云何名為貪相三昧？即說頌曰：

「貪從分別生，　　分別亦非有，　無生亦無相，　　住處不可得。　貪性如虛空，　　亦無有建立，　凡夫妄分別，　　由斯貪染生。　法性本無染，　　清凈如虛空，　十方遍推求，　　其性不可得。　不了性空故，　　見貪生怖畏，　無畏生畏想，

【現代漢語翻譯】現代漢語譯本寂靜的緣故，是摩睺羅（Mahoraga）三昧（Samadhi，禪定）。

『再者，文殊師利（Manjusri）！什麼叫做地獄相三昧？』即說頌曰：

『地獄空無相，其性極清凈，是中無作者，從自分別生。我坐道場時，了此無生相，無相無生故，其性如虛空，此相皆寂靜，是地獄三昧。』

『再者，文殊師利！什麼叫做畜生相三昧？』即說頌曰：

『如雲現眾色，是中無有實，能令無智人，於此生迷惑，于彼畜生趣，而受種種身。猶如虛空云，現於諸色像，了知業如幻，不生迷惑心，彼相本寂靜，是畜生三昧。』

『再者，文殊師利！什麼叫做閻魔羅（Yamaraja）界三昧？』即說頌曰：

『造作純黑業，及以雜業者，流轉閻羅界，受于種種苦。實無閻羅界，亦無流轉者，自性本無生，諸苦猶如夢，若能如是觀，閻羅界三昧。』

『再者，文殊師利！什麼叫做貪相三昧？』即說頌曰：

『貪從分別生，分別亦非有，無生亦無相，住處不可得。貪性如虛空，亦無有建立，凡夫妄分別，由斯貪染生。法性本無染，清凈如虛空，十方遍推求，其性不可得。不了性空故，見貪生怖畏，無畏生畏想，』

【English Translation】 English version Because of stillness, it is the Mahoraga (a type of serpent deity) Samadhi (meditative absorption).

『Furthermore, Manjusri! What is called the Samadhi of the Hell Realm?』 Then he spoke in verse:

『Hell is empty and without form, its nature is utterly pure, There is no creator within it, it arises from one's own discrimination. When I sit at the Bodhi (enlightenment) place, I understand this no-birth aspect, Because it is without form and without birth, its nature is like empty space, This aspect is all stillness, this is the Hell Samadhi.』

『Furthermore, Manjusri! What is called the Samadhi of the Animal Realm?』 Then he spoke in verse:

『Like clouds displaying various colors, there is no reality within them, They can cause the unwise to become confused, In the animal realm, they receive various bodies. Like clouds in the empty sky, displaying various forms, Knowing that karma is like an illusion, not giving rise to a confused mind, That aspect is fundamentally still, this is the Animal Samadhi.』

『Furthermore, Manjusri! What is called the Samadhi of the Yamaraja (the king of the underworld) Realm?』 Then he spoke in verse:

『Those who create purely dark karma, and those who create mixed karma, Transmigrate in the Yamaraja realm, enduring various sufferings. In reality, there is no Yamaraja realm, nor is there any transmigration, Its nature is fundamentally without birth, all sufferings are like a dream, If one can observe in this way, this is the Yamaraja Realm Samadhi.』

『Furthermore, Manjusri! What is called the Samadhi of Desire?』 Then he spoke in verse:

『Desire arises from discrimination, discrimination is also non-existent, Without birth and without form, its dwelling place cannot be found. The nature of desire is like empty space, it has no establishment, Ordinary people falsely discriminate, and thus desire arises. The nature of Dharma (the teachings) is fundamentally without defilement, pure like empty space, Searching everywhere in the ten directions, its nature cannot be found. Not understanding the emptiness of nature, one sees desire and generates fear, From no fear, the thought of fear arises,』

於何得安樂？　譬如愚癡人，　　怖畏於虛空，　驚懼而馳走，　　避空不欲見。　虛空遍一切，　　於何而得離？　愚夫迷惑故，　　顛倒分別生。　貪本無自性，　　妄生厭離心，　如人慾避空，　　終無能脫者；　諸法性自離，　　猶如於涅槃。　三世一切佛，　　了知貪性空，　住此境界中，　　未曾有舍離；　于貪怖畏者，　　思惟求解脫。　如是貪自性，　　究竟常清凈，　我證菩提時，　　了達皆平等。　若執貪為有，　　于彼當舍離，　由妄分別故，　　而言舍離貪。　此唯分別心，　　實無有舍離，　其性不可得，　　亦無有滅壞，　平等實際中，　　無解脫分別。　若於貪解脫，　　于空亦解脫，　虛空及與貪，　　無盡無差別；　若見差別者，　　我說令舍離。　貪實無有生，　　妄起生分別，　彼貪本性空，　　但有假名字，　不應以此名，　　而生於執著。　了貪無染故，　　是則畢竟空，　不由滅壞貪，　　而得於解脫。　貪法與佛法，　　平等即涅槃，　智者應當知，　　了貪寂靜已，　入于寂靜界，　　是名貪三昧。

「複次文殊師利！云何名為瞋相三昧？即說頌曰：

「以虛妄因緣，　　而起于瞋恚，

【現代漢語翻譯】現代漢語譯本於何處能獲得安樂？譬如愚癡之人，怖畏於虛空，驚恐而奔走，躲避虛空不願見。虛空遍佈一切，於何處能夠逃離？愚笨之人因迷惑，產生顛倒的分別。貪慾本無自性，妄生厭惡遠離之心，如同有人想躲避虛空，終究無法逃脫；諸法的本性自離，猶如涅槃（佛教的最高境界，指解脫）。三世一切諸佛，了知貪慾的本性是空，安住於此境界中，從未有捨棄遠離；對於貪慾感到恐懼的人，會思考尋求解脫。如此貪慾的自性，究竟是常清凈的，我證得菩提（覺悟）時，了達一切皆平等。若執著貪慾為實有，就想捨棄遠離它，由於虛妄的分別，才說要捨棄貪慾。這只是分別心所為，實際上並無捨棄，其本性不可得，也沒有滅壞，在平等的實際中，沒有解脫的分別。若能從貪慾中解脫，也就從虛空中解脫，虛空和貪慾，無盡無差別；若見有差別，我說應當舍離。貪慾實際上沒有生起，妄想產生生起的分別，那貪慾的本性是空，只是一個假名字，不應以此名字，而產生執著。了知貪慾無染污，這就是畢竟空，不是通過滅壞貪慾，而得到解脫。貪慾之法與佛法，平等即是涅槃，智者應當知道，了知貪慾寂靜后，進入寂靜的境界，這就叫做貪三昧（通過禪定達到的一種境界）。

『再者，文殊師利（菩薩名）！什麼叫做瞋相三昧？』即說頌曰：

『以虛妄的因緣，而生起瞋恚，』

【English Translation】 English version Where can one find peace and happiness? Like a foolish person, who fears the empty space, Running away in terror, avoiding the void, not wanting to see it. The void pervades everything, where can one escape from it? Because of delusion, the foolish person gives rise to distorted discriminations. Greed has no inherent nature, and falsely arises the mind of aversion and detachment, Like a person who wants to avoid the void, ultimately cannot escape; The nature of all dharmas (phenomena) is naturally detached, like Nirvana (the ultimate state of liberation in Buddhism). All Buddhas of the three times, understand that the nature of greed is emptiness, Abiding in this state, they have never abandoned or detached from it; Those who fear greed, contemplate and seek liberation. Thus, the nature of greed, is ultimately always pure, When I attain Bodhi (enlightenment), I understand that all are equal. If one clings to greed as real, then one wants to abandon it, Due to false discriminations, one speaks of abandoning greed. This is only the work of the discriminating mind, in reality there is no abandonment, Its nature cannot be obtained, nor is there destruction, In the equality of reality, there is no discrimination of liberation. If one is liberated from greed, one is also liberated from the void, The void and greed, are endless and without difference; If one sees a difference, I say one should abandon it. Greed has no real arising, the false thought of arising is created, The nature of that greed is empty, it is just a false name, One should not, because of this name, give rise to attachment. Understanding that greed is without defilement, this is ultimate emptiness, Not by destroying greed, does one attain liberation. The dharma of greed and the Buddha's dharma, are equal, which is Nirvana, The wise should know, after understanding the stillness of greed, Entering the realm of stillness, this is called the Samadhi (a state of meditative consciousness) of greed.

『Furthermore, Manjushri (a Bodhisattva)! What is called the Samadhi of Anger?』 The verse is spoken thus:

『Due to false causes and conditions, anger arises,』

無我執為我，　　及由粗惡聲，　起猛利瞋心，　　猶如於惡毒，　音聲及瞋恚，　　究竟無所有。　如鉆木出火，　　要假眾緣力，　若緣不和合，　　火終不得生。　是不悅意聲，　　畢竟無所有，　知聲性空故，　　瞋亦不復生。　瞋不在於聲，　　亦不身中住，　因緣和合起，　　離緣終不生。　如因乳等緣，　　和合生酥酪，　瞋自性無起，　　因於粗惡聲。　愚者不能了，　　熱惱自燒然，　應當如是知，　　究竟無所有。　瞋性本寂靜，　　但有于假名，　瞋恚即實際，　　以依真如起，　了知如法界，　　是名瞋三昧。

「複次文殊師利！云何名為癡相三昧？即說頌曰：

「無明體性空，　　本自無生起，　是中無少法，　　而可說為癡。　凡夫于無癡，　　而妄生癡想，　于無著生著，　　猶若結虛空。　奇哉愚癡人，　　不應作而作，　諸法皆非有，　　雜染分別生。　如欲取虛空，　　安置於一處，　設經千萬劫，　　終無有積聚。　愚夫從本來，　　經不思議劫，　所起于癡結，　　而無少分增。　如彼取虛空，　　終無有增減，　多劫集於癡，　　增減亦如是。　又如於橐籥，　　受風無際限，　愚癡著欲樂，　　

【現代漢語翻譯】現代漢語譯本：

執著于『我』，認為『我』真實存在，並且因為粗暴惡劣的聲音，會生起強烈的嗔恨心，這就像面對劇毒一樣。聲音和嗔恨，實際上都是空無所有的。

就像鉆木取火，需要依靠眾多因緣和合的力量，如果因緣不和合，火終究無法產生。

那些令人不悅的聲音，實際上也是空無所有的，明白聲音的本性是空，嗔恨心也就不會再生起。

嗔恨不在聲音之中，也不在身體之中，它是由因緣和合而生起，離開因緣就無法產生。

就像牛奶等因緣和合，可以產生酥酪一樣，嗔恨的自性本無生起，只是因為粗暴惡劣的聲音而產生。

愚笨的人不能明白這個道理，被煩惱所煎熬，應當明白，嗔恨的本質是空無所有的。

嗔恨的本性是寂靜的，只是一個假名而已，嗔恨的實際是真如（tathata），因為它依真如而生起。明白嗔恨如同法界（dharmadhatu）一樣，這就叫做嗔三昧（krodha-samadhi）。

『再者，文殊師利（Manjusri）！什麼叫做癡相三昧（moha-samadhi）？』

偈頌說：

無明（avidya）的體性是空，本來就沒有生起，其中沒有絲毫的法，可以被稱作『癡』。

凡夫對於無癡，卻妄想生出癡的念頭，對於無執著，反而產生執著，就像在虛空中打結一樣。

真是奇怪啊，愚癡的人，不應該做的事情卻去做，一切法都不是真實存在的，雜染的分別心由此而生。

就像想要把虛空取來，安置在一個地方，即使經過千萬劫，也終究無法積聚。

愚笨的人從本來，經過不可思議的劫數，所產生的癡結，也沒有絲毫的增加。

就像取虛空，終究不會有增減一樣，多劫積累的癡，其增減也是如此。

又像風箱一樣，接受風沒有邊際，愚癡的人執著于慾望的快樂，

【English Translation】 English version:

Clinging to 'self' as real, and due to harsh and unpleasant sounds, Intense anger arises, like facing a deadly poison. Sounds and anger, ultimately, are without any substance.

Like drilling wood to produce fire, it requires the power of many conditions coming together, If the conditions do not harmonize, fire will not arise.

Those unpleasant sounds, ultimately, are without any substance, Understanding the nature of sound as empty, anger will not arise again.

Anger is not in the sound, nor does it reside in the body, It arises from the coming together of conditions, and will not arise without conditions.

Like milk and other conditions coming together to produce butter and cheese, The nature of anger has no arising, it only arises due to harsh and unpleasant sounds.

Foolish people cannot understand this, and are tormented by their own afflictions, They should understand that the essence of anger is without any substance.

The nature of anger is originally peaceful, it is just a false name, The reality of anger is tathata (suchness), because it arises from tathata. Understanding anger as being like the dharmadhatu (realm of phenomena), this is called krodha-samadhi (samadhi of anger).

'Furthermore, Manjusri! What is called moha-samadhi (samadhi of delusion)?'

The verse says:

The nature of avidya (ignorance) is empty, it has no arising from the beginning, There is not a single dharma (phenomenon) within it that can be called 'delusion'.

Ordinary people, regarding non-delusion, falsely give rise to the thought of delusion, Regarding non-attachment, they instead generate attachment, like tying knots in empty space.

How strange, foolish people, do what should not be done, All dharmas are not real, and defiled discriminations arise from this.

Like trying to take empty space and place it in one location, Even after millions of kalpas (eons), there will be no accumulation.

Foolish people, from the beginning, through inconceivable kalpas, The knots of delusion that arise, do not increase even a little.

Like taking empty space, there is ultimately no increase or decrease, The delusion accumulated over many kalpas, its increase and decrease is also like this.

Also, like a bellows, receiving wind without limit, Foolish people are attached to the pleasures of desire,

無有厭足時。　是癡無所有，　　無根無住處，　以根非有故，　　亦無癡可盡。　以癡無盡故，　　邊際不可得，　是故諸眾生，　　我不能令盡。　設我一日中，　　能度三千界，　所有諸眾生，　　皆令入涅槃，　復經不思議，　　無量千萬劫，　日日如是化，　　眾生界不盡。　癡界眾生界，　　是二俱無相，　彼皆如幻化，　　故不能令盡。　癡性與佛性，　　平等無差別，　若分別于佛，　　彼則住愚癡。　癡及一切智，　　性皆不可得，　然彼諸眾生，　　皆與癡平等。　眾生不思議，　　癡亦不思議，　以不思議故，　　不應取分別。　如是思惟心，　　思量不可得，　癡亦不可量，　　以無邊際故。　既無有邊際，　　從何而得生，　自性無生故，　　相亦不可得。　了癡無有相，　　觀佛亦復然，　應當如是知，　　一切法無二。　癡性本寂靜，　　但有于假名，　我證菩提時，　　亦了癡平等，　能作如是觀，　　是名癡三昧。

「複次文殊師利！云何名為不善三昧？即說頌曰：

「知彼貪瞋癡，　　種種諸煩惱，　所有諸行相，　　虛妄無真實，　能如是觀察，　　是不善三昧。

「複次文殊師利！云何名為善法三

【現代漢語翻譯】現代漢語譯本（對於慾望）沒有滿足的時候。這愚癡（moha）是無所有的，沒有根基，也沒有固定的住處。因為它的根基並非真實存在，所以也沒有愚癡可以被徹底消除。因為愚癡沒有盡頭，所以它的邊際是無法得到的。因此，所有的眾生，我無法讓他們全部解脫。假設我一天之內，能夠度化三千大千世界（sahasra-cūḍika-lokadhātu）中所有的眾生，讓他們都進入涅槃（nirvāṇa）。再經過不可思議、無量千萬劫的時間，每天都這樣度化眾生，眾生的界限也不會窮盡。愚癡的界限和眾生的界限，這兩者都沒有真實的相狀。它們都如同幻化一般，所以無法讓它們徹底消失。愚癡的本性和佛性（buddhatā），是平等沒有差別的。如果分別佛和愚癡，那人就仍然住在愚癡之中。愚癡和一切智慧（sarvajñatā），它們的本性都是不可得的。然而，那些眾生，都與愚癡平等。眾生是不可思議的，愚癡也是不可思議的。因為不可思議的緣故，不應該去分別它們。像這樣思惟的心，它的思量是不可得的。愚癡也是不可度量的，因為它沒有邊際。既然沒有邊際，那麼它又是從哪裡產生的呢？因為它的自性是無生的，所以它的相狀也是不可得的。瞭解愚癡沒有真實的相狀，觀察佛也是如此。應當這樣知道，一切法（dharma）都是無二的。愚癡的本性本來就是寂靜的，只是有虛假的名稱。當我證得菩提（bodhi）的時候，也了悟到愚癡是平等的。能夠這樣觀察，就叫做愚癡三昧（moha-samādhi）。

『再者，文殊師利（Mañjuśrī）！什麼叫做不善三昧（akuśala-samādhi）？』即說偈頌道：

『知道貪（rāga）、嗔（dveṣa）、癡（moha），種種的煩惱（kleśa），所有這些行為的相狀，都是虛妄不真實的。能夠這樣觀察，就是不善三昧。』

『再者，文殊師利！什麼叫做善法三昧（kuśala-dharma-samādhi）？』

【English Translation】 English version There is no time of satisfaction (for desires). This ignorance (moha) is without anything, without root, and without a fixed abode. Because its root is not real, there is also no ignorance that can be completely eliminated. Because ignorance has no end, its boundary cannot be obtained. Therefore, all sentient beings, I cannot make them all liberated. Suppose that in one day, I could liberate all sentient beings in the three thousand great thousand worlds (sahasra-cūḍika-lokadhātu), and make them all enter nirvana (nirvāṇa). And after an inconceivable, immeasurable number of kalpas, if I were to liberate beings like this every day, the realm of sentient beings would not be exhausted. The realm of ignorance and the realm of sentient beings, these two have no real characteristics. They are all like illusions, so they cannot be completely eliminated. The nature of ignorance and the Buddha-nature (buddhatā) are equal without difference. If one distinguishes between the Buddha and ignorance, then that person still dwells in ignorance. Ignorance and all wisdom (sarvajñatā), their natures are both unobtainable. However, those sentient beings are all equal to ignorance. Sentient beings are inconceivable, and ignorance is also inconceivable. Because of the inconceivable nature, one should not make distinctions between them. The mind that thinks like this, its thoughts are unobtainable. Ignorance is also immeasurable, because it has no boundary. Since there is no boundary, then from where does it arise? Because its self-nature is unborn, its characteristics are also unobtainable. Understanding that ignorance has no real characteristics, observing the Buddha is also the same. One should know in this way that all dharmas (dharma) are non-dual. The nature of ignorance is originally tranquil, it only has a false name. When I attain bodhi (bodhi), I also realize that ignorance is equal. Being able to observe in this way is called the samadhi of ignorance (moha-samādhi).

『Furthermore, Mañjuśrī! What is called the unwholesome samadhi (akuśala-samādhi)?』 Then the verse is spoken:

『Knowing greed (rāga), hatred (dveṣa), and ignorance (moha), all kinds of afflictions (kleśa), All these characteristics of actions are false and unreal. Being able to observe in this way is the unwholesome samadhi.』

『Furthermore, Mañjuśrī! What is called the wholesome dharma samadhi (kuśala-dharma-samādhi)?』

昧？即說頌曰：

「汝等應當知，　　諸善意樂者，　心行各差別，　　皆同於一行。　以一出離相，　　了知於一切，　皆悉寂靜故，　　是名善三昧。

「複次文殊師利！云何名有為三昧？即說頌曰：

「汝等應當知，　　一切有為法，　非是所造作，　　亦無可稱量。　我了知諸行，　　性無有積集，　一切皆寂靜，　　名有為三昧。

「複次文殊師利！云何名無為三昧？即說頌曰：

「無為性寂靜，　　于中無所著，　亦復無出離，　　但有假名字。　為執著眾生，　　而說彼名字，　能如是了知，　　名無為三昧。」

爾時世尊說如是等不可思議微妙偈時，九萬二千菩薩得無生法忍，三萬六千比丘而於諸漏心得解脫；七十二萬億那由他諸天及六千比丘尼、一百八十萬優婆塞、二千二百優婆夷等，皆發阿耨多羅三藐三菩提心。

爾時文殊師利菩薩復白佛言：「唯愿世尊！為諸菩薩演說種種三昧名字，令其聞者諸根通利，而於諸法得智慧明，不為一切邪見眾生之所摧伏，亦令證得四無礙辯，於一文字而能了知種種文字，于諸文字了一文字。復以無邊辯才，為諸眾生善說法要，亦令證得甚深法忍，於一剎那了一切行。是一切行，各各復有無邊行相皆能了知。」

【現代漢語翻譯】現代漢語譯本關於三昧（Samadhi，禪定）的解釋，佛陀以偈頌形式說道：『你們應當知道，所有心懷善意的人，雖然他們的心念和行為各有不同，但都趨向于同一個目標。通過認識到一切都以出離為相，從而瞭解一切法的寂靜本質，這被稱為善三昧。』『再者，文殊師利（Manjusri，菩薩名）！什麼是有為三昧？』佛陀以偈頌形式說道：『你們應當知道，一切有為法（Samskrta-dharma，因緣和合而生的法），並非被創造出來的，也無法被衡量。我瞭解諸行的本質，它們沒有積聚的自性，一切都是寂靜的，這被稱為有為三昧。』『再者，文殊師利！什麼是無為三昧？』佛陀以偈頌形式說道：『無為的自性是寂靜的，其中沒有任何執著，也沒有出離。它只是一個假名。爲了那些執著的眾生，才說出這個名字。能夠這樣理解，就稱為無為三昧。』當時，世尊宣說這些不可思議的微妙偈頌時，九萬二千位菩薩獲得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的真理的領悟），三萬六千位比丘從諸煩惱中解脫；七十二萬億那由他（nayuta，數量單位）諸天，以及六千位比丘尼、一百八十萬優婆塞（upasaka，在家男居士）、二千二百位優婆夷（upasika，在家女居士）等，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。當時，文殊師利菩薩再次對佛陀說：『世尊，請為諸菩薩演說各種三昧的名稱，使聽聞者諸根通利，對一切法獲得智慧光明，不被一切邪見眾生所摧毀，也讓他們證得四無礙辯（catasrah-pratisamvidah，四種無礙的辯才），能從一個文字中瞭解種種文字，從種種文字中瞭解一個文字。並且以無邊的辯才，為眾生善說佛法要義，也讓他們證得甚深法忍，在一剎那間瞭解一切行。而這一切行，各自又有無邊的行相，都能瞭解。』

【English Translation】 English version Regarding the explanation of Samadhi (meditative absorption), the Buddha spoke in verses: 'You should know that all those with good intentions, although their thoughts and actions differ, all move towards the same goal. By recognizing that everything is characterized by renunciation, thereby understanding the tranquil nature of all dharmas, this is called good Samadhi.' 'Furthermore, Manjusri! What is meant by conditioned Samadhi?' The Buddha spoke in verses: 'You should know that all conditioned dharmas (Samskrta-dharma), are not created, nor can they be measured. I understand the nature of all actions, they have no inherent accumulation, everything is tranquil, this is called conditioned Samadhi.' 'Furthermore, Manjusri! What is meant by unconditioned Samadhi?' The Buddha spoke in verses: 'The nature of the unconditioned is tranquil, there is no attachment in it, nor is there renunciation. It is merely a provisional name. For the sake of those beings who are attached, this name is spoken. To understand it in this way is called unconditioned Samadhi.' At that time, when the World Honored One spoke these inconceivable and subtle verses, ninety-two thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti), thirty-six thousand Bhikshus were liberated from all defilements; seventy-two million nayutas (a unit of number) of Devas, as well as six thousand Bhikshunis, one million eight hundred thousand Upasakas (male lay practitioners), and two thousand two hundred Upasikas (female lay practitioners), all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). At that time, Bodhisattva Manjusri again said to the Buddha: 'World Honored One, please explain the names of various Samadhis for the Bodhisattvas, so that those who hear them will have their faculties sharpened, gain wisdom and clarity regarding all dharmas, not be defeated by all beings with wrong views, and also enable them to attain the four unobstructed eloquences (catasrah-pratisamvidah), to understand various words from one word, and to understand one word from various words. And with boundless eloquence, to skillfully explain the essence of the Dharma for all beings, and also enable them to attain profound forbearance of the Dharma, to understand all actions in a single moment. And each of these actions has boundless aspects, all of which can be understood.'

佛言：「文殊師利！有三昧名無邊離垢，若菩薩得此三昧，能現一切諸清凈色。復有三昧名可畏面，得此三昧有大威光映蔽日月。復有三昧名出焰光，得此三昧能蔽一切釋梵威光。復有三昧名為出離，得此三昧令諸眾生出離一切貪恚愚癡。復有三昧名無礙光，得此三昧則能照曜一切佛剎。復有三昧名無忘失，得此三昧能持諸佛所說教法，亦能為他敷演斯義。復有三昧名曰雷音，得此三昧善能顯示一切言音上至梵世。復有三昧名為喜樂，得此三昧令諸眾生喜樂滿足。復有三昧名喜無厭，得此三昧其見聞者無有厭足。復有三昧名專一境難思功德，得此三昧而能示現一切神變。復有三昧名解一切眾生語言，得此三昧善能宣說一切語言，於一字中說一切字，了一切字同於一字。復有三昧名超一切陀羅尼王，得此三昧能善了知諸陀羅尼。復有三昧名為一切辯才莊嚴，得此三昧善能分別一切文字種種言音。復有三昧名為積集一切善法，得此三昧能令眾生悉聞佛聲法聲僧聲、聲聞聲緣覺聲、菩薩聲波羅蜜聲，如是菩薩住三昧時，令諸眾生聞聲不絕。」

爾時文殊師利白佛言：「唯愿世尊！加威護念，令我獲得無礙辯才，說此法門殊勝功德。」

佛言：「善哉！隨汝所愿。」

文殊師利復白佛言：「若有菩

【現代漢語翻譯】現代漢語譯本佛陀說：『文殊師利！有一種三昧（samadhi，禪定）名為無邊離垢，如果菩薩得到這種三昧，就能顯現一切清凈的色相。又有一種三昧名為可畏面，得到這種三昧的人會有強大的威光，能夠遮蔽日月的光輝。又有一種三昧名為出焰光，得到這種三昧的人能夠遮蔽一切釋梵（Śakra and Brahmā，帝釋天和梵天）的威光。又有一種三昧名為出離，得到這種三昧能夠使眾生脫離一切貪慾、嗔恚和愚癡。又有一種三昧名為無礙光，得到這種三昧就能照耀一切佛剎（buddhakṣetra，佛的國土）。又有一種三昧名為無忘失，得到這種三昧能夠保持諸佛所說的教法，也能為他人闡述這些教義。又有一種三昧名為雷音，得到這種三昧能夠很好地顯示一切言語聲音，上至梵世（brahmaloka，梵天界）。又有一種三昧名為喜樂，得到這種三昧能夠使眾生喜悅滿足。又有一種三昧名為喜無厭，得到這種三昧，見到或聽到的人都不會感到厭倦。又有一種三昧名為專一境難思功德，得到這種三昧能夠示現一切神通變化。又有一種三昧名為理解一切眾生語言，得到這種三昧能夠很好地宣說一切語言，在一個字中說出一切字，理解一切字等同於一個字。又有一種三昧名為超越一切陀羅尼王（dhāraṇī-rāja，總持之王），得到這種三昧能夠很好地瞭解各種陀羅尼。又有一種三昧名為一切辯才莊嚴，得到這種三昧能夠很好地分辨一切文字和各種言語聲音。又有一種三昧名為積集一切善法，得到這種三昧能夠使眾生都聽到佛的聲音、法的聲音、僧的聲音、聲聞（śrāvaka，聽聞佛法而得解脫者）的聲音、緣覺（pratyekabuddha，獨自覺悟者）的聲音、菩薩的聲音、波羅蜜（pāramitā，到彼岸）的聲音。當菩薩安住于這種三昧時，能使眾生聽到的聲音不絕。』當時，文殊師利菩薩對佛說：『唯愿世尊，加持護念，使我獲得無礙的辯才，宣說這個法門的殊勝功德。』佛陀說：『很好！就如你所愿。』文殊師利菩薩又對佛說：『如果有菩薩……』

【English Translation】 English version The Buddha said, 'Mañjuśrī, there is a samadhi (meditative absorption) called Boundless Purity, if a Bodhisattva attains this samadhi, they can manifest all pure forms. There is another samadhi called Awesome Countenance, attaining this samadhi brings great majestic light that obscures the sun and moon. There is another samadhi called Emanating Flame Light, attaining this samadhi can obscure the majestic light of all Śakra and Brahmā. There is another samadhi called Liberation, attaining this samadhi enables beings to be liberated from all greed, hatred, and ignorance. There is another samadhi called Unobstructed Light, attaining this samadhi can illuminate all Buddha-lands (buddhakṣetra). There is another samadhi called Unforgetfulness, attaining this samadhi enables one to uphold the teachings spoken by all Buddhas, and also to expound these meanings to others. There is another samadhi called Thunderous Sound, attaining this samadhi enables one to skillfully manifest all speech sounds, reaching up to the Brahmaloka (Brahma's world). There is another samadhi called Joyful Bliss, attaining this samadhi enables beings to be filled with joy and satisfaction. There is another samadhi called Joy Without Satiety, attaining this samadhi, those who see or hear it will never be satiated. There is another samadhi called Single-Pointedness with Inconceivable Merits, attaining this samadhi enables one to manifest all miraculous transformations. There is another samadhi called Understanding All Beings' Languages, attaining this samadhi enables one to skillfully proclaim all languages, speaking all words within one word, and understanding all words as being the same as one word. There is another samadhi called Transcending All Dhāraṇī Kings (dhāraṇī-rāja), attaining this samadhi enables one to skillfully understand all dhāraṇīs. There is another samadhi called Adorned with All Eloquence, attaining this samadhi enables one to skillfully distinguish all texts and various speech sounds. There is another samadhi called Accumulating All Good Dharmas, attaining this samadhi enables all beings to hear the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of the śrāvakas (hearers), the sound of the pratyekabuddhas (solitary realizers), the sound of the Bodhisattvas, and the sound of the pāramitās (perfections). When a Bodhisattva abides in this samadhi, they enable beings to hear these sounds without ceasing.' At that time, Mañjuśrī Bodhisattva said to the Buddha, 'May the World Honored One, through your power and protection, enable me to attain unobstructed eloquence, to proclaim the supreme merits of this Dharma gate.' The Buddha said, 'Excellent! As you wish.' Mañjuśrī Bodhisattva again said to the Buddha, 'If there is a Bodhisattva...'

薩於此法門受持讀誦無疑惑者，當知是人于現身中，決定獲得四種辯才，所謂捷疾辯才、廣大辯才、甚深辯才、無盡辯才，于諸眾生心常護念，隨所修行欲毀壞者，皆能覺悟令無毀壞。」

爾時世尊贊文殊師利菩薩言：「善哉善哉！汝於斯義能善分別，如佈施者獲大財富，持禁戒者決定生天。若能受持此經典者，現得辯才必無虛妄。如日光出能除諸暝，亦如菩薩坐菩提座成等正覺決定無疑，受持讀誦是經典者，現得辯才亦復如是。文殊師利！若復有人于現身中欲求辯才，當於此經心生信樂，受持讀誦廣為人說，勿生疑惑。」

爾時無垢藏菩薩白佛言：「世尊！若諸菩薩，佛涅槃後於此法門心無疑惑，受持讀誦為他廣說，我當攝受加其辯才。」

爾時天魔波旬愁憂苦惱悲涕流淚來詣佛所，而白佛言：「如來昔證無上菩提，我于爾時已懷憂惱。復於今者說此法門，倍生大苦如中毒箭。若諸眾生聞是經典，決定當于阿耨多羅三藐三菩提無有退轉入般涅槃，令我境界皆悉空虛。如來、應、正等覺能令一切諸苦眾生鹹得安樂，愿垂哀愍與大慈悲，不於此經加威護念，令我安隱憂苦皆除。」

爾時世尊告波旬言：「勿懷憂惱。我於此法不作加護，諸眾生等亦不涅槃。」天魔波旬聞是語已，歡喜踴躍憂惱悉

【現代漢語翻譯】現代漢語譯本：如果有人對於這個法門能夠接受、持守、讀誦而沒有疑惑，應當知道這個人今生就能確定獲得四種辯才，也就是所謂的敏捷辯才、廣博辯才、深刻辯才、無盡辯才。對於一切眾生，他常常心懷護念，對於那些想要破壞修行的人，他都能覺悟他們，使他們不再破壞修行。當時，世尊讚歎文殊師利菩薩說：『說得好啊，說得好啊！你對於這個道理能夠很好地分別，就像佈施的人會獲得巨大的財富，持守戒律的人必定會升天一樣。如果有人能夠接受、持守這部經典，今生就能獲得辯才，這絕對不是虛妄的。就像太陽出來能夠消除一切黑暗，也像菩薩坐在菩提座上成就無上正等正覺一樣，這是確定無疑的。接受、持守、讀誦這部經典的人，今生獲得辯才也是如此。文殊師利！如果有人今生想要獲得辯才，應當對這部經典心生信樂，接受、持守、讀誦，並且廣泛地為他人宣說，不要產生疑惑。』當時，無垢藏菩薩對佛說：『世尊！如果各位菩薩在佛陀涅槃之後，對於這個法門沒有疑惑，能夠接受、持守、讀誦，並且廣泛地為他人宣說，我應當攝受他們，增加他們的辯才。』當時，天魔波旬（欲界第六天之魔王）愁苦憂惱，悲傷哭泣，來到佛陀面前，對佛說：『如來您過去證得無上菩提的時候，我那時就已經感到憂愁煩惱了。現在您又宣說這個法門，我更加感到痛苦，就像中了毒箭一樣。如果眾生聽聞這部經典，必定會對於阿耨多羅三藐三菩提（無上正等正覺）不再退轉，進入涅槃，使我的境界都變得空虛。如來、應、正等覺（佛的十號之一）能夠使一切受苦的眾生都得到安樂，希望您能夠垂憐，給予大慈悲，不要對這部經典加以威護，使我能夠安穩，憂愁痛苦都消除。』當時，世尊告訴波旬說：『不要憂愁煩惱。我對於這個法門不會加以保護，眾生也不會因此而涅槃。』天魔波旬聽了這話之後，歡喜踴躍，憂愁煩惱都消除了。

【English Translation】 English version: If someone can accept, uphold, and recite this Dharma teaching without doubt, know that this person will definitely obtain four kinds of eloquence in this very life. These are so-called quick eloquence, vast eloquence, profound eloquence, and inexhaustible eloquence. Towards all sentient beings, they always hold protective thoughts in their minds. For those who wish to destroy their practice, they can awaken them, preventing them from destroying their practice. At that time, the World Honored One praised Manjushri Bodhisattva, saying: 'Excellent, excellent! You are able to clearly distinguish this principle, just as those who give alms obtain great wealth, and those who uphold precepts are certain to be reborn in heaven. If someone can accept and uphold this scripture, they will obtain eloquence in this very life, and this is absolutely not false. Just as the sun's rising can dispel all darkness, and just as a Bodhisattva sitting on the Bodhi seat achieves Anuttara-samyak-sambodhi (supreme perfect enlightenment) without a doubt, so too is it certain that those who accept, uphold, and recite this scripture will obtain eloquence in this very life. Manjushri! If someone in this very life wishes to obtain eloquence, they should have faith and joy in this scripture, accept, uphold, and recite it, and widely proclaim it to others, without any doubt.' At that time, Immaculate Treasury Bodhisattva said to the Buddha: 'World Honored One! If all Bodhisattvas, after the Buddha's Nirvana, have no doubt about this Dharma teaching, and can accept, uphold, and recite it, and widely proclaim it to others, I shall gather them in and increase their eloquence.' At that time, Mara Papiyas (the demon king of the sixth heaven of the desire realm) was filled with sorrow, distress, and weeping. He came to the Buddha and said: 'When the Tathagata (one of the ten epithets of a Buddha) attained Anuttara-samyak-sambodhi in the past, I was already filled with sorrow and distress. Now that you are proclaiming this Dharma teaching, I feel even more pain, as if struck by a poisoned arrow. If sentient beings hear this scripture, they will certainly not regress from Anuttara-samyak-sambodhi and will enter Nirvana, making my realm empty. The Tathagata, Arhat, Samyak-sambuddha (one of the ten epithets of a Buddha) can bring peace and happiness to all suffering beings. I hope you will have compassion and great mercy, and not protect this scripture, so that I can be at peace and my sorrow and pain can be eliminated.' At that time, the World Honored One told Papiyas: 'Do not be sorrowful or distressed. I will not protect this Dharma teaching, and sentient beings will not enter Nirvana because of it.' Upon hearing these words, Mara Papiyas was filled with joy and his sorrow and distress were eliminated.

除，即于佛前忽然不現。

爾時文殊師利菩薩前白佛言：「如來今者有何密意，告波旬言我於此法不作加護？」

佛言：「文殊師利！以無加護加護此法，是故為彼說如是言。以一切法平等實際，皆歸真如同於法界，離諸言說不二相故，無有加護。以我如是誠實之言無有虛妄，能令此經于閻浮提廣行流佈。」

爾時世尊說是語已，告阿難言：「此經名為『普入不思議法門』，若能受持如是經典，則為受持八萬四千法門等無差別。何以故？我於此經善通達已，方能為彼諸眾生等演說八萬四千法門。是故阿難！汝於此法當善護持，讀誦流通無令忘失。」

佛說是經已，文殊師利菩薩、無垢藏菩薩、尊者阿難，及諸世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第二十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十

大唐三藏菩提流志奉　詔譯

出現光明會第一十一之一

如是我聞：

一時佛在王舍城耆阇崛山，與大比丘眾五百人俱，一切皆悉得大自在；復有八十那由他菩薩摩訶薩，皆是一生補處，彌勒菩薩而為上首；復有四十那由他諸大菩薩，文殊師利法王子等而為上首。

爾時會中

【現代漢語翻譯】現代漢語譯本（魔）就從佛前忽然消失了。

這時，文殊師利菩薩上前對佛說：『如來您現在有什麼深意，告訴波旬說您不對這個法進行加護？』

佛說：『文殊師利！因為以無加護的方式來加護這個法，所以才對他說那樣的話。因為一切法的平等實際，都歸於真如，等同於法界，遠離一切言說，沒有二元對立的相狀，所以沒有加護。因為我這樣真實的話語沒有虛妄，能使這部經在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛流傳。』

這時，世尊說完這些話后，告訴阿難說：『這部經名為《普入不思議法門》。如果能夠受持這部經典，就等於受持了八萬四千法門，沒有差別。為什麼呢？因為我通達了這部經，才能為那些眾生演說八萬四千法門。所以阿難！你應當好好護持這個法，讀誦流通，不要忘記。』

佛說完這部經后，文殊師利菩薩、無垢藏菩薩、尊者阿難，以及世間的天、人、阿修羅（Asura，一種神道生物）、乾闥婆（Gandharva，一種天神）等，聽了佛所說，都非常歡喜，信受奉行。

《大寶積經》卷第二十九大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第三十

大唐三藏菩提流志奉　詔譯

出現光明會第一十一之一

如是我聞：

一時，佛在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta），與五百位大比丘眾在一起，他們都獲得了大自在；還有八十那由他（Nayuta，數量單位，指千萬）菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），都是一生補處（Ekajati-pratibaddha，指下一世將成佛的菩薩），彌勒菩薩（Maitreya）為首；還有四十那由他諸大菩薩，文殊師利（Manjusri）法王子等為首。

這時，會中

【English Translation】 English version Then, (Mara) suddenly disappeared from before the Buddha.

At that time, Bodhisattva Manjusri stepped forward and said to the Buddha, 'What is the Tathagata's (Tathagata, an epithet of the Buddha) hidden meaning in telling Mara that you do not protect this Dharma?'

The Buddha said, 'Manjusri, it is because I protect this Dharma with non-protection that I spoke those words to him. Because the equality and reality of all dharmas return to Suchness (Tathata), are equal to the Dharmadhatu (Dharmadhatu, the realm of all phenomena), are apart from all speech, and have no dualistic characteristics, there is no protection. Because my truthful words are without falsehood, they can cause this sutra to be widely circulated in Jambudvipa (Jambudvipa, the world we live in).'

At that time, after the World Honored One spoke these words, he said to Ananda, 'This sutra is named 'The Universal Entrance to the Inconceivable Dharma Gate'. If one can uphold this sutra, it is the same as upholding the eighty-four thousand Dharma gates, without any difference. Why? Because I have thoroughly understood this sutra, I can then expound the eighty-four thousand Dharma gates for those beings. Therefore, Ananda, you should carefully protect this Dharma, recite it, circulate it, and not forget it.'

After the Buddha finished speaking this sutra, Bodhisattva Manjusri, Bodhisattva Immaculate Treasury, Venerable Ananda, and the gods, humans, Asuras (Asura, a type of demigod), Gandharvas (Gandharva, a type of celestial musician), and others in the world, having heard what the Buddha said, were all greatly delighted, believed, accepted, and practiced it.

The Great Treasure Trove Sutra, Volume 29 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 30

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The First Section of the Appearance of Light Assembly, Part 1

Thus have I heard:

At one time, the Buddha was in Rajagrha (Rajagrha) on Mount Grdhrakuta (Grdhrakuta), together with a great assembly of five hundred Bhikshus (Bhikshu, Buddhist monks), all of whom had attained great freedom; there were also eighty Nayutas (Nayuta, a unit of large number) of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), all of whom were in their last life before Buddhahood (Ekajati-pratibaddha, a Bodhisattva who will become a Buddha in the next life), with Bodhisattva Maitreya (Maitreya) as their leader; there were also forty Nayutas of great Bodhisattvas, with Manjusri (Manjusri), the Dharma Prince, and others as their leaders.

At that time, in the assembly

有一童子名為月光，即從座起偏袒右肩，右膝著地頂禮佛足，合掌恭敬而白佛言：「世尊！如來往昔修何等業，能得如是決定光明、攝取光明、發起光明、顯現光明、種種色光明、無雜色光明、狹小光明、廣大光明、清凈光明、遍清凈光明、無垢光明、極無垢光明、離垢光明、漸增長光明、鮮凈光明、極鮮凈光明、無邊光明、極無邊光明、無量光明、極無量光明、無數量光明、極無數量光明、速疾光明、極速疾光明、無住光明、無處光明、熾盛光明、照曜光明、愛樂光明、到彼岸光明、無能障光明、不動光明、正直光明、住無邊處光明、色相光明、種種色相光明、無量色相光明、青黃赤白色相光明、紅色相光明、頗梨色相光明、虛空色相光明，如是等種種光明，一一皆與五色光明和合顯現，乃至青黃赤白等事，一一亦與無量無邊種種色光和合顯現？」

爾時世尊即為月光而說偈言：

「我以不思議，　　善業因緣故，　遠離諸迷惑，　　成就種種光。　復以種種行，　　安住于佛道，　以空無作慧，　　而現和合光。　譬如外法中，　　種種相差別，　于中空無我，　　無作無心意。　又如內身中，　　空無我無作，　于中能示現，　　種種諸音聲。　由如是無作，　　現無邊色光，　隨

【現代漢語翻譯】現代漢語譯本：有一個名叫月光的童子，從座位上站起來，袒露右肩，右膝跪地，頂禮佛足，合掌恭敬地對佛說：『世尊！如來過去修習了什麼樣的業，才能獲得如此決定的光明、攝取光明、發起光明、顯現光明、種種色彩的光明、無雜色的光明、狹小的光明、廣大的光明、清凈的光明、普遍清凈的光明、無垢的光明、極其無垢的光明、離垢的光明、逐漸增長的光明、鮮明的光明、極其鮮明的光明、無邊的光明、極其無邊的光明、無量的光明、極其無量的光明、無數的光明、極其無數的光明、快速的光明、極其快速的光明、無住的光明、無處不在的光明、熾盛的光明、照耀的光明、令人喜愛的光明、到達彼岸的光明、無能障礙的光明、不動的光明、正直的光明、安住于無邊處的光明、色相的光明、種種色相的光明、無量色相的光明、青黃赤白等色相的光明、紅色的色相光明、頗梨（水晶）色的色相光明、虛空色的色相光明，像這樣種種光明，每一種都與五色光明和合顯現，乃至青黃赤白等事物，每一種也與無量無邊種種色彩的光明和合顯現呢？』這時，世尊就為月光說了偈語：『我以不可思議的，善業因緣的緣故，遠離各種迷惑，成就種種光明。又以種種修行，安住于佛道，以空無作的智慧，而顯現和合的光明。譬如外在的事物中，種種現象有差別，其中空無我，無造作無心意。又如內在的身體中，空無我無造作，其中能示現，種種音聲。由於這樣無造作，顯現無邊色彩的光明，隨

【English Translation】 English version: There was a youth named Moonlight, who rose from his seat, bared his right shoulder, knelt on his right knee, bowed at the Buddha's feet, and with palms joined respectfully said to the Buddha: 'World Honored One! What kind of deeds did the Tathagata perform in the past to attain such decisive light, gathering light, arising light, manifesting light, various colored light, unmixed colored light, narrow light, vast light, pure light, universally pure light, stainless light, extremely stainless light, detached light, gradually increasing light, bright light, extremely bright light, boundless light, extremely boundless light, immeasurable light, extremely immeasurable light, countless light, extremely countless light, swift light, extremely swift light, non-abiding light, omnipresent light, blazing light, illuminating light, beloved light, light that reaches the other shore, unobstructed light, immovable light, upright light, light that abides in the boundless realm, light of form, light of various forms, light of immeasurable forms, light of blue, yellow, red, and white forms, light of red form, light of sphatika (crystal) form, light of space form, and such various lights, each of which appears in combination with five-colored light, and even blue, yellow, red, and white things, each also appears in combination with immeasurable and boundless various colored lights?' At that time, the World Honored One spoke the following verses for Moonlight: 'Through inconceivable, virtuous karmic causes, I have been freed from all delusions, and have attained various lights. And through various practices, I abide in the Buddha's path, with the wisdom of emptiness and non-action, I manifest harmonious light. Just as in external phenomena, various appearances differ, within which there is emptiness, no self, no action, and no intention. And just as within the inner body, there is emptiness, no self, and no action, within which various sounds can be manifested. Because of such non-action, boundless colored light is manifested, following'

其所意樂，　　皆令得滿足。　或於一光中，　　出生二種色，　各有上中下，　　差別而顯現。　或於一光中，　　出生三種色，　各有上中下，　　差別而顯現。　或於一光中，　　出生四種色，　各有上中下，　　差別而顯現。　或於一光中，　　出生五種色，　各有上中下，　　從於凈業生。　或於一光中，　　出生六種色，　各有上中下，　　從於方便生。　或於一光中，　　出生七種色，　各有上中下，　　從於善業生。　或於一光中，　　出生八種色，　各有上中下，　　從於勝善生。　或於一光中，　　出生九種色，　各有上中下，　　從於資糧生。　或於一光中，　　出生十種色，　各有上中下，　　從於佈施生。　或於一事中，　　出生二十色，　各有上中下，　　從於持戒生。　或於一事中，　　出生三十色，　各有上中下，　　從於忍辱生。　或於一事中，　　出生四十色，　各有上中下，　　從於精進生。　或於一事中，　　出生五十色，　各有上中下，　　從於禪定生。　或於一事中，　　出生六十色，　各有上中下，　　從於智慧生。　或於一事中，　　出生七十色，　各有上中下，　　從於慈心生。　或於一事中

【現代漢語翻譯】現代漢語譯本他們心中所期望的，都能夠得到滿足。或者在一道光芒中，會顯現出兩種顏色，每種顏色又分為上、中、下三種不同的層次，各自顯現出差別。或者在一道光芒中，會顯現出三種顏色，每種顏色又分為上、中、下三種不同的層次，各自顯現出差別。或者在一道光芒中，會顯現出四種顏色，每種顏色又分為上、中、下三種不同的層次，各自顯現出差別。或者在一道光芒中，會顯現出五種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從清凈的業力中產生的。或者在一道光芒中，會顯現出六種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從方便法門中產生的。或者在一道光芒中，會顯現出七種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從善業中產生的。或者在一道光芒中，會顯現出八種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從殊勝的善業中產生的。或者在一道光芒中，會顯現出九種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從積累資糧中產生的。或者在一道光芒中，會顯現出十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從佈施中產生的。或者在同一件事物中，會顯現出二十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從持戒中產生的。或者在同一件事物中，會顯現出三十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從忍辱中產生的。或者在同一件事物中，會顯現出四十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從精進中產生的。或者在同一件事物中，會顯現出五十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從禪定中產生的。或者在同一件事物中，會顯現出六十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從智慧中產生的。或者在同一件事物中，會顯現出七十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從慈心中產生的。

【English Translation】 English version All their desires and wishes will be fulfilled. Or, within a single ray of light, two colors may appear, each with superior, intermediate, and inferior gradations, manifesting distinct differences. Or, within a single ray of light, three colors may appear, each with superior, intermediate, and inferior gradations, manifesting distinct differences. Or, within a single ray of light, four colors may appear, each with superior, intermediate, and inferior gradations, manifesting distinct differences. Or, within a single ray of light, five colors may appear, each with superior, intermediate, and inferior gradations, arising from pure karma (凈業). Or, within a single ray of light, six colors may appear, each with superior, intermediate, and inferior gradations, arising from skillful means (方便). Or, within a single ray of light, seven colors may appear, each with superior, intermediate, and inferior gradations, arising from virtuous actions (善業). Or, within a single ray of light, eight colors may appear, each with superior, intermediate, and inferior gradations, arising from supreme virtuous actions (勝善). Or, within a single ray of light, nine colors may appear, each with superior, intermediate, and inferior gradations, arising from the accumulation of merit (資糧). Or, within a single ray of light, ten colors may appear, each with superior, intermediate, and inferior gradations, arising from generosity (佈施). Or, within a single phenomenon, twenty colors may appear, each with superior, intermediate, and inferior gradations, arising from the practice of precepts (持戒). Or, within a single phenomenon, thirty colors may appear, each with superior, intermediate, and inferior gradations, arising from patience (忍辱). Or, within a single phenomenon, forty colors may appear, each with superior, intermediate, and inferior gradations, arising from diligence (精進). Or, within a single phenomenon, fifty colors may appear, each with superior, intermediate, and inferior gradations, arising from meditative concentration (禪定). Or, within a single phenomenon, sixty colors may appear, each with superior, intermediate, and inferior gradations, arising from wisdom (智慧). Or, within a single phenomenon, seventy colors may appear, each with superior, intermediate, and inferior gradations, arising from loving-kindness (慈心).

，　　出生八十色，　各有上中下，　　從於悲心生。　或於一事中，　　出生九十色，　各有上中下，　　從於喜心生。　或於一事中，　　出生百種色，　各有上中下，　　從於舍心生。　或於一事中，　　出生千種色，　各有上中下，　　從千功德生。　或於一事中，　　出生萬種色，　各有上中下，　　從福資糧生。　或於一事中，　　現一俱胝色，　各有上中下，　　從於凈信生。　或於一事中，　　現二俱胝色，　各有上中下，　　從於隨喜生。　或於一事中，　　現三俱胝色，　各有上中下，　　從於輕安生。　或於一事中，　　現四俱胝色，　各有上中下，　　從尊重佛生。　或於一事中，　　現五俱胝色，　各有上中下，　　從尊重法生。　或於一事中，　　現六俱胝色，　各有上中下，　　從尊重僧生。　或於一事中，　　現七俱胝色，　各有上中下，　　從尊重戒生。　或於一事中，　　現八俱胝色，　各有上中下，　　從尊重定生。　或於一事中，　　現九俱胝色，　各有上中下，　　從普憐愍生。　或於一事中，　　現十俱胝色，　各有上中下，　　從無放逸生。　又從一毛孔，　　所現諸光明，　彼光種種名，　　今

【現代漢語翻譯】現代漢語譯本從一個行為中，會產生八十種不同的色（rupa，物質現象），每種色都有上、中、下三種層次，它們都源於悲憫之心。從一個行為中，會產生九十種不同的色，每種色都有上、中、下三種層次，它們都源於喜悅之心。從一個行為中，會產生一百種不同的色，每種色都有上、中、下三種層次，它們都源於捨棄之心。從一個行為中，會產生一千種不同的色，每種色都有上、中、下三種層次，它們都源於千種功德。從一個行為中，會產生一萬種不同的色，每種色都有上、中、下三種層次，它們都源於福德資糧。從一個行為中，會顯現一俱胝（koti，千萬）種不同的色，每種色都有上、中、下三種層次，它們都源於清凈的信心。從一個行為中，會顯現二俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於隨喜之心。從一個行為中，會顯現三俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於輕安（passaddhi，身心輕快安適）的狀態。從一個行為中，會顯現四俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對佛陀的尊重。從一個行為中，會顯現五俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對佛法的尊重。從一個行為中，會顯現六俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對僧伽的尊重。從一個行為中，會顯現七俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對戒律的尊重。從一個行為中，會顯現八俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對禪定的尊重。從一個行為中，會顯現九俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於普遍的憐憫之心。從一個行為中，會顯現十俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於不放逸的精進。此外，從一個毛孔中，所顯現的各種光明，那些光明的種種名稱，現在我將要說。

【English Translation】 English version From one action, eighty kinds of rupa (form, material phenomena) are born, each with superior, middling, and inferior qualities, arising from a heart of compassion. From one action, ninety kinds of rupa are born, each with superior, middling, and inferior qualities, arising from a heart of joy. From one action, a hundred kinds of rupa are born, each with superior, middling, and inferior qualities, arising from a heart of equanimity. From one action, a thousand kinds of rupa are born, each with superior, middling, and inferior qualities, arising from a thousand merits. From one action, ten thousand kinds of rupa are born, each with superior, middling, and inferior qualities, arising from the accumulation of merit. From one action, one koti (ten million) kinds of rupa appear, each with superior, middling, and inferior qualities, arising from pure faith. From one action, two koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from sympathetic joy. From one action, three koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from the state of passaddhi (tranquility). From one action, four koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for the Buddha. From one action, five koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for the Dharma. From one action, six koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for the Sangha. From one action, seven koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for the precepts. From one action, eight koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for meditation. From one action, nine koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from universal compassion. From one action, ten koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from diligence without negligence. Furthermore, from a single pore, the various lights that appear, the various names of those lights, I will now speak.

當爲汝說。　我有一光明，　　名為云凈照，　其光由積集，　　無量善根生。　以于往昔時，　　見有眾生類，　種種多病惱，　　皆生憐愍心，　給施諸醫藥，　　令彼悉除愈，　以此因緣故，　　得如是光明。　我復有光明，　　名為眼清凈，　以燈明施佛，　　由是故得生。　我復有光明，　　名為耳清凈，　以音聲供養，　　由是故得生。　我復有光明，　　名為鼻清凈，　以香水供養，　　由是故得生。　我復有光明，　　名為舌清凈，　以上味供養，　　由是故得生。　我復有光明，　　名為身清凈，　以衣服供養，　　由是故得生。　我復有光明，　　名為心清凈，　于佛常信樂，　　由是故得生。　我復有光明，　　名為色清凈，　彩畫于佛像，　　由是故得生。　我復有光明，　　名為聲清凈，　於法常稱讚，　　由是故得生。　我復有光明，　　名為香清凈，　于僧常恭敬，　　由是故得生。　我復有光明，　　名為味清凈，　隨意皆施與，　　由是故得生。　我復有光明，　　名為觸清凈，　以涂香供養，　　由是故得生。　我復有光明，　　名為法清凈，　以攝受諸法，　　由是故得生。　我復有光明，　　名為地清凈

【現代漢語翻譯】現代漢語譯本我將為你們講述。我有一種光明，名為云凈照（云般清凈的照耀），它的光芒由積累，無量的善根產生。因為在過去的時候，我見到有各種各樣的眾生，遭受種種疾病的困擾，都生起了憐憫之心，給予他們各種醫藥，使他們全部痊癒，因為這個因緣，我得到了這樣的光明。我還有一種光明，名為眼清凈（眼睛的清凈），因為用燈火供養佛，由此而產生。我還有一種光明，名為耳清凈（耳朵的清凈），因為用音聲供養，由此而產生。我還有一種光明，名為鼻清凈（鼻子的清凈），因為用香水供養，由此而產生。我還有一種光明，名為舌清凈（舌頭的清凈），因為用美味供養，由此而產生。我還有一種光明，名為身清凈（身體的清凈），因為用衣服供養，由此而產生。我還有一種光明，名為心清凈（內心的清凈），因為對佛陀常常信奉和喜樂，由此而產生。我還有一種光明，名為色清凈（顏色的清凈），因為彩繪佛像，由此而產生。我還有一種光明，名為聲清凈（聲音的清凈），因為常常稱讚佛法，由此而產生。我還有一種光明，名為香清凈（香氣的清凈），因為常常恭敬僧眾，由此而產生。我還有一種光明，名為味清凈（味道的清凈），因為隨意施捨，由此而產生。我還有一種光明，名為觸清凈（觸感的清凈），因為用涂香供養，由此而產生。我還有一種光明，名為法清凈（佛法的清凈），因為攝受各種佛法，由此而產生。我還有一種光明，名為地清凈（土地的清凈）

【English Translation】 English version I will speak to you. I have a light, named Cloud Pure Illumination (cloud-like pure illumination), Its light arises from the accumulation of immeasurable good roots. Because in the past, I saw various kinds of beings, Suffering from various diseases, I developed a compassionate heart, Giving them various medicines, causing them all to be healed, Because of this cause and condition, I obtained such light. I also have a light, named Eye Pure (purity of the eyes), Because of offering lamps to the Buddha, it arises from this. I also have a light, named Ear Pure (purity of the ears), Because of offering sounds, it arises from this. I also have a light, named Nose Pure (purity of the nose), Because of offering fragrant water, it arises from this. I also have a light, named Tongue Pure (purity of the tongue), Because of offering delicious flavors, it arises from this. I also have a light, named Body Pure (purity of the body), Because of offering clothes, it arises from this. I also have a light, named Mind Pure (purity of the mind), Because of always believing in and rejoicing in the Buddha, it arises from this. I also have a light, named Color Pure (purity of color), Because of painting Buddha images, it arises from this. I also have a light, named Sound Pure (purity of sound), Because of always praising the Dharma, it arises from this. I also have a light, named Fragrance Pure (purity of fragrance), Because of always respecting the Sangha, it arises from this. I also have a light, named Taste Pure (purity of taste), Because of giving freely as one wishes, it arises from this. I also have a light, named Touch Pure (purity of touch), Because of offering scented paste, it arises from this. I also have a light, named Dharma Pure (purity of the Dharma), Because of embracing various Dharmas, it arises from this. I also have a light, named Earth Pure (purity of the earth)

，　涂掃佛僧地，　　由是故得生。　我復有光明，　　名為水清凈，　以井泉供養，　　由是故得生。　我復有光明，　　名為火清凈，　持火而奉施，　　由是故得生。　我復有光明，　　名為風清凈，　持扇而奉施，　　由是故得生。　我復有光明，　　名為蘊清凈，　以身供養佛，　　由是故得生。　我復有光明，　　名為界清凈，　常修于慈心，　　由是故得生。　我復有光明，　　名為諦清凈，　常離於妄語，　　由是故得生。　我復有光明，　　名為剎清凈，　常行於佈施，　　由是故得生。　我復有光明，　　名為聲清凈，　以稱歎諸佛，　　由是故得生。　我復有光明，　　名爲念清凈，　以稱歎三昧，　　由是故得生。　我復有光明，　　名為辯清凈，　以稱歎總持，　　由是故得生。　我復有光明，　　名為日和合，　以和合乖諍，　　由是故得生。　我復有光明，　　名為顯現義，　以通達空性，　　由是故得生。　我復有光明，　　名為青色相，　以青蓮供養，　　由是故得生。　我復有光明，　　名為黃色相，　以薝蔔供養，　　由是故得生。　我復有光明，　　名為赤色相，　以真珠供養，　　由是故得生。　我

【現代漢語翻譯】現代漢語譯本我還有一種光明，名為『涂掃清凈』，因為掃除佛寺僧眾的場所，因此得以轉生。我還有一種光明，名為『水清凈』，因為用井水泉水供養，因此得以轉生。我還有一種光明，名為『火清凈』，因為拿著火來奉獻施捨，因此得以轉生。我還有一種光明，名為『風清凈』，因為拿著扇子來奉獻施捨，因此得以轉生。我還有一種光明，名為『蘊清凈』（蘊指構成人身心的五種要素：色、受、想、行、識），因為以自身供養佛，因此得以轉生。我還有一種光明，名為『界清凈』（界指構成世界的六種要素：地、水、火、風、空、識），因為常常修習慈悲心，因此得以轉生。我還有一種光明，名為『諦清凈』（諦指真理），因為常常遠離虛妄的言語，因此得以轉生。我還有一種光明，名為『剎清凈』（剎指佛土），因為常常施行佈施，因此得以轉生。我還有一種光明，名為『聲清凈』，因為稱讚諸佛，因此得以轉生。我還有一種光明，名為『念清凈』，因為稱讚三昧（三昧指禪定），因此得以轉生。我還有一種光明，名為『辯清凈』，因為稱讚總持（總持指記憶和理解能力），因此得以轉生。我還有一種光明，名為『日和合』，因為調和化解爭端，因此得以轉生。我還有一種光明，名為『顯現義』，因為通達空性，因此得以轉生。我還有一種光明，名為『青色相』，因為用青蓮花供養，因此得以轉生。我還有一種光明，名為『黃色相』，因為用薝蔔花供養，因此得以轉生。我還有一種光明，名為『赤色相』，因為用真珠供養，因此得以轉生。

【English Translation】 English version I also have a light called 『Sweeping Purity』, because by sweeping the places of Buddhist monasteries and monks, I was thus reborn. I also have a light called 『Water Purity』, because by offering well and spring water, I was thus reborn. I also have a light called 『Fire Purity』, because by holding fire and offering it, I was thus reborn. I also have a light called 『Wind Purity』, because by holding a fan and offering it, I was thus reborn. I also have a light called 『Skandha Purity』 (Skandha refers to the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness), because by offering my body to the Buddha, I was thus reborn. I also have a light called 『Dhatu Purity』 (Dhatu refers to the six elements that constitute the world: earth, water, fire, wind, space, and consciousness), because by constantly cultivating loving-kindness, I was thus reborn. I also have a light called 『Truth Purity』 (Truth refers to the ultimate reality), because by constantly abstaining from false speech, I was thus reborn. I also have a light called 『Buddha-field Purity』 (Buddha-field refers to the realm of a Buddha), because by constantly practicing generosity, I was thus reborn. I also have a light called 『Sound Purity』, because by praising all the Buddhas, I was thus reborn. I also have a light called 『Concentration Purity』, because by praising Samadhi (Samadhi refers to meditative absorption), I was thus reborn. I also have a light called 『Eloquence Purity』, because by praising Dharani (Dharani refers to mnemonic devices and comprehension), I was thus reborn. I also have a light called 『Sun Harmony』, because by harmonizing and resolving disputes, I was thus reborn. I also have a light called 『Manifest Meaning』, because by understanding emptiness, I was thus reborn. I also have a light called 『Blue Color Aspect』, because by offering blue lotuses, I was thus reborn. I also have a light called 『Yellow Color Aspect』, because by offering champak flowers, I was thus reborn. I also have a light called 『Red Color Aspect』, because by offering pearls, I was thus reborn.

復有光明，　　名為白色相，　以金華供養，　　由是故得生。　我復有光明，　　名為勝功德，　以眾彩嚴飾，　　由是故得生。　我復有光明，　　名為龍威力，　以龍幡供養，　　由是故得生。　我復有光明，　　名為象威力，　以象幡供養，　　由是故得生。　我復有光明，　　名為師子王，　師子幡供養，　　由是故得生。　我復有光明，　　名之為牛王，　牛王幡供養，　　由是故得生。　我復有光明，　　名為月清凈，　灑掃于佛塔，　　由是故得生。　我復有光明，　　名為龍調伏，　以繒帶奉施，　　由是故得生。　我復有光明，　　名夜叉調伏，　以能諦觀察，　　由是故得生。　我復有光明，　　名為覺悟女，　以離於女相，　　由是故得生。　我復有光明，　　名為覺悟男，　以離於男相，　　由是故得生。　我復有光明，　　名金剛威力，　以業智清凈，　　由是故得生。　我復有光明，　　名為顯現空，　以開示世報，　　由是故得生。　我復有光明，　　名覺悟真實，　以離於顛倒，　　由是故得生。　我復有光明，　　名顯示佛語，　以贊於法界，　　由是故得生。　我復有光明，　　名為離諸過，　以贊于勝解

【現代漢語翻譯】現代漢語譯本我還有一種光明，名為『白色相』，因以金色的花朵供養而得生。我還有一種光明，名為『勝功德』，因以各種色彩的裝飾品莊嚴而得生。我還有一種光明，名為『龍威力』，因以龍幡供養而得生。我還有一種光明，名為『象威力』，因以象幡供養而得生。我還有一種光明，名為『師子王』，因以獅子幡供養而得生。我還有一種光明，名為『牛王』，因以牛王幡供養而得生。我還有一種光明，名為『月清凈』，因灑掃佛塔而得生。我還有一種光明，名為『龍調伏』，因以絲綢帶奉獻施捨而得生。我還有一種光明，名為『夜叉調伏』，因能諦實觀察而得生。我還有一種光明，名為『覺悟女』，因遠離女性的執著而得生。我還有一種光明，名為『覺悟男』，因遠離男性的執著而得生。我還有一種光明，名為『金剛威力』，因業智清凈而得生。我還有一種光明，名為『顯現空』，因開示世間果報而得生。我還有一種光明，名為『覺悟真實』，因遠離顛倒妄想而得生。我還有一種光明，名為『顯示佛語』，因讚歎法界而得生。我還有一種光明，名為『離諸過』，因讚歎殊勝的理解而得生。

【English Translation】 English version I also have a light, named 'White Appearance', which is obtained by offering golden flowers. I also have a light, named 'Superior Merit', which is obtained by adorning with various colorful decorations. I also have a light, named 'Dragon Power', which is obtained by offering dragon banners. I also have a light, named 'Elephant Power', which is obtained by offering elephant banners. I also have a light, named 'Lion King', which is obtained by offering lion banners. I also have a light, named 'Bull King', which is obtained by offering bull king banners. I also have a light, named 'Moon Purity', which is obtained by sweeping and cleaning the stupa. I also have a light, named 'Dragon Taming', which is obtained by offering silk ribbons. I also have a light, named 'Yaksa Taming', which is obtained by being able to observe truthfully. I also have a light, named 'Enlightened Woman', which is obtained by being free from attachment to the female form. I also have a light, named 'Enlightened Man', which is obtained by being free from attachment to the male form. I also have a light, named 'Vajra Power', which is obtained by the purity of karmic wisdom. I also have a light, named 'Manifesting Emptiness', which is obtained by revealing the worldly consequences. I also have a light, named 'Realizing Truth', which is obtained by being free from delusion. I also have a light, named 'Revealing Buddha's Words', which is obtained by praising the Dharma realm. I also have a light, named 'Free from All Faults', which is obtained by praising superior understanding.

，　　由是故得生。　我復有光明，　　名莊嚴普照，　以贊施燈燎，　　由是故得生。　我復有光明，　　名為離恩愛，　以贊于定慧，　　由是故得生。　我復有光明，　　名為離諸習，　以贊前際智，　　由是故得生。　我復有光明，　　名為離諸著，　以贊無生智，　　由是故得生。　我復有光明，　　名為離諸趣，　以贊漏盡智，　　由是故得生。　我復有光明，　　名為舍離處，　以贊于苦智，　　由是故得生。　我復有光明，　　名為佛神變，　以贊神通力，　　由是故得生。　我復有光明，　　名為超戲論，　以贊一切智，　　由是故得生。　我復有光明，　　名為現眾色，　以贊于神足，　　由是故得生。　我復有光明，　　名為樂善友，　以贊于覺性，　　由是故得生。　我復有光明，　　名為眼前際，　以贊眼前際，　　由是故得生。　我復有光明，　　名為眼盡際，　以贊于無盡，　　由是故得生。　我復有光明，　　名之為有際，　以贊于無有，　　由是故得生。　我復有光明，　　名為不可壞，　以贊于滅性，　　由是故得生。　我復有光明，　　名為無邊際，　以贊于無際，　　由是故得生。　我復有光明，　　名

【現代漢語翻譯】現代漢語譯本因此我得以出生。我還有一種光明，名為『莊嚴普照』，通過讚美施燈供養，因此我得以出生。我還有一種光明，名為『離恩愛』，通過讚美禪定和智慧，因此我得以出生。我還有一種光明，名為『離諸習』，通過讚美對過去世的智慧，因此我得以出生。我還有一種光明，名為『離諸著』，通過讚美無生智慧，因此我得以出生。我還有一種光明，名為『離諸趣』，通過讚美漏盡智慧，因此我得以出生。我還有一種光明，名為『舍離處』，通過讚美對苦的智慧，因此我得以出生。我還有一種光明，名為『佛神變』，通過讚美神通力量，因此我得以出生。我還有一種光明，名為『超戲論』，通過讚美一切智慧，因此我得以出生。我還有一種光明，名為『現眾色』，通過讚美神足通，因此我得以出生。我還有一種光明，名為『樂善友』，通過讚美覺悟的本性，因此我得以出生。我還有一種光明，名為『眼前際』，通過讚美當下的境界，因此我得以出生。我還有一種光明，名為『眼盡際』，通過讚美無盡的境界，因此我得以出生。我還有一種光明，名為『有際』，通過讚美無有的境界，因此我得以出生。我還有一種光明，名為『不可壞』，通過讚美寂滅的本性，因此我得以出生。我還有一種光明，名為『無邊際』，通過讚美無際的境界，因此我得以出生。

【English Translation】 English version Thus, I was born. I also have a light, named 'Adornment Illuminating All,' by praising the offering of lamps, thus I was born. I also have a light, named 'Separation from Affection,' by praising meditation and wisdom, thus I was born. I also have a light, named 'Separation from All Habits,' by praising the wisdom of past lives, thus I was born. I also have a light, named 'Separation from All Attachments,' by praising the wisdom of non-arising, thus I was born. I also have a light, named 'Separation from All Destinies,' by praising the wisdom of the extinction of outflows, thus I was born. I also have a light, named 'Place of Abandonment,' by praising the wisdom of suffering, thus I was born. I also have a light, named 'Buddha's Miraculous Transformation,' by praising the power of supernatural abilities, thus I was born. I also have a light, named 'Transcending Playful Discourse,' by praising all wisdom, thus I was born. I also have a light, named 'Manifesting All Forms,' by praising the power of miraculous feet, thus I was born. I also have a light, named 'Delighting in Good Friends,' by praising the nature of awakening, thus I was born. I also have a light, named 'The Present Boundary,' by praising the present state, thus I was born. I also have a light, named 'The Boundary of the End of Sight,' by praising the boundless state, thus I was born. I also have a light, named 'Having a Boundary,' by praising the state of non-existence, thus I was born. I also have a light, named 'Indestructible,' by praising the nature of extinction, thus I was born. I also have a light, named 'Boundless,' by praising the boundless state, thus I was born.

之為有相，　以贊于無為，　　由是故得生。　我復有光明，　　名為無變異，　以贊無差別，　　由是故得生。　我復有光明，　　名之為不入，　以贊于無著，　　由是故得生。　我復有光明，　　名之為不出，　以贊于無起，　　由是故得生。　我復有光明，　　名之為無起，　以贊不出現，　　由是故得生。

「我有光名無表示，　　而能成熟諸群生。　我有光名法本性，　　其光能動俱胝剎。　我有光名調伏魔，　　其光威德令魔怖。　我有光名福德幢，　　持其名者離危厄。　我有光名有力幢，　　持其名者離怨對。　我有光名寂靜幢，　　持其名者離貪慾。　我有光名禪定幢，　　持其名者離邪行。　我有光名名聞幢，　　持其名者得稱讚。　我有光名悅意幢，　　持其名者無憂惱。　我有光名凈戒幢，　　持其名者離毀禁。　我有光名妙香幢，　　持其名者無臭穢。　我有光名法甚深，　　持其名者無疑惑。　我有光名無所住，　　持其名者離諸有。　我有光名離分別，　　持其名者無執取。　我有光名妙高山，　　持其名者無能動。　我有光名秘密行，　　持其名者無所著。　我有光名解脫行，　　持其名者無繫縛。　我有光名善調伏，

【現代漢語翻譯】現代漢語譯本因為有『相』（現象），所以讚美『無為』（不造作），由此而得以產生。我還有一種光明，名為『無變異』（不變的），以此讚美『無差別』（沒有分別），由此而得以產生。我還有一種光明，名為『不入』（不進入），以此讚美『無著』（沒有執著），由此而得以產生。我還有一種光明，名為『不出』（不出來），以此讚美『無起』（沒有生起），由此而得以產生。我還有一種光明，名為『無起』（沒有生起），以此讚美『不出現』（不顯現），由此而得以產生。『我』有光明名為『無表示』（無法表示），能夠使一切眾產生熟。『我』有光明名為『法本性』（法的本質），其光芒能震動無數的剎土（世界）。『我』有光明名為『調伏魔』（降伏魔障），其光芒的威德令魔感到恐懼。『我』有光明名為『福德幢』（福德的旗幟），持誦其名號的人能遠離危難。『我』有光明名為『有力幢』（力量的旗幟），持誦其名號的人能遠離怨敵。『我』有光明名為『寂靜幢』（寂靜的旗幟），持誦其名號的人能遠離貪慾。『我』有光明名為『禪定幢』（禪定的旗幟），持誦其名號的人能遠離邪行。『我』有光明名為『名聞幢』（名聲的旗幟），持誦其名號的人能得到稱讚。『我』有光明名為『悅意幢』（喜悅的旗幟），持誦其名號的人沒有憂愁煩惱。『我』有光明名為『凈戒幢』（清凈戒律的旗幟），持誦其名號的人能遠離毀犯戒律。『我』有光明名為『妙香幢』（美妙香氣的旗幟），持誦其名號的人沒有臭穢。『我』有光明名為『法甚深』（佛法深奧），持誦其名號的人沒有疑惑。『我』有光明名為『無所住』（沒有住所），持誦其名號的人能遠離諸有（三界）。『我』有光明名為『離分別』（遠離分別），持誦其名號的人沒有執取。『我』有光明名為『妙高山』（須彌山），持誦其名號的人不會被動搖。『我』有光明名為『秘密行』（秘密的修行），持誦其名號的人沒有執著。『我』有光明名為『解脫行』（解脫的修行），持誦其名號的人沒有束縛。『我』有光明名為『善調伏』（善於調伏）

【English Translation】 English version Because there is 'form' (phenomena), it praises 'non-action' (non-doing), and thus it is born. I also have a light, named 'non-variation' (unchanging), with which I praise 'non-difference' (no distinction), and thus it is born. I also have a light, named 'non-entering' (not entering), with which I praise 'non-attachment' (no clinging), and thus it is born. I also have a light, named 'non-emerging' (not coming out), with which I praise 'non-arising' (no origination), and thus it is born. I also have a light, named 'non-arising' (no origination), with which I praise 'non-appearance' (not manifesting), and thus it is born. 'I' have a light named 'non-indication' (cannot be indicated), which can mature all sentient beings. 'I' have a light named 'Dharma-nature' (the essence of Dharma), whose light can shake countless kshatras (worlds). 'I' have a light named 'Subduing Mara' (conquering demonic obstacles), whose majestic power makes Mara fearful. 'I' have a light named 'Merit Banner' (banner of merit), those who hold its name can be free from danger. 'I' have a light named 'Powerful Banner' (banner of power), those who hold its name can be free from enemies. 'I' have a light named 'Tranquil Banner' (banner of tranquility), those who hold its name can be free from greed. 'I' have a light named 'Samadhi Banner' (banner of meditation), those who hold its name can be free from evil deeds. 'I' have a light named 'Renown Banner' (banner of fame), those who hold its name can receive praise. 'I' have a light named 'Pleasing Banner' (banner of joy), those who hold its name have no worries or afflictions. 'I' have a light named 'Pure Precept Banner' (banner of pure precepts), those who hold its name can be free from breaking precepts. 'I' have a light named 'Wonderful Fragrance Banner' (banner of wonderful fragrance), those who hold its name have no foul odor. 'I' have a light named 'Profound Dharma' (deep Dharma), those who hold its name have no doubts. 'I' have a light named 'Non-abiding' (no dwelling), those who hold its name can be free from all existences (three realms). 'I' have a light named 'Separation from Discrimination' (away from discrimination), those who hold its name have no clinging. 'I' have a light named 'Mount Sumeru' (Mount Sumeru), those who hold its name cannot be shaken. 'I' have a light named 'Secret Practice' (secret practice), those who hold its name have no attachments. 'I' have a light named 'Liberation Practice' (practice of liberation), those who hold its name have no bondage. 'I' have a light named 'Well-Tamed' (well-subdued)

持其名者得柔軟。　我有光名無動搖，　　持其名者離貪染。　我有光名善調順，　　持其名者戒圓滿。　我有光名眾善行，　　持其名者無所染。　我有光名多利益，　　聞其名者離諸過。　我有光名勝知見，　　聞其名者無迷惑。　我有光名求利益，　　聞其名者無瞋恚。　我有光名心適悅，　　聞其名者得安樂。　我有光名無熱惱，　　持其名者了空性。　我有光名空無性，　　持其名者超戲論。　我有光名無依止，　　持其名者不動搖。　我有光名離迷惑，　　持其名者不猶豫。　我有光名無住處，　　持其名者離愚闇。　我有光名厭肉身，　　持其名者當不受。　我有光名無所取，　　持其名者離文字。　我有光名無有癡，　　持其名者離言說。　我有光名無去處，　　持其名者知未來。　我有光名普邊際，　　持其名者知過去。　我有光名無與等，　　持其名者了無漏。　我有光名證聖者，　　持其名者知最上。　我有光名無垢染，　　持其名者離諸著。　我有光名離塵坌，　　持其名者無闇蔽。　我有光名無愛戀，　　持其名者離所依。　我有光名最勝上，　　持其名者摧他論。　我有光名少壯年，　　持其名者成六行。　我有光名最勝尊，

【現代漢語翻譯】現代漢語譯本稱念我的名號者，將獲得柔軟的心性。我的名號光明且不可動搖，稱念我的名號者，將遠離貪慾的污染。我的名號光明且善於調伏，稱念我的名號者，將戒律圓滿。我的名號光明且具足眾多善行，稱念我的名號者，將不受任何污染。我的名號光明且能帶來眾多利益，聽聞我的名號者，將遠離各種過失。我的名號光明且具有殊勝的知見，聽聞我的名號者，將不再迷惑。我的名號光明且能滿足求取利益的願望，聽聞我的名號者，將不再有嗔恨。我的名號光明且能使內心愉悅，聽聞我的名號者，將獲得安樂。我的名號光明且沒有熱惱，稱念我的名號者，將了悟空性（sunyata）。我的名號光明且本性為空無，稱念我的名號者，將超越戲論（prapanca）。我的名號光明且無所依止，稱念我的名號者，將不動搖。我的名號光明且遠離迷惑，稱念我的名號者，將不再猶豫。我的名號光明且無所住處，稱念我的名號者，將遠離愚癡和黑暗。我的名號光明且厭離肉身，稱念我的名號者，將不再受生。我的名號光明且無所執取，稱念我的名號者，將超越文字的束縛。我的名號光明且沒有愚癡，稱念我的名號者，將超越言語的表達。我的名號光明且無所去處，稱念我的名號者，將知曉未來。我的名號光明且遍及一切邊際，稱念我的名號者，將知曉過去。我的名號光明且無與倫比，稱念我的名號者，將了悟無漏（anasrava）。我的名號光明且為證悟聖者所證，稱念我的名號者，將知曉最上的真理。我的名號光明且無垢染，稱念我的名號者，將遠離各種執著。我的名號光明且遠離塵埃，稱念我的名號者，將不再有黑暗的遮蔽。我的名號光明且沒有愛戀，稱念我的名號者，將遠離所依。我的名號光明且最為殊勝，稱念我的名號者，將能摧毀其他宗派的論點。我的名號光明且如少壯之年，稱念我的名號者，將成就六種修行。我的名號光明且最為尊貴。

【English Translation】 English version Those who hold my name will obtain gentleness. My name is luminous and unwavering; those who hold my name will be free from the defilement of greed. My name is luminous and well-tamed; those who hold my name will have perfect precepts. My name is luminous and possesses many virtuous deeds; those who hold my name will be undefiled. My name is luminous and brings many benefits; those who hear my name will be free from all faults. My name is luminous and has superior knowledge; those who hear my name will be without confusion. My name is luminous and seeks benefits; those who hear my name will be without anger. My name is luminous and brings joy to the heart; those who hear my name will obtain peace and happiness. My name is luminous and without affliction; those who hold my name will understand emptiness (sunyata). My name is luminous and its nature is emptiness; those who hold my name will transcend conceptual proliferation (prapanca). My name is luminous and without reliance; those who hold my name will be unwavering. My name is luminous and free from confusion; those who hold my name will not hesitate. My name is luminous and without a dwelling place; those who hold my name will be free from ignorance and darkness. My name is luminous and loathes the physical body; those who hold my name will not be reborn. My name is luminous and without grasping; those who hold my name will be free from the bondage of words. My name is luminous and without delusion; those who hold my name will be free from verbal expression. My name is luminous and without a place to go; those who hold my name will know the future. My name is luminous and pervades all boundaries; those who hold my name will know the past. My name is luminous and without equal; those who hold my name will understand the unconditioned (anasrava). My name is luminous and is realized by the enlightened; those who hold my name will know the supreme truth. My name is luminous and without defilement; those who hold my name will be free from all attachments. My name is luminous and free from dust; those who hold my name will be without the obscuration of darkness. My name is luminous and without attachment; those who hold my name will be free from dependence. My name is luminous and the most supreme; those who hold my name will be able to refute the arguments of other schools. My name is luminous and like a young adult; those who hold my name will accomplish the six practices. My name is luminous and the most venerable.

持其名者智無礙。　我有光明名速疾，　　持其名者成勝僧。　我有光明名有相，　　持其名者了深法。　我有光明名無相，　　持其名者離於慢。　我有光明名無生，　　持其名者獲無得。　我有光明名唸佛，　　為諸如來之所贊，　于多佛所修諸行，　　爾乃得成如是光。　佛身所現諸光明，　　千俱胝剎微塵數，　如是無量俱胝剎，　　其數又如大海沙，　一一微塵諸光明，　　各有若干多眷屬，　其光遍往無佛剎，　　化作如來清凈身，　演說甚深微妙法，　　安住眾生忍辱中。　我有光明名為佛，　　令諸眾生住佛道。　我有光明名為法，　　清凈照曜無瑕垢。　我有光明名為僧，　　諸佛如來所稱歎。　我有光明名清凈，　　其光殊勝甚難得。　我有光明名為華，　　利益眾生得成熟。　我有光明名為梵，　　或名帝釋或名天，　名月名龍名夜叉，　　名阿修羅迦樓羅，　或有名王名婦女，　　或名童女或童男，　如是種種諸光明，　　各以善法化同類，　能令無量俱胝眾，　　皆得成就於菩提，　我有光明名智慧，　　或有名戒或名慈，　或名悲喜或名燈，　　或號涂香或音樂，　如是等類諸光明，　　各隨本行為其稱，　皆攝無量群生類，

【現代漢語翻譯】現代漢語譯本持誦我名號的人，智慧沒有障礙。我有一個光明名號叫速疾，持誦我名號的人能成就殊勝的僧人（sangha，佛教僧團）。我有一個光明名號叫有相，持誦我名號的人能了悟甚深的佛法。我有一個光明名號叫無相，持誦我名號的人能遠離我慢。我有一個光明名號叫無生，持誦我名號的人能獲得無所得的境界。我有一個光明名號叫唸佛，為諸佛如來所讚歎。在許多佛的處所修習各種修行，你才能成就這樣的光明。佛身所顯現的各種光明，有千俱胝（koti，千萬）個剎土（kshetra，佛土）微塵那麼多。像這樣無量俱胝個剎土，其數量又如大海的沙子一樣多。每一顆微塵所發出的光明，各自都有若干眾多的眷屬。這些光明遍往沒有佛的剎土，化作如來清凈的身體。演說甚深微妙的佛法，安住眾生於忍辱之中。我有一個光明名號叫佛，能令一切眾生安住于佛道。我有一個光明名號叫法，清凈照耀沒有瑕疵和污垢。我有一個光明名號叫僧，為諸佛如來所稱讚。我有一個光明名號叫清凈，其光殊勝非常難得。我有一個光明名號叫華，能利益眾生使其成熟。我有一個光明名號叫梵（Brahma，印度教的創造神），或者叫帝釋（Indra，天神之王），或者叫天。或者叫月，或者叫龍，或者叫夜叉（yaksha，一種守護神），或者叫阿修羅（asura，一種好戰的神），或者叫迦樓羅（garuda，一種金翅鳥神）。或者叫國王，或者叫婦女，或者叫童女，或者叫童男。像這樣種種的光明，各自以善法教化同類。能令無量俱胝的眾生，都能夠成就菩提（bodhi，覺悟）。我有一個光明名號叫智慧，或者叫戒，或者叫慈。或者叫悲，或者叫喜，或者叫燈，或者叫涂香，或者叫音樂。像這樣等類的光明，各自隨著本來的行為而有不同的稱呼。都能攝受無量的眾生。

【English Translation】 English version Those who hold my name have unobstructed wisdom. I have a light name called Swift, those who hold my name become superior sangha (Buddhist monastic community). I have a light name called Form, those who hold my name understand profound Dharma. I have a light name called Formless, those who hold my name are free from arrogance. I have a light name called Unborn, those who hold my name attain no-attainment. I have a light name called Mindfulness of Buddha, praised by all Tathagatas (Buddhas). Having cultivated various practices in many Buddha's places, you then attain such light. The various lights manifested by the Buddha's body are as numerous as the dust particles in a thousand kotis (ten million) of kshetras (Buddha-fields). Such immeasurable kotis of kshetras, their number is again like the sands of the great ocean. Each light from each dust particle has many retinues. These lights go to Buddha-less kshetras, transforming into the pure body of the Tathagata. Expounding the profound and subtle Dharma, they settle beings in forbearance. I have a light name called Buddha, enabling all beings to dwell in the Buddha path. I have a light name called Dharma, pure and shining without flaw or defilement. I have a light name called Sangha, praised by all Buddhas and Tathagatas. I have a light name called Purity, its light is supreme and very rare. I have a light name called Flower, benefiting beings and bringing them to maturity. I have a light name called Brahma (Hindu creator god), or called Indra (king of gods), or called Deva (god). Or called Moon, or called Dragon, or called Yaksha (a kind of guardian spirit), or called Asura (a kind of warring god), or called Garuda (a kind of golden-winged bird god). Or called King, or called Woman, or called Maiden, or called Boy. Such various lights, each with good Dharma, transform their own kind. They enable immeasurable kotis of beings to attain Bodhi (enlightenment). I have a light name called Wisdom, or called Precept, or called Loving-kindness. Or called Compassion, or called Joy, or called Lamp, or called Anointing Fragrance, or called Music. Such kinds of lights, each with its own name according to its original practice. All can gather immeasurable groups of beings.

由是成就此光明。　我有光明名尊重，　　諸佛如來之所贊，　于佛教法常恭敬，　　由是成就此光明。　佛眼所見眾生數，　　一毛孔現若干光，　而彼一一諸光明，　　各有眷屬共圍繞，　隨諸眾生心所念，　　蒙佛光明皆成熟。　若有聞說此光明，　　能生歡喜深愛樂，　是人往昔諸佛所，　　已曾得聞如是經。　我有光明名最勝，　　眷屬八十俱胝數，　昔曾一偈贊于佛，　　是故成就此光明。　我有光明名無憂，　　眷屬八十那由眾，　持一如來所說法，　　是故成就此光明。　我有光明名勝凈，　　眷屬八十俱胝數，　若能受持一三昧，　　是故成就此光明。

「過去有佛，　　名為最勝，　　彼佛住世，　壽命無量。　　最初成道，　　法會之中，　時有八十，　　那由他眾。　　爾時於此，　閻浮提中，　　有一國王，　　名為樂聲。　其王復有，　　五百王子，　　顏貌端正，　見者歡喜。　　是時父王，　　威德自在，　於三寶所，　　深生信樂。　　其王所有，　勝妙園苑，　　悉皆奉施，　　彼佛世尊。　是園苑中，　　經行之處，　　復有無量，　薝蔔迦樹、　　拘律陀樹、　　甄叔迦樹、　優曇缽羅、　　波羅波吒，　　及尸利

【現代漢語翻譯】現代漢語譯本由此成就了這種光明。我的光明名為尊重，是諸佛如來所讚歎的，對於佛教的教法常常恭敬，由此成就了這種光明。佛眼所見的眾生數量，一個毛孔就能顯現出若干光明，而那每一個光明，都有眷屬共同圍繞，隨著眾生心中所想的，蒙受佛的光明都得以成熟。如果有人聽聞到這種光明，能夠生起歡喜和深深的愛樂，這個人往昔在諸佛那裡，就已經聽聞過這樣的經典。我的光明名為最勝，眷屬有八十俱胝之多，過去曾經用一偈讚歎佛，因此成就了這種光明。我的光明名為無憂，眷屬有八十那由他之眾，受持一位如來所說的法，因此成就了這種光明。我的光明名為勝凈，眷屬有八十俱胝之多，如果能夠受持一種三昧（專注的禪定），因此成就了這種光明。

過去有一尊佛，名為最勝（至高無上），那尊佛住世，壽命無量。最初成道時，在法會之中，當時有八十那由他之眾。那時在這個閻浮提（我們所居住的世界）中，有一位國王，名為樂聲。這位國王又有，五百位王子，容貌端正，見到的人都歡喜。當時父王，威德自在，對於三寶（佛、法、僧）之處，深深地生起信樂。國王所有，殊勝美妙的園林，全部都奉獻給，那尊佛世尊。在這園林中，經行的地方，還有無量的，薝蔔迦樹（一種香樹）、拘律陀樹（一種樹）、甄叔迦樹（一種樹）、優曇缽羅（一種稀有花）、波羅波吒（一種樹），以及尸利（一種樹）

【English Translation】 English version Thus is this light accomplished. My light is named Reverence, praised by all Buddhas and Tathagatas, Always respectful of the Buddha's teachings, thus is this light accomplished. The number of beings seen by the Buddha's eye, from one pore appears countless lights, And each of those lights, has a retinue surrounding it, According to the thoughts in the minds of all beings, they are all matured by the Buddha's light. If there is anyone who hears of this light, and can generate joy and deep love, That person in the past, in the presence of all Buddhas, has already heard such a sutra. My light is named Supreme Victory, with a retinue of eighty kotis, In the past, I once praised the Buddha with a single verse, therefore this light is accomplished. My light is named Without Sorrow, with a retinue of eighty nayutas, Holding to one Dharma spoken by the Tathagata, therefore this light is accomplished. My light is named Victorious Purity, with a retinue of eighty kotis, If one can uphold one samadhi (meditative concentration), therefore this light is accomplished.

In the past there was a Buddha, named Supreme Victory (the highest victory), that Buddha dwelt in the world, His lifespan was immeasurable. At the beginning of his enlightenment, in the Dharma assembly, At that time there were eighty nayutas of beings. At that time in this Jambudvipa (the world we inhabit), There was a king, named Joyful Sound. This king also had, Five hundred princes, with handsome appearances, pleasing to all who saw them. At that time, the father king, with majestic power and freedom, Towards the Three Jewels (Buddha, Dharma, Sangha), deeply generated faith and joy. All the king's, magnificent and wonderful gardens, were all offered to, That Buddha, the World Honored One. In these gardens, The places for walking meditation, there were also immeasurable, Champaka trees (a fragrant tree), Kutaja trees (a type of tree), Sirisa trees (a type of tree), Udumbara flowers (a rare flower), Palasa trees (a type of tree), and Sili trees (a type of tree).

沙、　無憂樹等，　　其數各有，　　八十俱胝。　如是諸樹，　　冬夏敷榮，　　華果枝葉，　光色鮮茂，　　出微妙香，　　薰如來身。　有諸比丘，　　身真金色，　　各各皆坐，　是林樹下，　　勇猛精進，　　得陀羅尼。　爾時彼佛，　　愍其父王，　　及諸王子，　並余大眾，　　演說如是，　　決定光經。　其王聞已，　　心生歡喜，　　以無量偈，　稱讚如來。　　其王復以，　　八十俱胝，　微妙寶蓋，　　奉獻于佛。　　一一寶蓋，　以摩尼珠，　　于其網間，　　周匝嚴飾。　是摩尼寶，　　一一價直，　　八十俱胝，　閻浮檀金。　　是一一蓋，　　八十俱胝，　摩尼寶珠，　　以為瓔珞。　　是摩尼寶，　色澤鮮凈，　　無有晝夜，　　常放光明。　一一光明，　　照百由旬，　　其光顯曜，　蔽于日月。　　其蓋復以，　　八十俱胝，　師子寶帶，　　八十俱胝，　　金縷寶鬘，　四面嚴飾。　　復以種種，　　妙色珍奇，　間錯莊嚴，　　真珠寶網。　　以如是蓋，　周覆園苑，　　其上覆有，　　蘇摩那花、　阿提目多、　　目真鄰陀、　　優曇缽羅、　青蓮華等，　　如是種種，　　無量華蓋，　一一皆悉，　　稱其寶網。　

【現代漢語翻譯】現代漢語譯本沙羅樹（一種高大的喬木）和無憂樹等，每種樹都有八十俱胝（俱胝：古代印度數量單位，相當於一千萬）之多。這些樹木，無論冬夏都枝繁葉茂，花朵、果實、枝葉，光澤鮮亮茂盛，散發出微妙的香氣，薰染著如來（佛的稱號）的身體。有一些比丘（佛教出家男眾），身體呈現真正的金色，各自都坐在樹林下，勇猛精進地修行，獲得了陀羅尼（總持，能持一切善，遮一切惡的禪定）。那時，那位佛陀，憐憫他的父王，以及各位王子，還有其餘的大眾，演說了這部《決定光經》。國王聽聞后，心中生起歡喜，用無量的偈頌，稱讚如來。國王又用八十俱胝的微妙寶蓋，奉獻給佛陀。每一個寶蓋，都用摩尼珠（一種寶珠）在網格之間，周匝嚴飾。這些摩尼寶珠，每一顆的價值，都相當於八十俱胝的閻浮檀金（一種金）。每一個寶蓋，都用八十俱胝的摩尼寶珠，作為瓔珞（一種裝飾品）。這些摩尼寶珠，色澤鮮亮潔凈，無論白天黑夜，都常放光明。每一道光明，都能照耀一百由旬（古代印度長度單位），其光芒顯耀，遮蔽了日月的光輝。這些寶蓋還用八十俱胝的獅子寶帶，八十俱胝的金縷寶鬘，四面嚴飾。又用種種美妙的色彩和珍奇的寶物，間隔錯落地莊嚴，形成真珠寶網。用這樣的寶蓋，周遍覆蓋園林，其上還有蘇摩那花（一種白色花）、阿提目多花（一種紅色花）、目真鄰陀花（一種藍色花）、優曇缽羅花（一種稀有花）、青蓮花等，像這樣種種無量的花蓋，每一個都與寶網相稱。

【English Translation】 English version There were eighty kotis (koti: an ancient Indian unit of number, equivalent to ten million) each of Sala trees (a tall tree) and Asoka trees, and so on. These trees, whether in winter or summer, flourished with flowers, fruits, and leaves, their colors bright and lush, emitting a subtle fragrance that perfumed the body of the Tathagata (an epithet of the Buddha). There were some Bhikkhus (Buddhist monks), their bodies of true golden color, each sitting under the trees in the forest, diligently practicing, and attaining Dharani (a meditative state that holds all good and prevents all evil). At that time, that Buddha, out of compassion for his father the king, as well as the princes, and the rest of the assembly, expounded this 'Definite Light Sutra'. Upon hearing this, the king's heart was filled with joy, and he praised the Tathagata with countless verses. The king also offered eighty kotis of exquisite jeweled canopies to the Buddha. Each canopy was adorned with Mani jewels (a kind of precious gem) in a network all around. Each of these Mani jewels was worth eighty kotis of Jambudvipa gold (a kind of gold). Each canopy was adorned with eighty kotis of Mani jewels as necklaces. These Mani jewels were bright and pure in color, constantly emitting light, day and night. Each ray of light illuminated a hundred yojanas (an ancient Indian unit of distance), its brilliance outshining the sun and moon. The canopies were also adorned on all four sides with eighty kotis of lion-shaped jeweled belts and eighty kotis of golden thread garlands. They were further adorned with various beautiful colors and rare treasures, interspersed to form a net of genuine jewels. With such canopies, the garden was completely covered, and above them were also Sumanas flowers (a white flower), Atimukta flowers (a red flower), Mucalinda flowers (a blue flower), Udumbara flowers (a rare flower), blue lotuses, and so on. Each of these countless flower canopies was in harmony with the jeweled net.

復以金縷，　俱吒摩衣，　　以為繒蓋，　　而覆其上。　復有金足，　　栴檀寶床，　　其數亦有，　八十俱胝。　　其床復以，　　八十俱胝，　繒彩茵褥，　　而嚴飾之。　　是時一切，　諸眾生類，　　乃至有頂，　　皆來集會，　于如來所，　　聽是經典　　天龍夜叉、　乾闥婆王、　　摩睺羅伽、　　阿修羅等，　聞是經已，　　生歡喜心，　　以百千偈，　稱讚如來，　　一切皆發，　　大菩提愿。　諸天龍神，　　及阿修羅，　　以殷凈心，　雨曼陀華、　　真珠等寶，　　而為供養。　爾時復有，　　八十俱胝，　　大威力天，　聞是經已，　　心生歡喜，　　發菩提愿，　于未來世，　　得斯光明。　　是時如來，　知彼意樂，　　即授其記，　　當得作佛。　爾時復有，　　八十俱胝，　　釋提桓因，　並諸梵眾，　　聞說如是，　　現光經典，　亦生歡喜，　　發菩提心，　　皆得授記，　當來作佛。　　爾時復有，　　八十俱胝，　那由他龍，　　聞是經已，　　發菩提心，　皆蒙授記。　　爾時復有，　　八十俱胝，　金翅鳥王，　　聞是經已，　　堅持五戒，　亦授其記。　　爾時復有，　　八十俱胝，　乾闥婆王，　　聞是經

【現代漢語翻譯】現代漢語譯本又用金線，俱吒摩衣（一種柔軟的絲織品），做成繒蓋，覆蓋在上面。又有金足，栴檀（一種香木）寶床，數量也有八十俱胝（一俱胝為一千萬）。這些床又用八十俱胝的繒彩茵褥來裝飾。這時，一切眾生，乃至有頂天（三界最高處），都來到如來所在之處，聽聞這部經典。天龍（天上的龍族）、夜叉（一種鬼神）、乾闥婆王（天上的樂神）、摩睺羅伽（大蟒神）、阿修羅（一種好戰的神）等，聽聞這部經典后，都生起歡喜心，用成百上千的偈頌稱讚如來，都發起了大菩提愿（成佛的願望）。諸天龍神，以及阿修羅，都以虔誠的心，降下曼陀羅華（天上的花）、珍珠等寶物，作為供養。這時，又有八十俱胝大威力的天人，聽聞這部經典后，心生歡喜，發菩提愿，在未來世，得到這種光明。這時，如來知道他們的心意，就為他們授記，將來會成佛。這時，又有八十俱胝釋提桓因（帝釋天），以及諸梵眾（梵天界的眾神），聽聞這部顯現光明的經典，也生起歡喜心，發菩提心，都得到授記，將來會成佛。這時，又有八十俱胝那由他（數量單位）龍，聽聞這部經典后，發菩提心，都得到授記。這時，又有八十俱胝金翅鳥王，聽聞這部經典后，堅持五戒，也得到授記。這時，又有八十俱胝乾闥婆王，聽聞這部經典

【English Translation】 English version Again, with golden threads, Kuta-ma garments (a type of soft silk fabric), were made into silk canopies, and covered over them. There were also golden-footed, sandalwood treasure beds, the number of which was also eighty kotis (one koti is ten million). These beds were further adorned with eighty kotis of silk-colored cushions and mattresses. At that time, all sentient beings, even up to the peak of existence (the highest realm of the three realms), came to where the Tathagata was, to listen to this scripture. Nagas (celestial dragons), Yakshas (a type of spirit), Gandharva kings (celestial musicians), Mahoragas (great serpent deities), Asuras (a type of warring deity), and others, having heard this scripture, all generated joyful minds, praised the Tathagata with hundreds and thousands of verses, and all made the great Bodhi vow (the aspiration to become a Buddha). The celestial dragons, gods, and Asuras, with devout minds, rained down Mandarava flowers (celestial flowers), pearls, and other treasures, as offerings. At that time, there were also eighty kotis of great powerful devas (gods), who, having heard this scripture, generated joyful minds, made the Bodhi vow, and in the future, would obtain this light. At that time, the Tathagata, knowing their intentions, then prophesied that they would become Buddhas in the future. At that time, there were also eighty kotis of Shakra Devanam Indra (Indra, the king of the gods), and all the Brahma assembly (gods of the Brahma realm), having heard this scripture that manifests light, also generated joyful minds, made the Bodhi vow, and all received prophecies that they would become Buddhas in the future. At that time, there were also eighty kotis of nayutas (a unit of number) of Nagas, who, having heard this scripture, made the Bodhi vow, and all received prophecies. At that time, there were also eighty kotis of Garuda kings (golden-winged bird kings), who, having heard this scripture, upheld the five precepts, and also received prophecies. At that time, there were also eighty kotis of Gandharva kings, who, having heard this scripture

已，　　奏千種樂，　出微妙聲，　　供養于佛，　　而得授記。　復有八十，　　那由他數，　　夜叉鬼王，　聞是經已，　　于佛智慧，　　深生凈信，　一切皆得，　　受菩提記。　　月光當知，　時樂聲王，　　種種供養，　　彼如來者，　豈異人乎？　　即汝身是。　　汝因往昔，　聞是經典，　　是故今者，　　還復咨問。　若人於我，　　般涅槃后，　　法輪將欲，　滅壞之時，　　於是教中，　　生凈信者，　則能廣說，　　如是經典。

「若於未來說是經，　　則為護持於我法，　猶如眾商善導師，　　亦名護持于寶藏。　若於末世聞此經，　　如彈指頃生欣樂，　當知皆是佛威神，　　亦由文殊所加護，　是人則為見諸佛，　　授其秘法令聰慧。　若人質直心柔軟，　　常勤供養于諸佛，　修行無我生慈忍，　　是人愛樂於此經。　若人常懷不善心，　　貪求利養無厭足，　于諸寂靜無欣慕，　　是人不樂於此經。　若人供養諸如來，　　善能了知深妙法，　于佛正智生凈信，　　是人愛樂於此經。　若人散亂無凈心，　　常行魁膾難調伏，　于諸欲境為僮僕，　　是人不樂於此經。　若人常樂阿蘭若，　　獨處空閑心寂靜，　不著利養及

【現代漢語翻譯】現代漢語譯本已經，演奏千種樂器，發出微妙的聲音，供養佛陀，因而得到授記。又有八十那由他（Nayu-ta，數量單位，表示極大的數目）的夜叉鬼王（Yaksa，一種鬼神），聽聞這部經后，對佛陀的智慧，深深地生起清凈的信心，全部都得到授菩提記（Bodhi，覺悟）的資格。月光（Candrakanta）你應當知道，當時的樂聲王（Svaraghosaraja），用種種供品供養那位如來（Tathagata，佛的稱號），難道是別人嗎？就是你自身啊。你因為往昔聽聞這部經典，所以今天又來請問。如果有人在我般涅槃（Parinirvana，佛的最終寂滅）之後，法輪（Dharma-cakra，佛法的傳播）將要滅壞的時候，對於這個教法中，生起清凈的信心，就能廣為宣說這樣的經典。『如果有人在未來宣說這部經，就是護持我的佛法，如同商隊的優秀嚮導，也名為護持寶藏。如果在末世聽聞此經，如彈指間生起歡喜，應當知道這都是佛陀的威神力，也是由於文殊菩薩（Manjusri）的加持護佑，這個人就能見到諸佛，接受他們的秘密教令而變得聰慧。如果有人心地正直柔軟，常常勤奮地供養諸佛，修行無我，生起慈悲和忍辱，這個人就會喜愛這部經。如果有人常常懷著不善良的心，貪求利益供養而不知滿足，對於寂靜之處沒有欣慕之心，這個人就不會喜愛這部經。如果有人供養諸如來，善於瞭解深奧微妙的佛法，對於佛陀的正智生起清凈的信心，這個人就會喜愛這部經。如果有人散亂沒有清凈的心，常常行為乖張難以調伏，對於各種慾望境界如同奴僕一般，這個人就不會喜愛這部經。如果有人常常喜愛在阿蘭若（Aranya，寂靜處）修行，獨自在空閑之處心境寂靜，不執著于利益供養以及

【English Translation】 English version Having already, played a thousand kinds of music, produced subtle sounds, made offerings to the Buddha, and thus received a prophecy. Again, there were eighty nayutas (Nayu-ta, a unit of large number) of Yaksha (a type of spirit) ghost kings, who, having heard this sutra, developed deep pure faith in the Buddha's wisdom, and all received the prophecy of Bodhi (enlightenment). Candrakanta (Moonlight), you should know, the then King of Music Sounds (Svaraghosaraja), who made various offerings to that Tathagata (Buddha), was he different from you? It was you yourself. Because in the past you heard this sutra, that is why you are asking again today. If someone, after my Parinirvana (the final passing away of a Buddha), when the Dharma-cakra (the wheel of Dharma) is about to be destroyed, develops pure faith in this teaching, then they will be able to widely expound such a sutra. 'If someone in the future speaks this sutra, they are protecting my Dharma, like a good guide for merchants, and are also called protectors of the treasure. If in the last age, one hears this sutra and generates joy in the time it takes to snap one's fingers, know that this is all due to the Buddha's majestic power, and also due to the protection and blessing of Manjusri (a Bodhisattva). This person will then see all the Buddhas and receive their secret teachings, becoming wise. If someone is honest and gentle in heart, constantly diligently makes offerings to all the Buddhas, practices non-self, and generates compassion and forbearance, this person will love this sutra. If someone always harbors an unkind heart, greedily seeks profit and offerings without satisfaction, and has no admiration for quiet places, this person will not love this sutra. If someone makes offerings to all the Tathagatas, is good at understanding the profound and subtle Dharma, and generates pure faith in the Buddha's right wisdom, this person will love this sutra. If someone is scattered and does not have a pure heart, often acts perversely and is difficult to subdue, and is like a servant to various desires, this person will not love this sutra. If someone always loves to practice in Aranya (a quiet place), dwells alone in a secluded place with a peaceful mind, and is not attached to profit and offerings, and

親屬，　　是人愛樂於此經。　若人隨順惡知友，　　損壞自他諸善法，　彼于戒定多退失，　　是人不樂於此經。　若人意樂極清凈，　　常以智慧觀諸法，　為善知識之所護，　　是人愛樂於此經。　若人繫著親友家，　　與之花果令歡喜，　心無正直懷諂曲，　　是人不樂於此經。　若人常念諸佛恩，　　于勝善根生愛樂，　迴向菩提無諂曲，　　是人愛樂於此經。　若人戀著于婦女，　　種種上服而嚴飾，　常愿與彼同遊戲，　　是人不樂於此經。　若人深心無所依，　　于諸欲境曾無染，　不以飲食生諛諂，　　是人愛樂於此經。　若人教導諸群生，　　而言淫慾無諸過，　則為誹謗三世佛，　　是人不樂於此經。　若人信樂常堅固，　　發起精進求諸法，　不生疲倦及輕慢，　　是人愛樂於此經。　若人繫著諸婦女，　　常于欲境懷思念，　不修智慧廣饒益，　　是人不樂於此經。　若人宴坐山林中，　　修習智慧皆清凈，　不貪一切資生具，　　是人愛樂於此經。　若人于眼前後際，　　而常迷惑不能了，　彼則愚癡為魔罥，　　是人不樂於此經。　若人于眼前後際，　　而常通達無迷惑，　彼則解脫諸魔罥，　　是人愛樂於此經。　若人于眼有

【現代漢語翻譯】現代漢語譯本親屬啊，這樣的人會喜愛這部經典。如果有人順從惡友，損害自己和他人的一切善法，他們會在戒律和禪定上多有退失，這樣的人不會喜愛這部經典。如果有人心意清凈，常用智慧觀察諸法，並受到善知識的護持，這樣的人會喜愛這部經典。如果有人執著于親友家庭，用花果使他們歡喜，內心不正直而懷有諂媚，這樣的人不會喜愛這部經典。如果有人常念諸佛的恩德，對殊勝的善根生起愛樂，迴向菩提而沒有諂媚，這樣的人會喜愛這部經典。如果有人貪戀婦女，用各種華麗的衣服裝飾自己，常常希望和她們一起玩樂，這樣的人不會喜愛這部經典。如果有人內心深處無所依傍，對各種慾望境界從不染著，不因飲食而生諂媚，這樣的人會喜愛這部經典。如果有人教導眾生，說淫慾沒有過錯，那就是誹謗過去、現在、未來三世諸佛，這樣的人不會喜愛這部經典。如果有人信仰堅定，發起精進求取佛法，不生疲倦和輕慢，這樣的人會喜愛這部經典。如果有人執著于婦女，常常對慾望境界懷有思念，不修習智慧以廣大利益眾生，這樣的人不會喜愛這部經典。如果有人在山林中靜坐，修習清凈的智慧，不貪求一切生活所需，這樣的人會喜愛這部經典。如果有人對眼前和未來之事，常常迷惑而不能明瞭，他們就會因愚癡而落入魔網，這樣的人不會喜愛這部經典。如果有人對眼前和未來之事，常常通達而沒有迷惑，他們就會解脫一切魔網，這樣的人會喜愛這部經典。如果有人對眼根有

【English Translation】 English version Relatives, such a person delights in this scripture. If a person follows evil friends, damaging their own and others' good dharmas, they will often regress in precepts and samadhi; such a person does not delight in this scripture. If a person's mind is extremely pure, constantly observing all dharmas with wisdom, and is protected by virtuous teachers, such a person delights in this scripture. If a person is attached to family and friends, pleasing them with flowers and fruits, their heart is not upright but harbors flattery; such a person does not delight in this scripture. If a person constantly remembers the kindness of all Buddhas, develops love for superior roots of goodness, and dedicates themselves to Bodhi without flattery, such a person delights in this scripture. If a person is infatuated with women, adorning themselves with various fine clothes, and constantly wishes to play with them, such a person does not delight in this scripture. If a person's deep mind has no reliance, and is never tainted by any desires, and does not flatter for food, such a person delights in this scripture. If a person teaches beings, saying that sexual desire has no faults, that is slandering the Buddhas of the past, present, and future; such a person does not delight in this scripture. If a person's faith is always firm, initiating diligence in seeking the Dharma, and does not become weary or contemptuous, such a person delights in this scripture. If a person is attached to women, constantly harboring thoughts of desire, and does not cultivate wisdom to broadly benefit others, such a person does not delight in this scripture. If a person sits in meditation in the mountains and forests, cultivating pure wisdom, and is not greedy for any necessities of life, such a person delights in this scripture. If a person is constantly confused and unable to understand what is before them and what is to come, they will fall into the net of Mara due to ignorance; such a person does not delight in this scripture. If a person constantly understands what is before them and what is to come without confusion, they will be liberated from all the nets of Mara; such a person delights in this scripture. If a person has

無邊，　　而常迷惑不能了，　彼則愚癡為魔罥，　　是人不樂於此經。　若人于眼有無邊，　　而常通達無迷惑，　彼則解脫諸魔罥，　　是人愛樂於此經。　若人于眼成壞相，　　而常迷惑不能了，　彼則愚癡為魔罥，　　是人不樂於此經。　若人于眼成壞相，　　而常通達無迷惑，　彼則解脫諸魔罥，　　是人愛樂於此經。　乃至耳鼻舌身心，　　色聲香味並觸法，　地水火風與體性，　　事物眾生及以苦，　蘊界世生聲名諦，　　貪瞋癡慢愛覆憍，　慳嫉諂誑並忿等，　　當知一一皆如是。　若人于彼眼盡邊，　　而常迷惑不能了，　彼則墮諸凡夫行，　　是人不樂於此經。　若人于彼眼盡邊，　　而常通達無迷惑，　彼則離諸凡夫行，　　是人愛樂於此經。　若人于彼眼滅壞，　　而常迷惑不能了，　彼則墮諸凡夫行，　　是人不樂於此經。　若人于彼眼滅壞，　　而常通達無迷惑，　彼則離諸凡夫行，　　是人愛樂於此經。　若人于彼眼寂滅，　　而常迷惑不能了，　彼則墮諸凡夫行，　　是人不樂於此經。　若人于彼眼寂滅，　　而常通達無迷惑，　彼則離諸凡夫行，　　是人愛樂於此經。　若人于眼無去來，　　而常迷惑不能了，　彼則墮諸凡

【現代漢語翻譯】現代漢語譯本如果有人認為眼睛是無邊的，卻常常迷惑而不能理解，那麼這個人就是愚癡地被魔網束縛，不樂於聽聞這部經典。如果有人認為眼睛是無邊的，卻能常常通達而沒有迷惑，那麼這個人就能解脫魔網的束縛，喜愛聽聞這部經典。如果有人認為眼睛有成壞的現象，卻常常迷惑而不能理解，那麼這個人就是愚癡地被魔網束縛，不樂於聽聞這部經典。如果有人認為眼睛有成壞的現象，卻能常常通達而沒有迷惑，那麼這個人就能解脫魔網的束縛，喜愛聽聞這部經典。乃至耳朵、鼻子、舌頭、身體、心意，以及色（視覺）、聲（聽覺）、香（嗅覺）、味（味覺）、觸（觸覺）和法（思想），地、水、火、風這四大元素及其體性，事物、眾生以及苦，五蘊（色、受、想、行、識）、十二界（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（六根、六塵、六識）、世間生滅、名相、真諦，貪婪、嗔恨、愚癡、傲慢、愛慾、覆蓋、驕傲，吝嗇、嫉妒、諂媚、欺誑以及憤怒等等，應當知道這些都是一樣的道理。如果有人認為眼睛有盡頭，卻常常迷惑而不能理解，那麼這個人就會墮入凡夫的行徑，不樂於聽聞這部經典。如果有人認為眼睛有盡頭，卻能常常通達而沒有迷惑，那麼這個人就能脫離凡夫的行徑，喜愛聽聞這部經典。如果有人認為眼睛會滅壞，卻常常迷惑而不能理解，那麼這個人就會墮入凡夫的行徑，不樂於聽聞這部經典。如果有人認為眼睛會滅壞，卻能常常通達而沒有迷惑，那麼這個人就能脫離凡夫的行徑，喜愛聽聞這部經典。如果有人認為眼睛是寂滅的，卻常常迷惑而不能理解，那麼這個人就會墮入凡夫的行徑，不樂於聽聞這部經典。如果有人認為眼睛是寂滅的，卻能常常通達而沒有迷惑，那麼這個人就能脫離凡夫的行徑，喜愛聽聞這部經典。如果有人認為眼睛沒有來去，卻常常迷惑而不能理解，那麼這個人就會墮入凡夫的行徑，不樂於聽聞這部經典。

【English Translation】 English version If a person considers the eye to be boundless, yet is constantly confused and unable to understand, then that person is foolishly ensnared by the nets of Mara (demon), and does not delight in this sutra. If a person considers the eye to be boundless, yet is constantly clear and without confusion, then that person is liberated from the nets of Mara, and delights in this sutra. If a person considers the eye to have arising and ceasing, yet is constantly confused and unable to understand, then that person is foolishly ensnared by the nets of Mara, and does not delight in this sutra. If a person considers the eye to have arising and ceasing, yet is constantly clear and without confusion, then that person is liberated from the nets of Mara, and delights in this sutra. And so it is with the ear, nose, tongue, body, and mind, as well as form (sight), sound (hearing), smell (odor), taste (flavor), touch (tactile), and dharma (thoughts), the four great elements of earth, water, fire, and wind and their nature, things, sentient beings, and suffering, the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve sense bases (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), the eighteen realms (six sense organs, six sense objects, six consciousnesses), the arising and ceasing of the world, names, and the truth, greed, hatred, delusion, arrogance, desire, covering, pride, stinginess, jealousy, flattery, deceit, and anger, etc., know that each of these is the same principle. If a person considers the eye to have an end, yet is constantly confused and unable to understand, then that person falls into the ways of ordinary beings, and does not delight in this sutra. If a person considers the eye to have an end, yet is constantly clear and without confusion, then that person is liberated from the ways of ordinary beings, and delights in this sutra. If a person considers the eye to be subject to destruction, yet is constantly confused and unable to understand, then that person falls into the ways of ordinary beings, and does not delight in this sutra. If a person considers the eye to be subject to destruction, yet is constantly clear and without confusion, then that person is liberated from the ways of ordinary beings, and delights in this sutra. If a person considers the eye to be in a state of cessation, yet is constantly confused and unable to understand, then that person falls into the ways of ordinary beings, and does not delight in this sutra. If a person considers the eye to be in a state of cessation, yet is constantly clear and without confusion, then that person is liberated from the ways of ordinary beings, and delights in this sutra. If a person considers the eye to have no coming or going, yet is constantly confused and unable to understand, then that person falls into the ways of ordinary beings, and does not delight in this sutra.

夫行，　　是人不樂於此經。　若人于眼無去來，　　而常通達不迷惑，　彼則離諸凡夫行，　　是人愛樂於此經。　若人不了眼無我，　　于眼儘性常迷惑，　彼則墮諸凡夫行，　　是人不樂於此經。　若人能了眼無我，　　于眼儘性常通達，　彼則離於凡夫行，　　是人愛樂於此經。　若人不了眼無我，　　于忍行處常迷惑，　彼則墮諸凡夫行，　　是人不樂於此經。　若人能了眼無我，　　于忍行處常通達，　彼則離諸凡夫行，　　是人愛樂於此經。　若人不了眼儘性，　　彼不成就無依戒，　以不成就無依戒，　　是人不樂於此經。　若人能了眼儘性，　　彼則成就無依戒，　以能成就無依戒，　　是人愛樂於此經。　若人不了眼儘性，　　彼不成就無漏戒，　以不成就無漏戒，　　是人不樂於此經。　若人能了眼儘性，　　彼則成就無漏戒，　以能成就無漏戒，　　是人愛樂於此經。　若人不了眼儘性，　　彼不成就無漏慧，　以不成就無漏慧，　　是人不樂於此經。　若人能了眼儘性，　　彼則成就無漏慧，　以能成就無漏慧，　　是人愛樂於此經。　若人不了眼儘性，　　于眼空性常迷惑，　彼不能生總持智，　　是人不樂於此經。　若人能了眼

【現代漢語翻譯】現代漢語譯本如果一個人修行時，不樂於這部經典。如果一個人對於眼睛的生滅沒有執著，並且常常通達而不迷惑，那麼他就脫離了凡夫的修行，這個人會喜愛這部經典。如果一個人不瞭解眼睛的無我性，對於眼睛的本性常常迷惑，那麼他就墮入了凡夫的修行，這個人不樂於這部經典。如果一個人能夠了解眼睛的無我性，對於眼睛的本性常常通達，那麼他就脫離了凡夫的修行，這個人會喜愛這部經典。如果一個人不瞭解眼睛的無我性，對於忍辱的修行常常迷惑，那麼他就墮入了凡夫的修行，這個人不樂於這部經典。如果一個人能夠了解眼睛的無我性，對於忍辱的修行常常通達，那麼他就脫離了凡夫的修行，這個人會喜愛這部經典。如果一個人不瞭解眼睛的本性，他就不能成就無依戒（不受任何事物束縛的戒律），因為不能成就無依戒，這個人不樂於這部經典。如果一個人能夠了解眼睛的本性，他就能成就無依戒，因為能夠成就無依戒，這個人會喜愛這部經典。如果一個人不瞭解眼睛的本性，他就不能成就無漏戒（沒有煩惱的戒律），因為不能成就無漏戒，這個人不樂於這部經典。如果一個人能夠了解眼睛的本性，他就能成就無漏戒，因為能夠成就無漏戒，這個人會喜愛這部經典。如果一個人不瞭解眼睛的本性，他就不能成就無漏慧（沒有煩惱的智慧），因為不能成就無漏慧，這個人不樂於這部經典。如果一個人能夠了解眼睛的本性，他就能成就無漏慧，因為能夠成就無漏慧，這個人會喜愛這部經典。如果一個人不瞭解眼睛的本性，對於眼睛的空性常常迷惑，他就不能生起總持智（能夠記住一切教法的智慧），這個人不樂於這部經典。如果一個人能夠了解眼睛

【English Translation】 English version If a person practices, they do not rejoice in this scripture. If a person has no attachment to the coming and going of the eye, and is always clear and not confused, then they are detached from the practices of ordinary people, and this person will love this scripture. If a person does not understand the non-self nature of the eye, and is often confused about the essence of the eye, then they fall into the practices of ordinary people, and this person does not rejoice in this scripture. If a person can understand the non-self nature of the eye, and is always clear about the essence of the eye, then they are detached from the practices of ordinary people, and this person will love this scripture. If a person does not understand the non-self nature of the eye, and is often confused about the practice of patience, then they fall into the practices of ordinary people, and this person does not rejoice in this scripture. If a person can understand the non-self nature of the eye, and is always clear about the practice of patience, then they are detached from the practices of ordinary people, and this person will love this scripture. If a person does not understand the essence of the eye, they cannot achieve the unconditioned precepts (precepts not bound by anything), because they cannot achieve the unconditioned precepts, this person does not rejoice in this scripture. If a person can understand the essence of the eye, they can achieve the unconditioned precepts, because they can achieve the unconditioned precepts, this person will love this scripture. If a person does not understand the essence of the eye, they cannot achieve the undefiled precepts (precepts without afflictions), because they cannot achieve the undefiled precepts, this person does not rejoice in this scripture. If a person can understand the essence of the eye, they can achieve the undefiled precepts, because they can achieve the undefiled precepts, this person will love this scripture. If a person does not understand the essence of the eye, they cannot achieve undefiled wisdom (wisdom without afflictions), because they cannot achieve undefiled wisdom, this person does not rejoice in this scripture. If a person can understand the essence of the eye, they can achieve undefiled wisdom, because they can achieve undefiled wisdom, this person will love this scripture. If a person does not understand the essence of the eye, and is often confused about the emptiness of the eye, they cannot generate the wisdom of total retention (the wisdom to remember all teachings), this person does not rejoice in this scripture. If a person can understand the eye

儘性，　　于眼空性常通達，　彼則能生總持智，　　是人愛樂於此經。　若人了知眼儘性，　　彼則成就總持智，　乃至無上無著智，　　是人愛樂於此經。　若人不樂於此經，　　于眼儘性常迷惑，　彼則退失諸禪定，　　證無上智實為難。　若人愛樂於此經，　　于眼儘性能通達，　彼則成就諸禪定，　　證無上智不為難。　若人了知眼儘性，　　于無我相能通達，　彼則常聞如是法，　　深生信解得無疑。　若人思惟眼儘性，　　晝夜精勤無懈惓，　彼則成就總持辯，　　常能演說於此經。　若人思惟於此經，　　成就出現光明智，　彼則顯發諸如來，　　于眼空效能通達。　假使建立百千塔，　　供養一切諸世尊，　若人思惟於此經，　　所獲功德復過彼。　假使百千諸伎樂，　　供養如來之舍利，　若人得聞於此經，　　所獲功德復過彼。　佛眼所見諸眾生，　　皆同如來而供養，　過於無量俱胝劫，　　不如受持於此經。　若人於此契經中，　　受持演說四句偈，　當於是人生恭敬，　　猶如最勝大悲尊。　我于往昔百千劫，　　流轉三有生死中，　曾於無量諸佛所，　　為是經故而供養。　或然無量百千燈，　　其炷各等由旬量，　為於此經得

【現代漢語翻譯】現代漢語譯本完全理解眼睛的空性（sunyata），並能始終通達它，這樣的人就能生起總持智（dharani-jnana），這個人會喜愛這部經。如果有人瞭解眼睛的儘性（niḥsvabhāvatā），他就能成就總持智，乃至無上無著智（anuttara-anāsrava-jñāna），這個人會喜愛這部經。如果有人不喜愛這部經，對於眼睛的儘性常常迷惑，他就會退失各種禪定（dhyana），要證得無上智慧實在困難。如果有人喜愛這部經，對於眼睛的儘性能夠通達，他就能成就各種禪定，證得無上智慧並不困難。如果有人瞭解眼睛的儘性，對於無我相（anātman）能夠通達，他就能常常聽聞這樣的佛法，深深地產生信解而沒有疑惑。如果有人思惟眼睛的儘性，日夜精勤而不懈怠，他就能成就總持辯才（dharani-pratibhana），常常能夠演說這部經。如果有人思惟這部經，就能成就顯現光明的智慧，他就能顯發諸如來（tathagata），對於眼睛的空效能夠通達。假使建立成百上千的佛塔（stupa），供養一切諸世尊（bhagavat），如果有人思惟這部經，所獲得的功德又超過他們。假使用成百上千的各種伎樂，供養如來（tathagata）的舍利（sarira），如果有人聽聞這部經，所獲得的功德又超過他們。佛眼所見的一切眾生，都如同供養如來一樣，即使經過無量俱胝劫（koti-kalpa），也不如受持這部經。如果有人在這部契經（sutra）中，受持演說四句偈（gatha），應當對這個人產生恭敬，如同最殊勝的大悲尊（mahakarunika）。我在往昔成百上千劫中，流轉於三有（traiyadhvaka）的生死輪迴中，曾經在無量諸佛（buddha）那裡，爲了這部經而供養。或者點燃無量成百上千的燈，燈炷都有一由旬（yojana）那麼大，爲了這部經而

【English Translation】 English version Completely understanding the emptiness (sunyata) of the eye and always being able to penetrate it, such a person can generate dharani-jnana (total retention wisdom), and this person will love this sutra. If someone understands the niḥsvabhāvatā (selflessness) of the eye, he can achieve dharani-jnana, even anuttara-anāsrava-jñāna (supreme uncontaminated wisdom), and this person will love this sutra. If someone does not love this sutra, and is always confused about the niḥsvabhāvatā of the eye, he will lose various dhyana (meditative states), and it will be difficult to attain supreme wisdom. If someone loves this sutra, and can penetrate the niḥsvabhāvatā of the eye, he can achieve various dhyana, and it will not be difficult to attain supreme wisdom. If someone understands the niḥsvabhāvatā of the eye, and can penetrate the anātman (no-self) aspect, he can always hear such Dharma, and deeply generate faith and understanding without doubt. If someone contemplates the niḥsvabhāvatā of the eye, diligently day and night without laziness, he can achieve dharani-pratibhana (total retention eloquence), and can always expound this sutra. If someone contemplates this sutra, he can achieve the wisdom of manifesting light, he can reveal all the tathagatas, and can penetrate the emptiness of the eye. Even if one builds hundreds and thousands of stupas (pagodas), and makes offerings to all the bhagavats (World-Honored Ones), if someone contemplates this sutra, the merit he obtains will surpass them. Even if one uses hundreds and thousands of various musical instruments to make offerings to the sarira (relics) of the tathagata, if someone hears this sutra, the merit he obtains will surpass them. All sentient beings seen by the Buddha's eye are like making offerings to the tathagata, even after countless koti-kalpas (eons), it is not as good as upholding this sutra. If someone in this sutra upholds and expounds a four-line gatha (verse), one should generate respect for this person, like the most supreme mahakarunika (great compassionate one). In the past hundreds and thousands of kalpas, I have transmigrated in the cycle of birth and death in the traiyadhvaka (three realms), I have made offerings to countless buddhas for the sake of this sutra. Or lighting countless hundreds and thousands of lamps, each wick being the size of a yojana (ancient Indian unit of distance), for the sake of this sutra

自在，　　是故供養大導師。　或以薝蔔婆利花，　　蘇摩那花無憂花，　以此花鬘及幢蓋，　　種種供養如來塔。　我于往昔生死中，　　有來求者咸能施，　或施花果諸林苑，　　或施橋樑及井泉，　或施白象及麒麟，　　或施寶馬並綵女，　或施金床珍寶帳，　　或施瓔珞雜花鬘，　如是一一滿百千，　　為此經故心無倦。

大寶積經卷第三十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十一

唐天竺三藏菩提流志譯出現光明會第十一之二

「我昔為是經，　　護持清凈戒，　常修于定慧，　　及施諸眾生。　我昔為是經，　　惡人來毀罵，　我時生憐愍，　　于彼不加害。　我昔為是經，　　求者皆施與，　各隨其所樂，　　悉令得歡喜。　我昔為是經，　　奉施諸宮殿，　莊嚴眾寶網，　　供養于諸佛。　我昔為是經，　　舍種種珍玩，　及以摩尼寶，　　供養于諸佛。　我昔為是經，　　有恩常憶念，　乃至聞一偈，　　于彼恒尊重。　我昔為是經，　　尊重持戒者，　乃至經行處，　　于彼常恭敬。　我昔為是經，　　或處於生死，　乃至有少恩，　　于彼常懷報。　我昔為是經，　　不求利謗法，

【現代漢語翻譯】現代漢語譯本自在，因此應當供養偉大的導師（指佛陀）。或者用薝蔔（campaka）婆利花，蘇摩那（sumana）花，無憂花，用這些花鬘和寶幢、寶蓋，種種供養如來（tathagata）的佛塔。我于往昔生死輪迴中，有來求取的人，我都能夠施捨，或者施捨花果、各種園林，或者施捨橋樑和水井，或者施捨白象和麒麟，或者施捨寶馬和美麗的女子，或者施捨金床和珍寶帳，或者施捨瓔珞和各種花鬘，像這樣一一施捨滿百千次，爲了這部經，我的心沒有疲倦。

《大寶積經》卷第三十大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第三十一唐天竺三藏菩提流志譯《出現光明會》第十一之二

『我過去爲了這部經，護持清凈的戒律，常常修習禪定和智慧，並且佈施給一切眾生。我過去爲了這部經，有惡人來譭謗辱罵，我當時生起憐憫之心，對他們不加以傷害。我過去爲了這部經，對於前來求取的人都施與，各自隨他們所喜愛的，都讓他們得到歡喜。我過去爲了這部經，奉獻施捨各種宮殿，用各種珍寶網來莊嚴，供養諸佛。我過去爲了這部經，捨棄種種珍貴的玩物，以及摩尼（mani）寶珠，供養諸佛。我過去爲了這部經，對於有恩的人常常憶念，乃至聽到一句偈語，對於他們都恒常尊重。我過去爲了這部經，尊重持戒的人，乃至他們經過的地方，我都常常恭敬。我過去爲了這部經，或者處於生死輪迴中，乃至有少許恩惠，對於他們都常常懷有報答之心。我過去爲了這部經，不求利益而誹謗佛法，

【English Translation】 English version Being free, therefore, one should make offerings to the great teacher (referring to the Buddha). Or with campaka flowers, sumana flowers, and asoka flowers, With these flower garlands and banners, canopies, various offerings to the stupa of the Tathagata (Buddha). In my past lives, in the cycle of birth and death, to those who came seeking, I was able to give, Or giving flowers, fruits, and various gardens, or giving bridges and wells, Or giving white elephants and qilin (Chinese unicorn), or giving precious horses and beautiful women, Or giving golden beds and jeweled tents, or giving necklaces and various flower garlands, Like this, giving a hundred thousand times each, for the sake of this sutra, my heart was not weary.

The Mahāratnakūṭa Sūtra, Volume 30 Taisho Tripitaka Volume 11, No. 0310, The Mahāratnakūṭa Sūtra

The Mahāratnakūṭa Sūtra, Volume 31 Translated by Bodhiruci of Tang Dynasty, India, Chapter 11, Part 2, 'The Assembly of the Appearance of Light'

'In the past, for this sutra, I upheld the pure precepts, I often cultivated meditation and wisdom, and gave to all sentient beings. In the past, for this sutra, when evil people came to slander and insult me, At that time, I generated compassion, and did not harm them. In the past, for this sutra, to those who came seeking, I gave, Each according to what they liked, I made them all happy. In the past, for this sutra, I offered and gave various palaces, Adorned with various jeweled nets, making offerings to all the Buddhas. In the past, for this sutra, I gave up various precious playthings, As well as mani jewels, making offerings to all the Buddhas. In the past, for this sutra, I always remembered those who had been kind to me, Even if I heard just one verse, I always respected them. In the past, for this sutra, I respected those who upheld the precepts, Even the places they walked, I always treated with reverence. In the past, for this sutra, whether in the cycle of birth and death, Even if there was a small kindness, I always held a heart of gratitude towards them. In the past, for this sutra, I did not seek profit by slandering the Dharma,

哀愍于親友，　　乃至諸眾生。　我昔為是經，　　具多聞善說，　於法無所著，　　不慳親友家。　我昔為是經，　　若心生不善，　速懺令除滅，　　終不使增長。　我昔為是經，　　身為王太子，　所得諸珍寶，　　涂香及末香，　我時生凈心，　　回施於諸佛。　我昔為是經，　　愍諸囚徒類，　種種加楚毒，　　以身而代受。　我昔為是經，　　舍諸五欲樂，　常于月六齋，　　受持諸禁戒。　我昔為是經，　　常修行忍辱，　乃至於妻室，　　亦不生貪吝。　我昔為是經，　　令諸貧乏者，　皆悉得安樂，　　豐足諸財寶。　我昔為是經，　　攝受於一切，　沙門婆羅門，　　種種群生類。　我昔為是經，　　利益於一切，　常為大施主，　　求者心無吝，　或蒔于華果，　　不令人剪伐，　普施諸眾生，　　隨意皆充足。　我昔佈施時，　　其心常平等，　持戒具功德，　　破戒無慚愧，　或證大神通，　　下至凡愚類，　皆生希有心，　　恭敬而周給。　我昔佈施時，　　其心無高下，　不求生善趣，　　志樂於此經，　或令國界中，　　一切無怨敵，　調伏諸龍眾，　　應時霔甘雨。　月光汝當知，　　我于無量劫，　為求

【現代漢語翻譯】現代漢語譯本我憐憫我的親友，乃至一切眾生。我過去爲了這部經，具備廣博的知識和善巧的說法，對於佛法沒有執著，不吝惜施捨給親友。我過去爲了這部經，如果心中生起不善的念頭，就迅速懺悔使其消除，絕不讓它增長。我過去爲了這部經，身為王太子，所得的各種珍寶，涂香和末香，我當時生起清凈的心，迴向施捨給諸佛。我過去爲了這部經，憐憫那些被囚禁的人，他們遭受各種酷刑，我以自己的身體代替他們承受。我過去爲了這部經，捨棄各種五欲之樂，常常在每月的六齋日，受持各種禁戒。我過去爲了這部經，常常修行忍辱，乃至對於妻子兒女，也不生起貪婪和吝嗇。我過去爲了這部經，讓那些貧窮困乏的人，都能夠得到安樂，豐足各種財寶。我過去爲了這部經，攝受一切，沙門（出家修行者）和婆羅門（古印度祭司），以及各種眾生。我過去爲了這部經，利益一切眾生，常常作為大施主，對於前來求助的人，心中沒有吝嗇。或者種植花果，不讓人剪伐，普遍施捨給一切眾生，讓他們隨意取用，都能夠滿足。我過去佈施的時候，內心常常平等，持戒具足功德，破戒沒有慚愧心的人，或者證得大神通的人，乃至下至凡夫愚笨的人，都生起稀有的敬重心，恭敬地供養他們。我過去佈施的時候，內心沒有高下之分，不求生到善道，只是樂於這部經，或者讓國家境內，一切沒有怨敵，調伏各種龍眾，及時降下甘雨。月光（菩薩名）啊，你應該知道，我在無量劫以來，爲了求得

【English Translation】 English version I have compassion for my relatives and friends, and even all living beings. In the past, for the sake of this sutra, I possessed extensive knowledge and skillful speech, I had no attachment to the Dharma, and I was not stingy in giving to my relatives and friends. In the past, for the sake of this sutra, if an unwholesome thought arose in my mind, I would quickly repent and eliminate it, never allowing it to grow. In the past, for the sake of this sutra, as a crown prince, The various treasures I obtained, fragrant ointments and powdered incense, I would generate a pure mind and dedicate them to the Buddhas. In the past, for the sake of this sutra, I had compassion for those who were imprisoned, They suffered various tortures, and I would take their place and endure them. In the past, for the sake of this sutra, I abandoned the pleasures of the five desires, And often on the six fast days of the month, I observed various precepts. In the past, for the sake of this sutra, I often practiced patience, And even towards my wife and children, I did not generate greed or stinginess. In the past, for the sake of this sutra, I enabled those who were poor and destitute, To all attain peace and happiness, and to be abundant in various treasures. In the past, for the sake of this sutra, I embraced all, Shramanas (ascetic practitioners) and Brahmins (ancient Indian priests), and all kinds of living beings. In the past, for the sake of this sutra, I benefited all living beings, I often acted as a great benefactor, and towards those who came seeking help, I had no stinginess in my heart. Or I would plant flowers and fruits, not allowing anyone to cut or prune them, Universally giving them to all living beings, allowing them to take as they pleased, and all would be satisfied. In the past, when I gave alms, my mind was always equal, Whether they were those who upheld the precepts and possessed merit, or those who broke the precepts and had no shame, Or those who had attained great supernatural powers, or even ordinary foolish people, All would generate a rare and respectful mind, and would respectfully provide for them. In the past, when I gave alms, my mind had no sense of high or low, I did not seek to be reborn in a good realm, but was simply devoted to this sutra, Or I would ensure that within the borders of the country, there were no enemies, I would tame the various dragon clans, and cause sweet rain to fall in due time. Moonlight (a Bodhisattva's name), you should know that for countless kalpas, I have been seeking

是經故，　　修習諸苦行，　設於百千劫，　　宣說不能盡。　汝已住凈信，　　當來末世時，　應生正念心，　　演說是經典。　我以佛眼觀，　　明見未來世，　隨其種種行，　　一切皆了知。　若有諸比丘，　　為求無上智，　能以凈信心，　　演說此經典，　是人及方所，　　一切皆了知。　若於末世時，　　聞是經愛樂，　志願及方便，　　一切皆了知。　若諸下劣人，　　不聞是經典，　誹謗宣說者，　　一切皆了知。　若有諸比丘，　　及諸比丘尼，　得聞於是經，　　悲感而涕泣，　我皆與受記，　　得見最勝尊。　月光汝當知，　　諸佛神通力，　若人意清凈，　　或有不清凈，　乃至於信解，　　一切皆了知。　若有諸眾生，　　志樂常寂靜，　安住諸禪定，　　不著生死中，　乃至於習氣，　　究竟皆永斷，　如是等功德，　　一切皆了知。　或有諸眾生，　　耽著虛妄法，　或有諸眾生，　　于佛生欣樂，　如是未來事，　　一切皆了知。　若有諸眾生，　　染著世間樂，　于佛菩提種，　　不能善開發，　以是因緣故，　　退失諸方便。　若有能了知，　　諸佛菩提種，　是人當獲得，　　清凈無邊光。　月光汝當觀，

【現代漢語翻譯】現代漢語譯本因為這部經的緣故，即使修行各種苦行，縱然經過百千劫的時間，也無法完全宣說它的功德。你已經安住于清凈的信心，當未來末法時代來臨時，應當生起正念之心，宣講這部經典。我以佛眼觀察，明瞭地看見未來世，眾生隨其各自的修行，我都能完全瞭解。如果有比丘爲了追求無上智慧，能夠以清凈的信心，宣講這部經典，這個人以及他所在的處所，我都能完全瞭解。如果在末法時代，有人聽聞這部經典而心生喜愛，他們的志願和方便法門，我都能完全瞭解。如果那些下劣之人，不聽聞這部經典，反而誹謗宣講此經的人，我都能完全瞭解。如果有比丘以及比丘尼，聽聞這部經典，感到悲傷而流淚，我都會為他們授記，他們將來能夠見到最殊勝的佛。月光（菩薩名）啊，你應該知道，諸佛的神通力量，無論是眾生心意清凈，或者不清凈，乃至他們的信解程度，我都能完全瞭解。如果有眾生，志向喜好常住寂靜，安住于各種禪定，不執著于生死輪迴，乃至他們的習氣，最終都能永遠斷除，像這樣的功德，我都能完全瞭解。或者有眾生，沉迷於虛妄的法，或者有眾生，對佛產生歡喜之心，像這樣的未來之事，我都能完全瞭解。如果有眾生，貪戀世間的快樂，對於佛的菩提種子，不能好好地開發，因為這個緣故，他們會退失各種方便法門。如果有人能夠了解諸佛的菩提種子，這個人將會獲得清凈無邊的光明。月光（菩薩名）啊，你應該觀察，

【English Translation】 English version Because of this sutra, even if one practices various ascetic practices, it cannot be fully explained even after hundreds of thousands of kalpas. You have already dwelt in pure faith. When the future Dharma-ending age arrives, you should generate a mind of right mindfulness and expound this sutra. With my Buddha-eye, I clearly see the future world. I fully understand all beings according to their various practices. If there are bhikshus who, seeking supreme wisdom, can expound this sutra with pure faith, I fully understand that person and the place where they are. If, in the Dharma-ending age, someone hears this sutra and loves it, I fully understand their aspirations and skillful means. If those inferior people do not hear this sutra and instead slander those who expound it, I fully understand them. If there are bhikshus and bhikshunis who, upon hearing this sutra, feel sorrow and weep, I will give them predictions that they will see the most supreme Buddha. Moonlight (a Bodhisattva's name), you should know that the power of the Buddhas' spiritual abilities is such that whether beings' minds are pure or impure, even their degree of faith and understanding, I fully understand. If there are beings who aspire to and delight in constant stillness, dwell in various samadhis, and are not attached to the cycle of birth and death, even their habitual tendencies will ultimately be forever severed. I fully understand such merits. Or there are beings who are attached to false dharmas, or there are beings who generate joy in the Buddha. I fully understand such future events. If there are beings who are attached to worldly pleasures and cannot properly develop the seeds of Buddha's Bodhi, because of this reason, they will lose various skillful means. If someone can understand the seeds of the Buddhas' Bodhi, that person will obtain pure, boundless light. Moonlight (a Bodhisattva's name), you should observe,

如是光明等，　一一諸因緣，　　各各有差別，　汝以智慧力，　　一切應了知。　若舍惡知識，　　親近於善友，　護持清凈戒，　　成就佛光明。　汝當護諸根，　　舍離無慚愧，　修行于善法，　　隨護諸眾生。　汝當舍違諍，　　了達于性空，　不貪著利養，　　具多聞善說。　汝當觀利養，　　猶如於糞穢，　無以利養垢，　　染污清凈心，　常求于明脫，　　常得無上利。　汝當修佛道，　　觀佛同法性，　常然大法炬，　　普照於世間。　汝當如山王，　　其心安不動，　毀罵及捶打，　　一切皆能忍。　汝當爲眾生，　　作真實善友，　應舍下劣心，　　常修于凈業。　汝以堅固心，　　演說無上法，　如是微妙經，　　當授慈心者。　欲求無上智，　　勿怖于生死，　由此舍諸惡，　　當得于勝利。　譬如明智人，　　善能用於火，　成熟種種味，　　不為火所燒。　若諸愚癡人，　　無有善方便，　將火置於掌，　　便為火所燒。　亦如人中毒，　　迷悶心狂亂，　以火而灸療，　　因此得除愈。　月光汝當知，　　智者亦如是，　依意了意空，　　故處於生死，　依眼了眼空，　　于眼無執著，　若能如是知，　　住眼

【現代漢語翻譯】現代漢語譯本像光明這樣的事物，它們各自的因緣，都有各自的差別，你應該用你的智慧力量，完全瞭解這一切。如果捨棄惡知識（指引人走向邪道的損友），親近善友（指引人走向正道的良師益友），守護清凈的戒律，就能成就佛的光明。你應該守護好自己的六根（眼、耳、鼻、舌、身、意），捨棄無慚愧之心，修行善法，隨順守護一切眾生。你應該捨棄爭論，了達諸法性空（指一切事物沒有固定不變的自性），不貪著于名利供養，具備廣博的知識和善巧的說法。你應該看待利養，就像看待糞便污穢一樣，不要讓利養的污垢，染污你清凈的心，要常常追求明悟解脫，常常獲得無上的利益。你應該修習佛道，觀想佛與法性（指宇宙萬物的本性）相同，常常點燃大法炬（指佛法的智慧之光），普遍照耀世間。你應該像山王（指山中最穩固的山）一樣，內心安穩不動搖，對於譭謗、謾罵和捶打，一切都能忍受。你應該為眾生，做真實的善友，應當捨棄下劣的心，常常修習清凈的善業。你應該以堅固的心，演說無上的佛法，像這樣微妙的經典，應當傳授給具有慈悲心的人。想要追求無上的智慧，不要畏懼生死，由此捨棄一切惡行，就能獲得勝利。譬如明智的人，善於使用火，能夠烹飪出各種美味，卻不會被火燒傷。如果愚癡的人，沒有善巧的方法，把火放在手掌上，就會被火燒傷。也像人中了毒，迷亂昏沉，用火來灸療，因此能夠痊癒。月光（指佛陀的弟子）你應該知道，智者也是這樣，依著意念了知意念的空性，所以能處於生死之中。依著眼睛了知眼睛的空性，對於眼睛沒有執著，如果能夠這樣瞭解，就能安住于眼根。

【English Translation】 English version Such as light and other things, each of their causes and conditions are different, you should use your wisdom to fully understand all of this. If you abandon bad companions (those who lead you astray), and befriend good companions (those who guide you to the right path), uphold pure precepts, you will achieve the light of the Buddha. You should guard your six senses (eyes, ears, nose, tongue, body, and mind), abandon shamelessness, practice good deeds, and protect all sentient beings. You should abandon disputes, understand the emptiness of all dharmas (that all things have no fixed self-nature), not be greedy for fame and offerings, and possess extensive knowledge and skillful speech. You should view offerings as you would view filth, do not let the filth of offerings defile your pure mind, always seek enlightenment and liberation, and always obtain supreme benefit. You should cultivate the path of the Buddha, contemplate that the Buddha is the same as the Dharma-nature (the essence of all things), always light the great Dharma torch (the light of Buddhist wisdom), and illuminate the world. You should be like the king of mountains (the most stable mountain), your heart should be stable and unmoving, and you should be able to endure all slander, abuse, and beatings. You should be a true friend to all beings, abandon inferior thoughts, and always cultivate pure karma. You should use a firm mind to expound the supreme Dharma, and such subtle scriptures should be taught to those with compassionate hearts. If you seek supreme wisdom, do not fear birth and death, by abandoning all evil deeds, you will achieve victory. For example, a wise person is skilled in using fire, able to cook various delicacies, but will not be burned by the fire. If a foolish person, without skillful means, places fire on their palm, they will be burned by the fire. It is also like a person who is poisoned, confused and disoriented, and is cured by moxibustion with fire. Moonlight (referring to the Buddha's disciples), you should know that the wise are also like this, relying on the mind to understand the emptiness of the mind, therefore they can dwell in birth and death. Relying on the eyes to understand the emptiness of the eyes, there is no attachment to the eyes, if you can understand this, you can abide in the eye faculty.

亦無惱。　若了眼性空，　　成就真實智，　以真實智故，　　當得出現光。　若了眼性空，　　永滅于貪慾，　以無貪慾故，　　當得出現光。　如是瞋與癡，　　我執並覆惱，　慳嫉無慚愧，　　不忍將貢高，　憍慢及增上，　　諂誑兼放逸，　乃至矯詐等，　　一一如貪說。　若得真實智，　　了知眼寂滅，　以知寂滅故，　　當得出現光。　若得真實智，　　住佛理趣中，　以住理趣故，　　當得出現光。　若得真實智，　　住佛方便中，　以住方便故，　　當得出現光。　若不修實智，　　永離於障惱，　成就出現光，　　我昔未聞見。　若勤修實智，　　永離於障惱，　能順於是行，　　當得出現光。　若求最勝行，　　當學於此經，　供養諸如來，　　得實智方便。　若修真實智，　　當供養諸佛，　成就出現光，　　猶如掌中果。　若迷眼無我，　　退失沙門法，　彼人不能得，　　如是出現光。　若了眼無我，　　成就沙門法，　彼人當證得，　　如是出現光。　若了眼盡際，　　亦了耳生邊，　由了耳生邊，　　是大沙門法。　若不遍了知，　　眼性之邊際，　于眼生邊際，　　亦不能遍知，　彼人不能得，　　如是出現光。

【現代漢語翻譯】現代漢語譯本也不會有煩惱。如果瞭解眼睛的本性是空，就能成就真實的智慧，因為有了真實的智慧，就能獲得光明。如果瞭解眼睛的本性是空，就能永遠滅除貪慾，因為沒有貪慾，就能獲得光明。像這樣，嗔恨、愚癡、我執以及由此產生的覆蓋和煩惱，吝嗇、嫉妒、無慚愧心、不能忍耐以及貢高我慢，驕傲自大、自以為是、諂媚虛偽、放縱懈怠，乃至欺詐等等，都像貪慾一樣一一說明。如果獲得真實的智慧，瞭解眼睛的寂滅本性，因爲了解寂滅本性，就能獲得光明。如果獲得真實的智慧，安住于佛陀的真理之中，因為安住于真理之中，就能獲得光明。如果獲得真實的智慧，安住于佛陀的方便法門中，因為安住于方便法門中，就能獲得光明。如果不修習真實的智慧，就永遠不能脫離障礙和煩惱，成就光明，這是我過去從未聽說過的。如果勤奮修習真實的智慧，就能永遠脫離障礙和煩惱，能夠順應這樣的修行，就能獲得光明。如果追求最殊勝的修行，應當學習這部經典，供養諸位如來（Tathagata，佛的稱號），獲得真實智慧和方便法門。如果修習真實的智慧，應當供養諸佛，成就光明，就像手掌中的果實一樣容易。如果迷惑于眼睛的無我本性，就會退失沙門（Sramana，佛教修行者）的修行，這樣的人不能獲得這樣的光明。如果瞭解眼睛的無我本性，就能成就沙門的修行，這樣的人將能證得這樣的光明。如果瞭解眼睛的終極，也瞭解耳朵的生起之邊，因爲了解耳朵的生起之邊，這就是偉大的沙門修行。如果不普遍瞭解眼睛本性的邊際，對於眼睛的生起之邊際，也不能普遍瞭解，這樣的人不能獲得這樣的光明。

【English Translation】 English version Nor is there any vexation. If one understands the emptiness of the eye's nature, one achieves true wisdom, Because of true wisdom, one will attain the appearance of light. If one understands the emptiness of the eye's nature, one will forever extinguish greed, Because of the absence of greed, one will attain the appearance of light. Likewise, anger, ignorance, self-attachment, and the resulting cover and vexation, Stinginess, jealousy, shamelessness, impatience, and arrogant pride, Conceit, self-righteousness, flattery, deceit, and indulgence, Even hypocrisy and so on, are each explained like greed. If one attains true wisdom, understanding the quiescence of the eye's nature, Because of understanding quiescence, one will attain the appearance of light. If one attains true wisdom, abiding in the Buddha's principle of truth, Because of abiding in the principle of truth, one will attain the appearance of light. If one attains true wisdom, abiding in the Buddha's skillful means, Because of abiding in skillful means, one will attain the appearance of light. If one does not cultivate true wisdom, one will never be free from obstacles and vexations, Achieving the appearance of light, this I have never heard or seen before. If one diligently cultivates true wisdom, one will forever be free from obstacles and vexations, Being able to follow this practice, one will attain the appearance of light. If one seeks the most supreme practice, one should study this scripture, Make offerings to all the Tathagatas (Buddha's title), and attain true wisdom and skillful means. If one cultivates true wisdom, one should make offerings to all the Buddhas, Achieving the appearance of light, as easily as a fruit in the palm of one's hand. If one is deluded about the non-self nature of the eye, one will lose the practice of a Sramana (Buddhist practitioner), Such a person cannot attain such an appearance of light. If one understands the non-self nature of the eye, one will achieve the practice of a Sramana, Such a person will realize such an appearance of light. If one understands the ultimate limit of the eye, and also understands the arising edge of the ear, Because of understanding the arising edge of the ear, this is the great practice of a Sramana. If one does not universally understand the boundary of the eye's nature, Regarding the arising boundary of the eye, one cannot universally understand it either, Such a person cannot attain such an appearance of light.

若能遍了知，　　眼性之邊際，　于眼生邊際，　　亦能遍了知，　彼人當證得，　　如是出現光。　若不善了知，　　眼性之邊際，　于眼生邊際，　　亦不能善知，　彼人不能得，　　如是出現光。　若能善了知，　　眼性之邊際，　于眼生邊際，　　亦能善了知，　彼人當證得，　　如是出現光。　若不現了知，　　眼性之邊際，　于眼生邊際，　　亦不能現知，　彼人不能得，　　如是出現光。　若能現了知，　　眼性之邊際，　于眼生邊際，　　亦能現了知，　彼人當證得，　　如是出現光。　若不善了知，　　眼性之邊際，　于眼生邊際，　　亦不能遍知，　彼人不能得，　　如是出現光。　若能善了知，　　眼性之邊際，　于眼生邊際，　　亦能現了知，　彼人當證得，　　如是出現光。　若不善了知，　　眼性之清凈，　于耳性清凈，　　亦不能善知，　彼人不能得，　　如是出現光。　若能善了知，　　眼性之清凈，　于耳性清凈，　　亦能善了知，　彼人當證得，　　如是出現光。　乃至耳鼻舌，　　身意與色聲，　香味並觸法，　　地水若火風，　性事世間苦，　　蘊界世將生，　及以聲名等，　　一切皆如是。」

【現代漢語翻譯】現代漢語譯本如果能夠完全瞭解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也能夠完全瞭解，這個人將會證得，那樣的光明出現。如果不能好好了解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也不能好好了解，這個人不能得到，那樣的光明出現。如果能夠好好了解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也能夠好好了解，這個人將會證得，那樣的光明出現。如果不能如實瞭解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也不能如實瞭解，這個人不能得到，那樣的光明出現。如果能夠如實瞭解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也能夠如實瞭解，這個人將會證得，那樣的光明出現。如果不能好好了解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也不能普遍瞭解，這個人不能得到，那樣的光明出現。如果能夠好好了解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也能夠如實瞭解，這個人將會證得，那樣的光明出現。如果不能好好了解眼睛的本性（眼性）的清凈，對於耳朵的本性（耳性）的清凈，也不能好好了解，這個人不能得到，那樣的光明出現。如果能夠好好了解眼睛的本性（眼性）的清凈，對於耳朵的本性（耳性）的清凈，也能夠好好了解，這個人將會證得，那樣的光明出現。乃至耳朵、鼻子、舌頭，身體、意識與色、聲，香、味並觸、法，地、水、火、風，本性、事物、世間的苦，蘊、界、世間將要產生，以及聲音、名稱等等，一切都像這樣。

【English Translation】 English version If one can fully understand the boundary of the nature of the eye (eye-nature), And also fully understand the boundary of the arising of the eye, That person will attain, such an appearance of light. If one does not well understand the boundary of the nature of the eye (eye-nature), And also cannot well understand the boundary of the arising of the eye, That person cannot obtain, such an appearance of light. If one can well understand the boundary of the nature of the eye (eye-nature), And also can well understand the boundary of the arising of the eye, That person will attain, such an appearance of light. If one does not truly understand the boundary of the nature of the eye (eye-nature), And also cannot truly understand the boundary of the arising of the eye, That person cannot obtain, such an appearance of light. If one can truly understand the boundary of the nature of the eye (eye-nature), And also can truly understand the boundary of the arising of the eye, That person will attain, such an appearance of light. If one does not well understand the boundary of the nature of the eye (eye-nature), And also cannot universally understand the boundary of the arising of the eye, That person cannot obtain, such an appearance of light. If one can well understand the boundary of the nature of the eye (eye-nature), And also can truly understand the boundary of the arising of the eye, That person will attain, such an appearance of light. If one does not well understand the purity of the nature of the eye (eye-nature), And also cannot well understand the purity of the nature of the ear (ear-nature), That person cannot obtain, such an appearance of light. If one can well understand the purity of the nature of the eye (eye-nature), And also can well understand the purity of the nature of the ear (ear-nature), That person will attain, such an appearance of light. Even the ear, nose, tongue, Body, consciousness, and form, sound, Smell, taste, and touch, dharma, Earth, water, fire, wind, Nature, things, worldly suffering, Aggregates, realms, the world about to arise, And also sounds, names, and so on, All are like this.

爾時世尊告月光童子言：「善男子！若有眾生髮趣大乘！為欲圓滿成就如是出現光者！有八十種善根資糧。云何八十？所謂護念眾生，心無損害，于清凈戒奉持無缺，其心平等，無有諂曲，亦無慳嫉貪誑之心，深信大乘微妙經典，亦不耽愛富貴憍逸，忍力具足，志願無退，意樂清凈，住阿蘭若，不依眷屬利養名聞，安住諸禪，現光三昧，于有戒者無諂承事，于同梵行起勝意樂，以敬法故常于和上阿阇梨所深生尊重，了達契經，善巧宣說，所言誠諦，住正思惟，勤種善根，常行慧施，覺知魔業，密護諸根，言詞安審，善解真諦，亦能了知諸地自相，求無盡色，不惜身命，教於四眾，絕世思惟，離諸邪見，無後世法，不于未學矯現其相，常于已學任力開示，曾不讚美歌詠音聲，亦不稱譽莊嚴資具，證入諸諦，具足多聞，舍離睡眠，勤求正法，于佛尊重，發菩提心，舍於世業，修諸學處，為愛法故依于勝友，求諸善根心無厭足，愛樂出家，護持佛法，不起惡業，于教無疑，善說譬喻，開示秘密，于大菩提志求無倦，所受經典未嘗忘失，不捨自學，摧伏他論，求出離道，修無量行，于彼法智其心決定，明見因果相續輪迴，不著三有離增上慢，為于信者建立對治，了達未來果報差別，善知前際不假他緣，于遠離行精勤修習，于

佛相好具足莊嚴。是為八十。複次月光！此八十法入於五法。云何為五？所謂知生死、知涅槃、知煩惱盡、知增上、知福果。複次月光！如是五法入於二法。云何為二？所謂心清凈莊嚴、色清凈莊嚴。複次月光！如是二法入於一法。云何為一！所謂能成諸佛如來無礙解脫。

「複次月光！復有八十種法，善能成就諸佛如來無礙解脫。云何八十？所謂佈施資糧，廣大智慧，修清凈戒，離煩惱熱，摧伏憍慢，柔軟言詞，于種種事無不知時，亦知善友，發趣大乘，被精進甲，威儀利物，墮煩惱者令斷疑惑，毀諸不善，修行白法，不與惡人而為伴侶，種諸善根無有厭足，發菩提心勇猛精進，覺知魔事，證於諸諦，真實供養決了無疑，心念眾生常懷濟度，不著諸有，起于大心，不善眾生示其過惡，舍貪瞋癡，不求欲利，成熟眾生，修治佛塔，于諸聖者尊重恭敬，住大乘者親近承事，終不讚嘆下劣乘人，遠離聲聞，摧伏怨敵，於世尊所廣大供養，以殊勝心種種奉施，得無礙智，具足辯才，以諸譬喻開示正法，而於性空不相違背，求法無懈，顯發深義，具大總持，說法無染，能廣流佈，化導無厭，圓滿諸行有大威德，辯才無滯，成就多聞，不讚惡人，修于善業，解了諸蘊，舍離諸見，通達因性，超過所行，遠離非境，生清凈信

【現代漢語翻譯】現代漢語譯本：佛陀的相好莊嚴具足，共有八十種。月光啊！這八十種法可以歸納為五種法。是哪五種呢？即：知曉生死、知曉涅槃、知曉煩惱的止息、知曉增上、知曉福報的結果。月光啊！這五種法又可以歸納為兩種法。是哪兩種呢？即：心清凈的莊嚴、色身清凈的莊嚴。月光啊！這兩種法又可以歸納為一種法。是哪一種呢？即：能成就諸佛如來無礙解脫。月光啊！還有八十種法，能夠很好地成就諸佛如來無礙解脫。是哪八十種呢？即：佈施的資糧，廣大的智慧，修持清凈的戒律，遠離煩惱的熱惱，摧伏驕慢，言語柔和，對於各種事情都知道時機，也知道善友，發起趣向大乘的心，披上精進的鎧甲，以威儀利益眾生，使墮入煩惱的人斷除疑惑，毀壞一切不善，修行清凈的善法，不與惡人為伴，種植各種善根沒有厭足，發起菩提心勇猛精進，覺知魔事，證悟諸諦，真實供養決無疑惑，心中常念眾生常懷救度，不執著于諸有，發起大心，向不善的眾生指出他們的過錯，捨棄貪嗔癡，不求欲利，成熟眾生，修繕佛塔，對於諸聖者尊重恭敬，對於住于大乘的人親近承事，終不讚嘆下劣乘的人，遠離聲聞，摧伏怨敵，在世尊那裡廣做供養，以殊勝的心種種奉獻，獲得無礙的智慧，具足辯才，用各種譬喻開示正法，而與性空不相違背，求法沒有懈怠，顯發深奧的意義，具足大總持，說法沒有染著，能夠廣泛流佈，教化引導沒有厭倦，圓滿各種修行具有大威德，辯才沒有滯礙，成就多聞，不讚嘆惡人，修持善業，瞭解諸蘊，舍離諸見，通達因性，超越所行，遠離非境，生起清凈的信心。

【English Translation】 English version: The Buddha's physical marks and characteristics are complete and majestic, totaling eighty. Furthermore, Moonlight, these eighty dharmas can be categorized into five dharmas. What are the five? They are: knowing birth and death, knowing nirvana, knowing the cessation of afflictions, knowing enhancement, and knowing the result of meritorious deeds. Furthermore, Moonlight, these five dharmas can be categorized into two dharmas. What are the two? They are: the adornment of a pure mind and the adornment of a pure physical form. Furthermore, Moonlight, these two dharmas can be categorized into one dharma. What is the one? It is the ability to achieve the unobstructed liberation of all Buddhas and Tathagatas. Furthermore, Moonlight, there are eighty more dharmas that can well accomplish the unobstructed liberation of all Buddhas and Tathagatas. What are the eighty? They are: the resources of generosity, vast wisdom, practicing pure precepts, being free from the heat of afflictions, subduing arrogance, having gentle speech, knowing the right time for all matters, also knowing good friends, aspiring to the Great Vehicle, donning the armor of diligence, benefiting beings with dignified conduct, causing those who have fallen into afflictions to dispel their doubts, destroying all unwholesome actions, practicing pure wholesome dharmas, not associating with evil people, planting all kinds of wholesome roots without being satisfied, generating the Bodhi mind with courageous diligence, being aware of demonic activities, realizing the truths, making genuine offerings without doubt, constantly thinking of beings with a mind of salvation, not being attached to any existence, generating a great mind, pointing out the faults of unwholesome beings, abandoning greed, hatred, and delusion, not seeking desires or benefits, maturing beings, repairing stupas, respecting and revering all sages, being close to and serving those who abide in the Great Vehicle, never praising those of the inferior vehicle, staying away from the Sravakas, subduing enemies, making vast offerings to the World Honored One, making various offerings with a superior mind, obtaining unobstructed wisdom, possessing eloquence, using various metaphors to explain the true Dharma, without contradicting emptiness, seeking the Dharma without laziness, revealing profound meanings, possessing great dharani, speaking the Dharma without defilement, being able to widely propagate it, teaching and guiding without weariness, perfecting all practices with great power, having unobstructed eloquence, achieving vast learning, not praising evil people, practicing wholesome actions, understanding the aggregates, abandoning all views, comprehending the nature of causes, transcending what is practiced, staying away from non-realms, and generating pure faith.

，住于正道，愛樂大乘，平等攝受，不著無我，不厭生死，樂求涅槃，以少欲故住阿蘭若，常行乞食無有懈惓，隨有所得心生喜足，離無慚愧，親近於佛，善友同止，舍于非類，愍諸凡夫，同眾生行，于佛凈信，離於非器，有相違者不與言說，不來求者不為開曉，若有來求如應為說，于食平等，常施等施，開門大施。如是童子！此八十法，能得諸佛無礙解脫。」

爾時月光童子得聞是法生大歡喜，即于佛前以偈贊曰：

「如來了知眼盡邊，　　故能出現清凈智，　以能出現清凈智，　　具足如來清凈光。　如來了知眼無我，　　故能出現清凈音，　以能出現清凈音，　　具足如來梵音相。　佛于往昔利眾生，　　故能成就語清凈，　以能成就語清凈，　　饒益無量諸世間。　如來了知眼性空，　　故能成就總持智，　以能成就總持智，　　出現如來無量光。　如來了知眼差別，　　眼名差別亦無邊，　以知名字無邊故，　　出現如來無量光。　佛知文字差別門，　　即知眼空離文字，　以知眼空離文字，　　出現如來無量光。　若人思惟眼無我，　　即了佛語為真實，　以能知佛語真實，　　出現如來決定光。　如來成就勝神通，　　即了無邊眼滅壞，　以能了知眼滅壞，　

【現代漢語翻譯】現代漢語譯本：『安住于正道，喜愛並樂於修習大乘佛法，以平等心對待一切眾生，不執著于無我的觀念，不厭惡生死輪迴，樂於追求涅槃寂靜，因為少欲知足而住在寂靜的處所（阿蘭若），經常乞食而不懈怠，對於所得之物心生喜悅和滿足，遠離無慚愧之心，親近佛陀，與善友同住，捨棄與自己修行不同的人，憐憫一切凡夫，與眾生同行，對佛陀有清凈的信心，遠離不能接受佛法的人，對於觀點相違的人不與他們交談，對於不主動求教的人不為他們開示佛法，如果有人來求教，就應根據他們的情況為他們講解佛法，在飲食方面平等對待，經常平等佈施，廣開方便之門進行大布施。像這樣，童子！這八十種法，能夠使人獲得諸佛的無礙解脫。』當時，月光童子聽聞這些佛法后，生起了極大的歡喜，隨即在佛陀面前用偈頌讚嘆道：『如來了知眼睛的盡頭（眼盡邊），所以能夠顯現清凈的智慧，因為能夠顯現清凈的智慧，所以具足如來的清凈光明。如來了知眼睛的無我（眼無我），所以能夠顯現清凈的聲音，因為能夠顯現清凈的聲音，所以具足如來的梵音相。佛陀在過去世利益眾生，所以能夠成就語言的清凈，因為能夠成就語言的清凈，所以能夠饒益無量無數的世界。如來了知眼睛的自性是空（眼性空），所以能夠成就總持的智慧，因為能夠成就總持的智慧，所以顯現如來無量的光明。如來了知眼睛的差別（眼差別），眼睛的名稱差別也是無邊的，因為知道名稱是無邊的，所以顯現如來無量的光明。佛陀知道文字的差別之門，也就知道眼睛的空性是遠離文字的，因為知道眼睛的空性是遠離文字的，所以顯現如來無量的光明。如果有人思維眼睛的無我，就明白了佛陀所說的是真實的，因為能夠知道佛陀所說的是真實的，所以顯現如來決定的光明。如來成就殊勝的神通，就明白了無邊的眼睛的滅壞，因為能夠了知眼睛的滅壞，

【English Translation】 English version: 'Abiding in the right path, loving and delighting in the Mahayana (Great Vehicle) teachings, embracing all beings with equanimity, not clinging to the concept of no-self, not厭惡 (disliking) the cycle of birth and death, joyfully seeking Nirvana (liberation), dwelling in secluded places (aranya) due to few desires, constantly begging for food without laziness, being joyful and content with what is obtained, being free from shamelessness, being close to the Buddha, dwelling with good friends, abandoning those who are not of the same practice, having compassion for all ordinary beings, walking with all beings, having pure faith in the Buddha, staying away from those who cannot accept the Dharma, not speaking with those who have opposing views, not enlightening those who do not seek guidance, if someone comes seeking guidance, then one should explain the Dharma according to their situation, treating all equally in terms of food, constantly giving equally, and opening the door wide for great giving. Thus, young one! These eighty dharmas (teachings) can enable one to attain the unobstructed liberation of all Buddhas.' At that time, the youth Moonlight, having heard these teachings, felt great joy, and immediately praised the Buddha with verses: 'The Tathagata (Buddha) knows the end of the eye (eye-end), therefore, he can manifest pure wisdom, because he can manifest pure wisdom, he is endowed with the pure light of the Tathagata. The Tathagata knows the no-self of the eye (eye-no-self), therefore, he can manifest pure sound, because he can manifest pure sound, he is endowed with the Brahma sound of the Tathagata. The Buddha benefited beings in the past, therefore, he can achieve purity of speech, because he can achieve purity of speech, he can benefit countless worlds. The Tathagata knows the emptiness of the nature of the eye (eye-nature-emptiness), therefore, he can achieve the wisdom of total retention, because he can achieve the wisdom of total retention, he manifests the immeasurable light of the Tathagata. The Tathagata knows the differences of the eye (eye-differences), the differences in the names of the eye are also boundless, because he knows that the names are boundless, he manifests the immeasurable light of the Tathagata. The Buddha knows the gate of the differences of words, and also knows that the emptiness of the eye is apart from words, because he knows that the emptiness of the eye is apart from words, he manifests the immeasurable light of the Tathagata. If one contemplates the no-self of the eye, then one understands that the Buddha's words are true, because one can know that the Buddha's words are true, one manifests the definite light of the Tathagata. The Tathagata achieves supreme supernatural powers, and understands the destruction of the boundless eye, because he can understand the destruction of the eye,

利益一切諸世間。　大悲最勝兩足尊，　　了達無邊眼生起，　如佛能知眼生起，　　愿我不久亦當然。　如是耳鼻舌身心，　　色聲香味並觸法，　乃至世生聲名等，　　當知一切皆應作。　大悲最勝兩足尊，　　已具佈施波羅蜜，　如佛佈施波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具凈戒波羅蜜，　如佛凈戒波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具忍辱波羅蜜，　如佛忍辱波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具精進波羅蜜，　如佛精進波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具禪定波羅蜜，　如佛禪定波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具智慧波羅蜜，　如佛智慧波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具法身波羅蜜，　如佛法身波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊清凈色，　如佛已具清凈色，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊清凈意，　如佛已具清凈意，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊勝功德，　如佛已具勝功德，　　愿我不久亦當然。　大悲最勝兩足尊，　

【現代漢語翻譯】現代漢語譯本利益一切世間眾生。大悲至尊的佛陀（兩足尊，指佛陀），徹悟了無邊之眼的生起（眼，指能見之根），如同佛陀能知曉眼的生起，愿我不久也能如此。如同眼根一樣，耳、鼻、舌、身、意（心，指意識），以及色、聲、香、味、觸、法（六塵，指感官對像），乃至世間生起的名聲等等，應當知曉這一切都應修習。大悲至尊的佛陀，已經具足佈施波羅蜜（波羅蜜，指到達彼岸的修行），如同佛陀的佈施波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足持戒波羅蜜，如同佛陀的持戒波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足忍辱波羅蜜，如同佛陀的忍辱波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足精進波羅蜜，如同佛陀的精進波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足禪定波羅蜜，如同佛陀的禪定波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足智慧波羅蜜，如同佛陀的智慧波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足法身波羅蜜（法身，指佛的真理之身），如同佛陀的法身波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足無邊清凈的色身（色，指物質形態），如同佛陀已經具足清凈的色身，愿我不久也能如此。大悲至尊的佛陀，已經具足無邊清凈的意念（意，指思維），如同佛陀已經具足清凈的意念，愿我不久也能如此。大悲至尊的佛陀，已經具足無邊殊勝的功德，如同佛陀已經具足殊勝的功德，愿我不久也能如此。大悲至尊的佛陀，

【English Translation】 English version Benefit all beings in all worlds. The greatly compassionate and supreme two-footed one (two-footed one, refers to the Buddha), has fully understood the arising of the boundless eye (eye, refers to the root of seeing), Just as the Buddha knows the arising of the eye, may I also soon be like that. Like the eye, the ear, nose, tongue, body, and mind (mind, refers to consciousness), as well as form, sound, smell, taste, touch, and dharma (six sense objects, refers to the objects of the senses), Even the arising of fame and so on in the world, it should be known that all of these should be practiced. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of giving (pāramitā, refers to the practice of reaching the other shore), Just like the Buddha's pāramitā of giving, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of morality, Just like the Buddha's pāramitā of morality, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of patience, Just like the Buddha's pāramitā of patience, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of diligence, Just like the Buddha's pāramitā of diligence, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of meditation, Just like the Buddha's pāramitā of meditation, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of wisdom, Just like the Buddha's pāramitā of wisdom, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of the dharma body (dharma body, refers to the body of truth of the Buddha), Just like the Buddha's pāramitā of the dharma body, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the boundless pure form (form, refers to material form), Just like the Buddha has already perfected the pure form, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the boundless pure mind (mind, refers to thought), Just like the Buddha has already perfected the pure mind, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the boundless supreme merits, Just like the Buddha has already perfected the supreme merits, may I also soon be like that. The greatly compassionate and supreme two-footed one,

已具無邊諸色相，　如佛已具諸色相，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊聲清凈，　如佛已具聲清凈，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊大神變，　如佛已具大神變，　　愿我不久亦當然。　大悲最勝兩足尊，　　為化眾生處三有，　如佛化彼眾生類，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無邊生死行，　如佛已度生死行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無邊貪慾行，　如佛度于貪慾行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無邊瞋恚行，　如佛度于瞋恚行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無量愚癡行，　如佛度于愚癡行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無量貪瞋行，　如佛度于貪瞋行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無量瞋癡行，　如佛度于瞋癡行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無量貪癡行，　如佛度于貪癡行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無邊等分行，　如佛度于等分行，　　愿我不久亦當然。　導師已度于貪慾，　　普能饒益諸世間，　如佛饒益諸世間，　

【現代漢語翻譯】現代漢語譯本已具備無邊無際的各種色相（rupa，指物質形態），如同佛陀已具備的各種色相，愿我不久也能如此。大悲至尊的佛陀，已具備無邊清凈的聲音，如同佛陀已具備的清凈聲音，愿我不久也能如此。大悲至尊的佛陀，已具備無邊廣大的神通變化，如同佛陀已具備的神通變化，愿我不久也能如此。大悲至尊的佛陀，爲了教化眾生而處於三有（指欲界、色界、無色界），如同佛陀教化那些眾生，愿我不久也能如此。大悲至尊的佛陀，已度脫無邊無際的生死輪迴，如同佛陀已度脫生死輪迴，愿我不久也能如此。大悲至尊的佛陀，已度脫無邊無際的貪慾行為，如同佛陀度脫貪慾行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無邊無際的瞋恚行為，如同佛陀度脫瞋恚行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無量無邊的愚癡行為，如同佛陀度脫愚癡行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無量無邊的貪慾和瞋恚行為，如同佛陀度脫貪慾和瞋恚行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無量無邊的瞋恚和愚癡行為，如同佛陀度脫瞋恚和愚癡行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無量無邊的貪慾和愚癡行為，如同佛陀度脫貪慾和愚癡行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無邊無際的平等行為，如同佛陀度脫平等行為，愿我不久也能如此。導師已度脫貪慾，普遍能夠饒益世間一切眾生，如同佛陀饒益世間一切眾生，

【English Translation】 English version Having attained limitless forms (rupa, referring to material forms), just as the Buddha has attained all forms, may I soon also be like that. The compassionate and supreme Buddha, having attained limitless pure sounds, just as the Buddha has attained pure sounds, may I soon also be like that. The compassionate and supreme Buddha, having attained limitless great miraculous powers, just as the Buddha has attained miraculous powers, may I soon also be like that. The compassionate and supreme Buddha, dwelling in the three realms of existence (referring to the desire realm, form realm, and formless realm) to transform sentient beings, just as the Buddha transforms those sentient beings, may I soon also be like that. The compassionate and supreme Buddha, having crossed over the limitless cycle of birth and death, just as the Buddha has crossed over birth and death, may I soon also be like that. The compassionate and supreme Buddha, having crossed over limitless acts of greed, just as the Buddha has crossed over acts of greed, may I soon also be like that. The compassionate and supreme Buddha, having crossed over limitless acts of hatred, just as the Buddha has crossed over acts of hatred, may I soon also be like that. The compassionate and supreme Buddha, having crossed over immeasurable acts of ignorance, just as the Buddha has crossed over acts of ignorance, may I soon also be like that. The compassionate and supreme Buddha, having crossed over immeasurable acts of greed and hatred, just as the Buddha has crossed over acts of greed and hatred, may I soon also be like that. The compassionate and supreme Buddha, having crossed over immeasurable acts of hatred and ignorance, just as the Buddha has crossed over acts of hatred and ignorance, may I soon also be like that. The compassionate and supreme Buddha, having crossed over immeasurable acts of greed and ignorance, just as the Buddha has crossed over acts of greed and ignorance, may I soon also be like that. The compassionate and supreme Buddha, having crossed over limitless acts of equanimity, just as the Buddha has crossed over acts of equanimity, may I soon also be like that. The guide has crossed over greed, universally able to benefit all beings in the world, just as the Buddha benefits all beings in the world,

愿我亦成如是智。　導師已度于瞋恚，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師度于愚癡行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師已度貪瞋行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師已度瞋癡行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師已度貪癡行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師已度等分行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　如來具足殊勝智，　　調伏一切諸天眾，　我亦愿成如是智，　　得為調御天人師。　如來具足殊勝智，　　調伏一切諸龍眾，　我亦愿成如是智，　　得為調御天人師。　如來具足殊勝智，　　調伏一切夜叉眾，　我亦愿成如是智，　　得為調御天人師。　如來具足殊勝智，　　調伏一切乾闥婆，　乃至無量鳩槃茶，　　所有若干諸眷屬，　我亦愿成如是智，　　得為調御天人師。　如來具足殊勝智，　　了知諸法真實義，　我亦愿成如是智，　　于彼真實得無疑。　如來若了苦盡邊，　　利益一切群生類，　我亦愿成如是智，　

【現代漢語翻譯】現代漢語譯本愿我也能成就這樣的智慧。導師（佛陀）已經超越了嗔恚（chēn huì，憤怒和憎恨），普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了愚癡（yú chī，無明和迷惑）的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了貪慾（tān yù，貪婪和慾望）和嗔恚的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了嗔恚和愚癡的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了貪慾和愚癡的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了等分（děng fēn，平等和中庸）的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。如來（rú lái，佛陀的稱號）具足殊勝的智慧，調伏一切諸天（zhū tiān，天神）眾。我也愿成就這樣的智慧，成為調御天人（tiān rén，天人和人類）的導師。如來具足殊勝的智慧，調伏一切諸龍（zhū lóng，龍族）眾。我也愿成就這樣的智慧，成為調御天人的導師。如來具足殊勝的智慧，調伏一切夜叉（yè chā，一種鬼神）眾。我也愿成就這樣的智慧，成為調御天人的導師。如來具足殊勝的智慧，調伏一切乾闥婆（qián tà pó，天上的樂神），乃至無量的鳩槃茶（jiū pán chá，一種鬼神），所有若干的眷屬。我也愿成就這樣的智慧，成為調御天人的導師。如來具足殊勝的智慧，了知諸法（zhū fǎ，一切事物和現象）的真實意義。我也愿成就這樣的智慧，對於那真實意義不再有疑惑。如來如果了知苦的盡頭，利益一切眾生。我也愿成就這樣的智慧。

【English Translation】 English version May I also attain such wisdom. The Teacher (Buddha) has overcome anger, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of ignorance, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of greed and anger, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of anger and ignorance, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of greed and ignorance, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of equanimity, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Tathagata (Tathāgata, an epithet of the Buddha) is endowed with supreme wisdom, subduing all the Devas (gods). May I also attain such wisdom, and become a teacher who guides gods and humans. The Tathagata is endowed with supreme wisdom, subduing all the Nagas (dragons). May I also attain such wisdom, and become a teacher who guides gods and humans. The Tathagata is endowed with supreme wisdom, subduing all the Yakshas (a type of spirit). May I also attain such wisdom, and become a teacher who guides gods and humans. The Tathagata is endowed with supreme wisdom, subduing all the Gandharvas (celestial musicians), and even the immeasurable Kumbhandas (a type of demon), and all their retinues. May I also attain such wisdom, and become a teacher who guides gods and humans. The Tathagata is endowed with supreme wisdom, understanding the true meaning of all dharmas (all things and phenomena). May I also attain such wisdom, and have no doubt about that true meaning. If the Tathagata understands the end of suffering, benefiting all sentient beings. May I also attain such wisdom.

于彼苦盡得無疑。　如來善了因盡邊，　　利益一切群生類，　我亦愿成如是智，　　于彼因盡得無疑。　如來具足殊勝智，　　了達世間之所行，　我亦愿成如是智，　　於世間行得無疑。　如來具足殊勝智，　　了達世間處非處，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達世間諸業果，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達世間種種性，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達一切諸趣行，　我亦愿成如是智，　　利益無量諸世間。　如來具足殊勝智，　　了達世間諸勝解，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達一切諸根性，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達靜慮之所行，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達解脫之所行，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達等分之所行，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達等至之所行，　我亦愿成如是智，　　利益一切諸世間。　如來善了于生死，　

【現代漢語翻譯】現代漢語譯本對於苦的止息，我毫無疑問地確信。如來（Tathagata，佛的稱號）善於瞭解因的止息，利益一切眾生，我也愿成就這樣的智慧，對於因的止息毫無疑問地確信。如來具足殊勝的智慧，了達世間眾生的行為，我也愿成就這樣的智慧，對於世間的行為毫無疑問地確信。如來具足殊勝的智慧，了達世間事物的合理與不合理之處，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達世間各種業的果報，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達世間眾生的種種根性，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達一切眾生的輪迴去向，我也愿成就這樣的智慧，利益無量世間眾生。如來具足殊勝的智慧，了達世間眾生的各種勝解（adhimukti，深刻的理解和信念），我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達一切眾生的根器和能力，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達禪定（dhyana，靜慮）的修行，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達解脫的修行，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達平等（samata，等分）的修行，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達等至（samapatti，禪定中的高度專注狀態）的修行，我也愿成就這樣的智慧，利益一切世間眾生。如來善於瞭解生死（samsara，輪迴）的真相，

【English Translation】 English version In that cessation of suffering, I have no doubt. The Tathagata (Buddha's title) is skilled in understanding the cessation of causes, benefiting all sentient beings, I also wish to attain such wisdom, having no doubt about the cessation of causes. The Tathagata is endowed with supreme wisdom, understanding the actions of beings in the world, I also wish to attain such wisdom, having no doubt about the actions in the world. The Tathagata is endowed with supreme wisdom, understanding what is reasonable and unreasonable in the world, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the karmic consequences of various actions in the world, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the various dispositions of beings in the world, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the various destinations of beings in the cycle of rebirth, I also wish to attain such wisdom, benefiting immeasurable beings in the world. The Tathagata is endowed with supreme wisdom, understanding the various profound understandings (adhimukti) of beings in the world, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the faculties and capacities of all beings, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the practice of meditation (dhyana), I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the practice of liberation, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the practice of equality (samata), I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the practice of meditative absorption (samapatti), I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is skilled in understanding the truth of samsara (cycle of rebirth),

流轉皆因煩惱生，　我亦愿成如是智，　　利益一切諸世間。　如來一切皆了知，　　利益世間無與等，　我亦愿成如是智，　　利益一切諸世間。　如來善住于等持，　　發起殊勝方便智，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達無邊宿住行，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達生死無有邊，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達一切煩惱盡，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　成就無上正等覺，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　離諸煩惱並習氣，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了知欲染障菩提，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了知出離生死法，　愿我亦成如是智，　　利益一切諸世間。　如來善了於法義，　　覺悟無量諸眾生，　我亦愿成如是智，　　利益一切諸世間。　如來善了於法性，　　如幻如夢如陽炎，　我亦愿成如是智，　　利益一切諸世間。　如來善了於世間，　　一切文字並言說，　我亦愿成如是智，　

【現代漢語翻譯】現代漢語譯本輪迴流轉皆因煩惱而生，我亦愿成就如是智慧，利益一切世間眾生。如來（Tathagata，佛的稱號）一切皆了知，利益世間無與倫比，我亦愿成就如是智慧，利益一切世間眾生。如來善於安住于等持（Samadhi，禪定），發起殊勝方便智慧，我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了達無邊宿住行（過去世的經歷），我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了達生死輪迴無有邊際，我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了達一切煩惱皆已斷盡，我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，成就無上正等覺（Anuttara-samyak-sambodhi，最高的覺悟），我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，遠離一切煩惱及其習氣，我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了知慾望的染污會障礙菩提（Bodhi，覺悟），我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了知出離生死輪迴的方法，我亦愿成就如是智慧，利益一切世間眾生。如來善於瞭解佛法的意義，覺悟無量眾生，我亦愿成就如是智慧，利益一切世間眾生。如來善於瞭解諸法的本性，如幻如夢如陽焰，我亦愿成就如是智慧，利益一切世間眾生。如來善於瞭解世間的一切，包括文字和言說，我亦愿成就如是智慧，利益一切世間眾生。

【English Translation】 English version The cycle of transmigration arises from afflictions; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata (Buddha's title) knows all things, and benefits the world without equal; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata dwells well in Samadhi (meditative concentration), and generates supreme skillful means of wisdom; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding the boundless past lives; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding that the cycle of birth and death is without end; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding that all afflictions are completely extinguished; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment); I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, free from all afflictions and their habitual tendencies; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding that the defilement of desire obstructs Bodhi (enlightenment); I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding the method to escape the cycle of birth and death; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata is skilled in understanding the meaning of the Dharma, awakening countless beings; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata is skilled in understanding the nature of all phenomena, like illusions, dreams, and mirages; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata is skilled in understanding all aspects of the world, including words and speech; I also wish to attain such wisdom, to benefit all beings in the world.

利益一切諸世間。　如來具足勝辯才，　　開示甚深微妙法，　我亦愿成如是智，　　利益一切諸世間。　如來善調身語意，　　一切皆隨智慧行，　我亦愿成如是智，　　利益一切諸世間。　如來善了於三世，　　無取無著無掛礙，　我亦愿成如是智，　　利益一切諸世間。　如來善修戒定慧，　　于彼一切無退轉，　我亦愿成如是智，　　得為三界大悲尊。　如來善修于解脫，　　解脫知見無退轉，　我亦愿成如是智，　　得為三界大悲尊。　如來善修于正觀，　　天人世間無等倫，　我亦愿成如是智，　　得為三界大悲尊。　如來具足殊勝智，　　于諸世法無所染，　我亦愿成如是智，　　得為三界大悲尊。　如來善了於世間，　　種種諸趣皆明見，　我亦愿成如是智，　　于彼諸趣得無礙。　如來善了盡生邊，　　是故於彼無迷惑，　我亦愿成如是智，　　於盡生性得無疑。　如來善了寂靜邊，　　是故於彼無迷惑，　我亦愿成如是智，　　于彼寂靜得無疑。　如來善了流轉邊，　　是故於彼無迷惑，　我亦愿成如是智，　　于彼流轉得無疑。　如來善了前後際，　　是故具足無師智，　我亦愿成如是智，　　於前后際得無疑。　如來善了轉生邊，　

【現代漢語翻譯】現代漢語譯本利益一切諸世間。如來（Tathagata，佛的稱號）具足殊勝的辯才，開示甚深微妙的佛法，我也愿成就這樣的智慧，利益一切諸世間。如來善於調御身、語、意，一切行為都隨順智慧而行，我也愿成就這樣的智慧，利益一切諸世間。如來善於了知過去、現在、未來三世，沒有執取、沒有貪著、沒有掛礙，我也愿成就這樣的智慧，利益一切諸世間。如來善於修持戒、定、慧，對於這些修行沒有退轉，我也愿成就這樣的智慧，成為三界（欲界、色界、無色界）中大慈大悲的尊者。如來善於修持解脫，對於解脫的知見沒有退轉，我也愿成就這樣的智慧，成為三界中大慈大悲的尊者。如來善於修持正觀，在天人世間沒有可以與之相比的，我也愿成就這樣的智慧，成為三界中大慈大悲的尊者。如來具足殊勝的智慧，對於世間的一切事物都不受污染，我也愿成就這樣的智慧，成為三界中大慈大悲的尊者。如來善於了知世間，對於種種的生命形態都明晰可見，我也愿成就這樣的智慧，對於這些生命形態能夠無所障礙。如來善於了知生命終結的界限，因此對於生命終結沒有迷惑，我也愿成就這樣的智慧，對於生命終結的性質不再有疑惑。如來善於了知寂靜的境界，因此對於寂靜沒有迷惑，我也愿成就這樣的智慧，對於寂靜的境界不再有疑惑。如來善於了知生死流轉的界限，因此對於生死流轉沒有迷惑，我也愿成就這樣的智慧，對於生死流轉不再有疑惑。如來善於了知過去和未來，因此具足無師自通的智慧，我也愿成就這樣的智慧，對於過去和未來不再有疑惑。如來善於了知轉生的界限，

【English Translation】 English version Benefit all the worlds. The Tathagata (Buddha's title) is endowed with excellent eloquence, reveals the profound and subtle Dharma, I also wish to attain such wisdom, to benefit all the worlds. The Tathagata is skilled in controlling body, speech, and mind, all actions follow wisdom, I also wish to attain such wisdom, to benefit all the worlds. The Tathagata is skilled in understanding the three times of past, present, and future, without grasping, without attachment, without hindrance, I also wish to attain such wisdom, to benefit all the worlds. The Tathagata is skilled in cultivating morality, concentration, and wisdom, without regression in these practices, I also wish to attain such wisdom, to become the great compassionate one in the three realms (desire realm, form realm, formless realm). The Tathagata is skilled in cultivating liberation, without regression in the knowledge of liberation, I also wish to attain such wisdom, to become the great compassionate one in the three realms. The Tathagata is skilled in cultivating right contemplation, without equal in the realms of gods and humans, I also wish to attain such wisdom, to become the great compassionate one in the three realms. The Tathagata is endowed with excellent wisdom, without being tainted by worldly phenomena, I also wish to attain such wisdom, to become the great compassionate one in the three realms. The Tathagata is skilled in understanding the world, with clear vision of all forms of life, I also wish to attain such wisdom, to be without hindrance in these forms of life. The Tathagata is skilled in understanding the boundary of the end of life, therefore without confusion about the end of life, I also wish to attain such wisdom, to be without doubt about the nature of the end of life. The Tathagata is skilled in understanding the state of tranquility, therefore without confusion about tranquility, I also wish to attain such wisdom, to be without doubt about the state of tranquility. The Tathagata is skilled in understanding the boundary of the cycle of birth and death, therefore without confusion about the cycle of birth and death, I also wish to attain such wisdom, to be without doubt about the cycle of birth and death. The Tathagata is skilled in understanding the past and future, therefore endowed with wisdom without a teacher, I also wish to attain such wisdom, to be without doubt about the past and future. The Tathagata is skilled in understanding the boundary of rebirth,

是故具足無師智，　我亦愿成如是智，　　于彼生轉得無疑。　如來善了前後際，　　于眼斷常無所執，　我亦愿成如是智，　　於前后際得無疑。　如來善了盡生邊，　　于眼斷常無所執，　我亦愿成如是智，　　於盡生性得無疑。　若人不了前後際，　　彼則于貪生取著，　如來於彼能證知，　　是故於貪無所染。　若人不了有無邊，　　彼則于貪生取著，　如來於彼能證知，　　是故於貪無所染。　若人不了盡無邊，　　彼則于貪生取著，　如來於彼能證知，　　是故於貪無所染。　若人不了轉無轉，　　彼則于貪生取著，　如來於彼能證知，　　是故於貪無所染。　瞋癡忿覆並嫉誑，　　諂曲貢高與慢憍，　佈施持戒將忍辱，　　禪定智慧皆如是。」

爾時世尊知月光童子深心所念，熙怡微笑放金色光，其光普照無量無邊諸佛國土，于彼國界作利益已，繞佛三匝還從如來頂上而入。是時彌勒菩薩即從座起，偏袒右肩右膝著地，頂禮佛足合掌恭敬，以諸偈贊而問佛言：

「云雷師子吼，　　迦陵頻伽聲，　出大法鼓音，　　何緣現微笑？　殊勝百千日，　　清凈妙音聲，　功德甚希有，　　何緣現此光？　施戒忍精進，　　定慧等莊嚴，　一切皆圓滿，　

【現代漢語翻譯】現代漢語譯本因此，具備無需老師教導的智慧，我也希望成就這樣的智慧，對於生死輪迴不再有疑惑。如來善於瞭解過去和未來，對於眼睛所見的事物，既不執著于斷滅，也不執著于常存，我也希望成就這樣的智慧，對於過去和未來不再有疑惑。如來善於瞭解生命的終結，對於眼睛所見的事物，既不執著于斷滅，也不執著于常存，我也希望成就這樣的智慧，對於生命的終結不再有疑惑。如果有人不瞭解過去和未來，他們就會對貪慾產生執著，如來能夠證知這一點，因此對於貪慾沒有絲毫的染著。如果有人不瞭解有和無的界限，他們就會對貪慾產生執著，如來能夠證知這一點，因此對於貪慾沒有絲毫的染著。如果有人不瞭解終結和無終結的界限，他們就會對貪慾產生執著，如來能夠證知這一點，因此對於貪慾沒有絲毫的染著。如果有人不瞭解轉變和不轉變的界限，他們就會對貪慾產生執著，如來能夠證知這一點，因此對於貪慾沒有絲毫的染著。嗔恨、愚癡、憤怒、覆藏、嫉妒、欺誑、諂媚、彎曲、貢高、傲慢和驕縱，佈施、持戒、忍辱、禪定和智慧，都應如此修習。這時，世尊知道月光童子內心所想，便面露喜悅的微笑，放出金色的光芒，這光芒普照無量無邊的諸佛國土，在那些國土中利益眾生之後，繞佛三圈，然後從如來的頭頂進入。這時，彌勒菩薩（Maitreya Bodhisattva）立即從座位上站起來，袒露右肩，右膝跪地，頂禮佛足，合掌恭敬，用偈頌讚嘆並向佛請教：『如雷鳴般的獅子吼，迦陵頻伽（Kalavinka）鳥的鳴叫聲，發出大法鼓的聲音，是什麼原因讓您展現微笑？』『勝過百千個太陽的光芒，清凈美妙的聲音，功德如此稀有，是什麼原因讓您展現這樣的光芒？』『佈施、持戒、忍辱、精進、禪定、智慧等莊嚴，一切都圓滿具足，

【English Translation】 English version Therefore, possessing wisdom without a teacher, I also wish to attain such wisdom, so that I may have no doubt about the cycle of birth and death. The Tathagata (如來, Thus Come One) is skilled in understanding the past and future, and regarding what is seen by the eye, he neither clings to annihilation nor to permanence. I also wish to attain such wisdom, so that I may have no doubt about the past and future. The Tathagata is skilled in understanding the end of life, and regarding what is seen by the eye, he neither clings to annihilation nor to permanence. I also wish to attain such wisdom, so that I may have no doubt about the nature of the end of life. If someone does not understand the past and future, they will develop attachment to greed. The Tathagata is able to know this, and therefore has no defilement from greed. If someone does not understand the boundaries of existence and non-existence, they will develop attachment to greed. The Tathagata is able to know this, and therefore has no defilement from greed. If someone does not understand the boundaries of ending and non-ending, they will develop attachment to greed. The Tathagata is able to know this, and therefore has no defilement from greed. If someone does not understand the boundaries of change and non-change, they will develop attachment to greed. The Tathagata is able to know this, and therefore has no defilement from greed. Hatred, ignorance, anger, concealment, jealousy, deceit, flattery, crookedness, arrogance, pride, and conceit, as well as giving, keeping precepts, patience, meditation, and wisdom, should all be practiced in this way. At that time, the World Honored One, knowing the thoughts in the heart of the youth Moonlight, smiled with joy and emitted golden light. This light illuminated countless Buddha lands, and after benefiting beings in those lands, it circled the Buddha three times and then entered from the top of the Tathagata's head. Then, Maitreya Bodhisattva (彌勒菩薩) immediately rose from his seat, bared his right shoulder, knelt on his right knee, bowed at the Buddha's feet, and with palms joined respectfully, praised with verses and asked the Buddha: 'Like the roar of a thunderous lion, the sound of the Kalavinka (迦陵頻伽) bird, emitting the sound of the great Dharma drum, what is the reason for you to show a smile?' 'A light surpassing hundreds of thousands of suns, a pure and wonderful sound, merits so rare, what is the reason for you to show such light?' 'Giving, keeping precepts, patience, diligence, meditation, wisdom, and other adornments, all are perfectly complete,'

何緣現此光？　如來柔軟音，　　常遠離粗語，　善療眾生病，　　何緣現此光？　大悲兩足尊，　　知眼常空寂，　以清凈梵音，　　為眾生演說。　耳鼻舌身心，　　乃至聲名等，　並諸集滅道，　　智忍亦如是。　大悲兩足尊，　　知眼盡生際，　寂靜及流轉，　　一切皆空寂。　耳鼻舌身心，　　色聲香味觸，　乃至聲名等，　　一切皆如是。　又說因緣法，　　遠離於斷常，　非自非他作，　　眾緣之所生。　或以種種門，　　開示于苦本，　或以種種義，　　稱讚佛光明，　以無量言詞，　　演說寂滅法，　無人無壽者，　　無我無眾生。　過去無量佛，　　亦以不思議，　百千諸偈頌，　　演說如是法。　如來所演說，　　真實功德法，　無說無說者，　　所說法亦無。　佛說最勝法，　　覺悟于群生，　諸天及夜叉，　　聞者皆能了，　一切阿修羅，　　意樂已清凈，　無量諸人眾，　　疑網悉皆除。　了知貪自性，　　滅壞瞋與癡，　愛慢及無明，　　諂嫉並戲論，　乃至苦蘊等，　　一切皆舍離，　如是諸句義，　　究竟悉清凈。　如來於一法，　　通達種種名，　其數百千萬，　　乃至不思議。　于無量佛所，　　善學如

【現代漢語翻譯】現代漢語譯本為何會顯現這樣的光明？如來（Tathagata，佛的稱號）以柔和的聲音，總是遠離粗俗的言語，善於醫治眾生的病痛，為何會顯現這樣的光明？大悲的佛陀（兩足尊，佛的尊稱），了知眼睛的本性常常是空寂的，用清凈的梵音，為眾生演說佛法。耳朵、鼻子、舌頭、身體、心意，乃至聲音、名相等，以及諸如集、滅、道（苦集滅道四聖諦）的道理，智慧和忍辱也是如此。大悲的佛陀，了知眼睛的生起和滅盡，寂靜和流轉，一切都是空寂的。耳朵、鼻子、舌頭、身體、心意，色、聲、香、味、觸，乃至聲音、名相等，一切都是如此。又宣說因緣法，遠離斷見和常見，不是自己所作，也不是他人所作，而是眾多因緣和合而生。或者用種種方法，開示苦的根本，或者用種種意義，稱讚佛的光明，用無量的言辭，演說寂滅的佛法，其中沒有所謂的人、壽命、自我和眾生。過去無量的佛，也用不可思議的，成百上千的偈頌，演說這樣的佛法。如來所演說的，真實功德的佛法，沒有能說的人，也沒有所說的法，所說的法也是空無的。佛陀宣說最殊勝的佛法，覺悟一切眾生，諸天和夜叉（Yaksha，一種守護神），聽聞者都能理解，一切阿修羅（Asura，一種神道），心意已經清凈，無量的人眾，疑惑和迷網都消除了。了知貪慾的自性，滅除嗔恨和愚癡，愛慾、傲慢和無明，諂媚、嫉妒和戲論，乃至苦蘊等，一切都捨棄遠離，這樣的種種語句和意義，最終都清凈。如來對於一個法，通達種種不同的名稱，其數量成百上千，乃至不可思議。在無量的佛所，善於學習如來所說之法。

【English Translation】 English version What is the reason for this light appearing? The Tathagata (Buddha's title) with a gentle voice, always avoids harsh words, Is good at healing the sicknesses of sentient beings, what is the reason for this light appearing? The compassionate Buddha (Two-legged Venerable, an honorific of the Buddha), knows that the nature of the eye is always empty and still, Uses pure Brahma sounds to preach the Dharma to sentient beings. The ears, nose, tongue, body, mind, and even sounds, names, etc., As well as the principles of origination, cessation, and the path (the Four Noble Truths), wisdom and patience are also like this. The compassionate Buddha, knows the arising and ceasing of the eye, Stillness and flowing, everything is empty and still. The ears, nose, tongue, body, mind, form, sound, smell, taste, touch, And even sounds, names, etc., everything is like this. Also expounds the law of dependent origination, which is far from the views of annihilation and permanence, Not made by oneself, nor made by others, but arises from the combination of many causes and conditions. Or uses various methods to reveal the root of suffering, Or uses various meanings to praise the light of the Buddha, Uses immeasurable words to expound the Dharma of Nirvana, Where there is no so-called person, lifespan, self, or sentient being. The immeasurable Buddhas of the past, also used inconceivable, Hundreds and thousands of verses to expound such Dharma. The true meritorious Dharma expounded by the Tathagata, There is no one who speaks, nor is there a Dharma that is spoken, and the Dharma that is spoken is also empty. The Buddha expounds the most supreme Dharma, awakening all sentient beings, The Devas (gods) and Yakshas (a type of guardian spirit), those who hear can understand, All Asuras (a type of demigod), their minds are already purified, Immeasurable multitudes of people, their doubts and confusions are all eliminated. Knowing the nature of greed, destroying hatred and ignorance, Desire, arrogance, and ignorance, flattery, jealousy, and idle talk, Even the aggregates of suffering, all are abandoned and left behind, Such phrases and meanings, are ultimately all pure. The Tathagata, regarding one Dharma, understands various different names, Their number is in the hundreds and thousands, even inconceivable. In the presence of immeasurable Buddhas, is good at learning the Dharma spoken by the Tathagata.

是法，　而於一法中，　　演說無窮盡。　如來善了達，　　種種諸法門，　亦能分別知，　　名句上中下。　修學於一切，　　種種異言詞，　善巧而宣說，　　微妙第一義。　如是清凈音，　　因緣和合起，　亦不依喉舌，　　乃至於身心。　其地六種動，　　十方眾咸集，　合掌瞻仰佛，　　愿為除眾疑。　如來善了知，　　眼盡生邊際，　自性常空寂，　　無去亦無來。　無住無處所，　　深入于實際，　佛眼無障礙，　　是故我今問。　如來善了知，　　眼性前後際，　盡無盡流轉，　　自性常空寂。　開示諸法義，　　令世間歡喜，　牟尼美妙音，　　何緣現微笑？　佛知前後際，　　眼性常空寂，　離分別言詞，　　何緣現微笑？　佛知眼無量，　　種種言宣說，　本性常空寂，　　何緣現微笑？　佛知盡生邊，　　眼性常空寂，　舍離諸煩惱，　　證佛菩提智，　具足勝名聞，　　何緣現微笑？　如來久修學，　　演說不思議，　了達眼性空，　　離垢常清凈，　無量諸心行，　　一念皆了知，　光明照世間，　　為是何瑞相？　大仙等正覺，　　最勝兩足尊，　煩惱悉已除，　　其心常寂靜，　如來殊勝智，　　深達眼盡邊，

【現代漢語翻譯】現代漢語譯本這就是法，在一種法中，卻能演說無窮無盡的道理。如來善於通達，種種不同的法門，也能分別瞭解，名句的上、中、下等含義。修學一切，種種不同的語言詞彙，巧妙地宣說，微妙的第一義諦。這樣清凈的聲音，因緣和合而生起，也不依賴喉嚨和舌頭，乃至身體和心意。大地發生六種震動，十方眾生都聚集而來，合掌瞻仰佛陀，希望佛陀能消除他們的疑惑。如來善於瞭解，眼睛的生滅邊際，自性本來空寂，沒有去也沒有來。沒有停留也沒有處所，深入到真實的境界，佛眼沒有障礙，所以我現在發問。如來善於瞭解，眼睛的本性前後際，盡與不盡的流轉，自性本來空寂。開示諸法的意義，令世間眾生歡喜，牟尼（釋迦牟尼佛）發出美妙的聲音，為何會現出微笑？佛陀知道前後際，眼睛的本性常空寂，遠離分別的言語，為何會現出微笑？佛陀知道眼睛的無量，用種種語言宣說，本性本來空寂，為何會現出微笑？佛陀知道生滅的邊際，眼睛的本性常空寂，舍離一切煩惱，證得佛陀的菩提智慧，具足殊勝的名聲，為何會現出微笑？如來長久修學，演說不可思議的法，通達眼睛的本性空，遠離垢染常清凈，無量眾生的心念，一念之間都能瞭解，光明照耀世間，這是什麼祥瑞的徵兆？大仙（佛陀）等正覺，最殊勝的二足尊，煩惱都已消除，內心常常寂靜，如來殊勝的智慧，深入通達眼睛的盡頭，

【English Translation】 English version This is the Dharma, And within one Dharma, it expounds endlessly. The Tathagata is skilled in understanding, all kinds of Dharma gates, And can also distinguish and know, the meanings of names and phrases, whether superior, middle, or inferior. Studying all, various different languages and words, Skillfully proclaiming, the subtle and supreme first principle. Such a pure sound, arises from the combination of causes and conditions, And does not rely on the throat or tongue, or even the body and mind. The earth shakes in six ways, and beings from the ten directions gather, Joining their palms and gazing at the Buddha, wishing to dispel their doubts. The Tathagata is skilled in understanding, the boundaries of the arising and ceasing of the eye, Its self-nature is always empty and still, without going or coming. Without dwelling or place, deeply entering into reality, The Buddha's eye has no obstruction, therefore I now ask. The Tathagata is skilled in understanding, the nature of the eye's past and future, The flow of exhaustion and inexhaustion, its self-nature is always empty and still. Revealing the meaning of all Dharmas, causing joy in the world, Why does Muni (Shakyamuni Buddha) show a smile with his beautiful voice? The Buddha knows the past and future, the nature of the eye is always empty and still, Apart from discriminating words, why does he show a smile? The Buddha knows the immeasurable nature of the eye, speaking with various words, Its original nature is always empty and still, why does he show a smile? The Buddha knows the boundaries of arising and ceasing, the nature of the eye is always empty and still, Having abandoned all afflictions, attaining the Buddha's Bodhi wisdom, Possessing supreme fame, why does he show a smile? The Tathagata has long practiced, expounding the inconceivable Dharma, Understanding the empty nature of the eye, free from defilement and always pure, The thoughts of countless beings, he knows all in a single moment, The light illuminates the world, what is this auspicious sign? The Great Sage (Buddha) of Equal and Correct Enlightenment, the most supreme two-legged one, All afflictions have been eliminated, his mind is always tranquil, The Tathagata's supreme wisdom, deeply understands the end of the eye,

復以何因緣，　　而今現微笑？　耳鼻舌身心，　　六塵並四大，　乃至聲名等，　　一切皆如是。　佛知眼無我，　　亦達耳無常，　及了鼻性空，　　何緣現微笑？　佛知舌無我，　　亦達身無常，　及了心性空，　　何緣現微笑？　佛知色無我，　　亦達聲無常，　及了香性空，　　何緣現微笑？　佛知味無我，　　亦達觸無常，　及了法性空，　　何緣現微笑？　佛知地無我，　　亦達水無常，　及了火性空，　　何緣現微笑？　佛知風無我，　　亦達性無常，　及了事性空，　　何緣現微笑？　知世間無我，　　亦達苦無常，　及了蘊性空，　　何緣現微笑？　佛知界無我，　　亦達世無常，　及了生性空，　　何緣現微笑？　佛知聲無我，　　亦達名無常，　及了道性空，　　何緣現微笑？　佛知智無我，　　了寂靜無常，　及眾生性空，　　何緣現微笑？　佛知性無性，　　亦知我非我，　及了意樂空，　　何緣現微笑？　觀生死無我，　　亦達常無常，　及了涅槃空，　　何緣現微笑？　如來心解脫，　　名聞滿三界，　帝釋與人王，　　龍神咸供養。　如來善了知，　　眼盡生邊際，　乃至於寂靜，　　何緣現微笑？　無量諸

【現代漢語翻譯】現代漢語譯本又是什麼因緣，讓您現在展現微笑？耳、鼻、舌、身、心這六根，以及色、聲、香、味、觸、法這六塵，還有地、水、火、風這四大，乃至聲名等等，一切都是如此。佛陀知道眼睛無我（沒有恒常不變的實體），也通達耳朵是無常的（變化不定的），並且明瞭鼻子的本性是空（沒有自性），為何還要展現微笑？佛陀知道舌頭無我，也通達身體是無常的，並且明瞭心的本性是空，為何還要展現微笑？佛陀知道色塵無我，也通達聲音是無常的，並且明瞭香塵的本性是空，為何還要展現微笑？佛陀知道味塵無我，也通達觸塵是無常的，並且明瞭法塵的本性是空，為何還要展現微笑？佛陀知道地大無我，也通達水大是無常的，並且明瞭火大的本性是空，為何還要展現微笑？佛陀知道風大無我，也通達性是無常的，並且明瞭事物的本性是空，為何還要展現微笑？知道世間無我，也通達苦是無常的，並且明瞭五蘊（色、受、想、行、識）的本性是空，為何還要展現微笑？佛陀知道界（六根、六塵、六識）無我，也通達世間是無常的，並且明瞭生的本性是空，為何還要展現微笑？佛陀知道聲音無我，也通達名聲是無常的，並且明瞭道的本性是空，為何還要展現微笑？佛陀知道智慧無我，明瞭寂靜是無常的，並且明瞭眾生的本性是空，為何還要展現微笑？佛陀知道自性無自性，也知道我非我，並且明瞭意樂是空，為何還要展現微笑？觀察生死無我，也通達常與無常，並且明瞭涅槃是空，為何還要展現微笑？如來的心已解脫，名聲傳遍三界，帝釋（天神之王）與人王，龍神都來供養。如來善於了知，眼睛的盡頭是生滅的邊際，乃至寂靜的境界，為何還要展現微笑？無量諸

【English Translation】 English version Moreover, for what reason do you now show a smile? The six senses of ear, nose, tongue, body, and mind, along with the six objects of sense, and the four great elements, even fame and so on, all are like this. The Buddha knows that the eye is without self (no permanent entity), also understands that the ear is impermanent (changing), and comprehends that the nature of the nose is empty (without inherent existence), why then show a smile? The Buddha knows that the tongue is without self, also understands that the body is impermanent, and comprehends that the nature of the mind is empty, why then show a smile? The Buddha knows that form is without self, also understands that sound is impermanent, and comprehends that the nature of smell is empty, why then show a smile? The Buddha knows that taste is without self, also understands that touch is impermanent, and comprehends that the nature of dharma is empty, why then show a smile? The Buddha knows that earth is without self, also understands that water is impermanent, and comprehends that the nature of fire is empty, why then show a smile? The Buddha knows that wind is without self, also understands that nature is impermanent, and comprehends that the nature of things is empty, why then show a smile? Knowing that the world is without self, also understanding that suffering is impermanent, and comprehending that the nature of the aggregates (form, feeling, perception, mental formations, consciousness) is empty, why then show a smile? The Buddha knows that the realms (six senses, six objects, six consciousnesses) are without self, also understands that the world is impermanent, and comprehends that the nature of birth is empty, why then show a smile? The Buddha knows that sound is without self, also understands that fame is impermanent, and comprehends that the nature of the path is empty, why then show a smile? The Buddha knows that wisdom is without self, understands that stillness is impermanent, and comprehends that the nature of beings is empty, why then show a smile? The Buddha knows that self-nature is without self-nature, also knows that I am not I, and comprehends that intention is empty, why then show a smile? Observing that birth and death are without self, also understanding permanence and impermanence, and comprehending that Nirvana is empty, why then show a smile? The Tathagata's (Buddha's) mind is liberated, fame fills the three realms, Indra (king of gods) and human kings, dragons and gods all make offerings. The Tathagata well understands that the end of the eye is the boundary of arising and ceasing, even to the state of stillness, why then show a smile? Immeasurable many

佛子，　　俱集於眾會，　從佛口所生，　　從法變化生，　皆來佛前住，　　合掌而尊重，　為于彼眾故，　　問此光因緣。　如來善了知，　　眼性空無我，　超過於一切，　　在家修學者。　佛以平等智，　　了法無差別，　如來意樂知，　　非是神通見。　佛知眼無我，　　性空無去來，　清凈智無邊，　　何緣現微笑？

大寶積經卷第三十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十二

唐天竺三藏菩提流志譯出現光明會第十一之三

「如來已盡于生際，　　大悲普覆諸世間，　法王最勝人中尊，　　愿說何緣現微笑？　無量無邊大菩薩，　　並余威德諸天眾，　悉于空中持妙蓋，　　而此大地皆振動，　誰于往昔如來所，　　長夜修行諸善法，　平等悅意大悲尊，　　愿說何緣現微笑？　誰于往昔供諸佛，　　得聞此法生歡喜，　導師最勝人中尊，　　愿說何緣現微笑？　世尊音聲悅眾意，　　猶如雁王聲美妙，　自然無量音和雅，　　愿說何故放斯光？　無量俱胝諷頌言，　　勸贊悅可相應語，　拘抧羅聲殊勝類，　　愿說何故放斯光？　雷鼓深遠說法聲，　　普聞無邊千億界，　慈心粗言或軟語

【現代漢語翻譯】現代漢語譯本佛子們，都聚集在法會之中，他們從佛的口中出生，從佛法變化而生，都來到佛前站立，合掌表示尊敬，爲了這些大眾的緣故，詢問這光明的因緣。如來善於了知，眼睛的本性是空無自我的，超越了一切在家修行的人。佛以平等的智慧，了知諸法沒有差別，如來的意樂是知道的，不是通過神通所見。佛知道眼睛是無我的，本性是空無來去的，清凈的智慧是無邊的，是什麼因緣而顯現微笑呢？

如來已經斷盡了生死輪迴，大悲心普遍覆蓋一切世間，法王是人中最尊貴的，愿您說說是什麼因緣而顯現微笑？無量無邊的大菩薩，以及其他有威德的天眾，都在空中拿著美妙的寶蓋，而這大地都震動了，是誰在過去世的如來那裡，長久修行各種善法，平等喜悅的大悲尊，愿您說說是什麼因緣而顯現微笑？是誰在過去世供養諸佛，聽聞此法而生歡喜，導師是人中最尊貴的，愿您說說是什麼因緣而顯現微笑？世尊的聲音使大眾喜悅，猶如雁王的聲音美妙，自然無量音聲和諧優雅，愿您說說是什麼緣故放出這光明？無量俱胝的諷誦之言，勸贊悅耳相應的語言，像拘抧羅鳥的聲音一樣殊勝，愿您說說是什麼緣故放出這光明？雷鼓般深遠的說法的聲音，普遍傳遍無邊千億的世界，慈悲的心，無論是粗獷的言語還是柔和的言語

【English Translation】 English version Disciples of the Buddha, all gathered in the assembly, born from the Buddha's mouth, born from the transformation of the Dharma, all came and stood before the Buddha, with palms joined in respect, for the sake of this assembly, they ask about the cause of this light. The Tathagata is skilled in knowing that the nature of the eye is empty and without self, surpassing all those who practice at home. The Buddha, with equal wisdom, knows that all dharmas are without difference, the Tathagata's intention is known, not seen through supernatural powers. The Buddha knows that the eye is without self, its nature is empty without coming or going, pure wisdom is boundless, what is the cause for showing a smile?

The Tathagata has exhausted the cycle of birth and death, great compassion covers all the worlds, the Dharma King is the most honored among humans, please tell us what is the cause for showing a smile? Limitless and boundless great Bodhisattvas, along with other majestic heavenly beings, are all holding wonderful canopies in the sky, and this earth is shaking, who in the past, at the place of the Tathagata, practiced various good dharmas for a long time, the compassionate one of equal joy, please tell us what is the cause for showing a smile? Who in the past offered to all the Buddhas, heard this Dharma and generated joy, the guide is the most honored among humans, please tell us what is the cause for showing a smile? The World Honored One's voice pleases the assembly, like the beautiful voice of the goose king, naturally limitless sounds are harmonious and elegant, please tell us what is the reason for emitting this light? Limitless kotis of chanted words, exhorting and pleasing corresponding language, like the superior sound of the Kokila bird, please tell us what is the reason for emitting this light? The deep and far-reaching sound of the Dharma like a thunder drum, universally heard throughout limitless billions of worlds, with a compassionate heart, whether rough words or gentle words

，　　何故現斯金色光？　了生無生盡無盡，　　知眼性離無來去，　為世照明甘露滅，　　何故現斯金色光？　知眼起作常空寂，　　無去無來無住處，　猶如陽炎水泡沫，　　示現微笑何因緣？　如是耳鼻舌身意，　　色聲香味並觸法，　乃至音聲及名等，　　當知一切亦復然。　金剛常身不壞身，　　具足百千殊勝相，　體無機關而運動，　　愿說微笑何因緣？　髀膊𦟛滿足跟長，　　腹相不現如師子，　臍深妙好腰圓滿，　　愿說微笑何因緣？　金色凈身離塵垢，　　一一眾毛紺青色，　右旋上靡香芬馥，　　愿說微笑何因緣？　妙身圓滿常安住，　　猶如尼拘陀樹王，　一切功德以莊嚴，　　音聲悅眾令欣樂。　修臂𦟛圓肩妙好，　　項約圓滿螺文現，　游步無邊百千剎，　　示諸眾生邪正道。　齒白無垢如珂雪，　　舌相廣長周覆面，　師子頰輔鼻修直，　　皆從方便凈心生。　優缽羅香從口出，　　栴檀香氣遍於身，　已於往昔廣修慈，　　清凈意樂常相續。　如來足下善安平，　　隨所履地無窊曲，　猶如師子象王步，　　超過一切諸世間。　千輻輪相妙端嚴，　　殊勝光文常炳著，　所行善利諸群品，　　見者皆生凈信心。　一指能出百千光

【現代漢語翻譯】現代漢語譯本為何顯現這金色光芒？了悟生滅皆無盡，知曉眼性本離來去。為世間照明甘露般寂滅，為何顯現這金色光芒？知曉眼識生起時常空寂，無去無來亦無住處。猶如陽焰水泡般虛幻，示現微笑是何因緣？如是耳、鼻、舌、身、意，色、聲、香、味、觸、法，乃至音聲及名號等，當知一切亦復如此。金剛常身不壞之身，具足百千殊勝之相。身體無機關卻能運動，愿說微笑是何因緣？大腿、臂膀圓滿，腳跟修長，腹部平坦如獅子。肚臍深妙美好，腰部圓滿，愿說微笑是何因緣？金色清凈之身遠離塵垢，一一毛髮呈紺青色。毛髮右旋向上，香氣芬芳，愿說微笑是何因緣？妙身圓滿常安住，猶如尼拘陀樹王（榕樹王）。一切功德莊嚴其身，音聲悅耳令眾欣樂。手臂修長圓滿，肩膀美好，頸項圓潤螺紋顯現。游步無邊百千剎土，為眾生指示邪正之道。牙齒潔白無垢如珂雪，舌相廣長能覆蓋面部。面頰如獅子，鼻樑修直，皆從方便凈心而生。口中散發優缽羅香（青蓮花香），栴檀香氣遍佈全身。已於往昔廣修慈悲，清凈意樂常相續。如來足下安穩平坦，所踏之地無有凹凸。猶如獅子象王之步伐，超越一切諸世間。千輻輪相美妙端嚴，殊勝光紋常顯耀。所行善利及於眾生，見者皆生清凈信心。一指能放出百千光明

【English Translation】 English version Why does this golden light appear? Understanding birth and non-birth as endless, knowing the eye's nature is free from coming and going. Illuminating the world with the nectar of extinction, why does this golden light appear? Knowing the arising of eye consciousness is always empty and still, with no going, no coming, and no dwelling place. Like a mirage or a water bubble, what is the cause and condition for showing a smile? Likewise, the ear, nose, tongue, body, and mind, form, sound, smell, taste, touch, and dharma, Even sounds and names, know that all are also like this. The vajra (diamond) constant body, the indestructible body, possessing hundreds of thousands of excellent marks. The body has no mechanism yet moves, please explain the cause and condition for the smile? Thighs and arms are full, heels are long, the abdomen is flat like a lion. The navel is deep and wonderful, the waist is full and round, please explain the cause and condition for the smile? The golden pure body is free from defilement, each hair is dark blue. The hair curls to the right and upwards, with a fragrant aroma, please explain the cause and condition for the smile? The wonderful body is complete and always abiding, like the king of the Nyagrodha tree (banyan tree). All merits adorn the body, the voice pleases and delights all. Arms are long and round, shoulders are beautiful, the neck is round with spiral patterns. Walking through countless lands, showing all beings the path of right and wrong. Teeth are white and pure like snow, the tongue is broad and long, covering the face. Cheeks are like a lion's, the nose is straight, all arising from skillful means and a pure mind. The fragrance of the Utpala (blue lotus) flower comes from the mouth, the scent of sandalwood pervades the body. Having cultivated great compassion in the past, pure intention continues constantly. The Tathagata's (Buddha's) feet are well-placed and level, the ground where he steps has no depressions. Like the steps of a lion or elephant king, surpassing all the worlds. The thousand-spoked wheel mark is wonderful and beautiful, excellent light patterns are always shining. The good deeds benefit all beings, those who see it generate pure faith. One finger can emit hundreds of thousands of lights

，　　普照無邊諸佛剎，　往昔勤修眾善行，　　獲此種種相莊嚴。　成就色身無等倫，　　面相端嚴最殊勝，　神變利益諸世間，　　愿說何緣現微笑？　膊𦟛平正如鹿王，　　身不低屈猶師子，　出興為世作燈明，　　愿說何緣現微笑？　馬王隱相無塵染，　　掌中平滿手過膝，　希有最勝人師子，　　愿說微笑何因緣？　從身出現無邊光，　　妙色寂靜而恒照，　其心清凈常相續，　　演說無邊諸契經。　非彼安住斷常人，　　所能凈修如是法，　若能捨離諸邊見，　　速成如來清凈身。　天鼓云雷聲遠震，　　迦蘭陀鴻響清徹，　天樂音聲千萬種，　　愿說何故現斯光？　導師一音演說法，　　令諸毀戒斷相續，　如來所說妙言音，　　皆是甚深希有法。　牛王眉間白毫相，　　遍至百千諸佛剎，　妙眼猶如紺青色，　　頂相空天無能見，　齒白齊密具四十，　　猶如清凈頗胝寶，　皆從無量善業生，　　愿說何緣現微笑？　如來圓滿功德身，　　成就無邊微妙色，　出現希有凈光明，　　愿說何緣現微笑？　大悲最勝兩足尊，　　了達眾生心志樂，　已得無礙妙辯才，　　愿說何緣現微笑？　如來已到于彼岸，　　具足三明及六通，　示現無邊清凈光

，　　愿說何緣現微笑？　佛于往昔無量劫，　　供養百千諸世尊，　如是因果不敗亡，　　愿說何緣現微笑？　佛于往昔無量劫，　　安住微妙諸等持，　知眼生邊及盡邊，　　愿說何緣現微笑？　過去未來現在世，　　導師于彼悉能了，　凈智無礙不思議，　　愿說何緣現微笑？」

爾時世尊于大眾中，以金色手摩月光頂，而說偈言：

「童子諦聽，　　吾今付汝，　　此菩提法，　出現光經。　　於後惡世，　　法欲滅時，　當爲眾生，　　開示演說。　　我以佛眼，　見未來世，　　於是微妙，　　甚深經典，　若樂不樂，　　皆悉了知。　　若有眾生，　志求佛道，　　常念諸佛，　　當授此經。　若壞凈信，　　樂於憒鬧，　　長夜惛睡，　不樂斯經。　　於我法中，　　雖得出家，　于涅槃法，　　不生欣樂，　　如是癡人，　虛食信施。　　聞有為法，　　多諸過患，　猶著世間，　　不生驚怖，　　如是癡人，　智者呵責，　　雖服法衣，　　而無智慧。　牟尼所說，　　真實之言，　　無智若聞，　不能信受，　　如是愚人，　　勿與同止。　若有得聞，　　此殊勝法，　　不生歡喜，　愛樂之心，　　如是等人，　　我所呵責，　雖得

【現代漢語翻譯】現代漢語譯本『請問是什麼因緣讓您展現微笑？』『佛陀在過去無量劫中，供養了成百上千的諸位世尊（Buddha，覺悟者），這樣的因果不會消失敗壞，請問是什麼因緣讓您展現微笑？』『佛陀在過去無量劫中，安住在各種微妙的等持（Samadhi，禪定）之中，知曉眼睛的生起和滅盡，請問是什麼因緣讓您展現微笑？』『過去、未來、現在的世間，導師（Buddha）對它們都完全明瞭，清凈的智慧沒有障礙，不可思議，請問是什麼因緣讓您展現微笑？』

這時，世尊在大眾之中，用金色的手摩挲月光（Candrakanta）的頭頂，然後說偈語：

『童子仔細聽，我現在將這菩提（Bodhi，覺悟）之法，名為《出現光經》的經典交付給你。在未來的末法時代，佛法將要滅亡的時候，你應當為眾生開示演說這部經典。我以佛眼，看到未來世，對於這部微妙甚深的經典，有人喜歡，有人不喜歡，我都完全知曉。如果有眾生，立志追求佛道，常常憶念諸佛，就應當傳授這部經典。如果有人破壞清凈的信心，喜歡喧鬧，長夜昏睡，不喜歡這部經典。這樣的人，即使在我佛法中出家，對於涅槃（Nirvana，寂滅）之法，也不會生起歡喜之心，這樣的愚癡之人，白白地消耗信徒的供養。聽到有為法（Samskrta，因緣和合的現象）有諸多過患，仍然執著於世間，不生起驚恐之心，這樣的愚癡之人，會被智者呵責，雖然穿著法衣，卻沒有智慧。牟尼（Muni，佛陀的稱號）所說的真實之言，沒有智慧的人聽了，也不能相信接受，這樣的愚人，不要與他們同住。如果有人聽聞這部殊勝的佛法，不生起歡喜和愛樂之心，這樣的人，我所呵責。即使得到

【English Translation】 English version 'What is the reason for your smile?' 'The Buddha, in countless past kalpas (aeons), made offerings to hundreds of thousands of Buddhas (enlightened ones). Such cause and effect will not be destroyed. What is the reason for your smile?' 'The Buddha, in countless past kalpas, abided in various subtle samadhis (meditative absorptions), knowing the arising and ceasing of the eye. What is the reason for your smile?' 'The past, future, and present worlds, the Teacher (Buddha) completely understands them all. Pure wisdom is unobstructed and inconceivable. What is the reason for your smile?'

At that time, the World Honored One, in the midst of the assembly, stroked Candrakanta's (Moonlight) head with his golden hand and spoke in verse:

'Child, listen carefully. I now entrust to you this Dharma (teaching) of Bodhi (enlightenment), called the 'Sutra of the Appearance of Light.' In the future age of Dharma decline, when the Dharma is about to perish, you should expound and explain this sutra for sentient beings. With my Buddha eye, I see the future world. Regarding this subtle and profound sutra, whether people like it or not, I know it all. If there are sentient beings who aspire to the Buddha path and constantly remember the Buddhas, they should be given this sutra. If there are those who destroy pure faith, enjoy noise and commotion, sleep in darkness for long nights, and do not like this sutra, such people, even if they have left home in my Dharma, will not generate joy for the Dharma of Nirvana (liberation). Such foolish people waste the offerings of the faithful. Hearing that conditioned phenomena (Samskrta) have many faults, they still cling to the world and do not generate fear. Such foolish people will be rebuked by the wise. Although they wear the Dharma robes, they have no wisdom. The true words spoken by Muni (sage, an epithet of the Buddha), if heard by those without wisdom, cannot be believed or accepted. Such foolish people should not be lived with. If there are those who hear this supreme Dharma and do not generate joy and love, such people are those I rebuke. Even if they obtain

人身，　　則為空過。　　若有得聞，　此甚深法，　　能生歡喜，　　愛樂之心，　是人已曾，　　值遇諸佛，　　決定當得，　無上菩提。　　若人愚癡，　　惡見所害，　斷于慧命，　　遠離菩提，　　是故應當，　舍惡知識，　　親近恭敬，　　明慧之人。　一切世間，　　無量過患，　　眾生常沒，　三惡趣中，　　皆從癡惑，　　因緣所起，　隨惑流轉，　　不得自在。　　棄捨正法，　行於非法，　　是故當離，　　愚小之人。　猶如御者，　　自折其軸，　　既作惡業，　生地獄中。　　口出惡言，　　恒自傷害，　如持利斧，　　自伐其身。　　不知諸法，　因緣所造，　　隨業受報，　　無能救者。　親近世仙，　　以為善友，　　而便自謂，　修習于空。　　已證無為，　　生斷滅見，　如身器破，　　心亦隨滅。　　多所樂說，　綺飾言辭，　　於此味著，　　終無義利。　雖為毒蛇，　　之所螫害，　　終不令人，　墮于惡趣。　　愚者說法，　　壞人善根，　令無量眾，　　墮于地獄。　　汝等大眾，　應當觀察，　　如是童子，　　今在我前，　往昔已曾，　　供養無量，　　恒河沙數，　諸佛世尊。　　堅固修行，　　求無上智，

【現代漢語翻譯】現代漢語譯本如果擁有人身，卻虛度光陰，那就太可惜了。如果有人能夠聽聞這甚深的佛法，並能生起歡喜和愛樂之心，那麼這個人必定曾經值遇過諸佛，並且決定能夠證得無上菩提（無上覺悟）。如果有人愚癡，被錯誤的見解所矇蔽，斷絕了智慧的生命，遠離了菩提，所以應當捨棄惡知識，親近和恭敬那些明智的人。一切世間有無量的過患，眾生常常沉沒在三惡趣（地獄、餓鬼、畜生）之中，這些都是從愚癡迷惑的因緣所產生的，隨著迷惑而流轉，不能得到自在。他們拋棄正法，而行於非法，所以應當遠離愚癡淺薄的人。這就好像駕車的人自己折斷了車軸一樣，既然造作了惡業，就會墮入地獄之中。口出惡言，常常傷害自己，就像拿著鋒利的斧頭，砍伐自己的身體一樣。他們不知道諸法是因緣所造，隨著業力而受報，沒有人能夠救得了他們。他們親近世俗的仙人，把他們當作善友，卻自以為是在修習空性，已經證得了無為的境界，從而產生了斷滅的見解，就像身體的器皿破碎了，心也隨之滅亡一樣。他們喜歡說很多華麗的言辭，沉迷於此，最終沒有任何意義和利益。即使被毒蛇咬傷，最終也不會讓人墮入惡趣。而愚癡的人說法，卻會破壞他人的善根，使無量眾生墮入地獄。你們大家應當觀察，像這樣的童子，現在在我面前，他往昔曾經供養過無量恒河沙數般的諸佛世尊。他堅定地修行，求取無上的智慧。

【English Translation】 English version If one possesses a human body but wastes it, it is a great pity. If someone can hear this profound Dharma and generate joy and a loving heart, then this person must have encountered all the Buddhas and is destined to attain Anuttara-samyak-sambodhi (supreme enlightenment). If someone is foolish, harmed by wrong views, cutting off the life of wisdom, and far from Bodhi, therefore, one should abandon evil teachers and be close to and respect those who are wise. All the world has immeasurable faults, and sentient beings are often submerged in the three evil realms (hell, hungry ghosts, animals). These all arise from the causes and conditions of ignorance and delusion, flowing with delusion and unable to be free. They abandon the right Dharma and practice non-Dharma, so one should stay away from foolish and shallow people. It is like a charioteer who breaks his own axle. Since they have created evil karma, they will fall into hell. Uttering evil words constantly harms themselves, like holding a sharp axe and cutting their own body. They do not know that all dharmas are created by causes and conditions, and they receive retribution according to their karma, and no one can save them. They are close to worldly immortals, regarding them as good friends, but they think they are practicing emptiness, and have already attained the state of non-action, thus generating the view of annihilation, just like when the vessel of the body is broken, the mind also perishes. They like to speak many flowery words, indulging in them, and ultimately there is no meaning or benefit. Even if bitten by a poisonous snake, it will not ultimately cause one to fall into evil realms. But foolish people who preach the Dharma destroy the good roots of others, causing countless beings to fall into hell. You all should observe that this child, who is now before me, has in the past made offerings to countless Buddhas, as many as the sands of the Ganges River. He has firmly practiced, seeking supreme wisdom.

心不依止，　　一切諸有。　　知眼生邊，　畢竟清凈，　　離諸戲論，　　無所染著。　為欲利益，　　無量眾生，　　演說無上，　現光經典。　　愚人不能，　　修學是法，　于修行者，　　見其過失。　　是故應舍，　愚癡之人，　　不應親近，　　修學是法。　愚癡之人，　　樂於諍論，　　不能勤修，　無諍論行。　　彼諸人等，　　無如理心，　是故不應，　　恭敬稱讚。　　愚癡之人，　懈怠懶惰，　　常行不善，　　身語意業，　無有凈戒、　　智慧多聞，　　常思欲境，　樂於憒鬧。　　汝等應觀，　　如是愚人，　種族及身，　　皆悉鄙惡，　　瞋恚佷戾，　形貌醜陋。　　設生善處，　　身常下劣，　執著我相，　　迷於真理，　　無有智慧，　分別語言，　　聞性空法，　　不生愛樂。　如來世尊，　　久已遠離，　　一切世間，　語言戲論。　　凡夫於此，　　深生染著，　盡其壽命，　　不能了知。　　雖贊持戒，　不修梵行，　　口說於法，　　身行非法，　自說是律，　　常行非律，　　佛教弟子。　著壞色衣，　　破戒之人，　　而披此服，　增長憍慢，　　放逸之心，　　所食信施，　如吞猛火。　　既舍居家，　　無

【現代漢語翻譯】現代漢語譯本心不執著于任何事物，包括一切存在（諸有）。當知道眼睛（眼）的生起和滅去時，就能達到究竟的清凈。遠離一切虛妄的言論（戲論），沒有任何執著和污染。爲了利益無量眾生，宣說無上的、能顯現光明的經典（現光經典）。愚癡的人不能修學這種法門，反而會挑剔修行者的過失。因此，應當遠離愚癡之人，不應親近他們，不應與他們一起修學這種法門。愚癡的人喜歡爭論，不能勤奮地修習無諍論的修行。那些人沒有如理作意的心，所以不應該恭敬和稱讚他們。愚癡的人懈怠懶惰，常常做不善的事情，身、語、意三業都不清凈。他們沒有清凈的戒律、智慧和廣博的見聞，常常思念慾望的境界，喜歡喧鬧。你們應當觀察，像這樣的愚人，他們的種族和身體都卑劣醜惡，充滿嗔恨和乖戾，形貌醜陋。即使他們投生到好的地方，身體也常常是低下的，執著于『我』的觀念（我相），迷惑于真理，沒有智慧。他們不能分辨語言的真諦，聽到『性空』的法門，不會產生喜愛和樂意。如來世尊（如來：佛的稱號，世尊：佛的尊稱）早已遠離一切世間的語言和虛妄的言論。凡夫對此卻深深地執著，即使窮盡一生，也不能理解其中的真諦。他們雖然讚歎持戒，卻不修清凈的梵行（梵行：清凈的行為），口中說著佛法，身體卻做著非法的事情。他們自稱是持律者，卻常常做著違反戒律的事情，他們是佛教的弟子。他們穿著壞色的衣服（著壞色衣：指出家人的袈裟），這些破戒的人，披著這樣的衣服，只會增長他們的驕慢和放逸之心。他們所食用的信徒的佈施，如同吞食猛烈的火焰。既然已經捨棄了家庭，沒有...

【English Translation】 English version The mind does not cling to anything, including all existences (all 'bhavas'). When one knows the arising and ceasing of the eye (eye), one can attain ultimate purity. Being free from all false discourses (dramatic discourses), without any attachment or defilement. For the benefit of immeasurable sentient beings, expounding the supreme, light-manifesting scriptures (present light scriptures). Foolish people cannot practice this Dharma, but instead find fault with those who do. Therefore, one should stay away from foolish people, not be close to them, and not practice this Dharma with them. Foolish people enjoy arguing and cannot diligently practice the conduct of non-contention. Those people do not have a mind of proper reflection, so they should not be respected or praised. Foolish people are lazy and indolent, constantly doing unwholesome deeds, their actions of body, speech, and mind are not pure. They do not have pure precepts, wisdom, or extensive learning, they constantly think of the realm of desires, and enjoy noise and commotion. You should observe that such foolish people, their lineage and bodies are base and vile, full of anger and perversity, and their appearances are ugly. Even if they are born in good places, their bodies are often inferior, they cling to the concept of 'self' ('atman'), are deluded about the truth, and have no wisdom. They cannot discern the true meaning of language, and when they hear the Dharma of 'emptiness' ('shunyata'), they do not generate love or joy. The Tathagata World Honored One (Tathagata: title of the Buddha, World Honored One: honorific title of the Buddha) has long been free from all worldly language and false discourses. Ordinary people, however, are deeply attached to these, and even if they spend their entire lives, they cannot understand the true meaning. Although they praise the upholding of precepts, they do not practice pure conduct (brahmacharya), they speak of the Dharma with their mouths, but their bodies do unlawful things. They claim to be upholders of the Vinaya (Vinaya: monastic rules), but they constantly do things that violate the precepts, they are disciples of Buddhism. They wear the robes of bad color (wearing bad color robes: refers to the robes of monks), these precept-breaking people, wearing such robes, only increase their arrogance and laxity. The offerings they eat from the faithful are like swallowing fierce flames. Since they have abandoned their homes, without...

五欲樂，　又于佛法，　　無勝妙樂，　　樂於雜行，　不離二邊，　　所有意樂，　　皆不清凈。　如是愚人，　　處在大眾，　　猶如野干，　入師子群。　　雖說如是，　　寂靜之法，　不能了知，　　真實空義。　　為眾稱讚，　生貢高心，　　不念大師，　　慚愧謙下。　受不凈物，　　如得摩尼，　　歡喜執持，　心無暫舍。　　是輩下劣，　　雖復出家，　守護威儀，　　執持衣缽，　　但有形像，　無實智慧，　　雖復剃髮，　　不捨噁心，　墮于倒見，　　非沙門法。　　退失寂靜，　涅槃之道，　　亦無沙門，　　所證之果，　無明煩惱，　　不滅微塵，　　遊行聚落，　自稱寂靜。　　愚人無智，　　不知正趣，　心所樂欲，　　皆為不善。　　因利養故，　住阿蘭若，　　不為修習，　　涅槃之因。　惛沈喜睡，　　但念安身，　　常樂修行，　如是等事。　　雖住蘭若，　　經歷多年，　以倒見故，　　失涅槃道，　　終不能得，　沙門道果。　　毀破正見，　　違犯禁戒，　愛好衣服，　　莊嚴其身。　　于諸欲樂，　常生愛染，　　若入城邑，　　現憍慢相，　放縱身業，　　不住威儀。　　或入城邑，　遊行自說，　　彼阿蘭若

【現代漢語翻譯】現代漢語譯本貪戀五欲之樂（色、聲、香、味、觸），對於佛法，沒有比這更殊勝美妙的快樂了，喜歡混雜的修行方式，不離開有和無這兩種極端，所有這些意念和喜好，都是不清凈的。像這樣的愚人，身處大眾之中，就像野狗進入獅子群一樣。雖然口中說著寂靜的佛法，卻不能理解真實的空性之義。因為得到眾人的稱讚，就生起貢高我慢之心，不念及佛陀的教誨，沒有慚愧和謙卑之心。接受不清凈的供養，就像得到摩尼寶珠（如意寶珠，能滿足人們願望的寶珠）一樣，歡喜地執持不放，心中片刻也不捨棄。這些下劣之人，即使出家，守護著外在的威儀，拿著袈裟和缽盂，也只是徒有其表，沒有真實的智慧。雖然剃了頭髮，卻不捨棄心中的惡念，墮入顛倒的見解，不符合沙門（出家修行者）的修行方式。他們退失了寂靜和涅槃之道，也沒有沙門所能證得的果位。無明和煩惱，連微塵都不能消除，卻在聚落（村莊）中，自稱已經達到寂靜。愚人沒有智慧，不知道正確的修行方向，心中所喜愛的，都是不善的。因為貪圖利養的緣故，住在阿蘭若（寂靜處，遠離人群的修行場所），卻不是爲了修習涅槃的因。他們昏沉嗜睡，只想著如何安逸身體，常常喜歡修行這些事情。雖然住在阿蘭若，經歷多年，因為顛倒的見解，失去了涅槃之道，最終也不能得到沙門的道果。他們毀壞正見，違犯戒律，喜愛華麗的衣服，裝飾自己的身體。對於各種慾望和快樂，常常生起貪愛和執著。如果進入城市，就顯現出驕傲自滿的樣子，放縱自己的身業，不遵守威儀。或者進入城市，就自誇說，自己在阿蘭若

【English Translation】 English version Being attached to the five sensual pleasures (form, sound, smell, taste, and touch), and finding no greater joy than these in the Buddha's teachings, they delight in mixed practices, not abandoning the two extremes (existence and non-existence). All such intentions and desires are impure. Such foolish people, when among the assembly, are like jackals entering a lion's den. Though they speak of the peaceful Dharma, they cannot understand the true meaning of emptiness. When praised by the crowd, they become arrogant, forgetting the teachings of the Buddha, and lacking shame and humility. They receive impure offerings as if they had obtained a mani jewel (a wish-fulfilling jewel), holding onto them with joy, never letting go. These inferior beings, even if they have renounced the world, maintain outward appearances, holding their robes and bowls, but they are merely empty shells, lacking true wisdom. Though they have shaved their heads, they do not abandon their evil thoughts, falling into distorted views, which are not in accordance with the practices of a shramana (a renunciate practitioner). They have lost the path to peace and Nirvana, and they do not attain the fruits of a shramana. They cannot extinguish even a speck of dust of ignorance and afflictions, yet they claim to have attained peace in the settlements (villages). Foolish people, lacking wisdom, do not know the correct path of practice, and all their desires are unwholesome. Because of their greed for gain, they dwell in the aranya (a quiet place, a place of practice away from the crowd), but not for the purpose of cultivating the causes of Nirvana. They are drowsy and fond of sleep, only thinking about how to make their bodies comfortable, and they often enjoy such practices. Though they dwell in the aranya for many years, because of their distorted views, they have lost the path to Nirvana, and they will never attain the fruits of a shramana. They destroy right views, violate precepts, love fine clothes, and adorn their bodies. They are always attached to various desires and pleasures. If they enter a city, they display arrogance, indulging in their bodily actions, and not observing proper conduct. Or, when they enter a city, they boast about their time in the aranya.

，　　山窟之中。　汝等當知，　　是我所住，　　徐行低視，　進止安庠。　　發言詭異，　　現羅漢相，　令白衣眾，　　咸相謂言，　　蘭若比丘，　是真聖者。　　或覆在彼，　　阿蘭若處，　見有人來，　　即便指示，　　我於是處，　晝夜經行，　　或施軟草，　　宴坐之所。　或入聚落，　　詣白衣家，　　詐現慇勤，　問訊安隱。　　說於世俗，　　王賊之事，　或以染心，　　于女人前，　　種種方便，　自讚其德，　　我能為世，　　作大福田，　我舍王位，　　出家修道，　　宮人婇女，　皆悉生天。　　彼人聞已，　　益加恭敬，　衣服飲食，　　種種供養。　　大德哀愍，　數來我所。　　貪著美味，　　不知過患，　為魔得便，　　如龜墮網。　　于蘭若眾，　矜高利養，　　輕毀誹謗，　　精進比丘。　心迷名利，　　轉生貪著，　　為活命故，　常行欺誑，　　增長身語，　　不善之業，　若有施主，　　凈心供養，　　由懈怠故，　損減其福。　　如是愚人，　　常生惡欲，　於此空法，　　無順忍心。

「若於我法中，　　能離如是過，　勤修不放逸，　　得此法非難。　于利與非利，　　稱譏苦樂等，　世法不能動，　

【現代漢語翻譯】現代漢語譯本在山洞之中。你們應當知道，這是我居住的地方，緩慢行走，目光下視，進退舉止安詳。說話故作玄虛，顯現羅漢（arhat，已證得阿羅漢果位的修行者）的模樣，讓在家居士們，都互相說道，這蘭若（aranya，指遠離村落的寂靜處）的比丘，是真正的聖者。或者又在那些，阿蘭若（aranya）之處，看見有人來，就立即指著說，我在這裡，白天黑夜都在經行（cankrama，指來回走動的一種修行方式），或者鋪設柔軟的草，作為宴坐的地方。或者進入村落，到在家居士的家中，假裝慇勤，問候是否安好。說一些世俗的事情，關於國王和盜賊的事情，或者以染污的心，在女人面前，用各種方法，讚美自己的德行，說我能為世間，作大福田（punya-ksetra，指能種福報的場所或人），我捨棄王位，出家修道，宮女和嬪妃，都全部昇天了。那些人聽了之後，更加恭敬，衣服飲食，種種供養。大德啊，請您慈悲，常常來我這裡。貪戀美味，不知道其中的過患，被魔所趁，就像烏龜落入網中。在蘭若的僧眾中，自高自大，貪圖利養，輕視譭謗，精進修行的比丘。心中迷惑于名利，轉而產生貪戀，爲了活命，常常行欺騙之事，增長身語，不善的業，如果有施主，以清凈心供養，因為懈怠的緣故，減少了他們的福報。像這樣的愚人，常常生起惡欲，對於這空性的法，沒有順從忍耐的心。

『如果在我的法中，能夠遠離這樣的過失，勤奮修行不放逸，得到這個法並不困難。對於利益和非利益，稱讚和譏諷，痛苦和快樂等，世俗的法不能動搖，

【English Translation】 English version In a mountain cave. You should know, this is where I dwell, walking slowly, with eyes lowered, With composed movements. Speaking in a strange manner, displaying the appearance of an arhat (a perfected being), Causing the laypeople to say to each other, this bhikkhu (monk) of the aranya (a secluded place) , Is a true sage. Or again, in those aranya places, Seeing someone coming, they immediately point and say, 'I am here,' Walking back and forth day and night (cankrama), or spreading soft grass, as a place for sitting in meditation. Or entering a village, going to the homes of laypeople, pretending to be diligent, Asking if they are well. Speaking of worldly matters, about kings and thieves, Or with a defiled mind, in front of women, using various means, Praising their own virtues, saying, 'I can be a great field of merit (punya-ksetra) for the world,' 'I abandoned my throne, left home to cultivate the path, the palace women and concubines,' 'Have all ascended to heaven.' Those people, having heard this, become even more respectful, Offering clothes, food, and various other things. 'Great virtuous one, please have compassion,' 'Come to me often.' Craving delicious flavors, not knowing the faults, Being taken advantage of by Mara (demon), like a turtle falling into a net. Among the sangha (community) of the aranya, Being arrogant, greedy for gain, looking down upon and slandering, the diligent bhikkhus. Their minds are deluded by fame and gain, turning to greed, for the sake of survival, They often engage in deceit, increasing the unwholesome karma of body and speech, If there are donors, who offer with pure hearts, due to their laziness, They diminish their merit. Such foolish people, often give rise to evil desires, Towards this empty dharma (teachings), they have no heart of patient acceptance.

'If in my dharma, one can be free from such faults,' 'Diligently cultivating without negligence, attaining this dharma is not difficult.' 'Towards gain and loss, praise and blame, suffering and joy, etc.,' 'Worldly dharmas cannot move them,'

得此法非難。　觀身不凈想，　　諸蘊瘡疣想，　受食涂瘡想，　　得此法非難。　雖受好衣服，　　亦不生憍慢，　為遮慚恥故，　　得此法非難。　不矜持色力，　　于食無貪著，　為存壽命故，　　得此法非難。　了知諸有空，　　于欲無取捨，　常修空寂行，　　得此法非難。　去一由旬山，　　獨坐修禪定，　觀有為無我，　　得此法非難。　觀眼盡生邊，　　及眼流轉相，　勤修眼凈道，　　得此法非難。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　如是未來世，　　無量諸比丘，　精勤懈怠者，　　一切皆應了。　彼遇善惡友，　　修習不修習，　生信及不信，　　一切皆應了。　彼遇善惡友，　　于諸根盡道，　修習不修習，　　一切皆應了。　若愛樂菩提，　　或一二三月，　后時還退失，　　一切皆應了。　若人聞此法，　　能生愛樂心，　設令時退失，　　還得於凈信。　若人聞此法，　　不能離放逸，　便生是念言，　　此經非佛說。　若人聞此法，　　為魔所攝持，　初雖起信心，　　后則還棄捨。　於法無欣樂，　　虛空求名利，　遊行于聚落，　　贊說陀羅尼，　三昧總持光，　　彼實不

【現代漢語翻譯】現代漢語譯本獲得這種修行方法並不困難。觀察身體是不潔凈的，把五蘊（色、受、想、行、識）看作是瘡和疣，把進食看作是塗抹傷口，獲得這種修行方法並不困難。即使穿著好的衣服，也不會產生驕慢之心，只是爲了遮蔽羞恥，獲得這種修行方法並不困難。不自誇自己的容貌和力量，對於食物沒有貪戀執著，只是爲了維持生命，獲得這種修行方法並不困難。了知一切存在都是空性的，對於慾望沒有取捨之心，常常修習空寂的修行，獲得這種修行方法並不困難。離開村落一由旬（古印度長度單位，約11-16公里）的山中，獨自靜坐修習禪定，觀察有為法是無我的，獲得這種修行方法並不困難。觀察眼睛的生滅變化，以及眼睛的流轉相續，勤奮修習使眼睛清凈的道路，獲得這種修行方法並不困難。耳朵、鼻子、舌頭、身體、心意，以及色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。像這樣，在未來的世代，無數的比丘，無論是精進還是懈怠的，都應該瞭解這些道理。他們遇到善友或惡友，無論是修習還是不修習，產生信心或者不產生信心，都應該瞭解這些道理。他們遇到善友或惡友，對於諸根（眼、耳、鼻、舌、身、意）的止息之道，無論是修習還是不修習，都應該瞭解這些道理。如果有人喜愛菩提（覺悟），即使只有一兩個月或三個月，之後又退失了，都應該瞭解這些道理。如果有人聽聞此法，能夠生起喜愛之心，即使暫時退失了，仍然能夠重新獲得清凈的信心。如果有人聽聞此法，不能夠遠離放逸，就會產生這樣的想法，認為這部經不是佛陀所說。如果有人聽聞此法，被魔所控制，最初雖然生起信心，之後又會捨棄。對於佛法沒有歡喜之心，在虛空中追求名利，在村落中，贊說陀羅尼（總持法門），三昧（禪定）和總持的光明，他們實際上並不瞭解。

【English Translation】 English version Obtaining this Dharma is not difficult. Contemplate the body as impure, regard the aggregates (skandhas) as sores and tumors, View eating as applying ointment to a wound, obtaining this Dharma is not difficult. Even when wearing fine clothes, do not give rise to arrogance, But for the sake of covering shame, obtaining this Dharma is not difficult. Do not boast of one's appearance and strength, have no attachment to food, But for the sake of sustaining life, obtaining this Dharma is not difficult. Understand that all existence is empty, have no grasping or rejecting of desires, Constantly practice the path of emptiness and tranquility, obtaining this Dharma is not difficult. Go one yojana (an ancient Indian unit of distance, about 11-16 kilometers) away from the village into the mountains, sit alone and practice meditation, Contemplate conditioned phenomena as selfless, obtaining this Dharma is not difficult. Observe the arising and ceasing of the eye, and the cycle of the eye's transformations, Diligently practice the path of purifying the eye, obtaining this Dharma is not difficult. The ear, nose, tongue, body, and mind, as well as form, sound, smell, taste, and touch, Even sounds and names, all are like this. Like this, in future generations, countless Bhikkhus (monks), Whether diligent or lazy, all should understand these principles. Whether they encounter good or bad friends, whether they practice or do not practice, Whether they generate faith or do not generate faith, all should understand these principles. Whether they encounter good or bad friends, regarding the path of cessation of the senses (eye, ear, nose, tongue, body, mind), Whether they practice or do not practice, all should understand these principles. If someone loves Bodhi (enlightenment), even for only one, two, or three months, And later falls away, all should understand these principles. If someone hears this Dharma and is able to generate a loving heart, Even if they temporarily fall away, they can still regain pure faith. If someone hears this Dharma and is unable to abandon negligence, They will then have the thought that this sutra is not spoken by the Buddha. If someone hears this Dharma and is possessed by Mara (demon), Although they initially generate faith, they will later abandon it. They have no joy in the Dharma, seek fame and gain in vain, In the villages, they praise Dharani (mantras), The light of Samadhi (meditation) and Dharani, they do not truly understand.

能了。　纏縛於五欲，　　貪求諸世業，　以分別言說，　　誹謗修空者。　無有念慧心，　　盡壽為空過，　愚人舍空法，　　是則為破戒，　當墮阿鼻獄，　　終不得生天。　若於一剎那，　　造立於千塔，　不如聞是經，　　受持四句偈。　以百千華鬘，　　供養于佛塔，　不如聞是經，　　思惟四句偈。　若人造寶塔，　　其數如恒沙，　不如剎那頃，　　思惟於此經。　于百億佛剎，　　散華以供養，　不如剎那頃，　　思惟於此經。　袈裟百萬億，　　奉施於諸佛，　不如剎那頃，　　思惟於此經。　佛眼勝清凈，　　無所不知見，　若愛樂此經，　　當得如來眼。　過去無數劫，　　有佛名然燈，　我為摩納仙，　　持華來供養，　便記我成佛，　　號釋迦牟尼，　當坐于道場，　　演說此經典。　汝時為童子，　　聞我得受記，　歡喜生凈心，　　合掌而發願，　若摩納成佛，　　我當助宣化，　乃至滅度后，　　護持於法藏。　如彼然燈佛，　　所說現光經，　摩納與童子，　　爾時俱聽受。　我曾於往昔，　　以優缽羅華，　供養于彼佛，　　汝時在此會，　即發如是愿，　　於我末法中，　受持此經典，　　廣宣說流佈。

【現代漢語翻譯】現代漢語譯本能夠理解了。被五種慾望纏縛，貪求世俗的功業，用分別的言論，誹謗修習空性的人。沒有正念和智慧的心，一生都白白虛度，愚蠢的人捨棄空性的教法，這就是破戒的行為，將會墮入阿鼻地獄（梵語Avīci，八大地獄中最苦的一個），最終不能升到天界。如果在一剎那間，建造一千座佛塔，也不如聽聞這部經，受持其中的四句偈。用成百上千的花鬘，供養佛塔，也不如聽聞這部經，思惟其中的四句偈。如果有人建造寶塔，數量如恒河沙一樣多，也不如在一剎那間，思惟這部經。在百億佛土中，散花供養，也不如在一剎那間，思惟這部經。用百萬億的袈裟，奉獻給諸佛，也不如在一剎那間，思惟這部經。佛的眼睛無比清凈，沒有什麼不知道、看不見的，如果喜愛這部經，就能得到如來（梵語Tathāgata，佛的十大稱號之一）的眼睛。在過去無數劫以前，有一尊佛名叫然燈佛（梵語Dīpaṃkara），我當時是摩納仙人（梵語Māṇava，指年輕的婆羅門修行者），拿著鮮花來供養，然燈佛就預言我將來會成佛，號為釋迦牟尼（梵語Śākyamuni），將會在菩提道場（梵語Bodhimanda）成道，演說這部經典。你當時是童子，聽到我得到授記，歡喜地生起清凈心，合掌發願，如果摩納仙人成佛，我將幫助他弘揚佛法，乃至他滅度之後，也會護持佛法。就像然燈佛所說的《現光經》一樣，摩納仙人和童子，當時都一起聽受。我曾經在過去，用優缽羅花（梵語utpala，藍色蓮花）供養那尊佛，你當時也在這個法會中，就發了這樣的愿，在我末法時期，受持這部經典，廣泛地宣說和流佈。

【English Translation】 English version Understood. Bound by the five desires, greedily seeking worldly achievements, using discriminatory speech, slandering those who cultivate emptiness. Without mindfulness and wisdom, they waste their entire lives in vain. Foolish people abandon the teachings of emptiness, which is a violation of precepts, and they will fall into Avīci hell (the most painful of the eight great hells), and ultimately will not be able to ascend to the heavens. If in a single moment, one were to build a thousand pagodas, it would not be as beneficial as hearing this scripture and upholding its four-line verse. Offering hundreds and thousands of flower garlands to pagodas is not as beneficial as hearing this scripture and contemplating its four-line verse. If someone were to build pagodas as numerous as the sands of the Ganges River, it would not be as beneficial as contemplating this scripture for a single moment. Scattering flowers in a hundred billion Buddha lands as offerings is not as beneficial as contemplating this scripture for a single moment. Offering millions of billions of robes to all the Buddhas is not as beneficial as contemplating this scripture for a single moment. The Buddha's eyes are supremely pure, knowing and seeing everything. If one loves this scripture, one will attain the eyes of the Tathāgata (one of the ten epithets of a Buddha). In the countless eons of the past, there was a Buddha named Dīpaṃkara. I was then a Māṇava ascetic (a young Brahmin practitioner), bringing flowers as offerings. Dīpaṃkara then prophesied that I would become a Buddha named Śākyamuni, and would attain enlightenment at the Bodhimanda, and expound this scripture. You were then a young boy, hearing that I received the prophecy, joyfully generating a pure mind, and with palms joined, you made a vow that if the Māṇava ascetic becomes a Buddha, you would assist in propagating the Dharma, and even after his passing, you would protect the Dharma treasury. Just like the 'Present Light Sutra' spoken by Dīpaṃkara Buddha, the Māṇava ascetic and the young boy, at that time, both listened and received it. I once in the past, offered utpala flowers (blue lotus) to that Buddha, and you were also in that assembly, and made such a vow, that in my Dharma-ending age, you would uphold this scripture, widely proclaim and disseminate it.

若有聞是法，　　心不生瞋恚，　能受持讀誦，　　是名善丈夫。　汝當於後世，　　持此難聞法，　廣為諸眾生，　　分別其義趣。　我亦於過去，　　正法欲滅時，　持此現光經，　　廣為眾生說。　愚人不勤修，　　於此生誹謗，　我雖聞此言，　　亦不生瞋恚。　我常修忍力，　　饒益諸世間，　由忍力成就，　　相好莊嚴身。　童子汝當觀，　　佛身妙圓滿，　金色最清凈，　　皆從忍力生。　我足指按地，　　震動無邊剎，　眾生不顛墜，　　皆從忍力生。　我從一毛孔，　　出百千光明，　清凈照一切，　　皆由勝忍力。　羅剎甚可畏，　　吸人精氣者，　常慈心敬我，　　皆由勝忍力。　我所有眷屬，　　善能調伏心，　尊重於如來，　　皆由勝忍力。　百千諸音樂，　　遍於大眾中，　稱讚佛功德，　　皆由勝忍力。　百千諸龍王，　　瞋毒甚可畏，　見佛生歡喜，　　皆由勝忍力。　羅叉夜叉等，　　持百千華鬘，　悉來供養我，　　皆由勝忍力。　無量百千剎，　　現在諸如來，　稱讚我功德，　　皆由勝忍力。　八千鳩槃荼，　　及阿吒嚩迦，　散華供養我，　　皆由勝忍力。　六十百俱胝，　　諸夜叉王等，　悉來供

【現代漢語翻譯】現代漢語譯本如果有人聽聞此法，心中不生嗔恨，能夠接受、持守、讀誦，這樣的人就稱為善男子。你應當在後世，秉持這難以聽聞的佛法，廣泛地為眾生，分別解說其中的意義和旨趣。我也在過去，正法將要滅絕的時候，秉持這部《現光經》，廣泛地為眾生宣說。愚昧的人不勤奮修行，反而對此產生誹謗，我即使聽到這些言論，也不會生起嗔恨。我常常修習忍辱的力量，饒益世間的一切眾生，由於忍辱的力量成就，才有了相好莊嚴的身體。童子，你應當觀察，佛的身體是多麼的微妙圓滿，金色的光澤最為清凈，這一切都是從忍辱的力量產生的。我用腳趾按壓地面，能夠震動無邊的世界，而眾生不會因此顛倒墜落，這都是從忍辱的力量產生的。我從一個毛孔中，能夠發出百千光明，清凈地照耀一切，這都是由於殊勝的忍辱力量。羅剎（一種惡鬼）非常可怕，是吸取人的精氣者，他們常常以慈悲心尊敬我，這都是由於殊勝的忍辱力量。我所有的眷屬，都能夠很好地調伏自己的心，尊重如來（佛的稱號），這都是由於殊勝的忍辱力量。百千種音樂，遍佈于大眾之中，稱讚佛的功德，這都是由於殊勝的忍辱力量。百千條龍王，嗔恨的毒性非常可怕，見到佛卻生起歡喜心，這都是由於殊勝的忍辱力量。羅剎（一種惡鬼）、夜叉（一種守護神）等，拿著百千種花鬘，都來供養我，這都是由於殊勝的忍辱力量。無量百千的世界，現在有諸多的如來（佛的稱號），都在稱讚我的功德，這都是由於殊勝的忍辱力量。八千鳩槃荼（一種惡鬼），以及阿吒嚩迦（一種夜叉），散花供養我，這都是由於殊勝的忍辱力量。六十百俱胝（數量單位，表示極多）的夜叉王等，都來供養我，這都是由於殊勝的忍辱力量。

【English Translation】 English version If anyone hears this Dharma, and does not generate anger in their heart, and is able to accept, uphold, and recite it, such a person is called a good man. You should, in future generations, uphold this Dharma that is difficult to hear, and widely for all sentient beings, explain its meaning and purpose. I also, in the past, when the Right Dharma was about to perish, upheld this 'Present Light Sutra', and widely proclaimed it for all sentient beings. Ignorant people do not diligently cultivate, but instead generate slander against it, even if I hear these words, I will not generate anger. I constantly cultivate the power of patience, benefiting all beings in the world, and due to the accomplishment of the power of patience, I have a body adorned with excellent marks. Child, you should observe, how wonderfully perfect the Buddha's body is, the golden luster is most pure, all of this is produced from the power of patience. When I press the ground with my toe, I can shake boundless worlds, and sentient beings will not fall or be overturned, all of this is produced from the power of patience. From one of my pores, I can emit hundreds of thousands of lights, which purely illuminate everything, all of this is due to the superior power of patience. Rakshasas (a type of demon) are very frightening, they are those who absorb people's essence, they often respect me with a compassionate heart, all of this is due to the superior power of patience. All of my retinue are able to well subdue their minds, and respect the Tathagata (title of the Buddha), all of this is due to the superior power of patience. Hundreds of thousands of kinds of music, pervade the great assembly, praising the Buddha's merits, all of this is due to the superior power of patience. Hundreds of thousands of Dragon Kings, whose poison of anger is very frightening, upon seeing the Buddha, generate joy, all of this is due to the superior power of patience. Rakshasas (a type of demon), Yakshas (a type of guardian deity), etc., holding hundreds of thousands of flower garlands, all come to make offerings to me, all of this is due to the superior power of patience. In countless hundreds of thousands of worlds, there are now many Tathagatas (title of the Buddha), all praising my merits, all of this is due to the superior power of patience. Eight thousand Kumbhandas (a type of demon), and Atavakas (a type of Yaksha), scatter flowers to make offerings to me, all of this is due to the superior power of patience. Sixty hundred kotis (a unit of number, indicating a very large number) of Yaksha Kings, etc., all come to make offerings to me, all of this is due to the superior power of patience.

養我，　　皆由勝忍力。　復有千龍王，　　摩那娑伽等，　赤真珠奉我，　　皆由勝忍力。　百千兜牟盧，　　及與尸棄毗，　音樂供養我，　　皆由勝忍力。　百千鳩槃荼，　　毗盧釋迦等，　香華供養我，　　皆由勝忍力。　持大地龍王，　　示現於半身，　合掌恭敬我，　　皆由勝忍力。　有百千俱胝，　　無身羅怙等，　凈心供養我，　　皆由勝忍力。　童子汝當觀，　　如來光所照，　離苦得安樂，　　皆由勝忍力。　百千三暮多，　　風天遍虛空，　雨香供養我，　　皆由勝忍力。　百千諸天眾，　　散天華供養，　悉舍諸愛著，　　親近於如來。　汝觀佛神通，　　所說施戒聲，　周聞於一切，　　皆由勝忍力。　演說蘊界聲，　　及四諦音聲，　周聞於一切，　　皆由勝忍力。　由我神通力，　　聞空中演說，　眼盡邊寂靜，　　生邊亦復然。　由我神通力，　　聞空中演說，　眼從因緣生，　　無來亦無去。　由我神通力，　　聞空中演說，　眼觀察寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼盡邊寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼邊際寂靜，　　諸佛由是生。　由我神通力，　

【現代漢語翻譯】現代漢語譯本養育我，都是因為殊勝的忍辱之力。還有千位龍王，如摩那娑伽（Manasaga，意為『意生』）等，他們用赤真珠供奉我，都是因為殊勝的忍辱之力。成百上千的兜牟盧（Daumulu，一種樂器）以及尸棄毗（Sikhibi，一種樂器），用音樂供養我，都是因為殊勝的忍辱之力。成百上千的鳩槃荼（Kumbhanda，意為『甕形鬼』）和毗盧釋迦（Virupaksha，意為『雜色眼』），用香花供養我，都是因為殊勝的忍辱之力。持大地龍王，顯現半身，合掌恭敬我，都是因為殊勝的忍辱之力。有成百上千俱胝（koti，意為『千萬』）的無身羅怙（Rahula，意為『覆障』）等，他們以清凈心供養我，都是因為殊勝的忍辱之力。童子，你應當觀察，如來光芒所照耀之處，眾生離苦得安樂，都是因為殊勝的忍辱之力。成百上千的三暮多（Samuta，意為『風』），風天遍佈虛空，降下香雨供養我，都是因為殊勝的忍辱之力。成百上千的諸天眾，散佈天花供養，都捨棄了各種愛慾執著，親近於如來。你觀察佛的神通，所宣說的佈施和戒律之聲，周遍傳聞於一切，都是因為殊勝的忍辱之力。演說蘊、界之聲，以及四諦的音聲，周遍傳聞於一切，都是因為殊勝的忍辱之力。由於我的神通力，聽聞空中演說，眼睛的盡頭是寂靜，生的盡頭也是如此。由於我的神通力，聽聞空中演說，眼睛從因緣而生，無來也無去。由於我的神通力，聽聞空中演說，眼睛觀察寂靜，諸佛由此而生。由於我的神通力，聽聞空中演說，眼睛的盡頭是寂靜，諸佛由此而生。由於我的神通力，聽聞空中演說，眼睛的邊際是寂靜，諸佛由此而生。由於我的神通力，

【English Translation】 English version Nourishing me, all is due to the power of superior patience. There are also a thousand dragon kings, such as Manasaga (meaning 'mind-born'), who offer me red pearls, all due to the power of superior patience. Hundreds of thousands of Daumulu (a musical instrument) and Sikhibi (a musical instrument), offer me music, all due to the power of superior patience. Hundreds of thousands of Kumbhanda (meaning 'pot-shaped ghost') and Virupaksha (meaning 'variegated eyes'), offer me fragrant flowers, all due to the power of superior patience. The dragon king who holds the earth, appears in half his body, and respectfully joins his palms to me, all due to the power of superior patience. There are hundreds of thousands of kotis (meaning 'ten million') of bodiless Rahula (meaning 'fetter') and others, who offer me with pure hearts, all due to the power of superior patience. Child, you should observe, where the light of the Tathagata shines, beings are freed from suffering and attain happiness, all due to the power of superior patience. Hundreds of thousands of Samuta (meaning 'wind'), the wind gods pervade the void, raining down fragrant rain to offer me, all due to the power of superior patience. Hundreds of thousands of heavenly beings, scatter heavenly flowers as offerings, all abandoning their attachments and desires, and draw near to the Tathagata. You observe the Buddha's spiritual powers, the sound of giving and precepts that are spoken, heard everywhere, all due to the power of superior patience. The sound of the aggregates and realms, and the sound of the Four Noble Truths, are heard everywhere, all due to the power of superior patience. Due to my spiritual power, hearing the teachings spoken in the air, the end of the eye is stillness, and the end of birth is also the same. Due to my spiritual power, hearing the teachings spoken in the air, the eye arises from conditions, it neither comes nor goes. Due to my spiritual power, hearing the teachings spoken in the air, the eye observes stillness, and the Buddhas are born from this. Due to my spiritual power, hearing the teachings spoken in the air, the end of the eye is stillness, and the Buddhas are born from this. Due to my spiritual power, hearing the teachings spoken in the air, the boundary of the eye is stillness, and the Buddhas are born from this. Due to my spiritual power,

聞空中演說，　眼生邊寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼流轉寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼無生寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼寂滅寂靜，　　諸佛由是生。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　貪瞋癡忿覆，　　嫉妒及諂誑，　貢高憍慢等，　　廣說亦復然。」

爾時月光童子聞說如是最勝之法，歡喜合掌而白佛言：「世尊！我于明日欲請如來並諸大眾，唯愿哀愍而受我食。」

爾時世尊知彼童子意樂清凈，亦知饒益無量眾生，起大慈心默然受請。是時童子即從坐起，頂禮佛足右繞三匝，歡喜還家。與其眷屬及諸天、龍、夜叉、羅剎、鳩槃荼等，皆共嚴飾王舍大城。於四衢道張施彩幔，其幔高廣普覆一切，金繩交絡珠纓垂布，師子幡帶金藥鉤鬘，百千萬種而校飾之。復有寶華其色殊特，叢廁錯糅以為華鬘，薝蔔迦華鬘、目真鄰陀華鬘，如是種種無量無數，于寶帳間周匝垂下，普遍大會一切莊嚴。又于其下敷諸床座，燒眾寶香，畢力迦香、都摩遮香、栴檀鬱金清凈悅意，如是種種和合妙香而為供養。復以香水遍灑街道，雜華覆地處處充滿。爾時諸天童女

【現代漢語翻譯】現代漢語譯本聽聞空中宣說佛法，眼根生起時即是寂靜，諸佛由此而生。憑藉我的神通力，聽聞空中宣說佛法，眼根流轉時即是寂靜，諸佛由此而生。憑藉我的神通力，聽聞空中宣說佛法，眼根無生時即是寂靜，諸佛由此而生。憑藉我的神通力，聽聞空中宣說佛法，眼根寂滅時即是寂靜，諸佛由此而生。耳、鼻、舌、身、意，色、聲、香、味、觸，乃至音聲和名相，一切都是如此。貪、嗔、癡、忿怒、覆藏，嫉妒以及諂媚、欺誑，貢高、驕慢等等，廣而言之也是如此。

當時，月光童子聽聞如此殊勝的佛法，歡喜地合掌對佛說：『世尊！我明日想請如來和諸位大眾接受我的供養，希望您能慈悲應允。』

當時，世尊知道這位童子心意清凈，也知道這能利益無量眾生，便以大慈悲心默然接受邀請。這時，童子立即從座位起身，頂禮佛足，右繞三圈，歡喜地回家。他與眷屬以及諸天、龍、夜叉（Yaksha，一種守護神）、羅剎（Rakshasa，一種惡鬼）、鳩槃荼（Kumbhanda，一種食人鬼）等，一同裝飾王舍大城。在四通八達的道路上張掛彩幔，彩幔高廣，覆蓋一切，金繩交錯，珠纓垂掛，獅子幡帶，金藥鉤鬘，用百千萬種裝飾品來點綴。還有寶華，顏色殊特，叢聚交錯，形成花鬘，薝蔔迦花鬘（Champaka，一種黃色的花）、目真鄰陀花鬘（Muchilinda，一種樹名），如此種種無量無數，在寶帳之間，周匝垂下，普遍莊嚴整個大會。又在下面鋪設床座，焚燒各種寶香，畢力迦香（Priyangu，一種香料）、都摩遮香（Tagara，一種香料）、栴檀鬱金香，清凈悅意，用如此種種和合的妙香來供養。又用香水遍灑街道，雜花覆蓋地面，處處充滿。當時，諸天童女

【English Translation】 English version Hearing the Dharma expounded in the sky, The arising of the eye is itself stillness, and from this the Buddhas are born. Through my spiritual power, hearing the Dharma expounded in the sky, The turning of the eye is itself stillness, and from this the Buddhas are born. Through my spiritual power, hearing the Dharma expounded in the sky, The non-arising of the eye is itself stillness, and from this the Buddhas are born. Through my spiritual power, hearing the Dharma expounded in the sky, The extinction of the eye is itself stillness, and from this the Buddhas are born. Ear, nose, tongue, body, mind, form, sound, smell, taste, touch, Even sounds and names, all are like this. Greed, hatred, delusion, anger, concealment, jealousy, flattery, and deceit, Arrogance, pride, and so on, broadly speaking, are also like this.

At that time, the Moonbeam Youth, having heard such supreme Dharma, joyfully joined his palms and said to the Buddha: 'World Honored One! Tomorrow I wish to invite the Tathagata and all the assembly to accept my offering. I beseech you to have compassion and accept my meal.'

At that time, the World Honored One, knowing that the youth's intention was pure and that it would benefit countless beings, accepted the invitation in silence with great compassion. Then, the youth immediately rose from his seat, bowed at the Buddha's feet, circumambulated him three times to the right, and joyfully returned home. He, along with his family and the gods, dragons, yakshas (Yaksha, a type of guardian deity), rakshasas (Rakshasa, a type of demon), kumbhandas (Kumbhanda, a type of man-eating demon), and others, all together decorated the great city of Rajagriha. On the crossroads, they hung colorful canopies, which were high and wide, covering everything. Golden ropes were intertwined, pearl tassels were hanging down, lion banners, golden medicine hook garlands, and hundreds of thousands of decorations adorned it. There were also precious flowers of unique colors, clustered and mixed to form garlands, champaka (Champaka, a type of yellow flower) garlands, muchilinda (Muchilinda, a type of tree) garlands, and so on, countless and immeasurable, hanging down all around the jeweled tents, universally adorning the entire assembly. Underneath, they laid out beds and seats, burned various precious incenses, priyangu (Priyangu, a type of spice) incense, tagara (Tagara, a type of spice) incense, sandalwood and turmeric incense, pure and pleasing, using such various blended wonderful incenses as offerings. They also sprinkled fragrant water on the streets, covering the ground with various flowers, filling every place. At that time, the celestial maidens

、阿修羅女、摩睺羅女，其數無量心生歡喜，為欲成就菩提因故，俱來嚴飾最勝大城。月光童子知是城中普遍嚴凈，食時已到前白佛言：「愿為利益諸眾生故入是城。」

爾時如來與其大眾前入城門，當下足時，城中大地普皆震動，周遍十方百千億剎悉亦震動。於是時中，盲者能視、苦者得樂、聾者能聽、色下劣者得妙好色、無財物者而得財物、無子得子、無衣得衣、無金寶者得諸金寶、無親屬者得諸親屬，若乏一切嚴身具者普皆令得嚴身之具。復有諸鳥，拘抧羅鳥、鸚鵡孔雀、舍利迦羅，是諸眾鳥見如來已，生歡喜心出勝妙音，聞是音者能令意悅。如來複以神通之力，化作無量薝蔔迦樹，百千眾生持彼凈華並餘妙香散佛供養。復有百千阿修羅女、摩醯首羅，持赤真珠及栴檀末，于如來上歡喜奉散。阿修羅眾及余諸天執持寶蓋，皆是黃金白銀之所校飾，于虛空中覆如來上。世尊復以神變之力化作無量栴檀香樹、百千金剛樹、寶器衣服如是等樹無量無邊，珍寶莊嚴華葉繁茂，一切眾生福德之果而共成熟，微風吹動最勝妙香，流溢普遍無量佛土，百千眾生俱持散佛。如是無量情與非情，皆是如來神通道力之所變化。若有希求，以神變故隨彼意樂悉令充足。佛入城時，一切大眾于虛空中聞殊妙聲，其聲演暢不可思議，

【現代漢語翻譯】現代漢語譯本：阿修羅女、摩睺羅女，她們的數量無量無邊，心中充滿歡喜，爲了成就菩提的因緣，一同前來裝飾最殊勝的城市。月光童子知道這座城市已經普遍莊嚴清凈，吃飯的時間到了，便上前稟告佛陀說：『爲了利益一切眾生，愿您進入這座城市。』這時，如來和他的大眾一起進入城門，當腳踏入城門時，城中的大地普遍震動，周遍十方百千億的剎土也都震動起來。在這個時候，盲人能夠看見，受苦的人得到快樂，聾子能夠聽見，容貌醜陋的人變得美貌，沒有財物的人得到財物，沒有孩子的人得到孩子，沒有衣服的人得到衣服，沒有金銀珠寶的人得到各種金銀珠寶，沒有親屬的人得到親屬，缺少一切裝飾品的人都得到裝飾品。還有各種鳥類，如拘抧羅鳥（布穀鳥）、鸚鵡、孔雀、舍利迦羅（鹙鳥），這些鳥見到如來后，心生歡喜，發出美妙的聲音，聽到這些聲音的人能夠感到心情愉悅。如來又以神通之力，化現出無量的薝蔔迦樹（黃玉蘭樹），成百上千的眾生拿著清凈的花朵和其餘的妙香，散佈供養佛陀。又有成百上千的阿修羅女、摩醯首羅（大自在天），拿著赤色的珍珠和栴檀末，歡喜地在如來身上散佈。阿修羅眾和其餘諸天手持寶蓋，這些寶蓋都是用黃金白銀裝飾的，在虛空中覆蓋在如來上方。世尊又以神變之力化現出無量的栴檀香樹、成百上千的金剛樹、寶器衣服等樹，數量無量無邊，用珍寶裝飾，花葉繁茂，一切眾生的福德之果都成熟了，微風吹動，最殊勝的妙香，流溢普遍到無量的佛土，成百上千的眾生一同拿著花散佈供養佛陀。像這樣無量有情和無情的事物，都是如來神通力量所變化出來的。如果有任何希求，因為佛陀的神通變化，都能隨他們的心意而得到滿足。佛陀進入城市時，一切大眾在虛空中聽到殊勝美妙的聲音，那聲音宣揚著不可思議的道理。

【English Translation】 English version: The Asura women and the Mahoraga women, their numbers immeasurable, with hearts full of joy, came together to adorn the most magnificent city, for the sake of achieving the cause of Bodhi. The Moonbeam Youth, knowing that the city was universally adorned and purified, and that the time for the meal had arrived, approached the Buddha and said, 'For the benefit of all sentient beings, may you enter this city.' At that time, the Tathagata and his assembly entered the city gate. As his feet touched the ground, the earth in the city shook universally, and the hundred thousand billion lands throughout the ten directions also shook. At that moment, the blind could see, the suffering found joy, the deaf could hear, those of inferior appearance gained beautiful forms, the poor obtained wealth, the childless had children, the naked received clothing, those without gold and jewels acquired them, those without relatives found kin, and those lacking any adornments received them. Furthermore, various birds, such as the Kokila (cuckoo) birds, parrots, peacocks, and Sarika (mynah) birds, upon seeing the Tathagata, felt joy and emitted wonderful sounds, which brought delight to those who heard them. The Tathagata, through his divine power, manifested countless Champaka (Magnolia) trees, and hundreds of thousands of beings, holding pure flowers and other exquisite fragrances, scattered them in offering to the Buddha. Moreover, hundreds of thousands of Asura women and Mahesvara (Great Lord) women, holding red pearls and sandalwood powder, joyfully scattered them upon the Tathagata. The Asura assembly and other devas held jeweled canopies, adorned with gold and silver, covering the Tathagata in the sky. The World Honored One, through his divine transformation, manifested countless sandalwood trees, hundreds of thousands of Vajra (diamond) trees, and trees bearing jeweled vessels and clothing, immeasurable and boundless, adorned with treasures, with flourishing flowers and leaves. The fruits of all beings' merits ripened together, and a gentle breeze carried the most exquisite fragrance, spreading throughout countless Buddha lands, and hundreds of thousands of beings together scattered flowers in offering to the Buddha. Thus, all sentient and non-sentient things were transformed by the Tathagata's divine power. If there was any desire, through the divine transformation, it was fulfilled according to their wishes. As the Buddha entered the city, all the assembly in the sky heard wondrous sounds, which proclaimed inconceivable teachings.

亦復不知彼從何出，以百千頌宣說諸法：

「爾時世尊方入城，　　空中有聲如是說，　了貪盡邊常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪生邊常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪邊際常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪寂靜常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪流轉常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪無有常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪無生常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪寂滅常空寂，　　證其實性得菩提。　瞋癡忿覆並嫉誑，　　諂曲貢高憍慢憂，　苦集滅道及有情，　　童男童女並婦女，　丈夫養育兼六根，　　六塵四大性事物，　世間苦蘊界世生，　　音聲名等亦如是。　法王演說微妙音，　　一切眾生悉歡喜，　諸天世人共聞已，　　樂欲住于如來乘。　爾時世尊方入城，　　空中有聲如是說，　佛于施力深愛樂，　　由施力故證菩提。

【現代漢語翻譯】現代漢語譯本也不知道它們從何處來，用成百上千的頌歌宣說諸法：『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的盡頭，常處於空寂，證得實性，獲得菩提（覺悟）。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的生起，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的邊際，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的寂靜，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的流轉，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的無有，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的無生，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的寂滅，常處於空寂，證得實性，獲得菩提。』嗔恨、愚癡、憤怒、覆藏、嫉妒、欺誑，諂媚、彎曲、貢高、驕慢、憂愁，苦、集、滅、道以及有情（眾生），童男、童女以及婦女，丈夫、養育以及六根（眼、耳、鼻、舌、身、意），六塵（色、聲、香、味、觸、法）、四大（地、水、火、風）的性質事物，世間的苦蘊、界、世、生，音聲、名稱等也是如此。法王（佛陀）演說微妙的音聲，一切眾生都歡喜，諸天和世人共同聽聞后，都樂於安住于如來乘（佛的教法）。那時，世尊正進入城中，空中傳來這樣的聲音：佛陀對於佈施的力量深愛樂，由於佈施的力量而證得菩提。

【English Translation】 English version Also not knowing from where they come, proclaiming all dharmas with hundreds of thousands of verses: 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the end of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi (enlightenment).' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the arising of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the boundary of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the stillness of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the flowing of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the non-existence of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the non-arising of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the cessation of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' Hatred, ignorance, anger, concealment, jealousy, deceit, Flattery, crookedness, arrogance, pride, sorrow, Suffering, accumulation, cessation, path, and sentient beings, Young boys, young girls, and women, Husbands, nurturing, and the six senses (eyes, ears, nose, tongue, body, mind), The six dusts (form, sound, smell, taste, touch, dharma), the nature of the four great elements (earth, water, fire, wind), The world's aggregates of suffering, realms, world, and birth, Sounds, names, and so on are also like this. The Dharma King (Buddha) proclaims the subtle sound, All sentient beings are delighted, The gods and people of the world, having heard it together, Are happy to abide in the Tathagata's vehicle (Buddha's teachings). At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: The Buddha deeply loves the power of giving, and through the power of giving, attains Bodhi.

爾時世尊方入城，　　空中有聲如是說，　佛于凈戒深愛樂，　　由凈戒力證菩提。　爾時世尊方入城，　　空中有聲如是說，　佛于忍辱深愛樂，　　由忍辱力證菩提。　爾時世尊方入城，　　空中有聲如是說，　佛于精進深愛樂，　　由精進力證菩提。　爾時世尊方入城，　　空中有聲如是說，　佛于禪定深愛樂，　　由禪定力證菩提。　爾時世尊方入城，　　空中有聲如是說，　佛于智慧深愛樂，　　由智慧力證菩提。　神通福德智住力，　　方便色力名稱力，　業因緣友凈信聞，　　施相應力寂靜力，　調伏實際諦善力，　　所畏歡喜利愛樂，　慈悲喜捨忍無惱，　　空無相等亦如是。　十力聖主天中尊，　　功德名聞無等量，　當入勝城初下足，　　廣為饒益諸眾生。　昔於三有修凈業，　　增長諸天眾善行，　一切世間普宗仰，　　聞我此說咸歡喜。　如來入城當下足，　　城邑大地皆震動，　咸睹世尊清凈光，　　靡不渴仰生欣躍。　世尊入城廣饒益，　　人天大眾心歡喜，　地及空行三有中，　　皆嘆如來善安樂。　世尊足輪初按地，　　凈光普照未曾有，　善馬城中出妙聲，　　眾鳥于空亦歡喜。　復有清凈女人眾，　　手足環釧及瓔鬘，

【現代漢語翻譯】現代漢語譯本當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛清凈的戒律，憑藉清凈戒律的力量證得菩提（覺悟）。當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛忍辱，憑藉忍辱的力量證得菩提。當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛精進，憑藉精進的力量證得菩提。當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛禪定，憑藉禪定的力量證得菩提。當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛智慧，憑藉智慧的力量證得菩提。神通、福德、智慧的住力，方便、色身、名稱的力量，業、因緣、善友、清凈的信心、聽聞，佈施相應的力量、寂靜的力量，調伏、實際、真諦、善的力量，所畏懼的、歡喜的、利益的、愛樂的，慈悲、喜舍、忍辱、無惱，空、無相、無愿等也是如此。具有十力的聖主，天界中最尊貴的，功德和名聲無可比量，當進入殊勝的城池初次下足時，將廣泛地饒益一切眾生。過去在三有（欲界、色界、無色界）中修習清凈的善業，增長諸天眾的善行，一切世間都普遍地敬仰他，聽到我這樣說都感到歡喜。如來進入城池將要下足時，城邑和大地都震動起來，都看到世尊清凈的光芒，沒有不渴望仰慕而生起欣喜的。世尊進入城池廣泛地饒益眾生，人天大眾心中都歡喜，地上和空行以及三有中的眾生，都讚歎如來善妙安樂。世尊的足輪初次按在地上，清凈的光芒普遍照耀，前所未有，善馬城中發出美妙的聲音，眾鳥在空中也感到歡喜。還有清凈的女人眾，手足佩戴著環釧和瓔珞，

【English Translation】 English version At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves pure precepts, and by the power of pure precepts, he attained Bodhi (enlightenment).' At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves patience, and by the power of patience, he attained Bodhi.' At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves diligence, and by the power of diligence, he attained Bodhi.' At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves meditation, and by the power of meditation, he attained Bodhi.' At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves wisdom, and by the power of wisdom, he attained Bodhi.' The power of supernatural abilities, merit, and wisdom; the power of skillful means, physical form, and reputation; The power of karma, conditions, good friends, pure faith, and hearing; the power of giving, the power of tranquility; The power of taming, reality, truth, and goodness; the power of what is feared, what is joyful, what is beneficial, and what is loved; Loving-kindness, compassion, joy, equanimity, patience, and non-annoyance; emptiness, signlessness, wishlessness, and so on are also like this. The holy lord with ten powers, the most honored in the heavens, whose merits and fame are immeasurable, When he first sets foot in the magnificent city, he will extensively benefit all sentient beings. In the past, he cultivated pure deeds in the three realms of existence (desire realm, form realm, formless realm), increasing the good deeds of the heavenly beings, All the world universally reveres him, and hearing me say this, they all feel joy. When the Tathagata enters the city and is about to set foot, the city and the earth all shake, All see the pure light of the World Honored One, and none do not yearn and rejoice. The World Honored One enters the city and extensively benefits beings, the masses of humans and gods are all joyful, Those on the ground, those who travel in the sky, and those in the three realms, all praise the Tathagata's good peace and happiness. When the World Honored One's foot wheel first touches the ground, pure light shines everywhere, unprecedented, A wonderful sound comes from the city of Good Horses, and the birds in the sky also rejoice. There are also pure groups of women, with bracelets and necklaces on their hands and feet,

如是種種寶莊嚴，　　不擊自生微妙響。　各各互來相慶美，　　同聲共嘆勝吉祥，　聾盲殘缺得諸根，　　皆是如來殊勝果。　世尊入城咸慶悅，　　天人散華以供養，　普遍空中出妙聲，　　無量諸天大歡喜。　復有失念諸眾生，　　狂亂已除相慶慰，　女人懷妊生憂懼，　　蒙光離苦得安樂。　或有慚愧諸男女，　　為說離於垢染法，　皆生歡喜清凈心，　　頂禮最勝牟尼足。　或求如來無上道，　　或求菩薩聲聞乘，　猶入最勝栴檀城，　　瞻仰尊容自欣慶。　佛慧善了於他行，　　隨順世間作饒益，　殊勝法財與菩薩，　　上妙珍寶施眾生。

「世尊當入城，　　空中如是說，　若愛眼盡邊，　　于佛能尊重。　世尊當入城，　　空中如是說，　若愛眼盡邊，　　于佛生凈信，　若愛眼盡邊，　　得佛不壞信，　于凈信相續，　　由觀眼盡邊。　若愛眼盡邊，　　得法不壞信，　于凈信相續，　　由觀眼盡邊。　若愛眼盡邊，　　得僧不壞信，　于凈信相續，　　由觀眼盡邊。　若愛眼盡邊，　　得戒無取著，　于凈戒相續，　　由觀眼盡邊。　若愛眼盡邊，　　離惡趣貪慾，　舍離貪相續，　　由觀眼盡邊。　若愛眼盡邊，　　離惡趣瞋恚，

【現代漢語翻譯】現代漢語譯本各種各樣珍寶裝飾的（地方），不用敲擊自然發出美妙的聲音。它們各自互相慶賀讚美，同聲讚歎無比吉祥。聾子、瞎子、殘疾人恢復了各種感官，這都是如來（Tathagata，佛的稱號）殊勝的果報。世尊（Bhagavan，佛的稱號）進入城市，大家都歡喜慶賀，天人們散花供養。普遍的空中發出美妙的聲音，無數的天人都非常歡喜。還有那些失去正念的眾生，他們的狂亂已經消除，互相慶賀安慰。懷孕的婦女因為恐懼而憂愁，蒙受佛光照耀，脫離痛苦得到安樂。有些感到慚愧的男女，佛為他們宣說脫離污垢染著的方法。他們都生起歡喜清凈的心，頂禮最殊勝的牟尼（Muni，佛的稱號）的腳。有人尋求如來無上的道，有人尋求菩薩（Bodhisattva，追求佛果的修行者）或聲聞乘（Sravaka-yana，聽聞佛法而修行的乘），他們就像進入最殊勝的栴檀（candana，一種香木）城，瞻仰佛的尊容，自己感到欣慰慶幸。佛的智慧善於瞭解他人的行為，順應世間來利益眾生，將殊勝的法財給予菩薩，將上妙的珍寶佈施給眾生。

『世尊將要入城，』空中這樣說道，『如果愛惜眼睛直到盡頭，就能對佛產生尊重。』『世尊將要入城，』空中這樣說道，『如果愛惜眼睛直到盡頭，就能對佛產生清凈的信心。』『如果愛惜眼睛直到盡頭，就能得到對佛不壞的信心，』『對於清凈的信心相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能得到對法（Dharma，佛法）不壞的信心，』『對於清凈的信心相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能得到對僧（Sangha，佛教僧團）不壞的信心，』『對於清凈的信心相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能得到對戒律（Sila，佛教戒律）沒有執著的態度，』『對於清凈的戒律相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能脫離惡趣的貪慾，』『舍離貪慾相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能脫離惡趣的瞋恚，』

【English Translation】 English version Such various jeweled adornments, without being struck, produce subtle sounds. Each one comes to celebrate and praise the beauty, together they exclaim the supreme auspiciousness. The deaf, blind, and disabled regain their faculties, all are the extraordinary results of the Tathagata (the Buddha). The Bhagavan (the Buddha) enters the city, everyone rejoices and celebrates, gods and humans scatter flowers as offerings. Wonderful sounds emanate throughout the sky, countless gods are greatly delighted. Moreover, those beings who had lost their mindfulness, their madness is now removed, and they comfort each other. Women who are pregnant and fearful, by receiving the light, are freed from suffering and attain peace. Some men and women who feel ashamed, the Buddha speaks to them the Dharma (teachings) of detachment from defilements. They all generate joyful and pure minds, and bow at the feet of the most supreme Muni (the Buddha). Some seek the unsurpassed path of the Tathagata, some seek the Bodhisattva (one who seeks Buddhahood) or Sravaka-yana (the path of the hearers) path, They are like entering the most excellent candana (sandalwood) city, gazing upon the honored countenance, they feel joy and happiness. The Buddha's wisdom is skilled in understanding the actions of others, acting in accordance with the world to benefit beings, Bestowing the excellent Dharma wealth to Bodhisattvas, and giving supreme treasures to all beings.

'The Bhagavan is about to enter the city,' thus it is said in the sky, 'If one cherishes the eyes to the very end, one can respect the Buddha.' 'The Bhagavan is about to enter the city,' thus it is said in the sky, 'If one cherishes the eyes to the very end, one can generate pure faith in the Buddha.' 'If one cherishes the eyes to the very end, one can obtain indestructible faith in the Buddha,' 'For the continuity of pure faith, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can obtain indestructible faith in the Dharma (teachings),' 'For the continuity of pure faith, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can obtain indestructible faith in the Sangha (Buddhist community),' 'For the continuity of pure faith, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can obtain non-attachment to the precepts (Sila, moral conduct),' 'For the continuity of pure precepts, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can be free from the greed of the evil realms,' 'Abandoning the continuity of greed, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can be free from the hatred of the evil realms,'

舍離瞋相續，　　由觀眼盡邊。　若愛眼盡邊，　　離惡趣愚癡，　舍離癡相續，　　由觀眼盡邊。　若愛眼盡邊，　　則住菩提智，　菩提智相續，　　由觀眼盡邊。　乃至眼生邊，　　邊際及流轉，　寂靜並無有，　　無生將寂滅。　如是等諸門，　　皆同眼盡說，　若愛眼盡邊，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼生邊，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼邊際，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼流轉，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼寂靜，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼無生，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼無有，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼寂滅，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　知眼生無邊，　　發起無邊智，　以智無邊故，　　說此法亦然。　知眼盡無邊，　　于眼無障礙，　以無障礙故，　　得佛無礙智。　耳鼻舌身心，　　色聲香味觸，　乃至

【現代漢語翻譯】現代漢語譯本捨棄嗔恨的相續，通過觀察眼睛的盡頭（眼識的滅盡）。如果執著于眼睛的盡頭，就能遠離惡趣和愚癡。捨棄愚癡的相續，通過觀察眼睛的盡頭。如果執著于眼睛的盡頭，就能安住于菩提智慧（覺悟的智慧）。菩提智慧的相續，通過觀察眼睛的盡頭。乃至眼睛的生起、邊際、流轉，寂靜和無有，無生和寂滅。這些方面，都和觀察眼睛的盡頭一樣。如果執著于眼睛的盡頭，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的生起，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的邊際，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的流轉，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的寂靜，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的無生，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的無有，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的寂滅，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。耳朵、鼻子、舌頭、身體、心意，以及色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。知道眼睛的生起是無邊的，就能發起無邊的智慧。因為智慧是無邊的，所以說這個法也是如此。知道眼睛的滅盡是無邊的，對於眼睛就沒有障礙。因為沒有障礙，就能獲得佛的無礙智慧。耳朵、鼻子、舌頭、身體、心意，以及色、聲、香、味、觸，乃至

【English Translation】 English version Abandoning the continuity of anger, through observing the end of the eye (cessation of eye consciousness). If one is attached to the end of the eye, one can be free from evil destinies and ignorance. Abandoning the continuity of ignorance, through observing the end of the eye. If one is attached to the end of the eye, one will abide in Bodhi wisdom (wisdom of enlightenment). The continuity of Bodhi wisdom, through observing the end of the eye. Even the arising, the boundary, the flowing, the stillness, and the non-existence, the non-arising and the cessation of the eye. These aspects are all the same as observing the end of the eye. If one is attached to the end of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the arising of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the boundary of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the flowing of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the stillness of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the non-arising of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the non-existence of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the cessation of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. The ear, nose, tongue, body, mind, and form, sound, smell, taste, touch, even sound and name, all are like this. Knowing that the arising of the eye is boundless, one can generate boundless wisdom. Because wisdom is boundless, it is said that this Dharma is also like this. Knowing that the cessation of the eye is boundless, there is no obstacle regarding the eye. Because there is no obstacle, one can attain the unobstructed wisdom of the Buddha. The ear, nose, tongue, body, mind, and form, sound, smell, taste, touch, even

音聲名，　　一切皆如是。　世尊入城時，　　百千眾生類，　聞空聲說法，　　于佛德無疑。　或雖起貪慾，　　于佛智不壞，　或有起貪慾，　　退失佛功德。　或雖起貪慾，　　而求無上智，　勤修不共法，　　不樂聲聞乘。　愚人修習禪，　　樂於禪定樂，　便起增上慢，　　謂得沙門果。　愚人修習禪，　　無眼盡邊智，　設於百千劫，　　彼終無解脫。　一切受生者，　　于中皆染著，　若了生性空，　　所見常清凈。　若復修四禪，　　無眼盡邊智，　設經百千劫，　　于禪不清凈。　若證於等引，　　無證盡邊智，　不知證盡故，　　常行於證漏。　若執著于想，　　無想盡邊智，　不知想盡故，　　常行於想漏。　若樂著世間，　　無世盡邊智，　不知世盡故，　　常行於世漏。　若住有漏心，　　無心盡邊智，　不知心盡故，　　常行於心漏。　若住有漏法，　　無法盡邊智，　不知法盡故，　　常行於法漏。　若具頭陀法，　　無眼盡邊智，　不知眼盡故，　　非實頭陀者。　雖著壞色衣，　　無眼盡邊智，　不知眼盡故，　　非實應法服。　雖生貴族家，　　無眼盡邊智，　不知眼盡故，　　彼非家清凈。　雖多畜眷屬，

【現代漢語翻譯】現代漢語譯本聲音和名稱，一切都如此。當世尊進入城市時，成千上萬的眾生，聽到虛空中說法，對佛的功德毫不懷疑。有些人即使生起貪慾，對佛的智慧也不會動搖，有些人則因生起貪慾，而失去佛的功德。有些人即使生起貪慾，卻追求無上的智慧，勤奮修習不共之法，不樂於聲聞乘（sravakayana，小乘佛教）。愚人修習禪定，樂於禪定的快樂，便生起增上慢（adhimana，未證得道卻自以為證得），自以為證得沙門果（sramana-phala，修行者的果位）。愚人修習禪定，沒有洞察一切的智慧，即使經過千百萬劫，他們最終也無法解脫。一切受生者，都執著于其中，如果瞭解生的本性是空，所見就會常保清凈。如果修習四禪（catuh-dhyana，色界四種禪定），沒有洞察一切的智慧，即使經過千百萬劫，他們的禪定也不會清凈。如果證得等引（samapatti，禪定），沒有證悟一切的智慧，因為不知道證悟的究竟，常常在證悟的漏失中徘徊。如果執著于想（samjna，意識），沒有洞察一切的智慧，因為不知道想的究竟，常常在想的漏失中徘徊。如果樂於執著世間，沒有洞察一切的智慧，因為不知道世間的究竟，常常在世間的漏失中徘徊。如果安住于有漏的心（sasrava-citta，有煩惱的心），沒有洞察一切的智慧，因為不知道心的究竟，常常在心的漏失中徘徊。如果安住于有漏的法（sasrava-dharma，有煩惱的法），沒有洞察一切的智慧，因為不知道法的究竟，常常在法的漏失中徘徊。如果具備頭陀行（dhuta-guna，苦行），沒有洞察一切的智慧，因為不知道眼的究竟，就不是真正的頭陀行者。即使穿著壞色衣（kasaya，僧侶的袈裟），沒有洞察一切的智慧，因為不知道眼的究竟，就不是真正穿著如法之衣。即使出生於貴族之家，沒有洞察一切的智慧，因為不知道眼的究竟，他們的家族也不是清凈的。即使擁有眾多眷屬，

【English Translation】 English version Sounds and names, all are like this. When the World Honored One enters the city, hundreds of thousands of beings, Hear the Dharma spoken in the void, and have no doubt about the Buddha's virtues. Some, even if they arise with greed, their wisdom in the Buddha will not be destroyed, Some, because they arise with greed, lose the Buddha's merits. Some, even if they arise with greed, seek the unsurpassed wisdom, Diligent in cultivating the unique Dharma, not delighting in the Sravakayana (the vehicle of the hearers). Fools cultivate meditation, delighting in the joy of meditation, Then they arise with arrogance (adhimana), thinking they have attained the fruit of a Sramana (a religious ascetic). Fools cultivate meditation, without the wisdom to see the end of all things, Even after hundreds of thousands of kalpas, they will never be liberated. All who are born are attached to it, If they understand the nature of birth is empty, what they see will always be pure. If they cultivate the four Dhyanas (meditative absorptions), without the wisdom to see the end of all things, Even after hundreds of thousands of kalpas, their meditation will not be pure. If they attain Samapatti (meditative attainment), without the wisdom to see the end of all things, Because they do not know the end of attainment, they constantly walk in the leakage of attainment. If they are attached to Samjna (perception), without the wisdom to see the end of all things, Because they do not know the end of perception, they constantly walk in the leakage of perception. If they delight in attachment to the world, without the wisdom to see the end of all things, Because they do not know the end of the world, they constantly walk in the leakage of the world. If they dwell in a mind with outflows (sasrava-citta), without the wisdom to see the end of all things, Because they do not know the end of the mind, they constantly walk in the leakage of the mind. If they dwell in a Dharma with outflows (sasrava-dharma), without the wisdom to see the end of all things, Because they do not know the end of Dharma, they constantly walk in the leakage of Dharma. If they possess the Dhuta-guna (ascetic practices), without the wisdom to see the end of all things, Because they do not know the end of the eye, they are not true practitioners of Dhuta. Even if they wear Kasaya (monk's robes), without the wisdom to see the end of all things, Because they do not know the end of the eye, they are not truly wearing the Dharma robes. Even if they are born into a noble family, without the wisdom to see the end of all things, Because they do not know the end of the eye, their family is not pure. Even if they have many relatives,

無眼盡邊智，　速墮惡趣中，　　眷屬無能救。　雖善聲明論，　　無眼盡邊智，　不知眼盡邊，　　非達聲明者。　雖善諸工巧，　　無眼盡邊智，　不知眼盡故，　　彼非工巧者。　雖于多問難，　　一字廣分別，　無眼盡邊智，　　彼非隨義說。　雖學智者說，　　不知密非密，　無眼盡邊智，　　於法無所得。　雖了種種言，　　世論及諸法，　無眼盡邊智，　　如墜險攀藤。　雖善於聲明，　　推步吉兇相，　及文字音韻，　　讀誦皆窮了，　不知眼盡邊，　　彼等終無智。　雖明女人相，　　邪語令迷惑，　按摩蠲勞法，　　秘密之幻術，　不知眼盡邊，　　彼等終無智。　雖演說百宗，　　一字無遺失，　不知眼盡邊，　　所說終無義。　如是眼生邊，　　邊際與流轉，　乃至於寂滅，　　當知亦復然。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　雖讀誦聲論，　　而悉了其義，　不知眼盡邊，　　彼終為下劣。　雖誦四圍陀，　　及咒皆通利，　不知眼盡邊，　　彼終為下劣。　如是眼生邊，　　邊際與流轉，　乃至於寂靜，　　當知亦復然。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切

【現代漢語翻譯】現代漢語譯本沒有洞察一切事物終極邊界的智慧，就會迅速墮入惡道之中，親屬也無法救助。即使精通聲明論（Shabda-vidya，古印度關於語言和語法的學問），沒有洞察一切事物終極邊界的智慧，如果不知道眼睛的終極邊界，就不能算是通達聲明論的人。即使擅長各種工藝技巧，沒有洞察一切事物終極邊界的智慧，如果不知道眼睛的終極邊界，就不能算是精通工藝技巧的人。即使對於許多疑問，能對一個字進行廣泛的解釋，沒有洞察一切事物終極邊界的智慧，也不能算是隨順真義的說法。即使學習智者所說的話，不知道隱秘和非隱秘的含義，沒有洞察一切事物終極邊界的智慧，對於佛法就沒有任何領悟。即使瞭解各種各樣的言語，世俗的理論以及各種法，沒有洞察一切事物終極邊界的智慧，就像墜入險境攀爬藤蔓一樣危險。即使精通聲明論，推算吉兇禍福，以及文字的音韻，讀誦都徹底通曉，如果不知道眼睛的終極邊界，這些人最終都沒有智慧。即使精通觀察女人的相貌，用邪惡的言語迷惑他人，使用**蠲勞法（一種消除疲勞的方法），以及秘密的幻術，如果不知道眼睛的終極邊界，這些人最終都沒有智慧。即使能演說百種宗義，一個字都沒有遺漏，如果不知道眼睛的終極邊界，所說的一切最終都沒有意義。像這樣，眼睛的生起、邊界、流轉，乃至寂滅，應當知道也是如此。耳朵、鼻子、舌頭、身體、心意，色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。即使讀誦聲論（Shabda-shastra，關於聲音和語言的學問），並且完全理解其中的含義，如果不知道眼睛的終極邊界，他們最終還是低劣的。即使背誦四吠陀（Rigveda, Yajurveda, Samaveda, Atharvaveda，印度教的四部主要經典），以及咒語都通達無礙，如果不知道眼睛的終極邊界，他們最終還是低劣的。像這樣，眼睛的生起、邊界、流轉，乃至寂靜，應當知道也是如此。耳朵、鼻子、舌頭、身體、心意，色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。

【English Translation】 English version Without the wisdom that sees the ultimate boundary of all things, one will quickly fall into evil realms, and relatives will be unable to save them. Even if one is well-versed in Shabda-vidya (the ancient Indian science of language and grammar), without the wisdom that sees the ultimate boundary of all things, if one does not know the ultimate boundary of the eye, one cannot be considered a master of Shabda-vidya. Even if one is skilled in various crafts and techniques, without the wisdom that sees the ultimate boundary of all things, if one does not know the ultimate boundary of the eye, one cannot be considered a master of crafts and techniques. Even if one can extensively explain a single word in response to many questions, without the wisdom that sees the ultimate boundary of all things, one cannot be considered to be speaking in accordance with the true meaning. Even if one learns the words of the wise, and does not know the hidden and non-hidden meanings, without the wisdom that sees the ultimate boundary of all things, one will have no attainment in the Dharma. Even if one understands all kinds of speech, worldly theories, and various dharmas, without the wisdom that sees the ultimate boundary of all things, it is as dangerous as climbing a vine while falling into a dangerous place. Even if one is well-versed in Shabda-vidya, calculating good and bad omens, as well as the phonetics of writing, and is thoroughly versed in recitation, if one does not know the ultimate boundary of the eye, such people ultimately have no wisdom. Even if one is skilled in observing the appearances of women, misleading others with evil speech, using **'Kshana-Lava' (a method to eliminate fatigue), and secret illusions, if one does not know the ultimate boundary of the eye, such people ultimately have no wisdom. Even if one can expound on a hundred doctrines, without missing a single word, if one does not know the ultimate boundary of the eye, everything said ultimately has no meaning. Thus, the arising, boundary, and flow of the eye, and even its cessation, should be understood to be the same. The ear, nose, tongue, body, and mind, form, sound, smell, taste, and touch, and even sounds and names, all are like this. Even if one recites Shabda-shastra (the science of sound and language), and fully understands its meaning, if one does not know the ultimate boundary of the eye, they are ultimately inferior. Even if one recites the four Vedas (Rigveda, Yajurveda, Samaveda, Atharvaveda, the four main scriptures of Hinduism), and is proficient in mantras, if one does not know the ultimate boundary of the eye, they are ultimately inferior. Thus, the arising, boundary, and flow of the eye, and even its quiescence, should be understood to be the same. The ear, nose, tongue, body, and mind, form, sound, smell, taste, and touch, and even sounds and names, all are like this.

皆如是。

大寶積經卷第三十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十三

唐天竺三藏菩提流志譯出現光明會第十一之四

「世尊入城時，　　無量諸眾生，　聞空中所說，　　得眼盡邊智。　世尊入城時，　　無量諸眾生，　聞空中所說，　　了知眼自性，　畢竟空無我，　　皆獲眼清凈。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　貪瞋癡忿慢，　　慳嫉誑貢高，　乃至於放逸，　　當知亦復然。　世尊入城時，　　無量眾生類，　于上虛空中，　　聞佛種種名：　或聞滅壞貪，　　無有等比名；　或聞滅壞瞋，　　利益世間名；　或聞了愚癡，　　摧伏憍慢名；　或聞示世間，　　寂靜導師名；　或聞現智慧，　　利益世間名；　或聞現方便，　　饒益眾生名；　或聞降伏魔，　　無有懟恨名；　或聞以教法，　　示現解脫名；　或聞廣度脫，　　諸苦眾生名；　或聞人中尊，　　運濟世間名；　聞是諸名已，　　皆得眼清凈。　虛空及海水，　　乃至於須彌，　一切皆可量，　　佛智無窮盡。

「若於眼盡得決定，　　成就法身不為難，　若能成就勝法身，　　當獲無

【現代漢語翻譯】現代漢語譯本都像這樣。

《大寶積經》卷第三十二大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第三十三

唐天竺三藏菩提流志譯《出現光明會》第十一之四

『世尊進入城市時，無數的眾生，聽到空中所說的法，都獲得了眼盡邊智（對眼睛的徹底理解和智慧）。世尊進入城市時，無數的眾生，聽到空中所說的法，瞭解了眼睛的自性，畢竟是空無我的，都獲得了眼睛的清凈。耳朵、鼻子、舌頭、身體、心意，以及色、聲、香、味、觸，乃至聲音和名稱，一切都像這樣（指與眼睛的體驗類似）。貪婪、嗔恨、愚癡、憤怒、傲慢，吝嗇、嫉妒、欺騙、貢高，乃至放逸，應當知道也都是這樣（指與眼睛的體驗類似）。世尊進入城市時，無數的眾生，在上面的虛空中，聽到了佛的種種名號：或者聽到『滅壞貪』，『無有等比』的名號；或者聽到『滅壞嗔』，『利益世間』的名號；或者聽到『了愚癡』，『摧伏憍慢』的名號；或者聽到『示世間』，『寂靜導師』的名號；或者聽到『現智慧』，『利益世間』的名號；或者聽到『現方便』，『饒益眾生』的名號；或者聽到『降伏魔』，『無有懟恨』的名號；或者聽到『以教法』，『示現解脫』的名號；或者聽到『廣度脫』，『諸苦眾生』的名號；或者聽到『人中尊』，『運濟世間』的名號；聽到這些名號后，都獲得了眼睛的清凈。虛空和海水，乃至須彌山（Mount Sumeru），一切都可以衡量，而佛的智慧是無窮無盡的。

『如果對於眼睛的徹底理解獲得決定，成就法身（Dharmakaya，佛的法性之身）就不困難了，如果能夠成就殊勝的法身，就應當獲得無』

【English Translation】 English version All are like this.

The Great Treasure Accumulation Sutra, Volume 32 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 33

Translated by Tripitaka Master Bodhiruci of Tang Dynasty, India, Chapter 11, Section 4: The Assembly on the Appearance of Light

'When the World Honored One entered the city, countless sentient beings, hearing what was spoken in the sky, all attained the wisdom of the complete understanding of the eye (eye-exhaustion wisdom). When the World Honored One entered the city, countless sentient beings, hearing what was spoken in the sky, understood the self-nature of the eye, that it is ultimately empty and without self, and all obtained the purity of the eye. The ear, nose, tongue, body, and mind, as well as form, sound, smell, taste, and touch, and even sounds and names, all are like this (referring to the similar experience as the eye). Greed, hatred, ignorance, anger, arrogance, stinginess, jealousy, deceit, conceit, and even laxity, it should be known that they are also like this (referring to the similar experience as the eye). When the World Honored One entered the city, countless sentient beings, in the sky above, heard the various names of the Buddha: some heard the name 'destroyer of greed,' 'incomparable'; some heard the name 'destroyer of hatred,' 'benefiting the world'; some heard the name 'understanding of ignorance,' 'subduing arrogance'; some heard the name 'showing the world,' 'peaceful guide'; some heard the name 'manifesting wisdom,' 'benefiting the world'; some heard the name 'manifesting skillful means,' 'benefiting sentient beings'; some heard the name 'subduing demons,' 'without resentment'; some heard the name 'through teachings,' 'showing liberation'; some heard the name 'widely liberating,' 'all suffering beings'; some heard the name 'honored among humans,' 'ferrying the world'; having heard these names, all obtained the purity of the eye. The sky and the sea, and even Mount Sumeru, all can be measured, but the wisdom of the Buddha is infinite.

'If one obtains certainty in the complete understanding of the eye, achieving the Dharmakaya (the Dharma body of the Buddha) is not difficult; if one can achieve the supreme Dharmakaya, one should obtain no'

邊總持智。　若獲無邊總持智，　　彼悟無量諸契經，　若悟無量諸契經，　　于佛神通不難得。　若於眼生得決定，　　成就法身不為難，　若能成就勝法身，　　當獲無邊總持智。　若獲無邊總持智，　　彼悟無量諸契經，　若悟無量諸契經，　　于佛神通不難得。　如是耳鼻舌身心，　　色聲香味並觸法，　乃至音聲及名等，　　當知一切亦復然。　爾時大地皆震動，　　大海諸山亦如是，　阿修羅眾及諸天，　　一切皆悉生歡喜。　魔及魔軍摧諂曲，　　咸求成就佛莊嚴，　諸天各處妙宮殿，　　凈心歡喜相慶言：　導師今已出世間，　　為利一切人天眾。　地居天眾在本宮，　　亦以凈心相慶慰，　善哉導師今出現，　　普為世間安樂因。　空行天眾聞是言，　　咸皆歡喜生凈信，　以悅意聲稱歎佛，　　導師出現利世間。　四王天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　忉利天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　夜摩天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　我等當發菩提心，　　志求如來無上智，　依止天人最勝尊，　　度脫一

【現代漢語翻譯】現代漢語譯本如果獲得無邊的總持智（dharani-jnana，指能記住並理解一切佛法教義的智慧），就能領悟無量無數的契經（sutra，佛經）。如果領悟無量無數的契經，那麼獲得佛的神通（abhijna，超自然能力）就不困難。如果對於眼根（caksu-indriya，視覺器官）的生起有了確定的認識，那麼成就法身（dharma-kaya，佛的真理之身）就不困難。如果能夠成就殊勝的法身，就將獲得無邊的總持智。如果獲得無邊的總持智，就能領悟無量無數的契經。如果領悟無量無數的契經，那麼獲得佛的神通就不困難。像這樣，對於耳、鼻、舌、身、意（manas，意識），以及色、聲、香、味、觸、法（dharma，一切事物和概念），乃至聲音和名稱等，應當知道一切都是如此。那時，大地都會震動，大海和山脈也是如此。阿修羅（asura，半神）眾和諸天（deva，神）都會生起歡喜心。魔（mara，阻礙修行的惡魔）和魔軍（mara-sena，魔的軍隊）會摧毀他們的諂媚和虛偽，都尋求成就佛的莊嚴。諸天各自在美妙的宮殿中，以清凈的心歡喜地互相慶賀說：『導師（buddha，佛陀）現在已經出世，爲了利益一切人天眾（deva-manusya，天人和人類）。』地居天眾（bhauma-deva，居住在地球上的神）在自己的宮殿中，也以清凈的心互相慶賀安慰說：『善哉！導師現在出現了，普遍為世間帶來安樂的原因。』空行天眾（antariksa-deva，居住在空中的神）聽到這些話，都歡喜地生起清凈的信心，用悅耳的聲音稱讚佛說：『導師出現利益世間。』四王天眾（caturmaharajika-deva，四大天王所統領的天眾）聽到這些話，都歡喜地生起清凈的信心，用殊勝的聲音稱讚佛說：『導師出現利益世間。』忉利天眾（trayastrimsa-deva，三十三天）聽到這些話，都歡喜地生起清凈的信心，用殊勝的聲音稱讚佛說：『導師出現利益世間。』夜摩天眾（yama-deva，夜摩天）聽到這些話，都歡喜地生起清凈的信心，用殊勝的聲音稱讚佛說：『導師出現利益世間。』我們應當發起菩提心（bodhicitta，追求覺悟的心），立志尋求如來（tathagata，佛的稱號）的無上智慧，依止天人中最殊勝的尊者，度脫一切眾生。

【English Translation】 English version If one obtains boundless dharani-jnana (the wisdom of remembering and understanding all Buddhist teachings), one will comprehend immeasurable sutras (Buddhist scriptures). If one comprehends immeasurable sutras, then obtaining the Buddha's abhijna (supernatural powers) is not difficult. If one gains a firm understanding of the arising of the eye-indriya (the sense organ of sight), then achieving the dharma-kaya (the body of truth of the Buddha) is not difficult. If one can achieve the supreme dharma-kaya, one will obtain boundless dharani-jnana. If one obtains boundless dharani-jnana, one will comprehend immeasurable sutras. If one comprehends immeasurable sutras, then obtaining the Buddha's abhijna is not difficult. Likewise, for the ear, nose, tongue, body, and manas (mind), as well as for rupa (form), sabda (sound), gandha (smell), rasa (taste), sparsa (touch), and dharma (all things and concepts), even for sounds and names, one should know that everything is the same. At that time, the earth will shake, and the oceans and mountains will also shake. The asura (demigod) hosts and the devas (gods) will all generate joy. Mara (the demon of obstruction) and the mara-sena (the army of Mara) will destroy their flattery and deceit, and all will seek to achieve the Buddha's adornments. The devas, each in their beautiful palaces, with pure minds, will joyfully congratulate each other, saying: 'The Buddha has now appeared in the world, for the benefit of all deva-manusya (gods and humans).' The bhauma-deva (earth-dwelling gods), in their own palaces, will also congratulate and comfort each other with pure minds, saying: 'Excellent! The Buddha has now appeared, universally bringing the cause of peace and happiness to the world.' The antariksa-deva (sky-dwelling gods), hearing these words, will all joyfully generate pure faith, and with pleasant voices, they will praise the Buddha, saying: 'The Buddha has appeared for the benefit of the world.' The caturmaharajika-deva (gods under the Four Heavenly Kings), hearing these words, will all joyfully generate pure faith, and with supreme voices, they will praise the Buddha, saying: 'The Buddha has appeared for the benefit of the world.' The trayastrimsa-deva (gods of the Thirty-Three Heavens), hearing these words, will all joyfully generate pure faith, and with supreme voices, they will praise the Buddha, saying: 'The Buddha has appeared for the benefit of the world.' The yama-deva (gods of the Yama Heaven), hearing these words, will all joyfully generate pure faith, and with supreme voices, they will praise the Buddha, saying: 'The Buddha has appeared for the benefit of the world.' We should generate bodhicitta (the mind of enlightenment), aspiring to seek the unsurpassed wisdom of the Tathagata (the Buddha), relying on the most supreme of beings, the gods and humans, to liberate all beings.

切眾生類。　兜率天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　如來往昔俱胝劫，　　修習無邊殊勝行，　示苦眾生安隱道，　　令超生死證涅槃。　化樂天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　他化天眾聞是言，　　咸皆歡喜生凈信，　以微妙聲稱讚佛，　　導師出現利世間。　如來已度于生死，　　降伏眾魔並外道，　成就無上佛菩提，　　拯濟群生登彼岸。　諸梵天眾聞是言，　　咸皆歡喜生凈信，　以微妙聲稱讚佛，　　導師出現利世間。　如是展轉聲遞聞，　　諸梵眷屬皆欣慶，　導師出現利世間，　　魔軍怖畏懷憂戚。　上至有頂諸天眾，　　聞佛出現利世間，　如是展轉聲遍聞，　　修羅損減天增長，　惡魔宮殿悉空虛，　　諸天眷屬皆充滿，　以無畏力降邪眾，　　速成最勝大菩提。　如是剎那天遍知，　　世尊出現利群品，　善哉世間開導者，　　以清凈眼施眾生。

「世尊入城時，　　貪慾逼惱者，　聞說不凈觀，　　貪慾滅無餘。　世尊入城時，　　瞋恚逼惱者，　聞說慈悲法，　　瞋恚滅無餘。　世尊入城時，　　愚癡逼惱者，　聞說智慧法，　　愚癡滅無

【現代漢語翻譯】現代漢語譯本遍及一切眾生種類。兜率天（Tusita Heaven）的眾神聽到這些話，都非常歡喜，生起了純凈的信仰，用殊勝的聲音稱讚佛陀，讚歎導師的出現利益了世間。如來（Tathagata）在過去無數劫中，修習了無邊的殊勝行為，為受苦的眾生指明了安穩的道路，使他們超越生死，證得涅槃（Nirvana）。化樂天（Nirmanarati Heaven）的眾神聽到這些話，都非常歡喜，生起了純凈的信仰，用殊勝的聲音稱讚佛陀，讚歎導師的出現利益了世間。他化天（Paranirmitavasavartin Heaven）的眾神聽到這些話，都非常歡喜，生起了純凈的信仰，用微妙的聲音稱讚佛陀，讚歎導師的出現利益了世間。如來已經度脫了生死，降伏了眾魔和外道，成就了無上的佛菩提（Buddha Bodhi），拯救了眾生，使他們登上彼岸。諸梵天（Brahma Heaven）的眾神聽到這些話，都非常歡喜，生起了純凈的信仰，用微妙的聲音稱讚佛陀，讚歎導師的出現利益了世間。這樣輾轉相傳，聲音傳遍各處，諸梵天的眷屬都感到欣喜慶賀，導師的出現利益了世間，魔軍感到恐懼和憂愁。上至有頂天（Akanistha Heaven）的眾神，聽到佛陀出現利益世間，這樣輾轉相傳，聲音傳遍各處，修羅（Asura）的力量減弱，天神的力量增長，惡魔的宮殿都變得空虛，天神的眷屬都充滿各處，佛陀以無畏的力量降伏了邪惡的勢力，迅速成就了最殊勝的大菩提。像這樣剎那間遍知一切，世尊（Bhagavan）的出現利益了眾生，善哉，世間的開導者，用清凈的眼睛施予眾生。『世尊進入城市時，被貪慾逼迫惱亂的人，聽到關於不凈觀的教導，貪慾就完全消滅了。世尊進入城市時，被嗔恚逼迫惱亂的人，聽到關於慈悲法的教導，嗔恚就完全消滅了。世尊進入城市時，被愚癡逼迫惱亂的人，聽到關於智慧法的教導，愚癡就完全消滅了。

【English Translation】 English version Extending to all kinds of sentient beings. The deities of Tusita Heaven, hearing these words, were all delighted and generated pure faith. With sublime voices, they praised the Buddha, extolling the Teacher's appearance as beneficial to the world. The Tathagata, in countless past kalpas, cultivated boundless sublime practices, showing the path of peace to suffering beings, enabling them to transcend birth and death and attain Nirvana. The deities of Nirmanarati Heaven, hearing these words, were all delighted and generated pure faith. With sublime voices, they praised the Buddha, extolling the Teacher's appearance as beneficial to the world. The deities of Paranirmitavasavartin Heaven, hearing these words, were all delighted and generated pure faith. With subtle voices, they praised the Buddha, extolling the Teacher's appearance as beneficial to the world. The Tathagata has already transcended birth and death, subdued all demons and heretics, achieved the unsurpassed Buddha Bodhi, and rescued sentient beings, enabling them to reach the other shore. The deities of Brahma Heaven, hearing these words, were all delighted and generated pure faith. With subtle voices, they praised the Buddha, extolling the Teacher's appearance as beneficial to the world. Thus, the sound spread from one to another, and all the retinues of the Brahma Heavens rejoiced. The Teacher's appearance benefited the world, while the demon armies felt fear and sorrow. Up to the deities of Akanistha Heaven, hearing of the Buddha's appearance benefiting the world, the sound spread from one to another. The power of the Asuras diminished, while the power of the deities increased. The palaces of the evil demons became empty, and the retinues of the deities were filled everywhere. With fearless power, the Buddha subdued the evil forces and quickly achieved the most supreme Great Bodhi. In such an instant, all was known. The Bhagavan's appearance benefited all beings. Well done, the guide of the world, who bestows upon sentient beings with pure eyes. 'When the Bhagavan entered the city, those tormented by greed, upon hearing the teachings on the contemplation of impurity, had their greed completely extinguished. When the Bhagavan entered the city, those tormented by anger, upon hearing the teachings on loving-kindness, had their anger completely extinguished. When the Bhagavan entered the city, those tormented by ignorance, upon hearing the teachings on wisdom, had their ignorance completely extinguished.'

余。　世尊入城時，　　憍慢逼惱者，　聞說離慢法，　　憍慢滅無餘。　世尊入城時，　　嫉妒逼惱者，　聞說離嫉法，　　嫉妒滅無餘。　世尊入城時，　　忿怒逼惱者，　聞說離忿法，　　忿怒滅無餘。　世尊入城時，　　慳吝逼惱者，　聞說離慳法，　　慳吝滅無餘。　若修調伏行，　　聞此無邊法，　便入多聞海，　　成就總持門。　又聞空中說，　　以華供養佛，　成就勝功德，　　大悲神變說。　又聞空中說，　　讚歎如來身，　生處及種族，　　言音悉殊勝。　如彼眾生趣，　　神通隨類說，　眼耳鼻舌身，　　若色若聲等，　屈伸或俯仰，　　所現皆殊勝。　如來超世間，　　而作世燈炬，　示現諸色像，　　皆佛神通力。　凡夫樂著色，　　為現種種身，　隨彼眾生類，　　說色無堅固。　若人多執著，　　如來現神力，　隨彼器非器，　　為說相違法。　眾生無量世，　　未曾供養佛，　剛強難調伏，　　為說于地獄。　若人迷業道，　　依見樂戲論，　世尊令彼聞，　　息見戲論聲。　又聞空中說，　　眼性決定空，　無來亦無去，　　無相無所有。　又百千眾生，　　聞空中演說，　肉眼及慧眼，　　乃至於法眼。　

【現代漢語翻譯】現代漢語譯本世尊進入城市時，那些被驕慢所困擾的人，聽到宣說去除驕慢的法門，他們的驕慢便徹底消除了。世尊進入城市時，那些被嫉妒所困擾的人，聽到宣說去除嫉妒的法門，他們的嫉妒便徹底消除了。世尊進入城市時，那些被忿怒所困擾的人，聽到宣說去除忿怒的法門，他們的忿怒便徹底消除了。世尊進入城市時，那些被慳吝所困擾的人，聽到宣說去除慳吝的法門，他們的慳吝便徹底消除了。如果修行調伏的行為，聽到這無邊的佛法，便能進入廣博的佛法海洋，成就總持（dharani）的法門。又聽到空中宣說，用鮮花供養佛陀，能成就殊勝的功德，這是大悲神通變化所宣說的。又聽到空中宣說，讚歎如來的身相，出生地和種族，以及言語聲音都非常殊勝。如來根據眾生的不同類別，用神通隨順他們的理解而說法，無論是眼、耳、鼻、舌、身，還是色、聲等，以及屈伸或俯仰等動作，所展現的都是殊勝的。如來超越世間，卻作為世間的燈炬，示現各種色相，這都是佛陀的神通力量。凡夫喜歡執著於色相，所以佛陀示現種種不同的身相，隨順眾生的類別，宣說色相併非堅固不變。如果有人執著很深，如來就顯現神通力，根據他們是否堪受教化，為他們宣說與他們執著相反的法。眾生在無量世中，未曾供養過佛陀，他們剛強難以調伏，所以佛陀為他們宣說地獄的苦。如果有人迷惑于業道，執著于見解，喜歡戲論，世尊就讓他們聽到，從而止息他們的見解和戲論之聲。又聽到空中宣說，眼睛的自性是空性的，沒有來處也沒有去處，沒有相狀也沒有任何實體。又有成百上千的眾生，聽到空中演說，從而開啟了肉眼、慧眼，乃至法眼。

【English Translation】 English version When the World Honored One (Buddha) entered the city, those who were afflicted by arrogance, upon hearing the Dharma of abandoning arrogance, had their arrogance completely extinguished. When the World Honored One entered the city, those who were afflicted by jealousy, upon hearing the Dharma of abandoning jealousy, had their jealousy completely extinguished. When the World Honored One entered the city, those who were afflicted by anger, upon hearing the Dharma of abandoning anger, had their anger completely extinguished. When the World Honored One entered the city, those who were afflicted by stinginess, upon hearing the Dharma of abandoning stinginess, had their stinginess completely extinguished. If one cultivates the practice of taming the mind, upon hearing this boundless Dharma, one will enter the vast ocean of Dharma and achieve the gate of dharani (total retention). Also, it was heard in the sky that offering flowers to the Buddha achieves supreme merit, which is spoken of through the great compassionate miraculous transformations. Also, it was heard in the sky that praising the Tathagata's (Buddha's) body, birthplace, lineage, and speech are all supremely excellent. Like those sentient beings, the miraculous powers are spoken according to their kind. Whether it is the eyes, ears, nose, tongue, body, or form, sound, etc., or bending, stretching, or bowing, all that is manifested is supremely excellent. The Tathagata transcends the world, yet acts as a lamp for the world, manifesting various forms, all of which are the Buddha's miraculous powers. Ordinary people are attached to forms, so the Buddha manifests various forms, according to the kind of sentient beings, and speaks of the impermanence of form. If people have strong attachments, the Tathagata manifests miraculous powers, and according to whether they are suitable vessels, speaks of the Dharma that contradicts their attachments. Sentient beings in countless lifetimes have never made offerings to the Buddha, and they are stubborn and difficult to tame, so the Buddha speaks of the suffering of hell. If people are confused about the path of karma, cling to views, and enjoy idle talk, the World Honored One lets them hear, thus ceasing their views and the sound of idle talk. Also, it was heard in the sky that the nature of the eye is definitely empty, without coming or going, without form or any substance. Also, hundreds and thousands of sentient beings, upon hearing the teachings spoken in the sky, opened their physical eyes, wisdom eyes, and even the Dharma eyes.

世尊神變力，　　聞說戒定聲，　智慧及解脫，　　解脫知見聲。　眾生若干種，　　如應現神變，　以隨類言音，　　演說真實法。　若有諸眾生，　　樂修施戒忍，　神通隨類說，　　施戒忍辱聲。　世尊神變力，　　隨眾生根性，　皆為廣分別，　　令受持演說。　世尊神變力，　　聞說蘊界處，　縛解若遠近，　　地位差別相。　又聞說諸地，　　無量智光明，　亦聞煩惱習，　　有離有非離。　世尊神變力，　　聞說人天性，　由業果不同，　　受生有差別。　或於女人眾，　　化女莊嚴身，　空聲說厭離，　　聞者除貪慾。　若於舍利子，　　深心有凈信，　大悲隨應現，　　為說無上法。　拘律陀迦葉，　　劫賓那難陀，　摩訶迦葉波，　　及憍陳如等，　隨彼所愛樂，　　聞說聲聞法。　天及阿修羅，　　及諸夜叉眾，　毗婁迦眷屬，　　無量鳩槃荼，　以佛神力聞，　　陀羅弭拏咒：

「一致徙(一)　畢致徙(二)　瑿啰(上)蘇(上)瑿啰(三)　污囊(上)徙(四)　曼(去)囊(上)徙(五)　污企(上)(六)　阿怒企(上)(七)　阿乞差羅忙囊夷(八)　陀啰尼你瑟咤你名(上)(九)　多迦你(十)　伊(上)名滿多啰(

十一)　你呵(上、引)啰(十二)　阿不唎步底(十三)　你啰阿(去)察啰(十四)　微耶乞里夜帝(十五)　阿(去)察啰縛啰耳帝(十六)　迦(上)羅嚩呬(去)寧(十七)　薩攘微蛇呢底攘曩(十八)　缽啰舍薩帝舍薩多(十九)　缽啰舍薩多(二十)　多啰[薩/女]多部名(上)(二十一)　暗嚩啰暗嚩啰(二十二)　麗羅嚩曩室者(二十三)　質多微嚩耳多(二十四)　質多阿難(上)多(二十五)　烏閉啰呵嚩耳多部名(上)(二十六)　囊南(上)(二十七)　迦(上)尼(上)阿迦(上)尼(上)微嚩耳多(二十八)　室麗瑟咤(二十九)　阿么羅寧么羅(三十)　弗(奔沒反)理底曩啰始者(三十一)　呵呵里(三十二)　摩摩(上)里(三十三)　吠啰妮(三十四)　底瑟咤(三十五)　斫芻怩呵啰(三十六)　烏地哩多嚩枳(三十七)　安吒哩(三十八)　句吒哩(三十九)　計都(四十)　蘇計都(四十一)　素頗啰奶(四十二)　迦啰奶(四十三)　句素磨(上)你曳(四十四)　迦迦𠾆(四十五)　卻佉𠾆(四十六)　嗚般羅暮𠾆(四十七)　底瑟咤呬(四十八)　陀羅尼(四十九)　那伽昵呵啰(五十)　般啰羅也底(五十一)　阿底般啰羅也底(五十二)　頞哆啰般提(五

【現代漢語翻譯】現代漢語譯本你呵（上、引）啰（十二），阿不唎步底（十三），你啰阿（去）察啰（十四），微耶乞里夜帝（十五），阿（去）察啰縛啰耳帝（十六），迦（上）羅嚩呬（去）寧（十七），薩攘微蛇呢底攘曩（十八），缽啰舍薩帝舍薩多（十九），缽啰舍薩多（二十），多啰[薩/女]多部名（上）（二十一），暗嚩啰暗嚩啰（二十二），麗羅嚩曩室者（二十三），質多微嚩耳多（二十四），質多阿難（上）多（二十五），烏閉啰呵嚩耳多部名（上）（二十六），囊南（上）（二十七），迦（上）尼（上）阿迦（上）尼（上）微嚩耳多（二十八），室麗瑟咤（二十九），阿么羅寧么羅（三十），弗（奔沒反）理底曩啰始者（三十一），呵呵里（三十二），摩摩（上）里（三十三），吠啰妮（三十四），底瑟咤（三十五），斫芻怩呵啰（三十六），烏地哩多嚩枳（三十七），安吒哩（三十八），句吒哩（三十九），計都（四十），蘇計都（四十一），素頗啰奶（四十二），迦啰奶（四十三），句素磨（上）你曳（四十四），迦迦𠾆（四十五），卻佉𠾆（四十六），嗚般羅暮𠾆（四十七），底瑟咤呬（四十八），陀羅尼（四十九），那伽昵呵啰（五十），般啰羅也底（五十一），阿底般啰羅也底（五十二），頞哆啰般提（五十三）。（十二）你呵啰：此處為咒語的一部分，無具體含義。（十三）阿不唎步底：此處為咒語的一部分，無具體含義。（十四）你啰阿察啰：此處為咒語的一部分，無具體含義。（十五）微耶乞里夜帝：此處為咒語的一部分，無具體含義。（十六）阿察啰縛啰耳帝：此處為咒語的一部分，無具體含義。（十七）迦羅嚩呬寧：此處為咒語的一部分，無具體含義。（十八）薩攘微蛇呢底攘曩：此處為咒語的一部分，無具體含義。（十九）缽啰舍薩帝舍薩多：此處為咒語的一部分，無具體含義。（二十）缽啰舍薩多：此處為咒語的一部分，無具體含義。（二十一）多啰[薩/女]多部名：此處為咒語的一部分，無具體含義。（二十二）暗嚩啰暗嚩啰：此處為咒語的一部分，無具體含義。（二十三）麗羅嚩曩室者：此處為咒語的一部分，無具體含義。（二十四）質多微嚩耳多：此處為咒語的一部分，無具體含義。（二十五）質多阿難多：此處為咒語的一部分，無具體含義。（二十六）烏閉啰呵嚩耳多部名：此處為咒語的一部分，無具體含義。（二十七）囊南：此處為咒語的一部分，無具體含義。（二十八）迦尼阿迦尼微嚩耳多：此處為咒語的一部分，無具體含義。（二十九）室麗瑟咤：此處為咒語的一部分，無具體含義。（三十）阿么羅寧么羅：此處為咒語的一部分，無具體含義。（三十一）弗理底曩啰始者：此處為咒語的一部分，無具體含義。（三十二）呵呵里：此處為咒語的一部分，無具體含義。（三十三）摩摩里：此處為咒語的一部分，無具體含義。（三十四）吠啰妮：此處為咒語的一部分，無具體含義。（三十五）底瑟咤：此處為咒語的一部分，無具體含義。（三十六）斫芻怩呵啰：此處為咒語的一部分，無具體含義。（三十七）烏地哩多嚩枳：此處為咒語的一部分，無具體含義。（三十八）安吒哩：此處為咒語的一部分，無具體含義。（三十九）句吒哩：此處為咒語的一部分，無具體含義。（四十）計都：此處為咒語的一部分，無具體含義。（四十一）蘇計都：此處為咒語的一部分，無具體含義。（四十二）素頗啰奶：此處為咒語的一部分，無具體含義。（四十三）迦啰奶：此處為咒語的一部分，無具體含義。（四十四）句素磨你曳：此處為咒語的一部分，無具體含義。（四十五）迦迦𠾆：此處為咒語的一部分，無具體含義。（四十六）卻佉𠾆：此處為咒語的一部分，無具體含義。（四十七）嗚般羅暮𠾆：此處為咒語的一部分，無具體含義。（四十八）底瑟咤呬：此處為咒語的一部分，無具體含義。（四十九）陀羅尼：此處為咒語的一部分，無具體含義。（五十）那伽昵呵啰：此處為咒語的一部分，無具體含義。（五十一）般啰羅也底：此處為咒語的一部分，無具體含義。（五十二）阿底般啰羅也底：此處為咒語的一部分，無具體含義。（五十三）頞哆啰般提：此處為咒語的一部分，無具體含義。

【English Translation】 English version ni he (up, drawn out) ra (12), a bu li bu di (13), ni ra a (go) cha ra (14), wei ye qi li ye di (15), a (go) cha ra wa ra er di (16), jia (up) luo wa xi (go) ning (17), sa rang wei she ni di rang na (18), bo la she sa di she sa duo (19), bo la she sa duo (20), duo la [sa/nu] duo bu ming (up) (21), an wa la an wa la (22), li luo wa nang shi zhe (23), zhi duo wei wa er duo (24), zhi duo a nan (up) duo (25), wu bi ra he wa er duo bu ming (up) (26), nang nan (up) (27), jia (up) ni (up) a jia (up) ni (up) wei wa er duo (28), shi li se zha (29), a mo luo ning mo luo (30), fu (ben mei fan) li di nang ra shi zhe (31), he he li (32), mo mo (up) li (33), wei ra ni (34), di shi zha (35), zhuo chu ni he ra (36), wu di li duo wa ji (37), an zha li (38), ju zha li (39), ji du (40), su ji du (41), su po ra nai (42), jia ra nai (43), ju su mo (up) ni ye (44), jia jia (45), que qie (46), wu ban luo mu (47), di shi zha xi (48), tuo luo ni (49), na jia ni he ra (50), ban la luo ye di (51), a di ban la luo ye di (52), e duo la ban ti (53). (12) ni he ra: This is part of a mantra, with no specific meaning. (13) a bu li bu di: This is part of a mantra, with no specific meaning. (14) ni ra a cha ra: This is part of a mantra, with no specific meaning. (15) wei ye qi li ye di: This is part of a mantra, with no specific meaning. (16) a cha ra wa ra er di: This is part of a mantra, with no specific meaning. (17) jia luo wa xi ning: This is part of a mantra, with no specific meaning. (18) sa rang wei she ni di rang na: This is part of a mantra, with no specific meaning. (19) bo la she sa di she sa duo: This is part of a mantra, with no specific meaning. (20) bo la she sa duo: This is part of a mantra, with no specific meaning. (21) duo la [sa/nu] duo bu ming: This is part of a mantra, with no specific meaning. (22) an wa la an wa la: This is part of a mantra, with no specific meaning. (23) li luo wa nang shi zhe: This is part of a mantra, with no specific meaning. (24) zhi duo wei wa er duo: This is part of a mantra, with no specific meaning. (25) zhi duo a nan duo: This is part of a mantra, with no specific meaning. (26) wu bi ra he wa er duo bu ming: This is part of a mantra, with no specific meaning. (27) nang nan: This is part of a mantra, with no specific meaning. (28) jia ni a jia ni wei wa er duo: This is part of a mantra, with no specific meaning. (29) shi li se zha: This is part of a mantra, with no specific meaning. (30) a mo luo ning mo luo: This is part of a mantra, with no specific meaning. (31) fu li di nang ra shi zhe: This is part of a mantra, with no specific meaning. (32) he he li: This is part of a mantra, with no specific meaning. (33) mo mo li: This is part of a mantra, with no specific meaning. (34) wei ra ni: This is part of a mantra, with no specific meaning. (35) di shi zha: This is part of a mantra, with no specific meaning. (36) zhuo chu ni he ra: This is part of a mantra, with no specific meaning. (37) wu di li duo wa ji: This is part of a mantra, with no specific meaning. (38) an zha li: This is part of a mantra, with no specific meaning. (39) ju zha li: This is part of a mantra, with no specific meaning. (40) ji du: This is part of a mantra, with no specific meaning. (41) su ji du: This is part of a mantra, with no specific meaning. (42) su po ra nai: This is part of a mantra, with no specific meaning. (43) jia ra nai: This is part of a mantra, with no specific meaning. (44) ju su mo ni ye: This is part of a mantra, with no specific meaning. (45) jia jia : This is part of a mantra, with no specific meaning. (46) que qie : This is part of a mantra, with no specific meaning. (47) wu ban luo mu : This is part of a mantra, with no specific meaning. (48) di shi zha xi: This is part of a mantra, with no specific meaning. (49) tuo luo ni: This is part of a mantra, with no specific meaning. (50) na jia ni he ra: This is part of a mantra, with no specific meaning. (51) ban la luo ye di: This is part of a mantra, with no specific meaning. (52) a di ban la luo ye di: This is part of a mantra, with no specific meaning. (53) e duo la ban ti: This is part of a mantra, with no specific meaning.

十三)　安多啰多嚩地失遮(五十四)　呵呬哩(五十五)　摩佉里(五十六)　瑿妮三婆(去)𠾆(五十七)　底瑟咤呬(五十八)　陀羅妮(五十九)　況*鳥蒲盧若提(六十)

「又以毗沙門，　　提頭賴吒等，　無數殊妙聲，　　說真實咒法。　如是無量聲，　　善逝神通說，　神通無有量，　　所說亦無邊。　或於無佛剎，　　遊戲神通力，　佛身眾圍繞，　　亦如今所見。　于不思議剎，　　現無量變化，　初生行七步，　　舍王位出家，　道場成正覺，　　思惟所得法，　為眾轉法輪，　　示現入涅槃，　及以神變力，　　演說種種法，　令無量眾生，　　成就殊勝智。　爾時大悲現，　　諸梵眾圍繞，　為說修慈法，　　增廣于慈心。　爾時大悲現，　　諸天眾圍繞，　為說四攝法，　　增廣四攝行。　爾時大悲現，　　諸龍眾圍繞，　為說瞋恚過，　　令舍瞋恚心。　爾時大悲現，　　夜叉眾圍繞，　為說損害過，　　令舍損害心。　爾時大悲現，　　修羅眾圍繞，　為說斗諍過，　　稱讚修忍心。　爾時大悲現，　　迦樓羅圍繞，　為說乖違過，　　稱讚和合心。　爾時大悲現，　　乾闥婆圍繞，　以無邊愛語，　　稱讚

【現代漢語翻譯】現代漢語譯本十三) 安多啰多嚩地失遮(An-duo-luo-duo-wa-di-shi-zhe)（五十四），呵呬哩(He-xi-li)（五十五），摩佉里(Mo-qie-li)（五十六），瑿妮三婆(Yi-ni-san-po)（五十七），底瑟咤呬(Di-se-zha-xi)（五十八），陀羅妮(Tuo-luo-ni)（五十九），況*鳥蒲盧若提(Pu-lu-ruo-ti)（六十）。『又以毗沙門(Pi-sha-men)，提頭賴吒(Ti-tou-lai-zha)等，無數殊妙聲，說真實咒法。如是無量聲，善逝(Shan-shi)神通說，神通無有量，所說亦無邊。或於無佛剎，遊戲神通力，佛身眾圍繞，亦如今所見。于不思議剎，現無量變化，初生行七步，舍王位出家，道場成正覺，思惟所得法，為眾轉法輪，示現入涅槃，及以神變力，演說種種法，令無量眾生，成就殊勝智。爾時大悲現，諸梵眾圍繞，為說修慈法，增廣于慈心。爾時大悲現，諸天眾圍繞，為說四攝法，增廣四攝行。爾時大悲現，諸龍眾圍繞，為說瞋恚過，令舍瞋恚心。爾時大悲現，夜叉眾圍繞，為說損害過，令舍損害心。爾時大悲現，修羅眾圍繞，為說斗諍過，稱讚修忍心。爾時大悲現，迦樓羅(Jia-lou-luo)圍繞，為說乖違過，稱讚和合心。爾時大悲現，乾闥婆(Qian-da-po)圍繞，以無邊愛語，稱讚』

【English Translation】 English version Thirteen) An-duo-luo-duo-wa-di-shi-zhe (安多啰多嚩地失遮) (54), He-xi-li (呵呬哩) (55), Mo-qie-li (摩佉里) (56), Yi-ni-san-po (瑿妮三婆) (57), Di-se-zha-xi (底瑟咤呬) (58), Tuo-luo-ni (陀羅妮) (59), [kuang niao] Pu-lu-ruo-ti ([況*鳥]蒲盧若提) (60). 'Also, with Vaishravana (毗沙門), Dhritarashtra (提頭賴吒), and others, with countless wonderful sounds, they speak the true mantra dharma. Such immeasurable sounds, the Sugata (善逝) speaks with supernatural powers, the supernatural powers are immeasurable, and what is spoken is also boundless. Or in Buddha-less lands, playing with supernatural powers, the Buddha's body is surrounded by the assembly, just as we see now. In inconceivable lands, manifesting immeasurable transformations, taking seven steps at birth, renouncing the throne to become a monk, Attaining enlightenment in the Bodhimanda, contemplating the dharma attained, turning the Dharma wheel for the assembly, manifesting entry into Nirvana, And with the power of supernatural transformations, expounding various dharmas, enabling countless sentient beings to attain supreme wisdom. At that time, great compassion appears, surrounded by the Brahma assembly, expounding the practice of loving-kindness, expanding the mind of loving-kindness. At that time, great compassion appears, surrounded by the Deva assembly, expounding the four means of gathering, expanding the practice of the four means of gathering. At that time, great compassion appears, surrounded by the Naga assembly, expounding the faults of anger, causing them to abandon the mind of anger. At that time, great compassion appears, surrounded by the Yaksha assembly, expounding the faults of harming, causing them to abandon the mind of harming. At that time, great compassion appears, surrounded by the Asura assembly, expounding the faults of strife, praising the practice of patience. At that time, great compassion appears, surrounded by the Garuda (迦樓羅) assembly, expounding the faults of discord, praising the mind of harmony. At that time, great compassion appears, surrounded by the Gandharva (乾闥婆) assembly, with boundless loving words, praising'

于如來。　爾時大悲現，　　摩睺眾圍繞，　呵毀外道法，　　稱讚如來教。　爾時大悲現，　　鬼神眾圍繞，　廣稱讚如來，　　希有諸功德。　大悲現神變，　　令百千眾生，　聞說眼盡邊，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼生邊，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼邊際，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼流轉，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼寂靜，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼無有，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼無生，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼寂滅，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼無我，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼無人，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞眼無眾生，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞眼無命者，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞眼無養育，　　究竟能通達。　大悲現神變，　　廣為諸眾生，

【現代漢語翻譯】現代漢語譯本在如來面前。那時，大悲顯現，摩睺羅伽（Mahoraga，一種蛇神）眾圍繞著他，呵斥譭謗外道的法，稱讚如來的教誨。那時，大悲顯現，鬼神眾圍繞著他，廣泛稱讚如來，稀有殊勝的功德。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的盡頭，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的生起之處，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的邊際，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的流轉，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的寂靜，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的空無，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無生，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的寂滅，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無我，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無人，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無眾生，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無命者，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無養育，最終能夠通達。大悲顯現神通變化，廣泛地為眾生，

【English Translation】 English version Before the Tathagata. At that time, Great Compassion appeared, surrounded by the Mahoraga (a kind of serpent deity) assembly, Rebuking and denouncing the doctrines of external paths, praising the teachings of the Tathagata. At that time, Great Compassion appeared, surrounded by the assembly of ghosts and spirits, Extensively praising the Tathagata, the rare and extraordinary merits. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the end of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the arising of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the boundary of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the transmigration of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the tranquility of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the emptiness of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the non-arising of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the cessation of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the non-self of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the no-person of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the no-sentient-being of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the no-life-holder of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the no-nurturer of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, extensively for all beings,

呵責於世智，　　不令起愛著。　大悲現神變，　　廣為諸眾生，　呵責於世利，　　贊無為功德。　大悲現神變，　　廣為諸眾生，　呵責有漏智，　　贊諸無漏慧。　大悲現神變，　　廣為諸眾生，　呵責世間禪，　　稱揚出世定。　大悲現神變，　　廣為諸眾生，　呵責有漏戒，　　贊無漏學處。　大悲現神變，　　廣為諸眾生，　呵責小心過，　　稱揚大心德。　大悲現神變，　　稱讚修身戒，　乃至於心慧，　　無漏無所依。　大悲現神變，　　稱讚滅苦道，　樂著戲論人，　　諸佛所呵責。　大悲現神變，　　廣為諸眾生，　分別眼斷過，　　開示寂滅相。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　大悲現神變，　　廣為諸眾生，　盛年少壯者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　生處憍逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　種姓憍逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　受用放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　自在放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　於色放逸者，　　示以無邊過。　大悲

【現代漢語翻譯】現代漢語譯本呵斥世俗的智慧，不讓人們產生貪愛執著。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥世俗的利益，讚美無為的功德。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥有漏的智慧，讚美無漏的智慧。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥世間的禪定，稱揚出世的禪定。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥有漏的戒律，讚美無漏的學處。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥小乘的過失，稱揚大乘的功德。以大慈悲展現神通變化，稱讚修身戒律，乃至心智的修習，無漏且無所依賴。以大慈悲展現神通變化，稱讚滅苦之道，那些樂於戲論的人，是諸佛所呵斥的。以大慈悲展現神通變化，廣泛地爲了眾生，分別指出眼根的過失，開示寂滅的真相。耳、鼻、舌、身、意，色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。以大慈悲展現神通變化，廣泛地爲了眾生，對於年少氣盛的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於出生在安逸環境的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於種姓高貴而驕傲的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於享受安逸放縱的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於行為放縱的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於沉迷於色慾的人，指出他們無邊的過失。

【English Translation】 English version Reprimanding worldly wisdom, not allowing attachment to arise. With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding worldly gains, praising the merit of non-action (Wuwei). With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding defiled wisdom, praising undefiled wisdom. With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding worldly meditation, extolling transcendent concentration. With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding defiled precepts, praising undefiled training. With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding the faults of the Hinayana (small vehicle), extolling the virtues of the Mahayana (great vehicle). With great compassion, manifesting divine transformations, praising the practice of self-discipline, Even to the cultivation of mind and wisdom, undefiled and without reliance. With great compassion, manifesting divine transformations, praising the path to the cessation of suffering, Those who delight in frivolous discussions are reprimanded by all Buddhas. With great compassion, manifesting divine transformations, extensively for all beings, Distinguishing the faults of the eye, revealing the nature of Nirvana (extinction). Ear, nose, tongue, body, mind, form, sound, smell, taste, touch, Even to sounds and names, all are like this. With great compassion, manifesting divine transformations, extensively for all beings, To those who are young and vigorous, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those born in ease and comfort, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those who are proud of their lineage, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those who indulge in enjoyment, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those who are unrestrained in their actions, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those who are indulgent in sensual desires, showing them boundless faults.

現神變，　　廣為諸眾生，　女人放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　衣服放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　于酒放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　為王放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　于戒放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　智慧放逸者，　　示以無邊過。　如是覺神通，　　禪巧增上慢，　財說明眷屬，　　音樂及歌詠，　是名稱讚嘆，　　供養並利養。　美妙誑諂憍，　　無慚及無愧，　貢高具足慢，　　放逸貪亦然。　大悲現神變，　　開示諸眾生，　心意下劣者，　　為說殊勝想。　大悲現神變，　　開示諸眾生，　自輕退屈者，　　為說精進力。　大悲現神變，　　開示諸眾生，　貪著財物者，　　為說知足法。　又化香宮殿，　　及以華宮殿，　皆挾妙樓閣，　　化佛于中坐。　又化諸天女，　　住薝蔔華宮，　皆現於半身，　　持華鬘供養。　又化諸天女，　　住婆師華宮，　皆現於半身，　　持金鬘供養。　又化修羅女，　　住摩利華宮，　皆現於半身，　　持花鬘供養。　又化諸天女，

【現代漢語翻譯】現代漢語譯本以大悲心顯現神通，廣泛地為眾生開示，對於那些在女色上放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些在衣著上放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些在飲酒上放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些作為君王卻放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些在戒律上放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些在智慧上放縱的人，揭示其無邊的過患。像這樣覺悟神通，禪定技巧和增上慢，財富、名聲和眷屬，音樂和歌詠，這些名稱讚嘆，供養和利養。美妙的虛誑、諂媚和驕傲，不知羞恥和慚愧，貢高我慢，放縱和貪婪也是如此。以大悲心顯現神通，開示眾生，對於那些心意下劣的人，為他們宣說殊勝的理想。以大悲心顯現神通，開示眾生，對於那些自我輕視、退縮不前的人，為他們宣說精進的力量。以大悲心顯現神通，開示眾生，對於那些貪著財物的人，為他們宣說知足的法門。又化現香宮殿，以及花宮殿，都環繞著精妙的樓閣，化現的佛陀在其中端坐。又化現諸天女，住在薝蔔（campaka）花宮中，都顯現半身，手持花鬘供養。又化現諸天女，住在婆師（vasika）花宮中，都顯現半身，手持金鬘供養。又化現修羅女，住在摩利（mallika）花宮中，都顯現半身，手持花鬘供養。又化現諸天女，

【English Translation】 English version With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in women, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in clothing, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in alcohol, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent as kings, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in precepts, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in wisdom, showing the boundless faults. Like this, realizing divine powers, meditative skills and increased arrogance, wealth, fame and family, music and songs, these names of praise, offerings and benefits. Beautiful falsehood, flattery and pride, without shame and remorse, arrogance and conceit, indulgence and greed are also like this. With great compassion, manifesting divine powers, revealing to all beings, for those whose minds are inferior, speaking of superior ideals. With great compassion, manifesting divine powers, revealing to all beings, for those who belittle themselves and retreat, speaking of the power of diligence. With great compassion, manifesting divine powers, revealing to all beings, for those who are attached to wealth, speaking of the Dharma of contentment. Also transforming fragrant palaces, and flower palaces, all surrounded by exquisite pavilions, with transformed Buddhas sitting within. Also transforming celestial maidens, dwelling in campaka flower palaces, all appearing in half-form, holding flower garlands as offerings. Also transforming celestial maidens, dwelling in vasika flower palaces, all appearing in half-form, holding golden garlands as offerings. Also transforming asura maidens, dwelling in mallika flower palaces, all appearing in half-form, holding flower garlands as offerings. Also transforming celestial maidens,

住青蓮華宮，　皆現於半身，　　稱讚佛功德。　又化諸梵天，　　坐真金宮殿，　而現於全身，　　慈聲稱歎佛。　又化諸天女，　　種種莊嚴身，　環珮互摚觸，　　出微妙音聲。　說諸有為法，　　遷變無堅固，　愚人妄分別，　　不能如實知。　如是嚴具聲，　　不從身心出，　無去亦無來，　　亦無有方所，　乃至於色心，　　一切皆如是，　愚者不能思，　　於此生疑惑。　如是莊嚴具，　　所出妙音聲，　聞于百千剎，　　解脫無量眾。　汝等當觀察，　　導師自然智，　無邊功德身，　　超過愛戲論。　寂靜無諸過，　　離見治心翳，　相好以莊嚴，　　身意皆清凈。　汝觀佛入城，　　猶如師子步，　鵝王象王行，　　滿足眾生愿。　成就殊勝福，　　真實相莊嚴，　普令諸眾生，　　瞻仰無厭足。　汝觀兩足尊，　　具大慈心者，　雖以少物施，　　獲無量功德。　能令諸眾生，　　于多百千劫，　乃至證涅槃，　　果報無窮盡。　汝觀兩足尊，　　成就無漏戒，　令諸眾生等，　　恭敬而頂禮。　無量諸天眾，　　各舍其宮殿，　不耽樂遊戲，　　親近於導師。　汝觀魔及民，　　于佛生信樂，　咸持金柄扇，　　侍奉

【現代漢語翻譯】現代漢語譯本他們住在青蓮華宮（一種天宮），都顯現半身，稱讚佛的功德。又化現成諸梵天（色界天的眾神），坐在真金宮殿中，顯現全身，用慈悲的聲音稱歎佛。又化現成諸天女，用種種莊嚴的身體，環珮互相撞擊，發出微妙的音聲。她們講述諸有為法（由因緣和合而生的事物），遷流變化，沒有堅固性，愚人妄加分別，不能如實知曉。這些莊嚴具發出的聲音，不是從身體和心中產生，沒有來處也沒有去處，也沒有固定的方位。乃至色（物質）和心（精神），一切都是如此，愚笨的人不能思考，因此產生疑惑。這些莊嚴具所發出的美妙聲音，傳遍百千佛剎（佛所教化的世界），解脫無量眾生。你們應當觀察，導師（佛）的自然智慧，無邊的功德之身，超越了愛慾和戲論。寂靜沒有過失，遠離了偏見，能治療心中的矇昧，相好莊嚴，身心都清凈。你們看佛進入城市，猶如獅子邁步，又如鵝王、象王行走，滿足眾生的願望。成就殊勝的福德，以真實的相好莊嚴，普遍令諸眾生，瞻仰而沒有厭倦。你們看兩足尊（佛的尊稱），具有大慈悲心，即使以少許物品佈施，也能獲得無量的功德。能令諸眾生，在多百千劫中，乃至證得涅槃（佛教的最高境界），果報無窮無盡。你們看兩足尊，成就無漏戒（沒有煩惱的戒律），令諸眾生等，恭敬地頂禮。無量諸天眾，各自捨棄宮殿，不貪戀遊戲，親近於導師（佛）。你們看魔（障礙修行的力量）和人民，對佛產生信仰和喜悅，都拿著金柄扇，侍奉佛。

【English Translation】 English version They dwell in the Blue Lotus Palace, all appearing in half-form, praising the Buddha's merits. They also transform into various Brahma gods, sitting in palaces of true gold, appearing in full form, praising the Buddha with compassionate voices. They also transform into celestial maidens, with bodies adorned in various ways, their ornaments clashing together, producing subtle sounds. They speak of all conditioned dharmas (things that arise from causes and conditions), which are impermanent and not solid, but fools make false distinctions and cannot know them as they truly are. These sounds of adornments do not come from the body or mind, they have no coming or going, nor any fixed location. Even the material (rupa) and the mental (nama), all are like this, but the foolish cannot comprehend, and thus they generate doubts. The wonderful sounds produced by these adornments are heard in hundreds of thousands of Buddha-lands, liberating countless beings. You should observe the Teacher's (Buddha's) natural wisdom, his boundless body of merit, which transcends desire and idle talk. He is peaceful without faults, free from wrong views, curing the blindness of the mind, adorned with auspicious marks, his body and mind are pure. You see the Buddha entering the city, like a lion's stride, or the gait of a swan king or elephant king, fulfilling the wishes of all beings. He has achieved supreme blessings, adorned with true marks, universally causing all beings to gaze upon him without weariness. You see the Two-Footed Honored One (a title for the Buddha), who possesses great compassion, even if he gives a small offering, he obtains immeasurable merit. He can cause all beings, for many hundreds of thousands of kalpas (eons), even until they attain Nirvana (the highest state of enlightenment), the karmic results are endless. You see the Two-Footed Honored One, who has achieved the faultless precepts, causing all beings to respectfully bow down. Countless celestial beings, each abandoning their palaces, not indulging in pleasures, draw near to the Teacher (Buddha). You see demons (forces that hinder practice) and people, generating faith and joy in the Buddha, all holding golden-handled fans, serving the Buddha.

於左右。　五百諸魔子，　　以天悅意華，　共散於如來，　　希求無上慧。　曾於過去佛，　　稱讚而供養，　今者遇世尊，　　各各懷欣慶，　亦以無量辯，　　讚歎于如來。　爾時有魔子，　　名為舍愛者，　最初稱讚佛，　　能知眼盡邊，　亦了眼生邊，　　乃至寂滅相。　又知眼盡等，　　無邊名義句，　以善巧言詞，　　為眾生演說，　而於名義中，　　無著無疑惑。　了知無去來，　　無取亦無舍，　自性常空寂，　　遠離於文字，　亦無能受持，　　讀誦修行者。　往昔諸如來，　　已曾廣開示，　得以假名字，　　而實無所說。　如是自性空，　　超過蘊界處，　無妄無真實，　　亦無處非處，　乃至言語斷，　　心行處亦滅。　愚夫著相故，　　見佛有入城，　世尊離諸相，　　愚人妄分別。　世尊入城時，　　若人生歡喜，　是則相分別，　　當必懷憂戚，　若離相分別，　　則不見入城，　乃至行動相，　　得無分別慧。　若以相見佛，　　則見有入城，　于生轉法輪，　　一切皆分別。　若以相見佛，　　乃至生歡喜，　彼人住魔行，　　魔境常現前。　若以相見佛，　　當見於變異，　是人懷憂戚，　　智者應憐愍。

【現代漢語翻譯】現代漢語譯本五百位魔子，用天界令人愉悅的花朵，一同散在如來（Tathagata，佛的稱號）身上，希望求得無上的智慧。他們曾在過去的佛前，稱讚並供養，如今遇到世尊（Bhagavan，佛的稱號），各自都感到欣喜慶幸，也用無量的辯才，讚歎如來。當時有一位魔子，名叫舍愛者，最初稱讚佛，說他能知曉眼睛的盡頭，也瞭解眼睛的生起之處，乃至寂滅的相狀。又知道眼睛的盡頭等，無邊的名義語句，用善巧的言辭，為眾生演說，而在名義之中，沒有執著也沒有疑惑。了知沒有去來，沒有取也沒有舍，自性常常空寂，遠離文字，也沒有能受持、讀誦、修行的人。往昔的諸如來，已經廣泛地開示過，得以假借名字，而實際上沒有什麼可說的。像這樣自性空，超越了蘊（skandha，構成人身的五種要素）、界（dhatu，構成宇宙的六種要素）、處（ayatana，感官與對像），沒有虛妄也沒有真實，也沒有處與非處，乃至言語斷絕，心念的活動也滅盡。愚笨的人執著于表相，所以看到佛有入城，世尊（Bhagavan，佛的稱號）是遠離一切表相的，愚人妄加分別。世尊入城時，如果有人產生歡喜，這就是表相的分別，必定會懷有憂愁悲慼，如果遠離表相的分別，就看不到入城，乃至行動的表相，才能得到無分別的智慧。如果以表相見佛，就會看到有入城，對於生起、轉法輪（Dharmacakra，佛陀的教法）等，一切都是分別。如果以表相見佛，乃至產生歡喜，那個人就住在魔的行徑中，魔的境界常常會顯現。如果以表相見佛，就會看到變異，這個人會懷有憂愁悲慼，有智慧的人應該憐憫他。

【English Translation】 English version Five hundred sons of Mara (demon), with heavenly delightful flowers, together scattered them upon the Tathagata (the thus-gone one, an epithet of the Buddha), hoping to seek the unsurpassed wisdom. They had praised and made offerings to the Buddhas of the past, and now, encountering the Bhagavan (the Blessed One, an epithet of the Buddha), each felt joy and happiness, and also praised the Tathagata with immeasurable eloquence. At that time, there was a son of Mara named 'He Who Relinquishes Love,' who first praised the Buddha, saying that he knows the end of the eye, and also understands the arising of the eye, even to the state of cessation. He also knows the end of the eye, etc., the boundless phrases of names and meanings, and with skillful words, he expounds them for sentient beings, and within the names and meanings, there is no attachment or doubt. He understands that there is no going or coming, no taking or relinquishing, that the self-nature is always empty and still, far from words, and that there is no one who can receive, recite, or practice. The Tathagatas of the past have already widely revealed that they are given provisional names, but in reality, there is nothing to be said. Thus, the self-nature is empty, surpassing the skandhas (aggregates, the five constituents of a person), dhatus (elements, the six constituents of the universe), and ayatanas (sense bases, the sense organs and their objects), without falsehood or truth, and without place or non-place, until speech ceases and the activity of the mind is extinguished. Foolish people are attached to appearances, so they see the Buddha entering a city. The Bhagavan is free from all appearances, and fools make false distinctions. When the Bhagavan enters a city, if someone feels joy, this is a distinction based on appearances, and they will surely harbor sorrow and grief. If one is free from distinctions based on appearances, one will not see the entering of the city, nor even the appearance of actions, and will attain wisdom without distinctions. If one sees the Buddha through appearances, one will see the entering of the city, and everything, such as arising and turning the Dharma wheel (Dharmacakra, the Buddha's teachings), will be distinctions. If one sees the Buddha through appearances, even to the point of feeling joy, that person dwells in the path of Mara, and the realm of Mara will often appear. If one sees the Buddha through appearances, one will see changes, and that person will harbor sorrow and grief. The wise should have compassion for them.

於法若見得，　　便有失法憂，　于佛若見生，　　則有涅槃苦。　若多劫修行，　　了知一切相，　不分別入城，　　亦無涅槃想。　若了心相空，　　則住佛行處，　不分別入城，　　亦無涅槃想。　若人如是知，　　則見於諸佛，　亦能了性空，　　畢竟無生滅。　世尊無量劫，　　修習諸苦行，　為證於性空，　　愚人不能了。　世尊入城時，　　百千眾圍繞，　人及非人等，　　凈心而供養。　若於剎那頃，　　思惟眼盡邊，　了達諸相空，　　其福復過彼。　乃至算數分，　　皆所不能及，　如是眼生邊，　　邊際與流轉，　乃至於寂滅，　　當知亦復然。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。

「爾時世尊，　　當入城時，　　以足按地，　普皆震動，　　諸山傾靡，　　悉向于佛，　人天為法，　　咸來恭敬。　　爾時世尊，　當入城時，　　天主人王、　　阿修羅眾，　並諸夜叉，　　各捨本城，　　來詣佛所，　歡喜供養。　　爾時世尊，　　當入城時，　復有無量，　　異類諸鳥，　　鸚鵡孔雀、　迦陵頻伽，　　睹佛如來，　　殊勝功德，　于虛空中，　　歡喜遊戲，　　皆出種種，　微妙音聲

【現代漢語翻譯】現代漢語譯本如果執著於法（dharma，宇宙真理），就會有失去法的憂慮；如果執著于佛（Buddha，覺悟者）的生，就會有涅槃（Nirvana，寂滅）的痛苦。如果經過多劫修行，了知一切相（lakshana，現象）的本質，就不會分別地進入城市，也不會有涅槃的想法。如果瞭解心相（citta-lakshana，心之現象）的空性，就會安住于佛的行處，不會分別地進入城市，也不會有涅槃的想法。如果有人這樣理解，就能見到諸佛，也能瞭解性空（svabhava-sunyata，自性空），畢竟沒有生滅。世尊（Bhagavan，佛的尊稱）經過無量劫，修習各種苦行，是爲了證悟性空，但愚人不能理解。世尊進入城市時，有成百上千的人圍繞，人和非人等，都以清凈的心供養。如果在剎那間，思維眼睛的盡頭，了達諸相的空性，其福德勝過前者。乃至用算數來計算，都無法企及，就像眼睛的生起、邊際和流轉，乃至寂滅，應當知道也是如此。耳、鼻、舌、身、心，色、聲、香、味、觸，乃至音聲和名稱，一切都是如此。『那時，世尊將要入城時，用腳按地，大地普遍震動，諸山傾斜，都朝向佛，人和天人為求法，都來恭敬。』『那時，世尊將要入城時，天主、人王、阿修羅（Asura，非天神）眾，以及諸夜叉（Yaksa，守護神），都捨棄自己的城池，來到佛的住所，歡喜供養。』『那時，世尊將要入城時，還有無數不同種類的鳥，鸚鵡、孔雀、迦陵頻伽（Kalavinka，妙音鳥），看到佛如來（Tathagata，佛的稱號）殊勝的功德，在虛空中歡喜遊戲，都發出各種微妙的聲音。』

【English Translation】 English version If one clings to the Dharma (universal truth), there will be worry about losing the Dharma; if one clings to the birth of the Buddha (the awakened one), there will be the suffering of Nirvana (extinction). If, after many kalpas (eons) of practice, one understands the essence of all lakshanas (phenomena), one will not enter the city with discrimination, nor will one have the thought of Nirvana. If one understands the emptiness of citta-lakshana (the phenomena of the mind), one will abide in the place where the Buddha walks, one will not enter the city with discrimination, nor will one have the thought of Nirvana. If a person understands in this way, they will see all the Buddhas, and they will also understand svabhava-sunyata (emptiness of self-nature), which ultimately has no birth or death. The Bhagavan (the Blessed One, an epithet of the Buddha) practiced various ascetic practices for countless kalpas in order to realize emptiness of self-nature, but the foolish cannot understand. When the Bhagavan entered the city, hundreds and thousands of people surrounded him, and humans and non-humans alike offered their pure hearts in worship. If, in a moment, one contemplates the limit of the eye and understands the emptiness of all phenomena, their merit will surpass the former. Even if one were to calculate with numbers, it would be impossible to reach, just like the arising, the limit, and the flow of the eye, and even its extinction, one should know that it is the same. The ear, nose, tongue, body, and mind, form, sound, smell, taste, and touch, and even sounds and names, all are like this. 'At that time, when the Bhagavan was about to enter the city, he pressed his foot on the ground, and the earth shook universally, the mountains tilted, all facing the Buddha, and humans and devas (gods) came to pay their respects for the Dharma.' 'At that time, when the Bhagavan was about to enter the city, the lords of the devas, human kings, the Asuras (demigods), and the Yakshas (nature spirits), all abandoned their own cities and came to the Buddha's abode, joyfully making offerings.' 'At that time, when the Bhagavan was about to enter the city, there were also countless different kinds of birds, parrots, peacocks, Kalavinkas (mythical birds with beautiful voices), seeing the Tathagata's (the Buddha's title) extraordinary merits, they joyfully played in the void, all emitting various subtle sounds.'

。　　爾時世尊，　　當入城時，　以佛功德，　　威神力故，　　能令無量，　百千眾生，　　盲者能視、　　聾者能聽，　不完具者，　　令得完具，　　不安樂者，　令得安樂。　　爾時世尊，　　當入城時，　于虛空中，　　聞如是說，　　若以諸相，　分別如來，　　是人不名，　　供養于佛，　亦不了知，　　眼盡邊性；　　若離諸相，　殖眾德本，　　則能了知，　　眼盡邊性。　以能了知，　　眼盡邊故，　　則能了知，　諸佛功德。　　于眼盡邊，　　無有執藏，　于眼生邊，　　無有依止，　　于眼寂靜，　無有動念，　　是人則為，　　見於如來。　于眼生邊，　　無有分別，　　于眼邊際，　無有意謂，　　于眼滅壞，　　無有表示，　是人則為，　　見於如來。　　于眼無有，　無有染著，　　于眼無生，　　無有攝受，　于眼寂滅，　　無有所執，　　是人則為，　見於如來。　　知眼盡故，　　于根修習，　知眼邊故，　　于根決定，　　知眼生故，　于根自在，　　是人則為，　　見於如來。　知眼無有，　　於色了達，　　知眼滅壞，　於法觀察，　　知眼無生，　　于道修習，　是人則為，　　見於如來。　　如實了知，　

【現代漢語翻譯】現代漢語譯本當時，世尊（釋迦牟尼佛）將要進入城中時，憑藉佛的功德和威神之力，能夠使無數的百千眾生，盲人能夠看見，聾人能夠聽見，身體不健全的人能夠變得健全，不快樂的人能夠得到快樂。當時，世尊將要進入城中時，在虛空中聽到這樣的說法：如果以各種表象來分別如來（佛的稱號），這個人就不能稱為供養佛，也不能瞭解眼睛的終極本性；如果能夠脫離各種表象，培植各種功德的根本，就能瞭解眼睛的終極本性。因為能夠了解眼睛的終極本性，就能瞭解諸佛的功德。對於眼睛的終極，沒有執著和隱藏；對於眼睛的生起，沒有依賴和執著；對於眼睛的寂靜，沒有動念和執著；這樣的人才能算是見到如來。對於眼睛的生起，沒有分別；對於眼睛的邊際，沒有意念；對於眼睛的滅壞，沒有表示；這樣的人才能算是見到如來。對於眼睛，沒有染著；對於眼睛的無生，沒有攝受；對於眼睛的寂滅，沒有執著；這樣的人才能算是見到如來。因為知道眼睛的終極，所以在根（指眼耳鼻舌身意六根）上修習；因為知道眼睛的邊際，所以在根上決定；因為知道眼睛的生起，所以在根上自在；這樣的人才能算是見到如來。因為知道眼睛的無有，所以對色（指物質現象）了達；因為知道眼睛的滅壞，所以對法（指一切事物）觀察；因為知道眼睛的無生，所以在道（指修行之路）上修習；這樣的人才能算是見到如來。如實地瞭解，

【English Translation】 English version At that time, when the World Honored One (Shakyamuni Buddha) was about to enter the city, by the power of the Buddha's merits and divine power, he was able to cause countless hundreds of thousands of beings, the blind to see, the deaf to hear, the incomplete to become complete, and the unhappy to find happiness. At that time, when the World Honored One was about to enter the city, he heard such a saying in the void: 'If one distinguishes the Tathagata (an epithet of the Buddha) by various forms, that person cannot be called a worshiper of the Buddha, nor can he understand the ultimate nature of the eye; if one can detach from all forms and cultivate the roots of all merits, then one can understand the ultimate nature of the eye.' Because one can understand the ultimate nature of the eye, one can understand the merits of all Buddhas. Regarding the ultimate of the eye, there is no attachment or concealment; regarding the arising of the eye, there is no dependence or attachment; regarding the quiescence of the eye, there is no thought or attachment; such a person can be said to have seen the Tathagata. Regarding the arising of the eye, there is no discrimination; regarding the boundary of the eye, there is no intention; regarding the destruction of the eye, there is no indication; such a person can be said to have seen the Tathagata. Regarding the eye, there is no defilement; regarding the non-arising of the eye, there is no acceptance; regarding the quiescence of the eye, there is no attachment; such a person can be said to have seen the Tathagata. Because one knows the ultimate of the eye, one practices on the roots (referring to the six roots: eye, ear, nose, tongue, body, and mind); because one knows the boundary of the eye, one is decisive on the roots; because one knows the arising of the eye, one is free on the roots; such a person can be said to have seen the Tathagata. Because one knows the non-existence of the eye, one understands form (referring to material phenomena); because one knows the destruction of the eye, one observes the Dharma (referring to all things); because one knows the non-arising of the eye, one practices on the path (referring to the path of cultivation); such a person can be said to have seen the Tathagata. Truly understanding,

眼盡邊故，　　于業差別，　　亦能了知，　以能了知，　　業差別故，　　是人則為，　見於如來。　　如實了知，　　眼生邊故，　于苦差別，　　亦能了知，　　以能了知，　苦差別故，　　是人則為，　　見於如來。　如實了知，　　眼滅壞故，　　于苦滅壞，　亦能了知，　　以能了知，　　苦滅壞故，　是人則為，　　見於如來。　　如實了知，　眼無有故，　　于離諸相，　　亦能了知，　以能了知，　　離諸相故，　　是人則為，　見於如來。　　如實了知，　　眼無生故，　于離習氣，　　亦能了知，　　以能了知，　離習氣故，　　是人則為，　　見於如來。　又如實知，　　眼無常性，　　于離障礙，　亦能了知，　　以能了知，　　離障礙故，　是人則為，　　見於如來。　　又如實知，　眼無文字，　　于佛智力，　　亦能了知，　以能了知，　　佛智力故，　　是人則為，　見於如來。　　又如實知，　　眼不來性，　于離諸欲，　　亦能了知，　　以能了知，　離諸欲故，　　是人則為，　　見於如來。　又如實知，　　修習禪定，　　于離煩惱，　亦能了知，　　以能了知，　　離煩惱故，　是人則為，　　見於如來。　　彼人亦

【現代漢語翻譯】現代漢語譯本當眼睛的生滅邊際被完全理解時，對於業力（karma）的差別，也能完全瞭解；因為能夠了解業力的差別，這個人就被認為是見到了如來（Tathagata）。當眼睛的生起邊際被如實瞭解時，對於苦（duhkha）的差別，也能完全瞭解；因為能夠了解苦的差別，這個人就被認為是見到了如來。當眼睛的滅壞邊際被如實瞭解時，對於苦的滅壞，也能完全瞭解；因為能夠了解苦的滅壞，這個人就被認為是見到了如來。當眼睛的無有（不存在）被如實瞭解時，對於遠離一切相（lakshana），也能完全瞭解；因為能夠了解遠離一切相，這個人就被認為是見到了如來。當眼睛的無生被如實瞭解時，對於遠離習氣（vasana），也能完全瞭解；因為能夠了解遠離習氣，這個人就被認為是見到了如來。又如實瞭解，眼睛的無常性（anitya），對於遠離障礙，也能完全瞭解；因為能夠了解遠離障礙，這個人就被認為是見到了如來。又如實瞭解，眼睛的無文字（無自性），對於佛的智慧力量（buddha-jnana-bala），也能完全瞭解；因為能夠了解佛的智慧力量，這個人就被認為是見到了如來。又如實瞭解，眼睛的不來性，對於遠離一切慾望（kama），也能完全瞭解；因為能夠了解遠離一切慾望，這個人就被認為是見到了如來。又如實瞭解，修習禪定（dhyana），對於遠離煩惱（klesha），也能完全瞭解；因為能夠了解遠離煩惱，這個人就被認為是見到了如來。這個人也...

【English Translation】 English version When the limit of the arising and ceasing of the eye is fully understood, one also fully understands the differences in karma; because one is able to understand the differences in karma, this person is considered to have seen the Tathagata (如來). When the limit of the arising of the eye is truly understood, one also fully understands the differences in suffering (duhkha); because one is able to understand the differences in suffering, this person is considered to have seen the Tathagata. When the limit of the destruction of the eye is truly understood, one also fully understands the destruction of suffering; because one is able to understand the destruction of suffering, this person is considered to have seen the Tathagata. When the non-existence of the eye is truly understood, one also fully understands the detachment from all characteristics (lakshana); because one is able to understand the detachment from all characteristics, this person is considered to have seen the Tathagata. When the non-arising of the eye is truly understood, one also fully understands the detachment from habitual tendencies (vasana); because one is able to understand the detachment from habitual tendencies, this person is considered to have seen the Tathagata. Furthermore, when the impermanence (anitya) of the eye is truly understood, one also fully understands the detachment from obstacles; because one is able to understand the detachment from obstacles, this person is considered to have seen the Tathagata. Furthermore, when the non-verbal nature (no self-nature) of the eye is truly understood, one also fully understands the wisdom power (buddha-jnana-bala) of the Buddha; because one is able to understand the wisdom power of the Buddha, this person is considered to have seen the Tathagata. Furthermore, when the non-coming nature of the eye is truly understood, one also fully understands the detachment from all desires (kama); because one is able to understand the detachment from all desires, this person is considered to have seen the Tathagata. Furthermore, when the practice of meditation (dhyana) is truly understood, one also fully understands the detachment from afflictions (klesha); because one is able to understand the detachment from afflictions, this person is considered to have seen the Tathagata. That person also...

能，　成就如是，　　眼前際智、　　眼無住智、　眼無生智、　　佛神通智、　　眼下劣智、　眼殊勝智、　　智下劣智、　　智清凈智、　戒清凈智、　　身律儀智、　　聲清凈智、　語律儀智、　　心清凈智、　　處差別智、　諸心法智、　　心過失智、　　業清凈智、　心律儀智、　　智過失智、　　聲清凈智、　蘊差別智、　　蘊因緣智、　　眼遍知智、　苦出生智、　　無漏戒智、　　戒因緣智、　苦因緣智、　　苦因盡智、　　諸有為智、　盡無盡智，　　又如實知，　　十二因緣，　有所行智、　　無所行智，　　有相無相，　有為無為，　　建立攝受，　　自他心智。　又如實知，　　眼盡生邊，　　邊際寂靜，　乃至流轉，　　無有無生，　　寂滅之性，　令諸眾生，　　得清凈智、　　諸勢力智、　精進之智。　　又如實知，　　一異門智，　一切眾生，　　意樂之智。　　又如實知，　一切眾生，　　殊勝意樂，　　心清凈智、　業異熟智、　　諸根界智、　　心變異智、　慧解脫智、　　遍解脫智、　　勝辯才智。　又如實知，　　諸惡眾生，　　不樂法者，　令渴仰智。　　又如實知，　　于諸理趣，　知時修習，　　無懈怠智。　

【現代漢語翻譯】現代漢語譯本：能成就這樣的智慧：關於眼前的智慧（眼前際智），關於眼無所住的智慧（眼無住智），關於眼無生起的智慧（眼無生智），佛的神通智慧（佛神通智），關於眼下劣的智慧（眼下劣智），關於眼殊勝的智慧（眼殊勝智），關於智慧下劣的智慧（智下劣智），關於智慧清凈的智慧（智清凈智），關於戒律清凈的智慧（戒清凈智），關於身體行為的智慧（身律儀智），關於聲音清凈的智慧（聲清凈智），關於語言行為的智慧（語律儀智），關於心清凈的智慧（心清凈智），關於處所差別的智慧（處差別智），關於各種心法的智慧（諸心法智），關於心過失的智慧（心過失智），關於業清凈的智慧（業清凈智），關於心律儀的智慧（心律儀智），關於智慧過失的智慧（智過失智），關於聲音清凈的智慧（聲清凈智），關於蘊差別的智慧（蘊差別智），關於蘊因緣的智慧（蘊因緣智），關於眼遍知的智慧（眼遍知智），關於苦產生的智慧（苦出生智），關於無漏戒的智慧（無漏戒智），關於戒因緣的智慧（戒因緣智），關於苦因緣的智慧（苦因緣智），關於苦因滅盡的智慧（苦因盡智），關於一切有為法的智慧（諸有為智），關於滅盡和不滅盡的智慧（盡無盡智）。又如實地知道十二因緣，關於有所行的智慧（有所行智），關於無所行的智慧（無所行智），關於有相和無相的智慧（有相無相），關於有為和無為的智慧（有為無為），關於建立和攝受的智慧（建立攝受），關於自己和他人心的智慧（自他心智）。又如實地知道，眼睛的滅盡和生起，邊際的寂靜，乃至流轉，沒有生起和不生起，寂滅的本性，使一切眾生，得到清凈的智慧（得清凈智），各種力量的智慧（諸勢力智），精進的智慧（精進之智）。又如實地知道，關於一和異的智慧（一異門智），關於一切眾生意樂的智慧（一切眾生意樂之智）。又如實地知道，一切眾生殊勝的意樂，心清凈的智慧（心清凈智），業報成熟的智慧（業異熟智），關於諸根界的智慧（諸根界智），關於心變異的智慧（心變異智），關於慧解脫的智慧（慧解脫智），關於遍解脫的智慧（遍解脫智），關於殊勝辯才的智慧（勝辯才智）。又如實地知道，對於那些不樂法的惡劣眾生，使他們渴求佛法的智慧（令渴仰智）。又如實地知道，對於各種道理和趣味，知道時機進行修習，沒有懈怠的智慧（無懈怠智）。

【English Translation】 English version: One can achieve such wisdom: wisdom regarding the present moment (eye-present-moment-wisdom), wisdom regarding the eye without dwelling (eye-non-dwelling-wisdom), wisdom regarding the non-arising of the eye (eye-non-arising-wisdom), the Buddha's supernatural wisdom (Buddha-supernatural-wisdom), wisdom regarding the inferior aspect of the eye (eye-inferior-wisdom), wisdom regarding the superior aspect of the eye (eye-superior-wisdom), wisdom regarding the inferior aspect of wisdom (wisdom-inferior-wisdom), wisdom regarding the purity of wisdom (wisdom-purity-wisdom), wisdom regarding the purity of precepts (precept-purity-wisdom), wisdom regarding bodily conduct (body-discipline-wisdom), wisdom regarding the purity of sound (sound-purity-wisdom), wisdom regarding verbal conduct (speech-discipline-wisdom), wisdom regarding the purity of mind (mind-purity-wisdom), wisdom regarding the differences in places (place-difference-wisdom), wisdom regarding various mental phenomena (various-mental-phenomena-wisdom), wisdom regarding the faults of the mind (mind-fault-wisdom), wisdom regarding the purity of karma (karma-purity-wisdom), wisdom regarding the discipline of the mind (mind-discipline-wisdom), wisdom regarding the faults of wisdom (wisdom-fault-wisdom), wisdom regarding the purity of sound (sound-purity-wisdom), wisdom regarding the differences in aggregates (aggregate-difference-wisdom), wisdom regarding the causes and conditions of aggregates (aggregate-cause-condition-wisdom), wisdom regarding the complete understanding of the eye (eye-complete-understanding-wisdom), wisdom regarding the arising of suffering (suffering-arising-wisdom), wisdom regarding the undefiled precepts (undefiled-precept-wisdom), wisdom regarding the causes and conditions of precepts (precept-cause-condition-wisdom), wisdom regarding the causes and conditions of suffering (suffering-cause-condition-wisdom), wisdom regarding the cessation of the causes of suffering (suffering-cause-cessation-wisdom), wisdom regarding all conditioned phenomena (all-conditioned-phenomena-wisdom), wisdom regarding cessation and non-cessation (cessation-non-cessation-wisdom). Also, one truly knows the twelve links of dependent origination, wisdom regarding what is acted upon (what-is-acted-upon-wisdom), wisdom regarding what is not acted upon (what-is-not-acted-upon-wisdom), wisdom regarding the form and formless (form-formless-wisdom), wisdom regarding the conditioned and unconditioned (conditioned-unconditioned-wisdom), wisdom regarding establishing and embracing (establishing-embracing-wisdom), wisdom regarding one's own mind and the minds of others (self-other-mind-wisdom). Also, one truly knows the cessation and arising of the eye, the tranquility of the boundary, and even the cycle of existence, there is no arising and no non-arising, the nature of extinction, enabling all sentient beings to attain pure wisdom (attain-pure-wisdom), wisdom of various powers (various-powers-wisdom), wisdom of diligence (diligence-wisdom). Also, one truly knows, wisdom regarding one and different (one-different-wisdom), wisdom regarding the inclinations of all sentient beings (all-sentient-beings-inclination-wisdom). Also, one truly knows, the superior inclinations of all sentient beings, the wisdom of the purity of mind (mind-purity-wisdom), the wisdom of the maturation of karmic results (karmic-result-maturation-wisdom), wisdom regarding the realms of the sense faculties (sense-faculties-realms-wisdom), wisdom regarding the transformations of the mind (mind-transformation-wisdom), wisdom of liberation through wisdom (wisdom-liberation-wisdom), wisdom of complete liberation (complete-liberation-wisdom), wisdom of superior eloquence (superior-eloquence-wisdom). Also, one truly knows, for those evil sentient beings who do not delight in the Dharma, the wisdom that makes them yearn for the Dharma (make-them-yearn-for-Dharma-wisdom). Also, one truly knows, regarding various principles and interests, knowing the right time to practice, the wisdom without laziness (without-laziness-wisdom).

又如實知，　神通之力，　　分析諸法，　　無障礙智。　又如實知，　　于廣大義，　　及以言教，　隨解了智。　　又如實知，　　善友同處，　衣服飲食，　　節量之智。　　又如實知，　于諸無作，　　陀羅尼法，　　勤修習智。　又如實知，　　身心無過，　　遠離增減，　求無上智。　　又如實知，　　神通威力，　于虛空中，　　現變化身，　　成就無量，　百千眾生，　　皆令歡喜，　　發凈信智。　于諸如來，　　樂尊重智，　　于離欲法，　樂修習智。　　于諸聖眾，　　樂供養智，　于大菩提，　　樂迴向智。　　于陀羅尼，　樂演說智。　　于諸意樂，　　善觀察智。　于聖者定，　　善了知智。　　于諸護念，　能決定智。　　于無邊心，　　善趣入智。　于無邊頌，　　能演說智。　　于諸欲結，　能覺悟智。　　于下劣趣，　　不墮落智。　于惡知識，　　應舍離智。　　于善知識，　能親近智。　　于諸問答，　　能抉擇智。　于處非處，　　能解了智。　　于地非地，　能了知智。　　于上中下，　　能分別智。　有為之智、　　無為之智、　　事物之智、　非事物智、　　攝受之智、　　非攝受智、　修習之智、　　非修

【現代漢語翻譯】現代漢語譯本又如實地了知，神通的力量，能分析各種法（dharma，宇宙的真理或法則），具有無障礙的智慧。又如實地了知，對於廣大的義理，以及通過言語教導，能隨之理解的智慧。又如實地了知，與善友相處，在衣服和飲食方面，能節制的智慧。又如實地了知，對於各種無為法（asaṃskṛta-dharma，不依賴因緣和合的法），陀羅尼（dhāraṇī，總持，記憶和保持的能力）的法門，能勤奮修習的智慧。又如實地了知，身心沒有過失，遠離增減，追求無上智慧。又如實地了知，神通的威力，在虛空中，顯現變化之身，成就無量，使成百上千的眾生，都感到歡喜，生起清凈的信心的智慧。對於諸佛如來，樂於尊重和敬奉的智慧，對於遠離慾望的法，樂於修習的智慧。對於諸聖眾，樂於供養的智慧，對於大菩提（mahābodhi，偉大的覺悟），樂於迴向的智慧。對於陀羅尼，樂於演說的智慧，對於各種意樂，能善於觀察的智慧。對於聖者的禪定，能善於了知的智慧，對於各種護念，能決定的智慧。對於無邊的心，能善於趣入的智慧，對於無邊的頌歌，能演說的智慧。對於各種慾望的束縛，能覺悟的智慧，對於下劣的境地，不墮落的智慧。對於惡知識，應當舍離的智慧，對於善知識，能親近的智慧。對於各種問答，能抉擇的智慧，對於是處和非處，能理解的智慧。對於是地和非地，能了知的智慧，對於上、中、下，能分別的智慧。有為的智慧、無為的智慧、事物的智慧、非事物的智慧、攝受的智慧、非攝受的智慧、修習的智慧、非修習的智慧。

【English Translation】 English version And also truly knowing, the power of supernormal abilities, analyzing all dharmas (universal truths or laws), having unobstructed wisdom. And also truly knowing, regarding the vast meanings, and through verbal teachings, the wisdom to understand accordingly. And also truly knowing, being with good friends, in terms of clothing and food, the wisdom to be moderate. And also truly knowing, regarding all unconditioned dharmas (asaṃskṛta-dharma, dharmas not dependent on causes and conditions), the dharma of dhāraṇī (retention, the ability to remember and maintain), the wisdom to diligently practice. And also truly knowing, the body and mind without faults, being far from increase and decrease, seeking supreme wisdom. And also truly knowing, the power of supernormal abilities, in the empty space, manifesting transformation bodies, accomplishing immeasurable, making hundreds and thousands of beings, all feel joy, generating pure faith wisdom. Towards all Tathāgatas (Buddhas), the wisdom to be joyful in respect and reverence, towards the dharma of detachment, the wisdom to be joyful in practice. Towards all noble assemblies, the wisdom to be joyful in offering, towards great Bodhi (mahābodhi, great enlightenment), the wisdom to be joyful in dedication. Towards dhāraṇī, the wisdom to be joyful in expounding, towards all intentions, the wisdom to be good at observing. Towards the samādhi (meditative absorption) of the noble ones, the wisdom to be good at understanding, towards all protections, the wisdom to be able to decide. Towards the boundless mind, the wisdom to be good at entering, towards boundless verses, the wisdom to be able to expound. Towards all the bonds of desire, the wisdom to be awakened, towards inferior realms, the wisdom not to fall. Towards evil friends, the wisdom to abandon, towards good friends, the wisdom to be able to be close. Towards all questions and answers, the wisdom to be able to discern, towards what is appropriate and inappropriate, the wisdom to be able to understand. Towards what is ground and not ground, the wisdom to be able to know, towards superior, middle, and inferior, the wisdom to be able to distinguish. The wisdom of conditioned, the wisdom of unconditioned, the wisdom of things, the wisdom of non-things, the wisdom of acceptance, the wisdom of non-acceptance, the wisdom of practice, the wisdom of non-practice.

習智、　　眼非眼智、　眼共相智、　　眼差別智、　　眼自性智，　耳鼻舌身，　　乃至名等，　　二十五法，　亦復如是。　　若人思惟，　　眼因緣性，　真實空寂，　　畢竟無我，　　是人則能，　成就如是，　　真實決定，　　心三摩地。　若人思惟，　　眼因緣起，　　決定了知，　眼無常相，　　是人則能，　　如實了知，　眼及因緣，　　畢竟無有。　　耳鼻舌身，　乃至名等，　　二十五法，　　亦復如是。　爾時世尊，　　當入城時，　　以足按地，　現希有事，　　我今略說，　　少分功德，　普令眾生，　　聞者歡喜。　　天人導師，　從一毛孔，　　出現無量，　　百千光明，　一一光明，　　遍無量剎，　　為諸眾生，　而作佛事。　　若人往昔，　　供養諸佛，　長夜修行，　　佈施持戒，　　彼人得聞，　如是所說，　　神變之事，　　歡喜愛樂。　若能了知，　　諸佛神變，　　非諸聲聞，　所行境界，　　彼人得聞，　　如是神變，　當生信解，　　發希有心。　　天人導師，　不思議力，　　現如是等，　　種種神變，　能令無量，　　百千眾生，　　于諸如來，　親近供養。　　天人導師，　　不思議力，　演說無量，

【現代漢語翻譯】現代漢語譯本對於習智（對事物本質的理解），有眼非眼智（超越二元對立的智慧）、眼共相智（對眼睛普遍性的理解）、眼差別智（對眼睛差異性的理解）、眼自性智（對眼睛本性的理解）。耳、鼻、舌、身，乃至名等，這二十五法也是如此。如果有人思維眼睛的因緣性，認識到它是真實空寂的，畢竟無我，這個人就能成就真實決定的心三摩地（專注的禪定）。如果有人思維眼睛的因緣生起，並確定地了知眼睛的無常相，這個人就能如實了知眼睛及其因緣，畢竟都是不存在的。耳、鼻、舌、身，乃至名等，這二十五法也是如此。那時，世尊當進入城市時，用腳按地，顯現了稀有的事情。我現在略說少許功德，普遍令眾生聽聞后歡喜。天人導師（佛陀）從一個毛孔中，出現無量百千光明，每一道光明都遍照無量剎土，為眾生做佛事。如果有人過去供養諸佛，長夜修行，佈施持戒，這個人就能聽聞如此所說的神變之事，歡喜愛樂。如果能了知諸佛的神變，不是聲聞（小乘修行者）所能理解的境界，這個人聽聞如此神變，就會生起信解，發出稀有的心。天人導師以不可思議的力量，顯現如此種種神變，能令無量百千眾生，親近供養諸如來。天人導師以不可思議的力量，演說無量

【English Translation】 English version Regarding the wisdom of practice (understanding the essence of things), there is the wisdom of eye-not-eye (wisdom beyond duality), the wisdom of the common aspect of the eye (understanding the universality of the eye), the wisdom of the difference of the eye (understanding the differences of the eye), and the wisdom of the self-nature of the eye (understanding the inherent nature of the eye). The same applies to the ear, nose, tongue, body, and even names, these twenty-five dharmas. If someone contemplates the causal nature of the eye, realizing that it is truly empty and ultimately without self, that person can achieve true and decisive Samadhi (focused meditation). If someone contemplates the arising of the eye due to conditions, and definitively understands the impermanent nature of the eye, that person can truly understand that the eye and its conditions are ultimately non-existent. The same applies to the ear, nose, tongue, body, and even names, these twenty-five dharmas. At that time, when the World Honored One entered the city, he pressed his foot on the ground, manifesting rare events. I will now briefly describe a small portion of his merits, so that all beings who hear it may rejoice. The Teacher of Gods and Humans (Buddha) emitted countless hundreds of thousands of lights from one pore, each light illuminating countless lands, performing Buddha-works for all beings. If someone in the past has made offerings to all Buddhas, practiced diligently through the long night, and given alms and upheld precepts, that person will be able to hear about these miraculous transformations and rejoice with love and joy. If one can understand the miraculous transformations of the Buddhas, which are beyond the realm of understanding for the Sravakas (Hinayana practitioners), that person, upon hearing of such transformations, will generate faith and understanding, and develop a rare mind. The Teacher of Gods and Humans, with inconceivable power, manifests such various miraculous transformations, enabling countless hundreds of thousands of beings to draw near and make offerings to all the Tathagatas. The Teacher of Gods and Humans, with inconceivable power, expounds countless

百千契經，　　令諸眾生，　聞其所說，　　皆能信受，　　心生歡喜。　爾時世尊，　　當入城時，　　以神通力，　于虛空中，　　作如是說，　　知眼盡邊，　乃至寂滅，　　眼性所因，　　無去無來，　畢竟空寂。　　耳鼻舌身，　　乃至名等，　二十五法，　　亦復如是。

「爾時世尊，　　當入城時，　　于虛空中，　出微妙聲，　　稱讚如來，　　種種名號，　令諸大眾，　　生信解心。　　今現在世，　人中師子，　　名為摧伏，　　魔軍法王，　若有得聞，　　如是名者，　　則能降伏，　一切邪眾。　　今現在世，　　人中師子，　名為摧滅，　　貪慾法王，　　若有得聞，　如是名者，　　則能捨離，　　一切貪慾。　今現在世，　　人中師子，　　名為摧滅，　瞋恚法王，　　若有得聞，　　如是名者，　則能捨離，　　一切瞋恚。　　今現在世，　人中師子，　　名為摧滅，　　愚癡法王，　若有得聞，　　如是名者，　　則能捨離，　一切愚癡。　　今現在世，　　人中師子，　名為摧滅，　　憍慢法王，　　若有得聞，　如是名者，　　則能摧滅，　　一切憍慢。　今現在世，　　人中師子，　　名為摧滅，　忿恚法王，　　

【現代漢語翻譯】現代漢語譯本無數的契經（佛經），爲了讓眾生，聽到其中所說的道理，都能信受奉行，心中生起歡喜。那時，世尊（佛陀）當要進入城中時，以神通之力，在虛空中，這樣說道：『知道眼睛的盡頭，乃至寂滅（涅槃），眼睛的本性所由，無所謂去，也無所謂來，畢竟是空寂的。』耳朵、鼻子、舌頭、身體，乃至名稱等，這二十五法，也是如此。『那時，世尊（佛陀）當要進入城中時，在虛空中，發出微妙的聲音，稱讚如來（佛陀），種種名號，讓大眾，生起信解之心。現在世上，人中的獅子（佛陀），名為摧伏魔軍的法王，如果有人聽到這個名號，就能降伏一切邪惡的勢力。現在世上，人中的獅子（佛陀），名為摧滅貪慾的法王，如果有人聽到這個名號，就能捨離一切貪慾。現在世上，人中的獅子（佛陀），名為摧滅瞋恚的法王，如果有人聽到這個名號，就能捨離一切瞋恚。現在世上，人中的獅子（佛陀），名為摧滅愚癡的法王，如果有人聽到這個名號，就能捨離一切愚癡。現在世上，人中的獅子（佛陀），名為摧滅憍慢的法王，如果有人聽到這個名號，就能摧滅一切憍慢。現在世上，人中的獅子（佛陀），名為摧滅忿恚的法王，』

【English Translation】 English version Countless Sutras (Buddhist scriptures), to enable all sentient beings, upon hearing what is spoken within, to believe and accept, and to generate joy in their hearts. At that time, when the World Honored One (Buddha) was about to enter the city, with his supernatural powers, in the empty space, he spoke thus: 『Knowing the end of the eye, even to the point of stillness (Nirvana), the nature of the eye, which has no coming and no going, is ultimately empty and still.』 The ears, nose, tongue, body, and even names, these twenty-five dharmas, are also like this. 『At that time, when the World Honored One (Buddha) was about to enter the city, in the empty space, he emitted a subtle sound, praising the Tathagata (Buddha), with various names, causing the great assembly to generate faith and understanding. Now in this world, the lion among men (Buddha), is named the Dharma King who subdues the armies of Mara (demon), if anyone hears this name, they will be able to subdue all evil forces. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys greed, if anyone hears this name, they will be able to abandon all greed. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys anger, if anyone hears this name, they will be able to abandon all anger. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys ignorance, if anyone hears this name, they will be able to abandon all ignorance. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys arrogance, if anyone hears this name, they will be able to destroy all arrogance. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys resentment,』

若有得聞，　　如是名者，　則能捨離，　　一切忿恚。　　今現在世，　人中師子，　　名為摧滅，　　嫉妒法王，　若有得聞，　　如是名者，　　則能捨離，　一切嫉妒。　　今現在世，　　人中師子，　名為摧滅，　　虛誑法王，　　若有得聞，　如是名者，　　則能捨離，　　一切虛誑。　今現在世，　　人中師子，　　名為摧滅，　諸見法王，　　若有得聞，　　如是名者，　則能捨離，　　一切諸見。　　今現在世，　人中師子，　　名為摧滅，　　戲論法王，　若有得聞，　　如是名者，　　則能捨離，　一切戲論。　　今現在世，　　人中師子，　名為正法，　　清凈法王，　　若有得聞，　如是名者，　　則能解了，　　清凈之法。　今現在世，　　人中師子，　　名為通達，　諸業法王，　　若有得聞，　　如是名者，　則能解了，　　一切諸業。　　今現在世，　人中師子，　　名為具足，　　神通法王，　若有得聞，　　如是名者，　　則能成就，　威德神通。　　今現在世，　　人中師子，　名為具足，　　諸度法王，　　若有得聞，　如是名者，　　則能成就，　　六波羅蜜。　今現在世，　　人中師子，　　名爲了達，　諸行法

【現代漢語翻譯】現代漢語譯本如果有人聽聞，這樣的名號，就能捨棄，一切的忿怒。如今在世，人中的獅子（指佛陀），名為摧滅，嫉妒的法王（指能摧毀嫉妒的佛陀）。如果有人聽聞，這樣的名號，就能捨棄，一切的嫉妒。如今在世，人中的獅子，名為摧滅，虛誑的法王（指能摧毀虛妄的佛陀）。如果有人聽聞，這樣的名號，就能捨棄，一切的虛誑。如今在世，人中的獅子，名為摧滅，諸見的法王（指能摧毀各種錯誤見解的佛陀）。如果有人聽聞，這樣的名號，就能捨棄，一切的諸見。如今在世，人中的獅子，名為摧滅，戲論的法王（指能摧毀戲論的佛陀）。如果有人聽聞，這樣的名號，就能捨棄，一切的戲論。如今在世，人中的獅子，名為正法，清凈的法王（指能帶來清凈正法的佛陀）。如果有人聽聞，這樣的名號，就能理解，清凈的法。如今在世，人中的獅子，名為通達，諸業的法王（指能通達一切業的佛陀）。如果有人聽聞，這樣的名號，就能理解，一切的諸業。如今在世，人中的獅子，名為具足，神通的法王（指具足神通的佛陀）。如果有人聽聞，這樣的名號，就能成就，威德神通。如今在世，人中的獅子，名為具足，諸度的法王（指具足各種度脫方法的佛陀）。如果有人聽聞，這樣的名號，就能成就，六波羅蜜（六種到達彼岸的方法）。如今在世，人中的獅子，名爲了達，諸行的法

【English Translation】 English version If one hears, such a name, then one can abandon, all anger. Now in this world, the lion among men (referring to the Buddha), is named the destroyer, the Dharma King of jealousy (referring to the Buddha who can destroy jealousy). If one hears, such a name, then one can abandon, all jealousy. Now in this world, the lion among men, is named the destroyer, the Dharma King of falsehood (referring to the Buddha who can destroy falsehood). If one hears, such a name, then one can abandon, all falsehood. Now in this world, the lion among men, is named the destroyer, the Dharma King of views (referring to the Buddha who can destroy all wrong views). If one hears, such a name, then one can abandon, all views. Now in this world, the lion among men, is named the destroyer, the Dharma King of idle talk (referring to the Buddha who can destroy idle talk). If one hears, such a name, then one can abandon, all idle talk. Now in this world, the lion among men, is named the Right Dharma, the pure Dharma King (referring to the Buddha who can bring pure and right Dharma). If one hears, such a name, then one can understand, the pure Dharma. Now in this world, the lion among men, is named the one who understands, the Dharma King of all actions (referring to the Buddha who understands all actions). If one hears, such a name, then one can understand, all actions. Now in this world, the lion among men, is named the one who possesses, the Dharma King of supernatural powers (referring to the Buddha who possesses supernatural powers). If one hears, such a name, then one can achieve, majestic supernatural powers. Now in this world, the lion among men, is named the one who possesses, the Dharma King of all perfections (referring to the Buddha who possesses all methods of liberation). If one hears, such a name, then one can achieve, the six paramitas (six methods to reach the other shore). Now in this world, the lion among men, is named the one who understands, the Dharma of all practices

王，　　若有得聞，　　如是名者，　則能了達，　　一切諸行。　　今現在世，　人中師子，　　名生清凈，　　光明總持，　若有得聞，　　如是名者，　　則能成就，　殊勝受生。　　今現在世，　　人中師子，　名色清凈，　　光明總持，　　若有得聞，　如是名者，　　則能成就，　　殊勝妙色。　今現在世，　　人中師子，　　名身清凈，　光明總持，　　若有得聞，　　如是名者，　則能成就，　　殊勝色身。　　今現在世，　人中師子，　　名性清凈，　　光明總持，　若有得聞，　　如是名者，　　則能成就，　殊勝種族。　　今現在世，　　人中師子，　名為名稱，　　光明總持，　　若有得聞，　如是名者，　　則能成就，　　廣大名稱。　今現在世，　　人中師子，　　名為佈施，　持戒忍辱，　　精進禪定，　　智慧總持，　若有得聞，　　如是名者，　　則能成就，　佈施持戒，　　乃至智慧，　　陀羅尼門。　今現在世，　　人中師子，　　名為成就，　空性法王，　　若有能持，　　如是名者，　則能演說，　　諸法空義。　　今現在世，　人中師子，　　名為成就，　　無我法王，　若有能持，　　如是名者，　　則能演說，

【現代漢語翻譯】現代漢語譯本大王，如果有人聽聞這樣的名號，就能通達一切諸行（一切現象）。現在世上，人中的獅子，名為生清凈（出生清凈），光明總持（以光明普照一切），如果有人聽聞這樣的名號，就能成就殊勝的受生（美好的投胎）。現在世上，人中的獅子，名為色清凈（形色清凈），光明總持，如果有人聽聞這樣的名號，就能成就殊勝的妙色（美好的容貌）。現在世上，人中的獅子，名為身清凈（身體清凈），光明總持，如果有人聽聞這樣的名號，就能成就殊勝的色身（美好的身體）。現在世上，人中的獅子，名為性清凈（本性清凈），光明總持，如果有人聽聞這樣的名號，就能成就殊勝的種族（高貴的出身）。現在世上，人中的獅子，名為名稱（名聲），光明總持，如果有人聽聞這樣的名號，就能成就廣大的名稱（美好的名聲）。現在世上，人中的獅子，名為佈施（慷慨施捨）、持戒（遵守戒律）、忍辱（忍受侮辱）、精進（努力修行）、禪定（專注冥想）、智慧（明辨是非），總持一切，如果有人聽聞這樣的名號，就能成就佈施、持戒，乃至智慧，陀羅尼門（總持一切法門的智慧）。現在世上，人中的獅子，名為成就空性法王（證悟空性的法王），如果有人能持誦這樣的名號，就能演說諸法空義（一切現象皆空的道理）。現在世上，人中的獅子，名為成就無我法王（證悟無我的法王），如果有人能持誦這樣的名號，就能演說

【English Translation】 English version King, if there are those who hear such a name, they will be able to understand all phenomena. In the present world, the lion among men, named 'Purity of Birth' (birth is pure), the 'Light that Holds All' (illuminating all with light), if there are those who hear such a name, they will be able to achieve a superior rebirth. In the present world, the lion among men, named 'Purity of Form' (form is pure), the 'Light that Holds All', if there are those who hear such a name, they will be able to achieve a superior beautiful form. In the present world, the lion among men, named 'Purity of Body' (body is pure), the 'Light that Holds All', if there are those who hear such a name, they will be able to achieve a superior physical body. In the present world, the lion among men, named 'Purity of Nature' (nature is pure), the 'Light that Holds All', if there are those who hear such a name, they will be able to achieve a superior lineage. In the present world, the lion among men, named 'Name' (reputation), the 'Light that Holds All', if there are those who hear such a name, they will be able to achieve a great reputation. In the present world, the lion among men, named 'Giving' (generosity), 'Morality' (observing precepts), 'Patience' (enduring insults), 'Diligence' (effort in practice), 'Meditation' (focused contemplation), 'Wisdom' (discernment), the 'Holder of All', if there are those who hear such a name, they will be able to achieve giving, morality, and even wisdom, the 'Dharani Gate' (wisdom that holds all teachings). In the present world, the lion among men, named 'Accomplishment of the King of Emptiness' (realizing the king of emptiness), if there are those who can uphold such a name, they will be able to expound the meaning of emptiness of all phenomena. In the present world, the lion among men, named 'Accomplishment of the King of No-Self' (realizing the king of no-self), if there are those who can uphold such a name, they will be able to expound

無生滅義。　　今現在世，　　人中師子，　名眼清凈，　　總持法王，　　若有能持，　如是名者，　　則能演說，　　眼盡邊義。　耳鼻舌身，　　乃至名等，　　二十五法，　並華鬘香，　　燈傘衣服，　　悉皆如是。

大寶積經卷第三十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十四

唐天竺三藏菩提流志譯出現光明會第十一之五

「爾時世尊，　　當入城時，　　以不思議，　神通之力，　　于虛空中，　　出微妙聲，　演說種種，　　陀羅尼行，　　令諸大眾，　聞如是言。　　是陀羅尼，　　于眼盡邊，　生邊邊際，　　寂靜流轉，　　乃至寂滅，　如是諸法，　　皆能通達，　　究竟安住。　以佈施力，　　究竟攝取，　　以持戒力，　究竟成就，　　以忍辱力，　　究竟莊嚴，　以精進力，　　究竟發起，　　以智慧力，　究竟宣說。　　離諸文字，　　語言音聲，　乃至色心，　　究竟清凈。　　有漏無漏，　若義若利，　　皆悉空寂，　　究竟清凈。　亦不依止，　　一切諸有，　　究竟安住，　總持三昧。　　無去無來，　　非善不善，　乃至無記，　　自利利他，　　如是諸相，　究竟清

【現代漢語翻譯】現代漢語譯本無生無滅的真諦。如今在世間，人中的獅子（指佛陀），名為眼清凈（指佛陀的智慧之眼），總持一切法的法王（指佛陀），若有人能受持，這樣的名號，就能演說，眼界盡頭的真義。耳、鼻、舌、身，乃至名號等，這二十五種法，以及花鬘、香、燈、傘、衣服，都應如此理解。

《大寶積經》卷第三十三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第三十四

唐天竺三藏菩提流志譯《出現光明會》第十一之五

『那時，世尊（指佛陀），當進入城市時，以不可思議的，神通之力，在虛空中，發出微妙的聲音，演說種種，陀羅尼（總持）的修行，令一切大眾，聽到這樣的話語。這陀羅尼，在眼界盡頭，生起與邊際，寂靜地流轉，乃至寂滅，像這樣的諸法，都能通達，究竟安住。以佈施的力量，究竟地攝取，以持戒的力量，究竟地成就，以忍辱的力量，究竟地莊嚴，以精進的力量，究竟地發起，以智慧的力量，究竟地宣說。遠離一切文字，語言音聲，乃至色心，究竟清凈。有漏無漏，無論是義理還是利益，都完全空寂，究竟清凈。也不依止，一切諸有（三界），究竟安住，總持三昧（禪定）。無去無來，非善非不善，乃至無記（非善非惡），自利利他，像這樣的諸相，究竟清凈。』

【English Translation】 English version The meaning of no birth and no death. Now in this world, The lion among men (referring to the Buddha), Named 'Eye of Purity' (referring to the Buddha's eye of wisdom), The Dharma King who upholds all Dharmas (referring to the Buddha), If anyone can uphold, Such a name, Then they can expound, The true meaning of the end of the eye realm. Ear, nose, tongue, body, And even names, etc., These twenty-five dharmas, As well as flower garlands, incense, Lamps, umbrellas, and clothing, All should be understood in this way.

The Great Treasure Trove Sutra, Volume 33 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 34

Translated by Tripitaka Bodhiruci of Tang India, Chapter 11, Section 5 of 'The Appearance of Light'

'At that time, the World Honored One (referring to the Buddha), When entering the city, With inconceivable, Supernatural power, In the empty space, Emitted a subtle sound, Expounding various, Practices of Dharani (mantras), Causing all the assembly, To hear these words. This Dharani, At the end of the eye realm, Arising and at the boundary, Silently flowing, Even to extinction, Such dharmas, Can all be understood, And ultimately abide. With the power of giving, Ultimately taking hold, With the power of upholding precepts, Ultimately accomplishing, With the power of patience, Ultimately adorning, With the power of diligence, Ultimately initiating, With the power of wisdom, Ultimately proclaiming. Away from all words, Language and sounds, Even form and mind, Ultimately pure. With outflows and without outflows, Whether meaning or benefit, All are completely empty and still, Ultimately pure. Also not relying on, All existences (the three realms), Ultimately abiding, In the Samadhi (meditation) of upholding all. No going, no coming, Neither good nor not good, Even neutral (neither good nor bad), Self-benefit and benefiting others, Such characteristics, Ultimately pure.'

凈。　　亦不安住，　　自在威德，　聲聞凡夫，　　諸佛之法，　　亦不安住，　于眼盡邊，　　生邊邊際，　　乃至寂滅，　如是諸行，　　究竟寂靜。　　若生不生，　是苦是樂，　　稱讚譭謗，　　皆悉舍離。　究竟清凈，　　究竟照明，　　空陀羅尼，　之所解了，　　此即住佛，　　所行之處，　此即住佛，　　遊戲之處，　　此即安住，　諸佛神通，　　此即安住，　　諸佛智慧。　安住如是，　　眼盡邊力，　　安住如是，　眼生邊力，　　安住如是，　　眼邊際力，　乃至安住，　　寂滅之力，　　耳鼻舌身，　乃至名等，　　二十五法，　　亦復如是。　是陀羅尼，　　成就如來，　　殊勝之力。　是陀羅尼，　　成就如是，　　威德之力。　入諸如來，　　一切行處，　　住諸如來，　一切境界。　　令諸世間，　　于修羅眾，　離堅固心，　　住梵天行，　　能令無量，　百千夜叉，　　及鳩槃荼，　　皆生歡喜。　亦令無量，　　乾闥婆眾，　　並諸羅剎，　愛樂調伏。　　假使梵眾，　　以妙音聲，　于其句義，　　不能宣說，　　非諸心法，　之所計度，　　亦非心法，　　之所受持。　是陀羅尼，　　非眼所得，　　是陀羅尼，

【現代漢語翻譯】現代漢語譯本清凈的境界，也不執著於此，擁有自在的威德。無論是聲聞（sravaka，聽聞佛法而修行的弟子）凡夫，還是諸佛的教法，都不應執著。對於眼睛的盡頭，眼睛的生起之處，乃至寂滅的境界，所有這些現象，都應視為究竟的寂靜。無論是生還是不生，是苦還是樂，是稱讚還是譭謗，都應全部捨棄。達到究竟的清凈，究竟的明照，通過空陀羅尼（sunya dharani，空性的總持法門）的理解，這就是諸佛所安住和修行的地方。這就是諸佛遊戲神通的地方，這就是諸佛安住神通和智慧的地方。安住于這樣的境界，擁有眼睛盡頭的力量，安住于這樣的境界，擁有眼睛生起的力量，安住于這樣的境界，擁有眼睛邊際的力量，乃至安住于寂滅的力量。耳朵、鼻子、舌頭、身體，乃至名相等二十五法，也都是如此。這個陀羅尼（dharani，總持）成就瞭如來（tathagata，佛的稱號）殊勝的力量。這個陀羅尼成就了這樣的威德之力。進入諸如來的一切行處，安住于諸如來的一切境界。使世間眾生，對於修羅（asura，一種好戰的神）眾生，不再有堅固的執著，安住于梵天（brahma，色界天）的修行。能使無量百千的夜叉（yaksa，一種守護神）和鳩槃荼（kumbhanda，一種鬼神）都生起歡喜心。也能使無量的乾闥婆（gandharva，一種天神）眾，以及諸羅剎（raksasa，一種惡鬼）愛樂調伏。即使梵天眾以美妙的聲音，也不能完全宣說這個陀羅尼的句義，它不是心法所能思量計度的，也不是心法所能受持的。這個陀羅尼，不是眼睛所能得到的，這個陀羅尼，

【English Translation】 English version Being pure, one does not dwell on it, possessing free and majestic power. Neither sravakas (disciples who hear and practice the Dharma), ordinary beings, nor the teachings of all Buddhas should be clung to. Regarding the end of the eye, the arising of the eye, and even the state of cessation, all these phenomena should be seen as ultimate tranquility. Whether it is birth or non-birth, suffering or joy, praise or blame, all should be relinquished. Attaining ultimate purity, ultimate illumination, through the understanding of the sunya dharani (the mantra of emptiness), this is where the Buddhas dwell and practice. This is where the Buddhas play with their spiritual powers, this is where the Buddhas dwell in their spiritual powers and wisdom. Dwelling in such a state, possessing the power of the end of the eye, dwelling in such a state, possessing the power of the arising of the eye, dwelling in such a state, possessing the power of the boundary of the eye, and even dwelling in the power of cessation. The ear, nose, tongue, body, and even the twenty-five dharmas such as name, are all the same. This dharani (mantra) accomplishes the supreme power of the Tathagata (the Buddha). This dharani accomplishes such majestic power. Entering all the practices of the Tathagatas, dwelling in all the realms of the Tathagatas. Enabling sentient beings in the world to be free from firm attachments to the asuras (a type of warring deity), and to dwell in the practice of Brahma (a celestial being). It can cause countless hundreds of thousands of yakshas (a type of guardian deity) and kumbhandas (a type of demon) to rejoice. It can also cause countless gandharvas (a type of celestial musician), and rakshasas (a type of demon) to love and be tamed. Even if the Brahma assembly uses beautiful sounds, they cannot fully explain the meaning of this dharani. It is not something that can be measured by mental dharmas, nor can it be held by mental dharmas. This dharani cannot be obtained by the eye, this dharani,

亦不至身，　　是陀羅尼，　　非眼所得，　亦不至於，　　眼所行處。　　耳鼻舌身，　乃至名等，　　二十五法，　　亦復如是。　又說于眼，　　盡邊生邊，　　邊際流轉，　乃至寂滅，　　無我無人、　　眾生壽者，　乃至無有，　　補特伽羅。　　無相無為，　不來不去，　　如是等相，　　皆悉了知。　又說了知，　　法性之眼。　　又說了知，　法成就眼，　　智眼慧眼、　　梵眼天眼。　梵生得眼，　　天生得眼，　　梵異熟眼，　天異熟眼，　　梵因生眼，　　天因生眼，　天神變眼，　　天精進眼，　　下劣生眼，　殊勝生眼，　　舍離閻羅，　　世間之眼，　龍夜叉眼，　　鳩槃荼眼，　　熱惱之眼，　非熱惱眼，　　清凈之眼，　　非清凈眼，　廣狹之眼，　　聲聞乘眼，　　禪定之眼，　三摩地眼，　　境界之眼，　　想出生眼，　貪出生眼，　　貪舍離眼，　　從因生眼，　非因生眼，　　相應之眼，　　不相應眼，　依門生眼，　　非門生眼，　　因緣生眼，　因門生眼，　　非肉成眼，　　智清凈眼，　無所有眼，　　不可得眼。　　耳鼻舌身，　乃至名等，　　二十五法，　　亦復如是。　爾時世尊，　　于虛空中，　　復出

【現代漢語翻譯】現代漢語譯本它不執著于身體，這是一種陀羅尼（dharani，總持），不是眼睛所能看到的，也不存在於眼睛所能觸及的地方。耳朵、鼻子、舌頭、身體，乃至名稱等二十五種法，也都是如此。又說關於眼睛，從其終結到產生，在邊際流轉，乃至寂滅，其中沒有我、沒有人、眾生、壽者，乃至沒有補特伽羅（pudgala，補特伽羅，意為「人」或「個體」）。它是無相無為的，不來不去，像這樣的種種相狀，都應完全瞭解。又說了知法性的眼睛。又說了知法成就的眼睛，智慧之眼，慧眼，梵眼（brahma-cakṣus，梵天之眼），天眼（divya-cakṣus，天人之眼）。梵天所生的眼睛，天人所生的眼睛，梵天異熟果報的眼睛，天人異熟果報的眼睛，梵天因緣所生的眼睛，天人因緣所生的眼睛，天神變化之眼，天人精進之眼，下劣眾生所生的眼睛，殊勝眾生所生的眼睛，舍離閻羅（Yama，地獄之主）的眼睛，世間的眼睛，龍（naga）夜叉（yaksa）的眼睛，鳩槃荼（kumbhanda）的眼睛，熱惱的眼睛，非熱惱的眼睛，清凈的眼睛，非清凈的眼睛，廣大的眼睛，狹小的眼睛，聲聞乘（sravaka-yana）的眼睛，禪定之眼，三摩地（samadhi）之眼，境界之眼，從想而生的眼睛，從貪慾而生的眼睛，舍離貪慾的眼睛，從因緣而生的眼睛，非因緣而生的眼睛，相應的眼睛，不相應的眼睛，依門而生的眼睛，非門而生的眼睛，因緣所生的眼睛，因門所生的眼睛，非肉體所成的眼睛，智慧清凈的眼睛，無所有的眼睛，不可得的眼睛。耳朵、鼻子、舌頭、身體，乃至名稱等二十五種法，也都是如此。那時，世尊在虛空中，又發出聲音。

【English Translation】 English version It does not adhere to the body; this is a dharani (a mnemonic device, a type of mantra), not something that can be perceived by the eye, nor does it exist where the eye can reach. The ear, nose, tongue, body, and even names, these twenty-five dharmas (elements of existence), are all like this. Furthermore, it is said that regarding the eye, from its cessation to its arising, it flows at the edges, even to nirvana (extinction), wherein there is no self, no person, no sentient being, no life-span, and not even a pudgala (person or individual). It is without characteristics and without action, neither coming nor going; all such aspects should be fully understood. It is also said to know the eye of the nature of dharma. It is also said to know the eye of dharma accomplishment, the eye of wisdom, the eye of insight, the Brahma-eye (the eye of Brahma), the deva-eye (the eye of the gods). The eye born of Brahma, the eye born of the gods, the eye of the result of Brahma's karma, the eye of the result of the gods' karma, the eye born of the causes of Brahma, the eye born of the causes of the gods, the eye of the gods' transformation, the eye of the gods' diligence, the eye born of inferior beings, the eye born of superior beings, the eye that has abandoned Yama (the lord of death), the worldly eye, the eye of nagas (serpents), the eye of yakshas (nature spirits), the eye of kumbhandas (a type of demon), the eye of affliction, the eye of non-affliction, the pure eye, the impure eye, the vast eye, the narrow eye, the eye of the sravaka-yana (the vehicle of the hearers), the eye of dhyana (meditation), the eye of samadhi (concentration), the eye of the realm, the eye born of thought, the eye born of desire, the eye that has abandoned desire, the eye born of causes, the eye not born of causes, the corresponding eye, the non-corresponding eye, the eye born of a gate, the eye not born of a gate, the eye born of conditions, the eye born of a causal gate, the eye not made of flesh, the eye of pure wisdom, the eye of nothingness, the eye that cannot be obtained. The ear, nose, tongue, body, and even names, these twenty-five dharmas, are all like this. At that time, the World Honored One, in the empty space, again emitted a sound.

無量，　微妙音聲，　　演說殊勝，　　陀羅尼法。　皆是如來，　　之所變化。　　陀羅尼曰：

「呬麗(一)　么麗么麗(二)　賜(上)弟(三)　伊(去)泥(四)　弭(上)泥(五)　句路爾庾(二合)(六)　句路爾庾(二合)(七)　句麗(八)　么麗(九)　句拏(上)帝(十)　阿啰(二合)藝(十一)　阿呬麗(十二)　弭弭麗帝(十三)　素弭麗(十四)　弭麗弭麗(十五)　棄比麗(十六)　阿比麗(十七)　素帝替(十八)　馱奶(十九)　么奶(二十)　伽(上)(二十一)　伽(上)唎帝(二十二)　素伽(上)𠾆(二十三)　缽唎(二合)野然曩泥(二十四)　阿努盧弭計(上)(二十五)　微𡀔迷(去)(二十六)　素婆涅里(二合)世(二十七)　阿施唎麗(二十八)　薩么缽啰(二合)本帝(二十九)　缽啰尾醯(三十)　陀羅尼(三十一)　底瑟恥呵(三十二)　素底(引)阿替(三十三)　步攘伽(上)伽曩(三十四)　躬(去)盤拏(三十五)　嚩娑(引)嚩曩(三十六)　播唎妒(引)里野(二合)寧(三十七)　缽唎伽(上)拏寧(三十八)　么曩娑(三十九)　素路指多(四十)　缽那(四十一)　惡察啰(四十二)　阿毗羅(引)比野(二合)(四

【現代漢語翻譯】現代漢語譯本無量（不可計數），微妙的音聲，演說殊勝的陀羅尼法（總持法門）。這些都是如來（佛）所變化出來的。陀羅尼（總持）的內容是：『呬麗(hili)（一），么麗么麗(mali mali)（二），賜弟(cidi)（三），伊泥(yini)（四），弭泥(mini)（五），句路爾庾(kuluryu)（六），句路爾庾(kuluryu)（七），句麗(kuli)（八），么麗(mali)（九），句拏帝(kunadi)（十），阿啰藝(arayi)（十一），阿呬麗(ahili)（十二），弭弭麗帝(mimiliti)（十三），素弭麗(sumili)（十四），弭麗弭麗(mili mili)（十五），棄比麗(kibili)（十六），阿比麗(abili)（十七），素帝替(sutiti)（十八），馱奶(dhanai)（十九），么奶(manai)（二十），伽(ga)（二十一），伽唎帝(gariti)（二十二），素伽𠾆(sugahe)（二十三），缽唎野然曩泥(pariyananandi)（二十四），阿努盧弭計(anulumiki)（二十五），微𡀔迷(vimei)（二十六），素婆涅里世(subhanerise)（二十七），阿施唎麗(asirili)（二十八），薩么缽啰本帝(samaprapanti)（二十九），缽啰尾醯(pravihi)（三十），陀羅尼(tuoluoni)（三十一），底瑟恥呵(tisichiha)（三十二），素底阿替(sutiati)（三十三），步攘伽伽曩(bujanggagana)（三十四），躬盤拏(gongbanda)（三十五），嚩娑嚩曩(vasavana)（三十六），播唎妒里野寧(parituliyaning)（三十七），缽唎伽拏寧(parigananing)（三十八），么曩娑(manasa)（三十九），素路指多(suluzhidu)（四十），缽那(banna)（四十一），惡察啰(ecala)（四十二），阿毗羅比野(abilapiya)（四十三）。』

【English Translation】 English version Immeasurable, Subtle sounds, expounding the supreme Dharani (mantra) teachings. All these are transformations of the Tathagata (Buddha). The Dharani (mantra) says: 'hili (1), mali mali (2), cidi (3), yini (4), mini (5), kuluryu (6), kuluryu (7), kuli (8), mali (9), kunadi (10), arayi (11), ahili (12), mimiliti (13), sumili (14), mili mili (15), kibili (16), abili (17), sutiti (18), dhanai (19), manai (20), ga (21), gariti (22), sugahe (23), pariyanandi (24), anulumiki (25), vimei (26), subhanerise (27), asirili (28), samaprapanti (29), pravihi (30), tuoluoni (31), tisichiha (32), sutiati (33), bujanggagana (34), gongbanda (35), vasavana (36), parituliyaning (37), parigananing (38), manasa (39), suluzhidu (40), banna (41), ecala (42), abilapiya (43).'

十三)　缽啰(二合)底瑟咤訶(四十四)　陀羅尼(四十五)　阿(引)耳多(四十六)　虞泥(去)毗(四十七)

「如是陀羅尼，　　諸佛之所得，　具足大威神，　　智慧無邊量。　遠離於執著，　　念處悉清凈，　無色無去來，　　非方及方所。　無相離言說，　　超過諸戲論，　菩薩勤修習，　　究竟得清涼。　假使以百千，　　那由他偈頌，　演說於一句，　　不能得其邊。　眾聖之所贊，　　清凈無染著，　一切諸眾會，　　皆悉生尊重。　如是陀羅尼，　　善法威神力，　能摧滅煩惱，　　令得於勝利。　功德及智慧，　　廣大猶如海，　成就忍辱力，　　其心安不動。　菩薩常修習，　　智者所稱歎，　舍離於貧窮，　　當獲大財寶。　如是陀羅尼，　　增長諸功德，　常以空性等，　　真實句莊嚴，　以舍于文字，　　名之為空性，　以舍於心識，　　名之為法性。　如是陀羅尼，　　離垢常清凈，　安住于實智，　　現種種饒益，　令諸眾生等，　　歡喜發凈心。　無量夜叉眾，　　及於鳩槃荼，　如是眾鬼王，　　亦生大歡喜。　如是陀羅尼，　　寂靜無戲論，　愛樂於眾生，　　普皆與安樂。　于多百千劫，　　常在於諸趣

【現代漢語翻譯】現代漢語譯本缽啰(二合)底瑟咤訶（pratiṣṭhāha，安住）陀羅尼（dhāraṇī，總持）阿（ā，啊）耳多（ardha，半）虞泥（gone，已去）毗（bhi，與）。

『這樣的陀羅尼，是諸佛所證得的，具足大威神力，智慧無邊無量。遠離一切執著，念處都清凈，無色相，無來去，不屬於任何方位和場所。無形相，超越言語，超越一切戲論，菩薩勤奮修習，最終獲得清涼自在。假使用百千那由他（nayuta，數量單位，意為億）偈頌，來演說這一句陀羅尼，也不能窮盡它的含義。是眾聖者所讚歎的，清凈無染著，一切與會大眾，都生起恭敬之心。這樣的陀羅尼，具有善法的威神力，能夠摧毀煩惱，使人獲得勝利。功德和智慧，廣大猶如大海，成就忍辱的力量，內心安穩不動搖。菩薩常常修習，是智者所稱讚的，舍離貧窮困苦，將獲得大財富。這樣的陀羅尼，能增長各種功德，常常以空性等真實之理來莊嚴，捨棄對文字的執著，稱之為『空性』，捨棄對心識的執著，稱之為『法性』。這樣的陀羅尼，遠離垢染，常保清凈，安住于真實的智慧，展現種種利益，使一切眾生，歡喜發起清凈之心。無量的夜叉（yakṣa，一種鬼神）眾，以及鳩槃荼（kumbhāṇḍa，一種鬼神），這些鬼王，也都生起大歡喜。這樣的陀羅尼，寂靜無戲論，愛護一切眾生，普遍給予安樂。在多百千劫中，常在諸道輪迴。』

【English Translation】 English version Pratiṣṭhāha (abiding) dhāraṇī (mantra) ā (ah) ardha (half) gone (gone) bhi (with).

'Such is the dhāraṇī, attained by all Buddhas, Possessing great majestic power, wisdom boundless and immeasurable. Far from all attachments, the mindfulness is completely pure, Without form, without coming or going, not belonging to any direction or place. Without appearance, beyond words, surpassing all fabrications, Bodhisattvas diligently cultivate it, ultimately attaining coolness and freedom. Even if using hundreds of thousands of nayutas (a unit of number, meaning billions) of verses, To expound on this one phrase, one cannot exhaust its meaning. It is praised by all sages, pure and without defilement, All the assembled masses, all give rise to respect. Such is the dhāraṇī, with the majestic power of good dharma, Able to destroy afflictions, enabling one to attain victory. Merit and wisdom, vast like the ocean, Achieving the power of patience, the mind is stable and unmoving. Bodhisattvas often cultivate it, it is praised by the wise, Leaving behind poverty and suffering, one will obtain great wealth. Such is the dhāraṇī, able to increase all merits, Often adorned with the truth of emptiness and so on, Relinquishing attachment to words, it is called 'emptiness', Relinquishing attachment to consciousness, it is called 'dharma nature'. Such is the dhāraṇī, free from defilement, always pure, Abiding in true wisdom, manifesting various benefits, Enabling all sentient beings, to joyfully give rise to pure minds. Countless yakṣas (a type of spirit) and kumbhāṇḍas (a type of spirit), These ghost kings, also give rise to great joy. Such is the dhāraṇī, peaceful and without fabrications, Loving all sentient beings, universally giving them peace and happiness. For many hundreds of thousands of kalpas, it is always in the various realms of existence.'

，　作無量利益，　　清凈無所染。　或以百千偈，　　演說甘露法，　令無量眾生，　　皆生大歡喜。　往昔無量佛，　　以清凈意樂，　於是陀羅尼，　　常思惟法性。　釋梵諸天眾、　　龍王阿修羅，　聞此陀羅尼，　　心生大歡喜。　如是陀羅尼，　　所經諸國土，　常無有災難，　　病苦及憂惱。　一切諸眾生，　　各各皆欣樂，　愿此陀羅尼，　　常住於我心。　如是陀羅尼，　　隨所在身心，　喉腭及唇舌，　　生無量功德。　若能常受持，　　獲無量功德，　利益多眾生，　　皆令得歡喜。　如是陀羅尼，　　舍離諸過惡，　演說微妙法，　　得無盡辯才。　令百千眾生，　　皆斷除疑惑，　摧破諸憍慢，　　獲無量功德。　如是陀羅尼，　　甚深微密法，　智者常思惟，　　勇猛勤修習。　被于智慧甲，　　摧滅諸煩惱，　增長功德已，　　愛樂無厭足。　如是陀羅尼，　　具廣大名稱，　能了盡無盡，　　生邊無生邊。　以如是智慧，　　種種自莊嚴，　百千諸如來，　　尊重而供養。　如是陀羅尼，　　明行為兩足，　依止於勝定，　　趣向菩提道，　隨順於止觀，　　通達無漏慧。　以凈信根力，　　成就於二手，　以

【現代漢語翻譯】現代漢語譯本創造無量的利益，清凈而不受污染。或者用成百上千的偈頌，宣說甘露妙法，使無量眾生，都生起大歡喜。往昔無量的佛，以清凈的意樂，對於這個陀羅尼（Dharani，總持，真言），常常思惟法性（Dharmata，諸法實相）。帝釋（Śakra，天帝）、梵天（Brahmā，色界初禪天之主）諸天眾、龍王（Nāgarāja，龍族之王）阿修羅（Asura，非天），聽到這個陀羅尼，心中生起大歡喜。這個陀羅尼，所經過的各個國土，常常沒有災難，病苦以及憂愁煩惱。一切眾生，各自都感到欣悅快樂，愿這個陀羅尼，常住在我的心中。這個陀羅尼，隨著所在的身心，在喉嚨、上顎以及嘴唇、舌頭，產生無量的功德。如果能夠常常受持，獲得無量的功德，利益眾多的眾生，都讓他們得到歡喜。這個陀羅尼，舍離各種過失和惡行，宣說微妙的佛法，得到無盡的辯才。使成百上千的眾生，都斷除疑惑，摧毀各種驕慢，獲得無量的功德。這個陀羅尼，是甚深微妙的佛法，有智慧的人常常思惟，勇猛精進地修習。披上智慧的鎧甲，摧滅各種煩惱，增長功德之後，愛樂而沒有厭足。這個陀羅尼，具有廣大的名聲，能夠了知盡與無盡，生邊與無生邊。以這樣的智慧，種種地自我莊嚴，受到成百上千的如來（Tathāgata，佛的稱號）尊重和供養。這個陀羅尼，以明（Vidya，智慧）和行（Carana，實踐）為兩足，依止於殊勝的禪定，趣向菩提（Bodhi，覺悟）之道，隨順於止（Śamatha，止息妄念）和觀（Vipassanā，如實觀察），通達無漏的智慧。以清凈的信根之力，成就於雙手，

【English Translation】 English version Creating immeasurable benefits, pure and unblemished. Or with hundreds and thousands of verses, expounding the nectar-like Dharma, Causing immeasurable beings to all generate great joy. The immeasurable Buddhas of the past, with pure intention, Regarding this Dharani (a sacred utterance or spell), constantly contemplate the nature of Dharma (Dharmata, the true nature of all things). Śakra (the king of gods), Brahmā (the creator god), the heavenly hosts, Nāgarāja (dragon kings), and Asuras (demigods), Hearing this Dharani, their hearts generate great joy. This Dharani, in all the lands it passes through, There are always no disasters, sickness, or worries and afflictions. All beings, each and every one, feel delighted and joyful, May this Dharani, always reside in my heart. This Dharani, along with the body and mind where it resides, In the throat, palate, and lips, tongue, generates immeasurable merits. If one can constantly uphold it, one obtains immeasurable merits, Benefiting many beings, causing them all to attain joy. This Dharani, abandons all faults and evils, Expounds the subtle Dharma, attaining inexhaustible eloquence. Causing hundreds and thousands of beings, to all dispel doubts, Crushing all arrogance, obtaining immeasurable merits. This Dharani, is a profound and subtle Dharma, The wise constantly contemplate it, courageously and diligently practice it. Donning the armor of wisdom, destroying all afflictions, Having increased merits, loving it without satiety. This Dharani, possesses a vast reputation, Able to understand the finite and infinite, the beginning and the non-beginning. With such wisdom, adorning oneself in various ways, Being respected and venerated by hundreds and thousands of Tathāgatas (Buddhas). This Dharani, takes wisdom (Vidya) and practice (Carana) as its two feet, Relying on superior Samadhi (meditative absorption), proceeding towards the path of Bodhi (enlightenment), Conforming to Śamatha (calm abiding) and Vipassanā (insight), penetrating unconditioned wisdom. With the power of pure faith, accomplishing the two hands,

精進忍辱，　　成就於兩乳，　智慧波羅蜜，　　而為其頂相，　修多羅為線，　　貫穿四辯鬘。　往昔所修行，　　種種諸功德，　及無量譬喻，　　一切悉莊嚴。　如是陀羅尼，　　具無量功德，　于眼前後際，　　盡邊無盡邊。　若生若無生，　　邊際非邊際，　寂靜不寂靜，　　流轉非流轉。　無有及無起，　　寂滅並無我，　無人無壽者，　　乃至無眾生。　如是無量門，　　一切皆解了。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　如上所稱歎，　　微妙陀羅尼，　寂靜勝功德，　　諸佛之境界。　陀羅尼實義，　　非文字詮表，　隨順於世間，　　但以假名說。」

爾時世尊與諸大眾到童子家，敷座而坐。是時月光童子知佛坐已，躬自赍持微妙供具，奉獻如來及諸大眾，其供純以禪定福德殊勝善根不思議力之所成熟。如是施時亦不為己，普令一切無量眾生，發趣菩提獲大善利，其供周遍皆悉充足。

爾時世尊飯食已訖，于眾會中告月光童子言：「童子！若善男子善女人等，住大乘者行施資糧，有八十種殊勝功德。云何八十？所謂成熟眾生善言攝受，妙相圓滿，諸根無缺，舍離生死，證於涅槃，盡諸結使，得勝自在，具足功德，

【現代漢語翻譯】現代漢語譯本精進和忍辱，如同身體的兩乳般重要，智慧波羅蜜（prajna paramita，意為通過智慧到達彼岸）如同頭頂的裝飾，修多羅（sutra，佛經）如同線，貫穿四種辯才的華鬘（mala，花環）。過去所修行的，種種功德，以及無量的譬喻，一切都用來莊嚴自身。這樣的陀羅尼（dharani，總持，咒語），具有無量的功德，在眼前和未來，盡頭和無盡頭。有生和無生，邊際和非邊際，寂靜和不寂靜，流轉和非流轉。無有和無起，寂滅和無我，無人和無壽者，乃至無眾生。像這樣無量的法門，一切都通達瞭解。耳、鼻、舌、身、心，六塵（色、聲、香、味、觸、法）和四大（地、水、火、風），乃至世間生滅的名相，一切都是如此。如上所稱讚的，微妙的陀羅尼，寂靜殊勝的功德，是諸佛的境界。陀羅尼的真實意義，不是文字所能表達的，只是隨順世間的說法，用假名來描述。

那時，世尊和大眾來到童子家，鋪設座位坐下。這時，月光童子知道佛已坐定，親自拿著精美的供品，供養如來和大眾，這些供品純粹是以禪定、福德和殊勝善根不可思議的力量所成就的。在佈施時，他也不是爲了自己，而是爲了讓一切無量眾生，發起菩提心，獲得大利益，他的供養周遍，一切都充足。

那時，世尊用飯完畢，在眾會中告訴月光童子說：『童子！如果善男子、善女人等，住在大乘（Mahayana，佛教的一個主要流派）中修行佈施資糧，有八十種殊勝的功德。哪八十種呢？就是成熟眾生，善言攝受，妙相圓滿，諸根無缺，舍離生死，證於涅槃（Nirvana，佛教的最高境界），斷盡所有煩惱，得到殊勝的自在，具足功德，』

【English Translation】 English version Diligence and patience, are like the two breasts of the body, The prajna paramita (perfection of wisdom) is like the ornament on the top of the head, The sutras (Buddhist scriptures) are like threads, stringing together the garlands of the four kinds of eloquence. The various merits that were practiced in the past, And the immeasurable metaphors, all are used to adorn oneself. Such a dharani (a type of Buddhist mantra), possesses immeasurable merits, In the present and the future, the end and the endless. Being born and not being born, the boundary and the non-boundary, Tranquility and non-tranquility, transmigration and non-transmigration. Non-existence and non-arising, extinction and non-self, No person and no life-span, and even no sentient beings. Like this, immeasurable dharma doors, all are understood and comprehended. The ears, nose, tongue, body, and mind, the six sense objects (form, sound, smell, taste, touch, and dharma) and the four great elements (earth, water, fire, and wind), And even the names of worldly arising and ceasing, all are like this. As praised above, the subtle dharani, The tranquil and supreme merits, are the realm of all Buddhas. The true meaning of the dharani, cannot be expressed by words, It merely follows the worldly way of speaking, using provisional names to describe it.

At that time, the World Honored One and the assembly arrived at the house of the youth, and sat down on the seats that were laid out. At this time, the youth Moonlight, knowing that the Buddha had sat down, personally brought forth exquisite offerings, and presented them to the Tathagata and the assembly. These offerings were purely accomplished by the inconceivable power of samadhi (meditative concentration), merit, and supreme good roots. When giving, he was not doing it for himself, but rather to enable all immeasurable sentient beings to arouse the Bodhi mind and obtain great benefits. His offerings were all-encompassing and completely sufficient.

At that time, after the World Honored One had finished his meal, he said to the youth Moonlight in the assembly: 'Youth! If good men and good women, who abide in the Mahayana (the Great Vehicle) and practice the accumulation of the resources of giving, have eighty kinds of supreme merits. What are the eighty? They are: maturing sentient beings, being well-spoken and receptive, having perfect features, having complete faculties, abandoning birth and death, attaining Nirvana (the ultimate state of liberation), exhausting all afflictions, obtaining supreme freedom, and possessing all merits,'

莊嚴佛土，眷屬清凈，有大威德，具足智慧，成就最上殊勝之行，圓滿無上無等等行，除滅習氣，增長如來一切智行，身及舍利為諸世間聲聞緣覺之所供養，摧破惡人，能令人王、天、龍、夜叉、阿修羅王、迦樓羅王及梵天王皆生清信，有大威德，宣說契經、應頌、受記、自說、諷誦、譬喻、因緣、本事、本生、方廣、希法乃至論義，受持演說心無懈惓，於法無吝，安住佛道，世界最勝，名色清凈，證於法身，得無所畏，成就福德，蔽諸外道，具善人法，舍惡人行，信福智因，和合佛法，降伏眾魔，于佛所說安樂之法無有疑惑，摧破惡欲，具大威德，修菩薩行，得勝神通，舍離生死，成就眾生，贊無邊行，攝受功德，慰喻眾生，受用法樂，修行惠施，入大智門，住于暖法，種性決定，修行法忍，安住佛道。童子！若善男子善女人等修施資糧，具足成就是八十種殊勝功德。」

爾時世尊復說偈言：

「大智諸菩薩，　　具足施資糧，　勝利有八十，　　我今已略說。　復有諸功德，　　無量難思議，　皆從佈施生，　　今當少宣說。　汝以平等施，　　普遍於大會，　如是施資糧，　　智者應修習。　此施能積集，　　福聚不思議，　相好莊嚴身，　　一切皆圓滿。　生處及種族，　　國土若

【現代漢語翻譯】現代漢語譯本佛土莊嚴，眷屬清凈，具有大威德，具足智慧，成就最上殊勝的修行，圓滿無上無等等的修行，去除習氣，增長如來的一切智慧修行，身軀和舍利被世間的聲聞（śrāvaka，聽聞佛陀教誨而修行的人）和緣覺（pratyekabuddha，靠自己領悟佛法的人）所供養，摧毀惡人，能使國王、天、龍、夜叉（yakṣa，一種守護神）、阿修羅王（asura，一種好戰的神）、迦樓羅王（garuḍa，一種金翅鳥神）以及梵天王（brahmā，印度教的創造神）都生起清凈的信仰，具有大威德，宣說契經（sūtra，佛陀的教誨）、應頌（geya，以詩歌形式表達的教義）、受記（vyākaraṇa，佛陀對弟子未來成佛的預言）、自說（udāna，佛陀不經提問而自發宣說的教義）、諷誦（gāthā，以偈頌形式表達的教義）、譬喻（avadāna，以故事形式表達的教義）、因緣（nidāna，佛法產生的因緣）、本事（itivṛttaka，佛陀過去世的經歷）、本生（jātaka，佛陀前世的故事）、方廣（vaipulya，廣大的教義）、希法（adbhutadharma，神奇的教義）乃至論義（upadeśa，對教義的解釋），受持演說時內心沒有懈怠，對於佛法沒有吝嗇，安住于佛道，在世界中最為殊勝，名號和形色清凈，證得法身（dharmakāya，佛陀的真理之身），獲得無所畏懼，成就福德，遮蔽外道，具備善人的法則，捨棄惡人的行為，相信福德和智慧的因果，和合佛法，降伏眾魔，對於佛陀所說的安樂之法沒有疑惑，摧毀惡欲，具有大威德，修行菩薩行，獲得殊勝的神通，舍離生死，成就眾生，讚歎無邊的修行，攝受功德，安慰開導眾生，享受佛法的快樂，修行佈施，進入大智慧之門，安住于暖法（uṣmagata，修行過程中的一種境界），種性決定（gotra，修行者的根性已確定），修行法忍（dharma-kṣānti，對佛法的忍耐和接受），安住于佛道。童子！如果善男子善女人等修行佈施的資糧，具足成就這八十種殊勝的功德。

那時，世尊又說偈頌：

『大智慧的菩薩們，具足佈施的資糧，所獲得的勝利有八十種，我現在已經簡略地說過了。還有其他的功德，無量無邊難以思議，都從佈施產生，現在應當稍微宣說。你以平等的心佈施，普遍施予大眾，這樣的佈施資糧，智者應當修習。這種佈施能夠積聚，不可思議的福德，使相好莊嚴的身體，一切都圓滿。出生的地方和種族，國土如果

【English Translation】 English version The Buddha-land is adorned, the retinue is pure, possessing great power and virtue, endowed with wisdom, accomplishing the most supreme and excellent practices, perfecting the unsurpassed and incomparable practices, eliminating habitual tendencies, increasing the Tathagata's (tathāgata, one of the titles of a Buddha) all-knowing practices, the body and relics are worshiped by the śrāvakas (śrāvaka, disciples who hear the teachings) and pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own) of the world, destroying evil people, able to make kings, gods, dragons, yakṣas (yakṣa, a type of guardian spirit), asura kings (asura, a type of warring deity), garuḍa kings (garuḍa, a mythical bird-like creature), and Brahma kings (brahmā, the creator god in Hinduism) all generate pure faith, possessing great power and virtue, proclaiming the sūtras (sūtra, discourses of the Buddha), geyas (geya, teachings in verse), vyākaraṇas (vyākaraṇa, prophecies of future Buddhahood), udānas (udāna, spontaneous utterances of the Buddha), gāthās (gāthā, teachings in metrical form), avadānas (avadāna, teachings in the form of stories), nidānas (nidāna, the causes and conditions of the Dharma), itivṛttakas (itivṛttaka, past lives of the Buddha), jātakas (jātaka, stories of the Buddha's previous lives), vaipulyas (vaipulya, extensive teachings), adbhutadharmas (adbhutadharma, miraculous teachings), and even upadeśas (upadeśa, explanations of the teachings), upholding and expounding without weariness, without stinginess towards the Dharma, abiding in the Buddha-path, being the most supreme in the world, with pure names and forms, realizing the dharmakāya (dharmakāya, the truth body of the Buddha), attaining fearlessness, accomplishing merit, concealing the heretics, possessing the laws of good people, abandoning the actions of evil people, believing in the causes of merit and wisdom, harmonizing the Buddha-dharma, subduing all demons, having no doubts about the blissful Dharma spoken by the Buddha, destroying evil desires, possessing great power and virtue, practicing the bodhisattva path, attaining supreme supernatural powers, abandoning birth and death, accomplishing sentient beings, praising boundless practices, gathering merits, comforting and guiding sentient beings, enjoying the bliss of the Dharma, practicing generosity, entering the gate of great wisdom, abiding in the warm stage (uṣmagata, a stage in practice), with a determined lineage (gotra, the nature of the practitioner), practicing dharma-kṣānti (dharma-kṣānti, patience and acceptance of the Dharma), abiding in the Buddha-path. O youth! If good men and good women cultivate the accumulation of giving, they will fully accomplish these eighty kinds of supreme merits.

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

'The great wise bodhisattvas, possessing the accumulation of giving, the victories they obtain are eighty, which I have now briefly spoken of. There are also other merits, immeasurable and inconceivable, all arising from giving, which I shall now briefly explain. You should give with an equal mind, universally to the assembly, such an accumulation of giving, the wise should cultivate. This giving can accumulate, inconceivable merit, making the body adorned with marks and characteristics, all perfect. The place of birth and lineage, if the country is'

居家，　名稱與色心，　　一切皆清凈。　諸天神變事，　　及宮殿婇女，　清凈無礙辯，　　皆從佈施生。　佈施勝資糧，　　諸佛咸稱嘆，　此即是菩提，　　最初安住本。　精進諸菩薩，　　于施無疑惑，　安住決定心，　　勤修于佈施。　如是佈施心，　　成就殊勝福，　菩薩勤修習，　　當證佛菩提。　由佈施威力，　　成就勝神通，　振動俱胝剎，　　不損諸眾生。　由佈施能引，　　凈戒及多聞，　正信與精進，　　三昧無漏慧。　由佈施能引，　　根力菩提分，　正斷及神足，　　遠離諸習氣。　由佈施能引，　　清凈妙音聲，　于百俱胝剎，　　開示無邊法。　由凈信行施，　　速得諸神通，　為成就神通，　　應勤修佈施。　無量諸天眾，　　百千阿修羅，　龍神及夜叉，　　眷屬共圍繞，　咸乘妙樓閣，　　自在而遊戲。　如是等諸王，　　見勤行施者，　皆當起遠迎，　　敷座而供養。　如是行施人，　　具足大威德，　自在神通力，　　攝受諸天王，　鳩槃荼夜叉，　　皆悉來歸伏，　及乾闥婆眾，　　亦獻諸音樂。　賊害起慈心，　　惡人當遠離，　珍財無損減，　　庫藏悉充盈。　以修佈施故，　　成就勝資糧，

【現代漢語翻譯】現代漢語譯本居家生活，名稱（nama）與色心（rupa），一切都是清凈的。諸天神變化的事蹟，以及宮殿和婇女，清凈無礙的辯才，都從佈施產生。佈施是殊勝的資糧，諸佛都讚歎，這就是菩提（bodhi，覺悟）最初安住的根本。精進的菩薩，對於佈施沒有疑惑，安住于決定的心，勤奮地修習佈施。像這樣的佈施心，成就殊勝的福德，菩薩勤奮修習，應當證得佛的菩提。由於佈施的威力，成就殊勝的神通，能夠震動俱胝（koti，千萬）剎土（ksetra，佛土），而不損害任何眾生。由於佈施能夠引生，清凈的戒律和廣博的知識，正信和精進，三昧（samadhi，禪定）以及無漏的智慧。由於佈施能夠引生，根（indriya）、力（bala）、菩提分（bodhipaksa），正斷（samyakpradhana）和神足（rddhipada），遠離各種習氣。由於佈施能夠引生，清凈美妙的音聲，在百俱胝剎土，開示無邊的佛法。由於以清凈的信心行佈施，迅速獲得各種神通，爲了成就神通，應當勤奮修習佈施。無量的諸天眾，百千阿修羅（asura），龍神和夜叉（yaksa），眷屬共同圍繞，都乘坐著美妙的樓閣，自在地遊戲。像這樣的諸王，見到勤奮行佈施的人，都會起身遠迎，鋪設座位進行供養。像這樣行佈施的人，具足大威德，自在的神通力，攝受諸天王，鳩槃荼（kumbhanda）和夜叉，都來歸順，以及乾闥婆（gandharva）眾，也獻上各種音樂。賊害會生起慈悲心，惡人會遠離，珍貴的財物不會減少，庫藏都會充滿。因為修習佈施的緣故，成就殊勝的資糧。

【English Translation】 English version In household life, Name (nama) and form (rupa), all are pure. The transformations of the gods, and palaces and celestial maidens, Pure and unobstructed eloquence, all arise from giving. Giving is a superior accumulation of merit, praised by all Buddhas, This is the very foundation where Bodhi (enlightenment) initially dwells. Diligent Bodhisattvas have no doubt about giving, Dwelling in a resolute mind, they diligently practice giving. Such a mind of giving achieves supreme merit, Bodhisattvas, practicing diligently, shall attain the Bodhi of the Buddha. Through the power of giving, supreme supernatural powers are achieved, Able to shake countless kotis (ten millions) of ksetras (Buddha-lands), without harming any sentient beings. Through giving, one can cultivate pure precepts and vast knowledge, Right faith and diligence, samadhi (meditative absorption), and undefiled wisdom. Through giving, one can cultivate the roots (indriya), powers (bala), and aspects of enlightenment (bodhipaksa), Right efforts (samyakpradhana) and miraculous powers (rddhipada), and be free from all defilements. Through giving, one can cultivate a pure and wonderful voice, In hundreds of kotis of ksetras, one can expound the boundless Dharma. Through giving with pure faith, one quickly attains all supernatural powers, To achieve supernatural powers, one should diligently practice giving. Countless hosts of gods, hundreds of thousands of asuras, Nagas and yakshas, surrounded by their retinues, All ride in magnificent pavilions, freely enjoying themselves. Such kings, seeing those who diligently practice giving, Will rise to greet them from afar, prepare seats, and make offerings. Those who practice giving in this way possess great power and virtue, With the power of supernatural abilities, they influence the kings of gods, Kumbhandas and yakshas all come to submit, And the gandharvas also offer various music. Those who harm will develop compassion, evil people will stay away, Precious wealth will not diminish, and treasuries will be filled. Through the practice of giving, one achieves a superior accumulation of merit.

乃至於佛智，　　不行外道法。　是人無病惱，　　守護陀羅尼，　得諸殊勝力，　　皆由佈施生。　如是行施人，　　修習菩提道，　不遇惡知識，　　得同類善友。　復有諸菩薩，　　積集施資糧，　成就不思議，　　陀羅尼智慧。　以無量偈頌，　　演說于總持，　一切無掛礙，　　不失於本義。　廣大菩提心，　　志願常堅固，　具足於凈戒，　　舍離諸魔業。　不著五欲樂，　　專精求正念，　心常無迷惑，　　亦不生貪愛。　瞋恚諸煩惱，　　如實皆了知，　於一切境界，　　不著不迷惑。　是人善了知，　　如是諸煩惱，　以因緣和合，　　能生諸過失。　乃至於佛法，　　若因若因因，　如是因作用，　　一切皆能了。　是人能了知，　　眼盡邊因性，　遠離諸迷惑，　　于眼無所染。　是人能了知，　　眼生邊邊際，　寂靜與流轉，　　無有及無生，　乃至於寂滅，　　如是等因性，　遠離諸迷惑，　　于眼無所染。　是人能了知，　　眼前際言說，　隨世假安立，　　于中無有實。　是人能了知，　　眼后際言說，　隨世假安立，　　于中無有實。　是人能了知，　　眼生邊邊際，　寂靜與流轉，　　無有及無生，　乃至於

【現代漢語翻譯】現代漢語譯本甚至達到佛的智慧，也不會修行外道的法門。這樣的人沒有疾病和煩惱，受到陀羅尼（Dharani，總持，咒語）的守護，獲得各種殊勝的力量，這些都是由於佈施而產生的。像這樣行佈施的人，修習菩提之道，不會遇到惡知識（指引錯誤方向的人），能夠得到同類的善友。還有一些菩薩，積累佈施的資糧，成就不可思議的陀羅尼智慧。用無量的偈頌，演說總持的法門，一切都沒有障礙，不會失去原本的意義。廣大的菩提心，志願常常堅定，具足清凈的戒律，舍離各種魔的作為。不執著於五欲的快樂，專心精進地追求正念，心中常常沒有迷惑，也不會產生貪愛。對於嗔恚等各種煩惱，如實地完全瞭解，對於一切境界，不執著也不迷惑。這樣的人善於瞭解，這些煩惱，以因緣和合，能夠產生各種過失。甚至達到佛法，無論是因還是因的因，像這樣的因的作用，一切都能夠了解。這樣的人能夠了解，眼睛的盡頭和因的性質，遠離各種迷惑，對於眼睛沒有執著。這樣的人能夠了解，眼睛產生的邊際，寂靜和流轉，有和無生，甚至達到寂滅，像這樣的因的性質，遠離各種迷惑，對於眼睛沒有執著。這樣的人能夠了解，眼睛的前際所說的，是隨順世俗的假立，其中沒有真實。這樣的人能夠了解，眼睛的后際所說的，是隨順世俗的假立，其中沒有真實。這樣的人能夠了解，眼睛產生的邊際，寂靜和流轉，有和無生，甚至達到

【English Translation】 English version Even reaching the wisdom of the Buddha, one does not practice the ways of external paths. Such a person has no sickness or afflictions, and is protected by Dharani (mantras, spells), Obtains various superior powers, all of which arise from giving. A person who practices giving in this way, cultivates the path of Bodhi, Will not encounter evil teachers (those who lead astray), and will obtain good friends of the same kind. Furthermore, there are Bodhisattvas who accumulate the resources of giving, Achieving inconceivable Dharani wisdom. Using countless verses, they expound the teachings of total retention, Everything is without hindrance, and the original meaning is not lost. The vast Bodhi mind, the aspiration is always firm, Possessing pure precepts, abandoning all the works of demons. Not attached to the pleasures of the five desires, diligently seeking right mindfulness, The mind is always without confusion, and does not generate greed or love. For anger and all afflictions, they truly understand them completely, For all realms, they are neither attached nor confused. Such a person is skilled in understanding that these afflictions, Through the combination of causes and conditions, can generate various faults. Even reaching the Dharma of the Buddha, whether it is a cause or a cause of a cause, The function of such a cause, they are able to understand everything. Such a person is able to understand the end of the eye and the nature of its cause, Away from all confusion, they have no attachment to the eye. Such a person is able to understand the boundary of the arising of the eye, Quiescence and flow, existence and non-arising, Even reaching cessation, the nature of such a cause, Away from all confusion, they have no attachment to the eye. Such a person is able to understand what is said about the front boundary of the eye, It is a provisional establishment following the world, and there is no reality in it. Such a person is able to understand what is said about the rear boundary of the eye, It is a provisional establishment following the world, and there is no reality in it. Such a person is able to understand the boundary of the arising of the eye, Quiescence and flow, existence and non-arising, Even reaching

寂滅，　　如是等言說，　隨世假安立，　　于中無有實。　是人能了知，　　眼前際言說，　但因緣和合，　　于中無所著。　是人能了知，　　眼后際言說，　但因緣和合，　　于中無所著。　是人能了知，　　眼生邊邊際，　寂靜與流轉，　　無有及無生，　乃至於寂滅，　　如是等言說，　但因緣和合，　　于中無所著。　是人能了知，　　眼前際言說，　自性無表示，　　于中無所染。　是人能了知，　　眼后際言說，　自性無表示，　　于中無所染。　是人能了知，　　眼生邊邊際，　寂靜與流轉，　　無有及無生，　乃至於寂滅，　　如是等言說，　自性無表示，　　于中無所染。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　是人能了知，　　貪慾即佛道，　自性無差別，　　于貪無所染。　一切諸佛道，　　當於煩惱求，　知性無差別，　　是入總持門。　說貪是總持，　　總持即是貪，　知性無差別，　　是學總持門。　如是供養貪，　　即為供養佛，　以供養佛故，　　成就總持門。　是人能了知，　　瞋恚即佛道，　自性無差別，　　于瞋無所染。　瞋即是總持，　　總持即是瞋，　知性無差別，　

【現代漢語翻譯】現代漢語譯本關於寂滅（Nirvana，涅槃）的種種言說，都只是隨順世俗的假立安設，其中並沒有真實的實體。能夠了知這一點的人，明白眼前所說的種種，都只是因緣和合的產物，因此不會執著于其中。能夠了知這一點的人，明白過去所說的種種，都只是因緣和合的產物，因此不會執著于其中。能夠了知這一點的人，明白眼睛生起時的種種邊際，無論是寂靜還是流轉，無論是存在還是不存在，乃至寂滅，這些言說都只是因緣和合，因此不會執著于其中。能夠了知這一點的人，明白眼前所說的種種，其自性並無實在的表示，因此不會被其所污染。能夠了知這一點的人，明白過去所說的種種，其自性並無實在的表示，因此不會被其所污染。能夠了知這一點的人，明白眼睛生起時的種種邊際，無論是寂靜還是流轉，無論是存在還是不存在，乃至寂滅，這些言說其自性並無實在的表示，因此不會被其所污染。耳朵、鼻子、舌頭、身體、心意，以及六塵（色、聲、香、味、觸、法）和四大（地、水、火、風），乃至世間所生的種種名稱，一切都是如此。能夠了知這一點的人，明白貪慾即是佛道，其自性並無差別，因此不會被貪慾所污染。一切諸佛的道，都應當從煩惱中求得，明白其自性並無差別，這就是進入總持門（Dharani，陀羅尼）的方法。說貪慾是總持，總持即是貪慾，明白其自性並無差別，這就是學習總持門的方法。像這樣供養貪慾，就等同於供養佛，因為供養佛的緣故，就能成就總持門。能夠了知這一點的人，明白瞋恚即是佛道，其自性並無差別，因此不會被瞋恚所污染。瞋恚即是總持，總持即是瞋恚，明白其自性並無差別，

【English Translation】 English version Such are the expressions regarding Nirvana (Nirvana), they are merely provisional establishments following the world, and there is no reality in them. Those who understand this, know that what is said in the present is merely a product of causes and conditions coming together, and therefore they do not cling to it. Those who understand this, know that what was said in the past is merely a product of causes and conditions coming together, and therefore they do not cling to it. Those who understand this, know the various boundaries when the eye arises, whether it is stillness or flow, whether it exists or does not exist, even Nirvana, these expressions are merely causes and conditions coming together, and therefore they do not cling to it. Those who understand this, know that what is said in the present has no real representation in its nature, and therefore they are not defiled by it. Those who understand this, know that what was said in the past has no real representation in its nature, and therefore they are not defiled by it. Those who understand this, know the various boundaries when the eye arises, whether it is stillness or flow, whether it exists or does not exist, even Nirvana, these expressions have no real representation in their nature, and therefore they are not defiled by it. The ears, nose, tongue, body, mind, as well as the six dusts (form, sound, smell, taste, touch, dharma) and the four great elements (earth, water, fire, wind), and even the various names that arise in the world, all are like this. Those who understand this, know that desire is the path of the Buddha, its nature is no different, and therefore they are not defiled by desire. All the paths of the Buddhas should be sought from afflictions, understanding that their nature is no different, this is the way to enter the Dharani (總持門) gate. To say that desire is Dharani, and Dharani is desire, understanding that their nature is no different, this is the way to learn the Dharani gate. To make offerings to desire in this way is the same as making offerings to the Buddha, and because of making offerings to the Buddha, one can achieve the Dharani gate. Those who understand this, know that anger is the path of the Buddha, its nature is no different, and therefore they are not defiled by anger. Anger is Dharani, and Dharani is anger, understanding that their nature is no different,

是學總持門。　如是供養瞋，　　亦為供養佛，　以供養佛故，　　成就總持門。　是人能了知，　　愚癡即佛道，　自性無差別，　　于癡無所染。　若如實了知，　　癡性之邊際，　是則修佛道，　　成就總持門。　癡即是總持，　　總持即是癡，　知性無差別，　　是學總持門。　如是供養癡，　　即為供養佛，　以供養佛故，　　成就總持門。　如是供養癡，　　即為供養法，　以供養法故，　　成就總持門。　如是供養癡，　　即為供養僧，　以供養僧故，　　成就總持門。　如是供養癡，　　即為供養戒，　以供養戒故，　　成就總持門。　如是供養癡，　　即供養精進，　供養精進故，　　成就總持門。　如是供養癡，　　即供養讚歎，　供養讚歎故，　　成就總持門。　如是供養癡，　　即供養佛法，　供養佛法故，　　成就總持門。　如是供養癡，　　即供養法性，　供養法性故，　　成就總持門。　如是供養癡，　　即供養真如，　供養真如故，　　成就總持門。　如是供養癡，　　即供養無生，　供養無生故，　　成就總持門。　如是供養癡，　　即供養無滅，　供養無滅故，　　成就總持門。　如是供養癡，　　即供養

【現代漢語翻譯】現代漢語譯本這是學習總持門（Dharani-mukha，陀羅尼門，指能總攝憶持一切法義的法門）的方法。像這樣供養嗔恨，也等同於供養佛陀（Buddha）。因為供養佛陀的緣故，就能成就總持門。這個人能夠了知，愚癡（moha）即是通往佛道的途徑。自性（svabhāva）沒有差別，對於愚癡也不會被污染。如果能夠如實地了知，愚癡的本性是無邊際的。那麼這就是在修行佛道，成就總持門。愚癡即是總持，總持即是愚癡。了知其自性沒有差別，這就是學習總持門的方法。像這樣供養愚癡，就等同於供養佛陀。因為供養佛陀的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養佛法（Dharma）。因為供養佛法的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養僧伽（Sangha）。因為供養僧伽的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養戒律（Śīla）。因為供養戒律的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養精進（vīrya）。因為供養精進的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養讚歎。因為供養讚歎的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養佛法。因為供養佛法的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養法性（dharmatā）。因為供養法性的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養真如（tathatā）。因為供養真如的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養無生（anutpāda）。因為供養無生的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養無滅（anirodha）。因為供養無滅的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養

【English Translation】 English version This is the way to learn the Dharani-mukha (the gate of dharani, referring to the method that can encompass and remember all the meanings of the Dharma). Thus, offering anger is also offering to the Buddha. Because of offering to the Buddha, one can achieve the Dharani-mukha. This person can understand that ignorance (moha) is the path to Buddhahood. The self-nature (svabhāva) is without difference, and is not tainted by ignorance. If one truly understands that the nature of ignorance is boundless, then this is practicing the path of the Buddha, achieving the Dharani-mukha. Ignorance is Dharani, and Dharani is ignorance. Knowing that their nature is without difference, this is the way to learn the Dharani-mukha. Thus, offering ignorance is the same as offering to the Buddha. Because of offering to the Buddha, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to the Dharma. Because of offering to the Dharma, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to the Sangha. Because of offering to the Sangha, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to the precepts (Śīla). Because of offering to the precepts, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to diligence (vīrya). Because of offering to diligence, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering praise. Because of offering praise, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering the Buddha's teachings. Because of offering the Buddha's teachings, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to the nature of Dharma (dharmatā). Because of offering to the nature of Dharma, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to Suchness (tathatā). Because of offering to Suchness, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to non-arising (anutpāda). Because of offering to non-arising, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to non-cessation (anirodha). Because of offering to non-cessation, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to

無盡，　供養無盡故，　　成就總持門。　如是供養癡，　　即供養無有，　供養無有故，　　成就總持門。　如是供養癡，　　即供養無邊，　供養無邊故，　　成就總持門。　如是供養癡，　　即供養三有，　供養三有故，　　成就總持門。　如是供養癡，　　即供養寂靜，　供養寂靜故，　　成就總持門。　如是供養癡，　　即供養流轉，　以供養轉故，　　成就總持門。　如是供養癡，　　即供養無轉，　供養無轉故，　　成就總持門。　如是供養癡，　　即供養無有，　供養無有故，　　成就總持門。　如是供養癡，　　即供養無起，　供養無起故，　　成就總持門。　如是供養癡，　　即供養寂滅，　供養寂滅故，　　成就總持門。　如是供養癡，　　即供養不來，　供養不來故，　　成就總持門。　如是供養癡，　　即供養無行，　供養無行故，　　成就總持門。　如是供養癡，　　即供養有為，　供養有為故，　　成就總持門。　如是供養癡，　　即供養苦等，　以供養苦等，　　成就總持門。　如是供養癡，　　即供養苦智，　供養苦智故，　　成就總持門。　如是供養癡，　　即供養集智，　供養集智故，　　成就總持門。

【現代漢語翻譯】現代漢語譯本無盡的供養，因為供養無盡，所以成就總持門（dharani-mukha，陀羅尼之門，指記憶和理解佛法的能力）。像這樣以癡（moha，無明）供養，即是供養『無有』（abhava，不存在），因為供養『無有』，所以成就總持門。像這樣以癡供養，即是供養『無邊』（ananta，無限），因為供養『無邊』，所以成就總持門。像這樣以癡供養，即是供養『三有』（trai-bhava，欲界、色界、無色界），因為供養『三有』，所以成就總持門。像這樣以癡供養，即是供養『寂靜』（shanti，平靜），因為供養『寂靜』，所以成就總持門。像這樣以癡供養，即是供養『流轉』（samsara，輪迴），因為供養『流轉』，所以成就總持門。像這樣以癡供養，即是供養『無轉』（avivarta，不退轉），因為供養『無轉』，所以成就總持門。像這樣以癡供養，即是供養『無有』（abhava，不存在），因為供養『無有』，所以成就總持門。像這樣以癡供養，即是供養『無起』（anutpada，不生），因為供養『無起』，所以成就總持門。像這樣以癡供養，即是供養『寂滅』（nirvana，涅槃），因為供養『寂滅』，所以成就總持門。像這樣以癡供養，即是供養『不來』（anagamana，不來），因為供養『不來』，所以成就總持門。像這樣以癡供養，即是供養『無行』（anabhisaṃskāra，無造作），因為供養『無行』，所以成就總持門。像這樣以癡供養，即是供養『有為』（saṃskṛta，有造作），因為供養『有為』，所以成就總持門。像這樣以癡供養，即是供養『苦』等（duhkha，苦），因為供養『苦』等，所以成就總持門。像這樣以癡供養，即是供養『苦智』（duhkha-jnana，對苦的智慧），因為供養『苦智』，所以成就總持門。像這樣以癡供養，即是供養『集智』（samudaya-jnana，對苦的根源的智慧），因為供養『集智』，所以成就總持門。

【English Translation】 English version Endless offerings, because of endless offerings, one achieves the dharani-mukha (the gate of dharani, referring to the ability to memorize and understand the Dharma). Offering with such ignorance (moha), is to offer 'non-existence' (abhava). Because of offering 'non-existence', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'infinity' (ananta). Because of offering 'infinity', one achieves the dharani-mukha. Offering with such ignorance, is to offer the 'three realms of existence' (trai-bhava, the desire realm, the form realm, and the formless realm). Because of offering the 'three realms of existence', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'peace' (shanti). Because of offering 'peace', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'cyclic existence' (samsara). Because of offering 'cyclic existence', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-regression' (avivarta). Because of offering 'non-regression', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-existence' (abhava). Because of offering 'non-existence', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-arising' (anutpada). Because of offering 'non-arising', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'cessation' (nirvana). Because of offering 'cessation', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-coming' (anagamana). Because of offering 'non-coming', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-effort' (anabhisaṃskāra). Because of offering 'non-effort', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'conditioned' (saṃskṛta). Because of offering 'conditioned', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'suffering' (duhkha) and so on. Because of offering 'suffering' and so on, one achieves the dharani-mukha. Offering with such ignorance, is to offer 'wisdom of suffering' (duhkha-jnana). Because of offering 'wisdom of suffering', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'wisdom of the origin' (samudaya-jnana). Because of offering 'wisdom of the origin', one achieves the dharani-mukha.

如是供養癡，　　即供養滅智，　供養滅智故，　　成就總持門。　如是供養癡，　　即供養道智，　供養道智故，　　成就總持門。　如是供養癡，　　即供養法智，　供養法智故，　　成就總持門。　如是供養癡，　　即供養類智，　供養類智故，　　成就總持門。　如是供養癡，　　供養無生智，　供養無生故，　　成就總持門。　如是供養癡，　　即供養盡智，　供養盡智故，　　成就總持門。　如是于正斷，　　念住並神足，　五根及五力，　　七覺八道支，　兼彼奢摩他，　　毗般舍那等，　於斯九種法，　　一切皆如是。」

爾時世尊告月光童子言：「善男子！若有眾生住于大乘，為欲成就如上所說陀羅尼者，應當遠離八十種人。云何八十？所謂殺父，害母，殺阿羅漢，以屠害心出佛身血，破和合僧，賊住出家，無根二根，邪見，邪思惟，邪語，邪業，邪命，邪精進，邪念，邪定，不知處，不知時，不知法，不知道，不知量，不知自他，于佛法僧並諸學處不能尊重，于不放逸及殊勝境亦不宗仰，不知法，不知律，不知學處，不知其罪若重若輕，不知其戒是毀是缺，又不知行若細若粗，亦不知業未來現在，于下劣事亦不了知，讚聲聞乘毀如來法，勸導開示辟支佛

【現代漢語翻譯】現代漢語譯本如此供養愚癡，即是供養滅智（斷滅煩惱的智慧），供養滅智的緣故，就能成就總持門（記憶和理解一切佛法的能力）。如此供養愚癡，即是供養道智（通達修行道路的智慧），供養道智的緣故，就能成就總持門。如此供養愚癡，即是供養法智（通達諸法實相的智慧），供養法智的緣故，就能成就總持門。如此供養愚癡，即是供養類智（通達不同種類事物的智慧），供養類智的緣故，就能成就總持門。如此供養愚癡，即是供養無生智（證悟不生不滅真理的智慧），供養無生智的緣故，就能成就總持門。如此供養愚癡，即是供養盡智（斷盡煩惱的智慧），供養盡智的緣故，就能成就總持門。如此對於正斷（四正勤），念住（四念住）和神足（四神足），五根（信、精進、念、定、慧）以及五力（信力、精進力、念力、定力、慧力），七覺支（擇法、精進、喜、輕安、念、定、舍）和八道支（正見、正思惟、正語、正業、正命、正精進、正念、正定），以及奢摩他（止）和毗婆舍那（觀）等，對於這九種法，一切都應如此（供養愚癡）。

那時，世尊告訴月光童子說：『善男子！如果有眾生安住于大乘，爲了成就如上所說的陀羅尼，應當遠離八十種人。什麼是八十種人呢？就是殺父、害母、殺阿羅漢（已證悟的聖者）、以殘害之心使佛身出血、破壞僧團的和合、以盜賊身份出家、沒有效能力或有雙性性器官的人、持有邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定的人，不知道什麼是適當的處所、不知道什麼是適當的時間、不知道什麼是正法、不知道什麼是正道、不知道什麼是適當的量度、不知道自己和他人、對於佛法僧三寶以及各種戒律不能尊重、對於不放逸和殊勝的境界也不能敬仰、不知道什麼是法、不知道什麼是律、不知道什麼是學處、不知道罪的輕重、不知道戒律是毀壞還是缺失、也不知道行為是細微還是粗糙、也不知道業的未來和現在、對於下劣的事情也不能瞭解、讚歎聲聞乘而譭謗如來法、勸導開示辟支佛（獨覺）乘的人。』

【English Translation】 English version Thus, offering to ignorance, is offering to the wisdom of cessation (the wisdom that extinguishes afflictions), Because of offering to the wisdom of cessation, one achieves the gate of total retention (the ability to remember and understand all Buddhist teachings). Thus, offering to ignorance, is offering to the wisdom of the path (the wisdom that understands the path of practice), Because of offering to the wisdom of the path, one achieves the gate of total retention. Thus, offering to ignorance, is offering to the wisdom of the Dharma (the wisdom that understands the true nature of all things), Because of offering to the wisdom of the Dharma, one achieves the gate of total retention. Thus, offering to ignorance, is offering to the wisdom of categories (the wisdom that understands different kinds of things), Because of offering to the wisdom of categories, one achieves the gate of total retention. Thus, offering to ignorance, is offering to the wisdom of non-arising (the wisdom that realizes the truth of non-birth and non-death), Because of offering to the wisdom of non-arising, one achieves the gate of total retention. Thus, offering to ignorance, is offering to the wisdom of exhaustion (the wisdom that exhausts afflictions), Because of offering to the wisdom of exhaustion, one achieves the gate of total retention. Thus, regarding right exertion (the four right efforts), mindfulness (the four foundations of mindfulness), and psychic power (the four bases of psychic power), The five roots (faith, effort, mindfulness, concentration, wisdom) and the five powers (power of faith, power of effort, power of mindfulness, power of concentration, power of wisdom), The seven factors of enlightenment (investigation of the Dharma, effort, joy, tranquility, mindfulness, concentration, equanimity) and the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), As well as shamatha (calm abiding) and vipashyana (insight), etc., Regarding these nine kinds of Dharma, all should be done in this way (offering to ignorance).

At that time, the World Honored One said to the youth Moonlight: 'Good man! If there are beings who abide in the Mahayana, wishing to achieve the dharani as described above, they should stay away from eighty kinds of people. What are these eighty? They are those who kill their father, harm their mother, kill an Arhat (an enlightened saint), with a malicious heart cause the Buddha's body to bleed, break the harmony of the Sangha, become a monk as a thief, those who are without sexual organs or have dual sexual organs, those who hold wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, those who do not know what is the proper place, do not know what is the proper time, do not know what is the Dharma, do not know what is the path, do not know what is the proper measure, do not know themselves and others, cannot respect the Buddha, Dharma, and Sangha, as well as the various precepts, do not revere non-negligence and superior states, do not know what is the Dharma, do not know what is the Vinaya, do not know what are the training rules, do not know the severity of offenses, do not know whether the precepts are broken or deficient, also do not know whether actions are subtle or coarse, also do not know the future and present of karma, cannot understand inferior matters, praise the Sravaka vehicle while slandering the Tathagata's Dharma, and encourage and teach the Pratyekabuddha (Solitary Buddha) vehicle.'

乘遠離厭舍無上正道，破戒，破見，破諸威儀，行於非道，說有我人，說有眾生，說有命者，說有補特伽羅，志意下劣，起貪瞋癡，斷見，常見，空無因見，不見有，不見無，不見業，不見精進，不知業，不知業因，不知異熟，不知異熟因，不知諸根，不知諸根因，不知界，不知界因，不知解脫，不知解脫因，不知道，不知道因，不知煩惱，不知煩惱因，不知施，不知施因，不知前際及於后際，不知前際及后際因，不知生死，不知生死因，不知有漏，不知有漏因，不知盡非盡，不知有非有，不知邊際非邊際，不知寂靜非寂靜，不知轉非轉，不知性非性，不知生非生，不知滅非滅。童子！若善男子善女人等，為欲成就如上所說陀羅尼者，應當舍離是八十種非法之人。」

爾時世尊復說偈言：

「若不了于眼，　　生盡之邊際，　是人迷總持，　　智者應遠離。　若能了于眼，　　無我無眾生，　是人住總持，　　智者應親近。　若能了于眼，　　生盡離文字，　是人住總持，　　智者應親近。　若能了于眼，　　寂靜無所住，　是人住總持，　　智者應親近。　若能了于眼，　　自性無所住，　是人住總持，　　智者應親近。　若能了于眼，　　無轉無色相，　是人住總持，　　智者應

【現代漢語翻譯】現代漢語譯本：背離、厭棄無上正道，破戒，破見（錯誤的見解），破壞各種威儀（行爲規範），行於不正之道，宣說有我（獨立的自我），有人（與我相對的他人），有眾生（有情識的生命），有命者（有壽命的生命），有補特伽羅（個體，靈魂），意志低下，生起貪婪、嗔恨、愚癡，持斷見（認為生命死後一切皆無），常見（認為生命永恒不變），空無因見（認為一切皆無原因），不見有（不承認存在），不見無（不承認不存在），不見業（不承認行為的因果），不見精進（不努力修行），不知業（不瞭解行為的本質），不知業因（不瞭解行為的原因），不知異熟（不瞭解因果報應的結果），不知異熟因（不瞭解因果報應的原因），不知諸根（不瞭解眼耳鼻舌身意等感官），不知諸根因（不瞭解感官產生的原因），不知界（不瞭解地水火風空識等構成世界的元素），不知界因（不瞭解構成世界元素的原因），不知解脫（不瞭解從輪迴中解脫），不知解脫因（不瞭解解脫的原因），不知道（不瞭解真理），不知道因（不瞭解真理的原因），不知煩惱（不瞭解貪嗔癡等煩惱），不知煩惱因（不瞭解煩惱產生的原因），不知施（不瞭解佈施），不知施因（不瞭解佈施的原因），不知前際（不瞭解過去），不知后際（不瞭解未來），不知前際及后際因（不瞭解過去和未來的原因），不知生死（不瞭解生死輪迴），不知生死因（不瞭解生死輪迴的原因），不知有漏（不瞭解有煩惱的），不知有漏因（不瞭解有煩惱的原因），不知盡非盡（不瞭解滅盡與非滅盡），不知有非有（不瞭解存在與不存在），不知邊際非邊際（不瞭解有邊際與無邊際），不知寂靜非寂靜（不瞭解寂靜與非寂靜），不知轉非轉（不瞭解變化與不變化），不知性非性（不瞭解自性與非自性），不知生非生（不瞭解生與不生），不知滅非滅（不瞭解滅與不滅）。童子！如果善男子善女人等，想要成就如上所說的陀羅尼（總持法門），應當舍離這八十種非法之人。

那時，世尊又說了偈頌：

『如果不了知眼睛，生滅的邊際，這個人就迷惑于總持，智者應當遠離。如果能了知眼睛，無我無眾生，這個人就安住于總持，智者應當親近。如果能了知眼睛，生滅遠離文字，這個人就安住于總持，智者應當親近。如果能了知眼睛，寂靜無所住，這個人就安住于總持，智者應當親近。如果能了知眼睛，自性無所住，這個人就安住于總持，智者應當親近。如果能了知眼睛，無轉無色相，這個人就安住于總持，智者應當

【English Translation】 English version: Those who turn away from and reject the unsurpassed right path, who break precepts, break views (wrong views), break all forms of proper conduct, who walk on wrong paths, who speak of a self (an independent ego), who speak of a person (another individual in relation to the self), who speak of sentient beings (beings with consciousness), who speak of a life-possessor (beings with a lifespan), who speak of a pudgala (an individual, a soul), whose will is inferior, who give rise to greed, hatred, and delusion, who hold to annihilationism (the view that after death, everything ceases to exist), eternalism (the view that life is permanent and unchanging), and causelessness (the view that everything is without cause), who do not see existence, do not see non-existence, do not see karma (the law of cause and effect), do not see diligence (effort in practice), who do not know karma (the nature of action), do not know the cause of karma, do not know the result of karma, do not know the cause of the result of karma, do not know the senses (eyes, ears, nose, tongue, body, and mind), do not know the cause of the senses, do not know the elements (earth, water, fire, wind, space, and consciousness), do not know the cause of the elements, do not know liberation (freedom from the cycle of rebirth), do not know the cause of liberation, do not know the path (the truth), do not know the cause of the path, do not know afflictions (greed, hatred, and delusion), do not know the cause of afflictions, do not know giving (charity), do not know the cause of giving, do not know the past, do not know the future, do not know the cause of the past and future, do not know birth and death, do not know the cause of birth and death, do not know defilements (things that cause suffering), do not know the cause of defilements, do not know cessation and non-cessation, do not know existence and non-existence, do not know boundaries and non-boundaries, do not know stillness and non-stillness, do not know change and non-change, do not know nature and non-nature, do not know birth and non-birth, do not know cessation and non-cessation. O son! If good men and good women wish to accomplish the dharani (a mnemonic device, a summary of teachings) as described above, they should abandon these eighty kinds of unrighteous people.

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

'If one does not understand the eye, the boundary of arising and ceasing, that person is confused about the dharani, and the wise should stay away. If one can understand the eye, without self and without sentient beings, that person dwells in the dharani, and the wise should draw near. If one can understand the eye, arising and ceasing are beyond words, that person dwells in the dharani, and the wise should draw near. If one can understand the eye, stillness without dwelling, that person dwells in the dharani, and the wise should draw near. If one can understand the eye, self-nature without dwelling, that person dwells in the dharani, and the wise should draw near. If one can understand the eye, without change and without form, that person dwells in the dharani, and the wise should

親近。　若能了于眼，　　無生性寂滅，　是人住總持，　　智者應親近。　若能了于眼，　　自性離名相，　諸佛無能說，　　稱歎及表示，　是人住總持，　　智者應親近。　若能了于眼，　　自性離名相，　無有能思惟，　　受持及演說，　是人住總持，　　智者應親近。　如是總持性，　　非文字詮辯，　無有諸方所，　　亦非心所到，　是法無歡喜，　　亦不住瞋恚，　不動如山王，　　雖說無所得。　總持實無有，　　乃至我亦無，　若我自性空，　　總持亦無有。　總持自性空，　　愚者計為有，　由是妄分別，　　不聞生憂惱。　若分別貪性，　　及以總持空，　如是二分別，　　畢竟不可得。　若了空性空，　　總持亦非有，　乃至菩提分，　　三摩地亦空。　若有能了知，　　總持及空性，　乃至三摩地，　　于眼亦了知。　若於眼盡邊，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼生邊，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼邊際，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼寂靜，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼流轉，　　如實善了知，

【現代漢語翻譯】現代漢語譯本親近。如果能夠了解眼睛的無生、寂滅的本性，這個人就安住于總持（dhāraṇī，一種記憶和保持教義的能力），智者應當親近他。如果能夠了解眼睛的自性是離於名相的，諸佛都無法用言語來描述、稱讚和表示，這個人就安住于總持，智者應當親近他。如果能夠了解眼睛的自性是離於名相的，沒有能夠去思維、受持和演說的，這個人就安住于總持，智者應當親近他。這樣的總持的本性，不是文字所能詮釋辯論的，沒有固定的處所，也不是心所能到達的，這種法既不令人歡喜，也不執著于嗔恚，像山王一樣不動搖，雖然說卻無所得。總持實際上是不存在的，乃至連『我』也是不存在的，如果『我』的自性是空的，那麼總持也是不存在的。總持的自性是空的，愚笨的人卻認為它存在，因此產生虛妄的分別，聽聞后反而生起憂愁煩惱。如果分別貪的本性，以及總持的空性，這樣的兩種分別，終究是不可得的。如果瞭解空性的空性，總持也不是真實存在的，乃至菩提分（bodhipakṣa，通往覺悟的修行方法），三摩地（samādhi，禪定）也是空的。如果有人能夠了解總持和空性，乃至三摩地，也能瞭解眼睛的實相。如果對於眼睛的盡頭，如實地善加了解，那麼對於總持之門，最終能夠成就。如果對於眼睛的生起之邊，如實地善加了解，那麼對於總持之門，最終能夠成就。如果對於眼睛的邊際，如實地善加了解，那麼對於總持之門，最終能夠成就。如果對於眼睛的寂靜，如實地善加了解，那麼對於總持之門，最終能夠成就。如果對於眼睛的流轉，如實地善加了解，

【English Translation】 English version To be close to. If one can understand the unarising and quiescent nature of the eye, That person dwells in dhāraṇī (a capacity to memorize and retain teachings), and the wise should draw near to them. If one can understand that the self-nature of the eye is apart from names and forms, Which the Buddhas cannot describe, praise, or express, That person dwells in dhāraṇī, and the wise should draw near to them. If one can understand that the self-nature of the eye is apart from names and forms, There is no one who can contemplate, uphold, or expound it, That person dwells in dhāraṇī, and the wise should draw near to them. Such is the nature of dhāraṇī, it cannot be explained or debated by words, It has no fixed location, nor can it be reached by the mind, This Dharma neither brings joy nor clings to anger, It is as unmoving as a mountain king, though spoken of, nothing is obtained. Dhāraṇī is actually non-existent, even 『I』 is non-existent, If the self-nature of 『I』 is empty, then dhāraṇī is also non-existent. The self-nature of dhāraṇī is empty, but the foolish consider it to exist, Therefore, they create false distinctions, and upon hearing this, they give rise to sorrow and affliction. If one distinguishes the nature of greed, and the emptiness of dhāraṇī, Such two distinctions are ultimately unattainable. If one understands the emptiness of emptiness, dhāraṇī is also not truly existent, Even the bodhipakṣa (the practices leading to enlightenment), and samādhi (meditative absorption) are empty. If someone can understand dhāraṇī and emptiness, Even samādhi, they can also understand the true nature of the eye. If one truly understands the end of the eye, Then one can ultimately achieve the gate of dhāraṇī. If one truly understands the arising side of the eye, Then one can ultimately achieve the gate of dhāraṇī. If one truly understands the boundary of the eye, Then one can ultimately achieve the gate of dhāraṇī. If one truly understands the quiescence of the eye, Then one can ultimately achieve the gate of dhāraṇī. If one truly understands the flow of the eye,

則于總持門，　　究竟能成就。　若於眼無有，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼無生，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼寂滅，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知盡邊，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知生邊，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知邊際，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知寂靜，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知流轉，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知無有，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知無生，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知寂滅，　則于總持門，　　究竟能成就。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　若於眼前際，　　無變無異相，　無取無分別，　　是住總持門。　若於眼盡邊，　　無變無異相，　無取無分別，　　是住總持門。　若於眼生邊，　　無變無異相，　無取無分別，　　是住總持門。　若於眼

【現代漢語翻譯】現代漢語譯本如果對於『總持門』（Dharani-mukha，指能總攝憶持一切法門的禪定），能夠究竟成就，那麼，如果能如實地了知『眼』（cakṣus，視覺器官）的『無有』（abhāva，不存在），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『無生』（anutpāda，不生起），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『寂滅』（nirodha，止息），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』（vikāra，變化）的『盡邊』（anta，終點），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『生邊』（utpāda，起點），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『邊際』（koṭi，極限），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『寂靜』（śānta，平靜），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『流轉』（saṃsāra，輪迴），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『無有』，就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『無生』，就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『寂滅』，就能究竟成就。『耳』（śrotra，聽覺器官）、『鼻』（ghrāṇa，嗅覺器官）、『舌』（jihvā，味覺器官）、『身』（kāya，觸覺器官）、『心』（manas，意識），『六塵』（ṣaḍviṣaya，色、聲、香、味、觸、法）以及『四大』（catvāri mahābhūtāni，地、水、火、風），乃至世間所生的『名』（nāma，名稱），一切都應如此理解。如果對於『眼』的『前際』（pūrvānta，過去），沒有變化，沒有差異的現象，沒有執取，沒有分別，這就是安住于『總持門』。如果對於『眼』的『盡邊』，沒有變化，沒有差異的現象，沒有執取，沒有分別，這就是安住于『總持門』。如果對於『眼』的『生邊』，沒有變化，沒有差異的現象，沒有執取，沒有分別，這就是安住于『總持門』。如果對於『眼』的

【English Translation】 English version Then, regarding the 『Dharani-mukha』 (the gate of total retention, referring to a samadhi that encompasses all dharmas), one can ultimately achieve it. If one truly understands that the 『eye』 (cakṣus, the visual organ) has 『no existence』 (abhāva, non-being), then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands that the 『eye』 has 『no arising』 (anutpāda, non-origination), then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands that the 『eye』 has 『cessation』 (nirodha, extinction), then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『end point』 (anta, limit) of the 『change』 (vikāra, alteration) of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『origin point』 (utpāda, beginning) of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『boundary』 (koṭi, extreme) of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『stillness』 (śānta, tranquility) of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『cycle』 (saṃsāra, transmigration) of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『non-existence』 of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『non-arising』 of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『cessation』 of the 『change』 of the 『eye』, then one can ultimately achieve it. The 『ear』 (śrotra, the auditory organ), 『nose』 (ghrāṇa, the olfactory organ), 『tongue』 (jihvā, the gustatory organ), 『body』 (kāya, the tactile organ), 『mind』 (manas, consciousness), the 『six sense objects』 (ṣaḍviṣaya, form, sound, smell, taste, touch, and dharma), and the 『four great elements』 (catvāri mahābhūtāni, earth, water, fire, and wind), and even the 『names』 (nāma, appellations) that arise in the world, all should be understood in this way. If, regarding the 『past』 (pūrvānta, the beginning) of the 『eye』, there is no change, no different appearance, no grasping, and no discrimination, then one dwells in the 『Dharani-mukha』. If, regarding the 『end point』 of the 『eye』, there is no change, no different appearance, no grasping, and no discrimination, then one dwells in the 『Dharani-mukha』. If, regarding the 『origin point』 of the 『eye』, there is no change, no different appearance, no grasping, and no discrimination, then one dwells in the 『Dharani-mukha』. If, regarding the

邊際，　　無變無異相，　無取無分別，　　是住總持門。　若於眼寂靜，　　無變無異相，　無取無分別，　　是住總持門。　若於眼流轉，　　無變無異相，　無取無分別，　　是住總持門。　若於眼無有，　　無變無異相，　無取無分別，　　是住總持門。　若於眼無生，　　無變無異相，　無取無分別，　　是住總持門。　若於眼寂滅，　　無變無異相，　無取無分別，　　是住總持門。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　貪瞋癡忿慢，　　嫉誑慳憂惱，　過失垢毒箭，　　暴流黑白業，　不生亦不滅，　　不去亦不來，　不動亦不異，　　非作亦非行，　非明亦非闇，　　非流舍暴流，　無盡及無住，　　非行非不行，　非字非攀緣，　　非出亦非入，　分別妄想等，　　六十二諸門，　各隨其義理，　　一切皆如是。　若知眼前際，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼盡邊，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼生邊，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼邊際，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼寂靜，　

【現代漢語翻譯】現代漢語譯本邊際（指事物的邊緣或界限），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持（Dharani，一種記憶和保持佛法教義的能力）之門。如果對於眼睛的寂靜狀態，沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。如果對於眼睛的流轉（指眼睛的活動和變化），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。如果對於眼睛的無有（指眼睛的空無），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。如果對於眼睛的無生（指眼睛的無生起），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。如果對於眼睛的寂滅（指眼睛的止息），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。耳朵、鼻子、舌頭、身體、心意，六塵（色、聲、香、味、觸、法）以及四大（地、水、火、風），乃至世間生起的名字，一切都如此（指沒有變化，沒有差異的表象，沒有執取，沒有分別）。貪婪、嗔恨、愚癡、憤怒、傲慢，嫉妒、欺誑、慳吝、憂愁、煩惱，過失、污垢、毒箭，暴流（指煩惱的強烈衝擊）、黑白業（指善惡行為），不生也不滅，不去也不來，不動也不異，非作也非行，非明也非暗，非流舍暴流，無盡及無住，非行也非不行，非字也非攀緣，非出也非入，分別、妄想等等，六十二種見解之門，各自隨其義理，一切都如此（指沒有變化，沒有差異的表象，沒有執取，沒有分別）。如果知道眼前的邊際，乃至上下，沒有執取，沒有分別，這是安住于總持之門。如果知道眼睛的盡頭，乃至上下，沒有執取，沒有分別，這是安住于總持之門。如果知道眼睛的生起，乃至上下，沒有執取，沒有分別，這是安住于總持之門。如果知道眼睛的邊際，乃至上下，沒有執取，沒有分別，這是安住于總持之門。如果知道眼睛的寂靜，

【English Translation】 English version The edge (referring to the boundary or limit of things), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani (a capacity to memorize and retain Buddhist teachings). If regarding the stillness of the eye, without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. If regarding the flow of the eye (referring to the activities and changes of the eye), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. If regarding the non-existence of the eye (referring to the emptiness of the eye), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. If regarding the non-arising of the eye (referring to the non-origination of the eye), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. If regarding the cessation of the eye (referring to the extinction of the eye), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. The ear, nose, tongue, body, mind, the six dusts (form, sound, smell, taste, touch, dharma), and the four great elements (earth, water, fire, wind), and even the names that arise in the world, all are like this (referring to without change, without different appearances, without grasping, without discrimination). Greed, hatred, delusion, anger, arrogance, jealousy, deceit, stinginess, sorrow, affliction, faults, defilements, poisonous arrows, torrents (referring to the intense impact of afflictions), black and white karma (referring to good and bad actions), neither arising nor ceasing, neither going nor coming, neither moving nor changing, neither acting nor practicing, neither bright nor dark, neither flowing nor abandoning the torrent, neither endless nor dwelling, neither practicing nor not practicing, neither word nor clinging, neither going out nor going in, discriminations, delusions, etc., the sixty-two kinds of views, each according to its meaning, all are like this (referring to without change, without different appearances, without grasping, without discrimination). If one knows the edge before the eyes, even up and down, without grasping, without discrimination, this is dwelling in the gate of Dharani. If one knows the end of the eye, even up and down, without grasping, without discrimination, this is dwelling in the gate of Dharani. If one knows the arising of the eye, even up and down, without grasping, without discrimination, this is dwelling in the gate of Dharani. If one knows the edge of the eye, even up and down, without grasping, without discrimination, this is dwelling in the gate of Dharani. If one knows the stillness of the eye,

乃至於上下，　無取無分別，　　是住總持門。　若知眼流轉，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼無有，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼無生，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼寂滅，　　乃至於上下，　無取無分別，　　是住總持門。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　于地不變異，　　無取無分別，　如是了知者，　　成就總持門。　于地無生相，　　無取無分別，　如是了知者，　　成就總持門。　于地無滅相，　　無取無分別，　如是了知者，　　成就總持門。　于地證入相，　　無取無分別，　如是了知者，　　成就總持門。　于地出離相，　　無取無分別，　如是了知者，　　成就總持門。　于地無愿相，　　無取無分別，　如是了知者，　　成就總持門。　于地無住相，　　不來亦不去，　無邊與無盡，　　相應不相應。　離名字計度，　　觀察與流轉，　無有及修治，　　無言說表示。　寂靜無所依，　　念住並正斷，　神足及根力，　　覺支無畏道。　如是諸地法，　　無取無分別，　如是了知者，　　成就總

【現代漢語翻譯】現代漢語譯本乃至向上向下，不執取不分別，這是安住于總持法門。如果知道眼睛的流轉，乃至向上向下，不執取不分別，這是安住于總持法門。如果知道眼睛的空無，乃至向上向下，不執取不分別，這是安住于總持法門。如果知道眼睛的無生，乃至向上向下，不執取不分別，這是安住于總持法門。如果知道眼睛的寂滅，乃至向上向下，不執取不分別，這是安住于總持法門。耳朵、鼻子、舌頭、身體、心意，六塵（色、聲、香、味、觸、法）以及四大（地、水、火、風），乃至世間生起的名相，一切都是如此。對於地（指地大），不改變不差異，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的無生之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的無滅之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的證入之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的出離之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的無愿之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的無住之相，不來也不去，無邊與無盡，相應與不相應。遠離名字的計度，觀察與流轉，無有以及修治，無法用言語表達。寂靜無所依，念住（四念住）以及正斷（四正斷），神足（四神足）以及根力（五根五力），覺支（七覺支）無畏道（八正道）。像這樣諸地的法，不執取不分別，如此了知的人，成就總持法門。

【English Translation】 English version Even up and down, Without grasping, without discrimination, this is abiding in the Dharani (總持) gate. If one knows the flow of the eye, even up and down, Without grasping, without discrimination, this is abiding in the Dharani gate. If one knows the non-existence of the eye, even up and down, Without grasping, without discrimination, this is abiding in the Dharani gate. If one knows the non-arising of the eye, even up and down, Without grasping, without discrimination, this is abiding in the Dharani gate. If one knows the extinction of the eye, even up and down, Without grasping, without discrimination, this is abiding in the Dharani gate. The ear, nose, tongue, body, mind, the six dusts (色,聲,香,味,觸,法) and the four great elements (地,水,火,風), Even the names that arise in the world, all are like this. Regarding earth (地, referring to the earth element), without change or difference, without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the non-arising aspect of earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the non-extinction aspect of earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the aspect of entering into earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the aspect of liberation from earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the aspect of no desire for earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the aspect of no abiding in earth (地), neither coming nor going, Without boundaries and without end, corresponding and not corresponding. Away from the calculation of names, observation and flow, Without existence and without cultivation, without words to express. Peaceful without reliance, mindfulness (四念住) and right exertion (四正斷), Supernatural powers (四神足) and roots and powers (五根五力), enlightenment factors (七覺支) and the fearless path (八正道). Like this, the dharmas of all the grounds, without grasping, without discrimination, One who understands thus, achieves the Dharani gate.

持門。　若於我無入，　　無取無分別，　如是了知者，　　成就總持門。　若於我無出，　　無取無分別，　如是了知者，　　成就總持門。　若於我無相，　　無取無分別，　如是了知者，　　成就總持門。　若於我無愿，　　無取無分別，　如是了知者，　　成就總持門。　若於我無住，　　無取無分別，　如是了知者，　　成就總持門。　若於我無生，　　無取無分別，　如是了知者，　　成就總持門。　若於我無滅，　　無取無分別，　如是了知者，　　成就總持門。　若於我文字，　　無取無分別，　如是了知者，　　成就總持門。　若我離文字，　　無取無分別，　如是了知者，　　成就總持門。　知眼前後際，　　遠離於斷常，　因緣自性空，　　導師方便說。　若演說法時，　　分別于眼相，　是人妄分別，　　不名真說法。　若思惟法時，　　分別于眼相，　是人妄分別，　　不名思惟法。　若修習法時，　　分別于眼相，　是人妄分別，　　不名修習法。　若了眼空性，　　即不趣菩提，　諸佛於是人，　　常現前說法。　若不了知眼，　　亦不了知色，　若能了知眼，　　於色亦了知。　若能了于眼，　　於色亦了知，

【現代漢語翻譯】現代漢語譯本持門（Dharani-mukha，總持之門）。如果對於『我』沒有進入，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有出去，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有相狀，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有愿求，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有住處，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有生起，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有滅去，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』的文字，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果『我』離開了文字，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。了知眼前和過去未來，遠離斷見和常見，因緣的自性是空，這是導師（Buddha，佛陀）方便的說法。如果演說佛法時，分別執著于眼睛的相狀，這個人就是妄加分別，不算是真正的說法。如果思惟佛法時，分別執著于眼睛的相狀，這個人就是妄加分別，不算是思惟佛法。如果修習佛法時，分別執著于眼睛的相狀，這個人就是妄加分別，不算是修習佛法。如果了知眼睛的空性，就不會趨向菩提（Bodhi，覺悟），諸佛（Buddhas，覺悟者）會常常在這個人面前顯現說法。如果不了知眼睛，也就不會了知色（Rupa，物質現象），如果能夠了知眼睛，對於色也就能了知。如果能夠了知眼睛，對於色也就能了知。

【English Translation】 English version The Dharani-mukha (Gate of Dharani, the gate of total retention). If, regarding 『I』, there is no entering, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no exiting, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no form, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no wish, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no dwelling, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no arising, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no ceasing, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding the words of 『I』, there is no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If 『I』 is apart from words, there is no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. Knowing the present, past, and future, being apart from annihilationism and eternalism, the self-nature of conditions is emptiness, this is the expedient teaching of the Teacher (Buddha). If, when expounding the Dharma, one discriminates and clings to the form of the eye, this person is making false discriminations and is not called a true expounder of the Dharma. If, when contemplating the Dharma, one discriminates and clings to the form of the eye, this person is making false discriminations and is not called a contemplator of the Dharma. If, when practicing the Dharma, one discriminates and clings to the form of the eye, this person is making false discriminations and is not called a practitioner of the Dharma. If one understands the emptiness of the eye, one will not strive for Bodhi (Enlightenment), the Buddhas (Enlightened Ones) will always appear before this person to expound the Dharma. If one does not understand the eye, one will also not understand Rupa (form, material phenomena); if one can understand the eye, one can also understand Rupa. If one can understand the eye, one can also understand Rupa.

若於色了知，　　于眼亦能了。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　若演說法時，　　分別于因相，　是人妄分別，　　不名為說法。　若演說法時，　　分別寂靜相，　是人妄分別，　　不名為說法。　若演說法時，　　分別于道相，　是人妄分別，　　不名為說法。　若演說法時，　　分別于空相，　是人妄分別，　　不名為說法。　若演說法時，　　分別于積集，　是人妄分別，　　不名為說法。　若演說法時，　　分別於事物，　是人妄分別，　　不名為說法。　若演說法時，　　分別眼攝取，　是人妄分別，　　不名為說法。　于眼不了知，　　是則生貪慾，　若能了知眼，　　貪慾則不生。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　若演說法時，　　分別種種果，　是人妄分別，　　不名為說法。　不退于志願，　　了達于性空，　得諸三昧門，　　彼能善說法。　不退于志願，　　于眼離分別，　以無分別故，　　彼能善說法。　不了眼性空，　　亦迷眼自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知眼自性，　以能了知故，　　是人應說法。　不了眼

【現代漢語翻譯】現代漢語譯本如果能瞭解色（rupa，物質現象），也能瞭解眼（caksu，視覺器官）。耳（srota，聽覺器官）、鼻（ghrana，嗅覺器官）、舌（jihva，味覺器官）、身（kaya，觸覺器官）、心（manas，意識），六塵（sad visaya，色、聲、香、味、觸、法）以及四大（catvari mahabhutani，地、水、火、風），乃至世間生起的名（nama，名稱），一切都是如此。如果講法時，分別執著于因（hetu，原因）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于寂靜（santa，平靜）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于道（marga，道路）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于空（sunyata，空性）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于積集（samudaya，聚集）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著於事物（vastu，物體）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于眼（caksu）的攝取，這個人是妄加分別，不能稱為說法。如果不能瞭解眼（caksu），就會產生貪慾（raga，慾望），如果能夠了解眼（caksu），貪慾就不會產生。耳（srota）、鼻（ghrana）、舌（jihva）、身（kaya）、心（manas），六塵（sad visaya）以及四大（catvari mahabhutani），乃至世間生起的名（nama），一切都是如此。如果講法時，分別執著于種種果（phala，結果），這個人是妄加分別，不能稱為說法。不退失自己的志願，通達諸法性空（svabhava-sunyata，自性空），獲得各種三昧（samadhi，禪定）法門，這樣的人才能善於說法。不退失自己的志願，對於眼（caksu）離開分別，因為沒有分別的緣故，這樣的人才能善於說法。如果不能瞭解眼（caksu）的性空（sunyata），也迷惑于眼（caksu）的自性（svabhava，自體），因為不能瞭解的緣故，這樣的人不應該說法。如果瞭解眼（caksu）的性空（sunyata），就能知道眼（caksu）的自性（svabhava），因為能夠了解的緣故，這樣的人應該說法。如果不能瞭解眼（caksu）

【English Translation】 English version If one understands form (rupa), one also understands the eye (caksu). The ear (srota), nose (ghrana), tongue (jihva), body (kaya), mind (manas), the six sense objects (sad visaya), and the four great elements (catvari mahabhutani), even the names (nama) that arise in the world, all are like this. If, when teaching the Dharma, one discriminates based on the appearance of causes (hetu), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of tranquility (santa), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of the path (marga), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of emptiness (sunyata), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of accumulation (samudaya), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of things (vastu), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the eye's (caksu) grasping, that person is making false discriminations and cannot be called a teacher of the Dharma. If one does not understand the eye (caksu), then greed (raga) arises; if one can understand the eye (caksu), then greed will not arise. The ear (srota), nose (ghrana), tongue (jihva), body (kaya), mind (manas), the six sense objects (sad visaya), and the four great elements (catvari mahabhutani), even the names (nama) that arise in the world, all are like this. If, when teaching the Dharma, one discriminates based on various results (phala), that person is making false discriminations and cannot be called a teacher of the Dharma. Not retreating from one's aspiration, understanding the emptiness of nature (svabhava-sunyata), and attaining the gates of various samadhis (samadhi), such a person can skillfully teach the Dharma. Not retreating from one's aspiration, being free from discrimination regarding the eye (caksu), because of non-discrimination, such a person can skillfully teach the Dharma. If one does not understand the emptiness (sunyata) of the eye (caksu), one is also confused about the self-nature (svabhava) of the eye (caksu); because of not understanding, such a person should not teach the Dharma. If one understands the emptiness (sunyata) of the eye (caksu), one knows the self-nature (svabhava) of the eye (caksu); because of being able to understand, such a person should teach the Dharma. If one does not understand the eye (caksu)

性空，　　亦迷句自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知句自性，　以能了知故，　　是人應說法。　不了眼性空，　　亦迷文自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知文自性，　以能了知故，　　是人應說法。　不了眼性空，　　亦迷名自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知名自性，　以能了知故，　　是人應說法。　不了眼性空，　　亦迷色自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知色自性，　以能了知故，　　是人應說法。　不了眼性空，　　依世相分別，　不能善隨順，　　調伏諸眾生。　若了眼性空，　　不依相分別，　即能善隨順，　　調伏諸眾生。　不了眼有無，　　處眾而說法，　是人貪利養，　　一切無信受。　若了眼有無，　　處眾而說法，　是人不貪著，　　一切皆信受。　不了眼性空，　　而處於法座，　雖說多譬喻，　　一切無信受。　若了眼性空，　　而處於法座，　所說諸譬喻，　　一切皆信受。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。」

爾時世尊說是經已，月光童子及諸大眾，一切

【現代漢語翻譯】現代漢語譯本如果不能理解『性空』（一切事物沒有固定不變的自性）的道理，就會對『句』（語言文字）的自性產生迷惑。因為不瞭解這個道理，所以這樣的人不應該說法。如果瞭解了『眼』（視覺器官）的『性空』，就能理解『句』的自性。因為能夠了解這個道理，所以這樣的人應該說法。如果不能理解『眼』的『性空』，也會對『文』（文字）的自性產生迷惑。因為不瞭解這個道理，所以這樣的人不應該說法。如果瞭解了『眼』的『性空』，就能理解『文』的自性。因為能夠了解這個道理，所以這樣的人應該說法。如果不能理解『眼』的『性空』，也會對『名』（名稱）的自性產生迷惑。因為不瞭解這個道理，所以這樣的人不應該說法。如果瞭解了『眼』的『性空』，就能理解『名』的自性。因為能夠了解這個道理，所以這樣的人應該說法。如果不能理解『眼』的『性空』，也會對『色』（物質現象）的自性產生迷惑。因為不瞭解這個道理，所以這樣的人不應該說法。如果瞭解了『眼』的『性空』，就能理解『色』的自性。因為能夠了解這個道理，所以這樣的人應該說法。如果不能理解『眼』的『性空』，就會依據世俗的表象進行分別，不能很好地隨順眾生，調伏他們的煩惱。如果瞭解了『眼』的『性空』，就不會依據表象進行分別，就能很好地隨順眾生，調伏他們的煩惱。如果不能理解『眼』的『有』（存在）和『無』（不存在），在眾人面前說法，這個人就會貪圖供養，一切人都不會相信和接受。如果瞭解了『眼』的『有』和『無』，在眾人面前說法，這個人就不會貪著，一切人都會相信和接受。如果不能理解『眼』的『性空』，即使坐在法座上，說了再多的譬喻，一切人都不會相信和接受。如果瞭解了『眼』的『性空』，即使坐在法座上，所說的各種譬喻，一切人都會相信和接受。『耳』（聽覺器官）、『鼻』（嗅覺器官）、『舌』（味覺器官）、『身』（觸覺器官）、『心』（意識），『六塵』（色、聲、香、味、觸、法）以及『四大』（地、水、火、風）等，乃至世俗所說的『生』（出生）和『名』（名稱），一切都是如此（都具有性空的性質）。這時，世尊說完這部經后，月光童子以及所有在場的大眾，都感到歡喜，信受奉行。

【English Translation】 English version If one does not understand the principle of 『emptiness』 (性空, the lack of inherent existence), one will be confused about the self-nature of 『sentences』 (句, language and words). Because of not understanding this principle, such a person should not teach the Dharma. If one understands the 『emptiness』 of the 『eye』 (眼, the visual organ), one will understand the self-nature of 『sentences』. Because of being able to understand this principle, such a person should teach the Dharma. If one does not understand the 『emptiness』 of the 『eye』, one will also be confused about the self-nature of 『texts』 (文, written words). Because of not understanding this principle, such a person should not teach the Dharma. If one understands the 『emptiness』 of the 『eye』, one will understand the self-nature of 『texts』. Because of being able to understand this principle, such a person should teach the Dharma. If one does not understand the 『emptiness』 of the 『eye』, one will also be confused about the self-nature of 『names』 (名, designations). Because of not understanding this principle, such a person should not teach the Dharma. If one understands the 『emptiness』 of the 『eye』, one will understand the self-nature of 『names』. Because of being able to understand this principle, such a person should teach the Dharma. If one does not understand the 『emptiness』 of the 『eye』, one will also be confused about the self-nature of 『form』 (色, material phenomena). Because of not understanding this principle, such a person should not teach the Dharma. If one understands the 『emptiness』 of the 『eye』, one will understand the self-nature of 『form』. Because of being able to understand this principle, such a person should teach the Dharma. If one does not understand the 『emptiness』 of the 『eye』, one will make distinctions based on worldly appearances, and will not be able to skillfully accord with and tame sentient beings. If one understands the 『emptiness』 of the 『eye』, one will not make distinctions based on appearances, and will be able to skillfully accord with and tame sentient beings. If one does not understand the 『existence』 (有) and 『non-existence』 (無) of the 『eye』, and teaches the Dharma in public, that person will be greedy for offerings, and no one will believe or accept it. If one understands the 『existence』 and 『non-existence』 of the 『eye』, and teaches the Dharma in public, that person will not be attached, and everyone will believe and accept it. If one does not understand the 『emptiness』 of the 『eye』, even if one sits on the Dharma seat and gives many analogies, no one will believe or accept it. If one understands the 『emptiness』 of the 『eye』, even if one sits on the Dharma seat, whatever analogies one gives, everyone will believe and accept it. The 『ear』 (耳, the auditory organ), 『nose』 (鼻, the olfactory organ), 『tongue』 (舌, the gustatory organ), 『body』 (身, the tactile organ), 『mind』 (心, consciousness), the 『six sense objects』 (六塵, form, sound, smell, taste, touch, and mental objects), and the 『four great elements』 (四大, earth, water, fire, and wind), and even the worldly concepts of 『birth』 (生) and 『name』 (名), all are like this (all possess the nature of emptiness). At that time, after the World Honored One finished speaking this sutra, the youth Moonlight and all the assembly were delighted, believed, and practiced accordingly.

世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第三十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十五

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之一

開化長者品第一

如是我聞：

一時薄伽梵于室羅筏國雨安居，過三月恣舉已、作衣服竟，與大苾芻眾千二百五十人俱，游化諸國。是薄伽梵，成就廣大微妙名稱，出現世間，為諸天人之所讚頌，所謂如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。深住自證，具足神通，威德映蔽諸天世間魔王梵王阿素洛等。常為眾生說微妙法，開示初善中善後善，文義巧妙純一圓滿清白梵行。時四部眾、國王大臣、種種外道、沙門婆羅門，及諸長者、天龍藥叉、人非人等，以無量上妙衣服飲食臥具醫藥種種供具奉獻如來。

爾時世尊，大眾圍繞供養恭敬尊重讚歎，漸次遊行至摩揭陀國，詣王舍大城住鷲峰山。時王舍城中有大長者名曰賢守，已曾親覲過去諸佛，宿殖善根福感通被，大族大富，資產財寶無不具足。時彼長者聞大沙門出釋氏宮，證於無上正等菩提，與諸大眾來游此國，彼佛世尊有如是等廣大名稱出現世間，

【現代漢語翻譯】現代漢語譯本：世間的天神、人類、阿修羅（一種好戰的神）、乾闥婆（天上的樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第三十四大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第三十五

大唐三藏法師玄奘奉詔譯

菩薩藏會第十二之一

開化長者品第一

如是我聞：

一時，薄伽梵（佛陀）在室羅筏國安居雨季，過了三個月，結束安居，製作好衣服后，與一千二百五十位大比丘一同游化各國。這位薄伽梵，成就廣大微妙的名稱，出現在世間，被諸天人所讚頌，即如來（真理的化身）、應（值得供養）、正等覺（完全覺悟）、明行圓滿（智慧和行為完美）、善逝（善於解脫）、世間解（瞭解世間）、無上丈夫（無與倫比的導師）、調御士（調伏眾生）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊）。他深深安住于自我證悟，具足神通，威德光芒遮蔽諸天世間魔王、梵王、阿素洛（一種惡神）等。他常為眾生宣說微妙的佛法，開示初善、中善、后善，文辭義理巧妙，純一圓滿，清凈梵行。當時，四部眾、國王大臣、各種外道、沙門婆羅門，以及諸位長者、天龍藥叉（一種守護神）、人非人等，以無量上妙的衣服、飲食、臥具、醫藥等各種供具奉獻給如來。

那時，世尊被大眾圍繞，供養、恭敬、尊重、讚歎，逐漸來到摩揭陀國，到達王舍大城，住在鷲峰山。當時，王舍城中有一位大長者，名叫賢守，他曾經親近過過去的諸佛，宿世種下善根，福德感應深厚，家族龐大，財富充足，資產財寶無不具備。當時，這位長者聽聞大沙門（佛陀）離開釋迦族宮殿，證得無上正等菩提，與大眾來到這個國家，這位佛陀世尊有如此廣大的名聲出現在世間。

【English Translation】 English version: The gods, humans, Asuras (a type of warring deity), Gandharvas (celestial musicians), and others in the world, hearing what the Buddha said, were all greatly delighted, and believed and practiced accordingly.

The Great Treasure Collection Sutra, Volume 34 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 35

Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree

The Bodhisattva Treasury Assembly, Twelfth of One

Chapter One: The Enlightenment of the Elder

Thus have I heard:

At one time, the Bhagavan (Buddha) was dwelling in the country of Shravasti during the rainy season retreat. After three months, having completed the retreat and finished making his robes, he traveled with a great assembly of 1,250 Bhikshus (monks) to various countries. This Bhagavan, having achieved great and wondrous renown, appeared in the world, praised by gods and humans, known as the Tathagata (the one who has thus come), Arhat (worthy of offering), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara-purusha-damya-sarathi (unexcelled tamer of men), Shastha deva-manushyanam (teacher of gods and humans), Buddha (the awakened one), and Bhagavan (the Blessed One). He dwelled deeply in self-realization, possessed supernatural powers, and his majestic virtue overshadowed the gods, the world, the demon kings, Brahma kings, and Asuras (a type of evil deity). He constantly spoke the subtle Dharma for the benefit of sentient beings, revealing the initial good, the intermediate good, and the final good, with skillful words and profound meanings, pure, complete, and perfect in the holy life. At that time, the fourfold assembly, kings, ministers, various heretics, Shramanas (ascetics), Brahmins, as well as elders, Nagas (dragons), Yakshas (a type of guardian spirit), humans, and non-humans, offered countless supreme garments, food, bedding, medicine, and various other offerings to the Tathagata.

At that time, the World Honored One, surrounded by the assembly, receiving offerings, respect, reverence, and praise, gradually arrived in the country of Magadha, reached the great city of Rajagriha, and resided on Mount Gridhrakuta. At that time, in the city of Rajagriha, there was a great elder named Suddha, who had previously been in the presence of past Buddhas, had planted good roots in previous lives, and was blessed with great fortune. He was from a large and wealthy family, possessing all kinds of assets and treasures. At that time, this elder heard that the great Shramana (Buddha) had left the Shakya clan's palace, attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), and had come to this country with his assembly. This Buddha, the World Honored One, had such great renown appearing in the world.

十號具足，成就通慧說微妙法，乃至圓滿清白梵行。時彼長者作是思惟：「我今當往鷲峰山王，為欲奉見彼如來故，若我見者必獲善利。」作是念已，與五百長者出王舍城將往佛所。爾時世尊于日初分，服僧伽胝執持衣缽，諸苾芻僧侍從圍繞，在大眾前威儀嚴整，進止安庠正智而行，顧視屈申端嚴殊異，為化眾生現乞食法，方欲入城處於中路。時賢守等五百長者遙見如來，威嚴超挺眾所樂觀，成就金色之身大丈夫相三十有二，諸根寂定神慮憺怕，逮得上勝調順寂止，攝護諸根如大龍象，清凈無撓如澄泉池，足蹈七寶所成百千億葉紅蓮華上，為諸無數天人藥叉之所供養，雨大天華散如來上，其華若流彌滿于地。諸長者等既睹世尊，以無量百千功德莊嚴從遠而來，嘆未曾有，以清凈心往如來所，頂禮佛足卻住一面。

爾時賢守等五百長者白佛言：「世尊！未曾有也。如來神力映奪天仙吉祥魔梵，如來威德具大名稱，圓光妙色蔽諸大眾。世尊體相如大金山，容貌端嚴無等等者。世尊成就一切世間甚希奇法。我惟世尊威德如是，觀何等相，棄捨家法悟大菩提？」

爾時賢守長者即于佛前而說頌曰：

「我昔曾聞最勝尊，　　吉祥妙色大名稱，　今睹威光勝所聞，　　如真金像備眾德。　如來色像喻金山，　

【現代漢語翻譯】現代漢語譯本：十種功德圓滿，成就通達智慧，宣說微妙的佛法，乃至圓滿清凈的梵行。當時，那位長者心想：『我現在應當前往鷲峰山（Grdhrakuta，山名），爲了要瞻仰那位如來（Tathagata，佛的稱號），如果我能見到他，必定會獲得善利。』這樣想著，就和五百位長者一起離開王舍城（Rajagrha，古印度城市名），準備前往佛陀所在之處。那時，世尊（Bhagavan，佛的稱號）在早晨時分，穿著僧伽胝（Samghati，僧侶的袈裟），拿著衣缽，眾比丘（Bhikkhu，佛教出家男眾）僧侶侍從圍繞，在大眾面前威儀莊嚴，行走時安詳穩重，以正智而行，顧視屈伸都端正殊勝，爲了教化眾生而示現乞食之法，正要進入城中，走在路中間。當時，賢守（Bhadrapala，人名）等五百位長者遠遠地看見如來，威嚴超群，為眾人所樂見，成就金色之身，具足大丈夫相三十二種，諸根寂靜，神思安寧，已達到最殊勝的調伏寂止，攝護諸根如同大龍象，清凈無染如同澄澈的泉池，足踏在七寶所成的百千億葉紅蓮花上，為無數天人、藥叉（Yaksa，一種神祇）所供養，天花如雨般散落在如來身上，花朵如流水般瀰漫于地面。諸位長者看到世尊以無量百千功德莊嚴，從遠處而來，讚歎從未見過，以清凈的心前往如來所在之處，頂禮佛足，退到一旁站立。當時，賢守等五百位長者對佛說：『世尊！真是前所未有啊。如來的神力勝過天仙、吉祥天、魔王、梵天（Brahma，印度教主神），如來的威德具足大名聲，圓滿的光芒和美妙的色彩遮蔽了所有大眾。世尊的體相如同大金山，容貌端正莊嚴，無與倫比。世尊成就了一切世間極其稀有的功德。我們想知道，世尊您以如此威德，是觀察了何種道理，才捨棄了世俗的家法，而證悟了無上菩提（Anuttara-samyak-sambodhi，佛的智慧）？』當時，賢守長者就在佛前以偈頌說道：『我過去曾聽聞最殊勝的尊者，吉祥美好，名聲遠揚，今天親眼見到您的威光勝過所聽聞的，如同真金鑄造的佛像，具備一切功德。如來的色相如同金山，

【English Translation】 English version: Having perfected ten qualities, accomplished penetrating wisdom, expounding the subtle Dharma, and even perfected pure Brahma-conduct. At that time, that elder thought to himself: 『I should now go to Mount Grdhrakuta, in order to pay homage to that Tathagata. If I see him, I will surely obtain great benefit.』 Having thought this, he and five hundred elders left Rajagrha, intending to go to where the Buddha was. At that time, the Bhagavan, in the early morning, wearing the Samghati and holding his alms bowl, surrounded by a retinue of Bhikkhu monks, with dignified deportment before the assembly, walking with composure and wisdom, his gaze and movements were upright and extraordinary. To transform sentient beings, he was demonstrating the practice of begging for alms, and was about to enter the city, being in the middle of the road. At that time, Bhadrapala and the five hundred elders saw the Tathagata from afar, his majesty surpassing all, pleasing to behold, having a golden body, possessing the thirty-two marks of a great man, his senses tranquil, his mind serene, having attained the supreme taming and cessation, guarding his senses like a great dragon elephant, pure and unblemished like a clear spring, his feet treading on a hundred thousand million-petaled red lotuses made of seven treasures, being worshipped by countless devas, yakshas, and others, with great heavenly flowers raining down upon the Tathagata, the flowers flowing and covering the ground. The elders, having seen the Bhagavan adorned with immeasurable hundreds of thousands of merits, coming from afar, praised him as never before, and with pure hearts went to where the Tathagata was, bowed at his feet, and stood to one side. At that time, Bhadrapala and the five hundred elders said to the Buddha: 『Bhagavan! It is unprecedented. The Tathagata』s divine power surpasses devas, auspicious beings, Mara, and Brahma. The Tathagata』s virtue is full of great renown, his radiant light and wondrous color overshadow all the assembly. The Bhagavan』s form is like a great golden mountain, his countenance is upright and dignified, without equal. The Bhagavan has accomplished all the most rare and wondrous qualities in the world. We wonder, Bhagavan, with such virtue, what did you contemplate to abandon the worldly life and attain Anuttara-samyak-sambodhi?』 At that time, the elder Bhadrapala then spoke in verse before the Buddha: 『I have heard in the past of the most supreme one, auspicious and beautiful, of great renown, today I see your majestic light surpassing what I have heard, like a statue of pure gold, possessing all virtues. The Tathagata』s form is like a golden mountain,

高廣嚴凈觀無厭，　威德莊嚴苾芻眾，　　猶如滿月處眾星。　世尊頂相無能見，　　高顯映發逾山王，　頂髻周圓漸次斂，　　其相平偃猶天蓋。　紺發軟膩而右旋，　　如安繕色帝青寶，　鮮凈光逾孔雀項，　　我今瞻仰無厭足。　面貌端嚴額平正，　　眉相皎凈若天弓，　白毫映徹無瑕穢，　　光潔照曜如星王。　發喜凈眼甚微妙，　　眾睹皆生欣樂心，　我今奉觀無暫舍，　　頂禮凈眼世間依。　鼻相高平修且直，　　漸廣圓成如鑄金，　唇相丹暉極清凈，　　喻頻婆果末尼等。　妙齒鮮白含光潤，　　等鶴牛乳蓮華根，　堅密齊平極明凈，　　調順奢摩他所感。　齒及隨齒根深固，　　龂際上下皆齊整，　佛牙光白最超勝，　　如彼雁行王處中，　善逝廣長之舌相，　　覆面薄凈如蓮華，　赤銅赤色末尼寶，　　含暉皎鏡如初日，　世尊耳相極端嚴，　　梵世天人不聞見，　喬答摩種狻猊頷，　　無畏猶如師子王。　我觀善逝咽喉相，　　能引世間甘露味，　清凈映徹無瑕穢，　　具大神力不思議。　頸前橫約修且直，　　處中都無纖雜文，　現人中勝天中天，　　恒食味中第一味。　肩膊充圓悉成滿，　　胸臆雄猛威容盛，　人中尊相世未聞，　

【現代漢語翻譯】現代漢語譯本高廣而莊嚴清凈的觀察令人沒有厭倦，威儀莊嚴的比丘眾，如同滿月周圍環繞著眾星。世尊的頂相無人能夠看見，高顯的光芒超過山王，頂髻圓滿逐漸收斂，其形狀平坦如天蓋。紺青色的頭髮柔軟光滑並向右旋轉，如同塗上安繕色的帝青寶，鮮明潔凈的光澤勝過孔雀的脖頸，我今天瞻仰也無法滿足。面容端正莊嚴，額頭平坦方正，眉毛皎潔如天弓，白毫光芒映照通透沒有瑕疵，光潔明亮如星王。令人喜悅的清凈眼睛非常微妙，眾人看到都生起歡喜之心，我今天奉觀不曾暫離，頂禮這清凈的眼睛，世間的依靠。鼻相高挺平直，逐漸寬廣圓滿如鑄金，嘴唇的顏色紅潤清凈，如同頻婆果或末尼寶。牙齒潔白鮮亮，光澤潤澤，如同鶴的乳汁或蓮花的根，堅固緊密，整齊平正，極其明凈，是調順奢摩他（止）所感得。牙齒和牙根深固，牙齦上下都整齊，佛牙的光芒潔白最超勝，如同雁王在雁群中一樣，善逝（佛陀）廣長之舌相，覆蓋面部薄而清凈如蓮花，赤銅色或赤色的末尼寶，光輝皎潔如初升的太陽，世尊的耳相極其端正莊嚴，梵世的天人也未曾見過，喬答摩（佛陀）的種族如同獅子的下巴，無畏猶如獅子王。我觀察善逝的咽喉之相，能夠引出世間的甘露美味，清凈映徹沒有瑕疵，具有大神力不可思議。頸部前面橫向平直，中間沒有一絲雜紋，顯現人中之勝，天中之天，恒常食用味道中第一的美味。肩膀圓滿充實，胸膛雄壯威猛，威儀盛大，人中尊貴的相貌世間未曾聽聞，

【English Translation】 English version The high, broad, solemn, and pure observation is without weariness, The dignified and solemn assembly of Bhikshus (monks), like the full moon surrounded by stars. The World Honored One's (Buddha's) crown of the head cannot be seen, its high radiance surpasses the king of mountains, The topknot is round and gradually contracts, its shape is flat like a heavenly canopy. The dark blue hair is soft and smooth, spiraling to the right, like a sapphire gem painted with Anjana (a black pigment), Its bright and pure luster surpasses the peacock's neck, I gaze upon it today without satisfaction. The face is upright and solemn, the forehead is flat and square, the eyebrows are bright like a heavenly bow, The white hair between the eyebrows shines through without blemish, its pure light illuminates like the king of stars. The delightful and pure eyes are very subtle, all who see them give rise to joy, I gaze upon them today without a moment's departure, I bow to these pure eyes, the reliance of the world. The nose is high, straight, and gradually broad and round like cast gold, The color of the lips is red and pure, like the Bimba fruit or a Mani jewel. The teeth are bright white, with a moist luster, like the milk of a crane or the root of a lotus, They are firm, close, even, and extremely clear, a result of the calming Samatha (tranquility). The teeth and their roots are deep and firm, the gums above and below are all even, The light of the Buddha's teeth is the most superior, like the king of geese in the midst of a flock, The Sugata's (Buddha's) long and broad tongue, covers the face, thin and pure like a lotus flower, The color of red copper or a red Mani jewel, its radiance is bright like the rising sun, The World Honored One's ears are extremely upright and solemn, not seen or heard by the gods of the Brahma world, The Gotama (Buddha's) lineage has a jaw like a lion, fearless like the king of lions. I observe the Sugata's throat, which can draw out the nectar of the world, It is pure and clear without blemish, possessing great and inconceivable divine power. The front of the neck is straight and horizontal, without any mixed lines in the middle, Manifesting as the best among humans, the god among gods, constantly consuming the best of all flavors. The shoulders are round and full, the chest is strong and majestic, with great dignity, The noble appearance of the best among humans has not been heard of in the world,

如山頂日光流照。　手足兩肩及項后，　　七處光凈恒平滿，　修臂𦟛圓象王鼻，　　雙掌垂下摩于膝。　上身廣厚如獸王，　　瞿陀樹相周圓滿，　那羅延力合成身，　　具足大力及忍力。　無垢身毛皆上靡，　　隨現一孔一毛生，　煙塵不污如蓮華，　　右旋相成而細軟。　我昔傳聞隱密相，　　陰藏深如天馬王，　髀腨周圓漸次斂，　　其相猶如天鹿王，　足厚隆起跟圓長，　　手相網鞔如雁王，　平滿纖長二十指，　　赤銅甲色如蓮華，　雙跖千輻金輪相，　　光凈微妙具莊嚴。　如來游步於世間，　　瞿拉坡相不相觸，　去地四指蹈空行，　　眾寶紅蓮隨足現，　顧視安行象王步，　　進趣端肅如天主，　大聖威嚴無所畏，　　處眾逾于師子王，　妙色映蔽毗沙門，　　威光超勝百千日，　梵世天人尚無等，　　何況出過如來者。　行住說法度眾生，　　天仙龍神咸恭敬，　或散天華奏天樂，　　紛然繁會滿虛空。　今睹世尊大神變，　　故我竊懷疑惑心，　本觀何等勝功德，　　出家趣于無上道？」

爾時世尊告賢守長者曰：「長者當知，我觀世間一切眾生，為十苦事之所逼迫。何謂為十？一者生苦逼迫，二者老苦逼迫，三者病苦逼迫，四者死苦逼

【現代漢語翻譯】現代漢語譯本如同山頂的日光流瀉照耀。手、足、雙肩以及頸后，七處的光芒清凈、恒常、圓滿。手臂修長，圓潤如象王的鼻子，雙手自然垂下，輕撫膝蓋。上身寬厚，如同獸中之王，身形如瞿陀樹（一種樹）般周正圓滿。身體蘊含那羅延（印度教神祇）的力量，具備強大的力量和忍耐力。身上無垢的毛髮都向上生長，每個毛孔都只長一根毛髮。不沾染煙塵，如同蓮花般潔凈，毛髮右旋生長，細軟柔順。我曾聽聞佛陀隱秘的相貌，陰部深藏，如同天馬王（神馬）一般。大腿和小腿圓潤飽滿，逐漸收斂，其形態如同天鹿王（神鹿）。腳掌厚實隆起，腳跟圓潤修長，手掌的紋路如雁王（雁中之王）的蹼膜。十個手指平滿纖長，指甲呈赤銅色，如同蓮花一般。雙腳的腳底有千輻金輪的紋相，光潔明亮，微妙莊嚴。如來在世間行走時，瞿拉坡（一種草）不會被踩到，離地四指高，在空中行走，每一步都涌現出眾寶紅蓮。顧盼之間，行走安穩，如同象王的步伐，進退之間，端莊肅穆，如同天主。大聖威嚴，無所畏懼，處在眾人之中，勝過獅子王。美妙的容色，遮蔽了毗沙門（佛教護法神），威光超越了千百個太陽。梵世（色界天）的天人尚且無法與之相比，更何況是超越如來的人。行走、站立、說法，度化眾生，天仙、龍神都恭敬禮拜。或者散落天花，演奏天樂，繁盛的景象充滿虛空。如今見到世尊如此大神變，所以我心中暗自疑惑，究竟是修持了何等殊勝的功德，才出家追求無上之道？」

那時，世尊告訴賢守長者說：『長者應當知道，我觀察世間一切眾生，都被十種苦事所逼迫。哪十種呢？第一是生苦的逼迫，第二是老苦的逼迫，第三是病苦的逼迫，第四是死苦的逼迫，』

【English Translation】 English version Like sunlight streaming down from a mountaintop. The hands, feet, both shoulders, and the back of the neck, the seven places are always filled with pure light. The arms are long and well-formed, like the trunk of an elephant king, with both hands hanging down, gently touching the knees. The upper body is broad and thick, like a king of beasts, the form is round and full like a Kutha tree (a type of tree). The body possesses the strength of Narayana (a Hindu deity), endowed with great power and endurance. The immaculate body hair all grows upwards, with one hair growing from each pore. Free from the defilement of smoke and dust, like a lotus flower, the hair grows in a clockwise direction, fine and soft. I have heard of the secret marks of the Buddha, the private parts are deeply hidden, like a celestial horse king (a divine horse). The thighs and calves are round and full, gradually tapering, their form is like a celestial deer king (a divine deer). The soles of the feet are thick and raised, the heels are round and long, the palms of the hands are webbed like a goose king (king of geese). The twenty fingers are flat, full, and slender, the nails are the color of red copper, like a lotus flower. On the soles of both feet are the marks of a thousand-spoked golden wheel, pure and bright, subtle and majestic. When the Tathagata walks in the world, the Kula grass (a type of grass) is not touched, He walks four fingers above the ground, and with each step, jeweled red lotuses appear. His gaze is steady, his walk is peaceful, like the steps of an elephant king, his advance and retreat are dignified and solemn, like a celestial lord. The Great Sage is majestic and fearless, among the crowd, he surpasses the lion king. His beautiful form obscures Vaishravana (a Buddhist guardian deity), his radiance surpasses a hundred thousand suns. Even the gods of the Brahma world (the world of form) cannot compare to him, how much more so those who surpass the Tathagata. Walking, standing, teaching the Dharma, and liberating sentient beings, the celestial beings, dragons, and gods all pay homage. Some scatter celestial flowers, play celestial music, the flourishing scene fills the void. Now seeing the World Honored One's great divine transformation, I secretly harbor doubts in my heart, What kind of superior merits did he cultivate, to leave home and pursue the unsurpassed path?'

At that time, the World Honored One said to the elder, Wise Guardian: 'Elder, you should know that I observe all sentient beings in the world, and they are all oppressed by ten kinds of suffering. What are the ten? The first is the oppression of the suffering of birth, the second is the oppression of the suffering of old age, the third is the oppression of the suffering of sickness, the fourth is the oppression of the suffering of death,'

迫，五者愁苦逼迫，六者怨恨逼迫，七者苦受逼迫，八者憂受逼迫，九者痛惱逼迫，十者生死流轉大苦之所逼迫。長者！我見如是十種苦事逼迫眾生，為得阿耨多羅三藐三菩提，出離如是逼迫事故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「我觀諸凡夫，　　閉流轉牢獄，　常為生老病，　　眾苦所逼迫。　愁憂及怨恨，　　死苦等所牽，　為除牢獄怖，　　令欣出離法。

「複次長者！我觀世間一切眾生，為十惱害互相憎嫉。何謂為十？一者曾於我身作不饒益、心生惱害，二者今於我身作不饒益、心生惱害，三者當於我身作不饒益、心生惱害，四者曾於我之所愛作不饒益、心生惱害，五者今於我之所愛作不饒益、心生惱害，六者當於我之所愛作不饒益、心生惱害，七者曾於我所不愛而作饒益、心生惱害，八者今於我所不愛而作饒益、心生惱害，九者當於我所不愛而作饒益、心生惱害，十者于諸過失作不饒益、心生惱害。長者！我見如是十種惱害，惱害世間一切眾生，為得阿耨多羅三藐三菩提，出離如是惱害事故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「眾生互憎嫉，　　皆由十惱生，　於我及我親，　　三世俱惱害。　

【現代漢語翻譯】現代漢語譯本：『第一，被生所逼迫；第二，被老所逼迫；第三，被病所逼迫；第四，被死所逼迫；第五，被憂愁痛苦所逼迫；第六，被怨恨所逼迫；第七，被苦受所逼迫；第八，被憂受所逼迫；第九，被痛惱所逼迫；第十，被生死流轉的大苦所逼迫。長者！我見到這十種苦事逼迫著眾生，爲了獲得阿耨多羅三藐三菩提（無上正等正覺），出離這些逼迫的苦事，我以清凈的信心捨棄釋迦（釋氏）家族，追求無上之道。』

當時，世尊想要重申這個道理，就說了偈頌：

『我觀察到所有凡夫，都被囚禁在流轉的牢獄中，常常被生、老、病等各種痛苦所逼迫。憂愁、怨恨以及死亡的痛苦等牽引著他們，爲了消除牢獄的恐懼，讓他們欣喜于出離的方法。』

『再者，長者！我觀察到世間一切眾生，因為十種惱害而互相憎恨嫉妒。哪十種呢？第一，曾經對我身體做出不利的事情，心中產生惱害；第二，現在對我身體做出不利的事情，心中產生惱害；第三，將來對我身體做出不利的事情，心中產生惱害；第四，曾經對我所愛的人做出不利的事情，心中產生惱害；第五，現在對我所愛的人做出不利的事情，心中產生惱害；第六，將來對我所愛的人做出不利的事情，心中產生惱害；第七，曾經對我所不愛的人做出有利的事情，心中產生惱害；第八，現在對我所不愛的人做出有利的事情，心中產生惱害；第九，將來對我所不愛的人做出有利的事情，心中產生惱害；第十，對於各種過失做出不利的事情，心中產生惱害。長者！我見到這十種惱害，惱害著世間一切眾生，爲了獲得阿耨多羅三藐三菩提（無上正等正覺），出離這些惱害的事情，我以清凈的信心捨棄釋迦（釋氏）家族，追求無上之道。』

當時，世尊想要重申這個道理，就說了偈頌：

『眾生互相憎恨嫉妒，都是由這十種惱害產生，對於我和我所愛的人，過去、現在、未來三世都產生惱害。』

【English Translation】 English version: 'First, being oppressed by birth; second, being oppressed by old age; third, being oppressed by sickness; fourth, being oppressed by death; fifth, being oppressed by sorrow and suffering; sixth, being oppressed by resentment; seventh, being oppressed by painful sensations; eighth, being oppressed by sorrowful sensations; ninth, being oppressed by pain and distress; tenth, being oppressed by the great suffering of the cycle of birth and death. O Elder! I have seen these ten kinds of suffering oppressing sentient beings. In order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to escape from such oppressive sufferings, I have, with pure faith, renounced the Shakya (Shakya clan) family and pursued the supreme path.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'I observe all ordinary beings, imprisoned in the cycle of transmigration, constantly oppressed by birth, old age, sickness, and various sufferings. Sorrow, resentment, and the suffering of death pull them along. To eliminate the fear of imprisonment, I encourage them to rejoice in the Dharma of liberation.'

'Furthermore, O Elder! I observe that all sentient beings in the world mutually hate and envy each other due to ten kinds of afflictions. What are these ten? First, having done something harmful to my body in the past, causing affliction in the mind; second, doing something harmful to my body now, causing affliction in the mind; third, doing something harmful to my body in the future, causing affliction in the mind; fourth, having done something harmful to those I love in the past, causing affliction in the mind; fifth, doing something harmful to those I love now, causing affliction in the mind; sixth, doing something harmful to those I love in the future, causing affliction in the mind; seventh, having done something beneficial to those I dislike in the past, causing affliction in the mind; eighth, doing something beneficial to those I dislike now, causing affliction in the mind; ninth, doing something beneficial to those I dislike in the future, causing affliction in the mind; tenth, doing something harmful regarding various faults, causing affliction in the mind. O Elder! I have seen these ten kinds of afflictions, afflicting all sentient beings in the world. In order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to escape from such afflictions, I have, with pure faith, renounced the Shakya (Shakya clan) family and pursued the supreme path.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Sentient beings mutually hate and envy, all arising from these ten afflictions. Towards me and those I love, they cause affliction in the past, present, and future.'

或於我非親，　　起諸饒益相，　怨憎由此生，　　三世俱惱害。　第十諸過失，　　生長怨憎苦，　我觀如是過，　　厭患故出家。

「複次長者！我觀世間一切眾生，入於十種惡見稠林，由異見故不能自出。何謂為十？一者我見惡見稠林，二者有情見惡見稠林，三者壽命見惡見稠林，四者數取趣見惡見稠林，五者斷見惡見稠林，六者常見惡見稠林，七者無作見惡見稠林，八者無因見惡見稠林，九者不平等因見惡見稠林，十者邪見惡見稠林。長者！我見眾生入於十種惡見稠林不能得出，為得阿耨多羅三藐三菩提，永斷如是諸惡見故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「一切愚凡夫，　　入惡見稠林，　我見有情見，　　及以壽命見，　斷見與常見，　　依無作見等，　為安立正見，　　是故我出家。

「複次長者！我觀世間一切眾生，于無數劫具造百千那庾多拘胝過失，常為十種大毒箭所中。何謂為十？一者愛毒箭，二者無明毒箭，三者欲毒箭，四者貪毒箭，五者過失毒箭，六者愚癡毒箭，七者慢毒箭，八者見毒箭，九者有毒箭，十者無有毒箭。長者！我見眾生為於十種毒箭所中，求阿耨多羅三藐三菩提，永斷如是諸毒箭故，以凈信心舍釋氏家

【現代漢語翻譯】現代漢語譯本或者對於我非親近之人，卻表現出種種饒益的姿態，由此產生怨恨和憎惡，導致三世都受到惱害。第十種過失，是增長怨恨和憎惡的痛苦。我觀察到這些過失，因此厭惡而選擇出家。『再者，長者！我觀察世間一切眾生，陷入十種惡見的稠林中，由於不同的見解而不能自己從中解脫。這十種是什麼呢？第一是我見（認為有『我』的見解）的惡見稠林，第二是有情見（認為有『有情』的見解）的惡見稠林，第三是壽命見（認為有『壽命』的見解）的惡見稠林，第四是數取趣見（認為有『補特伽羅』的見解）的惡見稠林，第五是斷見（認為死後一切斷滅的見解）的惡見稠林，第六是常見（認為事物永恒不變的見解）的惡見稠林，第七是無作見（認為沒有因果報應的見解）的惡見稠林，第八是無因見（認為事物沒有原因的見解）的惡見稠林，第九是不平等因見（認為因果關係不平等的見解）的惡見稠林，第十是邪見（錯誤的見解）的惡見稠林。長者！我看到眾生陷入這十種惡見稠林而不能解脫，爲了獲得阿耨多羅三藐三菩提（無上正等正覺），永遠斷除這些惡見，因此以清凈的信心捨棄釋迦族之家，追求無上之道。』當時，世尊爲了重申這個道理，而說了偈頌：『一切愚癡的凡夫，都陷入惡見的稠林中，我見、有情見，以及壽命見，斷見與常見，依賴無作見等，爲了確立正見，所以我出家。『再者，長者！我觀察世間一切眾生，在無數劫中造作了百千那庾多拘胝（極多的數量）的過失，常常被十種大毒箭所射中。這十種是什麼呢？第一是愛毒箭，第二是無明毒箭，第三是欲毒箭，第四是貪毒箭，第五是過失毒箭，第六是愚癡毒箭，第七是慢毒箭，第八是見毒箭，第九是有毒箭，第十是無有毒箭。長者！我看到眾生被這十種毒箭所射中，爲了求得阿耨多羅三藐三菩提，永遠斷除這些毒箭，因此以清凈的信心捨棄釋迦族之家。

【English Translation】 English version Or towards those who are not my relatives, they show various acts of benefit, from which arise resentment and hatred, causing harm in the three lifetimes. The tenth fault is the growth of resentment and hatred. I observed these faults, and therefore, disgusted, I chose to leave home. 'Furthermore, O Elder! I observe all sentient beings in the world, entering into a dense forest of ten evil views, and because of different views, they cannot free themselves. What are these ten? First is the dense forest of the evil view of self (the view that there is a 'self'), second is the dense forest of the evil view of sentient beings (the view that there are 'sentient beings'), third is the dense forest of the evil view of lifespan (the view that there is a 'lifespan'), fourth is the dense forest of the evil view of the 'pudgala' (the view that there is a 'person'), fifth is the dense forest of the evil view of annihilation (the view that everything is annihilated after death), sixth is the dense forest of the evil view of eternalism (the view that things are eternal and unchanging), seventh is the dense forest of the evil view of non-action (the view that there is no cause and effect), eighth is the dense forest of the evil view of no cause (the view that things have no cause), ninth is the dense forest of the evil view of unequal causes (the view that cause and effect are unequal), and tenth is the dense forest of the evil view of wrong views. O Elder! I see sentient beings entering into these ten dense forests of evil views and not being able to escape. In order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to forever cut off these evil views, I left the Shakya clan with pure faith and pursued the supreme path.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'All foolish ordinary beings enter into a dense forest of evil views, the view of self, the view of sentient beings, and the view of lifespan, the view of annihilation and the view of eternalism, relying on the view of non-action, etc. In order to establish right view, therefore, I left home.' 'Furthermore, O Elder! I observe all sentient beings in the world, having committed hundreds of thousands of nayutas of kotis (extremely large numbers) of faults in countless kalpas, and are constantly struck by ten great poisonous arrows. What are these ten? First is the poisonous arrow of love, second is the poisonous arrow of ignorance, third is the poisonous arrow of desire, fourth is the poisonous arrow of greed, fifth is the poisonous arrow of faults, sixth is the poisonous arrow of foolishness, seventh is the poisonous arrow of pride, eighth is the poisonous arrow of views, ninth is the poisonous arrow of existence, and tenth is the poisonous arrow of non-existence. O Elder! I see sentient beings struck by these ten poisonous arrows. In order to seek Anuttara-samyak-sambodhi and to forever cut off these poisonous arrows, I left the Shakya clan with pure faith.'

趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「愛箭毒眾生，　　過拘胝大劫，　無明之所盲，　　從闇入于闇。　欲箭中諸蘊，　　吸染名貪箭，　悶亂過失箭，　　被服愚癡箭，　陵高發慢箭，　　違諍起見箭，　因有無有箭，　　墮有及無有。　諸愚癡凡夫，　　鋒刃由其口，　更相起諍論，　　此實此非實。　為拔毒箭故，　　如來興世間，　救諸中箭者，　　出家成聖道。

「複次長者！我觀世間一切眾生，由十種愛建立根本。何者為十？所謂緣愛故求，緣求故得，緣于得故便起我所，緣我所故起諸定執，緣諸定執故起欲貪，緣欲貪故起深耽著，緣深耽著故起慳吝，緣慳吝故起于聚斂，緣聚斂故起諸守護，緣守護故執持刀仗諍訟譏謗起種種苦，又因此故興別離語長養諸惡不善之法。長者！我見眾生由此十種愛根本法之所建立，求于阿耨多羅三藐三菩提，為得無根無所依法故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「愛所吞眾生，　　尋逐于諸欲，　得利興我所，　　從此生定執，　我當作所作，　　欲貪縛增長，　耽著慳吝等，　　相續次第生，　慳過染世間，　　能起堅積聚，　聚斂故守護，　　遍生無有間，

【現代漢語翻譯】現代漢語譯本：爲了追求無上之道。那時，世尊想要再次宣說這個道理，就說了偈頌：『被愛慾之箭毒害的眾生，經歷無數大劫，被無明（avidyā）所矇蔽，從黑暗走向黑暗。欲箭射中五蘊（skandha），吸取染污名為貪箭，使人煩悶混亂的是過失之箭，被愚癡之箭所覆蓋，凌駕他人而生起傲慢之箭，違背爭論而生起見解之箭，因為有或無而生起有無之箭，墮入有或無的執著。那些愚癡的凡夫，鋒利的言辭出自他們的口中，互相之間發起爭論，說『這是真實的，那是不真實的』。爲了拔除毒箭的緣故，如來（tathāgata）才出現於世間，救度那些被箭射中的人，出家修行成就聖道。『再者，長者！我觀察世間一切眾生，由十種愛建立根本。哪十種呢？所謂因為愛而追求，因為追求而得到，因為得到就生起『我所』（mamakāra），因為『我所』就生起各種執著，因為各種執著就生起欲貪，因為欲貪就生起深切的耽著，因為深切的耽著就生起慳吝，因為慳吝就生起聚斂，因為聚斂就生起各種守護，因為守護就執持刀杖，爭訟譏謗，生起種種痛苦，又因此而說離別之語，增長各種惡不善之法。長者！我看到眾生由此十種愛的根本法所建立，爲了追求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），爲了得到無根無所依的法，以清凈的信心捨棄釋迦（Śākya）家族，追求無上之道。』那時，世尊想要再次宣說這個道理，就說了偈頌：『被愛所吞噬的眾生，追逐各種慾望，得到利益就生起『我所』，從此產生執著，『我應當這樣做』，欲貪的束縛不斷增長，耽著、慳吝等，相續次第產生，慳吝的過失污染世間，能生起堅固的積聚，因為聚斂而守護，普遍產生沒有間斷，

【English Translation】 English version: To pursue the unsurpassed path. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Beings poisoned by the arrows of desire, pass through countless great kalpas, Blinded by ignorance (avidyā), they go from darkness into darkness. The arrow of desire pierces the skandhas (aggregates), absorbing defilement, called the arrow of greed, That which causes distress and confusion is the arrow of fault, covered by the arrow of ignorance, Arrogance arises from looking down on others, the arrow of views arises from disagreement and contention, The arrow of existence and non-existence arises from the idea of being or non-being, falling into attachment to being or non-being. Those foolish ordinary beings, sharp words come from their mouths, They engage in disputes with each other, saying, 'This is real, that is not real'. For the sake of removing the poisoned arrows, the Tathāgata (Thus Come One) appears in the world, To save those who have been struck by arrows, leaving home to cultivate and attain the holy path. 'Furthermore, Elder! I observe all beings in the world, established on the foundation of ten kinds of love. What are the ten? They are: because of love, one seeks; because of seeking, one obtains; because of obtaining, one arises with 'mine' (mamakāra); because of 'mine', one arises with various attachments; because of various attachments, one arises with desire and greed; because of desire and greed, one arises with deep attachment; because of deep attachment, one arises with stinginess; because of stinginess, one arises with accumulation; because of accumulation, one arises with various protections; because of protection, one holds onto weapons, disputes, slanders, and arises with various sufferings, and because of this, one speaks words of separation, nurturing various evil and unwholesome dharmas. Elder! I see that beings are established by these ten fundamental dharmas of love, seeking anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), in order to obtain a dharma without root and without reliance, with pure faith, abandoning the Śākya family, and pursuing the unsurpassed path.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Beings swallowed by love, pursue various desires, Upon gaining benefits, they arise with 'mine', from this, attachments arise, 'I should do this', the bonds of desire and greed grow, Attachment, stinginess, and so on, arise in continuous succession, The fault of stinginess defiles the world, able to give rise to firm accumulation, Because of accumulation, one protects, universally arising without interruption,

守護在愚夫，　　刀仗相加害，　種諸不善業，　　因此生眾苦。　觀愛因緣已，　　眾苦則不生，　無根無住覺，　　諸覺中最上。

「複次長者！我觀世間一切眾生，皆由十種惡邪性故建立邪定。何等為十？一者邪見，二者邪思惟，三者邪語，四者邪業，五者邪命，六者邪精進，七者邪念，八者邪定，九者邪解脫，十者邪解脫智見。長者！我觀眾生由如是等十邪性故建立邪定，為欲證得阿耨多羅三藐三菩提，出離如是諸邪性故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「懷邪見眾生，　　邪思惟境界，　宣說于邪語，　　及行諸邪業，　邪命邪精進，　　邪念與邪定，　成就邪解脫，　　及趣邪智見。　邪性決定聚，　　愚夫之所依，　為令住正性，　　故趣無上道。

「複次長者！我觀世間一切眾生，由於十種不善業道，而能建立安處邪道、多墮惡趣。何等為十？一者奪命，二者不與取，三者邪淫，四者妄語，五者離間語，六者粗語，七者綺語，八者貪著，九者瞋恚，十者邪見。長者！我見眾生由是十種不善業故，乘于邪道多趣多向多墮惡道，為欲證得阿耨多羅三藐三菩提，超出一切諸邪道故，以凈信心舍釋氏家趣無上道。」

爾

【現代漢語翻譯】現代漢語譯本愚癡的人被守護著，刀劍棍棒互相加害，種下各種不善的業，因此產生種種痛苦。觀察愛的因緣之後，種種痛苦就不會產生，無根無住的覺悟，是所有覺悟中最上的。

『再者，長者！我觀察世間一切眾生，都是由於十種邪惡的性質而建立邪定。哪十種呢？第一是邪見（錯誤的見解），第二是邪思惟（錯誤的思考），第三是邪語（錯誤的言語），第四是邪業（錯誤的行為），第五是邪命（錯誤的謀生方式），第六是邪精進（錯誤的努力），第七是邪念（錯誤的意念），第八是邪定（錯誤的禪定），第九是邪解脫（錯誤的解脫），第十是邪解脫智見（錯誤的解脫智慧見解）。長者！我觀察眾生由於這十種邪惡的性質而建立邪定，爲了證得阿耨多羅三藐三菩提（無上正等正覺），出離這些邪惡的性質，以清凈的信心捨棄釋迦族之家，走向無上之道。』

當時，世尊想要再次宣說這個道理，就說了偈頌：

『懷有邪見的眾生，處於邪思惟的境界，宣說錯誤的言語，並且實行各種錯誤的業，錯誤的謀生和錯誤的努力，錯誤的意念和錯誤的禪定，成就錯誤的解脫，以及走向錯誤的智慧見解。邪惡的性質聚集，是愚癡的人所依賴的，爲了讓他們安住于正性，所以走向無上之道。

『再者，長者！我觀察世間一切眾生，由於十種不善的業道，而能建立安處邪道，大多墮入惡趣。哪十種呢？第一是奪命（殺生），第二是不與取（偷盜），第三是邪淫（不正當的性行為），第四是妄語（說謊），第五是離間語（挑撥離間的話），第六是粗語（粗暴的言語），第七是綺語（花言巧語），第八是貪著（貪婪執著），第九是瞋恚（嗔恨惱怒），第十是邪見（錯誤的見解）。長者！我看到眾生由於這十種不善的業，乘著邪道，大多走向、趨向、墮入惡道，爲了證得阿耨多羅三藐三菩提，超出一切邪道，以清凈的信心捨棄釋迦族之家，走向無上之道。』

【English Translation】 English version Guarded by the foolish, with swords and staffs they harm each other, Planting all kinds of unwholesome deeds, thus giving rise to various sufferings. Having observed the causes and conditions of love, various sufferings will not arise, The awakening without root or dwelling is the most supreme among all awakenings.

'Furthermore, O elder! I observe all sentient beings in the world, who establish wrong views due to ten kinds of evil natures. What are the ten? First is wrong view, second is wrong thought, third is wrong speech, fourth is wrong action, fifth is wrong livelihood, sixth is wrong effort, seventh is wrong mindfulness, eighth is wrong concentration, ninth is wrong liberation, and tenth is wrong knowledge and vision of liberation. O elder! I observe that sentient beings establish wrong views due to these ten evil natures. In order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and to depart from these evil natures, with pure faith, I renounced the Shakya clan and pursued the unsurpassed path.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Sentient beings with wrong views, dwell in the realm of wrong thoughts, Proclaim wrong speech, and engage in all kinds of wrong actions, Wrong livelihood and wrong effort, wrong mindfulness and wrong concentration, Achieving wrong liberation, and proceeding towards wrong knowledge and vision. The gathering of evil natures, is what the foolish rely on, In order to let them dwell in the right nature, therefore, I pursue the unsurpassed path.'

'Furthermore, O elder! I observe all sentient beings in the world, who, due to ten unwholesome paths of action, establish and dwell in wrong paths, and mostly fall into evil realms. What are the ten? First is taking life, second is not taking what is given, third is sexual misconduct, fourth is false speech, fifth is divisive speech, sixth is harsh speech, seventh is idle chatter, eighth is covetousness, ninth is anger, and tenth is wrong view. O elder! I see that sentient beings, due to these ten unwholesome actions, ride on wrong paths, mostly going towards, tending towards, and falling into evil realms. In order to attain Anuttara-samyak-sambodhi, and to transcend all wrong paths, with pure faith, I renounced the Shakya clan and pursued the unsurpassed path.'

時世尊欲重宣此義，而說頌曰：

「諸害命眾生，　　劫盜他財物，　行諸邪欲行，　　速墮于地獄。　粗言離間語，　　妄語乖寂靜，　綺語等凡夫，　　愚癡之所縛。　貪著他資財，　　數起于瞋恚，　興種種邪見，　　是人趣惡道。　三種由身起，　　四種語業生，　意能成三惡，　　故名惡行者。　行諸惡業已，　　牽趣惡道中，　吾今現世間，　　拔濟令出離。

「複次長者！我觀世間一切眾生，由於十種染污法故，處在煩惱墮煩惱垢中。何謂為十？一者慳垢染污，二者惡戒垢染污，三者瞋垢染污，四者懈怠垢染污，五者散亂垢染污，六者惡慧垢染污，七者不遵尊教垢染污，八者邪疑垢染污，九者不信解垢染污，十者不恭敬垢染污。長者！我見眾生以如是等十染污法之所染污，為得阿耨多羅三藐三菩提，證於無染無上法故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「世多分眾生，　　十染所逼迫，　樂有為煩惱，　　曾不生厭離。　慳垢所染污，　　一切愚凡夫，　犯戒非寂靜，　　不習三摩地，　瞋垢背忍辱，　　懈怠退正勤，　其心不專住，　　惡慧愚鈍者，　于父母師長，　　不遵奉言教，　疑見網眾生，　　不求照

【現代漢語翻譯】現代漢語譯本：這時，世尊想要再次宣說這個道理，就說了偈頌：『那些殘害眾生的，偷盜他人財物的，行各種邪淫行為的，會迅速墮入地獄。說粗暴的語言，說離間他人關係的語言，說虛妄不實的語言，說花言巧語的，這些都和凡夫俗子一樣，被愚癡所束縛。貪戀他人的財富，經常生起嗔恨心，產生各種邪見，這樣的人會墮入惡道。三種惡行由身體產生，四種惡行由語言產生，意念能產生三種惡行，所以稱為惡行者。做了各種惡業之後，就會被牽引到惡道中，我現在來到世間，就是要救拔他們，讓他們脫離苦海。『再者，長者！我觀察世間一切眾生，因為有十種染污法，所以處在煩惱之中，被煩惱的污垢所染。哪十種呢？第一是慳吝的污垢，第二是惡戒的污垢，第三是嗔恨的污垢，第四是懈怠的污垢，第五是散亂的污垢，第六是惡慧的污垢，第七是不遵從師長教誨的污垢，第八是邪疑的污垢，第九是不信解的污垢，第十是不恭敬的污垢。長者！我看到眾生被這十種染污法所染污，爲了獲得阿耨多羅三藐三菩提（無上正等正覺），證得無染無上的佛法，所以以清凈的信心捨棄釋迦族之家，走上無上菩提之道。』這時，世尊想要再次宣說這個道理，就說了偈頌：『世間大多數眾生，被十種染污所逼迫，喜歡有為的煩惱，從來沒有生起厭離之心。被慳吝的污垢所染污，一切都是愚癡的凡夫，犯戒不清凈，不修習三摩地（禪定），被嗔恨的污垢所染污，背離忍辱，懈怠而退失精進，他們的心不能專注，惡慧而愚鈍。對於父母師長，不遵從教誨，被疑惑的見網所困，不尋求照亮真理的智慧。

【English Translation】 English version: Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Those who harm living beings, steal others' possessions, and engage in various forms of sexual misconduct, will quickly fall into hell. Those who speak harsh words, divisive words, false words, and flowery words, are like ordinary people, bound by ignorance. Those who are greedy for others' wealth, frequently give rise to anger, and hold various wrong views, will go to evil realms. Three kinds of evil actions arise from the body, four kinds of evil actions arise from speech, and the mind can create three kinds of evil actions, therefore they are called evil-doers. Having committed various evil deeds, they will be drawn into evil realms. I have now appeared in the world to rescue them and lead them out of suffering. 'Furthermore, Elder! I observe that all beings in the world are in affliction and stained by the defilements of affliction because of ten kinds of defiling dharmas. What are the ten? First is the defilement of stinginess, second is the defilement of bad precepts, third is the defilement of anger, fourth is the defilement of laziness, fifth is the defilement of distraction, sixth is the defilement of bad wisdom, seventh is the defilement of not following the teachings of elders, eighth is the defilement of wrong doubt, ninth is the defilement of disbelief and lack of understanding, and tenth is the defilement of disrespect. Elder! I see that beings are defiled by these ten defiling dharmas. In order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and realize the undefiled and supreme Dharma, I have abandoned my Shakya clan home with pure faith and embarked on the supreme path.' Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Most beings in the world are oppressed by ten defilements, they delight in conditioned afflictions, and have never given rise to a sense of detachment. Defiled by the stain of stinginess, all are ignorant ordinary people, violating precepts and not being peaceful, not practicing samadhi (meditation). Defiled by the stain of anger, they turn away from patience, lazy and retreating from diligence, their minds are not focused, and they are dull with bad wisdom. Towards parents and teachers, they do not follow their teachings, beings are trapped in the net of doubt, and do not seek the wisdom that illuminates truth.'

世覺，　誹謗于甚深，　　佛所說妙法，　被服無明蘊，　　聖蘊懷輕賤。　觀是染污已，　　誰樂處有為，　當勤證寂滅，　　無為無染污。

「複次長者！我觀世間一切眾生，為十種纏縛之所纏縛。何謂為十？一者由慳嫉網之所纏縛，二者由無明膜之所覆翳，三者煩惱迷醉墮愚癡坎，四者愛慾駛流之所漂沒，五者末摩死節邪箭所中，六者忿恨密煙之所熏㶿，七者貪慾盛火之所燒然，八者過失毒藥之所悶亂，九者諸蓋毒刺之所遮礙，十者常處生死流轉饑饉曠野正勤疲怠。長者！我觀眾生為如是等十種纏縛所纏縛已，求阿耨多羅三藐三菩提，為證無纏無縛法故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「老吞少盛年，　　老壞凈妙色，　老損念定慧，　　終為死所吞。　病能摧勢力，　　劫奪勇猛心，　壞諸根聚落，　　羸劣無依怙。　死如羅剎女，　　猛健甚可畏，　常隨逐世間，　　飲竭眾生命。　我已厭世間，　　老病死逼迫，　為求無老死，　　清安法出家。　世為三火燒，　　我觀無救者，　雨甘露法雨，　　滅除三毒焰。　觀諸失道者，　　生盲癡瞽等，　為與世間眼，　　示導故出家。　眾生疑乳養，　　蘊蓋所蔽障，

【現代漢語翻譯】世間覺悟者啊，誹謗佛陀所說的甚深微妙之法，被無明的陰影所覆蓋，對聖者的功德懷有輕視。觀察到這些染污之後，誰還會樂於處在有為的世間呢？應當勤奮地證得寂滅，那無為且無染污的境界。『再者，長者！我觀察世間一切眾生，被十種纏縛所束縛。哪十種呢？第一種是被慳吝嫉妒的羅網所纏縛；第二種是被無明的薄膜所遮蔽；第三種是因煩惱而迷醉，墮入愚癡的深坑；第四種是被愛慾的急流所沖沒；第五種是被末摩（marmas，身體的要害）死節的邪箭所射中；第六種是被忿恨的濃煙所薰染；第七種是被貪慾的熊熊烈火所焚燒；第八種是被過失的毒藥所悶亂；第九種是被各種蓋障的毒刺所遮礙；第十種是常處在生死流轉的飢餓曠野中，精進修行卻感到疲憊懈怠。長者！我觀察到眾生被這十種纏縛所束縛后，爲了證得無纏無縛的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），以清凈的信心捨棄釋迦（Sakya）家族，走向無上的道。』那時，世尊爲了重申這個道理，而說了偈頌：『衰老吞噬著青春年華，衰老破壞了清凈美好的容顏，衰老損害了念、定、慧，最終都被死亡所吞噬。疾病能夠摧毀人的力量，劫奪勇猛的心志，破壞諸根的聚集，使人虛弱無依無靠。死亡如同羅剎女（raksasi，食人女鬼），兇猛強健，令人畏懼，常常追逐世間，飲盡眾生的生命。我已經厭倦了世間，被衰老、疾病和死亡所逼迫，爲了尋求無老無死的境界，爲了清凈安樂的法而出家。世間被三火所焚燒，我觀察到沒有救護者，降下甘露般的法雨，熄滅三毒的火焰。觀察到那些迷失道路的人，如同天生的盲人、愚癡的瞎子，爲了給予世間光明，爲了引導他們而選擇出家。眾生被疑惑的乳汁所養育，被五蘊（skandha，構成人身的五種要素）的遮蓋所障礙，

【English Translation】 O Awakened One of the world, Slandering the profound and wonderful Dharma spoken by the Buddha, Covered by the darkness of ignorance, Holding the virtues of the saints in contempt. Having observed these defilements, Who would still delight in dwelling in the conditioned world? One should diligently attain Nirvana, That unconditioned and undefiled state. 'Furthermore, O Elder! I observe that all beings in the world are bound by ten kinds of entanglements. What are the ten? First, they are entangled by the net of stinginess and jealousy; second, they are covered by the membrane of ignorance; third, they are intoxicated by afflictions, falling into the pit of foolishness; fourth, they are swept away by the swift current of desire; fifth, they are struck by the evil arrows of marmas (vital points) and death knots; sixth, they are smoked by the dense fumes of anger and hatred; seventh, they are burned by the raging fire of greed; eighth, they are confused by the poison of faults; ninth, they are obstructed by the poisonous thorns of various hindrances; tenth, they are constantly in the desolate wilderness of birth and death, and though they strive diligently, they feel weary and indolent. O Elder! Having observed that beings are entangled by these ten kinds of entanglements, I seek anuttara-samyak-sambodhi (supreme perfect enlightenment) in order to attain the Dharma of no entanglement and no bondage. With pure faith, I renounced the Sakya family and embarked on the supreme path.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'Old age devours the prime of youth, Old age destroys the pure and beautiful appearance, Old age impairs mindfulness, concentration, and wisdom, Ultimately, all are swallowed by death. Sickness can destroy one's strength, Robbing the courageous mind, Destroying the gathering of the senses, Making one weak and helpless. Death is like a raksasi (female demon), Fierce and formidable, it is to be feared, Constantly pursuing the world, Drinking up the lives of beings. I have grown weary of the world, Oppressed by old age, sickness, and death, Seeking the state of no old age and no death, I have left home for the pure and peaceful Dharma. The world is burned by three fires, I see no one to save them, I will rain down the Dharma like sweet dew, Extinguishing the flames of the three poisons. Observing those who have lost their way, Like the blind from birth, the foolish and the sightless, To give light to the world, To guide them, I have chosen to leave home. Beings are nourished by the milk of doubt, Obstructed by the coverings of the five skandhas (aggregates),

為彼除悔惱，　　說法故出家。　愚夫互違反，　　伺隙興加害，　為和怨憎故，　　利世故出家。　于父母師長，　　力慢無恭敬，　為摧憍慢幢，　　是故我出家。　觀貪障世間，　　由財相損害，　為得七聖財，　　斷諸法貧者。　或致相刑殘，　　利已終非益，　我觀定捨身，　　求離三有獄。　三有昔未知，　　真實利益事，　為開真實益，　　是故我出家。　觀趣地獄者，　　惡業因熾然，　受無邊重苦，　　為脫故出家。　觀諸畜生趣，　　互相加殺害，　無依為作依，　　悲心故出家。　觀焰魔鬼趣，　　飢渴大苦逼，　為證妙菩提，　　施不死甘露。　人道追求苦，　　諸天捨命苦，　觀苦遍三有，　　為濟故出家。　我觀耽欲者，　　遠離諸慚愧，　凌逼于尊親，　　荒淫甚豬狗。　又觀諸愚夫，　　女媚所吞食，　放逸造非義，　　為舍故出家。　觀劫濁眾生，　　惡法嬈魔使，　我為摧伏故，　　趣成無上覺。　在家眾過本，　　出家趣菩提，　故舍大地等，　　為窮生死際。」

爾時五百長者聞佛所說，得未曾有，方知如來是真覺者。即于佛前，異口同聲而說頌曰：

「我等怖畏老死逼，　　愿宣妙法盡其際。　世尊

【現代漢語翻譯】現代漢語譯本爲了消除他們的悔恨和煩惱，我才出家修行，宣說佛法。愚笨的人們互相違背，伺機尋找機會互相傷害，爲了調和怨恨，利益世間，我才出家修行。對於父母和師長，因為自己的力量而傲慢，沒有恭敬之心，爲了摧毀這種驕慢的旗幟，所以我才出家修行。看到貪慾障礙世間，人們因為財富互相傷害，爲了獲得七聖財（指信、戒、慚、愧、聞、舍、慧七種聖潔的財富），斷除一切法上的貧乏，我才出家修行。或者導致互相殘殺，爲了自己的利益最終卻毫無益處，我看到這一切，決心捨棄肉身，尋求脫離三有（指欲有、色有、無色有）的牢獄。過去不了解三有，以及真實的利益所在，爲了開啟真實的利益，所以我才出家修行。看到那些走向地獄的人們，惡業的火焰熾盛燃燒，遭受無邊的痛苦，爲了讓他們脫離苦海，我才出家修行。看到那些畜生道的眾生，互相殘殺，沒有依靠，爲了給他們做依靠，出於悲憫之心，我才出家修行。看到焰魔鬼道（餓鬼道）的眾生，遭受飢渴的巨大痛苦逼迫，爲了證得無上菩提（覺悟），施予他們不死的甘露，我才出家修行。人道有追求的痛苦，天道有捨棄生命的痛苦，看到痛苦遍佈三有，爲了救濟他們，我才出家修行。我看到那些沉溺於慾望的人，遠離慚愧之心，欺凌尊長親人，荒淫無度如同豬狗一般。又看到那些愚笨的人，被女色所吞噬，放縱自己造作不義之事，爲了捨棄這些，我才出家修行。看到劫濁（指末法時期）的眾生，被惡法所擾，成為魔的奴僕，爲了摧伏這些，我才去成就無上正覺（指佛的覺悟）。在家是眾多過錯的根源，出家是爲了趨向菩提，所以捨棄大地等一切，爲了窮盡生死輪迴的邊際。那時，五百位長者聽聞佛陀所說，感到前所未有，才知道如來是真正的覺悟者。他們立刻在佛前，異口同聲地說了偈頌：『我們畏懼衰老，愿世尊宣說妙法，直至窮盡一切。』

【English Translation】 English version To remove their remorse and afflictions, I renounced the world to preach the Dharma. Foolish people oppose each other, seeking opportunities to harm one another. To reconcile hatred and benefit the world, I renounced the world. Towards parents and teachers, due to their own strength, they are arrogant and lack respect. To destroy the banner of arrogance, I renounced the world. Seeing that greed obstructs the world, and people harm each other for wealth, to obtain the seven noble treasures (faith, discipline, shame, remorse, learning, generosity, and wisdom), and to end all poverty of the Dharma, I renounced the world. Or leading to mutual killing and maiming, for one's own benefit, ultimately there is no gain. Seeing this, I resolved to abandon the body and seek liberation from the prison of the three realms (desire realm, form realm, formless realm). In the past, I did not understand the three realms, nor the true benefits. To reveal the true benefits, I renounced the world. Seeing those who go to hell, the flames of evil karma burning fiercely, suffering boundless pain, to liberate them from the sea of suffering, I renounced the world. Seeing the beings in the animal realm, killing each other, without refuge, to be their refuge, out of compassion, I renounced the world. Seeing the beings in the realm of Yama (hungry ghosts), suffering from the great torment of hunger and thirst, to attain supreme Bodhi (enlightenment), and bestow upon them the nectar of immortality, I renounced the world. The human realm has the suffering of seeking, the heavenly realm has the suffering of abandoning life. Seeing suffering pervading the three realms, to save them, I renounced the world. I see those who indulge in desires, far from shame and remorse, oppressing elders and relatives, indulging in debauchery like pigs and dogs. And seeing those foolish people, devoured by the allure of women, indulging in unrighteous deeds, to abandon these, I renounced the world. Seeing the beings of the kalpa of turbidity (the degenerate age), disturbed by evil dharmas, becoming servants of Mara, to subdue these, I strive to achieve supreme enlightenment (Buddhahood). Being at home is the root of many faults, renouncing the world is to move towards Bodhi, therefore abandoning the earth and everything, to exhaust the boundaries of the cycle of birth and death. At that time, the five hundred elders, hearing what the Buddha said, felt unprecedented, and knew that the Tathagata was a true enlightened one. They immediately spoke in unison before the Buddha, saying in verse: 'We fear old age, may the World Honored One preach the wonderful Dharma, until the end.'

諸有趣清凈，　　離有性凈超諸有，　愿拔諸有令不有，　　及在禁閉有家者。　世雄離染最解脫，　　遠離塵垢心清凈，　調御法中大調御，　　愿開微妙甘露門。　備上妙色勝丈夫，　　天人世間無等者，　世無等等最勝尊，　　愿說妙法濟群生。　三垢永滅吐諸過，　　慧眼清凈翳障消，　凈塵離闇開癡網，　　愿無等尊宣妙法。　眾生苦聚無依怙，　　溺大有池無救者，　愿起慈悲廣濟心，　　速拔高昇安隱岸。　有河憍慢癡回澓，　　斗訟病苦波濤盛，　眾生漂沒無依救，　　愿發慈心濟有流。　朗日千億曜金山，　　佛身光盛逾于彼，　愿以勝妙梵音聲，　　宣佈端嚴最上法。　諸法自性本清凈，　　體相洞徹等明珠，　無有作者無受者，　　不從他聞遍照覺。　自然具足力無畏，　　行妙凈行稱無邊，　無邊智解如游空，　　愿大法王宣妙法。」

爾時世尊作如是念：「是五百長者善根已熟堪任法化，我今當爲如應說法，令諸長者即於此處除舍俗相以信出家，斷諸煩惱得漏盡慧。」作是念已，即升虛空結跏趺坐。諸長者等既睹神變，嘆未曾有，于如來所倍生敬重信仰之心。

爾時世尊告諸長者：「汝等善聽。世有十種逼迫苦事，所謂生苦、老苦、病苦

【現代漢語翻譯】現代漢語譯本諸位所追求的清凈是真實的清凈，超越了有和無的界限，達到了真正的清凈。我願能拔除一切存在的束縛，使之不再存在，也包括那些被禁錮在家庭中的人們。世間的英雄，您已遠離污染，獲得了最徹底的解脫，您的心遠離塵垢，清凈無染。您是調御之法中的大調御師，愿您開啟那微妙的甘露之門。您具備最上妙的色相，是無比殊勝的丈夫，在天界和人間都無人能與您相比。您是世間無與倫比的最尊貴者，愿您宣說妙法，救濟一切眾生。您已永遠滅除了貪嗔癡三垢，吐盡了一切過失，您的智慧之眼清凈無染，消除了所有障礙。您清除了塵垢，遠離了黑暗，破除了愚癡的羅網，愿無與倫比的尊者宣說妙法。眾生在苦難中聚集，沒有可以依靠的庇護，他們沉溺在巨大的存在之池中，無人能夠救助。愿您發起慈悲之心，廣施救濟，迅速將他們拔出，讓他們登上安穩的彼岸。存在之河被驕慢和愚癡所迴旋覆蓋，爭鬥、訴訟、疾病和痛苦的波濤洶涌澎湃。眾生在其中漂泊沉沒，沒有依靠和救助，愿您發起慈悲之心，救濟這些在生死流轉中的眾生。千億個太陽的光芒照耀著金山，而佛陀您身的光芒比它們更加盛大。愿您以殊勝美妙的梵音，宣說端正莊嚴的最上之法。一切法的自性本來就是清凈的，它們的本體和現象都像明珠一樣透徹。沒有創造者，也沒有接受者，不是從他人那裡聽聞而來的，而是普遍照耀的覺悟。您自然具備力量和無畏，您的修行是微妙而清凈的，與無邊無際的境界相稱。您的智慧和理解如同在虛空中自由遊走，愿大法王您宣說妙法。那時，世尊心中想道：『這五百位長者善根已經成熟，堪能接受佛法教化，我現在應當為他們宣說相應的佛法，使這些長者能夠在此地捨棄世俗的形象，以信心出家，斷除一切煩惱，獲得漏盡的智慧。』這樣想著，世尊隨即升入虛空，結跏趺坐。諸位長者看到這種神變，讚歎從未見過，對如來更加生起敬重和信仰之心。這時，世尊告訴諸位長者：『你們仔細聽。世間有十種逼迫的苦事，即生苦、老苦、病苦』

【English Translation】 English version The purity that is sought is true purity, transcending the boundaries of existence and non-existence, reaching genuine purity. I wish to eradicate all bonds of existence, so that they no longer exist, including those who are confined within families. O Hero of the world, you have distanced yourself from defilement, attained the most complete liberation, your mind is free from dust and pure. You are the great tamer in the Dharma of taming, may you open the gate of the subtle nectar. You possess the most excellent form, you are an unparalleled hero, in the heavens and the human world, none can compare to you. You are the most venerable one, without equal in the world, may you proclaim the wonderful Dharma, to save all sentient beings. You have forever extinguished the three poisons of greed, hatred, and delusion, you have expelled all faults, your eye of wisdom is pure and free from all obstacles. You have cleared away the dust, distanced yourself from darkness, and broken the net of ignorance, may the unparalleled venerable one proclaim the wonderful Dharma. Sentient beings gather in suffering, without a refuge to rely on, they are drowning in the great pool of existence, with no one to save them. May you arouse a heart of compassion, widely bestow salvation, quickly pull them out, and let them ascend to the shore of peace. The river of existence is covered by the swirling currents of pride and ignorance, the waves of strife, litigation, sickness, and suffering are surging. Sentient beings are drifting and sinking within it, without reliance or salvation, may you arouse a heart of compassion, to save these beings in the cycle of birth and death. The light of billions of suns illuminates the golden mountains, but the light of your body, Buddha, is even more magnificent. May you, with your sublime and wonderful Brahma voice, proclaim the most excellent Dharma, which is upright and dignified. The nature of all dharmas is originally pure, their essence and phenomena are as clear as pearls. There is no creator, nor receiver, it is not heard from others, but is the universally illuminating enlightenment. You naturally possess power and fearlessness, your practice is subtle and pure, matching the boundless realm. Your wisdom and understanding are like freely wandering in the void, may the great Dharma King proclaim the wonderful Dharma. At that time, the World Honored One thought: 'These five hundred elders have matured their roots of goodness and are capable of receiving the Dharma. I should now preach the appropriate Dharma for them, so that these elders can abandon their worldly appearances here, leave home with faith, cut off all afflictions, and attain the wisdom of the exhaustion of outflows.' Thinking this, the World Honored One then ascended into the sky and sat in the lotus position. The elders, seeing this miraculous transformation, praised it as unprecedented, and their respect and faith in the Tathagata grew even more. At this time, the World Honored One told the elders: 'Listen carefully. There are ten kinds of pressing sufferings in the world, namely the suffering of birth, the suffering of old age, and the suffering of sickness.'

、死苦、愁苦、怨苦、苦受、憂受、痛惱生死，如是十種逼迫苦事逼迫眾生。汝等今者欲解脫不？複次諸長者！世有十惱害事，所謂曾於我身作不饒益，今於我身作不饒益，當於我身作不饒益，於我曾愛作不饒益，於我今愛作不饒益，於我當愛作不饒益，我曾不愛而作饒益，我今不愛而作饒益，我當不愛而作饒益，又於一切不饒益過心生惱害。如是十種惱害之事，汝等今者欲解脫不？複次諸長者！世有十種異見惡見稠林，所謂我見、眾生見、壽命見、數取見、斷見、常見、無作用見、無因見、不平等見、邪見。如是十種惡見稠林，汝等今者欲解脫不？複次長者！世為十種大毒箭所中，所謂愛毒、無明毒、欲毒、貪毒、過失毒、愚癡毒、慢毒、見毒、有毒、無有毒。如是十種大毒之箭，汝等今者欲解脫不？複次諸長者！世有十種愛根本法，所謂緣愛故求，緣求故得，緣于得故便起我所，緣我所故起諸定執，緣諸定執故起欲貪，緣欲貪故起深耽著，緣深耽著便起慳吝，緣慳吝故起于聚斂，緣聚斂故便起守護，緣守護故執持刀仗譏謗諍訟起別種語，種種諸苦惡不善法並因斯起。如是十種愛根本法，汝等今者欲解脫不？複次諸長者！世有十種邪性，所謂邪見、邪思惟、邪語、邪業、邪命、邪勤、邪念、邪定、邪解脫、邪解脫智

【現代漢語翻譯】現代漢語譯本：死亡的痛苦、憂愁的痛苦、怨恨的痛苦、苦的感受、憂慮的感受、痛苦煩惱的生死，像這樣十種逼迫的苦事逼迫著眾生。你們現在想要解脫嗎？再說各位長者！世間有十種惱害的事情，就是曾經對我的身體做過不利的事情，現在對我的身體做不利的事情，將來對我的身體做不利的事情；對曾經我所愛的人做不利的事情，對現在我所愛的人做不利的事情，對將來我所愛的人做不利的事情；我曾經不愛的人卻對他做了有利的事情，我現在不愛的人卻對他做了有利的事情，我將來不愛的人卻對他做了有利的事情；又對一切不利的事情心生惱害。像這樣十種惱害的事情，你們現在想要解脫嗎？再說各位長者！世間有十種不同的見解和錯誤的見解，像稠密的樹林一樣，就是我見（認為有「我」的見解）、眾生見（認為有「眾生」的見解）、壽命見（認為有壽命的見解）、數取見（認為有輪迴的見解）、斷見（認為人死後一切都斷滅的見解）、常見（認為人死後靈魂永存的見解）、無作用見（認為一切都是自然而然的見解）、無因見（認為一切都沒有原因的見解）、不平等見（認為人與人之間不平等的見解）、邪見（錯誤的見解）。像這樣十種錯誤的見解，你們現在想要解脫嗎？再說各位長者！世間被十種大的毒箭所射中，就是愛慾的毒、無明的毒、慾望的毒、貪婪的毒、過失的毒、愚癡的毒、傲慢的毒、見解的毒、有存在的毒、沒有存在的毒。像這樣十種大的毒箭，你們現在想要解脫嗎？再說各位長者！世間有十種愛的根本法則，就是因為愛而追求，因為追求而得到，因為得到而產生『我的』，因為『我的』而產生各種執著，因為各種執著而產生慾望和貪婪，因為慾望和貪婪而產生深深的迷戀，因為深深的迷戀而產生吝嗇，因為吝嗇而產生聚斂，因為聚斂而產生守護，因為守護而執持刀槍，譏諷誹謗，爭論訴訟，產生各種不同的言語，各種痛苦、邪惡、不善的法都因此而產生。像這樣十種愛的根本法則，你們現在想要解脫嗎？再說各位長者！世間有十種邪惡的性質，就是邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪解脫、邪解脫智。 English version: The suffering of death, the suffering of sorrow, the suffering of resentment, the suffering of feeling, the suffering of worry, the painful and vexing cycle of birth and death. These ten kinds of oppressive sufferings torment sentient beings. Do you now wish to be liberated from them? Furthermore, O elders! There are ten harmful things in the world, namely: having done harm to my body in the past, doing harm to my body now, doing harm to my body in the future; having done harm to those I loved in the past, doing harm to those I love now, doing harm to those I will love in the future; having done good to those I did not love in the past, doing good to those I do not love now, doing good to those I will not love in the future; and also feeling harmed by all unbeneficial things. Do you now wish to be liberated from these ten harmful things? Furthermore, O elders! There are ten kinds of divergent and evil views, like a dense forest, namely: the view of self (the view that there is a 'self'), the view of sentient beings (the view that there are 'sentient beings'), the view of lifespan (the view that there is a 'lifespan'), the view of a person (the view that there is a 'person' undergoing rebirth), the view of annihilation (the view that everything ceases to exist after death), the view of permanence (the view that the soul is eternal), the view of no action (the view that everything happens naturally), the view of no cause (the view that everything has no cause), the view of inequality (the view that people are unequal), and wrong views (incorrect views). Do you now wish to be liberated from these ten kinds of evil views? Furthermore, O elders! The world is pierced by ten great poisonous arrows, namely: the poison of love, the poison of ignorance, the poison of desire, the poison of greed, the poison of fault, the poison of delusion, the poison of pride, the poison of views, the poison of existence, and the poison of non-existence. Do you now wish to be liberated from these ten great poisonous arrows? Furthermore, O elders! There are ten fundamental laws of love in the world, namely: because of love, one seeks; because of seeking, one obtains; because of obtaining, one arises with 'mine'; because of 'mine', one arises with various attachments; because of various attachments, one arises with desire and greed; because of desire and greed, one arises with deep infatuation; because of deep infatuation, one arises with stinginess; because of stinginess, one arises with hoarding; because of hoarding, one arises with guarding; because of guarding, one holds onto weapons, slanders, disputes, and lawsuits, and various kinds of speech arise, and all kinds of suffering, evil, and unwholesome things arise from this. Do you now wish to be liberated from these ten fundamental laws of love? Furthermore, O elders! There are ten kinds of evil natures in the world, namely: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge of liberation.

【English Translation】 The suffering of death, the suffering of sorrow, the suffering of resentment, the suffering of painful feelings, the suffering of worry, the painful and vexing cycle of birth and death. These ten kinds of oppressive sufferings torment sentient beings. Do you now wish to be liberated from them? Furthermore, O elders! There are ten harmful things in the world, namely: having done harm to my body in the past, doing harm to my body now, doing harm to my body in the future; having done harm to those I loved in the past, doing harm to those I love now, doing harm to those I will love in the future; having done good to those I did not love in the past, doing good to those I do not love now, doing good to those I will not love in the future; and also feeling harmed by all unbeneficial things. Do you now wish to be liberated from these ten harmful things? Furthermore, O elders! There are ten kinds of divergent and evil views, like a dense forest, namely: the view of self (the view that there is a 'self'), the view of sentient beings (the view that there are 'sentient beings'), the view of lifespan (the view that there is a 'lifespan'), the view of a person (the view that there is a 'person' undergoing rebirth), the view of annihilation (the view that everything ceases to exist after death), the view of permanence (the view that the soul is eternal), the view of no action (the view that everything happens naturally), the view of no cause (the view that everything has no cause), the view of inequality (the view that people are unequal), and wrong views (incorrect views). Do you now wish to be liberated from these ten kinds of evil views? Furthermore, O elders! The world is pierced by ten great poisonous arrows, namely: the poison of love, the poison of ignorance, the poison of desire, the poison of greed, the poison of fault, the poison of delusion, the poison of pride, the poison of views, the poison of existence, and the poison of non-existence. Do you now wish to be liberated from these ten great poisonous arrows? Furthermore, O elders! There are ten fundamental laws of love in the world, namely: because of love, one seeks; because of seeking, one obtains; because of obtaining, one arises with 'mine'; because of 'mine', one arises with various attachments; because of various attachments, one arises with desire and greed; because of desire and greed, one arises with deep infatuation; because of deep infatuation, one arises with stinginess; because of stinginess, one arises with hoarding; because of hoarding, one arises with guarding; because of guarding, one holds onto weapons, slanders, disputes, and lawsuits, and various kinds of speech arise, and all kinds of suffering, evil, and unwholesome things arise from this. Do you now wish to be liberated from these ten fundamental laws of love? Furthermore, O elders! There are ten kinds of evil natures in the world, namely: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge of liberation.

見。如是十種邪性，汝等今者欲解脫不？複次諸長者！世有十種不善業道，所謂害命、不與取、行邪淫、妄語、離間語、粗惡語、綺語、貪、恚、邪見。如是十種不善業道，汝等今者欲解脫不？複次諸長者！世有十種染污垢法，所謂慳垢、惡戒垢、瞋垢、懈怠垢、散亂垢、惡慧垢、不遵尊教垢、疑垢、不信解垢、不恭敬垢。如是十種染污垢法，汝等今者欲解脫不？複次諸長者！世有十種生死流轉大怖畏事，所謂纏縛慳嫉之網、覆翳無明之膜、墮墜愚癡深坑、漂沒愛慾駃流、末摩邪箭所中、薰㶿忿恨密煙、焚燒貪慾盛火、迷悶過失毒藥、遮障諸蓋毒刺、饑饉流轉曠野。如是十種生死流轉大怖畏事，汝等今者欲解脫不？」

爾時五百長者一心同聲白佛言：「世尊！我等今者愿欲解脫所說十種逼迫苦事，所謂生、老、病、死、愁、怨、憂、苦、惱害、生死，如是廣說乃至流轉饑饉曠野諸逼迫事，我等皆當愿得解脫。」

爾時世尊告是五百諸長者曰：「汝等善聽，吾今當說正法之要。諸長者！眼不求解脫。何以故？眼無作無用故，眼不能思不能了別，是故諸長者，眼非是我。應如是持。如是耳鼻舌身意，意不求解脫。何以故？意無作無用故，意不能思不能了別，是故諸長者。意亦非我。應如是持。

「複次

【現代漢語翻譯】現代漢語譯本：『你們看，像這樣十種邪惡的本性，你們現在想要從中解脫嗎？』『再者，各位長者！世間有十種不善的業道，即殺生、偷盜、邪淫、妄語、離間語、粗惡語、綺語、貪婪、嗔恨、邪見。像這樣十種不善的業道，你們現在想要從中解脫嗎？』『再者，各位長者！世間有十種染污的垢法，即慳吝的污垢、惡戒的污垢、嗔恨的污垢、懈怠的污垢、散亂的污垢、惡慧的污垢、不遵從尊長教誨的污垢、疑惑的污垢、不信解的污垢、不恭敬的污垢。像這樣十種染污的垢法，你們現在想要從中解脫嗎？』『再者，各位長者！世間有十種生死流轉的大恐怖之事，即被慳吝嫉妒之網纏縛、被無明的薄膜覆蓋、墮入愚癡的深坑、被愛慾的急流淹沒、被邪惡的箭射中、被忿恨的濃煙燻烤、被貪慾的烈火焚燒、被過失的毒藥迷惑、被各種煩惱的毒刺遮蔽、在飢餓的曠野中流轉。像這樣十種生死流轉的大恐怖之事，你們現在想要從中解脫嗎？』當時，五百位長者一心同聲地對佛說：『世尊！我們現在想要解脫您所說的十種逼迫的苦事，即生、老、病、死、愁、怨、憂、苦、惱害、生死，像這樣廣泛地講到乃至在飢餓的曠野中流轉的各種逼迫之事，我們都希望能夠得到解脫。』當時，世尊告訴這五百位長者說：『你們好好聽著，我現在將要說正法的要義。各位長者！眼睛不求解脫。為什麼呢？因為眼睛沒有造作也沒有作用，眼睛不能思考也不能分辨，所以各位長者，眼睛不是我。應當這樣理解。像這樣，耳朵、鼻子、舌頭、身體、意念，意念不求解脫。為什麼呢？因為意念沒有造作也沒有作用，意念不能思考也不能分辨，所以各位長者，意念也不是我。應當這樣理解。』『再者，』

【English Translation】 English version: 'See, these ten kinds of evil natures, do you now wish to be liberated from them?' 'Furthermore, elders! There are ten unwholesome paths of action in the world, namely killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views. Do you now wish to be liberated from these ten unwholesome paths of action?' 'Furthermore, elders! There are ten defiled impurities in the world, namely the impurity of stinginess, the impurity of bad precepts, the impurity of anger, the impurity of laziness, the impurity of distraction, the impurity of bad wisdom, the impurity of not following the teachings of elders, the impurity of doubt, the impurity of disbelief, and the impurity of disrespect. Do you now wish to be liberated from these ten defiled impurities?' 'Furthermore, elders! There are ten great fears of the cycle of birth and death in the world, namely being entangled in the net of stinginess and jealousy, being covered by the membrane of ignorance, falling into the deep pit of foolishness, being submerged in the rapid current of desire, being struck by the arrows of evil, being scorched by the dense smoke of resentment, being burned by the raging fire of greed, being deluded by the poison of faults, being obscured by the thorns of various hindrances, and wandering in the wilderness of famine. Do you now wish to be liberated from these ten great fears of the cycle of birth and death?' At that time, the five hundred elders, with one mind and voice, said to the Buddha: 'World Honored One! We now wish to be liberated from the ten kinds of suffering that you have spoken of, namely birth, old age, sickness, death, sorrow, resentment, worry, suffering, affliction, and the cycle of birth and death, and so on, up to the various kinds of suffering of wandering in the wilderness of famine. We all wish to attain liberation.' At that time, the World Honored One said to the five hundred elders: 'Listen carefully, I will now speak of the essence of the true Dharma. Elders! The eye does not seek liberation. Why? Because the eye has no action and no function, the eye cannot think and cannot discern, therefore, elders, the eye is not self. You should understand it this way. Likewise, the ear, nose, tongue, body, and mind, the mind does not seek liberation. Why? Because the mind has no action and no function, the mind cannot think and cannot discern, therefore, elders, the mind is also not self. You should understand it this way.' 'Furthermore,'

諸長者！色不求解脫。何以故？色無作無用故，色不能思不能了別，是故諸長者，色亦非我。應如是持。如是聲香味觸法，法不求解脫。何以故？法無作無用故，法不能思不能了別。是故諸長者！法亦非我。應如是持。

「複次諸長者！色蘊不求解脫。何以故？色蘊無作無用故，色蘊不能思不能了別，是故諸長者！色蘊非我。應如是持。如是受蘊想蘊行蘊識蘊，識蘊不求解脫。何以故？識蘊無作無用故，識蘊不能思不能了別，是故諸長者！識蘊非我。應如是持。

「複次諸長者！地界不求解脫。何以故？地界無作無用故，地界不能思不能了別，是故諸長者，地界非我。應如是持。如是水界火界風界空界識界，識界不求解脫。何以故？識界無作無用故？識界不能思不能了別？是故諸長者！識界非我。應如是持。

「複次諸長者！諸法不實，分別所起，依于眾緣，無能無力從眾緣轉。若有眾緣假設諸法，若無眾緣則無假法。諸長者！一切諸法唯假施設，此中都無生者老者死者盡者起者，唯有永斷諸趣清凈寂滅可以歸依，是故汝等應如是知。是故諸長者！一切諸法不實分別之所生起，依于眾緣羸劣無力從眾緣轉。若有眾緣假立諸法，若無眾緣則無假法。諸長者！一切諸法唯是假立，此中都無生者老者死者

【現代漢語翻譯】現代漢語譯本諸位長者！色（物質現象）並不尋求解脫。為什麼呢？因為色沒有造作和作用，色不能思考也不能辨別，所以諸位長者，色也不是『我』。應當這樣理解。同樣，聲、香、味、觸、法（精神現象），法也不尋求解脫。為什麼呢？因為法沒有造作和作用，法不能思考也不能辨別。所以諸位長者！法也不是『我』。應當這樣理解。再者，諸位長者！色蘊（物質的集合）不尋求解脫。為什麼呢？因為色蘊沒有造作和作用，色蘊不能思考也不能辨別，所以諸位長者！色蘊不是『我』。應當這樣理解。同樣，受蘊（感受的集合）、想蘊（表象的集合）、行蘊（意志的集合）、識蘊（識別的集合），識蘊也不尋求解脫。為什麼呢？因為識蘊沒有造作和作用，識蘊不能思考也不能辨別，所以諸位長者！識蘊不是『我』。應當這樣理解。再者，諸位長者！地界（地元素）不尋求解脫。為什麼呢？因為地界沒有造作和作用，地界不能思考也不能辨別，所以諸位長者，地界不是『我』。應當這樣理解。同樣，水界（水元素）、火界（火元素）、風界（風元素）、空界（空間元素）、識界（意識元素），識界也不尋求解脫。為什麼呢？因為識界沒有造作和作用？識界不能思考也不能辨別？所以諸位長者！識界不是『我』。應當這樣理解。再者，諸位長者！一切諸法（現象）都是不真實的，由分別心所產生，依賴於各種因緣，沒有自主的能力，隨著因緣而流轉。如果有因緣，就假設有諸法，如果沒有因緣，就沒有假設的法。諸位長者！一切諸法都只是假設的施設，其中根本沒有生者、老者、死者、滅盡者、生起者，只有永斷輪迴、清凈寂滅可以作為歸依，所以你們應當這樣理解。因此，諸位長者！一切諸法都是不真實的，由分別心所生起，依賴於各種因緣，虛弱無力，隨著因緣而流轉。如果有因緣就假設有諸法，如果沒有因緣就沒有假設的法。諸位長者！一切諸法都只是假設的建立，其中根本沒有生者、老者、死者。

【English Translation】 English version O elders! Form (rupa) does not seek liberation. Why is that? Because form has no action and no function, form cannot think and cannot discern, therefore, O elders, form is also not 『I』. You should understand it this way. Likewise, sound, smell, taste, touch, and dharma (mental phenomena), dharma also does not seek liberation. Why is that? Because dharma has no action and no function, dharma cannot think and cannot discern. Therefore, O elders! Dharma is also not 『I』. You should understand it this way. Furthermore, O elders! The aggregate of form (rupa-skandha) does not seek liberation. Why is that? Because the aggregate of form has no action and no function, the aggregate of form cannot think and cannot discern, therefore, O elders! The aggregate of form is not 『I』. You should understand it this way. Likewise, the aggregate of feeling (vedana-skandha), the aggregate of perception (samjna-skandha), the aggregate of mental formations (samskara-skandha), the aggregate of consciousness (vijnana-skandha), the aggregate of consciousness also does not seek liberation. Why is that? Because the aggregate of consciousness has no action and no function, the aggregate of consciousness cannot think and cannot discern, therefore, O elders! The aggregate of consciousness is not 『I』. You should understand it this way. Furthermore, O elders! The earth element (prthivi-dhatu) does not seek liberation. Why is that? Because the earth element has no action and no function, the earth element cannot think and cannot discern, therefore, O elders, the earth element is not 『I』. You should understand it this way. Likewise, the water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayu-dhatu), the space element (akasa-dhatu), the consciousness element (vijnana-dhatu), the consciousness element also does not seek liberation. Why is that? Because the consciousness element has no action and no function? The consciousness element cannot think and cannot discern? Therefore, O elders! The consciousness element is not 『I』. You should understand it this way. Furthermore, O elders! All dharmas (phenomena) are unreal, arising from discrimination, dependent on various conditions, without any inherent power, and changing according to conditions. If there are conditions, then dharmas are assumed to exist; if there are no conditions, then there are no assumed dharmas. O elders! All dharmas are merely provisional designations; within them, there is no one who is born, who ages, who dies, who ceases, or who arises. Only the permanent cessation of rebirth, pure tranquility, can be relied upon. Therefore, you should understand it this way. Therefore, O elders! All dharmas are unreal, arising from discrimination, dependent on various conditions, weak and powerless, and changing according to conditions. If there are conditions, then dharmas are assumed to exist; if there are no conditions, then there are no assumed dharmas. O elders! All dharmas are merely provisional establishments; within them, there is no one who is born, who ages, or who dies.

盡者起者，唯有永斷諸趣清凈寂靜可以歸依。如是諸長者！若有不實分別則有假立不正作意，若無不實分別則無假立不正作意。若有不正作意則有假立無明，若無不正作意則無假立無明。若有無明則有假立諸行，若無無明則無假立諸行。若有諸行則有假立於識，若無諸行則無假立於識。若有假識則有假立名色，若無有識則無假立名色。若有名色則有假立六處，若無名色則無假立六處。若有六處則有假立於觸，若無六處則無假立於觸。若有于觸則有假立於受，若無于觸則無假立於受。若有于受則有假立於愛，若無于受則無假立於愛。若有于愛則有假立於取，若無于愛則無假立於取。若有于取則有假立於有，若無于取則無假立於有。若有于有則有假立於生，若無于有則無假立於生。若有于生則有假立老死，若無有生則無假立老死。如是諸長者！云何為老？所謂情識惛耄、頭白髮落、皮緩面皺、壽命損減、諸根衰熟，諸行朽故是名為老。云何為死？所謂喪滅轉世、休廢墮落、諸蘊散壞、委棄于地，舍眾同分是名為死。若老若死合名老死。

「諸長者！生若是有，有假老死。生若是無，無假老死。云何為生？所謂是生，等生趣起諸蘊出現，及得諸處會眾同分，是名為生。諸長者！有若是有則有假生，有若是無則無假生。

【現代漢語翻譯】現代漢語譯本諸位長者，只有徹底斷絕一切輪迴，達到清凈寂靜的境界，才可以作為歸宿。諸位長者！如果存在不真實的分別念，就會有虛妄的、不正確的意念產生；如果沒有不真實的分別念，就不會有虛妄的、不正確的意念產生。如果存在不正確的意念，就會有虛妄的無明（avidya，指對真理的無知）產生；如果沒有不正確的意念，就不會有虛妄的無明產生。如果存在無明，就會有虛妄的諸行（samskara，指意志行為）產生；如果沒有無明，就不會有虛妄的諸行產生。如果存在諸行，就會有虛妄的識（vijnana，指意識）產生；如果沒有諸行，就不會有虛妄的識產生。如果存在虛妄的識，就會有虛妄的名色（nama-rupa，指精神和物質）產生；如果沒有識，就不會有虛妄的名色產生。如果存在名色，就會有虛妄的六處（sadayatana，指六根）產生；如果沒有名色，就不會有虛妄的六處產生。如果存在六處，就會有虛妄的觸（sparsha，指根、境、識三者和合）產生；如果沒有六處，就不會有虛妄的觸產生。如果存在觸，就會有虛妄的受（vedana，指感受）產生；如果沒有觸，就不會有虛妄的受產生。如果存在受，就會有虛妄的愛（trsna，指渴愛）產生；如果沒有受，就不會有虛妄的愛產生。如果存在愛，就會有虛妄的取（upadana，指執取）產生；如果沒有愛，就不會有虛妄的取產生。如果存在取，就會有虛妄的有（bhava，指存在）產生；如果沒有取，就不會有虛妄的有產生。如果存在有，就會有虛妄的生（jati，指出生）產生；如果沒有有，就不會有虛妄的生產生。如果存在生，就會有虛妄的老死（jara-marana，指衰老和死亡）產生；如果沒有生，就不會有虛妄的老死產生。諸位長者！什麼是老呢？所謂情識昏聵、頭髮變白脫落、面板鬆弛面容皺紋、壽命減少、諸根衰退成熟、諸行朽壞，這叫做老。什麼是死呢？所謂喪失生命、轉世、停止活動、墮落、諸蘊（skandha，指五蘊）散壞、被遺棄于地、捨棄眾生的共同體，這叫做死。老和死合起來叫做老死。諸位長者！如果生存在，就會有虛妄的老死。如果生不存在，就不會有虛妄的老死。什麼是生呢？所謂是出生，等同於出生，趣向產生，諸蘊出現，以及獲得諸處，會合眾生的共同體，這叫做生。諸位長者！如果存在有，就會有虛妄的生；如果不存在有，就不會有虛妄的生。

【English Translation】 English version Venerable elders, only the complete cessation of all rebirths, reaching a state of pure tranquility, can be relied upon as a refuge. Venerable elders! If there is unreal discrimination, then there will be false and incorrect intentions; if there is no unreal discrimination, there will be no false and incorrect intentions. If there are incorrect intentions, then there will be false ignorance (avidya); if there are no incorrect intentions, there will be no false ignorance. If there is ignorance, then there will be false volitional formations (samskara); if there is no ignorance, there will be no false volitional formations. If there are volitional formations, then there will be false consciousness (vijnana); if there are no volitional formations, there will be no false consciousness. If there is false consciousness, then there will be false mind and matter (nama-rupa); if there is no consciousness, there will be no false mind and matter. If there is mind and matter, then there will be false six sense bases (sadayatana); if there is no mind and matter, there will be no false six sense bases. If there are six sense bases, then there will be false contact (sparsha); if there are no six sense bases, there will be no false contact. If there is contact, then there will be false feeling (vedana); if there is no contact, there will be no false feeling. If there is feeling, then there will be false craving (trsna); if there is no feeling, there will be no false craving. If there is craving, then there will be false clinging (upadana); if there is no craving, there will be no false clinging. If there is clinging, then there will be false becoming (bhava); if there is no clinging, there will be no false becoming. If there is becoming, then there will be false birth (jati); if there is no becoming, there will be no false birth. If there is birth, then there will be false old age and death (jara-marana); if there is no birth, there will be no false old age and death. Venerable elders! What is old age? It is when the mind becomes confused, hair turns white and falls out, skin becomes loose and wrinkled, lifespan decreases, the senses weaken and mature, and the aggregates decay. This is called old age. What is death? It is the loss of life, transmigration, cessation of activity, falling away, the disintegration of the aggregates (skandha), being abandoned to the earth, and the abandonment of the commonality of beings. This is called death. Old age and death together are called old age and death. Venerable elders! If birth exists, then there is false old age and death. If birth does not exist, then there is no false old age and death. What is birth? It is the act of being born, the arising of the aggregates, the appearance of the sense bases, and the gathering of the commonality of beings. This is called birth. Venerable elders! If becoming exists, then there is false birth; if becoming does not exist, then there is no false birth.

云何為有？所謂欲有、色有及無色有，福及非福、不動業等，是名為有。諸長者！取若是有則有假有，取若是無則無假有。云何為取？所謂欲取、見取、戒禁取、我取，故名為取。諸長者！愛若是有則有假取，愛若是無則無假取。云何為愛？所謂色愛、聲愛、香愛、味愛、觸愛、法愛，是名為愛。諸長者！受若是有則有假愛，受若是無則無假愛。云何為受？所謂眼觸所生受，耳觸鼻觸舌觸身觸意觸所生受，是名為受。諸長者！觸若是有則有假受，觸若是無則無假受。云何為觸？所謂眼觸耳觸鼻觸舌觸身觸意觸，是名為觸。諸長者！六處若有則有假觸，六處若無則無假觸。云何為六處？所謂眼處耳處鼻處舌處身處意處，是為六處。諸長者！名色若有有假六處，名色若無無假六處。云何為名色？所謂受、想、思、觸、作意，四大界及四大界之所造色，是名名色。諸長者！識若是有有假名色，識若是無無假名色。云何為識，所謂眼識耳識鼻識舌識身識意識，是名為識。諸長者！行若是有則有假識，行若是無則無假識。云何為行？所謂色思聲思香思味思所觸思法思，是名為行。諸長者！無明若有則有假行，無明若無則無假行。云何為無明？所謂前際無知、后際無知、前後際無知，內無知、外無知、內外無知，苦無知、集無知、

滅無知、道無知，緣無知、緣起無知。于緣生法，若黑若白、有緣無緣、有光影無光影、有罪無罪、可親近不可親近，無知無見、無對觀、無達解，如是等相是名無明。

「諸長者！不正作意若有則有假立無明，若無不正作意則無假立無明。云何名為不正作意？所謂我於過去，是何等性？是何等處？是何等類？我往未來，是何等性？是何等處？是何等類？復于內身多起疑惑，云何名我？我為是誰？為有為無？為虛為實？是何等性？是何等處？是何等類？我昔何處住于彼處起如是等不正作意，從六見中隨生一見，執有我見執無我見，或依我故而觀我見，或不依我而觀我見？又復虛妄起如是見，我即世間或當緣起？為常為恒不轉不變，永正住止？如是諸見，是名不正作意。

「諸長者！不實分別若有則有假立不正作意，不實分別若無則無假立不正作意。云何名為不實分別？謂我、有情、命者、丈夫、數取、生者、意生、摩納婆、作者、受者，是名不實。而諸無聞凡夫妄起如是我分別、有情分別、命者分別、丈夫分別、數取分別、生者分別、意生分別、摩納婆分別、作者分別、受者分別等分別故，是為不實分別。諸長者！如是不實分別若有則有假立不正作意，不實分別若無則無假立不正作意。諸長者！不正作意

【現代漢語翻譯】現代漢語譯本：

滅除無知，通達無知之道，瞭解無知的緣起，以及緣起本身也是無知。對於因緣而生的事物，無論是好是壞，有因緣還是無因緣，有光影還是無光影，有罪還是無罪，可以親近還是不可以親近，都缺乏認知、見解、對比觀察和理解，這些狀態都稱為無明（avidyā）。『各位長者！如果存在不正作意，就會有虛假的無明；如果不存在不正作意，就不會有虛假的無明。什麼是不正作意呢？就是思考我過去是什麼樣的性質？在什麼地方？屬於哪一類？我未來是什麼樣的性質？在什麼地方？屬於哪一類？又對自身產生諸多疑惑，什麼是『我』？『我』是誰？是存在還是不存在？是虛幻還是真實？是什麼樣的性質？在什麼地方？屬於哪一類？我過去住在哪裡？在那些地方產生這樣的不正作意，從六種邪見中產生一種，執著于有我見，執著于無我見，或者依靠我而觀察我見，或者不依靠我而觀察我見？又虛妄地產生這樣的見解，我就是世間，或者將要緣起？是常住不變的，永遠安住的嗎？這些見解，都稱為不正作意。』『各位長者！如果存在不實的分別，就會有虛假的不正作意；如果不存在不實的分別，就不會有虛假的不正作意。什麼是不實的分別呢？就是認為有『我』（ātman）、『有情』（sattva）、『命者』（jīva）、『丈夫』（puruṣa）、『數取』（pudgala）、『生者』（jāta）、『意生』（manuja）、『摩納婆』（māṇava）、『作者』（kāraka）、『受者』（vedaka），這些都是不實的。而那些沒有聽聞佛法的凡夫，妄想地產生這樣的『我』的分別、『有情』的分別、『命者』的分別、『丈夫』的分別、『數取』的分別、『生者』的分別、『意生』的分別、『摩納婆』的分別、『作者』的分別、『受者』的分別等等，這些都是不實的分別。各位長者！如果存在這些不實的分別，就會有虛假的不正作意；如果不存在這些不實的分別，就不會有虛假的不正作意。各位長者！不正作意

【English Translation】 English version:

The extinction of ignorance, the path of ignorance, the origination of ignorance, and the origination itself as ignorance. Regarding things that arise from conditions, whether they are good or bad, with or without conditions, with or without light and shadow, with or without sin, approachable or unapproachable, lacking knowledge, views, comparative observation, and understanding, these states are called ignorance (avidyā). 'O elders! If there is improper attention, then there is the false establishment of ignorance; if there is no improper attention, then there is no false establishment of ignorance. What is called improper attention? It is thinking about what kind of nature I was in the past? Where was I? What category did I belong to? What kind of nature will I be in the future? Where will I be? What category will I belong to? And also having many doubts about oneself, what is 『I』? Who am 『I』? Do I exist or not? Am I illusory or real? What kind of nature am I? Where am I? What category do I belong to? Where did I live in the past? In those places, arising such improper attention, from the six wrong views, one arises, clinging to the view of a self, clinging to the view of no self, or observing the view of a self based on a self, or observing the view of a self not based on a self? And also falsely arising such views, am I the world, or will I arise from conditions? Am I permanent, unchanging, and eternally abiding? These views are called improper attention.' 'O elders! If there is unreal discrimination, then there is the false establishment of improper attention; if there is no unreal discrimination, then there is no false establishment of improper attention. What is called unreal discrimination? It is thinking that there is a 『self』 (ātman), a 『sentient being』 (sattva), a 『life force』 (jīva), a 『man』 (puruṣa), a 『person』 (pudgala), a 『born one』 (jāta), a 『mind-born one』 (manuja), a 『manava』 (māṇava), an 『agent』 (kāraka), and an 『experiencer』 (vedaka), these are all unreal. And those ordinary people who have not heard the Dharma, falsely generate such discriminations of 『self』, discriminations of 『sentient being』, discriminations of 『life force』, discriminations of 『man』, discriminations of 『person』, discriminations of 『born one』, discriminations of 『mind-born one』, discriminations of 『manava』, discriminations of 『agent』, discriminations of 『experiencer』, etc., these are unreal discriminations. O elders! If there are these unreal discriminations, then there is the false establishment of improper attention; if there are no unreal discriminations, then there is no false establishment of improper attention. O elders! Improper attention

若有則有假立無明，不正作意若無則無假立無明。無明若有則有假立諸行，無明若無則無假立諸行。如是乃至生若是有則有假立老死，生若是無則無假立老死。」

爾時佛告諸長者：「汝今當知，一切諸法，不實分別所起，依于眾緣羸劣無力從眾緣轉。眾緣若有則有假法，眾緣若無則無假法。諸長者！一切諸法唯是假立，此中都無生者老者死者盡者及以起者，唯有永斷諸趣清凈寂滅可以歸依。諸長者！于意云何？譬如大池所生諸魚水族之屬，依何力住？」

長者白言：「世尊！此諸魚等依水力住。」

佛言：「如是如是。諸長者！此水頗有思念為有力不？」

長者白言：「世尊！此水無力無能，何所思念？」

佛言：「如是如是。諸長者！不實分別所起諸法亦復如是，但假施設無力無能從眾緣轉。眾緣若有則有假法，眾緣若無則無假法。諸長者！一切諸法唯是假立，此中都無生者老者死者盡者起者，唯有永斷諸趣清凈寂滅可以歸依。是故諸長者！汝等應正觀察如是眾緣，非安隱處難可保持，深生怖懼逃走遠避。復應觀察此是何法？因怖何法而來至此？汝等如是正觀察時，無法可得、無怖無舍。何以故？一切諸法皆不可得，一切種求不可得故；諸法無我，離塵垢故；諸法無眾生，遠離我

【現代漢語翻譯】現代漢語譯本：如果存在，就有了虛假的『無明』（avidyā，指對真理的無知），如果不正當用心思索，就不會有虛假的『無明』。如果『無明』存在，就有了虛假的『諸行』（saṃskāra，指意志行為），如果『無明』不存在，就不會有虛假的『諸行』。如此乃至，如果『生』（jāti，指出生）存在，就有了虛假的『老死』（jarā-maraṇa，指衰老和死亡），如果『生』不存在，就不會有虛假的『老死』。那時，佛陀告訴各位長者：『你們現在應當知道，一切諸法（dharma，指現象或事物）都是由不真實的分別所產生的，它們依賴於各種因緣，虛弱無力，隨著因緣而流轉。因緣如果存在，就會有虛假的法，因緣如果不存在，就不會有虛假的法。各位長者！一切諸法都只是虛假的安立，其中根本沒有生者、老者、死者、滅盡者以及起始者，只有永遠斷絕輪迴、清凈寂滅可以作為歸依。各位長者！你們認為如何？譬如大池塘里所生的各種魚類和水族，它們依靠什麼力量生存？』長者們回答說：『世尊！這些魚類等依靠水的力量生存。』佛陀說：『正是這樣，正是這樣。各位長者！這水會有思念，認為自己有力量嗎？』長者們回答說：『世尊！這水沒有力量，沒有能力，哪裡會有什麼思念呢？』佛陀說：『正是這樣，正是這樣。各位長者！由不真實的分別所產生的一切諸法也是如此，它們只是虛假的施設，沒有力量，沒有能力，隨著因緣而流轉。因緣如果存在，就會有虛假的法，因緣如果不存在，就不會有虛假的法。各位長者！一切諸法都只是虛假的安立，其中根本沒有生者、老者、死者、滅盡者以及起始者，只有永遠斷絕輪迴、清凈寂滅可以作為歸依。所以，各位長者！你們應當正確地觀察這些因緣，它們不是安穩之處，難以保持，應當深深地感到恐懼，逃離並遠遠地避開。還應當觀察這是什麼法？因為恐懼什麼法而來到這裡？你們這樣正確地觀察時，就無法得到任何法，沒有恐懼，也沒有捨棄。為什麼呢？因為一切諸法都是不可得的，一切尋求都是不可得的；諸法無我（anātman，指沒有永恒不變的自我），遠離塵垢；諸法沒有眾生，遠離我』

【English Translation】 English version: If there is, then there is the false establishment of 『ignorance』 (avidyā), if there is no improper attention, then there is no false establishment of 『ignorance』. If 『ignorance』 exists, then there is the false establishment of 『volitional formations』 (saṃskāra), if 『ignorance』 does not exist, then there is no false establishment of 『volitional formations』. Thus, even to the point that if 『birth』 (jāti) exists, then there is the false establishment of 『old age and death』 (jarā-maraṇa), if 『birth』 does not exist, then there is no false establishment of 『old age and death.』 At that time, the Buddha said to the elders: 『You should now know that all phenomena (dharma) arise from unreal discriminations, they rely on various conditions, are weak and powerless, and change according to conditions. If conditions exist, then there are false phenomena, if conditions do not exist, then there are no false phenomena. Elders! All phenomena are merely false establishments, there is no one who is born, ages, dies, ceases, or begins, only the eternal cessation of rebirth, pure tranquility can be relied upon. Elders! What do you think? For example, the various fish and aquatic creatures born in a large pond, what power do they rely on to live?』 The elders replied: 『World Honored One! These fish and others rely on the power of water to live.』 The Buddha said: 『So it is, so it is. Elders! Does this water have the thought that it has power?』 The elders replied: 『World Honored One! This water has no power, no ability, how could it have any thoughts?』 The Buddha said: 『So it is, so it is. Elders! All phenomena arising from unreal discriminations are also like this, they are merely false establishments, without power, without ability, changing according to conditions. If conditions exist, then there are false phenomena, if conditions do not exist, then there are no false phenomena. Elders! All phenomena are merely false establishments, there is no one who is born, ages, dies, ceases, or begins, only the eternal cessation of rebirth, pure tranquility can be relied upon. Therefore, elders! You should correctly observe these conditions, they are not safe places, difficult to maintain, you should deeply feel fear, flee and avoid them far away. You should also observe what is this phenomenon? Because of fear of what phenomenon have you come here? When you observe correctly like this, you will not obtain any phenomenon, there is no fear, and no abandonment. Why? Because all phenomena are unobtainable, all seeking is unobtainable; phenomena are without self (anātman), free from defilement; phenomena are without sentient beings, free from self』

故；諸法無命，出過生老病死愁憂苦惱逼迫等故；諸法無數取，三世斷故；諸法無字，一切言音不可說故；諸法無著，無所緣故；諸法寂靜，寂滅相故；諸法普遍，虛空性故；諸法性空，無定屬故；諸法無動，無所依故；諸法依實際住善住，無動相應故；諸法不可開闡，離相波浪故；諸法不可顯示，無相無形、無有光影，離諸行故；諸法非我所有，離我所故；諸法不可分別，離心意識故；諸法無有愛藏，超過眼耳鼻舌身意道故；諸法不可舉移，離生住壞故；諸法無作無用，離心意識故；諸法屬緣，性羸劣故。諸長者！我說是眼，四大所造，無常無住，無恒不堅之法，羸弱速朽難可保信，眾苦所集多病多害。汝諸長者！眼為如是，不應依止。耳鼻舌身意亦復如是，不應依止。當如是觀。複次諸長者！眼如聚沫不可撮摩，眼如浮泡不得久住，眼如陽焰業惑愛生，眼如芭蕉性不堅固，眼如幻術從顛倒起，是眼如夢唯虛妄見，是眼如響系屬眾緣，眼如光影業光影現，眼如浮雲聚亂散相，眼如流電剎那便滅，是眼無主猶如地，是眼無我猶如水，眼非有情猶如火，眼非壽命猶如風，眼非數取猶如空，眼為不實依藏諸大，是眼為空離我我所，是眼無知如草木土石，是眼無作機關風轉，是眼虛假朽穢所聚，是眼浮偽摧散破壞滅盡之法，

【現代漢語翻譯】現代漢語譯本：因此，一切法沒有命，超越了生老病死、憂愁苦惱的逼迫等；一切法沒有數量可取，因為三世（過去、現在、未來）都已斷絕；一切法沒有文字，因為一切言語聲音都無法描述；一切法沒有執著，因為沒有所緣；一切法寂靜，因為具有寂滅的相；一切法普遍，因為具有虛空的性質；一切法的自性是空，因為沒有固定的歸屬；一切法沒有動搖，因為沒有所依賴；一切法依實際而住，安住于善，與不動相應；一切法不可開顯闡述，因為遠離了相的波浪；一切法不可顯示，因為無相無形、沒有光影，遠離了一切行為；一切法不是我所擁有，因為遠離了我所；一切法不可分別，因為遠離了心意識；一切法沒有愛戀的藏匿，超越了眼耳鼻舌身意的通道；一切法不可舉起移動，因為遠離了生住壞；一切法無作無用，因為遠離了心意識；一切法依附於因緣，自性羸弱。諸位長者！我說這眼睛，是四大（地、水、火、風）所造，是無常、無住、不恒久、不堅固的法，羸弱、速朽、難以保信，是眾苦聚集、多病多害的。你們這些長者！眼睛是這樣的，不應該依賴它。耳朵、鼻子、舌頭、身體、意念也是如此，不應該依賴它們。應當這樣觀察。再次，諸位長者！眼睛像聚沫一樣不可觸控，眼睛像浮泡一樣不能久住，眼睛像陽焰一樣由業惑和愛慾產生，眼睛像芭蕉一樣自性不堅固，眼睛像幻術一樣從顛倒產生，這眼睛像夢一樣只是虛妄的見解，這眼睛像回聲一樣系屬於眾多因緣，眼睛像光影一樣由業的光影顯現，眼睛像浮雲一樣聚散無常，眼睛像閃電一樣剎那便滅，這眼睛沒有主宰猶如大地，這眼睛無我猶如水，眼睛不是有情猶如火，眼睛不是壽命猶如風，眼睛不是數取猶如虛空，眼睛是不真實的，依藏著四大，這眼睛是空，遠離了我和我所，這眼睛無知猶如草木土石，這眼睛無作猶如機關風轉，這眼睛虛假，是朽穢所聚集，這眼睛是虛浮偽詐、摧散破壞滅盡的法。 English version: Therefore, all dharmas (phenomena) have no life, transcending birth, old age, sickness, death, sorrow, suffering, distress, and oppression; all dharmas have no number to grasp, because the three times (past, present, future) are cut off; all dharmas have no words, because all speech and sounds cannot describe them; all dharmas have no attachment, because there is no object of attachment; all dharmas are tranquil, because they have the characteristic of extinction; all dharmas are universal, because they have the nature of emptiness; the nature of all dharmas is empty, because there is no fixed belonging; all dharmas have no movement, because there is nothing to rely on; all dharmas abide in reality, dwelling in goodness, corresponding to non-movement; all dharmas cannot be opened and explained, because they are far from the waves of form; all dharmas cannot be shown, because they are formless, shapeless, without light or shadow, and far from all actions; all dharmas are not what I possess, because they are far from what is mine; all dharmas cannot be distinguished, because they are far from mind and consciousness; all dharmas have no hidden love, transcending the paths of eyes, ears, nose, tongue, body, and mind; all dharmas cannot be lifted or moved, because they are far from arising, abiding, and ceasing; all dharmas are without action or use, because they are far from mind and consciousness; all dharmas depend on conditions, their nature is weak. Elders! I say that this eye is made of the four great elements (earth, water, fire, wind), it is impermanent, non-abiding, not constant, and not firm, weak, quickly decaying, difficult to trust, a gathering of many sufferings, with many diseases and harms. You elders! The eye is like this, you should not rely on it. The ears, nose, tongue, body, and mind are also like this, you should not rely on them. You should observe in this way. Furthermore, elders! The eye is like foam, it cannot be grasped; the eye is like a bubble, it cannot last long; the eye is like a mirage, produced by karma, delusion, and desire; the eye is like a banana tree, its nature is not firm; the eye is like an illusion, arising from inversion; this eye is like a dream, only a false view; this eye is like an echo, dependent on many conditions; the eye is like a shadow, the shadow of karma appears; the eye is like a floating cloud, gathering and scattering; the eye is like lightning, vanishing in an instant; this eye has no master, like the earth; this eye is without self, like water; the eye is not sentient, like fire; the eye is not life, like wind; the eye is not a receiver, like space; the eye is unreal, relying on the four great elements; this eye is empty, far from self and what is mine; this eye is ignorant, like grass, wood, earth, and stone; this eye is without action, like a machine turned by the wind; this eye is false, a gathering of decay; this eye is floating, deceptive, a dharma of being destroyed, broken, and extinguished.

【English Translation】 Therefore, all dharmas have no life, transcending birth, old age, sickness, death, sorrow, suffering, distress, and oppression; all dharmas have no number to grasp, because the three times are cut off; all dharmas have no words, because all speech and sounds cannot describe them; all dharmas have no attachment, because there is no object of attachment; all dharmas are tranquil, because they have the characteristic of extinction; all dharmas are universal, because they have the nature of emptiness; the nature of all dharmas is empty, because there is no fixed belonging; all dharmas have no movement, because there is nothing to rely on; all dharmas abide in reality, dwelling in goodness, corresponding to non-movement; all dharmas cannot be opened and explained, because they are far from the waves of form; all dharmas cannot be shown, because they are formless, shapeless, without light or shadow, and far from all actions; all dharmas are not what I possess, because they are far from what is mine; all dharmas cannot be distinguished, because they are far from mind and consciousness; all dharmas have no hidden love, transcending the paths of eyes, ears, nose, tongue, body, and mind; all dharmas cannot be lifted or moved, because they are far from arising, abiding, and ceasing; all dharmas are without action or use, because they are far from mind and consciousness; all dharmas depend on conditions, their nature is weak. Elders! I say that this eye is made of the four great elements, it is impermanent, non-abiding, not constant, and not firm, weak, quickly decaying, difficult to trust, a gathering of many sufferings, with many diseases and harms. You elders! The eye is like this, you should not rely on it. The ears, nose, tongue, body, and mind are also like this, you should not rely on them. You should observe in this way. Furthermore, elders! The eye is like foam, it cannot be grasped; the eye is like a bubble, it cannot last long; the eye is like a mirage, produced by karma, delusion, and desire; the eye is like a banana tree, its nature is not firm; the eye is like an illusion, arising from inversion; this eye is like a dream, only a false view; this eye is like an echo, dependent on many conditions; the eye is like a shadow, the shadow of karma appears; the eye is like a floating cloud, gathering and scattering; the eye is like lightning, vanishing in an instant; this eye has no master, like the earth; this eye is without self, like water; the eye is not sentient, like fire; the eye is not life, like wind; the eye is not a receiver, like space; the eye is unreal, relying on the four great elements; this eye is empty, far from self and what is mine; this eye is ignorant, like grass, wood, earth, and stone; this eye is without action, like a machine turned by the wind; this eye is false, a gathering of decay; this eye is floating, deceptive, a dharma of being destroyed, broken, and extinguished.

眼如丘井常為老逼，眼無住際終歸磨滅。諸長者！眼為多過，應如是觀，乃至於意、一切諸法亦復如是。

「複次諸長者！一切諸法唯有妄欲，異生愚夫不知妄欲故，妄謂是眼、妄謂是耳，乃至妄謂是意。諸長者，但有妄欲，異生愚夫不知妄欲故，謂此是色、謂此是聲，香味觸法亦復如是。諸長者！但有妄欲，異生愚夫不知妄欲故，謂此色蘊、謂此受蘊，想行識蘊亦復如是。諸長者！但有妄欲，異生愚夫不知妄欲故，謂此地界、謂此水界，火風空識亦復如是。諸長者！一切諸法唯有妄欲，異生愚夫不知妄欲故，謂此有為、謂此無為，乃至一切諸法亦復如是。諸長者！汝等今者應舍妄欲趣于無慾，于諸妻子家宅財物深知虛妄不應執著。不執著故，以凈信心舍離家法趣于非家，當得無慾。諸長者！何等名為出家無慾？謂住尸羅別解脫戒，具足攝持威儀行處，見於小犯生大怖畏，受學律儀成就戒蘊。諸長者！汝等若能奉持戒已，於是六根六境、五蘊六界，深知虛假皆不執著，以不著故是名出家無慾之法。諸長者！若不著眼乃至識界，以不著故則不保護。何者不保護？眼不保護、耳鼻舌身意不保護，色不保護、聲香味觸法不保護，色蘊不保護、受想行識蘊不保護，地界不保護、水火風空識界不保護。以不保護則無煩惱，

【現代漢語翻譯】現代漢語譯本：眼睛如同丘陵中的枯井，常常被衰老所逼迫，眼睛沒有常住的邊界，最終都將磨滅。各位長者！眼睛是諸多過患的根源，應當這樣觀察，乃至意念、一切諸法也是如此。再者，各位長者！一切諸法都只是虛妄的慾望，凡夫俗子因為不瞭解虛妄的慾望，所以虛妄地認為這是眼睛、虛妄地認為這是耳朵，乃至虛妄地認為這是意念。各位長者，只有虛妄的慾望，凡夫俗子因為不瞭解虛妄的慾望，所以認為這是色（物質現象）、認為這是聲（聲音），香、味、觸、法（精神現象）也是如此。各位長者！只有虛妄的慾望，凡夫俗子因為不瞭解虛妄的慾望，所以認為這是色蘊（物質的積聚）、認為這是受蘊（感受的積聚），想蘊（表象的積聚）、行蘊（意志的積聚）、識蘊（識別的積聚）也是如此。各位長者！只有虛妄的慾望，凡夫俗子因為不瞭解虛妄的慾望，所以認為這是地界（地大）、認為這是水界（水大），火、風、空、識（火大、風大、空大、識大）也是如此。各位長者！一切諸法都只是虛妄的慾望，凡夫俗子因為不瞭解虛妄的慾望，所以認為這是有為法（因緣和合而生的法）、認為這是無為法（不依賴因緣而存在的法），乃至一切諸法也是如此。各位長者！你們現在應當捨棄虛妄的慾望，趨向于無慾，對於妻子、家宅、財物，要深刻地認識到它們的虛妄不實，不應該執著。因為不執著，以清凈的信心舍離在家生活，走向出家生活，就能獲得無慾。各位長者！什麼叫做『出家無慾』呢？就是安住于尸羅（戒律）和別解脫戒（防止惡行的戒律），具足攝持威儀行止，見到小的過錯也生起大的畏懼，受持學習律儀，成就戒蘊（戒律的積聚）。各位長者！你們如果能夠奉持戒律，對於這六根（眼、耳、鼻、舌、身、意）、六境（色、聲、香、味、觸、法）、五蘊（色、受、想、行、識）、六界（地、水、火、風、空、識），深刻地認識到它們的虛假不實，都不執著，因為不執著，這就叫做出家無慾之法。各位長者！如果不執著于眼乃至識界，因為不執著，就不會去保護它們。什麼叫做不保護呢？就是眼不保護、耳鼻舌身意不保護，色不保護、聲香味觸法不保護，色蘊不保護、受想行識蘊不保護，地界不保護、水火風空識界不保護。因為不保護，就沒有煩惱。

【English Translation】 English version: The eyes are like dried-up wells in the hills, constantly pressed by old age; the eyes have no permanent abode and will ultimately perish. O elders! The eyes are the source of many faults; you should contemplate them in this way, and so too with the mind and all other dharmas. Furthermore, O elders! All dharmas are merely false desires. Because ignorant ordinary beings do not understand false desires, they falsely believe that this is the eye, falsely believe that this is the ear, and even falsely believe that this is the mind. O elders, there are only false desires. Because ignorant ordinary beings do not understand false desires, they believe that this is form (material phenomena), believe that this is sound, and so too with smell, taste, touch, and dharma (mental phenomena). O elders! There are only false desires. Because ignorant ordinary beings do not understand false desires, they believe that this is the skandha (aggregate) of form, believe that this is the skandha of feeling, and so too with the skandhas of perception, mental formations, and consciousness. O elders! There are only false desires. Because ignorant ordinary beings do not understand false desires, they believe that this is the earth element, believe that this is the water element, and so too with fire, wind, space, and consciousness. O elders! All dharmas are merely false desires. Because ignorant ordinary beings do not understand false desires, they believe that this is conditioned dharma (dharma arising from causes and conditions), believe that this is unconditioned dharma (dharma existing independently of causes and conditions), and so too with all other dharmas. O elders! You should now abandon false desires and strive for desirelessness. Regarding your wives, homes, and possessions, deeply understand their falsity and do not cling to them. Because of non-clinging, with pure faith, abandon the household life and go forth into homelessness, and you will attain desirelessness. O elders! What is called 'going forth into homelessness and desirelessness'? It is abiding in shila (moral discipline) and the pratimoksha (vows of individual liberation), fully maintaining proper conduct and deportment, seeing even small faults as great dangers, receiving and learning the precepts, and perfecting the skandha of morality. O elders! If you can uphold the precepts, regarding these six sense organs (eye, ear, nose, tongue, body, mind), six sense objects (form, sound, smell, taste, touch, dharma), five skandhas (form, feeling, perception, mental formations, consciousness), and six elements (earth, water, fire, wind, space, consciousness), deeply understand their falsity and do not cling to them. Because of non-clinging, this is called the dharma of going forth into homelessness and desirelessness. O elders! If you do not cling to the eye and even to the consciousness element, because of non-clinging, you will not protect them. What is called not protecting? It is that the eye is not protected, the ear, nose, tongue, body, and mind are not protected, form is not protected, sound, smell, taste, touch, and dharma are not protected, the skandha of form is not protected, the skandhas of feeling, perception, mental formations, and consciousness are not protected, the earth element is not protected, and the water, fire, wind, space, and consciousness elements are not protected. Because of not protecting, there will be no afflictions.

若無煩惱則名為輕。云何為輕？謂無所見。若無所見則不依物起瞋害心，由無瞋害則不自害、不思害他、不思俱害，以無害故則于無餘大涅槃界而便入證。

「諸長者！汝等應知，誰于寂滅而便入證？諸長者！眼不入寂滅、耳鼻舌身意不入寂滅，然因於眼起諸妄執，或計為我或計我所，若遠離者即是寂滅。遠離何等而為寂滅？若遠離貪即是寂滅，若遠離瞋即是寂滅，若遠離癡即是寂滅，若離無智即是寂滅。複次諸長者！過去無智不可遠離，未來無智不可遠離，現在無智不可遠離；然要因於遠離無智而正智起。諸長者！何等為智？所謂盡智。何等盡智？過去非盡智、未來非盡智、現在非盡智。然諸長者！因離無智而此智生。此智不遠離智，因離眼無智而此智生。又諸長者！眼非我所，若非我所則不取著，若不取著即是最上，若是最上即是解脫。何處解脫？於我執所而得解脫。有情執所、壽命執所、數取執所、斷常執所、一切執所，乃至分別執所而得解脫。行者若能于執解脫則不分別，若不分別則非分別非不分別。何等不分別？所謂不分別我及以我所。行者爾時於一切法，離散不積、舍而不取，舍故寂滅、解脫、除遣，最勝解脫離諸繫縛。於何等處名為除遣？一切苦處而得除遣。汝諸長者！若求出離，勿於一法而生

【現代漢語翻譯】現代漢語譯本：如果心中沒有煩惱，就叫做『輕安』。什麼是『輕安』呢？就是心中沒有任何執著和偏見。如果心中沒有任何執著和偏見，就不會因為外物而生起嗔恨和傷害的心。因為沒有嗔恨和傷害，就不會傷害自己，不會想著傷害他人，也不會想著同時傷害自己和他人。因為沒有傷害，就能進入無餘涅槃的境界，並最終證得涅槃。

『各位長者！你們應當知道，是誰進入寂滅並最終證得涅槃呢？各位長者！不是眼睛進入寂滅，也不是耳朵、鼻子、舌頭、身體和意識進入寂滅。而是因為眼睛而產生的各種虛妄執著，例如執著于『我』或者『我的』。如果能夠遠離這些執著，那就是寂滅。遠離什麼才能達到寂滅呢？如果遠離貪慾，就是寂滅；如果遠離嗔恨，就是寂滅；如果遠離愚癡，就是寂滅；如果遠離無明，就是寂滅。此外，各位長者！過去的無明無法被遠離，未來的無明也無法被遠離，現在的無明也無法被遠離。但是，必須通過遠離無明才能生起真正的智慧。各位長者！什麼是智慧呢？就是所謂的『盡智』。什麼是『盡智』呢？過去的不是盡智，未來的不是盡智，現在的也不是盡智。但是，各位長者！這種智慧是因為遠離無明而產生的。這種智慧不會遠離智慧本身，而是因為遠離眼睛的無明而產生的。還有，各位長者！眼睛不是『我的』，如果不是『我的』，就不會執著於它。如果不執著於它，那就是最殊勝的境界。如果達到最殊勝的境界，那就是解脫。從哪裡解脫呢？從對『我』的執著中解脫。從對有情的執著、對壽命的執著、對數取的執著、對斷常的執著、對一切的執著，乃至對分別的執著中解脫。修行者如果能夠從執著中解脫，就不會再分別。如果不分別，就既不是分別也不是不分別。什麼是不分別呢？就是不分別『我』以及『我的』。修行者那時對於一切法，既不散亂也不積聚，捨棄而不執取。因為捨棄，所以達到寂滅、解脫、除遣，最殊勝的解脫，遠離一切束縛。在什麼地方叫做除遣呢？在一切痛苦的地方得到除遣。你們各位長者！如果想要尋求出離，不要對任何一種法產生執著。』

【English Translation】 English version: If there is no affliction, it is called 'lightness'. What is 'lightness'? It means having no attachments. If there are no attachments, then one will not give rise to anger and harmful thoughts due to external things. Because there is no anger and harm, one will not harm oneself, will not think of harming others, and will not think of harming both oneself and others. Because there is no harm, one can enter the realm of complete Nirvana and ultimately attain it.

'O elders! You should know, who enters into stillness and ultimately attains Nirvana? O elders! It is not the eye that enters stillness, nor the ear, nose, tongue, body, or mind that enters stillness. Rather, it is the various false attachments that arise from the eye, such as clinging to 'I' or 'mine'. If one can be free from these attachments, that is stillness. What must one be free from to attain stillness? If one is free from greed, that is stillness; if one is free from hatred, that is stillness; if one is free from delusion, that is stillness; if one is free from ignorance, that is stillness. Furthermore, O elders! Past ignorance cannot be abandoned, future ignorance cannot be abandoned, and present ignorance cannot be abandoned; however, true wisdom arises by abandoning ignorance. O elders! What is wisdom? It is what is called 'exhaustive wisdom'. What is 'exhaustive wisdom'? The past is not exhaustive wisdom, the future is not exhaustive wisdom, and the present is not exhaustive wisdom. However, O elders! This wisdom arises from abandoning ignorance. This wisdom does not abandon wisdom itself, but arises from abandoning the ignorance of the eye. Also, O elders! The eye is not 'mine'; if it is not 'mine', then one will not cling to it. If one does not cling to it, that is the most supreme state. If one reaches the most supreme state, that is liberation. From what is one liberated? From the attachment to 'I'. From the attachment to sentient beings, the attachment to life, the attachment to the individual, the attachment to permanence and annihilation, the attachment to all things, and even the attachment to discrimination. If a practitioner can be liberated from attachments, then one will no longer discriminate. If one does not discriminate, then it is neither discrimination nor non-discrimination. What is non-discrimination? It is not discriminating between 'I' and 'mine'. At that time, the practitioner, with regard to all dharmas, neither scatters nor accumulates, abandons without grasping. Because of abandoning, one attains stillness, liberation, and removal, the most supreme liberation, free from all bonds. Where is it called removal? It is removed from all places of suffering. O elders! If you seek liberation, do not become attached to any dharma.'

取著。何以故？若有取著則有怖畏，若無取著則無怖畏。

「複次諸長者！眼非寂滅、耳鼻舌身意亦非寂滅，色非寂滅乃至識界亦非寂滅。然諸長者！因於識界起不實執，或計為我及以我所，若離於此即是寂滅。遠離何等而得寂滅？謂遠離貪而得寂滅，離瞋離癡及以無智而得寂滅。複次諸長者！過去無智不可遠離、未來無智不可遠離、現在無智不可遠離；然離無智而得智生。諸長者！何等為智？所謂盡智。何等盡智？過去非盡智、未來非盡智、現在非盡智；然諸長者！因離無智而智得生。此智不遠離智，因離識無智故而智得生。而此識界非是我所，若非我所則不取著，若不取著即是最上，若是最上是即解脫。何處解脫？於我執所而得解脫，有情壽命乃至於一切分別執所而得解脫。行者若能于執解脫則不分別，若不分別則非分別非不分別。何等不分別？謂不分別我及我所。行者爾時離散不積、舍而不取，舍故寂滅、解脫、除遣，最勝解脫離諸繫縛。於何除遣？一切苦處而得除遣。汝諸長者！若求出離，勿於一法而生取著。何以故？若有取著則有怖畏，若無著者則無怖畏。」

爾時世尊欲重宣此義，而說頌曰：

「取著生怖畏，　　由斯趣惡道，　觀此有怖處，　　智者不應取。　汝修諸聖道，　　應

【現代漢語翻譯】現代漢語譯本執著會帶來什麼？因為如果有所執著，就會有恐懼；如果沒有執著，就不會有恐懼。「再者，各位長者！眼睛不是寂滅的，耳朵、鼻子、舌頭、身體和意識也不是寂滅的；色（物質現象）、乃至識界（意識的領域）也不是寂滅的。然而，各位長者！因為對識界產生不真實的執著，或者認為是我以及我所擁有的，如果能脫離這些執著，那就是寂滅。脫離什麼才能達到寂滅呢？就是脫離貪慾才能達到寂滅，脫離嗔恨、愚癡以及無知才能達到寂滅。再者，各位長者！過去的無知無法被脫離，未來的無知無法被脫離，現在的無知也無法被脫離；然而，脫離無知就能產生智慧。各位長者！什麼是智慧？就是所謂的盡智（徹底瞭解真理的智慧）。什麼是盡智？過去的不是盡智，未來的不是盡智，現在的也不是盡智；然而，各位長者！因為脫離無知，智慧才能產生。這種智慧不會脫離智慧，因為脫離了識的無知，智慧才能產生。而這識界不是我所擁有的，如果不是我所擁有的，就不會執著，如果不執著，那就是最上的境界，如果達到最上的境界，那就是解脫。在何處解脫？在對『我』的執著中得到解脫，在有情（眾生）的壽命乃至一切分別執著中得到解脫。修行者如果能從執著中解脫，就不會分別，如果不分別，就既不是分別也不是不分別。什麼是不分別？就是不分別『我』和『我所』。修行者那時就會離散而不積聚，捨棄而不執取，因為捨棄而達到寂滅、解脫、去除，最殊勝的解脫是脫離一切束縛。在何處去除？在一切痛苦之處得到去除。你們各位長者！如果尋求出離，不要對任何一法產生執著。為什麼呢？如果有所執著，就會有恐懼；如果沒有執著，就不會有恐懼。」那時，世尊爲了重申這個道理，說了偈頌：『執著產生恐懼，因此走向惡道，觀察這些有恐懼的地方，智者不應該執著。你們修習各種聖道，應該』

【English Translation】 English version What is the result of attachment? Because if there is attachment, there is fear; if there is no attachment, there is no fear. Furthermore, venerable elders! The eye is not cessation, nor are the ear, nose, tongue, body, and mind cessation; form (material phenomena), and even the realm of consciousness are not cessation. However, venerable elders! Because of false attachments to the realm of consciousness, or considering it as 'I' and 'mine,' if one can detach from these attachments, that is cessation. What must one detach from to attain cessation? It is by detaching from greed that one attains cessation, by detaching from hatred, delusion, and ignorance that one attains cessation. Furthermore, venerable elders! Past ignorance cannot be detached from, future ignorance cannot be detached from, and present ignorance cannot be detached from; however, by detaching from ignorance, wisdom arises. Venerable elders! What is wisdom? It is what is called the wisdom of exhaustion (wisdom that thoroughly understands the truth). What is the wisdom of exhaustion? The past is not the wisdom of exhaustion, the future is not the wisdom of exhaustion, and the present is not the wisdom of exhaustion; however, venerable elders! Because of detaching from ignorance, wisdom arises. This wisdom does not detach from wisdom; because of detaching from the ignorance of consciousness, wisdom arises. And this realm of consciousness is not 'mine'; if it is not 'mine,' then there is no attachment; if there is no attachment, that is the highest state; if one reaches the highest state, that is liberation. Where is liberation? Liberation is attained from the attachment to 'I,' from the life of sentient beings, and even from all discriminatory attachments. If a practitioner can be liberated from attachments, they will not discriminate; if they do not discriminate, then it is neither discrimination nor non-discrimination. What is non-discrimination? It is not discriminating between 'I' and 'mine.' At that time, the practitioner will disperse without accumulating, abandon without grasping; because of abandoning, they attain cessation, liberation, and removal; the most supreme liberation is freedom from all bonds. Where is removal? Removal is attained from all places of suffering. You venerable elders! If you seek liberation, do not become attached to any dharma (phenomenon). Why? Because if there is attachment, there is fear; if there is no attachment, there is no fear. Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Attachment gives rise to fear, thus leading to evil paths; observing these places of fear, the wise should not attach. You who cultivate the various noble paths, should'

當善觀察，　如是觀便得，　　異此則不可。　一切處皆空，　　虛動非堅實，　愛誑惑世間，　　勿於此生亂。　我已知空法，　　了諸法不堅，　湛然獲安泰，　　證無動妙樂。　若如是了知，　　諸法唯空者，　彼解脫眾苦，　　及滅于諍論，　欲攝受一切，　　生諸災橫者。　攝受故取著，　　著故生諸有，　從有生於生，　　由生遠寂滅，　生者老病死，　　如是大苦逼。　無慾故無取，　　無取故無有，　無有故無生，　　老病死亦爾。　聚集資生具，　　一時皆棄捨，　並舍愛妻子，　　趣苾芻威儀。　勿貪親與財，　　咄哉念知足，　勿如旃荼羅，　　下賤心來往，　勿自恃持戒，　　輕毀犯戒者，　恃戒凌於人，　　是名真破戒。　譬如鹿被弶，　　若縛若致死，　處魔罥慢者，　　縛害亦如是。　慢能壞善心，　　又損自他善，　故勿輕毀戒，　　況持戒梵行。　當學大仙子，　　常住空閑處，　勿顧于身命，　　趣寂靜解脫。　應離無義本，　　順世尼干論，　愛敬演甚深，　　空相應妙法。　內外十二處，　　我說心為本，　彼復因業生，　　業由思久住，　眼色俱為緣，　　而生起于識，　緣闕則不生，　　譬無薪之火

【現代漢語翻譯】現代漢語譯本應當善於觀察，像這樣觀察才能有所得，否則就無法獲得。一切處所都是空無的，虛幻變動而非堅實。愛慾迷惑世間，不要因此而心生混亂。我已經了知空性的道理，明白一切法都不是真實的。內心清凈安寧，獲得安穩快樂，證得不動搖的微妙之樂。如果像這樣瞭解，明白一切法都是空性的，他們就能解脫一切痛苦，並止息爭論。那些想要攝取一切，從而產生災禍橫逆的人。因為攝取而產生執著，因為執著而產生各種存在。從存在而產生新的生命，因為生命而遠離寂滅。有生就有老、病、死，這樣的大苦逼迫著我們。沒有慾望，所以沒有執取；沒有執取，所以沒有存在；沒有存在，所以沒有出生，老、病、死也是如此。即使聚集了生活所需的資具，最終也會全部捨棄。連同所愛的妻子兒女，也要捨棄，去追求出家修行的威儀。不要貪戀親人和財富，唉，應當知足。不要像旃荼羅（賤民）一樣，心意反覆無常。不要自恃持戒清凈，就輕視毀犯戒律的人。如果仗著持戒而凌辱他人，這才是真正的破戒。譬如鹿被捕獸夾所困，不是被束縛就是被殺死。處於魔網中的傲慢者，被束縛和傷害也是如此。傲慢能破壞善心，也會損害自己和他人的善行。所以不要輕視毀壞戒律，更何況是持戒清凈的修行。應當學習大仙人，常住在空閑寂靜之處。不要顧惜自己的生命，去追求寂靜的解脫。應當遠離沒有意義的根本，順應世俗的尼干（外道）理論。愛敬地演說甚深，與空性相應的微妙佛法。內外十二處（六根和六塵），我說心是根本。心又因業力而生，業力由思慮而長久存在。眼和色塵相互為緣，從而產生意識。如果因緣缺失，意識就不會產生，就像沒有柴火，火就無法燃燒一樣。

【English Translation】 English version One should observe well, Observing in this way, one attains; otherwise, it is not possible. All places are empty, illusory and changing, not solid. Desire deludes the world; do not let this cause confusion in your mind. I have already understood the principle of emptiness, knowing that all dharmas are not real. The mind is clear and peaceful, attaining stable joy, realizing the subtle joy of non-movement. If one understands in this way, knowing that all dharmas are empty, they will be liberated from all suffering and cease all disputes. Those who wish to grasp everything, thereby creating calamities and misfortunes. Because of grasping, attachment arises; because of attachment, various existences arise. From existence, new lives arise; because of life, one is far from quiescence. With birth comes old age, sickness, and death; such great suffering oppresses us. Without desire, there is no grasping; without grasping, there is no existence; without existence, there is no birth; old age, sickness, and death are also like this. Even if one gathers the necessities of life, eventually all will be abandoned. Even beloved wives and children must be abandoned, to pursue the dignified conduct of a renunciate. Do not be greedy for relatives and wealth; alas, one should be content. Do not be like a Chandala (outcaste), with a fickle and inconstant mind. Do not rely on your own pure observance of precepts and look down on those who violate them. If one relies on precepts to humiliate others, this is the true breaking of precepts. Just as a deer is trapped by a snare, either bound or killed, those who are arrogant in the net of Mara (demon) are also bound and harmed. Arrogance can destroy good intentions and harm the good deeds of oneself and others. Therefore, do not look down on breaking precepts, let alone the pure practice of precepts. One should learn from the great sages, always dwelling in empty and quiet places. Do not cherish your own life, but pursue the quietude of liberation. One should abandon meaningless foundations, following the worldly theories of the Nigantas (ascetics). With love and respect, expound the profound and subtle Dharma that corresponds to emptiness. The twelve internal and external sense bases (six senses and six objects), I say the mind is the root. The mind arises from karma, and karma endures through thought. The eye and form are mutual conditions, from which consciousness arises. If the conditions are lacking, consciousness will not arise, just as fire cannot burn without fuel.

。　如是生諸法，　　和合互相生，　無作無受者，　　現作用如幻，　一切內外法，　　我已知空幻，　愚夫顛倒執，　　分別我我所。　眼中無有情，　　外諸處亦爾，　非我作壽者，　　諸法類應知。　眼不思解脫，　　耳鼻舌亦然，　身意等無作，　　諸法觀如是。　譬如巨海中，　　鼓濤成沫聚，　明眼者察知，　　審其非堅實。　如是五蘊體，　　達者知非固，　當解脫生老，　　愁憂災橫等。　我法中出家，　　知諸法如幻，　不虛彼信施，　　即名供諸佛。」

爾時五百長者聞是法已，即於此處遠塵離垢，于諸法中得法眼凈，如無黑凈衣置染器中速受染色，如是諸長者法眼清凈亦復如是。

爾時世尊復為長者宣說妙法，示教贊善：「諸長者！我說此眼自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火之所熾然，生老病死愁嘆憂苦不安等法之所熾然。如是諸長者！我說此耳鼻舌身意自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火，生老病死愁嘆憂苦不安等法之所熾然。諸長者！我說此色自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火之所熾然，乃至聲香味觸法亦復如是。諸長者！我說色蘊自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火之所熾然，乃至

【現代漢語翻譯】現代漢語譯本諸法如此產生，相互和合而生，沒有造作者，也沒有承受者，（諸法）顯現的作用如同幻象。一切內外之法，我已經知道是空幻的，愚癡的人顛倒執著，分別『我』和『我的』。眼中沒有有情眾生，外在的諸處也是如此，不是『我』在造作壽命，諸法都應如此理解。眼睛不思求解脫，耳朵、鼻子、舌頭也是這樣，身體和意識等都沒有造作，應如此觀察諸法。譬如在大海中，波濤翻滾形成泡沫，明眼人觀察後知道，它並非堅實。同樣，五蘊的本體，通達的人知道它並非穩固，應當從中解脫生老、愁憂、災禍等。我在佛法中出家，知道諸法如幻，不辜負信徒的佈施，這就叫做供養諸佛。當時，五百位長者聽聞此法后，當即在此處遠離塵垢，在諸法中獲得法眼清凈，如同沒有黑點的乾淨衣服放在染色器中迅速被染色一樣，這些長者的法眼清凈也是如此。當時，世尊又為長者們宣說妙法，開示教導並讚歎：『諸位長者！我說這眼睛的自性是苦，而且熾熱。什麼是熾熱呢？就是被貪火、嗔火、癡火所熾熱，被生老病死、愁嘆憂苦不安等法所熾熱。』『諸位長者！我說這耳朵、鼻子、舌頭、身體、意識的自性是苦，而且熾熱。什麼是熾熱呢？就是被貪火、嗔火、癡火，生老病死、愁嘆憂苦不安等法所熾熱。』『諸位長者！我說這色的自性是苦，而且熾熱。什麼是熾熱呢？就是被貪火、嗔火、癡火所熾熱，乃至聲、香、味、觸、法也是如此。』『諸位長者！我說色蘊的自性是苦，而且熾熱。什麼是熾熱呢？就是被貪火、嗔火、癡火所熾熱，乃至受蘊、想蘊、行蘊、識蘊也是如此。』

【English Translation】 English version Thus do all dharmas arise, coming together in mutual dependence; there is no maker, nor receiver, their actions appearing like illusions. All internal and external dharmas, I have known to be empty and illusory; foolish people, in their delusion, cling to the notions of 'I' and 'mine'. In the eye, there is no sentient being, and so it is with all external sense bases; it is not 'I' who creates life, all dharmas should be understood in this way. The eye does not contemplate liberation, nor do the ear, nose, or tongue; the body and mind are without action, thus should all dharmas be observed. Just as in the vast ocean, waves surge and form foam, the clear-sighted know that it is not solid. Likewise, the nature of the five skandhas, those who understand know it is not permanent; one should be liberated from birth, old age, sorrow, worry, and calamities. I have left home in the Dharma, knowing all dharmas to be like illusions; I do not betray the faith of the donors, and this is called offering to all Buddhas. At that time, five hundred elders, having heard this Dharma, immediately became free from defilements, and attained the pure Dharma eye in all dharmas, just as a clean cloth without black spots, when placed in a dye pot, quickly absorbs the color, so too did the Dharma eye of these elders become pure. Then, the World Honored One further expounded the wonderful Dharma to the elders, instructing and praising them: 'Elders! I say that the nature of this eye is suffering and is ablaze. What is ablaze? It is ablaze with the fire of greed, the fire of hatred, and the fire of delusion, and with the dharmas of birth, old age, sickness, death, sorrow, lamentation, suffering, distress, and agitation.' 'Elders! I say that the nature of this ear, nose, tongue, body, and mind is suffering and is ablaze. What is ablaze? It is ablaze with the fire of greed, the fire of hatred, and the fire of delusion, and with the dharmas of birth, old age, sickness, death, sorrow, lamentation, suffering, distress, and agitation.' 'Elders! I say that the nature of this form is suffering and is ablaze. What is ablaze? It is ablaze with the fire of greed, the fire of hatred, and the fire of delusion, and so it is with sound, smell, taste, touch, and dharma.' 'Elders! I say that the nature of the form skandha is suffering and is ablaze. What is ablaze? It is ablaze with the fire of greed, the fire of hatred, and the fire of delusion, and so it is with the feeling skandha, the perception skandha, the mental formations skandha, and the consciousness skandha.'

受想行識蘊亦復如是。諸長者！我說地界自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火之所熾然，如是乃至水火風空識界，自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火，生老病死愁嘆憂苦不安等法之所熾然。是故諸長者！我今不執眼耳鼻舌身意，汝等亦應如是隨學。我今不執色聲香味觸法，乃至不執色等諸蘊、地等諸界、此世他世，汝等亦應如是隨學。諸長者！汝等若於眼耳鼻舌身意不執著者，則不依眼住、不依耳鼻舌身意住。汝等不依色聲香味觸法時，汝等則不依於一切法住。汝等不依色蘊乃至不依識蘊住者，則不依色蘊乃至識蘊住。汝等不依地水火風空識界時，則不依地界乃至識界住。汝等不依此世他世及以一切世間住者，如是汝等不取一切法時，則不依於一切法住。若能不依一切法住者，是則名為非當有非不當有。汝等若悟非當有非不當有者，我說汝等解脫生老病死諸苦。」

爾時世尊欲重宣此義，而說頌曰：

「生死所熾盛，　　燒然諸世間，　受苦無能救，　　喪失於聖道。　照世諸如來，　　時乃一興現，　無剎那遠離，　　當起堅精進，　修習于正行，　　慧觀應察知，　如慧觀當得，　　異此非所獲。　若於此修習，　　應知一切空，　了達空法已，　　非心空菩

{ "translations": [ "現代漢語譯本", "感受、思想、行為和意識的蘊（受想行識蘊）也是如此。各位長者！我說地界的自性是苦的，而且是熾熱的。什麼是熾熱呢？就是被貪慾之火、嗔恨之火、愚癡之火所熾熱，像這樣乃至水界、火界、風界、空界、識界，它們的自性是苦的，而且是熾熱的。什麼是熾熱呢？就是被貪慾之火、嗔恨之火、愚癡之火，以及生、老、病、死、憂愁、悲嘆、痛苦、不安等法所熾熱。所以，各位長者！我現在不執著于眼、耳、鼻、舌、身、意，你們也應該這樣隨之學習。我現在不執著於色、聲、香、味、觸、法，乃至不執著於色等諸蘊、地等諸界、此世他世，你們也應該這樣隨之學習。各位長者！你們如果對於眼、耳、鼻、舌、身、意不執著，就不會依賴眼而住，不會依賴耳、鼻、舌、身、意而住。你們不依賴色、聲、香、味、觸、法時，你們就不會依賴於一切法而住。你們不依賴色蘊乃至不依賴識蘊而住，就不會依賴色蘊乃至識蘊而住。你們不依賴地、水、火、風、空、識界時，就不會依賴地界乃至識界而住。你們不依賴此世、他世以及一切世間而住，這樣你們不執取一切法時，就不會依賴於一切法而住。如果能夠不依賴一切法而住，這就叫做非當有非不當有。你們如果領悟到非當有非不當有，我說你們就解脫了生、老、病、死等一切痛苦。」 , "那時，世尊爲了重申這個道理，說了偈頌：", "『生死所熾盛，燃燒著整個世間，受苦而無人能救，喪失了通往聖道的道路。", "照耀世間的諸如來（Tathagata），時機成熟才出現於世，不要片刻遠離，應當發起堅定的精進心，修習正道，用智慧觀察並瞭解，如實地用智慧觀察才能獲得，除此之外別無所得。", "如果能在此修行，應當知道一切皆空，瞭解空性之後，心不再執著于空。』" ], "english_translations": [ "English version", "The aggregates of feeling, perception, mental formations, and consciousness (skandha) are also like this. O elders! I say that the nature of the earth element is suffering and is also burning. What is burning? It is burning with the fire of greed, the fire of hatred, and the fire of delusion. Likewise, even the water element, fire element, wind element, space element, and consciousness element, their nature is suffering and is also burning. What is burning? It is burning with the fire of greed, the fire of hatred, the fire of delusion, and by the laws of birth, old age, sickness, death, sorrow, lamentation, pain, distress, and despair. Therefore, O elders! I now do not cling to the eye, ear, nose, tongue, body, and mind; you should also learn in this way. I now do not cling to form, sound, smell, taste, touch, and mental objects, nor do I cling to the aggregates of form, etc., the elements of earth, etc., this world, or the other world; you should also learn in this way. O elders! If you do not cling to the eye, ear, nose, tongue, body, and mind, then you will not dwell dependent on the eye, nor will you dwell dependent on the ear, nose, tongue, body, and mind. When you do not depend on form, sound, smell, taste, touch, and mental objects, then you will not dwell dependent on any dharma. When you do not dwell dependent on the aggregate of form, and so on, up to the aggregate of consciousness, then you will not dwell dependent on the aggregate of form, and so on, up to the aggregate of consciousness. When you do not depend on the earth, water, fire, wind, space, and consciousness elements, then you will not dwell dependent on the earth element, and so on, up to the consciousness element. When you do not dwell dependent on this world, the other world, and all the worlds, then when you do not grasp any dharma, you will not dwell dependent on any dharma. If one can dwell without depending on any dharma, this is called neither being nor non-being. If you realize neither being nor non-being, I say that you are liberated from all the sufferings of birth, old age, sickness, and death.", "Then, the World Honored One, wishing to reiterate this meaning, spoke these verses:", "'The cycle of birth and death is burning fiercely, setting the worlds ablaze, suffering without anyone to save, losing the path to the holy way.", "The Tathagatas (如來), who illuminate the world, appear in the world when the time is right, do not stray for even a moment, you should arouse firm diligence, cultivate the right path, observe and understand with wisdom, only by observing with wisdom can you attain, there is nothing else to be gained.", "If you cultivate in this way, you should know that all is empty, having understood emptiness, the mind no longer clings to emptiness.'" ] }

提。　貪瞋及與癡，　　是三毒大火，　燒諸世愚者，　　長眠而不覺。　生老病及死，　　愁嘆諸苦等，　知世逼迫已，　　勿依諸法住。」

爾時五百長者白佛言：「世尊！我等今者欲于佛所出家，受具足戒修清凈行。未審世尊垂愍聽不？」

佛言：「善來苾芻。」即名出家具足戒已成苾芻法。

爾時世尊欲重宣此義，而說頌曰：

「袈裟執受已，　　其發自然斷，　一切皆持缽，　　即座成羅漢。　知得羅漢已，　　于苾芻眾前，　及對諸天等，　　大師已問說：『昔於世依怙，　　廣行諸佈施，　隨其所生處，　　常感多安樂。　彼今得見我，　　復生清凈心，　由彼心清凈，　　故為說妙法。』　聞說得羅漢，　　永離於我見，　證空法現前，　　解脫諸生死。」

大寶積經卷第三十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十六

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之二金毗羅天受記品第二

爾時世尊于彼中道不移其處，令諸長者建立聖果。以如來威勢入王舍城，四眾圍繞容儀庠序。時有護王舍城諸天藥叉大善神王，名金毗羅，作如是念：「今者如來形相殊異，於世間中最勝難

【現代漢語翻譯】現代漢語譯本貪婪、嗔恨以及愚癡，這三者是巨大的毒火，焚燒著世間愚昧的人，使他們長久沉睡而不覺醒。生、老、病、死，以及憂愁、嘆息等各種痛苦，知道世間充滿逼迫之後，就不要執著于任何事物而安住。當時，五百位長者對佛說：『世尊！我們現在想要在佛陀這裡出家，受持具足戒，修習清凈的修行。不知道世尊是否慈悲允許？』佛說：『善來比丘（bhiksu，佛教出家男眾）。』隨即就成為出家受具足戒的比丘。當時，世尊想要再次宣說這個道理，就說了偈頌：『一旦披上袈裟，頭髮自然就剃除，所有人都拿著缽，當場就成了阿羅漢（arhat，佛教修行證果者）。』『知道他們已經成為阿羅漢之後，在比丘眾面前，以及面對諸天等，大師已經問過並說：』『過去在世間依靠我，廣泛地行各種佈施，無論轉生到哪裡，常常感受到許多安樂。』『他們現在得見我，又生起清凈的心，由於他們心清凈，所以為他們宣說微妙的佛法。』『聽聞佛法而證得阿羅漢，永遠脫離了我見，證悟空性顯現，解脫一切生死。』《大寶積經》卷第三十五《大寶積經》卷第三十六大唐三藏法師玄奘奉詔翻譯菩薩藏會第十二之二金毗羅天（Kumbhira，守護王舍城的藥叉神）受記品第二當時，世尊在那個地方沒有移動，讓各位長者證得聖果。以如來的威勢進入王舍城，四眾弟子圍繞著，儀態安詳有序。當時，有守護王舍城的諸天藥叉大善神王，名叫金毗羅，心中這樣想：『現在如來的形相非常殊勝，在世間是最為殊勝難得的。』

【English Translation】 English version Greed, hatred, and delusion, these three are great poisonous fires, burning the foolish people of the world, causing them to sleep for a long time without awakening. Birth, old age, sickness, and death, as well as sorrow, lamentation, and all kinds of suffering, knowing that the world is full of oppression, do not cling to any phenomena and abide in them. At that time, five hundred elders said to the Buddha: 'World Honored One! We now wish to leave home under the Buddha, receive the full precepts, and cultivate pure conduct. We do not know if the World Honored One will compassionately allow it?' The Buddha said: 'Welcome, Bhikshus (Buddhist monks)!' Immediately, they became Bhikshus who had left home and received the full precepts. At that time, the World Honored One, wishing to proclaim this meaning again, spoke in verses: 'Once the robe is worn, the hair is naturally shaved, all hold bowls, and they immediately become Arhats (Buddhist saints).' 'Knowing that they have become Arhats, in front of the Bhikshu assembly, and in front of the devas (gods), the master has asked and said:' 'In the past, relying on me in the world, they widely practiced various kinds of giving, and wherever they were reborn, they often felt much happiness.' 'Now they have seen me, and they have again generated a pure mind. Because their minds are pure, I will preach the wonderful Dharma for them.' 'Hearing the Dharma and attaining Arhatship, they are forever free from the view of self, realizing the emptiness of phenomena, and liberated from all birth and death.' The Great Treasure Accumulation Sutra, Volume Thirty-Five The Great Treasure Accumulation Sutra, Volume Thirty-Six Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree Chapter Two of the Twelfth Assembly of the Bodhisattva Treasury, the Prophecy of Kumbhira (a Yaksha god who protects Rajagrha) At that time, the World Honored One did not move from that place, allowing the elders to attain the holy fruit. With the majestic power of the Tathagata, he entered Rajagrha, surrounded by the four assemblies, with a dignified and orderly demeanor. At that time, there was a great good divine king of the devas and yakshas who protected Rajagrha, named Kumbhira, who thought to himself: 'Now the form of the Tathagata is extremely extraordinary, the most supreme and rare in the world.'

遇，堪受人天之所供養。我等今當應以種種上妙供具奉獻如來。」作是念已，便以最勝飲食具足香味成就妙色奉上于佛。爾時世尊愍其所獻故為納受。時金毗羅王所領大藥叉眾六萬八千，在虛空中咸生隨喜，以清遠音唱言：「善哉善哉。」時金毗羅即以此義告其眾曰：「我已奉佛上妙供具，汝等亦應以諸供養施苾芻僧，當令汝等於長夜中利益安樂。」諸藥叉眾受王教已，即以上供施苾芻僧。時諸僧眾哀受其供。

爾時世尊為乞食故入王舍城，既得食已將還所止。時有無量千眾天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽，及無量千人與非人，又有無量拘胝那庾多百千眾生，隨從佛后。爾時如來往彼最勝寬廣之地，敷如常座而坐其上。時金毗羅與其部從，即持種種天曼陀羅花、殟缽羅花、缽特摩花、拘貿陀花、奔荼利花，復持種種天旃檀末諸供養具，而散於佛，所謂勝散、大勝散，妙散、大妙散。作如是等慇勤散已，合掌佛前禮敬而住。

爾時如來知金毗羅及其大眾心之所念，即便微笑。諸佛常法，現微笑時，從其面門出種種無量色光，所謂青黃赤白紅色銀色及水精色，其光遍照無量無邊一切世界，日月威光掩蔽不現，下照地獄令彼悅樂，乃至上踴至於梵世。所應作已而復還來，右繞七匝，

【現代漢語翻譯】現代漢語譯本：

『遇到（佛陀），堪受人天供養。我們現在應當用各種上妙的供品奉獻給如來。』這樣想著，便用最上等的飲食，具備香味和美妙的顏色，奉獻給佛陀。當時，世尊憐憫他們所獻的供品，所以接受了。當時，金毗羅王（Kimbi-ra，藥叉神王）所統領的六萬八千大藥叉眾，在虛空中都生起隨喜之心，用清亮的聲音唱道：『善哉！善哉！』當時，金毗羅（Kimbi-ra）就用這個道理告訴他的部眾說：『我已經奉獻給佛陀上妙的供品，你們也應當用各種供養佈施給比丘僧，應當讓你們在長夜中得到利益和安樂。』諸藥叉眾接受了王的教導后，就用上等的供品佈施給比丘僧。當時，諸僧眾哀憫地接受了他們的供養。

當時，世尊爲了乞食進入王舍城，得到食物后就回到住處。當時，有無量千眾的天、龍（Naga，神獸）、藥叉（Yaksa，守護神）、健達縛（Gandharva，天樂神）、阿修羅（Asura，好戰神）、揭路荼（Garuda，金翅鳥神）、緊捺洛（Kinnara，歌神）、牟呼洛伽（Mahoraga，大蟒神），以及無量千的人和非人，還有無量拘胝那庾多（koti-nayuta，數量單位）百千的眾生，跟隨著佛陀。當時，如來前往那最殊勝寬廣的地方，鋪設好平常的座位，坐在上面。當時，金毗羅（Kimbi-ra）和他的部眾，就拿著各種天上的曼陀羅花（mandarava，天花）、殟缽羅花（utpala，青蓮花）、缽特摩花（padma，紅蓮花）、拘貿陀花（kumuda，白睡蓮）、奔荼利花（pundarika，白蓮花），又拿著各種天上的旃檀末（candana，香木粉）等供養品，散在佛陀身上，所謂勝散、大勝散，妙散、大妙散。像這樣慇勤地散花后，合掌在佛前，恭敬地站立。

當時，如來知道金毗羅（Kimbi-ra）和他的大眾心中所想，就微微一笑。諸佛的常法是，現出微笑時，從他的面門發出各種無量顏色的光芒，所謂青色、黃色、紅色、白色、紅色、銀色以及水晶色，這些光芒遍照無量無邊的一切世界，日月的光輝都被遮蔽而不再顯現，向下照耀地獄，使他們感到喜悅，乃至向上涌到梵世。該做的都做完后，光芒又返回來，右繞佛陀七圈。 English version:

'Having encountered (the Buddha), he is worthy of receiving offerings from humans and gods. We should now offer various supreme offerings to the Tathagata.' Thinking this, they offered the most excellent food, complete with fragrance and beautiful colors, to the Buddha. At that time, the World Honored One, out of compassion for their offerings, accepted them. Then, the sixty-eight thousand great Yaksha (Yaksa, a type of guardian spirit) followers of King Kimbi-ra (Kimbi-ra, a Yaksha king), in the empty space, all arose with joy, and chanted in clear voices, 'Excellent! Excellent!' At that time, Kimbi-ra (Kimbi-ra) told his followers, 'I have offered supreme offerings to the Buddha, you should also use various offerings to give to the Bhikshu (monk) Sangha (community), so that you may gain benefit and happiness in the long night.' The Yaksha followers, having received the king's instructions, then used the supreme offerings to give to the Bhikshu Sangha. At that time, the Sangha compassionately accepted their offerings.

At that time, the World Honored One entered the city of Rajagrha (Wangshecheng) to beg for food, and after obtaining food, returned to his dwelling. At that time, there were countless thousands of gods, Nagas (Naga, serpent deities), Yakshas (Yaksa, guardian spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garudas (Garuda, bird-like deities), Kinnaras (Kinnara, celestial musicians), Mahoragas (Mahoraga, serpent deities), and countless thousands of humans and non-humans, as well as countless koti-nayuta (koti-nayuta, a large number) hundreds of thousands of beings, following behind the Buddha. At that time, the Tathagata went to that most excellent and spacious place, laid out his usual seat, and sat upon it. At that time, Kimbi-ra (Kimbi-ra) and his followers, holding various heavenly mandarava (mandarava, heavenly flowers), utpala (utpala, blue lotus), padma (padma, red lotus), kumuda (kumuda, white water lily), and pundarika (pundarika, white lotus) flowers, and also holding various heavenly candana (candana, sandalwood) powder and other offerings, scattered them upon the Buddha, called supreme scattering, great supreme scattering, wonderful scattering, and great wonderful scattering. After scattering these offerings diligently, they joined their palms in front of the Buddha and stood respectfully.

At that time, the Tathagata, knowing what Kimbi-ra (Kimbi-ra) and his assembly were thinking, smiled slightly. It is the usual practice of all Buddhas that when they show a smile, various immeasurable colors of light emanate from their face, such as blue, yellow, red, white, crimson, silver, and crystal colors. These lights illuminate all the immeasurable and boundless worlds, and the light of the sun and moon is obscured and no longer visible. The light shines down into hell, causing them to feel joy, and even rises up to the Brahma world. After all that should be done is completed, the light returns, circling the Buddha seven times clockwise.

【English Translation】 'Encountering (the Buddha), he is worthy of receiving offerings from humans and gods. We should now offer various supreme offerings to the Tathagata.' Thinking this, they offered the most excellent food, complete with fragrance and beautiful colors, to the Buddha. At that time, the World Honored One, out of compassion for their offerings, accepted them. Then, the sixty-eight thousand great Yaksha (Yaksa, a type of guardian spirit) followers of King Kimbi-ra (Kimbi-ra, a Yaksha king), in the empty space, all arose with joy, and chanted in clear voices, 'Excellent! Excellent!' At that time, Kimbi-ra (Kimbi-ra) told his followers, 'I have offered supreme offerings to the Buddha, you should also use various offerings to give to the Bhikshu (monk) Sangha (community), so that you may gain benefit and happiness in the long night.' The Yaksha followers, having received the king's instructions, then used the supreme offerings to give to the Bhikshu Sangha. At that time, the Sangha compassionately accepted their offerings. At that time, the World Honored One entered the city of Rajagrha (Wangshecheng) to beg for food, and after obtaining food, returned to his dwelling. At that time, there were countless thousands of gods, Nagas (Naga, serpent deities), Yakshas (Yaksa, guardian spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garudas (Garuda, bird-like deities), Kinnaras (Kinnara, celestial musicians), Mahoragas (Mahoraga, serpent deities), and countless thousands of humans and non-humans, as well as countless koti-nayuta (koti-nayuta, a large number) hundreds of thousands of beings, following behind the Buddha. At that time, the Tathagata went to that most excellent and spacious place, laid out his usual seat, and sat upon it. At that time, Kimbi-ra (Kimbi-ra) and his followers, holding various heavenly mandarava (mandarava, heavenly flowers), utpala (utpala, blue lotus), padma (padma, red lotus), kumuda (kumuda, white water lily), and pundarika (pundarika, white lotus) flowers, and also holding various heavenly candana (candana, sandalwood) powder and other offerings, scattered them upon the Buddha, called supreme scattering, great supreme scattering, wonderful scattering, and great wonderful scattering. After scattering these offerings diligently, they joined their palms in front of the Buddha and stood respectfully. At that time, the Tathagata, knowing what Kimbi-ra (Kimbi-ra) and his assembly were thinking, smiled slightly. It is the usual practice of all Buddhas that when they show a smile, various immeasurable colors of light emanate from their face, such as blue, yellow, red, white, crimson, silver, and crystal colors. These lights illuminate all the immeasurable and boundless worlds, and the light of the sun and moon is obscured and no longer visible. The light shines down into hell, causing them to feel joy, and even rises up to the Brahma world. After all that should be done is completed, the light returns, circling the Buddha seven times clockwise.

或於世尊頂上而沒，或從兩肩，或從兩膝而滅沒者。諸佛常法，若授地獄眾生記時，爾時光明兩足下沒，若授畜生光從背沒，若授鬼趣從身前沒，若授人道從左脅沒，若授天趣從右脅沒，若授聲聞從兩膝沒，若授獨覺從兩肩沒，若佛世尊授諸菩薩摩訶薩阿耨多羅三藐三菩提記時，爾時光明從頂上沒。

時長老阿難陀既睹世尊微笑光明，以七條衣覆左肩已，偏袒右肩右膝著地，合掌禮足，以頌問曰：

「照世依怙者，　　何故放光明？　利益世間尊，　　何緣現微笑？　誰今下聖種，　　為佛菩提因？　今為誰授記？　　誰應住解脫？　大雄猛導師，　　非無因而笑，　愿牟尼當說，　　現光之所為？」

爾時世尊即便以頌報阿難曰：

「金毗羅凈心，　　奉獻諸供具，　救世依怙者，　　故現斯微笑。　舍神王報已，　　往三十三天，　受彼天福盡，　　上生焰摩天，　又生睹史多，　　受諸天欲樂，　福盡生人中，　　興為智慧王，　王四洲人主，　　自在轉輪帝。　舍後人王已，　　便生梵世天，　天上及人中，　　數往來不息，　二十拘胝劫，　　常感諸妙樂。　最後舍王位，　　出家求佛道，　眾緣具足已，　　成究竟菩提。　三萬諸藥叉，　　由奉養

【現代漢語翻譯】現代漢語譯本或者（光明）在世尊的頭頂消失，或者從兩肩，或者從兩膝消失。諸佛通常的做法是，如果給地獄眾生授記時，那時光明從兩腳下消失；如果給畜生授記，光明從背後消失；如果給餓鬼授記，光明從身前消失；如果給人道眾生授記，光明從左脅消失；如果給天道眾生授記，光明從右脅消失；如果給聲聞（Sravaka，聽聞佛法而修行證果的人）授記，光明從兩膝消失；如果給獨覺（Pratyekabuddha，不需他人教導，獨自修行證悟的人）授記，光明從兩肩消失；如果佛世尊給諸菩薩摩訶薩（Bodhisattva-Mahasattva，發大心求無上菩提的菩薩）授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）記時，那時光明從頭頂消失。當時，長老阿難陀（Ananda，佛陀的十大弟子之一）看到世尊微笑放光，用七條衣覆蓋左肩后，袒露右肩，右膝著地，合掌禮拜佛足，用偈頌問道：『照耀世間的依怙者（指佛陀），為何放出光明？利益世間的尊者，為何顯現微笑？是誰現在種下聖種，成為佛陀菩提（Bodhi，覺悟）的因？現在為誰授記？誰應當安住于解脫？大雄猛的導師，不是沒有原因而笑，愿牟尼（Muni，指佛陀）應當說出，顯現光明的原因是什麼？』那時，世尊就用偈頌回答阿難陀說：『金毗羅（Kimpila，人名）以清凈的心，奉獻各種供品，救世的依怙者，因此顯現這個微笑。他捨棄神王的果報后，將往生到三十三天（Trayastrimsa，欲界第二天），在那裡享受天福完畢后，將往生到焰摩天（Yama，欲界第三天），又將往生到睹史多天（Tusita，欲界第四天），享受各種天上的欲樂，福報享盡后將轉生到人間，成為智慧之王，統治四大洲的人主，自在的轉輪聖王（Cakravartin，擁有統治世界的理想君主）。捨棄人王之位后，便往生到梵世天（Brahma，色界初禪天），在天上和人間，多次往來不息，二十拘胝（Koti，一千萬）劫中，常常感受各種美妙的快樂。最後捨棄王位，出家尋求佛道，各種因緣具足后，成就究竟的菩提。三萬諸藥叉（Yaksa，守護神），因為奉養』

【English Translation】 English version Or (the light) would disappear from the top of the World Honored One's head, or from both shoulders, or from both knees. It is the usual practice of all Buddhas that, when they bestow a prediction upon beings in hell, at that time the light disappears from beneath both feet; if they bestow a prediction upon animals, the light disappears from the back; if they bestow a prediction upon hungry ghosts, the light disappears from the front of the body; if they bestow a prediction upon beings in the human realm, the light disappears from the left side; if they bestow a prediction upon beings in the heavenly realm, the light disappears from the right side; if they bestow a prediction upon Sravakas (those who attain enlightenment by hearing the Dharma), the light disappears from both knees; if they bestow a prediction upon Pratyekabuddhas (those who attain enlightenment on their own), the light disappears from both shoulders; if the World Honored One bestows a prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) upon Bodhisattva-Mahasattvas (great Bodhisattvas), at that time the light disappears from the top of the head. At that time, the elder Ananda (one of the Buddha's ten great disciples), having seen the World Honored One smile and emit light, covered his left shoulder with his seven-piece robe, bared his right shoulder, knelt on his right knee, joined his palms, and bowed at the Buddha's feet, asking in verse: 'O Protector of the world (referring to the Buddha), why do you emit light? O Honored One who benefits the world, why do you show a smile? Who is now planting the holy seed, to become the cause of the Buddha's Bodhi (enlightenment)? Who is being predicted now? Who should abide in liberation? O Great Heroic Guide, you do not smile without a reason, may the Muni (referring to the Buddha) explain, what is the reason for the appearance of the light?' At that time, the World Honored One then replied to Ananda in verse: 'Kimpila (a person's name), with a pure heart, offered various offerings, the Protector of the world, therefore shows this smile. Having relinquished the reward of a divine king, he will be reborn in the Trayastrimsa Heaven (the second heaven of the desire realm), after enjoying heavenly bliss there, he will be reborn in the Yama Heaven (the third heaven of the desire realm), and then he will be reborn in the Tusita Heaven (the fourth heaven of the desire realm), enjoying various heavenly pleasures, after his blessings are exhausted, he will be reborn in the human realm, becoming a wise king, ruling over the people of the four continents, a sovereign Cakravartin (an ideal ruler who possesses the world). After relinquishing the position of a human king, he will be reborn in the Brahma Heaven (the first dhyana heaven of the form realm), in heaven and in the human realm, he will repeatedly come and go without ceasing, for twenty Koti (ten million) kalpas, he will constantly experience various wonderful pleasures. Finally, after relinquishing the position of king, he will leave home to seek the Buddha's path, when all conditions are fulfilled, he will attain ultimate Bodhi. Thirty thousand Yakshas (guardian deities), because of their offerings'

于佛，　便舍藥叉報，　　生三十三天。　后見慈氏尊，　　復獲阿羅漢，　既蒙授道化，　　即各供諸佛。　滿千藥叉眾，　　為住大菩提，　由是善根故，　　不生諸惡趣。　或有千藥叉，　　當供佛導師，　求無上菩提，　　利益眾生故。　或有二三千，　　持香花鬘等，　當供養諸佛，　　為得佛菩提。　或有千拘胝，　　當供諸佛已，　修自體清凈，　　后證入菩提。　金毗子世羅，　　具大神通力，　亦發大願心，　　我當成等覺。　曾供養諸佛，　　遍起于弘誓，　今復供養我，　　心趣無上道。　由此善根力，　　舍諸弊惡趣，　當見慈氏尊，　　又獻拘胝蓋，　獻拘胝蓋已，　　復獻拘胝衣，　獻拘胝衣已，　　爾時便出家。　具滿五百歲，　　專修行梵行，　求最上菩提，　　利益眾生故。　當成彼愿故，　　修行施戒等，　如殑伽沙劫，　　精勤常不斷。　如是汝當知，　　為示現故說，　彼修行勝行，　　倍增過上數。　如前說譬喻，　　殑伽沙劫數，　得見彼諸佛，　　當修大供養。　奇哉勝妙智，　　奇哉無上心，　諸眾大導師，　　名所不能顯。　后當成正覺，　　一切眾生尊，　號名曰醫王，　　普聞十方界。

七十拘胝歲，　　說法度眾生，　其兩足世尊，　　久當入寂滅。　二十大集會，　　調伏眾生心，　最後一大會，　　經二百億歲。　如所說大會，　　度無量聲聞，　如聲聞數量，　　菩薩眾亦爾。　利益眾生已，　　如來方涅槃，　正法住世間，　　經于百千歲。　滿五百劫中，　　是苾芻成佛，　于彼一一劫，　　千如來出現。　諸有智慧者，　　當思法水灌，　應生勇猛心，　　行多聞正理。　遠於非正理，　　常修正理法，　應修習多聞，　　由此慧增長。　四根本法義，　　濟度諸菩薩，　施戒聞舍法，　　賢善菩提道。　為眾說是法，　　最勝無上乘，　演布聲聞道，　　善斷諸疑網。　諸有請問者，　　我今悉開許，　能說深妙法，　　照世者難遇。」

爾時金毗羅子世羅即于佛前聞佛授記，歡喜踴躍得未曾有，作如是念：「今者世尊將往鷲峰山王，我當復應于如來所殖少善根。」作是念已，告其眾曰：「卿等當知，如來當發王舍大城升鷲峰山，卿等宜可發勇猛心，隨其力能辦諸供養。」時彼世羅即與官屬，從王舍城至鷲峰山中間道路，屏除草穢磚瓦礫石株𣐎毒刺，極令遍凈如明鏡面，又以香水沾灑其地，敷勝妙衣遍於中路，散佈名華量與人等，

【現代漢語翻譯】現代漢語譯本七十拘胝（俱胝，印度數字單位，相當於千萬）歲，說法度化眾生，那位兩足世尊（佛陀），不久將進入寂滅（涅槃）。二十大劫（佛教時間單位），調伏眾生的心，最後一次大會，持續二百億歲。如所說的大會，度化無量聲聞（聽聞佛法教誨而修行的人），如同聲聞的數量，菩薩（立志成佛的修行者）的數量也一樣。利益眾生之後，如來（佛陀的稱號）才入涅槃，正法（佛陀的教法）住世間，經歷百千歲。在滿五百劫中，這位苾芻（比丘，出家受戒的男子）將成佛，在那每一劫中，有千位如來出現。所有有智慧的人，應當思考用佛法之水灌溉，應當生起勇猛之心，奉行多聞正理（廣泛學習佛法真理）。遠離不正的道理，常常修正的佛法，應當修習多聞，由此智慧增長。四根本法義（佈施、持戒、忍辱、精進），救度諸菩薩，佈施、持戒、聞法、捨棄，是賢善的菩提道（通往覺悟的道路）。為眾生宣說此法，是最殊勝無上的乘（教法），演說聲聞道，善於斷除各種疑惑。所有前來請問的人，我現在都允許，能夠宣說深奧微妙的佛法，照亮世間的人難以遇到。

那時，金毗羅子世羅（人名）在佛前聽聞佛陀的授記，歡喜踴躍，感到前所未有，心中想道：『現在世尊將前往鷲峰山王（山名），我應當再次在如來那裡種下少許善根。』這樣想著，他告訴眾人說：『你們應當知道，如來將從王舍大城（城市名）前往鷲峰山，你們應當發起勇猛之心，盡力準備各種供養。』當時，世羅就和他的官屬，從王舍城到鷲峰山之間的道路上，清除雜草、污穢、磚瓦、礫石、樹樁、毒刺，使道路極其乾淨，如同明鏡一般，又用香水灑在地上，鋪上勝妙的衣服遍佈道路中間，散佈與人等量的名貴花朵。

【English Translation】 English version For seventy kotis (a unit in Indian numbering system, equivalent to ten million) of years, he preached the Dharma to liberate sentient beings, That two-legged World Honored One (Buddha), will soon enter Parinirvana (final nirvana). For twenty great kalpas (a Buddhist unit of time), he tamed the minds of sentient beings, The last great assembly will last for two hundred billion years. As for the assembly that was spoken of, it liberated countless Shravakas (those who hear and practice the teachings), Like the number of Shravakas, the number of Bodhisattvas (those who aspire to Buddhahood) is also the same. After benefiting sentient beings, the Tathagata (another name for Buddha) will enter Nirvana, The true Dharma (Buddha's teachings) will remain in the world for hundreds of thousands of years. Within the full five hundred kalpas, this Bhikshu (a fully ordained Buddhist monk) will become a Buddha, In each of those kalpas, a thousand Tathagatas will appear. All those who have wisdom, should contemplate the Dharma water pouring down, They should generate courageous minds, and practice the righteous principles of extensive learning (studying the Dharma widely). Stay away from unrighteous principles, always practice the righteous Dharma, One should cultivate extensive learning, and thereby wisdom will grow. The four fundamental Dharma meanings (giving, keeping precepts, patience, diligence), save all Bodhisattvas, Giving, keeping precepts, hearing the Dharma, and letting go, are the virtuous path to Bodhi (enlightenment). For the sake of sentient beings, he speaks this Dharma, the most supreme and unsurpassed vehicle (teaching), He expounds the Shravaka path, skillfully cutting off all doubts. All those who come to ask questions, I now permit them all, One who can speak the profound and subtle Dharma, one who illuminates the world, is hard to encounter.

At that time, Kumara Sela, son of Kimpila (a person's name), upon hearing the Buddha's prophecy in front of the Buddha, rejoiced and was elated, feeling unprecedented joy, and thought: 'Now the World Honored One will go to Mount Gridhrakuta (Vulture Peak Mountain), I should again plant a few good roots at the Tathagata's place.' Thinking this, he told the crowd: 'You should know that the Tathagata will go from the great city of Rajagriha (city name) to Mount Gridhrakuta, you should generate courageous minds, and do your best to prepare all kinds of offerings.' At that time, Sela and his officials, from the city of Rajagriha to the road in between Mount Gridhrakuta, removed weeds, filth, bricks, gravel, stumps, and poisonous thorns, making the road extremely clean, like a mirror, and also sprinkled fragrant water on the ground, spread excellent clothes all over the middle of the road, and scattered precious flowers equal to the number of people.

燒妙堅香順路普熏，列樹幢幡懸諸寶蓋，于虛空中張施繒彩，條別間設羅布其上。又作種種天諸音樂，前後充滿。其路極廣盡一箭道，皆遍覆以水生諸花，所謂殟缽羅花、缽特摩花、拘貿陀花、奔荼利花。又以鴛鴦勝鳥間錯其花行列道側。于彼道上又以金縷繒彩而用敷之，上施七寶所成殊妙等網遍覆于道。時彼世羅，于佛由路作如是等大莊嚴已，自化其身極令姝大，與諸官屬歡喜踴悅，倍生欣慶發諸勝心，所謂暢適心、調善心、柔軟心、清凈心、離蓋心、充美心、歸依佛心歸依法心歸依眾心、不動菩提心、不退轉心、無等心、無等等心、超過一切三界心、於一切眾生起大慈心起大悲心起大喜心起大舍心、起一切佛法器心、堅心固心、不可壞心、不朽敗心、舍離聲聞獨覺地心、成立一切菩薩地心。彼住如是諸勝心已，往如來所頂禮佛足，右繞三匝卻住一面，合掌向佛而說頌曰：

「我已為世依，　　辦無上供養，　佛為世間尊，　　演最上法者。　十力皆成就，　　安住諸無畏，　利益眾生事，　　如導師所作。　具相三十二，　　八十隨形好，　世怙猶如日，　　流光遍於世。　轉于妙法輪，　　最勝十二行，　宣佈深妙法，　　利益群生故。　顯示諸神變，　　如佛之儀式，　為多拘胝眾，　

【現代漢語翻譯】現代漢語譯本燃起美妙的堅固香，使其香氣順著道路普遍散發，排列樹木，懸掛幢幡和各種寶蓋，在虛空中張掛絲綢綵帶，條條分開，交錯佈置在上方。又演奏各種天上的音樂，前後充滿道路。道路極其寬廣，足有一箭之地，全部覆蓋著水生的各種花朵，即所謂的殟缽羅花（青蓮花）、缽特摩花（紅蓮花）、拘貿陀花（白蓮花）、奔荼利花（大白蓮花）。又用鴛鴦等美麗的鳥兒穿插在花朵的行列中，排列在道路兩側。在那道路上，又用金線絲綢鋪設，上面施加七寶製成的精美羅網，遍佈道路。當時，世羅（國王名），為佛陀所行之路做了如此盛大的莊嚴佈置后，自己變化身體，變得極其美好高大，與各位官員屬下歡喜踴躍，更加生出欣喜慶賀之心，發起各種殊勝的心，即：暢適心、調善心、柔軟心、清凈心、離蓋心、充美心、歸依佛心、歸依法心、歸依僧心、不動菩提心、不退轉心、無等心、無等等心、超越一切三界的心、對一切眾生生起大慈心、生起大悲心、生起大喜心、生起大舍心、生起一切佛法之器的心、堅固的心、不可破壞的心、不朽敗的心、舍離聲聞獨覺地的心、成就一切菩薩地的心。他安住于這些殊勝的心之後，前往如來所在之處，頂禮佛足，右繞三匝，退到一旁站立，合掌向佛，並說頌道：『我已為世間所依，　　備辦無上的供養，佛是世間最尊貴的，　　演說最上乘佛法的人。十力都已成就，　　安住于各種無畏，利益眾生的事業，　　如同導師所做的那樣。具足三十二種大丈夫相，　　八十種隨形好，世間的依靠猶如太陽，　　光芒遍照世間。轉動微妙的法輪，　　最殊勝的十二行，宣說深奧微妙的佛法，　　爲了利益眾生。顯示各種神通變化，　　如同佛陀的儀式，爲了無數的眾生，』

【English Translation】 English version Burning wonderful, firm incense, letting its fragrance spread widely along the road, arranging trees, hanging banners and various jeweled canopies, stretching silk ribbons in the empty space, separately arranged and interspersed above. Also making various heavenly music, filling the road from front to back. The road was extremely wide, a full arrow's distance, all covered with various aquatic flowers, namely the utpala (blue lotus), padma (red lotus), kumuda (white lotus), and pundarika (great white lotus) flowers. Also, using mandarin ducks and other beautiful birds interspersed among the rows of flowers, arranged on both sides of the road. On that road, also spreading gold-threaded silk, and above it, placing exquisite nets made of seven treasures, covering the road entirely. At that time, King Sela, having made such grand and magnificent arrangements for the path of the Buddha, transformed his own body, making it extremely beautiful and tall, and with all his officials and subordinates, rejoiced and were delighted, further generating feelings of joy and celebration, and initiating various superior minds, namely: a comfortable mind, a well-regulated mind, a gentle mind, a pure mind, a mind free from hindrances, a fulfilling mind, a mind of refuge in the Buddha, a mind of refuge in the Dharma, a mind of refuge in the Sangha, an unmoving Bodhi mind, a non-regressing mind, an unequaled mind, an incomparable mind, a mind that transcends all three realms, a mind of great compassion towards all beings, a mind of great pity, a mind of great joy, a mind of great equanimity, a mind that is a vessel for all Buddhist teachings, a firm mind, an indestructible mind, an imperishable mind, a mind that abandons the grounds of Sravakas and Pratyekabuddhas, and a mind that establishes all Bodhisattva grounds. Having dwelt in these superior minds, he went to where the Tathagata was, bowed at the Buddha's feet, circumambulated three times to the right, and stood aside, joining his palms towards the Buddha, and spoke in verse: 'I have become the refuge of the world, having prepared the supreme offerings, The Buddha is the most honored in the world, the one who expounds the supreme Dharma. Having accomplished the ten powers, dwelling in all fearlessness, The work of benefiting sentient beings, is like what a guide does. Possessing the thirty-two marks of a great man, and the eighty minor marks, The refuge of the world is like the sun, its light shines throughout the world. Turning the wonderful Dharma wheel, the most supreme twelve aspects, Proclaiming the profound and subtle Dharma, for the benefit of sentient beings. Displaying various miraculous transformations, like the rituals of the Buddha, For the sake of countless beings.'

作諸利益事。　未來諸大雄，　　祐世間如日，　宣揚彼聖法，　　悟成無上智。　為舍為救拔，　　為道為歸趣，　為諸生盲眾，　　導之施慧眼。　五趣眾生類，　　我當作依怙，　解脫諸苦聚，　　如先佛所離。　我為兩足尊，　　天中天日月，　天帝那伽眾，　　阿素洛奉敬。　所設諸供具，　　世無有等者，　我作上妙業，　　無有相似者。　如法主世尊，　　具足三十二，　上微妙福相，　　世無與等者。」

爾時世尊為金毗羅子世羅而說頌曰：

「諸供大師者，　　為最上法因，　彼有情中勝，　　菩提不難得。　供養照世間，　　光性世依怙，　諸天龍及人，　　所應供養者。　悟上妙菩提，　　坐最勝道樹，　摧伏諸惡魔，　　為眾生說法。」

爾時世尊，與無量百千天、龍、藥叉、羅剎、健達縛、緊捺洛、牟呼洛伽、人與非人，復有無量百千那庾多拘胝諸眾生等前後圍繞，佛于其中最居眾首。以如來大威德故、大神通故、大宗勢故、種種自在大變化故，放大光明震動大地，雨大蓮花滿虛空中，鼓于百千那庾多拘胝天諸伎樂。時諸大眾嘆未曾有，既睹神變倍加恭敬。爾時如來足步蓮花大如車輪，隨莊嚴道往鷲峰山王。既到彼已，告長老阿難陀

【現代漢語翻譯】現代漢語譯本做種種利益眾生的事情。未來諸位大雄（指佛陀），像太陽一樣照耀世間，宣揚他們所證悟的聖法，最終覺悟成就無上智慧。爲了捨棄煩惱，爲了救拔眾生，爲了指引正道，爲了提供歸宿，爲了那些像盲人一樣的眾生，引導他們並給予智慧之眼。五道（指地獄、餓鬼、畜生、人、天）的眾生，我將成為他們的依靠，讓他們解脫一切痛苦，就像過去的佛陀所做的那樣。我將成為兩足（指人）中最尊貴的，天界中的太陽和月亮，天帝、龍族以及阿修羅都會敬奉我。我所提供的供養，世間沒有任何東西可以與之相比，我所做的善業，也是無與倫比的。就像佛陀，法的主宰，具足三十二種殊勝的相好，這些微妙的福德之相，世間沒有任何東西可以與之相比。」

那時，世尊為金毗羅子（Kingbila's son）世羅（Sela）說了偈頌：

『供養大師（指佛陀）的人，是獲得最上乘佛法的因緣，他們是眾生中最殊勝的，證得菩提（bodhi，覺悟）並不困難。供養照耀世間，具有光明本性的世間依怙（指佛陀），是諸天、龍以及人類都應該供養的。覺悟最上乘的菩提，坐在最殊勝的菩提樹下，摧伏一切惡魔，為眾生宣說佛法。』

那時，世尊被無量百千的天人、龍、藥叉（yaksha，一種守護神）、羅剎（rakshasa，一種惡鬼）、健達縛（gandharva，一種天神）、緊捺洛（kinnara，一種半人半獸的天神）、牟呼洛伽（mahoraga，一種大蟒神）、人類以及非人類等無量百千那庾多拘胝（nayuta koti，數量單位）的眾生前後圍繞，佛陀在他們之中處於最尊貴的位置。由於如來（tathagata，佛陀的稱號）的大威德力、大神通力、大宗勢力以及種種自在變化的能力，佛陀放出大光明，震動大地，天空中降下大蓮花，同時響起百千那庾多拘胝天界的各種樂器。當時，大眾讚歎從未見過如此景象，看到神變后更加恭敬。那時，如來腳踏蓮花，蓮花大如車輪，沿著莊嚴的道路前往鷲峰山王。到達那裡后，佛陀告訴長老阿難陀（Ananda）

【English Translation】 English version Performing various beneficial deeds. The future great heroes (referring to Buddhas), illuminating the world like the sun, Will proclaim the sacred Dharma they have realized, ultimately awakening to supreme wisdom. For the sake of abandoning afflictions, for the sake of saving beings, for the sake of guiding to the right path, for the sake of providing refuge, For those beings who are like the blind, guiding them and giving them the eyes of wisdom. The beings of the five realms (referring to hell, hungry ghosts, animals, humans, and gods), I will become their refuge, Letting them be liberated from all suffering, just as the Buddhas of the past have done. I will become the most honored among the two-legged (referring to humans), the sun and moon in the heavens, The heavenly emperors, dragons, and asuras will all revere me. The offerings I provide, there is nothing in the world that can compare to them, The virtuous deeds I perform are also unparalleled. Like the Buddha, the master of the Dharma, possessing the thirty-two auspicious marks, These subtle marks of merit, there is nothing in the world that can compare to them.」

At that time, the World Honored One spoke the following verses for Sela, the son of Kingbila:

『Those who make offerings to the great master (referring to the Buddha), are the cause for obtaining the supreme Dharma, They are the most excellent among beings, and attaining Bodhi (enlightenment) is not difficult. Making offerings to the one who illuminates the world, the refuge of the world with the nature of light (referring to the Buddha), Is what gods, dragons, and humans should all make offerings to. Awakening to the supreme Bodhi, sitting under the most excellent Bodhi tree, Subduing all evil demons, and proclaiming the Dharma for all beings.』

At that time, the World Honored One was surrounded by countless hundreds of thousands of gods, dragons, yakshas (a type of guardian spirit), rakshasas (a type of demon), gandharvas (a type of celestial being), kinnaras (a type of half-human, half-animal celestial being), mahoragas (a type of great serpent god), humans, and non-humans, as well as countless hundreds of thousands of nayuta kotis (a unit of number) of beings, with the Buddha being in the most honored position among them. Due to the Tathagata's (a title of the Buddha) great power, great spiritual power, great authority, and various free and transformative abilities, the Buddha emitted great light, shook the earth, large lotuses fell from the sky, and at the same time, hundreds of thousands of nayuta kotis of celestial musical instruments sounded. At that time, the masses praised that they had never seen such a sight, and after seeing the divine transformation, they became even more respectful. At that time, the Tathagata stepped on lotuses, with each lotus as large as a chariot wheel, and followed the adorned path towards Vulture Peak Mountain. After arriving there, the Buddha told the elder Ananda.

曰：「汝為如來敷置勝座，所謂最上之座、法座、微妙座、勝過一切三界座、尊勝座、佛座、如來之座，我當於此坐，為欲利益一切眾生故，說大乘菩薩行所依經，名微妙吉祥大菩薩藏。此經能令一切眾生疑山崩墮，此經能令一切眾生疑網斷絕，此經能令一切眾生疑根不生，此大乘經利益安樂諸眾生故，哀愍大眾及諸天人，是故如來方為開闡。」

爾時長老阿難陀，如佛所教敷施法座。時彼眾中有六十八拘胝天子，各舍上衣，為如來故敷法座上。佛于其上如常敷座，顧諸天子而說頌曰：

「諸天敷衣服，　　最勝上微妙，　救世大導師，　　安處此法座。　到諸法彼岸，　　如來升座已，　大地六種動，　　令眾皆歡喜。　放光照佛土，　　並耀諸山王，　世尊現神通，　　濟度樂法者。　諸天龍及人，　　鳩槃荼餓鬼，　布怛那等眾，　　互相見無障。　百千那庾多，　　拘胝諸天等，　睹佛放光明，　　此時甚難遇。　頻毗娑羅王，　　諸大臣圍繞，　來詣世依怙，　　最勝如來所。　佛知天龍人，　　大眾皆坐已，　為利諸眾生，　　顧視於四方。　告諸有疑者，　　當問兩足尊，　我將導世間，　　善斷諸疑網。」

爾時三千大千世界所有眾生，為聽法者皆來

【現代漢語翻譯】現代漢語譯本：佛說：『你為如來鋪設殊勝的座位，這座位被稱為最上的座位、法座、微妙的座位、勝過一切三界的座位、尊勝的座位、佛的座位、如來的座位。我將坐於此座，爲了利益一切眾生，宣說大乘菩薩行所依據的經典，名為《微妙吉祥大菩薩藏》。此經能使一切眾生的疑惑之山崩塌，此經能使一切眾生的疑惑之網斷絕，此經能使一切眾生的疑惑之根不再生起。這部大乘經典爲了利益安樂一切眾生，憐憫大眾以及諸天人，所以如來才要開示闡明。』當時，長老阿難陀（Ananda），按照佛的教導鋪設了法座。那時，在場的眾生中有六十八拘胝（koti，印度數字單位，千萬）天子，各自捨棄身上的上衣，為如來鋪在法座上。佛在上面像往常一樣鋪好座位，看著諸天子，說了偈頌：『諸天鋪設的衣服，是最殊勝微妙的，救世的大導師，安坐在法座之上。到達諸法彼岸，如來升座之後，大地發生六種震動，令眾生都歡喜。佛光照耀佛土，也照耀著諸山王，世尊顯現神通，救度喜愛佛法的人。諸天、龍以及人，鳩槃荼（Kumbhanda，一種鬼神）、餓鬼，布怛那（Putana，一種女鬼）等眾，互相看見沒有障礙。百千那庾多（nayuta，印度數字單位，百萬）拘胝（koti，印度數字單位，千萬）諸天等，看到佛陀放出光明，此時非常難得遇到。頻毗娑羅王（Bimbisara），被諸大臣圍繞著，來到世間的依怙，最殊勝的如來之處。佛知道天、龍、人，大眾都已坐好，爲了利益眾生，環顧四方。告訴那些有疑惑的人，應當向兩足尊（佛的尊稱）提問，我將引導世間，善巧地斷除一切疑惑之網。』當時，三千大千世界所有爲了聽法的眾生都來了。

【English Translation】 English version: The Buddha said, 'You should prepare an excellent seat for the Tathagata (如來, Thus Come One), which is called the supreme seat, the Dharma seat, the subtle seat, the seat that surpasses all three realms, the venerable seat, the Buddha's seat, and the Tathagata's seat. I will sit on this seat to benefit all sentient beings and expound the sutra based on the practice of the Mahayana Bodhisattvas, named 'The Subtle Auspicious Great Bodhisattva Treasury'. This sutra can cause the mountain of doubts of all sentient beings to collapse, this sutra can cut off the net of doubts of all sentient beings, and this sutra can prevent the roots of doubts from arising in all sentient beings. This Mahayana sutra is for the benefit and happiness of all sentient beings, out of compassion for the masses and all devas (天, gods) and humans, therefore, the Tathagata will reveal and explain it.' At that time, the elder Ananda (阿難陀), following the Buddha's instructions, prepared the Dharma seat. Then, among the assembly, there were sixty-eight kotis (拘胝, a unit of ten million in Indian numbering system) of devas, who each discarded their upper garments to spread them on the Dharma seat for the Tathagata. The Buddha sat upon it as usual, looked at the devas, and spoke in verses: 'The garments spread by the devas are the most supreme and subtle, the great guide who saves the world, sits upon this Dharma seat. Having reached the other shore of all dharmas, after the Tathagata ascended the seat, the earth shook in six ways, causing all beings to rejoice. The Buddha's light illuminates the Buddha lands, and also shines upon the kings of mountains, the World Honored One manifests his spiritual powers, saving those who love the Dharma. Devas, dragons, and humans, Kumbhandas (鳩槃荼, a type of demon), hungry ghosts, Putanas (布怛那, a type of female demon), and other beings, can see each other without obstruction. Hundreds of thousands of nayutas (那庾多, a unit of one million in Indian numbering system) of kotis (拘胝, a unit of ten million in Indian numbering system) of devas, seeing the Buddha emit light, this is a very rare occasion. King Bimbisara (頻毗娑羅王), surrounded by his ministers, came to the refuge of the world, the most supreme Tathagata. The Buddha, knowing that the devas, dragons, and humans, and the assembly were all seated, looked around in all directions to benefit all sentient beings. He told those who had doubts, that they should ask the Two-Footed Honored One (a title for the Buddha), I will guide the world, and skillfully cut off all nets of doubt.' At that time, all the sentient beings in the three thousand great thousand worlds who wished to hear the Dharma came.

集會。既聞如來說是法已，為聞法故靜息外緣，心住一境攝念而住。爾時世尊告長老大目揵連：「汝今當知，有誰苾芻住在遠處未來會坐，當召令集。」

時長老大迦葉在大雪山南面而住，大目揵連憶念知已，以神通力往彼白言：「如來今者在鷲峰山，于大眾前為諸天魔梵、沙門婆羅門、天人阿素洛等，當說妙法。正待仁者可共往彼，勿令我等於法障礙。」時大迦葉語大目揵連言：「汝且前往，吾尋后至。」作是語已，時大迦葉不起于座，化神通力入王舍城，將從四部導眾而行，往鷲峰山頂禮佛足，于大眾中對於佛前不遠而坐。

時大目揵連睹斯化已，以神通力來至佛所，乃見迦葉先已處座。白迦葉言：「尊者！成就速疾大神通分，乃能不起本座現斯神化。」大迦葉言：「世尊說汝神通第一。吾今微現，未可涉言。」

試驗菩薩品第三

爾時長老舍利子即從座起，以郁多羅僧覆左肩上，偏袒右肩以右膝輪而置於地，向佛合掌恭敬而住，白佛言：「世尊！我今欲有少問，唯愿如來、應、正遍知哀愍聽許為我解說。」

佛告長老舍利子言：「恣汝所問。如來今者當爲解說，令汝心喜。」

舍利子白佛言：「世尊！菩薩摩訶薩成就幾法，身業無失、語業無失、意業無失？成就幾法，身

【現代漢語翻譯】現代漢語譯本：當他們聽聞如來宣說此法后，爲了聽聞佛法，便靜止外在的紛擾，心專注於一境，攝持念頭而安住。那時，世尊告訴長老大目犍連：『你現在應當知道，有哪些比丘住在遠處，未來會來參加集會，應當召集他們前來。』當時，長老大迦葉住在雪山南面，大目犍連憶念到他后，以神通力前往那裡，告訴他說：『如來現在在鷲峰山，于大眾面前為諸天、魔、梵、沙門、婆羅門、天人、阿修羅等，將要宣說微妙的佛法。正等待您一同前往，不要讓我們在佛法上有所障礙。』當時，大迦葉告訴大目犍連說：『你先去吧，我隨後就到。』說完這話后，大迦葉沒有起身，運用神通力進入王舍城，帶領四部弟子，前往鷲峰山頂禮佛足，在大眾中在佛前不遠處坐下。當時，大目犍連看到這種變化后，以神通力來到佛所，卻看到迦葉已經先在那裡坐著了。他告訴迦葉說：『尊者！您成就瞭如此迅速的大神通，竟然能不起身就展現這樣的神變。』大迦葉說：『世尊說你的神通第一。我今天只是稍微顯現一下，不值得一提。』試驗菩薩品第三當時，長老舍利子即從座位上站起來，用郁多羅僧（一種僧衣）覆蓋左肩，袒露右肩，右膝著地，向佛合掌恭敬而立，對佛說：『世尊！我現在想請問一些問題，希望如來、應供、正遍知慈悲允許，為我解說。』佛告訴長老舍利子說：『你儘管問吧。如來現在會為你解說，讓你心生歡喜。』舍利子對佛說：『世尊！菩薩摩訶薩成就多少種法，才能身業無過失、語業無過失、意業無過失？成就多少種法，才能身

【English Translation】 English version: Having heard the Tathagata speak this Dharma, they quieted their external distractions in order to hear the Dharma, focused their minds on one point, and dwelt with their thoughts collected. At that time, the World Honored One said to the elder Mahāmaudgalyāyana: 'You should now know, which Bhikshus are dwelling far away and will come to the assembly in the future, you should summon them to come.' At that time, the elder Mahākāśyapa was dwelling on the south side of the Snow Mountains. Mahāmaudgalyāyana, remembering him, went there by his supernatural power and said to him: 'The Tathagata is now on Vulture Peak Mountain, in front of the assembly, about to speak the wonderful Dharma to the Devas, Maras, Brahmas, Shramanas, Brahmanas, Devas, Asuras, and others. He is waiting for you to go together, so that we may not be hindered in the Dharma.' At that time, Mahākāśyapa said to Mahāmaudgalyāyana: 'You go first, I will follow soon.' After saying this, Mahākāśyapa did not rise from his seat, but used his supernatural power to enter the city of Rājagṛha, leading the fourfold assembly, and went to the top of Vulture Peak Mountain, bowed at the feet of the Buddha, and sat down not far from the Buddha in the assembly. At that time, Mahāmaudgalyāyana, seeing this transformation, came to the Buddha by his supernatural power, only to see that Kāśyapa was already sitting there. He said to Kāśyapa: 'Venerable one! You have achieved such swift great supernatural powers, that you can manifest such a transformation without rising from your seat.' Mahākāśyapa said: 'The World Honored One said that your supernatural powers are the foremost. I have only manifested a little today, it is not worth mentioning.' Chapter Three: Testing the Bodhisattvas At that time, the elder Śāriputra immediately rose from his seat, covered his left shoulder with his Uttarasanga (a type of monastic robe), bared his right shoulder, placed his right knee on the ground, and stood with his palms together, respectfully facing the Buddha, and said to the Buddha: 'World Honored One! I now wish to ask a few questions, I hope that the Tathagata, the Arhat, the Samyaksaṃbuddha, will compassionately allow and explain them for me.' The Buddha said to the elder Śāriputra: 'Ask whatever you wish. The Tathagata will now explain it for you, so that your heart may be joyful.' Śāriputra said to the Buddha: 'World Honored One! How many Dharmas does a Bodhisattva Mahāsattva achieve, so that his bodily actions are without fault, his verbal actions are without fault, and his mental actions are without fault? How many Dharmas does he achieve, so that his bodily

業清凈、語業清凈、意業清凈？成就幾法，身業不動、語業不動、意業不動，不為天魔及魔軍眾之所嬈轉，從初發一切智心修行正行，地地增勝善巧方便，為一切眾生作勝導師，為普導師、為大照炬、為大梯隥、為橋為船、為濟度者、為彼岸者、為舍為救、為歸為趣，而能不捨一切智心？」

爾時舍利子欲重宣此義，以頌問曰：

「菩薩何等義，　　能住大菩提？　何名德及法，　　由此悟無上？　又行何等行，　　利益諸眾生？　修習何法已，　　成佛人中勝？　云何伏惡魔，　　住最勝菩提，　震動拘胝土，　　悟無上正覺？　菩薩者何義？　　如是句云何？　云何為菩提，　　及無上佛法？　云何行世間，　　利益群生類，　不染如蓮花，　　解脫拘胝眾？　云何為天龍，　　非人等供養？　我諸所請問，　　慈悲願為說。」

爾時佛告長老舍利子：「善哉善哉！吾今當爲分別解說。舍利子！菩薩摩訶薩成就一法，則能攝受汝所問法，及余無量無邊佛法。何者一法？謂菩提心及備信欲。舍利子！是名菩薩摩訶薩成就一法則能攝受無邊佛法。」

舍利子白佛言：「世尊！何等名為信欲具足？復以何義名菩提心？」

佛告舍利子：「信欲具足者，是謂堅實不可壞

【現代漢語翻譯】現代漢語譯本身業清凈、語業清凈、意業清凈，成就哪些法，才能使身業不動、語業不動、意業不動，不被天魔（指欲界之魔）及其魔軍眾所擾亂，從最初發起一切智心（指求得佛陀的智慧）修行正道，在各個階段不斷增進善巧方便，為一切眾生作殊勝的導師，成為普遍的導師、偉大的明燈、偉大的階梯、橋樑、船隻、救度者、彼岸的引導者、庇護所、救助者、歸宿和目標，並且能夠不捨棄一切智心呢？當時，舍利子（佛陀的十大弟子之一，以智慧著稱）爲了再次闡明這個道理，用偈頌提問道：『菩薩（指追求覺悟的修行者）是基於何種意義，才能安住于偉大的菩提（指覺悟的智慧）？什麼叫做功德和法，能由此領悟無上智慧？又修行何種行為，才能利益一切眾生？修習什麼法之後，才能成就佛陀，成為人中最殊勝者？如何降伏惡魔，安住于最殊勝的菩提，震動無數國土，領悟無上正覺（指佛陀的覺悟）？菩薩的意義是什麼？這些語句又是什麼意思？什麼是菩提，以及無上的佛法？如何在世間修行，利益眾生，像蓮花一樣不被污染，解脫無數眾生？如何才能被天龍（指天上的龍族）和非人等供養？我所提出的這些問題，希望您能慈悲地為我解答。』這時，佛陀告訴長老舍利子：『很好，很好！我現在將為你們分別解釋。舍利子！菩薩摩訶薩（指偉大的菩薩）成就一種法，就能攝受你所問的法，以及其他無量無邊的佛法。這一個法是什麼呢？就是菩提心（指追求覺悟的心）和具足的信欲（指堅定的信心和願望）。舍利子！這就是菩薩摩訶薩成就一個法就能攝受無邊佛法。』舍利子對佛說：『世尊！什麼叫做信欲具足？又是什麼意思叫做菩提心？』佛陀告訴舍利子：『信欲具足，是指堅固不可動搖的信心和願望。

【English Translation】 English version With what purity of bodily karma, purity of verbal karma, and purity of mental karma, and by accomplishing which dharmas, can one's bodily karma be unmoving, verbal karma be unmoving, and mental karma be unmoving, not being disturbed or swayed by heavenly demons (referring to demons of the desire realm) and their demonic armies, from the initial arising of the mind of all-knowing wisdom (referring to seeking the wisdom of the Buddha) practicing the right path, in each stage continuously increasing skillful means, becoming a supreme guide for all sentient beings, becoming a universal guide, a great torch, a great ladder, a bridge, a boat, a deliverer, a guide to the other shore, a refuge, a savior, a home, and a destination, and being able to not abandon the mind of all-knowing wisdom? At that time, Shariputra (one of the ten great disciples of the Buddha, known for his wisdom), wishing to further clarify this meaning, asked in verse: 'Based on what meaning does a Bodhisattva (referring to a practitioner seeking enlightenment) abide in great Bodhi (referring to the wisdom of enlightenment)?' 'What are called merit and dharma, by which one realizes the unsurpassed wisdom?' 'And what kind of practice does one engage in to benefit all sentient beings?' 'Having cultivated what dharma, does one become a Buddha, the most supreme among humans?' 'How does one subdue evil demons, abide in the most supreme Bodhi,' 'Shake countless lands, and realize unsurpassed perfect enlightenment (referring to the enlightenment of the Buddha)?' 'What is the meaning of a Bodhisattva? What do these statements mean?' 'What is Bodhi, and the unsurpassed Buddha Dharma?' 'How does one practice in the world, benefit all living beings,' 'Remain unblemished like a lotus flower, and liberate countless beings?' 'How is one worshipped by gods, dragons (referring to the dragon race in the heavens), and non-humans?' 'I ask these questions, may you compassionately explain them to me.' At that time, the Buddha told the elder Shariputra: 'Excellent, excellent! I will now explain this to you in detail. Shariputra! A Bodhisattva Mahasattva (referring to a great Bodhisattva) who accomplishes one dharma can encompass the dharmas you have asked about, as well as countless other Buddha dharmas. What is this one dharma? It is the Bodhi mind (referring to the mind seeking enlightenment) and complete faith and desire (referring to firm faith and aspiration). Shariputra! This is how a Bodhisattva Mahasattva who accomplishes one dharma can encompass boundless Buddha dharmas.' Shariputra said to the Buddha: 'World Honored One! What is meant by complete faith and desire? And what is the meaning of the Bodhi mind?' The Buddha told Shariputra: 'Complete faith and desire means firm and unshakeable faith and aspiration.'

故，是謂牢固不可動故。言不動者無蹶失故，無蹶失者能善住故，能善住者不退轉故，不退轉者觀眾生故，觀眾生者大悲根本故，大悲根本者不疲倦故，不疲惓者成熟眾生故，成熟眾生者善知自樂故，善知自樂者無希望故，無希望者不染資具故，不染資具者為眾生依故，為眾生依者觀待下劣眾生故，觀待下劣眾生者為救濟故，為救濟者為歸趣故，為歸趣者不卒暴故，不卒暴者善觀察故，善觀察者無怨嫌故，無怨嫌者善調信欲故，善調信欲者無所存故，無所存者善清凈故，善清凈者妙鮮白故，妙鮮白者內離垢故，內離垢者外善清凈故。舍利子！如是堅實難壞，乃至內離於垢外善清凈者，是名信欲具足也。」

佛復告舍利子：「菩提心者何相何貌？舍利子！菩提心者無有過失，不為一切煩惱之所染故。菩提心者相續不絕，不為余乘中所證故。菩提心者堅固難動，不為異論所牽奪故。菩提心者不可破壞，一切天魔不傾敗故。菩提心者常恒不變，善根資糧所積集故。菩提心者不可搖動，必能獨證諸佛法故。菩提心者妙善安住，于菩薩地善安住故。菩提心者無有間斷，不為余法所對治故。菩提心者譬如金剛，善能穿徹佛深法故。菩提心者勝善平等，于諸眾生種種欲解無不等故。菩提心者最勝清凈，性不染故。菩提心者無有

【現代漢語翻譯】現代漢語譯本：因此，這被稱為牢固不可動搖。說不動搖是因為沒有跌倒失誤，沒有跌倒失誤是因為能夠安住，能夠安住是因為不退轉，不退轉是因為觀察眾生，觀察眾生是因為大悲的根本，大悲的根本是因為不疲倦，不疲倦是因為成熟眾生，成熟眾生是因為善於瞭解自己的快樂，善於瞭解自己的快樂是因為沒有希望，沒有希望是因為不貪染資具，不貪染資具是因為成為眾生的依靠，成為眾生的依靠是因為關照下劣的眾生，關照下劣的眾生是爲了救濟，爲了救濟是爲了歸宿，爲了歸宿是因為不倉促暴躁，不倉促暴躁是因為善於觀察，善於觀察是因為沒有怨恨嫌隙，沒有怨恨嫌隙是因為善於調和信欲，善於調和信欲是因為沒有執著，沒有執著是因為善於清凈，善於清凈是因為美妙鮮白，美妙鮮白是因為內心遠離垢染，內心遠離垢染是因為外在善於清凈。舍利子（Śāriputra，佛陀的十大弟子之一）！像這樣堅實難以破壞，乃至內心遠離垢染外在善於清凈，這叫做信欲具足。佛陀又告訴舍利子：『菩提心（bodhicitta，覺悟之心）是什麼樣的相貌？』舍利子！菩提心沒有過失，不被一切煩惱所染污。菩提心相續不斷，不被其他乘（yāna，佛教的修行方式）所證得。菩提心堅固難以動搖，不被其他異論所牽引奪走。菩提心不可破壞，一切天魔（deva-māra，阻礙修行的魔）不能使其傾覆失敗。菩提心常恒不變，是善根資糧所積聚的。菩提心不可動搖，必定能夠獨自證得諸佛的法。菩提心美妙安住，在菩薩地（bodhisattvabhūmi，菩薩修行的階段）善於安住。菩提心沒有間斷，不被其他法所對治。菩提心譬如金剛，能夠穿透佛陀深奧的法。菩提心殊勝平等，對於眾生種種的慾望和理解沒有不平等的。菩提心最勝清凈，本性不被染污。菩提心沒有

【English Translation】 English version: Therefore, it is called firm and immovable. Immovable means without falling or error; without falling or error means being able to abide well; being able to abide well means not regressing; not regressing means observing sentient beings; observing sentient beings means the root of great compassion; the root of great compassion means not being weary; not being weary means maturing sentient beings; maturing sentient beings means being good at knowing one's own joy; being good at knowing one's own joy means having no hope; having no hope means not being attached to resources; not being attached to resources means being a refuge for sentient beings; being a refuge for sentient beings means regarding inferior sentient beings; regarding inferior sentient beings means for the sake of salvation; for the sake of salvation means for the sake of refuge; for the sake of refuge means not being hasty or rash; not being hasty or rash means being good at observing; being good at observing means having no resentment or dislike; having no resentment or dislike means being good at harmonizing faith and desire; being good at harmonizing faith and desire means having no attachment; having no attachment means being good at purifying; being good at purifying means being wonderfully pure and bright; being wonderfully pure and bright means being inwardly free from defilement; being inwardly free from defilement means being outwardly well-purified. Śāriputra! Such firmness and indestructibility, even to being inwardly free from defilement and outwardly well-purified, is called the fulfillment of faith and desire. The Buddha then said to Śāriputra: 'What is the appearance and form of the bodhicitta (the mind of enlightenment)?' Śāriputra! The bodhicitta has no faults, and is not defiled by all afflictions. The bodhicitta is continuous and uninterrupted, and is not attained by other yānas (vehicles or paths of practice). The bodhicitta is firm and difficult to move, and is not taken away by other heterodox views. The bodhicitta is indestructible, and all deva-māras (demons) cannot overthrow it. The bodhicitta is constant and unchanging, and is accumulated by the roots of virtue and resources. The bodhicitta is immovable, and will surely be able to independently realize the Dharma of all Buddhas. The bodhicitta is wonderfully abiding, and is well-abiding in the bodhisattva bhūmis (stages of a bodhisattva's path). The bodhicitta has no interruption, and is not counteracted by other dharmas. The bodhicitta is like a vajra (diamond), and is able to penetrate the profound Dharma of the Buddha. The bodhicitta is supremely good and equal, and is not unequal in regard to the various desires and understandings of all sentient beings. The bodhicitta is most supremely pure, and its nature is not defiled. The bodhicitta has no

塵垢，發明慧故。菩提心者寬博無礙，含受一切眾生性故。菩提心者廣大無邊，如虛空故。菩提心者無有障礙，令無礙智遍行一切無緣大悲不斷絕故。菩提心者應可親近，為諸智者所稱讚故。菩提心者猶如種子，能生一切諸佛法故。菩提心者為能建立，建立一切喜樂事故。菩提心者發生諸愿，由戒凈故。菩提心者難可摧滅，由住忍故。菩提心者不可制伏，由正勤故。菩提心者最極寂靜，由依一切大靜慮故。菩提心者無所匱乏，由慧資糧善圓滿故。複次舍利子！菩提心者即是如來尸羅蘊、三摩地蘊、般羅若蘊、解脫蘊、解脫智見蘊之根本也。又菩提心者，即是如來十力、四無所畏、十八不共佛法之根本也。」

舍利子言：「菩提心者，謂以此心用菩提為生體故，名菩提心。」

「如是舍利子！諸菩薩摩訶薩成就信欲菩提心故，是名菩提薩埵、是名廣大薩埵、是名極妙薩埵、是名勝出一切三界薩埵、是名身業無失語業無失意業無失、是名身業清凈語業清凈意業清凈、是名身業無動語業無動意業無動。菩薩摩訶薩以具如是諸業凈故，不為天魔及魔軍眾之所嬈轉，從初發一切智心修行正行，地地增勝善巧方便，不為一切世法所動，能為眾生作大導師、作勝導師、作普導師、為大照炬、為大梯隥、為橋為船、為濟度

【現代漢語翻譯】現代漢語譯本菩提心能去除塵垢，因為它能啓發智慧。菩提心寬廣無礙，因為它能包容一切眾生的本性。菩提心廣大無邊，如同虛空一般。菩提心沒有障礙，它能使無礙的智慧遍及一切，並且大悲之心永不間斷。菩提心應當親近，因為它受到所有智者的讚揚。菩提心猶如種子，能生長出一切諸佛的法。菩提心能夠建立，因為它能建立一切喜樂之事。菩提心能生髮各種願望，因為它以戒律清凈為基礎。菩提心難以摧毀，因為它安住于忍辱之中。菩提心不可制伏，因為它精進不懈。菩提心最為寂靜，因為它依止一切偉大的禪定。菩提心無所匱乏，因為它以智慧資糧圓滿。此外，舍利子（Śāriputra）！菩提心是如來（Tathāgata）戒蘊（Śīlaskandha）、定蘊（Samādhi-skandha）、慧蘊（Prajñāskandha）、解脫蘊（Vimukti-skandha）、解脫知見蘊（Vimukti-jñānadarśana-skandha）的根本。而且，菩提心也是如來十力（Daśabala）、四無所畏（Caturvaiśāradya）、十八不共佛法（Aṣṭādaśāveṇikabuddhadharma）的根本。」舍利子（Śāriputra）說：『菩提心，是指以菩提為生命本體的心，所以稱為菩提心。』『是的，舍利子（Śāriputra）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva）成就了信欲菩提心，所以被稱為菩提薩埵（Bodhisattva），被稱為廣大薩埵（Mahāsattva），被稱為極妙薩埵（Paramasattva），被稱為勝出一切三界（Trailokya）的薩埵（Sattva），被稱為身業無失、語業無失、意業無失，被稱為身業清凈、語業清凈、意業清凈，被稱為身業不動、語業不動、意業不動。菩薩摩訶薩（Bodhisattva-mahāsattva）因為具足這些清凈的業，所以不被天魔（Deva-māra）和魔軍眾所擾亂，從最初發一切智心修行正行，在各個階段都增進善巧方便，不被一切世俗之法所動搖，能夠為眾生作大導師、作勝導師、作普導師，成為大火炬、成為大階梯、成為橋樑、成為船隻、成為救度者。

【English Translation】 English version The Bodhi mind removes defilements because it illuminates wisdom. The Bodhi mind is broad and unobstructed because it encompasses the nature of all sentient beings. The Bodhi mind is vast and boundless, like space. The Bodhi mind has no obstacles, enabling unobstructed wisdom to pervade everything, and great compassion to be unceasing. The Bodhi mind should be approached because it is praised by all wise individuals. The Bodhi mind is like a seed, capable of generating all the teachings of the Buddhas. The Bodhi mind is capable of establishing, as it establishes all joyful events. The Bodhi mind gives rise to various aspirations because it is based on the purity of precepts. The Bodhi mind is difficult to destroy because it dwells in patience. The Bodhi mind cannot be subdued because it is diligent. The Bodhi mind is most tranquil because it relies on all great meditations. The Bodhi mind lacks nothing because it is perfected with the accumulation of wisdom. Furthermore, Śāriputra! The Bodhi mind is the root of the Tathāgata's (如來) Śīlaskandha (戒蘊), Samādhi-skandha (定蘊), Prajñāskandha (慧蘊), Vimukti-skandha (解脫蘊), and Vimukti-jñānadarśana-skandha (解脫知見蘊). Moreover, the Bodhi mind is also the root of the Tathāgata's Daśabala (十力), Caturvaiśāradya (四無所畏), and Aṣṭādaśāveṇikabuddhadharma (十八不共佛法)." Śāriputra said, 'The Bodhi mind is so named because it uses Bodhi as its life essence.' 'Indeed, Śāriputra! Those Bodhisattva-mahāsattvas (菩薩摩訶薩) who have achieved the Bodhi mind of faith and desire are called Bodhisattvas (菩提薩埵), Mahāsattvas (廣大薩埵), Paramasattvas (極妙薩埵), Sattvas (薩埵) who surpass all three realms (Trailokya), those whose bodily actions are without fault, whose verbal actions are without fault, whose mental actions are without fault, those whose bodily actions are pure, whose verbal actions are pure, whose mental actions are pure, those whose bodily actions are unmoving, whose verbal actions are unmoving, whose mental actions are unmoving. Because Bodhisattva-mahāsattvas (菩薩摩訶薩) possess such pure actions, they are not disturbed by Deva-māra (天魔) and the armies of Māra. From the initial arising of the mind for all-knowing wisdom, they cultivate right practice, increasing skillful means at each stage, and are not moved by any worldly dharmas. They can serve as great guides for sentient beings, as superior guides, as universal guides, as great torches, as great ladders, as bridges, as boats, and as saviors.'

者、為彼岸者、為舍為救、為歸為趣。舍利子！菩薩摩訶薩如是發一切智心故，魔及魔軍不能傾動。」

爾時佛告舍利子：「諸菩薩摩訶薩由具如是凈信欲故，發阿耨多羅三藐三菩提心已，心多凈信，樂睹賢聖、樂聞正法、樂不慳吝，開舒心手而行大施，欣樂大舍樂均普施。于諸眾生心無掛礙、心無穢濁、心無憒亂、心不間雜，于業業報深心奉敬無疑無慮，知黑白法果報不壞，乃至命難不起諸惡，永離殺生、不與取、邪淫行、妄語、乖離語、粗惡語、綺語、貪染、瞋恚、愚癡邪見。為斷如是不善業道，受持奉行十善業道，由具信故於諸沙門若婆羅門，正至正行具德具戒，其心純凈成調順法，具足多聞勤行咨問，修正作意調善寂靜，親近寂滅不起諍訟非不愛語，善知信欲非不善知，善法相應遠諸惡法，不掉不高性離躁動，性離粗言語無浮雜，守念正住心安妙定，善斷有本、不中毒箭、舍離重擔、超度疑慮。及以後有諸佛世尊、菩薩摩訶薩、聲聞獨覺，于如是等善知友所，如實覺已親覲敬仰奉事將遇。行者如是于善知友身行奉事，復以法施而攝受之，宣說妙法示教贊喜，所謂若行柁那得大財富、若行屍羅得生天樂、若好多聞獲得大慧、若修諸定便離繫縛。復為開顯種種微妙清凈勝法，此是佈施此佈施報，此是慳吝此

【現代漢語翻譯】現代漢語譯本：他們是彼岸的引導者，是捨棄的榜樣，是救護者，是歸宿，是目標。舍利子！菩薩摩訶薩因為這樣發起一切智慧的心，魔和魔軍都不能動搖他們。那時，佛告訴舍利子：『諸位菩薩摩訶薩因為具有這樣的清凈信心和願望，發起無上正等正覺之心后，心中充滿清凈的信心，喜歡見到賢聖，喜歡聽聞正法，喜歡不吝嗇，敞開心扉，伸出手來行大布施，歡喜大舍，樂於普遍施捨。對於一切眾生，心中沒有掛礙，沒有污穢，沒有混亂，沒有雜念，對於業和業報，內心深處恭敬奉行，沒有懷疑和顧慮，知道黑白法的果報不會壞滅，乃至面臨生命危險也不會做惡事，永遠遠離殺生、偷盜、邪淫、妄語、離間語、粗惡語、綺語、貪染、嗔恚、愚癡邪見。爲了斷除這些不善的業道，受持奉行十善業道，因為具有信心，對於那些沙門（出家修行者）或婆羅門（祭司），行為端正，具有德行和戒律，內心純凈，成就調順之法，具有廣博的知識，勤于請教，修正自己的意念，調伏身心，達到寂靜，親近寂滅，不生爭訟，不說不愛聽的話，善於瞭解信欲，不善於瞭解，與善法相應，遠離一切惡法，不輕浮，不高傲，性情不躁動，性情不粗暴，言語不浮誇，守住正念，心安住于微妙的禪定，善於斷除有漏的根本，不中毒箭（比喻不被煩惱所困），捨棄重擔（比喻捨棄煩惱），超越疑慮。以及未來世的諸佛世尊、菩薩摩訶薩、聲聞（聽聞佛法而修行的人）和獨覺（獨自覺悟的人），對於這些善知識，如實覺悟后，親近、敬仰、奉事、將要遇到。修行者這樣以身行奉事善知識，又以法佈施來攝受他們，宣說微妙的佛法，開示教導，讚歎歡喜，也就是說，如果行佈施，就能獲得大財富；如果行持戒律，就能獲得生天的快樂；如果廣聞佛法，就能獲得大智慧；如果修習禪定，就能脫離束縛。又為他們開顯種種微妙清凈殊勝的佛法，這是佈施，這是佈施的果報，這是慳吝，這是慳吝的果報。』

【English Translation】 English version: They are the guides to the other shore, the examples of renunciation, the protectors, the refuge, and the goal. Shariputra! Because Bodhisattva Mahasattvas generate such a mind of all-knowing wisdom, neither Mara nor his army can shake them. At that time, the Buddha told Shariputra: 'Because Bodhisattva Mahasattvas possess such pure faith and desire, after generating the mind of Anuttara-samyak-sambodhi, their minds are filled with pure faith, they delight in seeing the virtuous and noble, they delight in hearing the true Dharma, they delight in not being stingy, they open their hearts and extend their hands to perform great giving, they rejoice in great renunciation, and they are happy to give universally. Towards all sentient beings, their minds have no attachment, no defilement, no confusion, and no mixed thoughts. Regarding karma and its results, they deeply respect and practice them without doubt or worry, knowing that the results of black and white karma will not be destroyed. Even when facing life-threatening situations, they will not commit evil deeds, forever abandoning killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and ignorance and wrong views. In order to cut off these unwholesome paths of action, they uphold and practice the ten wholesome paths of action. Because they have faith, they respect those Shramanas (monastics) or Brahmins (priests) who are upright in conduct, possess virtue and precepts, whose minds are pure, who have achieved the Dharma of taming, who have vast knowledge, who diligently inquire, who correct their intentions, who tame their minds and bodies, who have attained tranquility, who are close to extinction, who do not engage in disputes, who do not speak unloving words, who are skilled in understanding faith and desire, who are not unskilled in understanding, who are in accordance with wholesome Dharma, who are far from all unwholesome Dharma, who are not frivolous, not arrogant, whose nature is not agitated, whose nature is not harsh, whose speech is not superficial, who maintain mindfulness, whose minds abide in wonderful samadhi, who are skilled in cutting off the root of existence, who are not poisoned by arrows (a metaphor for not being troubled by afflictions), who have abandoned heavy burdens (a metaphor for abandoning afflictions), and who have transcended doubts. And in future lives, they will encounter the Buddhas, World Honored Ones, Bodhisattva Mahasattvas, Shravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who awaken on their own). Towards these good friends, having truly awakened, they will approach, respect, serve, and encounter them. Practitioners thus serve good friends with their bodies, and also embrace them with Dharma giving, proclaiming the wonderful Dharma, teaching and guiding, and praising with joy. That is to say, if one practices giving, one will obtain great wealth; if one practices precepts, one will obtain the joy of being born in heaven; if one widely hears the Dharma, one will obtain great wisdom; if one cultivates samadhi, one will be liberated from bondage. Furthermore, they reveal various subtle, pure, and excellent Dharmas: this is giving, this is the result of giving, this is stinginess, this is the result of stinginess.'

慳吝報，此是尸羅此尸羅報，此是犯戒此犯戒報，此是忍辱此忍辱報，此是瞋恚此瞋恚報，此是正勤此正勤報，此是懈怠此懈怠報，此是靜慮此靜慮報，此是亂心此亂心報，此是智慧此智慧報，此是惡慧此惡慧報，此身妙行此身妙行報，此身惡行此身惡行報，此語妙行此語妙行報，此語惡行此語惡行報，此意妙行此意妙行報，此意惡行此意惡行報，此善此不善，此應作此不應作，此若作已感得長夜義利安樂，此若作已感得長夜非義非利非安樂果。

「舍利子！行者如是為諸善友宣說是法示教贊喜已，覺知堪任大法器者，即為開示甚深微妙空相應法，所謂空法、無相法、無愿法、無行法、無生法、無起法、無我法、無數取法、無壽命法、無眾生法。復為開示甚深緣起，所謂此有故彼有，此生故彼生。無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死愁嘆憂苦身心焦惱。如是種種生起純大苦聚。又此無故彼無，此滅故彼滅。謂無明滅故行滅，行滅故識滅，乃至生滅故老死滅，如是乃至純大苦聚滅。

「舍利子！又應為說，此中無有一法是有可得而可滅者。何以故？由彼諸法從因緣生，無有主宰、無有作者、無有受者，從因緣轉，又無一法流轉旋還亦

【現代漢語翻譯】現代漢語譯本：慳吝的果報是這樣，持戒的果報是這樣，犯戒的果報是這樣，忍辱的果報是這樣，嗔恚的果報是這樣，精進的果報是這樣，懈怠的果報是這樣，禪定的果報是這樣，散亂心的果報是這樣，智慧的果報是這樣，惡慧的果報是這樣，身行善的果報是這樣，身行惡的果報是這樣，語行善的果報是這樣，語行惡的果報是這樣，意行善的果報是這樣，意行惡的果報是這樣，這是善，這是不善，這是應該做的，這是不應該做的，如果做了這些，就會在漫長的黑夜裡獲得利益和安樂，如果做了那些，就會在漫長的黑夜裡獲得非利益、非安樂的果報。『舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！修行者這樣為善友宣說佛法，教導他們，讚歎他們的善行，當覺知到有人堪當大法器時，就為他們開示甚深微妙的空相應法，也就是所謂的空法、無相法、無愿法、無行法、無生法、無起法、無我法、無數取法、無壽命法、無眾生法。再為他們開示甚深的緣起法，也就是『此有故彼有，此生故彼生』。無明（Avidya，對真理的無知）緣行（Samskara，意志行為），行緣識（Vijnana，意識），識緣名色（Namarupa，精神和物質），名色緣六處（Sadayatana，六根），六處緣觸（Sparsha，感官接觸），觸緣受（Vedana，感受），受緣愛（Trsna，渴愛），愛緣取（Upadana，執取），取緣有（Bhava，存在），有緣生（Jati，出生），生緣老死愁嘆憂苦身心焦惱。這樣種種生起純粹巨大的苦聚。反之，『此無故彼無，此滅故彼滅』。也就是說，無明滅則行滅，行滅則識滅，乃至生滅則老死滅，這樣乃至純粹巨大的苦聚滅。『舍利子（Sariputra）！還應該為他們說，這裡沒有一法是真實存在而可以被消滅的。為什麼呢？因為這些法都是從因緣而生，沒有主宰者、沒有創造者、沒有承受者，只是隨著因緣而流轉，也沒有一法在流轉和返回。

【English Translation】 English version: Such is the retribution of stinginess, such is the retribution of keeping precepts, such is the retribution of breaking precepts, such is the retribution of patience, such is the retribution of anger, such is the retribution of diligence, such is the retribution of laziness, such is the retribution of meditation, such is the retribution of a scattered mind, such is the retribution of wisdom, such is the retribution of evil wisdom, such is the retribution of good bodily conduct, such is the retribution of evil bodily conduct, such is the retribution of good verbal conduct, such is the retribution of evil verbal conduct, such is the retribution of good mental conduct, such is the retribution of evil mental conduct, this is good, this is not good, this should be done, this should not be done, if these are done, one will obtain benefit and happiness in the long night, if those are done, one will obtain non-benefit, non-happiness as a result in the long night. 'Sariputra (one of the Buddha's ten principal disciples, known for his wisdom)! When a practitioner thus proclaims the Dharma to good friends, teaches them, and rejoices in their good deeds, and when he perceives someone who is capable of being a vessel for the great Dharma, he then reveals to them the profound and subtle Dharma of emptiness, which is the so-called Dharma of emptiness, the Dharma of no-sign, the Dharma of no-wish, the Dharma of no-action, the Dharma of no-birth, the Dharma of no-arising, the Dharma of no-self, the Dharma of no-taking, the Dharma of no-life, the Dharma of no-sentient beings. He further reveals to them the profound dependent origination, which is 'because this exists, that exists; because this arises, that arises.' Ignorance (Avidya) conditions volitional actions (Samskara), volitional actions condition consciousness (Vijnana), consciousness conditions name and form (Namarupa), name and form condition the six sense bases (Sadayatana), the six sense bases condition contact (Sparsha), contact conditions feeling (Vedana), feeling conditions craving (Trsna), craving conditions grasping (Upadana), grasping conditions becoming (Bhava), becoming conditions birth (Jati), birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. Thus, all kinds of pure great aggregates of suffering arise. Conversely, 'because this does not exist, that does not exist; because this ceases, that ceases.' That is, with the cessation of ignorance, volitional actions cease; with the cessation of volitional actions, consciousness ceases; and so on, until with the cessation of birth, old age and death cease, and thus the pure great aggregates of suffering cease. 'Sariputra! Furthermore, it should be explained to them that there is not a single dharma here that is truly existent and can be annihilated. Why? Because these dharmas arise from conditions, without a master, without a creator, without a receiver, they merely turn with conditions, and there is not a single dharma that flows and returns.'

無隨轉。由癡妄故假立三界，從煩惱苦之所流轉但假施設。行者如是如實觀察癡妄之時，無有一法能作余法。若於是中無有作者，作者不可得故，乃至無有一法流轉旋還，流轉旋還不可得故。舍利子！行者若聞如是甚深法已無疑無慮，善入諸法無掛礙性，是人不著於色、不著受想行識，不著眼色及以眼識、不著耳鼻舌身意法及以意識，皆不可得故。

「複次舍利子！菩薩摩訶薩信受如是性空法已，不退見佛、不退聞法、不退奉僧，在在所生不離見佛、不離聞法、不離奉僧，面生佛前猛勵正勤志求善法。是人住正勤已，不戀居家男女眷屬奴婢僕使及諸資具，是人不為淫慾所嬈，速於今生舍盛年樂以凈信心於佛法中出家入道。既出家已，得善知識善伴善友，善住思惟善住信欲。由善住信欲故，善聽聞法堅奉修行，不但言說以為宗極覺慧成就，樂求多聞無有厭足。如所聞法，以無染心為他廣演，于諸利養恭敬名譽情無希望，不捨正義妄為他說，如其所聞如其所住而為說法。于聽法眾起大慈心，于諸眾生起大悲心。舍利子！行者如是有多聞故，不顧身命、少欲知足、寂靜欣樂、易滿易養、樂處空閑，如所聞法觀察其義，依于實義不依于文。為諸天人阿素洛界之所依止，不專為己為諸眾生求于大乘，所謂佛智、無等智、無

【現代漢語翻譯】現代漢語譯本：沒有隨之流轉的。由於愚癡妄想，虛假地設立了三界，從煩惱痛苦中流轉，但這只是虛假的施設。修行者像這樣如實地觀察愚癡妄想時，沒有一個法能夠作用於另一個法。如果在這裡沒有作者，因為作者不可得，乃至沒有一個法流轉或返回，因為流轉返回不可得。舍利子！修行者如果聽聞這樣甚深的法后，沒有疑惑和憂慮，就能善巧地進入諸法無掛礙的自性，這個人不會執著於色、受、想、行、識，不執著于眼、色以及眼識，不執著于耳、鼻、舌、身、意、法以及意識，因為這一切都不可得。再者，舍利子！菩薩摩訶薩信受這樣的性空之法后，不會退失見佛（見到佛陀）、不會退失聽聞佛法、不會退失奉事僧團，無論生在何處都不會離開見佛、不會離開聽聞佛法、不會離開奉事僧團，在佛前精進勇猛地追求善法。這個人安住于精進后，不會貪戀居家、男女眷屬、奴婢僕人以及各種資具，這個人不會被淫慾所困擾，很快在今生捨棄盛年之樂，以清凈的信心在佛法中出家入道。出家后，得到善知識、善伴侶、善友，善於安住于思惟，善於安住于信欲。由於善於安住于信欲，善於聽聞佛法，堅定地奉行修行，不只是以言語為最終目標，覺悟智慧成就，樂於追求多聞而沒有厭足。對於所聽聞的佛法，以無染的心為他人廣泛演說，對於各種利益供養、恭敬名譽沒有希望，不捨棄正義而妄為他人說法，如其所聽聞、如其所安住而為他人說法。對於聽法的眾人發起大慈心，對於一切眾生髮起大悲心。舍利子！修行者像這樣因為多聞，不顧惜身命、少欲知足、寂靜歡喜、容易滿足容易養活、樂於處在空閑之處，如所聽聞的佛法觀察其義，依于真實的意義而不依于文字。成為諸天、人、阿修羅（非天）界的依止，不只是爲了自己，而是爲了所有眾生求取大乘，也就是佛智、無等智、無

【English Translation】 English version: There is no following transformation. Due to ignorance and delusion, the three realms are falsely established, flowing from afflictions and suffering, but these are merely false constructs. When a practitioner observes ignorance and delusion in this way, there is no one dharma that can act upon another. If there is no agent here, because the agent is unattainable, then there is not even one dharma that flows or returns, because flowing and returning are unattainable. Shariputra! If a practitioner hears such profound dharma and has no doubt or worry, they will skillfully enter the unhindered nature of all dharmas. This person will not be attached to form, feeling, perception, mental formations, or consciousness; not attached to the eye, form, and eye consciousness; not attached to the ear, nose, tongue, body, mind, dharma, and mind consciousness, because all of these are unattainable. Furthermore, Shariputra! After a Bodhisattva Mahasattva believes in such a dharma of emptiness, they will not regress from seeing the Buddha (encountering the Buddha), not regress from hearing the Dharma, and not regress from serving the Sangha. Wherever they are born, they will not be separated from seeing the Buddha, not separated from hearing the Dharma, and not separated from serving the Sangha. They will diligently and vigorously seek good dharmas before the Buddha. Having settled in diligence, this person will not be attached to home, male and female relatives, servants, and various possessions. This person will not be disturbed by lustful desires. They will quickly renounce the pleasures of their prime in this life and, with pure faith, leave home and enter the path in the Buddha Dharma. Having left home, they will obtain good teachers, good companions, and good friends. They will dwell well in contemplation and dwell well in faith and desire. Because they dwell well in faith and desire, they will listen well to the Dharma and firmly practice it. They will not merely take words as their ultimate goal, but will achieve awakened wisdom. They will be eager to seek extensive learning without being satisfied. For the Dharma they have heard, they will widely expound it to others with an unattached mind. They will have no hope for various benefits, offerings, respect, or fame. They will not abandon the right meaning and falsely speak to others, but will speak to others according to what they have heard and according to how they dwell. They will generate great loving-kindness for the assembly listening to the Dharma and great compassion for all beings. Shariputra! Because a practitioner has such extensive learning, they will not care for their life, will be content with little, will be joyful in tranquility, will be easy to satisfy and easy to support, and will be happy to dwell in secluded places. They will contemplate the meaning of the Dharma they have heard, relying on the true meaning and not on the words. They will become a refuge for the realms of gods, humans, and asuras (demigods). They will not seek the Great Vehicle only for themselves, but for all beings, namely, the wisdom of the Buddha, the unequaled wisdom, the un

等等智、勝出一切三界之智。舍利子！我說是人獲得第一不放逸法。

「舍利子！云何名為不放逸法？所謂諸根寂靜。何等諸根寂靜？所謂眼見於色不取相貌，如實覺知色味色患及色出離。如是耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸、意所識法，不取相貌，如實覺知法味法患及法出離。舍利子！如是名為心不放逸。複次不放逸者，調伏自心善護他心，除樂煩惱趣樂正法，不行欲覺、恚覺、害覺，不行貪不善根、瞋不善根、癡不善根，不行身惡行、語惡行、意惡行，不行不如理作意，不行一切惡不善法，此則名為不放逸也。如是舍利子！是諸菩薩摩訶薩既不放逸，能勤修習如理作意，若法是有如實知有，若法是無如實知無，觀察此中何者是有、何者是無？即以慧力如實能知。正修習者聖解脫有，邪修習者聖解脫無。無業報者此則是有，有業報者此則是無。複次眼為是有，有眼者無。耳鼻舌身意，意為是有，有意者無。複次色為無常苦變異法此則是有，色為常住不變不壞此則是無。受想行識無常苦變異法此則是有，受想行識常住不變不壞此則是無。複次無明為緣諸行則有，若無無明諸行則無。乃至以生為緣老死則有，若無生者老死亦無。複次施感大財此則是有，施感貧窮此則是無。持戒生天此則是有，犯戒生天

此則是無。聞生大慧此則是有，諸惡慧者能生大慧此則是無。修定離縛此則是有，修定繫縛此則是無。複次若如理作意而有繫縛、不如理作意離繫縛者，此二俱無。若諸菩薩發起正勤菩提則有，若起懶惰菩提則無。若無憍慢出家授記是名為有，若憍慢者寂滅則無。複次遍一切處空性是有，遍一切處有我、數取、眾生、壽命、丈夫等類此則為無。如是舍利子！若諸菩薩摩訶薩行不放逸，能善修習如理作意，世間智者同知是有施設為有，世間智者同知是無施設為無。舍利子，若定說有，非正了知；若定說無，是亦名為非正了知。何以故？諸佛世尊所說實義能隨覺了故。舍利子！諸佛世尊具大智力總攝諸法，安處四種鄔柁南中。何等為四？所謂一切行無常，一切行苦，一切法無我，涅槃寂滅。舍利子！所演一切行無常者，如來為諸常想眾生斷常想故。所演一切行苦法者，如來為諸樂想眾生斷樂想故。所演一切無我法者，如來為諸我想眾生斷我想故。所演寂滅涅槃法者，如來為諸住有所得顛倒眾生斷有所得顛倒心故。舍利子！是諸菩薩摩訶薩若聞如來說一切行為無常者！即能善入畢竟無常。若有聞說一切行苦！則能興厭起離願心。若有聞說諸法無我！則能修習於三摩地妙解脫門。若有聞說寂滅涅槃！則能修習無相三摩地而不非

【現代漢語翻譯】現代漢語譯本：此則為無。聽聞產生大智慧，此則為有；那些惡劣的智慧能產生大智慧，此則為無。修習禪定而解脫束縛，此則為有；修習禪定反而被束縛，此則為無。再者，如果如理作意（如實地思維）反而產生束縛，不如理作意反而解脫束縛，這兩種情況都是不存在的。如果菩薩發起精進，追求菩提（覺悟），此則為有；如果懈怠懶惰，追求菩提則為無。如果沒有驕慢心，出家受記（被認可為修行者）是為有；如果驕慢自大，寂滅（涅槃）則為無。再者，遍及一切處的空性是有，遍及一切處有我、數取（補特伽羅，指代個體）、眾生、壽命、丈夫等概念，此則為無。舍利子（佛陀的十大弟子之一）！如果菩薩摩訶薩（偉大的菩薩）修行不放逸，能夠好好修習如理作意，世間的智者都認為有，就施設為有；世間的智者都認為無，就施設為無。舍利子，如果肯定地說有，就不是真正的瞭解；如果肯定地說無，也稱為不是真正的瞭解。為什麼呢？因為諸佛世尊所說的真實意義能夠隨順覺悟的緣故。舍利子！諸佛世尊具有大智慧力，總攝一切法，安立在四種鄔柁南（綱要）中。哪四種呢？就是所謂的一切行無常，一切行苦，一切法無我，涅槃寂滅。舍利子！所說的一切行無常，如來是爲了讓那些執著于常的眾生斷除常想。所說的一切行苦，如來是爲了讓那些執著於樂的眾生斷除樂想。所說的一切法無我，如來是爲了讓那些執著於我的眾生斷除我想。所說的寂滅涅槃，如來是爲了讓那些執著于有所得的顛倒眾生斷除有所得的顛倒心。舍利子！這些菩薩摩訶薩如果聽到如來說一切行為無常，就能善入畢竟無常的境界。如果聽到說一切行苦，就能生起厭離心，發起出離的願望。如果聽到說諸法無我，就能修習三摩地（禪定）的妙解脫門。如果聽到說寂滅涅槃，就能修習無相三摩地而不非。

【English Translation】 English version: This is non-existent. Hearing gives rise to great wisdom, this is existent; those with evil wisdom can give rise to great wisdom, this is non-existent. Cultivating samadhi (meditative concentration) leads to liberation, this is existent; cultivating samadhi leads to bondage, this is non-existent. Furthermore, if proper attention leads to bondage, and improper attention leads to liberation, both of these are non-existent. If Bodhisattvas (enlightenment beings) initiate diligent effort towards Bodhi (enlightenment), this is existent; if they are lazy, Bodhi is non-existent. If there is no arrogance, ordination and prophecy (being recognized as a practitioner) are considered existent; if there is arrogance, extinction (Nirvana) is non-existent. Furthermore, emptiness pervading all places is existent; the concepts of self, pudgala (individual), sentient beings, lifespan, and man pervading all places are non-existent. Shariputra (one of the Buddha's ten great disciples)! If Bodhisattva Mahasattvas (great Bodhisattvas) practice non-negligence and cultivate proper attention, what is known as existent by the wise of the world is established as existent; what is known as non-existent by the wise of the world is established as non-existent. Shariputra, if one definitively says it is existent, it is not true understanding; if one definitively says it is non-existent, it is also called not true understanding. Why? Because the true meaning spoken by the Buddhas, the World Honored Ones, can be followed and realized. Shariputra! The Buddhas, the World Honored Ones, possess great wisdom and power, encompassing all dharmas (teachings), and establishing them within four Udanas (summaries). What are the four? They are: all conditioned things are impermanent, all conditioned things are suffering, all dharmas are without self, and Nirvana is extinction. Shariputra! When it is said that all conditioned things are impermanent, the Tathagata (Buddha) does so to break the notion of permanence in beings who cling to permanence. When it is said that all conditioned things are suffering, the Tathagata does so to break the notion of pleasure in beings who cling to pleasure. When it is said that all dharmas are without self, the Tathagata does so to break the notion of self in beings who cling to self. When it is said that Nirvana is extinction, the Tathagata does so to break the deluded mind of clinging to attainment in beings who cling to attainment. Shariputra! If these Bodhisattva Mahasattvas hear the Tathagata say that all conditioned things are impermanent, they can enter into the ultimate impermanence. If they hear that all conditioned things are suffering, they can generate aversion and the desire for liberation. If they hear that all dharmas are without self, they can cultivate the wonderful liberation gate of samadhi. If they hear that Nirvana is extinction, they can cultivate the signless samadhi without error.

時趣入真際。如是舍利子！若諸菩薩摩訶薩能善修習如是法者，終不退失一切善法，速能圓滿一切佛法。」

大寶積經卷第三十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十七

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之三如來不思議性品第四之一

爾時佛告舍利子：「是諸菩薩摩訶薩善住如是清凈信已，復能信受如來、應、正遍知十種不可思議法，諦奉清凈無惑無疑不異分別，倍復踴躍深生歡喜發希奇想。舍利子！何等名為如來十種不思議法？舍利子！一者信受如來不思議身，二者信受如來不思議音聲，三者信受如來不思議智，四者信受如來不思議光，五者信受如來不思議尸羅及以等觀，六者信受如來不思議神通，七者信受如來不思議力，八者信受如來不思議無畏，九者信受如來不思議大悲，十者信受如來不思議不共佛法。舍利子！是名十種不思議法。若有菩薩摩訶薩為求法故興起正勤，不怯不退不生舍離發如是心：『我今未得不思議法，寧使風所轉身皮肉筋骨受大苦惱，或復血肉乾枯竭盡，要必勤行精進中無暫廢。』如是舍利子！已得信解諸菩薩摩訶薩，若聞如是如來十種不思議法，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

【現代漢語翻譯】現代漢語譯本時時契合真如實相。就像這樣，舍利子！如果各位菩薩摩訶薩能夠好好修習這些法，最終不會失去一切善法，能夠快速圓滿一切佛法。

《大寶積經》卷第三十六大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第三十七

大唐三藏法師玄奘奉詔譯

菩薩藏會第十二之三如來不思議性品第四之一

那時，佛告訴舍利子：『這些菩薩摩訶薩安住于這樣的清凈信心后，又能信受如來（Tathagata，佛的稱號）、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺）的十種不可思議之法，真實奉行，清凈無惑，無疑無異，不作分別，更加踴躍，內心深生歡喜，生起稀有之想。舍利子！什麼叫做如來的十種不可思議之法呢？舍利子！第一是信受如來不可思議的身，第二是信受如來不可思議的音聲，第三是信受如來不可思議的智慧，第四是信受如來不可思議的光明，第五是信受如來不可思議的戒律（Sila）以及平等觀（Samata），第六是信受如來不可思議的神通，第七是信受如來不可思議的力量，第八是信受如來不可思議的無畏，第九是信受如來不可思議的大悲，第十是信受如來不可思議的不共佛法。舍利子！這叫做十種不可思議之法。如果有菩薩摩訶薩爲了求法而興起正勤，不膽怯，不退縮，不生舍離之心，發這樣的心：『我今尚未得到不可思議之法，寧可讓風吹動身體，皮肉筋骨遭受巨大苦惱，或者血肉乾枯竭盡，也必定勤奮修行精進，中間沒有片刻的懈怠。』就像這樣，舍利子！已經得到信解的各位菩薩摩訶薩，如果聽到如來的這十種不可思議之法，信受真實奉行，清凈無疑，更加踴躍，內心深生歡喜，生起稀有之想。』

【English Translation】 English version They are always in accordance with the true reality. Just like this, Shariputra! If these Bodhisattva-Mahasattvas can cultivate these teachings well, they will ultimately not lose any good dharmas, and will be able to quickly perfect all the Buddha's teachings.

The Great Treasure Trove Sutra, Volume 36 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 37

Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree

The Third of the Twelfth Assembly of the Bodhisattva Treasury: The First of the Fourth Chapter on the Inconceivable Nature of the Tathagata

At that time, the Buddha told Shariputra: 'These Bodhisattva-Mahasattvas, having settled in such pure faith, are also able to believe and accept the ten inconceivable dharmas of the Tathagata (Tathagata, the title of a Buddha), Arhat (Arhat, worthy of offerings), and Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), truly practice them, with pure and unwavering faith, without doubt or difference, without making distinctions, and become even more joyful, deeply happy in their hearts, and give rise to a sense of wonder. Shariputra! What are the ten inconceivable dharmas of the Tathagata? Shariputra! The first is to believe and accept the inconceivable body of the Tathagata, the second is to believe and accept the inconceivable voice of the Tathagata, the third is to believe and accept the inconceivable wisdom of the Tathagata, the fourth is to believe and accept the inconceivable light of the Tathagata, the fifth is to believe and accept the inconceivable precepts (Sila) and equal vision (Samata) of the Tathagata, the sixth is to believe and accept the inconceivable supernatural powers of the Tathagata, the seventh is to believe and accept the inconceivable power of the Tathagata, the eighth is to believe and accept the inconceivable fearlessness of the Tathagata, the ninth is to believe and accept the inconceivable great compassion of the Tathagata, and the tenth is to believe and accept the inconceivable unique Buddha dharmas of the Tathagata. Shariputra! These are called the ten inconceivable dharmas. If there are Bodhisattva-Mahasattvas who, for the sake of seeking the Dharma, arouse right diligence, without being timid, without retreating, without giving rise to thoughts of abandoning, and make this vow: 『Now that I have not yet attained the inconceivable dharmas, I would rather let the wind move my body, and my skin, flesh, tendons, and bones suffer great distress, or even let my blood and flesh dry up and be exhausted, I will certainly diligently practice with vigor, without any moment of slackening in between.』 Just like this, Shariputra! Those Bodhisattva-Mahasattvas who have already attained faith and understanding, if they hear these ten inconceivable dharmas of the Tathagata, believe and accept them, truly practice them, with pure and unwavering faith, become even more joyful, deeply happy in their hearts, and give rise to a sense of wonder.'

爾時世尊欲重宣此義而說頌曰：

「佛身難思議，　　為真法身顯，　無相不可觀，　　唯佛子能信。　諸趣雜種類，　　音聲不可思，　隨音為說法，　　信諸佛境界。　一切種羣生，　　三世諸根異，　佛皆能覺了，　　信是不思議。　諸佛無邊光，　　光網不思議，　遍滿十方界，　　無邊佛土海。　佛戒超世間，　　不依止世法，　神足不思議，　　菩薩能信受。　眾生不能知，　　如來之境界，　如來常在定，　　解脫不思議。　法界不相雜，　　唯佛力能知，　大仙諸智力，　　猶若空無際。　為利一眾生，　　住無邊劫海，　令其得調伏，　　大悲心如是。　一切諸群生，　　種種問難海，　一音令悅解，　　無畏不思議。　成一切種智，　　隨覺于諸法，　及不共佛法，　　遍智皆能見。　一切難思議，　　諸佛法如是，　有能奉信者，　　是為善住信。」

爾時佛告舍利子：「云何菩薩摩訶薩于如來不思議身，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想？舍利子！所謂如來身者，永斷一切惡不善法。何以故？由能成就一切微妙諸善法故。如來身者，遠離一切不凈洟唾痰癊膿血大小便利。何以故？如來久已解脫一切骨肉筋脈故。如來身者

【現代漢語翻譯】現代漢語譯本那時，世尊爲了再次宣說這個道理，就說了以下偈頌：『佛的身軀難以思議，是為顯現真正的法身。沒有形象，無法觀察，只有佛的弟子才能相信。各種不同的眾生，發出的聲音難以思量，佛陀隨順他們的聲音說法，使他們相信諸佛的境界。一切種類的眾生，過去、現在、未來三世的根器各不相同，佛都能覺察瞭解，相信這是不可思議的。諸佛有無邊的光明，光網不可思議，遍滿十方世界，無邊無際的佛土海洋。佛的戒律超越世間，不依賴世俗的法則，神通力量不可思議，菩薩能夠信受。眾生不能瞭解，如來的境界，如來常常處於禪定之中，解脫的境界不可思議。法界不互相混雜，只有佛的力量才能瞭解，大仙的各種智慧力量，就像虛空一樣沒有邊際。爲了利益一個眾生，可以安住無邊劫的時間，使他得到調伏，大悲心就是這樣。一切的眾生，提出種種疑問，佛用一個聲音就能讓他們喜悅理解，無所畏懼，不可思議。成就一切種類的智慧，隨順覺悟一切諸法，以及不與他人共有的佛法，遍一切智都能看見。一切都難以思議，諸佛的法就是這樣，有能夠奉行並相信的，這就是善於安住于信心之中。』那時，佛告訴舍利子（Sariputra）：『菩薩摩訶薩（Bodhisattva-mahasattva）如何對如來（Tathagata）不可思議的身軀，信受奉行，清凈無疑，更加踴躍，深生歡喜，發出稀奇的想法呢？舍利子！所謂如來的身軀，永遠斷除一切惡和不善的法。為什麼呢？因為能夠成就一切微妙的善法。如來的身軀，遠離一切不凈的涕唾、痰涎、膿血、大小便。為什麼呢？因為如來早已解脫一切骨肉筋脈的束縛。如來的身軀，

【English Translation】 English version At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The Buddha's body is inconceivable, manifested as the true Dharma body. Without form, it cannot be observed, only the Buddha's disciples can believe. The various kinds of beings, their voices are immeasurable, The Buddha teaches according to their voices, making them believe in the realms of all Buddhas. All kinds of beings, their faculties in the past, present, and future are different, The Buddha can perceive and understand them all, believe this is inconceivable. The Buddhas have boundless light, the net of light is inconceivable, Filling the ten directions, the boundless ocean of Buddha lands. The Buddha's precepts transcend the world, not relying on worldly laws, The supernatural powers are inconceivable, Bodhisattvas can believe and accept them. Beings cannot know, the realm of the Tathagata, The Tathagata is always in samadhi, the liberation is inconceivable. The Dharma realms do not mix, only the Buddha's power can know, The great sage's various wisdom powers, are like the void without limit. For the benefit of one being, he dwells for countless eons, To enable them to be tamed, such is the great compassion. All beings, raise various questions, With one voice, the Buddha makes them joyful and understanding, fearless and inconceivable. Accomplishing all kinds of wisdom, following the enlightenment of all dharmas, And the Buddha's unique dharmas, the omniscient can see them all. Everything is inconceivable, such is the Dharma of the Buddhas, Those who can uphold and believe, are those who dwell well in faith.' At that time, the Buddha said to Sariputra: 'How does a Bodhisattva-mahasattva (great Bodhisattva) believe, accept, and purely uphold the inconceivable body of the Tathagata (Thus Come One), without doubt, and with increased joy, giving rise to a rare thought? Sariputra! The so-called body of the Tathagata is that which has forever cut off all evil and unwholesome dharmas. Why? Because it is able to accomplish all subtle and wonderful wholesome dharmas. The body of the Tathagata is far removed from all impure snot, saliva, phlegm, pus, blood, and excrement. Why? Because the Tathagata has long been liberated from all bones, flesh, tendons, and veins. The body of the Tathagata,

自性清徹。何以故？如來久已遠離一切煩惱諸垢穢故。如來身者出過世間。何以故？不為世法之所染污故。如來身者無量功德，久已積集福智資糧，一切眾生慧命依止。如來身者無量凈戒之所熏修，無量等觀及無量慧、解脫、解脫智見之所熏修。如來身者諸功德華之所嚴飾。如來身者如凈鏡中微妙之像，如凈水中明滿之月，又如光影之所照耀。如來身者不可思議，等虛空界極法界性。如來身者清凈無染，遠離一切諸染穢濁。如來身者即是無為，遠離一切諸有為相。如來身者是虛空身、是無等身、無等等身、一切三界無與等身。如來身者無譬喻身、無相似身。如來身者清凈無垢，離諸煩惱自性清徹。又舍利子，如來身者不可以前際求、不可以後際求、不可以現在求、不可以生處種姓求。如來身者不可以色求、不可以相求、不可以好求。如來身者不可以心求、不可以意求、不可以識求。如來身者不可以見求、不可以聞求、不可以念求、不可以了別求。如來身者不可以蘊求、不可以界求、不可以處求。如來身者不可以生求、不可以住求、不可以壞滅求。如來身者不可以取求、不可以舍求、不可以出離求、不可以行求。如來身者不可以顯色求、不可以相貌求、不可以形色求、不可以來求、不可以去求。如來身者不可以凈戒作意

【現代漢語翻譯】現代漢語譯本：自性清澈。為什麼呢？因為如來（Tathagata，佛的稱號）早已遠離一切煩惱和污垢。如來的身體超越世間。為什麼呢？因為它不受世間法則的污染。如來的身體具有無量的功德，長期積累了福德和智慧的資糧，是一切眾生智慧生命的依靠。如來的身體由無量的清凈戒律所熏修，由無量的平等觀、無量的智慧、解脫和解脫智見所熏修。如來的身體以各種功德之花莊嚴裝飾。如來的身體就像清凈鏡子中微妙的影像，像清澈水中明亮的滿月，又像光影所照耀。如來的身體不可思議，等同於虛空界和極法界的本性。如來的身體清凈無染，遠離一切染污和濁穢。如來的身體就是無為，遠離一切有為的現象。如來的身體是虛空之身，是無與倫比之身，是無等等之身，是三界之內無與倫比之身。如來的身體是無法比喻之身，是無法相似之身。如來的身體清凈無垢，遠離一切煩惱，自性清澈。又舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱），如來的身體不可以從過去尋找，不可以從未來尋找，不可以從現在尋找，不可以從出生之處和種姓尋找。如來的身體不可以從色（rupa，物質現象）尋找，不可以從相（lakshana，特徵）尋找，不可以從好（subha，美好）尋找。如來的身體不可以從心（citta，意識）尋找，不可以從意（manas，思維）尋找，不可以從識（vijnana，認知）尋找。如來的身體不可以從見（drsti，見解）尋找，不可以從聞（srotra，聽覺）尋找，不可以從念（smrti，記憶）尋找，不可以從了別（vikalpa，分別）尋找。如來的身體不可以從蘊（skandha，五蘊，構成人存在的五種要素）尋找，不可以從界（dhatu，十八界，構成經驗的十八種要素）尋找，不可以從處（ayatana，十二處，感官和對像）尋找。如來的身體不可以從生（jati，出生）尋找，不可以從住（sthiti，存在）尋找，不可以從壞滅（bhanga，消亡）尋找。如來的身體不可以從取（upadana，執取）尋找，不可以從舍（prahana，捨棄）尋找，不可以從出離（nihsarana，解脫）尋找，不可以從行（gati，行為）尋找。如來的身體不可以從顯色（varna，顏色）尋找，不可以從相貌（samsthana，形狀）尋找，不可以從形色（rupa-varna，形態和顏色）尋找，不可以從來（agama，來）尋找，不可以從去（gama，去）尋找。如來的身體不可以從清凈戒律的作意（manasikara，專注）尋找。現代漢語譯本：自性清澈。為什麼呢？因為如來（Tathagata，佛的稱號）早已遠離一切煩惱和污垢。如來的身體超越世間。為什麼呢？因為它不受世間法則的污染。如來的身體具有無量的功德，長期積累了福德和智慧的資糧，是一切眾生智慧生命的依靠。如來的身體由無量的清凈戒律所熏修，由無量的平等觀、無量的智慧、解脫和解脫智見所熏修。如來的身體以各種功德之花莊嚴裝飾。如來的身體就像清凈鏡子中微妙的影像，像清澈水中明亮的滿月，又像光影所照耀。如來的身體不可思議，等同於虛空界和極法界的本性。如來的身體清凈無染，遠離一切染污和濁穢。如來的身體就是無為，遠離一切有為的現象。如來的身體是虛空之身，是無與倫比之身，是無等等之身，是三界之內無與倫比之身。如來的身體是無法比喻之身，是無法相似之身。如來的身體清凈無垢，遠離一切煩惱，自性清澈。又舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱），如來的身體不可以從過去尋找，不可以從未來尋找，不可以從現在尋找，不可以從出生之處和種姓尋找。如來的身體不可以從色（rupa，物質現象）尋找，不可以從相（lakshana，特徵）尋找，不可以從好（subha，美好）尋找。如來的身體不可以從心（citta，意識）尋找，不可以從意（manas，思維）尋找，不可以從識（vijnana，認知）尋找。如來的身體不可以從見（drsti，見解）尋找，不可以從聞（srotra，聽覺）尋找，不可以從念（smrti，記憶）尋找，不可以從了別（vikalpa，分別）尋找。如來的身體不可以從蘊（skandha，五蘊，構成人存在的五種要素）尋找，不可以從界（dhatu，十八界，構成經驗的十八種要素）尋找，不可以從處（ayatana，十二處，感官和對像）尋找。如來的身體不可以從生（jati，出生）尋找，不可以從住（sthiti，存在）尋找，不可以從壞滅（bhanga，消亡）尋找。如來的身體不可以從取（upadana，執取）尋找，不可以從舍（prahana，捨棄）尋找，不可以從出離（nihsarana，解脫）尋找，不可以從行（gati，行為）尋找。如來的身體不可以從顯色（varna，顏色）尋找，不可以從相貌（samsthana，形狀）尋找，不可以從形色（rupa-varna，形態和顏色）尋找，不可以從來（agama，來）尋找，不可以從去（gama，去）尋找。如來的身體不可以從清凈戒律的作意（manasikara，專注）尋找。

【English Translation】 English version: Its self-nature is clear. Why is that? Because the Tathagata (Buddha's title) has long been free from all afflictions and defilements. The Tathagata's body transcends the world. Why is that? Because it is not defiled by worldly laws. The Tathagata's body possesses immeasurable merits, has long accumulated the resources of merit and wisdom, and is the reliance of the wisdom life of all sentient beings. The Tathagata's body is cultivated by immeasurable pure precepts, by immeasurable equanimity, immeasurable wisdom, liberation, and the wisdom of liberation. The Tathagata's body is adorned with the flowers of various merits. The Tathagata's body is like a subtle image in a clear mirror, like a bright full moon in clear water, and like that which is illuminated by light and shadow. The Tathagata's body is inconceivable, equal to the nature of the space realm and the ultimate dharma realm. The Tathagata's body is pure and undefiled, far from all defilements and impurities. The Tathagata's body is non-conditioned, far from all conditioned phenomena. The Tathagata's body is a space body, an incomparable body, an unequaled body, a body that is incomparable within the three realms. The Tathagata's body is a body without comparison, a body without similarity. The Tathagata's body is pure and immaculate, free from all afflictions, and its self-nature is clear. Furthermore, Sariputra (one of Buddha's ten great disciples, known for his wisdom), the Tathagata's body cannot be sought in the past, cannot be sought in the future, cannot be sought in the present, cannot be sought in the place of birth or lineage. The Tathagata's body cannot be sought in form (rupa, material phenomena), cannot be sought in characteristics (lakshana, features), cannot be sought in goodness (subha, beauty). The Tathagata's body cannot be sought in mind (citta, consciousness), cannot be sought in thought (manas, thinking), cannot be sought in cognition (vijnana, perception). The Tathagata's body cannot be sought in views (drsti, opinions), cannot be sought in hearing (srotra, auditory sense), cannot be sought in memory (smrti, recollection), cannot be sought in discrimination (vikalpa, distinction). The Tathagata's body cannot be sought in aggregates (skandha, the five aggregates that constitute existence), cannot be sought in realms (dhatu, the eighteen realms that constitute experience), cannot be sought in bases (ayatana, the twelve bases of sense and object). The Tathagata's body cannot be sought in birth (jati, origination), cannot be sought in abiding (sthiti, existence), cannot be sought in destruction (bhanga, cessation). The Tathagata's body cannot be sought in grasping (upadana, clinging), cannot be sought in relinquishing (prahana, abandonment), cannot be sought in liberation (nihsarana, release), cannot be sought in action (gati, conduct). The Tathagata's body cannot be sought in visible color (varna, hue), cannot be sought in appearance (samsthana, shape), cannot be sought in form and color (rupa-varna, form and color), cannot be sought in coming (agama, arrival), cannot be sought in going (gama, departure). The Tathagata's body cannot be sought in the attention (manasikara, focus) of pure precepts. English version: Its self-nature is clear. Why is that? Because the Tathagata (Buddha's title) has long been free from all afflictions and defilements. The Tathagata's body transcends the world. Why is that? Because it is not defiled by worldly laws. The Tathagata's body possesses immeasurable merits, has long accumulated the resources of merit and wisdom, and is the reliance of the wisdom life of all sentient beings. The Tathagata's body is cultivated by immeasurable pure precepts, by immeasurable equanimity, immeasurable wisdom, liberation, and the wisdom of liberation. The Tathagata's body is adorned with the flowers of various merits. The Tathagata's body is like a subtle image in a clear mirror, like a bright full moon in clear water, and like that which is illuminated by light and shadow. The Tathagata's body is inconceivable, equal to the nature of the space realm and the ultimate dharma realm. The Tathagata's body is pure and undefiled, far from all defilements and impurities. The Tathagata's body is non-conditioned, far from all conditioned phenomena. The Tathagata's body is a space body, an incomparable body, an unequaled body, a body that is incomparable within the three realms. The Tathagata's body is a body without comparison, a body without similarity. The Tathagata's body is pure and immaculate, free from all afflictions, and its self-nature is clear. Furthermore, Sariputra (one of Buddha's ten great disciples, known for his wisdom), the Tathagata's body cannot be sought in the past, cannot be sought in the future, cannot be sought in the present, cannot be sought in the place of birth or lineage. The Tathagata's body cannot be sought in form (rupa, material phenomena), cannot be sought in characteristics (lakshana, features), cannot be sought in goodness (subha, beauty). The Tathagata's body cannot be sought in mind (citta, consciousness), cannot be sought in thought (manas, thinking), cannot be sought in cognition (vijnana, perception). The Tathagata's body cannot be sought in views (drsti, opinions), cannot be sought in hearing (srotra, auditory sense), cannot be sought in memory (smrti, recollection), cannot be sought in discrimination (vikalpa, distinction). The Tathagata's body cannot be sought in aggregates (skandha, the five aggregates that constitute existence), cannot be sought in realms (dhatu, the eighteen realms that constitute experience), cannot be sought in bases (ayatana, the twelve bases of sense and object). The Tathagata's body cannot be sought in birth (jati, origination), cannot be sought in abiding (sthiti, existence), cannot be sought in destruction (bhanga, cessation). The Tathagata's body cannot be sought in grasping (upadana, clinging), cannot be sought in relinquishing (prahana, abandonment), cannot be sought in liberation (nihsarana, release), cannot be sought in action (gati, conduct). The Tathagata's body cannot be sought in visible color (varna, hue), cannot be sought in appearance (samsthana, shape), cannot be sought in form and color (rupa-varna, form and color), cannot be sought in coming (agama, arrival), cannot be sought in going (gama, departure). The Tathagata's body cannot be sought in the attention (manasikara, focus) of pure precepts.

求、不可以等觀作意求、不可以正慧作意求、不可以解脫作意求、不可以解脫智見作意求。如來身者不可以有相求、不可以無相求、不可以諸法相求。如來身者不可以力增益求、不可以無畏增益求、不可以無礙辯增益求、不可以神通增益求、不可以大悲增益求、不可以不共佛法增益求。舍利子！菩薩摩訶薩欲求如來身者，當應如幻如焰如水中月如是自性求如來身。

「舍利子！如來身者即是空無相無愿解脫之身、無變異身、無動壞身、無分別身、無依止身、無思慮身。如來身者即是安住善住得不動身。如來身者即是無色色自性身、即是無受受自性身、即是無想想自性身、即是無行行自性身、即是無識識自性身。舍利子！如來身者無有無生、無四大身，如來身者即是希有希有法身。如來身者非眼所起，不在色中亦不在外；不依于耳，不在聲內亦不在外；非鼻所知，不在香中亦不在外；非舌所顯，不在味中亦不在外；不與身合，不在觸中亦不在外。如來身者不依心轉、不依意轉、不依識轉，安住不動，非是旋還亦不隨轉。舍利子！如來身者等量虛空，如來身者極於法界，如來身者盡虛空界。舍利子！是名第一如來不思議身。是諸菩薩摩訶薩聞如來不思議身如虛空已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。

【現代漢語翻譯】現代漢語譯本：『舍利子！』不可以用追求（求）的方式去理解如來身，不可以用觀察（等觀）的方式去理解，不可以用正見智慧（正慧）的方式去理解，不可以用解脫的方式去理解，不可以用解脫的智慧見解（解脫智見）的方式去理解。如來之身，不可以用有相的方式去理解，不可以用無相的方式去理解，不可以用諸法之相的方式去理解。如來之身，不可以用力量（力）的增長去理解，不可以用無畏的增長去理解，不可以用無礙辯才的增長去理解，不可以用神通的增長去理解，不可以用大悲的增長去理解，不可以用不共佛法的增長去理解。舍利子！菩薩摩訶薩如果想要理解如來之身，應當像看待幻象、火焰、水中月那樣，以其自性去理解如來之身。『舍利子！』如來之身即是空、無相、無愿的解脫之身，是無變異之身，是無動搖壞滅之身，是無分別之身，是無所依止之身，是無思慮之身。如來之身即是安住、善住、得不動之身。如來之身即是無自性之身，即是無感受（受）的自性之身，即是無思想（想）的自性之身，即是無行為（行）的自性之身，即是無意識（識）的自性之身。舍利子！如來之身沒有生起，不是由四大組成的身，如來之身是稀有難得的法身。如來之身不是眼睛所能感知的，不在色之中，也不在色之外；不依賴於耳朵，不在聲音之內，也不在聲音之外；不是鼻子所能知曉的，不在香氣之中，也不在香氣之外；不是舌頭所能顯現的，不在味道之中，也不在味道之外；不與身體相合，不在觸感之中，也不在觸感之外。如來之身不依心而轉，不依意而轉，不依識而轉，安住不動，不是循環往復，也不隨之流轉。舍利子！如來之身等同於虛空，如來之身遍及法界，如來之身充滿整個虛空界。舍利子！這就是第一種如來不可思議之身。這些菩薩摩訶薩聽到如來不可思議之身如同虛空一般，信受奉行，清凈無疑，更加踴躍，深生歡喜，生起稀有之想。

【English Translation】 English version: 'Shariputra! The Tathagata's body should not be sought by seeking, should not be sought by contemplating (equal contemplation), should not be sought by right wisdom, should not be sought by liberation, should not be sought by the wisdom and insight of liberation. The Tathagata's body should not be sought by form, should not be sought by formlessness, should not be sought by the characteristics of all dharmas. The Tathagata's body should not be sought by the increase of power, should not be sought by the increase of fearlessness, should not be sought by the increase of unimpeded eloquence, should not be sought by the increase of supernatural powers, should not be sought by the increase of great compassion, should not be sought by the increase of unique Buddha dharmas. Shariputra! If Bodhisattva Mahasattvas wish to seek the Tathagata's body, they should seek the Tathagata's body as if it were an illusion, a flame, or the moon in water, in its own nature. 'Shariputra! The Tathagata's body is the body of emptiness, signlessness, and wishlessness liberation, a body without change, a body without movement or destruction, a body without discrimination, a body without reliance, a body without thought. The Tathagata's body is the body of abiding, well-abiding, and attaining immovability. The Tathagata's body is the body without self-nature, the body without the self-nature of feeling (vedana), the body without the self-nature of perception (samjna), the body without the self-nature of formations (samskara), the body without the self-nature of consciousness (vijnana). Shariputra! The Tathagata's body has no arising, is not a body of the four great elements, the Tathagata's body is a rare and wondrous Dharma body. The Tathagata's body is not arisen from the eye, is not in form, nor outside of it; does not rely on the ear, is not within sound, nor outside of it; is not known by the nose, is not in fragrance, nor outside of it; is not manifested by the tongue, is not in taste, nor outside of it; does not combine with the body, is not in touch, nor outside of it. The Tathagata's body does not turn with the mind, does not turn with the intention, does not turn with consciousness, abides without moving, is not revolving, nor does it follow. Shariputra! The Tathagata's body is equal to space, the Tathagata's body extends to the Dharma realm, the Tathagata's body fills the entire space realm. Shariputra! This is called the first inconceivable body of the Tathagata. When these Bodhisattva Mahasattvas hear that the Tathagata's inconceivable body is like space, they believe, accept, and practice it with purity and without doubt, and they are even more joyful, deeply happy, and give rise to a sense of wonder.

」

爾時世尊欲重宣此義而說頌曰：

「拘胝那庾劫，　　行無量大行，　善凈身三業，　　獲無等佛身。　慈心遍十方，　　起大悲行施，　常離邪淫行，　　得勝虛空身。　於世尊福田，　　佛子廣行施，　舍凈珍服等，　　如無量殑沙。　奉持于凈戒，　　如牦牛護尾，　假使碎身苦，　　于怨大忍生。　正勤波羅蜜，　　修行極疲苦，　發弘大誓願，　　求常住佛身。　樂觀諸定境，　　樂廣慧方便，　樂觀於法界，　　愿等法界身。　于佛行善已，　　成無等妙覺，　獲大虛空身，　　清白離塵染。　無我人性空，　　無相不可說，　證是牟尼身，　　過諸眼境界。　意凈離色聲，　　本空無起作，　見真如身者，　　則見十方佛。　如種種幻化，　　像馬狂夫等，　誑惑愚倒者，　　如是觀十方。　三世無量佛，　　同處法性身，　無等等虛空，　　極清凈法界。

「如是舍利子！是名如來不可思議身。菩薩摩訶薩信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時佛告舍利子：「云何菩薩摩訶薩于如來不思議音聲，信受諦奉清凈無疑，乃至發希奇想？舍利子！如來出世愍諸含識敷演法化，所發音聲齊于眾會。由所調伏眾生力故

【現代漢語翻譯】現代漢語譯本那時，世尊爲了再次宣說這個道理，用偈頌說道：『在無數的拘胝（koti，意為千萬）那由他（nayuta，意為億）劫的時間裡，修行無量的大行，善於清凈身、口、意三業，獲得無與倫比的佛身。以慈悲心遍佈十方，發起大悲心行佈施，常常遠離邪淫的行為，得到殊勝的虛空之身。在世尊的福田中，佛子們廣行佈施，捨棄清凈珍貴的衣物等，如同無量的恒河沙數。奉持清凈的戒律，如同牦牛愛護自己的尾巴一樣，即使身體遭受粉碎的痛苦，對怨恨也能生起大忍之心。精進修行波羅蜜（paramita，意為到達彼岸），修行極其疲憊辛苦，發起弘大的誓願，求得常住不滅的佛身。樂觀地觀察各種禪定境界，樂於廣大的智慧和方便法門，樂觀地觀察法界，愿自己的身形等同於法界。在佛的教導下行善之後，成就無與倫比的微妙覺悟，獲得廣大的虛空之身，清凈潔白，遠離塵垢的污染。沒有我，沒有人的本性是空性的，沒有相，不可言說，證悟這樣的牟尼（muni，意為聖人）之身，超越一切眼見的境界。意念清凈，遠離色、聲，本來空無所有，沒有生起和造作，見到真如之身的人，就能見到十方諸佛。如同種種幻化，如大象、馬、狂夫等，迷惑愚笨顛倒的人，應當這樣觀察十方。過去、現在、未來無量的諸佛，都處於同一個法性之身，無與倫比的虛空，極其清凈的法界。『舍利子！這就是如來不可思議的身。菩薩摩訶薩信受、奉行、清凈無疑，更加踴躍，深生歡喜，發起稀有之想。』那時，佛告訴舍利子：『菩薩摩訶薩如何對如來不可思議的音聲，信受、奉行、清凈無疑，乃至發起稀有之想呢？舍利子！如來出世，憐憫一切有情眾生，宣說教法，所發出的音聲與大眾相應。由於所調伏的眾生力量的緣故，

【English Translation】 English version At that time, the World Honored One, wishing to declare this meaning again, spoke in verse: 『For countless kotis (ten million) of nayutas (hundred million) of kalpas (eons), practicing immeasurable great practices, Well purifying the three karmas of body, speech, and mind, one obtains a Buddha body without equal. With a heart of loving-kindness pervading the ten directions, initiating great compassion and practicing giving, Always abstaining from the act of sexual misconduct, one attains a victorious body of emptiness. In the field of merit of the World Honored One, the Buddha's children widely practice giving, Relinquishing pure and precious garments and the like, as numerous as the sands of the Ganges. Upholding pure precepts, like a yak protecting its tail, Even if the body suffers the pain of being crushed, great forbearance arises towards enemies. Diligently practicing the paramita (perfection) of effort, enduring extreme fatigue and hardship in practice, Making great vows, seeking the eternal and abiding Buddha body. Joyfully observing the various states of samadhi (meditative absorption), delighting in vast wisdom and skillful means, Joyfully observing the Dharma realm, wishing one's body to be equal to the Dharma realm. Having performed good deeds under the guidance of the Buddha, one achieves incomparable and wondrous enlightenment, Obtaining a vast body of emptiness, pure and white, free from the defilement of dust. Without self, the nature of beings is empty, without form, and indescribable, Realizing such a body of a muni (sage), transcending all realms of the eye. The mind is pure, free from form and sound, originally empty, without arising or creation, Those who see the body of Suchness, see the Buddhas of the ten directions. Like various illusions, such as elephants, horses, madmen, and the like, Those who are deluded, foolish, and inverted, should observe the ten directions in this way. The countless Buddhas of the past, present, and future, all abide in the same Dharma-nature body, The incomparable emptiness, the extremely pure Dharma realm. 『Thus, Shariputra! This is called the inconceivable body of the Tathagata. Bodhisattva Mahasattvas believe, accept, and uphold it with pure and unwavering faith, and with even greater joy, they give rise to rare thoughts.』 At that time, the Buddha said to Shariputra: 『How do Bodhisattva Mahasattvas believe, accept, and uphold the inconceivable voice of the Tathagata with pure and unwavering faith, and even give rise to rare thoughts? Shariputra! The Tathagata appears in the world, having compassion for all sentient beings, expounding the Dharma, and the voice that is emitted is in accordance with the assembly. Because of the power of the beings that are being tamed,

，如來音聲普遍十方無量世界，令諸眾生心歡喜故。舍利子！然諸如來所出音聲，雖遍世界不作是念：『我為苾芻眾說法，我為苾芻尼眾說法，我為鄔波索迦眾、鄔波斯迦眾、婆羅門眾、剎帝利眾、長者眾、天眾、梵眾，如是等眾而為說法。』亦不作是念：『我今演說契經、應頌、記莂、伽他、自說、緣起、本事、本生、方廣、希法、譬喻、解釋，如是等趣十二分教。』初未生念為之敷演。舍利子！如來隨諸眾集，所謂苾芻乃至梵眾，如其所聞種種正勤而為說法。是諸眾生樂聞法故，各自謂聞如來法聲面門而發。然是法聲于其所說，種類言詞不相障礙，各別悟解自所了法，是則名為不可思議。舍利子！諸佛如來先福所感，果報音聲其相無量。所謂慈潤聲、可意聲、意樂聲、清凈聲、離垢聲、美妙聲、喜聞聲、辯了聲、不䩕聲、不澀聲、令身適悅聲、心生踴躍聲、心歡悅豫聲、發起喜樂聲、易解聲、易識聲、正直聲、可愛聲、可喜聲、慶悅聲、意悅聲、師子王吼聲、大雷震聲、大海震聲、緊捺洛歌聲、羯羅頻伽聲、梵天聲、天鼓聲、吉祥聲、柔軟聲、顯暢聲、大雷深遠聲、一切含識諸根喜聲、稱可一切眾會聲、成就一切微妙相聲。舍利子！如是等如來音聲，具足如是殊勝功德，及余無量無邊功德之所莊嚴。舍利子！是名

【現代漢語翻譯】現代漢語譯本：如來的聲音普遍傳遍十方無量世界，使一切眾生心生歡喜。舍利子（佛陀的十大弟子之一，以智慧著稱）！然而，諸如來所發出的聲音，雖然遍佈世界，卻不會有這樣的想法：『我正在為比丘（出家男眾）眾說法，我正在為比丘尼（出家女眾）眾說法，我正在為優婆塞（在家男眾）眾、優婆夷（在家女眾）眾、婆羅門（古印度祭司階層）眾、剎帝利（古印度武士階層）眾、長者（有德望的年長者）眾、天眾、梵眾，以及其他類似的眾生說法。』也不會有這樣的想法：『我正在演說契經（佛陀的教誨）、應頌（以詩歌形式表達的教義）、記莂（對弟子未來成就的預言）、伽他（偈頌）、自說（佛陀不待請問而自說的教義）、緣起（事物相互依存的法則）、本事（佛陀過去世的經歷）、本生（佛陀前世的故事）、方廣（廣大的教義）、希法（稀有難得的教義）、譬喻（用比喻說明教義）、解釋（對教義的詳細解釋），這些屬於十二分教。』在最初沒有生起這些念頭時，就已經開始敷演佛法了。舍利子！如來隨著各種眾生的聚集，無論是比丘乃至梵眾，都根據他們所聽聞的各種正勤（正確的修行方法）而為他們說法。這些眾生因為樂於聽聞佛法，各自認為是從如來面前聽聞佛法之聲而發起的。然而，這佛法之聲在所說的內容、種類和言辭上並不互相妨礙，各自領悟理解自己所理解的佛法，這就是所謂的不可思議。舍利子！諸佛如來由於先前的福德所感，所發出的聲音具有無量的果報。例如，慈潤之聲、可意之聲、意樂之聲、清凈之聲、離垢之聲、美妙之聲、喜聞之聲、辯了之聲、不澀之聲、不滯之聲、令身適悅之聲、心生踴躍之聲、心歡悅豫之聲、發起喜樂之聲、易解之聲、易識之聲、正直之聲、可愛之聲、可喜之聲、慶悅之聲、意悅之聲、師子王吼之聲、大雷震之聲、大海震之聲、緊捺洛（天樂神）歌之聲、羯羅頻伽（妙音鳥）之聲、梵天之聲、天鼓之聲、吉祥之聲、柔軟之聲、顯暢之聲、大雷深遠之聲、一切有情眾生諸根喜悅之聲、稱可一切眾會之聲、成就一切微妙相之聲。舍利子！像這樣的如來之聲，具足如此殊勝的功德，以及其他無量無邊的功德所莊嚴。舍利子！這就是所謂的…… English version: The Tathagata's (another name for Buddha) voice pervades the ten directions and countless worlds, causing all sentient beings to rejoice. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! However, the voices emitted by the Tathagatas, although pervading the world, do not have thoughts such as: 'I am now teaching the Dharma to the Bhikshu (monks) assembly, I am now teaching the Dharma to the Bhikshuni (nuns) assembly, I am now teaching the Dharma to the Upasaka (male lay followers) assembly, the Upasika (female lay followers) assembly, the Brahmin (priestly class in ancient India) assembly, the Kshatriya (warrior class in ancient India) assembly, the Elder (respected elders) assembly, the Deva (gods) assembly, the Brahma (creator god) assembly, and other such assemblies.' Nor do they have thoughts such as: 'I am now expounding the Sutras (Buddha's teachings), the Geyas (teachings in verse), the Vyakarana (prophecies of disciples' future achievements), the Gathas (verses), the Udana (teachings spoken without prompting), the Nidana (the law of dependent origination), the Avadana (stories of Buddha's past lives), the Jataka (stories of Buddha's previous births), the Vaipulya (extensive teachings), the Adbhuta-dharma (rare and wonderful teachings), the Avadana (parables), and the Upadesha (detailed explanations), which belong to the twelve divisions of teachings.' They begin to expound the Dharma without initially having these thoughts. Shariputra! The Tathagatas, according to the gatherings of various beings, whether it be Bhikshus or even the Brahma assembly, teach the Dharma according to the various diligent practices (correct methods of cultivation) they have heard. These beings, because they are delighted to hear the Dharma, each believe that they are hearing the Dharma from the Tathagata's presence. However, this Dharma voice, in its content, types, and words, does not hinder each other, and each understands the Dharma they comprehend, which is called inconceivable. Shariputra! The voices of the Tathagatas, due to the merit of their previous good deeds, have immeasurable retributions. For example, the voice of compassion, the voice of pleasantness, the voice of delight, the voice of purity, the voice of freedom from defilement, the voice of beauty, the voice of joy to hear, the voice of eloquence, the voice of non-harshness, the voice of non-obstruction, the voice that makes the body comfortable, the voice that makes the heart leap with joy, the voice that makes the heart happy and joyful, the voice that initiates joy and happiness, the voice that is easy to understand, the voice that is easy to recognize, the voice of uprightness, the voice of loveliness, the voice of joyfulness, the voice of celebration, the voice of delight, the voice of a lion's roar, the voice of a great thunder, the voice of an ocean's roar, the voice of a Kinnara (celestial musician) song, the voice of a Kalavinka (mythical bird with a beautiful voice), the voice of Brahma, the voice of a celestial drum, the voice of auspiciousness, the voice of gentleness, the voice of clarity, the voice of a deep and far-reaching thunder, the voice that pleases the senses of all sentient beings, the voice that is acceptable to all assemblies, the voice that accomplishes all subtle aspects. Shariputra! Such is the voice of the Tathagatas, endowed with such supreme merits, and adorned by countless other merits. Shariputra! This is called...

【English Translation】 The Tathagata's voice pervades the ten directions and countless worlds, causing all sentient beings to rejoice. Shariputra! However, the voices emitted by the Tathagatas, although pervading the world, do not have thoughts such as: 'I am now teaching the Dharma to the Bhikshu assembly, I am now teaching the Dharma to the Bhikshuni assembly, I am now teaching the Dharma to the Upasaka assembly, the Upasika assembly, the Brahmin assembly, the Kshatriya assembly, the Elder assembly, the Deva assembly, the Brahma assembly, and other such assemblies.' Nor do they have thoughts such as: 'I am now expounding the Sutras, the Geyas, the Vyakarana, the Gathas, the Udana, the Nidana, the Avadana, the Jataka, the Vaipulya, the Adbhuta-dharma, the Avadana, and the Upadesha, which belong to the twelve divisions of teachings.' They begin to expound the Dharma without initially having these thoughts. Shariputra! The Tathagatas, according to the gatherings of various beings, whether it be Bhikshus or even the Brahma assembly, teach the Dharma according to the various diligent practices they have heard. These beings, because they are delighted to hear the Dharma, each believe that they are hearing the Dharma from the Tathagata's presence. However, this Dharma voice, in its content, types, and words, does not hinder each other, and each understands the Dharma they comprehend, which is called inconceivable. Shariputra! The voices of the Tathagatas, due to the merit of their previous good deeds, have immeasurable retributions. For example, the voice of compassion, the voice of pleasantness, the voice of delight, the voice of purity, the voice of freedom from defilement, the voice of beauty, the voice of joy to hear, the voice of eloquence, the voice of non-harshness, the voice of non-obstruction, the voice that makes the body comfortable, the voice that makes the heart leap with joy, the voice that makes the heart happy and joyful, the voice that initiates joy and happiness, the voice that is easy to understand, the voice that is easy to recognize, the voice of uprightness, the voice of loveliness, the voice of joyfulness, the voice of celebration, the voice of delight, the voice of a lion's roar, the voice of a great thunder, the voice of an ocean's roar, the voice of a Kinnara song, the voice of a Kalavinka, the voice of Brahma, the voice of a celestial drum, the voice of auspiciousness, the voice of gentleness, the voice of clarity, the voice of a deep and far-reaching thunder, the voice that pleases the senses of all sentient beings, the voice that is acceptable to all assemblies, the voice that accomplishes all subtle aspects. Shariputra! Such is the voice of the Tathagatas, endowed with such supreme merits, and adorned by countless other merits. Shariputra! This is called...

第二如來不思議音聲。是諸菩薩摩訶薩聞如來不思議音聲，具足無量殊勝功德，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「導師演妙音，　　所謂梵音聲，　由是法具足，　　令諸梵歡喜。　牟尼演妙音，　　從大悲流涌，　謂與慈相應，　　喜舍亦如是。　如是具足音，　　滅眾生貪火，　息除瞋恚毒，　　壞裂諸癡暗。　假使贍部洲，　　無量種人聲，　縱獲遍聞已，　　終不悟解脫。　天地虛空聲，　　不悟亦如是，　若聞聖主聲，　　必能證寂滅。　二足及四足，　　多足及無足，　悉同彼音聲，　　悟之善惡法。　三千世界內，　　下中上音聲，　隨彼種類音，　　化令證解脫。　演無分別聲，　　無縛無攝受，　處定開真諦，　　聞者息煩惱。　無邊眾生聞，　　佛法僧音聲，　及施戒聞忍，　　如來聲如是。　彼聲非有量，　　聲智俱無邊，　信佛聲無疑，　　唯聰慧菩薩。」

爾時佛告舍利子：「云何菩薩摩訶薩于如來不思議大智，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想？舍利子！如來無礙智見不可思議，於一切法中依之而起。諸菩薩摩訶薩則能信受諦奉，乃至發希奇想。舍利子！如來

【現代漢語翻譯】現代漢語譯本第二，如來不可思議的音聲。這些菩薩摩訶薩（菩薩中的大修行者）聽到如來不可思議的音聲，具足無量殊勝的功德，信受真理，清凈無疑，更加踴躍，內心深生歡喜，並生起稀奇的想法。

這時，世尊想要再次宣說這個道理，就說了偈頌：

『導師演說微妙的音聲，也就是所謂的梵音聲（清凈的音聲），由此法得以具足，令諸梵天（天神）歡喜。牟尼（佛的稱號）演說微妙的音聲，從大悲心中流淌而出，是與慈愛相應的，喜悅和捨棄也是如此。這樣的具足音聲，能熄滅眾生的貪慾之火，平息瞋恚的毒害，摧毀一切愚癡的黑暗。假使整個贍部洲（人所居住的世界），有無量種人的聲音，即使全部聽到，最終也不能領悟解脫。天地虛空的聲音，不領悟也是如此，如果聽到聖主（佛）的聲音，必定能夠證得寂滅。二足和四足的動物，多足和無足的動物，都通過這音聲，領悟善惡之法。在三千世界之內，下、中、上各種音聲，隨著它們各自的種類，教化它們證得解脫。演說沒有分別的音聲，沒有束縛也沒有攝取，在禪定中開啟真理，聽到的人就能平息煩惱。無邊的眾生聽到，佛、法、僧的音聲，以及佈施、持戒、忍辱，如來的音聲就是這樣。這音聲沒有限量，音聲和智慧都無邊無際，相信佛的音聲沒有疑惑，只有聰慧的菩薩才能做到。』

這時，佛告訴舍利子（佛陀的十大弟子之一）說：『為什麼菩薩摩訶薩對於如來不可思議的大智慧，能夠信受真理，清凈無疑，更加踴躍，內心深生歡喜，並生起稀奇的想法呢？舍利子！如來的無礙智見不可思議，在一切法中依此而生起。諸菩薩摩訶薩則能夠信受真理，乃至生起稀奇的想法。舍利子！如來

【English Translation】 English version Secondly, the inconceivable voice of the Tathagata (Buddha). These Bodhisattva Mahasattvas (great beings among Bodhisattvas), upon hearing the inconceivable voice of the Tathagata, are endowed with immeasurable and supreme merits, faithfully accept the truth, are purely without doubt, become even more joyful, deeply rejoice in their hearts, and give rise to wondrous thoughts.

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'The Guide expounds the wonderful sound, Which is called the Brahma sound (pure sound), By which the Dharma is perfected, Causing the Brahmas (deities) to rejoice. The Muni (title of Buddha) expounds the wonderful sound, Flowing forth from great compassion, It is in accordance with loving-kindness, Joy and equanimity are also like this. Such a complete sound, Extinguishes the fire of greed in beings, Pacifies the poison of anger, Shatters all the darkness of ignorance. Suppose in the entire Jambudvipa (the world where humans live), There are countless kinds of human voices, Even if all are heard, Ultimately, liberation cannot be realized. The sounds of heaven and empty space, Not understanding is also like this, If the voice of the Holy Lord (Buddha) is heard, One will surely attain Nirvana. Two-legged and four-legged creatures, Many-legged and legless creatures, All through this sound, Understand the laws of good and evil. Within the three thousand worlds, The lower, middle, and upper sounds, According to their respective kinds, Transform them to attain liberation. Expounding the sound without discrimination, Without bondage or attachment, In meditation, revealing the truth, Those who hear it will cease their afflictions. Boundless beings hear, The sound of the Buddha, Dharma, and Sangha, As well as giving, morality, and patience, The Tathagata's sound is like this. This sound is immeasurable, Sound and wisdom are both boundless, Believing in the Buddha's sound without doubt, Only wise Bodhisattvas can do this.'

At that time, the Buddha said to Sariputra (one of the Buddha's ten great disciples): 'Why are Bodhisattva Mahasattvas able to faithfully accept the truth, purely without doubt, become even more joyful, deeply rejoice in their hearts, and give rise to wondrous thoughts regarding the inconceivable great wisdom of the Tathagata? Sariputra! The unobstructed wisdom and vision of the Tathagata are inconceivable, and they arise based on all dharmas. The Bodhisattva Mahasattvas are able to faithfully accept the truth, and even give rise to wondrous thoughts. Sariputra! The Tathagata

為生信故，依如來智波羅蜜多廣說譬喻，諸有智者便得開解。舍利子！假使有人以殑伽沙等世界中所有草木莖幹枝葉，下至量齊四指積為大聚，以火焚之乃變成墨，擲置他方殑伽沙等世界海中，于百千歲就以磨之盡為墨汁。舍利子！如來成就如是無礙智見。以是智故從彼如是大海之中取一墨滴，以智力故分析了知是某世界如是樹成，某根某莖、某枝某條、花果葉等，類別所作皆悉了知。何以故？舍利子！由如來善通達法界故，而能如是了知此墨從某世界某樹而來。如是次第乃至廣說。舍利子！是名如來、應、正遍知具足如是大神通力、具足如是大威德力、具足如是大宗勢力。是故舍利子！若有善男子善女人于如來大智清凈信受，又于佛所起愛敬心者，彼善男子善女人所有善根叵知其邊速盡苦際。何以故？舍利子！如來善通達法界故。由通達故，若有眾生於如來所起微善者，盡于苦際畢竟不壞。

「舍利子！我今為汝復說譬喻，令有智者因此喻故於義解了。舍利子！如有男子壽命百年，此人持一毛端散分以為百五十分，取毛一分沾水一滴，來至我所而作是言：『敢以滴水持用相寄，后若須者當還賜我。』爾時如來取其滴水置殑伽河中，而為彼河流浪洄澓之所旋轉，和合引注至於大海。是人滿百年已來至我所，而白

【現代漢語翻譯】現代漢語譯本：爲了讓眾生生起信心，我將依據如來的智慧波羅蜜多（智慧的最高境界）廣說譬喻，讓有智慧的人能夠理解開悟。舍利子（佛陀的十大弟子之一，以智慧著稱）！假設有人將恒河沙數世界中所有的草木莖幹枝葉，下至四指高的都堆積成巨大的堆，用火焚燒成墨，然後將墨投入到其他恒河沙數世界的海中，經過百千年的研磨，最終變成墨汁。舍利子！如來成就瞭如此無礙的智慧和見解。憑藉這種智慧，如來能從如此巨大的墨海中取出一滴墨，以智慧的力量分析瞭解，知道這墨滴來自哪個世界的哪棵樹，是哪裡的根、哪裡的莖、哪裡的枝、哪裡的條、花、果、葉等，所有類別和來源都完全知曉。為什麼呢？舍利子！因為如來善於通達法界（宇宙萬物的本質），所以能夠如此瞭解這墨來自哪個世界的哪棵樹。如此次第，乃至廣說。舍利子！這就是如來、應供、正遍知（佛陀的三種稱號）所具足的如此巨大的神通力、如此巨大的威德力、如此巨大的宗勢力。因此，舍利子！如果有善男子善女人對如來的大智慧清凈信受，又對佛陀生起愛敬之心，那麼這些善男子善女人所積累的善根，其邊際不可知，他們將迅速到達苦的盡頭。為什麼呢？舍利子！因為如來善於通達法界。由於通達法界，如果有眾生對如來生起微小的善念，他們最終將到達苦的盡頭，永遠不會退轉。舍利子！我現在再為你講述一個譬喻，讓有智慧的人因此譬喻而理解其中的含義。舍利子！假設有一個人壽命一百年，這個人將一根毛髮分成一百五十分，取其中一分沾上一滴水，來到我這裡說：『我敢將這滴水寄存在您這裡，以後如果需要，請您還給我。』這時，如來將這滴水放入恒河中，讓它隨著河流的波浪迴旋，最終匯入大海。這個人滿一百年後，來到我這裡，對我說：

【English Translation】 English version: For the sake of generating faith in sentient beings, I will extensively explain metaphors based on the Tathagata's (Buddha's) wisdom paramita (perfection of wisdom), so that those with wisdom can understand and be enlightened. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Suppose someone takes all the stems, trunks, branches, and leaves of plants and trees in worlds as numerous as the sands of the Ganges River, down to those four fingers high, and piles them into a huge heap. They then burn it into ink, and throw the ink into the seas of other worlds as numerous as the sands of the Ganges River. After grinding it for hundreds of thousands of years, it finally becomes ink juice. Shariputra! The Tathagata has achieved such unobstructed wisdom and insight. With this wisdom, the Tathagata can take a drop of ink from such a vast sea of ink, and through the power of wisdom, analyze and understand that this drop of ink comes from which tree in which world, which root, which stem, which branch, which twig, flower, fruit, leaf, etc. All categories and origins are completely known. Why is this so? Shariputra! Because the Tathagata is skilled in understanding the Dharma realm (the essence of all things in the universe), he is able to know that this ink comes from which tree in which world. And so on, extensively explained. Shariputra! This is what is called the Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha), who possesses such great supernatural powers, such great majestic power, and such great authority. Therefore, Shariputra! If there are good men and good women who purely believe and accept the great wisdom of the Tathagata, and who also develop love and respect for the Buddha, then the roots of goodness accumulated by these good men and good women are immeasurable, and they will quickly reach the end of suffering. Why is this so? Shariputra! Because the Tathagata is skilled in understanding the Dharma realm. Because of this understanding, if any sentient being develops even a small good thought towards the Tathagata, they will ultimately reach the end of suffering and will never regress. Shariputra! I will now tell you another metaphor, so that those with wisdom can understand its meaning. Shariputra! Suppose there is a man with a lifespan of one hundred years. This man divides a single hair into one hundred and fifty parts, takes one part, dips it in a drop of water, and comes to me, saying: 'I dare to deposit this drop of water with you. If I need it later, please return it to me.' At that time, the Tathagata puts this drop of water into the Ganges River, letting it swirl with the waves of the river, and finally flow into the ocean. After this man has lived for a hundred years, he comes to me and says:

我言：『先寄滴水今請還我。』舍利子！如來成就不思議智，由是智故如來、應、正等覺知彼水滴在於大海，便以一分毛端就大海內沾本水滴用還是人。舍利子！此譬喻者義何謂耶？所謂眾生曾以一滴微善之水寄置如來福田手中久而不失。如是舍利子！若有善男子善女人，于如來不思議智清凈信受起愛敬心，緣念如來興諸供養，又以名花散空奉獻，是人所有善根叵知其邊速盡苦際。何以故？舍利子！如來善通達法界故。若人于如來所起一念善心者，盡于苦際畢竟不壞。」

爾時長老舍利子白佛言：「世尊！如來不思議大智離識而轉不？」

佛言：「不也。」

舍利子復白佛言：「世尊！若如是者，云何為智？云何為識？」

佛言：「舍利子！有四識住識，依此住故名識住。何者為四？所謂色識住者，識緣於色、識住色中，由如此故生喜住著，轉加增長堅固廣大。受識住者，識緣于受、識住受中，由如此故生喜住著，轉加增長堅固廣大。想識住者，識緣于想、識住想中，由如此故生喜住著，轉加增長堅固廣大。行識住者，識緣於行、識住行中，由如此故生喜住著，轉加增長堅固廣大。舍利子！如是等相名之為識。復以何等名之為智？所謂不住五受蘊中、了達識蘊，是名為智。又舍利子！所言識

{ "translations": [ "現代漢語譯本：我說：『先前寄放的一滴水，現在請還給我。』舍利子（佛陀十大弟子之一，以智慧著稱）！如來（佛陀的稱號）成就了不可思議的智慧，因為這智慧，如來、應（應供）、正等覺（佛陀的稱號）知道那滴水在大海中，便用一根毛髮的尖端從大海中沾取原本的那滴水還給那個人。舍利子！這個比喻的意義是什麼呢？意思是說眾生曾經以一滴微小的善行之水寄放在如來福田（指佛陀的功德）手中，長久也不會遺失。像這樣，舍利子！如果有善男子善女人，對於如來不可思議的智慧清凈地信受，生起愛敬之心，緣念如來而興起各種供養，又以名貴的花朵散在空中奉獻，這個人所擁有的善根無法知道它的邊際，迅速地就能到達苦的盡頭。為什麼呢？舍利子！因為如來善於通達法界（宇宙萬法的本體）。如果有人在如來那裡生起一念善心，直到苦的盡頭也不會壞滅。」， "當時，長老舍利子對佛說：『世尊！如來不可思議的大智慧是離開意識而運轉的嗎？』", "佛說：『不是的。』", "舍利子又對佛說：『世尊！如果這樣，那麼什麼是智？什麼是識？』", "佛說：『舍利子！有四種識的住處，識依靠這些住處而被稱為識住。哪四種呢？所謂色識住，是說識緣於色（物質現象），識住在色中，因此產生喜悅和執著，逐漸增長，變得堅固廣大。受識住，是說識緣于受（感受），識住在受中，因此產生喜悅和執著，逐漸增長，變得堅固廣大。想識住，是說識緣于想（表象），識住在想中，因此產生喜悅和執著，逐漸增長，變得堅固廣大。行識住，是說識緣於行（意志活動），識住在行中，因此產生喜悅和執著，逐漸增長，變得堅固廣大。舍利子！像這些現象被稱為識。又以什麼被稱為智呢？所謂不住在五受蘊（色、受、想、行、識五種構成人身心的要素）中，了達識蘊，這被稱為智。還有，舍利子！所說的識" ], "english_translations": [ "English version: I said, 『The drop of water I deposited earlier, please return it to me now.』 Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The Tathagata (the title of the Buddha) has achieved inconceivable wisdom. Because of this wisdom, the Tathagata, Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one) knows that drop of water is in the great ocean. Then, with the tip of a single hair, he takes the original drop of water from the ocean and returns it to that person. Shariputra! What is the meaning of this metaphor? It means that sentient beings once deposited a drop of water of small good deeds in the field of merit of the Tathagata (referring to the Buddha's merits), and it will not be lost for a long time. In this way, Shariputra! If there are good men and good women who purely believe and accept the inconceivable wisdom of the Tathagata, and give rise to love and respect, and contemplate the Tathagata and make various offerings, and also scatter precious flowers in the air as offerings, the roots of good of this person cannot be known to have a boundary, and they will quickly reach the end of suffering. Why is that? Shariputra! Because the Tathagata is good at understanding the Dharma realm (the essence of all phenomena in the universe). If someone generates a single thought of goodness towards the Tathagata, it will not be destroyed until the end of suffering.", "At that time, the elder Shariputra said to the Buddha, 『World Honored One! Does the inconceivable great wisdom of the Tathagata operate apart from consciousness?』", "The Buddha said, 『No, it does not.』", "Shariputra again said to the Buddha, 『World Honored One! If that is so, then what is wisdom? What is consciousness?』", "The Buddha said, 『Shariputra! There are four abodes of consciousness. Consciousness is called an abode of consciousness because it relies on these abodes. What are the four? The abode of consciousness in form means that consciousness is conditioned by form (material phenomena), and consciousness dwells in form. Because of this, joy and attachment arise, gradually increasing, becoming firm and vast. The abode of consciousness in feeling means that consciousness is conditioned by feeling (sensations), and consciousness dwells in feeling. Because of this, joy and attachment arise, gradually increasing, becoming firm and vast. The abode of consciousness in perception means that consciousness is conditioned by perception (mental images), and consciousness dwells in perception. Because of this, joy and attachment arise, gradually increasing, becoming firm and vast. The abode of consciousness in mental formations means that consciousness is conditioned by mental formations (volitional activities), and consciousness dwells in mental formations. Because of this, joy and attachment arise, gradually increasing, becoming firm and vast. Shariputra! These phenomena are called consciousness. And what is called wisdom? It is said that not dwelling in the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness, the five elements that constitute the human body and mind), and understanding the aggregate of consciousness, this is called wisdom. Furthermore, Shariputra! What is called consciousness" ] }

者，謂能了別地界水界火界風界，是名為識。所言智者，若有不住四大界中，能善通達識之法界不相離者，是名為智。又舍利子！所言識者，謂能了別眼所知色、耳所知聲、鼻所知香、舌所知味、身所知觸、意所知法，是名為識。所言智者，于內寂靜不行於外，唯依于智，不於一法而生分別及種種分別，是名為智。又舍利子！從境界生是名為識，從作意生是名為識，從分別生是名為識。無取無執、無有所緣、無所了別、無有分別，是名為智。又舍利子！所言識者，住有為法。何以故？無為法中識不能行。若能了達無為之法，是名為智。又舍利子！住生滅者名之為識。不生不滅無有所住是名為智。舍利子！如是諸相若識若智，是名如來第三不思議大智。若諸菩薩摩訶薩聞如是不思議大智無障無礙，一切法中依之而起，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「無量殑伽沙，　　十方界草木，　盡焚成墨灰，　　億載磨于海。　十力智深妙，　　取滴示含生，　如實分別知，　　此某界樹等。　如是十方界，　　塵水示如來，　佛智等虛空，　　遍曉無疑滯。　十方眾生心，　　發貪瞋癡行，　如實悉能知，　　無增減解脫。　十力世尊智，　　照

{ "translations": [ "現代漢語譯本：", "『識』，指的是能夠辨別地界（dijie，構成物質世界的元素之一）、水界（shuijie，構成物質世界的元素之一）、火界（huojie，構成物質世界的元素之一）、風界（fengjie，構成物質世界的元素之一）的能力，這被稱為『識』。而『智』，指的是如果能夠不執著於四大界，能夠善於通達『識』的法界（fajie，一切事物存在的法則）不相互分離，這被稱為『智』。還有，舍利子（Shalizi，佛陀的十大弟子之一）！所謂的『識』，指的是能夠辨別眼睛所見的顏色、耳朵所聽的聲音、鼻子所聞的香氣、舌頭所嘗的味道、身體所感的觸覺、以及意識所知的法，這被稱為『識』。而『智』，指的是內心寂靜不向外馳求，只依靠智慧，不對任何事物產生分別和種種分別，這被稱為『智』。還有，舍利子！從境界產生的是『識』，從作意（zuoyi，心理活動）產生的是『識』，從分別產生的是『識』。沒有執取，沒有執著，沒有所緣，沒有辨別，沒有分別，這被稱為『智』。還有，舍利子！所謂的『識』，是存在於有為法（youweifa，因緣和合而生的事物）中的。為什麼呢？因為『識』不能在無為法（wuweifa，不依賴因緣而存在的事物）中執行。如果能夠通達無為之法，這被稱為『智』。還有，舍利子！存在於生滅變化中的被稱為『識』。不生不滅，沒有所住，這被稱為『智』。舍利子！像這樣，無論是『識』還是『智』，都稱為如來（Rulai，佛陀的稱號）的第三種不可思議的大智慧。如果各位菩薩摩訶薩（Pusa-mohesa，偉大的菩薩）聽到這種不可思議的大智慧，沒有障礙，沒有阻礙，在一切法中依此而起，信受奉行，清凈無疑，會更加踴躍，深生歡喜，產生稀奇的想法。」， "", "這時，世尊（Shizun，佛陀的稱號）爲了重申這個道理，說了偈頌：", "", "『無量恒河沙，十方世界草木，", "全部焚燒成墨灰，億萬年磨于大海。", "十力（shili，佛陀的十種力量）智慧深奧微妙，取一滴展示給眾生，", "如實分別知道，這是某界樹木等。", "像這樣十方世界，塵土水滴展示給如來，", "佛陀的智慧等同虛空，普遍明曉沒有疑惑滯礙。", "十方眾生的心，生起貪婪、嗔恨、愚癡的行為，", "如實全部能夠知道，沒有增減，獲得解脫。", "十力世尊的智慧，照耀一切。』" ], "english_translations": [ "English version:", "'Consciousness' (shí), refers to the ability to discern the earth element (dijie, one of the elements constituting the material world), the water element (shuijie, one of the elements constituting the material world), the fire element (huojie, one of the elements constituting the material world), and the wind element (fengjie, one of the elements constituting the material world). This is called 'consciousness'. 'Wisdom' (zhi), on the other hand, refers to the ability to not be attached to the four great elements, and to be able to skillfully understand that the dharma realm (fajie, the law of existence of all things) of 'consciousness' is not separate. This is called 'wisdom'. Furthermore, Shariputra (Shalizi, one of the ten great disciples of the Buddha)! What is called 'consciousness' is the ability to discern the colors perceived by the eyes, the sounds heard by the ears, the fragrances smelled by the nose, the tastes tasted by the tongue, the tactile sensations felt by the body, and the dharmas known by the mind. This is called 'consciousness'. 'Wisdom' refers to being inwardly tranquil and not seeking externally, relying solely on wisdom, and not generating discriminations or various discriminations about any dharma. This is called 'wisdom'. Furthermore, Shariputra! What arises from the realm is called 'consciousness', what arises from intention (zuoyi, mental activity) is called 'consciousness', and what arises from discrimination is called 'consciousness'. Without grasping, without attachment, without an object of focus, without discernment, without discrimination, this is called 'wisdom'. Furthermore, Shariputra! What is called 'consciousness' dwells in conditioned dharmas (youweifa, things that arise from causes and conditions). Why? Because 'consciousness' cannot operate in unconditioned dharmas (wuweifa, things that do not depend on causes and conditions). If one can understand the unconditioned dharma, this is called 'wisdom'. Furthermore, Shariputra! What dwells in arising and ceasing is called 'consciousness'. Not arising, not ceasing, without dwelling, this is called 'wisdom'. Shariputra! These characteristics, whether 'consciousness' or 'wisdom', are called the Tathagata's (Rulai, title of the Buddha) third inconceivable great wisdom. If the Bodhisattva-Mahasattvas (Pusa-mohesa, great Bodhisattvas) hear of this inconceivable great wisdom, without obstruction, without hindrance, arising from it in all dharmas, believing and accepting it, practicing it purely without doubt, they will be even more joyful, deeply happy, and generate a rare thought.", "", "At that time, the World Honored One (Shizun, title of the Buddha), wishing to reiterate this meaning, spoke in verse:", "", "'Countless Ganges sands, the grasses and trees of the ten directions,", "All burned into ink ash, ground in the ocean for billions of years.", "The ten powers (shili, ten powers of the Buddha) of wisdom are profound and subtle, taking a drop to show to sentient beings,", "Truly discerning and knowing, this is a tree from a certain realm, etc.", "Like this, the ten directions of the world, dust and water drops are shown to the Tathagata,", "The Buddha's wisdom is equal to space, universally understanding without doubt or stagnation.", "The minds of sentient beings in the ten directions, generating greed, hatred, and delusion,", "Truly able to know all, without increase or decrease, attaining liberation.", "The wisdom of the World Honored One with ten powers, illuminates all.'" ] }

明於法界，　無分別離思，　　佛子能信受。」

爾時佛告舍利子：「云何菩薩摩訶薩于如來不思議大光，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想？舍利子！諸佛如來善通達法界故不可思議。由通達故，一切如來放大光明，遍照三千大千佛之世界而無障礙。舍利子！譬如空中無諸雲霧，日輪炎盛放大光明遍照於世。如是舍利子！如來、應、正等覺放大光明遍照一切亦復如是。又舍利子！如世間中燈油之光，于螢火光為廣為大，顯照明凈超過最勝。燭炬之耀超勝燈光，庭燎火聚又勝燭炬，藥草發光逾於火聚，星宿之光倍過藥草，滿月流光又過星耀，炎盛日光逾超于月，四天王天身所發光、宮殿光、墻壁光、莊嚴具光，倍勝於前不可為喻。如是展轉乃至他化自在天身、宮殿、墻壁、身莊嚴具，皆發光明又倍于上。梵身天光、梵輔天光、梵眾天光、大梵天光，如是少光、無量光、光凈、少凈，乃至遍凈、廣果、有想、無想、無煩、無熱、善現、善見、色究竟天，所有身光、宮殿光、墻壁光、莊嚴具光，比前諸光為最第一。如是色究竟天所有光明，比于如來正遍知光，而如來光超過於彼，微妙顯照最勝明凈，廣大第一不可為喻。何以故？舍利子！如來光者不可思議，從無量戒聚生，從等持聚生，慧聚、解脫聚

【現代漢語翻譯】現代漢語譯本：

『通達法界，沒有分別的念頭，遠離思慮，佛的弟子能夠相信並接受。』那時，佛告訴舍利子：『菩薩摩訶薩如何對如來不可思議的大光明，相信、接受、真誠奉行、清凈無疑，更加踴躍，內心深生歡喜，生起稀奇的想法呢？舍利子！諸佛如來因為善於通達法界，所以不可思議。由於通達的緣故，一切如來放出大光明，遍照三千大千佛的世界而沒有障礙。舍利子！譬如空中沒有云霧，太陽的光芒熾盛，放出大光明遍照世間。像這樣，舍利子！如來、應供、正等覺放出大光明遍照一切也是如此。又，舍利子！就像世間燈油的光，對於螢火蟲的光來說，是廣大的，是大的，顯現光明清凈，超過最殊勝的。蠟燭的光芒超過燈光，庭院裡燃燒的火堆又勝過蠟燭，藥草發出的光超過火堆，星宿的光芒超過藥草，滿月的流光又超過星光，熾盛的日光超過月亮，四天王天（佛教宇宙觀中位於須彌山山腰的第一層天）的身光、宮殿光、墻壁光、裝飾品的光，比之前的光要勝過無數倍，無法比喻。像這樣輾轉直到他化自在天（欲界頂層天）的身光、宮殿、墻壁、身上的裝飾品，都發出光明，又比上面的光更勝一籌。梵身天（色界初禪天）的光、梵輔天（色界初禪天）的光、梵眾天（色界初禪天）的光、大梵天（色界初禪天）的光，像這樣少光天（色界二禪天）、無量光天（色界二禪天）、光凈天（色界二禪天）、少凈天（色界三禪天），乃至遍凈天（色界三禪天）、廣果天（色界四禪天）、有想天（色界四禪天）、無想天（色界四禪天）、無煩天（色界五不還天）、無熱天（色界五不還天）、善現天（色界五不還天）、善見天（色界五不還天）、色究竟天（色界頂層天），所有身光、宮殿光、墻壁光、裝飾品的光，比之前的光最為第一。像這樣色究竟天所有的光明，比于如來正遍知的光，而如來的光超過它們，微妙顯現，照耀最殊勝明凈，廣大第一，無法比喻。為什麼呢？舍利子！如來的光不可思議，從無量的戒律聚集而生，從等持（禪定）聚集而生，智慧聚集、解脫聚集

【English Translation】 English version:

'Being clear about the Dharma realm, without discriminatory thoughts, free from contemplation, the Buddha's disciples can believe and accept it.' At that time, the Buddha said to Śāriputra: 'How does a Bodhisattva Mahāsattva, regarding the Tathāgata's inconceivable great light, believe, accept, sincerely practice, be purely without doubt, become even more invigorated, deeply rejoice in their heart, and give rise to extraordinary thoughts? Śāriputra! The Tathāgatas, because they are skilled in understanding the Dharma realm, are inconceivable. Because of this understanding, all Tathāgatas emit great light, illuminating the three thousand great thousand Buddha worlds without obstruction. Śāriputra! It is like in the sky where there are no clouds or mist, the sun's disc is blazing, emitting great light that illuminates the world. Just like that, Śāriputra! The Tathāgata, Arhat, Samyaksaṃbuddha, emits great light that illuminates everything in the same way. Furthermore, Śāriputra! Just like the light of lamp oil in the world, compared to the light of a firefly, it is vast and great, manifesting bright clarity, surpassing the most excellent. The light of a candle surpasses the light of a lamp, a bonfire in the courtyard surpasses a candle, the light emitted by medicinal herbs surpasses a bonfire, the light of stars surpasses medicinal herbs, the flowing light of the full moon surpasses the light of stars, the blazing light of the sun surpasses the moon, the body light, palace light, wall light, and ornament light of the Four Heavenly Kings (the first heaven located on the waist of Mount Sumeru in Buddhist cosmology), are countless times more superior than the previous lights, beyond comparison. In this way, it extends to the body light, palaces, walls, and body ornaments of the Paranirmitavaśavartin Heaven (the highest heaven of the Desire Realm), all emitting light, which is even more superior than the lights above. The light of the Brahmakayika Heaven (the first dhyana heaven of the Form Realm), the light of the Brahmapurohita Heaven (the first dhyana heaven of the Form Realm), the light of the Mahabrahma Heaven (the first dhyana heaven of the Form Realm), the light of the Parittabha Heaven (the second dhyana heaven of the Form Realm), the light of the Apramanabha Heaven (the second dhyana heaven of the Form Realm), the light of the Abhasvara Heaven (the second dhyana heaven of the Form Realm), the light of the Parittasubha Heaven (the third dhyana heaven of the Form Realm), up to the Subhakrtsna Heaven (the third dhyana heaven of the Form Realm), the Anabhraka Heaven (the fourth dhyana heaven of the Form Realm), the Punyaprabhava Heaven (the fourth dhyana heaven of the Form Realm), the Brhatphala Heaven (the fourth dhyana heaven of the Form Realm), the Avrha Heaven (the fifth of the Pure Abodes), the Atapa Heaven (the fifth of the Pure Abodes), the Sudrsa Heaven (the fifth of the Pure Abodes), the Sudarsana Heaven (the fifth of the Pure Abodes), and the Akanistha Heaven (the highest heaven of the Form Realm), all the body light, palace light, wall light, and ornament light, compared to the previous lights, are the most superior. In this way, all the light of the Akanistha Heaven, compared to the light of the Tathāgata's Samyaksaṃbuddha, the Tathāgata's light surpasses them, subtly manifesting, illuminating most excellently and purely, vast and supreme, beyond comparison. Why is that? Śāriputra! The Tathāgata's light is inconceivable, arising from the accumulation of immeasurable precepts, arising from the accumulation of samadhi (meditative concentration), the accumulation of wisdom, and the accumulation of liberation.'

、解脫智見聚生，從如是等無量功德之所由生。又舍利子！三千大千世界所有諸光，比如來光，百倍不及其一，乃至優波尼商倍不及其一，如是算數譬喻所不能及。複次舍利子！如贍部捺陀金置凡金中，令彼凡金猶如墨聚失於明照。如是舍利子！於此三千大千世界中所有光明，若於如來光前不能明照亦復如是。又一切世間所有諸光，于如來光前不可說言，有光、有凈、有勝、有上、有無上也。

「複次舍利子！汝今當知，如來不為憐愍眾生攝持此光令週一尋者，但以一分業所生光則能遍照三千大千佛之世界，令日月光悉不復現。若如是者，不可分別有晝有夜，不可分別有月半月，及以時節歲數分齊；但為憐愍諸眾生故現週一尋。舍利子！若如來、應、正遍知發意欲以光明遍滿無量無數無邊世界，則能遍照。何以故？舍利子！如來以得第一般若波羅蜜多故。舍利子！我今為汝更說譬喻重明此義，諸有智者倍增顯了。舍利子！假使有人以此三千大千世界碎為微塵，置衣襟中往至東方，過爾所微塵數世界乃下一塵，如是展轉盡此微塵，而此東方所有世界未盡其邊。如是南西北方四維上下亦復如是。舍利子！于汝意云何？頗有人能得是世界諸邊際不？」

舍利子言：「不也。薄伽梵！不也。蘇揭多！」

「

【現代漢語翻譯】現代漢語譯本：解脫的智慧和見解由此產生，它由如此等等無量的功德所生。還有，舍利子！三千大千世界中所有的光芒，比如來（Tathagata）的光芒，百倍也不及其一，乃至優波尼商（Upaniṣad，一種古印度哲學文獻）倍也不及其一，這樣的算數和比喻都無法企及。再者，舍利子！就像贍部捺陀金（Jambunada，一種純金）放在普通的金子中，使得那些普通的金子如同墨團一般失去光澤。同樣，舍利子！在這三千大千世界中所有的光明，如果與如來的光芒相比，也不能顯現光亮，也是如此。而且，世間所有的一切光芒，在如來的光芒面前，都不能說是有光、有凈、有勝、有上、有無上。再者，舍利子！你現在應當知道，如來不是爲了憐憫眾生才將光芒限制在一尋（約八尺）的範圍，而是因為一分業力所生的光芒就能遍照三千大千佛的世界，使得日月的光芒都無法顯現。如果這樣，就無法分辨白天和黑夜，無法分辨上半月和下半月，以及時節和歲數的界限；只是爲了憐憫眾生才顯現一尋的光芒。舍利子！如果如來、應、正遍知（Tathagata, Arhat, Samyaksaṃbuddha，佛的三種稱號）發願要用光明遍滿無量無數無邊的世界，就能遍照。為什麼呢？舍利子！因為如來已經獲得了第一般若波羅蜜多（Prajñāpāramitā，智慧的完美）。舍利子！我現在為你再說一個比喻來重申這個道理，讓有智慧的人更加明白。舍利子！假設有人將這三千大千世界碎成微塵，放在衣襟中向東方走去，每經過與微塵數量相同的世界就放下一粒微塵，這樣一直到把所有微塵都放完，而這東方所有的世界還沒有到達盡頭。同樣，南方、西方、北方、四維和上下方向也是如此。舍利子！你認為如何？有人能夠到達這些世界的邊際嗎？舍利子回答說：『不能，世尊！不能，善逝（Sugata，佛的稱號）！』

【English Translation】 English version: The gathering of wisdom and insight of liberation arises from such immeasurable merits. Furthermore, Shariputra! All the lights in the three thousand great thousand worlds, compared to the light of the Tathagata, are not even one hundredth, not even one Upaniṣadth. Such calculations and metaphors cannot reach it. Moreover, Shariputra! Just as Jambunada gold placed among ordinary gold causes that ordinary gold to lose its brightness like a mass of ink. Similarly, Shariputra! All the light in this three thousand great thousand worlds, if compared to the light of the Tathagata, cannot shine brightly, it is the same. Moreover, all the lights in the world, in front of the light of the Tathagata, cannot be said to have light, purity, superiority, highness, or unsurpassedness. Furthermore, Shariputra! You should now know that the Tathagata does not hold this light within a fathom (about eight feet) out of compassion for sentient beings, but rather, the light produced by a fraction of karma can illuminate the three thousand great thousand Buddha worlds, causing the light of the sun and moon to disappear. If it were so, it would be impossible to distinguish between day and night, impossible to distinguish between the waxing and waning moon, and the boundaries of seasons and years; it is only out of compassion for sentient beings that a fathom of light is manifested. Shariputra! If the Tathagata, Arhat, Samyaksaṃbuddha (three titles of the Buddha) intends to illuminate immeasurable, countless, and boundless worlds with light, then it can illuminate them all. Why is that? Shariputra! Because the Tathagata has attained the first Prajñāpāramitā (perfection of wisdom). Shariputra! I will now give you another metaphor to reiterate this meaning, so that the wise may understand it even more clearly. Shariputra! Suppose someone were to break this three thousand great thousand worlds into fine dust, put it in the hem of their robe, and walk towards the east, dropping one grain of dust after passing as many worlds as there are grains of dust. This would continue until all the dust was gone, and yet the eastern worlds would not have reached their end. Similarly, the south, west, north, intermediate directions, and above and below are the same. Shariputra! What do you think? Can anyone reach the boundaries of these worlds? Shariputra replied: 'No, Bhagavan! No, Sugata!'

舍利子！是諸世界所有諸光無量無邊不可思議，而如來光最為第一。彼一切光于如來光，百倍不及其一，乃至優波尼商分不及其一，如是算數譬喻所不能及。舍利子！如來發意欲以光明遍照一切世界，則能遍照。何以故？由如來得第一般若波羅蜜多故。舍利子！如來光者無有障礙，所有墻壁、若樹若木、若輪圍山、大輪圍山、乾陀摩達那山、目脂鄰陀山、大目脂鄰陀山、伊沙陀羅山、雪山、黑山及蘇迷盧山王，如是等皆不能障，佛之光明悉能洞徹，遍照三千大千世界。舍利子！少智眾生不能信解如來光者，或有眾生見如來光唯照一尋，次有智者見如來光照於二尋，次有智者見如來光照拘盧舍，次大智者乃至能見如來光明遍照三千大千世界。舍利子！乃至百千世界主梵天王，能見如來光明遍照百千世界。如是展轉，乃至已登上地諸大菩薩摩訶薩，能見如來光明遍照無量無邊世界。舍利子！如來為欲憐愍諸眾生故，又放光明遍照如虛空等諸眾生界。舍利子！是名第四如來不思議光。諸菩薩摩訶薩聞如來說是大光不可思議如虛空已，無惑無疑清凈信受，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「日月等光明，　　及諸釋梵等，　乃至色究竟，　　無光等佛者。　色究竟天光，　　遍照

【現代漢語翻譯】現代漢語譯本：舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！所有這些世界的光芒都是無量無邊、不可思議的，而如來的光芒最為第一。所有其他的光芒與如來的光芒相比，連百分之一都比不上，乃至優波尼沙曇（upanishad，古印度哲學經典）的微小部分都比不上，這樣的差距是任何算數和比喻都無法企及的。舍利子！如來一旦發願要用光明遍照一切世界，就能做到遍照。為什麼呢？因為如來獲得了第一的般若波羅蜜多（prajñāpāramitā，智慧的完美）。舍利子！如來的光芒沒有任何障礙，所有的墻壁、樹木、輪圍山（cakravāḍa，環繞世界的山脈）、大輪圍山、乾陀摩達那山（Gandhamādana，香山）、目脂鄰陀山（Mucilinda，山名）、大目脂鄰陀山、伊沙陀羅山（Īṣādhara，山名）、雪山、黑山以及須彌山王（Sumeru，宇宙中心的神山），這些都不能阻擋佛的光明，佛的光明能夠穿透一切，遍照三千大千世界。舍利子！智慧淺薄的眾生不能理解如來的光芒，有的眾生看到如來的光芒只照一尋（古代長度單位），稍有智慧的人看到如來的光芒照二尋，更有智慧的人看到如來的光芒照一拘盧舍（krośa，古代長度單位），而大智慧的人甚至能看到如來的光明遍照三千大千世界。舍利子！乃至百千世界之主梵天王（Brahmā，印度教的創造神），能看到如來的光明遍照百千世界。如此層層遞進，乃至已經登上菩薩地位的大菩薩摩訶薩（bodhisattvamahāsattva，偉大的菩薩），能看到如來的光明遍照無量無邊的世界。舍利子！如來爲了憐憫一切眾生，又放出光明遍照如虛空一般的眾生界。舍利子！這被稱為第四種如來不可思議的光明。諸位菩薩摩訶薩聽到如來說這種光明不可思議如虛空一般后，沒有疑惑，沒有懷疑，清凈地信受，更加踴躍，深感歡喜，生起稀有之想。

那時，世尊爲了重申這個道理，說了偈頌：

『日月等的光明，以及諸釋梵（Śakra，帝釋天）等，乃至色究竟天（Akaniṣṭha，色界最高天），沒有光能與佛的光芒相比。色究竟天的光芒，遍照』

【English Translation】 English version: Śāriputra! The lights of all these worlds are immeasurable, boundless, and inconceivable, but the light of the Tathāgata (如來, one of the epithets of the Buddha) is the foremost. All other lights, compared to the light of the Tathāgata, are not even one hundredth of it, not even one part of an upanishad (優波尼沙曇, ancient Indian philosophical texts); such a difference cannot be reached by any calculation or analogy. Śāriputra! Once the Tathāgata intends to illuminate all worlds with light, he can illuminate them all. Why is that? Because the Tathāgata has attained the first Prajñāpāramitā (般若波羅蜜多, perfection of wisdom). Śāriputra! The light of the Tathāgata has no obstruction; all walls, trees, mountains like Cakravāḍa (輪圍山, the mountain range surrounding the world), Mahācakravāḍa (大輪圍山, the great mountain range surrounding the world), Gandhamādana (乾陀摩達那山, fragrant mountain), Mucilinda (目脂鄰陀山, a mountain name), Mahāmucilinda (大目脂鄰陀山, great Mucilinda mountain), Īṣādhara (伊沙陀羅山, a mountain name), the Snowy Mountains, the Black Mountains, and Mount Sumeru (須彌山王, the divine mountain at the center of the universe), none of these can obstruct the light of the Buddha. The Buddha's light can penetrate everything and illuminate the three thousand great thousand worlds. Śāriputra! Beings of little wisdom cannot understand the light of the Tathāgata. Some beings see the light of the Tathāgata illuminating only one vyāma (尋, an ancient unit of length), those with a little more wisdom see the light of the Tathāgata illuminating two vyāmas, those with even more wisdom see the light of the Tathāgata illuminating one krośa (拘盧舍, an ancient unit of length), and those with great wisdom can even see the light of the Tathāgata illuminating the three thousand great thousand worlds. Śāriputra! Even Brahmā (梵天王, the creator god in Hinduism), the lord of hundreds of thousands of worlds, can see the light of the Tathāgata illuminating hundreds of thousands of worlds. Progressing in this way, even the great Bodhisattva-Mahāsattvas (菩薩摩訶薩, great bodhisattvas) who have already ascended to the bodhisattva stages can see the light of the Tathāgata illuminating immeasurable and boundless worlds. Śāriputra! Because the Tathāgata wishes to have compassion for all beings, he also emits light that illuminates all realms of beings, like the void. Śāriputra! This is called the fourth inconceivable light of the Tathāgata. When the Bodhisattva-Mahāsattvas hear the Tathāgata say that this light is inconceivable like the void, they have no doubt, no suspicion, and they accept it with pure faith, becoming even more joyful and filled with great happiness, and they give rise to a sense of wonder.

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'The light of the sun and moon, and of Śakra (釋梵, Indra) and others, even up to the Akaniṣṭha heaven (色究竟天, the highest heaven in the realm of form), no light can compare to the light of the Buddha. The light of the Akaniṣṭha heaven illuminates'

三千界，　比佛一毛光，　　十六不及一。　如來所放光，　　遍滿虛空界，　諸大慧眾生，　　方能見如是。　佛光無有邊，　　量等虛空性，　隨所化眾生，　　見光有差別。　如有生盲者，　　不見日光明，　彼不見光照，　　謂日光無有。　下劣諸眾生，　　不見佛光明，　彼不見光照，　　謂佛光無有。　或見光一尋，　　或見拘盧舍，　或及一由旬，　　或滿三千界。　已住于大地，　　大慧光菩薩，　或住八九地，　　至於十地者。　如來超彼地，　　光輪無有邊，　不思議佛土，　　施作諸佛事。　諸佛不思議，　　佛光不思議，　信者及獲福，　　亦爾難思議。」

爾時佛告舍利子：「云何菩薩摩訶薩于如來不可思議凈尸羅眾及三摩地眾，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想？舍利子！汝等應知如是正說，若諸含識在於世間奉持尸羅清凈無染，由清凈故，當知是人成就清凈身業、成就清凈語業、成就清凈意業。是人雖復常處世間，而不為彼世法所染。當知是人為婆羅門、為離諸惡、為沙門者、為寂靜者，是名第一修靜慮者、得第一三摩地波羅蜜多者。舍利子！如是含識則是如來。如是說者是名正說。何以故？舍利子！我初不見諸天世間，若魔

【現代漢語翻譯】現代漢語譯本三千世界（指佛教宇宙觀中的一個大千世界），相比佛陀的一根毫毛所發出的光芒，十六分之一都不到。如來（佛陀的稱號）所放出的光芒，遍佈整個虛空界，只有那些具有大智慧的眾生，才能看到這樣的景象。佛光沒有邊際，其量等同於虛空的性質，隨著所要教化的眾生不同，所見到的光芒也有差別。比如有天生的盲人，看不見太陽的光明，他們因為看不見光照，就認為太陽光不存在。那些下劣的眾生，看不見佛陀的光明，他們因為看不見光照，就認為佛光不存在。有的眾生看到的光只有一尋（古代長度單位），有的看到的光有拘盧舍（古代長度單位），有的看到的光有一由旬（古代長度單位），有的看到的光充滿三千世界。已經安住于大地（指菩薩的修行階段），具有大智慧光明的菩薩，或者安住於八地、九地，乃至安住於十地（菩薩修行的最高階段）的菩薩。如來超越了這些菩薩的境界，他的光輪沒有邊際，在不可思議的佛土中，施行著諸佛的事業。諸佛是不可思議的，佛光也是不可思議的，能夠相信的人以及所獲得的福報，也是難以思議的。

這時，佛陀告訴舍利子（佛陀的十大弟子之一）說：『菩薩摩訶薩（大菩薩）如何對於如來不可思議的清凈戒律和三摩地（禪定）的功德，能夠信受、奉行、清凈無疑，並且更加踴躍、深生歡喜、發出稀奇的想法呢？舍利子！你們應當知道這樣的正說，如果一切有情眾生在世間奉持戒律，清凈無染，由於清凈的緣故，應當知道這個人成就了清凈的身業、成就了清凈的語業、成就了清凈的意業。這個人雖然常常處在世間，卻不被世俗的法則所污染。應當知道這個人是婆羅門（指修行者）、是遠離諸惡的人、是沙門（指修行者）、是寂靜的人，這被稱為第一修習禪定的人、是獲得第一三摩地波羅蜜多（禪定到彼岸）的人。舍利子！這樣的有情眾生就是如來。這樣說才是正說。為什麼呢？舍利子！我最初沒有見到諸天世間，無論是魔

【English Translation】 English version The three thousand realms, Compared to a single hair-pore light of the Buddha, It is not even one-sixteenth. The light emitted by the Tathagata (title of the Buddha), Fills the entire realm of space, Only those great wise beings, Can see such a sight. The Buddha's light has no boundaries, Its measure is equal to the nature of space, Depending on the beings to be transformed, The light seen varies. For example, if there is a person born blind, They cannot see the light of the sun, Because they do not see the light, They think that sunlight does not exist. Those inferior beings, Cannot see the Buddha's light, Because they do not see the light, They think that the Buddha's light does not exist. Some beings see the light as only one 'xun' (ancient unit of length), Some see the light as a 'kuruśa' (ancient unit of length), Some see the light as one 'yojana' (ancient unit of length), Some see the light filling the three thousand realms. Those who have already abided on the earth (referring to the stage of Bodhisattva practice), The Bodhisattvas with great wisdom light, Or those who abide in the eighth or ninth stage, Even those who abide in the tenth stage (the highest stage of Bodhisattva practice). The Tathagata transcends these Bodhisattvas' realms, His light wheel has no boundaries, In the inconceivable Buddha lands, He performs the deeds of all Buddhas. The Buddhas are inconceivable, The Buddha's light is also inconceivable, Those who believe and the blessings they receive, Are also difficult to conceive.

At that time, the Buddha said to Shariputra (one of the Buddha's ten great disciples): 'How can a Bodhisattva Mahasattva (great Bodhisattva) have faith, accept, practice, be pure and without doubt, and be even more joyful, deeply happy, and have a rare thought regarding the Tathagata's inconceivable pure precepts and the merits of Samadhi (meditative concentration)? Shariputra! You should know this correct teaching, if all sentient beings in the world uphold the precepts, pure and undefiled, because of this purity, you should know that this person has achieved pure bodily karma, achieved pure verbal karma, and achieved pure mental karma. Although this person is always in the world, they are not defiled by worldly laws. You should know that this person is a Brahmin (referring to a practitioner), is one who is free from all evils, is a Shramana (referring to a practitioner), is a peaceful one, this is called the first one who practices meditation, the one who has attained the first Samadhi Paramita (meditation to the other shore). Shariputra! Such sentient beings are the Tathagata. This is the correct teaching. Why? Shariputra! I have not seen in the heavens or the world, whether it is a demon

若梵若沙門若婆羅門，及余天人阿素洛等，具有如是無量無邊不可思議清凈尸羅三摩地眾等如來者。何以故？舍利子！如來以得第一尸羅三摩地波羅蜜多故。舍利子！汝今欲聞佛說如來尸羅波羅蜜多譬喻不？」

舍利子言：「今正是時。薄伽梵！今正是時。蘇揭多！世尊！若諸苾芻聞佛所說如來尸羅波羅蜜多譬喻者，如所聞已當共受持。」

佛告舍利子：「善哉善哉！吾當為汝分別解說。舍利子！于汝意云何？諸眾生界與大地界，何者最多？」

舍利子言：「如我解佛所說義者，眾生界多，非地界也。」

佛言：「如是如是。舍利子！眾生界多，非如地界。舍利子！假使三千大千世界所有眾生，卵生胎生濕生化生，若有色若無色，若有想若無想若非有想非無想所有眾生。彼一切眾生於一剎那頃、或一牟呼羅多頃、或一羅婆頃，假使同時皆得人身。舍利子！彼一切眾生得人身已，於一剎那乃至一羅婆頃，假使同時悉成阿耨多羅三藐三菩提。是一一如來複化作爾所如來，是一一所化如來各有千頭，是一一頭各有千口，是一一口各有千舌。時彼一切諸化如來，皆悉成就如來十力、四無所畏、四無礙解，又成就佛無障無礙無盡辯才。舍利子！是諸如來以爾所舌，布演無礙無盡辯才，依一如來尸羅波羅

【現代漢語翻譯】現代漢語譯本：佛陀對舍利子說：『無論是梵天、沙門（出家修行者）、婆羅門（祭司），還是其他天人、阿修羅等，他們所具有的無量無邊、不可思議的清凈戒律（尸羅，śīla）、禪定（三摩地，samādhi）等功德，都比不上如來。』『為什麼呢？舍利子！因為如來已經證得了第一的戒律和禪定波羅蜜多（pāramitā，到達彼岸）。』『舍利子！你現在想聽我說說如來戒律波羅蜜多的譬喻嗎？』舍利子說：『現在正是時候，薄伽梵（Bhagavān，世尊）！現在正是時候，蘇揭多（Sugata，善逝）！世尊！如果各位比丘（bhikṣu，出家男眾）聽聞佛陀所說的如來戒律波羅蜜多譬喻，聽聞之後應當共同受持。』佛陀告訴舍利子：『很好，很好！我將為你們分別解說。舍利子！你認為怎麼樣？眾生界和大地界，哪個更多？』舍利子說：『依我理解佛陀所說的意義，眾生界多，不是大地界。』佛陀說：『是的，是的。舍利子！眾生界多，不是像大地界那麼多。舍利子！假設三千大千世界所有眾生，包括卵生、胎生、濕生、化生，有色的、無色的，有想的、無想的、非有想非無想的所有眾生。他們所有眾生在一剎那（kṣaṇa，極短的時間）、或一牟呼羅多（muhūrta，約48分鐘）頃、或一羅婆（lava，約1.6分鐘）頃，假設同時都得到人身。舍利子！他們所有眾生得到人身後，在一剎那乃至一羅婆頃，假設同時都成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。每一位如來又化作和他們一樣多的如來，每一位所化如來各有千個頭，每一個頭各有千張口，每一張口各有千條舌頭。那時，所有這些化身如來，都成就如來的十力（daśa-bala）、四無所畏（catvāri vaiśāradyāni）、四無礙解（catasraḥ pratisaṃvidaḥ），又成就佛陀無障礙、無盡的辯才。舍利子！這些如來用如此多的舌頭，宣說無礙無盡的辯才，依據一位如來的戒律波羅蜜多，

【English Translation】 English version: The Buddha said to Śāriputra, 'Whether it be Brahmā, Śramaṇas (ascetics), Brahmins (priests), or other Devas, Asuras, etc., the immeasurable, boundless, and inconceivable pure precepts (śīla), samādhi (meditative concentration), and other merits they possess are not comparable to those of the Tathāgata.' 'Why is that? Śāriputra! Because the Tathāgata has attained the first perfection of precepts and samādhi (pāramitā).' 'Śāriputra! Do you now wish to hear me speak of the simile of the Tathāgata's precept pāramitā?' Śāriputra said, 'Now is the right time, Bhagavan (Blessed One)! Now is the right time, Sugata (Well-Gone One)! World Honored One! If the Bhikṣus (monks) hear the simile of the Tathāgata's precept pāramitā spoken by the Buddha, they should receive and uphold it together after hearing it.' The Buddha told Śāriputra, 'Excellent, excellent! I will explain it to you in detail. Śāriputra! What do you think? Which is more numerous, the realm of sentient beings or the realm of the earth?' Śāriputra said, 'According to my understanding of the meaning of what the Buddha has said, the realm of sentient beings is more numerous, not the realm of the earth.' The Buddha said, 'So it is, so it is. Śāriputra! The realm of sentient beings is more numerous, not like the realm of the earth. Śāriputra! Suppose all the sentient beings in the three thousand great thousand worlds, including those born from eggs, wombs, moisture, and transformation, those with form, without form, with perception, without perception, and neither with nor without perception. Suppose all those sentient beings, in a kṣaṇa (an extremely short moment), or a muhūrta (approximately 48 minutes), or a lava (approximately 1.6 minutes), simultaneously attain human form. Śāriputra! After all those sentient beings attain human form, in a kṣaṇa up to a lava, suppose they simultaneously attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Each of these Tathāgatas then transforms into as many Tathāgatas as there are beings, and each transformed Tathāgata has a thousand heads, each head has a thousand mouths, and each mouth has a thousand tongues. At that time, all these transformed Tathāgatas would all achieve the ten powers of the Tathāgata (daśa-bala), the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), and also achieve the Buddha's unobstructed and inexhaustible eloquence. Śāriputra! These Tathāgatas, with so many tongues, expound unobstructed and inexhaustible eloquence, based on the precept pāramitā of one Tathāgata,'

蜜多眾無量稱讚，雖經拘胝那庾多百千大劫如是稱讚，而如來戒眾猶不能盡。舍利子！如來戒眾無量無邊無有窮盡不可思議，是諸如來無上智慧無礙無障無盡辯才亦無窮盡不可思議。乃至諸化如來未至同時入大涅槃，贊說如來戒眾亦不能盡。何以故，如來戒眾及諸世尊無上智慧無礙辯才，此二俱是不可思議故，無量無數與虛空界平等平等。舍利子！且置三千大千世界所有眾生。假使東方殑伽沙等世界中所有眾生，如是南西北方四維上下十方殑伽沙等世界中所有眾生，彼一切眾生於一剎那頃乃至羅婆頃，同時皆得人身，俱成阿耨多羅三藐三菩提。如是廣說，乃至如來戒眾及諸如來無上智慧無礙辯才，俱是不可思議無量無數與虛空界平等平等。何以故？舍利子！由如來證得第一尸羅波羅蜜多故。」

爾時佛告舍利子：「汝今欲聞佛說如來三摩地波羅蜜多譬喻不？」

舍利子言：「今正是時。若諸苾芻聞佛所說如來三摩地波羅蜜多譬喻者，如所聞已當共奉持。」

佛告舍利子：「假使有時於此世間劫將欲燒，由第七日彼日出故，三千大千世界一時燒然，如是極然、遍極然、大洞然。舍利子！當知如來於此大洞然等世界之內隨於一處，假使如來在中若依經行若住若坐若臥，當知此處成就十種甚希奇法不可思

【現代漢語翻譯】現代漢語譯本：蜜多（指佛陀）的功德無量，即使經過拘胝（千萬）那庾多（億）百千大劫這樣稱讚，如來的戒律功德仍然無法窮盡。舍利子！如來的戒律功德無量無邊，沒有窮盡，不可思議。諸如來的無上智慧、無礙無障的辯才也無窮無盡，不可思議。乃至所有化身如來未同時進入大涅槃之前，讚歎如來的戒律功德也無法窮盡。為什麼呢？因為如來的戒律功德和諸世尊的無上智慧、無礙辯才，這兩者都是不可思議的，無量無數，與虛空界一樣平等。舍利子！暫且不說三千大千世界的所有眾生。假設東方恒河沙數等世界中的所有眾生，以及南方、西方、北方、四維、上方、下方十方恒河沙數等世界中的所有眾生，他們所有眾生在一剎那間乃至羅婆（極短的時間）間，同時都得到人身，都成就阿耨多羅三藐三菩提（無上正等正覺）。像這樣廣說，乃至如來的戒律功德和諸如來的無上智慧、無礙辯才，都是不可思議的，無量無數，與虛空界一樣平等。為什麼呢？舍利子！因為如來證得了第一尸羅波羅蜜多（持戒到彼岸）的緣故。」這時，佛告訴舍利子：『你現在想聽我說如來三摩地波羅蜜多（禪定到彼岸）的譬喻嗎？』舍利子說：『現在正是時候。如果各位比丘聽聞佛所說的如來三摩地波羅蜜多的譬喻，聽聞之後應當共同奉行。』佛告訴舍利子：『假設有時這個世間將要毀滅，因為第七個太陽出現，三千大千世界一時燃燒起來，像這樣極度燃燒、普遍燃燒、大火燃燒。舍利子！你要知道，如來在這個大火燃燒的世界中，無論在哪個地方，假設如來在其中，或經行、或站立、或坐、或臥，你要知道這個地方成就了十種非常稀有的不可思議的功德。』

【English Translation】 English version: The merits of the Buddha are immeasurable. Even if praised for countless kalpas (aeons), such as koti (ten million) nayuta (hundred million) hundreds of thousands of great kalpas, the precepts of the Tathagata (Buddha) still cannot be exhausted. Shariputra! The precepts of the Tathagata are immeasurable, boundless, inexhaustible, and inconceivable. The supreme wisdom, unobstructed and unimpeded eloquence of the Tathagatas are also endless and inconceivable. Even until all the manifested Tathagatas have not simultaneously entered into Mahaparinirvana (great complete nirvana), praising the precepts of the Tathagata cannot be exhausted. Why is that? Because the precepts of the Tathagata and the supreme wisdom and unobstructed eloquence of all the World Honored Ones are both inconceivable, immeasurable, countless, and equal to the space realm. Shariputra! Let alone all the sentient beings in the three thousand great thousand worlds. Suppose all the sentient beings in the worlds as numerous as the sands of the Ganges River in the east, and similarly all the sentient beings in the worlds as numerous as the sands of the Ganges River in the south, west, north, four intermediate directions, above, and below, all these sentient beings, in a single moment or even a lava (very short time), simultaneously attain human bodies and all achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Speaking broadly like this, even the precepts of the Tathagata and the supreme wisdom and unobstructed eloquence of all the Tathagatas are both inconceivable, immeasurable, countless, and equal to the space realm. Why is that? Shariputra! Because the Tathagata has attained the first Sila Paramita (perfection of morality).' At that time, the Buddha said to Shariputra, 'Do you now wish to hear me speak of the simile of the Tathagata's Samadhi Paramita (perfection of concentration)?' Shariputra said, 'Now is the right time. If the Bhikshus (monks) hear the simile of the Tathagata's Samadhi Paramita spoken by the Buddha, they should practice it together after hearing it.' The Buddha said to Shariputra, 'Suppose there is a time when this world is about to be destroyed, because the seventh sun appears, the three thousand great thousand worlds are burned at once, burning extremely, burning universally, burning greatly. Shariputra! You should know that the Tathagata, within this world of great burning, wherever he may be, if the Tathagata is there, whether walking, standing, sitting, or lying down, you should know that this place has achieved ten very rare and inconceivable merits.'

議。舍利子！何等名為十希奇法？所謂如來游止之處，不加功力坦然平正猶如掌中。舍利子！是名此處成就第一甚希奇法。

「複次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然高踴顯敞無雜瓦石。舍利子！是名此處成就第二甚希奇法。

「複次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然平博嚴凈而為如來之所受用。舍利子！是名此處成就第三甚希奇法。

「複次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然生諸香草，光色青翠卷軟右旋，具細滑觸如迦遮鄰地。舍利子！是名此處成就第四甚希奇法。

「複次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然八功德水出現于地，所謂一輕、二冷、三軟、四澄靜、五無穢、六清凈、七樂飲、八多飲無患。舍利子！是名此處成就第五甚希奇法。

「複次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然涼風和暢輕靡相發，此是如來先業所感。舍利子，譬如極炎熱時，于日後分有一丈夫，熱所逼故奔趣殑河，投於水中沐浴身體，熱乏既息清涼悅樂，往返遊戲度至余岸經行往來。遙見不遠有大樹

【現代漢語翻譯】現代漢語譯本：『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！什麼叫做十種稀奇的法？』所謂如來（Tathāgata，佛陀的稱號）遊行止息的地方，不需任何功力，自然平坦正直，如同在手掌中一樣。舍利子！這叫做此處成就的第一種甚為稀奇的法。『再者，舍利子！假設像上述世界乃至大洞然等地方，如來在其中，無論是經行（Cankrama，指來回行走）還是住、坐、臥，那個地方自然會高起，顯得開闊，沒有雜亂的瓦礫石頭。舍利子！這叫做此處成就的第二種甚為稀奇的法。『再者，舍利子！假設像上述世界乃至大洞然等地方，如來在其中，無論是經行還是住、坐、臥，那個地方自然會平坦寬廣，莊嚴清凈，供如來使用。舍利子！這叫做此處成就的第三種甚為稀奇的法。『再者，舍利子！假設像上述世界乃至大洞然等地方，如來在其中，無論是經行還是住、坐、臥，那個地方自然會生長出各種香草，光澤青翠，捲曲柔軟，向右旋轉，具有細膩光滑的觸感，如同迦遮鄰地（Kācilindī，一種柔軟的草地）一樣。舍利子！這叫做此處成就的第四種甚為稀奇的法。『再者，舍利子！假設像上述世界乃至大洞然等地方，如來在其中，無論是經行還是住、坐、臥，那個地方自然會出現八功德水，所謂一輕、二冷、三軟、四澄靜、五無穢、六清凈、七樂飲、八多飲無患。舍利子！這叫做此處成就的第五種甚為稀奇的法。『再者，舍利子！假設像上述世界乃至大洞然等地方，如來在其中，無論是經行還是住、坐、臥，那個地方自然會有涼風和暢，輕柔地相互吹拂，這是如來過去業力所感。舍利子，譬如在極度炎熱的時候，在日落之後，有一個人，因為熱的逼迫，奔向殑河（Gaṅgā，恒河），投入水中沐浴身體，熱乏消退，感到清涼喜悅，往返遊戲，到達彼岸，來回經行。遙望不遠處有一棵大樹。

【English Translation】 English version: 『Śāriputra! What are the ten extraordinary dharmas? It is said that where the Tathāgata dwells, it is naturally flat and even, without any effort, like the palm of one's hand. Śāriputra! This is called the first most extraordinary dharma achieved here.』『Furthermore, Śāriputra! Suppose in the above-mentioned world, even in a great cave, when the Tathāgata is there, whether walking, standing, sitting, or lying down, that place naturally rises up, becomes open and spacious, without any scattered tiles or stones. Śāriputra! This is called the second most extraordinary dharma achieved here.』『Furthermore, Śāriputra! Suppose in the above-mentioned world, even in a great cave, when the Tathāgata is there, whether walking, standing, sitting, or lying down, that place naturally becomes flat, broad, solemn, and pure, for the Tathāgata to use. Śāriputra! This is called the third most extraordinary dharma achieved here.』『Furthermore, Śāriputra! Suppose in the above-mentioned world, even in a great cave, when the Tathāgata is there, whether walking, standing, sitting, or lying down, that place naturally grows fragrant grasses, with a verdant luster, curled and soft, spiraling to the right, with a fine and smooth touch, like the Kācilindī land. Śāriputra! This is called the fourth most extraordinary dharma achieved here.』『Furthermore, Śāriputra! Suppose in the above-mentioned world, even in a great cave, when the Tathāgata is there, whether walking, standing, sitting, or lying down, that place naturally appears with water possessing eight merits, namely: light, cool, soft, clear, free from impurities, pure, pleasant to drink, and abundant to drink without harm. Śāriputra! This is called the fifth most extraordinary dharma achieved here.』『Furthermore, Śāriputra! Suppose in the above-mentioned world, even in a great cave, when the Tathāgata is there, whether walking, standing, sitting, or lying down, that place naturally has a cool and harmonious breeze, gently blowing, which is the result of the Tathāgata's past karma. Śāriputra, for example, in extremely hot weather, after sunset, there is a man, because of the heat, rushes to the Gaṅgā River, plunges into the water to bathe his body, the heat and fatigue subside, feeling cool and joyful, playing back and forth, reaching the other shore, walking back and forth. He sees a large tree not far away.』

林，枝葉翠盛陰影厚密，便往林中。復見施妙床座敷勝氍毹，上加綿蓐，覆以迦遮鄰地之帔，輕妙鮮支重覆其上，排軟倚枕置床兩頭。彼大丈夫升於此床若坐若臥，于床四面清風微動輕扇相續。如是舍利子！如來於此大洞然等世界之中行住坐臥，自然涼風微扇相續亦復如是。舍利子！是名此處成就第六甚希奇法。

「複次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然江河池沼有水生花種種出現，所謂殟缽羅花、缽特摩花、拘貿陀花、奔荼利花，其花芬馥光彩映發見者悅樂。舍利子！是名此處成就第七甚希奇法。

「複次舍利子！假使如上世界乃至大洞然等，如來於中行住坐臥，其處自然原陸陵阜皆生妙花種種出現，所謂阿底目多迦花、瞻博迦花、蘇末那花、婆使迦花、阿輸迦花、波吒羅花、迦膩羅花、怛羅尼花、瞿怛羅尼花，如是等花開敷鮮榮色香具足，眾生見者得未曾有。舍利子！是名此處成就第八甚希奇法。

「複次舍利子！假使如上世界乃至大洞然等，如來於中行住坐臥，其處自然金剛為體堅固難壞。舍利子！是名此處成就第九甚希奇法。

「複次舍利子！假使如上三千大千世界劫欲盡時，乃至燒、極燒、遍極燒，然、極然、遍極然、大洞然等，是諸世

【現代漢語翻譯】現代漢語譯本：『林中枝葉茂盛，陰影濃密，便前往林中。又看見那裡鋪設著精美的床座，上面鋪著華麗的毛毯，再鋪上柔軟的棉墊，蓋著迦遮鄰地（一種地名）的披毯，輕柔而鮮艷，層層覆蓋，床的兩頭還放著柔軟的倚枕。那位大丈夫（指佛陀）升到這張床上，或坐或臥，床的四周有清風微微吹動，輕柔的扇子不停地扇動。舍利子（佛陀的十大弟子之一）啊！如來（佛陀的自稱）在這大洞然等世界之中行走、站立、坐臥時，自然有涼風微微吹動，輕柔的扇子不停地扇動，也是如此。舍利子啊！這稱為此處成就的第六種非常稀有的法。』『再者，舍利子！假設像上面所說的世界，乃至大洞然等世界，如來在其中或經行（指佛陀緩慢行走），或站立，或坐，或臥，那個地方自然會有江河池沼，水中生出各種各樣的花，例如殟缽羅花（青蓮花）、缽特摩花（紅蓮花）、拘貿陀花（白蓮花）、奔荼利花（白睡蓮），這些花香氣芬芳，光彩照耀，看見的人都感到喜悅。舍利子啊！這稱為此處成就的第七種非常稀有的法。』『再者，舍利子！假設像上面所說的世界，乃至大洞然等世界，如來在其中行走、站立、坐臥，那個地方自然會有平原、陸地、山丘都生長出各種各樣的奇妙花朵，例如阿底目多迦花（黃花）、瞻博迦花（黃玉蘭）、蘇末那花（素馨花）、婆使迦花（白茉莉）、阿輸迦花（無憂花）、波吒羅花（紫葳花）、迦膩羅花（夾竹桃）、怛羅尼花（一種花）、瞿怛羅尼花（一種花），這些花朵盛開，鮮艷美麗，色澤和香氣都非常完美，眾生看見后都感到前所未有。舍利子啊！這稱為此處成就的第八種非常稀有的法。』『再者，舍利子！假設像上面所說的世界，乃至大洞然等世界，如來在其中行走、站立、坐臥，那個地方自然會變成金剛的材質，堅固難以破壞。舍利子啊！這稱為此處成就的第九種非常稀有的法。』『再者，舍利子！假設像上面所說的三千大千世界，在劫數將盡的時候，乃至被燒、極燒、遍極燒，燃、極燃、遍極燃、大洞然等，這些世界』

【English Translation】 English version: 'The forest, with its lush foliage and dense shade, he would go into the forest. Again, he would see a wonderful bed set up, covered with fine carpets, topped with soft cotton mattresses, and draped with a Kacchalindi (a place name) shawl, light and exquisite, layered upon it, with soft pillows placed at both ends of the bed. That great man (referring to the Buddha) would ascend this bed, whether sitting or lying down, and around the bed, gentle breezes would stir, and soft fans would continuously wave. Shariputra (one of the Buddha's ten great disciples)! When the Tathagata (the Buddha's self-designation) walks, stands, sits, or lies down in this great burning world and others, natural cool breezes gently stir, and soft fans continuously wave, just like that. Shariputra! This is called the sixth most wondrous and rare dharma achieved here.' 'Furthermore, Shariputra! Suppose in the worlds mentioned above, even in the great burning worlds and others, when the Tathagata is in them, whether walking, standing, sitting, or lying down, that place would naturally have rivers and ponds, with various flowers growing in the water, such as Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (white lotuses), and Pundarika flowers (white water lilies), their fragrance would be sweet, their light would shine, and those who saw them would feel joy. Shariputra! This is called the seventh most wondrous and rare dharma achieved here.' 'Furthermore, Shariputra! Suppose in the worlds mentioned above, even in the great burning worlds and others, when the Tathagata walks, stands, sits, or lies down in them, that place would naturally have plains, lands, and hills, all growing various wonderful flowers, such as Atimuktaka flowers (yellow flowers), Champaka flowers (yellow magnolias), Sumana flowers (jasmine), Vasika flowers (white jasmine), Ashoka flowers (Saraca asoca), Patala flowers (trumpet flowers), Kanikara flowers (oleander), Talanika flowers (a type of flower), and Gotranika flowers (a type of flower), these flowers would bloom, fresh and beautiful, with perfect color and fragrance, and those who saw them would feel unprecedented joy. Shariputra! This is called the eighth most wondrous and rare dharma achieved here.' 'Furthermore, Shariputra! Suppose in the worlds mentioned above, even in the great burning worlds and others, when the Tathagata walks, stands, sits, or lies down in them, that place would naturally become of diamond substance, solid and indestructible. Shariputra! This is called the ninth most wondrous and rare dharma achieved here.' 'Furthermore, Shariputra! Suppose the three thousand great thousand worlds mentioned above, when the kalpa (eon) is about to end, even when they are burned, extremely burned, completely burned, ignited, extremely ignited, completely ignited, and greatly burning, these worlds'

界如來在中若依經行若住坐臥，當知其處是佛靈廟諸天世間，若魔若梵、若沙門若婆羅門、天及人民阿素洛等，恭敬供養尊重之處。舍利子！是名此處成就第十甚希奇法。

「複次舍利子！汝今當知，如是十種甚希奇法，皆是如來先世業力之所成就。何以故？舍利子！如來善通達法界故。由通達故，如來、應、正遍知入是三摩地，依此定心受樂不退，雖經殑伽沙等諸大劫住，然如來未曾退起三摩地心。舍利子！如來、應、正遍知依此定心經一食頃，或住一劫、百劫、千劫或住百千劫，或住一拘胝劫、百拘胝劫、千拘胝劫、百千拘胝劫，或復乃至過於上數。何以故？如來、應、正遍知成就第一三摩地波羅蜜多故。由成就故，如來具足如是大神通力，具足如是大威德力，具足如是大宗勢力。舍利子！如彼非想非非想處諸天子生，識緣一境經八萬四千劫住，乃至三摩地壽命未盡已來，此識不為余境界識之所移轉。舍利子！彼諸天子尚以世定之力經爾所時，何況如來三摩地波羅蜜多而無久住。

「複次舍利子！如來、應、正遍知初證阿耨多羅三藐三菩提夜，乃至入無餘大般涅槃界夜，于其中間，如來之心於三摩地未曾有起。故名此定無迴轉心、無所行心、無觀察心、無動慮心、無流蕩心、無攝眾聚心、無散亂心、

【現代漢語翻譯】現代漢語譯本：舍利子，如果如來在某個地方行走、站立、坐著或躺臥，你應該知道那個地方是佛的靈廟，是諸天、世間、魔、梵天、沙門（出家修行者）、婆羅門（祭司）、天人、人民、阿修羅（非天神）等恭敬供養和尊重的地方。舍利子！這被稱為此地成就的第十種非常稀有的功德。再者，舍利子！你現在應當知道，這十種非常稀有的功德，都是如來前世業力所成就的。為什麼呢？舍利子！因為如來善於通達法界。由於通達法界，如來、應供、正遍知進入這種三摩地（禪定），依靠這種定心享受安樂而不退轉。即使經過恒河沙數那樣多的大劫，如來也從未從三摩地中退出來。舍利子！如來、應供、正遍知依靠這種定心，可以停留一頓飯的時間，或者停留一劫、百劫、千劫，或者停留百千劫，或者停留一俱胝劫、百俱胝劫、千俱胝劫、百千俱胝劫，甚至超過以上所說的數量。為什麼呢？因為如來、應供、正遍知成就了第一三摩地波羅蜜多（禪定到彼岸）。由於成就了這種波羅蜜多，如來具足如此大的神通力，具足如此大的威德力，具足如此大的宗勢力。舍利子！就像非想非非想處（最高禪定境界）的諸天子，他們的意識緣於一個境界，可以停留八萬四千劫，直到三摩地的壽命結束，這個意識都不會被其他境界的意識所轉移。舍利子！那些天子尚且能以世俗禪定的力量停留那麼久，何況如來的三摩地波羅蜜多，怎麼會不能長久住于其中呢？再者，舍利子！如來、應供、正遍知初次證得阿耨多羅三藐三菩提（無上正等正覺）的夜晚，直到進入無餘大般涅槃（完全寂滅）的夜晚，在這期間，如來的心在三摩地中從未有過任何動搖。所以，這種禪定被稱為無迴轉心、無所行心、無觀察心、無動慮心、無流蕩心、無攝眾聚心、無散亂心。

【English Translation】 English version: Shariputra, if the Tathagata is walking, standing, sitting, or lying down in a certain place, you should know that place is a sacred shrine of the Buddha, a place where gods, the world, Mara, Brahma, Shramanas (ascetics), Brahmins (priests), gods, people, Asuras (demigods), and others respectfully make offerings and pay homage. Shariputra! This is called the tenth most rare and wonderful merit achieved in this place. Furthermore, Shariputra! You should now know that these ten most rare and wonderful merits are all achieved by the Tathagata's past karmic power. Why is that? Shariputra! Because the Tathagata is skilled in understanding the Dharma realm. Because of this understanding, the Tathagata, the Arhat, the Samyaksambuddha enters this Samadhi (meditative absorption), and relying on this meditative mind, enjoys bliss without regression. Even after countless great kalpas like the sands of the Ganges, the Tathagata has never retreated from the mind of Samadhi. Shariputra! The Tathagata, the Arhat, the Samyaksambuddha, relying on this meditative mind, can remain for the duration of a meal, or for one kalpa, a hundred kalpas, a thousand kalpas, or a hundred thousand kalpas, or for one koti kalpa, a hundred koti kalpas, a thousand koti kalpas, a hundred thousand koti kalpas, or even beyond these numbers. Why is that? Because the Tathagata, the Arhat, the Samyaksambuddha has achieved the first Samadhi Paramita (perfection of meditative absorption). Because of achieving this Paramita, the Tathagata possesses such great supernatural powers, such great majestic power, and such great authority. Shariputra! Just like the gods in the realm of Neither Perception nor Non-Perception (the highest meditative state), their consciousness is focused on one object and can remain for eighty-four thousand kalpas, until the end of the Samadhi's lifespan, and this consciousness will not be transferred by the consciousness of other realms. Shariputra! Those gods can remain for so long with the power of worldly meditation, how much more so the Tathagata's Samadhi Paramita, how could it not remain for a long time? Furthermore, Shariputra! From the night when the Tathagata, the Arhat, the Samyaksambuddha first attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) until the night of entering the Parinirvana (complete extinction) without remainder, during this time, the Tathagata's mind has never wavered in Samadhi. Therefore, this meditation is called a mind without turning back, a mind without going anywhere, a mind without observation, a mind without agitation, a mind without wandering, a mind without gathering crowds, and a mind without distraction.

無高舉心、無沉下心、無防護心、無覆藏心、無欣勇心、無違逆心、無萎悴心、無動搖心、無驚喜心、無惛沉心、無分別心、無異分別心、無遍分別心。又此定者不隨識心、不依眼心、不依耳鼻舌身意心、不依色心、不依聲香味觸法心、不趣諸法心、不起智心、不觀過去心、不觀未來心、不觀現在心。舍利子！如來、應、正遍知住三摩地如是離心，無有一法而可得者，於一切法中無礙智見生，以無功用故。又舍利子！如來不起於三摩地，離心意識而能作諸佛事，以無功用故。如是舍利子！是諸菩薩摩訶薩聞如來不思議尸羅及三摩地已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「無量無等百千劫，　　昔有趣中行覺行，　戒聞定忍不放逸，　　導師能修妙覺因。　最勝業果凈如是，　　妙廣凈戒超諸有，　十力尊戒如空凈，　　難說無垢譬虛空。　從佛初得菩提夜，　　至后入于寂滅夜，　佛心無行無異行，　　大靜慮定未曾起。　十力戒聚無退分，　　解脫神力亦如是，　一心住經無量劫，　　大聖無思無異思。　佛智如空非思境，　　明達無緣照三世，　無心意思無改變，　　唯有佛子能信受。」

爾時佛告舍利子：「云何菩薩摩訶

{ "translations": [ "現代漢語譯本：沒有高舉的心，沒有沉下的心，沒有防護的心，沒有隱藏的心，沒有欣喜振奮的心，沒有違逆的心，沒有萎靡不振的心，沒有動搖的心，沒有驚喜的心，沒有昏沉的心，沒有分別的心，沒有差別分別的心，沒有普遍分別的心。而且，這種禪定不隨逐意識心，不依賴眼識心，不依賴耳鼻舌身意心，不依賴色心，不依賴聲香味觸法心，不趨向諸法心，不生起智慧心，不觀察過去心，不觀察未來心，不觀察現在心。舍利子（Śāriputra）！如來（Tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha）安住於三摩地（samādhi）時，就是這樣遠離心的，沒有一法可以獲得，在一切法中生起無礙的智慧見解，因為沒有造作的緣故。還有，舍利子！如來不從三摩地中起身，離開心意識也能做諸佛的事業，因為沒有造作的緣故。像這樣，舍利子！這些菩薩摩訶薩（bodhisattvamahāsattva）聽聞如來不可思議的戒律和三摩地后，信受真諦，奉行清凈，沒有疑惑，更加踴躍，深生歡喜，生起稀有之想。」 , "當時，世尊想要再次宣說這個道理，就說了偈頌：", "『在無量無等百千劫以前，曾經在有情眾生中修行覺悟之道，持戒、聽聞、禪定、忍辱、不放逸，導師能夠修成微妙覺悟的因。最殊勝的業果清凈就像這樣，微妙廣大的清凈戒律超越一切存在，十力尊的戒律像虛空一樣清凈，難以言說，沒有污垢，就像虛空一樣。從佛陀最初得到菩提（bodhi）的夜晚，到後來進入寂滅（nirvāṇa）的夜晚，佛陀的心沒有行為，沒有不同的行為，大禪定從未生起。十力戒律的聚集沒有退失的部分，解脫的神力也是這樣，一心安住經過無量劫，大聖沒有思慮，沒有不同的思慮。佛陀的智慧像虛空一樣，不是思慮的境界，明瞭通達，沒有因緣，照耀三世，沒有心意，沒有改變，只有佛子能夠信受。』", "當時，佛陀告訴舍利子：『什麼是菩薩摩訶薩』" ], "english_translations": [ "English version: There is no mind of elevation, no mind of depression, no mind of protection, no mind of concealment, no mind of joyful vigor, no mind of opposition, no mind of withering, no mind of wavering, no mind of surprise, no mind of dullness, no mind of discrimination, no mind of differential discrimination, no mind of pervasive discrimination. Moreover, this samādhi (三摩地, concentration) does not follow the mind of consciousness, does not rely on the mind of eye-consciousness, does not rely on the mind of ear, nose, tongue, body, and mind-consciousness, does not rely on the mind of form, does not rely on the mind of sound, smell, taste, touch, and dharma, does not incline towards the mind of all dharmas, does not give rise to the mind of wisdom, does not observe the past mind, does not observe the future mind, does not observe the present mind. Śāriputra (舍利子)! When the Tathāgata (如來, Thus Come One), Arhat (應供, Worthy One), Samyaksaṃbuddha (正遍知, Perfectly Enlightened One) abides in samādhi, it is thus detached from the mind, there is not a single dharma that can be obtained, and in all dharmas, unobstructed wisdom and insight arise, because there is no effort. Furthermore, Śāriputra! The Tathāgata does not rise from samādhi, and can perform the deeds of all Buddhas while being detached from the mind and consciousness, because there is no effort. Thus, Śāriputra! These bodhisattvamahāsattvas (菩薩摩訶薩, great bodhisattvas) having heard the Tathāgata's inconceivable precepts and samādhi, believe and accept the truth, practice purely without doubt, become even more joyful, deeply rejoice, and give rise to a rare thought.", "At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses:", "'In immeasurable and countless hundreds of thousands of kalpas (劫, eons), in the past, I practiced the path of awakening among sentient beings, upholding precepts, listening, practicing meditation, patience, and non-negligence. The guide is able to cultivate the cause of wonderful awakening. The most supreme karmic result is pure like this, the wonderful and vast pure precepts transcend all existence, the precepts of the Ten-Powered One are as pure as space, difficult to describe, without defilement, like empty space. From the night the Buddha first attained bodhi (菩提, enlightenment), to the night he later entered nirvāṇa (寂滅, cessation), the Buddha's mind has no action, no different action, the great meditation has never arisen. The gathering of the Ten-Powered precepts has no part of regression, the divine power of liberation is also like this, abiding in one mind for countless kalpas, the great sage has no thought, no different thought. The Buddha's wisdom is like space, not a realm of thought, clearly understanding, without conditions, illuminating the three worlds, without mind or intention, without change, only the Buddha's disciples can believe and accept it.'", "At that time, the Buddha said to Śāriputra: 'What is a bodhisattvamahāsattva?'" ] }

薩于如來不思議神力，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想？舍利子！如來、應、正遍知所獲神通，不可思議不可宣說，今當爲汝方便開顯。舍利子！如來常說我聲聞眾中得神通者，所謂長老大目犍連最為第一。舍利子！如是所得神通，若以稱量觀察聲聞神通，不見有與菩薩神通等者。若以稱量觀察聲聞菩薩所得神通，不見有與諸佛如來神通等者。舍利子！是名如來不可思議神通。是諸菩薩摩訶薩為欲證得如來神通者，倍應發起上品正勤則能獲證。舍利子！汝等今者欲于如來所聞說不思議神通譬喻不？」

舍利子言：「今正是時。若諸苾芻聞佛所說神通譬喻者，如所聞已當共受持。」

佛告舍利子：「諦聽諦聽，當爲汝說。」

舍利子言：「如是世尊！愿樂欲聞。」

佛告舍利子：「于汝意云何？尊者大目揵連有大神通不？」

舍利子言：「我昔從佛受持是語，尊者大目揵連於聲聞僧中神通第一。」

佛言：「如是如是。舍利子！今當爲汝廣說譬喻。假使三千大千世界滿中聲聞，皆得神通如大目揵連，譬如甘蔗竹葦稻麻叢林。是諸聲聞以諸正勤迅速勢力神通變化顯現之時，欲比如來神通變化，百分、千分、百千萬分不及其一，拘胝分、百拘胝分、千拘胝分、百千拘胝

【現代漢語翻譯】現代漢語譯本：『對於如來不可思議的神力，能夠信受真理，清凈無疑，更加踴躍，內心深生歡喜，生起稀奇的想法嗎？』舍利子（佛陀十大弟子之一，以智慧著稱）！如來、應、正遍知（佛陀的三個稱號，意為應供、正等覺者）所獲得的神通，是不可思議、不可言說的，現在我將為你們方便地開示顯明。舍利子！如來常說我的聲聞弟子（聽聞佛陀教誨而修行的人）中，得到神通的，所謂長老大目犍連（佛陀十大弟子之一，以神通著稱）最為第一。舍利子！像這樣得到的神通，如果用以衡量觀察聲聞的神通，看不到有能與菩薩（發願救度眾生的修行者）的神通相等的。如果用以衡量觀察聲聞和菩薩所得到的神通，看不到有能與諸佛如來（佛陀的稱號）的神通相等的。舍利子！這就是如來不可思議的神通。這些菩薩摩訶薩（大菩薩）爲了想要證得如來的神通，更應該發起上等的精進，才能獲得證悟。舍利子！你們現在想聽我用譬喻來說明如來不可思議的神通嗎？』舍利子說：『現在正是時候。如果各位比丘（出家修行的男子）聽聞佛陀所說的神通譬喻，聽聞之後應當共同受持。』佛陀告訴舍利子：『仔細聽，仔細聽，我將為你們解說。』舍利子說：『是的，世尊（佛陀的尊稱）！我們很樂意聽聞。』佛陀告訴舍利子：『你認為如何？尊者大目犍連有大神通嗎？』舍利子說：『我過去從佛陀那裡聽聞過這句話，尊者大目犍連在聲聞僧中神通第一。』佛陀說：『是的，是的。舍利子！現在我將為你們廣泛地解說譬喻。假設三千大千世界（佛教宇宙觀中的一個世界單位）都充滿聲聞，都得到像大目犍連一樣的神通，就像甘蔗、竹子、蘆葦、稻麻叢林一樣。這些聲聞以各種精進、迅速的力量、神通變化顯現的時候，想要比擬如來的神通變化，百分、千分、百千萬分都不及其一，拘胝分（千萬）、百拘胝分、千拘胝分、百千拘胝分，乃至算數譬喻所不能及。』

【English Translation】 English version: 'Regarding the inconceivable spiritual power of the Tathagata (a title for the Buddha), can you believe and accept the truth with pure and unwavering faith, and be even more invigorated, deeply joyful, and have a sense of wonder?' Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The spiritual powers attained by the Tathagata, Arhat, Samyak-sambuddha (three titles of the Buddha, meaning worthy of offerings, perfectly enlightened one), are inconceivable and indescribable. Now, I will reveal them to you in a way that is easy to understand. Shariputra! The Tathagata often says that among my Shravaka disciples (those who practice by listening to the Buddha's teachings), the one who has attained spiritual powers, namely the elder Mahamogallana (one of the Buddha's ten great disciples, known for his spiritual powers), is the foremost. Shariputra! Such spiritual powers, if used to measure and observe the spiritual powers of the Shravakas, are not seen to be equal to the spiritual powers of the Bodhisattvas (practitioners who vow to save all beings). If used to measure and observe the spiritual powers attained by the Shravakas and Bodhisattvas, they are not seen to be equal to the spiritual powers of all the Buddhas and Tathagatas. Shariputra! This is called the inconceivable spiritual power of the Tathagata. These Bodhisattva Mahasattvas (great Bodhisattvas), in order to attain the spiritual powers of the Tathagata, should even more so initiate supreme diligence to achieve enlightenment. Shariputra! Do you now wish to hear me explain the inconceivable spiritual powers of the Tathagata through metaphors?' Shariputra said, 'Now is the right time. If the Bhikshus (monks) hear the metaphors of spiritual powers spoken by the Buddha, they should all accept and uphold them after hearing them.' The Buddha told Shariputra, 'Listen carefully, listen carefully, I will explain it to you.' Shariputra said, 'Yes, World Honored One (a title for the Buddha)! We are eager to hear.' The Buddha told Shariputra, 'What do you think? Does the Venerable Mahamogallana have great spiritual powers?' Shariputra said, 'I have heard this from the Buddha before, that the Venerable Mahamogallana is the foremost in spiritual powers among the Shravaka Sangha (community of monks).' The Buddha said, 'Yes, yes. Shariputra! Now I will explain the metaphor to you in detail. Suppose the three thousand great thousand worlds (a unit of world in Buddhist cosmology) are filled with Shravakas, all of whom have attained spiritual powers like Mahamogallana, like a forest of sugarcane, bamboo, reeds, and hemp. When these Shravakas manifest their spiritual transformations with various diligence and swift power, if they want to compare with the spiritual transformations of the Tathagata, they would not be equal to even one percent, one thousandth, one hundred millionth, one koti (ten millionth), one hundred koti, one thousand koti, one hundred thousand koti, and even beyond what can be expressed by numbers and metaphors.'

分不及其一，如是僧佉分、迦羅分、伽拏那分、漚波摩分、優波尼商分不及其一。何以故？如來、應、正遍知以得第一神通變化波羅蜜多故。

「複次舍利子！假使如來以一芥子投之於地，彼聲聞眾以諸正勤迅速勢力神通變化大顯現時，終不能動所投芥子如毛端許。何以故？如來、應、正遍知以得第一神通變化故。又舍利子！且置三千大千世界。假使東方乃至如殑伽沙等世界中所有眾生，如是十方殑伽沙等世界眾生，若卵生若胎生乃至非想非非想處，一切眾生俱是聲聞，成就第一神通變化皆如尊者大目揵連。如是聲聞以諸正勤迅速勢力神通變化大顯現時，終不能動所投芥子如毛端許。何以故？如來以得第一波羅蜜神通波羅蜜多故。舍利子！是名如來具足如是大神通力，具足如是大威德力，具足如是大宗勢力。」

爾時薄伽梵復告長老舍利子言：「舍利子！汝頗曾聞風劫起時，世有大風名僧伽多。彼風所吹，舉此三千大千世界蘇迷盧山王、輪圍山、大輪圍山，及四大洲八萬小洲大山大海，舉離本處高逾繕那碎為末不？」

舍利子言：「我昔面于佛前親聞受持如是之事。」

佛言：「如是如是。舍利子！又風災起，更有大風名僧伽多。彼風所吹，舉此三千大千世界並蘇迷盧山、輪圍山等，及諸大

【現代漢語翻譯】現代漢語譯本：哪怕是僧佉（Samkhya，數論派）、迦羅（Kala，時論）、伽拏那（Ganana，算術）、漚波摩（Upama，譬喻）、優波尼商（Aupanisada，奧義書）這些學說，也無法比得上如來神通變化的萬分之一。為什麼呢？因為如來、應供、正遍知已經獲得了第一的神通變化波羅蜜多（Paramita，到彼岸）。再者，舍利子！假設如來把一粒芥子投擲在地上，那些聲聞弟子們即使運用各種精勤、迅速的力量和神通變化，也無法移動這粒芥子哪怕像毛髮尖端那麼一點點。為什麼呢？因為如來、應供、正遍知已經獲得了第一的神通變化。還有，舍利子！且不說三千大千世界，假設東方乃至像恒河沙數一樣多的世界中的所有眾生，以及十方像恒河沙數一樣多的世界中的眾生，無論是卵生、胎生，乃至非想非非想處的所有眾生，他們都成為聲聞，並且都成就了像尊者大目犍連一樣的第一神通變化。即使這些聲聞運用各種精勤、迅速的力量和神通變化，也無法移動如來所投擲的芥子哪怕像毛髮尖端那麼一點點。為什麼呢？因為如來已經獲得了第一波羅蜜神通波羅蜜多。舍利子！這就是如來所具足的如此大的神通力，如此大的威德力，如此大的宗勢力。那時，薄伽梵（Bhagavan，世尊）又告訴長老舍利子說：『舍利子！你是否曾聽說過風劫（Kalpa，劫）興起時，世間有一種大風名為僧伽多（Samghata，聚合風）？這種風吹動時，能夠舉起這個三千大千世界的須彌山王（Sumeru，妙高山）、輪圍山（Cakravada，鐵圍山）、大輪圍山，以及四大洲、八萬小洲、大山大海，使它們離開原來的位置，高高地舉起，然後碎成粉末嗎？』舍利子回答說：『我過去曾在佛陀面前親自聽聞並接受過這樣的事情。』佛陀說：『是的，是的。舍利子！當風災興起時，還有一種大風名為僧伽多。這種風吹動時，能夠舉起這個三千大千世界，包括須彌山、輪圍山等，以及各種大

【English Translation】 English version: Not even a fraction of it can be compared to the Samkhya (Samkhya, school of enumeration), Kala (Kala, time theory), Ganana (Ganana, arithmetic), Upama (Upama, analogy), or Aupanisada (Aupanisada, Upanishads) schools. Why is that? Because the Tathagata (Tathagata, Thus Come One), Arhat (Arhat, worthy one), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one) has attained the first Paramita (Paramita, perfection) of supernatural transformation. Furthermore, Shariputra! Suppose the Tathagata throws a mustard seed onto the ground. Even if those Shravaka (Shravaka, disciple) disciples were to use all their diligence, swift power, and supernatural transformations, they could not move that mustard seed even by the tip of a hair. Why is that? Because the Tathagata, Arhat, Samyaksambuddha has attained the first supernatural transformation. Moreover, Shariputra! Let alone the three thousand great thousand worlds. Suppose all beings in the east, even in worlds as numerous as the sands of the Ganges, and all beings in the ten directions, in worlds as numerous as the sands of the Ganges, whether they are born from eggs, wombs, or even in the realm of neither perception nor non-perception, all become Shravakas, and all attain the first supernatural transformation like the Venerable Mahamogallana. Even if these Shravakas were to use all their diligence, swift power, and supernatural transformations, they could not move the mustard seed thrown by the Tathagata even by the tip of a hair. Why is that? Because the Tathagata has attained the first Paramita of supernatural power. Shariputra! This is what is called the Tathagata's possession of such great supernatural power, such great majestic power, and such great power of the lineage. At that time, the Bhagavan (Bhagavan, Blessed One) again said to the elder Shariputra: 'Shariputra! Have you ever heard that when a wind Kalpa (Kalpa, eon) arises, there is a great wind in the world called Samghata (Samghata, gathering wind)? When this wind blows, it can lift this three thousand great thousand world, including Mount Sumeru (Sumeru, Mount Meru), Mount Cakravada (Cakravada, iron mountain range), the great Cakravada, as well as the four great continents, eighty thousand small continents, great mountains, and great seas, causing them to leave their original positions, lift high, and then shatter into powder?' Shariputra replied: 'In the past, I personally heard and received such things in front of the Buddha.' The Buddha said: 'Yes, yes. Shariputra! When a wind disaster arises, there is another great wind called Samghata. When this wind blows, it can lift this three thousand great thousand world, including Mount Sumeru, Mount Cakravada, etc., as well as all the great

海，舉高百逾繕那已碎末為塵。或復舉高二百逾繕那，或高四百五百，乃至舉高千逾繕那，或高三千四千逾繕那已碎末為塵，乃至或高無量百千逾繕那已碎末為塵。而此諸塵隨風散滅了不可得，何況山石當有存者。此風又上，擊散壞滅焰摩天宮，乃至諸塵散滅，何況宮殿當有存者。如是展轉次第而上，擊散壞滅睹史多天、樂變化天、他化自在天、魔羅眾天、婆摩天、凈光天、遍凈天所有宮殿，乃至彼諸微塵亦皆散滅不可而得，何況宮殿墻壁而可存者。舍利子！假使如上大風卒起摧壞世界，即以此風吹如來衣一毛端際尚不能動，何況衣角及全衣者。何以故？如來、應、正等覺成就不可思議神通，不可思議威儀，不可思議妙行，不可思議大悲故。複次舍利子！假使十方如殑伽河沙等世界有如是等大風輪起，將欲吹壞此諸世界。爾時如來以一指端持此世界往至余處，或令風輪無力能吹颯然還返，然于如來神通變化及一切力無有退減。舍利子！如來神通不可思議難聞難信，唯有諸大菩薩摩訶薩乃能信受諦奉清凈無惑無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「假使三界諸含靈，　　一切變成聲聞眾，　盡得神通波羅蜜，　　譬如尊者目揵連。　獲大神通力如來，　　以一芥子投于地

【現代漢語翻譯】現代漢語譯本：舍利子，假設將大海舉高一百由旬（yojana，古印度長度單位，約合7-9公里）以上，將其粉碎成塵埃。或者舉高二百由旬，或者四百、五百，乃至舉高一千由旬，或者三千、四千由旬，將其粉碎成塵埃，乃至或者舉高無量百千由旬，將其粉碎成塵埃。而這些塵埃隨風飄散，最終都無法尋覓，更何況山石能夠存在呢？這風又向上吹，擊散並摧毀焰摩天（Yama，欲界六天之一）的宮殿，乃至塵埃都消散了，更何況宮殿能夠存在呢？像這樣依次向上，擊散並摧毀睹史多天（Tusita，欲界六天之一）、樂變化天（Nirmanarati，欲界六天之一）、他化自在天（Paranirmitavasavartin，欲界六天之一）、魔羅眾天（Mara，魔界）、婆摩天（Brahma，色界天）、凈光天（Abhasvara，色界天）、遍凈天（Subhakrtsna，色界天）的所有宮殿，乃至那些微塵也都消散了，無法尋覓，更何況宮殿墻壁能夠存在呢？舍利子！假設像這樣的大風突然興起，摧毀世界，即使用這風吹如來衣服的一根毛端的邊緣，也不能使之動搖，更何況是衣角和整件衣服呢？為什麼呢？因為如來、應供、正等覺成就了不可思議的神通，不可思議的威儀，不可思議的妙行，不可思議的大悲。再者，舍利子！假設十方如恒河沙數般的世界，有像這樣的大風輪興起，將要摧毀這些世界。那時，如來用一根指尖托起這些世界，將它們移到其他地方，或者使風輪無力吹動，立刻返回。然而，如來的神通變化和一切力量沒有絲毫減退。舍利子！如來的神通不可思議，難以聽聞，難以置信，只有諸大菩薩摩訶薩才能信受，真實奉行，清凈無惑，無疑，更加踴躍，深生歡喜，發出稀奇的想法。那時，世尊爲了重申這個道理，而說了偈頌：『假設三界所有眾生，都變成聲聞（Sravaka，佛教修行者）眾，都獲得神通波羅蜜（Paramita，到達彼岸），就像尊者目犍連（Maudgalyayana，佛陀十大弟子之一）一樣。獲得大神通力的如來，用一粒芥子投擲于地，'

【English Translation】 English version: Shariputra, suppose the sea were lifted up a hundred yojanas (yojana, an ancient Indian unit of distance, approximately 7-9 kilometers) or more, and crushed into dust. Or lifted up two hundred yojanas, or four hundred, five hundred, even up to a thousand yojanas, or three thousand, four thousand yojanas, and crushed into dust, or even lifted up immeasurable hundreds of thousands of yojanas and crushed into dust. And these dust particles, scattered by the wind, would ultimately be untraceable, let alone mountains and rocks that could remain? This wind then blows upwards, scattering and destroying the palaces of the Yama Heaven (Yama, one of the six heavens of the desire realm), until even the dust particles are dispersed, let alone the palaces that could remain? In this way, ascending in order, it scatters and destroys all the palaces of the Tusita Heaven (Tusita, one of the six heavens of the desire realm), the Nirmanarati Heaven (Nirmanarati, one of the six heavens of the desire realm), the Paranirmitavasavartin Heaven (Paranirmitavasavartin, one of the six heavens of the desire realm), the Mara Heaven (Mara, the realm of demons), the Brahma Heaven (Brahma, a heaven in the form realm), the Abhasvara Heaven (Abhasvara, a heaven in the form realm), and the Subhakrtsna Heaven (Subhakrtsna, a heaven in the form realm), until even those fine dust particles are dispersed and untraceable, let alone the palace walls that could remain? Shariputra! Suppose such a great wind were to suddenly arise and destroy the world, even if this wind were to blow against the edge of a single hair on the Buddha's robe, it could not move it, let alone the corner of the robe or the entire robe. Why is this so? Because the Tathagata, Arhat, Samyaksambuddha has achieved inconceivable spiritual powers, inconceivable majesty, inconceivable wondrous conduct, and inconceivable great compassion. Furthermore, Shariputra! Suppose that in the ten directions, in worlds as numerous as the sands of the Ganges River, such great wind wheels were to arise, intending to destroy these worlds. At that time, the Tathagata would lift these worlds with the tip of one finger and move them to another place, or cause the wind wheels to be powerless to blow and immediately return. However, the Tathagata's spiritual transformations and all powers would not diminish in the slightest. Shariputra! The Tathagata's spiritual powers are inconceivable, difficult to hear, and difficult to believe. Only the great Bodhisattva Mahasattvas can believe, truly practice, be pure and without doubt, and with even greater enthusiasm, deeply rejoice, and give rise to extraordinary thoughts. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Suppose all sentient beings in the three realms were to become a community of Sravakas (Sravaka, Buddhist practitioners), all attaining the Paramita (Paramita, reaching the other shore) of spiritual powers, like the Venerable Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples). The Tathagata, who has attained great spiritual power, would throw a mustard seed onto the ground,'

，　一切聲聞現神通，　　未能搖轉毛端量。　假使十方世界中，　　所有殑伽河沙等，　吠嵐僧伽大猛風，　　吹碎如斯諸世界。　如是諸風大猛盛，　　將吹一切智衣服，　盡其勢力不能動，　　乃至如一毛端量。　大牟尼尊以一毛，　　能障彼風令不起，　佛具如斯大神力，　　等彼虛空無邊際。

「如是舍利子！是名如來不可思議大神通力。菩薩摩訶薩信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

大寶積經卷第三十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十八

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之四如來不思議性品第四之二

爾時佛告舍利子：「云何菩薩摩訶薩于如來不思議力，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想？舍利子！諸佛如來具足成就如是十力，由成就故，如來、應、正等覺于大眾中正師子吼，自稱我處大仙尊位轉大梵輪，一切世間所有沙門婆羅門、若天若魔若梵等，不能如法而轉。舍利子！何等名為如來十力？所謂處非處智力、業報智力、種種界智力、種種解智力、種種根智力、一切遍行行智力、靜慮解脫三摩地三摩缽底雜染清凈智力、隨念前世宿住作證智力、死生作證智力、漏盡作

【現代漢語翻譯】現代漢語譯本所有聲聞弟子即使顯現神通，也無法撼動一根毫毛的微小重量。假設十方世界中，所有如同恒河沙數般多的世界，被名為吠嵐僧伽（Vairambha，一種大風）的巨大猛烈風暴吹碎。如此猛烈的狂風，想要吹動一切智者（佛陀）的衣物，即使竭盡全力也無法使其移動，哪怕像一根毫毛那樣微小的距離。大牟尼（佛陀）尊者僅用一根毫毛，就能阻擋那狂風使其無法興起。佛陀具有如此強大的神力，如同虛空般無邊無際。

『舍利子（Sariputra，佛陀的十大弟子之一）！這就是如來（Tathagata，佛陀的稱號之一）不可思議的大神通力。菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）對此深信不疑，虔誠奉行，內心更加踴躍，深感歡喜，並生起稀有之想。』

《大寶積經》卷第三十七大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第三十八

大唐三藏法師玄奘（Xuanzang，唐代著名譯經師）奉詔譯菩薩藏會第十二之四如來不思議性品第四之二

那時，佛陀告訴舍利子：『菩薩摩訶薩如何對如來不可思議的力量，深信不疑，虔誠奉行，內心更加踴躍，深感歡喜，並生起稀有之想呢？舍利子！諸佛如來具足成就這十種力量，由於成就這些力量，如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha，佛陀的三種稱號）在大眾之中發出正師子吼（正法之聲），自稱我處於大仙尊位，轉大法輪（宣講佛法），一切世間所有的沙門（Sramana，出家修行者）、婆羅門（Brahmana，古印度祭司）、天人、魔眾、梵天等，都不能如法地轉動。舍利子！什麼叫做如來的十力呢？就是處非處智力（辨別合理與不合理的能力）、業報智力（瞭解因果報應的能力）、種種界智力（瞭解不同眾生根性的能力）、種種解智力（瞭解不同眾生理解力的能力）、種種根智力（瞭解不同眾生根器的能力）、一切遍行行智力（瞭解一切修行道路的能力）、靜慮解脫三摩地三摩缽底雜染清凈智力（瞭解禪定、解脫、三昧、三摩缽底的雜染與清凈的能力）、隨念前世宿住作證智力（回憶前世的能力）、死生作證智力（瞭解眾生死生輪迴的能力）、漏盡作

【English Translation】 English version All Sravakas (disciples who hear the teachings) manifesting supernatural powers, cannot shake even the weight of a hair's tip. Suppose in the ten directions of the world, all the worlds as numerous as the sands of the Ganges River, are shattered by a great and fierce storm called Vairambha (a type of great wind). Such a fierce wind, wanting to blow the clothes of the All-Knowing One (Buddha), cannot move it even a hair's breadth, despite all its power. The Great Sage (Buddha) with just one hair, can stop that wind from arising. The Buddha possesses such great divine power, boundless as the void.

'Sariputra (one of the Buddha's ten great disciples)! This is called the Tathagata's (one of the Buddha's titles) inconceivable great supernatural power. Bodhisattva-mahasattvas (great Bodhisattvas) believe and accept this truth with pure and unwavering faith, their joy is doubled, and they develop a sense of wonder.'

The Great Treasure Accumulation Sutra, Volume 37 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 38

Translated by Tripitaka Master Xuanzang (a famous translator of the Tang Dynasty) by Imperial Decree, Chapter 12, Section 4, The Inconceivable Nature of the Tathagata, Section 2

At that time, the Buddha said to Sariputra: 'How do Bodhisattva-mahasattvas believe and accept the Tathagata's inconceivable power with pure and unwavering faith, their joy is doubled, and they develop a sense of wonder? Sariputra! The Buddhas, the Tathagatas, are fully endowed with these ten powers. Because of these powers, the Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha) roars the lion's roar (the sound of the true Dharma) in the assembly, proclaiming that I am in the position of the Great Sage, turning the great Dharma wheel (teaching the Dharma). All the Sramanas (ascetics), Brahmanas (ancient Indian priests), gods, demons, Brahmas, etc. in the world cannot turn it according to the Dharma. Sariputra! What are the ten powers of the Tathagata? They are the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various realms, the power of knowing the various understandings, the power of knowing the various faculties, the power of knowing all paths of practice, the power of knowing the defilement and purity of meditation, liberation, samadhi, and samapatti, the power of knowing past lives, the power of knowing death and rebirth, and the power of knowing the extinction of

證智力。舍利子！如來成就如是十力故，乃至於大眾中能轉梵輪，一切世間所不能轉。

「複次舍利子！云何如來是處非處智力？舍利子！如來無上智力處非處者，所謂於是處如實知是處，于非處如實知非處。舍利子！何等為是處？何等為非處？舍利子！言非處者無所攝受，謂身惡行、語惡行、意惡行，能感可喜可樂可愛可意報者，無有是處。言是處者有所攝受，謂身惡行、語惡行、意惡行，能感不可喜不可樂不可愛不可意報者，斯有是處。又舍利子！言非處者無所攝受，謂身妙行、語妙行、意妙行，能感不可喜不可樂不可愛不可意報者，無有是處。言是處者有所攝受，謂身妙行、語妙行、意妙行，能感可喜可樂可愛可意報者，斯有是處。複次舍利子！言非處者無所攝受，謂由慳故能感大富、由犯戒故得生人天、由瞋恚故感得端正、由懈怠故能得對觀、謂心亂者入正決定、由惡慧故永斷一切相續習氣，如是說者無有是處。言是處者有所攝受，謂由慳故能感貧窮、由毀犯戒便感地獄畜生鬼趣、由瞋恚故感醜陋報、由懈怠故不得對觀、由心亂故不入正定、由惡慧故不斷一切相續習氣，如是說者斯有是處。又舍利子！言非處者無所攝受，謂由佈施能感貧窮、由持戒故墮于地獄畜生鬼趣、由含忍故感得醜陋、由正勤故不

【現代漢語翻譯】現代漢語譯本：證得智慧的力量。舍利子！如來成就了這樣的十種力量，因此在大眾之中能夠轉動法輪（佛法的教義），這是世間一切眾生都無法轉動的。『再者，舍利子！如來如何具有辨別是處非處的智慧力量呢？舍利子！如來以無上的智慧力量來辨別是處非處，所謂對於是處如實地知道是處，對於非處如實地知道是非處。舍利子！什麼是是處？什麼是非處？舍利子！所謂非處，是指沒有因果關係的，例如身惡行、語惡行、意惡行，能夠感得令人喜悅、快樂、喜愛、滿意的果報，這是不可能的。所謂是處，是指有因果關係的，例如身惡行、語惡行、意惡行，能夠感得令人不喜悅、不快樂、不喜愛、不滿意的果報，這是必然的。又，舍利子！所謂非處，是指沒有因果關係的，例如身妙行、語妙行、意妙行，能夠感得令人不喜悅、不快樂、不喜愛、不滿意的果報，這是不可能的。所謂是處，是指有因果關係的，例如身妙行、語妙行、意妙行，能夠感得令人喜悅、快樂、喜愛、滿意的果報，這是必然的。再者，舍利子！所謂非處，是指沒有因果關係的，例如因為慳吝而能感得大富、因為犯戒而能投生人天、因為嗔恚而能感得端正、因為懈怠而能獲得正觀、心意散亂的人能夠進入正定、因為邪慧而能永遠斷除一切相續的習氣，這樣說是沒有道理的。所謂是處，是指有因果關係的，例如因為慳吝而能感得貧窮、因為毀犯戒律而感得地獄、畜生、餓鬼的果報、因為嗔恚而感得醜陋的果報、因為懈怠而不能獲得正觀、因為心意散亂而不能進入正定、因為邪慧而不能斷除一切相續的習氣，這樣說是必然的。又，舍利子！所謂非處，是指沒有因果關係的，例如因為佈施而能感得貧窮、因為持戒而墮入地獄、畜生、餓鬼道、因為忍辱而感得醜陋、因為精進修行而不能

【English Translation】 English version: To realize the power of wisdom. Shariputra! Because the Tathagata has achieved these ten powers, he is able to turn the Dharma wheel (the teachings of Buddhism) in the midst of the assembly, which cannot be turned by all beings in the world. 'Furthermore, Shariputra! How does the Tathagata have the power of wisdom to discern what is possible and impossible? Shariputra! The Tathagata, with his supreme power of wisdom, discerns what is possible and impossible. That is, he truly knows what is possible as possible, and what is impossible as impossible. Shariputra! What is possible? What is impossible? Shariputra! What is impossible is that which has no causal relationship. For example, that evil actions of body, speech, and mind can result in pleasant, joyful, desirable, and agreeable consequences is impossible. What is possible is that which has a causal relationship. For example, that evil actions of body, speech, and mind can result in unpleasant, joyless, undesirable, and disagreeable consequences is certain. Furthermore, Shariputra! What is impossible is that which has no causal relationship. For example, that virtuous actions of body, speech, and mind can result in unpleasant, joyless, undesirable, and disagreeable consequences is impossible. What is possible is that which has a causal relationship. For example, that virtuous actions of body, speech, and mind can result in pleasant, joyful, desirable, and agreeable consequences is certain. Furthermore, Shariputra! What is impossible is that which has no causal relationship. For example, that because of stinginess one can gain great wealth, because of breaking precepts one can be reborn in the heavens or as a human, because of anger one can gain a beautiful appearance, because of laziness one can attain right view, that a distracted mind can enter right concentration, or that because of wrong wisdom one can permanently cut off all continuous habits, such statements are impossible. What is possible is that which has a causal relationship. For example, that because of stinginess one can experience poverty, because of breaking precepts one can experience the realms of hell, animals, and hungry ghosts, because of anger one can experience an ugly appearance, because of laziness one cannot attain right view, because of a distracted mind one cannot enter right concentration, or that because of wrong wisdom one cannot cut off all continuous habits, such statements are certain. Furthermore, Shariputra! What is impossible is that which has no causal relationship. For example, that because of generosity one can experience poverty, because of upholding precepts one can fall into the realms of hell, animals, and hungry ghosts, because of patience one can experience an ugly appearance, or because of diligent practice one cannot

得對觀、由心一緣不入正定、由聖慧故不斷一切相續習氣，如是說者無有是處。言是處者有所攝受，謂由佈施能感大富、由持戒故得生人天、由懷忍故感得端正、由正勤故能得對觀、由心一緣入正決定、由聖慧故永斷一切相續習氣，如是說者斯有是處。

「複次舍利子！言非處者無所攝受，謂因殺生而感長壽、不與取者能得大富、行邪欲者感貞良妻，如是說者無有是處。言是處者有所攝受，謂殺生者能感短壽、不與取者能感貧窮、行邪欲者妻不貞良，如是說者斯有是處。又非處者無所攝受，謂離殺者能感短壽、離不與取能感貧窮、離於邪欲妻不貞良，如是說者無有是處。言是處者有所攝受，謂離殺者能感長壽、離不與取能感大富、離邪欲者感貞良妻，如是說者斯有是處。

「複次舍利子！如是一切善不善業道是處非處，今當略說顯示其要。謂妄語者不感誹謗無有是處，若能感者斯有是處。離妄語者能感誹謗無有是處，不感誹謗斯有是處。離間語者若能感得不壞眷屬無有是處，不能感者斯有是處。遠離間語感壞眷屬無有是處，感不壞眷屬斯有是處。粗惡語者若得常聞可意之聲無有是處，聞不可意聲斯有是處。離粗惡語聞不可意聲無有是處，若不聞者斯有是處。若懷綺語感說言教令他信受無有是處，若不信受

【現代漢語翻譯】現代漢語譯本如果說通過觀想（對觀）和心專注於一境（心一緣）而不能進入正定（正定），通過聖慧（聖慧）也不能斷除一切相續的習氣，這種說法是不成立的。而如果說通過佈施能感得大富，通過持戒能得生於人天，通過懷有忍辱能感得端正的相貌，通過精進努力能獲得觀想，通過心專注於一境能進入正定，通過聖慧能永遠斷除一切相續的習氣，這種說法是成立的。再者，舍利子（Śāriputra）！如果說沒有因果關係，比如殺生能感得長壽，偷盜能獲得大富，邪淫能感得貞良的妻子，這種說法是不成立的。而如果說殺生能感得短壽，偷盜能感得貧窮，邪淫能感得妻子不貞良，這種說法是成立的。又如果說沒有因果關係，比如不殺生能感得短壽，不偷盜能感得貧窮，不邪淫能感得妻子不貞良，這種說法是不成立的。而如果說不殺生能感得長壽，不偷盜能感得大富，不邪淫能感得貞良的妻子，這種說法是成立的。再者，舍利子！像這樣一切善與不善的業道，哪些是成立的，哪些是不成立的，現在我將簡略地說出其要點。如果說妄語不會感得誹謗，這種說法是不成立的，如果能感得誹謗，這種說法是成立的。如果說不妄語能感得誹謗，這種說法是不成立的，如果不能感得誹謗，這種說法是成立的。如果說離間語能感得不破裂的眷屬，這種說法是不成立的，如果不能感得，這種說法是成立的。如果說遠離離間語能感得破裂的眷屬，這種說法是不成立的，如果能感得不破裂的眷屬，這種說法是成立的。如果說粗惡語能感得常聽到悅耳的聲音，這種說法是不成立的，如果聽到不悅耳的聲音，這種說法是成立的。如果說遠離粗惡語能聽到不悅耳的聲音，這種說法是不成立的，如果聽不到，這種說法是成立的。如果說懷有綺語能感得所說教誨令他人信受，這種說法是不成立的，如果不能信受

【English Translation】 English version It is not possible that by contemplation (dṛṣṭi) and one-pointedness of mind (citta-ekāgratā) one cannot enter into right concentration (samyak-samādhi), and that by holy wisdom (ārya-prajñā) one cannot cut off all continuous habitual tendencies. Such a statement is not valid. But it is valid to say that by giving (dāna) one can attain great wealth, by keeping precepts (śīla) one can be reborn in human or heavenly realms, by practicing patience (kṣānti) one can attain a beautiful appearance, by diligent effort (vīrya) one can attain contemplation, by one-pointedness of mind one can enter into right concentration, and by holy wisdom one can permanently cut off all continuous habitual tendencies. Furthermore, Śāriputra! It is not valid to say that there is no causal relationship, such as killing leading to longevity, stealing leading to great wealth, or engaging in sexual misconduct leading to a virtuous wife. However, it is valid to say that killing leads to a short life, stealing leads to poverty, and engaging in sexual misconduct leads to an unchaste wife. Also, it is not valid to say that there is no causal relationship, such as not killing leading to a short life, not stealing leading to poverty, or not engaging in sexual misconduct leading to an unchaste wife. However, it is valid to say that not killing leads to longevity, not stealing leads to great wealth, and not engaging in sexual misconduct leads to a virtuous wife. Furthermore, Śāriputra! Regarding all these paths of good and bad karma, what is valid and what is not, I will now briefly explain the essentials. It is not valid to say that lying will not lead to slander; it is valid if it does. It is not valid to say that not lying will lead to slander; it is valid if it does not. It is not valid to say that divisive speech will lead to an unbroken family; it is valid if it does not. It is not valid to say that abstaining from divisive speech will lead to a broken family; it is valid if it leads to an unbroken family. It is not valid to say that harsh speech will lead to hearing pleasant sounds; it is valid if it leads to hearing unpleasant sounds. It is not valid to say that abstaining from harsh speech will lead to hearing unpleasant sounds; it is valid if one does not hear them. It is not valid to say that engaging in frivolous speech will lead to one's teachings being believed by others; it is valid if they are not believed.

斯有是處。若離綺語所說言教令他不受無有是處，若信受者斯有是處。又舍利子！若貪著者感財不散無有是處，若感散失斯有是處。若離貪著感財散失無有是處，若不能感斯有是處。若心瞋恚不趣地獄無有是處，若有趣者斯有是處。若離瞋恚不生善趣無有是處，若往生者斯有是處。若興邪見受邪見因能得道者無有是處，不能得道斯有是處。謂正見者受正見因不得聖道無有是處，能得聖道斯有是處。

「複次舍利子！造無間者心得安住無有是處，若不安住斯有是處。又舍利子！若戒凈者心不安住無有是處，若得安住斯有是處。又舍利子！若住有所得見能得順忍無有是處，若不得者斯有是處。若信解空不得順忍無有是處，若有得者斯有是處。又舍利子！若住惡作得心安息無有是處，若不能得斯有是處。若繫心者不得心安無有是處，若能得者斯有是處。又舍利子！若有女人為轉輪王、為釋天主、為梵自在無有是處，若丈夫作斯有是處。若有女人出世作佛無有是處，轉女身已出世作佛斯有是處。又舍利子！若第八人未證於果而出受者無有是處，證果已出斯有是處。若至聖流受第八有無有是處，即此諸蘊而般涅槃斯有是處。若一來人受第三有無有是處，即此諸蘊而般涅槃斯有是處。若不還人復還於此無有是處，即于彼處而

【現代漢語翻譯】現代漢語譯本：這種情況是存在的。如果遠離綺語（花言巧語）所說的教導，導致他人不接受，這是不可能的；如果有人信受，這種情況是存在的。還有，舍利子！如果貪著的人積攢財富而不散失，這是不可能的；如果積攢的財富散失，這種情況是存在的。如果遠離貪著，財富卻散失，這是不可能的；如果不能積攢財富，這種情況是存在的。如果心中充滿嗔恚卻不墮入地獄，這是不可能的；如果墮入地獄，這種情況是存在的。如果遠離嗔恚卻不生於善道，這是不可能的；如果往生善道，這種情況是存在的。如果奉行邪見，並因邪見而能得道，這是不可能的；如果不能得道，這種情況是存在的。所謂正見者，奉行正見卻不能得到聖道，這是不可能的；如果能得到聖道，這種情況是存在的。再者，舍利子！造作五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的人，內心能夠安住，這是不可能的；如果內心不安住，這種情況是存在的。還有，舍利子！如果持戒清凈的人，內心不安住，這是不可能的；如果內心能夠安住，這種情況是存在的。還有，舍利子！如果執著于有所得的見解，能夠得到順忍（對真理的隨順忍可），這是不可能的；如果不能得到，這種情況是存在的。如果信解空性，卻不能得到順忍，這是不可能的；如果能夠得到，這種情況是存在的。還有，舍利子！如果住在惡作（做了不該做的事）中，內心能夠安息，這是不可能的；如果不能安息，這種情況是存在的。如果內心被繫縛，不能得到內心的安寧，這是不可能的；如果能夠得到，這種情況是存在的。還有，舍利子！如果有女人成為轉輪王（統治世界的理想君主）、成為釋天主（忉利天之主）、成為梵自在（色界之主），這是不可能的；如果由丈夫來做，這種情況是存在的。如果有女人出世成佛，這是不可能的；如果轉為男身之後出世成佛，這種情況是存在的。還有，舍利子！如果第八人（須陀洹果的預流者，最多受生七次）還沒有證得果位就出離受生，這是不可能的；如果證得果位之後出離，這種情況是存在的。如果到達聖者之流（入聖道之流）還受第八次有（輪迴），這是不可能的；如果在此諸蘊（五蘊）中就般涅槃（完全寂滅），這種情況是存在的。如果一來人（斯陀含果）還受第三次有，這是不可能的；如果在此諸蘊中就般涅槃，這種情況是存在的。如果不還人（阿那含果）再次回到此世，這是不可能的；如果就在彼處（他方世界）般涅槃，這種情況是存在的。

【English Translation】 English version: This situation exists. If, by departing from the teachings of embellished speech (lying), one causes others not to accept them, this is impossible; if they accept them, this situation exists. Furthermore, Shariputra! If a greedy person accumulates wealth without losing it, this is impossible; if the accumulated wealth is lost, this situation exists. If, by departing from greed, wealth is lost, this is impossible; if one cannot accumulate wealth, this situation exists. If one's heart is filled with anger but does not fall into hell, this is impossible; if one falls into hell, this situation exists. If, by departing from anger, one does not attain a good rebirth, this is impossible; if one attains a good rebirth, this situation exists. If one adheres to wrong views and, through these wrong views, is able to attain the path, this is impossible; if one cannot attain the path, this situation exists. As for those with right views, if they practice right views but cannot attain the holy path, this is impossible; if they can attain the holy path, this situation exists. Moreover, Shariputra! If one who commits the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) can have a peaceful mind, this is impossible; if the mind is not peaceful, this situation exists. Furthermore, Shariputra! If one who is pure in precepts cannot have a peaceful mind, this is impossible; if the mind can be peaceful, this situation exists. Furthermore, Shariputra! If one who clings to the view of something to be attained can attain forbearance (acceptance of truth), this is impossible; if one cannot attain it, this situation exists. If one understands emptiness but cannot attain forbearance, this is impossible; if one can attain it, this situation exists. Furthermore, Shariputra! If one dwells in wrong actions (doing what should not be done) and can find peace of mind, this is impossible; if one cannot find peace, this situation exists. If one's mind is bound, one cannot find peace of mind, this is impossible; if one can find it, this situation exists. Furthermore, Shariputra! If a woman can become a Chakravartin (an ideal ruler of the world), become the lord of the Shakra Devas (lord of the Trayastrimsha Heaven), or become Brahma the sovereign (lord of the Form Realm), this is impossible; if a man does so, this situation exists. If a woman is born into the world and becomes a Buddha, this is impossible; if, after transforming into a male body, one is born into the world and becomes a Buddha, this situation exists. Furthermore, Shariputra! If an eighth person (a stream-enterer of the Srotapanna fruit, who will be reborn at most seven times) departs from rebirth without having attained the fruit, this is impossible; if one departs after attaining the fruit, this situation exists. If one who has entered the stream of the holy ones (entered the path of holiness) still undergoes an eighth existence (rebirth), this is impossible; if one attains Parinirvana (complete extinction) within these aggregates (the five aggregates), this situation exists. If a once-returner (Sakadagamin fruit) undergoes a third existence, this is impossible; if one attains Parinirvana within these aggregates, this situation exists. If a non-returner (Anagamin fruit) returns to this world again, this is impossible; if one attains Parinirvana in that place (another world), this situation exists.

般涅槃斯有是處。若阿羅漢更續生有無有是處，若不更續斯有是處。又舍利子！若諸聖人更求邪師受邪標幟無有是處，不求邪師及邪標幟斯有是處。又舍利子！若得無生法忍菩薩有退轉者無有是處，定得菩提無有退轉斯有是處。

「複次舍利子！言非處者無所攝受，若諸菩薩安坐道場不證菩提中而起者，無有是處。言是處者有所攝受，若諸菩薩坐于道場，證佛道已而便起者，斯有是處。又舍利子！言非處者，若謂如來習氣相續，無有是處。言是處者，一切如來習氣永斷，斯有是處。又舍利子！若謂如來智有礙者無有是處，佛智無礙斯有是處。又舍利子！若有能觀如來頂者無有是處，無有能觀斯有是處。又舍利子！若有能知如來心住無有是處，若不能知斯有是處。又舍利子！若言如來有不定心而可得者無有是處，諸佛世尊心恒在定斯有是處。又舍利子！若諸如來行不實語無有是處，若諸如來是真語者、是實語者、是諦語者、不異語者斯有是處。又舍利子！諸佛如來誤失可得無有是處，由無誤失故名為佛及薄伽梵斯有是處。舍利子，如是四無所畏、十八不共佛法，亦應如是廣分別說。

「複次舍利子！言非處者無所攝受，乃至如來於現在世有障有礙智見轉者，無有是處。言是處者有所攝受，佛薄伽梵于現在世

【現代漢語翻譯】現代漢語譯本：般涅槃（parinirvana，指佛陀或阿羅漢的最終寂滅）后，阿羅漢（arhat，已證得解脫的聖者）是否會再次受生，這是不可能的。如果不再受生，這是可能的。還有，舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！如果聖人再去尋求邪師，接受邪惡的標誌，這是不可能的。如果不尋求邪師和邪惡的標誌，這是可能的。還有，舍利子！如果已獲得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟）的菩薩（bodhisattva，發願成佛的修行者）會退轉，這是不可能的。必定證得菩提（bodhi，覺悟）而不會退轉，這是可能的。

再說，舍利子！所謂『不可能』是指不被接受的情況。如果菩薩安坐道場（bodhimanda，菩提樹下的修行場所）而沒有證得菩提就起身，這是不可能的。所謂『可能』是指被接受的情況。如果菩薩坐在道場，證得佛道后才起身，這是可能的。還有，舍利子！所謂『不可能』是指，如果說如來（tathagata，佛陀的稱號）還有習氣（vasana，行為習慣的殘留）相續，這是不可能的。所謂『可能』是指，一切如來的習氣都已永遠斷除，這是可能的。還有，舍利子！如果說如來的智慧有障礙，這是不可能的。佛陀的智慧沒有障礙，這是可能的。還有，舍利子！如果有人能看到如來的頭頂，這是不可能的。沒有人能看到，這是可能的。還有，舍利子！如果有人能知道如來的心住在哪裡，這是不可能的。如果不能知道，這是可能的。還有，舍利子！如果說如來有不定的心，這是不可能的。諸佛世尊（bhagavan，佛陀的尊稱）的心恒常在定中，這是可能的。還有，舍利子！如果諸如來說不真實的話，這是不可能的。如果諸如來是說真話的、是說實話的、是說真理的、是不說虛妄之語的，這是可能的。還有，舍利子！諸佛如來會犯錯誤，這是不可能的。因為沒有錯誤，所以被稱為佛和薄伽梵，這是可能的。舍利子，像這樣的四無所畏（catvari-vaisaradyani，佛陀的四種無畏的自信）和十八不共佛法（avenika-buddha-dharma，佛陀獨有的十八種功德），也應該這樣廣泛地分別解說。

再說，舍利子！所謂『不可能』是指不被接受的情況，乃至如來在現在世有障礙、有阻礙的智慧和見解的轉變，這是不可能的。所謂『可能』是指被接受的情況，佛陀薄伽梵在現在世

【English Translation】 English version: After parinirvana (the final passing away of a Buddha or Arhat), it is impossible for an Arhat (a perfected being who has attained liberation) to be reborn. It is possible that they will not be reborn. Furthermore, Sariputra (one of the Buddha's chief disciples, known for his wisdom)! It is impossible for a holy person to seek out a false teacher and accept false marks. It is possible that they will not seek out false teachers and false marks. Furthermore, Sariputra! It is impossible for a Bodhisattva (a being who is on the path to Buddhahood) who has attained the acceptance of the non-arising of all dharmas (anutpattika-dharma-ksanti) to regress. It is possible that they will definitely attain Bodhi (enlightenment) and not regress.

Furthermore, Sariputra! What is 'impossible' refers to a situation that is not accepted. It is impossible for a Bodhisattva to sit in the Bodhimanda (the place of enlightenment under the Bodhi tree) and rise without attaining Bodhi. What is 'possible' refers to a situation that is accepted. It is possible for a Bodhisattva to sit in the Bodhimanda, attain Buddhahood, and then rise. Furthermore, Sariputra! What is 'impossible' refers to the idea that a Tathagata (a title for the Buddha) still has residual habits (vasana). It is possible that all the residual habits of a Tathagata are completely eradicated. Furthermore, Sariputra! It is impossible for the wisdom of a Tathagata to be obstructed. It is possible that the wisdom of a Buddha is unobstructed. Furthermore, Sariputra! It is impossible for anyone to see the top of the head of a Tathagata. It is possible that no one can see it. Furthermore, Sariputra! It is impossible for anyone to know where the mind of a Tathagata resides. It is possible that no one can know it. Furthermore, Sariputra! It is impossible for a Tathagata to have an unstable mind. It is possible that the mind of all Buddhas, the World Honored Ones (Bhagavan), is always in samadhi (meditative concentration). Furthermore, Sariputra! It is impossible for a Tathagata to speak untruthfully. It is possible that a Tathagata speaks truthfully, speaks factually, speaks the truth, and does not speak falsely. Furthermore, Sariputra! It is impossible for a Buddha to make a mistake. It is possible that because there are no mistakes, they are called Buddha and Bhagavan. Sariputra, the four fearlessnesses (catvari-vaisaradyani) and the eighteen unique qualities of a Buddha (avenika-buddha-dharma) should also be explained in this way.

Furthermore, Sariputra! What is 'impossible' refers to a situation that is not accepted, even that a Tathagata in the present world has an obstructed or hindered wisdom and view. It is impossible. What is 'possible' refers to a situation that is accepted, that the Buddha Bhagavan in the present world

無障無礙智見轉者，斯有是處。舍利子！是名如來處非處智力，不可思議無量無邊。譬如虛空無邊無際，如是如來處非處智力無邊無際亦復如是。若有欲求如來、應、正等覺處非處智力邊際者，不異有人求虛空際。舍利子！菩薩摩訶薩聞諸如來不可思議是處非處智力如虛空已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「十方虛空無邊量，　　處非處智亦無邊，　如實知處非處已，　　為眾廣宣微妙法。　解脫道器成就人，　　佛知其行方為說，　若非解脫道器者，　　知非處已便舍離。　假使虛空可移動，　　十方大地同時裂，　世出世間大聖尊，　　處非處智皆如實。

「舍利子！此謂如來第一處非處智力。由成就故，如來、應、正等覺于大眾中正師子吼，自稱我處大仙尊位轉大梵輪，于諸世間所有沙門婆羅門、若天魔梵等，一切不能如法而轉。

「複次舍利子！云何如來業報智力？舍利子！如來、應、正等覺以無上智力，如實能知去來今業及於業受，若因若處若諸異報皆能了知。舍利子！云何如來如實知耶？所謂如來、應、正等覺如實能知過去業受，得於善因遠離不善，于未來世當與善根為因。若於過去業受，得不善因遠離於善，在

【現代漢語翻譯】現代漢語譯本能夠無礙地洞見一切事物的真實性，這是有可能的。舍利子（佛陀的十大弟子之一）！這被稱為如來（佛陀的稱號）的處非處智力（對事物可能性和不可能性的智慧），它是不可思議、無量無邊的。譬如虛空沒有邊際，如來的處非處智力也同樣無邊無際。如果有人想要探求如來、應、正等覺（佛陀的稱號）的處非處智力的邊際，就如同有人想要探求虛空的邊際一樣，是不可能的。舍利子！菩薩摩訶薩（偉大的菩薩）聽聞諸如來不可思議的處非處智力如同虛空一般，能夠信受、奉行、清凈無疑，更加踴躍歡喜，生起稀有之想。這時，世尊（佛陀）爲了重申這個道理，說了以下偈頌：十方虛空沒有邊際可以衡量，處非處智也同樣沒有邊際。如實地了知什麼是可能，什麼是不可能之後，為眾生廣泛宣說微妙的佛法。對於那些能夠接受解脫之道的人，佛陀知道他們的根器，才為他們說法；對於那些不能接受解脫之道的人，佛陀知道他們不適合，便會捨棄他們。即使虛空可以移動，十方大地同時裂開，世間和出世間的大聖尊（佛陀），對於處非處智的認知都是真實不虛的。舍利子！這就是如來的第一種處非處智力。因為成就了這種智慧，如來、應、正等覺才能在大眾之中發出正義的獅子吼，自稱我處於大仙尊位，轉動大法輪（宣講佛法），在世間所有的沙門（出家修行者）、婆羅門（古印度祭司）、天、魔、梵等，都不能如法地轉動。再者，舍利子！什麼是如來的業報智力？舍利子！如來、應、正等覺以無上的智慧，如實地知道過去、現在、未來的業以及業的果報，包括業的因、業的處所、以及各種不同的果報，都能完全瞭解。舍利子！如來是如何如實地知道的呢？所謂如來、應、正等覺如實地知道過去業的果報，如果過去是善因，就會遠離不善，未來世會以善根為因；如果過去業的果報是不善因，就會遠離善，未來世會以不善為因。

【English Translation】 English version The turning of unobstructed and unimpeded wisdom and vision, that is possible. Shariputra (one of Buddha's ten great disciples)! This is called the Tathagata's (Buddha's title) power of knowing what is possible and impossible, which is inconceivable, immeasurable, and boundless. Just as space is boundless and limitless, so too is the Tathagata's power of knowing what is possible and impossible boundless and limitless. If someone were to seek the boundary of the Tathagata's, Arhat's, Samyak-sambuddha's (Buddha's titles) power of knowing what is possible and impossible, it would be no different than someone seeking the boundary of space. Shariputra! When Bodhisattva Mahasattvas (great Bodhisattvas) hear that the Tathagata's inconceivable power of knowing what is possible and impossible is like space, they believe, accept, practice, and are purely without doubt, and they are even more joyful and have a deep sense of wonder. At that time, the World Honored One (Buddha), wishing to reiterate this meaning, spoke the following verse: The ten directions of space are immeasurable, and the wisdom of knowing what is possible and impossible is also immeasurable. Having truly understood what is possible and what is impossible, one widely proclaims the subtle Dharma to all beings. For those who are vessels for the path of liberation, the Buddha knows their capacity and speaks accordingly. For those who are not vessels for the path of liberation, the Buddha knows they are not suitable and abandons them. Even if space could be moved, and the ten directions of the earth were to crack simultaneously, the great sage of the world and beyond (Buddha) knows what is possible and impossible with complete truth. Shariputra! This is called the Tathagata's first power of knowing what is possible and impossible. Because of achieving this wisdom, the Tathagata, Arhat, Samyak-sambuddha can roar the lion's roar of righteousness in the assembly, proclaiming 'I am in the position of the great sage,' and turn the great Dharma wheel (preaching the Dharma), which all the Shramanas (ascetics), Brahmins (ancient Indian priests), gods, demons, and Brahmas in the world cannot turn in accordance with the Dharma. Furthermore, Shariputra! What is the Tathagata's power of knowing karmic retribution? Shariputra! The Tathagata, Arhat, Samyak-sambuddha, with supreme wisdom, truly knows the past, present, and future karma and its retribution, including the causes of karma, the places of karma, and all the different retributions. Shariputra! How does the Tathagata truly know? The so-called Tathagata, Arhat, Samyak-sambuddha truly knows the retribution of past karma. If the past was a good cause, one will stay away from evil, and in the future, one will have good roots as the cause. If the retribution of past karma was an evil cause, one will stay away from good, and in the future, one will have evil as the cause.

未來世當與不善根為因。如是等相如來於此如實知之。若諸業受于未來世當順劣分、若諸業受于未來世當順勝分，如是等相如來於此如實知之。又舍利子！若諸業受于現在世順下劣分、于未來世當順勝分，若諸業受于現在世隨順勝分、于未來世順下劣分，若諸業受于現在世順下劣分、于未來世亦順劣分，若諸業受于現在世隨順勝分、于未來世亦順勝分，如是等相如來於此如實知之。又舍利子！若諸業受於過去世狹劣方便、于未來世廣大方便，若諸業受少有所作獲大勝進、若諸業受廣有所作得少勝進，如是等相如實知之。又舍利子！若諸業受當得聲聞性因、當得獨覺性因、當得佛性因者，如是等相如來於此如實知之。又舍利子！若諸業受現在世苦、能于未來感樂異報，若諸業受現在世樂、能于未來感苦異報，若諸業受現在世苦、能于未來感苦異報，若諸業受現在世樂，能于未來感樂異報，如是等相如來於此如實知之。

「複次舍利子！如來如實能知過去未來現在一切有情若業若因、若諸異報、若即若離、若有隨順不異分者，如是等相如來知已，為諸有情如實宣說。舍利子！如來、應、正遍知去來今業及業受因處所異報智，無量無邊不可思議。譬如虛空無邊無際，如是如來業異報智力無邊無際亦復如是。若有欲求如

【現代漢語翻譯】現代漢語譯本未來世的果報，會以不善的根源為因。如是等等的相狀，如來對此都如實地知曉。如果有些業報在未來世會傾向於低劣的果報，如果有些業報在未來世會傾向於殊勝的果報，如是等等的相狀，如來對此都如實地知曉。還有，舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！如果有些業報在現在世傾向於低劣的果報，在未來世會傾向於殊勝的果報；如果有些業報在現在世傾向於殊勝的果報，在未來世會傾向於低劣的果報；如果有些業報在現在世傾向於低劣的果報，在未來世也傾向於低劣的果報；如果有些業報在現在世傾向於殊勝的果報，在未來世也傾向於殊勝的果報，如是等等的相狀，如來對此都如實地知曉。還有，舍利子！如果有些業報在過去世以狹小的方便（upāya，方法、手段）為因，在未來世會以廣大的方便為因；如果有些業報以少許的作為獲得大的殊勝進步，如果有些業報以廣大的作為獲得少的殊勝進步，如是等等的相狀，如來都如實地知曉。還有，舍利子！如果有些業報將獲得聲聞（Śrāvaka，聽聞佛法而修行證果的人）的性因，將獲得獨覺（Pratyekabuddha，不需聽聞佛法，自己覺悟的人）的性因，將獲得佛（Buddha，覺悟者）的性因，如是等等的相狀，如來對此都如實地知曉。還有，舍利子！如果有些業報在現在世感受痛苦，能在未來感得快樂的異報；如果有些業報在現在世感受快樂，能在未來感得痛苦的異報；如果有些業報在現在世感受痛苦，能在未來感得痛苦的異報；如果有些業報在現在世感受快樂，能在未來感得快樂的異報，如是等等的相狀，如來對此都如實地知曉。再者，舍利子！如來如實能知過去、未來、現在一切有情的業和因，以及各種不同的果報，無論是即時的還是分離的，無論是隨順的還是不隨順的，如是等等的相狀，如來知曉后，為一切有情如實宣說。舍利子！如來、應供、正遍知（Tathāgata, Arhat, Samyaksaṃbuddha，佛陀的三種稱號）對於過去、現在、未來的業和業報的因、處所、異報的智慧，是無量無邊、不可思議的。譬如虛空無邊無際，如來對於業報的智慧力量也是無邊無際的。如果有人想要尋求如來對於業報的智慧，那是不可能完全瞭解的。

【English Translation】 English version Future existences are caused by unwholesome roots. The Tathāgata (如來, one of the titles of the Buddha) truly knows such aspects. If some karmic retributions in future existences tend towards inferior results, or if some karmic retributions in future existences tend towards superior results, the Tathāgata truly knows such aspects. Furthermore, Śāriputra (舍利子, one of the Buddha's ten great disciples, known for his wisdom)! If some karmic retributions in the present existence tend towards inferior results, but in future existences tend towards superior results; if some karmic retributions in the present existence tend towards superior results, but in future existences tend towards inferior results; if some karmic retributions in the present existence tend towards inferior results, and in future existences also tend towards inferior results; if some karmic retributions in the present existence tend towards superior results, and in future existences also tend towards superior results, the Tathāgata truly knows such aspects. Furthermore, Śāriputra! If some karmic retributions in past existences were caused by limited means (upāya, method, means), but in future existences will be caused by vast means; if some karmic retributions, through little action, achieve great superior progress; if some karmic retributions, through vast action, achieve little superior progress, the Tathāgata truly knows such aspects. Furthermore, Śāriputra! If some karmic retributions will obtain the cause for becoming a Śrāvaka (聲聞, a disciple who attains enlightenment by hearing the Buddha's teachings), will obtain the cause for becoming a Pratyekabuddha (獨覺, one who attains enlightenment on their own, without a teacher), or will obtain the cause for becoming a Buddha (佛, an enlightened one), the Tathāgata truly knows such aspects. Furthermore, Śāriputra! If some karmic retributions in the present existence experience suffering, but in the future will experience the different retribution of happiness; if some karmic retributions in the present existence experience happiness, but in the future will experience the different retribution of suffering; if some karmic retributions in the present existence experience suffering, and in the future will experience the different retribution of suffering; if some karmic retributions in the present existence experience happiness, and in the future will experience the different retribution of happiness, the Tathāgata truly knows such aspects. Moreover, Śāriputra! The Tathāgata truly knows the karma and causes of all sentient beings in the past, future, and present, as well as their various retributions, whether immediate or separate, whether concordant or discordant. Having known such aspects, the Tathāgata truthfully proclaims them to all sentient beings. Śāriputra! The Tathāgata, the Arhat (應供, worthy of offerings), the Samyaksaṃbuddha (正遍知, perfectly enlightened one), has immeasurable and inconceivable wisdom regarding the causes, locations, and different retributions of past, present, and future karma and karmic retributions. Just as space is boundless and limitless, so too is the Tathāgata's power of wisdom regarding karmic retributions boundless and limitless. If someone desires to seek the Tathāgata's wisdom regarding karmic retributions, it is impossible to fully comprehend it.

來、應、正等覺業異報智力邊際者，不異有人求虛空際。舍利子！菩薩摩訶薩聞諸如來業異報智力如虛空不可思議已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「如來善知因異報，　　明眼如實了諸業，　最勝三世無有礙，　　有情諸行如實知。　一切含靈於五趣，　　當得成諸苦樂因，　若能轉因所轉苦，　　明照善逝如實知。　黑白異報一切業，　　隨其所應因異報，　猶若掌中如意寶，　　善逝了觀如實知。　諸異報業因雖少，　　當來獲果無有量，　或無量因感少果，　　善逝遍能如實知。　若因當證聲聞果，　　及當證於獨覺果，　能感無上妙智力，　　善逝無餘如實知。　若業成熟因時苦，　　此業當獲於樂果，　若業成熟因時樂，　　當獲苦果如實知。　若業因果皆住苦，　　若業因果皆住樂，　若業自體因自體，　　善逝相應如實知。　苦果循環於三世，　　有情流轉五趣中，　最勝圓滿菩提智，　　皆能不異如實知。

「舍利子！是名第二如來業異報智力。由成就故，如來、應、正等覺于大眾中正師子吼，自稱我處大仙尊位轉大梵輪，于諸世間所有沙門婆羅門、若天魔梵等，一切不能如法而轉。

【現代漢語翻譯】現代漢語譯本：『如來』（Tathagata，佛的稱號之一）、『應』（Arhat，阿羅漢，值得尊敬的人）、『正等覺』（Samyaksambuddha，完全覺悟的佛陀）的『業異報智力』（karma-vipaka-jnana-bala，理解因果報應的智慧力量）的邊際，就像有人試圖尋找虛空的邊際一樣。舍利子！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）聽聞諸如來的業異報智力如虛空般不可思議后，信受並奉行，清凈無疑，更加踴躍，深生歡喜，發出稀奇的想法。

這時，世尊爲了重申這個道理，說了偈頌：

『如來』善知因果報應的差異，明眼如實地瞭解各種業，最殊勝的佛陀對三世（過去、現在、未來）的因果沒有障礙，如實地知道有情眾生的各種行為。一切有情眾生在五趣（地獄、餓鬼、畜生、人、天）中，將承受各種苦樂的因果，如果能夠轉變因所帶來的苦，明照的善逝（Sugata，佛的稱號之一）如實地知道。黑業和白業的果報各不相同，根據其相應的因產生不同的果報，就像掌中的如意寶一樣，善逝了觀並如實地知道。即使是很少的異報業因，將來也會獲得無量的果報，或者無量的因感得少許的果報，善逝都能普遍如實地知道。如果因將證得聲聞果（Sravaka-phala，聽聞佛法而證悟的果位），以及將證得獨覺果（Pratyekabuddha-phala，不需聽聞佛法而獨自證悟的果位），能感得無上妙智的力量，善逝都能完全如實地知道。如果業成熟時因是苦的，這個業將獲得樂的果報；如果業成熟時因是樂的，將獲得苦的果報，善逝如實地知道。如果業的因和果都處於苦的狀態，如果業的因和果都處於樂的狀態，如果業的自體因和自體果，善逝都能相應地如實知道。苦果在三世中循環，有情眾生在五趣中流轉，最殊勝圓滿的菩提智慧（Bodhi-jnana，覺悟的智慧），都能不差地如實知道。

『舍利子』！這就是第二種如來業異報智力。由於成就這種智力，『如來』、『應』、『正等覺』在大眾中發出正師子吼，自稱我處於大仙尊位，轉大法輪，在所有世間，無論是沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司）、天、魔、梵等，都不能如法地轉動。

【English Translation】 English version: The limit of the 『Tathagata』 (one of the titles of the Buddha), 『Arhat』 (one who is worthy of respect), 『Samyaksambuddha』 (fully enlightened Buddha)』s 『karma-vipaka-jnana-bala』 (power of wisdom regarding the results of actions), is like someone trying to find the limit of space. Shariputra! When Bodhisattva-mahasattvas (great Bodhisattvas) hear that the Tathagatas』 karma-vipaka-jnana-bala is as inconceivable as space, they believe and practice it, with pure and unwavering faith, and become even more joyful, deeply delighted, and develop a sense of wonder.

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses:

The 『Tathagata』 well knows the differences in the results of actions, with clear eyes truly understands all actions, the most supreme Buddha has no obstruction regarding the cause and effect of the three times (past, present, future), and truly knows the various actions of sentient beings. All sentient beings in the five realms (hell, hungry ghosts, animals, humans, gods) will bear the consequences of various sufferings and joys, if one can transform the suffering caused by the cause, the enlightened Sugata (one of the titles of the Buddha) truly knows. The results of black and white actions are different, according to their corresponding causes, different results are produced, like a wish-fulfilling jewel in the palm, the Sugata observes and truly knows. Even if the causes of different results are few, in the future, immeasurable results will be obtained, or immeasurable causes will produce few results, the Sugata can universally and truly know. If the cause will realize the Sravaka-phala (the fruit of enlightenment by hearing the Dharma), and will realize the Pratyekabuddha-phala (the fruit of enlightenment by oneself without hearing the Dharma), which can bring about the power of supreme wisdom, the Sugata can completely and truly know. If the cause is suffering when the action matures, this action will obtain the result of joy; if the cause is joy when the action matures, the result of suffering will be obtained, the Sugata truly knows. If the cause and result of an action are both in a state of suffering, if the cause and result of an action are both in a state of joy, if the self-cause and self-result of an action, the Sugata can correspondingly and truly know. The results of suffering cycle through the three times, sentient beings transmigrate in the five realms, the most supreme and perfect Bodhi-jnana (wisdom of enlightenment), can all truly know without error.

『Shariputra』! This is the second power of the Tathagata』s karma-vipaka-jnana-bala. Because of achieving this power, the 『Tathagata』, 『Arhat』, 『Samyaksambuddha』 roars the true lion's roar in the assembly, proclaims that I am in the position of the great sage, turns the great Dharma wheel, and in all the worlds, whether it is Sramanas (ascetics), Brahmanas (Hindu priests), gods, demons, or Brahmas, none can turn it according to the Dharma.

「複次舍利子！云何如來種種解智力？舍利子！如來、應、正等覺以無上智力，能如實知彼有情類、彼數取趣，非一欲解種種欲解，如來於此能並了知。舍利子！吾更為汝廣分別說。彼數取者，或住貪慾起瞋恚解、或住瞋恚起貪慾解，乃至住于愚癡起貪瞋解，如是等相如來如實皆能了知。又舍利子！若數取者住于不善起不善解、或住善法而起善解，是亦如來如實了知。若數取者住于下劣方便起廣大解、或住廣大方便起下劣解，或由此解下劣方便當住勝進、或由此解勝進方便當住下劣，是亦如來如實了知。又舍利子！若由此解當殖邪定種、若由此解當殖正定種、若由此解當殖正定解脫種者，是亦如來如實了知。又舍利子！若由此解當趣欲界，或趣色界、或無色界，若由此解遍趣三界，是亦如來如實了知。又舍利子！若由此解順下劣分當獲勝進、或得勝進當住下劣，是亦如來如實了知。又舍利子！若由此解當于來世受種種生、受種種類種種受用，是亦如來如實了知。又舍利子！若由此解當退墮頂、或由此解殖解脫種，是亦如來如實了知。既了知已，如其所應廣為有情如法演說。如是舍利子！如來非一解種種解智力，不可思議無邊無際與虛空等。是諸菩薩摩訶薩聞如來種種解智力如虛空不可思議已，信受諦奉清凈無疑，倍

【現代漢語翻譯】現代漢語譯本『再者，舍利子！什麼是如來的種種理解智慧力？舍利子！如來、應供、正等覺以無上的智慧力，能夠如實地知道那些有情眾生、那些補特伽羅（數取趣，指不斷輪迴的個體），他們的意欲並非單一，而是有種種不同的意欲，如來對此都能完全瞭解。舍利子！我再為你詳細地分別解說。那些補特伽羅，有的處於貪慾而生起瞋恚的理解，有的處於瞋恚而生起貪慾的理解，乃至處於愚癡而生起貪慾和瞋恚的理解，像這些情況如來都能如實地瞭解。還有，舍利子！如果補特伽羅處於不善的狀態而生起不善的理解，或者處於善法的狀態而生起善的理解，這些如來也都能如實地瞭解。如果補特伽羅處於低劣的方便而生起廣大的理解，或者處於廣大的方便而生起低劣的理解，或者因為這種理解，低劣的方便將轉為殊勝的進步，或者因為這種理解，殊勝的進步將轉為低劣，這些如來也都能如實地瞭解。還有，舍利子！如果因為這種理解將種下邪定的種子，或者因為這種理解將種下正定的種子，或者因為這種理解將種下正定解脫的種子，這些如來也都能如實地瞭解。還有，舍利子！如果因為這種理解將趣向欲界，或者趣向色界，或者無色界，如果因為這種理解遍及三界，這些如來也都能如實地瞭解。還有，舍利子！如果因為這種理解順應低劣的部分將獲得殊勝的進步，或者獲得殊勝的進步將轉為低劣，這些如來也都能如實地瞭解。還有，舍利子！如果因為這種理解將在來世承受種種的生，承受種種種類和種種的受用，這些如來也都能如實地瞭解。還有，舍利子！如果因為這種理解將退墮到頂點，或者因為這種理解種下解脫的種子，這些如來也都能如實地瞭解。既然瞭解了這些，就應根據情況為眾生如法地演說。像這樣，舍利子！如來的非單一理解和種種理解的智慧力，是不可思議、無邊無際、與虛空一樣的。這些菩薩摩訶薩聽聞如來的種種理解智慧力如虛空般不可思議后，信受奉行，清凈無疑，更加增上。』

【English Translation】 English version 'Furthermore, Shariputra! What are the Tathagata's various powers of understanding and wisdom? Shariputra! The Tathagata, the Arhat, the Fully Enlightened One, with unsurpassed wisdom, is able to truly know those sentient beings, those pudgalas (individuals who transmigrate), whose desires are not singular but various; the Tathagata fully understands this. Shariputra! I will further explain this to you in detail. Those pudgalas, some, while dwelling in greed, give rise to an understanding of anger; some, while dwelling in anger, give rise to an understanding of greed; and even while dwelling in ignorance, give rise to an understanding of both greed and anger. The Tathagata truly knows all such conditions. Furthermore, Shariputra! If a pudgala dwells in unwholesomeness and gives rise to an unwholesome understanding, or dwells in wholesome dharma and gives rise to a wholesome understanding, the Tathagata also truly knows this. If a pudgala dwells in inferior means and gives rise to a vast understanding, or dwells in vast means and gives rise to an inferior understanding, or through this understanding, inferior means will lead to superior progress, or through this understanding, superior progress will lead to inferiority, the Tathagata also truly knows this. Furthermore, Shariputra! If through this understanding, the seed of wrong concentration will be planted, or through this understanding, the seed of right concentration will be planted, or through this understanding, the seed of right concentration and liberation will be planted, the Tathagata also truly knows this. Furthermore, Shariputra! If through this understanding, one will go to the desire realm, or to the form realm, or to the formless realm, if through this understanding, one pervades the three realms, the Tathagata also truly knows this. Furthermore, Shariputra! If through this understanding, one who follows the inferior path will attain superior progress, or having attained superior progress will fall back to inferiority, the Tathagata also truly knows this. Furthermore, Shariputra! If through this understanding, one will in future lives experience various births, experience various kinds and various enjoyments, the Tathagata also truly knows this. Furthermore, Shariputra! If through this understanding, one will fall from the peak, or through this understanding, the seed of liberation will be planted, the Tathagata also truly knows this. Having understood these, one should, as appropriate, expound the Dharma to sentient beings. Thus, Shariputra! The Tathagata's power of understanding and wisdom, which is not singular but various, is inconceivable, boundless, and like space. These Bodhisattva Mahasattvas, having heard that the Tathagata's various powers of understanding and wisdom are like space and inconceivable, accept it with faith, practice it purely without doubt, and increase even more.'

復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「世間種種解，　　過現無有量，　彼種種解心，　　導師皆能了。　若有貪解者，　　復當住瞋恚，　或現住瞋恚，　　癡解如實知。　住癡起貪解，　　心注不思議，　間雜流轉起，　　導師悉能知。　諸下劣方便，　　而起廣大解，　或增上方便，　　導師悉能知。　隨入于邪性，　　復入所不趣，　解脫三界解，　　如來悉能知。　種種生及類，　　諸受用差別，　若退墮于頂，　　兩足尊能知。　知種種解已，　　導師如法說，　是第三佛力，　　最勝子能信。

「舍利子！是名如來第三種種解智力。由成就故，如來、應、正遍知于大眾中正師子吼，自稱我處大仙尊位能轉梵輪，一切世間沙門婆羅門及天魔梵，不能如法而轉。

「複次舍利子！云何如來種種界智力？舍利子！如來、應、正等覺以無上智力，如實了知一切世間種種諸界。由此界故，世間含生集起福行、集非福行、集不動行，或由此界殖出離種，如是等界如來於此如實了知。又舍利子！如來如實了知眼界、色界及眼識界。如是等界云何知耶？謂如實知，由內空、外空、內外空故。乃至如實了知意界、法界及意識界。如是等界云何

【現代漢語翻譯】現代漢語譯本：他們再次踴躍，內心深處生起歡喜，並生出稀奇的想法。

這時，世尊想要重申這個道理，就說了以下偈頌：

『世間有種種不同的理解，過去和現在都無法衡量。對於這些種種不同的理解，導師（佛陀）都能夠完全瞭解。如果有人有貪慾的理解，又會轉而產生嗔恨；或者現在就處於嗔恨之中，對於癡迷的理解也能如實知曉。處於癡迷而產生貪慾的理解，內心專注于不可思議的事物，這些夾雜著流轉的生起，導師都能夠完全知曉。那些以低劣的方便，卻產生廣大的理解，或者以增上的方便，導師都能夠完全知曉。隨著進入邪惡的性質，又進入不應該去的地方，對於解脫三界的理解，如來（佛陀）都能夠完全知曉。種種的生命和種類，以及所受用的差別，如果從頂峰退墮，兩足尊（佛陀）都能夠知曉。瞭解了種種不同的理解之後，導師（佛陀）如法宣說，這是第三種佛力，最殊勝的佛子能夠相信。

『舍利子（Śāriputra）！這被稱為如來的第三種種種解智力。由於成就了這種力量，如來、應、正遍知（Tathāgata, Arhat, Samyaksaṃbuddha）在大眾中發出正獅子吼，自稱我處於大仙尊位，能夠轉動梵輪（Brahma-cakra），一切世間的沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）以及天魔梵（deva-māra-brahmā），都不能如法地轉動。

『再者，舍利子！什麼是如來的種種界智力？舍利子！如來、應、正等覺（Tathāgata, Arhat, Samyaksaṃbuddha）以無上的智慧力量，如實了知一切世間種種的界。由於這些界，世間眾生積聚福德的行為、積聚非福德的行為、積聚不動搖的行為，或者由於這些界而培植出離的種子，如來對於這些界都如實了知。還有，舍利子！如來如實了知眼界（cakṣur-dhātu）、色界（rūpa-dhātu）以及眼識界（cakṣur-vijñāna-dhātu）。這些界是如何被知曉的呢？就是如實知曉，由於內空（adhyātma-śūnyatā）、外空（bahirdhā-śūnyatā）、內外空（adhyātmabahirdhā-śūnyatā）的緣故。乃至如實了知意界（mano-dhātu）、法界（dharma-dhātu）以及意識界（manovijñāna-dhātu）。這些界是如何

【English Translation】 English version: They again leaped up, their hearts filled with joy, and they conceived extraordinary thoughts.

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

'The world has various understandings, past and present are immeasurable. The Teacher (Buddha) is able to fully understand all these various understandings. If someone has an understanding based on greed, they will then dwell in anger; Or they may currently dwell in anger, and the understanding based on delusion is also known as it truly is. Dwelling in delusion and giving rise to an understanding based on greed, the mind focuses on the inconceivable, These mixed and flowing arising, the Teacher is able to fully know. Those who use inferior means, yet give rise to vast understanding, Or those who use superior means, the Teacher is able to fully know. Following entry into evil nature, and also entering where one should not go, The understanding of liberation from the three realms, the Tathāgata (Buddha) is able to fully know. The various lives and kinds, and the differences in what is experienced, If one falls from the peak, the Two-Footed Honored One (Buddha) is able to know. Having understood the various understandings, the Teacher (Buddha) speaks according to the Dharma, This is the third power of the Buddha, the most excellent children of the Buddha are able to believe.

'Śāriputra! This is called the Tathāgata's third power of understanding various kinds of knowledge. Because of accomplishing this power, the Tathāgata, Arhat, Samyaksaṃbuddha, roars the true lion's roar in the assembly, proclaiming that I am in the position of the Great Sage, able to turn the Brahma-cakra (Wheel of Dharma), and all the Śrāmaṇas, Brāhmaṇas, and deva-māra-brahmās in the world are unable to turn it according to the Dharma.

'Furthermore, Śāriputra! What is the Tathāgata's power of knowledge of various realms? Śāriputra! The Tathāgata, Arhat, Samyaksaṃbuddha, with unsurpassed wisdom power, truly knows all the various realms of the world. Because of these realms, the beings in the world accumulate meritorious actions, accumulate non-meritorious actions, accumulate unmoving actions, or because of these realms, cultivate the seeds of liberation, the Tathāgata truly knows these realms. Also, Śāriputra! The Tathāgata truly knows the eye realm (cakṣur-dhātu), the form realm (rūpa-dhātu), and the eye consciousness realm (cakṣur-vijñāna-dhātu). How are these realms known? They are known truly, because of inner emptiness (adhyātma-śūnyatā), outer emptiness (bahirdhā-śūnyatā), and inner and outer emptiness (adhyātmabahirdhā-śūnyatā). And so on, truly knowing the mind realm (mano-dhātu), the dharma realm (dharma-dhātu), and the mind consciousness realm (manovijñāna-dhātu). How are these realms

知耶？謂如實知，由內空、外空、內外空故。又如實知地界、水界、火界、風界。如是等界云何知耶？謂如實知，如空界故。如是欲界、色界及無色界如實了知，遍分別所起故。又如實知有為界造作相故，無為界無造作相故，雜染界煩惱所引相故，清凈界自體光凈相故。又如實知諸行界不順理無明相故，涅槃界順理明相故。如是諸界皆能明瞭。是故舍利子！若界能安立世間，此界世間之所依住。如是若界能發牽引、若界能興建立、若界能起方便、若界能生意欲、若界能起熾然、若界能為依止，舍利子！如是等界無量無邊，是亦如來如實明瞭。既明瞭已，如其所應廣為有情如法演說。舍利子！如來非一界種種界智力，不可思議無有邊際與虛空等。若有欲求如來種種界智力邊際者，不異有人求于空際。如是舍利子！是諸菩薩摩訶薩聞如來種種界智力如虛空不可思議已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「世間諸含生，　　依止種種界，　隨其所流轉，　　最勝悉能知。　福非福不動，　　及順於出離，　住如是界已，　　證寂靜涅槃。　若眼界色界，　　及以眼識界，　耳鼻舌身意，　　諸界悉能知。　又知於法界，　　及以意識界，　內外界

【現代漢語翻譯】現代漢語譯本知道嗎？是指如實地知道，因為內空、外空、內外空。又如實地知道地界、水界、火界、風界。這些界是如何知道的呢？是指如實地知道，如同空界一樣。像這樣，欲界以及無（色界）也如實了知，因為它們是普遍分別所產生的。又如實地知道有為界是造作的相，無為界是沒有造作的相，雜染界是煩惱所引發的相，清凈界是自體光明的相。又如實地知道諸行界是不順理的無明相，涅槃界是順理的明相。像這樣，所有的界都能明瞭。所以，舍利子！如果有一個界能夠安立世間，這個界就是世間所依賴的。像這樣，如果有一個界能夠引發牽引，如果有一個界能夠興起建立，如果有一個界能夠發起方便，如果有一個界能夠產生意欲，如果有一個界能夠發起熾熱，如果有一個界能夠作為依止，舍利子！像這樣的界無量無邊，如來也如實地明瞭。明瞭之後，就按照相應的道理，廣泛地為眾生如法演說。舍利子！如來對於各種界的智慧力量，不是單一的，而是不可思議、沒有邊際的，如同虛空一樣。如果有人想要尋求如來各種界智慧力量的邊際，就如同有人想要尋求虛空的邊際一樣。像這樣，舍利子！這些菩薩摩訶薩聽到如來各種界智慧力量如同虛空一樣不可思議之後，信受真理，清凈無疑，更加踴躍，深生歡喜，發出稀奇的想法。

這時，世尊想要重申這個道理，就說了偈頌：

世間所有含靈的眾生，都依賴著各種界，隨著它們流轉，最殊勝的佛陀完全能夠知道。福、非福、不動，以及順應出離的，安住于這樣的界之後，就能證得寂靜的涅槃。如果說眼界，以及眼識界，耳、鼻、舌、身、意，所有的界都能知道。又知道法界，以及意識界，內界和外界。

【English Translation】 English version Do you know? It means to know truthfully, because of inner emptiness, outer emptiness, and inner-outer emptiness. Also, to know truthfully the earth element, water element, fire element, and wind element. How are these elements known? It means to know truthfully, like the space element. In this way, the desire realm and the formless realm are also truly known, because they arise from universal discrimination. Also, to know truthfully that the conditioned realm has the characteristic of being created, the unconditioned realm has the characteristic of not being created, the defiled realm has the characteristic of being caused by afflictions, and the pure realm has the characteristic of being self-luminous. Also, to know truthfully that the realm of all phenomena has the characteristic of ignorance that is not in accordance with reason, and the realm of Nirvana has the characteristic of clarity that is in accordance with reason. In this way, all realms can be clearly understood. Therefore, Shariputra! If there is a realm that can establish the world, this realm is what the world relies on. In this way, if there is a realm that can initiate attraction, if there is a realm that can establish, if there is a realm that can initiate skillful means, if there is a realm that can generate desire, if there is a realm that can initiate burning, if there is a realm that can serve as a support, Shariputra! Such realms are immeasurable and boundless, and the Tathagata also truly understands them. Having understood them, he then widely explains them to sentient beings according to the appropriate principles. Shariputra! The Tathagata's power of wisdom regarding various realms is not singular, but is inconceivable and boundless, like space. If someone wants to seek the boundary of the Tathagata's power of wisdom regarding various realms, it is like someone wanting to seek the boundary of space. In this way, Shariputra! These Bodhisattva Mahasattvas, having heard that the Tathagata's power of wisdom regarding various realms is inconceivable like space, believe and accept the truth, are pure and without doubt, are even more joyful, deeply rejoice, and generate a rare thought.

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

All sentient beings in the world rely on various realms, and as they transmigrate, the most excellent one knows them all. Merit, non-merit, immobility, and that which accords with liberation, having abided in such realms, one attains the peaceful Nirvana. If it is the eye realm, and the eye consciousness realm, ear, nose, tongue, body, and mind, all realms can be known. Also, knowing the dharma realm, and the consciousness realm, the inner and outer realms.

悉空，　　佛能如實知。　地界及水界、　　火界與風界，　四界同空相，　　如是悉能知。　若欲界色界，　　及以無色界，　遍分別所起，　　佛能如實知。　如虛空無邊，　　界無邊亦爾，　佛皆能照了，　　不謂我能知。　諸界本無生，　　亦無有滅者，　是謂涅槃界，　　勝丈夫能知。　如空量無邊，　　諸佛智如是，　由智慧了知，　　變異於諸界。　已知種種界，　　調伏諸含生，　是佛第四力，　　最勝子能信。

「舍利子！是名如來第四非一界種種界智力。由成就此力故，如來、應、正等覺于大眾中正師子吼，自稱我處大仙尊位能轉梵輪，一切世間沙門婆羅門及天魔梵所不能轉。

「複次舍利子！云何如來非一根種種根智力？舍利子！如來、應、正等覺以無上智力故如實能知，若他有情、若數取者種種諸根差別之相，如來皆能分別了知。舍利子！如是等相云何知耶？所謂了知鈍根中根利根、勝根劣根，由隨遍分別根故。能知眾生起極重貪、起極重瞋、起極重癡，如是諸根是亦如來如實了知。又舍利子！由隨遍分別根故，如來能知，或起假立貪瞋癡、或起微薄貪瞋癡、或起顛倒貪瞋癡、或起摧伏貪瞋癡，如是等相是亦如來如實了知。又舍利子！若不善因所生諸

【現代漢語翻譯】現代漢語譯本一切皆空，佛陀能夠如實地知曉。地界（地元素）和水界（水元素）、火界（火元素）與風界（風元素），這四界都具有空性的本質，佛陀能夠如實地知曉。無論是欲界（感官慾望的領域），還是無色界（沒有物質形態的領域），所有這些界限的生起和變化，佛陀都能夠如實地知曉。如同虛空沒有邊際，這些界限也同樣沒有邊際，佛陀都能夠完全明瞭，但不會認為這是『我』的能力。諸界本來就沒有生起，也沒有滅亡，這就是所謂的涅槃界（解脫的境界），只有偉大的聖者才能知曉。如同虛空的量沒有邊際，諸佛的智慧也是如此，通過智慧能夠了知諸界的變異。已經了知種種界限，從而調伏一切眾生，這是佛陀的第四種力量，只有最殊勝的佛子才能相信。『舍利子（佛陀的十大弟子之一，以智慧著稱）！這被稱為如來的第四種非一界種種界智力。由於成就這種力量，如來、應供、正等覺（佛陀的三個稱號）在大眾中發出正義的獅子吼，自稱我處於大仙尊位，能夠轉動法輪（佛法的象徵），一切世間的沙門（出家修行者）、婆羅門（古印度祭司）以及天魔（天界的魔王）都不能轉動。』『再者，舍利子！什麼是如來的非一根種種根智力？舍利子！如來、應供、正等覺以無上的智慧力，能夠如實地知曉，其他有情（眾生）或數取者（不斷輪迴的個體）的種種根（感官和心理能力）的差別之相，如來都能夠分別了知。舍利子！這些相狀是如何被知曉的呢？就是了知鈍根、中根、利根、勝根、劣根，通過隨順遍分別根的能力。能夠知曉眾生生起極重的貪慾、極重的嗔恨、極重的愚癡，這些根的情況，如來也能夠如實地知曉。又，舍利子！通過隨順遍分別根的能力，如來能夠知曉，或者生起虛假的貪嗔癡、或者生起微薄的貪嗔癡、或者生起顛倒的貪嗔癡、或者生起摧伏的貪嗔癡，這些相狀，如來也能夠如實地知曉。又，舍利子！如果是不善的因所生的諸

【English Translation】 English version All is empty, the Buddha knows it as it truly is. The earth element and the water element, the fire element and the wind element, these four elements are of the nature of emptiness, the Buddha knows it as it truly is. Whether it is the desire realm (the realm of sensory desires), or the formless realm (the realm without material form), all the arising and changes of these realms, the Buddha knows it as it truly is. Just as space is boundless, these realms are also boundless, the Buddha is able to fully understand, but does not think of it as 'my' ability. The realms originally have no arising, nor do they have cessation, this is what is called the Nirvana realm (the realm of liberation), only the great sage can know it. Just as the measure of space is boundless, so is the wisdom of all Buddhas, through wisdom they are able to understand the variations of the realms. Having understood the various realms, thereby subduing all sentient beings, this is the fourth power of the Buddha, only the most excellent Buddha's disciples can believe it. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the Tathagata's (another name for Buddha) fourth power of knowing the various realms. Because of achieving this power, the Tathagata, the worthy one, the fully enlightened one (three titles of the Buddha) roars the lion's roar of righteousness in the assembly, proclaiming that I am in the position of the great sage, able to turn the Dharma wheel (symbol of Buddhist teachings), which cannot be turned by all the world's Shramanas (ascetic practitioners), Brahmins (ancient Indian priests), and heavenly demons.' 'Furthermore, Shariputra! What is the Tathagata's power of knowing the various faculties? Shariputra! The Tathagata, the worthy one, the fully enlightened one, with the power of supreme wisdom, is able to truly know the differences in the various faculties (sensory and mental abilities) of other sentient beings or individuals who are constantly reborn, the Tathagata is able to distinguish and understand. Shariputra! How are these characteristics known? It is through knowing the dull faculties, the medium faculties, the sharp faculties, the superior faculties, and the inferior faculties, through the ability to discern the faculties. It is able to know that sentient beings arise with extreme greed, extreme hatred, and extreme delusion, the Tathagata is also able to truly know these faculties. Also, Shariputra! Through the ability to discern the faculties, the Tathagata is able to know whether false greed, hatred, and delusion arise, or slight greed, hatred, and delusion arise, or inverted greed, hatred, and delusion arise, or subdued greed, hatred, and delusion arise, the Tathagata is also able to truly know these characteristics. Also, Shariputra! If the various

根、若由善因所生諸根、若不動因所生諸根、若出離因所生諸根，是亦如來如實了知。又舍利子！如來如實了知，眼根、耳根、鼻根、舌根、身根、意根，女根、男根、命根，樂根、苦根、憂根、喜根、舍根，信根、正勤根、念根、慧根、三摩地根，未知當知根、知根、知已根，如是諸根差別之相，是亦如來如實了知。又舍利子！如來如實知彼諸根，因於眼根當住耳根而不住彼鼻舌身根，或因耳根當住鼻根、或因鼻根當住舌根、或因舌根當住身根、或因身根當住眼根，如是等根如來於此如實知之。

「複次舍利子！若諸有情住佈施根修戒方便，爾時如來以勝劣根智為說佈施。若住戒根修施方便，為說于戒。若住忍根修勤方便，為說忍法。住正勤根修忍方便，為說正勤。住靜慮根修慧方便，為說靜慮。若住慧根修定方便，為說正慧。如是一切菩提分法諸根差別如實了知，皆應廣說。又舍利子！若諸有情住聲聞根而返修于獨覺方便，如來以諸根智為說下乘。住獨覺根而修聲聞智方便者，以諸根智為說中乘。住大乘根而修二乘智方便者，以諸根智為說大乘。住下劣根修大乘行，以諸根智為說二乘。若諸有情無堪任根、無堪任相，如來如實知無堪任非法器已而便舍置。若諸有情有堪任根、有堪任相，如來如實知有堪任是

法器者，即便慇勤鄭重說法令其悟入。如是舍利子！如來了知一切有情諸根純熟及不純熟、諸根出離及不出離。舍利子！諸有情根，如來如實一切了知，住如是相、如是方便、如是信解、如是本因、如是所緣、如是等流、如是究竟。舍利子！如來種種根智不可思議無邊無際與虛空等，若有欲求如來諸根智力邊際者，不異有人求虛空際。諸菩薩摩訶薩聞是根力如虛空已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「到根彼岸含靈尊，　　善達有情意性行，　隨諸眾生根所堪，　　人中師子為說法。　下中上根所堪任，　　善逝勝智根中起，　觀彼解脫器心已，　　知行慧者為說法。　若人諸根能發起，　　至極相續微煩惱，　善達彼人所有根，　　知行隨順為說法。　若諸丈夫有善根，　　隨勤信欲廣開示，　又隨根行相差別，　　說諸勝義定慧等。　若人發起于信欲，　　慧者隨根說凈道，　知彼所行眾行已，　　為說勝法超諸苦。　有定住佛菩提根，　　迷倒誤轉聲聞智，　為說大乘成正覺，　　此佛難伏第五力。

「舍利子！是名如來第五種種根智力。由成就此力故，如來於大眾中正師子吼，自稱我處大仙尊位能轉梵輪，一切世

【現代漢語翻譯】現代漢語譯本：『法器』（指能夠接受佛法教誨的人），就是應該慇勤鄭重地說法，令他們領悟並進入佛法。舍利子（佛陀的十大弟子之一）啊！如來（佛陀的稱號）了知一切有情（眾生）的諸根（指眾生的根性、能力）是純熟還是不純熟，諸根是能夠出離（解脫）還是不能出離。舍利子啊！如來如實地了知一切有情的根性，包括他們的狀態、方便法門、信解、本因、所緣、等流、以及究竟的境界。舍利子啊！如來的種種根智（指佛陀對於眾生根性的智慧）是不可思議、無邊無際，如同虛空一樣。如果有人想要探求如來諸根智力的邊際，就如同有人想要探求虛空的邊際一樣。諸菩薩摩訶薩（指大菩薩）聽聞如來的根力如同虛空一般，信受奉行，清凈無疑，更加踴躍，深生歡喜，生起稀奇的想法。

那時，世尊（佛陀）爲了重申這個道理，說了偈頌：

『到達根性彼岸的含靈尊（指佛陀），善於通達有情眾生的意念、性情和行為，隨順眾生根性所能承受的，人中獅子（指佛陀）為他們說法。對於下、中、上三種根性所能承受的，善逝（指佛陀）的殊勝智慧從根性中生起，觀察他們解脫的根器和心意后，知曉他們修行和智慧的佛陀為他們說法。如果有人諸根能夠發起，達到極細微的煩惱相續，善於通達他們所有的根性，知曉他們的修行並隨順他們為他們說法。如果那些丈夫（指修行人）有善根，隨順他們的勤奮、信心和慾望廣為開示，又隨順他們根性的差別，說諸如勝義諦、禪定、智慧等法。如果有人發起信心和慾望，有智慧的人隨順他們的根性說清凈之道，知曉他們所修行的各種法門后，為他們說殊勝的佛法，超越一切痛苦。有些人已經安住于佛菩提的根基，卻迷惑顛倒地轉入聲聞的智慧，為他們說大乘佛法，使他們成就正覺，這是佛陀難以調伏的第五種力量。

舍利子啊！這就是如來的第五種種種根智力。由於成就這種力量，如來在大眾之中發出正獅子吼，自稱我處於大仙尊位，能夠轉動法輪（指佛陀的教法），一切世間都不能阻擋。』

【English Translation】 English version: 'Vessels of Dharma' (referring to those who can receive the Buddha's teachings) are those to whom one should diligently and solemnly preach the Dharma, enabling them to understand and enter it. Shariputra (one of the Buddha's ten great disciples)! The Tathagata (an epithet of the Buddha) knows whether the faculties (referring to the inherent capacities and abilities of beings) of all sentient beings are mature or immature, whether their faculties can lead to liberation or not. Shariputra! The Tathagata truly knows all the faculties of sentient beings, including their states, skillful means, faith and understanding, fundamental causes, objects of focus, tendencies, and ultimate attainments. Shariputra! The Tathagata's various wisdoms regarding faculties are inconceivable, boundless, and like space. If someone seeks to find the limits of the Tathagata's wisdom regarding faculties, it is like someone seeking to find the limits of space. When the Bodhisattva Mahasattvas (great Bodhisattvas) hear that the Tathagata's power of faculties is like space, they accept it with faith, practice it purely without doubt, become even more joyful, deeply delighted, and develop a sense of wonder.

At that time, the World Honored One (the Buddha), wishing to reiterate this meaning, spoke in verse:

'The Honored One who has reached the shore of faculties, understands well the thoughts, natures, and actions of sentient beings. According to what the faculties of each being can bear, the Lion among humans (referring to the Buddha) preaches the Dharma to them. For those who can bear the lower, middle, and upper faculties, the Sugata's (an epithet of the Buddha) supreme wisdom arises from the faculties. Having observed their vessels for liberation and their minds, the Buddha, who knows their practice and wisdom, preaches the Dharma to them. If someone's faculties can give rise to even the most subtle continuous afflictions, the Buddha, who understands well all their faculties, knows their practice and preaches the Dharma accordingly. If those noble beings have good roots, the Buddha widely reveals the Dharma according to their diligence, faith, and desires. Also, according to the differences in their faculties and practices, the Buddha speaks of the supreme truths, meditation, wisdom, and so on. If someone gives rise to faith and desire, the wise one preaches the pure path according to their faculties. Knowing the various practices they have undertaken, the Buddha preaches the supreme Dharma to them, transcending all suffering. Some have settled on the roots of Buddhahood, but are confused and have turned to the wisdom of the Shravakas (hearers). For them, the Buddha preaches the Mahayana (Great Vehicle) Dharma, enabling them to attain perfect enlightenment. This is the Buddha's fifth power that is difficult to subdue.

Shariputra! This is called the Tathagata's fifth power of various wisdoms regarding faculties. Because of achieving this power, the Tathagata roars the true lion's roar in the assembly, proclaiming that I am in the position of the Great Sage, able to turn the Dharma wheel (referring to the Buddha's teachings), and nothing in all the world can hinder it.'

間沙門婆羅門及天魔梵不能如法而轉。

「複次舍利子！云何如來遍趣諸行智力？舍利子！如來、應、正等覺以無上智力故，如實了知遍行諸行。舍利子！如是等相云何了知？謂能了知有情性等，正定之性、不正定性及邪定性。舍利子！云何名為正定之性？謂由因力先世方便，開智利根之所生故。若諸如來為彼說法、若不說法，如來如實知彼有情前世因果堪任法器，隨應說法令速解脫。舍利子！云何名為不定之性？由外緣力而成熟相，若得如法教授教誡可得解脫，不得如法教授教誡不得解脫。如來為說隨順緣因相應之法，彼諸有情聞正法已，如理修行證解脫果。為如是等得義利故，諸佛世尊出興於世。舍利子！云何名為邪定之性？謂有情性煩惱所蔽不修凈業，識性薄弱愚癡深厚，住邪見網非正法器。若使如來為彼說法、若不說法，終不堪任證於解脫。如來如實知彼有情非法器已而便舍置。是故舍利子！諸菩薩摩訶薩愍此有情作利益故，被弘誓鎧入邪見軍教化摧伏。又舍利子！如來如實了知三種貪行：或凈美相起于貪行，或愛戀相起于貪行，或先世因起于貪行。又能了知三種瞋行：或損害相起于瞋行，委練觀察起于瞋行，先世隨眠起于瞋行。又觀了知三種癡行：或有癡行因無明生，或有癡行因妄有身見生，或有癡

【現代漢語翻譯】現代漢語譯本沙門（出家修道者）和婆羅門（古印度祭司），以及天魔（欲界天的魔王）和梵（色界天的統治者）都不能如法地轉動（法輪）。

「再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！如來（佛陀的稱號）如何具備遍知諸行（一切事物和現象）的智力？舍利子！如來、應（應供）、正等覺（佛陀的稱號）以無上智慧的力量，如實了知遍行的一切諸行。舍利子！這些相狀是如何被了知的呢？就是能夠了知有情（眾生）的根性等，包括正定之性、不定之性以及邪定之性。舍利子！什麼叫做正定之性呢？就是由於過去世的因緣和方便，開啟了智慧和銳利的根器所產生的。如果諸如來為他們說法，或者不為他們說法，如來都能如實地知道這些有情前世的因果，堪任成為法器，並隨應說法，使他們迅速解脫。舍利子！什麼叫做不定之性呢？就是由外在的因緣力量而成熟的相狀，如果得到如法的教授和教誡，就可以得到解脫；如果得不到如法的教授和教誡，就不能得到解脫。如來為他們宣說隨順因緣相應的法，這些有情聽聞正法后，如理修行，證得解脫的果位。爲了使這些眾生得到利益，諸佛世尊才出現於世。舍利子！什麼叫做邪定之性呢？就是有情的根性被煩惱所遮蔽，不修清凈的善業，識性薄弱，愚癡深厚，住在邪見之網中，不是正法的器皿。如果如來為他們說法，或者不為他們說法，他們最終都不能證得解脫。如來如實地知道這些有情不是法器后，就捨棄他們。所以，舍利子！諸菩薩摩訶薩（大菩薩）憐憫這些有情，爲了利益他們，披上弘誓的鎧甲，進入邪見之軍中，教化並摧伏他們。還有，舍利子！如來如實地了知三種貪行：或者因清凈美好的事物而生起貪行，或者因愛戀之情而生起貪行，或者因前世的因緣而生起貪行。又能了知三種瞋行：或者因損害之相而生起瞋行，或者因仔細觀察而生起瞋行，或者因前世的習氣而生起瞋行。又能觀察了知三種癡行：或者有癡行因無明（對真理的無知）而生，或者有癡行因妄執有身見而生，或者有癡

【English Translation】 English version Neither the Shramanas (ascetics) nor the Brahmins (priests), nor the Devas (gods) of Mara (the demon king), nor Brahma (the ruler of the Brahma realm) can turn the Dharma wheel according to the Dharma.

Furthermore, Shariputra (one of Buddha's ten great disciples, known for his wisdom)! How does the Tathagata (title of the Buddha) possess the power of wisdom that pervades all actions? Shariputra! The Tathagata, the Arhat (worthy one), the Samyak-sambuddha (perfectly enlightened one), through the power of unsurpassed wisdom, truly knows all actions that pervade. Shariputra! How are these characteristics known? It is through the ability to know the nature of sentient beings, including those of fixed destiny, unfixed destiny, and wrong destiny. Shariputra! What is meant by fixed destiny? It is that which arises from the power of past causes and skillful means, opening wisdom and sharp faculties. Whether the Tathagatas preach the Dharma to them or not, the Tathagata truly knows that these sentient beings are capable vessels of the Dharma due to their past causes and effects, and preaches the Dharma accordingly, enabling them to quickly attain liberation. Shariputra! What is meant by unfixed destiny? It is the state that matures through the power of external conditions. If they receive proper instruction and guidance, they can attain liberation; if they do not receive proper instruction and guidance, they cannot attain liberation. The Tathagata teaches them the Dharma that corresponds to their conditions, and these sentient beings, having heard the true Dharma, practice accordingly and attain the fruit of liberation. It is for the benefit of these beings that the Buddhas, the World Honored Ones, appear in the world. Shariputra! What is meant by wrong destiny? It is the nature of sentient beings who are obscured by afflictions, do not cultivate pure deeds, have weak consciousness, are deeply ignorant, dwell in the net of wrong views, and are not vessels of the true Dharma. Whether the Tathagata preaches the Dharma to them or not, they ultimately cannot attain liberation. The Tathagata, having truly known that these sentient beings are not vessels of the Dharma, abandons them. Therefore, Shariputra! The Bodhisattvas Mahasattvas (great Bodhisattvas), out of compassion for these sentient beings, for their benefit, put on the armor of great vows, enter the army of wrong views, and teach and subdue them. Furthermore, Shariputra! The Tathagata truly knows three kinds of greed: greed arising from pure and beautiful things, greed arising from attachment, and greed arising from past causes. He also knows three kinds of anger: anger arising from the appearance of harm, anger arising from careful observation, and anger arising from past latent tendencies. He also observes and knows three kinds of delusion: delusion arising from ignorance (avidya), delusion arising from the false view of a self, and delusion arising from

行因疑而生。如是一切如來如實皆能了知。

「複次舍利子！如來如實了知諸行。苦樂二行俱能速通，諸根利故。苦樂二行俱是遲通，諸根鈍故。又如實知遲行遲通，舍所緣故。遲行速通，道不息故。速行遲通，勇決進故。速行速通，非彼性故。又如實知，或有諸行簡擇力滿非修習力，或有諸行修習力滿非簡擇力，或有諸行簡擇修習二力俱滿，或有諸行簡擇修習力俱不滿；如是諸相如來如實皆能了知。又如實知，或有諸行信欲具足非方便具足，或有諸行方便具足信欲不具足，或有諸行信欲方便俱不具足，或有諸行信欲方便二俱具足；如是一切皆能了知。又如實知，或有諸行身業清凈非由語心，或有諸行語業清凈非由身心，或有諸行心業清凈非由身語，或有諸行非身語心，或有諸行由身語心而得清凈。舍利子！如是乃至一切有情所有諸行，或因流轉、或因不流轉、或因流轉及不流轉，如來以無礙智見故，于如是等一切處轉。如是舍利子！如來遍教行智力不可思議無邊無際與虛空等，諸菩薩摩訶薩聞是智力不可思議如虛空已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「善逝如實了諸行，　　能知定因有情性，　又知不定成熟相，　　及諸根因相應法。　諸

【現代漢語翻譯】現代漢語譯本行為的產生源於疑惑。如來能夠如實地了知這一切。『舍利子，再者，如來如實地了知各種行為。有些行為，苦和樂兩種感受都能迅速通達，是因為他們的根器敏銳；有些行為，苦和樂兩種感受都遲緩通達，是因為他們的根器遲鈍。如來還如實地知道，有些行為遲緩進行且遲緩通達，是因為他們捨棄了所緣；有些行為遲緩進行卻迅速通達，是因為他們道心不息；有些行為迅速進行卻遲緩通達，是因為他們勇猛精進；有些行為迅速進行且迅速通達，是因為他們本性如此。如來還如實地知道，有些行為，是簡擇的力量圓滿而非修習的力量圓滿；有些行為，是修習的力量圓滿而非簡擇的力量圓滿；有些行為，是簡擇和修習兩種力量都圓滿；有些行為，是簡擇和修習兩種力量都不圓滿。如來能夠如實地了知這些現象。如來還如實地知道，有些行為，是信欲具足而非方便具足；有些行為，是方便具足而非信欲具足；有些行為，是信欲和方便都不具足；有些行為，是信欲和方便都具足。如來能夠了知這一切。如來還如實地知道，有些行為，是身業清凈而非由語和心清凈；有些行為，是語業清凈而非由身和心清凈；有些行為，是心業清凈而非由身和語清凈；有些行為，不是由身語心清凈；有些行為，是由身語心而得清凈。舍利子，如是乃至一切有情眾生的所有行為，或因流轉（生死輪迴）、或因不流轉（解脫），或因流轉和不流轉，如來以無礙的智慧見知，在所有這些方面都能自在運轉。舍利子，如來遍教行智的力量不可思議，無邊無際，如同虛空一般。諸位菩薩摩訶薩聽到這種智慧力量不可思議如同虛空，都信受奉行，清凈無疑，更加踴躍，深生歡喜，生起稀有之想。』那時，世尊爲了重申這個道理，說了偈頌：『善逝（如來）如實地了知各種行為，能知道有情眾生註定的因果，也知道不確定的成熟之相，以及各種根器和相應的法。』

【English Translation】 English version Actions arise from doubt. The Tathagata (如來) is able to truly understand all of this. 『Furthermore, Shariputra (舍利子)! The Tathagata truly understands all actions. Some actions, both suffering and pleasure are quickly penetrated, because their faculties are sharp; some actions, both suffering and pleasure are slowly penetrated, because their faculties are dull. Also, the Tathagata truly knows that some actions are slow in progress and slow in penetration, because they abandon their object of focus; some actions are slow in progress but quick in penetration, because their path does not cease; some actions are quick in progress but slow in penetration, because they are courageous and determined; some actions are quick in progress and quick in penetration, because that is their nature. Also, the Tathagata truly knows that some actions, the power of discernment is complete but not the power of practice; some actions, the power of practice is complete but not the power of discernment; some actions, both the power of discernment and practice are complete; some actions, neither the power of discernment nor practice are complete. The Tathagata is able to truly understand these phenomena. Also, the Tathagata truly knows that some actions, faith and desire are complete but not skillful means; some actions, skillful means are complete but not faith and desire; some actions, neither faith and desire nor skillful means are complete; some actions, both faith and desire and skillful means are complete. The Tathagata is able to understand all of this. Also, the Tathagata truly knows that some actions, bodily karma is pure but not through speech and mind; some actions, verbal karma is pure but not through body and mind; some actions, mental karma is pure but not through body and speech; some actions, are not pure through body, speech, and mind; some actions, are purified through body, speech, and mind. Shariputra! Thus, even all the actions of all sentient beings, whether due to transmigration (samsara), or due to non-transmigration (liberation), or due to both transmigration and non-transmigration, the Tathagata, with unobstructed wisdom, sees and operates freely in all these aspects. Shariputra! The Tathagata's power of pervasive teaching and practice wisdom is inconceivable, boundless, and like space. When the Bodhisattva Mahasattvas (菩薩摩訶薩) hear that this power of wisdom is inconceivable like space, they accept it with faith, practice it purely without doubt, become even more joyful, deeply delighted, and give rise to a rare thought.』 At that time, the World Honored One, wishing to restate this meaning, spoke the following verses: 『The Sugata (善逝, Tathagata) truly understands all actions, is able to know the destined causes of sentient beings, also knows the uncertain aspects of maturation, and the various faculties and corresponding dharmas.』

行三種貪相應，　　及與三種瞋癡合，　無邊廣惑相應行，　　緣因大師如實知。　諸有苦行而根利，　　及有此行而鈍根，　諸有樂行根利鈍，　　世大依怙如實知。　諸有鈍行及鈍修，　　或復行鈍而修利，　或復行速而修遲，　　或有俱速非彼性。　或有諸行簡擇生，　　不由修習道力起，　或修習生非簡擇，　　俱生別異共相應。　或有諸行信欲轉，　　清凈而非方便凈，　或有返此俱不俱，　　佛遍智者皆明瞭。　復有凈修于身業，　　非語非心業清凈，　或復語凈及身凈，　　而彼心體非清凈。　或有內心常清凈，　　身語二業非清凈，　或復語凈及心凈，　　而彼身業未嘗凈。　或身語心凈不凈，　　諸行流轉及寂滅，　遍智見者如實知，　　是為如來第六力。

「舍利子！是名如來第六遍趣行智力。由此力故，如來自稱處仙尊位轉大梵輪，乃至無有如法轉者。

「複次舍利子！云何如來靜慮解脫三摩地三摩缽底發起雜染清凈智力？舍利子！如來、應、正等覺以無上智力故，如實了知若自若他一切靜慮解脫三摩地及三摩缽底發起雜染清凈之法。舍利子！如是等相云何知耶？謂如實知，由因由緣一切有情能令雜染。又如實知，由因緣故一切有情能令清凈。舍

【現代漢語翻譯】現代漢語譯本（佛陀）能如實知曉，眾生所行的三種與貪慾相應的行為，以及與三種嗔恚和愚癡相應的行為，這些行為無邊無際，廣泛迷惑眾生。（佛陀）能如實知曉，那些精進苦行但根器銳利的眾生，以及那些精進苦行但根器遲鈍的眾生，還有那些享受安樂修行但根器銳利或遲鈍的眾生，世間的大依怙（佛陀）都能如實知曉。（佛陀）能如實知曉，那些修行遲鈍且修習也遲鈍的眾生，或者修行遲鈍但修習銳利的眾生，或者修行迅速但修習遲緩的眾生，或者修行和修習都迅速但本性並非如此的眾生。（佛陀）能如實知曉，有些行為是經過選擇而產生的，並非通過修習道力而生起；有些行為是通過修習而產生的，並非經過選擇；有些行為是俱生（與生俱來）的，有些行為是後天產生的，它們之間既有差異也有共同之處。（佛陀）能如實知曉，有些行為是因信欲而轉變的，是清凈的但並非通過方便法門而清凈；有些行為則相反，或者兩者兼具，或者兩者都不具備，佛陀這位遍知者都完全明瞭。（佛陀）能如實知曉，有些修行者修習清凈的身業，但語業和心業不清凈；有些修行者語業清凈，身業也清凈，但心體不清凈。（佛陀）能如實知曉，有些修行者內心常保清凈，但身業和語業不清凈；有些修行者語業清凈，心業也清凈，但身業不清凈。（佛陀）能如實知曉，有些修行者身語心三業或清凈或不清凈，以及諸行（行為）的流轉和寂滅，遍知一切的佛陀都能如實知曉，這就是如來的第六力。『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這稱為如來的第六遍趣行智力。因為有這種力量，如來才自稱處於仙尊之位，轉大法輪，乃至沒有其他人能如法轉動。』『複次，舍利子！什麼是如來的靜慮（dhyāna，禪定）解脫（vimokṣa，從煩惱中解脫）三摩地（samādhi，心專注的狀態）三摩缽底（samāpatti，入定）發起雜染清凈智力？舍利子！如來、應、正等覺（tathāgata，arhat，samyaksaṃbuddha，佛陀的三個稱號）以無上智慧的力量，如實了知自己和他人一切靜慮、解脫、三摩地以及三摩缽底發起雜染和清凈的法。舍利子！這些相狀是如何被知曉的呢？就是如實知曉，通過因和緣，一切有情（sattva，眾生）能夠被雜染。又如實知曉，通過因和緣，一切有情能夠被清凈。』

【English Translation】 English version The Tathagata (a title of the Buddha) truly knows the three kinds of actions that correspond to greed, as well as the three kinds of actions that correspond to anger and ignorance. These actions are boundless and widely delude sentient beings. The Tathagata truly knows those who practice diligently with sharp faculties, and those who practice diligently with dull faculties, as well as those who enjoy ease in practice with sharp or dull faculties. The great refuge of the world (the Buddha) truly knows all of these. The Tathagata truly knows those who are dull in practice and dull in cultivation, or those who are dull in practice but sharp in cultivation, or those who are swift in practice but slow in cultivation, or those who are swift in both practice and cultivation but whose nature is not so. The Tathagata truly knows that some actions arise through selection, not through the power of cultivation; some actions arise through cultivation, not through selection; some actions are innate, and some are acquired, and they have both differences and commonalities. The Tathagata truly knows that some actions are transformed by faith and desire, are pure but not through skillful means; some actions are the opposite, or have both, or have neither. The all-knowing Buddha is completely clear about all of these. The Tathagata truly knows that some practitioners cultivate pure bodily actions, but their speech and mental actions are not pure; some practitioners have pure speech and bodily actions, but their mind is not pure. The Tathagata truly knows that some practitioners have a mind that is always pure, but their bodily and speech actions are not pure; some practitioners have pure speech and mental actions, but their bodily actions are not pure. The Tathagata truly knows that some practitioners' bodily, speech, and mental actions are either pure or impure, as well as the flow and cessation of all actions. The all-knowing Buddha truly knows all of these. This is the sixth power of the Tathagata. 'Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! This is called the sixth power of the Tathagata, the power of knowing the different paths of beings. Because of this power, the Tathagata claims to be in the position of a sage, turning the great Dharma wheel, and no one else can turn it lawfully.' 'Furthermore, Shariputra! What is the Tathagata's power of knowing the defilement and purification arising from meditative absorption (dhyāna), liberation (vimokṣa), concentration (samādhi), and attainment (samāpatti)? Shariputra! The Tathagata, the worthy one, the fully enlightened one (tathāgata, arhat, samyaksaṃbuddha, three titles of the Buddha), through the power of supreme wisdom, truly knows the defilement and purification arising from all meditative absorptions, liberations, concentrations, and attainments, both of oneself and others. Shariputra! How are these characteristics known? It is through truly knowing that, through causes and conditions, all sentient beings (sattva) can be defiled. And also through truly knowing that, through causes and conditions, all sentient beings can be purified.'

利子！何因何緣能令雜染？舍利子！由不稱理作意為因、無明為緣，令諸有情發起雜染。如是無明為因、諸行為緣，諸行為因、識為其緣，以識為因、名色為緣，名色為因、六處為緣，六處為因、諸觸為緣，諸觸為因、受為其緣，以受為因、愛為其緣，以愛為因、取為其緣，以取為因、有為其緣，以有為因、生為其緣，以生為因、老死為緣，煩惱為因、諸業為緣，諸見為因、愛為其緣，隨眠為因、諸纏為緣。舍利子，由如此等諸因緣故，令諸有情發起雜染。如是等相是亦如來如實了知。舍利子！何因何緣能令清凈？舍利子！有二因二緣能令一切有情清凈，所謂由他順音及由內自如理作意，又奢摩他緣於一境及毗缽舍那善巧方便。復有二因二緣能令清凈，謂不來智及不去智。復有二因二緣能令清凈，謂無生觀及證正定。復有二因二緣能令清凈，謂行具足及明無明解脫作證。復有二因二緣能令清凈，謂修解脫門及性解脫智。復有二因二緣能令清凈，謂隨覺諦及隨得諦。舍利子！如是諸因諸緣能令一切有情清凈，是亦如來如實了知。

「複次舍利子！如來如實知諸有情雜染境界、知諸有情清凈境界，或有雜染境界入于清凈境界、或有清凈境界入于雜染境界，如是皆由如實觀故。或有雜染境界入于雜染境界、或有清凈境

【現代漢語翻譯】現代漢語譯本：舍利子！是什麼原因和條件導致眾生被雜染？舍利子！由於不如理作意（不如實、不正確的思考）為因，無明（對真理的無知）為緣，使得眾生髮起雜染。如此，無明為因，諸行（身、口、意所造作的行為）為緣；諸行為因，識（對事物的認知）為其緣；以識為因，名色（精神和物質的組合）為緣；名色為因，六處（眼、耳、鼻、舌、身、意六種感官）為緣；六處為因，諸觸（感官與外境的接觸）為緣；諸觸為因，受（感受）為其緣；以受為因，愛（渴愛）為其緣；以愛為因，取（執取）為其緣；以取為因，有（存在）為其緣；以有為因，生（出生）為其緣；以生為因，老死（衰老和死亡）為緣；煩惱為因，諸業（行為）為緣；諸見（錯誤的觀點）為因，愛為其緣；隨眠（潛在的煩惱）為因，諸纏（束縛）為緣。舍利子，由於如此種種的因緣，使得眾生髮起雜染。這些情況，如來（佛陀）都如實地了知。舍利子！是什麼原因和條件導致眾生清凈？舍利子！有兩種因和兩種緣能使一切眾生清凈，即由聽聞他人正確的教導和由內在如理作意，以及奢摩他（止）專注於一境和毗缽舍那（觀）的善巧方便。又有兩種因和兩種緣能使眾生清凈，即不來智（不執著于未來）和不去智（不執著於過去）。又有兩種因和兩種緣能使眾生清凈，即無生觀（對事物無生滅的觀察）和證正定（證得正確的禪定）。又有兩種因和兩種緣能使眾生清凈，即行具足（行為的圓滿）和明無明解脫作證（對無明的解脫和證悟）。又有兩種因和兩種緣能使眾生清凈，即修解脫門（修習解脫的方法）和性解脫智（對自性解脫的智慧）。又有兩種因和兩種緣能使眾生清凈，即隨覺諦（隨順覺悟真理）和隨得諦（隨順獲得真理）。舍利子！這些因和緣能使一切眾生清凈，如來也如實地了知。再者，舍利子！如來如實地知道眾生雜染的境界，也知道眾生清凈的境界，有時雜染的境界進入清凈的境界，有時清凈的境界進入雜染的境界，這些都是由於如實的觀察。有時雜染的境界進入雜染的境界，有時清凈的境

【English Translation】 English version: Shariputra! What are the causes and conditions that lead to defilement? Shariputra! Due to unwise attention as the cause and ignorance as the condition, sentient beings initiate defilement. Thus, ignorance is the cause, and actions are the condition; actions are the cause, and consciousness is the condition; consciousness is the cause, and name and form are the condition; name and form are the cause, and the six sense bases are the condition; the six sense bases are the cause, and contact is the condition; contact is the cause, and feeling is the condition; feeling is the cause, and craving is the condition; craving is the cause, and grasping is the condition; grasping is the cause, and becoming is the condition; becoming is the cause, and birth is the condition; birth is the cause, and old age and death are the condition; afflictions are the cause, and actions are the condition; wrong views are the cause, and craving is the condition; latent tendencies are the cause, and entanglements are the condition. Shariputra, due to these causes and conditions, sentient beings initiate defilement. These aspects are also truly known by the Tathagata (Buddha). Shariputra! What are the causes and conditions that lead to purification? Shariputra! There are two causes and two conditions that can purify all sentient beings, namely, by hearing the correct teachings from others and by internal wise attention, as well as by Samatha (calm abiding) focusing on one object and Vipassana (insight) skillful means. There are also two causes and two conditions that can purify, namely, the wisdom of non-coming and the wisdom of non-going. There are also two causes and two conditions that can purify, namely, the contemplation of non-arising and the attainment of right concentration. There are also two causes and two conditions that can purify, namely, the perfection of conduct and the realization of liberation from ignorance. There are also two causes and two conditions that can purify, namely, the practice of the gate of liberation and the wisdom of self-liberation. There are also two causes and two conditions that can purify, namely, following the realization of truth and following the attainment of truth. Shariputra! These causes and conditions can purify all sentient beings, and this is also truly known by the Tathagata. Furthermore, Shariputra! The Tathagata truly knows the defiled states of sentient beings, and also knows the purified states of sentient beings. Sometimes a defiled state enters a purified state, and sometimes a purified state enters a defiled state, and this is all due to true observation. Sometimes a defiled state enters a defiled state, and sometimes a purified state

界入于清凈境界，如是皆由增上慢執故。如來於中如實智轉。又舍利子！如來以如實知，于諸靜慮超越間雜差別中轉，所謂離欲惡不善法，有尋有伺離生喜樂，具足安止最初靜慮。如來安住初靜慮已從滅定出，如是乃至入滅定已從初靜慮出。又舍利子！如來以如實知，於八解脫或順次入、或覆逆入、或順逆入、或間雜入。舍利子！如是解脫何等為八？謂有色觀諸色是初解脫，內無色想外觀諸色是第二解脫，于凈解脫或於凈性起于凈解是第三解脫，虛空想處定是第四解脫，識想處定是第五解脫，無所有處定是第六解脫，非有想非無想處定是第七解脫，若想受滅是第八解脫。又舍利子！如來以如實智，或安住一三摩地中而復示現餘三摩地及三摩缽底，又復示現種種觀解，而諸如來於諸等持未曾混亂。又舍利子！諸佛如來不緣三摩地故入於三摩地，或依一三摩地故成就一切餘三摩地，或不起一三摩地而能遍入諸三摩地。又諸如來心常住定無展轉緣，又諸如來無不定心而可得者。諸佛如來住定深妙，無有能觀如來所得三摩地者。舍利子！聲聞所得三摩地為獨覺三摩地之所映奪，獨覺所得三摩地為諸菩薩三摩地之所映奪，菩薩所得三摩地為諸佛三摩地之所映奪，如來所得三摩地無映奪者。何以故？以諸如來無映奪智常現轉故。舍

利子！如來如實了知，如是教授、如是教誡，而能發起聲聞獨覺諸三摩地。又以如是教授教誡，而能發起諸菩薩等妙三摩地。諸佛如來如實知已，便作如是教授教誡。舍利子！如來靜慮解脫三摩地三摩缽底雜染清淨髮起智力，不可思議無邊無際與虛空等，若有欲求如來定力邊際者，不異有人求空邊際。舍利子！諸菩薩摩訶薩聞是諸定智力不可思議如虛空已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「由此有情興雜染，　　由此有情得清凈，　大雄如是了知已，　　廣為宣揚微妙法。　由彼違理作意因，　　無明為緣生雜染，　復因無明諸行緣，　　乃至展轉生諸苦。　違理作意及無明，　　為彼有支生根本，　諸佛如實了知已，　　隨其所應宣妙法。　一切雜染之根本，　　所謂業行及無明，　復從此緣生諸識，　　如是展轉興諸苦。　由彼所說隨順音，　　及由內懷如理觀，　如斯二因二緣故，　　一切含靈證清凈。　由奢摩他如理因，　　及由毗缽舍那緣，　如是含靈證解脫，　　大師如實皆能了。　行者安住凈尸羅，　　觀察諸法皆空寂，　已善修習解脫門，　　遠離諸有迫迮苦。　此皆諸佛如實知，　　一切有情清凈行，

【現代漢語翻譯】現代漢語譯本舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來（Tathāgata，佛的稱號）如實地了知，以這樣的教導、這樣的告誡，能夠發起聲聞（Śrāvaka，聽聞佛法而修行的人）、獨覺（Pratyekabuddha，不需他人教導，自己覺悟的人）的各種三摩地（samādhi，禪定）。又以這樣的教導和告誡，能夠發起諸菩薩（Bodhisattva，發願救度眾生的修行者）等殊勝的三摩地。諸佛如來如實知曉這些之後，便作出這樣的教導和告誡。舍利子！如來在靜慮（dhyāna，禪定）、解脫（vimoksha，從束縛中解脫）和三摩地（samādhi，禪定）三摩缽底（samāpatti，入定）方面的雜染（saṃkleśa，煩惱）和清凈（viśuddhi，清凈）的生起和智力，是不可思議、無邊無際，如同虛空一般。如果有人想要探求如來定力的邊際，就如同有人想要探求虛空的邊際一樣。舍利子！諸菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）聽聞這些禪定智力不可思議如同虛空之後，信受奉行，清凈無疑，更加踴躍，深生歡喜，生起稀有之想。那時，世尊（Bhagavān，佛的尊稱）爲了重申這個道理，說了偈頌：『由於有情（sattva，眾生）產生雜染，由於有情獲得清凈，大雄（Mahāvīra，佛的稱號）如實了知這些，廣為宣揚微妙的佛法。由於違背真理的作意（manasikara，心理活動）的原因，以無明（avidyā，對真理的無知）為緣而產生雜染，又因為無明，諸行（saṃskāra，意志行為）為緣，乃至輾轉產生各種痛苦。違背真理的作意和無明，是那些有支（bhavaṅga，生命存在的組成部分）產生的根本，諸佛如實了知這些，隨其所應宣說微妙的佛法。一切雜染的根本，就是業行（karma，行為）和無明，又從此因緣產生各種識（vijñāna，意識），這樣輾轉產生各種痛苦。由於他們所說的隨順之音，以及由於內心懷有的如理觀察，像這樣的兩個原因和兩個因緣，一切眾生證得清凈。由於奢摩他（śamatha，止）的如理原因，以及由於毗缽舍那（vipaśyanā，觀）的因緣，像這樣眾生證得解脫，大師（佛）如實地都能了知。修行者安住于清凈的戒律（śīla，道德規範），觀察諸法（dharma，一切事物）皆是空寂（śūnyatā，空性），已經善於修習解脫之門，遠離各種存在的逼迫痛苦。這些都是諸佛如實知曉的，一切眾生清凈的修行。

【English Translation】 English version Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! The Tathagata (Tathāgata, an epithet of the Buddha) truly knows that with such teachings and such admonitions, he can initiate various samadhis (samādhi, meditative absorption) of the Shravakas (Śrāvaka, those who practice by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without a teacher). And with such teachings and admonitions, he can initiate the wonderful samadhis of the Bodhisattvas (Bodhisattva, beings who aspire to attain Buddhahood for the benefit of all beings) and others. Having truly known these, the Buddhas, the Tathagatas, give such teachings and admonitions. Shariputra! The Tathagata's power of wisdom in the arising of defilement (saṃkleśa, afflictions) and purity (viśuddhi, purity) in dhyana (dhyāna, meditation), vimoksha (vimoksha, liberation), and samadhi (samādhi, meditative absorption) samapatti (samāpatti, attainment) is inconceivable, boundless, and like space. If someone wants to seek the limit of the Tathagata's power of concentration, it is like someone seeking the limit of space. Shariputra! When the Bodhisattva-mahasattvas (Bodhisattva-mahāsattva, great Bodhisattvas) hear that these powers of wisdom in meditation are inconceivable like space, they believe, accept, and practice them with pure conviction, without doubt, and they become even more joyful, deeply delighted, and have a sense of wonder. At that time, the Bhagavan (Bhagavān, the Blessed One, an epithet of the Buddha), wishing to reiterate this meaning, spoke in verses: 'Because of sentient beings (sattva, beings) arising defilement, and because of sentient beings attaining purity, the Great Hero (Mahāvīra, an epithet of the Buddha) truly knows these and widely proclaims the subtle Dharma. Due to the cause of unwise attention (manasikara, mental activity), defilement arises with ignorance (avidyā, ignorance of the truth) as the condition, and because of ignorance, volitional activities (saṃskāra, volitional actions) become the condition, and thus, various sufferings arise in succession. Unwise attention and ignorance are the root causes for the arising of those components of existence (bhavaṅga, components of existence), and the Buddhas, having truly known these, proclaim the subtle Dharma according to what is appropriate. The root of all defilement is volitional action (karma, action) and ignorance, and from this condition, various consciousnesses (vijñāna, consciousness) arise, and thus, various sufferings arise in succession. Due to the harmonious sound of what they say, and due to the inner contemplation of what is reasonable, because of these two causes and two conditions, all sentient beings attain purity. Due to the reasonable cause of shamatha (śamatha, calming), and due to the condition of vipashyana (vipaśyanā, insight), thus sentient beings attain liberation, and the Master (the Buddha) truly knows all of this. The practitioner dwells in pure morality (śīla, moral conduct), observes that all dharmas (dharma, all phenomena) are empty (śūnyatā, emptiness), has already skillfully practiced the gate of liberation, and is far from the pressing suffering of various existences. All of this is truly known by the Buddhas, the pure practice of all sentient beings.'

空無相愿解脫門，　　善逝隨根而顯示。　獨覺最勝及聲聞，　　順逆履游諸靜慮，　如來宣示彼所證，　　如有毒刺及怨仇。　諸佛所證定解脫，　　究竟無怨無毒刺，　當知第七如來力，　　不為異證所摧伏。

「舍利子！是名如來第七諸定智力。由得此力故，如來自稱處仙尊位轉大梵輪，乃至無有如法轉者。

「複次舍利子！云何如來宿住隨唸作證智力？舍利子！如來、應、正等覺以無上智力故，隨所憶念如實了知。舍利子！如來如是如實了知，若自若他一切有情無量宿住，或念一生十生百生千生乃至無量拘胝那庾多百千生，悉皆隨念而能知之。又隨念知劫壞劫成或劫成壞，或無量劫壞、無量劫成、無量劫成壞，或復隨念百拘胝劫乃至無量百千拘胝那庾多劫皆能了知。又能隨念，我于先世曾彼彼處，如是名、如是姓、如是種類、如是飲食、如是色、如是相、如是形貌、如是壽量、如是久住、如是苦樂。我于彼彼處終生彼彼處，復于彼彼處終來生此處。如是若自若他並諸形相處所流類無量宿住，悉能隨念而並知之。又舍利子！如來如實了知，一切有情隨其往因，以此因故如是有情來生於此，知此因已隨應說法。又能了知一切有情，於過去世諸心相續，此心無間緣如是境如是心生，由是所

【現代漢語翻譯】現代漢語譯本空、無相、無愿的解脫之門，善逝（Sugata，佛的稱號）會根據眾生的根器來開示。獨覺（Pratyekabuddha，獨自覺悟者）、最勝者（指佛）以及聲聞（Sravaka，聽聞佛法而修行者），他們順著或逆著次序修習各種禪定，如來（Tathagata，佛的稱號）宣說他們所證悟的境界，就像有毒刺和怨敵一樣。諸佛所證悟的禪定解脫，是究竟沒有怨恨和毒刺的，應當知道如來的第七種力量，不會被其他證悟所摧毀。

『舍利子（Sariputra，佛陀的十大弟子之一）！這稱為如來的第七種禪定智慧力。因為得到這種力量，如來才自稱處於仙尊的地位，轉大法輪（Dharmacakra，佛陀的教法），乃至沒有其他人能如法地轉動。』

『再者，舍利子！如來的宿住隨唸作證智力是什麼呢？舍利子！如來、應供（Arhat，值得供養者）、正等覺（Samyaksambuddha，完全覺悟者）以無上的智慧力，隨所憶念都能如實了知。舍利子！如來如實了知，自己或他人一切有情無量的宿世，或者憶念一生、十生、百生、千生乃至無量俱胝那由他百千生，都能隨念而知。又能隨念知道劫壞、劫成，或者劫成壞，或者無量劫壞、無量劫成、無量劫成壞，或者隨念百俱胝劫乃至無量百千俱胝那由他劫都能了知。又能隨念，我於前世曾在某某處，是這樣的名字、這樣的姓氏、這樣的種類、這樣的飲食、這樣的顏色、這樣的相貌、這樣的形體、這樣的壽命、這樣的久住、這樣的苦樂。我于某某處終結，生於某某處，又于某某處終結，來到此處。像這樣，自己或他人以及各種形相處所流類的無量宿世，都能隨念而知。又舍利子！如來如實了知，一切有情隨其往昔的因，因為這個因，所以有情來生於此，知道這個因之後，就隨應說法。又能了知一切有情，在過去世的各種心念相續，這個心念無間地緣著這樣的境界，生起這樣的心，由此所』

【English Translation】 English version The doors of liberation of emptiness, signlessness, and wishlessness, the Sugata (the Well-Gone One, an epithet of the Buddha) reveals according to the faculties of beings. The Pratyekabuddhas (Solitary Buddhas), the supreme ones (referring to the Buddhas), and the Sravakas (Disciples who hear the teachings), they practice various meditations in forward and reverse order, The Tathagata (the Thus-Gone One, an epithet of the Buddha) proclaims the realms they have realized, as if they were poisonous thorns and enemies. The meditative liberation realized by the Buddhas is ultimately without hatred or poisonous thorns, It should be known that the seventh power of the Tathagata is not subdued by other realizations.

'Sariputra (one of the Buddha's ten great disciples)! This is called the seventh meditative wisdom power of the Tathagata. Because of obtaining this power, the Tathagata proclaims himself to be in the position of a sage, turning the great Dharma wheel (Dharmacakra, the Buddha's teachings), and no one else can turn it lawfully.'

'Furthermore, Sariputra! What is the Tathagata's power of the wisdom of recollecting past lives? Sariputra! The Tathagata, the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One), with his supreme wisdom power, can truly know whatever he recollects. Sariputra! The Tathagata truly knows, whether his own or other beings' immeasurable past lives, or recollects one life, ten lives, a hundred lives, a thousand lives, or even immeasurable kotis of nayutas of hundreds of thousands of lives, he can know them all through recollection. He can also recollect the destruction of a kalpa (aeon), the formation of a kalpa, or the formation and destruction of a kalpa, or the destruction of immeasurable kalpas, the formation of immeasurable kalpas, the formation and destruction of immeasurable kalpas, or he can recollect a hundred kotis of kalpas, or even immeasurable hundreds of thousands of kotis of nayutas of kalpas. He can also recollect, in my past lives, I was in such and such a place, with such and such a name, such and such a family name, such and such a species, such and such food, such and such a color, such and such an appearance, such and such a form, such and such a lifespan, such and such a duration, such and such suffering and happiness. I ended in such and such a place, and was born in such and such a place, and ended in such and such a place, and came to this place. In this way, he can recollect and know all the immeasurable past lives of himself or others, as well as their forms, places, and types. Furthermore, Sariputra! The Tathagata truly knows, all beings, according to their past causes, because of this cause, beings are born here, and knowing this cause, he teaches the Dharma accordingly. He can also know all beings, in their past lives, the continuity of their thoughts, this thought immediately connected to such and such an object, such and such a thought arises, and by this'

緣不具足故如是心滅。如是一切如來如實隨唸了知。又舍利子！若一有情心生展轉，從如是心無間次第如是相續，于如殑伽沙劫種種言說不能令盡。如一有情心相如是，一切有情其心亦爾，如來隨彼所有一切心相，隨念悉能如實了知。又舍利子！如來依諸有情諸心展轉，盡於後際拘胝劫數說不能盡，而如來智亦無有盡。

「複次舍利子！如來宿住隨唸作證智力，不可思議、無有等者、無等等者、無量無數、不可宣說，又不可說有邊盡際。舍利子！如來以佛神力加諸有情令念宿住，而告之曰：『汝今應念於過去世，已種如是諸善法根，或於佛所、或聲聞所、或獨覺所，或於正法種諸善根，如是善根悉當憶念。』彼諸有情以如來力，隨念皆知。舍利子！如是如來以佛神力加彼有情，令知宿住無量善根所緣境已，如其所應而為說法。舍利子！若諸有情于阿耨多羅三藐三菩提得不退轉，隨其欲解而求出離，或依聲聞乘、或依獨覺乘、或發阿耨多羅三藐三菩提心者，如是如來隨念智力如實了知。如是舍利子！如來宿住隨唸作證智力，不可思議、無量無數、無有邊際、與虛空等，諸有欲求如來宿住隨念邊際者，不異有人求空邊際。舍利子！諸菩薩摩訶薩聞是宿住智力不可思議如虛空已，信受諦奉無惑無疑，乃至踴躍歡喜發希

【現代漢語翻譯】現代漢語譯本：因緣不具足，所以這樣的心念就滅去了。一切如來都如實地隨唸了知這些。還有，舍利子！如果一個有情的心念生起，輾轉相續，從這樣的心念無間斷地次第相續，即使經過如恒河沙數般的劫數，用種種言語也無法說盡。一個有情的心念是這樣，一切有情的心念也是這樣，如來隨順他們所有的一切心念，都能如實地隨唸了知。還有，舍利子！如來依據有情們的心念輾轉變化，即使窮盡未來無數劫數也說不完，而如來的智慧也沒有窮盡。再者，舍利子！如來憶念過去宿世的智慧力量，不可思議、無與倫比、無等等、無量無數、不可言說，也無法說有邊際。舍利子！如來以佛的神力加持眾生，讓他們憶念宿世，並告訴他們：『你們現在應當憶念過去世，已經種下這樣的善法根，或者在佛所、或者在聲聞（sravaka）所、或者在獨覺（pratyekabuddha）所，或者在正法中種下各種善根，這些善根都應當憶念。』那些有情依靠如來的力量，都能隨念而知。舍利子！如來這樣以佛的神力加持那些有情，讓他們知道宿世無量善根的所緣境后，就根據他們的情況為他們說法。舍利子！如果那些有情對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）得到不退轉，隨其意願而求出離，或者依聲聞乘、或者依獨覺乘、或者發阿耨多羅三藐三菩提心，如來都能以隨念智力如實了知。舍利子！如來憶念過去宿世的智慧力量，不可思議、無量無數、沒有邊際、如同虛空，那些想要尋求如來憶念過去宿世的邊際的人，就像有人想要尋求虛空的邊際一樣。舍利子！諸菩薩摩訶薩聽到這種憶念宿世的智慧力量不可思議如同虛空后，都信受奉行，沒有疑惑，甚至踴躍歡喜，發出稀有之心。

【English Translation】 English version: Because the conditions are not complete, such a thought ceases. All Tathagatas truly know and remember these things. Furthermore, Shariputra! If a sentient being's mind arises and continues in succession, from such a mind without interruption, even if countless kalpas like the sands of the Ganges were to pass, it could not be fully described with various words. As the mind of one sentient being is, so are the minds of all sentient beings. The Tathagata, in accordance with all their thoughts, can truly know and remember them. Moreover, Shariputra! The Tathagata, based on the changing thoughts of sentient beings, could not finish speaking even in countless kalpas in the future, yet the Tathagata's wisdom has no end. Furthermore, Shariputra! The Tathagata's power of wisdom to remember past lives is inconceivable, unparalleled, unequaled, immeasurable, countless, indescribable, and it cannot be said to have an end. Shariputra! The Tathagata, through the Buddha's divine power, blesses sentient beings to remember their past lives and tells them: 'You should now remember the past lives, where you have planted such roots of good dharma, either in the presence of a Buddha, or a sravaka (hearer), or a pratyekabuddha (solitary buddha), or in the true dharma, where you have planted various roots of good. You should remember all these roots of good.' Those sentient beings, relying on the Tathagata's power, can remember and know. Shariputra! The Tathagata, in this way, through the Buddha's divine power, blesses those sentient beings, enabling them to know the objects of their past lives' immeasurable good roots, and then teaches them the dharma according to their needs. Shariputra! If those sentient beings attain non-retrogression in anuttara-samyak-sambodhi (supreme perfect enlightenment), and seek liberation according to their desires, either relying on the sravaka vehicle, or the pratyekabuddha vehicle, or generating the mind for anuttara-samyak-sambodhi, the Tathagata can truly know this through the power of remembrance. Shariputra! The Tathagata's power of wisdom to remember past lives is inconceivable, immeasurable, countless, without end, and like space. Those who seek the end of the Tathagata's remembrance of past lives are like those who seek the end of space. Shariputra! When the Bodhisattva Mahasattvas hear that this power of wisdom to remember past lives is inconceivable like space, they accept it with faith, without doubt, and even rejoice and generate a rare mind.

奇想。」

爾時世尊欲重宣此義而說頌曰：

「不思那庾拘胝劫，　　照世明燈悉隨念，　亦念過往自他生，　　如觀掌內五庵果。　隨念名姓色分別，　　住壽命盡諸生趣，　含靈具足如是因，　　知時如應為說法。　諸過去世無邊際，　　眾生所有心心法，　是心無間是心生，　　最勝大智皆能了。　善逝了知一有情，　　過往無間心相續，　如殑伽沙拘胝劫，　　不能說盡其邊際。　乃至后際拘胝劫，　　演諸含靈往所行，　而不與等智無盡，　　是名諸佛智海量。　一切有情善信欲，　　已曾供養諸世尊，　佛威神力所加被，　　令緣過去修凈行。　大師隨念彼所受，　　過去曾修諸福行，　念彼所住三乘智，　　不退解脫所依處。　善逝稱往無邊智，　　諸有情界難思議，　無邊名稱第八力，　　最勝長子能信受。

「舍利子！是名如來第八宿住智力。由得是力故，如來自稱處仙尊位轉大梵輪，乃至不能如法而轉。

「複次舍利子！云何如來天眼通作證智力？舍利子！如來、應、正等覺以無上智力，清凈天眼超過於人，觀諸有情死此生彼、若劣若勝、好色惡色，如其習業或往善趣、或往惡趣，如是等相如來明見如實了知。又能如實知諸含靈所造業行，

【現代漢語翻譯】現代漢語譯本奇妙的想法。

那時，世尊爲了重申這個道理，說了以下偈頌：

『即使不思量那由他（Nayu）俱胝（koti）劫（kalpa），也能憶念照亮世間的所有明燈，也能憶念過去自己和他人的生命，如同觀看掌中的五個庵摩羅果（Amra fruit）。隨念眾生的名字、形色和分別，以及他們所住的壽命和所有輪迴的去處，所有有情都具備這樣的因緣，知道時機成熟就為他們說法。過去世無邊無際，眾生所有的心和心法，這顆心無間斷地生起，最殊勝的智慧都能完全瞭解。善逝（Sugata）瞭解一個有情，過去無間斷的心相續，如同恒河沙數俱胝劫，也不能說盡它的邊際。乃至未來際的俱胝劫，演說所有有情過去所行的，也不能與佛的無盡智慧相等，這稱為諸佛的智慧海量。一切有情都有善信的意願，曾經供養過諸位世尊，佛的威神力所加持，使他們能緣過去修習清凈的修行。大師隨念他們所受的，過去曾經修習的各種福德行為，憶念他們所住的三乘智慧，以及不退轉的解脫所依之處。善逝稱讚無邊的智慧，諸有情界難以思議，無邊的名稱是第八種力量，最殊勝的長子能夠信受。

『舍利子（Sariputra）！這稱為如來的第八種宿住智力。因為得到這種力量，如來才自稱處於仙尊的地位，轉大法輪，乃至不能如法而轉。

『再者，舍利子！什麼是如來的天眼通作證智力？舍利子！如來、應供、正等覺以無上的智慧力，清凈的天眼超過常人，觀察所有有情死後生到哪裡，是低劣還是殊勝，是美貌還是醜陋，根據他們所習的業力，或者往生善道，或者往生惡道，這些情況如來都明見如實了知。又能如實知道所有有情所造的業行，

【English Translation】 English version A marvelous thought.

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

'Without pondering for Nayuta (Nayu) kotis (koti) of kalpas (kalpa), One can recall all the lamps that illuminate the world, And also recall past lives of oneself and others, As if viewing five Amra fruits (Amra fruit) in the palm of one's hand. Recalling the names, forms, and distinctions of beings, As well as their lifespans and all the realms of rebirth, All sentient beings possess such causes and conditions, Knowing the right time, one speaks the Dharma for them. The past worlds are boundless and limitless, All the minds and mental states of sentient beings, This mind arises without interruption, The most supreme wisdom can fully understand. The Sugata (Sugata) understands a sentient being, The uninterrupted continuity of mind in the past, Like kotis of kalpas of Ganges sands, One cannot exhaustively describe its boundaries. Even until kotis of kalpas in the future, Expounding on the past actions of all sentient beings, It cannot equal the Buddha's endless wisdom, This is called the measure of the wisdom ocean of all Buddhas. All sentient beings have the desire for good faith, Having previously made offerings to all the World Honored Ones, Through the Buddha's majestic power and blessing, They are enabled to cultivate pure practices by contemplating the past. The Great Master recalls what they have received, The various meritorious deeds they have cultivated in the past, Recalling the wisdom of the Three Vehicles they abide in, And the place of non-retrogression and liberation. The Sugata praises the boundless wisdom, The realms of sentient beings are inconceivable, The boundless name is the eighth power, The most supreme eldest son can believe and accept it.

'Sariputra (Sariputra)! This is called the eighth power of the Tathagata's knowledge of past lives. Because of obtaining this power, the Tathagata proclaims himself to be in the position of a celestial sage, turning the great Dharma wheel, and even cannot turn it unlawfully.

'Furthermore, Sariputra! What is the Tathagata's power of the wisdom of the divine eye? Sariputra! The Tathagata, the Arhat, the Samyak-sambuddha, with unsurpassed wisdom power, with a pure divine eye surpassing that of humans, observes where all sentient beings are reborn after death, whether they are inferior or superior, beautiful or ugly, according to their habitual karma, either going to good realms or bad realms, all these conditions the Tathagata clearly sees and truly knows. Moreover, he can truly know the karmic actions performed by all sentient beings,

如是有情成就身惡行、成就語惡行、成就意惡行、誹謗賢聖、起諸邪見，彼乘如是邪見業受因故，身壞命終墮諸惡趣，或生地獄、或生畜生、或生鬼趣。如來又知如是有情，成就身妙行、成就語妙行、成就意妙行、不謗賢聖、修行正見，彼乘如是正見業受因故，身壞命終往諸善趣，若生天上樂世界中。又復如來以凈天眼觀於十方，不可宣說過殑伽沙數盡虛空際窮法界量，諸佛世界種種相狀。或復現見諸佛剎土有洞然者、或見剎土有正壞者、或見剎土有正成者。又復現見一切含識死時生時。或復現見諸大菩薩從睹史多天降神母胎、或復現見出母胎者、或觀諸方各行七步、或復現見入處內宮、或見出家現修苦行、或見諸佛悟大菩提、或復現見轉大法輪、或復現見舍諸壽行入大涅槃。或復現見諸聲聞眾一切畢竟入般涅槃，或復現見一切獨覺示諸神通報凈施福而涅槃者。又諸有情非可現見，而為如來天眼所見，亦非彼外五通仙眼之所能見，亦非聲聞獨覺菩薩等眼之所能見，彼一切如來天眼悉能現見。如是非所現見微細眾生如車輪量，如來以天眼觀之，多於三千大千世界所有人天。如是一切無量無邊不可思議，如來悉能如實明見。舍利子！如來以凈天眼觀察一切無量佛土諸含靈性，何等眾生是如來化？何等眾生見如來已方調伏者

【現代漢語翻譯】現代漢語譯本：如果眾生造作身惡行、語惡行、意惡行，誹謗賢聖（具有高尚品德和智慧的人），產生各種邪見，他們因為這些邪見所導致的業報，身壞命終後會墮入惡道，或者生於地獄，或者生為畜生，或者生為鬼道。如來（佛的稱號）又知道，如果眾生造作身妙行、語妙行、意妙行，不誹謗賢聖，修行正見，他們因為這些正見所導致的業報，身壞命終後會往生善道，或者生於天界快樂的世界中。如來還能以清凈的天眼觀察十方，數量多得不可言說，如同恒河沙數一樣，遍佈虛空，窮盡法界，所有佛的世界的種種景象。有時看見佛的國土正在燃燒，有時看見國土正在衰敗，有時看見國土正在形成。如來還能看見一切有情眾生死時和生時。有時看見大菩薩從睹史多天（欲界六天之一）降生到母親的胎中，有時看見他們從母胎出生，有時看見他們在各方行走七步，有時看見他們進入宮殿，有時看見他們出家修行苦行，有時看見諸佛證悟無上菩提（覺悟），有時看見他們轉大法輪（宣講佛法），有時看見他們捨棄壽命進入大涅槃（最終的寂滅）。有時看見聲聞（佛陀的弟子）眾完全進入般涅槃（無餘涅槃），有時看見獨覺（獨自覺悟的人）示現神通，報答清凈的佈施，然後進入涅槃。還有一些有情是肉眼無法看見的，但如來以天眼能夠看見，這些也不是其他五通仙人（具有五種神通的仙人）的眼睛所能看見的，也不是聲聞、獨覺、菩薩等人的眼睛所能看見的，如來的天眼都能看見。那些肉眼無法看見的微細眾生，如同車輪大小，如來用天眼觀察，比三千大千世界所有的人和天還要多。所有這些無量無邊不可思議的眾生，如來都能如實地明瞭看見。舍利子（佛陀的十大弟子之一）！如來用清凈的天眼觀察一切無量佛土中的有情眾生，哪些眾生是如來所教化的？哪些眾生是見到如來后才被調伏的？

【English Translation】 English version: If sentient beings engage in evil deeds of body, evil deeds of speech, and evil deeds of mind, slander the virtuous and noble (those with high moral character and wisdom), and hold various wrong views, they, due to the karmic consequences of these wrong views, will fall into evil realms after their bodies break and their lives end, either being born in hell, or as animals, or as ghosts. The Tathagata (title of the Buddha) also knows that if sentient beings engage in virtuous deeds of body, virtuous deeds of speech, and virtuous deeds of mind, do not slander the virtuous and noble, and practice right views, they, due to the karmic consequences of these right views, will go to good realms after their bodies break and their lives end, or be born in the heavenly realms of happiness. The Tathagata can also observe with pure divine eyes the ten directions, in numbers that are inexpressible, like the sands of the Ganges River, pervading space, and reaching the limits of the Dharma realm, all the various appearances of the Buddha's worlds. Sometimes he sees Buddha lands burning, sometimes he sees lands decaying, and sometimes he sees lands forming. The Tathagata can also see all sentient beings at the time of their death and birth. Sometimes he sees great Bodhisattvas descending from Tushita Heaven (one of the six heavens of the desire realm) into their mother's wombs, sometimes he sees them being born from the womb, sometimes he sees them walking seven steps in all directions, sometimes he sees them entering palaces, sometimes he sees them leaving home to practice asceticism, sometimes he sees Buddhas attaining supreme Bodhi (enlightenment), sometimes he sees them turning the Dharma wheel (preaching the Dharma), and sometimes he sees them abandoning their life spans and entering Great Nirvana (ultimate extinction). Sometimes he sees the Shravaka (disciples of the Buddha) assembly completely entering Parinirvana (Nirvana without remainder), and sometimes he sees Pratyekabuddhas (those who attain enlightenment on their own) manifesting supernatural powers, repaying pure offerings, and then entering Nirvana. There are also some sentient beings that cannot be seen by the naked eye, but the Tathagata can see them with his divine eye. These cannot be seen by the eyes of other five-power immortals (immortals with five supernatural powers), nor by the eyes of Shravakas, Pratyekabuddhas, or Bodhisattvas. The Tathagata's divine eye can see them all. Those subtle sentient beings that cannot be seen by the naked eye, as small as the size of a wheel, the Tathagata observes with his divine eye, and they are more numerous than all the humans and gods in the three thousand great thousand worlds. All these immeasurable, boundless, and inconceivable beings, the Tathagata can see and understand them all as they truly are. Shariputra (one of the ten great disciples of the Buddha)! The Tathagata observes with his pure divine eye all the sentient beings in the immeasurable Buddha lands. Which sentient beings are those that the Tathagata teaches? Which sentient beings are those who are tamed only after seeing the Tathagata?

？如來爾時隨應利見，即於前住令彼悟解，非餘眾生之所能知。如是舍利子！如來天眼隨唸作證智力，不可思議、無有邊際、與虛空等，諸有欲求如來天眼智力邊際者，不異有人求空邊際。舍利子！諸菩薩摩訶薩聞如是力不可思議如虛空已，信受諦奉乃至發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「善逝天眼凈無垢，　　凈業修治無量劫，　最勝由是觀十方，　　無垢難思諸佛土。　或壞或成或成壞，　　乃至起住火洞然，　或有佛住或無佛，　　自然尊眼悉能見。　有情性廣難思議，　　乃至有色及無色，　若墮惡趣善趣生，　　自然尊眼悉能見。　或多拘胝佛現在，　　或現如來入涅槃，　並及緣覺若聲聞，　　自然尊眼悉能見。　或為利生諸菩薩，　　或行近妙菩提行，　住諸如來無障處，　　自然導師皆能見。　善逝如是眼無垢，　　能見極細諸眾生，　第九眼力不思議，　　最勝聰慧了能信。

「舍利子！是名如來第九天眼智力。由此力故，自稱我處大仙尊位轉大梵輪，乃至一切世間不能如法而轉。

「複次舍利子！云何如來流盡作證智力？舍利子！如來、應、正等覺以無上智力，如實了知為盡諸流無流，心解脫慧解脫，自然通慧作證具足而住。如實了

【現代漢語翻譯】現代漢語譯本：『如來』（Tathagata，佛的稱號）那時會根據眾生的根器和理解能力，讓他們在當下就開悟，這不是其他眾生所能理解的。『舍利子』（Sariputra，佛陀的十大弟子之一）啊！『如來』的『天眼』（divine eye，佛教六神通之一）能隨心所欲地運用智慧力量，這種力量是不可思議、沒有邊際、如同虛空一樣廣闊的。如果有人想探求『如來』『天眼』智慧力量的邊際，就如同有人想探求虛空的邊際一樣徒勞。『舍利子』啊！諸位『菩薩摩訶薩』（Bodhisattva-Mahasattva，大菩薩）聽聞這種力量不可思議如同虛空一般后，會信受奉行，甚至會生起稀有難得的想法。

那時，世尊爲了重申這個道理，說了以下偈頌：

『善逝』（Sugata，佛的稱號）的『天眼』清凈無垢，經過無數劫的清凈修行，最為殊勝，因此能觀察十方世界，看到無垢且難以思議的諸佛國土。無論是世界的壞滅、形成，還是形成后又壞滅，乃至世界起火燃燒，或者有佛住世，或者沒有佛住世，『自然尊眼』（佛的眼睛）都能全部看見。眾生的本性廣大而難以思議，無論是『有色』（rupa，有物質形態）還是『無色』（arupa，無物質形態），無論是墮入惡道還是生於善道，『自然尊眼』都能全部看見。無論是很多『拘胝』（koti，數量單位，表示千萬）佛同時出現，還是『如來』進入『涅槃』（Nirvana，寂滅），以及『緣覺』（Pratyekabuddha，獨覺）和『聲聞』（Sravaka，聽聞佛法而修行的人），『自然尊眼』都能全部看見。無論是爲了利益眾生而修行的『菩薩』，還是正在修行接近『妙菩提』（Anuttara-samyak-sambodhi，無上正等正覺）的菩薩，以及安住在『如來』無障礙境界的菩薩，『自然導師』（佛）都能全部看見。『善逝』的眼睛如此清凈無垢，能看見極其微細的眾生，這第九種『眼力』不可思議，最殊勝的智慧之人才能相信。

『舍利子』啊！這就是『如來』的第九種『天眼』智慧力量。因為這種力量，『如來』自稱處於大仙尊位，轉動『大梵輪』（Dharmacakra，法輪），乃至一切世間都不能如法轉動。

『舍利子』，再者，什麼是『如來』的『流盡作證智力』（asravaksayajnana，斷盡煩惱的智慧）呢？『舍利子』啊！『如來』、『應』（Arhat，應供）、『正等覺』（Samyaksambuddha，正等正覺）以無上智慧力量，如實了知一切煩惱都已斷盡，心解脫、慧解脫，自然通達智慧，證得圓滿的境界而安住。如實了知……

【English Translation】 English version: 『The Tathagata』 (Tathagata, an epithet of the Buddha), at that time, according to the capacity and understanding of sentient beings, enables them to awaken immediately, which is not something other sentient beings can comprehend. 『Sariputra』 (Sariputra, one of the Buddha's ten great disciples), the 『Tathagata』s』『divine eye』 (divine eye, one of the six supernormal powers in Buddhism) can use the power of wisdom at will. This power is inconceivable, boundless, and as vast as space. If someone seeks to explore the boundary of the 『Tathagata』s』『divine eye』 wisdom power, it is as futile as someone seeking to explore the boundary of space. 『Sariputra』, the 『Bodhisattva-Mahasattvas』 (Bodhisattva-Mahasattva, great Bodhisattvas), upon hearing that this power is inconceivable and like space, will believe and practice it, and even generate rare and precious thoughts.

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

The 『Sugata』s』 (Sugata, an epithet of the Buddha) 『divine eye』 is pure and immaculate, having been cultivated through countless eons of pure practice. It is the most supreme, and thus can observe the ten directions, seeing the immaculate and inconceivable Buddha lands. Whether the world is destroyed, formed, or formed and then destroyed, even when the world is ablaze, whether there is a Buddha dwelling in the world or not, the 『natural venerable eye』 (the Buddha's eye) can see all. The nature of sentient beings is vast and inconceivable, whether they are 『with form』 (rupa, having material form) or 『without form』 (arupa, without material form), whether they fall into evil realms or are born in good realms, the 『natural venerable eye』 can see all. Whether many 『kotis』 (koti, a unit of quantity, meaning ten million) of Buddhas appear simultaneously, or the 『Tathagata』 enters 『Nirvana』 (Nirvana, extinction), as well as 『Pratyekabuddhas』 (Pratyekabuddha, solitary realizers) and 『Sravakas』 (Sravaka, those who practice by hearing the Dharma), the 『natural venerable eye』 can see all. Whether it is the 『Bodhisattvas』 who practice for the benefit of sentient beings, or the Bodhisattvas who are practicing to approach 『Anuttara-samyak-sambodhi』 (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and those who dwell in the unobstructed realm of the 『Tathagata』, the 『natural guide』 (the Buddha) can see all. The 『Sugata』s』 eye is so pure and immaculate that it can see extremely subtle sentient beings. This ninth 『eye power』 is inconceivable, and only the most supreme wise ones can believe it.

『Sariputra』, this is the 『Tathagata』s』 ninth 『divine eye』 wisdom power. Because of this power, the 『Tathagata』 proclaims himself to be in the position of a great sage, turning the 『Dharmacakra』 (Dharmacakra, the wheel of Dharma), and even the entire world cannot turn it according to the Dharma.

『Sariputra』, furthermore, what is the 『Tathagata』s』『wisdom power of the exhaustion of outflows』 (asravaksayajnana, the wisdom of eradicating all defilements)? 『Sariputra』, the 『Tathagata』, 『Arhat』 (Arhat, worthy of offerings), 『Samyaksambuddha』 (Samyaksambuddha, perfectly enlightened one), with unsurpassed wisdom power, truly knows that all defilements have been exhausted, with liberation of mind and liberation of wisdom, naturally attaining wisdom and abiding in the state of complete realization. Truly knowing...

知，我生已盡、梵行已立、所作已辦、不受後有。舍利子！如來流盡智力清凈無垢光潔圓照，永斷一切相續習氣。諸聲聞乘雖複流盡，唯能斷除少分習氣。諸獨覺乘雖複流盡，亦能斷除少分習氣，而遠離大悲及諸才辯。唯有如來諸流永盡，具一切種微妙佛法，斷除一切相續習氣，大悲所攝無畏才辯之所觀察，一切世間諸有含識不能映奪，一剎那心而常具足相應無異。何以故？由如來無業無煩惱，無忘失威儀諸習氣故。舍利子！譬如清凈虛空不與一切煙塵雲霧而共住止，如是如來流盡智力不與一切煩惱習氣而共住也。舍利子！諸佛如來住如是等流盡智已，復能為彼有流有取一切眾生說流盡法及說永斷一切取法。一切眾生諸流諸取皆從虛妄遍分別起，如來如實觀察是已，欲令一切不復起故，如其所應以諸譬喻而為說法，令如實知諸流虛妄，由知是已不取諸法，由不取故則能畢竟入般涅槃。又舍利子！如來如實了知一切有情諸流起滅諸流趣行，如是知已為諸有情如應說法。如是舍利子！如來流盡作證智力，不可思議、無有邊際、與虛空等，若有欲求如來流盡智力邊際者，不異有人求于空際。舍利子！諸菩薩摩訶薩聞如來流盡作證智力不可思議如虛空已，信受諦奉心慮清凈無惑無疑，倍復踴躍深生歡喜發希奇想。」

爾

【現代漢語翻譯】現代漢語譯本：『我知道，我的生命已經終結，清凈的修行已經建立，該做的事情已經完成，不再有來世的生命。舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！如來的智慧力量已經完全清凈，沒有污垢，光明潔凈，圓滿照耀，永遠斷絕一切相續的習氣。那些聲聞乘（Śrāvakayāna，聽聞佛陀教誨而修行的弟子）的修行者，雖然也已經斷盡煩惱，但只能斷除少部分的習氣。那些獨覺乘（Pratyekabuddhayāna，不需聽聞佛陀教誨，自己覺悟的修行者）的修行者，雖然也已經斷盡煩惱，也能斷除少部分的習氣，但他們遠離了大悲心和辯才。只有如來（Tathāgata，佛陀的稱號之一）的煩惱永遠斷盡，具備一切種微妙的佛法，斷除一切相續的習氣，被大悲心所攝持，以無畏的辯才來觀察，一切世間的有情眾生都不能掩蓋其光芒，一剎那的心念也常常具足相應而沒有差異。為什麼呢？因為如來沒有業力，沒有煩惱，沒有忘失威儀的習氣。舍利子！譬如清凈的虛空不與一切煙塵雲霧共同存在，同樣，如來的智慧力量也不與一切煩惱習氣共同存在。舍利子！諸佛如來安住于這樣的斷盡煩惱的智慧之後，又能為那些有煩惱、有執取的眾生宣說斷盡煩惱的法門，以及宣說永遠斷除一切執取的法門。一切眾生的煩惱和執取都從虛妄的分別念產生，如來如實地觀察到這一點后，爲了讓一切眾生不再產生這些虛妄的分別念，就根據他們的情況用各種比喻來為他們說法，讓他們如實地知道煩惱的虛妄性，因為知道這一點就不再執取諸法，因為不執取就能最終進入涅槃（Nirvāṇa，解脫生死輪迴的境界）。還有，舍利子！如來如實地了知一切有情眾生的煩惱的生起和滅亡，以及煩惱的趨向和行為，知道這些之後，就為這些有情眾生如其所應地說法。像這樣，舍利子！如來斷盡煩惱所證得的智慧力量，是不可思議的，沒有邊際的，與虛空一樣廣大。如果有人想要尋求如來斷盡煩惱的智慧力量的邊際，就如同有人想要尋求虛空的邊際一樣。舍利子！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，發願救度一切眾生的菩薩）聽聞如來斷盡煩惱所證得的智慧力量不可思議如同虛空之後，信受奉行，心念清凈，沒有疑惑，更加踴躍，深深地生起歡喜，發出稀有的想法。』然後

【English Translation】 English version: 『I know that my birth is exhausted, the pure conduct is established, what needs to be done is completed, and there will be no future existence. Śāriputra! The Tathāgata』s (One of the titles of the Buddha) wisdom power is completely pure, without defilement, bright and clean, perfectly illuminating, and has forever cut off all continuous habitual tendencies. Although those of the Śrāvakayāna (The vehicle of disciples who hear the Buddha's teachings) have also exhausted their outflows, they can only cut off a small portion of their habitual tendencies. Although those of the Pratyekabuddhayāna (The vehicle of solitary realizers who attain enlightenment on their own) have also exhausted their outflows, they can also cut off a small portion of their habitual tendencies, but they are far from great compassion and eloquence. Only the Tathāgata has forever exhausted all outflows, possesses all kinds of subtle Buddha-dharmas, cuts off all continuous habitual tendencies, is embraced by great compassion, is observed by fearless eloquence, and cannot be overshadowed by all sentient beings in the world. A single moment of mind is always complete and consistent without difference. Why is this so? Because the Tathāgata has no karma, no afflictions, and no habitual tendencies of forgetting decorum. Śāriputra! Just as the pure void does not dwell together with any smoke, dust, clouds, or fog, so too, the Tathāgata』s wisdom power does not dwell together with any afflictions or habitual tendencies. Śāriputra! After the Buddhas and Tathāgatas have abided in such wisdom of exhausted outflows, they can also preach the Dharma of exhausted outflows to those sentient beings who have outflows and attachments, and preach the Dharma of forever cutting off all attachments. All the outflows and attachments of all sentient beings arise from false and pervasive discrimination. After the Tathāgata has truly observed this, in order to prevent all sentient beings from generating these false discriminations again, he uses various metaphors to preach the Dharma according to their situations, so that they may truly know the falsity of outflows. Because they know this, they no longer grasp at dharmas, and because they do not grasp, they can ultimately enter Nirvāṇa (The state of liberation from the cycle of birth and death). Furthermore, Śāriputra! The Tathāgata truly knows the arising and ceasing of all sentient beings』 outflows, as well as the tendencies and actions of these outflows. Having known this, he preaches the Dharma to these sentient beings as appropriate. In this way, Śāriputra! The Tathāgata』s wisdom power of realizing the exhaustion of outflows is inconceivable, boundless, and like the void. If someone seeks the boundary of the Tathāgata』s wisdom power of exhausted outflows, it is no different from someone seeking the boundary of the void. Śāriputra! When the Bodhisattva-mahāsattvas (Great Bodhisattvas who vow to save all sentient beings) hear that the Tathāgata』s wisdom power of realizing the exhaustion of outflows is inconceivable like the void, they believe and accept it, their minds are pure, without doubt, and they are even more joyful, deeply delighted, and have rare thoughts.』 Then

時世尊欲重宣此義而說頌曰：

「導師流盡智無垢，　　無量廣大凈無障，　由成如是第十力，　　故說寂靜妙菩提。　諸聲聞乘流盡智，　　有量習氣隨繫縛，　人中最勝大導師，　　無量結習同灰燼。　有證緣覺菩提者，　　遠離大悲才與辯，　唯薄伽梵諸流盡，　　大悲才辯無有量。　諸佛安住流盡智，　　了知眾生流取相，　皆從虛妄諸法生，　　彼未解斯真理趣。　如來起悲為敷演，　　無常不凈無我法，　彼觀諸法空無性，　　當證如來寂靜地。　無我無壽無數取，　　無人摩納作受者，　虛妄遍入諸法中，　　起大悲心說令脫。　善逝慈悲無厭倦，　　真智常流無忘失，　由是最勝恒方便，　　為利眾生開妙法。　能伏他論第十力，　　無有邊際等虛空，　世尊常住十力故，　　無等法輪恒轉世。

「舍利子！是名如來第十流盡智力。由成就此力故，如來，應，正等覺自稱我處大仙尊位，于大眾中正師子吼轉大梵輪，一切世間沙門婆羅門、諸天魔梵，不能如法而轉。如是舍利子！諸菩薩摩訶薩由聞如來功德不可思議故，于如來十力信受諦奉，心慮清凈無惑無疑，倍復踴躍深生歡喜發希奇想。」

大寶積經卷第三十八大正藏第 11 冊 No. 03

【現代漢語翻譯】現代漢語譯本當時，世尊爲了再次宣說這個道理，而說了以下偈頌：『導師的智慧清凈無垢，無量廣大，沒有障礙，因為成就了這樣的第十力（如來十力之一，指斷盡一切煩惱的智慧力量），所以宣說寂靜微妙的菩提（覺悟）。那些聲聞乘（小乘佛教）的修行者，雖然智慧也已清凈，但仍有習氣（殘餘的煩惱）隨之束縛，而人中最殊勝的大導師（佛陀），他的無量煩惱習氣都已如灰燼般消散。有些證得緣覺菩提（獨自覺悟）的人，他們遠離了大悲心和辯才，只有薄伽梵（佛陀的尊稱）的智慧清凈無垢，他的大悲心和辯才都是無量的。諸佛安住于斷盡煩惱的智慧中，了知眾生執著于流轉和取捨的現象，這些現象都從虛妄的諸法（一切事物）中產生，而他們（眾生）並不瞭解這個真理。如來（佛陀）生起悲心，為他們宣說無常、不凈、無我的教法，當他們觀察到諸法空無自性時，就能證得如來寂靜的境界。沒有我，沒有壽命，沒有無數的執取，沒有所謂的『人』或『摩納』（意為『人』）作為接受者，虛妄遍佈於一切事物之中，因此生起大悲心，宣說教法使眾生解脫。善逝（佛陀的尊稱）的慈悲沒有厭倦，他的真智恒常流淌，不會忘失，因此，他以最殊勝的方便，爲了利益眾生而開示微妙的佛法。他能降伏其他論點的第十力，其力量無邊無際，如同虛空一般，世尊常住於十力之中，因此，他無與倫比的法輪（佛法）恒常在世間運轉。『舍利子（佛陀的十大弟子之一）！這就是如來的第十種斷盡煩惱的智慧力量。由於成就了這種力量，如來、應供、正等覺（佛陀的稱號）自稱處於大仙尊位，在大眾之中發出正師子吼（比喻佛陀說法無畏），轉動大法輪（比喻佛陀的教法），一切世間的沙門（出家修行者）、婆羅門（古印度祭司）、諸天、魔、梵天都不能如法地轉動。舍利子！菩薩摩訶薩（大菩薩）因為聽聞如來不可思議的功德，對於如來的十力信受奉行，心中清凈沒有疑惑，更加踴躍，深生歡喜，生起稀有之想。』《大寶積經》卷第三十八

【English Translation】 English version At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'The Guide's wisdom is pure and without defilement, immeasurable, vast, and without obstruction, Having achieved such a tenth power (one of the ten powers of the Tathagata, referring to the power of wisdom that has eradicated all afflictions), therefore, he speaks of the tranquil and wondrous Bodhi (enlightenment). Those of the Sravaka Vehicle (Hinayana Buddhism), though their wisdom is also pure, still have residual habits (remaining afflictions) that bind them, But the most supreme Great Guide among humans (the Buddha), his immeasurable afflictive habits have all been extinguished like ashes. Some who have attained Pratyekabuddha Bodhi (solitary enlightenment) are far from great compassion and eloquence, Only the Bhagavan (an honorific title for the Buddha) has wisdom that is pure and without defilement, his great compassion and eloquence are immeasurable. The Buddhas abide in the wisdom of having eradicated all afflictions, knowing that sentient beings are attached to the phenomena of transmigration and grasping, These phenomena all arise from illusory dharmas (all things), and they (sentient beings) do not understand this truth. The Tathagata (the Buddha) arises with compassion, expounding the teachings of impermanence, impurity, and non-self, When they observe that all dharmas are empty and without inherent nature, they will attain the tranquil state of the Tathagata. There is no self, no lifespan, no countless attachments, no so-called 'person' or 'manas' (meaning 'person') as the receiver, Illusion pervades all things, therefore, great compassion arises, and the teachings are expounded to liberate sentient beings. The Sugata's (an honorific title for the Buddha) compassion is without weariness, his true wisdom flows constantly, without forgetting, Therefore, with the most supreme skillful means, he reveals the wondrous Dharma for the benefit of sentient beings. He has the tenth power to subdue other arguments, its power is boundless, like space, The World Honored One constantly abides in the ten powers, therefore, his unparalleled Dharma Wheel (the Buddha's teachings) constantly turns in the world. 'Sariputra (one of the Buddha's ten great disciples)! This is called the Tathagata's tenth power of wisdom that has eradicated all afflictions. Because of achieving this power, the Tathagata, the Arhat, the Samyaksambuddha (titles of the Buddha) proclaims himself to be in the position of a great sage, and in the assembly, he roars the true lion's roar (a metaphor for the Buddha's fearless teaching), turning the great Dharma Wheel (a metaphor for the Buddha's teachings), which all the Sramanas (monastic practitioners), Brahmins (ancient Indian priests), gods, demons, and Brahma of the world cannot turn in accordance with the Dharma. Sariputra! Because the Bodhisattva Mahasattvas (great Bodhisattvas) hear of the Tathagata's inconceivable merits, they believe and practice the Tathagata's ten powers, their minds are pure without doubt, they are even more joyful, deeply happy, and give rise to rare thoughts.' The Great Treasure Trove Sutra, Volume 38

10 大寶積經

大寶積經卷第三十九

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之五如來不思議性品第四之三

爾時佛告舍利子：「云何菩薩摩訶薩于如來不思議無畏，信受諦奉心志清凈無惑無疑，倍復踴躍深生歡喜發希奇想？舍利子！如來、應、正等覺有四種不思議無畏。由成就是四無畏故，如來、應、正等覺于大眾中自稱我處大仙尊位，正師子吼轉大梵輪，一切世間沙門婆羅門、諸天魔梵，不能如法而轉。舍利子！何等名為四無所畏？舍利子！如來、應、正等覺成就無上智力故，于大眾中自稱我是正等覺者。此中諸天世間不見有能于如來前立如是論：『汝於此法非正等覺。』舍利子！云何如來名正等覺？舍利子！如來能於一切諸法平等正覺無非平等，若凡夫法、若諸聖法、若諸佛法、若諸學法、若無學法、若獨覺法、若菩薩法，平等平等。若世間法、若出世間法，若有罪無罪、有流無流、有為無為，如是等一切諸法，如來悉能平等正覺，是故名為正等覺者。舍利子！云何名為平等之性？舍利子！諸見自體與彼空性其性平等，諸相自體與彼無相其性平等，三界自體與彼無愿其性平等，生法自體與彼無生其性平等，諸行自體與彼無行其性平等，起法自體與彼不起其性平等，貪性自體與彼無貪

【現代漢語翻譯】現代漢語譯本《大寶積經》卷第三十九大唐三藏法師玄奘奉詔譯菩薩藏會第十二之五如來不思議性品第四之三這時，佛陀告訴舍利子（Śāriputra）：『菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）如何對如來（tathāgata，佛陀）不可思議的無畏（vaiśāradya，無所畏懼）生起信受、真誠奉行之心，心志清凈沒有疑惑，更加踴躍，深生歡喜，並生起稀奇的想法呢？舍利子！如來、應、正等覺（tathāgata-arhat-samyaksaṃbuddha，佛陀的稱號）有四種不可思議的無畏。由於成就這四種無畏，如來、應、正等覺在大眾中自稱我處於大仙尊位，發出真正的獅子吼，轉動偉大的梵輪（brahmacakra，佛法之輪），一切世間的沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）、諸天（deva，神）、魔（māra，惡魔）、梵（brahman，梵天），都不能如法地轉動。舍利子！什麼叫做四無所畏呢？舍利子！如來、應、正等覺成就無上智慧之力，在大眾中自稱我是正等覺者。這裡，諸天世間沒有誰能在如來面前提出這樣的論點：『你對於此法並非正等覺。』舍利子！為什麼如來被稱為正等覺呢？舍利子！如來能夠對一切諸法平等正覺，沒有不平等之處，無論是凡夫法、諸聖法、諸佛法、諸學法、無學法、獨覺法、菩薩法，都是平等平等的。無論是世間法、出世間法，無論是有罪無罪、有流無流、有為無為，像這樣的一切諸法，如來都能夠平等正覺，所以被稱為正等覺者。舍利子！什麼叫做平等之性呢？舍利子！諸見的自體與彼空性（śūnyatā，空無自性）其性平等，諸相的自體與彼無相其性平等，三界（triloka，欲界、色界、無色界）的自體與彼無愿其性平等，生法的自體與彼無生其性平等，諸行的自體與彼無行其性平等，起法的自體與彼不起其性平等，貪性的自體與彼無貪

【English Translation】 English version The Great Treasure Trove Sutra, Volume 39 Translated under Imperial Decree by the Tripitaka Master Xuanzang of the Great Tang Dynasty, Chapter 12, Section 5 of the Bodhisattva Treasury Assembly, The Fourth Section, Part 3: The Inconceivable Nature of the Tathagata At that time, the Buddha said to Śāriputra: 'How does a Bodhisattva-Mahāsattva develop faith and acceptance in the Tathagata's inconceivable fearlessness, sincerely practice it, have a pure mind without doubt, become even more joyful, deeply rejoice, and generate a sense of wonder? Śāriputra! The Tathagata, Arhat, Samyaksaṃbuddha has four kinds of inconceivable fearlessness. Because of accomplishing these four fearlessnesses, the Tathagata, Arhat, Samyaksaṃbuddha proclaims in the assembly that he occupies the position of the Great Sage, roars the true lion's roar, and turns the great Brahma wheel (brahmacakra), which cannot be turned lawfully by all the Śramaṇas, Brāhmaṇas, Devas, Māras, and Brahmans of the world. Śāriputra! What are these four fearlessnesses? Śāriputra! The Tathagata, Arhat, Samyaksaṃbuddha, having attained the power of supreme wisdom, proclaims in the assembly that he is the Samyaksaṃbuddha. Here, in the world of gods, no one can stand before the Tathagata and make such an argument: 「You are not a Samyaksaṃbuddha regarding this Dharma.」 Śāriputra! Why is the Tathagata called Samyaksaṃbuddha? Śāriputra! The Tathagata is able to have equal and correct enlightenment regarding all Dharmas without any inequality, whether it is the Dharma of ordinary beings, the Dharma of the noble ones, the Dharma of the Buddhas, the Dharma of those in training, the Dharma of those beyond training, the Dharma of the Pratyekabuddhas, or the Dharma of the Bodhisattvas, all are equal and the same. Whether it is worldly Dharma or transcendental Dharma, whether it is with fault or without fault, with outflow or without outflow, conditioned or unconditioned, all such Dharmas, the Tathagata is able to have equal and correct enlightenment, therefore he is called Samyaksaṃbuddha. Śāriputra! What is called the nature of equality? Śāriputra! The self-nature of all views is equal to their emptiness (śūnyatā), the self-nature of all forms is equal to their formlessness, the self-nature of the three realms (triloka) is equal to their wishlessness, the self-nature of the Dharma of birth is equal to their non-birth, the self-nature of all actions is equal to their non-action, the self-nature of arising is equal to their non-arising, the self-nature of greed is equal to their non-greed.

其性平等，三世自體與彼真如其性平等，無明有愛自體與明解脫其性平等，生死流轉自體與彼寂靜涅槃其性平等。如是舍利子！如來能於一切諸法平等正覺，是故如來名正等覺。

「複次舍利子！此如來無畏不可思議，又以大悲而為方便，真如平等、真性如性、非不如性、不變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，由如是故光顯大眾，能令悅豫遍身怡適，心生凈信踴躍歡喜。舍利子！世間眾生無有能于如來無畏起違諍者。何以故？由如來無畏不可為諍故。如性平等處法界性，流佈遍滿諸世界中，無能違害。舍利子！如如來無畏於一切甚深微細難可知法能正等覺，如是如來安住大悲，種種言音、種種法門為彼有情開示妙法，若能依此修遠離行速盡苦際。若諸含識實非大師自稱大師、非正等覺稱正等覺，以如來不思議無畏故悉皆映奪，令彼眾生傲慢摧碎逃迸遠避。舍利子！如來無畏不可思議無邊無際譬如虛空，若有欲求如來無畏邊際者，不異有人求空邊際。舍利子！諸菩薩摩訶薩聞如來說是不思議無畏已，信受諦奉清凈無疑，歡喜踴躍發希奇想。舍利子！是名第一正等覺無畏。由如來成就此無畏故，于大眾中正師子吼轉大梵輪，乃至一切世間所不能轉。

「複次舍利子！如來、應、正等覺成就無

【現代漢語翻譯】現代漢語譯本其自性平等，過去、現在、未來三世的自體與那真如（tathata，事物的真實本性）的自性平等，無明（avidya，對實相的無知）和愛（trsna，渴愛）的自體與明（vidya，智慧）和解脫（vimoksa，自由）的自性平等，生死流轉（samsara，輪迴）的自體與那寂靜涅槃（nirvana，解脫）的自性平等。舍利子！如來能夠對一切諸法平等正覺，因此如來名為正等覺（samyaksambuddha，完全覺悟者）。再者，舍利子！這位如來具有無畏（vaisaradya，無所畏懼）的不可思議之處，又以大悲（mahakaruna，偉大的慈悲）作為方便，真如平等、真性如性、非不如性、不變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，由於這些緣故，光顯大眾，能夠使他們喜悅，遍身舒適，心中生起清凈的信心，踴躍歡喜。舍利子！世間眾生沒有能夠對如來的無畏生起違諍的。為什麼呢？因為如來的無畏是不可爭辯的。如同自性平等處在法界（dharmadhatu，一切法的界域）的自性，流佈遍滿各個世界中，沒有能夠違害的。舍利子！如同如來對於一切甚深、微細、難以知曉的法能夠正確覺悟，這樣如來安住于大悲，用種種言音、種種法門為那些有情開示妙法，如果能夠依此修行遠離，就能迅速到達苦的盡頭。如果那些有情實際上不是大師卻自稱大師，不是正等覺卻自稱正等覺，因為如來不可思議的無畏，他們都會被映襯得黯然失色，使那些眾生傲慢摧毀，逃跑躲避。舍利子！如來的無畏不可思議，無邊無際，譬如虛空，如果有想要尋求如來無畏邊際的人，就如同有人想要尋求虛空的邊際一樣。舍利子！諸菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）聽聞如來說這不可思議的無畏后，信受、奉行、清凈無疑，歡喜踴躍，生起稀奇的想法。舍利子！這名為第一正等覺無畏。由於如來成就了這種無畏，所以在大眾中發出正師子吼（simhanada，如獅子般的吼聲），轉動大法輪（dharmacakra，佛法的輪子），乃至一切世間都不能轉動。再者，舍利子！如來、應、正等覺成就了無

【English Translation】 English version Its nature is equal; the self-nature of the three times—past, present, and future—is equal to that of the Suchness (tathata, the true nature of things). The self-nature of ignorance (avidya, lack of knowledge of reality) and craving (trsna, thirst) is equal to the self-nature of wisdom (vidya) and liberation (vimoksa). The self-nature of the cycle of birth and death (samsara) is equal to the self-nature of the peaceful nirvana (liberation). Shariputra! The Tathagata is able to have equal and correct enlightenment regarding all dharmas (phenomena), therefore the Tathagata is called Samyaksambuddha (perfectly enlightened one). Furthermore, Shariputra! This Tathagata has inconceivable fearlessness (vaisaradya), and with great compassion (mahakaruna) as a means, the equality of Suchness, the true nature as nature, not unlike nature, unchanging nature, unhidden nature, fearless nature, unretreating nature, and non-conflicting nature. Because of these reasons, he illuminates the assembly, enabling them to be joyful, comfortable throughout their bodies, and to generate pure faith in their hearts, leaping with joy. Shariputra! There are no beings in the world who can raise a dispute against the Tathagata's fearlessness. Why? Because the Tathagata's fearlessness is indisputable. Just as the nature of equality is in the nature of the dharmadhatu (the realm of all phenomena), it flows and pervades all worlds, and no one can harm it. Shariputra! Just as the Tathagata is able to correctly awaken to all profound, subtle, and difficult-to-know dharmas, so the Tathagata abides in great compassion, using various sounds and various dharma teachings to reveal the wonderful dharma to those sentient beings. If they can practice detachment based on this, they can quickly reach the end of suffering. If those sentient beings are not actually masters but claim to be masters, not perfectly enlightened but claim to be perfectly enlightened, because of the Tathagata's inconceivable fearlessness, they will all be overshadowed, causing those beings' arrogance to be crushed, and they will flee and avoid. Shariputra! The Tathagata's fearlessness is inconceivable, boundless, and limitless, like space. If someone wants to seek the boundary of the Tathagata's fearlessness, it is like someone wanting to seek the boundary of space. Shariputra! When the Bodhisattva-Mahasattvas (great bodhisattvas) hear the Tathagata speak of this inconceivable fearlessness, they believe, accept, practice, are pure and without doubt, and joyfully generate a rare thought. Shariputra! This is called the first fearlessness of the perfectly enlightened one. Because the Tathagata has achieved this fearlessness, he roars the lion's roar (simhanada) in the assembly, turns the great wheel of dharma (dharmacakra), which even the entire world cannot turn. Furthermore, Shariputra! The Tathagata, Arhat, Samyaksambuddha has achieved no

上智力故，于大眾中自稱我今諸流已盡，此中諸天世間無能于如來前如法立論：『汝有如是諸流未盡。』舍利子！云何如來流盡之性？舍利子！如來於欲流中心善解脫，永斷一切貪行習氣故；如來於有流中心善解脫，永斷一切瞋行習氣故；如來於無明流中心善解脫，永斷一切癡行習氣故；如來於見流中心善解脫，永斷一切煩惱行習氣故。以是因緣，故說如來諸流已盡。舍利子！如是說法依世俗故非為勝義，于勝義中無有一法住聖智前可遍知、可永斷、可修習、可作證者。何以故？舍利子！所言盡者，未嘗不盡性究竟盡，不由對治說名為盡；如實性盡。如實性盡故無法可盡，無法可盡故即是無為，以無為故無生無滅亦無有住。是故說言，如來出世若不出世，常住法性常住法界。即于其中聖智慧轉，雖如是轉無轉無還。舍利子！由是法門故無有諸流，亦無流盡而可得者。如是如來住大悲已，為諸有情說流盡法。

「複次舍利子！如來無畏不可思議，復以大悲而為方便，真如平等、真性如性、非不如性、不變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，由如是故光顯大眾，能令悅豫遍身怡適，心生凈信歡喜踴躍。舍利子！世間眾生無有能于如來無畏起違諍者。何以故？由如來無畏不可為諍故，真如平等處法界性

【現代漢語翻譯】現代漢語譯本：因為具有最上等的智慧，所以在眾人之中宣稱：『我現在已經斷盡了一切煩惱的流，在這世間，沒有天神或凡人能在如來面前依法立論說：『你還有這樣的煩惱之流沒有斷盡。』舍利子（佛陀的十大弟子之一，以智慧著稱）！如來斷盡煩惱之流的性質是什麼呢？舍利子！如來在欲流（對慾望的執著）中心得到徹底的解脫，因為永遠斷除了一切貪慾的習氣；如來在有流（對存在的執著）中心得到徹底的解脫，因為永遠斷除了一切嗔恨的習氣；如來在無明流（對真理的無知）中心得到徹底的解脫，因為永遠斷除了一切愚癡的習氣；如來在見流（錯誤的見解）中心得到徹底的解脫，因為永遠斷除了一切煩惱的習氣。因為這個原因，所以說如來已經斷盡了一切煩惱之流。舍利子！這樣的說法是依據世俗的觀點，而不是究竟的真理。在究竟的真理中，沒有一種法可以在聖智面前被完全瞭解、被永遠斷除、被修習、被證悟。為什麼呢？舍利子！所說的『斷盡』，是指從未不盡的本性徹底地斷盡，不是通過對治才稱為斷盡；是如實本性的斷盡。因為如實本性的斷盡，所以沒有法可以被斷盡，因為沒有法可以被斷盡，所以就是無為（不生不滅的境界），因為是無為，所以沒有生滅，也沒有住留。因此說，如來出世或不出世，法性常住，法界常住。聖智慧就在其中運轉，雖然這樣運轉，卻沒有運轉和返回。舍利子！因為這個法門，所以沒有煩惱之流，也沒有斷盡煩惱之流可以得到。如來安住于大悲之中，為一切眾生宣說斷盡煩惱之流的法門。『再者，舍利子！如來的無畏是不可思議的，又以大悲作為方便，真如（事物的真實本性）是平等的，真性（真實的性質）是如如不動的，不是不真實的，是不變異的，沒有隱藏的，沒有恐懼的，沒有退縮的，沒有爭論的。因為這樣，所以能光顯大眾，使他們感到喜悅，全身舒適，心中生起清凈的信心，歡喜踴躍。舍利子！世間眾生沒有能對如來的無畏生起爭論的。為什麼呢？因為如來的無畏是不可爭論的，真如平等地存在於法界之中。』

【English Translation】 English version: Because of the highest wisdom, among the assembly, I declare: 『Now I have exhausted all the outflows (āsrava), and in this world, no gods or humans can stand before the Tathagata (the thus-gone one, an epithet of the Buddha) and rightfully argue: 『You have such outflows not yet exhausted.』 Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! What is the nature of the Tathagata』s exhaustion of outflows? Shariputra! The Tathagata is well liberated in the center of the outflow of desire (kāmāsrava), because he has forever cut off all habits of greed; the Tathagata is well liberated in the center of the outflow of existence (bhavāsrava), because he has forever cut off all habits of hatred; the Tathagata is well liberated in the center of the outflow of ignorance (avidyāsrava), because he has forever cut off all habits of delusion; the Tathagata is well liberated in the center of the outflow of views (dṛṣṭyāsrava), because he has forever cut off all habits of afflictions. Because of this reason, it is said that the Tathagata has exhausted all outflows. Shariputra! Such a statement is based on conventional truth, not ultimate truth. In ultimate truth, there is no dharma (phenomenon) that can be fully known, forever cut off, practiced, or realized before the holy wisdom. Why is that? Shariputra! What is called 『exhaustion』 means the complete exhaustion of the nature that has never not been exhausted, not called exhaustion through counteracting; it is the exhaustion of the true nature. Because of the exhaustion of the true nature, there is no dharma that can be exhausted, and because there is no dharma that can be exhausted, it is non-action (asaṃskṛta, the unconditioned state), and because it is non-action, there is no birth, no death, and no abiding. Therefore, it is said that whether the Tathagata appears in the world or not, the dharma-nature (dharmatā) is always abiding, the dharma-realm (dharmadhātu) is always abiding. The holy wisdom operates within it, and although it operates in this way, there is no operation and no return. Shariputra! Because of this dharma gate, there are no outflows, and there is no exhaustion of outflows that can be obtained. The Tathagata dwells in great compassion and teaches the dharma of the exhaustion of outflows to all sentient beings. 『Furthermore, Shariputra! The fearlessness of the Tathagata is inconceivable, and again, using great compassion as a means, the suchness (tathatā, the true nature of things) is equal, the true nature (satya) is as it is, not unreal, unchanging, without concealment, without fear, without retreat, without conflict. Because of this, it illuminates the assembly, enabling them to feel joy, comfort throughout their bodies, and pure faith arises in their hearts, with joyful elation. Shariputra! There are no sentient beings in the world who can raise a dispute against the fearlessness of the Tathagata. Why is that? Because the fearlessness of the Tathagata cannot be disputed, the suchness equally exists in the nature of the dharma-realm.』

，流佈遍滿諸世界中，無能違害。如是不可思議無量無數無有邊際妙法成就，由如來大悲熏心，為諸眾生說流盡法，欲令永斷彼諸流故。舍利子！如來無畏不可思議無邊無際譬如虛空，若有欲求如來無畏邊際者，不異有人求空邊際。舍利子！是諸菩薩摩訶薩聞如來說是不思議無畏已，信受諦奉清凈無疑，乃至發希奇想。舍利子！是名第二流盡無畏。由成就此無畏故，如來於大眾中正師子吼，自稱我處大仙尊位轉大梵輪，乃至一切世間所不能轉。

「複次舍利子！如來、應、正等覺成就無上智力故，于大眾中唱如是言：『我說障法決定能障。』此中諸天世間無能于如來前如法立論：『汝說如是障法不能為障。』舍利子！云何名為能障礙法？舍利子！謂有一法能為障礙。何等一法？謂心不清凈。復有二法能為障礙，謂無慚、無愧。復有三法能為障礙，謂身惡行、語惡行、意惡行。復有四法能為障礙，由貪慾故行所不行、由瞋恚故行所不行、由愚癡故行所不行、由怖畏故行所不行。復有五法能為障礙，謂殺生、不與取、欲邪行、妄語、飲酒。復有六法能為障礙，謂不恭敬佛菩提、不恭敬法、不恭敬僧、不恭敬律儀、不恭敬三摩地、不恭敬建立施設。復有七法能為障礙，謂慢、勝慢、勝上慢、增上慢、邪慢、下慢、我慢

【現代漢語翻譯】現代漢語譯本：『舍利子！』如來所成就的這種不可思議、無量無數、無邊無際的妙法，流佈遍滿所有世界，沒有任何力量能夠違逆或損害它。這是由於如來以大悲心為根本，爲了讓眾生永遠斷絕煩惱的流轉，才宣說這能使煩惱流盡的法門。『舍利子！』如來的無畏是不可思議、無邊無際的，就像虛空一樣。如果有人想要尋求如來無畏的邊際，就如同有人想要尋求虛空的邊際一樣，是不可能的。『舍利子！』這些菩薩摩訶薩聽到如來說這種不可思議的無畏之後，都信受奉行，清凈無疑，甚至生起稀有難得的想法。『舍利子！』這就是第二種流盡無畏。由於成就這種無畏，如來才能在大眾之中發出正義的獅子吼，自稱處於大仙尊位，轉動大法輪，乃至一切世間都無法轉動。『又次，舍利子！』如來、應、正等覺因為成就了無上的智慧力量，所以在大眾中宣說：『我說障礙之法必定能夠造成障礙。』這時，世間諸天沒有誰能在如來面前如法立論，反駁說：『你說的那種障礙之法不能造成障礙。』『舍利子！』什麼叫做能障礙之法呢？『舍利子！』有一種法能夠造成障礙。是哪一種法呢？就是心不清凈。還有兩種法能夠造成障礙，就是沒有慚愧之心。還有三種法能夠造成障礙，就是身惡行、語惡行、意惡行。還有四種法能夠造成障礙，就是因為貪慾而做不該做的事，因為嗔恚而做不該做的事，因為愚癡而做不該做的事，因為恐懼而做不該做的事。還有五種法能夠造成障礙，就是殺生、偷盜、邪淫、妄語、飲酒。還有六種法能夠造成障礙，就是不恭敬佛菩提（覺悟的智慧）、不恭敬法（佛陀的教導）、不恭敬僧（修行團體）、不恭敬律儀（戒律）、不恭敬三摩地（禪定）、不恭敬建立施設（佛陀的教法和制度）。還有七種法能夠造成障礙，就是慢（驕傲）、勝慢（認為自己比別人強）、勝上慢（認為自己比更優秀的人強）、增上慢（未證得道卻認為自己已證得）、邪慢（錯誤的驕傲）、下慢（認為自己不如別人卻故意貶低自己）、我慢（執著于自我）。

【English Translation】 English version: 'Shariputra! This inconceivable, immeasurable, countless, and boundless wonderful Dharma achieved by the Tathagata, pervades all worlds, and no power can oppose or harm it. This is because the Tathagata, with great compassion as the foundation, speaks the Dharma that exhausts the outflows of afflictions, in order to make sentient beings forever cut off the cycle of afflictions. 'Shariputra!' The fearlessness of the Tathagata is inconceivable, boundless, and limitless, like space. If someone wants to seek the boundary of the Tathagata's fearlessness, it is like someone wanting to seek the boundary of space, which is impossible. 'Shariputra!' These Bodhisattva Mahasattvas, upon hearing the Tathagata speak of this inconceivable fearlessness, all believe, accept, and practice it with purity and without doubt, even giving rise to rare and precious thoughts. 'Shariputra!' This is called the second fearlessness of exhausting the outflows. Because of achieving this fearlessness, the Tathagata can roar the lion's roar of righteousness in the assembly, proclaiming himself to be in the position of a great sage, turning the great Dharma wheel, which even the entire world cannot turn. 'Furthermore, Shariputra!' The Tathagata, the Arhat, the Samyak-sambuddha, because of achieving the supreme power of wisdom, proclaims in the assembly: 'I say that the Dharma of obstruction definitely causes obstruction.' At this time, no heavenly being in the world can stand before the Tathagata and argue according to the Dharma, refuting, 'The Dharma of obstruction you speak of cannot cause obstruction.' 'Shariputra!' What is called the Dharma of obstruction? 'Shariputra!' There is one Dharma that can cause obstruction. What is that one Dharma? It is an impure mind. There are also two Dharmas that can cause obstruction, which are the lack of shame and the lack of remorse. There are also three Dharmas that can cause obstruction, which are evil actions of body, evil actions of speech, and evil actions of mind. There are also four Dharmas that can cause obstruction, which are doing what should not be done due to greed, doing what should not be done due to anger, doing what should not be done due to ignorance, and doing what should not be done due to fear. There are also five Dharmas that can cause obstruction, which are killing, stealing, sexual misconduct, lying, and drinking alcohol. There are also six Dharmas that can cause obstruction, which are not respecting the Buddha's Bodhi (wisdom of enlightenment), not respecting the Dharma (Buddha's teachings), not respecting the Sangha (community of practitioners), not respecting the Vinaya (precepts), not respecting Samadhi (meditative concentration), and not respecting the established teachings and systems. There are also seven Dharmas that can cause obstruction, which are pride, excessive pride, pride over those who are superior, pride of attainment, wrong pride, inferiority complex, and pride in self.

。復有八法能為障礙，何等為八？謂邪見、邪思、邪語、邪業、邪命、邪勤、邪念、邪三摩地。復有九法能為障礙，何等為九？謂於我身去來今世作不饒益生惱害事、於我所愛去來今世作不饒益生惱害事、我所不愛于去來今而作饒益生惱害事。復有十法能為障礙，謂十不善道。是故略說是十種法能為障礙，為欲止息寂靜永斷如是障礙法故，如來為諸有情敷演正法。舍利子！乃至一切違罪作意相應諸結，若由諸法住愛味觀，顛倒相應、違背出離、愛見執著、于有味著，有所依事身語意業，彼一切相如來了知皆是障礙。既了知已，如實說為能障礙法。複次舍利子！此如來無畏不可思議，以大悲為方便，真如平等、真性如性、非不如性、無變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，由如是故光顯大眾，能令悅豫遍身怡適，心生凈信踴躍歡喜。舍利子！世間眾生無有能于如來無畏起違諍者。何以故？由如來無畏不可為諍故。如性平等處法界性，流佈遍滿諸世界中，無能違害。如是無量無數不可思議無與等者不可宣說妙法成就，而如來大悲熏心，為諸有情說障礙法，欲令止息寂靜永斷彼障法故。舍利子！如來無畏不可思議無邊無際譬如虛空，若有欲求如來無畏邊際者，不異有人求于空際。舍利子！是諸菩薩摩訶薩聞如

【現代漢語翻譯】現代漢語譯本：此外，還有八種法能成為障礙，是哪八種呢？即邪見（錯誤的見解）、邪思（錯誤的思考）、邪語（錯誤的言語）、邪業（錯誤的行為）、邪命（錯誤的謀生方式）、邪勤（錯誤的精進）、邪念（錯誤的意念）、邪三摩地（錯誤的禪定）。此外，還有九種法能成為障礙，是哪九種呢？即對於我自身在過去、現在、未來世所作的不利益、產生惱害的事情；對於我所愛的人在過去、現在、未來世所作的不利益、產生惱害的事情；對於我所不愛的人在過去、現在、未來世所作的利益、產生惱害的事情。此外，還有十種法能成為障礙，即十不善道（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）。因此，簡略地說，這十種法能成為障礙。爲了止息、寂靜、永遠斷除這些障礙法，如來為一切有情宣說正法。舍利子（佛陀的十大弟子之一）！乃至一切與違背戒律的作意相應的結縛，如果由於諸法而產生愛味之見，與顛倒相應、違背出離、愛見執著、對於有（存在）產生貪著，有所依的事物，包括身、語、意業，如來都知道這些都是障礙。既然知道這些，就如實地說這些是能成為障礙的法。再者，舍利子！這位如來具有無畏（無所畏懼）的不可思議的力量，以大悲為方便，真如（事物的真實本性）平等、真性如性（真實本性如其本性）、非不如性（不是不真實的本性）、無變異性（沒有變化的本性）、無覆藏性（沒有隱藏的本性）、無怖畏性（沒有恐懼的本性）、無退屈性（沒有退縮的本性）、無違諍性（沒有爭論的本性），因為這樣，所以能夠光顯大眾，能夠使人喜悅、全身舒適，心中產生清凈的信心，踴躍歡喜。舍利子！世間眾生沒有能夠對如來的無畏產生違背爭論的。為什麼呢？因為如來的無畏是不可爭論的。如性平等處於法界性（宇宙的真實本性），流佈遍滿各個世界中，沒有能夠違背損害的。如此無量無數不可思議、無與倫比、不可言說的妙法成就，而如來大悲熏心，為一切有情宣說障礙法，想要止息、寂靜、永遠斷除這些障礙法。舍利子！如來的無畏不可思議、無邊無際，譬如虛空，如果有想要尋求如來無畏邊際的人，就如同有人想要尋求虛空的邊際一樣。舍利子！這些菩薩摩訶薩（偉大的菩薩）聽聞如來所說...

【English Translation】 English version: Furthermore, there are eight dharmas that can be obstacles. What are the eight? They are: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samadhi (concentration). Furthermore, there are nine dharmas that can be obstacles. What are the nine? They are: causing harm and distress to myself in the past, present, and future; causing harm and distress to those I love in the past, present, and future; and causing benefit and distress to those I do not love in the past, present, and future. Furthermore, there are ten dharmas that can be obstacles, which are the ten non-virtuous paths (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong view). Therefore, briefly speaking, these ten dharmas can be obstacles. In order to cease, pacify, and permanently eliminate these obstacle dharmas, the Tathagata (Buddha) expounds the true Dharma for all sentient beings. Shariputra (one of the Buddha's ten great disciples)! Even all the fetters that correspond to the intention of violating precepts, if they arise from the view of savoring dharmas, corresponding to perversion, opposing liberation, clinging to love and views, being attached to existence, and having dependent things, including actions of body, speech, and mind, the Tathagata knows that all of these are obstacles. Having known this, he truthfully declares that these are dharmas that can be obstacles. Moreover, Shariputra! This Tathagata has fearless (fearlessness) inconceivable power, using great compassion as a means, the true suchness (the true nature of things) is equal, the true nature is as its nature, not unlike its nature, without change, without concealment, without fear, without retreat, without conflict. Because of this, he can illuminate the assembly, making them joyful and comfortable throughout their bodies, and causing pure faith, elation, and joy to arise in their hearts. Shariputra! There are no sentient beings in the world who can argue against the Tathagata's fearlessness. Why? Because the Tathagata's fearlessness is beyond dispute. The nature of suchness is equal in the nature of the Dharma realm (the true nature of the universe), flowing and pervading all worlds, and no one can violate or harm it. Such immeasurable, countless, inconceivable, incomparable, and indescribable wonderful dharmas are accomplished, and the Tathagata, with great compassion in his heart, speaks of obstacle dharmas for all sentient beings, wishing to cease, pacify, and permanently eliminate those obstacle dharmas. Shariputra! The Tathagata's fearlessness is inconceivable, boundless, and limitless, like space. If someone wants to seek the boundary of the Tathagata's fearlessness, it is like someone seeking the boundary of space. Shariputra! These Bodhisattva Mahasattvas (great Bodhisattvas) hear what the Tathagata says...

來說是不思議無畏如虛空已，信受諦奉清凈無疑，乃至發希奇想。舍利子！是名第三說障法無畏。由如來成就此無畏故，于大眾中正師子吼轉大梵輪，乃至一切世間所不能轉。

「複次舍利子！如來、應、正等覺成就無上智力故，于大眾中唱如是言：『我說聖出離，所修能正盡苦道；若諸有情修習此道必定出離。』此中諸天世間無能于如來前如法立論：『汝所說道不能出離。』舍利子！云何名為聖出離道？舍利子！所謂一正趣道，能令眾生畢竟清凈。復有二法能令眾生畢竟出離，謂奢摩他及毗缽舍那。復有三法能令出離，謂空、無相、無愿解脫之門。復有四法能令出離，謂緣身生念、緣受生念、緣心生念、緣法生念。復有五法能令出離，謂信根、勤根、念根、三摩地根、慧根。復有六法能令出離，謂唸佛、念法、念僧、念戒、念舍、念天。復有七法能令出離，所謂念等覺支、擇法等覺支、勤等覺支、喜等覺支、安息等覺支、三摩地等覺支、舍等覺支。復有八法能令出離，所謂聖八支道，正見、正思惟、正語、正業、正命、正勤、正念、正三摩地。復有九種悅根本法能令出離，所謂悅、喜、安息、樂、三摩地、如實智見、厭、及離欲、解脫。復有十法能令出離，謂十善業道。如是如來為諸有情如實開示聖出離行。

【現代漢語翻譯】現代漢語譯本：再說，舍利子！如來的無畏是不可思議的，如同虛空一般，已經達到了這樣的境界。他信受真諦，奉行清凈的教誨，毫無疑惑，甚至生起稀奇的想法。舍利子！這被稱為第三種說法障法的無畏。由於如來成就了這種無畏，所以在眾人之中，他能像獅子吼一樣宣說偉大的梵輪（指佛法），乃至一切世間都無法轉動它。

「再者，舍利子！如來、應供、正等覺（佛的三個稱號）成就了無上的智慧力量，所以在眾人之中宣說這樣的話：『我說的是聖出離之道，所修習的能真正徹底地消除痛苦的道路；如果眾生修習這條道路，必定能夠出離。』在這其中，諸天世間沒有誰能在如來面前依法立論說：『你所說的道路不能出離。』舍利子！什麼叫做聖出離之道呢？舍利子！就是一條正道，能使眾生最終達到清凈。還有兩種法能使眾生最終出離，即奢摩他（止）和毗缽舍那（觀）。還有三種法能使出離，即空、無相、無愿這三種解脫之門。還有四種法能使出離，即緣身生念、緣受生念、緣心生念、緣法生念。還有五種法能使出離，即信根、勤根、念根、三摩地根（定根）、慧根。還有六種法能使出離，即唸佛、念法、念僧、念戒、念舍、念天。還有七種法能使出離，即念等覺支、擇法等覺支、勤等覺支、喜等覺支、安息等覺支、三摩地等覺支、舍等覺支。還有八種法能使出離，即聖八支道，正見、正思惟、正語、正業、正命、正勤、正念、正三摩地。還有九種悅根本法能使出離，即悅、喜、安息、樂、三摩地、如實智見、厭、及離欲、解脫。還有十種法能使出離，即十善業道。如來就是這樣為眾生如實地開示聖出離的修行。」

【English Translation】 English version: Furthermore, Shariputra! The Tathagata's fearlessness is inconceivable, like the void, having already reached such a state. He believes in the truth, practices the pure teachings without doubt, and even generates extraordinary thoughts. Shariputra! This is called the third fearlessness of speaking about the Dharma without obstruction. Because the Tathagata has achieved this fearlessness, in the midst of the assembly, he can roar like a lion, turning the great Brahma wheel (referring to the Dharma), which even the entire world cannot turn.

Moreover, Shariputra! The Tathagata, the Arhat, the Perfectly Enlightened One (three titles of the Buddha), having achieved supreme wisdom and power, proclaims in the midst of the assembly: 'I speak of the holy path of liberation, the path that, when practiced, can truly and completely eliminate suffering; if sentient beings practice this path, they will surely be liberated.' Among all the gods and beings in the world, no one can stand before the Tathagata and rightfully argue: 'The path you speak of cannot lead to liberation.' Shariputra! What is called the holy path of liberation? Shariputra! It is the one true path that can ultimately purify sentient beings. There are also two practices that can ultimately liberate sentient beings, namely Shamatha (calm abiding) and Vipassana (insight). There are also three practices that can lead to liberation, namely the three doors of liberation: emptiness, signlessness, and wishlessness. There are also four practices that can lead to liberation, namely mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of phenomena. There are also five practices that can lead to liberation, namely the roots of faith, diligence, mindfulness, concentration, and wisdom. There are also six practices that can lead to liberation, namely mindfulness of the Buddha, the Dharma, the Sangha, precepts, generosity, and the heavens. There are also seven practices that can lead to liberation, namely the seven factors of enlightenment: mindfulness, investigation of the Dharma, diligence, joy, tranquility, concentration, and equanimity. There are also eight practices that can lead to liberation, namely the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. There are also nine fundamental practices of joy that can lead to liberation, namely joy, happiness, tranquility, pleasure, concentration, seeing things as they truly are, aversion, detachment, and liberation. There are also ten practices that can lead to liberation, namely the ten wholesome paths of action. Thus, the Tathagata truthfully reveals the holy path of liberation to all sentient beings.

舍利子！乃至一切所有正善菩提分法，或戒聚相應、或三摩地聚、慧聚、解脫聚、解脫智見聚相應，或聖諦相應、如是名為能出離行。又舍利子！能出離者所謂正行。言正行者，於此法中無有一法，若增若減、若來若去、若取若舍。何以故？非行正行者行一種覺。若能如實知見諸法皆不二性，是則名為聖出離行。舍利子！此如來無畏不可思議，以大悲為方便，真如平等、真性如性、非不如性、無變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，由如是故光顯大眾，能令悅豫遍身怡適，心生凈信踴躍歡喜。舍利子！世間眾生無有能于如來無畏起違諍者。何以故？由如來無畏不可為諍故。如性平等處法界性，流佈遍滿諸世界中，無能違害。如是聖出離行，無量無數不可思議無與等者不可宣說妙法成就，而如來大悲熏心，為諸眾生開示演說聖出離行。若有眾生如實解了修行正道，必能出離速盡諸苦。舍利子！如來無畏無邊無際譬如虛空，若有欲求如來無畏邊際者，不異有人求于空際。舍利子！諸菩薩摩訶薩聞是如來不思議無畏已，信受諦奉清凈無疑，乃至發希奇想。舍利子！是名第四說聖出離道無畏。由如來成就此無畏故，于大眾中正師子吼轉大梵輪，一切世間沙門婆羅門、諸天魔梵不能如法而轉。舍利子！如來如是四

【現代漢語翻譯】現代漢語譯本：舍利子！乃至一切所有正善的菩提分法，無論是與戒聚相應、還是與三摩地聚、慧聚、解脫聚、解脫智見聚相應，或是與聖諦相應，都稱為能出離的修行。又舍利子！能出離的修行，就是所謂的正行。說到正行，於此法中沒有一法，可以增加或減少，可以來或去，可以取或舍。為什麼呢？因為修行正行的人，不是在修行一種覺悟。如果能夠如實地知見諸法皆不二性，這就稱為聖出離行。舍利子！如來的無畏是不可思議的，以大悲為方便，真如平等、真性如性、非不如性、無變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，因為這樣，才能光顯大眾，使他們喜悅，遍身舒適，心中生起清凈的信心，踴躍歡喜。舍利子！世間眾生沒有能對如來的無畏生起違諍的。為什麼呢？因為如來的無畏是不可爭辯的。如同真如的平等性遍佈法界，流佈充滿各個世界，沒有能夠違背損害的。這樣的聖出離行，是無量無數不可思議，無與倫比，不可言說的妙法成就。而如來以大悲心，為眾生開示演說聖出離行。如果有眾生如實理解並修行正道，必定能夠出離，迅速地消除一切痛苦。舍利子！如來的無畏無邊無際，就像虛空一樣，如果有人想要尋求如來無畏的邊際，就如同有人想要尋求虛空的邊際一樣。舍利子！諸菩薩摩訶薩聽到如來不可思議的無畏之後，信受奉行，清凈無疑，甚至生起稀奇的想法。舍利子！這就是第四種宣說聖出離道無畏。因為如來成就了這種無畏，所以在大眾之中，能夠像獅子吼一樣，轉動大法輪，一切世間的沙門（出家修行者）婆羅門（祭司）、諸天、魔、梵天都不能如法地轉動。舍利子！如來有這四種無畏。現代漢語譯本：舍利子！乃至一切所有正善的菩提分法，或與戒聚相應，或與三摩地聚、慧聚、解脫聚、解脫智見聚相應，或與聖諦相應，都稱為能出離的修行。又舍利子！能出離的修行，就是所謂的正行。說到正行，於此法中沒有一法，可以增加或減少，可以來或去，可以取或舍。為什麼呢？因為修行正行的人，不是在修行一種覺悟。如果能夠如實地知見諸法皆不二性，這就稱為聖出離行。舍利子！如來的無畏是不可思議的，以大悲為方便，真如平等、真性如性、非不如性、無變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，因為這樣，才能光顯大眾，使他們喜悅，遍身舒適，心中生起清凈的信心，踴躍歡喜。舍利子！世間眾生沒有能對如來的無畏生起違諍的。為什麼呢？因為如來的無畏是不可爭辯的。如同真如的平等性遍佈法界，流佈充滿各個世界，沒有能夠違背損害的。這樣的聖出離行，是無量無數不可思議，無與倫比，不可言說的妙法成就。而如來以大悲心，為眾生開示演說聖出離行。如果有眾生如實理解並修行正道，必定能夠出離，迅速地消除一切痛苦。舍利子！如來的無畏無邊無際，就像虛空一樣，如果有人想要尋求如來無畏的邊際，就如同有人想要尋求虛空的邊際一樣。舍利子！諸菩薩摩訶薩聽到如來不可思議的無畏之後，信受奉行，清凈無疑，甚至生起稀奇的想法。舍利子！這就是第四種宣說聖出離道無畏。因為如來成就了這種無畏，所以在大眾之中，能夠像獅子吼一樣，轉動大法輪，一切世間的沙門（出家修行者）婆羅門（祭司）、諸天、魔、梵天都不能如法地轉動。舍利子！如來有這四種無畏。

【English Translation】 English version: Shariputra! Furthermore, all the wholesome factors of enlightenment, whether they are associated with the aggregate of precepts, or with the aggregates of samadhi (concentration), wisdom, liberation, and the knowledge and vision of liberation, or with the noble truths, are called practices that lead to liberation. Moreover, Shariputra! The practice that leads to liberation is what is called right practice. When speaking of right practice, in this Dharma, there is no single element that can be increased or decreased, that can come or go, that can be taken or abandoned. Why is that? Because one who practices right practice is not practicing a single realization. If one can truly know and see that all dharmas are of a non-dual nature, this is called the noble practice of liberation. Shariputra! The fearlessness of the Tathagata (Buddha) is inconceivable, using great compassion as a means, true suchness is equal, true nature is like nature, not unlike nature, without change, without concealment, without fear, without discouragement, without contradiction. Because of this, it illuminates the assembly, making them joyful, their bodies comfortable, and their minds filled with pure faith, leaping with joy. Shariputra! No sentient being in the world can raise a contradiction against the fearlessness of the Tathagata. Why is that? Because the fearlessness of the Tathagata cannot be disputed. Like the equality of true nature pervading the realm of Dharma, flowing and filling all worlds, there is nothing that can violate or harm it. Such a noble practice of liberation is immeasurable, countless, inconceivable, unparalleled, and inexpressible in its wondrous Dharma accomplishments. And the Tathagata, with great compassion in his heart, reveals and expounds the noble practice of liberation for all sentient beings. If any sentient being truly understands and practices the right path, they will surely be liberated and quickly end all suffering. Shariputra! The fearlessness of the Tathagata is boundless and limitless, like space. If someone seeks the boundary of the Tathagata's fearlessness, it is no different from someone seeking the boundary of space. Shariputra! When the Bodhisattvas Mahasattvas hear of the inconceivable fearlessness of the Tathagata, they accept it with faith, practice it purely without doubt, and even give rise to wondrous thoughts. Shariputra! This is the fourth fearlessness of proclaiming the noble path of liberation. Because the Tathagata has achieved this fearlessness, in the midst of the assembly, he can roar like a lion, turning the great Dharma wheel, which all the Shramanas (ascetics), Brahmins (priests), gods, demons, and Brahmas of the world cannot turn in accordance with the Dharma. Shariputra! The Tathagata has these four fearlessnesses. English version: Shariputra! Furthermore, all the wholesome factors of enlightenment, whether they are associated with the aggregate of precepts, or with the aggregates of samadhi (concentration), wisdom, liberation, and the knowledge and vision of liberation, or with the noble truths, are called practices that lead to liberation. Moreover, Shariputra! The practice that leads to liberation is what is called right practice. When speaking of right practice, in this Dharma, there is no single element that can be increased or decreased, that can come or go, that can be taken or abandoned. Why is that? Because one who practices right practice is not practicing a single realization. If one can truly know and see that all dharmas are of a non-dual nature, this is called the noble practice of liberation. Shariputra! The fearlessness of the Tathagata (Buddha) is inconceivable, using great compassion as a means, true suchness is equal, true nature is like nature, not unlike nature, without change, without concealment, without fear, without discouragement, without contradiction. Because of this, it illuminates the assembly, making them joyful, their bodies comfortable, and their minds filled with pure faith, leaping with joy. Shariputra! No sentient being in the world can raise a contradiction against the fearlessness of the Tathagata. Why is that? Because the fearlessness of the Tathagata cannot be disputed. Like the equality of true nature pervading the realm of Dharma, flowing and filling all worlds, there is nothing that can violate or harm it. Such a noble practice of liberation is immeasurable, countless, inconceivable, unparalleled, and inexpressible in its wondrous Dharma accomplishments. And the Tathagata, with great compassion in his heart, reveals and expounds the noble practice of liberation for all sentient beings. If any sentient being truly understands and practices the right path, they will surely be liberated and quickly end all suffering. Shariputra! The fearlessness of the Tathagata is boundless and limitless, like space. If someone seeks the boundary of the Tathagata's fearlessness, it is no different from someone seeking the boundary of space. Shariputra! When the Bodhisattvas Mahasattvas hear of the inconceivable fearlessness of the Tathagata, they accept it with faith, practice it purely without doubt, and even give rise to wondrous thoughts. Shariputra! This is the fourth fearlessness of proclaiming the noble path of liberation. Because the Tathagata has achieved this fearlessness, in the midst of the assembly, he can roar like a lion, turning the great Dharma wheel, which all the Shramanas (ascetics), Brahmins (priests), gods, demons, and Brahmas of the world cannot turn in accordance with the Dharma. Shariputra! The Tathagata has these four fearlessnesses.

種無畏無邊無際譬如虛空，一切眾生不能得盡其邊際者。諸菩薩摩訶薩聞如來如是不思議無畏如虛空已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「自然正覺悟，　　諸法平等性，　故遍見如來，　　說名正等覺。　若諸凡夫法，　　及學無學法，　最勝獨覺法，　　佛法悉平等。　一切世間法，　　及諸出世法，　善不善不動，　　涅槃路平等。　若空若無相，　　若離諸愿樂，　無生無有為，　　悉見平等性。　覺平等性已，　　如所應宣說，　解脫諸有情，　　大牟尼無畏。　已解脫三有，　　復開示解脫，　諸人天聖尊，　　顯第二無畏。　最勝覺障法，　　習不證解脫，　非清凈下劣，　　不具諸羞愧。　未嘗有身護，　　及以語意護，　貪瞋癡怖畏，　　害命損他財，　行邪欲妄語，　　飲酒不恭敬，　七慢八邪支，　　悉非解脫處，　九惱害多過，　　十不善業道，　不如理思惟，　　愚癡無解脫。　顛倒修諸行，　　執虛妄放逸，　佛知說障法，　　是第三無畏。　清凈門無量，　　修習證菩提，　佛自然通達，　　說趣甘露法。　乃至諸所有，　　眾多妙善法，　助清凈菩提，　　最勝

【現代漢語翻譯】現代漢語譯本這種無畏（abhaya）是無邊無際的，就像虛空一樣，一切眾生都無法窮盡它的邊際。諸位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）聽聞如來（tathāgata，佛）如此不可思議、如同虛空般的無畏之後，都信受奉行，清凈無疑，更加踴躍，內心深感歡喜，生起稀奇的想法。

這時，世尊（bhagavat，佛）爲了重申這個道理，說了以下偈頌：

『自然覺悟的正覺者（sambuddha），通達諸法（dharma，佛法）的平等性，所以遍見一切的如來，被稱為正等覺（samyak-sambuddha）。無論是凡夫的法，還是有學（śaikṣa）和無學（aśaikṣa）的法，最殊勝的獨覺（pratyekabuddha）的法，以及佛法，都是平等的。一切世間的法，以及所有出世間的法，善、不善、不動，通往涅槃（nirvāṇa，寂滅）的道路都是平等的。無論是空（śūnyatā），還是無相（animitta），還是遠離一切願望和快樂，無生（anutpāda）和無為（asaṃskṛta），都應視為平等。覺悟了這種平等性之後，就應該如實宣說，解脫一切有情眾生，大牟尼（mahāmuni，佛）是無畏的。已經解脫了三有（traiyadhvaka，欲界、色界、無色界），又開示解脫之道，諸位人天聖尊，彰顯了第二種無畏。最殊勝的覺悟的障礙之法，習慣了就無法證得解脫，不清凈、下劣，不具備羞愧之心。不曾有身護（kāya-rakṣā），以及語護（vāc-rakṣā）和意護（manas-rakṣā），貪（rāga）、嗔（dveṣa）、癡（moha）的怖畏，傷害生命、損害他人財產，行邪淫、妄語，飲酒不恭敬，七慢（sapta-māna）、八邪支（aṣṭāṅga-mithyā-mārga），都不是解脫之處。九種惱害（nava-upakleśa）的過失，十不善業道（daśa-akuśala-karma-patha），不如理思惟，愚癡都無法解脫。顛倒地修行，執著虛妄、放逸，佛知道這些是障礙之法，這是第三種無畏。清凈的法門無量無邊，修習可以證得菩提（bodhi，覺悟），佛自然通達，宣說通往甘露（amṛta，不死）的法。乃至所有眾多美妙的善法，都能幫助清凈的菩提，是最殊勝的。』

【English Translation】 English version This fearlessness (abhaya) is boundless and limitless, like space, and all sentient beings cannot reach its end. When the Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) heard the Tathagata (tathāgata, Buddha) speak of such inconceivable fearlessness, like space, they accepted it with faith, practiced it purely without doubt, became even more joyful, and developed a sense of wonder.

Then, the Bhagavan (bhagavat, Buddha), wishing to reiterate this meaning, spoke the following verses:

'The naturally enlightened one (sambuddha), who has awakened to the equality of all dharmas (dharma, teachings), is therefore called the Samyak-sambuddha (samyak-sambuddha, perfectly enlightened one), who sees all. Whether it is the dharma of ordinary beings, or the dharma of those who are learning (śaikṣa) and those who have completed their learning (aśaikṣa), or the dharma of the most excellent Pratyekabuddhas (pratyekabuddha, solitary realizers), or the dharma of the Buddhas, all are equal. All worldly dharmas, and all supramundane dharmas, good, bad, and unmoving, the path to Nirvana (nirvāṇa, liberation) is equal. Whether it is emptiness (śūnyatā), or signlessness (animitta), or freedom from all desires and pleasures, non-arising (anutpāda) and unconditioned (asaṃskṛta), all should be seen as equal. Having awakened to this equality, one should proclaim it as it is, liberating all sentient beings; the great Muni (mahāmuni, Buddha) is fearless. Having liberated from the three realms (traiyadhvaka, desire realm, form realm, formless realm), and having shown the path to liberation, the noble ones among humans and gods reveal the second fearlessness. The most excellent obstacles to enlightenment, when habitual, prevent the attainment of liberation; they are impure, inferior, and lack a sense of shame. They do not have protection of the body (kāya-rakṣā), speech (vāc-rakṣā), and mind (manas-rakṣā); they are fearful of greed (rāga), hatred (dveṣa), and delusion (moha); they harm life, damage others' property, engage in sexual misconduct, lie, drink alcohol without respect; the seven types of pride (sapta-māna), the eight wrong paths (aṣṭāṅga-mithyā-mārga), are not places of liberation. The faults of the nine afflictions (nava-upakleśa), the ten unwholesome paths of action (daśa-akuśala-karma-patha), irrational thinking, and ignorance, all prevent liberation. Practicing in a perverse way, clinging to illusions and being negligent, the Buddha knows these are obstacles; this is the third fearlessness. The pure dharma doors are immeasurable; practicing them leads to the attainment of Bodhi (bodhi, enlightenment); the Buddha naturally understands and proclaims the path to the nectar (amṛta, immortality). Even all the numerous wonderful and virtuous dharmas, which aid in pure Bodhi, are the most excellent.'

所稱讚。　若善修習已，　　不證諸解脫，　必無有是處，　　十力者誠言。　若如理思惟，　　息廣大煩惱，　觀諸法平等，　　善修習聖行。　不執著諸相，　　是法及非法，　解脫諸憂怖，　　大凈者所說。　善知種種法，　　虛廓如凈空，　又如幻如夢，　　解脫諸有海。　若放逸造業，　　輪迴諸有趣，　大悲愍眾生，　　欲令證解脫。　十力牟尼尊，　　處生死化法，　是第四無畏，　　清凈等虛空。

「如是舍利子！是名如來不思議無畏。菩薩摩訶薩信受諦奉清凈無疑，乃至發希奇想。」

爾時佛告舍利子：「云何菩薩摩訶薩于如來不思議大悲，信受諦奉乃至發希奇想？舍利子！諸佛如來大悲常轉。何以故？諸佛如來不捨一切眾生故，於一切時為成熟一切眾生故，當知大悲常起不息。舍利子！此如來大悲如是無量、如是不可思議、如是無等等、如是無邊、如是不可說、如是猛利、如是久遠，隨諸眾生乃至如來一切語業，於是大悲亦難宣說。何以故？猶如如來證得菩提不可思議，如是如來於諸眾生大悲發起，亦復如是不可思議。舍利子！云何如來證得菩提？舍利子！猶如來入如是無根無住故，證得菩提。舍利子！何等為根？何等為住？有身為根，虛妄分別為住。如

【現代漢語翻譯】現代漢語譯本如果善於修習這些道理，卻不能證得各種解脫，這是不可能的，這是具有十種力量的佛陀所說的真實不虛的話。如果能如理地思維，就能平息廣大的煩惱，觀察諸法平等不二，善於修習聖者的行為。不執著于各種表象，無論是『法』還是『非法』，都能解脫各種憂愁和恐懼，這是大清凈者（佛陀）所說的。善於瞭解種種法，它們虛空開闊如同清凈的虛空，又如同幻象和夢境，從而解脫生死輪迴的苦海。如果放縱自己造作惡業，就會在各個輪迴的趣道中流轉，佛陀以大悲心憐憫眾生，希望他們都能證得解脫。具有十種力量的牟尼尊（佛陀），在生死輪迴中教化眾生，這是第四種無畏，清凈如同虛空。『舍利子！這就是如來不可思議的無畏。菩薩摩訶薩應當信受、奉行、清凈無疑，乃至生起稀有之想。』這時，佛陀告訴舍利子：『菩薩摩訶薩如何對如來不可思議的大悲，信受、奉行乃至生起稀有之想呢？舍利子！諸佛如來的大悲是常轉不斷的。為什麼呢？因為諸佛如來不捨棄一切眾生，爲了在一切時機成熟一切眾生，應當知道大悲是常起不息的。舍利子！如來的大悲是如此的無量、如此的不可思議、如此的無與倫比、如此的無邊無際、如此的不可言說、如此的猛烈、如此的久遠，即使隨著眾生乃至如來的一切語言行為，也很難宣說清楚。為什麼呢？猶如如來證得菩提不可思議，如來對眾生髮起的大悲，也是如此的不可思議。舍利子！如來是如何證得菩提的呢？舍利子！猶如如來進入無根無住的狀態，從而證得菩提。舍利子！什麼是根？什麼是住？有身體是根，虛妄分別心是住。』

【English Translation】 English version If one cultivates these teachings well, yet does not attain various liberations, it is impossible; this is the truthful word of the One with Ten Powers (Buddha). If one contemplates with reason, one can pacify vast afflictions, observe that all dharmas are equal and non-dual, and cultivate the noble conduct well. Not clinging to any appearances, whether 'dharma' or 'non-dharma,' one can be liberated from all sorrows and fears; this is what the Great Pure One (Buddha) has spoken. Being skilled in understanding all kinds of dharmas, which are as vast and empty as the pure sky, and like illusions and dreams, one can be liberated from the sea of existence. If one indulges in creating bad karma, one will transmigrate in various realms of existence. The Buddha, with great compassion, pities all beings, wishing them to attain liberation. The Muni (Buddha) with Ten Powers, teaches beings in the cycle of birth and death; this is the fourth fearlessness, as pure as the void. 'Thus, Shariputra! This is called the Tathagata's inconceivable fearlessness. Bodhisattva Mahasattvas should believe, accept, practice with purity and without doubt, and even generate a thought of wonder.' Then, the Buddha said to Shariputra: 'How does a Bodhisattva Mahasattva believe, accept, practice, and even generate a thought of wonder regarding the Tathagata's inconceivable great compassion? Shariputra! The great compassion of all Buddhas and Tathagatas is constantly turning. Why is that? Because all Buddhas and Tathagatas do not abandon any sentient beings, and in order to mature all sentient beings at all times, it should be known that great compassion arises constantly without ceasing. Shariputra! The Tathagata's great compassion is so immeasurable, so inconceivable, so incomparable, so boundless, so inexpressible, so intense, and so long-lasting, that even with all the words and actions of sentient beings and the Tathagata, it is difficult to fully express. Why is that? Just as the Tathagata's attainment of Bodhi is inconceivable, so too is the Tathagata's arising of great compassion for all sentient beings inconceivable. Shariputra! How does the Tathagata attain Bodhi? Shariputra! It is like the Tathagata entering a state of no root and no dwelling, thereby attaining Bodhi. Shariputra! What is the root? What is the dwelling? Having a body is the root, and false discrimination is the dwelling.'

來於此二法平等解了，是故說言，猶如如來入無根無住故，證得阿耨多羅三藐三菩提。一切眾生不能解了如是二法，如來於彼發起大悲，我今定當開示令其解了如是無根無住法故。

「複次舍利子！夫菩提者其性寂靜。何等名為寂靜二法？舍利子！于內為寂、于外為靜。何以故？眼性是空，離我我所，如是耳鼻舌身意意性是空，離我我所。若如是知，名之為寂。如實了知眼性空已不趣於色，乃至如實了知意性空已不趣於法。若如是知，名之為靜。一切眾生於此寂靜二法不能解了，如來於彼發起大悲，我今定當開示令其解了如是寂靜二法故。

「複次舍利子！我證菩提自性清凈。云何名為自性清凈？舍利子！菩提之性體無染污，菩提之性與虛空等，菩提之性是虛空性，菩提之性同於虛空，菩提虛空平等平等究竟性凈。愚癡凡夫不覺如是自性清凈，而為客塵煩惱之所染污。一切眾生於是自性清凈不能解了，如來於彼發起大悲，我今定當開示令其解了如是自性清凈故。

「複次舍利子！我證菩提無入無出。何等名為入出二法？舍利子！所言入者名執諸法，所言出者名不執諸法。如來明見無入無出平等法性，猶如如來明見無遠及無彼岸。何以故？以一切法性離遠及彼岸故，能證是法故名如來。一切眾生於此

【現代漢語翻譯】現代漢語譯本：

從這兩種法的平等理解出發，所以說，猶如如來進入無根無住的狀態，證得了阿耨多羅三藐三菩提（無上正等正覺）。一切眾生不能理解這兩種法，如來對他們發起大悲心，我今必定要開示，讓他們理解這無根無住的法。

『再者，舍利子（佛陀的十大弟子之一）！菩提（覺悟）的本性是寂靜的。什麼叫做寂靜二法呢？舍利子！內在是寂，外在是靜。為什麼呢？眼睛的本性是空，沒有我與我所的執著，同樣，耳朵、鼻子、舌頭、身體、意念的本性也是空，沒有我與我所的執著。如果這樣理解，就叫做寂。如實地瞭解眼睛的本性是空之後，就不會執著於色（物質），乃至如實地瞭解意念的本性是空之後，就不會執著於法（概念）。如果這樣理解，就叫做靜。一切眾生不能理解這寂靜二法，如來對他們發起大悲心，我今必定要開示，讓他們理解這寂靜二法。

『再者，舍利子！我所證得的菩提是自性清凈的。什麼叫做自性清凈呢？舍利子！菩提的本性沒有染污，菩提的本性與虛空相等，菩提的本性就是虛空的本性，菩提的本性等同於虛空，菩提與虛空平等平等，究竟清凈。愚癡的凡夫不覺悟這自性清凈，而被客塵煩惱所染污。一切眾生不能理解這自性清凈，如來對他們發起大悲心，我今必定要開示，讓他們理解這自性清凈。

『再者，舍利子！我所證得的菩提是無入無出的。什麼叫做入出二法呢？舍利子！所謂入，是指執著于諸法；所謂出，是指不執著于諸法。如來明見無入無出的平等法性，猶如如來明見沒有遠方和彼岸。為什麼呢？因為一切法的本性都遠離遠方和彼岸，能夠證悟這個法，所以叫做如來。一切眾生對於此無入無出平等法性不能理解，如來對他們發起大悲心，我今必定要開示，讓他們理解這無入無出的平等法性。』

【English Translation】 English version:

Having understood the equality of these two dharmas, it is said that, like the Tathagata (the thus-gone one, an epithet of the Buddha) entering a state of no root and no dwelling, he attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). All sentient beings cannot understand these two dharmas, and the Tathagata, out of great compassion, resolves, 'I will surely reveal and enable them to understand this dharma of no root and no dwelling.'

'Furthermore, Shariputra (one of the Buddha's ten principal disciples)! The nature of Bodhi (enlightenment) is tranquility. What are the two dharmas of tranquility? Shariputra! Internally, it is stillness; externally, it is quietude. Why is this so? The nature of the eye is emptiness, free from self and what belongs to self. Likewise, the nature of the ear, nose, tongue, body, and mind are also empty, free from self and what belongs to self. If one understands this, it is called stillness. Having truly understood the emptiness of the eye, one does not cling to form (materiality), and likewise, having truly understood the emptiness of the mind, one does not cling to dharma (concepts). If one understands this, it is called quietude. All sentient beings cannot understand these two dharmas of tranquility, and the Tathagata, out of great compassion, resolves, 'I will surely reveal and enable them to understand these two dharmas of tranquility.'

'Furthermore, Shariputra! The Bodhi I have attained is pure in its own nature. What is meant by pure in its own nature? Shariputra! The nature of Bodhi is without defilement, the nature of Bodhi is equal to space, the nature of Bodhi is the nature of space, the nature of Bodhi is the same as space, Bodhi and space are equal, equal, and ultimately pure. Foolish ordinary beings are not aware of this purity of their own nature and are defiled by the dust of afflictions. All sentient beings cannot understand this purity of their own nature, and the Tathagata, out of great compassion, resolves, 'I will surely reveal and enable them to understand this purity of their own nature.'

'Furthermore, Shariputra! The Bodhi I have attained is without entering and without exiting. What are the two dharmas of entering and exiting? Shariputra! What is called entering is clinging to all dharmas; what is called exiting is not clinging to all dharmas. The Tathagata clearly sees the equal nature of dharma without entering and without exiting, just as the Tathagata clearly sees no distance and no other shore. Why is this so? Because the nature of all dharmas is free from distance and the other shore. Being able to realize this dharma is why one is called a Tathagata. All sentient beings cannot understand this equal nature of dharma without entering and without exiting, and the Tathagata, out of great compassion, resolves, 'I will surely reveal and enable them to understand this equal nature of dharma without entering and without exiting.'

無入無出法性不能覺了，如來於彼發起大悲，我今定當開示令其覺瞭如是無入無出法故。

「複次舍利子！我證菩提無相無境。何等名為無相無境？舍利子。不得眼識名為無相，不觀於色名為無境。乃至不得意識名為無相，不觀於法名為無境。舍利子！無相無境眾聖所行。何等所行？謂在三界愚癡凡夫于眾聖所行不能行故，于無相無境不能覺了。如來於彼發起大悲，我今定當開示令其覺瞭如是無相無境法故。

「複次舍利子！言菩提者非去來今，三世平等三相輪斷。何等名為三相輪斷？舍利子！於過去世心無顧轉，于未來世識無趣向，于現在世意無起作。是心意識無有安住，不分別過去、不執著未來、不戲論現在。一切眾生不能覺悟三世等性三輪清凈，如來於彼發起大悲，我今定當開示令其覺悟如是三世三輪平等清凈故。

「複次舍利子！我證菩提無為無性。何故名曰無為無性？舍利子！是菩提性非眼識所識，乃至非意識所識。言無為者無生無滅亦無有住，三相永離故名無為。舍利子！知無為性當覺有為。何以故？諸法自性即是無性。夫無性者即體無二，一切眾生不能覺悟此無性無為故，如來於彼發起大悲，我今定當開示令其覺悟如是無性無為故。

「複次舍利子！我證菩提無差別跡。何故

【現代漢語翻譯】現代漢語譯本：

沒有進入也沒有出去的法性（dharma-nature），是無法被覺悟的。如來（Tathagata）因此生起大悲心，我必定會開示，讓他們覺悟這種無入無出的法性。

『再者，舍利子（Sariputra）！我所證得的菩提（Bodhi）是無相無境的。什麼叫做無相無境呢？舍利子，不能獲得眼識（eye-consciousness）叫做無相，不觀察色（rupa）叫做無境。乃至不能獲得意識（mind-consciousness）叫做無相，不觀察法（dharma）叫做無境。舍利子！無相無境是眾聖（Arya）所行的境界。什麼是他們所行的呢？就是說，在三界（Trailokya）中的愚癡凡夫，對於眾聖所行的境界不能行，對於無相無境不能覺悟。如來因此生起大悲心，我必定會開示，讓他們覺悟這種無相無境的法。

『再者，舍利子！所說的菩提，不是過去、現在、未來，三世（Tri-kala）是平等的，三相（Tri-laksana）的輪轉是斷絕的。什麼叫做三相的輪轉斷絕呢？舍利子！對於過去世，心沒有回顧和轉動；對於未來世，識沒有趨向；對於現在世，意沒有生起和造作。這心、意、識沒有安住，不分別過去，不執著未來，不戲論現在。一切眾生不能覺悟三世的平等性和三輪的清凈，如來因此生起大悲心，我必定會開示，讓他們覺悟這種三世三輪平等清凈的道理。

『再者，舍利子！我所證得的菩提是無為無性的。為什麼叫做無為無性呢？舍利子！這菩提的自性不是眼識所能認識的，乃至不是意識所能認識的。所說的無為，是沒有生、沒有滅，也沒有住，三相永遠脫離，所以叫做無為。舍利子！知道無為的自性，應當覺悟有為。為什麼呢？諸法的自性就是無性。所謂無性，就是本體沒有二元對立。一切眾生不能覺悟這種無性無為的道理，如來因此生起大悲心，我必定會開示，讓他們覺悟這種無性無為的道理。

『再者，舍利子！我所證得的菩提是沒有差別跡象的。為什麼現代漢語譯本：

叫做沒有差別跡象呢？'

【English Translation】 English version:

The dharma-nature (dharma-nature) that neither enters nor exits cannot be realized. The Tathagata (Tathagata) therefore arises great compassion, and I will surely reveal it so that they may realize this dharma-nature of neither entering nor exiting.

'Furthermore, Sariputra (Sariputra)! The Bodhi (Bodhi) that I have attained is without characteristics and without realms. What is meant by without characteristics and without realms? Sariputra, not obtaining eye-consciousness (eye-consciousness) is called without characteristics, and not observing form (rupa) is called without realms. Likewise, not obtaining mind-consciousness (mind-consciousness) is called without characteristics, and not observing dharma (dharma) is called without realms. Sariputra! Without characteristics and without realms is the realm of the noble ones (Arya). What is their practice? It means that the foolish ordinary beings in the three realms (Trailokya) cannot practice the realm of the noble ones, and cannot realize without characteristics and without realms. The Tathagata therefore arises great compassion, and I will surely reveal it so that they may realize this dharma of without characteristics and without realms.

'Furthermore, Sariputra! What is called Bodhi is not past, present, or future; the three times (Tri-kala) are equal, and the turning of the three marks (Tri-laksana) is cut off. What is meant by the cutting off of the turning of the three marks? Sariputra! Regarding the past, the mind has no looking back or turning; regarding the future, consciousness has no inclination; regarding the present, intention has no arising or making. This mind, intention, and consciousness have no abiding, do not discriminate the past, do not cling to the future, and do not engage in the play of the present. All sentient beings cannot realize the equality of the three times and the purity of the three wheels. The Tathagata therefore arises great compassion, and I will surely reveal it so that they may realize this principle of the equality and purity of the three times and three wheels.

'Furthermore, Sariputra! The Bodhi that I have attained is unconditioned and without nature. Why is it called unconditioned and without nature? Sariputra! This nature of Bodhi cannot be known by eye-consciousness, nor even by mind-consciousness. What is called unconditioned is without birth, without death, and without abiding; the three marks are forever separated, therefore it is called unconditioned. Sariputra! Knowing the nature of the unconditioned, one should realize the conditioned. Why? The self-nature of all dharmas is without nature. What is meant by without nature is that the essence has no duality. All sentient beings cannot realize this principle of without nature and unconditioned. The Tathagata therefore arises great compassion, and I will surely reveal it so that they may realize this principle of without nature and unconditioned.

'Furthermore, Sariputra! The Bodhi that I have attained has no marks of differentiation. Why English version:

is it called having no marks of differentiation?'

名為無差別跡？舍利子！真如法性二俱名跡，性無別異性無安住名無差別。諸法實際名之為跡，性無動搖名無差別。諸法空性名之為跡，性不可得名無差別。諸法無相名之為跡，性不可尋名無差別。諸法無愿名之為跡，性無發起名無差別。無眾生性名之為跡，即體性無名無差別。是虛空相名之為跡，性不可得名無差別。其性無生是名為跡，其性無滅名無差別。其性無為是名為跡，性無行住名無差別。為菩提相是名為跡，其性寂靜名無差別。為涅槃相是名為跡，其性無生名無差別。舍利子！一切眾生不能覺悟無差別跡，如來於彼發起大悲，我今定當開示令其覺悟如是無差別跡故。

「複次舍利子！言菩提者不可以身證、不可以心證。何以故？身性無知無有作用，譬如草木墻壁琢石之光，心性亦爾。譬如幻事陽焰水月，若能如是覺悟身心是名菩提。舍利子！但以世俗言說假名菩提，菩提實性不可言說，不可以身得、不可以心得、不可以法得、不可以非法得、不可以真實得、不可以非真實得、不可以諦得、不可以妄得。何以故？由菩提性離言說故，亦離一切諸法相故。又以菩提無有形相用通言說，譬如虛空無有形處故不可說。舍利子！如實尋求一切諸法皆無言說。何以故？由諸法中無有言說，于言說中亦無諸法。一切

【現代漢語翻譯】現代漢語譯本：名為無差別跡？舍利子（佛陀弟子，以智慧著稱）！真如法性（宇宙萬物的真實本性）二者都可稱為『跡』，它們的本性沒有差別，沒有固定的存在，所以稱為『無差別』。諸法的實際狀態稱為『跡』，其本性不搖動，所以稱為『無差別』。諸法的空性稱為『跡』，其本性不可得，所以稱為『無差別』。諸法的無相稱為『跡』，其本性不可尋覓，所以稱為『無差別』。諸法的無愿稱為『跡』，其本性沒有發起，所以稱為『無差別』。沒有眾生性稱為『跡』，其本體沒有名稱，所以稱為『無差別』。是虛空之相稱為『跡』，其本性不可得，所以稱為『無差別』。其本性無生稱為『跡』，其本性無滅稱為『無差別』。其本性無為稱為『跡』，其本性沒有行住，所以稱為『無差別』。是菩提（覺悟）之相稱為『跡』，其本性寂靜，所以稱為『無差別』。是涅槃（解脫）之相稱為『跡』，其本性無生，所以稱為『無差別』。舍利子！一切眾生不能覺悟這無差別的『跡』，如來（佛陀）因此對他們發起大悲心，我今必定要開示，讓他們覺悟這無差別的『跡』。

『再者，舍利子！』，所謂菩提，不能用身體來證得，也不能用心來證得。為什麼呢？因為身體的本性無知，沒有作用，就像草木、墻壁、琢磨過的石頭一樣，心的本性也是如此，就像幻象、陽焰、水中的月亮一樣。如果能夠這樣覺悟身心，就稱為菩提。舍利子！只是用世俗的言語假名為菩提，菩提的真實本性是不可言說的，不能用身體得到，不能用心得到，不能用法得到，也不能用非法得到，不能用真實得到，也不能用非真實得到，不能用諦（真理）得到，也不能用妄（虛妄）得到。為什麼呢？因為菩提的本性是遠離言說的，也遠離一切諸法的相狀。而且菩提沒有形狀，用言語來表達，就像虛空沒有形狀一樣，所以不可說。舍利子！如實地尋求一切諸法，都是沒有言說的。為什麼呢？因為諸法中沒有言說，在言說中也沒有諸法。一切

【English Translation】 English version: What is called the 'Undifferentiated Trace'? Shariputra (a disciple of the Buddha, known for his wisdom)! Both Suchness (the true nature of the universe) and Dharmata (the nature of reality) are called 'traces'. Their nature is without difference, without fixed abode, hence called 'undifferentiated'. The actual state of all dharmas (phenomena) is called a 'trace', its nature is unmoving, hence called 'undifferentiated'. The emptiness of all dharmas is called a 'trace', its nature is unattainable, hence called 'undifferentiated'. The formlessness of all dharmas is called a 'trace', its nature is untraceable, hence called 'undifferentiated'. The wishlessness of all dharmas is called a 'trace', its nature is without arising, hence called 'undifferentiated'. The absence of sentient being nature is called a 'trace', its essence is without name, hence called 'undifferentiated'. The aspect of space is called a 'trace', its nature is unattainable, hence called 'undifferentiated'. Its nature is unborn is called a 'trace', its nature is unceasing is called 'undifferentiated'. Its nature is unconditioned is called a 'trace', its nature is without movement or abiding, hence called 'undifferentiated'. The aspect of Bodhi (enlightenment) is called a 'trace', its nature is tranquil, hence called 'undifferentiated'. The aspect of Nirvana (liberation) is called a 'trace', its nature is unborn, hence called 'undifferentiated'. Shariputra! All sentient beings are unable to awaken to this undifferentiated 'trace', therefore the Tathagata (Buddha) arises great compassion for them. I will now reveal it, so that they may awaken to this undifferentiated 'trace'.

'Furthermore, Shariputra!' Bodhi cannot be realized through the body, nor can it be realized through the mind. Why is that? Because the nature of the body is without knowledge and without function, like grass, trees, walls, or polished stones. The nature of the mind is also like this, like illusions, mirages, or the moon in water. If one can awaken to the body and mind in this way, it is called Bodhi. Shariputra! It is only through conventional language that Bodhi is given a provisional name. The true nature of Bodhi is inexpressible. It cannot be attained through the body, cannot be attained through the mind, cannot be attained through dharma, cannot be attained through non-dharma, cannot be attained through truth, cannot be attained through non-truth, cannot be attained through the real, cannot be attained through the unreal. Why is that? Because the nature of Bodhi is beyond words, and also beyond the characteristics of all dharmas. Moreover, Bodhi has no form, and using words to express it is like trying to describe space, which has no form, and is therefore indescribable. Shariputra! If one truly seeks all dharmas, they are all without words. Why is that? Because there are no words within dharmas, and there are no dharmas within words. All

眾生不能覺悟如是諸法理趣，如來於彼發起大悲，我今定當開示諸法理趣令其覺悟如是諦實義旨故。

「複次舍利子！言菩提者無取無藏。何等名為無取無藏？舍利子！了知眼故名無所取，不觀色故名曰無藏。舍利子！如來證是菩提無取無藏故，不取于眼、不藏於色、不住于識，乃至不取于意、不藏於法、不住于識。雖不住識而能了知一切眾生心之所住。云何了知？謂諸眾生心住四法。何等為四？一切眾生心住于識、心住于受、心住于想、心住於行。如來如是如實了知住與不住，一切眾生不能覺悟無住實際，如來於彼發起大悲，我今定當開示令其覺悟如是無住實際法故。

「複次舍利子！言菩提者空之異名，由空空故菩提亦空，菩提空故諸法亦空，是故如來如其空性覺一切法，不由空故覺法空性，由一理趣智故覺法性空。空與菩提性無有二，由無二故不可說言此是菩提、此是空性；若有二者則可言說此為菩提、此為空性。以法無二無有二相，無名無相無行，畢竟不行亦不現行。所言空者遠離取執，勝義諦中無法可得，由性空故說名為空。如說太虛名為虛空，而太虛性不可言說。如是空法說名為空，而彼空性不可言說。如是悟入諸法實無有名假立名說，然諸法名無方無處。如名詮諸法，此法無方無處亦復如

【現代漢語翻譯】現代漢語譯本：眾生不能覺悟這些諸法的道理和趣味，如來因此對他們發起大悲心，我今天一定要開示諸法的道理和趣味，讓他們覺悟這些真實義理。『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！所謂菩提（bodhi，覺悟）就是無取無藏。什麼叫做無取無藏呢？舍利子！了知眼（cakṣus，視覺器官）的本性，就叫做無所取；不執著於色（rūpa，視覺對像），就叫做無藏。舍利子！如來證得的菩提是無取無藏的，所以不執著于眼，不藏匿於色，不住于識（vijñāna，意識），乃至不執著于意（manas，思維器官），不藏匿於法（dharma，事物或概念），不住于識。雖然不住于識，卻能了知一切眾生心之所住。如何了知呢？就是說眾生的心住在四種法上。是哪四種呢？一切眾生的心住在識、心住在受（vedanā，感受）、心住在想（saṃjñā，概念）、心住在行（saṃskāra，意志）。如來如實了知眾生的住與不住，一切眾生不能覺悟無住的實際，如來因此對他們發起大悲心，我今天一定要開示，讓他們覺悟這無住的實際法。『再者，舍利子！所謂菩提是空的另一種說法，因為空性是空，所以菩提也是空；菩提是空，所以諸法（dharma，一切事物或現象）也是空。因此，如來按照空性覺悟一切法，不是因為空才覺悟法的空性，而是通過一種道理的智慧覺悟法性是空。空和菩提的本性沒有二致，因為沒有二致，所以不能說這是菩提，這是空性；如果有二致，就可以說這是菩提，這是空性。因為法沒有二，沒有二相，沒有名稱，沒有形相，沒有行為，畢竟不行，也不顯現行為。所說的空，是遠離執取，在勝義諦（paramārtha-satya，最高真理）中無法可得，因為本性是空，所以稱為空。就像說太虛叫做虛空，而太虛的本性是不可言說的。這樣，空法稱為空，而空的本性是不可言說的。這樣領悟諸法實際上沒有名稱，只是假立名稱來說，然而諸法的名稱沒有方位，沒有處所。就像名稱詮釋諸法，這個法沒有方位，沒有處所，也是如此。

【English Translation】 English version: Sentient beings are unable to awaken to the principles and subtleties of these dharmas (phenomena), thus the Tathagata (Buddha) arises great compassion for them, and I shall now expound the principles and subtleties of the dharmas so that they may awaken to these true meanings. 'Furthermore, Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! What is called bodhi (enlightenment) is neither grasping nor concealing. What is meant by neither grasping nor concealing? Shariputra! Knowing the nature of the eye (cakṣus, the visual organ) is called not grasping; not clinging to form (rūpa, visual object) is called not concealing. Shariputra! The bodhi that the Tathagata has realized is neither grasping nor concealing, therefore, he does not grasp the eye, does not conceal form, does not dwell in consciousness (vijñāna), and so on, does not grasp the mind (manas, the thinking organ), does not conceal dharma (dharma, things or concepts), and does not dwell in consciousness. Although he does not dwell in consciousness, he can know where the minds of all sentient beings dwell. How does he know? It is said that the minds of sentient beings dwell in four dharmas. What are the four? The minds of all sentient beings dwell in consciousness, dwell in feeling (vedanā), dwell in perception (saṃjñā), and dwell in volition (saṃskāra). The Tathagata truly knows the dwelling and non-dwelling of sentient beings. All sentient beings are unable to awaken to the reality of non-dwelling. Therefore, the Tathagata arises great compassion for them, and I shall now expound so that they may awaken to this dharma of the reality of non-dwelling. 'Furthermore, Shariputra! What is called bodhi is another name for emptiness. Because emptiness is empty, bodhi is also empty; because bodhi is empty, all dharmas (dharma, all things or phenomena) are also empty. Therefore, the Tathagata awakens to all dharmas according to their emptiness, not because of emptiness does he awaken to the emptiness of dharmas, but through the wisdom of a single principle does he awaken to the emptiness of the nature of dharmas. Emptiness and the nature of bodhi are not two, and because they are not two, it cannot be said that this is bodhi and this is emptiness; if there were two, it could be said that this is bodhi and this is emptiness. Because dharma is not two, has no two aspects, has no name, has no form, has no action, ultimately does not act, and does not manifest action. What is called emptiness is the absence of grasping, and in the ultimate truth (paramārtha-satya, the highest truth) nothing can be obtained. Because its nature is empty, it is called emptiness. Just as the great void is called empty space, but the nature of the great void cannot be spoken of. In this way, the dharma of emptiness is called emptiness, but the nature of emptiness cannot be spoken of. Thus, it is understood that in reality, dharmas have no names, but names are provisionally established to speak of them, yet the names of dharmas have no direction and no place. Just as names explain dharmas, this dharma has no direction and no place, and it is also like this.

是。如來了知一切諸法從本已來無生無起，如是知已而證解脫，然其實性無縛無脫。諸癡凡夫不能覺悟此菩提性，如來於彼發起大悲，我當開示令其覺悟如是菩提之實性故。

「複次舍利子！菩提之性與太虛等，然太虛性無等不等。菩提亦爾無等不等，猶如諸法性無真實，不可說等及不平等。如是舍利子！如來覺悟一切諸法其性平等無不平等，如實覺悟無有少法可為平等及不平等，如是如來如實智量窮諸法量。何者名為如實智耶？謂知諸法本無而生生已離散，無主而生無主而散，若生若散隨眾緣轉，此中無有一法若轉若還及隨轉者，故說如來為斷諸徑說微妙法。一切眾生不能覺悟斷諸徑法，如來於彼發起大悲，我當開示令其覺悟如是斷諸徑法故。

「複次舍利子！言菩提者即是如句。何等名為如句之相？舍利子！如菩提相諸色亦爾，同彼真如無有退還而不遍至，受想行識亦復如是，如彼真如無不遍至。舍利子！如菩提相同彼真如，四大之性亦復如是，如彼真如無有退還而不遍至。如菩提性同彼真如，眼界色界及眼識界，乃至意界法界及意識界亦復如是。如菩提相但假施設，一切諸法蘊界處等但假施設亦復如是。知如是相名為如句。又舍利子！如來一切如實覺悟不顛倒覺，猶如前際，中后亦爾。何以故？前

【現代漢語翻譯】現代漢語譯本：是的，如來（Tathagata，佛的稱號）了知一切諸法（dharma，構成世界的一切現象）從根本上來說沒有生起也沒有消滅，像這樣了知后就證得了脫，但實際上其本性既沒有束縛也沒有解脫。那些愚癡的凡夫不能覺悟這菩提（bodhi，覺悟）的本性，如來對他們生起大悲心，我應當開示，讓他們覺悟這菩提的真實本性。「再者，舍利子（Sariputra，佛陀的十大弟子之一）！菩提的本性與太虛（虛空）相等，然而太虛的本性沒有相等或不相等。菩提也是這樣，沒有相等或不相等，就像諸法的本性沒有真實性，不可說相等或不相等。像這樣，舍利子！如來覺悟一切諸法的本性平等，沒有不平等，如實覺悟沒有絲毫的法可以被認為是平等或不平等，像這樣，如來以如實智來衡量一切諸法的量。什麼叫做如實智呢？就是知道諸法本來沒有而生起，生起后就離散，沒有主宰而生起，沒有主宰而消散，生起或消散都隨著眾緣而運轉，這裡面沒有一法是運轉、返回或隨之運轉的，所以說如來爲了斷除各種歧途而說微妙的法。一切眾生不能覺悟斷除歧途的法，如來對他們生起大悲心，我應當開示，讓他們覺悟這斷除歧途的法。「再者，舍利子！所說的菩提就是『如』的含義。什麼叫做『如』的含義呢？舍利子！菩提的相狀，一切色（rupa，物質現象）也是這樣，與那真如（tathata，事物的真實本性）相同，沒有退還而不普遍到達，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是這樣，與那真如一樣，沒有不普遍到達的。舍利子！菩提的相狀與那真如相同，四大（地、水、火、風）的本性也是這樣，與那真如一樣，沒有退還而不普遍到達。菩提的本性與那真如相同，眼界（眼根及其對像）、色界（眼所見之物）以及眼識界（眼根的意識），乃至意界（意根）、法界（意根的對象）以及意識界（意根的意識）也是這樣。菩提的相狀只是假立的施設，一切諸法，如蘊（skandha，五蘊）、界（dhatu，十八界）、處（ayatana，十二處）等，也只是假立的施設。知道這樣的相狀就叫做『如』的含義。還有，舍利子！如來一切如實覺悟，沒有顛倒的覺悟，就像前際（過去），中際（現在），后際（未來）也是這樣。為什麼呢？前

【English Translation】 English version: Yes, the Tathagata (Buddha's title) knows that all dharmas (phenomena constituting the world) from their very origin are without arising or ceasing. Having known this, he attains liberation, yet in reality, their nature is neither bound nor liberated. Those foolish ordinary beings cannot awaken to this nature of bodhi (enlightenment). The Tathagata, out of great compassion, arises for them, saying, 'I shall reveal it so that they may awaken to the true nature of bodhi.' Furthermore, Sariputra (one of Buddha's ten great disciples)! The nature of bodhi is equal to the vast emptiness, yet the nature of emptiness has neither equality nor inequality. Bodhi is also like this, without equality or inequality, just as the nature of all dharmas has no reality, and it cannot be said to be equal or unequal. Thus, Sariputra! The Tathagata awakens to the fact that the nature of all dharmas is equal, without inequality. He truly awakens that there is not a single dharma that can be considered equal or unequal. In this way, the Tathagata, with true wisdom, measures the extent of all dharmas. What is called true wisdom? It is knowing that dharmas originally do not exist, yet they arise, and having arisen, they disperse. They arise without a master, and they disperse without a master. Whether arising or dispersing, they follow the conditions. There is not a single dharma here that is moving, returning, or following. Therefore, it is said that the Tathagata speaks the subtle dharma to cut off all wrong paths. All sentient beings cannot awaken to the dharma of cutting off wrong paths. The Tathagata, out of great compassion, arises for them, saying, 'I shall reveal it so that they may awaken to this dharma of cutting off wrong paths.' Furthermore, Sariputra! The term 'bodhi' is the same as the meaning of 'suchness' (tathata). What is the meaning of 'suchness'? Sariputra! The characteristic of bodhi is the same as all forms (rupa, material phenomena), identical to that true suchness, without retreating and without not reaching everywhere. Feelings (vedana), perceptions (samjna), volitions (samskara), and consciousness (vijnana) are also like this, like that true suchness, without not reaching everywhere. Sariputra! The characteristic of bodhi is the same as that true suchness. The nature of the four great elements (earth, water, fire, wind) is also like this, like that true suchness, without retreating and without not reaching everywhere. The nature of bodhi is the same as that true suchness. The eye realm (eye sense and its object), the form realm (what is seen by the eye), and the eye consciousness realm (consciousness of the eye sense), and so on, up to the mind realm (mind sense), the dharma realm (object of the mind sense), and the mind consciousness realm (consciousness of the mind sense), are also like this. The characteristic of bodhi is merely a provisional designation. All dharmas, such as the aggregates (skandha), realms (dhatu), and bases (ayatana), are also merely provisional designations. Knowing such characteristics is called the meaning of 'suchness'. Furthermore, Sariputra! The Tathagata awakens to all things with true and non-inverted awakening, just as in the past, so it is in the present and future. Why is this so? The past

際無生、后際無趣、中際遠離，如是一切名為如句，如是一句一切亦爾，如是一切一句亦爾，非如性中一性多性而是可得。一切眾生不能覺悟此之如句，如來於彼發起大悲，我當開示令其覺悟如是真如法句故。

「複次舍利子！言菩提者名入於行及入無行。何等名為行及無行？舍利子！發起善法名之為行，一切諸法即不可得名為無行。住不住心名之為行，無相三摩地解脫門名為無行。舍利子！所言行者稱量算數觀察於心，言無行者過稱量等。云何名為過稱量等？以一切處無有諸識作用業故。舍利子！所言行者謂於是處觀察有為，言無行者謂於是處證於無為。愚癡凡夫不能覺悟入行非行，如來於彼發起大悲，我當開示令其覺悟如是入行非行法故。

「複次舍利子！夫菩提者無流無取。云何名為無流無取？舍利子！離四流性故曰無流。何謂為四？離欲流性、離有流性、離無明流性、離見流性。舍利子！離四取性故名無取。何等為四？離欲取性、離有取性、離見取性、離戒取性。舍利子！如是四取皆由無明，而為盲闇愛水隍池之所擁閉，由執我故受蘊界處。如來於中如實了知，我取根本自證清凈，亦令眾生證得清凈。舍利子！如來既證是清凈故，于諸法中無所分別。何以故？舍利子！由此分別起不如理思惟，此

【現代漢語翻譯】現代漢語譯本：

『前際無生，后際無滅，中際遠離』，像這樣的一切都稱為『如句』（指真如的語句）。像這樣的一句也包含一切，像這樣的一切也包含一句，並非在如的自性中存在單一或多種自性，而是可以獲得的。一切眾生都不能覺悟這『如句』，如來對他們發起大悲心，我應當開示，讓他們覺悟這真如法句的緣故。

『再者，舍利子！』，所說的菩提，是指『入於行』和『入于無行』。什麼叫做『行』和『無行』呢？舍利子！發起善法叫做『行』，一切諸法都不可得叫做『無行』。心住或不住叫做『行』，無相三摩地解脫門叫做『無行』。舍利子！所說的『行』是指稱量、算數、觀察於心，所說的『無行』是指超越稱量等。什麼叫做超越稱量等呢？因為在一切處都沒有諸識的作用和業。舍利子！所說的『行』是指觀察有為之處，所說的『無行』是指證得無為之處。愚癡的凡夫不能覺悟入行和非行，如來對他們發起大悲心，我應當開示，讓他們覺悟這入行非行之法的緣故。

『再者，舍利子！』，菩提是無流無取的。什麼叫做無流無取呢？舍利子！遠離四種流性叫做無流。哪四種呢？遠離欲流性、有流性、無明流性、見流性。舍利子！遠離四種取性叫做無取。哪四種呢？遠離欲取性、有取性、見取性、戒取性。舍利子！這四種取都由無明所致，被盲暗的愛水深淵所封閉，由於執著於我而受蘊、界、處的影響。如來在其中如實了知，我取之根本是自證清凈，也讓眾生證得清凈。舍利子！如來既然證得這清凈，在諸法中就沒有分別。為什麼呢？舍利子！因為由此分別會產生不如理的思惟，這 English version:

'The past limit is without arising, the future limit is without ceasing, the middle limit is far removed.' All such is called 'suchness phrase' (referring to the phrase of true suchness). Such a phrase also includes all, and all also includes such a phrase. It is not that in the nature of suchness there exists one nature or multiple natures, but rather it can be attained. All sentient beings are unable to awaken to this 'suchness phrase,' and the Tathagata arouses great compassion for them, I should reveal it so that they may awaken to this true suchness dharma phrase.

'Furthermore, Shariputra!' What is called Bodhi is 'entering into action' and 'entering into non-action.' What is called 'action' and 'non-action'? Shariputra! Arousing good dharmas is called 'action,' and all dharmas being unattainable is called 'non-action.' The mind abiding or not abiding is called 'action,' and the door of liberation of the formless samadhi is called 'non-action.' Shariputra! What is called 'action' refers to measuring, calculating, and observing the mind, and what is called 'non-action' refers to transcending measuring, etc. What is called transcending measuring, etc.? Because in all places there is no function or karma of the various consciousnesses. Shariputra! What is called 'action' refers to observing the conditioned, and what is called 'non-action' refers to realizing the unconditioned. Foolish ordinary beings cannot awaken to entering into action and non-action, and the Tathagata arouses great compassion for them, I should reveal it so that they may awaken to this dharma of entering into action and non-action.

'Furthermore, Shariputra!' Bodhi is without outflow and without grasping. What is called without outflow and without grasping? Shariputra! Being apart from the four outflows is called without outflow. What are the four? Being apart from the outflow of desire, the outflow of existence, the outflow of ignorance, and the outflow of views. Shariputra! Being apart from the four grasps is called without grasping. What are the four? Being apart from the grasp of desire, the grasp of existence, the grasp of views, and the grasp of precepts. Shariputra! These four grasps are all caused by ignorance, and are enclosed by the blind and dark abyss of the water of love, and due to attachment to self, they are influenced by the aggregates, realms, and bases. The Tathagata truly knows this, that the root of grasping at self is self-realized purity, and also enables sentient beings to realize purity. Shariputra! Since the Tathagata has realized this purity, there is no discrimination in all dharmas. Why? Shariputra! Because from this discrimination arises improper thinking, this

【English Translation】 'The past limit is without arising, the future limit is without ceasing, the middle limit is far removed.' All such is called 'suchness phrase' (referring to the phrase of true suchness). Such a phrase also includes all, and all also includes such a phrase. It is not that in the nature of suchness there exists one nature or multiple natures, but rather it can be attained. All sentient beings are unable to awaken to this 'suchness phrase,' and the Tathagata arouses great compassion for them, I should reveal it so that they may awaken to this true suchness dharma phrase. 'Furthermore, Shariputra!' What is called Bodhi is 'entering into action' and 'entering into non-action.' What is called 'action' and 'non-action'? Shariputra! Arousing good dharmas is called 'action,' and all dharmas being unattainable is called 'non-action.' The mind abiding or not abiding is called 'action,' and the door of liberation of the formless samadhi is called 'non-action.' Shariputra! What is called 'action' refers to measuring, calculating, and observing the mind, and what is called 'non-action' refers to transcending measuring, etc. What is called transcending measuring, etc.? Because in all places there is no function or karma of the various consciousnesses. Shariputra! What is called 'action' refers to observing the conditioned, and what is called 'non-action' refers to realizing the unconditioned. Foolish ordinary beings cannot awaken to entering into action and non-action, and the Tathagata arouses great compassion for them, I should reveal it so that they may awaken to this dharma of entering into action and non-action. 'Furthermore, Shariputra!' Bodhi is without outflow and without grasping. What is called without outflow and without grasping? Shariputra! Being apart from the four outflows is called without outflow. What are the four? Being apart from the outflow of desire, the outflow of existence, the outflow of ignorance, and the outflow of views. Shariputra! Being apart from the four grasps is called without grasping. What are the four? Being apart from the grasp of desire, the grasp of existence, the grasp of views, and the grasp of precepts. Shariputra! These four grasps are all caused by ignorance, and are enclosed by the blind and dark abyss of the water of love, and due to attachment to self, they are influenced by the aggregates, realms, and bases. The Tathagata truly knows this, that the root of grasping at self is self-realized purity, and also enables sentient beings to realize purity. Shariputra! Since the Tathagata has realized this purity, there is no discrimination in all dharmas. Why? Shariputra! Because from this discrimination arises improper thinking, this

但如理相應故不起無明，不起無明故不能發起十二有支，若不發起十二有支此即無生，若無生者此即決定，若決定者此即了義，若了義者此即勝義，若勝義者即無人義，無人義者即不可說義，不可說義者即緣起義，諸緣起義者即是法義，諸法義者即如來義。舍利子！若能如是觀緣起者即是觀法，若觀法者即觀如來。如是觀者離真如外無有所觀。此中雲何有所有耶？謂相及緣。如是二法若能觀察無相無緣，即真實觀。如來覺悟如是諸法平等故平等，愚癡凡夫不能覺悟此無流無取性，如來於彼發起大悲，我當開示令其覺悟如是無流無取性故。

「複次舍利子！夫菩提者，其性清凈無垢無執。云何名為清凈無垢及以無執？舍利子！空故清凈，無相故無垢，無愿故無執。又舍利子！無生故清凈、無作故無垢、無取故無執。又舍利子！自性故清凈，遍凈故無垢，光潔故無執。又舍利子！無戲論故清凈，離戲論故無垢，戲論寂靜故無執。又舍利子！真如故清凈，法界故無垢，實際故無執。又舍利子！虛靜故清凈，無礙故無垢，空寂故無執。又舍利子！內遍知故清凈，外不行故無垢，內外不可得故無執。又舍利子！蘊遍知故清凈，界自體故無垢，處損減故無執。又舍利子！過去盡智故清凈，未來無生智故無垢，現在法界住智故

【現代漢語翻譯】現代漢語譯本：

但如果能如理相應，就不會生起無明（avidyā，對真理的無知），不生起無明就不會引發十二有支（dvādaśāṅga pratītyasamutpāda，十二因緣），如果不引發十二有支，這就是無生（anutpāda），如果無生，這就是決定（niścaya），如果決定，這就是了義（nītārtha，究竟的意義），如果了義，這就是勝義（paramārtha，最高的真理），如果勝義，就無人義（nirātman，無我），無人義就是不可說義（anabhilāpya，無法用言語表達的意義），不可說義就是緣起義（pratītyasamutpāda，因緣生起），諸緣起義就是法義（dharma，佛法），諸法義就是如來義（tathāgata，佛）。舍利子（Śāriputra，佛陀的十大弟子之一）！如果能這樣觀察緣起，就是觀察法，如果觀察法，就是觀察如來。這樣觀察，除了真如（tathātā，事物的真實本性）之外，沒有其他可觀察的。這裡怎麼會有所有呢？指的是相（lakṣaṇa，事物的特徵）和緣（pratyaya，因緣）。如果能觀察這兩種法無相無緣，就是真實的觀察。如來覺悟到這些法是平等的，所以是平等。愚癡的凡夫不能覺悟這種無流無取性，如來對他們發起大悲心，我應當開示，讓他們覺悟這種無流無取性。

『再者，舍利子！菩提（bodhi，覺悟）的本性是清凈無垢無執的。什麼叫做清凈無垢和無執呢？舍利子！因為空（śūnyatā，空性）所以清凈，因為無相所以無垢，因為無愿所以無執。又，舍利子！因為無生所以清凈，因為無作所以無垢，因為無取所以無執。又，舍利子！因為自性所以清凈，因為遍凈所以無垢，因為光潔所以無執。又，舍利子！因為無戲論所以清凈，因為離戲論所以無垢，因為戲論寂靜所以無執。又，舍利子！因為真如所以清凈，因為法界（dharmadhātu，法界）所以無垢，因為實際（bhūtakoti，真如的極限）所以無執。又，舍利子！因為虛靜所以清凈，因為無礙所以無垢，因為空寂所以無執。又，舍利子！因為內遍知所以清凈，因為外不行所以無垢，因為內外不可得所以無執。又，舍利子！因為蘊（skandha，五蘊）遍知所以清凈，因為界（dhātu，十八界）自體所以無垢，因為處（āyatana，十二處）損減所以無執。又，舍利子！因為過去盡智所以清凈，因為未來無生智所以無垢，因為現在法界住智所以無執。』現代漢語譯本：

故無執。』

【English Translation】 English version:

But if one is in accordance with the principle, then ignorance (avidyā) does not arise. If ignorance does not arise, then the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda) cannot be initiated. If the twelve links of dependent origination are not initiated, then this is non-arising (anutpāda). If there is non-arising, then this is definite (niścaya). If it is definite, then this is the ultimate meaning (nītārtha). If it is the ultimate meaning, then this is the supreme truth (paramārtha). If it is the supreme truth, then there is no self (nirātman). No self means it is inexpressible (anabhilāpya). Inexpressible means it is dependent origination (pratītyasamutpāda). All dependent origination means it is the Dharma (dharma, the teachings of the Buddha). All Dharma means it is the Tathāgata (tathāgata, the Buddha). Śāriputra! If one can observe dependent origination in this way, then one is observing the Dharma. If one observes the Dharma, then one is observing the Tathāgata. Observing in this way, there is nothing to observe outside of Suchness (tathātā). How can there be anything here? It refers to characteristics (lakṣaṇa) and conditions (pratyaya). If these two dharmas can be observed as without characteristics and without conditions, then this is true observation. The Tathāgata is enlightened to the equality of these dharmas, therefore it is equality. Foolish ordinary beings cannot awaken to this non-flowing and non-grasping nature. The Tathāgata generates great compassion for them. I should reveal it to them, so that they may awaken to this non-flowing and non-grasping nature.

'Furthermore, Śāriputra! The nature of Bodhi (bodhi, enlightenment) is pure, immaculate, and without attachment. What is called pure, immaculate, and without attachment? Śāriputra! Because of emptiness (śūnyatā), it is pure; because of no characteristics, it is immaculate; because of no desire, it is without attachment. Also, Śāriputra! Because of non-arising, it is pure; because of non-action, it is immaculate; because of non-grasping, it is without attachment. Also, Śāriputra! Because of self-nature, it is pure; because of complete purity, it is immaculate; because of radiance, it is without attachment. Also, Śāriputra! Because of no conceptual proliferation, it is pure; because of being free from conceptual proliferation, it is immaculate; because of the quiescence of conceptual proliferation, it is without attachment. Also, Śāriputra! Because of Suchness, it is pure; because of the Dharma realm (dharmadhātu), it is immaculate; because of the limit of reality (bhūtakoti), it is without attachment. Also, Śāriputra! Because of stillness, it is pure; because of unobstructedness, it is immaculate; because of emptiness and stillness, it is without attachment. Also, Śāriputra! Because of inner complete knowledge, it is pure; because of non-action externally, it is immaculate; because of the unattainability of inner and outer, it is without attachment. Also, Śāriputra! Because of complete knowledge of the aggregates (skandha), it is pure; because of the self-nature of the realms (dhātu), it is immaculate; because of the reduction of the sense bases (āyatana), it is without attachment. Also, Śāriputra! Because of the knowledge of the exhaustion of the past, it is pure; because of the knowledge of the non-arising of the future, it is immaculate; because of the knowledge of the abiding of the present Dharma realm, it is without attachment.' English version:

Therefore, it is without attachment.'

無執。舍利子！如是清凈無垢無執之性同趣一句，言一句者謂寂靜句。諸寂靜者即極寂靜，極寂靜者即遍寂靜，遍寂靜者名大牟尼。舍利子！猶如太虛菩提亦爾，如菩提性諸法亦爾，如諸法性真實亦爾，如真實性國土亦爾，如國土性涅槃亦爾，故說涅槃諸法平等亦名究竟。無邊際相故無有對治，離對治相故如是諸法本來清凈無垢無執。舍利子！如來於是色無色等一切諸法，如實覺悟觀有情性，遊戲清凈無垢無執，發起大悲，我今定當開示令其覺悟如是清凈無垢無執法故。

「複次舍利子！如是如來不可思議大悲，不由功用任運常轉，流佈遍滿十方世界無有障礙。舍利子！如來大悲不可思議無邊無際猶如虛空，若有欲求如來大悲邊際者，不異有人求于空際。舍利子！是諸菩薩摩訶薩聞如來不思議大悲同虛空已，信受諦奉清凈無疑，乃至發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「諸佛證菩提，　　無根無所住，　如佛所證已，　　為諸眾生說。　諸佛證菩提，　　寂靜極寂靜，　觀眼等內空，　　色等外空性。　有情不覺悟，　　寂靜極寂靜，　如來知句義，　　于彼起大悲。　菩提性光潔，　　清凈等虛空，　是眾生不了，　　于彼起大悲。　諸佛證菩提，　　無去來取捨，

【現代漢語翻譯】現代漢語譯本：無執著。舍利子（佛陀的十大弟子之一）！這種清凈無垢、無執著的本性，歸結起來就是一句話，所謂的一句話指的是寂靜之句。所謂的寂靜，就是極度的寂靜；極度的寂靜，就是普遍的寂靜；普遍的寂靜，就叫做大牟尼（偉大的聖人）。舍利子！就像虛空一樣，菩提（覺悟）也是如此；像菩提的本性一樣，諸法（一切事物）也是如此；像諸法的本性一樣，真實也是如此；像真實的本性一樣，國土也是如此；像國土的本性一樣，涅槃（解脫）也是如此。所以說涅槃與諸法平等，也叫做究竟。因為沒有邊際的相，所以沒有對治；因為遠離對治的相，所以這些法本來就是清凈無垢、無執著的。舍利子！如來（佛陀）對於色（物質）、無色（非物質）等一切諸法，如實地覺悟，觀察有情（眾生）的本性，以清凈無垢、無執著的狀態遊戲其中，發起大悲心，我今必定要開示，令他們覺悟這種清凈無垢、無執著的法。

再者，舍利子！如來這種不可思議的大悲心，不是通過功用而產生的，而是自然而然地運轉，流佈遍滿十方世界，沒有任何障礙。舍利子！如來的大悲心不可思議，無邊無際，就像虛空一樣。如果有人想要尋求如來大悲的邊際，就如同有人想要尋求虛空的邊際一樣。舍利子！這些菩薩摩訶薩（偉大的菩薩）聽聞如來不可思議的大悲心如同虛空一般，便信受奉行，清凈無疑，甚至生起稀奇的想法。

這時，世尊（佛陀）爲了重申這個道理，而說了偈頌：

諸佛證得菩提，沒有根基，也沒有住所；像佛所證悟的那樣，為眾生宣說。諸佛證得菩提，是寂靜，是極度的寂靜；觀察眼等內在的空性，以及色等外在的空性。有情眾生不覺悟，這種寂靜，這種極度的寂靜；如來知道其中的含義，對他們生起大悲心。菩提的本性光明潔凈，清凈得如同虛空；是眾生不瞭解，對他們生起大悲心。諸佛證得菩提，沒有去來，沒有取捨；

【English Translation】 English version: Without attachment. Shariputra (one of the Buddha's ten great disciples)! Such a nature of purity, without defilement, and without attachment, converges into one phrase, and that one phrase refers to the phrase of tranquility. What is called tranquility is the utmost tranquility; the utmost tranquility is the all-encompassing tranquility; the all-encompassing tranquility is called the Great Sage (Muni). Shariputra! Just like the great void, so is Bodhi (enlightenment); like the nature of Bodhi, so are all Dharmas (all things); like the nature of all Dharmas, so is reality; like the nature of reality, so is the land; like the nature of the land, so is Nirvana (liberation). Therefore, it is said that Nirvana and all Dharmas are equal, and this is also called ultimate. Because there is no boundary, there is no remedy; because it is free from the aspect of remedy, these Dharmas are originally pure, without defilement, and without attachment. Shariputra! The Tathagata (Buddha), regarding all Dharmas such as form (material) and formlessness (immaterial), truly awakens, observes the nature of sentient beings, plays within it with purity, without defilement, and without attachment, and generates great compassion. I will now definitely reveal and cause them to awaken to this Dharma of purity, without defilement, and without attachment.

Furthermore, Shariputra! Such inconceivable great compassion of the Tathagata does not arise from effort, but naturally and constantly flows, spreading throughout the ten directions without any obstruction. Shariputra! The great compassion of the Tathagata is inconceivable, boundless, and like the void. If someone seeks the boundary of the Tathagata's great compassion, it is no different from someone seeking the boundary of the void. Shariputra! These Bodhisattva Mahasattvas (great Bodhisattvas), upon hearing that the Tathagata's inconceivable great compassion is like the void, believe and accept it with pure faith and without doubt, and even generate a sense of wonder.

At that time, the World Honored One (Buddha), wishing to reiterate this meaning, spoke in verses:

The Buddhas attain Bodhi, without root, without dwelling; As the Buddhas have attained, they preach to all beings. The Buddhas attain Bodhi, it is tranquility, it is utmost tranquility; Observe the inner emptiness of the eyes, and the outer emptiness of form. Sentient beings do not awaken to this tranquility, this utmost tranquility; The Tathagata knows the meaning, and generates great compassion for them. The nature of Bodhi is bright and pure, as pure as the void; It is because sentient beings do not understand, that great compassion arises for them. The Buddhas attain Bodhi, without coming and going, without taking and discarding;

是眾生不了，　　于彼起大悲。　諸佛證菩提，　　無相無境界，　眾聖之所行，　　非愚夫所履。　諸凡夫不知，　　雖知不明達，　如來於彼類，　　興起于大悲。　無為之自性，　　無生亦無滅，　于彼亦無住，　　三輪長解脫。　愚夫不能覺，　　諸有為自性，　于彼起大悲，　　開如是理趣。　菩提非身證，　　亦不由心證，　身自性無知，　　心如幻事等。　愚夫不能覺，　　身心自體性，　于彼起大悲，　　開如是妙理。　諸佛自然證，　　廣大勝菩提，　安坐樹王下，　　觀察含靈性。　登上生死輪，　　循環種種趣，　如來見彼已，　　興猛厲大悲。　憍慢之所壞，　　見網恒纏裹，　于苦生樂想，　　無常起常想。　計凈我眾生，　　命者見所壞，　如來觀彼已，　　興猛厲大悲。　一切眾生性，　　覆障于癡膜，　無有慧光明，　　如重云掩日。　如來見彼已，　　興猛厲大悲，　以無垢智光，　　當爲彼明照。　既入諸惡趣，　　常迷失正道，　或墮地獄趣，　　畜生鬼趣中。　過去佛已知，　　導開前正路，　今佛見彼已，　　興猛厲大悲。　佛知一切法，　　真如及實性，　清凈等虛空，　　證成真解脫。　諸眾生

【現代漢語翻譯】現代漢語譯本眾生因為不瞭解真理，佛陀對他們生起大悲心。諸佛證得菩提（覺悟），那是無相無境界的，是聖者所行之道，不是愚昧之人所能理解的。凡夫俗子不明白這些道理，即使知道也不通達，如來對這類眾生，生起大悲心。無為的自性，不生也不滅，在那裡也沒有停留，三輪（施者、受者、施物）都得到解脫。愚昧之人不能覺悟，諸有為法的自性，佛陀對他們生起大悲心，開示這樣的真理。菩提不是通過身體證得，也不是通過心證得，身體的自性是無知的，心就像幻象一樣。愚昧之人不能覺悟，身心的自性，佛陀對他們生起大悲心，開示這樣的微妙真理。諸佛自然證得，廣大殊勝的菩提，安坐在菩提樹下，觀察眾生的本性。眾生登上生死輪迴，在各種道趣中循環，如來見到他們這樣，生起猛烈的大悲心。被驕慢所毀壞，被見網所纏繞，在痛苦中產生快樂的想法，在無常中產生常有的想法。執著于清凈、我、眾生，被命者的見解所迷惑，如來觀察到他們這樣，生起猛烈的大悲心。一切眾生的本性，被愚癡的薄膜所覆蓋，沒有智慧的光明，就像濃雲遮蔽了太陽。如來見到他們這樣，生起猛烈的大悲心，用無垢的智慧之光，為他們照亮道路。他們進入各種惡道，常常迷失正道，或者墮入地獄道，或者墮入畜生道、餓鬼道中。過去的佛陀已經知道，引導他們開闢了正道，現在的佛陀見到他們這樣，生起猛烈的大悲心。佛陀知道一切法，真如和實性，清凈如同虛空，證成真正的解脫。眾生啊

【English Translation】 English version Because sentient beings do not understand, the Buddha arises great compassion for them. The Buddhas attain Bodhi (enlightenment), which is without form and without realm, It is the path walked by the saints, not understood by the foolish. Ordinary people do not understand these principles, even if they know, they do not comprehend, The Tathagata arises great compassion for these beings. The nature of non-action, neither arises nor ceases, There is no dwelling there, the three wheels (giver, receiver, and gift) are all liberated. The foolish cannot awaken to the nature of all conditioned things, The Buddha arises great compassion for them, revealing such truth. Bodhi is not attained through the body, nor is it attained through the mind, The nature of the body is ignorant, the mind is like an illusion. The foolish cannot awaken to the nature of body and mind, The Buddha arises great compassion for them, revealing such subtle truth. The Buddhas naturally attain, the vast and supreme Bodhi, Sitting peacefully under the Bodhi tree, observing the nature of sentient beings. Sentient beings ascend the cycle of birth and death, circulating in various realms, When the Tathagata sees them like this, he arises fierce great compassion. Destroyed by arrogance, constantly entangled in the net of views, They generate the idea of pleasure in suffering, and the idea of permanence in impermanence. They cling to purity, self, and sentient beings, deluded by the views of the life-taker, When the Tathagata observes them like this, he arises fierce great compassion. The nature of all sentient beings is covered by a film of ignorance, There is no light of wisdom, like heavy clouds covering the sun. When the Tathagata sees them like this, he arises fierce great compassion, With the light of immaculate wisdom, he will illuminate the path for them. They enter various evil realms, often losing the right path, Or they fall into the hell realm, or into the animal or hungry ghost realms. The Buddhas of the past already knew, guiding them to open the right path, The present Buddha, seeing them like this, arises fierce great compassion. The Buddha knows all dharmas, suchness and true nature, Pure like the void, realizing true liberation. Sentient beings

不知，　　如是凈妙法，　如來見彼已，　　興猛厲大悲。

「如是舍利子！是名如來不思議大悲。諸菩薩摩訶薩聞是不可思議大悲已，信受諦奉清凈無疑，倍復踴躍深生歡喜發希奇想。」

大寶積經卷第三十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之六如來不思議性品第四之四

爾時佛告舍利子：「云何菩薩摩訶薩于如來不思議不共佛法，信受諦奉清凈無疑，乃至發希奇想？舍利子！如來成就十八不共佛法，由成就故，如來、應、正等覺于大眾中正師子吼，自稱我處大仙尊位轉大梵輪，一切世間沙門婆羅門、諸天魔梵不能如法而轉。舍利子！何等名為十八不共佛法？舍利子！所謂如來處世無諸誤失，以無失故名為如來。何等名為無有誤失？舍利子！如來身業無有誤失，以無失故，一切世間若愚若智，不能立如法論，謂如來身有誤失者。何以故？佛薄伽梵身業畢竟無誤失故。舍利子！諸佛如來游步世間，直視於前、轉身回顧、若屈若伸，服僧伽胝、攝持衣缽，進止往來行住坐臥，如來於中無失威儀端嚴庠序。舍利子！如來若往城邑若旋返時，雙足蹈空而千輻輪現於地際，悅意妙香缽特摩花自然踴出承

【現代漢語翻譯】現代漢語譯本不知，如此清凈微妙的法，如來見到他們之後，生起猛烈的大悲心。『舍利子！這就是如來不可思議的大悲。諸位菩薩摩訶薩聽到這不可思議的大悲之後，信受奉行，清凈無疑，更加踴躍，深生歡喜，生起稀奇的想法。』

《大寶積經》卷第三十九大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第四十

大唐三藏法師玄奘奉詔譯菩薩藏會第十二之六如來不思議性品第四之四

這時，佛告訴舍利子：『菩薩摩訶薩如何對如來不可思議、不共的佛法，信受奉行，清凈無疑，乃至生起稀奇的想法呢？舍利子！如來成就十八不共佛法，由於成就這些，如來、應、正等覺在大眾中發出正獅子吼，自稱我處於大仙尊位，轉大法輪，一切世間的沙門（出家修行者）婆羅門（祭司）、諸天魔梵都不能如法轉動。舍利子！什麼叫做十八不共佛法呢？舍利子！所謂如來處世沒有過失，因為沒有過失所以稱為如來。什麼叫做沒有過失呢？舍利子！如來的身業沒有過失，因為沒有過失，一切世間無論是愚笨還是聰明的人，都不能提出如法的論點，說如來的身體有錯誤。為什麼呢？因為佛薄伽梵（世尊）的身業畢竟沒有過失。舍利子！諸佛如來在世間行走，直視前方、轉身回顧、彎曲或伸展身體，穿僧伽胝（袈裟）、拿著衣缽，進退往來，行走、站立、坐臥，如來在這些行為中沒有失誤，威儀端莊，有條不紊。舍利子！如來如果前往城邑或返回時，雙腳踏空，在地面上顯現千輻輪，令人愉悅的妙香缽特摩花（蓮花）自然涌出承托。』

【English Translation】 English version Not knowing, such pure and wonderful Dharma, the Tathagata, having seen them, aroused fierce great compassion. 'Shariputra! This is called the Tathagata's inconceivable great compassion. When the Bodhisattva Mahasattvas hear of this inconceivable great compassion, they believe, accept, and practice it with pure and unwavering faith, and they become even more joyful, deeply delighted, and give rise to wondrous thoughts.'

The Great Treasure Trove Sutra, Volume 39 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 40

Translated by Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Edict, Chapter 12, Section 6 of the Bodhisattva Treasury Assembly, Chapter 4, Section 4 on the Inconceivable Nature of the Tathagata

At that time, the Buddha said to Shariputra: 'How do Bodhisattva Mahasattvas believe, accept, and practice the Tathagata's inconceivable and unique Buddha-Dharma with pure and unwavering faith, even to the point of giving rise to wondrous thoughts? Shariputra! The Tathagata has accomplished the eighteen unique Buddha-Dharmas. Because of this accomplishment, the Tathagata, the Arhat, the Samyak-sambuddha, roars the true lion's roar in the assembly, proclaiming, "I am in the position of the Great Sage, turning the great Dharma wheel," which all the Shramanas (ascetics), Brahmins (priests), gods, demons, and Brahmas of the world cannot turn according to the Dharma. Shariputra! What are the eighteen unique Buddha-Dharmas? Shariputra! It is said that the Tathagata has no faults in the world. Because there are no faults, he is called the Tathagata. What is meant by having no faults? Shariputra! The Tathagata's bodily actions have no faults. Because there are no faults, all beings in the world, whether foolish or wise, cannot establish a valid argument saying that the Tathagata's body has faults. Why is this so? Because the Bhagavan Buddha's (World Honored One) bodily actions are ultimately without fault. Shariputra! When the Buddhas and Tathagatas walk in the world, looking straight ahead, turning around, bending or stretching, wearing the sanghati (robe), holding the alms bowl, advancing and retreating, walking, standing, sitting, and lying down, the Tathagata has no errors in these actions, his demeanor is dignified, and he is orderly. Shariputra! When the Tathagata goes to a city or returns, his two feet step into the air, and thousand-spoked wheels appear on the ground, and delightful, fragrant padma (lotus) flowers naturally spring up to support him.'

如來足。若畜生趣一切有情為如來足之所觸者，極滿七夜受諸快樂，命終之後往生善趣樂世界中。舍利子！如來被服不著其身如四指量，吠嵐婆風不能披動。舍利子！如來身光極照無間，觸彼眾生令興樂受。舍利子！如是一切身無過相，故說如來身無誤失。如自所證身無誤失，亦為眾生說如斯法，令其永斷身業誤失。舍利子！如來語業無有誤失，以無失故，一切世間若愚若智，不能如法伺求如來語業誤失。何以故？舍利子！如來為迦羅時語者，如來為實語者、為諦語者、為三摩耶時語者、為如語而作者、為善訓釋詞語者、為令眾生歡悅語者、為無重述語者、為文義莊嚴語者、為隨發一音皆令信解歡悅語者。舍利子！如是一切語無過相，故說如來語業無失。如自所證語無誤失，亦為眾生說如是法，令其永斷語業誤失。舍利子！如來之心無有誤失，以無失故，一切世間若愚若智，不能如法伺候如來心業誤失。何以故？舍利子！如來不捨甚深定法，而能發起作諸佛事不役神慮，於一切法無礙智見任運而轉，故說如來心無誤失。如自所證心無失故，亦為眾生說如斯法，令其永斷心業誤失。舍利子！如是身語心業無有失故，是名如來第一諸業無有誤失不共佛法。

「複次舍利子！云何如來所發言音無有卒暴？舍利子！如來

【現代漢語翻譯】現代漢語譯本如來足。如果畜生道的一切有情眾生被如來的足所觸碰，他們會在七個夜晚里享受各種快樂，死後往生到善趣的快樂世界中。舍利子（佛陀的十大弟子之一，以智慧著稱）！如來所穿的衣服，即使只有四指寬，也無法被吠嵐婆風（一種強風）吹動。舍利子！如來身上的光芒照耀無間，觸碰到那些眾生，使他們產生快樂的感受。舍利子！像這樣，如來的一切身體都沒有過失，所以說如來的身體沒有錯誤。如來自己所證悟的身體沒有錯誤，也為眾生宣說這樣的法，使他們永遠斷除身體行為的錯誤。舍利子！如來的語言行為沒有錯誤，因為沒有錯誤，所以世間的一切人，無論是愚笨還是聰明，都不能依法找到如來語言行為的錯誤。為什麼呢？舍利子！如來是適時而語者，是說真實話者，是說真理者，是說符合約定俗成的話者，是說了就做者，是善於解釋詞語者，是使眾生歡喜而語者，是不重複說話者，是文辭和意義都莊嚴者，是隨口說出一句話都能使人信解歡喜者。舍利子！像這樣，如來的一切語言都沒有過失，所以說如來的語言行為沒有錯誤。如來自己所證悟的語言沒有錯誤，也為眾生宣說這樣的法，使他們永遠斷除語言行為的錯誤。舍利子！如來的心意沒有錯誤，因為沒有錯誤，所以世間的一切人，無論是愚笨還是聰明，都不能依法找到如來心意行為的錯誤。為什麼呢？舍利子！如來不捨棄甚深的禪定，卻能發起和做各種佛事，不需費心思考，對於一切法都能以無礙的智慧見解自然運轉，所以說如來的心意沒有錯誤。如來自己所證悟的心意沒有錯誤，也為眾生宣說這樣的法，使他們永遠斷除心意行為的錯誤。舍利子！像這樣，如來的身語意行為都沒有錯誤，這就是如來第一的諸業沒有錯誤，是不與其他佛法相同的佛法。「再者，舍利子！什麼是如來所發出的言語沒有倉促和暴躁呢？舍利子！如來

【English Translation】 English version The Tathagata's (another name for Buddha) feet. If all sentient beings in the animal realm are touched by the Tathagata's feet, they will experience various pleasures for seven nights, and after death, they will be reborn in a happy world of good realms. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! The Tathagata's robes, even if they are only four fingers wide, cannot be moved by the Vairambha wind (a strong wind). Shariputra! The light from the Tathagata's body shines without obstruction, touching those beings and causing them to experience joy. Shariputra! Like this, the Tathagata's entire body has no faults, therefore it is said that the Tathagata's body has no errors. The Tathagata himself has realized that his body has no errors, and also proclaims this Dharma to sentient beings, enabling them to forever eliminate the errors of bodily actions. Shariputra! The Tathagata's verbal actions have no errors, because there are no errors, so all people in the world, whether foolish or wise, cannot find errors in the Tathagata's verbal actions according to the Dharma. Why is that? Shariputra! The Tathagata speaks at the right time, speaks truthfully, speaks the truth, speaks in accordance with conventions, does what he says, is skilled in explaining words, speaks to make sentient beings happy, does not repeat himself, is eloquent and meaningful, and every word he speaks makes people believe, understand, and rejoice. Shariputra! Like this, all of the Tathagata's words have no faults, therefore it is said that the Tathagata's verbal actions have no errors. The Tathagata himself has realized that his words have no errors, and also proclaims this Dharma to sentient beings, enabling them to forever eliminate the errors of verbal actions. Shariputra! The Tathagata's mind has no errors, because there are no errors, so all people in the world, whether foolish or wise, cannot find errors in the Tathagata's mental actions according to the Dharma. Why is that? Shariputra! The Tathagata does not abandon profound meditation, yet can initiate and perform various Buddha activities without mental effort, and with unobstructed wisdom and insight, he naturally operates in all Dharmas, therefore it is said that the Tathagata's mind has no errors. The Tathagata himself has realized that his mind has no errors, and also proclaims this Dharma to sentient beings, enabling them to forever eliminate the errors of mental actions. Shariputra! Like this, the Tathagata's bodily, verbal, and mental actions have no errors, and this is called the Tathagata's first set of actions without errors, which is a unique Dharma not shared with other Buddhas. 「Furthermore, Shariputra! How is it that the Tathagata's speech is without haste or agitation? Shariputra! The Tathagata

以無卒暴發言音故，一切世間若魔若魔眷屬及余天子諸外道等，不能伺候如來便者。何以故？舍利子！如來言音本無卒暴、無隨卒暴。何以故？久已永離諸愛恚故，一切眾生雖加尊敬而心不高，雖加輕侮而心不戚。又舍利子！如來無有所作過時及不究竟，非由此事而起追悔，及隨前事起卒暴音。又舍利子！如來無有與世諍訟，是故如來無卒暴音。如來常止無諍深定無我所執，亦無有取遠離諸縛，是故如來無卒暴音。舍利子！如是無量音無卒暴，如來於中悉皆證入。如佛所證音無卒暴，亦為眾生說如斯法，令其永斷諸卒暴故。舍利子！是名如來第二言無卒暴不共佛法。

「複次舍利子！云何如來念無忘失？舍利子！如來正念無忘失故，不於一法而生愚亂。何以故？如來住于靜慮解脫三摩地三摩缽底中不癡忘故，觀諸有情心行動轉無掛礙故，如其所應宣說妙法無忘失故，于諸義法訓詞辯才無礙解中無忘失故，于去來今無礙智見如是無量無忘失故。如自所證去來現在無礙智見無有忘失，亦為有情說如斯法，令其證得無忘失念。舍利子！是名如來第三念無忘失不共佛法。

「複次舍利子！云何如來無不定心而可得者？舍利子！如來若行若住、若坐若臥、若食若飲、若語若默，常處深定中無出離。何以故？由如來證

【現代漢語翻譯】現代漢語譯本：因為如來沒有突然爆發的言語，所以世間一切的魔、魔的眷屬以及其他天子和外道等，都不能伺機找到如來的破綻。為什麼呢？舍利子！如來的言語本來就沒有突然爆發，也沒有隨著突然爆發而產生。為什麼呢？因為如來早已永遠斷絕了所有的愛慾和嗔恚，一切眾生即使加以尊敬，他的心也不會高傲；即使加以輕視侮辱，他的心也不會憂愁。又，舍利子！如來所做的事情沒有過時或不究竟的，不會因為這些事而產生後悔，也不會因為之前的事情而突然爆發言語。又，舍利子！如來沒有與世間爭論，所以如來沒有突然爆發的言語。如來常處於無諍的甚深禪定中，沒有我所執著，也沒有任何執取，遠離一切束縛，所以如來沒有突然爆發的言語。舍利子！像這樣無量無邊的言語沒有突然爆發，如來都完全證悟並進入其中。正如佛所證悟的言語沒有突然爆發，也為眾生宣說這樣的法，讓他們永遠斷絕所有突然爆發的言語。舍利子！這稱為如來的第二種言語沒有突然爆發的不共佛法。

又，舍利子！什麼是如來的念無忘失呢？舍利子！如來正念沒有忘失，所以不會對任何一種法產生愚癡和混亂。為什麼呢？因為如來安住于禪定（靜慮）、解脫、三摩地（專注）和三摩缽底（等至）中，不會癡迷和忘失；觀察一切有情的心念、行為和動轉，沒有障礙；根據他們的情況宣說微妙的佛法，沒有忘失；對於各種義理、佛法、訓誡、詞語和辯才的無礙解，沒有忘失；對於過去、現在和未來的無礙智慧和見解，像這樣無量無邊的沒有忘失。正如自己所證悟的過去、現在和未來的無礙智慧和見解沒有忘失，也為有情宣說這樣的法，讓他們證得沒有忘失的念。舍利子！這稱為如來的第三種念無忘失的不共佛法。

又，舍利子！怎麼說如來沒有不定之心呢？舍利子！如來無論是行走、站立、坐著、躺臥、吃飯、喝水、說話還是沉默，都常處於甚深禪定中，沒有出離。為什麼呢？因為如來證悟了

【English Translation】 English version: Because the Tathagata's speech is not abrupt, all beings in the world, whether they are demons, demon's retinue, other gods, or non-Buddhist practitioners, cannot find an opportunity to take advantage of the Tathagata. Why is that? Shariputra! The Tathagata's speech is originally without abruptness, nor does it follow abruptness. Why is that? Because the Tathagata has long since permanently abandoned all desires and hatreds. Even if all beings show respect, his mind will not be arrogant; even if they show contempt and insult, his mind will not be distressed. Furthermore, Shariputra! The Tathagata does not have any actions that are overdue or incomplete, nor does he have any regrets because of these matters, nor does he speak abruptly because of past events. Furthermore, Shariputra! The Tathagata has no disputes with the world, therefore the Tathagata's speech is not abrupt. The Tathagata always abides in deep samadhi (deep meditation) without contention, without attachment to self, without any grasping, and is free from all bonds, therefore the Tathagata's speech is not abrupt. Shariputra! Such immeasurable speech without abruptness, the Tathagata has completely realized and entered into. Just as the Buddha's realized speech is without abruptness, he also speaks such Dharma for sentient beings, so that they may forever cut off all abrupt speech. Shariputra! This is called the Tathagata's second unshared Buddha-dharma of speech without abruptness.

Furthermore, Shariputra! What is the Tathagata's mindfulness without forgetfulness? Shariputra! Because the Tathagata's right mindfulness is without forgetfulness, he does not become foolish or confused about any dharma. Why is that? Because the Tathagata abides in dhyana (meditation), liberation, samadhi (concentration), and samapatti (attainment), without delusion or forgetfulness; he observes the thoughts, actions, and movements of all sentient beings without hindrance; he proclaims the wonderful Dharma according to their circumstances without forgetfulness; he is without forgetfulness in his unobstructed understanding of all meanings, dharmas, instructions, words, and eloquence; he is without forgetfulness in his unobstructed wisdom and vision of the past, present, and future, in such immeasurable ways. Just as his own realized unobstructed wisdom and vision of the past, present, and future are without forgetfulness, he also speaks such Dharma for sentient beings, so that they may attain mindfulness without forgetfulness. Shariputra! This is called the Tathagata's third unshared Buddha-dharma of mindfulness without forgetfulness.

Furthermore, Shariputra! How is it that the Tathagata has no unstable mind? Shariputra! Whether the Tathagata is walking, standing, sitting, lying down, eating, drinking, speaking, or silent, he is always in deep samadhi, without leaving it. Why is that? Because the Tathagata has realized

得甚深三摩地最勝波羅蜜多，成就無障無礙深靜慮故。舍利子！無有眾生處有情類若定不定能觀如來心及心所，唯除如來威力加被而能得知。如自所證常處定心，亦為有情依三摩地說如斯法，令其永斷散亂之心。舍利子！是名如來第四無不定心不共佛法。

「複次舍利子！云何如來無諸異想？何以故？舍利子！由異想故可有安住不平等心。如來心常安住平等故，於一切無諸異想。舍利子！如來於諸佛土無諸異想，以彼佛土如虛空故。如來於諸有情無種種想，由彼有情性無我故。如來於諸佛所無種種想，由彼法性無有差別平等智故。如來於一切法無種種想，由離欲法性平等故。如來於持戒者其心無愛、于犯戒者其心無恚，于有恩所無不酬報、于有怨所情無加害，于所調伏無不平等，于住邪定心不輕慢，于諸法中平等安住，故名如來無種種想。如自所證無異想故，亦為眾生說如斯法，令其永斷種種異想。舍利子！是名如來第五無諸異想不共佛法。

「複次舍利子！云何如來無簡擇舍。何以故？舍利子！如來已修聖道而證此舍，非未修道而有證故。如來已修於心、已修于戒、已修于慧而證此舍，非所未修而有證故。舍利子！如來舍者隨智慧行不隨癡行，如來舍者是出世間不墮世間，如來舍者是聖是出離非為不聖

【現代漢語翻譯】現代漢語譯本：獲得甚深的三摩地（Samadhi，禪定）最殊勝的波羅蜜多（Paramita，到彼岸），成就無障礙、無阻礙的深沉禪定。舍利子（Sariputra，佛陀的十大弟子之一）！沒有眾生，無論是有情還是無情，能夠觀察如來的心及其心所（Citta and Cetasika，心和心所），除非得到如來的威力加持才能得知。如來以自己所證悟的常住禪定之心，也為有情眾生依據三摩地宣說此法，使他們永遠斷除散亂之心。舍利子！這稱為如來的第四種無不定心不共佛法。再者，舍利子！什麼是如來沒有各種不同的想法？為什麼呢？舍利子！因為有不同的想法，就可能安住于不平等的心。如來的心常安住于平等，所以對一切事物沒有各種不同的想法。舍利子！如來對於各個佛土沒有不同的想法，因為那些佛土如同虛空一樣。如來對於各個有情眾生沒有各種不同的想法，因為那些有情眾生的本性是無我的。如來對於諸佛沒有各種不同的想法，因為諸法的本性是無有差別的平等智慧。如來對於一切法沒有各種不同的想法，因為遠離慾望的法性是平等的。如來對於持戒的人心中沒有愛戀，對於犯戒的人心中沒有嗔恨，對於有恩的人沒有不報答，對於有怨的人心中沒有加害，對於所調伏的人沒有不平等，對於安住于邪定的人心中不輕慢，在一切法中平等安住，所以稱為如來沒有各種不同的想法。如來以自己所證悟的無異想，也為眾生宣說此法，使他們永遠斷除各種不同的想法。舍利子！這稱為如來的第五種無各種異想不共佛法。再者，舍利子！什麼是如來沒有簡擇舍（Upeksha，舍）？為什麼呢？舍利子！如來已經修習聖道而證得此舍，不是沒有修道而能證得的。如來已經修習於心、已經修習于戒、已經修習于慧而證得此舍，不是沒有修習而能證得的。舍利子！如來的舍是隨智慧而行，不隨愚癡而行；如來的舍是出世間的，不墮入世間；如來的舍是聖潔的、是出離的，不是不聖潔的。

【English Translation】 English version: Having attained the most excellent Paramita (Perfection) of profound Samadhi (meditative absorption), accomplishing deep and tranquil contemplation without obstruction or hindrance. Sariputra (one of Buddha's ten main disciples)! No sentient being, whether animate or inanimate, can observe the Tathagata's (Buddha's) mind and its mental states (Citta and Cetasika), except through the power and blessing of the Tathagata. The Tathagata, with his own realized and constantly abiding meditative mind, also teaches this Dharma (teachings) based on Samadhi to sentient beings, enabling them to forever cut off their scattered minds. Sariputra! This is called the fourth non-unstable mind of the Tathagata, a unique Dharma not shared with others. Furthermore, Sariputra! What is it that the Tathagata has no diverse thoughts? Why is that? Sariputra! Because of diverse thoughts, one may abide in an unequal mind. The Tathagata's mind always abides in equality, therefore, he has no diverse thoughts towards anything. Sariputra! The Tathagata has no diverse thoughts towards the Buddha lands, because those Buddha lands are like empty space. The Tathagata has no diverse thoughts towards sentient beings, because the nature of those sentient beings is without self. The Tathagata has no diverse thoughts towards the Buddhas, because the nature of Dharma is equal wisdom without difference. The Tathagata has no diverse thoughts towards all Dharmas, because the nature of Dharma, which is free from desire, is equal. The Tathagata has no attachment in his heart towards those who uphold precepts, no hatred in his heart towards those who break precepts, no failure to repay kindness to those who have been kind, no intention to harm those who have been hostile, no inequality towards those who have been tamed, no contempt in his heart towards those who abide in wrong views, and abides equally in all Dharmas. Therefore, it is said that the Tathagata has no diverse thoughts. The Tathagata, with his own realized non-diverse thoughts, also teaches this Dharma to sentient beings, enabling them to forever cut off all kinds of diverse thoughts. Sariputra! This is called the fifth non-diverse thoughts of the Tathagata, a unique Dharma not shared with others. Furthermore, Sariputra! What is it that the Tathagata has no selective equanimity (Upeksha)? Why is that? Sariputra! The Tathagata has cultivated the Noble Path and attained this equanimity, not having attained it without cultivation. The Tathagata has cultivated the mind, cultivated precepts, and cultivated wisdom, and thus attained this equanimity, not having attained it without cultivation. Sariputra! The Tathagata's equanimity follows wisdom, not ignorance; the Tathagata's equanimity is transcendent, not worldly; the Tathagata's equanimity is noble and liberating, not ignoble.

非不出離，如來舍者能轉梵輪悲愍眾生常不捨離，如來舍者任運成就不隨對治故。舍利子！如來舍者無高不高亦無下劣，得住不動遠離二邊，超過一切思量簡擇。觀待於時亦不過時，無動無思、無有分別、無異分別、無修無損、無有憍逸、無有示現，真性如性、不虛妄性、非不如性，如是無量。舍利子！如來如是大舍成就，為諸眾生舍圓滿故說如斯法。舍利子！是名如來第六無簡擇舍不共佛法。

「複次舍利子！云何如來志欲無有退減？舍利子！何等志欲而無退減？所謂如來善法志欲。復有何義名為志欲？舍利子！如來大慈志欲無減、如來大悲志欲無減、如來說法志欲無減、調伏眾生志欲無減、成熟眾生志欲無減、興于遠離志欲無減、教導菩薩志欲無減、紹三寶種令不斷絕志欲無減。一切如來不隨欲行，如來志欲智為前導。如自所證志欲無減，亦為眾生說如斯法，令彼證得圓滿無上一切智智之志欲故。舍利子！是名如來第七志欲無減不共佛法。

「複次舍利子！云何如來正勤無有退減？舍利子！何等正勤而不退減？所謂不捨所化眾生正勤、于聽法眾不懷擯遣正勤。以如是等無有退沒故，說如來正勤無減。舍利子！假使如來值遇如是樂聞法眾堪任法器，若能聽法經劫無倦，如來亦隨經劫不起于座、不緣食飲

【現代漢語翻譯】現代漢語譯本：並非不捨棄，如來所捨棄的是能夠轉動梵輪（指佛陀的教法）並以慈悲心憐憫眾生，永不捨離。如來所捨棄的是自然而然成就，不依賴於對治（指通過修行來克服煩惱）。舍利子（佛陀的弟子）！如來所捨棄的沒有高低之分，也沒有優劣之別，安住于不動搖的狀態，遠離兩種極端，超越一切思量和選擇。看待時機也不會錯過時機，沒有動搖，沒有思慮，沒有分別，沒有不同的分別，沒有修行也沒有損減，沒有驕傲自滿，也沒有刻意示現，真如本性，不虛妄的本性，不是不真實的本性，像這樣是無量的。舍利子！如來成就了這樣的大舍，爲了讓眾生捨棄圓滿，所以宣說這樣的法。舍利子！這被稱為如來的第六種無簡擇舍的不共佛法。現代漢語譯本：『再者，舍利子！什麼是如來的志向和慾望沒有退減？舍利子！什麼樣的志向和慾望沒有退減？就是如來對善法的志向和慾望。還有什麼意義稱為志向和慾望？舍利子！如來的大慈悲的志向和慾望沒有減少，如來的大悲心的志向和慾望沒有減少，如來說法的志向和慾望沒有減少，調伏眾生的志向和慾望沒有減少，成熟眾生的志向和慾望沒有減少，興起遠離的志向和慾望沒有減少，教導菩薩的志向和慾望沒有減少，使三寶（佛、法、僧）的種子不中斷的志向和慾望沒有減少。一切如來不隨慾望而行，如來的志向和慾望以智慧為引導。如同自己所證悟的，志向和慾望沒有減少，也為眾生宣說這樣的法，使他們證得圓滿無上一切智智的志向和慾望。舍利子！這被稱為如來的第七種志向和慾望沒有減少的不共佛法。現代漢語譯本：『再者，舍利子！什麼是如來的精進沒有退減？舍利子！什麼樣的精進沒有退減？就是不捨棄所要教化的眾生的精進，對於聽法的眾生不懷擯棄的精進。因為像這樣沒有退沒，所以說如來的精進沒有減少。舍利子！假設如來遇到這樣樂於聽法的眾生，堪能成為法器，如果能夠聽法經歷無數劫而不疲倦，如來也會隨之經歷無數劫而不離開座位，不考慮飲食。』

【English Translation】 English version: It is not that the Tathagata does not relinquish; what the Tathagata relinquishes is the ability to turn the Brahma wheel (referring to the Buddha's teachings) and to have compassion for sentient beings, never abandoning them. What the Tathagata relinquishes is naturally accomplished, not relying on antidotes (referring to overcoming afflictions through practice). Shariputra (a disciple of the Buddha)! What the Tathagata relinquishes has no high or low, nor any superior or inferior, abiding in an unmoving state, far from two extremes, surpassing all thought and selection. Looking at the timing, it will not miss the timing, without movement, without thought, without discrimination, without different discriminations, without cultivation or diminution, without arrogance, and without deliberate manifestation, the true nature as nature, the non-false nature, not the unreal nature, like this is immeasurable. Shariputra! The Tathagata has accomplished such great relinquishment, and in order to make sentient beings' relinquishment complete, he speaks such Dharma. Shariputra! This is called the Tathagata's sixth non-discriminating relinquishment, the unique Dharma of the Buddha. English version: 'Furthermore, Shariputra! What is the Tathagata's aspiration and desire without diminution? Shariputra! What kind of aspiration and desire does not diminish? It is the Tathagata's aspiration and desire for good Dharma. What other meaning is called aspiration and desire? Shariputra! The Tathagata's aspiration and desire for great compassion does not diminish, the Tathagata's aspiration and desire for great pity does not diminish, the Tathagata's aspiration and desire to preach the Dharma does not diminish, the aspiration and desire to tame sentient beings does not diminish, the aspiration and desire to mature sentient beings does not diminish, the aspiration and desire to arise from detachment does not diminish, the aspiration and desire to teach Bodhisattvas does not diminish, the aspiration and desire to make the seeds of the Three Jewels (Buddha, Dharma, Sangha) not be interrupted does not diminish. All Tathagatas do not act according to desire, the Tathagata's aspiration and desire are guided by wisdom. Just as what he has realized himself, the aspiration and desire do not diminish, and he also speaks such Dharma for sentient beings, so that they may realize the aspiration and desire for complete, unsurpassed all-knowing wisdom. Shariputra! This is called the Tathagata's seventh aspiration and desire without diminution, the unique Dharma of the Buddha.' English version: 'Furthermore, Shariputra! What is the Tathagata's diligence without diminution? Shariputra! What kind of diligence does not diminish? It is the diligence of not abandoning the sentient beings to be taught, the diligence of not rejecting the sentient beings who listen to the Dharma. Because there is no diminution in this way, it is said that the Tathagata's diligence does not diminish. Shariputra! Suppose the Tathagata encounters such sentient beings who are happy to listen to the Dharma and are capable of becoming vessels of the Dharma, if they can listen to the Dharma for countless eons without fatigue, the Tathagata will also follow them for countless eons without leaving his seat, without considering food and drink.'

相續說法中無暫廢。又舍利子！如來為眾生故，假使過於殑伽沙等諸佛世界唯一眾生是佛化限，爾時如來躬往其所為說法要，令其悟入正勤無厭。舍利子！如來身無疲倦及以語心亦無疲倦。何以故？如來身語及心常安息故。舍利子！如來長劫發起精進、讚歎精進，為諸眾生說如是法，令彼勤修是精進故證聖解脫。舍利子！是名如來第八正勤無減不共佛法。

「複次舍利子！云何如來於一切一法及一切種、一切念無有退減？何以故？由諸如來念無退故。舍利子！如來證得阿耨多羅三藐三菩提，無間觀察一切眾生去來諸心相續知已，如來於中畢竟了知無有忘念。又如實知眾生行已，如來於中無復役智，而如來念曾無退減。又舍利子！如來安立三聚眾生諸根悟入意解趣行，審觀察已更不憶念，無重思惟不復觀察，常為眾生宣說妙法無有斷絕。何以故？由如來念無退減故。如自所證無退減念，亦為眾生說如斯法，令其永斷諸念退減。舍利子！是名如來第九念無退減不共佛法。

「複次舍利子！云何佛三摩地無有退減？舍利子！佛三摩地與一切法其性平等無非平等。何以故？由一切一法及一切種法無有不平等性故。舍利子！何因緣故佛三摩地復無退減？舍利子！以真如平等故即三摩地平等，以三摩地平等故即如來平

【現代漢語翻譯】現代漢語譯本：

說法相續不斷，沒有暫時停止的時候。還有，舍利子！爲了眾生的緣故，假設在如同恒河沙數那樣多的佛世界中，只有一個眾生是佛陀教化的對象，那時如來也會親自前往那裡，為他說法要，使他領悟並精進修行，永不厭倦。舍利子！如來的身體不會疲倦，言語和心意也不會疲倦。為什麼呢？因為如來的身、語、意常常處於安息的狀態。舍利子！如來在漫長的時間裡發起精進，讚歎精進，為眾生宣說這樣的法，使他們勤奮修行這種精進，從而證得聖者的解脫。舍利子！這稱為如來的第八種精進不減的、不與其他佛相同的佛法。

再者，舍利子！如來在一切一法和一切種類、一切念頭中，如何沒有退減呢？為什麼呢？因為諸如來的念頭沒有退失的緣故。舍利子！如來證得阿耨多羅三藐三菩提（無上正等正覺），不間斷地觀察一切眾生過去和未來的心念相續，完全瞭解之後，如來對於這些心念不會有任何遺忘。而且，如實地瞭解眾生的行為之後，如來不會再費心去思考，而如來的念頭也從來沒有退減。還有，舍利子！如來安立三類眾生，使他們的根器、領悟、意解和趣向都得以進入修行，仔細觀察之後，不再回憶，不再重複思考，不再觀察，常常為眾生宣說微妙的佛法，沒有間斷。為什麼呢？因為如來的念頭沒有退減的緣故。如來自己所證得的沒有退減的念頭，也為眾生宣說這樣的法，使他們永遠斷除各種念頭的退減。舍利子！這稱為如來的第九種念頭不退減的、不與其他佛相同的佛法。

再者，舍利子！佛陀的三摩地（禪定）如何沒有退減呢？舍利子！佛陀的三摩地與一切法的性質平等，沒有不平等。為什麼呢？因為一切一法和一切種類法都沒有不平等的性質。舍利子！因為什麼緣故佛陀的三摩地沒有退減呢？舍利子！因為真如（事物的真實本性）是平等的，所以三摩地是平等的；因為三摩地是平等的，所以如來是平等的。 English version:

The continuous teaching has no temporary cessation. Furthermore, Shariputra! For the sake of sentient beings, if in Buddha-lands as numerous as the sands of the Ganges River, there were only one sentient being to be taught by the Buddha, then the Tathagata would personally go to that place to teach the essential Dharma, enabling that being to awaken and diligently practice without weariness. Shariputra! The Tathagata's body does not tire, nor do his speech and mind tire. Why is this so? Because the Tathagata's body, speech, and mind are always at rest. Shariputra! The Tathagata initiates diligence over long periods, praises diligence, and speaks such Dharma for sentient beings, enabling them to diligently cultivate this diligence, thereby attaining the liberation of the saints. Shariputra! This is called the Tathagata's eighth unique Buddha-dharma of undiminished diligence.

Furthermore, Shariputra! How does the Tathagata have no diminution in all single dharmas, all kinds, and all thoughts? Why is this so? Because the thoughts of the Tathagatas do not diminish. Shariputra! The Tathagata attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), continuously observing the past and future thoughts of all sentient beings, and after fully understanding them, the Tathagata has no forgetting of these thoughts. Moreover, after truly understanding the actions of sentient beings, the Tathagata does not need to exert his wisdom again, and the Tathagata's thoughts never diminish. Furthermore, Shariputra! The Tathagata establishes three groups of sentient beings, enabling their faculties, understanding, comprehension, and inclinations to enter into practice. After careful observation, he does not recall, does not repeat thinking, does not observe again, and constantly proclaims the wonderful Dharma to sentient beings without interruption. Why is this so? Because the Tathagata's thoughts do not diminish. Just as he has attained undiminished thoughts, he also speaks such Dharma for sentient beings, enabling them to forever cut off the diminution of all thoughts. Shariputra! This is called the Tathagata's ninth unique Buddha-dharma of undiminished thought.

Furthermore, Shariputra! How does the Buddha's Samadhi (meditative concentration) not diminish? Shariputra! The Buddha's Samadhi is equal in nature to all dharmas, without inequality. Why is this so? Because all single dharmas and all kinds of dharmas have no unequal nature. Shariputra! For what reason does the Buddha's Samadhi not diminish? Shariputra! Because the Suchness (the true nature of things) is equal, therefore Samadhi is equal; because Samadhi is equal, therefore the Tathagata is equal.

【English Translation】 The continuous teaching has no temporary cessation. Furthermore, Shariputra! For the sake of sentient beings, if in Buddha-lands as numerous as the sands of the Ganges River, there were only one sentient being to be taught by the Buddha, then the Tathagata would personally go to that place to teach the essential Dharma, enabling that being to awaken and diligently practice without weariness. Shariputra! The Tathagata's body does not tire, nor do his speech and mind tire. Why is this so? Because the Tathagata's body, speech, and mind are always at rest. Shariputra! The Tathagata initiates diligence over long periods, praises diligence, and speaks such Dharma for sentient beings, enabling them to diligently cultivate this diligence, thereby attaining the liberation of the saints. Shariputra! This is called the Tathagata's eighth unique Buddha-dharma of undiminished diligence. Furthermore, Shariputra! How does the Tathagata have no diminution in all single dharmas, all kinds, and all thoughts? Why is this so? Because the thoughts of the Tathagatas do not diminish. Shariputra! The Tathagata attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), continuously observing the past and future thoughts of all sentient beings, and after fully understanding them, the Tathagata has no forgetting of these thoughts. Moreover, after truly understanding the actions of sentient beings, the Tathagata does not need to exert his wisdom again, and the Tathagata's thoughts never diminish. Furthermore, Shariputra! The Tathagata establishes three groups of sentient beings, enabling their faculties, understanding, comprehension, and inclinations to enter into practice. After careful observation, he does not recall, does not repeat thinking, does not observe again, and constantly proclaims the wonderful Dharma to sentient beings without interruption. Why is this so? Because the Tathagata's thoughts do not diminish. Just as he has attained undiminished thoughts, he also speaks such Dharma for sentient beings, enabling them to forever cut off the diminution of all thoughts. Shariputra! This is called the Tathagata's ninth unique Buddha-dharma of undiminished thought. Furthermore, Shariputra! How does the Buddha's Samadhi (meditative concentration) not diminish? Shariputra! The Buddha's Samadhi is equal in nature to all dharmas, without inequality. Why is this so? Because all single dharmas and all kinds of dharmas have no unequal nature. Shariputra! For what reason does the Buddha's Samadhi not diminish? Shariputra! Because the Suchness (the true nature of things) is equal, therefore Samadhi is equal; because Samadhi is equal, therefore the Tathagata is equal.

等。以能證入如是平等性故，三摩地者名為等定。又舍利子！若貪際平等即離貪際平等，若瞋際平等即離瞋際平等，若癡際平等即離癡際平等，若有為際平等即無為際平等，若生死際平等即涅槃際平等。以如來證入如是平等性故，於三摩地而無退減。何以故？平等之性無退減故。舍利子！此佛三摩地非眼相應，亦非耳鼻舌身意相應。何以故？然彼如來諸根無缺故。又如來三摩地，不依地界不依水火風界，不依欲界色無色界，不依此世及他世間。何以故？由無依故無退無減。是故如來如自所證諸三摩地無有退減，亦為眾生說如是法，令彼證得諸三摩地故。舍利子！是名如來第十三摩地無有退減不共佛法。

「複次舍利子！云何如來智慧無有退減？舍利子！何等名為如來智慧？所謂了知諸法不緣他知、為他有情及以他人演妙法智、無盡善巧無礙解智、分別一切句智、悟入一句百千大劫說無盡智、如其所聞斷疑網智、於一切處無障礙智、宣說安立聖三乘智、能遍了達八萬四千有情心行智、如應開示八萬四千諸法藏智。舍利子！此如來智慧無邊無際無有窮盡，由此智慧不可盡故，隨慧而說亦無有盡，故說如來智慧無有退減。如自所證智慧無減，亦為眾生說如斯法，令其證得無盡智慧故。舍利子！是名如來第十一智慧無減

【現代漢語翻譯】現代漢語譯本：因此，由於能夠證入這樣的平等性，三摩地（Samadhi，禪定）被稱為等定。又舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！如果貪的邊際是平等，那麼離貪的邊際也是平等；如果嗔的邊際是平等，那麼離嗔的邊際也是平等；如果癡的邊際是平等，那麼離癡的邊際也是平等；如果有為的邊際是平等，那麼無為的邊際也是平等；如果生死的邊際是平等，那麼涅槃的邊際也是平等。由於如來（Tathagata，佛陀的稱號之一）證入了這樣的平等性，所以在三摩地中不會有退減。為什麼呢？因為平等之性不會退減。舍利子！佛陀的這種三摩地不與眼相應，也不與耳、鼻、舌、身、意相應。為什麼呢？因為如來的諸根沒有缺陷。而且，如來的三摩地不依賴於地界、水界、火界、風界，不依賴於欲界、色界、無色界，不依賴於此世和來世。為什麼呢？因為沒有依賴，所以沒有退減。因此，如來自己所證得的各種三摩地沒有退減，也為眾生宣說這樣的法，使他們證得各種三摩地。舍利子！這被稱為如來的第十三種三摩地，沒有退減，是不共佛法（Buddha-dharma，佛陀獨有的教法）。再者，舍利子！如來的智慧如何沒有退減呢？舍利子！什麼是如來的智慧呢？就是了知諸法不依賴他知、為其他有情以及他人演說微妙佛法的智慧，無盡的善巧無礙解智慧，分別一切語句的智慧，領悟一句就能在百千大劫中說無盡的智慧，根據所聽聞的斷除疑惑的智慧，在一切處都沒有障礙的智慧，宣說和安立聖三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）的智慧，能夠普遍瞭解八萬四千種有情心行的智慧，以及相應地開示八萬四千種法藏的智慧。舍利子！如來的這種智慧無邊無際，沒有窮盡。由於這種智慧不可窮盡，所以隨著智慧所說的法也沒有窮盡，因此說如來的智慧沒有退減。如來自己所證得的智慧沒有退減，也為眾生宣說這樣的法，使他們證得無盡的智慧。舍利子！這被稱為如來的第十一智慧，沒有退減。

【English Translation】 English version: Therefore, because of being able to realize such equality, Samadhi (meditative absorption) is called equal concentration. Furthermore, Sariputra! If the boundary of greed is equal, then the boundary of non-greed is also equal; if the boundary of hatred is equal, then the boundary of non-hatred is also equal; if the boundary of delusion is equal, then the boundary of non-delusion is also equal; if the boundary of conditioned existence is equal, then the boundary of unconditioned existence is also equal; if the boundary of birth and death is equal, then the boundary of Nirvana is also equal. Because the Tathagata (one of the titles of the Buddha) has realized such equality, there is no decrease in Samadhi. Why? Because the nature of equality does not decrease. Sariputra! This Samadhi of the Buddha is not associated with the eye, nor is it associated with the ear, nose, tongue, body, or mind. Why? Because the faculties of the Tathagata are without defect. Moreover, the Samadhi of the Tathagata does not rely on the earth element, water element, fire element, or wind element; it does not rely on the desire realm, the form realm, or the formless realm; it does not rely on this world or the next world. Why? Because there is no reliance, therefore there is no decrease. Therefore, the various Samadhis that the Tathagata has realized do not decrease, and he also teaches such Dharma to sentient beings, enabling them to realize various Samadhis. Sariputra! This is called the thirteenth Samadhi of the Tathagata, which does not decrease and is a unique Dharma of the Buddha (Buddha-dharma, the unique teachings of the Buddha). Furthermore, Sariputra! How is it that the wisdom of the Tathagata does not decrease? Sariputra! What is the wisdom of the Tathagata? It is the wisdom of knowing that all dharmas do not depend on others' knowledge, the wisdom of expounding the subtle Dharma for other sentient beings and others, the wisdom of inexhaustible skillful means and unobstructed understanding, the wisdom of distinguishing all statements, the wisdom of realizing one sentence and being able to speak inexhaustibly for hundreds of thousands of kalpas, the wisdom of cutting off doubts based on what has been heard, the wisdom of being unobstructed in all places, the wisdom of proclaiming and establishing the Holy Three Vehicles (Sravakayana, the vehicle of hearers; Pratyekabuddhayana, the vehicle of solitary realizers; Bodhisattvayana, the vehicle of bodhisattvas), the wisdom of being able to universally understand the minds and actions of eighty-four thousand sentient beings, and the wisdom of appropriately revealing eighty-four thousand Dharma treasures. Sariputra! This wisdom of the Tathagata is boundless, limitless, and inexhaustible. Because this wisdom is inexhaustible, the Dharma spoken according to this wisdom is also inexhaustible, therefore it is said that the wisdom of the Tathagata does not decrease. The wisdom that the Tathagata has realized does not decrease, and he also teaches such Dharma to sentient beings, enabling them to realize inexhaustible wisdom. Sariputra! This is called the eleventh wisdom of the Tathagata, which does not decrease.

不共佛法。

「複次舍利子！云何如來解脫無有退減？舍利子！何等名為如來解脫？舍利子！諸聲聞乘隨悟音聲故得解脫，諸獨覺乘隨悟眾緣故得解脫，佛薄伽梵遠離一切執著二邊故得解脫，是故說為如來解脫。何以故？舍利子！如是解脫，前際無縛、后際無轉，不住現在故。又舍利子！眼之與色二執解脫，如是耳聲鼻香舌味身觸二執解脫，攝受無執依止解脫故。又舍利子！心之與智自性光潔體無瑕穢，是故諸佛由剎那心相應慧故，證得阿耨多羅三藐三菩提。以是如來隨所證覺，亦為眾生說如斯法，令彼證覺如是法故。舍利子！是名如來第十二解脫無減不共佛法。

「複次舍利子！云何如來一切身業智為前導隨智而轉？何以故？舍利子！由能成就是身業故，一切有情若見如來即便調伏，或聞說法亦皆調伏。是故如來或現默然調伏眾生，或現飲食調伏眾生，或現諸威儀調伏眾生，或現諸勝相調伏眾生，或現隨形好調伏眾生，或現無觀頂調伏眾生，或現觀視相調伏眾生，或現神光觸照調伏眾生，或現游步舉足下足調伏眾生，或現往還城邑聚落調伏眾生。舍利子！以要言之，佛薄伽梵無有威儀而不調伏諸眾生者，故說如來一切身業智為前導隨智而轉，亦為眾生說如是法，令其證入如是智故。舍利子！是名如來第

【現代漢語翻譯】現代漢語譯本不共佛法。

『再者，舍利子！如何說如來的解脫是不會退減的呢？舍利子！什麼叫做如來的解脫？舍利子！諸聲聞乘因為領悟音聲而得到解脫，諸獨覺乘因為領悟因緣而得到解脫，佛薄伽梵（指佛陀）因為遠離一切執著和二邊而得到解脫，所以說這是如來的解脫。為什麼呢？舍利子！這樣的解脫，前際沒有束縛，后際沒有轉變，不住于現在。又，舍利子！眼睛和所見之色這二者的執著得到解脫，同樣，耳朵和聲音、鼻子和香氣、舌頭和味道、身體和觸感這二者的執著也得到解脫，因為攝受無執的依止而得到解脫。又，舍利子！心和智慧的自性是光潔的，本體沒有瑕疵污穢，所以諸佛因為剎那心與相應的智慧，證得了阿耨多羅三藐三菩提（無上正等正覺）。因此，如來隨所證悟的覺悟，也為眾生宣說這樣的法，使他們也能證悟這樣的法。舍利子！這叫做如來的第十二種解脫，不會減少，是不共的佛法。

『再者，舍利子！如何說如來的一切身業都是以智慧為引導，並隨著智慧而運轉的呢？為什麼呢？舍利子！因為能夠成就這樣的身業，一切有情眾生如果見到如來，就會被調伏，或者聽到說法也都會被調伏。所以，如來或者示現沉默來調伏眾生，或者示現飲食來調伏眾生，或者示現各種威儀來調伏眾生，或者示現各種殊勝的相貌來調伏眾生，或者示現隨形好來調伏眾生，或者示現無觀頂來調伏眾生，或者示現觀視相來調伏眾生，或者示現神光觸照來調伏眾生，或者示現行走舉足下足來調伏眾生，或者示現往來城邑聚落來調伏眾生。舍利子！總而言之，佛薄伽梵沒有哪一種威儀不能調伏眾生的，所以說如來的一切身業都是以智慧為引導，並隨著智慧而運轉的，也為眾生宣說這樣的法，使他們能夠證入這樣的智慧。舍利子！這叫做如來的第

【English Translation】 English version The Unique Buddha Dharma.

'Furthermore, Shariputra! How is it that the Tathagata's (Buddha) liberation is without decrease? Shariputra! What is called the Tathagata's liberation? Shariputra! Those of the Sravaka (Hearer) Vehicle attain liberation by understanding sound, those of the Pratyekabuddha (Solitary Buddha) Vehicle attain liberation by understanding conditions, and the Buddha Bhagavan (Blessed One) attains liberation by being free from all attachments and dualities. Therefore, it is said to be the Tathagata's liberation. Why is that? Shariputra! Such liberation has no bondage in the past, no transformation in the future, and does not abide in the present. Furthermore, Shariputra! The attachment to the eye and form is liberated, likewise, the attachments to the ear and sound, the nose and smell, the tongue and taste, and the body and touch are liberated, because of the liberation through the acceptance of non-attachment. Furthermore, Shariputra! The nature of the mind and wisdom is pure and flawless, therefore, all Buddhas, through the wisdom corresponding to the momentary mind, attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Thus, the Tathagata, according to what he has realized, also speaks this Dharma for sentient beings, so that they may also realize this Dharma. Shariputra! This is called the twelfth liberation of the Tathagata, which does not diminish and is the unique Buddha Dharma.

'Furthermore, Shariputra! How is it that all the bodily actions of the Tathagata are guided by wisdom and follow wisdom? Why is that? Shariputra! Because by accomplishing such bodily actions, all sentient beings, if they see the Tathagata, are immediately subdued, or if they hear the Dharma, they are also subdued. Therefore, the Tathagata either subdues sentient beings by showing silence, or subdues sentient beings by showing food, or subdues sentient beings by showing various dignified behaviors, or subdues sentient beings by showing various excellent marks, or subdues sentient beings by showing minor marks, or subdues sentient beings by showing the invisible crown, or subdues sentient beings by showing the gaze, or subdues sentient beings by showing the touch of divine light, or subdues sentient beings by showing walking, lifting and placing the feet, or subdues sentient beings by showing going to and from cities and villages. Shariputra! In short, there is no dignified behavior of the Buddha Bhagavan that does not subdue sentient beings. Therefore, it is said that all the bodily actions of the Tathagata are guided by wisdom and follow wisdom, and he also speaks this Dharma for sentient beings, so that they may enter into such wisdom. Shariputra! This is called the

十三身業智導不共佛法。

「複次舍利子！云何如來一切語業智為前導隨智而轉？何以故？舍利子！佛薄伽梵不虛說法故，以智前導，所有記莂無不圓備，凡所宣說言詞顯妙。舍利子！如來語言隨現而轉不可思議，今當略說。舍利子！如來語者，易解了語、易明識語、不高大語、不卑下語、非不勝語、不邪曲語、不謇吃語、不繁亂語、不澀鈍語、不粗獷語、不隱沒語、柔和聲語、可欣樂語、不虛羸語、不輕掉語、不調疾語、不繁重語、不迅急語、善斷約語、善調釋語、極妙和美語、勝妙音語、善唱導語、大清亮語、大雷震語、無遺逸語、飲甘露語、有義旨語、可親附語、廣大之語、可愛重語、無塵染語、離塵黷語、無栽穢語、無垢濁語、無魯鈍語、威嚴盛語、無障礙語、能教導語、明潔之語、有正直語、無怯憚語、無缺減語、非輕急語、能生喜樂語、令身怡適語、令心踴躍語、寂靜貪語、寂靜瞋語、壞滅癡語、吞啖魔語、調伏惡語、摧異論語、有表示語、天鼓音語、智者悅語、羯羅頻迦音語、上帝音語、梵天音語、海潮音語、云雷音語、地山震吼音語、鴻鶴王音語、孔雀王音語、黃鸝音語、命命音語、鵝雁王音語、鹿王音語、箜篌音語、伐洛迦音語、缽拏縛音語、大𧋠吼音語、長笛音語、易開解語、易了別語、

【現代漢語翻譯】現代漢語譯本：十三種身業智慧引導的不共佛法。『再者，舍利子！如來的一切語業智慧是如何以智慧為先導，並隨之運轉的呢？為什麼呢？舍利子！佛薄伽梵（世尊）不說虛妄之語，因為以智慧為先導，所有的記別（預言或解釋）都圓滿具備，凡所宣說的言辭都顯明而微妙。舍利子！如來的語言隨著顯現而運轉，不可思議，現在我將略說。舍利子！如來的語言是：容易理解的語言、容易明白的語言、不高大的語言、不卑下的語言、不是不勝任的語言、不邪曲的語言、不口吃的語言、不繁亂的語言、不澀鈍的語言、不粗獷的語言、不隱沒的語言、柔和的聲音、令人喜悅的語言、不虛弱的語言、不輕浮的語言、不急促的語言、不繁重的語言、不迅疾的語言、善於斷定的語言、善於調和解釋的語言、極其美妙和諧的語言、殊勝美妙的聲音、善於引導的語言、洪亮清晰的語言、如雷震般的語言、沒有遺漏的語言、如飲甘露般的語言、有意義的語言、可親近的語言、廣大的語言、可愛可敬的語言、沒有塵染的語言、遠離塵垢的語言、沒有污穢的語言、沒有垢濁的語言、沒有魯鈍的語言、威嚴盛大的語言、沒有障礙的語言、能夠教導的語言、明潔的語言、正直的語言、沒有怯懦的語言、沒有缺減的語言、不輕率急躁的語言、能夠產生喜悅的語言、使身體舒適的語言、使內心踴躍的語言、寂靜貪慾的語言、寂靜嗔恨的語言、壞滅愚癡的語言、吞噬魔的語言、調伏惡的語言、摧毀異論的語言、有表示的語言、如天鼓般的語言、智者喜悅的語言、羯羅頻迦（妙音鳥）的聲音、上帝的聲音、梵天的聲音、海潮的聲音、云雷的聲音、地山震吼的聲音、鴻鶴王的聲音、孔雀王的聲音、黃鸝的聲音、命命鳥的聲音、鵝雁王的聲音、鹿王的聲音、箜篌的聲音、伐洛迦（樂器）的聲音、缽拏縛（樂器）的聲音、大𧋠吼的聲音、長笛的聲音、容易開解的語言、容易瞭解辨別的語言。』

【English Translation】 English version: The thirteen bodily action wisdoms that guide the unique Buddha-dharmas. 『Furthermore, Shariputra! How does the Tathagata's (Buddha's) wisdom of all speech actions operate, guided and followed by wisdom? Why is this so? Shariputra! The Bhagavan (World Honored One) Buddha does not speak falsely, because with wisdom as the guide, all predictions or explanations are fully complete, and all the words spoken are clear and wonderful. Shariputra! The Tathagata's speech operates according to what appears, it is inconceivable, and now I will briefly explain it. Shariputra! The Tathagata's speech is: easy to understand speech, easy to comprehend speech, not lofty speech, not humble speech, not incapable speech, not crooked speech, not stammering speech, not confused speech, not dull speech, not rough speech, not hidden speech, gentle voice, pleasing speech, not weak speech, not frivolous speech, not hurried speech, not burdensome speech, not rapid speech, speech that is good at deciding, speech that is good at harmonizing and explaining, extremely wonderful and harmonious speech, supremely wonderful sound, speech that is good at guiding, loud and clear speech, thunderous speech, speech without omissions, speech like drinking nectar, meaningful speech, approachable speech, vast speech, lovely and respectable speech, speech without dust, speech free from defilement, speech without filth, speech without turbidity, speech without dullness, majestic and grand speech, speech without obstacles, speech that can teach, clear speech, upright speech, speech without timidity, speech without deficiencies, not hasty speech, speech that can generate joy, speech that makes the body comfortable, speech that makes the mind leap with joy, speech that is peaceful from greed, speech that is peaceful from hatred, speech that destroys ignorance, speech that devours demons, speech that subdues evil, speech that destroys opposing views, speech that has indications, speech like a heavenly drum, speech that pleases the wise, the sound of the Kalavinka (a mythical bird with a beautiful voice), the voice of the Supreme God, the voice of Brahma, the sound of the ocean tide, the sound of thunder, the sound of the earth and mountains shaking, the sound of the king of swans, the sound of the king of peacocks, the sound of the oriole, the sound of the jiva bird, the sound of the king of geese, the sound of the king of deer, the sound of the harp, the sound of the Valoka (a musical instrument), the sound of the Panava (a musical instrument), the sound of the great conch, the sound of the flute, speech that is easy to open up, speech that is easy to understand and distinguish.』

暢明曉語、適悅意語、可聽聞語、深遠音語、無瘖啞語、悅可耳語、生善根語、文句無缺語、善說文句語、義句相應語、法句相應語、時相應語、時捷對語、不過時語、知根勝劣語、莊嚴施語、凈尸羅語、教授忍語、練正勤語、令樂靜慮語、悟入正慧語、慈善集語、悲無倦語、清凈喜語證入舍語、安立三乘語、令三寶種不斷絕語、安立三聚語、凈三解脫語、遍修諦語、遍修智語、達者不毀語、聖者稱讚語、隨虛空量語、一切種妙成就語。舍利子！如是無量無邊微妙清凈如來之語，故說如來一切語業智為前導隨智而轉。如自所證如是語業，亦隨諸有情而為說法，令其證入如是語故。舍利子！是名如來第十四語業智導不共佛法。

「複次舍利子！云何如來一切意業智為前導隨智而轉？舍利子！夫如來者心意與識皆不可說故。舍利子！夫如來者應以智求，智增上故說名如來。此如來智隨至一切眾生之心、隨入一切眾生之意、不離一切眾生之識，焚蕩諸法諸三摩地，不從他緣超過一切所緣境界，遠離緣生滅三有趣，超諸慢種、解脫魔業、離諸諂誑，舍我我所，除滅無明癡暗之膜，善修道支，與虛空等無有分別，與諸法界而無差別。舍利子！如來證入如是意業，為如是相智為前導，隨眾生心而為說法，令彼證入如來意故。

舍利子！是名如來第十五意業智導不共佛法。

「複次舍利子！云何如來於過去世無著無礙智見轉？舍利子！何以此智名之為轉？舍利子！如來以無礙智，能知如是無量無邊過去世中，所有諸佛國土若成若壞，彼一切事無量無數，如來方便悉能數知。如是乃至諸佛國中，所有卉木叢林眾藥所攝彼一切事，如來於此悉能了知。如是乃至諸佛國中，諸眾生身眾生假立，彼一切相悉能了知。又能了知彼中所有若干眾生種種性種種色，乃至廣說，如來於此悉能了知。舍利子！如是彼中所有諸佛出現於世，彼一一如來所宣正法，如來於此悉能如實分別了知。如是乃至爾所眾生於聲聞乘已調伏者，或獨覺乘已調伏者，或於大乘已調伏者，是亦如來悉能了知。又諸佛土差別之相，苾芻僧眾壽量法住，入息出息受用飲食，如是等類差別之相，如來於此悉能了知。舍利子！一切有情過去世相，若死若生若界若趣，如來於此悉能分別如實了知。又諸有情種種根性、種種行性、種種意解性，如是無量悉能了知。又能了知諸心相續，所謂如是如是心無間，如是如是心生起，彼諸心相若干非一，如來方便悉能數知。舍利子！如來或以現智、或種類智，證得如是過去謝往諸心相續。自既證是智無不備，隨眾生心而為說法，欲令證入如是智故。

【現代漢語翻譯】現代漢語譯本：舍利子！這被稱為如來的第十五種意業智導不共佛法。

『再者，舍利子！如來如何於過去世無著無礙地轉動智見？舍利子！為何此智被稱為轉動？舍利子！如來以無礙的智慧，能夠知曉在無量無邊的過去世中，所有諸佛的國土，無論是成還是壞，所有那些無量無數的事情，如來都能方便地數知。像這樣，乃至諸佛國土中，所有草木、叢林、各種藥物所包含的一切事物，如來都能完全瞭解。像這樣，乃至諸佛國土中，所有眾生的身體和眾生的假名，所有這些相狀，如來都能完全瞭解。又能瞭解其中所有若干眾生的種種根性、種種顏色，乃至廣說，如來都能完全瞭解。舍利子！像這樣，其中所有諸佛出現於世，他們每一位如來所宣說的正法，如來都能如實地分別瞭解。像這樣，乃至有多少眾生在聲聞乘中已經調伏，或者在獨覺乘中已經調伏，或者在大乘中已經調伏，如來也都能瞭解。還有諸佛國土的差別相，比丘僧眾的壽命、佛法住世的時間，入息、出息、受用飲食，像這些類別的差別相，如來都能瞭解。舍利子！一切有情眾生過去世的相狀，無論是死亡還是出生，無論是界還是趣，如來都能分別如實地瞭解。還有諸有情的種種根性、種種行為習性、種種理解能力，像這樣無量的事物，如來都能瞭解。又能瞭解諸心的相續，所謂像這樣像這樣的心無間斷，像這樣像這樣的心生起，那些心的相狀多種多樣，如來都能方便地數知。舍利子！如來或者以現智，或者以種類智，證得像這樣過去謝往的諸心相續。自己既然證得了這種智慧，就無所不備，隨順眾生的心而為他們說法，想要讓他們證入這種智慧。』

【English Translation】 English version: Shariputra! This is called the Tathagata's fifteenth non-common Buddha Dharma of mental action wisdom guidance.

'Furthermore, Shariputra! How does the Tathagata turn his unobstructed and unimpeded wisdom and vision in the past? Shariputra! Why is this wisdom called turning? Shariputra! With unobstructed wisdom, the Tathagata can know all the Buddha lands in the immeasurable and boundless past, whether they are formed or destroyed, all those immeasurable and countless events, the Tathagata can conveniently count and know. Like this, even in the Buddha lands, all the things contained in the grasses, trees, forests, and various medicines, the Tathagata can fully understand. Like this, even in the Buddha lands, all the bodies of sentient beings and the provisional names of sentient beings, all these characteristics, the Tathagata can fully understand. He can also understand the various natures and colors of all the sentient beings, and so on, the Tathagata can fully understand. Shariputra! Like this, all the Buddhas who appear in the world, the true Dharma proclaimed by each of those Tathagatas, the Tathagata can truly and clearly understand. Like this, even how many sentient beings have been tamed in the Sravaka Vehicle, or have been tamed in the Pratyekabuddha Vehicle, or have been tamed in the Mahayana Vehicle, the Tathagata can also understand. Also, the differences in the Buddha lands, the lifespan of the Bhikshu Sangha, the duration of the Dharma, the inhalation, exhalation, and consumption of food, the Tathagata can understand the differences in these categories. Shariputra! The past states of all sentient beings, whether they are death or birth, whether they are realms or destinies, the Tathagata can distinguish and truly understand. Also, the various natures, various behavioral habits, and various comprehension abilities of all sentient beings, the Tathagata can understand these immeasurable things. He can also understand the continuity of thoughts, that is, how such and such thoughts arise without interruption, and how such and such thoughts arise, the characteristics of those thoughts are diverse, and the Tathagata can conveniently count and know them. Shariputra! The Tathagata, either with present wisdom or with category wisdom, attains the continuity of past thoughts. Since he has attained this wisdom, he is fully equipped and teaches according to the minds of sentient beings, wanting them to attain this wisdom.'

舍利子！是名如來第十六過去無礙智不共佛法。

「複次舍利子！云何如來於未來世無著無礙智見轉？舍利子！何以此智名之為轉？所謂未來世中所有如來，或當出現、或當滅度，或復當有、或復當無，彼一切相，如來於此悉能了知。如是乃至當來火劫燒、當來水劫壞、當來風劫壞，乃至一切諸佛國土，當住久近若干等異，如來於此悉能了知。如是乃至當來諸佛國土，所有地界若干微塵、所有卉木叢林眾藥等事，乃至當來星宿色相若干非一，如來於此悉能了知。如是乃至遍滿一一諸佛土中，當來諸佛獨覺聲聞及以菩薩出現於世，所有受用若飲若食、入息出息、行住威儀無量等相，如來如實悉能了知。如是乃至一一如來化行差別，觀有情性當證解脫，或乘聲聞乘、或乘獨覺乘、或乘大乘當證解脫，如來一切悉能了知。如是遍滿未來之世一一佛土，爾所眾生生處差別，諸有情心心所有法，如來一切悉能了知。舍利子！如來如是如實了知，非有來世遠心相續，然由如來觀于來世如實了知。自既證已，亦與眾生演說斯法，欲令證入如是智故。舍利子！是名如來第十七未來無礙智不共佛法。

「複次舍利子！云何如來於現在世無著無礙智見轉？舍利子！何以此智名之為轉？舍利子！如來於現在世十方一切諸佛土中，

【現代漢語翻譯】現代漢語譯本：舍利子！這被稱為如來的第十六種過去無礙智不共佛法。

『再者，舍利子！如來如何于未來世中，無執著無障礙地觀察和理解？舍利子！為什麼這種智慧被稱為『轉』？所謂未來世中，所有如來，或者將要出現，或者將要滅度，或者將有，或者將無，他們的一切狀態，如來都能完全瞭解。像這樣，乃至未來的火劫燃燒、未來的水劫毀滅、未來的風劫毀滅，乃至一切諸佛的國土，將要存在多久，各有不同，如來都能完全瞭解。像這樣，乃至未來諸佛國土中，所有地界的微塵數量，所有草木叢林和各種藥材等事物，乃至未來星宿的顏色和形態，各有不同，如來都能完全瞭解。像這樣，乃至遍佈每一個佛土中，未來諸佛、獨覺（辟支佛）、聲聞和菩薩出現於世，他們所有的受用，無論是飲用還是食用，呼吸，行走，站立，威儀等無量狀態，如來都能如實地完全瞭解。像這樣，乃至每一位如來教化眾生的方式不同，觀察眾生的根性，將要證得解脫，或者通過聲聞乘，或者通過獨覺乘，或者通過大乘證得解脫，如來都能完全瞭解。像這樣，遍佈未來世的每一個佛土，那裡眾生出生的不同之處，所有眾生的心和心中所想，如來都能完全瞭解。舍利子！如來像這樣如實地瞭解，並非是未來世的心念延續，而是如來觀察未來世而如實瞭解。自己已經證悟了，也為眾生演說這種法，想要讓他們證入這種智慧。舍利子！這被稱為如來的第十七種未來無礙智不共佛法。』

『再者，舍利子！如來如何于現在世中，無執著無障礙地觀察和理解？舍利子！為什麼這種智慧被稱為『轉』？舍利子！如來於現在世中，十方一切諸佛的國土中，

【English Translation】 English version: Shariputra! This is called the Tathagata's sixteenth unobstructed wisdom, the unique Dharma of the Buddhas.

'Furthermore, Shariputra! How does the Tathagata's unobstructed and unattached wisdom and vision function in the future? Shariputra! Why is this wisdom called 'functioning'? It is because in the future, all Tathagatas, whether they will appear, or pass into Nirvana, or exist, or not exist, all their states, the Tathagata can fully understand. Likewise, even the future fire kalpa burning, the future water kalpa destroying, the future wind kalpa destroying, and even all the Buddha lands, how long they will exist, and their differences, the Tathagata can fully understand. Likewise, even in the future Buddha lands, the number of dust particles in all the earth realms, all the grasses, trees, forests, and various medicinal herbs, and even the colors and forms of the future stars, which are diverse, the Tathagata can fully understand. Likewise, even throughout each Buddha land, the future Buddhas, Pratyekabuddhas (Solitary Buddhas), Shravakas (Hearers), and Bodhisattvas appearing in the world, all their enjoyments, whether drinking or eating, breathing, walking, standing, and their countless forms of deportment, the Tathagata can truly and fully understand. Likewise, even the different ways each Tathagata teaches, observing the nature of sentient beings, who will attain liberation, whether through the Shravaka Vehicle, the Pratyekabuddha Vehicle, or the Mahayana Vehicle, the Tathagata can fully understand. Likewise, throughout every Buddha land in the future, the differences in the birth places of all sentient beings, and the minds and thoughts of all sentient beings, the Tathagata can fully understand. Shariputra! The Tathagata understands in this way, not through a continuation of future thoughts, but through the Tathagata's observation of the future, which is truly understood. Having realized it himself, he also explains this Dharma to sentient beings, wishing them to realize this wisdom. Shariputra! This is called the Tathagata's seventeenth unobstructed wisdom of the future, the unique Dharma of the Buddhas.'

'Furthermore, Shariputra! How does the Tathagata's unobstructed and unattached wisdom and vision function in the present? Shariputra! Why is this wisdom called 'functioning'? Shariputra! In the present, in all the Buddha lands of the ten directions,

所有三種方便數知如是了知，現在諸佛諸菩薩眾、諸聲聞眾、諸獨覺眾若干差別悉能了知。又能了知現在世中，星宿色相卉木諸藥叢林等事，乃至現在十方一切地界微塵份量，如來如實方便數知。舍利子！十方國土一切水界不可思議，如來以一毛端舉滴令盡，如是無量悉能明瞭方便數知。又十方國土一切火界焰起差別，如來於此方便數知。又十方國土一切風界依色處起，如來亦能方便了知。又十方國土諸大虛界毛端際量若干非一，如來如實方便數知。舍利子！如來如是了知現在三種眾生界，乃至了知現在地獄眾生界，彼能生因及彼出因。又知現在畜生眾生界，生因出因俱能了知。焰魔界眾亦復如是。又能了知現在人間諸眾生界，生彼之因及終歿因俱能了知。又能了知現在天趣諸眾生界，生彼之因及終歿因俱能了知。又能了知現在眾生諸心相續，有煩惱性離煩惱性。及以現在所化眾生諸根差別及非所化，一切眾生諸根差別，如是無量，如來如實悉能了知。舍利子！如來如是了知現在一切諸法，非如來智隨二識行，為諸眾生悟入無二而說斯法，令其覺悟如是之智。舍利子！是名如來第十八現在無礙智不共佛法。

「複次舍利子！諸佛如來成就如是十八不共佛法故，圓滿無餘遍十方界，光明流照一切大眾。復由是法希

【現代漢語翻譯】現代漢語譯本所有這三種方便的計數方法，如來都能如實了知，現在諸佛、諸菩薩、諸聲聞、諸獨覺等眾生的種種差別，如來都能完全瞭解。又能瞭解現在世間，星宿的顏色和形態，草木、各種藥材、叢林等事物，乃至現在十方一切地界微塵的數量，如來都能如實地用方便法門計算得知。舍利子（Śāriputra）！十方國土一切水界不可思議，如來能用一根毛端的量舉起水滴，使其全部乾涸，像這樣無量無邊的水界，如來都能明瞭地用方便法門計算得知。又十方國土一切火界火焰升起的種種差別，如來對此都能用方便法門計算得知。又十方國土一切風界依附於色處而生起，如來也能用方便法門了知。又十方國土廣大虛空界，毛端所及的範圍，數量眾多並非單一，如來都能如實地用方便法門計算得知。舍利子（Śāriputra）！如來像這樣了知現在三種眾生界，乃至了知現在的地獄眾生界，他們能產生的原因以及他們脫離的原因。又知道現在的畜生眾生界，他們產生的原因和脫離的原因都能了知。焰魔界（Yama）的眾生也是如此。又能了知現在人間諸眾生界，他們出生的原因以及死亡的原因都能了知。又能了知現在天趣諸眾生界，他們出生的原因以及死亡的原因都能了知。又能了知現在眾生諸心相續，有煩惱的性質和沒有煩惱的性質。以及現在所教化的眾生諸根的差別和沒有被教化的眾生諸根的差別，像這樣無量無邊的差別，如來都能如實地完全瞭解。舍利子（Śāriputra）！如來像這樣了知現在一切諸法，不是如來的智慧隨著二識而行，而是爲了讓眾生悟入無二的境界而宣說此法，使他們覺悟這樣的智慧。舍利子（Śāriputra）！這稱為如來的第十八種現在無礙智不共佛法。『複次，舍利子（Śāriputra）！諸佛如來成就了這樣的十八種不共佛法，所以能圓滿無餘地遍照十方世界，光明流照一切大眾。又因為這個法，希

【English Translation】 English version All these three kinds of expedient ways of knowing, the Tathagata (如來) knows them as they truly are. The various differences among all Buddhas, Bodhisattvas, Śrāvakas (聲聞), and Pratyekabuddhas (獨覺) are all fully understood by the Tathagata. Furthermore, the Tathagata understands the colors and forms of stars, herbs, various medicines, forests, and other things in the present world. Even the quantity of dust particles in all the earth realms of the ten directions, the Tathagata knows them all through expedient means. Śāriputra (舍利子)! The water realms in all the ten directions are inconceivable. The Tathagata can lift a drop of water with the tip of a hair and cause it to dry up completely. The Tathagata clearly knows all such immeasurable water realms through expedient means. Furthermore, the Tathagata knows the various differences in the flames arising in all the fire realms of the ten directions through expedient means. Also, the Tathagata knows how all the wind realms in the ten directions arise depending on the places of form. Moreover, the Tathagata knows the immeasurable and diverse extents of the great void realms in the ten directions, measured by the tip of a hair, through expedient means. Śāriputra (舍利子)! The Tathagata thus knows the three realms of sentient beings in the present, even the realm of hell beings, including the causes of their birth and the causes of their liberation. The Tathagata also knows the realm of animal beings, including the causes of their birth and the causes of their liberation. The same is true for the realm of Yama (焰魔). Furthermore, the Tathagata knows the realm of human beings, including the causes of their birth and the causes of their death. The Tathagata also knows the realm of heavenly beings, including the causes of their birth and the causes of their death. Moreover, the Tathagata knows the continuity of the minds of all sentient beings, whether they have the nature of afflictions or are free from afflictions. The Tathagata also knows the differences in the faculties of those sentient beings who are being taught and those who are not, and all the differences in the faculties of all sentient beings. The Tathagata knows all these immeasurable differences as they truly are. Śāriputra (舍利子)! The Tathagata knows all phenomena in the present in this way, not because the Tathagata's wisdom follows the dualistic consciousness, but in order to lead sentient beings to realize the non-dual state, and to awaken them to such wisdom. Śāriputra (舍利子)! This is called the eighteenth unobstructed wisdom of the Tathagata, which is not shared with others. 『Furthermore, Śāriputra (舍利子)! Because the Buddhas and Tathagatas have attained these eighteen unshared Buddha dharmas, they can completely and without remainder illuminate the ten directions, and their light shines upon all the great assemblies. Moreover, because of this dharma, the rare

有奇特威光名稱功德法故，映奪一切天魔眾會。舍利子！如來不共佛法不可思議無邊無際猶如虛空，若有欲求如來一切不共佛法邊量者，不異有人求于空際。舍利子！是諸菩薩摩訶薩聞如來不共佛法不可思議如虛空已，信受諦奉志懷清凈無惑無疑，倍復踴躍深生歡喜發希奇想。」

爾時世尊欲重宣此義而說頌曰：

「導師身語及意業，　　無有誤失亦無動，　即以此法導眾生，　　是為如來不共法。　其心不高亦不下，　　究竟遠離於瞋愛，　常住無諍諍永滅，　　是為如來不共法。　導師於法及與智，　　解脫所行無忘念，　諸無礙解亦無失，　　是為如來不共法。　若住若食若經行，　　若坐若臥心常定，　無亂亦無眾生想，　　是為如來不共法。　善逝于諸佛國土，　　有情及佛無異想，　住平等性大意解，　　是為如來不共法。　最勝無諸簡擇舍，　　勝決定道善修故，　無有分別異分別，　　是為如來不共法。　大師善欲無退減，　　常與慈悲方便俱，　調伏眾生廣無量，　　是為如來不共法。　善逝精進曾無減，　　觀所化眾量無邊，　三業調伏諸眾生，　　是為如來不共法。　諸佛大念曾無減，　　處菩提座成正覺，　已覺諸法無重覺，　　是為如來不共

【現代漢語翻譯】現代漢語譯本因為具有奇特威光、名稱和功德的法，能映照並壓倒一切天魔的聚會。舍利子（Śāriputra，佛陀的十大弟子之一）！如來的不共佛法（Buddha-dharma，佛陀獨有的教法）是不可思議、無邊無際的，就像虛空一樣。如果有人想要尋求如來一切不共佛法的邊際和限量，就如同有人想要尋求虛空的邊際一樣。舍利子！這些菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）聽聞如來的不共佛法不可思議如同虛空之後，信受奉行，心懷清凈，沒有疑惑，更加踴躍，深生歡喜，生起稀奇的想法。這時，世尊爲了重申這個道理，說了以下偈頌：導師（佛陀）的身、語、意業，沒有錯誤和失誤，也沒有動搖，就用這種法來引導眾生，這就是如來的不共法。他的心既不高也不低，最終遠離了嗔恨和愛慾，常住在無諍的狀態，爭論永遠止息，這就是如來的不共法。導師對於法和智慧，對於解脫的修行沒有遺忘，對於一切無礙的理解也沒有缺失，這就是如來的不共法。無論是站立、吃飯、經行（Cankrama，一種行走禪修）、坐著還是睡覺，他的心都保持在禪定之中，沒有散亂，也沒有眾生的分別念，這就是如來的不共法。善逝（Sugata，佛陀的稱號之一）對於諸佛的國土，對於有情眾生和佛陀沒有不同的想法，安住在平等性的大智慧理解中，這就是如來的不共法。最殊勝的佛陀沒有選擇和捨棄，因為他善於修習殊勝的決定之道，沒有分別和不同的分別，這就是如來的不共法。大師（佛陀）的善愿沒有退減，常常與慈悲和方便法門同在，調伏的眾生廣闊無量，這就是如來的不共法。善逝的精進從來沒有減少，觀察所要教化的眾生無量無邊，用身、語、意三業來調伏眾生，這就是如來的不共法。諸佛的大念從來沒有減少，在菩提座上成就正覺，已經覺悟的諸法不會再重複覺悟，這就是如來的不共法。

【English Translation】 English version Because of the Dharma (law, teaching) with extraordinary majestic light, name, and merit, it illuminates and overwhelms all the assemblies of heavenly demons. Shariputra (Śāriputra, one of the ten great disciples of the Buddha)! The unique Buddha-dharma (Buddha's teachings) of the Tathagata (Buddha) is inconceivable, boundless, and limitless, like the void. If someone seeks the boundaries and limits of all the unique Buddha-dharmas of the Tathagata, it is no different from someone seeking the boundaries of the void. Shariputra! These Bodhisattva-mahāsattvas (great Bodhisattvas), having heard that the unique Buddha-dharma of the Tathagata is inconceivable like the void, believe and accept it, hold it in their hearts with purity, without doubt, and are even more joyful, deeply delighted, and give rise to extraordinary thoughts. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: The Teacher's (Buddha's) actions of body, speech, and mind have no errors or mistakes, nor do they waver. He guides sentient beings with this Dharma; this is the unique Dharma of the Tathagata. His mind is neither high nor low, ultimately far from hatred and desire. He dwells constantly in a state of non-contention, where disputes are forever extinguished; this is the unique Dharma of the Tathagata. The Teacher has no forgetfulness regarding the Dharma and wisdom, nor regarding the practice of liberation. There is no deficiency in his understanding of all unobstructed things; this is the unique Dharma of the Tathagata. Whether standing, eating, walking (Cankrama, a form of walking meditation), sitting, or sleeping, his mind is always in samadhi (meditative concentration), without distraction, and without the thought of sentient beings; this is the unique Dharma of the Tathagata. The Sugata (one of the titles of the Buddha) has no different thoughts about the Buddha lands, sentient beings, and the Buddhas. He dwells in the great understanding of equality; this is the unique Dharma of the Tathagata. The most supreme one has no choosing or abandoning, because he is skilled in practicing the supreme path of determination. There is no discrimination or different discriminations; this is the unique Dharma of the Tathagata. The Great Teacher's (Buddha's) good wishes do not diminish, and he is always with compassion and skillful means. He tames immeasurable sentient beings; this is the unique Dharma of the Tathagata. The Sugata's diligence never decreases. He observes the sentient beings to be taught as boundless and limitless. He tames sentient beings with his actions of body, speech, and mind; this is the unique Dharma of the Tathagata. The great mindfulness of the Buddhas never diminishes. He attains perfect enlightenment on the Bodhi seat. The Dharmas that have been awakened are not awakened again; this is the unique Dharma of the Tathagata.

法。　無有分別異分別，　　自然住等三摩地，　靜慮諸法無所依，　　是為如來不共法。　導師智慧最吉祥，　　了達一切眾生行，　演說妙法隨意解，　　是為如來不共法。　隨聲而聞緣獨覺，　　及與諸佛勝解脫，　無礙離垢譬虛空，　　善逝大舍難思慮，　諸佛本來無有心，　　自性解脫心相續，　如解脫法為眾說，　　是為如來不共法。　眾生眼見佛威儀，　　若住若行入城邑，　相好光明諸所現，　　莫不調伏而修善，　真實薩埵放光明，　　多拘胝眾受安樂，　光現無不度眾生，　　是為最勝不共法。　自然聖者演法音，　　皆得聽聞隨意解，　所聞法聲如響應，　　是名最勝不共法。　善逝導師無心業，　　諸行業轉皆由智，　智入一切眾生心，　　是名最勝不共法。　諸三摩地及靜慮，　　善修成滿離戲論，　住平等性類虛空，　　是名最勝不共法。　於過去世一切法，　　種種諸趣解脫智，　善逝妙智無礙轉，　　是名最勝不共法。　諸佛于彼未來世，　　世界當有及當無，　眾生國土及最勝，　　無有遺余正明瞭，　善逝觀于未來世，　　心靜曾無散亂時，　眾生及法如實知，　　是名最勝不共法。　諸有流行現在世，　　最勝無障悉能

【現代漢語翻譯】現代漢語譯本法。沒有分別和差異的分別，自然安住于等持（samadhi），禪定諸法沒有所依賴，這是如來（Tathagata）不共的法。導師的智慧最吉祥，了達一切眾生的行為，演說微妙的法，隨眾生的意願而解，這是如來不共的法。隨聲音而聽聞的緣覺（Pratyekabuddha），以及諸佛的殊勝解脫，無礙無垢，譬如虛空，善逝（Sugata）的大舍難以思慮，諸佛本來沒有心，自性解脫的心相續，如解脫之法為眾生宣說，這是如來不共的法。眾生眼見佛的威儀，無論是安住、行走還是進入城邑，相好光明所顯現的一切，無不被調伏而修善，真實的薩埵（Sattva）放出光明，使無數眾生獲得安樂，光明顯現無不度化眾生，這是最殊勝的不共法。自然聖者演說法的聲音，都能被聽聞並隨意理解，所聽聞的法聲如同迴響，這被稱為最殊勝的不共法。善逝導師沒有心的造作，一切行為的運轉都由智慧引導，智慧進入一切眾生的心中，這被稱為最殊勝的不共法。諸三摩地（samadhi）和禪定，善修圓滿，遠離戲論，安住于平等自性，如同虛空，這被稱為最殊勝的不共法。對於過去世的一切法，種種趣向的解脫智慧，善逝的妙智無礙運轉，這被稱為最殊勝的不共法。諸佛對於未來世，世界將有或將無，眾生國土以及最殊勝的，沒有遺漏，完全明瞭，善逝觀察未來世，心靜從無散亂之時，對於眾生和法如實知曉，這被稱為最殊勝的不共法。對於現在世所流行的一切，最殊勝無障礙，都能

【English Translation】 English version The Dharma. Without distinctions or different distinctions, naturally abiding in samadhi, Meditative states of all dharmas have no reliance, this is the unique Dharma of the Tathagata. The wisdom of the guide is most auspicious, understanding the actions of all sentient beings, Expounding the wonderful Dharma, resolving according to the wishes of beings, this is the unique Dharma of the Tathagata. The Pratyekabuddha who hears by sound, and the supreme liberation of all Buddhas, Unobstructed and without defilement, like space, the great renunciation of the Sugata is difficult to contemplate, The Buddhas originally have no mind, the mind-continuum of self-nature liberation, Speaking the Dharma of liberation for beings, this is the unique Dharma of the Tathagata. Sentient beings see the Buddha's majestic demeanor, whether abiding, walking, or entering cities, All the marks and lights that appear, without exception, are subdued and cultivate goodness, The true Sattva emits light, bringing joy to countless beings, The appearance of light liberates all beings, this is the most supreme unique Dharma. The voice of the Dharma spoken by the natural sage, can be heard and understood at will, The sound of the Dharma heard is like an echo, this is called the most supreme unique Dharma. The Sugata guide has no mental actions, all actions are guided by wisdom, Wisdom enters the minds of all sentient beings, this is called the most supreme unique Dharma. All samadhis and meditative states, well cultivated and perfected, free from conceptual elaborations, Abiding in the equality of nature, like space, this is called the most supreme unique Dharma. Regarding all dharmas of the past, the wisdom of liberation from various destinies, The Sugata's wonderful wisdom operates without obstruction, this is called the most supreme unique Dharma. For the Buddhas regarding the future, whether the world will exist or not, Sentient beings, lands, and the most supreme, without omission, are completely clear, The Sugata observes the future, the mind is calm and never scattered, Knowing sentient beings and dharmas as they truly are, this is called the most supreme unique Dharma. Regarding all that is prevalent in the present, the most supreme without obstruction, can

知，　導師境界等虛空，　　是名如來不共法。　已說如來不共法，　　最勝十八不思議，　真如實性等虛空，　　聰慧菩薩能信受。

「舍利子！是名如來成就如是十八不共佛法。由成就故，如來、應、正遍知于大眾中正師子吼，自稱我處大仙尊位能轉梵輪，一切世間沙門婆羅門、諸天魔梵不能如法而轉。舍利子！如是安住凈信諸菩薩摩訶薩，于如來十不思議及十種不可思議法，信受諦奉志懷清凈無惑無疑，倍復踴躍深生歡喜發希奇想。」

大寶積經卷第四十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十一

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之七四無量品第五

爾時佛告舍利子：「菩薩摩訶薩安住如是清凈信已，佛薄伽梵知是菩薩摩訶薩為菩薩藏法門之器，知是諸佛正法器已，躬往其所開發顯示菩薩之道。舍利子！汝今當知，如是法門差別之相。所謂菩薩摩訶薩安住凈信，佛薄伽梵知是菩薩為菩薩藏法門之器，知是諸佛正法器已，躬往其所開菩薩道。舍利子！如彼往昔超越無數廣大無量不可思議阿僧企耶劫，爾時有佛出現於世，名為大蘊如來、應、正等、覺明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，

【現代漢語翻譯】現代漢語譯本知曉，導師的境界如同虛空一般，這被稱為如來不共之法。已經說了如來不共之法，最殊勝的十八種不可思議之處，真如實性如同虛空，聰慧的菩薩能夠信受。『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這被稱為如來成就的這十八種不共佛法。由於成就這些，如來、應、正遍知（Tathāgata, Arhat, Samyaksaṃbuddha，佛的三種稱號）在大眾中發出正師子吼（simhanāda，佛陀說法時的威嚴），自稱我處於大仙尊位，能夠轉動梵輪（brahmacakra，佛陀的教法），一切世間的沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）、諸天魔梵（deva, māra, brahma，天神、魔王、梵天）都不能如法轉動。舍利子！像這樣安住于清凈信心的諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），對於如來的十種不可思議以及十種不可思議之法，信受奉行，心懷清凈，沒有疑惑，更加踴躍，深生歡喜，發出稀奇的想法。』大寶積經卷第四十大正藏第 11 冊 No. 0310 大寶積經大寶積經卷第四十一大唐三藏法師玄奘（Xuánzàng，唐代著名譯經師）奉詔譯菩薩藏會第十二之七四無量品第五那時，佛告訴舍利子：『菩薩摩訶薩安住于這樣的清凈信心后，佛薄伽梵（Bhagavat，佛的尊號）知道這位菩薩摩訶薩是菩薩藏法門的器皿，知道是諸佛正法的器皿后，親自前往他的所在地，開發顯示菩薩之道。舍利子！你現在應當知道，這樣的法門有差別之相。所謂菩薩摩訶薩安住于清凈信心，佛薄伽梵知道這位菩薩是菩薩藏法門的器皿，知道是諸佛正法的器皿后，親自前往他的所在地，開示菩薩之道。舍利子！就像過去超越無數廣大無量不可思議阿僧祇耶（asaṃkhyeya，極大的數字）劫，那時有佛出現於世，名為大蘊如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，』

【English Translation】 English version Knowing, the realm of the Teacher is like empty space, this is called the unique Dharma of the Tathāgata. The unique Dharma of the Tathāgata has been spoken, the most supreme eighteen inconceivable aspects, the true suchness is like empty space, wise Bodhisattvas can believe and accept it. 'Śāriputra! This is called the Tathāgata's accomplishment of these eighteen unique Buddha Dharmas. Because of accomplishing these, the Tathāgata, Arhat, Samyaksaṃbuddha roars the true lion's roar in the assembly, proclaiming himself to be in the position of the great sage, able to turn the Brahma wheel, and all the Śramaṇas, Brāhmaṇas, Devas, Māras, and Brahmas in the world cannot turn it according to the Dharma. Śāriputra! Such Bodhisattva-mahāsattvas who dwell in pure faith, regarding the ten inconceivable aspects and ten kinds of inconceivable Dharmas of the Tathāgata, believe and accept them, hold them with pure minds, without doubt, and are even more joyful, deeply delighted, and give rise to extraordinary thoughts.' The Fortieth Scroll of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 11, No. 0310, Mahāratnakūṭa Sūtra The Forty-first Scroll of the Mahāratnakūṭa Sūtra Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree The Seventh of the Twelfth Assembly of the Bodhisattva Piṭaka, the Fifth Chapter on Immeasurable Qualities At that time, the Buddha told Śāriputra: 'After Bodhisattva-mahāsattvas dwell in such pure faith, the Bhagavat Buddha knows that these Bodhisattva-mahāsattvas are vessels for the Bodhisattva Piṭaka Dharma, and knowing that they are vessels for the true Dharma of all Buddhas, he personally goes to their place to develop and reveal the Bodhisattva path. Śāriputra! You should now know that such Dharmas have different aspects. That is, when Bodhisattva-mahāsattvas dwell in pure faith, the Bhagavat Buddha knows that these Bodhisattvas are vessels for the Bodhisattva Piṭaka Dharma, and knowing that they are vessels for the true Dharma of all Buddhas, he personally goes to their place to reveal the Bodhisattva path. Śāriputra! Just like in the past, surpassing countless vast, immeasurable, inconceivable asaṃkhyeya kalpas, at that time a Buddha appeared in the world, named Mahāskandha Tathāgata, Arhat, Samyaksaṃbuddha, perfect in knowledge and conduct, Sugata, knower of the world, unsurpassed hero, tamer of men, teacher of gods and humans, Buddha, Bhagavat,'

住自作證具足神通，為諸世間天人魔梵、沙門婆羅門、阿素洛等無量大眾，宣說妙法開示演暢，初中后善文義巧妙，純滿清白隨順梵行。舍利子！爾時大蘊如來、應、正等覺有七十二那庾多聲聞弟子共會說法，皆是大阿羅漢，諸漏已盡無復煩惱，乃至心得自在，到于第一究竟彼岸。舍利子！是時有王名最勝壽，如法治世，號持政王。所治大城名最勝幢，廣博嚴麗安隱豐樂甚可愛樂，人物充滿諠嘩熾盛。舍利子！時勝壽王有子名精進行，年居童幼形貌端嚴，成就第一圓滿凈色，為諸眾生之所樂見，已曾供養承事拘胝那庾多百千諸佛，親覲奉敬殖諸善本。舍利子！爾時精進行童子與諸內宮出遊園觀，時大蘊如來、應、正等覺知是童子為菩薩藏法門之器，又是諸佛正法之器，便往彼園精進行所。既到彼已上住空中，為是童子開菩薩道。

「又復贊說三世諸佛『童子當知，云何名為菩薩道耶？所謂菩薩摩訶薩，于諸有情精勤修習四無量心。何等為四？所謂大慈波羅蜜、大悲波羅蜜、大喜波羅蜜、大舍波羅蜜。又勤精進于諸攝法隨順修學。童子！若有菩薩如是修行，是名開菩薩道。

「『複次童子！云何菩薩摩訶薩于諸眾生精勤修學大慈無量波羅蜜？所謂菩薩摩訶薩行菩薩道，為阿耨多羅三藐三菩提故，盡眾生界慈

【現代漢語翻譯】現代漢語譯本：

住于自身證得的神通，為世間諸天、人、魔、梵天、沙門、婆羅門、阿修羅等無量大眾，宣說微妙的佛法，開示闡揚，初善、中善、后善，文辭義理巧妙，純粹圓滿清凈，隨順清凈的修行。舍利子（佛陀弟子名）！那時，大蘊如來（佛名）、應供、正等覺，有七十二那由他（數量單位）聲聞弟子共同集會聽法，他們都是大阿羅漢（斷盡煩惱的聖者），諸漏已盡，不再有煩惱，乃至心得自在，到達第一究竟的彼岸。舍利子！那時，有一位國王名叫最勝壽，如法治理國家，號稱持政王。他所治理的大城名叫最勝幢，廣闊莊嚴，安穩富饒，非常可愛，人口眾多，喧鬧繁盛。舍利子！當時，勝壽王有一個兒子名叫精進行，年紀尚幼，容貌端正莊嚴，成就第一圓滿清凈的相貌，為眾生所喜見，他曾經供養承事拘胝（數量單位）那由他百千諸佛，親自覲見奉敬，種下各種善根。舍利子！那時，精進行童子與後宮妃嬪出遊園林觀賞，當時，大蘊如來、應供、正等覺知道這個童子是菩薩藏法門的器皿，也是諸佛正法的器皿，便前往那個園林，來到精進行所在的地方。到達那裡后，他升到空中，為這個童子開示菩薩道。

又讚歎宣說三世諸佛：『童子，你應當知道，什麼叫做菩薩道呢？所謂菩薩摩訶薩（大菩薩），對於一切有情眾生，精勤修習四無量心。哪四種呢？就是大慈波羅蜜（慈愛到彼岸）、大悲波羅蜜（悲憫到彼岸）、大喜波羅蜜（喜悅到彼岸）、大舍波羅蜜（捨棄到彼岸）。又勤奮精進于各種攝法，隨順修學。童子！如果有菩薩這樣修行，就叫做開菩薩道。』

『其次，童子！菩薩摩訶薩如何對一切眾生精勤修學大慈無量波羅蜜呢？所謂菩薩摩訶薩行菩薩道，爲了阿耨多羅三藐三菩提（無上正等正覺）的緣故，盡一切眾生界，以慈心對待他們。 English version:

Dwelling in the self-attested power of supernormal abilities, for the immeasurable multitude of beings in the world, including gods, humans, demons, Brahma, ascetics, Brahmins, Asuras, etc., he proclaimed the wonderful Dharma, revealing and expounding it. It was excellent in the beginning, middle, and end, with skillful words and meanings, pure, complete, and in accordance with the pure conduct. Shariputra (name of Buddha's disciple)! At that time, the Tathagata (Buddha's title) Great Accumulation, the Worthy One, the Perfectly Enlightened One, had seventy-two nayutas (unit of number) of Shravaka (hearer) disciples gathered together to hear the Dharma. They were all great Arhats (saints who have extinguished all defilements), their outflows were exhausted, they had no more afflictions, and their minds were free, having reached the ultimate shore. Shariputra! At that time, there was a king named Most Excellent Life, who ruled the country according to the Dharma, and was called King Holder of Governance. The great city he governed was named Most Excellent Banner, vast, magnificent, peaceful, prosperous, and very lovely, filled with people, noisy, and flourishing. Shariputra! At that time, King Most Excellent Life had a son named Great Diligence, who was still young, with a handsome and dignified appearance, possessing the most perfect and pure form, pleasing to all beings. He had previously made offerings and served kotis (unit of number) of nayutas of hundreds of thousands of Buddhas, personally paying homage and planting various roots of goodness. Shariputra! At that time, the boy Great Diligence went to the garden for sightseeing with the ladies of the inner palace. At that time, the Tathagata Great Accumulation, the Worthy One, the Perfectly Enlightened One, knew that this boy was a vessel for the Bodhisattva treasury of Dharma, and also a vessel for the Buddhas' true Dharma. He then went to that garden, to the place where Great Diligence was. Having arrived there, he ascended into the sky and revealed the Bodhisattva path to the boy.

He also praised and spoke of the Buddhas of the three times: 'Boy, you should know, what is called the Bodhisattva path? What is called a Bodhisattva Mahasattva (great Bodhisattva) is one who diligently cultivates the four immeasurable minds towards all sentient beings. What are the four? They are the Great Loving-kindness Paramita (perfection of loving-kindness), the Great Compassion Paramita (perfection of compassion), the Great Joy Paramita (perfection of joy), and the Great Equanimity Paramita (perfection of equanimity). Also, one should diligently strive in all the methods of gathering and cultivate accordingly. Boy! If a Bodhisattva cultivates in this way, it is called opening the Bodhisattva path.'

'Furthermore, boy! How does a Bodhisattva Mahasattva diligently cultivate the Great Loving-kindness Immeasurable Paramita towards all sentient beings? It is that a Bodhisattva Mahasattva, practicing the Bodhisattva path, for the sake of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), treats all sentient beings with loving-kindness throughout the entire realm of sentient beings.

【English Translation】 Dwelling in the self-attested power of supernormal abilities, for the immeasurable multitude of beings in the world, including gods, humans, demons, Brahma, ascetics, Brahmins, Asuras, etc., he proclaimed the wonderful Dharma, revealing and expounding it. It was excellent in the beginning, middle, and end, with skillful words and meanings, pure, complete, and in accordance with the pure conduct. Shariputra! At that time, the Tathagata Great Accumulation, the Worthy One, the Perfectly Enlightened One, had seventy-two nayutas of Shravaka disciples gathered together to hear the Dharma. They were all great Arhats, their outflows were exhausted, they had no more afflictions, and their minds were free, having reached the ultimate shore. Shariputra! At that time, there was a king named Most Excellent Life, who ruled the country according to the Dharma, and was called King Holder of Governance. The great city he governed was named Most Excellent Banner, vast, magnificent, peaceful, prosperous, and very lovely, filled with people, noisy, and flourishing. Shariputra! At that time, King Most Excellent Life had a son named Great Diligence, who was still young, with a handsome and dignified appearance, possessing the most perfect and pure form, pleasing to all beings. He had previously made offerings and served kotis of nayutas of hundreds of thousands of Buddhas, personally paying homage and planting various roots of goodness. Shariputra! At that time, the boy Great Diligence went to the garden for sightseeing with the ladies of the inner palace. At that time, the Tathagata Great Accumulation, the Worthy One, the Perfectly Enlightened One, knew that this boy was a vessel for the Bodhisattva treasury of Dharma, and also a vessel for the Buddhas' true Dharma. He then went to that garden, to the place where Great Diligence was. Having arrived there, he ascended into the sky and revealed the Bodhisattva path to the boy. He also praised and spoke of the Buddhas of the three times: 'Boy, you should know, what is called the Bodhisattva path? What is called a Bodhisattva Mahasattva is one who diligently cultivates the four immeasurable minds towards all sentient beings. What are the four? They are the Great Loving-kindness Paramita, the Great Compassion Paramita, the Great Joy Paramita, and the Great Equanimity Paramita. Also, one should diligently strive in all the methods of gathering and cultivate accordingly. Boy! If a Bodhisattva cultivates in this way, it is called opening the Bodhisattva path.' 'Furthermore, boy! How does a Bodhisattva Mahasattva diligently cultivate the Great Loving-kindness Immeasurable Paramita towards all sentient beings? It is that a Bodhisattva Mahasattva, practicing the Bodhisattva path, for the sake of Anuttara-samyak-sambodhi, treats all sentient beings with loving-kindness throughout the entire realm of sentient beings.

心遍滿。以何等量為眾生界？所謂盡虛空界是眾生量。童子當知，如虛空界無所不遍，如是菩薩摩訶薩大慈無量亦復如是，無有眾生含識種類而不充遍。童子當知，如眾生界無有限量，如是菩薩摩訶薩所修之慈亦無限量。空無邊故眾生無邊，眾生無邊故慈亦無邊。童子當知，眾生界多非大地界，又非水界火界風界。吾今為汝廣說譬喻，令汝了知諸眾生界無限量義。童子當知，假使十方各如殑伽河沙等世界數量，一切同時合成大海，滿其中水。復有如上殑伽河沙等眾生同共集會，析一毛端為百五十分，共以一分沾取海中第一滴水。復有餘殑伽河沙等眾生如前同會，取一分毛沾取海中第二滴水。復有餘殑伽河沙等眾生如前同會，取一分毛沾取海中第三滴水。童子當知，假使以是毛滴方便尚可沾盡此大海水，而眾生性邊量無盡。是故當知，眾生之性無量無邊不可思議，而菩薩慈悉皆遍滿。童子！于汝意云何？如是無量無邊修慈善根，頗有能得其邊際不？』精進行童子白佛言：『不也。世尊！』佛言：『如是如是。童子！菩薩摩訶薩亦復如是，修慈善根遍眾生界為無限量。複次童子！我今更說大慈之相。童子當知，此慈無量能護自身，此慈如是發起他利，于無諍論慈最第一，慈能除斷忿恚根栽，慈能永滅一切過失，慈能遠離諸

有愛纏。此慈如是，但見眾生清凈勝德，而不見彼有諸愆犯。慈能超越熱惱所侵，慈能生長身語心樂。慈力如是，不為一切他所惱害，慈性安隱離諸怖畏，慈善根力隨順聖道，慈能令彼多瞋暴惡不忍眾生髮清凈信，慈能濟拔諸眾生聚。以慈力故於彼刀杖性無執持，慈能將導一切眾生趣于解脫。是慈能滅諸惡瞋恚，是慈遠離詐現威儀諛諂矯飾逼切求索，而能增長利養恭敬名譽等事。以慈力故梵釋天王之所禮敬，以慈嚴身所有威德。行慈之人為聰慧者所共稱讚，慈能防護一切愚夫。是慈力故超過欲界，順梵天道開解脫路。慈為大乘最居前導，慈能攝御一切諸乘，慈能積集無染福聚，慈善之力一切有依，諸福業事所不能及。慈能莊嚴三十二相及隨顯相，慈能離彼鄙賤下劣不具諸根，慈為坦路善道涅槃歸趣之所。是慈能遠一切惡道及諸八難，是慈力故喜樂法樂，不貪一切富貴王位受用樂具。是慈力故於諸眾生等心行施，是慈能離種種妄想。慈為門路一切尸羅學之所由，慈能救濟諸犯禁者，是慈能現忍辱之力，慈能遠離一切憍慢矜伐自大，慈能發起無動精進，慈能令修正方便行速疾究竟，慈能為諸靜慮解脫及三摩地三摩缽底之所根本。慈能令心出離煩惱諸有熾然，慈為一切智慧生因。由慈無量能聞持故，自他諸品皆悉決定。慈能

【現代漢語翻譯】現代漢語譯本有愛纏縛（指被愛慾所束縛）。這種慈愛是這樣的，只看到眾生清凈殊勝的功德，而看不到他們有任何過錯。慈愛能夠超越熱惱的侵擾，慈愛能夠增長身語心的快樂。慈愛的力量是這樣的，不會被任何外在的事物所惱害，慈愛的本性安穩，遠離一切恐懼，慈愛的善根力量順應聖道，慈愛能夠使那些多嗔暴怒、不能忍受眾生的眾生髮起清凈的信心，慈愛能夠救拔一切眾生。因為慈愛的力量，對於刀杖等暴力行為不會執著，慈愛能夠引導一切眾生走向解脫。這種慈愛能夠滅除一切惡念和嗔恚，這種慈愛遠離虛偽的威儀、諂媚、矯飾和逼迫索取，而能夠增長利益、供養、恭敬和名譽等。因為慈愛的力量，梵天和帝釋天王都會禮敬，以慈愛莊嚴自身，具有威德。修行慈愛的人會被聰慧的人所共同稱讚，慈愛能夠保護一切愚癡的人。因為慈愛的力量，能夠超越欲界，順應梵天之道，開啟解脫之路。慈愛是大乘佛法最前導的修行，慈愛能夠統攝一切乘，慈愛能夠積累無染的福德，慈愛的善力是一切的依靠，是所有福德事業所不能比擬的。慈愛能夠莊嚴三十二相和隨形好，慈愛能夠遠離卑賤下劣、不具足諸根的缺陷，慈愛是通往涅槃的坦途和歸宿。這種慈愛能夠遠離一切惡道和八難，因為慈愛的力量，能夠獲得喜樂和法樂，不貪戀一切富貴、王位和享樂。因為慈愛的力量，能夠對一切眾生平等地行佈施，慈愛能夠遠離種種妄想。慈愛是一切戒律學習的門路，慈愛能夠救濟那些犯戒的人，這種慈愛能夠展現忍辱的力量，慈愛能夠遠離一切驕慢、自誇和自大，慈愛能夠發起無動搖的精進，慈愛能夠使修正方便之行迅速究竟，慈愛是禪定、解脫以及三摩地、三摩缽底的根本。慈愛能夠使心出離煩惱和一切熾熱的慾望，慈愛是一切智慧產生的根源。由於慈愛的無量，能夠聽聞和受持，自己和他人的品性都能夠得到決定。慈愛能夠

【English Translation】 English version There is attachment to love. This compassion is such that it only sees the pure and superior virtues of sentient beings, and does not see any faults in them. Compassion can transcend the invasion of heat and vexation, and compassion can increase the joy of body, speech, and mind. The power of compassion is such that it is not disturbed by anything external, the nature of compassion is peaceful, free from all fears, the power of the good roots of compassion is in accordance with the holy path, compassion can make those who are full of anger and violence, and cannot tolerate sentient beings, develop pure faith, compassion can rescue all sentient beings. Because of the power of compassion, there is no attachment to weapons and violence, compassion can guide all sentient beings towards liberation. This compassion can extinguish all evil thoughts and anger, this compassion is far from false displays of dignity, flattery, hypocrisy, and forced demands, and can increase benefits, offerings, respect, and fame. Because of the power of compassion, Brahma and Indra will pay homage, adorning oneself with compassion, possessing virtue. Those who practice compassion will be praised by the wise, compassion can protect all foolish people. Because of the power of compassion, one can transcend the desire realm, follow the path of Brahma, and open the path to liberation. Compassion is the foremost practice of Mahayana Buddhism, compassion can encompass all vehicles, compassion can accumulate pure merit, the good power of compassion is the reliance of all, and cannot be compared to all meritorious deeds. Compassion can adorn the thirty-two marks and the minor marks, compassion can be far from the defects of being lowly, inferior, and lacking in faculties, compassion is the smooth path and the destination of Nirvana. This compassion can be far from all evil paths and the eight difficulties, because of the power of compassion, one can obtain joy and the joy of Dharma, not greedy for all wealth, royal positions, and enjoyment. Because of the power of compassion, one can practice giving equally to all sentient beings, compassion can be far from all kinds of delusions. Compassion is the gateway to all precepts and learning, compassion can rescue those who violate the precepts, this compassion can show the power of patience, compassion can be far from all arrogance, boasting, and self-importance, compassion can initiate unwavering diligence, compassion can make the practice of expedient means quickly reach completion, compassion is the foundation of meditation, liberation, samadhi, and samapatti. Compassion can make the mind free from afflictions and all burning desires, compassion is the root cause of all wisdom. Because of the immeasurable nature of compassion, one can hear and uphold, and the qualities of oneself and others can be determined. Compassion can

除遣順魔煩惱，是慈力故同住安樂。慈能令人起住坐臥密護威儀，慈能損減諸掉性慾。是慈猶如妙香涂身，是慈能涂慚愧衣服，是慈能遣一切諸難煩惱惡趣。慈能濟拔一切眾生，大慈無量捐舍自樂，能與一切眾生安隱快樂。如是無量不可思議大慈之相，吾今略說。童子！是名菩薩摩訶薩大慈無量波羅蜜。菩薩摩訶薩由成就是大慈無量故，觀諸眾生常懷慈善，勤求正法無有疲倦。童子當知，諸聲聞慈唯能自救，諸菩薩慈畢竟度脫一切眾生。童子當知，眾生緣慈，初發大心菩薩所得。法緣之慈，趣向聖行菩薩所得。無緣之慈，證無生忍菩薩所得。童子！是名菩薩摩訶薩大慈無量波羅蜜。若菩薩摩訶薩安住大慈波羅蜜故，則於一切眾生慈心遍滿。

「『複次精進行童子！云何名為菩薩摩訶薩大悲無量波羅蜜？童子當知，菩薩摩訶薩為欲證得阿耨多羅三藐三菩提故，應以大悲而為導首，如人命根出息入息而為上首。如是童子，證得大乘菩薩摩訶薩亦復如是，必以大悲而為導首。童子！如轉輪王所有眾寶，要以金輪而為前導。如是童子！菩薩摩訶薩亦復如是，所有一切諸佛正法，皆以大悲而為導首。

「『複次童子！菩薩摩訶薩為阿耨多羅三藐三菩提故，度諸眾生行於大悲，畢竟不捨一切眾生。童子！云何菩薩摩訶

【現代漢語翻譯】現代漢語譯本驅除順從魔的煩惱，這是因為慈愛的力量，能與眾生同住安樂。慈愛能使人起立、行走、坐臥時，都能秘密地守護威儀，慈愛能減少各種散亂。慈愛就像美妙的香塗在身上，慈愛能塗上慚愧的衣裳，慈愛能驅除一切災難、煩惱和惡道。慈愛能救拔一切眾生，大慈無量，捨棄自己的快樂，能給予一切眾生安穩快樂。像這樣無量不可思議的大慈之相，我現在簡略地說一下。童子！這叫做菩薩摩訶薩（菩薩中的大菩薩）的大慈無量波羅蜜（到達彼岸的修行）。菩薩摩訶薩因為成就這種大慈無量，所以觀察眾生時常懷慈善之心，勤奮追求正法而沒有疲倦。童子你應該知道，聲聞（小乘修行者）的慈愛只能自救，而菩薩的慈愛最終能度脫一切眾生。童子你應該知道，緣于眾生的慈愛，是初發大心的菩薩所得到的。緣於法的慈愛，是趣向聖行的菩薩所得到的。無緣的慈愛，是證得無生忍的菩薩所得到的。童子！這叫做菩薩摩訶薩的大慈無量波羅蜜。如果菩薩摩訶薩安住于大慈波羅蜜，那麼他對一切眾生的慈心就會充滿一切處。『再者，精進行童子！什麼叫做菩薩摩訶薩的大悲無量波羅蜜？童子你應該知道，菩薩摩訶薩爲了證得阿耨多羅三藐三菩提（無上正等正覺），應該以大悲作為引導，就像人的命根以出息入息作為首要。像這樣，童子，證得大乘的菩薩摩訶薩也是如此，必定以大悲作為引導。童子！就像轉輪王所有的眾多珍寶，要以金輪作為前導。像這樣，童子！菩薩摩訶薩也是如此，所有一切諸佛的正法，都以大悲作為引導。『再者，童子！菩薩摩訶薩爲了阿耨多羅三藐三菩提的緣故，度化眾生時行於大悲，最終不捨棄一切眾生。童子！菩薩摩訶薩如何行於大悲呢？'

【English Translation】 English version Eliminating the afflictions that follow Mara, it is through the power of loving-kindness that one dwells in peace and happiness. Loving-kindness enables one to maintain dignified conduct in standing, walking, sitting, and lying down, and it diminishes all distractions. Loving-kindness is like a fine fragrance applied to the body; it is like clothing of shame and remorse; it can dispel all calamities, afflictions, and evil destinies. Loving-kindness can rescue all beings; great loving-kindness is immeasurable, relinquishing one's own happiness, and it can grant all beings peace and joy. Such are the immeasurable and inconceivable aspects of great loving-kindness, which I have now briefly described. O son! This is called the immeasurable perfection of great loving-kindness of a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas). Because a Bodhisattva Mahasattva has achieved this immeasurable great loving-kindness, they constantly observe all beings with a compassionate heart, diligently seeking the true Dharma without weariness. O son, you should know that the loving-kindness of the Sravakas (hearers, practitioners of the Hinayana) can only save themselves, while the loving-kindness of the Bodhisattvas ultimately liberates all beings. O son, you should know that the loving-kindness that arises from beings is attained by Bodhisattvas who have initially generated the great aspiration. The loving-kindness that arises from the Dharma is attained by Bodhisattvas who are progressing towards the holy path. The loving-kindness that arises without conditions is attained by Bodhisattvas who have realized the forbearance of non-origination. O son! This is called the immeasurable perfection of great loving-kindness of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva abides in the perfection of great loving-kindness, then their compassionate heart will pervade all beings. 『Furthermore, O son of diligent practice! What is called the immeasurable perfection of great compassion of a Bodhisattva Mahasattva? O son, you should know that a Bodhisattva Mahasattva, in order to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), should take great compassion as their guide, just as the life force of a person takes breathing in and out as its foremost. Likewise, O son, a Bodhisattva Mahasattva who has attained the Great Vehicle is also like this, they must take great compassion as their guide. O son! Just as all the many treasures of a Chakravartin King (universal monarch) require the golden wheel as their guide, so too, O son! A Bodhisattva Mahasattva is like this, all the true Dharma of all Buddhas takes great compassion as its guide. 『Furthermore, O son! A Bodhisattva Mahasattva, for the sake of Anuttara-samyak-sambodhi, practices great compassion in liberating all beings, ultimately not abandoning any being. O son! How does a Bodhisattva Mahasattva practice great compassion?'

薩于眾生所發起大悲？童子！菩薩摩訶薩行大悲時，觀諸眾生虛偽身見之所纏縛、為諸惡見之所藏隱。菩薩摩訶薩如是觀已，于諸眾生髮起大悲，我當爲彼說微妙法，令其永斷虛偽身見種種纏縛諸惡見等。

「『複次童子！菩薩摩訶薩行大悲時，觀諸眾生安住不實虛偽顛倒，于無常中妄起常想、于諸苦中妄起樂想、于無我中妄起我想、于不凈中妄起凈想。童子！菩薩摩訶薩如是觀已，于諸眾生髮起大悲，我當爲彼說微妙法，令其永斷虛妄不實諸顛倒故。

「『複次童子！菩薩摩訶薩行大悲時，觀諸眾生愚癡顛倒耽嗜愛慾，于母姊妹尚生陵逼，況復于彼餘眾生等。菩薩摩訶薩觀是事已，作如是念：「苦哉世間，乃能容止非聖之聚、惡業無愧充滿其中。」復作是念：「咄哉苦哉！如是眾生曾處母胎，臥息停止生由產門，如何無恥共行斯事。如是眾生深為大失極可憐愍，種種過患極可訶責。何以故？為貪瞋癡之所害故，又為無智所加害故，舍離正法安住非法，修行惡法墮在地獄、畜生、焰魔鬼趣。如是眾生惡業引故，所往之處行於非道。」童子！譬如野干于彼冢間，為諸群狗之所搏逐，逃迸走避臨大峻崖，窮途所逼夜中嗥叫。如是童子！彼諸眾生亦復如是同於野干。複次童子！譬如生盲，群狗逼逐臨大坑澗。如

【現代漢語翻譯】現代漢語譯本：『菩薩對眾生髮起的大悲是什麼樣的呢？童子！菩薩摩訶薩在行大悲時，觀察到眾生被虛假的『身見』所束縛，被各種邪惡的見解所矇蔽。菩薩摩訶薩這樣觀察后，對眾生髮起大悲心，心想：『我應當為他們宣說微妙的佛法，使他們永遠斷除虛假的『身見』以及各種纏縛和邪惡的見解。』『再者，童子！菩薩摩訶薩在行大悲時，觀察到眾生安住在不真實的虛妄顛倒之中，在無常的事物中妄想有常，在痛苦中妄想有快樂，在無我的事物中妄想有我，在不凈的事物中妄想有清凈。童子！菩薩摩訶薩這樣觀察后，對眾生髮起大悲心，心想：『我應當為他們宣說微妙的佛法，使他們永遠斷除虛妄不實的各種顛倒。』『再者，童子！菩薩摩訶薩在行大悲時，觀察到眾生愚癡顛倒，沉溺於愛慾之中，甚至對自己的母親姐妹都產生侵犯的行為，更何況是對其他眾生。菩薩摩訶薩觀察到這些事情后，這樣想：『世間真是痛苦啊，竟然能夠容納這些不聖潔的群體，充滿著無恥的惡業。』又想：『唉，真是痛苦啊！這些眾生曾經在母親的子宮裡，安穩地休息，從產門出生，怎麼會做出這樣的事情呢？這些眾生真是太可憐了，犯下了如此大的過失，應該受到嚴厲的譴責。為什麼呢？因為他們被貪婪、嗔恨、愚癡所傷害，又被無知所加害，捨棄了正法而安住于非法，修行惡法，墮入地獄、畜生、餓鬼道。這些眾生被惡業所牽引，所去之處都走在錯誤的道路上。』童子！譬如野獸在墳墓之間，被一群狗追逐，逃跑躲避到懸崖邊，走投無路，在夜裡嚎叫。童子！這些眾生也像野獸一樣。再者，童子！譬如一個天生的盲人，被一群狗追逐，跑到大坑邊。

【English Translation】 English version: 『What is the great compassion that Bodhisattvas arouse towards sentient beings? O son! When a Bodhisattva Mahasattva practices great compassion, he observes that sentient beings are bound by false views of self, and hidden by various evil views. Having observed this, the Bodhisattva Mahasattva arouses great compassion towards these sentient beings, thinking: 『I shall speak the subtle Dharma for them, so that they may forever cut off false views of self, various entanglements, and evil views.』『Furthermore, O son! When a Bodhisattva Mahasattva practices great compassion, he observes that sentient beings dwell in unreal, false, and inverted views, falsely conceiving permanence in impermanence, pleasure in suffering, self in no-self, and purity in impurity. O son! Having observed this, the Bodhisattva Mahasattva arouses great compassion towards these sentient beings, thinking: 『I shall speak the subtle Dharma for them, so that they may forever cut off all false and unreal inversions.』『Furthermore, O son! When a Bodhisattva Mahasattva practices great compassion, he observes that sentient beings are foolish, inverted, and addicted to desires, even committing acts of violation against their own mothers and sisters, let alone other sentient beings. Having observed these things, the Bodhisattva Mahasattva thinks: 『How painful is this world, that it can accommodate such unholy gatherings, filled with shameless evil deeds.』 He further thinks: 『Alas, how painful! These sentient beings once rested peacefully in their mothers』 wombs, and were born from the birth canal, how can they commit such acts? These sentient beings are deeply lost and extremely pitiful, deserving of severe condemnation for their various faults. Why is this so? Because they are harmed by greed, hatred, and ignorance, and further harmed by lack of wisdom, abandoning the right Dharma and dwelling in the wrong, practicing evil deeds, and falling into the hell, animal, and hungry ghost realms. These sentient beings, led by their evil karma, go to places where they walk on the wrong path.』 O son! It is like a jackal in a graveyard, being chased by a pack of dogs, fleeing and escaping to the edge of a cliff, cornered and howling in the night. O son! These sentient beings are also like that jackal. Furthermore, O son! It is like a person born blind, being chased by a pack of dogs, running to the edge of a great pit.

是童子！彼諸眾生亦復如是同於生盲。複次童子！譬如圂豬行處糞穢兼又食啖初無厭惡。如是童子！彼諸眾生亦復如是同於圂豬。如是眾生極可憐愍，淫惱所逼于親非親，為諸煩惱之所加害，行魔徒黨魔罥所縛，纏裹惑網陷沒欲泥。童子！菩薩摩訶薩觀是事已，于彼眾生髮起大悲，我當爲彼宣說妙法令其永斷諸欲煩惱故。

「『複次童子！菩薩摩訶薩行大悲時，觀諸眾生五蓋所覆、欲箭所中，貪著六處，眼見色已執著像貌不能捨離，如是耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸，執著形相皆不能捨。是諸眾生多於瞋恚互相怨仇，若得義利稱我善友，得非義利便相加害。是諸眾生多於惛沈及以眠睡羸劣愚鈍，為無智膜之所覆障。是諸眾生不善掉悔之所纏縛，常為種種諸惡煩惱染污其心。是諸眾生疑網纏裹，于甚深法不能決定。童子！菩薩摩訶薩如是觀已，于諸眾生髮起大悲，我當爲彼說微妙法，令其永斷諸蔭蓋故。

「『複次童子！菩薩摩訶薩行大悲時，觀諸眾生為慢所害、過慢所害、我慢所害、增上慢所害、邪慢所害，于諸下劣計我為勝，于彼等者計我最勝。或有眾生計色為我，或復乃至計識為我，于所未證計我已證。由恃此故，應可問訊而不問訊、應可禮拜而不禮拜，于諸長宿心無敬順，于尊重師不

【現代漢語翻譯】現代漢語譯本：『童子！那些眾生也像盲人一樣。再者，童子！譬如豬在糞坑裡行走，吃著污穢的東西，從不厭惡。同樣，童子！那些眾生也像豬一樣。這些眾生非常可憐，被淫慾所困擾，對親近和不親近的人都一樣，被各種煩惱所傷害，行走在魔的黨羽中，被魔的羅網所束縛，被迷惑的網纏繞，陷在慾望的泥潭中。童子！菩薩摩訶薩看到這些情況后，對這些眾生生起大悲心，我應當為他們宣說微妙的佛法，使他們永遠斷除各種慾望和煩惱。』『再者，童子！菩薩摩訶薩行大悲心時，觀察到眾生被五蓋（貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋）所覆蓋，被慾望之箭射中，貪戀六處（眼、耳、鼻、舌、身、意），眼睛看到顏色后就執著於它的形象，不能捨棄，耳朵聽到聲音、鼻子聞到氣味、舌頭嚐到味道、身體感覺到觸覺，都執著於它們的形象，不能捨棄。這些眾生大多充滿嗔恨，互相怨恨，如果得到利益就稱讚對方是好朋友，如果得不到利益就互相傷害。這些眾生大多昏沉、睡眠，虛弱愚鈍，被無知的薄膜所遮蔽。這些眾生被不善的掉舉和後悔所纏縛，常常被各種惡的煩惱污染內心。這些眾生被疑惑的網纏繞，對於甚深的佛法不能確定。童子！菩薩摩訶薩這樣觀察后，對這些眾生生起大悲心，我應當為他們宣說微妙的佛法，使他們永遠斷除各種障礙。』『再者，童子！菩薩摩訶薩行大悲心時，觀察到眾生被慢（驕傲）所害、過慢（過分驕傲）所害、我慢（以自我為中心的驕傲）所害、增上慢（未證得道卻自以為證得）所害、邪慢（錯誤的驕傲）所害，對於不如自己的人認為自己勝過他們，對於和自己相等的人認為自己最勝。或者有些眾生認為色（物質）是我，或者甚至認為識（意識）是我，對於沒有證得的境界認為自己已經證得。因為依仗這些，應該問候的人不去問候，應該禮拜的人不去禮拜，對於年長的長輩心中沒有恭敬順從，對於尊敬的老師不尊敬。』

【English Translation】 English version: 'O son! Those beings are also like the blind. Furthermore, O son! It is like a pig that walks in a dung heap, eating filth without any disgust. Likewise, O son! Those beings are also like pigs. These beings are extremely pitiable, tormented by lust, treating both relatives and non-relatives the same, harmed by various afflictions, walking among the followers of Mara, bound by Mara's net, entangled in the web of delusion, and sunk in the mud of desire. O son! When a Bodhisattva Mahasattva sees these things, he develops great compassion for these beings, thinking, 'I shall proclaim the wonderful Dharma to them, so that they may forever cut off all desires and afflictions.' 'Furthermore, O son! When a Bodhisattva Mahasattva practices great compassion, he observes that beings are covered by the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), pierced by the arrows of desire, and attached to the six sense bases (eye, ear, nose, tongue, body, and mind). When the eye sees a form, they cling to its appearance and cannot let go. Similarly, with sounds heard by the ear, smells smelled by the nose, tastes tasted by the tongue, and touches felt by the body, they cling to their forms and cannot let go. These beings are mostly filled with anger, harboring resentment towards each other. If they gain benefits, they praise others as good friends, but if they do not gain benefits, they harm each other. These beings are mostly dull, sleepy, weak, and foolish, covered by the veil of ignorance. These beings are bound by unwholesome restlessness and regret, and their minds are constantly defiled by various evil afflictions. These beings are entangled in the net of doubt and cannot be certain about the profound Dharma. O son! Having observed this, the Bodhisattva Mahasattva develops great compassion for these beings, thinking, 'I shall proclaim the wonderful Dharma to them, so that they may forever cut off all hindrances.' 'Furthermore, O son! When a Bodhisattva Mahasattva practices great compassion, he observes that beings are harmed by pride, excessive pride, self-pride, conceit, and wrong pride. They consider themselves superior to those who are inferior, and they consider themselves the most superior among those who are equal. Some beings consider form (matter) to be 'I', or even consciousness to be 'I'. They think they have attained what they have not attained. Because of this reliance, they do not greet those who should be greeted, they do not bow to those who should be bowed to, they have no respect for elders, and they do not respect their revered teachers.'

加祇仰，于聰睿者而不請問，何等為善何等不善？何等應修何等不修？何等應作何等不作？何等有罪何等無罪？何等為道？何等為三摩地？何等為解脫？如是等法曾未明瞭，但自計我為勝為尊。童子！菩薩摩訶薩如是觀已，于諸眾生髮起大悲，我當爲彼說微妙法，令其永斷一切憍慢種故。

「『複次童子！菩薩摩訶薩行大悲時，觀諸眾生愛縛所縛，為愛僮僕妻妾男女所共纏裹，為無義利之所圍繞，為諸衰禍之所繫縛，生死關鍵之所遮礙，不能出離地獄、傍生、焰魔鬼道。為彼有縛之所拘撿，而不能得縱任自在。童子！菩薩摩訶薩如是觀已，于諸眾生髮起大悲，我當爲彼說微妙法，令其獲得縱任自在隨欲而行趣涅槃故。

「『複次童子！菩薩摩訶薩行大悲時，觀諸眾生遠離善友為惡知識之所纏執，由彼昵近諸惡友故，耽著一切不善之業，所謂殺生、偷盜、邪行、妄語、離間、粗獷、綺語、貪、恚、邪見，諸如是等無量惡業熾然建立。童子！菩薩摩訶薩如是觀已，于諸眾生髮起大悲，我當爲彼說微妙法，令其為諸善友所攝，捨棄十種不善業道，令具受持十善業故。

「『複次童子！菩薩摩訶薩行大悲時，觀諸眾生為諸愚癡之所覆蔽，無明暗暯之所翳障，顛倒執著，于其自體有情命者、生者、人者、少年

【現代漢語翻譯】現代漢語譯本：加祇仰（一種傲慢的態度），對於那些聰明睿智的人也不請教，什麼是善，什麼是不善？什麼應該修行，什麼不應該修行？什麼應該做，什麼不應該做？什麼有罪，什麼無罪？什麼是道？什麼是三摩地（禪定）？什麼是解脫？像這些道理從來沒有明白，只是自以為自己是殊勝的、尊貴的。童子！菩薩摩訶薩這樣觀察之後，對一切眾生髮起大悲心，我應當為他們宣說微妙的佛法，讓他們永遠斷除一切驕慢的種子。『再者，童子！菩薩摩訶薩在行大悲心時，觀察到眾生被愛慾的束縛所捆綁，成為愛慾的奴僕，被妻子、妾侍、兒女所纏繞，被沒有意義的利益所包圍，被各種衰敗和災禍所束縛，被生死的關鍵所阻礙，不能脫離地獄、畜生、餓鬼道。他們被這些束縛所拘禁，而不能得到自由自在。童子！菩薩摩訶薩這樣觀察之後，對一切眾生髮起大悲心，我應當為他們宣說微妙的佛法，讓他們獲得自由自在，隨心所欲地走向涅槃。『再者，童子！菩薩摩訶薩在行大悲心時，觀察到眾生遠離善友，被惡知識所纏繞，由於他們親近這些惡友，沉迷於一切不善的行為，例如殺生、偷盜、邪淫、妄語、離間、粗暴、綺語、貪婪、嗔恨、邪見，像這些無量的惡業熾盛地建立起來。童子！菩薩摩訶薩這樣觀察之後，對一切眾生髮起大悲心，我應當為他們宣說微妙的佛法，讓他們被善友所攝受，捨棄十種不善的業道，讓他們能夠受持十種善業。『再者，童子！菩薩摩訶薩在行大悲心時，觀察到眾生被愚癡所覆蓋，被無明的黑暗所遮蔽，顛倒執著，對於自己的身體，以及有情、命者、生者、人者、少年

【English Translation】 English version: Adding to their arrogance, they do not inquire of the wise and intelligent, what is good and what is not good? What should be practiced and what should not be practiced? What should be done and what should not be done? What is sinful and what is sinless? What is the path? What is samadhi (meditative absorption)? What is liberation? They have never understood such teachings, but consider themselves superior and honorable. O son! Having observed this, the Bodhisattva Mahasattva generates great compassion for all beings, thinking, 'I shall expound the subtle Dharma for them, so that they may forever sever the seeds of all arrogance.' 『Furthermore, O son! When the Bodhisattva Mahasattva practices great compassion, he observes that beings are bound by the fetters of attachment, becoming slaves to desire, entangled by wives, concubines, sons, and daughters, surrounded by meaningless benefits, bound by various declines and misfortunes, and obstructed by the key to birth and death, unable to escape from hell, the animal realm, and the realm of hungry ghosts. They are restrained by these bonds and cannot attain freedom and independence. O son! Having observed this, the Bodhisattva Mahasattva generates great compassion for all beings, thinking, 'I shall expound the subtle Dharma for them, so that they may attain freedom and independence, and freely proceed towards Nirvana as they wish.' 『Furthermore, O son! When the Bodhisattva Mahasattva practices great compassion, he observes that beings are separated from good friends and entangled by evil companions. Because they associate with these evil friends, they indulge in all kinds of unwholesome actions, such as killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views. Such immeasurable evil actions are established and flourish. O son! Having observed this, the Bodhisattva Mahasattva generates great compassion for all beings, thinking, 'I shall expound the subtle Dharma for them, so that they may be embraced by good friends, abandon the ten unwholesome paths of action, and be able to uphold the ten wholesome actions.' 『Furthermore, O son! When the Bodhisattva Mahasattva practices great compassion, he observes that beings are covered by ignorance, obscured by the darkness of unknowing, and cling to distorted views. They are attached to their own bodies, as well as to sentient beings, life, birth, personhood, and youth.

丈夫及數取者、作者受者、我及我所，如是諸見無邊無量堅執不捨。童子！菩薩摩訶薩如是觀已，于諸眾生髮起大悲，我當爲彼說微妙法，令聖慧眼得清凈故，又令永斷一切見故。

「『複次童子！菩薩摩訶薩行大悲時，觀諸眾生樂著生死流轉不息五蘊魁膾，常恒尋逐三界囹圄，曾無遠離桎梏枷鎖不思開釋。菩薩摩訶薩觀見是已，于諸眾生髮起大悲，我當爲彼說微妙法，令彼解脫五蘊魁膾，又令越度生死曠野，及以出離三界牢獄諸繫縛故。

「『複次童子！菩薩摩訶薩行大悲時，觀諸含識從不善生，如鞠如輪轉圓不定。由此業故，從此世間至彼世間，又從彼世間至此世間，迅速流轉馳向五趣背涅槃道。童子！菩薩摩訶薩觀是事已，于諸眾生髮起大悲，我應為彼說微妙法，當爲開闢涅槃宮門令其趣入。如是童子！菩薩摩訶薩行大悲時，觀眾生性發起十種大悲無量。複次童子！菩薩摩訶薩復有十種大悲轉相，所謂如是大悲由於不諂而得生起，譬如虛空永出離故。如是大悲由於不誑而得生起，從增上意而出離故。如是大悲非由詐妄而得發起，從如實道質直其心而出離故。如是大悲由於不曲而得生起，極善安住無曲之心而出離故。如是大悲由彼無有憍高怯下而得生起，一切有情高慢退屈善出離故。如是大悲由護彼

【現代漢語翻譯】現代漢語譯本『丈夫』（補特伽羅，指代個體）、『數取者』（指不斷輪迴的主體）、『作者』（造業者）、『受者』（承受果報者）、『我』（自我）以及『我所』（屬於我的事物），像這樣的種種見解，無邊無量，人們執著不放。童子！菩薩摩訶薩這樣觀察之後，對一切眾生生起大悲心，心想：『我應當為他們宣說微妙的佛法，使他們清凈聖慧之眼，並且永遠斷除一切錯誤的見解。』『再者，童子！菩薩摩訶薩在行大悲心時，觀察到眾生貪戀生死，在五蘊（色、受、想、行、識）的束縛中不斷流轉，常常追逐三界（欲界、色界、無色界）的牢籠，從不曾想過要遠離束縛和枷鎖，也不曾想過要解脫。菩薩摩訶薩看到這些，對一切眾生生起大悲心，心想：『我應當為他們宣說微妙的佛法，使他們解脫五蘊的束縛，並且超越生死的曠野，以及出離三界的牢獄和各種束縛。』『再者，童子！菩薩摩訶薩在行大悲心時，觀察到一切有情眾生從不善業而生，像皮球或車輪一樣，不斷地循環轉動，沒有定處。由於這些業力，他們從這個世界到那個世界，又從那個世界到這個世界，迅速地流轉，奔向五趣（地獄、餓鬼、畜生、人、天），背離了涅槃之道。童子！菩薩摩訶薩觀察到這些，對一切眾生生起大悲心，心想：『我應當為他們宣說微妙的佛法，應當為他們開闢涅槃的宮門，讓他們能夠進入。』像這樣，童子！菩薩摩訶薩在行大悲心時，觀察眾生的本性，生起十種無量的大悲心。再者，童子！菩薩摩訶薩還有十種大悲的轉變相，也就是說，這樣的大悲心由於不諂媚而生起，就像虛空永遠出離一切束縛一樣。這樣的大悲心由於不欺誑而生起，從增上意（殊勝的意樂）而出離。這樣的大悲心不是由虛偽和欺詐而生起，而是從如實的道路，以正直的心而出離。這樣的大悲心由於不彎曲而生起，以極善安住的正直之心而出離。這樣的大悲心由於沒有驕傲自大和膽怯退縮而生起，一切有情眾生的高慢和退縮都能夠得到很好的出離。這樣的大悲心由於守護他們

【English Translation】 English version 『Husband』 (Pudgala, referring to an individual), 『taker』 (referring to the subject of continuous rebirth), 『maker』 (the creator of karma), 『receiver』 (the one who experiences the results of karma), 『I』 (self), and 『mine』 (things belonging to me), such views are boundless and immeasurable, and people cling to them without letting go. O son! After observing in this way, the Bodhisattva Mahasattva generates great compassion for all sentient beings, thinking: 『I shall expound the subtle Dharma for them, so that they may purify their sacred eye of wisdom and permanently cut off all wrong views.』『Furthermore, O son! When the Bodhisattva Mahasattva practices great compassion, he observes that sentient beings are attached to birth and death, continuously transmigrating within the confines of the five aggregates (form, feeling, perception, mental formations, and consciousness), constantly pursuing the prison of the three realms (desire realm, form realm, and formless realm), never thinking of distancing themselves from the fetters and shackles, nor of seeking liberation. Upon seeing this, the Bodhisattva Mahasattva generates great compassion for all sentient beings, thinking: 『I shall expound the subtle Dharma for them, so that they may be liberated from the confines of the five aggregates, and also transcend the wilderness of birth and death, and escape from the prison and all the bonds of the three realms.』『Furthermore, O son! When the Bodhisattva Mahasattva practices great compassion, he observes that all sentient beings are born from unwholesome actions, like a ball or a wheel, constantly turning without a fixed place. Due to these karmic forces, they go from this world to that world, and from that world to this world, swiftly transmigrating, rushing towards the five destinies (hell, hungry ghosts, animals, humans, and gods), turning their backs on the path of Nirvana. O son! Upon observing this, the Bodhisattva Mahasattva generates great compassion for all sentient beings, thinking: 『I should expound the subtle Dharma for them, and open the gates of the palace of Nirvana so that they may enter.』 In this way, O son! When the Bodhisattva Mahasattva practices great compassion, he observes the nature of sentient beings and generates ten kinds of immeasurable great compassion. Furthermore, O son! The Bodhisattva Mahasattva also has ten aspects of the transformation of great compassion, that is to say, such great compassion arises from non-flattery, just as space is forever free from all bonds. Such great compassion arises from non-deception, and emerges from superior intention. Such great compassion does not arise from falsehood and deceit, but from the path of truth, with an upright heart. Such great compassion arises from non-crookedness, and emerges with an extremely well-established upright heart. Such great compassion arises from the absence of arrogance and timidity, and all sentient beings』 arrogance and timidity can be well liberated. Such great compassion arises from protecting them

故而得生起，從自心凈而出離故。如是大悲由堅固慧而得生起，永離一切動不動心、妙住其心善出離故。如是大悲由舍自樂而得生起，授與他樂善出離故。如是大悲為欲荷負諸眾生故而得生起，堅固精進善出離故。

「『複次童子！菩薩摩訶薩大悲無量，復有如是十種轉相。所謂一切大乘出離，皆因大悲而得出離，以是因故說名大悲。如是大悲建立一切佈施、持戒、忍辱、精進、靜慮、智慧，由是因故說名大悲。如是大悲建立念處、正斷、神足。如是大悲建立根、力覺支、隨念、共法覺支，及與道支，歡喜本業、諸定次第、十善業道，乃至諸相皆如是說，以是因故說名大悲。如是大悲建立如來自然智慧，以是因故名為大悲。童子當知！如是大悲作自所作、善作所作不變異作，為諸眾生作所應作。如是大悲一切眾生如意圓滿，童子！是名菩薩摩訶薩大悲無量波羅蜜。由成就是大悲波羅蜜故，菩薩摩訶薩觀諸眾生處如是位，復于彼所重興悲愍。

「『複次精進行童子！云何名為菩薩摩訶薩大喜無量波羅蜜？童子當知，菩薩摩訶薩為眾生故求阿耨多羅三藐三菩提時，修行大喜。如是喜者有無量相。童子當知，菩薩喜者名諸善法憶念歡悅清凈妙喜。何以故？于諸善法無下戚性、無退屈性、無疲倦性故。是喜名為遠

【現代漢語翻譯】現代漢語譯本：因此，大悲生起，是因為從自身清凈的心中出離。這樣的大悲由堅固的智慧而生起，永遠遠離一切動搖不定的心，安住於心並善於出離。這樣的大悲由捨棄自身快樂而生起，給予他人快樂並善於出離。這樣的大悲爲了承擔一切眾生而生起，以堅固的精進並善於出離。『再者，童子！菩薩摩訶薩的大悲是無量的，還有這樣的十種轉變的相狀。所謂一切大乘的出離，都是因為大悲而出離，因為這個原因所以稱為大悲。這樣的大悲建立一切佈施、持戒、忍辱、精進、禪定、智慧，因為這個原因所以稱為大悲。這樣的大悲建立念處、正斷、神足。這樣的大悲建立根、力、覺支、隨念、共法覺支，以及道支，歡喜的根本事業、各種禪定的次第、十善業道，乃至各種相都是這樣說的，因為這個原因所以稱為大悲。這樣的大悲建立如來的自然智慧，因為這個原因所以稱為大悲。童子，應當知道！這樣的大悲做自己所應該做的，善於做所應該做的，不改變地做，為一切眾生做所應該做的。這樣的大悲使一切眾生如意圓滿。童子！這稱為菩薩摩訶薩無量大悲波羅蜜（paramita，意為「到彼岸」）。因為成就了大悲波羅蜜，菩薩摩訶薩觀察一切眾生處於這樣的境地，又對他們重新生起悲憫。『再者，精進行童子！什麼叫做菩薩摩訶薩無量大喜波羅蜜？童子，應當知道，菩薩摩訶薩爲了眾生而求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）時，修行大喜。這樣的喜有無量的相狀。童子，應當知道，菩薩的喜稱為對一切善法的憶念、歡悅、清凈、微妙的喜。為什麼呢？因為對於一切善法沒有低落的性質、沒有退縮的性質、沒有疲倦的性質。這種喜稱為遠離

【English Translation】 English version: Therefore, great compassion arises because of liberation from one's own pure mind. Such great compassion arises from steadfast wisdom, forever free from all wavering minds, dwelling in the mind and being well liberated. Such great compassion arises from relinquishing one's own happiness, bestowing happiness upon others and being well liberated. Such great compassion arises for the sake of bearing all sentient beings, with steadfast diligence and being well liberated. 'Furthermore, young one! The great compassion of a Bodhisattva Mahasattva is immeasurable, and there are also these ten aspects of transformation. That is to say, all the liberation of the Great Vehicle (Mahayana) is due to great compassion, and for this reason it is called great compassion. Such great compassion establishes all giving, morality, patience, diligence, meditation, and wisdom, and for this reason it is called great compassion. Such great compassion establishes the mindfulness, right exertion, and the bases of spiritual power. Such great compassion establishes the roots, powers, branches of enlightenment, mindfulness, shared branches of enlightenment, and the path, the fundamental activities of joy, the order of various meditations, the ten paths of wholesome action, and even all aspects are spoken of in this way, and for this reason it is called great compassion. Such great compassion establishes the Tathagata's (Buddha's) natural wisdom, and for this reason it is called great compassion. Young one, you should know! Such great compassion does what it should do, does well what it should do, does not change what it does, and does what it should do for all sentient beings. Such great compassion fulfills all sentient beings' wishes. Young one! This is called the immeasurable great compassion paramita (perfection) of a Bodhisattva Mahasattva. Because of accomplishing the great compassion paramita, a Bodhisattva Mahasattva observes all sentient beings in such a state, and again arises compassion for them. 'Furthermore, diligent young one! What is called the immeasurable great joy paramita of a Bodhisattva Mahasattva? Young one, you should know that when a Bodhisattva Mahasattva seeks anuttara-samyak-sambodhi (supreme perfect enlightenment) for the sake of sentient beings, they cultivate great joy. Such joy has immeasurable aspects. Young one, you should know that the joy of a Bodhisattva is called the remembrance, delight, purity, and subtle joy of all wholesome dharmas (teachings). Why is that? Because with regard to all wholesome dharmas, there is no lowliness, no retreat, and no weariness. This joy is called being far from

離一切樂世間性。何以故？安住一切樂法樂性故。是喜能令內以歡悅身力勇銳。何以故？慧覺怡暢心意踴躍故。是喜樂於如來之身。何以故？樂求相好好莊嚴故。是喜聞法無有厭倦。何以故？欣樂依法能正行故。由斯喜故於法欣勇，于諸眾生心無損害，喜樂菩提于廣大法悉能信解，發起遠離少分乘心。是喜名為制伏慳喜。何以故？于諸求者行必施故。由斯喜故，于諸犯戒愛心攝受，于諸持戒心常清凈，又復能令自尸羅凈。是喜名為超過一切惡道怖畏安隱之喜，是喜名為忍受他人諸惡言詞鄙語路喜，是喜名為無返報喜。何以故？若遇挑眼截手刖足斬支節時心堪忍受。是喜名為敬尊重喜。何以故？于諸長宿具修威儀，曲躬恭敬跪拜尊嚴故。是喜名為恒舒顏喜。何以故？心志和泰遠離顰蹙先言問訊故。是喜名為遠離一切詐現威儀諛諂矯誑逼求之喜。何以故？是喜趣向堅實正法之道路故。由此喜故，于諸菩薩起深愛樂猶如大師，于正法所起愛樂心如自己身，于如來所起愛樂心如自己命，于尊重師起愛樂心猶如父母，于諸眾生起愛樂心視如一子，于阿遮利耶受教師所起愛樂心敬如眼目，于諸正行起愛樂心猶如身首，于波羅蜜起愛樂心猶如手足，于說法師起愛樂心如眾重寶，所求正法起愛樂心猶如良藥，于能舉罪及憶念者起愛樂心

猶如良醫。如是童子！是名菩薩摩訶薩大喜無量波羅蜜。諸菩薩摩訶薩住是大喜波羅蜜故，行菩薩行常懷歡喜，勤求正法無有厭倦。

「『複次精進行童子！云何名為菩薩摩訶薩大舍無量波羅蜜？童子當知，菩薩摩訶薩為眾生故發阿耨多羅三藐三菩提已，當行大舍。當知是舍有於三種。何等為三？謂舍煩惱舍、護自他舍、時非時舍。何等名為舍煩惱舍？童子當知，菩薩摩訶薩于敬事所其心不高，于不敬事心無卑下，若受利養心不憍高，不得利養心無紆鬱，于彼持戒及犯戒所起平等覺，得勝名譽心不悕樂，被諸譭謗情無憂戚，若致譏訶志無貶退，于稱讚所善住法性，于諸苦事有擇慧力，于諸樂事有無常苦觀解之力，棄捨愛慾斷諸瞋恚，于怨親所其心平等，于善作惡作其心無二，于有愛不愛情無所觀，于善聞惡聞不生執著，于善說惡說心無愛恚，于諸欲味及過患所平等稱量，於我自身及他眾生起于平等信欲之意，于身命所情無顧戀，于下中上諸眾生所起平等照，于隱顯法起平等性，于諦非諦自體清凈。如是童子！菩薩摩訶薩若能自然起勝對治，是名菩薩摩訶薩舍煩惱舍。

「『複次童子！何等名為護自他舍？童子當知，菩薩摩訶薩若被他人節節支解割皮肉時，常自觀心住于大舍，雖復支解割其身肉，然其內心

【現代漢語翻譯】現代漢語譯本：如同良醫一般。像這樣的童子！這被稱為菩薩摩訶薩的大喜無量波羅蜜（paramita，意為「到彼岸」）。諸位菩薩摩訶薩安住于這種大喜波羅蜜的緣故，在修行菩薩道時常常心懷歡喜，勤奮尋求正法而沒有厭倦。『再者，精進行童子！什麼叫做菩薩摩訶薩的大舍無量波羅蜜？童子你應當知道，菩薩摩訶薩爲了眾生的緣故發起了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）之後，應當修行大舍。應當知道這種舍有三種。是哪三種呢？分別是舍煩惱舍、護自他舍、時非時舍。什麼叫做舍煩惱舍呢？童子你應當知道，菩薩摩訶薩對於恭敬的事情，內心不會高傲；對於不恭敬的事情，內心不會卑下；如果得到利養，內心不會驕傲；如果沒有得到利養，內心不會憂鬱；對於持戒和犯戒的人，都能生起平等之心；得到好的名聲，內心不會貪求；受到誹謗，內心不會憂愁；如果遭到譏諷，意志不會退縮；對於稱讚，能安住於法性；對於痛苦的事情，有選擇智慧的力量；對於快樂的事情，有無常和苦的觀察理解能力；捨棄愛慾，斷除各種嗔恚；對於怨恨和親近的人，內心平等；對於善行和惡行，內心沒有分別；對於愛和不愛，內心沒有執著；對於好聽的和不好聽的，不生執著；對於善說和惡說，內心沒有愛恨；對於各種慾望的滋味和過患，能平等衡量；對於自己和他人，生起平等的信心和意願；對於身體和生命，沒有顧戀；對於下、中、上等各種眾生，生起平等的觀照；對於隱蔽和顯露的法，生起平等性；對於真理和非真理，自體清凈。像這樣的童子！菩薩摩訶薩如果能夠自然生起殊勝的對治，這就叫做菩薩摩訶薩的舍煩惱舍。『再者，童子！什麼叫做護自他舍呢？童子你應當知道，菩薩摩訶薩如果被他人一節節地肢解，割開皮肉的時候，常常觀察自己的內心安住于大舍，即使肢解割開他的身體，然而他的內心

【English Translation】 English version: Like a good physician. Such is this youth! This is called the Bodhisattva Mahasattva's Great Joy Immeasurable Paramita (paramita, meaning 'perfection' or 'to the other shore'). Because the Bodhisattva Mahasattvas abide in this Great Joy Paramita, they constantly have joy in their practice of the Bodhisattva path, diligently seeking the true Dharma without weariness. 'Furthermore, Youth of Diligent Practice! What is called the Bodhisattva Mahasattva's Great Giving Immeasurable Paramita? Youth, you should know that after the Bodhisattva Mahasattva has generated the aspiration for Anuttara-samyak-sambodhi (meaning 'unexcelled perfect enlightenment') for the sake of all beings, he should practice great giving. You should know that this giving is of three kinds. What are the three? They are giving up afflictions, giving to protect oneself and others, and giving at the right time and the wrong time. What is called giving up afflictions? Youth, you should know that the Bodhisattva Mahasattva's mind is not arrogant towards things that are respectful, nor is his mind humble towards things that are disrespectful. If he receives gain, his mind is not haughty; if he does not receive gain, his mind is not depressed. Towards those who uphold precepts and those who break precepts, he generates an equal perception. If he obtains a good reputation, his mind does not crave it; if he is slandered, his mind is not sorrowful. If he is ridiculed, his will does not retreat. Towards praise, he dwells well in the nature of Dharma. Towards painful matters, he has the power of discerning wisdom. Towards pleasurable matters, he has the power of understanding impermanence and suffering. He abandons desire, cuts off all anger. Towards enemies and loved ones, his mind is equal. Towards good actions and bad actions, his mind is not dual. Towards love and non-love, his mind has no attachment. Towards good hearing and bad hearing, he does not generate clinging. Towards good speech and bad speech, his mind has no love or hatred. Towards the taste of desires and their faults, he measures them equally. Towards himself and other beings, he generates an equal intention of faith and desire. Towards his body and life, he has no attachment. Towards lower, middle, and upper beings, he generates equal illumination. Towards hidden and revealed dharmas, he generates equality. Towards truth and non-truth, his self-nature is pure. Such is this youth! If the Bodhisattva Mahasattva can naturally generate superior antidotes, this is called the Bodhisattva Mahasattva's giving up of afflictions. 'Furthermore, Youth! What is called giving to protect oneself and others? Youth, you should know that if the Bodhisattva Mahasattva is dismembered by others, his skin and flesh being cut, he constantly observes his mind abiding in great giving. Even though his body is dismembered and cut, his mind

唯住于舍無所希望，及以追求縱于身語起諸變異俱能堪忍，是則名為護自他舍。爾時菩薩又觀二種心無損害。何等為二？所謂不由眼相及以色相，乃至不由意相及以法相，心生損害而住于舍。何以故？無損無害是乃名為護自他舍。複次，何等名為護自他舍？被他所損不加報故，于自於他俱能忍受，是名為舍。于諸有恩及無恩所平等方便，是名為舍。是舍名為無諍極舍、滅自心舍、觀自體舍、不害他舍。于諸定事菩薩能捨，然佛世尊非所聽許諸菩薩等唯修于舍。何以故？菩薩摩訶薩尚應修習諸行作用，日夜常念發起精進求諸善法，於時非時乃應修舍。

「『複次童子！何等名為時非時舍？童子當知，菩薩摩訶薩具大智慧，善能修習時與非時，謂非法器諸眾生所應起于舍，不恭敬所應起于舍，于無利益譏毀苦惱應起于舍，于聲聞乘趣正決定應起于舍，于修施時應舍修戒，于修戒時應舍修施，于修忍時應舍牽引施戒精進，修精進時應舍修戒，修靜慮時應舍施度，修習慧時應舍緣發五波羅蜜多。童子！是名菩薩摩訶薩時非時舍。何以故？由所不應作法無造作性故，是故菩薩深知非益而行於舍。若有菩薩摩訶薩安住大舍波羅蜜行菩薩行，則於一切惡不善法能興大舍。童子，如是等相，是名菩薩摩訶薩大慈大悲大喜大舍。若

【現代漢語翻譯】現代漢語譯本：唯有安住于舍的狀態，不抱任何希望，並且即使在追求的過程中，身語產生各種變化，都能忍受，這被稱為守護自己和他人的舍。那時，菩薩又觀察兩種不會損害內心的狀態。哪兩種呢？就是說，不因眼根接觸外境（眼相）和所見之物（色相），乃至不因意根接觸外境（意相）和所思之法（法相），內心受到損害而安住于舍。為什麼呢？因為沒有損害和傷害，才被稱為守護自己和他人的舍。再者，什麼叫做守護自己和他人的舍呢？就是被他人損害時不報復，對於自己和他人都能忍受，這叫做舍。對於有恩和無恩的人都平等對待，這叫做舍。這種舍被稱為無諍的極致之舍、滅除自心的舍、觀照自我的舍、不傷害他人的舍。對於某些確定的事情，菩薩能夠捨棄，然而佛陀世尊並不允許菩薩們只修習舍。為什麼呢？因為菩薩摩訶薩還應該修習各種行為和作用，日夜常常想著發起精進，追求各種善法，在適當的時候才應該修習舍。『再者，童子！什麼叫做時與非時的舍呢？童子應當知道，菩薩摩訶薩具有大智慧，善於修習何時應該舍，何時不應該舍。對於不是法器的眾生，應該捨棄；對於不恭敬的人，應該捨棄；對於沒有利益、譏諷、苦惱的事情，應該捨棄；對於趣向聲聞乘的決定，應該捨棄；在修習佈施時，應該捨棄修習持戒；在修習持戒時，應該捨棄修習佈施；在修習忍辱時，應該捨棄牽引布施、持戒、精進；在修習精進時，應該捨棄修習持戒；在修習禪定時，應該捨棄佈施度；在修習智慧時，應該捨棄緣起五波羅蜜多（佈施、持戒、忍辱、精進、禪定）。童子！這叫做菩薩摩訶薩的時與非時的舍。為什麼呢？因為不應該做的事情沒有造作的性質，所以菩薩深知沒有利益而實行舍。如果菩薩摩訶薩安住于大舍波羅蜜（paramita，到彼岸）而行菩薩行，那麼對於一切惡不善法都能興起大舍。童子，像這樣的種種相，叫做菩薩摩訶薩的大慈、大悲、大喜、大舍。』

【English Translation】 English version: Only by dwelling in equanimity, without any hope, and even when pursuing, being able to endure all the changes that arise in body and speech, is this called protecting the equanimity of oneself and others. At that time, the Bodhisattva also observes two states of mind that do not cause harm. What are the two? That is, not being harmed in mind by the eye's contact with external objects (eye-objects) and the things seen (forms), and even not being harmed in mind by the mind's contact with external objects (mind-objects) and the things thought about (dharmas), but dwelling in equanimity. Why is that? Because without harm or injury, it is called protecting the equanimity of oneself and others. Furthermore, what is called protecting the equanimity of oneself and others? It is not retaliating when harmed by others, being able to endure for oneself and others, this is called equanimity. Treating those who have been kind and those who have not been kind equally, this is called equanimity. This equanimity is called the ultimate equanimity without strife, the equanimity that extinguishes one's own mind, the equanimity that observes oneself, and the equanimity that does not harm others. For certain matters, the Bodhisattva can relinquish, but the Buddha, the World Honored One, does not permit Bodhisattvas to only practice equanimity. Why is that? Because Bodhisattva Mahasattvas should also practice various actions and functions, constantly thinking day and night to arouse diligence, seeking various good dharmas, and should practice equanimity at the appropriate time. 'Furthermore, young man! What is called equanimity at the right time and the wrong time? Young man, you should know that Bodhisattva Mahasattvas possess great wisdom, and are skilled in practicing when to relinquish and when not to relinquish. For beings who are not vessels of the Dharma, one should relinquish; for those who are disrespectful, one should relinquish; for things that are not beneficial, are scornful, or cause suffering, one should relinquish; for the determination to pursue the Sravaka Vehicle, one should relinquish; when practicing giving, one should relinquish practicing precepts; when practicing precepts, one should relinquish practicing giving; when practicing patience, one should relinquish the attraction of giving, precepts, and diligence; when practicing diligence, one should relinquish practicing precepts; when practicing meditation, one should relinquish the perfection of giving; when practicing wisdom, one should relinquish the five paramitas (giving, precepts, patience, diligence, meditation) that arise from conditions. Young man! This is called the Bodhisattva Mahasattva's equanimity at the right time and the wrong time. Why is that? Because things that should not be done have no nature of creation, therefore, the Bodhisattva, knowing that there is no benefit, practices relinquishing. If a Bodhisattva Mahasattva dwells in the paramita (perfection) of great equanimity and practices the Bodhisattva path, then for all evil and unwholesome dharmas, they can arouse great equanimity. Young man, such are the characteristics, which are called the Bodhisattva Mahasattva's great loving-kindness, great compassion, great joy, and great equanimity.'

諸菩薩摩訶薩安住如是四無量波羅蜜者，當知是則為菩薩藏法門之器，又是諸佛正法之器。』

「如是舍利子！此薄伽梵大蘊如來為精進行童子廣開示此四無量已，復為開解六波羅蜜多及諸攝法，令是童子隨順修學。舍利子！是精進行童子精勤修習如所聞法，廣如后說。」

陀那波羅蜜多品第六

爾時佛告舍利子：「云何菩薩摩訶薩為阿耨多羅三藐三菩提故，精勤修習諸波羅蜜多行菩薩行？舍利子！菩薩摩訶薩行菩薩行者，即于如是六波羅蜜多精勤修學，是則名為行菩薩行。舍利子！何等名為六波羅蜜多？舍利子！所謂柁那波羅蜜多、尸羅波羅蜜多、羼底波羅蜜多、毗利耶波羅蜜多、靜慮波羅蜜多、般若波羅蜜多。舍利子！如是名為六波羅蜜多。菩薩摩訶薩依如是六波羅蜜多故行菩薩道。

「複次舍利子！云何名為菩薩摩訶薩依柁那波羅蜜多行菩薩行？舍利子！菩薩摩訶薩度眾生故行柁那波羅蜜多時，為諸眾生而作施主。若沙門婆羅門等有來求者悉皆施與，須食與食、須飲與飲，珍異肴膳無不盡施。如是或求車乘、衣服華鬘、涂香末香，或求坐臥依倚、牀蓆敷具、病藥燈明、音樂奴婢，或求金銀末尼、真珠琉璃、螺貝璧玉、珊瑚等寶，或求象馬車輅、園林池苑、男女妻妾、財谷庫藏，或求四

【現代漢語翻譯】現代漢語譯本『諸位菩薩摩訶薩（菩薩中的大菩薩）安住于這四種無量波羅蜜（四種無量的修行方法）時，應當知道他們是菩薩藏法門的器皿，也是諸佛正法的器皿。』『舍利子！這位薄伽梵（佛的尊稱）大蘊如來，為精進行童子廣泛開示了這四種無量之後，又為他開解了六波羅蜜多（六種到達彼岸的修行方法）以及各種攝法（統攝一切佛法的修行方法），使這位童子能夠隨順這些教法進行修學。舍利子！這位精進行童子精勤地修習他所聽聞的佛法，具體內容將在後面詳細說明。』

陀那波羅蜜多品第六

這時，佛告訴舍利子：『菩薩摩訶薩爲了證得阿耨多羅三藐三菩提（無上正等正覺），如何精勤修習各種波羅蜜多，行菩薩行呢？舍利子！菩薩摩訶薩行菩薩行，就是精勤修學這六種波羅蜜多，這就被稱為行菩薩行。舍利子！哪六種被稱為波羅蜜多呢？舍利子！它們分別是柁那波羅蜜多（佈施波羅蜜）、尸羅波羅蜜多（持戒波羅蜜）、羼底波羅蜜多（忍辱波羅蜜）、毗利耶波羅蜜多（精進波羅蜜）、靜慮波羅蜜多（禪定波羅蜜）和般若波羅蜜多（智慧波羅蜜）。舍利子！這六種被稱為波羅蜜多。菩薩摩訶薩依靠這六種波羅蜜多來修行菩薩道。』

『再者，舍利子！菩薩摩訶薩如何依靠柁那波羅蜜多來修行菩薩行呢？舍利子！菩薩摩訶薩爲了度化眾生而行柁那波羅蜜多時，會為一切眾生做施主。如果有沙門（出家修行者）、婆羅門（印度教祭司）等前來乞求，都會全部施與，需要食物就給食物，需要飲品就給飲品，珍貴的菜餚美味沒有不施捨的。像這樣，或者乞求車乘、衣服花鬘、涂香末香，或者乞求坐臥的依靠、牀蓆鋪具、治病的藥物、燈火照明、音樂奴婢，或者乞求金銀摩尼（寶珠）、真珠琉璃、螺貝璧玉、珊瑚等寶物，或者乞求象馬車輅、園林池苑、男女妻妾、財谷庫藏，或者乞求四

【English Translation】 English version 'When Bodhisattva Mahasattvas (great Bodhisattvas) abide in these four immeasurable paramitas (four immeasurable practices), know that they are vessels of the Bodhisattva's treasury of Dharma, and also vessels of the Buddhas' true Dharma.' 'Shariputra! This Bhagavan (the Blessed One), the Tathagata (Thus Come One) of great aggregates, having extensively expounded these four immeasurables to the diligent youth, further explained the six paramitas (six perfections) and all the methods of gathering (methods of encompassing all Buddhist teachings), enabling this youth to follow and learn these teachings. Shariputra! This diligent youth diligently practices the Dharma he has heard, as will be described in detail later.'

Chapter Six on Dana Paramita

At that time, the Buddha said to Shariputra: 'How does a Bodhisattva Mahasattva, for the sake of attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), diligently practice the various paramitas and engage in Bodhisattva conduct? Shariputra! A Bodhisattva Mahasattva engaging in Bodhisattva conduct is diligently learning these six paramitas, and this is called engaging in Bodhisattva conduct. Shariputra! What are the six paramitas? Shariputra! They are Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom). Shariputra! These are called the six paramitas. Bodhisattva Mahasattvas rely on these six paramitas to practice the Bodhisattva path.'

'Furthermore, Shariputra! How does a Bodhisattva Mahasattva rely on Dana Paramita to engage in Bodhisattva conduct? Shariputra! When a Bodhisattva Mahasattva practices Dana Paramita to liberate sentient beings, he becomes a benefactor to all sentient beings. If Shramanas (ascetics), Brahmins (Hindu priests), or others come seeking, he gives them everything. If they need food, he gives food; if they need drink, he gives drink; he gives away all precious delicacies. Likewise, if they seek vehicles, clothing, flower garlands, fragrant ointments, or powders, or if they seek places to sit or lie down, bedding, medicine for illness, lamps for light, music, or servants, or if they seek gold, silver, mani (jewels), pearls, lapis lazuli, conch shells, jade, coral, and other treasures, or if they seek elephants, horses, carriages, gardens, ponds, men, women, wives, concubines, wealth, granaries, or if they seek the four

大有洲自在之王一切樂具及諸嬉戲娛樂之物，或有來求手足耳鼻、頭目肉血、骨髓身份，菩薩摩訶薩見來求者悉能一切歡喜施與。舍利子！以要言之，一切世間所須之物，菩薩摩訶薩行大施故，但見來求無不施與。複次舍利子！菩薩摩訶薩行柁那波羅蜜多故，復有十種清凈施法。何等為十？一者菩薩摩訶薩無有不正求財而行佈施，二者菩薩摩訶薩不逼迫眾生而行佈施，三者菩薩摩訶薩不以恐怖而行佈施，四者菩薩摩訶薩不棄捨邀請而行佈施，五者菩薩摩訶薩不觀顏面而行佈施，六者菩薩摩訶薩于諸眾生情無異想而行佈施，七者菩薩摩訶薩無貪愛心而行佈施，八者菩薩摩訶薩無起瞋恚而行佈施，九者菩薩摩訶薩不求剎土而行佈施，十者菩薩摩訶薩于諸眾生起福田想不以輕蔑而行佈施。舍利子！是名菩薩摩訶薩行於十種清凈之施，為滿柁那波羅蜜多故。

「複次舍利子！菩薩摩訶薩行柁那波羅蜜多時，復有十種清凈行施。何等為十？一者菩薩摩訶薩不毀業報而行佈施，二者菩薩摩訶薩不以邪意而行佈施，三者菩薩摩訶薩無不信解而行佈施，四者菩薩摩訶薩無有厭倦而行佈施，五者菩薩摩訶薩無有現相而行佈施，六者菩薩摩訶薩勇勵熾然而行佈施，七者菩薩摩訶薩無有變悔而行佈施，八者菩薩摩訶薩于持戒者不以偏敬

【現代漢語翻譯】現代漢語譯本在大有洲（Jambudvipa，指我們所居住的這個世界）自在之王擁有所有快樂的器具和各種嬉戲娛樂之物，如果有人來乞求手、腳、耳朵、鼻子、頭、眼睛、肉、血、骨髓、身體等部分，菩薩摩訶薩（Bodhisattva-Mahasattva，指發大心的菩薩）見到來求者，都能歡喜地全部施與。舍利子（Sariputra，佛陀的十大弟子之一）！總而言之，世間一切所需的物品，菩薩摩訶薩因為行大布施的緣故，只要見到有人來求，沒有不施與的。再者，舍利子！菩薩摩訶薩修行佈施波羅蜜多（Dāna-pāramitā，指佈施的完美）時，還有十種清凈的佈施方法。是哪十種呢？第一，菩薩摩訶薩不通過不正當的手段獲取財物而進行佈施；第二，菩薩摩訶薩不強迫眾生而進行佈施；第三，菩薩摩訶薩不以恐嚇的方式進行佈施；第四，菩薩摩訶薩不拒絕邀請而進行佈施；第五，菩薩摩訶薩不看對方的臉色而進行佈施；第六，菩薩摩訶薩對於一切眾生沒有分別心而進行佈施；第七，菩薩摩訶薩沒有貪愛之心而進行佈施；第八，菩薩摩訶薩沒有嗔恨之心而進行佈施；第九，菩薩摩訶薩不爲了求得國土而進行佈施；第十，菩薩摩訶薩將一切眾生視為福田，不以輕蔑的態度進行佈施。舍利子！這被稱為菩薩摩訶薩所行的十種清凈佈施，是爲了圓滿佈施波羅蜜多。再者，舍利子！菩薩摩訶薩在修行佈施波羅蜜多時，還有十種清凈的行施方式。是哪十種呢？第一，菩薩摩訶薩不毀壞業報（karma-vipaka，指因果報應）而進行佈施；第二，菩薩摩訶薩不以邪惡的意圖進行佈施；第三，菩薩摩訶薩沒有不信任和不理解而進行佈施；第四，菩薩摩訶薩沒有厭倦之心而進行佈施；第五，菩薩摩訶薩沒有執著于外在形式而進行佈施；第六，菩薩摩訶薩以勇猛精進的心進行佈施；第七，菩薩摩訶薩沒有後悔之心而進行佈施；第八，菩薩摩訶薩對於持戒者不偏袒恭敬

【English Translation】 English version In Jambudvipa (the continent where we live), the sovereign king possesses all the instruments of pleasure and various amusements. If someone comes seeking hands, feet, ears, noses, heads, eyes, flesh, blood, marrow, or body parts, the Bodhisattva-Mahasattva (a great-hearted Bodhisattva) joyfully gives all that is requested. Sariputra (one of the Buddha's ten great disciples)! In short, whatever is needed in the world, the Bodhisattva-Mahasattva, due to practicing great giving, gives to all who come seeking, without exception. Furthermore, Sariputra! When the Bodhisattva-Mahasattva practices the perfection of giving (Dāna-pāramitā), there are ten kinds of pure giving. What are these ten? First, the Bodhisattva-Mahasattva does not acquire wealth through improper means to give. Second, the Bodhisattva-Mahasattva does not coerce beings to give. Third, the Bodhisattva-Mahasattva does not give through intimidation. Fourth, the Bodhisattva-Mahasattva does not refuse invitations to give. Fifth, the Bodhisattva-Mahasattva does not give based on the recipient's appearance. Sixth, the Bodhisattva-Mahasattva gives without discrimination towards all beings. Seventh, the Bodhisattva-Mahasattva gives without greed. Eighth, the Bodhisattva-Mahasattva gives without anger. Ninth, the Bodhisattva-Mahasattva does not give to acquire a kingdom. Tenth, the Bodhisattva-Mahasattva regards all beings as fields of merit and does not give with contempt. Sariputra! These are called the ten kinds of pure giving practiced by the Bodhisattva-Mahasattva, for the sake of fulfilling the perfection of giving. Furthermore, Sariputra! When the Bodhisattva-Mahasattva practices the perfection of giving, there are ten kinds of pure ways of giving. What are these ten? First, the Bodhisattva-Mahasattva does not undermine the law of karma (karma-vipaka) while giving. Second, the Bodhisattva-Mahasattva does not give with evil intentions. Third, the Bodhisattva-Mahasattva gives without disbelief or misunderstanding. Fourth, the Bodhisattva-Mahasattva gives without weariness. Fifth, the Bodhisattva-Mahasattva gives without attachment to external forms. Sixth, the Bodhisattva-Mahasattva gives with courageous effort. Seventh, the Bodhisattva-Mahasattva gives without regret. Eighth, the Bodhisattva-Mahasattva does not show partial respect to those who uphold precepts.

而行佈施，九者菩薩摩訶薩于犯戒所不以輕鄙而行佈施，十者菩薩摩訶薩不希果報而行佈施。舍利子！是名菩薩摩訶薩行於十種清凈之施，為欲滿足柁那波羅蜜多故。

「複次舍利子！菩薩摩訶薩行柁那波羅蜜多時，復有十種行清凈施。何等為十？一者菩薩摩訶薩不以毀呰而行佈施，二者菩薩摩訶薩不以背面而行佈施，三者菩薩摩訶薩無不清凈而行佈施，四者菩薩摩訶薩不現忿相而行佈施，五者菩薩摩訶薩不現嫉相而行佈施，六者菩薩摩訶薩不現恚相而行佈施，七者菩薩摩訶薩無不殷重而行佈施，八者菩薩摩訶薩無不自手而行佈施，九者菩薩摩訶薩不以許多后便與少而行佈施，十者菩薩摩訶薩不求來生而行佈施。舍利子！是名菩薩摩訶薩行於十種清凈之施，為欲滿足柁那波羅蜜多故。

「複次舍利子！菩薩摩訶薩行柁那波羅蜜多時！復有十種行清凈施。何等為十？一者菩薩摩訶薩無不常施，二者菩薩摩訶薩無系屬施。三者菩薩摩訶薩。無差別施。四者菩薩摩訶薩無他緣施，五者菩薩摩訶薩無微劣施，六者菩薩摩訶薩不希財色及以自在而行佈施，七者菩薩摩訶薩無求生於釋梵護世諸大天故而行佈施，八者菩薩摩訶薩無有迴向聲聞獨覺地故而行佈施，九者菩薩摩訶薩無為聰慧所譏訶故而行佈施，十者菩薩摩訶

【現代漢語翻譯】現代漢語譯本：

並且實行佈施，第九，菩薩摩訶薩對於犯戒的人不輕視而行佈施，第十，菩薩摩訶薩不希求果報而行佈施。舍利子！這稱為菩薩摩訶薩所行的十種清凈佈施，是爲了圓滿柁那波羅蜜多（Dāna pāramitā，佈施波羅蜜）的緣故。

再者，舍利子！菩薩摩訶薩在修行柁那波羅蜜多時，還有十種行清凈佈施。是哪十種呢？第一，菩薩摩訶薩不以譭謗的態度而行佈施；第二，菩薩摩訶薩不以背對（不情願）的態度而行佈施；第三，菩薩摩訶薩無不清凈地行佈施；第四，菩薩摩訶薩不顯現憤怒的表情而行佈施；第五，菩薩摩訶薩不顯現嫉妒的表情而行佈施；第六，菩薩摩訶薩不顯現嗔恨的表情而行佈施；第七，菩薩摩訶薩無不慇勤恭敬地行佈施；第八，菩薩摩訶薩無不親自以手行佈施；第九，菩薩摩訶薩不以先給很多后給很少的方式行佈施；第十，菩薩摩訶薩不求來世的福報而行佈施。舍利子！這稱為菩薩摩訶薩所行的十種清凈佈施，是爲了圓滿柁那波羅蜜多（Dāna pāramitā，佈施波羅蜜）的緣故。

再者，舍利子！菩薩摩訶薩在修行柁那波羅蜜多時，還有十種行清凈佈施。是哪十種呢？第一，菩薩摩訶薩無不經常佈施；第二，菩薩摩訶薩無所繫屬地佈施；第三，菩薩摩訶薩無差別地佈施；第四，菩薩摩訶薩無其他緣由地佈施；第五，菩薩摩訶薩不以微薄劣質之物佈施；第六，菩薩摩訶薩不希求財富、美色以及自在而行佈施；第七，菩薩摩訶薩不爲了求生於釋（Śakra，帝釋天）、梵（Brahmā，梵天）、護世諸大天而行佈施；第八，菩薩摩訶薩不爲了迴向聲聞（Śrāvaka，聲聞乘）或獨覺（Pratyekabuddha，緣覺乘）的果位而行佈施；第九，菩薩摩訶薩不爲了避免被聰明人譏諷而行佈施；第十，菩薩摩訶

【English Translation】 English version:

And practicing giving, ninth, the Bodhisattva Mahāsattva does not despise those who have broken precepts when giving, and tenth, the Bodhisattva Mahāsattva does not seek rewards when giving. Shariputra! This is called the ten kinds of pure giving practiced by the Bodhisattva Mahāsattva, for the purpose of fulfilling Dāna pāramitā (Perfection of Giving).

Furthermore, Shariputra! When the Bodhisattva Mahāsattva practices Dāna pāramitā, there are also ten kinds of pure giving. What are these ten? First, the Bodhisattva Mahāsattva does not give with a scornful attitude; second, the Bodhisattva Mahāsattva does not give with a reluctant attitude; third, the Bodhisattva Mahāsattva gives with complete purity; fourth, the Bodhisattva Mahāsattva does not show an angry expression when giving; fifth, the Bodhisattva Mahāsattva does not show a jealous expression when giving; sixth, the Bodhisattva Mahāsattva does not show a hateful expression when giving; seventh, the Bodhisattva Mahāsattva gives with utmost respect and diligence; eighth, the Bodhisattva Mahāsattva gives with their own hands; ninth, the Bodhisattva Mahāsattva does not give a lot first and then give little; tenth, the Bodhisattva Mahāsattva does not seek rewards in the next life when giving. Shariputra! This is called the ten kinds of pure giving practiced by the Bodhisattva Mahāsattva, for the purpose of fulfilling Dāna pāramitā (Perfection of Giving).

Furthermore, Shariputra! When the Bodhisattva Mahāsattva practices Dāna pāramitā, there are also ten kinds of pure giving. What are these ten? First, the Bodhisattva Mahāsattva gives constantly; second, the Bodhisattva Mahāsattva gives without attachment; third, the Bodhisattva Mahāsattva gives without discrimination; fourth, the Bodhisattva Mahāsattva gives without other motives; fifth, the Bodhisattva Mahāsattva does not give inferior or meager things; sixth, the Bodhisattva Mahāsattva does not give seeking wealth, beauty, or freedom; seventh, the Bodhisattva Mahāsattva does not give seeking rebirth among the great gods such as Śakra (Indra), Brahmā, or the world protectors; eighth, the Bodhisattva Mahāsattva does not give seeking to dedicate the merit to the attainment of the Śrāvaka (Hearer) or Pratyekabuddha (Solitary Realizer) stages; ninth, the Bodhisattva Mahāsattva does not give to avoid being criticized by the wise; tenth, the Bodhisattva Maha

薩無不迴向薩伐若故而行佈施。舍利子！是名菩薩摩訶薩行於十種清凈之施，皆為滿足柁那波羅蜜多故。

「複次舍利子！菩薩摩訶薩行柁那波羅蜜多時，復有十種行清凈施。何等為十？謂如前說十種法中，出離有為證得無為。又舍利子！菩薩摩訶薩如是行施，能得十種稱讚利益上妙功德。何等為十？一者菩薩摩訶薩由施食故，獲得長壽才辯、安樂妙色、雄力勇健，無不具足。二者菩薩摩訶薩由施飲故，獲得永離一切煩惱渴愛，無不具足。三者菩薩摩訶薩由施諸乘故，獲得一切利益安樂眾事，無不具足。四者菩薩摩訶薩由施衣服故，獲得成就慚愧，面板清凈猶如金色，無不具足。五者菩薩摩訶薩由施香鬘故，獲得凈戒多聞諸三摩地涂香聖行，無不具足。六者菩薩摩訶薩由以末香涂香施故，當得遍體香潔妙香聖行，無不具足。七者菩薩摩訶薩由施上味故，獲得甘露上味、大丈夫相，無不具足。八者菩薩摩訶薩由以舍宅房宇施故，當得與諸眾生為舍為宅、為救為洲、為歸為趣，無不具足。九者菩薩摩訶薩由愍病者施醫藥故，當得無老病死，圓滿甘露不死妙藥，無不具足。十者菩薩摩訶薩由以種種資生眾具施故，感得一切圓滿眾具菩提分法，無不具足。舍利子！是名菩薩摩訶薩為得菩提修行是施，獲得如是十種稱讚利

【現代漢語翻譯】現代漢語譯本菩薩行佈施時，將一切功德迴向于證得一切智慧（薩伐若，Sarvajna）的目標。舍利子（Sariputra）！這被稱為菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）所行的十種清凈佈施，都是爲了圓滿柁那波羅蜜多（Dana-paramita，佈施波羅蜜）的緣故。「再者，舍利子！菩薩摩訶薩在修行柁那波羅蜜多時，還有十種行清凈佈施的方式。是哪十種呢？就是像前面所說的十種法那樣，從有為法中出離，證得無為法。又，舍利子！菩薩摩訶薩這樣行佈施，能夠獲得十種稱讚的利益和殊勝的功德。是哪十種呢？第一，菩薩摩訶薩因為佈施食物，能夠獲得長壽、辯才、安樂、美好的容色、雄健的力量和勇猛，一切都具足。第二，菩薩摩訶薩因為佈施飲品，能夠獲得永遠脫離一切煩惱和渴愛，一切都具足。第三，菩薩摩訶薩因為佈施各種交通工具，能夠獲得一切利益、安樂和各種所需的事物，一切都具足。第四，菩薩摩訶薩因為佈施衣服，能夠獲得成就慚愧心，面板清凈如同金色，一切都具足。第五，菩薩摩訶薩因為佈施香鬘，能夠獲得凈戒、多聞、各種三摩地（Samadhi，禪定）以及涂香的聖行，一切都具足。第六，菩薩摩訶薩因為佈施末香和涂香，將獲得遍體香潔、美妙的香氣和聖行，一切都具足。第七，菩薩摩訶薩因為佈施上等的美味，能夠獲得甘露般的上味和大丈夫相，一切都具足。第八，菩薩摩訶薩因為佈施房屋和住所，將能夠成為一切眾生的庇護所、住所、救護者、洲渚、歸宿和依靠，一切都具足。第九，菩薩摩訶薩因為憐憫病人而佈施醫藥，將能夠獲得無老、無病、無死，圓滿甘露不死妙藥，一切都具足。第十，菩薩摩訶薩因為佈施各種資生用具，能夠感得一切圓滿的資具和菩提分法，一切都具足。舍利子！這被稱為菩薩摩訶薩爲了獲得菩提而修行佈施，所獲得的這十種稱讚的利益。」

【English Translation】 English version A Bodhisattva practices giving, directing all merit towards the goal of attaining all-wisdom (Sarvajna). Sariputra! This is called the ten kinds of pure giving practiced by a Bodhisattva-mahasattva (great Bodhisattva), all for the sake of fulfilling the Dana-paramita (perfection of giving). Furthermore, Sariputra! When a Bodhisattva-mahasattva practices the Dana-paramita, there are also ten ways of practicing pure giving. What are these ten? They are like the ten dharmas mentioned earlier, to depart from conditioned phenomena and attain the unconditioned. Moreover, Sariputra! A Bodhisattva-mahasattva who practices giving in this way can obtain ten kinds of praised benefits and supreme merits. What are these ten? First, because a Bodhisattva-mahasattva gives food, they obtain longevity, eloquence, happiness, beautiful complexion, robust strength, and courage, all fully endowed. Second, because a Bodhisattva-mahasattva gives drink, they obtain eternal freedom from all afflictions and craving, all fully endowed. Third, because a Bodhisattva-mahasattva gives various vehicles, they obtain all benefits, happiness, and all things needed, all fully endowed. Fourth, because a Bodhisattva-mahasattva gives clothing, they obtain the achievement of shame and modesty, with skin as pure as gold, all fully endowed. Fifth, because a Bodhisattva-mahasattva gives garlands of fragrance, they obtain pure precepts, extensive learning, various Samadhis (meditative absorptions), and the holy practice of applying fragrant ointments, all fully endowed. Sixth, because a Bodhisattva-mahasattva gives powdered incense and fragrant ointments, they will obtain a body fragrant and pure, with a wonderful fragrance and holy practice, all fully endowed. Seventh, because a Bodhisattva-mahasattva gives superior flavors, they obtain the superior flavor of nectar and the marks of a great being, all fully endowed. Eighth, because a Bodhisattva-mahasattva gives houses and dwellings, they will become a shelter, dwelling, protector, island, refuge, and reliance for all beings, all fully endowed. Ninth, because a Bodhisattva-mahasattva gives medicine out of compassion for the sick, they will obtain freedom from old age, sickness, and death, and the perfect nectar of the immortal medicine, all fully endowed. Tenth, because a Bodhisattva-mahasattva gives various necessities for life, they will obtain all the perfect requisites and the factors of enlightenment, all fully endowed. Sariputra! This is called the ten praised benefits that a Bodhisattva-mahasattva obtains by practicing giving in order to attain Bodhi.

益上妙功德，皆為滿於柁那波羅蜜多故。

「複次舍利子！菩薩摩訶薩行柁那波羅蜜多時修行佈施，又復獲得十種稱讚利益上妙功德。何等為十？一者菩薩摩訶薩施燈明故，獲得如來清凈五眼，無不具足。二者菩薩摩訶薩施音樂故，獲得如來清凈天耳，無不具足。三者菩薩摩訶薩以諸金銀、末尼真珠、琉璃螺貝、璧玉珊瑚、一切珍寶施故，感得圓滿三十有二大丈夫相，無不具足。四者菩薩摩訶薩以種種雜寶及眾名花施故，獲得圓滿八十隨顯之相，無不具足。五者菩薩摩訶薩以象馬車乘施故，獲得廣大徒眾眷屬繁多，無不具足。六者菩薩摩訶薩以園林臺觀施故，獲得成就靜慮解脫三摩地三摩缽底，無不具足。七者菩薩摩訶薩以財谷庫藏施故，獲得圓成諸法寶藏，無不具足。八者菩薩摩訶薩以奴婢僕使施故，獲得圓滿自在身心閑豫，無不具足。九者菩薩摩訶薩以男女妻妾施故，獲得圓滿可愛可樂可意阿耨多羅三藐三菩提，無不具足。十者菩薩摩訶薩以四洲自在一切王位施故，獲得一切種微妙圓滿一切智智，無不具足。舍利子！菩薩摩訶薩如是行施，名為攝受十種稱讚利益上妙功德，皆為滿足柁那波羅蜜多故。

「複次舍利子！菩薩摩訶薩為得阿耨多羅三藐三菩提故，行柁那波羅蜜多時所修佈施，又得十種稱讚

【現代漢語翻譯】現代漢語譯本：這些殊勝的功德，都是爲了圓滿柁那波羅蜜多（Dāna pāramitā，佈施波羅蜜）而獲得的。

『再者，舍利子！菩薩摩訶薩在修行柁那波羅蜜多時進行佈施，還會獲得十種被稱讚的殊勝功德利益。是哪十種呢？第一，菩薩摩訶薩佈施燈明，因此獲得如來清凈的五眼，沒有不具足的。第二，菩薩摩訶薩佈施音樂，因此獲得如來清凈的天耳，沒有不具足的。第三，菩薩摩訶薩佈施各種金銀、末尼（maṇi，寶珠）、真珠、琉璃、螺貝、璧玉、珊瑚等一切珍寶，因此感得圓滿的三十二大丈夫相，沒有不具足的。第四，菩薩摩訶薩佈施各種雜寶和名花，因此獲得圓滿的八十隨形好，沒有不具足的。第五，菩薩摩訶薩佈施象、馬、車乘，因此獲得廣大的徒眾眷屬，沒有不具足的。第六，菩薩摩訶薩佈施園林臺觀，因此獲得成就靜慮、解脫、三摩地（samādhi，禪定）、三摩缽底（samāpatti，等至），沒有不具足的。第七，菩薩摩訶薩佈施財谷庫藏，因此獲得圓成諸法寶藏，沒有不具足的。第八，菩薩摩訶薩佈施奴婢僕使，因此獲得圓滿自在的身心閑豫，沒有不具足的。第九，菩薩摩訶薩佈施男女妻妾，因此獲得圓滿可愛可樂可意的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），沒有不具足的。第十，菩薩摩訶薩佈施四洲自在的一切王位，因此獲得一切種微妙圓滿的一切智智，沒有不具足的。舍利子！菩薩摩訶薩這樣行佈施，名為攝受十種被稱讚的殊勝功德利益，都是爲了滿足柁那波羅蜜多。

『再者，舍利子！菩薩摩訶薩爲了獲得阿耨多羅三藐三菩提，在修行柁那波羅蜜多時所修的佈施，又會獲得十種被稱讚的

【English Translation】 English version: These supreme merits and virtues are all for the purpose of fulfilling Dāna pāramitā (Perfection of Giving).

'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dāna pāramitā, they also obtain ten kinds of praised supreme merits and virtues through giving. What are these ten? First, because a Bodhisattva Mahasattva gives lamps, they obtain the Tathagata's pure five eyes, without any lacking. Second, because a Bodhisattva Mahasattva gives music, they obtain the Tathagata's pure heavenly ear, without any lacking. Third, because a Bodhisattva Mahasattva gives various gold, silver, mani (jewels), pearls, lapis lazuli, conch shells, jade, coral, and all kinds of treasures, they attain the complete thirty-two marks of a great man, without any lacking. Fourth, because a Bodhisattva Mahasattva gives various mixed treasures and famous flowers, they obtain the complete eighty minor marks, without any lacking. Fifth, because a Bodhisattva Mahasattva gives elephants, horses, and carriages, they obtain a vast retinue of followers, without any lacking. Sixth, because a Bodhisattva Mahasattva gives gardens, groves, and pavilions, they obtain the accomplishment of dhyana (meditation), liberation, samadhi (concentration), and samapatti (attainment), without any lacking. Seventh, because a Bodhisattva Mahasattva gives wealth and granaries, they obtain the complete treasury of all dharmas, without any lacking. Eighth, because a Bodhisattva Mahasattva gives male and female servants, they obtain complete freedom and ease of body and mind, without any lacking. Ninth, because a Bodhisattva Mahasattva gives men, women, wives, and concubines, they obtain the complete, lovely, delightful, and agreeable anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), without any lacking. Tenth, because a Bodhisattva Mahasattva gives away the sovereignty of all the four continents, they obtain the all-knowing wisdom that is subtle, complete, and perfect in every way, without any lacking. Shariputra! When a Bodhisattva Mahasattva practices giving in this way, it is called receiving ten kinds of praised supreme merits and virtues, all for the purpose of fulfilling Dāna pāramitā.'

'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices giving while cultivating Dāna pāramitā for the sake of attaining anuttarā-samyak-saṃbodhi, they also obtain ten kinds of praised

利益。何等為十？一者菩薩摩訶薩以上妙五欲施故，獲得清凈戒、定、慧聚，及以解脫、解脫智見聚，無不具足。二者菩薩摩訶薩以上妙戲樂器施故，獲得清凈遊戲法樂，無不具足。三者菩薩摩訶薩以足施故，感得圓滿法義之足趣菩提座，無不具足。四者菩薩摩訶薩以手施故，感得圓滿清凈法手拯濟眾生，無不具足。五者菩薩摩訶薩以耳鼻施故，獲得諸根圓滿成就，無不具足。六者菩薩摩訶薩以支節施故，獲得清凈無染威嚴佛身，無不具足。七者菩薩摩訶薩以目施故，獲得觀視一切眾生清凈法眼無有障礙，無不具足。八者菩薩摩訶薩以血肉施故，獲得堅固身命，攝持長養一切眾生貞實善權，無不具足。九者菩薩摩訶薩以髓腦施故，獲得圓滿不可破壞等金剛身，無不具足。十者菩薩摩訶薩以頭施故，證得圓滿超過三界無上最上一切智智之首，無不具足。舍利子！菩薩摩訶薩為得菩提行如是施，攝受如是相貌，圓滿佛法稱讚利益上妙功德，皆為滿足柁那波羅蜜多故。

「複次舍利子！如是菩薩摩訶薩行柁那波羅蜜多時，其性聰睿智慧甚深，無量方便行於佈施，以世間財求于無上正等菩提眾聖王財，以生死財而求甘露不死仙財，以虛偽財而求堅實賢聖之財，由如是故廣行佈施。舍利子！是菩薩摩訶薩為求無上菩提及涅

【現代漢語翻譯】現代漢語譯本利益。什麼是十種利益？第一，菩薩摩訶薩以殊勝的五欲（色、聲、香、味、觸）佈施，因此獲得清凈的戒、定、慧三學，以及解脫、解脫知見，沒有不具足的。第二，菩薩摩訶薩以殊勝的戲樂器佈施，因此獲得清凈的遊戲法樂，沒有不具足的。第三，菩薩摩訶薩以腳佈施，因此感得圓滿的法義之足，趣向菩提座，沒有不具足的。第四，菩薩摩訶薩以手佈施，因此感得圓滿清凈的法手，救濟眾生，沒有不具足的。第五，菩薩摩訶薩以耳鼻佈施，因此獲得諸根圓滿成就，沒有不具足的。第六，菩薩摩訶薩以肢體佈施，因此獲得清凈無染的威嚴佛身，沒有不具足的。第七，菩薩摩訶薩以眼睛佈施，因此獲得觀視一切眾生清凈法眼，沒有障礙，沒有不具足的。第八，菩薩摩訶薩以血肉佈施，因此獲得堅固的生命，攝持長養一切眾生，真實善巧的方便，沒有不具足的。第九，菩薩摩訶薩以骨髓腦髓佈施，因此獲得圓滿不可破壞的金剛身，沒有不具足的。第十，菩薩摩訶薩以頭佈施，因此證得圓滿超越三界無上最上的一切智智之首，沒有不具足的。舍利子（佛陀的十大弟子之一）！菩薩摩訶薩爲了獲得菩提而行這樣的佈施，攝受這樣的相貌，圓滿佛法稱讚的利益和殊勝功德，都是爲了滿足佈施波羅蜜多（六波羅蜜之一，意為到達彼岸的佈施）的緣故。再者，舍利子！這樣的菩薩摩訶薩在行佈施波羅蜜多時，他的本性聰慧，智慧深邃，以無量的方便來行佈施，用世間的財富來求取無上正等菩提的眾聖王財，用生死的財富來求取甘露不死的仙財，用虛偽的財富來求取堅實賢聖的財富，因為這樣，所以廣行佈施。舍利子！這位菩薩摩訶薩爲了求取無上菩提和涅槃

【English Translation】 English version Benefits. What are the ten benefits? First, when a Bodhisattva Mahasattva gives away exquisite five desires (form, sound, smell, taste, and touch), they obtain pure aggregates of precepts, concentration, and wisdom, as well as liberation and the knowledge and vision of liberation, all without lacking anything. Second, when a Bodhisattva Mahasattva gives away exquisite musical instruments, they obtain pure joy in the Dharma, without lacking anything. Third, when a Bodhisattva Mahasattva gives away their feet, they attain the perfect feet of Dharma, which lead to the Bodhi seat, without lacking anything. Fourth, when a Bodhisattva Mahasattva gives away their hands, they attain perfect pure Dharma hands to save sentient beings, without lacking anything. Fifth, when a Bodhisattva Mahasattva gives away their ears and nose, they obtain the perfect accomplishment of all senses, without lacking anything. Sixth, when a Bodhisattva Mahasattva gives away their limbs, they obtain a pure and undefiled majestic Buddha body, without lacking anything. Seventh, when a Bodhisattva Mahasattva gives away their eyes, they obtain the pure Dharma eyes to see all sentient beings without any obstruction, without lacking anything. Eighth, when a Bodhisattva Mahasattva gives away their blood and flesh, they obtain a firm life, embracing and nurturing all sentient beings with true and skillful means, without lacking anything. Ninth, when a Bodhisattva Mahasattva gives away their marrow and brain, they obtain a perfect and indestructible Vajra body, without lacking anything. Tenth, when a Bodhisattva Mahasattva gives away their head, they attain the perfect head of all-knowing wisdom, surpassing the three realms, without lacking anything. Shariputra (one of the Buddha's ten great disciples)! A Bodhisattva Mahasattva practices such giving to attain Bodhi, embracing such appearances, perfecting the benefits and exquisite merits praised by the Buddhadharma, all for the sake of fulfilling the Dana Paramita (one of the six Paramitas, meaning giving that reaches the other shore). Furthermore, Shariputra! When such a Bodhisattva Mahasattva practices Dana Paramita, their nature is intelligent and their wisdom is profound. They practice giving with immeasurable skillful means, using worldly wealth to seek the wealth of the holy kings of unsurpassed, perfect, and complete enlightenment; using the wealth of birth and death to seek the immortal wealth of nectar; using false wealth to seek the solid wealth of the wise and noble. Because of this, they extensively practice giving. Shariputra! This Bodhisattva Mahasattva, in order to seek unsurpassed Bodhi and Nirvana,

槃故，以世間財物修行施時，一切世間財物樂具無不盡舍。何以故？皆依無上正等覺故。舍利子！如世農夫依彼犛牛耕治地已便下種子，如是農夫依彼犁具無量功力，展轉獲得金銀末尼一切寶物，及得種種上妙衣服。何以故？一切世間無有財物與谷等故。如是舍利子！菩薩摩訶薩有時有分依世間財證覺無上正等菩提，亦復如是。

「複次舍利子！譬如乳牛或啖乾草、或啖濕草、或飲冷水、或飲暖水，而能出於乳、酪、生蘇、熟蘇及以醍醐。如是舍利子！菩薩摩訶薩依于無上正等菩提行世財施，隨所樂欲，有能獲得轉輪王報及獲帝釋梵王勝報。由成就是三種報故，菩薩十地速得圓滿，如來十力、四無所畏，因是施故速得圓滿，乃至具足千業所起十八不共佛法，又具千業所起六十種圓滿妙音，又具百業所起一一大丈夫相，又具二百業所起無見頂髻相，又過此百倍圓滿成就如來大法螺相，又過拘胝百千倍成就如來皓齒齊列不缺不疏平等之相。如是等相，無量功業之所合成，皆由如來業果報相施行所起，速得圓滿。

「複次舍利子！菩薩摩訶薩行柁那波羅蜜多時，于乞者所起大慈心而行佈施，此心續起殑伽沙等方得成滿，中無間絕佛三摩地。舍利子！如來、應、正等覺住此三摩地已，能於一一毛孔而出百三摩地，

【現代漢語翻譯】現代漢語譯本：槃故（因為），當以世間的財物修行佈施時，一切世間的財物和享樂之物沒有不全部捨棄的。為什麼呢？都是因為依仗無上正等覺的緣故。舍利子（佛陀的十大弟子之一）！就像世間的農夫依靠犛牛耕地之後便播下種子，這樣的農夫依靠犁具的無量功力，逐漸獲得金銀、摩尼（寶珠）等一切寶物，以及各種上好的衣服。為什麼呢？因為世間沒有財物能與穀物等同。同樣的，舍利子！菩薩摩訶薩有時也依靠世間的財物來證得無上正等菩提，也是如此。複次，舍利子！譬如乳牛，或吃乾草，或吃濕草，或喝冷水，或喝熱水，卻能產出乳、酪、生酥、熟酥以及醍醐（乳製品中的精華）。同樣的，舍利子！菩薩摩訶薩依靠無上正等菩提而行世間財物佈施，隨其所愿，有的能獲得轉輪王（統治世界的理想君主）的果報，有的能獲得帝釋（天神之王）和梵王（色界天之主）的殊勝果報。由於成就這三種果報，菩薩的十地（菩薩修行的十個階段）迅速得以圓滿，如來的十力（如來所具有的十種力量）、四無所畏（佛陀的四種無所畏懼的特質），也因這佈施而迅速圓滿，乃至具足由千業所起的十八不共佛法（佛陀獨有的十八種功德），又具足由千業所起的六十種圓滿妙音，又具足由百業所起的一一大丈夫相（佛陀的三十二種主要特徵之一），又具足由二百業所起的無見頂髻相（佛陀頭頂的肉髻，無法看見頂端），又超過此百倍圓滿成就如來的大法螺相（佛陀的頭髮如右旋的海螺），又超過拘胝（千萬）百千倍成就如來皓齒齊列不缺不疏平等之相（佛陀牙齒潔白整齊，沒有缺損或縫隙）。這些相好，都是由無量功業所合成，都是由於如來的業果報相施行所起，迅速得以圓滿。複次，舍利子！菩薩摩訶薩在行柁那波羅蜜多（佈施的最高境界）時，對於乞求者生起大慈悲心而行佈施，此心持續生起如恒河沙數般，才能成就圓滿，中間沒有間斷，達到佛的三摩地（禪定）。舍利子！如來、應、正等覺（佛陀的稱號）安住於此三摩地后，能從每一個毛孔中發出一百個三摩地。

【English Translation】 English version: Therefore, when practicing giving with worldly possessions, all worldly possessions and pleasures are completely relinquished. Why is this? It is all because of relying on the unsurpassed perfect enlightenment. Shariputra (one of Buddha's ten great disciples)! Just as a farmer in the world, after plowing the land with an ox, sows seeds, and that farmer, relying on the immeasurable power of the plow, gradually obtains gold, silver, mani (jewels), and all kinds of treasures, as well as various excellent clothes. Why is this? Because there are no worldly possessions that are equal to grains. Similarly, Shariputra! Bodhisattva Mahasattvas sometimes also rely on worldly possessions to attain unsurpassed perfect Bodhi, and it is the same. Furthermore, Shariputra! For example, a cow, whether it eats dry grass, wet grass, drinks cold water, or warm water, can produce milk, curd, raw ghee, cooked ghee, and the essence of ghee (clarified butter). Similarly, Shariputra! Bodhisattva Mahasattvas, relying on unsurpassed perfect Bodhi, practice giving with worldly possessions, and according to their wishes, some can obtain the reward of a Chakravartin (an ideal monarch who rules the world), and some can obtain the superior rewards of Indra (king of the gods) and Brahma (lord of the form realm). Because of achieving these three kinds of rewards, the ten stages of a Bodhisattva (ten stages of Bodhisattva's practice) are quickly perfected, the ten powers of the Tathagata (ten powers of the Buddha), and the four fearlessnesses (four fearless qualities of the Buddha) are also quickly perfected because of this giving, and even to the point of possessing the eighteen unique Buddha dharmas (eighteen unique virtues of the Buddha) arising from a thousand karmas, and also possessing the sixty kinds of perfect and wonderful sounds arising from a thousand karmas, and also possessing each of the major marks of a great man (one of the thirty-two major marks of the Buddha) arising from a hundred karmas, and also possessing the invisible ushnisha (fleshy protuberance on the top of the Buddha's head, the top of which cannot be seen) arising from two hundred karmas, and also exceeding this by a hundredfold in perfecting the great conch shell mark of the Tathagata (the Buddha's hair like a right-spiraling conch shell), and also exceeding this by a koti (ten million) hundred thousandfold in perfecting the even, complete, and flawless teeth of the Tathagata (the Buddha's teeth are white, even, and without gaps). These marks are all formed by immeasurable meritorious deeds, and they all arise from the Tathagata's karmic retribution of giving, and are quickly perfected. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dana Paramita (the highest state of giving), they give with great compassion towards those who beg, and this mind continues to arise like the sands of the Ganges River, in order to achieve perfection, without interruption, reaching the Samadhi (meditative state) of the Buddha. Shariputra! The Tathagata, Arhat, Samyaksambuddha (titles of the Buddha), dwelling in this Samadhi, can emit a hundred Samadhis from each pore.

猶如殑伽大河流化不絕而得自在。是故當知，如來所有一切神通變化，多由施行而得成就。舍利子！如是如來所有佛法，皆由昔日行菩薩行世間財施之所攝受。舍利子！是名菩薩摩訶薩行財施時，為求甘露、為求堅實、為求菩提、為求涅槃，應知如是法門差別。所謂菩薩摩訶薩依世財施，而與柁那波羅蜜多相應，證覺阿耨多羅三藐三菩提故。

「複次舍利子！菩薩摩訶薩行柁那波羅蜜多時！其相無量吾今當說。往昔過去無數廣大無量不可思議阿僧企耶劫，于彼時分有佛出世，號旁耆羅私如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子、彼佛住世壽十千歲，與百千苾芻大聲聞眾同共集會，皆阿羅漢，離諸煩惱具大勢力，乃至一切心得自在，逮勝究竟。舍利子！時彼世中有紡績者，名織紡線，形貌端正眾所樂觀。彼作業處去佛不遠，每日將晚欲還家時，往詣佛所，常以一縷微線奉施如來，因白佛言：『愿薄伽梵哀愍我故，受此縷線為攝受處。以此善根于未來世，得成如來、應、正等覺，能攝一切。』時彼世尊便為納受。如是日施一縷，滿千五百為善攝受。由此福故，乃經十五拘胝劫中不墮惡趣，又經千拘胝反為轉輪王，又經千拘胝反為天帝釋。以此善根柔和微妙欣愛

【現代漢語翻譯】現代漢語譯本：猶如恒河大河流淌不息而獲得自在。因此應當知道，如來所有一切神通變化，大多是通過施行而成就的。舍利子（佛陀弟子名）！像這樣如來所有的佛法，都是由過去行菩薩道時以世間財物佈施所攝受的。舍利子！這名為菩薩摩訶薩（大菩薩）在行財施時，爲了求甘露（不死之藥）、爲了求堅實（穩固的修行）、爲了求菩提（覺悟）、爲了求涅槃（寂滅），應當知道這樣的法門差別。所謂菩薩摩訶薩依靠世間財物佈施，而與柁那波羅蜜多（佈施波羅蜜）相應，證得阿耨多羅三藐三菩提（無上正等正覺）的緣故。複次，舍利子！菩薩摩訶薩在行柁那波羅蜜多時，其相無量，我現在應當解說。在過去無數廣大無量不可思議阿僧祇耶（無數）劫之前，那時有佛出世，號為旁耆羅私（佛名）如來、應、正等覺（佛的十號之一）、明行圓滿（佛的十號之一）、善逝（佛的十號之一）、世間解（佛的十號之一）、無上丈夫（佛的十號之一）、調御士（佛的十號之一）、天人師（佛的十號之一）、佛、薄伽梵（佛的十號之一）。舍利子，那位佛住世的壽命有十千歲，與百千比丘（出家男眾）大聲聞眾共同居住，他們都是阿羅漢（斷盡煩惱的聖者），遠離一切煩惱，具有大勢力，乃至一切心都得自在，達到殊勝的究竟。舍利子！當時那個世間有一位紡織者，名叫織紡線，形貌端正，眾人所喜愛。他工作的地方離佛不遠，每天將要回家的時候，都會前往佛所，常常用一縷細線奉獻給如來，並對佛說：『愿薄伽梵（世尊）憐憫我，接受這縷細線作為攝受之處。以此善根，在未來世，能夠成就如來、應、正等覺，能夠攝受一切。』當時那位世尊便接受了。像這樣每天佈施一縷，滿一千五百縷，作為善的攝受。因為這個福德，經歷了十五俱胝（億）劫沒有墮入惡道，又經歷了千俱胝反轉為轉輪王（統治世界的君主），又經歷了千俱胝反轉為天帝釋（天界之主）。因為這個善根，變得柔和微妙，令人欣喜愛樂。

【English Translation】 English version: Just like the great river Ganges flows unceasingly and attains freedom. Therefore, it should be known that all the supernatural powers and transformations of the Tathagata (Buddha), are mostly achieved through practice. Shariputra (a disciple of the Buddha)! Thus, all the Buddha's teachings are received through the giving of worldly wealth when practicing the Bodhisattva path in the past. Shariputra! This is called a Bodhisattva Mahasattva (great Bodhisattva) practicing generosity, seeking the nectar (of immortality), seeking firmness (in practice), seeking Bodhi (enlightenment), and seeking Nirvana (extinction of suffering). One should understand the differences in such Dharma (teachings). It is said that a Bodhisattva Mahasattva, relying on the giving of worldly wealth, is in accordance with the Dana Paramita (perfection of giving), and thus attains Anuttara-samyak-sambodhi (supreme perfect enlightenment). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dana Paramita, its aspects are immeasurable, and I shall now explain them. In the past, countless, vast, immeasurable, and inconceivable Asankhyeya (countless) kalpas (eons), there was a Buddha who appeared in the world, named Pangilasi (name of a Buddha), Tathagata, Arhat, Samyaksambuddha (one of the ten titles of a Buddha), Vidyacharana-sampanna (one of the ten titles of a Buddha), Sugata (one of the ten titles of a Buddha), Lokavid (one of the ten titles of a Buddha), Anuttara (one of the ten titles of a Buddha), Purushadamyasarathi (one of the ten titles of a Buddha), Shastha Devamanushyanam (one of the ten titles of a Buddha), Buddha, and Bhagavan (one of the ten titles of a Buddha). Shariputra, that Buddha lived for ten thousand years, and resided with a great assembly of a hundred thousand Bhikshus (monks), all of whom were Arhats (saints who have eradicated all defilements), free from all afflictions, possessing great power, and even their minds were free, having attained the ultimate. Shariputra! At that time, there was a weaver in that world, named Weaving Thread, who was handsome and pleasing to all. His workplace was not far from the Buddha, and every day when he was about to go home, he would go to the Buddha, and always offer a single thread to the Tathagata, saying to the Buddha: 'May the Bhagavan (World Honored One) have compassion on me, and accept this thread as a means of receiving. With this good root, in the future, I will be able to attain Tathagata, Arhat, Samyaksambuddha, and be able to receive all.' At that time, the World Honored One accepted it. In this way, he offered one thread each day, completing one thousand five hundred threads, as a good reception. Because of this merit, he did not fall into evil realms for fifteen koti (hundred million) kalpas, and then for a thousand koti times, he became a Chakravartin (universal monarch), and then for a thousand koti times, he became Indra (king of the gods). Because of this good root, he became gentle, subtle, and beloved.

等業，便得奉覲千拘胝佛，于諸佛所供養恭敬尊重讚歎，又以諸花涂香末香，及以香鬘繒蓋幢幡、衣服飲食坐臥之具、病緣醫藥一切眾物奉獻如來。從是已后又經一阿僧企耶劫出現於世，證覺阿耨多羅三藐三菩提，號善攝受如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，住壽世間經二十拘胝歲，有二十拘胝那庾多大聲聞眾，一切皆是大阿羅漢。彼佛世尊成立安住五拘胝等菩薩摩訶薩，于阿耨多羅三藐三菩提演說妙法，利益安樂無量無數諸有情已現入涅槃。彼薄伽梵滅度之後，正法住世滿一千年，廣佈舍利流遍供養，亦如我今涅槃之後。舍利子！汝今當觀，由施微縷發大心故，次第展轉成滿佛法。舍利子！當知此施由心廣大不由於縷。何以故？若施廣大不由心者，如向施主以微縷施，不應得心清凈究竟。如是舍利子！當觀菩薩摩訶薩行柁那波羅蜜多時，依世財施便得一切圓滿功德。舍利子！菩薩摩訶薩行柁那波羅蜜多時，其性聰睿智慧甚深，因於少施多有所作，由智力故增上所作，由慧力故廣大所作，迴向力故無邊所作。」

爾時世尊欲重宣此義而說頌曰：

「行施不求妙色財，　　亦不願感天人趣，　為求無上勝菩提，　　施微便感無量福。　行施不求名稱聲，

【現代漢語翻譯】現代漢語譯本：由於這樣的業力，他們將得以覲見千拘胝（koti，意為千萬）佛，在諸佛面前供養、恭敬、尊重和讚歎。他們還會以各種鮮花、涂香、末香，以及香鬘、繒蓋、幢幡、衣服、飲食、坐臥之具、治病醫藥等一切物品供奉如來。此後，又經過一個阿僧祇耶（asamkhya，意為無數）劫，他們將出現在世間，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺），號為善攝受如來（Sugrahita Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Purisadamyasarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、薄伽梵（Bhagavan）。他們的壽命將住世二十拘胝歲，擁有二十拘胝那庾多（nayuta，意為百千）大聲聞眾，一切皆是大阿羅漢（Arhat）。彼佛世尊將建立安住五拘胝等菩薩摩訶薩（Bodhisattva-mahasattva），為他們演說阿耨多羅三藐三菩提的微妙法，利益安樂無量無數的有情眾生后，便會示現入涅槃。彼薄伽梵滅度之後，正法將住世滿一千年，廣泛分佈舍利，流傳供養，也像我如今涅槃之後一樣。舍利子（Sariputra）！你現在應當觀察，由於佈施微小的線縷而發大心，次第展轉成就圓滿佛法。舍利子！應當知道，這種佈施是由於心量廣大，而不是由於線縷本身。為什麼呢？如果佈施的廣大不是由於心，那麼像先前施主以微小的線縷佈施，就不應該得到心清凈究竟。舍利子！應當觀察菩薩摩訶薩在行檀那波羅蜜多（dana-paramita，意為佈施波羅蜜）時，依世俗財物佈施，便能得到一切圓滿功德。舍利子！菩薩摩訶薩在行檀那波羅蜜多時，其性聰慧，智慧甚深，因少許佈施而成就許多功德，由於智慧的力量而增上所作，由於慧力的緣故而廣大所作，由於迴向的力量而無邊所作。那時，世尊爲了重申這個道理，說了以下偈頌：『行佈施不求美妙的色相和財富，也不希望感得天人的果報，爲了求得無上的殊勝菩提，佈施微小之物便能感得無量的福報。行佈施不求名聲和讚譽，'

【English Translation】 English version: Due to such karma, they will be able to behold a thousand kotis (koti, meaning ten million) of Buddhas, and in the presence of these Buddhas, they will make offerings, show respect, reverence, and praise. They will also offer various flowers, scented pastes, powdered incense, as well as garlands, silken canopies, banners, clothing, food, bedding, and medicines for illnesses, and all kinds of things to the Tathagatas. After this, after another asamkhya (asamkhya, meaning countless) kalpas, they will appear in the world, attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, meaning unsurpassed, complete, and perfect enlightenment), and be known as Sugrahita Tathagata (Sugrahita Tathagata), Arhat, Samyaksambuddha, Vidya-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Purisadamyasarathi, Sasta deva-manusyanam, Buddha, and Bhagavan. Their lifespan will be twenty kotis of years, and they will have twenty kotis of nayutas (nayuta, meaning a hundred thousand) of great Sravakas, all of whom will be great Arhats. That Buddha Bhagavan will establish and settle five kotis of Bodhisattva-mahasattvas, and for them, he will expound the wonderful Dharma of Anuttara-samyak-sambodhi, benefiting and bringing happiness to countless sentient beings before manifesting Nirvana. After that Bhagavan passes into Nirvana, the true Dharma will remain in the world for a full thousand years, widely distributing relics for veneration, just as it will be after my Nirvana. Sariputra! You should now observe that by giving a small thread and generating a great mind, one gradually achieves the complete Dharma of the Buddha. Sariputra! You should know that this giving is due to the vastness of the mind, not due to the thread itself. Why is that? If the vastness of giving is not due to the mind, then, like the previous donor who gave a small thread, one should not attain ultimate purity of mind. Sariputra! You should observe that when a Bodhisattva-mahasattva practices Dana-paramita (dana-paramita, meaning the perfection of giving), by giving worldly possessions, one attains all perfect merits. Sariputra! When a Bodhisattva-mahasattva practices Dana-paramita, their nature is intelligent, and their wisdom is profound. Because of a small act of giving, they accomplish much. Through the power of wisdom, they increase what is done. Through the power of insight, they make it vast. Through the power of dedication, they make it boundless. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'Practicing giving, one does not seek beautiful forms or wealth, nor does one wish to attain the realms of gods or humans. In order to seek the unsurpassed, supreme Bodhi, giving a small thing can bring immeasurable blessings. Practicing giving, one does not seek fame or praise,'

未曾為樂及徒眾，　亦不求諸生死報，　　施微而獲于大果。　佈施飲食及衣服，　　不求諸有及諸趣，　為求開解甘露門，　　施如毛端福無量。　既無掉動及高慢，　　亦離諂誑慳嫉心，　懈怠諸緣皆悉舍，　　唯勤行施利於世。　財谷王位及身命，　　歡喜舍已心無變，　如斯善舍獲廣大，　　菩提解脫未為難。　愛樂諸來乞求者，　　如父如母如妻子，　所獲財物常行施，　　見彼感財無妒心。　行施之時眾繁雜，　　土塊杖木來加害，　雖見曾無忿恚心，　　愛語如舊情欣悅。　若施彼怨猶若親，　　于驚怖者施無畏，　凡所有物皆能捨，　　而心未嘗生鄙吝。　恒樂正求無上法，　　於世王位絕希求，　出離世間嚴飾處，　　常勤奉行於法施。　除彼樂求穢欲者，　　誰有能求天世王，　是故智者不貪樂，　　諸欲王位生天樂。　大名稱者所行施，　　恒求無上佛菩提，　舍捐身命及餘事，　　速疾能感多安樂。　聰慧菩薩行諸施，　　未曾遠離上菩提，　不求妙色世間財，　　又不願樂生天樂。　雖求涅槃無所依，　　遠離一切諸希愿，　若能如是善修習，　　則名知道開道者。

「舍利子！聰慧菩薩摩訶薩於是佈施具足成就，善能修行菩

【現代漢語翻譯】現代漢語譯本不曾爲了享樂和徒眾而佈施，也不求來世的生死輪迴果報，即使是微小的佈施也能獲得巨大的果報。佈施飲食和衣服，不求任何存在形式和去處，爲了開啟甘露之門（指解脫之道），像毛髮尖端那樣微小的佈施，其福德也是無量的。既沒有輕浮躁動和高傲自大，也遠離諂媚欺詐和吝嗇嫉妒之心，捨棄一切懈怠的因緣，只是勤勉地行佈施以利益世人。對於財富、穀物、王位乃至自己的生命，都能歡喜地捨棄而心無改變，像這樣善於佈施，獲得菩提（覺悟）和解脫並非難事。喜愛那些前來乞求的人，如同對待自己的父母、妻子兒女一樣，將所獲得的財物經常佈施，看到他們得到財物不會產生嫉妒之心。在行佈施的時候，即使遇到眾人喧鬧雜亂，甚至有人用土塊、木棒來加害，即使看到這些，心中也不會有絲毫的憤怒，仍然像以前一樣用慈愛的話語對待他們，內心充滿喜悅。即使對怨恨自己的人也像對待親人一樣佈施，對於驚恐害怕的人給予無畏的安慰，凡是自己擁有的東西都能捨棄，而心中從未產生過鄙吝之情。總是樂於追求無上的佛法，對於世間的王位絕無希求之心，遠離世間那些華麗的裝飾，經常勤勉地奉行佛法的佈施。除了那些貪圖污穢慾望的人，誰還會去追求天上的王位呢？所以有智慧的人不會貪戀享樂，不會貪戀各種慾望、王位和天上的快樂。那些具有大名聲的人所行的佈施，總是爲了追求無上的佛菩提（覺悟），捨棄自己的身命和其他一切事物，這樣就能迅速地感受到許多安樂。聰慧的菩薩在行佈施的時候，從未遠離過無上的菩提（覺悟），不追求美好的容貌和世間的財富，也不希望享受天上的快樂。雖然追求涅槃（寂滅），但卻不執著于任何事物，遠離一切的希求和願望，如果能夠像這樣好好地修習，就可以稱之為知道並開闢道路的人。『舍利子（佛陀的十大弟子之一，以智慧著稱）！聰慧的菩薩摩訶薩（偉大的菩薩）在佈施方面圓滿成就，善於修行菩薩道。』

【English Translation】 English version Not for the sake of pleasure or followers, nor seeking the rewards of birth and death, even a small act of giving yields great results. Giving food and clothing, not seeking any form of existence or destination, but to open the gate of nectar (referring to the path of liberation), even a donation as small as a hair tip has immeasurable merit. Without agitation or arrogance, also free from flattery, deceit, stinginess, and jealousy, abandoning all causes of laziness, diligently practicing giving to benefit the world. For wealth, grains, royal positions, and even one's own life, one can joyfully give them up without change of heart. With such skillful giving, attaining Bodhi (enlightenment) and liberation is not difficult. Loving those who come to beg, as if they were one's own parents, wife, and children, always giving away what one has obtained, and not feeling jealousy when they receive wealth. When giving, even if there is noise and chaos, or if someone harms with clods of earth or sticks, even seeing this, there is no anger in the heart, but one treats them with loving words as before, with joy in the heart. Even to those who hate, one gives as if to relatives, to those who are frightened, one gives fearlessness, all that one possesses can be given away, and the heart never feels stinginess. Always delighting in seeking the supreme Dharma, having no desire for worldly kingship, staying away from worldly adornments, always diligently practicing the giving of Dharma. Except for those who crave impure desires, who would seek heavenly kingship? Therefore, the wise do not crave pleasure, nor do they crave desires, kingship, or heavenly bliss. The giving practiced by those of great renown is always for the sake of seeking supreme Bodhi (enlightenment), giving up one's life and all other things, thus quickly experiencing much happiness. When wise Bodhisattvas practice giving, they never stray from supreme Bodhi (enlightenment), not seeking beautiful appearances or worldly wealth, nor desiring to enjoy heavenly bliss. Although seeking Nirvana (extinction), they are not attached to anything, free from all desires and wishes. If one can cultivate in this way, one can be called a person who knows and opens the path. 'Shariputra (one of Buddha's ten great disciples, known for his wisdom)! The wise Bodhisattva Mahasattva (great Bodhisattva) is fully accomplished in giving, and is skilled in practicing the Bodhisattva path.'

薩妙行無有疑惑。舍利子，是名菩薩摩訶薩柁那波羅蜜多。若諸菩薩摩訶薩為阿耨多羅三藐三菩提故，精進修行是菩薩行，一切眾魔魔民天子於此菩薩不能嬈亂，又不為彼異道他論所能摧屈。」

大寶積經卷第四十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十二

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之八尸波羅蜜品第七之一

爾時佛告舍利子：「云何菩薩摩訶薩尸羅波羅蜜多？菩薩摩訶薩為阿耨多羅三藐三菩提？依此勤修行菩薩行。舍利子！菩薩摩訶薩行屍羅波羅蜜多故，有三種妙行。何等為三？一者身妙行，二者語妙行，三者意妙行。舍利子，何等名為身妙行、語妙行、意妙行耶？舍利子！所謂菩薩摩訶薩遠離殺生、離不與取、離欲邪行，是名身妙行。舍利子！菩薩摩訶薩遠離妄語、遠離離間語、遠離粗惡語、遠離綺語，是名語妙行。舍利子！菩薩摩訶薩于諸貪著、瞋恚、邪見皆無所有，是名意妙行。菩薩摩訶薩具足如是三妙行故，是名尸羅波羅蜜多。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，如是思惟：『云何身妙行、語妙行、意妙行耶？』舍利子！菩薩摩訶薩如是思惟：『若身不造殺生不與取欲邪行業者，是名身妙行。』

【現代漢語翻譯】現代漢語譯本對於薩妙行（samyak-pratipatti，正確的修行）沒有疑惑。舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱），這被稱為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的柁那波羅蜜多（dhyāna-pāramitā，禪定波羅蜜）。如果諸位菩薩摩訶薩爲了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的緣故，精進修行這種菩薩行，一切眾魔（māra，障礙修行的魔）及其魔民、天子都不能擾亂這位菩薩，也不會被那些異道邪說所摧毀屈服。

大寶積經卷第四十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十二

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之八尸波羅蜜品第七之一

這時，佛陀告訴舍利子：『什麼是菩薩摩訶薩的尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）？菩薩摩訶薩爲了阿耨多羅三藐三菩提，依此精勤修行菩薩行。舍利子！菩薩摩訶薩修行尸羅波羅蜜多，有三種殊勝的修行。是哪三種呢？一是身妙行，二是語妙行，三是意妙行。舍利子，什麼叫做身妙行、語妙行、意妙行呢？舍利子！所謂菩薩摩訶薩遠離殺生、遠離不與取（偷盜）、遠離欲邪行，這叫做身妙行。舍利子！菩薩摩訶薩遠離妄語、遠離離間語、遠離粗惡語、遠離綺語，這叫做語妙行。舍利子！菩薩摩訶薩對於貪著、瞋恚、邪見都沒有，這叫做意妙行。菩薩摩訶薩具足這三種殊勝的修行，就叫做尸羅波羅蜜多。』

『再者，舍利子！菩薩摩訶薩修行尸羅波羅蜜多時，這樣思惟：『什麼是身妙行、語妙行、意妙行呢？』舍利子！菩薩摩訶薩這樣思惟：『如果身體不造作殺生、不與取、欲邪行的行為，這就叫做身妙行。』

【English Translation】 English version There is no doubt about the samyak-pratipatti (right practice). Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom), this is called the dhyāna-pāramitā (perfection of meditation) of a Bodhisattva-Mahasattva (great Bodhisattva). If the Bodhisattva-Mahasattvas, for the sake of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), diligently practice this Bodhisattva practice, all the maras (māra, demons that hinder practice) and their people, and the devas (gods) will not be able to disturb this Bodhisattva, nor will they be destroyed or subdued by those heretical doctrines.

The Great Treasure Trove Sutra, Volume 41 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 42

Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree

Chapter Seven, Part One of the Śīla-pāramitā Section, the Eighth of the Twelfth Assembly of the Bodhisattva Pitaka

At that time, the Buddha said to Shariputra: 'What is the śīla-pāramitā (perfection of morality) of a Bodhisattva-Mahasattva? The Bodhisattva-Mahasattva, for the sake of anuttarā-samyak-saṃbodhi, diligently practices the Bodhisattva practice based on this. Shariputra! When a Bodhisattva-Mahasattva practices śīla-pāramitā, there are three excellent practices. What are the three? First is the excellent practice of body, second is the excellent practice of speech, and third is the excellent practice of mind. Shariputra, what are called the excellent practices of body, speech, and mind? Shariputra! What is meant by a Bodhisattva-Mahasattva is one who refrains from killing, refrains from taking what is not given (stealing), and refrains from sexual misconduct; this is called the excellent practice of body. Shariputra! A Bodhisattva-Mahasattva refrains from false speech, refrains from divisive speech, refrains from harsh speech, and refrains from frivolous speech; this is called the excellent practice of speech. Shariputra! A Bodhisattva-Mahasattva has no attachment, hatred, or wrong views; this is called the excellent practice of mind. A Bodhisattva-Mahasattva who possesses these three excellent practices is called śīla-pāramitā.'

'Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices śīla-pāramitā, they contemplate thus: 'What are the excellent practices of body, speech, and mind?' Shariputra! A Bodhisattva-Mahasattva contemplates thus: 'If the body does not engage in the actions of killing, taking what is not given, or sexual misconduct, this is called the excellent practice of body.'

菩薩摩訶薩如是思惟：『若語不造妄語、離間、粗惡、綺語業者，是名語妙行。』菩薩摩訶薩如是思惟：『若意不造貪著、瞋恚、邪見業者，是名意妙行。』由具如是正思惟故，是名菩薩摩訶薩行屍羅波羅蜜多。

「複次舍利子！如是菩薩摩訶薩行屍羅波羅蜜多時，作如是念：『若業不由身語意造，此業為可建立不？』菩薩摩訶薩如是如理觀察，若業不由身語意造，此業不可建立，若青若黃、若赤若白、若紅若頗胝色。此業又非眼所識、非耳所識、非鼻舌身意所識。何以故？舍利子！由於此業非能生非所生非己生，不可執受，都無有能了別此業。菩薩摩訶薩如是了知此尸羅性不可為作，若不可為作則不可建立，若不可建立我等於中不應執著。如是菩薩摩訶薩由觀解力故，不見妙行及以尸羅，亦不見有具尸羅者，不見尸羅所迴向處。菩薩摩訶薩如是觀已，畢竟不起妄有身見。何以故？舍利子！有身見故可有觀察，此是持戒、此是犯戒。如是觀已，于彼守護及以儀則，若行若境皆悉具足正知而行，正知行故名持戒者。菩薩摩訶薩不取著自不取著他而行於行，不毀尸羅不取尸羅而行於行。若取著我即取尸羅，若不著我不取尸羅。若知尸羅是不可得，即不毀犯所有律儀。若於律儀無毀犯者，即不名為毀犯尸羅，又亦不名

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩這樣思維：『如果言語不造作虛妄的言語、離間的言語、粗暴的言語、花言巧語的業，這稱為語妙行。』菩薩摩訶薩這樣思維：『如果意念不造作貪著、嗔恚、邪見的業，這稱為意妙行。』由於具備這樣的正確思維，這稱為菩薩摩訶薩修行尸羅波羅蜜多（戒波羅蜜多，持戒到彼岸）。『再者，舍利子！當菩薩摩訶薩修行尸羅波羅蜜多時，會這樣想：『如果業不是由身語意造作的，這個業可以被確立嗎？』菩薩摩訶薩這樣如理觀察，如果業不是由身語意造作的，這個業是不可確立的，無論是青色、黃色、紅色、白色、粉紅色還是頗胝色（水晶色）。這個業也不是眼睛所能識別的，不是耳朵所能識別的，不是鼻子、舌頭、身體、意念所能識別的。為什麼呢？舍利子！因為這個業既不是能生的，也不是所生的，也不是自己產生的，不可執取，根本沒有能夠辨別這個業的。菩薩摩訶薩這樣了知這個尸羅（戒）的自性是不可造作的，如果不可造作就不可確立，如果不可確立，我們就不應該執著於它。』菩薩摩訶薩由於這樣的觀察和理解，不見妙行以及尸羅（戒），也看不見有持戒的人，看不見尸羅（戒）所迴向的地方。菩薩摩訶薩這樣觀察后，最終不會產生虛妄的『我』的見解。為什麼呢？舍利子！因為有『我』的見解，才會有觀察，這是持戒，這是犯戒。這樣觀察后，對於守護和儀則，無論是行為還是境界，都完全具備正知而行，因為正知而行，所以稱為持戒者。菩薩摩訶薩不執著于自己，也不執著於他人而修行，不毀壞尸羅（戒），也不執取尸羅（戒）而修行。如果執著于『我』，就執取了尸羅（戒），如果不執著于『我』，就不執取尸羅（戒）。如果知道尸羅（戒）是不可得的，就不會毀犯所有的律儀。如果對於律儀沒有毀犯，就不稱為毀犯尸羅（戒），也不稱為

【English Translation】 English version: A Bodhisattva Mahasattva thinks thus: 『If speech does not create the karma of false speech, divisive speech, harsh speech, and frivolous speech, this is called the excellent practice of speech.』 A Bodhisattva Mahasattva thinks thus: 『If the mind does not create the karma of attachment, anger, and wrong views, this is called the excellent practice of mind.』 Because of possessing such right thinking, this is called a Bodhisattva Mahasattva practicing Śīla pāramitā (perfection of morality). 『Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Śīla pāramitā, he thinks thus: 『If karma is not created by body, speech, and mind, can this karma be established?』 A Bodhisattva Mahasattva observes thus with reason: if karma is not created by body, speech, and mind, this karma cannot be established, whether it is blue, yellow, red, white, pink, or the color of sphatika (crystal). This karma is also not cognized by the eye, not cognized by the ear, not cognized by the nose, tongue, body, or mind. Why is that? Shariputra! Because this karma is neither the producer, nor the produced, nor self-produced, it cannot be grasped, and there is no one who can discern this karma. A Bodhisattva Mahasattva thus knows that the nature of this Śīla (precept) is uncreated; if it is uncreated, it cannot be established; if it cannot be established, we should not be attached to it.』 Because of such observation and understanding, a Bodhisattva Mahasattva does not see excellent practice or Śīla (precept), nor does he see anyone who possesses Śīla, nor does he see where Śīla is directed. Having observed thus, a Bodhisattva Mahasattva ultimately does not give rise to the false view of a self. Why is that? Shariputra! Because of the view of a self, there can be observation, 『This is keeping the precepts, this is breaking the precepts.』 Having observed thus, regarding protection and rules, whether in action or in state, one fully possesses right knowledge and acts accordingly; because of acting with right knowledge, one is called a keeper of precepts. A Bodhisattva Mahasattva does not cling to himself, nor does he cling to others while practicing, he does not destroy Śīla (precept), nor does he grasp Śīla (precept) while practicing. If one clings to 『I』, one clings to Śīla (precept); if one does not cling to 『I』, one does not cling to Śīla (precept). If one knows that Śīla (precept) is unattainable, one will not violate all the rules. If there is no violation of the rules, one is not called a violator of Śīla (precept), nor is one called

執取尸羅。舍利子！以何因緣於是尸羅而不執取？謂一切法知他相故。若由他相則無有我，若我是無何所執取？」

爾時世尊欲重宣此義而說頌曰：

「若有身語意清凈，　　行時恒修一切凈，　常住清凈諸禁戒，　　是名菩薩具尸羅。　賢聖聰慧諸菩薩，　　能善護持十業道，　不由身語及意作，　　如是智者說尸羅。　若非造作非所生，　　非執無形亦無顯，　由無有形有顯故，　　未曾可得而建立。　尸羅無為亦無作，　　非眼能見非耳聞，　非鼻非舌亦非身，　　又非心意所能識。　若非六根之所識，　　則無有能施設者，　如是觀察尸羅凈，　　曾未依執住尸羅。　不恃持戒生憍慢，　　不計我想護尸羅，　善護尸羅無戒想，　　具足尸羅行覺行。　妄有身見已除遣，　　見與見者曾無有，　無有能見無彼處，　　不觀持戒犯戒者。　善入無護法理趣，　　威儀具足不思議，　妙善正知能守護，　　除斯更無具戒者。　無我想者無尸羅，　　無所依我能依戒，　我說究竟常無畏，　　不執身我與尸羅。　說無我者不取戒，　　說無我者戒無依，　說無我者不希戒，　　說無我者戒無心。　不毀尸羅不執戒，　　亦不計我起尸羅，　無所依我及戒想，　

【現代漢語翻譯】現代漢語譯本執取戒律（尸羅，Śīla）。舍利子（Śāriputra）！因為什麼因緣而不執取這戒律呢？因為知道一切法都是由他相而顯現的。如果由他相而顯現，就沒有我，如果我都不存在，又執取什麼呢？」

這時，世尊爲了重申這個道理，說了偈頌：

『如果身、語、意清凈，行走時恒常修習一切清凈，常住于清凈的諸種禁戒，這稱為菩薩具足戒律。賢聖聰慧的諸菩薩，能夠善於護持十善業道，不通過身、語、意來造作，這樣的智者才說戒律。如果不是造作的，也不是所生的，不是執著的，沒有形狀也沒有顯現，因為沒有形狀和顯現的緣故，從未可以得到而建立。戒律是無為的，也沒有造作，不是眼睛能看見的，也不是耳朵能聽見的，不是鼻子，不是舌頭，也不是身體，也不是心意所能認識的。如果不是六根所能認識的，就沒有能施設它的人，這樣觀察戒律的清凈，從未依執而住于戒律。不因為持戒而生驕慢，不計較我想而護持戒律，善於護持戒律而沒有戒律的想法，具足戒律而行覺悟之行。虛妄的身見已經除遣，能見者和所見者都不存在，沒有能見者，也沒有所見之處，不觀察持戒者和犯戒者。善於進入無護的法理，威儀具足而不可思議，微妙善巧的正知能夠守護，除了這樣，再沒有具足戒律的人。沒有我執的人就沒有戒律，沒有所依的我，才能依持戒律，我說究竟常無畏懼，不執著于身我與戒律。說無我的人不執取戒律，說無我的人戒律沒有所依，說無我的人不希望戒律，說無我的人戒律沒有心。不毀壞戒律，不執著戒律，也不計較我而生起戒律，沒有所依的我以及戒律的想法，

【English Translation】 English version 『To grasp Śīla (precepts, moral conduct). Śāriputra! For what reason is there non-grasping of this Śīla? It is because one knows that all dharmas (phenomena) are known through their other-aspects. If it is through other-aspects, then there is no self; if there is no self, what is there to grasp?』

At that time, the World Honored One, wishing to restate this meaning, spoke in verse:

『If one』s body, speech, and mind are pure, Always cultivating all purity in conduct, Constantly abiding in pure precepts, This is called a Bodhisattva possessing Śīla. Wise and sagacious Bodhisattvas, Are able to well uphold the ten paths of wholesome action, Not through body, speech, or mind do they act, Such wise ones speak of Śīla. If it is not created, nor born, Not grasped, without form, nor manifest, Because there is no form or manifestation, It has never been obtainable and established. Śīla is unconditioned and without action, Not seen by the eye, nor heard by the ear, Not by the nose, not by the tongue, nor by the body, Nor is it recognized by the mind. If it is not recognized by the six senses, Then there is no one who can establish it, Observing the purity of Śīla in this way, One has never relied on or dwelled in Śīla. Not relying on holding precepts to generate arrogance, Not calculating the self-idea to protect Śīla, Well protecting Śīla without the idea of precepts, Fully possessing Śīla, one practices the path of awakening. The delusive view of self has been eliminated, Neither the seer nor the seen exist, There is no seer, nor any place to see, One does not observe those who hold or break precepts. Well entering the principle of the unprotected dharma, With dignified conduct, inconceivable, The subtle and good right knowledge is able to protect, Besides this, there is no one who fully possesses precepts. One without self-idea has no Śīla, Without a self to rely on, one can rely on precepts, I speak of the ultimate, always without fear, Not grasping the self or Śīla. One who speaks of no-self does not grasp precepts, One who speaks of no-self has no reliance for precepts, One who speaks of no-self does not desire precepts, One who speaks of no-self has no mind for precepts. Not destroying Śīla, not grasping precepts, Nor calculating the self to arise Śīla, Without a self to rely on, and without the idea of precepts,

甚深慧行菩提行。　如是尸羅無所畏，　　此人常不犯尸羅，　若能不執有諸法，　　如是尸羅聖所贊。　若住我見諸愚夫，　　計我具戒能持戒，　彼受護戒果終已，　　於三惡趣常纏縛。　若有斷盡諸我見，　　彼無有我及我所，　是真持戒無見故，　　無復怖畏墮諸惡。　若能如是知戒行，　　無有能見犯尸羅，　尚不觀我及三有，　　況見持戒及犯戒。

「複次舍利子！如是行屍羅波羅蜜多菩薩摩訶薩行菩薩行清凈戒時，具有十種極重深心。何等為十？一者發起深心信奉諸行，二者發起深心勤加精進，三者猛勵樂欲諸佛正法，四者廣具崇重一切諸業，五者深懷信奉一切果報，六者于諸賢聖深發敬心，七者于諸尊重鄔波柁耶、阿遮利耶清凈侍奉，八者于賢聖所興起供養，九者于諸正法勵意求請，十者求菩提時不顧身命。舍利子！如是行屍羅菩薩摩訶薩有如是等十深心法。菩薩摩訶薩安住深心修諸善法。何等名為諸善法耶？所謂三種妙行：身妙行、語妙行、意妙行。若諸菩薩摩訶薩安住如是三種妙行，為欲勤求大菩薩藏微妙法門。何以故？以諸菩薩摩訶薩依此法門，能趣阿耨多羅三藐三菩提故。」

爾時世尊欲重宣此義而說頌曰：

「由身而發起，　　佛所贊善業，　為得聞

【現代漢語翻譯】現代漢語譯本甚深智慧的菩薩行持，是這樣的持戒，沒有絲毫的畏懼。這樣的人常常不會違犯戒律，如果能夠不執著於一切諸法，這樣的持戒行為才是聖者所讚歎的。如果那些執著于『我』見的愚癡之人，認為『我』具有戒律，能夠持守戒律，他們所受持的戒律最終會讓他們在三惡道中被束縛。如果有人斷盡了所有『我』見，他們心中沒有『我』和『我所』的執著，這才是真正的持戒，因為他們沒有了『我』見，所以不會再害怕墮入惡道。如果能夠這樣理解戒律的修行，就不會認為有人會違犯戒律，甚至不會執著于『我』和三有（欲界、色界、無色界），更何況會執著于持戒和犯戒呢？

『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！再者，像這樣行持尸羅波羅蜜多（Śīla-pāramitā，持戒波羅蜜）的菩薩摩訶薩（菩薩中的大菩薩），在行持菩薩清凈戒時，具有十種極其深重的發心。是哪十種呢？第一，發起深心信奉一切修行；第二，發起深心勤加精進；第三，猛烈地渴求諸佛的正法；第四，廣泛地崇敬一切善業；第五，深深地信奉一切果報；第六，對一切賢聖生起深深的敬意；第七，對諸位尊重鄔波柁耶（Upādhyāya，親教師）、阿遮利耶（Ācārya，軌範師）清凈地侍奉；第八，在賢聖之處興起供養；第九，對諸正法努力地請求；第十，爲了求得菩提（bodhi，覺悟）而不顧惜自己的生命。舍利子！像這樣行持尸羅的菩薩摩訶薩具有以上這十種深心法。菩薩摩訶薩安住于深心，修習各種善法。什麼是善法呢？就是三種妙行：身妙行、語妙行、意妙行。如果諸位菩薩摩訶薩安住于這三種妙行，是爲了勤求大菩薩藏的微妙法門。為什麼呢？因為諸位菩薩摩訶薩依靠這個法門，能夠趨向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』

這時，世尊爲了重申這個道理，而說了偈頌：『由身體所發起的，是佛所讚歎的善業，爲了能夠聽聞』

【English Translation】 English version The profound wisdom practice of a Bodhisattva is such that their observance of precepts is without any fear. Such a person never violates the precepts. If one can avoid attachment to all dharmas, such observance of precepts is praised by the sages. If those foolish people who cling to the view of 'self' think that 'I' possess precepts and can uphold them, their observance of precepts will ultimately bind them in the three evil realms. If someone has completely eradicated all views of 'self,' they have no attachment to 'self' or 'what belongs to self.' This is true observance of precepts because they have no view of 'self,' and therefore, they no longer fear falling into evil realms. If one can understand the practice of precepts in this way, they will not think that anyone can violate the precepts. They will not even be attached to 'self' and the three realms of existence (desire realm, form realm, formless realm), let alone be attached to observing or violating precepts.

'Furthermore, Śāriputra! A Bodhisattva Mahāsattva (a great Bodhisattva among Bodhisattvas) who practices the Pāramitā (perfection) of Śīla (precepts) in this way, when practicing the pure precepts of a Bodhisattva, possesses ten extremely profound intentions. What are these ten? First, to generate a profound intention to believe in all practices; second, to generate a profound intention to diligently strive; third, to intensely desire the true Dharma of all Buddhas; fourth, to widely respect all virtuous actions; fifth, to deeply believe in all karmic results; sixth, to generate deep respect for all sages; seventh, to purely serve all respected Upādhyāyas (preceptors) and Ācāryas (teachers); eighth, to make offerings in the presence of sages; ninth, to diligently request the true Dharma; tenth, to not cherish one's own life when seeking Bodhi (enlightenment). Śāriputra! A Bodhisattva Mahāsattva who practices Śīla in this way possesses these ten profound intentions. A Bodhisattva Mahāsattva dwells in profound intention and cultivates all virtuous dharmas. What are virtuous dharmas? They are the three excellent practices: excellent bodily conduct, excellent verbal conduct, and excellent mental conduct. If all Bodhisattva Mahāsattvas dwell in these three excellent practices, it is for the purpose of diligently seeking the profound Dharma of the great Bodhisattva treasury. Why is this so? Because all Bodhisattva Mahāsattvas, relying on this Dharma, can approach Anuttarā-samyak-saṃbodhi (unexcelled, complete, and perfect enlightenment).'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'That which is initiated by the body, is the virtuous action praised by the Buddha, in order to hear'

法故，　　供養諸賢聖。　於法及聖人，　　猛勵起恭敬，　為利諸眾生，　　慈心不嫉妒。　當演智人言，　　無談不愛語，　所說欣樂相，　　發語無粗鄙。　意業常居善，　　曾無樂諸惡，　恒觀察法性，　　恭敬住慈心。　于如來聖教，　　敬心而聽法，　於法恭敬已，　　速悟大菩提。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，安住如是十最勝法，勤求菩薩藏法門故，于諸賢聖一切師長，勤加恭敬奉事供養，乃至施及貯水之器。複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，應具如是十種發心。何等為十？舍利子！菩薩摩訶薩觀是病身，諸界毒蛇恒相違害，多諸苦惱多諸過患，癲狂癰癤疽癬惡癘、風熱痰飲眾病所聚。又是身者如病如瘡、如被箭刺、如暴水流、如魁膾者，搖動不息速起速滅。又觀是身虛偽羸弱老朽疾壞，暫時停住難可愛樂狀若冢間。爾時菩薩復作是念：『我此病身雖經此苦，曾不值遇如是福田。我今得值，又復善感如此之身，我當依諸福田長養慧命，舍不堅身獲于堅身。為欲勤求大菩薩藏微妙法門故，于彼賢聖鄔波柁耶、阿遮利耶諸尊師所奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第一發心。」

爾時世尊欲重宣此義而說頌曰：

「諸界暴

【現代漢語翻譯】現代漢語譯本因為法的緣故，應當供養諸位賢聖。對於佛法和聖人，應當以猛烈的精進心生起恭敬，爲了利益一切眾生，應當以慈悲心對待，不生嫉妒。應當宣說智者所說的話語，不談論不悅耳的話，所說的話語應當令人歡喜，發出的言語不粗俗鄙陋。意念的活動應當常處於善念，不曾喜愛任何惡行，恒常觀察諸法的實性，以恭敬心安住于慈悲。對於如來的神聖教誨，應當以恭敬心聽聞佛法，對於佛法恭敬之後，就能迅速領悟無上菩提。

『舍利子（佛陀十大弟子之一，以智慧著稱）！諸位菩薩摩訶薩（大菩薩）在修行尸羅波羅蜜多（持戒波羅蜜）時，安住于這十種最殊勝的法，勤奮尋求菩薩藏的法門，因此對於諸位賢聖和一切師長，勤加恭敬奉事供養，乃至佈施和盛水的器皿。』『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，應當具備這十種發心。是哪十種呢？舍利子！菩薩摩訶薩觀察這個病身，地、水、火、風四大（諸界）如同毒蛇一樣互相侵害，有許多苦惱和過患，癲狂、癰癤、疽癬、惡瘡、風熱、痰飲等各種疾病聚集。這個身體又像疾病、瘡傷、被箭射中、暴水沖刷、屠夫的刀俎一樣，搖動不停，迅速生起又迅速滅亡。又觀察這個身體虛偽、羸弱、老朽、容易損壞，暫時停住，難以令人喜愛，如同墳墓一般。』『這時，菩薩又這樣想：『我這個病身雖然經歷這些痛苦，卻不曾遇到這樣的福田（指值得尊敬和供養的人）。我今天有幸遇到，又善感得這樣的身體，我應當依靠這些福田來長養慧命，捨棄不堅固的身體而獲得堅固的身體。爲了勤奮尋求大菩薩藏的微妙法門，對於那些賢聖的鄔波柁耶（親教師）、阿遮利耶（軌範師）等諸位尊師，奉事供養，乃至佈施和盛水的器皿。』舍利子！這名為菩薩摩訶薩的第一發心。』

這時，世尊（佛陀）爲了重申這個道理，而說了偈頌：『四大（諸界）暴虐』

【English Translation】 English version Because of the Dharma, one should make offerings to all the virtuous and noble ones. Towards the Dharma and the noble ones, one should generate respect with vigorous diligence, For the benefit of all sentient beings, one should treat them with compassion, without jealousy. One should speak the words of the wise, not speak unpleasant words, The words spoken should be pleasing, and the language used should not be coarse or vulgar. The activities of the mind should always dwell in goodness, never delighting in any evil, Constantly observe the true nature of all phenomena, and dwell in compassion with respect. Towards the sacred teachings of the Tathagata (Buddha), one should listen to the Dharma with respect, Having respected the Dharma, one will quickly realize supreme Bodhi (enlightenment).

'Shariputra (one of Buddha's ten great disciples, known for his wisdom)! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Shila Paramita (the perfection of morality), they abide in these ten most excellent dharmas, diligently seeking the Dharma gate of the Bodhisattva treasury. Therefore, towards all virtuous and noble ones and all teachers, they diligently offer respect, service, and offerings, even to the extent of giving water containers.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Shila Paramita, they should possess these ten kinds of aspirations. What are the ten? Shariputra! Bodhisattva Mahasattvas observe this diseased body, where the four elements (the realms) like poisonous snakes constantly harm each other, with many sufferings and faults, madness, boils, carbuncles, scabies, malignant sores, wind-heat, phlegm, and various diseases gathered. This body is also like a disease, a wound, being pierced by an arrow, a rushing flood, or a butcher's block, constantly shaking, quickly arising and quickly ceasing. They also observe that this body is false, weak, old, and easily broken, temporarily staying, difficult to love, like a tomb.' 'At this time, the Bodhisattva thinks: 『Although my diseased body experiences these sufferings, it has never encountered such a field of merit (referring to those worthy of respect and offerings). Today, I am fortunate to encounter it, and I have also been blessed with such a body. I should rely on these fields of merit to nourish my wisdom life, abandon the impermanent body, and obtain a permanent body. In order to diligently seek the subtle Dharma gate of the great Bodhisattva treasury, I will serve and make offerings to those virtuous and noble Upadhyayas (preceptors) and Acharyas (teachers), even to the extent of giving water containers.』 Shariputra! This is called the first aspiration of a Bodhisattva Mahasattva.'

At that time, the World Honored One (Buddha), wishing to reiterate this meaning, spoke in verse: 'The four elements (realms) are violent'

毒蛇，　　展轉相依附，　隨一興增動，　　生則致大患。　所謂眼耳鼻，　　舌齒內腹藏，　如是諸患惱，　　皆悉依身生。　癰癤與癲狂、　　疽癬大疾癘，　諸餘種種病，　　無不依身生。　是身猶如病，　　如癰如中箭，　如是毒害身，　　速壞暫時住，　如趣彼冢間，　　悉是無常相，　搖鼓爛壞身，　　眾病速生滅。　我當修佛身，　　所因賢善業，　以彼朽爛壞，　　衰老無常身，　轉成於佛身，　　及難思法身。　以如是朽壞，　　遍常流穢身，　當證得如是，　　無流無穢身。　若人怖寒熱，　　遮障堅防護，　畢為老病死，　　諸苦同煎害。　若人于寒熱，　　身遍能堪忍，　莊嚴丈夫業，　　速成無上身。　我當勤供養，　　世所同尊重，　以不堅實身，　　當貿彼堅實。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發如是等第一心已，為欲勤求大菩薩藏微妙法門故，于說法師倍復奉事勤加供養，乃至施及貯水之器。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，發如是念：『身是不堅性非牢固，當假覆蔽洗濯按摩，而復終歸破壞離散摩滅之法。』舍利子！譬如陶師埏埴瓦器，若大若小終歸破壞。如是舍利子！身為不堅終歸破壞，

【現代漢語翻譯】現代漢語譯本毒蛇互相纏繞依附，隨著一個的興起而增加活動，產生就會導致大禍患。所謂的眼、耳、鼻、舌、齒以及內臟，像這樣的各種禍患煩惱，都依附身體而生。癰、癤、癲狂、疽、癬以及各種大病，所有其他各種疾病，沒有不是依附身體而生的。這個身體就像疾病，像癰瘡，像中箭，像這樣充滿毒害的身體，很快就會壞滅，只是暫時存在，就像走向墳墓，一切都是無常的現象，搖搖欲墜、腐爛壞滅的身體，各種疾病迅速產生又迅速消滅。我應當修習佛身，所依靠的是賢善的業力，用那朽爛壞滅、衰老無常的身體，轉變成佛身，以及難以思議的法身。用這樣朽壞、遍佈常流污穢的身體，應當證得那樣無流無穢的身體。如果有人害怕寒冷和炎熱，用遮蔽物堅固防護，最終還是會被衰老、疾病、死亡等各種痛苦煎熬。如果有人對於寒冷和炎熱，身體都能普遍忍受，莊嚴大丈夫的事業，很快就能成就無上的佛身。我應當勤奮供養，世間共同尊重的事物，用不堅實的身體，換取那堅實的佛身。

『舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在修行尸羅波羅蜜多（Śīla-pāramitā，持戒波羅蜜）時，發起這樣的第一念頭后，爲了勤奮尋求大菩薩藏的微妙法門，對於說法師更加恭敬奉事，勤加供養，甚至施捨盛水的器皿。

『再次，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，發起這樣的念頭：『身體是不堅固的，不是牢靠的，應當用外物遮蔽、洗滌，最終還是會走向破壞、離散、磨滅的規律。』舍利子！譬如陶工用泥土製作瓦器，無論大小最終都會破壞。像這樣，舍利子！身體是不堅固的，最終都會破壞。

【English Translation】 English version Snakes, entwined and clinging to each other, With the rise of one, the activity increases, and its birth leads to great calamity. The so-called eyes, ears, nose, tongue, teeth, and internal organs, Such various afflictions and troubles all arise from the body. Sores, boils, madness, carbuncles, ringworm, and great plagues, All other kinds of diseases, none do not arise from the body. This body is like a disease, like a sore, like being struck by an arrow, Such a poisonous body will quickly decay, only existing temporarily, Like going to the graveyard, all are impermanent phenomena, A shaky, decaying, and ruined body, various diseases quickly arise and quickly cease. I should cultivate the Buddha's body, relying on virtuous karma, Using that decaying, aging, and impermanent body, To transform into the Buddha's body, and the inconceivable Dharma body. With such a decaying, constantly flowing, and defiled body, I should attain such a body that is without flow and without defilement. If a person fears cold and heat, using coverings for firm protection, Ultimately, they will be tormented by old age, sickness, death, and various sufferings. If a person can universally endure cold and heat with their body, Adorning the deeds of a great person, they will quickly achieve the supreme Buddha's body. I should diligently make offerings, to what the world commonly respects, Using the unsolid body, to exchange for that solid one.

'Sariputra (one of the ten major disciples of the Buddha, known for his wisdom)! When the Bodhisattva-Mahasattvas (Great Bodhisattvas) practice Śīla-pāramitā (Perfection of Morality), having generated such a first thought, in order to diligently seek the subtle Dharma gates of the Great Bodhisattva Treasury, they serve and make offerings to the Dharma teachers with even greater respect, even giving them vessels for holding water.'

'Furthermore, Sariputra! When the Bodhisattva-Mahasattvas practice Śīla-pāramitā, they generate this thought: 『The body is not firm, not solid, it should be covered and washed, and ultimately it will still go towards the law of destruction, dispersion, and annihilation.』 Sariputra! Just like a potter making clay vessels, whether large or small, they will ultimately be destroyed. Likewise, Sariputra! The body is not firm and will ultimately be destroyed.'

如彼瓦器。又舍利子！譬如樹枝所依花葉果實，終歸墮落。如是舍利子！身為不堅必墮落法，勢非久住如熟果等。又舍利子！譬如草端霜露凝滴，日光照灼必不停住。如是舍利子！身為不堅，如霜露滴亦不久住。又舍利子！譬如大海及以眾流，有泡沫聚一切不堅，其性虛弱不可𢾊觸。如是舍利子！是身不堅猶如沫聚，本性虛弱亦復如是。又舍利子！如天大雨流泡亂浮徐起徐滅。如是舍利子！身為不堅如水上泡，其性輕薄亦復如是。舍利子！菩薩摩訶薩深自觀身，見是事已復作是念：『我于長夜感得如是不堅固身，曾未值遇如是福田。我今得值，又復善感如此之身，我當依諸福田長養慧命，以不堅身貿易堅身，為欲勤求大菩薩藏微妙法門故，于說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第二發心。」

爾時世尊欲重宣此義而說頌曰：

「如世諸陶師，　　埏埴壞成器，　皆當歸破壞，　　眾生命如是。　譬如依樹枝，　　所有葉花果，　皆歸墮落法，　　人命亦如是。　如草端垂露，　　日光之所照，　須臾不暫停，　　人命亦如是。　如河海聚沫，　　其性本虛弱，　如是不堅身，　　虛浮亦如是。　譬如天大雨，　　生起水浮泡，　剎那速消滅，　　不堅身亦爾。

{ "translations": [ "現代漢語譯本", "『就像那些瓦器一樣。』舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！譬如樹枝所依附的花、葉、果實，最終都會掉落。舍利子！身體也是不堅固的，必然會衰敗，它的存在不會長久，就像成熟的果實一樣。舍利子！譬如草尖上的霜露凝結成滴，被陽光照射后必定不會停留。舍利子！身體也是不堅固的，就像霜露一樣不會長久停留。舍利子！譬如大海和眾多河流，其中的泡沫聚集在一起，一切都是不堅固的，其性質虛弱，不可觸控。舍利子！身體也是不堅固的，就像泡沫的聚集，其本性虛弱也是如此。舍利子！就像天降大雨，水泡亂浮，慢慢產生又慢慢消失。舍利子！身體也是不堅固的，就像水上的泡沫，其性質輕薄也是如此。舍利子！菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）深刻地觀察自身，看到這些情況后又這樣想：『我在漫長的輪迴中感得這樣不堅固的身體，從未遇到過這樣的福田（指可以種福報的場所，如佛、法、僧）。我現在遇到了，又善於感受這樣的身體，我應當依靠這些福田來增長智慧的生命，用不堅固的身體來換取堅固的身體，爲了勤奮尋求大菩薩藏的微妙法門，對於說法師要奉事供養，乃至佈施盛水的器皿。』舍利子！這就是菩薩摩訶薩的第二種發心。」 , "當時，世尊（Bhagavan，佛陀的尊號）爲了重申這個道理，說了偈頌：", "『就像世間的陶工，用泥土製作成器皿，最終都會破損，眾生的生命也是如此。譬如依附在樹枝上的所有葉子、花朵、果實，都會歸於掉落，人的生命也是如此。就像草尖上垂掛的露水，被陽光照射后，須臾之間就會消失，人的生命也是如此。就像河流和海洋中聚集的泡沫，其本性本來就虛弱，這樣不堅固的身體，虛浮也是如此。譬如天降大雨，產生水面上的浮泡，剎那間就會消滅，不堅固的身體也是這樣。』" ], "english_translations": [ "English version", "'Like those earthenware vessels.' Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! For example, the flowers, leaves, and fruits that depend on tree branches will eventually fall. Shariputra! The body is also impermanent and will inevitably decay; its existence will not last long, just like ripe fruit. Shariputra! For example, the frost and dew that condense on the tips of grass will not remain when exposed to sunlight. Shariputra! The body is also impermanent, like frost and dew, it will not remain for long. Shariputra! For example, the ocean and many rivers, where bubbles gather, are all impermanent, their nature is weak and cannot be touched. Shariputra! The body is also impermanent, like a gathering of bubbles, its nature is weak as well. Shariputra! Just like heavy rain, where bubbles float randomly, slowly appearing and slowly disappearing. Shariputra! The body is also impermanent, like bubbles on water, its nature is light and fleeting. Shariputra! A Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, a Bodhisattva with a great aspiration) deeply observes their own body, and upon seeing these things, thinks: 'In the long cycle of rebirth, I have acquired such an impermanent body, and have never encountered such a field of merit (referring to places where one can cultivate merit, such as the Buddha, Dharma, and Sangha). Now that I have encountered it, and am able to experience such a body, I should rely on these fields of merit to grow the life of wisdom, and exchange this impermanent body for a permanent one. In order to diligently seek the profound Dharma of the great Bodhisattva treasury, I will serve and make offerings to the Dharma teachers, even offering them vessels for holding water.' Shariputra! This is called the second aspiration of a Bodhisattva-mahāsattva.」", "At that time, the Bhagavan (Bhagavan, an honorific title for the Buddha), wishing to reiterate this meaning, spoke in verses:", "'Just like the potters of the world, who mold clay into vessels, which will eventually break, the lives of beings are also like this. For example, all the leaves, flowers, and fruits that depend on tree branches will fall, and human life is also like this. Just like the dew hanging on the tips of grass, which disappears in an instant when exposed to sunlight, human life is also like this. Just like the foam gathered in rivers and oceans, whose nature is inherently weak, this impermanent body is also like that, floating and insubstantial. Just like heavy rain, which creates bubbles on the water's surface, which vanish in an instant, the impermanent body is also like that.'" ] }

不堅起堅想，　　于堅想不堅，　邪分別所行，　　不能證堅實。　于堅起堅智，　　不堅知不堅，　正分別所行，　　能證於堅實。　為修堅實想，　　微施於水器，　故以不堅身，　　貿易彼堅實。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發如是第二心已，為欲勤求大菩薩藏微妙法門故，于說法師倍復奉事勤加供養，乃至施及貯水之器。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，發如是心：『我于長夜遠離善友，諸惡知識之所拘執，其性懈怠不修精進，下劣愚鈍多邪惡見，妄起如是癡不善心，無施無愛亦無福祀無有善作，及以惡作無作增長諸業果報。』菩薩摩訶薩作如是念：『我為貪慾之所惑亂，長夜流轉，造作種種惡不善業。由此不善惡業力故，感得穢惡自體報果，生鬼國中乏資生具，無有一切最勝福田。又我曾生餓鬼趣中，恒食炭火經無量歲，又于眾多百千歲中，不聞水名況復身觸。』又作是念：『而我今者值遇如是最勝福田，又感善身果報成就多資生具，我當依諸福田廣修善業，不顧身命承事師長鄔波柁耶、阿遮利耶，為欲勤求大菩薩藏微妙法門故，于說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第三發心。」

爾時世尊欲重宣此義而說

【現代漢語翻譯】現代漢語譯本執著于不堅固的事物，卻認為它是堅固的；對於堅固的事物，反而認為它不堅固。這種邪惡的分別念會導致行為上的偏差，無法證得真正的堅固。對於堅固的事物，能認知到它的堅固；對於不堅固的事物，能認知到它的不堅固。這種正確的分別念會引導行為，能夠證得真正的堅固。爲了修習堅固的觀念，即使是微不足道地佈施一個水器，也是用這不堅固的身體，去換取那堅固的真理。

『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）在修行尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）時，發起這樣的第二種心念后，爲了勤奮尋求大菩薩藏（mahābodhisattva-piṭaka，大菩薩的教法寶藏）的微妙法門，對於說法師更加倍地奉事和勤加供養，乃至佈施盛水的器皿。

『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，會發起這樣的心念：『我過去長久以來遠離善友，被各種惡知識所束縛，本性懈怠不修精進，下劣愚鈍，多有邪惡見解，妄生這樣的愚癡不善之心，沒有佈施，沒有愛心，也沒有祭祀，沒有善行，也沒有惡行，卻增長了各種業報。』菩薩摩訶薩會這樣想：『我被貪慾所迷惑，長久以來在輪迴中流轉，造作了種種惡不善業。由於這些不善惡業的力量，感得污穢惡劣的自體報應，生在鬼道中缺乏生活所需，沒有一切最殊勝的福田。我又曾經生在餓鬼道中，恒常食用炭火，經歷了無量歲月，甚至在眾多百千歲中，連水的名字都沒有聽說過，更別說身體接觸到水了。』又會這樣想：『而我如今有幸遇到這樣最殊勝的福田，又感得善報，成就了許多生活所需，我應當依靠這些福田廣修善業，不顧惜身命，承事師長鄔波柁耶（upādhyāya，親教師）、阿遮利耶（ācārya，軌範師），爲了勤奮尋求大菩薩藏的微妙法門，對於說法師奉事供養，乃至佈施盛水的器皿。』舍利子！這稱為菩薩摩訶薩的第三種發心。』

這時，世尊爲了重申這個道理，說了偈語：

【English Translation】 English version To perceive what is impermanent as permanent, and what is permanent as impermanent, Such distorted perceptions lead to misguided actions, preventing the realization of true permanence. To perceive what is permanent as permanent, and what is impermanent as impermanent, Such correct perceptions guide actions, enabling the realization of true permanence. To cultivate the concept of permanence, even a small offering like a water vessel, Is to trade this impermanent body for the permanent truth.

『Śāriputra! When Bodhisattva-Mahāsattvas (great Bodhisattvas) practice Śīla-pāramitā (perfection of morality), having generated this second thought, in order to diligently seek the profound Dharma of the Great Bodhisattva Treasury (mahābodhisattva-piṭaka), they serve and make offerings to the Dharma teachers even more diligently, even to the point of offering water vessels.』

『Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice Śīla-pāramitā, they generate this thought: 『For a long time, I have been separated from good friends, bound by evil companions, lazy by nature, not cultivating diligence, inferior and dull, with many evil views, foolishly generating such unwholesome thoughts, without giving, without love, without sacrifices, without good deeds, and without bad deeds, yet increasing the karmic consequences of various actions.』 Bodhisattva-Mahāsattvas think like this: 『I have been deluded by greed, wandering in samsara for a long time, creating various evil and unwholesome actions. Due to the power of these unwholesome actions, I have received the impure and evil retribution of my own body, born in the realm of ghosts, lacking the necessities of life, without any supreme field of merit. I have also been born in the realm of hungry ghosts, constantly eating charcoal fire for countless years, and for many hundreds of thousands of years, I have not even heard the name of water, let alone touched it.』 They also think: 『And now I have the good fortune to encounter such a supreme field of merit, and I have received the good retribution of a body with many necessities of life. I should rely on these fields of merit to cultivate good deeds extensively, without regard for my own life, serving my teachers, Upādhyāyas (preceptors) and Ācāryas (teachers), in order to diligently seek the profound Dharma of the Great Bodhisattva Treasury, making offerings to the Dharma teachers, even to the point of offering water vessels.』 Śāriputra! This is called the third generation of thought of Bodhisattva-Mahāsattvas.』

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

頌曰：

「如是善知識，　　常親近敬奉，　便成如是性，　　故應數親近。　為惡友拘執，　　遠離賢善友，　懈怠鄙精進，　　慳嫉多諂曲，　無施等邪見，　　非撥於一切。　我曾生鬼趣，　　受弊惡形質，　于生死長夜，　　可畏大闇中，　飢渴遍煎惱，　　多受于眾苦，　于多百千歲，　　曾不聞水名，　不見凈福田，　　不得無是難。　我今感於此，　　難得之世間，　又奉值賢明，　　獲無難具足，　復離惡知識，　　得逢賢善友，　誓不顧身命，　　當爲證菩提。　以清凈善心，　　恭侍尊師長，　亦當供諸佛，　　為證菩提故。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發如是第三心已，為欲勤求大菩薩藏微妙法門故，于說法師倍復奉敬勤加供養，乃至施及貯水之器。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，發如是心：『我于長夜遠離善友，惡友拘執懈怠懶惰，下劣精進無智愚癡，由如是見由如是忍，謂有眾生受諸苦惱，如是悲泣號哭之時，復以身手妄加捶打種種惱害。以此因緣，便生如是無量惡見，謂無惡業無惡業報。復由瞋恚覆蔽心故，造作種種惡不善業，以是業報得穢惡身，生畜生中乏資生具，無有一切最勝福田。』菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本偈頌說：『像這樣的善知識，應當常常親近恭敬侍奉，就會成就這樣的品性，所以應當多次親近。被惡友所束縛，遠離賢善的朋友，變得懈怠，輕視精進，吝嗇嫉妒，多虛偽諂媚，沒有佈施等邪見，否定一切因果。我曾經墮入鬼道，承受醜陋惡劣的形體，在漫長生死的黑夜中，在可怕的黑暗里，飢渴交加，飽受煎熬，承受各種痛苦，在無數百千年中，甚至沒有聽聞過水的名字，看不到清凈的福田，無法擺脫這些苦難。我如今感受到，這難得的人世間，又遇到賢明的人，獲得沒有苦難的圓滿，又遠離了惡知識，得以遇到賢善的朋友，發誓不顧惜身命，應當爲了證得菩提。以清凈善良的心，恭敬侍奉尊貴的師長，也應當供養諸佛，爲了證得菩提的緣故。

『舍利子（佛陀十大弟子之一，以智慧著稱）！諸菩薩摩訶薩（偉大的菩薩）在修行尸羅波羅蜜多（持戒的圓滿）時，發起這樣的第三種心念后，爲了勤奮尋求大菩薩藏（菩薩所修行的深奧法門）的微妙法門，對於說法師更加恭敬，勤加供養，乃至佈施盛水的器皿。

『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，發起這樣的心念：『我曾在漫長的黑夜中遠離善友，被惡友束縛，變得懈怠懶惰，精進低下，沒有智慧，愚癡無知。由於這樣的見解，由於這樣的忍受，認為有眾生遭受各種苦惱，像這樣悲傷哭泣的時候，又用手腳胡亂捶打，進行各種惱害。因為這樣的因緣，便產生這樣無量的惡見，認為沒有惡業，沒有惡業的報應。又因為被嗔恚矇蔽了心，造作各種惡不善的業，因為這樣的業報，得到污穢醜惡的身體，生在畜生道中，缺乏生活所需的物資，沒有一切最殊勝的福田。』菩薩摩訶薩

【English Translation】 English version The verse says: 'Such a good teacher, should always be approached with reverence and service, Then one will develop such a nature, therefore one should frequently approach them. Being bound by bad friends, staying away from virtuous friends, Becoming lazy, despising diligence, stingy and jealous, full of deceit and flattery, Having wrong views such as no giving, denying all causality. I once fell into the realm of ghosts, enduring ugly and evil forms, In the long night of birth and death, in the terrifying darkness, Tormented by hunger and thirst, enduring all kinds of suffering, For countless hundreds and thousands of years, I had not even heard the name of water, Unable to see the pure field of merit, unable to escape these difficulties. I now feel, this rare human world, And I have met the wise, obtaining the completeness without suffering, And I have left bad teachers, and have met virtuous friends, I vow not to care for my life, I should strive to attain Bodhi (enlightenment). With a pure and good heart, respectfully serving the venerable teachers, I should also make offerings to all Buddhas, for the sake of attaining Bodhi.

'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! When the Bodhisattva Mahasattvas (great Bodhisattvas) practice the Shila Paramita (perfection of morality), having generated this third thought, in order to diligently seek the profound Dharma (teachings) of the Great Bodhisattva Treasury (the profound teachings practiced by Bodhisattvas), they show even more respect to the Dharma teachers, diligently making offerings, even giving them vessels for storing water.'

'Furthermore, Shariputra! When the Bodhisattva Mahasattvas practice the Shila Paramita, they generate this thought: 『I have been far away from good friends in the long night, bound by bad friends, becoming lazy and indolent, with inferior diligence, without wisdom, foolish and ignorant. Because of such views, because of such endurance, thinking that there are beings suffering all kinds of afflictions, when they are crying in sorrow, they also randomly strike with their hands and feet, causing all kinds of harm. Because of such causes, they generate such immeasurable evil views, thinking that there is no evil karma, no retribution for evil karma. And because their minds are covered by anger, they create all kinds of evil and unwholesome karma, and because of such karmic retribution, they obtain filthy and ugly bodies, being born in the animal realm, lacking the necessities of life, without any supreme field of merit.』 The Bodhisattva Mahasattva

作如是念：『我于彼趣，或作馲駝及牛驢等，食啖芻草，加諸杖捶訶喝恐怖，情所不樂強令馱負。』復作是念：『我于往昔雖經此苦，曾不值遇如是福田。我今得值，又復善感如此之身，我當依諸福田不顧身命，以不堅身貿易堅身，供事師長，為欲勤求大菩薩藏微妙法門故，于說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第四發心。」

爾時世尊欲重宣此義而說頌曰：

「我于彼長夜，　　未知登聖道，　墮在駝牛驢，　　多受諸勤苦。　我今得人身，　　當修賢善業，　由此證菩提，　　是為聰慧相。　我當起恭敬，　　建立諸佛法，　奉覲說法師，　　為得菩提故。　過去難思劫，　　循環生死輪，　往來非義利，　　無福田養命。　遠離善知識，　　常親近惡友，　隨彼教誨轉，　　數墮諸惡處。　我曾於傍生，　　閉縛驅打罵，　由斯惡業故，　　受不愛苦果。　遂墮于惡處，　　作馲駝牛驢，　負重猶加杖，　　不親善友故。　我今得難得，　　人身及善友，　既蒙生善處，　　又得值無難，　如龜久處海，　　欣遇浮木孔，　身語善防護，　　精進心強盛，　無諂事善友，　　長養慧命身。　若有尊重師，　　發我慧心者，　能宣

{ "translations": [ "現代漢語譯本", "這樣想：『我如果投生到其他道，可能會變成駱駝、牛、驢等，吃著粗草，遭受棍棒鞭打和呵斥恐嚇，心中不樂意卻被強迫馱負重物。』又這樣想：『我過去雖然經歷過這些痛苦，卻從未遇到過這樣的福田（指可以種福報的場所或對象，如佛、法、僧）。現在我遇到了，又幸運地獲得了這樣的人身，我應當依靠這些福田，不顧惜自己的生命，用這不堅固的身體去換取堅固的功德，供養師長，爲了勤奮尋求大菩薩藏（指菩薩所修行的深奧法門）的微妙法門，對於說法師要恭敬供養，乃至佈施給他們盛水的器皿。』舍利子（佛陀的弟子，以智慧著稱）！這叫做菩薩摩訶薩（指大菩薩）的第四種發心。」 , "那時，世尊（指釋迦牟尼佛）爲了重申這個道理，說了以下偈頌：", "『我在漫長的黑夜裡，不知道如何登上聖道，", "墮落為駱駝、牛、驢，遭受各種辛勤的苦難。", "現在我得到了人身，應當修習賢善的行業，", "由此證得菩提（指覺悟），這是聰慧的表現。", "我應當生起恭敬心，建立諸佛的教法，", "恭敬地拜見說法師，爲了獲得菩提的緣故。", "過去無數劫的時間裡，在生死輪迴中循環，", "往來於沒有意義和利益的地方，沒有福田來養活生命。", "遠離善知識（指能引導人走向正道的良師益友），常常親近惡友，", "隨著他們的教誨而轉動，多次墮入各種惡道。", "我曾經在畜生道中，被捆綁、驅趕、鞭打和辱罵，", "由於這些惡業的緣故，遭受不喜歡的痛苦果報。", "於是墮入惡道，變成駱駝、牛、驢，", "馱著重物還要遭受鞭打，因為不親近善友的緣故。", "現在我得到了難得的人身和善友，", "既蒙受生在善處的福報，又遇到了沒有災難的時期，", "就像烏龜在海中很久，欣喜地遇到漂浮的木頭孔一樣。", "身語意都要好好防護，精進的心要強盛，", "不諂媚地對待善友，增長智慧的生命。", "如果有人尊重老師，啓發我的智慧心，", "能夠宣說" ], "english_translations": [ "English version", "He thinks thus: 『If I were to be reborn in other realms, I might become a camel, cow, donkey, etc., eating grass, subjected to beatings and scoldings, forced to carry heavy loads against my will.』 He also thinks: 『Although I have suffered such hardships in the past, I have never encountered such a field of merit (referring to places or objects where one can accumulate merit, such as the Buddha, Dharma, and Sangha). Now that I have encountered it, and have also fortunately obtained this human body, I should rely on these fields of merit, disregarding my own life, using this impermanent body to exchange for lasting merit, serving my teachers, and diligently seeking the profound Dharma of the great Bodhisattva treasury (referring to the profound teachings practiced by Bodhisattvas). I should respectfully serve and make offerings to the Dharma teachers, even offering them vessels for holding water.』 Shariputra (a disciple of the Buddha known for his wisdom)! This is called the fourth aspiration of a Bodhisattva Mahasattva (a great Bodhisattva).』", "At that time, the World Honored One (referring to Shakyamuni Buddha), wishing to reiterate this meaning, spoke the following verses:", "『In the long night, I did not know how to ascend to the holy path,", "Falling into the realms of camels, cows, and donkeys, enduring various hardships.", "Now that I have obtained a human body, I should cultivate virtuous deeds,", "And thereby attain Bodhi (enlightenment), this is the mark of wisdom.", "I should arise with reverence, establish the teachings of all Buddhas,", "Respectfully visit the Dharma teachers, for the sake of attaining Bodhi.", "In the past countless eons, I have cycled through the wheel of birth and death,", "Going to and fro in places without meaning or benefit, without a field of merit to sustain life.", "Far from good teachers (referring to virtuous mentors who guide one to the right path), I often associated with evil friends,", "Following their teachings, I repeatedly fell into various evil realms.", "I was once in the animal realm, bound, driven, beaten, and scolded,", "Due to these evil deeds, I suffered the unpleasant results of suffering.", "Thus, I fell into evil realms, becoming camels, cows, and donkeys,", "Carrying heavy loads and still being beaten, because I did not associate with good friends.", "Now I have obtained the rare human body and good friends,", "Having received the blessing of being born in a good place, and also encountering a time without calamities,", "Like a turtle that has been in the sea for a long time, joyfully encountering a hole in a floating log.", "Body, speech, and mind should be well protected, the mind of diligence should be strong,", "Without flattery, treat good friends, and nurture the life of wisdom.", "If there is someone who respects the teacher, and inspires my wisdom mind,", "Who can proclaim" ] }

說勝妙，　　菩提道大師，　供養兩足尊，　　諸涂香末香，　種種衣花鬘，　　我當承敬奉。　現在十方佛，　　勝義常開示，　無邊金色日，　　當修行供養。　遍游諸佛土，　　廣供調御師，　為凈菩提道，　　當升大覺座。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發如是等第四心已，為欲勤求大菩薩藏微妙法門故，于說法師倍增奉事勤加供養，乃至施及貯水之器。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，發如是心：『我昔長夜遠離善友、惡友拘執，懈怠懶惰下劣精進，無智愚癡由興惡見，如是信忍、如是欲樂，妄作是念。若以一切有情一切眾生，或取身肉同煮一鑊、或取其身同剉為膾，雖作如是不名非福。又興惡見，不由此故而招于惡，不由此故而生於惡。由妄見故，又于大海此岸所有眾生，一切佈施悉令充足，雖作如是不名非罪。妄生異計，不因此故而招于福，不因此故而生於福。以妄見故，又于大海彼岸所有眾生一切斬害，亦不因此而招于惡，又不因此而生於惡。』菩薩摩訶薩作如是念：『我于往昔如是作已，不能了知是罪非罪、是福非福，習近惡見愚癡所蔽，多造不善諸重惡業。由此業報，感得下弊穢惡地獄之身，于地獄中或啖鐵丸、或以鋸解，受于種種堅硬

【現代漢語翻譯】現代漢語譯本讚美殊勝的，菩提道的大師，供養兩足尊（佛陀），用各種涂香、末香，種種衣服、花鬘，我應當恭敬地奉獻。現在十方諸佛，常開示殊勝的真理，如同無邊金色太陽，我應當修行供養。遍游諸佛國土，廣為調御師（佛陀）作供養，爲了清凈菩提道，我應當登上大覺之座。

『舍利子！諸菩薩摩訶薩在修行尸羅波羅蜜多（持戒波羅蜜）時，發起這樣的第四種心念后，爲了勤求大菩薩藏的微妙法門，對於說法師更加倍地奉事，勤加供養，乃至施捨盛水的器皿。

『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，發起這樣的心念：『我過去長久以來遠離善友，被惡友所束縛，懈怠懶惰，精進低下，因為無知愚癡而生起邪見，像這樣信受、像這樣欲樂，妄作這樣的念頭。如果把一切有情、一切眾生，或者取其身肉一同煮在一鍋里，或者取其身體一同剁成肉醬，即使這樣做也不算作非福。又生起邪見，不因此而招致惡報，不因此而產生惡果。由於妄見，又對於大海此岸的所有眾生，一切佈施都令他們充足，即使這樣做也不算作非罪。妄生異樣的想法，不因此而招致福報，不因此而產生福果。由於妄見，又對於大海彼岸的所有眾生一切斬殺傷害，也不因此而招致惡報，也不因此而產生惡果。』菩薩摩訶薩這樣想：『我過去這樣做，不能了知什麼是罪、什麼不是罪，什麼是福、什麼不是福，被習近邪見的愚癡所矇蔽，造作了許多不善的重大惡業。由於這些業報，感得下劣污穢的地獄之身，在地獄中或者吞食鐵丸，或者被鋸子解剖，承受各種堅硬的痛苦。

【English Translation】 English version Praising the supreme, the master of the Bodhi path, Offering to the Two-Footed Honored One (Buddha), with various scented pastes and powders, Various clothes, flower garlands, I shall respectfully offer. The Buddhas of the ten directions now, constantly reveal the supreme truth, Like the boundless golden sun, I shall practice offering. Traveling throughout the Buddha lands, widely making offerings to the Tamer (Buddha), For the sake of purifying the Bodhi path, I shall ascend the Great Enlightenment seat.

'Shariputra! When the Bodhisattva Mahasattvas practice the Shila Paramita (Perfection of Morality), having generated such a fourth thought, in order to diligently seek the profound Dharma of the Great Bodhisattva Treasury, they doubly serve and diligently make offerings to the Dharma teachers, even to the extent of giving them vessels for holding water.'

'Furthermore, Shariputra! When the Bodhisattva Mahasattvas practice the Shila Paramita, they generate this thought: 『In the past, for a long time, I was separated from good friends, bound by bad friends, lazy and indolent, with inferior diligence, and due to ignorance and foolishness, I arose with wrong views. I believed and desired in this way, falsely thinking such thoughts. If all sentient beings, all living beings, were taken and their flesh cooked in one pot, or their bodies were chopped into mince, even doing so would not be considered non-meritorious. And I arose with wrong views, not because of this would I incur evil retribution, not because of this would evil arise. Due to wrong views, if I were to give all the beings on this shore of the great ocean everything they needed, even doing so would not be considered non-sinful. Falsely generating different ideas, not because of this would I incur merit, not because of this would merit arise. Due to wrong views, if I were to kill and harm all the beings on the other shore of the great ocean, not because of this would I incur evil retribution, nor because of this would evil arise.』 The Bodhisattva Mahasattva thinks thus: 『In the past, having done such things, I could not discern what was sin and what was not sin, what was merit and what was not merit. I was obscured by the ignorance of being close to wrong views, and I created many unwholesome and heavy evil deeds. Due to these karmic retributions, I experienced an inferior, defiled, and evil hellish body. In hell, I either swallowed iron balls or was sawn apart, enduring various kinds of hard suffering.'

苦味，純苦無間相續不已，乃至經彼多百千歲，尚不聞樂聲何況身觸。』爾時菩薩復作是念：『我于往昔雖經此苦，曾不值遇如是福田。我今得值，又復善感如是之身，我當依諸福田長養慧命，以不堅身貿易堅身，不顧身命奉事師長，為欲勤求大菩薩藏微妙法門故，于說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第五發心。」

爾時世尊欲重宣此義而說頌曰：

「我曾親惡友，　　為噁心欺誑，　依止眾惡見，　　徒興造惡業。　盡大海此岸，　　所住諸眾生，　施飲食充滿，　　謂不招生福；　盡大海彼岸，　　所住諸眾生，　我悉加殺害，　　謂非招惡業。　如是諸惡見，　　數習恒親近，　墮極苦地獄，　　壓榨于身首。　昔於三惡趣，　　徒盡百千身，　未曾見諸佛，　　世間之導首。　世善友名稱，　　其聲尚難聞，　我幸人中利，　　當修賢善業。　得人身甚難，　　既得長命難，　正法聞難會，　　諸佛出世難。　我已得人身，　　感茲危脆命，　逢值佛興世，　　預如來正教。　我不復當行，　　身語心惡業，　勿令我未來，　　受不愛苦果。　我以清凈心，　　當修清凈業，　由身語及意，　　行世所難行。　我終不違師，

{ "translations": [ "現代漢語譯本", "『苦味，純粹的苦，無間斷地持續，乃至經過幾百千歲，尚且聽不到快樂的聲音，更何況是身體的觸感。』那時，菩薩又這樣想：『我過去雖然經歷過這樣的痛苦，卻從未遇到過這樣的福田（指可以種福報的場所或人）。我現在遇到了，又幸運地獲得了這樣的身體，我應當依靠這些福田來增長我的智慧生命，用不堅固的身體來換取堅固的身體，不顧惜自己的生命來侍奉師長，爲了勤奮地尋求大菩薩藏（指菩薩所修持的深奧法門）的微妙法門，對於說法師要侍奉供養，乃至施捨盛水的器皿。』舍利子（佛陀的十大弟子之一，以智慧著稱）！這叫做菩薩摩訶薩（指大菩薩）的第五種發心。」 , "當時，世尊（指釋迦牟尼佛）爲了重申這個道理，就說了偈頌：", "『我曾經親近惡友，被邪惡的心所欺騙，", "依止各種邪惡的見解，徒勞地造作惡業。", "把大海此岸所居住的所有眾生，", "用飲食充滿供養，卻認為不會產生福報；", "把大海彼岸所居住的所有眾生，", "我都加以殺害，卻認為不是造作惡業。", "像這樣的各種邪惡見解，多次習染並經常親近，", "墮入極度痛苦的地獄，身體和頭被壓榨。", "過去在三惡道（指地獄、餓鬼、畜生）中，徒然地耗盡了百千個身體，", "從未見過諸佛（指所有佛陀），世間的引導者。", "世間善友的名稱，連聽到都很難，", "我幸運地獲得了人身，應當修習賢善的行業。", "得到人身非常困難，既得人身又長壽更難，", "聽聞正法（指佛法）難以遇到，諸佛出世更加困難。", "我已經得到了人身，感受著這危脆的生命，", "又逢遇佛陀出世，參與如來的正教。", "我不再應當去做，身語意（指行為、言語、思想）的惡業，", "不要讓我未來，承受不喜歡的苦果。", "我以清凈的心，應當修習清凈的行業，", "通過身語意，做世間難以做到的事情。", "我終究不會違背師長，" ], "english_translations": [ "English version", "'The taste of bitterness, pure bitterness, continues uninterrupted, even for hundreds of thousands of years, one would not hear a sound of joy, let alone the sensation of touch.' At that time, the Bodhisattva thought again: 'Although I have experienced such suffering in the past, I have never encountered such a field of merit (referring to a place or person where merit can be cultivated). Now that I have encountered it, and I am fortunate to have obtained such a body, I should rely on these fields of merit to nurture my wisdom life, exchange this impermanent body for a permanent one, disregard my own life to serve my teachers, and diligently seek the profound Dharma of the Great Bodhisattva Treasury (referring to the profound teachings practiced by Bodhisattvas). I should serve and make offerings to the Dharma teachers, even to the point of offering them vessels for holding water.' Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the fifth aspiration of a Bodhisattva Mahasattva (referring to a great Bodhisattva).", "At that time, the World Honored One (referring to Shakyamuni Buddha), wishing to reiterate this meaning, spoke in verse:", "'I once associated with evil friends, deceived by an evil mind,", "Relying on various evil views, I vainly created evil karma.", "Filling all the beings dwelling on this shore of the great ocean,", "With food and drink, yet thinking it would not generate merit;", "Killing all the beings dwelling on the other shore of the great ocean,", "Yet thinking it was not creating evil karma.", "Such evil views, repeatedly practiced and constantly associated with,", "Caused me to fall into the extremely painful hell, where my body and head were crushed.", "In the past, in the three evil realms (referring to hell, hungry ghosts, and animals), I vainly exhausted hundreds of thousands of bodies,", "Never having seen the Buddhas (referring to all Buddhas), the guides of the world.", "The name of a good friend in the world, is even difficult to hear,", "I am fortunate to have obtained a human body, I should cultivate virtuous actions.", "Obtaining a human body is very difficult, and having a long life after obtaining it is even more difficult,", "Hearing the true Dharma (referring to the Buddha's teachings) is difficult to encounter, and the appearance of Buddhas in the world is even more difficult.", "I have already obtained a human body, experiencing this fragile life,", "And I have encountered the Buddha's appearance in the world, participating in the Tathagata's (referring to the Buddha) true teachings.", "I should no longer engage in evil actions of body, speech, and mind (referring to actions, words, and thoughts),", "Lest I suffer undesirable bitter consequences in the future.", "With a pure mind, I should cultivate pure actions,", "Through body, speech, and mind, doing what is difficult for the world to do.", "I will never disobey my teachers," ] }

眾人所許教，　又當興供養，　　為佛菩提故。　以我不諂誑，　　及無幻偽心，　當開修直路，　　為佛菩提道。　無畏大菩薩，　　已發如是心，　奉施貯水器，　　慧方便具足。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發如是第五心已，為欲勤求大菩薩藏微妙法門故，于說法師倍增奉事勤加供養，乃至施及貯水之器。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，發如是心：『我于長夜遠離善友、惡友拘執，懈怠懶惰下劣精進，無智愚癡，由是惡見如是信忍、如是欲樂，妄生是念，撥無迎逆、曲躬跪拜、合掌問訊，諸善業報為慢所蔽多造惡業。由惡業報，在人趣中感鄙穢形，于諸福田未曾長養清凈慧命。』菩薩摩訶薩作如是念：『我憶往昔受于孤露貧窮下賤、系屬於他奴婢等類，又受耽嗜色慾有情眾生，貪著一切諸色慾相，住不平等惡行之數，起于種種諸惡邪見，毀壞尸羅、毀壞正見，安住三種不善根中，安住四種不應行處，為五種蓋之所覆蔭，於六尊重不懷恭敬，於七種法未能隨轉，八邪性中邪決定行，九惱害事之所惱害，十惡業道常登游踐。地獄因道常面現前，于天因道背而不面，遠離一切諸善知識，為諸惡友之所執持，隨逐魔怨自在而行，遠諸善法現行一切不善之法

【現代漢語翻譯】現代漢語譯本眾人所讚許的教誨，也應當興盛供養，爲了成就佛的菩提。因為我不諂媚欺誑，也沒有虛幻偽詐的心，應當開闢修行的正直道路，爲了成就佛的菩提之道。無畏的大菩薩，已經發起了這樣的心願，奉獻施捨儲水的器具，智慧和方便都具足。『舍利子（佛陀弟子，以智慧著稱）！諸位菩薩摩訶薩（偉大的菩薩）在修行尸羅波羅蜜多（持戒的完美）時，發起這樣的第五種心願后，爲了勤奮尋求大菩薩藏（菩薩的深奧教義）的微妙法門，對於說法師更加倍地奉事，勤加供養，乃至施捨儲水的器具。『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，發起這樣的心願：『我于漫長的黑夜中遠離善友，被惡友所束縛，懈怠懶惰，精進低下，沒有智慧而愚癡，因此產生惡見，如此信受、如此欲樂，妄生這樣的念頭，否定迎送、彎腰跪拜、合掌問訊等善業的報應，被傲慢所矇蔽，多造惡業。由於惡業的報應，在人道中感得卑賤醜陋的形體，對於諸福田（值得尊敬和供養的人）未曾增長清凈的智慧生命。』菩薩摩訶薩這樣想：『我回憶往昔，遭受孤苦伶仃、貧窮困苦的境遇，被束縛於他人，淪為奴婢等下賤之類，又遭受耽溺於貪慾的有情眾生，貪著一切諸相，處於不平等的惡行之中，生起種種惡邪見，毀壞戒律，毀壞正見，安住於三種不善的根本之中，安住於四種不應行之處，被五種蓋障所覆蓋，對於六種應尊敬的人不懷恭敬，對於七種法未能隨順修行，在八邪道中邪見決定，被九種惱害之事所惱害，常在十惡業道中游走。地獄的因道常常顯現在眼前，對於通往天道的因道背離而不面向，遠離一切善知識，被諸惡友所執持，隨逐魔怨自在而行，遠離一切善法，現行一切不善之法。』

【English Translation】 English version The teachings that are praised by all, should also be promoted and offered, for the sake of attaining Buddha's Bodhi (enlightenment). Because I am not flattering or deceitful, and have no illusory or false heart, I should open up the straight path of practice, for the sake of the path to Buddha's Bodhi. The fearless great Bodhisattva, has already generated such a wish, offering and giving away water storage vessels, with wisdom and skillful means fully equipped. 'Shariputra (a disciple of the Buddha, known for his wisdom)! When the Bodhisattva Mahasattvas (great Bodhisattvas) practice Shila Paramita (the perfection of morality), after generating this fifth wish, in order to diligently seek the profound Dharma (teachings) of the great Bodhisattva treasury, they double their service to the Dharma teachers, diligently making offerings, even giving away water storage vessels. 'Furthermore, Shariputra! When the Bodhisattva Mahasattvas practice Shila Paramita, they generate this wish: 'In the long night, I have been separated from good friends, bound by bad friends, lazy and indolent, with inferior diligence, without wisdom and foolish, therefore generating evil views, believing and desiring in this way, falsely generating such thoughts, denying the merit of welcoming, bowing, kneeling, and greeting with palms together, being blinded by arrogance, and creating much evil karma. Due to the retribution of evil karma, in the human realm, I experience a base and ugly form, and have not cultivated a pure wisdom life in the fields of merit (those worthy of respect and offering).' The Bodhisattva Mahasattva thinks like this: 'I recall in the past, I suffered from being orphaned, poor, and destitute, being bound to others, becoming slaves and other lowly beings, and also suffering from being addicted to sentient beings with desires, being attached to all forms, dwelling in unequal evil actions, generating various evil and wrong views, destroying precepts, destroying right views, dwelling in the three roots of unwholesomeness, dwelling in the four places where one should not go, being covered by the five hindrances, not having respect for the six worthy ones, not being able to follow the seven laws, being determined in evil views in the eight wrong paths, being harmed by the nine harmful things, and constantly walking in the ten evil paths. The path of hell is always appearing before me, while the path to heaven is turned away from and not faced, being separated from all good teachers, being held by evil friends, following the demons and acting freely, being far from all good dharmas, and practicing all unwholesome dharmas.'

。又為如是，橫加鞭杖訶喝恐怖，情所不忍強抑驅役供給於他。』菩薩摩訶薩又作是念：『我昔未值如是福田故受諸惡。我今得值，又復善感如來之身，我當依諸福田，以不堅身易於堅身，又當自養慧命，不顧身命奉事師長，為欲勤求大菩薩藏微妙法門故，于說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第六發心。」

爾時世尊欲重宣此義而說頌曰：

「親近惡友增憍慢，　　經于無量多劫海，　人趣受生奴婢身，　　于諸有流長夜轉。　我今已得於難得，　　第一勇猛善人身，　又得生於妙國土，　　值佛清凈無諸難。　諸有賢善最勝友，　　能宣菩薩行道者，　心寶增長諸菩薩，　　多拘胝劫今乃值。　無常無恒虛薄身，　　譬如水泡並聚沫，　又似幻事及戲變，　　如夢所見寱言等。　命如雲電不久住，　　於世唸唸將消滅，　是命將逝剎那間，　　故以不堅易堅命。　我憶往昔多時中，　　墮在慢山深險處，　曾於過去被欺誑，　　經不思議百劫海。　我今盡捨身貪愛，　　又無顧戀壽命心，　當速舍離憍高慢，　　于尊重師深敬奉。　又世所共同尊長，　　所謂父母諸兄等，　當速舍離憍高慢，　　第一崇遵極恭仰。　近妙菩提諸菩薩，　　

【現代漢語翻譯】現代漢語譯本：菩薩又這樣想：『他們還橫加鞭打、呵斥、恐嚇，我實在不忍心，卻又不得不強迫自己驅使他們，讓他們為他人提供勞役。』菩薩摩訶薩又這樣想：『我過去沒有遇到這樣的福田，所以遭受各種惡報。我現在遇到了，又幸運地獲得瞭如來之身，我應當依靠這些福田，用這不堅固的身體換取堅固的身體，還要滋養自己的慧命，不顧惜身命來侍奉師長，爲了勤求大菩薩藏的微妙法門，對於說法師要恭敬供養，甚至要佈施給他們盛水的器皿。』舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這就是菩薩摩訶薩的第六種發心。這時，世尊爲了重申這個道理，就說了偈頌：『親近惡友會增長驕慢，經歷無量無數的劫海，在人道中轉生為奴婢，在各種有生之流中長久地輪迴。我今天已經得到了這難得的、第一勇猛的善人身，又出生在美好的國土，遇到了佛陀，清凈無諸災難。那些賢善最殊勝的朋友，能夠宣說菩薩行道的人，他們能增長菩薩的心寶，經歷多拘胝（koṭi，印度數量單位，指千萬或億）劫才得以遇到。這無常無恒、虛弱輕薄的身體，就像水泡和泡沫一樣，又像幻術和戲法，如同夢中所見和夢囈一樣。生命如同雲中的閃電，不能長久停留，在世間唸唸之間就會消滅，這生命即將逝去的剎那，所以要用不堅固的生命換取堅固的生命。我回憶過去很長的時間裡，都墮落在驕慢的高山深險之處，曾經在過去被欺騙，經歷了不可思議的百劫之海。我今天完全捨棄對身體的貪愛，也沒有顧戀壽命的心，應當迅速捨棄驕傲自大，對尊重師長要深深地敬奉。還有世間共同尊重的長輩，比如父母和兄弟等，也應當迅速捨棄驕傲自大，要以最崇高的敬意來尊敬他們。親近妙菩提的菩薩們，'

【English Translation】 English version: Furthermore, the Bodhisattva thinks, 『They also inflict beatings, scoldings, and terrify, which I cannot bear, yet I must force myself to drive them and make them provide labor for others.』 The Bodhisattva Mahāsattva further thinks, 『In the past, I did not encounter such fields of merit, and therefore suffered various evils. Now that I have encountered them, and have also fortunately obtained the body of a Tathāgata (如來，one of the titles of Buddha), I should rely on these fields of merit, exchange this impermanent body for a permanent one, and also nourish my wisdom-life. Disregarding my physical life, I will serve my teachers. In order to diligently seek the profound Dharma of the great Bodhisattva treasury, I will respectfully serve and make offerings to the Dharma teachers, even giving them vessels for holding water.』 Śāriputra (舍利子, one of the ten great disciples of the Buddha, known for his wisdom)! This is called the sixth aspiration of a Bodhisattva Mahāsattva. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『Close association with evil friends increases arrogance, passing through immeasurable kalpas (劫，eons), being born as slaves in the human realm, and revolving in the streams of existence for long nights. Today, I have obtained this rare and precious body of a most courageous and virtuous person, and have also been born in a wonderful land, encountering the Buddha, pure and free from all difficulties. Those virtuous and most excellent friends, who can proclaim the path of the Bodhisattva, who can increase the treasure of the Bodhisattva's mind, are encountered only after many koṭis (拘胝, a unit of Indian numbering, meaning ten million or one hundred million) of kalpas. This impermanent, unstable, weak, and flimsy body is like a water bubble and foam, also like illusions and theatrical transformations, like what is seen in dreams and delirious speech. Life is like lightning in the clouds, not lasting long, and in the world, it will vanish in every moment. In the instant when this life is about to pass away, therefore, one should exchange this impermanent life for a permanent one. I recall that in the past, for a long time, I fell into the deep and dangerous places of the mountain of arrogance. I was deceived in the past, passing through immeasurable hundreds of kalpas. Today, I completely abandon the love for my body, and have no attachment to the thought of my life. I should quickly abandon pride and arrogance, and deeply respect and serve my revered teachers. Also, those who are commonly respected elders in the world, such as parents and siblings, should also quickly abandon pride and arrogance, and respect them with the utmost reverence. The Bodhisattvas who are close to the wonderful Bodhi (菩提, enlightenment),'

與我同奉菩提行，　應生堅固愛敬心，　　當樂供養專承事。　昔具重慢慢增長，　　不知調御斷慢法，　當以無上智金剛，　　令憍慢山永摧碎。　菩提妙行圓成已，　　安止最勝菩提座，　摧伏斗諍魔軍眾，　　當度四流群生等。　十方所有諸患人，　　臥自糞中為眾厭，　于彼興發慈悲意，　　為作拔濟所歸趣。　安住大施波羅蜜，　　于佛威德能防護，　具足修成于忍行，　　發起正勤令現前。　得具凈慮波羅蜜，　　此時調伏心令住，　安住大慧善方便，　　當爲一切尊福田。　增長盛福力如是，　　不可思議善智慧，　若得第一自在智，　　乃至應時奉水器。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發如是第六心已，為欲勤求大菩薩藏微妙法門故，于說法師倍復承事勤加供養，乃至施及貯水之器。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，發如是心：『我于長夜遠離善友、惡友拘執，懈怠懶惰下劣精進無智愚癡，由是惡見，如是信忍、如是欲樂，妄生是念，謂無黑業無黑業報、無有白業無白業報、無黑白業無黑白報、無非黑白業無非黑白報。又不請問沙門婆羅門，何者為善？何者不善？何者有罪？何者無罪？何者應修？何者不修？何者應作？何者不

【現代漢語翻譯】現代漢語譯本與我一同修行菩提道的人，應當生起堅定愛敬之心，樂於供養並專心侍奉。過去積累的傲慢心不斷增長，不知道如何調伏和斷除傲慢的方法，應當用無上的智慧金剛，令傲慢之山永遠摧毀。菩提的微妙修行圓滿成就后，安住在最殊勝的菩提座上，摧伏爭鬥的魔軍，應當度脫四種煩惱之流中的一切眾生。對於十方所有患病的人，他們躺在糞便中被眾人厭惡，應當對他們生起慈悲之心，為他們提供救助和歸宿。安住于大布施的波羅蜜（paramita，意為「到彼岸」），能夠護持佛的威德，圓滿修成忍辱的修行，發起正精進使其顯現。獲得清凈禪定的波羅蜜，此時調伏內心使其安住，安住于大智慧的善巧方便，應當成為一切眾生尊重的福田。增長如此盛大的福德力量，擁有不可思議的善巧智慧，如果獲得第一自在的智慧，乃至在需要時奉上水器。『舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！諸位菩薩摩訶薩（Bodhisattva-mahasattva，意為大菩薩）在修行尸羅波羅蜜多（sila-paramita，意為持戒到彼岸）時，發起這樣的第六種心念后，爲了勤求大菩薩藏的微妙法門，對於說法師更加承事，勤加供養，乃至施捨盛水的器皿。』『再次，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，發起這樣的心念：『我長久以來遠離善友，被惡友所束縛，懈怠懶惰，精進低下，沒有智慧，愚癡，因此產生邪見，如此信受，如此欲樂，妄生此念，認為沒有黑業（不善業）和黑業的果報，沒有白業（善業）和白業的果報，沒有黑白業和黑白業的果報，沒有非黑非白業和非黑非白業的果報。』又不請教沙門（sramana，意為出家修行者）和婆羅門（brahmana，意為婆羅門教祭司），什麼是善？什麼是不善？什麼是有罪？什麼是無罪？什麼是應當修習的？什麼是不應當修習的？什麼是應當做的？什麼是不應當做的？』

【English Translation】 English version Those who practice the Bodhi path with me, should generate a firm heart of love and respect, and be happy to make offerings and serve diligently. The arrogance accumulated in the past keeps growing, not knowing how to subdue and cut off the method of arrogance, one should use the supreme wisdom vajra (diamond) to forever crush the mountain of arrogance. After the wonderful practice of Bodhi is fully accomplished, one should dwell on the most supreme Bodhi seat, subdue the fighting demon armies, and should liberate all sentient beings in the four streams of afflictions. For all the sick people in the ten directions, who are lying in filth and are despised by everyone, one should generate a compassionate heart towards them, and provide them with help and refuge. Dwelling in the paramita (perfection) of great giving, one can protect the majestic power of the Buddha, fully cultivate the practice of patience, and initiate right diligence to make it manifest. Having obtained the paramita of pure meditation, at this time, one should subdue the mind and make it dwell, dwelling in the skillful means of great wisdom, one should become a field of merit respected by all beings. Growing such great power of merit, possessing inconceivable skillful wisdom, if one obtains the first free wisdom, even to offer a water vessel when needed. 'Sariputra! When the Bodhisattva-mahasattvas (great Bodhisattvas) practice the sila-paramita (perfection of morality), after generating this sixth thought, in order to diligently seek the wonderful Dharma gate of the great Bodhisattva treasury, they serve the Dharma teachers even more, diligently make offerings, even to the extent of giving water vessels.' 'Furthermore, Sariputra! When the Bodhisattva-mahasattvas practice the sila-paramita, they generate this thought: 『For a long time, I have been separated from good friends, bound by bad friends, lazy and indolent, with inferior diligence, without wisdom, foolish, and therefore generate wrong views, thus believing, thus desiring, falsely generating this thought, thinking that there is no black karma (unwholesome action) and no retribution of black karma, no white karma (wholesome action) and no retribution of white karma, no black and white karma and no retribution of black and white karma, no non-black and non-white karma and no retribution of non-black and non-white karma.』 And not asking the sramanas (ascetics) and brahmanas (priests), what is good? What is not good? What is sinful? What is sinless? What should be practiced? What should not be practiced? What should be done? What should not be done?'

應作。又不請問修何等行，于長夜中能感無義無利及諸苦惱？又作何行，于長夜中能感有義有利及諸安樂？』菩薩摩訶薩作如是念：『我于往昔由於此慢及以勝慢所障蔽故，而能多造不善惡業，以此業報感得人身諸根缺減，于勝福田未養慧命。雖處人中等作覆器，童蒙嬉戲愚戇聾盲，于善惡義無力無能了達宣暢。』又作是念：『我昔未遇是勝福田故造諸惡，我今值遇，又復善感具諸根身，我當依諸福田增長慧命，又應不顧身命求諸力，能了達善說惡說之義，又當請問于說法師，何者為善？何者不善？何者有罪？何者無罪？何者應修？何者不應修？何者應作？何者不應作？作何等行令彼聲聞及獨覺法而現在前？作何等行令諸佛法及菩薩法而現在前。』舍利子！菩薩摩訶薩為欲勤求菩薩藏故，依尸羅波羅蜜多行菩薩行，以不堅身易於堅身，于說法師承事供養，乃至施及貯水之器。舍利子！是名菩薩摩訶薩第七發心。」

爾時世尊欲重宣此義而說頌曰：

「于昔過去多百劫，　　遠離益我親善友，　未曾請問善不善，　　有罪無罪諸業果。　由增上慢自在力，　　墮于地獄鬼趣中，　習近惡念為同侶，　　經多百劫墜惡道。　或習人趣多千劫，　　輪迴受身根不具，　不知何善何不善，　　有罪無罪作業

{ "translations": [ "現代漢語譯本", "『應該做。』又不請問修行什麼行為，在漫長的黑夜中會感受到無意義、無利益以及各種痛苦煩惱？又修行什麼行為，在漫長的黑夜中會感受到有意義、有利益以及各種安樂？』菩薩摩訶薩這樣想：『我過去由於這種傲慢以及更甚的傲慢所矇蔽，因此造作了很多不善的惡業，因為這些業報，感得人身諸根不全，在殊勝的福田中沒有滋養慧命。雖然身處人群中，卻像一個倒扣的器皿，像孩童一樣嬉戲，愚笨、聾啞、盲目，對於善惡的意義沒有能力去理解和宣說。』又這樣想：『我過去沒有遇到這樣的殊勝福田，所以造作各種惡業，我現在遇到了，又幸運地感得諸根健全的身體，我應當依靠這些福田增長慧命，又應當不顧惜身命去尋求各種力量，能夠理解善說和惡說的意義，又應當請教說法師，什麼是善？什麼是不善？什麼是有罪？什麼是無罪？什麼是應該修行的？什麼是不應該修行的？什麼是應該做的？什麼是不應該做的？修行什麼行為能夠讓聲聞和獨覺的法出現在眼前？修行什麼行為能夠讓諸佛法和菩薩法出現在眼前。』舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩爲了勤奮尋求菩薩藏，依靠尸羅波羅蜜多（Śīla-pāramitā，持戒波羅蜜）修行菩薩行，用不堅固的身體換取堅固的身體，對於說法師承事供養，乃至佈施和貯水的器皿。舍利子！這叫做菩薩摩訶薩的第七發心。」, "這時，世尊想要重申這個道理，就說了偈頌：", "『在過去很多百劫中，遠離了能使我受益的親善朋友，不曾請問什麼是善，什麼是不善，什麼是有罪，什麼是無罪的各種業報。", "由於增上慢（adhimāna，過分的傲慢）的自在力量，墮入地獄、餓鬼道中，與惡念為伴，經過很多百劫墜入惡道。", "或者在人道中輪迴很多千劫，受生的身體諸根不全，不知道什麼是善，什麼是不善，什麼是有罪，什麼是無罪的業報。" ], "english_translations": [ "English version", "'Should be done.' And not asking what kind of practice to cultivate, in the long night, what will cause one to feel meaningless, unprofitable, and all kinds of suffering and afflictions? And what kind of practice, in the long night, will cause one to feel meaningful, profitable, and all kinds of peace and happiness?' The Bodhisattva Mahāsattva thought like this: 'In the past, because I was blinded by this arrogance and even greater arrogance, I created many unwholesome evil deeds. Because of these karmic retributions, I received a human body with incomplete faculties, and I did not nourish my wisdom life in the supreme field of merit. Although I was among people, I was like an overturned vessel, playing like a child, foolish, deaf, dumb, and blind, without the ability to understand and proclaim the meaning of good and evil.' And he thought like this: 'In the past, I did not encounter such a supreme field of merit, so I created all kinds of evil deeds. Now I have encountered it, and I am fortunate to have a body with complete faculties. I should rely on these fields of merit to increase my wisdom life, and I should not care about my life to seek all kinds of strength, to be able to understand the meaning of good and bad speech. I should also ask the Dharma teacher, what is good? What is not good? What is sinful? What is not sinful? What should be practiced? What should not be practiced? What should be done? What should not be done? What kind of practice will bring the Dharma of the Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) to the present? What kind of practice will bring the Dharma of the Buddhas and Bodhisattvas to the present?' Śāriputra! The Bodhisattva Mahāsattva, in order to diligently seek the Bodhisattva-piṭaka (Bodhisattva's teachings), relies on Śīla-pāramitā (perfection of morality) to practice the Bodhisattva path, exchanging an impermanent body for a permanent body, serving and making offerings to the Dharma teacher, even giving alms and water containers. Śāriputra! This is called the seventh aspiration of the Bodhisattva Mahāsattva.」", "At this time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:", "『In the past, for many hundreds of kalpas (eons), I was far away from kind and good friends who could benefit me, and I never asked what is good, what is not good, what is sinful, and what is the karmic result of sinless actions.", "Due to the power of adhimāna (excessive pride), I fell into hell and the realm of hungry ghosts, associating with evil thoughts, and for many hundreds of kalpas, I fell into evil paths.", "Or, in the human realm, I have been reincarnated for many thousands of kalpas, with incomplete faculties, not knowing what is good, what is not good, what is sinful, and what is the karmic result of sinless actions.'" ] }

果。　我獲人道猛健身，　　具足諸根處清凈，　遠離諸難得無難，　　如龜引頸遇浮孔。　值世作明燈照者，　　聞說離欲諸聖教，　時我請問世間尊，　　善與不善等業果。　云何具慳墮諸趣？　　云何無慳為施主？　云何貪諂污尸羅？　　云何戒財全守護？　云何忿恚憤亂人？　　云何無忿忍辱力？　云何懈怠散亂心？　　云何精勤樂靜慮？　云何惡慧啞愚癡？　　云何有慧樂真實？　云何專意行菩提，　　具足尋求賢聖行？　云何流慈遍世間？　　云何拔濟諸惡趣？　云何樂法無厭心，　　能求菩提諸行藏？　云何往詣十方剎，　　現住諸佛世尊前？　云何致敬修功業？　　云何請問普賢行？　我今正應勤請問，　　法師尊重等尊重，　云何于師樂敬養？　　云何令師意歡悅？　佛子已生如是心，　　能集廣大妙福力，　及勝自在智慧力，　　歡喜奉施至水器。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發如是第七心已，為欲勤求大菩薩藏微妙法門故，于說法師倍復奉事勤加供養，乃至施及貯水之器。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，發如是心：『我于長夜遠離善友、惡友拘執，懈怠懶惰下劣精進，癡鈍無識猶如啞羊，舍離一切正義相

【現代漢語翻譯】現代漢語譯本我獲得了人道的強健身體，具備了所有清凈的根器，遠離了各種災難，就像烏龜伸長脖子遇到浮木的孔洞一樣難得。我遇到了世間能像明燈一樣照亮眾生的人，聽聞了關於離欲的聖教，那時我請問世間尊者，善與不善等行為的果報。如何因為慳吝而墮入各種惡道？如何因為不慳吝而成為施主？如何因為貪婪和諂媚而玷污戒律？如何才能完全守護戒律的財富？如何成為憤怒和暴躁的人？如何擁有無嗔的忍辱力量？如何成為懈怠和散亂的人？如何精進並樂於禪定？如何成為愚癡和沒有智慧的人？如何擁有智慧並樂於真實？如何專心致志地修行菩提，圓滿地尋求賢聖的修行？如何將慈悲流遍世間？如何救拔各種惡道中的眾生？如何樂於佛法而沒有厭倦之心，能夠尋求菩提的各種修行？如何前往十方佛剎，顯現在諸佛世尊面前？如何致敬並修習功德？如何請問普賢菩薩的修行？我現在正應該勤奮地請問，法師的尊重等同於佛的尊重，如何對法師樂於恭敬供養？如何讓法師心生歡喜？佛子已經生起了這樣的心，能夠積聚廣大的微妙福德力量，以及殊勝自在的智慧力量，歡喜地奉獻乃至水器。『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸菩薩摩訶薩（bodhisattva-mahāsattva，發大心的菩薩）在修行尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）時，發起了這樣的第七種心，爲了勤奮尋求大菩薩藏的微妙法門，對於說法師更加倍地奉事和勤加供養，乃至施捨貯水的器皿。『再次，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，發起了這樣的心：『我將在漫長的夜晚遠離善友、惡友的束縛，遠離懈怠懶惰和低劣的精進，遠離癡鈍無知，就像啞巴的羊一樣，捨棄一切正義的表象。』

【English Translation】 English version I have obtained a strong and healthy human body, possessing all pure faculties, far from all difficulties, as rare as a turtle extending its neck to find a hole in a floating log. I have encountered those in the world who can illuminate like a lamp, and have heard the holy teachings about detachment. At that time, I asked the World Honored One about the karmic consequences of good and bad actions. How does one fall into various evil realms due to stinginess? How does one become a benefactor due to non-stinginess? How does greed and flattery defile morality? How can one fully protect the wealth of precepts? How does one become an angry and irritable person? How does one possess the power of patience without anger? How does one become a lazy and scattered person? How does one diligently enjoy meditation? How does one become foolish and without wisdom? How does one possess wisdom and delight in truth? How does one wholeheartedly practice Bodhi, fully seeking the conduct of the wise and noble? How does one spread compassion throughout the world? How does one rescue beings in various evil realms? How does one delight in the Dharma without weariness, able to seek the various practices of Bodhi? How does one go to the Buddha lands in the ten directions, appearing before the Buddhas and World Honored Ones? How does one pay homage and cultivate merit? How does one inquire about the practice of Samantabhadra (普賢, a bodhisattva associated with practice and meditation)? I should now diligently inquire, for the respect for the Dharma teacher is equal to the respect for the Buddha. How does one delight in respecting and serving the teacher? How does one make the teacher happy? A Buddha's child who has generated such a mind is able to accumulate vast and wonderful meritorious power, as well as superior and free wisdom power, joyfully offering even water containers. 『Śāriputra (舍利子, one of the Buddha's ten great disciples, known for his wisdom)! When the Bodhisattva-Mahāsattvas (菩薩摩訶薩, great-hearted bodhisattvas) practice Śīla-pāramitā (尸羅波羅蜜多, the perfection of morality), having generated this seventh mind, in order to diligently seek the profound Dharma gates of the great Bodhisattva treasury, they serve and make offerings to the Dharma teacher even more diligently, even to the point of offering water containers.』『Furthermore, Śāriputra! When the Bodhisattva-Mahāsattvas practice Śīla-pāramitā, they generate this thought: 『Throughout the long night, I will be free from the attachments of good and bad friends, free from laziness and inferior diligence, free from dullness and ignorance, like a mute sheep, abandoning all appearances of righteousness.』

應文句、正法相應文句、寂靜相應文句、滅止相應文句、正覺相應文句、諸沙門婆羅門般涅槃等相應文句。舍離如是諸文句已，反更受持讀誦思尋，究達一切非義相應文句、非法相應文句，乃至非涅槃等相應文句。由如是故妄興是見，謂無有力、無有精進、無丈夫果、無勢無勇、無行無威，或俱生念無有行威。又生是念，無因無緣可令有情而生染污，不由因緣有情雜染。又生是念，無因無緣可令有情而得清凈，不由因緣有情清凈。』菩薩摩訶薩又作是念：『我于長夜由依如是不平等因、無因見故，多造種種惡不善業。由此業報，我于往昔在人趣身諸相不具，于諸福田未長慧命。雖處人中等於覆器，童蒙嬉戲愚憃聾盲，無力無能受持讀誦思惟究達正義相應文句，乃至涅槃相應文句。』又作是念：『我昔未遇是勝福田故生妄見，我今值遇，乃至不顧身命為求力能，當於正義相應文句、正法相應文句、寂靜相應文句，乃至涅槃相應文句，如是等正法文句皆是大菩薩藏微妙法門之所攝者。我今受持讀誦思惟究竟，必當發起最上正勤，盡命承事于說法師。我今依尸羅波羅蜜多行菩薩行，為欲於此菩薩藏法，能受能持能讀能誦修行供養故。』又作是念：『我當以不堅身易於堅身，當善造集若福若智二種資糧。由是二力，常恒親近菩

【現代漢語翻譯】現代漢語譯本：與世俗文句、不正法文句、不清凈文句、不能止息的文句、不能達到正覺的文句、以及所有沙門（出家修行者）和婆羅門（祭司）的涅槃（解脫）等文句不相應的文句。捨棄這些文句后，反而去受持、讀誦、思考、探究那些與非正義相應的文句、與非法相應的文句，乃至與非涅槃等相應的文句。因此，錯誤地產生這樣的見解，認為沒有力量、沒有精進、沒有丈夫的果報、沒有勢力、沒有勇氣、沒有修行、沒有威德，或者同時產生這樣的念頭，認為沒有修行和威德。又產生這樣的念頭，認為沒有原因和條件能使眾生產生染污，眾生的雜染不是由因緣造成的。又產生這樣的念頭，認為沒有原因和條件能使眾生得到清凈，眾生的清凈不是由因緣造成的。菩薩摩訶薩又這樣想：『我長久以來由於依賴這種不平等的因、無因的見解，造作了許多種種惡不善的業。由於這些業報，我過去在人道中身體的各種相貌不完整，對於各種福田（指值得尊敬和供養的人或事物）沒有增長智慧的生命。雖然身處人群中，卻像一個倒扣的器皿一樣，像孩童一樣嬉戲，愚蠢、聾啞、盲目，沒有力量和能力去受持、讀誦、思考、探究與正義相應的文句，乃至與涅槃相應的文句。』又這樣想：『我過去沒有遇到這些殊勝的福田，所以產生了錯誤的見解，我現在遇到了，甚至不顧惜自己的生命，爲了追求力量和能力，應當對於與正義相應的文句、與正法相應的文句、與寂靜相應的文句，乃至與涅槃相應的文句，這些正法文句都是大菩薩藏（菩薩所修行的深奧法門）所攝的微妙法門。我現在受持、讀誦、思考、究竟，必定會發起最上等的精進，盡生命地侍奉說法師。我現在依靠尸羅波羅蜜多（持戒的圓滿）修行菩薩行，是爲了能夠受持、讀誦、修行、供養這些菩薩藏的法。』又這樣想：『我應當用不堅固的身體換取堅固的身體，應當好好地積聚福德和智慧兩種資糧。依靠這兩種力量，常常親近菩薩。』 English version: Sentences that are not in accordance with worldly phrases, phrases not in accordance with the Dharma, phrases not in accordance with tranquility, phrases not in accordance with cessation, phrases not in accordance with enlightenment, and phrases not in accordance with the Nirvana (liberation) of all Shramanas (ascetics) and Brahmins (priests). Having abandoned such phrases, they instead uphold, recite, contemplate, and investigate phrases that are not in accordance with righteousness, phrases not in accordance with the Dharma, and even phrases not in accordance with non-Nirvana. Because of this, they falsely give rise to the view that there is no strength, no diligence, no fruit of a man, no power, no courage, no practice, no majesty, or simultaneously give rise to the thought that there is no practice and no majesty. They also give rise to the thought that there is no cause or condition that can cause sentient beings to become defiled, and that the defilement of sentient beings is not caused by conditions. They also give rise to the thought that there is no cause or condition that can cause sentient beings to become purified, and that the purification of sentient beings is not caused by conditions. The Bodhisattva Mahasattva also thinks: 'For a long time, because I relied on such unequal causes and the view of no cause, I have committed many kinds of evil and unwholesome deeds. Because of these karmic retributions, in the past, my body in the human realm was incomplete in various aspects, and I did not grow the wisdom of life in the various fields of merit (referring to people or things worthy of respect and offering). Although I was among people, I was like an overturned vessel, playing like a child, foolish, deaf, and blind, without the strength or ability to uphold, recite, contemplate, and investigate phrases that are in accordance with righteousness, and even phrases that are in accordance with Nirvana.' He also thinks: 'In the past, I did not encounter these supreme fields of merit, so I gave rise to false views. Now that I have encountered them, even disregarding my own life, in order to seek strength and ability, I should, with regard to phrases that are in accordance with righteousness, phrases that are in accordance with the Dharma, phrases that are in accordance with tranquility, and even phrases that are in accordance with Nirvana, these Dharma phrases are all subtle Dharma doors included in the Great Bodhisattva Treasury (the profound Dharma practices of Bodhisattvas). Now that I uphold, recite, contemplate, and understand them completely, I will surely arouse the highest diligence and serve the Dharma teachers with all my life. Now I rely on the Paramita of Shila (the perfection of precepts) to practice the Bodhisattva path, in order to be able to uphold, recite, practice, and offer to these Dharma of the Bodhisattva Treasury.' He also thinks: 'I should exchange this impermanent body for a permanent body, and I should diligently accumulate the two kinds of resources, merit and wisdom. Relying on these two powers, I will always be close to the Bodhisattvas.'

【English Translation】 Sentences that are not in accordance with worldly phrases, phrases not in accordance with the Dharma, phrases not in accordance with tranquility, phrases not in accordance with cessation, phrases not in accordance with enlightenment, and phrases not in accordance with the Nirvana of all Shramanas and Brahmins. Having abandoned such phrases, they instead uphold, recite, contemplate, and investigate phrases that are not in accordance with righteousness, phrases not in accordance with the Dharma, and even phrases not in accordance with non-Nirvana. Because of this, they falsely give rise to the view that there is no strength, no diligence, no fruit of a man, no power, no courage, no practice, no majesty, or simultaneously give rise to the thought that there is no practice and no majesty. They also give rise to the thought that there is no cause or condition that can cause sentient beings to become defiled, and that the defilement of sentient beings is not caused by conditions. They also give rise to the thought that there is no cause or condition that can cause sentient beings to become purified, and that the purification of sentient beings is not caused by conditions. The Bodhisattva Mahasattva also thinks: 'For a long time, because I relied on such unequal causes and the view of no cause, I have committed many kinds of evil and unwholesome deeds. Because of these karmic retributions, in the past, my body in the human realm was incomplete in various aspects, and I did not grow the wisdom of life in the various fields of merit. Although I was among people, I was like an overturned vessel, playing like a child, foolish, deaf, and blind, without the strength or ability to uphold, recite, contemplate, and investigate phrases that are in accordance with righteousness, and even phrases that are in accordance with Nirvana.' He also thinks: 'In the past, I did not encounter these supreme fields of merit, so I gave rise to false views. Now that I have encountered them, even disregarding my own life, in order to seek strength and ability, I should, with regard to phrases that are in accordance with righteousness, phrases that are in accordance with the Dharma, phrases that are in accordance with tranquility, and even phrases that are in accordance with Nirvana, these Dharma phrases are all subtle Dharma doors included in the Great Bodhisattva Treasury. Now that I uphold, recite, contemplate, and understand them completely, I will surely arouse the highest diligence and serve the Dharma teachers with all my life. Now I rely on the Paramita of Shila to practice the Bodhisattva path, in order to be able to uphold, recite, practice, and offer to these Dharma of the Bodhisattva Treasury.' He also thinks: 'I should exchange this impermanent body for a permanent body, and I should diligently accumulate the two kinds of resources, merit and wisdom. Relying on these two powers, I will always be close to the Bodhisattvas.'

薩藏法。』菩薩摩訶薩如是思已，于說法師承事供養，乃至施及貯水之器。舍利子！是名菩薩摩訶薩第八發心。」

爾時世尊欲重宣此義而說頌曰：

「若法真實義相應，　　隨順修習道支道，　為于寂滅而作證，　　而能流通涅槃路。　我昔遠離如是法，　　反更流習於諸惡，　非法非義非寂靜，　　乃至涅槃不相應。　無有精進亦無力，　　無丈夫果無威勢，　撥無諸行無勇猛，　　一切盡空無所得。　無有諸佛亦無法，　　及無世間之父母，　無有黑法與白法，　　若果若報悉皆無。　于如是等諸惡見，　　無始世來恒習行，　由斯墮于地獄中，　　純受極苦久難出。　如是轉受傍生趣，　　及墮焰魔惡世間，　或時得生人趣中，　　愚騃無智而瘖啞，　童蒙嬉戲與盲聾，　　闇鈍頑嚚無智識，　從是復墮于地獄，　　受諸重苦增愚闇。　我從久遠無量劫，　　未曾得是清凈身，　已遇諸根皆具足，　　是時宜速加精進。　諸法真實義相應，　　能為寂靜之助伴，　趣菩提道與菩提，　　我宜及時求是法。　諸大菩薩秘奧藏，　　甚深真實義相應，　經彼百千俱胝劫，　　若得聞者為希有。　如是及余諸佛法，　　無量無數不思議，　我當精勤受已持，　

【現代漢語翻譯】現代漢語譯本『薩藏法』（Sazang Dharma，指菩薩的修行方法）。菩薩摩訶薩（Bodhisattva-Mahasattva，指偉大的菩薩）這樣思考後，會對說法師進行承事供養，甚至會佈施給他們盛水的器皿。舍利子（Sariputra，佛陀的十大弟子之一）！這被稱為菩薩摩訶薩的第八種發心。」

這時，世尊爲了重申這個道理，說了以下偈頌：

『如果法與真實的意義相符，並順應修習道支（指八正道）的道路，爲了證得寂滅（Nirvana，涅槃），就能流通涅槃之路。我過去遠離了這樣的法，反而更加沉溺於各種惡行，那些不符合法、不符合義、不寂靜的行為，甚至與涅槃不相應。我沒有精進，也沒有力量，沒有大丈夫的果位，也沒有威勢，否定一切行為，沒有勇猛，一切都空無所得。沒有諸佛，也沒有法，也沒有世間的父母，沒有黑法和白法，無論是果報還是報應，一切都沒有。對於這些惡見，我從無始以來就一直習以為常，因此墮入地獄，遭受極大的痛苦，難以解脫。像這樣轉生為傍生（動物），以及墮入焰魔（Yama，地獄之主）的惡世間，有時會轉生為人，卻愚蠢無知，又聾又啞。像孩童一樣嬉戲，又盲又聾，愚鈍頑固，沒有知識，從這裡又墮入地獄，遭受各種重大的痛苦，更加愚昧。我從久遠無量的劫以來，從未得到過清凈的身體，現在已經遇到了諸根具足的情況，這時應該迅速精進。諸法與真實的意義相符，能夠成為寂靜的助伴，通向菩提之道和菩提（Bodhi，覺悟），我應該及時尋求這樣的法。諸大菩薩的秘密寶藏，與甚深真實的意義相符，經過百千俱胝劫（kalpa，極長的時間單位），如果能聽到，都是非常稀有的。像這樣以及其他諸佛的法，無量無數不可思議，我應當精勤地接受並持守，'

【English Translation】 English version 'Sazang Dharma' (referring to the practices of a Bodhisattva). A Bodhisattva-Mahasattva (a great Bodhisattva), having thought thus, would serve and make offerings to the Dharma teacher, even giving them vessels for holding water. Sariputra (one of the ten great disciples of the Buddha)! This is called the eighth aspiration of a Bodhisattva-Mahasattva.」

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

'If the Dharma is in accordance with the true meaning, and follows the path of cultivating the limbs of the path (referring to the Eightfold Path), in order to attain Nirvana (extinction of suffering), it can circulate the path to Nirvana. In the past, I was far from such Dharma, and instead indulged in various evils, those actions that are not in accordance with the Dharma, not in accordance with righteousness, not peaceful, and not even in accordance with Nirvana. I had no diligence, nor strength, no fruit of a great man, nor power, denying all actions, without courage, everything was empty and without attainment. There were no Buddhas, nor Dharma, nor parents in the world, no dark Dharma and white Dharma, whether it was retribution or reward, everything was non-existent. Regarding these evil views, I have been accustomed to them since beginningless time, and therefore fell into hell, suffering extreme pain, difficult to escape. Like this, I was reborn as a beast (animal), and fell into the evil world of Yama (the lord of hell), sometimes I would be reborn as a human, but foolish and ignorant, deaf and mute. Playing like a child, blind and deaf, dull and stubborn, without knowledge, from here I would fall into hell again, suffering various great pains, becoming more ignorant. From countless eons ago, I have never obtained a pure body, now that I have encountered the condition of having all my faculties complete, I should quickly be diligent. The Dharma is in accordance with the true meaning, able to be an aid to peace, leading to the path of Bodhi (enlightenment) and Bodhi, I should seek such Dharma in time. The secret treasures of the great Bodhisattvas, in accordance with the profound true meaning, after hundreds of thousands of kotis of kalpas (extremely long units of time), if one can hear it, it is very rare. Like this and other Dharmas of the Buddhas, immeasurable, countless, and inconceivable, I should diligently receive and uphold them.'

為證諸佛菩提故。　又當正勤起恭敬，　　承事供養說法師，　所謂諸佛諸菩薩，　　當於彼聞無上法。　諸無所畏大菩薩，　　發起如是勇猛心，　智慧方便善成就，　　乃至施及貯水器。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發起如是第八心已，為欲勤求大菩薩藏微妙法門故，于說法師倍增承事勤加供養，乃至施及貯水之器。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，發如是心：『一切眾生為無義行之所拘執，顧戀身命著無義行，不能勵意專修義利。』舍利子！云何名爲著無義行？謂于身命有所顧戀，于覺分法情無希望，計我我所以為前導，恒于其身防衛覆障，沐浴調治莊飾寶護，是則名爲著無義行。舍利子！復有著無義行，謂于身命有所顧戀，于覺分法情無希望，計我我所以為前導，而於妻妾、男女兄弟、朋友眷屬親戚防衛覆障，乃至一切諸受用具寶玩執著，是則名爲著無義行。舍利子！復有著無義行，謂于身命有所顧戀，于覺分法情無希望，計我我所以為前導，而於奴婢僮僕防衛驅役桎梏守護，是則名爲著無義行。舍利子！云何名為專修義利？謂于身命無所顧戀，于覺分法有所希望，妙菩提心以為前導，專修勝善身業意業及以語業，是則名為專修義利。舍利子！復有專

【現代漢語翻譯】現代漢語譯本爲了證得諸佛的菩提（覺悟），還應當精進努力，以恭敬心，承事供養說法之師，也就是諸佛和諸菩薩，應當從他們那裡聽聞無上的佛法。那些無所畏懼的大菩薩，發起如此勇猛的心，智慧和方便都善巧成就，乃至佈施，甚至包括盛水的器皿。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！諸菩薩摩訶薩（偉大的菩薩）在修行尸羅波羅蜜多（持戒的完美）時，發起這樣的第八種心念后，爲了勤求大菩薩藏（菩薩所修行的深奧法門）的微妙法門，對於說法之師更加倍地承事，勤加供養，乃至佈施，甚至包括盛水的器皿。

『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，發起這樣的心念：『一切眾生都被無意義的行為所束縛，顧戀自己的身命，執著于無意義的行為，不能努力專心修習有意義的利益。』舍利子！什麼叫做執著于無意義的行為呢？就是對於身命有所顧戀，對於覺分法（通往覺悟的修行方法）沒有希望，以『我』和『我的』為先導，總是對自己的身體進行防衛和遮蔽，沐浴、調理、裝飾、珍愛保護，這就叫做執著于無意義的行為。舍利子！還有執著于無意義的行為，就是對於身命有所顧戀，對於覺分法沒有希望，以『我』和『我的』為先導，而對於妻妾、男女、兄弟、朋友、眷屬、親戚進行防衛和遮蔽，乃至對於一切所受用的器具和珍玩都執著不放，這就叫做執著于無意義的行為。舍利子！還有執著于無意義的行為，就是對於身命有所顧戀，對於覺分法沒有希望，以『我』和『我的』為先導，而對於奴婢、僕人進行防衛、驅使、束縛和守護，這就叫做執著于無意義的行為。舍利子！什麼叫做專心修習有意義的利益呢？就是對於身命沒有顧戀，對於覺分法有所希望，以妙菩提心（追求覺悟的心）為先導，專心修習殊勝的善身業、意業以及語業，這就叫做專心修習有意義的利益。舍利子！還有專心

【English Translation】 English version For the sake of realizing the Bodhi (enlightenment) of all Buddhas, One should also diligently and respectfully, Attend to and make offerings to the teachers of the Dharma, That is, all Buddhas and Bodhisattvas, From whom one should hear the supreme Dharma. Those fearless great Bodhisattvas, Arouse such courageous minds, With wisdom and skillful means well accomplished, Even to the point of giving away even water containers.

'Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! When Bodhisattva Mahasattvas (great Bodhisattvas) practice the Śīla pāramitā (perfection of morality), having aroused this eighth mind, in order to diligently seek the subtle Dharma of the great Bodhisattva treasury (profound teachings practiced by Bodhisattvas), they increase their service and offerings to the teachers of the Dharma, even to the point of giving away even water containers.'

'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice the Śīla pāramitā, they generate this thought: 『All sentient beings are bound by meaningless actions, clinging to their lives and engaging in meaningless actions, unable to diligently focus on cultivating meaningful benefits.』 Shariputra! What is called clinging to meaningless actions? It is having attachment to one's life, having no hope for the factors of enlightenment (practices leading to enlightenment), taking 『I』 and 『mine』 as the guide, constantly defending and protecting one's body, bathing, grooming, adorning, and cherishing it. This is called clinging to meaningless actions. Shariputra! There are also meaningless actions, which are having attachment to one's life, having no hope for the factors of enlightenment, taking 『I』 and 『mine』 as the guide, and defending and protecting one's wives, children, brothers, friends, relatives, and even clinging to all the things one uses and treasures. This is called clinging to meaningless actions. Shariputra! There are also meaningless actions, which are having attachment to one's life, having no hope for the factors of enlightenment, taking 『I』 and 『mine』 as the guide, and defending, driving, restraining, and guarding one's slaves and servants. This is called clinging to meaningless actions. Shariputra! What is called diligently cultivating meaningful benefits? It is having no attachment to one's life, having hope for the factors of enlightenment, taking the wonderful Bodhi mind (the mind seeking enlightenment) as the guide, diligently cultivating superior good actions of body, mind, and speech. This is called diligently cultivating meaningful benefits. Shariputra! There are also diligently

修義利，謂于身命無所顧戀，于覺分法有所希望，妙菩提心以為前導，專修引發柁那波羅蜜多乃至般若波羅蜜多，是則名為專修義利。舍利子！復有專修義利，謂于身命無所顧戀，于覺分法有所希望，妙菩提心以為前導，而專修行佈施愛語利益同事，攝化一切諸眾生故，是則名為專修義利。舍利子！復有專修義利，謂于身命無所顧戀，于覺分法有所希望，妙菩提心以為前導，專修念處、正斷、神足、根、力、覺分，如是道支，是則名為專修義利。舍利子！復有專修義利，謂于身命無所顧戀，于覺分法有所希望，妙菩提心以為前導，而於父母及諸師長，專修供養恭敬禮拜、曲躬合掌謙下問訊、迎逆給事並和順業，是則名為專修義利。舍利子！復有專修義利，謂于身命無所顧戀，于覺分法有所希望，妙菩提心以為前導，於三寶所隨順法教專修敬事。舍利子！菩薩摩訶薩作如是念：『一切眾生專著無義，為無義行之所拘執，顧戀身命放逸懈怠。而我今者專修義利，為有義利之所守護。我當勤加精進，以身供事諸說法師，以不堅身易於堅身，當修福智二力資糧，以修福智力資糧故，當近無上微妙菩提。』舍利子！菩薩摩訶薩依尸羅波羅蜜多行菩薩行，為求如是菩薩藏故，承事供養諸說法師，乃至施及貯水之器。舍利子！是為菩

【現代漢語翻譯】現代漢語譯本：修習義利，指的是不顧惜自己的身命，對覺悟的法門有所期望，以殊勝的菩提心作為引導，專心修習引發柁那波羅蜜多（佈施波羅蜜多）乃至般若波羅蜜多（智慧波羅蜜多），這稱為專修義利。舍利子！還有一種專修義利，指的是不顧惜自己的身命，對覺悟的法門有所期望，以殊勝的菩提心作為引導，而專心修行佈施、愛語、利益、同事，以此來攝受教化一切眾生，這稱為專修義利。舍利子！還有一種專修義利，指的是不顧惜自己的身命，對覺悟的法門有所期望，以殊勝的菩提心作為引導，專心修習念處、正斷、神足、根、力、覺分，這些道支，這稱為專修義利。舍利子！還有一種專修義利，指的是不顧惜自己的身命，對覺悟的法門有所期望，以殊勝的菩提心作為引導，對於父母以及各位師長，專心修習供養、恭敬、禮拜、彎腰合掌、謙虛問候、迎接侍奉以及和順的行業，這稱為專修義利。舍利子！還有一種專修義利，指的是不顧惜自己的身命，對覺悟的法門有所期望，以殊勝的菩提心作為引導，對於三寶（佛、法、僧）所隨順的法教，專心修習敬事。舍利子！菩薩摩訶薩這樣想：『一切眾生都專注于無意義的事情，被無意義的行為所束縛，顧惜身命，放逸懈怠。而我如今專修義利，被有意義的事情所守護。我應當勤加精進，以自身供養說法之師，以不堅固的身體換取堅固的身體，應當修習福德和智慧兩種資糧，因為修習福德和智慧的資糧，應當接近無上微妙的菩提。』舍利子！菩薩摩訶薩依據尸羅波羅蜜多（持戒波羅蜜多）修行菩薩行，爲了求得這樣的菩薩藏，承事供養說法之師，乃至佈施和貯水的器具。舍利子！這就是菩薩的專修義利。 English version: Cultivating benefit means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and focusing on cultivating the generation of Dāna pāramitā (perfection of giving) up to Prajñā pāramitā (perfection of wisdom). This is called cultivating benefit. Shariputra! There is another kind of cultivating benefit, which means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and focusing on practicing giving, loving speech, beneficial actions, and cooperation, in order to gather and transform all sentient beings. This is called cultivating benefit. Shariputra! There is another kind of cultivating benefit, which means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and focusing on cultivating the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five roots, the five powers, and the seven factors of enlightenment, these branches of the path. This is called cultivating benefit. Shariputra! There is another kind of cultivating benefit, which means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and for parents and all teachers, focusing on cultivating offerings, respect, bowing, folding hands, humble greetings, welcoming service, and harmonious actions. This is called cultivating benefit. Shariputra! There is another kind of cultivating benefit, which means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and for the teachings of the Three Jewels (Buddha, Dharma, Sangha), focusing on cultivating reverence. Shariputra! A Bodhisattva Mahasattva thinks like this: 'All sentient beings are focused on meaningless things, are bound by meaningless actions, are attached to their lives, and are indulgent and lazy. But I am now focused on cultivating benefit, and am protected by meaningful things. I should diligently strive forward, using my body to serve the Dharma teachers, exchanging this impermanent body for a permanent body, and should cultivate the two accumulations of merit and wisdom. Because of cultivating the accumulations of merit and wisdom, I should approach the unsurpassed, wonderful Bodhi.' Shariputra! A Bodhisattva Mahasattva, relying on Śīla pāramitā (perfection of morality), practices the Bodhisattva path, in order to seek such a Bodhisattva treasury, serving and making offerings to the Dharma teachers, even giving and storing water vessels. Shariputra! This is the Bodhisattva's cultivation of benefit.

【English Translation】 Cultivating benefit, means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and focusing on cultivating the generation of 'Dāna pāramitā' (perfection of giving) up to 'Prajñā pāramitā' (perfection of wisdom). This is called focusing on cultivating benefit. Shariputra! There is another kind of focusing on cultivating benefit, which means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and focusing on practicing giving, loving speech, beneficial actions, and cooperation, in order to gather and transform all sentient beings. This is called focusing on cultivating benefit. Shariputra! There is another kind of focusing on cultivating benefit, which means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and focusing on cultivating the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five roots, the five powers, and the seven factors of enlightenment, these branches of the path. This is called focusing on cultivating benefit. Shariputra! There is another kind of focusing on cultivating benefit, which means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and for parents and all teachers, focusing on cultivating offerings, respect, bowing, folding hands, humble greetings, welcoming service, and harmonious actions. This is called focusing on cultivating benefit. Shariputra! There is another kind of focusing on cultivating benefit, which means not being attached to one's own life, having hope for the Dharma of enlightenment, taking the wonderful Bodhi mind as the guide, and for the teachings of the Three Jewels (Buddha, Dharma, Sangha), focusing on cultivating reverence. Shariputra! A Bodhisattva Mahasattva thinks like this: 'All sentient beings are focused on meaningless things, are bound by meaningless actions, are attached to their lives, and are indulgent and lazy. But I am now focusing on cultivating benefit, and am protected by meaningful things. I should diligently strive forward, using my body to serve the Dharma teachers, exchanging this impermanent body for a permanent body, and should cultivate the two accumulations of merit and wisdom. Because of cultivating the accumulations of merit and wisdom, I should approach the unsurpassed, wonderful Bodhi.' Shariputra! A Bodhisattva Mahasattva, relying on 'Śīla pāramitā' (perfection of morality), practices the Bodhisattva path, in order to seek such a Bodhisattva treasury, serving and making offerings to the Dharma teachers, even giving and storing water vessels. Shariputra! This is the Bodhisattva's focusing on cultivating benefit.

薩摩訶薩第九發心。」

爾時世尊欲重宣此義而說頌曰：

「諸愚癡凡夫，　　常顧于身命，　不願求菩提，　　起雜染三業。　常為利自身，　　及妻子眷屬，　寶玩于無義，　　是名癡凡夫。　驅役奴僕等，　　多畜養四足，　寶著于無義，　　是名無智者。　貯積多財谷，　　不施不食用，　寶著于無義，　　名守藏愚夫。　諸愚癡凡夫，　　專寶著無義，　具妙慧菩薩，　　精求諸義利，　不顧于身命，　　欣樂助菩提，　起種種善業，　　是名專義利。　方便善修習，　　施戒忍正勤，　靜慮與妙慧，　　是名專義利。　供養于父母，　　給侍諸師長，　深敬奉三寶，　　是名專義利。　于攝一切法，　　諸菩薩妙藏，　誦持及開闡，　　是名專義利。　如是專義利，　　諸佛之所贊，　精進善相應，　　是勝無畏子。　發如是念已，　　以清凈信心，　敬養尊重師，　　乃至奉水器。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發起如是第九心已，為欲勤求大菩薩藏故，于說法師倍復承事勤加供養，乃至施及貯水之器。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，發如是心：『世間眾生邪僻自在，反執師教無所克獲。不獲何等？

【現代漢語翻譯】現代漢語譯本：『薩摩訶薩（Mahasattva，大菩薩）的第九種發心。』

那時，世尊爲了再次宣說這個道理，而說了以下偈頌：

『那些愚癡的凡夫，總是顧念自己的身命，不願尋求菩提（Bodhi，覺悟），從而造作各種雜染的三業（身、口、意）。他們常常爲了自己的利益，以及妻子和眷屬，珍愛那些沒有意義的玩物，這被稱為愚癡的凡夫。他們驅使奴僕等，畜養眾多的四足動物，珍愛那些沒有意義的東西，這被稱為沒有智慧的人。他們積蓄大量的財物和穀物，卻不佈施也不食用，珍愛那些沒有意義的東西，這被稱為守財的愚夫。那些愚癡的凡夫，專門珍愛那些沒有意義的東西，而具有妙慧的菩薩，則精進地尋求各種有意義的利益。他們不顧惜自己的身命，歡喜地幫助菩提，發起各種善業，這被稱為專注于有意義的利益。他們方便地善於修習，佈施、持戒、忍辱、精進，禪定和智慧，這被稱為專注于有意義的利益。他們供養父母，侍奉師長，深深地尊敬和奉事三寶（佛、法、僧），這被稱為專注于有意義的利益。對於攝持一切法，菩薩的微妙寶藏，他們誦持並開示闡明，這被稱為專注于有意義的利益。像這樣專注于有意義的利益，是諸佛所讚歎的，精進地與之相應，是殊勝無畏的佛子。發起這樣的念頭后，以清凈的信心，尊敬供養老師，乃至奉獻水器。

『舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！諸菩薩摩訶薩在修行尸羅波羅蜜多（Śīla-pāramitā，持戒波羅蜜）時，發起這樣的第九種心后，爲了勤求大菩薩藏，對於說法師更加承事供養，乃至佈施和貯水之器。

『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，發起這樣的心：『世間的眾生邪僻放縱，反而執著于老師的教誨而一無所獲。他們沒有獲得什麼呢？』

【English Translation】 English version: 'The ninth aspiration of the Mahasattva (great Bodhisattva).'

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

'Those foolish ordinary beings, always concerned with their own lives, are unwilling to seek Bodhi (enlightenment), thus creating various defiled actions of body, speech, and mind. They often, for their own benefit, and for their wives and families, cherish meaningless trinkets, these are called foolish ordinary beings. They drive servants and others, raise many four-legged animals, and cherish meaningless things, these are called those without wisdom. They accumulate much wealth and grain, but neither give nor use it, cherishing meaningless things, these are called foolish hoarders. Those foolish ordinary beings, exclusively cherish meaningless things, while Bodhisattvas with wondrous wisdom, diligently seek various meaningful benefits. They do not care for their own lives, joyfully assist Bodhi, and initiate various good deeds, these are called those who focus on meaningful benefits. They skillfully practice with ease, giving, keeping precepts, patience, diligence, meditation, and wisdom, these are called those who focus on meaningful benefits. They make offerings to their parents, serve their teachers, and deeply respect and serve the Three Jewels (Buddha, Dharma, Sangha), these are called those who focus on meaningful benefits. Regarding the collection of all dharmas, the wondrous treasure of Bodhisattvas, they recite, uphold, and expound them, these are called those who focus on meaningful benefits. Such a focus on meaningful benefits, is praised by all Buddhas, diligently corresponding with it, is a supreme fearless child of the Buddha. Having generated such a thought, with pure faith, they respectfully support and honor their teachers, even offering water vessels.

'Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)! When the Bodhisattva Mahasattvas practice Śīla-pāramitā (perfection of morality), having generated this ninth aspiration, in order to diligently seek the great Bodhisattva treasure, they further serve and make offerings to the Dharma teachers, even giving and storing water vessels.

'Furthermore, Sariputra! When the Bodhisattva Mahasattvas practice Śīla-pāramitā, they generate this thought: 『The beings of the world are perverse and unrestrained, instead clinging to the teachings of their teachers without gaining anything. What do they not gain?』

所謂聖財。云何聖財？謂信戒聞慚愧舍慧，如是等法是謂聖財。彼諸眾生不獲此故名極貧窮。』菩薩摩訶薩又作是念：『我今應修妙善自在，于師教誨隨順敬受。所以者何？菩薩摩訶薩由妙自在，于師教誨隨順敬受，有所證得。何所證得？所謂聖財。何等名為菩薩聖財？謂菩薩藏法門差別。了知菩薩妙善自在，即說法師妙善自在，于菩薩藏法門差別，廣為眾生宣暢敷演，辯了建立、開闡分別、顯示流佈。菩薩摩訶薩安住如是菩薩藏已，獲聖法財永斷貧窮，速疾證於阿耨多羅三藐三菩提。』舍利子！菩薩摩訶薩依尸羅波羅蜜多行菩薩行，發是心已妙善自在，于師教誨隨順敬受，復作是念：『我當以不堅身貿易堅身，為欲勤求菩薩藏故，承事供養于說法師，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第十發心。」

爾時世尊欲重宣此義而說頌曰：

「世間下劣諸眾生，　　諛諂幻惑多奸偽，　顛倒僻執不如理，　　專惡自在違師教。　深知是已順師誨，　　便能分別廣敷演，　由斯獲得仙聖財，　　信戒舍聞慚愧慧。　如是七財無盡藏，　　知非器者勿開顯，　世間多有善眾生，　　堪為諸佛凈法器。　無諂美言來請問，　　妙善自在而閑雅，　常發勇猛勤精進，　　恭敬正法樂常聞。　為

{ "translations": [ "現代漢語譯本：", "所謂的聖財是什麼呢？聖財指的是：信（信仰）、戒（戒律）、聞（聽聞佛法）、慚（對自己的過錯感到羞愧）、愧（對自己的惡行感到羞恥）、舍（佈施）、慧（智慧），像這樣的法就稱為聖財。那些眾生因為沒有獲得這些聖財，所以被稱為極度貧窮。", "菩薩摩訶薩又這樣想：『我現在應當修習微妙的善巧自在，對於老師的教誨應當順從、恭敬地接受。』為什麼呢？因為菩薩摩訶薩通過微妙的自在，對於老師的教誨順從、恭敬地接受，才會有所證得。證得什麼呢？就是所謂的聖財。什麼叫做菩薩的聖財呢？指的是菩薩所藏的法門差別。瞭解菩薩的微妙善巧自在，也就是說法師的微妙善巧自在，對於菩薩所藏的法門差別，廣泛地為眾生宣講、闡述、辯明、建立、開示、分別、顯示和流佈。菩薩摩訶薩安住于這樣的菩薩藏之後，獲得聖法之財，永遠斷絕貧窮，迅速證得阿耨多羅三藐三菩提（無上正等正覺）。", "舍利子！菩薩摩訶薩依靠尸羅波羅蜜多（持戒波羅蜜）修行菩薩道，發起這樣的心之後，就有了微妙的善巧自在，對於老師的教誨順從、恭敬地接受，又這樣想：『我應當用不堅固的身體來換取堅固的身體，爲了勤求菩薩藏的緣故，承事供養說法師，乃至佈施給他連貯水的器皿。』舍利子！這就是菩薩摩訶薩的第十種發心。」 , "這時，世尊爲了重申這個道理，就說了偈頌：", "『世間下劣的眾生，諂媚虛偽，迷惑顛倒，執著不正，不合道理，專行惡事，不聽從老師的教誨。", "深刻了解這些之後，順從老師的教誨，就能分別廣為闡述，由此獲得仙聖的財富，即信、戒、舍、聞、慚、愧、慧。", "像這樣的七種財富是無盡的寶藏，知道不是法器的人，就不要向他開顯。世間有很多善良的眾生，堪為諸佛清凈的法器。", "他們沒有諂媚的言辭，前來請問，微妙善巧自在而又閑靜文雅，常常發起勇猛精進之心，恭敬正法，樂於常常聽聞。", "爲了他們，應當廣為宣說，使他們獲得無上的智慧，迅速證得無上菩提。』" ], "english_translations": [ "English version:", "What are the so-called noble treasures? The noble treasures are: faith, discipline, learning, shame, remorse, generosity, and wisdom. These are the dharmas called noble treasures. Those beings who do not obtain these are called extremely poor.", "A Bodhisattva Mahasattva also thinks: 'Now I should cultivate wonderful skillful freedom, and respectfully accept the teachings of the teacher.' Why? Because a Bodhisattva Mahasattva, through wonderful freedom, respectfully accepts the teachings of the teacher, and thus attains something. What is attained? It is the so-called noble treasures. What are the noble treasures of a Bodhisattva? They are the differences in the Dharma doors contained in the Bodhisattva's teachings. Understanding the Bodhisattva's wonderful skillful freedom, which is also the Dharma teacher's wonderful skillful freedom, one widely proclaims, expounds, clarifies, establishes, reveals, distinguishes, displays, and disseminates the differences in the Dharma doors contained in the Bodhisattva's teachings to all beings. A Bodhisattva Mahasattva, abiding in such a Bodhisattva's teachings, obtains the wealth of the noble Dharma, forever cuts off poverty, and quickly attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment).", "Shariputra! A Bodhisattva Mahasattva, relying on the Shila Paramita (perfection of discipline) to practice the Bodhisattva path, having generated this mind, has wonderful skillful freedom, respectfully accepts the teachings of the teacher, and thinks: 'I should exchange this impermanent body for a permanent body, for the sake of diligently seeking the Bodhisattva's teachings, serving and making offerings to the Dharma teacher, even giving him a water container.' Shariputra! This is called the tenth aspiration of a Bodhisattva Mahasattva.", "At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:", "'The inferior beings in the world are flattering, deceptive, deluded, attached to what is incorrect, unreasonable, devoted to evil, and disobey the teacher's instructions.", "Having deeply understood this, by following the teacher's instructions, one can widely expound and thus obtain the wealth of the sages, which is faith, discipline, generosity, learning, shame, remorse, and wisdom.", "These seven treasures are an inexhaustible store. Knowing that someone is not a vessel for the Dharma, do not reveal it to them. There are many good beings in the world who are worthy vessels for the pure Dharma of all Buddhas.", "They come to inquire without flattering words, with wonderful skillful freedom and elegance, constantly generating courageous diligence, respecting the true Dharma, and delighting in constantly hearing it.", "For them, one should widely proclaim, enabling them to obtain supreme wisdom and quickly attain supreme Bodhi.'" ] }

證諸佛妙菩提，　　不顧所愛之身命，　知彼堪任正法器，　　復能受持深妙理。　導師發起大慈悲，　　為說無雜真法界，　諸大菩薩妙法藏，　　依彼建立勝菩提。　又于其中廣開示，　　諸佛堅固聖財寶，　一切諸法為空相，　　亦無相相無我相。　無有壽命無變異，　　無諸戲論無受藏，　一切諸法之自性，　　不從緣生亦無相。　曾無初起無終滅，　　無相真如之所顯，　若善自在柔和者，　　于師教誨無倒執。　自然最勝為開示，　　本境所學解脫門，　凈信尸羅與慚愧，　　正聞舍施般羅若。　為彼分別廣敷顯，　　無盡七財之法藏，　佛子和柔妙自在，　　隨順善友所誨言，　我當承事說法師，　　為證無上菩提故。　菩薩適發是心已，　　于渴乏者生悲愛，　乃至經營凈瓦器，　　盛滿清水隨時施。

「舍利子！諸菩薩摩訶薩行屍羅波羅蜜多時，發起如是第十心已，為欲勤求大菩薩藏故，于說法師倍增承事勤加供養，乃至施及貯水之器。」

大寶積經卷第四十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十三

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之九尸波羅蜜品第七之二

爾時佛告舍利子：

【現代漢語翻譯】現代漢語譯本證悟諸佛的微妙菩提（覺悟），不顧惜所珍愛的身軀和性命，知道他們堪當承受正法的器皿，又能領受並保持深奧微妙的真理。導師發起大慈悲心，為他們宣說沒有雜染的真實法界，這是諸大菩薩所珍藏的微妙法寶，依靠它建立殊勝的菩提（覺悟）。又在其中廣泛開示，諸佛堅固的聖財寶，一切諸法的本性為空，既沒有現象也沒有無現象，也沒有我相。沒有壽命，沒有變異，沒有各種戲論，沒有執著和收藏，一切諸法的自性，不是從因緣而生，也沒有具體的形象。從來沒有開始，也沒有終結，是無相真如（實相）的顯現，如果能善於自在柔和的人，對於老師的教誨不會顛倒執著。自然而然地為他們開示最殊勝的，本境所學習的解脫之門，即凈信（清凈的信心）、尸羅（戒律）、慚愧、正聞（正確的聽聞）、舍施（佈施）、般羅若（智慧）。為他們分別廣泛地闡述，無盡的七種聖財的法藏，佛子們和順柔和，微妙自在，隨順善友的教誨，我應當承事說法師，爲了證悟無上的菩提（覺悟）。菩薩一旦發起這樣的心，對於那些渴求佛法的人，生起悲憫和愛護，甚至經營幹凈的瓦器，盛滿清水隨時佈施。『舍利子！諸菩薩摩訶薩在修行尸羅波羅蜜多（持戒）時，發起這樣的第十種心之後，爲了勤求大菩薩藏，對於說法師更加承事，勤加供養，甚至佈施盛水的器皿。』《大寶積經》卷第四十二《大寶積經》卷第四十三大唐三藏法師玄奘奉詔譯菩薩藏會第十二之九尸波羅蜜品第七之二爾時佛告舍利子：

【English Translation】 English version Having realized the wondrous Bodhi (enlightenment) of all Buddhas, disregarding their beloved bodies and lives, knowing that they are vessels capable of receiving the true Dharma, and able to accept and uphold profound and subtle truths. The Guide, with great compassion, expounds the pure and undefiled realm of Dharma, the wondrous treasure of the great Bodhisattvas, upon which the supreme Bodhi (enlightenment) is established. Furthermore, within it, he extensively reveals the firm and sacred treasures of all Buddhas, that the nature of all dharmas is emptiness, without phenomena or non-phenomena, and without a self-nature. There is no lifespan, no change, no various plays of thought, no attachment or hoarding, the self-nature of all dharmas is not born from conditions, nor does it have a concrete form. It has never had a beginning, nor will it have an end, it is the manifestation of the formless Suchness (true reality), if one is skillful, free, and gentle, they will not have inverted attachments to the teacher's teachings. Naturally, the most supreme is revealed, the gate of liberation learned in the original state, which is pure faith, Sila (precepts), shame, correct hearing, giving, and Prajna (wisdom). For them, he separately and extensively expounds the Dharma treasure of the inexhaustible seven sacred riches, the Buddha's disciples are harmonious, gentle, wondrously free, and follow the teachings of good friends, I should serve the Dharma teacher, for the sake of realizing the unsurpassed Bodhi (enlightenment). Once a Bodhisattva has generated such a mind, towards those who thirst for the Dharma, they generate compassion and love, even managing clean earthenware vessels, filling them with clean water to give at any time. 'Shariputra! When the Bodhisattva Mahasattvas practice Sila Paramita (morality), having generated this tenth mind, in order to diligently seek the great Bodhisattva treasure, they increase their service to the Dharma teacher, diligently making offerings, even giving vessels for storing water.' The Great Treasure Collection Sutra, Volume 42 The Great Treasure Collection Sutra, Volume 43 Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty, under imperial decree, The Ninth Chapter of the Twelfth Assembly of the Bodhisattva Treasury, the Second Section of the Seventh Chapter on Sila Paramita At that time, the Buddha said to Shariputra:

「菩薩摩訶薩行屍羅波羅蜜多時，成就如是善根力故，獲得四種廣勝處法。何等為四？一者于諸善法速能趣入，二者為說法師之所讚美，三者修行成滿無有毀犯，四者于佛正法堅持不壞。舍利子！是為菩薩摩訶薩獲得四種廣勝處法。又舍利子！菩薩摩訶薩由是力故，處在人中復獲四種廣勝處法。何等為四？一者為多眾生隨逐修學，于諸白法究竟安住；二者于夷坦路營建逆旅極當堅密，速令眾生獲得歡喜；三者于長夜中得法利故，歡泰之心無有退減；四者臨終捨命無惑纏心，往生善趣安樂世界。舍利子！是為菩薩摩訶薩處在人中獲得四種廣勝處法。又舍利子！菩薩摩訶薩由是力故，處在天中復獲四種廣勝處法。何等為四？一者以福感故能攝天眾。二者諸天集會瞻仰面門：『菩薩今者將何所演？我等聞已當有開悟。』三者為天帝釋及余天子之所參覲請法斷疑，而是菩薩不往其所。四者現大宮殿，為于菩薩之所受用。舍利子！是為菩薩摩訶薩處在天中獲得四種廣勝處法。舍利子！如是菩薩摩訶薩行屍羅波羅蜜多時，若在天上若生人中，復得無量無邊百千萬億諸妙法門，皆為滿足尸羅波羅蜜多故。」

爾時世尊欲重宣此義而說頌曰：

「菩薩處高座，　　諸天所禮敬，　瞻仰彼尊顏，　　將宣何等法？　一切皆恭

【現代漢語翻譯】現代漢語譯本當菩薩摩訶薩（偉大的菩薩）修行尸羅波羅蜜多（持戒波羅蜜）時，由於成就這樣的善根力量，獲得四種廣大的殊勝之處。是哪四種呢？第一，對於各種善法能夠迅速地進入；第二，被說法之師所讚美；第三，修行圓滿而沒有毀犯；第四，對於佛陀的正法堅持而不破壞。舍利子（佛陀的弟子）！這就是菩薩摩訶薩所獲得的四種廣大的殊勝之處。又，舍利子！菩薩摩訶薩由於這種力量，處在人間又獲得四種廣大的殊勝之處。是哪四種呢？第一，被眾多眾生跟隨學習，在各種清凈的法中究竟安住；第二，在平坦的道路上建造旅店，極其堅固嚴密，迅速使眾生獲得歡喜；第三，在漫長的黑夜中因為獲得佛法的利益，歡喜的心情沒有退減；第四，臨終捨棄生命時沒有迷惑纏繞內心，往生到美好的安樂世界。舍利子！這就是菩薩摩訶薩處在人間所獲得的四種廣大的殊勝之處。又，舍利子！菩薩摩訶薩由於這種力量，處在天界又獲得四種廣大的殊勝之處。是哪四種呢？第一，因為福報的感應能夠攝受天眾；第二，諸天瞻仰菩薩的面容，心想：『菩薩現在將要演說何種法？我們聽聞后應當會有開悟。』；第三，天帝釋（帝釋天）以及其他天子前來參拜請法，以斷除疑惑，而這位菩薩並不前往他們那裡；第四，顯現巨大的宮殿，供菩薩受用。舍利子！這就是菩薩摩訶薩處在天界所獲得的四種廣大的殊勝之處。舍利子！像這樣的菩薩摩訶薩修行尸羅波羅蜜多時，無論在天上還是生在人間，又獲得無量無邊百千萬億的各種微妙法門，都是爲了圓滿尸羅波羅蜜多。那時，世尊想要再次宣說這個道理，就說了偈頌：菩薩坐在高高的座位上，諸天都來禮敬，瞻仰他尊貴的容顏，心想他將要宣說何種法？一切都恭敬地聽受。

【English Translation】 English version When a Bodhisattva Mahasattva (great Bodhisattva) practices Śīla pāramitā (perfection of moral discipline), due to the power of such meritorious roots, they attain four kinds of vast and superior states. What are the four? First, they can quickly enter into all virtuous dharmas; second, they are praised by the teachers of Dharma; third, their practice is complete without any transgressions; fourth, they uphold the Buddha's true Dharma without destruction. Shariputra (a disciple of the Buddha)! These are the four vast and superior states attained by a Bodhisattva Mahasattva. Furthermore, Shariputra! Due to this power, a Bodhisattva Mahasattva, when dwelling among humans, attains another four vast and superior states. What are the four? First, they are followed and studied by many beings, and they ultimately abide in all pure dharmas; second, they build inns on level roads, which are extremely solid and secure, quickly bringing joy to beings; third, in the long night, because they have gained the benefit of the Dharma, their joyful hearts do not diminish; fourth, when they abandon life at the end, their minds are not entangled by delusion, and they are reborn in a good and blissful world. Shariputra! These are the four vast and superior states attained by a Bodhisattva Mahasattva when dwelling among humans. Furthermore, Shariputra! Due to this power, a Bodhisattva Mahasattva, when dwelling in the heavens, attains another four vast and superior states. What are the four? First, due to the influence of their merit, they can gather the heavenly beings; second, the heavenly beings gaze upon the Bodhisattva's face, thinking: 'What Dharma will the Bodhisattva now expound? When we hear it, we should gain enlightenment.'; third, the heavenly king Śakra (Indra) and other heavenly princes come to pay respects and request the Dharma to dispel their doubts, but this Bodhisattva does not go to them; fourth, they manifest great palaces for the Bodhisattva to enjoy. Shariputra! These are the four vast and superior states attained by a Bodhisattva Mahasattva when dwelling in the heavens. Shariputra! When such a Bodhisattva Mahasattva practices Śīla pāramitā, whether in the heavens or born among humans, they attain countless, boundless, hundreds of thousands of millions of various wonderful Dharma gates, all for the purpose of perfecting Śīla pāramitā. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: The Bodhisattva sits on a high seat, revered by all the heavens, gazing upon his noble countenance, wondering what Dharma he will expound? All listen respectfully.

敬，　　具慧除慳吝，　處歡喜宮殿，　　釋天來請疑。　天中命盡已，　　來生於人間，　為轉輪聖王，　　大力無慳吝。　若人中命終，　　還復生天上，　曾未更眾苦，　　奉養法師故。　恒獲如是等，　　四種廣勝處，　為無下劣心，　　恭敬說法者。　若以敬愛心，　　奉施於水器，　則天龍及人，　　所應親供養。

「複次舍利子！是諸菩薩摩訶薩行屍羅波羅蜜多時，成就如是諸善根故，復于天中得四種法。何等為四？一者了知先世所經造業；二者了知因此善故來生天上，及能了知退失善法；三者了知從此命終當生某處；四者為諸天眾宣說妙法示教贊喜，既利益已便舍天身。舍利子！是為菩薩摩訶薩生在天中得四種法，皆由尸羅波羅蜜多故。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，成就如是諸善根故，復得四種圓成勝法。舍利子！何等為四？一者菩薩摩訶薩舍天宮已，還來人趣與戒俱生。二者菩薩摩訶薩處在人中，獲得五種成勝生法。云何為五？所謂得生勝家、得勝妙色、得勝凈戒、得勝眷屬、于諸眾生得修勝慈，如是名為獲得五種成勝生法。三者菩薩摩訶薩處在人中，復得五種成不壞法。云何為五？所謂得善知識不可破壞、所受之身終無中夭、所得財位中無退

【現代漢語翻譯】現代漢語譯本以智慧去除慳吝，居住在歡喜的宮殿中，釋提桓因（Śakra devānām indra，天神之王）前來請教疑惑。天神的壽命終結后，會轉生到人間，成為轉輪聖王（cakravartin，統治世界的理想君主），擁有強大的力量且不慳吝。如果有人在人間壽命終結，又會轉生到天上，從未經歷過眾多的苦難，這是因為他們供養了說法師的緣故。他們總是能獲得這樣四種廣大的殊勝之處，因為他們沒有低劣的心，恭敬地對待說法的人。如果以恭敬愛戴的心，奉獻水器，那麼天龍和人類都應該親近供養他們。

『再者，舍利子（Śāriputra，佛陀的十大弟子之一）！這些菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）在修行尸羅波羅蜜多（śīla pāramitā，持戒波羅蜜）時，成就了這些善根，因此在天界又獲得四種法。是哪四種呢？第一，了知前世所造的業；第二，了知因為這個善因而來到天上，並且能夠了知退失善法；第三，了知從這裡命終后將要生到哪裡；第四，為諸天眾宣說妙法，教導他們，讚歎他們，使他們歡喜，利益他們之後便捨棄天身。舍利子！這就是菩薩摩訶薩生在天界所獲得的四種法，都是因為尸羅波羅蜜多的緣故。』

『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，成就了這些善根，又獲得四種圓滿殊勝的法。舍利子！是哪四種呢？第一，菩薩摩訶薩捨棄天宮后，還會來到人間，並且與戒律一同出生。第二，菩薩摩訶薩處在人間，獲得五種成就殊勝的出生之法。哪五種呢？就是出生在殊勝的家庭、獲得殊勝美妙的容貌、獲得殊勝清凈的戒律、獲得殊勝的眷屬、對一切眾生修習殊勝的慈悲，這稱為獲得五種成就殊勝的出生之法。第三，菩薩摩訶薩處在人間，又獲得五種成就不可破壞的法。哪五種呢？就是獲得善知識不可破壞、所受的身體終無中途夭折、所得的財富地位不會退失

【English Translation】 English version With wisdom, they eliminate stinginess, reside in palaces of joy, and Śakra devānām indra (King of the Gods) comes to inquire about doubts. When the life of a god ends, they are reborn in the human realm, becoming a cakravartin (ideal universal ruler), possessing great power and without stinginess. If someone's life ends in the human realm, they are reborn in the heavens, never experiencing numerous sufferings, because they have supported the Dharma teachers. They always obtain these four great and superior states because they have no inferior mind and respectfully treat those who teach the Dharma. If they offer water vessels with respect and love, then gods, dragons, and humans should all approach and support them.

'Furthermore, Śāriputra (one of the Buddha's ten great disciples)! When these bodhisattva mahāsattvas (great bodhisattvas) practice śīla pāramitā (perfection of morality), they achieve these roots of goodness, and thus they obtain four dharmas in the heavens. What are the four? First, they understand the karma they created in their past lives; second, they understand that they came to the heavens because of this good cause, and they can understand the loss of good dharmas; third, they understand where they will be born after their life ends here; fourth, they proclaim the wonderful Dharma to the heavenly beings, teach them, praise them, make them happy, and after benefiting them, they abandon their heavenly bodies. Śāriputra! These are the four dharmas that bodhisattva mahāsattvas obtain in the heavens, all because of śīla pāramitā.'

'Furthermore, Śāriputra! When bodhisattva mahāsattvas practice śīla pāramitā, they achieve these roots of goodness, and they obtain four perfect and superior dharmas. Śāriputra! What are the four? First, after bodhisattva mahāsattvas abandon their heavenly palaces, they return to the human realm and are born with precepts. Second, bodhisattva mahāsattvas, while in the human realm, obtain five kinds of superior birth. What are the five? They are born into a superior family, obtain a superior and beautiful appearance, obtain superior and pure precepts, obtain superior relatives, and cultivate superior compassion towards all beings. This is called obtaining five kinds of superior birth. Third, bodhisattva mahāsattvas, while in the human realm, obtain five kinds of indestructible dharmas. What are the five? They are obtaining good teachers who cannot be destroyed, the body they receive will never die prematurely, and the wealth and status they obtain will not decline.'

失、得菩提心無能壞者、于匱法時得自豐足，如是名為獲得五種成不壞法。四者菩薩摩訶薩處在人中，又復獲得五種希有圓滿之法。云何為五？菩薩摩訶薩于舍宅中安設空器，隨菩薩手所及之處，一切眾寶即皆盈滿。是名第一獲得希有圓滿之法。菩薩摩訶薩若遇渴時，即于其前具八德池自然涌現，是名第二獲得希有圓滿之法。菩薩摩訶薩福德持身不為外物之所侵害，所謂若毒若刀、若火若水、吸精氣者，或復藥叉及諸惡鬼，不能損害，是名第三獲得希有圓滿之法。菩薩摩訶薩于贍部洲諸災劫起，所謂若刀兵劫、若饑饉劫、若疾病劫、若火劫、若水劫、若風劫、若渴劫、若熱光劫、若藥叉劫。舍利子！如是別劫興起之時，爾時菩薩不生其中，便處天上受極快樂、受多極樂，是名第四獲得希有圓滿之法。菩薩摩訶薩即以如是善根力故，永不復生諸難之處、不生惡趣，若悔纏心即能見知速疾遠離，是名第五獲得希有圓滿之法。舍利子！是名菩薩摩訶薩行屍羅波羅蜜多故，又復獲得四種希有圓成勝法。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，成就如是善根力故，常不遠離四種妙法。云何為四？一者菩薩摩訶薩但見有苦諸眾生時，即便獲得大悲之心；二者菩薩摩訶薩所有男女，皆于菩薩恭敬隨順；三者菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本失去或得到菩提心（bodhicitta，覺悟之心）都不會被破壞，在缺乏佛法的時候能夠自我充足，這被稱為獲得五種不壞的成就之法。第四，菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）處在人群中，又獲得五種稀有圓滿之法。哪五種呢？菩薩摩訶薩在住所中放置空器，只要菩薩的手觸及之處，一切珍寶都會立刻充滿。這是第一種獲得稀有圓滿之法。菩薩摩訶薩如果感到口渴，他面前就會自然涌現出具有八種功德的池塘，這是第二種獲得稀有圓滿之法。菩薩摩訶薩的福德能夠保護自身不受外物侵害，無論是毒藥、刀劍、火焰、水、**氣，還是藥叉（yaksha，一種鬼神）和各種惡鬼，都不能傷害他，這是第三種獲得稀有圓滿之法。菩薩摩訶薩在贍部洲（Jambudvipa，我們所居住的世界）發生各種災難時，如刀兵劫、饑饉劫、疾病劫、火劫、水劫、風劫、乾渴劫、熱光劫、藥叉劫。舍利子（Sariputra，佛陀的十大弟子之一）！當這些災難發生時，菩薩不會身處其中，而是會到天上享受極大的快樂，這是第四種獲得稀有圓滿之法。菩薩摩訶薩憑藉這樣的善根力量，永遠不會再生於困苦之地，不會墮入惡道，如果心中產生悔恨，也能立刻察覺並迅速遠離，這是第五種獲得稀有圓滿之法。舍利子！這就是菩薩摩訶薩修行尸羅波羅蜜多（sila paramita，持戒波羅蜜）所獲得的四種稀有圓滿殊勝之法。「再者，舍利子！菩薩摩訶薩修行尸羅波羅蜜多時，成就這樣的善根力量，常常不會遠離四種妙法。哪四種呢？第一，菩薩摩訶薩只要看到有受苦的眾生，就會立刻生起大悲之心；第二，所有男女都會對菩薩恭敬順從；第三，菩薩摩訶薩

【English Translation】 English version The loss or attainment of bodhicitta (the mind of enlightenment) cannot be destroyed; when the Dharma is scarce, one becomes self-sufficient. This is called obtaining the five indestructible dharmas. Fourth, when a Bodhisattva Mahasattva (a great Bodhisattva) is among people, they also obtain five rare and perfect dharmas. What are the five? When a Bodhisattva Mahasattva places an empty vessel in their dwelling, wherever the Bodhisattva's hand reaches, all treasures immediately fill it. This is the first rare and perfect dharma obtained. If a Bodhisattva Mahasattva feels thirsty, a pond with eight virtues will naturally appear before them. This is the second rare and perfect dharma obtained. The Bodhisattva Mahasattva's merit protects them from external harm. Whether it be poison, swords, fire, water, air, or yakshas (a type of spirit) and various evil ghosts, none can harm them. This is the third rare and perfect dharma obtained. When various calamities arise in Jambudvipa (the world we live in), such as war, famine, disease, fire, water, wind, thirst, heat, or yaksha calamities, Sariputra (one of the Buddha's ten great disciples)! When these separate calamities arise, the Bodhisattva will not be among them but will instead be in the heavens, enjoying great happiness. This is the fourth rare and perfect dharma obtained. Because of the power of such good roots, the Bodhisattva Mahasattva will never be reborn in difficult places or fall into evil realms. If regret arises in their mind, they can immediately perceive it and quickly depart from it. This is the fifth rare and perfect dharma obtained. Sariputra! These are the four rare, perfect, and superior dharmas obtained by a Bodhisattva Mahasattva practicing Sila Paramita (the perfection of morality). Furthermore, Sariputra! When a Bodhisattva Mahasattva practices Sila Paramita, they achieve such power of good roots that they are never separated from four wonderful dharmas. What are the four? First, whenever a Bodhisattva Mahasattva sees suffering beings, they immediately develop great compassion. Second, all men and women respect and obey the Bodhisattva. Third, the Bodhisattva Mahasattva

能制衰老不為所侵；四者菩薩摩訶薩資生作業百倍獲利，或復過此二倍三倍。舍利子！是為菩薩摩訶薩行屍羅波羅蜜多時，成就如是四種妙法恒無遠離。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，成就如是諸善根故，不為三法之所劫奪。何等為三？一者不為貪慾之所劫奪，二者不為瞋恚之所劫奪，三者不為愚癡之所劫奪。舍利子！是為菩薩摩訶薩行屍羅波羅蜜多故！遠離三種劫奪之法。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，成就如是諸善根故，獲得四種無病之法。何等為四？一者菩薩摩訶薩不為長病之所纏逼，二者菩薩摩訶薩支體鮮澤未曾羸悴，三者菩薩摩訶薩資生眾具無有損減，四者菩薩摩訶薩不為國王盜賊惡人及餘眾生所加惱害。舍利子！是為菩薩摩訶薩行屍羅波羅蜜多故，獲得四種成無病法。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，成就如是諸善根故，獲得四種尊位之相。何等為四？一者菩薩摩訶薩為轉輪王，威加四域以法御世名為法王，七寶來應皆悉成就。何等為七？所謂輪寶、象寶、馬寶、女寶、末尼珠寶、主家藏寶、主兵臣寶。千子滿足形貌端嚴，威勢雄猛降伏怨敵。是轉輪王為四大洲之所朝宗欽仰歸化，又為宰相群臣守衛，眾會國界人民及諸小王共所遵敬

【現代漢語翻譯】現代漢語譯本：能使衰老無法侵擾；第四，菩薩摩訶薩在資生事業上能獲得百倍的利益，甚至超過兩倍三倍。舍利子（Śāriputra）！這就是菩薩摩訶薩在修行尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）時，所成就的這四種殊勝之法，並且永遠不會遠離。再者，舍利子（Śāriputra）！菩薩摩訶薩在修行尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）時，由於成就了這些善根，不會被三種法所劫奪。是哪三種呢？第一，不會被貪慾所劫奪；第二，不會被瞋恚所劫奪；第三，不會被愚癡所劫奪。舍利子（Śāriputra）！這就是菩薩摩訶薩修行尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）的緣故，遠離了這三種劫奪之法。再者，舍利子（Śāriputra）！菩薩摩訶薩在修行尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）時，由於成就了這些善根，能獲得四種無病之法。是哪四種呢？第一，菩薩摩訶薩不會被長期疾病所纏繞；第二，菩薩摩訶薩的身體光澤鮮亮，從未衰弱憔悴；第三，菩薩摩訶薩的資生用具不會有任何損耗減少；第四，菩薩摩訶薩不會被國王、盜賊、惡人以及其他眾生所加害惱亂。舍利子（Śāriputra）！這就是菩薩摩訶薩修行尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）的緣故，獲得了這四種成就無病之法。再者，舍利子（Śāriputra）！菩薩摩訶薩在修行尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）時，由於成就了這些善根，能獲得四種尊貴地位的象徵。是哪四種呢？第一，菩薩摩訶薩成為轉輪王（cakravartin），威德加於四方，以正法治理世間，被稱為法王，七寶自然應現，全部成就。哪七寶呢？就是輪寶、象寶、馬寶、女寶、末尼珠寶（maṇi-ratna，如意寶珠）、主家藏寶、主兵臣寶。擁有一千個兒子，相貌端正莊嚴，威勢雄猛，能降伏怨敵。這位轉輪王被四大洲所朝拜敬仰，歸順教化，又被宰相群臣所守護，眾會、國界人民以及各個小王共同尊敬。

【English Translation】 English version: Able to prevent aging from encroaching; fourthly, a Bodhisattva Mahasattva (bodhisattva-mahāsattva, great being aspiring to enlightenment) gains a hundredfold profit in their livelihood activities, or even more than two or three times that. Shariputra (Śāriputra)! This is how a Bodhisattva Mahasattva, when practicing the Śīla-pāramitā (śīla-pāramitā, perfection of morality), achieves these four wonderful dharmas and is never separated from them. Furthermore, Shariputra (Śāriputra)! When a Bodhisattva Mahasattva practices the Śīla-pāramitā (śīla-pāramitā, perfection of morality), due to achieving these roots of goodness, they are not robbed by three dharmas. What are the three? First, they are not robbed by greed; second, they are not robbed by hatred; third, they are not robbed by ignorance. Shariputra (Śāriputra)! This is why a Bodhisattva Mahasattva, through practicing the Śīla-pāramitā (śīla-pāramitā, perfection of morality), is separated from these three dharmas of robbery. Furthermore, Shariputra (Śāriputra)! When a Bodhisattva Mahasattva practices the Śīla-pāramitā (śīla-pāramitā, perfection of morality), due to achieving these roots of goodness, they obtain four dharmas of being free from illness. What are the four? First, a Bodhisattva Mahasattva is not entangled by long-term illness; second, a Bodhisattva Mahasattva's body is radiant and has never been weak or emaciated; third, a Bodhisattva Mahasattva's necessities of life are not diminished or reduced; fourth, a Bodhisattva Mahasattva is not harmed or disturbed by kings, thieves, evil people, or other beings. Shariputra (Śāriputra)! This is why a Bodhisattva Mahasattva, through practicing the Śīla-pāramitā (śīla-pāramitā, perfection of morality), obtains these four dharmas of being free from illness. Furthermore, Shariputra (Śāriputra)! When a Bodhisattva Mahasattva practices the Śīla-pāramitā (śīla-pāramitā, perfection of morality), due to achieving these roots of goodness, they obtain four signs of noble status. What are the four? First, a Bodhisattva Mahasattva becomes a Chakravartin (cakravartin, wheel-turning king), whose power extends to the four directions, governing the world with dharma, and is called a Dharma King, and the seven treasures naturally appear and are all accomplished. What are the seven? They are the wheel treasure, the elephant treasure, the horse treasure, the woman treasure, the Mani jewel (maṇi-ratna, wish-fulfilling jewel), the householder treasure, and the minister of war treasure. They have a thousand sons, with upright and dignified appearances, and are powerful and fierce, able to subdue enemies. This Chakravartin is revered and respected by the four continents, and they are converted and guided, and they are protected by ministers and officials, and are respected by assemblies, the people of the country, and all the small kings.

。舍利子！是為菩薩摩訶薩獲得第一尊位之相。又舍利子！菩薩摩訶薩于妙五欲不染樂著，所謂眼所識色、耳所識聲、鼻所識香、舌所識味、身所識觸。菩薩摩訶薩於是五欲不染著故，以凈信心舍家入道速獲五通，人及非人之所恭敬。舍利子！是為菩薩摩訶薩獲得第二尊位之相。舍利子！菩薩摩訶薩在所生處。自然常得最上覺、最上慧、最上辯，為諸大王之所尊敬。如過去世大烏末荼為王敬重，而是菩薩亦復如是，為王敬重請升御座，又為宰相群臣守衛，眾會國界人民所共尊仰。舍利子！是為菩薩摩訶薩獲得第三尊位之相。又舍利子！菩薩摩訶薩既悟阿耨多羅三藐三菩提已，威德殊勝圓滿第一，為諸天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、人非人等一切有情同所歸敬。何以故？由是菩薩成就最勝戒定慧品、解脫解脫智見品，於此法中證得清凈故。舍利子！是為菩薩摩訶薩獲得第四尊位之相。舍利子！是名菩薩摩訶薩行屍羅波羅蜜多時，獲得四種尊位之相，皆為成滿尸羅波羅蜜多故。

「複次舍利子！如是菩薩摩訶薩行屍羅波羅蜜多時，具清凈心，以貯水器奉施鄔波柁耶及阿遮利耶二尊師故，獲得如是無量無邊功德妙法。所謂菩薩摩訶薩為求法故，去來進止隨順於師，如其所言終不違逆，成

【現代漢語翻譯】現代漢語譯本：舍利子（Śāriputra，佛陀十大弟子之一）！這就是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）獲得第一尊位之相。又舍利子！菩薩摩訶薩對於美妙的五欲（pañca kāmaguṇā，色、聲、香、味、觸）不染著，也就是眼睛所識別的色、耳朵所識別的聲、鼻子所識別的香、舌頭所識別的味、身體所識別的觸。菩薩摩訶薩因為對這五欲不執著，以清凈的信心捨棄家庭進入修行之道，迅速獲得五神通（pañcābhijñā），受到人以及非人的恭敬。舍利子！這就是菩薩摩訶薩獲得第二尊位之相。舍利子！菩薩摩訶薩在所出生的地方，自然常常獲得最上的覺悟、最上的智慧、最上的辯才，受到諸位大王的尊敬。如同過去世的大烏末荼（Mahā-Udumbarā）國王受到敬重一樣，這位菩薩也同樣受到國王的敬重，被請上御座，又有宰相群臣守衛，受到大眾、國家和人民的共同尊崇。舍利子！這就是菩薩摩訶薩獲得第三尊位之相。又舍利子！菩薩摩訶薩既然領悟了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），威德殊勝圓滿第一，受到諸天（deva）、龍（nāga）、藥叉（yakṣa）、健達縛（gandharva）、阿素洛（asura）、揭路荼（garuḍa）、緊捺洛（kiṃnara）、牟呼洛伽（mahoraga）、人非人等一切有情的共同歸敬。為什麼呢？因為這位菩薩成就了最殊勝的戒定慧（śīla-samādhi-prajñā）品、解脫解脫智見（vimukti-vimukti-jñānadarśana）品，在這法中證得了清凈的緣故。舍利子！這就是菩薩摩訶薩獲得第四尊位之相。舍利子！這名為菩薩摩訶薩修行尸羅波羅蜜多（śīla-pāramitā，持戒波羅蜜）時，獲得的四種尊位之相，都是爲了圓滿尸羅波羅蜜多。複次舍利子！像這樣的菩薩摩訶薩修行尸羅波羅蜜多時，具有清凈的心，用儲水器供奉鄔波柁耶（upādhyāya，親教師）和阿遮利耶（ācārya，軌範師）這兩位尊師，因此獲得如此無量無邊的功德妙法。也就是說，菩薩摩訶薩爲了求法，去來進止都順從老師，如同老師所說，終不違逆，成就了

【English Translation】 English version: Śāriputra! This is the mark of a Bodhisattva-mahāsattva attaining the first position of honor. Furthermore, Śāriputra! A Bodhisattva-mahāsattva is not attached to the exquisite five desires, namely, forms cognized by the eye, sounds cognized by the ear, smells cognized by the nose, tastes cognized by the tongue, and touches cognized by the body. Because a Bodhisattva-mahāsattva is not attached to these five desires, with pure faith, they leave their homes to enter the path of practice and quickly attain the five supernormal powers (pañcābhijñā), and are revered by humans and non-humans alike. Śāriputra! This is the mark of a Bodhisattva-mahāsattva attaining the second position of honor. Śāriputra! Wherever a Bodhisattva-mahāsattva is born, they naturally always attain the highest enlightenment, the highest wisdom, and the highest eloquence, and are respected by all great kings. Just as in the past, King Mahā-Udumbarā was revered, so too is this Bodhisattva revered by kings, invited to ascend the throne, and protected by ministers and officials, and is honored by the assembly, the country, and the people. Śāriputra! This is the mark of a Bodhisattva-mahāsattva attaining the third position of honor. Furthermore, Śāriputra! Once a Bodhisattva-mahāsattva has awakened to anuttarā-samyak-saṃbodhi, their majestic virtue is supremely perfect, and they are revered by all sentient beings, including devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans. Why is this so? Because this Bodhisattva has achieved the most excellent qualities of morality, concentration, and wisdom (śīla-samādhi-prajñā), and the qualities of liberation and the knowledge and vision of liberation (vimukti-vimukti-jñānadarśana), and has attained purity in this Dharma. Śāriputra! This is the mark of a Bodhisattva-mahāsattva attaining the fourth position of honor. Śāriputra! These are the four marks of honor attained by a Bodhisattva-mahāsattva when practicing śīla-pāramitā, all for the purpose of fulfilling śīla-pāramitā. Furthermore, Śāriputra! When such a Bodhisattva-mahāsattva practices śīla-pāramitā, with a pure mind, they offer water containers to their two venerable teachers, the upādhyāya and the ācārya, and thereby attain such immeasurable and boundless meritorious virtues. That is to say, a Bodhisattva-mahāsattva, in seeking the Dharma, follows their teacher in all their comings and goings, and never goes against their words, thus achieving

就如是善根力故，復獲四種最勝資財。何等為四？一者菩薩摩訶薩所生之處，獲得大王所用資財，非餘眾生下劣資具。二者菩薩摩訶薩所生之處，受離欲法獲得仙財，以凈信心舍家入道，名聖法財。三者菩薩摩訶薩所生之處得宿命念，名獲念財。由此念故，生生之處終不忘失菩提之心。四者菩薩摩訶薩證得阿耨多羅三藐三菩提已，名菩提財，常為四眾、天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、人非人等前後圍繞。舍利子！是名菩薩摩訶薩行屍羅波羅蜜多故，證得四種最勝資財。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，于說法師乃至受持四句頌等，去來進止隨順教命，所謂是善是不善、是有罪是無罪、是應修是不應修。又如是教乃至作此事已，于長夜中能感無義無利諸苦惱法。若作此已，于長夜中能感有義有利諸安樂法。如是等教隨師所命，不作不善、修習善法，無違無逆。由是菩薩摩訶薩成就如是善根力故，復獲四種成高勝法。何等為四？一者菩薩摩訶薩得具尸羅成高勝法，二者菩薩摩訶薩所感形體一切身份悉皆圓滿，三者菩薩摩訶薩獲得大慧、涌慧、高慧、廣慧、捷慧、利慧、速慧、深慧、抉擇之慧，四者菩薩摩訶薩身壞命終生於善趣諸天世界。舍利子！是名菩薩摩訶薩行屍羅

【現代漢語翻譯】現代漢語譯本由於這樣的善根力量，菩薩還能獲得四種最殊勝的財富。是哪四種呢？第一，菩薩摩訶薩（偉大的菩薩）所出生的地方，能獲得大王所使用的財富，而不是其他眾生所擁有的低劣資具。第二，菩薩摩訶薩所出生的地方，能接受遠離慾望的教法，獲得仙人的財富，以清凈的信心捨棄家庭進入修行之道，這被稱為聖法之財。第三，菩薩摩訶薩所出生的地方能獲得宿命通（回憶前世的能力），這被稱為獲得憶念之財。因為這種憶念，菩薩生生世世都不會忘記菩提之心（覺悟之心）。第四，菩薩摩訶薩證得阿耨多羅三藐三菩提（無上正等正覺）之後，這被稱為菩提之財，常常被四眾弟子（比丘、比丘尼、優婆塞、優婆夷）、天、龍、藥叉（夜叉）、健達縛（乾闥婆）、阿素洛（阿修羅）、揭路荼（迦樓羅）、緊捺洛（緊那羅）、牟呼洛伽（摩睺羅伽）、人非人等前後圍繞。舍利子！這就是菩薩摩訶薩修行尸羅波羅蜜多（持戒波羅蜜）所證得的四種最殊勝的財富。

再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，對於說法師，乃至接受和持誦四句偈等教誨，在去、來、進、止等行為上都順從教命，即所謂什麼是善、什麼是不善，什麼是有罪、什麼是無罪，什麼是應該修習、什麼是不應該修習。又如是教導，乃至做了這件事之後，在漫長的夜晚中會感受到無意義、無利益的各種苦惱之法；如果做了這件事之後，在漫長的夜晚中會感受到有意義、有利益的各種安樂之法。像這樣的教導，都隨順老師的命令，不作不善之事，修習善法，沒有違背和忤逆。由於菩薩摩訶薩成就這樣的善根力量，又能獲得四種成就高勝之法。是哪四種呢？第一，菩薩摩訶薩獲得具足戒律的成就高勝之法；第二，菩薩摩訶薩所感得的形體，一切身體部分都圓滿；第三，菩薩摩訶薩獲得大慧、涌慧、高慧、廣慧、捷慧、利慧、速慧、深慧、抉擇之慧；第四，菩薩摩訶薩身壞命終后，會往生到善趣的諸天世界。舍利子！這就是菩薩摩訶薩修行尸羅

【English Translation】 English version Due to the power of such wholesome roots, Bodhisattvas also obtain four supreme kinds of wealth. What are these four? First, in the place where a Bodhisattva Mahasattva (great Bodhisattva) is born, they obtain the wealth used by great kings, not the inferior possessions of other beings. Second, in the place where a Bodhisattva Mahasattva is born, they receive teachings that are free from desire, obtaining the wealth of sages. With pure faith, they leave their homes and enter the path of practice, which is called the wealth of the sacred Dharma. Third, in the place where a Bodhisattva Mahasattva is born, they obtain the recollection of past lives, which is called the wealth of mindfulness. Because of this mindfulness, in every life, they never forget the Bodhi mind (the mind of enlightenment). Fourth, after a Bodhisattva Mahasattva has attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this is called the wealth of Bodhi, and they are constantly surrounded by the fourfold assembly (monks, nuns, laymen, and laywomen), as well as devas (gods), nagas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), and humans and non-humans. Shariputra! These are the four supreme kinds of wealth that a Bodhisattva Mahasattva attains by practicing the Paramita of Sila (perfection of morality).

Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Sila, they follow the instructions of the Dharma teacher, even in receiving and upholding a four-line verse. In their going, coming, advancing, and stopping, they follow the teachings, which are about what is wholesome and unwholesome, what is blameworthy and blameless, what should be practiced and what should not be practiced. Moreover, if they act according to these teachings, they will experience meaningless and unprofitable suffering in the long night; if they act according to these teachings, they will experience meaningful and profitable happiness in the long night. They follow the teacher's instructions, not doing unwholesome deeds, practicing wholesome deeds, without any opposition or resistance. Because a Bodhisattva Mahasattva achieves such wholesome roots, they also obtain four kinds of superior accomplishments. What are these four? First, a Bodhisattva Mahasattva obtains the superior accomplishment of having complete morality; second, the form that a Bodhisattva Mahasattva obtains is such that all parts of their body are perfect; third, a Bodhisattva Mahasattva obtains great wisdom, surging wisdom, high wisdom, vast wisdom, quick wisdom, sharp wisdom, swift wisdom, profound wisdom, and decisive wisdom; fourth, after the body of a Bodhisattva Mahasattva breaks and their life ends, they are reborn in the good realms of the heavens. Shariputra! This is how a Bodhisattva Mahasattva practices Sila

波羅蜜多時，獲得四種成高勝法。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，成就如是善根力故，又獲四種無能觀法。何等為四？舍利子！菩薩摩訶薩成就如是善根力故，所在生處感得隱密陰藏之相，是名第一無能觀法。舍利子！菩薩摩訶薩成就如是善根力故，從初生已，若母若父、若余眷屬、若天若龍藥叉羅剎健達縛阿素洛揭路荼緊捺洛牟呼洛伽人非人等，所有眾生若清凈心、若雜染心，皆不能見菩薩之頂，是名第二無能觀法。舍利子！菩薩摩訶薩成就如是善根力故，從初生已，若母若父乃至人非人等，所有眾生若清凈心、若雜染心，于菩薩面無能修飾。瞻睹之者若有起心：『我當瞻飾菩薩面』者，便於兩足而現面像。何以故？舍利子！以是菩薩摩訶薩成就如是希奇法故名善丈夫，又覆成就最勝丈夫第一訶辯，是名第三無能觀法。舍利子！菩薩摩訶薩成就如是善根力故，初生之時，無人扶侍自立於地遍觀四方，即便獲得明利之智。何以故？由是菩薩摩訶薩於過去世以無諂心求聞法故。而是菩薩摩訶薩又復獲得無邪諂眼，由成就是無諂眼故，以凈天眼超勝於人，乃至能觀三千大千世界所有眾生。又此菩薩摩訶薩獲得速疾廣大之智，由成就是廣大智故，而能了知一切眾生於三時中所積集心。何以故？由是菩

【現代漢語翻譯】現代漢語譯本：當菩薩修行波羅蜜多（Paramita，意為「到達彼岸」）時，會獲得四種殊勝的成就。

『舍利子（Sariputra，佛陀的十大弟子之一）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在修行尸羅波羅蜜多（Sila-paramita，持戒波羅蜜多）時，由於這種善根的力量，還會獲得四種無法被觀察到的特質。是哪四種呢？舍利子！菩薩摩訶薩由於這種善根的力量，無論投生到哪裡，都會感得隱秘的陰藏之相，這是第一種無法被觀察到的特質。舍利子！菩薩摩訶薩由於這種善根的力量，從出生開始，無論是母親、父親、其他親屬，還是天、龍、藥叉（Yaksa，一種守護神）、羅剎（Rakshasa，惡鬼）、健達縛（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、揭路荼（Garuda，金翅鳥神）、緊捺洛（Kinnara，歌神）、牟呼洛伽（Mahoraga，大蟒神），以及其他人類或非人類眾生，無論是清凈心還是雜染心，都無法看到菩薩的頭頂，這是第二種無法被觀察到的特質。舍利子！菩薩摩訶薩由於這種善根的力量，從出生開始，無論是母親、父親，乃至人類或非人類眾生，無論是清凈心還是雜染心，都無法修飾菩薩的面容。如果有人生起『我要修飾菩薩的面容』的想法，他的面容就會出現在菩薩的腳上。為什麼呢？舍利子！因為這位菩薩摩訶薩成就瞭如此稀有的功德，所以被稱為善丈夫，又成就了最殊勝丈夫的第一辯才，這是第三種無法被觀察到的特質。舍利子！菩薩摩訶薩由於這種善根的力量，在初生時，無需他人扶持就能自己站立在地上，環顧四方，並立即獲得明銳的智慧。為什麼呢？因為這位菩薩摩訶薩在過去世以無諂媚之心求聞佛法。而且這位菩薩摩訶薩還獲得了無邪諂的眼睛，由於成就了這種無諂媚的眼睛，他能以清凈的天眼超越常人，甚至能觀察三千大千世界的所有眾生。此外，這位菩薩摩訶薩還獲得了迅速廣大的智慧，由於成就了這種廣大的智慧，他能瞭解一切眾生在過去、現在、未來三時中所積累的心念。為什麼呢？因為這位菩薩摩訶薩

【English Translation】 English version: When a Bodhisattva practices Paramita (perfection, reaching the other shore), they attain four superior accomplishments.

'Furthermore, Sariputra! When a Bodhisattva-Mahasattva practices Sila-paramita (the perfection of moral discipline), due to the power of such virtuous roots, they also attain four qualities that cannot be observed. What are these four? Sariputra! Due to the power of such virtuous roots, wherever a Bodhisattva-Mahasattva is born, they acquire the hidden mark of concealed genitals; this is the first quality that cannot be observed. Sariputra! Due to the power of such virtuous roots, from the moment of birth, whether it be their mother, father, other relatives, or gods, dragons, Yakshas (a type of guardian spirit), Rakshasas (a type of demon), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpents), or other human and non-human beings, whether with pure or defiled minds, none can see the crown of the Bodhisattva's head; this is the second quality that cannot be observed. Sariputra! Due to the power of such virtuous roots, from the moment of birth, whether it be their mother, father, or other human and non-human beings, whether with pure or defiled minds, none can adorn the Bodhisattva's face. If anyone has the thought, 'I will adorn the Bodhisattva's face,' their face will appear on the Bodhisattva's feet. Why is this so? Sariputra! Because this Bodhisattva-Mahasattva has attained such rare merits, they are called a virtuous man, and they have also attained the foremost eloquence of the most superior man; this is the third quality that cannot be observed. Sariputra! Due to the power of such virtuous roots, at the time of their birth, without the assistance of others, the Bodhisattva stands on the ground, looks in all directions, and immediately gains sharp wisdom. Why is this so? Because this Bodhisattva-Mahasattva in past lives sought to hear the Dharma (Buddhist teachings) with a sincere mind, free from deceit. Moreover, this Bodhisattva-Mahasattva also attains eyes free from deceit, and because they have attained these eyes free from deceit, they surpass ordinary people with their pure divine eyes, and can even observe all beings in the three thousand great thousand worlds. Furthermore, this Bodhisattva-Mahasattva attains swift and vast wisdom, and because they have attained this vast wisdom, they can understand the thoughts accumulated by all beings in the past, present, and future. Why is this so? Because this Bodhisattva-Mahasattva

薩摩訶薩于彼往昔求法之時，作意攝心勤加恭敬，于正法所起良藥想、起珍寶想、起難遭想、起妙善想，如其所念求聞正法，聞已受持。菩薩摩訶薩又因是故，復獲捷疾簡擇之智，由成就是簡擇智故，善能稱量諸眾生戒，乃至善能稱量正聞、定、慧、解脫、解脫智見。又菩薩摩訶薩善能稱量一切眾生尸羅同性，乃至善能稱量正聞、定、慧、解脫、解脫智見同性。又菩薩摩訶薩善能稱量一切眾生戒之等流，乃至善能稱量正聞、定、慧、解脫、解脫智見等流。又菩薩摩訶薩善能稱量一切眾生尸羅等流超勝之相，乃至善能稱量正聞、定、慧、解脫、解脫智見等流超勝之相。又菩薩摩訶薩善能稱量一切眾生進止威儀修行正行勇猛之相。舍利子！菩薩摩訶薩如是展轉稱量思惟一切眾生諸功德已，而作是念：『是諸眾生所有戒聞，乃至解脫解脫智見，是諸眾生所有尸羅同性，乃至正聞、定、慧、解脫、解脫智見同性。是諸眾生所有尸羅等流，乃至正聞、定、慧、解脫、解脫智見等流。是諸眾生所有尸羅等流超勝之相，乃至正聞、定、慧、解脫、解脫智見等流超勝之相。是諸眾生所有進止威儀修行正行勇猛之相，如是等相皆是眾生所有功德。我今于中稱量觀察，不見與己有平等者。』爾時菩薩又更思惟：『一切眾生根本堅住，與己校

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（Mahāsattva，偉大的菩薩）在過去求法的時候，專心致志，恭敬勤勉，對於正法生起良藥之想、珍寶之想、難得之想、美妙之想，如其所想求聞正法，聽聞后便受持。菩薩摩訶薩又因此，獲得迅速明辨的智慧，由於成就了這種明辨的智慧，善於衡量眾生的戒律，乃至善於衡量正聞（正確的聽聞）、定（禪定）、慧（智慧）、解脫（從煩惱中解脫）、解脫智見（對解脫的智慧和見解）。此外，菩薩摩訶薩善於衡量一切眾生戒律的共性，乃至善於衡量正聞、定、慧、解脫、解脫智見的共性。此外，菩薩摩訶薩善於衡量一切眾生戒律的等流（相似的流向），乃至善於衡量正聞、定、慧、解脫、解脫智見的等流。此外，菩薩摩訶薩善於衡量一切眾生戒律等流的超勝之處，乃至善於衡量正聞、定、慧、解脫、解脫智見等流的超勝之處。此外，菩薩摩訶薩善於衡量一切眾生在進退、威儀、修行正行方面的勇猛之相。舍利子（Śāriputra，佛陀的十大弟子之一）！菩薩摩訶薩這樣輾轉衡量思惟一切眾生的功德后，便會這樣想：『這些眾生所有的戒律和聽聞，乃至解脫和解脫智見，這些眾生所有的戒律共性，乃至正聞、定、慧、解脫、解脫智見的共性；這些眾生所有的戒律等流，乃至正聞、定、慧、解脫、解脫智見的等流；這些眾生所有的戒律等流的超勝之處，乃至正聞、定、慧、解脫、解脫智見等流的超勝之處；這些眾生在進退、威儀、修行正行方面的勇猛之相，這些都是眾生所有的功德。我現在在其中衡量觀察，沒有發現與自己有平等者。』那時，菩薩又進一步思惟：『一切眾生的根本堅固之處，與自己比較，

【English Translation】 English version When the Bodhisattva Mahāsattva (great Bodhisattva) in the past sought the Dharma, he focused his mind with diligence and respect, regarding the true Dharma as a good medicine, a precious jewel, something rare to encounter, and something wonderfully good. As he thought, he sought to hear the true Dharma, and having heard it, he upheld it. Furthermore, the Bodhisattva Mahāsattva, because of this, obtained the wisdom of quick discernment. Because he had perfected this wisdom of discernment, he was able to skillfully measure the precepts of all beings, and even skillfully measure right hearing, concentration, wisdom, liberation, and the wisdom and vision of liberation. Moreover, the Bodhisattva Mahāsattva was skilled in measuring the common nature of the precepts of all beings, and even skilled in measuring the common nature of right hearing, concentration, wisdom, liberation, and the wisdom and vision of liberation. Furthermore, the Bodhisattva Mahāsattva was skilled in measuring the similar flow of the precepts of all beings, and even skilled in measuring the similar flow of right hearing, concentration, wisdom, liberation, and the wisdom and vision of liberation. Furthermore, the Bodhisattva Mahāsattva was skilled in measuring the superior aspects of the similar flow of the precepts of all beings, and even skilled in measuring the superior aspects of the similar flow of right hearing, concentration, wisdom, liberation, and the wisdom and vision of liberation. Furthermore, the Bodhisattva Mahāsattva was skilled in measuring the aspects of all beings' courage in their movements, demeanor, and practice of right conduct. Shariputra (Śāriputra, one of the Buddha's ten great disciples)! After the Bodhisattva Mahāsattva had thus measured and contemplated the merits of all beings, he would think: 'The precepts and hearing of these beings, and even their liberation and the wisdom and vision of liberation; the common nature of the precepts of these beings, and even the common nature of right hearing, concentration, wisdom, liberation, and the wisdom and vision of liberation; the similar flow of the precepts of these beings, and even the similar flow of right hearing, concentration, wisdom, liberation, and the wisdom and vision of liberation; the superior aspects of the similar flow of the precepts of these beings, and even the superior aspects of the similar flow of right hearing, concentration, wisdom, liberation, and the wisdom and vision of liberation; the aspects of these beings' courage in their movements, demeanor, and practice of right conduct—all these are the merits of beings. Now, as I measure and observe them, I do not find any who are equal to myself.' At that time, the Bodhisattva further contemplated: 'The fundamental steadfastness of all beings, when compared to my own,

量，不見一切與我等者。』又舍利子！菩薩摩訶薩初生之時，于剎那頃能速發起業報妙智。由此智故，一彈指頃善能了知一切眾生千種心相。是時菩薩摩訶薩以智尋思此一切心，不見與己有平等者。菩薩摩訶薩如是正知，我今獨處最上尊位，如師子王安住無畏，如大龍王有大威德。足不踐地各行七步，念菩提座微妙業報，住在現前唱如是言：『我於世間最為尊大。我於世間最為殊勝。我今當證生老死邊。我當度脫一切眾生生老病死憂悲苦惱。我當爲諸眾生宣說廣大微妙最勝無上正法。』舍利子！菩薩摩訶薩發是語時，中無有間，其聲遍告滿此三千大千佛之世界。其中眾生聞是聲已，驚怖毛豎天鼓戰掉數發大聲。而此世界皆悉震動，唯有菩薩所住之地，如車輪許嶷然安靜。即此地輪下依水聚，亦不為彼大風搖動。是菩薩摩訶薩自觀己身，見無量光遍身而住，即證阿耨多羅三藐三菩提已，為諸眾生所共瞻仰，是名第四無能觀法。舍利子！是名菩薩摩訶薩獲得四種無能觀法。何以故？皆是菩薩摩訶薩於過去世行屍羅波羅蜜多時，隨順法師去來進止，遵承教命無違逆故。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，成就如是諸善根已，復獲四種迅速之法。何等為四？菩薩摩訶薩成佛之時具足如是，諸佛如來所說之法

【現代漢語翻譯】現代漢語譯本：『（菩薩）衡量（自身），不見任何與我平等者。』又舍利子！菩薩摩訶薩初生之時，于剎那間能迅速發起業報妙智。憑藉此智慧，一彈指間便能善巧了知一切眾生千種心相。此時，菩薩摩訶薩以智慧思索這一切心，不見有與自己平等者。菩薩摩訶薩如此正確地認知，『我今獨自處於最尊貴的位置，如獅子王般安住于無畏，如大龍王般具有大威德。』（菩薩）雙足不踏地，各行七步，憶念菩提座（菩提樹下的座位）的微妙業報，安住于當下，唱出這樣的話：『我於世間最為尊大。我於世間最為殊勝。我今將證得生老死的盡頭。我將度脫一切眾生的生老病死憂悲苦惱。我將為諸眾生宣說廣大微妙最殊勝無上的正法。』舍利子！菩薩摩訶薩發出此語時，中間沒有間隔，其聲音遍告充滿此三千大千佛的世界。其中的眾生聽到此聲音后，驚恐毛髮豎立，天鼓戰動發出巨大聲響。而此世界都震動起來，唯有菩薩所住之地，如車輪般大小，依然安靜不動。即此地輪下依附的水聚，也不被那大風所搖動。這位菩薩摩訶薩自己觀察自身，見到無量光遍佈全身而住，即證得阿耨多羅三藐三菩提（無上正等正覺）后，為諸眾生所共同瞻仰，這稱為第四種無能觀法。舍利子！這稱為菩薩摩訶薩獲得的四種無能觀法。為什麼呢？都是因為菩薩摩訶薩在過去世修行尸羅波羅蜜多（持戒波羅蜜）時，隨順法師的來去進止，遵從教命沒有違逆的緣故。『複次，舍利子！菩薩摩訶薩修行尸羅波羅蜜多時，成就如此諸善根后，又獲得四種迅速之法。哪四種呢？菩薩摩訶薩成佛之時，具足如是諸佛如來所說的法。

【English Translation】 English version: 『(The Bodhisattva) measures (himself), and sees no one equal to me.』 Moreover, Shariputra! When a Bodhisattva Mahasattva is first born, in an instant, he can quickly generate the wondrous wisdom of karmic retribution. With this wisdom, in a snap of the fingers, he can skillfully understand the thousand kinds of mental states of all sentient beings. At this time, the Bodhisattva Mahasattva contemplates all these minds with wisdom, and sees no one equal to himself. The Bodhisattva Mahasattva correctly recognizes, 『I am now alone in the most honored position, dwelling in fearlessness like a lion king, possessing great power and virtue like a great dragon king.』 (The Bodhisattva) does not step on the ground with his feet, but takes seven steps each, remembering the wondrous karmic retribution of the Bodhi seat (the seat under the Bodhi tree), abiding in the present moment, and utters these words: 『I am the most honored in the world. I am the most excellent in the world. I will now attain the end of birth, old age, and death. I will liberate all sentient beings from the suffering of birth, old age, sickness, and death, sorrow, and distress. I will proclaim the vast, wondrous, most excellent, and unsurpassed Right Dharma for all sentient beings.』 Shariputra! When the Bodhisattva Mahasattva utters these words, without any interval, his voice spreads throughout this three-thousand great thousand Buddha-world. When the sentient beings within hear this voice, they are terrified, their hair stands on end, the heavenly drums tremble and emit great sounds. And this world is shaken, except for the place where the Bodhisattva dwells, which remains still and quiet like the size of a wheel. Even the water mass beneath this earth wheel is not shaken by the great wind. This Bodhisattva Mahasattva observes himself, sees immeasurable light pervading his entire body, and having attained Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), is revered by all sentient beings. This is called the fourth unobservable dharma. Shariputra! This is called the four unobservable dharmas obtained by the Bodhisattva Mahasattva. Why is that? It is all because the Bodhisattva Mahasattva, in his past lives, when practicing Shila Paramita (perfection of morality), followed the Dharma masters in their comings and goings, and obeyed their teachings without any opposition. 『Furthermore, Shariputra! When the Bodhisattva Mahasattva practices Shila Paramita, having achieved such roots of goodness, he further obtains four swift dharmas. What are the four? When the Bodhisattva Mahasattva attains Buddhahood, he is endowed with the dharmas spoken by all the Buddhas, the Tathagatas.

無有缺減，又所說法言無虛設。是名第一迅速之法。菩薩摩訶薩成佛之時具足如是，諸佛如來若有所命，作如是言：『進來苾芻。』爾時眾生便進佛所，發自斷落、被服袈裟、持缽多羅。是名第二迅速之法。菩薩摩訶薩成佛之時具足如是，諸佛如來善知眾生三時之心。是名第三迅速之法。菩薩摩訶薩成佛之時具足如是，諸佛如來善知眾生應病藥智。是名第四迅速之法。舍利子！是名菩薩摩訶薩獲得四種迅速之法。何以故？由於往昔行屍羅波羅蜜多時，以清凈心奉施鄔波柁耶及阿遮利耶諸說法師之水器故。

「複次舍利子！菩薩摩訶薩依尸羅波羅蜜多具足如是善根力故，成佛之時復得四種他不害法。何等為四？舍利子！如來身者無依無受。何以故？如來之身若為火、刀、毒藥、他物能損害者，無有是處。舍利子！是為菩薩摩訶薩成佛之時，具尸羅故，獲得四種無損害法。

「複次舍利子！菩薩摩訶薩依尸羅波羅蜜多，由具如是善根力故，成佛之時復得四種他無過法。何等為四？一者諸佛如來無依無受。所以者何？無有眾生於如來前能發是言：『我為如來說未聞法，乃至一句。』若能說者，無有是處。二者諸佛如來無依無受。所以者何？無有眾生於如來前如法立論，乃至一句。若立論者，無有是處。三者諸佛

【現代漢語翻譯】現代漢語譯本：沒有缺失減少，而且所說的法義真實不虛。這被稱為第一種迅速成就之法。菩薩摩訶薩成佛時具備這些特質。諸佛如來如果有所指示，會這樣說：『進來，苾芻（比丘）。』那時，眾生便會來到佛前，頭髮自然脫落，穿上袈裟，手持缽多羅（缽）。這被稱為第二種迅速成就之法。菩薩摩訶薩成佛時具備這些特質。諸佛如來善於瞭解眾生過去、現在、未來三時的心念。這被稱為第三種迅速成就之法。菩薩摩訶薩成佛時具備這些特質。諸佛如來善於瞭解眾生應病與藥的智慧。這被稱為第四種迅速成就之法。舍利子！這被稱為菩薩摩訶薩獲得的四種迅速成就之法。為什麼呢？因為在過去修行尸羅波羅蜜多（持戒波羅蜜）時，以清凈心供養鄔波柁耶（親教師）和阿遮利耶（軌範師）等說法師的水器。再者，舍利子！菩薩摩訶薩依靠尸羅波羅蜜多，具備這樣的善根力量，成佛時還會獲得四種不被傷害的法。是哪四種呢？舍利子！如來的身體是無所依、無所受的。為什麼呢？如果如來的身體會被火、刀、毒藥或其他事物所傷害，這是不可能的。舍利子！這是菩薩摩訶薩成佛時，因為持戒的緣故，獲得的四種不被傷害的法。再者，舍利子！菩薩摩訶薩依靠尸羅波羅蜜多，由於具備這樣的善根力量，成佛時還會獲得四種他人無法超越的法。是哪四種呢？第一，諸佛如來是無所依、無所受的。為什麼呢？沒有眾生能在如來面前說：『我為如來說了未曾聽聞的法，哪怕一句。』如果能說，這是不可能的。第二，諸佛如來是無所依、無所受的。為什麼呢？沒有眾生能在如來面前如法立論，哪怕一句。如果能立論，這是不可能的。第三，諸佛如來是無所依、無所受的。

【English Translation】 English version: There is no deficiency or reduction, and the words of the Dharma spoken are not false. This is called the first method of swift attainment. When a Bodhisattva Mahasattva becomes a Buddha, they are endowed with these qualities. If the Buddhas Tathagatas have any instructions, they would say: 'Come in, Bhikshu (monk).' At that time, beings would come before the Buddha, their hair would naturally fall off, they would put on the kasaya (robe), and hold the patra (bowl). This is called the second method of swift attainment. When a Bodhisattva Mahasattva becomes a Buddha, they are endowed with these qualities. The Buddhas Tathagatas are skilled in knowing the minds of beings in the three times: past, present, and future. This is called the third method of swift attainment. When a Bodhisattva Mahasattva becomes a Buddha, they are endowed with these qualities. The Buddhas Tathagatas are skilled in knowing the wisdom of the medicine that suits the illness of beings. This is called the fourth method of swift attainment. Shariputra! These are called the four methods of swift attainment that a Bodhisattva Mahasattva obtains. Why is that? Because in the past, when practicing Shila Paramita (perfection of morality), they offered water vessels with a pure mind to Upadhyaya (preceptor) and Acharya (teacher) and other Dharma teachers. Furthermore, Shariputra! A Bodhisattva Mahasattva, relying on Shila Paramita, and possessing such power of good roots, upon becoming a Buddha, also obtains four non-harming Dharmas. What are the four? Shariputra! The body of the Tathagata is without reliance and without reception. Why is that? If the body of the Tathagata could be harmed by fire, knives, poison, or other things, there is no such possibility. Shariputra! This is when a Bodhisattva Mahasattva becomes a Buddha, due to the practice of morality, they obtain four non-harming Dharmas. Furthermore, Shariputra! A Bodhisattva Mahasattva, relying on Shila Paramita, due to possessing such power of good roots, upon becoming a Buddha, also obtains four Dharmas that others cannot surpass. What are the four? First, the Buddhas Tathagatas are without reliance and without reception. Why is that? There is no being who can say before the Tathagata: 'I have spoken a Dharma that has not been heard by the Tathagata, not even a single sentence.' If they could say so, there is no such possibility. Second, the Buddhas Tathagatas are without reliance and without reception. Why is that? There is no being who can establish a thesis before the Tathagata according to the Dharma, not even a single sentence. If they could establish a thesis, there is no such possibility. Third, the Buddhas Tathagatas are without reliance and without reception.

如來無依無受。所以者何？無眾生能得如來乃至微分一不定心。若能得者，無有是處。何以故？舍利子！諸佛如來心恒在定，謂住慈悲喜捨等故。四者諸佛如來無依無受。所以者何？無有眾生能取如來身色諸相。若取相者，無有是處。舍利子！諸佛如來具尸羅故，獲得四種他無過法。

「複次舍利子！諸佛如來成就如是善根力故，獲得具足五無量法。何等為五？一者諸佛如來尸羅無量，二者諸佛如來正聞無量，三者諸佛如來正定無量，四者諸佛如來正慧無量，五者諸佛如來解脫解脫智見無量。舍利子！如是如來五無量法，皆由往昔行屍羅波羅蜜多時，于鄔波柁耶、阿遮利耶諸尊重所隨順師教，去來進止無違逆故。

「複次舍利子！諸佛如來具足尸羅波羅蜜多已，成就如是善根力故，獲得四種無障礙智。何等為四？所謂諸佛世尊於過去世無障無礙智見轉。諸佛世尊于未來世無障無礙智見轉。諸佛世尊于現在世無障無礙智見轉。諸佛世尊善能發起平等之心，由起如是平等心故，能知三世平等之性。舍利子！是為如來具尸羅故獲得四種無障礙智。

「複次舍利子！諸佛如來又復善能成就正智，由正智故不依屬他，而能悉知一切諸法。諸佛如來又能成就不思議智，由成就此不思議智故，而能了知諸風雨相。

【現代漢語翻譯】現代漢語譯本：如來沒有依賴，也沒有執受。為什麼呢？因為沒有眾生能夠得到如來，哪怕是微小到無法確定的心念。如果能夠得到，那是不可能的。為什麼呢？舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸佛如來的心恒常處於禪定之中，因為他們安住于慈、悲、喜、舍等狀態。諸佛如來沒有依賴，也沒有執受。為什麼呢？因為沒有眾生能夠執取如來的身色和各種相貌。如果執取相貌，那是不可能的。舍利子！諸佛如來因為具足戒律（śīla），所以獲得了四種他人所沒有的功德。再者，舍利子！諸佛如來成就了這樣的善根力量，所以獲得了具足的五種無量法。哪五種呢？第一，諸佛如來的戒律無量；第二，諸佛如來的正聞無量；第三，諸佛如來的正定無量；第四，諸佛如來的正慧無量；第五，諸佛如來的解脫和解脫知見無量。舍利子！如來這五種無量法，都是因為過去修行戒律波羅蜜多（śīla-pāramitā，持戒到彼岸）時，對於鄔波柁耶（upādhyāya，親教師）、阿遮利耶（ācārya，軌範師）等諸位尊重者，隨順師教，在來去進退之間沒有違逆的緣故。再者，舍利子！諸佛如來具足戒律波羅蜜多之後，成就了這樣的善根力量，所以獲得了四種無障礙的智慧。哪四種呢？就是諸佛世尊對於過去世的無障礙智見運轉；諸佛世尊對於未來世的無障礙智見運轉；諸佛世尊對於現在世的無障礙智見運轉；諸佛世尊善於發起平等之心，因為發起這樣的平等心，所以能夠知道三世平等的性質。舍利子！這就是如來因為具足戒律而獲得的四種無障礙智慧。再者，舍利子！諸佛如來又善於成就正智，因為有了正智，所以不依賴於他人，就能夠完全知道一切諸法。諸佛如來又能成就不可思議的智慧，因為成就了這種不可思議的智慧，所以能夠了解風雨的各種現象。

【English Translation】 English version: The Tathagata (如來, Thus Come One) has no dependence and no attachment. Why is that? Because no sentient being can obtain the Tathagata, not even a subtle, indeterminate thought. If it were possible to obtain, it would not be so. Why is that? Shariputra (舍利子, Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! The minds of all Buddhas and Tathagatas are constantly in samadhi (定, meditative concentration), because they abide in loving-kindness, compassion, joy, and equanimity. The Buddhas and Tathagatas have no dependence and no attachment. Why is that? Because no sentient being can grasp the physical form and characteristics of the Tathagata. If one were to grasp at the characteristics, it would not be so. Shariputra! Because the Buddhas and Tathagatas are complete in morality (śīla), they obtain four qualities that others do not possess. Furthermore, Shariputra! Because the Buddhas and Tathagatas have accomplished such roots of goodness, they obtain the complete five immeasurable qualities. What are the five? First, the morality of the Buddhas and Tathagatas is immeasurable; second, the right hearing of the Buddhas and Tathagatas is immeasurable; third, the right samadhi of the Buddhas and Tathagatas is immeasurable; fourth, the right wisdom of the Buddhas and Tathagatas is immeasurable; fifth, the liberation and the knowledge and vision of liberation of the Buddhas and Tathagatas are immeasurable. Shariputra! These five immeasurable qualities of the Tathagata are all due to the fact that in the past, when practicing the perfection of morality (śīla-pāramitā), they followed the teachings of their respected teachers, such as the upadhyaya (鄔波柁耶, upādhyāya, preceptor) and acharya (阿遮利耶, ācārya, teacher), and did not go against their instructions in coming, going, advancing, and retreating. Furthermore, Shariputra! After the Buddhas and Tathagatas have completed the perfection of morality, they accomplish such roots of goodness, and therefore obtain four unobstructed wisdoms. What are the four? They are: the unobstructed wisdom and vision of the World Honored Ones (世尊, Lokanātha) regarding the past; the unobstructed wisdom and vision of the World Honored Ones regarding the future; the unobstructed wisdom and vision of the World Honored Ones regarding the present; and the World Honored Ones are skilled in arousing a mind of equality, and because they arouse such a mind of equality, they are able to know the equal nature of the three times. Shariputra! This is how the Tathagata obtains four unobstructed wisdoms because of their completeness in morality. Furthermore, Shariputra! The Buddhas and Tathagatas are also skilled in accomplishing right wisdom, and because of this right wisdom, they do not depend on others, and are able to fully know all dharmas (法, phenomena). The Buddhas and Tathagatas are also able to accomplish inconceivable wisdom, and because they have accomplished this inconceivable wisdom, they are able to understand the various phenomena of wind and rain.

舍利子！如來善知世有大風名烏盧博迦，乃至眾生諸有覺受皆由此風所搖動故。此風輪量高三拘盧舍，於此風上虛空之中復有風起，名曰云風，此風輪量高五拘盧舍。於此風上虛空之中復有風起，名瞻薄迦，此風輪量高十逾繕那。於此風上虛空之中復有風起，名吠索縛迦，此風輪量高三十逾繕那。又此風上虛空之中復有風起，名曰去來，此風輪量高四十逾繕那。如是舍利子！次第轉上六萬八千拘胝風輪之相，如來、應、正等覺依止大慧悉能了知。舍利子！最上風輪名為周遍，上界水輪之所依止，其水高量六十八百千逾繕那，為彼大地之所依止。其地量高六十八千逾繕那。舍利子！是地量表有一三千大千世界，其中有佛，號曰弘蘊如來、應、正等覺，今現在彼住世施化。其佛壽量三十拘胝歲，聲聞弟子有三十拘胝那庾多，一切皆是大阿羅漢，諸漏已盡無復煩惱，乃至證得諸心自在最上波羅蜜。爾時彼佛與如是等大聲聞眾同共集會。復有百拘胝等菩薩摩訶薩，皆悉證得菩薩藏法，于諸義理妙善決定，為多聞海為大法師，住空無相及以無愿。舍利子！我涅槃后具滿千歲，彼佛方乃入般涅槃，正法住世滿於千歲，流佈舍利遍益世間；亦如我今般涅槃后，舍利流佈遍益之相。舍利子！如來無障礙智又能了知過於彼佛世界之上無量

【現代漢語翻譯】現代漢語譯本：舍利子！如來善於知曉世間有一種大風，名為烏盧博迦（Uluboka），乃至眾生所有的感受都由此風所搖動。這個風輪的高度有三拘盧舍（kurosha），在這個風之上，虛空中又有風升起，名為云風，這個風輪的高度有五拘盧舍。在這個風之上，虛空中又有風升起，名為瞻薄迦（Jambuka），這個風輪的高度有十逾繕那（yojana）。在這個風之上，虛空中又有風升起，名為吠索縛迦（Vesavaka），這個風輪的高度有三十逾繕那。又在這個風之上，虛空中又有風升起，名為去來，這個風輪的高度有四十逾繕那。像這樣，舍利子！次第向上轉動，有六萬八千拘胝（koti）個風輪的形態，如來、應、正等覺依靠大智慧完全能夠了知。舍利子！最上面的風輪名為周遍，是上界水輪所依止的地方，那裡的水的高度有六十八百千逾繕那，是大地所依止的地方。那裡的地的高度有六十八千逾繕那。舍利子！這個地量的範圍有一個三千大千世界，其中有佛，號為弘蘊如來、應、正等覺，現在在那裡住世教化。那位佛的壽命有三十拘胝歲，聲聞弟子有三十拘胝那庾多（nayuta），他們都是大阿羅漢，諸漏已盡，沒有煩惱，乃至證得了諸心自在的最上波羅蜜。那時，那位佛與這樣的大聲聞眾共同生活。還有一百拘胝等菩薩摩訶薩，他們都證得了菩薩藏法，對於各種義理都非常善巧決定，是多聞之海，是大法師，安住于空、無相以及無愿之中。舍利子！我涅槃后滿一千年，那位佛才入般涅槃，正法住世滿一千年，舍利流佈，普遍利益世間；也像我現在般涅槃后，舍利流佈，普遍利益的景象。舍利子！如來無障礙的智慧，又能了知超過那位佛的世界之上的無量現代漢語譯本：世界。

【English Translation】 English version: Shariputra! The Tathagata is well aware that in the world there is a great wind called Uluboka, and that all the feelings of sentient beings are shaken by this wind. This wind wheel is three kuroshas high, and above this wind, in the void, another wind arises, called the Cloud Wind, which is five kuroshas high. Above this wind, in the void, another wind arises, called Jambuka, which is ten yojanas high. Above this wind, in the void, another wind arises, called Vesavaka, which is thirty yojanas high. And above this wind, in the void, another wind arises, called Going and Coming, which is forty yojanas high. Thus, Shariputra! In successive upward turns, there are sixty-eight thousand kotis of wind wheels, which the Tathagata, Arhat, Samyak-sambuddha, fully understands through great wisdom. Shariputra! The highest wind wheel is called All-Pervading, and it is the support of the water wheel of the upper realm, the height of which is sixty-eight hundred thousand yojanas, and it is the support of the earth. The height of that earth is sixty-eight thousand yojanas. Shariputra! The extent of this earth encompasses a three-thousand great thousand world, in which there is a Buddha, named Abundant Virtue Tathagata, Arhat, Samyak-sambuddha, who is now dwelling there, teaching and transforming. That Buddha's lifespan is thirty kotis of years, and his Shravaka disciples number thirty kotis of nayutas, all of whom are great Arhats, their outflows exhausted, without afflictions, and they have attained the supreme Paramita of the freedom of all minds. At that time, that Buddha lives together with such a great assembly of Shravakas. There are also one hundred kotis of Bodhisattva Mahasattvas, all of whom have attained the Bodhisattva Treasury Dharma, are wonderfully skilled and decisive in all meanings, are oceans of learning, are great Dharma masters, and abide in emptiness, signlessness, and wishlessness. Shariputra! After my Nirvana, when a full thousand years have passed, that Buddha will enter Parinirvana, and the True Dharma will remain in the world for a full thousand years, with relics spreading and benefiting the world; just as after my Parinirvana now, the relics will spread and benefit the world. Shariputra! The Tathagata's unobstructed wisdom also knows the immeasurable beyond that Buddha's world. English version: worlds.

無邊風輪圓相，並諸佛土具足圓相。舍利子！又過此上有別世界，現無如來，而有百千獨覺所住。其中眾生，皆于獨覺而種善根。舍利子！如來依彼智故，復能了知此世界上，有殑伽沙等諸佛如來出興於世，今現在彼度諸眾生。如是十方無量無數不可思議不可稱量諸佛如來、應、正等覺出興於世，今現在彼度諸眾生，如來妙智悉能了知。舍利子，如來又能了知如上所說諸佛世界，現燒然等成壞之相無量無邊，如來妙智皆悉明瞭。」

爾時世尊說是語已，長老舍利子白佛言：「世尊！如來、應、正等覺成就何等諸善根故，而能獲得如是無量不可思議無障礙智？」

佛告舍利子：「如來由住尸羅波羅蜜多故，妙善自在，于正法所發起恭敬尊重之想、起良藥想、起珍寶想、起難遭想、起善根想、如所應想、生深敬想，又能安住攝正法想。舍利子！如來由住尸羅波羅蜜多敬重法故，獲得如是明利大智。如是大智又能了知無量無數過於前量。舍利子！諸佛世尊無斷之智，無量無數不可思議不可稱量不可宣說往來之相。舍利子！諸佛如來具尸羅故，復得如是自在之力。是故如來如彈指頃，往殑伽沙等諸佛世界而復旋返還本住處。舍利子！諸佛如來於是正法尸羅波羅蜜多所以凈信解聽聞受持，由此獲得速疾解脫，由此解

{ "translations": [ "現代漢語譯本", "無邊無際的風輪（風的輪廓）呈現圓形，並且所有佛土都具備圓滿的形態。舍利子（佛陀的十大弟子之一）！再往上還有其他世界，那裡沒有如來（佛的稱號），卻有成百上千的獨覺（不依佛陀教導而獨自開悟者）居住。那裡的眾生，都因獨覺而種下善根。舍利子！如來憑藉他的智慧，還能了知在這個世界上，有如恒河沙數般多的諸佛如來出現於世，現在他們正在那裡度化眾生。像這樣，十方無量無數不可思議不可稱量的諸佛如來、應供、正等覺（佛的稱號）出現於世，現在他們正在那裡度化眾生，如來的微妙智慧全部都能了知。舍利子，如來又能了知如上所說的諸佛世界，現在正在經歷燃燒、衰敗等成住壞空的無量無邊的變化，如來的微妙智慧都完全明瞭。」， "這時，世尊說完這些話后，長老舍利子對佛說：「世尊！如來、應供、正等覺成就了什麼樣的善根，才能獲得如此無量不可思議無障礙的智慧？」", "佛告訴舍利子：「如來因為安住于尸羅波羅蜜多（持戒的圓滿）的緣故，能夠巧妙地自在，對於正法生起恭敬尊重的想法、生起良藥的想法、生起珍寶的想法、生起難得遭遇的想法、生起善根的想法、如所應有的想法、生起深深敬畏的想法，又能安住于攝持正法的想法。舍利子！如來因為安住于尸羅波羅蜜多，敬重正法的緣故，獲得瞭如此明利的大智慧。如此大智慧又能了知無量無數超過前面所說的數量。舍利子！諸佛世尊的智慧沒有間斷，無量無數不可思議不可稱量不可言說往來的形態。舍利子！諸佛如來因為具足尸羅的緣故，又獲得瞭如此自在的力量。因此，如來在彈指之間，就能前往恒河沙數般的諸佛世界，然後又返回到原來的住處。舍利子！諸佛如來對於這正法尸羅波羅蜜多，所以能夠清凈地信解、聽聞、受持，由此獲得快速的解脫，由此解脫。」" ], "english_translations": [ "English version", "The boundless wind-wheel (a circle of wind) appears as a circle, and all Buddha lands possess a complete circular form. Shariputra (one of the Buddha's ten great disciples)! Beyond this, there are other worlds where no Tathagatas (a title for the Buddha) appear, but hundreds and thousands of Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) reside. The beings there all plant roots of goodness through the Pratyekabuddhas. Shariputra! The Tathagata, through his wisdom, also knows that in this world, there are as many Tathagatas as the sands of the Ganges River appearing in the world, and they are now there to liberate beings. In this way, the immeasurable, countless, inconceivable, and incalculable Tathagatas, Arhats, and Samyaksaṃbuddhas (titles for the Buddha) appear in the world, and they are now there to liberate beings. The Tathagata's wondrous wisdom can fully comprehend all of this. Shariputra, the Tathagata also knows that the Buddha worlds mentioned above are now experiencing immeasurable and boundless changes of burning, decay, and so on, in their formation, existence, destruction, and emptiness. The Tathagata's wondrous wisdom is completely clear about all of this.」", "At that time, after the World Honored One spoke these words, the elder Shariputra said to the Buddha, 「World Honored One! What kind of roots of goodness does the Tathagata, Arhat, and Samyaksaṃbuddha achieve to obtain such immeasurable, inconceivable, and unobstructed wisdom?」", "The Buddha told Shariputra, 「The Tathagata, because he dwells in Śīla-pāramitā (the perfection of moral discipline), is able to be skillfully at ease. Towards the Dharma, he generates thoughts of reverence and respect, thoughts of it being a good medicine, thoughts of it being a precious jewel, thoughts of it being difficult to encounter, thoughts of it being a root of goodness, thoughts as it should be, and thoughts of deep awe. He is also able to dwell in the thought of upholding the Dharma. Shariputra! The Tathagata, because he dwells in Śīla-pāramitā and respects the Dharma, obtains such clear and great wisdom. This great wisdom can also know immeasurable and countless things beyond what was previously mentioned. Shariputra! The wisdom of the Buddhas, the World Honored Ones, is without interruption, immeasurable, countless, inconceivable, incalculable, and indescribable in its coming and going. Shariputra! The Tathagatas, because they possess Śīla, also obtain such power of freedom. Therefore, in the snap of a finger, the Tathagata can go to Buddha worlds as numerous as the sands of the Ganges River and then return to his original place. Shariputra! The Tathagatas, regarding this Dharma Śīla-pāramitā, are able to purely believe, understand, listen to, receive, and uphold it, and thereby obtain swift liberation, and thereby liberation.」" ] }

脫我善解脫。於何法中而得解脫？謂于諸苦善得解脫。

「複次舍利子！若有菩薩摩訶薩於此四種恭敬住處，聞斯法已得清凈信，行屍羅波羅蜜多故，發如是心：『我如是住，我於此住。由我如是常安住故，我常不離諸佛正法。』舍利子！菩薩摩訶薩受持是經法門章句，彼由如是善根力故，復獲四種慧所成法。何等為四？一者由具慧故能發大慧。二者由具慧故逢值諸佛親覲承事。三者由具慧故以凈信心舍家入道。四者由具慧故速證阿耨多羅三藐三菩提。舍利子！是名菩薩摩訶薩行屍羅波羅蜜多時獲得四種慧所作法。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，由成就是善根力故，又獲四種多所作法。何等為四？一者受得人身，名多所作。二者值佛出世，名多所作。三者以凈信心舍家入道，名多所作。四者速證阿耨多羅三藐三菩提，名多所作。舍利子！是名菩薩摩訶薩行屍羅波羅蜜多時，獲得四種多所作法。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，由成就是善根力故，復獲四種支分之法。何等為四？一者菩薩摩訶薩獲轉輪支，謂處人中作轉輪王。二者菩薩摩訶薩處於梵世為大梵王。三者菩薩摩訶薩處諸天眾而為天帝。四者菩薩摩訶薩證得阿耨多羅三藐三菩提已，於一切法具足圓滿，號為

【現代漢語翻譯】現代漢語譯本：

『我已得到善解脫。』在什麼法中得到解脫呢？是指在一切痛苦中得到善解脫。『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）在四種恭敬的住處，聽聞此法后得到清凈的信心，因為修行尸羅波羅蜜多（Śīla-pāramitā，持戒波羅蜜）的緣故，發起這樣的心念：『我應當這樣安住，我將安住於此。由於我這樣常常安住的緣故，我將永遠不離開諸佛的正法。』舍利子！菩薩摩訶薩受持這部經的法門章句，他們由於這樣的善根力量，又獲得四種由智慧成就的法。是哪四種呢？第一，由於具備智慧的緣故，能夠發起大智慧。第二，由於具備智慧的緣故，能夠遇到諸佛，親自覲見並承事他們。第三，由於具備智慧的緣故，以清凈的信心捨棄家庭而出家修行。第四，由於具備智慧的緣故，能夠迅速證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。舍利子！這被稱為菩薩摩訶薩在修行尸羅波羅蜜多時獲得的四種由智慧所成就的法。『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，由於成就這樣的善根力量，又獲得四種多所作的法。是哪四種呢？第一，獲得人身，這被稱為多所作。第二，值遇佛陀出世，這被稱為多所作。第三，以清凈的信心捨棄家庭而出家修行，這被稱為多所作。第四，迅速證得阿耨多羅三藐三菩提，這被稱為多所作。舍利子！這被稱為菩薩摩訶薩在修行尸羅波羅蜜多時獲得的四種多所作的法。『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，由於成就這樣的善根力量，又獲得四種支分之法。是哪四種呢？第一，菩薩摩訶薩獲得轉輪支，即在人中成為轉輪王（Cakravartin，擁有統治世界的理想君主）。第二，菩薩摩訶薩在梵世（Brahmaloka，色界天）成為大梵天王（Mahābrahmā，色界初禪天的統治者）。第三，菩薩摩訶薩在諸天眾中成為天帝（Devendra，忉利天之主）。第四，菩薩摩訶薩證得阿耨多羅三藐三菩提后，在一切法中具足圓滿，被稱為佛陀。

【English Translation】 English version:

'I have attained good liberation.' In what dharma is liberation attained? It means attaining good liberation from all sufferings. 'Furthermore, Śāriputra! If a Bodhisattva-mahāsattva, having heard this dharma in these four respectful abodes, attains pure faith, and because of practicing Śīla-pāramitā, generates such a thought: 'I should abide thus, I will abide here. Because I constantly abide thus, I will never be separated from the Buddhas' true dharma.' Śāriputra! Bodhisattva-mahāsattvas who uphold the chapters and verses of this sutra, through the power of such good roots, further obtain four dharmas accomplished by wisdom. What are the four? First, because of possessing wisdom, they are able to generate great wisdom. Second, because of possessing wisdom, they are able to encounter Buddhas, personally meet and serve them. Third, because of possessing wisdom, they renounce their homes and enter the path with pure faith. Fourth, because of possessing wisdom, they quickly attain Anuttarā-samyak-saṃbodhi. Śāriputra! These are called the four dharmas accomplished by wisdom that Bodhisattva-mahāsattvas obtain when practicing Śīla-pāramitā. 'Furthermore, Śāriputra! When Bodhisattva-mahāsattvas practice Śīla-pāramitā, due to accomplishing the power of such good roots, they further obtain four dharmas that are much accomplished. What are the four? First, obtaining a human body is called much accomplished. Second, encountering the appearance of a Buddha in the world is called much accomplished. Third, renouncing their homes and entering the path with pure faith is called much accomplished. Fourth, quickly attaining Anuttarā-samyak-saṃbodhi is called much accomplished. Śāriputra! These are called the four dharmas that are much accomplished that Bodhisattva-mahāsattvas obtain when practicing Śīla-pāramitā. 'Furthermore, Śāriputra! When Bodhisattva-mahāsattvas practice Śīla-pāramitā, due to accomplishing the power of such good roots, they further obtain four dharmas of constituent parts. What are the four? First, Bodhisattva-mahāsattvas obtain the wheel-turning constituent, that is, becoming a Cakravartin among humans. Second, Bodhisattva-mahāsattvas become a Mahābrahmā in the Brahmaloka. Third, Bodhisattva-mahāsattvas become Devendra among the devas. Fourth, after Bodhisattva-mahāsattvas attain Anuttarā-samyak-saṃbodhi, they are complete and perfect in all dharmas, and are called a Buddha.'

法王處世垂化，又復獲得吉祥諸力凈眾生智神通境界，如是諸相皆能了知，為諸世間天人之眼。」

爾時世尊欲重宣此義而說頌曰：

「救世之明眼，　　諸群生最上，　善解諸醫法，　　由斯證寂滅。　往返隨師教，　　感報為如是，　未曾受眾苦，　　及不善自在。　速往生天上，　　速還返人中，　速奉見諸佛，　　速得離諸難。　巨富豐大財，　　目觀諸伏藏，　隨手之所及，　　眾寶皆盈滿。　化現妙池沼，　　八德水常盈，　未曾受憂惱，　　為善自在果。　手足不繚戾，　　又無丑短相，　支體不幹枯，　　亦復無減少，　不傴不缺目，　　指相無增減，　首異於象頂，　　為善自在果。　儀貌皆圓滿，　　質重如金聚，　端嚴眾樂觀，　　容相皆鮮妙。　諸天龍鬼神，　　及以世人等，　供養而尊敬，　　為妙自在德。　遠離諸惡道，　　往人天善趣，　速悟大菩提，　　為善自在果。　若人悉能了，　　一切眾生心，　各行七步已，　　妙音告世界。　斯人智最上，　　斯人慧最上，　解脫亦最上，　　眾生中最上。　慧令慧清凈，　　慧依智安立，　慧智與解脫，　　皆依諸佛證。　由慧自性生，　　所知由智了，　若有具智

【現代漢語翻譯】現代漢語譯本法王（指佛陀）在世間教化眾生，又獲得吉祥的各種力量，清凈眾生的智慧和神通境界，像這樣的種種相貌都能明瞭知曉，是世間天人和眾生的眼睛。

這時，世尊想要再次宣說這個道理，就說了偈頌：

『救度世間的明眼，是所有眾生中最殊勝的，善於瞭解各種醫治的方法，因此證得了寂滅的境界。往返跟隨老師的教導，所感得的果報就是這樣，未曾遭受過眾多的痛苦，以及不善的不得自在。迅速往生到天上，迅速返回到人間，迅速奉見諸佛，迅速脫離各種災難。擁有巨大的財富，親眼看到各種寶藏，隨手所及之處，各種寶物都充滿。化現出美妙的池沼，其中充滿八種功德的水，未曾遭受過憂愁煩惱，這是行善所得到的自在果報。手腳不會纏繞扭曲，也沒有醜陋短缺的相貌，肢體不會乾枯，也不會減少。不會駝背，眼睛不會殘缺，手指的形狀不會增多或減少，頭頂像象的頭頂一樣，這是行善所得到的自在果報。儀容相貌都圓滿，身體的質地像金子一樣堅實，端正莊嚴，眾人都喜歡觀看，容貌都鮮明美好。諸天、龍、鬼神，以及世間的人們，都供養和尊敬他，這是美妙的自在功德。遠離各種惡道，往生到人天善道，迅速覺悟到大菩提（指無上智慧），這是行善所得到的自在果報。如果有人能夠完全瞭解一切眾生的心，每走七步之後，就用美妙的聲音告訴世界。這個人是智慧最殊勝的，這個人是慧力最殊勝的，解脫也是最殊勝的，在眾生中是最殊勝的。智慧使智慧清凈，智慧依靠智而安立，智慧、智和解脫，都依靠諸佛的證悟。由智慧的自性而生，所知由智來了解，如果有人具足智

【English Translation】 English version The Dharma King (referring to the Buddha), while dwelling in the world and teaching, also obtained auspicious powers, purified the wisdom of beings, and achieved the realm of spiritual powers. All such appearances are fully understood; he is the eye of gods and humans in the world.

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses:

'The clear eye that saves the world, the most supreme among all beings, skilled in understanding all methods of healing, thus attaining the state of Nirvana. Following the teacher's instructions in comings and goings, the resulting karmic reward is such that one has never suffered numerous pains, nor the lack of freedom due to unwholesome actions. Quickly reborn in the heavens, quickly returning to the human realm, quickly seeing all the Buddhas, quickly escaping all calamities. Possessing great wealth, seeing all treasures with one's own eyes, wherever one's hand reaches, all kinds of treasures are abundant. Manifesting beautiful ponds, filled with water of eight virtues, never experiencing sorrow or distress, this is the result of the freedom gained from doing good. Hands and feet are not twisted or tangled, nor are there any ugly or short features, limbs are not withered, nor are they diminished. Not hunchbacked, eyes not defective, the shape of fingers neither increased nor decreased, the top of the head like the top of an elephant's head, this is the result of the freedom gained from doing good. Appearance and features are all perfect, the body's substance is as solid as gold, upright and dignified, pleasing to all who look upon it, the countenance is bright and wonderful. Gods, dragons, ghosts, and spirits, as well as people of the world, all make offerings and respect him, this is the wonderful merit of freedom. Away from all evil paths, reborn in the good realms of humans and gods, quickly awakening to the Great Bodhi (supreme wisdom), this is the result of the freedom gained from doing good. If one can fully understand the minds of all beings, after taking seven steps, one proclaims to the world with a beautiful voice. This person is the most supreme in wisdom, this person is the most supreme in insight, liberation is also the most supreme, the most supreme among all beings. Wisdom makes wisdom pure, wisdom is established based on intelligence, wisdom, intelligence, and liberation all rely on the enlightenment of the Buddhas. Born from the nature of wisdom, what is known is understood by intelligence, if one possesses intelligence

慧，　　所求無不遂。　如是甚深義，　　我為汝略說，　無慧少欲人，　　寧當受此義？　彼由癡所癡，　　眾惡所逼迫，　發起于忿恚，　　不恭敬正法。　若少欲眾生，　　于如是正法，　不復興恭敬，　　更起諸餘事。　不敬法眾生，　　忿恚所迷執，　常懷染污心，　　不應為宣說。　諸老熟所及，　　衰邁摩訶羅，　彼臨命終時，　　虛言住後有。　諸老熟所及，　　衰邁摩訶羅，　妄吞羅漢供，　　速墮于地獄。　具戒尚難得，　　況阿羅漢果，　信者營靈廟，　　復由沉惡趣。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時！如是精勤修行戒行！為求菩薩藏故！以身承事正行諸師！獲得如上所說功德！又復獲得倍過前數無量無邊不可思議功德利益。舍利子！當知菩薩摩訶薩安住如是菩薩藏故，行善自在妙清凈戒諸菩薩行。舍利子！云何名為妙戒清凈？舍利子！菩薩摩訶薩行屍羅波羅蜜多故，獲得十種清凈尸羅，汝應知之。何等為十？一者于諸眾生曾無損害。二者於他財物不行劫盜。三者於他妻妾遠諸染習。四者于諸眾生不興欺誑。五者和合眷屬無有乖離。六者于諸眾生不起粗言，由能堪忍彼惡言故。七者遠離綺語，凡有所言諦審說故。八者遠離貪著，於他受用無

【現代漢語翻譯】現代漢語譯本智慧之人，所求沒有不實現的。如此甚深的道理，我為你們簡略地說說，沒有智慧且慾望少的人，怎麼能接受這道理呢？他們被愚癡所迷惑，被各種惡行所逼迫，發起憤怒和怨恨，不恭敬正法。如果慾望少的眾生，對於這樣的正法，不再生起恭敬心，反而去做其他的事情。不尊敬佛法的眾生，被憤怒和執著所迷惑，常常懷有染污的心，不應該為他們宣說佛法。那些年老體衰，衰老的摩訶羅（Mahara，指年老體衰的人），他們臨終的時候，虛妄地說自己會轉生到後世。那些年老體衰，衰老的摩訶羅（Mahara，指年老體衰的人），妄自接受羅漢的供養，會迅速墮入地獄。持戒都尚且難以做到，更何況是阿羅漢的果位，信徒建造寺廟，反而因為沉溺於惡趣。

『再者，舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva-mahasattva，指發大乘心，以救度眾生為己任的修行者）在修行尸羅波羅蜜多（Sila-paramita，指持戒波羅蜜）時！如此精勤地修行戒行！爲了求得菩薩藏（Bodhisattva-pitaka，指菩薩所修行的法門）的緣故！以自身承事正行諸師！獲得如上所說的功德！又獲得超過前面所說的無量無邊不可思議的功德利益。舍利子！應當知道菩薩摩訶薩安住于這樣的菩薩藏的緣故，行善自在、清凈的戒行，這是諸菩薩的修行。舍利子！什麼叫做妙戒清凈呢？舍利子！菩薩摩訶薩修行尸羅波羅蜜多，獲得十種清凈的戒律，你應該知道。是哪十種呢？第一，對於一切眾生，從不加以損害。第二，對於他人的財物，不行偷盜。第三，對於他人的妻妾，遠離染污的習氣。第四，對於一切眾生，不進行欺騙。第五，和合眷屬，沒有乖離。第六，對於一切眾生，不起粗暴的言語，因為能夠忍受他們的惡言。第七，遠離綺語，凡是所說的話都真實可信。第八，遠離貪著，對於他人的受用沒有貪戀。

【English Translation】 English version The wise, whatever they seek, will surely attain. Such profound meaning, I will briefly explain to you, Those without wisdom and with few desires, how can they receive this meaning? They are deluded by ignorance, oppressed by various evils, They give rise to anger and resentment, and do not respect the true Dharma. If beings with few desires, towards such true Dharma, No longer give rise to respect, but instead engage in other matters. Beings who do not respect the Dharma, deluded by anger and attachment, Often harbor defiled minds, they should not be taught the Dharma. Those who are old and frail, the aged Maharas (Mahara, refers to the old and frail), When they are about to die, they falsely claim they will be reborn in the next life. Those who are old and frail, the aged Maharas (Mahara, refers to the old and frail), Falsely accepting offerings meant for Arhats, they will quickly fall into hell. Even upholding precepts is difficult, let alone the attainment of Arhatship, Believers build temples, yet they fall into evil realms because of their attachments.

'Furthermore, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! When a Bodhisattva-mahasattva (Bodhisattva-mahasattva, refers to a practitioner who has generated the mind of enlightenment and takes on the responsibility of saving all beings) practices Sila-paramita (Sila-paramita, refers to the perfection of moral discipline)! They diligently cultivate precepts! For the sake of seeking the Bodhisattva-pitaka (Bodhisattva-pitaka, refers to the teachings and practices of Bodhisattvas)! They serve the teachers who practice correctly with their own bodies! They obtain the merits mentioned above! And they also obtain immeasurable, boundless, and inconceivable merits and benefits that surpass the previous ones. Sariputra! You should know that because Bodhisattva-mahasattvas abide in such a Bodhisattva-pitaka, they practice good, free, and pure precepts, which are the practices of all Bodhisattvas. Sariputra! What is called pure and wonderful precepts? Sariputra! Because Bodhisattva-mahasattvas practice Sila-paramita, they obtain ten kinds of pure precepts, which you should know. What are the ten? First, they never harm any living beings. Second, they do not steal the property of others. Third, they stay away from defiled habits regarding the wives and concubines of others. Fourth, they do not deceive any living beings. Fifth, they harmonize with their families and do not cause discord. Sixth, they do not use harsh words towards any living beings, because they can endure their harsh words. Seventh, they stay away from frivolous speech, and all that they say is truthful and reliable. Eighth, they stay away from greed, and they do not covet the possessions of others.

我所故。九者遠離瞋恚，善能忍受粗言辱故。十者遠離邪見，由不敬事諸餘天仙及神鬼故。舍利子！是為菩薩摩訶薩行屍羅波羅蜜多時獲得十種清凈尸羅。當如是學。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，復有十種清凈尸羅，汝今當知。何等為十？一者不缺尸羅，不由無智之所證故。二者不穿尸羅，不平等生所遠離故。三者不斑尸羅，一切煩惱所不雜故。四者不染尸羅，唯為白法所增長故。五者應供尸羅，隨其所欲自在行故。六者稱讚尸羅，諸聰慧者不訶毀故。七者不呰尸羅，一切過惡不容受故。八者善護尸羅，善能守護諸根門故。九者善守尸羅，自然正智恒現前故。十者善趣尸羅，大菩提愿為助伴故。舍利子！是為菩薩摩訶薩行屍羅波羅蜜多時獲得十種清凈尸羅。當如是學。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多故，復有十種清凈尸羅，汝今當知。云何為十？一者少欲尸羅，如法清凈善知量故。二者知足尸羅，永斷一切諸貪著故。三者正行屍羅，能令身心皆遠離故。四者住靜尸羅，于諸憒鬧皆舍遠故。五者杜多功德蠲除嗜慾尸羅，自在善根之所成故。六者聖種知足尸羅，不顧他顏無希望故。七者如說而行屍羅，幽明奉攝不欺人天故。八者自省己過尸羅，常以法鏡照了自心故。九者不譏

【現代漢語翻譯】現代漢語譯本：『我所說的原因是什麼呢？第九，是遠離嗔恚，能夠很好地忍受粗暴的言語和侮辱。第十，是遠離邪見，因為不尊敬其他天仙、神鬼。舍利子！這就是菩薩摩訶薩在修行尸羅波羅蜜多（持戒到彼岸）時所獲得的十種清凈戒律。應當這樣學習。『再者，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，還有十種清凈戒律，你現在應當知道。哪十種呢？第一，是不缺戒，不是由無知所證得的緣故。第二，是無瑕疵戒，遠離不平等心所產生的緣故。第三，是不雜染戒，不與一切煩惱混雜的緣故。第四，是不染污戒，唯有清凈的善法增長的緣故。第五，是應供戒，隨其所愿自在修行的緣故。第六，是稱讚戒，被有智慧的人所稱讚而不被譭謗的緣故。第七，是不被責備戒，一切過錯和惡行都不能容納的緣故。第八，是善護戒，能夠很好地守護六根門（眼、耳、鼻、舌、身、意）的緣故。第九，是善守戒，自然的正確智慧恒常顯現的緣故。第十，是善趣戒，以大菩提的願望作為助伴的緣故。舍利子！這就是菩薩摩訶薩在修行尸羅波羅蜜多時所獲得的十種清凈戒律。應當這樣學習。『再者，舍利子！菩薩摩訶薩因為修行尸羅波羅蜜多，還有十種清凈戒律，你現在應當知道。哪十種呢？第一，是少欲戒，如法清凈，善於知道適量的緣故。第二，是知足戒，永遠斷除一切貪著的緣故。第三，是正行戒，能夠使身心都遠離（煩惱）的緣故。第四，是住靜戒，對於一切喧鬧都捨棄遠離的緣故。第五，是頭陀功德戒，能夠去除嗜慾，由自在的善根所成就的緣故。第六，是聖種知足戒，不看別人的臉色，沒有希望的緣故。第七，是如說而行戒，在幽冥和光明中都奉行攝受，不欺騙人天的緣故。第八，是自我反省過失戒，常常用佛法的鏡子來照見自己內心的緣故。第九，是不譏諷他人過失戒，

【English Translation】 English version: 『What is the reason for what I have said? Ninth, it is being far from anger, being able to well endure harsh words and insults. Tenth, it is being far from wrong views, because one does not respect other heavenly beings, deities, and spirits. Shariputra! These are the ten kinds of pure precepts that a Bodhisattva Mahasattva obtains when practicing Śīla pāramitā (perfection of morality). One should learn in this way.』『Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Śīla pāramitā, there are also ten kinds of pure precepts that you should now know. What are the ten? First, it is the precept of non-deficiency, because it is not attained through ignorance. Second, it is the precept of being flawless, because it is far from arising from an unequal mind. Third, it is the precept of being unmixed, because it is not mixed with all afflictions. Fourth, it is the precept of being unpolluted, because it is only increased by pure good dharmas. Fifth, it is the precept of being worthy of offerings, because one practices freely according to one's wishes. Sixth, it is the precept of being praised, because it is praised by the wise and not slandered. Seventh, it is the precept of being unblamed, because all faults and evil deeds cannot be tolerated. Eighth, it is the precept of well-guarding, because one is able to well guard the six sense doors (eyes, ears, nose, tongue, body, and mind). Ninth, it is the precept of well-keeping, because natural right wisdom is constantly present. Tenth, it is the precept of good destination, because the great Bodhi vow is a companion. Shariputra! These are the ten kinds of pure precepts that a Bodhisattva Mahasattva obtains when practicing Śīla pāramitā. One should learn in this way.』『Furthermore, Shariputra! Because a Bodhisattva Mahasattva practices Śīla pāramitā, there are also ten kinds of pure precepts that you should now know. What are the ten? First, it is the precept of few desires, because one is lawfully pure and knows the proper measure. Second, it is the precept of contentment, because one has forever cut off all attachments. Third, it is the precept of right conduct, because it can make both body and mind far from (afflictions). Fourth, it is the precept of dwelling in quietude, because one abandons and stays far from all clamor. Fifth, it is the precept of dhūta (ascetic) virtues, which can eliminate desires and is accomplished by the roots of free good. Sixth, it is the precept of noble contentment, because one does not look at others' faces and has no expectations. Seventh, it is the precept of practicing as spoken, because one upholds and embraces in both darkness and light, and does not deceive humans and gods. Eighth, it is the precept of self-reflection on one's own faults, because one constantly uses the mirror of Dharma to illuminate one's own mind. Ninth, it is the precept of not criticizing others' faults,

他闕尸羅，將護彼意故。十者成熟眾生尸羅，不捨諸攝法故。舍利子！是為菩薩摩訶薩行屍羅波羅蜜多故獲得十種清凈尸羅。當如是學。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時！復有十種清凈尸羅！汝今當知。云何為十？一者于佛凈信尸羅，離心栽蘗故。二者於法凈信尸羅，守護正法故。三者于僧凈信尸羅，恭敬聖眾故。四者俯屈從事尸羅，不離思惟佛菩提故。五者親近善友尸羅，覺分資糧善積集故。六者遠離惡友尸羅，棄捨一切不善法故。七者大慈波羅蜜多尸羅，成熟一切諸眾生故。八者大悲波羅蜜多尸羅，困厄眾生令解脫故。九者大喜波羅蜜多尸羅，于彼正法生喜樂故。十者大舍波羅蜜多尸羅，于諸愛恚兩俱舍故。舍利子！是為菩薩摩訶薩行屍羅波羅蜜多故獲得十種清凈尸羅。當如是學。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，復有十種清凈尸羅，汝今當知。何等為十？一者柁那波羅蜜多尸羅，為善成熟諸眾生故。二者羼底波羅蜜多尸羅，善護一切眾生心故。三者毗利耶波羅蜜多尸羅，于諸正行不退轉故。四者靜慮波羅蜜多尸羅，靜慮資糧善滿足故。五者般若波羅蜜多尸羅，聽聞根本無厭足故。六者樂求聞法尸羅，常樂請求菩薩藏故。七者不顧惜身尸羅，以無常想恒觀察故。八者不

【現代漢語翻譯】現代漢語譯本他守護戒律（尸羅，śīla），是爲了守護他人的意願。第十種是成熟眾生的戒律，因為不捨棄一切攝受眾生的方法。舍利子（Śāriputra）！這就是菩薩摩訶薩（bodhisattva-mahāsattva）修行戒波羅蜜多（śīla-pāramitā）所獲得的十種清凈戒律。應當這樣學習。再者，舍利子！菩薩摩訶薩修行戒波羅蜜多時，還有十種清凈戒律！你現在應當知道。哪十種呢？第一種是對佛的凈信戒律，因為遠離了內心的惡意。第二種是對法的凈信戒律，因為守護正法。第三種是對僧的凈信戒律，因為恭敬聖眾。第四種是俯身行事的戒律，因為不離對佛菩提的思惟。第五種是親近善友的戒律，因為覺悟的資糧得以善加積累。第六種是遠離惡友的戒律，因為捨棄一切不善法。第七種是大慈波羅蜜多戒律，爲了成熟一切眾生。第八種是大悲波羅蜜多戒律，爲了使困厄的眾生得以解脫。第九種是大喜波羅蜜多戒律，因為對正法生起喜悅。第十種是大舍波羅蜜多戒律，因為對愛和恨都捨棄。舍利子！這就是菩薩摩訶薩修行戒波羅蜜多所獲得的十種清凈戒律。應當這樣學習。再者，舍利子！菩薩摩訶薩修行戒波羅蜜多時，還有十種清凈戒律，你現在應當知道。哪十種呢？第一種是佈施波羅蜜多（dāna-pāramitā）戒律，爲了善加成熟一切眾生。第二種是忍辱波羅蜜多（kṣānti-pāramitā）戒律，爲了善加守護一切眾生的心。第三種是精進波羅蜜多（vīrya-pāramitā）戒律，因為在正行中不退轉。第四種是靜慮波羅蜜多（dhyāna-pāramitā）戒律，因為靜慮的資糧得以善加滿足。第五種是般若波羅蜜多（prajñā-pāramitā）戒律，因為聽聞根本沒有厭足。第六種是樂於求法的戒律，因為常樂於請求菩薩藏。第七種是不顧惜身體的戒律，因為以無常的觀念恒常觀察。第八種是

【English Translation】 English version He protects the precepts (śīla), because he is protecting the intentions of others. The tenth is the precepts for maturing sentient beings, because he does not abandon all methods of gathering sentient beings. Śāriputra! These are the ten kinds of pure precepts that a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva) obtains by practicing the perfection of precepts (śīla-pāramitā). One should learn in this way. Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the perfection of precepts, there are also ten kinds of pure precepts! You should know them now. What are the ten? The first is the pure faith precept towards the Buddha, because one is free from malice in the heart. The second is the pure faith precept towards the Dharma, because one protects the true Dharma. The third is the pure faith precept towards the Sangha, because one respects the holy assembly. The fourth is the precept of bowing down to serve, because one does not depart from the contemplation of the Buddha's Bodhi. The fifth is the precept of associating with good friends, because the resources for enlightenment are well accumulated. The sixth is the precept of distancing oneself from bad friends, because one abandons all unwholesome dharmas. The seventh is the great loving-kindness perfection precept, in order to mature all sentient beings. The eighth is the great compassion perfection precept, in order to liberate sentient beings in distress. The ninth is the great joy perfection precept, because one generates joy in the true Dharma. The tenth is the great equanimity perfection precept, because one abandons both love and hatred. Śāriputra! These are the ten kinds of pure precepts that a Bodhisattva-Mahāsattva obtains by practicing the perfection of precepts. One should learn in this way. Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the perfection of precepts, there are also ten kinds of pure precepts, you should know them now. What are the ten? The first is the perfection of giving (dāna-pāramitā) precept, in order to well mature all sentient beings. The second is the perfection of patience (kṣānti-pāramitā) precept, in order to well protect the minds of all sentient beings. The third is the perfection of diligence (vīrya-pāramitā) precept, because one does not regress in righteous practice. The fourth is the perfection of meditative concentration (dhyāna-pāramitā) precept, because the resources for meditative concentration are well fulfilled. The fifth is the perfection of wisdom (prajñā-pāramitā) precept, because there is no satiety in hearing the root. The sixth is the precept of delighting in seeking the Dharma, because one always delights in requesting the Bodhisattva's treasury. The seventh is the precept of not cherishing the body, because one constantly observes with the concept of impermanence. The eighth is the

寶重命尸羅，以如幻心常現觀故。九者諸意滿足尸羅，從初發心善清凈故。十者佛戒和合尸羅，迴向如來一切戒故。舍利子！是為菩薩摩訶薩行屍羅波羅蜜多故獲得清凈尸羅。當如是學。

「複次舍利子！是諸菩薩摩訶薩行屍羅波羅蜜多時，具足如是清凈戒故，無有人天諸妙快樂是諸菩薩而不受者，無有世間工巧業處是諸菩薩所不知者，無有世間諸眾生等所受用具是諸菩薩不獲感者，無有凡夫不互為怨而是菩薩于彼眾生曾無瞋恚，無有世間虛誑妄語菩薩于彼不生信受，無有世間諸眾生等菩薩于彼不起母想，無有世間諸眾生等菩薩于彼不生父想，無有世間諸眾生等菩薩于彼不生保任親附之想，無有一切有為之法菩薩于彼不起無常生滅之想。舍利子！菩薩摩訶薩了知諸行皆無常已，不顧身命修清凈戒，行諸菩薩所行正行，皆為成滿尸羅波羅蜜多故。」

爾時世尊欲重宣此義而說頌曰：

「妙色妙音聲，　　能濟樂法者，　菩薩未為難，　　住凈尸羅故。　面目皆圓凈，　　不生盲跛傴，　諸身份端正，　　皆由凈戒生。　具大力大勢，　　赫奕大威光，　復由精進慧，　　令惡魔驚怖。　諸王咸供養，　　天龍所尊敬，　善斷諸疑網，　　深心行大慈。　安住于戒聚，　　法行大名稱，

【現代漢語翻譯】現代漢語譯本第九，珍重生命之戒（寶重命尸羅），因為以如幻的心常作觀想的緣故。第十，諸意滿足之戒（諸意滿足尸羅），從最初發心就善於清凈的緣故。第十一，佛戒和合之戒（佛戒和合尸羅），迴向如來一切戒的緣故。舍利子！這就是菩薩摩訶薩修行持戒波羅蜜多（尸羅波羅蜜多）所獲得的清凈戒。應當這樣學習。再者，舍利子！這些菩薩摩訶薩在修行持戒波羅蜜多時，因為具足如此清凈的戒律，所以沒有人天諸種美妙快樂是這些菩薩不享受的，沒有世間任何工巧技藝是這些菩薩不知道的，沒有世間任何眾生所受用的器具是這些菩薩不感應獲得的，沒有凡夫不互相怨恨而菩薩對那些眾生沒有瞋恚的，沒有世間虛妄的謊言是菩薩不生信受的，沒有世間任何眾生是菩薩不對他們生起母親般想法的，沒有世間任何眾生是菩薩不對他們生起父親般想法的，沒有世間任何眾生是菩薩不對他們生起保護親近想法的，沒有一切有為之法是菩薩不對它們生起無常生滅想法的。舍利子！菩薩摩訶薩了知諸行都是無常之後，不顧惜身命而修持清凈戒律，修行諸菩薩所修行的正行，都是爲了成就圓滿持戒波羅蜜多。當時，世尊想要再次宣說這個道理，就說了偈頌：『美妙的容色和美妙的聲音，能夠救濟喜愛佛法的人，菩薩不會覺得困難，因為安住在清凈的戒律中。面容和眼睛都圓滿清凈，不會出生盲人、跛子或駝背，身體各部分都端正，都是由於清凈的戒律所生。具有強大的力量和威勢，赫赫發光，威嚴無比，又因為精進和智慧，令惡魔感到驚恐。諸王都來供養，天龍都來尊敬，善於斷除各種疑惑，以深切的心行持大慈。安住在戒律的聚集之中，以佛法修行而有大名聲，'

【English Translation】 English version Ninth, the precept of treasuring life (寶重命尸羅), because of constantly contemplating with an illusion-like mind. Tenth, the precept of fulfilling all intentions (諸意滿足尸羅), because of being well-purified from the initial aspiration. Eleventh, the precept of the Buddha's precepts being in harmony (佛戒和合尸羅), because of dedicating all precepts to the Tathagata. Shariputra! This is the pure precept obtained by Bodhisattva Mahasattvas practicing the Paramita of precepts (尸羅波羅蜜多). One should learn in this way. Furthermore, Shariputra! When these Bodhisattva Mahasattvas practice the Paramita of precepts, because they are endowed with such pure precepts, there are no exquisite pleasures of gods and humans that these Bodhisattvas do not enjoy, there are no worldly crafts and skills that these Bodhisattvas do not know, there are no worldly utensils that beings use that these Bodhisattvas do not obtain, there are no ordinary people who do not resent each other, yet these Bodhisattvas have no anger towards those beings, there are no worldly false lies that Bodhisattvas do not believe, there are no worldly beings that Bodhisattvas do not regard as mothers, there are no worldly beings that Bodhisattvas do not regard as fathers, there are no worldly beings that Bodhisattvas do not have the thought of protecting and being close to, and there are no conditioned dharmas that Bodhisattvas do not perceive as impermanent and subject to arising and ceasing. Shariputra! Bodhisattva Mahasattvas, having understood that all actions are impermanent, do not care for their own lives and cultivate pure precepts, practicing the right practices of all Bodhisattvas, all for the sake of accomplishing the perfection of precepts. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Beautiful forms and beautiful sounds, can save those who love the Dharma, it is not difficult for Bodhisattvas, because they abide in pure precepts. Faces and eyes are all round and pure, they are not born blind, lame, or hunchbacked, all parts of the body are upright, all are born from pure precepts. Possessing great strength and power, shining with great brilliance, and because of diligence and wisdom, they cause evil demons to be terrified. Kings all come to make offerings, gods and dragons all come to respect, they are good at cutting through all doubts, and with deep hearts they practice great compassion. Abiding in the gathering of precepts, with great fame through the practice of Dharma,'

苦逼不生畏，　　終不墮惡道。　眾生皆惛睡，　　菩薩能覺之，　常無有暫眠，　　遍四方求法。　安住于戒聚，　　為求菩提道，　舍最上名珍，　　妻子身肉等，　求最勝法教，　　及無上佛法，　於世間所依，　　應修諸供養。　若訶責罵詈，　　惱害興惡行，　加哀及讚美，　　斯由住忍故。　如所說修行，　　言常不虛誑，　安坐道場已，　　震動于大地。　于佛法無疑，　　舍離邪天眾，　恒事天所尊，　　謂佛薄伽梵。　世間諸眾生，　　刀杖等相加，　能令彼和合，　　是為聰敏相。　眾生受重苦，　　多百拘胝劫，　雖不來見求，　　若睹常無舍。　善友交談論，　　義利由斯獲，　而眾生不求，　　反更相加害。　我以贍部洲，　　及諸佛國土，　滿中珍寶聚，　　用資求善友。　假使以利刀，　　割斷我支節，　于彼眾生類，　　常行平等心。　舍愚夫作業，　　為佛法因緣，　常守凈尸羅，　　安住微妙法。　修習法隨法，　　行菩提妙行，　為求佛菩提，　　三明慧甘露。　安住于戒聚，　　修學諸佛法，　是為聰慧者，　　天世應修供。　一切法無疑，　　善達諸工巧，　深曉眾生意，　　弘揚美妙法。　戒聚已

【現代漢語翻譯】現代漢語譯本不畏懼苦難的逼迫，最終不會墮入惡道。眾生都處於昏沉的睡眠中，菩薩能夠覺醒他們，常常沒有片刻的睡眠，遍及四方尋求佛法。安住于戒律的集合中，爲了尋求菩提之道，捨棄最珍貴的名譽和寶物，妻子、身體、血肉等等，尋求最殊勝的佛法教誨，以及無上的佛法，對於世間所依賴的，應當修習各種供養。如果有人呵斥、謾罵，惱害、興起惡行，給予慈悲和讚美，這是因為安住于忍辱的緣故。如所說的那樣修行，言語常常不虛妄，安坐在菩提道場之後，震動了大地。對於佛法沒有疑惑，舍離邪惡的天眾，恒常侍奉天人所尊敬的，即佛薄伽梵（Bhagavan，世尊）。世間的眾生，用刀杖等互相加害，能夠使他們和合，這是聰敏的象徵。眾生承受著深重的苦難，經歷數百萬拘胝（koti，千萬）劫，即使他們不來尋求幫助，如果看到他們，菩薩也常不捨棄。與善友交談論道，義理和利益由此獲得，而眾生卻不尋求，反而互相加害。我願意用贍部洲（Jambudvipa，我們所居住的大陸）以及諸佛的國土，充滿珍寶的聚集，用來資助尋求善友。假使有人用鋒利的刀，割斷我的肢體，對於那些眾生，我仍然常行平等心。捨棄愚夫的作為，爲了佛法的因緣，常常守護清凈的戒律，安住于微妙的佛法。修習法隨法行，行菩提的微妙之行，爲了尋求佛的菩提，三明（Trividya，宿命明、天眼明、漏盡明）和智慧的甘露。安住于戒律的集合中，修學諸佛的佛法，這是聰慧的人，天界和世間都應當供養。對於一切法沒有疑惑，善於通達各種技藝，深刻了解眾生的心意，弘揚美妙的佛法。戒律的集合已經...

【English Translation】 English version Not fearing the oppression of suffering, one will ultimately not fall into evil paths. Sentient beings are all in a state of drowsy sleep, but Bodhisattvas are able to awaken them, Constantly without a moment's sleep, they seek the Dharma in all directions. Abiding in the collection of precepts, in order to seek the path of Bodhi, They give up the most precious fame and treasures, wives, bodies, flesh and blood, etc., Seeking the most excellent teachings of the Dharma, and the unsurpassed Buddha Dharma, For what the world relies on, one should practice various offerings. If someone scolds, curses, harms, or initiates evil actions, One should give compassion and praise, this is because of abiding in patience. Practicing as it is said, one's words are always not false, Having sat in the Bodhi-mandala, the earth is shaken. Without doubt about the Buddha Dharma, abandoning the evil heavenly beings, Constantly serving those respected by gods, namely the Buddha Bhagavan (the Blessed One). The sentient beings of the world, harming each other with swords and sticks, Being able to reconcile them, this is a sign of intelligence. Sentient beings endure deep suffering, for hundreds of millions of kotis (ten millions) of kalpas, Even if they do not come seeking help, if Bodhisattvas see them, they never abandon them. Discussing the Dharma with good friends, the meaning and benefits are obtained from this, Yet sentient beings do not seek it, but instead harm each other. I am willing to use Jambudvipa (the continent we live on) and the Buddha lands, Filled with gatherings of treasures, to support the seeking of good friends. Even if someone uses a sharp knife to cut off my limbs, Towards those sentient beings, I still constantly practice equanimity. Abandoning the actions of fools, for the sake of the Buddha Dharma, Constantly guarding pure precepts, abiding in the subtle Dharma. Practicing Dharma in accordance with Dharma, practicing the subtle practice of Bodhi, In order to seek the Bodhi of the Buddha, the three knowledges (Trividya: knowledge of past lives, divine eye, and extinction of outflows) and the nectar of wisdom. Abiding in the collection of precepts, studying the Buddha Dharma of all Buddhas, This is a wise person, who should be offered to by the heavens and the world. Without doubt about all Dharmas, skilled in all kinds of crafts, Deeply understanding the minds of sentient beings, propagating the wonderful Dharma. The collection of precepts has...

清凈，　　安坐菩提樹，　降伏惡魔軍，　　悟無上正覺。　揚暉滿世界，　　猶如日月光，　菩薩有情尊，　　能開聖慧眼。　授手引群生，　　問道皆開示，　常歡笑先言，　　曾無懷嫉恚。　舍無量自身，　　及施多財寶，　未嘗有遠離，　　最上佛菩提。　信戒已圓具，　　善住諦實言，　曾無有幻偽，　　安住尸羅聚。　諸來菩薩所，　　或設虛妄言，　有聞皆信受，　　而恒依諦語。　若有許菩薩，　　假言衣食施，　終無有惠及，　　菩薩無恚心。

大寶積經卷第四十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十四

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之十尸波羅蜜品第七之三

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，具足如是清凈尸羅，于諸行中常恒發起不可樂想，于諸眾生起父母想，于彼有情起難保想，于妙五欲起非妙想，于受了別起無識想。舍利子！是菩薩摩訶薩作是觀已，不起平等不平等心。何以故？是菩薩摩訶薩作如是觀，若當發起心平等者，應超出心入于寂滅。若當發起心不平等，應令染心轉不平等。如是眼色為緣生於眼識，染心起滅由隨眠故，彼心體生，于所緣境妄心計凈。若能了知

【現代漢語翻譯】現代漢語譯本清凈，安坐在菩提樹下，降伏了惡魔的軍隊，領悟了無上的正覺。光輝照耀整個世界，如同太陽和月亮的光芒，菩薩是充滿慈悲的尊者，能夠開啟神聖的智慧之眼。伸出手引導眾生，解答他們提出的問題，總是面帶笑容先說話，從未懷有嫉妒和怨恨。捨棄了無數的自身，並佈施了大量的財寶，從未遠離過，最上的佛菩提（Buddha's enlightenment）。信心和戒律已經圓滿具備，善於安住于真實的話語，從未有過虛幻和偽裝，安住在戒律的集合中。對於來到菩薩這裡的人，即使說了虛妄的話，聽到的人都相信接受，而菩薩恒常依據真實的話語。如果有菩薩承諾，用虛假的言辭說要佈施衣食，最終卻沒有給予，菩薩也不會有嗔恨的心。

《大寶積經》卷第四十三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第四十四

大唐三藏法師玄奘奉詔翻譯菩薩藏會第十二之十尸波羅蜜品第七之三

『再者，舍利子（Sariputra）！菩薩摩訶薩（Bodhisattva Mahasattva）在修行尸羅波羅蜜多（Śīla pāramitā，持戒波羅蜜）時，具足如此清凈的戒律，對於一切行為常常發起不可喜愛的想法，對於一切眾生生起如同父母的想法，對於那些有情眾生生起難以保護的想法，對於美妙的五欲生起並非美妙的想法，對於感受的分別生起沒有意識的想法。舍利子！這位菩薩摩訶薩這樣觀察之後，不會生起平等或不平等的心。為什麼呢？這位菩薩摩訶薩這樣觀察，如果發起平等的心，就應該超出心而進入寂滅。如果發起不平等的心，就應該讓染污的心轉為不平等。就像眼睛和顏色為緣而生起眼識，染污的心生起和滅去是由於隨眠（anusaya，潛在的煩惱）的緣故，那個心體產生，對於所緣的境界妄心計度為清凈。如果能夠了知』

【English Translation】 English version Pure, sitting peacefully under the Bodhi tree, Subduing the army of demons, realizing the unsurpassed perfect enlightenment. Radiating light throughout the world, like the sun and moon's brilliance, The Bodhisattva is a compassionate venerable one, capable of opening the sacred eye of wisdom. Extending a hand to guide sentient beings, answering all their questions, Always speaking with a smile, never harboring jealousy or resentment. Sacrificing countless lives, and giving away vast treasures, Never straying from, the supreme Buddha's enlightenment (Bodhi). Faith and precepts are fully complete, dwelling well in truthful words, Never having illusion or pretense, abiding in the collection of precepts. For those who come to the Bodhisattva, even if they speak falsely, Those who hear believe and accept, while the Bodhisattva always relies on truthful words. If a Bodhisattva promises, with false words, to give clothing and food, But ultimately does not give, the Bodhisattva will not have a mind of anger.

The Great Treasure Collection Sutra, Volume 43 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 44

Translated by the Great Tang Tripitaka Master Xuanzang under imperial decree, Chapter 12, Section 10, Śīla pāramitā, Part 3 of the Bodhisattva Treasury Assembly

'Furthermore, Sariputra! When a Bodhisattva Mahasattva practices Śīla pāramitā (perfection of morality), he is fully endowed with such pure precepts. In all actions, he constantly generates the thought of undesirability. Towards all sentient beings, he generates the thought of parents. Towards those sentient beings, he generates the thought of being difficult to protect. Towards the five sensual desires, he generates the thought of being not wonderful. Towards the discrimination of feelings, he generates the thought of being without consciousness. Sariputra! After this Bodhisattva Mahasattva has made this observation, he does not generate a mind of equality or inequality. Why is that? This Bodhisattva Mahasattva observes in this way: if he generates a mind of equality, he should transcend the mind and enter into quiescence. If he generates a mind of inequality, he should cause the defiled mind to turn into inequality. Just as the eye and color are the conditions for the arising of eye consciousness, the arising and ceasing of the defiled mind is due to the anusaya (latent defilements). That mind-body arises, and the deluded mind considers the object of perception to be pure. If one can understand'

彼不如理而體不凈，如是知已便得解脫，若彼解脫即盡于彼。彼何所盡？所謂貪盡、瞋盡、癡盡。如是盡者，即非貪盡、瞋盡、癡盡。何以故？若剎那貪有滅盡者，即應貪異、盡異。若如是者，貪應是實、盡亦是實。若貪是實，不應滅盡。然舍利子！一切有情皆由不正思惟如理作意故生於貪慾。夫貪慾者分別所起，若無分別計執斯斷，若斷計執即無有實，由無實故中無所貪，由無貪故即是真實。若是真實于中無苦，由無苦故則無燒惱，無燒惱故即是真實。若是真實于中無熱，由無熱故是即清涼、是即涅槃。于涅槃中無有貪愛。何以故？舍利子！夫涅槃者無有思慮，我當除滅如是貪愛，貪愛盡故名得涅槃。若如是者，即能貪異、所貪亦異、涅槃復異。此若異者，則于彼為彼。若於彼為彼，智者應當尋思彼實。如是求已不得堅實，若無堅實即為是虛，若是虛者即為寂靜，若寂靜者即為是空。空無何法？謂我我所。若常若恒若住若變異法，則無有情、則無命者。由如是故，于貪瞋癡則無所起。舍利子！以何等故有我我所？計此為我，此我所有起我我所，顛倒計我故執我所，執我所故便有所作，于所作中起四種行。云何為四？謂身所作、語心所作，由意思惟發粗惡語，從此便生運身加害。舍利子！一切愚癡凡夫由起自他別異想

【現代漢語翻譯】現代漢語譯本：如果他不如理地觀察，認為身體是不清凈的，這樣認識之後就能獲得解脫，如果他解脫了，就意味著他已經滅盡了那些煩惱。他滅盡的是什麼呢？就是貪慾、嗔恨和愚癡。這樣滅盡，並不是說貪慾、嗔恨和愚癡本身被滅盡了。為什麼呢？如果貪慾在某個瞬間被滅盡，那就意味著貪慾和滅盡是不同的兩件事。如果這樣，貪慾就應該是真實的，滅盡也應該是真實的。如果貪慾是真實的，它就不應該被滅盡。然而，舍利子！一切眾生都是由於不正的思維和不如理的作意才產生貪慾的。貪慾是由分別心產生的，如果沒有分別和執著，貪慾就會斷除。如果斷除了分別和執著，貪慾就沒有真實的基礎，因為沒有真實的基礎，所以就沒有什麼可貪的。因為沒有貪慾，那就是真實。如果是真實，其中就沒有痛苦，因為沒有痛苦，就沒有煩惱，沒有煩惱就是真實。如果是真實，其中就沒有熱惱，因為沒有熱惱，那就是清涼，那就是涅槃。在涅槃中沒有貪愛。為什麼呢？舍利子！涅槃是沒有思慮的，不會想『我應當滅除這樣的貪愛』，貪愛滅盡就叫做獲得涅槃。如果這樣，能貪的、所貪的和涅槃就成了不同的三件事。如果它們是不同的，那麼它們就彼此獨立。如果它們彼此獨立，智者就應該去探究它們的真實性。這樣探究之後，就會發現它們沒有堅實的基礎，如果沒有堅實的基礎，那就是虛幻的，如果是虛幻的，那就是寂靜的，如果是寂靜的，那就是空性的。空性中沒有什麼法？就是『我』和『我所』。如果存在常、恒、住、變異的法，那就沒有眾生，也沒有命者。因為這樣，貪嗔癡就不會產生。舍利子！為什麼會有『我』和『我所』呢？因為執著于『這是我』，『這是我所擁有的』，產生了『我』和『我所』。顛倒地執著于『我』，所以執著于『我所』，執著于『我所』，就會有所作為，在所作中產生四種行為。哪四種呢？就是身體所作、語言所作和心意所作。由於心意思慮而發出粗惡的語言，由此就產生了運身加害的行為。舍利子！一切愚癡的凡夫都是由於產生自他差別的想法。現代漢語譯本：而體認到身體的不凈，從而產生貪慾。如果他能如實地認識到這一點，就能獲得解脫。如果他解脫了，就意味著他已經滅盡了那些煩惱。他滅盡的是什麼呢？就是貪慾、嗔恨和愚癡。這樣滅盡，並不是說貪慾、嗔恨和愚癡本身被滅盡了。為什麼呢？如果貪慾在某個瞬間被滅盡，那就意味著貪慾和滅盡是不同的兩件事。如果這樣，貪慾就應該是真實的，滅盡也應該是真實的。如果貪慾是真實的，它就不應該被滅盡。然而，舍利子！一切眾生都是由於不正的思維和不如理的作意才產生貪慾的。貪慾是由分別心產生的，如果沒有分別和執著，貪慾就會斷除。如果斷除了分別和執著，貪慾就沒有真實的基礎，因為沒有真實的基礎，所以就沒有什麼可貪的。因為沒有貪慾，那就是真實。如果是真實，其中就沒有痛苦，因為沒有痛苦，就沒有煩惱，沒有煩惱就是真實。如果是真實，其中就沒有熱惱，因為沒有熱惱，那就是清涼，那就是涅槃。在涅槃中沒有貪愛。為什麼呢？舍利子！涅槃是沒有思慮的，不會想『我應當滅除這樣的貪愛』，貪愛滅盡就叫做獲得涅槃。如果這樣，能貪的、所貪的和涅槃就成了不同的三件事。如果它們是不同的，那麼它們就彼此獨立。如果它們彼此獨立，智者就應該去探究它們的真實性。這樣探究之後，就會發現它們沒有堅實的基礎，如果沒有堅實的基礎，那就是虛幻的，如果是虛幻的，那就是寂靜的，如果是寂靜的，那就是空性的。空性中沒有什麼法？就是『我』和『我所』。如果存在常、恒、住、變異的法，那就沒有眾生，也沒有命者。因為這樣，貪嗔癡就不會產生。舍利子！為什麼會有『我』和『我所』呢？因為執著于『這是我』，『這是我所擁有的』，產生了『我』和『我所』。顛倒地執著于『我』，所以執著于『我所』，執著于『我所』，就會有所作為，在所作中產生四種行為。哪四種呢？就是身體所作、語言所作和心意所作。由於心意思慮而發出粗惡的語言，由此就產生了運身加害的行為。舍利子！一切愚癡的凡夫都是由於產生自他差別的想法。

【English Translation】 English version: If he does not perceive it properly and considers the body impure, having understood this, he attains liberation. If he is liberated, it means he has exhausted those afflictions. What has he exhausted? Namely, greed, hatred, and delusion. Such exhaustion is not the exhaustion of greed, hatred, and delusion themselves. Why is that? If greed were to be exhausted in a moment, it would mean that greed and exhaustion are two different things. If that were the case, greed would be real, and exhaustion would also be real. If greed were real, it should not be exhausted. However, Shariputra! All sentient beings generate greed due to improper thinking and irrational attention. Greed arises from discrimination. If there is no discrimination and attachment, greed will be cut off. If attachment is cut off, there is no real basis for greed. Because there is no real basis, there is nothing to be greedy for. Because there is no greed, that is the truth. If it is the truth, there is no suffering in it. Because there is no suffering, there is no affliction. Without affliction, that is the truth. If it is the truth, there is no heat in it. Because there is no heat, that is coolness, that is Nirvana. In Nirvana, there is no craving. Why is that? Shariputra! Nirvana is without thought; it does not think, 'I should eliminate such craving.' The exhaustion of craving is called attaining Nirvana. If that were the case, the one who craves, what is craved, and Nirvana would become three different things. If they are different, then they are independent of each other. If they are independent of each other, the wise should investigate their reality. Having investigated in this way, they will find that they have no solid foundation. If there is no solid foundation, then it is illusory. If it is illusory, then it is tranquility. If it is tranquility, then it is emptiness. What dharma is not in emptiness? Namely, 'I' and 'mine.' If there were constant, permanent, abiding, and changing dharmas, then there would be no sentient beings, and no life. Because of this, greed, hatred, and delusion do not arise. Shariputra! Why are there 'I' and 'mine'? Because of clinging to 'This is me,' 'This is what I possess,' 'I' and 'mine' arise. Because of the inverted clinging to 'I,' one clings to 'mine.' Because of clinging to 'mine,' one engages in actions, and in those actions, four kinds of conduct arise. What are the four? Namely, actions of the body, actions of speech, and actions of the mind. Due to mental deliberation, one utters harsh words, and from this, the act of harming with the body arises. Shariputra! All ignorant ordinary beings generate the idea of self and other differences. English version: and recognizing the impurity of the body, thus generating greed. If he can truly recognize this, he can attain liberation. If he is liberated, it means he has exhausted those afflictions. What has he exhausted? Namely, greed, hatred, and delusion. Such exhaustion is not the exhaustion of greed, hatred, and delusion themselves. Why is that? If greed were to be exhausted in a moment, it would mean that greed and exhaustion are two different things. If that were the case, greed would be real, and exhaustion would also be real. If greed were real, it should not be exhausted. However, Shariputra! All sentient beings generate greed due to improper thinking and irrational attention. Greed arises from discrimination. If there is no discrimination and attachment, greed will be cut off. If attachment is cut off, there is no real basis for greed. Because there is no real basis, there is nothing to be greedy for. Because there is no greed, that is the truth. If it is the truth, there is no suffering in it. Because there is no suffering, there is no affliction. Without affliction, that is the truth. If it is the truth, there is no heat in it. Because there is no heat, that is coolness, that is Nirvana. In Nirvana, there is no craving. Why is that? Shariputra! Nirvana is without thought; it does not think, 'I should eliminate such craving.' The exhaustion of craving is called attaining Nirvana. If that were the case, the one who craves, what is craved, and Nirvana would become three different things. If they are different, then they are independent of each other. If they are independent of each other, the wise should investigate their reality. Having investigated in this way, they will find that they have no solid foundation. If there is no solid foundation, then it is illusory. If it is illusory, then it is tranquility. If it is tranquility, then it is emptiness. What dharma is not in emptiness? Namely, 'I' and 'mine.' If there were constant, permanent, abiding, and changing dharmas, then there would be no sentient beings, and no life. Because of this, greed, hatred, and delusion do not arise. Shariputra! Why are there 'I' and 'mine'? Because of clinging to 'This is me,' 'This is what I possess,' 'I' and 'mine' arise. Because of the inverted clinging to 'I,' one clings to 'mine.' Because of clinging to 'mine,' one engages in actions, and in those actions, four kinds of conduct arise. What are the four? Namely, actions of the body, actions of speech, and actions of the mind. Due to mental deliberation, one utters harsh words, and from this, the act of harming with the body arises. Shariputra! All ignorant ordinary beings generate the idea of self and other differences.

故，為想所執、為想所縛。菩薩摩訶薩行屍羅波羅蜜多故，于如是事知顛倒已，不與諸行而相習近。何以故？由習近故則生怖畏。菩薩摩訶薩作如是念：『我今為求無怖畏故度諸眾生，不宜於彼而生怖畏，我當與之共為親愛。』

「複次舍利子！云何菩薩摩訶薩依尸羅波羅蜜多故，於一切眾生起父母想？舍利子！菩薩摩訶薩行屍羅波羅蜜多時，作是思惟：『無有眾生於彼過去久遠世來非父非母易可得者。何以故？一切眾生定曾為我若父若母。然由於彼生貪心故舍于母想，生瞋心故舍于父想，流轉生死不能斷絕。』是故舍利子！菩薩摩訶薩由斯事故深思惟已，于諸眾生起眷屬想。舍利子！如彼過去超阿僧企耶廣大無量不可思議劫，爾時有佛名最勝眾，出現於世，如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。彼佛住壽九拘胝歲，與九拘胝那庾多大聲聞眾同共集會。爾時有一菩薩名為得念，生在王宮，形貌端嚴眾所樂見，成就第一圓凈色相。然此菩薩初生之時，父母各以八萬四千童少婇女而以賜之，親友眷屬復以八萬四千諸妙綵女而用上之，父母知友復以綵女八萬四千奉于菩薩，為欲生長常隨翼從。舍利子！時菩薩父為是菩薩起三時殿，熱時雨時及以寒時，令彼菩薩居重殿

【現代漢語翻譯】現代漢語譯本：因此，是因為執著于『想』，被『想』所束縛。菩薩摩訶薩修行尸羅波羅蜜多（持戒波羅蜜）的緣故，對於這樣的事情知道是顛倒的之後，就不與各種行為相互親近。為什麼呢？因為親近的緣故就會產生怖畏。菩薩摩訶薩這樣想：『我現在爲了尋求無怖畏而度脫一切眾生，不應該對他們產生怖畏，我應當和他們共同親愛。』「再者，舍利子！菩薩摩訶薩如何依靠尸羅波羅蜜多，對一切眾生生起父母之想呢？舍利子！菩薩摩訶薩修行尸羅波羅蜜多時，這樣思惟：『沒有哪個眾生在過去久遠世來不是我的父親或母親，這是很容易理解的。為什麼呢？一切眾生必定曾經是我的父親或母親。然而由於對他們生起貪心，就捨棄了母親的想法；生起嗔心，就捨棄了父親的想法，在生死中流轉不能斷絕。』因此，舍利子！菩薩摩訶薩因為這個緣故，深入思惟之後，對一切眾生生起眷屬之想。舍利子！就像過去超越阿僧祇耶（無數）廣大無量不可思議的劫數，那時有一尊佛名為最勝眾（最殊勝的群體），出現在世間，如來（真理的化身）、應（值得供養）、正等覺（完全覺悟）、明行圓滿（智慧和行為都圓滿）、善逝（善於到達彼岸）、世間解（瞭解世間）、無上丈夫（無與倫比的偉丈夫）、調御士（調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊）。那尊佛住世九俱胝（億）歲，與九俱胝那由他（極多的數量）大聲聞眾共同生活。那時有一位菩薩名為得念，出生在王宮，容貌端莊，眾人喜愛，成就第一圓滿清凈的色相。然而這位菩薩初生之時，父母各自用八萬四千童少婇女（年輕美麗的女子）賜給他，親友眷屬又用八萬四千各種美妙的綵女獻給他，父母知友又用綵女八萬四千奉獻給菩薩，爲了讓他成長，常常跟隨侍奉。舍利子！當時菩薩的父親為這位菩薩建造了三時殿，熱時、雨時以及寒時，讓這位菩薩居住在重重宮殿之中。

【English Translation】 English version: Therefore, it is because of attachment to 'thought' that one is bound by 'thought'. Because Bodhisattva Mahasattvas practice Śīla pāramitā (perfection of morality), they know that such things are inverted and do not associate with various actions. Why? Because association leads to fear. Bodhisattva Mahasattvas think thus: 'Now, I seek to liberate all beings from fear, and I should not be afraid of them; I should be loving and kind to them.' Furthermore, Shariputra! How do Bodhisattva Mahasattvas, relying on Śīla pāramitā, develop the thought of parents towards all beings? Shariputra! When Bodhisattva Mahasattvas practice Śīla pāramitā, they contemplate thus: 'There is no being in the distant past who has not been my father or mother; this is easily understood. Why? All beings must have been my father or mother. However, due to greed towards them, I abandoned the thought of mother; due to anger, I abandoned the thought of father, and thus I transmigrate in samsara without end.' Therefore, Shariputra! Because of this, Bodhisattva Mahasattvas, after deep contemplation, develop the thought of family towards all beings. Shariputra! Just like in the past, beyond countless asamkhyeya (incalculable) vast and immeasurable kalpas (eons), there was a Buddha named Most Excellent Assembly, who appeared in the world, a Tathagata (one who has thus gone), Arhat (worthy of offering), Samyaksaṃbuddha (perfectly enlightened), Vidyācaraṇasaṃpanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara Puruṣadamyasārathi (unexcelled tamer of men), Śāstā Devamanuṣyāṇāṃ (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One). That Buddha lived for nine koti (hundred million) years, and lived together with nine koti nayuta (extremely large number) great Shravakas (listeners). At that time, there was a Bodhisattva named Gained Mindfulness, born in a royal palace, with a dignified appearance, loved by all, and possessing the first perfect and pure form. However, when this Bodhisattva was first born, his parents each gave him eighty-four thousand young and beautiful maidens, and his relatives and family also offered him eighty-four thousand various beautiful maidens, and his parents and friends also offered eighty-four thousand maidens to the Bodhisattva, in order to help him grow and always attend to him. Shariputra! At that time, the Bodhisattva's father built three palaces for this Bodhisattva, for hot weather, rainy weather, and cold weather, so that this Bodhisattva could live in multiple palaces.

上隨時而住，又令無量百千伎樂圍繞菩薩而娛樂之。爾時菩薩聞諸樂音，將舉其聲起生滅想而現在前。樂音暫止，便思此聲依何而起？何處而生？依何而息？何處而滅？爾時菩薩作是觀時，不起晝夜差別之想，唯恒發起無常之想、一切世間不可樂想。舍利子！爾時得念菩薩四萬歲中未曾於樂而生耽著，又四萬歲于諸欲中未曾貪染。是時菩薩住深宮中，入四靜慮發五神通，即從內宮以神足力身升虛空，往最勝眾如來、應、正等覺薄伽梵所。既到彼已請問彼佛，得少善法旋還本宮。舍利子！是得念菩薩于彼如來入涅槃日，復往如來所住之處，問諸苾芻：『最勝眾佛今為何在？我今欲見親覲供養。』時諸苾芻告得唸曰：『善男子！汝不知耶？如來今者已般涅槃。』爾時菩薩既知如來般涅槃已，即於是處舉身投地，涕泣悶絕良久乃蘇。便說頌曰：

「『如是照世間，　　到諸法彼岸，　　我住放逸地，　　如何自欺誑？　　百千劫拘胝，　　如來乃一現，　　而我不奉事，　　誰當作依救？　　如我自惟忖，　　我母非親善，　　何不讚如來，　　令我初生見。　　父亦非親善，　　陷我于諸欲，　　既被所拘執，　　乖事世間依。　　不聞佛所說，　　六十妙音聲，　　生為失大利，　　謂不事佛故。

【現代漢語翻譯】現代漢語譯本：菩薩總是隨著時機而安住，又讓無量百千種伎樂圍繞著菩薩，以此來娛樂他。那時，菩薩聽到各種樂聲，當樂聲響起時，他會生起樂聲生滅的想法。樂聲暫時停止時，他便思考這聲音是依什麼而產生的？從哪裡生起？又依什麼而止息？在哪裡滅去？那時，菩薩在這樣觀察時，不會產生白天黑夜的差別之想，只是恒常生起無常的想法，以及一切世間都不可貪戀的想法。舍利子（佛陀弟子，以智慧著稱）！那時，得念菩薩在四萬年中，從未對音樂產生過貪戀，又在四萬年中，對各種慾望也未曾貪染。當時，菩薩住在深宮中，進入四禪定（四種禪定境界），發起五神通（天眼通、天耳通、他心通、宿命通、神足通），隨即從內宮以神足通（神通之一，能隨意飛行）升入虛空，前往最勝眾如來（佛的稱號）、應（應供，值得受人供養）、正等覺（佛的稱號）薄伽梵（佛的稱號）所在之處。到達那裡后，他向佛請教，得到少許善法，然後返回本宮。舍利子！這位得念菩薩在那位如來入涅槃（佛的死亡）之日，再次前往如來居住的地方，詢問眾比丘（佛教出家男眾）：『最勝眾佛現在在哪裡？我想要去拜見並供養他。』當時，眾比丘告訴得念菩薩說：『善男子！你不知道嗎？如來現在已經般涅槃了。』那時，菩薩得知如來已經般涅槃后，立即在那裡全身撲倒在地，痛哭昏厥，過了很久才甦醒過來。然後他說了這首偈頌：『像這樣照耀世間，到達諸法彼岸（證悟真理），我卻安住在放逸之地，這是如何自欺欺人啊？百千劫拘胝（極長的時間單位），如來才出現一次，而我卻沒有去侍奉他，將來誰能作為我的依靠和救護呢？我這樣自己思量，我的母親並非真正親善，為什麼不讚嘆如來，讓我初生時就能見到他？我的父親也並非真正親善，他讓我陷入各種慾望之中，既然被慾望所束縛，就違背了世間的依靠。沒有聽聞佛所說的六十種美妙音聲，活著卻失去了大利益，就是因為沒有侍奉佛的緣故。』

【English Translation】 English version: The Bodhisattva always dwells according to the opportune time, and also has countless hundreds of thousands of musical instruments surrounding him to entertain him. At that time, when the Bodhisattva hears various musical sounds, he will generate the thought of the arising and ceasing of the sounds as they occur. When the music temporarily stops, he contemplates, 'Upon what does this sound arise? From where does it originate? Upon what does it cease? Where does it vanish?' At that time, while the Bodhisattva is observing in this way, he does not generate thoughts of the difference between day and night, but only constantly generates thoughts of impermanence and the undesirability of all worldly things. Shariputra (a disciple of the Buddha, known for his wisdom)! At that time, the Bodhisattva Get Nian (meaning 'Attained Mindfulness') had not indulged in music for forty thousand years, nor had he been tainted by any desires for forty thousand years. At that time, the Bodhisattva lived in a deep palace, entered the four Dhyanas (four meditative states), and developed the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers). Then, from the inner palace, he ascended into the sky using his magical powers, and went to where the Most Excellent One, the Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (title of a Buddha), Bhagavan (title of a Buddha) was. Having arrived there, he asked the Buddha for teachings, received a small amount of good Dharma, and then returned to his palace. Shariputra! On the day that the Tathagata entered Nirvana (the death of a Buddha), this Bodhisattva Get Nian went again to where the Tathagata had resided and asked the Bhikshus (Buddhist monks), 'Where is the Most Excellent One Buddha now? I wish to see him, pay my respects, and make offerings.' At that time, the Bhikshus told Get Nian, 'Good man! Do you not know? The Tathagata has already entered Parinirvana.' At that time, upon learning that the Tathagata had entered Parinirvana, the Bodhisattva immediately threw himself to the ground, weeping and fainting, and it was a long time before he recovered. Then he spoke this verse: 'Like this, illuminating the world, reaching the other shore of all dharmas (enlightenment), I dwell in a place of negligence, how am I deceiving myself? For hundreds of thousands of kalpas (extremely long periods of time), a Tathagata appears only once, and I did not serve him, who will be my refuge and salvation in the future? As I reflect on myself, my mother is not truly kind, why did she not praise the Tathagata, so that I could see him at my birth? My father is also not truly kind, he has trapped me in various desires, and since I am bound by desires, I have gone against the refuge of the world. Having not heard the sixty exquisite sounds spoken by the Buddha, I have lost great benefit in life, because I did not serve the Buddha.'

到諸法彼岸，　　利世大悲者，　　我憍逸所執，　　不事兩足尊。　　千億那庾劫，　　見諸佛甚難，　　我不修供養，　　滅後方來至。　　今我重思忖，　　父母俱非善，　　當我初生時，　　何不為贊佛，　　令見最勝尊，　　常住如來所，　　廣修諸供養，　　及聽聞正法？　　如來所宣暢，　　六十妙音聲，　　而我未曾聞，　　滅後方來至。　　我今失大利，　　涅槃後方來，　　無為演妙法，　　如先佛所說。』

「舍利子！爾時得念菩薩即於是處悲啼而起，往最勝眾如來般涅槃床。既到彼已哀慟悲噎，右繞如來滿百千匝，卻住一面而說頌曰：

「『佛為群生真實尊，　　顯揚無上微妙法，　　我今發起至誠心，　　為獲最勝菩提故。　　我今敬禮如來足，　　世界真言大慧者，　　愿我當獲如斯智，　　等最勝尊之所得。　　我昔羸劣無智慧，　　墮在魔羅品類中，　　安處居家多迫迮，　　不得奉事人中上。　　我已曾修勝妙福，　　由此暫得覲如來，　　然佛不垂開正法，　　故我於今受極苦。　　我今天龍等眾前，　　興發至誠真諦語，　　若我本期如實者，　　當依所言無不遂。　　愿我當於未來世，　　諸佛出現人中尊，

【現代漢語翻譯】現代漢語譯本『到達諸法彼岸（指對一切事物真理的徹底理解），利益世間的大悲者（指佛陀），我因驕傲放縱而固執己見，不侍奉兩足尊（指佛陀）。千億那由他劫（極長的時間單位）中，見到諸佛非常困難，我沒有修習供養，在佛陀滅度后才來到這裡。現在我重新思考，父母都不是善人，當我初生時，為什麼不讚美佛陀，讓我見到最殊勝的尊者（指佛陀），常住在如來之處，廣泛修習各種供養，以及聽聞正法？如來所宣講的，六十種美妙音聲，而我從未聽聞，在佛陀滅度后才來到這裡。我如今失去了大利益，在涅槃（指佛陀的最終解脫）后才來，無為（指不依賴任何外力）地演說微妙的佛法，如同先前的佛陀所說。』『舍利子（佛陀的十大弟子之一）！那時，得念菩薩（指一位菩薩）就在那裡悲傷哭泣而起身，前往最殊勝的眾如來般涅槃（指佛陀的最終解脫）的床榻。到達那裡后，哀慟悲噎，右繞如來滿百千匝，退到一邊而說頌曰：『佛陀是眾生真實的尊者，顯揚無上微妙的佛法，我如今發起至誠的心，爲了獲得最殊勝的菩提（指覺悟）的緣故。我如今敬禮如來的足，世界真言（指真實不虛的教誨）的大智慧者，愿我應當獲得如此的智慧，等同於最殊勝的尊者所獲得的。我過去軟弱無力沒有智慧，墮落在魔羅（指障礙修行的惡魔）的品類中，安住在居家多有逼迫，不能侍奉人中之上（指佛陀）。我曾經修習殊勝美妙的福德，因此暫時得以覲見如來，然而佛陀沒有垂示開示正法，所以我如今遭受極大的痛苦。我今天在天龍等眾（指天神和龍等護法）面前，興發至誠真實的誓言，如果我本來的期望是真實的，應當依照所說沒有不實現的。愿我當在未來世，諸佛出現人中尊（指佛陀），

【English Translation】 English version 'Having reached the other shore of all dharmas (referring to the complete understanding of the truth of all things), the great compassionate one who benefits the world (referring to the Buddha), I, due to my arrogance and indulgence, was stubborn and did not serve the Two-Legged Honored One (referring to the Buddha).' 'For billions of nayutas of kalpas (extremely long units of time), seeing the Buddhas is very difficult. I did not cultivate offerings and only came after the Buddha's passing.' 'Now I reconsider, my parents were not good. When I was first born, why did they not praise the Buddha, so that I could see the most supreme honored one (referring to the Buddha), always dwell in the place of the Tathagata, extensively cultivate various offerings, and listen to the true Dharma?' 'The sixty wonderful sounds that the Tathagata proclaimed, I have never heard, and only came after the Buddha's passing.' 'I have now lost great benefit, coming only after Nirvana (referring to the Buddha's final liberation). The unconditioned (referring to not relying on any external force) subtle Dharma is expounded, just as the previous Buddhas have said.' 'Shariputra (one of the Buddha's ten great disciples)! At that time, the Bodhisattva Gained-Mind (referring to a Bodhisattva) wept sadly and arose from that place, going to the most supreme assembly of the Tathagatas' Nirvana (referring to the Buddha's final liberation) bed. Having arrived there, he grieved and sobbed, circumambulating the Tathagata a hundred thousand times, and then stood to one side and spoke in verse:' 'The Buddha is the true honored one of all beings, revealing the unsurpassed subtle Dharma. I now raise a sincere heart, for the sake of obtaining the most supreme Bodhi (referring to enlightenment).' 'I now pay homage to the feet of the Tathagata, the great wise one of the world's true words (referring to the true and unwavering teachings). May I obtain such wisdom, equal to that obtained by the most supreme honored one.' 'I was weak and without wisdom in the past, falling into the category of Mara (referring to the demons that hinder practice). Dwelling at home, I was often oppressed and could not serve the one above all people (referring to the Buddha).' 'I have cultivated excellent and wonderful merits, and thus was temporarily able to see the Tathagata. However, the Buddha did not bestow the true Dharma, so I now suffer extreme pain.' 'Today, in front of the assembly of gods, dragons, and others (referring to gods and dragons who protect the Dharma), I raise a sincere and true vow. If my original expectation is true, it should be fulfilled according to what I have said.' 'May I, in future lives, when Buddhas appear as the honored ones among people (referring to the Buddha),'

見甚深義廣大用，　　宣說無上真實法。　　爾時諸難我不生，　　既生諸欲不親近，　　女色自在無隨轉，　　摧壞魔羅之囹圄。　　生生常得見諸佛，　　無上正法現前聞，　　由睹諸佛凈信生，　　生凈信已修諸行。　　若我所發至誠言，　　必當諦實非虛者，　　由此如來還起坐，　　如從重睡欻然覺。』　　菩薩適發誠言已，　　如來應時便起坐，　　百千拘胝諸天眾，　　以上妙衣而奉散。　　菩薩是時心喜悅，　　舉身上踴住虛空，　　既在虛空安住已，　　以妙伽他贊最勝。　　慈心利世大明照，　　第一說者大神通，　　覺悟愍念世間依，　　演宣無上正法者。

「舍利子！爾時得念菩薩宣說如是諸讚頌已，欲令大眾倍歡悅故，復于佛前而說頌曰：

「『我于未來當作佛，　　示現授記人中尊，　　汝等大眾應隨學，　　于如來所興供養。　　世間依怙不思議，　　誰有於斯不生信？　　哀愍我等及眾生，　　已入涅槃還重起。』

「舍利子！是得念菩薩于最勝眾如來法中大設供養殖諸善本，即以如是善根力故，於此命終生彼善趣諸天世界，經二十大劫拘胝不墮惡趣，又經二十大劫拘胝不受欲樂。舍利子！是得念菩薩于如是時親覲奉事七千諸佛

【現代漢語翻譯】現代漢語譯本觀察甚深意義和廣大作用，宣說無上真實的佛法。那時，各種煩惱不會在我心中產生，即使產生了各種慾望，我也不會親近它們。對於女色，我能自在而不被其左右，摧毀魔羅（Mara，魔王）的牢籠。生生世世都能見到諸佛，親自聽聞無上的正法。因為見到諸佛而生起清凈的信心，生起清凈的信心后，便修行各種善行。如果我所發的至誠誓言，必定真實不虛的話，那麼，由此願力，如來（Tathagata，佛的稱號）將會重新起身坐起，如同從沉睡中突然醒來一般。菩薩剛發完誠實的誓言，如來應時便起身坐起，成百上千俱胝（koti，數量單位，千萬）的天眾，用上妙的衣物來供奉散佈。菩薩這時心中歡喜，舉身躍起，停留在虛空中。在虛空中安住之後，用美妙的偈頌讚嘆最殊勝的佛陀：以慈悲心利益世間，如大光明照耀，是第一說法者，具有大神通，覺悟並憐憫世間的依靠，宣說無上正法的人。『舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！』那時，得念菩薩宣說了這些讚頌之後，爲了讓大眾更加歡喜，又在佛前說偈頌道：『我于未來將成佛，示現授記，成為人中之尊。你們大眾應當跟隨學習，在如來之處興起供養。世間的依靠是不可思議的，誰會不對此生起信心呢？哀憐我們以及眾生，已經進入涅槃又重新起身。』『舍利子！』這位得念菩薩在最殊勝的如來佛法中，廣設供養，種植各種善根，就以這樣的善根力量，在此生命結束后，生到美好的善趣諸天世界，經過二十大劫俱胝不墮入惡道，又經過二十大劫俱胝不受欲樂。『舍利子！』這位得念菩薩在這樣的時間裡，親自覲見奉事了七千諸佛。

【English Translation】 English version Observing the profound meaning and vast function, proclaiming the unsurpassed true Dharma. At that time, various afflictions will not arise in my mind, and even if various desires arise, I will not approach them. Regarding feminine allure, I can be free and not be swayed by it, destroying the prison of Mara (the demon king). In life after life, I will be able to see all the Buddhas, and personally hear the unsurpassed true Dharma. Because of seeing the Buddhas, pure faith arises, and having generated pure faith, I will cultivate various virtuous practices. If my sincere vow is certainly true and not false, then by this power of vow, the Tathagata (the title of a Buddha) will rise and sit up again, as if suddenly awakened from a deep sleep. As soon as the Bodhisattva finished making the sincere vow, the Tathagata immediately rose and sat up, and hundreds of thousands of kotis (a unit of number, ten million) of heavenly beings offered and scattered exquisite garments. The Bodhisattva was joyful at this time, and leaping up, remained in the void. Having settled in the void, he praised the most supreme Buddha with wonderful verses: With a compassionate heart benefiting the world, like a great light shining, he is the first speaker, possessing great supernatural powers, awakening and having compassion for the reliance of the world, the one who proclaims the unsurpassed true Dharma. 'Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)!』 At that time, after the Bodhisattva Get Nian had proclaimed these praises, in order to make the assembly even more joyful, he again spoke verses before the Buddha: 'I will become a Buddha in the future, manifesting the prediction, becoming the most honored among humans. You all should follow and learn, and offer to the Tathagata. The reliance of the world is inconceivable, who would not generate faith in this? Having compassion for us and all sentient beings, having entered Nirvana, he rises again.』 'Sariputra!' This Bodhisattva Get Nian, in the most supreme Dharma of the Tathagata, widely established offerings, planting various roots of goodness, and by the power of such roots of goodness, after this life ends, he will be born into the good realms of the heavens, and for twenty great kalpas (aeons) of kotis, he will not fall into evil paths, and for another twenty great kalpas of kotis, he will not experience sensual pleasures. 'Sariputra!' This Bodhisattva Get Nian, during such times, personally visited and served seven thousand Buddhas.

，于諸佛所廣設供養，為求阿耨多羅三藐三菩提故常修梵行。于最後劫來世之時，得勝上身自善根力之所發起，成等正覺，號娑羅王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，出現於世。舍利子！是娑羅王佛壽二十拘胝歲，與諸弟子再會說法，第一大會聲聞弟子有二十拘胝，第二大會有四十千，一切皆是大阿羅漢，諸漏已盡無復煩惱，獲大勢力，乃至得到諸心自在第一彼岸。舍利子！彼佛世尊般涅槃后，流佈舍利廣起靈廟，正法住世滿十千歲。」

爾時薄伽梵欲重宣此義而說頌曰：

「舍利子當知，　　是得念菩薩，　二十劫拘胝，　　未曾墮惡道。　又經如是劫，　　不習諸貪慾，　於是中間時，　　七千佛滅度。　愛樂諸佛法，　　常修清凈行，　最後悟菩提，　　號娑羅王佛。　三十拘胝千，　　住無上正覺，　悟上菩提已，　　利益諸眾生。　二十拘胝歲，　　廣宣微妙法，　二十拘胝眾，　　及餘四十千，　一切盡諸漏，　　皆佛之仙眾。　彼佛涅槃后，　　舍利廣流佈，　靈廟具足滿，　　六十千拘胝。　滅后法住世，　　經於十千歲，　聞佛說正教，　　皆生清凈信。　如來所說法，　　智者不生疑，　終不墮

【現代漢語翻譯】現代漢語譯本在諸佛面前廣設供養，爲了求得阿耨多羅三藐三菩提（無上正等正覺）而常修清凈的梵行。在最後劫來世的時候，憑藉自身善根的力量，獲得殊勝的身體，成就正等正覺，號為娑羅王如來（如實而來者）、應（應供）、正等覺（真正平等覺悟者）、明行圓滿（智慧和德行都圓滿）、善逝（善於逝去者）、世間解（瞭解世間一切）、無上丈夫（無與倫比的偉丈夫）、調御士（調伏眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊），出現在世間。舍利子！這位娑羅王佛的壽命有二十拘胝（一拘胝等於一千萬）歲，與他的弟子們再次聚會說法，第一次大會的聲聞弟子有二十拘胝，第二次大會有四十千，他們都已是大阿羅漢（斷盡煩惱的聖者），諸漏已盡，不再有煩惱，獲得強大的力量，乃至達到諸心自在的第一彼岸。舍利子！這位佛世尊般涅槃（完全寂滅）后，舍利廣為流佈，廣建靈廟，正法住世滿十千歲。那時，薄伽梵（世尊）爲了重申此義，而說了偈頌：『舍利子，你應當知道，這位得念菩薩，在二十拘胝劫中，未曾墮入惡道。又經過如此多的劫，不曾習染各種貪慾，在這中間的時間裡，有七千佛滅度。他愛樂諸佛的教法，常修清凈的修行，最後證悟菩提，號為娑羅王佛。在三十拘胝千劫中，安住于無上正覺，證悟無上菩提后，利益一切眾生。在二十拘胝歲中，廣宣微妙的佛法，有二十拘胝的眾生，以及其餘的四十千眾生，一切都斷盡了煩惱，都是佛的仙眾。這位佛涅槃后，舍利廣為流佈，靈廟具足圓滿，有六十千拘胝之多。佛滅度后，正法住世，經過十千歲，聽聞佛所說的正教，都生起清凈的信心。如來所說的法，智者不會產生疑惑，最終不會墮落到惡道。』

【English Translation】 English version Having made extensive offerings to all the Buddhas, he constantly practiced pure conduct in order to seek Anuttara-samyak-sambodhi (supreme perfect enlightenment). In the last kalpa (eon) of his future life, he will obtain a superior body through the power of his own good roots, achieve perfect enlightenment, and be named Sālarāja Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara-purusa-damya-sārathi (Unsurpassed Trainer of Men), Śāstā deva-manusyānām (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavat (World Honored One), appearing in the world. Shariputra! The lifespan of this Sālarāja Buddha will be twenty kotis (a koti is ten million) of years. He will gather with his disciples again to preach the Dharma. In the first assembly, there will be twenty kotis of Shravaka (Hearer) disciples, and in the second assembly, there will be forty thousand. All of them will be great Arhats (those who have extinguished all defilements), having exhausted all outflows, with no more afflictions, having obtained great power, and even having reached the first shore of freedom of mind. Shariputra! After this Buddha, the World Honored One, enters Parinirvana (complete extinction), his relics will be widely distributed, and many stupas (shrines) will be built. The true Dharma will remain in the world for ten thousand years. At that time, the Bhagavat (World Honored One), wishing to reiterate this meaning, spoke in verse: 'Shariputra, you should know that this Bodhisattva of Mindfulness, in twenty kotis of kalpas, has never fallen into evil paths. And through such kalpas, he has not indulged in any desires, In the time between, seven thousand Buddhas have passed into Nirvana. He loves the teachings of all Buddhas, and constantly practices pure conduct, Finally, he will awaken to Bodhi (enlightenment), and be named Sālarāja Buddha. For thirty kotis of thousands of kalpas, he will abide in supreme perfect enlightenment, Having awakened to supreme Bodhi, he will benefit all sentient beings. For twenty kotis of years, he will widely proclaim the subtle Dharma, There will be twenty kotis of beings, and an additional forty thousand, All will have exhausted their outflows, all will be the Buddha's celestial assembly. After that Buddha enters Nirvana, his relics will be widely distributed, The stupas will be complete and full, numbering sixty thousand kotis. After the Buddha's passing, the Dharma will remain in the world for ten thousand years, Hearing the true teachings of the Buddha, all will generate pure faith. The Dharma spoken by the Tathagata (Thus Come One), the wise will not doubt, And will ultimately not fall into evil paths.'

惡道，　　速證於寂滅。

「複次舍利子！如是菩薩摩訶薩行屍羅波羅蜜多故清凈戒眾，于諸眾生起父母想。何以故？我于往昔生貪心故舍于母想，生瞋心故舍于父想。我今行屍羅波羅蜜多安住凈戒，于彼諸欲恒興起厭違背之心。是菩薩摩訶薩為除貪故，以正作意于諸欲中起于真實違厭之想。舍利子！是菩薩摩訶薩由起如是正思惟故，能自了知諸欲之相，又能了知諸欲違厭。舍利子！云何名爲了知諸欲，及能了知諸欲違厭？舍利子！所言諸欲名為貪愛，謂貪眼識所識諸色是名為欲，貪愛耳識所識諸聲是名為欲。如是貪愛鼻識所識諸香、舌識所識諸味、身識所識諸觸，是名為欲。舍利子！若有貪愛則有執著，夫執著者名之為結。結名發起，發起名縛，又亦名為不實戲論。如是舍利子！一切眾生皆為不實戲論諸縛所縛、纏縛、遍縛、增上遍縛，不得解脫。舍利子！一切眾生為誰縛故名之為縛？所謂色縛所縛故名之為縛，乃至聲香味觸縛所縛故名之為縛。又何等故名為色縛？謂于自身所得諸色，妄起我想、命者之想、數取趣想、常想恒想、不變異想、實想全想、一合之想，如是等想名為色縛。舍利子！何等名為色縛所縛？謂于所起我自體相，深親寶重廣興我愛，于諸妻妾一切女色戀著不已，如是名為色縛所縛。舍利子

【現代漢語翻譯】現代漢語譯本：惡道，迅速證得寂滅的境界。

『再者，舍利子！像這樣的菩薩摩訶薩修行尸羅波羅蜜多（持戒波羅蜜）的緣故，清凈戒律，對於一切眾生生起如同父母一般的想法。為什麼呢？因為我過去生起貪心，所以捨棄了對母親的想法；生起嗔心，所以捨棄了對父親的想法。我現在修行尸羅波羅蜜多，安住于清凈的戒律，對於那些慾望，恒常生起厭惡和違背的心。這位菩薩摩訶薩爲了去除貪慾，以正確的意念，對於各種慾望生起真實的違背和厭惡的想法。舍利子！這位菩薩摩訶薩由於生起這樣的正確思惟，能夠自己了知各種慾望的真相，也能夠了知對於慾望的違背和厭惡。舍利子！什麼叫做了知各種慾望，以及能夠了知對於慾望的違背和厭惡呢？舍利子！所說的各種慾望，名為貪愛，就是貪愛眼識所認識的各種顏色，這叫做慾望；貪愛耳識所認識的各種聲音，這叫做慾望。像這樣貪愛鼻識所認識的各種香氣、舌識所認識的各種味道、身體所認識的各種觸感，這叫做慾望。舍利子！如果有貪愛，就會有執著，執著的人就叫做結。結的意思是發起，發起的意思是束縛，也叫做不真實的戲論。像這樣，舍利子！一切眾生都被不真實的戲論的各種束縛所束縛、纏繞、普遍束縛、更加普遍的束縛，不能得到解脫。舍利子！一切眾生被什麼束縛，所以叫做束縛呢？就是被色（形色）的束縛所束縛，所以叫做束縛，乃至被聲、香、味、觸的束縛所束縛，所以叫做束縛。又是什麼叫做色的束縛呢？就是對於自身所得到的各種形色，虛妄地生起我（atman）的想法、命者（jiva）的想法、數取趣（pudgala）的想法、常（nitya）的想法、恒（dhruva）的想法、不變異（avikara）的想法、實（satya）的想法、全（krtsna）的想法、一合（ekatva）的想法，像這樣的想法叫做色的束縛。舍利子！什麼叫做被色的束縛所束縛呢？就是對於所生起的我自身的體相，深深地親近、珍重、廣泛地生起我愛，對於各種妻妾和一切女色戀戀不捨，像這樣叫做被色的束縛所束縛。舍利子！』

【English Translation】 English version: The evil paths, quickly attain the state of Nirvana.

'Furthermore, Shariputra! Because such a Bodhisattva Mahasattva practices the Shila Paramita (Perfection of Morality), he purifies his precepts and develops the thought of parents towards all sentient beings. Why is that? Because in the past, I generated greed, so I abandoned the thought of my mother; I generated anger, so I abandoned the thought of my father. Now, I practice the Shila Paramita and abide in pure precepts, and towards those desires, I constantly generate a sense of aversion and opposition. This Bodhisattva Mahasattva, in order to eliminate greed, with correct intention, generates a true sense of opposition and aversion towards various desires. Shariputra! Because this Bodhisattva Mahasattva generates such correct contemplation, he is able to understand the true nature of various desires, and also understand the opposition and aversion towards desires. Shariputra! What is called understanding various desires, and being able to understand the opposition and aversion towards desires? Shariputra! What is called various desires is named craving, that is, craving for the various colors perceived by the eye consciousness, this is called desire; craving for the various sounds perceived by the ear consciousness, this is called desire. Likewise, craving for the various fragrances perceived by the nose consciousness, the various tastes perceived by the tongue consciousness, the various tactile sensations perceived by the body consciousness, these are called desires. Shariputra! If there is craving, there will be attachment, and the attached person is called a knot. A knot means arising, arising means bondage, and it is also called unreal play. Thus, Shariputra! All sentient beings are bound, entangled, universally bound, and increasingly universally bound by the various bonds of unreal play, and cannot attain liberation. Shariputra! By what are all sentient beings bound, so that it is called bondage? It is because they are bound by the bondage of form (rupa), so it is called bondage, and even by the bondage of sound, smell, taste, and touch, so it is called bondage. And what is called the bondage of form? It is that towards the various forms obtained by oneself, one falsely generates the thought of 'I' (atman), the thought of 'life' (jiva), the thought of 'pudgala' (person), the thought of 'permanence' (nitya), the thought of 'constancy' (dhruva), the thought of 'unchanging' (avikara), the thought of 'reality' (satya), the thought of 'wholeness' (krtsna), the thought of 'oneness' (ekatva), such thoughts are called the bondage of form. Shariputra! What is called being bound by the bondage of form? It is that towards the self-nature of 'I' that arises, one deeply cherishes, values, and extensively generates self-love, and is reluctant to part with various wives and all female forms, this is called being bound by the bondage of form. Shariputra!'

！是諸眾生既得受用諸欲法已，造不善業，不如實知諸欲過失。云何名為諸欲過失？舍利子！一切諸欲無非過失。是故智者于諸過失不應生欲。然趣惡道是欲重過，吾當為汝開示其相。舍利子！云何名為能趣惡道諸欲重過？舍利子！我說一切習近欲時，無有少惡而不造者。彼若報熟，無有少苦而不攝受。是故舍利子！我觀一切千世界中，眾生大怨無過妻妾女色諸欲。何以故？舍利子！夫有智者即是如來，言無智者謂群生也。若諸智者之所訶毀是名真實，若諸無智之所攝受則非真實。舍利子！諸無智者何所攝受？所謂攝受諸有為法，攝受妻妾女色諸欲及男女等。彼無智者又為妻子諸女色等之所攝受。如是展轉更相攝受，則不攝受于彼聖道。舍利子！彼無智者，為于男女妻妾諸女色等所纏縛故，于諸善法多生障礙。何所障礙？所謂障礙出家、障礙尸羅、障礙靜慮、障礙天道、障礙涅槃，又能障礙諸妙善法。又舍利子！彼無智者，若有攝受男女妻妾諸女色等，略說則是攝受怨仇，即為攝受地獄、傍生、焰魔鬼趣等。舍利子！如是攝受，取要言之，即是攝受一切惡不善法，障礙一切諸賢聖法。又若攝受男女妻妾諸女色等，乃至則於一切美食亦能障礙，況余勝事。舍利子！如是障礙略而言之，所謂障礙見佛、障礙聞法、障礙奉僧

【現代漢語翻譯】現代漢語譯本：'這些眾生在享受各種慾望帶來的快樂后，會造作不善的業，不能如實地瞭解各種慾望的過失。什麼是各種慾望的過失呢？舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！一切慾望無一不是過失。因此，有智慧的人不應該對這些過失產生慾望。然而，導致墮入惡道是慾望最嚴重的過失，我將為你們揭示它的真相。舍利子！什麼叫做能導致墮入惡道的慾望的嚴重過失呢？舍利子！我說一切人一旦習慣於親近慾望，沒有哪種惡事不會去做。如果惡報成熟，沒有哪種痛苦不會承受。因此，舍利子！我觀察整個三千大千世界，眾生最大的怨恨莫過於妻子、妾侍、女色等慾望。為什麼呢？舍利子！有智慧的人就是如來（Tathāgata，佛陀的稱號之一），而沒有智慧的人就是眾生。有智慧的人所呵斥的才是真實的，而沒有智慧的人所接受的則不是真實的。舍利子！那些沒有智慧的人接受什麼呢？他們接受各種有為法（saṃskṛta-dharma，因緣和合而生的事物），接受妻子、妾侍、女色等慾望以及男女之間的情愛。這些沒有智慧的人又被妻子、女色等所束縛。這樣輾轉互相束縛，就不能接受聖道。舍利子！那些沒有智慧的人，因為被男女、妻子、女色等所纏縛，對各種善法產生很多障礙。障礙什麼呢？他們障礙出家、障礙戒律（śīla，佛教的倫理規範）、障礙禪定（dhyāna，佛教的修行方法）、障礙天道、障礙涅槃（nirvāṇa，佛教的最高目標），也能障礙各種美好的善法。還有，舍利子！那些沒有智慧的人，如果接受男女、妻子、女色等，簡而言之就是接受怨仇，也就是接受地獄、畜生、餓鬼等惡道。舍利子！這樣接受，總而言之，就是接受一切惡不善法，障礙一切賢聖法。而且，如果接受男女、妻子、女色等，甚至會對一切美食產生障礙，更何況其他殊勝的事。舍利子！這樣的障礙，簡而言之，就是障礙見到佛陀、障礙聽聞佛法、障礙供養僧眾。 English version: 'When these sentient beings have enjoyed the pleasures of various desires, they create unwholesome karma, not truly understanding the faults of these desires. What are the faults of these desires? Śāriputra! All desires are nothing but faults. Therefore, the wise should not generate desire for these faults. However, falling into evil paths is the most serious fault of desire, and I will reveal its truth to you. Śāriputra! What is called the serious fault of desires that leads to evil paths? Śāriputra! I say that when one becomes accustomed to being close to desires, there is no evil that one will not commit. If the retribution matures, there is no suffering that one will not endure. Therefore, Śāriputra! I observe that in the entire three thousand great thousand worlds, the greatest resentment of sentient beings is no greater than the desires for wives, concubines, and female beauty. Why is that? Śāriputra! The wise are the Tathāgata, while the unwise are the common beings. What the wise condemn is the truth, while what the unwise accept is not the truth. Śāriputra! What do the unwise accept? They accept all conditioned phenomena (saṃskṛta-dharma), accept desires for wives, concubines, female beauty, and the love between men and women. These unwise people are also bound by wives and female beauty. Thus, they are bound to each other in a cycle, and they cannot accept the holy path. Śāriputra! Those who are unwise, because they are entangled by men, women, wives, and female beauty, create many obstacles to various good dharmas. What do they obstruct? They obstruct renunciation, obstruct precepts (śīla), obstruct meditation (dhyāna), obstruct the heavenly path, obstruct nirvana, and also obstruct all kinds of wonderful good dharmas. Furthermore, Śāriputra! If those who are unwise accept men, women, wives, and female beauty, in short, they are accepting enemies, which is to say they are accepting hell, animals, and hungry ghosts. Śāriputra! Such acceptance, in short, is accepting all evil and unwholesome dharmas, and obstructing all virtuous and holy dharmas. Moreover, if one accepts men, women, wives, and female beauty, it will even obstruct the enjoyment of all delicious food, let alone other superior things. Śāriputra! Such obstacles, in short, are obstructing seeing the Buddha, obstructing hearing the Dharma, and obstructing offering to the Sangha.

【English Translation】 'These sentient beings, having enjoyed the pleasures of various desires, create unwholesome karma, not truly understanding the faults of these desires. What are the faults of these desires? Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! All desires are nothing but faults. Therefore, the wise should not generate desire for these faults. However, falling into evil paths is the most serious fault of desire, and I will reveal its truth to you. Shariputra! What is called the serious fault of desires that leads to evil paths? Shariputra! I say that when one becomes accustomed to being close to desires, there is no evil that one will not commit. If the retribution matures, there is no suffering that one will not endure. Therefore, Shariputra! I observe that in the entire three thousand great thousand worlds, the greatest resentment of sentient beings is no greater than the desires for wives, concubines, and female beauty. Why is that? Shariputra! The wise are the Tathagata (Tathāgata, one of the titles of the Buddha), while the unwise are the common beings. What the wise condemn is the truth, while what the unwise accept is not the truth. Shariputra! What do the unwise accept? They accept all conditioned phenomena (saṃskṛta-dharma), accept desires for wives, concubines, female beauty, and the love between men and women. These unwise people are also bound by wives and female beauty. Thus, they are bound to each other in a cycle, and they cannot accept the holy path. Shariputra! Those who are unwise, because they are entangled by men, women, wives, and female beauty, create many obstacles to various good dharmas. What do they obstruct? They obstruct renunciation, obstruct precepts (śīla, Buddhist ethical guidelines), obstruct meditation (dhyāna, Buddhist practice of meditation), obstruct the heavenly path, obstruct nirvana (nirvāṇa, the ultimate goal of Buddhism), and also obstruct all kinds of wonderful good dharmas. Furthermore, Shariputra! If those who are unwise accept men, women, wives, and female beauty, in short, they are accepting enemies, which is to say they are accepting hell, animals, and hungry ghosts. Shariputra! Such acceptance, in short, is accepting all evil and unwholesome dharmas, and obstructing all virtuous and holy dharmas. Moreover, if one accepts men, women, wives, and female beauty, it will even obstruct the enjoyment of all delicious food, let alone other superior things. Shariputra! Such obstacles, in short, are obstructing seeing the Buddha, obstructing hearing the Dharma, and obstructing offering to the Sangha.

，障礙見佛所得凈信、障礙聞法所得凈信、障礙奉僧所得凈信。又略而言，障礙獲得具足無難，障礙信財、戒財、聞財、舍財、慧財、慚財、愧財。舍利子！若有攝受男女妻妾諸色慾等，即為攝受不信、惡戒、邪聞、慳吝、惡邪之慧、無慚、無愧，又復攝受病癰毒箭火聚毒蛇。舍利子！若有樂處居家耽嗜不捨，當知即是樂處冢間，是故我說樂處居家如住冢間，及曠野處無所投告，即為喪失諸白凈法。又舍利子！若有眾生味著男女妻妾諸女色慾，當知即是味著礫石之雹，即是味著利刀之刃，即是味著大熱鐵丸，即是味著坐熱鐵床，即是味著熱鐵機隥。舍利子！若有味著花鬘香涂，即是味著熱鐵花鬘，亦是味著屎尿涂身。舍利子！若有攝受居處舍宅，當知攝受大熱鐵甕。若有攝受奴婢作使，當知攝受地獄惡卒。若有攝受象馬駝驢牛羊雞豕，當知攝受地獄之中黑駁諸狗，又是攝受百逾繕那禁衛之卒。取要言之，若有攝受妻妾男女諸女色慾，當知即是攝受一切眾苦憂愁悲惱之聚。舍利子！寧當依附千逾繕量大熱鐵床，是床極熱遍熱猛焰洞然，于彼父母所給妻妾諸女色慾，乃至不以染愛之心遠觀其相，何況親附抱持之者。何以故？舍利子！當知婦人是眾苦本、是障礙本、是殺害本、是繫縛本、是憂愁本、是怨對本、是生盲本，當

知婦人滅聖慧眼。當知婦人如熱鐵花散佈于地，足蹈其上。當知婦人于諸邪性流佈增長。舍利子！何因緣故名為婦人？所言婦者名加重擔。何以故？能使眾生負重擔故，能使眾生弊重擔故，能使眾生受重擔故，能使眾生持于重擔有所行故，能使眾生荷于重擔遍周行故，能令眾生於此重擔心疲苦故，能令眾生為于重擔所煎迫故，能令眾生為于重擔所傷害故。舍利子！復以何緣名之為婦？所言婦者，是諸眾生所輸委處，是貪愛奴所流沒處，是順婦者所輸稅處，是婦媚者所迷惑處，是婦勝者所歸投處，是屈婦者所憑仗處，婦自在者所放逸處，為婦奴者所疲苦處，隨婦轉者所欣仰處。舍利子！以如是等諸因緣故，名是諸處以之為婦。又舍利子！世間眾生由婦因緣不捨重擔。不捨何等之重擔耶？所謂五蘊。何等五蘊？色蘊、受蘊、想蘊、行蘊、識蘊。舍利子！世間婦人能令眾生不捨如是五蘊重擔，故名五蘊以之為婦。舍利子！復何因緣世人名婦為故第二？舍利子！如是女人，是犯尸羅第二伴故，是犯威儀第二伴故，是犯正見第二伴故，是飲食時第二伴故，是往地獄傍生鬼趣第二伴故，能障聖慧礙涅槃樂攝一切苦第二伴故，是以名為故第二也。舍利子！復以何故世人名婦以為母眾？舍利子！一切女人生多過失無邊幻誑故名母眾。若

【現代漢語翻譯】現代漢語譯本：要知道，女人會使聖者的智慧之眼熄滅。應當知道，女人就像散落在地上的熾熱鐵花，人們會踩踏在上面。應當知道，女人會使各種邪惡的習性流佈增長。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！因為什麼因緣被稱為女人？所謂『婦』，意思是增加重擔。為什麼呢？因為她能使眾生揹負重擔，能使眾生被重擔所困擾，能使眾生承受重擔，能使眾生揹負重擔而行，能使眾生肩負重擔而四處奔走，能使眾生因這重擔而心力交瘁，能使眾生被這重擔所煎熬，能使眾生被這重擔所傷害。舍利子！又因為什麼因緣被稱為『婦』？所謂『婦』，是眾生傾注委屈的地方，是貪愛之奴沉溺的地方，是順從女人的人輸送稅賦的地方，是受女人媚惑的人迷惑的地方，是屈服於女人的人歸附的地方，是依靠女人的人所依賴的地方，是女人自在放縱的地方，是作為女人奴隸的人疲憊不堪的地方，是跟隨女人轉動的人所仰慕的地方。舍利子！因為這些因緣，所以這些地方被稱為『婦』。還有，舍利子！世間眾生因為女人的緣故而不捨棄重擔。不捨棄什麼重擔呢？就是五蘊。什麼是五蘊？色蘊（rūpa-skandha，物質的聚集）、受蘊（vedanā-skandha，感受）、想蘊（saṃjñā-skandha，知覺）、行蘊（saṃskāra-skandha，意志）、識蘊（vijñāna-skandha，意識）。舍利子！世間的女人能使眾生不捨棄這五蘊的重擔，所以說五蘊是『婦』。舍利子！又因為什麼因緣世人稱女人為『故第二』？舍利子！這樣的女人，是犯戒（śīla，戒律）的第二伴侶，是犯威儀（īryāpatha，行為舉止）的第二伴侶，是犯正見（samyag-dṛṣṭi，正確的見解）的第二伴侶，是飲食時的第二伴侶，是前往地獄、傍生（tiryagyoni，畜生道）、餓鬼（preta，餓鬼道）的第二伴侶，能障礙聖者的智慧，阻礙涅槃（nirvāṇa，解脫）的快樂，攝取一切痛苦的第二伴侶，因此被稱為『故第二』。舍利子！又因為什麼緣故世人稱女人為『母眾』？舍利子！一切女人產生諸多過失，無邊無際的虛妄，所以被稱為『母眾』。如果 English version: Know that women extinguish the holy eye of wisdom. Know that women are like hot iron flowers scattered on the ground, which are trodden upon. Know that women cause the spread and growth of all evil tendencies. Śāriputra! For what reason are they called women? The term 'woman' means adding burdens. Why is that? Because she can cause beings to bear burdens, can cause beings to be troubled by burdens, can cause beings to endure burdens, can cause beings to walk while carrying burdens, can cause beings to travel everywhere while shouldering burdens, can cause beings to be exhausted by these burdens, can cause beings to be tormented by these burdens, can cause beings to be harmed by these burdens. Śāriputra! And for what reason are they called 'woman'? The term 'woman' is the place where beings pour out their grievances, the place where slaves of craving are submerged, the place where those who obey women pay taxes, the place where those who are charmed by women are deluded, the place where those who submit to women take refuge, the place where those who rely on women depend, the place where women are free and unrestrained, the place where those who are slaves to women are exhausted, the place where those who follow women are admired. Śāriputra! Because of these reasons, these places are called 'woman'. Furthermore, Śāriputra! Beings in the world do not abandon their burdens because of women. What burdens do they not abandon? They are the five aggregates. What are the five aggregates? The aggregate of form (rūpa-skandha), the aggregate of feeling (vedanā-skandha), the aggregate of perception (saṃjñā-skandha), the aggregate of mental formations (saṃskāra-skandha), and the aggregate of consciousness (vijñāna-skandha). Śāriputra! Women in the world can cause beings not to abandon these burdens of the five aggregates, therefore the five aggregates are called 'woman'. Śāriputra! And for what reason do people call women 'the second cause'? Śāriputra! Such women are the second companion in breaking precepts (śīla), the second companion in breaking proper conduct (īryāpatha), the second companion in breaking right view (samyag-dṛṣṭi), the second companion during meals, the second companion in going to hell, the animal realm (tiryagyoni), and the realm of hungry ghosts (preta), the second companion who can obstruct the wisdom of the saints, hinder the joy of nirvāṇa, and gather all suffering, therefore they are called 'the second cause'. Śāriputra! And for what reason do people call women 'the multitude of mothers'? Śāriputra! All women produce many faults and endless illusions, therefore they are called 'the multitude of mothers'. If

【English Translation】 Know that women extinguish the holy eye of wisdom. Know that women are like hot iron flowers scattered on the ground, which are trodden upon. Know that women cause the spread and growth of all evil tendencies. Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! For what reason are they called women? The term 'woman' means adding burdens. Why is that? Because she can cause beings to bear burdens, can cause beings to be troubled by burdens, can cause beings to endure burdens, can cause beings to walk while carrying burdens, can cause beings to travel everywhere while shouldering burdens, can cause beings to be exhausted by these burdens, can cause beings to be tormented by these burdens, can cause beings to be harmed by these burdens. Shariputra! And for what reason are they called 'woman'? The term 'woman' is the place where beings pour out their grievances, the place where slaves of craving are submerged, the place where those who obey women pay taxes, the place where those who are charmed by women are deluded, the place where those who submit to women take refuge, the place where those who rely on women depend, the place where women are free and unrestrained, the place where those who are slaves to women are exhausted, the place where those who follow women are admired. Shariputra! Because of these reasons, these places are called 'woman'. Furthermore, Shariputra! Beings in the world do not abandon their burdens because of women. What burdens do they not abandon? They are the five aggregates. What are the five aggregates? The aggregate of form (rūpa-skandha), the aggregate of feeling (vedanā-skandha), the aggregate of perception (saṃjñā-skandha), the aggregate of mental formations (saṃskāra-skandha), and the aggregate of consciousness (vijñāna-skandha). Shariputra! Women in the world can cause beings not to abandon these burdens of the five aggregates, therefore the five aggregates are called 'woman'. Shariputra! And for what reason do people call women 'the second cause'? Shariputra! Such women are the second companion in breaking precepts (śīla), the second companion in breaking proper conduct (īryāpatha), the second companion in breaking right view (samyag-dṛṣṭi), the second companion during meals, the second companion in going to hell, the animal realm (tiryagyoni), and the realm of hungry ghosts (preta), the second companion who can obstruct the wisdom of the saints, hinder the joy of nirvana (nirvāṇa), and gather all suffering, therefore they are called 'the second cause'. Shariputra! And for what reason do people call women 'the multitude of mothers'? Shariputra! All women produce many faults and endless illusions, therefore they are called 'the multitude of mothers'. If

有隨逐母眾自在，當知即墮魔羅手中自在為惡。如是舍利子！當知世界一切女人生多過失無邊幻誑，心多輕躁、心多掉動，其心流蕩傾覆不住。心似山狖、心似猿猴，善能示現幻誑之術。如是諸相，故名女人以為母眾。又舍利子！言母眾者即母幻村，又亦名為幻之城邑、幻王所都、幻客之亭、幻人之館、幻國幻村、幻處幻方，是幻世間、是幻世界、是無邊幻、是廣大幻、是無量幻、是不可思議幻。舍利子！由如是等諸欲重過能趣惡道，故號女人名母幻村。舍利子！譬如幻師善學幻術，于大眾中示現種種幻誑之事。舍利子！母村亦爾，善學女人幻誑之術，能令丈夫若見若聞若摩若觸皆被繫縛。又諸女人巧知惑媚，由知媚故勢力自在，凡有所作歌舞戲笑、啼泣往來、若住坐臥，於一切時能令丈夫不得自在，隨彼女人繫縛驅使。舍利子！譬如世間成熟稻田被大雹雨傷殘滋甚。如是舍利子！是母幻村，猶如大雹墮丈夫田，摧壞一切白法苗稼消滅都盡。舍利子！諸如是等能趣惡道貪慾重過，一切世間愚癡凡夫，為之幻惑不能覺了，而復攝受所愛妻妾諸女色慾為之迷醉。

「複次舍利子！聰慧菩薩摩訶薩行屍羅波羅蜜多故，於是諸欲深知過已，便依正法起二種想，所謂于諸愚夫起惡人想、于佛菩薩起善人想。菩薩摩訶薩作是

【現代漢語翻譯】現代漢語譯本：如果有人隨著母親的群體而自在，應當知道這實際上是墮入魔羅（Mara，魔王）手中，自在地作惡。舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）啊！應當知道，世間一切女人，生來就有很多過失，無邊無際的虛幻和欺騙，內心輕浮急躁，心神動盪不安，她們的心像流水一樣漂盪，傾覆不定。她們的心像山中的猴子，像猿猴一樣，善於展現虛幻欺騙的伎倆。因為這些種種表現，所以稱女人為『母眾』。還有，舍利子啊！所說的『母眾』，就是『母親的幻村』，又可以稱為『虛幻的城邑』、『幻王所居住的地方』、『幻客的亭子』、『幻人的館舍』、『虛幻的國度』、『虛幻的村莊』、『虛幻的處所』、『虛幻的方位』，是虛幻的世間、虛幻的世界，是無邊的虛幻、廣大的虛幻、無量的虛幻、不可思議的虛幻。舍利子啊！因為這些種種慾望的嚴重過失，能夠使人走向惡道，所以稱女人為『母親的幻村』。舍利子啊！譬如幻術師善於學習幻術，在大眾之中展現各種虛幻欺騙的事情。舍利子啊！『母親的幻村』也是這樣，善於學習女人的虛幻欺騙之術，能夠使丈夫無論是看見、聽見、撫摸還是接觸，都被束縛。而且，女人們巧妙地知道如何迷惑和魅惑，因為知道魅惑的緣故，她們的勢力就變得自在，凡是她們所做的，無論是唱歌跳舞、嬉戲歡笑、哭泣往來、還是站立坐臥，在任何時候都能使丈夫不得自在，隨著她們的束縛和驅使。舍利子啊！譬如世間成熟的稻田被大冰雹雨嚴重摧殘。舍利子啊！『母親的幻村』也是這樣，猶如大冰雹落在丈夫的田地裡，摧毀一切善法的苗稼，使其消滅殆盡。舍利子啊！這些種種能夠使人走向惡道的貪慾的嚴重過失，一切世間愚癡的凡夫，被這些虛幻所迷惑而不能覺悟，反而接受自己所愛的妻妾和女色，為之迷醉。此外，舍利子啊！聰慧的菩薩摩訶薩（Bodhisattva Mahasattva，發大心願的菩薩）因為修行尸羅波羅蜜多（Śīla-pāramitā，持戒波羅蜜）的緣故，對於這些慾望，深深地知道它們的過失之後，便依據正法生起兩種想法，也就是對於那些愚癡的凡夫生起惡人的想法，對於佛和菩薩生起善人的想法。菩薩摩訶薩這樣想：

【English Translation】 English version: If one is free to follow the mother's crowd, know that this is actually falling into the hands of Mara (the demon king), freely doing evil. Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! You should know that all women in the world are born with many faults, boundless illusions and deceptions, their hearts are frivolous and impatient, their minds are restless, their hearts wander like flowing water, unstable and prone to collapse. Their hearts are like mountain monkeys, like apes, skilled at displaying illusory and deceptive tricks. Because of these various manifestations, women are called 'mother crowds'. Furthermore, Sariputra! What is called 'mother crowd' is the 'mother's illusory village', and it can also be called 'illusory cities', 'the place where the illusory king resides', 'the pavilion of illusory guests', 'the halls of illusory people', 'illusory kingdoms', 'illusory villages', 'illusory places', 'illusory directions', it is an illusory world, an illusory universe, it is boundless illusion, vast illusion, immeasurable illusion, and inconceivable illusion. Sariputra! Because of these serious faults of various desires, which can lead people to evil paths, women are called 'mother's illusory village'. Sariputra! For example, an illusionist is skilled in learning illusion techniques, and displays various illusory and deceptive things among the public. Sariputra! The 'mother's illusory village' is also like this, skilled in learning the illusory and deceptive arts of women, able to bind husbands whether they see, hear, touch, or feel. Moreover, women skillfully know how to confuse and charm, and because they know how to charm, their power becomes free, whatever they do, whether singing and dancing, playing and laughing, crying and coming and going, or standing, sitting, and lying down, at any time they can make husbands unable to be free, following their bondage and control. Sariputra! For example, a mature rice field in the world is severely damaged by a large hailstorm. Sariputra! The 'mother's illusory village' is also like this, like a large hailstorm falling on a husband's field, destroying all the seedlings of good dharma, causing them to be completely destroyed. Sariputra! These serious faults of greed and desire that can lead people to evil paths, all the foolish ordinary people in the world, are confused by these illusions and cannot awaken, but instead accept their beloved wives and concubines and female beauty, and are intoxicated by them. Furthermore, Sariputra! The wise Bodhisattva Mahasattva (a Bodhisattva with a great aspiration) because of practicing Śīla-pāramitā (the perfection of moral discipline), after deeply knowing the faults of these desires, then according to the righteous Dharma, arises two kinds of thoughts, that is, towards those foolish ordinary people, they arise the thought of evil people, and towards the Buddhas and Bodhisattvas, they arise the thought of good people. The Bodhisattva Mahasattva thinks like this:

觀已，便自思惟：『我今應往善丈夫趣，不宜往彼惡丈夫趣。我不應往地獄傍生焰魔鬼趣，我不應往毀尸羅趣，我不應往犯戒住處；我今應往最勝無上離前諸法無障礙趣，我今應往諸佛如來大智慧趣。』又作是念：『我當逆流而行非順流者，我當作師子吼非野干鳴，我當示現金翅鳥王之大勢力不應示現微細蜫蟲之所有力，我今應作賢良之人不作險惡憒雜之人，我今應啖賢良勝士清凈之食不應啖彼無良下士不凈之食，我應修行微妙靜慮、最勝靜慮、殊特靜慮、第一三摩地所得彼類靜慮，不應修行非彼類靜慮、非下少靜慮。』舍利子！菩薩摩訶薩又作是念：『我應遊戲諸佛靜慮，不應遊戲聲聞獨覺一切愚夫異生靜慮。我當修行無依靜慮，不應修行依色靜慮。又亦不依受想行識靜慮，不應修行依地界靜慮。又亦不依水界火界風界靜慮，亦不修行依欲界靜慮。又亦不依色界無色界靜慮，亦不修行依此世他世靜慮。又亦不依已見已聞已念已識已得已觸已證如是靜慮。』舍利子！是菩薩摩訶薩復作是念言：『我當修習無依靜慮，由修習故，當不自損又不損他亦不俱損。我當追求圓成佛智，豈復應求世間諸欲？』

「複次舍利子！如是聰慧菩薩摩訶薩行屍羅波羅蜜多時，作如是等諸正觀已，復應當發四種厭離。云何為四？所謂

【現代漢語翻譯】現代漢語譯本觀察之後，他便自己思量：『我現在應當前往善丈夫的境界，不應該前往那些惡丈夫的境界。我不應該前往地獄、傍生（畜生）、焰魔鬼（餓鬼）的境界，我不應該前往毀壞戒律的境界，我不應該前往犯戒的處所；我現在應當前往最殊勝、無上、遠離前面所有法、沒有障礙的境界，我現在應當前往諸佛如來大智慧的境界。』他又這樣想：『我應當逆流而行，而不是順流而下，我應當像獅子一樣吼叫，而不是像野幹一樣鳴叫，我應當展現金翅鳥王的大力量，不應該展現微小昆蟲的力量，我現在應當成為賢良之人，而不是成為險惡混亂之人，我現在應當吃賢良勝士清凈的食物，不應該吃那些無良下士不凈的食物，我應當修行微妙的禪定、最殊勝的禪定、特別的禪定、第一三摩地（正定）所得到的那些禪定，不應該修行不是那些禪定的、不是下劣的禪定。』舍利子！菩薩摩訶薩又這樣想：『我應當遊戲于諸佛的禪定，不應該遊戲于聲聞、獨覺（辟支佛）、一切愚夫異生的禪定。我應當修行無所依的禪定，不應該修行依附於色（物質）的禪定。也不依附於受、想、行、識（精神現象）的禪定，不應該修行依附於地界的禪定。也不依附於水界、火界、風界的禪定，也不修行依附於欲界的禪定。也不依附於無（空無）的禪定，也不修行依附於此世他世的禪定。也不依附於已經見到、已經聽到、已經想到、已經認識、已經得到、已經接觸、已經證悟的這些禪定。』舍利子！這位菩薩摩訶薩又這樣想：『我應當修習無所依的禪定，通過修習，應當不損害自己，也不損害他人，也不同時損害自己和他人。我應當追求圓滿成就的佛陀智慧，怎麼還應該追求世間的各種慾望呢？』「再者，舍利子！像這樣聰慧的菩薩摩訶薩在行持尸羅波羅蜜多（持戒波羅蜜）時，在做了這些正確的觀察之後，還應當生起四種厭離。哪四種呢？所謂：

【English Translation】 English version Having observed, he then reflects: 『I should now go towards the realm of virtuous men, not towards the realm of evil men. I should not go towards the realms of hell, animals, and Yama』s ghosts (hungry ghosts), I should not go towards the realm of those who break their precepts, I should not go towards places where precepts are violated; I should now go towards the most excellent, unsurpassed, free from all previous dharmas, unobstructed realm, I should now go towards the great wisdom realm of all Buddhas and Tathagatas.』 He also thinks: 『I should go against the current, not with the current, I should roar like a lion, not howl like a jackal, I should display the great power of the Garuda King, not the power of tiny insects, I should now become a virtuous person, not a dangerous and chaotic person, I should now eat the pure food of virtuous and superior people, not the impure food of those who are inferior and without virtue, I should practice subtle meditation, the most excellent meditation, the special meditation, the meditation obtained from the first samadhi (concentration), not the meditation that is not of that kind, not the inferior meditation.』 Shariputra! The Bodhisattva Mahasattva also thinks: 『I should play in the meditation of all Buddhas, not in the meditation of Sravakas (hearers), Pratyekabuddhas (solitary realizers), and all foolish ordinary beings. I should practice meditation without reliance, not meditation that relies on form (materiality). Nor should I rely on meditation of feeling, perception, volition, and consciousness (mental phenomena), I should not practice meditation that relies on the earth element. Nor should I rely on meditation of the water, fire, and wind elements, nor should I practice meditation that relies on the desire realm. Nor should I rely on meditation of non (emptiness), nor should I practice meditation that relies on this world or the other world. Nor should I rely on such meditation that has been seen, heard, thought, recognized, obtained, touched, or realized.』 Shariputra! This Bodhisattva Mahasattva again thinks: 『I should practice meditation without reliance, and through practice, I should not harm myself, nor harm others, nor harm both myself and others. I should seek the perfect wisdom of Buddhahood, how could I still seek worldly desires?』「Furthermore, Shariputra! When such a wise Bodhisattva Mahasattva practices the Paramita of Sila (perfection of morality), after making these correct observations, he should also generate four kinds of detachment. What are the four? They are:

能于諸欲而生厭離，于諸有中能生厭離，于不知恩諸眾生所而生厭離，於一切行諸苦惱所而生厭離。舍利子！是名菩薩摩訶薩行屍羅波羅蜜多故發起四種厭離之想。應如是學。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，觀諸有情處於惡道見妙女色起貪心者，應起四種厭離之想。云何為四？所謂退失想、顛墜想、行廁想、膿潰糞穢不凈之想。如是舍利子！處諸惡道有情識者見妙女色，尚應發起如是四想，何況於人。舍利子！安住大乘諸族姓子厭離一切有為行者，見妙女色起于退失、顛墜、行廁、膿潰糞穢如是四想。若起此想猶生貪心，又應更起三種親想，所謂于母等類起于母想、姊妹等類起姊妹想、于女等類而起女想。」

佛告舍利子：「菩薩摩訶薩聞我所說能善解者，應當隨順如是經典尸羅波羅蜜多。何以故？無有眾生是易可得久遠世來非我父母。所以者何？是諸眾生皆曾為我而作父母。若有習近妻妾女人，則為習近過去之母。舍利子！菩薩摩訶薩聞我說已，為清凈故，應當如是勵勤修學。

「複次舍利子！一切世間愚癡凡夫，于彼正法違逆不信。菩薩不爾，隨順正法無有違逆。若有修行如是諸觀，猶為貪心所隨逐者，菩薩復應如理觀察，所生貪心見何而生？若當於眼起貪心者，菩薩重應如

【現代漢語翻譯】現代漢語譯本：能對各種慾望產生厭離，對各種存在（有）產生厭離，對不知感恩的眾生產生厭離，對一切行為所帶來的痛苦煩惱產生厭離。舍利子（佛陀弟子，以智慧著稱）！這被稱為菩薩摩訶薩（偉大的菩薩）修行尸羅波羅蜜多（持戒的完美）而生起的四種厭離之想。應當這樣學習。其次，舍利子！菩薩摩訶薩在修行尸羅波羅蜜多時，觀察到處於惡道的眾生，見到美妙的女子容貌就生起貪心，應當生起四種厭離之想。哪四種呢？就是退失之想、顛墜之想、行廁之想、膿潰糞穢不凈之想。像這樣，舍利子！處於惡道的有情眾生，見到美妙的女子容貌，尚且應當生起這四種想法，何況是人呢。舍利子！安住于大乘的各位族姓子，厭離一切有為的行為，見到美妙的女子容貌，就生起退失、顛墜、行廁、膿潰糞穢這四種想法。如果生起這些想法仍然產生貪心，又應當進一步生起三種親近之想，就是對於母親一類的人產生母親的想法，對於姐妹一類的人產生姐妹的想法，對於女兒一類的人產生女兒的想法。佛陀告訴舍利子：『菩薩摩訶薩聽聞我所說的，能夠善解其義，應當隨順這樣的經典尸羅波羅蜜多。為什麼呢？沒有哪個眾生是容易得到的，在久遠的過去世中不是我的父母。為什麼這樣說呢？這些眾生都曾經做過我的父母。如果有人親近妻妾女人，就是親近過去的母親。舍利子！菩薩摩訶薩聽聞我所說之後，爲了清凈的緣故，應當這樣努力勤奮地修學。』其次，舍利子！一切世間愚癡的凡夫，對於正法違背不信。菩薩不是這樣，隨順正法沒有違背。如果有人修行這些觀想，仍然被貪心所追逐，菩薩又應當如理觀察，所產生的貪心是見到什麼而產生的？如果是在眼睛上產生貪心，菩薩就應當進一步如理觀察。

【English Translation】 English version: One can generate revulsion towards all desires, generate revulsion towards all existences (bhava), generate revulsion towards ungrateful beings, and generate revulsion towards all sufferings and afflictions arising from all actions. Shariputra (a disciple of the Buddha, known for his wisdom)! This is called the four kinds of revulsion that a Bodhisattva Mahasattva (a great Bodhisattva) generates while practicing Shila Paramita (the perfection of morality). One should learn in this way. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Shila Paramita, observing sentient beings in evil realms who develop greed upon seeing beautiful female forms, one should generate four kinds of revulsion. What are the four? They are the thought of falling back, the thought of falling down, the thought of walking in a toilet, and the thought of pus, decay, and filth. Like this, Shariputra! Sentient beings in evil realms, upon seeing beautiful female forms, should generate these four thoughts, let alone humans. Shariputra! Those of noble lineage who abide in the Mahayana, who are disgusted with all conditioned actions, upon seeing beautiful female forms, generate these four thoughts of falling back, falling down, walking in a toilet, and pus, decay, and filth. If, after generating these thoughts, greed still arises, one should further generate three thoughts of kinship, that is, towards those of the mother category, generate the thought of mother; towards those of the sister category, generate the thought of sister; and towards those of the daughter category, generate the thought of daughter. The Buddha told Shariputra: 'Bodhisattva Mahasattvas who hear what I have said and can understand it well should follow such Shila Paramita of the scriptures. Why? There is no sentient being that is easily obtained, who has not been my parents in the distant past. Why is this so? All these sentient beings have been my parents. If one is close to wives and concubines, one is close to one's past mother. Shariputra! Bodhisattva Mahasattvas, having heard what I have said, should diligently practice and learn in this way for the sake of purity.' Furthermore, Shariputra! All foolish ordinary beings in the world go against and disbelieve the true Dharma. Bodhisattvas are not like this; they follow the true Dharma without going against it. If someone practices these contemplations and is still pursued by greed, the Bodhisattva should further observe with reason, what is it that the arising greed is seeing? If greed arises in the eyes, the Bodhisattva should further observe with reason.

理觀之：我為于眼起染愛者，誰能見眼？為眼見眼耶？則彼自體見自體耶？何以故？彼亦是眼、此亦是眼，皆為四大之所造故，又為大種之所生故，非由自體於此自體而起染愛，又非於我自體而起染愛。何以故？彼則是此故。若有于彼起染愛者，應是於此而起染愛，以無差別故。一切世間愚癡凡夫無差別住，我今應求差別之法。何以故？以諸欲覺都無有德故。」

爾時世尊欲重宣此義而說頌曰：

「展轉同一義，　　都無差別性，　由乖理邪執，　　起是貪愛心。　云何四大生，　　還能染大造？　諸法猶如幻，　　無由起貪愛。　我等邪分別，　　妄起貪愛心，　不肖者生貪，　　賢善人無愛。　遍於十方界，　　無實貪可求，　但虛妄分別，　　故起斯貪愛。

「複次舍利子！菩薩摩訶薩行屍羅波羅蜜多時，作是觀已猶被貪心而隨逐者，若有聞佛所說諸法善根力故，復應隨順如是經典，所謂眼如聚沫不可撮摩。何以故？彼聚沫等一切諸法，本無有我亦無有情、無有命者、無數取趣、無摩納婆、無丈夫、無意生、無作者、無受者。于如是等無作無受，一切法中誰能染愛？又於何所而生染愛？舍利子！眼如浮泡性非堅實。何以故？彼浮泡等一切諸法，本無有我亦無有情、無有命者、無數

【現代漢語翻譯】現代漢語譯本以理智觀察：如果我因為眼睛而生起貪愛，那麼是誰能看見眼睛呢？是眼睛自己看見眼睛嗎？如果是這樣，那麼它就是自己看見自己了？為什麼呢？因為它也是眼睛，這個也是眼睛，都是由四大（地、水、火、風）所造，又由大種（四大）所生，不是由它自己對它自己生起貪愛，也不是對我自己生起貪愛。為什麼呢？因為它就是這個。如果有人對它生起貪愛，就應該對這個生起貪愛，因為沒有差別。一切世間愚癡的凡夫都處於沒有差別的狀態，我現在應該尋求有差別的方法。為什麼呢？因為各種慾望的感受都沒有任何功德。那時，世尊想要再次宣說這個道理，就說了偈頌：輾轉都是同一個道理，完全沒有差別性，由於違背真理的邪見執著，才生起這種貪愛之心。怎麼能是四大所生，還能染著四大所造呢？一切諸法都像幻象一樣，沒有理由生起貪愛。我們這些邪分別，虛妄地生起貪愛之心，不賢良的人會生起貪愛，賢善的人則沒有愛。遍佈十方世界，沒有真實的貪愛可以尋求，只是虛妄的分別，所以才生起這種貪愛。「再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）在修行尸羅波羅蜜多（持戒的圓滿）時，做了這樣的觀察后，如果仍然被貪心所追逐，如果有聽聞佛所說諸法善根的力量，就應該再次隨順這樣的經典，所謂眼睛就像聚沫一樣不可觸控。為什麼呢？因為那些聚沫等一切諸法，本來就沒有我，也沒有有情（眾生），沒有命者，沒有數取趣（輪迴的主體），沒有摩納婆（人），沒有丈夫，沒有意生（由意念產生），沒有作者，沒有受者。在像這樣無作無受的一切法中，誰能生起貪愛呢？又在什麼地方生起貪愛呢？舍利子！眼睛就像浮泡一樣，本性不是堅實的。為什麼呢？因為那些浮泡等一切諸法，本來就沒有我，也沒有有情，沒有命者，沒有數

【English Translation】 English version Observing with reason: If I develop attachment and love for the eye, who can see the eye? Does the eye see itself? If so, then it is seeing itself by itself? Why is that? Because that is also an eye, and this is also an eye, both are made of the four great elements (earth, water, fire, and wind), and are born from the great elements, not from itself arising attachment and love for itself, nor from myself arising attachment and love for myself. Why is that? Because it is this. If someone develops attachment and love for it, they should develop attachment and love for this, because there is no difference. All foolish ordinary beings in the world dwell without distinction, and I should now seek a method of distinction. Why is that? Because all feelings of desire have no merit. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: Turning around, it's the same meaning, there is no difference at all, due to perverse views and attachments that go against reason, this kind of greedy love arises. How can what is born of the four great elements, still be attached to what is made of the four great elements? All dharmas are like illusions, there is no reason to develop greedy love. We, with our perverse discriminations, falsely develop greedy love, the unworthy develop greed, while the virtuous have no love. Throughout the ten directions, there is no real greed to be found, it is just false discrimination, therefore this greedy love arises. Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! When a Bodhisattva Mahasattva (a great Bodhisattva) practices the Paramita of Sila (the perfection of morality), after making such observations, if they are still pursued by greed, if they have the power of the good roots of hearing the dharmas spoken by the Buddha, they should again follow such scriptures, that is, the eye is like a mass of foam, impossible to grasp. Why is that? Because those masses of foam and all dharmas, originally have no self, no sentient beings, no life, no seeker of rebirth, no Manava (person), no husband, no mind-born, no maker, no receiver. In all dharmas that are like this, without making or receiving, who can develop attachment and love? And where does attachment and love arise? Shariputra! The eye is like a floating bubble, its nature is not solid. Why is that? Because those floating bubbles and all dharmas, originally have no self, no sentient beings, no life, no number

取趣、無摩納婆、無丈夫、無意生、無作者、無受者。于如是等無作無用，諸法之中誰能染愛？又於何所而生染愛？舍利子！眼如陽焰業惑愛生。何以故？彼陽焰等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如芭蕉體非貞固。何以故？彼芭蕉等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！是眼如夢非如實見。何以故？彼虛夢等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如傳響系屬眾緣。何以故？彼傳響等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如光影依業影現。何以故？彼光影等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如浮雲飄亂散相。何以故？彼云等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如流電念壞相應。何以故？彼電等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！是眼如空離我我所。何以故？彼空等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼為無知如草木土石。何以故？無知等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼無作用，隨風機轉何以故。無作等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子

【現代漢語翻譯】現代漢語譯本沒有趣味、沒有摩納婆（manava，人）、沒有丈夫、沒有意生（意念所生）、沒有作者、沒有受者。在這些無作無用的諸法之中，誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛就像陽焰一樣，是業力迷惑和愛慾產生的。為什麼呢？因為陽焰等一切諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛就像芭蕉一樣，體性並不堅固。為什麼呢？因為芭蕉等一切諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛就像夢一樣，不是真實所見。為什麼呢？因為虛夢等一切諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛就像回聲一樣，是眾多因緣和合而成的。為什麼呢？因為回聲等一切諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛就像光影一樣，是依業力而顯現的。為什麼呢？因為光影等一切諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛就像浮雲一樣，飄忽不定，散亂無常。為什麼呢？因為浮雲等諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛就像閃電一樣，念頭生滅迅速。為什麼呢？因為閃電等諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛就像虛空一樣，遠離我與我所。為什麼呢？因為虛空等諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛就像草木土石一樣，沒有知覺。為什麼呢？因為無知等諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！眼睛沒有作用，只是隨風轉動。為什麼呢？因為無作等諸法，本來就沒有我，也沒有有情，乃至誰能產生染愛？又在什麼地方產生染愛？舍利子！ English version There is no enjoyment, no manava (human being), no husband, no mind-born, no maker, and no receiver. Among these dharmas that are without action or function, who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like a mirage, born from the delusion of karma and desire. Why is that? Because all dharmas, such as mirages, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like a banana tree, its nature is not firm. Why is that? Because all dharmas, such as banana trees, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like a dream, not a real perception. Why is that? Because all dharmas, such as illusory dreams, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like an echo, dependent on numerous conditions. Why is that? Because all dharmas, such as echoes, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like a reflection of light, appearing based on karmic shadows. Why is that? Because all dharmas, such as light reflections, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like floating clouds, drifting and scattering. Why is that? Because dharmas such as clouds fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like lightning, corresponding to rapidly changing thoughts. Why is that? Because dharmas such as lightning fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like space, separate from self and what belongs to self. Why is that? Because dharmas such as space fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like grass, wood, earth, and stone, without awareness. Why is that? Because dharmas such as unawareness fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye has no function, it just turns with the wind. Why is that? Because dharmas such as non-action fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra!

【English Translation】 There is no enjoyment, no manava (human being), no husband, no mind-born, no maker, and no receiver. Among these dharmas that are without action or function, who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like a mirage, born from the delusion of karma and desire. Why is that? Because all dharmas, such as mirages, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like a banana tree, its nature is not firm. Why is that? Because all dharmas, such as banana trees, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like a dream, not a real perception. Why is that? Because all dharmas, such as illusory dreams, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like an echo, dependent on numerous conditions. Why is that? Because all dharmas, such as echoes, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like a reflection of light, appearing based on karmic shadows. Why is that? Because all dharmas, such as light reflections, fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like floating clouds, drifting and scattering. Why is that? Because dharmas such as clouds fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like lightning, corresponding to rapidly changing thoughts. Why is that? Because dharmas such as lightning fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like space, separate from self and what belongs to self. Why is that? Because dharmas such as space fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye is like grass, wood, earth, and stone, without awareness. Why is that? Because dharmas such as unawareness fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra! The eye has no function, it just turns with the wind. Why is that? Because dharmas such as non-action fundamentally have no self and no sentient being, so who can generate attachment and love? And where does this attachment and love arise? Shariputra!

！眼為虛誑不凈朽爛之所積聚。何以故？虛誑等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼為虛偽摧破壞散滅盡之法。何以故？虛偽等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如丘井常為老逼。何以故？丘井等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼不久停終於死際。何以故？彼非久停一切諸法，本無有我亦無有情，無有命者、無數取趣、無摩納婆、無丈夫、無意生、無作者、無受者。于如是等無作無用緣會所生諸法之中，誰能染愛？又於何所而行染愛？如是廣說一切內外諸根塵法亦復如是。舍利子！菩薩摩訶薩如是正觀察時，為諸貪愛所牽引者，無有是處。若有菩薩摩訶薩作是觀者，當知是則于諸法中永離貪愛。舍利子！是名菩薩摩訶薩行屍羅波羅蜜多時畢竟清凈滅諸貪愛。」

爾時佛告舍利子：「如是清凈行屍羅波羅蜜多菩薩摩訶薩，不行一切害眾生業，乃至命難於諸眾生終不加害。不行一切不與取業，乃至命難於他資具終不劫盜。不習一切淫荒邪行，乃至命難於諸女色終不染趣。不說一切欺誑妄語，乃至命難於諸眾生不行虛誑。不說一切粗獷之言，乃至命難於諸眾生終不毀罵。不說一切離間之言，乃至命難於諸眾生不行破語，于自眷屬生知足故。

【現代漢語翻譯】現代漢語譯本：佛陀說：『舍利子，眼睛是虛妄不實、不乾淨、朽爛的積聚。為什麼呢？因為虛妄等法本來就沒有『我』，也沒有『有情』（眾生），乃至誰能產生愛染？又對什麼產生愛染呢？舍利子，眼睛是虛偽、會被摧毀、會破散、會滅盡的法。為什麼呢？因為虛偽等法本來就沒有『我』，也沒有『有情』，乃至誰能產生愛染？又對什麼產生愛染呢？舍利子，眼睛就像丘陵和深井，常常被衰老所逼迫。為什麼呢？因為丘陵和深井等法本來就沒有『我』，也沒有『有情』，乃至誰能產生愛染？又對什麼產生愛染呢？舍利子，眼睛不會長久停留，最終會走向死亡。為什麼呢？因為它不是長久停留的，一切諸法，本來就沒有『我』，也沒有『有情』，沒有命者，沒有數取趣（輪迴的主體），沒有摩納婆（人），沒有丈夫，沒有意生（由意念產生的），沒有作者，沒有受者。在這些無作無用、因緣和合而生的諸法之中，誰能產生愛染？又對什麼產生愛染呢？』像這樣廣泛地說明一切內外諸根和塵法也是如此。舍利子，菩薩摩訶薩像這樣正確觀察時，就不會被貪愛所牽引。如果菩薩摩訶薩這樣觀察，應當知道他就能在諸法中永遠遠離貪愛。舍利子，這就是菩薩摩訶薩在行持尸羅波羅蜜多（持戒到彼岸）時，最終清凈並滅除一切貪愛。』這時，佛陀告訴舍利子：『像這樣清凈地行持尸羅波羅蜜多的菩薩摩訶薩，不會做任何傷害眾生的行為，乃至即使面臨生命危險，也絕不會傷害眾生。不會做任何不予而取的行為，乃至即使面臨生命危險，也絕不會偷盜他人的財物。不會習染任何淫亂邪行的行為，乃至即使面臨生命危險，也絕不會對女色產生染著。不會說任何欺騙的妄語，乃至即使面臨生命危險，也絕不會對眾生說謊。不會說任何粗暴的言語，乃至即使面臨生命危險，也絕不會辱罵眾生。不會說任何離間的言語，乃至即使面臨生命危險，也絕不會破壞眾生的和合，因為他對於自己的眷屬感到知足。』

【English Translation】 English version: The Buddha said, 'Shariputra, the eye is a collection of falsehood, impurity, and decay. Why is that? Because these false phenomena inherently lack a 'self' and a 'sentient being', so who could generate attachment? And to what could they be attached? Shariputra, the eye is a phenomenon of falsehood, destruction, disintegration, and extinction. Why is that? Because these false phenomena inherently lack a 'self' and a 'sentient being', so who could generate attachment? And to what could they be attached? Shariputra, the eye is like a hill and a well, constantly pressed by old age. Why is that? Because these hill and well phenomena inherently lack a 'self' and a 'sentient being', so who could generate attachment? And to what could they be attached? Shariputra, the eye does not remain long and ultimately reaches death. Why is that? Because it does not remain long, and all phenomena inherently lack a 'self', a 'sentient being', a life, a puggala (a person), a manava (human), a husband, a mind-born, an agent, or a receiver. Among these phenomena that are without action, without function, and arise from conditions, who could generate attachment? And to what could they be attached?' In this way, all internal and external sense organs and sense objects are also explained. Shariputra, when a Bodhisattva Mahasattva observes in this way, they will not be led by attachment. If a Bodhisattva Mahasattva observes in this way, know that they will be forever free from attachment to all phenomena. Shariputra, this is called the ultimate purification and extinction of all attachments when a Bodhisattva Mahasattva practices the Paramita of Sila (perfection of morality).' At that time, the Buddha told Shariputra, 'A Bodhisattva Mahasattva who practices the Paramita of Sila in such a pure way will not engage in any actions that harm sentient beings, and even if their life is in danger, they will never harm sentient beings. They will not engage in any actions of taking what is not given, and even if their life is in danger, they will never steal the possessions of others. They will not engage in any immoral or improper sexual conduct, and even if their life is in danger, they will never be attached to women. They will not speak any deceitful or false words, and even if their life is in danger, they will never lie to sentient beings. They will not speak any harsh words, and even if their life is in danger, they will never insult sentient beings. They will not speak any divisive words, and even if their life is in danger, they will never break the harmony of sentient beings, because they are content with their own family.'

不傳一切浮綺談說、言必如量，乃至命難終不綺繪異詞矯飾文句。於他財物不起貪著，乃至命難諸所受用終無愛染。于諸惱辱具忍成就，聞粗惡言善能堪耐，乃至命難不生忿恚。于諸法中不生邪見，乃至命難終不信事諸餘天神，唯于佛所凈心歸趣。舍利子！如是名為菩薩摩訶薩尸羅清凈。」

佛告舍利子：「是菩薩摩訶薩行屍羅波羅蜜多故，具足成就無量無邊諸佛正法。舍利子！菩薩摩訶薩由行屍羅波羅蜜多故，具足成就不缺尸羅，不與無智相親近故。具足成就不穿尸羅，不平等生能遠離故。具足成就不斑尸羅，不近惡人諸煩惱故。具足成就不雜尸羅，唯為白法所增長故。具足成就應供尸羅，如其所欲自在行故。具足成就稱讚尸羅，不為智者所訶毀故。具足成就善守尸羅，圓備正念及正知故。具足成就不呰尸羅，于諸過失所不生故。具足成就善護尸羅，于諸根門善防衛故。具足成就高廣尸羅，為一切佛所憶念故。具足成就少欲尸羅，知凈量故。具足成就知足尸羅，欣樂斷故。具足成就正行屍羅，身心遠離故。具足成就處靜尸羅，厭煩鬧故。具足成就聖種善喜尸羅，不顧他顏無希望故。具足成就杜多功德少事尸羅，自在生長諸善根故。具足成就如說而行屍羅，不誑世間諸天人故。具足成就大慈尸羅，不害一切諸有

【現代漢語翻譯】現代漢語譯本：不傳播任何虛浮不實的言論，說話必定恰如其分，乃至面臨生命危險也絕不用華麗的辭藻或虛假的言語來矯飾文句。對於他人的財物不起貪戀之心，乃至面臨生命危險，對於所受用之物也絕不產生貪愛執著。對於各種惱怒和侮辱都能忍受，聽到粗暴惡劣的言語也能善於忍耐，乃至面臨生命危險也不生起憤怒。對於一切法不產生邪見，乃至面臨生命危險也絕不信仰其他天神，唯獨對佛陀生起清凈的歸依之心。舍利子！這稱為菩薩摩訶薩的戒律清凈。佛陀告訴舍利子：『這位菩薩摩訶薩因為修行尸羅波羅蜜多（戒波羅蜜），具足成就無量無邊的諸佛正法。舍利子！菩薩摩訶薩因為修行尸羅波羅蜜多，具足成就無缺的戒律，因為不與無智慧的人親近。具足成就平等的戒律，因為能遠離不平等的心念。具足成就無瑕疵的戒律，因為不接近惡人以及各種煩惱。具足成就純粹的戒律，因為唯有清凈的善法得以增長。具足成就應供的戒律，因為能如其所愿自在地修行。具足成就受讚歎的戒律，因為不被智者所呵責。具足成就善於守護的戒律，因為圓滿具備正念和正知。具足成就無過失的戒律，因為不產生任何過錯。具足成就善於護持的戒律，因為能善於防衛六根。具足成就高廣的戒律，因為被一切佛陀所憶念。具足成就少欲的戒律，因為知道清凈的限度。具足成就知足的戒律，因為欣樂於斷除慾望。具足成就正行的戒律，因為身心遠離世俗。具足成就處靜的戒律，因為厭惡喧鬧。具足成就聖種善喜的戒律，因為不看重他人的臉色，沒有期望。具足成就頭陀功德少事的戒律，因為能自在地增長各種善根。具足成就如說而行的戒律，因為不欺騙世間的諸天人。具足成就大慈的戒律，因為不傷害一切有情眾生。』

【English Translation】 English version: Not transmitting any frivolous or embellished talks, speaking always with measure, even at the risk of life, never using flowery language or false words to adorn sentences. Not harboring greed for others' possessions, even at the risk of life, never developing attachment or craving for what is received. Enduring all forms of annoyance and insult, being able to bear harsh and evil words, even at the risk of life, not giving rise to anger. Not generating wrong views about any dharma, even at the risk of life, never believing in other gods, but only taking refuge in the Buddha with a pure heart. Shariputra! This is called the purity of the precepts of a Bodhisattva Mahasattva. The Buddha told Shariputra: 'This Bodhisattva Mahasattva, by practicing the Śīla pāramitā (perfection of discipline), fully accomplishes the immeasurable and boundless true dharma of all Buddhas. Shariputra! Because a Bodhisattva Mahasattva practices the Śīla pāramitā, they fully accomplish flawless precepts, because they do not associate with those who lack wisdom. They fully accomplish equal precepts, because they can distance themselves from unequal thoughts. They fully accomplish unblemished precepts, because they do not approach evil people and various afflictions. They fully accomplish pure precepts, because only pure good dharmas are increased. They fully accomplish precepts worthy of offerings, because they can freely practice as they wish. They fully accomplish praiseworthy precepts, because they are not criticized by the wise. They fully accomplish well-guarded precepts, because they are fully equipped with right mindfulness and right knowledge. They fully accomplish faultless precepts, because they do not give rise to any faults. They fully accomplish well-protected precepts, because they are good at guarding the six sense doors. They fully accomplish lofty and vast precepts, because they are remembered by all Buddhas. They fully accomplish precepts of few desires, because they know the limits of purity. They fully accomplish precepts of contentment, because they rejoice in cutting off desires. They fully accomplish precepts of right conduct, because their body and mind are detached from the world. They fully accomplish precepts of dwelling in quietude, because they detest noise. They fully accomplish precepts of noble lineage and joy, because they do not value others' opinions and have no expectations. They fully accomplish precepts of dhūta (ascetic) qualities and few affairs, because they can freely grow various good roots. They fully accomplish precepts of acting as spoken, because they do not deceive the gods and humans of the world. They fully accomplish precepts of great compassion, because they do not harm all sentient beings.'

命故。具足成就大悲尸羅，堪忍一切諸苦惱故。具足成就大喜尸羅，于彼法樂無退減故。具足成就大舍尸羅，一切愛恚畢竟斷故。具足成就常省己過尸羅，恒于內心善察照故。具足成就不譏彼闕尸羅，于眾生心善隨護故。具足成就成熟眾生尸羅，究竟能到施彼岸故。具足成就善守護尸羅，究竟能到戒彼岸故。具足成就無憎害心尸羅，究竟能到忍彼岸故。具足成就不退轉尸羅，究竟能到正勤彼岸故。具足成就定分圓滿尸羅，究竟能到靜慮彼岸故。具足成就正聞無厭尸羅，究竟能到大慧彼岸故。具足成就親近善友尸羅，覺分資糧善修集故。具足成就遠離惡友尸羅，棄捨不平等道故。具足成就不顧戀身尸羅，以無常想恒觀察故。具足成就不顧戀命尸羅，以其所重不常保故。具足成就不起悔尸羅，心善清凈故。具足成就不詐現尸羅，方便善清凈故。具足成就不惱熱尸羅，于增上意善清凈故。具足成就不輕掉尸羅，永離諸貪愛故。具足成就不高慢尸羅，和柔質直故。具足成就不強戾尸羅，性賢善故。具足成就善調伏屍羅，無憤恚故。具足成就寂靜尸羅，性安攝故。具足成就善語尸羅，如其所說無違逆故。具足成就成熟有情尸羅，常不捨離諸攝法故。具足成就守護正法尸羅，于聖法財自不壞故。舍利子！聰慧菩薩摩訶薩如是清凈戒

【現代漢語翻譯】現代漢語譯本：因為（菩薩）具足成就大悲戒（Mahākaruṇā-śīla，以大悲心為基礎的戒律），能忍受一切痛苦煩惱；具足成就大喜戒（Mahāmudita-śīla，以大喜心為基礎的戒律），對於佛法的喜樂不會退減；具足成就大舍戒（Mahopekṣā-śīla，以大舍心為基礎的戒律），一切愛慾和嗔恨都徹底斷除；具足成就經常反省自己過錯的戒律，恒常在內心善於觀察反省；具足成就不會譏諷他人缺點的戒律，對於眾生的心善於隨順守護；具足成就成熟眾生的戒律，最終能夠到達佈施的彼岸；具足成就善於守護戒律的戒律，最終能夠到達持戒的彼岸；具足成就沒有憎恨傷害之心的戒律，最終能夠到達忍辱的彼岸；具足成就不會退轉的戒律，最終能夠到達精進的彼岸；具足成就禪定分圓滿的戒律，最終能夠到達禪定的彼岸；具足成就樂於聽聞佛法而沒有厭倦的戒律，最終能夠到達智慧的彼岸；具足成就親近善知識的戒律，覺悟的資糧能夠善於修集；具足成就遠離惡知識的戒律，捨棄不平等的道路；具足成就不會顧戀身體的戒律，以無常的觀念恒常觀察；具足成就不會顧戀生命的戒律，因為所珍視的生命不會常存；具足成就不會產生後悔的戒律，因為內心善良清凈；具足成就不會虛偽表現的戒律，因為方便善巧清凈；具足成就不會惱怒熱惱的戒律，因為對於增上意樂善於清凈；具足成就不會輕浮掉舉的戒律，永遠遠離各種貪愛；具足成就不會高傲自大的戒律，因為性情溫和正直；具足成就不會強橫暴戾的戒律，因為本性賢良善良；具足成就善於調伏的戒律，因為沒有憤怒嗔恨；具足成就寂靜的戒律，因為本性安穩攝持；具足成就善於言語的戒律，因為所說的話沒有違背；具足成就成熟有情的戒律，因為常常不捨離各種攝受眾生的法門；具足成就守護正法的戒律，因為對於聖法財自己不會毀壞。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！聰慧的菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願的菩薩）是這樣清凈持戒的。現代漢語譯本：因為（菩薩）具足成就大悲戒，能忍受一切痛苦煩惱；具足成就大喜戒，對於佛法的喜樂不會退減；具足成就大舍戒，一切愛慾和嗔恨都徹底斷除；具足成就經常反省自己過錯的戒律，恒常在內心善於觀察反省；具足成就不會譏諷他人缺點的戒律，對於眾生的心善於隨順守護；具足成就成熟眾生的戒律，最終能夠到達佈施的彼岸；具足成就善於守護戒律的戒律，最終能夠到達持戒的彼岸；具足成就沒有憎恨傷害之心的戒律，最終能夠到達忍辱的彼岸；具足成就不會退轉的戒律，最終能夠到達精進的彼岸；具足成就禪定分圓滿的戒律，最終能夠到達禪定的彼岸；具足成就樂於聽聞佛法而沒有厭倦的戒律，最終能夠到達智慧的彼岸；具足成就親近善知識的戒律，覺悟的資糧能夠善於修集；具足成就遠離惡知識的戒律，捨棄不平等的道路；具足成就不會顧戀身體的戒律，以無常的觀念恒常觀察；具足成就不會顧戀生命的戒律，因為所珍視的生命不會常存；具足成就不會產生後悔的戒律，因為內心善良清凈；具足成就不會虛偽表現的戒律，因為方便善巧清凈；具足成就不會惱怒熱惱的戒律，因為對於增上意樂善於清凈；具足成就不會輕浮掉舉的戒律，永遠遠離各種貪愛；具足成就不會高傲自大的戒律，因為性情溫和正直；具足成就不會強橫暴戾的戒律，因為本性賢良善良；具足成就善於調伏的戒律，因為沒有憤怒嗔恨；具足成就寂靜的戒律，因為本性安穩攝持；具足成就善於言語的戒律，因為所說的話沒有違背；具足成就成熟有情的戒律，因為常常不捨離各種攝受眾生的法門；具足成就守護正法的戒律，因為對於聖法財自己不會毀壞。舍利子！聰慧的菩薩摩訶薩是這樣清凈持戒的。

【English Translation】 English version: Because (the Bodhisattva) is fully accomplished in the Śīla (moral discipline) of great compassion (Mahākaruṇā-śīla), he is able to endure all suffering and afflictions; fully accomplished in the Śīla of great joy (Mahāmudita-śīla), his joy in the Dharma will not diminish; fully accomplished in the Śīla of great equanimity (Mahopekṣā-śīla), all attachment and hatred are completely severed; fully accomplished in the Śīla of constantly reflecting on one's own faults, he is always good at observing and reflecting within his heart; fully accomplished in the Śīla of not criticizing the shortcomings of others, he is good at following and protecting the minds of sentient beings; fully accomplished in the Śīla of maturing sentient beings, he is ultimately able to reach the shore of giving; fully accomplished in the Śīla of well guarding the precepts, he is ultimately able to reach the shore of moral discipline; fully accomplished in the Śīla of having no hatred or harmful intent, he is ultimately able to reach the shore of patience; fully accomplished in the Śīla of non-retrogression, he is ultimately able to reach the shore of diligence; fully accomplished in the Śīla of perfect meditative concentration, he is ultimately able to reach the shore of meditation; fully accomplished in the Śīla of listening to the Dharma without weariness, he is ultimately able to reach the shore of wisdom; fully accomplished in the Śīla of associating with good friends, the provisions for enlightenment are well cultivated; fully accomplished in the Śīla of distancing oneself from bad friends, he abandons the path of inequality; fully accomplished in the Śīla of not being attached to the body, he constantly observes with the thought of impermanence; fully accomplished in the Śīla of not being attached to life, because the life that is cherished is not permanent; fully accomplished in the Śīla of not giving rise to regret, because the mind is good and pure; fully accomplished in the Śīla of not being deceitful, because the skillful means are pure; fully accomplished in the Śīla of not being agitated or vexed, because he is good at purifying his higher intention; fully accomplished in the Śīla of not being frivolous or restless, he is forever free from all forms of craving; fully accomplished in the Śīla of not being arrogant or conceited, because his nature is gentle and upright; fully accomplished in the Śīla of not being forceful or violent, because his nature is virtuous and kind; fully accomplished in the Śīla of being well-tamed, because he has no anger or hatred; fully accomplished in the Śīla of tranquility, because his nature is stable and collected; fully accomplished in the Śīla of good speech, because his words are not contradictory to what he says; fully accomplished in the Śīla of maturing sentient beings, because he never abandons the various methods of embracing sentient beings; fully accomplished in the Śīla of protecting the true Dharma, because he himself will not destroy the sacred Dharma wealth. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! A wise Bodhisattva-mahāsattva (a great being who has taken the Bodhisattva vows) is thus pure in his moral discipline. English version: Because (the Bodhisattva) is fully accomplished in the Śīla of great compassion, he is able to endure all suffering and afflictions; fully accomplished in the Śīla of great joy, his joy in the Dharma will not diminish; fully accomplished in the Śīla of great equanimity, all attachment and hatred are completely severed; fully accomplished in the Śīla of constantly reflecting on one's own faults, he is always good at observing and reflecting within his heart; fully accomplished in the Śīla of not criticizing the shortcomings of others, he is good at following and protecting the minds of sentient beings; fully accomplished in the Śīla of maturing sentient beings, he is ultimately able to reach the shore of giving; fully accomplished in the Śīla of well guarding the precepts, he is ultimately able to reach the shore of moral discipline; fully accomplished in the Śīla of having no hatred or harmful intent, he is ultimately able to reach the shore of patience; fully accomplished in the Śīla of non-retrogression, he is ultimately able to reach the shore of diligence; fully accomplished in the Śīla of perfect meditative concentration, he is ultimately able to reach the shore of meditation; fully accomplished in the Śīla of listening to the Dharma without weariness, he is ultimately able to reach the shore of wisdom; fully accomplished in the Śīla of associating with good friends, the provisions for enlightenment are well cultivated; fully accomplished in the Śīla of distancing oneself from bad friends, he abandons the path of inequality; fully accomplished in the Śīla of not being attached to the body, he constantly observes with the thought of impermanence; fully accomplished in the Śīla of not being attached to life, because the life that is cherished is not permanent; fully accomplished in the Śīla of not giving rise to regret, because the mind is good and pure; fully accomplished in the Śīla of not being deceitful, because the skillful means are pure; fully accomplished in the Śīla of not being agitated or vexed, because he is good at purifying his higher intention; fully accomplished in the Śīla of not being frivolous or restless, he is forever free from all forms of craving; fully accomplished in the Śīla of not being arrogant or conceited, because his nature is gentle and upright; fully accomplished in the Śīla of not being forceful or violent, because his nature is virtuous and kind; fully accomplished in the Śīla of being well-tamed, because he has no anger or hatred; fully accomplished in the Śīla of tranquility, because his nature is stable and collected; fully accomplished in the Śīla of good speech, because his words are not contradictory to what he says; fully accomplished in the Śīla of maturing sentient beings, because he never abandons the various methods of embracing sentient beings; fully accomplished in the Śīla of protecting the true Dharma, because he himself will not destroy the sacred Dharma wealth. Śāriputra! A wise Bodhisattva-mahāsattva is thus pure in his moral discipline.

聚，具足成就尸羅波羅蜜多，為阿耨多羅三藐三菩提故，善能修行菩薩妙行。舍利子！是名菩薩摩訶薩尸羅波羅蜜多。若諸菩薩摩訶薩精勤修行是菩薩行，一切眾魔魔民天子於此菩薩不能嬈亂，又不為彼異道他論所能摧屈。」

大寶積經卷第四十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十五

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之十一羼底波羅蜜多品第八

爾時佛告舍利子：「云何名為菩薩摩訶薩羼底波羅蜜多？菩薩摩訶薩為阿耨多羅三藐三菩提故，于如是法精勤修學行菩薩行。舍利子！菩薩摩訶薩由住如是羼底波羅蜜多故，具足忍力立性堅正，于諸寒熱飢渴、蛇蝎蚊虻、風日等觸志能堪忍，又能忍粗惡言說鄙陋詞句，及以依身所起猛迅苦受堅硬辛楚奪命至死，諸如是等所有苦受並能堪忍。舍利子！若諸菩薩摩訶薩能具是者，是則名為羼底波羅蜜多。

「複次舍利子！我昔長夜未成佛時，行菩薩行常修忍辱。」

舍利子白佛言：「世尊！云何世尊為菩薩時，修集忍辱行菩薩行？」

佛告舍利子：「我憶過去行菩薩行，多有眾生數來毀罵、非法訶責，面於我前出諸非法弊惡言說。舍利子！我于爾時行羼底波羅蜜多故，制伏

【現代漢語翻譯】現代漢語譯本聚集，圓滿成就尸羅波羅蜜多（持戒到彼岸），爲了阿耨多羅三藐三菩提（無上正等正覺），善於修行菩薩的微妙行為。舍利子！這稱為菩薩摩訶薩（大菩薩）的尸羅波羅蜜多。如果各位菩薩摩訶薩精勤修行這種菩薩行，一切魔、魔民、天子都不能擾亂這位菩薩，也不會被那些外道邪說所摧毀。

大寶積經卷第四十五

大唐三藏法師玄奘奉詔譯

菩薩藏會第十二之十一羼底波羅蜜多品第八

那時，佛告訴舍利子：『什麼叫做菩薩摩訶薩的羼底波羅蜜多（忍辱到彼岸）？菩薩摩訶薩爲了阿耨多羅三藐三菩提，對於這樣的法精勤修學，行菩薩行。舍利子！菩薩摩訶薩由於安住于這樣的羼底波羅蜜多，具足忍耐的力量，立性堅定正直，對於各種寒冷、炎熱、飢餓、乾渴、蛇蝎蚊蟲、風吹日曬等觸感都能忍受，又能忍受粗暴惡劣的言語、鄙俗低劣的詞句，以及身體所產生的猛烈迅疾的痛苦感受，堅硬辛辣的感受，乃至奪命至死的痛苦，所有這些痛苦都能忍受。舍利子！如果各位菩薩摩訶薩能夠具備這些，這就稱為羼底波羅蜜多。』

『再者，舍利子！我過去長久以來未成佛時，修行菩薩行時常常修習忍辱。』

舍利子對佛說：『世尊！世尊作為菩薩時，是如何修集忍辱，行菩薩行的呢？』

佛告訴舍利子：『我回憶過去修行菩薩行時，有很多眾生多次前來譭謗、非法責罵，當著我的面說出各種非法邪惡的言語。舍利子！我當時因為修行羼底波羅蜜多，所以制伏了

【English Translation】 English version Gathering, fully accomplishing Śīla-pāramitā (perfection of morality), for the sake of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), skillfully practicing the bodhisattva's wondrous conduct. Śāriputra! This is called the Śīla-pāramitā of a Bodhisattva-mahāsattva (great bodhisattva). If all Bodhisattva-mahāsattvas diligently practice this bodhisattva conduct, all demons, demon people, and gods will not be able to disturb this bodhisattva, nor will they be destroyed by those heretical doctrines.

The Great Treasure Collection Sutra, Volume 45

Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree

Chapter Eight of the Kṣānti-pāramitā Section, the Eleventh of the Twelfth Assembly of the Bodhisattva Pitaka

At that time, the Buddha said to Śāriputra: 'What is called the Kṣānti-pāramitā (perfection of patience) of a Bodhisattva-mahāsattva? A Bodhisattva-mahāsattva, for the sake of Anuttarā-samyak-saṃbodhi, diligently studies such a Dharma and practices the bodhisattva conduct. Śāriputra! Because a Bodhisattva-mahāsattva abides in such Kṣānti-pāramitā, he possesses the power of endurance, his nature is firm and upright, and he can endure all kinds of cold, heat, hunger, thirst, snakes, scorpions, mosquitoes, wind, sun, and other sensations. He can also endure harsh and evil words, vulgar and base phrases, and the fierce and rapid painful sensations arising from the body, the hard and spicy sensations, even the pain that takes life to death. All such painful sensations he can endure. Śāriputra! If all Bodhisattva-mahāsattvas can possess these, this is called Kṣānti-pāramitā.'

'Furthermore, Śāriputra! In the past, for a long time before I became a Buddha, when I practiced the bodhisattva conduct, I often cultivated patience.'

Śāriputra said to the Buddha: 'World Honored One! When the World Honored One was a bodhisattva, how did you cultivate patience and practice the bodhisattva conduct?'

The Buddha told Śāriputra: 'I recall that in the past, when I practiced the bodhisattva conduct, many beings came many times to slander and unlawfully scold me, uttering all kinds of unlawful and evil words in front of me. Śāriputra! At that time, because I practiced Kṣānti-pāramitā, I subdued

其心不生忿恚慳吝惱熱，但作是念：『于諸行中無有少法是易可得過於毀罵及訶責者，是故我今應當修舍。又我于彼應起慈悲。何以故？世間眾生多分安住毀罵訶責，由斯業故還復感得如是之相訶毀果報，在在所生常得醜陋可惡之身。我今不樂醜陋之事，豈應樂行毀罵訶責？何以故？如是訶毀諸惡業者，是則名為不相應業、不稱理業、愚夫之業，是下劣業、非善人業、非賢聖業。由此業故，墮于地獄、傍生、焰魔世界。又由此業與諸惡趣而為眷屬，由此業故感得貧窮藥叉之身，又由此業感貧藥叉根本果報，由此業故感得貧窮餓鬼之身，又由此業感貧餓鬼根本果報，由此業故感得貧窮人趣之身，又由此業感貧人趣根本果報，又由如此訶毀業故感得下趣及以下趣根本果報。我今不應求下劣趣。所以者何？若我求作如是事者，與諸眾生有何差別？然彼眾生不順於理，我既順理不應同彼。』舍利子！是諸菩薩摩訶薩行羼底波羅蜜多者，應當隨我修學是法。何以故？舍利子！是諸菩薩為他毀罵訶責之時，便能依是正法作意思惟忍受。是菩薩摩訶薩由得如是忍辱力故，復獲無量諸妙善根。假使以諸珍寶滿佛世界四大洲中持用佈施，比前功德皆不能及。所以者何？是忍辱行，極善丈夫方能修習。何以故？一切眾生多為毀罵訶責之所拘

【現代漢語翻譯】現代漢語譯本：他們的心中不產生憤怒、吝嗇、惱怒和焦躁，只是這樣想：『在所有行為中，沒有哪種行為比毀罵和責備更容易得到。因此，我現在應當修習捨棄。而且，我應該對他們生起慈悲。為什麼呢？世間眾生大多安住于毀罵和責備，因為這種業力，他們還會感得同樣的被責罵的果報，無論投生到哪裡，常常得到醜陋可憎的身體。我現在不喜歡醜陋的事情，怎麼應該喜歡做毀罵和責備的事情呢？為什麼呢？像這樣毀罵的惡業，被稱為不相應的業、不合道理的業、愚夫的業，是下劣的業、不是善人的業、不是賢聖的業。因為這種業，會墮入地獄、傍生、焰魔世界。而且因為這種業，與各種惡趣成為眷屬，因為這種業，感得貧窮藥叉（一種鬼神）的身體，又因為這種業，感得貧窮藥叉的根本果報，因為這種業，感得貧窮餓鬼的身體，又因為這種業，感得貧窮餓鬼的根本果報，因為這種業，感得貧窮人道的身體，又因為這種業，感得貧窮人道的根本果報，又因為像這樣毀罵的業，感得下劣的去處以及下劣去處的根本果報。我現在不應該追求下劣的去處。為什麼呢？如果我追求做這樣的事情，和那些眾生有什麼區別呢？然而那些眾生不順應道理，我既然順應道理就不應該和他們一樣。』舍利子（佛陀的十大弟子之一）！這些菩薩摩訶薩（偉大的菩薩）修行羼底波羅蜜多（忍辱波羅蜜）的人，應當跟隨我修學這個法。為什麼呢？舍利子！這些菩薩在被他人毀罵和責備的時候，就能依靠這個正法進行思考和忍受。這些菩薩摩訶薩因為得到這樣的忍辱力量，又獲得無量各種美好的善根。即使用各種珍寶充滿佛世界四大洲來佈施，也比不上之前的功德。為什麼呢？這種忍辱的行為，只有極善的丈夫才能修習。為什麼呢？一切眾生大多被毀罵和責備所束縛。

【English Translation】 English version: Their minds do not generate anger, stinginess, annoyance, or agitation, but they think thus: 『Among all actions, there is no action that is easier to obtain than reviling and reproaching. Therefore, I should now cultivate relinquishment. Moreover, I should generate compassion towards them. Why is that? Most sentient beings in the world dwell in reviling and reproaching. Because of this karma, they will also experience the retribution of being reproached. Wherever they are born, they often obtain ugly and detestable bodies. I do not like ugly things now, how could I like to engage in reviling and reproaching? Why is that? Such evil karma of reviling is called an inappropriate karma, an unreasonable karma, a karma of fools, an inferior karma, not a karma of good people, not a karma of the wise and noble. Because of this karma, one will fall into hell, the realm of animals, and the realm of Yama. Moreover, because of this karma, one becomes associated with various evil realms. Because of this karma, one experiences the body of a poor Yaksha (a type of spirit), and because of this karma, one experiences the fundamental retribution of a poor Yaksha. Because of this karma, one experiences the body of a poor hungry ghost, and because of this karma, one experiences the fundamental retribution of a poor hungry ghost. Because of this karma, one experiences the body of a poor human being, and because of this karma, one experiences the fundamental retribution of a poor human being. Moreover, because of such karma of reviling, one experiences lower realms and the fundamental retribution of lower realms. I should not seek lower realms now. Why is that? If I seek to do such things, what difference is there between me and those sentient beings? However, those sentient beings do not follow reason, and since I follow reason, I should not be like them.』 Shariputra (one of the Buddha's ten great disciples)! Those Bodhisattva Mahasattvas (great Bodhisattvas) who practice Kshanti Paramita (perfection of patience) should follow me and learn this Dharma. Why is that? Shariputra! When these Bodhisattvas are reviled and reproached by others, they can rely on this righteous Dharma to contemplate and endure. Because these Bodhisattva Mahasattvas obtain such power of patience, they also obtain immeasurable various wonderful roots of goodness. Even if one were to fill the four continents of a Buddha world with various treasures and use them for giving, it would not be comparable to the previous merit. Why is that? This practice of patience can only be cultivated by extremely virtuous individuals. Why is that? Most sentient beings are bound by reviling and reproaching.

執，由如是故生死流轉不能斷絕。

「複次舍利子！是諸菩薩摩訶薩行羼底波羅蜜多者，應自勉勵審諦觀察，作如是念：『我若被他訶毀之時，為能思惟于佛菩提及法僧不？若能思惟是則為善，若不能思不名為善。』復更以余無量方便，思惟于佛、思惟菩提及以法僧。舍利子！菩薩摩訶薩作是思已，應當觀察，我今與一切眾生有何差別殊異之相。何以故？彼諸眾生現於我身起瞋害者，于佛菩提及以法僧曾不思惟。我若同彼不思惟者，與諸眾生有何差別、有何殊異希奇之相？舍利子！是菩薩摩訶薩又復思惟：『若被他人現瞋恚時心便生舍，于佛菩提及法僧等曾無思念，此非我宜。』又作是念：『若我于彼起瞋恚者，則為無智無忍辱力，亦于本願而便棄捨。所以者何？若起瞋恚則無是心：我當攝受一切眾生，我當不捨一切眾生。我若起瞋於一有情，不名菩薩攝化之法。誰請於我行菩薩道？而況往昔發如是愿：我當速證阿耨多羅三藐三菩提已，廣為眾生宣說正法。適發如是弘誓之時，諸佛世尊同共證我便作是念：此族姓子發心安住如是無上正等覺已，當爲眾生廣宣正法。又於今者，諸佛世尊無障礙智、無障礙見現證知我。是故不應為他毀罵訶責之時，若起瞋恚，于佛菩提法僧之所若生舍者，不應憶念。何以故？現在東

【現代漢語翻譯】現代漢語譯本：執著於此，因此生死輪迴無法斷絕。

『再者，舍利子！這些行持忍辱波羅蜜多（羼底波羅蜜多，意為忍耐的完美）的菩薩摩訶薩，應當自我勉勵，仔細觀察，並作這樣的思考：『如果我被他人責罵譭謗時，是否還能思惟佛陀的菩提（覺悟）以及佛法僧三寶？如果能夠思惟，那就是好的；如果不能思惟，就不能稱之為好。』他們還應以其他無量的方法，思惟佛陀、思惟菩提以及佛法僧三寶。舍利子！菩薩摩訶薩這樣思考之後，應當觀察，我現在與一切眾生有什麼差別和不同之處。為什麼呢？那些眾生現在對我生起嗔恨傷害，他們從不思惟佛陀的菩提以及佛法僧三寶。如果我和他們一樣不思惟，那麼我和這些眾生有什麼差別、有什麼不同和稀奇之處呢？舍利子！這位菩薩摩訶薩又進一步思考：『如果被他人現出嗔恚時，內心就產生捨棄，對於佛陀的菩提和佛法僧等沒有思念，這不適合我。』他又這樣想：『如果我對他們生起嗔恚，那就是沒有智慧，沒有忍辱的力量，也拋棄了自己最初的誓願。為什麼呢？如果生起嗔恚，就不會有這樣的心：我應當攝受一切眾生，我應當不捨棄一切眾生。如果我對一個有情眾生生起嗔恚，就不能稱為菩薩攝化眾生的方法。是誰請我行菩薩道呢？更何況我過去發過這樣的誓願：我應當迅速證得阿耨多羅三藐三菩提（無上正等正覺），然後廣為眾生宣說正法。當我發出這樣的宏大誓願時，諸佛世尊都共同為我作證，他們會這樣想：這個善男子發心安住于這無上正等覺，將來會為眾生廣宣正法。而且現在，諸佛世尊以無障礙的智慧和無障礙的見解，現量地知道我。因此，不應該因為他人毀罵責備時，就生起嗔恚，如果對佛陀的菩提和佛法僧三寶產生捨棄，就不應該憶念。為什麼呢？現在東方』

【English Translation】 English version: Attachment to this is why the cycle of birth and death cannot be broken.

'Furthermore, Shariputra! Those Bodhisattva Mahasattvas who practice the Paramita of Kshanti (Kshanti Paramita, meaning the perfection of patience), should encourage themselves to carefully observe and contemplate thus: 『If I am reviled or slandered by others, will I still be able to contemplate the Bodhi (enlightenment) of the Buddha and the Triple Gem of Dharma and Sangha? If I can contemplate, then that is good; if I cannot, then it cannot be called good.』 They should also contemplate the Buddha, Bodhi, and the Dharma and Sangha through other immeasurable means. Shariputra! After the Bodhisattva Mahasattva has contemplated thus, they should observe what differences and distinctions there are between themselves and all sentient beings. Why is that? Those sentient beings who now harbor anger and harm towards me do not contemplate the Bodhi of the Buddha and the Dharma and Sangha. If I do not contemplate like them, then what differences, distinctions, and rare qualities do I have compared to these sentient beings? Shariputra! This Bodhisattva Mahasattva further contemplates: 『If, when others show anger, my mind immediately abandons the thought of the Buddha's Bodhi and the Dharma and Sangha, this is not suitable for me.』 They also think: 『If I generate anger towards them, then I am without wisdom, without the power of patience, and I have abandoned my original vows. Why is that? If anger arises, then there will be no such thought: I should embrace all sentient beings, I should not abandon all sentient beings. If I generate anger towards one sentient being, it cannot be called the method of a Bodhisattva to convert sentient beings. Who has asked me to walk the Bodhisattva path? Moreover, in the past, I made such a vow: I should quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and then widely proclaim the true Dharma to sentient beings. When I made such a grand vow, all the Buddhas, the World Honored Ones, jointly witnessed me, and they would think: This good man has resolved to abide in this unexcelled perfect enlightenment, and in the future, he will widely proclaim the true Dharma to sentient beings. And now, the Buddhas, the World Honored Ones, with their unobstructed wisdom and unobstructed vision, directly know me. Therefore, I should not generate anger when others revile or blame me, and if I abandon the thought of the Buddha's Bodhi and the Dharma and Sangha, I should not remember it. Why is that? Now in the East』

方殑伽沙等諸佛世界，彼世界中有殑伽沙等如來、應、正等覺現在住持。彼佛世尊亦證知我心生正愿。南西北方四維上下亦復如是。當我發是正愿之時，諸佛同聲讚我忍力，故我不應作師子吼已復作野乾聲。師子吼者，謂我當證大忍辱力；野乾聲者，謂于眾生而行瞋恚訶毀等相。』舍利子！是菩薩摩訶薩復作是念：『世間眾生若得彼利方乃利他，我亦如是得眾生利方利彼者，我與世間有何差別？有何殊異希奇之相？』又作是念：『世間眾生若彼於此作無義利，此復于彼作無義利。我亦如是，眾生於我作無義利，我復于彼作無義利。若如此者，我與眾生有何希奇差別殊異？』舍利子！菩薩摩訶薩於是法中應當修學。又作是念：『世間眾生互為怨對，若得彼利謂為善友，若不得利更相殺害。我見如是深過失故，應當不觀一切眾生於我之身作諸利樂，及於我身作無義利。』但作是念：『我於今者必當饒益一切眾生，為欲滿足羼底波羅蜜多故。』」

爾時世尊欲重宣此義而說頌曰：

「設彼於我為無利，　　經于多百拘胝劫，　見彼有情受眾苦，　　終無安住于舍心。　設有互得世財利，　　更相稱讚為善友，　若互不得世財利，　　彼此怨對相殘害。　假使以此贍部洲，　　或復三千佛世界，　盛滿珍寶

【現代漢語翻譯】現代漢語譯本：『如同恒河沙數一樣多的諸佛世界，那些世界中有如恒河沙數一樣多的如來、應供、正等覺（如來、應供、正等覺：佛的三個稱號）現在住世。那些佛世尊也都知道我心中生起的正愿。南、西、北、四維、上、下各個方向也是如此。當我發出這個正愿的時候，諸佛都同時讚歎我的忍力，所以我不能發出獅子吼之後又發出野獸的叫聲。獅子吼是指我將證得大忍辱力；野獸的叫聲是指我對眾生生起嗔恨、呵斥、譭謗等行為。』舍利子！這位菩薩摩訶薩又這樣想：『世間的眾生如果得到利益才去利益他人，我也像這樣得到眾生的利益才去利益他們，那我與世間眾生有什麼差別？有什麼不同尋常的特點？』他又這樣想：『世間的眾生如果別人對他沒有好處，他也不會對別人有好處。我也像這樣，眾生對我沒有好處，我也不會對他們有好處。如果這樣，我與眾生有什麼特別的差別？』舍利子！菩薩摩訶薩應當在這些道理中修學。他又這樣想：『世間的眾生互相怨恨，如果得到利益就稱讚對方為好朋友，如果得不到利益就互相殘殺。我看到這種深深的過失，所以不應該觀察一切眾生對我自身是帶來利益快樂，還是帶來沒有好處。』只應該這樣想：『我現在一定要饒益一切眾生，爲了圓滿羼底波羅蜜多（羼底波羅蜜多：忍辱波羅蜜多）的緣故。』那時，世尊爲了重申這個道理，說了偈頌：『即使他們對我沒有好處，經過幾百拘胝（拘胝：古代印度計數單位，相當於千萬）劫的時間，看到那些有情眾生遭受痛苦，我終究不會安住于捨棄之心。即使互相得到世俗的財富利益，就互相稱讚為好朋友，如果互相得不到世俗的財富利益，就彼此怨恨互相殘殺。即使用這個贍部洲（贍部洲：佛教傳說中的四大洲之一）或者三千佛世界，盛滿珍寶

【English Translation】 English version: 『In Buddha-fields as numerous as the sands of the Ganges, in those worlds reside Tathagatas, Arhats, Samyaksambuddhas (Tathagatas, Arhats, Samyaksambuddhas: three titles of the Buddha) as many as the sands of the Ganges. Those Buddha-Bhagavats also know the right aspiration that arises in my mind. The same is true in the south, west, north, the four intermediate directions, above, and below. When I make this right aspiration, all the Buddhas praise my power of patience in unison, therefore I should not make a lion's roar and then make the sound of a jackal. A lion's roar means that I will attain great power of patience; the sound of a jackal means that I will generate anger, scolding, and defamation towards sentient beings.』 Shariputra! This Bodhisattva-Mahasattva further thinks: 『If worldly beings only benefit others when they receive benefits, and I also only benefit them when I receive benefits from sentient beings, what difference is there between me and worldly beings? What extraordinary characteristic is there?』 He further thinks: 『If worldly beings do not benefit others when others do not benefit them, and I also do not benefit them when sentient beings do not benefit me, what special difference is there between me and sentient beings?』 Shariputra! A Bodhisattva-Mahasattva should practice in these teachings. He further thinks: 『Worldly beings resent each other, and if they receive benefits, they praise each other as good friends, but if they do not receive benefits, they kill each other. Seeing such deep faults, I should not observe whether all sentient beings bring me benefits and happiness or bring me no benefits.』 He should only think: 『I must now benefit all sentient beings, for the sake of fulfilling the Kshanti Paramita (Kshanti Paramita: the perfection of patience).』 Then, the Bhagavan, wishing to reiterate this meaning, spoke in verses: 『Even if they bring me no benefit, for hundreds of kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of kalpas, Seeing those sentient beings suffering, I will never dwell in a mind of abandonment. Even if they mutually gain worldly wealth and benefits, they praise each other as good friends, If they do not mutually gain worldly wealth and benefits, they resent each other and kill each other. Even if this Jambudvipa (Jambudvipa: one of the four continents in Buddhist cosmology), or even three thousand Buddha-worlds, Were filled with treasures

來相惠，　　常求我為賢善友。　假使執持利刀劍，　　來解我身諸支節，　我當於彼諸眾生，　　平等利益心無二。　于諸毀罵我當忍，　　亦忍一切諸難苦，　當爲眾生贊忍力，　　亦自安住大忍中。　世間暴惡諸有情，　　以刀毒等相加害，　能和合彼為善友，　　此則聖賢聰睿相。　我當不學世愚夫，　　又應與彼而為異，　凡夫聖者之所行，　　流轉寂滅差別故。

「複次舍利子！菩薩摩訶薩行羼底波羅蜜多時，應作如是修學正法。舍利子！是菩薩摩訶薩復作是念：『假使經于百千那庾多拘胝大劫，被諸眾生常以刀杖瓦石土塊種種加害，但使須臾得存微命，猶應欣慶作如是念：「奇哉如是有情聖者，能於我命不見全斷。」』是菩薩摩訶薩從是已後轉增修學，又作是念：『假使眾生行七步頃斬截我首等殑伽沙，然我于彼終不發起若忿若恚。所以者何？夫忿恚者速能損害百千大劫所集善根，若我善根為瞋害已，復當經于百千大劫方始勤苦修行聖道。若如是者，阿耨多羅三藐三菩提極難可得，是故我當被忍辱鎧，以堅固力摧忿恚軍。』又舍利子！菩薩摩訶薩住大乘者，起忿恚心魔得其便，既得便已，于阿耨多羅三藐三菩提能為障礙。舍利子！忿恚心者于菩提道能為擾亂，擾亂心者能發惡魔

【現代漢語翻譯】現代漢語譯本來吧，朋友們，我常常希望你們成為我的賢善之友。即使你們拿著鋒利的刀劍，來肢解我的身體，我也會對所有眾生，抱持平等利益的心，沒有分別。對於那些譭謗我的人，我應當忍受，也應當忍受一切艱難困苦，我應當為眾生讚歎忍辱的力量，也讓自己安住于大忍之中。世間那些暴虐兇惡的有情眾生，用刀劍毒藥等來加害我，我能使他們和合，成為我的善友，這就是聖賢聰慧的標誌。我應當不學習世間愚夫的行為，也應當與他們有所不同，凡夫和聖者的所作所為，在流轉和寂滅之間存在著差別。

『再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（發大乘心願的修行者）在修行羼底波羅蜜多（忍辱波羅蜜）時，應當這樣修學正法。舍利子！這位菩薩摩訶薩又這樣想：『即使經過百千那由他（極大的數字單位）拘胝（更大的數字單位）大劫，被眾生常常用刀杖瓦石土塊等各種方式加害，只要能有片刻的微弱生命存在，也應當歡喜慶幸，這樣想：「真是奇特，這些有情聖者，竟然沒有完全斷絕我的生命。」』這位菩薩摩訶薩從這之後更加精進修學，又這樣想：『即使眾生在七步的距離內，像恒河沙數一樣斬斷我的頭顱，我對於他們也終究不會生起憤怒或怨恨。為什麼呢？因為憤怒和怨恨能夠迅速損害百千大劫所積累的善根，如果我的善根被嗔恨損害了，又要經過百千大劫才能開始勤苦修行聖道。如果這樣，阿耨多羅三藐三菩提（無上正等正覺）就極難獲得，所以，我應當披上忍辱的鎧甲，用堅固的力量摧毀憤怒和怨恨的軍隊。』又，舍利子！安住于大乘的菩薩摩訶薩，如果生起憤怒和怨恨的心，魔就會找到機會，一旦找到機會，就會對阿耨多羅三藐三菩提造成障礙。舍利子！憤怒和怨恨的心對於菩提道會造成擾亂，擾亂的心會引發惡魔。

【English Translation】 English version Come, friends, I always seek that you become my virtuous and good friends. Even if you were to wield sharp swords, to dismember my body, I would hold a mind of equal benefit towards all beings, without discrimination. Towards those who slander me, I should endure, and also endure all hardships and sufferings, I should praise the power of patience for the sake of all beings, and also abide in great patience myself. The violent and wicked sentient beings in the world, who harm me with swords, poisons, and the like, I can reconcile them, making them my good friends, this is the mark of a sage and wise person. I should not learn the ways of the foolish people of the world, and I should also be different from them, The actions of ordinary people and sages differ in the cycle of rebirth and the state of tranquility.

'Furthermore, Shariputra (one of Buddha's ten great disciples, known for his wisdom)! When a Bodhisattva Mahasattva (a practitioner with a great vehicle aspiration) practices Kshanti Paramita (the perfection of patience), they should cultivate the Dharma in this way. Shariputra! This Bodhisattva Mahasattva also thinks: 『Even if, through hundreds of thousands of nayutas (extremely large numerical unit) of kotis (even larger numerical unit) of great kalpas (eons), I am constantly harmed by beings with swords, sticks, tiles, stones, and earth clods, as long as a moment of faint life remains, I should rejoice and be glad, thinking: 「How wonderful, these sentient sages have not completely severed my life.」』 This Bodhisattva Mahasattva, from then on, cultivates even more diligently, and thinks: 『Even if beings were to cut off my head as many times as the sands of the Ganges River within seven steps, I would ultimately not give rise to anger or resentment towards them. Why is that? Because anger and resentment can quickly damage the good roots accumulated over hundreds of thousands of great kalpas, and if my good roots are damaged by anger, I would have to go through hundreds of thousands of great kalpas before I could begin to diligently cultivate the holy path. If that were the case, Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) would be extremely difficult to attain, therefore, I should put on the armor of patience, and with firm strength, destroy the army of anger and resentment.』 Also, Shariputra! A Bodhisattva Mahasattva who dwells in the Mahayana, if they give rise to anger and resentment, Mara (demon) will find an opportunity, and once they find an opportunity, they will create obstacles to Anuttara-samyak-sambodhi. Shariputra! The mind of anger and resentment can cause disturbance to the path of Bodhi, and a disturbed mind can give rise to evil demons.

所有魔業。此中雲何名為魔業？若有菩薩心住衣缽不能捨離，當知魔業心住乞食。諸施主家不能捨離，當知魔業；心住名聞恭敬利養不能捨離，當知魔業；于出家法常生厭患，當知魔業；于白凈法多生輕賤，當知魔業；于空寂處無志求心，當知魔業；不樂無上正等菩提，當知魔業；于余智慧恒欣求習當知魔業。乃至於鄔波柁耶、阿遮利耶二勝師所不修敬仰恭順之心，當知魔業。舍利子！諸如是等忿恚之心，能于菩提而為擾亂。舍利子！是則名為住擾亂心菩薩摩訶薩，為諸惡魔之所使故作諸魔業。

「複次舍利子！菩薩摩訶薩行羼底波羅蜜多時，作如是念：『于長夜中，諸眾生等為諸惡魔伺求便者，所謂瞋恚。』舍利子！我今為汝廣說其事。我念過去為大仙人名修行處，時有惡魔化作五百健罵丈夫，恒尋逐我興諸惡罵，晝夜去來行住坐臥僧坊靜室聚落俗家，若在街巷、若空閑處，隨我坐立，是諸化魔以粗惡言毀罵訶責，滿五百年未曾休廢。舍利子！我自憶昔五百歲中為諸魔羅之所訶毀，未曾於彼起微恨心，恒興慈救而用觀察。舍利子！我于爾時復作是念：『若有諸善男子守護尸羅具眾善法，于貪瞋癡性輕少者，不唯于彼作諸利益，說我以為行難行者。又亦不唯于彼作諸利益，能證無上正等菩提。何以故？若有眾生

【現代漢語翻譯】現代漢語譯本：所有魔業。這裡所說的魔業是什麼呢？如果菩薩心中執著于衣缽而不能捨棄，應當知道這是魔業；如果心中執著于乞食，對施主家不能捨棄，應當知道這是魔業；如果心中執著于名聲、恭敬、利益供養而不能捨棄，應當知道這是魔業；如果對於出家修行常生厭惡，應當知道這是魔業；如果對於清凈的佛法多生輕視鄙賤之心，應當知道這是魔業；如果對於空寂之處沒有追求嚮往之心，應當知道這是魔業；如果不樂於無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟），應當知道這是魔業；如果對於其他智慧恒常欣求修習，應當知道這是魔業。乃至對於鄔波柁耶（upadhyaya，親教師）、阿遮利耶（acarya，軌範師）這兩位殊勝的老師，不修敬仰恭順之心，應當知道這是魔業。舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！像這些忿怒怨恨之心，能夠擾亂菩提（bodhi，覺悟）。舍利子！這就是名為心懷擾亂的菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），因為被各種惡魔所驅使而造作各種魔業。現代漢語譯本：『再者，舍利子！菩薩摩訶薩在修行羼底波羅蜜多（ksanti-paramita，忍辱波羅蜜）時，會這樣想：『在漫長的輪迴中，眾生都被各種惡魔伺機尋找機會，而這些機會就是瞋恚。』舍利子！我現在為你詳細說明這件事。我記得過去曾是一位名叫修行處的偉大仙人，當時有惡魔化作五百個健壯的罵人者，他們一直追隨著我，不斷地辱罵我，日夜不停，無論我行走、站立、坐臥，在僧房、靜室、村落、俗家，無論在街巷還是空閑之處，都跟隨著我。這些化魔用粗俗惡劣的言語譭謗責罵我，持續了五百年都沒有停止。舍利子！我回憶起過去五百年中被這些魔羅（mara，魔）責罵，從未對他們產生絲毫怨恨之心，始終以慈悲之心救護並觀察他們。舍利子！我當時又這樣想：『如果有一些善男子守護戒律，具足各種善法，對於貪、瞋、癡的習性輕微減少，不僅對他們有利益，說我是在修行難行之行。而且也不僅對他們有利益，還能證得無上正等菩提。為什麼呢？如果眾生

【English Translation】 English version: All demonic actions. What are called demonic actions here? If a Bodhisattva's mind clings to robes and bowls and cannot let go, know that this is a demonic action; if the mind clings to begging for food, and cannot let go of the homes of donors, know that this is a demonic action; if the mind clings to fame, respect, profit, and offerings and cannot let go, know that this is a demonic action; if one constantly feels aversion towards the monastic life, know that this is a demonic action; if one often belittles and despises the pure Dharma, know that this is a demonic action; if one has no aspiration for solitary places, know that this is a demonic action; if one does not rejoice in the Unsurpassed Perfect Enlightenment (anuttara-samyak-sambodhi), know that this is a demonic action; if one constantly seeks and practices other wisdoms, know that this is a demonic action. Even towards the two venerable teachers, the Upadhyaya (upadhyaya, preceptor) and the Acarya (acarya, teacher), if one does not cultivate respect, reverence, and obedience, know that this is a demonic action. Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom)! Such minds of anger and resentment can disturb Bodhi (bodhi, enlightenment). Sariputra! This is what is called a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great Bodhisattva) with a disturbed mind, who, being used by various demons, performs various demonic actions. English version: Furthermore, Sariputra! When a Bodhisattva-Mahasattva practices the Ksanti-paramita (ksanti-paramita, perfection of patience), he thinks thus: 'Throughout the long night, all sentient beings are sought after by various demons, and these opportunities are anger.' Sariputra! I will now explain this matter to you in detail. I remember in the past, I was a great sage named 'Practicing Place'. At that time, demons transformed into five hundred strong men who constantly cursed me. They followed me day and night, whether I was walking, standing, sitting, or lying down, in monasteries, quiet rooms, villages, or lay homes, whether in streets or secluded places. These transformed demons used coarse and evil words to slander and rebuke me for five hundred years without ceasing. Sariputra! I recall that in the past five hundred years, I was rebuked by these Maras (mara, demons), but I never harbored the slightest resentment towards them. I always protected and observed them with compassion. Sariputra! At that time, I also thought: 'If there are good men who uphold the precepts, possess all good qualities, and have reduced their tendencies towards greed, anger, and ignorance, not only will they benefit, and it will be said that I am practicing difficult practices. Moreover, not only will they benefit, but they can also attain the Unsurpassed Perfect Enlightenment. Why is that? If sentient beings'

剛強難伏，毀犯尸羅具諸惡法，為性濁重貪瞋癡者，若我于彼作諸利益，是則說我為難行者。由我于彼作諸利益，速成無上正等菩提，先當令彼證寂滅故。』舍利子！是諸菩薩摩訶薩若忿恚心現在前時，應生如是諸大正念。若生是念，諸利益事速得圓滿。舍利子！如來於過去世，由行如是羼底波羅蜜多菩薩行故，證得阿耨多羅三藐三菩提。是故菩薩摩訶薩欲求無上正等覺者，于諸忍力常具成就，堪受一切寒熱飢渴、風日蚊虻蛇蝎等觸，又能堪忍粗惡言說鄙陋詞句、依身所生猛利諸苦堅硬楚辛奪命至死，如是苦受並能堪忍。舍利子！是名菩薩摩訶薩安住是忍，速能成就羼底波羅蜜多故。

「複次舍利子！云何菩薩摩訶薩羼底波羅蜜多？菩薩摩訶薩依之修行，具足成滿忍法之相。舍利子！菩薩忍者，無有瞋恚是菩薩忍，無有忿懟是菩薩忍，無諸怒害是菩薩忍，不起怨諍是菩薩忍，無諸煩惱是菩薩忍，善能自護是菩薩忍，善能護他是菩薩忍，當善護身是菩薩忍，當善護語是菩薩忍，當善護心是菩薩忍，如理觀察是菩薩忍，厭離諸欲是菩薩忍，依凈業報是菩薩忍，身善清凈是菩薩忍，語善清凈是菩薩忍，心善清凈是菩薩忍，受諸天人圓滿凈樂是菩薩忍，如來相好圓滿莊嚴是菩薩忍，如來言說梵音微妙是菩薩忍，行菩薩行

【現代漢語翻譯】現代漢語譯本：'對於那些剛強難以馴服，毀犯戒律（尸羅，śīla，指戒律）且充滿各種惡行，天性污濁且貪婪、嗔恨、愚癡的人，如果我為他們做各種利益之事，那才可以說我是難行能行者。正因為我為他們做各種利益之事，才能迅速成就無上正等菩提（anuttarā-samyak-saṃbodhi，指無上正等覺悟），首先應當讓他們證得寂滅之境。'舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這些菩薩摩訶薩（bodhisattva-mahāsattva，指大菩薩）如果忿怒之心生起時，應當生起這樣的大正念。如果生起這樣的念頭，各種利益之事就能迅速圓滿。舍利子！如來（tathāgata，佛的稱號之一）在過去世，因為修行這樣的羼底波羅蜜多（kṣānti-pāramitā，指忍辱波羅蜜）菩薩行，才證得了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等覺悟）。因此，菩薩摩訶薩如果想要追求無上正等覺悟，對於各種忍耐的力量應當常常具足成就，能夠承受一切寒冷、炎熱、飢餓、乾渴、風吹日曬、蚊蟲叮咬、蛇蝎等觸碰，又能夠忍受粗暴惡劣的言語、鄙陋的詞句、身體所產生的猛烈痛苦，以及堅硬的刑罰、辛辣的滋味，乃至奪命的死亡，像這樣的痛苦都能忍受。舍利子！這叫做菩薩摩訶薩安住于忍耐，能夠迅速成就羼底波羅蜜多。『再者，舍利子！什麼是菩薩摩訶薩的羼底波羅蜜多？菩薩摩訶薩依此修行，具足圓滿忍法的相貌。舍利子！菩薩的忍耐，沒有嗔恚是菩薩的忍耐，沒有忿恨是菩薩的忍耐，沒有憤怒和傷害是菩薩的忍耐，不起怨恨和爭執是菩薩的忍耐，沒有各種煩惱是菩薩的忍耐，善於自我保護是菩薩的忍耐，善於保護他人是菩薩的忍耐，應當善於保護身體是菩薩的忍耐，應當善於保護語言是菩薩的忍耐，應當善於保護心意是菩薩的忍耐，如理觀察是菩薩的忍耐，厭離各種慾望是菩薩的忍耐，依靠清凈的業報是菩薩的忍耐，身體清凈是菩薩的忍耐，語言清凈是菩薩的忍耐，心意清凈是菩薩的忍耐，享受各種天人和圓滿清凈的快樂是菩薩的忍耐，如來的相好圓滿莊嚴是菩薩的忍耐，如來說法的梵音微妙是菩薩的忍耐，行菩薩行是菩薩的忍耐。』

【English Translation】 English version: 'For those who are stubborn and difficult to subdue, who violate the precepts (śīla, meaning moral discipline) and are full of evil deeds, whose nature is impure and heavy with greed, hatred, and delusion, if I were to do various beneficial things for them, then it could be said that I am one who does the difficult. It is because I do various beneficial things for them that I can quickly achieve the unsurpassed, complete, and perfect enlightenment (anuttarā-samyak-saṃbodhi), and I should first enable them to attain the state of cessation. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! When these Bodhisattva-Mahāsattvas (great Bodhisattvas) have feelings of anger arise, they should generate such great right mindfulness. If such a thought arises, various beneficial things can be quickly fulfilled. Śāriputra! The Tathāgata (one of the titles of the Buddha) in past lives, because of practicing such kṣānti-pāramitā (perseverance or patience perfection) Bodhisattva practices, attained anuttarā-samyak-saṃbodhi. Therefore, if Bodhisattva-Mahāsattvas wish to seek unsurpassed, complete, and perfect enlightenment, they should always be fully accomplished in the power of various forms of patience, able to endure all cold, heat, hunger, thirst, wind, sun, mosquitoes, snakes, scorpions, and other such contacts, and also be able to endure harsh and evil speech, vulgar words, the intense suffering arising from the body, as well as severe punishments, spicy tastes, and even death. Such suffering they can endure. Śāriputra! This is called a Bodhisattva-Mahāsattva abiding in patience, and they can quickly achieve kṣānti-pāramitā.' 'Furthermore, Śāriputra! What is the kṣānti-pāramitā of a Bodhisattva-Mahāsattva? A Bodhisattva-Mahāsattva, relying on this practice, fully accomplishes the characteristics of the Dharma of patience. Śāriputra! The patience of a Bodhisattva is that there is no anger, that is the patience of a Bodhisattva; there is no resentment, that is the patience of a Bodhisattva; there is no rage or harm, that is the patience of a Bodhisattva; not arising with grudges or disputes, that is the patience of a Bodhisattva; without various afflictions, that is the patience of a Bodhisattva; being good at self-protection, that is the patience of a Bodhisattva; being good at protecting others, that is the patience of a Bodhisattva; one should be good at protecting the body, that is the patience of a Bodhisattva; one should be good at protecting speech, that is the patience of a Bodhisattva; one should be good at protecting the mind, that is the patience of a Bodhisattva; observing according to reason, that is the patience of a Bodhisattva; being disgusted with various desires, that is the patience of a Bodhisattva; relying on pure karmic retribution, that is the patience of a Bodhisattva; the body being pure, that is the patience of a Bodhisattva; speech being pure, that is the patience of a Bodhisattva; the mind being pure, that is the patience of a Bodhisattva; experiencing the complete and pure joy of gods and humans, that is the patience of a Bodhisattva; the Tathāgata's perfect and adorned marks and characteristics, that is the patience of a Bodhisattva; the Tathāgata's subtle and wonderful Brahma-like voice, that is the patience of a Bodhisattva; practicing the Bodhisattva path, that is the patience of a Bodhisattva.'

攝諸善本令不壞失是菩薩忍，出離眾生逼迫苦惱是菩薩忍，除滅一切諸惡怨對是菩薩忍。舍利子！略而言之，當知一切如來力、無所畏、不共佛法、大慈大悲大喜大舍無量圓滿諸佛妙法，皆是菩薩摩訶薩羼底波羅蜜多之所成就。

「複次舍利子！菩薩摩訶薩行羼底波羅蜜多時，應當具足諸忍正行。舍利子！菩薩摩訶薩若被罵詈終無返報，善達言語如響聲故。若被捶打終無返報，善達身形如影像故。若被忿怒終無返報，善觀其心如幻幻故。若被贊毀終無愛恚，善知自身德圓滿故。于得失利不生欣戚，調伏其心住寂靜故。不希美稱不犯惡名，善能觀察廣大慧故。毀而不下贊而不高，德善安住不傾動故。于諸苦事曾無厭惡，苦眾生所深懷戀故。于諸樂相曾無欣愛，知有為樂性無常故。世間八法所不能染，不依一切有趣生故。于諸自苦善能堪忍，終不令他受苦惱故。于勝菩提心無退屈，覺分資糧善圓滿故。節節支解乃至斬首善能堪忍，希求如來金剛身故。屠割身肉善能堪忍，為求如來妙相好故。諸變惡事善能堪忍，為殖一切善業力故。舍利子！如是等相，名為菩薩摩訶薩成就羼底波羅蜜多。應如是學。

「複次舍利子！菩薩摩訶薩行羼底波羅蜜多時諸忍之相，所謂菩薩摩訶薩修行忍者，是則名為畢竟堪忍。何以故

【現代漢語翻譯】現代漢語譯本攝取一切善的根本，使其不被破壞和喪失，這是菩薩的忍辱；使眾生脫離逼迫和苦惱，這是菩薩的忍辱；消除一切惡意的怨恨和敵對，這是菩薩的忍辱。舍利子（佛陀的十大弟子之一，以智慧著稱）！簡而言之，應當知道一切如來的力量、無所畏懼、不共佛法（佛陀獨有的教法）、大慈大悲大喜大舍（四種無量心）以及無量圓滿的諸佛微妙之法，都是菩薩摩訶薩（偉大的菩薩）的羼底波羅蜜多（忍辱波羅蜜）所成就的。

再者，舍利子！菩薩摩訶薩在修行羼底波羅蜜多時，應當具足各種忍辱的正行。舍利子！菩薩摩訶薩如果被辱罵，最終不會反擊，因為他深知言語如同回聲一般虛幻；如果被毆打，最終不會反擊，因為他深知身體如同影像一般虛幻；如果被激怒，最終不會反擊，因為他善於觀察內心如同幻象一般虛幻；如果被讚美或詆譭，最終不會產生愛憎，因為他深知自身的功德已經圓滿；對於得失利益不會產生欣喜或憂愁，因為他已經調伏內心，安住于寂靜；不追求美名，也不觸犯惡名，因為他善於觀察廣大的智慧；被詆譭不會因此而低落，被讚美也不會因此而高傲，因為他的德行善根安穩不動搖；對於各種痛苦的事情不會感到厭惡，因為他深深地愛戀著受苦的眾生；對於各種快樂的景象不會產生貪愛，因為他知道有為的快樂本質是無常的；不會被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所污染，因為他不執著于任何有情趣的生命；對於自己所受的痛苦能夠善於忍受，最終不會讓其他眾生遭受痛苦；對於無上菩提之心不會退縮，因為他已經圓滿地積累了覺悟的資糧；即使被肢解甚至斬首也能善於忍受，因為他希求如來的金剛之身；即使被屠割身體的血肉也能善於忍受，因為他爲了追求如來的微妙相好；即使遇到各種變故和惡事也能善於忍受，因為他爲了培植一切善業的力量。舍利子！像這樣的種種表現，就稱為菩薩摩訶薩成就了羼底波羅蜜多。應當這樣學習。

再者，舍利子！菩薩摩訶薩在修行羼底波羅蜜多時，各種忍辱的相狀是這樣的：所謂菩薩摩訶薩修行忍辱，這才是真正究竟的堪忍。為什麼呢？

【English Translation】 English version To gather all good roots and prevent them from being destroyed or lost is the Bodhisattva's patience; to liberate sentient beings from oppression and suffering is the Bodhisattva's patience; to eliminate all malicious resentment and hostility is the Bodhisattva's patience. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! In short, it should be known that all the Tathagata's (Buddha's) powers, fearlessness, unique Buddha-dharmas (teachings unique to the Buddha), great loving-kindness, great compassion, great joy, great equanimity (the four immeasurables), and the immeasurable and perfect subtle dharmas of all Buddhas are all accomplished by the Bodhisattva Mahasattva's (great Bodhisattva) Kshanti Paramita (perfection of patience).

Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Kshanti Paramita, he should be complete with all the correct practices of patience. Shariputra! If a Bodhisattva Mahasattva is insulted, he will ultimately not retaliate, because he deeply understands that words are like echoes; if he is beaten, he will ultimately not retaliate, because he deeply understands that the body is like an image; if he is angered, he will ultimately not retaliate, because he is good at observing the mind as an illusion; if he is praised or slandered, he will ultimately not generate love or hatred, because he deeply understands that his own merits are already complete; he will not generate joy or sorrow for gains or losses, because he has already tamed his mind and dwells in tranquility; he does not seek fame, nor does he commit evil deeds, because he is good at observing vast wisdom; he will not be lowered by slander, nor will he be arrogant by praise, because his virtuous roots are stable and unmoving; he will not feel aversion to various painful things, because he deeply loves suffering sentient beings; he will not generate attachment to various pleasant scenes, because he knows that conditioned happiness is impermanent; he will not be defiled by the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and happiness), because he does not cling to any sentient life; he is able to endure his own suffering, and will ultimately not cause other sentient beings to suffer; he will not retreat from the supreme Bodhi mind, because he has already completely accumulated the resources for enlightenment; even if he is dismembered or even beheaded, he can endure it, because he seeks the Tathagata's diamond body; even if his flesh is cut and butchered, he can endure it, because he seeks the Tathagata's subtle marks and characteristics; even if he encounters various changes and evil events, he can endure it, because he cultivates the power of all good karma. Shariputra! Such manifestations are called the Bodhisattva Mahasattva's accomplishment of Kshanti Paramita. One should learn in this way.

Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Kshanti Paramita, the various aspects of patience are like this: what is called a Bodhisattva Mahasattva practicing patience, this is truly the ultimate endurance. Why is that?

？若謂我能堪忍毀罵而起忍者，是則名為俱生之忍，如是忍者非畢竟忍。若謂誰能起罵、復何所罵而起忍者，是則名為挍計法忍。若謂是眼能罵眼耶而起忍者，是則名為觀諸處忍。若謂此中無能所罵而起忍者，是則名為悟入一切無眾生忍。舍利子！如是諸忍皆非菩薩畢竟之忍。又舍利子！若謂罵聲但有諸字，是則名為響聲之忍，如是忍者非畢竟忍。若謂彼我俱無常者，是則名為悟無常忍。若謂彼有顛倒我無顛倒，是則名為高下之忍。若謂彼非正理我是正理，是名相應不相應忍。若謂彼住邪道我住正道，是則名為二道別忍，如是忍者非畢竟忍。若謂我忍于空不忍見趣、我忍無相不忍諸覺、我忍無愿不忍志求、我忍無作不忍諸行、我忍惑盡不忍煩惱、我忍諸善不忍不善、我忍無罪不忍有罪、我忍無漏不忍有漏、我忍出世不忍世間、我忍清凈不忍雜染、我忍涅槃不忍生死，舍利子！如是諸忍但得名為治斷之忍，皆非菩薩畢竟忍也。

「複次舍利子！云何菩薩摩訶薩行於羼底波羅蜜多時，修行菩薩畢竟之忍？舍利子！若隨順空不減諸見，于彼空性亦無增益，如是忍者是名菩薩畢竟之忍。若隨順空不減求愿，于無愿性亦無增益；若隨順空不減諸行，于無作性亦無增益；若隨順空不減煩惱，于惑儘性亦無增益；若隨順空不減

【現代漢語翻譯】現代漢語譯本：如果認為我能忍受毀罵而生起忍耐，這被稱為與生俱來的忍耐，這樣的忍耐並非究竟的忍耐。如果認為是誰在罵、罵的是什麼而生起忍耐，這被稱為計較法的忍耐。如果認為眼睛能罵眼睛嗎而生起忍耐，這被稱為觀察諸處的忍耐。如果認為這裡沒有能罵的和被罵的而生起忍耐，這被稱為領悟一切無眾生的忍耐。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這些忍耐都不是菩薩究竟的忍耐。還有，舍利子！如果認為罵聲只是文字，這被稱為聲音的忍耐，這樣的忍耐並非究竟的忍耐。如果認為彼此都是無常的，這被稱為領悟無常的忍耐。如果認為對方有顛倒而我沒有顛倒，這被稱為高下的忍耐。如果認為對方不合道理而我合道理，這被稱為相應不相應的忍耐。如果認為對方住在邪道而我住在正道，這被稱為二道分別的忍耐，這樣的忍耐並非究竟的忍耐。如果認為我忍受空而不忍見解、我忍受無相而不忍受諸覺、我忍受無愿而不忍受志求、我忍受無作而不忍受諸行、我忍受惑盡而不忍受煩惱、我忍受諸善而不忍受不善、我忍受無罪而不忍受有罪、我忍受無漏而不忍受有漏、我忍受出世而不忍受世間、我忍受清凈而不忍受雜染、我忍受涅槃而不忍受生死，舍利子！這些忍耐只能被稱為對治斷除的忍耐，都不是菩薩究竟的忍耐。再者，舍利子！菩薩摩訶薩（bodhisattva-mahāsattva，發大心的菩薩）在修行羼底波羅蜜多（kṣānti-pāramitā，忍辱波羅蜜）時，如何修行菩薩究竟的忍耐呢？舍利子！如果隨順空性而不減少諸見，對於空性也沒有增加，這樣的忍耐被稱為菩薩究竟的忍耐。如果隨順空性而不減少求愿，對於無愿性也沒有增加；如果隨順空性而不減少諸行，對於無作性也沒有增加；如果隨順空性而不減少煩惱，對於惑儘性也沒有增加；如果隨順空性而不減少

【English Translation】 English version: If one thinks, 'I can endure abuse and thus generate patience,' this is called innate patience. Such patience is not ultimate patience. If one thinks, 'Who is abusing, and what is being abused?' and thus generates patience, this is called patience based on calculation of dharmas. If one thinks, 'Can the eye abuse the eye?' and thus generates patience, this is called patience based on observing the sense bases. If one thinks, 'Here, there is neither an abuser nor something being abused,' and thus generates patience, this is called patience of realizing all beings are without self. Śāriputra! All these forms of patience are not the ultimate patience of a Bodhisattva. Furthermore, Śāriputra! If one thinks that abusive words are merely sounds, this is called patience of sound. Such patience is not ultimate patience. If one thinks that both the abuser and the abused are impermanent, this is called patience of realizing impermanence. If one thinks that the other has delusion while I do not, this is called patience of superiority and inferiority. If one thinks that the other is not reasonable while I am, this is called patience of agreement and disagreement. If one thinks that the other dwells on a wrong path while I dwell on the right path, this is called patience of distinguishing between two paths. Such patience is not ultimate patience. If one thinks, 'I endure emptiness but not views, I endure no-sign but not perceptions, I endure no-wish but not aspirations, I endure no-action but not activities, I endure the end of delusion but not afflictions, I endure good but not non-good, I endure innocence but not guilt, I endure the unconditioned but not the conditioned, I endure transcendence but not the mundane, I endure purity but not defilement, I endure nirvana but not samsara,' Śāriputra! Such patience is merely called patience of remedy and cessation, and is not the ultimate patience of a Bodhisattva. Furthermore, Śāriputra! When a Bodhisattva-Mahasattva practices the Kṣānti-Pāramitā (perfection of patience), how does one practice the ultimate patience of a Bodhisattva? Śāriputra! If one accords with emptiness without diminishing views, and also without adding to emptiness, such patience is called the ultimate patience of a Bodhisattva. If one accords with emptiness without diminishing aspirations, and also without adding to the nature of no-wish; if one accords with emptiness without diminishing activities, and also without adding to the nature of no-action; if one accords with emptiness without diminishing afflictions, and also without adding to the nature of the end of delusion; if one accords with emptiness without diminishing

不善，于彼善性亦無增益；若隨順空不減有罪，于無罪性亦無增益；如是乃至若隨順空不減生死，于涅槃性亦無增益。舍利子！如是等相而生忍者，則名菩薩摩訶薩畢竟之忍。舍利子！一切諸法，非能生非所生、非已生非現生，無有一法是可生起，無生起故則無有盡。若有能知此無盡者，則名菩薩摩訶薩畢竟之忍。舍利子！一切諸法，非是有為亦非無為，無有增益無損無增亦無長養，無盛無衰，無有作者，無有起者，由無起故亦無有盡。如是忍者，則名菩薩摩訶薩無生之忍。舍利子！菩薩摩訶薩為阿耨多羅三藐三菩提故行菩薩行，若有具足成就如是忍者，是名菩薩摩訶薩羼底波羅蜜多圓滿成就。舍利子！若菩薩摩訶薩安住如是羼底波羅蜜多，精勤修學行菩薩行者，不為諸魔魔眾天子之所擾亂，又亦不為異道邪論所能摧伏。」

毗利耶波羅蜜多品第九之一

爾時佛告舍利子：「云何菩薩摩訶薩為阿耨多羅三藐三菩提故，依毗利耶波羅蜜多行菩薩行？舍利子！菩薩摩訶薩於是正勤波羅蜜多精進修學行菩薩行。舍利子！菩薩摩訶薩具足成就不退正勤，而能不顧所重身命，發大精進求菩薩藏微妙法門，殷重聽聞受持讀誦究竟研尋通達義趣，廣為他人敷演開示，或復書持如理修學，是名菩薩摩訶薩行菩薩行。舍利子

【現代漢語翻譯】現代漢語譯本：不善的行為，對於善良的本性也沒有任何增益；如果順應空性，不會減少有罪的行為，對於無罪的本性也沒有任何增益；像這樣，如果順應空性，不會減少生死輪迴，對於涅槃的本性也沒有任何增益。舍利子（佛陀的弟子，以智慧著稱）！像這樣理解並安忍的人，就稱為菩薩摩訶薩（偉大的菩薩）的究竟之忍。舍利子！一切諸法，不是能生的，也不是被生的，不是已經生的，也不是現在生的，沒有一種法是可以生起的，因為沒有生起，所以也沒有終盡。如果有人能知道這種無盡的道理，就稱為菩薩摩訶薩的究竟之忍。舍利子！一切諸法，不是有為法，也不是無為法，沒有增加，沒有減少，沒有增長，也沒有衰退，沒有作者，沒有發起者，因為沒有發起，所以也沒有終盡。像這樣安忍的人，就稱為菩薩摩訶薩的無生之忍。舍利子！菩薩摩訶薩爲了阿耨多羅三藐三菩提（無上正等正覺）而修行菩薩道，如果有人具足成就這樣的安忍，就稱為菩薩摩訶薩的羼底波羅蜜多（忍辱波羅蜜多）圓滿成就。舍利子！如果菩薩摩訶薩安住于這樣的羼底波羅蜜多，精勤修學菩薩道，就不會被諸魔和魔眾天子所擾亂，也不會被外道邪論所摧毀。

毗利耶波羅蜜多品第九之一

這時，佛陀告訴舍利子：『菩薩摩訶薩爲了阿耨多羅三藐三菩提，如何依毗利耶波羅蜜多（精進波羅蜜多）修行菩薩道呢？』舍利子！菩薩摩訶薩在正勤波羅蜜多中精進修學，修行菩薩道。舍利子！菩薩摩訶薩具足成就不會退轉的正勤，能夠不顧惜自己珍貴的生命，發起大精進，尋求菩薩藏的微妙法門，認真聽聞、受持、讀誦、深入研究、通達義理，廣泛為他人宣講開示，或者書寫受持，如理修學，這就稱為菩薩摩訶薩修行菩薩道。舍利子！

【English Translation】 English version: Unwholesome actions do not add to the nature of goodness; if one follows emptiness, it does not diminish sinful actions, nor does it add to the nature of sinlessness; likewise, if one follows emptiness, it does not diminish birth and death, nor does it add to the nature of Nirvana. Shariputra (a disciple of the Buddha known for his wisdom)! Such an understanding and forbearance is called the ultimate forbearance of a Bodhisattva Mahasattva (a great Bodhisattva). Shariputra! All dharmas (phenomena) are neither capable of being produced, nor are they produced, neither have they been produced, nor are they being produced; there is no dharma that can be produced, and because there is no production, there is also no cessation. If one can understand this non-cessation, it is called the ultimate forbearance of a Bodhisattva Mahasattva. Shariputra! All dharmas are neither conditioned nor unconditioned, there is no increase, no decrease, no growth, no decay, no creator, no initiator, and because there is no initiation, there is also no cessation. Such forbearance is called the non-arising forbearance of a Bodhisattva Mahasattva. Shariputra! A Bodhisattva Mahasattva practices the Bodhisattva path for the sake of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and if one fully accomplishes such forbearance, it is called the perfect accomplishment of the Kshanti Paramita (perfection of patience) of a Bodhisattva Mahasattva. Shariputra! If a Bodhisattva Mahasattva dwells in such Kshanti Paramita, diligently studies and practices the Bodhisattva path, they will not be disturbed by the demons and the heavenly sons of the demons, nor will they be defeated by heretical doctrines.

Chapter Nine, Part One on Virya Paramita

At that time, the Buddha said to Shariputra: 'How does a Bodhisattva Mahasattva practice the Bodhisattva path according to Virya Paramita (perfection of diligence) for the sake of Anuttara-samyak-sambodhi?' Shariputra! A Bodhisattva Mahasattva diligently studies and practices the Bodhisattva path in the Paramita of Right Diligence. Shariputra! A Bodhisattva Mahasattva fully accomplishes unretreating right diligence, and is able to disregard their precious life, initiating great diligence to seek the subtle Dharma gates of the Bodhisattva Treasury, earnestly listening, receiving, reciting, deeply studying, understanding the meaning, widely expounding and revealing it to others, or writing and upholding it, and practicing accordingly. This is called the Bodhisattva Mahasattva practicing the Bodhisattva path. Shariputra!

！云何名為不顧身命？舍利子！菩薩摩訶薩行正勤波羅蜜多時，設為於他所加恐怖作如是言：『若汝於此菩薩藏經受持讀誦，乃至廣為他人開示書持如理修學者，我當以百具箭槊貫舉汝身除斷汝命。』舍利子！菩薩摩訶薩當於爾時，雖聞此言曾不入心，無恐無怖無驚無畏，發四堅固勇猛威勢，于菩薩藏微妙法門轉加精進，不棄不捨不遠不離，具足成就猛利信解、堅固信解、堅固堪忍、堅固正勤。舍利子！我當爲汝說堅固忍、堅固正勤方便譬喻，為令菩薩得堅固忍、堅固正勤，行菩薩道不顧身命。舍利子！假使三千大千世界所有眾生有情所攝，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，若可見若不可見，彼諸眾生乃至於剎那頃皆得人身，于菩薩所同結百千極重怨仇。彼諸怨等語菩薩言：『汝若於是菩薩藏經差別文句，受持讀誦乃至廣為他人開示書持如理修學者，我等諸人同時執縛當斷汝命。』舍利子！菩薩摩訶薩行毗利耶波羅蜜多故，當於爾時，雖聞此語都無發起一念怖心，但具攝持四種正法，專務尋求大菩薩藏微妙法門。舍利子！是名菩薩摩訶薩具足成就不退正勤波羅蜜多故。又覆成就無邊勢力勇猛精進，正勤勇健、心意勇健、凈戒勇健、大忍勇健、等持勇健、大慧勇健

、正行勝智皆悉勇健。舍利子！是菩薩摩訶薩行正勤波羅蜜多時，具足如是大忍力故，假使十方無量眾生各競執持百千刀劍，于菩薩所興加逆害。菩薩爾時，于諸有情終不微發一念瞋心。舍利子！如是菩薩摩訶薩住忍力故，如大梵王、如天帝釋、如蘇迷盧四寶山王不可傾動，常住慈悲，恒起意解救療眾生，于諸所行終無退轉。而是菩薩心如大地、心如大水、心如大火、心如大風及以虛空，又能善修對治貪瞋癡等栽蘗根本。舍利子！若有菩薩摩訶薩以殑伽沙等無量世界盛滿一切無價珍寶，持用奉施無量如來應正等覺。又有菩薩摩訶薩行毗利耶波羅蜜多者，聽聞如是大菩薩藏微妙法門，聞是經已往空閑處，繫念思惟如是之法精進修學，令未修學諸菩薩等愛樂習行。舍利子！如是菩薩摩訶薩行正勤故，攝持無量諸妙善根，非彼行施之所能及。何以故？舍利子！如是善根系屬阿耨多羅三藐三菩提故。是故諸菩薩摩訶薩于菩薩藏微妙法門，應當聽聞受持讀誦，若復書寫廣為他說，發起正勤勇猛修習。

「複次舍利子！發起正勤波羅蜜多菩薩摩訶薩，當應修行不行行處。舍利子！云何名為不行行處？舍利子！不行行處所謂涅槃。言不行者，諸惡天魔所不行故。所言行者，正勤善人之所行故。言善人者，所謂諸佛獨覺及佛弟子

【現代漢語翻譯】現代漢語譯本：正行和殊勝的智慧都非常勇猛強健。舍利子！當菩薩摩訶薩修行精進波羅蜜多（Vīrya-pāramitā，精進到彼岸）時，由於具備如此強大的忍耐力，即使十方無量眾生各自拿著成百上千的刀劍，向菩薩發起攻擊和傷害，菩薩那時，對於所有眾生，也絕不會生起一絲一毫的嗔恨之心。舍利子！這樣的菩薩摩訶薩安住于忍耐的力量，就像大梵天王（Mahābrahmā，色界初禪天的天王）、像天帝釋（Śakra，忉利天之主）、像蘇迷盧四寶山王（Sumeru，佛教宇宙觀中的中心山）一樣不可動搖，常住慈悲，恒常發起意念去解救和治療眾生，對於所做的一切，終究不會退轉。而且，這位菩薩的心像大地一樣穩固，像大水一樣包容，像大火一樣熾熱，像大風一樣無礙，又像虛空一樣廣闊，並且能夠很好地修習對治貪、嗔、癡等煩惱的根本。舍利子！如果有菩薩摩訶薩用恒河沙數一樣多的無量世界裝滿一切無價珍寶，用來供養無量如來應正等覺（Tathāgata，如來；Arhat，應供；Samyaksaṃbuddha，正等覺），又有菩薩摩訶薩修行毗利耶波羅蜜多（Vīrya-pāramitā，精進到彼岸）的，聽聞這樣的大菩薩藏微妙法門，聽聞此經后，前往空閑之處，繫念思惟這樣的法，精進修學，使那些尚未修學的菩薩們也喜愛學習和修行。舍利子！這樣的菩薩摩訶薩因為修行精進，攝持無量美好的善根，不是那些行佈施所能比得上的。為什麼呢？舍利子！因為這樣的善根是屬於阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的。因此，各位菩薩摩訶薩對於菩薩藏的微妙法門，應當聽聞、受持、讀誦，如果能夠書寫，廣泛地為他人宣說，發起精進勇猛地修習。「再者，舍利子！發起精進波羅蜜多的菩薩摩訶薩，應當修行『不行』的行處。舍利子！什麼叫做『不行』的行處呢？舍利子！『不行』的行處就是所謂的涅槃（Nirvāṇa，寂滅）。所說的『不行』，是諸惡天魔所不能行的。所說的『行』，是精進的善人所行的。所說的『善人』，就是諸佛、獨覺（Pratyekabuddha，辟支佛）以及佛的弟子。

【English Translation】 English version: Right conduct and supreme wisdom are both courageous and vigorous. Shariputra! When a Bodhisattva Mahasattva practices the Perfection of Diligence (Vīrya-pāramitā), possessing such great power of endurance, even if countless beings in the ten directions each wield hundreds and thousands of swords, attacking and harming the Bodhisattva, at that time, the Bodhisattva will not generate even the slightest thought of anger towards any sentient being. Shariputra! Such a Bodhisattva Mahasattva, abiding in the power of endurance, is as immovable as the Great Brahma King (Mahābrahmā), like the Lord of Gods, Shakra (Śakra), like Mount Sumeru (Sumeru), the king of four precious mountains, always dwelling in compassion, constantly arising with the intention to rescue and heal sentient beings, and will never retreat from all that they do. Moreover, this Bodhisattva's mind is as stable as the earth, as inclusive as great water, as fervent as great fire, as unhindered as great wind, and as vast as space, and is also able to skillfully cultivate the remedies for the roots of afflictions such as greed, anger, and ignorance. Shariputra! If a Bodhisattva Mahasattva were to fill countless worlds, as many as the sands of the Ganges River, with all kinds of priceless treasures, and use them to make offerings to countless Tathagatas, Arhats, Samyaksaṃbuddhas (Tathāgata, Arhat, Samyaksaṃbuddha), and if another Bodhisattva Mahasattva practices the Perfection of Diligence (Vīrya-pāramitā), upon hearing such profound Dharma of the Great Bodhisattva Treasury, after hearing this sutra, goes to a secluded place, focuses their mind on contemplating such Dharma, diligently studies and practices it, causing those Bodhisattvas who have not yet practiced to also love to learn and practice. Shariputra! Such a Bodhisattva Mahasattva, because of practicing diligence, gathers immeasurable excellent roots of virtue, which cannot be matched by those who practice giving. Why is that? Shariputra! Because such roots of virtue belong to Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi). Therefore, all Bodhisattva Mahasattvas, regarding the profound Dharma of the Bodhisattva Treasury, should listen, receive, uphold, and recite it, and if they can write it down, widely proclaim it to others, and initiate diligent and courageous practice. Furthermore, Shariputra! A Bodhisattva Mahasattva who initiates the Perfection of Diligence should practice the 'non-practice' place. Shariputra! What is called the 'non-practice' place? Shariputra! The 'non-practice' place is what is called Nirvana (Nirvāṇa). What is meant by 'non-practice' is that which the evil demons cannot practice. What is meant by 'practice' is that which diligent virtuous people practice. What is meant by 'virtuous people' are the Buddhas, Pratyekabuddhas (Pratyekabuddha), and the disciples of the Buddha.

。所以者何？諸登聖道所有善人及佛世尊，皆為趣向般涅槃故。舍利子！一切眾生多行三處。何等三處？所謂隨順惡道、趣向惡道、將墮惡道。是故諸菩薩摩訶薩于雜染法終不隨順，唯求出離戒忍多聞白等諸法。舍利子！世間眾生多住無業，而恒自計住于有業。世間眾生多諸懈怠，而恒自謂發起正勤。是故舍利子！聰慧菩薩摩訶薩終不與彼無業懈怠共相習近，又亦不墮于其數中，唯與同行發起正勤諸大菩薩而相習近。何以故？舍利子！無有眾生於彼最勝無染凈相大般涅槃生凈信解如菩薩者。舍利子！發起正勤波羅蜜多菩薩摩訶薩，不唯自為證涅槃故發勤精進，然為攝受一切有情令諸眾生得利樂故，修行正行發勤精進，開示教導安處眾生於聖道路故，說菩薩名善丈夫。」

爾時世尊欲重宣此義而說頌曰：

「正勤無緩縵，　　常具大精進，　于菩薩藏法，　　聰睿恒受持。　善思惟法義，　　于佛不思議，　但勤求凈法，　　故名為菩薩。　正勤大慧者，　　坐妙菩提樹，　摧怖惡魔軍，　　由般若精進。　現守護禁戒，　　任持諸世間，　為利益眾生，　　常精進無限。

「複次舍利子！如是大乘大菩薩藏微妙經典流佈於世，能令眾生髮大歡喜，又能引生福德智慧，感大財富令其增長，

【現代漢語翻譯】現代漢語譯本：為什麼會這樣呢？因為所有證得聖道的人，以及佛世尊，都是爲了趨向般涅槃（涅槃：佛教的最高境界，指脫離輪迴的解脫）的緣故。舍利子（舍利子：佛陀的十大弟子之一，以智慧著稱）！一切眾生大多在三種狀態中活動。是哪三種狀態呢？就是隨順惡道、趨向惡道、將要墮入惡道。因此，諸位菩薩摩訶薩（菩薩摩訶薩：指發大心的菩薩）對於雜染的法決不隨順，只求出離，修持戒律、忍辱、多聞、白法等諸法。舍利子！世間眾生大多安住于無業的狀態，卻總是自認為安住于有業的狀態。世間眾生大多懈怠，卻總是自認為發起了精進。因此，舍利子！聰慧的菩薩摩訶薩決不與那些無業懈怠的人親近，也不墮入他們的行列，只與那些同行並精進的大菩薩親近。為什麼呢？舍利子！沒有眾生像菩薩那樣，對於那最殊勝、無染凈相的大般涅槃生起清凈的信解。舍利子！發起精進波羅蜜多（波羅蜜多：指到達彼岸的修行方法）的菩薩摩訶薩，不僅爲了自己證得涅槃而精進，還爲了攝受一切有情，使眾生得到利益和安樂，修行正行，發起精進，開示教導，安置眾生於聖道，所以被稱為菩薩，是善丈夫。那時，世尊爲了重申這個道理，說了偈頌：『精進不懈怠，常具大精進，對於菩薩藏法，聰慧恒受持。善於思惟法義，對於佛的不思議，只勤求清凈法，所以名為菩薩。精進大智慧者，坐于菩提樹下，摧毀怖畏的魔軍，依靠般若（般若：指智慧）精進。展現守護禁戒，任持諸世間，爲了利益眾生，常精進無限。』『再者，舍利子！像這樣的大乘大菩薩藏微妙經典流佈於世，能使眾生生起大歡喜，又能引生福德智慧，感得大財富並使其增長，』

【English Translation】 English version: Why is that so? It is because all those who have attained the holy path, as well as the World Honored Ones, all strive towards Parinirvana (Parinirvana: the ultimate state of liberation in Buddhism, beyond the cycle of rebirth). Shariputra (Shariputra: one of the Buddha's ten principal disciples, known for his wisdom)! Most sentient beings engage in three states. What are these three states? They are: following the evil path, heading towards the evil path, and being about to fall into the evil path. Therefore, the Bodhisattva Mahasattvas (Bodhisattva Mahasattva: a Bodhisattva who has generated the great mind of enlightenment) never follow defiled dharmas, but only seek liberation, practicing precepts, patience, learning, and pure dharmas. Shariputra! Most sentient beings in the world dwell in a state of non-action, yet they always consider themselves to be dwelling in a state of action. Most sentient beings in the world are lazy, yet they always consider themselves to have initiated diligence. Therefore, Shariputra! Wise Bodhisattva Mahasattvas never associate with those who are inactive and lazy, nor do they fall into their ranks, but only associate with great Bodhisattvas who practice together and initiate diligence. Why is that? Shariputra! No sentient being has the pure faith and understanding of the most supreme, undefiled, and pure aspect of Great Parinirvana like a Bodhisattva. Shariputra! A Bodhisattva Mahasattva who initiates the Paramita (Paramita: the perfection of practice that leads to the other shore) of diligence, not only strives diligently for their own attainment of Nirvana, but also for the sake of embracing all sentient beings, enabling them to gain benefit and happiness, practicing righteous conduct, initiating diligence, revealing and teaching, and placing sentient beings on the holy path. Therefore, they are called Bodhisattvas, and are good men. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Diligence without slackness, always possessing great diligence, towards the Bodhisattva's treasury of teachings, the wise constantly uphold. Skillfully contemplating the meaning of the Dharma, towards the Buddha's inconceivable nature, only diligently seeking pure Dharma, therefore they are called Bodhisattvas. The diligent and greatly wise one, sitting under the Bodhi tree, destroys the fearful armies of Mara, through Prajna (Prajna: wisdom) and diligence. Manifesting the protection of precepts, upholding all the worlds, for the benefit of sentient beings, they are always infinitely diligent.' 'Furthermore, Shariputra! Such great Mahayana (Mahayana: the Great Vehicle of Buddhism) and Bodhisattva's treasury of subtle scriptures, when spread in the world, can cause sentient beings to generate great joy, and can also give rise to merit and wisdom, and bring about great wealth and cause it to increase,'

能感諸天殊勝快樂，能感一切圓滿具足，能生一切諸佛如來力、無所畏、無礙智解、大慈大悲大喜大舍不共佛法。略而言之，能引一切諸佛之法，摧怖魔怨令心清凈，能發猛慧窮生涯本，盡苦邊際能近涅槃。舍利子！于當來世我與汝等般涅槃後後五百歲，爾時多有薄福眾生，當於是經不生信重毀滅捨棄。復有無量福德眾生，欽奉是經如理修學勤加精進，為求無上正等菩提故，為求尸羅故，為求多聞、為求定、慧、解脫、解脫智見故，為求一切佛法利樂一切眾生故，為舍邪見修行正見故，為捨生死流轉修于聖道故，為欲演說正法降伏天魔故，為欲舍離貪愛調伏瞋心、摧破愚癡除滅無明發慧明故。

「複次舍利子！當來之世若有眾生聞是法已，為求一切諸善法故，當發增上勇猛正勤。以聞如是微妙法故，于諸佛法無有障礙決定無疑。舍利子！爾時復有無量眾生，福果所資住增上意，為求無上正等覺故聽是經典，聞已當獲廣大歡喜，于菩薩藏微妙法門極善研習如說修行。又舍利子！爾時當有于如來教樂聞法者，彼諸眾生隨以何等差別因緣，遇得聽聞如是經典，聞已當獲廣大歡喜，生歡喜已發堅精進，能于如是大菩薩藏微妙法寶取少寶分。舍利子！譬如大海水上漂流無量種種熟果，色香美味皆悉具足。有一丈夫發起勇猛

【現代漢語翻譯】現代漢語譯本能感受到諸天殊勝的快樂，能感受到一切圓滿具足，能生出一切諸佛如來的力量、無所畏懼、無礙的智慧理解、大慈大悲大喜大舍這些不共的佛法（指佛獨有的教法）。簡而言之，能引導一切諸佛的教法，摧毀恐懼魔怨令心清凈，能引發猛烈的智慧窮究生命的根本，盡除痛苦的邊際能接近涅槃（佛教的最高境界）。舍利子（佛陀的十大弟子之一）！在未來的世間，我與你們般涅槃（佛陀的去世）后五百年，那時會有很多福薄的眾生，對於這部經不生信重，會毀壞捨棄。又會有無量福德的眾生，恭敬奉行這部經，如理修學，勤加精進，爲了求得無上正等菩提（最高覺悟）的緣故，爲了求得尸羅（戒律）的緣故，爲了求得多聞、爲了求得禪定、智慧、解脫、解脫的智慧見解的緣故，爲了求得一切佛法利益一切眾生的緣故，爲了捨棄邪見修行正見的緣故，爲了捨棄生死流轉修習聖道的緣故，爲了想要演說正法降伏天魔的緣故，爲了想要舍離貪愛調伏嗔心、摧破愚癡除滅無明（對事物真相的迷惑）而生髮智慧光明的緣故。『再者，舍利子！當未來的世間，如果有眾生聽聞這部法后，爲了求得一切諸善法的緣故，應當發起增上勇猛的正勤。因為聽聞如此微妙的法，對於諸佛的教法沒有障礙，決定無疑。舍利子！那時又會有無量眾生，因為福報的資助而安住于增上意，爲了求得無上正等覺的緣故聽聞這部經典，聽聞後會獲得廣大的歡喜，對於菩薩藏（菩薩所修行的法門）的微妙法門極其善巧地研習，如所說的那樣修行。又舍利子！那時會有對於如來教法樂於聽聞的人，那些眾生隨以何種不同的因緣，遇到聽聞這部經典，聽聞後會獲得廣大的歡喜，生起歡喜後會發起堅固的精進，能夠在這大菩薩藏的微妙法寶中取到少許的寶分。舍利子！譬如大海水上漂流著無量種種成熟的果實，顏色香味味道都完全具備。有一個丈夫發起勇猛的

【English Translation】 English version It can sense the supreme happiness of the heavens, it can sense all perfections and completeness, it can generate all the powers of the Buddhas, the Tathagatas, fearlessness, unobstructed wisdom and understanding, great compassion, great joy, and great equanimity, these unique Buddha Dharmas (referring to the unique teachings of the Buddha). In short, it can guide all the teachings of the Buddhas, destroy the fear of demonic enemies, purify the mind, it can generate fierce wisdom to investigate the root of life, eliminate the edge of suffering, and approach Nirvana (the highest state in Buddhism). Shariputra (one of the ten great disciples of the Buddha)! In the future world, five hundred years after my Parinirvana (the passing away of the Buddha) with you all, there will be many beings with little merit, who will not believe in this sutra, and will destroy and abandon it. There will also be countless beings with great merit, who will respectfully uphold this sutra, practice and study it according to the principles, diligently strive forward, for the sake of seeking the unsurpassed perfect Bodhi (supreme enlightenment), for the sake of seeking Sila (precepts), for the sake of seeking extensive learning, for the sake of seeking Samadhi (meditation), wisdom, liberation, and the wisdom and insight of liberation, for the sake of seeking all the Buddha Dharmas to benefit all sentient beings, for the sake of abandoning wrong views and practicing right views, for the sake of abandoning the cycle of birth and death and cultivating the holy path, for the sake of wanting to expound the right Dharma and subdue the heavenly demons, for the sake of wanting to abandon greed, subdue anger, destroy ignorance, eliminate ignorance (delusion about the true nature of things), and generate wisdom and light. 『Furthermore, Shariputra! In the future world, if there are beings who, after hearing this Dharma, for the sake of seeking all good Dharmas, should generate increased courageous and diligent effort. Because of hearing such a subtle Dharma, they will have no obstacles to the Buddha's teachings and will be without doubt. Shariputra! At that time, there will also be countless beings, supported by the fruits of their merit, who will dwell in increased intention, and for the sake of seeking unsurpassed perfect enlightenment, will listen to this scripture. After hearing it, they will obtain great joy, and will skillfully study the subtle Dharma doors of the Bodhisattva Pitaka (the teachings and practices of Bodhisattvas), and practice as it is said. Also, Shariputra! At that time, there will be those who are happy to hear the Dharma of the Tathagata's teachings. Those beings, through whatever different causes and conditions, will encounter and hear this scripture. After hearing it, they will obtain great joy, and having generated joy, they will generate firm diligence, and will be able to take a small portion of the treasure from this great Bodhisattva Pitaka's subtle Dharma treasure. Shariputra! It is like in the ocean, countless kinds of ripe fruits are floating on the water, with colors, fragrances, and flavors all complete. There is a man who generates courageous

大精進力，便入海中運動手足接取彼果若二若三。然是丈夫執持此果，從海而出往至一處取而嘗之，乃知其味淳美希有，即作是念：『如是妙果具色香味，我從生來未曾得食，當更發勤精進重入海中，運其手足斂收余果。』作是念已，來至海濱通遍觀之了不復見，深起追悔生大憂惱：『我先何為不多收取，乃令失是無量妙果。』如是舍利子！於我滅後後五百歲，無上正法將滅之時，當有無量諸眾生等，少信少施少戒少慧少修精進，隨以何等差別因緣，遇得聽聞如是經寶。既聞法已，於此經中但得少分微淺之義，乃至受持一四句頌，復為惡魔嬈亂障蔽，不為眾人之所敬問及以供養稱讚信奉。是持經者知彼眾人不敬重故，便於此經安住舍心，持先所聞經中句義微細少分，往一靜處思惟觀察，心生歡喜而復悔恨，作如是言：『嗚呼奇哉！我於今者大失善利。諸佛如來無上正教，如何不多聽聞領受？』又于如來起深重心，倍于先來發正念者。舍利子！當爾之時，有諸苾芻惡魔持故，聞是經已，于眾人前當起誹謗，言是經典，諸文華者之所造作，實非佛說。由如是故，有諸苾芻於是經典全不聽受。」

爾時世尊欲重宣此義而說頌曰：

「聞是法已，　　當無障礙，　　于諸佛法，　最上無疑。　　諸少福者，　　不得

{ "translations": [ "現代漢語譯本：他以巨大的精進力量，進入海中，運用手腳去撿取那些果實，或許撿到兩三個。然後，這個人拿著這些果實，從海里出來，走到一個地方，取出一個嚐了嚐，才知道它的味道純正美好，非常稀有。他立刻想到：『這樣的美妙果實，色香味俱全，我從出生以來從未吃過，我應當更加努力精進，再次進入海中，運用手腳去收集剩餘的果實。』這樣想著，他來到海邊，四處觀看，卻再也看不見那些果實了，他深深地感到後悔，產生了巨大的憂愁：『我先前為什麼不多收取一些，以至於失去了這無量的美妙果實。』舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！在我滅度后五百年，無上正法將要衰滅的時候，會有無數的眾生，他們缺少信心、佈施、戒律、智慧和修行精進，因為各種不同的因緣，才得以聽聞到這樣的經寶。聽聞佛法后，他們在這部經中只得到少許微淺的含義，甚至只是受持一四句偈，又被惡魔擾亂障礙，不被眾人尊敬、詢問、供養、稱讚和信奉。這些持經的人知道眾人不敬重他們，就對這部經產生了捨棄之心，只保留先前聽聞的經中微細少分的含義，到一個安靜的地方去思考觀察，心中感到歡喜，又感到後悔，這樣說道：『唉呀，真是奇怪！我今天失去了巨大的善利。諸佛如來無上的正教，我為什麼不多聽聞領受呢？』他們又對如來生起深深的敬重心，比先前更加發起了正念。舍利子！當那個時候，有些比丘（bhikṣu，佛教出家男眾）被惡魔控制，聽聞這部經后，會在眾人面前誹謗這部經，說這部經典是那些文辭華麗的人所造作的，並非佛陀所說。因為這樣的原因，有些比丘完全不聽受這部經典。」, "那時，世尊想要重申這個道理，就說了偈頌：", "『聽聞此法后，應當沒有障礙，對於諸佛的教法，最上乘的教義沒有疑惑。那些福報淺薄的人，不能夠理解。』" ], "english_translations": [ "English version: With great vigor, he entered the sea, using his hands and feet to gather the fruits, perhaps two or three. Then, this man, holding these fruits, came out of the sea, went to a place, took one and tasted it, and realized its flavor was pure and exquisite, very rare. He immediately thought: 『Such wonderful fruits, with perfect color, aroma, and taste, I have never eaten since birth. I should be more diligent and vigorous, re-enter the sea, and use my hands and feet to collect the remaining fruits.』 Thinking this, he came to the seashore, looked all around, but could no longer see those fruits. He deeply regretted it and felt great sorrow: 『Why didn't I collect more before, so that I wouldn't have lost these immeasurable wonderful fruits?』 Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! In the five hundred years after my passing, when the supreme Dharma is about to decline, there will be countless sentient beings who lack faith, generosity, discipline, wisdom, and diligent practice. Due to various causes and conditions, they will have the opportunity to hear such a precious scripture. After hearing the Dharma, they will only grasp a small, shallow meaning from this scripture, even just holding onto a four-line verse. They will be disturbed and obstructed by demons, and will not be respected, questioned, offered to, praised, or believed by the public. These scripture holders, knowing that the public does not respect them, will develop a mind of abandonment towards this scripture. They will only retain the subtle, small portion of the meaning they heard earlier, and go to a quiet place to contemplate and observe. They will feel joy in their hearts, but also regret, saying: 『Alas, how strange! Today I have lost great benefits. Why didn't I listen to and receive more of the supreme teachings of the Buddhas and Tathagatas?』 They will then develop a deep respect for the Tathagata, and generate right mindfulness more than before. Shariputra! At that time, some bhikshus (bhikṣu, Buddhist monks) will be possessed by demons. After hearing this scripture, they will slander it in front of the public, saying that this scripture was created by those who are skilled in flowery language, and is not spoken by the Buddha. Because of this, some bhikshus will not listen to this scripture at all.」, "At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:", "『Having heard this Dharma, one should have no obstacles, and have no doubt about the supreme teachings of all Buddhas. Those with little merit cannot understand.』" ] }

聽聞，　諸多福者，　　聞是經典。　　少福之人，　雖聞不信，　　多福聞已，　　頂戴如鬘。　諸少福者，　　言非聖教，　　當墜惡趣，　如盲墮坑。　　多福之人，　　聞生歡喜，　當往善趣，　　如酥滴水。　　諸薄福者，　聞生憂惱，　　受苦長夜，　　不脫黑暗。　雖得少聞，　　復為魔嬈，　　謗佛菩提，　速入地獄。

「複次舍利子！諸佛如來具足成就清凈妙智，乃至能知四眾之心。若一苾芻、苾芻尼、鄔波索、迦鄔波斯迦，于當來世正法滅時，或有聽聞如是經典隨順領受，或有聞已輕毀誹謗，或有眾生全不聽聞，如是一切如來凈智悉能了知。舍利子！若有菩薩摩訶薩及餘一切諸有眾生，聞已領受如是經典精進修習，當得成就四種無障清凈之法。何等為四？一者成就尸羅無障清凈，二者成就具足無難清凈，三者成就逢值諸佛親事供養無障清凈，四者成就見慈氏佛初得見已無障清凈。舍利子！彼諸眾生聞是經已，如上所說諸妙善根，隨其方便必當獲得。舍利子！是名菩薩摩訶薩修行正勤波羅蜜多故成就四種無上清凈之法。

「複次舍利子！于當來世正法滅時，有諸菩薩摩訶薩安住大乘修行正勤波羅蜜多者，於是經典勤加修學，發大精進聽聞受持、書寫讀誦窮尋旨趣、廣

【現代漢語翻譯】現代漢語譯本聽聞，那些有大福報的人，會聽聞這部經典。而那些福報淺薄的人，即使聽到了也不會相信。有大福報的人聽聞后，會像戴上花環一樣恭敬頂戴。那些福報淺薄的人，會說這不是聖賢的教誨，他們會因此墮入惡道，就像盲人掉進坑裡一樣。有大福報的人，聽聞後會心生歡喜，他們會前往善道，就像酥油滴入水中一樣融洽。那些福報淺薄的人，聽聞後會感到憂愁煩惱，他們將在漫長的黑夜中受苦，無法擺脫黑暗。即使他們稍微聽聞了一些，也會被魔所擾亂，他們會誹謗佛的菩提智慧，迅速墮入地獄。

『再者，舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！諸佛如來（Tathāgata，佛的稱號）具足成就清凈微妙的智慧，甚至能夠知道四眾（比丘、比丘尼、優婆塞、優婆夷）的心念。如果有一位比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），在未來正法（sad-dharma，佛陀的教法）衰滅的時候，有人聽聞這樣的經典並隨順領受，或者有人聽聞后輕視譭謗，或者有眾生完全沒有聽聞，這一切如來的清凈智慧都能夠完全知曉。舍利子！如果有菩薩摩訶薩（bodhisattva-mahāsattva，發大心的菩薩）以及其他一切有情眾生，聽聞后領受這樣的經典，精進修行，將會成就四種無障礙的清凈之法。是哪四種呢？第一是成就戒律（śīla，行爲規範）無障礙的清凈，第二是成就具足無難的清凈，第三是成就能夠遇到諸佛並親自侍奉供養的無障礙清凈，第四是成就見到慈氏佛（Maitreya，未來佛）初次見面時的無障礙清凈。舍利子！那些眾生聽聞這部經典后，如上面所說的各種美好善根，都會隨其因緣方便而獲得。舍利子！這被稱為菩薩摩訶薩修行正勤波羅蜜多（vīrya-pāramitā，精進到彼岸）所成就的四種無上清凈之法。』

『再者，舍利子！在未來正法衰滅的時候，有菩薩摩訶薩安住于大乘（mahāyāna，佛教的一個主要流派）修行正勤波羅蜜多的人，對於這部經典勤加修學，發起大精進心，聽聞受持、書寫讀誦，深入探究其旨趣，廣泛

【English Translation】 English version Thus have I heard, Those with great merit will hear this scripture. Those with little merit, even if they hear it, will not believe. Those with great merit, upon hearing it, will respectfully accept it as a garland on their head. Those with little merit will say it is not the teaching of the sages, and they will fall into evil realms, like a blind person falling into a pit. Those with great merit, upon hearing it, will rejoice, and they will go to good realms, like ghee melting into water. Those with little merit, upon hearing it, will feel sorrow and distress, and they will suffer in the long night, unable to escape the darkness. Even if they hear a little, they will be disturbed by demons, and they will slander the Bodhi (enlightenment) of the Buddha, quickly falling into hell.

'Furthermore, Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! The Tathagatas (Tathāgata, an epithet of the Buddha) are fully endowed with pure and wondrous wisdom, even to the point of knowing the minds of the four assemblies (monks, nuns, laymen, and laywomen). If there is a monk (bhikṣu), a nun (bhikṣuṇī), a layman (upāsaka), or a laywoman (upāsikā), in the future when the true Dharma (sad-dharma, the teachings of the Buddha) is declining, some may hear this scripture and accept it accordingly, or some may hear it and then despise and slander it, or some beings may not hear it at all; all of this the pure wisdom of the Tathagatas fully knows. Shariputra! If there are Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, a bodhisattva with a great mind) and all other sentient beings who, upon hearing it, accept this scripture and diligently practice it, they will attain four kinds of unobstructed purity. What are the four? First, they will attain the unobstructed purity of morality (śīla, ethical conduct); second, they will attain the purity of being fully endowed without difficulty; third, they will attain the unobstructed purity of encountering the Buddhas and personally serving and making offerings to them; fourth, they will attain the unobstructed purity of seeing Maitreya Buddha (Maitreya, the future Buddha) for the first time. Shariputra! Those beings who hear this scripture, as mentioned above, will surely obtain all the various good roots according to their conditions and means. Shariputra! This is called the four kinds of unsurpassed purity attained by Bodhisattva-Mahasattvas through the practice of diligent effort (vīrya-pāramitā, perfection of effort).'

'Furthermore, Shariputra! In the future when the true Dharma is declining, there will be Bodhisattva-Mahasattvas who abide in the Mahayana (mahāyāna, a major branch of Buddhism) and practice diligent effort, who will diligently study this scripture, generate great diligence, hear, accept, write, read, recite, deeply explore its meaning, and widely'

為他說敷揚開顯。爾時當有十障礙法出現世間，諸有智者深當覺知不應隨轉，但當發起勇猛精進受持是經。舍利子！何等名為十種障礙，智者覺知不應隨轉？舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔令持經者口噤不語，便於是經不得建立。是名第一障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔。令持經者患其眼目，便於是經不得建立。是名第二障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔令持經者身諸支節一時皆病，便於是經不得建立。是名第三障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔令持經者于其住處心不喜樂尋欲捨棄，便於是經不得建立。是名第四障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔令持經者互生忿恚，為忿壞心相加殘害，便於此經不得建立。是名第五障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典欲求誦習。爾時惡魔令持經者起言諍事、起斗訟事、起譏刺事、起乖離事、起瞋罵事，由是事故彼此口中互生矛槊，互相言訟、互

【現代漢語翻譯】現代漢語譯本為他宣講，闡明，開示。那時，世間會出現十種障礙之法，有智慧的人應當深刻覺知，不應隨之轉變，而應當發起勇猛精進之心，受持這部經典。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！什麼叫做十種障礙，有智慧的人覺知后不應隨之轉變呢？舍利子！有些比丘（bhikṣu，佛教出家男眾）發奮精進，想要聽聞、背誦、學習這部經典。這時，惡魔會使持經者口不能言，從而無法建立對這部經典的理解和實踐。這是第一種障礙之法。有智慧的人應當深刻覺知，不應隨之轉變。又，舍利子！有些比丘發奮精進，想要聽聞、背誦、學習這部經典。這時，惡魔會使持經者眼睛患病，從而無法建立對這部經典的理解和實踐。這是第二種障礙之法。有智慧的人應當深刻覺知，不應隨之轉變。又，舍利子！有些比丘發奮精進，想要聽聞、背誦、學習這部經典。這時，惡魔會使持經者身體各處關節同時生病，從而無法建立對這部經典的理解和實踐。這是第三種障礙之法。有智慧的人應當深刻覺知，不應隨之轉變。又，舍利子！有些比丘發奮精進，想要聽聞、背誦、學習這部經典。這時，惡魔會使持經者對所住之處心生厭惡，想要捨棄，從而無法建立對這部經典的理解和實踐。這是第四種障礙之法。有智慧的人應當深刻覺知，不應隨之轉變。又，舍利子！有些比丘發奮精進，想要聽聞、背誦、學習這部經典。這時，惡魔會使持經者之間互相產生憤怒，因憤怒而壞了心，互相殘害，從而無法建立對這部經典的理解和實踐。這是第五種障礙之法。有智慧的人應當深刻覺知，不應隨之轉變。又，舍利子！有些比丘發奮精進，想要背誦、學習這部經典。這時，惡魔會使持經者之間發生爭論、訴訟、譏諷、乖離、嗔罵等事，因此彼此口中如同生出矛和槊，互相爭辯、互相

【English Translation】 English version To expound, clarify, and reveal it for him. At that time, ten obstacles will appear in the world. Those with wisdom should deeply understand and not follow them, but should instead arouse courageous diligence to uphold this scripture. Śāriputra! What are these ten obstacles that the wise should understand and not follow? Śāriputra! Some bhikṣus (Buddhist monks) diligently strive to hear, recite, and study this scripture. At that time, the evil demon will cause the scripture holder to become mute, thus preventing the establishment of this scripture. This is the first obstacle. Those with wisdom should deeply understand and not follow it. Furthermore, Śāriputra! Some bhikṣus diligently strive to hear, recite, and study this scripture. At that time, the evil demon will cause the scripture holder to suffer from eye ailments, thus preventing the establishment of this scripture. This is the second obstacle. Those with wisdom should deeply understand and not follow it. Furthermore, Śāriputra! Some bhikṣus diligently strive to hear, recite, and study this scripture. At that time, the evil demon will cause all the limbs of the scripture holder to become ill simultaneously, thus preventing the establishment of this scripture. This is the third obstacle. Those with wisdom should deeply understand and not follow it. Furthermore, Śāriputra! Some bhikṣus diligently strive to hear, recite, and study this scripture. At that time, the evil demon will cause the scripture holder to dislike their dwelling place and want to abandon it, thus preventing the establishment of this scripture. This is the fourth obstacle. Those with wisdom should deeply understand and not follow it. Furthermore, Śāriputra! Some bhikṣus diligently strive to hear, recite, and study this scripture. At that time, the evil demon will cause the scripture holders to become angry with each other, and due to anger, they will harm each other, thus preventing the establishment of this scripture. This is the fifth obstacle. Those with wisdom should deeply understand and not follow it. Furthermore, Śāriputra! Some bhikṣus diligently strive to recite and study this scripture. At that time, the evil demon will cause the scripture holders to engage in disputes, lawsuits, mockery, discord, and scolding. Because of this, their mouths will be like spears and lances, and they will argue and

相殘害、互相乖競，由起如是諍競事故便生障礙，於是經典不得流轉，起意造作諸餘事業。是名第六障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典欲求誦習。爾時惡魔將壞滅故作諸形相，或俗人形、或出家形，來至其所嬈亂其意，令於是經不能受持反加謗毀，復更起心樂餘事業。是名第七障礙之法。諸有智者深當覺知不應隨轉。又舍利子！當來之世正法欲滅，爾時有諸年少苾芻，於是經典起清凈信心生愛樂，在我法律中為行毗利耶波羅蜜多故發勤精進，于阿耨多羅三藐三菩提深心安住，又於是經恭敬聽聞，既得聞已生大歡喜。時諸年少苾芻，當爲鄔波柁耶及阿遮利耶二本學師之所障礙，令于自法不生樂欲。是時二師而語之言：『汝所持經，此非佛語、非佛菩提、非是正法、非毗奈耶、非大師教。』時彼苾芻聞師教誨信受領解，于佛菩提即便棄捨。是時二師重語苾芻：『汝等應當精進修學，如我所說若法若律。』時諸苾芻信受領已，先所修習增上善根，為師所壞皆悉斷滅。舍利子。彼諸苾芻斷善根已，復為惡魔之所誑惑，由誑惑故於佛正教造障法業，臨命終時惡境現前惛癡迷亂，乃至夭死都皆集現，而復重興感地獄業。舍利子！如是當來諸不善事，如來於此悉能了知。又舍利子！當來

【現代漢語翻譯】現代漢語譯本互相殘害、互相爭鬥，由此產生爭端，就會產生障礙，於是經典無法流傳，轉而開始從事其他事務。這被稱為第六種障礙之法。有智慧的人應當深刻認識到不應隨之而轉。還有，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！有些比丘（bhikṣu，佛教出家男眾）發奮精進，想要學習誦讀這些經典。這時，惡魔爲了破壞他們的修行，會化作各種形象，有時是俗人，有時是出家人，來到他們身邊擾亂他們的心意，使他們不能接受和持守這些經典，反而加以誹謗，轉而喜歡其他的事情。這被稱為第七種障礙之法。有智慧的人應當深刻認識到不應隨之而轉。還有，舍利子！未來正法將要衰滅時，有些年輕的比丘，對這些經典生起清凈的信心，產生喜愛之心，爲了在我的教法中修行毗利耶波羅蜜多（vīrya-pāramitā，精進波羅蜜多）而發奮精進，對阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）深心安住，並且恭敬地聽聞這些經典，聽聞之後生起極大的歡喜。這時，這些年輕的比丘，會被他們的鄔波柁耶（upādhyāya，親教師）和阿遮利耶（ācārya，軌範師）這兩位本學老師所障礙，使他們對自己的教法不再產生喜好。這時，這兩位老師會對他們說：『你們所持的經典，不是佛陀所說，不是佛陀的菩提，不是正法，不是毗奈耶（vinaya，戒律），不是大師的教導。』這時，那些比丘聽了老師的教誨，信受領解，就放棄了對佛陀菩提的追求。這時，這兩位老師又對那些比丘說：『你們應當精進修學，按照我所說的法和律。』這時，那些比丘信受領解后，先前所修習的增上善根，都被老師破壞，全部斷滅。舍利子，那些比丘斷滅善根后，又被惡魔所迷惑，由於被迷惑，對佛陀的正教製造障礙，臨命終時，惡境現前，昏聵迷亂，甚至夭折，這些都同時出現，並且重新造作感生地獄的業。舍利子！這些未來將要發生的不善之事，如來（tathāgata，佛陀的稱號之一）對此都能夠了知。還有，舍利子！未來

【English Translation】 English version They harm each other, compete with each other, and from such disputes, obstacles arise. Consequently, the scriptures cannot circulate, and they turn to engaging in other activities. This is called the sixth Dharma of Obstruction. Those with wisdom should deeply understand and not follow this path. Furthermore, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! There are bhikṣus (Buddhist monks) who diligently strive to study and recite these scriptures. At that time, the evil Māra, in order to destroy their practice, will manifest in various forms, sometimes as laypeople, sometimes as monks, coming to their places to disturb their minds, causing them to be unable to accept and uphold these scriptures, instead slandering them and turning to other pursuits. This is called the seventh Dharma of Obstruction. Those with wisdom should deeply understand and not follow this path. Furthermore, Śāriputra! In the future, when the true Dharma is about to perish, there will be young bhikṣus who develop pure faith in these scriptures, generating love for them. They will diligently strive to practice the vīrya-pāramitā (perfection of effort) within my teachings, deeply abiding in anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and respectfully listen to these scriptures, experiencing great joy upon hearing them. At that time, these young bhikṣus will be obstructed by their upādhyāyas (preceptors) and ācāryas (teachers), causing them to lose their desire for their own Dharma. These two teachers will then say to them: 『The scriptures you uphold are not the words of the Buddha, not the Buddha's Bodhi, not the true Dharma, not the vinaya (monastic rules), and not the teachings of the Master.』 Upon hearing their teachers' instructions, these bhikṣus will believe and accept them, abandoning their pursuit of the Buddha's Bodhi. Then, these two teachers will say to the bhikṣus: 『You should diligently study and practice according to the Dharma and rules I have taught.』 Upon believing and accepting this, the bhikṣus' previously cultivated roots of merit will be destroyed by their teachers, completely extinguished. Śāriputra, after these bhikṣus have destroyed their roots of merit, they will be further deluded by Māra. Due to this delusion, they will create obstacles to the Buddha's true teachings. At the time of their death, evil realms will appear before them, causing confusion and delusion, even leading to premature death. All of these will manifest, and they will create karma that leads to rebirth in hell. Śāriputra! The Tathāgata (one of the titles of the Buddha) is fully aware of these future unwholesome events. Furthermore, Śāriputra! In the future

之世，有諸年少苾芻於是經典起諸惡見誹謗不信，凡所游履經行往來，以種種言常興謗毀。如來於此悉能了知。舍利子！菩薩摩訶薩發勤精進住大乘者，當於爾時應起四想。何等為四？一者應當發起自調伏想；二者應觀自身所作事業，不應觀他所有諸事；三者于彼有情起悲愍想；四者住空閑處，于自他心起隨護想。舍利子！如是四想，住大乘者若被誹謗，應當發起。又舍利子！當來之世，無量眾生受諸邪見，于彼演說正法苾芻信受者少，不懷敬重請問經義，又不供養親近往來，亦不承事返生凌蔑。于說非法苾芻信受者多，得大勢力，為諸眾生所共敬重請問經義，供養稱讚是非法者。因此緣故，復於是經譭謗譏笑。舍利子！當爾之時，諸眾生等於是經典不欣樂者，聞斯譭謗倍不欣樂。諸欣樂者被謗毀故，便於此經舍離樂欲教離樂欲。諸苾芻等轉更熾盛，致令轉讀是經典者于眾會前不得開示。是名第八障礙之法。諸有智者應當覺知不應隨轉。又舍利子！當來之世有諸苾芻，貪愛所蔽多行劫盜，欣樂世間三種弊法。何等為三？一者欣樂追求世間衣缽，二者欣樂追求世間飲食，三者欣樂追求世間戲論綺飾文頌。如是三法是名第九障礙之法。諸有智者應當覺知不應隨轉。又舍利子！當來之世正法滅時，有諸菩薩安住大乘行毗利耶

波羅蜜多故，於是經典發勤勇猛增上精進書寫受持研尋讀誦，廣為他人開示演說。彼諸人等當爲諸魔之所執持、煩惱業障之所覆蔽，喜世間業、樂世間業、方便勤求世間事業，於世談論喜樂轉增，方便勤求世間談論，喜樂睡眠，方便勤求喜于眾亂樂於眾亂，方便勤求樂著眾亂。於是經典不能受持，又不轉讀研尋其義，亦不為他廣敷開示。舍利子！于佛教中無有所餘能為內損，無有所餘能速毀滅，唯除懶惰諸惡苾芻。是名第十障礙之法。諸有智者應當覺知不應隨轉。」

爾時世尊欲重宣此義而說頌曰：

「正法滅時多障礙，　　當興種種惡魔業，　于白凈法不修習，　　亦不樂求勝涅槃。　薄少智慧具惡覺，　　不求安住于正法，　備行種種非法行，　　游諸惡趣定無疑。　彼諸眾生臨命終，　　無有能為救護者，　又彼親教及傳授，　　命終當墮三惡趣。　百千拘胝那庾劫，　　為求世利涉諸苦，　常為三火所燒然，　　云何令彼速解脫？　我已證成無等覺，　　轉于微妙梵法輪，　諸天世間不能轉，　　今故為轉度眾生。　如是彼時諸群生，　　舍我世間難得法，　習近惡魔諸品類，　　當受無邊極重苦。　障彼習行施戒等，　　菩提聖道之因緣，　若有精勤于佛教，　　當迷

【現代漢語翻譯】現代漢語譯本因為修習波羅蜜多（paramita，意為到達彼岸的修行），於是對於經典發起勤奮勇猛、增上精進，書寫、受持、研習、讀誦，並廣為他人開示演說。那些人會被諸魔所控制，被煩惱業障所覆蓋，喜歡世俗的事務，樂於世俗的事務，想方設法勤求世俗的事業，在世俗的談論中喜樂增長，想方設法勤求世俗的談論，喜歡睡眠，想方設法喜歡參與眾人的喧鬧，樂於眾人的喧鬧，想方設法執著于眾人的喧鬧。因此，他們不能受持經典，也不去轉讀、研習其中的含義，也不為他人廣泛地開示。舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！在佛教中，沒有其他東西能造成內在的損害，沒有其他東西能迅速毀滅，唯有懶惰的惡比丘（bhiksu，佛教出家男眾）。這被稱為第十種障礙之法。有智慧的人應當覺知，不應隨之而轉。」，那時，世尊想要重申這個道理，就說了偈頌：『正法衰敗時，多有障礙，會興起種種惡魔的作為，對於清凈的佛法不修習，也不樂於追求殊勝的涅槃（nirvana，佛教的最高境界）。他們缺少智慧，具有錯誤的見解，不尋求安住于正法，反而去做種種非法的事情，在惡道中輪迴毫無疑問。那些眾生臨終時，沒有誰能救護他們，而且他們的親教師和傳授者，死後也會墮入三惡道。他們百千拘胝那庾劫（kotinayuta kalpa，極長的時間單位）爲了追求世俗的利益而經歷各種痛苦，常常被貪嗔癡三火所燃燒，如何能讓他們迅速解脫呢？我已經證得無上正等正覺（anuttara-samyak-sambodhi，佛陀的最高覺悟），轉動微妙的梵法輪（brahmacakra，佛陀的教法），諸天世間都不能轉動，現在我爲了度化眾生而轉動。像這樣，那時那些眾生，捨棄我這世間難得的佛法，親近惡魔的種類，將承受無邊極重的痛苦。他們會障礙他人修行佈施、持戒等，這些是通往菩提（bodhi，覺悟）聖道的因緣。如果有人精勤于佛教，就會迷失。』

【English Translation】 English version Because of practicing paramita (perfection, reaching the other shore), they diligently and vigorously engage in writing, receiving, studying, reading, and reciting the scriptures, and widely explain and expound them to others. Those people will be possessed by demons, covered by afflictions and karmic obstacles, delight in worldly affairs, enjoy worldly affairs, and diligently seek worldly pursuits. They will increase their joy in worldly discussions, diligently seek worldly discussions, enjoy sleep, diligently seek to enjoy the chaos of the crowd, delight in the chaos of the crowd, and diligently seek to be attached to the chaos of the crowd. Therefore, they cannot receive and uphold the scriptures, nor do they turn to read and study their meaning, nor do they widely expound them to others. Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! In Buddhism, there is nothing else that can cause internal damage, nothing else that can quickly destroy, except for lazy and evil bhiksus (Buddhist monks). This is called the tenth dharma of obstruction. Those who are wise should be aware and should not follow it.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 『When the true Dharma declines, there are many obstacles, various demonic activities will arise. They do not cultivate the pure Dharma, nor do they seek the supreme nirvana (the ultimate state of enlightenment). They lack wisdom and have evil views, they do not seek to abide in the true Dharma, but instead engage in various unlawful practices, and will undoubtedly wander in the evil realms. When those beings are about to die, there is no one to protect them, and their teachers and instructors will also fall into the three evil realms after death. For hundreds of thousands of kotinayuta kalpas (an extremely long period of time), they endure various sufferings in pursuit of worldly benefits, and are constantly burned by the three fires of greed, hatred, and delusion. How can they be quickly liberated? I have attained the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), and turned the subtle Brahma wheel (the Buddha's teachings), which cannot be turned by the gods and the world. Now I turn it to liberate sentient beings. In this way, at that time, those beings will abandon my rare Dharma in the world, and associate with the kinds of demons, and will suffer boundless and extreme pain. They will obstruct others from practicing generosity, keeping precepts, etc., which are the causes and conditions for the path to bodhi (enlightenment). If someone is diligent in Buddhism, they will be lost.』

惑彼正道路。　諸有聽聞如是法，　　宣說無我諸空理，　安住此法正行時，　　惡魔當爲彼障礙。　謂此最勝此真實，　　于非勝實勝實想，　反加謗毀佛正教，　　當知速墮于地獄。　若有眾生於佛所，　　深起堅牢愛恭敬，　聽聞如是正法已，　　歡喜隨順而稱讚。　惡魔知彼既生喜，　　與諸眷屬同愁怖，　便興種種驚畏相，　　于彼人所生留難。　或當變作苾芻形，　　詐現相親竊言議，　謂此非正菩提道，　　何故在此而奔趣？　有諸眾生於是經，　　將發堅固住正勤，　又被誘附而輕弄，　　用斯廢舍不修學。　既被魔羅所惑亂，　　隨魔意轉而拘執，　乃告此經非正法，　　便於寂滅永棄捨。　彼又棄捨大導師，　　復不勤求無上法，　又復發生我愛已，　　速疾趣彼地獄中。　爾時當有少眾生，　　樂欲勤求此空法，　不得和合同修習，　　乃各流散他方土。　如是無上最勝法，　　諸當聞者皆輕毀，　持法者怖遠逃避，　　是相當興未來世。　此國全無持法者，　　遠方雖有未為多，　縱有受持此經者，　　悉皆捐舍無咨問。　世間依怙聖教中，　　如是甚深無上法，　無量障礙在未來，　　瞭然猶如現在住。　時有持法賢善者，　　不顧

【現代漢語翻譯】現代漢語譯本迷惑他們走上正道。那些聽聞如此教法，宣說無我諸空之理的人，當他們安住於此法並正確修行時，惡魔會成為他們的障礙。他們會說這是最殊勝的，這是真實的，對非殊勝非真實的事物產生殊勝真實的想念，反而誹謗佛陀的正教，應當知道他們會迅速墮入地獄。如果有眾生對佛陀，生起深厚的愛戴和恭敬，聽聞如此正法后，歡喜隨順並稱贊。惡魔知道他們已經生起歡喜心，便和他的眷屬一同感到憂愁和恐懼，於是興起種種令人驚恐畏懼的景象，對那些人制造障礙。或者會變成比丘（bhiksu，佛教出家男眾）的模樣，假裝親近，竊竊私語，說這不是真正的菩提道（bodhi-marga，覺悟之道），為何要在此奔波追求？有些眾生對於這部經，將要發起堅固的精進修行，又被引誘附和而輕視戲弄，因此廢棄修行不再學習。他們既然被魔羅（Mara，佛教中的魔王）所迷惑擾亂，隨著魔的意願而執著，就說這部經不是正法，於是永遠捨棄寂滅之道。他們又捨棄了大導師（佛陀），不再勤求無上的佛法，又生起我愛執著，迅速墮入地獄之中。那時會有少數眾生，樂於勤求這空性之法，卻無法和合共同修習，於是各自流散到其他地方。如此無上最殊勝的佛法，所有應當聽聞的人都輕視譭謗，持法的人恐懼而遠遠逃避，這種情況將會在未來世出現。這個國家完全沒有持法的人，遠方雖然有但也不多，即使有受持這部經的人，也都會捨棄而不去請教。世間所依怙的聖教中，如此甚深無上的佛法，在未來會有無量的障礙，這情況就像現在一樣明顯。那時會有持法的賢善之人，不顧

【English Translation】 English version Confuse them on the right path. Those who hear such teachings, proclaiming the principles of no-self and emptiness, When they abide in this Dharma and practice correctly, Mara (the demon) will become an obstacle for them. They will say this is the most excellent, this is the truth, and have thoughts of excellence and truth about things that are not excellent or true, Instead, they will slander the Buddha's true teachings, and it should be known that they will quickly fall into hell. If there are beings who, towards the Buddha, deeply arise with love and respect, After hearing such true Dharma, they will rejoice, follow, and praise it. Mara, knowing that they have already generated joy, will feel sorrow and fear along with his retinue, Thus, they will create various frightening and terrifying appearances, causing obstacles for those people. Or they will transform into the form of a bhiksu (Buddhist monk), pretending to be close, whispering and gossiping, Saying this is not the true path to Bodhi (enlightenment), why are you striving and pursuing here? Some beings, regarding this sutra, are about to generate firm and diligent practice, But they are then seduced and mocked, thus abandoning practice and no longer learning. Since they are confused and disturbed by Mara, they become attached to Mara's will, And say that this sutra is not the true Dharma, thus forever abandoning the path to Nirvana. They also abandon the great teacher (the Buddha), no longer diligently seeking the supreme Dharma, And again, having generated attachment to self, they quickly fall into hell. At that time, there will be a few beings who are happy to diligently seek this Dharma of emptiness, But they will not be able to practice together harmoniously, and thus will scatter to other places. Such supreme and most excellent Dharma, all who should hear it will despise and slander, Those who uphold the Dharma will be afraid and flee far away, and this situation will arise in future ages. This country will have no one who upholds the Dharma, and although there may be some in distant places, they will not be many, Even if there are those who uphold this sutra, they will all abandon it without seeking guidance. In the sacred teachings that the world relies upon, such profound and supreme Dharma, There will be countless obstacles in the future, and this situation will be as clear as it is now. At that time, there will be virtuous people who uphold the Dharma, regardless of

身命住空閑，　修習演宣如是法，　　速疾往升于善趣。

大寶積經卷第四十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十六

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之十二毗利耶波羅蜜多品第九之二

「複次舍利子！當來之世法欲滅時，復有菩薩摩訶薩安住大乘行毗利耶波羅蜜多者，見如是等諸惡眾生誹謗毀滅是正法已，倍增振發勇猛正勤大精進力，於是經典大菩薩藏微妙法門，慇勤聽受書持讀誦，廣為他人開示演說。舍利子，如是菩薩摩訶薩當於爾時應起四想。何等為四？舍利子！所謂我父寶藏不久當滅，由為此故，佛薄伽梵釋迦牟尼如來、應、正等覺，于百千那庾多拘胝無數大劫，精勤修習難行苦行，方乃獲是正法寶藏。是故我當發勤精進，奉持此藏遍持此藏，極當遍持廣通此藏，欲令法寶久不滅故。舍利子！譬如有人唯有一子，憐念愛重具大福相觀無厭足。是人後時欲有所趣，而攜此子將涉危難，恐顛墜故以手執持，又等遍持極等遍持，勿令我子墮險難處。如是舍利子！彼善男子亦復如是，深懷奉信敬重於我，不捨如是無上法寶，志恒希求清凈寂滅，雖經惡世而能攝受最勝正法。舍利子！我今以此菩提因緣無上正法付囑是人。又舍利子！譬如

【現代漢語翻譯】身心安住于空閑之處，修習並宣講這樣的佛法，能迅速往生到善道。

《大寶積經》卷第四十五大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第四十六

大唐三藏法師玄奘奉詔譯菩薩藏會第十二之十二毗利耶波羅蜜多品第九之二

『再者，舍利子（佛陀十大弟子之一，以智慧著稱）！當未來世佛法將要滅亡時，如果有菩薩摩訶薩（偉大的菩薩）安住于大乘（佛教的一個主要流派）修行，行持毗利耶波羅蜜多（精進波羅蜜，六波羅蜜之一）時，見到這些惡劣眾生誹謗和毀滅正法，會更加振奮，發起勇猛精進的力量。對於這些經典，大菩薩藏的微妙法門，他們會慇勤地聽受、書寫、持誦，並廣泛地為他人開示演說。舍利子，這樣的菩薩摩訶薩在那個時候應當生起四種想法。是哪四種呢？舍利子！第一，他們會想：我的父親（指佛陀）的寶藏不久將要滅亡。正因為如此，佛薄伽梵（佛的尊號）釋迦牟尼如來（佛的稱號）、應（應供）、正等覺（完全覺悟者），在百千那庾多拘胝（極大的數字單位）無數大劫中，精勤修習難行的苦行，才最終獲得這正法寶藏。因此，我應當發勤精進，奉持此寶藏，普遍地持守此寶藏，極其普遍地持守並廣泛地通達此寶藏，爲了讓佛法寶藏長久不滅。舍利子！譬如有人只有一個兒子，憐愛珍重，具有大福相，看也看不夠。這個人後來要前往某處，帶著這個兒子將要涉險，擔心他跌落，所以用手扶持著他，又平等地扶持，極其平等地扶持，不讓他兒子掉入危險的地方。舍利子！這位善男子也是如此，深深地懷著奉信，敬重於我，不捨棄這無上的法寶，志向恒常希求清凈寂滅，即使在惡世也能攝受最殊勝的正法。舍利子！我現在將這菩提（覺悟）的因緣，無上的正法，囑託給這個人。又，舍利子！譬如』

【English Translation】 Dwelling in solitude, practicing and expounding such Dharma, one quickly ascends to the good realms.

The Great Treasure Collection Sutra, Volume 45 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 46

Translated by the Tang Dynasty Tripitaka Master Xuanzang under Imperial Decree, Chapter 12 of the Bodhisattva Treasury Assembly, Section 2 of the Ninth Chapter on Virya Paramita

'Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! When the Dharma is about to perish in the future, if there are Bodhisattva Mahasattvas (great Bodhisattvas) who abide in the Mahayana (a major branch of Buddhism) practice, practicing Virya Paramita (the perfection of diligence, one of the six paramitas), upon seeing these evil beings slandering and destroying the true Dharma, they will be even more invigorated, generating the power of courageous and diligent effort. Regarding these scriptures, the subtle Dharma teachings of the Great Bodhisattva Treasury, they will diligently listen, write, recite, and widely explain and expound them to others. Shariputra, such Bodhisattva Mahasattvas should, at that time, give rise to four thoughts. What are the four? Shariputra! Firstly, they will think: the treasure of my father (referring to the Buddha) is soon to perish. Because of this, the Buddha Bhagavan (an epithet of the Buddha) Shakyamuni Tathagata (an epithet of the Buddha), Arhat (worthy one), Samyak-sambuddha (fully enlightened one), through countless great kalpas (eons) of hundreds of thousands of nayutas and kotis (extremely large numerical units), diligently practiced difficult ascetic practices, and finally obtained this treasure of the true Dharma. Therefore, I should generate diligent effort, uphold this treasure, universally uphold this treasure, extremely universally uphold and widely understand this treasure, in order to make the treasure of the Dharma not perish for a long time. Shariputra! For example, if a person has only one son, whom he loves and cherishes, who has great auspicious marks, and whom he cannot bear to stop looking at. Later, this person wants to go somewhere, and taking this son, he will encounter danger, fearing that he will fall, so he holds him with his hands, and also equally holds him, extremely equally holds him, not letting his son fall into a dangerous place. Shariputra! This good man is also like this, deeply cherishing faith, respecting me, not abandoning this unsurpassed treasure of the Dharma, his aspiration is constantly seeking pure tranquility, and even in an evil age, he can receive the most supreme true Dharma. Shariputra! I now entrust this cause of Bodhi (enlightenment), the unsurpassed true Dharma, to this person. Also, Shariputra! For example,'

世間大軍戰時，少有眾生為護眾故處於前陣，唯有果敢雄猛丈夫合率驍勇抗拒勍敵，為護己眾處大軍前振威而住。如是舍利子！于當來世正法滅時，壞正法者當現前時，有諸眾生髮起深心欣樂寂滅，而能於是無上法寶，乃至受持少分要義。當知是人亦復如是，被于正勤堅固甲冑，奮發勇猛大精進力，摧碎諸魔所有軍陣。何以故？舍利子！若有眾生於是經典乃至受持一四句頌，不生誹謗隨喜讚歎，言此經典真是佛說，于多人前廣宣顯示者，當知是人即為隨喜贊說去來現在諸佛所說經法。舍利子！如來不說是人但得少分功德果報，我說是人乃能成就如虛空量大功德聚。何以故？舍利子！我說是等名為善人。如是善人甚為難得，謂知恩者及報恩者。舍利子！如是知恩及報恩者，當知是為人中珍寶。又舍利子！于當來世正法滅時，諸惡魔等威勢現時，若有眾生於如來所信重不捨，受持是經無有遠離，我說是人第一丈夫，為善丈夫、為勝丈夫、為健丈夫、為大丈夫。當知是人則為如來勝法朋侶，非為詐現朋惡黨者，當知是人行實行者。如是舍利子！菩薩摩訶薩應當修習堅固正行，乃至命終中無暫廢。于諸佛所當勤衛護，乃至命終中無暫廢。于正法所當勤攝受，乃至命終中無暫廢。甚深空法當勤信解，乃至命終中無暫廢。舍利子！

是為菩薩摩訶薩於後惡世所起四法。若有成就如是四法菩薩摩訶薩，于當來世法欲盡時、謗正法時、滅正法時、犯戒徒黨大強盛時、熾然追求順世外道惡咒術時、劫濁亂時、有情濁時、壽命濁時、煩惱濁時、諸見濁時，菩薩摩訶薩當於爾時應住三處而為依止。何等為三？所謂應住阿蘭若處、應住諍息滅處、應住佛菩提處。舍利子！是為菩薩摩訶薩當來惡世住於三處，應如是持，是則具足毗利耶波羅蜜多故。」

爾時世尊欲重宣此義而說頌曰：

「于最勝法不遠離，　　為盡生老病死苦，　常勤精進無妄念，　　當速成就自他利。　若有於是善說法，　　聞已安住正思惟，　當知我為彼大師，　　彼則是我真弟子。　若不聽聞如是法，　　設聞不住正思惟，　是人當趣諸惡道，　　猶彼眾流歸大海。　百千拘胝那庾劫，　　諸佛出現甚為難，　雖復暫遇不親奉，　　當隨惡魔自在轉。

「複次舍利子！乃往過去九十一劫，當於爾時有佛出世，名曰勝觀如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、善調御士、天人師、佛、薄伽梵。舍利子！彼佛法中有六苾芻，行諸惡行恒相隨逐：一名善見，二名善樂，三名歡喜，四名調善，五名蘇逾遮，六名火天授。舍利子！是六苾芻恒說非法

【現代漢語翻譯】現代漢語譯本這是菩薩摩訶薩在未來惡世應當修持的四種法。如果菩薩摩訶薩成就了這四種法，在未來世，當佛法將要衰竭時，當誹謗正法時，當正法滅亡時，當破戒的僧團勢力強大時，當熾盛追求世俗外道邪惡咒術時，當劫濁（指時代混亂）時，當有情濁（指眾生煩惱）時，當壽命濁（指壽命縮短）時，當煩惱濁（指煩惱熾盛）時，當諸見濁（指邪見盛行）時，菩薩摩訶薩應當在那時安住於三個地方作為依靠。是哪三個呢？就是應當安住于寂靜處（阿蘭若處），應當安住于止息爭論的地方，應當安住于佛菩提（覺悟）之處。舍利子！這就是菩薩摩訶薩在未來惡世應當安住的三個地方，應當這樣堅持，這樣就具足了毗利耶波羅蜜多（精進波羅蜜）。」那時，世尊想要重申這個道理，就說了偈頌：『對於最殊勝的佛法不遠離，爲了斷盡生老病死的痛苦，常常勤奮精進沒有妄念，應當迅速成就自利和他利。如果有人能夠善於宣說佛法，聽聞后安住于正確的思考，應當知道我就是他的大師，他就是我真正的弟子。如果有人不聽聞這樣的佛法，即使聽聞了也不能安住于正確的思考，這個人應當墮入各種惡道，就像各種河流最終歸入大海一樣。百千拘胝那庾劫（極長的時間單位），諸佛出現是非常難得的，即使暫時遇到也不能親近奉事，就會隨著惡魔的意願而轉動。『再者，舍利子！在過去九十一劫時，那時有佛出世，名為勝觀如來（殊勝的見解）、應（應供）、正等覺（正確的覺悟）、明行圓滿（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間）、無上丈夫（無與倫比的修行者）、善調御士（善於調伏眾生）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊）。舍利子！那位佛的教法中有六位比丘，他們行為惡劣，總是互相追隨：一位名叫善見，二位名叫善樂，三位名叫歡喜，四位名叫調善，五位名叫蘇逾遮，六位名叫火天授。舍利子！這六位比丘總是宣說非法。

【English Translation】 English version These are the four practices that a Bodhisattva Mahasattva should cultivate in the evil ages to come. If a Bodhisattva Mahasattva accomplishes these four practices, in the future when the Dharma is about to decline, when the Right Dharma is slandered, when the Right Dharma is extinguished, when the party of those who break the precepts is very powerful, when the pursuit of worldly heretical evil spells is rampant, when the kalpa is turbid (referring to the chaos of the times), when sentient beings are turbid (referring to the afflictions of beings), when life spans are turbid (referring to the shortening of life spans), when afflictions are turbid (referring to the intensity of afflictions), when views are turbid (referring to the prevalence of wrong views), the Bodhisattva Mahasattva should at that time abide in three places as a refuge. What are the three? They are: one should abide in a secluded place (aranya), one should abide in a place where disputes are extinguished, and one should abide in the place of Buddha's Bodhi (enlightenment). Shariputra! These are the three places where a Bodhisattva Mahasattva should abide in the evil ages to come, and one should uphold them in this way, thus fulfilling the Paramita of Virya (perseverance).' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Not departing from the most excellent Dharma, in order to end the suffering of birth, old age, sickness, and death, always diligently striving without false thoughts, one should quickly accomplish benefit for oneself and others. If there is someone who is good at expounding the Dharma, and after hearing it, abides in right contemplation, one should know that I am their master, and they are my true disciples. If someone does not hear such Dharma, or even if they hear it, they do not abide in right contemplation, that person will fall into various evil paths, just as various streams eventually flow into the ocean. For hundreds of thousands of kotis of nayutas of kalpas (extremely long units of time), the appearance of Buddhas is very rare, and even if one encounters them temporarily, if one does not draw near and serve them, one will be swayed by the will of demons. 'Furthermore, Shariputra! In the past, ninety-one kalpas ago, at that time a Buddha appeared in the world, named Suvikranta Tathagata (One of excellent vision), Arhat (Worthy of offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana Sampanna (Perfect in wisdom and conduct), Sugata (Well-gone), Lokavid (Knower of the world), Anuttara Purushadamyasarathi (Unsurpassed tamer of men), Shastha Devamanushyanam (Teacher of gods and humans), Buddha (Enlightened One), Bhagavan (World Honored One). Shariputra! In that Buddha's Dharma, there were six Bhikshus who engaged in evil conduct and always followed each other: one was named Sudarsana, the second was named Surata, the third was named Harsa, the fourth was named Sudanta, the fifth was named Suyuja, and the sixth was named Agni Datta. Shariputra! These six Bhikshus always spoke what was not Dharma.'

，有我有人、有常有斷，結固周旋更相信任，趣深隱所同共謀議：『我等應當各各誘化，人別百家用為徒黨。又令百家傳告眷屬，如是展轉親姻傳告，或當至於五十百等。』作是議已便往教化，若村若城郊野店肆，或至王都及余邦國，一一諸家悉皆往趣。既到彼已不說正法，于佛世尊先行譭謗。舍利子！彼惡苾芻云何譭謗？舍利子！諸惡苾芻告眾人言：『世間決定有我、有眾生、有壽命者、有數取者。若諸世間定無有我及諸法者，誰去誰來、誰坐誰臥、誰語誰默，誰能行施、誰是所受、誰能受用、誰受苦樂、誰有能受不苦不樂？若有人來語汝等言：「世間決定無我、無眾生、無壽命者、無數取者。」當知是人為汝等怨，非汝善友。』舍利子！爾時諸惡苾芻重更誘化婦人丈夫及以男女，作如是言：『若有人說無我等法，當知其人為不善者、為暴惡者，是汝惡友非汝善友。』復更化言：『汝等諸人是聰慧者，深能領解我所說義。自今已往，若諸惡友非善友來，當爲汝說世間決定無我等法。汝等不應輒相親昵交顧往還承事供養。』舍利子！諸惡苾芻行如是化，於半月間人各誘得滿五百家歸從其見。舍利子！爾時有諸苾芻是阿羅漢，永離一切煩惱垢穢，而是勝觀如來、應、正等覺真實弟子，為乞食等諸因緣故，詣彼諸惡苾芻所

【現代漢語翻譯】現代漢語譯本：他們心中有『我』和『人』的概念，認為事物是常住的或斷滅的，他們緊密勾結，互相依賴，並深入隱蔽之處共同商議：『我們應當各自去誘導教化，讓每家每戶都成為我們的徒黨。』又讓每家每戶都告知他們的親屬，這樣輾轉相告，或許能達到五十家甚至一百家。』他們商議完畢后，便前往教化，無論是村莊、城市、郊野店舖，甚至王都和其他國家，他們都一一前往。到達后，他們不宣說正法，反而先誹謗佛世尊（Buddha, 佛教的創始人）。舍利子（Śāriputra, 佛陀的十大弟子之一）！那些惡比丘（bhikṣu, 佛教出家男眾）是如何誹謗的呢？舍利子！那些惡比丘告訴眾人說：『世間絕對有『我』、有眾生（sattvas, 有情眾生）、有壽命者（jīva, 生命）、有數取者（pudgala, 補特伽羅，指輪迴的主體）。如果世間真的沒有『我』和諸法（dharma, 佛法）存在，那麼誰去誰來、誰坐誰臥、誰說誰默，誰能佈施、誰是接受佈施者、誰能受用、誰受苦樂、誰能感受不苦不樂？如果有人來告訴你們說：「世間絕對沒有『我』、沒有眾生、沒有壽命者、沒有數取者。」你們應當知道這個人是你們的仇敵，不是你們的善友。』舍利子！那時，那些惡比丘又去誘導婦女、丈夫以及男女，這樣說道：『如果有人說沒有『我』等法，你們應當知道那個人是不善的、是暴惡的，是你們的惡友，不是你們的善友。』他們又進一步教化說：『你們這些人都是聰慧的，能夠深刻理解我所說的道理。從今以後，如果那些惡友、非善友來，要為你們說世間絕對沒有『我』等法，你們不應該輕易地與他們親近、交往、往來、承事供養。』舍利子！那些惡比丘就這樣進行教化，在半個月的時間裡，每個人都誘導了五百戶人家歸順他們的見解。舍利子！那時，有一些比丘是阿羅漢（arhat, 佛教修行者所能達到的最高果位），他們永遠脫離了一切煩惱和污垢，是如來（Tathāgata, 佛的稱號）、應（Arhat, 應供）、正等覺（Samyaksaṃbuddha, 正等覺者）的真實弟子，爲了乞食等因緣，來到了那些惡比丘所在的地方。 English version: They have the concepts of 'self' and 'person,' believing that things are either permanent or annihilated. They are closely bound, mutually dependent, and deeply hidden, conspiring together: 'We should each go and induce conversion, making each household our followers.' They also instruct each household to inform their relatives, so that through this chain of communication, they might reach fifty or even a hundred households.' After their discussion, they go to teach, whether in villages, cities, suburban shops, or even royal capitals and other countries, they go to each and every household. Upon arrival, they do not preach the true Dharma (Buddha's teachings), but instead begin by slandering the Buddha (Buddha, the founder of Buddhism). Śāriputra (Śāriputra, one of the ten great disciples of the Buddha)! How do those evil bhikṣus (bhikṣu, Buddhist monks) slander? Śāriputra! Those evil bhikṣus tell the people: 'In the world, there is definitely a 'self,' there are sentient beings (sattvas, sentient beings), there are those with a lifespan (jīva, life), and there are those who take up (pudgala, the subject of rebirth). If there truly is no 'self' and no dharmas (dharma, Buddhist teachings) in the world, then who goes and who comes, who sits and who lies down, who speaks and who is silent, who can give alms, who is the recipient of alms, who can enjoy, who experiences suffering and joy, who can experience neither suffering nor joy? If someone comes and tells you, 「There is absolutely no 'self,' no sentient beings, no one with a lifespan, and no one who takes up in the world,」 you should know that this person is your enemy, not your good friend.' Śāriputra! At that time, those evil bhikṣus again went to induce women, husbands, and both men and women, saying: 'If someone says there is no 'self' and other such dharmas, you should know that person is not good, is violent, is your evil friend, not your good friend.' They further taught: 'You people are wise, able to deeply understand the meaning of what I say. From now on, if those evil friends, not good friends, come and tell you that there is absolutely no 'self' and other such dharmas in the world, you should not easily be intimate with them, associate with them, go back and forth, serve and make offerings to them.' Śāriputra! Those evil bhikṣus taught in this way, and within half a month, each person had induced five hundred households to follow their views. Śāriputra! At that time, there were some bhikṣus who were arhats (arhat, the highest attainment of Buddhist practitioners), who had forever abandoned all afflictions and defilements, and were true disciples of the Tathāgata (Tathāgata, an epithet of the Buddha), the Arhat (Arhat, worthy of offerings), the Samyaksaṃbuddha (Samyaksaṃbuddha, perfectly enlightened one), and for reasons such as begging for alms, they went to the place where those evil bhikṣus were.

【English Translation】 They have the concepts of 'self' and 'person,' believing that things are either permanent or annihilated. They are closely bound, mutually dependent, and deeply hidden, conspiring together: 'We should each go and induce conversion, making each household our followers.' They also instruct each household to inform their relatives, so that through this chain of communication, they might reach fifty or even a hundred households.' After their discussion, they go to teach, whether in villages, cities, suburban shops, or even royal capitals and other countries, they go to each and every household. Upon arrival, they do not preach the true Dharma, but instead begin by slandering the Buddha. Sariputra! How do those evil bhikshus slander? Sariputra! Those evil bhikshus tell the people: 'In the world, there is definitely a 'self,' there are sentient beings, there are those with a lifespan, and there are those who take up. If there truly is no 'self' and no dharmas in the world, then who goes and who comes, who sits and who lies down, who speaks and who is silent, who can give alms, who is the recipient of alms, who can enjoy, who experiences suffering and joy, who can experience neither suffering nor joy? If someone comes and tells you, 「There is absolutely no 'self,' no sentient beings, no one with a lifespan, and no one who takes up in the world,」 you should know that this person is your enemy, not your good friend.' Sariputra! At that time, those evil bhikshus again went to induce women, husbands, and both men and women, saying: 'If someone says there is no 'self' and other such dharmas, you should know that person is not good, is violent, is your evil friend, not your good friend.' They further taught: 'You people are wise, able to deeply understand the meaning of what I say. From now on, if those evil friends, not good friends, come and tell you that there is absolutely no 'self' and other such dharmas in the world, you should not easily be intimate with them, associate with them, go back and forth, serve and make offerings to them.' Sariputra! Those evil bhikshus taught in this way, and within half a month, each person had induced five hundred households to follow their views. Sariputra! At that time, there were some bhikshus who were arhats, who had forever abandoned all afflictions and defilements, and were true disciples of the Tathagata, the Arhat, the Samyaksambuddha, and for reasons such as begging for alms, they went to the place where those evil bhikshus were.

化之家。暫至其門，便為婦人丈夫及諸男女所共毀罵非理訶責，以粗惡言面陳挫辱，為諸苾芻而說頌曰：

「『汝等不能知正法，　　汝等迷失於聖道，　　汝等退舍于凈教，　　汝等皆當墮地獄。』

「舍利子！彼諸人等說是語已，于阿羅漢倍更訶罵。既訶罵已，復以種種言詞而罵于佛。即于佛前說伽陀曰：

「『如來所說非虛妄，　　所謂諸行悉無常，　　又說諸法皆無我，　　及以無恒無不變。　　諸行都無有堅實，　　皆為虛偽妄失法，　　所說空華無所有，　　但能誑惑彼愚夫。』

「舍利子！彼諸人等說如是語輕毀佛已，倍增憤恚，又于佛前說伽他曰：

「『如來所說一切法，　　決定無我無眾生、　　無有壽命無數取，　　亦無作者及受者。　　而今現見諸世間，　　有能行施及所受，　　並餘種種受用人，　　及覺廣大諸受等。　　當知宣說定無我，　　一切皆應墮惡道。』

「舍利子！當爾之時，諸不善人同聲說是非法語者，大小男女有六十八拘胝千眾生，皆惡苾芻所化導故行是惡業。彼命終已同生無間大地獄中，受身粗大魚形人首，其舌長廣彌佈於地，周遍下釘如殖姜田，又于舌上眾多鐵犁常以耕之。彼一一身又為一百極惡商佉之所唼食。又于空中大

【現代漢語翻譯】現代漢語譯本他們來到一家人的住所。剛到門口，就被那家的婦女、丈夫以及其他男女一起辱罵，無理指責，用粗俗惡劣的言語當面侮辱，讓比丘們聽了，就說了這首偈頌：『你們不能理解真正的佛法，你們迷失了通往聖道的道路，你們背棄了清凈的教誨，你們都將墮入地獄。』『舍利子（佛陀的十大弟子之一，以智慧著稱）！』那些人說了這些話后，更加辱罵阿羅漢（已證得涅槃的修行者）。辱罵之後，又用各種言辭辱罵佛陀。就在佛陀面前說了這首偈頌：『如來（佛陀的稱號）所說的不是虛妄的，所謂一切事物都是無常的，又說一切法都是無我的，以及沒有恒常不變的。一切事物都沒有堅實的本質，都是虛假的、妄失的法，所說的空花（虛幻的事物）並不存在，只是用來迷惑那些愚蠢的人。』『舍利子！』那些人說了這些話，輕視譭謗佛陀后，更加憤怒，又在佛陀面前說了這首偈頌：『如來所說的一切法，確定沒有我，沒有眾生，沒有壽命，沒有數量，也沒有作者和受者。而現在看到世間，有能佈施的人和接受佈施的人，以及其他各種享受的人，和感受各種廣大感受的人。應當知道，宣說沒有我，一切都應該墮入惡道。』『舍利子！』當時，那些不善良的人同聲說這些不符合佛法的話，大小男女共有六十八拘胝（古代印度計數單位，相當於千萬）千眾生，都是因為被惡比丘所引導才做了這些惡業。他們死後都一起墮入無間大地獄中，身體變成粗大的魚形人首，他們的舌頭又長又寬，鋪滿地面，像種植姜田一樣被釘在地上，而且舌頭上還有許多鐵犁經常耕耘。他們每一個身體又被一百個極其兇惡的商佉（一種海螺）所吞食。而且在空中，有巨大的火焰燃燒，

【English Translation】 English version They went to a family's dwelling. As soon as they reached the door, they were jointly reviled and unreasonably scolded by the women, the husband, and other men and women of that household. They were insulted to their faces with coarse and vile words. Hearing this, the Bhikshus (Buddhist monks) spoke this verse: 'You do not understand the true Dharma (Buddhist teachings), you have lost your way on the path to enlightenment, you have abandoned the pure teachings, you will all fall into hell.' 'Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)!』 After those people spoke these words, they further reviled the Arhats (those who have attained Nirvana). After reviling them, they again reviled the Buddha with various words. Right in front of the Buddha, they spoke this verse: 'What the Tathagata (title of the Buddha) says is not false, that all things are impermanent, and that all dharmas (phenomena) are without self, and that there is no constancy or permanence. All things have no solid essence, they are all false and delusive dharmas, the so-called empty flowers (illusory things) do not exist, they are only used to deceive those foolish people.' 'Shariputra!' After those people spoke these words, belittling and slandering the Buddha, they became even more enraged, and again spoke this verse in front of the Buddha: 'All the dharmas spoken by the Tathagata, are definitely without self, without sentient beings, without life, without number, and without a doer or a receiver. But now we see in the world, there are those who can give and those who receive, as well as various people who enjoy things, and those who experience various great feelings. It should be known that proclaiming no self, all should fall into evil paths.' 'Shariputra!' At that time, those unkind people spoke these words that did not accord with the Dharma, and there were sixty-eight koti (an ancient Indian unit of counting, equivalent to ten million) thousands of beings, both men and women, young and old, who all committed these evil deeds because they were led by evil Bhikshus. After they died, they all fell together into the Avici Great Hell, their bodies transformed into large fish-shaped beings with human heads, their tongues long and wide, spread across the ground, nailed down like a field of ginger, and many iron plows constantly tilled their tongues. Each of their bodies was also devoured by a hundred extremely vicious Shankhas (a type of conch shell). And in the sky, there were great flames burning,

熱鐵丸，猛焰赫然光色熾盛，從空而墮常雨其身。是諸罪人以惡業故，受如是等種種楚毒。」

爾時世尊欲重宣此義而說頌曰。

「鐵丸猛焰如飛電，　　可畏無量百千種，　常于其身而墮墜，　　熾然恒受種種苦。　又于身內遍流轉，　　炎熾猛盛難逢近，　騰焰高踴百由旬，　　流火遍出身毛孔。　又彼眾生一一舌，　　盡為無量鐵犁耕，　一切舌分皆分裂，　　如是苦受恒纏繞。　斯由親近惡友已，　　能感如斯大苦聚，　又由遠離具戒者，　　致令速墮于惡道。

「舍利子！時彼非法六惡苾芻，由惡教故，命終之後皆生阿毗大地獄中。一一受身縱廣等量三十逾繕那，彼一一身皆生千口，一一口中各生二舌，是一一舌廣長量等四逾繕那，一一舌上有五百鐵犁，鐵牛挽之以耕其舌。是諸罪人雖受苦痛，大苦逼故不遑號叫。又于頭上各有萬億獄卒，手執害具刀鋸矛槊，斫刺破裂壞其身首。在此獄中壽萬億歲，如是展轉復往諸餘大地獄中，具受辛酸種種苦楚。何以故？由彼瞋毀佛聖教故。舍利子！當於爾時，有大長者名曰安隱，財富無量資產具足，多諸珍寶，金銀琉璃、珊瑚末尼、真珠貝玉無不備有。又多僕使奴婢，財谷庫藏皆悉盈滿。是時長者為惡苾芻之所教化，既受其語生於斷見。

【現代漢語翻譯】現代漢語譯本：熾熱的鐵丸，帶著猛烈的火焰，光芒熾盛，從空中墜落，不斷地落在他們身上。這些罪人因為惡業的緣故，遭受如此種種的痛苦折磨。

那時，世尊想要重申這個道理，便說了偈語：

『鐵丸猛烈如飛電，可畏的種類有無量百千種，常常從他們身上墜落，熾熱地承受著各種痛苦。又在身體內部到處流轉，火焰熾盛難以靠近，火焰騰躍高達百由旬（yojana，古印度長度單位），流火遍佈全身的毛孔。而且那些眾生，每一個人的舌頭，都被無數的鐵犁耕耘，所有的舌頭都被分裂開來，這樣的痛苦一直纏繞著他們。這是因為親近了惡友，才感得如此巨大的痛苦聚集，又因為遠離了持戒的人，導致迅速墮入惡道。

『舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！當時那些不守法的六個惡比丘（bhiksu，佛教出家男眾），因為邪惡的教導，死後都生於阿毗大地獄（Avici，佛教八大地獄中最苦的一個）中。他們每一個受生的身體，縱橫都等同於三十逾繕那（yojana，古印度長度單位），他們每一個身體都生出千個口，每一個口中都生出兩條舌頭，每一條舌頭的廣度和長度都等同於四逾繕那，每一條舌頭上都有五百個鐵犁，鐵牛拉著犁耕他們的舌頭。這些罪人雖然承受著痛苦，但因為巨大的痛苦逼迫，連號叫的時間都沒有。而且在他們的頭上，各自都有萬億的獄卒，手裡拿著刀鋸矛槊等刑具，砍刺破裂他們的身體和頭顱。在這個地獄中，壽命長達萬億歲，這樣輾轉又到其他的大地獄中，承受各種辛酸的痛苦折磨。這是為什麼呢？因為他們嗔恨譭謗佛陀的聖教。舍利子！當時，有一位大長者，名叫安隱，財富無量，資產充足，擁有許多珍寶，金銀琉璃、珊瑚末尼（mani，寶珠）、珍珠貝玉應有盡有。又有很多僕人奴婢，財物穀倉都堆滿了。當時，這位長者被惡比丘所教化，接受了他們的說法，產生了斷見。'

【English Translation】 English version: 'Hot iron balls, with fierce flames, their light blazing intensely, fall from the sky, constantly raining down on their bodies. These sinners, due to their evil karma, suffer such various torments.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses:

'Iron balls with fierce flames like flying lightning, countless and terrifying in hundreds and thousands of forms, constantly fall upon their bodies, burning and enduring various sufferings. Moreover, they flow and circulate throughout their bodies, the flames are so intense and fierce that they are difficult to approach, the flames leap up a hundred yojanas (yojana, an ancient Indian unit of distance), and fire flows out from every pore of their bodies. Furthermore, each and every tongue of those beings is plowed by countless iron plows, all parts of their tongues are split apart, and such suffering constantly entangles them. This is because they have associated with evil friends, which has caused them to experience such a great accumulation of suffering, and also because they have distanced themselves from those who uphold the precepts, leading them to quickly fall into evil paths.

'Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! At that time, those six unlawful and evil bhikshus (Buddhist monks), due to their evil teachings, were all reborn in the Avici Great Hell (the most painful of the eight great hells in Buddhism) after their deaths. Each of their reborn bodies was thirty yojanas (an ancient Indian unit of distance) in length and width, and each of their bodies had a thousand mouths, and each mouth had two tongues, and each tongue was four yojanas in length and width, and each tongue had five hundred iron plows, and iron oxen pulled the plows to till their tongues. Although these sinners suffer pain, they do not have time to cry out because of the great suffering that oppresses them. Moreover, on each of their heads, there are trillions of hell guards, holding harmful implements such as knives, saws, spears, and lances, cutting, piercing, and breaking their bodies and heads. In this hell, their lifespan is trillions of years, and they are transferred to other great hells, enduring various bitter and painful torments. Why is this so? Because they hated and slandered the Buddha's holy teachings. Sariputra! At that time, there was a great elder named An Yin, who had immeasurable wealth and abundant assets, possessing many treasures, gold, silver, lapis lazuli, coral, mani (jewels), pearls, shells, and jade, all without exception. He also had many servants and maids, and his storehouses of wealth and grain were all overflowing. At that time, this elder was taught by the evil bhikshus, and having accepted their words, he developed a view of annihilation.'

長者有妻名為焰慧，容色盛美為人所重。彼生一男，形貌端嚴眾睹無厭，成就第一圓滿凈色，曾於過去無量百千那庾多拘胝佛所植諸善本。當初生時三返微笑，又發是言：『奇哉奇哉！云何今者生斷見家？』其母聞已驚恐惶懼身毛為豎，與諸女人棄之逃避。舍利子！時諸女人慾審悉故，還來近住觀察是兒為何等類？天耶？龍耶？為藥叉耶？為健達縛？為阿素洛？為揭路荼？為緊捺洛？為牟呼洛伽？為究槃荼？為畢舍遮人非人耶？舍利子！時此嬰兒再發是言告諸女曰：『汝雖怖走，我甚安樂。』時此嬰兒為諸女人而說頌曰：

「『汝當樂義利，　　于義利勿怖，　　我當度汝等，　　令脫于邪道。　　汝安隱勿怖，　　應怖前惡友，　　我當度汝等，　　令脫于邪見。』

「舍利子！時彼父母及余大眾，聞是嬰兒說伽他已，便往兒所。是時嬰兒為其父母而說頌曰：

「『家中凡所有，　　廣大諸財谷，　　速持來見與，　　供佛及聲聞。　　彼大聲聞眾，　　照世勝觀尊，　　三界圍輪中，　　都無與等者。　　彼大聲聞眾，　　照世勝觀尊，　　廣闡揚妙法，　　利益諸群品。　　彼大聲聞眾，　　照世勝觀尊，　　身具三十二，　　大丈夫威相。　　彼佛聲聞眾，　　猶如烏曇花

【現代漢語翻譯】現代漢語譯本：有一位長者的妻子名叫焰慧（Yan Hui），她容貌美麗，備受尊敬。她生了一個男孩，相貌端正莊嚴，人見人愛，具有最圓滿清凈的容貌，他曾在過去無量百千那由他拘胝（nayuta koti）佛那裡種下各種善根。他剛出生時三次微笑，並說：『奇哉奇哉！為何我今生在斷見之家？』他的母親聽后驚恐害怕，渾身汗毛豎立，和眾女子一起拋下他逃走了。舍利子（Sariputra）！當時那些女子爲了弄清楚，又回來靠近觀察這個孩子是什麼來歷？是天人嗎？是龍嗎？是藥叉（yaksha）嗎？是健達縛（gandharva）嗎？是阿修羅（asura）嗎？是揭路荼（garuda）嗎？是緊那羅（kinnara）嗎？是摩睺羅伽（mahoraga）嗎？是鳩槃荼（kumbhanda）嗎？是畢舍遮（pisaca）？還是人或非人？舍利子！這時這個嬰兒再次說道，告訴那些女子：『你們雖然害怕逃走，我卻很安樂。』這時這個嬰兒為那些女子說了偈頌：『你們應當樂於義利，不要害怕義利，我將度脫你們，使你們脫離邪道。你們安穩不要害怕，應當害怕以前的惡友，我將度脫你們，使你們脫離邪見。』舍利子！當時他的父母和其餘大眾，聽到這個嬰兒說了偈頌后，便來到孩子身邊。這時嬰兒為他的父母說了偈頌：『家中所有，廣大的財物和穀物，快拿來給我，供養佛和聲聞（sravaka）。那些大聲聞眾，是照耀世間的殊勝觀察者，在三界輪迴中，沒有能與他們相比的。那些大聲聞眾，是照耀世間的殊勝觀察者，廣泛闡揚微妙的佛法，利益一切眾生。那些大聲聞眾，是照耀世間的殊勝觀察者，身上具有三十二種大丈夫的威嚴相。那些佛的聲聞眾，猶如優曇花（udumbara）一樣稀有。』

【English Translation】 English version: There was an elder's wife named Flame Wisdom (Yan Hui), who was beautiful and highly respected. She gave birth to a boy, whose appearance was dignified and pleasing to all who saw him. He possessed the most perfect and pure complexion, and had planted various roots of goodness in the presence of countless hundreds of thousands of nayuta kotis of Buddhas in the past. At the time of his birth, he smiled three times and said: 'How wondrous, how wondrous! Why am I now born into a family holding to annihilationist views?' His mother, upon hearing this, was terrified and her hair stood on end. She and the other women abandoned him and fled. Sariputra! At that time, the women, wanting to ascertain the truth, returned to observe what kind of being this child was. Was he a deva? A naga? A yaksha? A gandharva? An asura? A garuda? A kinnara? A mahoraga? A kumbhanda? A pisaca? Or a human or non-human? Sariputra! Then the infant spoke again, saying to the women: 'Although you flee in fear, I am very happy.' Then the infant spoke these verses for the women: 'You should delight in righteousness and benefit, do not fear righteousness and benefit. I will liberate you, causing you to escape from the wrong path. You are safe, do not fear, you should fear your former evil friends. I will liberate you, causing you to escape from wrong views.' Sariputra! At that time, his parents and the rest of the assembly, having heard the infant speak these verses, went to the child. Then the infant spoke these verses for his parents: 'All the vast wealth and grains in the house, quickly bring them to me, to offer to the Buddha and the sravakas. Those great sravaka assemblies, are the supreme observers who illuminate the world. In the cycle of the three realms, there is none equal to them. Those great sravaka assemblies, are the supreme observers who illuminate the world, widely expounding the wonderful Dharma, benefiting all beings. Those great sravaka assemblies, are the supreme observers who illuminate the world, possessing the thirty-two marks of a great man. Those sravaka assemblies of the Buddha, are as rare as the udumbara flower.'

，　　名稱甚難聞，　　過億拘胝劫。』

「舍利子！時兒父母聞是法已，即取家中二十拘胝上妙財寶，將至兒所而語之言：『此諸財寶是汝父母所有之物，汝當取之，隨汝志意生信之所任持奉施。』爾時父母即為是兒而說頌曰：

「『此是汝父母，　　所致諸財寶，　　隨心所敬信，　　汝當持佈施。　　若金若珍寶，　　家中甚豐積，　　隨心所敬信，　　汝當持速施。　　衣服坐臥具，　　花鬘及涂香，　　隨心所敬信，　　汝持歡喜施。　　于佛及法僧，　　無上福田所，　　為利諸群生，　　當應行佈施。』

「舍利子！爾時嬰兒聞其父母所說頌已，復為父母而說頌曰：

「『我今往勝觀，　　世間依怙所，　　當廣設供養，　　為利群生故。　　諸有欲希求，　　天上人中樂，　　應隨我所詣，　　勝觀如來所。』

「舍利子！爾時嬰兒以念正知觀視四方，白父母曰：『父母當知，我今應往薄伽梵勝觀如來、應、正等覺所。』於是眾人聞是語已皆大驚愕：『云何嬰兒當初生日，便能與人往返言議？又能徒步有所造詣？』時有八萬四千眾生，聞是奇異皆來雲集，而作是言：『我等當觀此嬰兒者是何等類。為天？為龍？為藥叉耶？乃至為畢舍遮人非人耶？』舍

【現代漢語翻譯】現代漢語譯本『這個名稱非常難得聽聞，要經過億萬拘胝（koti，印度計數單位，千萬）劫的時間。』『舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！那時，孩子的父母聽到這個法后，就拿出家中二十拘胝（koti）上等的珍寶，帶到孩子面前對他說：『這些財寶是你父母所有的，你應當拿去，隨你的心意，生起信心，用來奉獻佈施。』當時，父母就為這個孩子說了偈頌：『這些是你父母，所積攢的財寶，隨你心中所敬信，你應當拿去佈施。無論是金子還是珍寶，家中都非常豐厚，隨你心中所敬信，你應當拿去快速佈施。衣服、床鋪、坐具，花環和涂香，隨你心中所敬信，你拿去歡喜佈施。對於佛、法、僧（Buddha, Dharma, Sangha，佛教三寶），無上的福田，爲了利益一切眾生，應當行佈施。』『舍利子！那時，嬰兒聽到父母所說的偈頌后，又為父母說了偈頌：『我現在要前往殊勝的觀察處，世間的依怙（依靠）所在，應當廣設供養，爲了利益一切眾生。那些想要希求天上人間快樂的人，應當跟隨我前往，殊勝的觀察如來（Tathagata，佛的稱號）所在。』『舍利子！那時，嬰兒以正念正知觀察四方，對父母說：『父母應當知道，我現在應當前往薄伽梵（Bhagavan，佛的尊號）勝觀如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）所在。』於是，眾人聽到這話都非常驚愕：『為什麼嬰兒剛出生，就能和人往返對話？又能徒步行走？』當時，有八萬四千眾生，聽到這奇異的事情都聚集過來，說道：『我們應當看看這個嬰兒是什麼來歷。是天人？是龍？是藥叉（Yaksa，一種守護神）？甚至是畢舍遮（Pisaca，一種食肉鬼）人非人？』

【English Translation】 English version 'This name is very difficult to hear, it takes hundreds of millions of kotis (koti, an Indian unit of counting, ten million) of kalpas (aeons).' 'Sariputra! (one of the Buddha's ten great disciples, known for his wisdom) At that time, the child's parents, having heard this Dharma, took twenty kotis (koti) of the finest treasures from their home, brought them to the child, and said to him: 'These treasures belong to your parents, you should take them, and according to your will, with faith, use them for offering and giving.' At that time, the parents spoke a verse for the child: 'These are the treasures, accumulated by your parents, according to what you believe in your heart, you should take them and give. Whether it is gold or jewels, there is a great abundance in the house, according to what you believe in your heart, you should take them and give quickly. Clothes, beds, seats, garlands of flowers, and fragrant ointments, according to what you believe in your heart, you should take them and give joyfully. To the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), the supreme fields of merit, for the benefit of all beings, you should practice giving.' 'Sariputra! At that time, the infant, having heard the verses spoken by his parents, spoke verses for his parents in return: 'I am now going to the place of supreme observation, the refuge of the world, I should make extensive offerings, for the benefit of all beings. Those who wish to seek happiness in heaven and among humans, should follow me to the place of the Tathagata (the title of a Buddha), the supreme observer.' 'Sariputra! At that time, the infant, with mindfulness and clear awareness, looked in all directions, and said to his parents: 'Parents should know, I should now go to the place of the Bhagavan (an honorific title for the Buddha), the Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha), the supreme observer.' Then, the crowd, having heard these words, were greatly astonished: 'Why is it that an infant, just born, can engage in conversation with people? And can walk on foot?' At that time, eighty-four thousand beings, having heard this extraordinary thing, all gathered together, and said: 'We should see what kind of being this infant is. Is he a deva (god)? A naga (dragon)? A yaksha (a kind of guardian deity)? Or even a pisaca (a flesh-eating ghost), a non-human?'

利子！爾時嬰兒與諸大眾八萬四千前後圍繞，往詣勝觀如來所止之處。當此嬰兒往佛所時，以福德力恐為風日所損弊故，于上空中十千寶蓋自然而現用覆其身。又于嬰兒所由之路，虛空之中羅布金網，雨上妙花及細末香，超勝諸天常所散者。扇清涼風與天香合，周流飄散相續不斷。虛空諸天又於行路，以諸香水而用灑之，覆以金羅種種珍服。又彼諸天雨花布道，光彩相曜積齊于膝。于其道側無量百千清凈池沼自然出現，八功德水具足盈滿，生諸妙花，所謂殟缽羅花、缽特摩花、拘貿陀花、奔荼利花，含發鮮榮彌滿池內。又有鳧雁鴛鴦異類眾鳥遊戲水上。舍利子！時彼嬰兒所由之路，七寶欄楯以界道側，諸天伎樂具無量千，深遠妙音自然而發。左右寶樹行列莊嚴，于大道中復施花路，現於身前為供養故，以待嬰兒游履其上。于其花路承步諸花，舉足之時自然隱沒，及將下足花便踴現。爾時嬰兒游此花道經須臾頃，即便回顧觀諸大眾，說伽他曰：

「『汝等無理不應行，　　異我此路余非理，　　而我常游此正理，　　故往有理最勝處。　　超過無量那庾劫，　　時復一福遇人身，　　時有一佛出世間，　　時勤修得凈信慧。』

「舍利子！爾時嬰兒為諸大眾說伽他已，于虛空中有八萬四千諸大天子同聲贊

【現代漢語翻譯】現代漢語譯本：舍利子！那時，嬰兒被八萬四千大眾前後圍繞，前往勝觀如來（指佛陀的稱號，意為以殊勝的智慧觀察一切）所在之處。當這個嬰兒前往佛陀所在之處時，因為他的福德之力，恐怕被風吹日曬所損害，所以在空中自然顯現出十千寶蓋來覆蓋他的身體。而且在嬰兒所經過的道路上，虛空中佈滿了金網，降下美妙的花朵和細末香，勝過諸天神通常所散佈的。清涼的風與天香混合，周流飄散，連綿不斷。虛空中的諸天神又在道路上用各種香水灑地，覆蓋上金絲羅網和各種珍貴的服飾。而且那些天神降下花朵鋪在道路上，光彩照耀，堆積到膝蓋的高度。在道路的兩旁，自然出現無數百千個清凈的池沼，充滿了八功德水（指水具有的八種功德：澄凈、清涼、甘美、輕軟、潤澤、安和、除飢渴、長養諸根），生長著各種美妙的花朵，如優缽羅花（青蓮花）、缽特摩花（紅蓮花）、拘牟陀花（白蓮花）、奔荼利花（白蓮花），含苞待放，鮮艷美麗，佈滿了池塘。還有野鴨、大雁、鴛鴦等各種鳥類在水面上嬉戲。舍利子！那時，嬰兒所經過的道路兩旁，用七寶欄桿來界定道路，諸天神的樂器有無數千種，發出深遠美妙的自然之音。左右兩旁排列著莊嚴的寶樹，在大道中間又鋪設了花路，顯現在嬰兒面前，是爲了供養他，等待他行走在上面。當他走在花路上時，腳抬起時花朵自然隱沒，當腳要落下時，花朵便會涌現出來。那時，嬰兒在這花路上行走了一會兒，就回頭觀看大眾，說了偈語：『你們這些沒有道理的人不應該走這條路，這條路與我所走的道路不同，不是正理；而我常常行走在這條正理之上，所以前往有道理的最殊勝之處。經過無量那由他劫（極長的時間單位），才會有一次福報遇到人身，才會有佛陀出現在世間，那時才能勤奮修行，獲得清凈的信心和智慧。』舍利子！那時，嬰兒為大眾說了偈語后，在虛空中，有八萬四千位大天子同聲讚歎。

【English Translation】 English version: Shariputra! At that time, the infant, surrounded by eighty-four thousand people, went to the place where the Tathagata Suvikranta (a title of the Buddha, meaning 'One who observes with excellent wisdom') was staying. When this infant was going to the place of the Buddha, because of his meritorious power, fearing that he might be harmed by the wind and sun, ten thousand jeweled canopies naturally appeared in the sky to cover his body. Moreover, on the path where the infant was passing, the sky was filled with golden nets, and wonderful flowers and fine incense were rained down, surpassing what the gods usually scattered. Cool breezes mixed with heavenly fragrance, flowing and scattering continuously. The gods in the sky also sprinkled the road with various fragrant waters, covering it with golden nets and various precious garments. Furthermore, those gods rained down flowers to pave the road, their brilliance shining, piled up to the height of the knees. On both sides of the road, countless hundreds and thousands of pure ponds naturally appeared, filled with the eight merits of water (referring to the eight qualities of water: clarity, coolness, sweetness, softness, moistness, peacefulness, removal of hunger and thirst, and nourishment of the roots), growing various wonderful flowers, such as utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white lotuses), and pundarika flowers (white lotuses), blooming fresh and beautiful, filling the ponds. There were also ducks, geese, mandarin ducks, and various other kinds of birds playing on the water. Shariputra! At that time, on both sides of the road where the infant was passing, seven-jeweled railings defined the path, and the musical instruments of the gods, numbering countless thousands, emitted deep and wonderful natural sounds. On the left and right sides, rows of magnificent jeweled trees were arranged, and in the middle of the main road, a flower path was laid out, appearing in front of the infant, to honor him and await his walking upon it. When he walked on the flower path, the flowers would naturally disappear when his foot was lifted, and when his foot was about to land, the flowers would emerge. At that time, after the infant had walked on this flower path for a short while, he turned back to look at the crowd and spoke a verse: 『You who are unreasonable should not walk this path, this path is different from the path I walk, it is not the right principle; but I always walk on this right principle, therefore I go to the most excellent place of reason. After countless nayutas of kalpas (extremely long units of time), there will be a blessing to encounter a human body, and a Buddha will appear in the world, and then one can diligently cultivate and obtain pure faith and wisdom.』 Shariputra! At that time, after the infant had spoken the verse to the crowd, in the sky, eighty-four thousand great gods praised him in unison.

言：『善哉善哉！』便說伽他贊嬰兒曰：

「『善哉善哉大智慧，　　汝所宣說會正理，　　仁者後顧為無理，　　有正理者目前趣。』

「舍利子！爾時嬰兒又以伽他報諸天曰：

「『汝諸天等所宣說，　　有理無理之正言，　　我今問汝汝當答，　　有理無理之實義。』

「舍利子！爾時諸天覆以伽他報嬰兒曰：

「『若樂欲住諸財寶，　　不樂出離所行處，　　如是無理諸凡愚，　　安住地獄之前道。　　若樂舍家趣非家，　　當應舍欲棄財寶，　　是人於世有正理，　　不久便開解脫門。』

「舍利子！爾時嬰兒復以伽他報諸天曰：

「『如汝所說理無理，　　觀汝全未能明曉。　　如是有理無理義，　　我深於此正開悟。』

「舍利子！爾時嬰兒說是語已，即便前進趣薄伽梵毗缽尸如來、應、正等覺大會之所。既到彼已，頂禮佛足右繞三匝卻住一面，于薄伽梵勝觀如來深生敬仰，即以伽他而讚頌曰：

「『常行利益諸世間，　　勝觀三明施甘露，　　如大龍象大師子，　　由是我今常敬禮。　　世間明照甚難得，　　猶如烏曇跋羅花，　　為世依怙作光明，　　形色微妙甚圓具。　　世間眾苦所逼迫，　　不能了知真聖道，　　逾越正路而逃迸

【現代漢語翻譯】現代漢語譯本他們說：『太好了，太好了！』接著用偈頌讚嘆嬰兒說：『太好了，太好了，你擁有大智慧，你所宣說的符合正理，仁者考慮後事是無理的，擁有正理的人應當勇往直前。』『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』那時，嬰兒又用偈頌回答諸天說：『你們諸天所說的，有理無理的正確言論，我現在問你們，你們應當回答，有理無理的真實含義。』『舍利子（Śāriputra）！』那時，諸天又用偈頌回答嬰兒說：『如果喜歡安住于各種財寶，不喜歡出離世俗所行之處，這樣無理的凡夫愚人，安住在通往地獄的道路上。如果喜歡捨棄家庭走向非家（出家），應當捨棄慾望和財寶，這樣的人在世間擁有正理，不久就能開啟解脫之門。』『舍利子（Śāriputra）！』那時，嬰兒又用偈頌回答諸天說：『如你們所說有理無理，看你們完全不能明瞭。像這樣有理無理的含義，我對此已經深刻地開悟。』『舍利子（Śāriputra）！』那時，嬰兒說完這些話后，就向前去往薄伽梵（Bhagavān，世尊）毗缽尸（Vipaśyin，過去七佛之一）如來、應、正等覺的大會之處。到達那裡后，頂禮佛足，右繞三圈，然後站立在一旁，對薄伽梵（Bhagavān）勝觀如來（Vipaśyin Tathāgata）深生敬仰，就用偈頌讚頌說：『您常為世間眾生行利益之事，勝觀三明（宿命明、天眼明、漏盡明）施予甘露，如同大龍象、大師子一般，因此我今常敬禮您。世間明燈如此難得，猶如烏曇跋羅花（udumbara，傳說中的稀有花），為世間作依怙，帶來光明，形色微妙，非常圓滿。世間眾生被各種痛苦所逼迫，不能瞭解真正的聖道，越過正路而逃離。'

【English Translation】 English version They said, 'Excellent, excellent!' Then they spoke a gatha (verse) praising the infant, saying: 'Excellent, excellent, you possess great wisdom, What you proclaim accords with right reason, The benevolent consider the future without reason, Those with right reason should proceed forward.' 'Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)!' At that time, the infant again replied to the devas (gods) with a gatha: 'What you devas have proclaimed, The correct words of reason and unreason, I now ask you, you should answer, The true meaning of reason and unreason.' 'Shariputra (Śāriputra)!' At that time, the devas again replied to the infant with a gatha: 'If one delights in dwelling among various treasures, And does not delight in departing from worldly pursuits, Such unreasonable foolish ordinary people, Dwell on the path leading to hell. If one delights in abandoning home and going forth into homelessness (renunciation), One should abandon desires and treasures, Such a person in the world possesses right reason, And will soon open the gate of liberation.' 'Shariputra (Śāriputra)!' At that time, the infant again replied to the devas with a gatha: 'As you have spoken of reason and unreason, I see that you are completely unable to understand. The meaning of reason and unreason like this, I have deeply awakened to it.' 'Shariputra (Śāriputra)!' At that time, after the infant spoke these words, he proceeded to the assembly of Bhagavan (Bhagavān, the Blessed One) Vipaśyin (Vipaśyin, one of the past seven Buddhas), the Tathagata (Tathāgata, thus-gone one), Arhat (Arhat, worthy one), Samyaksaṃbuddha (Samyaksaṃbuddha, perfectly enlightened one). Having arrived there, he bowed at the Buddha's feet, circumambulated him three times to the right, and then stood to one side, deeply revering Bhagavan (Bhagavān) Vipaśyin Tathagata (Vipaśyin Tathāgata), and praised him with a gatha, saying: 'You constantly perform deeds of benefit for all beings in the world, The Victorious One, with the three kinds of knowledge (knowledge of past lives, divine eye, and extinction of outflows), bestows the nectar of immortality, Like a great dragon elephant, a great lion, Therefore, I always pay homage to you. A light in the world is so difficult to obtain, Like the udumbara (udumbara, a legendary rare flower), You are a refuge for the world, bringing light, Your form and color are subtle and perfectly complete. The beings of the world are oppressed by various sufferings, Unable to understand the true noble path, They flee, going beyond the right path.'

，　　譬等生盲處於世。　　愿我此世當成佛，　　如今勝觀人中尊，　　當拔眾生無量苦，　　及救三火燒然者。　　如是無邊百千眾，　　皆隨我來至於此，　　唯愿演宣微妙法，　　悉令安住上菩提。』

「舍利子！爾時嬰兒說是頌已，白勝觀如來應正等覺言：『世尊！愿我來世於此世間，當成如來、應、正等覺，為諸眾生顯揚正法，亦如今者勝觀如來為諸大眾廣說妙法。』爾時會中有八萬四千眾生，復白勝觀如來言：『世尊！我等亦愿于當來世，得成如來、應、正等覺，為眾生故顯揚正法，亦如今者勝觀如來等無有異。』爾時勝觀如來、應、正等覺，了知如是八萬四千人增上意已，即便微笑。舍利子！諸佛法爾，于微笑時有種種光，青黃赤白紅頗胝色，從佛面門自然而發，遍照無量無邊佛之世界，上至梵世映蔽一切日月光明。其光遍照所應作已，而復還來右繞勝觀如來百千匝已，從薄伽梵頂髻而入。舍利子！爾時勝觀如來有一侍者，睹佛神變現微笑已，從坐而起偏覆左肩，以右膝輪安處於地，向佛合掌曲躬禮敬，即于佛前以頌問曰：

「『我今問佛勝觀尊，　　端嚴希有生眾喜，　　何等因緣大善逝，　　現發微笑世間依？　　兩足世尊現微笑，　　其相非無有因緣，　　愿演微笑因

【現代漢語翻譯】現代漢語譯本『譬如生來就失明的人生活在世上。愿我此生能夠成佛，如今我敬仰這位人中之尊勝觀如來（佛名），我將拔除眾生無量的痛苦，並救度被貪嗔癡三火焚燒的人。像這樣無邊無際的成百上千的眾生，都跟隨我來到這裡，我只愿您能宣說微妙的佛法，使他們都能安住于至上的菩提境界。』

『舍利子（佛陀十大弟子之一）！那時，嬰兒說完這首偈頌后，對勝觀如來應正等覺（佛的稱號）說：『世尊！愿我來世在這個世間，能夠成就如來、應、正等覺，為眾生闡明正法，也像現在的勝觀如來為大眾廣說妙法一樣。』當時，會中有八萬四千眾生，也對勝觀如來說：『世尊！我們也希望在未來世，能夠成就如來、應、正等覺，爲了眾生闡明正法，也像現在的勝觀如來一樣，沒有任何差別。』那時，勝觀如來、應、正等覺，瞭解了這八萬四千人增上的意願后，就露出了微笑。舍利子！諸佛的法則是這樣的，在微笑時會有各種光芒，青色、黃色、紅色、白色、紅色、頗胝迦色（一種寶石的顏色），從佛的面門自然發出，遍照無量無邊的佛之世界，上至梵天世界，遮蔽了一切日月的光明。這些光芒遍照所應照的地方后，又返回來右繞勝觀如來百千圈，從薄伽梵（佛的稱號）的頂髻進入。舍利子！那時，勝觀如來有一位侍者，看到佛顯現神變並微笑后，從座位上站起來，偏袒左肩，右膝著地，向佛合掌彎腰禮敬，就在佛前用偈頌問道：

『我今天請問勝觀尊（佛的尊稱），您如此端莊威嚴，令人歡喜，是什麼因緣，大善逝（佛的稱號），您會顯現微笑，成為世間的依靠？兩足世尊（佛的尊稱）您顯現微笑，這相貌一定不是沒有原因的，愿您能開示微笑的因緣。』

【English Translation】 English version 'Like a person born blind living in the world. May I in this life attain Buddhahood, now I venerate this Honored One among humans, the Tathagata Superior Vision (Buddha's name), I will remove the immeasurable suffering of sentient beings, and save those burned by the three fires of greed, hatred, and delusion. Like this, countless hundreds and thousands of beings, all follow me to this place, I only wish that you would expound the subtle Dharma, so that they may all abide in the supreme Bodhi state.'

'Shariputra (one of the Buddha's ten great disciples)! At that time, the infant, having spoken this verse, said to the Tathagata, Arhat, Perfectly Enlightened One Superior Vision (Buddha's title): 'World Honored One! May I in the future in this world, attain the Tathagata, Arhat, Perfectly Enlightened One, to reveal the true Dharma for sentient beings, just as the present Tathagata Superior Vision widely expounds the wonderful Dharma for the great assembly.' At that time, in the assembly, there were eighty-four thousand beings, who also said to the Tathagata Superior Vision: 'World Honored One! We also wish in the future to attain the Tathagata, Arhat, Perfectly Enlightened One, to reveal the true Dharma for sentient beings, just like the present Tathagata Superior Vision, without any difference.' At that time, the Tathagata, Arhat, Perfectly Enlightened One Superior Vision, having understood the enhanced intention of these eighty-four thousand people, then smiled. Shariputra! Such is the Dharma of all Buddhas, that when they smile, there are various lights, blue, yellow, red, white, pink, and crystal-colored, naturally emitted from the Buddha's face, illuminating countless and boundless Buddha worlds, reaching up to the Brahma world, obscuring all the light of the sun and moon. These lights, having illuminated where they should, then returned, circumambulating the Tathagata Superior Vision hundreds and thousands of times, and entered from the Bhagavan's (Buddha's title) topknot. Shariputra! At that time, there was an attendant of the Tathagata Superior Vision, who, having seen the Buddha manifest miraculous powers and smile, rose from his seat, bared his left shoulder, placed his right knee on the ground, and, with palms joined, bowed in reverence to the Buddha, and then asked the Buddha in verse:

'I now ask the Honored One Superior Vision (Buddha's title), you are so dignified and majestic, bringing joy, What is the cause, Great Gone One (Buddha's title), that you manifest a smile, becoming the refuge of the world? Two-legged World Honored One (Buddha's title), your manifestation of a smile, this appearance must not be without cause, May you reveal the cause of the smile.'

緣本，　　利益世間悲愍故。　　今有百千拘胝眾，　　現住牟尼世尊前，　　攝耳專注樂聽聞，　　愿世間依愍眾說。　　佛為一切眾生眼，　　為舍為救為歸趣，　　能斷眾生諸有疑，　　憐愍世間利益者。　　如來善知諸過去，　　又能通達彼未來，　　於一切法不生疑，　　及以現在諸佛土。　　通智法王論自在，　　出過三世妙如來，　　我今請問世間依，　　何等因緣現微笑？　　佛能永斷他疑網，　　於一切法自無疑，　　八音暢宣微妙法，　　善拔眾生憂毒箭。　　我心喜踴難陳說，　　合十指掌懷恭敬，　　敢問法主大聖尊，　　何等因緣現微笑？』

「舍利子！爾時勝觀如來、應、正等覺告侍者曰：『苾芻！汝今見是嬰兒在我前不？』對曰：『唯然。我今已見。』勝觀佛言：『此嬰兒者，往昔過去曾於六十四拘胝那庾多百千佛所供養恭敬尊重讚歎，以諸衣服飲食臥具病緣醫藥及余資物持用奉施彼諸佛已，為欲趣向三菩提故，又於過去十那庾多佛所修行梵行，迴向阿耨多羅三藐三菩提。苾芻當知，今是嬰兒所將大眾八萬四千，於過去世並是嬰兒本生父母。何以故？此嬰兒者曾於過去發如是愿：「愿我經生在在處處所有父母，皆令安住于佛菩提。又令諸母更無第二再

【現代漢語翻譯】現代漢語譯本因緣本起，是爲了悲憫利益世間。如今有百千拘胝（koti，數量單位，意為千萬）的眾生，現在安住在牟尼（Muni，釋迦牟尼的尊稱）世尊面前，他們收攝心神，專注地樂於聽聞，愿世尊爲了憐憫眾生而宣說。佛是一切眾生的眼睛，是捨棄、救護和歸依之處，能夠斷除眾生的一切疑惑，是憐憫世間、利益眾生的人。如來善於知曉過去的一切，又能通達未來，對於一切法都不生疑惑，以及現在諸佛的國土。通達智慧的法王，論說自在，超越三世的微妙如來，我今天請問世間的依靠，是什麼因緣讓您現出微笑？佛能永遠斷除他人的疑惑之網，對於一切法自己沒有疑惑，用八種音聲暢快宣說微妙的佛法，善於拔除眾生憂愁的毒箭。我心中歡喜踴躍難以言說，合起十指手掌，懷著恭敬之心，敢問法主大聖尊，是什麼因緣讓您現出微笑？』

『舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！那時，勝觀如來（勝觀，佛的稱號）、應（應供，佛的十號之一）、正等覺（Samyaksambuddha，佛的十號之一）告訴侍者說：『比丘（bhiksu，出家受戒的男子）！你現在看見這個嬰兒在我面前嗎？』回答說：『是的，我已看見。』勝觀佛說：『這個嬰兒，在過去曾於六十四拘胝那庾多（nayuta，數量單位，意為千萬億）百千佛所供養、恭敬、尊重、讚歎，用各種衣服、飲食、臥具、病緣醫藥以及其他資財物品奉獻給那些佛，爲了趣向三菩提（bodhi，覺悟）的緣故，又在過去十那庾多佛所修行梵行（brahmacarya，清凈的行為），迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。比丘應當知道，現在這個嬰兒所帶領的大眾八萬四千，在過去世都是這個嬰兒的本生父母。為什麼呢？這個嬰兒曾在過去發過這樣的愿：『愿我生生世世所有父母，都讓他們安住在佛的菩提之中。又讓所有的母親不再有第二次的生育之苦。』

【English Translation】 English version The origin of causes arises from compassion and benefiting the world. Now, there are hundreds of thousands of kotis (koti, a unit of ten million) of beings, currently dwelling before Muni (Muni, an honorific title for Shakyamuni) World Honored One, They gather their minds, focusing intently and joyfully listening, wishing that the World Honored One would speak for the sake of compassion for beings. The Buddha is the eye of all beings, a place of abandonment, salvation, and refuge, Able to sever all doubts of beings, one who pities the world and benefits beings. The Tathagata (Tathagata, one of the titles of the Buddha) is skilled in knowing all of the past, and also able to understand the future, Having no doubts about all dharmas (dharma, teachings of the Buddha), and the Buddha lands of the present. The Dharma King who understands wisdom, whose discourse is free, the wonderful Tathagata who transcends the three times, I now ask the reliance of the world, what is the cause for you to show a smile? The Buddha can forever sever the net of others' doubts, having no doubts about all dharmas himself, Expounding the wonderful Dharma with eight kinds of sounds, skillfully removing the poisonous arrows of beings' worries. My heart is filled with joy and excitement, difficult to express, joining my ten fingers in palms, with a respectful heart, I dare to ask the Dharma Lord, the Great Sage, what is the cause for you to show a smile?'

'Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! At that time, the Victorious Vision Tathagata (Victorious Vision, a title of the Buddha), Arhat (Arhat, one of the ten titles of the Buddha), Samyaksambuddha (Samyaksambuddha, one of the ten titles of the Buddha) told his attendant: 'Bhikkhu (bhiksu, a monk)! Do you see this infant before me?' He replied: 'Yes, I have seen it.' The Victorious Vision Buddha said: 'This infant, in the past, had offered, respected, honored, and praised sixty-four kotis of nayutas (nayuta, a unit of ten million trillion) of hundreds of thousands of Buddhas, using various clothes, food, bedding, medicine for illness, and other material goods to offer to those Buddhas, for the sake of moving towards Bodhi (bodhi, enlightenment), and also practiced pure conduct (brahmacarya, pure conduct) at ten nayutas of Buddhas in the past, dedicating it to Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Bhikkhu should know, the eighty-four thousand people that this infant is leading now, in the past lives, were all the biological parents of this infant. Why? This infant had made such a vow in the past: 'May all my parents in every life, in every place, be settled in the Bodhi of the Buddha. And may all mothers not have the suffering of a second birth.'

受女身。」由是愿故，彼諸眾生至於今日，隨逐嬰兒來至我所，又隨修學發於無上正等覺心。』爾時勝觀如來欲重宣此義，為侍者苾芻而說是頌：

「『苾芻當觀此嬰兒，　　及現前住多千眾，　　其心踴躍發誠言，　　愿我當來如法主。　　當知曾於過去生，　　如上數量諸佛所，　　恭敬供養大導師，　　利益天人世間者。　　於十那庾諸佛所，　　依佛舍家持正法，　　常行最勝之所行，　　為求無上菩提故。　　汝觀八萬四千眾，　　今現皆住如來前，　　曾於久遠過去世，　　悉是嬰兒之父母。　　又此嬰兒曾發願，　　諸有生生父母者，　　普令安住上正覺，　　更不重受女人身。　　彼皆隨學嬰兒行，　　發菩提心於我所，　　今我皆當授彼記，　　方將為世兩足尊。　　由此因緣現微笑，　　彼昔勝行我能知，　　及以未來諸所作，　　當證人中大聖主。』　　諸天龍神及人等，　　無量百千那庾多，　　聞佛為彼授記已，　　于勝觀尊生大喜。

「舍利子！爾時嬰兒聞佛授記，心生歡喜踴躍無量，悅意泰然得未曾有，速疾往詣其父母所，說伽他曰：

「『如是多千眾，　　我前生父母，　　皆已住菩提，　　父母心何趣？』

「舍利子！爾時父

【現代漢語翻譯】現代漢語譯本『受女身。』因為這個願望，那些眾生直到今天，都跟隨嬰兒來到我這裡，並且隨著修學而發起了無上正等覺之心。」那時，勝觀如來爲了再次宣說這個道理，為侍者比丘說了這首偈頌：『比丘應當觀察這個嬰兒，以及現在住在這裡的眾多人群，他們心中踴躍，發出真誠的誓言，愿我將來成為如法的法主。應當知道他們曾在過去生中，在如上面所說的數量的諸佛那裡，恭敬供養偉大的導師，利益天人和世間眾生。在十那庾（那庾：數量單位，指極大的數量）諸佛那裡，他們依佛出家，持守正法，常常修行最殊勝的行持，爲了求得無上菩提的緣故。你看看這八萬四千大眾，現在都安住在如來面前，他們曾在久遠的過去世，都是這個嬰兒的父母。而且這個嬰兒曾經發愿，凡是生生世世做過他父母的人，都讓他們安住在無上正覺，不再重新受女人之身。他們都跟隨學習嬰兒的修行，在我這裡發起了菩提心，現在我都要給他們授記，將來成為世間的兩足尊（兩足尊：佛的尊稱）。因為這個因緣，我才顯現微笑，他們過去殊勝的修行我都知道，以及他們未來所做的一切，都將證得人中的大聖主。諸天、龍神以及人類等，無量百千那庾多（那庾多：數量單位，指極大的數量）的眾生，聽到佛為他們授記之後，對勝觀尊生起了極大的歡喜。『舍利子！』那時，嬰兒聽到佛陀授記，心中生起無量的歡喜和踴躍，心情愉悅安泰，得到了前所未有的感受，他迅速地來到父母那裡，說了這首偈頌：『像這樣眾多的千人，都是我前世的父母，他們都已經安住在菩提之中，父母的心又將歸向何處呢？』『舍利子！』那時，父親聽到嬰兒所說的話，心中生起了這樣的想法：『我的兒子已經得到了無上正等覺的授記，我應該如何做才能使他歡喜呢？』

【English Translation】 English version 'To receive a female body.' Because of this vow, those beings, until this day, follow the infant to my place, and also, through their practice, develop the mind of unsurpassed, complete, and perfect enlightenment.」 At that time, the Tathagata Superior Vision, wishing to reiterate this meaning, spoke this verse to the attendant Bhikshu: 『Bhikshu, you should observe this infant, and the many thousands of people who are now present, their hearts are joyful, and they make sincere vows, wishing that in the future, I will become the Dharma Lord according to the Dharma. You should know that in their past lives, at the places of the Buddhas, as many as mentioned above, they respectfully made offerings to the great teachers, benefiting gods, humans, and the beings of the world. At the places of ten nayutas (nayuta: a unit of large number) of Buddhas, they left their homes following the Buddha, upheld the true Dharma, and constantly practiced the most superior practices, for the sake of seeking unsurpassed Bodhi. Look at these eighty-four thousand people, who are now all present before the Tathagata, in the distant past, they were all the parents of this infant. Moreover, this infant once made a vow that all those who have been his parents in life after life, may they all abide in unsurpassed perfect enlightenment, and never again receive a female body. They all follow and learn the practices of the infant, and develop the Bodhi mind at my place, now I will give them all predictions, that in the future they will become the two-legged honored ones (two-legged honored one: an epithet for the Buddha) of the world. Because of this cause, I show a smile, I know their past superior practices, and all that they will do in the future, they will attain the great sage among humans. Gods, dragons, and humans, countless hundreds of thousands of nayutas (nayuta: a unit of large number) of beings, after hearing the Buddha give them predictions, developed great joy towards the Honored One Superior Vision. 『Shariputra!』 At that time, the infant, hearing the Buddha』s prediction, felt immeasurable joy and elation in his heart, his mood was pleasant and peaceful, and he had an unprecedented experience. He quickly went to his parents and spoke this verse: 『These many thousands of people, are all my parents from previous lives, they have all already abided in Bodhi, where will the hearts of my parents go?』『Shariputra!』 At that time, the father, hearing what the infant said, had this thought in his mind: 『My son has already received the prediction of unsurpassed, complete, and perfect enlightenment, what should I do to make him happy?』

母復以伽他報其子曰：

「『如子志所趣，　　我心亦如是，　　當成一切智，　　此決定無疑。　　子已生我家，　　愿后勿相舍，　　常當憶念我，　　令速證菩提。』

「舍利子！爾時嬰兒復以伽他報父母曰：

「『我諸行化導，　　皆愿先成佛，　　最後我當成，　　照世人調御。』

「舍利子！汝今當觀彼過去世勝觀如來法中嬰兒者，豈異人乎？勿作余疑，今大自在天子是也。從是已后又經拘胝那庾多劫更不退墮，過是劫後生轉輪王聖種族中，彼當來父號曰名稱，如我今父凈飯大王；彼當來母號曰離暗，如我今母摩訶摩耶；彼當來子號曰無憂，如我今子羅睺羅。舍利子！彼既出家悟菩提已得成為佛，名曰大悲如來、應、正等覺，十號具足。其佛壽量滿百千拘胝歲，佛身常光遍照所及十逾繕那，佛說法處大會充滿百逾繕那。大悲如來處世教化，為度聲聞三會說法。第一大會度諸弟子有百拘胝，第二大會度諸弟子有那庾多拘胝，第三大會度諸弟子有百千那庾多拘胝。舍利子！其弟子中滿一拘胝皆是大阿羅漢，諸漏已盡無復煩惱，得自在慧具八解脫，成就靜慮及六神通。舍利子，大悲如來所度聲聞阿羅漢眾，如上所說三會數量，彼菩薩眾其數亦等，皆是往世所生父母。彼佛世尊宣說妙法

【現代漢語翻譯】現代漢語譯本母親又用偈語回答她的兒子說：『如你心中所向往，我的心也和你一樣，應當成就一切智慧，對此我深信不疑。你已出生在我家，愿以後不要捨棄我，常常應當憶念我，令我迅速證得菩提。』

『舍利子！』那時嬰兒又用偈語回答父母說：

『我所做的一切修行，都愿先成就佛果，最後我將成就，成為照耀世間的調御者。』

『舍利子！你現在應當觀察過去世勝觀如來（過去佛名）法中的那個嬰兒，難道是別人嗎？不要有其他疑惑，他就是現在的大自在天子（欲界頂天的天子）。從那時以後又經過拘胝那庾多劫（極長的時間單位）不再退轉墮落，過了這些劫后，他將出生在轉輪王（統治世界的理想君主）的聖種族中，他未來的父親名叫名稱，就像我現在的父親凈飯大王（釋迦牟尼的父親）；他未來的母親名叫離暗，就像我現在的母親摩訶摩耶（釋迦牟尼的母親）；他未來的兒子名叫無憂，就像我現在的兒子羅睺羅（釋迦牟尼的兒子）。舍利子！他出家悟得菩提后，將成就佛果，名號為大悲如來（佛的稱號）、應、正等覺（佛的稱號），十號具足。那位佛的壽命長達百千拘胝歲，佛身常放光明，照耀所及範圍達十逾繕那（距離單位），佛說法的地方，大會充滿百逾繕那。大悲如來在世教化，爲了度化聲聞（聽聞佛法而修行的人）而舉行三次說法大會。第一次大會度化的弟子有百拘胝，第二次大會度化的弟子有那庾多拘胝，第三次大會度化的弟子有百千那庾多拘胝。舍利子！他的弟子中，有一拘胝都是大阿羅漢（斷盡煩惱的聖者），諸漏已盡，不再有煩惱，得到自在智慧，具足八解脫，成就禪定和六神通。舍利子，大悲如來所度化的聲聞阿羅漢眾，就像上面所說的三次大會的數量，那些菩薩眾的數量也相等，他們都是往世所生的父母。那位佛世尊宣說微妙的佛法。

【English Translation】 English version The mother then replied to her son with a gatha: 『As your heart aspires, so is my heart as well, You shall attain all wisdom, of this there is no doubt. You have been born into my family, may you not abandon me later, Always remember me, so that I may quickly attain Bodhi.』

『Shariputra!』 Then the infant replied to his parents with a gatha:

『All my practices and guidance, I wish to first achieve Buddhahood, Finally, I shall achieve it, becoming the world's tamer and guide.』

『Shariputra! You should now observe that infant in the Dharma of the Tathagata (a title of a Buddha) of past lives, was he different from anyone else? Do not have any other doubts, he is the current Great Free Heavenly Son (a deity). From then on, after countless kotis of nayutas of kalpas (extremely long time units), he will not regress or fall. After these kalpas, he will be born into the holy lineage of a Chakravartin (an ideal universal ruler), his future father will be named 'Name', just like my current father, King Suddhodana (father of Shakyamuni); his future mother will be named 'Free from Darkness', just like my current mother, Mahamaya (mother of Shakyamuni); his future son will be named 'Without Sorrow', just like my current son, Rahula (son of Shakyamuni). Shariputra! After he leaves home and attains Bodhi, he will achieve Buddhahood, and his name will be Great Compassion Tathagata (a title of a Buddha), Arhat, Samyaksambuddha (titles of a Buddha), possessing all ten titles. That Buddha's lifespan will be a hundred thousand kotis of years, the Buddha's body will always emit light, illuminating a range of ten yojanas (a unit of distance), and the place where the Buddha teaches will be filled with a gathering of a hundred yojanas. The Great Compassion Tathagata will teach in the world, and in order to liberate the Sravakas (those who hear and practice the Dharma), he will hold three Dharma assemblies. The first assembly will liberate a hundred kotis of disciples, the second assembly will liberate nayutas of kotis of disciples, and the third assembly will liberate a hundred thousand nayutas of kotis of disciples. Shariputra! Among his disciples, one koti will be great Arhats (enlightened beings who have eradicated all defilements), their outflows will be exhausted, they will have no more afflictions, they will attain free wisdom, possess the eight liberations, and achieve meditative concentration and the six supernormal powers. Shariputra, the number of Sravaka Arhats liberated by the Great Compassion Tathagata, as mentioned above in the three assemblies, the number of Bodhisattvas will also be equal, and they will all be the parents from past lives. That Buddha, the World Honored One, will proclaim the wonderful Dharma.

利益無數諸眾生已，然後涅槃。佛滅度后，正法住世滿拘胝歲，分佈舍利饒益眾生，亦如我今般涅槃后，流佈供養等無有異。舍利子！安住正勤菩薩摩訶薩亦復如是，修行毗利耶波羅蜜多時，為求阿耨多羅三藐三菩提故，能於是經修行正行，倍增振發勇猛正勤大精進力，度脫無量諸眾生等。我說是人為善丈夫，思覺觀察不倦不退，勇猛精進明繫在心。舍利子！云何菩薩摩訶薩不倦精進？

「舍利子！菩薩摩訶薩為眾生故求菩提時，不應限以數量而有所求。何以故？菩薩摩訶薩不作是念：『于爾所劫我當流轉。于爾所劫我不流轉。』以如是故，菩薩爾時被難思鎧處於生死，作是念言：『假使如我前際所經生死如是，更受勤苦經于生死倍過前際，為求菩提中無懈息。』舍利子！菩薩摩訶薩具足如是堅固弘誓，則名成就不倦精進。

「複次舍利子！菩薩摩訶薩云何修行勇猛精進？舍利子！假使三千大千世界滿中熾火，發起勇猛正勤菩薩摩訶薩，為欲往覲彼如來故，以精進力於是熾火從中而過不怯不退。又舍利子！勇猛正勤菩薩摩訶薩，為求聽聞大菩薩藏微妙法門故，以精進力雖逢是火，從中直過而無怯退。又舍利子！假使三千大千世界滿中熾火，勇猛正勤菩薩摩訶薩，為欲宣說大菩薩藏深妙法故，以精進力於是

【現代漢語翻譯】現代漢語譯本利益了無數眾生之後，然後進入涅槃。佛陀滅度后，正法住世將滿拘胝（koti，一千萬）歲，分佈舍利以饒益眾生，也像我現在般涅槃后，流佈供養一樣沒有差別。舍利子！安住于正勤的菩薩摩訶薩也是如此，在修行毗利耶波羅蜜多（vīrya-pāramitā，精進波羅蜜）時，爲了求得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），能在這部經中修行正行，更加振奮勇猛的正勤大精進力，度脫無量諸眾生等。我說這個人是善丈夫，思慮觀察不倦不退，勇猛精進，明記在心。舍利子！什麼是菩薩摩訶薩不倦的精進呢？『舍利子！菩薩摩訶薩爲了眾生的緣故而求菩提時，不應該以數量來限制自己的追求。為什麼呢？菩薩摩訶薩不應該這樣想：『我將在多少劫中流轉。我將在多少劫中不流轉。』因為這樣，菩薩那時披著難思的鎧甲處於生死之中，這樣想：『假使我前世所經歷的生死像這樣，還要承受勤苦，經歷生死，比前世還要多，爲了求菩提，我不會懈怠。』舍利子！菩薩摩訶薩具足這樣堅固的弘誓，就叫做成就了不倦的精進。『再者，舍利子！菩薩摩訶薩如何修行勇猛精進呢？舍利子！假使三千大千世界都充滿熾烈的火焰，發起勇猛正勤的菩薩摩訶薩，爲了要去覲見那位如來，以精進的力量，從這熾烈的火焰中穿過，不會膽怯也不會退縮。又，舍利子！勇猛正勤的菩薩摩訶薩，爲了求聽大菩薩藏的微妙法門，以精進的力量，即使遇到這樣的火焰，也會從中直接穿過而不會膽怯退縮。又，舍利子！假使三千大千世界都充滿熾烈的火焰，勇猛正勤的菩薩摩訶薩，爲了宣說大菩薩藏的深妙法，以精進的力量，從這熾烈的火焰中穿過，也不會膽怯退縮。

【English Translation】 English version Having benefited countless sentient beings, they then enter Nirvana. After the Buddha's Parinirvana, the True Dharma will remain in the world for a full koti (ten million) years, distributing relics to benefit sentient beings, just as after my Parinirvana now, the distribution and offerings will be no different. Shariputra! A Bodhisattva Mahasattva who dwells in Right Diligence is also like this. When practicing the Virya Paramita (Perfection of Diligence), in order to seek Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), they can practice the right conduct in this sutra, further invigorating their courageous and diligent great effort, liberating countless sentient beings. I say that this person is a good man, who thinks and observes without weariness or retreat, with courageous diligence, clearly remembering in their heart. Shariputra! What is the tireless diligence of a Bodhisattva Mahasattva? 'Shariputra! When a Bodhisattva Mahasattva seeks Bodhi for the sake of sentient beings, they should not limit their pursuit by quantity. Why? A Bodhisattva Mahasattva should not think: 『In so many kalpas (eons) I will transmigrate. In so many kalpas I will not transmigrate.』 Because of this, the Bodhisattva at that time, wearing the armor of inconceivable thought, dwells in samsara (cycle of birth and death), thinking: 『Even if the samsara I have experienced in my past lives is like this, and I have to endure hardship, experiencing samsara even more than in my past lives, I will not slacken in seeking Bodhi.』 Shariputra! A Bodhisattva Mahasattva who possesses such firm vows is called one who has achieved tireless diligence. 'Furthermore, Shariputra! How does a Bodhisattva Mahasattva practice courageous diligence? Shariputra! Suppose the three thousand great thousand worlds were filled with blazing fire, a Bodhisattva Mahasattva who has aroused courageous diligence, in order to go and see that Tathagata (Thus Gone One), with the power of diligence, would pass through the blazing fire without fear or retreat. Also, Shariputra! A Bodhisattva Mahasattva of courageous diligence, in order to seek to hear the profound Dharma of the Great Bodhisattva Treasury, with the power of diligence, even if encountering such fire, would pass straight through it without fear or retreat. Also, Shariputra! Suppose the three thousand great thousand worlds were filled with blazing fire, a Bodhisattva Mahasattva of courageous diligence, in order to proclaim the profound Dharma of the Great Bodhisattva Treasury, with the power of diligence, would pass through the blazing fire without fear or retreat.'

熾火從中直過而無怯退。又舍利子！假使三千大千世界滿中熾火，勇猛正勤菩薩摩訶薩，為欲生起善根因緣，以精進力於是熾火從中直過而無怯退。又舍利子！假使三千大千世界滿中熾火，勇猛正勤菩薩摩訶薩，為欲利益諸眾生故，以精進力能于中過。如是為欲令他得寂靜故、得調伏故，雖逢是火，皆由中過而無怯退。又舍利子！發起勇猛不倦正勤菩薩摩訶薩，為欲令他般涅槃故，以精進力雖逢是火，能于中過而無怯退。舍利子！是名菩薩摩訶薩修行毗利耶波羅蜜多勇猛之相。

「複次舍利子！發起勇猛不倦正勤菩薩摩訶薩行毗利耶波羅蜜多時，由不懈倦堅固不退善根所發無上大悲之所熏故，恒發勇猛大精進力，于諸眾生常行化導。又舍利子！如是發起勇猛不倦正勤菩薩摩訶薩，於一切時舉足下足常不捨離大菩提心，于佛法僧恒生珍敬繫念在前，于諸眾生恒遍觀察為利益故，不欲令被煩惱勢力之所逼奪。又舍利子！發起勇猛不倦正勤菩薩摩訶薩，所有已生諸妙善根一切迴向無上菩提，令此善根畢竟無盡。譬如少水投于大海，乃至劫燒中無有盡。舍利子！菩薩摩訶薩亦復如是，以諸善根迴向菩提亦無有盡，是名菩薩摩訶薩勇猛不倦大精進力。又舍利子！勇猛不倦精進菩薩摩訶薩，以平等行積集善根，于諸眾生起平

【現代漢語翻譯】現代漢語譯本：舍利子（佛陀十大弟子之一）！即使從熾熱的火焰中穿過，也不會感到畏懼退縮。舍利子！假設三千大千世界都充滿了熾熱的火焰，勇猛精進的菩薩摩訶薩（偉大的菩薩），爲了生起善根的因緣，會以精進的力量，從這熾熱的火焰中直接穿過而沒有絲毫的畏懼退縮。舍利子！假設三千大千世界都充滿了熾熱的火焰，勇猛精進的菩薩摩訶薩，爲了利益一切眾生，會以精進的力量，能夠從中穿過。同樣，爲了使他人獲得寂靜、獲得調伏，即使遇到這樣的火焰，也都能從中穿過而沒有絲毫的畏懼退縮。舍利子！發起勇猛不懈怠精進的菩薩摩訶薩，爲了使他人進入涅槃，會以精進的力量，即使遇到這樣的火焰，也能夠從中穿過而沒有絲毫的畏懼退縮。舍利子！這被稱為菩薩摩訶薩修行毗利耶波羅蜜多（精進波羅蜜）的勇猛之相。再者，舍利子！發起勇猛不懈怠精進的菩薩摩訶薩在修行毗利耶波羅蜜多時，由於不懈怠、堅固不退的善根所引發的無上大悲心的薰陶，恒常發起勇猛的大精進力，對於一切眾生常常進行教化引導。舍利子！像這樣發起勇猛不懈怠精進的菩薩摩訶薩，在任何時候舉足下足，都不會舍離大菩提心，對於佛、法、僧三寶，恒常生起珍重恭敬之心，繫念於前，對於一切眾生，恒常普遍觀察，爲了利益他們，不希望他們被煩惱的力量所逼迫奪走。舍利子！發起勇猛不懈怠精進的菩薩摩訶薩，所有已經產生的各種美好善根，都全部迴向于無上菩提，使這些善根最終不會窮盡。譬如少量的水投入大海，即使經歷劫火焚燒也不會枯竭。舍利子！菩薩摩訶薩也是如此，以各種善根迴向菩提，也不會有窮盡的時候，這被稱為菩薩摩訶薩勇猛不懈怠的大精進力。舍利子！勇猛不懈怠精進的菩薩摩訶薩，以平等心行積累善根，對於一切眾生生起平等心。

【English Translation】 English version: Furthermore, Shariputra (one of the ten great disciples of the Buddha)! Even if one were to pass directly through blazing fire, there would be no fear or retreat. Again, Shariputra! Suppose the three thousand great thousand worlds were filled with blazing fire, a courageous and diligent Bodhisattva Mahasattva (a great Bodhisattva), for the sake of generating the causes and conditions for good roots, would, with the power of diligence, pass directly through this blazing fire without the slightest fear or retreat. Again, Shariputra! Suppose the three thousand great thousand worlds were filled with blazing fire, a courageous and diligent Bodhisattva Mahasattva, for the sake of benefiting all sentient beings, would, with the power of diligence, be able to pass through it. Likewise, in order to enable others to attain tranquility and to be tamed, even if they encounter such fire, they can pass through it without the slightest fear or retreat. Again, Shariputra! A Bodhisattva Mahasattva who has aroused courageous and unremitting diligence, in order to lead others to Nirvana, would, with the power of diligence, even if encountering such fire, be able to pass through it without the slightest fear or retreat. Shariputra! This is called the courageous aspect of a Bodhisattva Mahasattva practicing the Virya Paramita (Perfection of Diligence). Furthermore, Shariputra! When a Bodhisattva Mahasattva who has aroused courageous and unremitting diligence practices the Virya Paramita, due to the influence of the unsurpassed great compassion arising from unremitting, firm, and non-retreating good roots, they constantly generate courageous great diligence, and always engage in teaching and guiding all sentient beings. Again, Shariputra! Such a Bodhisattva Mahasattva who has aroused courageous and unremitting diligence, at all times, whether lifting or placing their feet, never abandons the great Bodhi mind. Towards the Buddha, Dharma, and Sangha (the Three Jewels), they constantly generate a heart of cherishing and respect, keeping them in mind. Towards all sentient beings, they constantly observe universally, for the sake of benefiting them, not wishing them to be oppressed and taken away by the power of afflictions. Again, Shariputra! All the various wonderful good roots that a Bodhisattva Mahasattva who has aroused courageous and unremitting diligence has already generated, they all dedicate towards unsurpassed Bodhi, ensuring that these good roots will ultimately never be exhausted. For example, a small amount of water poured into the ocean will not be depleted even after the kalpa fire. Shariputra! A Bodhisattva Mahasattva is also like this, dedicating all good roots towards Bodhi, they will never be exhausted. This is called the great power of courageous and unremitting diligence of a Bodhisattva Mahasattva. Again, Shariputra! A courageous and unremittingly diligent Bodhisattva Mahasattva accumulates good roots with an equal mind, and generates an equal mind towards all sentient beings.

等行積集善根，為欲引生一切智智積集善根，為欲利益諸眾生故積集善根。舍利子！如是無量諸大善根，皆是菩薩摩訶薩勇猛無倦大精進力之所集起。

「複次舍利子！如是勇猛不倦正勤菩薩摩訶薩，常應精進修學是法，所得福聚無量無邊。今當廣說福聚之相。舍利子！我觀世間一切眾生所有福聚無量無邊，如是乃至一切有學無學所有福聚、一切獨覺所有福聚，轉復無量不可思議。如上所有諸福聚等，假使皆悉內建眾生一毛孔中，如是眾生一一毛孔皆有如上福德之聚，無量無邊不可思議。如是假使一切眾生一切毛孔所有福聚合集，置一無關鍵會大法祠中。舍利子！如是法祠功德福聚倍增于百，感得如來大丈夫身色相之一。如是一一大丈夫相，皆以如是功德所成。如是一切如來身中大丈夫相，所有福聚皆合成一眉間毫相。如是入一眉間毫相福聚，又過於此滿百千倍大功德聚，合成如來頂上無能觀見烏瑟膩沙大丈夫相。如是入一肉髻大功德聚，又過於此滿於拘胝百千倍大功德聚，合成如來大法商佉之相。舍利子！由此如來大法螺相為無量種功德整合，以如是故，如來隨所意欲出大音聲遍告無量無邊一切世界，為諸有情廣說妙法，如其根性隨聞信解悉令歡喜。何以故？皆由精進所修學故。舍利子！菩薩摩訶薩應作是念

【現代漢語翻譯】現代漢語譯本積累等同於所有行為的善根，爲了引生一切智慧而積累善根，爲了利益一切眾生而積累善根。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這些無量的大善根，都是菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願的菩薩）以勇猛不懈的大精進力所積累的。

『再者，舍利子！像這樣勇猛不懈、精進修行的菩薩摩訶薩，應當經常精進修學這些法門，所獲得的福德聚集是無量無邊的。現在我將廣泛地說明福德聚集的相狀。舍利子！我觀察世間一切眾生所有的福德聚集是無量無邊的，乃至一切有學（śaikṣa，還在學習的修行者）和無學（aśaikṣa，已完成學習的修行者）所有的福德聚集，一切獨覺（pratyekabuddha，不需他人教導而獨自開悟者）所有的福德聚集，更是無量不可思議。像上面所說的所有福德聚集，假設全部都放入一個眾生的一個毛孔中，這樣每一個眾生的每一個毛孔都具有像上面所說的福德聚集，無量無邊不可思議。假設一切眾生一切毛孔所有的福德聚集在一起，放置在一個沒有門閂的巨大法祠中。舍利子！這樣的法祠的功德福聚會增加百倍，才能感得如來（Tathāgata，佛的稱號）大丈夫身色相之一。像這樣每一個大丈夫相，都是由這樣的功德所成就的。像這樣一切如來身中的大丈夫相，所有的福德聚集在一起，才能合成一個眉間毫相。像這樣進入一個眉間毫相的福德聚集，又超過這個福德聚集滿百千倍的大功德聚集，才能合成如來頂上無法看見的烏瑟膩沙（uṣṇīṣa，佛頂肉髻）大丈夫相。像這樣進入一個肉髻的大功德聚集，又超過這個福德聚集滿拘胝（koṭi，印度的計數單位，相當於千萬）百千倍的大功德聚集，才能合成如來大法商佉（śaṅkha，法螺）之相。舍利子！由於如來大法螺相是由無量種功德整合，因此，如來可以隨心所欲發出大音聲，遍告無量無邊的一切世界，為一切有情（sattva，眾生）廣泛宣說微妙的佛法，使他們根據自己的根性，聽聞后信解，都感到歡喜。為什麼呢？都是由於精進修行所致。舍利子！菩薩摩訶薩應當這樣想』

【English Translation】 English version Accumulating roots of good that are equal to all actions, accumulating roots of good for the purpose of generating all wisdom, accumulating roots of good for the purpose of benefiting all sentient beings. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! These immeasurable great roots of good are all accumulated by the Bodhisattva-mahāsattva's (a great-minded Bodhisattva) courageous and tireless great diligence.

'Furthermore, Śāriputra! Such a courageous and tireless, diligently practicing Bodhisattva-mahāsattva should constantly strive to study these teachings, and the accumulation of merit they obtain is immeasurable and boundless. Now I will extensively describe the characteristics of the accumulation of merit. Śāriputra! I observe that the accumulation of merit of all sentient beings in the world is immeasurable and boundless, and even the accumulation of merit of all śaikṣas (those still learning) and aśaikṣas (those who have completed their learning), and the accumulation of merit of all pratyekabuddhas (those who attain enlightenment on their own without a teacher) is even more immeasurable and inconceivable. If all the above-mentioned accumulations of merit were placed into one pore of one sentient being, then each pore of each sentient being would have the above-mentioned accumulation of merit, immeasurable and inconceivable. If all the accumulations of merit in all the pores of all sentient beings were gathered together and placed in a huge dharma shrine without a latch, Śāriputra! The merit and accumulation of merit of such a dharma shrine would increase a hundredfold, and only then could one attain one of the major marks of the body of a Tathāgata (the title of a Buddha). Each of these major marks is achieved by such merit. All the major marks in the body of all Tathāgatas, when all their accumulations of merit are combined, can form one ūrṇā (a tuft of white hair between the eyebrows). The accumulation of merit that enters one ūrṇā, when multiplied by a hundred thousand times, can form the uṣṇīṣa (the protuberance on the crown of the Buddha's head) major mark on the top of the Tathāgata's head, which cannot be seen. The accumulation of merit that enters one uṣṇīṣa, when multiplied by a koṭi (an Indian unit of counting, equivalent to ten million) hundred thousand times, can form the major mark of the great dharma śaṅkha (conch shell) of the Tathāgata. Śāriputra! Because the great dharma śaṅkha mark of the Tathāgata is formed by the accumulation of immeasurable kinds of merit, the Tathāgata can, at will, emit a great sound that pervades immeasurable and boundless worlds, extensively proclaiming the wonderful dharma to all sentient beings, enabling them to hear, believe, and understand according to their own capacities, and all feel joy. Why is this so? It is all due to the diligent practice. Śāriputra! A Bodhisattva-mahāsattva should think thus』

：『如是無上正等菩提雖極難得，我當不捨精進鎧甲發大勇猛，必定速悟無上菩提不足為難。既成佛已隨我意欲，於法螺相出大音聲，遍告無量無邊一切世界，為諸眾生說微妙法，隨根信解皆令歡喜。』舍利子！是名菩薩摩訶薩勇猛無倦正勤之相。

「複次舍利子！勇猛無倦精進菩薩摩訶薩依毗利耶波羅蜜多故，常應如是精進修學，由修學故具足成就一切智慧。舍利子！假使三千大千世界所有眾生，一切成就隨信行智，即用此智欲以比一成就隨法行智，百分不及一、千分不及一、百千萬分不及一、僧佉分不及一、迦羅分不及一、伽拏那分不及一、烏波摩分不及一、烏波尼沙陀分不及一。複次舍利子！假使三千大千世界所有眾生，一切成就隨法行智，欲以比一第八人智，百分不及一，乃至烏波尼沙陀分不及一。複次舍利子！假使三千大千世界所有眾生，一切成就第八人智，欲以比一預流果智，百分不及一，乃至烏波尼沙陀分不及一。複次舍利子！假使三千大千世界所有眾生，一切成就預流果智，欲以比一乃至一來向智，如是一來果智乃至欲比不還果智，如是乃至欲比阿羅漢智、若獨覺智、若過百劫菩薩智、若成就不退轉菩薩智，如是乃至欲比系屬一生菩薩智，皆應廣說無量無邊算數譬喻所不能及。如是舍利子！假

【現代漢語翻譯】現代漢語譯本：『像這樣無上正等菩提（anuttara-samyak-sambodhi，指最高的、完全的覺悟）雖然極難獲得，我應當不放棄精進的鎧甲，發起大勇猛，必定迅速覺悟無上菩提，這不足為難。既然成佛之後，就隨我的意願，從法螺相（dharma-śaṅkha-lakṣaṇa，佛的特徵之一，指佛的莊嚴相貌）發出大音聲，遍告無量無邊的一切世界，為眾生宣說微妙的佛法，使他們隨各自的根器和理解都感到歡喜。』舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！這就是菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）勇猛精進、不懈怠的修行之相。『再者，舍利子！勇猛精進、不懈怠的菩薩摩訶薩，因為依止毗利耶波羅蜜多（vīrya-pāramitā，精進波羅蜜，指精進的修行）的緣故，應當常常這樣精進修學，由於修學的緣故，具足成就一切智慧。舍利子！假設三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，佛教宇宙觀中的一個大世界）所有眾生，都成就了隨信行智（anudhārmika-jñāna，指隨順信仰而行的智慧），用這種智慧去比擬一個成就隨法行智（anudhārmika-jñāna，指隨順佛法而行的智慧）的人，百分之一都比不上，千分之一都比不上，百千萬分之一都比不上，僧佉分（saṃkhya，指一個很大的數字單位）之一都比不上，迦羅分（kalā，指一個很大的數字單位）之一都比不上，伽拏那分（gaṇanā，指一個很大的數字單位）之一都比不上，烏波摩分（upamā，指一個很大的數字單位）之一都比不上，烏波尼沙陀分（upaniṣad，指一個很大的數字單位）之一都比不上。再者，舍利子！假設三千大千世界所有眾生，都成就了隨法行智，用這種智慧去比擬一個第八人智（aṣṭamaka-pudgala-jñāna，指證得須陀洹果位之前的智慧），百分之一都比不上，乃至烏波尼沙陀分之一都比不上。再者，舍利子！假設三千大千世界所有眾生，都成就了第八人智，用這種智慧去比擬一個預流果智（srota-āpanna-phala-jñāna，指證得須陀洹果位的智慧），百分之一都比不上，乃至烏波尼沙陀分之一都比不上。再者，舍利子！假設三千大千世界所有眾生，都成就了預流果智，用這種智慧去比擬一個乃至一來向智（sakṛdāgāmin-pratipannaka-jñāna，指證得斯陀含果位之前的智慧），像這樣，一來果智（sakṛdāgāmin-phala-jñāna，指證得斯陀含果位的智慧）乃至去比擬不還果智（anāgāmin-phala-jñāna，指證得阿那含果位的智慧），像這樣乃至去比擬阿羅漢智（arhat-jñāna，指證得阿羅漢果位的智慧）、或者獨覺智（pratyekabuddha-jñāna，指獨覺者的智慧）、或者超過百劫的菩薩智（kalpa-śata-atīta-bodhisattva-jñāna，指修行超過百劫的菩薩的智慧）、或者成就了不退轉菩薩智（avinivartanīya-bodhisattva-jñāna，指不會退轉的菩薩的智慧），像這樣乃至去比擬系屬一生菩薩智（ekajāti-pratibaddha-bodhisattva-jñāna，指一生補處的菩薩的智慧），都應當廣泛地說，用無量無邊的算數譬喻都不能比擬。像這樣，舍利子！假設

【English Translation】 English version: 『Though this unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) is extremely difficult to attain, I shall not abandon the armor of diligence, and I shall generate great courage. I will surely and quickly realize unsurpassed enlightenment, which is not difficult. Having become a Buddha, according to my will, I will emit a great sound from the conch-shell mark (dharma-śaṅkha-lakṣaṇa), proclaiming throughout immeasurable and boundless worlds, expounding the subtle Dharma to all beings, causing them to rejoice according to their respective capacities and understanding.』 Śāriputra! This is the characteristic of a Bodhisattva-Mahāsattva』s (bodhisattva-mahāsattva) courageous, tireless, and diligent practice. 『Furthermore, Śāriputra! A courageous, tireless, and diligent Bodhisattva-Mahāsattva, relying on the perfection of diligence (vīrya-pāramitā), should always practice diligently in this way. Through this practice, they will fully accomplish all wisdom. Śāriputra! Suppose all beings in the three thousand great thousand worlds (trisāhasra-mahāsāhasra-loka-dhātu) have attained the wisdom of following faith (anudhārmika-jñāna). If this wisdom were to be compared to the wisdom of one who has attained the wisdom of following the Dharma (anudhārmika-jñāna), it would not be equal to one-hundredth, one-thousandth, one-hundred-thousandth, one part of saṃkhya, one part of kalā, one part of gaṇanā, one part of upamā, or one part of upaniṣad. Furthermore, Śāriputra! Suppose all beings in the three thousand great thousand worlds have attained the wisdom of following the Dharma. If this wisdom were to be compared to the wisdom of an eighth person (aṣṭamaka-pudgala-jñāna), it would not be equal to one-hundredth, and so on, up to one part of upaniṣad. Furthermore, Śāriputra! Suppose all beings in the three thousand great thousand worlds have attained the wisdom of an eighth person. If this wisdom were to be compared to the wisdom of a stream-enterer (srota-āpanna-phala-jñāna), it would not be equal to one-hundredth, and so on, up to one part of upaniṣad. Furthermore, Śāriputra! Suppose all beings in the three thousand great thousand worlds have attained the wisdom of a stream-enterer. If this wisdom were to be compared to the wisdom of a once-returner (sakṛdāgāmin-pratipannaka-jñāna), and likewise, the wisdom of a once-returner (sakṛdāgāmin-phala-jñāna) to the wisdom of a non-returner (anāgāmin-phala-jñāna), and so on, up to the wisdom of an Arhat (arhat-jñāna), or the wisdom of a Pratyekabuddha (pratyekabuddha-jñāna), or the wisdom of a Bodhisattva who has passed a hundred kalpas (kalpa-śata-atīta-bodhisattva-jñāna), or the wisdom of a non-retrogressing Bodhisattva (avinivartanīya-bodhisattva-jñāna), and so on, up to the wisdom of a Bodhisattva bound to one more life (ekajāti-pratibaddha-bodhisattva-jñāna), it should be extensively explained that no number or analogy can compare. Thus, Śāriputra! Suppose

使十方無量無邊一切世界所有眾生，皆悉成就係屬一生菩薩之智，欲比如來十力之一處非處智，百分千分百千萬分不及一、僧佉分不及一、迦羅分不及一、伽拏那分不及一、烏波摩分不及一、烏波尼沙陀分不及一，乃至算數譬喻所不能及。舍利子！是菩薩摩訶薩行毗利耶波羅蜜多故，聞如來如是甚深智解之時，其心不驚無有怖畏，於是智人生樂欲心，發起正勤中無廢舍，作如是念：『我今修行勇猛精進，假使我身皮肉骨血筋脈髓腦皆悉枯燥爛壞無遺，未得如來如是處非處智力已來，于其中間發大勇猛堅固精進終無懈廢。』舍利子！是名菩薩摩訶薩勇猛無倦正勤波羅蜜多堅固之相。應如是學。複次舍利子！菩薩摩訶薩行毗利耶波羅蜜多故，發大勇猛無倦正勤，常應如是精進修學。由修學故，能滅眾生諸煩惱火。舍利子！假使一切眾生於過去世所有諸心，皆入眾生一心中轉。如是眾生一一諸心，乃至一切眾生一一各有爾所諸心，無量繁雜難可了知。如是一切眾生一一心中，各具無量貪瞋癡等諸惑繁雜。以此一切眾生所有煩惱，皆入一眾生一心中轉。舍利子！假使展轉一切眾生，皆具如是無量煩惱難可了知。菩薩摩訶薩作如是念：『我當策勵勇猛發勤精進，尋求如是智慧資糧，隨我所發正勤之力，于諸眾生貪瞋癡火及餘熱惱

【現代漢語翻譯】現代漢語譯本假設十方無量無邊的一切世界中的所有眾生，都成就了屬於一生補處菩薩（指即將成佛的菩薩）的智慧，想要比擬如來十力（如來所具有的十種力量）之一的處非處智（對事物的正確與不正確的判斷力），百分之一、千分之一、百千萬分之一都比不上，僧佉分（古印度的一種計數單位）比不上，迦羅分（時間單位）比不上，伽拏那分（計算單位）比不上，烏波摩分（比喻）比不上，烏波尼沙陀分（接近）比不上，乃至算數譬喻都無法比擬。舍利子！這位菩薩摩訶薩因為修行毗利耶波羅蜜多（精進波羅蜜多），聽到如來如此甚深的智慧解說時，內心不會驚慌，沒有恐懼，反而對這種智慧產生喜悅和渴望，發起真正的精進，不會中途放棄，他會這樣想：『我現在修行要勇猛精進，即使我的身體皮肉骨血筋脈髓腦都枯槁腐爛，沒有絲毫剩餘，在沒有得到如來這樣的處非處智力之前，我都要在這期間發起大勇猛，堅固精進，絕不懈怠。』舍利子！這就是菩薩摩訶薩勇猛無倦、真正精進的波羅蜜多堅固之相。應當這樣學習。再者，舍利子！菩薩摩訶薩因為修行毗利耶波羅蜜多，發起大勇猛，無倦的真正精進，應當常常這樣精進修學。因為修學的緣故，能夠熄滅眾生的一切煩惱之火。舍利子！假設一切眾生在過去世的所有心念，都進入一個眾生的心中運轉。像這樣，眾生每一個心念，乃至一切眾生各自都有如此多的心念，無量繁雜難以瞭解。像這樣，一切眾生每一個心中，都各自具有無量的貪嗔癡等各種迷惑和繁雜。把這一切眾生所有的煩惱，都進入一個眾生的心中運轉。舍利子！假設輾轉一切眾生，都具有如此無量煩惱難以瞭解。菩薩摩訶薩會這樣想：『我應當策勵自己，勇猛發勤精進，尋求這樣的智慧資糧，隨著我所發起的真正精進的力量，對於眾生的貪嗔癡之火以及其他熱惱

【English Translation】 English version Suppose all sentient beings in the immeasurable and boundless worlds of the ten directions were to attain the wisdom of a Bodhisattva bound for one more life (referring to a Bodhisattva who is one life away from Buddhahood), and wished to compare it to the 'knowledge of what is proper and improper' (the ability to discern right from wrong) which is one of the ten powers of the Tathagata (the ten powers of a Buddha), it would not be comparable by one percent, one thousandth, one hundred millionth, not comparable by a samkhya part (an ancient Indian unit of counting), not comparable by a kala part (a unit of time), not comparable by a ganana part (a unit of calculation), not comparable by an upama part (a metaphor), not comparable by an upanishad part (close proximity), and not even comparable by any numerical analogy. Shariputra! Because this Bodhisattva Mahasattva practices Virya Paramita (Perfection of Diligence), when hearing the Tathagata's profound wisdom explained, their heart is not startled, they have no fear, but instead, they develop joy and desire for this wisdom, initiating true diligence without abandoning it midway. They think: 'Now I will cultivate with courageous diligence, even if my skin, flesh, bones, blood, tendons, marrow, and brain all wither and decay without any remainder, until I attain the Tathagata's power of knowing what is proper and improper, I will, in the meantime, initiate great courage, firm diligence, and never slacken.' Shariputra! This is the steadfast aspect of the Bodhisattva Mahasattva's courageous, tireless, and true diligence Paramita. One should learn in this way. Furthermore, Shariputra! Because the Bodhisattva Mahasattva practices Virya Paramita, they initiate great courage and tireless true diligence, and should always cultivate and learn with such diligence. Because of this cultivation, they can extinguish the fires of all sentient beings' afflictions. Shariputra! Suppose all the thoughts of all sentient beings in the past were to enter and revolve within the mind of one sentient being. In this way, each thought of each sentient being, and even each sentient being having so many thoughts, are immeasurably complex and difficult to understand. In this way, within each mind of all sentient beings, there are countless confusions and complexities such as greed, anger, and ignorance. All the afflictions of all these sentient beings enter and revolve within the mind of one sentient being. Shariputra! Suppose that all sentient beings, in turn, possess such immeasurable and difficult-to-understand afflictions. The Bodhisattva Mahasattva would think: 'I should encourage myself, courageously initiate diligent effort, seek such resources of wisdom, and according to the power of the true diligence I initiate, towards the fires of greed, anger, and ignorance of sentient beings, and other torments'

我要當令息滅無遺，斬除毒害摧破散壞同於灰燼，速令眾生住涅槃道。』舍利子！是名菩薩摩訶薩勇猛無倦正勤波羅蜜多。應如是學。

「複次舍利子！菩薩摩訶薩依毗利耶波羅蜜多故，安住勇猛無倦精進，常應如是正勤修學。以修學故，諸善身業無有休廢，諸善語業無有休廢，諸善心業無有休廢，乃至所有一切正勤皆為方便策進菩薩身語心業。舍利子！然諸世間但說菩薩身語二業精進第一，不說菩薩心精進相。舍利子！菩薩摩訶薩心精進相無量無邊，吾今略說。何等名為心精進相？謂菩薩心修行正勤若進若止，如是為相。舍利子！云何名為正勤進止？舍利子！菩薩修行大精進者，為菩提故勤行精進。所言進者于諸眾生髮起大悲，所言止者謂無我忍。所言進者攝諸眾生，所言止者於法不取。所言進者生死無倦，所言止者不得三界。所言進者一切盡舍，所言止者不厭佈施。所言進者攝取凈戒，所言止者不厭尸羅。所言進者堪忍眾苦，所言止者心無毀壞。所言進者起諸善法，所言止者心常遠離。所言進者攝受靜慮，所言止者心常寂滅。所言進者聞法無厭，所言止者如理善巧。所言進者聽說無倦，所言止者無戲論法。所言進者求慧資糧，所言止者斷諸戲論。所言進者增長梵信，所言止者真知行舍。所言進者具五神通，

【現代漢語翻譯】現代漢語譯本『我要讓一切煩惱徹底止息，斬斷毒害，摧毀散滅，如同灰燼一般，迅速讓眾生安住于涅槃之道。』舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這被稱為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）勇猛無倦的正勤波羅蜜多（pāramitā，到彼岸）。應當這樣學習。『再者，舍利子！菩薩摩訶薩依仗毗利耶波羅蜜多（vīrya-pāramitā，精進波羅蜜多）的緣故，安住于勇猛無倦的精進，應當常常這樣正勤修學。因為修學的緣故，一切善的身業沒有停止，一切善的語業沒有停止，一切善的心業沒有停止，乃至所有一切正勤都是爲了方便策進菩薩的身語心業。舍利子！然而世間只是說菩薩的身語二業精進第一，不說菩薩心的精進之相。舍利子！菩薩摩訶薩心的精進之相無量無邊，我現在略說。什麼叫做心的精進之相？就是菩薩心修行正勤，有進有止，這就是它的相。舍利子！什麼叫做正勤的進止？舍利子！菩薩修行大精進的人，爲了菩提（bodhi，覺悟）的緣故勤行精進。所說的『進』，是對一切眾生髮起大悲心；所說的『止』，是安住于無我忍（anātma-kṣānti，對無我的忍耐）。所說的『進』，是攝受一切眾生；所說的『止』，是對一切法不執取。所說的『進』，是對生死輪迴沒有厭倦；所說的『止』，是不執著於三界（trayo dhātavaḥ，欲界、色界、無色界）。所說的『進』，是一切都捨棄；所說的『止』，是不厭倦佈施（dāna，給予）。所說的『進』，是攝取清凈的戒律；所說的『止』，是不厭倦尸羅（śīla，戒律）。所說的『進』，是堪忍一切痛苦；所說的『止』，是內心沒有毀壞。所說的『進』，是生起一切善法；所說的『止』，是內心常常遠離（煩惱）。所說的『進』，是攝受禪定（dhyāna，靜慮）；所說的『止』，是內心常常寂滅。所說的『進』，是聽聞佛法沒有厭倦；所說的『止』，是如理善巧。所說的『進』，是聽聞說法沒有厭倦；所說的『止』，是沒有戲論之法。所說的『進』，是尋求智慧的資糧；所說的『止』，是斷除一切戲論。所說的『進』，是增長梵行（brahmacarya，清凈行）的信心；所說的『止』，是真知而行舍。所說的『進』，是具足五神通（pañcābhijñā，天眼通、天耳通、他心通、宿命通、神足通）。

【English Translation】 English version 'I shall cause all afflictions to cease completely, cut off poisons, destroy and scatter them like ashes, and quickly lead all beings to abide in the path of Nirvana.' Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! This is called the Bodhisattva-Mahasattva's (bodhisattva-mahāsattva, great bodhisattva) courageous and tireless Right Effort Paramita (pāramitā, perfection). One should learn in this way. 'Furthermore, Shariputra! Because the Bodhisattva-Mahasattva relies on the Virya Paramita (vīrya-pāramitā, perfection of vigor), he abides in courageous and tireless diligence, and should always diligently study in this way. Because of this study, all virtuous bodily actions do not cease, all virtuous verbal actions do not cease, all virtuous mental actions do not cease, and even all right efforts are means to encourage the Bodhisattva's bodily, verbal, and mental actions. Shariputra! However, the world only speaks of the Bodhisattva's bodily and verbal diligence as being the foremost, and does not speak of the aspect of the Bodhisattva's mental diligence. Shariputra! The aspect of the Bodhisattva-Mahasattva's mental diligence is immeasurable and boundless, and I will now speak of it briefly. What is called the aspect of mental diligence? It is that the Bodhisattva's mind practices right effort, with both advancing and stopping, and this is its aspect. Shariputra! What is called the advancing and stopping of right effort? Shariputra! A Bodhisattva who practices great diligence, diligently practices for the sake of Bodhi (bodhi, enlightenment). What is meant by 'advancing' is to arouse great compassion for all beings; what is meant by 'stopping' is to abide in the patience of no-self (anātma-kṣānti, patience with no-self). What is meant by 'advancing' is to gather all beings; what is meant by 'stopping' is not to grasp at any dharma. What is meant by 'advancing' is not to be weary of birth and death; what is meant by 'stopping' is not to be attached to the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm). What is meant by 'advancing' is to give up everything; what is meant by 'stopping' is not to be weary of giving (dāna, giving). What is meant by 'advancing' is to take up pure precepts; what is meant by 'stopping' is not to be weary of shila (śīla, precepts). What is meant by 'advancing' is to endure all suffering; what is meant by 'stopping' is that the mind is not destroyed. What is meant by 'advancing' is to arise all virtuous dharmas; what is meant by 'stopping' is that the mind is always detached (from afflictions). What is meant by 'advancing' is to gather meditative concentration (dhyāna, meditation); what is meant by 'stopping' is that the mind is always in stillness. What is meant by 'advancing' is not to be weary of hearing the Dharma; what is meant by 'stopping' is to be skillful in accordance with the truth. What is meant by 'advancing' is not to be weary of hearing teachings; what is meant by 'stopping' is to be without the dharma of idle talk. What is meant by 'advancing' is to seek the resources of wisdom; what is meant by 'stopping' is to cut off all idle talk. What is meant by 'advancing' is to increase faith in pure conduct (brahmacarya, pure conduct); what is meant by 'stopping' is to truly know and practice giving up. What is meant by 'advancing' is to possess the five supernormal powers (pañcābhijñā, the divine eye, the divine ear, knowing others' minds, knowing past lives, and the power of magical abilities).

所言止者遍知漏盡。所言進者修諸念處，所言止者念無功用。所言進者正斷方便，所言止者善惡俱舍。所言進者引發神足，所言止者任運作用。所言進者諸根善權，所言止者觀非根性。所言進者攝受諸力，所言止者智無制伏。所言進者生菩提分，所言止者智簡擇法。所言進者求道資糧，所言止者無來往性。所言進者求奢摩他，所言止者心住寂止。所言進者資助勝觀，所言止者伺察法性。所言進者隨覺諸因，所言止者諸因遍智。所言進者從他聞音，所言止者如法修行。所言進者謂身莊嚴，所言止者謂法性身。所言進者謂語莊嚴，所言止者聖默然性。所言進者信解脫門，所言止者無有發起。所言進者遠離四魔，所言止者舍煩惱習。所言進者方便善巧，所言止者觀察深慧。所言進者觀察緣境，所言止者無功用觀。所言進者觀察假名，所言止者了達實義。舍利子！諸如是等進止之相，是名菩薩摩訶薩唯心精進。若諸菩薩摩訶薩聞如是等心精進相，應當發起勇猛無倦具足正勤。舍利子！如是名為菩薩摩訶薩修行正勤波羅蜜多無有厭倦勇猛精進修習之相。

大寶積經卷第四十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十七

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之十三毗梨

耶波羅蜜多品第九之三

「複次舍利子！如是勇猛無倦正勤菩薩摩訶薩，成就五種增進之法，便能速悟阿耨多羅三藐三菩提。舍利子！何等名為成就五種增進之法？所謂值佛出世為增進法，得近善友為增進法，得具無難為增進法，隨所修集一切善法永不失壞為增進法，于彼安住律儀菩薩摩訶薩所隨從修學為增進法。舍利子！是為菩薩摩訶薩修行毗利耶波羅蜜多故，成就五法增進不退，速悟無上正等菩提。」

爾時長老舍利子白佛言：「世尊！頗有菩薩於是五法而損減不？」

佛言：「有。」

曰：「何謂也？大德薄伽梵！何者是也？大德蘇揭多。」

佛告舍利子：「有五種法菩薩成就便能損減。何等為五？謂于佛世而不值遇，于彼善友不懷親近，具無難法而不獲得，修習善法多有失壞，于諸安住律儀菩薩心無隨學。由具如是損減法故，亦不速悟無上菩提。舍利子！何等五法菩薩成就？舍利子！在家菩薩為王師傅，以威勢力恐怖眾生，致有緣務祈請威福，若為成辦如是事者重相酬謝。而是菩薩睹世利故，心無正直便為作之，凡所出言無非為利。舍利子！由如是法損減善道，由如是法損減無難。如是在家菩薩為養身故行諸惡行，不值佛世，乃至不疾證於阿耨多羅三藐三菩提。舍利子！是名

【現代漢語翻譯】現代漢語譯本『再者，舍利子！像這樣勇猛精進、不懈怠的菩薩摩訶薩（菩薩中的大修行者），如果成就五種增進之法，便能迅速證悟阿耨多羅三藐三菩提（無上正等正覺）。舍利子！什麼叫做成就五種增進之法呢？那就是：值遇佛陀出世是增進之法，能夠親近善友是增進之法，能夠具備沒有障礙的條件是增進之法，所修習的一切善法永遠不會失壞是增進之法，對於那些安住于戒律的菩薩摩訶薩能夠隨從修學是增進之法。舍利子！這是菩薩摩訶薩修行毗利耶波羅蜜多（精進波羅蜜）的緣故，成就這五種增進之法而不退轉，迅速證悟無上正等菩提。』當時，長老舍利子對佛說：『世尊！有沒有菩薩在這五種法上有所損減呢？』佛說：『有。』舍利子問：『是什麼呢？大德薄伽梵（佛的尊號）！是什麼呢？大德蘇揭多（佛的尊號）！』佛告訴舍利子：『有五種法，菩薩如果成就了就會有所損減。哪五種呢？就是在佛陀出世的時候沒有值遇，對於善友不懷有親近之心，具備沒有障礙的條件卻不能獲得，修習善法時多有失壞，對於那些安住于戒律的菩薩沒有隨從修學之心。由於具備這樣的損減之法，也不能迅速證悟無上菩提。舍利子！還有哪五種法菩薩成就了會損減呢？舍利子！在家菩薩作為國王的老師，憑藉威勢恐嚇眾生，導致有人爲了祈求威福而有所求，如果爲了辦成這樣的事情就會給予重謝。而這位菩薩看到世俗的利益，心中沒有正直就為他們去做，凡是說出口的話沒有不是爲了利益。舍利子！由於這樣的法會損減善道，由於這樣的法會損減沒有障礙的條件。像這樣的在家菩薩爲了養活身體而做各種惡行，不能值遇佛陀出世，乃至不能迅速證得阿耨多羅三藐三菩提。舍利子！這就是所謂的損減之法。』

【English Translation】 English version 'Furthermore, Shariputra! Such a courageous, diligent, and tireless Bodhisattva Mahasattva (a great practitioner among Bodhisattvas), if they accomplish five kinds of advancing practices, will quickly realize Anuttara-samyak-sambodhi (supreme perfect enlightenment). Shariputra! What are these five kinds of advancing practices? They are: encountering the Buddha's appearance in the world is an advancing practice; being able to be close to good friends is an advancing practice; being able to possess conditions free from obstacles is an advancing practice; all the good practices one cultivates will never be lost is an advancing practice; and being able to follow and learn from those Bodhisattva Mahasattvas who abide by the precepts is an advancing practice. Shariputra! This is why a Bodhisattva Mahasattva, through the practice of Virya Paramita (perfection of diligence), accomplishes these five advancing practices without regression, and quickly realizes supreme perfect enlightenment.' At that time, the elder Shariputra said to the Buddha, 'World Honored One! Are there any Bodhisattvas who diminish in these five practices?' The Buddha said, 'Yes, there are.' Shariputra asked, 'What are they? O Blessed Bhagavan (an epithet of the Buddha)! What are they? O Blessed Sugata (an epithet of the Buddha)!' The Buddha told Shariputra, 'There are five practices that, if a Bodhisattva accomplishes them, will lead to diminishment. What are these five? They are: not encountering the Buddha when he appears in the world; not having a close relationship with good friends; possessing conditions free from obstacles but not obtaining them; having many losses in the practice of good deeds; and not having the intention to follow and learn from those Bodhisattvas who abide by the precepts. Because of possessing such diminishing practices, one will also not quickly realize supreme enlightenment. Shariputra! What other five practices, if a Bodhisattva accomplishes them, will lead to diminishment? Shariputra! A lay Bodhisattva, acting as a teacher to the king, uses their power to intimidate sentient beings, causing some to seek favors for blessings and power, and if they accomplish such things, they will be heavily rewarded. And this Bodhisattva, seeing worldly benefits, without integrity in their heart, will do these things for them, and everything they say is for the sake of profit. Shariputra! Because of such practices, the path of goodness is diminished, and because of such practices, the conditions free from obstacles are diminished. Such a lay Bodhisattva, in order to sustain their body, engages in various evil deeds, cannot encounter the Buddha's appearance in the world, and will not quickly attain Anuttara-samyak-sambodhi. Shariputra! This is what is called diminishing practices.'

菩薩成就第一損減之法。

「複次舍利子！在家菩薩住毀城法。何等名為住毀城法？舍利子！若諸如來、應、正等覺出現世間，為諸天人魔梵說法，開示宣暢初中后善、文義巧妙純一圓滿清白梵行。爾時當有四眾出現，所謂苾芻、苾芻尼、鄔波索迦、鄔波斯迦。時苾芻尼依附村城郊野館舍國邑王都，為護戒故在中居止。彼諸在家菩薩來是住處污其戒眾，以毀戒故名住毀城。犯是事已不值佛世，乃至不能疾悟無上菩提。舍利子！是名菩薩成就第二損減之法。

「複次舍利子！在家菩薩見諸有依善說法律演正法時，便於父母兄弟姊妹妻妾男女眷屬及諸眾生而為法障。舍利子！在家菩薩障礙法已，于長夜中自於法律常多障礙，不值佛世，乃至不能疾悟無上菩提。舍利子！是名菩薩成就第三損減之法。

「複次舍利子！在家菩薩聞佛經中如來贊說少欲知足、出要相應獨靜山林離苦之法，心生不信輕毀誹謗，亦教他人起如是見。是諸在家不善菩薩毀呰如來清凈教已，還復沉溺可毀呰趣。何等名為可毀呰趣？謂墮地獄、畜生、焰魔世界，或生邊地及蔑戾車惡邪見中。在家菩薩行是事故，不值佛世，乃至不悟無上菩提。舍利子！是名菩薩成就第四損減之法。

「複次舍利子！在家菩薩依止國王及諸大臣乃至

【現代漢語翻譯】現代漢語譯本菩薩成就第一種損減之法。

『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！在家菩薩會犯下『毀城法』。什麼叫做『毀城法』呢？舍利子！如果諸如來（Tathāgata，佛的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksaṃbuddha，完全覺悟的佛陀）出現在世間，為諸天、人、魔、梵（deva, manuṣya, māra, brahma，天神、人類、魔和梵天）說法，開示宣講初善、中善、后善（ādikalyāṇa, madhyakalyāṇa, paryavakalyāṇa，佛法的三種善：初善指戒律，中善指禪定，后善指智慧）、文辭巧妙、純一圓滿、清凈的梵行（brahmacarya，清凈的行為），那時會有四眾弟子出現，即比丘（bhikṣu，男性出家人）、比丘尼（bhikṣuṇī，女性出家人）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士）。當時，比丘尼依附村莊、城市、郊野、館舍、國都、王城，爲了守護戒律而在其中居住。那些在家菩薩來到這些住處，玷污她們的戒律，因為毀壞戒律的緣故，這叫做『住毀城』。犯下這種事后，他們將不能值遇佛陀出世，甚至不能快速證悟無上菩提（anuttarā-samyak-saṃbodhi，最高的、完全的覺悟）。舍利子！這叫做菩薩成就第二種損減之法。

『再者，舍利子！在家菩薩看到有人依據善說法律（sudharmavinaya，佛陀所說的法和戒律）演說正法時，卻對父母、兄弟、姐妹、妻妾、子女眷屬以及其他眾生設定法障。舍利子！在家菩薩障礙佛法之後，在漫長的黑夜中，自己也常常在佛法中遇到障礙，不能值遇佛陀出世，甚至不能快速證悟無上菩提。舍利子！這叫做菩薩成就第三種損減之法。

『再者，舍利子！在家菩薩聽到佛經中如來讚歎少欲知足（alpecchatā, saṃtuṣṭi，少欲和知足）、與出離相應的獨處山林、遠離痛苦的教法時，心中不相信，輕視、譭謗，也教唆他人產生這樣的見解。這些不善的在家菩薩譭謗如來的清凈教法后，還會再次沉溺於可被譭謗的境地。什麼叫做可被譭謗的境地呢？就是墮入地獄（naraka）、畜生（tiryagyoni）、焰魔世界（yamaloka），或者生於邊地（pratyantajanapada）以及蔑戾車（mleccha，指邊地野蠻人）的邪見之中。在家菩薩因為做了這些事，不能值遇佛陀出世，甚至不能證悟無上菩提。舍利子！這叫做菩薩成就第四種損減之法。

『再者，舍利子！在家菩薩依附國王以及大臣，甚至

【English Translation】 English version A Bodhisattva achieves the first method of diminution.

'Furthermore, Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! A lay Bodhisattva dwells in the 'law of destroying the city'. What is called the 'law of destroying the city'? Shariputra! If the Tathagatas (Tathāgata, an epithet of the Buddha), Arhats (Arhat, a worthy one), Samyaksaṃbuddhas (Samyaksaṃbuddha, a fully enlightened Buddha) appear in the world, teaching the Dharma to gods, humans, demons, and Brahmas (deva, manuṣya, māra, brahma, gods, humans, demons, and Brahma), revealing and expounding the initial, middle, and final good (ādikalyāṇa, madhyakalyāṇa, paryavakalyāṇa, the three kinds of good in Buddhism: initial good refers to precepts, middle good refers to meditation, and final good refers to wisdom), with skillful words and meanings, purely complete, and pure Brahmacarya (brahmacarya, pure conduct), then there will be four assemblies appearing, namely Bhikshus (bhikṣu, male monks), Bhikshunis (bhikṣuṇī, female monks), Upasakas (upāsaka, male lay followers), and Upasikas (upāsikā, female lay followers). At that time, Bhikshunis, relying on villages, cities, suburbs, lodgings, kingdoms, and royal capitals, reside in them to protect their precepts. Those lay Bodhisattvas come to these places and defile their precepts. Because of destroying the precepts, this is called 'dwelling in destroying the city'. Having committed this, they will not encounter the Buddha's appearance in the world, and will not even quickly realize Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, the highest, complete enlightenment). Shariputra! This is called the second method of diminution achieved by a Bodhisattva.

'Furthermore, Shariputra! When a lay Bodhisattva sees someone expounding the Dharma according to the well-spoken law and discipline (sudharmavinaya, the Dharma and precepts spoken by the Buddha), they create obstacles to the Dharma for their parents, brothers, sisters, wives, concubines, children, relatives, and other beings. Shariputra! After a lay Bodhisattva obstructs the Dharma, they themselves will often encounter obstacles in the Dharma during the long night, will not encounter the Buddha's appearance in the world, and will not even quickly realize Anuttarā-samyak-saṃbodhi. Shariputra! This is called the third method of diminution achieved by a Bodhisattva.

'Furthermore, Shariputra! When a lay Bodhisattva hears in the Buddhist scriptures that the Tathagata praises contentment with few desires (alpecchatā, saṃtuṣṭi, few desires and contentment), the solitary life in the mountains corresponding to renunciation, and the Dharma of being free from suffering, they do not believe it, despise and slander it, and also incite others to have such views. These unwholesome lay Bodhisattvas, after slandering the pure teachings of the Tathagata, will again sink into a state that can be slandered. What is called a state that can be slandered? It is falling into hell (naraka), the animal realm (tiryagyoni), the realm of Yama (yamaloka), or being born in borderlands (pratyantajanapada) and among the Mlecchas (mleccha, referring to barbarians in borderlands) with evil views. Because lay Bodhisattvas do these things, they will not encounter the Buddha's appearance in the world, and will not even realize Anuttarā-samyak-saṃbodhi. Shariputra! This is called the fourth method of diminution achieved by a Bodhisattva.

'Furthermore, Shariputra! A lay Bodhisattva, relying on kings and ministers, even

富貴有自在者，行弊惡行恃為勢力，譏訶毀罵輕蔑戲弄無量眾生。舍利子！在家菩薩以成就此語惡行故，速能招集諸惡趣報，不值佛世、不遇善友、不得無難、失壞善根、不隨安住律儀菩薩修學正法、不能速悟無上菩提。舍利子！是名菩薩成就第五損減之法。」

爾時世尊欲重宣此義而說頌曰：

「菩薩成就五種法，　　如是智慧無增長，　既不速疾見如來，　　亦不逢事人中上。　或為王者大師傅，　　欺詐誑惑諸眾生，　由具如斯不善業，　　不遇世間依怙者。　令多有情生怖畏，　　若納贓財若損害，　興造如斯惡業已，　　終不奉值人中尊。　或令諸尼凈戒聚，　　破壞摧滅生悲苦，　當離無量億如來，　　叵得成就諸無難。　于其父母妻子等，　　障礙不令修法行，　又障聽聞于正法，　　速感愚癡覆蔽果。　若人厭世樂出家，　　便致拘執緣留礙，　當離無量最勝尊，　　叵得成就諸無難。　若有聽聞如是法，　　所謂贊說住空閑，　便生不忍忿恚心，　　謗毀謂為非法說。　謗毀如是正法已，　　常住生盲大劇苦，　一切重障罪業中，　　方斯十六不及一。　彼難奉見諸如來，　　設見不能懷信敬，　受女黃門生盲身，　　又受駝驢豬狗等。　若有于佛

【現代漢語翻譯】現代漢語譯本：舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）啊！那些富貴而又自以為是的人，仗著自己的權勢，做出種種惡劣的行為，譏諷、譭謗、輕蔑、戲弄無數的眾生。舍利子啊！在家的菩薩如果成就了這種語言上的惡行，就會迅速招來惡道的果報，不能值遇佛陀出世，不能遇到善知識，不能得到修行的順緣，會喪失善根，不能安住于菩薩的戒律，不能修學正法，不能迅速證悟無上菩提。舍利子啊！這就是菩薩成就的第五種損減之法。

這時，世尊爲了重申這個道理，就說了以下的偈頌：

菩薩成就這五種法，這樣的智慧不會增長，既不能快速見到如來，也不能遇到人中之上的人。或者成為國王的老師或輔佐，欺騙、詐惑眾生，因為具有這樣的不善業，不能遇到世間的依怙者。使許多眾生心生恐懼，或者收受贓物，或者損害他人，造作這樣的惡業之後，終究不能奉事、值遇人中之尊。或者使那些持守清凈戒律的比丘尼僧團，遭到破壞、摧毀，從而產生悲苦，將會遠離無量億的如來，難以成就各種修行的順緣。對於自己的父母、妻子等，障礙他們不讓他們修行佛法，又障礙他們聽聞正法，會迅速感得愚癡矇蔽的果報。如果有人厭倦世俗想要出家，就加以拘禁、執著，用各種因緣阻礙他們，將會遠離無量最殊勝的佛陀，難以成就各種修行的順緣。如果有人聽聞這樣的佛法，也就是讚歎、宣說安住于空閑之處，就生起不能忍受的忿怒之心，誹謗、毀壞，說這是非法之說。誹謗、毀壞這樣的正法之後，常常會處於生來就盲目的巨大痛苦之中，一切嚴重的障礙罪業，與此相比，連十六分之一都比不上。他們難以奉見諸佛如來，即使見到也不能懷有信心和恭敬，會受生為女人、黃門（閹人）、盲人，又會受生為駱駝、驢、豬、狗等。如果有人對佛陀

【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Those who are wealthy and self-righteous, relying on their power, commit all sorts of evil deeds, mocking, slandering, belittling, and ridiculing countless beings. Śāriputra! If a bodhisattva at home accomplishes such evil deeds of speech, they will quickly attract the retribution of evil realms, will not encounter the Buddha's appearance in the world, will not meet good teachers, will not obtain favorable conditions for practice, will lose their good roots, will not abide by the bodhisattva's precepts, will not study the Dharma, and will not quickly realize unsurpassed bodhi. Śāriputra! This is called the fifth diminishing dharma accomplished by a bodhisattva.

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

A bodhisattva who accomplishes these five dharmas, such wisdom will not grow, they will neither quickly see the Tathagata, nor meet the most excellent among people. Or they may become the king's teacher or advisor, deceiving and deluding beings, because they possess such unwholesome karma, they will not encounter the protectors of the world. Causing many beings to feel fear, or receiving stolen goods, or harming others, having created such evil karma, they will ultimately not serve or encounter the honored one among people. Or they may cause the monastic community of nuns who uphold pure precepts to be destroyed and ruined, thus creating sorrow and suffering, they will be separated from countless millions of Tathagatas, and will hardly achieve the favorable conditions for practice. Towards their parents, wives, etc., they obstruct them from practicing the Dharma, and also obstruct them from hearing the Dharma, they will quickly experience the result of being covered by ignorance. If someone is weary of the world and wishes to leave home, they will be restrained and attached, using various conditions to hinder them, they will be separated from countless most supreme Buddhas, and will hardly achieve the favorable conditions for practice. If someone hears such Dharma, that is, praising and speaking of dwelling in solitude, they will give rise to an intolerant and angry mind, slandering and destroying it, saying that it is an unlawful teaching. Having slandered and destroyed such Dharma, they will often be in the great suffering of being born blind, all severe obstacles and karmic sins, compared to this, are not even one-sixteenth as severe. They will hardly see the Buddhas, and even if they see them, they will not have faith and respect, they will be born as women, eunuchs, and blind people, and will also be born as camels, donkeys, pigs, dogs, etc. If someone towards the Buddha

及菩薩，　　深生殷重愛敬心，　遠離一切障礙已，　　相續修行賢聖道。　父母妻子眷屬等，　　恒樂安勤正法中，　眾生厭世求出家，　　讚美勸助令其果。　若處眷屬正法中，　　當速往登賢善趣，　有能贊勸出家者，　　速悟無上佛菩提。

「複次舍利子！出家菩薩復有五法，若成就者，不值佛世、不親善友、不具無難、失壞善根、不隨安住律儀菩薩修學正法，亦不速悟無上菩提。舍利子！何等名為出家菩薩成就五法？一者毀犯尸羅，二者誹謗正法，三者貪著名利，四者堅執我見，五者能於他家多生慳嫉。舍利子！如是名為出家菩薩成就五法，不值佛世乃至不獲無上正等菩提。舍利子。譬如餓狗慞惶緣路，遇值瑣骨久無肉膩，但見赤涂言是厚味便就銜之。至多人處四衢道中，以貪味故涎流骨上妄謂甜美，或䶧或舐或嚙或吮，歡愛纏附初無舍離。時有剎帝利婆羅門及諸長者，皆大富貴來游此路。時此餓狗遙見彼來，心生熱惱作如是念：『彼來人者將無奪我所重美味？』便於是人發大瞋恚，出深毒聲惡眼邪視，露現齒牙便行嚙害。舍利子！于意云何？彼來人者應為餘事，豈復求此無肉赤涂之骨瑣耶？」

舍利子白佛言：「世尊！不也。世尊！不也。善逝！」

佛告舍利子：「若如是

【現代漢語翻譯】現代漢語譯本菩薩們，應當深深地生起慇勤、尊重和愛戴之心，遠離一切障礙，持續不斷地修行賢聖之道。父母、妻子、眷屬等，應當常常安樂地勤修佛法，如果眾生厭倦世俗而出家，應當讚美、勸導和幫助他們成就出家之果。如果眷屬都能安住于正法之中，應當迅速往生到賢善的去處。如果有人能夠讚美和勸導出家，就能迅速證悟無上佛菩提（無上正等正覺）。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！再者，出家的菩薩還有五種情況，如果成就了這五種情況，就不能值遇佛陀住世，不能親近善友，不能具足無難（沒有障礙），會失壞善根，不能隨順安住于律儀的菩薩修學正法，也不能迅速證悟無上菩提（無上正等正覺）。舍利子！什麼叫做出家菩薩成就五法呢？第一是毀犯尸羅（戒律），第二是誹謗正法，第三是貪著名利，第四是堅執我見，第五是對於他人多生慳吝和嫉妒。舍利子！這就叫做出家菩薩成就五法，不能值遇佛陀住世，乃至不能獲得無上正等菩提（無上正等正覺）。舍利子！譬如一隻飢餓的狗，惶恐不安地在路上尋找食物，遇到一塊沒有肉的碎骨頭，上面只有紅色的污垢，它卻認為這是美味，就銜著它。到了人多的十字路口，因為它貪戀味道，口水流在骨頭上，還妄想這是甜美的，或者舔，或者咬，或者吮吸，歡喜纏繞，始終不肯捨棄。這時，有剎帝利（古印度四大種姓之一，指武士和統治者）、婆羅門（古印度四大種姓之一，指祭司）、以及各位長者，都非常富有，來到這條路上。這隻餓狗遠遠地看見他們來了，心中感到焦躁不安，心想：『這些人來了，難道要搶奪我珍貴的美味嗎？』於是就對這些人發出很大的嗔恨，發出惡毒的聲音，用邪惡的眼神瞪著他們，露出牙齒，想要咬傷他們。舍利子！你認為怎麼樣？那些來的人，是爲了其他的事情，難道會去求這塊沒有肉的、只有紅色污垢的碎骨頭嗎？』

舍利子（佛陀的十大弟子之一，以智慧著稱）回答佛說：『世尊（對佛陀的尊稱）！不會的。世尊！不會的。善逝（佛陀的稱號之一）！』

佛告訴舍利子（佛陀的十大弟子之一，以智慧著稱）：『如果這樣』

【English Translation】 English version Bodhisattvas should deeply cultivate a heart of diligence, respect, and love, staying far from all obstacles, and continuously practicing the path of the wise and noble. Parents, wives, family members, and others should always be happy and diligent in practicing the Dharma. If sentient beings are weary of the world and seek to leave home, they should be praised, encouraged, and helped to achieve the fruit of renunciation. If family members can abide in the true Dharma, they should quickly be reborn in virtuous realms. If someone can praise and encourage renunciation, they can quickly awaken to Anuttara-samyak-sambodhi (supreme perfect enlightenment).

'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Furthermore, there are five conditions for a renunciate Bodhisattva. If these five conditions are fulfilled, one will not encounter a Buddha in the world, will not be close to good friends, will not be free from difficulties, will lose good roots, will not follow the Bodhisattvas who abide in precepts to study the true Dharma, and will not quickly awaken to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Shariputra! What are the five conditions that a renunciate Bodhisattva fulfills? First, breaking the Sila (precepts); second, slandering the true Dharma; third, being greedy for fame and gain; fourth, clinging to the view of self; and fifth, being stingy and jealous of others. Shariputra! These are the five conditions that a renunciate Bodhisattva fulfills, and they will not encounter a Buddha in the world, and will not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Shariputra! It is like a hungry dog, anxiously searching for food on the road, finding a piece of bone with no meat, only red stains on it. It thinks this is delicious and holds it in its mouth. When it reaches a busy crossroads, because it is greedy for the taste, its saliva drips on the bone, and it imagines it to be sweet. It licks, bites, or sucks it, clinging to it with joy, and never letting go. At this time, Kshatriyas (one of the four ancient Indian castes, referring to warriors and rulers), Brahmins (one of the four ancient Indian castes, referring to priests), and elders, all very wealthy, come to this road. The hungry dog sees them coming from afar, and feels agitated, thinking: 『These people are coming, will they take away my precious delicacy?』 So it becomes very angry with these people, makes vicious sounds, glares at them with evil eyes, bares its teeth, and tries to bite them. Shariputra! What do you think? Those who came, came for other things, would they seek this piece of bone with no meat and only red stains?'

Shariputra (one of the Buddha's ten great disciples, known for his wisdom) replied to the Buddha: 'World Honored One (a respectful title for the Buddha)! No. World Honored One! No. Sugata (one of the Buddha's titles)!'

The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'If that is so'

者，彼慳餓狗以何等故，出深毒聲現牙而吠？」

舍利子言：「如我意解，恐彼來人貪著美膳，必能奪我甘露良味，由如是意現牙吠耳。」

佛告舍利子：「如是如是！如汝所言。當來末世有諸苾芻，於他施主勤習家慳，耽著屎尿妄加纏裹，雖值如是具足無難，而便委棄不修正撿。此之苾芻，我說其行如前癡狗。舍利子！我今出世憐愍眾生，欲止息故專思此事，為如是等諸惡苾芻說此譬喻。

「複次舍利子！是諸菩薩摩訶薩為欲利益安樂無量眾生故，求于佛智，行毗利耶波羅蜜多。彼諸菩薩摩訶薩於己身肉尚行惠施，況復規求妄想惡肉，而於他家起諸慳嫉？舍利子！彼諸苾芻慳他家故，我說是人為癡丈夫、為活命者、為守財谷奴僕隸者、為重世財寶玩縛者、唯于衣食所欽尚者、為求妄想貪嗜惡肉起慳嫉者。舍利子！我今更說如是正法。彼諸苾芻先至他家，不應見余苾芻而生嫉妒。若有苾芻違我法教，見余苾芻或作是言：『此施主家先為我識，汝從何來乃在此耶？我於此家極為親密，調謔交顧。汝從何來輒相侵奪？』舍利子！以何等故，彼慳苾芻於後來者偏生嫉妒？舍利子！由諸施家許其衣缽飲食臥具病緣醫藥及供身等資生什物。彼作是念：『恐彼施主將先許物施後來者。』由如是故，即此苾芻于施

【現代漢語翻譯】現代漢語譯本：『那麼，那隻吝嗇的餓狗為什麼會發出尖銳的叫聲，露出牙齒吠叫呢？』舍利子回答說：『依我理解，恐怕是那來的人貪圖美味佳餚，必定會奪走我的甘露美味，因此才露出牙齒吠叫。』佛告訴舍利子：『是這樣的，是這樣的！正如你所說。當未來末世，會有一些比丘，對施主家勤于習練慳吝，貪戀糞尿等不凈之物，妄加執著，雖然身處具足無難的環境，卻輕易放棄，不加以修正檢點。這些比丘，我說他們的行為就像之前的愚癡狗一樣。舍利子！我如今出世，憐憫眾生，想要止息這些惡行，所以專門思考此事，為這些惡劣的比丘說這個譬喻。』『再者，舍利子！這些菩薩摩訶薩爲了利益安樂無量眾生，追求佛的智慧，修行毗利耶波羅蜜多（精進波羅蜜）。他們甚至能佈施自己的身肉，何況是貪求虛妄的惡肉，而在別人家生起慳吝嫉妒之心呢？舍利子！那些比丘因為慳吝別人家的供養，我說這些人是愚癡的丈夫、是為活命而奔波的人、是守財谷的奴僕、是被世俗財寶玩物束縛的人、是隻貪圖衣食的人、是為貪求虛妄的惡肉而生起慳吝嫉妒的人。舍利子！我現在再說這樣的正法。那些比丘先到別人家，不應該見到其他比丘就生起嫉妒。如果有比丘違揹我的教法，見到其他比丘就說：『這家施主先認識我，你從哪裡來竟然在這裡？我與這家關係極為親密，可以隨意交談。你從哪裡來竟然侵奪我的利益？』舍利子！為什麼那些慳吝的比丘對後來的人特別嫉妒呢？舍利子！因為那些施主答應供養他們的衣缽、飲食、臥具、病緣醫藥以及其他生活用品。他們就想：『恐怕施主會把先前答應給我的東西給後來的人。』因此，這些比丘就對施主

【English Translation】 English version: 'Then, why does that miserly, hungry dog make a sharp sound, showing its teeth and barking?' Sariputra replied: 'As I understand it, it is afraid that the person who comes is greedy for delicious food and will surely take away my nectar-like taste, so it shows its teeth and barks.' The Buddha told Sariputra: 'It is so, it is so! Just as you said. In the future, in the last age, there will be some Bhikshus who diligently practice miserliness towards the donors' families, indulging in filth and clinging to it, even though they are in a situation free from difficulties, they easily abandon it and do not correct themselves. These Bhikshus, I say their behavior is like the foolish dog before. Sariputra! I have now come into the world, pitying sentient beings, wanting to stop these evil deeds, so I specifically think about this matter and tell this parable for these evil Bhikshus.' 'Furthermore, Sariputra! These Bodhisattva Mahasattvas, in order to benefit and bring happiness to countless sentient beings, seek the wisdom of the Buddha and practice Viriya Paramita (Perseverance Paramita). They can even give away their own flesh, how much less would they crave illusory evil flesh and develop miserliness and jealousy in other people's homes? Sariputra! Those Bhikshus who are miserly about other people's offerings, I say these people are foolish men, are people who struggle for survival, are servants who guard wealth and grain, are people who are bound by worldly treasures and playthings, are people who only crave clothing and food, are people who develop miserliness and jealousy for craving illusory evil flesh. Sariputra! I will now speak of such righteous Dharma. Those Bhikshus who arrive at other people's homes first should not become jealous when they see other Bhikshus. If there are Bhikshus who violate my teachings, and upon seeing other Bhikshus say: 'This donor's family knew me first, where did you come from to be here? I am very close to this family, and can talk freely. Where did you come from to encroach upon my benefits?' Sariputra! Why are those miserly Bhikshus particularly jealous of those who come later? Sariputra! Because those donors promised to provide them with robes, bowls, food, bedding, medicine for illness, and other necessities for life. They think: 'Perhaps the donor will give what was promised to me to those who came later.' Therefore, these Bhikshus become jealous of the donors.'

主家起三重過：一者起住處過，見余苾芻或起恨言：『我於今者當離此處。』二者凡所習近當言未知應與不應。三者于不定家妄起諸過。舍利子！彼慳苾芻於後來人發三惡言：一者說住處過，以諸惡事增益其家，令后苾芻心不樂住。二者於後苾芻所有實言反為虛說。三者詐現善相諂附是人，伺有微隙對眾治舉。舍利子！如是苾芻於他施家生慳嫉者，速滅一切所有白法，永盡無遺。

「複次舍利子！若有苾芻住家慳者，我說是人為不善者，則為棄捨菩提資糧，又為不能隨逐安住律儀菩薩修正法者。又舍利子！如是種相，我更當說。乃往昔時過於無數廣大無量不可思議阿僧企耶劫，有佛出世，名勝現王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。彼佛住壽九十拘胝歲，聲聞眾會九十拘胝那庾多，皆是大阿羅漢，諸漏已盡，乃至一切得心自在第一究竟。舍利子！當於爾時，有大長者名為善擇，其家巨富多饒財寶，資產僮僕無不充遍。有二子：一名律儀，二名住律儀。年在幼稚，容貌端正凈色圓滿，眾人喜見。舍利子！時勝現王如來、應、正等覺于晨朝時服衣持缽，大苾芻僧左右翼從，彼佛世尊居僧上首，為福利故現乞食法，入彼長者所住大城。威儀庠序諸根寂定，心意恬怕

逮得調順奢摩他，及獲第一調順奢摩他，修攝諸根如大龍象，澄靜無濁如深泉池，盛德巍巍如金樓觀，色相超挺如紫金山。又如大海眾寶充盈，如帝釋主諸天圍繞，如大梵王心慮寂靜。舍利子！彼薄伽梵有如是等威相莊嚴。長者二子當於爾時在重閣上，遙睹勝現王佛從遠而來，容貌威嚴色像第一，發歡喜心嘆未曾有。舍利子！彼住律儀童子以先睹佛喜踴內心，白其兄曰：『從生已來，兄頗曾見如是端嚴含靈王不？』兄報弟曰：『我從生來實未曾見如是端嚴含靈中王。』弟白兄言：『如我惟忖，于未來世定當作是含靈中王。』舍利子！爾時住律儀童子即為其兄而說頌曰：

「『如律儀兄今所見，　　我于當來定如是，　　大苾芻眾所圍繞，　　當復倍勝於今日。　　求菩提道因緣故，　　當誓不啖諸飲食，　　兄既樂居牢獄中，　　我意決定當超勝。　　如是一切眾生尊，　　譬等眾星之滿月，　　誰有見斯不生信，　　而樂居家不出離？』

「舍利子！爾時律儀童子即以伽他報其弟曰：

「『弟當且止勿高聲，　　非但語言便遂事。　　我豈當發世語言，　　試誰在先成正覺？』

「舍利子！爾時住律儀童子復以伽他白其兄曰：

「『如是無上菩提道，　　非但弊鄙慳心證，　　我

【現代漢語翻譯】現代漢語譯本已獲得調伏的奢摩他（止，禪定），以及獲得第一等的調伏奢摩他，修攝諸根如同大龍像一般，澄澈平靜沒有渾濁如同深泉水池，盛大的德行巍峨如同金色的樓閣，色相超凡挺拔如同紫金山。又如同大海充滿各種珍寶，如同帝釋天主被眾天神圍繞，如同大梵天王心念寂靜。舍利子（佛陀十大弟子之一）！那位薄伽梵（佛陀的尊稱）具有如此這般的威嚴相貌和莊嚴。當時，長者的兩個兒子在重閣之上，遙望勝現王佛從遠處走來，容貌威嚴，色相第一，心中生起歡喜，讚歎從未見過如此景象。舍利子！那位名叫住律儀的童子因為先前見到佛陀而內心歡喜踴躍，對他的哥哥說：『從出生以來，哥哥你可曾見過如此端莊威嚴的眾生之王嗎？』哥哥回答弟弟說：『我從出生以來確實沒有見過如此端莊威嚴的眾生之王。』弟弟對哥哥說：『依我看來，在未來世，我必定會成為這樣的眾生之王。』舍利子！當時，住律儀童子就為他的哥哥說了這首偈頌：『如律儀兄你今天所見，我于未來必定會像這樣，被眾多大比丘眾所圍繞，將比今天更加殊勝。爲了尋求菩提道（覺悟之道）的因緣，我發誓不吃任何飲食，哥哥你既然樂於居住在牢獄之中，我的心意決定要超越你。像這樣一切眾生所尊敬的，譬如眾星中的滿月，誰見到這樣的景象而不生起信心，卻還樂於居家而不出離呢？』舍利子！當時，律儀童子就用偈頌回答他的弟弟說：『弟弟你暫且停止不要高聲說話，不是單憑言語就能成就事情的。我怎麼會說出世俗的言語，來試探誰先成就正覺呢？』舍利子！當時，住律儀童子又用偈頌對他的哥哥說：『像這樣無上的菩提道，不是單憑卑劣鄙陋的慳吝之心就能證得的，我

【English Translation】 English version Having attained the tamed Śamatha (calm abiding, meditation), and having obtained the foremost tamed Śamatha, subduing the senses like a great dragon elephant, clear and still without turbidity like a deep spring pool, with majestic virtue like a golden pavilion, with a surpassing appearance like a purple gold mountain. Also, like the ocean filled with various treasures, like the lord of the gods, Indra, surrounded by the gods, like the Great Brahma King with a tranquil mind. Śāriputra (one of the ten great disciples of the Buddha)! That Bhagavan (an epithet for the Buddha) has such majestic appearances and adornments. At that time, the two sons of the elder were on the upper floor, looking from afar at King Śreṇya Buddha coming from afar, with a majestic appearance and the foremost form, their hearts filled with joy, marveling at what they had never seen before. Śāriputra! That boy named Sthitaśīla, having seen the Buddha before, his heart leaped with joy, and said to his elder brother: 'Since birth, brother, have you ever seen such a dignified and majestic king of beings?' The elder brother replied to his younger brother: 'Since birth, I have indeed never seen such a dignified and majestic king among beings.' The younger brother said to his elder brother: 'As I see it, in the future, I will surely become such a king among beings.' Śāriputra! At that time, the boy Sthitaśīla spoke this verse for his elder brother: 'As you, brother Sthitaśīla, see today, I will surely be like this in the future, surrounded by many great Bhikṣus (monks), I will be even more superior than today. For the sake of seeking the cause of Bodhi (enlightenment), I vow not to eat any food, since you, brother, are happy to dwell in prison, my intention is determined to surpass you. Such a one who is revered by all beings, like the full moon among the stars, who, having seen such a sight, would not generate faith, and yet be happy to remain at home and not renounce?' Śāriputra! At that time, the boy Sthitaśīla replied to his younger brother with a verse: 'Younger brother, please stop and do not speak loudly, it is not by words alone that things are accomplished. How could I utter worldly words to test who will attain perfect enlightenment first?' Śāriputra! At that time, the boy Sthitaśīla again spoke a verse to his elder brother: 'Such unsurpassed Bodhi path is not attained by a mean and stingy heart alone, I'

當發大賢善聲，　　決定成佛人中上。　　夫懷慳者相如是，　　資產不欲令他知，　　今我豈復守沉默，　　尚捨身命況財寶。　　我以家資咸佈施，　　為求菩提道因緣，　　及以兄分家財寶，　　盡施佛田深敬故。　　誰見如是最勝尊，　　具三十二妙相者，　　而不發願趣菩提，　　唯除具諸下劣見。　　所有家宅及財寶，　　父母並諸眷屬等，　　我當一切皆舍離，　　速往善逝如來所。　　為世依怙作光明，　　照世慈尊極難遇，　　百千拘胝那庾劫，　　如是勝相甚難聞。　　我見世尊入王都，　　大苾芻僧所圍繞，　　如盛滿月在清天，　　流光洞照諸依地。　　我見世尊游四衢，　　周遍莊嚴於一切，　　猶彼具足千光日，　　獨滿虛空常遍照。　　我見世尊居眾首，　　莊嚴顯發苾芻僧，　　如彼蘇迷盧山王，　　映諸寶山悉嚴麗。　　如來威光極熾盛，　　通照此土諸群生，　　圓成妙相兩足尊，　　榮光鎣飾諸大眾。　　如來住大神通力，　　善御天龍非人等，　　復興無量種變現，　　為眾生故入王都。　　誰見如斯正法主，　　三十二相大莊嚴，　　而復希趣下劣乘？　　唯除不肖愚闇者。　　我今欣睹人中尊，　　發生難得清凈信，

【現代漢語翻譯】現代漢語譯本當發出大賢者的善妙之聲時，就能決定成為人中最上等的佛陀。那些心懷慳吝的人是這樣的：他們的財產不希望讓別人知道。現在我怎麼還能保持沉默呢？我尚且能捨棄身命，更何況是財寶呢？我將家中的資財全部佈施出去，是爲了尋求菩提道（bodhi-marga）的因緣。以及我從兄長那裡分得的家財，都全部佈施到佛田（buddha-ksetra），因為我深深地敬重佛陀。誰見到如此最殊勝的尊者，具足三十二種微妙相好的人，而不發願趣向菩提呢？除非是那些具有各種下劣見解的人。我應當捨棄所有家宅和財寶，父母以及所有的眷屬等，迅速前往善逝（sugata）如來（tathagata）的處所。爲了成為世間的依怙和光明，照耀世間的慈悲尊者是極其難遇的，百千拘胝（koti）那庾（nayuta）劫（kalpa）的時間裡，如此殊勝的相好都很難聽聞。我看見世尊進入王都，被眾多比丘僧（bhiksu-samgha）所圍繞，就像一輪盛滿的明月在清凈的天空中，光芒照耀著一切所依之處。我看見世尊遊行在四通八達的街道上，周遍莊嚴著一切，就像那具足千道光芒的太陽，獨自充滿虛空，恒常遍照。我看見世尊居於大眾之首，莊嚴地顯發著比丘僧，就像那須彌山王（Sumeru），映照著所有的寶山，顯得格外莊嚴美麗。如來的威光極其熾盛，普遍照耀著這片土地上的所有眾生，圓滿成就微妙相好的兩足尊（dvipada-uttama），榮光照耀著所有的大眾。如來安住于大神通力，善於調御天龍（naga）非人（amanusya）等，又興起無量種的變現，爲了眾生的緣故進入王都。誰見到如此正法的教主，具足三十二相的大莊嚴，而又希求下劣的乘呢？除非是不肖的愚昧無知的人。我如今欣喜地見到人中尊，生起難得的清凈信心。

【English Translation】 English version When a great and virtuous sound is uttered, it is determined that one will become the supreme Buddha among humans. Those who harbor stinginess are like this: they do not want others to know about their possessions. Now, how can I remain silent? I am willing to give up my life, let alone my treasures. I will give away all my family's wealth, seeking the causes and conditions for the path to enlightenment (bodhi-marga). And the family wealth I received from my brother, I will give it all to the field of the Buddha (buddha-ksetra), because of my deep respect for the Buddha. Who, upon seeing such a most supreme venerable one, who possesses the thirty-two excellent marks, would not aspire to the path of enlightenment? Except for those who hold various inferior views. I shall abandon all my houses and treasures, my parents, and all my relatives, and quickly go to the place of the Sugata (sugata), the Tathagata (tathagata). To be a refuge and light for the world, the compassionate venerable one who illuminates the world is extremely rare to encounter, for hundreds of thousands of kotis (koti) of nayutas (nayuta) of kalpas (kalpa), such excellent marks are very difficult to hear of. I saw the World Honored One entering the royal city, surrounded by many bhiksu-samghas (bhiksu-samgha), like a full moon in the clear sky, its light illuminating all places of reliance. I saw the World Honored One walking in the crossroads, adorning all places, like the sun with a thousand rays, filling the void alone, constantly shining everywhere. I saw the World Honored One at the head of the assembly, gloriously displaying the bhiksu-samgha, like Mount Sumeru (Sumeru), reflecting on all the jeweled mountains, appearing exceptionally majestic and beautiful. The Tathagata's majestic light is extremely brilliant, universally illuminating all beings in this land, the two-legged supreme one (dvipada-uttama) who has perfectly accomplished the excellent marks, his glory illuminating all the great assembly. The Tathagata abides in great supernatural power, skillfully guiding the nagas (naga), the amanushyas (amanusya), and others, and manifests countless transformations, entering the royal city for the sake of all beings. Who, upon seeing such a master of the true Dharma, with the great adornment of the thirty-two marks, would still seek an inferior vehicle? Except for the unworthy, ignorant, and foolish. I am now delighted to see the venerable one among humans, and I have generated a rare and pure faith.

為利含識趣菩提，　　要當往覲如來所。』

「舍利子！爾時律儀童子又以伽他報其弟曰：

「『我於途路非懈怠，　　而不速往如來所，　　待我下斯重閣已，　　當出外宇諦思惟。　　宜應捐舍於我想，　　又不顧惜吾身命，　　及求最上丈夫智，　　爾乃往詣如來所。　　父母家宅及財寶，　　于如是等生重愛，　　我今一時皆棄捨，　　爾乃往詣如來所。　　若有欲愿當成佛，　　又深愛樂如來者，　　宜速捐諸珍寶聚，　　舍離家法趣非家。』

「舍利子！爾時住律儀童子聞是語已，即于閣上下其階道，將往勝現王如來應正等覺所。未至之頃，其兄律儀又從重閣速疾而下，馳詣佛所脩敬已訖。時住律儀后乃方至。爾時律儀兄童子即以十億無價寶衣奉獻如來，又于佛前而說頌曰：

「『我今不求于妙相，　　奉施如來無價衣，　　唯愿當來所獲報，　　如今世尊等無異。　　一切含靈中最勝，　　一切妙法善安住，　　唯愿當來所獲報，　　如今世尊等無異。　　具足無上智慧藏，　　諸力正勤善安住，　　三十二相身所持，　　愿速當成人中上。　　成就諸佛十種力，　　四無所畏善安住，　　唯愿當來所獲報，　　如今世尊等無異。　　如佛所知

【現代漢語翻譯】現代漢語譯本『爲了利益一切有情眾生，求得菩提（覺悟），應當前往覲見如來（佛陀）。』『舍利子（佛陀的十大弟子之一，以智慧著稱）！那時，律儀童子又用偈語回答他的弟弟說：』『我行走在路上並非懈怠，只是沒有立刻前往如來所在之處，等我從這重閣下來之後，我將到外面仔細思索。我應當捨棄對自我的執著，也不顧惜自己的生命，並且尋求最上等的丈夫智（佛陀的智慧），然後才前往如來所在之處。父母、家宅以及財寶，對於這些產生深厚的愛戀，我現在將一時全部捨棄，然後才前往如來所在之處。如果有人想要成就佛果，又深深地愛樂如來，就應當迅速捨棄一切珍寶，離開家庭，過出家生活。』『舍利子！那時，住律儀童子聽了這些話后，就從樓閣上走下臺階，準備前往勝現王如來應正等覺（佛陀的稱號）所在之處。還沒到的時候，他的哥哥律儀又從重閣快速下來，跑到佛陀那裡，恭敬禮拜完畢。這時，住律儀才到達。那時，律儀童子就用十億件無價的寶衣供奉如來，又在佛前說了偈語：』『我今天不求美好的相貌，將無價的寶衣供奉給如來，只願將來所獲得的果報，能和現在的世尊（佛陀）一樣沒有差別。在一切有情眾生中最殊勝，一切妙法都善於安住，只願將來所獲得的果報，能和現在的世尊一樣沒有差別。具足無上智慧的寶藏，諸種力量和精進都善於安住，擁有三十二種大丈夫相（佛陀的特徵），愿我迅速成就人中之最上。成就諸佛的十種力量，四種無所畏懼都善於安住，只願將來所獲得的果報，能和現在的世尊一樣沒有差別。如佛所知

【English Translation】 English version 'For the benefit of all sentient beings, to seek Bodhi (enlightenment), one should go to see the Tathagata (Buddha).' 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! At that time, the Disciplined Youth again replied to his younger brother with a verse:' 'I am not being lazy on the road, but I am not going to the Tathagata's place immediately, After I come down from this high pavilion, I will go outside to contemplate carefully. I should abandon my attachment to self, and not cherish my own life, And seek the supreme wisdom of a great man (Buddha's wisdom), and then go to the Tathagata's place. Parents, home, and treasures, for these I have deep love, I will now abandon them all at once, and then go to the Tathagata's place. If someone wants to achieve Buddhahood, and deeply loves the Tathagata, They should quickly abandon all treasures, leave their home, and live a monastic life.' 'Shariputra! At that time, the Dwelling-in-Discipline Youth, after hearing these words, descended the stairs from the pavilion, preparing to go to where the Victorious Manifestation King Tathagata, the Perfectly Enlightened One (title of the Buddha), was. Before he arrived, his elder brother, Discipline, quickly came down from the high pavilion, rushed to the Buddha, and completed his respectful salutations. At this time, Dwelling-in-Discipline arrived. Then, the Discipline Youth offered ten billion priceless robes to the Tathagata, and spoke a verse before the Buddha:' 'Today, I do not seek beautiful features, I offer priceless robes to the Tathagata, I only wish that the rewards I receive in the future will be no different from the present World Honored One (Buddha). The most supreme among all sentient beings, all wonderful dharmas are well established, I only wish that the rewards I receive in the future will be no different from the present World Honored One. Possessing the treasure of supreme wisdom, all powers and diligence are well established, Holding the thirty-two marks of a great man (characteristics of the Buddha), may I quickly become the most supreme among men. Achieving the ten powers of the Buddhas, the four fearlessnesses are well established, I only wish that the rewards I receive in the future will be no different from the present World Honored One. As the Buddha knows

真凈法，　　唯佛善住皆明照，　　愿賜演通如是法，　　令我速悟上菩提。　　我今不求妙色相，　　奉佛無價勝上衣，　　唯希寂靜妙菩提，　　為利諸天世間故。　　如來所住微妙法，　　一切異論無傾動，　　我今為求如是法，　　敢施無價勝上衣。　　諸法無生無老病，　　亦無憂愁悲嘆等，　　愿為開斯寂靜法，　　導利諸天世間故。　　若法無有貪瞋癡，　　亦無諸慢及渴愛，　　愿說菩提與佛性，　　無為清涼甘露法。　　若法如來所安住，　　為天龍等深敬禮，　　或有思慮或無思，　　愿為開斯寂靜法。　　佛住是處能通照，　　無量四方諸佛土，　　如發大焰深暗中，　　愿證如斯等甘露。　　若諸一切愛無愛，　　性常不依于欲界，　　色無色界亦無依，　　愿說如斯勝妙法。』

「舍利子！爾時住律儀童子聞兄律儀說是頌已，便以一具新妙寶屐奉施勝現王如來，即于佛前說伽他曰：

「『愿我當爲諸群生，　　為救為趣為依舍，　　更不履踐于邪徑，　　恒導群迷說正路。　　愿常不習諸貪慾，　　此乃愚夫之所行，　　永離一切有為法，　　恒值如來出興世。　　既逢明照世間者，　　便應供養兩足尊，　　勤求無上佛菩提，　　為

【現代漢語翻譯】現代漢語譯本『真正的清凈之法，唯有佛陀善於安住並能完全明照，愿您慈悲開示並闡明這樣的法，使我迅速領悟至上的菩提（覺悟）。我如今不求美妙的色相，而是將無價的殊勝上衣奉獻給佛陀，只希望獲得寂靜的妙菩提，爲了利益諸天和世間眾生。如來所安住的微妙之法，不受一切異端邪說的動搖，我如今爲了尋求這樣的法，才敢于施捨這無價的殊勝上衣。諸法沒有生起，沒有衰老病痛，也沒有憂愁悲嘆等煩惱，愿您為我開示這寂靜之法，引導利益諸天和世間眾生。如果有一種法沒有貪婪、嗔恨、愚癡，也沒有各種傲慢和渴愛，愿您宣說菩提和佛性，這無為清涼的甘露之法。如果有一種法是如來所安住的，受到天龍等眾生的深深敬禮，無論是有思慮還是無思慮，愿您為我開示這寂靜之法。佛陀安住於此，能夠通達照見無量四方的諸佛國土，如同在深暗中發出大光明，愿我證得這樣的甘露。如果一切愛與不愛，其本性都不依附於欲界，色法無所依，也無所執著，愿您宣說這樣的殊勝妙法。』『舍利子（佛陀的十大弟子之一，以智慧著稱）！當時，住律儀童子（一位持守戒律的童子）聽了他的哥哥律儀（也持守戒律）說了這些偈頌后，便用一套嶄新的珍貴寶屐奉獻給勝現王如來（佛陀的稱號之一），並在佛前說了偈頌：『愿我能成為一切眾生的救護、歸宿和依靠，不再踏上邪路，永遠引導迷途的眾生走向正道。愿我永遠不習染各種貪慾，因為這是愚癡之人所為，永遠遠離一切有為法，恒常值遇如來出世。既然遇到了照亮世間的光明者，就應當供養兩足尊（佛陀的尊稱），勤求無上的佛菩提，爲了利益一切眾生。』

【English Translation】 English version 'The true pure Dharma, only the Buddha dwells in it well and illuminates it completely. May you compassionately reveal and explain such Dharma, so that I may quickly realize the supreme Bodhi (enlightenment).' 'I do not seek beautiful forms now, but offer the priceless, supreme garment to the Buddha. I only hope to attain the tranquil and wonderful Bodhi, for the benefit of all devas and sentient beings in the world.' 'The subtle Dharma in which the Tathagata dwells is not shaken by any heterodox views. I now dare to offer this priceless, supreme garment in order to seek such Dharma.' 'All dharmas have no arising, no aging, no sickness, and no sorrow, lamentation, or other afflictions. May you reveal this tranquil Dharma to me, guiding and benefiting all devas and sentient beings in the world.' 'If there is a Dharma without greed, hatred, and delusion, without various forms of arrogance and craving, may you proclaim Bodhi and Buddha-nature, this unconditioned, cool, and nectar-like Dharma.' 'If there is a Dharma in which the Tathagata dwells, deeply revered by devas, nagas, and others, whether with or without thought, may you reveal this tranquil Dharma to me.' 'The Buddha dwells here and can penetrate and illuminate the immeasurable Buddha lands in all directions, like a great flame in deep darkness. May I attain such nectar.' 'If all love and non-love, by their nature, do not rely on the desire realm, and form has no reliance or attachment, may you proclaim such supreme and wonderful Dharma.' 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! At that time, the boy who observed the precepts, upon hearing his brother, who also observed the precepts, recite these verses, offered a new set of precious jeweled sandals to the Tathagata, King of Manifestation, and spoke the following verses before the Buddha:' 'May I become the protector, refuge, and reliance for all sentient beings, never treading on the wrong path again, and always guiding confused beings to the right path.' 'May I never indulge in various desires, for this is what fools do. May I forever be free from all conditioned dharmas and always encounter the Tathagata when he appears in the world.' 'Having encountered the one who illuminates the world, one should make offerings to the Two-Footed Honored One (a respectful title for the Buddha), diligently seeking the supreme Bodhi of the Buddha, for the benefit of all sentient beings.'

利一切群生故。　　當以無量香花鬘，　　高妙幢幡諸寶蓋，　　奉獻龍中之大龍，　　為利一切群生故。　　復以種種上衣服，　　臥具飲食諸醫藥，　　俱持奉獻佛世尊，　　為利一切群生故。　　擊大小鼓吹螺貝，　　及奏簫管清歌等，　　俱持奉獻照世尊，　　為利一切群生故。　　厚味種種極淳濃，　　世間微妙所珍尚，　　俱持奉獻救世尊，　　為利一切群生故。　　廣行如是供養已，　　利益無量諸群生，　　我于爾時便出家，　　精勵勤修于梵行。　　當安住斯八妙道，　　復安無量億眾生，　　愿我為諸有識依，　　常不履于邪曲徑。　　眾聖訶毀極下劣，　　所謂淫慾我能捐，　　又當棄捐諸放逸，　　于不放逸恒修學。　　愿我永不生眾難，　　常得生諸凈信家，　　生生常見人中尊，　　見已於佛生深信。　　既生信已修恭敬，　　以妙花鬘及涂香，　　種種音樂供養已，　　為求諸佛深智慧。　　如是廣修諸供養，　　乃經無量拘胝劫，　　永斷欲法舍居家，　　精勤奉修清凈行。』

「舍利子！爾時住律儀童子說是頌已，即于所贊勝現王如來之處，為彼如來以赤栴檀建立道場，高花綺飾四逾繕那，縱廣莊嚴備諸雕麗。爾時童子既立道場

【現代漢語翻譯】現代漢語譯本爲了利益一切眾生。應當用無量的香花花環，高妙的寶幢、幡蓋等寶物，奉獻給龍中之大龍（指佛陀），爲了利益一切眾生。再用各種上好的衣服，臥具、飲食和各種醫藥，都拿來奉獻給佛世尊，爲了利益一切眾生。敲擊大小鼓，吹奏海螺和法貝，以及演奏簫管和清歌等，都拿來奉獻給照耀世間的佛世尊，爲了利益一切眾生。各種味道濃厚純正的美味，世間珍貴稀有的東西，都拿來奉獻給救世的佛世尊，爲了利益一切眾生。廣泛地進行這樣的供養之後，利益無量眾生，我那時便出家，精進勤勉地修行清凈的梵行。應當安住于這八種微妙的道法，再安頓無量億的眾生，愿我成為一切有情眾生的依靠，永遠不走邪曲的道路。被眾聖者呵責的極其下劣的淫慾，我能夠捨棄，又應當捨棄各種放逸的行為，對於不放逸要恒常修習。愿我永遠不遭遇各種災難，常常出生在具有清凈信仰的家庭，生生世世都能見到人中之尊（指佛陀），見到后對佛產生深深的信仰。既然產生了信仰，就修習恭敬，用美妙的花環和涂香，以及各種音樂供養之後，爲了求得諸佛的甚深智慧。像這樣廣泛地修習各種供養，經歷了無量拘胝劫（極長的時間單位），永遠斷除欲法，捨棄居家生活，精勤奉行清凈的修行。『舍利子（佛陀的十大弟子之一，以智慧著稱）！那時，住律儀童子說完這首偈頌后，就在他所讚歎的勝現王如來之處，為那位如來用赤栴檀建立道場，高聳的花朵裝飾四逾繕那（古印度長度單位，約合數公里），縱橫廣闊，莊嚴華麗，各種雕飾齊備。那時，童子建立道場后

【English Translation】 English version For the benefit of all living beings. One should offer immeasurable fragrant flowers, garlands, lofty banners, and jeweled canopies, To the great dragon among dragons (referring to the Buddha), for the benefit of all living beings. Again, with various superior garments, bedding, food, and medicines, All should be offered to the World Honored Buddha, for the benefit of all living beings. By striking large and small drums, blowing conches and shells, and playing flutes and clear songs, All should be offered to the World Honored One who illuminates the world, for the benefit of all living beings. Various rich and pure delicacies, the world's exquisite and precious things, All should be offered to the World Honored One who saves the world, for the benefit of all living beings. Having extensively performed such offerings, benefiting immeasurable living beings, I will then renounce the household life, diligently and earnestly cultivate pure conduct. I should abide in these eight wonderful paths, and settle countless billions of beings, May I be a refuge for all sentient beings, never treading on crooked paths. The extremely inferior lust that is condemned by the sages, I can abandon, And I should also abandon all laxity, constantly practicing non-laxity. May I never encounter various calamities, always be born into families with pure faith, In every life, may I see the Honored One among humans (referring to the Buddha), and upon seeing him, generate deep faith in the Buddha. Having generated faith, I will cultivate reverence, with exquisite garlands and fragrant ointments, And after offering various music, in order to seek the profound wisdom of all Buddhas. Having extensively cultivated such offerings, for immeasurable kotis of kalpas (extremely long units of time), I will forever sever the law of desire, abandon household life, and diligently practice pure conduct. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! At that time, the youth who abided by the precepts, having spoken this verse, then at the place of the Tathagata (Buddha) named Supreme Manifestation King, for that Tathagata, established a Bodhimanda (place of enlightenment) with red sandalwood, adorned with tall flowers for four yojanas (ancient Indian unit of length, approximately several kilometers), vast and magnificent, with all kinds of carvings. At that time, after the youth established the Bodhimanda

莊嚴成就，即以奉施彼佛世尊，又于佛前而說頌曰：

「『佛所安住四種住，　　往昔最勝所稱譽，　　我今欣求如是住，　　唯愿善逝慈哀許。　　若有安住是所住，　　心常了知無量眾，　　及知過去未來生，　　我今欣求如是住。　　若住是住至究竟，　　四種正勝四神足，　　及四最勝無礙辯，　　我今欣求如是住。』

「舍利子！爾時薄伽梵勝現王如來哀此童子，受其所獻上勝道場，與苾芻僧入中居止。時彼童子既睹如來及苾芻僧受其施故，心大歡喜踴躍無量，又以種種上妙供具而為供養，倍加恭敬尊重讚歎，於半月間中無斷絕。過是已后，便於佛前除去鬚髮被袈裟衣，以凈信心捨棄家法趣于非家，專志精勤求諸善法。舍利子！時二童子求善法已，心正了知，于佛菩提俱發弘誓。其兄律儀作是誓言：『愿我最先成等正覺，其佛名曰世間依怙放大光明。』其弟住律儀者又發誓言：『愿我最先成等正覺，其佛名曰大導商主天人中尊。』舍利子！爾時律儀童子菩薩摩訶薩作是愿已，即于勝現王如來前，合掌而立大誓莊嚴，說伽他曰：

「『我當不復更安坐，　　亦無放倚身眠臥，　　專精勤求菩提道，　　為利一切群生故。　　我當不觀身與命，　　常舍懶惰勤精進，　　志求上妙菩

【現代漢語翻譯】現代漢語譯本以莊嚴的成就，將道場奉獻給那位佛世尊，並且在佛前說了這樣的偈頌：『佛所安住的四種住處，是過去最殊勝者所稱讚的，我如今欣求這樣的住處，唯愿善逝（佛的稱號）慈悲允許。若有安住於此住處，心常了知無量眾生，以及知曉過去未來之生，我如今欣求這樣的住處。若安住於此住處直至究竟，具足四種正勝、四神足（四種神通的基礎），以及四種最殊勝的無礙辯才，我如今欣求這樣的住處。』

舍利子（佛陀的十大弟子之一）！那時，薄伽梵（佛的稱號）勝現王如來憐憫這位童子，接受了他所獻上的殊勝道場，與比丘僧眾一同在那裡居住。當時，那位童子看到如來和比丘僧眾接受了他的佈施，心中無比歡喜，踴躍無量，又用種種上妙的供具進行供養，更加恭敬尊重讚歎，在半個月的時間裡沒有間斷。過了這段時間之後，他就在佛前剃除鬚髮，披上袈裟，以清凈的信心捨棄了在家生活，走向出家，專心精勤地尋求各種善法。舍利子！當時，這兩位童子在尋求善法之後，心意正定，都對佛的菩提（覺悟）發起了宏大的誓願。他的哥哥律儀發誓說：『愿我最先成就等正覺（無上正等正覺），我的佛號叫做世間依怙放大光明（世間的依靠，放出大光明）。』他的弟弟住律儀也發誓說：『愿我最先成就等正覺，我的佛號叫做大導商主天人中尊（偉大的引導者，天人中最尊貴的）。』舍利子！當時，律儀童子菩薩摩訶薩（大菩薩）發了這樣的誓願之後，就在勝現王如來面前，合掌而立，以大誓願莊嚴自己，說了這樣的偈頌：

『我將不再安坐，也不再放縱身體睡眠，專心精勤地尋求菩提之道，爲了利益一切眾生。我將不顧惜身體和生命，常常捨棄懶惰，勤奮精進，立志尋求最上妙的菩提。』

【English Translation】 English version With solemn accomplishment, he offered the Bodhimanda to that Buddha, the World Honored One, and spoke the following verses before the Buddha: 'The four abodes in which the Buddha dwells, praised by the most excellent ones of the past, I now joyfully seek such abodes, may the Sugata (epithet of the Buddha) compassionately grant it. If one dwells in such an abode, the mind constantly knows the immeasurable beings, and knows the past and future lives, I now joyfully seek such an abode. If one dwells in this abode until the end, possessing the four right victories, the four divine feet (basis of supernatural powers), and the four most excellent unobstructed eloquence, I now joyfully seek such an abode.'

Shariputra (one of the ten great disciples of the Buddha)! At that time, the Bhagavan (epithet of the Buddha) Surpassing Manifestation King Tathagata (epithet of the Buddha) took pity on this boy, accepted the excellent Bodhimanda he had offered, and resided there with the Bhikshu Sangha (monk community). At that time, the boy, seeing that the Tathagata and the Bhikshu Sangha had accepted his offering, was greatly delighted, his joy immeasurable, and he made offerings with various excellent and wonderful implements, with even greater respect, reverence, and praise, without interruption for half a month. After this time, he shaved his head and beard before the Buddha, donned the monastic robe, and with pure faith abandoned his household life to go forth, diligently seeking all good dharmas. Shariputra! At that time, after these two boys had sought good dharmas, their minds were rightly settled, and they both made great vows for the Bodhi (enlightenment) of the Buddha. His elder brother, Liyi, made this vow: 'May I be the first to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and may my Buddha name be the World's Refuge, Great Light Emitting (the refuge of the world, emitting great light).' His younger brother, Zhuliyi, also made this vow: 'May I be the first to attain Anuttara-samyak-sambodhi, and may my Buddha name be the Great Guide, the Lord of Merchants, the Honored One among Gods and Humans (the great guide, the most honored among gods and humans).' Shariputra! At that time, the Bodhisattva Mahasattva (great Bodhisattva) Liyi, having made this vow, stood before the Surpassing Manifestation King Tathagata, with palms joined, adorned with great vows, and spoke these verses:

'I shall no longer sit in comfort, nor indulge in sleep, I shall diligently seek the path of Bodhi, for the benefit of all sentient beings. I shall not regard my body or life, I shall always abandon laziness and strive diligently, Aspiring to seek the most excellent Bodhi.'

提道，　　為利一切群生故。　　假使血肉都干竭，　　皮骨筋脈皆枯燥，　　要舍懈怠及身命，　　精勤為趣上菩提。』

「舍利子！爾時住律儀童子菩薩摩訶薩聞兄律儀童子菩薩摩訶薩發是愿已，歡喜踴躍，即于其前說伽他曰：

「『今當共契同和好，　　修行無上菩提行，　　與發最勝勤精進，　　為利一切群生故。　　我今薄濟于身命，　　隨彼血肉皆枯燥，　　發千精進隨兄學，　　為求無上菩提故。　　我當獨處住空閑，　　山野林中勤精進，　　常求微妙最勝智，　　隨住莊嚴大法王。』」

爾時佛告舍利子：「彼過去世勝現王如來法中，律儀童子菩薩摩訶薩與住律儀童子菩薩摩訶薩，于彼佛所發大弘誓，行毗利耶波羅蜜多故，精勤不懈修行正道。舍利子！彼二菩薩行精進時，于千歲中乃至未曾如彈指頃，被于睡眠之所逼奪。于千歲中未曾起念欲臥息心。于千歲中未曾起念欲樂坐心。于千歲中未曾一返屈身蹲踞，唯除便利若食飲時，便就住立。于千歲中未曾再食，日止一食、食止一摶，飲水一器。于千歲中未曾起念欣樂食心，如謂我今極為飢渴，愿當疾得如是等念初無有生。于千歲中未曾一返過量飲啖。于千歲中未曾起念稱量飲食，此咸此淡、此甘此苦、辛酢美惡初無興

【現代漢語翻譯】現代漢語譯本『爲了利益一切眾生，即使血肉都乾涸，皮骨筋脈都枯槁，也要捨棄懈怠和生命，精勤地追求無上菩提（覺悟）。』

『舍利子（佛陀的十大弟子之一，以智慧著稱）！那時，住律儀童子菩薩摩訶薩（修行戒律的童子菩薩）聽到兄長律儀童子菩薩摩訶薩（修行戒律的童子菩薩）發下這樣的誓願后，歡喜踴躍，就在他面前說了偈語：

『現在應當共同立誓，和睦相處，修行無上的菩提之道，發起最殊勝的勤奮精進，爲了利益一切眾生。我如今輕視自己的生命，隨他血肉都枯槁，發起千倍的精進跟隨兄長學習，爲了求得無上菩提的緣故。我應當獨自住在空閑之處，在山野林中勤奮精進，常常尋求微妙最殊勝的智慧，追隨住于莊嚴的大法王（佛陀）。』

那時，佛陀告訴舍利子：『在過去世勝現王如來（佛陀名號）的教法中，律儀童子菩薩摩訶薩和住律儀童子菩薩摩訶薩，在那位佛陀面前發下大弘誓願，爲了修行毗利耶波羅蜜多（精進波羅蜜）的緣故，精勤不懈地修行正道。舍利子！這兩位菩薩在修行精進時，在千年中，甚至連彈指的瞬間，都沒有被睡眠所困擾。在千年中，沒有生起過想要躺下休息的念頭。在千年中，沒有生起過想要坐下休息的念頭。在千年中，沒有一次屈身蹲下，除了大小便和飲食的時候，就站立著。在千年中，沒有吃過兩次飯，每天只吃一頓飯，一頓飯只吃一團食物，喝一杯水。在千年中，沒有生起過貪戀食物的念頭，比如想到我現在非常飢渴，希望能夠快點得到食物這樣的念頭，從來沒有產生過。在千年中，沒有一次過量地飲食。在千年中，沒有生起過稱量飲食的念頭，比如這個咸，那個淡，這個甜，那個苦，這個辛辣，那個酸，這個美味，那個難吃，這樣的念頭從來沒有產生過。』

【English Translation】 English version 'For the benefit of all living beings, Even if blood and flesh were to dry up, and skin, bones, and veins were to wither, One must abandon laziness and life itself, and diligently strive for supreme Bodhi (enlightenment).'

'Shariputra (one of Buddha's ten great disciples, known for his wisdom)! At that time, the Bodhisattva Mahasattva (great being) named 'Dwelling in Discipline Child' (a child bodhisattva practicing precepts), having heard the vow made by his elder brother, the Bodhisattva Mahasattva named 'Discipline Child' (a child bodhisattva practicing precepts), rejoiced and leaped with joy, and then spoke the following verse in front of him:

'Now we should together make a vow, live in harmony, and practice the supreme path of Bodhi, Initiating the most excellent diligence and effort, for the benefit of all living beings. I now disregard my own life, following him even if my blood and flesh were to dry up, Initiating a thousandfold effort to learn from my brother, for the sake of seeking supreme Bodhi. I shall dwell alone in secluded places, diligently striving in mountains, fields, and forests, Constantly seeking subtle and supreme wisdom, following the majestic Dharma King (Buddha).'

At that time, the Buddha told Shariputra: 'In the past, during the Dharma of the Tathagata (Buddha) named 'Victorious Manifestation King', the Bodhisattva Mahasattva named 'Discipline Child' and the Bodhisattva Mahasattva named 'Dwelling in Discipline Child', made great vows before that Buddha, and for the sake of practicing Virya Paramita (perfection of effort), they diligently and tirelessly practiced the right path. Shariputra! When these two Bodhisattvas were practicing diligence, for a thousand years, not even for the snap of a finger, were they overcome by sleep. For a thousand years, they never had the thought of wanting to lie down and rest. For a thousand years, they never had the thought of wanting to sit down and rest. For a thousand years, they never once bent down or squatted, except when relieving themselves or eating and drinking, they would stand. For a thousand years, they never ate twice a day, eating only one meal a day, one ball of food per meal, and drinking one vessel of water. For a thousand years, they never had the thought of craving food, such as thinking, 'I am very hungry and thirsty now, I hope to get food quickly,' such thoughts never arose. For a thousand years, they never once overate. For a thousand years, they never had the thought of measuring food, such as 'this is salty, that is bland, this is sweet, that is bitter, this is spicy, that is sour, this is delicious, that is unpleasant,' such thoughts never arose.'

慮。于千歲中每乞食時一心正念，未曾觀彼授食人面，不生是念：『誰與我食？為丈夫耶？為婦人耶？』乃至童男童女皆不瞻視。于千歲中居止樹下，未曾仰面觀于樹相。于千歲中所著衣服未曾再易。于千歲中未曾一念起于欲覺恚覺害覺。于千歲中未曾起念緣親里覺，若父若母兄弟姊妹及余眷屬皆不緣念。于千歲中未曾起念于所居家發思覺心。于千歲中未曾起念仰觀虛空日月星宿雲霞等色。于千歲中未曾起念以身依倚若壁若樹。于千歲中未曾起念以諸蘇油用涂支體。于千歲中未曾起念身心驚怖。于千歲中未曾起念身心疲倦。于千歲中未曾起念懈怠懶惰放逸之心。唯興是念：『我今修行阿耨多羅三藐三菩提，何時當證？何時當得？』于千歲中未曾一返身心痛惱。于千歲中未曾起念我欲剃髮，唯除四天大王時來頭上，以其神力手摩持去，于彼天宮起窣堵波，眾寶莊嚴而為供養。于千歲中雖有天王若來若去，而心都無去來之想。于千歲中未曾起念，從陰影處至光景處、從炎熱處至清涼處。于千歲中於嚴寒時未曾起念覆厚暖衣而取溫適。于千歲中未曾起念論說世間無益之語。舍利子！是二菩薩于千歲中行如是等堅固精進，時有惡魔名愚癡念，如我今者出現世間，有惡魔羅愚癡念者。舍利子！彼時惡魔興壞亂故，于律儀菩薩所經

【現代漢語翻譯】現代漢語譯本：思考。在千年中，每次乞食時都一心正念，從未觀察施食者的面容，不生起這樣的念頭：『是誰給我食物？是男人嗎？是女人嗎？』甚至連童男童女都不看。在千年中，居住在樹下，從未抬頭觀看樹的樣子。在千年中，所穿的衣服從未更換。在千年中，從未生起一念慾念、嗔恨或傷害的念頭。在千年中，從未生起思念親人的念頭，無論是父母、兄弟姐妹還是其他親屬，都不去思念。在千年中，從未生起對所居住的家產生思念的心。在千年中，從未生起抬頭觀看天空中的日月星辰、雲霞等顏色的念頭。在千年中，從未生起用身體依靠墻壁或樹木的念頭。在千年中，從未生起用酥油等塗抹身體的念頭。在千年中，從未生起身心驚恐的念頭。在千年中，從未生起身心疲倦的念頭。在千年中，從未生起懈怠懶惰放逸的心。只生起這樣的念頭：『我今修行阿耨多羅三藐三菩提（無上正等正覺），何時才能證得？何時才能獲得？』在千年中，從未有過一次身心痛苦煩惱。在千年中，從未生起想要剃髮的念頭，除非四天大王（佛教護法神）有時來到頭上，用其神力將頭髮摩持而去，在天宮中建造窣堵波（佛塔），用眾寶莊嚴供養。在千年中，即使有天王來來去去，心中也都沒有來去的想法。在千年中，從未生起從陰影處到光亮處、從炎熱處到清涼處的念頭。在千年中，在嚴寒時，從未生起穿上厚暖衣服以求舒適的念頭。在千年中，從未生起談論世間無益之語的念頭。舍利子（佛陀十大弟子之一）！這兩位菩薩在千年中，行持如此堅固精進，當時有惡魔名叫愚癡念，就像我現在這樣出現在世間，有惡魔羅愚癡念。舍利子！那時惡魔興起破壞擾亂，在律儀菩薩所經歷的地方

【English Translation】 English version:Consider. During a thousand years, each time while begging for food, they were single-mindedly mindful, never observing the faces of those giving food, and not giving rise to thoughts like, 'Who is giving me food? Is it a man? Is it a woman?' They did not even look at young boys or girls. During a thousand years, they dwelled under trees, never looking up to observe the appearance of the trees. During a thousand years, the clothes they wore were never changed. During a thousand years, they never gave rise to a single thought of desire, anger, or harm. During a thousand years, they never gave rise to thoughts of missing their relatives, whether parents, siblings, or other family members, they did not think of them. During a thousand years, they never gave rise to thoughts of longing for the homes they had lived in. During a thousand years, they never gave rise to thoughts of looking up at the sun, moon, stars, clouds, or other colors in the sky. During a thousand years, they never gave rise to thoughts of leaning their bodies against walls or trees. During a thousand years, they never gave rise to thoughts of using ghee or other oils to anoint their bodies. During a thousand years, they never gave rise to thoughts of fear or terror in their minds. During a thousand years, they never gave rise to thoughts of physical or mental weariness. During a thousand years, they never gave rise to thoughts of laziness, indolence, or laxity. They only gave rise to the thought: 'I am now cultivating Anuttara-samyak-sambodhi (supreme perfect enlightenment), when will I realize it? When will I attain it?' During a thousand years, they never once experienced physical or mental pain or distress. During a thousand years, they never gave rise to the thought of wanting to shave their hair, except when the Four Heavenly Kings (Buddhist guardian deities) would sometimes come to their heads, and with their divine power, would rub and take away their hair, building stupas (Buddhist shrines) in the heavenly palaces, adorned with various treasures for offerings. During a thousand years, even if the Heavenly Kings came and went, their minds had no thoughts of coming or going. During a thousand years, they never gave rise to the thought of moving from a shady place to a sunny place, or from a hot place to a cool place. During a thousand years, in the severe cold, they never gave rise to the thought of putting on thick warm clothes for comfort. During a thousand years, they never gave rise to the thought of discussing worldly, useless matters. Shariputra (one of the Buddha's ten great disciples)! These two Bodhisattvas practiced such steadfast diligence for a thousand years. At that time, there was a demon named Ignorant Thought, just as I am now appearing in the world, there is a demon named Ignorant Thought. Shariputra! At that time, the demon arose to cause destruction and disturbance, in the places where the Bodhisattvas of discipline were

行道仰布利刀遍其行處。爾時律儀菩薩于彼刀道微失本心生利刃想，適生想已便即追悔，發大音聲再返唱言：『咄哉奇事，我今如何住于放逸？』舍利子！時彼菩薩所發音聲遍告三千大千世界，于上空中有百千拘胝天魔徒黨，聞是菩薩憶念音聲，即共同時語菩薩言：『如汝今者普告之聲，深為善說深為善說。』舍利子！如是天聲唯律儀聞，彼住律儀于諸天聲及此菩薩普告大聲初不聞之。爾時律儀菩薩聞天語已，奮發堅固大精進欲復前經行，再轉其心不緣刀刃。舍利子！時彼菩薩摩訶薩降魔怨已，住如是威儀、行如是妙行、修如是道跡、起如是大悲、興發如是勇猛精進，未曾休廢。

「複次舍利子！彼二大士于彼法中行毗利耶波羅蜜多故，俱成就是威儀行跡大悲勇猛，又于千歲住空閑林修佛隨念。過是已后勝現王如來方入涅槃。爾時諸天便來告曰：『善男子！豈不知耶？如來今者已般涅槃。』時二大士既聞天告，即便往詣勝現王如來涅槃林所。既到彼已合掌而立，瞻仰如來目未曾舍，極懷戀慕深生敬重，作是念言：『如來出世大慈悲者，覆護眾生同於舍宅。如何一旦速般涅槃，令我等類無依無怙。』舍利子！是二大士立如來前深懷戀仰，七日七夜足不移處，不勝哀感遂立命終往生梵世。既受梵身得宿智力，以大神

【現代漢語翻譯】現代漢語譯本行道時，（菩薩）仰視鋪滿利刃的道路，遍佈他所行之處。那時，律儀菩薩（持戒的菩薩）在那刀刃路上稍微失去了本心，生起了利刃的想法，剛一生起這個想法，便立即追悔，發出巨大的聲音，再次高聲說道：『咄，真是奇怪的事，我如今怎麼會安住于放逸之中呢？』舍利子（佛陀的十大弟子之一，以智慧著稱）！當時，那位菩薩所發出的聲音傳遍了三千大千世界，在上空中，有百千俱胝（數量單位，表示極多）天魔的黨徒，聽到這位菩薩憶念的聲音，便一同對菩薩說：『像你現在這樣普遍宣告的聲音，說得太好了，說得太好了。』舍利子！這樣的天界之聲只有律儀菩薩才能聽到，他安住于律儀之中，對於諸天的聲音以及這位菩薩普遍宣告的大聲，最初都沒有聽到。當時，律儀菩薩聽到天上的話后，奮發堅固的大精進心，想要再次向前經行，再次轉移他的心念，不再執著于刀刃。舍利子！當時，那位菩薩摩訶薩（偉大的菩薩）降伏了魔怨之後，安住于這樣的威儀，修行這樣的妙行，修習這樣的道跡，生起這樣的大悲心，興發這樣的勇猛精進，從未停止過。『再次，舍利子！那兩位大士在那法中修行毗利耶波羅蜜多（精進波羅蜜，六波羅蜜之一）的緣故，都成就了這樣的威儀行跡、大悲心和勇猛精進，又在千年中住在空閑的樹林里修習佛隨念（憶念佛陀的功德）。過了這些時間之後，勝現王如來（佛名）才入涅槃（佛陀的圓寂）。當時，諸天便來告知說：『善男子！難道不知道嗎？如來現在已經般涅槃了。』當時，兩位大士聽到天上的告知，便前往勝現王如來涅槃的樹林之處。到達那裡后，合掌而立，瞻仰如來，眼睛從未離開，極其懷念愛慕，深深地生起敬重之心，心中想著：『如來出世，是大慈悲者，覆蓋保護眾生如同房屋一般。怎麼會一旦如此迅速地般涅槃，使我們這些眾生沒有依靠，沒有庇護呢？』舍利子！這兩位大士站在如來面前，深深地懷著戀慕之情，七天七夜，腳都沒有移動過地方，無法抑制悲哀之情，於是站立著就命終了，往生到梵世（色界天）。既已受生梵身，得到了宿智力（前世的智慧），以大神

【English Translation】 English version While walking, (the Bodhisattva) looked up at the path covered with sharp blades, which were all over the place where he was walking. At that time, the Disciplined Bodhisattva (a Bodhisattva who upholds precepts) slightly lost his original mind on that path of blades, and the thought of the sharp blades arose. As soon as this thought arose, he immediately regretted it, and with a loud voice, he cried out again: 『Alas, what a strange thing, how can I now dwell in negligence?』 Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! At that time, the sound made by that Bodhisattva spread throughout the three thousand great thousand worlds. In the sky above, there were hundreds of thousands of kotis (a unit of number, indicating a very large quantity) of demonic followers, who, upon hearing the Bodhisattva's voice of recollection, said to the Bodhisattva in unison: 『Your proclamation, as you have now made it, is very well spoken, very well spoken.』 Shariputra! Such heavenly voices were only heard by the Disciplined Bodhisattva. He, dwelling in discipline, did not hear the voices of the heavens or the great proclamation of this Bodhisattva at first. At that time, after hearing the words of the heavens, the Disciplined Bodhisattva aroused a firm and great aspiration for diligence, wanting to walk forward again, and shifted his mind again, no longer clinging to the blades. Shariputra! At that time, that Bodhisattva Mahasattva (a great Bodhisattva), having subdued the demonic enemies, dwelt in such dignified conduct, practiced such wonderful practices, cultivated such a path, aroused such great compassion, and generated such courageous diligence, never ceasing. 『Furthermore, Shariputra! Because those two great beings practiced the Paramita of Virya (the perfection of diligence, one of the six paramitas) in that Dharma, they both achieved such dignified conduct, great compassion, and courageous diligence. They also dwelt in secluded forests for a thousand years, practicing mindfulness of the Buddha (recollecting the virtues of the Buddha). After this time, the Tathagata (Buddha) Victorious Manifestation King entered Nirvana (the Buddha's passing). At that time, the devas (gods) came and announced: 『Good men! Do you not know? The Tathagata has now entered Parinirvana.』 At that time, the two great beings, upon hearing the announcement of the devas, went to the forest where the Tathagata Victorious Manifestation King had entered Nirvana. Having arrived there, they stood with their palms together, gazing at the Tathagata, their eyes never leaving, with extreme longing and affection, and deep respect arising in their hearts, thinking: 『The Tathagata appeared in the world as a great compassionate one, covering and protecting sentient beings like a house. How could he so quickly enter Parinirvana, leaving us beings without reliance or protection?』 Shariputra! These two great beings stood before the Tathagata, deeply filled with longing, for seven days and seven nights, their feet not moving from their place. Unable to bear the grief, they passed away while standing and were reborn in the Brahma world (the realm of form). Having been born into a Brahma body, they obtained the power of past wisdom (wisdom from previous lives), with great divine

通從上來下至涅槃會，為勝現王如來、應、正等覺所有舍利起窣堵波，珍寶妙物極世莊嚴，四十千歲方得成就，以諸輪蓋安施其上。舍利子！時二菩薩為彼如來起窣堵波已，心大歡喜合掌而立，觀其福相倍加欣慶。如是又經七十千歲方始致禮，因爾命終，俱生贍部洲中大轉輪王家，處太后胎。舍利子！彼初生已，便憶過去所經諸事，作如是言：『我於今者應當安住最上第一不放逸法。』復以伽他而自誡曰：

「『我今生處輪王家，　　廣大財食皆如意，　　于極放逸當捐舍，　　勤求無上佛菩提。　　財寶色慾及王位，　　無常迅速須臾頃，　　智者於斯不欣樂，　　勤求上妙佛菩提。　　若於財寶不生樂，　　為利含識證菩提，　　應疾舍欲求出家，　　修行勝妙諸梵行。　　我昔過去無量劫，　　耽滯五欲為功德，　　若生天上及人中，　　未曾於彼生知厭。　　故應舍欲及王位，　　父母眷屬諸財寶，　　及舍國城大軍眾，　　出家勤求證菩提。』

「舍利子！時彼菩薩身相端正如十六少童，不樂俗網常思過患，即剃鬚發服袈裟衣，以清凈信棄捨家法趣于非家，二十千歲勤修梵行。後命終已復生梵世，于彼壽盡還生贍部。舍利子！當於爾時于贍部洲有佛出世，名曰妙香如來、應、正

【現代漢語翻譯】現代漢語譯本從涅槃大會向上追溯，爲了勝現王如來（勝現王，佛名）、應供、正等覺的舍利建造佛塔（窣堵波，即佛塔），用珍寶和精妙的物品極盡世間莊嚴，耗時四萬年才得以完成，並在其上安置各種輪蓋。舍利子（舍利弗，佛陀十大弟子之一）！當時有兩位菩薩為那位如來建造佛塔后，心中非常歡喜，合掌站立，觀察佛塔的福德之相，更加欣喜慶幸。這樣又過了七萬年才去禮拜，因此命終，一同轉生到贍部洲（Jambudvipa，佛教宇宙觀中人類居住的大陸）的大轉輪王家中，在太后的腹中。舍利子！他們剛出生，就回憶起過去所經歷的事情，說道：『我如今應當安住于最上第一的不放逸法。』又用偈語自我告誡說：『我今生在轉輪王家，廣大的財富和食物都如意，應當捨棄極度的放逸，勤求無上的佛菩提（Buddha-bodhi，佛的智慧）。財寶、王位，都是無常的，轉瞬即逝，智者不應為此欣喜，應當勤求上妙的佛菩提。如果對財寶不生貪戀，爲了利益一切眾生證得菩提，應當迅速捨棄慾望，出家修行殊勝的清凈梵行。我過去無量劫以來，沉溺於五欲（色、聲、香、味、觸）之中，以此為功德，即使生在天上或人間，也從未對此感到厭倦。所以應當捨棄慾望和王位，父母眷屬和一切財寶，以及捨棄國都、軍隊和民眾，出家勤求證得菩提。』舍利子！當時那位菩薩身相端正，如同十六歲的少年，不貪戀世俗的束縛，常常思慮世俗的過患，於是剃除鬚髮，穿上袈裟，以清凈的信心捨棄在家生活，走向出家生活，用了兩萬年勤修梵行。後來命終后又轉生到梵天，在那裡壽命終盡后又回到贍部洲。舍利子！當那時，在贍部洲有佛出世，名為妙香如來、應供、正等覺。

【English Translation】 English version Going back from the Nirvana assembly, stupas (stupa, a dome-shaped structure serving as a Buddhist shrine) were erected for the relics of the Tathagata (Tathagata, 'the one who has thus gone' or 'the one who has thus come', an epithet of the Buddha), Arhat (Arhat, 'worthy one' or 'perfected one'), Samyak-sambuddha (Samyak-sambuddha, 'perfectly enlightened one') named Victorious Manifestation King, adorned with precious jewels and exquisite objects, taking forty thousand years to complete, with various wheel-covers placed on top. Shariputra (Sariputra, one of the Buddha's chief disciples)! At that time, two Bodhisattvas (Bodhisattva, an enlightened being who delays their own Buddhahood to help others) having built the stupa for that Tathagata, were greatly delighted, stood with palms joined, and observing the auspicious appearance of the stupa, were even more joyful and celebratory. After another seventy thousand years, they paid their respects, and thus, upon death, were both reborn into the family of a great Chakravartin king (Chakravartin, 'wheel-turning monarch', an ideal ruler) in Jambudvipa (Jambudvipa, the continent where humans live in Buddhist cosmology), in the womb of the queen mother. Shariputra! As soon as they were born, they recalled the events of their past lives, saying, 'I should now abide in the supreme and foremost non-negligent Dharma.' They further admonished themselves with a gatha (gatha, a verse or stanza): 'I am now born into the family of a Chakravartin king, with vast wealth and food as I desire. I should abandon extreme indulgence and diligently seek the unsurpassed Buddha-bodhi (Buddha-bodhi, the enlightenment of a Buddha). Wealth, treasures, and the throne are impermanent and fleeting. The wise do not rejoice in these, but diligently seek the supreme Buddha-bodhi. If one does not develop attachment to wealth, and for the benefit of all sentient beings, seeks to attain Bodhi, one should quickly abandon desires, renounce the household life, and practice the supreme and pure Brahmacharya (Brahmacharya, a life of celibacy and spiritual discipline). In countless past kalpas (kalpa, an aeon or cosmic cycle), I have indulged in the five desires (form, sound, smell, taste, and touch), considering them meritorious. Whether born in the heavens or among humans, I have never felt aversion to them. Therefore, I should abandon desires and the throne, parents, relatives, and all wealth, as well as the capital city, the army, and the populace, and renounce the household life to diligently seek to attain Bodhi.' Shariputra! At that time, that Bodhisattva had a handsome appearance, like a sixteen-year-old youth, not delighting in worldly entanglements, and constantly contemplating the faults of worldly life. He shaved his head and beard, donned the monastic robes, and with pure faith, abandoned the household life for the homeless life, diligently practicing Brahmacharya for twenty thousand years. Later, upon death, he was reborn in the Brahma heaven, and after his lifespan there, he returned to Jambudvipa. Shariputra! At that time, a Buddha named Fragrant Wonder Tathagata, Arhat, Samyak-sambuddha appeared in Jambudvipa.

等覺、明行圓滿、善逝、世間解、無上丈夫、善調御士、天人師、佛、薄伽梵。時彼菩薩既遇佛已，即於法中剃除鬚髮服袈裟衣，以清凈信棄捨家法趣于非家，滿拘胝歲修行梵行。如是次第十千如來出現於世，律儀菩薩皆得值遇，于諸佛所殖眾德本，常勤精進修行梵行。彼住律儀菩薩常與其兄同生一處修諸聖道，唯於一佛不修梵行，以是因故律儀菩薩先得成佛出現於世，名曰熾然精進如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。住世教化經九十拘胝歲，聲聞大眾有九十那庾多共會說法。舍利子！熾然精進如來興世之時，彼住律儀菩薩為轉輪王威加四域，福德所被，于熾然精進如來極起深信，以種種上妙衣服肴膳飲食病緣醫藥什物眾具，供養恭敬尊重讚歎，於三月中奉獻彼佛及苾芻僧。舍利子！爾時熾然精進如來、應、正等覺雖受供養，為欲覺悟彼輪王故，令其憶念，說伽他曰：

「『若為證得諸佛法，　　勇猛精進最為上，　　貪著五欲諸含生，　　凡有所求難果遂。　　若求義利於五欲，　　智者當知無義利，　　汝今處在無義中，　　求勝義利不可得。　　我昔與汝為兄弟，　　俱發弘誓趣菩提，　　爾時競列至誠言，　　誰速在初成正覺。　　今汝見

【現代漢語翻譯】現代漢語譯本：等覺（與佛同等的覺悟）、明行圓滿（智慧和行為都達到圓滿）、善逝（以善巧的方式離開世間）、世間解（瞭解世間一切事理）、無上丈夫（無與倫比的偉丈夫）、善調御士（善於調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊）。當時，那位菩薩遇到佛后，就在佛法中剃除鬚髮，穿上袈裟，以清凈的信心捨棄在家生活，走向出家，經過滿拘胝（億）歲修行梵行。像這樣次第有十千如來出現在世間，律儀菩薩都得以遇到，在諸佛那裡種下各種功德的根本，常常勤奮精進地修行梵行。這位住律儀的菩薩常常和他的哥哥一起出生在同一個地方修行聖道，唯獨對一位佛沒有修行梵行。因為這個原因，律儀菩薩先成就佛果出現在世間，名為熾然精進如來、應（應供）、正等覺（正確的完全覺悟）、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。住世教化眾生經過九十拘胝歲，聲聞大眾有九十那庾多（千億）一起集會聽法。舍利子！熾然精進如來出世的時候，那位住律儀的菩薩是轉輪王，威德加被四方，福德深厚，對熾然精進如來生起極深的信心，用各種上好的衣服、美味佳餚、飲食、治病藥物、什物用具，供養、恭敬、尊重、讚歎，在三個月里奉獻給佛和比丘僧。舍利子！當時，熾然精進如來、應、正等覺雖然接受供養，爲了覺悟那位轉輪王，讓他回憶起過去，說了偈頌：『如果爲了證得諸佛的法，勇猛精進是最重要的。貪著五欲的眾生，凡有所求都難以實現。如果爲了追求利益而貪著五欲，智者應當知道沒有利益。你現在處在沒有意義的事情中，追求殊勝的利益是無法得到的。我過去和你做兄弟，一起發下宏大的誓願走向菩提，那時我們競爭著說出至誠的話，看誰先成就正覺。現在你看到我』

【English Translation】 English version: Samyak-sambuddha (Perfectly Enlightened One), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Charioteer for Taming Beings), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One). At that time, that Bodhisattva, having met the Buddha, immediately shaved his head and beard in the Dharma, donned the monastic robes, and with pure faith, abandoned his household life to go forth into homelessness, practicing the pure life for a full koti (ten million) years. In this way, ten thousand Tathagatas appeared in the world in succession, and the Bodhisattva who upheld the precepts met them all, planting roots of virtue at the feet of all the Buddhas, always diligently practicing the pure life. This Bodhisattva who upheld the precepts often lived in the same place with his elder brother, practicing the holy path, but he did not practice the pure life under one particular Buddha. Because of this, the Bodhisattva who upheld the precepts first attained Buddhahood and appeared in the world, named the Tathagata of Blazing Diligence, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. He lived in the world teaching for ninety kotis of years, and the assembly of Shravakas numbered ninety nayutas (ten billion) who gathered to hear the Dharma. Shariputra! When the Tathagata of Blazing Diligence appeared in the world, that Bodhisattva who upheld the precepts was a Chakravartin king, whose power extended over the four regions, and whose merit was profound. He developed deep faith in the Tathagata of Blazing Diligence, and with various excellent clothes, delicious foods, drinks, medicines for illness, and various utensils, he offered, revered, respected, and praised the Buddha, and for three months, he made offerings to the Buddha and the Bhikshu Sangha. Shariputra! At that time, the Tathagata of Blazing Diligence, Arhat, Samyak-sambuddha, although receiving offerings, in order to awaken that Chakravartin king, caused him to remember the past, and spoke this verse: 『If one seeks to attain the Dharma of the Buddhas, courageous diligence is the most important. Beings who are attached to the five desires, whatever they seek is difficult to achieve. If one seeks benefit in the five desires, the wise should know there is no benefit. You are now in a meaningless situation, and seeking supreme benefit is impossible. In the past, I was your brother, and together we made great vows to go towards Bodhi. At that time, we competed to speak sincere words, to see who would first attain perfect enlightenment. Now you see me』

我證菩提，　　轉勝梵輪于大眾，　　汝猶沉溺五欲家，　　淫荒女色恒守護。　　過去諸佛常宣說，　　智者不應保弊欲，　　是故我恒勤遠離，　　曾未追求行放逸。　　汝攝惡慧行無義，　　汝常安住無義業，　　欲法引苦汝長迷，　　離欲清凈聖所贊。』

「舍利子！時彼輪王聞熾然精進如來說伽他已，生大覺悟深見欲過，希求出家。竟不辭諸妻子眷屬長者僚宰大小諸王，亦不顧戀國邑人民財寶府藏，即從座起往如來前，一心合掌說伽他曰：

「『我當悉舍於家國，　　要往空閑至命終，　　寧使肌肉並乾枯，　　為佛菩提因緣故。　　復當勇猛大精進，　　利益無量諸群生，　　棄捨家法趣非家，　　當住虛靜無為處。　　不欣緣附於五欲，　　弊惡誑惑彼愚夫，　　由我陷沒欲泥中，　　故使掩面而隨後。　　諸欲財寶及王位，　　一切一時皆棄捨，　　即于如來聖教中，　　專務精修無上道。　　誰有智者當親附？　　誰行學藏有為行？　　令我修行精進已，　　不速成佛耽諸欲。　　是故我舍諸欲樂，　　王位財寶皆除斷，　　要歸佛教趣非家，　　為佛菩提因緣故。』

「舍利子！爾時輪王說伽他已，即于熾然精進佛所剃除鬚髮服袈裟衣，以凈信

【現代漢語翻譯】現代漢語譯本我已證得菩提（覺悟），在眾人中轉動殊勝的梵輪（佛法），你卻仍然沉溺於五欲（色、聲、香、味、觸）的家中，淫亂荒唐，守護著女色。過去諸佛常宣說，智者不應保有邪惡的慾望，因此我一直勤奮遠離，從未追求放縱的行為。你執著于邪惡的智慧，做著無意義的事情，你常常安住于無意義的業，慾望的法則引來痛苦，你長久地迷惑，遠離慾望的清凈是聖者所讚歎的。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！當時，那位輪王（統治世界的理想君主）聽到熾然精進如來（佛陀的稱號）說了這偈語后，產生了巨大的覺悟，深刻地認識到慾望的過患，渴望出家。他最終沒有告別妻子、眷屬、長者、僚屬、大小諸王，也不顧戀國都、人民、財寶、府庫，立即從座位上起身，來到如來面前，一心合掌，說了偈語：

『我應當全部捨棄家國，一定要到空閑的地方直到生命終結，寧願使肌肉都乾枯，爲了佛陀菩提（覺悟）的因緣。還要勇猛精進，利益無量眾生，捨棄在家之法，走向非家（出家），應當安住于虛靜無為之處。不貪戀依附於五欲，那些是邪惡的、欺騙迷惑愚夫的，因為我曾陷沒在慾望的泥潭中，所以才掩面跟隨它。諸如慾望、財寶和王位，一切都一時捨棄，就在如來的聖教中，專心精修無上的道。誰是有智慧的人應當親近？誰會修行有為之法？讓我修行精進之後，不因貪戀慾望而不能迅速成佛。因此我捨棄各種慾望的快樂，王位財寶都斷除，要歸依佛教走向非家，爲了佛陀菩提的因緣。』

『舍利子！當時，輪王說完偈語后，就在熾然精進佛那裡剃除鬚髮，穿上袈裟，以清凈的信心出家。

【English Translation】 English version I have attained Bodhi (enlightenment), and turn the supreme Brahma wheel (Dharma) among the multitude, Yet you are still immersed in the home of the five desires (form, sound, smell, taste, touch), Being licentious and dissolute, constantly guarding over women. The Buddhas of the past have always proclaimed that the wise should not harbor evil desires, Therefore, I have always diligently distanced myself, never pursuing indulgent behavior. You cling to evil wisdom, engaging in meaningless actions, You constantly dwell in meaningless deeds, The law of desire leads to suffering, you are long deluded, The purity of detachment from desire is praised by the sages.

'Shariputra (one of Buddha's ten great disciples, known for his wisdom)! At that time, the Wheel-Turning King (an ideal monarch who rules the world) heard the Tathagata (title of the Buddha) of Blazing Diligence speak this verse, and he had a great awakening, deeply seeing the faults of desire, and desiring to leave home. He ultimately did not bid farewell to his wives, relatives, elders, officials, great and small kings, nor did he care for his kingdom, people, treasures, and storehouses, immediately rising from his seat and going before the Tathagata, with his palms joined together, he spoke this verse:

'I shall abandon all my home and kingdom, and must go to a secluded place until the end of my life, I would rather let my muscles wither, for the sake of the cause of the Buddha's Bodhi (enlightenment). I shall also be courageous and diligent, benefiting countless beings, Abandoning the law of the home, going to the non-home (renunciation), I shall dwell in a place of emptiness and non-action. Not delighting in clinging to the five desires, which are evil and deceive and confuse the foolish, Because I was once trapped in the mud of desire, I covered my face and followed it. Desires, treasures, and the throne, all are abandoned at once, Right in the Tathagata's holy teachings, I will focus on diligently cultivating the supreme path. Who is wise should one approach? Who practices the path of conditioned actions? Let me cultivate diligently, and not be delayed in becoming a Buddha because of clinging to desires. Therefore, I abandon all the pleasures of desire, the throne and treasures are all cut off, I must return to the Buddha's teachings and go to the non-home, for the sake of the cause of the Buddha's Bodhi.'

'Shariputra! At that time, after the Wheel-Turning King spoke the verse, he shaved his beard and hair at the place of the Tathagata of Blazing Diligence, put on the kasaya robe, and with pure faith, left home.'

心棄捨家法趣非家道，往空靜處勤修梵行。於時復有六十拘胝百千眾生，聞彼輪王出家學道，亦懷凈信除舍俗相，隨王出家修諸梵行。舍利子！時熾然精進如來處世垂化久乃涅槃。輪王苾芻見佛滅度，悲感充塞，奉接如來遺身舍利，起窣堵波嚴飾供養。其後不久便致命終，生睹史多天。受天報盡，還生贍部洲中。即於是劫成阿耨多羅三藐三菩提，名曰妙行如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。其佛住世滿拘胝歲，聲聞弟子有拘胝那庾多而共集會，皆是大阿羅漢，諸漏已盡，乃至一切心得自在，已到究竟第一彼岸。妙行如來安住百千菩薩摩訶薩，令于阿耨多羅三藐三菩提不復退轉，又為無量無數諸眾生等宣揚妙法。所應作已，入般涅槃。正法住世經餘一劫，流佈舍利饒益眾生，亦如我今般涅槃后舍利廣流等無有異。」

爾時佛告舍利子：「諸菩薩摩訶薩行毗利耶波羅蜜多故，安住正勤行菩薩道，應當依隨律儀菩薩摩訶薩修學勇猛無倦精進波羅蜜多，不應依附彼枯骨瑣住慳眾生而為修學。舍利子！若有菩薩樂求菩提，不應他家而生慳吝。若復失念起慳吝時，應樂觀察三種怖畏。何等為三？謂於他家數致來往，或因乞食或復談話，纏綿不已遂成親好。見彼第二賢善苾

【現代漢語翻譯】現代漢語譯本：他捨棄了在家人的生活方式，追求出家修道的道路，前往空曠寂靜的地方勤奮修行梵行。當時，又有六十俱胝（俱胝：印度計數單位，相當於千萬）百千的眾生，聽到那位輪王出家學道，也懷著清凈的信心，捨棄世俗的裝扮，跟隨輪王出家修行各種梵行。舍利子！當時，熾然精進的如來在世教化很久之後才涅槃。輪王比丘見到佛陀滅度，悲傷充滿內心，恭敬地接取如來的遺身舍利，建造佛塔，莊嚴地供養。不久之後，他便去世，往生到睹史多天（睹史多天：欲界六天之一，又稱兜率天）。在天上的福報享盡后，又轉生到贍部洲（贍部洲：佛教傳說中人類居住的大陸）。就在這個劫中，他成就了阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺），名為妙行如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵（佛的十種稱號）。那位佛住世滿俱胝歲，聲聞弟子有俱胝那庾多（那庾多：印度計數單位，相當於百億）那麼多，他們都是大阿羅漢（阿羅漢：斷盡煩惱，不受後有的聖者），諸漏已盡，乃至一切心得自在，已經到達究竟第一的彼岸。妙行如來安住百千菩薩摩訶薩，使他們在阿耨多羅三藐三菩提中不再退轉，又為無量無數的眾生宣揚妙法。所應做的事情已經做完，就入般涅槃。正法住世的時間還剩下一個劫，流佈舍利利益眾生，也像我現在般涅槃后舍利廣為流傳一樣，沒有差別。當時，佛陀告訴舍利子：『諸位菩薩摩訶薩因為修行毗利耶波羅蜜多（毗利耶波羅蜜多：精進波羅蜜多），安住于正勤，修行菩薩道，應當依隨律儀菩薩摩訶薩修學勇猛無倦的精進波羅蜜多，不應該依附那些吝嗇的眾生，執著于枯骨瑣事而進行修學。舍利子！如果有菩薩樂於追求菩提，不應該在別人家產生慳吝。如果又失念而生起慳吝時，應當樂於觀察三種怖畏。哪三種呢？就是在別人家頻繁來往，或者因為乞食或者因為談話，纏綿不休，最終形成親近的交情。看到第二位賢善的比丘，'

【English Translation】 English version: He abandoned the life of a householder, pursuing the path of renunciation, and diligently practiced the Brahma-faring in empty and quiet places. At that time, there were also sixty kotis (koti: an Indian unit of counting, equivalent to ten million) of hundreds of thousands of beings who, upon hearing that the Wheel-Turning King had renounced the world to learn the Way, also embraced pure faith, cast off their worldly appearances, and followed the king to renounce the world and practice various Brahma-farings. Shariputra! At that time, the Tathagata, who was blazing with diligence, dwelt in the world teaching for a long time before entering Nirvana. The Wheel-Turning King Bhikshu, upon seeing the Buddha's passing into Nirvana, was filled with grief, respectfully received the relics of the Tathagata's body, built stupas, and adorned them with offerings. Not long after, he passed away and was reborn in the Tushita Heaven (Tushita Heaven: one of the six heavens of the desire realm, also known as the Joyful Heaven). After exhausting his heavenly rewards, he was reborn in Jambudvipa (Jambudvipa: the continent where humans live in Buddhist legends). In that very kalpa, he attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment), and was named the Tathagata of Wonderful Conduct, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Shasta deva-manushyanam, Buddha, Bhagavan (the ten titles of a Buddha). That Buddha dwelt in the world for a full koti years, and his Shravaka disciples numbered in the kotis of nayutas (nayuta: an Indian unit of counting, equivalent to one hundred billion), all of whom were great Arhats (Arhat: a saint who has extinguished all defilements and is not subject to rebirth), their outflows were exhausted, and they had attained freedom in all their minds, having reached the ultimate shore. The Tathagata of Wonderful Conduct established hundreds of thousands of Bodhisattva Mahasattvas, ensuring that they would not regress from Anuttara-samyak-sambodhi, and also proclaimed the wonderful Dharma to countless beings. Having completed what needed to be done, he entered Parinirvana. The Dharma remained in the world for the remainder of a kalpa, and the relics were distributed to benefit beings, just as my relics will be widely distributed after my Parinirvana, without any difference. At that time, the Buddha told Shariputra: 'Because the Bodhisattva Mahasattvas practice Virya Paramita (Virya Paramita: the perfection of diligence), abide in right diligence, and practice the Bodhisattva path, they should follow the example of the Bodhisattva Mahasattvas who observe the precepts and learn the vigorous and tireless Virya Paramita. They should not rely on those stingy beings, clinging to dry bones and trivial matters for their practice. Shariputra! If a Bodhisattva is eager to seek Bodhi, he should not generate stinginess in other people's homes. If he loses mindfulness and generates stinginess, he should be willing to observe three kinds of fears. What are the three? They are: frequently visiting other people's homes, either for alms or for conversation, becoming entangled and forming close relationships. Seeing the second virtuous Bhikshu,'

芻，以貪著故便生慳嫉，或時微起一念恚心不相隨順，由是緣故當知攝受地獄諸苦業道，當知下生盲種于其心田，當知生邊地業具足攝受。舍利子！我今為汝更說其相。謂彼菩薩見諸賢善清凈苾芻來至其所，輒生嫉妒瞋恚之心，內雖忿結而外現清白，與交言論心乃慳吝，而身恒將遇隨事供擬，或私處隱屏怒眼視之，或以不實事用加誣謗。舍利子！以是因緣，如是菩薩當知攝受地獄業道，生盲種子植其中心，雖生人道覆在邊地、遭諸苦楚、受生盲報、多被誹謗、為他役使，晝夜辛勤初無停息。舍利子！若諸菩薩設於他家起慳嫉時，應思惟此三種怖畏。」

爾時如來說是語已，長老舍利子白佛言：「甚奇，世尊！未曾有也。是諸菩薩摩訶薩極為希有，乃能善遇如來說是家慳出要之法。善哉世尊！愿為我等諸聲聞眾說正法要離家慳相。所以者何？我等於佛法中，非為不願脫于地獄生盲邊地誹謗果報，常愿生於中國人趣。我等聲聞深欲樂聞離家慳法，唯愿世尊舍無緣怨，不捨我等，必為宣說。」

爾時佛告舍利子：「善哉善哉。舍利子！甚為希有。汝等乃能住無浮諂，請問如來如是之義。諦聽諦聽，當爲汝說。舍利子！若有眾生欲隨如來修學佛法，我當爲彼如應顯說。何以故？以諸眾生能隨佛學，如來不違彼意，

【現代漢語翻譯】現代漢語譯本：芻，因為貪戀執著，便會產生吝嗇和嫉妒。有時稍微生起一念嗔恨心，不隨順他人，由此可知，會招感地獄的各種痛苦業報，可知會在心中種下下輩子成為盲人的種子，可知會出生在邊地，承受各種業報。舍利子！我現在為你進一步說明這種情況。如果菩薩看到賢善清凈的比丘來到他這裡，就產生嫉妒和嗔恨之心，內心雖然充滿憤怒，外表卻裝作清白，與人交談時內心吝嗇，但身體卻總是假裝慇勤地提供各種服務，或者在私下裡怒目而視，或者用不真實的事情加以誣陷誹謗。舍利子！因為這些原因，這樣的菩薩應當知道自己會招感地獄的業報，在心中種下成為盲人的種子，即使轉生為人，也會在邊地遭受各種痛苦，承受生來就是盲人的果報，經常被誹謗，被他人役使，日夜辛勞，沒有片刻停息。舍利子！如果菩薩在別人家裡產生吝嗇和嫉妒之心，應當思考這三種恐懼。這時，如來說完這些話后，長老舍利子對佛說：『真是太奇妙了，世尊！真是前所未有啊。這些菩薩摩訶薩真是非常稀有，竟然能夠善巧地遇到如來說出這種去除在家慳吝的方法。太好了，世尊！希望您為我們這些聲聞眾說一說如何正確地遠離在家慳吝的方法。這是為什麼呢？因為我們在佛法中，並非不希望脫離地獄、生盲、邊地、誹謗的果報，我們常常希望出生在人道中的中國。我們這些聲聞非常渴望聽到遠離在家慳吝的方法，只希望世尊能夠捨棄無緣無故的怨恨，不要捨棄我們，一定要為我們宣說。』這時，佛告訴舍利子：『好啊，好啊。舍利子！真是非常稀有。你們竟然能夠保持真誠，沒有虛偽諂媚，向如來請問這樣的道理。仔細聽，仔細聽，我將為你們解說。舍利子！如果有眾生想要跟隨如來修學佛法，我應當為他們如實地開示。為什麼呢？因為眾生能夠跟隨佛陀學習，如來不會違揹他們的意願。』

【English Translation】 English version: 'Chū (芻, a term referring to a novice or a person of low status), due to greed and attachment, one generates stinginess and jealousy. Sometimes, a slight thought of anger arises, not in accordance with others, and because of this, one should know that one is accumulating the karmic path of suffering in hell. One should know that the seed of blindness is planted in one's heart, and one should know that one will be born in a border region, fully receiving the consequences of one's actions. Shariputra! I will now further explain this situation to you. If a Bodhisattva sees virtuous and pure Bhikshus (比丘, Buddhist monks) coming to his place, he generates jealousy and anger. Although his heart is filled with resentment, he appears outwardly pure. When engaging in conversation, his heart is stingy, but his body always pretends to be diligent in providing various services. Or, in private, he glares with angry eyes, or uses false accusations and slanders. Shariputra! Because of these reasons, such a Bodhisattva should know that he is accumulating the karmic path of hell, planting the seed of blindness in his heart. Even if he is reborn as a human, he will suffer in a border region, endure the retribution of being born blind, often be slandered, be enslaved by others, and toil day and night without rest. Shariputra! If a Bodhisattva generates stinginess and jealousy in another's home, he should contemplate these three fears.' At that time, after the Tathagata (如來, the Buddha) finished speaking these words, the elder Shariputra said to the Buddha, 'It is truly wonderful, World Honored One! It is unprecedented. These Bodhisattva Mahasattvas (菩薩摩訶薩, great Bodhisattvas) are truly rare, that they are able to skillfully encounter the Tathagata speaking about this method of eliminating stinginess in the home. Excellent, World Honored One! May you explain to us, the Shravakas (聲聞, disciples who hear the teachings) how to correctly distance ourselves from stinginess in the home. Why is this? Because in the Buddha's teachings, we do not wish to escape the retribution of hell, blindness, border regions, and slander. We always wish to be born in the human realm of China. We Shravakas deeply desire to hear the method of distancing ourselves from stinginess in the home. We only hope that the World Honored One can abandon causeless resentment, not abandon us, and surely explain it to us.' At that time, the Buddha said to Shariputra, 'Good, good. Shariputra! It is truly rare. You are able to remain sincere, without hypocrisy or flattery, and ask the Tathagata about such a principle. Listen carefully, listen carefully, I will explain it to you. Shariputra! If there are sentient beings who wish to follow the Tathagata in studying the Buddha's teachings, I should explain it to them truthfully. Why is this? Because sentient beings are able to follow the Buddha's teachings, the Tathagata will not go against their wishes.'

必現其前而為說故。又舍利子！若有眾生不樂隨佛修學正法，若為彼說，是人聞已則當成立斗諍根本。舍利子！如是成就凈信菩薩摩訶薩行毗利耶波羅蜜多故，于諸佛法廣生凈信，長久大夜常樂觀察，為欲救濟沉溺眾生故，往如來所，慇勤鄭重咨疑問義，凡所敷演樂欲聽聞。既聞法已，復獲廣大清凈深信，歡喜踴躍倍加精進，受持正法如說修行。又舍利子！當來之世我諸弟子，少有苾芻深心希樂趣般涅槃寂靜之法，多依三事以為常業。何等為三？一者常喜追求世間名利，二者貪樂朋黨追求食家往還不絕，三者喜樂追求花飾房宇貯積財富什物資具。是名依止追求三事。舍利子！是諸苾芻以依如是三種事故，終不解脫三種惡趣。舍利子！如是苾芻不樂解脫地獄傍生焰魔鬼趣，而返喜樂勤修滅盡趣天道法，又常勤修相言斗訟譏刺離間諍論之事，復樂攝受心不凈信諸惡友等，舍空靜林依泊村落，白衣俗人而為朋翼。舍利子！諸在家者作如是言：『如是長老數來我家與我同好，我當供給，施其衣服飲食臥具病緣醫藥諸餘資具。彼住空閑諸長老等，既于俗人素無周接，我等如何與之言問？』以此事故，是諸苾芻與在家者轉相親狎，更互談說但敘世事繁雜戲論。舍利子！是惡苾芻樂共無良之人同止游涉，久著住處曾無移轉，多覓朋黨

及多食家，數數瞻視躬行慶弔，由此事故密懷親愛。設有客苾芻來都無供給，先行毀呰非法之言。而客苾芻實是賢聖，是惡苾芻亦不稱說：『汝為多聞具戒清凈。汝是預流、一來、不還、阿羅漢果。』如是等言全不稱說。舍利子！是惡苾芻在我法中不修我法，更無餘事，唯樂毀呰訶罵不息。舍利子！彼諸俗人為朋黨者又作是言：『諸客苾芻未曾與我共住久處周旋還往，舊住苾芻與我久住，情事相委通致使命經理緣務。以是義故，我當與諸舊住苾芻共相護吝假為威勢。』舍利子！以是等故，諸惡苾芻於是經典若解不解，一切時中皆悉誹謗毀呰不信。又舍利子！若復有人聽聞如來所說經典，如是文句差別法門常樂聽聞，聞便信解無疑惑者，必能捨離如是眾生，及舍應往惡趣之業。如是舍利子！修行無倦精進菩薩摩訶薩，聽聞如是慳嫉等相往惡趣業，既聞是已便不自行家慳等事，況復為他開示此法。舍利子！如是名為菩薩摩訶薩精勤無倦修行毗利耶波羅蜜多。應如是學。

大寶積經卷第四十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十八

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二毗利耶波羅蜜多品第九之四

「複次舍利子！菩薩摩訶薩精勤無倦修習毗利耶波羅蜜

【現代漢語翻譯】現代漢語譯本：那些貪圖供養的僧人，經常觀察並親自參與世俗的慶典和喪葬，因此與俗人關係密切。如果有外來的比丘（bhiksu，佛教出家男眾）來訪，他們不提供任何供養，反而先進行誹謗和非法的言論。而這些外來的比丘實際上是賢聖之人，這些惡比丘也不稱讚他們：『你是博學多聞、持戒清凈的。你是須陀洹（srotapanna，預流果）、斯陀含（sakrdagamin，一來果）、阿那含（anagamin，不還果）、阿羅漢（arhat，無學果）。』等等讚美之詞，他們完全不說。舍利子！這些惡比丘在我的教法中不修習我的教法，不做其他事情，只喜歡誹謗和責罵，永不停息。舍利子！那些與俗人結成朋黨的惡比丘又會這樣說：『這些外來的比丘不曾與我們一起居住，沒有長期交往，而這些舊住的比丘與我們長期居住，彼此信任，互相傳遞資訊，處理事務。因此，我們應當與這些舊住的比丘互相袒護，假借權勢。』舍利子！因為這些原因，這些惡比丘對於這部經典，無論理解與否，都會在任何時候誹謗、詆譭，不相信。又舍利子！如果有人聽聞如來所說的經典，對於這些文句和不同的法門，經常喜歡聽聞，聽聞后便能信解，沒有疑惑，必定能夠舍離這些眾生，以及舍離應當前往惡趣的業。像這樣，舍利子！修行不懈怠、精進的菩薩摩訶薩（bodhisattva mahasattva，大菩薩），聽聞這些慳吝嫉妒等會導致惡趣的業，聽聞之後便不會自己去做慳吝等事，更何況為他人開示這些法。舍利子！這被稱為菩薩摩訶薩精勤不懈地修行毗利耶波羅蜜多（virya paramita，精進波羅蜜多）。應當這樣學習。

複次，舍利子！菩薩摩訶薩精勤不懈地修習毗利耶波羅蜜多。

【English Translation】 English version: Those monks who are greedy for offerings often observe and personally participate in secular celebrations and funerals, thus maintaining close relationships with laypeople. If visiting bhiksus (Buddhist monks) arrive, they provide no offerings, but instead begin with slander and unlawful speech. And these visiting bhiksus are actually virtuous and holy, but these evil monks do not praise them, saying: 'You are learned, disciplined, and pure. You are a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one).' They do not utter such words of praise at all. Shariputra! These evil monks do not practice my Dharma within my teachings, and do nothing else but enjoy slandering and scolding without ceasing. Shariputra! Those evil monks who form factions with laypeople also say: 'These visiting bhiksus have not lived with us, nor have they had long-term interactions, while these resident monks have lived with us for a long time, trusting each other, exchanging messages, and managing affairs. Therefore, we should protect these resident monks and use our power to support them.' Shariputra! Because of these reasons, these evil monks, whether they understand this scripture or not, will always slander, defame, and disbelieve it. Furthermore, Shariputra! If someone hears the scriptures spoken by the Tathagata (Buddha), and always enjoys hearing these words and different Dharma teachings, and after hearing them, they believe and understand without doubt, they will surely be able to abandon such beings and abandon the karma that leads to evil realms. In this way, Shariputra! A Bodhisattva Mahasattva (great Bodhisattva) who practices diligently and tirelessly, upon hearing about the karma of stinginess and jealousy that leads to evil realms, will not engage in stinginess and such actions themselves, let alone teach these things to others. Shariputra! This is called a Bodhisattva Mahasattva diligently and tirelessly practicing Virya Paramita (Perfection of Effort). One should learn in this way.

Furthermore, Shariputra! A Bodhisattva Mahasattva diligently and tirelessly cultivates Virya Paramita.

多時，于諸眾生起病者想。何以故？一切眾生常是病者，恒為三種熱惱所燒惱故。舍利子！何等名為三種熱惱？所謂貪慾熱惱、瞋恚熱惱、愚癡熱惱。菩薩摩訶薩作如是念：『我等今者應以如是無上正法阿竭陀膏藥，涂傅如是熱惱眾生。何以故？由是無上正法清涼微妙膏藥用涂傅故，一切眾生貪瞋癡等諸熱惱病皆悉除滅。』舍利子！諸菩薩摩訶薩以是正法良藥涂傅眾生令三毒滅故，是菩薩摩訶薩無倦正勤修行毗利耶波羅蜜多。應如是學。

「複次舍利子！菩薩摩訶薩修行毗利耶波羅蜜多，其相無量。我今當說。舍利子！菩薩摩訶薩常作是念：『所謂一切眾生皆是病者。何以故？由為三毒常熱惱故。若有眾生生地獄者，亦為如是貪瞋癡等之所燒惱。如是生傍生者、焰魔世界、人中、天上，所有眾生無不為是三毒燒惱。若有眾產生疑見等諸煩惱者，亦常為于貪瞋癡等之所燒惱。』舍利子！是諸眾生具煩惱病，非余良醫及勝妙藥若涂若傅能令貪瞋癡等熱惱靜息，唯除如來無上勝妙大法醫王，及證法身菩薩摩訶薩以大願力自嚴持身為良藥已，乃能除滅一切眾生貪瞋癡等諸熱惱病。

「複次舍利子！汝應解了如是法門，所謂一切眾生貪瞋癡病非余醫藥而能差愈，唯有如來無上醫王、法身菩薩以大願力而得除滅。舍利

【現代漢語翻譯】現代漢語譯本：

常常，（菩薩）對一切眾生生起病者的想法。為什麼呢？因為一切眾生常常都是病人，恒常被三種熱惱所燒惱。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！哪三種熱惱呢？就是所謂的貪慾熱惱、瞋恚熱惱、愚癡熱惱。菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願的菩薩）這樣想：『我們現在應當用這種無上的正法阿伽陀（Agada，萬能藥）膏藥，涂敷這些被熱惱的眾生。為什麼呢？因為用這種無上正法清涼微妙的膏藥涂敷，一切眾生的貪、瞋、癡等各種熱惱病都能夠完全消除。』舍利子！諸位菩薩摩訶薩用這種正法良藥涂敷眾生，使三毒（貪、瞋、癡）消滅，所以這些菩薩摩訶薩不懈怠地精進修行毗利耶波羅蜜多（Vīrya-pāramitā，精進波羅蜜）。應當這樣學習。

『再者，舍利子！菩薩摩訶薩修行毗利耶波羅蜜多，其相貌無量。我現在應當說。舍利子！菩薩摩訶薩常常這樣想：『所謂一切眾生都是病人。為什麼呢？因為被三毒常常熱惱。如果有眾生生地獄，也同樣被貪、瞋、癡等所燒惱。像這樣，生在傍生（畜生）、焰魔世界（閻羅王所管轄的世界）、人間、天上，所有眾生沒有不被這三毒燒惱的。如果有眾生生起疑惑見等各種煩惱，也常常被貪、瞋、癡等所燒惱。』舍利子！這些眾生具有煩惱病，不是其他的良醫和殊勝的妙藥，無論是塗抹還是敷用，能夠使貪、瞋、癡等熱惱平靜下來，只有如來（Tathāgata，佛的稱號）無上殊勝的大法醫王，以及證得法身（Dharmakāya，佛的法性身）的菩薩摩訶薩，以大願力自我莊嚴，持身為良藥，才能夠消除一切眾生的貪、瞋、癡等各種熱惱病。

『再者，舍利子！你應該瞭解這樣的法門，所謂一切眾生的貪、瞋、癡病，不是其他的醫藥能夠治癒的，只有如來無上的醫王、法身菩薩以大願力才能夠消除。』舍利 English version:

Often, (a Bodhisattva) thinks of all sentient beings as being ill. Why is that? Because all sentient beings are constantly ill, always being burned by the three kinds of afflictions. Śāriputra! What are these three kinds of afflictions? They are the so-called afflictions of greed, hatred, and ignorance. A Bodhisattva-mahāsattva thinks like this: 『We should now apply this supreme Dharma Agada ointment to these afflicted beings. Why is that? Because by applying this supreme Dharma, cool and subtle ointment, all the afflictions of greed, hatred, and ignorance of all sentient beings can be completely eliminated.』 Śāriputra! Because the Bodhisattva-mahāsattvas apply this righteous medicine to sentient beings, causing the three poisons (greed, hatred, and ignorance) to be extinguished, these Bodhisattva-mahāsattvas diligently practice the Vīrya-pāramitā (Perfection of Diligence) without weariness. One should learn in this way.

『Furthermore, Śāriputra! The practice of Vīrya-pāramitā by a Bodhisattva-mahāsattva has immeasurable aspects. I will now speak about them. Śāriputra! A Bodhisattva-mahāsattva always thinks like this: 『All sentient beings are ill. Why is that? Because they are constantly afflicted by the three poisons. If there are sentient beings born in hell, they are also burned by greed, hatred, and ignorance. Likewise, those born as animals, in the realm of Yama (the ruler of the underworld), in the human realm, and in the heavens, all sentient beings are burned by these three poisons. If there are sentient beings who develop doubts and other afflictions, they are also constantly burned by greed, hatred, and ignorance.』 Śāriputra! These sentient beings have the illness of afflictions, and no other good physician or excellent medicine, whether applied or smeared, can calm the afflictions of greed, hatred, and ignorance. Only the Tathāgata, the supreme and excellent Dharma King of Physicians, and the Bodhisattva-mahāsattvas who have attained the Dharmakāya (Dharma Body), by their great vows, adorn themselves and hold their bodies as medicine, can eliminate all the afflictions of greed, hatred, and ignorance of all sentient beings.

『Furthermore, Śāriputra! You should understand this Dharma teaching, that the illnesses of greed, hatred, and ignorance of all sentient beings cannot be cured by any other medicine, only by the Tathāgata, the supreme King of Physicians, and the Bodhisattvas of the Dharmakāya, through their great vows, can they be eliminated.』 Śāri

【English Translation】 Often, (a Bodhisattva) thinks of all sentient beings as being ill. Why is that? Because all sentient beings are constantly ill, always being burned by the three kinds of afflictions. Shariputra! What are these three kinds of afflictions? They are the so-called afflictions of greed, hatred, and ignorance. A Bodhisattva-mahasattva thinks like this: 『We should now apply this supreme Dharma Agada ointment to these afflicted beings. Why is that? Because by applying this supreme Dharma, cool and subtle ointment, all the afflictions of greed, hatred, and ignorance of all sentient beings can be completely eliminated.』 Shariputra! Because the Bodhisattva-mahasattvas apply this righteous medicine to sentient beings, causing the three poisons (greed, hatred, and ignorance) to be extinguished, these Bodhisattva-mahasattvas diligently practice the Virya-paramita (Perfection of Diligence) without weariness. One should learn in this way. 『Furthermore, Shariputra! The practice of Virya-paramita by a Bodhisattva-mahasattva has immeasurable aspects. I will now speak about them. Shariputra! A Bodhisattva-mahasattva always thinks like this: 『All sentient beings are ill. Why is that? Because they are constantly afflicted by the three poisons. If there are sentient beings born in hell, they are also burned by greed, hatred, and ignorance. Likewise, those born as animals, in the realm of Yama (the ruler of the underworld), in the human realm, and in the heavens, all sentient beings are burned by these three poisons. If there are sentient beings who develop doubts and other afflictions, they are also constantly burned by greed, hatred, and ignorance.』 Shariputra! These sentient beings have the illness of afflictions, and no other good physician or excellent medicine, whether applied or smeared, can calm the afflictions of greed, hatred, and ignorance. Only the Tathagata, the supreme and excellent Dharma King of Physicians, and the Bodhisattva-mahasattvas who have attained the Dharmakaya (Dharma Body), by their great vows, adorn themselves and hold their bodies as medicine, can eliminate all the afflictions of greed, hatred, and ignorance of all sentient beings. 『Furthermore, Shariputra! You should understand this Dharma teaching, that the illnesses of greed, hatred, and ignorance of all sentient beings cannot be cured by any other medicine, only by the Tathagata, the supreme King of Physicians, and the Bodhisattvas of the Dharmakaya, through their great vows, can they be eliminated.』 Shari

子！于汝意云何？眾生界多，地等界多？」

舍利子白佛言：「世尊！如我解佛所說妙義，眾生界多，非大地界，亦非水界火界風界所能比類。」

佛言：「如是如是。如汝所說。眾生界多，非大地界。乃至眾生界多，非彼風界。舍利子！我今更說如是之相。舍利子！有諸眾生身形微細難可睹見，非佛法外諸神仙眼之所能及，亦非聲聞獨覺天眼境界，唯是如來清凈天眼所能照了。舍利子！如來以凈天眼，明見如車輪量。所有微細含識眾生其數無量，多於三千大千世界於人天趣諸受生者。舍利子！如是無量無邊諸有情界，乃至三千大千世界一切有情，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，若可見、若不可見、如是乃至所有假名建立諸有情界、設使於一剎那、或一羅婆、或一牟呼多頃，非前非后皆得人身。彼諸人等併成良醫，壽命一劫明練方術，通閑醫道為大醫師，善療眾病皆如今者時縛迦醫王。舍利子！彼諸醫王同共集議，作如是言：『有一眾生懷貪瞋癡熱惱之病，我為醫王，勤加功用當爲除滅。』如是舍利子！設使彼等一一諸醫皆持清涼妙藥，其量高廣如蘇迷盧山王，並又勤加功用，將欲滅一眾生貪瞋癡惱。又彼諸醫於是清涼藥分山王摩以為末，盡其劫

【現代漢語翻譯】現代漢語譯本：『舍利子！你認為怎麼樣？是眾生界多，還是地等界多？』舍利子對佛說：『世尊！依我理解佛所說的精妙含義，眾生界多，不是大地界，也不是水界、火界、風界所能比擬的。』佛說：『是這樣，是這樣。正如你所說。眾生界多，不是大地界。乃至眾生界多，不是風界。舍利子！我現在再說這樣的現象。舍利子！有些眾生身形微細難以看見，不是佛法之外的諸神仙的眼睛所能看到的，也不是聲聞、獨覺的天眼境界，只有如來的清凈天眼才能照見。舍利子！如來用清凈天眼，明見如車輪大小的範圍。所有微細的有情眾生，其數量無量，多於三千大千世界中在人天道中受生的眾生。舍利子！像這樣無量無邊的有情界，乃至三千大千世界的一切有情，無論是卵生、胎生、濕生、化生，無論是有色、無色，無論是有想、無想、非有想非無想，無論是可見、不可見，像這樣乃至所有假名建立的有情界，假設在一剎那、或一羅婆（時間單位，約1/120秒）、或一牟呼多（時間單位，約48分鐘）的時間裡，非前非后都得到人身。那些人全都成為良醫，壽命一劫，精通醫術，通曉醫道，成為大醫師，善於治療各種疾病，都像現在的時縛迦（Jīvaka，佛陀時代的著名醫師）醫王一樣。舍利子！那些醫王共同商議，這樣說：『有一個眾生懷有貪、嗔、癡熱惱的疾病，我作為醫王，要勤加努力，為他消除這些疾病。』像這樣，舍利子！假設他們每一位醫生都拿著清涼的妙藥，其量高廣如須彌山王，並且又勤加努力，想要滅除一個眾生的貪、嗔、癡煩惱。又那些醫生把這些清涼藥分山王磨成粉末，用盡一劫的時間，

【English Translation】 English version: 『Shariputra! What do you think? Are the realms of sentient beings more numerous, or the realms of earth and so on?』 Shariputra said to the Buddha, 『World Honored One! According to my understanding of the profound meaning of what the Buddha has said, the realms of sentient beings are more numerous, and cannot be compared to the realms of earth, nor to the realms of water, fire, or wind.』 The Buddha said, 『It is so, it is so. As you have said. The realms of sentient beings are more numerous, not the realms of earth. Even the realms of sentient beings are more numerous, not the realms of wind. Shariputra! I will now speak further about such phenomena. Shariputra! There are sentient beings whose forms are so subtle that they are difficult to see, not within the reach of the eyes of the gods and immortals outside the Buddha's teachings, nor within the realm of the heavenly eyes of the Shravakas and Pratyekabuddhas, but only within the reach of the pure heavenly eyes of the Tathagata. Shariputra! The Tathagata, with his pure heavenly eyes, clearly sees a space the size of a chariot wheel. The number of all the subtle sentient beings is immeasurable, more numerous than those who are born in the human and heavenly realms in the three thousand great thousand worlds. Shariputra! Such immeasurable and boundless realms of sentient beings, even all the sentient beings in the three thousand great thousand worlds, whether born from eggs, wombs, moisture, or transformation, whether with form or without form, whether with perception, without perception, or neither with nor without perception, whether visible or invisible, such as all the realms of sentient beings established by provisional names, suppose that in one kshana (a very short moment), or one lava (about 1/120th of a second), or one muhurta (about 48 minutes), without any before or after, they all obtain human bodies. All those people become good doctors, with a lifespan of one kalpa, proficient in medical skills, knowledgeable in the way of medicine, becoming great physicians, skilled in treating all kinds of diseases, just like the physician king Jivaka (a famous physician in the Buddha's time) of the present time. Shariputra! Those physician kings gather together and discuss, saying, 『There is a sentient being suffering from the disease of the heat of greed, hatred, and delusion. I, as a physician king, will diligently exert effort to eliminate these diseases for him.』 In this way, Shariputra! Suppose that each of those physicians holds a cool and wonderful medicine, the amount of which is as high and vast as Mount Sumeru, and they also diligently exert effort, wanting to eliminate the afflictions of greed, hatred, and delusion of one sentient being. And those physicians grind the mountain of cool medicine into powder, using up a kalpa of time,

壽涂一眾生；一切醫王盡其功術並悉疲倦，乃至藥分山王用末涂盡，皆亦不能滅一眾生貪瞋癡等諸惱熱病。複次舍利子！諸佛如來出興於世，見諸眾生具煩惱病。如來但說一不凈觀無上正法阿竭陀膏藥，用以涂傅，無量眾生貪慾熱惱無不除滅。如是涂傅無量百眾生、無量千眾生、無量百千眾生、無量拘胝眾生、無量百拘胝、無量千拘胝、無量百千拘胝眾生、無量拘胝那庾多眾生、無量百拘胝那庾多、無量千拘胝那庾多、無量百千拘胝那庾多眾生，如是無量姜羯羅眾生、無量頻跋羅眾生，乃至無量不可說不可說眾生，以聞一不凈觀故，貪慾熱惱同時靜息。舍利子！如來但說一慈悲觀無上正法清涼妙藥，用以涂傅，無量眾生瞋恚熱惱皆得除滅。乃至不可說不可說眾生，瞋恚除滅亦復如是。舍利子！如來但說一因緣觀無上正法清涼妙藥，用以涂傅，無量眾生愚癡熱惱皆得止息。乃至不可說不可說眾生，愚癡止息亦復如是。又舍利子！證得法身菩薩摩訶薩，亦以大愿自嚴持身為法良藥，善能息滅無量眾生三毒熱惱，乃至息滅不可說不可說無量眾生貪瞋癡等諸惱熱病。

「複次舍利子！如我先說，證得成就法身菩薩摩訶薩願力持身而為良藥，用滅無量不可說眾生煩惱熱病。如是等相，吾今更說，汝當諦聽。舍利子！我念往

【現代漢語翻譯】現代漢語譯本即使用盡所有醫王的醫術，乃至將藥分山王磨成粉末涂遍全身，也無法消除一個眾生的貪、嗔、癡等煩惱熱病。再者，舍利子！諸佛如來出現在世間，看到眾生都患有煩惱病。如來只說一種不凈觀（觀察身體不潔凈的修行方法）的無上正法阿伽陀膏藥（能治一切病的藥），用來塗抹，無數眾生的貪慾熱惱無不消除。這樣塗抹無數百眾生、無數千眾生、無數百千眾生、無數俱胝（千萬）眾生、無數百俱胝、無數千俱胝、無數百千俱胝眾生、無數俱胝那由他（億）眾生、無數百俱胝那由他、無數千俱胝那由他、無數百千俱胝那由他眾生，像這樣無數姜羯羅（極大的數字）眾生、無數頻跋羅（極大的數字）眾生，乃至無數不可說不可說眾生，因為聽聞一種不凈觀，貪慾熱惱同時平息。舍利子！如來只說一種慈悲觀（以慈悲心觀察眾生的修行方法）的無上正法清涼妙藥，用來塗抹，無數眾生的嗔恚熱惱都能消除。乃至不可說不可說眾生，嗔恚消除也是如此。舍利子！如來只說一種因緣觀（觀察事物因緣生滅的修行方法）的無上正法清涼妙藥，用來塗抹，無數眾生的愚癡熱惱都能止息。乃至不可說不可說眾生，愚癡止息也是如此。還有，舍利子！證得法身（佛的真身）的菩薩摩訶薩（大菩薩），也以大愿自我莊嚴，持身為法良藥，善能息滅無數眾生的貪、嗔、癡三毒熱惱，乃至息滅不可說不可說無數眾生的貪、嗔、癡等各種煩惱熱病。再者，舍利子！就像我先前所說，證得成就法身的菩薩摩訶薩以願力持身作為良藥，用來消除無數不可說眾生的煩惱熱病。像這樣的情況，我現在再詳細說明，你應當仔細聽。舍利子！我回憶過去

【English Translation】 English version Even if all the medical kings exhausted their skills, and even if the king of medicinal mountains were ground into powder and applied all over, they could not extinguish the afflictive heat diseases of greed, anger, and ignorance in one sentient being. Furthermore, Shariputra! When the Tathagatas (Buddhas) appear in the world, they see that all sentient beings are afflicted with the diseases of afflictions. The Tathagata only speaks of the supreme Dharma of the 'impure contemplation' (a meditation on the impurity of the body), which is like the 'Agada' ointment (a panacea), and when applied, the heat of desire in countless sentient beings is extinguished. Thus, when applied to countless hundreds of sentient beings, countless thousands of sentient beings, countless hundreds of thousands of sentient beings, countless kotis (ten million) of sentient beings, countless hundreds of kotis, countless thousands of kotis, countless hundreds of thousands of kotis of sentient beings, countless kotis of nayutas (hundred million) of sentient beings, countless hundreds of kotis of nayutas, countless thousands of kotis of nayutas, countless hundreds of thousands of kotis of nayutas of sentient beings, like this, countless 'Gangkara' (a very large number) sentient beings, countless 'Pimbala' (a very large number) sentient beings, and even countless inexpressible and inexpressible sentient beings, upon hearing the one 'impure contemplation', the heat of desire is simultaneously calmed. Shariputra! The Tathagata only speaks of the supreme Dharma of the 'compassionate contemplation' (a meditation on compassion), which is like a cooling and wonderful medicine, and when applied, the heat of anger in countless sentient beings is extinguished. And so it is, even for countless inexpressible and inexpressible sentient beings, their anger is extinguished. Shariputra! The Tathagata only speaks of the supreme Dharma of the 'contemplation of dependent origination' (a meditation on the interconnectedness of all things), which is like a cooling and wonderful medicine, and when applied, the heat of ignorance in countless sentient beings is stopped. And so it is, even for countless inexpressible and inexpressible sentient beings, their ignorance is stopped. Furthermore, Shariputra! Bodhisattvas Mahasattvas (great Bodhisattvas) who have attained the Dharmakaya (the body of the Dharma), also adorn themselves with great vows, holding their bodies as a medicine of the Dharma, and are able to extinguish the heat of the three poisons of greed, anger, and ignorance in countless sentient beings, and even extinguish the afflictive heat diseases of greed, anger, and ignorance in countless inexpressible and inexpressible sentient beings. Furthermore, Shariputra! As I said before, Bodhisattvas Mahasattvas who have attained the Dharmakaya, hold their bodies as medicine through the power of their vows, and use it to extinguish the afflictive heat diseases of countless inexpressible sentient beings. I will now explain these aspects in more detail, you should listen carefully. Shariputra! I recall in the past

昔過無數劫有佛興世，名曰然燈如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！爾時然燈如來、應、正等覺為我授記，作如是言：『汝摩納婆！于當來世過阿僧企耶劫，當得作佛，號釋迦牟尼如來、應、正等覺乃至佛、薄伽梵。』舍利子！彼然燈佛授我記已，爾時便證法身成就。佛滅度后，我為帝釋名微妙眼，於三十三天，得大自在、具大神通、有大威德、宗族熾盛。舍利子！是時贍部洲中有八萬四千大城，有無量千村邑聚落市肆居止，復有無量百千拘胝那庾多一切眾生住如是處，人物繁擁極為興盛。舍利子！當於爾時有大疫病中劫出現，多有眾生遭遇重病，身體潰爛、癰腫痤癤、疥癬惡瘡、風熱痰癊，互相違返。以要言之，一切病苦無不畢集。於時復有無量百千諸醫藥師，為欲救療如是病苦，勤加功用極致疲倦，而眾生病無有愈者。舍利子！彼諸無量病苦眾生不遇良醫，為病所弊，無有救護、無有歸趣，皆共呼嗟，失聲號哭涕泣橫流，作如是言：『我今受此無量重病。何處當有天、龍、藥叉、健達縛及諸羅剎、人非人等，以大慈悲而能見為除我病者？若有能除我病苦者，我當不吝一切財寶厚報其恩，隨其教誨。』舍利子！我于爾時以凈天眼超過於人，見諸眾生種種

【現代漢語翻譯】現代漢語譯本：很久以前，在無數劫之前，有一尊佛出世，名為然燈如來（Dipamkara Buddha），應供、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！那時，然燈如來、應、正等覺為我授記，這樣說道：『你這位摩納婆（brahmin youth），在未來的世間，經過阿僧祇耶劫（asamkhyeya kalpas，無數劫），將成佛，號為釋迦牟尼如來（Sakyamuni Buddha）、應、正等覺，乃至佛、薄伽梵。』舍利子！然燈佛為我授記后，我當時便證得法身成就。佛滅度后，我名為微妙眼，作為帝釋（Indra）在三十三天（Trayastrimsa heaven），得到大自在、具大神通、有大威德、宗族興盛。舍利子！那時，贍部洲（Jambudvipa，地球）有八萬四千座大城，有無數千村落、集市、居住地，還有無數百千俱胝那由他（koti-niyuta，極大的數字）的一切眾生居住在這些地方，人口眾多，非常繁榮。舍利子！在那個時候，有大瘟疫在中劫出現，許多眾生遭遇重病，身體潰爛、癰腫痤瘡、疥癬惡瘡、風熱痰飲，互相違逆。總而言之，一切病苦無不聚集。當時，又有無數百千的醫藥師，爲了救治這些病苦，勤奮努力，極其疲憊，但眾生的疾病卻沒有好轉。舍利子！那些無數受病苦的眾生沒有遇到良醫，被疾病所困擾，沒有救護、沒有歸宿，都一起呼喊哀嘆，失聲痛哭，涕淚橫流，這樣說道：『我們現在遭受這無數的重病。哪裡會有天、龍、藥叉（yaksa，夜叉）、健達縛（gandharva，乾闥婆）以及諸羅剎（raksasa，羅剎）、人非人等，以大慈悲心來為我們解除病痛呢？如果有人能解除我們的病苦，我們當不吝惜一切財寶，厚報其恩，聽從他的教誨。』舍利子！我當時以清凈的天眼，超越常人，看到眾生種種現代漢語譯本：苦難。

【English Translation】 English version: Long ago, countless kalpas ago, a Buddha appeared in the world, named Dipamkara Tathagata (Dipamkara Buddha), worthy one, perfectly enlightened one, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those to be tamed, teacher of gods and humans, Buddha, the Blessed One. Shariputra! At that time, Dipamkara Tathagata, worthy one, perfectly enlightened one, gave me a prophecy, saying: 『You, Manava (brahmin youth)! In the future world, after asamkhyeya kalpas (countless kalpas), you will become a Buddha, named Sakyamuni Tathagata (Sakyamuni Buddha), worthy one, perfectly enlightened one, and so on, up to Buddha, the Blessed One.』 Shariputra! After Dipamkara Buddha gave me the prophecy, I then attained the accomplishment of the Dharma body. After the Buddha passed away, I was named Subtle Eye, as Indra in the Trayastrimsa heaven (thirty-three heavens), I obtained great freedom, possessed great supernatural powers, had great majestic virtue, and my clan was flourishing. Shariputra! At that time, in Jambudvipa (the earth), there were eighty-four thousand great cities, countless thousands of villages, markets, and dwellings, and there were also countless hundreds of thousands of koti-niyuta (a very large number) of all beings living in these places, with a large population and great prosperity. Shariputra! At that time, a great plague appeared in the middle of the kalpa, and many beings suffered from serious illnesses, with festering bodies, boils, carbuncles, scabies, malignant sores, wind-heat phlegm, and mutual disharmony. In short, all kinds of suffering from illness were gathered together. At that time, there were also countless hundreds of thousands of physicians who, in order to cure these sufferings, worked diligently and became extremely exhausted, but the illnesses of the beings did not improve. Shariputra! Those countless beings suffering from illness did not encounter good doctors, were afflicted by diseases, had no protection, no refuge, and all cried out in lamentation, weeping and wailing, with tears flowing, saying: 『We are now suffering from these countless serious illnesses. Where will there be gods, dragons, yakshas (yaksa), gandharvas (gandharva), and rakshasas (raksasa), non-humans, etc., who, with great compassion, can see and remove our illnesses? If there is anyone who can remove our suffering from illness, we will not be stingy with all our wealth and treasures, and will repay their kindness generously, and follow their teachings.』 Shariputra! At that time, with my pure heavenly eye, surpassing ordinary people, I saw the various sufferings of beings. English version: .

疫病逼惱其身，煩冤纏繞無有救濟。又以天耳清凈過人，徹聽眾生號訴之聲，極為悲怨酸楚難聞。舍利子！我于彼時見聞是已，於是眾生深起大悲，即作是念：『一何苦哉！如是無量無邊眾生遭是重病，無舍無宅、無救無護、無歸依趣、無能療者。我今決定為諸眾生為舍為宅、為救為護、為歸依處、為醫療者，必令病惱普皆平復。』舍利子！我于爾時便隱帝釋高廣之形，于贍部洲俱盧大城不遠受化生大眾生身，名曰蘇摩。既受生已，住虛空中，以伽他頌遍告贍部洲內所有眾生說其頌曰：

「『俱盧大城為不遠，　　有大身者名蘇摩，　　若有眾生啖其肉，　　一切病惱皆除愈。　　彼無瞋恚諸忿害，　　為作良藥生贍部，　　汝當欣踴勿驚疑，　　隨意割肉除眾惱。』

「舍利子！爾時贍部洲內所有諸城八萬四千村落市肆，又無量千一切含識為病惱者，聞是聲已，一時皆往俱盧大城蘇摩菩薩大身之所，競以利刀或割或截彼之身肉。舍利子！蘇摩菩薩行精進行，當被割時于其身內出大音聲，說伽他曰：

「『若此能實證菩提，　　智藏當成無盡者，　　隨我所發諦誠言，　　亦愿身肉常無盡。』

「舍利子！爾時贍部洲內一切眾生為病逼故，段段割截菩薩之身，或擔持去、或就食者。雖被加害

【現代漢語翻譯】現代漢語譯本疫病折磨著他們的身體，煩惱和冤屈纏繞著他們，沒有任何救濟。他們又因為天耳清凈，超越常人，能夠清晰地聽到眾生痛苦的呼號，那聲音極其悲傷悽慘，令人難以忍受。舍利子（佛陀的十大弟子之一，以智慧著稱）！我那時看到和聽到這些，對眾生深感悲憫，於是就想：『真是太苦了！如此無量無邊的眾生遭受如此嚴重的疾病，沒有住所，沒有家園，沒有救助，沒有保護，沒有可以依靠的地方，也沒有能夠醫治他們的人。我今天一定要為這些眾生做他們的住所，做他們的家園，做他們的救助，做他們的保護，做他們可以依靠的地方，做他們的醫生，一定要讓他們的疾病和煩惱都得到平復。』舍利子！我那時就隱去了帝釋（佛教中的天神）高大廣闊的形象，在贍部洲（佛教宇宙觀中的人類居住地）的俱盧大城附近，受化生為大眾生的身體，名字叫做蘇摩。我受生之後，住在虛空中，用伽陀（佛經中的偈頌）遍告贍部洲內所有的眾生，說偈頌道：『俱盧大城不遠處，有一大身名蘇摩，若有眾生食其肉，一切病惱皆除愈。彼無嗔恚諸忿害，為作良藥生贍部，汝當欣踴勿驚疑，隨意割肉除眾惱。』舍利子！那時贍部洲內所有城市、八萬四千村落和集市，以及無數被疾病困擾的有情眾生，聽到這個聲音后，都同時前往俱盧大城蘇摩菩薩巨大的身體所在之處，爭著用鋒利的刀割截他的身體。舍利子！蘇摩菩薩精進修行，當被割肉時，他的身體內發出巨大的聲音，說伽陀道：『若此能實證菩提（覺悟），智藏當成無盡者，隨我所發諦誠言，亦愿身肉常無盡。』舍利子！那時贍部洲內一切眾生因為被疾病所逼迫，一段段地割截菩薩的身體，有的扛著離開，有的就地食用。雖然被傷害

【English Translation】 English version Their bodies were afflicted by epidemics, and they were entangled in worries and grievances without any relief. Moreover, with their heavenly ears being pure and surpassing ordinary people, they could clearly hear the cries of suffering beings, which were extremely sorrowful and unbearable. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! When I saw and heard these things at that time, I felt deep compassion for all beings, and I thought: 'How miserable! So many countless beings are suffering from such severe illnesses, without shelter, without homes, without help, without protection, without a place to rely on, and without anyone to heal them. Today, I must become their shelter, their home, their help, their protection, their place of refuge, and their healer. I must ensure that their illnesses and afflictions are completely relieved.' Shariputra! At that time, I concealed the tall and vast form of Indra (a deity in Buddhism) and was born as a great being near the city of Kurus in Jambudvipa (the human world in Buddhist cosmology), named Soma. After being born, I dwelt in the void and used a Gatha (a verse in Buddhist scriptures) to proclaim to all beings in Jambudvipa, saying: 'Not far from the city of Kurus, there is a great being named Soma. If any beings eat his flesh, all illnesses and afflictions will be cured. He has no anger or resentment, and he is born in Jambudvipa as a good medicine. You should rejoice and not be surprised, and freely cut his flesh to remove your afflictions.' Shariputra! At that time, all the cities, eighty-four thousand villages, and markets in Jambudvipa, as well as countless sentient beings afflicted by diseases, upon hearing this voice, all went to the place where the great body of Bodhisattva Soma was in the city of Kurus, and they competed to cut and slice his flesh with sharp knives. Shariputra! Bodhisattva Soma practiced diligently, and when his flesh was being cut, a great sound came from within his body, saying the Gatha: 'If this can truly realize Bodhi (enlightenment), and the treasury of wisdom becomes inexhaustible, according to my truthful words, may my flesh also be inexhaustible.' Shariputra! At that time, all beings in Jambudvipa, being compelled by diseases, cut the Bodhisattva's body into pieces, some carrying them away, and some eating them on the spot. Although being harmed

，以願力故隨割隨生無有缺減。舍利子！是諸眾生啖食蘇摩菩薩肉已，一切病患悉皆除滅。病既除差，復令眾生心得安樂形無變易。是諸眾生身心安樂，展轉聲告遍贍部洲。來食肉已，病皆除愈無有變易身心安樂。舍利子！爾時一切贍部洲中人民之類，若男若女童男童女，食菩薩肉病除愈者，於是菩薩深懷恩慧競自思惟：『是蘇摩者極有重恩，除我病苦施我安樂令無變易。我當云何施設供養酬斯厚澤？』作是念已，咸共集會詣俱盧大城蘇摩菩薩大身之所。既到彼已皆共圍繞，感戴其恩不能自勝，說伽他曰：

「『仁為舍宅為救護，　　仁為良醫妙藥者，　　唯愿哀憐垂教敕，　　我等如何修供養？』

「舍利子！我于爾時為是大身，拔濟眾生如是病苦，知是無量諸眾生等銜我重恩歸依我已，便滅所現蘇摩大身，復帝釋形住眾生前，威光顯盛而告之曰：『卿等當知，若為病苦由我身肉而得除差，卿等懷恩將思報者，卿等當知，我本不為村城館邑王都國土田宅舍屋住處等事愍卿病苦行身肉施，我亦不為金銀末尼琉璃真珠珂貝璧玉珊瑚等寶行身肉施，我亦不為象馬牛羊放牧畜產行身肉施，我亦不為婦人丈夫童男童女奴婢僕使行身肉施，我亦不為肴膳飲食衣服臥具病緣醫藥及余資蓄行身肉施，我亦不為園林池苑宮殿

【現代漢語翻譯】現代漢語譯本：由於願力的緣故，（我的身體）隨著割裂而隨之生長，沒有絲毫的減少。舍利子！這些眾生吃了蘇摩菩薩（Soma Bodhisattva）的肉后，一切疾病都完全消除。疾病消除后，又使眾生內心安樂，身體沒有變化。這些眾生身心安樂，互相傳告，傳遍整個贍部洲（Jambudvipa）。（人們）來吃了（菩薩的）肉后，疾病都痊癒，沒有變化，身心安樂。舍利子！那時，整個贍部洲的人民，無論是男人還是女人，男孩還是女孩，吃了菩薩的肉病癒的人，都對這位菩薩深懷恩情，各自思量：『這位蘇摩（Soma）真是恩重如山，消除了我的病苦，給予我安樂，使我沒有變化。我應當如何施設供養，來報答這深厚的恩澤呢？』這樣想著，都一起前往俱盧大城（Kurukshetra），來到蘇摩菩薩（Soma Bodhisattva）巨大的身體所在之處。到達那裡后，大家都圍著（菩薩的身體），感念他的恩德，無法抑制自己的情感，說了偈語：『您是我們的家園，是我們的救護，您是良醫，是妙藥。只願您慈悲憐憫，給予我們教誨，我們應當如何修行供養呢？』舍利子！我那時爲了這個巨大的身體，救濟眾生這樣的病苦，知道這些無量的眾生都感念我的重恩，歸依我之後，便滅去了所顯現的蘇摩（Soma）巨大的身體，恢復了帝釋（Indra）的形象，站在眾生面前，威光顯赫地告訴他們說：『你們應當知道，如果因為病苦，由於我的身肉而得以消除，你們心懷感恩想要報答的話，你們應當知道，我本來不是爲了村莊、城鎮、館舍、王都、國土、田宅、房屋、住所等事，憐憫你們的病苦而行身肉佈施；我也不是爲了金銀、末尼（mani，寶珠）、琉璃、真珠、珂貝（koka，白色貝殼）、璧玉、珊瑚等寶物而行身肉佈施；我也不是爲了象、馬、牛、羊、放牧的畜產而行身肉佈施；我也不是爲了婦人、丈夫、童男、童女、奴婢、僕使而行身肉佈施；我也不是爲了肴膳、飲食、衣服、臥具、病緣醫藥以及其他資蓄而行身肉佈施；我也不是爲了園林、池苑、宮殿

【English Translation】 English version: Due to the power of my vows, (my body) grows back as it is cut, without any reduction. Shariputra! When these beings have eaten the flesh of Soma Bodhisattva, all their illnesses are completely eradicated. Once their illnesses are cured, it also brings peace of mind and no change in their physical form. These beings, with peace of mind and body, spread the word throughout Jambudvipa. After coming to eat (the Bodhisattva's) flesh, their illnesses are all cured, without any change, and they have peace of mind and body. Shariputra! At that time, all the people in Jambudvipa, whether men or women, boys or girls, who were cured of their illnesses by eating the Bodhisattva's flesh, felt deep gratitude towards this Bodhisattva, each thinking: 'This Soma (Soma) is truly of immense kindness, removing my suffering from illness, giving me peace, and causing no change in me. How should I make offerings to repay this profound kindness?' Having thought this, they all went together to the great city of Kurukshetra, to the place where the great body of Soma Bodhisattva was. Having arrived there, they all surrounded (the Bodhisattva's body), feeling his kindness and unable to contain their emotions, and spoke these verses: 'You are our home, our protector, you are the good physician, the wonderful medicine. We only wish that you would have compassion and give us teachings, how should we practice making offerings?' Shariputra! At that time, for the sake of this great body, I relieved the suffering of beings from such illnesses, knowing that these countless beings were grateful for my great kindness and had taken refuge in me. Then, I extinguished the great body of Soma that had appeared, and resumed the form of Indra, standing before the beings, with radiant light, and told them: 'You should know that if you were cured of your illnesses by my flesh, and you are grateful and wish to repay me, you should know that I did not perform this act of giving my flesh out of compassion for your illnesses for the sake of villages, towns, lodgings, royal cities, countries, fields, houses, or dwellings; nor did I perform this act of giving my flesh for the sake of gold, silver, mani (jewels), lapis lazuli, pearls, koka (white shells), jade, coral, or other treasures; nor did I perform this act of giving my flesh for the sake of elephants, horses, cattle, sheep, or grazing livestock; nor did I perform this act of giving my flesh for the sake of women, men, boys, girls, servants, or maids; nor did I perform this act of giving my flesh for the sake of delicacies, food, clothing, bedding, medicine for illnesses, or other provisions; nor did I perform this act of giving my flesh for the sake of gardens, ponds, palaces

樓觀愍卿病苦行身肉施。卿等當知，我本所以愍卿病苦行身肉施，為令眾生離不善業。卿等但能為我永斷永離殺生之業、永斷永離不與取業、永斷永離欲邪行業，如是永斷永離虛誑語業、離間語業、粗惡語業、綺飾語業、貪慾瞋恚諸邪見業。卿等於此永斷離者，是為利益，是為報恩。』舍利子！爾時帝釋復為大眾說伽他曰：

「『我非為求珍寶聚，　　其量高廣等迷盧，　　亦不為求天玉女，　　及諸衣食床敷事。　　欲奉蘇摩大身者，　　但當尊重同和合，　　展轉慈心相敬視，　　專修凈妙十業道。　　卿等當於十業道，　　但常和合堅防守，　　是名大興法供養，　　菩薩非求世財故。　　我不用諸世財寶，　　芳羞飲食妙衣服，　　像馬車乘牛羊等，　　床敷婇女資生具。　　卿等但共同和合，　　善持清凈十業道，　　展轉發起大慈心，　　彼此熏修利義意。』

「舍利子！爾時贍部洲內無量眾人聞我說是勸發之言，感恩德故頂禮我足，皆悉受持十種清凈妙善業道。舍利子！我于爾時為彼大眾廣宣正法示教贊喜，便隱天身不現於世。如是舍利子！我正憶念往昔世時贍部洲中，所有人民食啖蘇摩菩薩肉者，從是已來，乃至無有一人墮于惡趣。彼命終已，皆生三十三天，宿業力故與

【現代漢語翻譯】現代漢語譯本樓觀（指帝釋天所居的宮殿）憐憫你們的病苦，以自身肉施捨。你們應當知道，我之所以憐憫你們的病苦而行肉身佈施，是爲了讓眾生遠離不善的業。你們只要能為我永遠斷除、永遠遠離殺生的行為，永遠斷除、永遠遠離不予而取的行為，永遠斷除、永遠遠離邪淫的行為，像這樣永遠斷除、永遠遠離虛妄的言語，離間的言語，粗暴的言語，花言巧語，貪慾、嗔恚以及各種邪見的行為。你們如果能永遠斷除這些，就是對我的利益，就是對我的報恩。』舍利子（佛陀的十大弟子之一，以智慧著稱）！那時，帝釋（佛教的護法神，忉利天之主）又為大眾說了偈語：『我不是爲了追求珍寶的聚集，其數量高廣如須彌山（佛教中的聖山），也不是爲了追求天上的玉女，以及各種衣食床鋪等享樂。想要報答蘇摩（菩薩名，意為月亮）大身的人，應當尊重和合，以慈悲心互相看待，專心修習清凈美好的十業道（佛教中十種善業）。你們應當在十業道上，常常和合，堅守不犯，這才是真正的大興法供養，菩薩不是爲了追求世俗的財富。我不需要世俗的財寶，美味的食物和精美的衣服，像馬車乘牛羊等，床鋪婇女等生活用品。你們只要共同和合，好好持守清凈的十業道，互相發起大慈悲心，彼此薰陶修習利益眾生的意念。』『舍利子！那時，贍部洲（佛教宇宙觀中人類居住的大陸）內無數的人聽到我說的這些勸勉的話，因為感恩我的恩德而頂禮我的雙足，都接受並持守十種清凈美好的善業道。舍利子！我那時為他們大眾廣泛宣講正法，開示教導，讚歎歡喜，然後就隱去天身，不再顯現於世。像這樣，舍利子！我正回憶起過去世時，贍部洲中所有吃過蘇摩菩薩肉的人，從那時以來，乃至沒有一個人墮入惡道。他們命終之後，都生到三十三天（佛教欲界六天中的第二天），因為宿世的業力，與

【English Translation】 English version Louguan (referring to the palace where Śakra, the king of gods, resides) pities your suffering and offers his own flesh. You should know that the reason I pity your suffering and practice giving my flesh is to enable sentient beings to depart from unwholesome karma. If you can, for my sake, forever cease and forever depart from the act of killing, forever cease and forever depart from the act of taking what is not given, forever cease and forever depart from the act of sexual misconduct, and in this way, forever cease and forever depart from false speech, divisive speech, harsh speech, and frivolous speech, as well as the karma of greed, hatred, and all wrong views. If you can forever cease and depart from these, it will be beneficial to me, and it will be repaying my kindness.』 Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! At that time, Śakra (the protector deity of Buddhism, lord of the Trāyastriṃśa Heaven) again spoke verses to the assembly: 『I do not seek a collection of treasures, whose quantity is as vast and high as Mount Meru (a sacred mountain in Buddhism), nor do I seek heavenly maidens, or various enjoyments such as clothing, food, and bedding. Those who wish to repay the great body of Soma (a Bodhisattva, meaning moon) should respect and harmonize with each other, look upon each other with compassion, and diligently cultivate the pure and wonderful ten paths of karma (ten wholesome actions in Buddhism). You should always harmonize and firmly uphold the ten paths of karma, and this is called truly offering the Dharma. Bodhisattvas do not seek worldly wealth. I do not need worldly treasures, delicious food and fine clothing, elephants, horses, carriages, cattle, sheep, etc., bedding, concubines, or other necessities of life. You should all harmonize together, uphold the pure ten paths of karma well, mutually arouse great compassion, and cultivate the intention to benefit each other.』『Śāriputra! At that time, countless people within Jambudvīpa (the continent where humans reside in Buddhist cosmology) heard my words of encouragement, and out of gratitude for my kindness, they bowed at my feet, and all accepted and upheld the ten pure and wonderful paths of wholesome karma. Śāriputra! At that time, I widely proclaimed the true Dharma to that assembly, revealed teachings, praised and rejoiced, and then concealed my heavenly body and no longer appeared in the world. In this way, Śāriputra! I am recalling that in past lives, all the people in Jambudvīpa who ate the flesh of Bodhisattva Soma, from that time onwards, not a single one has fallen into the evil realms. After their lives ended, they were all born in the Trāyastriṃśa Heaven (the second of the six heavens in the desire realm of Buddhism), and due to the power of their past karma, they were with

戒俱生。舍利子！我于爾時復為彼天隨其所應敷演法化示教贊喜，皆令安住聲聞乘中、或獨覺乘、或有安住阿耨多羅一切智乘。如是等眾聞我法故，或有已般涅槃、正般涅槃、當涅槃者。舍利子！汝觀如是安住法身菩薩摩訶薩行毗利耶波羅蜜多故，成就如是大神通力，成就如是大威德力，成就如是大勢之力，乃能但舍一身之慧，而大成熟無邊眾生皆住三乘得不退轉。」

爾時長老舍利子白佛言：「世尊！云何菩薩摩訶薩行毗利耶波羅蜜多時，精勤修獲法身之相？唯然世尊！愿為解說。」

佛告舍利子：「菩薩摩訶薩法身之相無生無死，堅固難壞猶如金剛，不可思議。而諸法身菩薩摩訶薩為欲化度身壞眾生故現壞身，又欲化諸身不壞者現不壞身，然此法身圓成具足，非火所燒、非刀能割，如彼金剛堅固難壞。舍利子！安住法身菩薩摩訶薩行毗利耶波羅蜜多故，無倦精進非有功用，但以其身則能成熟無量眾生，不假其心思量分別，即此菩薩身自能知，了諸身相隨入自身真如法性。自身真如隨入諸法真如，諸法真如隨入自身真如。自身真如隨入諸佛真如，諸佛真如隨入自身真如。自身真如隨入去來現在真如，去來現在真如隨入自身真如。又過去真如不違未來真如，亦非未來真如違過去真如。又過去真如不違現在

【現代漢語翻譯】現代漢語譯本：戒律與生俱來。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那時，我也會為那些天人根據他們的根器，宣講佛法，開示教誨，讚歎歡喜，使他們安住于聲聞乘（Śrāvakayāna，通過聽聞佛法而修行解脫的乘），或獨覺乘（Pratyekabuddhayāna，不需聽聞佛法，通過自身修行而解脫的乘），或安住于阿耨多羅三藐三菩提乘（Anuttarā-samyak-saṃbodhi-yāna，無上正等正覺，即成佛的乘）。這些眾生聽聞我的佛法后，有的已經般涅槃（parinirvāṇa，完全的涅槃，即徹底的解脫），有的正在般涅槃，有的將要般涅槃。舍利子！你看，像這樣安住於法身的菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）修行精進波羅蜜多（vīrya-pāramitā，精進到彼岸），成就如此大的神通力，成就如此大的威德力，成就如此大的勢力，才能僅僅捨棄一身的智慧，而能成熟無量眾生，使他們都安住於三乘（聲聞乘、獨覺乘、菩薩乘）而不退轉。那時，長老舍利子對佛說：『世尊！菩薩摩訶薩在修行精進波羅蜜多時，如何精勤修習而獲得法身（Dharmakāya，佛的法性身）的相貌？唯愿世尊為我們解說。』佛告訴舍利子：『菩薩摩訶薩的法身之相，無生無死，堅固難壞，猶如金剛（vajra，一種堅硬的寶石），不可思議。而諸法身菩薩摩訶薩爲了化度那些執著于身體會壞滅的眾生，所以示現壞滅的身體；又爲了化度那些執著于身體不會壞滅的眾生，所以示現不壞滅的身體。然而，這法身是圓滿具足的，不是火所能燒燬的，也不是刀所能割裂的，就像金剛一樣堅固難壞。舍利子！安住於法身的菩薩摩訶薩修行精進波羅蜜多，不懈怠地精進，並非有功用，只是以其身體就能成熟無量眾生，不需要用心思量分別。這菩薩的身體自己就能知道，了知諸身的相貌，隨順進入自身真如法性（tathatā-dharmatā，事物的真實本性）。自身真如隨順進入諸法真如，諸法真如隨順進入自身真如。自身真如隨順進入諸佛真如，諸佛真如隨順進入自身真如。自身真如隨順進入過去、現在、未來的真如，過去、現在、未來的真如隨順進入自身真如。而且，過去的真如不違背未來的真如，也不是未來的真如違背過去的真如。而且，過去的真如不違背現在的真如，也不是現在的真如違背過去的真如。』

【English Translation】 English version: The precepts are inherent. Śāriputra! At that time, I also, for those devas, according to their capacities, expounded the Dharma, instructed and taught, and praised with joy, causing them all to abide in the Śrāvakayāna (the Vehicle of Hearers, the path to liberation through listening to the Dharma), or the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas, the path to liberation through self-realization), or some to abide in the Anuttarā-samyak-saṃbodhi-yāna (the Vehicle of Supreme Perfect Enlightenment, the path to Buddhahood). Because these beings heard my Dharma, some have already attained parinirvāṇa (complete nirvana, the ultimate liberation), some are attaining parinirvāṇa, and some will attain parinirvāṇa. Śāriputra! You see, such Bodhisattva-mahāsattvas (great Bodhisattvas) who abide in the Dharmakāya (the Dharma body of a Buddha) practice the vīrya-pāramitā (perfection of diligence), thus achieving such great supernatural powers, achieving such great majestic power, achieving such great strength, and are able to relinquish the wisdom of just one body, and yet greatly mature countless beings, causing them all to abide in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) without regression. At that time, the elder Śāriputra said to the Buddha: 'World Honored One! When Bodhisattva-mahāsattvas practice the vīrya-pāramitā, how do they diligently cultivate and attain the characteristics of the Dharmakāya? World Honored One, please explain this for us.' The Buddha told Śāriputra: 'The characteristics of the Dharmakāya of Bodhisattva-mahāsattvas are without birth and death, firm and indestructible like a vajra (diamond), and inconceivable. And these Dharmakāya Bodhisattva-mahāsattvas, in order to transform and liberate beings who are attached to the idea that the body will perish, manifest a perishable body; and in order to transform those who are attached to the idea that the body will not perish, manifest an imperishable body. However, this Dharmakāya is complete and perfect, cannot be burned by fire, nor can it be cut by a knife, just like a vajra, firm and indestructible. Śāriputra! Bodhisattva-mahāsattvas who abide in the Dharmakāya practice the vīrya-pāramitā, diligently without weariness, not through effort, but simply by their body they can mature countless beings, without needing to use their minds to contemplate and discriminate. This Bodhisattva's body itself knows, understands the characteristics of all bodies, and enters into the true nature of its own tathatā-dharmatā (suchness, the true nature of things). The true nature of one's own self enters into the true nature of all dharmas, and the true nature of all dharmas enters into the true nature of one's own self. The true nature of one's own self enters into the true nature of all Buddhas, and the true nature of all Buddhas enters into the true nature of one's own self. The true nature of one's own self enters into the true nature of the past, present, and future, and the true nature of the past, present, and future enters into the true nature of one's own self. Moreover, the true nature of the past does not contradict the true nature of the future, nor does the true nature of the future contradict the true nature of the past. Moreover, the true nature of the past does not contradict the true nature of the present, nor does the true nature of the present contradict the true nature of the past.'

真如，亦非現在真如違過去真如。又未來真如不違過去真如，亦非過去真如違未來真如。又未來真如不違現在真如，亦非現在真如違未來真如。又現在真如不違過去真如，亦非過去真如違現在真如。又現在真如不違未來真如，亦非未來真如違現在真如。又去來現在真如即蘊界處真如，又蘊界處真如即染污清凈真如，又染污清凈真如即流轉寂滅真如，又流轉寂滅真如即加行真如，又加行真如即一切行真如。而一切行即是真如，而此真如即一切行。

「複次舍利子！夫真如者即是實性、即是如性，是非不如性、是不遠離性、是無發動性、是無嬈亂性、是不相違性、是無違諍性。又舍利子！夫真如者無所違諍，以無違諍名曰真如，然諸如來說名違諍。舍利子！真如說名隨順攝受。何因緣故如來乃說以為違諍？舍利子！如來違於一切諍故。以是因緣，菩薩常現一切違諍。又諸如來本無違諍，亦未曾起。何以故？無違無諍說名如來，而常現諸色像違諍。非唯如來而有動亂，諸菩薩摩訶薩以如實智觀如來身，于如來身平等法性即觀自身平等法性，又于自身平等法性觀察如來平等法性，又于自身平等法性觀察諸身及以非身，於一切身及以非身觀察于彼不思議身。菩薩摩訶薩于緣生法了一切身，既了知已引攝法身。舍利子！菩薩

【現代漢語翻譯】現代漢語譯本：真如（Tathata，事物的真實本性），不是現在的真如違背過去的真如。而且未來的真如不違背過去的真如，也不是過去的真如違背未來的真如。而且未來的真如不違背現在的真如，也不是現在的真如違背未來的真如。而且現在的真如不違背過去的真如，也不是過去的真如違背現在的真如。而且現在的真如不違背未來的真如，也不是未來的真如違背現在的真如。而且過去、現在、未來的真如就是五蘊（Skandha，構成個體經驗的五種要素）、十二處（Ayatana，感官與對像）和十八界（Dhatu，感官、對像和意識）的真如，而且五蘊、十二處和十八界的真如就是染污和清凈的真如，而且染污和清凈的真如就是流轉和寂滅的真如，而且流轉和寂滅的真如就是加行（Prayoga，修行）的真如，而且加行的真如就是一切行的真如。而一切行就是真如，而這真如就是一切行。『再者，舍利子（Sariputra，佛陀的十大弟子之一）！真如就是實性（Satya，真實不變的性質），就是如性（Tathata，事物的真實本性），不是不如性，是不遠離性，是無發動性，是無擾亂性，是不相違性，是無違諍性。而且，舍利子！真如是無所違諍的，因為無違諍所以稱為真如，然而諸佛卻說名為違諍。舍利子！真如被稱為隨順攝受。因為什麼緣故如來說它為違諍呢？舍利子！如來違背一切諍論的緣故。因為這個緣故，菩薩常常示現一切違諍。而且諸如來本來沒有違諍，也未曾生起。為什麼呢？無違無諍稱為如來，而常常示現各種色像的違諍。不僅僅如來有動亂，諸菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）以如實智（Yathabhutajnana，如實觀察事物的智慧）觀察如來身，在如來身的平等法性中觀察自身的平等法性，又在自身的平等法性中觀察如來的平等法性，又在自身的平等法性中觀察諸身以及非身，在一切身以及非身中觀察那不可思議的身。菩薩摩訶薩對於緣生法（Pratityasamutpada，因緣和合而生的法）瞭解一切身，既然瞭解了就引攝法身（Dharmakaya，佛的法性身）。舍利子！菩薩』

【English Translation】 English version: The Suchness (Tathata, the true nature of things) is not that the present Suchness contradicts the past Suchness. Moreover, the future Suchness does not contradict the past Suchness, nor does the past Suchness contradict the future Suchness. Moreover, the future Suchness does not contradict the present Suchness, nor does the present Suchness contradict the future Suchness. Moreover, the present Suchness does not contradict the past Suchness, nor does the past Suchness contradict the present Suchness. Moreover, the present Suchness does not contradict the future Suchness, nor does the future Suchness contradict the present Suchness. Furthermore, the Suchness of the past, present, and future is the Suchness of the five aggregates (Skandha, the five components of individual experience), the twelve sense bases (Ayatana, the sense organs and their objects), and the eighteen elements (Dhatu, the sense organs, objects, and consciousness). Moreover, the Suchness of the five aggregates, twelve sense bases, and eighteen elements is the Suchness of defilement and purity. Moreover, the Suchness of defilement and purity is the Suchness of transmigration and cessation. Moreover, the Suchness of transmigration and cessation is the Suchness of practice (Prayoga, spiritual practice). Moreover, the Suchness of practice is the Suchness of all actions. And all actions are Suchness, and this Suchness is all actions. 『Furthermore, Sariputra (one of the ten great disciples of the Buddha)! Suchness is the true nature (Satya, the real and unchanging nature), it is the nature of Thusness (Tathata, the true nature of things), it is not the nature of non-Thusness, it is the nature of non-separation, it is the nature of non-arising, it is the nature of non-disturbance, it is the nature of non-contradiction, it is the nature of non-dispute. Moreover, Sariputra! Suchness is without dispute, because it is without dispute it is called Suchness, yet the Buddhas speak of it as dispute. Sariputra! Suchness is said to be in accordance with acceptance. For what reason does the Tathagata (Buddha) speak of it as dispute? Sariputra! The Tathagata is in opposition to all disputes. For this reason, Bodhisattvas (enlightenment beings) constantly manifest all disputes. Moreover, the Tathagatas originally have no disputes, nor have they ever arisen. Why is that? Without dispute is called Tathagata, yet they constantly manifest various forms of dispute. It is not only the Tathagatas who have disturbances, but the Bodhisattva-Mahasattvas (great Bodhisattvas) observe the body of the Tathagata with true wisdom (Yathabhutajnana, wisdom that sees things as they truly are), and in the equal Dharma-nature of the Tathagata's body, they observe their own equal Dharma-nature, and in their own equal Dharma-nature, they observe the equal Dharma-nature of the Tathagata, and in their own equal Dharma-nature, they observe all bodies and non-bodies, and in all bodies and non-bodies, they observe that inconceivable body. The Bodhisattva-Mahasattvas understand all bodies through the law of dependent origination (Pratityasamutpada, the law of cause and effect), and having understood this, they draw in the Dharma-body (Dharmakaya, the body of the Buddha's Dharma). Sariputra! Bodhisattvas』

摩訶薩當於引攝此法身時，我說是等便證法身。既得證已，又能示現蘊界處身，當知是身法身所顯。是故舍利子！一切眾生若有值遇如是法身，若見若聞即皆調伏，觸彼身時能令眾生作諸義利。

「複次舍利子！如時縛迦大醫王者，聚集眾藥和為形相，變成女像妍質華美凈色悅人。由是醫王善能作故，妙善成就善加嚴飾。舍利子！是藥女像雖無思慮又無分別，而能示現往來住止、若坐若臥。諸有豪貴大王王子大臣長者及諸小王有病惱者，至時縛迦大醫王所。爾時醫王觀其所治，即以藥女賜為仇匹。彼諸人等既蒙所惠，便執藥女暫身交觸，一切患苦自然消除，無病安樂無有變異。舍利子！此時縛迦大醫之王療治世間諸病妙智，余有世醫無與等者。如是舍利子！法身所顯菩薩摩訶薩亦復如是，乃至一切眾生，若男若女童男童女，有貪恚癡熱惱病者，至菩薩所暫觸其身，一切病苦皆得消滅，又覺其身離諸熱惱。何以故？由諸菩薩摩訶薩本發大愿善清凈故。

「複次舍利子！法身菩薩摩訶薩不由食摶食故身得安住。雖復了知一切飲食本無所有，愍眾生故而現受食，雖現食之情無耽著，于其自身未曾顧戀。何以故？法身之力無退無減，不以飲食安住其身。又舍利子！法身菩薩摩訶薩于諸生死雖可了知，而示現身有生

【現代漢語翻譯】現代漢語譯本：當摩訶薩（菩薩，偉大的修行者）引導眾生證悟法身（佛的真身，超越物質形態的智慧之身）時，我說他們便能證得法身。一旦證得法身，又能示現由蘊（構成個體經驗的五種要素：色、受、想、行、識）、界（感官和意識的領域）、處（感官和意識的對象）構成的身體，應當知道這個身體是法身所顯現的。因此，舍利子（佛陀的十大弟子之一，以智慧著稱）！一切眾生如果能夠值遇這樣的法身，無論是見到還是聽到，都會被調伏，接觸到法身時，能夠使眾生獲得各種利益。再者，舍利子！就像時縛迦（Jivaka，佛陀時代的著名醫生）大醫王一樣，他聚集各種藥物，調和成一個具有形體的女子形象，這個女子容貌美麗，顏色純凈，令人愉悅。由於這位醫王善於製作，所以這個藥女形象非常完美，裝飾精美。舍利子！這個藥女形象雖然沒有思想和分別，卻能示現行走、停留、坐臥等姿態。那些有病痛的豪貴、大王、王子、大臣、長者以及其他小王，都會來到時縛迦大醫王那裡。那時，醫王會根據他們的病情，將藥女賜給他們作為伴侶。這些人得到藥女后，只要與藥女的身體稍微接觸，所有的病痛就會自然消除，獲得無病安樂，不會有任何變化。舍利子！這位時縛迦大醫王治療世間疾病的智慧非常高超，其他世俗醫生無法與之相比。同樣，舍利子！法身所顯現的菩薩摩訶薩也是如此，乃至一切眾生，無論是男人、女人、男孩還是女孩，只要有貪慾、嗔恨、愚癡等煩惱病痛，來到菩薩身邊稍微接觸其身體，一切病苦都會消滅，並且會感到身體遠離煩惱。這是為什麼呢？因為諸位菩薩摩訶薩最初發下大愿，並且善於清凈自己的身心。再者，舍利子！法身菩薩摩訶薩不是依靠食用食物來維持身體的安住。雖然他們了知一切飲食的本質是空無的，但爲了憐憫眾生，他們會示現接受食物，雖然示現食用，但心中沒有貪戀，對於自己的身體也沒有執著。這是為什麼呢？因為法身的力量不會衰退或減少，不需要依靠飲食來維持身體的安住。還有，舍利子！法身菩薩摩訶薩雖然了知生死輪迴的真相，但會示現身體有生。

【English Translation】 English version: When a Mahasattva (Bodhisattva, a great practitioner) guides beings to realize the Dharmakaya (the Buddha's true body, a body of wisdom beyond material form), I say that they then realize the Dharmakaya. Once they have realized the Dharmakaya, they can also manifest a body composed of skandhas (the five aggregates of experience: form, feeling, perception, mental formations, and consciousness), dhatus (realms of senses and consciousness), and ayatanas (objects of senses and consciousness). Know that this body is manifested by the Dharmakaya. Therefore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! If all beings encounter such a Dharmakaya, whether they see it or hear of it, they will be tamed. When they touch that body, they can bring various benefits to beings. Furthermore, Shariputra! Just like the great physician King Jivaka (a famous physician during the Buddha's time), who gathered various medicines and combined them into the form of a woman, this woman was beautiful in appearance, pure in color, and pleasing to the eye. Because this physician was skilled in making it, this medicine-woman was perfect and beautifully adorned. Shariputra! Although this medicine-woman has no thoughts or discriminations, she can manifest walking, standing, sitting, and lying down. Those who are wealthy, kings, princes, ministers, elders, and other minor kings who are afflicted with illness would come to the great physician King Jivaka. At that time, the physician would observe their condition and give the medicine-woman to them as a companion. When these people received the medicine-woman, they would simply touch her body, and all their illnesses would naturally disappear, and they would gain health and happiness without any change. Shariputra! The wisdom of this great physician King Jivaka in treating the diseases of the world was so profound that no other worldly physician could compare. Similarly, Shariputra! The Bodhisattva Mahasattva manifested by the Dharmakaya is also like this. Even all beings, whether men, women, boys, or girls, who have the diseases of greed, hatred, and delusion, if they come to the Bodhisattva and slightly touch their body, all their suffering will be extinguished, and they will feel their bodies free from afflictions. Why is this so? Because all Bodhisattva Mahasattvas initially made great vows and are skilled in purifying their minds and bodies. Furthermore, Shariputra! The Bodhisattva Mahasattva of the Dharmakaya does not rely on eating food to maintain the stability of their body. Although they understand that the essence of all food is empty, they manifest eating food out of compassion for beings. Although they manifest eating, they have no attachment in their hearts, and they have no attachment to their own bodies. Why is this so? Because the power of the Dharmakaya does not decline or diminish, and they do not need to rely on food to maintain the stability of their body. Also, Shariputra! Although the Bodhisattva Mahasattva of the Dharmakaya understands the truth of the cycle of birth and death, they manifest having a body with birth.

有死。何以故？為欲成熟諸眾生故，示現終盡，然此菩薩摩訶薩了知諸法無有終盡；示現有生，了知諸法無有起作；雖現生起，了知諸法畢竟無生。又此法身以法為食、法力所持，依止於法本願力故，無有功用成熟眾生。舍利子！法身菩薩摩訶薩如是等相，皆由無倦精進修行毗利耶波羅蜜多故而便證入。」

爾時世尊欲重宣此義而說頌曰：

「身如金剛不可損，　　知時設化故現生，　毒惡刀火非燒害，　　見燒害者所化眾。　有病則見為良藥，　　飢渴眾生見飲食，　以諸法性無分別，　　法身無身一理證。　了知一法從緣生，　　無摩納婆意生等，　眾緣有故苦綸運，　　眾緣無故苦綸斷。　了色不堅如聚沫，　　思惟諸受等浮泡，　想如熱時陽焰動，　　芭蕉諸行應觀察。　如世善幻舞戲者，　　剎那便現諸色像，　了知識用亦如是，　　智者于彼皆無愿。　知世財如箭離弦，　　復似電飛山水瀑，　暫聚還散類空云，　　智者于彼皆無愿。　諸有都無有眾生，　　未曾不受天諸樂，　復墮地獄更貧苦，　　佛子觀已不求天。　彼心無依似游空，　　非有非無離依止，　雖生諸有無生死，　　證無老死大我故。

「複次舍利子！無倦精進菩薩摩訶薩修行毗利耶波

【現代漢語翻譯】現代漢語譯本有死亡。為什麼呢？因為爲了使一切眾生走向成熟，（菩薩）示現生命的終結，然而這位菩薩摩訶薩（菩薩中的大菩薩）了知一切法（宇宙萬物）沒有終結；示現出生，了知一切法沒有起始和造作；雖然示現生起，了知一切法畢竟沒有生。而且，這個法身（佛的真身）以法為食，以法的力量支撐，依靠法的本願力，沒有刻意作為就能使眾生走向成熟。舍利子（佛陀的弟子）！法身菩薩摩訶薩的這些特徵，都是因為不懈怠地精進修行毗利耶波羅蜜多（精進波羅蜜）而證入的。

這時，世尊（釋迦牟尼佛）爲了再次宣說這個道理，而說了偈頌：

『身體如同金剛一樣不可損壞，知道時機而示現出生，毒藥、惡刀、火焰都不能燒害，看到被燒害者所要教化的眾生。有病的人看到（菩薩）是良藥，飢渴的眾生看到（菩薩）是飲食，以諸法的本性沒有分別，法身沒有身體，這是同一個道理的證明。了知一切法都是從因緣而生，沒有摩納婆（古印度婆羅門教的修行者）的意生等，因為眾緣和合，苦的輪轉就執行，因為眾緣離散，苦的輪轉就斷滅。了知色（物質）不堅固如同泡沫，思維諸受（感受）如同浮泡，想（念頭）如同熱時的陽焰在動，諸行（行為）如同芭蕉一樣應該觀察。如同世間善於幻術的舞者，剎那間就能顯現各種形象，了知意識的作用也是這樣，有智慧的人對這些都沒有貪求。知道世間的財富如同離弦的箭，又像飛逝的閃電和山間的瀑布，暫時聚集又會消散如同空中的云，有智慧的人對這些都沒有貪求。所有眾生都沒有真正存在，沒有不曾享受過天上的快樂，又會墮入地獄更加貧苦，佛子（佛的弟子）觀察到這些后就不再追求天上的快樂。他們的心沒有依靠如同在空中游蕩，既不是有也不是無，脫離了依靠，雖然生在各種存在中卻沒有生死，因為證得了無老死的大我。

『再次，舍利子！不懈怠精進的菩薩摩訶薩修行毗利耶波

【English Translation】 English version There is death. Why is that? It is because, in order to mature all sentient beings, they demonstrate the end of life, yet this Bodhisattva Mahasattva (a great Bodhisattva) understands that all dharmas (all things in the universe) have no end; they demonstrate birth, understanding that all dharmas have no beginning or creation; although they demonstrate arising, they understand that all dharmas ultimately have no birth. Moreover, this Dharmakaya (the true body of the Buddha) is nourished by the Dharma, sustained by the power of the Dharma, and relies on the power of the original vows of the Dharma, without any effort, to mature sentient beings. Shariputra (a disciple of the Buddha)! These characteristics of the Dharmakaya Bodhisattva Mahasattva are all attained through the tireless and diligent practice of Virya Paramita (the perfection of diligence).

At that time, the World Honored One (Shakyamuni Buddha), wishing to reiterate this meaning, spoke in verses:

'The body is like diamond, indestructible, knowing the time, they manifest birth, poison, evil swords, and fire cannot harm, seeing those who are harmed, they teach sentient beings. To the sick, they appear as good medicine, to the hungry and thirsty, they appear as food and drink, with the nature of all dharmas being without distinction, the Dharmakaya has no body, this is the proof of the same principle. Understanding that all dharmas arise from conditions, without the intentional creation of Manava (an ancient Indian Brahmin practitioner), etc., because of the aggregation of conditions, the wheel of suffering turns, because of the dispersion of conditions, the wheel of suffering ceases. Understanding that form (matter) is not solid like foam, contemplating feelings (sensations) like floating bubbles, thoughts (ideas) like the shimmering heat of the sun, all actions (deeds) should be observed like a banana tree. Like a skilled illusionist in the world, who can instantly manifest various images, understanding that the function of consciousness is also like this, the wise have no desire for these. Knowing that worldly wealth is like an arrow released from a bow, and like the fleeting lightning and mountain waterfalls, temporarily gathered and then scattered like clouds in the sky, the wise have no desire for these. All sentient beings do not truly exist, none have not enjoyed heavenly pleasures, and then fall into hell to suffer even more, the Buddha's disciples (Buddha's followers), having observed this, no longer seek heavenly pleasures. Their minds have no reliance, like wandering in the sky, neither being nor non-being, detached from reliance, although born in various existences, they have no birth or death, because they have attained the great self that is free from old age and death.

'Furthermore, Shariputra! The tirelessly diligent Bodhisattva Mahasattva practices Virya Paramita.'

羅蜜多時，當應如是正心修學。舍利子！世間雖有諸醫充滿世界，不能了知三種大患。何以故？彼皆不善又無智故，而不能識貪、瞋、癡等三種大患。舍利子！彼無智醫非唯不識三種大患，又不了知三大良藥對治三患。何等為三？所謂不能了知貪慾大患，不凈良藥而為對治。瞋恚大患，慈心良藥而為對治。愚癡大患，緣起良藥而為對治。舍利子！如是諸醫唯能療治一二別病，不能普治一切眾病；惟能暫治少時降損，非為盡病畢竟除差。菩薩摩訶薩作如是念：『我今行毗利耶波羅蜜多故修菩薩道，豈當隨學如是諸醫？我當依隨諸佛世尊，善達諸法無上大醫之王，畢竟療治一切病者。是大醫王，我今隨從依憑修學。既修學已，我應普治一切病苦，豈當療治別別諸病？我應畢竟除眾病本，豈當暫差不除病本？』舍利子！是菩薩摩訶薩復作是念：『我應積集如是無上正法阿竭陀膏藥，當使一切眾生聞藥聲已，貪瞋癡等極重大患自然消滅。』是故舍利子！無倦精進菩薩摩訶薩行毗利耶波羅蜜多故，積集如是無上正法阿竭陀膏藥，涂傅一切有病眾生。不與聲聞獨覺法共，唯除如來無上大醫之王善達一切法者，以無上正法阿竭陀膏藥，遍涂所吹大法之螺，如是涂已便就吹之。其聲遍告三千大千世界，于中所有非一眾生聞是聲已，但使

【現代漢語翻譯】現代漢語譯本：當修習精進波羅蜜多（毗利耶波羅蜜多，Vīrya-pāramitā，意為精進的完美）時，應當這樣端正心念進行修學。舍利子（Śāriputra，佛陀十大弟子之一）！世間雖然有許多醫生遍佈各地，卻不能瞭解三種大病患。為什麼呢？因為他們都不善巧又沒有智慧，所以不能認識貪、嗔、癡這三種大病患。舍利子！那些沒有智慧的醫生不僅不能認識這三種大病患，也不能瞭解三種能對治這三種病患的良藥。哪三種呢？就是不能瞭解貪慾的大病患，用不凈的良藥來對治；嗔恚的大病患，用慈心的良藥來對治；愚癡的大病患，用緣起的良藥來對治。舍利子！這些醫生只能治療一兩種個別的疾病，不能普遍治療一切疾病；只能暫時減輕病情，不能徹底根除疾病。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）這樣想：『我現在修行精進波羅蜜多，所以修菩薩道，怎麼能像這些醫生一樣呢？我應當依隨諸佛世尊，他們是善於通達一切法的無上大醫王，能徹底治療一切疾病。這位大醫王，我現在跟隨他學習。學習之後，我應當普遍治療一切病苦，怎麼能只治療個別的疾病呢？我應當徹底根除眾病的根源，怎麼能只是暫時減輕病情而不根除病根呢？』舍利子！這位菩薩摩訶薩又這樣想：『我應當積聚像這樣無上的正法阿伽陀（Agada，萬能藥）膏藥，當使一切眾生聽到藥聲后，貪嗔癡等極重的病患自然消滅。』所以，舍利子！不懈怠精進的菩薩摩訶薩修行精進波羅蜜多，所以積聚像這樣無上的正法阿伽陀膏藥，塗抹在一切有病的眾生身上。不與聲聞（Śrāvaka，聽聞佛法而修行的人）和獨覺（Pratyekabuddha，獨自覺悟的人）的法門相同，只有如來（Tathāgata，佛的稱號）無上大醫王善於通達一切法，用無上的正法阿伽陀膏藥，遍涂所吹的大法螺（Dharma-śaṅkha，象徵佛法的法器），這樣塗抹之後就吹響它。它的聲音遍告三千大千世界，其中所有無數的眾生聽到這個聲音后，只要聽到這個聲音，

【English Translation】 English version: When practicing the Pāramitā of Vīrya (Vīrya-pāramitā, the perfection of vigor), one should thus rectify one's mind and engage in learning. Śāriputra! Although there are many physicians in the world, they cannot understand the three great afflictions. Why is that? Because they are all unskilled and lack wisdom, and therefore cannot recognize the three great afflictions of greed, hatred, and delusion. Śāriputra! These unwise physicians not only do not recognize the three great afflictions, but they also do not understand the three great remedies that counteract these three afflictions. What are the three? They are the inability to understand the great affliction of greed, using the remedy of impurity to counteract it; the great affliction of hatred, using the remedy of loving-kindness to counteract it; and the great affliction of delusion, using the remedy of dependent origination to counteract it. Śāriputra! These physicians can only treat one or two individual diseases, and cannot universally treat all diseases; they can only temporarily alleviate the condition, but cannot completely eradicate the disease. A Bodhisattva-mahāsattva thinks thus: 『I am now practicing the Pāramitā of Vīrya, therefore I am cultivating the Bodhisattva path. How can I be like these physicians? I should follow the Buddhas, the World Honored Ones, who are the unsurpassed great king of physicians, skilled in understanding all dharmas, and who can completely cure all diseases. This great king of physicians, I now follow and learn from him. Having learned, I should universally treat all suffering, how can I only treat individual diseases? I should completely eradicate the root of all diseases, how can I only temporarily alleviate the condition without eradicating the root of the disease?』 Śāriputra! This Bodhisattva-mahāsattva further thinks: 『I should accumulate such unsurpassed righteous Dharma Agada (Agada, panacea) ointment, so that when all sentient beings hear the sound of the medicine, the extremely severe afflictions of greed, hatred, and delusion will naturally disappear.』 Therefore, Śāriputra! The unwearied and diligent Bodhisattva-mahāsattva, practicing the Pāramitā of Vīrya, thus accumulates such unsurpassed righteous Dharma Agada ointment, and applies it to all afflicted sentient beings. It is not the same as the teachings of the Śrāvakas (Śrāvaka, those who hear and practice the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), only the Tathāgata (Tathāgata, title of a Buddha), the unsurpassed great king of physicians, is skilled in understanding all dharmas, and uses the unsurpassed righteous Dharma Agada ointment to smear the great Dharma conch (Dharma-śaṅkha, a ritual object symbolizing the Dharma) that is blown, and having smeared it, then blows it. Its sound spreads throughout the three thousand great thousand worlds, and all the countless sentient beings within, upon hearing this sound, as long as they hear this sound,

一切貪瞋癡等諸大重病皆悉除滅。如是除滅非一百眾生、非一千眾生、非一百千眾生，如是除滅非一拘胝眾生、非一百拘胝、千拘胝、百千拘胝眾生，如是除滅非一拘胝那庾多眾生、非一百拘胝那庾多、千拘胝那庾多、百千拘胝那庾多眾生，非一姜羯羅眾生。如是除滅乃至不可說不可說眾生所有三毒大患皆得除滅。

「複次舍利子！如大雪山中有大藥王名為毗伽摩，若聞其聲，一切世間猛烈毒熱皆悉消滅。若藥所住百逾繕那，其威盛故，令諸惡毒皆無勢力。若以藥王涂大螺鼓，若擊若吹，其聲所及諸有眾生，或飲毒藥、或被毒螫、毒涂毒刺、眾毒惱者，但聞如是螺鼓之聲暫至於耳，一切諸毒皆得除滅。舍利子！如是毗伽摩大妙藥王，一切世醫皆不能識，唯除時縛迦大醫王者方知色性。如是舍利子！無倦精進菩薩摩訶薩亦復如是，行毗利耶波羅蜜多故，積集如是無上正法阿竭陀膏藥，不與聲聞獨覺法共，唯除如來無上正法大醫之王能滅眾生諸有病者，以無上正法阿竭陀膏藥用涂大法之螺，涂已吹之，聲告三千大千世界，其中所有一切眾生乃至不可說不可說等聞是聲已，貪瞋癡等諸重大患悉得寂滅無有遺余。

「複次舍利子！如是無上正法阿竭陀膏藥，從於何所而來集此？舍利子！當知如是膏藥從大菩提法器

【現代漢語翻譯】現代漢語譯本：一切貪婪、嗔恨、愚癡等各種重大疾病都被徹底消除。這樣的消除不是針對一百個眾生、一千個眾生、十萬個眾生，這樣的消除不是針對一俱胝（一千萬）個眾生、一百俱胝、一千俱胝、十萬俱胝個眾生，這樣的消除不是針對一俱胝那庾多（一千萬億）個眾生、一百俱胝那庾多、一千俱胝那庾多、十萬俱胝那庾多個眾生，甚至不是針對一姜羯羅（無法計算的極大數字）個眾生。這樣的消除乃至針對不可說不可說眾生所有三毒（貪、嗔、癡）的大患，都能夠得到消除。再者，舍利子！就像大雪山中有一種大藥王名為毗伽摩（一種藥草），如果聽到它的聲音，世間一切猛烈的毒熱都會消散。如果這種藥所處的地方方圓百逾繕那（古印度長度單位，約11-16公里），由於它的威力強大，能使各種惡毒都失去效力。如果用這種藥王塗抹大螺鼓，敲擊或吹響，其聲音所及之處的所有眾生，無論是飲用了毒藥、被毒物蜇傷、被毒液塗抹、被毒刺刺傷，或者被各種毒素困擾，只要聽到這種螺鼓的聲音傳入耳中，一切毒素都會被消除。舍利子！像這樣的毗伽摩大妙藥王，所有的世間醫生都不能識別，只有時縛迦（佛陀時代的著名醫生）這樣的大醫王才能知道它的藥性。同樣，舍利子！不懈精進的菩薩摩訶薩也是如此，因為修行毗利耶波羅蜜多（精進波羅蜜），積累了這種無上正法的阿竭陀（萬能藥）膏藥，這種膏藥不與聲聞（小乘修行者）和獨覺（辟支佛）的法門相同，只有如來（佛陀）這樣無上正法的大醫王才能消除眾生的一切疾病，用無上正法的阿竭陀膏藥塗抹大法螺，塗抹后吹響，聲音傳遍三千大千世界，其中所有一切眾生乃至不可說不可說的眾生，聽到這個聲音后，貪婪、嗔恨、愚癡等各種重大疾病都能夠寂滅，沒有絲毫遺留。再者，舍利子！這種無上正法的阿竭陀膏藥，是從哪裡而來，聚集在此的呢？舍利子！應當知道，這種膏藥是從大菩提法器（菩提心）而來。

【English Translation】 English version: All major illnesses such as greed, hatred, and delusion are completely eradicated. This eradication is not for one hundred beings, not for one thousand beings, not for one hundred thousand beings; this eradication is not for one koti (ten million) beings, not for one hundred kotis, one thousand kotis, one hundred thousand kotis of beings; this eradication is not for one koti nayuta (ten trillion) beings, not for one hundred koti nayutas, one thousand koti nayutas, one hundred thousand koti nayutas of beings, not even for one gangala (an immeasurable large number) of beings. This eradication extends to all the immeasurable and inexpressible beings, and all their great afflictions of the three poisons (greed, hatred, and delusion) are eliminated. Furthermore, Shariputra! Just as in the great Snow Mountains there is a great medicine king named Vighama (a type of medicinal herb), if one hears its sound, all the intense heat of poison in the world will be extinguished. If the medicine is within a hundred yojanas (an ancient Indian unit of distance, approximately 11-16 kilometers), its power is so great that it renders all evil poisons powerless. If the medicine king is applied to a large conch drum, and it is struck or blown, the sound reaches all beings, whether they have drunk poison, been stung by poison, smeared with poison, pierced by poison thorns, or troubled by various poisons, as long as they hear the sound of the conch drum, all poisons will be eliminated. Shariputra! Such a great and wonderful medicine king, Vighama, cannot be recognized by any worldly physician, only the great physician king Jivaka (a famous physician during the time of the Buddha) knows its properties. Similarly, Shariputra! The tireless and diligent Bodhisattva Mahasattvas are also like this, because they practice the Virya Paramita (Perfection of Diligence), they accumulate such supreme Dharma Agada (panacea) ointment, which is not shared with the Sravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas), only the Tathagata (Buddha), the great king of the supreme Dharma, can eliminate all the diseases of beings, using the supreme Dharma Agada ointment to coat the great Dharma conch, and after coating it, blow it, the sound spreads throughout the three thousand great thousand worlds, and all the beings within, even the immeasurable and inexpressible beings, upon hearing this sound, all major illnesses such as greed, hatred, and delusion will be extinguished without any remainder. Furthermore, Shariputra! From where does this supreme Dharma Agada ointment come and gather here? Shariputra! You should know that this ointment comes from the great Bodhi Dharma vessel (the mind of enlightenment).

中來。又舍利子！彼菩提器從何而來？當知從菩薩法財寶篋中來。又舍利子！如是菩薩寶篋從何而來？當知不異大菩薩藏法門中來。是故舍利子！無倦精進菩薩摩訶薩為欲修行毗利耶波羅蜜多故，應極至誠尋求如是大菩薩藏法門經典，聽聞受持若讀若誦研究義理，廣為眾生宣說開示。舍利子！汝又應知如是之相，吾今當說重顯其義。若諸無倦精進菩薩摩訶薩修行毗利耶波羅蜜多故，聞我說已，於是經典應極至誠尋究義理，為他開示。

「舍利子！乃往古世過阿僧企耶劫廣大無量不可思議難可度量，乃至過是等數又復過是等量，當於爾時於此世界有佛出現，名赤蓮花勝如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！彼佛聲聞弟子一大集會，其數具滿八十拘胝，皆是大阿羅漢，諸漏已盡，乃至獲得諸心自在最勝波羅蜜。舍利子！彼佛壽量滿八十歲便般涅槃，正法住世經五百歲，像法住世亦五百歲，舍利流佈。如我今者般涅槃后，供養舍利當流佈相。

「舍利子！彼佛去世入涅槃后將滿百年，有一菩薩他方界終，生此世界大王之家。適初生已便唱是言：『奇哉！今者生非法處。』又作是言：『奇哉！今者生非法處。』如是唱已復作是言：『我於今者當行法行。

【現代漢語翻譯】現代漢語譯本：又舍利子！那菩提之器是從哪裡來的呢？應當知道是從菩薩的法財寶藏中來的。又舍利子！像這樣的菩薩寶藏又是從哪裡來的呢？應當知道是從不異於大菩薩藏的法門中來的。所以舍利子！不懈怠精進的菩薩摩訶薩（大菩薩）爲了修行毗利耶波羅蜜多（精進波羅蜜），應當極其真誠地尋求這樣的大菩薩藏法門經典，聽聞、接受、奉持，或者讀誦、研究其中的義理，廣泛地為眾生宣說開示。舍利子！你還應當知道這樣的道理，我現在將要再說一遍，重新闡明它的意義。如果那些不懈怠精進的菩薩摩訶薩因為修行毗利耶波羅蜜多（精進波羅蜜）的緣故，聽聞我所說的這些，對於這些經典應當極其真誠地探究其中的義理，為他人開示。舍利子！在過去久遠不可計數、廣大無量、不可思議、難以度量的阿僧祇耶劫（無數劫）之前，甚至超過這些數量和度量，在那個時候，在這個世界有佛出現，名為赤蓮花勝如來（佛的十號之一，意為如實而來者）、應（應供，值得供養者）、正等覺（正遍知，真正覺悟者）、明行圓滿（智慧和德行都圓滿者）、善逝（善於去往涅槃者）、世間解（瞭解世間一切事理者）、無上丈夫（無與倫比的修行者）、調御士（調伏眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊，有德行者）。舍利子！那位佛的聲聞弟子（聽聞佛法而修行的人）的僧團非常龐大，人數圓滿八十拘胝（一拘胝等於一千萬），他們都是大阿羅漢（斷盡煩惱，不再輪迴者），諸漏已盡，乃至獲得了諸心自在的最勝波羅蜜（到達彼岸的最高智慧）。舍利子！那位佛的壽命滿了八十歲就般涅槃（入滅），正法住世五百年，像法住世也是五百年，舍利（佛的遺骨）流佈。就像我現在般涅槃后，供養舍利將會流佈一樣。舍利子！那位佛去世入涅槃后將滿一百年，有一位菩薩從其他世界結束生命，轉生到這個世界的大王家中。剛出生就說：『奇怪啊！現在竟然出生在沒有佛法的地方。』又說：『奇怪啊！現在竟然出生在沒有佛法的地方。』這樣說完后又說：『我從現在開始應當修行佛法。』

【English Translation】 English version: Furthermore, Shariputra, from where does that vessel of Bodhi come? You should know that it comes from the treasury of Dharma and wealth of the Bodhisattvas. Furthermore, Shariputra, from where does such a treasury of Bodhisattvas come? You should know that it comes from the Dharma gate that is not different from the great Bodhisattva treasury. Therefore, Shariputra, the tireless and diligent Bodhisattva Mahasattvas (great Bodhisattvas), in order to cultivate the Paramita of Virya (Perseverance), should most sincerely seek such great Bodhisattva treasury Dharma scriptures, listen to them, accept and uphold them, or read and recite them, study their meanings, and widely proclaim and reveal them to all sentient beings. Shariputra, you should also know such aspects, and I will now speak again to re-emphasize their meaning. If those tireless and diligent Bodhisattva Mahasattvas, because of cultivating the Paramita of Virya (Perseverance), hear what I have said, they should most sincerely investigate the meanings of these scriptures and reveal them to others. Shariputra, in the ancient past, beyond countless, vast, immeasurable, inconceivable, and difficult-to-measure Asankhyeya Kalpas (countless eons), even beyond these numbers and measures, at that time, in this world, a Buddha appeared, named Red Lotus Flower Supreme Tathagata (one of the ten titles of a Buddha, meaning 'one who has come as it is'), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara-purusa-damya-sarathi (unexcelled trainer of beings), Shastha deva-manushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One). Shariputra, the Sangha (community) of that Buddha's Shravaka disciples (those who practice by hearing the Dharma) was very large, with a full number of eighty Kotis (one Koti equals ten million), and they were all great Arhats (those who have ended their afflictions and are no longer in the cycle of rebirth), their outflows were exhausted, and they had attained the supreme Paramita of freedom of mind. Shariputra, that Buddha's lifespan was eighty years, and then he entered Parinirvana (final extinction), the True Dharma remained in the world for five hundred years, the Semblance Dharma also remained for five hundred years, and the relics (remains of the Buddha) were distributed. Just as after my Parinirvana, the offering of relics will be distributed. Shariputra, after that Buddha passed away and entered Parinirvana, when a hundred years were about to be completed, a Bodhisattva from another world ended his life and was reborn into the family of a great king in this world. As soon as he was born, he said: 'How strange! Now I am born in a place without the Dharma.' He also said: 'How strange! Now I am born in a place without the Dharma.' After saying this, he said again: 'From now on, I shall practice the Dharma.'

我於今者當行法行。』爾時眾人皆生疑怪，以其所述同共號之，名為法行。舍利子！時法行王子漸漸長大，諸根成滿狀年二十，凈信舍家趣無上道。既出家已，獨止幽閑空寂林中宴處靜室。時虛空中有大天神來告之曰：『苾芻當知，汝今若求如來佛果聲稱高遠尊上法者，但當勤學大菩薩藏微妙法門。若未獲者勿舍精進，專志尋求無令不果。』舍利子！時法行苾芻從彼天神聞斯語已，心大歡喜踴躍無量身意悅豫，即行尋訪菩薩藏法，躬詣村城王都國邑乃至亭館，展轉尋求了無所得。爾時法行苾芻復更經歷往諸僧坊，或見苾芻或苾芻尼，便至其所作如是言：『善哉仁者！何處當有大菩薩藏微妙法門，菩薩摩訶薩依之修學，出生無量諸佛妙法？』彼便答言：『苾芻當知，我初不聞何等名為大菩薩藏微妙法門。我於今者因汝說故，方聞大菩薩藏法門名字來入我耳。』舍利子！爾時法行苾芻重自思念：『如是法門諸佛妙法，不應天神妄有所說。我於今者要當不捨勇猛精進，乃至未聞大菩薩藏法門已來中無懈廢。』便更請問彼苾芻等：『赤蓮花勝如來般涅槃時，焚身之地為在何所？汝當示我此地方面，我當往彼行精進業。』彼苾芻等即告之言：『苾芻當知，如是方面是薄伽梵赤蓮花勝如來焚身之地。』爾時法行苾芻即往其所，到已

【現代漢語翻譯】現代漢語譯本『我從現在開始應當修行佛法。』當時眾人對此都感到疑惑奇怪，因為他所說的和大家共同稱呼的『法行』相同，所以就稱他為『法行』。舍利子！當時法行王子漸漸長大，諸根完滿，到了二十歲，以清凈的信心捨棄家庭，追求無上的佛道。出家后，他獨自住在幽靜空曠的樹林中，在安靜的房間里禪坐。這時，虛空中有一位大天神來告訴他說：『比丘應當知道，你現在如果想求得如來佛果，獲得高遠尊上的佛法，就應當勤奮學習大菩薩藏的微妙法門。如果沒有獲得，就不要放棄精進，專心尋求，不要讓它沒有結果。』舍利子！當時法行比丘從那位天神那裡聽到這些話后，心中非常歡喜，高興得無法形容，身心都感到愉悅，於是就開始尋找菩薩藏的佛法，親自前往村莊、城市、王都、國家，甚至旅館，到處尋求，卻一無所獲。當時，法行比丘又經歷前往各個僧院，見到比丘或比丘尼，就到他們那裡這樣說：『善哉，仁者！哪裡有大菩薩藏的微妙法門，菩薩摩訶薩依靠它修行，能夠出生無量諸佛的妙法？』他們就回答說：『比丘應當知道，我從來沒有聽說過什麼叫做大菩薩藏的微妙法門。我現在因為你說的緣故，才聽到大菩薩藏法門的名字進入我的耳朵。』舍利子！當時法行比丘再次自己思量：『這樣的法門是諸佛的妙法，不應該天神妄加言說。我從現在開始一定要不放棄勇猛精進，直到聽到大菩薩藏法門為止，中間絕不懈怠。』於是又請問那些比丘等：『赤蓮花勝如來（佛名）般涅槃時，焚身的地方在哪裡？你們應當告訴我這個地方的方位，我將前往那裡修行精進。』那些比丘等就告訴他說：『比丘應當知道，這個方位就是薄伽梵（佛的尊稱）赤蓮花勝如來焚身的地方。』當時法行比丘就前往那個地方，到達后

【English Translation】 English version 'I shall now practice the Dharma.' At that time, the crowd all felt doubt and wonder, because what he said was the same as what they commonly called 'Dharma Practice,' so they named him 'Dharma Practice.' Shariputra! At that time, Prince Dharma Practice gradually grew up, his faculties were complete, and at the age of twenty, with pure faith, he left his home to pursue the unsurpassed path of Buddhahood. After leaving home, he lived alone in a secluded and quiet forest, meditating in a quiet room. At that time, a great deity in the sky came and told him: 'Bhikkhu, you should know that if you now seek the fruit of the Tathagata Buddha, and obtain the lofty and supreme Dharma, you should diligently study the profound Dharma gate of the Great Bodhisattva Treasury. If you have not obtained it, do not give up your diligence, focus on seeking it, and do not let it be fruitless.' Shariputra! At that time, Bhikkhu Dharma Practice, after hearing these words from that deity, was greatly delighted, his joy was immeasurable, and his body and mind were pleased. He then began to seek the Dharma of the Bodhisattva Treasury, personally going to villages, cities, royal capitals, countries, and even inns, seeking everywhere, but found nothing. At that time, Bhikkhu Dharma Practice again went to various monasteries, and upon seeing bhikkhus or bhikkhunis, he would go to them and say: 'Excellent ones! Where can one find the profound Dharma gate of the Great Bodhisattva Treasury, which the Bodhisattva Mahasattvas rely on to cultivate and give birth to the immeasurable wonderful Dharmas of all Buddhas?' They would answer: 'Bhikkhu, you should know that I have never heard of what is called the profound Dharma gate of the Great Bodhisattva Treasury. Now, because of what you have said, I have just heard the name of the Dharma gate of the Great Bodhisattva Treasury enter my ears.' Shariputra! At that time, Bhikkhu Dharma Practice again thought to himself: 'Such a Dharma gate is the wonderful Dharma of all Buddhas, and the deity should not have spoken falsely. From now on, I must not give up my courageous diligence, and until I have heard of the Dharma gate of the Great Bodhisattva Treasury, I will not slacken in the middle.' Then he asked those bhikkhus and others: 'When the Tathagata Red Lotus Victorious (Buddha's name) entered Parinirvana, where was the place where his body was cremated? You should show me the direction of this place, and I will go there to practice diligence.' Those bhikkhus and others then told him: 'Bhikkhu, you should know that this direction is the place where the Bhagavan (honorific title for Buddha) Red Lotus Victorious Tathagata was cremated.' At that time, Bhikkhu Dharma Practice went to that place, and upon arriving

頂禮右繞無數，卻退一面結加趺坐，一心攝念想對彼佛，作是誓言：『我於此處結加趺坐，我若不從赤蓮花勝如來現前聽聞大菩薩藏微妙法門者，要當不解此坐、不起此處。』舍利子！時法行王仙苾芻精進堅固發如是誓，結加趺坐過七日已，東方世界有薄伽梵，名曰寶藏如來、應、正等覺，為法行王仙苾芻故，從彼而來現其身前，為說開示八門句法。因又告曰：『王仙苾芻！汝今當隨八門句法大菩薩藏微妙法門精勤修行，則諸佛法不難得遂。』時王仙苾芻聞佛教已，精勤修習八門句法，於後不久便得成就不可思議無上多聞。即從地起離本坐處，為欲廣行毗利耶波羅蜜多故，勇猛正勤往諸村城王都國邑乃至亭館，從一一處至一一處，展轉宣說顯通如是大菩薩藏微妙法門滿六十歲。于如是時教化眾生，天人等眾滿拘胝數，皆得安住於三乘中。

「舍利子！彼王仙苾芻化眾生已，臨命終時發如是言：『愿我還生此佛世界人趣之中，當修法行。』作是愿已便就命終。以願力故，於此世界贍部洲中生居士家。彼初生日便唱是言：『我於今者當修法行。』又作是言：『我於今者當修法行。』爾時眾人因其所述為立本號，還名法行。舍利子！是法行童子形如八歲，凈信舍家趣無上道。出家不久，以宿習故，大菩薩藏微妙法門無

【現代漢語翻譯】現代漢語譯本頂禮右繞無數次，然後退到一邊結跏趺坐，一心專注于觀想那位佛陀，並立下誓言：『我在此處結跏趺坐，如果不能從赤蓮花勝如來（佛名）面前聽聞大菩薩藏的微妙法門，我決不解開此坐，決不起身離開這裡。』舍利子（佛陀弟子名）！當時，法行王仙苾芻（修行者名）精進堅固地發下這樣的誓言，結跏趺坐過了七天。東方世界有一位薄伽梵（佛的尊稱），名為寶藏如來（佛名）、應、正等覺（佛的稱號），爲了法行王仙苾芻的緣故，從那裡來到他的面前，為他開示了八門句法。並告訴他說：『王仙苾芻！你現在應當依照八門句法的大菩薩藏微妙法門精勤修行，那麼諸佛的法門就不難成就。』當時，王仙苾芻聽聞佛陀的教誨后，精勤修習八門句法，不久便成就了不可思議的無上多聞。他隨即從地上起身，離開原來的座位，爲了廣泛修行毗利耶波羅蜜多（精進波羅蜜）的緣故，勇猛精進地前往各個村莊、城鎮、王都、國邑，乃至亭館，從一個地方到另一個地方，輾轉宣說顯揚這樣的大菩薩藏微妙法門，持續了六十年。在這期間，他教化了無數的眾生，天人等眾達到拘胝（數量單位）之多，都得以安住在三乘（聲聞乘、緣覺乘、菩薩乘）之中。舍利子！那位王仙苾芻教化眾生之後，臨命終時發下這樣的誓言：『愿我還能轉生到這個佛世界的人道之中，繼續修行佛法。』發下這個誓願后，他就去世了。由於願力的緣故，他轉生到這個世界的贍部洲（地名）的一個居士家中。他出生的第一天就說：『我今天應當修行佛法。』又說：『我今天應當修行佛法。』當時，人們因為他所說的話，就給他起了這個名字，仍然叫他法行。舍利子！這個法行童子外形像八歲孩童，以清凈的信心捨棄家庭，追求無上之道。出家不久，因為宿世的習氣，對於大菩薩藏的微妙法門沒有

【English Translation】 English version Having paid homage by circumambulating countless times to the right, he retreated to one side, sat in the lotus position, and with a focused mind, contemplated that Buddha, making this vow: 『Here I sit in the lotus position, and if I do not hear the profound Dharma of the Great Bodhisattva Treasury from the presence of the Tathagata Red Lotus Victorious (Buddha's name), I shall not undo this sitting, nor shall I rise from this place.』 Shariputra (name of Buddha's disciple)! At that time, the Bhikshu (monk) King Immortal Dharma Practice (name of practitioner), with diligent and firm resolve, made such a vow, and having sat in the lotus position for seven days, in the eastern world, there was a Bhagavan (honorific title for Buddha), named Tathagata Treasure Store (Buddha's name), Arhat, Perfectly Enlightened One (titles of Buddha), for the sake of the Bhikshu King Immortal Dharma Practice, came from there and appeared before him, explaining and revealing the eight-door phrases. And he further said: 『Bhikshu King Immortal! You should now diligently practice the profound Dharma of the Great Bodhisattva Treasury according to the eight-door phrases, then the Buddhas' Dharma will not be difficult to attain.』 At that time, the Bhikshu King Immortal, having heard the Buddha's teachings, diligently practiced the eight-door phrases, and soon attained inconceivable, unsurpassed, extensive learning. He then rose from the ground, left his original seat, and for the sake of widely practicing the Paramita of Virya (perfection of diligence), with courageous diligence, went to various villages, towns, royal capitals, countries, and even pavilions, from one place to another, successively proclaiming and manifesting such profound Dharma of the Great Bodhisattva Treasury for sixty years. During this time, he taught countless beings, and the assembly of gods and humans reached many kotis (unit of measurement), all of whom were able to abide in the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). Shariputra! That Bhikshu King Immortal, having taught beings, at the time of his death, made this vow: 『May I be reborn in the human realm of this Buddha world, and continue to practice the Dharma.』 Having made this vow, he passed away. Due to the power of his vow, he was reborn in a householder's family in Jambudvipa (name of continent) of this world. On the first day of his birth, he said: 『I shall practice the Dharma today.』 And again he said: 『I shall practice the Dharma today.』 At that time, people, because of what he said, gave him this name, still calling him Dharma Practice. Shariputra! This Dharma Practice child was in the form of an eight-year-old, and with pure faith, left his home to pursue the unsurpassed path. Not long after leaving home, due to his past habits, he had no

上深義自然現前。法行苾芻安住如是大菩薩藏，六十歲中廣行法化。躬至村城王都國邑乃至亭館處處施化，為諸眾生開示是法。於六十歲教化天人滿拘胝眾，於三乘中皆已成熟，或住聲聞乘、或住獨覺乘、或住無上大乘之者。

「舍利子！彼時法行苾芻化眾生已，臨命終時復發是言：『愿我未來當得為人出家聞法。』既命終后，以願力故，於此世界贍部洲中生於王家。彼初生日，于上空中天神唱言：『此眾生界，法勝菩薩出現於世。』又唱是言：『此眾生界，法勝菩薩出現於世。』爾時眾人聞天告已，便號王子以為法勝。舍利子！法勝王子如是漸漸諸根成熟，壯年二十凈信舍家趣于非家。既出家已，眾人便號法勝苾芻。舍利子！法勝苾芻大念慧力之所持故，大菩薩藏微妙法門自然現前，精勤修習能善永斷眾生疑惑。六十年中躬事巡化，遊歷村城王都國邑乃至亭館，為諸眾生開示是法。於六十歲，成熟拘胝諸天人眾，悉令安住阿耨多羅三藐三菩提心。

「舍利子！法勝苾芻將欲命終復發是言：『愿我來世生人道中，正信出家。』適發願已便就命終，還生此界贍部洲中大富長者家。彼初生時，復有天神大聲唱令：『於此世界，得念菩薩今日出現。』如是再返。爾時眾人聞天告已，皆共號之名為得念。舍利子！

【現代漢語翻譯】現代漢語譯本：上乘深奧的意義自然顯現。法行比丘安住于這樣的大菩薩藏中，在六十年裡廣泛地進行佛法教化。他親自前往村莊、城市、王都、國邑，乃至亭館等處，為眾生開示佛法。在這六十年中，他教化了無數的天人和人，使他們在三乘中都得以成熟，有的安住于聲聞乘，有的安住于獨覺乘，有的安住于無上大乘。『舍利子（釋迦牟尼佛的十大弟子之一，以智慧著稱）！』那時，法行比丘教化眾生完畢，臨終時又發願說：『愿我未來能夠再次為人出家，聽聞佛法。』他命終之後，因為願力的緣故，在這個世界的贍部洲（Jambudvipa，指我們所居住的這個世界）中，出生于王家。他出生的那天，在空中，天神唱言：『這個眾生界，法勝菩薩（Dharma-vijaya Bodhisattva，以佛法勝利為名的菩薩）出現在世間。』又唱言：『這個眾生界，法勝菩薩出現在世間。』那時，人們聽到天神的宣告后，就稱呼這位王子為法勝。舍利子！法勝王子就這樣漸漸地諸根成熟，到了二十歲壯年時，他以清凈的信心捨棄家庭，出家修行。出家后，人們便稱呼他為法勝比丘。舍利子！法勝比丘因為有強大的念力（smrti）和智慧力（prajna）的支撐，大菩薩藏的微妙法門自然顯現，他精勤修習，能夠很好地永遠斷除眾生的疑惑。在六十年中，他親自巡迴教化，遊歷村莊、城市、王都、國邑，乃至亭館，為眾生開示佛法。在這六十年中，他使無數的天人和人成熟，都安住在阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。『舍利子！』法勝比丘將要命終時，又發願說：『愿我來世生於人道中，以正信出家。』剛發完愿就命終了，又再次出生在這個世界的贍部洲中，一個大富長者的家中。他出生時，又有天神大聲宣告：『在這個世界，得念菩薩（Prapti-smrti Bodhisattva，以獲得正念為名的菩薩）今天出現了。』這樣重複宣告了兩次。那時，人們聽到天神的宣告后，都稱呼他為得念。舍利子！

【English Translation】 English version: The profound meaning of the supreme path naturally manifested. The Dharma-practicing Bhikshu (monk) dwelt in such a great Bodhisattva treasury, extensively propagating the Dharma for sixty years. He personally went to villages, cities, royal capitals, countries, and even pavilions, teaching and transforming beings, revealing the Dharma to them. Within these sixty years, he converted countless devas (gods) and humans, maturing them in the three vehicles. Some dwelled in the Sravaka (hearer) vehicle, some in the Pratyekabuddha (solitary buddha) vehicle, and some in the unsurpassed Mahayana (great vehicle). 『Sariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom)!』 At that time, after the Dharma-practicing Bhikshu had converted beings, as he was about to pass away, he made this vow: 『May I in the future be able to become a monk again and hear the Dharma.』 After he passed away, due to the power of his vow, he was born into a royal family in Jambudvipa (the world we inhabit) of this world. On the day of his birth, in the sky, devas proclaimed: 『In this realm of beings, the Dharma-vijaya Bodhisattva (Bodhisattva of Dharma Victory) has appeared in the world.』 They proclaimed again: 『In this realm of beings, the Dharma-vijaya Bodhisattva has appeared in the world.』 At that time, people, having heard the devas』 proclamation, named the prince Dharma-vijaya. Sariputra! Prince Dharma-vijaya gradually matured his faculties. At the age of twenty, with pure faith, he left his home and became a monk. After he became a monk, people called him Dharma-vijaya Bhikshu. Sariputra! Because of the great power of mindfulness (smrti) and wisdom (prajna) that Dharma-vijaya Bhikshu possessed, the subtle Dharma gates of the great Bodhisattva treasury naturally manifested. He diligently practiced and was able to completely and permanently eliminate the doubts of beings. For sixty years, he personally traveled and taught, visiting villages, cities, royal capitals, countries, and even pavilions, revealing the Dharma to beings. Within these sixty years, he matured countless devas and humans, enabling them all to dwell in the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment). 『Sariputra!』 As Dharma-vijaya Bhikshu was about to pass away, he made another vow: 『May I be born in the human realm in the next life and become a monk with right faith.』 As soon as he made the vow, he passed away and was reborn in Jambudvipa of this world, in the home of a wealthy elder. At the time of his birth, devas again proclaimed loudly: 『In this world, the Prapti-smrti Bodhisattva (Bodhisattva of Attained Mindfulness) has appeared today.』 They proclaimed this twice. At that time, people, having heard the devas』 proclamation, all called him Prapti-smrti. Sariputra!

是得念菩薩諸根成滿，壯如二十盛年之者，凈信舍家趣于非家。才出家已，宿習力故，便得成就不可思議最勝無上不忘總持多聞具足。六十年中身行化導，巡歷村城王都國邑乃至亭館，處處流化宣說正法、斷眾生疑，開示如是大菩薩藏微妙法門。過六十歲，安置天人滿一拘胝，或住聲聞、或住獨覺、或復安住無上佛智。舍利子！是得念菩薩化眾生已，臨命終時復發是言：『愿我未來生於人中，正信出家。』彼命終已，還生此界大王之家。初生之時，復有天神大聲唱告：『此有情界，依法菩薩出現於世。』如是再返。爾時眾人聞天告已，便名王子以為依法。舍利子！依法菩薩如是漸漸諸根成滿，壯二十歲以信舍家趣于非家。才出家已，宿習力故，便得成就無間斷念念力持故，大菩薩藏微妙法門自然現前。舍利子！依法菩薩而作苾芻，五十年中游行教化，從一聚落至一聚落、從一村墟至一村墟、從城至城、從館至館、從國至國、從一王都至一王都，為諸眾生開示如是菩薩藏法、斷除疑惑。於五十歲令四拘胝諸天人眾，住聲聞乘、住獨覺乘、或住無上諸佛大乘。

「舍利子！是依法菩薩摩訶薩從是命終，生於東方寶藏如來佛之世界。初生之時，即得成就不可思議無上多聞，教化示導六十八拘胝諸天人眾，皆得成滿安住

【現代漢語翻譯】現代漢語譯本：舍利子，得念菩薩的諸根已經圓滿，身體強壯如同二十歲的年輕人，以清凈的信心捨棄家庭，走向非家（出家）。剛一出家，由於宿世的習氣力量，便成就了不可思議、最殊勝、無上的不忘總持（記憶力）和多聞具足。他在六十年中以身作則進行教化引導，巡遊村莊、城鎮、王都、國邑乃至亭館，到處傳播教化，宣說正法，斷除眾生的疑惑，開示這樣的大菩薩藏的微妙法門。過了六十歲，他安置了天人共計一俱胝（千萬），有的安住在聲聞乘，有的安住在獨覺乘，有的安住在無上佛智。舍利子！這位得念菩薩教化眾生完畢，臨命終時又發願說：『愿我未來生於人中，以正信出家。』他命終之後，又轉生到這個世界的大王家中。初生之時，又有天神大聲宣告：『此有情界，依法菩薩出現在世。』就這樣再次返回。當時眾人聽到天神的宣告后，便稱呼王子為依法。舍利子！依法菩薩就這樣漸漸諸根圓滿，到了二十歲，以信心捨棄家庭，走向非家。剛一出家，由於宿世的習氣力量，便成就了無間斷的唸唸力持，因此，大菩薩藏的微妙法門自然顯現。舍利子！依法菩薩作為比丘，在五十年中教化，從一個聚落到另一個聚落，從一個村墟到另一個村墟，從城市到城市，從館舍到館舍，從國家到國家，從一個王都到另一個王都，為眾生開示這樣的大菩薩藏法，斷除他們的疑惑。在五十年中，他使四俱胝（四千萬）諸天人眾，安住在聲聞乘、安住在獨覺乘，或者安住在無上諸佛大乘。舍利子！這位依法菩薩摩訶薩從這裡命終，轉生到東方寶藏如來佛的世界。初生之時，就成就了不可思議的無上多聞，教化引導六十八俱胝（六億八千萬）諸天人眾，都得以圓滿安住。

【English Translation】 English version: Shariputra, the Bodhisattva Detnian's faculties were perfected, his body as strong as a twenty-year-old, with pure faith he left home for the homeless life. As soon as he left home, due to the power of his past habits, he attained inconceivable, most excellent, unsurpassed, unfailing total retention (memory) and complete erudition. For sixty years, he personally guided and taught, traveling through villages, towns, royal capitals, countries, and even pavilions, everywhere spreading teachings, proclaiming the Dharma, dispelling the doubts of sentient beings, and revealing the profound Dharma of the Great Bodhisattva Treasury. After sixty years, he settled a koti (ten million) of gods and humans, some in the Sravaka Vehicle, some in the Pratyekabuddha Vehicle, and some in the unsurpassed wisdom of the Buddhas. Shariputra! This Bodhisattva Detnian, having taught sentient beings, at the time of his death, made this vow: 'May I be born in the human realm in the future, and leave home with right faith.' After his death, he was reborn in the family of a great king in this world. At the time of his birth, a god loudly proclaimed: 'In this realm of sentient beings, the Bodhisattva Yifa has appeared in the world.' Thus, he returned again. At that time, when the people heard the god's proclamation, they named the prince Yifa. Shariputra! Bodhisattva Yifa gradually perfected his faculties, and at the age of twenty, with faith, he left home for the homeless life. As soon as he left home, due to the power of his past habits, he attained the uninterrupted power of mindfulness, and thus, the profound Dharma of the Great Bodhisattva Treasury naturally manifested. Shariputra! Bodhisattva Yifa, as a Bhikshu, for fifty years taught, from one settlement to another, from one village to another, from city to city, from pavilion to pavilion, from country to country, from one royal capital to another, revealing the Dharma of the Bodhisattva Treasury to sentient beings, and dispelling their doubts. In fifty years, he caused four kotis (forty million) of gods and humans to abide in the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the unsurpassed Great Vehicle of the Buddhas. Shariputra! This Bodhisattva Mahasattva Yifa, after his death, was born in the world of the Tathagata Treasure in the East. At the time of his birth, he attained inconceivable, unsurpassed erudition, and taught and guided sixty-eight kotis (680 million) of gods and humans, all of whom attained perfect abiding.

三乘。舍利子！是依法菩薩摩訶薩，于彼寶藏如來法中化眾生已，命終還來於此世界赤蓮花勝佛土贍部洲中，生大王家。當初生時，彼所教化六十八拘胝天人大眾，皆成熟者，于彼命終亦隨菩薩生此佛土，與是菩薩而為眷屬。舍利子！當於爾時，此方世界有佛出世，名最高行如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。其佛壽命滿足八十拘胝歲，爾時人壽量與佛等。舍利子！最高行如來、應、正等覺處世說法，一一歲中有一大會，一一大會皆有八十拘胝諸聲聞眾。其佛凡有八十拘胝聲聞大會，純是大阿羅漢。爾時菩薩為王子時名曰勇施，成就多聞聰睿勝觀，與其眷屬六十八拘胝，如是大眾前後圍繞，往詣薄伽梵最高行如來、應、正等覺所住之處。既到彼已頂禮佛足，繞無數匝卻坐一面。

「舍利子！爾時最高行如來了達勇施王子增上信樂，即便開示本行相應微妙勝法。時勇施王子聞佛開示如是法已，豁然意解得清凈信。心清凈故，即與六十八拘胝眷屬以信舍家趣于非家。既出家已，盡其壽量凈修梵行。舍利子！時勇施王子彼佛法中精進經行於菩薩道，其心將證無上菩提。時最高行如來便為授記，告諸大眾：『今此苾芻勇施菩薩摩訶薩者，次我滅后，當證阿耨多羅三藐

【現代漢語翻譯】現代漢語譯本三乘。舍利子（佛陀的十大弟子之一，以智慧著稱）！這是依法修行的菩薩摩訶薩（偉大的菩薩），在寶藏如來（佛名）的教法中度化眾生后，壽命終結時會回到這個世界的赤蓮花勝佛土（佛土名）贍部洲（四大洲之一，我們所居住的洲）中，出生于大王之家。當他初生時，他所教化的六十八拘胝（數量單位，表示極大的數量）天人大眾，那些已經成熟的眾生，也會在他命終後跟隨菩薩來到這個佛土，成為菩薩的眷屬。舍利子！那時，這個世界會有佛出世，名為最高行如來（佛名）、應（應供）、正等覺（正等正覺）、明行圓滿（智慧和行為都圓滿）、善逝（善於逝世）、世間解（瞭解世間一切）、無上丈夫（無上調御者）、調御士（調御眾生的人）、天人師（天人和人的導師）、佛（覺悟者）、薄伽梵（世尊）。這位佛的壽命長達八十拘胝歲，那時的人的壽命也和佛一樣長。舍利子！最高行如來、應、正等覺在世說法，每年都會舉行一次大法會，每次法會都有八十拘胝的聲聞（聽聞佛法而修行的人）大眾。這位佛總共有八十拘胝的聲聞法會，全部都是大阿羅漢（斷盡煩惱，不再輪迴的聖者）。那時，菩薩作為王子時，名叫勇施，他成就了廣博的學識、聰慧的智慧和殊勝的觀察力，與他的六十八拘胝眷屬，這樣的大眾前後圍繞，前往薄伽梵最高行如來、應、正等覺所居住的地方。到達后，他們頂禮佛足，繞佛無數圈，然後退坐在一旁。『舍利子！那時，最高行如來了解到勇施王子增上的信心和喜樂，就為他開示與他本行相應的微妙殊勝的佛法。當時，勇施王子聽聞佛陀開示這樣的佛法后，豁然開悟，得到了清凈的信心。因為心清凈的緣故，他立即與六十八拘胝的眷屬一起，以信心捨棄了世俗的家，走向了出家修行。出家后，他們盡其一生清凈地修行梵行。舍利子！當時，勇施王子在那位佛的教法中精進修行菩薩道，他的心將要證得無上菩提。這時，最高行如來就為他授記，告訴大眾：『現在這位比丘（出家男子）勇施菩薩摩訶薩，在我滅度后，將證得阿耨多羅三藐三菩提（無上正等正覺）。』

【English Translation】 English version The Three Vehicles. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! This Bodhisattva Mahasattva (great Bodhisattva), who practices according to the Dharma, after having converted sentient beings in the Dharma of Tathagata (Buddha's name) Treasure, upon the end of his life, will return to this world, to the Pure Land of Red Lotus (name of a Buddha land), in Jambudvipa (one of the four continents, where we live), and be born into a royal family. At the time of his birth, the sixty-eight kotis (a unit of large number) of heavenly and human beings he had taught, those who have matured, will also follow the Bodhisattva to this Buddha land after their death, becoming the Bodhisattva's retinue. Shariputra! At that time, a Buddha will appear in this world, named Supreme Practice Tathagata (Buddha's name), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyā-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara-purusa-damya-sarathi (unsurpassed tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (awakened one), Bhagavan (World Honored One). That Buddha's lifespan will be eighty kotis of years, and the lifespan of people at that time will be the same as the Buddha's. Shariputra! Supreme Practice Tathagata, Arhat, Samyak-sambuddha, while in the world teaching the Dharma, will hold a great assembly every year, and each assembly will have eighty kotis of Shravakas (those who hear the Dharma and practice) present. That Buddha will have a total of eighty kotis of Shravaka assemblies, all of whom will be great Arhats (saints who have extinguished all afflictions and are no longer subject to rebirth). At that time, when the Bodhisattva is a prince, he will be named Brave Giver, and he will have achieved vast learning, keen wisdom, and excellent insight. Surrounded by his sixty-eight kotis of retinue, such a great assembly, they will go to the place where Bhagavan Supreme Practice Tathagata, Arhat, Samyak-sambuddha resides. Upon arriving, they will bow at the Buddha's feet, circumambulate the Buddha countless times, and then sit down to one side. 『Shariputra! At that time, Supreme Practice Tathagata, understanding Prince Brave Giver's increased faith and joy, will reveal to him the subtle and excellent Dharma that corresponds to his past practices. At that time, Prince Brave Giver, upon hearing the Buddha's exposition of such Dharma, will suddenly awaken and gain pure faith. Because his mind is pure, he will immediately, along with his sixty-eight kotis of retinue, abandon his worldly home with faith and go forth to practice. After going forth, they will spend their entire lives practicing pure conduct. Shariputra! At that time, Prince Brave Giver, in that Buddha's Dharma, will diligently practice the Bodhisattva path, and his mind will be about to realize Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). At this time, Supreme Practice Tathagata will give him a prophecy, telling the assembly: 『This Bhikshu (monk) Brave Giver Bodhisattva Mahasattva, after my Parinirvana (passing away), will realize Anuttara-samyak-sambodhi.』

三菩提，出現世間，名大精進如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。』舍利子！是最高行如來授彼記已便般涅槃。勇施菩薩見佛滅度戀慕增感，恭敬供養如來舍利，廣起靈廟利益眾生，住持正法開化無量。其後不久，證得阿耨多羅三藐三菩提，名大精進。舍利子！是大精進如來壽量半劫，其佛說法無量大會，一一集會有十二那庾多聲聞弟子，純阿羅漢。

「舍利子！如是無倦精進菩薩摩訶薩為欲修行毗利耶波羅蜜多故，鄭重慇勤尋求如是大菩薩藏微妙法門，聽聞受持、若讀若誦、思惟研究、開析義理，廣為含生宣示演說，惟功不已遂至成佛，名大精進如來、應、正等覺，出興於世，廣宣法化饒益眾生，如上所說。是故舍利子！若有善男子善女人安住大乘微妙正行，欲疾證於阿耨多羅三藐三菩提者，應當奮發勇猛精進，鄭重慇勤尋求如是菩薩藏法，即得奉遇恭敬聽受，乃至廣為含生宣說開闡。何以故？舍利子！勇猛精進菩薩摩訶薩必因尋求大菩薩藏微妙法門，方得成滿毗利耶波羅蜜多故。舍利子！是名菩薩摩訶薩勇猛精進勤修毗利耶波羅蜜多，為眾生故行菩薩行。若諸菩薩摩訶薩精進修行是菩薩行，一切眾魔魔民天子於此菩薩不能嬈亂，又不為彼異道他論所能摧

【現代漢語翻譯】現代漢語譯本：『舍利子！當三菩提（意為正等覺悟）出現於世間時，他名為大精進如來（Tathāgata，如來）、應（Arhat，應供）、正等覺（Samyaksaṃbuddha，正等覺）、明行圓滿（Vidyācaraṇasaṃpanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上丈夫（Anuttara Puruṣadamyasārathi，無上調御丈夫）、調御士（Purisadamyasarathi，調御丈夫）、天人師（Śāstā Devamanuṣyāṇāṃ，天人師）、佛（Buddha，佛陀）、薄伽梵（Bhagavat，世尊）。』舍利子！這位最高行如來授記之後便入般涅槃（Parinirvāṇa，完全的涅槃）。勇施菩薩（Vīradatta Bodhisattva）見到佛陀滅度，戀慕之情倍增，恭敬供養如來舍利，廣建靈廟以利益眾生，住持正法，開化無量眾生。其後不久，他證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），名號為大精進。舍利子！這位大精進如來的壽命為半劫（kalpa，劫），他說法時有無量大會，每一大會都有十二那庾多（nayuta，數量單位）聲聞弟子，他們都是阿羅漢（Arhat，阿羅漢）。『舍利子！像這樣不懈精進的菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），爲了修行毗利耶波羅蜜多（Vīrya-pāramitā，精進波羅蜜多），鄭重慇勤地尋求這樣的大菩薩藏（Mahābodhisattvapiṭaka，大菩薩的寶藏）微妙法門，聽聞受持，或讀或誦，思惟研究，開析義理，廣泛地為一切眾生宣示演說，唯有功德不停止，最終成就佛果，名為大精進如來、應、正等覺，出現於世，廣宣法化，饒益眾生，如上所說。因此，舍利子！如果有善男子善女人安住于大乘（Mahāyāna，大乘）微妙正行，想要迅速證得阿耨多羅三藐三菩提，就應當奮發勇猛精進，鄭重慇勤地尋求這樣的大菩薩藏法，就能遇到並恭敬聽受，乃至廣泛地為一切眾生宣說開闡。為什麼呢？舍利子！勇猛精進的菩薩摩訶薩必定因為尋求大菩薩藏微妙法門，才能圓滿成就毗利耶波羅蜜多。舍利子！這就是菩薩摩訶薩勇猛精進勤修毗利耶波羅蜜多，爲了眾生而行菩薩行。如果諸菩薩摩訶薩精進修行這種菩薩行，一切眾魔（Māra，魔）魔民天子都不能擾亂這位菩薩，也不會被那些異道邪說所摧毀。

【English Translation】 English version: 'Shariputra! When a Samyaksaṃbuddha (perfectly enlightened one) appears in the world, he is named Mahāvīrya Tathāgata (the Thus-Gone One, the one who has thus come), Arhat (worthy one), Samyaksaṃbuddha (perfectly enlightened one), Vidyācaraṇasaṃpanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara Puruṣadamyasārathi (unexcelled trainer of men), Purisadamyasarathi (trainer of men), Śāstā Devamanuṣyāṇāṃ (teacher of gods and men), Buddha (the awakened one), and Bhagavat (the Blessed One).' Shariputra! This Tathāgata of supreme conduct, after giving his prediction, enters Parinirvāṇa (final nirvana). Bodhisattva Vīradatta (Courageous Giver), seeing the Buddha's passing, felt his longing increase, respectfully made offerings to the relics of the Tathāgata, widely built stupas to benefit beings, upheld the true Dharma, and enlightened countless beings. Not long after, he attained Anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment), and was named Mahāvīrya (Great Exertion). Shariputra! The lifespan of this Mahāvīrya Tathāgata was half a kalpa (eon), and in his Dharma assemblies, each had twelve nayutas (a large number) of Śrāvaka (hearer) disciples, all of whom were Arhats (worthy ones). 'Shariputra! Thus, a Bodhisattva-mahāsattva (great bodhisattva) who is tirelessly diligent, in order to practice the Vīrya-pāramitā (perfection of vigor), earnestly seeks such profound Dharma teachings of the Mahābodhisattvapiṭaka (great bodhisattva treasury), listens to and upholds them, whether reading or reciting, contemplating and studying, analyzing their meanings, and widely proclaims and expounds them to all beings. Only by not ceasing his efforts does he eventually attain Buddhahood, and is named Mahāvīrya Tathāgata, Arhat, Samyaksaṃbuddha, appearing in the world, widely proclaiming the Dharma, and benefiting beings, as described above. Therefore, Shariputra! If there is a good man or good woman who abides in the sublime practice of the Mahāyāna (Great Vehicle), and wishes to quickly attain Anuttarā-samyak-saṃbodhi, they should arouse courageous diligence, earnestly seek such Dharma of the Bodhisattva treasury, and they will encounter it, respectfully listen to and uphold it, and even widely proclaim and expound it to all beings. Why is this so? Shariputra! A Bodhisattva-mahāsattva of courageous diligence must, by seeking the profound Dharma teachings of the great Bodhisattva treasury, be able to fully accomplish the Vīrya-pāramitā. Shariputra! This is how a Bodhisattva-mahāsattva courageously and diligently cultivates the Vīrya-pāramitā, practicing the Bodhisattva path for the sake of all beings. If Bodhisattva-mahāsattvas diligently practice this Bodhisattva path, all Māras (demons), their people, and the sons of gods cannot disturb these Bodhisattvas, nor can they be destroyed by those of other paths and doctrines.'

屈。

大寶積經卷第四十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四十九

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之十五靜慮波羅蜜多品第十之一

「複次舍利子！云何名為菩薩摩訶薩精勤修學靜慮波羅蜜多，為眾生故行菩薩行？舍利子！菩薩摩訶薩為眾生故，具足勤修四種靜慮。何謂為四？舍利子！菩薩摩訶薩離欲、離惡不善法故，有尋有伺離生喜樂，是名菩薩安住第一具足靜慮。又舍利子！菩薩摩訶薩滅尋伺故，內正等凈心一趣體，無尋無伺定生喜樂，是名菩薩安住第二具足靜慮。又舍利子！菩薩摩訶薩為離喜故便住于舍，正念正知身正受樂，眾聖所說有舍有念樂住離喜，是名菩薩安住第三具足靜慮。又舍利子！菩薩摩訶薩為斷樂故，斷苦為先及憂喜沒，不苦不樂舍念清凈，是名菩薩安住第四具足靜慮。舍利子！菩薩摩訶薩於是靜慮，定心清白無有穢濁，離隨煩惱不捨深定，而能發起一切靜慮種種作業，是名菩薩摩訶薩依靜慮波羅蜜多故勤修如是四種靜慮。

「複次舍利子！云何菩薩摩訶薩靜慮作業？所謂菩薩成就神通智業圓滿。舍利子！云何名為菩薩神通？復以何等而為智業？舍利子！言通智者，菩薩摩訶薩成就通智具足五種。何

【現代漢語翻譯】現代漢語譯本屈。

《大寶積經》卷第四十八大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第四十九

大唐三藏法師玄奘奉詔譯

菩薩藏會第十二之十五靜慮波羅蜜多品第十之一

『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！什麼叫做菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）精勤修學靜慮波羅蜜多（dhyāna-pāramitā，禪定波羅蜜）？爲了眾生而行菩薩行？舍利子！菩薩摩訶薩爲了眾生，具足勤修四種靜慮。哪四種呢？舍利子！菩薩摩訶薩因為遠離慾望、遠離邪惡不善的法，有尋（vitarka，粗略的思考）有伺（vicāra，細緻的思考）而生起的喜樂，這叫做菩薩安住第一具足靜慮。又，舍利子！菩薩摩訶薩因為滅除尋伺，內心真正平等清凈，心專注於一境，無尋無伺而生起的喜樂，這叫做菩薩安住第二具足靜慮。又，舍利子！菩薩摩訶薩爲了遠離喜樂，便安住于舍（upekṣā，不苦不樂的平靜狀態），正念正知，身體感受快樂，眾聖所說，有舍有唸的快樂安住，這叫做菩薩安住第三具足靜慮。又，舍利子！菩薩摩訶薩爲了斷除快樂，先斷除痛苦，以及憂愁和喜悅都消失，不苦不樂，舍念清凈，這叫做菩薩安住第四具足靜慮。舍利子！菩薩摩訶薩在這些靜慮中，心定清白沒有污濁，遠離隨煩惱，不捨棄深定，而能發起一切靜慮的種種作用，這叫做菩薩摩訶薩依靠靜慮波羅蜜多而勤修這四種靜慮。

『再者，舍利子！什麼叫做菩薩摩訶薩的靜慮作用？就是菩薩成就神通智業圓滿。舍利子！什麼叫做菩薩的神通？又以什麼作為智業？舍利子！所謂通智，菩薩摩訶薩成就通智，具足五種。

【English Translation】 English version Qu.

The Great Treasure Trove Sutra, Volume 48 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 49

Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree

Section 12, Chapter 15: The Perfection of Dhyana (Meditation), Part 1 of the Bodhisattva Treasury Assembly

'Furthermore, Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! What is called a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) diligently studying and practicing the Dhyana-Paramita (dhyāna-pāramitā, the perfection of meditation), performing the bodhisattva practices for the sake of sentient beings? Shariputra! For the sake of sentient beings, a Bodhisattva-Mahasattva diligently cultivates the four dhyanas. What are the four? Shariputra! Because a Bodhisattva-Mahasattva is free from desire, free from evil and unwholesome dharmas, there is joy and happiness born of vitarka (initial application of thought) and vicara (sustained application of thought), this is called a Bodhisattva abiding in the first complete dhyana. Furthermore, Shariputra! Because a Bodhisattva-Mahasattva extinguishes vitarka and vicara, the mind is internally and equally purified, the mind is focused on one point, and there is joy and happiness born of no vitarka and no vicara, this is called a Bodhisattva abiding in the second complete dhyana. Furthermore, Shariputra! Because a Bodhisattva-Mahasattva is free from joy, he abides in upekṣā (equanimity), with right mindfulness and right knowledge, the body experiences happiness, as the sages say, there is happiness in abiding with equanimity and mindfulness, this is called a Bodhisattva abiding in the third complete dhyana. Furthermore, Shariputra! Because a Bodhisattva-Mahasattva is free from happiness, he first abandons suffering, and both sorrow and joy disappear, there is neither suffering nor happiness, equanimity and mindfulness are pure, this is called a Bodhisattva abiding in the fourth complete dhyana. Shariputra! In these dhyanas, the mind of a Bodhisattva-Mahasattva is pure and without defilement, free from the secondary afflictions, not abandoning deep samadhi, and able to initiate all kinds of actions of dhyana, this is called a Bodhisattva-Mahasattva diligently cultivating these four dhyanas by relying on the Dhyana-Paramita.'

'Furthermore, Shariputra! What are the actions of a Bodhisattva-Mahasattva's dhyana? It is when a Bodhisattva achieves the perfection of the wisdom of supernormal powers. Shariputra! What are called the supernormal powers of a Bodhisattva? And what is the wisdom of these actions? Shariputra! The so-called wisdom of supernormal powers, a Bodhisattva-Mahasattva achieves the wisdom of supernormal powers, possessing five kinds.'

等為五？所謂天眼作證智通、天耳作證智通、他心智作證智通、宿住憶念作證智通、如意足差別作證智通。舍利子！是名菩薩摩訶薩五種神通，菩薩于中具足成就智業圓滿。

「複次舍利子！云何菩薩摩訶薩天眼性作證智通？云何神通智業圓滿？舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，得是天眼智業圓滿。如是定心清凈明白，又無濁穢離隨煩惱故，于含識死生作證智神通，其心善趣入。舍利子！如是菩薩摩訶薩天眼清凈，明亮顯照超過於人，觀諸含識若死若生、好色惡色、善趣惡趣、若劣若勝，隨諸眾生業所積集悉能了知。如是以凈天眼，見諸眾產生就身惡行、成就語惡行、成就意惡行、誹謗賢聖發起邪見，彼由邪見業受因故，身壞終后墮于惡趣生地獄中。如是眾產生就身妙行、成就語妙行、成就意妙行、不謗賢聖、發起正見，彼以正見業受因故，身壞命終往生善趣天世界中。舍利子！是名菩薩摩訶薩天眼清凈超過於人，隨諸眾生業所積集悉能明見。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，所獲天眼明徹最勝，過諸含生所得天眼。舍利子！由是菩薩所獲天眼極善明朗，徹視顯現所有色相，若粗若細、若勝若劣、若遠若近，如是諸境皆對目前悉能明見。又舍利子！菩薩摩訶薩由是眼故，一切有

【現代漢語翻譯】現代漢語譯本：哪五種呢？即所謂的天眼作證智通（能見眾生生死的神通）、天耳作證智通（能聽見一切聲音的神通）、他心智作證智通（能知他人心念的神通）、宿住憶念作證智通（能回憶過去世的神通）、如意足差別作證智通（能隨意變化的神通）。舍利子！這被稱為菩薩摩訶薩的五種神通，菩薩通過這些神通具足成就智慧和事業的圓滿。「再者，舍利子！菩薩摩訶薩如何獲得天眼性作證智通？如何使神通智慧和事業圓滿？舍利子！菩薩摩訶薩因為修行靜慮波羅蜜多（禪定到彼岸）的緣故，獲得這種天眼智慧和事業的圓滿。當禪定之心清凈明澈，沒有污濁和煩惱時，對於眾生的生死，能以作證智神通深入瞭解。舍利子！這樣的菩薩摩訶薩天眼清凈，明亮顯照，超越常人，能觀察到眾生的死亡和出生，好色和惡色，善趣和惡趣，以及低劣和殊勝，能瞭解眾生所積累的業力。菩薩以清凈的天眼，看到眾生造作身惡行、語惡行、意惡行，誹謗賢聖，生起邪見，他們因為邪見業的果報，身壞命終后墮入惡趣地獄。同樣，菩薩看到眾生造作身妙行、語妙行、意妙行，不誹謗賢聖，生起正見，他們因為正見業的果報，身壞命終后往生善趣天界。舍利子！這就是菩薩摩訶薩天眼清凈，超越常人，能明見眾生所積累的業力。「再者，舍利子！菩薩摩訶薩因為修行靜慮波羅蜜多的緣故，所獲得的天眼明徹最勝，超過其他眾生所獲得的天眼。舍利子！因此，菩薩所獲得的天眼極其明亮，能清晰地看到一切色相，無論是粗糙還是細微，殊勝還是低劣，遙遠還是臨近，所有這些境界都如同在眼前一樣，都能明見。又，舍利子！菩薩摩訶薩因為這天眼，能看到一切有

【English Translation】 English version: What are the five? They are the so-called divine eye witnessing wisdom (ability to see the death and rebirth of beings), divine ear witnessing wisdom (ability to hear all sounds), mind-reading witnessing wisdom (ability to know the thoughts of others), recollection of past lives witnessing wisdom (ability to recall past lives), and the miraculous power of transformation witnessing wisdom (ability to transform at will). Shariputra! These are called the five supernormal powers of a Bodhisattva Mahasattva, through which a Bodhisattva fully achieves wisdom and the perfection of their work. Furthermore, Shariputra! How does a Bodhisattva Mahasattva attain the divine eye witnessing wisdom? How does one perfect the wisdom and work of supernormal powers? Shariputra! A Bodhisattva Mahasattva, through the practice of Dhyana Paramita (perfection of meditation), attains this divine eye wisdom and the perfection of their work. When the mind of meditation is pure and clear, without defilement or afflictions, one can deeply understand the death and rebirth of beings through the witnessing wisdom of supernormal powers. Shariputra! Such a Bodhisattva Mahasattva's divine eye is pure, bright, and illuminating, surpassing ordinary people. They can observe the death and birth of beings, good and bad forms, good and bad realms, and the inferior and superior, understanding the karma accumulated by beings. With their pure divine eye, the Bodhisattva sees beings who commit evil deeds of body, speech, and mind, slander the virtuous, and generate wrong views. Due to the karmic consequences of these wrong views, they fall into the evil realms of hell after death. Similarly, the Bodhisattva sees beings who commit virtuous deeds of body, speech, and mind, do not slander the virtuous, and generate right views. Due to the karmic consequences of these right views, they are reborn in the good realms of the heavens after death. Shariputra! This is how the Bodhisattva Mahasattva's divine eye is pure, surpassing ordinary people, and able to clearly see the karma accumulated by beings. Furthermore, Shariputra! Because a Bodhisattva Mahasattva practices Dhyana Paramita, the divine eye they attain is the most clear and superior, surpassing the divine eyes attained by other beings. Shariputra! Therefore, the divine eye attained by a Bodhisattva is extremely bright, clearly seeing all forms, whether coarse or fine, superior or inferior, distant or near. All these realms are as if right before their eyes, and they can see them clearly. Moreover, Shariputra! Because of this divine eye, a Bodhisattva Mahasattva can see all that exists.

障諸色像等，經菩薩眼徹視明朗皆無障礙。是故舍利子！此菩薩摩訶薩所獲天眼，于諸天中為最為勝。如是一切那伽、一切藥叉、健達縛、阿素洛、有學無學及阿羅漢、諸獨覺等所得之眼，菩薩于彼所得天眼作證智通，為最為上、為尊為勝、為妙為明，清徹第一。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，所獲天眼諸出離道之所發生。以是天眼極善明瞭徹視顯現故，所有十方無量無邊諸世界中，粗細勝劣、若近若遠，一切諸色如實明見。又以是眼于彼十方無邊無際諸世界中，所有含識生一切趣，除無色界，彼一切類皆能如實了知明見。又以是眼善知眾生所有業因及業果報，又善了知彼諸眾生所有諸根及諸根因、諸根差別，悉能分別如實了知。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，又以是眼能觀十方無量無邊諸佛國土功德莊嚴，皆對目前悉能現見。既現見已，清凈修治所行戒聚，即以迴向所成佛土清凈功德之所莊嚴。舍利子！是名菩薩摩訶薩具足天眼安住尸羅圓滿迴向。又舍利子！菩薩摩訶薩天眼清朗超過於人，如實明見一切諸佛及菩薩僧。既現見已，彼諸正士所有軌則，景行根念、正智威儀、聖法解脫智，住證得總持勝智，巧妙智慧、方便善權，趣入如是一切勝妙法行，菩薩悉能如

【現代漢語翻譯】現代漢語譯本能障礙各種色相的事物，通過菩薩的眼睛都能清晰明瞭地看透，沒有任何障礙。所以，舍利子！這位菩薩摩訶薩所獲得的天眼，在所有天人之中是最為殊勝的。像這樣，一切那伽（龍）、一切藥叉（夜叉）、健達縛（香神）、阿素洛（阿修羅）、有學（還在學習的聖者）、無學（已完成學習的聖者）以及阿羅漢、諸獨覺等所獲得的天眼，菩薩以其所獲得的天眼作為證智神通，是最為上等的、最為尊貴的、最為殊勝的、最為微妙的、最為明亮的，清澈透徹第一。「再者，舍利子！菩薩摩訶薩因為修行靜慮波羅蜜多（禪定波羅蜜）的緣故，所獲得的天眼是各種出離之道所產生的。因為這天眼極其明瞭，能夠清晰地看透顯現，所以，在所有十方無量無邊的世界中，無論是粗糙的還是精細的，無論是殊勝的還是低劣的，無論是近的還是遠的，一切的色相都能如實地看見。又以這天眼，在十方無邊無際的世界中，所有有情眾生所生的各種趣向，除了無色界，所有這些種類都能如實地了知明見。又以這天眼，能夠善知眾生所有的業因和業果報，又能夠善知這些眾生所有的諸根以及諸根的因、諸根的差別，都能夠分別如實地了知。「再者，舍利子！菩薩摩訶薩因為修行靜慮波羅蜜多的緣故，又以這天眼能夠觀察十方無量無邊的諸佛國土的功德莊嚴，都如同在眼前一樣能夠看見。看見之後，清凈地修治所行的戒律，就以此迴向所成就的佛土清凈功德的莊嚴。舍利子！這叫做菩薩摩訶薩具足天眼，安住于戒律圓滿的迴向。又舍利子！菩薩摩訶薩的天眼清朗超過常人，如實地看見一切諸佛和菩薩僧。看見之後，那些正士所有的軌則，高尚的品行、根念、正智威儀、聖法解脫智，安住于證得總持的殊勝智慧，巧妙的智慧、方便善巧，趣入像這樣一切殊勝微妙的法行，菩薩都能夠如實地了知。」

【English Translation】 English version That which obstructs all forms and appearances, the Bodhisattva's eye penetrates and sees clearly without any hindrance. Therefore, Shariputra! This heavenly eye obtained by this Bodhisattva Mahasattva is the most superior among all heavenly beings. Likewise, the heavenly eyes obtained by all Nagas (dragons), all Yakshas (night spirits), Gandharvas (celestial musicians), Asuras (demigods), those in training (Saints still learning), those beyond training (Saints who have completed learning), Arhats, and Pratyekabuddhas, the Bodhisattva, with the heavenly eye he has obtained as a witness to his wisdom and spiritual powers, is the most supreme, the most honored, the most excellent, the most subtle, the most luminous, and the clearest of all. Furthermore, Shariputra! The heavenly eye obtained by the Bodhisattva Mahasattva through the practice of Dhyana Paramita (Perfection of Meditation) arises from the various paths of liberation. Because this heavenly eye is extremely clear and can see through and manifest things clearly, in all the ten directions of immeasurable and boundless worlds, whether they are coarse or fine, superior or inferior, near or far, all forms are seen as they truly are. Moreover, with this eye, in those ten directions of boundless and limitless worlds, all sentient beings born in all realms, except for the formless realm, all these kinds can be truly known and seen clearly. Furthermore, with this eye, one can know well the causes of all beings' karma and the results of their karma, and also know well all the faculties of these beings, as well as the causes of these faculties and the differences between them, and can distinguish and know them as they truly are. Furthermore, Shariputra! Because the Bodhisattva Mahasattva practices Dhyana Paramita, with this eye, he can also observe the meritorious adornments of the Buddha lands in the ten directions, immeasurable and boundless, all of which can be seen as if they are right before his eyes. Having seen them, he purifies and cultivates the precepts he has practiced, and then dedicates the merits of the pure adornments of the Buddha land he has achieved. Shariputra! This is called the Bodhisattva Mahasattva possessing the heavenly eye, abiding in the perfection of precepts, and dedicating the merits. Furthermore, Shariputra! The Bodhisattva Mahasattva's heavenly eye is clearer than that of ordinary people, and he truly sees all the Buddhas and the Sangha of Bodhisattvas. Having seen them, he understands all the rules of those righteous ones, their noble conduct, their mindfulness, their righteous wisdom and dignified demeanor, their wisdom of liberation from the holy Dharma, abiding in the attainment of the superior wisdom of Dharani, their skillful wisdom, and their expedient means, and he enters into all such superior and subtle Dharma practices, all of which the Bodhisattva can truly know.

實明見，便志勤修速令圓滿。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，所得天眼清凈超人，無量功德之所成就。何以故？是眼無障，於一切色悉能見故；是眼無著，於一切色無執著故；是眼解脫，解脫一切隨眠見故；是眼清凈；性清徹故；是眼無依，以諸境界無所依故；是眼無受，煩惱隨眠不執受故；是眼無翳，無疑惑故；是眼無縛，離障法故；是眼明瞭，證法明故；是眼依智，行非識故；是眼無染無恚無癡遠離一切煩惱濁故；是眼隨順勝抉擇分，以為聖行之所根故；是眼無礙相，於一切眾生等放神光故；是眼清朗，離聚亂故；是眼無垢，性皎凈故。又舍利子！是菩薩眼能引佛眼，性如虛空無所退舍。是菩薩眼無著無縛，于諸愛恚皆悉遠離。是菩薩眼行義境界，等行正法清凈智道，于諸眾生善能安住高廣大悲。是菩薩眼于來求者無所恚礙，是菩薩眼于犯戒者曾無譏毀，是菩薩眼于諸愆失能隨守護，是菩薩眼于彼懶惰能施策進，是菩薩眼於心亂者示靜慮分，是菩薩眼于惡慧者施正慧眼，是菩薩眼行邪道者開示正路，是菩薩眼于彼下劣信樂眾生示現如來廣大佛法，是菩薩眼畢竟能趣一切智智，高廣神通妙覺現前，乃至道場無有退轉。舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故獲是天眼神通作證智業圓滿。

【現代漢語翻譯】現代漢語譯本：

真實明白地見到，便立志勤奮修行，迅速使其圓滿。『再者，舍利子！菩薩摩訶薩（偉大的菩薩）修行靜慮波羅蜜多（禪定到彼岸）的緣故，所獲得的天眼清凈超凡，由無量功德成就。為什麼呢？因為這眼睛沒有障礙，對於一切色法都能看見；這眼睛沒有執著，對於一切色法沒有執著；這眼睛解脫，解脫一切隨眠（潛在的煩惱）的見解；這眼睛清凈，因為本性清澈；這眼睛沒有依賴，因為對於一切境界沒有依賴；這眼睛沒有感受，煩惱隨眠不執受；這眼睛沒有翳障，沒有疑惑；這眼睛沒有束縛，遠離障礙法；這眼睛明瞭，因為證悟了法而明瞭；這眼睛依于智慧，因為行於非識（超越意識）的境界；這眼睛沒有污染，沒有嗔恚，沒有愚癡，遠離一切煩惱的污濁；這眼睛隨順殊勝的抉擇分（智慧的抉擇），作為聖行的根本；這眼睛沒有障礙的相，對於一切眾生平等地放出神光；這眼睛清朗，遠離散亂；這眼睛沒有垢染，因為本性皎潔清凈。』『又，舍利子！這菩薩的眼睛能引導佛眼，本性如同虛空，沒有退舍。這菩薩的眼睛沒有執著，沒有束縛，對於一切愛慾和嗔恚都遠離。這菩薩的眼睛行於正義的境界，平等地行於正法清凈的智慧之道，對於一切眾生善能安住高廣的大悲。這菩薩的眼睛對於前來求助的人沒有嗔恚和障礙，這菩薩的眼睛對於犯戒的人從來沒有譏諷和譭謗，這菩薩的眼睛對於一切過失能夠隨順守護，這菩薩的眼睛對於那些懶惰的人能夠施以策勵和精進，這菩薩的眼睛對於心意散亂的人指示禪定的部分，這菩薩的眼睛對於惡慧的人施予正慧之眼，這菩薩的眼睛對於行於邪道的人開示正路，這菩薩的眼睛對於那些下劣信樂的眾生示現如來廣大的佛法，這菩薩的眼睛最終能夠趣向一切智智（佛的智慧），高廣的神通妙覺顯現於前，乃至道場（菩提樹下）沒有退轉。舍利子！這名為菩薩摩訶薩依于靜慮波羅蜜多而獲得天眼神通，作為證智的行業圓滿。』

【English Translation】 English version:

Having truly and clearly seen, one then resolves to diligently cultivate, quickly bringing it to perfection. 'Furthermore, Shariputra! Because a Bodhisattva Mahasattva (great Bodhisattva) cultivates Dhyana Paramita (perfection of meditation), the heavenly eye obtained is pure and surpasses that of humans, accomplished by immeasurable merits. Why is that? Because this eye has no obstruction, it can see all forms; this eye has no attachment, it has no clinging to any forms; this eye is liberated, it is liberated from all latent views; this eye is pure, because its nature is clear; this eye has no dependence, because it does not rely on any realms; this eye has no reception, it does not receive the latent afflictions; this eye has no dimness, it has no doubts; this eye has no bondage, it is free from obstructive dharmas; this eye is clear, because it has realized the Dharma; this eye relies on wisdom, because it acts beyond the realm of consciousness; this eye is without defilement, without hatred, without delusion, it is far from all the turbidity of afflictions; this eye is in accordance with the superior decisive aspect (wisdom's discernment), as the root of holy practice; this eye has no obstructive aspect, it equally emits divine light to all beings; this eye is clear, free from confusion; this eye is without blemish, because its nature is pure and bright.' 'Moreover, Shariputra! This eye of the Bodhisattva can lead to the Buddha's eye, its nature is like space, without retreat. This eye of the Bodhisattva has no attachment, no bondage, it is far from all love and hatred. This eye of the Bodhisattva acts in the realm of righteousness, equally acts on the path of pure wisdom of the righteous Dharma, and is able to firmly establish great compassion for all beings. This eye of the Bodhisattva has no anger or obstruction towards those who come seeking help, this eye of the Bodhisattva never mocks or slanders those who break precepts, this eye of the Bodhisattva is able to protect and guard against all faults, this eye of the Bodhisattva is able to encourage and advance those who are lazy, this eye of the Bodhisattva shows the aspect of meditation to those whose minds are scattered, this eye of the Bodhisattva gives the eye of right wisdom to those with wrong wisdom, this eye of the Bodhisattva shows the right path to those who walk on the wrong path, this eye of the Bodhisattva shows the vast Buddha Dharma of the Tathagata to those inferior beings who have faith and joy, this eye of the Bodhisattva is ultimately able to lead to the all-knowing wisdom (Buddha's wisdom), the high and vast miraculous enlightenment appears before it, and there is no retreat even at the Bodhi tree (place of enlightenment). Shariputra! This is called the Bodhisattva Mahasattva obtaining the heavenly eye through Dhyana Paramita, as the perfection of the work of realizing wisdom.'

「複次舍利子！云何菩薩摩訶薩修行靜慮波羅蜜多故獲是天耳性作證智神通？復以何等神通智業具足圓滿？舍利子！菩薩摩訶薩以依靜慮波羅蜜多故，勤修獲得是天耳性，徹聽清凈超過於人，有二種聲，人非人等若遠若近，皆聞顯現。舍利子！是菩薩摩訶薩以天耳性，能聞十方無量無邊諸世界中一切聲響，所謂天聲、龍聲、藥叉聲、健達縛聲、阿素洛聲、揭路荼聲、緊捺洛聲、牟呼洛伽聲、人非人聲，及聞賢聖說法之聲、如來聲、獨覺聲、菩薩聲、聲聞聲。如是等一切聲響，菩薩摩訶薩以天耳性徹聽之力悉現聞知。又能了知諸弊惡趣所有音聲，地獄聲、畜生聲、焰魔界聲。如是等無量無邊一切聲響，菩薩摩訶薩以天耳性徹聽之力悉能現聞。又諸小蟲蚊虻蠅蟻，乃至微細有命之類隨所發聲，菩薩摩訶薩以天耳性悉能現聞。又舍利子！菩薩摩訶薩天耳清凈，若諸眾生於心所緣起善不善發生語業，以天耳性悉能了知。又能了知，或有諸業善因攝受、或有諸業不善因攝受，如是一切悉能了知。菩薩摩訶薩又能了知，或有語業貪隨眠故瞋恚發起，或有語業瞋隨眠故貪慾發起。又能了知，或有語業貪瞋隨眠故愚癡發起，或有語業癡隨眠故貪瞋發起。又能了知，或有語業貪隨眠故貪慾發起，或有語業瞋隨眠故瞋恚發起，或有

【現代漢語翻譯】現代漢語譯本：「舍利子，再問你！菩薩摩訶薩如何通過修行靜慮波羅蜜多（禪定到彼岸）而獲得天耳通，並證得神通智慧？又以何種神通智慧的修行而達到圓滿具足？舍利子，菩薩摩訶薩依靠靜慮波羅蜜多，勤奮修行而獲得天耳通，能清晰地聽到超越常人的聲音。有兩種聲音，無論是人還是非人，無論是遠還是近，都能清楚地聽到。舍利子，這位菩薩摩訶薩通過天耳通，能聽到十方無量無邊世界中的一切聲音，包括天人的聲音、龍的聲音、藥叉（夜叉，一種守護神）的聲音、健達縛（乾闥婆，天上的樂神）的聲音、阿素洛（阿修羅，一種好戰的神）的聲音、揭路荼（迦樓羅，一種金翅鳥神）的聲音、緊捺洛（緊那羅，一種歌神）的聲音、牟呼洛伽（摩睺羅伽，一種大蟒神）的聲音，以及人和非人的聲音。還能聽到賢聖說法的聲音，如來（佛）的聲音、獨覺（辟支佛）的聲音、菩薩的聲音、聲聞（佛陀的弟子）的聲音。所有這些聲音，菩薩摩訶薩都能通過天耳通清晰地聽到並瞭解。他還能瞭解惡道中的各種聲音，如地獄的聲音、畜生的聲音、焰魔界（餓鬼道）的聲音。所有這些無量無邊的聲音，菩薩摩訶薩都能通過天耳通清晰地聽到。即使是小蟲、蚊子、蒼蠅、螞蟻，乃至微小的有生命之物所發出的聲音，菩薩摩訶薩也能通過天耳通清晰地聽到。舍利子，菩薩摩訶薩的天耳清凈，如果眾生心中所想的善或不善之事引發了語言行為，他都能通過天耳通了解。他還能瞭解，有些行為是善因所攝受，有些行為是不善因所攝受，所有這些他都能瞭解。菩薩摩訶薩還能瞭解，有些語言行為是由於貪慾的煩惱而引發的嗔恨，有些語言行為是由於嗔恨的煩惱而引發的貪慾。他還能瞭解，有些語言行為是由於貪慾和嗔恨的煩惱而引發的愚癡，有些語言行為是由於愚癡的煩惱而引發的貪慾和嗔恨。他還能瞭解，有些語言行為是由於貪慾的煩惱而引發的貪慾，有些語言行為是由於嗔恨的煩惱而引發的嗔恨，有些

【English Translation】 English version: Furthermore, Shariputra, how does a Bodhisattva Mahasattva, through the practice of Dhyana Paramita (perfection of meditation), attain the divine ear faculty and realize the supernormal wisdom of direct knowledge? And through what kind of supernormal wisdom practice does he achieve complete perfection? Shariputra, a Bodhisattva Mahasattva, relying on Dhyana Paramita, diligently cultivates and attains the divine ear faculty, enabling him to hear clearly beyond the capacity of ordinary people. There are two kinds of sounds, whether from humans or non-humans, whether far or near, all are heard distinctly. Shariputra, this Bodhisattva Mahasattva, through the divine ear faculty, can hear all sounds in the immeasurable worlds of the ten directions, including the sounds of gods, dragons, Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (a type of warring deity), Garudas (a type of bird-like deity), Kinnaras (a type of celestial musician), Mahoragas (a type of serpent deity), and the sounds of humans and non-humans. He can also hear the sounds of the wise and holy teaching the Dharma, the sounds of the Tathagatas (Buddhas), Pratyekabuddhas (solitary Buddhas), Bodhisattvas, and Shravakas (Buddha's disciples). All these sounds, the Bodhisattva Mahasattva can clearly hear and understand through the power of the divine ear faculty. He can also understand the various sounds of the evil realms, such as the sounds of hell, the sounds of animals, and the sounds of the Yama realm (realm of hungry ghosts). All these immeasurable sounds, the Bodhisattva Mahasattva can clearly hear through the power of the divine ear faculty. Even the sounds made by small insects, mosquitoes, flies, ants, and even the most minute living beings, the Bodhisattva Mahasattva can clearly hear through the divine ear faculty. Furthermore, Shariputra, the Bodhisattva Mahasattva's divine ear is pure. If sentient beings' thoughts, whether good or bad, give rise to verbal actions, he can understand them through the divine ear faculty. He can also understand that some actions are influenced by good causes, and some actions are influenced by bad causes; he can understand all of these. The Bodhisattva Mahasattva can also understand that some verbal actions arise from anger due to the latent tendency of greed, and some verbal actions arise from greed due to the latent tendency of anger. He can also understand that some verbal actions arise from ignorance due to the latent tendency of greed and anger, and some verbal actions arise from greed and anger due to the latent tendency of ignorance. He can also understand that some verbal actions arise from greed due to the latent tendency of greed, some verbal actions arise from anger due to the latent tendency of anger, and some

語業癡隨眠故愚癡發起。如是一切隨有言說音聲所顯，悉能了知。又能了知，或有語業意解清凈方便染礙，或有語業方便清凈意解染礙，如是一切所有音聲，菩薩摩訶薩以無礙天耳大神通智，隨諸遠近皆如實知。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，天耳通智清凈明達，十方世界聖及非聖所有音聲皆悉聽聞，復能分別無有錯謬。雖聞聽已，于聖音聲不起欣愛，于非聖聲不生嫌嫉。又于聖聲聽聞知故獲得大慈，于非聖聲聽聞知故獲得大悲。又十方諸聲一時無量，菩薩摩訶薩以前後際分齊智力，天耳無亂皆如實知。

「複次舍利子！菩薩摩訶薩以凈天耳周廣聽聞，盡於十方一切世界如來游化剎土之處，佛薄伽梵說法言音悉皆聽聞。既得聞已念器不忘，一切能持不令流散，如處器中堅住不溢。如是舍利子！菩薩摩訶薩聞如來聲亦復如是，悉能了知堅不堅法。又舍利子！是菩薩摩訶薩為聽法故，非於一佛所說法音而偏領受、于第二佛所說法音纏縛障礙。何以故？菩薩摩訶薩聞法無厭故？雖復前後一切如來所說法音？皆能任持無有錯謬。又菩薩摩訶薩以凈天耳？悉能聽聞十方世界善不善聲。此諸聲中有所顯說時非時語，如是無量皆如實知。舍利子！何等名為時非時語？舍利子！諸佛菩薩善知時宜，或時

【現代漢語翻譯】現代漢語譯本由於語言行為的愚癡習氣，愚癡便會產生。像這樣，一切通過言語聲音所表達的，菩薩都能完全瞭解。菩薩也能瞭解，有些語言行為是由於理解上的清凈方便而受到染污障礙，有些語言行為是由於方便的清凈而理解上受到染污障礙。像這樣的一切聲音，菩薩摩訶薩都能以無礙的天耳大神通智慧，無論遠近，都如實地知曉。『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩修行靜慮波羅蜜多（dhyāna-pāramitā，禪定波羅蜜）的緣故，天耳通智清凈明澈，十方世界聖者和非聖者的所有聲音都能聽聞，並且能夠分辨而沒有錯誤。雖然聽聞了，對於聖者的聲音不起歡喜愛戀，對於非聖者的聲音不生厭惡嫉恨。又因為聽聞了解聖者的聲音而獲得大慈，因為聽聞了解非聖者的聲音而獲得大悲。而且十方諸聲一時無量，菩薩摩訶薩以前後際的分辨智慧力量，天耳不會混亂，都能如實地知曉。『再者，舍利子！菩薩摩訶薩以清凈的天耳普遍聽聞，遍及十方一切世界如來（tathāgata，佛的稱號）游化之處，佛薄伽梵（bhagavat，佛的尊號）說法時的言語聲音都能聽聞。聽聞之後，能像容器一樣記住而不遺忘，一切都能保持而不流散，就像放在容器中一樣堅固不溢出。像這樣，舍利子！菩薩摩訶薩聽聞如來的聲音也是如此，都能瞭解堅固和不堅固的法。又舍利子！這位菩薩摩訶薩爲了聽法，不會偏執地領受一位佛所說的法音，而對第二位佛所說的法音產生纏縛障礙。為什麼呢？因為菩薩摩訶薩聽法沒有厭倦。即使前後一切如來所說的法音，都能任持而沒有錯誤。而且菩薩摩訶薩以清凈的天耳，能夠聽聞十方世界善與不善的聲音。這些聲音中，所顯說的是時宜或不時宜的話語，像這樣無量都能如實地知曉。舍利子！什麼叫做時宜或不時宜的話語呢？舍利子！諸佛菩薩善於瞭解時機，有時

【English Translation】 English version Due to the ignorance latent in verbal actions, ignorance arises. Thus, all that is manifested through speech and sound, the Bodhisattva fully understands. The Bodhisattva also understands that some verbal actions are tainted by defilements despite being based on pure understanding and skillful means, while others are defiled in understanding despite being based on pure skillful means. All such sounds, the Bodhisattva Mahasattva, with unobstructed divine ear great supernormal wisdom, knows truly, whether near or far. 『Furthermore, Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! Because the Bodhisattva Mahasattva practices the perfection of meditative concentration (dhyāna-pāramitā), the divine ear wisdom is pure and clear, and all sounds of the holy and unholy in the ten directions are heard, and they can be distinguished without error. Although having heard, they do not develop fondness or attachment to the sounds of the holy, nor do they develop aversion or jealousy towards the sounds of the unholy. Moreover, by hearing and understanding the sounds of the holy, they attain great loving-kindness, and by hearing and understanding the sounds of the unholy, they attain great compassion. Furthermore, the sounds of the ten directions are countless at one time, and the Bodhisattva Mahasattva, with the power of wisdom that distinguishes past and future, knows them all truly without confusion in their divine ear. 『Furthermore, Shariputra! The Bodhisattva Mahasattva, with pure divine ears, widely hears throughout all the worlds in the ten directions where the Tathagatas (tathāgata, an epithet of the Buddha) travel and teach, and hears all the speech and sounds of the Bhagavan (bhagavat, an epithet of the Buddha) when teaching the Dharma. Having heard, they remember like a vessel without forgetting, and they can hold everything without scattering, just as if it were placed in a vessel, firm and not overflowing. Thus, Shariputra! The Bodhisattva Mahasattva hears the voice of the Tathagata in the same way, and can understand the firm and un-firm dharmas. Also, Shariputra! This Bodhisattva Mahasattva, for the sake of hearing the Dharma, does not partially accept the Dharma sound spoken by one Buddha, and become entangled and obstructed by the Dharma sound spoken by a second Buddha. Why is this? Because the Bodhisattva Mahasattva is not weary of hearing the Dharma. Even if it is the Dharma sound spoken by all the Tathagatas, past and future, they can hold it without error. Moreover, the Bodhisattva Mahasattva, with pure divine ears, can hear the good and bad sounds of the ten directions. Among these sounds, what is spoken is timely or untimely speech, and they know all such countless things truly. Shariputra! What is called timely or untimely speech? Shariputra! The Buddhas and Bodhisattvas are skilled in understanding the right time, and sometimes

為眾廣說法要，或時為眾略說法要。菩薩摩訶薩如是諸聲皆悉聞已，以一音聲隨其所應廣略開演。又舍利子！菩薩摩訶薩能善了知，或有實可記法，若為說者恐惱他故而不記別；或實非可記法謂能引無義，菩薩摩訶薩妙能隨順利他方便無量善巧，自凈其心而便授記。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，天耳清凈徹聽之力知諸聲相，或時具有如是相聲應須隨喜而聽聞者，菩薩摩訶薩即便聽聞如是相聲。或時具有如是相聲不應隨喜而聽聞者，菩薩摩訶薩便不聽聞如是相聲。又舍利子！菩薩摩訶薩若處大眾說法之時，眾生耳識不能清凈，便以神力加被于彼，令其解了說法音聲。若諸眾生於一切法皆欲領解，便令得聞如是法聲。若諸眾生不欣諸法既無慾解，便令不聞如是法聲。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，獲得如是天耳通智，所聞音響無量無邊。又舍利子！天耳性者，能令諸法皆明凈故。天耳性者，能令智慧性清徹故。天耳性者，能令菩薩自清凈故。天耳性者，能令眾生性清凈故。天耳性者極善審察，如其文字所說音詞而能聽聞明瞭通暢，又能悟入於五趣生所有含識種種言詞音聲差別，菩薩悉能同其類音而為說法。舍利子！是菩薩摩訶薩天耳性通，唯能趣向如來天耳，必定不

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩有時為大眾廣說佛法要義，有時為大眾略說佛法要義。菩薩摩訶薩聽到這些聲音后，會用同一種聲音，根據不同情況，或廣或略地開示演說。還有，舍利子（佛陀弟子，以智慧著稱）！菩薩摩訶薩能夠善巧地了知，有些法實際上可以被記別（預言），但如果說了可能會使他人煩惱，所以就不記別；有些法實際上不可記別，說了反而會引出無意義的事情，菩薩摩訶薩巧妙地運用各種方便善巧，使自己內心清凈，然後才給予記別。再者，舍利子！菩薩摩訶薩因為修行靜慮波羅蜜多（禪定，到達彼岸），天耳清凈，具有徹聽之力，能夠知道各種聲音的相狀。有時，有些聲音的相狀應該隨喜聽聞，菩薩摩訶薩就會聽聞這些聲音；有時，有些聲音的相狀不應該隨喜聽聞，菩薩摩訶薩就不會聽聞這些聲音。還有，舍利子！菩薩摩訶薩在大眾中說法時，如果眾生的耳識不清凈，就會用神通力加持他們，使他們能夠理解所說的法音。如果眾生想要理解一切法，就讓他們聽到這樣的法音；如果眾生不喜歡這些法，也沒有想要理解的慾望，就不讓他們聽到這樣的法音。再者，舍利子！菩薩摩訶薩因為修行靜慮波羅蜜多，獲得了這樣的天耳通智，所聽到的聲音無量無邊。還有，舍利子！天耳的特性，能夠使一切法都明凈；天耳的特性，能夠使智慧的本性清澈；天耳的特性，能夠使菩薩自身清凈；天耳的特性，能夠使眾生的本性清凈；天耳的特性極其善於審察，能夠按照文字所說的音詞來聽聞，明瞭通暢，又能領悟到五趣（地獄、餓鬼、畜生、人、天）眾生所有含識的各種言語聲音的差別，菩薩都能用同類的聲音為他們說法。舍利子！菩薩摩訶薩的天耳通，只是趨向于如來（佛陀）的天耳，必定不會……

【English Translation】 English version: Bodhisattva Mahasattvas sometimes extensively explain the Dharma essentials to the assembly, and sometimes briefly explain the Dharma essentials to the assembly. Having heard all these sounds, the Bodhisattva Mahasattva uses one voice to expound and explain, either extensively or briefly, as appropriate. Furthermore, Shariputra (a disciple of the Buddha, known for his wisdom)! Bodhisattva Mahasattvas are able to skillfully understand that some dharmas are actually predictable (prophecies), but if spoken, they might cause others distress, so they do not predict them; some dharmas are actually not predictable, and speaking about them would lead to meaningless things. Bodhisattva Mahasattvas skillfully use various expedient means, purify their own minds, and then give predictions. Moreover, Shariputra! Because Bodhisattva Mahasattvas cultivate the Paramita (perfection) of Dhyana (meditation), their heavenly ears are pure, and they have the power of thorough hearing, enabling them to know the characteristics of all sounds. Sometimes, there are sounds with characteristics that should be joyfully listened to, and the Bodhisattva Mahasattva will listen to these sounds; sometimes, there are sounds with characteristics that should not be joyfully listened to, and the Bodhisattva Mahasattva will not listen to these sounds. Furthermore, Shariputra! When Bodhisattva Mahasattvas preach the Dharma in the assembly, if the ear consciousness of sentient beings is not pure, they will use their spiritual power to bless them, enabling them to understand the sound of the Dharma being preached. If sentient beings wish to understand all dharmas, they will be allowed to hear such Dharma sounds; if sentient beings do not like these dharmas and have no desire to understand them, they will not be allowed to hear such Dharma sounds. Moreover, Shariputra! Because Bodhisattva Mahasattvas cultivate the Paramita of Dhyana, they obtain such heavenly ear wisdom, and the sounds they hear are limitless and boundless. Furthermore, Shariputra! The nature of the heavenly ear enables all dharmas to be clear and pure; the nature of the heavenly ear enables the nature of wisdom to be clear and transparent; the nature of the heavenly ear enables the Bodhisattva to purify themselves; the nature of the heavenly ear enables the nature of sentient beings to be pure; the nature of the heavenly ear is extremely good at discerning, able to hear clearly and fluently according to the words and sounds spoken, and also able to understand the various languages and sounds of all sentient beings in the five realms (hell, hungry ghosts, animals, humans, and gods). The Bodhisattva can use similar sounds to preach the Dharma to them. Shariputra! The heavenly ear power of Bodhisattva Mahasattvas only tends towards the heavenly ear of the Tathagata (Buddha), and will certainly not...

趣諸餘乘行。舍利子！是名菩薩摩訶薩修行靜慮波羅蜜多故獲天耳性徹聽神通智業圓滿。

「複次舍利子！云何菩薩摩訶薩修行靜慮波羅蜜多故獲是他心作證智神通？何等複名他心神通智業圓滿？舍利子！菩薩摩訶薩以是清凈他心智通，明瞭所及盡於十方諸世界中所有含識無量心相，菩薩悉能如實了知。若諸眾生前際心相、后際心相、現在心相，菩薩于中皆能曉了。舍利子！是菩薩摩訶薩具足如是他心通智故，以過去心智，悉能解入一切含識因及隨因差別之心。何以故？由能了知如是眾生，是廣大因所生心因；如是眾生，是中品因所生心因；如是眾生，是下劣因所生心因；如是一切皆如實知。菩薩摩訶薩又能了知，如是眾生有施欲解相應根，如是眾生有戒欲解相應根，如是眾生有忍欲解相應根，如是眾生有精進欲解相應根，如是眾生有靜慮欲解相應根，如是眾生有智慧欲解相應根。如是一切諸根相應，菩薩悉能如實明瞭。菩薩摩訶薩又能了知，如是眾生有慈行根，如是眾生有悲行根，如是眾生有喜行根，如是眾生有舍行根，悉能了知如實分別。菩薩摩訶薩又能了知，如是眾生有佛乘行根，如是眾生有獨覺乘行根，如是眾生有聲聞乘行根，如是一切皆能了知。菩薩摩訶薩又如實知，如是眾生有強因力，趣向大乘善

【現代漢語翻譯】現代漢語譯本：舍利子！這就是菩薩摩訶薩修行靜慮波羅蜜多（禪定到彼岸）所獲得的，能夠徹聽一切的天耳神通，其智慧和事業都圓滿的體現。

『再者，舍利子！菩薩摩訶薩如何通過修行靜慮波羅蜜多而獲得他心作證智神通？又是什麼被稱為他心神通智業圓滿呢？舍利子！菩薩摩訶薩憑藉這種清凈的他心智通，能夠明瞭地知曉十方世界中所有有情眾生的無量心相。菩薩能夠如實地瞭解眾生過去的心念、未來的心念和現在的心念。舍利子！這位菩薩摩訶薩具備如此的他心通智，能夠通過過去的心智，深入瞭解一切有情眾生因和隨因的差別之心。為什麼呢？因為他能夠了解，這樣的眾生，是由於廣大的因所產生的心因；這樣的眾生，是由於中等的因所產生的心因；這樣的眾生，是由於下劣的因所產生的心因；這一切他都如實地知曉。菩薩摩訶薩還能夠了解，這樣的眾生具有與佈施意願相應的根，這樣的眾生具有與持戒意願相應的根，這樣的眾生具有與忍辱意願相應的根，這樣的眾生具有與精進意願相應的根，這樣的眾生具有與禪定意願相應的根，這樣的眾生具有與智慧意願相應的根。對於這一切諸根的相應，菩薩都能夠如實地明瞭。菩薩摩訶薩還能夠了解，這樣的眾生具有慈心之行，這樣的眾生具有悲心之行，這樣的眾生具有喜心之行，這樣的眾生具有舍心之行，都能夠如實地瞭解和分別。菩薩摩訶薩還能夠了解，這樣的眾生具有佛乘的根基，這樣的眾生具有獨覺乘的根基，這樣的眾生具有聲聞乘的根基，這一切他都能夠了解。菩薩摩訶薩還如實地知道，這樣的眾生具有強大的因力，趨向于大乘的善行』

【English Translation】 English version: 『Shariputra! This is how a Bodhisattva Mahasattva, through the practice of Dhyana Paramita (perfection of meditation), attains the divine ear faculty that can hear everything, and whose wisdom and activities are perfectly fulfilled.』

『Furthermore, Shariputra! How does a Bodhisattva Mahasattva, through the practice of Dhyana Paramita, attain the supernormal power of knowing others' minds? And what is meant by the perfection of the wisdom and activities of knowing others' minds? Shariputra! A Bodhisattva Mahasattva, with this pure power of knowing others' minds, clearly understands the immeasurable mental states of all sentient beings in the ten directions. The Bodhisattva can truly know the past, future, and present mental states of all beings. Shariputra! This Bodhisattva Mahasattva, possessing such wisdom of knowing others' minds, can, through the wisdom of past minds, deeply understand the different minds of all sentient beings, including their causes and secondary causes. Why? Because he can understand that such beings have minds caused by great causes; such beings have minds caused by medium causes; such beings have minds caused by inferior causes; all of this he knows truly. The Bodhisattva Mahasattva can also understand that such beings have roots corresponding to the desire for giving, such beings have roots corresponding to the desire for morality, such beings have roots corresponding to the desire for patience, such beings have roots corresponding to the desire for diligence, such beings have roots corresponding to the desire for meditation, and such beings have roots corresponding to the desire for wisdom. The Bodhisattva can truly understand all these corresponding roots. The Bodhisattva Mahasattva can also understand that such beings have the practice of loving-kindness, such beings have the practice of compassion, such beings have the practice of joy, and such beings have the practice of equanimity, and can truly understand and distinguish them. The Bodhisattva Mahasattva can also understand that such beings have the roots for the Buddha Vehicle, such beings have the roots for the Pratyekabuddha Vehicle, and such beings have the roots for the Shravaka Vehicle; all of this he can understand. The Bodhisattva Mahasattva also truly knows that such beings have strong causal power, and are inclined towards the good deeds of the Great Vehicle.』

因成就。如是眾生有強緣力，趣向大乘緣因成就。皆能如實分別了知。菩薩摩訶薩又如實知，如是眾生有強因力，成就趣向大乘善因，然此眾生由方便因生下賤家。如是眾生有強方便力，雖不成就廣大善因，然此眾生更殖因力生廣大家。如是一切皆能了知。菩薩摩訶薩又能了知，如是眾生欲解清凈非方便凈，如是眾生方便清凈非欲解凈，如是眾生欲解清凈方便清凈，如是眾生非欲解凈非方便凈。舍利子！菩薩摩訶薩以是通力故，如是一切皆能了知。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多時，獲是他心通智故，所有一切眾生前際因根心行智及隨諸行說法智，如是皆名菩薩摩訶薩他心通智。舍利子，菩薩摩訶薩具是智故，以彼后際心入智通悉能了知，如是眾生於未來世當有戒因，于現在世而有施因。如是眾生於未來世當有施因，于現在世而有戒因。如是眾生於未來世當有精進因，于現在世而有忍因。如是眾生於未來世當有忍因，于現在世有精進因。如是眾生於未來世當有慧因，于現在世有靜慮因。如是眾生於未來世當有靜慮因，于現在世而有慧因。如是一切無量因行，悉如實知明瞭通達。菩薩摩訶薩又能了知，如是眾生於未來世當有出世行因，于現在世而有世間行因。如是眾生於未來世當有世間行因，于現

【現代漢語翻譯】現代漢語譯本因為成就。像這樣的眾生有強大的因緣力量，趨向大乘（Mahayana，佛教的一個主要流派，意為『大乘』）的因緣成就。都能如實地分別瞭解。菩薩摩訶薩（Bodhisattva-Mahasattva，指發大心願，以救度眾生為己任的菩薩）又能如實地知道，像這樣的眾生有強大的因力，成就趨向大乘的善因，然而這些眾生由於方便因（Upaya，指善巧方便的教化方法）而生起。像這樣的眾生有強大的方便力，雖然沒有成就廣大的善因，然而這些眾生更能培植因力而生起廣大的善因。像這樣的一切都能瞭解。菩薩摩訶薩又能瞭解，像這樣的眾生想要理解清凈而非方便的清凈，像這樣的眾生是方便清凈而非想要理解的清凈，像這樣的眾生是想要理解的清凈也是方便清凈，像這樣的眾生既非想要理解的清凈也非方便清凈。舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩因為這種神通力量，像這樣的一切都能瞭解。『再者，舍利子！菩薩摩訶薩修行靜慮波羅蜜多（Dhyana Paramita，指禪定，六波羅蜜之一）時，獲得他心通智（Paracitta-jnana，指能知他人心念的神通智慧）的緣故，所有一切眾生過去世的因根、心行智慧以及隨順各種行為的說法智慧，像這樣都稱為菩薩摩訶薩的他心通智。舍利子，菩薩摩訶薩具備這種智慧的緣故，以這種后際心入智通悉能瞭解，像這樣的眾生在未來世將有持戒的因，在現在世有佈施的因。像這樣的眾生在未來世將有佈施的因，在現在世有持戒的因。像這樣的眾生在未來世將有精進的因，在現在世有忍辱的因。像這樣的眾生在未來世將有忍辱的因，在現在世有精進的因。像這樣的眾生在未來世將有智慧的因，在現在世有禪定的因。像這樣的眾生在未來世將有禪定的因，在現在世有智慧的因。像這樣的一切無量因行，都能如實地知道、明白通達。菩薩摩訶薩又能瞭解，像這樣的眾生在未來世將有出世間的修行因，在現在世有世間的修行因。像這樣的眾生在未來世將有世間的修行因，在現

【English Translation】 English version Because of accomplishment. Such beings have strong causal power, and their causal conditions for aspiring to the Mahayana (the Great Vehicle, a major branch of Buddhism) are fulfilled. They are all able to truly understand and discern. Furthermore, Bodhisattva-Mahasattvas (great beings who have vowed to achieve Buddhahood for the benefit of all beings) truly know that such beings have strong causal power, fulfilling the good causes for aspiring to the Mahayana. However, these beings arise due to expedient causes (Upaya, skillful means of teaching). Such beings have strong expedient power, although they have not fulfilled vast good causes, yet these beings can further cultivate causal power to generate vast good causes. All of this can be understood. Bodhisattva-Mahasattvas also understand that such beings desire understanding of purity that is not expedient purity, such beings have expedient purity but not the purity of understanding, such beings have both the purity of understanding and expedient purity, and such beings have neither the purity of understanding nor expedient purity. Sariputra (one of the Buddha's ten principal disciples, known for his wisdom)! Because of this power, Bodhisattva-Mahasattvas are able to understand all of this. 『Furthermore, Sariputra! When Bodhisattva-Mahasattvas practice Dhyana Paramita (the perfection of meditation, one of the six perfections), they obtain the wisdom of knowing others' minds (Paracitta-jnana, the supernatural wisdom of knowing others' thoughts). All beings' past causes, roots, mental activities, wisdom, and the wisdom of teaching according to their various actions are all called the Bodhisattva-Mahasattva's wisdom of knowing others' minds. Sariputra, because Bodhisattva-Mahasattvas possess this wisdom, they can fully understand through this wisdom of entering the minds of future beings. Such beings will have the cause of keeping precepts in the future, and the cause of giving in the present. Such beings will have the cause of giving in the future, and the cause of keeping precepts in the present. Such beings will have the cause of diligence in the future, and the cause of patience in the present. Such beings will have the cause of patience in the future, and the cause of diligence in the present. Such beings will have the cause of wisdom in the future, and the cause of meditation in the present. Such beings will have the cause of meditation in the future, and the cause of wisdom in the present. All such immeasurable causal actions are truly known, understood, and penetrated. Bodhisattva-Mahasattvas also understand that such beings will have the cause of transcendental practice in the future, and the cause of worldly practice in the present. Such beings will have the cause of worldly practice in the future, and in the present

在世而有出世行因。如是一切悉能了知。菩薩摩訶薩又能了知，如是眾生於未來世當有大乘因所生根，于現在世有獨覺乘因所生根。如是眾生於未來世當有獨覺乘因所生根，于現在世而有大乘因所生根。如是眾生於未來世當有大乘因所生根，于現在世有聲聞乘因所生根。如是眾生於未來世當有聲聞乘因所生根，于現在世而有大乘因所生根。如是眾生於未來世當有獨覺乘因所生根，于現在世有聲聞乘因所生根。如是眾生於未來世當有聲聞乘因所生根，于現在世有獨覺乘因所生根。如是舍利子！如前所說諸有因行及以有緣，于未來世一切眾生當有是根，菩薩摩訶薩以他心智通力故，若因若行若緣，皆能如實分別了知。舍利子！當知是諸菩薩摩訶薩于未成熟諸眾生所，發起正勤方便化導不生厭倦，隨彼眾生心能悟入為說正法。何以故？菩薩摩訶薩善知如是正法器已，即便為說如是正法，說法之業常無差失，是故皆號之為不虛說法者。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，獲是他心智業通證，于現在世一切眾生心及心法次第生起，如是無量悉皆了知。舍利子！云何名為心及心法次第轉起而能知耶？舍利子！菩薩摩訶薩于諸含識有貪心如實知有貪心、離貪心如實知離貪心、有瞋心如實知有瞋心、離瞋心如實知

【現代漢語翻譯】現代漢語譯本在世間修行卻有出世的因緣。像這樣，菩薩都能完全瞭解。菩薩摩訶薩還能知道，有些眾生在未來世會有大乘（Mahayana，以普度眾生為目標的佛教乘法）的因所生的根基，在現在世有獨覺乘（Pratyekabuddha-yana，不依賴他人教導而獨自開悟的乘法）的因所生的根基。有些眾生在未來世會有獨覺乘的因所生的根基，在現在世卻有大乘的因所生的根基。有些眾生在未來世會有大乘的因所生的根基，在現在世有聲聞乘（Sravaka-yana，通過聽聞佛法而開悟的乘法）的因所生的根基。有些眾生在未來世會有聲聞乘的因所生的根基，在現在世卻有大乘的因所生的根基。有些眾生在未來世會有獨覺乘的因所生的根基，在現在世有聲聞乘的因所生的根基。有些眾生在未來世會有聲聞乘的因所生的根基，在現在世有獨覺乘的因所生的根基。舍利子（Sariputra，佛陀的十大弟子之一）！就像前面所說的那些有因、有行、有緣的眾生，在未來世都會有這樣的根基，菩薩摩訶薩憑藉他心智通（telepathy，一種神通）的力量，對於因、行、緣，都能如實地分別瞭解。舍利子！應當知道這些菩薩摩訶薩對於那些尚未成熟的眾生，發起精進的努力，方便教化引導，不會感到厭倦，隨著眾生的心能夠領悟而為他們宣說正法。為什麼呢？因為菩薩摩訶薩善於瞭解眾生是否是接受正法的器皿，然後才為他們宣說正法，說法的事業常常沒有差錯，所以都被稱為不虛妄說法的人。

『再者，舍利子！菩薩摩訶薩修行靜慮波羅蜜多（Dhyana-paramita，禪定到彼岸）的緣故，獲得他心智業通的證悟，對於現在世一切眾生的心和心法次第生起，像這樣無量的心念都能瞭解。舍利子！什麼叫做心和心法次第轉起而能夠知道呢？舍利子！菩薩摩訶薩對於有情眾生，有貪心如實知道有貪心，沒有貪心如實知道沒有貪心，有嗔心如實知道有嗔心，沒有嗔心如實知道沒有嗔心。

【English Translation】 English version While living in the world, they have the causes for transcending it. In this way, they are able to fully understand everything. Bodhisattva Mahasattvas also know that some beings in the future will have roots arising from the causes of the Mahayana (the Great Vehicle, a path of Buddhism aiming for universal salvation), while in the present they have roots arising from the causes of the Pratyekabuddha-yana (the Solitary Buddha Vehicle, a path of enlightenment achieved independently). Some beings in the future will have roots arising from the causes of the Pratyekabuddha-yana, while in the present they have roots arising from the causes of the Mahayana. Some beings in the future will have roots arising from the causes of the Mahayana, while in the present they have roots arising from the causes of the Sravaka-yana (the Hearer Vehicle, a path of enlightenment through listening to the teachings). Some beings in the future will have roots arising from the causes of the Sravaka-yana, while in the present they have roots arising from the causes of the Mahayana. Some beings in the future will have roots arising from the causes of the Pratyekabuddha-yana, while in the present they have roots arising from the causes of the Sravaka-yana. Some beings in the future will have roots arising from the causes of the Sravaka-yana, while in the present they have roots arising from the causes of the Pratyekabuddha-yana. Shariputra (one of the ten principal disciples of the Buddha)! Just as mentioned before, those beings with causes, actions, and conditions will have these roots in the future. Bodhisattva Mahasattvas, through the power of their telepathic knowledge, can truly understand and distinguish the causes, actions, and conditions. Shariputra! You should know that these Bodhisattva Mahasattvas, towards those beings who are not yet mature, initiate diligent efforts, skillfully guide and teach them without weariness, and speak the Dharma according to the understanding of their minds. Why is this so? Because Bodhisattva Mahasattvas are skilled in knowing whether beings are vessels for receiving the Dharma, and then they speak the Dharma to them. Their work of teaching the Dharma is always without error, therefore they are all called those who speak the Dharma without falsehood.

'Furthermore, Shariputra! Because Bodhisattva Mahasattvas cultivate the Dhyana-paramita (Perfection of Meditation), they attain the realization of telepathic knowledge, and they understand the arising of the minds and mental states of all beings in the present world, in such a way that they know countless thoughts. Shariputra! What is meant by knowing the sequential arising of minds and mental states? Shariputra! Bodhisattva Mahasattvas, regarding sentient beings, know truly when there is a greedy mind, know truly when there is no greedy mind, know truly when there is an angry mind, and know truly when there is no angry mind.'

離瞋心、有癡心如實知有癡心、離癡心如實知離癡心。又復能知，由彼如是如是諸煩惱惑，覆障如是如是諸眾生心。菩薩摩訶薩皆於是等如實了知，既了知已隨彼如是諸煩惱等，出離正法而為宣說。

「複次舍利子！菩薩摩訶薩既具如是他心通智，將欲說法往大眾中，先應觀察一切大眾諸根行等差別之相。既了知已，如彼眾生所應行行而為說法。舍利子！當知是菩薩摩訶薩以了知眾生根心勝劣之智，能悉了知眾生根心勝劣之性。舍利子，當知如是菩薩不妄輕毀於自心相及他心相。何以故？由此菩薩摩訶薩以智簡集心相續故，如是以念簡集、以悟簡集、以趣簡集、以慧簡集、以覺簡集，心相續故，離煩惱習、相續斷絕、清凈無垢明徹無染無濁無躁，擇照諸法，隨入眾生一切心行，如是簡集心相續故。舍利子！菩薩摩訶薩若能悟入如是一切心法智者，是名菩薩摩訶薩修行靜慮波羅蜜多故獲是他心神通智業圓滿成就之法。

「複次舍利子！云何菩薩摩訶薩修行靜慮波羅蜜多時，獲得宿住隨唸作證智神通智業圓滿？舍利子！菩薩摩訶薩以具如是宿住隨念之智力故，盡於十方遍周世界所有眾生，非一種種諸宿住事悉能隨念。如是一生十生、百生千生、若百千生，非一百生、非一千生、非一百千生，如是次第皆能了知

【現代漢語翻譯】現代漢語譯本：對於嗔恨心，如實知曉有嗔恨心；對於離嗔恨心，如實知曉離嗔恨心。對於愚癡心，如實知曉有愚癡心；對於離愚癡心，如實知曉離愚癡心。又能知道，由於這些種種煩惱迷惑，覆蓋障礙著這些種種眾生的心。菩薩摩訶薩都能如實地瞭解這些，瞭解之後，就根據這些煩惱等，以出離的正法為他們宣說。「再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩既然具備這樣的他心通智，將要說法前往大眾之中時，應該先觀察一切大眾的根性、行為等差別之相。瞭解之後，就根據眾生所應修行的法門為他們說法。舍利子！應當知道，這位菩薩摩訶薩以瞭解眾生根性、心性優劣的智慧，能夠完全瞭解眾生根性、心性的優劣之性。舍利子，應當知道，這樣的菩薩不會輕易地輕視或譭謗自己的心相和他人的心相。為什麼呢？因為這位菩薩摩訶薩以智慧簡擇、聚集心相續的緣故，像這樣以念簡擇、聚集，以悟簡擇、聚集，以趣簡擇、聚集，以慧簡擇、聚集，以覺簡擇、聚集，心相續的緣故，遠離煩惱習氣，相續斷絕，清凈無垢，明徹無染，無濁無躁，選擇照見諸法，隨順進入眾生一切心行，像這樣簡擇、聚集心相續的緣故。舍利子！菩薩摩訶薩如果能夠領悟進入這樣一切心法智慧，就稱為菩薩摩訶薩修行靜慮波羅蜜多（dhyāna-pāramitā，禪定到彼岸）而獲得他心神通智業圓滿成就的法。「再者，舍利子！菩薩摩訶薩在修行靜慮波羅蜜多時，如何獲得宿住隨唸作證智神通智業圓滿呢？舍利子！菩薩摩訶薩因為具備這樣的宿住隨唸的智慧力量，能夠遍及十方所有世界的一切眾生，並非只是一種種宿住之事都能隨念。像這樣一生、十生、百生、千生，或者百千生，並非一百生、並非一千生、並非一百千生，像這樣次第都能了知。

【English Translation】 English version: Regarding a mind with hatred, one knows truly that there is a mind with hatred; regarding a mind without hatred, one knows truly that there is a mind without hatred. Regarding a mind with delusion, one knows truly that there is a mind with delusion; regarding a mind without delusion, one knows truly that there is a mind without delusion. Furthermore, one can know that due to these various afflictions and confusions, the minds of these various sentient beings are covered and obstructed. Bodhisattva-mahāsattvas (great beings aspiring to enlightenment) all truly understand these things, and having understood them, they speak the Dharma of liberation according to these afflictions. Furthermore, Śāriputra! When a Bodhisattva-mahāsattva, having such a mind-reading wisdom, is about to preach the Dharma to a large assembly, they should first observe the differences in the faculties and behaviors of all beings in the assembly. Having understood this, they preach the Dharma according to the practices that those beings should follow. Śāriputra! You should know that this Bodhisattva-mahāsattva, with the wisdom to understand the superior and inferior nature of beings' faculties and minds, can fully understand the superior and inferior nature of beings' faculties and minds. Śāriputra, you should know that such a Bodhisattva does not lightly despise or slander their own mind or the minds of others. Why? Because this Bodhisattva-mahāsattva, through wisdom, selects and gathers the continuity of the mind, and in this way, through mindfulness, selects and gathers; through understanding, selects and gathers; through aspiration, selects and gathers; through wisdom, selects and gathers; through awakening, selects and gathers. Because of the continuity of the mind, they are free from the habits of afflictions, the continuity is severed, they are pure and immaculate, clear and untainted, without turbidity or agitation, they choose and illuminate all dharmas, and they enter into all the mental activities of beings. Because of selecting and gathering the continuity of the mind in this way. Śāriputra! If a Bodhisattva-mahāsattva can awaken to and enter into such wisdom of all mind-dharmas, it is called a Bodhisattva-mahāsattva practicing the dhyāna-pāramitā (perfection of meditation) and obtaining the complete accomplishment of the karma of the mind-reading wisdom. Furthermore, Śāriputra! How does a Bodhisattva-mahāsattva, while practicing the dhyāna-pāramitā, obtain the complete accomplishment of the karma of the wisdom of remembering past lives? Śāriputra! Because a Bodhisattva-mahāsattva possesses the power of such wisdom of remembering past lives, they can remember all sentient beings throughout the ten directions and all worlds, not just one kind of past life event. Like this, one life, ten lives, a hundred lives, a thousand lives, or a hundred thousand lives, not just one hundred lives, not just one thousand lives, not just one hundred thousand lives, they can know all these in order.

。菩薩摩訶薩又能了知，壞劫成劫若成壞劫、非一壞劫、非一成劫、非一成壞劫，如是無量皆能了知。菩薩摩訶薩又知如是眾生，曾於彼處、有如是名、有如是性、如是種類、如是色相、如是狀貌、如是形像、如是飲食、如是久住、受如是等苦樂之事，菩薩摩訶薩以宿住智皆能隨念。又能了知如是眾生，此處命終彼處受生、彼處命終此處受生，如是此彼命終此彼受生，若自若他如是一切所有行相、所有處所，非一種種諸宿住事，菩薩摩訶薩悉能隨念分別了知。

「複次舍利子！是菩薩摩訶薩以依靜慮波羅蜜多故，宿住念力善能隨念，前際所有自宿住事，悉能了知又能隨念。前際所有他諸有情，他數取趣所受非一無量種種諸宿住事，皆能隨念而得知之。菩薩摩訶薩又能隨念前際因生自善根因，又能隨念一切含識前際因生他善根因，如是一切隨唸了知。舍利子！是菩薩摩訶薩宿住智力無量方便，以自善根迴向菩提，能令眾生各自憶識所有善根，又令眾生於菩提心勤行攝受，如是一切隨念能知。又能隨念先世所有諸苦樂因，善知此因皆趣無常苦無我等。舍利子！是菩薩摩訶薩既知是已，于菩薩行無色憍逸、無財憍逸、無眷屬憍逸、無自在憍逸、無有希求轉輪聖王憍逸、無有希求帝釋天主憍逸、無有希求梵世天王憍逸、

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩又能了知，壞劫（世界毀滅的時期）成劫（世界形成的時期）若成壞劫（既有形成又有毀滅的時期）、非一個壞劫、非一個成劫、非一個成壞劫，像這樣無量的情況都能了知。菩薩摩訶薩又知道像這樣的眾生，曾經在某個地方，有這樣的名字，有這樣的性格，這樣的種類，這樣的顏色和外貌，這樣的形狀和形象，這樣的飲食，這樣長久的居住，承受像這樣的苦樂之事，菩薩摩訶薩用宿住智（回憶前世的智慧）都能隨念。又能了知像這樣的眾生，在此處死亡在彼處出生，在彼處死亡在此處出生，像這樣在此處和彼處死亡，在此處和彼處出生，無論是自己還是他人，像這樣一切所有的行為和處所，不是一種兩種的宿住之事，菩薩摩訶薩都能隨念分別了知。『再者，舍利子（佛陀的弟子）！這位菩薩摩訶薩因為依靠靜慮波羅蜜多（禪定到彼岸）的緣故，宿住念力（回憶前世的能力）能夠很好地隨念，前世所有的自己的宿住之事，都能了知也能隨念。前世所有其他的有情（眾生），其他數取趣（輪迴中的眾生）所承受的不是一種無量的各種宿住之事，都能隨念而得知。菩薩摩訶薩又能隨念前世因生自己的善根因，又能隨念一切含識（有意識的眾生）前世因生他人的善根因，像這樣一切隨唸了知。舍利子！這位菩薩摩訶薩的宿住智力有無量的方便，用自己的善根迴向菩提（覺悟），能讓眾生各自回憶起所有善根，又讓眾生對菩提心勤奮修行攝受，像這樣一切隨念都能知道。又能隨念前世所有的苦樂之因，清楚地知道這些因都趨向無常、苦、無我等。舍利子！這位菩薩摩訶薩既然知道這些，對於菩薩的修行，沒有對美色的驕傲，沒有對財富的驕傲，沒有對眷屬的驕傲，沒有對自在的驕傲，沒有希求轉輪聖王（統治世界的君主）的驕傲，沒有希求帝釋天主（天界之主）的驕傲，沒有希求梵世天王（色界之主）的驕傲。

【English Translation】 English version: Furthermore, a Bodhisattva Mahasattva is able to know that a kalpa (an eon) of destruction, a kalpa of formation, whether it is a kalpa of formation and destruction, not just one kalpa of destruction, not just one kalpa of formation, not just one kalpa of formation and destruction, and so on, countless such things they are able to know. A Bodhisattva Mahasattva also knows that such beings, once in a certain place, had such a name, had such a nature, such a kind, such a color and appearance, such a shape and form, such food, such a long dwelling, experiencing such matters of suffering and joy, a Bodhisattva Mahasattva is able to recall all of this with the power of the knowledge of past lives. They are also able to know that such beings, dying here are born there, dying there are born here, and so on, dying here and there, being born here and there, whether it is oneself or others, all such actions and places, not just one or two kinds of past life events, a Bodhisattva Mahasattva is able to recall, discern, and know. 『Moreover, Shariputra (Buddha's disciple)! This Bodhisattva Mahasattva, because of relying on the Paramita (perfection) of Dhyana (meditation), is able to recall well with the power of recollection of past lives, all of their own past life events, they are able to know and recall. All other sentient beings in past lives, other individuals in samsara (cycle of rebirth) experiencing not just one but countless various past life events, they are able to recall and know. A Bodhisattva Mahasattva is also able to recall the causes of their own roots of goodness from past lives, and also able to recall the causes of others' roots of goodness from past lives of all sentient beings, and so on, they are able to recall and know all of this. Shariputra! This Bodhisattva Mahasattva's power of knowledge of past lives has countless skillful means, using their own roots of goodness to dedicate towards Bodhi (enlightenment), they are able to enable sentient beings to each recall all of their roots of goodness, and also enable sentient beings to diligently practice and embrace the Bodhi mind, and so on, they are able to know all of this through recollection. They are also able to recall all the causes of suffering and joy from past lives, clearly knowing that these causes all lead to impermanence, suffering, non-self, etc. Shariputra! Since this Bodhisattva Mahasattva knows this, in the practice of a Bodhisattva, there is no arrogance of beauty, no arrogance of wealth, no arrogance of retinue, no arrogance of freedom, no arrogance of seeking to be a Chakravartin (world-ruling monarch), no arrogance of seeking to be an Indra (ruler of the heavens), no arrogance of seeking to be a Brahma (ruler of the form realm).

無有希求護世天王憍逸、無有希求諸處受生樂著憍逸、無有希求諸欲之王富樂憍逸，唯除為欲成熟眾生便以願力故受諸有。舍利子！如是菩薩摩訶薩了知一切皆趣無常苦無我故，於過去世煩惱諸行善能訶責輕毀厭惡，于現在世更不容納如是煩惱，乃至命難重苦因緣，終不造作不善之法及諸惡業。舍利子！是菩薩摩訶薩以先所集一切善根，皆悉迴向阿耨多羅三藐三菩提，令其增廣現在所集諸善根等，為欲攝受一切眾生，遠離一切不平等迴向故。是菩薩摩訶薩具如是等諸善根已，紹三寶種令不斷絕，皆為迴向一切智智。舍利子！當知菩薩摩訶薩念定之力，乃能如是成就無量微妙善法。

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，獲是宿住妙緣隨念，極善安住住法界故。如是隨念堅固不動，方便善巧簡擇集故。如是隨念無有掉亂，已善修治靜慮業故。如是隨念無有躁擾，妙奢摩他善住持故。如是隨念無諸迷謬，毗缽舍那善攝受故。如是隨念性無魯樸，善證清凈現妙智故。如是隨念能善憶持，久遠諸念無忘失故。如是隨念大寶伏藏，福德資糧善積集故。如是隨念不隨於他，智慧資糧善積集故。如是隨念已到彼岸，諸度資糧善積集故。如是舍利子！當知無量無邊諸妙善法，皆由念力所任持故，於過去世及現在世發起

【現代漢語翻譯】現代漢語譯本：菩薩不會希求成為護世天王憍逸（Indra，帝釋天），不會希求在各處受生享樂的憍逸，也不會希求成為諸欲之王享受富樂的憍逸，除非是爲了成熟眾生，才會以願力而受生於諸有。舍利子！菩薩摩訶薩了知一切都趨向無常、苦、無我，因此對於過去世的煩惱諸行，能夠善加訶責、輕視、厭惡；對於現在世，更不會容納這樣的煩惱，乃至即使面臨生命危險或重大的痛苦因緣，也終究不會造作不善之法及各種惡業。舍利子！這位菩薩摩訶薩將先前所積累的一切善根，全部迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），使其增長廣大，並以此現在所積累的諸善根等，爲了攝受一切眾生，遠離一切不平等的迴向。這位菩薩摩訶薩具備了這些善根之後，紹隆三寶的種子，使其不斷絕，都爲了迴向一切智智（Sarvajnana，一切種智）。舍利子！應當知道菩薩摩訶薩的念定之力，才能如此成就無量微妙的善法。再者，舍利子！菩薩摩訶薩修行靜慮波羅蜜多（Dhyana-paramita，禪定波羅蜜多）的緣故，獲得這種宿住妙緣隨念，能夠極善安住於法界。這樣的隨念堅固不動，是方便善巧地選擇整合的結果。這樣的隨念沒有掉舉散亂，是因為已經善加修治靜慮的緣故。這樣的隨念沒有躁動不安，是因為妙奢摩他（Samatha，止）善於住持的緣故。這樣的隨念沒有迷謬，是因為毗缽舍那（Vipasyana，觀）善於攝受的緣故。這樣的隨念本性不魯鈍，是因為善於證得清凈的現妙智的緣故。這樣的隨念能夠善於憶持，久遠的諸念都不會忘失。這樣的隨念是大寶伏藏，是因為福德資糧善於積集的緣故。這樣的隨念不隨順於他人，是因為智慧資糧善於積集的緣故。這樣的隨念已經到達彼岸，是因為諸度資糧善於積集的緣故。舍利子！應當知道，無量無邊的各種微妙善法，都是由於念力的任持，才在過去世和現在世發起。

【English Translation】 English version: A Bodhisattva does not seek to be Indra (the king of gods), the protector of the world; does not seek the pleasures of being born in various realms; does not seek the riches and pleasures of being a king of desires, except to mature sentient beings, and thus takes birth in various existences through the power of vows. Shariputra! A Bodhisattva Mahasattva understands that all things tend towards impermanence, suffering, and non-self. Therefore, regarding the afflictions and actions of the past, they are able to skillfully rebuke, despise, and abhor them. In the present, they will not tolerate such afflictions, and even if faced with life-threatening dangers or great suffering, they will never commit unwholesome deeds or evil actions. Shariputra! This Bodhisattva Mahasattva dedicates all the good roots they have previously accumulated to Anuttara-samyak-sambodhi (supreme perfect enlightenment), causing them to grow and expand. With these good roots accumulated in the present, they aim to embrace all sentient beings, and they refrain from all unequal dedications. Having acquired these good roots, this Bodhisattva Mahasattva continues the lineage of the Three Jewels, ensuring it does not cease, and dedicates all of it to Sarvajnana (omniscience). Shariputra! You should know that it is the power of the Bodhisattva Mahasattva's mindfulness and concentration that enables them to achieve such immeasurable and subtle good dharmas. Furthermore, Shariputra! Because a Bodhisattva Mahasattva practices Dhyana-paramita (perfection of meditation), they obtain this wonderful recollection of past lives, and are able to abide extremely well in the realm of Dharma. Such recollection is firm and unmoving, being the result of skillful and expedient selection and accumulation. Such recollection is free from agitation and distraction, because they have already skillfully cultivated the practice of meditation. Such recollection is free from restlessness, because of the skillful maintenance of Samatha (calm abiding). Such recollection is free from delusion, because of the skillful embrace of Vipasyana (insight). Such recollection is not dull in nature, because of the skillful realization of pure and wondrous wisdom. Such recollection is able to remember well, and does not forget past thoughts. Such recollection is a great treasure trove, because of the skillful accumulation of merit and resources. Such recollection does not follow others, because of the skillful accumulation of wisdom and resources. Such recollection has reached the other shore, because of the skillful accumulation of the resources of the perfections. Shariputra! You should know that countless and boundless subtle good dharmas are all sustained by the power of mindfulness, and thus arise in the past and present.

憶念無忘失法。舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故獲是宿住神通成就具足智業圓滿。

「複次舍利子！云何菩薩摩訶薩如意足作證智神通？何等複名如意足通智業圓滿？舍利子！菩薩摩訶薩依靜慮波羅蜜多故，獲是欲三摩地斷行成就修如意足，如是勤心觀三摩地斷行成就修如意足。舍利子！是菩薩摩訶薩依如是等欲勤心觀助發之法，極善修治極善成立自在轉故，能善修習四如意足。舍利子！菩薩摩訶薩成就四種如意足已，隨其愿欲如意神通證得現前，能示非一種種神變。菩薩摩訶薩雖現無量神通變化，皆為度脫諸眾生故而修習之。舍利子！是諸眾生應見如是神通變化受調伏者，菩薩摩訶薩隨彼所應即便顯示如是神通無量變化，或現色相、或現威力、或冥加被，眾生因是而從度脫。

「複次舍利子！云何菩薩摩訶薩如意足通現諸色相調伏眾生？舍利子！是菩薩摩訶薩觀諸眾生由如是等諸色像現，若見若聞，方從調伏。菩薩即便隨其所念現斯色像，或現如來色像、或現獨覺色像、或現聲聞色像、或現天帝色像、或現梵王色像、或現護世天王色像、或現轉輪聖王色像，如是等諸餘色像，菩薩摩訶薩隨所化度皆能示現。乃至由現畜生色像，及餘一切而調伏者，即便示現如是色像，為諸眾生宣說正法。

【現代漢語翻譯】現代漢語譯本：憶念不忘失的方法。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這稱為菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）依靠靜慮波羅蜜多（dhyāna-pāramitā，禪定波羅蜜）而獲得的宿住神通成就，具足智慧和事業的圓滿。

「再者，舍利子！菩薩摩訶薩如何證得如意足神通的智慧？又是什麼稱為如意足通的智慧和事業圓滿？舍利子！菩薩摩訶薩依靠靜慮波羅蜜多，獲得欲三摩地（chanda-samādhi，欲定）的斷行成就，修習如意足；如此勤奮用心觀察三摩地的斷行成就，修習如意足。舍利子！這位菩薩摩訶薩依靠這些欲、勤、心、觀等助發之法，極其善巧地修治，極其善巧地成立，自在地運轉，因此能善於修習四如意足。舍利子！菩薩摩訶薩成就四種如意足后，隨其願望，如意神通得以證得並顯現，能示現非一種種的神變。菩薩摩訶薩雖然顯現無量的神通變化，都是爲了度脫一切眾生而修習的。舍利子！這些眾生應該見到這樣的神通變化才能被調伏，菩薩摩訶薩就隨他們所應，立即顯示這樣的神通無量變化，或者顯現色相、或者顯現威力、或者暗中加持，眾生因此而得到度脫。

「再者，舍利子！菩薩摩訶薩如何以如意足通顯現各種色相來調伏眾生？舍利子！這位菩薩摩訶薩觀察眾生，通過這些色像的顯現，無論是見到還是聽到，才能被調伏。菩薩就隨其所念顯現這些色像，或者顯現如來（Tathāgata，佛陀）的色像、或者顯現獨覺（Pratyekabuddha，辟支佛）的色像、或者顯現聲聞（Śrāvaka，佛陀的弟子）的色像、或者顯現天帝（Indra，帝釋天）的色像、或者顯現梵王（Brahmā，大梵天）的色像、或者顯現護世天王（Lokapāla，守護世界的四大天王）的色像、或者顯現轉輪聖王（Cakravartin，統治世界的理想君主）的色像，像這樣其他的各種色像，菩薩摩訶薩隨所化度的對象都能示現。乃至通過顯現畜生色像，以及其他一切能被調伏的，就立即顯現這樣的色像，為眾生宣說正法。

【English Translation】 English version: Remembering the method of non-forgetfulness. Śāriputra! This is called the Bodhisattva-mahāsattva (great Bodhisattva) who, relying on the dhyāna-pāramitā (perfection of meditation), attains the accomplishment of the supernormal power of remembering past lives, fully possessing wisdom and the perfection of deeds.

Furthermore, Śāriputra! How does a Bodhisattva-mahāsattva realize the wisdom of the supernormal power of psychic abilities (ṛddhi)? And what is called the perfection of wisdom and deeds of the psychic abilities? Śāriputra! A Bodhisattva-mahāsattva, relying on the dhyāna-pāramitā, attains the accomplishment of the cessation of actions in the chanda-samādhi (concentration of desire), and cultivates the psychic abilities; thus, diligently observing the cessation of actions in the samādhi, he cultivates the psychic abilities. Śāriputra! This Bodhisattva-mahāsattva, relying on these supporting factors such as desire, diligence, mind, and observation, skillfully cultivates, skillfully establishes, and freely operates, thus being able to skillfully cultivate the four psychic abilities. Śāriputra! After a Bodhisattva-mahāsattva has accomplished the four psychic abilities, according to his wishes, the psychic abilities are realized and manifested, and he can demonstrate various kinds of transformations. Although a Bodhisattva-mahāsattva manifests countless supernormal transformations, he cultivates them all for the sake of liberating all sentient beings. Śāriputra! Those sentient beings who should be subdued by seeing such supernormal transformations, the Bodhisattva-mahāsattva, according to what is appropriate for them, immediately displays such countless supernormal transformations, either manifesting forms, or manifesting power, or secretly bestowing blessings, and sentient beings are thus liberated.

Furthermore, Śāriputra! How does a Bodhisattva-mahāsattva manifest various forms through the psychic abilities to subdue sentient beings? Śāriputra! This Bodhisattva-mahāsattva observes that sentient beings can be subdued through the manifestation of such forms, whether seen or heard. The Bodhisattva then manifests these forms according to his thoughts, either manifesting the form of a Tathāgata (Buddha), or manifesting the form of a Pratyekabuddha (Solitary Buddha), or manifesting the form of a Śrāvaka (disciple of the Buddha), or manifesting the form of Indra (king of the gods), or manifesting the form of Brahmā (creator god), or manifesting the form of a Lokapāla (guardian of the world), or manifesting the form of a Cakravartin (universal monarch), and other such forms, the Bodhisattva-mahāsattva can manifest according to the beings he is guiding. Even by manifesting the form of an animal, and all others who can be subdued, he immediately manifests such forms, and proclaims the true Dharma to sentient beings.

「複次舍利子！云何菩薩摩訶薩如意足通現諸威力？舍利子！菩薩摩訶薩觀諸眾生力增上慢忿恚憍逸極懷深重，由如是力得調伏者，菩薩摩訶薩隨其所應，便為示現如是神力，或現摩訶諾伽那力、或現那羅延力四分之一、或現那羅延力全分之半、或現那羅延力具足全分，如是乃至漸致兼倍，令彼眾生調伏化度。舍利子！菩薩摩訶薩以靜慮波羅蜜多如意足神通力故，能以二指舉蘇迷盧最大山王輕轉自在，猶如取一阿末羅果。復以山王擲置他方無邊世界。舍利子！如此山王舉高一十六萬八千逾繕那，量廣八萬四千逾繕那量，四寶所成高廣第一。由是菩薩住如意足，雖擲異方，于菩薩力無損無減。又舍利子！菩薩摩訶薩住如意足故，又能以此三千大千世界，如是縱廣盡其際量，從水輪聚上至有頂，擎置掌中住經一劫，現諸威儀無有妨礙。舍利子！如是無量不可思議，菩薩摩訶薩悉能隨應示現神變。舍利子，菩薩摩訶薩化現成就如是大力，為令力增上慢忿恚憍逸極重眾生見聞菩薩顯現神變，所有恃力懷慢忿恚憍逸悉皆摧滅。菩薩了知既調伏已，隨其所應為說法要。

「複次舍利子！云何菩薩摩訶薩證得如意足通加被之智？舍利子！菩薩摩訶薩即以如是加被智力隨所加念即便成就。舍利子！菩薩摩訶薩若欲加念深廣大

【現代漢語翻譯】現代漢語譯本：「再者，舍利子！菩薩摩訶薩如何以如意足通展現各種威力？舍利子！菩薩摩訶薩觀察到眾生因力量強大而生起增上慢（自以為是）、忿恚（憤怒）、憍逸（驕傲放縱），內心深重地懷有這些習氣，如果通過這樣的力量可以調伏他們，菩薩摩訶薩就會根據他們的情況，示現相應的神通力量。或者示現摩訶諾伽那力（大力士的力量），或者示現那羅延力（金剛力士的力量）的四分之一，或者示現那羅延力的一半，或者示現那羅延力的全部，乃至逐漸增加一倍，使這些眾生得到調伏和教化。舍利子！菩薩摩訶薩憑藉靜慮波羅蜜多（禪定到彼岸）的如意足神通力，能夠用兩根手指舉起須彌山（最大的山王），輕鬆地轉動它，就像拿起一顆阿末羅果（一種小果子）一樣。又將須彌山拋擲到其他無邊世界。舍利子！這座須彌山高十六萬八千由旬（長度單位），寬八萬四千由旬，由四寶構成，高大無比。菩薩憑藉如意足的力量，即使將它拋擲到其他地方，對於菩薩的力量也沒有絲毫的損減。又，舍利子！菩薩摩訶薩憑藉如意足的力量，又能將這個三千大千世界，從水輪聚（世界底部）到有頂（最高處），整個縱橫的範圍，都托在手掌中，停留一個劫（極長的時間），展現各種威儀，沒有任何障礙。舍利子！像這樣無量不可思議的神通變化，菩薩摩訶薩都能根據需要示現。舍利子，菩薩摩訶薩成就如此強大的力量，是爲了讓那些因力量強大而生起增上慢、忿恚、憍逸的眾生，看到或聽到菩薩所顯現的神通變化，所有依仗力量而產生的驕慢、憤怒、放縱都徹底摧毀。菩薩知道他們已經被調伏后，就會根據他們的情況，為他們宣說佛法要義。

「再者，舍利子！菩薩摩訶薩如何證得如意足通的加被之智？舍利子！菩薩摩訶薩憑藉這種加被智力，隨心所念就能成就。舍利子！菩薩摩訶薩如果想要加持深廣大的

【English Translation】 English version: 「Furthermore, Shariputra! How does a Bodhisattva Mahasattva manifest various powers through the power of the psychic ability of the 'power of wish fulfillment'? Shariputra! A Bodhisattva Mahasattva observes that beings, due to their strength, develop arrogance, anger, and pride, and harbor these deeply ingrained habits. If they can be subdued through such power, the Bodhisattva Mahasattva, according to their needs, will manifest corresponding miraculous powers. They might manifest the power of a Mahānāga (a great powerful being), or one-fourth of the power of a Narayana (a powerful being), or half of the power of a Narayana, or the full power of a Narayana, and even gradually double it, so that these beings can be subdued and transformed. Shariputra! A Bodhisattva Mahasattva, through the psychic power of the 'power of wish fulfillment' attained through the perfection of meditative concentration (dhyana paramita), can lift Mount Sumeru (the greatest mountain king) with two fingers, easily turning it around, as if picking up an Amalaka fruit (a small fruit). They can also throw Mount Sumeru to other boundless worlds. Shariputra! This Mount Sumeru is 168,000 yojanas (a unit of length) high and 84,000 yojanas wide, made of four precious materials, and is the highest and largest. Because the Bodhisattva dwells in the 'power of wish fulfillment', even if they throw it to another place, there is no loss or reduction in the Bodhisattva's power. Furthermore, Shariputra! A Bodhisattva Mahasattva, dwelling in the 'power of wish fulfillment', can also hold this entire three-thousand great thousand world system, from the water wheel (the base of the world) up to the peak of existence, in the palm of their hand, for an eon (an extremely long time), displaying various dignified postures without any hindrance. Shariputra! Such immeasurable and inconceivable miraculous transformations, a Bodhisattva Mahasattva can manifest according to the needs. Shariputra, a Bodhisattva Mahasattva achieves such great power in order to make those beings who, due to their strength, develop arrogance, anger, and pride, see or hear the miraculous transformations manifested by the Bodhisattva, so that all the pride, anger, and indulgence that arise from relying on their strength are completely destroyed. The Bodhisattva, knowing that they have been subdued, will then, according to their needs, expound the essential teachings of the Dharma.

「Furthermore, Shariputra! How does a Bodhisattva Mahasattva attain the wisdom of empowerment through the 'power of wish fulfillment'? Shariputra! A Bodhisattva Mahasattva, through this power of empowerment, can accomplish whatever they set their mind on. Shariputra! If a Bodhisattva Mahasattva wishes to empower a profound and vast

海使如牛跡，即如其念令是大海量如牛跡。又欲加念微淺牛跡猶如大海，即如其念令是牛跡量同大海。又舍利子！菩薩摩訶薩若欲加念劫燒大火令成水聚，即如其念便成水聚。加念水災令成火災，即如其念火災便起。舍利子！以要言之，一切加念神足之門，菩薩摩訶薩隨念加之皆得成就。又舍利子！菩薩摩訶薩若有加念下中上法互相轉易，即隨其念皆得成就。又舍利子！菩薩摩訶薩凡所加念神通被物，貞固難壞不可轉變，一切世間無有能令搖動隱沒。若沙門若婆羅門、諸天帝釋、魔王梵王及余世間，皆無有能如法搖動及隱沒者，唯除法主諸佛世尊。舍利子！當知是菩薩摩訶薩以如是等加念持力，但為尊重種種廣大奇特變現諸眾生等，為宣正法故現威神。複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，獲得如是如意神足無退自在，超過諸魔煩惱境界，趣入一切諸佛境界。是諸眾生不惱方便一切善根資糧積集，一切魔王及魔軍眾諸威德天不能遮斷。舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故獲是如意足作證神通智業圓滿。

「複次舍利子！云何菩薩摩訶薩依靜慮波羅蜜多故得是神通？此神通者何等義理？復以何等而名為智？舍利子！菩薩摩訶薩若觀色像名曰神通，若能了知色像盡法而不證儘是名為智。又舍利子！若

【現代漢語翻譯】現代漢語譯本：舍利子，菩薩摩訶薩如果想把大海觀想成牛蹄印那麼小，他就能如其所想，使大海變得像牛蹄印那麼小。反之，如果他想把微小的牛蹄印觀想成大海那麼大，他也能如其所想，使牛蹄印變得像大海那麼大。舍利子，菩薩摩訶薩如果想把劫末的大火觀想成水聚，他就能如其所想，使大火變成水聚。如果他想把水災觀想成火災，他也能如其所想，使水災變成火災。舍利子，總而言之，菩薩摩訶薩通過意念力可以隨意運用神通，都能成就。舍利子，菩薩摩訶薩如果想把下、中、上等法互相轉變，他也能如其所想，都能成就。舍利子，菩薩摩訶薩以神通力加持過的物品，堅固不可摧毀，無法轉變，世間沒有任何力量能使之動搖或隱沒。無論是沙門（出家修行者）、婆羅門（祭司）、諸天帝釋（天神之王）、魔王、梵王（色界天之王）以及其他世間眾生，都無法如法地使之動搖或隱沒，唯有法主諸佛世尊才能做到。舍利子，應當知道，菩薩摩訶薩以這樣的意念力，只是爲了尊重各種廣大奇特的變現，爲了向眾生宣說正法而展現威神。舍利子，菩薩摩訶薩修行靜慮波羅蜜多（禪定到彼岸）的緣故，獲得這樣如意自在的神通，不會退轉，超越了諸魔煩惱的境界，進入一切諸佛的境界。這些眾生不會被煩惱所困擾，一切善根資糧都已積聚，一切魔王和魔軍以及有威德的天神都不能阻礙他。舍利子，這就是菩薩摩訶薩依靠靜慮波羅蜜多而獲得如意足，證得神通智慧，事業圓滿的體現。複次，舍利子，菩薩摩訶薩如何依靠靜慮波羅蜜多而獲得這種神通？這種神通的意義是什麼？又以什麼稱為智？舍利子，菩薩摩訶薩如果觀察色像，這稱為神通；如果能了知色像的空性，而不執著于空性，這稱為智。又，舍利子，如果

【English Translation】 English version: Shariputra, if a Bodhisattva Mahasattva wishes to contemplate the ocean as small as a cow's footprint, he can, according to his thought, make the ocean as small as a cow's footprint. Conversely, if he wishes to contemplate a tiny cow's footprint as large as the ocean, he can, according to his thought, make the cow's footprint as large as the ocean. Shariputra, if a Bodhisattva Mahasattva wishes to contemplate the great fire at the end of a kalpa (aeon) as a pool of water, he can, according to his thought, make the great fire into a pool of water. If he wishes to contemplate a flood as a fire, he can, according to his thought, make the flood into a fire. Shariputra, in short, a Bodhisattva Mahasattva can freely use his supernatural powers through the power of his mind, and all can be accomplished. Shariputra, if a Bodhisattva Mahasattva wishes to transform the lower, middle, and upper dharmas (teachings) into each other, he can, according to his thought, accomplish all of them. Shariputra, the objects that a Bodhisattva Mahasattva has blessed with his supernatural powers are firm and indestructible, and cannot be transformed. There is no power in the world that can shake or conceal them. Whether it is a Shramana (ascetic), a Brahmin (priest), the Devas (gods) like Indra, Mara (demon king), Brahma (king of the form realm), or other beings in the world, none can lawfully shake or conceal them, except for the Dharma Lord, the Buddhas, the World Honored Ones. Shariputra, you should know that a Bodhisattva Mahasattva uses such power of thought only to respect the various vast and extraordinary transformations, and to manifest his divine power in order to proclaim the true Dharma to sentient beings. Furthermore, Shariputra, because a Bodhisattva Mahasattva practices Dhyana Paramita (perfection of meditation), he obtains such unobstructed and unretreating supernatural powers, transcends the realm of all demons and afflictions, and enters the realm of all Buddhas. These beings are not troubled by afflictions, all the resources of good roots have been accumulated, and all demon kings and demon armies, as well as powerful gods, cannot hinder him. Shariputra, this is the manifestation of a Bodhisattva Mahasattva relying on Dhyana Paramita to obtain the power of the wish-fulfilling foot, to realize the wisdom of supernatural powers, and to complete his work. Furthermore, Shariputra, how does a Bodhisattva Mahasattva obtain these supernatural powers by relying on Dhyana Paramita? What is the meaning of these supernatural powers? And by what is it called wisdom? Shariputra, if a Bodhisattva Mahasattva observes forms, this is called supernatural power; if he can understand the emptiness of forms without being attached to emptiness, this is called wisdom. Also, Shariputra, if

能聽聞一切聲響是名神通，若能了知聲響前際本不可說是名為智。又舍利子！若能了達眾生心行是名神通，若能了知心性寂滅不證彼滅是名為智。又舍利子！若能隨念過去邊際是名神通，若能了知三世無礙是名為智。又舍利子！于諸佛土若往若來是名神通，若知國土等虛空相是名為智。又舍利子！了法興起故名為神通，觀法平等是名為智。又舍利子！明達諸世間故名神通，不雜諸世間是名為智。又舍利子！威勢映奪一切釋梵護世諸天故名神通，了知一切聲聞緣覺其證下劣是名為智。舍利子！諸如是等若通若智，其德無量不可思議，是名菩薩摩訶薩依靜慮波羅蜜多故精勤獲得如是神通智業圓滿。

「複次舍利子！菩薩摩訶薩依靜慮波羅蜜多故，證得無邊深妙靜定。何以故？舍利子！菩薩摩訶薩乃至爾所無數煩惱積集心舍，菩薩于彼亦有爾所無數靜慮資糧功德安住其心。又舍利子！菩薩摩訶薩乃至爾所一切眾生，以煩惱心生諸散亂，菩薩于彼亦應積集爾所靜慮資糧功德。舍利子！是名菩薩摩訶薩所證靜慮無量無邊皆由靜慮波羅蜜多之所發起。複次舍利子！菩薩摩訶薩所證之定極善深妙，菩薩應時安住于中平等引攝，是處說名三摩呬多。舍利子！云何名為平等引攝？舍利子！三摩呬多者，引攝有情平等之性，故名此定

【現代漢語翻譯】現代漢語譯本能聽聞一切聲響稱為神通（abhijñā），若能了知聲響的本源不可言說，則稱為智慧（jñāna）。又，舍利子（Śāriputra）！若能了達眾生的心念行為稱為神通，若能了知心性寂滅，不執著于寂滅之境，則稱為智慧。又，舍利子！若能隨念過去的一切稱為神通，若能了知過去、現在、未來三世無礙，則稱為智慧。又，舍利子！在諸佛國土中，若能隨意往來稱為神通，若能了知國土如同虛空一般，則稱為智慧。又，舍利子！了知諸法生起稱為神通，觀察諸法平等稱為智慧。又，舍利子！明瞭通達世間一切稱為神通，不與世間雜染稱為智慧。又，舍利子！威勢能夠壓倒一切釋（Śakra）、梵（Brahmā）、護世諸天稱為神通，了知一切聲聞（Śrāvaka）、緣覺（Pratyekabuddha）的證悟境界低下稱為智慧。舍利子！像這樣神通和智慧，其功德無量不可思議，這是菩薩摩訶薩（bodhisattva-mahāsattva）依止靜慮波羅蜜多（dhyāna-pāramitā）而精勤獲得的圓滿神通智慧事業。又，舍利子！菩薩摩訶薩依止靜慮波羅蜜多，證得無邊深妙的禪定。為什麼呢？舍利子！菩薩摩訶薩捨棄了無數煩惱的積聚，菩薩也因此安住于無數的靜慮資糧功德之中。又，舍利子！菩薩摩訶薩對於一切眾生因煩惱心而產生的散亂，菩薩也應積集相應的靜慮資糧功德。舍利子！這就是菩薩摩訶薩所證得的無量無邊的禪定，都是由靜慮波羅蜜多所引發的。又，舍利子！菩薩摩訶薩所證得的禪定極其善妙深邃，菩薩應時安住其中，平等地引導攝受，這稱為三摩呬多（samāhita）。舍利子！什麼叫做平等引導攝受呢？舍利子！三摩呬多是指引導攝受有情眾生的平等之性，所以稱為此定。

【English Translation】 English version To hear all sounds is called supernormal power (abhijñā), and to understand that the origin of sounds is inexpressible is called wisdom (jñāna). Furthermore, Śāriputra! To comprehend the thoughts and actions of sentient beings is called supernormal power, and to understand that the nature of mind is quiescent, without clinging to that quiescence, is called wisdom. Furthermore, Śāriputra! To recall all past events is called supernormal power, and to understand that the three times—past, present, and future—are unobstructed is called wisdom. Furthermore, Śāriputra! To travel freely to and from all Buddha lands is called supernormal power, and to understand that lands are like empty space is called wisdom. Furthermore, Śāriputra! To understand the arising of all dharmas is called supernormal power, and to observe the equality of all dharmas is called wisdom. Furthermore, Śāriputra! To clearly understand all worldly matters is called supernormal power, and to be unmixed with worldly defilements is called wisdom. Furthermore, Śāriputra! To have the power to overshadow all Śakra, Brahmā, and the guardian deities of the world is called supernormal power, and to understand that the attainments of all Śrāvakas and Pratyekabuddhas are inferior is called wisdom. Śāriputra! Such supernormal powers and wisdom, their merits are immeasurable and inconceivable. This is how a bodhisattva-mahāsattva, relying on the dhyāna-pāramitā, diligently attains the perfection of such supernormal powers and wisdom. Furthermore, Śāriputra! A bodhisattva-mahāsattva, relying on the dhyāna-pāramitā, attains boundless and profound samādhi. Why is that? Śāriputra! As much as a bodhisattva-mahāsattva abandons the accumulation of countless afflictions, the bodhisattva also abides in countless merits of the resources of dhyāna. Furthermore, Śāriputra! As much as all sentient beings are scattered by afflicted minds, the bodhisattva should also accumulate corresponding merits of the resources of dhyāna. Śāriputra! This is the immeasurable and boundless samādhi attained by a bodhisattva-mahāsattva, all of which are initiated by the dhyāna-pāramitā. Furthermore, Śāriputra! The samādhi attained by a bodhisattva-mahāsattva is extremely virtuous and profound. The bodhisattva should abide in it at all times, equally guiding and embracing, which is called samāhita. Śāriputra! What is meant by equally guiding and embracing? Śāriputra! Samāhita refers to guiding and embracing the equal nature of sentient beings, hence it is called this samādhi.

三摩呬多。舍利子！三摩呬多者，引攝其心平等性故。又三摩呬多者，引攝欲解平等性故。又三摩呬多者，引攝方便平等性故。又三摩呬多者，引攝增上欲解平等性故。又三摩呬多者，引攝拖那平等性故，又能引攝尸羅、羼底、毗利耶、靜慮、般羅若平等性故。又三摩呬多者，引攝一切諸法平等性故。舍利子！是名菩薩摩訶薩三摩呬多，深妙靜慮引攝平等諸法性故。

「複次舍利子！菩薩摩訶薩依靜慮波羅蜜多故，所獲靜慮微密深妙唯智慧入，亦得名為三摩半那。舍利子！何等名為三摩半那？舍利子！如是妙定等諸法性。所以者何？若菩提平等即是一切有情平等，若一切有情平等即是諸法平等，若能平等證入是平等性，是則名為三摩半那。又舍利子！若空性平等即諸法平等，若能證入是平等性，是則名為三摩半那。如是無相無愿及以無行性皆平等，即諸法平等，若能證入是平等性，是則名為三摩半那。又舍利子！若心性平等即諸法平等，若能證入是平等性，是則名為三摩半那。舍利子！是名菩薩摩訶薩獲是靜慮三摩半那平等之性皆因靜慮波羅蜜多故。

「複次舍利子！菩薩摩訶薩依靜慮波羅蜜多故，獲是平等微妙靜慮，于諸含識有恩無恩，皆生平等心無簡約。是故菩薩，等心於地、等心於水、等心於火、

【現代漢語翻譯】現代漢語譯本：三摩呬多（Samahita，意為等持）。舍利子！三摩呬多是指，引導攝持其心達到平等性。又，三摩呬多是指，引導攝持欲解（對真理的渴望）達到平等性。又，三摩呬多是指，引導攝持方便（修行的方法）達到平等性。又，三摩呬多是指，引導攝持增上欲解（更強烈的求知慾）達到平等性。又，三摩呬多是指，引導攝持拖那（專注）達到平等性，並且能夠引導攝持尸羅（戒律）、羼底（忍辱）、毗利耶（精進）、靜慮（禪定）、般羅若（智慧）達到平等性。又，三摩呬多是指，引導攝持一切諸法達到平等性。舍利子！這就是菩薩摩訶薩的三摩呬多，通過深妙的靜慮引導攝持達到諸法平等之性。複次，舍利子！菩薩摩訶薩依靠靜慮波羅蜜多（禪定到彼岸）的緣故，所獲得的靜慮微密深妙，唯有智慧才能進入，也稱為三摩半那（Samapanna，意為等至）。舍利子！什麼叫做三摩半那呢？舍利子！像這樣微妙的禪定等諸法的本性。為什麼呢？如果菩提（覺悟）是平等的，那麼一切有情（眾生）就是平等的；如果一切有情是平等的，那麼諸法就是平等的；如果能夠平等地證入這種平等性，這就叫做三摩半那。又，舍利子！如果空性是平等的，那麼諸法就是平等的；如果能夠證入這種平等性，這就叫做三摩半那。像這樣，無相、無愿以及無行性都是平等的，也就是諸法平等，如果能夠證入這種平等性，這就叫做三摩半那。又，舍利子！如果心性是平等的，那麼諸法就是平等的；如果能夠證入這種平等性，這就叫做三摩半那。舍利子！這就是菩薩摩訶薩所獲得的靜慮三摩半那的平等之性，都是因為靜慮波羅蜜多的緣故。複次，舍利子！菩薩摩訶薩依靠靜慮波羅蜜多的緣故，獲得這種平等微妙的靜慮，對於一切有恩或無恩的眾生，都生起平等心，沒有差別。因此，菩薩對於地、水、火、

【English Translation】 English version: Samahita (Samahita, meaning 'equanimity'). Shariputra! Samahita means guiding and gathering the mind to achieve equanimity. Furthermore, Samahita means guiding and gathering the desire for understanding (the yearning for truth) to achieve equanimity. Furthermore, Samahita means guiding and gathering skillful means (methods of practice) to achieve equanimity. Furthermore, Samahita means guiding and gathering increased desire for understanding (a stronger thirst for knowledge) to achieve equanimity. Furthermore, Samahita means guiding and gathering dhyana (concentration) to achieve equanimity, and also being able to guide and gather shila (precepts), kshanti (patience), virya (effort), dhyana (meditation), and prajna (wisdom) to achieve equanimity. Furthermore, Samahita means guiding and gathering all dharmas to achieve equanimity. Shariputra! This is the Samahita of a Bodhisattva Mahasattva, through profound dhyana, guiding and gathering to achieve the equanimity of all dharmas. Furthermore, Shariputra! Because a Bodhisattva Mahasattva relies on the Paramita of Dhyana (perfection of meditation), the subtle and profound dhyana they attain, which can only be entered through wisdom, is also called Samapanna (Samapanna, meaning 'attainment of equanimity'). Shariputra! What is called Samapanna? Shariputra! It is the nature of such subtle dhyana and other dharmas. Why is this so? If Bodhi (enlightenment) is equal, then all sentient beings are equal; if all sentient beings are equal, then all dharmas are equal; if one can equally realize this equanimity, this is called Samapanna. Furthermore, Shariputra! If emptiness is equal, then all dharmas are equal; if one can realize this equanimity, this is called Samapanna. Likewise, the nature of no-form, no-desire, and no-action are all equal, which is the equality of all dharmas; if one can realize this equanimity, this is called Samapanna. Furthermore, Shariputra! If the nature of mind is equal, then all dharmas are equal; if one can realize this equanimity, this is called Samapanna. Shariputra! This is the equanimity of the dhyana Samapanna attained by a Bodhisattva Mahasattva, all because of the Paramita of Dhyana. Furthermore, Shariputra! Because a Bodhisattva Mahasattva relies on the Paramita of Dhyana, they attain this equal and subtle dhyana, and towards all sentient beings, whether they are kind or unkind, they generate an equal mind without discrimination. Therefore, the Bodhisattva has an equal mind towards earth, an equal mind towards water, an equal mind towards fire,

等心於風、等心虛空，無有高下亦無萎屈，安住善住證無動搖，于諸威儀心恒在定，又不分別所住威儀。心性純熟樂處深定，不掉不舉無有飄轉，遠諸愚鈍言無雜亂，知義知法善識諸時，所謂迦羅吠羅及三摩耶，巧能隨順一切世間，而與世間性不相雜，超越世間利等八法，諸煩惱惑不能染污。雜憒鬧處遠於所行，唯常安止平等法性，不捨深定而現世間一切作業。舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故證入如是無量功德，當知皆是妙慧方便之所發起。

「複次舍利子！云何菩薩摩訶薩依靜慮波羅蜜多故證是妙慧及以方便？舍利子！菩薩摩訶薩以大悲力系心於境為度眾生，是名方便。證入寂靜最極寂靜，是名為慧。又舍利子！若能證入佛智無礙，是名方便。無有一法而可慮知，是名為慧。又舍利子！若能證入諸法攝觀，是名方便。若於法性無雜思惟，是名為慧。又舍利子！平等證入佛身莊嚴而現在前，是名方便。觀察法身性無處所，是名為慧。又舍利子！平等證入憶念諸佛所演言詞梵音聲等，是名方便。觀察法性不可言說，是名為慧。又舍利子！平等證入其心安住金剛喻定，是名方便。念無散亂觀察法性，是名為慧。又舍利子！若如是定安住本願成熟眾生，是為方便。觀察眾生皆無我性，是名為慧。又舍利子！

【現代漢語翻譯】現代漢語譯本心如同風一般自由，如同虛空一般平等，沒有高低之分，也沒有萎靡不振。安穩地住于善處，證得不動搖的境界。在各種威儀（行、住、坐、臥）中，心始終處於禪定之中，也不分別所處的威儀。心性純熟，樂於處於深定之中，不散亂也不躁動，沒有飄忽不定。遠離愚鈍，言語沒有雜亂，明白義理，通曉佛法，善於識別各種時機，如迦羅吠羅（時間）和三摩耶（約定）。巧妙地順應世間的一切，卻與世間的性質不相混雜，超越世間的利、衰、毀、譽、稱、譏、苦、樂等八法，各種煩惱迷惑都不能染污他。遠離喧鬧雜亂之處，常常安住于平等的法性之中，不捨棄深定而顯現世間的一切行為。舍利子！這叫做菩薩摩訶薩依靠靜慮波羅蜜多（禪定波羅蜜多）而證入如此無量的功德，應當知道這一切都是妙慧方便所發起的。「再者，舍利子！菩薩摩訶薩如何依靠靜慮波羅蜜多而證得這種妙慧和方便呢？舍利子！菩薩摩訶薩以大悲的力量將心繫于所緣境，爲了度化眾生，這叫做方便。證入寂靜，最極寂靜，這叫做慧。又，舍利子！如果能夠證入佛的無礙智慧，這叫做方便。沒有一法可以被思慮知曉，這叫做慧。又，舍利子！如果能夠證入諸法的攝觀，這叫做方便。如果對於法性沒有雜亂的思惟，這叫做慧。又，舍利子！平等地證入佛身莊嚴而顯現在前，這叫做方便。觀察法身，其性無處所，這叫做慧。又，舍利子！平等地證入憶念諸佛所演說的言詞、梵音聲等，這叫做方便。觀察法性，不可言說，這叫做慧。又，舍利子！平等地證入其心安住于金剛喻定，這叫做方便。念頭不散亂，觀察法性，這叫做慧。又，舍利子！如果以這樣的禪定安住于本願，成熟眾生，這叫做方便。觀察眾生皆無我性，這叫做慧。又，舍利子！

【English Translation】 English version The mind is like the wind, equal like the void, without high or low, nor withered or bent. It dwells peacefully in goodness, attaining a state of unwavering stability. In all postures (walking, standing, sitting, lying down), the mind is constantly in samadhi (meditative absorption), without distinguishing the posture it occupies. The mind is mature, delighting in deep samadhi, neither agitated nor lethargic, without wavering. It is far from dullness, speech is without confusion, understanding the meaning, knowing the Dharma, and skillfully recognizing all times, such as Kala-vela (time) and Samaya (agreement). It skillfully adapts to all worldly affairs, yet is not mixed with the nature of the world, transcending the eight worldly conditions of gain, loss, disgrace, honor, praise, blame, suffering, and pleasure. Various afflictions and delusions cannot defile it. It stays away from noisy and chaotic places, always abiding in the equality of Dharma-nature, not abandoning deep samadhi while manifesting all worldly activities. Shariputra! This is called a Bodhisattva Mahasattva, who, relying on the Paramita of Dhyana (perfection of meditation), attains such immeasurable merits. Know that all of this is initiated by the skillful means of profound wisdom. Furthermore, Shariputra! How does a Bodhisattva Mahasattva, relying on the Paramita of Dhyana, attain this profound wisdom and skillful means? Shariputra! A Bodhisattva Mahasattva, with the power of great compassion, focuses the mind on an object for the sake of liberating sentient beings; this is called skillful means. Attaining tranquility, the utmost tranquility, this is called wisdom. Moreover, Shariputra! If one can attain the unobstructed wisdom of the Buddha, this is called skillful means. There is not a single dharma that can be conceived or known; this is called wisdom. Furthermore, Shariputra! If one can attain the contemplation of all dharmas, this is called skillful means. If there is no confused thought about the nature of dharmas, this is called wisdom. Furthermore, Shariputra! Equally attaining the adornment of the Buddha's body and manifesting it before oneself, this is called skillful means. Observing the Dharma-body, its nature is without location; this is called wisdom. Furthermore, Shariputra! Equally attaining the recollection of the words, Brahma-voice, etc., spoken by all Buddhas, this is called skillful means. Observing the nature of Dharma, which is beyond words, this is called wisdom. Furthermore, Shariputra! Equally attaining the mind abiding in the Vajra-like Samadhi (diamond-like concentration), this is called skillful means. With thoughts not scattered, observing the nature of Dharma, this is called wisdom. Furthermore, Shariputra! If, with such samadhi, one abides in the original vow to mature sentient beings, this is called skillful means. Observing that all sentient beings are without self-nature, this is called wisdom. Furthermore, Shariputra!

若定緣彼增上境界發起一切增上善根，是名方便。若能觀察無根無住，是名為慧。又舍利子！若定修治佛土現前，是名方便。觀察國土與虛空等，是名為慧。又舍利子！若定發起莊嚴道場！是名方便。若住寂靜慮知諸法！是名為慧。又舍利子！若定發起轉正法輪，是名方便。若觀所轉法輪無起，是名為慧。又舍利子！如是無量覺分資糧平等證入觀察現前，是名方便。如是無量諸惑寂滅息除熱惱，如來所有靜慮妙樂不與諸法而共相應，無有諸相諸相遍知，遠離一切所緣境界，如是皆入菩薩正定所有靜慮，舍利子！菩薩摩訶薩若能如是觀察具足，是名為慧。舍利子！若菩薩摩訶薩成就如是無盡靜慮與靜慮波羅蜜多相應故，一切惡魔不能得便，即名安住諸佛法器。舍利子！如是方便、如是妙慧，是名菩薩摩訶薩靜慮波羅蜜多具足成就皆是妙慧方便之所發起。

「複次舍利子！菩薩摩訶薩依靜慮波羅蜜多故，具足成就不退神通，善能建立智所作業，非彼慢力之所發起，遊戲神通示現世間，一切作用安住神通，發起世間一切大事。又舍利子，此神通者為大智相，具足世出世間微妙作用故。此神通者為大慧相，現見世出世間一切諸法故。此神通者為無盡相，隨遍一切如虛空故。此神通者等見諸色，色無色中平等見故。此神通

【現代漢語翻譯】現代漢語譯本如果確定以增上境界為緣，發起一切增上善根，這稱為方便（upāya，善巧手段）。如果能夠觀察到（善根）無根無住，這稱為慧（prajñā，智慧）。又，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果確定修治佛土使其顯現，這稱為方便。觀察國土與虛空等同，這稱為慧。又，舍利子！如果確定發起莊嚴道場，這稱為方便。如果安住于寂靜禪定，了知諸法，這稱為慧。又，舍利子！如果確定發起轉正法輪（dharma-cakra-pravartana，佛陀宣講佛法的行為），這稱為方便。如果觀察所轉法輪無有生起，這稱為慧。又，舍利子！像這樣，無量覺分（bodhi-pakṣa，通往覺悟的修行要素）資糧平等證入，觀察現前，這稱為方便。像這樣，無量諸惑寂滅，息除熱惱，如來（Tathāgata，佛陀的稱號之一）所有的靜慮（dhyāna，禪定）妙樂不與諸法相應，沒有諸相（lakṣaṇa，特徵），諸相遍知，遠離一切所緣境界，像這樣都進入菩薩（bodhisattva，發願成佛的修行者）正定（samādhi，專注）所有的靜慮。舍利子！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）如果能夠像這樣觀察具足，這稱為慧。舍利子！如果菩薩摩訶薩成就像這樣無盡的靜慮，與靜慮波羅蜜多（dhyāna-pāramitā，禪定波羅蜜，到達彼岸的修行）相應，一切惡魔（māra，障礙修行的魔）都不能得便，這就稱為安住諸佛法器。舍利子！像這樣的方便，像這樣的妙慧，這稱為菩薩摩訶薩靜慮波羅蜜多具足成就，都是妙慧方便所發起的。複次，舍利子！菩薩摩訶薩依靠靜慮波羅蜜多，具足成就不退神通（abhijñā，超自然能力），善於建立智慧所作的事業，不是依靠慢心（māna，傲慢）的力量所發起，遊戲神通示現世間，一切作用安住神通，發起世間一切大事。又，舍利子，這神通是大智（mahā-jñāna，大智慧）的相，具足世間和出世間微妙的作用。這神通是大慧（mahā-prajñā，大智慧）的相，能夠現見世間和出世間一切諸法。這神通是無盡的相，隨遍一切如同虛空。這神通是平等見的相，在色界（rūpadhātu，有形的世界）和無色界（arūpadhātu，無形的世界）中平等見故。這神通...

【English Translation】 English version If, based on a superior state, one initiates all superior roots of goodness, this is called skillful means (upāya). If one can observe that (these roots of goodness) are without root and without dwelling, this is called wisdom (prajñā). Furthermore, Śāriputra! If one is determined to purify and manifest a Buddha-land, this is called skillful means. Observing that the Buddha-land is equal to space, this is called wisdom. Furthermore, Śāriputra! If one is determined to initiate the adornment of a Bodhi-mandala (place of enlightenment), this is called skillful means. If one dwells in tranquil meditation and understands all dharmas (phenomena), this is called wisdom. Furthermore, Śāriputra! If one is determined to initiate the turning of the Dharma wheel (dharma-cakra-pravartana), this is called skillful means. If one observes that the turned Dharma wheel has no arising, this is called wisdom. Furthermore, Śāriputra! In this way, the immeasurable accumulations of the factors of enlightenment (bodhi-pakṣa) are equally entered into, and observation is present, this is called skillful means. In this way, the immeasurable afflictions are pacified, the torments are extinguished, the Tathāgata's (Buddha's) blissful joy of meditation (dhyāna) is not associated with any dharmas, there are no characteristics (lakṣaṇa), all characteristics are fully known, and one is separated from all objects of perception. In this way, all enter the samādhi (concentration) of the Bodhisattva's (enlightenment being) proper meditation. Śāriputra! If a Bodhisattva-mahāsattva (great Bodhisattva) can observe and fulfill in this way, this is called wisdom. Śāriputra! If a Bodhisattva-mahāsattva achieves such endless meditation, and is in accordance with the perfection of meditation (dhyāna-pāramitā), all demons (māra) cannot take advantage, and this is called dwelling in the vessel of the Buddhas' Dharma. Śāriputra! Such skillful means, such wonderful wisdom, this is called the Bodhisattva-mahāsattva's perfection of meditation, all of which are initiated by wonderful wisdom and skillful means. Furthermore, Śāriputra! A Bodhisattva-mahāsattva, relying on the perfection of meditation, fully achieves non-regressing supernormal powers (abhijñā), is skilled in establishing the works of wisdom, and is not initiated by the power of pride (māna). He plays with supernormal powers, manifesting in the world, all actions dwell in supernormal powers, and initiates all great events in the world. Furthermore, Śāriputra, these supernormal powers are the mark of great wisdom (mahā-jñāna), possessing the subtle functions of both the mundane and supramundane. These supernormal powers are the mark of great wisdom (mahā-prajñā), able to directly see all dharmas of the mundane and supramundane. These supernormal powers are the mark of the endless, pervading all like space. These supernormal powers are the mark of equal seeing, seeing equally in the realm of form (rūpadhātu) and the formless realm (arūpadhātu). These supernormal powers...

者善能隨入音聲法門，前際音聲平等性故。此神通者能觀眾生一切心行，現見彼性故。此神通者善能隨念一切諸劫，分別了知前後際故。此神通者善能示現無量神變恒現在前，無加行相故。此神通者了知漏盡，觀待迦羅及三摩耶不過時故。此神通者是聖出世，於一切法抉擇分故。又舍利子！如是神通微妙甚深，聲聞獨覺所不能測。如是神通有大威德，善能調伏一切有情。如是神通有大功業，證得灌頂一切諸法自在轉故。如是舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故獲是無退諸勝神通，善能建立智所作業，非彼慢力之所發起。

大寶積經卷第四十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之十六靜慮波羅蜜品第十之二

「複次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故獲得如是無退神通！善能建立智所作業。舍利子！當知菩薩摩訶薩得是通智！由清凈心、鮮白心、明潔心、無濁心、離隨煩惱心、善調順心、善寂靜心、善修治心，如是心相之所由生，靜慮解脫三摩地三摩缽底之所發起。舍利子！是菩薩摩訶薩處於世界，故作意生，非繫縛生，不由繫縛命終受生。何以故？是菩薩摩訶薩解脫一切虛妄分別故，解脫一切

【現代漢語翻譯】現代漢語譯本這位菩薩善於隨順並深入理解音聲法門，因為他明白過去一切音聲的平等性。這位神通者能夠觀察眾生的一切心念行為，並直接洞見其本性。這位神通者善於憶念過去的一切劫數，並能分別瞭解前後際的因果關係。這位神通者善於示現無量無邊的神通變化，並且這些變化恒常顯現，無需任何造作。這位神通者了知煩惱的止息，因為他觀察時間（迦羅）和約定（三摩耶）都不會過時。這位神通者是聖者，超越世俗，對於一切法都能做出決斷。此外，舍利子！這樣的神通微妙而深奧，不是聲聞和獨覺所能測度的。這樣的神通具有強大的威德，能夠善巧地調伏一切有情眾生。這樣的神通具有偉大的功業，因為他證得了灌頂，能夠自在地運用一切諸法。舍利子！這就是菩薩摩訶薩依靠靜慮波羅蜜多（禪定到彼岸）所獲得的無退轉的殊勝神通，他能夠善巧地建立由智慧所產生的行為，而不是由傲慢的力量所引發的。

複次，舍利子！菩薩摩訶薩修行靜慮波羅蜜多（禪定到彼岸）的緣故，獲得如此不退轉的神通！善於建立由智慧所產生的行為。舍利子！應當知道，菩薩摩訶薩獲得這種通達的智慧，是由於清凈的心、鮮白的心、明潔的心、無濁的心、遠離隨煩惱的心、善於調順的心、善於寂靜的心、善於修治的心，這些心相所產生的，是由靜慮（禪定）、解脫、三摩地（定）、三摩缽底（等至）所引發的。舍利子！這位菩薩摩訶薩處於世間，是由於意願而生，不是由於業力束縛而生，也不是由於業力束縛而命終受生。為什麼呢？因為這位菩薩摩訶薩已經解脫了一切虛妄的分別，解脫了一切

【English Translation】 English version This Bodhisattva is skilled in entering the Dharma of sound, because he understands the equality of all sounds in the past. This one with supernormal powers can observe all the thoughts and actions of sentient beings, and directly see their nature. This one with supernormal powers is skilled in recollecting all kalpas (eons), and can distinguish the causal relationships of the past and future. This one with supernormal powers is skilled in manifesting limitless miraculous transformations, and these transformations are constantly present without any effort. This one with supernormal powers knows the cessation of outflows (leaks), because he observes that time (Kala) and agreements (Samaya) do not pass. This one with supernormal powers is a holy being, transcending the world, and can make decisions about all dharmas. Furthermore, Shariputra! Such supernormal powers are subtle and profound, not measurable by Shravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Such supernormal powers have great power and virtue, and can skillfully subdue all sentient beings. Such supernormal powers have great accomplishments, because he has attained the empowerment and can freely use all dharmas. Shariputra! This is what is called the non-regressing, superior supernormal powers that a Bodhisattva Mahasattva obtains by relying on Dhyana Paramita (Perfection of Meditation), and he is skilled in establishing actions produced by wisdom, not initiated by the power of arrogance.

Furthermore, Shariputra! Because a Bodhisattva Mahasattva practices Dhyana Paramita (Perfection of Meditation), he obtains such non-regressing supernormal powers! He is skilled in establishing actions produced by wisdom. Shariputra! You should know that a Bodhisattva Mahasattva obtains this penetrating wisdom because of a pure mind, a bright mind, a clear mind, an unclouded mind, a mind free from secondary afflictions, a mind that is well-tamed, a mind that is well-pacified, and a mind that is well-cultivated. These are the characteristics of the mind that arise from Dhyana (Meditation), Vimoksha (Liberation), Samadhi (Concentration), and Samapatti (Attainment). Shariputra! This Bodhisattva Mahasattva exists in the world because of his intention, not because of karmic bondage, and he does not die and take rebirth due to karmic bondage. Why? Because this Bodhisattva Mahasattva has been liberated from all false discriminations, liberated from all

非真實煩惱縛故，解脫一切顛倒妄執所依止故。是故此菩薩摩訶薩隨現世界，解脫而生、解脫命終、解脫受生。舍利子！是菩薩摩訶薩現受生已成辦大乘，圓滿一切諸佛正教，遍游十方廣求佛法，雖志有所求而無取無得，隨入諸佛法即為一切法，隨入一切法即為諸佛法。如是菩薩隨入佛法及一切法，然不隨彼法非法行。

「舍利子！菩薩摩訶薩若能如實求諸法時安住無取及無得者，是則無有一法而可入于算數。何以故？一切諸法超過算數道故。若能了達法平等性，是則不執法與非法。何以故？一切諸法性無執故。若計于中而有義者，是則獲得廣大無義。若有善能不計于義，是則義與非義不現前故，不見義者於一切處覺慧無礙。是菩薩摩訶薩若能如是了覺無礙，則為獲得無障礙覺，若有無障礙覺則於一切而無所著，若無所著則無所住，若無所住則無所乏，若無所乏則無癡無求，若無癡無求則無迷無惑，若無迷無惑則無我所，若無我所則無攝受，若無攝受則無所執，若無所執則無諍論，若無諍論是則無諍沙門之法，若有無諍沙門法者是則一切無礙無障等虛空求，若能等彼虛空求者則不繫屬欲界色界及無色界，若於諸處無系屬者則無色相及以形量，若其無是色相形量則能如是隨覺，若能如是隨覺則能如是通達。舍利子

【現代漢語翻譯】現代漢語譯本：因為沒有真實的煩惱束縛，所以能解脫一切顛倒妄想的執著。因此，這位菩薩摩訶薩隨著所顯現的世界，解脫而生、解脫而死、解脫而受生。舍利子！這位菩薩摩訶薩在現世受生后，成就大乘，圓滿一切諸佛的正教，遍游十方廣泛尋求佛法，雖然有志向追求，但沒有執取和獲得的心。隨順進入諸佛的法，即是進入一切法；隨順進入一切法，即是進入諸佛的法。這樣的菩薩隨順進入佛法和一切法，卻不隨順那些法或非法而行事。舍利子！菩薩摩訶薩如果能如實地尋求諸法，安住于沒有執取和沒有獲得的狀態，那麼就沒有一種法可以被納入算數之中。為什麼呢？因為一切諸法都超越了算數的範疇。如果能了達法的平等性，就不會執著於法與非法。為什麼呢？因為一切諸法的本性都是無執著的。如果認為其中有意義，就會獲得廣大的無意義。如果能善於不執著于意義，那麼意義和非意義就不會顯現，不執著于意義的人在一切處所都覺慧無礙。這位菩薩摩訶薩如果能這樣了覺無礙，就獲得了無障礙的覺悟。如果有了無障礙的覺悟，那麼對於一切事物就不會有所執著。如果沒有執著，就不會有所住。如果沒有所住，就不會有所缺乏。如果沒有缺乏，就不會有愚癡和追求。如果沒有愚癡和追求，就不會有迷惑和疑惑。如果沒有迷惑和疑惑，就不會有我所。如果沒有我所，就不會有攝受。如果沒有攝受，就不會有執著。如果沒有執著，就不會有諍論。如果沒有諍論，就是無諍沙門（指修行者）的法。如果有了無諍沙門法，那麼一切都無礙無障，如同虛空一樣。如果能如同虛空一樣尋求，就不會被欲界（指慾望的世界）和無慾界所束縛。如果在一切處所都沒有束縛，那麼就沒有色相和形量。如果沒有色相和形量，就能如此隨覺。如果能如此隨覺，就能如此通達。舍利子！

【English Translation】 English version: Because there is no bondage of unreal afflictions, one is liberated from all inverted and deluded attachments. Therefore, this Bodhisattva Mahasattva, according to the world that appears, is liberated in birth, liberated in death, and liberated in rebirth. Shariputra! This Bodhisattva Mahasattva, having taken birth in this life, accomplishes the Great Vehicle, perfects all the correct teachings of all Buddhas, travels throughout the ten directions seeking the Dharma extensively, and although having aspirations, has no grasping or attainment. Following entry into the Dharma of the Buddhas, one enters all dharmas; following entry into all dharmas, one enters the Dharma of the Buddhas. Such a Bodhisattva, following entry into the Buddha Dharma and all dharmas, does not act according to those dharmas or non-dharmas. Shariputra! If a Bodhisattva Mahasattva can truly seek all dharmas and abide in non-grasping and non-attainment, then there is not a single dharma that can be included in calculation. Why? Because all dharmas transcend the path of calculation. If one can understand the equality of dharmas, one will not be attached to dharma or non-dharma. Why? Because the nature of all dharmas is without attachment. If one thinks there is meaning in them, one will obtain vast meaninglessness. If one is skilled in not clinging to meaning, then meaning and non-meaning will not appear, and one who does not cling to meaning will have unobstructed wisdom in all places. If this Bodhisattva Mahasattva can realize such unobstructed awareness, then one obtains unobstructed awakening. If one has unobstructed awakening, then one will not be attached to anything. If there is no attachment, there will be no abiding. If there is no abiding, there will be no lack. If there is no lack, there will be no ignorance or seeking. If there is no ignorance or seeking, there will be no confusion or doubt. If there is no confusion or doubt, there will be no 'mine'. If there is no 'mine', there will be no grasping. If there is no grasping, there will be no clinging. If there is no clinging, there will be no disputes. If there are no disputes, this is the Dharma of a non-disputing Shramana (practitioner). If one has the Dharma of a non-disputing Shramana, then everything is unobstructed and unhindered, like seeking in space. If one can seek like space, then one is not bound by the desire realm (kama-dhatu) and the non-desire realm. If one is not bound in all places, then there is no form or measure. If there is no form or measure, then one can realize accordingly. If one can realize accordingly, then one can understand accordingly. Shariputra!

！云何說名隨覺通達？舍利子！菩薩摩訶薩若能隨覺通達是處無有少法可得，此則說名隨覺通達。舍利子！諸菩薩摩訶薩由平等證入如是隨覺通達故，說是菩薩摩訶薩依靜慮波羅蜜多成就希奇未曾有法。

「複次舍利子！云何名為菩薩摩訶薩成就希奇未曾有法？舍利子！菩薩摩訶薩依靜慮波羅蜜多故，雖行大慈而恒觀無我，雖行大悲而知無眾生，雖行大喜而知無命者，雖行大舍而知無數取，雖廣行大施而心恒調順，雖緣境凈戒而心常寂靜，雖隨辱行忍而心無窮際，雖勤加精進而心能簡集，雖入諸靜慮而正心觀察，雖遍行智慧而心無所行，雖行四念住而心無緣念亦無作意，雖行四正斷而心無生滅，雖行如意足而心無戲論，雖行凈信而心無繫著，雖行正勤而心恒遠離，雖行於念而心恒自在，雖住三摩地而心證平等，雖行般羅若而心本無根，雖行諸力而心無摧伏，雖行覺分而解析菩提，雖修道分而心無所修，雖行奢摩他而心恒寂滅，雖行毗缽舍那而心無定觀，雖修行聖諦而畢竟遍知，雖成熟眾生而心本清凈，雖攝受正法而不壞法性，雖凈佛國土而心等虛空，雖證無生法而心無所得，雖行不退轉地而心性無退，雖獲諸妙相而知性無相，雖莊嚴道場而心遊三界常處周輪，雖降伏魔軍而於諸含識無所摧伏，雖知諸法即菩提性

【現代漢語翻譯】現代漢語譯本：「舍利子，什麼是隨覺通達？舍利子，菩薩摩訶薩如果能夠隨覺通達，明白一切處所都沒有任何法可以獲得，這就叫做隨覺通達。舍利子，諸位菩薩摩訶薩因為平等地證入這樣的隨覺通達，所以說這些菩薩摩訶薩依靠靜慮波羅蜜多（禪定到彼岸）成就了稀有且從未有過的功德。

「再者，舍利子，什麼叫做菩薩摩訶薩成就稀有且從未有過的功德？舍利子，菩薩摩訶薩依靠靜慮波羅蜜多，雖然實行大慈（無條件的愛），卻恒常觀察到沒有『我』的存在；雖然實行大悲（對眾生的苦難感同身受），卻知道沒有『眾生』的實體；雖然實行大喜（為他人的快樂而高興），卻知道沒有『命者』（生命的主體）；雖然實行大舍（放下一切執著），卻知道沒有『數取』（不斷輪迴的主體）；雖然廣泛地實行大布施，內心卻恒常調柔順從；雖然以清凈的戒律為目標，內心卻常常寂靜；雖然隨順侮辱而行忍辱，內心卻無窮無盡；雖然勤奮地精進，內心卻能夠簡擇和集中；雖然進入各種禪定，卻以正念觀察；雖然普遍地運用智慧，內心卻無所執著；雖然修行四念住（觀身不凈、觀受是苦、觀心無常、觀法無我），內心卻無所緣念，也沒有任何造作；雖然修行四正斷（已生惡令斷、未生惡令不生、已生善令增長、未生善令生），內心卻無生滅；雖然修行如意足（欲、勤、心、觀四種定力），內心卻沒有戲論；雖然修行凈信（清凈的信心），內心卻沒有繫縛和執著；雖然修行正勤（正確的精進），內心卻恒常遠離；雖然修行于念（正念），內心卻恒常自在；雖然安住於三摩地（禪定），內心卻證得平等；雖然修行般若（智慧），內心卻本來沒有根基；雖然修行諸力（信、精進、念、定、慧五力），內心卻沒有被摧伏；雖然修行覺分（七覺支），卻解析菩提（覺悟）；雖然修習道分（八正道），內心卻無所修習；雖然修行奢摩他（止），內心卻恒常寂滅；雖然修行毗缽舍那（觀），內心卻沒有固定的觀察；雖然修行聖諦（四聖諦），卻畢竟遍知；雖然成熟眾生，內心卻本來清凈；雖然攝受正法，卻不破壞法性；雖然清凈佛國土，內心卻等同虛空；雖然證得無生法，內心卻無所得；雖然行於不退轉地，心性卻無退轉；雖然獲得各種妙相，卻知道自性無相；雖然莊嚴道場，內心卻游於三界，常處周輪；雖然降伏魔軍，卻對一切有情眾生沒有摧伏；雖然知道諸法即是菩提的自性。

（專有名詞解釋：舍利子：佛陀的十大弟子之一，以智慧著稱。菩薩摩訶薩：發大乘心，以救度眾生為己任的修行者。靜慮波羅蜜多：通過禪定達到彼岸的修行方法。大慈：無條件的愛。大悲：對眾生的苦難感同身受。大喜：為他人的快樂而高興。大舍：放下一切執著。四念住：觀身不凈、觀受是苦、觀心無常、觀法無我。四正斷：已生惡令斷、未生惡令不生、已生善令增長、未生善令生。如意足：欲、勤、心、觀四種定力。凈信：清凈的信心。三摩地：禪定。般若：智慧。諸力：信、精進、念、定、慧五力。覺分：七覺支。道分：八正道。奢摩他：止。毗缽舍那：觀。聖諦：四聖諦。無生法：不生不滅的真理。不退轉地：修行達到一定程度，不會再退轉的境界。三界：欲界、色界、無色界。周輪：佛陀的教法像輪子一樣運轉不息。菩提：覺悟。）

【English Translation】 English version: 『Sariputra, what is called 『following-awareness and thorough understanding』? Sariputra, if a Bodhisattva-Mahasattva can follow-awareness and thoroughly understand that in all places there is no dharma that can be obtained, this is called 『following-awareness and thorough understanding』. Sariputra, because the Bodhisattva-Mahasattvas equally enter into such following-awareness and thorough understanding, it is said that these Bodhisattva-Mahasattvas, relying on the Paramita of Dhyana (perfection of meditation), achieve rare and unprecedented merits.』

『Furthermore, Sariputra, what is called a Bodhisattva-Mahasattva achieving rare and unprecedented merits? Sariputra, a Bodhisattva-Mahasattva, relying on the Paramita of Dhyana, although practicing great loving-kindness, constantly observes that there is no 『self』; although practicing great compassion, knows that there are no 『sentient beings』; although practicing great joy, knows that there is no 『life-giver』; although practicing great equanimity, knows that there is no 『repeatedly taking』 (rebirth); although widely practicing great giving, the mind is always harmonious and compliant; although aiming for pure precepts, the mind is always tranquil; although enduring insults with patience, the mind is boundless; although diligently practicing vigor, the mind can select and concentrate; although entering various meditations, observes with right mindfulness; although universally using wisdom, the mind has no attachment; although practicing the Four Foundations of Mindfulness (contemplation of the body as impure, of feelings as suffering, of mind as impermanent, and of dharmas as selfless), the mind has no object of thought, nor any fabrication; although practicing the Four Right Exertions (to abandon evil that has arisen, to prevent evil from arising, to increase good that has arisen, and to generate good that has not arisen), the mind has no arising or ceasing; although practicing the Four Bases of Supernatural Power (desire, effort, mind, and contemplation), the mind has no conceptual proliferation; although practicing pure faith, the mind has no bondage or attachment; although practicing right diligence, the mind is always detached; although practicing mindfulness, the mind is always free; although abiding in Samadhi (meditative absorption), the mind attains equality; although practicing Prajna (wisdom), the mind originally has no foundation; although practicing the Powers (the five powers of faith, effort, mindfulness, concentration, and wisdom), the mind is not subdued; although practicing the Factors of Enlightenment (the seven factors of enlightenment), analyzes Bodhi (enlightenment); although practicing the Path Factors (the Eightfold Path), the mind has nothing to practice; although practicing Samatha (calm abiding), the mind is always tranquil; although practicing Vipassana (insight), the mind has no fixed observation; although practicing the Noble Truths (the Four Noble Truths), ultimately knows all; although maturing sentient beings, the mind is originally pure; although embracing the Dharma, does not destroy the nature of Dharma; although purifying the Buddha-lands, the mind is equal to space; although attaining the unarisen Dharma, the mind has nothing to obtain; although walking on the non-retrogressive ground, the mind-nature does not regress; although obtaining various wonderful marks, knows that the nature is without marks; although adorning the Bodhimanda (place of enlightenment), the mind travels in the three realms, always abiding in the turning of the wheel; although subduing the armies of Mara, has no subduing of all sentient beings; although knowing that all dharmas are the nature of Bodhi.』

(Explanation of proper nouns: Sariputra: One of the Buddha's ten great disciples, known for his wisdom. Bodhisattva-Mahasattva: A practitioner who has generated the Bodhicitta (mind of enlightenment) and takes on the responsibility of saving all sentient beings. Paramita of Dhyana: The practice of reaching the other shore through meditation. Great loving-kindness: Unconditional love. Great compassion: Feeling empathy for the suffering of sentient beings. Great joy: Rejoicing in the happiness of others. Great equanimity: Letting go of all attachments. Four Foundations of Mindfulness: Contemplation of the body as impure, of feelings as suffering, of mind as impermanent, and of dharmas as selfless. Four Right Exertions: To abandon evil that has arisen, to prevent evil from arising, to increase good that has arisen, and to generate good that has not arisen. Four Bases of Supernatural Power: Desire, effort, mind, and contemplation. Pure faith: Pure confidence. Samadhi: Meditative absorption. Prajna: Wisdom. Powers: The five powers of faith, effort, mindfulness, concentration, and wisdom. Factors of Enlightenment: The seven factors of enlightenment. Path Factors: The Eightfold Path. Samatha: Calm abiding. Vipassana: Insight. Noble Truths: The Four Noble Truths. Unarisen Dharma: The truth of non-arising and non-ceasing. Non-retrogressive ground: A state of practice where one will not regress. Three realms: The desire realm, the form realm, and the formless realm. Turning of the wheel: The Buddha's teachings are like a wheel that keeps turning. Bodhi: Enlightenment.)

而心隨覺了，雖轉法輪而心住法性無還無轉，雖復示現大般涅槃而於生死性心常平等。如是舍利子，是名菩薩摩訶薩平等證入隨覺通達。如是希奇未曾有法，當知修行靜慮波羅蜜多之所成就。

「複次舍利子！何等名為菩薩摩訶薩依靜慮波羅蜜多修學菩薩靜慮之相？舍利子！菩薩靜慮不住自性，為滿如是三摩地故。菩薩靜慮無有愛味，不為貪著自安樂故。菩薩靜慮緣于大悲，為斷一切眾煩惱故。菩薩靜慮定無退轉，緣于欲性增上性故。菩薩靜慮鎣發神通，了達眾生諸心行故。菩薩靜慮心欣愛悅，善能顯發心自在故。菩薩靜慮了知一切三摩缽底，映蔽一切色無色界故。菩薩靜慮是為寂靜、最勝寂靜、近於寂靜，映蔽聲聞獨覺定故。菩薩靜慮無有分別，極為究滿妙清凈故。菩薩靜慮行品最勝，習氣相續永除滅故。菩薩靜慮以慧超度，超度一切諸世間故。菩薩靜慮為諸含生欲解導首，善能度脫諸含生故。菩薩靜慮紹三寶種令不斷絕，以佛靜慮無窮盡故。菩薩靜慮最為高顯，三摩呬多常現前故。菩薩靜慮自在而轉，諸有所作善圓滿故。菩薩靜慮是為大我，以妙智慧為大我故。舍利子！如是無量菩薩靜慮，皆是菩薩摩訶薩依靜慮波羅蜜多之所集起。

「複次舍利子！菩薩摩訶薩靜慮波羅蜜多，何等之法而為前導？舍

【現代漢語翻譯】現代漢語譯本：當心隨覺悟而行時，即使轉動法輪，心也安住於法性，既不退轉也不改變；即使示現大般涅槃，對於生死之本性，心也常保平等。舍利子，這就是菩薩摩訶薩平等證入隨覺通達的境界。如此稀有且前所未有的法，應當知道是修行靜慮波羅蜜多（禪定到彼岸）所成就的。「再者，舍利子！什麼叫做菩薩摩訶薩依靜慮波羅蜜多修學菩薩靜慮的相貌呢？舍利子！菩薩的禪定不住于自性，是爲了圓滿這樣的三摩地（禪定）的緣故。菩薩的禪定沒有愛戀和執著，不是爲了貪圖自己的安樂。菩薩的禪定緣于大悲心，是爲了斷除一切眾生的煩惱。菩薩的禪定堅定不退轉，是因為緣于對慾望本性的超越。菩薩的禪定能夠引發神通，是因為能夠了達眾生的一切心行。菩薩的禪定內心欣喜愛悅，是因為能夠善於顯發心的自在。菩薩的禪定能夠了知一切三摩缽底（禪定），能夠遮蔽一切色界和無色界的執著。菩薩的禪定是寂靜的，是最殊勝的寂靜，是接近寂靜的，能夠遮蔽聲聞和獨覺的禪定。菩薩的禪定沒有分別，是極其究竟圓滿的清凈。菩薩的禪定修行品德最為殊勝，能夠永遠滅除習氣相續。菩薩的禪定以智慧來超越，能夠超越一切世間。菩薩的禪定是引導一切眾生慾望的先導，能夠善於度脫一切眾生。菩薩的禪定能夠繼承三寶的種子，使之不斷絕，因為佛的禪定是無窮無盡的。菩薩的禪定最為高顯，因為三摩呬多（禪定）常常現前。菩薩的禪定自在運轉，因為所作所為都能夠圓滿。菩薩的禪定是為大我，因為以妙智慧為大我。舍利子！像這樣無量的菩薩禪定，都是菩薩摩訶薩依靜慮波羅蜜多所集起而成就的。「再者，舍利子！菩薩摩訶薩的靜慮波羅蜜多，是以什麼法作為前導呢？

【English Translation】 English version: When the mind follows enlightenment, even while turning the Dharma wheel, the mind abides in the nature of Dharma, neither retreating nor changing; even while manifesting great Parinirvana, the mind remains constantly equal in the nature of birth and death. Shariputra, this is what is called the Bodhisattva Mahasattva's equal realization of following enlightenment and thorough understanding. Such rare and unprecedented Dharma should be known to be achieved through the practice of Dhyana Paramita (perfection of meditation). Furthermore, Shariputra! What is called the Bodhisattva Mahasattva's practice of Bodhisattva Dhyana based on Dhyana Paramita? Shariputra! The Bodhisattva's Dhyana does not abide in self-nature, for the sake of fulfilling such Samadhi (meditative absorption). The Bodhisattva's Dhyana has no attachment or craving, not for the sake of indulging in one's own pleasure. The Bodhisattva's Dhyana is based on great compassion, for the sake of cutting off all sentient beings' afflictions. The Bodhisattva's Dhyana is firm and unretreating, because it is based on transcending the nature of desire. The Bodhisattva's Dhyana can evoke supernormal powers, because it can understand all sentient beings' mental activities. The Bodhisattva's Dhyana is joyful and loving in the heart, because it can skillfully manifest the freedom of the mind. The Bodhisattva's Dhyana can understand all Samapattis (meditative attainments), and can obscure all attachments to the realms of form and formlessness. The Bodhisattva's Dhyana is tranquil, the most supreme tranquility, and close to tranquility, able to obscure the Dhyana of Sravakas and Pratyekabuddhas. The Bodhisattva's Dhyana has no discrimination, and is extremely ultimate, complete, and pure. The Bodhisattva's Dhyana's practice is the most supreme, able to forever extinguish the continuity of habitual tendencies. The Bodhisattva's Dhyana transcends with wisdom, able to transcend all worldly realms. The Bodhisattva's Dhyana is the guide for all sentient beings' desires, able to skillfully liberate all sentient beings. The Bodhisattva's Dhyana can continue the lineage of the Three Jewels, making it unceasing, because the Buddha's Dhyana is infinite and inexhaustible. The Bodhisattva's Dhyana is the most exalted, because Samahita (meditative concentration) is always present. The Bodhisattva's Dhyana operates freely, because all actions are perfectly fulfilled. The Bodhisattva's Dhyana is the great self, because it takes wonderful wisdom as the great self. Shariputra! Such immeasurable Bodhisattva Dhyanas are all gathered and achieved by the Bodhisattva Mahasattva based on Dhyana Paramita. Furthermore, Shariputra! What Dharma serves as the guide for the Bodhisattva Mahasattva's Dhyana Paramita?

利子！靜慮波羅蜜多者，心靜觀智以為前導，心住一緣以為前導，心無散動以為前導，其心安住以為前導，心奢摩他以為前導，心三摩地以為前導，三摩地根以為前導，三摩地力以為前導，三摩地覺分以為前導，正三摩地以為前導，靜慮解脫以為前導，九次第定以為前導，九滅除法以為前導，一切善法以為前導，伏煩惱怨以為前導，三摩地蘊具足圓滿以為前導，菩薩摩訶薩諸三摩地以為前導，佛薄伽梵諸三摩地以為前導。舍利子！如是等無量靜慮，皆為靜慮波羅蜜多前導之法。舍利子！復有無量無邊證寂靜法，並是靜慮波羅蜜多之所前導。舍利子！是名菩薩摩訶薩靜慮波羅蜜多。菩薩摩訶薩為阿耨多羅三藐三菩提故，當於是中發勤精進具足修學行菩薩行。」

爾時世尊欲重宣此義而說頌曰：

「靜慮解脫到彼岸，　　勤行此行多劫海，　其心清凈無濁穢，　　不染世法喻蓮花。　有大靜定名遍照，　　此定依修到彼岸，　又名月光凈莊嚴，　　複名電光所嚴飾。　或名高行或心勇，　　或定名為無垢光，　或戒德辦或無憂，　　或名諸法自在轉，　或名法炬或法勇，　　或名山威法自在，　或正法智自然超，　　或持正法妙清凈，　或名觀察他心定，　　或名正法寶光明。　複名滅惑嚴勝

【現代漢語翻譯】現代漢語譯本：舍利子（Śāriputra）！靜慮波羅蜜多（dhyāna-pāramitā，禪定到彼岸）以心靜觀智為先導，以心專注於一境為先導，以心無散亂為先導，以心安住為先導，以心奢摩他（śamatha，止）為先導，以心三摩地（samādhi，等持）為先導，以三摩地根為先導，以三摩地力為先導，以三摩地覺分（bodhyaṅga，菩提分）為先導，以正三摩地為先導，以靜慮解脫為先導，以九次第定為先導，以九滅除法為先導，以一切善法為先導，以伏煩惱怨為先導，以三摩地蘊具足圓滿為先導，以菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的諸三摩地為先導，以佛薄伽梵（Buddha-bhagavat，佛世尊）的諸三摩地為先導。舍利子！像這樣等無量的靜慮，都是靜慮波羅蜜多的先導之法。舍利子！還有無量無邊的證寂靜法，也都是靜慮波羅蜜多所引導的。舍利子！這名為菩薩摩訶薩的靜慮波羅蜜多。菩薩摩訶薩爲了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的緣故，應當在這些方面發起勤奮精進，具足修學，行菩薩行。

這時，世尊爲了重申這個道理，說了偈頌：

『禪定解脫到彼岸，勤奮修行經多劫，其心清凈無污垢，不染世法如蓮花。有大禪定名遍照，此定依修到彼岸，又名月光凈莊嚴，又名電光所嚴飾。或名高行或心勇，或定名為無垢光，或戒德辦或無憂，或名諸法自在轉，或名法炬或法勇，或名山威法自在，或正法智自然超，或持正法妙清凈，或名觀察他心定，或名正法寶光明。又名滅惑勝莊嚴』

【English Translation】 English version: 'Shariputra! The perfection of meditative concentration (dhyāna-pāramitā) is led by the wisdom of tranquil contemplation, led by the mind dwelling on a single object, led by the mind being free from distraction, led by the mind being at peace, led by the mind's tranquility (śamatha), led by the mind's concentration (samādhi), led by the roots of concentration, led by the powers of concentration, led by the factors of enlightenment (bodhyaṅga) of concentration, led by right concentration, led by the liberation of meditative concentration, led by the nine successive concentrations, led by the nine methods of elimination, led by all wholesome dharmas, led by subduing the enemies of afflictions, led by the complete and perfect accumulation of the aggregates of concentration, led by the various concentrations of the bodhisattva-mahāsattvas, led by the various concentrations of the Buddha-bhagavats. Shariputra! Such immeasurable meditative concentrations are all the leading factors of the perfection of meditative concentration. Shariputra! Furthermore, there are immeasurable and boundless dharmas of attaining tranquility, which are also led by the perfection of meditative concentration. Shariputra! This is called the perfection of meditative concentration of the bodhisattva-mahāsattva. For the sake of anuttarā-samyak-saṃbodhi (unexcelled, perfect and complete enlightenment), the bodhisattva-mahāsattva should diligently strive in these aspects, fully cultivate and practice the bodhisattva path.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses:

'Meditative concentration and liberation reach the other shore, Diligently practicing this path through many eons, The mind is pure and without defilement, Not stained by worldly dharmas, like a lotus flower. There is a great concentration called 'Universal Illumination', This concentration, through cultivation, reaches the other shore, Also named 'Moonlight's Pure Adornment', Also named 'Adorned by Electric Light'. Or named 'Lofty Conduct' or 'Courageous Mind', Or the concentration is named 'Immaculate Light', Or 'Accomplished in Precepts and Virtue' or 'Free from Sorrow', Or named 'Free in the Turning of All Dharmas', Or named 'Torch of Dharma' or 'Courage of Dharma', Or named 'Mountain Majesty' and 'Freedom of Dharma', Or 'Natural Transcendence of Righteous Wisdom', Or 'Holding the Righteous Dharma, Wonderfully Pure', Or named 'Concentration that Observes the Minds of Others', Or named 'Righteous Dharma's Jewel Light'. Also named 'Adorned with the Victory of Extinguishing Delusions'.

幢，　　有定名為摧魔力，　或名斷疑及無著，　　或定名為寂靜燈，　或力高勝或十力，　　或名敬手大名稱，　或名持山善安住，　　或蘇迷盧大明燈，　或名無勝勝彼勝，　　或名智炬及慧行，　或無邊智或自在，　　或名發慧寂靜定，　或名月凈日音聲，　　或那羅延摧高慢，　或善調龍師子吼，　　或名遠離種種想，　或名旋轉或返還，　　或無瞚眼力清凈，　或定名爲念諸佛，　　或名念法或念僧，　或名智轉或入空，　　或名無相或無愿，　或金剛喻或靜地，　　或金剛地或高勝，　或名山王或不瞚，　　或無邊轉或凈音，　或離煩惱或觀察，　　或虛空妙或如空，　或發廣大諸功德，　　或趣覺慧或念慧，　或辯無盡或相續，　　或無邊說詞無盡，　或無壞善作所作，　　或名觀察或眾悅，　或名慈現或悲廣，　　或入歡喜或欣慶，　或舍或脫二種礙，　　或名法光或法義，　或金剛幢或智海，　　或解脫堅或眾喜，　或名智炬無動定，　　或定名曰勝蓮花，　或簡集法或無動，　　或名慧上及寂靜，　或無邊光或佛海，　　或名解脫或智授，　或名如來妙莊嚴，　　或名無邊勝光焰，　或名歡喜莊嚴土，　　或名悅豫眾生意。　有定名為一切

【現代漢語翻譯】現代漢語譯本幢（一種旗幟），有的被定義為摧毀魔力的力量，有的名為斷除疑惑和無所執著，有的被定義為寂靜之燈，有的名為力量高超或十力（佛的十種力量），有的名為敬手大名稱，有的名為持山善安住，有的名為蘇迷盧（須彌山）大明燈，有的名為無勝勝彼勝，有的名為智慧火炬和智慧之行，有的名為無邊智慧或自在，有的名為啓發智慧的寂靜禪定，有的名為月亮般清凈和太陽般的聲音，有的名為那羅延（印度教神祇）摧毀高慢，有的名為善於調伏的龍和獅子吼，有的名為遠離種種妄想，有的名為旋轉或返回，有的名為無眨眼的力量清凈，有的被定義為憶念諸佛，有的名為憶念佛法或憶念僧伽，有的名為智慧運轉或進入空性，有的名為無相或無愿，有的名為金剛比喻或寂靜之地，有的名為金剛之地或高超殊勝，有的名為山王或不眨眼，有的名為無邊運轉或清凈之音，有的名為遠離煩惱或觀察，有的名為虛空之妙或如虛空，有的名為發起廣大的諸功德，有的名為趨向覺悟的智慧或憶念的智慧，有的名為辯才無盡或相續不斷，有的名為無邊說法詞語無盡，有的名為無壞的善行所作，有的名為觀察或令大眾喜悅，有的名為慈悲顯現或悲心廣大，有的名為進入歡喜或欣慶，有的名為捨棄或解脫兩種障礙，有的名為法之光明或法之意義，有的名為金剛幢或智慧之海，有的名為解脫的堅固或大眾的喜悅，有的名為智慧火炬無動禪定，有的被定義為殊勝的蓮花，有的名為簡擇聚集佛法或無動搖，有的名為智慧之上和寂靜，有的名為無邊光明或佛之海洋，有的名為解脫或智慧的授予，有的名為如來（佛的稱號）的微妙莊嚴，有的名為無邊殊勝的光焰，有的名為歡喜莊嚴的凈土，有的名為使眾生喜悅的心意。有的被定義為一切。

【English Translation】 English version A 'banner' (dhvaja), some are defined as the power to destroy demonic forces, Some are named the cutting off of doubt and non-attachment, some are defined as the lamp of tranquility, Some are named supreme power or the ten powers (of a Buddha), some are named respectful hands and great renown, Some are named holding mountains and dwelling well, some are named Sumeru (Mount Meru) the great bright lamp, Some are named unsurpassed, surpassing the surpassed, some are named the torch of wisdom and the practice of wisdom, Some are named boundless wisdom or freedom, some are named the tranquil meditation that awakens wisdom, Some are named like the pure moon and the sound of the sun, some are named Narayana (Hindu deity) destroying arrogance, Some are named the well-tamed dragon and the lion's roar, some are named being far from all kinds of delusions, Some are named rotation or return, some are named the purity of the power of unblinking eyes, Some are defined as mindfulness of all Buddhas, some are named mindfulness of the Dharma or mindfulness of the Sangha, Some are named the turning of wisdom or entering emptiness, some are named without form or without desire, Some are named the diamond metaphor or the place of tranquility, some are named the diamond ground or supreme excellence, Some are named the king of mountains or unblinking, some are named boundless rotation or pure sound, Some are named being free from afflictions or observation, some are named the wonder of space or like space, Some are named generating vast merits, some are named moving towards the wisdom of enlightenment or the wisdom of mindfulness, Some are named endless eloquence or continuous, some are named boundless speech and endless words, Some are named good deeds done without destruction, some are named observation or pleasing the masses, Some are named the manifestation of loving-kindness or the vastness of compassion, some are named entering joy or rejoicing, Some are named abandoning or liberation from two kinds of obstacles, some are named the light of the Dharma or the meaning of the Dharma, Some are named the diamond banner or the ocean of wisdom, some are named the firmness of liberation or the joy of the masses, Some are named the torch of wisdom and unmoving meditation, some are defined as the supreme lotus flower, Some are named selecting and gathering the Dharma or unmoving, some are named above wisdom and tranquility, Some are named boundless light or the ocean of Buddhas, some are named liberation or the bestowal of wisdom, Some are named the wonderful adornment of the Tathagata (title of a Buddha), some are named the boundless and supreme flames of light, Some are named the pure land adorned with joy, some are named the intention that pleases all beings. Some are defined as all.

時，　　順菩提道三摩地，　或定名為到彼岸，　　覺分花嚴施寶髻。　或施甘露堅解脫，　　或風無動盛光明，　或名海潮溝寶藏，　　諸那羅延山峰力。　或名神通廣大義，　　妙善攝受三摩地。　或定名為大通照，　　諸佛如來之境界。　證得如斯寂靜定，　　及余拘胝無有邊，　修行靜慮到彼岸，　　菩薩功德廣無量。　行住恒游靜慮境，　　其心無擾常澹泊，　若坐若臥止定中，　　無有威儀不在定。　處定能發大音聲，　　以諸法性恒寂靜，　無異分別無自在，　　無我無命無分別。　如是及余無涯際，　　無有數量功德海，　聰睿菩薩愍含靈，　　修行靜慮到彼岸。

般若波羅蜜多品第十一之一

「複次舍利子！云何菩薩摩訶薩般若波羅蜜多？菩薩摩訶薩為阿耨多羅三藐三菩提故，依此勤修行菩薩行。舍利子！菩薩行般若波羅蜜多故，于菩薩藏微妙法門慇勤鄭重聽聞受持、若讀若誦、思擇義理，既能通達復為他人廣宣敷演開示其要。舍利子！若有菩薩摩訶薩聞我說已如法奉行，于菩薩藏微妙法門慇勤鄭重聽聞受持、讀誦研尋、通達其義，為他宣說廣開示已，當知是人證得如是無盡慧相。舍利子，如是慧者為何等相？云何入證？舍利子！所言慧者以聞為相，菩薩

【現代漢語翻譯】現代漢語譯本那時，順應菩提之道的三摩地（samadhi，禪定），有時被定義為到達彼岸（paramita，波羅蜜），覺悟的組成部分如花朵般莊嚴，施予寶貴的頭飾。有時施予甘露般的堅定解脫，有時如風般無動，盛放光明。有時名為海潮溝的寶藏，具有諸那羅延（Narayana，印度教神祇）山峰般的力量。有時名為神通廣大的意義，是微妙而善於攝受的三摩地。有時被定義為大通照，是諸佛如來（Tathagata，佛的稱號）的境界。證得如此寂靜的禪定，以及其餘無數無邊的禪定，修行靜慮（dhyana，禪定）到達彼岸，菩薩的功德廣大無量。行住坐臥都恒常處於靜慮的境界，他們的心無有擾動，常常淡泊。無論是坐著還是躺著，都處於禪定之中，沒有哪種威儀不在禪定之中。處於禪定中能發出巨大的聲音，因為諸法的本性恒常寂靜。沒有差異分別，沒有自在，沒有我，沒有生命，沒有分別。像這樣以及其餘無邊無際、沒有數量的功德之海，聰慧的菩薩憐憫眾生，修行靜慮到達彼岸。

《般若波羅蜜多品》第十一之一

『再者，舍利子（Sariputra，佛陀十大弟子之一）！什麼是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的般若波羅蜜多（Prajnaparamita，智慧的完美）？菩薩摩訶薩爲了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的緣故，依此勤奮修行菩薩行。舍利子！菩薩修行般若波羅蜜多，對於菩薩藏（Bodhisattva Pitaka，菩薩的教法）的微妙法門，慇勤鄭重地聽聞受持，或者讀誦，或者思考選擇其義理，既能通達又能為他人廣泛宣說，開示其要。舍利子！如果有菩薩摩訶薩聽聞我所說后如法奉行，對於菩薩藏的微妙法門，慇勤鄭重地聽聞受持、讀誦研習、通達其義，為他人宣說，廣泛開示之後，應當知道這個人證得了如此無盡的智慧之相。舍利子，這樣的智慧是什麼樣的相？如何進入證悟？舍利子！所說的智慧以聽聞為相，菩薩

【English Translation】 English version At that time, in accordance with the samadhi (meditative absorption) of the Bodhi path, It is sometimes defined as reaching the other shore (paramita), the components of enlightenment are adorned like flowers, bestowing precious head ornaments. Sometimes bestowing the nectar of firm liberation, sometimes like wind without movement, flourishing with light. Sometimes named the treasure of the sea tide trench, possessing the strength of the Narayana (Hindu deity) mountain peaks. Sometimes named the meaning of vast and powerful spiritual abilities, a subtle and well-received samadhi. Sometimes defined as great universal illumination, the realm of all Buddhas (Tathagata). Having attained such a tranquil samadhi, and countless other boundless samadhis, Practicing dhyana (meditation) to reach the other shore, the merits of the Bodhisattva are vast and immeasurable. Whether walking, standing, sitting, or lying down, they are constantly in the state of dhyana, their minds are undisturbed, always tranquil. Whether sitting or lying down, they are in samadhi, there is no posture in which they are not in samadhi. Being in samadhi, they can emit great sounds, because the nature of all dharmas (phenomena) is eternally tranquil. There is no difference or distinction, no self-mastery, no self, no life, no discrimination. Like this and other boundless, immeasurable oceans of merit, Wise Bodhisattvas have compassion for all sentient beings, practicing dhyana to reach the other shore.

Chapter Eleven, Part One of the Prajnaparamita

'Furthermore, Sariputra! What is the Prajnaparamita (perfection of wisdom) of a Bodhisattva-mahasattva (great Bodhisattva)? A Bodhisattva-mahasattva, for the sake of anuttara-samyak-sambodhi (supreme perfect enlightenment), diligently practices the Bodhisattva path based on this. Sariputra! Because a Bodhisattva practices Prajnaparamita, they diligently and respectfully listen to, receive, uphold, read, recite, and contemplate the meaning of the subtle teachings of the Bodhisattva Pitaka (Bodhisattva teachings). Having understood them, they widely proclaim and reveal their essence to others. Sariputra! If there is a Bodhisattva-mahasattva who, having heard what I have said, practices accordingly, diligently and respectfully listens to, receives, upholds, reads, studies, and understands the meaning of the subtle teachings of the Bodhisattva Pitaka, and proclaims and widely reveals them to others, know that this person has attained such an endless aspect of wisdom. Sariputra, what is the aspect of such wisdom? How does one enter into realization? Sariputra! The so-called wisdom is characterized by listening, a Bodhisattva'

之人如理證入，是故說為無盡慧相。又舍利子！如是之相，我當廣說。謂此相者，菩薩摩訶薩為求正法，欲樂為相、欲解為相、方便為相、善友為相、無慢為相、于多聞所恭敬為相、尊重為相、旋繞為相、謙敬為相、親覲為相、諦聞為相、承事為相、思惟為相、不亂為相、珍寶想為相、良藥想為相、息諸病想為相、念器為相、趣覺為相、樂大慧為相、證入覺為相、聞無厭足為相、舍增益為相、調順離薪為相、親近多聞者為相、于諸作事喜愛為相、身調適為相、心勇銳為相。又舍利子！菩薩摩訶薩于聽法眾無倦聽聞為相、聽聞正義為相、聽聞正法為相、聽聞正行為相、聽聞證智為相、聽聞波羅蜜多為相、聽聞菩薩藏法為相、聽聞諸攝法為相、聽聞方便善巧為相、聽聞梵住為相、聽聞神通為相、聽聞正念正智為相、聽聞念住為相、聽聞正勝為相、聽聞神足為相、聽聞緣起為相、聽聞無常為相、聽聞苦法為相、聽聞無我為相、聽聞寂靜為相、聽聞空為相、聽聞無相為相、聽聞無愿為相、聽聞無加行為相、聽聞善根加行為相。又舍利子！如是自在為相、聞法為相、對治雜染為相、制伏一切煩惱想為相、讚美智者為相、親覲聖者為相、遠離非聖為相、聽聞聖者為相、聽聞諸根為相、聽聞修習隨念為相、聽聞覺分為相、聽聞聖八支

【現代漢語翻譯】現代漢語譯本：這樣的人如理證悟，所以說這是無盡智慧的相。還有，舍利子！這樣的相，我應當廣為宣說。所謂這個相，菩薩摩訶薩爲了尋求正法，以欲求為相、以欲解為相、以方便為相、以善友為相、以無慢為相、以對多聞者恭敬為相、以尊重為相、以圍繞為相、以謙敬為相、以親近為相、以諦聽為相、以承事為相、以思惟為相、以不散亂為相、以珍寶想為相、以良藥想為相、以息滅諸病想為相、以念器為相、以趣向覺悟為相、以樂於大智慧為相、以證入覺悟為相、以聽聞無厭足為相、以捨棄增益為相、以調順離欲為相、以親近多聞者為相、以對諸作事喜愛為相、以身體調適為相、以心勇銳為相。還有，舍利子！菩薩摩訶薩在聽法大眾中，以不倦聽聞為相、以聽聞正義為相、以聽聞正法為相、以聽聞正行為相、以聽聞證智為相、以聽聞波羅蜜多（paramita，意為「到彼岸」）為相、以聽聞菩薩藏法為相、以聽聞諸攝法為相、以聽聞方便善巧為相、以聽聞梵住（brahmavihara，意為「四無量心」）為相、以聽聞神通為相、以聽聞正念正智為相、以聽聞念住（smrtyupasthana，意為「四念住」）為相、以聽聞正勝為相、以聽聞神足（rddhipada，意為「四神足」）為相、以聽聞緣起為相、以聽聞無常為相、以聽聞苦法為相、以聽聞無我為相、以聽聞寂靜為相、以聽聞空為相、以聽聞無相為相、以聽聞無愿為相、以聽聞無加行為相、以聽聞善根加行為相。還有，舍利子！像這樣以自在為相、以聞法為相、以對治雜染為相、以制伏一切煩惱想為相、以讚美智者為相、以親近聖者為相、以遠離非聖者為相、以聽聞聖者為相、以聽聞諸根為相、以聽聞修習隨念為相、以聽聞覺分（bodhyanga，意為「七覺支」）為相、以聽聞聖八支

【English Translation】 English version: Such a person, having rightly realized, is therefore said to have the aspect of inexhaustible wisdom. Furthermore, Shariputra! I shall extensively explain these aspects. These aspects are such that a Bodhisattva Mahasattva, seeking the true Dharma, has the aspect of desire, the aspect of wanting to understand, the aspect of skillful means, the aspect of good friends, the aspect of no arrogance, the aspect of respect for the learned, the aspect of reverence, the aspect of circumambulation, the aspect of humility, the aspect of close approach, the aspect of attentive listening, the aspect of service, the aspect of contemplation, the aspect of non-distraction, the aspect of regarding it as a treasure, the aspect of regarding it as good medicine, the aspect of regarding it as the cessation of all illnesses, the aspect of regarding it as a vessel, the aspect of moving towards enlightenment, the aspect of delighting in great wisdom, the aspect of realizing enlightenment, the aspect of listening without satiety, the aspect of abandoning increase, the aspect of being disciplined and detached, the aspect of being close to the learned, the aspect of delighting in all actions, the aspect of physical well-being, the aspect of mental courage. Furthermore, Shariputra! A Bodhisattva Mahasattva, among the assembly listening to the Dharma, has the aspect of listening without weariness, the aspect of listening to the true meaning, the aspect of listening to the true Dharma, the aspect of listening to right conduct, the aspect of listening to realized wisdom, the aspect of listening to the paramitas (perfections), the aspect of listening to the Bodhisattva's treasury of teachings, the aspect of listening to all the means of gathering, the aspect of listening to skillful means, the aspect of listening to the brahmaviharas (divine abodes), the aspect of listening to supernormal powers, the aspect of listening to right mindfulness and right knowledge, the aspect of listening to the smrtyupasthanas (foundations of mindfulness), the aspect of listening to right effort, the aspect of listening to the rddhipadas (bases of spiritual power), the aspect of listening to dependent origination, the aspect of listening to impermanence, the aspect of listening to suffering, the aspect of listening to no-self, the aspect of listening to tranquility, the aspect of listening to emptiness, the aspect of listening to no-sign, the aspect of listening to no-wish, the aspect of listening to no-additional action, the aspect of listening to the additional action of wholesome roots. Furthermore, Shariputra! Such are the aspects of freedom, the aspect of listening to the Dharma, the aspect of counteracting defilements, the aspect of subduing all thoughts of afflictions, the aspect of praising the wise, the aspect of being close to the noble ones, the aspect of being distant from the ignoble ones, the aspect of listening to the noble ones, the aspect of listening to the faculties, the aspect of listening to the practice of mindfulness, the aspect of listening to the bodhyangas (factors of enlightenment), the aspect of listening to the noble eightfold path

道為相、聽聞如來力無所畏大慈大悲大喜大舍無礙辯才十八不共佛法為相。如是舍利子！當知菩薩摩訶薩若於此聽聞即於此解了，若於此解了即於此正行。何以故？舍利子！若菩薩摩訶薩于菩薩藏微妙法門聞相趣入，方便無量。吾今略說四十一種。舍利子！何等為相？一者若有菩薩於此法門生欲樂者，當知此菩薩摩訶薩即為聽聞聞便解了，既解了已便行正行。二者若有菩薩於此法門生於欲解，當知此人即是聽聞解了行於正行。三者若有菩薩於此法門方便趣入，當知此人即是聽聞解了行於正行。四者若有菩薩親近善友，此人即為聽聞解了行於正行。五者若有菩薩于多聞所心無有慢，此人即為聽聞解了行於正行。六者若有菩薩恭敬多聞，此人即為聽聞解了行於正行。七者若有菩薩于多聞者生尊重心，此人即為聽聞解了行於正行。八者若有菩薩于多聞所旋繞奉敬，此人即為聽聞解了行於正行。九者若有菩薩于多聞所行謙下心，此人即為聽聞解了行於正行。十者若有菩薩親近多聞，此人即為聽聞解了行於正行。十一若有菩薩于多聞所攝耳諦聽，此人即為聽聞解了行於正行。十二若有菩薩于多聞所承事迎逆，此人即為聽聞解了行於正行。十三若有菩薩于多聞所思惟義趣心定不亂，此人即為聽聞解了行於正行。十四若有菩薩于多聞

【現代漢語翻譯】現代漢語譯本：以道為特徵，聽聞如來（Tathagata）的十力（dasabala）、四無所畏（catu-vaisaradyani）、大慈（maitri）、大悲（karuna）、大喜（mudita）、大舍（upeksa）、無礙辯才（pratisamvid）、十八不共佛法（avenika-buddha-dharma）為特徵。舍利子（Sariputra）！應當知道，菩薩摩訶薩（Bodhisattva-mahasattva）如果在此聽聞，就能在此理解；如果在此理解，就能在此正確修行。為什麼呢？舍利子！如果菩薩摩訶薩對於菩薩藏（Bodhisattva-pitaka）的微妙法門，從聽聞的方面趣入，方便法門是無量的。我現在簡略地說四十一種。舍利子！什麼是特徵呢？第一，如果有菩薩對於此法門生起欲樂，應當知道這位菩薩摩訶薩就是聽聞后理解，理解后就進行正確修行。第二，如果有菩薩對於此法門生起欲解，應當知道這個人就是聽聞后理解，並進行正確修行。第三，如果有菩薩方便地趣入此法門，應當知道這個人就是聽聞后理解，並進行正確修行。第四，如果有菩薩親近善友，這個人就是聽聞后理解，並進行正確修行。第五，如果有菩薩對於多聞（bahusruta）的人沒有傲慢心，這個人就是聽聞后理解，並進行正確修行。第六，如果有菩薩恭敬多聞的人，這個人就是聽聞后理解，並進行正確修行。第七，如果有菩薩對於多聞的人生起尊重心，這個人就是聽聞后理解，並進行正確修行。第八，如果有菩薩圍繞多聞的人並奉敬，這個人就是聽聞后理解，並進行正確修行。第九，如果有菩薩對於多聞的人行謙下心，這個人就是聽聞后理解，並進行正確修行。第十，如果有菩薩親近多聞的人，這個人就是聽聞后理解，並進行正確修行。第十一，如果有菩薩在多聞的人那裡專注地聽聞，這個人就是聽聞后理解，並進行正確修行。第十二，如果有菩薩在多聞的人那裡承事迎送，這個人就是聽聞后理解，並進行正確修行。第十三，如果有菩薩在多聞的人那裡思維義理，心不散亂，這個人就是聽聞后理解，並進行正確修行。第十四，如果有菩薩在多聞現代漢語譯本：的人那裡

【English Translation】 English version: The characteristic is the path, hearing the Tathagata's (如來) ten powers (dasabala), four fearlessnesses (catu-vaisaradyani), great loving-kindness (maitri), great compassion (karuna), great joy (mudita), great equanimity (upeksa), unobstructed eloquence (pratisamvid), and eighteen unique Buddha dharmas (avenika-buddha-dharma). Shariputra (舍利子)! You should know that if a Bodhisattva-mahasattva (菩薩摩訶薩) hears this, they will understand it; if they understand it, they will practice it correctly. Why is that? Shariputra! If a Bodhisattva-mahasattva approaches the subtle Dharma teachings of the Bodhisattva-pitaka (菩薩藏) through hearing, the skillful means are immeasurable. I will now briefly describe forty-one types. Shariputra! What are the characteristics? First, if a Bodhisattva develops a desire for this Dharma teaching, know that this Bodhisattva-mahasattva will hear, understand, and then practice correctly. Second, if a Bodhisattva develops a desire to understand this Dharma teaching, know that this person will hear, understand, and practice correctly. Third, if a Bodhisattva skillfully approaches this Dharma teaching, know that this person will hear, understand, and practice correctly. Fourth, if a Bodhisattva associates with good friends, this person will hear, understand, and practice correctly. Fifth, if a Bodhisattva has no arrogance towards those who are learned (bahusruta), this person will hear, understand, and practice correctly. Sixth, if a Bodhisattva respects those who are learned, this person will hear, understand, and practice correctly. Seventh, if a Bodhisattva develops respect for those who are learned, this person will hear, understand, and practice correctly. Eighth, if a Bodhisattva circumambulates and reveres those who are learned, this person will hear, understand, and practice correctly. Ninth, if a Bodhisattva practices humility towards those who are learned, this person will hear, understand, and practice correctly. Tenth, if a Bodhisattva associates with those who are learned, this person will hear, understand, and practice correctly. Eleventh, if a Bodhisattva listens attentively to those who are learned, this person will hear, understand, and practice correctly. Twelfth, if a Bodhisattva serves and welcomes those who are learned, this person will hear, understand, and practice correctly. Thirteenth, if a Bodhisattva contemplates the meaning of the teachings from those who are learned with a focused mind, this person will hear, understand, and practice correctly. Fourteenth, if a Bodhisattva from those who are learned English version:

所起珍寶想，此人即為聽聞解了行於正行。十五若有菩薩于多聞所起良藥想，此人即為聽聞解了行於正行。十六若有菩薩于多聞所能起息滅貪瞋癡想，此人則為聽聞解了行於正行。十七若有菩薩于多聞所聞已能持，此人則為聽聞解了行於正行。十八若有菩薩趣覺於法，此人則為聽聞解了行於正行。十九若有菩薩于多聞所樂其智慧，此人則為聽聞解了行於正行。二十若有菩薩于多聞所聞已覺悟，此人則為聽聞解了行於正行。二十一若有菩薩聞無厭足，此人則為聽聞解了行於正行。二十二若有菩薩聞說柁那便增長舍，此人則為聽聞解了行於正行。二十三若有菩薩聞說尸羅便守護戒，此人則為聽聞解了行於正行。二十四若有菩薩聞說羼底便能修忍，此人則為聽聞解了行於正行。二十五若有菩薩聞說毗利耶便起正勤無倦精進，此人則為聽聞解了行於正行。二十六若有菩薩聞說靜慮便入靜慮其心不散，此人則為聽聞解了行於正行。二十七若有菩薩聞說般羅若，其心決定便修智慧為盡諸漏，此人則為聽聞解了行於正行。二十八若有菩薩于多聞所生大歡喜，此人則為聽聞解了行於正行。二十九若有菩薩聽聞法已身調適者，此人則為聽聞解了行於正行。三十若有菩薩聽聞法已其心勇銳，此人則為聽聞解了行於正行。三十一若有菩薩聞大

【現代漢語翻譯】現代漢語譯本如果有人因為聽聞佛法而生起珍寶的念頭，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩因為聽聞佛法而生起良藥的念頭，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩因為聽聞佛法而生起息滅貪婪、嗔恨、愚癡的念頭，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞佛法后能夠受持不忘，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩能夠通過佛法覺悟真理，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩樂於從佛法中獲得智慧，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞佛法后能夠覺悟，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞佛法永不滿足，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞佈施（柁那，dāna）的教導后便增長舍心，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞持戒（尸羅，śīla）的教導后便守護戒律，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞忍辱（羼底，kṣānti）的教導后便能修習忍辱，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞精進（毗利耶，vīrya）的教導后便能發起正勤，不懈怠地精進修行，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞禪定（靜慮，dhyāna）的教導后便能進入禪定，心不散亂，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞智慧（般羅若，prajñā）的教導后，心意堅定，便修習智慧以斷除一切煩惱，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩因為聽聞佛法而生起大歡喜，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞佛法後身心調和舒適，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞佛法后內心充滿勇氣和銳氣，這個人就是聽聞理解了佛法並依此修行正道的人。如果菩薩聽聞大乘佛法...

【English Translation】 English version If a person, upon hearing the Dharma, conceives the thought of precious jewels, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, upon hearing the Dharma, conceives the thought of good medicine, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, upon hearing the Dharma, conceives the thought of extinguishing greed, hatred, and delusion, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, having heard the Dharma, is able to retain it, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva is inclined to awaken to the Dharma, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva delights in the wisdom derived from the Dharma, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, having heard the Dharma, is awakened, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva is never satisfied with hearing the Dharma, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, upon hearing about giving (dāna), increases their generosity, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, upon hearing about morality (śīla), guards their precepts, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, upon hearing about patience (kṣānti), is able to cultivate patience, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, upon hearing about diligence (vīrya), arises with right effort and tireless vigor, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, upon hearing about meditation (dhyāna), enters into meditation with an undistracted mind, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, upon hearing about wisdom (prajñā), is resolute and cultivates wisdom to eliminate all defilements, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva experiences great joy upon hearing the Dharma, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, having heard the Dharma, finds their body in harmony, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva, having heard the Dharma, finds their mind courageous and sharp, this person is said to have heard, understood, and practiced the right path. If a Bodhisattva hears the Mahayana Dharma...

乘經心生信欲，此人則為聽聞解了行於正行。三十二若有菩薩聞攝法已其心趣入，此人則為聽聞解了行於正行。三十三若有菩薩聞說念住便即趣于身受心法，此人則為聽聞解了行於正行。三十四若有菩薩聞說正勝，便於惡法已生未生若背若舍，若彼善法已生未生不捨覺轉，此人則為聽聞解了行於正行。三十五若有菩薩聞說神足，即能奉行生身輕性、生心輕性、生欲輕性，此人則為聽聞解了行於正行。三十六若有菩薩聞說靜慮便靜思惟其心趣入，此人則為聽聞解了行於正行。三十七若有菩薩聞諸法中不輕蔑行，便於眾生起大慈心、于入苦者起大悲心、于正法所起大喜心、于不善所起大舍心，此人則為聽聞解了行於正行。三十八若有菩薩聞說根已，其心趣入于彼諸根，所謂信根、精進根、念根、慧根、三摩地根，此人則為聽聞解了行於正行。三十九若有菩薩聞說覺分，其心趣入覺悟法性，此人則為聽聞解了行於正行。四十若有菩薩聞說道支，其心趣入涅槃正路，此人則為聽聞解了行於正行。四十一若有菩薩聞說如來力無所畏大慈大悲大喜大舍無礙辯才十八不共佛法，及余無量諸佛正法皆聽聞已，其心趣入阿耨多羅三藐三菩提，此人如是如法聽聞，既聽聞已便能解了，既解了已行於正行。舍利子！我已說是四十一法趣入聞相

、諸菩薩摩訶薩當於中學。舍利子！如是名為菩薩摩訶薩修行般若波羅蜜多聞慧本相。

「複次舍利子！菩薩摩訶薩修行般若波羅蜜多行菩薩行者，應于如是大菩薩藏微妙法門，鄭重聽聞受持讀誦思惟其義通微妙法，復為他人廣分別說，是行資糧。舍利子！云何菩薩摩訶薩于如是法而起正行？舍利子！菩薩於法起正行者，所謂如說修行建立而住，是名於法而起正行。若復有能一切不取，是名於法而起正行。何以故？舍利子！若取於法即名邪行。無處無位執取法人，由如是法能得出離，必無是處。何以故？無取行人、於法無行，尚應生疑，無作用故，況取法行而非邪行？是故應當不取諸法而行正行。又舍利子！若於諸法無有障礙，是名正行。若於諸法不輕蔑者，是名正行。若於諸法不取不捨不生不滅，是名正行。乃至若於諸法無合無散，是名正行。又舍利子！如我所說若有是處，無有少法而可見聞亦無可說，如是一切諸法非可得見、非可執取。何以故？一切諸法皆是一相，所謂無相。

「又舍利子！一切諸法性本無相。若有菩薩說于無相，是則無相還應可說。何以故？無相有相皆無相故，不可說言此為有相、此為無相。舍利子！若有菩薩摩訶薩能悟如是一切法相，即是無相，不可得見、不可執取、如法了知

【現代漢語翻譯】現代漢語譯本：諸位菩薩摩訶薩應當在中等程度上學習。舍利子！這就是菩薩摩訶薩修行般若波羅蜜多（智慧到彼岸）所獲得的聞慧（聽聞佛法所生之智慧）的根本狀態。再者，舍利子！菩薩摩訶薩修行般若波羅蜜多，實踐菩薩行時，應當對這樣的大菩薩藏（菩薩所修行的深奧法門）的微妙法門，鄭重地聽聞、受持、讀誦、思考其中的含義，通達微妙的佛法，並且為他人廣泛地分別解說，這是修行的資糧。舍利子！菩薩摩訶薩如何對這樣的佛法生起正確的修行呢？舍利子！菩薩對佛法生起正確修行，就是指按照佛所說的教導修行，安住於此，這稱為對佛法生起正確的修行。如果能夠做到一切都不執取，這稱為對佛法生起正確的修行。為什麼呢？舍利子！如果執取佛法，就稱為邪行。沒有地方、沒有位置可以執取佛法，通過執取佛法而能得到解脫，絕對沒有這樣的道理。為什麼呢？不執取佛法的人，對於佛法沒有執著，尚且應該生起疑惑，因為沒有作用，何況執取佛法而行，難道不是邪行嗎？所以應當不執取一切佛法而行正行。還有，舍利子！如果對於一切佛法沒有障礙，這稱為正行。如果對於一切佛法不輕視，這稱為正行。如果對於一切佛法不執取、不捨棄、不生、不滅，這稱為正行。乃至如果對於一切佛法沒有聚合、沒有離散，這稱為正行。還有，舍利子！正如我所說，如果有這樣的地方，沒有絲毫的佛法可以被看見、聽見，也沒有什麼可以被說，像這樣一切佛法都是不可見、不可執取的。為什麼呢？一切佛法都是一個相，那就是無相。還有，舍利子！一切佛法的本性都是無相的。如果有菩薩說無相，那麼這個無相就應該可以被說。為什麼呢？無相和有相都是無相的，所以不能說這個是有相，這個是無相。舍利子！如果有菩薩摩訶薩能夠領悟到一切法相都是無相的，不可見、不可執取，如實地了知，

【English Translation】 English version: The Bodhisattva Mahasattvas should learn at the intermediate level. Shariputra! This is called the fundamental state of the wisdom of hearing (wisdom arising from hearing the Dharma) obtained by the Bodhisattva Mahasattva practicing Prajna Paramita (perfection of wisdom). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita and engages in Bodhisattva conduct, they should solemnly listen to, receive, uphold, recite, and contemplate the meaning of such profound Dharma teachings of the great Bodhisattva treasury (the profound Dharma practices of Bodhisattvas), understand the subtle Dharma, and extensively explain it to others. This is the resource for practice. Shariputra! How does a Bodhisattva Mahasattva arise correct practice in relation to such Dharma? Shariputra! A Bodhisattva arising correct practice in relation to the Dharma means practicing and abiding according to the teachings of the Buddha. This is called arising correct practice in relation to the Dharma. If one can refrain from grasping anything, this is called arising correct practice in relation to the Dharma. Why is that? Shariputra! If one grasps the Dharma, it is called wrong practice. There is no place or position to grasp the Dharma, and there is absolutely no way to attain liberation by grasping the Dharma. Why is that? A person who does not grasp the Dharma, who has no attachment to the Dharma, should still have doubts because there is no function. How much more so is grasping the Dharma and practicing not wrong practice? Therefore, one should not grasp any Dharma and practice correct practice. Furthermore, Shariputra! If there is no obstruction to any Dharma, this is called correct practice. If one does not despise any Dharma, this is called correct practice. If one does not grasp, abandon, create, or destroy any Dharma, this is called correct practice. Even if there is no aggregation or dispersion in relation to any Dharma, this is called correct practice. Furthermore, Shariputra! As I have said, if there is such a place, there is not the slightest Dharma that can be seen or heard, nor is there anything that can be spoken. Like this, all Dharmas are invisible and ungraspable. Why is that? All Dharmas are of one characteristic, which is no characteristic. Furthermore, Shariputra! The nature of all Dharmas is originally without characteristics. If a Bodhisattva speaks of no characteristics, then this no characteristic should be able to be spoken. Why is that? Both no characteristic and characteristic are without characteristics, so it cannot be said that this is characteristic and this is no characteristic. Shariputra! If a Bodhisattva Mahasattva can realize that all Dharma characteristics are without characteristics, invisible, ungraspable, and truly understand them,

，是名正行。菩薩摩訶薩勤修如是正法行已，當於諸法證入無障照明之慧。如是舍利子！是名菩薩摩訶薩般若波羅蜜多正行之相。」

爾時世尊欲重宣此義而說頌曰：

「安住正行聰睿者，　　于菩薩藏善決定，　此人於法不起執，　　無執取行相如是。　證得諸法不為空，　　非於諸法空平等，　又非空法有所執，　　無執正行相如是。　於法無取亦無舍，　　亦非取法以為法，　無取是名諸法相，　　無取正行相如是。　若於諸法智無礙，　　此智無有不焚燒，　于焚燒智無所執，　　諸法正行相如是。　智者安住遠離德，　　於法應起勤精進，　若能依止軌則行，　　爾時當入清凈門。　是清凈門通諸法，　　亦了有情諸欲解，　智者雖知無所觀，　　而能演宣如是法。　于甚深法了勝義，　　常于深義勝抉擇，　踴現無邊功德行，　　明智多聞如大海。　于彼所說諸文義，　　究竟無能證得者，　以彼文義俱無邊，　　真實正行恒無動。

「複次舍利子！菩薩摩訶薩修行般若波羅蜜多時，于菩薩藏微妙法門殷重聽聞，乃至為他如法說已，當知是菩薩摩訶薩於一切法獲得光明，能破一切無明黑闇及諸翳膜。舍利子！如是光明即為智慧。何以故？善不善法皆能明瞭

【現代漢語翻譯】現代漢語譯本：這就是所謂的正行。菩薩摩訶薩勤勉地修習這樣的正法行之後，應當在一切法中證入無障礙、明照的智慧。舍利子！這就是菩薩摩訶薩般若波羅蜜多（paramita，意為「到彼岸」）正行的相貌。

那時，世尊想要重申這個道理，就說了偈頌：

安住于正行的聰慧之人，對於菩薩藏（bodhisattva pitaka，意為「菩薩的教法」）能夠善加決斷，此人對於諸法不起執著，沒有執取的行為就是這樣。證悟到諸法並非空無，也不是在諸法空性上平等，又不是執著于空法，沒有執著的正行就是這樣。對於法既不取也不捨，也不是把取法當作法，無取就是諸法的實相，無取的正行就是這樣。如果對於諸法的智慧沒有障礙，這種智慧沒有不能焚燒的，對於焚燒的智慧也沒有執著，諸法的正行就是這樣。智者安住于遠離功德，對於法應當發起勤奮精進，如果能夠依止軌則而行，那時就能夠進入清凈之門。這清凈之門通達一切法，也瞭解有情眾生的各種慾望和理解，智者雖然知道無所觀察，卻能夠宣說這樣的法。對於甚深之法瞭解其殊勝意義，常常對於深奧的意義進行殊勝的抉擇，涌現出無邊的功德行為，明智多聞如同大海。對於他們所說的各種文句和意義，最終沒有人能夠完全證得，因為那些文句和意義都是無邊的，真實的修行永遠不會動搖。

再者，舍利子！菩薩摩訶薩在修行般若波羅蜜多時，對於菩薩藏的微妙法門慇勤聽聞，乃至為他人如法宣說之後，應當知道這位菩薩摩訶薩在一切法中獲得光明，能夠破除一切無明的黑暗和各種障礙。舍利子！這樣的光明就是智慧。為什麼呢？因為善法和不善法都能夠明瞭。

【English Translation】 English version: This is called right practice. After a Bodhisattva Mahasattva diligently cultivates such right Dharma practice, they should realize unobstructed and illuminating wisdom in all dharmas. Shariputra! This is the characteristic of the right practice of a Bodhisattva Mahasattva's Prajnaparamita (paramita, meaning 'perfection of wisdom').

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses:

The wise one who dwells in right practice, is able to make good decisions regarding the Bodhisattva Pitaka (bodhisattva pitaka, meaning 'teachings of the bodhisattva'), This person does not cling to any dharma, and such is the nature of non-clinging practice. Realizing that dharmas are not empty, nor are they equal in the emptiness of dharmas, Nor is there clinging to the empty dharma, such is the nature of non-clinging right practice. Regarding dharmas, neither grasping nor abandoning, nor taking grasping as dharma, Non-grasping is the true nature of all dharmas, such is the nature of non-grasping right practice. If wisdom regarding all dharmas is unobstructed, this wisdom has nothing it cannot burn, And there is no clinging to the wisdom that burns, such is the nature of right practice of all dharmas. The wise one dwells in detachment from merit, and should diligently strive in the Dharma, If one can follow the rules of conduct, then one can enter the gate of purity. This gate of purity penetrates all dharmas, and also understands the various desires and understandings of sentient beings, Although the wise one knows there is nothing to observe, they can still expound such Dharma. Understanding the supreme meaning of the profound Dharma, and constantly making supreme choices regarding the profound meaning, Emerging with boundless meritorious actions, wise and learned like the great ocean. Regarding the various words and meanings they speak, ultimately no one can fully realize them, Because those words and meanings are boundless, true practice is always unwavering.

Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, they diligently listen to the subtle Dharma teachings of the Bodhisattva Pitaka, and even after explaining it to others according to the Dharma, they should know that this Bodhisattva Mahasattva has obtained light in all dharmas, and is able to break through all the darkness of ignorance and various obscurations. Shariputra! Such light is wisdom. Why? Because both good and bad dharmas can be clearly understood.

如實知故。是菩薩摩訶薩修如是法獲明慧已，乃至命難眾苦因緣，決定不造諸不善法。舍利子！是菩薩摩訶薩為欲永滅不善法故，隨所聞法極善通達，既通達已是則說為牟尼寂靜。如是舍利子！是名菩薩摩訶薩修行般若波羅蜜多時正行之相。」

爾時世尊欲重宣此義而說頌曰：

「如人入闇室，　　覆蔽絕光明，　雖有眾色像，　　非明眼所見。　如是雖有人，　　內具諸明解，　不聞于正法，　　善惡何能曉？　多聞解了法，　　多聞不造惡，　多聞舍無義，　　多聞得涅槃。　善聽增長聞，　　聞能增長慧，　慧能修凈義，　　得義能招樂。　聰慧得義已，　　證現法涅槃，　凈覺法相應，　　證得第一樂。　聞菩薩藏已，　　正法善安住，　為世大光明，　　行菩提妙行。

「複次舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，于能受持菩薩藏經正行人所深起敬心善知識想。既生想已，又于大菩薩藏微妙法門倍復尋求，令此法門轉增明凈。舍利子！是菩薩摩訶薩為求菩薩藏故，發生信欲、策勵正勤、撿攝其心令定安住。是菩薩摩訶薩於四正斷方便修成，一切法中得無障礙。如是舍利子，是名菩薩摩訶薩般若波羅蜜多正行之相。」

爾時世尊欲重宣此義而說頌曰：

【現代漢語翻譯】現代漢語譯本因為如實地知曉真理。菩薩摩訶薩（偉大的菩薩）修習這樣的法門，獲得智慧之後，即使面臨生命的危險和各種痛苦的因緣，也絕對不會造作任何不善的行為。舍利子（佛陀的弟子）！這位菩薩摩訶薩爲了永遠滅除不善之法，隨所聽聞的佛法都能極好地通達，一旦通達，就可稱為牟尼（聖人）的寂靜境界。舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時的正確修行之相。

這時，世尊爲了再次宣說這個道理，而說了偈頌：

『如同人進入黑暗的房間，被遮蔽而沒有光明，雖然有各種顏色和形象，但不是明眼所能看見的。同樣，雖然有人內心具有各種明智的理解，如果不聽聞正法，又怎能明白善惡呢？多聽聞佛法就能理解佛法，多聽聞佛法就不會造作惡業，多聽聞佛法就能捨棄無意義的事，多聽聞佛法就能得到涅槃（寂滅）。善於聽聞能增長知識，知識能增長智慧，智慧能修習清凈的道理，得到道理就能招來快樂。聰慧的人得到道理后，就能證得現世的涅槃，清凈的覺悟與佛法相應，就能證得第一的快樂。聽聞菩薩藏（菩薩的教法）后，就能安住于正法，成為世間的大光明，修行菩提（覺悟）的微妙行為。

『再者，舍利子！菩薩摩訶薩爲了修行般若波羅蜜多，對於那些能夠受持菩薩藏經典並正確修行的人，會深深地生起敬意，視他們為善知識。生起這種想法后，又會更加尋求大菩薩藏的微妙法門，使這些法門更加明凈。舍利子！這位菩薩摩訶薩爲了尋求菩薩藏，會生起信心和慾望，策勵自己精進修行，收攝自己的心使其安定。這位菩薩摩訶薩通過修習四正斷（斷除已生惡、未生惡、已生善、未生善）的方法，在一切法中都能得到無障礙。舍利子，這就是菩薩摩訶薩修行般若波羅蜜多的正確修行之相。』

這時，世尊爲了再次宣說這個道理，而說了偈頌：

【English Translation】 English version Because of knowing the truth as it is. When a Bodhisattva Mahasattva (a great Bodhisattva) cultivates such a Dharma and obtains wisdom, even when facing life-threatening dangers and various causes of suffering, they will absolutely not commit any unwholesome actions. Shariputra (a disciple of the Buddha)! This Bodhisattva Mahasattva, in order to permanently eliminate unwholesome dharmas, thoroughly understands the Dharma they hear, and once they understand it, they can be called the peaceful state of a Muni (sage). Shariputra! This is the correct practice of a Bodhisattva Mahasattva when practicing Prajna Paramita (reaching the other shore with wisdom).

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses:

'Like a person entering a dark room, covered and without light, although there are various colors and forms, they cannot be seen by clear eyes. Similarly, although a person has various wise understandings within, if they do not hear the Right Dharma, how can they understand good and evil? Hearing the Dharma extensively allows one to understand the Dharma, hearing the Dharma extensively prevents one from committing evil deeds, hearing the Dharma extensively allows one to abandon meaningless things, and hearing the Dharma extensively allows one to attain Nirvana (extinction). Listening well increases knowledge, knowledge increases wisdom, wisdom cultivates pure principles, and obtaining principles brings happiness. A wise person, having obtained the principles, can realize Nirvana in this life, pure enlightenment is in accordance with the Dharma, and one can realize the first happiness. Having heard the Bodhisattva Pitaka (teachings of the Bodhisattva), one can abide in the Right Dharma, become a great light for the world, and practice the wonderful conduct of Bodhi (enlightenment).'

'Furthermore, Shariputra! A Bodhisattva Mahasattva, in order to practice Prajna Paramita, will deeply respect those who can uphold the Bodhisattva Pitaka scriptures and practice correctly, regarding them as good teachers. Having generated this thought, they will further seek the subtle Dharma gates of the Great Bodhisattva Pitaka, making these Dharma gates even clearer. Shariputra! This Bodhisattva Mahasattva, in order to seek the Bodhisattva Pitaka, will generate faith and desire, encourage themselves to practice diligently, and gather their minds to make them stable. This Bodhisattva Mahasattva, through practicing the methods of the Four Right Exertions (abandoning evil that has arisen, preventing evil that has not arisen, cultivating good that has arisen, and cultivating good that has not arisen), can obtain no obstacles in all dharmas. Shariputra, this is the correct practice of a Bodhisattva Mahasattva practicing Prajna Paramita.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses:

「所謂說法者，　　即為善知識，　恭敬聽聞法，　　安住于正行。　欲解常無退，　　精進常高勇，　凈慧常修治，　　于智常安住。　自然達諸法，　　不隨於信行，　以智觀於法，　　是為諸佛說。　智者分別句，　　趣義善加學，　于白黑品等，　　常修常遠離。　心曾無厭倦，　　於法無退沒，　身欲並輕安，　　速得心精進。　由聞法增智，　　智增無退念，　智恒依念住，　　了知凈穢法。　學于無上法，　　趣勝念慧力，　了眾生欲解，　　自學于長夜。　學法已升進，　　極進智清凈，　了眾生欲解，　　如解便開示。

「複次舍利子！菩薩摩訶薩修行般若波羅蜜多時，于菩薩藏微妙法門如是尋求通達覺慧，依是清凈善法明門，菩薩常應如是修學。舍利子！若有菩薩摩訶薩於法修學，應作是念：『二因二緣能發正見。何等為二？所謂從他聞音及以內自如理作意。』彼復思惟：『從他聞音、如理作意，為何等相？』尋重思惟：『若有樂定修相應行諸菩薩等，未曾聽聞大菩薩藏微妙法門，又不聽聞聖法律教，但於三摩地中生知足想。當知是人以慢力故起增上慢，我說是人不能解脫生老病死愁嘆憂苦諸熱惱等。既不脫諸熱惱等苦，豈得脫彼五門生死？為之沉溺流

【現代漢語翻譯】現代漢語譯本所謂說法的人，就是善知識。恭敬地聽聞佛法，安住于正確的修行。想要理解佛法永不退縮，精進修行，保持高昂的勇氣。保持清凈的智慧，經常修習，在智慧中安住。自然通達一切法，不隨從於信仰而行。用智慧觀察佛法，這是諸佛所說的。智者分辨語句，善於學習其中的含義。對於善與惡等，經常修習，經常遠離。心中從不厭倦，對於佛法沒有退縮。身心輕安，迅速獲得精進的力量。通過聽聞佛法增長智慧，智慧增長，沒有退縮的念頭。智慧恒常依念而住，瞭解清凈和污穢的法。學習無上的佛法，追求殊勝的念力與智慧力。瞭解眾生的慾望和理解，自己長久地學習。學習佛法已經提升，達到極致，智慧清凈。瞭解眾生的慾望和理解，根據他們的理解來開示。

『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願的菩薩）修行般若波羅蜜多（Prajñāpāramitā，以智慧到達彼岸）時，對於菩薩藏（Bodhisattva Piṭaka，菩薩所修行的經典）微妙法門，如此尋求通達覺慧，依靠這種清凈的善法明門，菩薩應當經常這樣修學。舍利子！如果有菩薩摩訶薩在佛法上修學，應當這樣想：『兩種因緣能夠產生正見。哪兩種呢？就是從他人那裡聽聞佛法，以及自己內心如理作意（yoniso manasikara，如理思維）。』他們又思考：『從他人那裡聽聞佛法，以及如理作意，是什麼樣的呢？』進一步思考：『如果有喜歡禪定修行相應的菩薩等，沒有聽聞過大菩薩藏的微妙法門，也沒有聽聞過聖法律教，只是在三摩地（samādhi，禪定）中產生知足的想法。應當知道這些人因為傲慢的緣故，產生增上慢（adhimāna，未證得的境界以為已證得）。我說這些人不能解脫生老病死愁嘆憂苦等各種煩惱。既然不能脫離各種煩惱的痛苦，怎麼能脫離五門生死（五道輪迴）呢？因此沉溺於輪迴之中。』

【English Translation】 English version Those who speak the Dharma are truly good teachers. Respectfully listen to the Dharma, and abide in right practice. Desire to understand without retreat, be diligent and always courageous. Maintain pure wisdom, constantly cultivate it, and abide in wisdom. Naturally understand all dharmas, not following faith alone. Observe the Dharma with wisdom, this is what the Buddhas teach. The wise discern the words, and learn the meaning well. Regarding good and evil, constantly cultivate and constantly distance oneself. The mind never tires, and there is no retreat from the Dharma. The body and mind are light and at ease, quickly gaining the power of diligence. Through hearing the Dharma, wisdom increases, and with increased wisdom, there is no thought of retreat. Wisdom constantly abides in mindfulness, understanding pure and impure dharmas. Study the supreme Dharma, pursue the power of superior mindfulness and wisdom. Understand the desires and understanding of sentient beings, and learn for a long time. Having advanced in the study of the Dharma, reach the extreme, and wisdom becomes pure. Understand the desires and understanding of sentient beings, and teach according to their understanding.

Furthermore, Śāriputra! When a Bodhisattva-mahāsattva practices Prajñāpāramitā, they seek to understand the subtle Dharma teachings of the Bodhisattva Piṭaka with wisdom. Relying on this pure and virtuous gateway of understanding, Bodhisattvas should always practice in this way. Śāriputra! If a Bodhisattva-mahāsattva is practicing the Dharma, they should think: 『Two causes and two conditions can give rise to right view. What are the two? They are hearing the Dharma from others and internally, through proper reflection (yoniso manasikara).』 They further contemplate: 『What is the nature of hearing the Dharma from others and proper reflection?』 They further contemplate: 『If there are Bodhisattvas who enjoy practicing meditation, who have not heard the subtle Dharma teachings of the great Bodhisattva Piṭaka, nor have they heard the teachings of the holy law, but only feel content in samādhi. Know that these people, due to their arrogance, develop an inflated sense of self (adhimāna), thinking they have attained what they have not. I say that these people cannot be liberated from the suffering of birth, old age, sickness, death, sorrow, lamentation, pain, and distress. Since they cannot escape the suffering of these afflictions, how can they escape the cycle of birth and death in the five realms? Therefore, they are immersed in the cycle of rebirth.』

轉不息。是諸眾生實非解脫而便自謂我已解脫，實未離苦而便自謂出離眾苦。是故如來依是人故如實說法，若能從他隨順聽聞，是則解脫諸老死等。』復作是言：『如我先聞薄伽梵說：

「『「多聞解了法，　　多聞不造惡，　　　多聞舍無義，　　多聞得涅槃。　　　善聽增長聞，　　聞能增長慧，　　　慧能修凈義，　　得義能招樂。　　　聰慧得義已，　　證現法涅槃，　　　聞法凈黠慧，　　證得第一樂。」』

「是故舍利子！諸菩薩摩訶薩如是思已，當於大菩薩藏微妙法門，及以聖法毗奈耶教，殷重聽聞受持讀誦，廣為他人敷演開示。

「複次舍利子！若諸含識于菩薩藏微妙法門雖復聽聞，而不如理方便作意，當知是人于彼聖道不能正行。是故如來依是人故說正法要，作如是言，若欲解脫生老病死，當具內自如理思惟。諸菩薩等應如是學。舍利子！云何名為如理方便？何等菩薩如理作意而能修學？舍利子！菩薩摩訶薩如理方便者，無有一法若合若離。何以故？如理方便非方便故。又舍利子！菩薩摩訶薩若有安住如理方便及作意者，當知此相但是音聲，而此音聲性無所起亦不轉起，及由彼故而發音聲。何以故？彼一切皆不可得故。又復菩薩觀是音聲前際后際，從何而生滅往何所？如

【現代漢語翻譯】現代漢語譯本流轉不息。這些眾生實際上沒有解脫，卻自認為已經解脫；實際上沒有脫離痛苦，卻自認為已經脫離了眾苦。因此，如來（Tathagata，佛的稱號）根據這些人的情況如實說法，如果能夠順從地聽聞，就能解脫諸如衰老和死亡等痛苦。』又說：『正如我先前聽聞薄伽梵（Bhagavan，佛的尊號）所說：『「多聞能夠理解佛法，多聞不會造作惡業，多聞能夠捨棄無意義的事，多聞能夠獲得涅槃（Nirvana，佛教的最高境界）。善於聽聞能夠增長知識，知識能夠增長智慧，智慧能夠修習清凈的道理，獲得道理能夠招來快樂。聰慧的人獲得道理后，能夠證得現世的涅槃，聽聞佛法能夠凈化智慧，證得第一的快樂。」』「因此，舍利子（Sariputra，佛陀的十大弟子之一）！諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）這樣思考後，應當對大菩薩藏（Mahabodhisattva-pitaka，大菩薩的教法）的微妙法門，以及聖法毗奈耶（Vinaya，戒律）教義，慇勤地聽聞、受持、讀誦，並廣泛地為他人宣講開示。「再者，舍利子！如果眾生聽聞菩薩藏的微妙法門，卻不如理如法地用心思考，應當知道這個人不能在聖道上正確修行。因此，如來根據這些人的情況宣說正法要義，這樣說道：如果想要解脫生老病死，應當具備內在的如理思維。諸位菩薩等應當這樣學習。舍利子！什麼叫做如理方便？什麼樣的菩薩能夠如理作意而修行呢？舍利子！菩薩摩訶薩的如理方便，是沒有一法是聚合或分離的。為什麼呢？因為如理方便本身就不是一種方便。又，舍利子！菩薩摩訶薩如果安住于如理方便和作意，應當知道這種現象只是聲音，而這種聲音的性質是無所生起，也不會轉變生起，也不是由它而發出聲音。為什麼呢？因為一切都是不可得的。此外，菩薩觀察這個聲音的前際和后際，從哪裡產生，又往哪裡滅去？就像

【English Translation】 English version revolving without ceasing. These beings are actually not liberated, yet they claim to be liberated; they have not actually escaped suffering, yet they claim to have escaped all suffering. Therefore, the Tathagata (the title of a Buddha) speaks the truth according to the condition of these people. If they can listen obediently, they can be liberated from sufferings such as old age and death.』 He also said: 『As I previously heard the Bhagavan (the Blessed One, an epithet of the Buddha) say: 『「Much learning understands the Dharma, much learning does not create evil, much learning abandons the meaningless, much learning attains Nirvana (the ultimate state of enlightenment). Listening well increases knowledge, knowledge increases wisdom, wisdom cultivates pure principles, and obtaining principles brings happiness. The wise, having obtained the principles, can realize Nirvana in this life. Hearing the Dharma purifies wisdom and attains the supreme happiness.」』「Therefore, Sariputra (one of the ten great disciples of the Buddha)! When the Bodhisattva-mahasattvas (great Bodhisattvas) have thought in this way, they should diligently listen to, uphold, recite, and widely expound and reveal to others the subtle teachings of the Mahabodhisattva-pitaka (the teachings of the great Bodhisattvas), as well as the teachings of the sacred Dharma Vinaya (the monastic code). 「Furthermore, Sariputra! If sentient beings, having heard the subtle teachings of the Bodhisattva-pitaka, do not contemplate them with proper mindfulness, it should be known that such a person cannot correctly practice the sacred path. Therefore, the Tathagata, based on the condition of these people, speaks the essence of the true Dharma, saying: If one wishes to be liberated from birth, old age, sickness, and death, one should possess inner, proper contemplation. All Bodhisattvas should learn in this way. Sariputra! What is called proper means? What kind of Bodhisattva can practice with proper mindfulness? Sariputra! The proper means of a Bodhisattva-mahasattva is that there is no Dharma that is either combined or separated. Why? Because proper means itself is not a means. Furthermore, Sariputra! If a Bodhisattva-mahasattva abides in proper means and mindfulness, it should be known that this phenomenon is merely a sound, and the nature of this sound is that it does not arise, nor does it transform into arising, nor is the sound produced by it. Why? Because all of it is unattainable. Moreover, the Bodhisattva observes the beginning and end of this sound, from where it arises and where it ceases? Like

是觀察了不可得。又更推求如此聲者，為在已說、為在今說、為在當說？又重推求如是聲者，若已所說、若今所說、若當所說？如是聲者，若為斷故已說、若為斷故今說、若為斷故當說？如是聲者，若為證故已說、若為證故今說、若為證故當說？是菩薩如是一切尋求聲已都無得者，又更觀察，若過去相、若未來相、若現在相，如是觀已皆不可得。舍利子！若菩薩摩訶薩如是正觀察時，是名如理方便作意。是故如理方便菩薩摩訶薩，于如是觀應具修學。

「複次舍利子！云何菩薩摩訶薩如理觀耶？諸菩薩等云何應學？舍利子！是菩薩摩訶薩觀一切法自性息滅，若如是觀名如理觀。若觀諸法自性寂靜，是則名為如理正觀。若觀諸法畢竟空寂，是則名為如理正觀。若觀諸法入平等性，是則名為如理正觀。若觀諸法畢竟無生，是則名為如理正觀。若觀諸法畢竟不生，是則名為如理正觀。若觀諸法畢竟不起，是則名為如理正觀。若觀諸法畢竟寂滅，是則名為如理正觀。舍利子！是菩薩摩訶薩作是觀時，亦不見有能觀之者。應如是觀，所謂非觀非不觀故。若有菩薩作是觀者名如理觀，若他觀者名非理觀。

「複次舍利子！云何菩薩摩訶薩應學如是如理方便？舍利子！菩薩摩訶薩如理方便者，非於少法有愚迷故。如理方

【現代漢語翻譯】現代漢語譯本觀察聲音是不可得的。又進一步推求這樣的聲音，是在過去說過、現在說、還是將來要說？又再次推求這樣的聲音，無論是過去所說、現在所說、還是將來所說？這樣的聲音，是爲了斷除（煩惱）而過去說、爲了斷除（煩惱）而現在說、還是爲了斷除（煩惱）而將來要說？這樣的聲音，是爲了證悟（真理）而過去說、爲了證悟（真理）而現在說、還是爲了證悟（真理）而將來要說？這位菩薩這樣一切尋求聲音之後都無法得到，又進一步觀察，無論是過去相、未來相、還是現在相，這樣觀察之後都不可得。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果菩薩摩訶薩這樣正確觀察時，這稱為如理方便作意。因此，如理方便菩薩摩訶薩，對於這樣的觀察應該具足修學。

『再者，舍利子（Śāriputra）！菩薩摩訶薩如何如理觀察呢？諸位菩薩等應該如何學習呢？舍利子（Śāriputra）！這位菩薩摩訶薩觀察一切法自性寂滅，如果這樣觀察就稱為如理觀察。如果觀察諸法自性寂靜，這就稱為如理正觀。如果觀察諸法畢竟空寂，這就稱為如理正觀。如果觀察諸法進入平等性，這就稱為如理正觀。如果觀察諸法畢竟無生，這就稱為如理正觀。如果觀察諸法畢竟不生，這就稱為如理正觀。如果觀察諸法畢竟不起，這就稱為如理正觀。如果觀察諸法畢竟寂滅，這就稱為如理正觀。舍利子（Śāriputra）！這位菩薩摩訶薩在做這樣的觀察時，也看不到有能觀察的人。應該這樣觀察，所謂非觀非不觀。如果有菩薩這樣觀察就稱為如理觀察，如果他觀就稱為非理觀察。』

『再者，舍利子（Śāriputra）！菩薩摩訶薩應該如何學習這樣的如理方便呢？舍利子（Śāriputra）！菩薩摩訶薩的如理方便，不是對於少許法有愚癡迷惑的緣故。

【English Translation】 English version The observation of sound is unattainable. Furthermore, one investigates such a sound: was it spoken in the past, is it being spoken now, or will it be spoken in the future? Again, one investigates such a sound: whether it was spoken in the past, is being spoken now, or will be spoken in the future? Such a sound, was it spoken in the past for the sake of cessation (of suffering), is it being spoken now for the sake of cessation, or will it be spoken in the future for the sake of cessation? Such a sound, was it spoken in the past for the sake of realization (of truth), is it being spoken now for the sake of realization, or will it be spoken in the future for the sake of realization? This Bodhisattva, having sought all sounds in this way, finds none, and further observes whether it is a past aspect, a future aspect, or a present aspect; having observed thus, all are unattainable. Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom)! When a Bodhisattva Mahāsattva observes correctly in this way, this is called appropriate skillful means of attention. Therefore, a Bodhisattva Mahāsattva with appropriate skillful means should fully study such observation.

'Furthermore, Śāriputra! How does a Bodhisattva Mahāsattva observe appropriately? How should the Bodhisattvas learn? Śāriputra! This Bodhisattva Mahāsattva observes all dharmas as being self-extinguished; if one observes in this way, it is called appropriate observation. If one observes the self-nature of all dharmas as being tranquil, this is called appropriate correct observation. If one observes all dharmas as being ultimately empty and still, this is called appropriate correct observation. If one observes all dharmas as entering into equality, this is called appropriate correct observation. If one observes all dharmas as being ultimately unborn, this is called appropriate correct observation. If one observes all dharmas as being ultimately not born, this is called appropriate correct observation. If one observes all dharmas as being ultimately not arising, this is called appropriate correct observation. If one observes all dharmas as being ultimately extinguished, this is called appropriate correct observation. Śāriputra! When this Bodhisattva Mahāsattva makes such an observation, he also does not see anyone who is capable of observing. One should observe in this way, that is, neither observing nor not observing. If a Bodhisattva observes in this way, it is called appropriate observation; if he observes otherwise, it is called inappropriate observation.'

'Furthermore, Śāriputra! How should a Bodhisattva Mahāsattva learn such appropriate skillful means? Śāriputra! The appropriate skillful means of a Bodhisattva Mahāsattva is not due to being deluded about any small dharma.'

便者，非於少法而生障礙。如理方便者，無有少法非解脫門。如理方便者，無有為斷少分法故發勤精進。如理方便者，不為證少法故勇勵正勤。舍利子！菩薩摩訶薩應以如是如理正見，如其所見正觀諸法。舍利子！云何名為如其所見正觀諸法？舍利子！謂無所見名觀諸法。何等是為無所見耶？舍利子！無所見者名為無生，言無生者是為無起，言無起者名無所照。是故如來依是正法說如是言，若有菩薩觀一切行見無生時，即是趣入正性決定。夫正見者謂能趣入正性決定。舍利子！彼菩薩摩訶薩作是思惟：『何因緣故當得趣入正性決定？』舍利子！菩薩摩訶薩應如是學，若觀我見為平等者，即是一切諸法平等。若作是觀，當知趣入正性決定。是故諸菩薩摩訶薩若欲趣入正性決定者，當於如是大菩薩藏微妙法門，殷重聽聞受持讀誦研窮義趣，復應為他如法廣說，便當於是法門如理方便作意修學。舍利子！如是名為菩薩摩訶薩為阿耨多羅三藐三菩提故修行般若波羅蜜多行菩薩行。

大寶積經卷第五十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十一

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之十七般若波羅蜜多品第十一之二

「複次舍利子！菩薩摩訶薩修行般若波羅蜜

【現代漢語翻譯】現代漢語譯本：

所謂方便，不是對於任何細微的法產生障礙。如理的方便，是沒有哪一種法不是解脫之門。如理的方便，不是爲了斷除任何細微的法而發起勤奮精進。如理的方便，不是爲了證得任何細微的法而勇猛精進。舍利子！菩薩摩訶薩應當以這樣的如理正見，如實地觀察諸法。舍利子！什麼叫做如實地觀察諸法呢？舍利子！所謂無所見，就叫做觀察諸法。什麼是無所見呢？舍利子！無所見就叫做無生，所謂無生就是無起，所謂無起就是無所照。所以如來依據這個正法說：如果菩薩觀察一切行，見到無生的時候，就是趣入正性決定。所謂正見，就是能夠趣入正性決定。舍利子！那位菩薩摩訶薩這樣思惟：『因為什麼因緣才能趣入正性決定呢？』舍利子！菩薩摩訶薩應當這樣學習，如果觀察到我見是平等的，那就是一切諸法平等。如果這樣觀察，應當知道已經趣入正性決定。所以諸位菩薩摩訶薩如果想要趣入正性決定，應當對於這樣的大菩薩藏微妙法門，認真聽聞、受持、讀誦、研究其義理，並且應當為他人如法廣說，就應當對於這個法門如理方便地作意修學。舍利子！這就是菩薩摩訶薩爲了阿耨多羅三藐三菩提而修行般若波羅蜜多行菩薩行。

《大寶積經》卷第五十大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第五十一

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之十七般若波羅蜜多品第十一之二

『再者，舍利子！菩薩摩訶薩修行般若波羅蜜多』現代漢語譯本：

所謂方便，不是對於任何細微的法產生障礙。如理的方便，是沒有哪一種法不是解脫之門。如理的方便，不是爲了斷除任何細微的法而發起勤奮精進。如理的方便，不是爲了證得任何細微的法而勇猛精進。舍利子！菩薩摩訶薩應當以這樣的如理正見，如實地觀察諸法。舍利子！什麼叫做如實地觀察諸法呢？舍利子！所謂無所見，就叫做觀察諸法。什麼是無所見呢？舍利子！無所見就叫做無生，所謂無生就是無起，所謂無起就是無所照。所以如來依據這個正法說：如果菩薩觀察一切行，見到無生的時候，就是趣入正性決定。所謂正見，就是能夠趣入正性決定。舍利子！那位菩薩摩訶薩這樣思惟：『因為什麼因緣才能趣入正性決定呢？』舍利子！菩薩摩訶薩應當這樣學習，如果觀察到我見是平等的，那就是一切諸法平等。如果這樣觀察，應當知道已經趣入正性決定。所以諸位菩薩摩訶薩如果想要趣入正性決定，應當對於這樣的大菩薩藏微妙法門，認真聽聞、受持、讀誦、研究其義理，並且應當為他人如法廣說，就應當對於這個法門如理方便地作意修學。舍利子！這就是菩薩摩訶薩爲了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）而修行般若波羅蜜多（prajna-paramita，智慧到彼岸）行菩薩行。

《大寶積經》卷第五十大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第五十一

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之十七般若波羅蜜多品第十一之二

『再者，舍利子！菩薩摩訶薩修行般若波羅蜜多（prajna-paramita，智慧到彼岸）』

【English Translation】 English version:

'Convenience' (upaya) does not create obstacles for any minor dharma. Right convenience means there is no dharma that is not a gate to liberation. Right convenience means not initiating diligent effort to eliminate any minor dharma. Right convenience means not striving vigorously to realize any minor dharma. Shariputra! A Bodhisattva Mahasattva should, with such right view, observe all dharmas as they are seen. Shariputra! What is called observing all dharmas as they are seen? Shariputra! 'Not seeing anything' is called observing all dharmas. What is 'not seeing anything'? Shariputra! 'Not seeing anything' is called 'no birth' (anutpada); 'no birth' means 'no arising'; 'no arising' means 'no illumination'. Therefore, the Tathagata, based on this right dharma, says: If a Bodhisattva observes all actions and sees no birth, then he enters the certainty of the right nature. Right view is what enables one to enter the certainty of the right nature. Shariputra! That Bodhisattva Mahasattva thinks: 'What is the cause and condition for entering the certainty of the right nature?' Shariputra! A Bodhisattva Mahasattva should learn thus: If one observes the view of self as equal, then all dharmas are equal. If one observes thus, one should know that one has entered the certainty of the right nature. Therefore, if Bodhisattva Mahasattvas wish to enter the certainty of the right nature, they should diligently listen to, receive, recite, study, and investigate the meaning of this great Bodhisattva treasury of subtle dharma, and should also extensively explain it to others according to the dharma. Then, they should cultivate and learn this dharma with right convenience and mindfulness. Shariputra! This is how a Bodhisattva Mahasattva practices the Bodhisattva path of the Perfection of Wisdom (prajna-paramita) for the sake of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).

Chapter 50 of the Maharatnakuta Sutra Taisho Tripitaka Volume 11, No. 0310, Maharatnakuta Sutra

Chapter 51 of the Maharatnakuta Sutra

Translated by Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree, Chapter 12, Section 17 of the Bodhisattva Treasury, Chapter 11, Section 2 of the Perfection of Wisdom

'Furthermore, Shariputra! A Bodhisattva Mahasattva practices the Perfection of Wisdom (prajna-paramita)' English version:

'Convenience' (upaya) does not create obstacles for any minor dharma. Right convenience means there is no dharma that is not a gate to liberation. Right convenience means not initiating diligent effort to eliminate any minor dharma. Right convenience means not striving vigorously to realize any minor dharma. Shariputra! A Bodhisattva Mahasattva should, with such right view, observe all dharmas as they are seen. Shariputra! What is called observing all dharmas as they are seen? Shariputra! 'Not seeing anything' is called observing all dharmas. What is 'not seeing anything'? Shariputra! 'Not seeing anything' is called 'no birth' (anutpada); 'no birth' means 'no arising'; 'no arising' means 'no illumination'. Therefore, the Tathagata, based on this right dharma, says: If a Bodhisattva observes all actions and sees no birth, then he enters the certainty of the right nature. Right view is what enables one to enter the certainty of the right nature. Shariputra! That Bodhisattva Mahasattva thinks: 'What is the cause and condition for entering the certainty of the right nature?' Shariputra! A Bodhisattva Mahasattva should learn thus: If one observes the view of self as equal, then all dharmas are equal. If one observes thus, one should know that one has entered the certainty of the right nature. Therefore, if Bodhisattva Mahasattvas wish to enter the certainty of the right nature, they should diligently listen to, receive, recite, study, and investigate the meaning of this great Bodhisattva treasury of subtle dharma, and should also extensively explain it to others according to the dharma. Then, they should cultivate and learn this dharma with right convenience and mindfulness. Shariputra! This is how a Bodhisattva Mahasattva practices the Bodhisattva path of the Perfection of Wisdom (prajna-paramita) for the sake of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).

Chapter 50 of the Maharatnakuta Sutra Taisho Tripitaka Volume 11, No. 0310, Maharatnakuta Sutra

Chapter 51 of the Maharatnakuta Sutra

Translated by Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree, Chapter 12, Section 17 of the Bodhisattva Treasury, Chapter 11, Section 2 of the Perfection of Wisdom

'Furthermore, Shariputra! A Bodhisattva Mahasattva practices the Perfection of Wisdom (prajna-paramita)'

多時，為求如是深極妙善清白覺慧故，由是妙善凈法明門，精勤方便如理證入觀如理句。舍利子！云何名為如理證入？復以何等為如理句？舍利子！菩薩摩訶薩如理證入者，謂依奢摩他證入、毗缽舍那證入、正行證入、如理證入、身遠離證入、心調順證入、非斷證入、非常證入、因緣證入、緣起證入、無有情無命者無數取者證入、未來已來若有若無證入、無有轉移因果不壞證入。雖修集空無相無愿證入，而不取空無相無愿證故。雖於三摩地三摩缽底證入，而不以如是等力受生證故。雖取神通智證入，而不盡諸漏證故。雖觀察無生證入，而不正趣決定證故。雖觀眾生無我證入，而不捨大悲證故。雖觀一切有生可怖證入，而故取諸有證故。雖于寂滅離欲證入，然于離欲法不作證故。雖舍樂妙欲證入，而不捨樂法證故。雖舍一切戲論思覺證入，而不捨善巧方便證故。舍利子！如是名為如理證入。菩薩摩訶薩欲得如是如理證入，應當修學般若波羅蜜多故。

「複次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何學是正法如理之句？舍利子！菩薩摩訶薩當如是知，如理句者即出生句、即趣理句、即法門句、即面門句、即是因句、即積集句、即不相違句、即無諍論句、即是舍句、即無執取句、即無棄捨句、即無戲論句、即無

【現代漢語翻譯】現代漢語譯本：

很久以來，爲了尋求如此深奧、微妙、善良、清凈的覺悟智慧，通過這種微妙善良的清凈法門，精勤方便地如理證入，觀察如理之句。舍利子（佛陀弟子，以智慧著稱）！什麼叫做如理證入？又以什麼作為如理之句？舍利子！菩薩摩訶薩（發大乘心願的修行者）的如理證入，是指依止奢摩他（止，禪定）證入、毗缽舍那（觀，智慧）證入、正行證入、如理證入、身遠離證入、心調順證入、非斷證入、非常證入、因緣證入、緣起證入、無有情無命者無數取者證入、未來已來若有若無證入、無有轉移因果不壞證入。雖然修習空、無相、無愿證入，但不執取空、無相、無愿的證悟。雖然在三摩地（禪定）三摩缽底（等至）中證入，但不以這些力量受生。雖然獲得神通智慧證入，但不因此而漏盡煩惱。雖然觀察無生證入，但不因此而趣向決定。雖然觀察眾生無我證入，但不捨棄大悲心。雖然觀察一切有生是可怖的證入，但仍然取諸有。雖然在寂滅離欲中證入，但對離欲之法不作證。雖然捨棄快樂的妙欲證入，但不捨棄對法的喜樂。雖然捨棄一切戲論思覺證入，但不捨棄善巧方便。舍利子！這叫做如理證入。菩薩摩訶薩想要獲得這樣的如理證入，應當修學般若波羅蜜多（以智慧到達彼岸）。再者，舍利子！菩薩摩訶薩在修行般若波羅蜜多時，如何學習這正法如理之句？舍利子！菩薩摩訶薩應當這樣知道，如理之句就是出生之句、就是趣向真理之句、就是法門之句、就是面門之句、就是因之句、就是積集之句、就是不相違之句、就是無諍論之句、就是舍之句、就是無執取之句、就是無棄捨之句、就是無戲論之句、就是無

【English Translation】 English version:

For a long time, in order to seek such profound, subtle, good, pure awakening wisdom, through this subtle, good, pure Dharma gate, diligently and skillfully entering into realization according to the principle, observing the phrases according to the principle. Shariputra (a disciple of the Buddha, known for his wisdom)! What is called entering into realization according to the principle? And what is taken as the phrase according to the principle? Shariputra! The Bodhisattva Mahasattva's (a practitioner with a Mahayana aspiration) entering into realization according to the principle refers to entering into realization based on Shamatha (calm abiding, meditation), entering into realization based on Vipassana (insight, wisdom), entering into realization based on right practice, entering into realization according to the principle, entering into realization of bodily detachment, entering into realization of mental harmony, entering into realization of non-cessation, entering into realization of non-permanence, entering into realization of cause and condition, entering into realization of dependent origination, entering into realization of no sentient being, no life, no numerous takers, entering into realization of whether there is or is not in the future, entering into realization of no transfer, no destruction of cause and effect. Although cultivating the realization of emptiness, signlessness, and wishlessness, one does not grasp the realization of emptiness, signlessness, and wishlessness. Although entering into realization in Samadhi (meditation) and Samapatti (attainment), one does not take rebirth by such powers. Although obtaining the realization of supernatural powers and wisdom, one does not exhaust all outflows. Although observing the realization of non-arising, one does not therefore go towards a fixed conclusion. Although observing the realization of no-self in sentient beings, one does not abandon great compassion. Although observing that all arising is fearful, one still takes on existence. Although entering into realization in the cessation of desire, one does not make realization of the Dharma of detachment. Although abandoning the realization of pleasurable desires, one does not abandon the joy of the Dharma. Although abandoning all discursive thoughts and perceptions, one does not abandon skillful means. Shariputra! This is called entering into realization according to the principle. If a Bodhisattva Mahasattva wishes to attain such realization according to the principle, one should study the Prajnaparamita (perfection of wisdom). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Prajnaparamita, how does one learn the phrases of the right Dharma according to the principle? Shariputra! A Bodhisattva Mahasattva should know thus, that the phrases according to the principle are the phrases of arising, the phrases of going towards the truth, the phrases of the Dharma gate, the phrases of the face gate, the phrases of cause, the phrases of accumulation, the phrases of non-contradiction, the phrases of no dispute, the phrases of letting go, the phrases of non-grasping, the phrases of non-abandonment, the phrases of no-discourse, the phrases of no

舍句、即無誹謗句、即無輕蔑句、即隨足句、即無諍句、即無退轉句、即無對治句。又舍利子！如理句者實性之句、如性之句、非不如性句、真如之句、如理之句、三世平等句、離分別句。又舍利子！如理句者色識無依住句、受想行識識無依住句、眼色眼識性無依住句、耳聲耳識性無依住句、鼻香鼻識性無依住句、舌味舌識性無依住句、身觸身識性無依住句、意法意識性無依住句。又舍利子！如理句者即名依義句、即名依法句、即名依智句、即名依了義句。舍利子！如是等無量法門，是則名為如理之句。是故如理證入正勤方便菩薩摩訶薩作如是觀時，亦不見有能觀之者應如理觀，所謂非觀非不觀故。若有菩薩作是觀者名如理觀，若他觀者名非理觀。舍利子！如理方便菩薩，非於少法而有愚迷，非於少法而生障礙，無有少法非解脫門，非為斷少法故發勤精進，不為證小法故勇勵正勤。應具如是如理正見，如其所見正觀諸法。何等正觀？謂無所見。無所見者即是無生，言無生者即是無起，言無起者名無所照。舍利子！如是次第轉法廣如前說，乃至名為菩薩摩訶薩修行般若波羅蜜多故。

「複次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何應學如理正觀？舍利子！是菩薩摩訶薩應作如是正觀諸法，所謂我如理故則觀

【現代漢語翻譯】現代漢語譯本舍句，即沒有誹謗的語句，即沒有輕蔑的語句，即隨順真理的語句，即沒有爭論的語句，即沒有退轉的語句，即沒有對治的語句。又，舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！如理的語句是實性的語句，是如本性的語句，不是不如本性的語句，是真如的語句，是符合真理的語句，是三世平等的語句，是遠離分別的語句。又，舍利子！如理的語句是指色（rūpa，物質現象）識（vijñāna，意識）無所依住的語句，受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）無所依住的語句，眼（cakṣus，視覺器官）色（rūpa，視覺對像）眼識（cakṣurvijñāna，視覺意識）的自性無所依住的語句，耳（śrotra，聽覺器官）聲（śabda，聲音）耳識（śrotravijñāna，聽覺意識）的自性無所依住的語句，鼻（ghrāṇa，嗅覺器官）香（gandha，氣味）鼻識（ghrāṇavijñāna，嗅覺意識）的自性無所依住的語句，舌（jihvā，味覺器官）味（rasa，味道）舌識（jihvāvijñāna，味覺意識）的自性無所依住的語句，身（kāya，觸覺器官）觸（spraṣṭavya，觸感）身識（kāyavijñāna，觸覺意識）的自性無所依住的語句，意（manas，思維器官）法（dharma，概念）意識（manovijñāna，思維意識）的自性無所依住的語句。又，舍利子！如理的語句即名為依義的語句，即名為依法的語句，即名為依智的語句，即名為依了義的語句。舍利子！像這樣等無量法門，就叫做如理的語句。因此，如理證入正勤方便的菩薩摩訶薩（bodhisattva mahāsattva，發大乘心，行菩薩道的大修行者）作這樣的觀察時，也看不到有能觀察的人應該如理觀察，因為所謂非觀非不觀。如果有菩薩這樣觀察，就叫做如理觀察，如果他那樣觀察，就叫做不如理觀察。舍利子！如理方便的菩薩，不會對少許的法產生愚昧迷惑，不會對少許的法產生障礙，沒有少許的法不是解脫之門，不會爲了斷除少許的法而發勤精進，不會爲了證得小法而勇猛精進。應該具備像這樣的如理正見，按照他所見到的正確觀察諸法。什麼是正觀？就是無所見。無所見就是無生，說無生就是無起，說無起就叫做無所照。舍利子！像這樣次第轉法的道理，廣如前面所說，乃至名為菩薩摩訶薩修行般若波羅蜜多（prajñāpāramitā，以智慧到達彼岸）的緣故。「複次，舍利子！菩薩摩訶薩修行般若波羅蜜多時，應該如何學習如理正觀？舍利子！這位菩薩摩訶薩應該這樣正確觀察諸法，所謂我如理的緣故就觀察。

【English Translation】 English version 'Giving up' means no slanderous statements, no contemptuous statements, statements that follow the truth, no contentious statements, no regressive statements, and no counteracting statements. Furthermore, Śāriputra! A statement that is in accordance with reason is a statement of reality, a statement of suchness, not a statement that is not of suchness, a statement of true suchness, a statement that is in accordance with reason, a statement of equality in the three times, and a statement that is free from discrimination. Furthermore, Śāriputra! A statement that is in accordance with reason refers to a statement where form (rūpa), consciousness (vijñāna) have no basis of dwelling, where feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) have no basis of dwelling, where the nature of the eye (cakṣus), form (rūpa), and eye-consciousness (cakṣurvijñāna) has no basis of dwelling, where the nature of the ear (śrotra), sound (śabda), and ear-consciousness (śrotravijñāna) has no basis of dwelling, where the nature of the nose (ghrāṇa), smell (gandha), and nose-consciousness (ghrāṇavijñāna) has no basis of dwelling, where the nature of the tongue (jihvā), taste (rasa), and tongue-consciousness (jihvāvijñāna) has no basis of dwelling, where the nature of the body (kāya), touch (spraṣṭavya), and body-consciousness (kāyavijñāna) has no basis of dwelling, and where the nature of the mind (manas), phenomena (dharma), and mind-consciousness (manovijñāna) has no basis of dwelling. Furthermore, Śāriputra! A statement that is in accordance with reason is called a statement that relies on meaning, a statement that relies on the Dharma, a statement that relies on wisdom, and a statement that relies on the ultimate meaning. Śāriputra! Such countless teachings are called statements that are in accordance with reason. Therefore, when a Bodhisattva Mahāsattva (bodhisattva mahāsattva, a great practitioner who has generated the mind of the Mahayana and practices the Bodhisattva path) who has entered into the practice of diligent effort in accordance with reason makes such an observation, they also do not see that there is an observer who should observe in accordance with reason, because it is said to be neither observing nor not observing. If a Bodhisattva observes in this way, it is called observing in accordance with reason; if they observe in another way, it is called observing not in accordance with reason. Śāriputra! A Bodhisattva who practices skillful means in accordance with reason is not deluded about any small Dharma, does not create obstacles for any small Dharma, there is no small Dharma that is not a gateway to liberation, does not make diligent effort to abandon any small Dharma, and does not strive diligently to attain any small Dharma. They should possess such a correct view in accordance with reason, and observe all phenomena correctly according to what they have seen. What is correct observation? It is seeing nothing. Seeing nothing is non-arising, saying non-arising is non-origination, and saying non-origination is called non-illumination. Śāriputra! The principle of the sequential turning of the Dharma is as extensively described before, up to the point where it is called a Bodhisattva Mahāsattva practicing the Perfection of Wisdom (prajñāpāramitā). Furthermore, Śāriputra! When a Bodhisattva Mahāsattva practices the Perfection of Wisdom, how should they learn to observe correctly in accordance with reason? Śāriputra! This Bodhisattva Mahāsattva should observe all phenomena correctly in this way, that is, because I am in accordance with reason, I observe.

諸法一切如理，我無我故則觀諸法亦復無我，眾生無我故則觀諸法亦復無我。舍利子！菩薩摩訶薩作是觀者名如理觀。舍利子！云何菩薩摩訶薩修行如理方便？舍利子！當知是菩薩摩訶薩不觀如理生死性與彼如理涅槃性共相交雜，作如是觀是則名為如理方便。又是菩薩觀煩惱性與涅槃性同一合相無有差異，亦不分別相應違背，作如是觀是則名為如理方便，亦得名為如理正觀。舍利子！當知菩薩摩訶薩所有一切如理方便，皆于無量眾生處起，若眾生處不棄捨、于諸法不破壞，是名菩薩如理方便。舍利子！菩薩摩訶薩應知如是相、如是聞、如是如理證入、如是如理觀察、如是如理正見等流，是名菩薩如理正慧。舍利子！菩薩摩訶薩應當如是修行正行，皆為成滿般若波羅蜜多故。

「複次舍利子！菩薩摩訶薩修行般若波羅蜜多時，所有般若自性清凈，不與一切有為行法而共同止。舍利子，何等諸法不與同止？舍利子！所謂如是般若不與無明而共同止，不與諸行而共同止，如是廣說乃至不與老死而共同止。舍利子！如是般若不與身見而共同止，乃至不與身見為本六十二見趣而共同止，如是般若不與高慢而共同止，不與下劣而共同止，不與世間八法而共同止。舍利子！如是般若不與蘊界處法而共同止，乃至不與一切所緣作

【現代漢語翻譯】現代漢語譯本：一切諸法都符合真理，因為我沒有『我』的實體，所以觀察諸法也同樣沒有『我』的實體；眾生沒有『我』的實體，所以觀察諸法也同樣沒有『我』的實體。舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願的菩薩）這樣觀察，就叫做如理觀察。舍利子！菩薩摩訶薩如何修行如理方便呢？舍利子！應當知道，這位菩薩摩訶薩不認為符合真理的生死之性和符合真理的涅槃之性（Nirvāṇa，佛教的最高境界，指解脫）是相互交雜的，這樣觀察就叫做如理方便。而且，這位菩薩觀察煩惱的性質和涅槃的性質是同一的，沒有差別，也不分別它們是相應還是違背，這樣觀察就叫做如理方便，也可以叫做如理正觀。舍利子！應當知道，菩薩摩訶薩所有一切如理方便，都是在無量眾生處生起的，如果在眾生處不捨棄，對諸法不破壞，這就叫做菩薩的如理方便。舍利子！菩薩摩訶薩應當知道，像這樣的相、像這樣的聽聞、像這樣如理證入、像這樣如理觀察、像這樣如理正見等，都屬於菩薩的如理正慧。舍利子！菩薩摩訶薩應當這樣修行正行，都是爲了成就圓滿般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）。

再者，舍利子！菩薩摩訶薩修行般若波羅蜜多時，所有的般若自性清凈，不與一切有為行法（saṃskṛta-dharma，因緣和合而生的法）共同存在。舍利子，哪些法不與般若共同存在呢？舍利子！所謂的般若不與無明（avidyā，對真理的無知）共同存在，不與諸行（saṃskāra，意志行為）共同存在，像這樣廣泛地說，乃至不與老死共同存在。舍利子！這樣的般若不與身見（satkāya-dṛṣṭi，認為五蘊為我的錯誤見解）共同存在，乃至不與以身見為根本的六十二種見解共同存在，這樣的般若不與高慢共同存在，不與下劣共同存在，不與世間的八法（利、衰、毀、譽、稱、譏、苦、樂）共同存在。舍利子！這樣的般若不與蘊（skandha，構成個體的五種要素）、界（dhātu，構成宇宙的要素）、處（āyatana，感官與對像）等法共同存在，乃至不與一切所緣作意（manasikara，心理活動）共同存在。

【English Translation】 English version: All dharmas (phenomena, teachings) are in accordance with the truth. Because I have no self, I observe that all dharmas also have no self. Because sentient beings have no self, I observe that all dharmas also have no self. Śāriputra! A Bodhisattva-mahāsattva (a great Bodhisattva) who observes in this way is said to have a true observation. Śāriputra! How does a Bodhisattva-mahāsattva practice skillful means in accordance with the truth? Śāriputra! Know that this Bodhisattva-mahāsattva does not view the nature of samsara (the cycle of birth and death) that is in accordance with the truth and the nature of nirvana (the state of enlightenment) that is in accordance with the truth as being intermingled. Observing in this way is called skillful means in accordance with the truth. Furthermore, this Bodhisattva observes that the nature of afflictions and the nature of nirvana are the same, without any difference, and does not distinguish whether they are in accordance or in opposition. Observing in this way is called skillful means in accordance with the truth, and it can also be called true observation in accordance with the truth. Śāriputra! Know that all the skillful means in accordance with the truth that a Bodhisattva-mahāsattva possesses arise in the presence of countless sentient beings. If one does not abandon sentient beings and does not destroy dharmas, this is called a Bodhisattva's skillful means in accordance with the truth. Śāriputra! A Bodhisattva-mahāsattva should know that such characteristics, such hearing, such true entry, such true observation, such true right view, and so on, all belong to the Bodhisattva's true wisdom in accordance with the truth. Śāriputra! A Bodhisattva-mahāsattva should practice right conduct in this way, all for the sake of accomplishing the perfection of Prajñāpāramitā (the perfection of wisdom).

Furthermore, Śāriputra! When a Bodhisattva-mahāsattva practices Prajñāpāramitā, all the self-nature of Prajñā is pure and does not coexist with any conditioned dharmas (saṃskṛta-dharma). Śāriputra, which dharmas do not coexist with Prajñā? Śāriputra! The so-called Prajñā does not coexist with ignorance (avidyā), does not coexist with volitional activities (saṃskāra), and so on, broadly speaking, it does not even coexist with old age and death. Śāriputra! Such Prajñā does not coexist with the view of self (satkāya-dṛṣṭi), and even does not coexist with the sixty-two views that are rooted in the view of self. Such Prajñā does not coexist with arrogance, does not coexist with inferiority, and does not coexist with the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure). Śāriputra! Such Prajñā does not coexist with the aggregates (skandha), elements (dhātu), and sense bases (āyatana), and even does not coexist with all mental activities (manasikara).

意而共同止。如是般若不與慢同止，不與下慢邪慢同止，乃至不與隨煩惱等二十一法而共同止。如是般若不與微細下劣中上品貪同止，乃至不與一切煩惱而共同止。如是般若不與愚闇翳膜障蓋諸纏同止，乃至不與一切隨順退分諸法而共同止。如是般若不與欲諍穢濁煩惱魔同止，不與蘊魔死魔天魔同止，乃至不與一切魔業而共同止。如是般若不與執我同止，不與有情命者數取養育意生摩納婆等同止，乃至不與住我見等而共同止。如是般若不與業障同止，不與煩惱障法障見障報障智障同止，乃至不與一切隨俗習氣而共同止。如是般若不與思惟分別同止，不與相貌所緣見聞念識同止，乃至不與一切結縛增益而共同止。如是般若不與慳舍同止，不與持犯忍恚勤怠靜亂愚慧同止，乃至不與一切波羅蜜多能治所治諸法智性而共同止。如是般若不與遠離同止，不與住不遠離邪性正性善及不善有罪無罪生死涅槃同止，乃至不與一切相對治法而共同止。如是般若不與種種差別性同止，不與國土差別性諸佛差別性有情差別性諸法差別性同止，乃至不與一切差別性而共同止。如是般若不與無智同止，不與智識世俗勝義乃至不與一切有情相貌作意而共同止。如是般若不與慧不現行同止，不與無身無形無相無為同止，乃至不與一切思惟心意識安住

【現代漢語翻譯】現代漢語譯本：般若（prajna，智慧）與意念共同停止。如此，般若不與傲慢同止，不與卑慢、邪慢同止，乃至不與隨煩惱等二十一種法共同停止。如此，般若不與微細、下劣、中品、上品貪慾同止，乃至不與一切煩惱共同停止。如此，般若不與愚昧、黑暗、翳膜、障礙、覆蓋、纏縛同止，乃至不與一切隨順退步的諸法共同停止。如此，般若不與慾望、爭鬥、污穢、煩惱、魔障同止，不與五蘊魔、死魔、天魔同止，乃至不與一切魔業共同停止。如此，般若不與執著於我同止，不與有情（sattva，眾生）、命者（jiva，生命）、數取（pudgala，補特伽羅，靈魂）、養育（posha，滋養）、意生（manomaya，意所生）、摩納婆（manava，人）等同止，乃至不與住於我見等同止。如此，般若不與業障同止，不與煩惱障、法障、見障、報障、智障同止，乃至不與一切隨順世俗的習氣共同停止。如此，般若不與思惟分別同止，不與相貌、所緣、見聞、念識同止，乃至不與一切結縛、增益共同停止。如此，般若不與慳吝、佈施同止，不與持戒、犯戒、忍辱、嗔恚、精進、懈怠、禪定、散亂、愚癡、智慧同止，乃至不與一切波羅蜜多（paramita，到彼岸）能治所治的諸法智性共同停止。如此，般若不與遠離同止，不與住于不遠離、邪性、正性、善及不善、有罪、無罪、生死、涅槃同止，乃至不與一切相對的對治法共同停止。如此，般若不與種種差別性同止，不與國土差別性、諸佛差別性、有情差別性、諸法差別性同止，乃至不與一切差別性共同停止。如此，般若不與無智同止，不與智識、世俗、勝義同止，乃至不與一切有情相貌、作意共同停止。如此，般若不與慧不現行同止，不與無身、無形、無相、無為同止，乃至不與一切思惟、心、意識安住同止。般若（prajna，智慧）與意念共同停止。如此，般若不與傲慢同止，不與卑慢、邪慢同止，乃至不與隨煩惱等二十一種法共同停止。如此，般若不與微細、下劣、中品、上品貪慾同止，乃至不與一切煩惱共同停止。如此，般若不與愚昧、黑暗、翳膜、障礙、覆蓋、纏縛同止，乃至不與一切隨順退步的諸法共同停止。如此，般若不與慾望、爭鬥、污穢、煩惱、魔障同止，不與五蘊魔、死魔、天魔同止，乃至不與一切魔業共同停止。如此，般若不與執著於我同止，不與有情（sattva，眾生）、命者（jiva，生命）、數取（pudgala，補特伽羅，靈魂）、養育（posha，滋養）、意生（manomaya，意所生）、摩納婆（manava，人）等同止，乃至不與住於我見等同止。如此，般若不與業障同止，不與煩惱障、法障、見障、報障、智障同止，乃至不與一切隨順世俗的習氣共同停止。如此，般若不與思惟分別同止，不與相貌、所緣、見聞、念識同止，乃至不與一切結縛、增益共同停止。如此，般若不與慳吝、佈施同止，不與持戒、犯戒、忍辱、嗔恚、精進、懈怠、禪定、散亂、愚癡、智慧同止，乃至不與一切波羅蜜多（paramita，到彼岸）能治所治的諸法智性共同停止。如此，般若不與遠離同止，不與住于不遠離、邪性、正性、善及不善、有罪、無罪、生死、涅槃同止，乃至不與一切相對的對治法共同停止。如此，般若不與種種差別性同止，不與國土差別性、諸佛差別性、有情差別性、諸法差別性同止，乃至不與一切差別性共同停止。如此，般若不與無智同止，不與智識、世俗、勝義同止，乃至不與一切有情相貌、作意共同停止。如此，般若不與慧不現行同止，不與無身、無形、無相、無為同止，乃至不與一切思惟、心、意識安住同止。

【English Translation】 English version: Prajna (wisdom) ceases together with intention. Thus, prajna does not cease together with pride, nor with inferior pride, nor with perverse pride, and even does not cease together with the twenty-one defilements such as secondary afflictions. Thus, prajna does not cease together with subtle, inferior, medium, and superior greed, and even does not cease together with all afflictions. Thus, prajna does not cease together with ignorance, darkness, cataracts, obstacles, coverings, and entanglements, and even does not cease together with all dharmas that lead to decline. Thus, prajna does not cease together with desire, strife, impurity, afflictions, and demonic hindrances, nor with the skandha demon, the death demon, and the deva demon, and even does not cease together with all demonic activities. Thus, prajna does not cease together with attachment to self, nor with sentient beings (sattva), life (jiva), individuals (pudgala), nourishment (posha), mind-made (manomaya), humans (manava), and even does not cease together with abiding in self-view. Thus, prajna does not cease together with karmic obstacles, nor with the obstacles of afflictions, dharmas, views, retribution, and wisdom, and even does not cease together with all worldly habits. Thus, prajna does not cease together with thinking and discrimination, nor with appearances, objects, seeing, hearing, mindfulness, and consciousness, and even does not cease together with all bonds and augmentations. Thus, prajna does not cease together with stinginess and generosity, nor with precepts and violations, patience and anger, diligence and laziness, meditation and distraction, ignorance and wisdom, and even does not cease together with the wisdom nature of all paramitas (perfections) that can cure and be cured. Thus, prajna does not cease together with separation, nor with abiding in non-separation, wrong nature, right nature, good and non-good, sinful and sinless, samsara and nirvana, and even does not cease together with all relative antidotes. Thus, prajna does not cease together with various differences, nor with the differences of lands, Buddhas, sentient beings, and dharmas, and even does not cease together with all differences. Thus, prajna does not cease together with ignorance, nor with knowledge, conventional truth, and ultimate truth, and even does not cease together with all appearances and intentions of sentient beings. Thus, prajna does not cease together with the non-manifestation of wisdom, nor with the formless, shapeless, signless, and unconditioned, and even does not cease together with all thoughts, mind, and consciousness abiding. Prajna (wisdom) ceases together with intention. Thus, prajna does not cease together with pride, nor with inferior pride, nor with perverse pride, and even does not cease together with the twenty-one defilements such as secondary afflictions. Thus, prajna does not cease together with subtle, inferior, medium, and superior greed, and even does not cease together with all afflictions. Thus, prajna does not cease together with ignorance, darkness, cataracts, obstacles, coverings, and entanglements, and even does not cease together with all dharmas that lead to decline. Thus, prajna does not cease together with desire, strife, impurity, afflictions, and demonic hindrances, nor with the skandha demon, the death demon, and the deva demon, and even does not cease together with all demonic activities. Thus, prajna does not cease together with attachment to self, nor with sentient beings (sattva), life (jiva), individuals (pudgala), nourishment (posha), mind-made (manomaya), humans (manava), and even does not cease together with abiding in self-view. Thus, prajna does not cease together with karmic obstacles, nor with the obstacles of afflictions, dharmas, views, retribution, and wisdom, and even does not cease together with all worldly habits. Thus, prajna does not cease together with thinking and discrimination, nor with appearances, objects, seeing, hearing, mindfulness, and consciousness, and even does not cease together with all bonds and augmentations. Thus, prajna does not cease together with stinginess and generosity, nor with precepts and violations, patience and anger, diligence and laziness, meditation and distraction, ignorance and wisdom, and even does not cease together with the wisdom nature of all paramitas (perfections) that can cure and be cured. Thus, prajna does not cease together with separation, nor with abiding in non-separation, wrong nature, right nature, good and non-good, sinful and sinless, samsara and nirvana, and even does not cease together with all relative antidotes. Thus, prajna does not cease together with various differences, nor with the differences of lands, Buddhas, sentient beings, and dharmas, and even does not cease together with all differences. Thus, prajna does not cease together with ignorance, nor with knowledge, conventional truth, and ultimate truth, and even does not cease together with all appearances and intentions of sentient beings. Thus, prajna does not cease together with the non-manifestation of wisdom, nor with the formless, shapeless, signless, and unconditioned, and even does not cease together with all thoughts, mind, and consciousness abiding.

等法而共同止。舍利子！菩薩摩訶薩修行般若波羅蜜多時，所有般若微妙清凈，不與如是無量無邊有為行法而共同止。舍利子！如是名為修行般若波羅蜜多，菩薩摩訶薩般若之相應如是學。

「複次舍利子！菩薩摩訶薩安住大乘大菩薩藏修行般若波羅蜜多時，獲得般若分別善巧。當知是菩薩摩訶薩即以此法于諸法中明瞭通達獲得善巧。舍利子！云何名為如是般若分別善巧？舍利子！如是善巧無量無邊，吾今略說十種善巧。何等為十？所謂蘊法善巧、界法善巧、處法善巧、諦法善巧、無礙解善巧、依趣善巧、資糧善巧、道法善巧、緣起善巧、一切法善巧。舍利子！如是十種微妙善巧所有分別，若通達者是則名為般若分別，菩薩摩訶薩於是善巧應當修學。複次舍利子！云何菩薩摩訶薩修行般若波羅蜜多故而能通達蘊法善巧？舍利子！蘊法善巧者，所謂依諸蘊法起于言說。何等言說？舍利子？如是言說猶如幻化陽焰夢中傳響光影，是故如來以無礙辯為諸眾生說如是法。舍利子！我說此色喻如聚沫。何以故？舍利子！即此聚沫本無有我，亦無有情、無生者、無命者、無數取、無養育、無意生、無摩納婆，以聚沫性即色自性，菩薩摩訶薩于如是法善巧知之，是則名為蘊法善巧。又舍利子！我說此受喻如水泡。何以故？舍利

【現代漢語翻譯】現代漢語譯本：『等法』而共同止息。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願的菩薩）修行般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）時，所有般若微妙清凈，不與如是無量無邊有為行法而共同止息。舍利子！這稱為修行般若波羅蜜多，菩薩摩訶薩的般若之相應應當如此學習。

『複次，舍利子！菩薩摩訶薩安住大乘大菩薩藏修行般若波羅蜜多時，獲得般若分別善巧。當知這位菩薩摩訶薩即以此法在諸法中明瞭通達，獲得善巧。舍利子！什麼叫做這樣的般若分別善巧？舍利子！這樣的善巧無量無邊，我現在簡略地說十種善巧。是哪十種呢？所謂蘊法善巧、界法善巧、處法善巧、諦法善巧、無礙解善巧、依趣善巧、資糧善巧、道法善巧、緣起善巧、一切法善巧。舍利子！這十種微妙善巧的所有分別，如果能通達，就稱為般若分別，菩薩摩訶薩應當修學這些善巧。』

『複次，舍利子！菩薩摩訶薩如何修行般若波羅蜜多而能通達蘊法善巧？舍利子！蘊法善巧是指，依據諸蘊法而起言說。是怎樣的言說呢？舍利子？這樣的言說猶如幻化、陽焰、夢中傳響、光影，所以如來以無礙辯才為眾生宣說這樣的法。舍利子！我說這色（rūpa，物質）譬如聚沫。為什麼呢？舍利子！因為這聚沫本來沒有我，也沒有有情（sattva，眾生）、沒有生者、沒有命者、沒有數取（pudgala，補特伽羅，指代個體）、沒有養育、沒有意生、沒有摩納婆（mānava，人），因為聚沫的自性就是色的自性，菩薩摩訶薩如果能善巧地知曉這樣的法，就稱為蘊法善巧。』

『又，舍利子！我說這受（vedanā，感受）譬如水泡。為什麼呢？舍利

【English Translation】 English version: 『And they cease together with the 『equal dharmas』. Śāriputra! When a Bodhisattva-mahāsattva practices the Perfection of Wisdom, all the subtle and pure wisdom does not cease together with such immeasurable and boundless conditioned dharmas. Śāriputra! This is called practicing the Perfection of Wisdom, and the Bodhisattva-mahāsattva should learn the correspondence of wisdom in this way.』

『Furthermore, Śāriputra! When a Bodhisattva-mahāsattva dwells in the Great Vehicle, the Great Bodhisattva Treasury, and practices the Perfection of Wisdom, they attain skillful discernment of wisdom. It should be known that this Bodhisattva-mahāsattva, through this dharma, clearly understands and attains skillfulness in all dharmas. Śāriputra! What is called such skillful discernment of wisdom? Śāriputra! Such skillfulness is immeasurable and boundless, and I will now briefly speak of ten kinds of skillfulness. What are these ten? They are: skillfulness in the aggregates, skillfulness in the realms, skillfulness in the sense bases, skillfulness in the truths, skillfulness in unobstructed understanding, skillfulness in reliance, skillfulness in resources, skillfulness in the path, skillfulness in dependent origination, and skillfulness in all dharmas. Śāriputra! If one understands all the distinctions of these ten subtle skillfulnesses, it is called skillful discernment of wisdom, and the Bodhisattva-mahāsattva should cultivate and learn these skillfulnesses.』

『Furthermore, Śāriputra! How does a Bodhisattva-mahāsattva, through practicing the Perfection of Wisdom, come to understand skillfulness in the aggregates? Śāriputra! Skillfulness in the aggregates refers to the speech that arises based on the aggregates. What kind of speech is it? Śāriputra? Such speech is like an illusion, a mirage, an echo in a dream, or a reflection. Therefore, the Tathagata speaks such dharma to all beings with unobstructed eloquence. Śāriputra! I say that this form (rūpa) is like a mass of foam. Why is that? Śāriputra! Because this mass of foam originally has no self, no sentient being (sattva), no one who is born, no one who has life, no pudgala (individual), no nurturing, no mind-born, and no mānava (human). Because the nature of the mass of foam is the very nature of form, if a Bodhisattva-mahāsattva skillfully knows this dharma, it is called skillfulness in the aggregates.』

『Also, Śāriputra! I say that this feeling (vedanā) is like a water bubble. Why is that? Śāri

子！即此水泡本無有我，亦無有情、無生者、無命者、無數取、無養育、無意生、無摩納婆，以水泡性即受自性，菩薩摩訶薩于如是法善巧知之，是則名為蘊法善巧。又舍利子！我說此想喻如陽焰。何以故？舍利子！即此陽焰本無有我，亦無有情、無生者、無命者、無數取、無養育、無意生、無摩納婆，以陽焰性即想自性，菩薩摩訶薩于如是法善巧知之，是則名為蘊法善巧。又舍利子！我說此行喻如芭蕉。何以故？舍利子！即此芭蕉本無有我？亦無有情、無生者、無命者、無養育、無數取、無意生、無摩納婆、無作者、無受者，以芭蕉性即行自性，菩薩摩訶薩于如是法善巧知之，是則名為蘊法善巧。又舍利子！我說此識喻如幻事。何以故？舍利子！即此幻事本無有我，亦無有情、無生者、無命者、無養育、無數取、無意生、無摩納婆、無作者、無受者，以幻事性即識自性，菩薩摩訶薩于如是法善巧知之，是則名為蘊法善巧。舍利子！所言蘊者說名世間，世間之法即敗壞相，是故當知諸世間性即蘊自性。舍利子！何等名為世間性耶？謂無常性苦性無我性，如是等性名為蘊性，如是蘊性即世間性。菩薩摩訶薩若於是中善巧知者，是則名為蘊法善巧。舍利子！若有菩薩摩訶薩為欲修行般若波羅蜜多故，精勤修習蘊法善巧。

【現代漢語翻譯】現代漢語譯本舍利子！就像這水泡，本來就沒有『我』（ātman，靈魂），也沒有『有情』（sattva，眾生），沒有『生者』（jāta，出生者），沒有『命者』（jīva，生命體），沒有『無數取』（anantagraha，無盡的執取），沒有『養育』（poṣaṇa，滋養者），沒有『意生』（manomaya，意念所生），沒有『摩納婆』（māṇava，人），因為水泡的本性就是受的自性。菩薩摩訶薩對於這樣的法能夠善巧地瞭解，這就叫做蘊法善巧。又舍利子！我說這『想』（saṃjñā，感知）就像陽焰（marīci，海市蜃樓）。為什麼呢？舍利子！因為這陽焰本來就沒有『我』，也沒有『有情』，沒有『生者』，沒有『命者』，沒有『無數取』，沒有『養育』，沒有『意生』，沒有『摩納婆』，因為陽焰的本性就是想的自性。菩薩摩訶薩對於這樣的法能夠善巧地瞭解，這就叫做蘊法善巧。又舍利子！我說這『行』（saṃskāra，意志）就像芭蕉（kadali，香蕉樹）。為什麼呢？舍利子！因為這芭蕉本來就沒有『我』，也沒有『有情』，沒有『生者』，沒有『命者』，沒有『養育』，沒有『無數取』，沒有『意生』，沒有『摩納婆』，沒有『作者』（kāraka，造作者），沒有『受者』（vedaka，感受者），因為芭蕉的本性就是行的自性。菩薩摩訶薩對於這樣的法能夠善巧地瞭解，這就叫做蘊法善巧。又舍利子！我說這『識』（vijñāna，意識）就像幻事（māyā，幻術）。為什麼呢？舍利子！因為這幻事本來就沒有『我』，也沒有『有情』，沒有『生者』，沒有『命者』，沒有『養育』，沒有『無數取』，沒有『意生』，沒有『摩納婆』，沒有『作者』，沒有『受者』，因為幻事的本性就是識的自性。菩薩摩訶薩對於這樣的法能夠善巧地瞭解，這就叫做蘊法善巧。舍利子！所說的『蘊』（skandha，五蘊）就是世間（loka，世界）的代名詞，世間的法就是敗壞的相狀，所以應當知道，諸世間的本性就是蘊的自性。舍利子！什麼叫做世間的本性呢？就是無常（anitya，無常）的本性、苦（duḥkha，痛苦）的本性、無我（anātman，無我）的本性，像這樣的本性就叫做蘊的本性，這樣的蘊的本性就是世間的本性。菩薩摩訶薩如果能夠善巧地瞭解這些，這就叫做蘊法善巧。舍利子！如果有菩薩摩訶薩爲了修行般若波羅蜜多（prajñāpāramitā，智慧的完美）的緣故，精勤地修習蘊法善巧。

【English Translation】 English version Shariputra, just like this water bubble, there is inherently no 'self' (ātman), nor 'sentient being' (sattva), nor 'born one' (jāta), nor 'living being' (jīva), nor 'endless grasping' (anantagraha), nor 'nurturer' (poṣaṇa), nor 'mind-born' (manomaya), nor 'man' (māṇava), because the nature of a water bubble is the very nature of feeling. A Bodhisattva Mahasattva who skillfully understands such a dharma is said to have skillful knowledge of the aggregates. Furthermore, Shariputra, I say that this 'perception' (saṃjñā) is like a mirage (marīci). Why is that? Shariputra, because this mirage inherently has no 'self', nor 'sentient being', nor 'born one', nor 'living being', nor 'endless grasping', nor 'nurturer', nor 'mind-born', nor 'man', because the nature of a mirage is the very nature of perception. A Bodhisattva Mahasattva who skillfully understands such a dharma is said to have skillful knowledge of the aggregates. Furthermore, Shariputra, I say that these 'formations' (saṃskāra) are like a banana tree (kadali). Why is that? Shariputra, because this banana tree inherently has no 'self', nor 'sentient being', nor 'born one', nor 'living being', nor 'nurturer', nor 'endless grasping', nor 'mind-born', nor 'man', nor 'agent' (kāraka), nor 'experiencer' (vedaka), because the nature of a banana tree is the very nature of formations. A Bodhisattva Mahasattva who skillfully understands such a dharma is said to have skillful knowledge of the aggregates. Furthermore, Shariputra, I say that this 'consciousness' (vijñāna) is like an illusion (māyā). Why is that? Shariputra, because this illusion inherently has no 'self', nor 'sentient being', nor 'born one', nor 'living being', nor 'nurturer', nor 'endless grasping', nor 'mind-born', nor 'man', nor 'agent', nor 'experiencer', because the nature of an illusion is the very nature of consciousness. A Bodhisattva Mahasattva who skillfully understands such a dharma is said to have skillful knowledge of the aggregates. Shariputra, what is called 'aggregates' (skandha) is another name for the world (loka), and the dharmas of the world are of the nature of decay. Therefore, it should be known that the nature of all worlds is the very nature of the aggregates. Shariputra, what is called the nature of the world? It is the nature of impermanence (anitya), the nature of suffering (duḥkha), and the nature of no-self (anātman). Such natures are called the nature of the aggregates, and such a nature of the aggregates is the nature of the world. A Bodhisattva Mahasattva who skillfully understands these is said to have skillful knowledge of the aggregates. Shariputra, if there is a Bodhisattva Mahasattva who, for the sake of practicing the Perfection of Wisdom (prajñāpāramitā), diligently cultivates skillful knowledge of the aggregates.

「複次舍利子！云何菩薩摩訶薩修行般若波羅蜜多故，而能通達界法善巧？舍利子！界法善巧者，所謂法界即為地界。何以故？以彼法界非堅硬相故。又法界者即為水界。何以故？以彼法界非濕潤相故。又法界者即為火界。何以故？以彼法界非成熟相故。又法界者即為風界。何以故？以彼法界非搖動相故。舍利子！菩薩摩訶薩若於是中如實了知，是則名為界法善巧。又舍利子！言法界者即眼識界。何以故？以彼法界非照明相故。又法界者即耳識界。何以故？以彼法界非聞聲相故。又法界者即鼻識界。何以故？以彼法界非嗅香相故。又法界者即舌識界。何以故？以彼法界非嘗味相故。又法界者即身識界。何以故？以彼法界非覺觸相故。又法界者即意識界。何以故？以彼法界非分別相故。舍利子！菩薩摩訶薩若於是中如實了知，是則名為界法善巧。又舍利子！如是我界與法界平等，有情界與法界平等，欲界色界及無色界與法界平等，生死界涅槃界與法界平等，如是乃至虛空界法界及一切法界皆悉平等。舍利子！以何義故而得平等？謂由空平等故一切法平等，無變異平等故一切法平等。又舍利子！若有宣說有為界證入、無為界證入，如是則有無量無邊。若諸菩薩摩訶薩作是簡擇證入法界，是則名為界法善巧。舍利子！

【現代漢語翻譯】現代漢語譯本：「再者，舍利子！菩薩摩訶薩如何通過修行般若波羅蜜多（paramita，意為「到彼岸」）而能通達界法善巧（kusala，意為「善巧」、「熟練」）呢？舍利子！所謂界法善巧，是指法界（dharmadhatu，意為「法性界」）即是地界（prthivi-dhatu，意為「地元素」）。為什麼呢？因為法界沒有堅硬的特性。又，法界即是水界（ap-dhatu，意為「水元素」）。為什麼呢？因為法界沒有濕潤的特性。又，法界即是火界（tejo-dhatu，意為「火元素」）。為什麼呢？因為法界沒有成熟的特性。又，法界即是風界（vayo-dhatu，意為「風元素」）。為什麼呢？因為法界沒有搖動的特性。舍利子！菩薩摩訶薩如果能如實地瞭解這些，就稱為界法善巧。又，舍利子！所說的法界即是眼識界（caksu-vijnana-dhatu，意為「眼識元素」）。為什麼呢？因為法界沒有照明的特性。又，法界即是耳識界（srotra-vijnana-dhatu，意為「耳識元素」）。為什麼呢？因為法界沒有聽聞聲音的特性。又，法界即是鼻識界（ghrana-vijnana-dhatu，意為「鼻識元素」）。為什麼呢？因為法界沒有嗅聞香氣的特性。又，法界即是舌識界（jihva-vijnana-dhatu，意為「舌識元素」）。為什麼呢？因為法界沒有品嚐味道的特性。又，法界即是身識界（kaya-vijnana-dhatu，意為「身識元素」）。為什麼呢？因為法界沒有覺觸的特性。又，法界即是意識界（mano-vijnana-dhatu，意為「意識元素」）。為什麼呢？因為法界沒有分別的特性。舍利子！菩薩摩訶薩如果能如實地瞭解這些，就稱為界法善巧。又，舍利子！像這樣，我界（atma-dhatu，意為「自我元素」）與法界平等，有情界（sattva-dhatu，意為「眾生元素」）與法界平等，欲界（kama-dhatu，意為「慾望界」）及無（arupa-dhatu，意為「無色界」）與法界平等，生死界（samsara-dhatu，意為「輪迴界」）與涅槃界（nirvana-dhatu，意為「寂滅界」）與法界平等，像這樣乃至虛空界（akasa-dhatu，意為「虛空元素」）、法界及一切法界都完全平等。舍利子！因為什麼意義而得到平等呢？因為由空（sunyata，意為「空性」）的平等，所以一切法平等；因為無變異的平等，所以一切法平等。又，舍利子！如果有人宣說有為界（samskrta-dhatu，意為「有為元素」）的證入、無為界（asamskrta-dhatu，意為「無為元素」）的證入，這樣就有無量無邊。如果諸菩薩摩訶薩這樣簡擇證入法界，就稱為界法善巧。舍利子！」

【English Translation】 English version: Furthermore, Shariputra! How does a Bodhisattva Mahasattva, by practicing the Perfection of Wisdom (Prajnaparamita), become skilled in understanding the realms of reality (dhatu-kusala)? Shariputra! Skill in understanding the realms of reality means that the realm of reality (dharmadhatu) is the same as the earth element (prthivi-dhatu). Why is that? Because the realm of reality does not have the characteristic of hardness. Also, the realm of reality is the same as the water element (ap-dhatu). Why is that? Because the realm of reality does not have the characteristic of wetness. Also, the realm of reality is the same as the fire element (tejo-dhatu). Why is that? Because the realm of reality does not have the characteristic of ripening. Also, the realm of reality is the same as the wind element (vayo-dhatu). Why is that? Because the realm of reality does not have the characteristic of movement. Shariputra! If a Bodhisattva Mahasattva truly understands these, it is called skill in understanding the realms of reality. Also, Shariputra! The realm of reality is the same as the eye-consciousness element (caksu-vijnana-dhatu). Why is that? Because the realm of reality does not have the characteristic of illumination. Also, the realm of reality is the same as the ear-consciousness element (srotra-vijnana-dhatu). Why is that? Because the realm of reality does not have the characteristic of hearing sounds. Also, the realm of reality is the same as the nose-consciousness element (ghrana-vijnana-dhatu). Why is that? Because the realm of reality does not have the characteristic of smelling scents. Also, the realm of reality is the same as the tongue-consciousness element (jihva-vijnana-dhatu). Why is that? Because the realm of reality does not have the characteristic of tasting flavors. Also, the realm of reality is the same as the body-consciousness element (kaya-vijnana-dhatu). Why is that? Because the realm of reality does not have the characteristic of tactile sensation. Also, the realm of reality is the same as the mind-consciousness element (mano-vijnana-dhatu). Why is that? Because the realm of reality does not have the characteristic of discrimination. Shariputra! If a Bodhisattva Mahasattva truly understands these, it is called skill in understanding the realms of reality. Also, Shariputra! In this way, the self-element (atma-dhatu) is equal to the realm of reality, the sentient being element (sattva-dhatu) is equal to the realm of reality, the desire realm (kama-dhatu) and the formless realm (arupa-dhatu) are equal to the realm of reality, the realm of birth and death (samsara-dhatu) and the realm of Nirvana (nirvana-dhatu) are equal to the realm of reality, and so on, even the space element (akasa-dhatu), the realm of reality, and all realms of reality are completely equal. Shariputra! By what meaning is equality attained? It is because of the equality of emptiness (sunyata) that all dharmas are equal; it is because of the equality of non-variation that all dharmas are equal. Also, Shariputra! If someone proclaims the attainment of the conditioned realm (samskrta-dhatu) and the attainment of the unconditioned realm (asamskrta-dhatu), then there would be immeasurable and boundless realms. If Bodhisattva Mahasattvas thus discern and attain the realm of reality, it is called skill in understanding the realms of reality. Shariputra!

如是菩薩摩訶薩為欲修行般若波羅蜜多故，應勤修習界法善巧。

「複次舍利子！云何菩薩摩訶薩修行般若波羅蜜多故，而能通達處法善巧？舍利子！處法善巧者，眼為是空無我我所。菩薩摩訶薩如實了知如是眼性，乃至意為是空無我我所。菩薩摩訶薩如實了知如是意性，菩薩摩訶薩雖于諸處不積集不善而積集於善，然于善不善中不起二相，如是了知是名菩薩摩訶薩處法善巧。又舍利子！云何菩薩摩訶薩于眼處色處而能通達善巧了知？舍利子！謂于眼色觀見離欲，然于離欲而不作證。如是了知，是名菩薩處法善巧。如是耳聲鼻香舌味身觸意法，即此意法觀見離欲，然于離欲而不作證。如是了知，是名菩薩處法善巧。又舍利子！諸佛如來說微妙法，或說聖處或非聖處。言聖處者堪受道法，非聖處者遠離道法。菩薩摩訶薩安住于道，于離道住諸眾生所，獲得大悲不捨道處。若有菩薩如是了知善通達者，是名菩薩摩訶薩處法善巧。舍利子！諸菩薩摩訶薩為欲修行般若波羅蜜多故，應勤修學處法善巧。

「複次舍利子！云何菩薩摩訶薩修行般若波羅蜜多故而能通達諦法善巧？舍利子！當知菩薩摩訶薩有四種行入諦善巧。何等為四？所謂苦智、集智、滅智、道智。舍利子！云何名為苦智乃至道智？謂于諸蘊本無生智

【現代漢語翻譯】現代漢語譯本：如此，菩薩摩訶薩爲了修行般若波羅蜜多（paramita，意為「到彼岸」的智慧），應當勤奮修習界法善巧。「再者，舍利子（Sariputra，佛陀的十大弟子之一）！菩薩摩訶薩如何通過修行般若波羅蜜多，而能通達處法善巧？舍利子！處法善巧是指，眼睛是空無自性，沒有『我』和『我所』。菩薩摩訶薩如實了知眼睛的這種本性，乃至意念也是空無自性，沒有『我』和『我所』。菩薩摩訶薩如實了知意念的這種本性。菩薩摩訶薩雖然在各種處所不積累不善，而積累善，然而對於善與不善，不起二元對立的執著。像這樣了知，就稱為菩薩摩訶薩的處法善巧。還有，舍利子！菩薩摩訶薩如何對於眼處和色處能夠通達善巧了知？舍利子！是指在眼和色中觀察到離欲，然而對於離欲並不執著于證得。像這樣了知，就稱為菩薩的處法善巧。同樣，對於耳、聲、鼻、香、舌、味、身、觸、意、法，也是如此，即在此意法中觀察到離欲，然而對於離欲並不執著于證得。像這樣了知，就稱為菩薩的處法善巧。還有，舍利子！諸佛如來說微妙法，有時說聖處，有時說非聖處。所說的聖處是指能夠接受道法的地方，非聖處是指遠離道法的地方。菩薩摩訶薩安住于道，對於那些遠離道而住的眾生，生起大悲心，不捨棄道處。如果有菩薩像這樣了知並善於通達，就稱為菩薩摩訶薩的處法善巧。舍利子！諸菩薩摩訶薩爲了修行般若波羅蜜多，應當勤奮修學處法善巧。「再者，舍利子！菩薩摩訶薩如何通過修行般若波羅蜜多，而能通達諦法善巧？舍利子！應當知道菩薩摩訶薩有四種行入諦的善巧。是哪四種呢？就是苦智、集智、滅智、道智。舍利子！什麼叫做苦智乃至道智呢？是指對於諸蘊（skandha，構成個體存在的五種要素，即色、受、想、行、識）的本無生起的智慧。

【English Translation】 English version: Thus, a Bodhisattva-Mahasattva, wishing to practice the Perfection of Wisdom (Prajnaparamita), should diligently cultivate skillful means regarding the realms. Furthermore, Sariputra! How does a Bodhisattva-Mahasattva, through the practice of the Perfection of Wisdom, come to understand skillful means regarding the realms? Sariputra! Skillful means regarding the realms means that the eye is empty of self, without 『I』 or 『mine』. A Bodhisattva-Mahasattva truly understands the nature of the eye in this way, and likewise, the mind is empty of self, without 『I』 or 『mine』. A Bodhisattva-Mahasattva truly understands the nature of the mind in this way. Although a Bodhisattva-Mahasattva does not accumulate unwholesome actions in various realms, but accumulates wholesome actions, yet they do not give rise to dualistic attachments to good and bad. Understanding in this way is called a Bodhisattva-Mahasattva』s skillful means regarding the realms. Furthermore, Sariputra! How does a Bodhisattva-Mahasattva come to understand skillful means regarding the eye realm and the form realm? Sariputra! It means observing detachment in the eye and form, yet not clinging to the attainment of detachment. Understanding in this way is called a Bodhisattva』s skillful means regarding the realms. Likewise, with ear, sound, nose, smell, tongue, taste, body, touch, mind, and mental objects, one observes detachment in these mental objects, yet does not cling to the attainment of detachment. Understanding in this way is called a Bodhisattva』s skillful means regarding the realms. Furthermore, Sariputra! The Buddhas speak the subtle Dharma, sometimes speaking of sacred places and sometimes of non-sacred places. Sacred places are those that can receive the Dharma, and non-sacred places are those that are far from the Dharma. A Bodhisattva-Mahasattva abides in the path, and towards those beings who dwell far from the path, they generate great compassion and do not abandon the path. If a Bodhisattva understands and is skilled in this way, it is called a Bodhisattva-Mahasattva』s skillful means regarding the realms. Sariputra! Bodhisattva-Mahasattvas, wishing to practice the Perfection of Wisdom, should diligently study skillful means regarding the realms. Furthermore, Sariputra! How does a Bodhisattva-Mahasattva, through the practice of the Perfection of Wisdom, come to understand skillful means regarding the Truths? Sariputra! Know that a Bodhisattva-Mahasattva has four kinds of skillful means for entering the Truths. What are these four? They are the wisdom of suffering, the wisdom of the origin, the wisdom of cessation, and the wisdom of the path. Sariputra! What is meant by the wisdom of suffering and so on up to the wisdom of the path? It means the wisdom of the non-arising of the aggregates (skandhas, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness).

，如是之智名為苦智。于諸染愛永斷滅智，如是之智名為集智。謂於一切無生無壞，如是之智名為滅智。於一切時諸所緣法無有損益，如是之智名為道智。舍利子！若菩薩摩訶薩於是四諦以如是等智慧了知，雖復明達而不作證。何以故？為欲成熟諸眾生故。如是具足名諦善巧。又舍利子！菩薩摩訶薩諦善巧者，復有三種。何等為三？一者世俗諦，二者勝義諦，三者相諦。舍利子！世俗諦者，當知乃至世間所有語言文字音聲假說，如是等相名世俗諦。勝義諦者，所謂若於是處尚非心行，況覆文字而能陳說，如是等法名勝義諦。相諦者，所謂諸相即是一相，如是一相即是無相，如是說者名為相諦。舍利子！菩薩摩訶薩於世俗諦為眾生故說無厭倦，勝義諦者于中作證而無退墮，于彼相諦深達本性了知無相。舍利子！是名菩薩摩訶薩為欲修行般若波羅蜜多故精勤修學諦法善巧。

「複次舍利子！菩薩摩訶薩精勤修學諦善巧者，如實當知復有一諦無有第二。何等一諦？所謂滅諦。舍利子！諸佛如來於此一諦明瞭通達無有增益，既通達已，為處增益諸含生等宣說如是一諦之法，令彼修學悟無增益故。舍利子！若有菩薩作如是知，是名菩薩摩訶薩諦法善巧。

「複次舍利子！菩薩摩訶薩復應修學諦法善巧。舍利子！諦善

【現代漢語翻譯】現代漢語譯本：像這樣的智慧稱為苦智（dukkha-jñāna，對苦的理解）。對於各種染污的愛慾永遠斷滅的智慧，像這樣的智慧稱為集智（samudaya-jñāna，對苦的根源的理解）。對於一切事物無生無滅的智慧，像這樣的智慧稱為滅智（nirodha-jñāna，對苦的止息的理解）。對於一切時所緣的法沒有損益的智慧，像這樣的智慧稱為道智（mārga-jñāna，對達到苦的止息的道路的理解）。舍利子！如果菩薩摩訶薩以這樣的智慧瞭解這四聖諦，即使非常明瞭通達也不去證悟，為什麼呢？爲了成熟一切眾生。像這樣具足就稱為對諦的善巧。還有，舍利子！菩薩摩訶薩對諦的善巧，還有三種。是哪三種呢？第一是世俗諦（saṃvṛti-satya，相對真理），第二是勝義諦（paramārtha-satya，絕對真理），第三是相諦（lakṣaṇa-satya，現象的真理）。舍利子！世俗諦是指，應當知道世間所有語言文字音聲的假說，像這樣的現象稱為世俗諦。勝義諦是指，如果在這個地方連心都無法到達，更何況用文字來陳述，像這樣的法稱為勝義諦。相諦是指，所謂的諸相即是一相，像這樣的一相即是無相，像這樣說就稱為相諦。舍利子！菩薩摩訶薩爲了眾生在世俗諦中說法沒有厭倦，在勝義諦中證悟而沒有退墮，對於相諦深入瞭解其本性，知道其無相。舍利子！這稱為菩薩摩訶薩爲了修行般若波羅蜜多而精勤修學對諦的善巧。「再者，舍利子！菩薩摩訶薩精勤修學對諦的善巧，應當如實知道只有一諦，沒有第二。哪一諦呢？就是滅諦。舍利子！諸佛如來對於這一諦明瞭通達，沒有增益，既然通達了，爲了那些執著增益的眾生宣說這一諦的法，讓他們修學而悟到沒有增益。舍利子！如果有菩薩這樣理解，就稱為菩薩摩訶薩對諦的善巧。「再者，舍利子！菩薩摩訶薩還應當修學對諦的善巧。舍利子！對諦的善巧

【English Translation】 English version: Such wisdom is called the wisdom of suffering (dukkha-jñāna, understanding of suffering). The wisdom that permanently eradicates all defiled desires is called the wisdom of origin (samudaya-jñāna, understanding of the origin of suffering). The wisdom that understands all things as neither arising nor ceasing is called the wisdom of cessation (nirodha-jñāna, understanding of the cessation of suffering). The wisdom that understands that all phenomena at all times have neither gain nor loss is called the wisdom of the path (mārga-jñāna, understanding of the path to the cessation of suffering). Shariputra! If a Bodhisattva Mahasattva understands these Four Noble Truths with such wisdom, even if they are very clear and comprehending, they do not realize it. Why? It is for the sake of maturing all sentient beings. Such completeness is called skillful means regarding the Truths. Furthermore, Shariputra! A Bodhisattva Mahasattva's skillful means regarding the Truths also has three aspects. What are these three? First is the conventional truth (saṃvṛti-satya, relative truth), second is the ultimate truth (paramārtha-satya, absolute truth), and third is the truth of characteristics (lakṣaṇa-satya, truth of phenomena). Shariputra! The conventional truth refers to all the hypothetical expressions of language, words, and sounds in the world; such phenomena are called the conventional truth. The ultimate truth refers to that which is beyond the reach of the mind, let alone being described by words; such a dharma is called the ultimate truth. The truth of characteristics refers to the idea that all characteristics are one characteristic, and this one characteristic is no characteristic; such a statement is called the truth of characteristics. Shariputra! A Bodhisattva Mahasattva speaks tirelessly about the conventional truth for the sake of sentient beings, realizes the ultimate truth without falling back, and deeply understands the nature of the truth of characteristics, knowing it to be without characteristics. Shariputra! This is called a Bodhisattva Mahasattva diligently studying skillful means regarding the Truths for the sake of practicing Prajñāpāramitā. 「Furthermore, Shariputra! A Bodhisattva Mahasattva diligently studying skillful means regarding the Truths should truly know that there is only one Truth, and no second. Which Truth is it? It is the Truth of Cessation. Shariputra! All Buddhas and Tathagatas clearly understand this one Truth without any addition. Having understood it, they proclaim this one Truth to those sentient beings who cling to additions, so that they may learn and realize that there is no addition. Shariputra! If a Bodhisattva understands in this way, it is called a Bodhisattva Mahasattva's skillful means regarding the Truths. 「Furthermore, Shariputra! A Bodhisattva Mahasattva should also study skillful means regarding the Truths. Shariputra! Skillful means regarding the Truths

巧者，謂善通達諸聖諦故。何等名為通達聖諦？舍利子！苦聖諦者謂五受蘊，其性實苦是名苦諦。菩薩摩訶薩於是諦中通達五蘊皆為苦相，夫苦相者即為空相，如是則名為苦聖諦。舍利子！集聖諦者五受蘊因，隨眠愛見是名集諦。菩薩摩訶薩於此因法，若愛若見無有增益，無取無迷明瞭通達，如是則名為集聖諦。舍利子！滅聖諦者，若五受蘊究竟滅盡是名滅諦。菩薩摩訶薩觀是諦法，不失前際、不往後際、不住現在，明瞭通達，如是則名為滅聖諦。舍利子！道聖諦者，若依彼道證得苦智集智滅智，無第二智，是名道諦。菩薩摩訶薩于如是諦明瞭通達無有分別，是則名為趣苦滅行聖諦。是故舍利子！菩薩摩訶薩若於此諦以智觀察，亦令眾生觀察解了，是名菩薩摩訶薩諦法善巧。

「複次舍利子！菩薩摩訶薩於是諦法，又應觀知如是四諦。云何苦諦？于諸一切能受所受皆是苦諦。于如是中善當簡擇，即此智性善簡擇覺明瞭通達，是名菩薩苦聖諦。云何集諦？若從是因諸蘊集起皆是集諦。于如此因如實了知，是名菩薩苦集聖諦。云何滅諦？諸受永息無所覺受是名滅諦。雖觀受滅而不作證，如是通達，是名菩薩苦滅聖諦。云何道諦？若善修習離受聖道是名道諦。譬如船筏不求于受亦不求道，是名菩薩趣苦滅行聖諦。如是

舍利子！若有菩薩摩訶薩如是現觀，依寂靜定發四種見，而此四見非畢竟凈。若能通達如此法者，是名菩薩摩訶薩諦法善巧。

「複次舍利子！菩薩摩訶薩於是諦法善巧通達，若證於滅則苦不生，觀無生智是名苦智。舍利子！有為生緣觀察此有非有非無，如是之智名為集智。舍利子！一切生者即是無生，了知此故都無所滅，此無滅智名盡滅智。舍利子！若如是道無所稱量、無所追尋、無所觀察，名廣大智，如是之智名為道智。舍利子！菩薩摩訶薩於此諦法善能建立，而於諦智無所住著，是名菩薩摩訶薩諦法善巧。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故精勤修是諦法善巧。

「複次舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多故獲無礙解善巧？舍利子！菩薩摩訶薩以具修學般若波羅蜜多故，具足四種無障礙解。何等為四？所謂義無礙解、法無礙解、詞無礙解、辯無礙解。舍利子！何等名為義無礙解？舍利子！諸菩薩依般若波羅蜜多故獲是義無礙解，謂一切法勝義處智，觀是智者即義無礙解。如是諸覺智、因智、緣智、和合智、遍隨行智、廣大緣生智、法性無雜智、如來隨入智、安住實際智、于空法中隨覺觀智、于無相法如所觀智、于無愿法起願行智、于無加行起加行智、於一理趣觀入證智、于無有

【現代漢語翻譯】現代漢語譯本：舍利子！如果菩薩摩訶薩這樣觀察，依據寂靜的禪定生起四種見解，但這四種見解並非究竟清凈。如果能夠通達這樣的法，就稱為菩薩摩訶薩善巧于真諦之法。「再者，舍利子！菩薩摩訶薩對於這真諦之法善巧通達，如果證得滅諦，則苦不再生起，觀察無生之智慧，這稱為苦智。舍利子！觀察有為法生起的因緣，觀察此有為法非有非無，這樣的智慧稱為集智。舍利子！一切生起的法即是無生，瞭解這個道理，就沒有什麼可以滅除的，這無滅之智慧稱為盡滅智。舍利子！如果這樣的道無法衡量、無法追尋、無法觀察，稱為廣大之智，這樣的智慧稱為道智。舍利子！菩薩摩訶薩對於這真諦之法能夠善巧建立，但對於真諦之智卻不執著，這稱為菩薩摩訶薩善巧于真諦之法。舍利子！菩薩摩訶薩爲了修行般若波羅蜜多，所以精勤修習這真諦之法的善巧。「再者，舍利子！如何稱為菩薩摩訶薩爲了修行般若波羅蜜多而獲得無礙解的善巧？舍利子！菩薩摩訶薩因為具足修學般若波羅蜜多，所以具足四種無障礙的解脫。是哪四種呢？就是義無礙解、法無礙解、詞無礙解、辯無礙解。舍利子！什麼稱為義無礙解呢？舍利子！諸菩薩依據般若波羅蜜多而獲得這義無礙解，就是指一切法勝義之處的智慧，觀察這智慧就是義無礙解。像這樣的覺智、因智、緣智、和合智、普遍隨行智、廣大緣生智、法性無雜智、如來隨入智、安住實際智、在空法中隨覺觀察的智慧、在無相法中如所觀察的智慧、在無愿法中生起願行的智慧、在無加行中生起加行的智慧、在一種理趣中觀察進入證悟的智慧、在無有的境界中觀察的智慧，都稱為義無礙解。」

【English Translation】 English version: Shariputra! If a Bodhisattva Mahasattva observes in this way, based on tranquil concentration, four kinds of views arise, but these four views are not ultimately pure. If one can understand such a Dharma, it is called a Bodhisattva Mahasattva's skillful understanding of the Dharma of Truth. Furthermore, Shariputra! A Bodhisattva Mahasattva, through skillful understanding of this Dharma of Truth, if one realizes cessation, then suffering does not arise. Observing the wisdom of non-arising is called the wisdom of suffering. Shariputra! Observing the conditions for the arising of conditioned phenomena, observing that these conditioned phenomena are neither existent nor non-existent, such wisdom is called the wisdom of origination. Shariputra! All that arises is inherently non-arising. Understanding this, there is nothing to be extinguished. This wisdom of non-extinction is called the wisdom of cessation. Shariputra! If such a path cannot be measured, cannot be sought, and cannot be observed, it is called vast wisdom. Such wisdom is called the wisdom of the path. Shariputra! A Bodhisattva Mahasattva is able to skillfully establish this Dharma of Truth, but does not cling to the wisdom of truth. This is called a Bodhisattva Mahasattva's skillful understanding of the Dharma of Truth. Shariputra! A Bodhisattva Mahasattva diligently cultivates this skillful understanding of the Dharma of Truth in order to practice Prajnaparamita. Furthermore, Shariputra! How is it called a Bodhisattva Mahasattva's skillful attainment of unobstructed liberation through the practice of Prajnaparamita? Shariputra! Because a Bodhisattva Mahasattva fully cultivates Prajnaparamita, they possess four kinds of unobstructed liberation. What are the four? They are unobstructed liberation in meaning, unobstructed liberation in Dharma, unobstructed liberation in language, and unobstructed liberation in eloquence. Shariputra! What is called unobstructed liberation in meaning? Shariputra! Bodhisattvas, relying on Prajnaparamita, attain this unobstructed liberation in meaning, which refers to the wisdom of the ultimate meaning of all Dharmas. Observing this wisdom is unobstructed liberation in meaning. Such as the wisdom of awareness, the wisdom of cause, the wisdom of condition, the wisdom of combination, the wisdom of universal following, the wisdom of vast dependent origination, the wisdom of the unmixed nature of Dharma, the wisdom of the Tathagata's entry, the wisdom of abiding in reality, the wisdom of observing awareness in empty Dharmas, the wisdom of observing as it is in formless Dharmas, the wisdom of generating aspiration and practice in wishless Dharmas, the wisdom of generating effort in effortless Dharmas, the wisdom of observing and entering realization in one principle, the wisdom of observing in the realm of non-existence, all these are called unobstructed liberation in meaning.

情觀入證智、于無我法觀入證智、于無命者一向入智、于無數取觀勝義智、於過去世觀無礙智、于未來世觀無邊智、于現在世觀一切處智、于諸蘊法觀如幻化智、于諸界法觀等毒蛇智、于諸處中觀如空燼智、于諸內法觀寂靜智、于諸外法觀無所行智、于諸境界觀無所有智、于諸念住觀安住智、于彼諸趣觀隨行智、于諸緣起觀現見智、于諸諦法觀通達智、於一切苦觀無生智、於一切集觀無加行智、於一切滅觀離相智、於一切道觀拔濟智、于諸法中觀句分析智、于諸根法觀證入智、于諸力法觀無屈伏智、于奢摩他觀所依處智、于毗缽舍那觀明照智、于諸幻事觀虛集智、于諸陽焰觀迷亂智、于所夢事觀虛見智、于彼傳響觀緣合智、于彼光影觀無動智、於差別相觀一相智、于諸繫縛觀離縛智、于諸相續觀無相續智、于聲聞智觀隨聲入智、于獨覺智觀廣大緣生入一境智、于佛大乘觀知一切善根資糧能積集智。舍利子！諸如是等一切觀智，是名菩薩摩訶薩義無礙解。

「複次舍利子！菩薩摩訶薩復有義無礙解。所謂依趣之義，以諸法性之所依趣。何以故？以一切法遍皆是空，空性義者說名為義。以一切法遍皆無相，無相義者說名為義。以一切法遍皆無愿，無愿義者說名為義。以一切法遍皆遠離，遠離義者說名為義。以一切法

【現代漢語翻譯】現代漢語譯本：于情（vedanā）的觀察中證入智慧，于無我（anātman）之法中觀察證入智慧，于無命者（nirjīva）的方面一向證入智慧，于無數的執取（upādāna）中觀察勝義（paramārtha）的智慧，於過去世（atīta）觀察無礙的智慧，于未來世（anāgata）觀察無邊的智慧，于現在世（pratyutpanna）觀察一切處的智慧，于諸蘊（skandha）之法中觀察如幻化（māyā）的智慧，于諸界（dhātu）之法中觀察如毒蛇（viṣa-sarpa）的智慧，于諸處（āyatana）中觀察如空燼（śūnya-bhasma）的智慧，于諸內法（ādhyātmika-dharma）中觀察寂靜（śānta）的智慧，于諸外法（bāhya-dharma）中觀察無所行（apracāra）的智慧，于諸境界（viṣaya）中觀察無所有（nāsti）的智慧，于諸念住（smṛtyupasthāna）中觀察安住（sthita）的智慧，于彼諸趣（gati）中觀察隨行（anugata）的智慧，于諸緣起（pratītyasamutpāda）中觀察現見（pratyakṣa）的智慧，于諸諦（satya）之法中觀察通達（abhisamaya）的智慧，於一切苦（duḥkha）中觀察無生（anutpāda）的智慧，於一切集（samudaya）中觀察無加行（anabhisaṃskāra）的智慧，於一切滅（nirodha）中觀察離相（nirnimitta）的智慧，於一切道（mārga）中觀察拔濟（uddharaṇa）的智慧，于諸法中觀察句分析（padavibhāga）的智慧，于諸根（indriya）之法中觀察證入（prativedha）的智慧，于諸力（bala）之法中觀察無屈伏（aparājita）的智慧，于奢摩他（śamatha）中觀察所依處（āśraya）的智慧，于毗缽舍那（vipaśyanā）中觀察明照（avabhāsa）的智慧，于諸幻事（māyā-karma）中觀察虛集（mithyā-saṃcaya）的智慧，于諸陽焰（marīci）中觀察迷亂（moha）的智慧，于所夢事（svapna-vastu）中觀察虛見（mithyā-darśana）的智慧，于彼傳響（pratiśrutkā）中觀察緣合（pratyaya-saṃyoga）的智慧，于彼光影（pratibimba）中觀察無動（aniñjana）的智慧，於差別相（viśeṣa-lakṣaṇa）中觀察一相（eka-lakṣaṇa）的智慧，于諸繫縛（bandhana）中觀察離縛（vimokṣa）的智慧，于諸相續（saṃtati）中觀察無相續（asaṃtati）的智慧，于聲聞（śrāvaka）的智慧中觀察隨聲入（ghoṣānugata）的智慧，于獨覺（pratyekabuddha）的智慧中觀察廣大緣生入一境（vipula-pratītyasamutpāda-ekāgra）的智慧，于佛（buddha）大乘（mahāyāna）中觀察知一切善根資糧能積集（sarva-kuśala-mūla-saṃbhāra-saṃcaya-jñāna）的智慧。舍利子（Śāriputra）！諸如此類的一切觀察智慧，名為菩薩摩訶薩（bodhisattva-mahāsattva）的義無礙解（artha-pratisaṃvid）。複次，舍利子！菩薩摩訶薩復有義無礙解。所謂依趣之義，以諸法性之所依趣。何以故？以一切法遍皆是空（śūnya），空性義者說名為義。以一切法遍皆無相（animitta），無相義者說名為義。以一切法遍皆無愿（apraṇihita），無愿義者說名為義。以一切法遍皆遠離（vivikta），遠離義者說名為義。以一切法

【English Translation】 English version: In the observation of feeling (vedanā), entering into the wisdom of realization; in the observation of the dharma of no-self (anātman), entering into the wisdom of realization; in the aspect of the inanimate (nirjīva), consistently entering into wisdom; in the observation of countless attachments (upādāna), the wisdom of the supreme meaning (paramārtha); in the past (atīta), observing unobstructed wisdom; in the future (anāgata), observing boundless wisdom; in the present (pratyutpanna), observing wisdom of all places; in the dharmas of the aggregates (skandha), observing wisdom like illusion (māyā); in the dharmas of the realms (dhātu), observing wisdom like poisonous snakes (viṣa-sarpa); in the sense bases (āyatana), observing wisdom like empty ashes (śūnya-bhasma); in the internal dharmas (ādhyātmika-dharma), observing the wisdom of tranquility (śānta); in the external dharmas (bāhya-dharma), observing the wisdom of no activity (apracāra); in the objects (viṣaya), observing the wisdom of non-existence (nāsti); in the mindfulness (smṛtyupasthāna), observing the wisdom of abiding (sthita); in those destinies (gati), observing the wisdom of following (anugata); in dependent origination (pratītyasamutpāda), observing the wisdom of direct perception (pratyakṣa); in the dharmas of the truths (satya), observing the wisdom of thorough understanding (abhisamaya); in all suffering (duḥkha), observing the wisdom of non-arising (anutpāda); in all accumulation (samudaya), observing the wisdom of no effort (anabhisaṃskāra); in all cessation (nirodha), observing the wisdom of signlessness (nirnimitta); in all paths (mārga), observing the wisdom of deliverance (uddharaṇa); in all dharmas, observing the wisdom of sentence analysis (padavibhāga); in the dharmas of the faculties (indriya), observing the wisdom of penetration (prativedha); in the dharmas of the powers (bala), observing the wisdom of non-subjugation (aparājita); in śamatha, observing the wisdom of the basis (āśraya); in vipaśyanā, observing the wisdom of clear illumination (avabhāsa); in illusory actions (māyā-karma), observing the wisdom of false accumulation (mithyā-saṃcaya); in mirages (marīci), observing the wisdom of delusion (moha); in dream objects (svapna-vastu), observing the wisdom of false seeing (mithyā-darśana); in echoes (pratiśrutkā), observing the wisdom of causal conjunction (pratyaya-saṃyoga); in reflections (pratibimba), observing the wisdom of immobility (aniñjana); in differentiated characteristics (viśeṣa-lakṣaṇa), observing the wisdom of one characteristic (eka-lakṣaṇa); in all bonds (bandhana), observing the wisdom of liberation (vimokṣa); in all continuities (saṃtati), observing the wisdom of non-continuity (asaṃtati); in the wisdom of the śrāvakas (śrāvaka), observing the wisdom of following the sound (ghoṣānugata); in the wisdom of the pratyekabuddhas (pratyekabuddha), observing the wisdom of entering into one state through vast dependent origination (vipula-pratītyasamutpāda-ekāgra); in the great vehicle (mahāyāna) of the Buddhas (buddha), observing the wisdom of knowing how to accumulate all roots of virtue and resources (sarva-kuśala-mūla-saṃbhāra-saṃcaya-jñāna). Śāriputra! All such observational wisdoms are called the unobstructed understanding of meaning (artha-pratisaṃvid) of a bodhisattva-mahāsattva (bodhisattva-mahāsattva). Furthermore, Śāriputra! A bodhisattva-mahāsattva also has unobstructed understanding of meaning. That is, the meaning of reliance, relying on the nature of all dharmas. Why is that? Because all dharmas are entirely empty (śūnya), the meaning of emptiness is called meaning. Because all dharmas are entirely signless (animitta), the meaning of signlessness is called meaning. Because all dharmas are entirely wishless (apraṇihita), the meaning of wishlessness is called meaning. Because all dharmas are entirely secluded (vivikta), the meaning of seclusion is called meaning. Because all dharmas

遍無有情無命者無數取無數取義，說名為義。菩薩摩訶薩若能隨入如是相義，是則名為義無礙解。舍利子！若有菩薩摩訶薩說是義者，當知是為說無住法、說無盡法，即說一切之所顯說，即說一切智者諸無礙解所簡擇義。當知是人即為諸佛世尊印可隨喜，當知此智是為真慧、是為實慧、是為無異慧、是為諸處簡擇無礙之慧。舍利子！菩薩摩訶薩如是了知，是則名為義無礙解。

「複次舍利子！云何菩薩摩訶薩法無礙解？舍利子！菩薩摩訶薩修行般若波羅蜜多故獲是法無礙解者，謂諸法中隨證入智。何等名為隨證入智？舍利子！謂諸法中有所證入。何等諸法？謂善不善、有罪無罪、有漏無漏、世間出世間、有為無為、染污清凈。若有隨順生死及以涅槃，于如是等一切法中隨能證入法性平等、菩提平等，如是智性是則名為法無礙解。

「複次舍利子！法無礙解者，菩薩摩訶薩以如是解心智證入如是貪行，如是入證假立貪行，或復證入方便貪行，或復證入堅固貪行，或復證入微薄貪行，或復證入非處貪行，或復證入營求貪行，或復證入宿世貪行，或復證入無邊異相貪行，或復證入現在眾緣貪行。又舍利子！菩薩摩訶薩了諸有情如是貪相，所謂或有眾生內貪非外貪，或有眾生外貪非內貪，或有眾生內外俱貪。又舍

利子！或有眾生色貪非聲貪，或有眾生聲貪非色貪，或有眾生色聲俱貪。複次或有眾生色貪非香貪，或有眾生香貪非色貪，或有眾生色香俱貪。複次或有眾生色貪非味貪，或有眾生味貪非色貪，或有眾生色味俱貪。複次或有眾生色貪非觸貪，或有眾生觸貪非色貪，或有眾生色觸俱貪。又舍利子！或有眾生聲貪非香貪，或有眾生香貪非聲貪，或有眾生聲香俱貪。複次或有眾生聲貪非味貪，或有眾生味貪非聲貪，或有眾生聲味俱貪。複次或有眾生聲貪非觸貪，或有眾生觸貪非聲貪，或有眾生聲觸俱貪。又舍利子！或有眾生香貪非味貪，或有眾生味貪非香貪，或有眾生香味俱貪。複次或有眾生香貪非觸貪，或有眾生觸貪非香貪，或有眾生香觸俱貪。又舍利子！或有眾生味貪非觸貪，或有眾生觸貪非味貪，或有眾生味觸俱貪。又舍利子！或有眾生色聲貪非香貪，或有眾生香貪非色聲貪，或有眾生色聲香俱貪。複次或有眾生色聲貪非味貪，或有眾生味貪非色聲貪，或有眾生色聲味俱貪。複次或有眾生色聲貪非觸貪，或有眾生觸貪非色聲貪，或有眾生色聲觸俱貪。又舍利子！或有眾生聲香貪非味貪，或有眾生味貪非聲香貪，或有眾生聲香味俱貪。複次或有眾生聲香貪非觸貪，或有眾生觸貪非聲香貪，或有眾生聲香觸俱貪。又舍利子

【現代漢語翻譯】現代漢語譯本舍利子（Śāriputra，佛陀十大弟子之一）！有些眾生貪著於色（rūpa，物質現象）而不貪著于聲（śabda，聲音），有些眾生貪著于聲而不貪著於色，有些眾生既貪著於色也貪著于聲。又，有些眾生貪著於色而不貪著于香（gandha，氣味），有些眾生貪著于香而不貪著於色，有些眾生既貪著於色也貪著于香。又，有些眾生貪著於色而不貪著于味（rasa，味道），有些眾生貪著于味而不貪著於色，有些眾生既貪著於色也貪著于味。又，有些眾生貪著於色而不貪著于觸（spraṣṭavya，觸感），有些眾生貪著于觸而不貪著於色，有些眾生既貪著於色也貪著于觸。又，舍利子！有些眾生貪著于聲而不貪著于香，有些眾生貪著于香而不貪著于聲，有些眾生既貪著于聲也貪著于香。又，有些眾生貪著于聲而不貪著于味，有些眾生貪著于味而不貪著于聲，有些眾生既貪著于聲也貪著于味。又，有些眾生貪著于聲而不貪著于觸，有些眾生貪著于觸而不貪著于聲，有些眾生既貪著于聲也貪著于觸。又，舍利子！有些眾生貪著于香而不貪著于味，有些眾生貪著于味而不貪著于香，有些眾生既貪著于香也貪著于味。又，有些眾生貪著于香而不貪著于觸，有些眾生貪著于觸而不貪著于香，有些眾生既貪著于香也貪著于觸。又，舍利子！有些眾生貪著于味而不貪著于觸，有些眾生貪著于觸而不貪著于味，有些眾生既貪著于味也貪著于觸。又，舍利子！有些眾生貪著於色和聲而不貪著于香，有些眾生貪著于香而不貪著於色和聲，有些眾生既貪著於色和聲也貪著于香。又，有些眾生貪著於色和聲而不貪著于味，有些眾生貪著于味而不貪著於色和聲，有些眾生既貪著於色和聲也貪著于味。又，有些眾生貪著於色和聲而不貪著于觸，有些眾生貪著于觸而不貪著於色和聲，有些眾生既貪著於色和聲也貪著于觸。又，舍利子！有些眾生貪著于聲和香而不貪著于味，有些眾生貪著于味而不貪著于聲和香，有些眾生既貪著于聲和香也貪著于味。又，有些眾生貪著于聲和香而不貪著于觸，有些眾生貪著于觸而不貪著于聲和香，有些眾生既貪著于聲和香也貪著于觸。又，舍利子！

【English Translation】 English version Shariputra (Śāriputra, one of the ten great disciples of the Buddha)! There are sentient beings who are attached to form (rūpa, material phenomena) but not to sound (śabda, sound), some sentient beings are attached to sound but not to form, and some sentient beings are attached to both form and sound. Furthermore, there are sentient beings who are attached to form but not to smell (gandha, odor), some sentient beings are attached to smell but not to form, and some sentient beings are attached to both form and smell. Furthermore, there are sentient beings who are attached to form but not to taste (rasa, flavor), some sentient beings are attached to taste but not to form, and some sentient beings are attached to both form and taste. Furthermore, there are sentient beings who are attached to form but not to touch (spraṣṭavya, tactile sensation), some sentient beings are attached to touch but not to form, and some sentient beings are attached to both form and touch. Moreover, Shariputra! There are sentient beings who are attached to sound but not to smell, some sentient beings are attached to smell but not to sound, and some sentient beings are attached to both sound and smell. Furthermore, there are sentient beings who are attached to sound but not to taste, some sentient beings are attached to taste but not to sound, and some sentient beings are attached to both sound and taste. Furthermore, there are sentient beings who are attached to sound but not to touch, some sentient beings are attached to touch but not to sound, and some sentient beings are attached to both sound and touch. Moreover, Shariputra! There are sentient beings who are attached to smell but not to taste, some sentient beings are attached to taste but not to smell, and some sentient beings are attached to both smell and taste. Furthermore, there are sentient beings who are attached to smell but not to touch, some sentient beings are attached to touch but not to smell, and some sentient beings are attached to both smell and touch. Moreover, Shariputra! There are sentient beings who are attached to taste but not to touch, some sentient beings are attached to touch but not to taste, and some sentient beings are attached to both taste and touch. Moreover, Shariputra! There are sentient beings who are attached to form and sound but not to smell, some sentient beings are attached to smell but not to form and sound, and some sentient beings are attached to form, sound, and smell. Furthermore, there are sentient beings who are attached to form and sound but not to taste, some sentient beings are attached to taste but not to form and sound, and some sentient beings are attached to form, sound, and taste. Furthermore, there are sentient beings who are attached to form and sound but not to touch, some sentient beings are attached to touch but not to form and sound, and some sentient beings are attached to form, sound, and touch. Moreover, Shariputra! There are sentient beings who are attached to sound and smell but not to taste, some sentient beings are attached to taste but not to sound and smell, and some sentient beings are attached to sound, smell, and taste. Furthermore, there are sentient beings who are attached to sound and smell but not to touch, some sentient beings are attached to touch but not to sound and smell, and some sentient beings are attached to sound, smell, and touch. Moreover, Shariputra!

！或有眾生香味貪非觸貪，或有眾生觸貪非香味貪，或有眾生香味觸俱貪。又舍利子！或有眾生色聲香貪非味貪，或有眾生味貪非色聲香貪，或有眾生色聲香味俱貪。複次或有眾生色聲香貪非觸貪，或有眾生觸貪非色聲香貪，或有眾生色聲香觸俱貪。又舍利子！或有眾生聲香味貪非觸貪，或有眾生觸貪非聲香味貪，或有眾生聲香味觸俱貪。又舍利子！或有眾生色聲香味貪非觸貪，或有眾生觸貪非色聲香味貪，或有眾生色聲香味觸俱貪。舍利子！如是等無量眾生，具各起是無量貪相入于貪行。由菩薩摩訶薩證入是門故，入諸眾生二萬一千貪行門、二萬一千瞋行門、二萬一千癡行門、二萬一千等分行門。舍利子！若菩薩摩訶薩證入如是八萬四千煩惱行門者，當知如是菩薩摩訶薩具足成就心廣大智，及隨行說智、不增不減說智、不過時說智、根器有差別智、立言不虛說智。舍利子！菩薩摩訶薩具足如是諸勝智故，是名菩薩摩訶薩法無礙解。

「複次舍利子！云何菩薩摩訶薩詞無礙解？舍利子！菩薩摩訶薩修行般若波羅蜜多故具足如是詞無礙解，所謂于諸言詞證入之智。獲是智已，而能了知諸天言詞、諸龍言詞、藥叉言詞、健達縛言詞、阿素洛言詞、揭路荼言詞、緊奈洛言詞、牟呼洛伽言詞、人言詞、非人言詞，乃至五

【現代漢語翻譯】現代漢語譯本：舍利子，有些眾生貪著香味而非觸感，有些眾生貪著觸感而非香味，有些眾生則香味和觸感都貪著。舍利子，又有些眾生貪著色、聲、香而非味，有些眾生貪著味而非色、聲、香，有些眾生則色、聲、香、味都貪著。還有些眾生貪著色、聲、香而非觸感，有些眾生貪著觸感而非色、聲、香，有些眾生則色、聲、香、觸都貪著。舍利子，又有些眾生貪著聲、香、味而非觸感，有些眾生貪著觸感而非聲、香、味，有些眾生則聲、香、味、觸都貪著。舍利子，又有些眾生貪著色、聲、香、味而非觸感，有些眾生貪著觸感而非色、聲、香、味，有些眾生則色、聲、香、味、觸都貪著。舍利子，像這樣無量的眾生，各自生起無量的貪著之相，進入貪著的行為。由於菩薩摩訶薩證悟進入這個法門，所以能進入眾生二萬一千種貪著的行為門、二萬一千種嗔恨的行為門、二萬一千種愚癡的行為門、二萬一千種等分（貪嗔癡混合）的行為門。舍利子，如果菩薩摩訶薩證悟進入這八萬四千種煩惱的行為門，應當知道這位菩薩摩訶薩具足成就心廣大之智慧，以及隨順眾生根器而說的智慧、不增不減地說的智慧、不超越時機而說的智慧、瞭解眾生根器差別的智慧、所說之言不虛妄的智慧。舍利子，菩薩摩訶薩具足這些殊勝的智慧，就稱為菩薩摩訶薩的法無礙解。

舍利子，再者，什麼是菩薩摩訶薩的詞無礙解呢？舍利子，菩薩摩訶薩修行般若波羅蜜多（paramita，意為到達彼岸的智慧）的緣故，具足這樣的詞無礙解，也就是對於各種語言文字證悟的智慧。獲得這種智慧后，就能了知諸天（deva，天神）的語言、諸龍（naga，神龍）的語言、藥叉（yaksa，夜叉）的語言、健達縛（gandharva，香神）的語言、阿素洛（asura，阿修羅）的語言、揭路荼（garuda，金翅鳥）的語言、緊奈洛（kinnara，歌神）的語言、牟呼洛伽（mahoraga，大蟒神）的語言、人類的語言、非人類的語言，乃至五

【English Translation】 English version: Sariputra, there are beings who are greedy for fragrance but not for touch, and there are beings who are greedy for touch but not for fragrance, and there are beings who are greedy for both fragrance and touch. Furthermore, Sariputra, there are beings who are greedy for form, sound, and fragrance but not for taste, and there are beings who are greedy for taste but not for form, sound, and fragrance, and there are beings who are greedy for form, sound, fragrance, and taste. Moreover, there are beings who are greedy for form, sound, and fragrance but not for touch, and there are beings who are greedy for touch but not for form, sound, and fragrance, and there are beings who are greedy for form, sound, fragrance, and touch. Furthermore, Sariputra, there are beings who are greedy for sound, fragrance, and taste but not for touch, and there are beings who are greedy for touch but not for sound, fragrance, and taste, and there are beings who are greedy for sound, fragrance, taste, and touch. Furthermore, Sariputra, there are beings who are greedy for form, sound, fragrance, and taste but not for touch, and there are beings who are greedy for touch but not for form, sound, fragrance, and taste, and there are beings who are greedy for form, sound, fragrance, taste, and touch. Sariputra, such are the immeasurable beings, each giving rise to immeasurable aspects of greed, entering into the practice of greed. Because the Bodhisattva Mahasattva has realized and entered this gate, he enters the twenty-one thousand gates of greedy practices of beings, the twenty-one thousand gates of angry practices, the twenty-one thousand gates of ignorant practices, and the twenty-one thousand gates of equal (mixed greed, anger, and ignorance) practices. Sariputra, if a Bodhisattva Mahasattva realizes and enters these eighty-four thousand gates of afflictive practices, know that this Bodhisattva Mahasattva is fully accomplished with a mind of vast wisdom, as well as the wisdom of speaking according to the capacities of beings, the wisdom of speaking without adding or subtracting, the wisdom of speaking at the right time, the wisdom of understanding the differences in the capacities of beings, and the wisdom of speaking truthfully. Sariputra, because the Bodhisattva Mahasattva is fully accomplished with these superior wisdoms, he is called a Bodhisattva Mahasattva with unobstructed understanding of the Dharma.

Furthermore, Sariputra, what is the Bodhisattva Mahasattva's unobstructed understanding of words? Sariputra, because the Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), he is fully accomplished with such unobstructed understanding of words, that is, the wisdom of realizing all languages and words. Having obtained this wisdom, he is able to understand the languages of the devas (gods), the languages of the nagas (dragons), the languages of the yakshas (nature spirits), the languages of the gandharvas (celestial musicians), the languages of the asuras (demigods), the languages of the garudas (mythical birds), the languages of the kinnaras (celestial musicians), the languages of the mahoragas (great serpents), the languages of humans, the languages of non-humans, and even the five

道眾生一切含識所有言詞音聲籌議，菩薩悉能以智證入，又能以是言音為彼眾生宣說正法。舍利子！是則名為菩薩摩訶薩詞無礙解。又舍利子！復有詞無礙解，謂諸菩薩善能了知，如是言詞，唯應顯瞭如是之法；如是言詞，唯應隨辯如是之法；如是言詞，應以是字隱藏是法。菩薩摩訶薩又以是解，當應了知是一名言、是二名言、是多名言。又能了知是女名言、是男名言、是非男非女名言。又能了知是略名言、是廣名言、是好名言、是惡名言。又能了知過去名言、未來名言、現在名言。又能了知如是等相一字增益、如是等相多字增益。若諸菩薩能善了知，是則名為詞無礙解。又舍利子！復有詞無礙解者，菩薩摩訶薩所發言詞無量功德所共整合。何等是耶？舍利子！諸菩薩等所發言詞無有微弱，即此言詞善巧施設，無有繁重無有急速，詞極明瞭文義圓備，順悅大眾，種種美妙顯示深奧，世俗勝義之所莊嚴，自心智見通達無礙，諸佛印可悅豫眾生。舍利子！如是具足是名菩薩摩訶薩詞無礙解。

「複次舍利子！云何菩薩摩訶薩辯無礙解？舍利子！菩薩辯者，所謂菩薩摩訶薩修行般若波羅蜜多故，獲是言詞無礙辯、無滯記別辯、宣暢無斷辯、速辯迅辯、捷疾辯、不可動辯、不訥鈍辯、隨問對辯、無退怯辯、不相違辯、無

【現代漢語翻譯】現代漢語譯本：菩薩能夠以智慧理解一切眾生的所有言語、聲音和討論，並且能夠用這些言語為他們宣說正法。舍利子（佛陀的十大弟子之一）！這被稱為菩薩摩訶薩（偉大的菩薩）的詞無礙解（對語言文字的理解和運用沒有障礙）。舍利子！還有一種詞無礙解，是指菩薩能夠清楚地知道，什麼樣的言語應該用來闡明什麼樣的法；什麼樣的言語應該用來辯論什麼樣的法；什麼樣的言語應該用什麼樣的字眼來隱藏什麼樣的法。菩薩摩訶薩還能通過這種理解，知道什麼是單一名詞，什麼是雙重名詞，什麼是多重名詞。他們還能知道什麼是女性名詞，什麼是男性名詞，什麼是非男非女的名詞。他們還能知道什麼是簡略的名詞，什麼是廣大的名詞，什麼是好的名詞，什麼是壞的名詞。他們還能知道過去的名詞，未來的名詞，現在的名詞。他們還能知道諸如此類，一個字增加的含義，以及多個字增加的含義。如果菩薩能夠善於瞭解這些，就稱為詞無礙解。舍利子！還有一種詞無礙解，是指菩薩摩訶薩所說的話語，是由無量的功德共同成就的。這些功德是什麼呢？舍利子！菩薩所說的話語沒有微弱之處，這些話語巧妙地運用，不繁瑣也不急促，言辭極其清晰，文辭和意義都完備，能夠使大眾感到愉悅，以各種美妙的方式顯示深奧的道理，用世俗的真理和勝義的真理來莊嚴，自己的智慧見解通達無礙，得到諸佛的認可，使眾生感到喜悅。舍利子！像這樣具足的，就稱為菩薩摩訶薩的詞無礙解。再者，舍利子！什麼是菩薩摩訶薩的辯無礙解（對辯論的理解和運用沒有障礙）呢？舍利子！菩薩的辯才，是指菩薩摩訶薩因為修行般若波羅蜜多（通過智慧到達彼岸）的緣故，獲得了言詞無礙的辯才、無滯礙的記別辯才、宣暢無斷的辯才、快速的辯才、迅捷的辯才、敏捷的辯才、不可動搖的辯才、不遲鈍的辯才、隨問即答的辯才、不退縮的辯才、不相違背的辯才、無

【English Translation】 English version: Bodhisattvas are able to understand with wisdom all the words, sounds, and discussions of all sentient beings, and they can use these words to proclaim the true Dharma to them. Shariputra (one of the Buddha's ten great disciples)! This is called the Bodhisattva Mahasattva's (great Bodhisattva) unobstructed understanding of words (unobstructed understanding and use of language). Shariputra! There is also another kind of unobstructed understanding of words, which refers to Bodhisattvas who are able to clearly know what kind of words should be used to explain what kind of Dharma; what kind of words should be used to debate what kind of Dharma; and what kind of words should be used to hide what kind of Dharma. Bodhisattva Mahasattvas can also understand through this understanding what is a single noun, what is a double noun, and what is a multiple noun. They can also know what is a feminine noun, what is a masculine noun, and what is a non-male and non-female noun. They can also know what is a brief noun, what is a vast noun, what is a good noun, and what is a bad noun. They can also know past nouns, future nouns, and present nouns. They can also know such things as the meaning added by one word, and the meaning added by multiple words. If Bodhisattvas are able to understand these well, it is called unobstructed understanding of words. Shariputra! There is also another kind of unobstructed understanding of words, which refers to the words spoken by Bodhisattva Mahasattvas, which are accomplished by immeasurable merits. What are these merits? Shariputra! The words spoken by Bodhisattvas have no weakness, these words are skillfully used, neither cumbersome nor hasty, the words are extremely clear, the wording and meaning are complete, they can make the public feel happy, they show profound principles in various wonderful ways, they are adorned with worldly truths and ultimate truths, their own wisdom and understanding are unobstructed, they are recognized by all Buddhas, and they make sentient beings feel joyful. Shariputra! Such completeness is called the Bodhisattva Mahasattva's unobstructed understanding of words. Furthermore, Shariputra! What is the Bodhisattva Mahasattva's unobstructed understanding of eloquence (unobstructed understanding and use of debate)? Shariputra! A Bodhisattva's eloquence refers to the Bodhisattva Mahasattva, who, because of practicing Prajnaparamita (reaching the other shore through wisdom), has obtained the eloquence of unobstructed words, the eloquence of unobstructed discernment, the eloquence of continuous proclamation, the eloquence of speed, the eloquence of swiftness, the eloquence of agility, the eloquence of immovability, the eloquence of non-dullness, the eloquence of answering questions immediately, the eloquence of non-retreat, the eloquence of non-contradiction, the eloquence of non-

諍論辯、可樂法辯、住忍力辯、妙甚深辯、種種差別辯、種種微妙辯、世俗勝義辯、建立一切佈施持戒懷忍正勤靜慮般羅若辯、建立一切念住正斷神足根力覺支道分奢摩他毗缽舍那辯、建立一切靜慮解脫三摩地三摩缽底諦廣大智辯、一切聖人所乘辯、一切眾生心行辯、無謇吃言辯、無梗澀言辯、無輕掉言辯、無粗獷言辯、愛潤音言辯、清凈言辯、橫逸言辯、無著言辯、教詔言辯、三摩呬多言辯、妙相應言辯、無關𨷲言辯、美妙音言辯、柔滑音言辯、無致譏訶言辯、眾聖所贊言辯。舍利子！菩薩摩訶薩以如是等所有言辯，遍告無邊諸佛剎土，所發言音超過一切梵音言詞。如是言音明瞭清凈，為諸如來之所印可。是諸菩薩具足才辯，以是言音愍諸有情及數取者，廣為宣說微妙正法，能令是等出離生死正盡眾苦。舍利子！是名菩薩摩訶薩辯無礙解。舍利子！如是名為無礙解善巧。由此無礙解善巧故，菩薩摩訶薩修行般若波羅蜜多精勤修習無礙解善巧。

大寶積經卷第五十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十二

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之十八般若波羅蜜多品第十一之三

「複次舍利子！云何菩薩摩訶薩依趣善巧？舍利子！菩薩摩訶薩修行

【現代漢語翻譯】現代漢語譯本：辯論時能破除諍論，能樂於法義辯論，能安住于忍辱的辯論，能進行甚深微妙的辯論，能進行種種差別的辯論，能進行種種微妙的辯論，能進行世俗諦和勝義諦的辯論，能建立一切佈施、持戒、忍辱、精進、禪定、般若（智慧）的辯論，能建立一切念住、正斷、神足、根、力、覺支、道分、止（奢摩他）、觀（毗缽舍那）的辯論，能建立一切禪定、解脫、三摩地（定）、三摩缽底（等至）、諦、廣大智的辯論，能進行一切聖人所乘之道的辯論，能進行一切眾生心行的辯論，沒有口吃的辯論，沒有梗澀的辯論，沒有輕浮掉舉的辯論，沒有粗獷的辯論，有愛潤的言語，有清凈的言語，有橫逸的言語，有無執著的言語，有教誡的言語，有三摩呬多（等引）的言語，有微妙相應的言語，有無關𨷲的言語，有美妙的言語，有柔滑的言語，沒有招致譏諷呵責的言語，有眾聖所讚歎的言語。舍利子（佛陀十大弟子之一）！菩薩摩訶薩以這樣的種種言辯，遍告無邊諸佛剎土，所發出的聲音超過一切梵音言詞。這樣的聲音明瞭清凈，為諸如來所印可。這些菩薩具足才辯，以這樣的聲音憐憫一切有情眾生和數取者（不斷輪迴的眾生），廣為宣說微妙正法，能令他們出離生死，徹底止息眾苦。舍利子！這稱為菩薩摩訶薩的辯才無礙解。舍利子！這稱為無礙解的善巧。由於這無礙解的善巧，菩薩摩訶薩修行般若波羅蜜多（以智慧到達彼岸），精勤修習無礙解的善巧。複次，舍利子！什麼是菩薩摩訶薩的依趣善巧？舍利子！菩薩摩訶薩修行

【English Translation】 English version: In debate, they can refute arguments, delight in debating the Dharma, abide in the debate of patience, engage in profound and subtle debates, engage in debates of various differences, engage in debates of various subtleties, engage in debates of worldly truth and ultimate truth, establish debates on all giving, morality, patience, diligence, meditation, and prajna (wisdom), establish debates on all mindfulness, right effort, supernatural powers, roots, powers, enlightenment factors, the path, samatha (calm abiding), and vipassana (insight), establish debates on all meditations, liberations, samadhi (concentration), samapatti (attainment), truths, and vast wisdom, engage in debates on the path taken by all sages, engage in debates on the minds and actions of all beings, have eloquence without stuttering, eloquence without obstruction, eloquence without frivolity, eloquence without roughness, have loving and gentle speech, have pure speech, have unrestrained speech, have unattached speech, have instructive speech, have samahita (collected) speech, have subtly corresponding speech, have speech without irrelevance, have beautiful speech, have smooth speech, have speech without causing criticism or reproach, have speech praised by all sages. Shariputra (one of the Buddha's ten great disciples)! Bodhisattva Mahasattvas, with such various eloquence, proclaim throughout boundless Buddha lands, their voices surpassing all Brahma sounds. Such voices are clear and pure, approved by all Tathagatas. These Bodhisattvas, possessing eloquence, with such voices, have compassion for all sentient beings and those who repeatedly take rebirth, widely proclaiming the subtle and true Dharma, enabling them to escape birth and death, and completely cease all suffering. Shariputra! This is called the Bodhisattva Mahasattva's unobstructed eloquence. Shariputra! This is called the skillful means of unobstructed eloquence. Because of this skillful means of unobstructed eloquence, Bodhisattva Mahasattvas practice Prajnaparamita (perfection of wisdom), diligently cultivating the skillful means of unobstructed eloquence. Furthermore, Shariputra! What is the skillful means of reliance for a Bodhisattva Mahasattva? Shariputra! Bodhisattva Mahasattvas practice

般若波羅蜜多故，於四依趣善能具足。何等為四？所謂依趣于義不依趣文、依趣于智不依趣識、依趣于了義經不依趣不了義經、依趣於法不依趣數取趣者。舍利子！云何名為依趣于義不依趣文？復以何等為文為義？舍利子！所言文者，謂諸世間諸法作用傳習文詞。所言義者，謂所通達出世間法。所言文者，宣示可樂佈施調順寂靜言詞。所言義者，謂所佈施調順寂靜決定了知無朽壞智。所言文者，訶毀生死分別言詞。所言義者，生死不染徹見法性。所言文者，稱揚讚歎涅槃功德。所言義者，謂諸法性涅槃無分別性。所言文者，隨順諸乘建立言說。所言義者，一理趣法善通達智。所言文者，宣說舍離諸所有法。所言義者，謂是三輪究竟清凈。所言文者，宣說律儀身語意業受持學處杜多功德。所言義者，身語意業皆不可得，不由加行屍羅清凈。所言文者，宣說忍受瞋恚裁忿憍慢傲逸，能行是忍名善丈夫。所言義者，謂善證得無生法忍。所言文者，演諸善根發起精進。所言義者，無取無舍無住精進。所言文者，宣說靜慮解脫等持等至。所言義者，滅盡定智。所言文者，一切聞持諸慧根本。所言義者，不可說義。所言文者，謂能開示三十七覺分聖道正法。所言義者，證得菩提分法正行之果。所言文者，謂能開示苦集道諦。所言義

【現代漢語翻譯】現代漢語譯本以般若波羅蜜多（paramita，意為「到彼岸」）的緣故，對於四種依止處能夠善巧地具足。哪四種呢？就是依止於義理而不依止於文字、依止於智慧而不依止於意識、依止於了義經（nitartha sutra，意為「究竟意義的經典」）而不依止於不了義經（neyartha sutra，意為「需要解釋的經典」）、依止於法而不依止於數取趣者（pudgala，意為「補特伽羅」，指凡夫）。舍利子（Sariputra）！什麼叫做依止於義理而不依止於文字呢？又以什麼作為文字，什麼作為義理呢？舍利子！所說的文字，是指世間諸法的作用和傳習的文詞。所說的義理，是指所通達的出世間法。所說的文字，是宣示可喜的佈施、調順、寂靜的言詞。所說的義理，是指對於佈施、調順、寂靜的決定了知，是無朽壞的智慧。所說的文字，是呵責生死、分別的言詞。所說的義理，是生死不染，徹見法性。所說的文字，是稱揚讚歎涅槃（nirvana，意為「寂滅」）的功德。所說的義理，是指諸法性涅槃的無分別性。所說的文字，是隨順諸乘（yana，意為「乘」，指不同的修行道路）建立的言說。所說的義理，是一理趣法（ekartha，意為「同一意義」）的善通達智慧。所說的文字，是宣說舍離一切所有法。所說的義理，是指三輪（trimandala，意為「三輪」，指佈施者、受施者和所施之物）究竟清凈。所說的文字，是宣說律儀（vinaya，意為「戒律」）、身語意業的受持學處、頭陀（dhuta，意為「苦行」）的功德。所說的義理，是身語意業都不可得，不依靠任何加行（prayoga，意為「修行」）而達到尸羅（sila，意為「戒」）的清凈。所說的文字，是宣說忍受瞋恚、裁忿、憍慢、傲逸，能夠行持這種忍辱的稱為善丈夫。所說的義理，是指善於證得無生法忍（anutpattika-dharma-ksanti，意為「對無生之法的忍可」）。所說的文字，是演說諸善根，發起精進。所說的義理，是無取無舍、無住的精進。所說的文字，是宣說靜慮（dhyana，意為「禪定」）、解脫（vimoksa，意為「解脫」）、等持（samadhi，意為「三昧」）、等至（samapatti，意為「入定」）。所說的義理，是滅盡定（nirodha-samapatti，意為「滅盡定」）的智慧。所說的文字，是一切聞持（dharani，意為「總持」）諸慧的根本。所說的義理，是不可言說的意義。所說的文字，是能夠開示三十七覺分（bodhipaksika-dharma，意為「菩提分法」）聖道正法。所說的義理，是證得菩提分法正行之果。所說的文字，是能夠開示苦集道諦（duhkha-samudaya-marga-satya，意為「苦、集、道諦」）。所說的義理

【English Translation】 English version Because of the Prajnaparamita (perfection of wisdom), one is well-equipped with the four reliances. What are the four? They are: relying on the meaning and not relying on the letter, relying on wisdom and not relying on consciousness, relying on the definitive sutras (nitartha sutra) and not relying on the provisional sutras (neyartha sutra), and relying on the Dharma and not relying on persons (pudgala). Sariputra! What is meant by relying on the meaning and not relying on the letter? And what is the letter and what is the meaning? Sariputra! The letter refers to the words and expressions used in the world to describe the functions and practices of all phenomena. The meaning refers to the transcendental Dharma that is realized. The letter refers to the words that proclaim the joy of giving, taming, and tranquility. The meaning refers to the definitive understanding of giving, taming, and tranquility, which is indestructible wisdom. The letter refers to the words that criticize birth and death and make distinctions. The meaning refers to being unstained by birth and death and seeing the true nature of Dharma. The letter refers to the words that praise the merits of Nirvana (liberation). The meaning refers to the non-discriminating nature of the Dharma nature of Nirvana. The letter refers to the words that are established in accordance with the various vehicles (yana). The meaning refers to the wisdom that thoroughly understands the Dharma of one principle (ekartha). The letter refers to the words that proclaim the abandonment of all phenomena. The meaning refers to the ultimate purity of the three wheels (trimandala). The letter refers to the words that proclaim the precepts (vinaya), the practices of body, speech, and mind, the training rules, and the merits of ascetic practices (dhuta). The meaning refers to the fact that the actions of body, speech, and mind are unattainable, and that the purity of morality (sila) is achieved without relying on any practices (prayoga). The letter refers to the words that proclaim the endurance of anger, resentment, arrogance, and pride, and that one who practices such endurance is called a good person. The meaning refers to the good attainment of the forbearance of the non-arising of phenomena (anutpattika-dharma-ksanti). The letter refers to the exposition of all good roots and the generation of diligence. The meaning refers to diligence that is without grasping, without abandoning, and without abiding. The letter refers to the words that proclaim meditative concentration (dhyana), liberation (vimoksa), samadhi (concentration), and samapatti (attainment). The meaning refers to the wisdom of the cessation attainment (nirodha-samapatti). The letter refers to the root of all wisdom that is held in memory (dharani). The meaning refers to the inexpressible meaning. The letter refers to the ability to reveal the thirty-seven factors of enlightenment (bodhipaksika-dharma) and the true Dharma of the noble path. The meaning refers to the attainment of the fruit of the correct practice of the factors of enlightenment. The letter refers to the ability to reveal the truths of suffering, the origin of suffering, and the path (duhkha-samudaya-marga-satya). The meaning

者，于滅作證。所言文者，開示無明為初乃至老死。所言義者，謂無明滅故乃至老死亦滅。所言文者，宣說止觀資糧正法。所言義者，明解脫智。所言文者，宣說貪瞋及癡等分行法。所言義者，謂無分別心解脫智。所言文者，開示一切障礙之法。所言義者，謂無障礙解脫之智。所言文者，開示三寶稱讚功德。所言義者，離欲法性無為無著功德正行。所言文者，宣說菩薩從初發心乃至道場修學功德發起正行。所言義者，謂剎那心相應證覺一切智智。舍利子！舉要言之，如來所演八萬四千法藏聲教皆名為文，諸離一切言音文字理不可說是名為義。舍利子！是名菩薩摩訶薩修行般若波羅蜜多故，依趣于義不依趣文。

「複次舍利子！云何菩薩摩訶薩依趣于智不依趣識？舍利子！菩薩摩訶薩依般若波羅蜜多故，善巧了知諸有言教數取趣義，是名為識此不應依；諸有言教如法性義，即是于智此應依趣。又舍利子！是菩薩摩訶薩由二法善巧，便能修行般若波羅蜜多。何等為二？謂識及智。舍利子！何等為識？何等為智？舍利子！所言識者，謂四識住。何等為四？一者色趣識所依止，二者受趣識所依止，三者想趣識所依止，四者行趣識所依止。如是識住，是名為識不應依趣。所言智者，於五取蘊識不安住。諸蘊遍智，是名為智

【現代漢語翻譯】現代漢語譯本：

『文』指的是，開示從無明（avidya，對實相的無知）開始，直到老死（jaramarana）的整個過程。『義』指的是，無明滅盡，乃至老死也隨之滅盡。『文』指的是，宣說止觀（samatha-vipassana）的資糧和正法。『義』指的是，闡明解脫的智慧。『文』指的是，宣說貪（raga）、嗔（dvesha）和癡（moha）等煩惱的修行方法。『義』指的是，無分別心的解脫智慧。『文』指的是，開示一切障礙之法。『義』指的是，無障礙的解脫智慧。『文』指的是，開示三寶（佛、法、僧）的稱讚和功德。『義』指的是，離欲的法性、無為、無著的功德和正行。『文』指的是，宣說菩薩從初發心到道場（bodhimanda）修學功德，發起正行。『義』指的是，剎那心相應，證覺一切智智（sarvajnata）。舍利子（Sariputra）！總而言之，如來（Tathagata）所演說的八萬四千法藏（dharma-skandha）的聲教都稱為『文』，而那些超越一切言語文字，在理上不可言說的則稱為『義』。舍利子！這就是菩薩摩訶薩（bodhisattva-mahasattva）修行般若波羅蜜多（prajnaparamita）的緣故，依趣于義而不依趣于文。

『複次，舍利子！』，『菩薩摩訶薩如何依趣于智而不依趣于識？』舍利子！菩薩摩訶薩依般若波羅蜜多，善巧了知那些有言教的數取趣（pudgala）的含義，這被稱為『識』，不應依此；那些有言教如法性（dharmata）之義的，即是『智』，應依此。又，舍利子！菩薩摩訶薩通過兩種法善巧，便能修行般若波羅蜜多。哪兩種？即識和智。舍利子！什麼是識？什麼是智？舍利子！所謂的識，指的是四識住。哪四種？第一，色（rupa）趣識所依止；第二，受（vedana）趣識所依止；第三，想（samjna）趣識所依止；第四，行（samskara）趣識所依止。這樣的識住，被稱為識，不應依此。所謂的智，指的是在五取蘊（panca-upadanaskandha）中，識不安住。對諸蘊的遍知，被稱為智。 English version:

'Text' refers to the exposition that begins with ignorance (avidya), and extends to old age and death (jaramarana). 'Meaning' refers to the cessation of ignorance, and consequently, the cessation of old age and death. 'Text' refers to the teaching of the requisites and the correct Dharma for calm abiding (samatha) and insight (vipassana). 'Meaning' refers to the wisdom of liberation. 'Text' refers to the teaching of the practices related to afflictions such as greed (raga), hatred (dvesha), and delusion (moha). 'Meaning' refers to the wisdom of liberation through non-discriminating mind. 'Text' refers to the exposition of all the laws of obstruction. 'Meaning' refers to the wisdom of unobstructed liberation. 'Text' refers to the exposition of the praises and merits of the Three Jewels (Buddha, Dharma, Sangha). 'Meaning' refers to the merits and correct practice of the Dharma nature, which is free from desire, unconditioned, and without attachment. 'Text' refers to the exposition of the Bodhisattva's practice from the initial aspiration to the attainment of merit in the Bodhimanda (place of enlightenment). 'Meaning' refers to the realization of all-knowing wisdom (sarvajnata) in a moment of mind. Shariputra (Sariputra)! In short, all the teachings of the Tathagata (Tathagata) in the eighty-four thousand Dharma collections (dharma-skandha) are called 'text,' while that which transcends all words and letters, and is inexpressible in principle, is called 'meaning.' Shariputra! This is why a Bodhisattva-Mahasattva (bodhisattva-mahasattva) practices the Perfection of Wisdom (prajnaparamita), relying on meaning and not on text.

'Furthermore, Shariputra!' 'How does a Bodhisattva-Mahasattva rely on wisdom and not on consciousness?' Shariputra! A Bodhisattva-Mahasattva, relying on the Perfection of Wisdom, skillfully understands the meaning of those who are attached to verbal teachings (pudgala), which is called 'consciousness,' and should not be relied upon; those verbal teachings that are in accordance with the meaning of Dharma nature (dharmata) are 'wisdom,' and should be relied upon. Furthermore, Shariputra! A Bodhisattva-Mahasattva, through skill in two dharmas, is able to practice the Perfection of Wisdom. What are the two? They are consciousness and wisdom. Shariputra! What is consciousness? What is wisdom? Shariputra! What is called consciousness refers to the four abodes of consciousness. What are the four? First, consciousness is based on form (rupa); second, consciousness is based on feeling (vedana); third, consciousness is based on perception (samjna); fourth, consciousness is based on mental formations (samskara). Such abodes of consciousness are called consciousness and should not be relied upon. What is called wisdom refers to the non-abiding of consciousness in the five aggregates of clinging (panca-upadanaskandha). The complete knowledge of the aggregates is called wisdom.

【English Translation】 'Text' refers to the exposition that begins with ignorance (avidya), and extends to old age and death (jaramarana). 'Meaning' refers to the cessation of ignorance, and consequently, the cessation of old age and death. 'Text' refers to the teaching of the requisites and the correct Dharma for calm abiding (samatha) and insight (vipassana). 'Meaning' refers to the wisdom of liberation. 'Text' refers to the teaching of the practices related to afflictions such as greed (raga), hatred (dvesha), and delusion (moha). 'Meaning' refers to the wisdom of liberation through non-discriminating mind. 'Text' refers to the exposition of all the laws of obstruction. 'Meaning' refers to the wisdom of unobstructed liberation. 'Text' refers to the exposition of the praises and merits of the Three Jewels (Buddha, Dharma, Sangha). 'Meaning' refers to the merits and correct practice of the Dharma nature, which is free from desire, unconditioned, and without attachment. 'Text' refers to the exposition of the Bodhisattva's practice from the initial aspiration to the attainment of merit in the Bodhimanda (place of enlightenment). 'Meaning' refers to the realization of all-knowing wisdom (sarvajnata) in a moment of mind. Shariputra (Sariputra)! In short, all the teachings of the Tathagata (Tathagata) in the eighty-four thousand Dharma collections (dharma-skandha) are called 'text,' while that which transcends all words and letters, and is inexpressible in principle, is called 'meaning.' Shariputra! This is why a Bodhisattva-Mahasattva (bodhisattva-mahasattva) practices the Perfection of Wisdom (prajnaparamita), relying on meaning and not on text. 'Furthermore, Shariputra!' 'How does a Bodhisattva-Mahasattva rely on wisdom and not on consciousness?' Shariputra! A Bodhisattva-Mahasattva, relying on the Perfection of Wisdom, skillfully understands the meaning of those who are attached to verbal teachings (pudgala), which is called 'consciousness,' and should not be relied upon; those verbal teachings that are in accordance with the meaning of Dharma nature (dharmata) are 'wisdom,' and should be relied upon. Furthermore, Shariputra! A Bodhisattva-Mahasattva, through skill in two dharmas, is able to practice the Perfection of Wisdom. What are the two? They are consciousness and wisdom. Shariputra! What is consciousness? What is wisdom? Shariputra! What is called consciousness refers to the four abodes of consciousness. What are the four? First, consciousness is based on form (rupa); second, consciousness is based on feeling (vedana); third, consciousness is based on perception (samjna); fourth, consciousness is based on mental formations (samskara). Such abodes of consciousness are called consciousness and should not be relied upon. What is called wisdom refers to the non-abiding of consciousness in the five aggregates of clinging (panca-upadanaskandha). The complete knowledge of the aggregates is called wisdom.

此應依趣。所言識者，謂能了知地界水界火界風界，如是了知則名為識不應依趣。若有說言四種識住識不安住，此則名為識之法性。若於法性不雜亂智，是名為智則可依趣。又復識者，所謂了別眼所識色、耳所識聲、鼻所識香、舌所識味、身所識觸、意所識法，如是了別是名為識。所言智者，若於內處心慮寂靜，若於外處尋伺不行，依趣于智不於一法而生分別，如是等相名之為智。又復識者，從所緣境而生於識、從諸作意而生於識、從遍分別而生於識，如是等相名之為識。所言智者，無取無執無緣無了別無所分別是名為智。又復識者，于諸一切有為行法識所依趣是名為識。所言智者，于無為法無識能行此無為智是名為智。又復識者，有生有滅有住之識，故名為識不應依趣。無生無滅亦無所住，是名為智此應依趣。舍利子！是名菩薩摩訶薩修行般若波羅蜜多故，依趣于智不依趣識。

「複次舍利子！云何名為菩薩摩訶薩不依趣不了義經依趣了義經？舍利子！諸菩薩等善能通達，即如先說所有廣文，是則名為不了義經，如是廣文不應依趣；即如先說所有廣義，是則名爲了義經際，如是廣義則可依趣。又舍利子！何等經中以爲了義？何等經中名不了義？舍利子！菩薩摩訶薩依般若波羅蜜多故善能分別，若諸經中宣說于

【現代漢語翻譯】現代漢語譯本：此應依止於智慧。所說的『識』，是指能夠了知地界（構成物質的元素）、水界（構成液體的元素）、火界（構成熱能的元素）、風界（構成氣體的元素），像這樣了知就稱為『識』，不應依止。如果有人說四種識（眼識、耳識、鼻識、舌識）住于識，識不安住，這稱為識的法性。如果對於法性有不雜亂的智慧，這稱為『智』，可以依止。另外，『識』是指能夠分別眼所見的色、耳所聽的聲、鼻所嗅的香、舌所嘗的味、身所感的觸、意所想的法，像這樣分別就稱為『識』。所說的『智』，是指內心寂靜，對外境不進行尋伺，依止於智慧而不對任何一法產生分別，像這樣的狀態稱為『智』。另外，『識』是從所緣的境而生起，從各種作意而生起，從普遍分別而生起，像這樣的狀態稱為『識』。所說的『智』，是沒有取著、沒有執著、沒有所緣、沒有分別、沒有所是，這稱為『智』。另外，『識』是指對於一切有為的行法，識所依止的，這稱為『識』。所說的『智』，是指對於無為法，沒有識能夠執行，這種無為的智慧稱為『智』。另外，『識』是有生有滅有住的識，所以稱為『識』，不應依止。無生無滅也沒有所住，這稱為『智』，應該依止。舍利子！這就是菩薩摩訶薩修行般若波羅蜜多，依止於智而不依止於識。『又，舍利子！』，什麼是菩薩摩訶薩不依止不了義的經典而依止了義的經典呢？舍利子！諸菩薩等善於通達，就像先前所說的所有廣義的文字，這稱為不了義的經典，不應依止；就像先前所說的所有廣義的意義，這稱爲了義的經典，可以依止。又，舍利子！什麼經典中說的是了義？什麼經典中說的是不了義？舍利子！菩薩摩訶薩依止般若波羅蜜多，善於分別，如果經典中宣說的是

【English Translation】 English version: This should be relied upon as wisdom. What is called 『consciousness』 (識, shi), refers to the ability to perceive the earth element (地界, di jie), the water element (水界, shui jie), the fire element (火界, huo jie), and the wind element (風界, feng jie). Such perception is called 『consciousness』 and should not be relied upon. If someone says that the four types of consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness) reside in consciousness, and consciousness does not reside, this is called the nature of consciousness. If there is wisdom that is not confused about the nature of phenomena, this is called 『wisdom』 (智, zhi) and can be relied upon. Furthermore, 『consciousness』 refers to the ability to distinguish the forms perceived by the eye, the sounds perceived by the ear, the smells perceived by the nose, the tastes perceived by the tongue, the touches perceived by the body, and the phenomena perceived by the mind. Such distinction is called 『consciousness』. What is called 『wisdom』 refers to a state where the mind is tranquil internally, and does not engage in seeking or pondering externally, relying on wisdom without making distinctions about any single phenomenon. Such a state is called 『wisdom』. Furthermore, 『consciousness』 arises from the object of perception, from various intentions, and from pervasive discrimination. Such a state is called 『consciousness』. What is called 『wisdom』 is without grasping, without attachment, without an object of perception, without distinction, and without what is. This is called 『wisdom』. Furthermore, 『consciousness』 refers to that which relies on consciousness in all conditioned phenomena. This is called 『consciousness』. What is called 『wisdom』 refers to the unconditioned, where no consciousness can operate. This unconditioned wisdom is called 『wisdom』. Furthermore, 『consciousness』 is consciousness that has arising, ceasing, and abiding, therefore it is called 『consciousness』 and should not be relied upon. That which has no arising, no ceasing, and no abiding is called 『wisdom』 and should be relied upon. Shariputra! This is how a Bodhisattva Mahasattva, practicing Prajnaparamita, relies on wisdom and does not rely on consciousness. 『Furthermore, Shariputra!』 What is it called when a Bodhisattva Mahasattva does not rely on scriptures of provisional meaning but relies on scriptures of ultimate meaning? Shariputra! Bodhisattvas are skilled in understanding that, as previously stated, all extensive texts are called scriptures of provisional meaning and should not be relied upon; and as previously stated, all extensive meanings are called scriptures of ultimate meaning and can be relied upon. Furthermore, Shariputra! In which scriptures is the ultimate meaning spoken? In which scriptures is the provisional meaning spoken? Shariputra! A Bodhisattva Mahasattva, relying on Prajnaparamita, is skilled in distinguishing. If the scriptures proclaim

道，如是言教名不了義；若諸經中宣說于果，如是言教名爲了義。若諸經中說世俗諦，名不了義；說勝義諦，名爲了義。若諸經中宣說作業煩惱惑染，名不了義；若有宣說煩惱業盡，是名了義。若諸經中宣說訶責染污之法，名不了義；若有宣說修治清凈，如是法者是名了義。若諸經中有所宣說厭背生死欣樂涅槃，名不了義；若有宣說生死涅槃二無差別，是名了義。若諸經中宣說種種文句差別，名不了義；若說甚深難見難覺，是名了義。若諸經中文句廣博能令眾生心意踴躍，名不了義；若有宣說文句及心皆同灰燼，是名了義。若諸經中宣說有我有情命者養者數取趣者意生摩納婆作者受者，又說立有種種受蘊無有主宰，如是言教名不了義不應依趣。若諸經中說空無相無愿無生無起亦無出現，無有我無有情無命者無養者無數取趣者及三解脫門，如斯言教是名了義則可依趣。舍利子！是名菩薩摩訶薩修行般若波羅蜜多故，依趣了義不趣不了之義。

「複次舍利子！云何名為菩薩摩訶薩依趣於法不依趣數取者？舍利子！菩薩摩訶薩依般若波羅蜜多故，于諸經教善能分別，諸有宣說不了義經，即為補特伽羅義，如是言教不應依趣；諸有了義即如性法義，如是言教此應依趣。又舍利子！復以何等名為依法？云何名為數取趣者？

【現代漢語翻譯】現代漢語譯本：佛陀教導說，如果經文所說的教義是指向尚未究竟的，就稱為不了義；如果經文所說的教義是指向最終結果的，就稱爲了義。如果經文所說的是世俗諦（相對真理），就稱為不了義；如果經文所說的是勝義諦（絕對真理），就稱爲了義。如果經文所說的是關於造作、煩惱和惑染的，就稱為不了義；如果經文所說的是煩惱和業障的止息，就稱爲了義。如果經文所說的是呵斥染污之法，就稱為不了義；如果經文所說的是修習清凈之法，就稱爲了義。如果經文所說的是厭離生死、欣求涅槃，就稱為不了義；如果經文所說的是生死與涅槃二者並無差別，就稱爲了義。如果經文所說的是種種文字語句的差別，就稱為不了義；如果經文所說的是甚深難見難覺的道理，就稱爲了義。如果經文所說的文字廣博，能使眾生心意歡喜踴躍，就稱為不了義；如果經文所說的是文字和心念都如同灰燼般寂滅，就稱爲了義。如果經文所說的是有我、有情（眾生）、命者（壽命）、養者（滋養者）、數取趣者（輪迴者）、意生（意念所生）、摩納婆（人）、作者、受者，又說有種種受蘊（感受的集合），但沒有主宰，這樣的教義稱為不了義，不應依止。如果經文所說的是空、無相、無愿、無生、無起、無出現，沒有我、沒有有情、沒有命者、沒有養者、沒有數取趣者，以及三解脫門（空解脫門、無相解脫門、無愿解脫門），這樣的教義稱爲了義，可以依止。舍利子！這就是菩薩摩訶薩修行般若波羅蜜多（智慧的完美）的緣故，依止了義，不依止不了義。佛陀又對舍利子說：『舍利子，什麼是菩薩摩訶薩依止於法，而不依止於數取趣者呢？』舍利子，菩薩摩訶薩依止般若波羅蜜多（智慧的完美）的緣故，對於各種經教能夠善加分別，凡是宣說不了義的經文，都是爲了補特伽羅（個體）的意義，這樣的教義不應依止；凡是了義的經文，都是如實之法（真如）的意義，這樣的教義應當依止。舍利子，又以什麼稱為依法？又以什麼稱為數取趣者呢？

【English Translation】 English version: The Buddha taught that if the teachings in the scriptures point to what is not yet ultimate, they are called provisional (not definitive); if the teachings in the scriptures point to the final result, they are called definitive. If the scriptures speak of conventional truth (relative truth), they are called provisional; if the scriptures speak of ultimate truth (absolute truth), they are called definitive. If the scriptures speak of actions, afflictions, and defilements, they are called provisional; if the scriptures speak of the cessation of afflictions and karma, they are called definitive. If the scriptures speak of condemning defiled dharmas, they are called provisional; if the scriptures speak of cultivating purity, such dharmas are called definitive. If the scriptures speak of being averse to birth and death and desiring nirvana, they are called provisional; if the scriptures speak of no difference between birth and death and nirvana, they are called definitive. If the scriptures speak of various differences in words and phrases, they are called provisional; if they speak of profound, difficult-to-see, and difficult-to-realize principles, they are called definitive. If the scriptures speak of extensive words that can make sentient beings' minds joyful and excited, they are called provisional; if the scriptures speak of words and thoughts being extinguished like ashes, they are called definitive. If the scriptures speak of a self, sentient beings, a life, a nourisher, a person who transmigrates, a mind-born being, a manava (person), an agent, a receiver, and also speak of various aggregates of feeling (collection of sensations) without a master, such teachings are called provisional and should not be relied upon. If the scriptures speak of emptiness, signlessness, wishlessness, non-birth, non-arising, non-appearance, no self, no sentient beings, no life, no nourisher, no person who transmigrates, and the three doors of liberation (emptiness, signlessness, wishlessness), such teachings are called definitive and can be relied upon. Shariputra! This is why Bodhisattva Mahasattvas, practicing Prajnaparamita (perfection of wisdom), rely on the definitive and do not rely on the provisional. Furthermore, Shariputra, what is it called that a Bodhisattva Mahasattva relies on the Dharma and does not rely on a person? Shariputra, because Bodhisattva Mahasattvas rely on Prajnaparamita (perfection of wisdom), they are able to skillfully distinguish various scriptures and teachings. All scriptures that proclaim provisional meanings are for the sake of the meaning of a pudgala (individual), and such teachings should not be relied upon; all scriptures that proclaim definitive meanings are for the sake of the meaning of the true nature of dharmas (suchness), and such teachings should be relied upon. Furthermore, Shariputra, what is called relying on the Dharma? And what is called a person?

舍利子！若有依止數取之見諸所緣法，如是之相名數取者；此數取見所緣法住性之法性，如是相者是名為法。言數取者，所謂凡夫數取。善凡夫數取，隨信行數取、隨法行數取、第八數取、預流數取、一來數取、不還數取、阿羅漢數取、獨覺數取、菩薩數取。舍利子！復有一數取者出現於世，利益安樂無量眾生，悲愍世間，為諸天人義利安樂。如是數取，所謂如來、應、正等覺。舍利子！如是一切數取名言，如來依世俗諦為眾生說。若有眾生於此言教起于執著，如是等類不應依趣。何以故？如來欲令于彼正依趣故，佛薄伽梵說如是法，汝等依趣諸法實性，無宜依趣彼數取者。舍利子！何等是為諸法實性？舍利子！所謂無有變異、無有增益、無作無不作、不住、無根本，如是之相是名法性。又復於一切處通照平等，諸平等中善住平等，不平等中善住平等，于諸平等不平等中妙善平等，如是等相是名法性。又法性者無有分別、無有所緣，於一切法證得決定究竟體相，如是名為諸法實性。舍利子！若有依趣法性之者，則諸法性無不依趣。菩薩摩訶薩由證入如是門故，於一切法依趣一切法性故。舍利子！如是名為菩薩摩訶薩四種依趣。若有菩薩摩訶薩於此法中能通達者，是則說名依趣善巧。舍利子！如是名為依趣善巧，菩薩摩

【現代漢語翻譯】現代漢語譯本：舍利子！如果有人執著于以『數取』（pudgala，補特伽羅，指代個體或有情）的觀點來看待一切所緣之法，那麼這種現象就被稱為『數取』。而這種『數取見』所緣之法的本性，即其住性之法性，就稱為『法』。所謂『數取』，指的是凡夫『數取』。善凡夫『數取』、隨信行『數取』、隨法行『數取』、第八『數取』、預流『數取』、一來『數取』、不還『數取』、阿羅漢『數取』、獨覺『數取』、菩薩『數取』。舍利子！還有一種『數取』出現於世，爲了利益安樂無量眾生，悲憫世間，為諸天人帶來利益和安樂。這種『數取』，就是如來（tathāgata，佛的稱號之一）、應（arhat，應供）、正等覺（samyak-saṃbuddha，完全覺悟者）。舍利子！所有這些關於『數取』的名言，都是如來依據世俗諦（saṃvṛti-satya，相對真理）為眾生宣說的。如果眾生對這些言教產生執著，那麼他們就不應該依附於這些概念。為什麼呢？因為如來希望他們能夠正確地依附於真理。佛薄伽梵（bhagavat，世尊）宣說此法，是爲了讓你們依附於諸法的實性，而不是依附於那些『數取』。舍利子！什麼是諸法的實性呢？舍利子！所謂的實性就是沒有變異、沒有增益、無作無不作、不住、沒有根本。這樣的現象就稱為法性。而且，法性在一切處都通照平等，在平等中善住平等，在不平等中善住平等，在平等和不平等中都能夠巧妙地保持平等。這樣的現象就稱為法性。此外，法性沒有分別、沒有所緣，對於一切法都證得了決定究竟的體相。這就是所謂的諸法實性。舍利子！如果有人依附於法性，那麼他就不會不依附於諸法性。菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）通過證入這樣的法門，依附於一切法的法性。舍利子！這就是菩薩摩訶薩的四種依附。如果菩薩摩訶薩能夠通達此法，那麼就可以說他善於依附。舍利子！這就是所謂的依附善巧，菩薩摩訶

【English Translation】 English version: Shariputra! If there are those who, relying on the view of 'pudgala' (a person, an individual, or a sentient being), perceive all phenomena, such a phenomenon is called 'pudgala'. And the nature of the phenomena perceived by this 'pudgala view', that is, the dharmata (the true nature of things) of its abiding nature, is called 'dharma'. The term 'pudgala' refers to the ordinary person 'pudgala'. The virtuous ordinary person 'pudgala', the follower of faith 'pudgala', the follower of dharma 'pudgala', the eighth 'pudgala', the stream-enterer 'pudgala', the once-returner 'pudgala', the non-returner 'pudgala', the arhat 'pudgala', the pratyekabuddha 'pudgala', and the bodhisattva 'pudgala'. Shariputra! There is also another 'pudgala' who appears in the world to benefit and bring happiness to countless beings, to have compassion for the world, and to bring benefit and happiness to gods and humans. This 'pudgala' is the Tathagata (one of the titles of the Buddha), the Arhat (worthy of offerings), the Samyak-sambuddha (fully enlightened one). Shariputra! All these expressions about 'pudgala' are spoken by the Tathagata based on the conventional truth (saṃvṛti-satya) for the sake of sentient beings. If sentient beings become attached to these teachings, then they should not rely on these concepts. Why? Because the Tathagata wishes them to correctly rely on the truth. The Buddha Bhagavat (the Blessed One) teaches this dharma so that you may rely on the true nature of all dharmas, and not rely on those 'pudgalas'. Shariputra! What is the true nature of all dharmas? Shariputra! The so-called true nature is that which has no change, no increase, no action, no non-action, no abiding, and no root. Such a phenomenon is called dharmata. Moreover, dharmata illuminates equally in all places, abides well in equality, abides well in inequality, and maintains equality skillfully in both equality and inequality. Such a phenomenon is called dharmata. Furthermore, dharmata has no discrimination, no object of perception, and has realized the ultimate and decisive nature of all dharmas. This is what is called the true nature of all dharmas. Shariputra! If one relies on dharmata, then one will not fail to rely on all dharmatas. The bodhisattva-mahasattva (great bodhisattva) enters this path and relies on the dharmata of all dharmas. Shariputra! These are the four kinds of reliance of a bodhisattva-mahasattva. If a bodhisattva-mahasattva can understand this dharma, then it can be said that he is skillful in reliance. Shariputra! This is what is called skillful reliance, the bodhisattva-mahasattva

訶薩為欲修行般若波羅蜜多故，精勤修習依趣善巧。

「複次舍利子！云何名為菩薩摩訶薩資糧善巧？舍利子！當知菩薩摩訶薩修行般若波羅蜜多故，善能通達二種資糧。何者是耶？謂福及智。舍利子！云何名為福德資糧？所謂佈施體性福所作事、尸羅體性福所作事、諸修體性福所作事，及大慈定大悲方便，菩薩摩訶薩住福所作諸事業故，于諸善根若自若他，勵志奉修悉能興起，三世積集所有諸惡悉皆發露。又於一切眾生所有功德、一切學無學所有功德、一切獨覺所有功德、一切菩薩從初發心廣修諸行得不退轉系屬一生，如是等無量無邊菩薩摩訶薩所有功德，菩薩普皆心生隨喜。又于去來現在一切諸佛薄伽梵所，一切善根菩薩亦皆心生隨喜。舍利子！是菩薩摩訶薩又復善能隨喜俱生福所作事，復能勸請一切諸佛轉妙法輪，及諸賢聖令演勝法勸請俱生福所作事，復能以諸善根迴向菩提、迴向俱生福所作事。是菩薩摩訶薩見有未發大菩提心諸菩薩等，方便教令發菩提心。若有已發菩提心者，說法示導教令成熟。諸貧窮者攝以財物，若疾病者施以醫藥、慇勤瞻視恭敬承事，于暴惡者心生忍受，所犯戒品無有覆藏、發露諸過善能除罪。已般涅槃諸佛世尊，於一切時常修供養。于鄔波柁耶及阿遮利耶敬如大師，于正法所發

【現代漢語翻譯】現代漢語譯本：菩薩爲了修行般若波羅蜜多（智慧到彼岸），精勤修習依止善巧方便。『再者，舍利子！什麼叫做菩薩摩訶薩（大菩薩）的資糧善巧？舍利子！應當知道，菩薩摩訶薩修行般若波羅蜜多，善於通達兩種資糧。哪兩種呢？就是福德和智慧。舍利子！什麼叫做福德資糧？就是佈施的體性所做的福德之事、持戒的體性所做的福德之事、各種修行的體性所做的福德之事，以及大慈定、大悲方便。菩薩摩訶薩安住于福德所做的各種事業，對於自己和他人的一切善根，都努力奉行修習，能夠興起；對於三世所積累的一切惡業，都全部發露懺悔。並且對於一切眾生的所有功德、一切有學無學（指修行階段）的所有功德、一切獨覺（辟支佛）的所有功德、一切菩薩從初發心廣修各種修行直至獲得不退轉、系屬於一生補處（指下一世成佛）的功德，像這樣無量無邊的菩薩摩訶薩的所有功德，菩薩都普遍地心生隨喜。又對於過去、現在、未來一切諸佛薄伽梵（佛）所具有的一切善根，菩薩也都心生隨喜。舍利子！這位菩薩摩訶薩又善於隨喜與生俱來的福德所作之事，又能勸請一切諸佛轉妙法輪（佛法教義），以及勸請諸賢聖演說殊勝的佛法，勸請與生俱來的福德所作之事，又能將各種善根迴向菩提（覺悟），迴向與生俱來的福德所作之事。這位菩薩摩訶薩見到尚未發起大菩提心的菩薩等，方便教導他們發起菩提心。如果已經發起菩提心的人，就為他們說法開示，教導他們成熟。對於貧窮的人，用財物來攝受；對於生病的人，施予醫藥，慇勤照顧，恭敬侍奉；對於暴惡的人，心生忍受；對於所犯的戒律，不加以隱瞞，發露各種過失，善於消除罪業。對於已經般涅槃（入滅）的諸佛世尊，在一切時常修供養。對於鄔波柁耶（親教師）和阿遮利耶（軌範師），像對待大師一樣尊敬，對於正法所發起的信心，

【English Translation】 English version: The Bodhisattva, wishing to practice Prajnaparamita (Perfection of Wisdom), diligently cultivates skillful means of reliance. 『Furthermore, Shariputra! What is called the Bodhisattva Mahasattva』s (Great Bodhisattva) skillful means of accumulation? Shariputra! You should know that the Bodhisattva Mahasattva, practicing Prajnaparamita, is skilled in understanding two kinds of accumulations. What are the two? They are merit and wisdom. Shariputra! What is called the accumulation of merit? It is the meritorious deeds done through the nature of giving, the meritorious deeds done through the nature of morality, the meritorious deeds done through the nature of various practices, as well as the great loving-kindness concentration and great compassion means. The Bodhisattva Mahasattva, dwelling in the various activities done through merit, diligently practices and cultivates all roots of goodness, both for oneself and others, and is able to arouse them; all the evil deeds accumulated in the three times are completely confessed and revealed. Furthermore, regarding all the merits of all sentient beings, all the merits of all those in training and beyond training (referring to stages of practice), all the merits of all Pratyekabuddhas (Solitary Buddhas), all the merits of all Bodhisattvas from their initial aspiration to extensively cultivate various practices until they attain non-retrogression and are bound to one more life (referring to becoming a Buddha in the next life), like this, all the immeasurable and boundless merits of the Bodhisattva Mahasattvas, the Bodhisattva universally rejoices in them. Also, regarding all the roots of goodness of all the Buddhas Bhagavan (Buddhas) of the past, present, and future, the Bodhisattva also rejoices in them. Shariputra! This Bodhisattva Mahasattva is also skilled in rejoicing in the meritorious deeds done from birth, and is able to encourage all the Buddhas to turn the wonderful Dharma wheel (teachings of the Dharma), and to encourage the sages to expound the supreme Dharma, encouraging the meritorious deeds done from birth, and is also able to dedicate all roots of goodness to Bodhi (enlightenment), dedicating to the meritorious deeds done from birth. This Bodhisattva Mahasattva, seeing Bodhisattvas who have not yet aroused the great Bodhi mind, skillfully teaches them to arouse the Bodhi mind. If there are those who have already aroused the Bodhi mind, he expounds the Dharma for them, guiding them to maturity. For the poor, he gathers them with wealth; for the sick, he provides medicine, diligently cares for them, and respectfully serves them; for the violent, he endures with patience; for the precepts that have been violated, he does not conceal them, reveals all faults, and is skilled in eliminating sins. For the Buddhas World-Honored Ones who have already attained Parinirvana (passing away), he constantly makes offerings at all times. For the Upadhyaya (preceptor) and Acharya (teacher), he respects them as if they were great masters, and for the faith that arises from the true Dharma,

勤精進追尋請問，于說法師敬愛尊奉猶如事佛。有說法會，雖去己遠多百逾繕那，要往其所聽聞正法無有厭足。或有眾生來請疑滯，以無染心宣說凈法。于父母所承修供養，知恩了恩無有變悔。積集一切諸清凈福，修行建立情無厭倦。以諸律撿防護于身，身無詭詐；防護于語，發言和雅；防護於心，心無諂誑。欲攝梵福故，為諸如來營構制多。令丈夫相具圓滿故，積集無遮大祠法會。為隨顯相令圓滿故，積集種種善根資糧。為莊嚴身故，舍離憍慢。為莊嚴語故，遠諸語過。為莊嚴心故，遠離一切憎嫉覺慧。為大莊嚴佛剎土故，化現神通轉變自在。為欲莊嚴諸法相故，無上妙智善勝清凈。為欲莊嚴大法眾故，遠離一切離間粗惡破壞語言。為不取著一切法故，離妄分別。令說法者無憂戚故，歡喜授與善哉言詞。令說法者無唐捐故，遠離諸蓋恭敬聽法。為欲莊嚴菩提樹故，奉施諸佛清靜園林。為欲莊嚴佛道場故，備修善根無有退轉。為欲凈除生死法故，不染一切諸業煩惱。為欲獲得珍寶手故，修行佈施一切珍寶。為欲獲得無盡之財及無盡藏故，所愛重物先用行施。為欲令諸眾生暫見便起清凈信故，舒顏先問遠諸顰蹙。為欲獲得平掌相故，于諸眾生起平等照。為放無邊諸光網故，于不學識諸眾生所情不輕蔑又無舍置。為令受生

得清凈故，常存積集清凈戒福。為令胎藏得清凈故，于諸毀犯善能清凈。為欲生於天人中故，修治清凈十善業道。遠離無知往還進止故，于諸教誡無妄分別。為得法財富逸自在故，于深奧法性無藏吝。為諸世間所瞻仰故，修治清凈增上欲解。為得廣大法勝解故，于微少行而不修證。為欲攝受一切福故，心恒思惟一切智者。為七聖財得圓滿故，于佛正法信為前導。為欲攝受諸凈法故，於己身命曾無顧錄。為諸世間所委任故，于先所許必令果遂。為令一切諸佛妙法得圓滿故，圓滿修習一切佛法。舍利子！若菩薩摩訶薩具足成就如是相者，是名菩薩摩訶薩福德資糧善巧。

「複次舍利子！云何菩薩摩訶薩智德資糧善巧？舍利子！是菩薩摩訶薩修行般若波羅蜜多時，由住如是如是因緣法故攝取于智，是故名曰智德資糧。舍利子！如是攝智，以何等法為因為緣？舍利子！當知菩薩摩訶薩欲無厭倦，精進尋求智隨行性親近善友，趣諸佛智不趣聲聞及獨覺智，于彼善友情無憍慢，恭敬愛重如愛大師。而是菩薩知彼善友具諸欲解，無有少分順智言說而不咨受彼善友者。又知菩薩是法器已，即為宣說中無暫斷。是諸菩薩聞說如是正法資糧相應之行，精進尋思方便修習。舍利子！諸如是相，此則名為智德資糧相應正行。

「復

【現代漢語翻譯】現代漢語譯本：因為獲得清凈的緣故，常常積累清凈的戒律和福德。爲了使胎藏清凈，對於各種毀犯行為能夠善加清凈。爲了能夠生於天界或人間，修習清凈的十善業道。爲了遠離無知，在進退往還中不迷惑，對於各種教誨不妄加分別。爲了獲得法財的富裕和自在，對於深奧的佛法真理不吝嗇。爲了被世間所瞻仰，修習清凈的增上欲解（對佛法的強烈願望和理解）。爲了獲得廣大的佛法勝解，對於微小的修行也不輕視。爲了攝受一切福德，心中恒常思惟一切智者（佛陀）。爲了使七聖財（信、戒、慚、愧、聞、舍、慧）圓滿，以對佛陀正法的信心為先導。爲了攝受各種清凈的佛法，對於自己的身命毫不顧惜。爲了被世間所信任，對於先前所承諾的事情必定使其實現。爲了使一切諸佛的微妙佛法得以圓滿，圓滿修習一切佛法。舍利子！如果菩薩摩訶薩具足成就這樣的品相，就稱為菩薩摩訶薩福德資糧的善巧。「再者，舍利子！什麼是菩薩摩訶薩智德資糧的善巧呢？舍利子！這位菩薩摩訶薩在修行般若波羅蜜多（智慧的完美）時，由於安住于這樣的因緣法，從而攝取智慧，所以稱為智德資糧。舍利子！這樣的攝取智慧，以什麼法為因緣呢？舍利子！應當知道，菩薩摩訶薩對於求法沒有厭倦，精進尋求智慧，隨順修行，親近善友，趣向諸佛的智慧，而不趣向聲聞（小乘）和獨覺（辟支佛）的智慧。對於那些善友，沒有驕慢之心，恭敬愛重如同愛戴自己的大師。這位菩薩知道那些善友具有各種願望和理解，對於他們所說的任何順應智慧的言語，沒有不接受的。又知道菩薩是法器之後，就為他們宣說佛法，中間沒有暫時的停頓。這些菩薩聽聞宣說這樣與正法資糧相應的修行，精進思考，方便修習。舍利子！這些品相，就稱為智德資糧相應的正行。」

【English Translation】 English version: Because of obtaining purity, one constantly accumulates pure precepts and merits. In order to purify the womb, one is able to purify all transgressions. In order to be born in the heavens or among humans, one cultivates the pure ten virtuous paths of action. In order to be free from ignorance and confusion in going, returning, advancing, and stopping, one does not make false distinctions regarding the teachings. In order to obtain the wealth of Dharma and freedom, one is not stingy with the profound Dharma nature. In order to be revered by the world, one cultivates pure, superior aspiration and understanding. In order to obtain vast understanding of the Dharma, one does not neglect even the smallest practices. In order to gather all merits, one constantly contemplates the all-knowing ones (Buddhas). In order to perfect the seven noble riches (faith, precepts, shame, remorse, learning, generosity, and wisdom), one takes faith in the Buddha's true Dharma as the guide. In order to gather all pure Dharmas, one does not care for one's own life. In order to be trusted by the world, one ensures that what was promised is fulfilled. In order to perfect all the wonderful Dharmas of all Buddhas, one perfectly cultivates all the Buddha's teachings. Shariputra! If a Bodhisattva Mahasattva is fully accomplished with such qualities, this is called the Bodhisattva Mahasattva's skillful means of accumulating merit. Furthermore, Shariputra! What is the Bodhisattva Mahasattva's skillful means of accumulating wisdom? Shariputra! When this Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), because of abiding in such and such causal Dharmas, they gather wisdom, and therefore it is called the accumulation of wisdom. Shariputra! How is this wisdom gathered, and what are the causes and conditions? Shariputra! Know that the Bodhisattva Mahasattva has no weariness in seeking the Dharma, diligently seeks wisdom, follows the practice, draws near to good friends, and is inclined towards the wisdom of the Buddhas, not towards the wisdom of the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Towards those good friends, they have no arrogance, but respect and cherish them as they would their own masters. This Bodhisattva knows that those good friends have various aspirations and understandings, and they do not fail to accept any words that are in accordance with wisdom. And knowing that the Bodhisattva is a vessel for the Dharma, they proclaim the Dharma without pause. These Bodhisattvas, hearing the proclamation of such practices that are in accordance with the accumulation of the true Dharma, diligently contemplate and practice them with skillful means. Shariputra! These qualities are called the correct practice in accordance with the accumulation of wisdom.

次舍利子！云何名為菩薩摩訶薩正法資糧相應正行？舍利子！正法資糧者，所謂菩薩摩訶薩具修正行故，嗜慾饕餮善能節儉，事緒緣務善能減約，言說談話善能遠離，于諸音聲善能棄捨，初夜后夜無有睡眠，精勤修習相應正行。是菩薩摩訶薩稱量理義鄭重尋思故，心無濁穢制伏諸蓋故，于所毀犯善知出離無有諂詐現除悔故，無所追求堅修正行故，隨順正法趣向正法俯臨正法於法勇猛常如救彼頭衣熾然故，勤求妙智無暫休息不處愚闇故，無有慢緩不棄善扼故，遠離憒鬧常樂獨處故，宴默思惟聖種知足故，不捨杜多所有功德愛樂法樂故，常樂尋求出世間法不思寶玩隨順世間文章咒術故，成就正念無忘失故，備甚深義善隨行故，具足妙慧道隨順故，堅固勇猛防衛外緣故，內懷羞恥慚愧莊嚴故，隨行佛趣離非智故，舍愚癡膜慧眼清凈善覺悟故，覺慧寬廣于如是覺無狹劣故，妙覺明顯證現智故。舍利子！是菩薩摩訶薩所有功德不隨於他，于自功德無增上慢，於他功德不嫉不毀，善修行業不輕業報，由如是故具足成滿業清凈智。舍利子！如是等相具足圓備，是名菩薩摩訶薩智德資糧善巧之行。

「複次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四種施法便得成就智德資糧。何等為四？一者菩薩摩訶薩若見書寫如是經典

【現代漢語翻譯】現代漢語譯本：再者，舍利子！什麼是菩薩摩訶薩與正法資糧相應的正確修行？舍利子！正法資糧是指，菩薩摩訶薩因為具足修正行，所以對於貪慾和饕餮能夠善於節制，對於繁雜的事務能夠善於減少，對於閑談和說話能夠善於遠離，對於各種聲音能夠善於捨棄，初夜和后夜沒有睡眠，精勤地修習相應的正確修行。這位菩薩摩訶薩因為衡量義理而鄭重地思考，所以心中沒有污濁，能夠制伏各種煩惱的覆蓋；對於所犯的過錯，能夠清楚地知道如何出離，沒有虛偽和欺詐，能夠立即懺悔；沒有所求，堅定地修正行；隨順正法，趨向正法，俯身於正法，對於佛法勇猛精進，常常像救護自己頭上著火的衣服一樣；勤求微妙的智慧，沒有片刻的休息，不處於愚昧和黑暗之中；沒有懈怠和緩慢，不放棄善行；遠離喧鬧，常常喜歡獨處；安靜地思惟聖者的種性，知足少欲；不捨棄頭陀（苦行）的所有功德，喜愛佛法的快樂；常常喜歡尋求出世間的佛法，不思念珍寶玩物，不隨順世間的文章和咒術；成就正念，沒有忘失；具備甚深的義理，善於隨之修行；具足微妙的智慧，道業隨順；堅定勇猛，防衛外在的因緣；內心懷有羞恥和慚愧，以此來莊嚴自己；隨順佛的教導，遠離非智慧；捨棄愚癡的薄膜，智慧的眼睛清凈，善於覺悟；覺悟的智慧寬廣，對於這樣的覺悟沒有狹隘和不足；微妙的覺悟明顯，證得現前的智慧。舍利子！這位菩薩摩訶薩的所有功德不依賴於他人，對於自己的功德沒有增上慢，對於他人的功德不嫉妒不譭謗，善於修習行業，不輕視業報，因為這樣，所以具足成就圓滿的業清凈智。舍利子！像這樣等種種的相貌具足圓滿，就叫做菩薩摩訶薩智德資糧善巧的修行。再者，舍利子！菩薩摩訶薩還有智德資糧的善巧，是指能夠具足四種佈施的方法，便能成就智德資糧。哪四種呢？第一，菩薩摩訶薩如果見到有人書寫這樣的經典

【English Translation】 English version: Furthermore, Shariputra! What is called the Bodhisattva Mahasattva's correct practice corresponding to the provisions for the Dharma? Shariputra! The provisions for the Dharma mean that because the Bodhisattva Mahasattva is fully engaged in correct practice, they are able to be frugal with their desires and gluttony, able to reduce their busy affairs, able to stay away from idle talk and conversations, able to abandon all kinds of sounds, have no sleep in the early and late nights, and diligently cultivate the corresponding correct practice. This Bodhisattva Mahasattva, because they weigh the meaning of the principles and think carefully, their mind is without turbidity, able to subdue all the coverings of afflictions; regarding the offenses they have committed, they are able to clearly know how to be free from them, without hypocrisy or deceit, and are able to immediately repent; they have no seeking, and firmly cultivate correct practice; they follow the Dharma, move towards the Dharma, bow down to the Dharma, are courageous and diligent in the Dharma, always like saving their head from burning clothes; they diligently seek subtle wisdom, without a moment of rest, not dwelling in ignorance and darkness; they are without laziness and slowness, not abandoning good deeds; they stay away from noise, often like to be alone; they quietly contemplate the nature of the holy ones, are content with little desire; they do not abandon all the merits of the dhuta (ascetic practices), love the joy of the Dharma; they often like to seek the Dharma that transcends the world, do not think of treasures and playthings, do not follow worldly writings and spells; they achieve right mindfulness, without forgetting; they possess profound meanings, and are good at practicing accordingly; they are fully equipped with subtle wisdom, and their path is in accordance with it; they are firm and courageous, guarding against external conditions; they have shame and remorse in their hearts, using this to adorn themselves; they follow the Buddha's teachings, stay away from non-wisdom; they abandon the membrane of ignorance, their eyes of wisdom are pure, and they are good at awakening; the wisdom of awakening is broad, and there is no narrowness or deficiency in such awakening; the subtle awakening is clear, and they realize the present wisdom. Shariputra! All the merits of this Bodhisattva Mahasattva do not depend on others, they do not have arrogance about their own merits, they do not envy or slander the merits of others, they are good at cultivating their actions, and do not despise the retribution of karma, because of this, they are fully equipped to achieve the perfect pure wisdom of karma. Shariputra! When such aspects are fully complete, it is called the Bodhisattva Mahasattva's skillful practice of the provisions for wisdom and virtue. Furthermore, Shariputra! The Bodhisattva Mahasattva also has the skillful means of the provisions for wisdom and virtue, which means they are able to be fully equipped with four kinds of giving methods, and then they can achieve the provisions for wisdom and virtue. What are the four? First, if the Bodhisattva Mahasattva sees someone writing such scriptures

，給施葉紙筆墨眾事。二者菩薩摩訶薩請說法者演深妙義。三者菩薩摩訶薩以諸利養恭敬名聞讚頌稱揚奉說法者。四者菩薩摩訶薩于說法師攝受正法，無有諂曲贊悅彼意，應施是言善哉善哉。舍利子！若有菩薩摩訶薩行是四種清凈佈施，當知善能積集智德資糧善巧。

「複次舍利子！菩薩摩訶薩復有四種積集無盡智德資糧。何等為四？一者菩薩摩訶薩巧能守護說法者身。二者巧能守護所有眾善。三者巧能守護其所止處。四者巧能守護彼說法者所有徒眾。舍利子！是為菩薩摩訶薩四種積集智德資糧。

「複次舍利子！菩薩摩訶薩復有四種任持智德資糧善巧。何等為四？所謂菩薩摩訶薩于說法者以法任持、以智任持、以財任持、以菩提功德而用任持。舍利子！是為菩薩摩訶薩四種任持智德資糧。

「複次舍利子！菩薩摩訶薩復有五種勝力，能為智德資糧善巧。何等為五？所謂菩薩摩訶薩具足信力，為欲成就信解心故；具足進力，求善知識成多聞故；具足念力，令菩提心無忘失故；具足定力，審諦觀察平等覺故；具足慧力，由久修習多聞力故。舍利子！是名菩薩摩訶薩五力智德資糧善巧之行。

「複次舍利子！菩薩摩訶薩復有智德資糧善巧，謂具四種清凈尸羅，能善積集智德資糧。何等為四？所謂

【現代漢語翻譯】現代漢語譯本『第一，菩薩摩訶薩（菩薩，指追求覺悟的修行者；摩訶薩，指偉大的菩薩）給予講法者紙、筆、墨等一切所需之物。第二，菩薩摩訶薩請講法者闡述深奧微妙的道理。第三，菩薩摩訶薩以各種利益供養、恭敬、名聲、讚頌、稱揚來奉待講法者。第四，菩薩摩訶薩從講法師那裡接受正法，不諂媚、不虛偽地讚美迎合對方的心意，應當說『善哉善哉』。舍利子（佛陀的十大弟子之一，以智慧著稱）！如果有菩薩摩訶薩實行這四種清凈的佈施，應當知道他善於積累智慧功德的資糧。』『此外，舍利子！菩薩摩訶薩還有四種積累無盡智慧功德資糧的方法。是哪四種呢？第一，菩薩摩訶薩善於守護講法者的身體。第二，善於守護所有美好的善行。第三，善於守護講法者所居住的地方。第四，善於守護講法者的所有弟子。舍利子！這就是菩薩摩訶薩積累智慧功德資糧的四種方法。』『此外，舍利子！菩薩摩訶薩還有四種任持智慧功德資糧的善巧方法。是哪四種呢？就是菩薩摩訶薩以法來任持講法者，以智慧來任持，以財物來任持，以菩提（覺悟）的功德來任持。舍利子！這就是菩薩摩訶薩任持智慧功德資糧的四種方法。』『此外，舍利子！菩薩摩訶薩還有五種殊勝的力量，能夠成為智慧功德資糧的善巧。是哪五種呢？就是菩薩摩訶薩具足信力，爲了成就信解之心；具足精進力，爲了尋求善知識成就多聞；具足念力，使菩提心不忘失；具足定力，審慎觀察平等覺；具足慧力，由於長久修習多聞的力量。舍利子！這就是菩薩摩訶薩五力智慧功德資糧的善巧修行。』『此外，舍利子！菩薩摩訶薩還有智慧功德資糧的善巧，就是具足四種清凈的戒律，能夠很好地積累智慧功德資糧。是哪四種呢？就是』

【English Translation】 English version 'Firstly, a Bodhisattva Mahasattva (Bodhisattva, a practitioner seeking enlightenment; Mahasattva, a great Bodhisattva) provides the Dharma speaker with paper, pens, ink, and all necessary items. Secondly, a Bodhisattva Mahasattva requests the Dharma speaker to expound profound and subtle doctrines. Thirdly, a Bodhisattva Mahasattva serves the Dharma speaker with various benefits, offerings, respect, fame, praise, and commendation. Fourthly, a Bodhisattva Mahasattva receives the true Dharma from the Dharma teacher, without flattery or hypocrisy, praising and pleasing the other's mind, and should say, 'Well done, well done.' Shariputra (one of Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva Mahasattva practices these four kinds of pure giving, know that they are skillful in accumulating the resources of wisdom and merit.' 'Furthermore, Shariputra! A Bodhisattva Mahasattva also has four ways to accumulate inexhaustible resources of wisdom and merit. What are the four? Firstly, a Bodhisattva Mahasattva is skillful in protecting the body of the Dharma speaker. Secondly, skillful in protecting all good deeds. Thirdly, skillful in protecting the place where the Dharma speaker resides. Fourthly, skillful in protecting all the disciples of the Dharma speaker. Shariputra! These are the four ways a Bodhisattva Mahasattva accumulates the resources of wisdom and merit.' 'Furthermore, Shariputra! A Bodhisattva Mahasattva also has four skillful methods for maintaining the resources of wisdom and merit. What are the four? They are that a Bodhisattva Mahasattva maintains the Dharma speaker with the Dharma, maintains with wisdom, maintains with wealth, and maintains with the merits of Bodhi (enlightenment). Shariputra! These are the four ways a Bodhisattva Mahasattva maintains the resources of wisdom and merit.' 'Furthermore, Shariputra! A Bodhisattva Mahasattva also has five superior powers that can be skillful resources for wisdom and merit. What are the five? They are that a Bodhisattva Mahasattva possesses the power of faith, in order to achieve a mind of faith and understanding; possesses the power of diligence, to seek good teachers and achieve extensive learning; possesses the power of mindfulness, so that the Bodhi mind is not forgotten; possesses the power of concentration, to carefully observe equal awakening; possesses the power of wisdom, due to long practice of the power of extensive learning. Shariputra! These are the skillful practices of the five powers of a Bodhisattva Mahasattva for the resources of wisdom and merit.' 'Furthermore, Shariputra! A Bodhisattva Mahasattva also has skillful resources for wisdom and merit, which is to possess four kinds of pure precepts, which can well accumulate the resources of wisdom and merit. What are the four? They are'

菩薩摩訶薩樂法尸羅、求法尸羅、觀法尸羅、迴向菩提尸羅。舍利子！菩薩摩訶薩若具如是四種清凈尸羅，能善積集智德資糧善巧之行。

「複次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四種忍法，能為智德資糧善巧。何等為四？一者菩薩摩訶薩勤求法時，善能忍受一切粗惡非法言說。二者菩薩摩訶薩勤求法時，善能堪忍一切風日寒熱飢渴。三者菩薩摩訶薩勤求法時，于阿遮利耶、鄔波陀耶二勝師所，隨有訓誨頂戴領受。四者菩薩摩訶薩勤求法時，善能信解于空無相無愿之法。舍利子！如是四種含受忍法能為智德資糧之行。

「複次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四種精進，能為智德資糧善巧。何等為四？所謂菩薩摩訶薩堅固精進聽聞正法、堅固精進任持正法、堅固精進演說正法、堅固精進修行正行。舍利子！如是四種堅固精進能為智德資糧之行。

「複次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四種靜慮，於法修習，能為智德資糧善巧。何等為四？一者菩薩常樂行遠離法，二者樂獨專一守靜山林，三者常樂尋求神通靜慮，四者常勤修行廣大佛智。舍利子！如是四種正法靜慮能為智德資糧之行。

「複次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩（偉大的菩薩）喜愛法戒（樂於持守佛法的戒律），追求法戒（精進地尋求佛法戒律），觀察法戒（深入觀察佛法戒律），迴向菩提戒（將持戒的功德迴向于證悟菩提）。舍利子（佛陀的弟子）！菩薩摩訶薩如果具備這四種清凈的戒律，就能很好地積累智慧功德的資糧，善巧地修行。其次，舍利子！菩薩摩訶薩還有智慧功德資糧的善巧，即能具足四種忍法，能作為智慧功德資糧的善巧。是哪四種呢？第一，菩薩摩訶薩在勤求佛法時，能夠很好地忍受一切粗暴惡劣、不合佛法的言語。第二，菩薩摩訶薩在勤求佛法時，能夠很好地忍受一切風吹日曬、寒冷炎熱、飢餓乾渴。第三，菩薩摩訶薩在勤求佛法時，對於阿遮利耶（軌範師）、鄔波陀耶（親教師）這兩位殊勝的老師，凡有教誨都能恭敬地接受。第四，菩薩摩訶薩在勤求佛法時，能夠很好地信解空、無相、無愿的佛法。舍利子！這四種含受忍法能作為智慧功德資糧的修行。其次，舍利子！菩薩摩訶薩還有智慧功德資糧的善巧，即能具足四種精進，能作為智慧功德資糧的善巧。是哪四種呢？就是菩薩摩訶薩堅定精進地聽聞正法，堅定精進地受持正法，堅定精進地演說正法，堅定精進地修行正行。舍利子！這四種堅固的精進能作為智慧功德資糧的修行。其次，舍利子！菩薩摩訶薩還有智慧功德資糧的善巧，即能具足四種靜慮（禪定），在佛法上修習，能作為智慧功德資糧的善巧。是哪四種呢？第一，菩薩常常喜歡修行遠離喧囂的法，第二，喜歡獨自專一地在寂靜的山林中修行，第三，常常喜歡尋求神通禪定，第四，常常勤奮地修行廣大的佛陀智慧。舍利子！這四種正法的禪定能作為智慧功德資糧的修行。其次，舍利子！菩薩摩訶薩還有智慧功德資糧的善巧，即能具足四

【English Translation】 English version: Bodhisattva Mahasattvas (great Bodhisattvas) delight in the Sila of Dharma (the precepts of the Dharma), seek the Sila of Dharma, observe the Sila of Dharma, and dedicate their Sila to Bodhi (enlightenment). Shariputra (a disciple of the Buddha)! If Bodhisattva Mahasattvas possess these four kinds of pure Sila, they can well accumulate the resources of wisdom and merit, and skillfully practice. Furthermore, Shariputra! Bodhisattva Mahasattvas also have skillful means for the resources of wisdom and merit, that is, they can possess four kinds of forbearance, which can serve as skillful means for the resources of wisdom and merit. What are the four? First, when Bodhisattva Mahasattvas diligently seek the Dharma, they can well endure all harsh, evil, and unlawful words. Second, when Bodhisattva Mahasattvas diligently seek the Dharma, they can well endure all wind, sun, cold, heat, hunger, and thirst. Third, when Bodhisattva Mahasattvas diligently seek the Dharma, they respectfully accept all teachings from their two venerable teachers, Acharya (preceptor) and Upadhyaya (teacher). Fourth, when Bodhisattva Mahasattvas diligently seek the Dharma, they can well understand the Dharma of emptiness, no-form, and no-desire. Shariputra! These four kinds of forbearance can serve as practices for the resources of wisdom and merit. Furthermore, Shariputra! Bodhisattva Mahasattvas also have skillful means for the resources of wisdom and merit, that is, they can possess four kinds of diligence, which can serve as skillful means for the resources of wisdom and merit. What are the four? They are that Bodhisattva Mahasattvas are firmly diligent in listening to the Right Dharma, firmly diligent in upholding the Right Dharma, firmly diligent in expounding the Right Dharma, and firmly diligent in practicing the Right Conduct. Shariputra! These four kinds of firm diligence can serve as practices for the resources of wisdom and merit. Furthermore, Shariputra! Bodhisattva Mahasattvas also have skillful means for the resources of wisdom and merit, that is, they can possess four kinds of Dhyana (meditation), and practice them in the Dharma, which can serve as skillful means for the resources of wisdom and merit. What are the four? First, Bodhisattvas always like to practice the Dharma of detachment from the noisy world; second, they like to practice alone in quiet mountains and forests; third, they always like to seek meditative concentration with supernatural powers; fourth, they always diligently practice the vast wisdom of the Buddha. Shariputra! These four kinds of Right Dharma Dhyana can serve as practices for the resources of wisdom and merit. Furthermore, Shariputra! Bodhisattva Mahasattvas also have skillful means for the resources of wisdom and merit, that is, they can possess four

種正法智慧光明，能為智德資糧善巧。何等為四？所謂菩薩摩訶薩修行如是智慧光明，不住于斷、不說于常、不違緣起、信解無我。舍利子、如是四種諸慧光明能為智德資糧正行。

「複次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能成就四種正法無上方便，能為智德資糧善巧。何等為四？所謂菩薩摩訶薩修行般若波羅蜜多故，隨順世間、隨順經典、隨順妙法、隨順凈智。舍利子！如是四種正法方便能為智德資糧正行。

「複次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能進趣四種法道，能為智德資糧善巧。何等為四？所謂菩薩摩訶薩以依般若波羅蜜多故，具足修行到彼岸道、七覺分道、八聖支道、趣向一切智者智道。舍利子！如是四種正法之道能為智德資糧正行。

「複次舍利子！菩薩摩訶薩復有智德資糧善巧，謂具四種無厭足法，則能善集智德資糧。何等為四？所謂菩薩摩訶薩以修行般若波羅蜜多故，奉持正法無量聽聞無有厭足、為眾說法無有厭足、觀察理義無有厭足、智慧方便無有厭足。舍利子！如是四種無厭足法能集智德資糧正行。

「複次舍利子！菩薩摩訶薩如是智德資糧善巧，隨遍入於一切行處。何以故？舍利子！當知佈施由智資糧而成就故，如是持戒忍辱精進靜慮正慧亦是智

【現代漢語翻譯】現代漢語譯本培養正確的智慧之光，能夠成為智慧功德的資糧和善巧。哪四種呢？就是菩薩摩訶薩修行這樣的智慧之光時，不住于斷見，不說有常見，不違背緣起法，並且信解無我。舍利子（佛陀的十大弟子之一，以智慧著稱），這四種智慧之光能夠成為智慧功德的資糧和正確的修行。

再者，舍利子！菩薩摩訶薩還有智慧功德資糧的善巧，就是能夠成就四種正法的無上方便，能夠成為智慧功德的資糧和善巧。哪四種呢？就是菩薩摩訶薩修行般若波羅蜜多（智慧到彼岸）的緣故，隨順世間法，隨順經典，隨順微妙的佛法，隨順清凈的智慧。舍利子！這四種正法方便能夠成為智慧功德的資糧和正確的修行。

再者，舍利子！菩薩摩訶薩還有智慧功德資糧的善巧，就是能夠進入四種法道，能夠成為智慧功德的資糧和善巧。哪四種呢？就是菩薩摩訶薩因為依靠般若波羅蜜多的緣故，具足修行到達彼岸之道，七覺分道（七種覺悟的因素），八聖支道（八種正確的修行方法），以及趨向一切智者（佛陀）的智慧之道。舍利子！這四種正法之道能夠成為智慧功德的資糧和正確的修行。

再者，舍利子！菩薩摩訶薩還有智慧功德資糧的善巧，就是具足四種沒有厭足的法，就能夠很好地積聚智慧功德的資糧。哪四種呢？就是菩薩摩訶薩因為修行般若波羅蜜多的緣故，奉持正法，無量聽聞佛法而沒有厭足，為眾生說法而沒有厭足，觀察佛法義理而沒有厭足，運用智慧和方便而沒有厭足。舍利子！這四種沒有厭足的法能夠積聚智慧功德的資糧和正確的修行。

再者，舍利子！菩薩摩訶薩這樣的智慧功德資糧的善巧，普遍進入一切的修行之處。為什麼呢？舍利子！應當知道佈施因為智慧資糧而成就，同樣，持戒、忍辱、精進、禪定、正慧也是智慧資糧所成就。

【English Translation】 English version Cultivating the light of correct wisdom is skillful in providing the resources for wisdom and virtue. What are the four? They are when a Bodhisattva Mahasattva (a great Bodhisattva) cultivates such light of wisdom, they do not dwell in annihilation, do not speak of permanence, do not violate dependent origination, and believe in the understanding of no-self. Shariputra (one of Buddha's ten great disciples, known for his wisdom), these four kinds of wisdom light can become the resources for wisdom and virtue and correct practice.

Furthermore, Shariputra! A Bodhisattva Mahasattva also has skillful means for the resources of wisdom and virtue, which is the ability to achieve four kinds of supreme expedient means of the Dharma, which can become the resources for wisdom and virtue and skillful means. What are the four? They are when a Bodhisattva Mahasattva cultivates Prajna Paramita (perfection of wisdom), they accord with the world, accord with the scriptures, accord with the wonderful Dharma, and accord with pure wisdom. Shariputra! These four kinds of expedient means of the Dharma can become the resources for wisdom and virtue and correct practice.

Furthermore, Shariputra! A Bodhisattva Mahasattva also has skillful means for the resources of wisdom and virtue, which is the ability to enter four paths of the Dharma, which can become the resources for wisdom and virtue and skillful means. What are the four? They are when a Bodhisattva Mahasattva relies on Prajna Paramita, they fully cultivate the path to the other shore, the path of the seven factors of enlightenment, the path of the eightfold noble path, and the path of wisdom that leads to the all-knowing one (Buddha). Shariputra! These four paths of the Dharma can become the resources for wisdom and virtue and correct practice.

Furthermore, Shariputra! A Bodhisattva Mahasattva also has skillful means for the resources of wisdom and virtue, which is to possess four kinds of inexhaustible practices, which can then well accumulate the resources of wisdom and virtue. What are the four? They are when a Bodhisattva Mahasattva cultivates Prajna Paramita, they uphold the Dharma, listen to the Dharma limitlessly without being satiated, preach the Dharma to sentient beings without being satiated, contemplate the meaning of the Dharma without being satiated, and use wisdom and skillful means without being satiated. Shariputra! These four kinds of inexhaustible practices can accumulate the resources for wisdom and virtue and correct practice.

Furthermore, Shariputra! Such skillful means for the resources of wisdom and virtue of a Bodhisattva Mahasattva pervade all places of practice. Why is that? Shariputra! You should know that giving is accomplished through the resources of wisdom, and likewise, keeping precepts, patience, diligence, meditation, and right wisdom are also accomplished through the resources of wisdom.

德資糧成就，乃至慈悲喜捨一切善法亦因智德資糧成就。何以故？舍利子！菩薩摩訶薩所有發起堅固正行皆依正智，彼一切行智為前導。由是菩薩具大智故，為諸無智之所歸趣，一切惡魔不得其便，諸佛如來所共加護，將得趣入一切智智。舍利子！是為菩薩智德資糧善巧之行。若諸菩薩摩訶薩成就如是福智二種資糧善巧，當知修行般若波羅蜜多故獲是資糧善巧之力。

「複次舍利子！云何菩薩摩訶薩念住善巧？舍利子！所謂菩薩摩訶薩修行般若波羅蜜多故，具足修習四種念住，則能成就方便善巧。舍利子！何等為四？一者于身隨身觀察修習念住，二者于受隨受觀察修習念住，三者於心隨心觀察修習念住，四者於法隨法觀察修習念住。舍利子！菩薩摩訶薩修行般若波羅蜜多故，云何于身隨身觀察修習念住？舍利子！菩薩于身住隨身念，觀察是身前際過咎，是菩薩摩訶薩作是思惟：『如是身者，顛倒業起因緣所生，本無主宰、無所攝受。如彼卉木叢林諸藥草等從因緣生，本無主宰、無所攝受。此身又如館舍所起，皆由草木墻塹眾緣所共合成。此身亦爾，但為蘊界處等之所攝持，而其本性空無有我無有我所、無常無恒無有堅住、非不變法。我今不應於是身份妄有所計，是故我今當以如是不堅之身用貿堅身。何等身者名

【現代漢語翻譯】現代漢語譯本：菩薩的智慧功德資糧成就，乃至慈悲喜捨一切善法，也都是因為智慧功德資糧的成就。為什麼呢？舍利子！菩薩摩訶薩所有發起堅固的正行，都依賴於正確的智慧，他們的一切行為都以智慧為先導。因此，菩薩因為具有大智慧，成為那些沒有智慧的人的歸宿，一切惡魔都無法找到機會加害，諸佛如來共同加持護佑，將要進入一切智智（指佛的智慧）。舍利子！這就是菩薩智慧功德資糧的善巧修行。如果菩薩摩訶薩成就了福德和智慧這兩種資糧的善巧，應當知道這是因為修行般若波羅蜜多（指通過修行達到智慧的圓滿）而獲得的資糧善巧之力。再者，舍利子！菩薩摩訶薩如何善巧地運用念住呢？舍利子！菩薩摩訶薩因為修行般若波羅蜜多，具足修習四種念住，就能成就方便善巧。舍利子！哪四種呢？第一，于身體隨身觀察修習念住；第二，于感受隨感受觀察修習念住；第三，於心隨心觀察修習念住；第四，於法隨法觀察修習念住。舍利子！菩薩摩訶薩因為修行般若波羅蜜多，如何于身體隨身觀察修習念住呢？舍利子！菩薩安住于身體的隨身念，觀察這個身體過去所犯的過錯，這位菩薩摩訶薩這樣思考：『這個身體，是由顛倒的業力因緣所生，本來沒有主宰，也沒有被誰所擁有。就像那些草木叢林、各種藥草等，從因緣而生，本來沒有主宰，也沒有被誰所擁有。這個身體又像旅館一樣，都是由草木、墻壁、溝渠等各種因緣共同合成。這個身體也是這樣，只是被蘊、界、處等所攝持，而它的本性是空無的，沒有我，沒有我所，無常，不恒定，沒有堅固的住處，不是不變的法。我現在不應該對這個身體妄加執著，所以我現在應當用這個不堅固的身體去換取堅固的身體。什麼樣的身體叫做堅固的身體呢？』

【English Translation】 English version: The accomplishment of a Bodhisattva's wisdom merit resources, and even all good dharmas such as loving-kindness, compassion, joy, and equanimity, are also due to the accomplishment of wisdom merit resources. Why is that? Shariputra! All the firm and righteous practices initiated by a Bodhisattva Mahasattva rely on correct wisdom, and all their actions are guided by wisdom. Therefore, because Bodhisattvas possess great wisdom, they become the refuge for those without wisdom. All evil demons cannot find an opportunity to harm them, and they are jointly protected by all Buddhas and Tathagatas, and will enter into all-knowing wisdom (Buddha's wisdom). Shariputra! This is the skillful practice of a Bodhisattva's wisdom merit resources. If a Bodhisattva Mahasattva achieves the skillful mastery of both merit and wisdom resources, it should be known that this is the power of skillful resources obtained through the practice of Prajna Paramita (the perfection of wisdom). Furthermore, Shariputra! How does a Bodhisattva Mahasattva skillfully apply the mindfulness? Shariputra! Because a Bodhisattva Mahasattva practices Prajna Paramita, they fully cultivate the four foundations of mindfulness, and thus achieve skillful means. Shariputra! What are the four? First, observing the body in the body, cultivating mindfulness; second, observing feelings in feelings, cultivating mindfulness; third, observing the mind in the mind, cultivating mindfulness; fourth, observing dharmas in dharmas, cultivating mindfulness. Shariputra! How does a Bodhisattva Mahasattva, through the practice of Prajna Paramita, observe the body in the body, cultivating mindfulness? Shariputra! A Bodhisattva dwells in mindfulness of the body, observing the past faults of this body. This Bodhisattva Mahasattva thinks thus: 'This body is born from the causes and conditions of inverted karma, originally without a master, and not possessed by anyone. Like those grasses, forests, and various herbs, which are born from causes and conditions, originally without a master, and not possessed by anyone. This body is also like a lodging house, all composed of various causes and conditions such as grass, wood, walls, and ditches. This body is also like this, only held by the aggregates, realms, and sense bases, and its nature is empty, without self, without what belongs to self, impermanent, not constant, without a firm dwelling, not an unchanging dharma. I should not now cling to this body with delusion, so I should now use this impermanent body to exchange for a permanent body. What kind of body is called a permanent body?'

為堅實？謂如來身是堅實身。我觀是身極為虛偽，要當成辦如來之身。何以故？如來身者即是法身、金剛之身、不可壞身、堅固之身、超於三界最勝之身。』又作是念：『我此身者無量過咎之所雜染，我當求證離諸過染如來之身。』舍利子！是菩薩摩訶薩以諸覺慧簡擇力故，觀察是身四大種攝，為諸隨眠所依窟宅，是故我今當以此身為諸眾生驅役給使。何以故？譬如世間外四大種，所謂地界水火風界，以種種門無量差別眾具資財，饒益養育一切眾生。我今亦爾，用此四大所合成身，以種種門無量差別境界資財，當爲眾生之所受用。舍利子！是菩薩摩訶薩由依般若波羅蜜多觀察是身，有如是等大義用故，雖觀此身體性是苦而不厭患如是苦身，雖觀是身究竟儘性而不厭患流轉受生，雖觀是身其性無我而無厭倦成熟眾生，雖觀是身我寂滅性而不墮彼永舍寂滅，雖觀身空無相遠離而不墮于遠離邊際。舍利子！是菩薩摩訶薩於此身法住隨身觀，觀察是身無實無堅。又于內身住隨身觀隨內而行，于諸煩惱無復容受。又于外身住隨身觀隨外而行，于諸煩惱不與共住。舍利子！是菩薩摩訶薩成就如是身念住已，其身清凈無有染污，具足一切清凈身業，得清凈相莊嚴之身。既具如是莊嚴身故，為諸天人之所歸仰。舍利子！是名菩薩摩訶薩

修行般若波羅蜜多故，於此身法隨身觀察修習念住。

「複次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何于受隨受觀察修習念住？舍利子！菩薩摩訶薩作是思惟：『諸所有受一切皆苦。我於今者具覺慧力，于如是受當善抉擇，以智抉擇、以慧抉擇、方便抉擇。』是菩薩摩訶薩既具如是勝抉擇力，雖受於樂當樂觸時，即於一切善道眾生起大慈心，不為貪慾隨眠所惱。雖受于苦當苦觸時，即於一切惡道眾生起大悲心，不為瞋恚隨眠所惱。雖復受諸不苦不樂，當觸受時不為無明隨眠所惱。舍利子！是菩薩摩訶薩由依般若波羅蜜多具足如是觀解力故，隨受而行，修習念住所受諸受，若苦、若樂、不苦不樂，善能觀察諸受出離，又能令彼一切眾生證受遍智寂滅之法。又作是念：『此諸眾生具煩惱故無有智慧，不能了知諸受出離。何以故？若受樂時便生貪愛，若受苦時便生瞋恚，若受不苦不樂便起愚癡。而況我輩諸菩薩等隨智慧行，一切所受諸過失法皆已息滅，豈當於受更起煩惱？我於今者應具發起方便善巧及與大悲攝諸眾生，令于諸受皆得息滅。』舍利子！如是菩薩何因緣故，說于諸受而能不隨？舍利子！謂于諸受智慧簡擇，能引於樂不引于苦。舍利子！復以何等智慧簡擇？謂是菩薩觀察此中無能受者，若我、若有情

【現代漢語翻譯】現代漢語譯本：由於修行般若波羅蜜多，因此在此身法中，隨身觀察修習念住。

『舍利子（佛陀弟子，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多（智慧的完美）時，如何于感受隨感受觀察修習念住？』舍利子！菩薩摩訶薩這樣思惟：『所有感受皆是苦。我如今具足覺慧之力，對於這樣的感受應當善加抉擇，以智慧抉擇、以慧抉擇、以方便抉擇。』這位菩薩摩訶薩既然具足如此殊勝的抉擇力，即使感受快樂，當接觸到樂的感受時，立即對一切善道眾生生起大慈心，不被貪慾隨眠（潛在的貪慾習性）所困擾。即使感受痛苦，當接觸到苦的感受時，立即對一切惡道眾生生起大悲心，不被瞋恚隨眠（潛在的嗔恨習性）所困擾。即使感受不苦不樂，當接觸到不苦不樂的感受時，也不被無明隨眠（潛在的無知習性）所困擾。舍利子！這位菩薩摩訶薩由於依仗般若波羅蜜多，具足這樣的觀解力，隨順感受而行，修習念住，所感受的諸種感受，無論是苦、樂、還是不苦不樂，都能善於觀察諸感受的出離，又能令一切眾生證得遍知寂滅之法。又這樣想：『這些眾生因為有煩惱而沒有智慧，不能瞭解諸感受的出離。為什麼呢？如果感受快樂就生起貪愛，如果感受痛苦就生起嗔恨，如果感受不苦不樂就生起愚癡。何況我們這些菩薩，隨智慧而行，一切所感受的過失之法都已息滅，怎麼會在感受上再生起煩惱呢？我如今應當發起方便善巧以及大悲心來攝受眾生，使他們對於諸感受都能得到息滅。』舍利子！這樣的菩薩因為什麼緣故，說對於諸感受能夠不隨順呢？舍利子！因為對於諸感受有智慧的簡擇，能引導向快樂而不引導向痛苦。舍利子！又以什麼樣的智慧簡擇呢？就是這位菩薩觀察到其中沒有能感受者，無論是『我』，還是『有情』（眾生）。

【English Translation】 English version: By practicing the Perfection of Wisdom (Prajnaparamita), one observes and cultivates mindfulness of the body in this very body.

'Furthermore, Shariputra (a disciple of the Buddha, known for his wisdom)! When a Bodhisattva Mahasattva (a great Bodhisattva) practices the Perfection of Wisdom, how does one observe and cultivate mindfulness of feelings as they arise? Shariputra! A Bodhisattva Mahasattva thinks thus: 『All feelings are suffering. I, now possessing the power of awakened wisdom, should rightly discern these feelings, discerning with wisdom, discerning with insight, and discerning with skillful means.』 This Bodhisattva Mahasattva, having such superior power of discernment, even when experiencing pleasure, upon contact with pleasant feelings, immediately generates great loving-kindness towards all beings in the good realms, and is not troubled by the latent tendency of craving. Even when experiencing pain, upon contact with painful feelings, immediately generates great compassion towards all beings in the evil realms, and is not troubled by the latent tendency of hatred. Even when experiencing neither-pleasure-nor-pain, upon contact with such feelings, is not troubled by the latent tendency of ignorance. Shariputra! This Bodhisattva Mahasattva, relying on the Perfection of Wisdom, possesses such power of understanding, and thus, acting in accordance with feelings, cultivates mindfulness. Whatever feelings are experienced, whether painful, pleasant, or neither-painful-nor-pleasant, one is able to skillfully observe the liberation from these feelings, and is also able to lead all beings to realize the Dharma of omniscient quiescence. One also thinks: 『These beings, due to their afflictions, lack wisdom and cannot understand the liberation from feelings. Why is this? If they experience pleasure, they generate craving; if they experience pain, they generate hatred; if they experience neither-pleasure-nor-pain, they generate ignorance. How much more so should we Bodhisattvas, who act in accordance with wisdom, have all the faults of feelings extinguished, and how could we generate further afflictions from feelings? I should now generate skillful means and great compassion to embrace all beings, so that they may all attain the cessation of feelings.』 Shariputra! For what reason does such a Bodhisattva say that one is able to not follow feelings? Shariputra! It is because one has the wisdom to discern feelings, which can lead to pleasure but not to pain. Shariputra! And with what kind of wisdom does one discern? It is that this Bodhisattva observes that there is no experiencer within, neither 『I』 nor 『sentient being』.

、若命者、若數取等。於是觀察竟無能受，唯有受者。有何等受？所謂執受、攝受、取受、有得受、顛倒受、分別受、見隨眠受、眼想所生受乃至意想所生受、色想所生受乃至法想所生受，及彼種種眼觸所生受。如是廣說若內若外所有諸法，乃至諸觸緣所生受，若苦若樂不苦不樂，如是等相是名為受。

「複次舍利子！諸佛如來分別諸受無量諸門差別之相。舍利子！如來或時說為一受，所謂一心了別諸境。或說二受，謂內及外。或說三受，所謂過去了別、未來了別、現在了別。或說四受，所謂地水火風界別。或說五受，所謂思惟如是五蘊。或說六受，所謂分別如是六處。或說七受，謂七識住。或說八受，所謂八邪方便之相。或說九受，所謂九位眾生所居。或說十受，所謂十善業道等。舍利子！如是廣說乃至無量一切諸受，隨所緣境、隨所作意，限量分齊有爾所受。然諸如來說受無量。何以故？眾生無量故，隨有眾生各具如是無量諸受。舍利子！如是菩薩摩訶薩云何于受住隨受觀？舍利子！謂諸菩薩以清凈智，方便善攝一切眾生所有諸受生滅住異，及善了知一切眾生善不善等所有受智。若諸菩薩如是隨觀，是名于受具足觀察。舍利子！如是名為菩薩摩訶薩修行般若波羅蜜多故，於一切受隨受觀察修習念住。

【現代漢語翻譯】現代漢語譯本：如果說有命者，或者說有數取等（補特伽羅，指代輪迴的主體）。那麼觀察之後，會發現並沒有一個能接受者，只有感受本身。那麼有哪些感受呢？就是所謂的執受（對事物的執著感受）、攝受（被事物吸引的感受）、取受（獲取事物的感受）、有得受（獲得事物后的感受）、顛倒受（與事實相反的感受）、分別受（區分事物的感受）、見隨眠受（由錯誤的見解產生的潛在感受）、眼想所生受乃至意想所生受、色想所生受乃至法想所生受，以及各種各樣的眼觸所生受。像這樣廣泛地說明，無論是內在還是外在的所有諸法，乃至各種觸緣所生的感受，無論是苦、樂還是不苦不樂，這些都是感受的各種表現形式，這就是所謂的受。再者，舍利子！諸佛如來分別各種感受，有無量多種不同的方面。舍利子！如來有時說為一種感受，就是一心了別各種境界。有時說為兩種感受，即內在和外在。有時說為三種感受，即過去了別、未來了別、現在了別。有時說為四種感受，即地、水、火、風四界分別。有時說為五種感受，即思惟五蘊（色、受、想、行、識）。有時說為六種感受，即分別六處（眼、耳、鼻、舌、身、意）。有時說為七種感受，即七識住（七種意識的停留狀態）。有時說為八種感受，即八邪方便（八種錯誤的修行方法）。有時說為九種感受，即九位眾生所居（九種不同層次的眾生所居住的地方）。有時說為十種感受，即十善業道等。舍利子！像這樣廣泛地說明，乃至無量的一切感受，都隨著所緣的境界、隨著所作的意念，在一定的範圍內有這些感受。然而諸如來說感受是無量的。為什麼呢？因為眾生是無量的，隨著眾生各自具有這樣無量的感受。舍利子！像這樣，菩薩摩訶薩如何安住于感受，並隨順觀察感受呢？舍利子！就是說，菩薩以清凈的智慧，方便善巧地攝受一切眾生所有的感受的生起、滅去、住留、變化，並且善於了知一切眾生善與不善等所有的感受智慧。如果菩薩這樣隨順觀察，就叫做對感受具足觀察。舍利子！這就叫做菩薩摩訶薩修行般若波羅蜜多，因此對於一切感受隨順觀察，修習念住。

【English Translation】 English version: If there is a 'life' or a 'number-taker' (Pudgala, referring to the subject of reincarnation), then upon observation, it is found that there is no receiver, only the feeling itself. What kinds of feelings are there? They are what is called clinging-feeling (the feeling of attachment to things), grasping-feeling (the feeling of being attracted by things), taking-feeling (the feeling of acquiring things), having-feeling (the feeling after obtaining things), inverted-feeling (feelings contrary to reality), discriminating-feeling (the feeling of distinguishing things), latent-view-feeling (latent feelings arising from wrong views), feelings arising from eye-thought, and so on up to feelings arising from mind-thought, feelings arising from form-thought, and so on up to feelings arising from dharma-thought, as well as various feelings arising from eye-contact. Thus, broadly speaking, all phenomena, whether internal or external, up to all feelings arising from contact, whether they are pleasant, unpleasant, or neither pleasant nor unpleasant, these are all the various manifestations of feeling, and this is what is called 'feeling'. Furthermore, Shariputra! The Tathagatas (Buddhas) distinguish various feelings in countless different aspects. Shariputra! Sometimes the Tathagata speaks of one feeling, which is the mind's single discernment of all realms. Sometimes he speaks of two feelings, namely internal and external. Sometimes he speaks of three feelings, namely past discernment, future discernment, and present discernment. Sometimes he speaks of four feelings, namely the distinctions of earth, water, fire, and wind elements. Sometimes he speaks of five feelings, namely contemplating the five aggregates (form, feeling, perception, mental formations, and consciousness). Sometimes he speaks of six feelings, namely distinguishing the six sense bases (eye, ear, nose, tongue, body, and mind). Sometimes he speaks of seven feelings, namely the seven abodes of consciousness (seven states where consciousness dwells). Sometimes he speaks of eight feelings, namely the eight wrong paths of practice. Sometimes he speaks of nine feelings, namely the nine abodes of beings (nine different levels where beings reside). Sometimes he speaks of ten feelings, namely the ten paths of wholesome action, and so on. Shariputra! Thus, broadly speaking, up to countless feelings, all feelings, according to the object of focus and according to the intention, exist within certain limits. However, the Tathagatas say that feelings are immeasurable. Why is that? Because beings are immeasurable, and each being possesses such immeasurable feelings. Shariputra! How then does a Bodhisattva Mahasattva abide in feeling and observe feelings accordingly? Shariputra! It is that the Bodhisattva, with pure wisdom, skillfully and expediently encompasses the arising, ceasing, abiding, and changing of all feelings of all beings, and is skilled in knowing the wisdom of all feelings, whether wholesome or unwholesome, of all beings. If a Bodhisattva observes in this way, it is called complete observation of feelings. Shariputra! This is called a Bodhisattva Mahasattva practicing Prajnaparamita, and therefore, regarding all feelings, observing accordingly, and cultivating mindfulness.

「複次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何於心隨心觀察修習念住？舍利子！是諸菩薩摩訶薩無有忘念，密護防守離諸散亂，觀察於心生滅散壞唸唸不住，于內于外不住不轉，是名菩薩正觀於心。舍利子！是菩薩摩訶薩復作是念：『我憶最初曾所發心，如是諸心生已即滅、離散變壞，不可了知詣何方所。又我所有無量諸心積集善根，生已即滅，離散變壞無有方所。又我所有無量心相迴向菩提，而心體相不能自了。云何此心能作是念：「我當證覺阿耨多羅三藐三菩提耶？」何以故？以此心體不能了心、不能觀心、不能通達于自心故。』舍利子！是菩薩摩訶薩復作是念：『若菩提心由善根心無有失者，則善根心由迴向心無有迷失。若迴向心由菩提故無有失者，則阿耨多羅三藐三菩提為無有失。』是菩薩摩訶薩作是觀已，于無迷失不恐不怖。復作是念：『此緣起法因果不壞，雖復是心法性無有自性、無有作用、無有主宰，然此諸法依止因緣而得生起。我當隨其所欲積集善根，既積集已修相應行，終不捨離是心法性。』

「複次舍利子！菩薩摩訶薩云何此中積集之相？舍利子！是諸菩薩摩訶薩作如是觀積集之相，是心本性猶如幻化，無有一法而可施者。是心法性而能佈施一切眾生，迴向積集莊嚴佛土，是則

【現代漢語翻譯】現代漢語譯本：「再者，舍利子！菩薩摩訶薩在修行般若波羅蜜多時，如何用心隨心觀察修習念住呢？舍利子！這些菩薩摩訶薩沒有忘失正念，嚴密守護，防止散亂，觀察心念的生起、滅去、散壞，唸唸不住留，對於內心和外在都不執著不轉變，這叫做菩薩正確地觀察心念。舍利子！這些菩薩摩訶薩又這樣想：『我回憶最初所發的心，這些心生起后就滅去、離散、變壞，無法知道去了哪裡。我又所有無量的心積累的善根，生起后就滅去、離散、變壞，沒有去處。我又所有無量的心相迴向菩提（覺悟），而心體本身卻不能自己瞭解。這心怎麼能這樣想：「我應當證得阿耨多羅三藐三菩提（無上正等正覺）呢？」為什麼呢？因為這心體不能瞭解心、不能觀察心、不能通達自己的心。』舍利子！這些菩薩摩訶薩又這樣想：『如果菩提心因為善根心而沒有失壞，那麼善根心因為迴向心而沒有迷失。如果迴向心因為菩提而沒有失壞，那麼阿耨多羅三藐三菩提也就不會失壞。』這些菩薩摩訶薩這樣觀察后，對於不迷失不恐懼不害怕。又這樣想：『這緣起法因果不壞，雖然這心法性沒有自性、沒有作用、沒有主宰，然而這些法依靠因緣而生起。我應當隨其所愿積累善根，積累之後修習相應的行為，最終不捨離這心法性。』「再者，舍利子！菩薩摩訶薩如何在此中積累功德呢？舍利子！這些菩薩摩訶薩這樣觀察積累功德的相狀，這心本性猶如幻化，沒有一法可以施捨。這心法性卻能佈施一切眾生，迴向積累莊嚴佛土，這就是菩薩的積累之相。」

【English Translation】 English version: Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, how does he observe and cultivate mindfulness by following the mind? Shariputra! These Bodhisattva Mahasattvas have no forgetfulness of mindfulness, they closely guard and protect against distractions, observing the arising, ceasing, scattering, and decaying of thoughts, not dwelling on any thought, neither internally nor externally, not clinging or changing. This is called a Bodhisattva's correct observation of the mind. Shariputra! These Bodhisattva Mahasattvas further think: 'I recall the initial intention I had, and these thoughts, once arisen, immediately cease, scatter, and decay, and it is impossible to know where they go. Also, all my countless thoughts that have accumulated roots of goodness, once arisen, immediately cease, scatter, and decay, and there is no place they go. Also, all my countless mental states that are directed towards Bodhi (enlightenment), yet the mind itself cannot understand itself. How can this mind think: 「I shall attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?」 Why? Because this mind cannot understand the mind, cannot observe the mind, and cannot comprehend its own mind.' Shariputra! These Bodhisattva Mahasattvas further think: 'If the Bodhi mind is not lost due to the mind of good roots, then the mind of good roots is not lost due to the mind of dedication. If the mind of dedication is not lost due to Bodhi, then Anuttara-samyak-sambodhi will not be lost.' Having observed this, these Bodhisattva Mahasattvas are not afraid or fearful of not being lost. They further think: 'This law of dependent origination, the cause and effect are not destroyed. Although this mind's nature has no self-nature, no function, and no master, yet these dharmas arise depending on conditions. I shall accumulate roots of goodness according to my desire, and having accumulated them, I shall practice accordingly, and ultimately not abandon this mind's nature.' Furthermore, Shariputra! How do Bodhisattva Mahasattvas accumulate merit in this context? Shariputra! These Bodhisattva Mahasattvas observe the accumulation of merit in this way: the nature of this mind is like an illusion, there is no dharma that can be given. Yet, this mind's nature can give to all sentient beings, dedicating the accumulation to adorn the Buddha-land. This is the Bodhisattva's accumulation.

名為善根積集。又舍利子！是心本性如夢所見其相寂靜，是心法性而能積集守護尸羅皆為迴向神通作用，是則名為善根積集。又舍利子！是心本性猶如陽焰究竟盡滅，是心法性而能修習一切可樂忍辱之力迴向積集莊嚴菩提，是則名為善根積集。又舍利子！心本性者如水中月究竟遠離積集之相，是心法性而能發起一切正勤迴向成熟無量佛法，是則名為善根積集。又舍利子！心本性者不可取得、不可睹見，是心法性而能修習一切靜慮解脫三摩地三摩缽底迴向諸佛勝三摩地，是則名為善根積集。又舍利子，觀此心性本非色相、無見無對、不可了知，是心法性而能修習一切慧句差別說智迴向圓滿諸佛智慧，是則名為善根積集。又舍利子！心無所緣無生無起，是心法性而能建立無量善法攝受色相，如是名為善根積集。又舍利子！心無所因亦無所生，是心法性而能攝受覺分法因，是則名為善根積集。又舍利子！心性遠離六種境界亦不生起，是心法性而能引發菩提境界因所生心，是則名為善根積集。舍利子！如是名為菩薩摩訶薩依般若波羅蜜多故，於一切心隨心觀察修習念住。

「複次舍利子！是菩薩摩訶薩又依般若波羅蜜多故，於一切心住隨心觀，為求證得勝神通故，繫縛其心修學通智。得神通已，但以一心而能善知一切心

【現代漢語翻譯】現代漢語譯本：名為善根積集。又舍利子（Śāriputra，佛陀十大弟子之一）！這顆心的本性就像夢中所見，其相寂靜。這顆心的法效能夠積集守護戒律，並將之迴向于神通的作用，這便稱為善根積集。又舍利子！這顆心的本性猶如陽焰，最終會消滅。這顆心的法效能夠修習一切令人喜悅的忍辱之力，並回向于積集莊嚴菩提，這便稱為善根積集。又舍利子！心的本性就像水中的月亮，最終遠離積集之相。這顆心的法效能夠發起一切正勤，並回向于成熟無量佛法，這便稱為善根積集。又舍利子！心的本性不可取得、不可看見。這顆心的法效能夠修習一切靜慮、解脫、三摩地（samādhi，禪定）和三摩缽底（samāpatti，等至），並回向于諸佛殊勝的三摩地，這便稱為善根積集。又舍利子，觀察這顆心的本性，它並非色相，無見無對，不可了知。這顆心的法效能夠修習一切慧句、差別說智，並回向于圓滿諸佛的智慧，這便稱為善根積集。又舍利子！心無所緣，無生無起。這顆心的法效能夠建立無量善法，攝受色相，這便稱為善根積集。又舍利子！心無所因，亦無所生。這顆心的法效能夠攝受覺分法因，這便稱為善根積集。又舍利子！心性遠離六種境界，亦不生起。這顆心的法效能夠引發菩提境界因所生的心，這便稱為善根積集。舍利子！這便稱為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）依般若波羅蜜多（prajñāpāramitā，般若波羅蜜）的緣故，於一切心隨心觀察修習念住。複次，舍利子！這位菩薩摩訶薩又依般若波羅蜜多的緣故，於一切心住隨心觀，爲了求證殊勝神通的緣故，繫縛其心修學通智。得到神通后，只用一心便能善知一切心。

【English Translation】 English version: This is called the accumulation of roots of goodness. Furthermore, Śāriputra! The nature of this mind is like a dream, its appearance is tranquil. The dharma-nature of this mind can accumulate and protect precepts, and dedicate them to the function of supernormal powers. This is called the accumulation of roots of goodness. Furthermore, Śāriputra! The nature of this mind is like a mirage, which will eventually disappear. The dharma-nature of this mind can cultivate all the powers of joyful patience, and dedicate them to the accumulation of the adornment of bodhi. This is called the accumulation of roots of goodness. Furthermore, Śāriputra! The nature of the mind is like the moon in the water, ultimately far from the appearance of accumulation. The dharma-nature of this mind can initiate all right diligence, and dedicate it to the maturation of immeasurable Buddha-dharmas. This is called the accumulation of roots of goodness. Furthermore, Śāriputra! The nature of the mind cannot be obtained or seen. The dharma-nature of this mind can cultivate all dhyāna (meditation), liberation, samādhi (concentration), and samāpatti (attainment), and dedicate them to the superior samādhi of all Buddhas. This is called the accumulation of roots of goodness. Furthermore, Śāriputra, observing the nature of this mind, it is not form, without seeing or opposition, and cannot be known. The dharma-nature of this mind can cultivate all wisdom phrases, differentiated wisdom, and dedicate them to the perfection of the wisdom of all Buddhas. This is called the accumulation of roots of goodness. Furthermore, Śāriputra! The mind has no object, no birth, and no arising. The dharma-nature of this mind can establish immeasurable good dharmas and embrace forms. This is called the accumulation of roots of goodness. Furthermore, Śāriputra! The mind has no cause and no birth. The dharma-nature of this mind can embrace the causes of the factors of enlightenment. This is called the accumulation of roots of goodness. Furthermore, Śāriputra! The nature of the mind is far from the six realms and does not arise. The dharma-nature of this mind can initiate the mind born from the cause of the realm of bodhi. This is called the accumulation of roots of goodness. Śāriputra! This is called a bodhisattva-mahāsattva, relying on prajñāpāramitā, observing and cultivating mindfulness of all minds. Furthermore, Śāriputra! This bodhisattva-mahāsattva, relying on prajñāpāramitā, dwells in the contemplation of all minds, and in order to attain superior supernormal powers, binds his mind to study the knowledge of supernormal powers. Having attained supernormal powers, with just one mind, he can skillfully know all minds.

相。既了知已，依心自體宣說諸法。舍利子！如是住隨心觀菩薩摩訶薩，以大悲力制御其心，成熟眾生而無厭倦。由是菩薩住隨心觀故，不為心盡不為心滅安住於心，但為令心遠離生死相續結縛而安住心。又復以諸心念智力，安住諸法無生無起正決定性，而不退墮二乘地中。又以是力持心相續，乃至成滿一切佛法，一剎那心相應妙慧，覺悟阿耨多羅三藐三菩提。如是舍利子！是名菩薩摩訶薩依般若波羅蜜多，於一切心隨心觀察修習念住。

「複次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何於法隨法觀察修習念住？舍利子！是菩薩摩訶薩以聖慧眼觀見諸法，乃至坐于道場，于其中間無有迷失。是菩薩於一切法住隨法觀，不見少法遠離於空、遠離無相、遠離無愿、遠離無生、遠離無起，及以遠離無加行者。又重觀察，不見少法遠離緣起。舍利子！是菩薩摩訶薩安住如是隨法觀故，不觀於法及以非法。此中何者以定為法？謂無我義是名法義，無有情義、無命者義、無數取趣義，如是等義是名為法。復以何等為非法義？所謂我見、有情見、命者見、數取趣見、斷見常見、有見無有見，如是等見是名非法。又舍利子！舉要而言，一切諸法或名為法或名非法。何以故？若能了知如是諸法皆空無相及以無愿，即一切法併名

【現代漢語翻譯】現代漢語譯本：當他完全瞭解了這些之後，就依據心的自性來宣說諸法。舍利子！像這樣安住于隨心觀的菩薩摩訶薩，以大悲的力量來控制自己的心，成熟眾生而不會感到厭倦。由於菩薩安住于隨心觀的緣故，不爲了心的止息或心的滅盡而安住於心，只是爲了讓心遠離生死相續的束縛而安住於心。又以各種心念的智慧力量，安住于諸法無生無起的正決定性，而不退墮到二乘的境界中。又以這種力量保持心的相續，乃至圓滿成就一切佛法，在一剎那心相應的微妙智慧中，覺悟阿耨多羅三藐三菩提（無上正等正覺）。像這樣，舍利子！這就是菩薩摩訶薩依據般若波羅蜜多（智慧的完美），在一切心中隨心觀察修習念住。複次，舍利子！菩薩摩訶薩在修行般若波羅蜜多時，如何對法進行隨法觀察修習念住呢？舍利子！這位菩薩摩訶薩以聖慧之眼觀察諸法，乃至坐在菩提道場，在這期間都不會迷失。這位菩薩對一切法安住于隨法觀，不見有任何法遠離空性、遠離無相、遠離無愿、遠離無生、遠離無起，以及遠離無加行者。又進一步觀察，不見有任何法遠離緣起。舍利子！這位菩薩摩訶薩安住于這樣的隨法觀，所以不觀察法和非法。這裡，什麼是以定為法呢？所謂無我的意義就是法的意義，沒有有情（眾生）的意義、沒有命者的意義、沒有數取趣（補特伽羅）的意義，像這樣的意義就稱為法。又以什麼為非法義呢？所謂我見、有情見、命者見、數取趣見、斷見、常見、有見、無有見，像這樣的見解就稱為非法。又，舍利子！總而言之，一切諸法或者稱為法，或者稱為非法。為什麼呢？如果能夠了知這些諸法都是空無自性、無相、以及無愿的，那麼一切法都稱為

【English Translation】 English version: Having fully understood this, he then proclaims all dharmas based on the very nature of the mind. Shariputra! Such a Bodhisattva Mahasattva, abiding in the contemplation of mind, controls his mind with the power of great compassion, maturing sentient beings without weariness. Because the Bodhisattva abides in the contemplation of mind, he does not abide in the mind for the sake of the cessation of mind or the extinction of mind, but only to lead the mind away from the bonds of the cycle of birth and death. Furthermore, with the power of various mental thoughts and wisdom, he abides in the true determination of the non-arising and non-origination of all dharmas, and does not fall back into the stage of the two vehicles. Moreover, with this power, he maintains the continuity of mind, until he fully accomplishes all Buddha-dharmas, and in a moment of mind corresponding to wondrous wisdom, he awakens to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Thus, Shariputra! This is called the Bodhisattva Mahasattva, relying on the Prajnaparamita (perfection of wisdom), observing and cultivating mindfulness in all minds according to the mind. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Prajnaparamita, how does he observe and cultivate mindfulness of dharmas according to dharmas? Shariputra! This Bodhisattva Mahasattva, with the eye of holy wisdom, observes all dharmas, and even while sitting at the Bodhi-mandala (place of enlightenment), he does not become lost in the meantime. This Bodhisattva abides in the contemplation of dharmas according to dharmas in all dharmas, and does not see any dharma that is separate from emptiness, separate from no-sign, separate from no-wish, separate from no-birth, separate from no-origination, and separate from no-activity. Furthermore, upon further observation, he does not see any dharma that is separate from dependent origination. Shariputra! This Bodhisattva Mahasattva, abiding in such contemplation of dharmas according to dharmas, does not contemplate dharma and non-dharma. Here, what is defined as dharma? The meaning of no-self is the meaning of dharma, the meaning of no sentient being, the meaning of no life-giver, the meaning of no person (pudgala), such meanings are called dharma. And what is defined as non-dharma? The views of self, the views of sentient beings, the views of life-givers, the views of persons, the views of annihilation, the views of permanence, the views of existence, the views of non-existence, such views are called non-dharma. Moreover, Shariputra! In short, all dharmas are either called dharma or non-dharma. Why is that? If one can understand that all these dharmas are empty, without characteristics, and without wishes, then all dharmas are called

為法。若有計著我及我所諸見隨眠，即一切法併名非法。舍利子！菩薩摩訶薩依般若波羅蜜多故住隨法觀已，不見一法而非佛法、而非是佛、而非是道、而非解脫、而非出離者。是菩薩摩訶薩了知諸法皆出離已，又復獲得無障大悲，觀諸眾生所有煩惱皆從虛假妄想而生，知諸煩惱體性自離。何以故？是諸煩惱等趣了義，無少煩惱可積可集。如是隨覺即是菩提，煩惱之性即菩提性。菩薩如是雖安住念而無所住，非憶非忘，而能了知念所安住。何以故？所安住念即名法界，若住法界即住有情界，若住有情界即住虛空界，由如是故說此諸法與虛空等。舍利子！如是住隨法觀菩薩摩訶薩依趣佛法故，信解諸法即是佛法。雖復發起如是盡智，而於無為盡滅之法能不作證。雖復發起無生之智，愍諸含識而現受生，又不捨離無生實際。舍利子！是菩薩摩訶薩于諸法中安住念故，遍能攝受二乘諸法。雖於一切假立諸法安住于念，而此正念無散無失，乃至后際於一切法隨法觀察修習念住，能以無量言說所說，不平等境平等趣入一切佛法，能令一切眾生心喜，能摧一切堅固魔軍，因是證得自然大智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多故，於一切法隨法觀察修習念住。是則名為四種念住善巧之法。如是舍利子！菩薩摩訶薩欲得修行般

【現代漢語翻譯】現代漢語譯本：關於法，如果有人執著於我以及我所擁有的各種見解和隨眠（煩惱的潛在傾向），那麼一切法都可被稱為非法。舍利子！菩薩摩訶薩依靠般若波羅蜜多（通過智慧的完美）的緣故，安住于隨法觀（觀察事物本性的修行）之後，不會認為有任何一個法不是佛法、不是佛、不是道、不是解脫、不是出離。這位菩薩摩訶薩了知一切法皆是出離之後，又獲得無礙的大悲心，觀察到眾生所有的煩惱都從虛假的妄想而生，知道這些煩惱的體性本來就是分離的。為什麼呢？因為這些煩惱等同於究竟的真理，沒有絲毫煩惱可以積累或聚集。像這樣隨順覺悟就是菩提（覺悟），煩惱的本性就是菩提的本性。菩薩像這樣雖然安住于念（正念），卻無所執著，既不憶念也不遺忘，卻能了知念所安住之處。為什麼呢？因爲念所安住之處就叫做法界（真理的領域），如果安住於法界，就安住于有情界（眾生的領域），如果安住于有情界，就安住于虛空界，因此說這些法與虛空相等。舍利子！像這樣安住于隨法觀的菩薩摩訶薩，因為趨向佛法的緣故，相信並理解一切法就是佛法。雖然發起這樣的盡智（對所有煩惱的徹底瞭解），卻不會證入無為的盡滅之法（涅槃）。雖然發起無生之智（對事物不生不滅的理解），卻憐憫一切眾生而示現受生，又不捨離無生的實際。舍利子！這位菩薩摩訶薩在一切法中安住于唸的緣故，能夠普遍攝受二乘（聲聞乘和緣覺乘）的各種法。雖然在一切假立的法中安住于念，但這種正念不會散失，乃至到未來，在一切法中隨法觀察修習念住，能夠用無量的言說來表達，從不平等的境界平等地進入一切佛法，能夠令一切眾生心生歡喜，能夠摧毀一切堅固的魔軍，因此證得自然的大智慧。舍利子！這就是菩薩摩訶薩修行般若波羅蜜多的緣故，在一切法中隨法觀察修習念住。這被稱為四種念住善巧之法。像這樣，舍利子！菩薩摩訶薩想要修行般現代漢語譯本：若有執著于『我』及『我所』的各種見解和潛在的煩惱，那麼一切法都可被視為非法。舍利子！菩薩摩訶薩因般若波羅蜜多（智慧的完美）而安住于隨法觀（對事物本性的觀察），不會認為有任何法不是佛法、不是佛、不是道、不是解脫、不是出離。菩薩摩訶薩了知一切法皆是出離后，又獲得無礙的大悲心，觀察到眾生的煩惱皆由虛妄的妄想產生，並知煩惱的體性本自空寂。為何如此？因為這些煩惱等同於究竟的真理，沒有絲毫煩惱可以積累或聚集。如此隨順覺悟即是菩提（覺悟），煩惱的本性即是菩提的本性。菩薩雖安住于正念，卻無所執著，既不憶念也不遺忘，卻能了知正念所安住之處。為何如此？因為正念所安住之處即是法界（真理的領域），安住於法界即安住于有情界（眾生的領域），安住于有情界即安住于虛空界，因此說這些法與虛空相等。舍利子！如此安住于隨法觀的菩薩摩訶薩，因趨向佛法，信解一切法即是佛法。雖發起盡智（對煩惱的徹底瞭解），卻不證入無為的盡滅之法（涅槃）。雖發起無生之智（對事物不生不滅的理解），卻憐憫眾生而示現受生，不捨離無生的實際。舍利子！菩薩摩訶薩因在一切法中安住于正念，能普遍攝受二乘（聲聞乘和緣覺乘）的各種法。雖在一切假立的法中安住于正念，此正念卻不散失，乃至未來，在一切法中隨法觀察修習念住，能以無量言說表達，從不平等的境界平等地進入一切佛法，能令眾生心生歡喜，能摧毀一切堅固的魔軍，因此證得自然的大智慧。舍利子！這就是菩薩摩訶薩修行般若波羅蜜多，在一切法中隨法觀察修習念住。這被稱為四種念住善巧之法。舍利子！菩薩摩訶薩若欲修行般現代漢語譯本：關於法，如果有人執著于『我』以及『我所』的各種見解和潛在的煩惱，那麼一切法都可被視為非法。舍利子！菩薩摩訶薩因般若波羅蜜多（智慧的完美）而安住于隨法觀（對事物本性的觀察），不會認為有任何法不是佛法、不是佛、不是道、不是解脫、不是出離。菩薩摩訶薩了知一切法皆是出離后，又獲得無礙的大悲心，觀察到眾生的煩惱皆由虛妄的妄想產生，並知煩惱的體性本自空寂。為何如此？因為這些煩惱等同於究竟的真理，沒有絲毫煩惱可以積累或聚集。如此隨順覺悟即是菩提（覺悟），煩惱的本性即是菩提的本性。菩薩雖安住于正念，卻無所執著，既不憶念也不遺忘，卻能了知正念所安住之處。為何如此？因為正念所安住之處即是法界（真理的領域），安住於法界即安住于有情界（眾生的領域），安住于有情界即安住于虛空界，因此說這些法與虛空相等。舍利子！如此安住于隨法觀的菩薩摩訶薩，因趨向佛法，信解一切法即是佛法。雖發起盡智（對煩惱的徹底瞭解），卻不證入無為的盡滅之法（涅槃）。雖發起無生之智（對事物不生不滅的理解），卻憐憫眾生而示現受生，不捨離無生的實際。舍利子！菩薩摩訶薩因在一切法中安住于正念，能普遍攝受二乘（聲聞乘和緣覺乘）的各種法。雖在一切假立的法中安住于正念，此正念卻不散失，乃至未來，在一切法中隨法觀察修習念住，能以無量言說表達，從不平等的境界平等地進入一切佛法，能令眾生心生歡喜，能摧毀一切堅固的魔軍，因此證得自然的大智慧。舍利子！這就是菩薩摩訶薩修行般若波羅蜜多，在一切法中隨法觀察修習念住。這被稱為四種念住善巧之法。舍利子！菩薩摩訶薩若欲修行般

【English Translation】 English version: Regarding the Dharma, if there are attachments to 'self' and 'what belongs to self,' along with all views and latent tendencies (kleshas), then all dharmas are called non-dharmas. Shariputra! A Bodhisattva Mahasattva, relying on Prajnaparamita (perfection of wisdom), having dwelt in the contemplation of following the Dharma, does not see any dharma that is not the Buddha Dharma, not the Buddha, not the Path, not liberation, not deliverance. This Bodhisattva Mahasattva, having understood that all dharmas are deliverance, further obtains unobstructed great compassion, observing that all the afflictions of sentient beings arise from false and deluded thoughts, and knowing that the nature of these afflictions is inherently separate. Why is this so? Because these afflictions are equivalent to the ultimate truth, and there is not the slightest affliction that can be accumulated or gathered. Such following of awakening is Bodhi (enlightenment), and the nature of affliction is the nature of Bodhi. The Bodhisattva, though dwelling in mindfulness, is not attached, neither remembering nor forgetting, yet is able to know where mindfulness dwells. Why is this so? Because where mindfulness dwells is called the Dharmadhatu (realm of truth), and if one dwells in the Dharmadhatu, one dwells in the realm of sentient beings, and if one dwells in the realm of sentient beings, one dwells in the realm of space, and therefore it is said that these dharmas are equal to space. Shariputra! A Bodhisattva Mahasattva who dwells in the contemplation of following the Dharma in this way, because of tending towards the Buddha Dharma, believes and understands that all dharmas are the Buddha Dharma. Although such exhaustive wisdom (complete understanding of all afflictions) arises, they do not realize the unconditioned cessation of dharma (Nirvana). Although the wisdom of non-arising (understanding of the non-arising and non-ceasing of things) arises, they have compassion for all sentient beings and manifest rebirth, and do not abandon the reality of non-arising. Shariputra! This Bodhisattva Mahasattva, because of dwelling in mindfulness in all dharmas, is able to universally embrace the various dharmas of the two vehicles (Shravakayana and Pratyekabuddhayana). Although dwelling in mindfulness in all provisional dharmas, this right mindfulness is not scattered or lost, and even into the future, in all dharmas, following the Dharma, observing and cultivating mindfulness, they are able to express with immeasurable words, and from unequal states, equally enter all Buddha Dharmas, able to make all sentient beings joyful, able to destroy all firm demonic armies, and therefore attain natural great wisdom. Shariputra! This is how a Bodhisattva Mahasattva, through the practice of Prajnaparamita, in all dharmas, follows the Dharma, observes and cultivates mindfulness. This is called the skillful method of the four foundations of mindfulness. Thus, Shariputra! A Bodhisattva Mahasattva who wishes to practice English version: Regarding the Dharma, if there is attachment to 'self' and 'what belongs to self,' along with all views and latent tendencies (kleshas), then all dharmas can be considered non-dharmas. Shariputra! A Bodhisattva Mahasattva, due to Prajnaparamita (the perfection of wisdom), dwells in the contemplation of following the Dharma (observing the nature of things), and does not see any dharma that is not the Buddha Dharma, not the Buddha, not the Path, not liberation, not deliverance. The Bodhisattva Mahasattva, having understood that all dharmas are deliverance, further obtains unobstructed great compassion, observing that the afflictions of sentient beings arise from false and deluded thoughts, and knowing that the nature of afflictions is inherently empty. Why is this so? Because these afflictions are equivalent to the ultimate truth, and there is not the slightest affliction that can be accumulated or gathered. Such following of awakening is Bodhi (enlightenment), and the nature of affliction is the nature of Bodhi. The Bodhisattva, though dwelling in mindfulness, is not attached, neither remembering nor forgetting, yet is able to know where mindfulness dwells. Why is this so? Because where mindfulness dwells is the Dharmadhatu (realm of truth), dwelling in the Dharmadhatu is dwelling in the realm of sentient beings, and dwelling in the realm of sentient beings is dwelling in the realm of space, and therefore it is said that these dharmas are equal to space. Shariputra! A Bodhisattva Mahasattva who dwells in the contemplation of following the Dharma in this way, because of tending towards the Buddha Dharma, believes and understands that all dharmas are the Buddha Dharma. Although such exhaustive wisdom (complete understanding of afflictions) arises, they do not realize the unconditioned cessation of dharma (Nirvana). Although the wisdom of non-arising (understanding of the non-arising and non-ceasing of things) arises, they have compassion for sentient beings and manifest rebirth, and do not abandon the reality of non-arising. Shariputra! This Bodhisattva Mahasattva, because of dwelling in mindfulness in all dharmas, is able to universally embrace the various dharmas of the two vehicles (Shravakayana and Pratyekabuddhayana). Although dwelling in mindfulness in all provisional dharmas, this right mindfulness is not scattered, and even into the future, in all dharmas, following the Dharma, observing and cultivating mindfulness, they are able to express with immeasurable words, and from unequal states, equally enter all Buddha Dharmas, able to make sentient beings joyful, able to destroy all firm demonic armies, and therefore attain natural great wisdom. Shariputra! This is how a Bodhisattva Mahasattva, through the practice of Prajnaparamita, in all dharmas, follows the Dharma, observes and cultivates mindfulness. This is called the skillful method of the four foundations of mindfulness. Shariputra! A Bodhisattva Mahasattva who wishes to practice English version: Regarding the Dharma, if there is attachment to 'self' and 'what belongs to self,' along with all views and latent tendencies (kleshas), then all dharmas can be considered non-dharmas. Shariputra! A Bodhisattva Mahasattva, due to Prajnaparamita (the perfection of wisdom), dwells in the contemplation of following the Dharma (observing the nature of things), and does not see any dharma that is not the Buddha Dharma, not the Buddha, not the Path, not liberation, not deliverance. The Bodhisattva Mahasattva, having understood that all dharmas are deliverance, further obtains unobstructed great compassion, observing that the afflictions of sentient beings arise from false and deluded thoughts, and knowing that the nature of afflictions is inherently empty. Why is this so? Because these afflictions are equivalent to the ultimate truth, and there is not the slightest affliction that can be accumulated or gathered. Such following of awakening is Bodhi (enlightenment), and the nature of affliction is the nature of Bodhi. The Bodhisattva, though dwelling in mindfulness, is not attached, neither remembering nor forgetting, yet is able to know where mindfulness dwells. Why is this so? Because where mindfulness dwells is the Dharmadhatu (realm of truth), dwelling in the Dharmadhatu is dwelling in the realm of sentient beings, and dwelling in the realm of sentient beings is dwelling in the realm of space, and therefore it is said that these dharmas are equal to space. Shariputra! A Bodhisattva Mahasattva who dwells in the contemplation of following the Dharma in this way, because of tending towards the Buddha Dharma, believes and understands that all dharmas are the Buddha Dharma. Although such exhaustive wisdom (complete understanding of afflictions) arises, they do not realize the unconditioned cessation of dharma (Nirvana). Although the wisdom of non-arising (understanding of the non-arising and non-ceasing of things) arises, they have compassion for sentient beings and manifest rebirth, and do not abandon the reality of non-arising. Shariputra! This Bodhisattva Mahasattva, because of dwelling in mindfulness in all dharmas, is able to universally embrace the various dharmas of the two vehicles (Shravakayana and Pratyekabuddhayana). Although dwelling in mindfulness in all provisional dharmas, this right mindfulness is not scattered, and even into the future, in all dharmas, following the Dharma, observing and cultivating mindfulness, they are able to express with immeasurable words, and from unequal states, equally enter all Buddha Dharmas, able to make sentient beings joyful, able to destroy all firm demonic armies, and therefore attain natural great wisdom. Shariputra! This is how a Bodhisattva Mahasattva, through the practice of Prajnaparamita, in all dharmas, follows the Dharma, observes and cultivates mindfulness. This is called the skillful method of the four foundations of mindfulness. Shariputra! A Bodhisattva Mahasattva who wishes to practice

若波羅蜜多者，應當修習念住善巧。

大寶積經卷第五十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十三

大唐三藏法師玄奘奉　詔譯菩薩藏會第十二之十九般若波羅蜜多品第十一之四

「複次舍利子！云何菩薩摩訶薩四正勝道善巧？舍利子！菩薩摩訶薩以修般若波羅蜜多故，道有四種。何等為四？一者未生惡不善法為不生故，便生欲樂，勇猛策勵發勤精進，攝持於心平等安住。二者已生惡不善法為永斷故，便生欲樂，勇猛策勵發勤精進，攝持於心平等安住。三者未生善法為生起故，便生欲樂，勇猛策勵發勤精進，攝持於心平等安住。四者已生善法令住不忘修習圓滿，便生欲樂，勇猛策勵發勤精進，攝持於心平等安住。舍利子！如是四種又亦名為四種正勝。

「複次舍利子！云何名為未生惡不善法為不生故，乃至攝持於心平等安住？舍利子！所言未生惡不善法為不生故，便生欲樂勇猛策勵者，是謂如理作意故。發勤精進者，是謂不捨如理作意故。攝持於心平等安住者，是則名為如理觀察。何以故？由如理方便故，惡不善法不復現行。舍利子！何等名為惡不善法？復以何義惡不善法不復現行？舍利子！惡不善法，所謂尸羅戒所對治、定所對治、慧所對治

【現代漢語翻譯】現代漢語譯本：如果想要達到般若波羅蜜多（智慧的完美），應當修習念住的善巧。

《大寶積經》卷第五十二大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第五十三

大唐三藏法師玄奘奉詔譯菩薩藏會第十二之十九般若波羅蜜多品第十一之四

『再者，舍利子（佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）如何善巧地運用四正勝道？舍利子！菩薩摩訶薩因為修習般若波羅蜜多（智慧的完美），所以有四種道。是哪四種呢？第一，爲了使未生的惡不善法不生起，便生起強烈的願望，勇猛地努力，發起精進，攝持內心，平等安住。第二，爲了使已生的惡不善法永遠斷除，便生起強烈的願望，勇猛地努力，發起精進，攝持內心，平等安住。第三，爲了使未生的善法生起，便生起強烈的願望，勇猛地努力，發起精進，攝持內心，平等安住。第四，爲了使已生的善法保持不忘，修習圓滿，便生起強烈的願望，勇猛地努力，發起精進，攝持內心，平等安住。舍利子！這四種也稱為四種正勝。』

『再者，舍利子！什麼叫做爲了使未生的惡不善法不生起，乃至攝持內心平等安住？舍利子！所說的爲了使未生的惡不善法不生起，便生起強烈的願望，勇猛地努力，是指如理作意（正確的思維方式）。發起精進，是指不捨棄如理作意。攝持內心平等安住，則稱為如理觀察。為什麼呢？因為通過如理的方便，惡不善法不再現行。舍利子！什麼叫做惡不善法？又因為什麼意義惡不善法不再現行？舍利子！惡不善法，是指尸羅（戒律）所對治的、定（禪定）所對治的、慧（智慧）所對治的。』

【English Translation】 English version: If one wishes to attain Prajna Paramita (perfection of wisdom), one should cultivate skillful mindfulness.

The Great Treasure Collection Sutra, Volume 52 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 53

Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty, under imperial decree, Chapter 12, Section 19 of the Bodhisattva Treasury Assembly, Chapter 11, Section 4 of the Prajna Paramita

'Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! How does a Bodhisattva Mahasattva (a great Bodhisattva) skillfully apply the Four Right Exertions? Shariputra! Because a Bodhisattva Mahasattva cultivates Prajna Paramita (perfection of wisdom), there are four paths. What are these four? First, in order to prevent unarisen evil and unwholesome dharmas from arising, one generates a strong desire, strives courageously, initiates diligence, and maintains the mind in equanimity. Second, in order to permanently eliminate arisen evil and unwholesome dharmas, one generates a strong desire, strives courageously, initiates diligence, and maintains the mind in equanimity. Third, in order to cause unarisen wholesome dharmas to arise, one generates a strong desire, strives courageously, initiates diligence, and maintains the mind in equanimity. Fourth, in order to maintain arisen wholesome dharmas without forgetting, and to cultivate them to perfection, one generates a strong desire, strives courageously, initiates diligence, and maintains the mind in equanimity. Shariputra! These four are also called the Four Right Exertions.'

'Furthermore, Shariputra! What is meant by preventing unarisen evil and unwholesome dharmas from arising, and maintaining the mind in equanimity? Shariputra! What is said about generating a strong desire and striving courageously to prevent unarisen evil and unwholesome dharmas from arising, refers to proper attention (correct way of thinking). Initiating diligence refers to not abandoning proper attention. Maintaining the mind in equanimity is called proper observation. Why is this so? Because through proper means, evil and unwholesome dharmas no longer manifest. Shariputra! What are evil and unwholesome dharmas? And for what reason do evil and unwholesome dharmas no longer manifest? Shariputra! Evil and unwholesome dharmas are those that are counteracted by Sila (precepts), counteracted by Samadhi (meditation), and counteracted by Prajna (wisdom).'

。云何名為戒所對治？舍利子！言對治者，所謂犯戒，及餘一切發起毀犯尸羅之法，諸妙戒聚之所對治，如是名為戒所對治。舍利子！何等名為定所對治？所謂違犯軌則，及餘一切引心亂法，諸妙定聚所對治法，如是名為定所對治。舍利子！何等名為慧所對治？所謂毀犯于見，及餘一切能引諸見纏障蓋法，諸妙慧聚之所對治，如是名為慧所對治。舍利子！諸如是等並得名為惡不善法。若諸所有如理作意，不令如是惡不善法得生起者，是則名為惡不善法不復現行。舍利子！是名菩薩摩訶薩第一正勝。

「複次舍利子！云何名為已生惡不善法為永斷故，乃至攝持於心平等安住？舍利子！若諸惡不善法積集於心無方無處，及諸惡不善法現行覺心，依止於因緣所緣境而得生起。何等名為緣境生起？所謂因凈妙相而起貪心，損壞相故而起瞋心，無明相故而起癡心。爾時菩薩便住如是如理思惟：『不凈相故貪慾寂靜，慈愍相故瞋恚寂靜，緣起相故愚癡寂靜。』是諸煩惱雖由作意永息滅故，假立言說名為寂靜，而實寂靜無別可得，但為斷滅平等性故現觀諸法，即以此法而名正勝。舍利子！是名菩薩摩訶薩第二正勝。

「複次舍利子！云何名為未生善法為欲生故，乃至攝持於心平等安住？舍利子！如是義者文句無量。何以

【現代漢語翻譯】現代漢語譯本：「什麼是戒律所對治的呢？舍利子！所謂對治，是指違犯戒律，以及其他一切引發毀壞戒律的行為，這些都是由各種殊勝的戒律所對治的，這被稱為戒律所對治的。舍利子！什麼是禪定所對治的呢？是指違犯禪定規則，以及其他一切使心散亂的方法，這些都是由各種殊勝的禪定所對治的，這被稱為禪定所對治的。舍利子！什麼是智慧所對治的呢？是指違犯知見，以及其他一切能引發各種知見纏縛和障礙的方法，這些都是由各種殊勝的智慧所對治的，這被稱為智慧所對治的。舍利子！所有這些都被稱為惡不善法。如果所有這些都能如理作意，不讓這些惡不善法生起，那麼這些惡不善法就不會再出現。舍利子！這就是菩薩摩訶薩的第一種殊勝之處。「再者，舍利子！如何才能使已產生的惡不善法永遠斷除，乃至保持內心平等安住呢？舍利子！如果各種惡不善法在心中無處不在地積聚，並且當惡不善法出現時，心會覺知到，它們是依賴於因緣和所緣境而產生的。什麼是依賴於所緣境而產生的呢？是指因為看到清凈美好的事物而產生貪心，因為看到不好的事物而產生嗔心，因為無知而產生癡心。這時，菩薩就會這樣如理思維：『因為看到不凈的事物，貪慾就會平息；因為看到慈悲的事物，嗔恚就會平息；因為看到緣起的事物，愚癡就會平息。』這些煩惱雖然因為作意而永遠止息，所以假借言說稱為寂靜，但實際上寂靜並沒有什麼特別之處，只是爲了斷滅平等性而觀察諸法，這就是所謂的殊勝。舍利子！這就是菩薩摩訶薩的第二種殊勝之處。「再者，舍利子！如何才能使未產生的善法得以產生，乃至保持內心平等安住呢？舍利子！這個道理的文句是無量的。為什麼呢？

【English Translation】 English version: 『What is meant by that which is counteracted by precepts? Shariputra! By 『counteracted』 is meant the violation of precepts, and all other actions that initiate the destruction of morality. These are counteracted by the various excellent collections of precepts. This is called that which is counteracted by precepts. Shariputra! What is meant by that which is counteracted by concentration? It refers to the violation of the rules of concentration, and all other methods that lead the mind to distraction. These are counteracted by the various excellent collections of concentration. This is called that which is counteracted by concentration. Shariputra! What is meant by that which is counteracted by wisdom? It refers to the violation of views, and all other methods that can lead to the entanglement and obstruction of various views. These are counteracted by the various excellent collections of wisdom. This is called that which is counteracted by wisdom. Shariputra! All these are called evil and unwholesome dharmas. If all these can be mindfully attended to, not allowing these evil and unwholesome dharmas to arise, then these evil and unwholesome dharmas will no longer manifest. Shariputra! This is the first supreme excellence of a Bodhisattva Mahasattva.』『Furthermore, Shariputra! How does one permanently eliminate evil and unwholesome dharmas that have already arisen, and maintain a state of equanimity in the mind? Shariputra! If various evil and unwholesome dharmas accumulate in the mind without any specific place, and when evil and unwholesome dharmas manifest, the mind is aware that they arise dependent on conditions and the objects of perception. What does it mean to arise dependent on the objects of perception? It means that greed arises from seeing pure and beautiful things, anger arises from seeing unpleasant things, and ignorance arises from not understanding. At this time, the Bodhisattva will contemplate in this way: 『Because of seeing impure things, desire will be pacified; because of seeing compassionate things, anger will be pacified; because of seeing things as arising from conditions, ignorance will be pacified.』 Although these afflictions are permanently extinguished through mindfulness, and are therefore called pacified, in reality, there is no special state of pacification. It is only for the sake of eliminating the nature of equality that one observes all dharmas, and this is called supreme excellence. Shariputra! This is the second supreme excellence of a Bodhisattva Mahasattva.』『Furthermore, Shariputra! How does one cause unarisen wholesome dharmas to arise, and maintain a state of equanimity in the mind? Shariputra! The meaning of this is expressed in countless ways. Why is that?』

故？菩薩摩訶薩無量善法皆應積集，由是文句而有無量。舍利子！當知菩薩一切善根樂欲為本，由精進故便能積集一切善根。何以故？由如是法攝持安住故，一切善根皆得究竟。舍利子！是名菩薩摩訶薩第三正勝。

「複次舍利子！云何名為已生善法令住不忘修習圓滿便生欲樂，乃至攝持於心平等安住？舍利子！如是義者當知即是迴向菩提。何以故？由迴向菩提，所有善根無復失壞故。所以者何？以彼菩薩不依三界而發心故。舍利子！若諸菩薩不依三界修習善根，又復回向一切智者，當知所有一切善法則為究竟無能有盡。舍利子！是名菩薩摩訶薩第四正勝。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，精勤修習如是四種道分善巧。

「複次舍利子！云何菩薩摩訶薩五分道善巧？舍利子！何等為五？所謂信根、精進根、念根、定根、慧根，是名為五。舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多信根？舍利子！如是信者信四種法。何等為四？一者信受如是處生死中世間正見。由此信故，菩薩摩訶薩依趣業報乃至失命因緣，終不興意造諸惡業。二者信受如是諸菩薩行。由此信故修行正行，終不起意樂證余乘。三者信受如是勝義了義甚深緣起。一切諸法無我無有情，但是言說之所假立，唯空無相無愿之相。

【現代漢語翻譯】現代漢語譯本：所以呢？菩薩摩訶薩（菩薩中的大菩薩）應該積累無量的善法，因為這些文句而有無量的意義。舍利子（佛陀的弟子）！應當知道菩薩一切善根的根本在於樂欲，由於精進的緣故，便能積累一切善根。為什麼呢？因為通過這樣的法來攝持安住，一切善根都能達到究竟。舍利子！這叫做菩薩摩訶薩的第三種殊勝的正勝。再者，舍利子！什麼叫做已產生的善法能夠安住不忘，修習圓滿，從而產生欲樂，乃至攝持於心平等安住呢？舍利子！這樣的意義應當知道就是迴向菩提（覺悟）。為什麼呢？因為迴向菩提，所有的善根就不會再失壞。原因是什麼呢？因為那些菩薩不依賴三界（欲界、色界、無色界）而發心。舍利子！如果那些菩薩不依賴三界修習善根，又迴向一切智（佛的智慧），應當知道所有一切善法都會達到究竟，沒有窮盡。舍利子！這叫做菩薩摩訶薩的第四種殊勝的正勝。舍利子！菩薩摩訶薩爲了修行般若波羅蜜多（以智慧到達彼岸），精勤修習這四種道分的善巧。再者，舍利子！什麼叫做菩薩摩訶薩的五分道善巧呢？舍利子！哪五種呢？就是信根、精進根、念根、定根、慧根，這叫做五種。舍利子！什麼叫做菩薩摩訶薩修行般若波羅蜜多的信根呢？舍利子！這樣的信是指相信四種法。哪四種呢？第一是相信在生死輪迴中，世間的正見是正確的。由於這種相信，菩薩摩訶薩即使面臨業報甚至失去生命的因緣，也絕不會產生造作惡業的念頭。第二是相信諸菩薩的修行。由於這種相信，修行正行，絕不會產生想要證得其他乘（聲聞乘、緣覺乘）的念頭。第三是相信勝義（最高的真理）了義（究竟的意義）甚深的緣起（因果關係）。一切諸法無我無有情，只是言語的假立，唯有空、無相、無愿的相。

【English Translation】 English version: Therefore? Bodhisattva Mahasattvas (great Bodhisattvas) should accumulate immeasurable good dharmas, and because of these phrases, there are immeasurable meanings. Shariputra (a disciple of the Buddha)! You should know that the root of all good roots of a Bodhisattva lies in desire, and because of diligence, one can accumulate all good roots. Why? Because by holding and abiding in such a dharma, all good roots can reach the ultimate. Shariputra! This is called the third supreme victory of a Bodhisattva Mahasattva. Furthermore, Shariputra! What is it called that the good dharmas that have already arisen can abide without being forgotten, be cultivated to perfection, thereby generating desire and even holding the mind in equanimity? Shariputra! You should know that this meaning is the dedication to Bodhi (enlightenment). Why? Because by dedicating to Bodhi, all good roots will no longer be lost. What is the reason? Because those Bodhisattvas do not rely on the three realms (the desire realm, the form realm, and the formless realm) when they generate their minds. Shariputra! If those Bodhisattvas do not rely on the three realms to cultivate good roots and also dedicate them to all-knowing wisdom (the wisdom of the Buddha), you should know that all good dharmas will reach the ultimate and have no end. Shariputra! This is called the fourth supreme victory of a Bodhisattva Mahasattva. Shariputra! Bodhisattva Mahasattvas, in order to practice Prajna Paramita (perfection of wisdom), diligently cultivate these four skillful means of the path. Furthermore, Shariputra! What is called the fivefold skillful means of the path of a Bodhisattva Mahasattva? Shariputra! What are the five? They are the roots of faith, diligence, mindfulness, concentration, and wisdom, these are called the five. Shariputra! What is called the root of faith of a Bodhisattva Mahasattva practicing Prajna Paramita? Shariputra! Such faith refers to believing in four dharmas. What are the four? First, it is believing that in the cycle of birth and death, the right view of the world is correct. Because of this belief, even if a Bodhisattva Mahasattva faces karmic retribution or even the cause of losing their life, they will never generate the intention to create evil karma. Second, it is believing in the practices of all Bodhisattvas. Because of this belief, they practice the right conduct and will never generate the intention to attain other vehicles (Shravaka vehicle, Pratyekabuddha vehicle). Third, it is believing in the profound dependent origination (cause and effect) of the ultimate meaning (highest truth) and the definitive meaning (ultimate meaning). All dharmas are without self and without sentient beings, they are merely established by language, and only have the characteristics of emptiness, no-form, and no-desire.

由此信故，有情見趣及諸隨眠不復增長。四者信受如是力無畏等一切佛法。既信受已，離疑離惑，修集一切所有佛法。舍利子！如是等相是名菩薩摩訶薩信根。舍利子。云何名為菩薩摩訶薩修行般若波羅蜜多精進根？所謂信所信法由精進根而得生起，即以此法名精進根。舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多念根？所謂諸法由於精進之所積集，以念根力而不失壞，即以此法而爲念根。舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多定根？所謂諸法由念根力所不失壞，即彼諸法以定根故攝住一緣故名定根。舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多慧根？所謂諸法由定根故攝住一緣，即彼諸法以慧根力觀達明瞭故名慧根。舍利子！菩薩摩訶薩若具如是五增上根，無間相續修行正行，能速圓滿一切佛法，亦速趣入授記別地。舍利子！譬如外道具五通仙，若諸胎藏男女二形猶未生起，終不為彼妄有授記。如來亦爾，若諸菩薩未具成就如是五根無間相續，終不為彼而授記也。舍利子！如是等相是名菩薩五分道法。菩薩摩訶薩為欲修行般若波羅蜜多故，便能修習如是五分道善巧。

「複次舍利子！菩薩摩訶薩以依般若波羅蜜多故，道善巧者復有五分。何等為五？所謂信力、精進力、念力、定力、慧力，是名為

【現代漢語翻譯】現代漢語譯本：因為這種信的緣故，有情眾生的見解、執著以及各種隨眠煩惱不再增長。這四種信受使得他們能夠信受如是的力量、無畏等一切佛法。既然信受了，就能夠遠離疑惑和迷惑，修習一切佛法。舍利子！像這樣的特徵就叫做菩薩摩訶薩的信根。舍利子，什麼叫做菩薩摩訶薩修行般若波羅蜜多的精進根呢？就是說，對於所信受的法，通過精進根而得以生起，這個法就叫做精進根。舍利子！什麼叫做菩薩摩訶薩修行般若波羅蜜多的念根呢？就是說，各種法由於精進的積累，通過念根的力量而不失壞，這個法就叫做念根。舍利子！什麼叫做菩薩摩訶薩修行般若波羅蜜多的定根呢？就是說，各種法通過念根的力量而不失壞，這些法因為定根的緣故，能夠攝住於一境，所以叫做定根。舍利子！什麼叫做菩薩摩訶薩修行般若波羅蜜多的慧根呢？就是說，各種法通過定根的緣故能夠攝住於一境，這些法通過慧根的力量能夠觀察通達明瞭，所以叫做慧根。舍利子！菩薩摩訶薩如果具足這樣的五種增上根，無間斷地相續修行正行，就能夠迅速圓滿一切佛法，也能夠迅速進入授記的階段。舍利子！譬如外道的五通仙人，如果胎藏中的男女二形還沒有生起，終究不會為他們妄加授記。如來也是這樣，如果菩薩沒有成就這樣的五根，並且無間斷地相續，終究不會為他們授記。舍利子！像這樣的特徵就叫做菩薩的五分道法。菩薩摩訶薩爲了修行般若波羅蜜多，就能夠修習這樣的五分道善巧。

再者，舍利子！菩薩摩訶薩因為依靠般若波羅蜜多，在道善巧方面還有五分。哪五分呢？就是信力、精進力、念力、定力、慧力，這叫做

【English Translation】 English version: Because of this faith, the views, attachments, and all latent tendencies of sentient beings no longer increase. These four kinds of faith enable them to accept all the Buddha's teachings, such as power and fearlessness. Having accepted them, they can be free from doubt and confusion, and cultivate all the Dharma. Shariputra! Such characteristics are called the faith root of a Bodhisattva Mahasattva. Shariputra, what is called the diligence root of a Bodhisattva Mahasattva practicing Prajnaparamita? It means that the Dharma that is believed is generated through the diligence root, and this Dharma is called the diligence root. Shariputra! What is called the mindfulness root of a Bodhisattva Mahasattva practicing Prajnaparamita? It means that various Dharmas, due to the accumulation of diligence, are not lost through the power of the mindfulness root, and this Dharma is called the mindfulness root. Shariputra! What is called the concentration root of a Bodhisattva Mahasattva practicing Prajnaparamita? It means that various Dharmas are not lost through the power of the mindfulness root, and these Dharmas, because of the concentration root, can be held in one state, so it is called the concentration root. Shariputra! What is called the wisdom root of a Bodhisattva Mahasattva practicing Prajnaparamita? It means that various Dharmas, because of the concentration root, can be held in one state, and these Dharmas, through the power of the wisdom root, can be observed and understood clearly, so it is called the wisdom root. Shariputra! If a Bodhisattva Mahasattva possesses these five superior roots and continuously practices the right conduct without interruption, he can quickly perfect all the Buddha's teachings and quickly enter the stage of receiving predictions. Shariputra! For example, the five-supernatural-power immortals of other paths, if the male and female forms in the womb have not yet arisen, they will not make false predictions for them. The Tathagata is also like this; if Bodhisattvas have not achieved these five roots and do not continue without interruption, he will not make predictions for them. Shariputra! Such characteristics are called the five-part path of a Bodhisattva. A Bodhisattva Mahasattva, in order to practice Prajnaparamita, can cultivate such skillful means of the five-part path.

Furthermore, Shariputra! Because a Bodhisattva Mahasattva relies on Prajnaparamita, there are also five parts in the skillful means of the path. What are the five? They are the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. These are called

五。舍利子！云何名為菩薩摩訶薩信力？舍利子！是諸菩薩清凈勝解忍受決定、堅固難壞、不可制伏，設有惡魔化為佛像到菩薩所為作障礙，令是菩薩于正法智及勝解脫欲使遠離情不欣樂，又作是言：『如是法者非佛正教。』舍利子！假使四大之性互相轉變，終不能使成就信力勝解菩薩為魔惑故信力傾動。舍利子！如是名為菩薩摩訶薩信力。

「複次舍利子！云何菩薩摩訶薩精進力？舍利子！所謂菩薩發勤精進方便修習一切善法，于彼諸處獲得堅固住持之力。由是力故，乃至彼處所為之事未終究竟，于其中間，無有一切天及世間，於是菩薩住持之力能令移動不住本處。舍利子！如是名為菩薩摩訶薩精進力。

「複次舍利子！云何菩薩摩訶薩念力？舍利子！諸菩薩等於彼彼法由安住念令心安住，無有能令移動散亂。是菩薩摩訶薩由念持力，善能摧滅一切煩惱，而無有能制伏此念。舍利子！如是名為菩薩摩訶薩念力。

「複次舍利子！云何菩薩摩訶薩三摩地力？舍利子！諸菩薩等安住遠離諸靜慮支，雖復觀察一切音聲、諸語業道及音聲刺，而不能障最初靜慮。是諸菩薩雖以如是一切善法尋伺推求無量諸法，而不能障第二靜慮。是諸菩薩雖復安住所生歡喜，而不能障第三靜慮。是諸菩薩雖為成熟一切眾生

【現代漢語翻譯】現代漢語譯本：五。舍利子（Śāriputra，佛陀十大弟子之一）！什麼是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的信力？舍利子！這些菩薩對於清凈的勝解（adhimukti，殊勝的理解）能夠忍受和堅定，難以被摧毀，不可被制伏。即使有惡魔化作佛像來到菩薩面前製造障礙，使這些菩薩對於正法智慧和殊勝的解脫產生厭離，不歡喜，並且說：『這樣的法不是佛陀的正教。』舍利子！即使四大（地、水、火、風）的性質互相轉變，最終也不能使成就信力的勝解菩薩因為魔的迷惑而動搖。舍利子！這稱為菩薩摩訶薩的信力。

其次，舍利子！什麼是菩薩摩訶薩的精進力？舍利子！菩薩發起勤奮精進，方便修習一切善法，在那些地方獲得堅固的住持之力。由於這種力量，乃至那些地方所要做的事情沒有最終完成，在這期間，沒有任何天界和世間的事物，能夠使這位菩薩的住持之力移動，離開原來的位置。舍利子！這稱為菩薩摩訶薩的精進力。

其次，舍利子！什麼是菩薩摩訶薩的念力？舍利子！諸位菩薩對於各種法，通過安住于正念，使心安住，沒有任何事物能夠使心移動散亂。這位菩薩摩訶薩通過念持的力量，能夠很好地摧毀一切煩惱，沒有任何事物能夠制伏這種念力。舍利子！這稱為菩薩摩訶薩的念力。

其次，舍利子！什麼是菩薩摩訶薩的三摩地力（samādhi，禪定力）？舍利子！諸位菩薩安住于遠離各種靜慮支（dhyāna，禪定的組成部分），即使觀察一切音聲、語言行為和音聲的干擾，也不能障礙最初的靜慮。這些菩薩即使以這樣的方式，用一切善法去尋伺推求無量的法，也不能障礙第二靜慮。這些菩薩即使安住于所生的歡喜，也不能障礙第三靜慮。這些菩薩即使爲了成熟一切眾生

【English Translation】 English version: Five. Śāriputra! What is called the power of faith of a Bodhisattva-mahāsattva? Śāriputra! These Bodhisattvas have a pure and superior understanding, are able to endure and are resolute, difficult to destroy, and cannot be subdued. Even if a demon transforms into a Buddha image and comes to the Bodhisattva to create obstacles, causing these Bodhisattvas to feel aversion and dislike towards the wisdom of the true Dharma and superior liberation, and saying, 'Such a Dharma is not the true teaching of the Buddha.' Śāriputra! Even if the natures of the four great elements (earth, water, fire, and wind) were to transform each other, it would ultimately not be able to make a Bodhisattva who has achieved the power of faith and superior understanding waver due to the demon's delusion. Śāriputra! This is called the power of faith of a Bodhisattva-mahāsattva.

Furthermore, Śāriputra! What is the power of diligence of a Bodhisattva-mahāsattva? Śāriputra! It is when a Bodhisattva initiates diligent effort, skillfully practices all good Dharmas, and obtains a firm power of abiding in those places. Because of this power, until the matters to be done in those places are completely finished, during that time, there is no heaven or worldly thing that can move the Bodhisattva's power of abiding, causing them to leave their original position. Śāriputra! This is called the power of diligence of a Bodhisattva-mahāsattva.

Furthermore, Śāriputra! What is the power of mindfulness of a Bodhisattva-mahāsattva? Śāriputra! These Bodhisattvas, regarding various Dharmas, through abiding in mindfulness, cause their minds to abide, and there is nothing that can cause the mind to move and become scattered. This Bodhisattva-mahāsattva, through the power of mindfulness, is able to well destroy all afflictions, and there is nothing that can subdue this mindfulness. Śāriputra! This is called the power of mindfulness of a Bodhisattva-mahāsattva.

Furthermore, Śāriputra! What is the power of samādhi of a Bodhisattva-mahāsattva? Śāriputra! These Bodhisattvas abide in detachment from the various factors of dhyāna (meditative absorption), even if they observe all sounds, verbal actions, and the disturbances of sounds, they cannot obstruct the initial dhyāna. These Bodhisattvas, even if they seek and investigate immeasurable Dharmas in this way with all good Dharmas, cannot obstruct the second dhyāna. These Bodhisattvas, even if they abide in the joy that arises, cannot obstruct the third dhyāna. These Bodhisattvas, even if they are for the purpose of maturing all sentient beings,

，攝受正法不住于舍，而不能障第四靜慮。舍利子！菩薩摩訶薩安住如是四種靜慮，一切靜慮所對治法不能制伏。又是菩薩雖於三摩地安住不捨，而不隨彼定力受生。舍利子！如是名為菩薩摩訶薩三摩地力。

「複次舍利子！云何菩薩摩訶薩慧力？舍利子！是智慧力堅固難伏，所謂一切世間出世間法所不制伏。如是智力，又是菩薩生生之處，乃至世間已行正行，工巧業處難作難解，而諸菩薩于彼一切不由師教現前了知。舍利子！是諸菩薩又於一切出世間法，謂能救度諸世間者，菩薩摩訶薩以智慧力悉能攝受，不為一切世間天人之所制伏。舍利子！是名菩薩摩訶薩慧力。如此等相是則名為菩薩摩訶薩五分道善巧。舍利子！是諸菩薩摩訶薩為欲修行般若波羅蜜多故，精勤修習如是五分道善巧。

「複次舍利子！云何菩薩摩訶薩修行般若波羅蜜多覺分善巧？舍利子！菩薩摩訶薩有七種覺分。何等為七？所謂念覺分、擇法覺分、精進覺分、喜覺分、安覺分、等持覺分、舍覺分，是名菩薩摩訶薩七種覺分。舍利子！云何名為菩薩摩訶薩念覺分？所謂諸菩薩由依如是正念力故，隨覺諸法、觀察諸法、尋思諸法、了達諸法、簡擇諸法、鑑照諸法。是菩薩摩訶薩由念力故，隨覺一切諸法體相。舍利子！何等名爲了達諸法自

【現代漢語翻譯】現代漢語譯本：菩薩能夠領悟正法，不執著于捨棄，但也不會被第四禪所障礙。舍利子！菩薩摩訶薩安住于這四種禪定中，一切禪定所對治的法都不能制伏他。而且，菩薩雖然安住於三摩地（samadhi，禪定），但不執著于禪定的力量而受生。舍利子！這被稱為菩薩摩訶薩的三摩地力。再者，舍利子！什麼是菩薩摩訶薩的慧力？舍利子！這種智慧力堅固難伏，一切世間和出世間的法都不能制伏它。這種智力，使得菩薩在生生世世，乃至世間已經實行的正行，以及那些難以製作和理解的工巧技藝，菩薩都能不需老師教導就能當下明瞭。舍利子！這些菩薩對於一切出世間法，也就是那些能夠救度世間眾生的法，菩薩摩訶薩都能以智慧力完全領悟，不被一切世間天人所制伏。舍利子！這被稱為菩薩摩訶薩的慧力。這些方面被稱為菩薩摩訶薩的五分道善巧。舍利子！這些菩薩摩訶薩爲了修行般若波羅蜜多（prajnaparamita，智慧的完美）的緣故，精勤修習這五分道善巧。再者，舍利子！什麼是菩薩摩訶薩修行般若波羅蜜多的覺分善巧？舍利子！菩薩摩訶薩有七種覺分。是哪七種呢？就是念覺分、擇法覺分、精進覺分、喜覺分、安覺分、等持覺分、舍覺分，這被稱為菩薩摩訶薩的七種覺分。舍利子！什麼是菩薩摩訶薩的念覺分？就是菩薩依靠這種正念的力量，隨順覺知諸法、觀察諸法、尋思諸法、了達諸法、簡擇諸法、鑑照諸法。這位菩薩摩訶薩由於唸的力量，隨順覺知一切諸法的體相。舍利子！什麼叫做爲了達諸法自

【English Translation】 English version: A Bodhisattva, embracing the true Dharma, does not dwell on relinquishment, yet is not obstructed by the fourth dhyana (meditative absorption). Shariputra! A Bodhisattva Mahasattva, abiding in these four dhyanas, cannot be subdued by any dharma that is the counter-agent to all dhyanas. Moreover, although a Bodhisattva abides in samadhi (concentration), they do not cling to the power of that concentration and are not reborn because of it. Shariputra! This is called the samadhi power of a Bodhisattva Mahasattva. Furthermore, Shariputra! What is the wisdom power of a Bodhisattva Mahasattva? Shariputra! This wisdom power is firm and difficult to subdue, not being subdued by any worldly or transcendental dharmas. This wisdom power enables a Bodhisattva, in every life, even in the worldly practices already undertaken, and in the skillful arts that are difficult to make and understand, to know them immediately without the need for a teacher. Shariputra! These Bodhisattvas, regarding all transcendental dharmas, which are those that can save all sentient beings, the Bodhisattva Mahasattva can fully comprehend with their wisdom power, not being subdued by any worldly gods or humans. Shariputra! This is called the wisdom power of a Bodhisattva Mahasattva. These aspects are called the fivefold path skillfulness of a Bodhisattva Mahasattva. Shariputra! These Bodhisattva Mahasattvas, for the sake of practicing prajnaparamita (perfection of wisdom), diligently cultivate this fivefold path skillfulness. Furthermore, Shariputra! What is the skillfulness in the enlightenment factors of a Bodhisattva Mahasattva practicing prajnaparamita? Shariputra! A Bodhisattva Mahasattva has seven enlightenment factors. What are the seven? They are the mindfulness enlightenment factor, the investigation of dharmas enlightenment factor, the effort enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. These are called the seven enlightenment factors of a Bodhisattva Mahasattva. Shariputra! What is called the mindfulness enlightenment factor of a Bodhisattva Mahasattva? It is when a Bodhisattva, relying on the power of this right mindfulness, follows the awareness of all dharmas, observes all dharmas, contemplates all dharmas, understands all dharmas, discriminates all dharmas, and illuminates all dharmas. This Bodhisattva Mahasattva, due to the power of mindfulness, follows the awareness of the intrinsic nature of all dharmas. Shariputra! What is meant by understanding the self-nature of all dharmas?

體相智？謂由念力覺一切法自體相空。若諸菩薩通達此者，是則名爲念覺分法。

「複次舍利子！云何名為菩薩摩訶薩擇法覺分？謂諸菩薩具足簡擇八萬四千諸法藏智，隨彼諸法應當簡擇，如是簡擇所謂了義，如是了義由不了義，不了義者由世俗義，世俗義者由勝義義，勝義義者由假施設，假施設者由勝抉擇，此勝抉擇是名簡擇。舍利子！若諸菩薩成就此者，如是名為擇法覺分。

「複次舍利子！云何名為菩薩摩訶薩精進覺分？所謂菩薩即于如是念、擇法、喜、安、定、舍智，攝受欣樂勇猛勢力欲無退減，正勤策勵不捨善扼，為道現觀所發正勤。舍利子！若諸菩薩成就此者，如是名為精進覺分。

「複次舍利子！云何名為菩薩摩訶薩喜覺分？謂由菩薩於法生喜便喜悅法，由喜悅法故心不沉沒，不沉沒故生清凈喜，由喜清凈故身心安隱離諸煩惱。舍利子！若諸菩薩成就此者，如是名為喜覺分法。

「複次舍利子！云何名為菩薩摩訶薩安覺分？所謂菩薩由身安故獲得心安，由心安故息諸煩惱遠離一切所有蓋障，于所緣境其心安住，如是便入於三摩地。舍利子！若諸菩薩成就此者，是則名為安覺分法。

「複次舍利子！云何名為菩薩摩訶薩三摩地覺分？所謂菩薩以是定心覺知於法，非不定心

【現代漢語翻譯】現代漢語譯本：什麼是體相智？指的是通過念力的作用，覺悟到一切法的自性皆空。如果菩薩能夠通達這一點，就稱爲念覺分法。複次，舍利子！什麼是菩薩摩訶薩的擇法覺分？指的是菩薩具備智慧，能夠辨別八萬四千種法門，並根據這些法門應當如何辨別來進行辨別。這種辨別是指了義，通過不了義來理解了義，通過世俗義來理解不了義，通過勝義義來理解世俗義，通過假施設來理解勝義義，通過勝抉擇來理解假施設。這種勝抉擇就稱為簡擇。舍利子！如果菩薩能夠成就這一點，就稱為擇法覺分。複次，舍利子！什麼是菩薩摩訶薩的精進覺分？指的是菩薩對於念、擇法、喜、安、定、舍這些智慧，能夠攝受、欣樂、勇猛精進，不退減，以正勤策勵，不放棄善的把握，爲了現觀道而發起的正勤。舍利子！如果菩薩能夠成就這一點，就稱為精進覺分。複次，舍利子！什麼是菩薩摩訶薩的喜覺分？指的是菩薩因為對法產生歡喜而喜悅於法，因為喜悅於法而心不沉沒，不沉沒而生清凈的喜悅，因為喜悅清凈而身心安穩，遠離一切煩惱。舍利子！如果菩薩能夠成就這一點，就稱為喜覺分法。複次，舍利子！什麼是菩薩摩訶薩的安覺分？指的是菩薩因為身體安適而獲得內心安適，因為內心安適而平息一切煩惱，遠離一切蓋障，心安住于所緣境，這樣就進入了三摩地（samadhi，禪定）。舍利子！如果菩薩能夠成就這一點，就稱為安覺分法。複次，舍利子！什麼是菩薩摩訶薩的三摩地覺分？指的是菩薩以禪定的心來覺知法，而不是以不定之心。

【English Translation】 English version: What is the wisdom of the nature of phenomena? It refers to the realization, through the power of mindfulness, that the inherent nature of all dharmas (laws, phenomena) is emptiness. If Bodhisattvas (enlightenment beings) understand this, it is called the mindfulness enlightenment factor. Furthermore, Shariputra (one of the Buddha's main disciples)! What is the Bodhisattva Mahasattva's (great enlightenment being) discernment of dharma enlightenment factor? It refers to the Bodhisattva possessing the wisdom to discern the eighty-four thousand dharma teachings, and to discern them according to how they should be discerned. This discernment refers to the definitive meaning, understanding the definitive meaning through the non-definitive meaning, understanding the non-definitive meaning through conventional meaning, understanding conventional meaning through ultimate meaning, understanding ultimate meaning through provisional designation, and understanding provisional designation through superior discernment. This superior discernment is called discernment. Shariputra! If Bodhisattvas achieve this, it is called the discernment of dharma enlightenment factor. Furthermore, Shariputra! What is the Bodhisattva Mahasattva's vigor enlightenment factor? It refers to the Bodhisattva embracing, delighting in, and vigorously applying effort to the wisdom of mindfulness, discernment of dharma, joy, tranquility, concentration, and equanimity, without diminishing, with diligent effort, not abandoning the grasp of goodness, and the diligent effort arising for the direct realization of the path. Shariputra! If Bodhisattvas achieve this, it is called the vigor enlightenment factor. Furthermore, Shariputra! What is the Bodhisattva Mahasattva's joy enlightenment factor? It refers to the Bodhisattva experiencing joy in the dharma and thus delighting in the dharma. Because of delighting in the dharma, the mind does not sink. Because it does not sink, pure joy arises. Because of pure joy, the body and mind are at peace, and all afflictions are left behind. Shariputra! If Bodhisattvas achieve this, it is called the joy enlightenment factor. Furthermore, Shariputra! What is the Bodhisattva Mahasattva's tranquility enlightenment factor? It refers to the Bodhisattva obtaining tranquility of mind through tranquility of body. Because of tranquility of mind, all afflictions are pacified, all hindrances are left behind, and the mind abides in the object of focus, thus entering samadhi (meditative absorption). Shariputra! If Bodhisattvas achieve this, it is called the tranquility enlightenment factor. Furthermore, Shariputra! What is the Bodhisattva Mahasattva's samadhi enlightenment factor? It refers to the Bodhisattva knowing the dharma with a concentrated mind, not with an unconcentrated mind.

。何以故？若心得定覺了諸法，終不發起諸愛見等纏障邪覺，唯除於法平等實性，心定趣入覺一切法平等之性。舍利子！若諸菩薩成就此者，如是名為三摩地覺分法。

「複次舍利子！云何名為菩薩摩訶薩舍覺分法？所謂菩薩于能順憂喜分法心無執著，于諸世法心不攝受，不高不下安住不動，無欣無厭無愛無恚，唯能隨順修習聖道。若諸菩薩成就此者，是則名為舍覺分法。如是舍利子！菩薩摩訶薩欲於是等七覺分法通達善巧故，便樂修行般若波羅蜜多精勤修習覺分善巧。

「複次舍利子！云何菩薩摩訶薩修行般若波羅蜜多道分善巧？舍利子！菩薩摩訶薩具足如是八聖道分。何等為八？所謂正見、正思惟、正語、正業、正命、正精進、正念、正三摩地，如是名為諸菩薩等八聖道分。舍利子！云何名為菩薩摩訶薩正見？舍利子！謂眾賢聖出世間見。如是見者非我見起、非有情見起、非命者見起、非數取者見起、非斷見起、非常見起、非有見起、非無有見起、非善見起、非不善見起，乃至非涅槃見起。舍利子！若諸菩薩遠離此見，是則名為菩薩正見。

「複次舍利子！云何菩薩摩訶薩正思惟？舍利子！若諸菩薩由此思惟則能發起貪瞋癡等一切煩惱，如是思惟終不發起。若諸菩薩由此思惟便能生長戒聚、定

【現代漢語翻譯】現代漢語譯本：為什麼呢？如果內心能夠安定並覺悟到一切諸法的實相，最終就不會生起諸如愛見等纏縛障礙的邪見，唯有對於諸法平等真實的本性，內心安定並趨入覺悟一切法平等的本性。舍利子！如果諸位菩薩能夠成就這些，就稱為三摩地（專注）覺分法。其次，舍利子！什麼叫做菩薩摩訶薩的舍覺分法呢？就是說菩薩對於那些能夠引發憂愁或喜悅的法，內心沒有執著，對於世俗的諸法，內心不接受也不排斥，不高不低地安住不動，沒有喜歡也沒有厭惡，沒有愛也沒有恨，只是能夠隨順修習聖道。如果諸位菩薩能夠成就這些，就稱為舍覺分法。舍利子！菩薩摩訶薩想要通達並善巧運用這七覺分法，就樂於修行般若波羅蜜多（智慧到彼岸），精勤修習覺分善巧。其次，舍利子！菩薩摩訶薩如何修行般若波羅蜜多道分善巧呢？舍利子！菩薩摩訶薩具足這八聖道分。哪八種呢？就是正見、正思惟、正語、正業、正命、正精進、正念、正三摩地（專注），這些就稱為諸菩薩的八聖道分。舍利子！什麼叫做菩薩摩訶薩的正見呢？舍利子！就是指那些賢聖所具有的出世間的見解。這樣的見解不是從我見生起，不是從有情見生起，不是從命者見生起，不是從數取者見生起，不是從斷見生起，不是從常見生起，不是從有見生起，不是從無有見生起，不是從善見生起，不是從不善見生起，乃至不是從涅槃見生起。舍利子！如果諸位菩薩能夠遠離這些見解，就稱為菩薩的正見。其次，舍利子！什麼叫做菩薩摩訶薩的正思惟呢？舍利子！如果諸位菩薩的思惟會引發貪、嗔、癡等一切煩惱，那麼這樣的思惟就不會生起。如果諸位菩薩的思惟能夠增長戒律、定力

【English Translation】 English version: Why is that? If the mind is able to become stable and realize the true nature of all dharmas, it will ultimately not give rise to afflictions such as attachment and wrong views, but only towards the equal and true nature of all dharmas, the mind will be stable and enter into the realization of the equal nature of all dharmas. Shariputra! If the Bodhisattvas achieve this, it is called the Samadhi (concentration) enlightenment factor. Furthermore, Shariputra! What is called the Bodhisattva Mahasattva's equanimity enlightenment factor? It means that the Bodhisattva has no attachment to the dharmas that can cause sorrow or joy, and does not accept or reject worldly dharmas in their mind, but dwells in a state of neither high nor low, without liking or disliking, without love or hatred, and is only able to follow and practice the Noble Path. If the Bodhisattvas achieve this, it is called the equanimity enlightenment factor. Shariputra! If the Bodhisattva Mahasattva wishes to understand and skillfully use these seven enlightenment factors, they will be happy to practice Prajna Paramita (perfection of wisdom), and diligently cultivate the skillful means of the enlightenment factors. Furthermore, Shariputra! How does the Bodhisattva Mahasattva practice the skillful means of the path of Prajna Paramita? Shariputra! The Bodhisattva Mahasattva is endowed with these eight Noble Path factors. What are the eight? They are Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Samadhi (concentration). These are called the eight Noble Path factors of the Bodhisattvas. Shariputra! What is called the Right View of the Bodhisattva Mahasattva? Shariputra! It refers to the transcendental view of the wise and noble ones. Such a view does not arise from the view of self, does not arise from the view of sentient beings, does not arise from the view of a life-span, does not arise from the view of a person, does not arise from the view of annihilation, does not arise from the view of permanence, does not arise from the view of existence, does not arise from the view of non-existence, does not arise from the view of good, does not arise from the view of non-good, and does not even arise from the view of Nirvana. Shariputra! If the Bodhisattvas can abandon these views, it is called the Right View of the Bodhisattva. Furthermore, Shariputra! What is called the Right Thought of the Bodhisattva Mahasattva? Shariputra! If the thoughts of the Bodhisattvas would give rise to all afflictions such as greed, anger, and ignorance, then such thoughts will not arise. If the thoughts of the Bodhisattvas can increase the accumulation of precepts, concentration

聚、慧聚、解脫、解脫智見聚等諸功德者，如是思惟諸菩薩等恒常發起。舍利子！若有菩薩成就此法，是則名為正思惟分。

「複次舍利子！云何名為菩薩摩訶薩正語？舍利子！謂諸菩薩如是語言，不自損惱、不損惱他、不與眾生共相交諍。由是菩薩成就是語能入聖道，故說名為菩薩正語。

「複次舍利子！云何名為菩薩摩訶薩正業？舍利子！謂諸菩薩終不造作黑黑報業；若業能感白凈果報，若業能盡一切諸業，如是業者方便發起。舍利子！是諸菩薩即以此業而為白業，業為依趣精勤方便修平等業，如是名為菩薩正業。

「複次舍利子！云何名為菩薩摩訶薩正命？舍利子！謂諸菩薩所有聖種杜多功德，不諂不誑無懷浮詐，于諸乞求性離逼切易滿易養，于彼軌則奉而修行不生慢緩，於他利養不興嫉妒，于自利養而生知足，于聖所開不深染著而常清凈自守命行。舍利子！若諸菩薩成就此者，是則名為菩薩正命。

「複次舍利子！云何菩薩摩訶薩正精進？舍利子！是諸菩薩若於聖者所不開許貪瞋癡等煩惱隨眠及諸邪行，於是法中發勤精進者，菩薩不樂行於精進。若諸正勤為聖諦攝、趣入聖道、能至涅槃、引發正行，如是精進為諸菩薩所樂修學，即以此法名正精進。

「複次舍利子！云何名為

【現代漢語翻譯】現代漢語譯本：諸如聚集（samgraha）、智慧聚集（prajna-samgraha）、解脫（vimoksha）、解脫智見聚集（vimoksha-jnana-darshana-samgraha）等功德，菩薩們恒常如此思惟發起。舍利子（Sariputra）！若有菩薩成就此法，便稱為正思惟分。複次，舍利子！什麼是菩薩摩訶薩（bodhisattva-mahasattva）的正語？舍利子！菩薩的語言應不自損惱、不損惱他人、不與眾生爭執。因此，菩薩成就此語能入聖道，故稱為菩薩正語。複次，舍利子！什麼是菩薩摩訶薩的正業？舍利子！菩薩絕不造作導致黑報的業；若有能感白凈果報的業，或能盡一切諸業的業，菩薩會方便發起。舍利子！這些菩薩以此業為白業，以業為依歸，精勤修習平等之業，這稱為菩薩正業。複次，舍利子！什麼是菩薩摩訶薩的正命？舍利子！菩薩具有聖種杜多（dhuta）功德，不諂媚、不欺誑、不懷虛假，對於乞求者，性情不急迫、容易滿足、容易養活，對於這些軌則奉行不懈怠，不嫉妒他人的利養，對於自己的利養感到知足，對於聖者所開示的，不深染著，常保持清凈的生命行為。舍利子！若菩薩成就這些，便稱為菩薩正命。複次，舍利子！什麼是菩薩摩訶薩的正精進？舍利子！菩薩對於聖者所不允許的貪、嗔、癡等煩惱隨眠以及各種邪行，不發勤精進。若有正精進為聖諦所攝、趣入聖道、能至涅槃、引發正行，這樣的精進是菩薩所樂於修學的，這稱為正精進。複次，舍利子！什麼是

【English Translation】 English version: Such virtues as gathering (samgraha), gathering of wisdom (prajna-samgraha), liberation (vimoksha), and gathering of the wisdom and vision of liberation (vimoksha-jnana-darshana-samgraha), are constantly initiated in the thoughts of Bodhisattvas. Sariputra! If a Bodhisattva achieves this dharma, it is called the factor of right thought. Furthermore, Sariputra! What is called the right speech of a Bodhisattva-Mahasattva? Sariputra! The speech of Bodhisattvas should not harm themselves, not harm others, and not engage in disputes with sentient beings. Therefore, a Bodhisattva who achieves this speech can enter the holy path, and thus it is called the right speech of a Bodhisattva. Furthermore, Sariputra! What is called the right action of a Bodhisattva-Mahasattva? Sariputra! Bodhisattvas never create actions that lead to dark retribution; if there are actions that can bring about pure white results, or actions that can exhaust all actions, Bodhisattvas will skillfully initiate them. Sariputra! These Bodhisattvas take these actions as white actions, rely on these actions, and diligently cultivate equal actions, and this is called the right action of a Bodhisattva. Furthermore, Sariputra! What is called the right livelihood of a Bodhisattva-Mahasattva? Sariputra! Bodhisattvas possess the holy dhuta virtues, are not flattering, not deceitful, and not hypocritical. They are not demanding towards those who beg, are easily satisfied, and easy to support. They diligently follow these rules without being lazy, do not envy the gains of others, are content with their own gains, and are not deeply attached to what the sages have revealed, always maintaining a pure way of life. Sariputra! If Bodhisattvas achieve these, it is called the right livelihood of a Bodhisattva. Furthermore, Sariputra! What is the right effort of a Bodhisattva-Mahasattva? Sariputra! Bodhisattvas do not exert effort in the defilements such as greed, anger, and ignorance, which are not permitted by the sages, nor in various wrong actions. If there is right effort that is included in the noble truths, leads to the holy path, can reach Nirvana, and initiates right conduct, such effort is what Bodhisattvas are happy to cultivate, and this is called right effort. Furthermore, Sariputra! What is called

菩薩摩訶薩正念！舍利子！謂有諸念極善安住性非下劣，心善正直無有邪曲，能觀生死所有過患，與大涅槃為歸趣路。若諸菩薩于如是念恒正憶持，為令聖道不忘失故，即以此法名為正念。

「複次舍利子！云何名為菩薩摩訶薩正三摩地？舍利子！三摩地者，若於正性平等則於一切法平等。諸菩薩等安住如是三摩地已，為欲解脫一切眾生故趣入正性。如是正定是無盡道，過去未來現在諸佛為諸菩薩證現觀故宣說開示，是則名為菩薩正定。舍利子！是名菩薩摩訶薩八聖道分。若諸菩薩摩訶薩為欲修行般若波羅蜜多者，應勤修是八聖道分善巧。

「複次舍利子！菩薩摩訶薩以修行般若波羅蜜多故，修道善巧。道善巧者復有二種。何等為二？謂奢摩他及毗缽舍那，是名為二。舍利子！何等名為奢摩他道？舍利子！謂諸菩薩其心寂靜、深極寂靜、最勝寂靜，無有散亂，諸根憺怕不掉不舉，離諸躁擾及以惛沈，安靜密護離諸諂曲，調順堪能樂常獨處，離彼諠鬧樂遠離行，身無塵染心無惑亂，于寂靜門思惟作意，離諸惡欲無所希望，遠諸大欲歡悅知足，正命清凈正行圓滿，密護威儀知時知分，易養易滿善知其量，常樂思擇無高無下，弊鄙粗言效能堪忍。于相應門發心安住，樂處閑室于靜慮分作意緣念，生起大慈引發大

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（Mahasattva，偉大的菩薩）的正念！舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！所謂正念，是指那些念頭極其安穩，不低劣，心正直無邪曲，能觀察生死的種種過患，並以大涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）為歸宿。如果菩薩們對於這樣的念頭恒常憶持，爲了不忘失聖道，就將這種法稱為正念。「再者，舍利子！什麼叫做菩薩摩訶薩的正三摩地（Samadhi，禪定）？舍利子！三摩地是指，如果對於正性平等，那麼對於一切法也平等。諸位菩薩安住于這樣的三摩地之後，爲了解脫一切眾生而趣入正性。這樣的正定是無盡的道路，過去、未來、現在的諸佛爲了讓菩薩們證得現觀而宣說開示，這就叫做菩薩的正定。舍利子！這就是菩薩摩訶薩的八聖道分（Arya Ashtanga Marga，佛教的八條修行道路）。如果菩薩摩訶薩想要修行般若波羅蜜多（Prajnaparamita，智慧的完美），就應該勤修這八聖道分的善巧。「再者，舍利子！菩薩摩訶薩因為修行般若波羅蜜多，所以善巧于修道。修道的善巧又有兩種。是哪兩種呢？就是奢摩他（Samatha，止）和毗缽舍那（Vipasyana，觀），這兩種。舍利子！什麼叫做奢摩他道？舍利子！是指諸位菩薩的心寂靜、極其寂靜、最勝寂靜，沒有散亂，諸根平靜不掉舉也不沉沒，遠離躁動和昏沉，安靜地守護自己，遠離諂媚和邪曲，調順堪能，喜歡常獨處，遠離喧鬧，喜歡遠離的修行，身無塵染，心無迷惑，在寂靜的門中思惟作意，遠離各種惡欲，沒有希望，遠離各種大欲，歡悅知足，正命清凈，正行圓滿，密護威儀，知道時機和分寸，容易養活，容易滿足，善知其量，常樂於思擇，沒有高下之分，對於粗鄙的言語能夠忍受。在相應的門中發心安住，喜歡在閑靜的房間里，在靜慮的部分作意緣念，生起大慈，引發大悲。

【English Translation】 English version Bodhisattva Mahasattvas (great beings of enlightenment) have right mindfulness! Sariputra (one of Buddha's ten principal disciples, known for his wisdom)! Right mindfulness refers to those thoughts that are extremely stable, not inferior, with a mind that is upright and without crookedness, able to observe all the faults of birth and death, and take great Nirvana (the ultimate state of liberation from the cycle of birth and death) as their destination. If Bodhisattvas constantly remember such thoughts, in order not to lose the holy path, this Dharma is called right mindfulness. Furthermore, Sariputra! What is called the right Samadhi (meditative concentration) of a Bodhisattva Mahasattva? Sariputra! Samadhi means that if one is equal to the right nature, then one is equal to all dharmas (phenomena). After Bodhisattvas dwell in such Samadhi, they enter the right nature in order to liberate all sentient beings. Such right concentration is an endless path, and the Buddhas of the past, present, and future have proclaimed and revealed it for the Bodhisattvas to attain direct realization. This is called the right concentration of a Bodhisattva. Sariputra! These are the eightfold noble paths (Arya Ashtanga Marga) of a Bodhisattva Mahasattva. If Bodhisattva Mahasattvas wish to practice Prajnaparamita (the perfection of wisdom), they should diligently cultivate the skillful means of these eightfold noble paths. Furthermore, Sariputra! Because Bodhisattva Mahasattvas practice Prajnaparamita, they are skillful in the path of cultivation. There are two kinds of skillful means in the path of cultivation. What are the two? They are Samatha (calm abiding) and Vipasyana (insight), these two. Sariputra! What is called the path of Samatha? Sariputra! It refers to the minds of Bodhisattvas that are tranquil, extremely tranquil, and supremely tranquil, without distraction, with their senses calm, neither agitated nor sunk, free from restlessness and drowsiness, quietly guarding themselves, free from flattery and crookedness, disciplined and capable, enjoying solitude, away from noise, enjoying the practice of seclusion, with bodies free from defilement and minds free from confusion, contemplating and focusing in the gate of tranquility, free from all evil desires, without hope, far from all great desires, joyful and content, with right livelihood pure, right conduct complete, secretly guarding their demeanor, knowing the time and measure, easy to nourish, easy to satisfy, knowing their limits well, always enjoying contemplation, without high or low, able to endure coarse words. They initiate their minds and dwell in the corresponding gate, enjoying quiet rooms, focusing on the meditative aspects, giving rise to great compassion and evoking great pity.

悲，安住大喜修習大舍，從初靜慮乃至八定次第證入。若諸菩薩成就此者，如是名為奢摩他道。舍利子！菩薩摩訶薩復有無量諸奢摩他資糧正行。諸菩薩等於此資糧方便趣入，如是又名奢摩他道。

「複次舍利子！云何名為毗缽舍那道？謂諸菩薩于妙慧分修習聖道，于諸法中發起如是無作觀智，又復發起無我無有情無命者無數取觀智，于諸蘊中起法觀智，于諸界中起法界觀智，于諸處中起空聚落觀智，于諸眼中起照了觀智，于緣起中起不相違觀智，于諸見趣起遠離觀智，于諸因果起業報觀智，于所應得果起作證觀智，于所入正性起趣入觀智。舍利子！毗缽舍那者，所謂于諸法中起如理見，于諸法中起真實見，于諸法中起不變異見，于諸法中而起空見，于諸法中起無相見，于諸法中起無愿見。又舍利子！毗缽舍那者，非以有因故觀、非以無因故觀、非以生滅住因故觀、非以有所得因故觀。何以故？菩薩於此都無所觀而復觀察，不見而見、見而不見。舍利子！若諸菩薩作是觀者，名如實觀、名真實見，亦名證得毗缽舍那善巧方便。舍利子！菩薩摩訶薩於此觀中雖復發起如是觀解，而不墮彼無所為作，亦不遠離善根加行。若諸菩薩成就是者，是名菩薩摩訶薩毗缽舍那。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，精

【現代漢語翻譯】現代漢語譯本：修習慈悲喜捨四無量心，安住于大喜，修習大舍，從初禪乃至八定次第證入。如果菩薩能夠成就這些，就稱為奢摩他道（止道）。舍利子！菩薩摩訶薩還有無量諸多的奢摩他（止）的資糧和正確的修行方法。菩薩們通過這些資糧方便地進入，這也稱為奢摩他道（止道）。

再者，舍利子！什麼叫做毗缽舍那道（觀道）呢？是指菩薩在妙慧的部分修習聖道，對於一切法生起這樣的無作觀智，又生起無我、無有情、無命者等無數的取觀智，在五蘊中生起法觀智，在十八界中生起法界觀智，在十二處中生起空聚落觀智，在六根眼中生起照了觀智，在十二因緣中生起不相違觀智，在各種見解中生起遠離觀智，在因果中生起業報觀智，在所應得的果中生起作證觀智，在所入的正性中生起趣入觀智。舍利子！毗缽舍那（觀）是指，在一切法中生起如理的見解，在一切法中生起真實的見解，在一切法中生起不變異的見解，在一切法中生起空性的見解，在一切法中生起無相的見解，在一切法中生起無愿的見解。還有，舍利子！毗缽舍那（觀）不是以有因的緣故去觀察，不是以無因的緣故去觀察，不是以生滅住的因緣去觀察，不是以有所得的因緣去觀察。為什麼呢？菩薩對於這些都無所觀察卻又觀察，不見而見，見而不見。舍利子！如果菩薩這樣觀察，就稱為如實的觀察，稱為真實的見解，也稱為證得毗缽舍那（觀）的善巧方便。舍利子！菩薩摩訶薩在這種觀察中雖然生起這樣的觀察和理解，卻不墮入無所作為，也不遠離善根的修行。如果菩薩能夠成就這些，就稱為菩薩摩訶薩的毗缽舍那（觀）。舍利子！菩薩摩訶薩爲了修行般若波羅蜜多（智慧到彼岸），精進修行。

【English Translation】 English version: Cultivating loving-kindness, compassion, joy, and equanimity, dwelling in great joy, practicing great equanimity, entering sequentially from the first dhyana to the eight samadhis. If Bodhisattvas accomplish these, it is called the path of Samatha (calm abiding). Shariputra! Bodhisattva Mahasattvas also have countless resources and correct practices for Samatha (calm abiding). Bodhisattvas enter through these resources with ease, and this is also called the path of Samatha (calm abiding).

Furthermore, Shariputra! What is called the path of Vipassana (insight)? It refers to Bodhisattvas cultivating the holy path in the aspect of sublime wisdom, arising such non-doing wisdom in all dharmas, and also arising the wisdom of countless views of no-self, no sentient being, no life, etc., arising the wisdom of dharma view in the aggregates, arising the wisdom of dharma realm view in the realms, arising the wisdom of empty village view in the sense bases, arising the wisdom of illuminating view in the eyes, arising the wisdom of non-contradiction view in dependent origination, arising the wisdom of detachment view in various views, arising the wisdom of karmic retribution view in cause and effect, arising the wisdom of realization view in the fruit to be attained, and arising the wisdom of entering view in the true nature to be entered. Shariputra! Vipassana (insight) means arising a view of reason in all dharmas, arising a view of truth in all dharmas, arising a view of non-change in all dharmas, arising a view of emptiness in all dharmas, arising a view of no-sign in all dharmas, and arising a view of no-wish in all dharmas. Also, Shariputra! Vipassana (insight) is not observing because of a cause, not observing because of no cause, not observing because of the cause of arising, abiding, and ceasing, and not observing because of the cause of something to be attained. Why? Bodhisattvas do not observe anything yet observe, see without seeing, and see without seeing. Shariputra! If Bodhisattvas observe in this way, it is called true observation, called true view, and also called attaining the skillful means of Vipassana (insight). Shariputra! Although Bodhisattva Mahasattvas arise such observation and understanding in this observation, they do not fall into inaction, nor do they depart from the practice of good roots. If Bodhisattvas accomplish these, it is called the Vipassana (insight) of Bodhisattva Mahasattvas. Shariputra! Bodhisattva Mahasattvas, in order to practice Prajnaparamita (perfection of wisdom), diligently practice.

勤修習奢摩他、毗缽舍那道法善巧。

「複次舍利子！菩薩摩訶薩道相如是。我若略說菩薩道者，則唯有一趣道善巧。舍利子！何等是耶？所謂菩薩獨一眾表無有與等不假伴助，為證阿耨多羅三藐三菩提故，由自攝受精進勢力、清凈欲解、被堅固鎧。何以故？由是菩薩不由他悟不緣於他，自所建立自力所起，嚴備如是堅固甲鎧。舍利子！是諸菩薩興發是念：『如是甲鎧一切眾生所不能擐，我今獨擐如是甲鎧。一切賢聖諸新發意未住正位諸菩薩等所未曾擐，我今獨擐。』爾時菩薩又作是念：『我於今者嚴備如是，豈令佈施自在度我？我當自在度彼佈施。如是持戒忍辱精進靜慮及般若等，豈令自在而度於我？我當自在先度于彼。』又作是念：『我於今者豈令波羅蜜多發起於我？我當發起波羅蜜多。如是廣說一切善根皆當因我而便發起，不令善根發起於我。』舍利子！若諸菩薩摩訶薩于如是法不假伴助自能建立，謂我獨一無有等者，當坐堅固勝金剛座，自以勢力摧伏魔軍，用一剎那相應妙慧當證無上正等菩提。舍利子，若諸菩薩起如是等欲解方便決定觀察，是名菩薩摩訶薩趣一道善巧。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，修習如是趣一道善巧。舍利子！諸如是等道善巧相，諸菩薩摩訶薩為欲修行般若波羅蜜

【現代漢語翻譯】現代漢語譯本：勤奮修習奢摩他（止，samatha）、毗缽舍那（觀，vipassanā）的道法，善於運用這些方法。『舍利子（Śāriputra）！菩薩摩訶薩（bodhisattva-mahāsattva）的道相就是這樣。如果我簡略地說菩薩道，那就只有一種獨特的道法善巧。舍利子！那是什麼呢？那就是菩薩獨自一人，沒有同伴或助手，爲了證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），依靠自己攝受的精進力量、清凈的意願和堅固的鎧甲。為什麼呢？因為這樣的菩薩不依賴他人開悟，不依賴於他人，而是自己建立，依靠自己的力量，裝備如此堅固的鎧甲。舍利子！這些菩薩會生起這樣的念頭：『這樣的鎧甲，一切眾生都無法穿戴，而我今天獨自穿戴。一切賢聖、新發心的、尚未安住正位的菩薩們都未曾穿戴過，而我今天獨自穿戴。』那時，菩薩又會這樣想：『我今天裝備如此，難道要讓佈施（dāna）來度我嗎？我應當自在地度化佈施。同樣，持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、靜慮（dhyāna）以及般若（prajñā）等，難道要讓它們來度我嗎？我應當自在地先度化它們。』又會這樣想：『我今天難道要讓波羅蜜多（pāramitā，到彼岸）來發起我嗎？我應當發起波羅蜜多。』如此廣說，一切善根都應當因我而發起，而不是讓善根來發起我。舍利子！如果菩薩摩訶薩對於這樣的法不依賴他人幫助，自己能夠建立，認為自己是獨一無二的，那麼他將坐在堅固的勝金剛座上，依靠自己的力量摧伏魔軍，用一剎那相應的微妙智慧證得無上正等菩提。舍利子，如果菩薩生起這樣的意願、方便和決定的觀察，這就叫做菩薩摩訶薩的獨特道法善巧。舍利子！菩薩摩訶薩爲了修行般若波羅蜜多（prajñāpāramitā，智慧到彼岸），修習這樣的獨特道法善巧。舍利子！這些道法善巧的相貌，是菩薩摩訶薩爲了修行般若波羅蜜多而修習的。

【English Translation】 English version: Diligently cultivate the skillful practices of samatha (tranquility) and vipassanā (insight). 'Furthermore, Śāriputra! Such is the path of a Bodhisattva-Mahāsattva. If I were to briefly describe the Bodhisattva path, it would be that there is only one skillful path. Śāriputra! What is that? It is that a Bodhisattva is alone, without companions or helpers, and in order to attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), relies on their own self-possessed power of diligence, pure intention, and firm armor. Why is this? Because such a Bodhisattva does not rely on others for enlightenment, does not depend on others, but establishes themselves, relying on their own strength, and is equipped with such firm armor. Śāriputra! These Bodhisattvas generate this thought: 『Such armor, all beings are unable to wear, yet I alone wear it today. All the noble ones, newly aspiring ones, and Bodhisattvas who have not yet attained the right position have never worn it, yet I alone wear it today.』 At that time, the Bodhisattva also thinks: 『Now that I am equipped like this, should I allow generosity (dāna) to liberate me? I should freely liberate generosity. Likewise, should I allow morality (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and wisdom (prajñā) to liberate me? I should freely liberate them first.』 They also think: 『Now, should I allow the pāramitās (perfections) to arise in me? I should cause the pāramitās to arise.』 Thus, broadly speaking, all good roots should arise because of me, not allowing good roots to arise in me. Śāriputra! If a Bodhisattva-Mahāsattva does not rely on others for such teachings, but can establish themselves, thinking that they are unique and without equal, then they will sit on the firm and supreme vajra seat, and by their own power, subdue the armies of Mara, and with a moment of corresponding subtle wisdom, attain unsurpassed perfect enlightenment. Śāriputra, if a Bodhisattva generates such intention, skillful means, and decisive observation, this is called the unique skillful path of a Bodhisattva-Mahāsattva. Śāriputra! A Bodhisattva-Mahāsattva, in order to practice Prajñāpāramitā (perfection of wisdom), cultivates such a unique skillful path. Śāriputra! These aspects of skillful paths are what Bodhisattva-Mahāsattvas cultivate in order to practice Prajñāpāramitā.'

多故，修習如是道法善巧。

「複次舍利子！云何菩薩摩訶薩緣起善巧？舍利子！謂諸菩薩依般若波羅蜜多修緣起者，處密靜室作是思惟：『如是世間純大苦聚，從於何所而得集起？』既思惟已便自了知，如是苦聚，由不如理作意集故無明集起，無明集故諸行集起，諸行集故諸識集起，諸識集故名色集起，名色集故六處集起，六處集故諸觸集起，諸觸集故諸受集起，諸受集故諸愛集起，諸愛集故諸取集起，諸取集故諸有集起，諸有集故而生集起，生集起故老死愁嘆憂苦逼惱皆悉集起。舍利子！菩薩摩訶薩復作是念：『如彼諸法雖復集起，無作無用無有主宰。如是諸法諸善為因、不動為因、涅槃為因，彼一切法從緣生起，無有主宰亦復如是。若諸眾生下根為因、中根為因、上根為因、諸業為因，因果流轉亦復如是。』舍利子！如是一切有所取法，因緣和合而得集起，菩薩一切悉能了知，如是名為緣起善巧。舍利子！菩薩摩訶薩又作是念：『由何滅故彼諸法滅？』既思惟已便自了知，由不如理作意滅故而無明滅，無明滅故諸行便滅，諸行滅故乃至純大苦聚滅。舍利子！若能了知如是法智，是則名為緣起善巧。舍利子！是諸菩薩又作是念：『因依正法、依止諸緣、依止和合得修諸善。是法若由諸因和合、依止諸緣，則

【現代漢語翻譯】現代漢語譯本：

「多故，要如此修習道法，善於運用技巧。

「再者，舍利子！什麼是菩薩摩訶薩（菩薩中的大菩薩）善於理解緣起呢？舍利子！菩薩們依據般若波羅蜜多（以智慧到達彼岸）修習緣起時，會在安靜的房間里這樣思考：『這個世間純粹的大苦聚集，是從哪裡產生和聚集的呢？』思考之後，他們會自己明白，這樣的苦聚集，是因為不如理作意（不正確的思考和關注）而聚集，所以無明（對真理的無知）產生；無明產生，所以諸行（意志行為）產生；諸行產生，所以諸識（意識）產生；諸識產生，所以名色（精神和物質）產生；名色產生，所以六處（眼、耳、鼻、舌、身、意）產生；六處產生，所以諸觸（感官接觸）產生；諸觸產生，所以諸受（感受）產生；諸受產生，所以諸愛（渴愛）產生；諸愛產生，所以諸取（執取）產生；諸取產生，所以諸有（存在）產生；諸有產生，所以生（出生）產生；生產生，所以老、死、愁、嘆、憂、苦、逼惱都產生。舍利子！菩薩摩訶薩又會這樣想：『雖然這些法聚集產生，但它們沒有作者，沒有作用，也沒有主宰。這些法以善為因、以不動為因、以涅槃（解脫）為因，一切法都是從因緣生起，沒有主宰也是如此。如果眾生以下根（低等根性）為因、中根（中等根性）為因、上根（高等根性）為因、諸業（行為）為因，因果的流轉也是如此。』舍利子！像這樣一切有所執取的法，都是因緣和合而產生，菩薩都能完全瞭解，這叫做善於理解緣起。舍利子！菩薩摩訶薩又會這樣想：『因為什麼滅，那些法才會滅呢？』思考之後，他們會自己明白，因為不如理作意滅，所以無明滅；無明滅，所以諸行滅；諸行滅，乃至純粹的大苦聚集都滅。舍利子！如果能瞭解這樣的法智，就叫做善於理解緣起。舍利子！這些菩薩又會這樣想：『依靠正法、依靠諸緣、依靠和合，才能修習諸善。如果這個法是由諸因和合、依靠諸緣，那麼』 English version:

'Therefore, one should diligently practice the Dharma with skillful means.'

'Furthermore, Shariputra! What is a Bodhisattva Mahasattva's (a great Bodhisattva) skillful understanding of dependent origination? Shariputra! When Bodhisattvas practice dependent origination based on the Prajnaparamita (perfection of wisdom), they contemplate in a quiet room: 『From what source does this pure mass of great suffering in the world arise and gather?』 Having contemplated, they understand that this mass of suffering arises because of unwise attention, thus ignorance (lack of knowledge of the truth) arises; because ignorance arises, volitional activities arise; because volitional activities arise, consciousness arises; because consciousness arises, name and form (mind and matter) arise; because name and form arise, the six sense bases (eye, ear, nose, tongue, body, and mind) arise; because the six sense bases arise, contact arises; because contact arises, feeling arises; because feeling arises, craving arises; because craving arises, grasping arises; because grasping arises, becoming arises; because becoming arises, birth arises; because birth arises, old age, death, sorrow, lamentation, suffering, grief, and despair all arise. Shariputra! A Bodhisattva Mahasattva further thinks: 『Although these phenomena arise and gather, they have no maker, no function, and no master. These phenomena are caused by goodness, by non-movement, and by Nirvana (liberation). All phenomena arise from conditions, and they have no master either. If beings are caused by inferior roots, by intermediate roots, by superior roots, and by karma, the cycle of cause and effect is also like this.』 Shariputra! All phenomena that are grasped in this way arise from the combination of causes and conditions. Bodhisattvas fully understand all of this, and this is called skillful understanding of dependent origination. Shariputra! A Bodhisattva Mahasattva further thinks: 『By the cessation of what do those phenomena cease?』 Having contemplated, they understand that because unwise attention ceases, ignorance ceases; because ignorance ceases, volitional activities cease; because volitional activities cease, even the pure mass of great suffering ceases. Shariputra! If one understands such wisdom of the Dharma, it is called skillful understanding of dependent origination. Shariputra! These Bodhisattvas further think: 『By relying on the true Dharma, by relying on conditions, and by relying on combination, one can cultivate all good. If this Dharma is due to the combination of causes and reliance on conditions, then』

【English Translation】 'Therefore, one should diligently practice the Dharma with skillful means.' 'Furthermore, Shariputra! What is a Bodhisattva Mahasattva's (a great Bodhisattva) skillful understanding of dependent origination? Shariputra! When Bodhisattvas practice dependent origination based on the Prajnaparamita (perfection of wisdom), they contemplate in a quiet room: 『From what source does this pure mass of great suffering in the world arise and gather?』 Having contemplated, they understand that this mass of suffering arises because of unwise attention, thus ignorance (lack of knowledge of the truth) arises; because ignorance arises, volitional activities arise; because volitional activities arise, consciousness arises; because consciousness arises, name and form (mind and matter) arise; because name and form arise, the six sense bases (eye, ear, nose, tongue, body, and mind) arise; because the six sense bases arise, contact arises; because contact arises, feeling arises; because feeling arises, craving arises; because craving arises, grasping arises; because grasping arises, becoming arises; because becoming arises, birth arises; because birth arises, old age, death, sorrow, lamentation, suffering, grief, and despair all arise. Shariputra! A Bodhisattva Mahasattva further thinks: 『Although these phenomena arise and gather, they have no maker, no function, and no master. These phenomena are caused by goodness, by non-movement, and by Nirvana (liberation). All phenomena arise from conditions, and they have no master either. If beings are caused by inferior roots, by intermediate roots, by superior roots, and by karma, the cycle of cause and effect is also like this.』 Shariputra! All phenomena that are grasped in this way arise from the combination of causes and conditions. Bodhisattvas fully understand all of this, and this is called skillful understanding of dependent origination. Shariputra! A Bodhisattva Mahasattva further thinks: 『By the cessation of what do those phenomena cease?』 Having contemplated, they understand that because unwise attention ceases, ignorance ceases; because ignorance ceases, volitional activities cease; because volitional activities cease, even the pure mass of great suffering ceases. Shariputra! If one understands such wisdom of the Dharma, it is called skillful understanding of dependent origination. Shariputra! These Bodhisattvas further think: 『By relying on the true Dharma, by relying on conditions, and by relying on combination, one can cultivate all good. If this Dharma is due to the combination of causes and reliance on conditions, then』

此法等不依止我、不依有情、不依命者、不依數取，是則此法不可稱量。』舍利子！諸菩薩等若能如是如理觀察，是則名為緣起善巧。又復觀察一切佛法皆菩提相緣所起相，觀諸緣起皆盡滅相，以能觀待諸眾生故，而不趣入畢竟寂滅，是則又名緣起善巧。舍利子！是諸菩薩摩訶薩為欲修行般若波羅蜜多故，修習如是緣起善巧。

「複次舍利子！云何菩薩摩訶薩一切法善巧？舍利子！菩薩摩訶薩修行般若波羅蜜多故，於一切法遍攝一切有為無為。菩薩摩訶薩于如是等有為無為一切諸法應修善巧。舍利子！云何菩薩摩訶薩有為善巧？所謂妙善身行、妙善語行、妙善意行，是則名為有為善巧。云何名為無為善巧？即以如是妙善身語及以意行，迴向畢竟無為菩提、迴向無為菩提妙觀，又復回向于薩伐若，是則名為無為善巧。複次舍利子，菩薩摩訶薩有為善巧者，即是積集五到彼岸。何等為五？所謂佈施、持戒、忍辱、精進、靜慮波羅蜜多，是名有為。若由般若波羅蜜多無為智故，則五到彼岸不可厭毀。如此妙智又能積集諸到彼岸資糧善法，信解無漏無上菩提及以迴向一切智智，是則名為無為善巧。

「複次舍利子！菩薩摩訶薩有為善巧者，所謂以無礙光照諸眾生，以四攝法攝諸眾生，是名有為。若觀諸法無我無有

【現代漢語翻譯】現代漢語譯本：'舍利子（Śāriputra）！這種法不依賴於我（ātman）、不依賴於有情（sattva）、不依賴於命者（jīva）、不依賴於數取（pudgala），因此這種法是不可稱量的。'舍利子！諸位菩薩如果能夠像這樣如理觀察，就稱為善巧于緣起。進一步觀察一切佛法都是菩提（bodhi）之相，由緣所起之相，觀察諸緣起都是盡滅之相，因為能夠觀待一切眾生，而不趣入畢竟寂滅，這就又稱為善巧于緣起。舍利子！這些菩薩摩訶薩（bodhisattva-mahāsattva）爲了修行般若波羅蜜多（prajñāpāramitā），修習這樣的緣起善巧。『再者，舍利子！菩薩摩訶薩如何善巧於一切法？舍利子！菩薩摩訶薩修行般若波羅蜜多，對於一切法普遍攝取一切有為法和無為法。菩薩摩訶薩對於像這樣的有為無為一切諸法，應當修習善巧。舍利子！菩薩摩訶薩如何善巧于有為法？所謂妙善的身行、妙善的語行、妙善的意行，這就稱為有為善巧。如何稱為無為善巧？就是以這樣妙善的身語和意行，迴向於畢竟無為的菩提、迴向于無為菩提的妙觀，又迴向于薩伐若（sarvajña，一切智），這就稱為無為善巧。再者，舍利子，菩薩摩訶薩的有為善巧，就是積集五到彼岸（pāramitā）。哪五種呢？就是佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、靜慮（dhyāna）波羅蜜多，這稱為有為。如果由於般若波羅蜜多的無為智，那麼五到彼岸就不可厭毀。如此妙智又能積集諸到彼岸的資糧善法，信解無漏無上的菩提，並且迴向於一切智智，這就稱為無為善巧。『再者，舍利子！菩薩摩訶薩的有為善巧，就是以無礙光明照耀一切眾生，以四攝法攝受一切眾生，這稱為有為。如果觀察諸法無我（anātman）無有

【English Translation】 English version: 'Śāriputra! This Dharma does not rely on a self (ātman), does not rely on a sentient being (sattva), does not rely on a life principle (jīva), does not rely on a person (pudgala); therefore, this Dharma is immeasurable.' Śāriputra! If Bodhisattvas can observe in this way, according to the truth, it is called being skillful in dependent origination. Furthermore, observing that all Buddha-dharmas are the aspect of Bodhi (bodhi), the aspect of arising from conditions, observing that all dependent origination is the aspect of cessation, because they can relate to all sentient beings, and do not enter into ultimate quiescence, this is also called being skillful in dependent origination. Śāriputra! These Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva), in order to practice Prajñāpāramitā (prajñāpāramitā), cultivate such skill in dependent origination. 'Furthermore, Śāriputra! How do Bodhisattva-Mahāsattvas become skillful in all dharmas? Śāriputra! Bodhisattva-Mahāsattvas, practicing Prajñāpāramitā, universally encompass all conditioned and unconditioned dharmas. Bodhisattva-Mahāsattvas should cultivate skill in all such conditioned and unconditioned dharmas. Śāriputra! How do Bodhisattva-Mahāsattvas become skillful in conditioned dharmas? That is, excellent bodily conduct, excellent verbal conduct, and excellent mental conduct; this is called skill in conditioned dharmas. What is called skill in unconditioned dharmas? It is using such excellent bodily, verbal, and mental conduct, dedicating it to the ultimate unconditioned Bodhi, dedicating it to the excellent contemplation of unconditioned Bodhi, and also dedicating it to Sarvajña (sarvajña, omniscience); this is called skill in unconditioned dharmas. Furthermore, Śāriputra, the skill in conditioned dharmas of Bodhisattva-Mahāsattvas is the accumulation of the five perfections (pāramitā). What are the five? They are the perfections of giving (dāna), morality (śīla), patience (kṣānti), diligence (vīrya), and meditation (dhyāna); this is called conditioned. If, through the unconditioned wisdom of Prajñāpāramitā, then the five perfections cannot be destroyed. Such excellent wisdom can also accumulate the virtuous resources for the perfections, believing in and understanding the unconditioned, unsurpassed Bodhi, and dedicating it to the wisdom of omniscience; this is called skill in unconditioned dharmas. 'Furthermore, Śāriputra! The skill in conditioned dharmas of Bodhisattva-Mahāsattvas is to illuminate all sentient beings with unobstructed light, and to gather all sentient beings with the four means of gathering; this is called conditioned. If one observes that all dharmas are without self (anātman) and without

情無取無執，於四攝法方便善巧，愛樂信受無為等覺，及以迴向一切智智，是則名為無為善巧。

「複次舍利子！菩薩摩訶薩有為善巧者，所謂不斷能令生死相續結縛，而復永斷能令生死相續煩惱，任持菩提結縛相續一分結縛不復現行，是名有為善巧。若復修習空無相愿諸法正智，現觀善巧無上菩提不由他緣，于無為法而復作證，是則名為無為善巧。

「複次舍利子！菩薩摩訶薩有為善巧者，謂諸菩薩雖行三界，而不為彼三界煩惱之所染污，如是名為有為善巧。雖具通達一切三界出離之法，而不墜墮出離界中，是則名為無為善巧。舍利子！菩薩摩訶薩一切法善巧者，是則名為一切智智。若諸菩薩圓滿證入一切智智，即一切時智慧善巧，即此名為諸法善巧。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，修習如是一切法善巧。如是舍利子！若有依菩薩藏修行般若波羅蜜多菩薩摩訶薩，為欲修行般若波羅蜜多故，依慧分別善巧通達修習如是十種善巧。

「複次舍利子！云何名為菩薩摩訶薩妙慧？云何名為到彼岸義？舍利子！所言慧者，謂能解了一切善法。是現見慧，隨順通達一切法故。是真量慧，如實通達一切法故。是通達慧，一切見趣諸纏縛法不為障故。是離愿慧，永離一切欲求愿故。是安悅慧，永

【現代漢語翻譯】現代漢語譯本：對於一切事物不執著也不放棄，在四攝法（佈施、愛語、利行、同事）上運用方便善巧，喜愛並信受無為的平等覺悟，並且將功德迴向於一切智慧，這被稱為無為善巧。再者，舍利子！菩薩摩訶薩的有為善巧是指，雖然能夠使生死輪迴相續不斷，但又能永遠斷除使生死輪迴相續的煩惱，保持菩提的相續，使一部分煩惱不再現行，這稱為有為善巧。如果進一步修習空、無相、無愿等諸法正智，以現觀的善巧證得無上菩提，不依賴其他因緣，對於無為法也能證悟，這被稱為無為善巧。再者，舍利子！菩薩摩訶薩的有為善巧是指，菩薩雖然在三界（欲界、色界、無色界）中修行，卻不被三界的煩惱所污染，這稱為有為善巧。雖然完全通達一切三界的出離之法，卻不墮入出離的境界中，這稱為無為善巧。舍利子！菩薩摩訶薩對一切法都善巧，這稱為一切智智（佛陀的智慧）。如果菩薩圓滿證入一切智智，即在一切時都具有智慧善巧，這稱為諸法善巧。舍利子！菩薩摩訶薩爲了修行般若波羅蜜多（以智慧到達彼岸），所以修習這樣的一切法善巧。舍利子！如果有菩薩依據菩薩藏修行般若波羅蜜多，爲了修行般若波羅蜜多，依據智慧分別善巧通達修習這十種善巧。再者，舍利子！什麼稱為菩薩摩訶薩的妙慧？什麼稱為到達彼岸的意義？舍利子！所說的慧，是指能夠了解一切善法。是現見慧，因為能夠隨順通達一切法。是真量慧，因為能夠如實通達一切法。是通達慧，因為一切見解、執著和纏縛的法都不能障礙它。是離愿慧，因為永遠遠離一切慾望和願望。是安悅慧，因為永遠

【English Translation】 English version: Not grasping or abandoning anything, being skillful in the expedient means of the four means of gathering (giving, kind speech, beneficial action, and cooperation), loving and believing in the unconditioned equal enlightenment, and dedicating merit to all wisdom, this is called unconditioned skillful means. Furthermore, Shariputra! The conditioned skillful means of a Bodhisattva Mahasattva is that, while being able to continue the cycle of birth and death, they can also permanently cut off the afflictions that cause the cycle of birth and death to continue, maintaining the continuity of Bodhi, and preventing a portion of afflictions from arising again. This is called conditioned skillful means. If one further cultivates the correct wisdom of emptiness, signlessness, and wishlessness, and skillfully realizes supreme Bodhi through direct perception, not relying on other causes, and also realizes the unconditioned Dharma, this is called unconditioned skillful means. Furthermore, Shariputra! The conditioned skillful means of a Bodhisattva Mahasattva is that, although Bodhisattvas practice in the three realms (desire realm, form realm, formless realm), they are not defiled by the afflictions of the three realms. This is called conditioned skillful means. Although they fully understand all the methods of liberation from the three realms, they do not fall into the realm of liberation. This is called unconditioned skillful means. Shariputra! A Bodhisattva Mahasattva who is skillful in all Dharmas is called all-knowing wisdom (Buddha's wisdom). If a Bodhisattva fully realizes all-knowing wisdom, that is, being skillful in wisdom at all times, this is called skillful in all Dharmas. Shariputra! A Bodhisattva Mahasattva cultivates such skillful means in all Dharmas in order to practice Prajna Paramita (wisdom to reach the other shore). Shariputra! If there are Bodhisattvas who practice Prajna Paramita based on the Bodhisattva Pitaka, in order to practice Prajna Paramita, they skillfully understand and cultivate these ten skillful means based on wisdom. Furthermore, Shariputra! What is called the wonderful wisdom of a Bodhisattva Mahasattva? What is called the meaning of reaching the other shore? Shariputra! What is called wisdom is the ability to understand all good Dharmas. It is the wisdom of direct perception, because it can accord with and understand all Dharmas. It is the wisdom of true measure, because it can truly understand all Dharmas. It is the wisdom of understanding, because all views, attachments, and binding Dharmas cannot obstruct it. It is the wisdom of detachment from wishes, because it is forever detached from all desires and wishes. It is the wisdom of peace and joy, because it is forever

息一切諸熱惱故。是歡喜慧，緣法喜樂無斷絕故。是依趣慧，于諸義智皆現見故。是建立慧，建立一切覺品法故。是證相慧，隨其所乘證得果故。是了相慧，善能照了是智性故。是濟度慧，救度一切諸瀑流故。是趣入慧，能趣正性無生法故。是策勵慧，振發一切諸善法故。是清凈慧，離先隨眠煩惱濁故。是最勝慧，升陟一切諸法頂故。是微妙慧，以自然智隨覺法故。是離行慧，更無雜染三界法故。是攝受慧，一切賢聖所攝受故。是斷愿慧，除遣一切相分別故。是舍逸慧，遠離一切愚黑闇故。是方便慧，安住一切瑜伽師地者所成就故。是發趣慧，當住一切聖智道故。是照明慧，除滅一切無明瀑流翳暗膜故。是施明慧，開導一切猶如眼故。是無漏慧，慧眼超過邪僻路故。是勝義慧，照了如是大聖諦故。是無別慧，善調順故。是光明慧，諸智門故。是無盡慧，遍於一切隨行照故。是無滅慧，常廣見故。是解脫道慧，永斷一切取執縛故。是不離處慧，不與一切煩惱障法而同止故。舍利子！如是慧相，我今略說。當知菩薩摩訶薩更有無量無邊諸慧。何以故？舍利子！如是乃至一切眾生所有心行，當知菩薩摩訶薩亦有爾所慧業智行。如是乃至一切眾生所有欲解，當知菩薩摩訶薩亦有爾所慧觀察智。如是乃至一切眾生所有諸煩惱門，

【現代漢語翻譯】現代漢語譯本因為能止息一切熱惱，所以是歡喜慧；因為能緣於法喜之樂而無有斷絕，所以是依趣慧；因為能於一切義理智慧皆能現見，所以是建立慧；因為能建立一切覺悟品類的法，所以是證相慧；因為能隨其所乘之法而證得果位，所以是了相慧；因為能善於照了智慧的本性，所以是濟度慧；因為能救度一切瀑流（煩惱），所以是趣入慧；因為能趣入正性無生之法，所以是策勵慧；因為能振發一切善法，所以是清凈慧；因為能遠離先前的隨眠煩惱濁垢，所以是最勝慧；因為能升到一切諸法之頂，所以是微妙慧；因為能以自然智隨順覺悟諸法，所以是離行慧；因為不再有雜染的三界之法，所以是攝受慧；因為被一切賢聖所攝受，所以是斷愿慧；因為能去除一切相的分別，所以是舍逸慧；因為能遠離一切愚癡的黑暗，所以是方便慧；因為能安住於一切瑜伽師地者所成就的境界，所以是發趣慧；因為能安住於一切聖智之道，所以是照明慧；因為能除滅一切無明瀑流的翳障和膜，所以是施明慧；因為能開導一切眾生猶如眼睛，所以是無漏慧；因為慧眼能超越邪僻之路，所以是勝義慧；因為能照了如是大聖諦，所以是無別慧；因為能善於調順，所以是光明慧；因為是諸智之門，所以是無盡慧；因為能遍於一切隨行而照見，所以是無滅慧；因為能常廣見，所以是解脫道慧；因為能永遠斷除一切取執的束縛，所以是不離處慧；因為不與一切煩惱障礙之法同住，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！像這樣的智慧之相，我現在只是略說。當知菩薩摩訶薩還有無量無邊的智慧。為什麼呢？舍利子！像這樣乃至一切眾生所有心行，當知菩薩摩訶薩也有相應的智慧業行。像這樣乃至一切眾生所有欲求和理解，當知菩薩摩訶薩也有相應的智慧觀察。像這樣乃至一切眾生所有煩惱之門，

【English Translation】 English version It is 'Joyful Wisdom' because it extinguishes all torments. It is 'Relied-Upon Wisdom' because it is continuously connected to the joy of Dharma. It is 'Establishing Wisdom' because it directly perceives all meanings and wisdom. It is 'Witnessing Wisdom' because it establishes all the factors of enlightenment. It is 'Understanding Wisdom' because it attains the fruit according to the path it follows. It is 'Illuminating Wisdom' because it skillfully illuminates the nature of wisdom. It is 'Saving Wisdom' because it saves all from the torrents (of afflictions). It is 'Entering Wisdom' because it enters the true nature of non-arising. It is 'Encouraging Wisdom' because it inspires all good dharmas. It is 'Pure Wisdom' because it is free from the defilements of previous latent afflictions. It is 'Supreme Wisdom' because it ascends to the peak of all dharmas. It is 'Subtle Wisdom' because it naturally awakens to the Dharma through innate wisdom. It is 'Non-Attached Wisdom' because it is free from the defilements of the three realms. It is 'Embracing Wisdom' because it is embraced by all the wise and noble ones. It is 'Desire-Cutting Wisdom' because it eliminates all conceptual distinctions. It is 'Renouncing Wisdom' because it is far from the darkness of ignorance. It is 'Skillful Wisdom' because it is established by those who dwell in the stages of all yogis. It is 'Initiating Wisdom' because it dwells on the path of all sacred wisdom. It is 'Illuminating Wisdom' because it eliminates the veils and obscurations of the torrents of ignorance. It is 'Enlightening Wisdom' because it guides all beings like an eye. It is 'Uncontaminated Wisdom' because the eye of wisdom transcends the wrong paths. It is 'Ultimate Wisdom' because it illuminates the great noble truths. It is 'Non-Distinct Wisdom' because it is well-harmonized. It is 'Luminous Wisdom' because it is the gateway to all wisdoms. It is 'Inexhaustible Wisdom' because it illuminates all that it follows. It is 'Non-Ceasing Wisdom' because it always sees widely. It is 'Wisdom of the Path to Liberation' because it permanently cuts off all attachments and bonds. It is 'Non-Separating Wisdom' because it does not dwell with the defilements and obstacles of afflictions. Śāriputra! These are the aspects of wisdom that I have briefly described. Know that the Bodhisattva Mahāsattva has countless and boundless wisdoms. Why is that? Śāriputra! Just as all sentient beings have mental activities, know that the Bodhisattva Mahāsattva also has corresponding wise actions. Just as all sentient beings have desires and understandings, know that the Bodhisattva Mahāsattva also has corresponding wise observations. Just as all sentient beings have gateways to afflictions,

當知菩薩摩訶薩亦有爾所廣大慧門。如是乃至一切聲聞獨覺及正等覺所有遍智，當知菩薩摩訶薩亦有爾所慧所行處。舍利子！如是等一切慧處，諸菩薩摩訶薩皆于其中精勤修學，是則名為菩薩妙慧。

「複次舍利子！云何名為菩薩摩訶薩到彼岸義？舍利子！如是乃至一切所知諸妙善法能到彼岸者，當知皆是到彼岸義。又舍利子！如上廣說一切慧句，應知皆是到彼岸義。又諸菩薩修行差別圓滿之義，當知皆是到彼岸義。如是一切智智圓滿之義，當知皆是到彼岸義。于諸一切為無為法無執著義，當知皆是到彼岸義。能善覺悟無量生死大過失義，當知皆是到彼岸義。一切諸法有能開悟不覺者義，當知皆是到彼岸義。有能開示無窮盡法寶藏義者，當知是為到彼岸義。無障解脫圓滿義者，當知是為到彼岸義。覺悟佈施持戒忍辱精進靜慮慧平等義，當知是為到彼岸義。最勝抉擇善巧義者，當知是為到彼岸義。遍行一切眾生界義，是則名為到彼岸義。無生法忍圓滿之義，是則名為到彼岸義。不退轉地究竟滿義，是則名為到彼岸義。清凈修治諸佛土義，是則名為到彼岸義。成熟一切眾生義者，是則名為到彼岸義。往詣道場升菩提座義，是則名為到彼岸義。畢竟摧伏諸魔軍義，是則名為到彼岸義。一切佛法皆圓滿義，是則名為到彼

【現代漢語翻譯】現代漢語譯本：應當知道，菩薩摩訶薩（菩薩中的大修行者）也具有如此廣大的智慧之門。像這樣，乃至一切聲聞（聽聞佛法而修行的人）、獨覺（獨自領悟佛法的人）以及正等覺（圓滿覺悟的佛）所擁有的遍知，應當知道，菩薩摩訶薩也有如此智慧所能到達的境界。舍利子（佛陀的弟子）！像這樣一切智慧的境界，諸菩薩摩訶薩都在其中精勤修學，這就叫做菩薩的妙慧。再者，舍利子！什麼叫做菩薩摩訶薩到達彼岸的意義呢？舍利子！像這樣，乃至一切所知的諸妙善法能夠到達彼岸的，應當知道，這都是到達彼岸的意義。還有，舍利子！如上面廣泛所說的一切智慧語句，應當知道，這都是到達彼岸的意義。還有，諸菩薩修行差別圓滿的意義，應當知道，這都是到達彼岸的意義。像這樣，一切智智（佛的智慧）圓滿的意義，應當知道，這都是到達彼岸的意義。對於一切有為法和無為法沒有執著的意義，應當知道，這都是到達彼岸的意義。能夠很好地覺悟無量生死大過失的意義，應當知道，這都是到達彼岸的意義。一切諸法有能夠開悟不覺悟者的意義，應當知道，這都是到達彼岸的意義。有能夠開示無窮盡法寶藏的意義，應當知道，這就是到達彼岸的意義。無障礙解脫圓滿的意義，應當知道，這就是到達彼岸的意義。覺悟佈施、持戒、忍辱、精進、靜慮、智慧平等的意義，應當知道，這就是到達彼岸的意義。最殊勝的抉擇善巧的意義，應當知道，這就是到達彼岸的意義。普遍地行於一切眾生界的意義，這就叫做到達彼岸的意義。無生法忍（對無生之法的忍可）圓滿的意義，這就叫做到達彼岸的意義。不退轉地（修行不退轉的境界）究竟圓滿的意義，這就叫做到達彼岸的意義。清凈修治諸佛國土的意義，這就叫做到達彼岸的意義。成熟一切眾生的意義，這就叫做到達彼岸的意義。前往道場，登上菩提座的意義，這就叫做到達彼岸的意義。最終摧伏一切魔軍的意義，這就叫做到達彼岸的意義。一切佛法都圓滿的意義，這就叫做到達彼岸的意義。

【English Translation】 English version: It should be known that Bodhisattva-Mahasattvas (great practitioners among Bodhisattvas) also possess such vast gates of wisdom. Likewise, even the omniscience possessed by all Sravakas (those who practice by hearing the Dharma), Pratyekabuddhas (those who realize the Dharma on their own), and Samyak-sambuddhas (fully enlightened Buddhas), it should be known that Bodhisattva-Mahasattvas also have such realms that their wisdom can reach. Shariputra (a disciple of the Buddha)! All such realms of wisdom, in which all Bodhisattva-Mahasattvas diligently study and practice, are called the wonderful wisdom of Bodhisattvas. Furthermore, Shariputra! What is meant by a Bodhisattva-Mahasattva reaching the other shore? Shariputra! Like this, even all the wonderful and virtuous Dharmas that are known and can reach the other shore, it should be known that these all signify reaching the other shore. Also, Shariputra! All the statements about wisdom that have been extensively discussed above, it should be known that these all signify reaching the other shore. Furthermore, the meaning of the Bodhisattvas' practice being different and complete, it should be known that this all signifies reaching the other shore. Likewise, the meaning of the complete realization of all-knowing wisdom (Buddha's wisdom), it should be known that this all signifies reaching the other shore. The meaning of having no attachment to all conditioned and unconditioned Dharmas, it should be known that this all signifies reaching the other shore. The meaning of being able to well awaken to the great faults of limitless birth and death, it should be known that this all signifies reaching the other shore. The meaning of all Dharmas having the ability to enlighten those who are not awakened, it should be known that this all signifies reaching the other shore. The meaning of having the ability to reveal the inexhaustible treasure of the Dharma, it should be known that this signifies reaching the other shore. The meaning of complete and unobstructed liberation, it should be known that this signifies reaching the other shore. The meaning of realizing the equality of giving, morality, patience, diligence, meditation, and wisdom, it should be known that this signifies reaching the other shore. The meaning of the most excellent and skillful discernment, it should be known that this signifies reaching the other shore. The meaning of universally acting in all realms of sentient beings, this is called reaching the other shore. The meaning of the complete realization of the non-origination forbearance (acceptance of the non-origination of Dharmas), this is called reaching the other shore. The meaning of the ultimate completion of the non-retrogressing stage (the state of non-regression in practice), this is called reaching the other shore. The meaning of purifying and cultivating the Buddha lands, this is called reaching the other shore. The meaning of maturing all sentient beings, this is called reaching the other shore. The meaning of going to the Bodhi-mandala and ascending the Bodhi seat, this is called reaching the other shore. The meaning of ultimately subduing all the armies of Mara, this is called reaching the other shore. The meaning of the complete perfection of all Buddha Dharmas, this is called reaching the other shore.

岸義。于菩薩藏差別法門正安住義，是則名為到彼岸義。舍利子！若於如是大菩薩藏微妙法門正修學已，我說是等則於一切波羅蜜多皆得究竟。

「複次舍利子！若有安住大乘諸善男子及善女人，皆當於是大菩薩藏微妙法門，慇勤請求受持讀誦通達義理，廣為他說分別顯示。何以故？舍利子！若有於是菩薩藏經殷重聽聞受持讀誦，乃至為他分別解說者，當知是人必定獲得十種功德稱讚利益。何等為十？一者在在所生一切微妙功巧業處究竟通達，二者在所生處常居高族榮望當世，三者所生之處有大威嚴勢力自在，四者凡所言令一切皆從無不信伏，五者所生之處具大豪富，六者在所生處恒為天人所加愛敬，七者生處人中常為輪王得大自在，八者所生常得為天帝釋，九者若生色界為大梵王，十者在所生處常不遠離大菩提心。舍利子！受持經者則為獲得十種功德稱讚利益。

「複次舍利子！是諸善男子善女人等受持是經，殷重聽聞讀誦解義，乃至為他廣說開示，當知是人復得如是十種功德稱讚利益。何等為十？一者不與尼伽蘭陀邪論相雜，二者不起我見，三者無有情見，四者無命者見，五者無數取見，六者不起斷見，七者不起常見，八者一切世務情無顧及，九者恒發勝心樂欲出家，十者若聞經典速能受持悟解深義

【現代漢語翻譯】現代漢語譯本：到達彼岸的意義在於，對於菩薩藏（菩薩所修行的法門）中各種不同的法門，能夠正確地安住其中。舍利子！如果能夠正確地修學這樣的大菩薩藏的微妙法門，我就可以說這些人對於一切波羅蜜多（到達彼岸的方法）都能夠達到究竟圓滿。再者，舍利子！如果安住于大乘的善男子和善女人，都應當對於這個大菩薩藏的微妙法門，慇勤地請求、接受、持誦、通達其中的義理，並且廣泛地為他人解說和闡明。為什麼呢？舍利子！如果有人對於這部菩薩藏的經典，認真地聽聞、接受、持誦，乃至為他人分別解說，應當知道這個人必定會獲得十種功德和稱讚的利益。是哪十種呢？第一，無論出生在何處，對於一切微妙的工藝和技能都能徹底通達；第二，出生的地方常常是高貴的家族，在世間享有盛譽；第三，出生的地方具有強大的威嚴和勢力，能夠自在地行事；第四，凡是所說的話，一切人都順從，沒有不信服的；第五，出生的地方非常富有；第六，出生的地方常常受到天人和人們的愛戴和尊敬；第七，出生在人間常常成為轉輪聖王，獲得極大的自在；第八，出生常常成為天帝釋（忉利天之主）；第九，如果出生在梵天，則成為大梵天王；第十，無論出生在何處，都不會遠離大菩提心（追求覺悟的心）。舍利子！受持這部經典的人，就能夠獲得這十種功德和稱讚的利益。再者，舍利子！這些善男子和善女人等，受持這部經典，認真地聽聞、讀誦、理解其中的含義，乃至為他人廣泛地解說和開示，應當知道這個人還會獲得以下十種功德和稱讚的利益。是哪十種呢？第一，不會與尼伽蘭陀（外道）的邪論混雜；第二，不會生起我見（執著于自我的見解）；第三，不會產生有情見（執著于眾生存在的見解）；第四，不會產生命者見（執著于生命延續的見解）；第五，不會產生數取見（執著於五蘊為我的見解）；第六，不會產生斷見（認為生命死後一切皆無的見解）；第七，不會產生常見（認為生命永恒不變的見解）；第八，對於一切世俗事務不再掛念；第九，常常發起殊勝的心，樂於出家修行；第十，如果聽到經典，能夠迅速地接受、持誦，並且領悟其中的深刻含義。

【English Translation】 English version: The meaning of reaching the other shore (Pāramitā) lies in being able to correctly abide in the various different Dharma doors within the Bodhisattva-piṭaka (the collection of teachings for Bodhisattvas). Shariputra! If one correctly studies these subtle Dharma doors of the great Bodhisattva-piṭaka, I can say that these individuals will achieve ultimate perfection in all Pāramitās (methods of reaching the other shore). Furthermore, Shariputra! If virtuous men and women who abide in the Mahāyāna (Great Vehicle) diligently request, receive, uphold, recite, and understand the meaning of these subtle Dharma doors of the great Bodhisattva-piṭaka, and widely explain and elucidate them to others, why is this so? Shariputra! If someone earnestly listens to, receives, upholds, and recites this Bodhisattva-piṭaka scripture, and even explains it to others, know that this person will certainly obtain ten kinds of merits and praised benefits. What are the ten? First, wherever they are born, they will thoroughly understand all subtle crafts and skills; second, they will be born into noble families and be renowned in the world; third, they will be born with great dignity and power, and be able to act freely; fourth, whatever they say, everyone will obey and believe without doubt; fifth, they will be born into great wealth; sixth, wherever they are born, they will always be loved and respected by gods and humans; seventh, when born among humans, they will often become a Chakravartin (universal monarch) and attain great freedom; eighth, they will often be born as Indra (ruler of the Trāyastriṃśa Heaven); ninth, if born in the Brahma realm, they will become the Great Brahma King; tenth, wherever they are born, they will never be far from the great Bodhicitta (the mind of enlightenment). Shariputra! Those who uphold this scripture will obtain these ten kinds of merits and praised benefits. Furthermore, Shariputra! These virtuous men and women who uphold this scripture, earnestly listen to, recite, and understand its meaning, and even widely explain and reveal it to others, know that this person will also obtain the following ten kinds of merits and praised benefits. What are the ten? First, they will not be mixed with the heretical doctrines of the Nirgranthas (Jains); second, they will not give rise to the view of self (attachment to the idea of a self); third, they will not give rise to the view of sentient beings (attachment to the idea of the existence of beings); fourth, they will not give rise to the view of a life-span (attachment to the idea of the continuation of life); fifth, they will not give rise to the view of grasping at aggregates (attachment to the idea of the five aggregates as self); sixth, they will not give rise to the view of annihilation (the view that after death, everything ceases to exist); seventh, they will not give rise to the view of permanence (the view that life is eternal and unchanging); eighth, they will no longer be concerned with worldly affairs; ninth, they will always generate a superior mind and be eager to renounce the household life; tenth, if they hear the scriptures, they will quickly receive, uphold, and understand their profound meaning.

。舍利子！是名獲得十種功德稱讚利益。

「複次舍利子！是善男子善女人等受持是經，殷重聽聞讀誦解義，乃至為他廣分別說，當知是人復得如是十種功德稱讚利益。何等為十？一者成就正念；二者成就正覺；三者成就正趣；四者成就志勇；五者成就正慧；六者得具無難；七者憶本生事；八者性薄貪慾無猛利貪，不為重貪之所燒惱；九者性薄瞋恚無猛利瞋，不為重瞋之所燒惱；十者性薄愚癡無猛利癡，不為重癡之所燒惱。舍利子！是名獲得十種功德稱讚利益。

「複次舍利子！是善男子善女人等受持是經，殷重聽聞讀誦解義，乃至為他廣分別說，當知是人復得如是十種功德稱讚利益。何等為十？一者成就機速慧；二者成就捷辯慧；三者成就猛利慧；四者成就迅疾慧；五者成就廣博慧；六者成就甚深慧；七者成就通達慧；八者成就無著慧；九者常現前見一切如來，既得見已以清美頌而為讚歎；十者善能如理請問如來，又能如理開釋疑難。舍利子！是名獲得十種功德稱讚利益。

「複次舍利子！是善男子善女人等受持是經，讀誦解義乃至為他廣分別說，當知是人復獲如是十種功德稱讚利益。何等為十？一者常樂遠離諸不善友，二者常樂親近諸善知識，三者能緩諸魔所有繫縛，四者摧殄諸魔所有軍陣，

【現代漢語翻譯】現代漢語譯本：舍利子（Śāriputra，佛陀的十大弟子之一）！這被稱為獲得十種功德稱讚的利益。

「再者，舍利子！這些善男子、善女人等受持這部經，殷重地聽聞、讀誦、理解其義，乃至為他人廣泛地分別解說，應當知道這些人又獲得如下十種功德稱讚的利益。是哪十種呢？第一，成就正念；第二，成就正覺；第三，成就正趣；第四，成就志勇；第五，成就正慧；第六，得到具足無難；第七，憶起前世的經歷；第八，本性淡薄貪慾，沒有強烈的貪慾，不被強烈的貪慾所燒惱；第九，本性淡薄瞋恚，沒有強烈的瞋恚，不被強烈的瞋恚所燒惱；第十，本性淡薄愚癡，沒有強烈的愚癡，不被強烈的愚癡所燒惱。舍利子！這被稱為獲得十種功德稱讚的利益。

「再者，舍利子！這些善男子、善女人等受持這部經，殷重地聽聞、讀誦、理解其義，乃至為他人廣泛地分別解說，應當知道這些人又獲得如下十種功德稱讚的利益。是哪十種呢？第一，成就機敏迅速的智慧；第二，成就敏捷善辯的智慧；第三，成就勇猛銳利的智慧；第四，成就迅速快捷的智慧；第五，成就廣博淵博的智慧；第六，成就深邃精深的智慧；第七，成就通達明瞭的智慧；第八，成就無所執著的智慧；第九，常常現前見到一切如來（Tathāgata，佛的稱號），既得見后，以清凈美好的頌歌來讚歎；第十，善於如理地請問如來，又能如理地開釋疑難。舍利子！這被稱為獲得十種功德稱讚的利益。

「再者，舍利子！這些善男子、善女人等受持這部經，讀誦、理解其義，乃至為他人廣泛地分別解說，應當知道這些人又獲得如下十種功德稱讚的利益。是哪十種呢？第一，常常樂於遠離各種不善的朋友；第二，常常樂於親近各種善知識；第三，能夠緩和諸魔（Māra，佛教中障礙修行的惡魔）所有的繫縛；第四，摧毀消滅諸魔所有的軍隊陣勢；

【English Translation】 English version: 'Śāriputra! This is called obtaining the benefits of ten kinds of meritorious praise.'

'Furthermore, Śāriputra! These good men and good women who uphold this sutra, diligently listen to it, recite it, understand its meaning, and even extensively explain it to others, should know that these people also obtain the following ten kinds of meritorious praise benefits. What are the ten? First, they achieve right mindfulness; second, they achieve right enlightenment; third, they achieve right direction; fourth, they achieve resolute courage; fifth, they achieve right wisdom; sixth, they obtain complete freedom from difficulties; seventh, they remember their past lives; eighth, their nature is thin in greed, without intense greed, and they are not burned by heavy greed; ninth, their nature is thin in anger, without intense anger, and they are not burned by heavy anger; tenth, their nature is thin in delusion, without intense delusion, and they are not burned by heavy delusion. Śāriputra! This is called obtaining the benefits of ten kinds of meritorious praise.'

'Furthermore, Śāriputra! These good men and good women who uphold this sutra, diligently listen to it, recite it, understand its meaning, and even extensively explain it to others, should know that these people also obtain the following ten kinds of meritorious praise benefits. What are the ten? First, they achieve quick and agile wisdom; second, they achieve quick and eloquent wisdom; third, they achieve sharp and keen wisdom; fourth, they achieve swift and rapid wisdom; fifth, they achieve broad and extensive wisdom; sixth, they achieve profound and deep wisdom; seventh, they achieve penetrating and clear wisdom; eighth, they achieve unattached wisdom; ninth, they constantly see all the Tathāgatas (a title for the Buddha) before them, and having seen them, they praise them with pure and beautiful verses; tenth, they are good at asking the Tathāgata according to the truth, and they can also explain doubts according to the truth. Śāriputra! This is called obtaining the benefits of ten kinds of meritorious praise.'

'Furthermore, Śāriputra! These good men and good women who uphold this sutra, recite it, understand its meaning, and even extensively explain it to others, should know that these people also obtain the following ten kinds of meritorious praise benefits. What are the ten? First, they are always happy to stay away from all unwholesome friends; second, they are always happy to be close to all good teachers; third, they can loosen all the bonds of the Māras (demons that hinder spiritual practice); fourth, they can destroy and annihilate all the armies and formations of the Māras;'

五者善能訶厭一切煩惱，六者於一切行心恒捐舍，七者違背一切向惡趣道，八者歸向一切趣涅槃道，九者善說一切越度生死清凈之地，十者巧能隨學一切菩薩所行軌則又能奉行諸佛教敕。如是名為十種功德稱讚利益。舍利子！若有善男子善女人，能于如是大菩薩藏微妙法門，殷重聽聞受持讀誦，研尋義趣明瞭通達，復能為他廣說開示，當知是人則為獲得如上功德稱讚利益。」

爾時世尊欲重宣此義而說頌曰：

「諸聰睿者慧無邊，　　妙能通達法及義，　尊勝文詞善圓具，　　由持如是大經王。　常獲豐饒法寶藏，　　恒欣悅意行法施，　發生最上勝歡喜，　　由持如是大經王。　多眾生聞說法者，　　證斯廣大勝功德，　我當云何說是法，　　如持經者之所獲。　證獲如斯最勝慧，　　于正法所終無壞，　由念發生微妙智，　　能說無上智依處。　勤求善說正法句，　　最勝眾聖所稱讚，　常聞發起超勝行，　　由持如是大經王。　慧者聞已持深義，　　于諸文句無妄執，　常隨理趣而觀照，　　增長妙智量無邊。　無邊妙智無邊義，　　第一義解諒難思，　遍游十方廣稱讚，　　聞經勝利無窮盡。　極善微薄貪瞋癡，　　獲得第一心清凈，　由聞如是大經王，　　功德勝

【現代漢語翻譯】現代漢語譯本第五，善於呵斥和厭惡一切煩惱；第六，對於一切行為，內心恒常捨棄；第七，違背一切通向惡趣的道路；第八，歸向一切通往涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）的道路；第九，善於宣說一切超越生死、清凈的境地；第十，巧妙地能夠隨學一切菩薩（Bodhisattva，指發願要救度一切眾生，並最終成佛的修行者）所行的規範，又能奉行諸佛的教誨。這被稱為十種功德稱讚的利益。舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！如果有善男子善女人，能夠對於這樣的大菩薩藏（Mahabodhisattvagarbha，指菩薩所修行的深奧法門）微妙法門，慇勤地聽聞、受持、讀誦，研習探究其義理，明瞭通達，又能為他人廣泛宣說開示，應當知道這個人就獲得瞭如上的功德稱讚利益。」那時，世尊（Bhagavan，佛陀的尊稱）想要再次宣說這個道理，就說了偈頌：『那些聰慧的人，智慧無邊，能夠巧妙地通達佛法和義理，以尊貴殊勝的文辭善巧圓滿地表達，這是因為受持這樣的大經之王。常常獲得豐饒的法寶藏，恒常歡喜地實行法佈施，生起最上殊勝的歡喜，這是因為受持這樣的大經之王。眾多眾生聽聞說法的人，證得這種廣大的殊勝功德，我應當如何宣說這種法，如同受持經典的人所獲得的功德一樣。證得獲得如此最殊勝的智慧，對於正法（Dharma，佛教的教義和真理）永遠不會毀壞，由於憶念而生起微妙的智慧，能夠宣說無上智慧的依處。勤奮尋求善說正法的語句，這是最殊勝的聖者們所稱讚的，常常聽聞發起超勝的修行，這是因為受持這樣的大經之王。有智慧的人聽聞后，受持深奧的義理，對於文字語句沒有虛妄的執著，常常隨順道理而觀照，增長微妙智慧，其量無邊。無邊的微妙智慧，無邊的義理，第一義諦（Paramartha，指最高的真理）的理解難以思量，遍游十方，廣受稱讚，聽聞經典的勝利無窮無盡。極其善於減少貪婪、嗔恨、愚癡，獲得第一心的清凈，由於聽聞這樣的大經之王，功德殊勝。'

【English Translation】 English version Fifth, they are skilled at rebuking and detesting all afflictions; sixth, regarding all actions, their minds are constantly relinquishing; seventh, they turn away from all paths leading to evil realms; eighth, they turn towards all paths leading to Nirvana (the ultimate state of liberation from the cycle of birth and death in Buddhism); ninth, they are skilled at expounding all pure realms that transcend birth and death; tenth, they are adept at following the conduct of all Bodhisattvas (beings who aspire to attain Buddhahood for the benefit of all sentient beings) and are able to uphold the teachings of all Buddhas. These are called the ten merits of praise and benefit. Shariputra (one of the Buddha's chief disciples, known for his wisdom)! If there are good men or good women who can diligently listen to, receive, uphold, read, study, and explore the meaning of such profound Dharma teachings of the Great Bodhisattva Treasury (Mahabodhisattvagarbha, referring to the profound practices of Bodhisattvas), understand them clearly, and also widely explain and reveal them to others, know that these people have obtained the above-mentioned merits of praise and benefit.」 At that time, the Bhagavan (the Blessed One, a title for the Buddha) wished to reiterate this meaning and spoke in verses: 『Those who are wise, their wisdom is boundless, they are skillfully able to understand the Dharma and its meaning, and express it with noble and excellent words, this is because they uphold such a great King of Sutras. They constantly obtain abundant treasures of the Dharma, they are always delighted to practice Dharma giving, and they generate the highest and most excellent joy, this is because they uphold such a great King of Sutras. Many beings who hear the Dharma expounded, attain these vast and excellent merits, how should I describe this Dharma, like the merits obtained by those who uphold the Sutras. Having attained such supreme wisdom, they will never be destroyed in the true Dharma (the teachings and truth of Buddhism), due to mindfulness, subtle wisdom arises, and they are able to expound the basis of unsurpassed wisdom. They diligently seek to speak the words of the true Dharma well, this is praised by the most excellent sages, they constantly hear and initiate transcendent practices, this is because they uphold such a great King of Sutras. Those who are wise, having heard, uphold the profound meaning, they do not have false attachments to the words and phrases, they constantly follow the principles and contemplate, and increase subtle wisdom, which is boundless. Boundless subtle wisdom, boundless meaning, the understanding of the ultimate truth (Paramartha, the highest truth) is difficult to fathom, they travel throughout the ten directions, widely praised, the benefits of hearing the Sutras are endless. They are extremely good at diminishing greed, hatred, and delusion, they obtain the purity of the first mind, due to hearing such a great King of Sutras, their merits are supreme.』

利無邊際。　雖獲勝財無放逸，　　稱量財義誰堅固，　深達世財非有實，　　于財無戀趣非家。　出詣閑靜住中林，　　于彼惛沈常遠離，　聽聞凈法曾無厭，　　靜慮正教無慳吝。　請問疑難世導師，　　聞已為他廣開釋，　由斯增長微妙智，　　于白凈法終無退。

「如是舍利子！諸菩薩摩訶薩為欲修行般若波羅蜜多故，於是經典精勤修學行菩薩行，是名菩薩摩訶薩于般若波羅蜜多方便修學正法之要。」

大寶積經卷第五十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十四

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之二十大自在天授記品第十二

爾時佛告舍利子：「往昔過去大蘊如來、應、正等覺，為精進行童子廣說如是四無量法及說六波羅蜜多已，爾時彼佛復告精進行童子：『云何菩薩摩訶薩隨攝法轉？童子當知，菩薩摩訶薩具足如來四攝之法，由是法故菩薩摩訶薩恒處長夜攝諸眾生。何等為四？所謂佈施、愛語、利行、同事，如是名為四種攝法。童子！云何名為如是攝法？童子！所言施者具有二種：一者財施，二者法施，是為佈施。言愛語者，謂於一切諸來求乞或樂聞法，菩薩悉能愛語慰喻。言利行者，謂能滿足若自

【現代漢語翻譯】現代漢語譯本利益無邊無際。即使獲得勝利的財富也不放縱，衡量財富和道義，誰更堅固？深刻理解世俗的財富並非真實存在，對於財富沒有貪戀，追求出離世俗的家。離開前往寂靜的樹林中居住，在那裡常常遠離昏沉和懈怠。聽聞清凈的佛法從不厭倦，對於禪定和正法教誨沒有吝嗇。請教世間的導師疑難的問題，聽聞后為他人廣泛地開示解釋。由此增長微妙的智慧，對於清凈的佛法永遠不會退轉。

『像這樣，舍利子！諸位菩薩摩訶薩爲了修行般若波羅蜜多（智慧到彼岸）的緣故，在這部經典中精勤修學，行菩薩之道，這叫做菩薩摩訶薩在般若波羅蜜多中方便修學正法之要。』

《大寶積經》卷第五十三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第五十四

大唐三藏法師玄奘奉詔譯

菩薩藏會第十二之二十大自在天授記品第十二

這時，佛告訴舍利子：『過去很久以前，大蘊如來（佛的稱號）、應（應供）、正等覺（正等覺悟者），為精進行童子廣泛地宣說了這樣的四無量法（慈、悲、喜、舍四種心）以及六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧），那時，那位佛又告訴精進行童子：『菩薩摩訶薩如何隨順攝法而轉？童子應當知道，菩薩摩訶薩具足如來的四攝法（佈施、愛語、利行、同事），因為這些法，菩薩摩訶薩常常在漫長的夜晚攝受眾生。哪四種呢？就是佈施、愛語、利行、同事，這叫做四種攝法。童子！什麼叫做這樣的攝法呢？童子！所說的佈施具有兩種：一是財施，二是法施，這就是佈施。所說的愛語，是指對於一切前來乞求或者樂於聽聞佛法的人，菩薩都能用愛語安慰開導。所說的利行，是指能夠滿足自己或他人的利益。』

【English Translation】 English version The benefits are boundless and limitless. Even if one obtains victorious wealth, one should not be indulgent. Weighing wealth and righteousness, which is more steadfast? Deeply understanding that worldly wealth is not real, one has no attachment to wealth, and seeks to leave the worldly home. Leaving to dwell in a quiet forest, there one is always far from drowsiness and sloth. Listening to the pure Dharma, one is never weary, and one is not stingy with meditation and the true teachings. Asking the world's teacher about difficult questions, and after hearing, widely explaining and expounding for others. From this, subtle wisdom grows, and one never retreats from the pure Dharma.

'Thus, Shariputra! Bodhisattva Mahasattvas, for the sake of practicing Prajna Paramita (perfection of wisdom), diligently study and practice the Bodhisattva path in this scripture. This is called the essential method for Bodhisattva Mahasattvas to conveniently study the true Dharma in Prajna Paramita.'

The Great Treasure Trove Sutra, Volume 53 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 54

Translated by Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree

The Twelfth Assembly of the Bodhisattva Treasury, Chapter Twenty: The Prediction of the Great Free God, Chapter Twelve

At that time, the Buddha told Shariputra: 'In the distant past, the Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), named Great Aggregate, extensively explained the Four Immeasurables (loving-kindness, compassion, joy, equanimity) and the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) to the diligent youth. At that time, that Buddha again told the diligent youth: 『How does a Bodhisattva Mahasattva follow the methods of gathering beings? Youth, you should know that a Bodhisattva Mahasattva possesses the four methods of gathering beings of the Tathagata (generosity, kind speech, beneficial action, and cooperation). Because of these methods, Bodhisattva Mahasattvas constantly gather beings throughout the long night. What are the four? They are generosity, kind speech, beneficial action, and cooperation. These are called the four methods of gathering beings. Youth! What are these methods of gathering beings? Youth! What is called generosity has two aspects: one is material generosity, and the other is Dharma generosity. This is generosity. What is called kind speech means that for all those who come seeking or are happy to hear the Dharma, Bodhisattvas are able to comfort and guide them with kind speech. What is called beneficial action means being able to fulfill the benefit of oneself or others.』

若他所有意樂。言同事者，隨己所有智及功德，為他演說攝受建立一切眾生，令其安住若智若法。複次童子！言佈施者，于來乞求諸眾生所心意清凈。言愛語者，于來乞求諸眾生所善言安慰。言利行者，隨諸眾生所有義利皆令成熟。言同事者，于來乞求諸眾生所行平等心成其義利。複次童子！言佈施者，謂諸菩薩發意行舍。言愛語者，方便無斷。言利行者，深心無悔。言同事者，迴向大乘。複次童子！言佈施者，謂隨慈心而行於舍。言愛語者，常不捨離歡喜之心。言利行者，成就大悲，心恒欣樂利眾生事。言同事者，修舍平等無有高下，心恒迴向一切智智。複次童子！言佈施者，如法求財，常思行舍拯濟貧乏。言愛語者，既施財已，重複安處令住法義。言利行者，自利利他平等攝取。言同事者，為欲利益諸眾生故，究竟發起一切智心。複次童子！言佈施者，一切所有內外諸法悉皆舍離。言愛語者，於一切法功德智慧無所秘惜。言利行者，棄捨自利專務利他。言同事者，總攝財物如置掌中，隨緣惠施情無憂戚。

「『複次童子！言法施者，如所聞法廣為他說。言愛語者，以無染心分別開示。言利行者，謂為於他授誦經典，乃至說法無有厭倦。言同事者，以不捨離一切智心，安置含生於正法所。複次童子！所言法施

【現代漢語翻譯】現代漢語譯本：如果他所有的意願是，說到同事，就憑藉自己所有的智慧和功德，為他人演說，攝受、建立一切眾生，使他們安住于智慧或佛法之中。再者，童子！說到佈施，就是對於前來乞求的眾生心意清凈。說到愛語，就是對於前來乞求的眾生善言安慰。說到利行，就是隨順眾生所有的利益都使之成熟。說到同事，就是對於前來乞求的眾生以平等心對待，成就他們的利益。再者，童子！說到佈施，是指菩薩發願實行佈施。說到愛語，是指方便善巧而不間斷。說到利行，是指內心深切而不後悔。說到同事，是指回向大乘。再者，童子！說到佈施，是指隨順慈悲心而實行佈施。說到愛語，是指常常不捨離歡喜之心。說到利行，是指成就大悲心，內心恒常歡喜樂於利益眾生的事情。說到同事，是指修習舍平等，沒有高下之分，內心恒常回向一切智智（佛的智慧）。再者，童子！說到佈施，是指如法求財，常常想著實行佈施，救濟貧困。說到愛語，是指在佈施財物之後，再進一步安置他們，使他們安住于佛法的義理。說到利行，是指自利利他，平等攝取。說到同事，是指爲了利益一切眾生，最終發起一切智心。再者，童子！說到佈施，是指一切所有內外諸法都全部舍離。說到愛語，是指對於一切法的功德智慧，沒有絲毫的吝惜。說到利行，是指捨棄自利，專心致力於利益他人。說到同事，是指總攝財物如同放在掌中，隨緣惠施，心中沒有憂愁和悲傷。『再者，童子！說到法施，是指如所聽聞的佛法，廣泛地為他人宣說。說到愛語，是指以無染的心分別開示。說到利行，是指為他人講授誦讀經典，乃至說法，沒有厭倦。說到同事，是指以不捨離一切智心，安置一切眾生於正法之中。再者，童子！所說的法施

【English Translation】 English version: If all his intentions are, regarding 'co-practice', it is to use his own wisdom and merits to explain, gather, and establish all sentient beings, enabling them to abide in wisdom or Dharma. Furthermore, young man! Regarding 'giving', it is to have a pure mind towards all sentient beings who come seeking. Regarding 'kind speech', it is to comfort all sentient beings who come seeking with kind words. Regarding 'beneficial action', it is to help all sentient beings achieve maturity in all their benefits. Regarding 'co-practice', it is to treat all sentient beings who come seeking with an equal mind, thus achieving their benefits. Furthermore, young man! Regarding 'giving', it refers to Bodhisattvas making the vow to practice giving. Regarding 'kind speech', it refers to skillful means without interruption. Regarding 'beneficial action', it refers to a deep heart without regret. Regarding 'co-practice', it refers to dedicating towards the Mahayana. Furthermore, young man! Regarding 'giving', it refers to practicing giving in accordance with a compassionate heart. Regarding 'kind speech', it refers to never abandoning a joyful heart. Regarding 'beneficial action', it refers to achieving great compassion, with the heart always joyful in benefiting sentient beings. Regarding 'co-practice', it refers to cultivating equanimity without high or low distinctions, with the heart always dedicated to all-knowing wisdom (Buddha's wisdom). Furthermore, young man! Regarding 'giving', it refers to seeking wealth lawfully, always thinking of practicing giving to relieve the poor. Regarding 'kind speech', it refers to, after giving wealth, further settling them, enabling them to abide in the meaning of the Dharma. Regarding 'beneficial action', it refers to benefiting oneself and others equally. Regarding 'co-practice', it refers to ultimately generating the mind of all-knowing wisdom for the sake of benefiting all sentient beings. Furthermore, young man! Regarding 'giving', it refers to completely abandoning all internal and external phenomena. Regarding 'kind speech', it refers to not being stingy with the merits and wisdom of all phenomena. Regarding 'beneficial action', it refers to abandoning self-interest and focusing on benefiting others. Regarding 'co-practice', it refers to holding all possessions as if in the palm of one's hand, giving freely according to circumstances, without sorrow or grief. 'Furthermore, young man! Regarding 'Dharma giving', it refers to widely explaining the Dharma as one has heard it to others. Regarding 'kind speech', it refers to explaining and revealing with a pure mind. Regarding 'beneficial action', it refers to teaching others to recite scriptures, and even explaining the Dharma without weariness. Regarding 'co-practice', it refers to settling all sentient beings in the right Dharma with a mind that does not abandon all-knowing wisdom. Furthermore, young man! What is called Dharma giving

，若為往返求聽法者，如佛正教不亂宣說。言愛語者，以微妙音開示正法。言利行者，謂以衣服飲食床敷醫藥及余隨用什物眾具，于求法者及說法者但有匱乏即便給施。言同事者，常起深心無間說法。複次童子！言法施者，由是菩薩了知法施諸施中上，常行法施。言愛語者，謂所演說利益之事。言利行者，演暢其義不依于文。言同事者，欲令圓滿一切佛法，常為眾生如應敷化。複次童子！言佈施者，所謂柁那波羅蜜多。言愛語者，所謂尸羅波羅蜜多及以羼底波羅蜜多。言利行者，所謂毗利耶波羅蜜多。言同事者，所謂靜慮波羅蜜多及般若波羅蜜多。複次童子！言佈施者，謂初發心一切菩薩。言愛語者，謂已發行一切菩薩。言利行者，謂不退轉一切菩薩。言同事者，所謂系屬一生諸大菩薩。複次童子！言佈施者，為欲堅固菩提根本。言愛語者，為欲成就菩提萌芽。言利行者，為欲開發菩提妙花。言同事者，為欲成熟菩提勝果。如是童子！是名菩薩摩訶薩四種攝法。菩薩摩訶薩為欲修行大菩提故，以如是等四攝之法處於長夜攝受眾生，是名菩薩摩訶薩隨攝法轉。童子！如是攝法無量無邊，皆說名為菩提之道。』

「舍利子！爾時薄伽梵大蘊如來、應、正等覺為是精進行童子開示如是大菩提道，時彼童子具于佛所聞是

【現代漢語翻譯】現代漢語譯本如果有人前來求法，就應如佛陀的正教那樣，不加混亂地宣說。所謂『愛語』，就是用微妙的聲音開示正法。所謂『利行』，就是對於求法者和說法者，如果他們在衣服、飲食、床鋪、醫藥以及其他日常所需物品方面有所缺乏，就應立即給予施捨。所謂『同事』，就是常常以深切的心意，不間斷地說法。此外，童子！所謂『法施』，是因為菩薩明白法施在一切佈施中最為殊勝，所以常常實行法施。所謂『愛語』，就是指所宣說的有益之事。所謂『利行』，就是闡明其義理，而不拘泥於文字。所謂『同事』，就是爲了圓滿一切佛法，常常爲了眾生而如理教化。此外，童子！所謂『佈施』，就是指柁那波羅蜜多（Dāna pāramitā，佈施波羅蜜）。所謂『愛語』，就是指尸羅波羅蜜多（Śīla pāramitā，持戒波羅蜜）以及羼底波羅蜜多（Kṣānti pāramitā，忍辱波羅蜜）。所謂『利行』，就是指毗利耶波羅蜜多（Vīrya pāramitā，精進波羅蜜）。所謂『同事』，就是指靜慮波羅蜜多（Dhyāna pāramitā，禪定波羅蜜）以及般若波羅蜜多（Prajñā pāramitā，智慧波羅蜜）。此外，童子！所謂『佈施』，是指初發心的一切菩薩。所謂『愛語』，是指已經開始修行的一切菩薩。所謂『利行』，是指不退轉的一切菩薩。所謂『同事』，是指即將證得一生補處的大菩薩。此外，童子！所謂『佈施』，是爲了穩固菩提的根本。所謂『愛語』，是爲了成就菩提的萌芽。所謂『利行』，是爲了開發菩提的妙花。所謂『同事』，是爲了成熟菩提的殊勝果實。像這樣，童子！這就是菩薩摩訶薩的四種攝法。菩薩摩訶薩爲了修行大菩提，以這四種攝法在漫長的輪迴中攝受眾生，這就是菩薩摩訶薩隨攝法而轉。童子！這些攝法無量無邊，都被稱為菩提之道。』『舍利子（Śāriputra）！那時，薄伽梵（Bhagavān）大蘊如來（Mahāskandha Tathāgata）、應（Arhat）、正等覺（Samyaksaṃbuddha）為這位精進行童子開示了這樣的大菩提道，當時那位童子在佛陀那裡聽聞了這些教誨

【English Translation】 English version If there are those who come seeking to hear the Dharma, one should proclaim it according to the Buddha's true teachings, without confusion. 'Loving speech' means to reveal the true Dharma with subtle sounds. 'Beneficial conduct' means that if those seeking the Dharma or those teaching it are lacking in clothing, food, bedding, medicine, or other necessary items, one should immediately provide them. 'Cooperation' means to constantly teach the Dharma with a deep and unwavering mind. Furthermore, young one! 'Giving the Dharma' is because Bodhisattvas understand that giving the Dharma is the most superior of all gifts, and therefore they always practice it. 'Loving speech' refers to speaking about beneficial matters. 'Beneficial conduct' means to explain the meaning without being attached to the words. 'Cooperation' means to constantly educate beings appropriately in order to perfect all the Buddha's teachings. Furthermore, young one! 'Giving' refers to Dāna pāramitā (perfection of giving). 'Loving speech' refers to Śīla pāramitā (perfection of morality) and Kṣānti pāramitā (perfection of patience). 'Beneficial conduct' refers to Vīrya pāramitā (perfection of diligence). 'Cooperation' refers to Dhyāna pāramitā (perfection of meditation) and Prajñā pāramitā (perfection of wisdom). Furthermore, young one! 'Giving' refers to all Bodhisattvas who have just begun their practice. 'Loving speech' refers to all Bodhisattvas who have already begun their practice. 'Beneficial conduct' refers to all Bodhisattvas who are non-retrogressing. 'Cooperation' refers to the great Bodhisattvas who are bound to one more lifetime. Furthermore, young one! 'Giving' is to solidify the root of Bodhi. 'Loving speech' is to bring forth the sprout of Bodhi. 'Beneficial conduct' is to develop the wonderful flower of Bodhi. 'Cooperation' is to ripen the supreme fruit of Bodhi. Thus, young one! These are the four means of gathering of a Bodhisattva Mahāsattva. Bodhisattva Mahāsattvas, in order to practice great Bodhi, use these four means of gathering to gather beings throughout the long night of samsara. This is called a Bodhisattva Mahāsattva following the means of gathering. Young one! These means of gathering are immeasurable and boundless, and all are called the path to Bodhi.』『Śāriputra! At that time, the Bhagavan Mahāskandha Tathāgata, Arhat, Samyaksaṃbuddha, revealed such a great path to Bodhi to this diligent young one. At that time, that young one heard these teachings from the Buddha.

法已，又聞贊說過去未來現在諸佛，得大歡喜，即以上妙衣服肴膳飲食床敷醫藥什物眾具，持以奉獻大蘊如來及聲聞眾。如是乃經九十六拘胝歲，供養恭敬尊重讚歎，又復興菩提大愿。雖作如是無量功德，而大蘊如來未與童子授于阿耨多羅三藐三菩提記。舍利子！汝謂彼時精進行童子豈異人乎？勿作余疑，即我身是也。我于彼佛所，以諸供養奉佛及僧經爾所歲，又復起發大菩提愿，然彼如來不授我記：『汝于來世當得作佛，號釋迦牟尼如來、應、正等覺。』舍利子！從大蘊如來滅度之後，經阿僧企耶劫，爾時有佛出興於世，名曰寶性如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！寶性如來有八十那庾多聲聞弟子共會說法，一切皆是大阿羅漢，諸漏已盡無復煩惱，乃至其心自在，證得第一波羅蜜。時彼世中有轉輪聖王，名曰善見，七寶來應，所謂成就金輪乃至主將兵寶。是善見王以其輪寶威四天下，正法治世名為法王，仁德育物眾所欣重，國界人民居住寬博。所治大城名曰圓滿，東西長十二逾繕那，南北廣七逾繕那，安隱豐樂人民熾盛甚可愛樂，多諸財寶資具充溢。爾時城中有大長者名曰善慧，其家巨富財寶充積，已曾供養過去諸佛殖眾德本。舍利子！時薄伽梵寶性如

{ "translations": [ "現代漢語譯本：聽聞佛法后，又聽到讚頌過去、未來、現在諸佛的功德，我心生極大歡喜，便用上好的衣服、美味的食物、床鋪、醫藥以及各種什物用具，供奉大蘊如來（Mahāskandha Tathāgata）及其聲聞弟子們。如此經過九十六拘胝（koṭi，千萬）年，我供養、恭敬、尊重、讚歎他們，並且又發起了菩提大愿。雖然做了如此無量的功德，大蘊如來卻沒有給我授記，預言我將來會成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。舍利子（Śāriputra）！你認為那時精進行童子是別人嗎？不要有其他疑惑，那就是我的前身。我在那位佛陀那裡，用各種供養奉獻佛陀和僧眾，經歷了那麼多年，又發起了大菩提愿，然而那位如來沒有給我授記：『你將來會成佛，號為釋迦牟尼（Śākyamuni）如來、應、正等覺。』舍利子！從大蘊如來滅度之後，經過阿僧祇耶（asaṃkhyeya，無數）劫，那時有一位佛陀出世，名為寶性如來（Ratnakara Tathāgata）、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵（Bhagavat，世尊）。舍利子！寶性如來有八十那由他（nayuta，十萬）聲聞弟子共同集會說法，他們都是大阿羅漢（arhat），諸漏已盡，沒有煩惱，乃至內心自在，證得了第一波羅蜜（pāramitā，到彼岸）。當時世間有一位轉輪聖王（cakravartin），名叫善見（Sudarsana），七寶自然出現，即成就金輪（cakra-ratna）乃至主將兵寶。這位善見王用他的輪寶威震四天下，以正法治理國家，被稱為法王，以仁德教化萬物，深受眾人敬重，國界人民居住寬廣。他所治理的大城名叫圓滿（Pūrṇa），東西長十二由旬（yojana），南北寬七由旬，安穩豐樂，人民興盛，非常可愛，擁有許多財寶，資具充足。那時城中有一位大長者，名叫善慧（Sumati），他家巨富，財寶堆積如山，曾經供養過過去諸佛，種下了許多德本。舍利子！那時薄伽梵寶性如來", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", 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來觀是長者深心欲解，作是思惟：『此大長者善根已熟，堪為如是大菩薩藏法門之器，又是諸佛正法之器。』既了知已，便往其所現大神變，上住虛空結跏趺坐，為彼長者開菩提道，又復贊說過去未來現在諸佛。舍利子！爾時善慧聞佛開示大菩薩道，又聞贊說三世佛已，獲得廣大歡喜凈信，即以上妙衣服肴膳飲食及余資具，以用奉獻寶性如來及弟子眾。經于千歲，供養恭敬尊重讚歎，又復興起阿耨多羅三藐三菩提微妙大愿。雖作如是廣發眾行，然彼如來未為授記。舍利子！汝謂爾時善慧長者豈異人乎？勿余異疑，即我身是也。我于爾時雖以種種供養奉佛及僧，並起廣大菩提勝愿，然彼如來不授我記，云于來世當得作佛，號釋迦牟尼如來、應、正等覺。舍利子！自寶性如來滅度之後，經阿僧企耶劫，有佛出世，名曰放光如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！以何義故佛名放光？舍利子！當於爾時有王出世，名曰勝怨。所都大城名盛蓮花，安隱豐樂人民熾盛，財寶眾具充積流溢。王有大臣婆羅門種，名曰光主，其家巨富，財產倉庫具足盈滿。而是大臣為勝怨王偏所愛重欣慕其德，常所見遇情無厭逆。舍利子！時勝怨王割所王國四分之一，賜此大臣封以為王。時光

【現代漢語翻譯】現代漢語譯本：這時，寶性如來觀察到這位長者內心深處渴望理解佛法，心想：『這位大長者善根已經成熟，堪當如此大菩薩藏法門的器皿，也是諸佛正法的器皿。』瞭解之後，便前往長者所在之處，顯現大神變，升到虛空結跏趺坐，為那位長者開示菩提之道，又讚歎過去、未來、現在諸佛。舍利子！當時，善慧聽到佛陀開示大菩薩道，又聽到讚歎三世諸佛，獲得了廣大歡喜和清凈的信心，隨即用上好的衣服、美味佳餚和各種資具，用來供養寶性如來及其弟子們。經過千年，供養、恭敬、尊重、讚歎，又發起了無上正等正覺的微妙大愿。雖然做了如此廣泛的修行，但寶性如來並沒有為他授記。舍利子！你認為當時的善慧長者是別人嗎？不要有其他疑惑，就是我自身啊。我當時雖然用種種供養奉獻佛陀和僧眾，並生起廣大的菩提殊勝願望，但寶性如來沒有給我授記，說我未來世會成佛，號釋迦牟尼如來、應、正等覺。舍利子！自從寶性如來滅度之後，經過阿僧祇劫，有佛出世，名為放光如來（Radiant Light Tathagata）、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！因為什麼緣故佛名為放光？舍利子！當時有一位國王出世，名為勝怨（Victorious Over Enmity）。他所統治的大城名為盛蓮花（Flourishing Lotus），安穩富足，人民興盛，財寶物資充盈。國王有一位大臣，婆羅門種姓，名為光主（Lord of Light），他家非常富有，財產倉庫充足。這位大臣深受勝怨王的喜愛和器重，國王常常召見他，對他沒有厭倦。舍利子！當時，勝怨王將自己王國的四分之一割讓出來，賜給這位大臣，封他為王。當時， English version: At that time, the Tathagata Ratnagarbha, observing that the elder had a deep desire to understand, thought: 『This great elder』s roots of goodness are mature, he is fit to be a vessel for such a great Bodhisattva treasury of Dharma, and also a vessel for the Buddhas』 true Dharma.』 Having understood this, he went to where the elder was, manifested great miraculous powers, rose into the sky, sat in the lotus posture, and expounded the path to Bodhi for that elder, and also praised the Buddhas of the past, future, and present. Shariputra! At that time, when Sudatta heard the Buddha expounding the great Bodhisattva path, and also heard the praise of the Buddhas of the three times, he obtained great joy and pure faith, and immediately used excellent clothing, delicious food, and other resources to offer to the Tathagata Ratnagarbha and his disciples. For a thousand years, he made offerings, revered, respected, and praised them, and also aroused the subtle great vow of Anuttara-samyak-sambodhi. Although he performed such extensive practices, that Tathagata did not give him a prediction. Shariputra! Do you think that the elder Sudatta at that time was someone else? Do not have any other doubts, it was my own self. Although at that time I made various offerings to the Buddha and the Sangha, and also aroused great and supreme Bodhi vows, that Tathagata did not give me a prediction, saying that in the future I would become a Buddha, named Shakyamuni Tathagata, Arhat, Samyak-sambuddha. Shariputra! After the Tathagata Ratnagarbha passed into Nirvana, after countless kalpas, a Buddha appeared in the world, named the Tathagata Prabhakara (Radiant Light Tathagata), Arhat, Samyak-sambuddha, perfect in knowledge and conduct, Sugata, Knower of the World, Unsurpassed Man, Tamer of Beings, Teacher of Gods and Humans, Buddha, Bhagavan. Shariputra! For what reason is the Buddha named Prabhakara? Shariputra! At that time, there was a king who appeared in the world, named King Jitari (Victorious Over Enmity). The great city he ruled was named Shri Padma (Flourishing Lotus), it was peaceful and prosperous, the people were flourishing, and wealth and resources were abundant. The king had a minister, of the Brahmin caste, named Prabhakara (Lord of Light), whose family was very wealthy, with abundant property and storehouses. This minister was deeply loved and respected by King Jitari, who often met with him and never tired of him. Shariputra! At that time, King Jitari ceded a quarter of his kingdom to this minister, and made him a king. At that time,

【English Translation】 At that time, the Tathagata Ratnagarbha, observing that the elder had a deep desire to understand, thought: 『This great elder』s roots of goodness are mature, he is fit to be a vessel for such a great Bodhisattva treasury of Dharma, and also a vessel for the Buddhas』 true Dharma.』 Having understood this, he went to where the elder was, manifested great miraculous powers, rose into the sky, sat in the lotus posture, and expounded the path to Bodhi for that elder, and also praised the Buddhas of the past, future, and present. Shariputra! At that time, when Sudatta heard the Buddha expounding the great Bodhisattva path, and also heard the praise of the Buddhas of the three times, he obtained great joy and pure faith, and immediately used excellent clothing, delicious food, and other resources to offer to the Tathagata Ratnagarbha and his disciples. For a thousand years, he made offerings, revered, respected, and praised them, and also aroused the subtle great vow of Anuttara-samyak-sambodhi. Although he performed such extensive practices, that Tathagata did not give him a prediction. Shariputra! Do you think that the elder Sudatta at that time was someone else? Do not have any other doubts, it was my own self. Although at that time I made various offerings to the Buddha and the Sangha, and also aroused great and supreme Bodhi vows, that Tathagata did not give me a prediction, saying that in the future I would become a Buddha, named Shakyamuni Tathagata, Arhat, Samyak-sambuddha. Shariputra! After the Tathagata Ratnagarbha passed into Nirvana, after countless kalpas, a Buddha appeared in the world, named the Tathagata Prabhakara (Radiant Light Tathagata), Arhat, Samyak-sambuddha, perfect in knowledge and conduct, Sugata, Knower of the World, Unsurpassed Man, Tamer of Beings, Teacher of Gods and Humans, Buddha, Bhagavan. Shariputra! For what reason is the Buddha named Prabhakara? Shariputra! At that time, there was a king who appeared in the world, named King Jitari (Victorious Over Enmity). The great city he ruled was named Shri Padma (Flourishing Lotus), it was peaceful and prosperous, the people were flourishing, and wealth and resources were abundant. The king had a minister, of the Brahmin caste, named Prabhakara (Lord of Light), whose family was very wealthy, with abundant property and storehouses. This minister was deeply loved and respected by King Jitari, who often met with him and never tired of him. Shariputra! At that time, King Jitari ceded a quarter of his kingdom to this minister, and made him a king. At that time,

主王治于小國，以法御世不行邪抂。舍利子！是光主王於後異時誕生太子，形貌端正眾所樂觀，成就第一圓滿凈色，以三十二大丈夫相具足莊嚴。又于王子一切身份皆放光明，猶如日輪之所照耀，因為立號名曰放光。舍利子！時光主王召集國中諸婆羅門善占相者皆悉集已，便示王子令其相之。諸婆羅門既睹相已，便作是言：『今此王子定當作佛。』時光主王即以王子付諸養母。其後不久，身相長大聰睿明達。時凈居天處色究竟天宮，以通智力知是王子將登正覺，便於彼沒來至放光王子菩薩所止處已，右繞菩薩，即于其前說是頌曰：

「『非謂安處大王宮，　　能生清凈勝功德；　　要假仙幢袈裟相，　　果證無上妙菩提。　　盛壯須臾若流逝，　　迅速過於大猛風，　　不可喜樂弊衰老，　　摧壞世間之所愛。　　衰老能令薄勢力，　　難得欣樂趣非家，　　大仙今者極盛年，　　宜當及時發精進。　　善哉善哉大慧者，　　善哉善哉大超悟，　　善哉善哉速出家，　　定成堅固正等覺。』

「舍利子！時放光菩薩摩訶薩為凈居天所開悟已，以清凈信趣于非家。當出家夜，即成阿耨多羅三藐三菩提。時彼世尊便以如是廣大名稱出現世間，號曰放光如來，十號具足，為諸天人之所讚頌。時勝怨王

【現代漢語翻譯】現代漢語譯本：主王治理一個小國，以正法統治，不行邪惡之事。舍利子（佛陀十大弟子之一）！這位光主王在後來的某個時候生了一個太子，他容貌端正，眾人喜愛，成就了第一圓滿清凈的相貌，具足三十二大丈夫相（佛陀所具有的三十二種特殊身體特徵）莊嚴。而且，這位王子全身都散發著光明，如同太陽的光輝照耀，因此被命名為放光。舍利子！當時，光主王召集了國內所有精通占卜的婆羅門（古印度祭司階層），讓他們為王子看相。這些婆羅門看過相后，便說：『這位王子將來必定成佛。』光主王便將王子託付給養母。不久之後，王子長大成人，聰明睿智。當時，住在色究竟天宮（佛教三界中色界最高的宮殿）的凈居天（佛教天神）以神通智慧得知這位王子將要證得正覺（成佛），便從天宮下來，來到放光王子菩薩（指即將成佛的修行者）所在的地方，右繞菩薩，然後在菩薩面前說了這首偈頌：『並非安住在王宮之中，就能產生清凈殊勝的功德；必須披上仙人的袈裟，才能證得無上美妙的菩提（覺悟）。盛壯的時光轉瞬即逝，迅速得如同猛烈的狂風，不可貪戀這衰老帶來的痛苦，它會摧毀世間所愛的一切。衰老會使人失去力量，難以獲得快樂，難以留戀家庭，大仙您正值盛年，應當及時精進修行。善哉！善哉！大智慧者，善哉！善哉！大徹大悟者，善哉！善哉！速速出家，必定成就堅固的正等正覺（佛的覺悟）。』舍利子！當時，放光菩薩摩訶薩（偉大的菩薩）被凈居天所開悟后，以清凈的信心走向出家。在出家的當晚，就成就了阿耨多羅三藐三菩提（無上正等正覺）。那時，這位世尊（佛陀）便以如此廣大的名號出現在世間，號為放光如來（佛的稱號），具足十號（如來十種稱號），為諸天人所讚頌。當時，勝怨王（人名）...

【English Translation】 English version: The ruling king governed a small kingdom, ruling with righteousness and not engaging in evil. Shariputra (one of the Buddha's ten great disciples)! This King of Light, at a later time, had a prince born, whose appearance was upright and pleasing to all, achieving the first perfect and pure form, adorned with the thirty-two marks of a great man (the thirty-two special physical characteristics of a Buddha). Moreover, this prince's entire body emitted light, like the radiance of the sun, and therefore he was named Radiance. Shariputra! At that time, the King of Light summoned all the Brahmins (ancient Indian priestly class) in the kingdom who were skilled in divination, and showed them the prince so they could examine his features. After examining him, the Brahmins said, 'This prince will surely become a Buddha in the future.' The King of Light then entrusted the prince to his foster mothers. Not long after, the prince grew up, becoming intelligent and wise. At that time, the Pure Abode Devas (Buddhist deities) in the Akanistha Heaven (the highest palace in the Form Realm of the Buddhist Three Realms), knowing through their divine wisdom that this prince would attain perfect enlightenment (Buddhahood), descended from their heavenly palace to the place where Prince Radiance Bodhisattva (referring to a practitioner who is about to become a Buddha) was staying, circumambulated the Bodhisattva clockwise, and then spoke this verse in front of him: 'It is not by dwelling in a royal palace that one can generate pure and superior merit; one must don the robes of a sage to attain the supreme and wonderful Bodhi (enlightenment). The prime of life passes in an instant, as swift as a fierce wind, one should not delight in the suffering of old age, which destroys all that the world loves. Old age weakens one's strength, making it difficult to find joy and to remain attached to family. Great sage, you are now in your prime, you should strive diligently in time. Well done! Well done! Great wise one, well done! Well done! Greatly enlightened one, well done! Well done! Quickly leave home, and you will surely attain steadfast and perfect enlightenment (Buddha's enlightenment).' Shariputra! At that time, Radiance Bodhisattva Mahasattva (a great Bodhisattva), having been enlightened by the Pure Abode Devas, with pure faith, went forth from home. On the night of his departure, he attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, this World Honored One (Buddha) appeared in the world with such a great name, known as Radiance Tathagata (title of a Buddha), possessing the ten titles (ten epithets of a Tathagata), and praised by all gods and humans. At that time, King Victorious Enemy (a person's name)...

聞光主王子出家修行證得無上正等菩提，名曰放光，即便往告光主王言：『我聞卿子出家成佛，不審世尊大慈悲故能來降不？若不垂愍至於此者，我當嚴備四種力軍往如來所躬事奉敬。』舍利子！時光主王即集大臣守衛軍眾具宣是事。諸大臣言：『王於今者應自往詣放光如來咨問是事。大悲世尊愍眾生故，為欲往彼勝怨王所？為不往耶？』時光主王即便嚴駕，與諸大臣侍衛導從，往如來所。既到彼已頂禮佛足，即以上事具白世尊。時放光如來告父王曰：『大王當知，我今往詣勝怨王所，愍眾生故。』舍利子！時放光如來隨所樂欲別住一處勝怨王都，即與二十拘胝大阿羅漢出詣彼國。爾時父王亦備四種強力軍眾隨從佛后，辦具種種上妙衣服肴膳飲食床敷醫藥及余資具供佛及僧，乃至隨逐如來到己王領國界之際，便禮佛足，繞無數匝，涕泣哽噎辭退而還。時勝怨王聞放光如來與諸大眾將來詣此盛蓮花城，即便嚴飾所都大城，除去一切沙礫瓦石，清凈夷坦街巷道路，掃灑修治極令華麗。又以香水重增沾灑，散佈名花量齊人膝，以妙香瓶列薰于道，敷置種種微妙寶衣，于上虛空張施幡蓋，作倡伎樂騰郁充滿。舍利子！時勝怨王作如是等莊嚴綺飾盛蓮花城大王都已，又下嚴敕擊鼓宣令，於此王都城之內外，所有花鬘及涂香等，無

令有人輒自受用並將出賣，一切皆當奉獻供養放光如來；若違此令當加重罰。舍利子！時勝怨王赍持種種花鬘涂香末香、珍妙衣服幢幡寶蓋，鼓擊種種諸妙音樂，又設羽儀現大嚴備，以王威勢出所都城，為欲瞻仰彼如來故，並申禮拜陳諸供養，與四種軍及王城內所有婆羅門長者居士豪族類等往詣佛所。既到彼已，時勝怨王最先頂禮彼如來足，復以種種花鬘涂香末香上妙衣服幢幡寶蓋供養如來。自供養已，復令王子大臣及諸侍衛婆羅門長者居士等亦如大王廣修供養。舍利子！時勝怨王既供養已，具歡喜心、具妙善心、具離蓋心、具適悅心，與諸群臣而隨佛后。舍利子！爾時有婆羅門名曰珍寶，住大雪山王側，五百儒童以為弟子，眾人所宗、名德遠被、善持藝術，於三毗陀經達到彼岸，又于尼揵荼書及計羅婆論、分別字論、伊底訶婆論、五分記論、隨順世論、祠祀咒論、丈夫相論，於是等論皆善通達，及以自宗師傅三明大教，曉其理趣妙識開遮。舍利子！是婆羅門有一儒童近住弟子，名曰迷伽，受學珍寶備通幽旨，藝術經論並皆明達，智與師齊堪為導首。時彼迷伽白其師曰：『大師當知，所學經論皆已通達，我今當返自所生地。云何奉酬大師恩德？』時師告曰：『伐瑳迷伽！夫為弟子欲報師恩，當以財寶方陳厚意。所謂何

【現代漢語翻譯】現代漢語譯本：如果有人擅自享用並將這些東西出售，一切都應當奉獻供養放光如來；如果違反這個命令，應當加重懲罰。舍利子！當時勝怨王帶著各種花鬘、涂香、末香、珍貴的衣服、幢幡、寶蓋，敲擊各種美妙的音樂，又設定儀仗，顯出盛大的威儀，以國王的威勢出離都城，爲了瞻仰那位如來，並表達禮拜和陳設各種供養，與四種軍隊以及王城內所有的婆羅門、長者、居士、豪族等一同前往佛陀所在之處。到達那裡后，勝怨王首先頂禮那位如來的腳，又用各種花鬘、涂香、末香、上妙的衣服、幢幡、寶蓋供養如來。自己供養完畢后，又讓王子、大臣以及侍衛、婆羅門、長者、居士等也像大王一樣廣泛地修習供養。舍利子！當時勝怨王供養完畢后，內心充滿歡喜、充滿美善、充滿離蓋、充滿適悅，與眾臣跟隨著佛陀身後。舍利子！當時有一位婆羅門名叫珍寶，住在雪山王旁邊，有五百個儒童作為弟子，眾人所尊敬、名聲遠播、善於掌握各種技藝，對於三毗陀經達到了彼岸，又對於尼揵荼書以及計羅婆論、分別字論、伊底訶婆論、五分記論、隨順世論、祠祀咒論、丈夫相論，對於這些論都善於通達，以及對於自己宗派的師傅所傳授的三明大教，明白其中的道理，巧妙地識別開遮。舍利子！這位婆羅門有一個名叫迷伽的儒童，是親近的弟子，接受珍寶的教導，通曉幽深的旨意，技藝和經論都非常明達，智慧與老師相當，可以作為引導者。當時迷伽對他的老師說：『大師應當知道，我所學的經論都已經通達，我現在應當返回自己的出生地。我該如何報答大師的恩德呢？』當時老師說：『伐瑳迷伽！作為弟子想要報答師恩，應當用財寶來表達深厚的意願。所謂何現代漢語譯本：等財寶？』迷伽答道：『大師！我沒有財寶，我只有身體，我應當如何報答師恩？』珍寶說：『伐瑳迷伽！你如果真的想要報答師恩，應當去瞻仰放光如來，並向他請教，如果能從他那裡聽到一句法，這才是真正的報答師恩。』迷伽說：『大師！我應當如何前往？』珍寶說：『伐瑳迷伽！你應當前往勝怨王那裡，他現在正前往放光如來那裡。』迷伽聽從老師的教誨，前往勝怨王那裡。當時勝怨王與四種軍隊以及王城內所有的人，都跟隨著佛陀，迷伽也跟隨著他們一起前往。舍利子！當時迷伽見到佛陀，內心充滿歡喜，充滿美善，充滿離蓋，充滿適悅，他頂禮佛陀的腳，然後站在一旁。舍利子！當時迷伽對佛陀說：『世尊！我從遠方而來，想要請問世尊一些問題，希望世尊能夠允許我提問。』佛陀說：『善男子！你可以隨意提問，我將為你解答。』現代漢語譯本：迷伽說：『世尊！什麼是善？什麼是惡？什麼是罪？什麼是福？什麼是垢？什麼是凈？什麼是縛？什麼是解？什麼是道？什麼是滅？』佛陀說：『善男子！不殺生是善，殺生是惡；不偷盜是善，偷盜是惡；不邪淫是善，邪淫是惡；不妄語是善，妄語是惡；不兩舌是善，兩舌是惡；不惡口是善，惡口是惡；不綺語是善，綺語是惡；不貪是善，貪是惡；不嗔是善，嗔是惡；不邪見是善，邪見是惡。善男子！福是善，罪是惡；垢是惡，凈是善；縛是惡，解是善；道是善，滅是善。』舍利子！當時迷伽聽聞佛陀所說，內心充滿歡喜，充滿美善，充滿離蓋，充滿適悅，他從座位上站起來，整理衣服，向佛陀頂禮，然後對佛陀說：『世尊！我今天聽聞世尊所說，內心感到非常歡喜，我願意在世尊的教法中出家，受持具足戒。』佛陀說：『善男子！你應當如你所愿。』當時迷伽就在佛陀的教法中出家，受持具足戒，成為一位比丘。現代漢語譯本：舍利子！當時迷伽比丘，精進修行，不懈怠，不久就證得了阿羅漢果，成為一位阿羅漢。舍利子！你應當知道，如果有人能夠聽聞如來所說的法，即使只是一句，也能獲得如此的功德。』當時，世尊說完此經后，舍利子以及所有在場的比丘、菩薩、天人、阿修羅等，都感到非常歡喜，信受奉行。

【English Translation】 English version: 'If anyone were to take these things for their own use or sell them, everything should be offered and dedicated to the Tathagata Prabhakara (Radiant Light); if anyone violates this order, they shall be severely punished. Shariputra! At that time, King Shatrughna (Conqueror of Enemies) brought various flower garlands, scented pastes, powdered incense, precious garments, banners, and jeweled canopies. He played various exquisite musical instruments and set up ceremonial displays with great solemnity. With royal authority, he left his capital city to behold that Tathagata, to pay homage, and to present various offerings. He went to the place where the Buddha was, along with his four divisions of troops and all the Brahmins, elders, householders, and noble families of the royal city. Upon arriving, King Shatrughna first bowed at the feet of that Tathagata and then offered various flower garlands, scented pastes, powdered incense, exquisite garments, banners, and jeweled canopies to the Tathagata. After making his own offerings, he instructed the princes, ministers, attendants, Brahmins, elders, and householders to also make extensive offerings like the king. Shariputra! After making these offerings, King Shatrughna, with a heart full of joy, full of goodness, free from hindrances, and full of contentment, followed behind the Buddha with his ministers. Shariputra! At that time, there was a Brahmin named Ratnagarbha (Jewel Womb), who lived near the King of the Great Snow Mountains. He had five hundred young scholars as disciples. He was revered by many, his fame was widespread, and he was skilled in various arts. He had reached the other shore of the three Vedas, and he was also well-versed in the Nigrantha scriptures, as well as the Ketubha treatises, the treatises on distinguishing words, the Itihasa treatises, the five-part treatises, the treatises on worldly matters, the treatises on sacrificial mantras, and the treatises on the characteristics of a great man. He was also well-versed in the three great teachings of his own sect's master, understanding their principles and skillfully discerning what should be opened and what should be closed. Shariputra! This Brahmin had a young scholar named Megha (Cloud), who was a close disciple. He received instruction from Ratnagarbha and was well-versed in profound meanings. He was clear in both arts and scriptures, and his wisdom was equal to his teacher's, making him fit to be a guide. At that time, Megha said to his teacher, 'Master, you should know that I have mastered all the scriptures and treatises I have learned. Now I should return to my birthplace. How can I repay your kindness, Master?' The teacher said, 'Vatsa Megha! If a disciple wishes to repay his teacher's kindness, he should express his deep gratitude with wealth and treasures. What kind of English version: wealth and treasures?' Megha replied, 'Master! I have no wealth or treasures; I only have my body. How should I repay your kindness?' Ratnagarbha said, 'Vatsa Megha! If you truly wish to repay my kindness, you should go and behold the Tathagata Prabhakara and ask him for teachings. If you can hear even one verse of Dharma from him, that would be a true repayment of my kindness.' Megha said, 'Master! How should I go?' Ratnagarbha said, 'Vatsa Megha! You should go to King Shatrughna, who is now going to the Tathagata Prabhakara.' Megha followed his teacher's instructions and went to King Shatrughna. At that time, King Shatrughna, along with his four divisions of troops and all the people of the royal city, were following the Buddha, and Megha followed them as well. Shariputra! When Megha saw the Buddha, his heart was filled with joy, goodness, freedom from hindrances, and contentment. He bowed at the Buddha's feet and then stood to one side. Shariputra! At that time, Megha said to the Buddha, 'World Honored One! I have come from afar and wish to ask the World Honored One some questions. I hope the World Honored One will allow me to ask.' The Buddha said, 'Good man! You may ask whatever you wish, and I will answer you.' English version: Megha said, 'World Honored One! What is good? What is evil? What is sin? What is merit? What is defilement? What is purity? What is bondage? What is liberation? What is the path? What is cessation?' The Buddha said, 'Good man! Not killing is good, killing is evil; not stealing is good, stealing is evil; not engaging in sexual misconduct is good, engaging in sexual misconduct is evil; not lying is good, lying is evil; not speaking divisively is good, speaking divisively is evil; not speaking harshly is good, speaking harshly is evil; not engaging in frivolous speech is good, engaging in frivolous speech is evil; not being greedy is good, being greedy is evil; not being angry is good, being angry is evil; not having wrong views is good, having wrong views is evil. Good man! Merit is good, sin is evil; defilement is evil, purity is good; bondage is evil, liberation is good; the path is good, cessation is good.' Shariputra! At that time, when Megha heard what the Buddha had said, his heart was filled with joy, goodness, freedom from hindrances, and contentment. He stood up from his seat, adjusted his robes, bowed to the Buddha, and then said to the Buddha, 'World Honored One! Today, having heard what the World Honored One has said, my heart is filled with great joy. I wish to leave home in the World Honored One's teachings and receive the full monastic precepts.' The Buddha said, 'Good man! You shall have your wish.' At that time, Megha left home in the Buddha's teachings, received the full monastic precepts, and became a Bhikshu (monk). English version: Shariputra! At that time, the Bhikshu Megha, diligently practiced, without laziness, and soon attained the fruit of Arhatship, becoming an Arhat. Shariputra! You should know that if anyone can hear the Dharma spoken by the Tathagata, even if it is just one verse, they can obtain such merit.' At that time, after the World Honored One finished speaking this sutra, Shariputra and all the Bhikshus, Bodhisattvas, Devas, Asuras, and others present were filled with great joy, and they accepted and practiced it.

等？若辦五百羯利沙缽那者，足表深心。』舍利子！爾時迷伽儒童奉師教已，致敬右繞辭退而行，遍游村城亭館國邑王都，處處追覓謝師財寶。既具集已將陳酬報，漸漸往詣盛蓮花城，遙見王都種種嚴飾明發華麗甚可愛樂，即問傍人：『今此王都有何盛事，榮飾周布莊嚴乃爾？』傍人答曰：『卿不知耶！今日放光如來、應、正等覺與八十拘胝大阿羅漢、八萬四千諸大菩薩將入此城，其中人民當行大施當興大福。由斯事故致此莊嚴。』時迷伽儒童忽聞如是佛名之聲，獲得廣大歡喜凈信，竊自惟忖：『諸佛如來出世甚難，極難得值過烏曇花，又似盲龜難遇浮孔，百千大劫時或一遇。我今奉見甚為希有，定應以此五百羯利沙缽那貿花散奉放光如來，當更求財用酬師德。』舍利子！當於爾時有一女人，赍持七莖殟缽羅花從市而來。迷伽告曰：『何處得此水生花來？』女曰：『我于某處賣花鬘所，以五百羯利沙缽那買得此花。』迷伽告曰：『今酬本價能與花不？』女曰：『不然。』又曰：『若不許者，今有五百羯利沙缽那，汝當獨取此七莖花，二人當共，為可爾不？』女曰：『卿用此花為作何等？』告曰：『將用奉散放光如來。』女曰：『如卿所言。從今已往，于諸有趣常能降及為我夫者，當以此花持用相委。』爾時迷伽便報女

曰：『止止女人！勿作是說。何以故？汝女人性掉動輕轉多諸放逸，汝之所言不足收采。又我當於阿僧企耶劫，修集佛法廣行佈施，或以金銀珍寶珊瑚末尼、真珠琉璃螺貝璧玉、象馬駝驢牛羊群畜，乃至或舍大國王位車輅服飾、內宮妃后男女眷屬，或舍手足耳鼻皮肉骨髓、髻中明珠眼目頭首。大略而言，無有一切內外之物於我施門而不捨者。或復有時當舍于汝，入佛法中以信出家趣于非家。汝性掉動輕轉放逸，或當爾時於我大舍而為障礙。』其女報曰：『審如所言我為大利。縱使卿今賣我此身，乃至充一羯利沙缽那者，終無異心於施留礙。或復割截我身段段舍施，定無留礙修集佛法。』迷伽告曰：『若能如是此則為可，宜速與花。』爾時女人持花授與，迷伽取花便即往詣放光佛所。遙見如來為無量百千拘胝那庾多眾生前後圍繞，威儀庠序導眾而前，乃至以無量百千功德莊嚴從彼而來。於世尊所心生凈信，以無量種清凈歡喜深愛重心，前詣佛所恭敬禮拜不勝欣慶。又見多人以諸大價微妙衣服，為供佛故敷施行道，便作是念：『我今雖無上妙衣服，唯有所著弊鹿皮衣，當敷道中藉如來足。』作是念已脫衣布地。爾時諸人競取皮衣遠棄他所，咸生蚩責：『云何為是含靈中寶敷設如此弊鹿皮衣？』時彼迷伽即便馳往四衢道邊泥

【現代漢語翻譯】現代漢語譯本：迷伽說：『停止，停止，女人！不要說這樣的話。為什麼呢？你作為女人，天性輕浮躁動，容易放縱，你的話不足以採信。而且我應當在無數劫的時間裡，修習佛法，廣行佈施，或者用金銀珍寶、珊瑚瑪瑙、珍珠琉璃、海螺貝殼、璧玉，或者用象馬駱駝、牛羊群畜，甚至捨棄大國王位、車乘服飾、內宮妃后、男女眷屬，或者捨棄手足耳鼻、皮肉骨髓、髮髻中的明珠、眼睛頭顱。總而言之，沒有內外一切事物是我在佈施時不能捨棄的。或者有時我也會捨棄你，進入佛法，以信仰出家，離開家庭。你天性輕浮躁動，容易放縱，或許會在我大舍之時成為障礙。』那女人回答說：『如果真像你所說，那對我來說是極大的利益。即使你現在把我賣掉，甚至只值一個羯利沙缽那，我也絕不會有任何異心，阻礙你的佈施。或者你把我身體割成一段段佈施，我也一定不會阻礙你修習佛法。』迷伽說：『如果能這樣，那就好了，快把花給我。』當時，那女人拿著花給了迷伽，迷伽拿著花就去拜見放光佛。遠遠地看見如來被無數百千俱胝那由他眾生前後圍繞，威儀莊嚴，引導大眾向前，乃至以無數百千功德莊嚴從那裡走來。他對世尊生起清凈的信心，以無數種清凈歡喜、深愛重心，走到佛前恭敬禮拜，欣喜不已。又看見許多人用各種昂貴精美的衣服，爲了供養佛而鋪在道路上，他便想：『我現在雖然沒有上好的衣服，只有身上穿的破舊鹿皮衣，應當鋪在路上，讓如來踩在上面。』這樣想著，就脫下衣服鋪在地上。當時，眾人爭著把鹿皮衣拿走扔到遠處，都責怪說：『怎麼能用這種污穢的鹿皮衣給含靈中的至寶鋪路呢？』這時，迷伽立刻跑到四通八達的道路邊，在泥濘的地方現代漢語譯本：取土塗抹其身，以鹿皮衣纏裹其上，復持花鬘往詣佛所。爾時世尊告諸大眾：『汝等見是迷伽不？』咸言：『已見。』佛告之曰：『此迷伽者，於我法中初發心也。』時彼迷伽聞佛所說，心生歡喜，以花散佛，花于空中化成花蓋，遍覆佛上。爾時世尊即為迷伽而說偈言：『若人能捨一切物，如是之人為最上，能捨難捨頭目手，是人必成無上道。』時彼迷伽聞佛所說，心開意解，即于佛前得無生法忍，與諸大眾俱各歡喜，頂禮佛足，繞佛三匝，辭退而去。現代漢語譯本：爾時，放光如來告諸比丘：『汝等當觀此迷伽童子，於我法中初發心時，以一花故，于未來世過無量阿僧祇劫，當得作佛，號曰燃燈。』時諸比丘聞佛所說，歡喜奉行。

【English Translation】 English version: 'Stop, stop, woman!' said Megha. 'Do not speak like this. Why? Because you, as a woman, are by nature fickle, restless, and prone to indulgence. Your words are not to be trusted. Moreover, I must spend countless eons cultivating the Buddha's teachings, practicing extensive giving, whether it be with gold, silver, precious gems, coral, mani, pearls, lapis lazuli, conch shells, jade, or with elephants, horses, camels, cattle, sheep, or even by giving up my great kingly position, chariots, clothing, inner palace consorts, male and female relatives, or by giving up my hands, feet, ears, nose, skin, flesh, bones, marrow, the bright pearl in my hair knot, my eyes, and my head. In short, there is nothing, internal or external, that I would not give away in my practice of giving. Or perhaps there will come a time when I will give you up, enter the Buddha's teachings, leave home with faith, and become a renunciate. You are by nature fickle, restless, and prone to indulgence, and perhaps at that time you will become an obstacle to my great giving.' The woman replied, 'If it is as you say, then it is of great benefit to me. Even if you were to sell me now, even for the price of a single karshapana, I would never have any other intention, nor would I hinder your giving. Or if you were to cut my body into pieces and give them away, I would certainly not hinder your cultivation of the Buddha's teachings.' Megha said, 'If you can do this, then it is good. Quickly give me the flower.' At that time, the woman gave the flower to Megha, and Megha took the flower and went to see Dipankara Buddha. From afar, he saw the Tathagata surrounded by countless hundreds of thousands of kotis of nayutas of beings, with dignified deportment, leading the assembly forward, and adorned with countless hundreds of thousands of merits. He developed pure faith in the World Honored One, with countless kinds of pure joy, deep love, and respect, he went before the Buddha, respectfully bowed, and was overjoyed. He also saw many people using various expensive and exquisite clothes to spread on the road as offerings to the Buddha, and he thought, 'Although I do not have fine clothes, I only have this old deerskin garment that I am wearing. I should spread it on the road for the Tathagata to step on.' With this thought, he took off his garment and spread it on the ground. At that time, the people rushed to take the deerskin garment away and throw it far away, all scolding, 'How can you use such a filthy deerskin garment to pave the way for the most precious being among all sentient beings?' At this time, Megha immediately ran to the side of the four-way intersection, to a muddy place English version: and took mud to smear on his body, wrapped the deerskin garment around himself, and then took the flower garland and went to the Buddha. At that time, the World Honored One said to the assembly, 'Do you see this Megha?' They all said, 'We have seen him.' The Buddha told them, 'This Megha is the first to generate the aspiration for enlightenment in my Dharma.' At that time, Megha heard what the Buddha said, and his heart was filled with joy. He scattered the flowers towards the Buddha, and the flowers transformed into a flower canopy in the air, covering the Buddha. At that time, the World Honored One spoke a verse for Megha: 'If a person can give up everything, such a person is the most supreme. If one can give up what is difficult to give, such as head, eyes, and hands, that person will surely attain the unsurpassed path.' At that time, Megha heard what the Buddha said, and his mind opened and understood. He immediately attained the forbearance of the non-arising of dharmas before the Buddha. He and the assembly were all joyful, bowed at the Buddha's feet, circumambulated the Buddha three times, and then took their leave. English version: At that time, Dipankara Tathagata said to the bhikshus, 'You should observe this young Megha. When he first generated the aspiration for enlightenment in my Dharma, because of one flower, in the future, after countless asamkhyeya kalpas, he will become a Buddha named Dipankara.' At that time, the bhikshus heard what the Buddha said, and they joyfully accepted and practiced it.

濕之處，取鹿皮衣敷置其上，作如是念：『放光如來大慈悲者，加哀憐我，以遍照眼及遍照智賜觀所為，希愿以足蹈我衣上。』爾時如來愍其所念，便以足趾蹈鹿皮衣。迷伽見已心生慶悅踴躍歡喜，即以所持殟缽羅花用散佛上。於時復有無量天子住虛空中，以天曼陀羅花、殟缽羅花、缽特摩花、拘貿陀花、奔荼利花及天栴檀末香俱散佛上，作天音樂詠天清歌，遍滿虛空大興供養。時彼迷伽所散之花列住空中，乃復變成無量千數殟缽羅花葉，皆垂下合成花蓋隨佛而行。迷伽見已倍復踴躍心生凈信，于如來前解十二年金色髮髻以佈於地，便發無上菩提大愿：『若我來世當成如來、應、正等覺審不虛者，唯愿今者放光如來授手安慰。』又發堅固勢力弘誓，作如是言：『若使如來不以足趾蹈金色發授手安慰，及不授我菩提記者，我終不起，即於此地乾枯命終。』舍利子！爾時放光如來、應、正等覺具遍照眼及遍照智，於三世中無事不達，知彼迷伽意欲解已，便舉足趾躡其發上。即便右顧如龍象回，告諸聲聞一切大眾：『汝等苾芻勿蹈其發。所以者何？此儒童者，卻後過阿僧企耶劫，當成如來、應、正等覺，號釋迦牟尼。』舍利子！是時迷伽聞佛授記歡喜踴躍，上升虛空高七多羅樹，證得百千那庾多拘胝無動諸定，又以神通智力

【現代漢語翻譯】現代漢語譯本：在潮濕的地方，他取來鹿皮衣鋪在上面，心中默唸：『放光如來（指佛陀，以其身放光明而得名），大慈大悲，請您憐憫我，用您的遍照眼（能洞察一切的眼睛）和遍照智（能洞察一切的智慧）觀察我的行為，希望您能用腳踩在我的衣服上。』當時，如來（指佛陀）憐憫他的心念，便用腳趾踩在鹿皮衣上。迷伽（人名）見到后，心中無比喜悅，歡欣鼓舞，立即用他所持的殟缽羅花（藍色蓮花）散在佛陀身上。這時，又有無數天子住在虛空中，用天上的曼陀羅花（白色花）、殟缽羅花、缽特摩花（紅色蓮花）、拘貿陀花（白色睡蓮）、奔荼利花（白色蓮花）以及天上的栴檀末香一同散在佛陀身上，演奏天上的音樂，吟唱天上的清歌，遍滿虛空，大興供養。當時，迷伽所散的花朵排列在空中，又變成無數千數的殟缽羅花葉，都垂下來合成花蓋，跟隨佛陀而行。迷伽見到后，更加歡喜踴躍，心中生起清凈的信心，在如來面前解開他十二年來的金色髮髻，鋪在地上，便發下無上菩提大愿：『如果我來世能夠成就如來、應、正等覺（佛的十種稱號之一，指完全覺悟的佛陀），真實不虛，希望現在放光如來能夠伸出手來安慰我。』他又發下堅固的誓願，這樣說道：『如果如來不用腳趾踩在我的金色頭髮上，不伸出手來安慰我，也不給我授記（預言未來成佛），我就絕不起身，就在這裡乾枯而死。』舍利子（佛陀的十大弟子之一）！當時，放光如來、應、正等覺，具有遍照眼和遍照智，對於三世（過去、現在、未來）的事情沒有不通達的，知道迷伽的心意已經理解，便抬起腳趾踩在他的頭髮上。隨即向右邊看，如同龍象回首，告訴各位聲聞（聽聞佛法而修行的人）和所有大眾：『你們這些比丘（出家修行的男子）不要踩他的頭髮。為什麼呢？這個儒童（指迷伽）在經過阿僧祇耶劫（極長的時間單位）之後，將會成就如來、應、正等覺，號為釋迦牟尼（指現在佛陀）。』舍利子！當時，迷伽聽到佛陀的授記，歡喜踴躍，上升到虛空，高七多羅樹（一種高大的樹）的高度，證得百千那由他拘胝（極大的數量單位）無動諸定（禪定），又以神通智力現代漢語譯本：在潮濕的地方，他取來鹿皮衣鋪在上面，心中默唸：『放光如來（指佛陀，以其身放光明而得名），大慈大悲，請您憐憫我，用您的遍照眼（能洞察一切的眼睛）和遍照智（能洞察一切的智慧）觀察我的行為，希望您能用腳踩在我的衣服上。』當時，如來（指佛陀）憐憫他的心念，便用腳趾踩在鹿皮衣上。迷伽（人名）見到后，心中無比喜悅，歡欣鼓舞，立即用他所持的殟缽羅花（藍色蓮花）散在佛陀身上。這時，又有無數天子住在虛空中，用天上的曼陀羅花（白色花）、殟缽羅花、缽特摩花（紅色蓮花）、拘貿陀花（白色睡蓮）、奔荼利花（白色蓮花）以及天上的栴檀末香一同散在佛陀身上，演奏天上的音樂，吟唱天上的清歌，遍滿虛空，大興供養。當時，迷伽所散的花朵排列在空中，又變成無數千數的殟缽羅花葉，都垂下來合成花蓋，跟隨佛陀而行。迷伽見到后，更加歡喜踴躍，心中生起清凈的信心，在如來面前解開他十二年來的金色髮髻，鋪在地上，便發下無上菩提大愿：『如果我來世能夠成就如來、應、正等覺（佛的十種稱號之一，指完全覺悟的佛陀），真實不虛，希望現在放光如來能夠伸出手來安慰我。』他又發下堅固的誓願，這樣說道：『如果如來不用腳趾踩在我的金色頭髮上，不伸出手來安慰我，也不給我授記（預言未來成佛），我就絕不起身，就在這裡乾枯而死。』舍利子（佛陀的十大弟子之一）！當時，放光如來、應、正等覺，具有遍照眼和遍照智，對於三世（過去、現在、未來）的事情沒有不通達的，知道迷伽的心意已經理解，便抬起腳趾踩在他的頭髮上。隨即向右邊看，如同龍象回首，告訴各位聲聞（聽聞佛法而修行的人）和所有大眾：『你們這些比丘（出家修行的男子）不要踩他的頭髮。為什麼呢？這個儒童（指迷伽）在經過阿僧祇耶劫（極長的時間單位）之後，將會成就如來、應、正等覺，號為釋迦牟尼（指現在佛陀）。』舍利子！當時，迷伽聽到佛陀的授記，歡喜踴躍，上升到虛空，高七多羅樹（一種高大的樹）的高度，證得百千那由他拘胝（極大的數量單位）無動諸定（禪定），又以神通智力

【English Translation】 English version: In a damp place, he took a deerskin garment and spread it out, thinking thus: 'O Radiant Light Tathagata (a name for the Buddha, referring to the light emanating from his body), Great Compassionate One, have mercy on me, and with your all-seeing eye and all-knowing wisdom, observe my actions. I wish that you would step upon my garment with your foot.' At that time, the Tathagata (Buddha), taking pity on his thoughts, then stepped on the deerskin garment with his toe. Upon seeing this, Megha (a person's name) was overjoyed, his heart filled with delight, and he immediately scattered the utpala flowers (blue lotus) he was holding over the Buddha. At that moment, countless devas (gods) dwelling in the sky scattered celestial mandara flowers (white flowers), utpala flowers, padma flowers (red lotus), kumuda flowers (white water lily), pundarika flowers (white lotus), and celestial sandalwood powder over the Buddha, playing celestial music and singing celestial songs, filling the sky with great offerings. The flowers that Megha had scattered then arranged themselves in the sky, transforming into countless thousands of utpala flower petals, all hanging down to form a flower canopy that followed the Buddha. Seeing this, Megha was even more overjoyed, his heart filled with pure faith. In front of the Tathagata, he untied his golden hair that had been bound for twelve years and spread it on the ground, then made the supreme vow of Bodhi: 'If in the future I am to attain Anuttara-samyak-sambodhi (one of the ten titles of a Buddha, referring to a fully enlightened Buddha), truly and without fail, I wish that the Radiant Light Tathagata would extend his hand to comfort me.' He also made a firm and powerful vow, saying: 'If the Tathagata does not step on my golden hair with his toe, does not extend his hand to comfort me, and does not give me a prophecy (prediction of future Buddhahood), I will never rise, and I will wither and die right here.' Shariputra (one of the Buddha's ten great disciples)! At that time, the Radiant Light Tathagata, Anuttara-samyak-sambodhi, possessed the all-seeing eye and all-knowing wisdom, and was aware of everything in the three worlds (past, present, and future). Knowing that Megha's intention was understood, he lifted his toe and stepped on his hair. Then, looking to his right, like a dragon or elephant turning its head, he told all the shravakas (those who hear and practice the Dharma) and the entire assembly: 'You bhikshus (monks) must not step on his hair. Why? This young man (referring to Megha), after countless asamkhyeya kalpas (extremely long periods of time), will attain Anuttara-samyak-sambodhi and will be known as Shakyamuni (referring to the current Buddha).' Shariputra! At that time, Megha, hearing the Buddha's prophecy, was overjoyed and rose into the sky, reaching a height of seven tala trees (a tall tree), and attained hundreds of thousands of nayutas kotis (extremely large units) of immovable samadhis (meditative states), and with his supernatural wisdom English version: In a damp place, he took a deerskin garment and spread it out, thinking thus: 'O Radiant Light Tathagata (a name for the Buddha, referring to the light emanating from his body), Great Compassionate One, have mercy on me, and with your all-seeing eye and all-knowing wisdom, observe my actions. I wish that you would step upon my garment with your foot.' At that time, the Tathagata (Buddha), taking pity on his thoughts, then stepped on the deerskin garment with his toe. Upon seeing this, Megha (a person's name) was overjoyed, his heart filled with delight, and he immediately scattered the utpala flowers (blue lotus) he was holding over the Buddha. At that moment, countless devas (gods) dwelling in the sky scattered celestial mandara flowers (white flowers), utpala flowers, padma flowers (red lotus), kumuda flowers (white water lily), pundarika flowers (white lotus), and celestial sandalwood powder over the Buddha, playing celestial music and singing celestial songs, filling the sky with great offerings. The flowers that Megha had scattered then arranged themselves in the sky, transforming into countless thousands of utpala flower petals, all hanging down to form a flower canopy that followed the Buddha. Seeing this, Megha was even more overjoyed, his heart filled with pure faith. In front of the Tathagata, he untied his golden hair that had been bound for twelve years and spread it on the ground, then made the supreme vow of Bodhi: 'If in the future I am to attain Anuttara-samyak-sambodhi (one of the ten titles of a Buddha, referring to a fully enlightened Buddha), truly and without fail, I wish that the Radiant Light Tathagata would extend his hand to comfort me.' He also made a firm and powerful vow, saying: 'If the Tathagata does not step on my golden hair with his toe, does not extend his hand to comfort me, and does not give me a prophecy (prediction of future Buddhahood), I will never rise, and I will wither and die right here.' Shariputra (one of the Buddha's ten great disciples)! At that time, the Radiant Light Tathagata, Anuttara-samyak-sambodhi, possessed the all-seeing eye and all-knowing wisdom, and was aware of everything in the three worlds (past, present, and future). Knowing that Megha's intention was understood, he lifted his toe and stepped on his hair. Then, looking to his right, like a dragon or elephant turning its head, he told all the shravakas (those who hear and practice the Dharma) and the entire assembly: 'You bhikshus (monks) must not step on his hair. Why? This young man (referring to Megha), after countless asamkhyeya kalpas (extremely long periods of time), will attain Anuttara-samyak-sambodhi and will be known as Shakyamuni (referring to the current Buddha).' Shariputra! At that time, Megha, hearing the Buddha's prophecy, was overjoyed and rose into the sky, reaching a height of seven tala trees (a tall tree), and attained hundreds of thousands of nayutas kotis (extremely large units) of immovable samadhis (meditative states), and with his supernatural wisdom

觀見東方過殑伽沙等無量諸佛皆為授記，作如是言：『儒童當知，汝于來世經阿僧企耶劫，當得作佛，號釋迦牟尼。』如是南西北方四維上下，周遍十方各如殑伽沙等無量如來，皆如東方諸佛授記。舍利子！迷伽儒童既蒙諸佛授記安慰已，從虛空下來詣佛所，以信舍家趣于非家，修習堅固清凈梵行。舍利子！汝今於此無生疑惑，謂彼往世迷伽儒童是餘人乎？勿作是觀，即我為彼儒童菩薩。我于爾時以是五莖青色蓮花奉散彼佛，復解金髮敷置道上，興如是行便蒙授記。是故舍利子！若有菩薩摩訶薩欲得速受如來記者，當於如是大菩薩藏微妙法門，殷重聽聞受持讀誦通明義趣，廣為他說分別開示，復應修行無相正行。何以故？我憶往昔未得值遇放光佛前，無有一切白凈行法不修行者。雖作如是無量勤苦，然不蒙佛為我授記。所以者何？由修諸行皆有相故。從是已后，我方於是大菩薩藏微妙法門，隨所聞已安住正行。如是行者謂無相行、無功用行、無所得行，行如是等無相行已，放光如來乃為授記。舍利子！我憶往昔最初得見放光佛時，便得超過一切有相有功用行，又初見佛便能隨覺一切法性，又得通達一切諸法自性無生。從是已後放光如來乃為授記。作如是言：『迷伽儒童！汝于來世過阿僧企耶劫，當得作佛，號釋迦牟尼

如來、應、正等覺。』舍利子！當授記時，我便證得無生法忍。舍利子！證得何等無生法忍？所謂證得一切色法無所得忍，證得受想行識法無所得忍，證得蘊界處法無所得忍。舍利子！言得忍者，是則名為忍受諸法都無所得。何以故？非於證得如是忍時世間之法而復現行，非異生法、非諸學法、非無學法、非獨覺法、非菩薩法、非諸佛法而復現行。所以者何？由一切法不現行故說名得忍，由一切法畢竟無得亦無所得，故名得忍。又是忍者，於一剎那盡一切相及諸所緣，故得名忍。又是忍者，不忍于眼、不壞於眼及諸所緣，故名得忍。不忍于耳鼻舌身意、不壞於意，如是忍者無盡境界、如是忍者非趣境界，故名得忍。是故舍利子！若有菩薩摩訶薩欲得速為如來授記證是忍者，當於如是大菩薩藏微妙法門，殷重聽聞受持讀誦通達義趣，廣為他說分別開示安住正行，謂無相行、無功用行、無所得行，如是等法名為正行。」

爾時大眾中有長者子名那羅達多，從薄伽梵聞說如是大菩薩藏微妙法門，又聞讚歎諸佛菩薩勝功德已，即從坐起，披一肩衣，以右膝輪安置於地，向佛合掌頂禮恭敬，而白佛言：「世尊先為諸長者等廣說諸法相續不絕，如是開示如是教導，皆令證得阿羅漢果，即於此生盡老死際，而未聞說大菩薩藏微

【現代漢語翻譯】現代漢語譯本：『如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟者）。』舍利子（Sariputra，佛陀的十大弟子之一）！當授記（vyakarana，預言成佛）時，我便證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟）。舍利子！證得何等無生法忍？所謂證得一切色法（rupa，物質現象）無所得忍，證得受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）法無所得忍，證得蘊（skandha，五蘊）、界（dhatu，十八界）、處（ayatana，十二處）法無所得忍。舍利子！言得忍者，是則名為忍受諸法都無所得。何以故？非於證得如是忍時世間之法而復現行，非異生法（prthagjana-dharma，凡夫之法）、非諸學法（saiksa-dharma，有學之法）、非無學法（asiksa-dharma，無學之法）、非獨覺法（pratyekabuddha-dharma，辟支佛之法）、非菩薩法（bodhisattva-dharma，菩薩之法）、非諸佛法（buddha-dharma，佛之法）而復現行。所以者何？由一切法不現行故說名得忍，由一切法畢竟無得亦無所得，故名得忍。又是忍者，於一剎那盡一切相（nimitta，表象）及諸所緣（alambana，所緣境），故得名忍。又是忍者，不忍于眼（caksu，視覺）、不壞於眼及諸所緣，故名得忍。不忍于耳（srotra，聽覺）、鼻（ghrana，嗅覺）、舌（jihva，味覺）、身（kaya，觸覺）、意（manas，意識）、不壞於意，如是忍者無盡境界、如是忍者非趣境界，故名得忍。是故舍利子！若有菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）欲得速為如來授記證是忍者，當於如是大菩薩藏（mahabodhisattva-pitaka，大菩薩的教法）微妙法門，殷重聽聞受持讀誦通達義趣，廣為他說分別開示安住正行，謂無相行（animitta-carya，不執著于表象的修行）、無功用行（anabhoga-carya，不刻意造作的修行）、無所得行（aprapti-carya，不執著于所得的修行），如是等法名為正行。」爾時大眾中有長者子名那羅達多（Naradatta，一位長者的兒子），從薄伽梵（Bhagavan，佛的尊稱）聞說如是大菩薩藏微妙法門，又聞讚歎諸佛菩薩勝功德已，即從坐起，披一肩衣，以右膝輪安置於地，向佛合掌頂禮恭敬，而白佛言：『世尊先為諸長者等廣說諸法相續不絕，如是開示如是教導，皆令證得阿羅漢果（arhat-phala，阿羅漢的果位），即於此生盡老死際，而未聞說大菩薩藏微妙法門。』

【English Translation】 English version: 『The Tathagata (Thus Gone One), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One).』 Sariputra! When the prediction (vyakarana) is given, I then attain the forbearance of non-arising (anutpattika-dharma-ksanti). Sariputra! What kind of forbearance of non-arising is attained? It is the so-called forbearance of non-attainment of all forms (rupa), the forbearance of non-attainment of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), the forbearance of non-attainment of the aggregates (skandha), realms (dhatu), and sense bases (ayatana). Sariputra! The term 『attainment of forbearance』 means to endure that all dharmas are without attainment. Why is that? Because when such forbearance is attained, worldly dharmas do not arise again, nor do the dharmas of ordinary beings (prthagjana-dharma), nor the dharmas of those in training (saiksa-dharma), nor the dharmas of those beyond training (asiksa-dharma), nor the dharmas of solitary realizers (pratyekabuddha-dharma), nor the dharmas of bodhisattvas (bodhisattva-dharma), nor the dharmas of the Buddhas (buddha-dharma) arise again. Why is that? Because it is said to be the attainment of forbearance due to the non-arising of all dharmas, and it is called the attainment of forbearance because all dharmas are ultimately without attainment or non-attainment. Moreover, this forbearance, in a single moment, exhausts all characteristics (nimitta) and all objects of cognition (alambana), hence it is called forbearance. Moreover, this forbearance does not forbear the eye (caksu), nor does it destroy the eye and its objects, hence it is called forbearance. It does not forbear the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), or mind (manas), nor does it destroy the mind. Such forbearance has no limit, such forbearance is not directed towards any realm, hence it is called forbearance. Therefore, Sariputra! If there are bodhisattva-mahasattvas (great bodhisattvas) who wish to quickly receive the prediction of the Tathagata and attain this forbearance, they should diligently listen to, receive, uphold, read, recite, understand the meaning of, widely explain, and establish themselves in the correct practice of this profound Dharma gate of the great bodhisattva treasury (mahabodhisattva-pitaka), which is the practice of non-characteristic (animitta-carya), the practice of non-effort (anabhoga-carya), and the practice of non-attainment (aprapti-carya). Such dharmas are called correct practice.」 At that time, among the assembly, there was a son of a householder named Naradatta. Having heard from the Bhagavan (Blessed One) the profound Dharma gate of the great bodhisattva treasury, and having heard the praise of the superior merits of the Buddhas and bodhisattvas, he immediately rose from his seat, draped his robe over one shoulder, placed his right knee on the ground, and with palms joined, bowed respectfully to the Buddha, and said to the Buddha: 『World Honored One, you have previously extensively explained to the householders and others that the continuity of all dharmas is uninterrupted. You have revealed and taught in such a way that they all attain the fruit of Arhatship (arhat-phala), and in this very life, they reach the end of old age and death. Yet, we have not heard of the profound Dharma gate of the great bodhisattva treasury.』

妙法門讚歎諸佛菩薩功德。我幸大利今具得聞，竊生是念：『如是大乘為尊為勝、為上為妙、為無有上，更無過上，所謂阿耨多羅三藐三菩提。』我今現前親聞佛說受持領悟開顯諸法，如是法者分別諸法無所依執、無我我所、無有攝受。世尊！我作是念：『如是妙法為尊為勝、為上為妙、為無有上，更無過上，如是法者我當修集。』世尊！我今思惟一切乘中為無上者，所謂佛乘。諸佛如來亦說此乘，置為第一、最為無上。我從今日發起無上正等覺心，為欲利安多眾生故，為欲悲愍諸世間故，利益安樂無量天人，如佛建立諸大菩薩所有學處，我今皆當悉依隨學。」

說是語已，爾時世尊告長者子：「善哉善哉！善男子！阿耨多羅三藐三菩提甚難證信、甚難修習，汝今乃能深發是意。」

時長者子白佛言：「世尊！無上菩提雖復甚難證信修集，然我今者發起如是勇猛精進，必當修集阿耨多羅三藐三菩提，不以為難。又我於此阿耨多羅三藐三菩提，奉修牢強定無退轉。世尊！我於今者發大弘誓，假使發菩提心如殑伽沙數方證無上正等覺者，我於是事彌增精進，乃至如上一一發心經如殑伽沙等劫，乃至隨是發菩提心，一一所發要由斬截殑伽沙等身份頭首方能起者是菩提心，雖復經履如是勤苦，我於是中倍加精進，

{ "translations": [ "現代漢語譯本：", "妙法之門讚歎諸佛菩薩的功德。我非常幸運，現在能夠聽聞這些教誨，心中暗自思忖：『如此殊勝的大乘佛法，是至尊至勝、至上至妙、無與倫比的，再也沒有什麼能超越它，這就是所謂的阿耨多羅三藐三菩提（無上正等正覺）。』我現在親耳聽聞佛陀宣說，並受持領悟，開顯諸法，這樣的法門能夠分別諸法，不執著于任何事物，沒有我與我所的觀念，也沒有任何攝受。世尊！我心中這樣想：『如此妙法是至尊至勝、至上至妙、無與倫比的，再也沒有什麼能超越它，這樣的法門我應當修習。』世尊！我現在思惟，在一切乘法中，最為無上的就是佛乘。諸佛如來也宣說此乘，將其置於第一，最為無上。我從今天起，發起無上正等覺之心，爲了利益安樂眾多眾生，爲了悲憫世間一切，利益安樂無量的天人和人類，如同佛陀所建立的諸大菩薩的學處，我今天都應當全部依隨學習。」 , "說完這些話后，當時世尊告訴長者子說：「善哉善哉！善男子！阿耨多羅三藐三菩提（無上正等正覺）非常難以證信，非常難以修習，你現在竟然能夠深發這樣的心意。」", "當時長者子對佛說：「世尊！無上菩提雖然非常難以證信和修習，但我現在發起如此勇猛精進之心，必定能夠修習阿耨多羅三藐三菩提（無上正等正覺），不認為這是困難的事情。而且我對於這阿耨多羅三藐三菩提（無上正等正覺），奉行修習，堅定不移，絕不退轉。世尊！我現在發下大弘誓，假使發菩提心的人數如恒河沙數，才能證得無上正等正覺，我在這件事上會更加精進，乃至如上所說，每一個發心都經歷如恒河沙數般的劫數，乃至隨之發菩提心，每一個所發的心都要通過斬截如恒河沙數般的身體頭顱才能生起，即使經歷如此勤苦，我在這其中也會加倍精進。" ], "english_translations": [ "English version:", "The gate of the wonderful Dharma praises the merits of all Buddhas and Bodhisattvas. I am very fortunate to have heard these teachings now, and I secretly think: 『Such a great vehicle of Dharma is the most honored, the most supreme, the most excellent, the most wonderful, and incomparable, with nothing surpassing it, which is called Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』 I have now personally heard the Buddha speak, and I receive, understand, and reveal all Dharmas. Such a Dharma can distinguish all Dharmas, without attachment to anything, without the concept of self or what belongs to self, and without any acceptance. World Honored One! I think: 『Such a wonderful Dharma is the most honored, the most supreme, the most excellent, the most wonderful, and incomparable, with nothing surpassing it, and I should cultivate such a Dharma.』 World Honored One! I now contemplate that among all vehicles, the most supreme is the Buddha vehicle. The Tathagatas also speak of this vehicle, placing it first and as the most supreme. From today onwards, I will generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), for the benefit and happiness of many sentient beings, for the compassion of all worlds, and for the benefit and happiness of countless gods and humans. Just as the Buddha established the practices for all great Bodhisattvas, I will now follow and learn them all.」", "After saying these words, the World Honored One then said to the son of the elder: 「Excellent, excellent! Good man! Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) is very difficult to believe and very difficult to cultivate, but you are now able to deeply generate such an intention.」", "Then the son of the elder said to the Buddha: 「World Honored One! Although Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) is very difficult to believe and cultivate, I now generate such courageous and diligent effort, and I will surely cultivate Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and I do not consider it difficult. Moreover, I will practice and cultivate Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) with firm determination and without regression. World Honored One! I now make a great vow that even if the number of those who generate the Bodhi mind is like the sands of the Ganges River before attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), I will be even more diligent in this matter. Even if each generation of the Bodhi mind takes as many kalpas as the sands of the Ganges River, and each generation of the Bodhi mind requires the severing of as many heads and body parts as the sands of the Ganges River, even if I endure such hardship, I will be even more diligent in this." ] }

終不放舍無上菩提。何以故？縱逢如是諸苦難事猶應修集，藉斯緣故必證菩提，何況為證無上菩提受諸安樂而不修學？所以者何？阿耨多羅三藐三菩提其性高廣，具足周大無上佛法，不可思議、不可稱量、無有涯際、不可宣說，雖復諸佛無障礙智，經歷百千拘胝那庾多劫，以諸言音說此菩提非易可盡。」

爾時長者子那羅達多即于佛前而說頌曰：

「百千拘胝劫，　　乃發菩提心，　雖眾苦所逼，　　不捨含生界。　隨發菩提心，　　要斷諸身首，　聚量高迷樓，　　我亦能堪忍。　我安住菩提，　　利樂含生故，　愿我于來世，　　如今日世尊。　遠彼聲聞乘，　　兼濟下乘者，　愿我于來世，　　如今日世尊。　此乘為大乘，　　最上佛稱讚，　我觀無與等，　　故欣樂菩提。　為拔濟危厄，　　為脫三惡趣，　為求是如來，　　出世現成佛。」

爾時長者子那羅達多說是頌已，便自思惟：「我今明達廣大佛法，如何不以教化妻子諸眷屬等？此非我宜。」作是念已即從坐起，頂禮佛足右繞三匝，速疾還家。嚴辦種種諸供養具，與其七妻男女奴婢各有七人，赍持千雙上妙衣服，及諸花香供養之具，又與五百樂人相隨，疾出王舍大城，為欲奉見薄伽梵故。

時王舍城有多

【現代漢語翻譯】現代漢語譯本最終都不會放棄無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？即使遇到如此種種的苦難，也應該精進修行，憑藉這些因緣必定能證得菩提，更何況是爲了證得無上菩提而享受安樂卻不修行呢？這是因為，阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的性質高遠廣大，具足圓滿無上的佛法，不可思議、不可稱量、沒有邊際、不可言說。即使諸佛擁有無礙的智慧，經歷百千俱胝那由他劫（kotinayuta kalpa，極長的時間單位），用各種語言來講述這菩提，也難以窮盡。當時，長者子那羅達多（Naladatta）在佛前說了偈頌：『經歷百千俱胝劫，才發菩提心，即使被眾苦所逼迫，也不捨棄一切眾生。隨發菩提心，即使要斷頭顱，堆積如高樓，我也能忍受。我安住于菩提，爲了利益安樂一切眾生，愿我來世，如同今日的世尊。遠離聲聞乘（Śrāvakayāna，小乘），兼濟下乘的眾生，愿我來世，如同今日的世尊。此乘為大乘（Mahāyāna，大乘），最上佛所稱讚，我觀此乘無與倫比，所以欣樂菩提。爲了救拔危難，爲了脫離三惡趣（trayo durgatayah，地獄、餓鬼、畜生），爲了求得如來（Tathāgata，佛的稱號），出世現證佛果。』當時，長者子那羅達多說完偈頌后，便自己思量：『我如今已經明瞭通達廣大的佛法，怎麼能不教化我的妻子和所有眷屬呢？這不應該啊。』這樣想著，他便從座位起身，頂禮佛足，右繞三匝，迅速回到家中。他準備了各種各樣的供養物品，和他的七個妻子、男女僕人，每人七個，帶著千雙上好的衣服，以及各種花香供養之物，又帶著五百個樂人跟隨，迅速離開王舍大城，爲了要奉見薄伽梵（Bhagavan，佛的稱號）。當時，王舍城裡有許多

【English Translation】 English version Ultimately, one should not abandon the unsurpassed Bodhi (Anuttara-samyak-sambodhi, supreme perfect enlightenment). Why is that? Even if one encounters such various sufferings, one should still diligently cultivate, and by these causes, one will surely attain Bodhi. How much more so, when enjoying comforts for the sake of attaining unsurpassed Bodhi, should one not cultivate? This is because the nature of Anuttara-samyak-sambodhi is lofty and vast, possessing the complete and supreme Buddha Dharma, inconceivable, immeasurable, boundless, and inexpressible. Even if all Buddhas, with their unobstructed wisdom, were to spend hundreds of thousands of kotis of nayutas of kalpas (kotinayuta kalpa, extremely long time units), using all kinds of languages to describe this Bodhi, it would still be difficult to exhaust. At that time, the son of the elder, Naladatta, spoke the following verses before the Buddha: 'Having cultivated the Bodhi mind for hundreds of thousands of kotis of kalpas, even when oppressed by various sufferings, I will not abandon all sentient beings. Having generated the Bodhi mind, even if I have to sever my head, piling them up like a tall building, I can endure it. I abide in Bodhi, for the benefit and happiness of all sentient beings. May I, in the future, be like the World Honored One of today. Distant from the Śrāvakayāna (Hearer Vehicle, the Hinayana), and also helping those of the lower vehicle, may I, in the future, be like the World Honored One of today. This vehicle is the Mahāyāna (Great Vehicle), praised by the supreme Buddha. I see that this vehicle is unparalleled, therefore I rejoice in Bodhi. To rescue from danger and calamity, to escape the three evil realms (trayo durgatayah, hell, hungry ghosts, and animals), to seek the Tathāgata (the title of Buddha), to appear in the world and attain Buddhahood.' At that time, after the son of the elder, Naladatta, finished speaking the verses, he thought to himself: 'Now that I have clearly understood the vast Buddha Dharma, how can I not teach my wife and all my family members? This is not right.' Thinking this, he rose from his seat, bowed at the Buddha's feet, circumambulated him three times to the right, and quickly returned home. He prepared various offerings, and with his seven wives, seven male servants, and seven female servants, each carrying a thousand pairs of excellent clothes, as well as various flowers and incense for offerings, and accompanied by five hundred musicians, he quickly left the great city of Rajagriha, in order to pay homage to the Bhagavan (the title of Buddha). At that time, there were many in the city of Rajagriha

人眾，見長者子與其眷屬速疾馳出，因而問曰：「汝等今者有何匆遽？與諸眷屬將往何所？」

長者子言：「諸善男子豈不知乎？今者如來、應、正等覺止鷲峰山，無量百千天人大眾前後圍繞，無數方便為諸眾生分別開示廣大佛法故。我今者率領眷屬將往佛所，為求如是廣大佛法，為欲成辦不可思議不可稱量諸佛智慧，為欲種殖無上正等菩提善根。汝等若欲成就廣大諸佛法者，可共同詣彼如來所，當共種是廣大佛法無上善根。」爾時王舍城中人民之類，聞長者子說是語已，有十千人皆樂隨從往至佛所。

時長者子那羅達多與其眷屬，及以隨從滿十千人，同時見佛，頂禮佛足卻住一面。時長者子與諸俱來所有大眾，赍持花鬘涂香末香衣蓋幢幡，作倡伎樂歌詠贊嘆供養如來，復以千雙凈妙珍服以覆佛上。時長者子作是奉已歡喜無量，即于佛前說伽他贊。其頌曰：

「第一有情微妙者，　　成清凈行上菩提，　能發無邊勝智見，　　如是我今修供養。　昔無量劫多修行，　　為利眾生求大覺，　證法自在現成佛，　　如是我今修供養。　我與妻子眷屬眾，　　為利含識求菩提，　並及多千人民等，　　同共歸依大覺者。」

爾時長者子說是伽陀讚歎佛已，便白佛言：「世尊！我今與此諸有情

【現代漢語翻譯】現代漢語譯本：眾人看見長者子和他的眷屬快速地奔跑出來，就問他們：『你們現在為何如此匆忙？要和眷屬一起去哪裡？』長者子說：『各位善男子難道不知道嗎？現在如來（Tathagata，佛的稱號之一）、應（Arhat，值得受供養的人）、正等覺（Samyaksambuddha，完全覺悟的佛陀）在鷲峰山，有無量百千的天人和大眾前後圍繞，用無數方便法門為眾生分別開示廣大的佛法。我現在率領眷屬前往佛陀那裡，是爲了求得這樣廣大的佛法，爲了成就不可思議、不可稱量的諸佛智慧，爲了種下無上正等菩提的善根。你們如果想要成就廣大諸佛法，可以一起去佛陀那裡，共同種下這廣大佛法的無上善根。』當時，王舍城的人們聽到長者子這樣說，有上萬人樂意跟隨他前往佛陀那裡。當時，長者子那羅達多（Naradatta）和他的眷屬，以及跟隨他的上萬人，同時見到佛陀，頂禮佛足後退到一旁站立。當時，長者子和所有一同前來的人們，拿著花鬘、涂香、末香、衣蓋、幢幡，演奏音樂、歌唱讚歎來供養如來，又用一千雙乾淨美好的珍貴衣服覆蓋在佛陀身上。長者子做完這些供養后，歡喜無量，就在佛陀面前說偈頌讚嘆。偈頌說：『第一有情最微妙，成就清凈行上菩提，能發出無邊殊勝的智慧見解，我今天修習供養。過去無量劫修行，爲了利益眾生求得大覺悟，證得法自在而成就佛陀，我今天修習供養。我與妻子眷屬眾人，爲了利益一切有情眾生求得菩提，以及眾多人民等，一同歸依大覺悟者。』當時，長者子說完這些偈頌讚嘆佛陀后，就對佛陀說：『世尊！我現在和這些有情眾生』

【English Translation】 English version: The crowd, seeing the elder's son and his family rushing out quickly, asked, 'Why are you all in such a hurry? Where are you going with your family?' The elder's son said, 'Good men, do you not know? Now the Tathagata (one of the titles of the Buddha), Arhat (one who is worthy of offerings), Samyaksambuddha (a fully enlightened Buddha) is residing on Mount Gridhrakuta, surrounded by countless thousands of gods and people, using countless skillful means to explain the vast Dharma for all beings. I am now leading my family to the Buddha, seeking such vast Dharma, to achieve the inconceivable and immeasurable wisdom of all Buddhas, and to plant the roots of unsurpassed, perfect Bodhi. If you wish to achieve the vast Dharma of all Buddhas, you can go with us to the Tathagata, and together plant the unsurpassed roots of this vast Dharma.' At that time, the people of Rajagriha, upon hearing the elder's son speak these words, ten thousand people were willing to follow him to the Buddha. At that time, the elder's son Naradatta, with his family and the ten thousand people who followed him, simultaneously saw the Buddha, bowed at his feet, and stood to one side. Then, the elder's son and all the people who came with him, carrying flower garlands, scented ointments, powdered incense, canopies, and banners, made music, sang praises, and offered them to the Tathagata. They also covered the Buddha with a thousand pairs of clean and exquisite precious garments. After making these offerings, the elder's son was filled with immeasurable joy and spoke verses of praise before the Buddha. The verses said: 'The foremost sentient being, most subtle, who achieves pure conduct and supreme Bodhi, who can generate boundless, excellent wisdom and insight, I now practice offering. Having practiced for countless eons, seeking great enlightenment for the benefit of all beings, attaining freedom in the Dharma and becoming a Buddha, I now practice offering. I, with my wife, family, and all the people, seeking Bodhi for the benefit of all sentient beings, and with many thousands of people, together take refuge in the Great Awakened One.' At that time, after the elder's son had finished reciting these verses in praise of the Buddha, he said to the Buddha, 'World Honored One! I, along with these sentient beings'

等至如來所，皆已安住阿耨多羅三藐三菩提，唯愿世尊哀愍此等復為說法，當令一切于阿耨多羅三藐三菩提不復退轉。又我今者欲于佛所種諸善根，唯愿世尊現為我證，當使如是善根力故，令諸眾生平等速證阿耨多羅三藐三菩提，又獲無量廣大佛法，亦如今者現在世尊。」時長者子與諸眷屬、五百樂工、十千人眾，一心同聲白佛言：「世尊！我等今者于如來前，同共至誠歸依于佛、歸依於法、歸依于僧，唯愿世尊憶持我等是鄔波索迦，始從今日乃至壽終，寧棄身命不捨歸趣清凈信心。又復世尊憶持我等，始從今日乃至菩提，為阿耨多羅三藐三菩提故，發起增上勇猛之心。又復世尊憶持我等，唯愿速證阿耨多羅三藐三菩提，為諸眾生宣說正法，亦如今者如來無異。又復世尊憶持我等，唯愿來世成佛之時，大眾圍繞如今無異。又復世尊憶持我等，唯愿來世度脫無量苦逼眾生，如今無異。」時長者子及諸來眾並五百樂工作是誓已，復以種種微妙音樂供養如來，右繞三匝。

爾時世尊愍此等故，上升虛空結加趺坐。時五百樂工既睹如來現此神變，於世尊所倍生凈信。以佛威力，諸音樂器不假攝持自然上踴，住在空中無所憑據，作眾伎樂繁會充溢右繞如來。時長者子俱來大眾，咸睹神變嘆未曾有，心生慶悅踴躍歡喜，皆共

【現代漢語翻譯】現代漢語譯本：等到他們到達如來（tathāgata，佛的稱號）所在之處，都已經安住在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的境界。唯愿世尊（bhagavat，佛的尊稱）慈悲憐憫他們，再次為他們說法，使一切眾生在阿耨多羅三藐三菩提的道路上不再退轉。而且，我現在想在佛陀這裡種下各種善根，唯愿世尊為我證明，使這些善根的力量，能讓一切眾生平等迅速地證得阿耨多羅三藐三菩提，並獲得無量廣大的佛法，也像現在的世尊一樣。」當時，長者子和他的眷屬、五百樂工、一萬民眾，一心同聲地對佛說：「世尊！我們現在在如來面前，一同至誠地皈依佛、皈依法、皈依僧，唯愿世尊記住我們是鄔波索迦（upāsaka，在家男居士），從今天開始直到生命終結，寧可捨棄生命也不放棄歸向清凈的信心。又請世尊記住我們，從今天開始直到證得菩提，爲了阿耨多羅三藐三菩提，發起更加勇猛的心。又請世尊記住我們，唯愿我們迅速證得阿耨多羅三藐三菩提，為一切眾生宣說正法，也像現在的如來一樣。又請世尊記住我們，唯愿我們來世成佛的時候，大眾圍繞也像現在一樣。又請世尊記住我們，唯愿我們來世度脫無量受苦的眾生，也像現在一樣。」當時，長者子和所有來的人以及五百樂工發誓完畢，又用各種美妙的音樂供養如來，右繞三圈。那時，世尊憐憫他們，升到虛空中結跏趺坐。當時，五百樂工看到如來顯現這種神變，對世尊更加生起清凈的信心。憑藉佛的威力，各種樂器不用人拿，自然升到空中，停留在空中沒有依靠，演奏各種音樂，繁盛充溢，右繞如來。當時，長者子和一起來的大眾，都看到這種神變，讚歎從未有過，心中感到慶幸、踴躍、歡喜，都一起

【English Translation】 English version: When they arrived at the place of the Tathāgata (the title of a Buddha), they had all settled in the state of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). May the Bhagavat (the Blessed One, an epithet of the Buddha) have compassion on them and preach the Dharma again for them, so that all beings will no longer regress on the path to anuttarā-samyak-saṃbodhi. Moreover, I now wish to plant various roots of goodness at the Buddha's place. May the Bhagavat bear witness to me, so that the power of these roots of goodness may enable all beings to equally and quickly attain anuttarā-samyak-saṃbodhi, and also obtain immeasurable and vast Buddha Dharma, just like the present Bhagavat.」 At that time, the son of the elder, along with his family, five hundred musicians, and ten thousand people, with one mind and voice, said to the Buddha: 「Bhagavat! We are now before the Tathāgata, together sincerely taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. May the Bhagavat remember that we are upāsakas (lay male devotees), and from today until the end of our lives, we would rather give up our lives than abandon our faith in pure confidence. And may the Bhagavat remember us, from today until we attain Bodhi, for the sake of anuttarā-samyak-saṃbodhi, we have aroused a more courageous heart. And may the Bhagavat remember us, may we quickly attain anuttarā-samyak-saṃbodhi, and preach the true Dharma to all beings, just like the present Tathāgata. And may the Bhagavat remember us, may we, when we become Buddhas in the future, be surrounded by the assembly just like now. And may the Bhagavat remember us, may we liberate countless suffering beings in the future, just like now.」 At that time, the son of the elder and all those who came, along with the five hundred musicians, having made this vow, then offered various exquisite music to the Tathāgata, circumambulating him three times to the right. Then, the Bhagavat, out of compassion for them, ascended into the sky and sat in the lotus position. At that time, the five hundred musicians, having seen the Tathāgata manifest this miraculous transformation, developed even greater pure faith in the Bhagavat. By the power of the Buddha, the various musical instruments, without being held, naturally rose into the sky, staying in the air without support, playing various music, flourishing and filling the space, circumambulating the Tathāgata to the right. At that time, the son of the elder and the great assembly who came together, all saw this miraculous transformation, praised it as unprecedented, and felt fortunate, excited, and joyful in their hearts, all together

合掌致敬如來。爾時空中周匝正等一逾繕那，復有無量百千音樂，亦無執持自然而現，猶如蜂房懸處虛空，作倡伎樂發微妙音。爾時長者子與其眷屬及五百樂工、十千城人，及以先來聽法眾內六十千人，諸苾芻眾千二百五十人，佛威力故皆踴空中。又佛神力于上空中五百樂臺自然出現，是諸臺中皆說妙法。又有四大樂臺現於佛前，莊嚴雕飾窮世瑰異。又有無量百千拘胝諸天子眾列住空中，以天曼陀羅花而散佛上。佛神力故，所散之花于虛空中變成八萬高妙花臺。時諸大眾。睹上臺中有如是等廣大莊嚴，于如來所倍生凈信愛敬之心，嘆未曾有。

爾時世尊知諸大眾其心清凈，又復了知那羅達多及俱來眾增上意已，便現微笑如前廣說，乃至其光還從頂沒。時長老阿難既睹微笑，披一肩衣，向佛合掌恭敬作禮，白佛言：「世尊！有何因緣現此微笑？我惟如來所現神相非無因緣。」

佛告阿難：「汝今當知，此長者子那羅達多七婦男女並奴婢等三十六人，由供養我善根力故，當來之世經千拘胝劫不墮惡趣，人天往返受諸快樂。過是劫已值佛出世，名曰商主如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，於是佛所供養恭敬尊重讚歎廣修梵行，從是已后復經二十拘胝劫不墮惡

【現代漢語翻譯】現代漢語譯本：他們合掌向如來致敬。那時，在空中，一個由旬的範圍內，出現了無數的音樂，這些音樂沒有被任何東西支撐，自然而然地顯現出來，就像蜂巢懸掛在空中一樣，演奏著美妙的音樂。當時，長者子那羅達多和他的眷屬，以及五百名樂工、一萬名城裡人，還有先前聽法的六萬名聽眾，以及一千二百五十名比丘，都因佛的威力而升到空中。此外，由於佛的神力，在空中自然出現了五百個樂臺，這些樂臺上都在宣講著微妙的佛法。還有四個巨大的樂臺出現在佛前，裝飾得極其華麗，世所罕見。還有無數的天子們排列在空中，向佛散佈天上的曼陀羅花。由於佛的神力，所散的花在空中變成了八萬個高聳的花臺。當時，大眾看到這些花臺如此莊嚴，對如來更加生起了清凈的信心和愛敬之心，讚歎從未見過如此景象。那時，世尊知道大眾的心已經清凈，也知道那羅達多和隨他而來的人們的心意已經增長，於是像之前一樣展現了微笑，直到光芒從頭頂消失。當時，長老阿難看到佛的微笑，便披上右肩的袈裟，向佛合掌恭敬作禮，對佛說：『世尊！是什麼因緣讓您展現這樣的微笑？我確信如來所展現的神相併非沒有原因。』佛告訴阿難：『你現在應當知道，這位長者子那羅達多和他的七位妻子、兒女以及奴婢等三十六人，由於供養我的善根之力，未來將經歷千俱胝劫不會墮入惡道，將在人天之間往返，享受各種快樂。過了這些劫后，他們將遇到一位佛出世，名為商主如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。在那位佛的座下，他們將供養、恭敬、尊重、讚歎，廣修梵行。從那時起，他們將再經歷二十俱胝劫不會墮入惡道。』

【English Translation】 English version: They joined their palms and paid homage to the Tathagata. At that time, in the space, within a radius of one yojana, countless musical instruments appeared, without being held by anything, they manifested naturally, like beehives hanging in the void, playing exquisite music. At that time, the elder's son Naradatta and his family, along with five hundred musicians, ten thousand city residents, and sixty thousand listeners who had previously come to hear the Dharma, as well as twelve hundred and fifty Bhikshus, all rose into the air due to the Buddha's power. Furthermore, by the Buddha's divine power, five hundred music platforms naturally appeared in the air, and on these platforms, the subtle Dharma was being preached. There were also four great music platforms that appeared before the Buddha, adorned with extraordinary and rare decorations. Countless hundreds of thousands of Kotis of Deva sons stood in the air, scattering celestial Mandarava flowers upon the Buddha. Due to the Buddha's divine power, the scattered flowers transformed into eighty thousand lofty flower platforms in the void. At that time, the assembly, seeing such magnificent adornments on the platforms, developed even greater pure faith and reverence for the Tathagata, marveling at what they had never seen before. Then, the World Honored One, knowing that the minds of the assembly were pure, and also knowing that the intentions of Naradatta and those who came with him had increased, displayed a smile as before, until the light disappeared from the top of his head. At that time, the elder Ananda, seeing the Buddha's smile, draped his robe over one shoulder, joined his palms, and respectfully bowed to the Buddha, saying to the Buddha: 'World Honored One! What is the cause and condition for you to display such a smile? I am certain that the divine signs displayed by the Tathagata are not without reason.' The Buddha told Ananda: 'You should now know that this elder's son Naradatta, along with his seven wives, children, and thirty-six servants, due to the merit of offering to me, will not fall into evil realms for a thousand Kotis of Kalpas in the future, and will travel back and forth between humans and Devas, enjoying various pleasures. After these Kalpas have passed, they will encounter a Buddha who will appear in the world, named Merchant Lord Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Shasta deva-manushyanam, Buddha, Bhagavan. In the presence of that Buddha, they will offer, respect, honor, and praise, and extensively cultivate pure conduct. From then on, they will not fall into evil realms for another twenty Kotis of Kalpas.'

道。阿難當知，是長者子七婦七女及以七婢，自此命終便舍女身得成男子，恒與那羅達多不相舍離行菩薩道，于當來世同處一劫，得成阿耨多羅三藐三菩提。阿難當知，長者子那羅達多菩薩摩訶薩當成佛時，號平等心如來、應、正等覺，出現於世，十號具足。是大菩薩所有眷屬當成佛時，皆同一號，阿若末若如來、應、正等覺，具足十號。是五百樂工以供養我善根力故，當來又經阿僧企耶劫不墮惡趣，又經于彼滿千拘胝轉輪聖王而為翼從。阿難當知，是五百樂工大略而言，於是劫中得值十千諸佛，皆得親承供養無空過者。從是已后同一劫中，得成阿耨多羅三藐三菩提，皆號美音。是十千人以供養我善根力故，中四百人當得值遇慈氏如來，于彼佛所凈修梵行，得盡諸漏便般涅槃。所餘人等，當來又經殑伽沙等如是大劫不墮惡道，漸次得值千拘胝佛，于彼佛所廣修諸行，爾後一切得成阿耨多羅三藐三菩提，皆同一號，名甚希有。阿難當知，是六萬眾中具滿千人，於我滅后正法已盡，又過於彼刀兵中劫，慈氏如來未出現前、眾生壽命漸增長時，爾時贍部當有八萬獨覺出現於世，是一千人皆得值遇供養修善，於後復值慈氏如來還得供養，從是已后經二十五拘胝那庾多劫不墮惡趣，最後人身諸善根力所覺曉故，凈信舍家趣于非家

，便得證悟緣覺菩提。阿難當知，於此眾中有十千人，具生聖見。余千人等，同發阿耨多羅三藐三菩提心。復有六十那庾多諸天子等，遠塵離垢于諸法中生凈法眼。如是阿難，誰有見斯殊特勝利，而於佛所不生凈信愛樂恭敬發希有心？唯除愚癡不肖之士。何以故？彼諸人等於如來所但修如是微細善根，乃能獲得如來大我，或復證入無上涅槃。」

爾時世尊欲重宣此義而說頌曰：

「于佛所修諸供養，　　獲得如斯勝功德，　若有希求高大果，　　當於導師修供養。　若佛現在修供養，　　或復于佛涅槃后，　供養馱都如芥子，　　常得奉侍諸如來。　若復欲修諸供養，　　如來住世或涅槃，　供養馱都如芥子，　　行平等心果平等。　若有具修平等心，　　供養平等人中上，　當成平等之勝報，　　及證平等妙菩提。　若有欲攝諸善趣，　　遮障絕除眾惡道，　及欲趣向涅槃路，　　如是獲得不為難。　佛具最勝凈尸羅，　　佛具最勝三摩地，　若生最勝凈信已，　　當獲最勝如來果。　若修最勝諸供養，　　速登最勝之善道，　及證最勝尊正見，　　能宣最勝微妙法。　若樂人中聰睿者，　　親持諸佛清凈法，　當修猛利正欲樂，　　多聞如理正思惟。　有得轉輪之聖主

【現代漢語翻譯】現代漢語譯本便能證悟緣覺菩提（Pratyekabuddha-bodhi，獨自覺悟的智慧）。阿難（Ananda，佛陀的十大弟子之一）你要知道，在這些人中，有一萬人已經生起了聖者的見解。其餘一千人等，也一同發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。還有六十那庾多（nayuta，數量單位，表示極大的數目）諸天子等，遠離塵垢，在諸法中生起了清凈的法眼。像這樣，阿難，誰能見到如此殊勝的利益，而在佛陀這裡不生起清凈的信心、愛樂、恭敬，併發起稀有之心呢？只有愚癡不賢的人才會這樣。為什麼呢？因為這些人只是在如來這裡修習瞭如此微小的善根，就能獲得如來偉大的自我，或者證入無上的涅槃。」這時，世尊爲了重申這個道理，就說了偈頌：『在佛陀那裡修習各種供養，就能獲得如此殊勝的功德，如果有人希望得到高大的果報，就應當對導師修習供養。如果在佛陀在世時修習供養，或者在佛陀涅槃之後，供養佛陀的舍利像芥子那麼小，也能常常得到諸如來的侍奉。如果還想修習各種供養，無論如來在世還是涅槃，供養佛陀的舍利像芥子那麼小，以平等心行事，果報也平等。如果有人具足修習平等心，供養平等的人中之尊，將成就平等的殊勝果報，並證得平等的微妙菩提。如果有人想要攝取各種善趣，遮蔽斷絕各種惡道，以及想要趣向涅槃之路，這樣獲得並不困難。佛陀具足最殊勝的清凈戒律（sila），佛陀具足最殊勝的三摩地（samadhi，禪定），如果生起最殊勝的清凈信心，將獲得最殊勝的如來果位。如果修習最殊勝的各種供養，就能迅速登上最殊勝的善道，並證得最殊勝的尊貴正見，能宣說最殊勝的微妙佛法。如果喜歡成為人中最聰慧的人，親自受持諸佛清凈的教法，應當修習猛利的正欲樂，多聞如理地正確思維。有人得到轉輪聖王的地位，

【English Translation】 English version then they will attain enlightenment as a Pratyekabuddha (Pratyekabuddha-bodhi, enlightenment for oneself). Ananda (Ananda, one of the Buddha's ten great disciples), you should know that among these people, ten thousand have already developed the holy view. The remaining one thousand, together, have also generated the aspiration for Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the unsurpassed, right, and perfect enlightenment). Furthermore, there are sixty nayutas (nayuta, a unit of large number) of devas (devas, celestial beings) who, having distanced themselves from defilements, have developed the pure Dharma eye in all dharmas. Thus, Ananda, who, having seen such extraordinary benefits, would not generate pure faith, love, respect, and a rare aspiration towards the Buddha? Only the foolish and unworthy would do so. Why is that? Because these people, by cultivating such minute roots of goodness in the presence of the Tathagata, are able to attain the great self of the Tathagata, or enter into unsurpassed Nirvana.」 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 『By cultivating various offerings to the Buddha, one obtains such supreme merits, If one desires to attain great results, one should cultivate offerings to the guide. If one cultivates offerings while the Buddha is present, or after the Buddha has entered Nirvana, Offering a relic of the Buddha as small as a mustard seed, one will always be served by all the Tathagatas. If one wishes to cultivate various offerings, whether the Tathagata is present or in Nirvana, Offering a relic of the Buddha as small as a mustard seed, with an equal mind, the result will be equal. If one is fully cultivating an equal mind, offering to the most supreme among equals, One will achieve equal and supreme rewards, and attain equal and wondrous Bodhi. If one wishes to gather all good destinies, to obstruct and eliminate all evil paths, And wishes to proceed towards the path of Nirvana, this is not difficult to achieve. The Buddha possesses the most supreme pure precepts (sila), The Buddha possesses the most supreme samadhi (samadhi, meditative concentration), If one generates the most supreme pure faith, one will attain the most supreme fruit of the Tathagata. If one cultivates the most supreme offerings, one will quickly ascend to the most supreme good path, And attain the most supreme noble right view, able to proclaim the most supreme and subtle Dharma. If one desires to be the wisest among people, to personally uphold the pure teachings of all Buddhas, One should cultivate intense and righteous desire, to listen widely and contemplate correctly according to the truth. Some attain the position of a Chakravartin (Chakravartin, a universal monarch),

，　　或為帝釋梵天王，　廣修無量勝功德，　　定趣無餘大寂滅。」

爾時世尊說是頌已，告長老舍利子：「若有安住大乘諸善男子及善女人，欲疾證得阿耨多羅三藐三菩提者，當於如是大菩薩藏微妙法門，發生猛利清凈欲樂殷重聽聞，受持讀誦通達義趣，廣為他說分別開示。何以故？若於是經受持讀誦，乃至為他分別說者，能令三寶永不斷絕，常不遠離四無量行，常勤修習六到彼岸，恒正方便以四攝法攝化眾生。舍利子！如是大乘大菩薩藏微妙法門，當知即是諸菩薩道。所以者何？是經典者善能攝持阿耨多羅三藐三菩提故。舍利子！是經乃是諸菩薩等聖珍寶藏，我依是經正修學已，畢竟證得生死永斷，又證一切波羅蜜多。由證是故，即號無上正等覺者。舍利子！如來於一切波羅蜜多皆已畢竟，如來於一切所作皆已靜息，如來於無量諸地皆已證得，又復更證無邊之地。何以故？由佛證是諸波羅蜜多故，而能究竟安住一切到彼岸法。是故諸菩薩摩訶薩應當於是大菩薩藏微妙法門，精進修行如我所證。」

爾時世尊而說頌曰：

「于業應知業，　　于報應知報，　無業亦無報，　　是安隱涅槃。　諸有為皆苦，　　于中無有智，　是故智生已，　　有為皆解脫。」

爾時世尊說是頌已，長

【現代漢語翻譯】現代漢語譯本或者成為帝釋（Indra，天神之王）或梵天王（Brahma，創造之神），廣泛修習無量殊勝功德，必定趨向無餘的大寂滅（涅槃，Nirvana）。』

這時，世尊說完這偈頌后，告訴長老舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）：『如果有安住于大乘（Mahayana，佛教的一個主要流派）的善男子和善女人，想要快速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即佛的智慧），應當對於這樣的大菩薩藏（Mahabodhisattva-pitaka，菩薩所修行的經典）微妙法門，生起猛利清凈的欲樂，殷重地聽聞，受持讀誦，通達其義理，廣泛地為他人分別開示。為什麼呢？如果有人受持讀誦這部經典，乃至為他人分別解說，能使佛法僧三寶（Triratna，佛教的三個皈依處）永遠不中斷絕，常常不遠離四無量心（Brahmavihara，慈、悲、喜、舍四種心境），常常勤奮修習六到彼岸（Paramita，佈施、持戒、忍辱、精進、禪定、智慧），恒常以正當方便用四攝法（Samgraha-vastuni，佈施、愛語、利行、同事）攝化眾生。舍利子！這樣的大乘大菩薩藏微妙法門，應當知道就是諸菩薩的道。為什麼呢？這部經典能夠很好地攝持阿耨多羅三藐三菩提的緣故。舍利子！這部經典是諸菩薩等聖者的珍寶藏，我依靠這部經典如法修學后，最終證得生死永斷，又證得一切波羅蜜多（Paramita，到達彼岸的方法）。由於證得這些，就被稱為無上正等覺者。舍利子！如來對於一切波羅蜜多都已究竟，如來對於一切所作都已止息，如來對於無量諸地都已證得，又進一步證得無邊之地。為什麼呢？由於佛證得這些波羅蜜多的緣故，而能究竟安住一切到彼岸的法。因此，諸菩薩摩訶薩（Mahasattva，偉大的菩薩）應當對於這部大菩薩藏微妙法門，精進修行，如同我所證得一樣。』

這時，世尊說了偈頌：

『對於業（Karma，行為）應當知道業，對於報（Vipaka，果報）應當知道報，沒有業也沒有報，這是安穩的涅槃（Nirvana）。一切有為法（Samskrta，因緣和合的事物）都是苦，其中沒有智慧，因此智慧生起后，有為法都得到解脫。』

這時，世尊說完這偈頌后，長

【English Translation】 English version Or become Indra (king of the gods) or Brahma (the creator god), Cultivating immeasurable superior merits, they are destined to reach the great extinction of Nirvana (Nirvana).』

Then, after the World Honored One spoke this verse, he said to the elder Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 『If there are good men and good women who abide in the Mahayana (a major branch of Buddhism), who wish to quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha), they should, with intense and pure desire, diligently listen to, receive, uphold, read, and understand the meaning of this profound Dharma of the Great Bodhisattva Treasury (Mahabodhisattva-pitaka, scriptures practiced by Bodhisattvas), and extensively explain and reveal it to others. Why? If one receives, upholds, reads, and even explains this scripture to others, it can ensure that the Three Jewels (Triratna, the three refuges of Buddhism) are never cut off, that one is never separated from the Four Immeasurables (Brahmavihara, loving-kindness, compassion, joy, and equanimity), that one constantly diligently cultivates the Six Perfections (Paramita, giving, morality, patience, diligence, meditation, and wisdom), and that one always uses proper means and the Four Means of Attraction (Samgraha-vastuni, giving, kind speech, beneficial action, and cooperation) to guide sentient beings. Sariputra! This profound Dharma of the Great Bodhisattva Treasury of the Mahayana should be known as the path of all Bodhisattvas. Why? Because this scripture is able to well uphold Anuttara-samyak-sambodhi. Sariputra! This scripture is the treasure of the saints, such as the Bodhisattvas. Having practiced according to this scripture, I have ultimately attained the end of birth and death, and have also attained all the Paramitas (perfections). Because of attaining these, I am called the Unsurpassed Perfectly Enlightened One. Sariputra! The Tathagata (Buddha) has completed all the Paramitas, the Tathagata has ceased all actions, the Tathagata has attained all the immeasurable grounds, and has further attained the boundless grounds. Why? Because the Buddha has attained these Paramitas, he is able to ultimately abide in all the Dharma of reaching the other shore. Therefore, all Bodhisattva Mahasattvas (great Bodhisattvas) should diligently practice this profound Dharma of the Great Bodhisattva Treasury, just as I have attained.』

Then, the World Honored One spoke this verse:

『Regarding karma (action), one should know karma; regarding vipaka (result), one should know vipaka. There is no karma and no vipaka; this is the peaceful Nirvana (Nirvana). All conditioned things (Samskrta, things that arise from causes and conditions) are suffering; there is no wisdom in them. Therefore, when wisdom arises, all conditioned things are liberated.』

Then, after the World Honored One spoke this verse, the elder

老舍利子及大苾芻，並諸天、人、健達縛、阿素洛等一切眾生，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第五十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十五

大唐三藏菩提流志奉　詔譯

佛為阿難說處胎會第十三

如是我聞：

一時佛在舍衛國祇樹給孤獨園。尊者阿難於日晡時從禪定起，與五百比丘俱詣佛所，合掌恭敬，頂禮佛足，卻住一面。爾時世尊即告阿難及諸比丘：「我有法要，初中后善，其義微妙純一無雜，具足清白梵行之相，所謂入母胎藏修多羅法。應當諦聽，善思念之。我今為汝分別解說。」阿難白佛言：「唯然世尊！愿樂欲聞。」

爾時世尊告阿難言：「若有眾生欲入胎時，因緣具足便得受身，若不具足則不受身。云何名為緣不具足？所謂父母起愛染心，中陰現前求受生處，然此父母赤白和合或前或后而不俱時，復于身中各有諸患，若如是者則不入胎。其母胎藏或患風黃血氣閉塞，或胎閉塞或肉增結，或有咸病或麥腹病，或蟻腰病或如駝口，或車轅曲木或如車軸，或車轂口或如樹葉，或曲繞旋轉狀如藤筍，或胎藏內猶如麥芒，或精血多泄不暫停住，或滯下流水或胎藏路澀，或上尖下尖或曲或淺或復穿漏，或高或

【現代漢語翻譯】現代漢語譯本：老舍利子（佛陀的十大弟子之一，以智慧著稱）以及大苾芻（受過具足戒的出家人），還有諸天、人、健達縛（天上的樂神）、阿素洛（非天神）等一切眾生，聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第五十四大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第五十五

大唐三藏菩提流志奉詔譯

佛為阿難說處胎會第十三

如是我聞：

一時，佛陀在舍衛國祇樹給孤獨園。尊者阿難在日落時分從禪定中起身，與五百位比丘一同前往佛陀所在之處，合掌恭敬，頂禮佛足，然後退到一旁站立。這時，世尊告訴阿難和各位比丘：『我有一法要，初善、中善、后善，其義理微妙純粹，沒有雜染，具足清凈梵行的相貌，這就是所謂的入母胎藏修多羅法。你們應當仔細聽，好好思考。我現在為你們分別解說。』阿難對佛說：『是的，世尊！我們很樂意聽聞。』

這時，世尊告訴阿難：『如果有眾生想要入胎時，因緣具足就能得到身體，如果因緣不具足就不能得到身體。什麼叫做因緣不具足呢？就是說父母生起愛染之心，中陰身（死亡後到投胎前的過渡狀態）出現，尋求受生之處，然而父母的赤白精血結合時，或者在前或者在後，不能同時，再加上身體各自有各種疾病，如果這樣，就不能入胎。母親的胎藏，或者患有風、黃、血氣閉塞的疾病，或者胎閉塞，或者肉增生結塊，或者有咸病，或者麥腹病，或者蟻腰病，或者像駝口一樣，或者像車轅彎曲的木頭，或者像車軸，或者像車轂口，或者像樹葉，或者彎曲旋轉像藤筍，或者胎藏內像麥芒，或者精血過多泄露不能停留，或者滯下流水，或者胎藏通道澀滯，或者上尖下尖，或者彎曲或者淺薄，或者穿漏，或者高或者低，或者像破損的器皿，或者像腐爛的種子，或者像被火燒焦的種子，或者像被風吹散的種子，或者像被水浸泡的種子，或者像被蟲蛀的種子，或者像被鳥啄食的種子，或者像被牛踐踏的種子，或者像被鼠咬的種子，或者像被狗舔過的種子，或者像被貓抓過的種子，或者像被猴子玩弄過的種子，或者像被狐貍踐踏過的種子，或者像被豺狼踐踏過的種子，或者像被野豬踐踏過的種子，或者像被鹿踐踏過的種子，或者像被馬踐踏過的種子，或者像被驢踐踏過的種子，或者像被駱駝踐踏過的種子，或者像被象踐踏過的種子，或者像被水牛踐踏過的種子，或者像被其他動物踐踏過的種子，或者像被鬼神踐踏過的種子，或者像被羅剎踐踏過的種子，或者像被夜叉踐踏過的種子，或者像被鳩槃荼踐踏過的種子，或者像被毗舍遮踐踏過的種子，或者像被餓鬼踐踏過的種子，或者像被地獄眾生踐踏過的種子，或者像被畜生踐踏過的種子，或者像被其他眾生踐踏過的種子，或者像被風吹動的種子，或者像被火燒焦的種子，或者像被水浸泡的種子，或者像被蟲蛀的種子，或者像被鳥啄食的種子，或者像被牛踐踏的種子，或者像被鼠咬的種子，或者像被狗舔過的種子，或者像被貓抓過的種子，或者像被猴子玩弄過的種子，或者像被狐貍踐踏過的種子，或者像被豺狼踐踏過的種子，或者像被野豬踐踏過的種子，或者像被鹿踐踏過的種子，或者像被馬踐踏過的種子，或者像被驢踐踏過的種子，或者像被駱駝踐踏過的種子，或者像被象踐踏過的種子，或者像被水牛踐踏過的種子，或者像被其他動物踐踏過的種子，或者像被鬼神踐踏過的種子，或者像被羅剎踐踏過的種子，或者像被夜叉踐踏過的種子，或者像被鳩槃荼踐踏過的種子，或者像被毗舍遮踐踏過的種子，或者像被餓鬼踐踏過的種子，或者像被地獄眾生踐踏過的種子，或者像被畜生踐踏過的種子，或者像被其他眾生踐踏過的種子，如果胎藏有這些過失，則不能入胎。』

【English Translation】 English version: The elder Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), along with the great Bhikṣus (fully ordained monks), as well as all beings including gods, humans, Gandharvas (celestial musicians), Asuras (demigods), and others, having heard what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly.

The Great Treasure Trove Sutra, Volume 54 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 55

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty, under Imperial Decree

The Thirteenth Assembly on the Womb, Spoken by the Buddha for Ananda

Thus have I heard:

At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Śrāvastī. The Venerable Ananda, having arisen from meditation at sunset, together with five hundred Bhikṣus, went to where the Buddha was, joined their palms in reverence, bowed at the Buddha's feet, and then stood to one side. At that time, the World Honored One addressed Ananda and the Bhikṣus, saying: 'I have a Dharma teaching, excellent in the beginning, middle, and end, its meaning profound, pure, and unmixed, possessing the characteristics of pure and virtuous conduct, which is the Sutra on entering the mother's womb. You should listen carefully and contemplate it well. I will now explain it to you in detail.' Ananda said to the Buddha: 'Yes, World Honored One! We are eager to hear it.'

At that time, the World Honored One said to Ananda: 'If there are beings who wish to enter a womb, when the conditions are complete, they will obtain a body; if the conditions are not complete, they will not obtain a body. What is meant by conditions not being complete? It means that when the parents have arisen with desire and attachment, and the intermediate state (the state between death and rebirth) appears, seeking a place to be born, but the red and white essences of the parents combine either before or after, not simultaneously, and furthermore, each of their bodies has various ailments. If this is the case, then entry into the womb will not occur. The mother's womb may suffer from diseases of wind, bile, or blood stagnation, or the womb may be blocked, or there may be excessive growth of flesh, or there may be a salty disease, or a wheat belly disease, or an ant waist disease, or it may be like a camel's mouth, or like a curved piece of wood from a chariot, or like a chariot axle, or like the mouth of a chariot hub, or like a leaf, or curved and rotating like a bamboo shoot, or the inside of the womb may be like a wheat awn, or the essence and blood may be excessively discharged and not stay, or there may be a flow of fluid downwards, or the path of the womb may be rough, or it may be pointed at the top and pointed at the bottom, or curved, or shallow, or perforated, or high, or low, or like a broken vessel, or like a rotten seed, or like a seed scorched by fire, or like a seed scattered by the wind, or like a seed soaked in water, or like a seed eaten by insects, or like a seed pecked by birds, or like a seed trampled by cattle, or like a seed gnawed by rats, or like a seed licked by dogs, or like a seed scratched by cats, or like a seed played with by monkeys, or like a seed trampled by foxes, or like a seed trampled by jackals, or like a seed trampled by wild boars, or like a seed trampled by deer, or like a seed trampled by horses, or like a seed trampled by donkeys, or like a seed trampled by camels, or like a seed trampled by elephants, or like a seed trampled by water buffaloes, or like a seed trampled by other animals, or like a seed trampled by ghosts and spirits, or like a seed trampled by Rakshasas, or like a seed trampled by Yakshas, or like a seed trampled by Kumbhandas, or like a seed trampled by Pisachas, or like a seed trampled by hungry ghosts, or like a seed trampled by hell beings, or like a seed trampled by animals, or like a seed trampled by other beings, or like a seed blown by the wind, or like a seed scorched by fire, or like a seed soaked in water, or like a seed eaten by insects, or like a seed pecked by birds, or like a seed trampled by cattle, or like a seed gnawed by rats, or like a seed licked by dogs, or like a seed scratched by cats, or like a seed played with by monkeys, or like a seed trampled by foxes, or like a seed trampled by jackals, or like a seed trampled by wild boars, or like a seed trampled by deer, or like a seed trampled by horses, or like a seed trampled by donkeys, or like a seed trampled by camels, or like a seed trampled by elephants, or like a seed trampled by water buffaloes, or like a seed trampled by other animals, or like a seed trampled by ghosts and spirits, or like a seed trampled by Rakshasas, or like a seed trampled by Yakshas, or like a seed trampled by Kumbhandas, or like a seed trampled by Pisachas, or like a seed trampled by hungry ghosts, or like a seed trampled by hell beings, or like a seed trampled by animals, or like a seed trampled by other beings. If the womb has these faults, then entry into the womb will not occur.'

下或復短小及諸雜病，若如是者不得入胎。若父母尊貴有大福德、中陰卑賤，或中陰尊貴有大福德、父母卑賤，或俱福德無相感業，若如是者亦不受胎。如是中陰欲受胎時，先起二種顛倒之心。云何為二？所謂父母和合之時，若是男者，于母生愛、于父生瞋，父流胤時謂是己有。若是女者，于父生愛、于母生瞋，母流胤時亦謂己有。若不起此瞋愛心者，則不受胎。

「複次阿難！云何得入母胎？所謂父母起愛染心，月期調順中陰現前，無有如上眾多過患，業緣具足便得入胎。如是中陰欲入胎時，復有二種。云何為二？一者無有福德，二者有大福德。其無福者覺觀心起，所見境界便作是念：『我今值遇風寒陰雨，大眾憒鬧眾威來逼。』便生恐怖。『我今應當入于草室及以葉室，或隱墻根，或入山澤叢林窟穴。』復更生於種種諸想，隨其所見便入母胎。大福德者亦生是念：『我今值遇風寒陰雨，大眾憒鬧眾威來逼。』亦生恐怖，即上高樓或登大閣，或入殿堂及以床座，亦生諸餘種種之想，隨其所見便入母胎。」

佛告阿難：「如是中陰初受胎時名歌羅邏，皆依父母不凈及過去業而得受身。如是之業及以父母諸緣之中各不自生，和合力故而便受身。譬如以器盛酪及人繩等即便出蘇，諸緣之中皆不可得，和合力故

【現代漢語翻譯】現代漢語譯本：如果中陰身（指死亡後到再次投胎之間的過渡存在）身體虛弱、短小，或者患有各種疾病，那麼它就不能入胎。如果父母尊貴且有大福德，而中陰身卑賤；或者中陰身尊貴且有大福德，而父母卑賤；或者雙方都有福德但沒有相互感應的業力，那麼中陰身也不能受胎。當這樣的中陰身想要受胎時，會先產生兩種顛倒的心。哪兩種呢？就是當父母交合時，如果是男性中陰身，就會對母親產生愛意，對父親產生嗔恨，當父親的精液流出時，會認為是自己的。如果是女性中陰身，就會對父親產生愛意，對母親產生嗔恨，當母親的卵子排出時，也會認為是自己的。如果不起這種嗔愛之心，就不會受胎。其次，阿難，如何才能入胎呢？當父母產生愛慾之心，母親的月經週期正常，中陰身出現，並且沒有上述的各種過患，業緣具足，就能入胎。當這樣的中陰身想要入胎時，又分為兩種情況。哪兩種呢？一種是沒有福德的，一種是有大福德的。沒有福德的中陰身會產生覺觀之心，所見到的景象會讓他認為：『我現在遇到了風寒陰雨，大眾喧鬧，各種威勢逼迫。』於是產生恐懼。『我現在應該進入草屋、葉屋，或者躲在墻根下，或者進入山澤叢林洞穴。』又會產生各種各樣的想法，隨著他所見到的景象就進入了母胎。有大福德的中陰身也會產生這樣的想法：『我現在遇到了風寒陰雨，大眾喧鬧，各種威勢逼迫。』也產生恐懼，於是就想登上高樓、大閣，或者進入殿堂、床座，也會產生各種各樣的想法，隨著他所見到的景象就進入了母胎。佛告訴阿難：『這樣的中陰身最初受胎時叫做歌羅邏（kalala，受精卵），都是依靠父母的不凈之物和過去所造的業而得到身體。這樣的業和父母的各種因緣，都不是各自單獨產生的，而是各種力量和合在一起才得以受身。就像用容器盛放牛奶，用繩子攪拌，就能得到酥油一樣，酥油在牛奶和繩子中都找不到，是各種力量和合的結果。』

【English Translation】 English version: If the intermediate being (referring to the transitional existence between death and rebirth) is weak, small, or has various diseases, it cannot enter the womb. If the parents are noble and have great merit, while the intermediate being is lowly; or if the intermediate being is noble and has great merit, while the parents are lowly; or if both have merit but no mutually responsive karma, then the intermediate being also cannot be conceived. When such an intermediate being desires to be conceived, it first arises with two kinds of inverted minds. What are the two? When the parents unite, if it is a male intermediate being, it will develop love for the mother and hatred for the father, and when the father's semen flows, it will think it is its own. If it is a female intermediate being, it will develop love for the father and hatred for the mother, and when the mother's ovum is released, it will also think it is its own. If this mind of love and hatred does not arise, then conception will not occur. Furthermore, Ananda, how does one enter the womb? When the parents develop a mind of desire, the mother's menstrual cycle is in order, the intermediate being appears, and there are none of the aforementioned faults, and the karmic conditions are complete, then conception can occur. When such an intermediate being desires to enter the womb, there are again two situations. What are the two? One is without merit, and the other is with great merit. The intermediate being without merit will have a mind of perception, and the scenes it sees will make it think: 'I am now encountering cold winds and rain, the crowds are noisy, and various powers are pressing in.' Thus, fear arises. 'I should now enter a grass hut, a leaf hut, or hide under a wall, or enter a mountain swamp, forest, or cave.' It will then have various thoughts, and according to what it sees, it will enter the mother's womb. The intermediate being with great merit will also have such thoughts: 'I am now encountering cold winds and rain, the crowds are noisy, and various powers are pressing in.' Fear also arises, so it thinks of ascending to a high building, a large pavilion, or entering a palace or a bed, and it will also have various thoughts, and according to what it sees, it will enter the mother's womb. The Buddha told Ananda: 'Such an intermediate being, when first conceived, is called kalala (the fertilized egg), and it obtains a body by relying on the parents' impure substances and the past karma it has created. Such karma and the various conditions of the parents do not arise independently, but rather through the combined force of various factors that the body is obtained. Just as when milk is placed in a container and stirred with a rope, butter is produced, and the butter cannot be found in the milk or the rope alone, but is the result of the combined force of various factors.'

蘇乃得生。歌羅邏身亦復如是，因緣力故便得受胎。

「複次阿難！譬如依止青草牛糞及以棗酪而各生蟲，一一之中蟲不可得，因緣力故蟲乃得生。此蟲生時青黃赤白，各隨所依而作其色。是故當知，父母不凈而生此身，諸緣中求皆不可得亦不離緣，和合力故而便受胎。此身生時，與其父母四大種性亦無差別，所謂地為堅性、水為濕性、火為熱性、風為動性。歌羅邏身若唯地界無水界者，譬如有人握干麨灰終不和合。若唯水界無地界者，譬如油水其性潤濕，無有堅實即便流散。若唯地水無火界者，譬如夏月陰處肉團，無日光照則便爛壞。唯地水火無風界者則不增長，譬如有人及其弟子能善炊糖，諸有所作而令其內悉使空虛，若無風力終不成就。如是四大互相依持而得建立，是故當知歌羅邏身，因於父母四大業風而得生者亦復如是，眾緣之中皆不可得，和合力故而便受身。

「複次阿難！譬如新凈種子善能藏積不為蟲食，無有爛壞乾焦穿穴。或復有人選擇良田潤沃之處下此種子，令一日中牙莖枝葉扶疏蔭映花果滋茂皆具足不？」

「不也。世尊！」

佛告阿難：「歌羅邏身亦復如是，皆從因緣次第生長，不得一時諸根具足。是故當知，雖從父母而有此身，諸緣中求皆不可得，和合力故而便受生

【現代漢語翻譯】現代漢語譯本於是，生命得以延續。歌羅邏（kalala，受精卵）之身也是如此，因緣和合的力量使其得以受胎。

『再者，阿難！譬如依賴青草、牛糞以及棗酪而各自生出蟲子，在這些東西中單獨尋找蟲子是找不到的，是因緣和合的力量才使得蟲子得以產生。這些蟲子出生時，呈現青、黃、赤、白等顏色，各自隨著所依賴的物質而顯現其顏色。因此應當知道，這個身體是由父母的不凈之物所生，在各種因緣中單獨尋找都找不到，但也不離因緣，是因緣和合的力量才得以受胎。這個身體出生時，與其父母的四大種性也沒有差別，即地為堅性、水為濕性、火為熱性、風為動性。歌羅邏之身如果只有地界而沒有水界，就好像有人握著乾麵粉，終究無法和合。如果只有水界而沒有地界，就好像油和水，其性潤濕，沒有堅實就會流散。如果只有地水而沒有火界，就好像夏天陰涼處的肉團，沒有陽光照射就會腐爛。如果只有地水火而沒有風界，就不會生長，就好像有人和他的弟子善於熬糖，無論做什麼都使其內部空虛，如果沒有風力終究不能成功。如此四大互相依賴而得以建立，因此應當知道，歌羅邏之身，是由於父母的四大業風而得以產生，也是如此，在各種因緣中單獨尋找都找不到，是因緣和合的力量才得以受身。』

『再者，阿難！譬如新凈的種子，善於儲藏而不被蟲子吃掉，沒有腐爛、乾焦、穿孔。如果有人選擇肥沃的良田，將此種子播下，能在一日之內就使其牙、莖、枝、葉茂盛，花果繁茂，全部具足嗎？』

『不能，世尊！』

佛告訴阿難：『歌羅邏之身也是如此，都是從因緣次第生長，不能一時諸根具足。因此應當知道，雖然是從父母而有此身，在各種因緣中單獨尋找都找不到，是因緣和合的力量才得以受生。』

【English Translation】 English version Thus, life continues. The kalala (embryo) body is also like this; it is through the power of causal conditions that it is conceived.

'Furthermore, Ananda! It is like how insects arise from relying on green grass, cow dung, and date cream. One cannot find the insect within each of these things individually, but it is through the power of causal conditions that the insect comes into being. When these insects are born, they appear in colors such as green, yellow, red, and white, each taking on the color of what it relies on. Therefore, it should be known that this body is born from the impure substances of the parents. Seeking it in various conditions, it cannot be found individually, yet it is not separate from conditions. It is through the power of the combination of conditions that conception occurs. When this body is born, it is no different from the four great elements of its parents, namely, earth as solidity, water as moisture, fire as heat, and wind as motion. If the kalala body had only the earth element without the water element, it would be like someone holding dry flour, which would never combine. If it had only the water element without the earth element, it would be like oil and water, which are moist in nature and would scatter without solidity. If it had only earth and water without the fire element, it would be like a lump of flesh in a shady place during summer, which would rot without sunlight. If it had only earth, water, and fire without the wind element, it would not grow. It is like someone and their disciple who are skilled at cooking sugar, making everything inside hollow; without the power of wind, it would never succeed. Thus, the four great elements rely on each other to be established. Therefore, it should be known that the kalala body, which is born from the four great karmic winds of the parents, is also like this. Seeking it in various conditions, it cannot be found individually, but it is through the power of the combination of conditions that the body is received.'

'Furthermore, Ananda! It is like a new, clean seed that is well-stored and not eaten by insects, without rotting, drying, or being pierced. If someone chooses fertile land and sows this seed, would it be possible for the sprouts, stems, branches, and leaves to flourish, and for the flowers and fruits to be abundant and complete within a single day?'

'No, World Honored One!'

The Buddha told Ananda: 'The kalala body is also like this; it grows gradually from causal conditions, and its various faculties cannot be complete all at once. Therefore, it should be known that although this body comes from the parents, it cannot be found individually in various conditions, but it is through the power of the combination of conditions that it is born.'

。

「複次阿難！譬如明眼之人持日光珠置於日中，以干牛糞而懸其上，去珠不遠火便出生，不即牛糞及以日光各能生火亦不相離，因緣力故火便出生。從於父母所生之身亦復如是，歌羅邏身名之為色，受想行識說之為名，名色五陰剎那受身，已經諸苦我不讚嘆，況復長時輪迴諸有。譬如少糞猶尚臭穢，何況于多！如是五陰歌羅邏身誰當愛樂？

「複次阿難！如是之身處在母胎，凡經三十八七日已方乃出生。

「第一七日處母胎時名歌羅邏，身相初現猶如生酪，七日之中內熱煎煮四大漸成。

「第二七日處母胎時，所感業風名為遍滿。其風微細吹母左脅及以右脅，令歌羅邏身相漸現，狀如稠酪、或似凝酥，內熱煎煮便即轉為安浮陀身，如是四大漸漸成就。

「第三七日處母胎時，復感業風名為藏口。由此風力令漸凝結，其安浮陀轉為閉手，狀如藥杵而復短小。于其胎中內熱煎煮，如是四大漸漸增長。

「第四七日處母胎時，復感業風名為攝取。由此風力能令閉手轉為伽那，狀如溫石，內熱煎煮四大漸增。

「第五七日處母胎時，復感業風名為攝持。由此風力能令伽那轉為般羅奢佉，諸皰開剖兩髀兩肩及其身首而便出現，如春陽月天降時雨樹木枝條而便出生。因業風力，諸

【現代漢語翻譯】現代漢語譯本：「再者，阿難！譬如明眼之人拿著日光珠放在陽光下，用干牛糞懸掛在珠子上方，離珠子不遠的地方火就產生了。火的產生不是直接來自牛糞或陽光，也不是兩者分離，而是因緣和合的力量使火產生。從父母所生的身體也是如此，歌羅邏（kalala，受精卵）之身稱為色，受、想、行、識稱為名，名色五陰剎那間承受身體，已經經歷諸般痛苦，我不讚嘆，更何況是長時間的輪迴諸有。譬如少量的糞便尚且臭穢，何況是大量的糞便！像這樣的五陰歌羅邏之身，誰會喜愛呢？「再者，阿難！這樣的身體處在母胎中，總共經過三十八個七日才出生。「第一個七日處在母胎時，稱為歌羅邏，身體的最初形態像剛凝固的酪，七天之中，內部的熱力煎煮，四大（地、水、火、風）逐漸形成。「第二個七日處在母胎時，所感受的業風名為遍滿。這風微細地吹動母親的左脅和右脅，使歌羅邏的身體形態逐漸顯現，形狀像濃稠的酪或凝固的酥油，內部的熱力煎煮，就轉變為安浮陀（arbuda，肉團）之身，四大就這樣漸漸成就。「第三個七日處在母胎時，又感受業風名為藏口。由於這風的力量，使身體逐漸凝結，安浮陀轉變為閉手，形狀像藥杵，而且短小。在胎中內部的熱力煎煮，四大就這樣漸漸增長。「第四個七日處在母胎時，又感受業風名為攝取。由於這風的力量，能使閉手轉變為伽那（ghana，凝厚），形狀像溫熱的石頭，內部的熱力煎煮，四大逐漸增長。「第五個七日處在母胎時，又感受業風名為攝持。由於這風的力量，能使伽那轉變為般羅奢佉（prasakha，肢節），各個皰狀物裂開，兩腿、兩肩以及頭頸就顯現出來，就像春天的陽光和雨水降臨，樹木的枝條就生長出來一樣。由於業風的力量，各種

【English Translation】 English version: 「Furthermore, Ananda! It is like a person with clear vision holding a sun-gem in the sunlight, with dried cow dung suspended above it. Not far from the gem, fire arises. The fire is not produced directly by the cow dung or the sunlight, nor are they separate, but due to the power of conditions, fire arises. The body born from parents is also like this. The kalala (embryo) body is called 'form,' and feeling, perception, volition, and consciousness are called 'name.' The name and form, the five aggregates, momentarily receive the body, having already experienced various sufferings. I do not praise this, let alone the long cycle of rebirths. Just as a small amount of dung is foul, how much more so is a large amount! Who would love such a five-aggregate kalala body? 「Furthermore, Ananda! Such a body, while in the mother's womb, goes through thirty-eight seven-day periods before being born. 「In the first seven-day period in the womb, it is called kalala, and the initial form of the body is like fresh curd. Within these seven days, internal heat cooks it, and the four great elements (earth, water, fire, and wind) gradually form. 「In the second seven-day period in the womb, the karmic wind felt is called 'pervading.' This subtle wind blows on the mother's left and right sides, causing the kalala body to gradually appear, shaped like thick curd or solidified ghee. Internal heat cooks it, and it transforms into the arbuda (fleshy mass) body. Thus, the four great elements gradually become established. 「In the third seven-day period in the womb, another karmic wind is felt, called 'enclosing mouth.' Due to the power of this wind, the body gradually solidifies, and the arbuda transforms into a closed hand, shaped like a pestle, short and small. Internal heat cooks it in the womb, and the four great elements gradually grow. 「In the fourth seven-day period in the womb, another karmic wind is felt, called 'gathering.' Due to the power of this wind, the closed hand transforms into ghana (solid mass), shaped like a warm stone. Internal heat cooks it, and the four great elements gradually increase. 「In the fifth seven-day period in the womb, another karmic wind is felt, called 'holding.' Due to the power of this wind, the ghana transforms into prasakha (limbs), and the various bubble-like structures open up, and the two thighs, two shoulders, and the head and neck appear, just as when the spring sun and rain fall, the branches of trees grow. Due to the power of karmic wind, various

皰現時亦復如是。

「第六七日處母胎時，復感業風名之為飯。由此風力四相出現。云何為四？所謂兩膝、兩肘，名為四相。

「第七七日處母胎時，復感業風名為旋轉。由此風力四相出現，所謂手足掌縵之相，其相柔軟猶如聚沫。

「第八七日處母胎時，復感業風名為翻轉，由此風力二十相現，所謂手足二十指相而便出生。如天降雨樹木枝條漸得增長，業風力故諸相現前亦復如是。

「第九七日處母胎時，復感業風名為分散。由此風力現九種相。云何為九？所謂眼耳鼻口、大小便處名為九相。

「第十七日處母胎時，復感業風名為堅硬，由此風力即便堅實。復有一風名為普門，吹其胎身悉令脹滿猶如浮囊。

「十一七日處母胎時，復感業風名曰金剛。由此風力在於胎中或上或下，令其身孔皆得通徹。又以風力使懷胎者，或復悲喜行住坐臥，其性改常運動手足，令胎身孔漸漸增長，于其口中而出黑血，復于鼻中出穢惡水。此風迴轉于諸根已而便息滅。

「十二七日處母胎時，復感業風名為曲口。由此風力左右脅間生大小腸，猶如藕絲及緊紡線置在於地，十八週轉依身而住。復有一風名為穿發，由此風故，三百二十支節及百一穴生在身中。

「十三七日處母胎時，復

【現代漢語翻譯】現代漢語譯本：

就像皰疹顯現時一樣。

『在第六個七天處於母胎時，又感受到一種名為「飯」的業風。由於這種風的力量，出現了四種形態。哪四種呢？就是兩膝和兩肘，這被稱為四相。

『在第七個七天處於母胎時，又感受到一種名為「旋轉」的業風。由於這種風的力量，出現了四種形態，就是手掌和腳掌之間有蹼的形態，這種形態柔軟得像一團泡沫。

『在第八個七天處於母胎時，又感受到一種名為「翻轉」的業風。由於這種風的力量，出現了二十種形態，就是手和腳的二十個指頭顯現出來。就像天下雨時樹木的枝條逐漸生長一樣，由於業風的力量，各種形態也這樣顯現出來。

『在第九個七天處於母胎時，又感受到一種名為「分散」的業風。由於這種風的力量，顯現出九種形態。哪九種呢？就是眼睛、耳朵、鼻子、嘴巴、大小便處，這被稱為九相。

『在第十個七天處於母胎時，又感受到一種名為「堅硬」的業風。由於這種風的力量，胎兒的身體變得堅實。還有一種風名為「普門」，吹動胎兒的身體，使其全部膨脹起來，就像一個浮囊。

『在第十一個七天處於母胎時，又感受到一種名為「金剛」的業風。由於這種風的力量，胎兒在子宮中或上或下，使其身體的孔竅都得以通暢。又由於風的力量，使得懷孕的人有時悲傷，有時喜悅，行走、站立、坐臥，性情改變，運動手腳，使胎兒身體的孔竅逐漸增長，從口中流出黑血，又從鼻中流出污穢的水。這種風在各個器官中迴轉之後就停止了。

『在第十二個七天處於母胎時，又感受到一種名為「曲口」的業風。由於這種風的力量，左右兩脅之間生出大小腸，就像藕絲和緊紡的線一樣，放置在地上，十八週旋轉繞著身體。還有一種風名為「穿發」，由於這種風，身體中生出三百二十個關節和一百零一個穴位。

『在第十三個七天處於母胎時，又

【English Translation】 English version:

It is also like the appearance of a blister.

'When in the sixth seven-day period in the mother's womb, one again feels a karmic wind called 'food'. Due to the power of this wind, four forms appear. What are the four? They are the two knees and two elbows, which are called the four forms.

'When in the seventh seven-day period in the mother's womb, one again feels a karmic wind called 'rotation'. Due to the power of this wind, four forms appear, which are the webbed forms of the palms of the hands and feet, which are soft like a mass of foam.

'When in the eighth seven-day period in the mother's womb, one again feels a karmic wind called 'turning over'. Due to the power of this wind, twenty forms appear, which are the twenty fingers and toes of the hands and feet that come into being. Just as when it rains, the branches of trees gradually grow, so too do various forms appear due to the power of the karmic wind.

'When in the ninth seven-day period in the mother's womb, one again feels a karmic wind called 'dispersion'. Due to the power of this wind, nine forms appear. What are the nine? They are the eyes, ears, nose, mouth, and the places of urination and defecation, which are called the nine forms.

'When in the tenth seven-day period in the mother's womb, one again feels a karmic wind called 'hardening'. Due to the power of this wind, the fetus's body becomes firm. There is also a wind called 'universal gate', which blows on the fetus's body, causing it to swell up completely like a floating bladder.

'When in the eleventh seven-day period in the mother's womb, one again feels a karmic wind called 'vajra'. Due to the power of this wind, the fetus moves up and down in the womb, allowing the body's orifices to become clear. Also, due to the power of the wind, the pregnant person sometimes feels sadness, sometimes joy, walks, stands, sits, and lies down, their nature changes, and they move their hands and feet, causing the fetus's body orifices to gradually grow, black blood flows from the mouth, and foul water flows from the nose. This wind, after circulating through the various organs, ceases.

'When in the twelfth seven-day period in the mother's womb, one again feels a karmic wind called 'curved mouth'. Due to the power of this wind, the large and small intestines grow between the left and right ribs, like lotus threads and tightly spun threads, placed on the ground, rotating eighteen times around the body. There is also a wind called 'piercing hair', and due to this wind, three hundred and twenty joints and one hundred and one acupoints are formed in the body.

'When in the thirteenth seven-day period in the mother's womb, one again

感業風名作飢渴。由此風力胎身虛羸生飢渴想。其母飲食所有滋味，于身穴中及以臍輪資持潤益。」

爾時世尊以偈頌曰：

「其子處母胎，　　已經十三七，　身即覺虛羸，　　便生飢渴想。　母所有飲食，　　滋益於胎中，　由此身命存，　　漸漸而增長。

「十四七日處母胎時，復感業風名為線口。由此風力生九百筋，于身前後及以左右而交絡之。

「十五七日處母胎時，復感業風名為蓮花。由此風力生二十脈，飲食滋味流入此脈潤益其身。何者二十？于身前後及以左右各有五脈，此一一脈皆有四十枝派小脈，如是等脈各各復有一百枝派。身前二萬名曰商佉(此云蠃)，身後二萬名之為力，身左二萬名為安定，身右二萬名為具勢。如是八萬大小支脈生於此身。其脈復有種種之色，所謂青黃赤白酥酪油色。是八萬脈一脈一根，于其根上生於一孔，或復二孔乃至七孔，一一皆與毛孔相連，猶如藕根生諸孔穴。

「十六七日處母胎時，復感業風名為甘露。由此風力令此眼耳鼻口胸臆心藏四邊九孔之處悉令開發，出入氣息上下通徹無有障礙。若有飲食滋潤其身，有停積處復能銷化從下流出。譬如窯師及其弟子，能善調泥安布輪繩下上回轉，所造器物而得成就。此亦如是，皆由風力及善

【現代漢語翻譯】現代漢語譯本『感業風』（因果業力所致之風）名為『飢渴』。由於這種風的力量，胎兒身體虛弱，產生飢餓和口渴的感覺。母親所吃的食物中的所有滋味，通過身體的孔穴和臍輪來滋養和潤澤胎兒。

這時，世尊用偈頌說道：

『孩子在母親的子宮裡，已經過了十三個七天，身體感到虛弱，便產生飢餓和口渴的想法。母親所吃的食物，滋養著胎兒，因此胎兒的生命得以存續，並逐漸成長。

在母親子宮裡的第十四個七天時，又感受到一種名為『線口』的業風。由於這種風的力量，產生了九百條筋，在身體的前後和左右交錯連線。

在母親子宮裡的第十五個七天時，又感受到一種名為『蓮花』的業風。由於這種風的力量，產生了二十條脈絡，食物的滋味流入這些脈絡，滋養身體。哪二十條呢？在身體的前後和左右各有五條脈絡，每一條脈絡都有四十條分支小脈，這些小脈又各自有一百條分支。身體前部的兩萬條脈絡名為『商佉』（意為『蠃』），身體後部的兩萬條脈絡名為『力』，身體左側的兩萬條脈絡名為『安定』，身體右側的兩萬條脈絡名為『具勢』。這樣，共有八萬條大小支脈在身體中產生。這些脈絡還有各種顏色，如青色、黃色、紅色、白色、酥油色等。這八萬條脈絡，每一條都有一根根部，根部上有一個孔，或者兩個孔，甚至七個孔，每一個孔都與毛孔相連，就像藕根上生出的孔穴一樣。

在母親子宮裡的第十六個七天時，又感受到一種名為『甘露』的業風。由於這種風的力量，使得眼睛、耳朵、鼻子、嘴巴、胸腔、心臟周圍的九個孔竅全部打開，氣息出入上下通暢無阻。如果有食物滋養身體，有停積的地方也能消化，然後從下面排出。就像窯工及其弟子，能夠很好地調和泥土，在輪繩上上下轉動，所造的器物就能完成。這裡也是這樣，都是由於風的力量和善巧的運作。

【English Translation】 English version The 『karma-induced wind』 (wind caused by karmic actions) is named 『hunger and thirst.』 Due to the power of this wind, the fetus's body becomes weak, and it develops a sense of hunger and thirst. All the flavors from the mother's food nourish and moisten the fetus through the body's openings and the navel.

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

『The child in the mother's womb, having passed thirteen sevens, feels its body weakening, and thus develops thoughts of hunger and thirst. The food the mother consumes nourishes the fetus, and thus the fetus's life is sustained and gradually grows.』

During the fourteenth seven days in the mother's womb, another karma-induced wind named 『thread mouth』 is felt. Due to the power of this wind, nine hundred tendons are generated, intersecting and connecting in the front, back, and sides of the body.

During the fifteenth seven days in the mother's womb, another karma-induced wind named 『lotus flower』 is felt. Due to the power of this wind, twenty vessels are generated, and the flavors of food flow into these vessels, nourishing the body. What are these twenty? There are five vessels each in the front, back, and sides of the body. Each of these vessels has forty branch vessels, and each of these branch vessels has one hundred sub-branches. The twenty thousand vessels in the front of the body are named 『Shankha』 (meaning 『conch』), the twenty thousand vessels in the back of the body are named 『Strength,』 the twenty thousand vessels on the left side of the body are named 『Stability,』 and the twenty thousand vessels on the right side of the body are named 『Power.』 Thus, there are eighty thousand large and small branch vessels generated in the body. These vessels also have various colors, such as blue, yellow, red, white, and the color of ghee. Each of these eighty thousand vessels has a root, and on each root, there is one opening, or two openings, or even seven openings, each of which is connected to a pore, like the openings in a lotus root.

During the sixteenth seven days in the mother's womb, another karma-induced wind named 『nectar』 is felt. Due to the power of this wind, the nine openings of the eyes, ears, nose, mouth, chest, and heart are all opened, and the breath flows in and out freely without obstruction. If there is food nourishing the body, any accumulation can be digested and then discharged from below. It is like a potter and his apprentice, who can skillfully mix clay and turn it on the wheel, and the objects they create are completed. It is the same here, all due to the power of the wind and skillful operation.

惡業，令眼耳等漸漸具足。

「十七七日處母胎時，復感業風名髦牛面。由此風力令其兩眼而得光潔，耳鼻諸根漸漸成就。譬如有鏡塵翳所覆，或取磚末及以油灰磨拭令凈。是故當知，以業風力吹其眼等使得明凈，亦復如是。

「十八七日處母胎時，復感業風名大堅強。由此風力令其諸根漸漸成就而復明凈。猶如日月雲霧覆蔽，猛風卒起吹令四散，而此日月忽然大明。以是業風吹其諸根轉更明凈，亦復如是。

「十九七日處母胎時，由前風力眼耳鼻舌四根成就。初入胎時已具三根：一者身根，二者命根，三者意根。如是諸根悉已具足。

「二十七日處母胎時，復感業風名曰堅固。由此風力能于身中生種種骨，於左腳中生二十骨，復于右腳亦生二十，足跟四骨、膊有二骨、膝有二骨、髀有二骨、腰胯三骨、脊十八骨、肋二十四、胸十三骨、左右二手各二十骨、臂有四骨、肩有二骨、頷有二骨、髑髏四骨，及齒根等有三十二。譬如塑師及其弟子，先以堅木后以繩纏造諸形狀，雖未有泥，如是之時名為骨相。以業風力生諸骨時亦復如是。是故當知於七日中，除其小骨，大骨生者數有二百。

「二十一七日處母胎時，復感業風名為生起。由此風力能令其子生於身肉。譬如泥師及其弟子能善調泥

【現代漢語翻譯】現代漢語譯本：惡業導致眼睛、耳朵等器官逐漸形成。

『在母胎中第十七個七天時，又感受到名為「髦牛面」的業風。這股風的力量使兩眼變得明亮潔凈，耳朵、鼻子等各個感官逐漸形成。就像鏡子被灰塵覆蓋，需要用磚末或油灰擦拭乾凈一樣。因此應當知道，業風吹拂眼睛等器官使其明亮潔凈，也是如此。

『在母胎中第十八個七天時，又感受到名為「大堅強」的業風。這股風的力量使各個感官逐漸形成並變得明亮潔凈。就像日月被雲霧遮蔽，突然颳起大風吹散雲霧，日月便會變得明亮。業風吹拂各個感官使其更加明亮潔凈，也是如此。

『在母胎中第十九個七天時，在前述風力的作用下，眼睛、耳朵、鼻子、舌頭這四個感官形成。最初入胎時已經具備三個感官：一是身根（觸覺），二是命根（生命力），三是意根（意識）。這樣，所有的感官都已具備。

『在母胎中第二十個七天時，又感受到名為「堅固」的業風。這股風的力量能在身體中產生各種骨骼。左腳產生二十塊骨頭，右腳也產生二十塊，腳跟有四塊骨頭，小腿有兩塊骨頭，膝蓋有兩塊骨頭，大腿有兩塊骨頭，腰胯有三塊骨頭，脊椎有十八塊骨頭，肋骨有二十四塊，胸骨有十三塊，左右手各有二十塊骨頭，手臂有四塊骨頭，肩膀有兩塊骨頭，下巴有兩塊骨頭，頭蓋骨有四塊骨頭，牙根等有三十二塊。就像泥塑匠人及其弟子，先用堅硬的木頭，再用繩子纏繞製作各種形狀，雖然還沒有泥土，這時就叫做骨相。業風產生骨骼時也是如此。因此應當知道，在這七天中，除去小骨頭，產生的大骨頭有二百塊。

『在母胎中第二十一個七天時，又感受到名為「生起」的業風。這股風的力量能使胎兒長出身上的肉。就像泥匠及其弟子能很好地調和泥土一樣。

【English Translation】 English version: Evil karma causes the gradual formation of eyes, ears, and other organs.

'During the seventeenth seven-day period in the mother's womb, one again experiences a karmic wind called 'Mao Niu Mian' (Yak Face). The power of this wind causes the two eyes to become bright and clean, and the ears, nose, and other sense organs gradually develop. It is like a mirror covered with dust, which needs to be cleaned with brick powder or oil ash. Therefore, it should be known that the karmic wind blows on the eyes and other organs, making them bright and clean, just like that.

'During the eighteenth seven-day period in the mother's womb, one again experiences a karmic wind called 'Da Jian Qiang' (Great Strength). The power of this wind causes the various sense organs to gradually develop and become bright and clean. It is like the sun and moon being obscured by clouds and fog, and then a strong wind suddenly arises, blowing the clouds away, and the sun and moon become bright. The karmic wind blows on the various sense organs, making them even brighter and cleaner, just like that.

'During the nineteenth seven-day period in the mother's womb, due to the power of the previous wind, the four sense organs of eyes, ears, nose, and tongue are formed. At the initial entry into the womb, three sense organs are already present: the first is the body sense (touch), the second is the life sense (vitality), and the third is the mind sense (consciousness). Thus, all the sense organs are complete.

'During the twentieth seven-day period in the mother's womb, one again experiences a karmic wind called 'Jian Gu' (Solid). The power of this wind can generate various bones in the body. Twenty bones are generated in the left foot, and twenty are also generated in the right foot. There are four bones in the heel, two bones in the lower leg, two bones in the knee, two bones in the thigh, three bones in the hip, eighteen bones in the spine, twenty-four ribs, thirteen bones in the chest, twenty bones in each of the left and right hands, four bones in the arms, two bones in the shoulders, two bones in the jaw, four bones in the skull, and thirty-two in the tooth roots, etc. It is like a sculptor and his disciples, who first use hard wood and then wrap it with rope to create various shapes. Although there is no clay yet, this is called the bone structure. The karmic wind generates bones in the same way. Therefore, it should be known that in these seven days, excluding the small bones, there are two hundred large bones generated.

'During the twenty-first seven-day period in the mother's womb, one again experiences a karmic wind called 'Sheng Qi' (Arising). The power of this wind enables the fetus to grow flesh on its body. It is like a mud craftsman and his disciples who can skillfully mix mud.

泥諸墻壁，此由業風能生身肉亦復如是。

「二十二七日處母胎時，復感業風名曰浮流。由此風力能生身血。

「二十三七日處母胎時，復感業風名為凈持。由此風力能生身皮。

「二十四七日處母胎時，復感業風名曰持云。由此風力令其面板皆得調勻光色潤澤。

「二十五七日處母胎時，復感業風名曰持城。由此風力令其子身血肉增長漸漸滋潤。

「二十六七日處母胎時，復感業風名曰產生。由此風力便即能生髮毛爪甲，一一皆與諸脈相連。

「二十七七日處母胎時，復感業風名為曲藥。由此風力令其身相漸得成就。或於先世造諸惡業，于諸資具慳貪吝惜不肯惠施，或復不受父母師長教誨，由是業故而得種種不如意身。若以長大肥白柔軟之身為端正者，而便受得短小瘦黑堅硬之身。若以短小瘦黑堅硬之身為端正者，而便受得長大肥白柔軟之身。若於其身支分之中高下多少疏密為端正者，而便受得無有高下疏密不具足身。或復受得聾盲瘖啞手足攣躄諸根不具，所有音聲人不喜聞，其身醜陋猶如餓鬼。以惡業故而受種種不如意身，父母親屬尚不喜見，況復餘人。若於前世造十善業，好行惠施，無有慳貪諂誑之心，父母師長所有言教即皆信受。以是因緣若得為人，則不受于如上諸惡

【現代漢語翻譯】現代漢語譯本：如同用泥土塗抹墻壁一樣，身體的血肉也是由業力之風產生的。在母親體內第二十二個七天時，又感受到名為『浮流』的業風。這股風的力量能夠產生身體的血液。在母親體內第二十三個七天時，又感受到名為『凈持』的業風。這股風的力量能夠產生身體的面板。在母親體內第二十四個七天時，又感受到名為『持云』的業風。這股風的力量使面板變得均勻、光澤潤滑。在母親體內第二十五個七天時，又感受到名為『持城』的業風。這股風的力量使胎兒的血肉增長，逐漸滋潤。在母親體內第二十六個七天時，又感受到名為『產生』的業風。這股風的力量能夠產生毛髮、指甲，並且一一與經脈相連。在母親體內第二十七個七天時，又感受到名為『曲藥』的業風。這股風的力量使身體的形態逐漸形成。如果前世造作了各種惡業，對財物慳吝不捨，不肯佈施，或者不接受父母師長的教誨，由於這些業力，就會得到各種不如意的身體。如果認為長大、肥胖、白皙、柔軟的身體是端正的，就會得到短小、瘦弱、黝黑、堅硬的身體。如果認為短小、瘦弱、黝黑、堅硬的身體是端正的，就會得到長大、肥胖、白皙、柔軟的身體。如果認為身體各部分的比例、高低、疏密是端正的，就會得到比例不協調、高低不平、疏密不均的身體。或者會得到耳聾、眼盲、失語、手腳殘疾、諸根不全的身體，發出的聲音令人不悅，身體醜陋如同餓鬼。由於惡業的緣故，會得到各種不如意的身體，父母親屬尚且不喜見到，更何況其他人。如果前世造作了十善業，喜歡佈施，沒有慳貪和虛偽之心，父母師長所說的教誨都能信受。因為這些因緣，如果能夠轉生為人，就不會遭受上述的各種惡報。

【English Translation】 English version: Just as mud is used to plaster walls, the flesh and blood of the body are also produced by the wind of karma. When in the mother's womb for the twenty-second seven-day period, one again feels the karmic wind called 'Floating Flow' (fú liú). The power of this wind can generate the blood of the body. When in the mother's womb for the twenty-third seven-day period, one again feels the karmic wind called 'Pure Holding' (jìng chí). The power of this wind can generate the skin of the body. When in the mother's womb for the twenty-fourth seven-day period, one again feels the karmic wind called 'Holding Clouds' (chí yún). The power of this wind makes the skin even, glossy, and smooth. When in the mother's womb for the twenty-fifth seven-day period, one again feels the karmic wind called 'Holding City' (chí chéng). The power of this wind causes the flesh and blood of the fetus to grow and gradually become nourished. When in the mother's womb for the twenty-sixth seven-day period, one again feels the karmic wind called 'Generating' (shēng chéng). The power of this wind can generate hair, nails, and claws, each connected to the meridians. When in the mother's womb for the twenty-seventh seven-day period, one again feels the karmic wind called 'Curved Medicine' (qū yào). The power of this wind gradually completes the form of the body. If in previous lives one created various evil karmas, being stingy and reluctant to give, or not accepting the teachings of parents and teachers, due to these karmas, one will receive various undesirable bodies. If one considers a tall, fat, white, and soft body to be beautiful, one will receive a short, thin, dark, and hard body. If one considers a short, thin, dark, and hard body to be beautiful, one will receive a tall, fat, white, and soft body. If one considers the proportions, height, density, and spacing of the body parts to be beautiful, one will receive a body that is disproportionate, uneven, and lacking in proper spacing. Or one may receive a body that is deaf, blind, mute, with crippled hands and feet, and with incomplete senses. The sounds one makes are unpleasant to hear, and the body is ugly like a hungry ghost. Due to evil karma, one receives various undesirable bodies, and even parents and relatives do not like to see them, let alone others. If in previous lives one created the ten good karmas, liked to give, had no stinginess or deceit, and accepted the teachings of parents and teachers, due to these causes, if one is reborn as a human, one will not suffer the above-mentioned evil retributions.

業身，而便獲得種種殊妙之身，顏容端正諸相具足，所有言音而為眾人之所愛樂。是故當知由善業故，便得如是勝妙果報。阿難！如是之身，若是男者，蹲居母腹右脅而坐，兩手掩面向脊而住。若是女者，蹲居左脅兩手掩面背脊而住。生藏之下、熟藏之上內熱煎煮，五處繫縛如在革囊。其母多食或復少食、甘食澀食、干食膩食、辛咸苦醋冷熱之食，或復淫慾、急行跳躑、久臥久坐，皆受苦惱。是故當知處母胎時，有如是等眾苦逼迫。我今略說人中尚爾，何況地獄，難可為喻。誰有智者于生死海當樂此身？

「二十八七日處母胎時，生於八種顛倒之想。何等為八？一乘騎想，二樓閣想，三床榻想，四泉流想，五池沼想，六者河想，七者園想，八者苑想，是故名為八種之想。

「二十九七日處母胎時，復感業風名曰花條。由此風力令此胎身光色潤澤諸相分明，皆由過去所造諸業差別不同，隨其形類有種種色，或作白色、或復黑色、或不白不黑色、或作青色、或乾枯色、或潤澤色，如是色相而得成就。

「三十七日處母胎時，復感業風名為鐵口。由此風力發毛爪甲皆得增長，亦復能現白黑諸光，從業緣起而生此相。

「三十一七日乃至三十五七日處母胎時，身相長大漸漸增廣，人相具足。

【現代漢語翻譯】現代漢語譯本：通過業力之身，便能獲得各種殊勝美妙的身體，容貌端正，各種相好都具備，所說的話語也為眾人所喜愛。因此應當知道，由於善業的緣故，便能得到這樣殊勝美好的果報。阿難！這樣的身體，如果是男子，就蹲在母親的右脅腹中而坐，兩手遮住臉面向脊背而住。如果是女子，就蹲在左脅，兩手遮住臉面向脊背而住。在生藏之下、熟藏之上，被內部的熱量煎煮，五處被束縛，就像在皮革袋中一樣。母親如果多吃或少吃、吃甘甜的食物或澀味的食物、吃乾燥的食物或油膩的食物、吃辛辣咸苦酸冷熱的食物，或者有淫慾、急速行走跳躍、久臥久坐，都會感到痛苦煩惱。因此應當知道，在母親的胎中時，有這樣各種痛苦的逼迫。我現在只是簡略地說人在胎中尚且如此，更何況地獄，難以用比喻來形容。誰有智慧的人會在生死苦海中貪戀這個身體呢？在胎中二十八個七天時，會產生八種顛倒的妄想。哪八種呢？一是騎乘的妄想，二是樓閣的妄想，三是床榻的妄想，四是泉流的妄想，五是池沼的妄想，六是河流的妄想，七是園林的妄想，八是苑囿的妄想，所以稱為八種妄想。在胎中二十九個七天時，又會感受到一種業風，名為花條。由於這種風的力量，使胎兒的身體光澤潤滑，各種相貌分明，這都是由於過去所造的各種業力不同，隨著其形體類別而有各種顏色，有的呈現白色，有的呈現黑色，有的不白不黑，有的呈現青色，有的乾枯，有的潤澤，像這樣的顏色相貌得以成就。在胎中三十個七天時，又會感受到一種業風，名為鐵口。由於這種風的力量，頭髮、毛髮、指甲都得以生長，也能夠顯現出白色和黑色的光芒，從業力的因緣而產生這樣的相貌。在胎中三十一個七天到三十五個七天時，身體相貌長大，漸漸增廣，人的相貌就具備了。

【English Translation】 English version: Through the karmic body, one obtains various special and wonderful bodies, with upright appearances, possessing all the marks of excellence, and whose speech is loved by all. Therefore, it should be known that due to good karma, one obtains such excellent and wonderful rewards. Ananda! Such a body, if it is male, squats in the mother's right side of the womb, with both hands covering the face and facing the spine. If it is female, it squats in the left side, with both hands covering the face and facing the spine. Below the raw organs and above the cooked organs, it is cooked by internal heat, bound in five places, like being in a leather bag. If the mother eats too much or too little, eats sweet or astringent food, dry or greasy food, spicy, salty, bitter, sour, cold, or hot food, or has sexual desires, walks or jumps quickly, lies down or sits for a long time, all will cause suffering and distress. Therefore, it should be known that when in the mother's womb, there are such various sufferings and oppressions. I am now briefly saying that it is like this for humans, let alone hell, which is difficult to describe with metaphors. Who with wisdom would be attached to this body in the sea of birth and death? When in the womb for twenty-eight weeks, eight kinds of inverted thoughts arise. What are the eight? First, the thought of riding, second, the thought of a pavilion, third, the thought of a bed, fourth, the thought of a spring, fifth, the thought of a pond, sixth, the thought of a river, seventh, the thought of a garden, and eighth, the thought of a park. Therefore, they are called the eight kinds of thoughts. When in the womb for twenty-nine weeks, one again feels a karmic wind called 'flower branch'. Due to the power of this wind, the fetus's body becomes glossy and smooth, and the various features become distinct. This is all due to the different karmas created in the past. According to the type of form, there are various colors, some appearing white, some appearing black, some neither white nor black, some appearing blue, some dry, and some glossy. Such colors and appearances are thus achieved. When in the womb for thirty weeks, one again feels a karmic wind called 'iron mouth'. Due to the power of this wind, hair, fur, and nails all grow, and white and black lights can also appear. These appearances arise from the karmic conditions. When in the womb for thirty-one to thirty-five weeks, the body grows larger and gradually expands, and the human form is complete.

「三十六七日處母胎時，生厭離心不以為樂。

「三十七七日處母胎時，便起五種不顛倒想。何者為五？一不凈想，二臭穢想，三囹圄想，四黑闇想，五厭惡想。其子處胎生如是等厭離之心。

「三十八七日處母胎時，復感業風名曰拘緣。由此風力即便迴轉。復有一風名為趣下，能令其身頭向于下，長伸兩臂漸欲出生。然其此子或於前世曾經積集墮落之業，令其此身手腳縱橫不能轉側，惡業緣故於母腹中而便捨命，母於此時受大苦惱或覆命終。若於前世修諸善業作長壽因，臨欲生時母子安隱，無有如上惡業諸苦。過於三十八七日已欲出胎時，受種種苦方乃得生。是故當知，受此身者實為大苦。初出胎時，若男若女，適生墮地或以手捧、或衣承接、或在牀蓆、或在屋中、或復地上、或迥露處、或在日中、或冬夏時冷熱風觸此身，初生受大苦惱，如生剝牛觸於牆壁。或覆露地隨在之處為蟲所食，亦如有人而為蚊虻諸蟲唼食，復加杖捶而鞭撻之。初出胎時，以暖水洗觸其身時，所受之苦亦復如是。兒既生已漸漸增長，母身所出雜血之乳而養育之。我于諸餘經中先已廣說。是故當知，此身皆是不凈眾苦之所成就。誰有智者于生死中，而當愛樂如是之身？

「複次阿難！初出胎時經於七日，八萬戶蟲從身而生

【現代漢語翻譯】現代漢語譯本『在母胎中待到三十六七天時，便會產生厭離之心，不再覺得快樂。『在母胎中待到三十七七天時，便會生起五種不顛倒的念頭。是哪五種呢？一是『不凈』的念頭，二是『臭穢』的念頭，三是『牢獄』的念頭，四是『黑暗』的念頭，五是『厭惡』的念頭。胎兒在母胎中會產生這樣的厭離之心。『在母胎中待到三十八七天時，又會感受到一種名為『拘緣』的業風。由於這種風的力量，胎兒便會迴轉。還有一種風名為『趣下』，能使胎兒的頭朝下，伸長雙臂，逐漸想要出生。然而，這個胎兒如果前世曾經積累了墮落的惡業，就會導致他手腳縱橫，無法轉動，因為惡業的緣故在母腹中就死去，母親此時會遭受巨大的痛苦，甚至喪命。如果前世修習了各種善業，種下了長壽的因，那麼在臨產時，母子都會平安無事，不會有上述惡業帶來的痛苦。過了三十八七天，當胎兒想要出胎時，會遭受各種痛苦才能出生。所以應當知道，承受這個身體實在是巨大的痛苦。剛出生時，無論是男孩還是女孩，剛落地時，有的被手捧著，有的被衣服接著，有的在床上，有的在屋裡，有的在地上，有的在露天的地方，有的在陽光下，有的在冬天或夏天，冷熱的風吹到身上，剛出生就遭受巨大的痛苦，就像剛剝了皮的牛被觸碰到墻壁一樣。有的在露天的地方，被蟲子吃掉，也像有人被蚊子等蟲子叮咬，還被棍棒鞭打一樣。剛出生時，用溫水洗身體時，所受的痛苦也是如此。嬰兒出生后，漸漸長大，靠母親身體里流出的混雜著血的乳汁來養育。我已經在其他經典中詳細地講過這些。所以應當知道，這個身體都是由不凈和各種痛苦組成的。誰有智慧，會在生死輪迴中，愛戀這樣的身體呢？』『還有，阿難！剛出生時，經過七天，會有八萬戶蟲從身體里生出來。』

【English Translation】 English version 'When in the mother's womb for thirty-six or seven days, one develops a sense of aversion and no longer finds it pleasurable.' 'When in the mother's womb for thirty-seven or seven days, five kinds of non-inverted thoughts arise. What are the five? First, the thought of 'impurity'; second, the thought of 'stench and filth'; third, the thought of 'imprisonment'; fourth, the thought of 'darkness'; and fifth, the thought of 'disgust'. The fetus in the womb develops such a sense of aversion.' 'When in the mother's womb for thirty-eight or seven days, one also feels a karmic wind called 'Kuyuan' (拘緣, binding condition). Due to the force of this wind, the fetus turns around. There is also a wind called 'Quxia' (趣下, going downwards), which causes the fetus's head to face downwards, extending its arms, gradually wanting to be born. However, if this fetus had accumulated the karma of falling in previous lives, it would cause its limbs to be scattered and unable to turn, and due to the cause of bad karma, it would die in the mother's womb, and the mother would suffer great pain or even die. If in previous lives one had cultivated various good deeds and planted the cause of longevity, then at the time of delivery, both mother and child would be safe and sound, without the suffering of the aforementioned bad karma. After thirty-eight or seven days, when the fetus wants to leave the womb, it will suffer various pains before being born. Therefore, it should be known that receiving this body is truly great suffering. At the time of birth, whether it is a boy or a girl, when they fall to the ground, some are held by hands, some are caught by clothes, some are on beds, some are in houses, some are on the ground, some are in open places, some are in the sun, some are in winter or summer, the cold and hot winds touch the body, and at birth, they suffer great pain, like a newly skinned cow being touched by a wall. Some are in open places, eaten by insects, just like someone being bitten by mosquitoes and other insects, and also being beaten with sticks and whips. At the time of birth, when washing the body with warm water, the suffering experienced is also the same. After the baby is born, it gradually grows, nourished by the milk mixed with blood from the mother's body. I have already spoken about these in detail in other scriptures. Therefore, it should be known that this body is all composed of impurity and various sufferings. Who is wise, would love such a body in the cycle of birth and death?' 'Furthermore, Ananda! At the time of birth, after seven days, eighty thousand kinds of insects are born from the body.'

，縱橫食啖。有二戶蟲名為舐發，依發食發。有二戶蟲依眼食眼。有四戶蟲：一名鞍乘，二名有腭，三名發病，四名圓滿，依頭食頭。有一戶蟲名黑稻葉，依耳食耳。有一戶蟲名為藏口，依鼻食鼻。有二戶蟲：一名遙擲，二名遍擲，依唇唼唇。有一戶蟲名曰鍼口，依舌食舌。有一戶蟲名為利口，依于舌根而食舌根。有一戶蟲名為手圓，依腭食腭。有二戶蟲：一名手網，二名半屈，依止手掌食于手掌。有二戶蟲：一名遠臂，二名近臂，依臂食臂。有二戶蟲：一者名鐵，二名近鐵，依止咽喉食于咽喉。有二戶蟲：一名金剛，二名大金剛，依心食心。有二戶蟲：一者名羸，二名羸口，依肉食肉。有二戶蟲：一名具色，二名具稱，依血唼血。有二戶蟲：一名勇健，二名香口，依筋食筋。有二戶蟲：一名不高，二名下口，依止脊骨食于脊骨。有一戶蟲名曰脂色，依脂食脂。有一戶蟲名曰黃色，依膽食膽。有一戶蟲名曰真珠，依肺食肺。有一戶蟲名之為荻，依脾食脾。有五百戶蟲：一百戶蟲名之為月，一百戶蟲名為月口，一百戶蟲名為輝耀，一百戶蟲名為輝面，一百戶蟲名為廣大，依止左邊而食左邊。復有五百戶蟲亦如是名，依止右邊而食右邊。有四戶蟲：一名小穿，二名大穿，三名骨穿，四名骨面，依骨食骨。有四戶蟲：一名大

【現代漢語翻譯】現代漢語譯本：它們縱橫交錯地啃食。有兩類蟲子名為『舐發』（shì fā），它們依附在頭髮上吃頭髮。有兩類蟲子依附在眼睛上吃眼睛。有四類蟲子：第一類名為『鞍乘』（ān chéng），第二類名為『有腭』（yǒu è），第三類名為『發病』（fā bìng），第四類名為『圓滿』（yuán mǎn），它們依附在頭上吃頭。有一類蟲子名為『黑稻葉』（hēi dào yè），它依附在耳朵上吃耳朵。有一類蟲子名為『藏口』（cáng kǒu），它依附在鼻子上吃鼻子。有兩類蟲子：第一類名為『遙擲』（yáo zhì），第二類名為『遍擲』（biàn zhì），它們依附在嘴唇上吮吸嘴唇。有一類蟲子名為『鍼口』（zhēn kǒu），它依附在舌頭上吃舌頭。有一類蟲子名為『利口』（lì kǒu），它依附在舌根上吃舌根。有一類蟲子名為『手圓』（shǒu yuán），它依附在腭上吃腭。有兩類蟲子：第一類名為『手網』（shǒu wǎng），第二類名為『半屈』（bàn qū），它們依附在手掌上吃手掌。有兩類蟲子：第一類名為『遠臂』（yuǎn bì），第二類名為『近臂』（jìn bì），它們依附在手臂上吃手臂。有兩類蟲子：第一類名為『鐵』（tiě），第二類名為『近鐵』（jìn tiě），它們依附在咽喉上吃咽喉。有兩類蟲子：第一類名為『金剛』（jīn gāng），第二類名為『大金剛』（dà jīn gāng），它們依附在心臟上吃心臟。有兩類蟲子：第一類名為『羸』（léi），第二類名為『羸口』（léi kǒu），它們依附在肉上吃肉。有兩類蟲子：第一類名為『具色』（jù sè），第二類名為『具稱』（jù chēng），它們依附在血液上吮吸血液。有兩類蟲子：第一類名為『勇健』（yǒng jiàn），第二類名為『香口』（xiāng kǒu），它們依附在筋上吃筋。有兩類蟲子：第一類名為『不高』（bù gāo），第二類名為『下口』（xià kǒu），它們依附在脊骨上吃脊骨。有一類蟲子名為『脂色』（zhī sè），它依附在脂肪上吃脂肪。有一類蟲子名為『黃色』（huáng sè），它依附在膽上吃膽。有一類蟲子名為『真珠』（zhēn zhū），它依附在肺上吃肺。有一類蟲子名為『荻』（dí），它依附在脾上吃脾。有五百類蟲子：一百類蟲子名為『月』（yuè），一百類蟲子名為『月口』（yuè kǒu），一百類蟲子名為『輝耀』（huī yào），一百類蟲子名為『輝面』（huī miàn），一百類蟲子名為『廣大』（guǎng dà），它們依附在左邊吃左邊。還有五百類蟲子也具有相同的名稱，它們依附在右邊吃右邊。有四類蟲子：第一類名為『小穿』（xiǎo chuān），第二類名為『大穿』（dà chuān），第三類名為『骨穿』（gǔ chuān），第四類名為『骨面』（gǔ miàn），它們依附在骨頭上吃骨頭。有四類蟲子：第一類名為『大穿』（dà chuān）

【English Translation】 English version: They eat and gnaw in all directions. There are two types of insects called 'Licking Hair' (舐發, Shì fā), which attach to and eat hair. There are two types of insects that attach to and eat eyes. There are four types of insects: the first is called 'Saddle Rider' (鞍乘, Ān chéng), the second is called 'Having Palate' (有腭, Yǒu è), the third is called 'Causing Disease' (發病, Fā bìng), and the fourth is called 'Complete' (圓滿, Yuán mǎn), they attach to and eat the head. There is one type of insect called 'Black Rice Leaf' (黑稻葉, Hēi dào yè), which attaches to and eats the ear. There is one type of insect called 'Hidden Mouth' (藏口, Cáng kǒu), which attaches to and eats the nose. There are two types of insects: the first is called 'Distant Throw' (遙擲, Yáo zhì), and the second is called 'Universal Throw' (遍擲, Biàn zhì), they attach to and suck on the lips. There is one type of insect called 'Needle Mouth' (鍼口, Zhēn kǒu), which attaches to and eats the tongue. There is one type of insect called 'Sharp Mouth' (利口, Lì kǒu), which attaches to and eats the root of the tongue. There is one type of insect called 'Hand Round' (手圓, Shǒu yuán), which attaches to and eats the palate. There are two types of insects: the first is called 'Hand Net' (手網, Shǒu wǎng), and the second is called 'Half Bent' (半屈, Bàn qū), they attach to and eat the palm of the hand. There are two types of insects: the first is called 'Distant Arm' (遠臂, Yuǎn bì), and the second is called 'Near Arm' (近臂, Jìn bì), they attach to and eat the arm. There are two types of insects: the first is called 'Iron' (鐵, Tiě), and the second is called 'Near Iron' (近鐵, Jìn tiě), they attach to and eat the throat. There are two types of insects: the first is called 'Vajra' (金剛, Jīn gāng), and the second is called 'Great Vajra' (大金剛, Dà jīn gāng), they attach to and eat the heart. There are two types of insects: the first is called 'Weak' (羸, Léi), and the second is called 'Weak Mouth' (羸口, Léi kǒu), they attach to and eat flesh. There are two types of insects: the first is called 'Having Color' (具色, Jù sè), and the second is called 'Having Name' (具稱, Jù chēng), they attach to and suck on blood. There are two types of insects: the first is called 'Brave and Strong' (勇健, Yǒng jiàn), and the second is called 'Fragrant Mouth' (香口, Xiāng kǒu), they attach to and eat tendons. There are two types of insects: the first is called 'Not High' (不高, Bù gāo), and the second is called 'Lower Mouth' (下口, Xià kǒu), they attach to and eat the spine. There is one type of insect called 'Fat Color' (脂色, Zhī sè), which attaches to and eats fat. There is one type of insect called 'Yellow Color' (黃色, Huáng sè), which attaches to and eats bile. There is one type of insect called 'Pearl' (真珠, Zhēn zhū), which attaches to and eats the lungs. There is one type of insect called 'Reed' (荻, Dí), which attaches to and eats the spleen. There are five hundred types of insects: one hundred types of insects are called 'Moon' (月, Yuè), one hundred types of insects are called 'Moon Mouth' (月口, Yuè kǒu), one hundred types of insects are called 'Radiance' (輝耀, Huī yào), one hundred types of insects are called 'Radiant Face' (輝面, Huī miàn), and one hundred types of insects are called 'Vast' (廣大, Guǎng dà), they attach to and eat the left side. There are also five hundred types of insects with the same names, they attach to and eat the right side. There are four types of insects: the first is called 'Small Piercing' (小穿, Xiǎo chuān), the second is called 'Large Piercing' (大穿, Dà chuān), the third is called 'Bone Piercing' (骨穿, Gǔ chuān), and the fourth is called 'Bone Face' (骨面, Gǔ miàn), they attach to and eat bone. There are four types of insects: the first is called 'Large Piercing' (大穿, Dà chuān)

白，二名小白，三名吸力，四名虎道，依脈食脈。有四戶蟲：一名意樂，二名師子力，三名兔腹，四名耽欲，依止生藏而食生藏。有二戶蟲：一名勇猛，二名勇猛主，依止熟藏食于熟藏。有四戶蟲：一名鹽口，二名網口，三名蘊口，四名鳥口，依小便處食小便處。有四戶蟲：一名應作，二名大作，三名碎末，四名臆皺，依大便處食大便處。有二戶蟲：一名黑麵，二名可畏面，依髀食髀。有二戶蟲：一名疾癩，二名小癩，依膝食膝。有一戶蟲名為愚根，依膊食膊。有一戶蟲名為黑頭，依腳食腳。阿難！我今為汝略說，八萬戶蟲依止此身晝夜食啖，亦復能令氣力虛羸顏容憔悴，種種病苦皆集此身。復令其心憂悲熱惱，雖有良醫亦生迷惑，不知何藥能治此病。誰有智者于生死海，而當愛樂如是之身？

「複次阿難！從初生時乃至長大，衣食資養成立此身，然其壽命或經百年、或復短促。于百年中有三百時，謂春夏冬，春為熱際、夏為雨際、冬為寒際。此三時中各有四月，一年之中有十二月。于百年中千二百月，黑月白月二千四百，凡經晝夜三萬六千一日，再食七萬二千。或有不食亦在其數，所謂或病或醉、或時斷食、或復瞋恨睡眠調戲諸餘事務及飲母乳，以此因緣名為不食。如是之身雖壽百年必歸磨滅，誰有智者于生

【現代漢語翻譯】現代漢語譯本：佛陀說：『阿難，身體內有各種各樣的蟲子。』『有兩類蟲子叫小白，還有一類叫吸力，一類叫虎道，它們依附在經脈上，以經脈為食。』『有四類蟲子：一類叫意樂（指慾望），一類叫師子力（指強大的力量），一類叫兔腹（指貪食），一類叫耽欲（指沉溺於慾望），它們依附在生藏（指未消化的食物）上，以生藏為食。』『有兩類蟲子：一類叫勇猛，一類叫勇猛主，它們依附在熟藏（指已消化的食物）上，以熟藏為食。』『有四類蟲子：一類叫鹽口，一類叫網口，一類叫蘊口，一類叫鳥口，它們依附在小便處，以小便處為食。』『有四類蟲子：一類叫應作，一類叫大作，一類叫碎末，一類叫臆皺，它們依附在大便處，以大便處為食。』『有兩類蟲子：一類叫黑麵，一類叫可畏面，它們依附在腿上，以腿為食。』『有兩類蟲子：一類叫疾癩，一類叫小癩，它們依附在膝蓋上，以膝蓋為食。』『有一類蟲子叫愚根，它依附在肩膀上，以肩膀為食。』『有一類蟲子叫黑頭，它依附在腳上，以腳為食。』『阿難，我現在為你簡略地說，有八萬戶蟲子依附在這個身體上，日夜啃食，也因此使人身體虛弱，容顏憔悴，各種病痛都聚集在這個身體上。』『又使人心生憂愁悲傷，煩惱熱惱，即使有高明的醫生也會感到迷惑，不知道用什麼藥才能治好這些病。誰有智慧，在生死苦海中，還會愛戀這樣的身體呢？』『再者，阿難，從出生到長大，依靠衣食的滋養才得以維持這個身體，然而壽命或長達百年，或又短促。』『在百年之中有三百個時節，即春夏冬，春季是熱的時候，夏季是雨的時候，冬季是寒冷的時候。這三個時節中各有四個月，一年之中有十二個月。』『在百年之中有一千二百個月，黑月白月共有二千四百個月，總共經歷晝夜三萬六千一百天，吃飯七萬二千次。』『也有不吃飯的時候，也算在其中，比如生病、醉酒、斷食、生氣、睡眠、玩樂以及其他事務和喝母乳，因為這些原因而不吃飯。』『這樣的身體即使活到一百年也必然會消亡，誰有智慧，還會對這樣的生命』

【English Translation】 English version: The Buddha said, 'Ananda, there are various kinds of worms within the body.' 'There are two types of worms called Small White, and one type called Suction, and one type called Tiger Path, they attach to the meridians and feed on the meridians.' 'There are four types of worms: one type called Intent (referring to desire), one type called Lion Strength (referring to great power), one type called Rabbit Belly (referring to gluttony), and one type called Indulgence (referring to being immersed in desire), they attach to the raw organs (referring to undigested food) and feed on the raw organs.' 'There are two types of worms: one type called Courageous, and one type called Master of Courageous, they attach to the cooked organs (referring to digested food) and feed on the cooked organs.' 'There are four types of worms: one type called Salt Mouth, one type called Net Mouth, one type called Aggregate Mouth, and one type called Bird Mouth, they attach to the place of urination and feed on the place of urination.' 'There are four types of worms: one type called Should Do, one type called Great Do, one type called Crumbled, and one type called Wrinkled Chest, they attach to the place of defecation and feed on the place of defecation.' 'There are two types of worms: one type called Black Face, and one type called Fearsome Face, they attach to the thighs and feed on the thighs.' 'There are two types of worms: one type called Rapid Leprosy, and one type called Small Leprosy, they attach to the knees and feed on the knees.' 'There is one type of worm called Root of Ignorance, it attaches to the shoulders and feeds on the shoulders.' 'There is one type of worm called Black Head, it attaches to the feet and feeds on the feet.' 'Ananda, I will now briefly tell you, there are eighty thousand families of worms that attach to this body, eating and gnawing day and night, and because of this, they make the body weak, the complexion haggard, and all kinds of illnesses gather in this body.' 'They also cause the mind to be filled with worry and sorrow, vexation and heat, and even if there are skilled doctors, they will be confused, not knowing what medicine can cure these illnesses. Who is wise, in the sea of birth and death, would still love such a body?' 'Furthermore, Ananda, from birth to adulthood, this body is sustained by the nourishment of clothing and food, yet its lifespan may be as long as a hundred years, or it may be short.' 'In a hundred years, there are three hundred seasons, namely spring, summer, and winter. Spring is the time of heat, summer is the time of rain, and winter is the time of cold. Each of these three seasons has four months, and there are twelve months in a year.' 'In a hundred years, there are twelve hundred months, and there are two thousand four hundred months of dark and bright, totaling thirty-six thousand one hundred days and seventy-two thousand meals.' 'There are also times when one does not eat, which are also included in the count, such as being sick, drunk, fasting, angry, sleeping, playing, and other matters, and drinking breast milk, because of these reasons one does not eat.' 'Such a body, even if it lives to a hundred years, will inevitably perish, who is wise, would still be attached to such a life'

死海而當愛樂？複次阿難！受於此身有二種苦。云何為二？一者眾病集身名為內苦，二者人與非人之所逼惱名為外苦。何者名為眾病集身？所謂眼耳鼻舌咽喉牙齒胸腹手足有諸病生，或復風癇涕唾癲狂干消、上氣肺逆小便淋瀝、疥癩癰疽痃癖痔瘺、惡瘡膿血煎寒壯熱，種種諸病皆集此身。復有百一心黃之病、百一風病、百一痰病，風黃痰等和合共起復有百一。如是四百四病逼切其身名為內苦。復有外苦加害此身，所謂或在牢獄撾打楚撻、杻械枷鎖繫縛諸苦，或劓耳鼻及刖手足斫截其頭。不為諸天之所守護，即令非人諸惡鬼神夜叉羅剎而得其便。復為蚊虻蜂等毒蟲之所唼食，寒熱飢渴風雨並至，種種苦惱逼切其身。人中尚爾，況惡道苦難可具說。是故當知，皆由過去諸不善業受如是報。若為刀杖之所加害而造城壁及諸墻塹防衛其身，為惡風雨蚊虻蜂螫而求屋舍，為四百四病內苦外苦，而求飲食臥具醫藥田園室宅金銀七寶奴婢車乘資生之具供給所須，不稱其心便生苦惱；設獲珍財慳貪吝惜常加守護，或時散失復生大苦。阿難！此五陰身一一威儀行住坐臥無不皆苦。若長時行不暫休息是名為苦，住及坐臥各各長時亦復皆苦。若長時行而得暫住便生樂想，其實非樂。若長時住而得暫坐，若長時坐而得暫臥，妄生樂想，實無有樂

。是故當知，此五陰身皆名為苦。若復有人，或為自利、或為利他、若自他俱利，應當厭患如是諸苦出家修學，則于涅槃解脫之法為不唐捐。若復有人或以衣服臥具醫藥資生之具供養彼者，獲大果報威德名聞。」

佛告阿難：「于意云何？色是常耶？是無常耶？」

阿難白佛言：「世尊！色是無常。」

佛言：「若無常者，為是苦耶？為非苦耶？」

阿難答言：「色即是苦。」

佛言：「若無常苦，是敗壞法。若有多聞諸聖弟子聞是說已，執於此身如是之色，即是於我及我所不？」

「不也。世尊！色中無我亦無我所。」

「複次阿難！于意云何？受想行識為是常耶？是無常耶？」

阿難白佛言：「世尊！皆是無常。」

佛言：「若無常者，為是苦耶？為非苦耶？」

阿難答言：「如是四陰即名為苦。」

佛言：「若無常苦，是敗壞法。若有多聞諸聖弟子聞是說已，執於此身如是四陰，即是於我及我所不？」

「不也。世尊！此四陰者實無有我及以我所。」

「複次阿難！如是我者不在過去現在未來、若內若外、若粗若細、若勝若劣、若近若遠，彼一切法悉亦非我及以我所。阿難！當知以如實智而觀察之，諸法無我。若有多聞諸聖

【現代漢語翻譯】現代漢語譯本：因此應當知道，這五蘊之身都稱為苦。如果有人，爲了自己利益、或者爲了利益他人、或者爲了自己和他人共同的利益，應當厭惡這些苦而出家修行，那麼對於涅槃（佛教術語，指解脫）解脫之法就不會白費功夫。如果有人用衣服、臥具、醫藥、生活必需品來供養他們，就會獲得巨大的果報、威德和名聲。佛陀告訴阿難：『你認為如何？色（五蘊之一，指物質現象）是常住不變的嗎？還是無常變化的呢？』阿難回答佛陀說：『世尊！色是無常變化的。』佛陀說：『如果它是無常變化的，那麼它是苦嗎？還是非苦呢？』阿難回答說：『色就是苦。』佛陀說：『如果它是無常的、苦的，是會敗壞的。如果有很多博學多聞的聖弟子聽了這些話，還會執著于這個身體的色，認為它是我以及我所擁有的嗎？』『不會的。世尊！色中沒有我，也沒有我所擁有的。』『再問你阿難！你認為如何？受（五蘊之一，指感受）、想（五蘊之一，指表象）、行（五蘊之一，指意志）、識（五蘊之一，指識別）是常住不變的嗎？還是無常變化的呢？』阿難回答佛陀說：『世尊！它們都是無常變化的。』佛陀說：『如果它們是無常變化的，那麼它們是苦嗎？還是非苦呢？』阿難回答說：『這四蘊都稱為苦。』佛陀說：『如果它們是無常的、苦的，是會敗壞的。如果有很多博學多聞的聖弟子聽了這些話，還會執著于這個身體的這四蘊，認為它們是我以及我所擁有的嗎？』『不會的。世尊！這四蘊實際上沒有我，也沒有我所擁有的。』『再問你阿難！像我這樣的存在，不在過去、現在、未來，不在內部、外部，不在粗糙、細微，不在殊勝、低劣，不在近處、遠處，所有這些法都不是我以及我所擁有的。阿難！應當知道用如實的智慧來觀察，諸法無我。如果有很多博學多聞的聖弟子』

【English Translation】 English version: Therefore, it should be known that these five aggregates (skandhas) are all called suffering. If someone, either for their own benefit, or for the benefit of others, or for the mutual benefit of themselves and others, should be disgusted with these sufferings and leave home to practice, then their efforts towards the Dharma of Nirvana (Buddhist term, referring to liberation) will not be in vain. If someone offers them clothing, bedding, medicine, and the necessities of life, they will obtain great rewards, power, and fame. The Buddha said to Ananda, 'What do you think? Is form (rupa, one of the five aggregates, referring to material phenomena) permanent or impermanent?' Ananda replied to the Buddha, 'World Honored One, form is impermanent.' The Buddha said, 'If it is impermanent, is it suffering or not suffering?' Ananda replied, 'Form is suffering.' The Buddha said, 'If it is impermanent and suffering, it is subject to decay. If many learned and noble disciples hear this, would they still cling to the form of this body, thinking it is me or mine?' 'No, World Honored One! There is no self or anything belonging to self in form.' 'Furthermore, Ananda, what do you think? Are feeling (vedana, one of the five aggregates, referring to sensations), perception (samjna, one of the five aggregates, referring to perceptions), mental formations (samskara, one of the five aggregates, referring to volitions), and consciousness (vijnana, one of the five aggregates, referring to awareness) permanent or impermanent?' Ananda replied to the Buddha, 'World Honored One, they are all impermanent.' The Buddha said, 'If they are impermanent, are they suffering or not suffering?' Ananda replied, 'These four aggregates are called suffering.' The Buddha said, 'If they are impermanent and suffering, they are subject to decay. If many learned and noble disciples hear this, would they still cling to these four aggregates of this body, thinking they are me or mine?' 'No, World Honored One! These four aggregates truly have no self or anything belonging to self.' 'Furthermore, Ananda, such a self does not exist in the past, present, or future, nor internally or externally, nor coarse or subtle, nor superior or inferior, nor near or far. All these dharmas are not me or mine. Ananda, know that by observing with true wisdom, all dharmas are without self. If many learned and noble disciples'

弟子作是觀已，便生厭離而得解脫究竟涅槃。如是修學證此法時，生分已盡、梵行已立、所作已辦、不受後有。」

佛說是經已，尊者阿難遠塵離垢得此法眼凈，五百比丘不受諸法漏盡意解。時諸大眾聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第五十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十六

大唐三藏義凈譯

佛說入胎藏會第十四之一

如是我聞：

一時薄伽梵在劫比羅城多根樹園，與大苾芻眾無量人俱。爾時世尊有弟名曰難陀，身如金色，具三十相，短佛四指。妻名孫陀羅，儀容端正世間罕有，光華超絕人所樂見。難陀于彼纏綿戀著無暫舍離，染愛情重畢命為期。世尊觀知受化時至，即于晨朝著衣持缽，將具壽阿難陀為侍者，入城乞食，次至難陀門首而立，以大悲力放金色光，其光普照難陀宅中皆如金色。於時難陀便作是念：「光明忽照，定是如來。」令使出看乃見佛至，即便速返白難陀曰：「世尊在門。」聞此語已，即欲速出迎禮世尊。時孫陀羅便作是念：「我若放去，世尊必定與其出家。」遂捉衣牽不令出去。難陀曰：「今可暫放。禮世尊已我即卻回。」孫陀羅曰：「共作要期方隨意去。」以莊濕額而告之曰：「此點未

【現代漢語翻譯】現代漢語譯本：弟子這樣觀察后，便會產生厭倦和舍離之心，從而獲得解脫，最終達到涅槃的境界。像這樣修習並證得此法時，就會達到『生死已盡、清凈的修行已確立、該做的已完成、不再有來世』的境界。佛陀說完這部經后，尊者阿難遠離塵垢，獲得了清凈的法眼。五百位比丘不再受諸法的束縛，漏盡煩惱，心意解脫。當時，所有在場的大眾聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第五十五大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第五十六

大唐三藏義凈譯

佛說入胎藏會第十四之一

如是我聞：

一時，薄伽梵（Bhagavan，世尊）在劫比羅城（Kapilavastu）的多根樹園，與無數大苾芻（bhiksu，比丘）眾在一起。當時，世尊有一位名叫難陀（Nanda）的弟弟，他的身體像金色一樣，具有三十二相（lakshana，佛的三十二種殊勝的相貌），比佛陀矮四指。他的妻子名叫孫陀羅（Sundari），容貌端莊美麗，世間罕見，光彩奪目，令人喜愛。難陀對她纏綿愛戀，片刻不願分離，情愛深重，以至終生為期。世尊觀察到度化他的時機已到，就在早晨穿好衣服，拿著缽，帶著侍者具壽阿難陀（Ananda），進入城中乞食，來到難陀的門前站立，用大悲的力量放出金色的光芒，光芒普照難陀的宅院，都像金色一般。這時，難陀便想：『光明突然照耀，一定是如來。』就讓僕人出去看，看到佛陀來了，便立刻返回告訴難陀說：『世尊在門外。』聽到這話后，難陀就想立刻出去迎接禮拜世尊。這時，孫陀羅便想：『我如果放他出去，世尊一定會讓他出家。』於是就抓住他的衣服，不讓他出去。難陀說：『現在可以暫時放開我，我禮拜完世尊就立刻回來。』孫陀羅說：『要約定好時間才能讓你去。』就用濕潤的額頭點了一下他的額頭，告訴他說：『這個點沒有消失之前，你一定要回來。』

【English Translation】 English version: Having contemplated thus, the disciple then generates aversion and detachment, thereby attaining liberation and ultimately reaching Nirvana. When one practices and realizes this Dharma in this way, one reaches the state where 『birth is exhausted, the holy life is established, what needs to be done is done, and there is no more future existence.』 After the Buddha finished speaking this sutra, the venerable Ananda, free from defilement, attained the pure Dharma eye. Five hundred bhikshus, no longer bound by the dharmas, exhausted their outflows and their minds were liberated. At that time, all the assembly who heard the Buddha』s words were greatly delighted, believed, accepted, and practiced accordingly.

The Great Treasure Trove Sutra, Volume 55 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 56

Translated by the Tripitaka Master Yijing of the Great Tang Dynasty

The Buddha Speaks on the Assembly of Entering the Womb, Part 1 of 14

Thus have I heard:

At one time, the Bhagavan (World Honored One) was in the Many-Rooted Tree Garden in Kapilavastu, together with a great assembly of countless bhikshus (monks). At that time, the World Honored One had a younger brother named Nanda, whose body was like gold, possessing the thirty-two marks (lakshana, the 32 auspicious marks of a Buddha), and was four fingers shorter than the Buddha. His wife was named Sundari, whose appearance was dignified and beautiful, rare in the world, radiant and delightful to behold. Nanda was deeply attached to her, unwilling to leave her even for a moment, his love was so profound that it was for life. The World Honored One, knowing that the time to convert him had arrived, put on his robes in the morning, took his bowl, and with the venerable Ananda as his attendant, entered the city to beg for alms. He stopped at Nanda』s door and, with great compassion, emitted golden light, which illuminated Nanda』s house, making it appear golden. At that moment, Nanda thought, 『The sudden light must be from the Tathagata.』 He sent a servant to look, and seeing the Buddha had arrived, the servant quickly returned and told Nanda, 『The World Honored One is at the door.』 Upon hearing this, Nanda wanted to immediately go out to greet and pay respects to the World Honored One. At that moment, Sundari thought, 『If I let him go, the World Honored One will surely make him become a monk.』 So she grabbed his robe, preventing him from going out. Nanda said, 『Let me go for a moment, I will return immediately after paying respects to the World Honored One.』 Sundari said, 『You can only go if we make an agreement.』 She then touched his forehead with a wet mark and said, 『You must return before this mark disappears.』

干即宜卻至，若遲違者罰金錢五百。」難陀曰：「可爾。」即至門首頂禮佛足，取如來缽卻入宅中，盛滿美食持至門首，世尊遂去。即與阿難陀，世尊現相不令取缽。如來大師威嚴尊重不敢喚住，復更授與阿難陀。阿難陀問曰：「汝向誰邊取得此缽？」答曰：「于佛邊取。」阿難陀曰：「宜授與佛。」答曰：「我今不敢輕觸大師。」默然隨去。

世尊至寺，洗手足已就座而坐，難陀持缽以奉。世尊食已告曰：「難陀！汝食我殘不？」答言：「我食。」佛即授與。難陀食已，世尊告曰：「汝能出家不？」答言：「出家。然佛世尊昔行菩薩道時，于父母師長及余尊者所有教令曾無違逆，故得今時言無違者。」即告阿難陀曰：「汝與難陀剃除鬚髮。」答曰：「如世尊教。」即覓剃髮人為其落髮。難陀見已告彼人曰：「汝今知不？我當不久作轉輪王。汝若輒爾剃我發者，當截汝腕。」彼便大怖裹收刀具即欲辭出。時阿難陀便往白佛。佛便自去詣難陀處問言：「難陀！汝不出家？」答言：「出家。」是時世尊自持瓶水灌其頂上，凈人即剃。便作是念：「我今敬奉世尊，旦為出家暮當歸舍。」既至日晚尋路而行，爾時世尊于其行路化作大坑。見已便念孫陀羅，斯成遠矣無緣得去，我今相憶或容致死，如其命在至曉方行。憶孫

【現代漢語翻譯】現代漢語譯本：'立即應該回去，如果遲到違背，罰款五百錢。'難陀說：'可以。'就到門口頂禮佛足，取如來缽回到家中，盛滿美食拿到門口，世尊就離開了。隨即給了阿難陀，世尊顯現不讓他取缽。如來大師威嚴尊重，不敢叫住，又再次交給阿難陀。阿難陀問：'你從誰那裡取得這個缽？'回答說：'從佛那裡取得。'阿難陀說：'應該交給佛。'回答說：'我現在不敢輕易觸碰大師。'默默地跟隨著離開。世尊到了寺廟，洗手洗腳后就坐，難陀拿著缽奉上。世尊吃完后告訴難陀：'難陀！你吃我的剩飯嗎？'回答說：'我吃。'佛就給了他。難陀吃完后，世尊告訴他：'你能出家嗎？'回答說：'出家。然而佛世尊過去行菩薩道時，對於父母師長以及其他尊者的所有教令，從來沒有違背過，所以得到現在說話沒有違背的果報。'就告訴阿難陀說：'你給難陀剃除鬚髮。'回答說：'遵照世尊的教導。'就尋找剃頭的人為他落髮。難陀看到后告訴那個人說：'你現在知道嗎？我將不久成為轉輪王。你如果膽敢剃我的頭髮，就砍斷你的手腕。'那人非常害怕，裹起刀具就想離開。這時阿難陀就去稟告佛。佛就親自去到難陀那裡問：'難陀！你不出家嗎？'回答說：'出家。'這時世尊親自拿著瓶子里的水澆在他的頭上，凈人就剃髮。他便這樣想：'我現在恭敬奉侍世尊，早上出家晚上就回家。'到了晚上，他沿著路走，這時世尊在他走的路上化作一個大坑。看到后就想念孫陀羅（Nanda's wife），這樣就遠了，沒有機會回去了，我現在想念她，或許會因此而死，如果命還在，到天亮再走。想念孫陀羅（Nanda's wife）。

【English Translation】 English version: 'You should return immediately, and if you delay, you will be fined five hundred coins.' Nanda said, 'Okay.' He then went to the door, bowed at the Buddha's feet, took the Tathagata's (Buddha's) bowl, returned to his house, filled it with delicious food, and brought it to the door. The World Honored One then left. He then gave it to Ananda, but the World Honored One showed a sign not to let him take the bowl. The Tathagata (Buddha), with his majestic and respected presence, dared not call him back, and again handed it to Ananda. Ananda asked, 'From whom did you get this bowl?' He replied, 'I got it from the Buddha.' Ananda said, 'You should give it to the Buddha.' He replied, 'I dare not lightly touch the Master now.' He silently followed along. The World Honored One arrived at the temple, washed his hands and feet, and sat down. Nanda held the bowl and offered it. After the World Honored One had eaten, he said to Nanda, 'Nanda! Will you eat my leftovers?' He replied, 'I will.' The Buddha then gave it to him. After Nanda had eaten, the World Honored One said to him, 'Can you leave home?' He replied, 'I will leave home. However, when the World Honored One was practicing the Bodhisattva path in the past, he never disobeyed the teachings of his parents, teachers, and other respected ones, so he obtained the result of never being contradicted in his words now.' He then said to Ananda, 'You shave Nanda's beard and hair.' He replied, 'As the World Honored One instructs.' He then sought a barber to shave his hair. When Nanda saw this, he said to the barber, 'Do you know now? I will soon become a Chakravartin (universal monarch). If you dare to shave my hair, I will cut off your wrist.' The barber was very frightened, wrapped up his tools, and wanted to leave. At this time, Ananda went to report to the Buddha. The Buddha then went to Nanda and asked, 'Nanda! Will you not leave home?' He replied, 'I will leave home.' At this time, the World Honored One personally took water from a bottle and poured it on his head, and the attendant shaved his hair. He then thought, 'I now respectfully serve the World Honored One, I will leave home in the morning and return home in the evening.' When evening came, he walked along the road, and at this time, the World Honored One transformed a large pit in his path. When he saw it, he thought of Sundari (Nanda's wife), it is so far away, there is no chance to go back, I miss her now, perhaps I will die because of it, if I am still alive, I will go in the morning. Thinking of Sundari (Nanda's wife).'

陀羅愁苦通夜。

爾時世尊知彼意已，告阿難陀曰：「汝今宜去告彼難陀，令作知事人。」即便往報：「世尊令爾作知事人。」問曰：「云何名為知事人？欲作何事？」答曰：「可於寺中撿挍眾事。」問曰：「如何應作？」答言：「具壽！凡知事者，若諸苾芻出乞食時，應可灑掃寺中田地，取新牛糞次第凈涂，作意防守勿令失落。有平章事當爲白僧，若有香花應行與眾，夜閉門戶至曉當開，大小行處常須洗拭，若於寺中有損壞處即應修補。」聞是教已，答言：「大德！如佛所言，我皆當作。」

時諸苾芻于小食時執持衣缽，入劫比羅城為行乞食。於時難陀見寺無人，便作是念：「我掃地了即可還家。」遂便掃地。世尊觀知，以神通力令掃凈處糞穢還滿。復作是念：「我除糞穢方可言歸。」放帚收持糞穢無盡。復作是念：「閉戶而去。」世尊即令閉一房竟更閉餘戶，彼戶便開。遂生憂惱，復作是念：「縱賊損寺，此亦何傷？我當爲王，更作百千好寺倍過於是。我宜歸舍。若行大路恐見世尊。」作是思量即趣小徑。佛知其念，從小道來。既遙見佛不欲相遇，路傍有樹枝蔭低垂，即于其下隱身而住。佛令其樹舉枝高上其身露現，佛問難陀：「汝何處來？可隨我去。」情生羞恥從佛而行。佛作是念：「此于其婦深

【現代漢語翻譯】現代漢語譯本難陀（Nanda）整夜愁苦。那時，世尊知道他的心意后，告訴阿難陀（Ananda）說：『你現在應該去告訴難陀，讓他做知事人。』阿難陀立刻去稟告說：『世尊讓你做知事人。』難陀問道：『什麼是知事人？要做什麼事？』阿難陀回答說：『可以在寺院中檢查處理各種事務。』難陀又問：『應該如何做呢？』阿難陀回答說：『具壽！凡是知事人，如果各位比丘出去乞食時，應該清掃寺院中的田地，取新鮮的牛糞依次塗抹乾淨，用心守護，不要讓它丟失。如果有需要向僧團報告的事情，應當稟告；如果有香花，應當分給大眾；晚上關閉門戶，到早晨應當打開；大小便的地方要經常清洗擦拭；如果寺院中有損壞的地方，就應當修補。』難陀聽了這些教導后，回答說：『大德！如佛所說，我都會去做。』當時，各位比丘在小食的時候拿著衣缽，進入劫比羅城（Kapilavastu）去乞食。這時，難陀看到寺院裡沒有人，就想：『我把地掃完就可以回家了。』於是就開始掃地。世尊觀察到他的想法，用神通力讓掃乾淨的地方又堆滿了糞穢。難陀又想：『我把糞穢清除乾淨才可以回家。』他放下掃帚，收拾糞穢，卻怎麼也收拾不完。他又想：『把門關上就走。』世尊就讓他關上一間房門，剛關上，其他的門又開了。難陀於是感到憂愁煩惱，又想：『即使有賊來損壞寺院，又有什麼關係呢？我將來要做國王，再建造成百上千個比這裡好得多的寺院。我應該回家。如果走大路，恐怕會見到世尊。』他這樣想著，就走小路。佛知道他的想法，從小路走來。難陀遠遠地看見佛，不想相遇，路旁有樹枝低垂，他就躲在樹下。佛讓那樹枝舉高，他的身體就顯露出來。佛問難陀：『你從哪裡來？可以跟我走。』難陀感到羞愧，就跟著佛走了。佛心想：『他對他的妻子深深地』

【English Translation】 English version Nanda was distressed and sorrowful throughout the night. Then, the World Honored One, knowing his thoughts, said to Ananda: 'You should now go and tell Nanda to become the steward.' Ananda immediately went and reported: 'The World Honored One has instructed you to become the steward.' Nanda asked: 'What is a steward? What duties does it entail?' Ananda replied: 'You can inspect and manage various affairs in the monastery.' Nanda further asked: 'How should I do it?' Ananda responded: 'Venerable one! As for the steward, when the monks go out for alms, you should sweep the fields of the monastery, take fresh cow dung and apply it neatly, and carefully guard it so that it is not lost. If there are matters to report to the Sangha, you should inform them; if there are fragrant flowers, you should distribute them to the assembly; at night, close the doors, and in the morning, open them; the places for urination and defecation should be regularly cleaned and wiped; if there are any damaged places in the monastery, you should repair them.' Upon hearing these instructions, Nanda replied: 'Great Teacher! As the Buddha has said, I will do all of it.' At that time, the monks, during the small meal time, took their robes and bowls and entered Kapilavastu to beg for alms. Then, Nanda, seeing that there was no one in the monastery, thought: 'Once I finish sweeping, I can go home.' So he began to sweep. The World Honored One, observing his thoughts, used his supernatural power to make the swept area fill up with filth again. Nanda then thought: 'I must clear away the filth before I can go home.' He put down the broom and began to collect the filth, but it was endless. He then thought: 'I will close the doors and leave.' The World Honored One then caused him to close one room, but as soon as he did, the other doors opened. Nanda then became worried and distressed, and thought: 'Even if thieves damage the monastery, what does it matter? I will become a king and build hundreds and thousands of monasteries that are far better than this one. I should go home. If I take the main road, I am afraid I will see the World Honored One.' Thinking this, he took a small path. The Buddha, knowing his thoughts, came from the small path. Nanda, seeing the Buddha from afar, did not want to meet him, and there were low-hanging branches of a tree by the side of the road, so he hid under them. The Buddha caused the branches to lift up, revealing his body. The Buddha asked Nanda: 'Where have you come from? You can come with me.' Nanda felt ashamed and followed the Buddha. The Buddha thought: 'He is deeply attached to his wife.'

生戀著，宜令舍離。」為引接故，出劫比羅城詣室羅伐，既至彼已住毗舍佉鹿子母園。

佛念難陀愚癡染惑，尚憶其妻愛情不捨，應作方便令心止息，即告之曰：「汝先曾見香醉山不？」答言：「未見。」「若如是者捉我衣角。」即就捉衣。於時世尊猶如鵝王，上升虛空至香醉山。將引難陀左右顧盼，于果樹下見雌獼猴又無一目，即便舉面直視世尊。佛告難陀曰：「汝見此瞎獼猴不？」白佛言：「見。」佛言：「于汝意云何？此瞎獼猴比孫陀羅，誰為殊勝？」答言：「彼孫陀羅是釋迦種，猶如天女，儀容第一舉世無雙。獼猴比之，千萬億分不及其一。」佛言：「汝見天宮不？」答言：「未見。」「可更捉衣角。」即便執衣。還若鵝王上虛空界至三十三天，告難陀曰：「汝可觀望天宮勝處。」難陀即往歡喜園、婇身園、粗身園、交合園、圓生樹、善法堂，如是等處諸天苑園花果浴池遊戲之處，殊勝歡娛悉皆遍察。次入善見城中，復見種種鼓樂絲竹微妙音聲，廊宇疏通床帷映設，處處皆有天妙婇女共相娛樂。難陀遍觀見一處所，唯有天女而無天子，便問天女曰：「何因余處男女雜居受諸快樂，汝等何故唯有女人不見男子？」天女答曰：「世尊有弟名曰難陀，投佛出家專修梵行，命終之後當生此間。我等於此相待。」

【現代漢語翻譯】現代漢語譯本：'如果有人執著于愛戀，應該引導他捨棄。'爲了引導難陀，佛陀離開劫比羅城（Kapilavastu，釋迦牟尼的故鄉）前往室羅伐（Sravasti，古印度城市），到達后住在毗舍佉（Visakha，一位女施主）的鹿子母園。佛陀想到難陀愚癡，被情慾迷惑，仍然思念他的妻子，不肯放下，應該想個辦法讓他心靜下來。於是告訴難陀：'你以前見過香醉山（Gandhamadana，傳說中的山名）嗎？'難陀回答說：'沒見過。'佛陀說：'如果是這樣，你抓住我的衣角。'難陀就抓住了佛陀的衣角。這時，世尊像鵝王一樣，升到空中，到達香醉山。佛陀帶著難陀四處觀看，在一棵果樹下，看到一隻雌獼猴，而且瞎了一隻眼睛，它抬起頭直視著世尊。佛陀告訴難陀說：'你看到這隻瞎獼猴了嗎？'難陀回答說：'看到了。'佛陀說：'你覺得怎麼樣？這隻瞎獼猴和孫陀羅（Sundari，難陀的妻子），誰更漂亮？'難陀回答說：'孫陀羅是釋迦族人，就像天女一樣，容貌第一，舉世無雙。這隻獼猴和她相比，連千萬億分之一都比不上。'佛陀說：'你見過天宮嗎？'難陀回答說：'沒見過。'佛陀說：'你可以再抓住我的衣角。'難陀就抓住了佛陀的衣角。佛陀又像鵝王一樣，升到空中，到達三十三天（Trayastrimsa，佛教宇宙觀中的天界）。佛陀告訴難陀說：'你可以看看天宮的美景。'難陀就去了歡喜園、婇身園、粗身園、交合園、圓生樹、善法堂等地方，這些天上的園林、花果、浴池、遊樂場所，他都仔細地觀賞了一遍。接著，他進入善見城，又看到各種鼓樂絲竹的美妙聲音，樓閣通透，床帳華麗，到處都有美麗的天女一起玩樂。難陀四處觀看，看到一個地方，只有天女而沒有天子，就問天女說：'為什麼其他地方的女子和男子一起享受快樂，你們這裡只有女人，沒有男人呢？'天女回答說：'世尊有個弟弟叫難陀，他跟隨佛陀出家，專心修行，死後會來到這裡。我們在這裡等他。'

【English Translation】 English version: 'If one is attached to love, one should be guided to relinquish it.' To guide Nanda, the Buddha left Kapilavastu (the hometown of Shakyamuni) and went to Sravasti (an ancient Indian city), where he stayed in the Deer Park of Visakha (a female benefactor). The Buddha thought that Nanda was foolish, deluded by lust, still missing his wife and unwilling to let go. He should find a way to calm his mind. So he told Nanda, 'Have you ever seen Gandhamadana (a legendary mountain)?' Nanda replied, 'No, I haven't.' The Buddha said, 'If that's the case, hold onto the corner of my robe.' Nanda then held onto the corner of the Buddha's robe. At that moment, the World Honored One, like a king of geese, ascended into the sky and arrived at Gandhamadana. The Buddha led Nanda to look around, and under a fruit tree, they saw a female monkey, blind in one eye, who looked directly at the World Honored One. The Buddha told Nanda, 'Did you see this blind monkey?' Nanda replied, 'I did.' The Buddha said, 'What do you think? Who is more beautiful, this blind monkey or Sundari (Nanda's wife)?' Nanda replied, 'Sundari is of the Shakya clan, like a celestial maiden, with unparalleled beauty. Compared to her, this monkey is not even one ten-millionth as beautiful.' The Buddha said, 'Have you seen the heavenly palace?' Nanda replied, 'No, I haven't.' The Buddha said, 'You can hold onto the corner of my robe again.' Nanda then held onto the corner of the Buddha's robe. The Buddha, like a king of geese, ascended into the sky again and arrived at Trayastrimsa (a heaven in Buddhist cosmology). The Buddha told Nanda, 'You can look at the beautiful scenery of the heavenly palace.' Nanda then went to the Joyful Garden, the Garden of Maidens, the Garden of Coarse Bodies, the Garden of Union, the Round-Growing Tree, the Hall of Good Dharma, and other such places. He carefully observed these heavenly gardens, flowers, fruits, bathing pools, and places of amusement. Then, he entered the City of Good Vision and saw various beautiful sounds of drums, music, and stringed instruments. The pavilions were open, the beds and curtains were magnificent, and everywhere there were beautiful celestial maidens enjoying themselves. Nanda looked around and saw a place where there were only celestial maidens and no celestial beings. He asked the celestial maidens, 'Why do the women in other places enjoy happiness with men, but here you are only women, without men?' The celestial maidens replied, 'The World Honored One has a younger brother named Nanda. He has left home to follow the Buddha and is diligently practicing. After he dies, he will come here. We are waiting for him here.'

難陀聞已踴躍歡欣速還佛所。世尊問言：「汝見諸天勝妙事不？」答言：「已見。」佛言：「汝見何事？」彼如所見具白世尊。佛告難陀：「見天女不？」答言：「已見。」「此諸天女比孫陀羅，誰為殊妙？」白言：「世尊！以孫陀羅比此天女，還如香醉山內以瞎獼猴比孫陀羅，百千萬倍不及其一。」佛告難陀：「修凈行者有斯勝利。汝今宜可堅修梵行，當得生天受斯快樂。」聞已歡喜默然而住。

爾時世尊便與難陀即于天沒至逝多林。是時難陀思慕天宮而修梵行，佛知其意，告阿難陀曰：「汝今可去告諸苾芻，不得一人與難陀同座而坐，不得同處經行，不得一竿置衣，不得一處安缽及著水瓶，不得同處讀誦經典。」阿難陀傳佛言教告諸苾芻，苾芻奉行皆如聖旨。是時難陀既見諸人不共同聚，極生羞愧。後於一時，阿難陀與諸苾芻在供侍堂中縫補衣服，難陀見已便作是念：「此諸苾芻咸棄於我不同一處。此阿難陀既是我弟，豈可相嫌？」即去同坐。時阿難陀速即起避。彼言：「阿難陀！諸餘苾芻事容見棄，汝是我弟何乃亦嫌？」阿難陀曰：「誠有斯理。然仁行別道，我遵異路，是故相避。」答曰：「何謂我道？云何爾路？」答曰：「仁樂生天而修梵行，我求圓寂而除欲染。」聞是語已倍加憂戚。

爾時世

【現代漢語翻譯】現代漢語譯本難陀聽聞后，歡喜雀躍，迅速回到佛陀所在之處。世尊問道：『你見到諸天的殊勝美妙之事了嗎？』他回答說：『已經見到了。』佛陀說：『你見到了什麼？』他如實地將所見之事稟告世尊。佛陀告訴難陀：『你見到天女了嗎？』他回答說：『已經見到了。』『這些天女和孫陀羅（Nanda's wife）相比，誰更殊勝美妙呢？』他回答說：『世尊！用孫陀羅和這些天女相比，就好像用香醉山中的瞎獼猴和孫陀羅相比一樣，百千萬倍也比不上她們的萬分之一。』佛陀告訴難陀：『修行清凈梵行的人有這樣的殊勝利益。你現在應該堅定地修行梵行，將來可以往生天界享受這種快樂。』難陀聽后，歡喜地默然不語。這時，世尊就和難陀一起從天界消失，來到了逝多林（Jetavana）。當時，難陀因為思慕天宮而修行梵行。佛陀知道他的心思，就告訴阿難陀說：『你現在可以去告訴各位比丘，不得有任何人與難陀同座而坐，不得同處經行，不得在同一處放置衣物，不得在同一處安放缽和水瓶，不得在同一處誦讀經典。』阿難陀傳達了佛陀的教誨，告訴了各位比丘，比丘們都遵照佛陀的旨意行事。當時，難陀看到大家都不和他一起聚會，感到非常羞愧。後來，有一次，阿難陀和各位比丘在供侍堂中縫補衣服，難陀看到后就想：『這些比丘都拋棄了我，不和我在一起。這個阿難陀既然是我的弟弟，難道也會嫌棄我嗎？』就過去和他同坐。這時，阿難陀立刻起身避開。難陀說：『阿難陀！其他比丘或許可以拋棄我，你是我弟弟，為什麼也要嫌棄我呢？』阿難陀說：『確實是這樣。但是你走的是另一條道路，我遵循的是不同的道路，所以要避開你。』難陀問：『什麼是我走的道路？什麼是你走的道路？』阿難陀回答說：『你樂於往生天界而修行梵行，我追求圓滿寂滅而去除慾望的污染。』聽了這話，難陀更加憂愁悲傷。這時，世尊

【English Translation】 English version Having heard this, Nanda was overjoyed and quickly returned to where the Buddha was. The World-Honored One asked, 'Have you seen the wondrous and beautiful things of the heavens?' He replied, 'I have seen them.' The Buddha said, 'What did you see?' He described everything he had seen to the World-Honored One. The Buddha told Nanda, 'Have you seen the heavenly maidens?' He replied, 'I have seen them.' 'Compared to Sundari (Nanda's wife), which of these heavenly maidens is more exquisite?' He replied, 'World-Honored One! Comparing Sundari to these heavenly maidens is like comparing a blind monkey in the fragrant Drunken Mountain to Sundari; they are a hundred thousand times more beautiful, not even one ten-thousandth can compare.' The Buddha told Nanda, 'Those who practice pure conduct have such great benefits. You should now firmly cultivate the Brahma-faring, and you will be reborn in the heavens to enjoy such happiness.' Having heard this, Nanda was happy and remained silent. At that time, the World-Honored One, together with Nanda, disappeared from the heavens and arrived at Jetavana. At that time, Nanda was practicing the Brahma-faring because he longed for the heavenly palace. The Buddha, knowing his thoughts, told Ananda, 'You may now go and tell all the Bhikkhus that no one is to sit in the same seat as Nanda, nor walk in the same place, nor place their robes in the same place, nor place their bowls and water bottles in the same place, nor recite scriptures in the same place.' Ananda conveyed the Buddha's teachings to all the Bhikkhus, and the Bhikkhus all followed the Buddha's instructions. At that time, Nanda, seeing that everyone was not gathering with him, felt very ashamed. Later, on one occasion, Ananda and the Bhikkhus were mending their robes in the service hall. When Nanda saw this, he thought, 'These Bhikkhus have all abandoned me and will not be with me. Since this Ananda is my brother, could he also despise me?' He went and sat with him. At this time, Ananda immediately got up and avoided him. Nanda said, 'Ananda! Perhaps the other Bhikkhus can abandon me, but you are my brother, why do you also despise me?' Ananda said, 'Indeed, that is the case. But you are walking a different path, and I am following a different path, so I must avoid you.' Nanda asked, 'What is my path? What is your path?' Ananda replied, 'You are happy to be reborn in the heavens and practice the Brahma-faring, while I seek perfect Nirvana and remove the defilements of desire.' Having heard these words, Nanda became even more sorrowful and distressed. At that time, the World-Honored One

尊知其心念，告難陀曰：「汝頗曾見捺洛迦不？」答言：「未見。」佛言：「汝可捉我衣角。」即便就執，佛便將去往地獄中。爾時世尊在一邊立，告難陀曰：「汝今可去觀諸地獄。」難陀即去，先見灰河，次至劍樹、糞屎、火河，入彼觀察。遂見眾生受種種苦，或見以鉗拔舌捩齒抉目，或時以鋸㓟解其身，或復以斧斫截手足，或以牟𥎞镵身，或以捧打槊刺，或以鐵錘粉碎，或以镕銅灌口，或上刀山劍樹碓搗石磨銅柱鐵床受諸極苦，或見鐵鑊猛火沸騰熱焰洪流煮有情類，見如是等受苦之事。復於一鐵鑊空煮炎熱，中無有情。睹此憂惶，問獄卒曰：「何因緣故，自余鐵鑊皆煮有情，唯此鑊中空然沸涌？」彼便報曰：「佛弟難陀，唯愿生天專修梵行，得生天上暫受快樂。彼命終后入此鑊中，是故我今然鑊相待。」難陀聞已生大恐怖，身毛皆豎白汗流出，作如是念：「此若知我是難陀者，生叉鑊中。」即便急走詣世尊處。佛言：「汝見地獄不？」難陀悲泣雨淚哽咽而言，出微細聲白言：「已見。」佛言：「汝見何物？」即如所見具白世尊。佛告難陀：「或愿人間或求天上勤修梵行，有如是過，是故汝今當求涅槃。以修梵行，勿樂生天而致勤苦。」難陀聞已，情懷愧恥默無所對。爾時世尊知其意已，從地獄出至逝多林，即告難

【現代漢語翻譯】現代漢語譯本：佛陀知道難陀的心思，告訴難陀說：『你曾經見過捺洛迦（地獄）嗎？』難陀回答說：『沒有見過。』佛陀說：『你可以抓住我的衣角。』難陀立刻抓住佛陀的衣角，佛陀就帶著他前往地獄。當時，世尊站在一邊，告訴難陀說：『你現在可以去觀看各個地獄。』難陀就去了，先看到灰河，接著到了劍樹、糞屎、火河，進入其中觀察。於是看到眾生遭受各種痛苦，有的被用鉗子拔舌頭、扭斷牙齒、挖出眼睛，有時被用鋸子鋸開身體，有的被用斧頭砍斷手腳，有的被用矛刺穿身體，有的被用棍棒擊打、長矛刺殺，有的被用鐵錘粉碎，有的被用熔化的銅汁灌入口中，有的登上刀山、劍樹、石臼、石磨、銅柱、鐵床，遭受各種極端的痛苦，有的看到鐵鍋里猛火沸騰，熱浪滾滾，煮著有情眾生，看到這些受苦的情景。他又看到一個鐵鍋空著煮，火焰熾熱，裡面沒有眾生。看到這個情景，他感到憂慮和惶恐，問獄卒說：『是什麼原因，其他的鐵鍋都煮著有情眾生，唯獨這個鍋里空著沸騰？』獄卒回答說：『佛陀的弟弟難陀，只希望昇天，專修梵行，得以升到天上暫時享受快樂。他命終之後就會進入這個鍋中，所以我們現在燒著鍋等待他。』難陀聽了，感到非常恐懼，渾身汗毛豎立，冷汗直流，心裡想：『如果他們知道我是難陀，就會把我扔進這個鍋里。』他立刻跑回世尊那裡。佛陀問：『你看到地獄了嗎？』難陀悲傷哭泣，哽咽著說，用微弱的聲音回答說：『已經看到了。』佛陀問：『你看到了什麼？』難陀就把所見到的都告訴了世尊。佛陀告訴難陀說：『有人希望在人間或求生天上而勤修梵行，會有這樣的過失，所以你現在應當追求涅槃（解脫）。通過修行梵行，不要貪圖昇天而導致勤苦。』難陀聽了，感到慚愧羞恥，默默無語。當時，世尊知道他的心意，就從地獄回到逝多林，告訴難陀說：現代漢語譯本：『你應當修習正道，不要貪圖昇天。』難陀聽了佛陀的教誨，就精進修行，最終證得了阿羅漢果。

【English Translation】 English version: Knowing his thoughts, the Buddha said to Nanda, 'Have you ever seen Naraka (hell)?' Nanda replied, 'I have not.' The Buddha said, 'You may hold the edge of my robe.' He immediately grasped it, and the Buddha then took him to hell. At that time, the World Honored One stood to one side and said to Nanda, 'You may now go and observe the various hells.' Nanda went, first seeing the River of Ashes, then reaching the Sword Tree, the Filth and Excrement, and the River of Fire, entering them to observe. He then saw beings suffering various torments, some having their tongues pulled out with pincers, their teeth twisted, and their eyes gouged out; at times, their bodies were sawn apart; some had their hands and feet chopped off with axes; some were pierced with spears; some were beaten with clubs and stabbed with lances; some were crushed with iron hammers; some had molten copper poured into their mouths; some ascended mountains of knives, sword trees, mortars, grindstones, copper pillars, and iron beds, enduring all kinds of extreme suffering; some saw iron cauldrons with raging fires, boiling with hot flames, cooking sentient beings; he saw such suffering. He also saw an iron cauldron boiling empty, with intense flames, but no sentient beings inside. Seeing this, he was worried and fearful, and asked the prison guard, 'What is the reason that all the other iron cauldrons are cooking sentient beings, but this one is boiling empty?' The guard replied, 'The Buddha's brother, Nanda, only wishes to be born in heaven, practicing pure conduct, to be born in heaven to temporarily enjoy happiness. After his life ends, he will enter this cauldron, so we are now heating the cauldron to wait for him.' Upon hearing this, Nanda was greatly terrified, his hair stood on end, and cold sweat poured out. He thought, 'If they know I am Nanda, they will throw me into this cauldron.' He immediately ran back to where the World Honored One was. The Buddha asked, 'Have you seen hell?' Nanda wept with sorrow, choked with sobs, and said in a faint voice, 'I have seen it.' The Buddha asked, 'What did you see?' Nanda then told the World Honored One everything he had seen. The Buddha told Nanda, 'Those who wish for the human realm or seek to be born in heaven and diligently practice pure conduct have such faults, therefore you should now seek Nirvana (liberation). By practicing pure conduct, do not desire to be born in heaven and thus bring about hardship.' Nanda, upon hearing this, felt ashamed and remained silent. At that time, the World Honored One, knowing his thoughts, left hell and returned to Jeta Grove, and said to Nanda: English version: 'You should cultivate the right path, do not desire to be born in heaven.' Nanda, upon hearing the Buddha's teachings, diligently practiced, and ultimately attained the fruit of Arhatship.

陀及諸苾芻曰：「內有三垢，謂是淫慾、瞋恚、愚癡，是可棄捨、是應遠離。法當修學。」

爾時世尊住逝多林未經多日，為欲隨緣化眾生故，與諸徒眾往占波國，住揭伽池邊。時彼難陀與五百苾芻亦隨佛至往世尊所，皆禮佛足在一面坐。時佛世尊見眾坐定，告難陀曰：「我有法要，初中后善文義巧妙，純一圓滿清白梵行，所謂入母胎經。汝當諦聽，至極作意善思念之。我今為說。」

難陀言：「唯然世尊！愿樂欲聞。」

佛告難陀：「雖有母胎，有入不入。云何受生入母胎中？若父母染心共為淫愛，其母腹凈月期時至，中蘊現前，當知爾時名入母胎。此中蘊形有其二種：一者形色端正，二者容貌醜陋。地獄中有，容貌醜陋如燒杌木；傍生中有，其色如煙；餓鬼中有，其色如水；人天中有，形如金色；色界中有，形色鮮白；無色界天元無中有，以無色故。中蘊有情，或有二手二足、或四足多足、或復無足，隨其先業應託生處，所感中有即如彼形。若天中有頭便向上，人、傍生、鬼橫行而去，地獄中有頭直向下。凡諸中有皆具神通乘空而去，猶如天眼遠觀生處。言月期至者，謂納胎時。難陀！有諸女人，或經三日、或經五日半月一月、或有待緣經久，期水方至。若有女人身無威勢多受辛苦，形容醜陋

【現代漢語翻譯】現代漢語譯本：佛陀對眾比丘說：『內心有三種污垢，即淫慾、嗔恚和愚癡，這些是應該拋棄、應該遠離的。你們應當修習佛法。』當時，世尊住在逝多林沒過幾天，爲了隨順因緣教化眾生，就和弟子們前往占波國，住在揭伽池邊。當時，難陀和五百位比丘也跟隨佛陀來到世尊所在之處，都禮拜佛足，在一旁坐下。這時，佛陀見大家坐定，就對難陀說：『我有一部重要的佛法，開頭、中間和結尾都很好，文辭和意義都很巧妙，純粹、圓滿、清凈，是關於梵行的，叫做《入母胎經》。你應當仔細聽，專心致志地思考。我現在為你講解。』難陀說：『是的，世尊！我非常樂意聽聞。』佛陀告訴難陀：『雖然有母胎，但有的會入胎，有的不會入胎。如何受生而入母胎呢？如果父母心懷染污，共同行淫，而母親腹部清凈，月經來潮，這時中陰身出現，應當知道這時就叫做入母胎。這中陰身的形狀有兩種：一種是形色端正，一種是容貌醜陋。地獄中的中陰身，容貌醜陋，像燒焦的木頭；畜生道中的中陰身，顏色像煙；餓鬼道中的中陰身，顏色像水；人道和天道中的中陰身，形狀像金色的；界中的中陰身，形色鮮白；無**天的中陰身沒有中陰身，因為沒有色相。中陰身有情，有的有兩手兩腳，有的有四足多足，有的沒有腳，根據他們先前的業力，應該投生到哪裡，所感應的中陰身就呈現那樣的形狀。如果天道的中陰身，頭就向上，人道、畜生道、鬼道的中陰身就橫著走，地獄道的中陰身頭就向下。所有中陰身都具有神通，可以乘空而去，就像天眼一樣可以遠觀自己將要投生的地方。所說的月經來潮，是指納胎的時候。難陀！有些女人，或者經期三天，或者經期五天，或者半個月一個月，或者有的要等待因緣很久，經水才來。如果有的女人身體虛弱，多受辛苦，容貌醜陋，'

【English Translation】 English version: The Buddha said to the monks, 'There are three defilements within, namely lust, anger, and ignorance. These should be abandoned and kept away from. The Dharma should be studied.' At that time, the World Honored One, having stayed at Jeta Grove for not many days, in order to teach sentient beings according to their affinities, went with his disciples to the country of Champa, and stayed by the side of Gaggara Pond. At that time, Nanda and five hundred monks also followed the Buddha to where the World Honored One was, and all bowed at the Buddha's feet and sat to one side. Then, the Buddha, seeing that the assembly was seated, said to Nanda, 'I have an essential Dharma, which is good in the beginning, middle, and end, with skillful words and meanings, pure, complete, and clear, a pure practice, called the Sutra of Entering the Womb. You should listen carefully, focus your mind, and think well about it. I will now explain it to you.' Nanda said, 'Yes, World Honored One! I am eager to hear it.' The Buddha told Nanda, 'Although there is a mother's womb, some enter and some do not. How does one take birth and enter the mother's womb? If the parents have defiled minds and engage in sexual intercourse, and the mother's womb is clean and her menstrual period has arrived, then the intermediate being appears. At that time, it is known as entering the mother's womb. This intermediate being has two forms: one is of a beautiful appearance, and the other is of an ugly appearance. The intermediate being in hell has an ugly appearance, like a burnt stump of wood; the intermediate being in the animal realm has a color like smoke; the intermediate being in the hungry ghost realm has a color like water; the intermediate being in the human and heavenly realms has a shape like gold*; the intermediate being in the * realm has a bright white color; the intermediate being in the formless heavens has no intermediate being because it has no form. The intermediate being may have two hands and two feet, or four feet or many feet, or no feet at all. According to their previous karma, the place where they should be born, the intermediate being takes on that form. If the intermediate being is from the heavens, its head will be upward; the intermediate beings from the human, animal, and ghost realms will go horizontally; the intermediate being from hell will have its head downward. All intermediate beings have supernatural powers and can travel through the air, like a heavenly eye that can see the place where they will be born. The arrival of the menstrual period refers to the time of conception. Nanda! Some women have a menstrual period of three days, some five days, some half a month or a month, and some have to wait a long time for the menstrual fluid to come. If a woman is weak, suffers much hardship, and has an ugly appearance,'

無好飲食，月期雖來速當止息，猶如干地灑水之時即便易燥。若有女人身有威勢常受安樂，儀容端正得好飲食，所有月期不速止息，猶如潤地水灑之時即便難燥。云何不入？父精出時母精不出、母精出時父精不出、若俱不出，皆不受胎。若母不凈父凈、若父不凈母凈、若俱不凈，亦不受胎。若母陰處為風病所持，或有黃病痰癊、或有血氣胎結、或為肉增、或為服藥、或麥腹病蟻腰病，或產門如駝口、或中如多根樹、或如犁頭、或如車轅、或如藤條、或如樹葉、或如麥芒，或腹下深、或有上深，或非胎器、或恒血出、或覆水流，或如鴉口常開不合、或上下四邊闊狹不等、或高下凹凸，或內有蟲食爛壞不凈，若母有此過者並不受胎。或父母尊貴、中有卑賤，或中有尊貴、父母卑賤，如此等類亦不成胎。若父母及中有俱是尊貴，若業不和合亦不成胎。若其中有於前境處，無男女二愛，亦不受生。

「難陀！云何中有得入母胎？若母腹凈，中有現前見為欲事，無如上說眾多過患，父母及子有相感業，方入母胎。又彼中有欲入胎時心即顛倒。若是男者，于母生愛、于父生憎。若是女者，于父生愛、于母生憎。於過去生所造諸業而起妄想作邪解心，生寒冷想、大風大雨及雲霧想，或聞大眾鬧聲。作此想已，隨業優劣復起十種

【現代漢語翻譯】現代漢語譯本：如果飲食不好，即使月經來得很快也會很快停止，就像乾燥的土地灑上水很快就會乾涸一樣。如果一個女人身體強壯，經常享受安樂，容貌端正，飲食良好，那麼她的月經就不會很快停止，就像濕潤的土地灑上水很難乾涸一樣。為什麼不會受孕呢？如果父親的精液排出時母親的精液沒有排出，或者母親的精液排出時父親的精液沒有排出，或者兩者都沒有排出，都不會受孕。如果母親不乾淨而父親乾淨，或者父親不乾淨而母親乾淨，或者兩者都不乾淨，也不會受孕。如果母親的陰道被風病所困擾，或者有黃病（黃疸）痰病，或者有血氣胎結，或者有肉增生，或者因為服藥，或者有麥腹病（腹部腫脹）蟻腰病（腰部細小），或者產門像駱駝的嘴，或者中間像多根樹，或者像犁頭，或者像車轅，或者像藤條，或者像樹葉，或者像麥芒，或者腹部深陷，或者上方深陷，或者不是胎器，或者經常出血，或者經常流水，或者像烏鴉的嘴一樣經常張開不合攏，或者上下四邊寬窄不一，或者高低凹凸不平，或者內部有蟲子啃食腐爛不乾淨，如果母親有這些問題，都不會受孕。或者父母尊貴，而中有（中陰身）卑賤，或者中有尊貴，而父母卑賤，像這樣的情況也不會成胎。如果父母和中有都尊貴，如果業力不和合也不會成胎。如果中有在前境處，沒有男女二愛的慾望，也不會受生。「難陀（佛陀弟子名）！中有如何進入母胎呢？如果母親的腹部乾淨，中有在眼前看到有性慾的事情，沒有像上面所說的眾多問題，父母和孩子有相互感應的業力，才能進入母胎。而且，當那個中有想要入胎時，心就會顛倒。如果是男孩，就會對母親產生愛意，對父親產生憎恨。如果是女孩，就會對父親產生愛意，對母親產生憎恨。對於過去生所造的各種業力，會產生妄想，產生邪惡的理解，產生寒冷的感覺，大風大雨和雲霧的感覺，或者聽到大眾喧鬧的聲音。產生這些想法后，隨著業力的好壞，又會產生十種

【English Translation】 English version: If the diet is not good, even if menstruation comes quickly, it will stop quickly, just like water sprinkled on dry ground will dry up quickly. If a woman is strong, often enjoys comfort, has a beautiful appearance, and has a good diet, then her menstruation will not stop quickly, just like water sprinkled on moist ground is difficult to dry up. Why is there no conception? If the father's sperm is released and the mother's sperm is not released, or if the mother's sperm is released and the father's sperm is not released, or if neither is released, there will be no conception. If the mother is impure and the father is pure, or if the father is impure and the mother is pure, or if both are impure, there will also be no conception. If the mother's vagina is afflicted by wind disease, or has jaundice (yellow disease) phlegm disease, or has blood clots, or has flesh growth, or because of taking medicine, or has a swollen abdomen (wheat belly disease) or a thin waist (ant waist disease), or the birth canal is like a camel's mouth, or the middle is like many trees, or like a plow, or like a cart axle, or like a vine, or like a leaf, or like a wheat awn, or the abdomen is deep, or the upper part is deep, or it is not a womb, or there is constant bleeding, or constant discharge, or like a crow's mouth that is always open and does not close, or the upper and lower four sides are of unequal width, or high and low uneven, or the inside is eaten by worms and is rotten and unclean, if the mother has these problems, there will be no conception. Or the parents are noble, and the antarabhava (intermediate state of being) is lowly, or the antarabhava is noble, and the parents are lowly, such situations will also not result in conception. If the parents and the antarabhava are all noble, if the karma is not harmonious, there will also be no conception. If the antarabhava in the previous state has no desire for male or female love, there will also be no birth. 「Nanda (name of Buddha's disciple)! How does the antarabhava enter the mother's womb? If the mother's abdomen is clean, and the antarabhava sees sexual desire in front of it, and there are no problems as mentioned above, and the parents and child have mutually responsive karma, then it can enter the mother's womb. Moreover, when that antarabhava wants to enter the womb, the mind becomes inverted. If it is a boy, it will develop love for the mother and hatred for the father. If it is a girl, it will develop love for the father and hatred for the mother. Regarding the various karmas created in past lives, it will produce delusions, produce evil understandings, produce a feeling of coldness, a feeling of strong wind and rain and clouds, or hear the noise of the crowd. After having these thoughts, according to the quality of karma, ten kinds of

虛妄之想。云何為十？我今入宅、我欲登樓、我升臺殿、我升床座、我入草菴、我入葉舍、我入草叢、我入林內、我入墻孔、我入籬間。難陀！其時中有作此念已，即入母胎。應知受生名羯羅藍，父精母血非是余物，由父母精血和合因緣，為識所緣依止而住。譬如依酪瓶鉆人功，動轉不已得有酥出，異此不生。當知父母不凈精血，羯羅藍身亦復如是。

「複次難陀！有四譬喻，汝當善聽。如依青草，蟲乃得生，草非是蟲、蟲非離草，然依于草因緣和合，蟲乃得生身作青色。難陀當知，父精、母血、羯羅藍身亦復如是，因緣和合大種根生。如依牛糞生蟲，糞非是蟲、蟲非離糞，然依于糞因緣和合，蟲乃得生身作黃色。難陀當知，父精、母血、羯羅藍身亦復如是，因緣和合大種根生。如依棗生蟲，棗非是蟲、蟲非離棗，然依于棗因緣和合，蟲乃得生身作赤色。難陀當知，父精、母血、羯羅藍身亦復如是。因緣和合大種根生。如依酪生蟲身作白色，廣說乃至因緣和合大種根生。複次難陀！依父母不凈羯羅藍故，地界現前，堅硬為性。水界現前，濕潤為性。火界現前，溫暖為性。風界現前，輕動為性。難陀！若父母不凈羯羅藍身但有地界無水界者，便即乾燥悉皆分散。譬如手握干麨灰等。若但水界無地界者，即便離散，

【現代漢語翻譯】現代漢語譯本：虛妄之想（錯誤的念頭）。什麼是十種虛妄之想呢？我想要進入房屋，我想要登上樓閣，我想要登上高臺殿宇，我想要登上床座，我想要進入草菴，我想要進入葉舍，我想要進入草叢，我想要進入樹林，我想要進入墻洞，我想要進入籬笆間。難陀（佛陀的弟子）！當（眾生）心中產生這些想法時，就會進入母胎。應當知道受生之初名為羯羅藍（受精卵），並非其他物質，而是由父母的精血和合因緣，作為意識所依附的處所而存在。譬如依靠攪動裝有牛奶的瓶子，通過不斷地攪動才能產生酥油，否則不會產生。應當知道父母的不凈精血，羯羅藍的身體也是如此產生的。再者，難陀！有四個比喻，你應當仔細聽。比如依靠青草，蟲子才能產生，草不是蟲子，蟲子也不是脫離草而存在，但是依靠草的因緣和合，蟲子才能產生，身體呈現青色。難陀，應當知道，父親的精液、母親的血液和羯羅藍的身體也是如此，因緣和合而產生四大種（地、水、火、風）的根基。比如依靠牛糞產生蟲子，糞便不是蟲子，蟲子也不是脫離糞便而存在，但是依靠糞便的因緣和合，蟲子才能產生，身體呈現黃色。難陀，應當知道，父親的精液、母親的血液和羯羅藍的身體也是如此，因緣和合而產生四大種的根基。比如依靠棗子產生蟲子，棗子不是蟲子，蟲子也不是脫離棗子而存在，但是依靠棗子的因緣和合，蟲子才能產生，身體呈現紅色。難陀，應當知道，父親的精液、母親的血液和羯羅藍的身體也是如此，因緣和合而產生四大種的根基。比如依靠乳酪產生蟲子，身體呈現白色，廣泛地說，都是因緣和合而產生四大種的根基。再者，難陀！依靠父母的不凈羯羅藍，地界（堅硬的性質）顯現，以堅硬為特性。水界（濕潤的性質）顯現，以濕潤為特性。火界（溫暖的性質）顯現，以溫暖為特性。風界（輕動的性質）顯現，以輕動為特性。難陀！如果父母的不凈羯羅藍的身體只有地界而沒有水界，就會立即乾燥，全部散開。譬如手握乾麵粉灰等。如果只有水界而沒有地界，就會立即散開。

【English Translation】 English version: Vain thoughts. What are the ten? 'I will enter a house,' 'I will ascend a tower,' 'I will ascend a high hall,' 'I will ascend a bed,' 'I will enter a grass hut,' 'I will enter a leaf dwelling,' 'I will enter a thicket,' 'I will enter a forest,' 'I will enter a wall hole,' 'I will enter a fence.' Nanda (Buddha's disciple)! When such thoughts arise, one enters the mother's womb. Know that the first stage of life is called Kalala (embryo), which is not something else, but is formed by the union of the father's sperm and the mother's blood, as a place where consciousness dwells. For example, by churning a milk bottle, butter is produced through continuous churning, otherwise it will not be produced. Know that the impure sperm and blood of the parents, and the Kalala body, are produced in the same way. Furthermore, Nanda! There are four similes, listen carefully. Just as a worm is born from grass, the grass is not the worm, nor is the worm separate from the grass, but through the combination of causes and conditions of the grass, the worm is born, and its body is green. Nanda, know that the father's sperm, the mother's blood, and the Kalala body are also like this, the roots of the four great elements (earth, water, fire, wind) are born through the combination of causes and conditions. Just as a worm is born from cow dung, the dung is not the worm, nor is the worm separate from the dung, but through the combination of causes and conditions of the dung, the worm is born, and its body is yellow. Nanda, know that the father's sperm, the mother's blood, and the Kalala body are also like this, the roots of the four great elements are born through the combination of causes and conditions. Just as a worm is born from a date, the date is not the worm, nor is the worm separate from the date, but through the combination of causes and conditions of the date, the worm is born, and its body is red. Nanda, know that the father's sperm, the mother's blood, and the Kalala body are also like this, the roots of the four great elements are born through the combination of causes and conditions. Just as a worm is born from cheese, its body is white, and broadly speaking, the roots of the four great elements are born through the combination of causes and conditions. Furthermore, Nanda! Because of the impure Kalala of the parents, the earth element (the nature of hardness) appears, with hardness as its characteristic. The water element (the nature of moisture) appears, with moisture as its characteristic. The fire element (the nature of warmth) appears, with warmth as its characteristic. The wind element (the nature of lightness and movement) appears, with lightness and movement as its characteristic. Nanda! If the impure Kalala body of the parents only has the earth element and not the water element, it will immediately dry up and scatter completely. Like holding dry flour ash in your hand. If there is only the water element and not the earth element, it will immediately scatter.

如油渧水，由水界故地界不散，由地界故水界不流。難陀！羯羅藍身有地水界無火界者，而便爛壞，譬如夏月陰處肉團。難陀，羯羅藍身但有地水火界無風界者，即便不能增長廣大。此等皆由先業為因更互為緣，共相招感識乃得生，地界能持、水界能攝、火界能熟、風界能長。難陀！又如有人若彼弟子熟調沙糖，即以氣吹令其增廣，于內空虛猶如藕根。內身大種地水火風業力增長亦復如是。難陀！非父母不凈有羯羅藍體，亦非母腹、亦非是業、非因非緣，但由此等眾緣和會方始有胎。如新種子不被風日之所損壞，堅實無穴藏舉合宜，下於良田並有潤澤，因緣和合方有牙莖枝葉花果次第增長。難陀！此之種子，非離緣合牙等得生。如是應知，非唯父母、非但有業及以余緣而胎得生，要由父母精血因緣和合方有胎耳。難陀！如明眼人為求火故，將日光珠置於日中，以干牛糞而置其上，方有火生。如是應知，依父母精血因緣合故方有胎生。父母不凈成羯羅藍，號之為色，受想行識即是其名，說為名色。此之蘊聚可惡名色託生諸有，乃至少分剎那我不讚嘆。何以故？生諸有中是為大苦。譬如糞穢少亦是臭。如是應知，生諸有中少亦名苦。此五取蘊色受想行識，皆有生住增長及以衰壞。生即是苦，住即是病，增長衰壞即是老死。

【現代漢語翻譯】現代漢語譯本：就像油滴入水中，因為水的界限，油不會散開；因為地的界限，水不會流動。難陀！如果羯羅藍（受精卵）的身體只有地界和水界而沒有火界，就會腐爛壞掉，就像夏天陰涼處的肉塊一樣。難陀，如果羯羅藍的身體只有地界、水界和火界而沒有風界，就不能生長擴大。這些都是由於先前的業力為因，相互為緣，共同招感，識才能產生。地界能夠保持，水界能夠攝取，火界能夠成熟，風界能夠增長。難陀！又像有人，如果他的弟子熟練地調製沙糖，就用氣吹使它增大，內部空虛就像藕根一樣。內身四大種（地、水、火、風）的業力增長也是如此。難陀！羯羅藍的身體不是由父母的不凈之物單獨形成，也不是隻在母腹中，也不是隻有業力，不是沒有因緣，而是由這些眾多的因緣和合才開始有胎。就像新的種子，沒有被風和太陽損壞，堅實沒有孔洞，收藏得當，播種在良田里並有滋潤，因緣和合才會有牙、莖、枝、葉、花、果依次生長。難陀！這個種子，不是離開因緣就能生出牙等。應該知道，胎兒的產生，不是隻有父母，也不是隻有業力以及其他因緣，而是要由父母的精血因緣和合才有胎兒。難陀！就像明眼人爲了求火，將日光珠放在陽光下，再把乾燥的牛糞放在上面，才會有火產生。應該知道，依靠父母的精血因緣和合才會有胎兒產生。父母的不凈之物形成羯羅藍，稱之為色（物質），受、想、行、識就是它的名稱，稱為名色（精神和物質）。這個蘊聚（五蘊）可厭的名色託生于各種存在，哪怕是極少的一部分剎那，我也不讚嘆。為什麼呢？因為生於各種存在中是很大的痛苦。就像糞便，即使很少也是臭的。應該知道，生於各種存在中，即使很少也是痛苦的。這五取蘊（色、受、想、行、識），都有生、住、增長以及衰壞。生就是苦，住就是病，增長衰壞就是老死。 English version: Just as oil drips into water, it does not scatter due to the boundary of water; and due to the boundary of earth, water does not flow away. Nanda! If the 'kalala' (embryo) body has only the earth and water elements and lacks the fire element, it will rot and decay, like a lump of meat in a shady place during summer. Nanda, if the 'kalala' body has only the earth, water, and fire elements and lacks the wind element, it cannot grow and expand. All these arise due to past karma as the cause, mutually as conditions, jointly attracting, and consciousness is then produced. The earth element can hold, the water element can bind, the fire element can mature, and the wind element can grow. Nanda! It is also like someone whose disciple skillfully prepares sugar, and then blows air into it to make it expand, becoming hollow inside like a lotus root. The growth of the four great elements (earth, water, fire, wind) in the inner body due to karmic force is also like this. Nanda! The 'kalala' body is not formed solely from the impure substances of the parents, nor is it only in the mother's womb, nor is it only due to karma, nor is it without cause and condition, but it is only when these many conditions come together that a fetus begins to exist. Just like a new seed, not damaged by wind and sun, solid without holes, properly stored, sown in good soil and with moisture, the conditions come together for the sprout, stem, branches, leaves, flowers, and fruits to grow in sequence. Nanda! This seed cannot produce sprouts, etc., if it is separated from the conditions. It should be known that the birth of a fetus is not only due to the parents, nor only due to karma and other conditions, but it is only when the essence and blood of the parents come together as conditions that a fetus exists. Nanda! Just as a person with good eyesight, seeking fire, places a sunstone in the sunlight and then places dry cow dung on top of it, fire is then produced. It should be known that a fetus is born by relying on the coming together of the essence and blood of the parents as conditions. The impure substances of the parents form the 'kalala', which is called 'rupa' (form/matter), and 'vedana' (feeling), 'samjna' (perception), 'samskara' (mental formations), and 'vijnana' (consciousness) are its names, called 'nama-rupa' (name and form/mind and matter). This aggregation of 'skandhas' (aggregates), this detestable 'nama-rupa', is born into various existences, and even for a small fraction of a moment, I do not praise it. Why? Because being born into various existences is great suffering. Just like feces, even a small amount is foul. It should be known that being born into various existences, even a small amount, is called suffering. These five aggregates of clinging (form, feeling, perception, mental formations, consciousness) all have birth, abiding, growth, and decay. Birth is suffering, abiding is sickness, and growth and decay are old age and death.

【English Translation】 English version: Just as oil drips into water, it does not scatter due to the boundary of water; and due to the boundary of earth, water does not flow away. Nanda! If the 'kalala' (embryo) body has only the earth and water elements and lacks the fire element, it will rot and decay, like a lump of meat in a shady place during summer. Nanda, if the 'kalala' body has only the earth, water, and fire elements and lacks the wind element, it cannot grow and expand. All these arise due to past karma as the cause, mutually as conditions, jointly attracting, and consciousness is then produced. The earth element can hold, the water element can bind, the fire element can mature, and the wind element can grow. Nanda! It is also like someone whose disciple skillfully prepares sugar, and then blows air into it to make it expand, becoming hollow inside like a lotus root. The growth of the four great elements (earth, water, fire, wind) in the inner body due to karmic force is also like this. Nanda! The 'kalala' body is not formed solely from the impure substances of the parents, nor is it only in the mother's womb, nor is it only due to karma, nor is it without cause and condition, but it is only when these many conditions come together that a fetus begins to exist. Just like a new seed, not damaged by wind and sun, solid without holes, properly stored, sown in good soil and with moisture, the conditions come together for the sprout, stem, branches, leaves, flowers, and fruits to grow in sequence. Nanda! This seed cannot produce sprouts, etc., if it is separated from the conditions. It should be known that the birth of a fetus is not only due to the parents, nor only due to karma and other conditions, but it is only when the essence and blood of the parents come together as conditions that a fetus exists. Nanda! Just as a person with good eyesight, seeking fire, places a sunstone in the sunlight and then places dry cow dung on top of it, fire is then produced. It should be known that a fetus is born by relying on the coming together of the essence and blood of the parents as conditions. The impure substances of the parents form the 'kalala', which is called 'rupa' (form/matter), and 'vedana' (feeling), 'samjna' (perception), 'samskara' (mental formations), and 'vijnana' (consciousness) are its names, called 'nama-rupa' (name and form/mind and matter). This aggregation of 'skandhas' (aggregates), this detestable 'nama-rupa', is born into various existences, and even for a small fraction of a moment, I do not praise it. Why? Because being born into various existences is great suffering. Just like feces, even a small amount is foul. It should be known that being born into various existences, even a small amount, is called suffering. These five aggregates of clinging (form, feeling, perception, mental formations, consciousness) all have birth, abiding, growth, and decay. Birth is suffering, abiding is sickness, and growth and decay are old age and death.

是故難陀！誰于有海而生愛味，臥母胎中受斯劇苦？

「複次難陀！如是應知，凡入胎者，大數言之有三十八七日。初七日時胎居母腹，如㨝如癰，臥在糞穢如處鍋中，身根及識同居一處，壯熱煎熬極受辛苦，名羯羅藍。狀如粥汁或如酪漿，於七日中內熱煎煮，地界堅性、水界濕性、火界暖性、風界動性方始現前。

「難陀！第二七日胎居母腹，臥在糞穢如處鍋中，身根及識同居一處，壯熱煎熬極受辛苦。于母腹中有風自起，名為遍觸，從先業生，觸彼胎時名頞部陀。狀如稠酪、或如凝酥，於七日中內熱煎煮，四界現前。

「難陀！第三七日廣說如前。于母腹中有風，名刀鞘口，從先業生，觸彼胎時名曰閉尸。狀如鐵箸、或如蚯蚓，於七日中四界現前。

「難陀！第四七日廣說如前。于母腹中有風，名為內門，從先業生。吹擊胎箭，名為健南。狀如鞋楥、或如溫石，於七日中四界現前。

「難陀！第五七日廣說如前。于母腹中有風，名曰攝持。此風觸胎有五相現，所謂兩臂、兩䏶及頭。譬如春時天降甘雨，樹林郁茂增長枝條。此亦如是，五相顯現。

「難陀！第六七日，于母腹中有風，名曰廣大。此風觸胎有四相現，謂兩肘、兩膝。如春降雨，荑草生枝。此亦如是，四相顯現。

【現代漢語翻譯】現代漢語譯本：因此，難陀！是誰在有生之海中產生愛戀執著，以至於在母親的子宮中承受如此劇烈的痛苦？再者，難陀！你應該知道，凡是入胎的，大致來說有三十八個七天。最初的七天，胎兒在母親的腹中，像膿瘡或腫塊一樣，躺在糞便污穢之中，如同身處鍋中，身體的感官和意識同處一地，被強烈的熱力煎熬，極其痛苦，這被稱為羯羅藍（Kalala，指受精卵最初的凝結狀態）。它的形狀像粥汁或酪漿，在這七天中被內部的熱力煎煮，地界的堅固性、水界的濕潤性、火界的溫暖性、風界的流動性才開始顯現。難陀！第二個七天，胎兒在母親的腹中，躺在糞便污穢之中，如同身處鍋中，身體的感官和意識同處一地，被強烈的熱力煎熬，極其痛苦。在母親的腹中，有一種風自然產生，名為遍觸（Samsparsha），由先前的業力所生，當它觸及胎兒時，被稱為頞部陀（Arbuda，指受精卵的凝塊狀態）。它的形狀像濃稠的酪漿或凝固的酥油，在這七天中被內部的熱力煎煮，四界開始顯現。難陀！第三個七天，詳細情況如前所述。在母親的腹中，有一種風，名為刀鞘口（Kshurapra），由先前的業力所生，當它觸及胎兒時，被稱為閉尸（Pesi，指胎兒的肉團狀態）。它的形狀像鐵筷子或蚯蚓，在這七天中，四界開始顯現。難陀！第四個七天，詳細情況如前所述。在母親的腹中，有一種風，名為內門（Antardvara），由先前的業力所生。它吹擊胎兒，被稱為健南（Ghana，指胎兒的凝固狀態）。它的形狀像鞋楦或溫熱的石頭，在這七天中，四界開始顯現。難陀！第五個七天，詳細情況如前所述。在母親的腹中，有一種風，名為攝持（Samgraha）。這風觸及胎兒時，有五種形態顯現，即兩臂、兩腿和頭部。譬如春天降下甘雨，樹林茂盛，枝條生長。這裡也是如此，五種形態顯現。難陀！第六個七天，在母親的腹中，有一種風，名為廣大（Vipula）。這風觸及胎兒時，有四種形態顯現，即兩肘和兩膝。如同春天降雨，嫩草生出枝條。這裡也是如此，四種形態顯現。

【English Translation】 English version: Therefore, Nanda! Who is it that, in the ocean of existence, generates craving and attachment, and thus endures such intense suffering within the mother's womb? Furthermore, Nanda! You should know that, generally speaking, those who enter the womb spend thirty-eight periods of seven days. In the first seven days, the fetus resides in the mother's abdomen, like a boil or a tumor, lying in filth and excrement as if in a pot. The physical senses and consciousness are together in one place, intensely tormented by heat, experiencing extreme suffering. This is called Kalala (the initial congealed state of the fertilized egg). Its form is like porridge or buttermilk. During these seven days, it is cooked by internal heat, and the solid nature of the earth element, the wet nature of the water element, the warm nature of the fire element, and the moving nature of the wind element begin to manifest. Nanda! In the second seven days, the fetus resides in the mother's abdomen, lying in filth and excrement as if in a pot. The physical senses and consciousness are together in one place, intensely tormented by heat, experiencing extreme suffering. In the mother's abdomen, a wind arises naturally, called Samsparsha (pervasive touch), born from previous karma. When it touches the fetus, it is called Arbuda (the coagulated state of the fertilized egg). Its form is like thick buttermilk or solidified ghee. During these seven days, it is cooked by internal heat, and the four elements begin to manifest. Nanda! In the third seven days, the details are as before. In the mother's abdomen, there is a wind called Kshurapra (razor's edge), born from previous karma. When it touches the fetus, it is called Pesi (the fleshy mass of the fetus). Its form is like an iron chopstick or an earthworm. During these seven days, the four elements begin to manifest. Nanda! In the fourth seven days, the details are as before. In the mother's abdomen, there is a wind called Antardvara (inner door), born from previous karma. It strikes the fetus, and it is called Ghana (the solidified state of the fetus). Its form is like a shoe last or a warm stone. During these seven days, the four elements begin to manifest. Nanda! In the fifth seven days, the details are as before. In the mother's abdomen, there is a wind called Samgraha (gathering). When this wind touches the fetus, five forms appear: the two arms, the two legs, and the head. Just as in spring, when sweet rain falls, the forests flourish and branches grow, so it is here, the five forms appear. Nanda! In the sixth seven days, in the mother's abdomen, there is a wind called Vipula (vast). When this wind touches the fetus, four forms appear: the two elbows and the two knees. Just as in spring, when rain falls, tender grass sprouts branches, so it is here, the four forms appear.

「難陀！第七七日，于母腹中有風，名為旋轉。此風觸胎有四相現，謂兩手、兩腳。猶如聚沫、或如水苔，有此四相。

「難陀！第八七日，于母腹中有風，名曰翻轉。此風觸胎有二十相現，謂手足十指從此初出。猶如新雨，樹根始生。

「難陀！第九七日，于母腹中有風，名曰分散。此風觸胎有九種相現，謂二眼、二耳、二鼻並口，及下二穴。

「難陀！第十七日，于母腹中有風，名曰堅硬，令胎堅實。即此七日于母胎中，有風名曰普門。此風吹脹胎藏，猶如浮囊以氣吹滿。

「難陀！第十一七日，于母胎中有風，名曰疏通。此風觸胎令胎通徹，有九孔現。若母行立坐臥作事業時，彼風旋轉虛通漸令孔大。若風向上，上孔便開；若向下時，即通下穴。譬如鍛師及彼弟子以橐扇時上下通氣，風作事已即便隱滅。

「難陀！第十二七日，于母腹中有風，名曰曲口。此風吹胎，於左右邊作大小腸猶如藕絲，如是依身交絡而住。即此七日，復有風名曰穿發，于彼胎內作一百三十節無有增減，復由風力作百一禁處。

「難陀！第十三七日，于母腹中，以前風力知有飢渴，母飲食時所有滋味，從臍而入藉以資身。

「難陀！第十四七日，于母腹中有風，名曰線口。其風令胎

【現代漢語翻譯】現代漢語譯本：「難陀（Nanda，佛陀的堂弟）！在第七個七日，母親的腹中有一股風，名為『旋轉』。這股風觸及胎兒時，會出現四種形態，即兩手和兩腳。它們就像一團泡沫或水苔一樣，呈現出這四種形態。「難陀！在第八個七日，母親的腹中有一股風，名為『翻轉』。這股風觸及胎兒時，會出現二十種形態，即手足的十個指頭開始出現。這就像新雨過後，樹根開始生長一樣。「難陀！在第九個七日，母親的腹中有一股風，名為『分散』。這股風觸及胎兒時，會出現九種形態，即兩隻眼睛、兩隻耳朵、兩個鼻孔、嘴巴以及下方的兩個孔穴。「難陀！在第十個七日，母親的腹中有一股風，名為『堅硬』，使胎兒變得堅實。在這七日裡，母親的胎中還有一股風，名為『普門』。這股風吹脹胎兒的身體，就像一個充滿氣的浮囊一樣。「難陀！在第十一個七日，母親的胎中有一股風，名為『疏通』。這股風觸及胎兒，使胎兒變得通透，出現九個孔穴。當母親行走、站立、坐臥或做其他事情時，這股風旋轉並逐漸使孔穴變大。如果風向上吹，上面的孔穴就會打開；如果風向下吹，下面的孔穴就會打開。這就像鐵匠和他的徒弟用風箱扇風時，上下通氣一樣，風完成工作后就會消失。「難陀！在第十二個七日，母親的腹中有一股風，名為『曲口』。這股風吹動胎兒，在左右兩邊形成大小腸，就像藕絲一樣，交錯地依附在身體上。在這七日裡，還有一股風名為『穿發』，在胎兒體內形成一百三十個節，不多也不少，並且藉助風的力量形成一百零一個禁處。「難陀！在第十三個七日，母親的腹中，由於之前的風力，胎兒開始知道飢餓和口渴。當母親進食時，所有的滋味都會從臍帶進入，用來滋養胎兒的身體。「難陀！在第十四個七日，母親的腹中有一股風，名為『線口』。這股風使胎兒...

【English Translation】 English version: 「Nanda (Buddha's cousin)! On the seventh seven-day period, there is a wind in the mother's womb called 『Rotation』. When this wind touches the fetus, four forms appear, namely the two hands and two feet. They are like a cluster of foam or water moss, presenting these four forms. 「Nanda! On the eighth seven-day period, there is a wind in the mother's womb called 『Turning Over』. When this wind touches the fetus, twenty forms appear, namely the ten fingers and toes of the hands and feet begin to emerge. This is like the roots of trees beginning to grow after a new rain. 「Nanda! On the ninth seven-day period, there is a wind in the mother's womb called 『Dispersion』. When this wind touches the fetus, nine forms appear, namely the two eyes, two ears, two nostrils, the mouth, and the two openings below. 「Nanda! On the tenth seven-day period, there is a wind in the mother's womb called 『Hardening』, which makes the fetus firm. During these seven days, there is also a wind in the mother's womb called 『Universal Gate』. This wind inflates the fetus's body, like an air-filled float. 「Nanda! On the eleventh seven-day period, there is a wind in the mother's womb called 『Clearing』. This wind touches the fetus, making it transparent, and nine openings appear. When the mother walks, stands, sits, lies down, or does other things, this wind rotates and gradually enlarges the openings. If the wind blows upward, the upper openings will open; if the wind blows downward, the lower openings will open. This is like when a blacksmith and his apprentice use bellows to fan the fire, the air flows up and down, and after the wind has done its work, it disappears. 「Nanda! On the twelfth seven-day period, there is a wind in the mother's womb called 『Curved Mouth』. This wind blows on the fetus, forming the large and small intestines on the left and right sides, like lotus roots, intertwined and attached to the body. During these seven days, there is also a wind called 『Piercing Hair』, which forms one hundred and thirty joints in the fetus's body, no more and no less, and with the power of the wind, it forms one hundred and one restricted areas. 「Nanda! On the thirteenth seven-day period, in the mother's womb, due to the previous wind power, the fetus begins to know hunger and thirst. When the mother eats, all the flavors enter through the umbilical cord to nourish the fetus's body. 「Nanda! On the fourteenth seven-day period, there is a wind in the mother's womb called 『Thread Mouth』. This wind makes the fetus...

生一千筋：身前有二百五十，身後有二百五十，右邊二百五十，左邊二百五十。

「難陀！第十五七日，于母腹中有風，名曰蓮花。能與胎子作二十種脈，吸諸滋味；身前有五，身後有五，右邊有五，左邊有五。其脈有種種名及種種色，或名伴、或名力、或名勢。色有青黃赤白、豆蘇油酪等色，更有多色共相和雜。難陀！其二十脈，別各有四十脈以為眷屬，合有八百吸氣之脈，于身前後左右各有二百。難陀！此八百脈，各有一百道脈眷屬相連，合有八萬：前有二萬，後有二萬，右有二萬，左有二萬。難陀！此八萬脈復有眾多孔穴，或一孔二孔乃至七孔，一一各與毛孔相連，猶如藕根有多孔隙。

「難陀！第十六七日，于母腹中有風，名曰甘露行。此風能為方便，安置胎子二眼處所。如是兩耳兩鼻口咽胸臆，令食入得停貯之處，能令通過出入氣息。譬如陶師及彼弟子取好泥團安在輪上，隨其器物形勢安布令無差舛。此由業風能作如是，于眼等處隨勢安布，乃至能令通過出入氣息亦無爽失。

「難陀！第十七七日，于母腹中有風，名曰毛拂口。此風能于胎子眼耳鼻口咽喉胸臆食入之處，令其滑澤，通出入氣息安置處所。譬如巧匠若彼男女，取塵翳鏡以油及灰，或以細土揩拭令凈。此由業風能作如是，安

【現代漢語翻譯】現代漢語譯本生出一千條筋脈：身體前面有二百五十條，身體後面有二百五十條，右邊有二百五十條，左邊有二百五十條。

『難陀（Ananda，佛陀的堂弟兼侍者）！第十五個七天，在母親的腹中有一股風，名為蓮花。它能為胎兒形成二十條脈絡，吸收各種滋味；身體前面有五條，身體後面有五條，右邊有五條，左邊有五條。這些脈絡有各種各樣的名稱和顏色，有的叫伴，有的叫力，有的叫勢。顏色有青、黃、赤、白，以及豆、酥、油、酪等顏色，還有多種顏色混合在一起。難陀！這二十條脈絡，每一條都有四十條脈絡作為眷屬，總共有八百條吸收氣息的脈絡，在身體的前後左右各有二百條。難陀！這八百條脈絡，每一條都有一百條道脈作為眷屬相連，總共有八萬條：前面有二萬條，後面有二萬條，右邊有二萬條，左邊有二萬條。難陀！這八萬條脈絡還有許多孔穴，或者一個孔，或者兩個孔，乃至七個孔，每一個孔都與毛孔相連，就像藕根有很多孔隙一樣。

『難陀！第十六個七天，在母親的腹中有一股風，名為甘露行。這股風能夠方便地安置胎兒的眼睛所在的位置。像這樣，還有兩隻耳朵、兩個鼻孔、嘴巴、咽喉、胸腔，使食物進入后能夠停留的地方，能夠讓氣息通過出入。譬如陶工和他的弟子把好的泥團放在輪子上，隨著器物的形狀安排佈置，使其沒有差錯。這由業風能夠做到這樣，在眼睛等處隨著形勢安排佈置，乃至能夠讓氣息通過出入也沒有絲毫差錯。

『難陀！第十七個七天，在母親的腹中有一股風，名為毛拂口。這股風能夠使胎兒的眼睛、耳朵、鼻子、嘴巴、咽喉、胸腔、食物進入的地方變得光滑，使氣息通過出入的地方安置妥當。譬如巧匠或者男女，拿來蒙塵的鏡子，用油和灰，或者用細土擦拭乾凈。這由業風能夠做到這樣，安置

【English Translation】 English version One thousand tendons are produced: two hundred and fifty in front of the body, two hundred and fifty behind the body, two hundred and fifty on the right side, and two hundred and fifty on the left side.

'Ananda! On the fifteenth seven-day period, there is a wind in the mother's womb called Lotus. It can form twenty vessels for the fetus, absorbing various flavors; five in front of the body, five behind the body, five on the right side, and five on the left side. These vessels have various names and colors, some are called companions, some are called strength, and some are called power. The colors are blue, yellow, red, white, and the colors of beans, ghee, oil, and cheese, and there are many colors mixed together. Ananda! Each of these twenty vessels has forty vessels as its retinue, totaling eight hundred vessels that absorb breath, with two hundred each in front, behind, right, and left of the body. Ananda! Each of these eight hundred vessels has one hundred channel vessels connected as its retinue, totaling eighty thousand: twenty thousand in front, twenty thousand behind, twenty thousand on the right, and twenty thousand on the left. Ananda! These eighty thousand vessels also have many holes, either one hole, two holes, or even seven holes, each of which is connected to a pore, just like the lotus root has many pores.

'Ananda! On the sixteenth seven-day period, there is a wind in the mother's womb called Nectar Flow. This wind can conveniently place the fetus's eyes in their positions. Similarly, it places the two ears, two nostrils, mouth, throat, and chest, so that the place where food enters can stay, and it allows breath to pass in and out. For example, a potter and his apprentice place a good lump of clay on a wheel, arranging it according to the shape of the vessel so that there are no errors. This is done by the karma wind, which can arrange things in the eyes and other places according to the situation, and even allow breath to pass in and out without any mistakes.

'Ananda! On the seventeenth seven-day period, there is a wind in the mother's womb called Hair-Sweeping Mouth. This wind can make the fetus's eyes, ears, nose, mouth, throat, chest, and the place where food enters smooth, and properly place the place where breath passes in and out. For example, a skilled craftsman or man or woman takes a dusty mirror and cleans it with oil and ash, or with fine soil. This is done by the karma wind, which can arrange

布處所無有障礙。

「難陀！第十八七日，于母腹中有風，名曰無垢。能令胎子六處清凈，如日月輪大云覆蔽，猛風忽起吹雲四散，光輪清凈。難陀！此業風力，令其胎子六根清凈，亦復如是。

「難陀！第十九七日，于母腹內令其胎子成就四根：眼、耳、鼻、舌。入母腹時先得三根，謂身、命、意。

「難陀！第二十七日，于母腹中有風，名曰堅固。此風依胎左腳生指節二十骨，右腳亦生二十骨，足跟四骨，髆有二骨，膝有二骨，䏶有二骨，腰髁有三骨，脊有十八骨，脅有二十四骨。復依左手生指節二十骨，復依右手亦生二十。腕有二骨，臂有四骨，胸有七骨，肩有七骨，項有四骨，頷有二骨，齒有三十二骨，髑髏四骨。難陀！譬如塑師或彼弟子，先用硬木作其相狀，次以繩纏，后安諸泥，以成形像。此業風力安布諸骨亦復如是。此中大骨數有二百，除余小骨。

「難陀！第二十一七日，于母腹中有風，名曰生起。能令胎子身上生肉。譬如泥師先好調泥泥於墻壁。此風生肉亦復如是。

「難陀！第二十二七日，于母腹中有風，名曰浮流。此風能令胎子生血。

「難陀！第二十三七日，于母腹內有風，名曰凈持。此風能令胎子生皮。

「難陀！第二十四七日，于母腹中有

【現代漢語翻譯】現代漢語譯本佈施之處沒有障礙。『難陀（Ananda，佛陀的堂弟和弟子）！第十八個七日，在母親的腹中有一股風，名為無垢（Vimala）。它能使胎兒的六處清凈，就像日月輪被大云覆蓋，突然一陣猛風吹散雲朵，光輪變得清凈一樣。難陀！這股業風的力量，使胎兒的六根清凈，也是如此。『難陀！第十九個七日，在母親的腹內，使胎兒成就四根：眼、耳、鼻、舌。進入母親腹中時，先得到三根，即身、命、意。『難陀！第二十個七日，在母親的腹中有一股風，名為堅固（Dridha）。這股風依附胎兒的左腳，生出二十個指節骨；右腳也生出二十個指節骨；腳跟有四塊骨；踝骨有兩塊；膝蓋有兩塊骨；大腿有兩塊骨；腰部有三塊骨；脊椎有十八塊骨；肋骨有二十四塊骨。又依附左手，生出二十個指節骨；又依附右手，也生出二十個指節骨；手腕有兩塊骨；手臂有四塊骨；胸部有七塊骨；肩膀有七塊骨；頸部有四塊骨；下巴有兩塊骨；牙齒有三十二塊骨；頭蓋骨有四塊骨。難陀！譬如塑像師或他的弟子，先用硬木做出形狀，然後用繩子纏繞，再安上泥土，以形成形象。這股業風的力量安布諸骨也是如此。這裡的大骨頭有二百塊，除去其餘的小骨頭。『難陀！第二十一個七日，在母親的腹中有一股風，名為生起（Utthapana）。它能使胎兒身上長肉。譬如泥瓦匠先調好泥，然後塗在墻壁上。這股風生肉也是如此。『難陀！第二十二個七日，在母親的腹中有一股風，名為浮流（Plavana）。這股風能使胎兒產生血液。『難陀！第二十三個七日，在母親的腹內有一股風，名為凈持（Suchi-dhara）。這股風能使胎兒長出面板。『難陀！第二十四個七日，在母親的腹中有一股風，

【English Translation】 English version There is no obstruction in the place of giving. 'Ananda! On the eighteenth seven-day period, there is a wind in the mother's womb called Vimala (Immaculate). It can purify the six senses of the fetus, just as the sun and moon are covered by large clouds, and suddenly a strong wind blows the clouds away, making the light clear. Ananda! The power of this karma wind also purifies the six senses of the fetus in the same way. 'Ananda! On the nineteenth seven-day period, in the mother's womb, it causes the fetus to develop four senses: eyes, ears, nose, and tongue. When entering the mother's womb, three senses are obtained first, namely body, life, and mind. 'Ananda! On the twentieth seven-day period, there is a wind in the mother's womb called Dridha (Firm). This wind attaches to the fetus's left foot, producing twenty phalangeal bones; the right foot also produces twenty phalangeal bones; there are four bones in the heel; two bones in the ankle; two bones in the knee; two bones in the thigh; three bones in the waist; eighteen bones in the spine; twenty-four bones in the ribs. It also attaches to the left hand, producing twenty phalangeal bones; it also attaches to the right hand, also producing twenty phalangeal bones; there are two bones in the wrist; four bones in the arm; seven bones in the chest; seven bones in the shoulder; four bones in the neck; two bones in the jaw; thirty-two bones in the teeth; four bones in the skull. Ananda! Just like a sculptor or his disciple, first makes a shape with hard wood, then wraps it with rope, and then puts on mud to form an image. The power of this karma wind arranges the bones in the same way. There are two hundred large bones here, excluding the remaining small bones. 'Ananda! On the twenty-first seven-day period, there is a wind in the mother's womb called Utthapana (Rising). It can cause the fetus to grow flesh on its body. Just like a plasterer first mixes the mud well and then applies it to the wall. This wind also produces flesh in the same way. 'Ananda! On the twenty-second seven-day period, there is a wind in the mother's womb called Plavana (Floating). This wind can cause the fetus to produce blood. 'Ananda! On the twenty-third seven-day period, there is a wind in the mother's womb called Suchi-dhara (Pure-Holder). This wind can cause the fetus to grow skin. 'Ananda! On the twenty-fourth seven-day period, there is a wind in the mother's womb,

風，名曰滋漫。此風能令胎子面板光悅。

「難陀！第二十五七日，于母腹中有風，名曰持城。此風能令胎子血肉滋潤。

「難陀！第二十六七日，于母腹中有風，名曰產生。能令胎子身生髮毛爪甲，此皆一一共脈相連。

「難陀！第二十七七日，于母腹中有風，名曰曲藥。此風能令胎子發毛爪甲悉皆成就。難陀！由其胎子先造惡業慳澀吝惜，于諸財物堅固執著不肯惠施，不受父母師長言教，以身語意造不善業，日夜增長當受斯報。若生人間，所得果報皆不稱意。若諸世人以長為好，彼即短。若以短為好，彼即長。以粗為好，彼即細。若以細為好，彼即粗。若支節相近為好，彼即相離。若相離為好，彼即相近。若多為好，彼即少。若少為好，彼即多。愛肥便瘦、愛瘦便肥，愛怯便勇、愛勇便怯，愛白便黑、愛黑便白。難陀！又由惡業感得惡報，聾盲瘖啞愚鈍醜陋，所出音響人不樂聞，手足攣躄形如餓鬼。親屬皆憎不欲相見，況復餘人。所有三業向人說時，他不信受不將在意。何以故？由彼先世造諸惡業，獲如是報。難陀！由其胎子先修福業，好施不慳憐愍貧乏，于諸財物無吝著心，所造善業日夜增長，當受勝報。若生人間，所受果報悉皆稱意。若諸世人以長為好，則長。若以短為好，則短。粗細合

【現代漢語翻譯】現代漢語譯本：風，名為滋漫（Ziman）。這種風能夠使胎兒的面板光滑潤澤。難陀（Nanda）！第二十五個七天，在母親的腹中有一種風，名為持城（Chicheng）。這種風能夠使胎兒的血肉滋潤。難陀！第二十六個七天，在母親的腹中有一種風，名為產生（Shengcheng）。這種風能夠使胎兒的身體生長出毛髮和指甲，這些都一一與脈絡相連。難陀！第二十七個七天，在母親的腹中有一種風，名為曲藥（Quyue）。這種風能夠使胎兒的毛髮和指甲全部長成。難陀！由於胎兒先前造作惡業，吝嗇慳貪，對於各種財物執著不肯施捨，不接受父母師長的教誨，以身語意造作不善之業，日夜增長，應當承受這樣的果報。如果出生在人間，所得到的果報都不如意。如果世人認為長的好，他就會是短的。如果認為短的好，他就會是長的。認為粗的好，他就會是細的。如果認為細的好，他就會是粗的。如果認為肢體相近的好，他就會是相離的。如果認為相離的好，他就會是相近的。如果認為多好，他就會是少。如果認為少好，他就會是多。喜歡肥胖卻變得瘦弱，喜歡瘦弱卻變得肥胖，喜歡膽怯卻變得勇敢，喜歡勇敢卻變得膽怯，喜歡白皙卻變得黝黑，喜歡黝黑卻變得白皙。難陀！又因為惡業感得惡報，會聾啞、盲啞、愚鈍醜陋，所發出的聲音人們不喜歡聽，手腳攣縮，形如餓鬼。親屬都憎恨他，不想見到他，更何況是其他人。他所說的三業，別人不相信也不放在心上。為什麼呢？因為他前世造作了各種惡業，所以獲得這樣的果報。難陀！由於胎兒先前修習福業，喜歡佈施不慳吝，憐憫貧窮困乏的人，對於各種財物沒有吝惜執著之心，所造的善業日夜增長，應當承受殊勝的果報。如果出生在人間，所受的果報都稱心如意。如果世人認為長的好，他就會是長的。如果認為短的好，他就會是短的。粗細合適

【English Translation】 English version: The wind is named Ziman. This wind can make the fetus's skin smooth and lustrous. Nanda! On the twenty-fifth seven-day period, there is a wind in the mother's womb named Chicheng. This wind can nourish the fetus's flesh and blood. Nanda! On the twenty-sixth seven-day period, there is a wind in the mother's womb named Shengcheng. This wind can cause the fetus's body to grow hair and nails, all of which are connected to the meridians. Nanda! On the twenty-seventh seven-day period, there is a wind in the mother's womb named Quyue. This wind can cause the fetus's hair and nails to fully develop. Nanda! Because the fetus previously committed evil deeds, being stingy and miserly, clinging to various possessions and refusing to give them away, not accepting the teachings of parents and teachers, and creating unwholesome actions with body, speech, and mind, which increase day and night, they should receive such retribution. If born into the human realm, the results they receive will not be as desired. If people in the world consider long to be good, they will be short. If they consider short to be good, they will be long. If they consider coarse to be good, they will be fine. If they consider fine to be good, they will be coarse. If they consider limbs close together to be good, they will be far apart. If they consider far apart to be good, they will be close together. If they consider much to be good, they will have little. If they consider little to be good, they will have much. They love being fat but become thin, love being thin but become fat, love being timid but become brave, love being brave but become timid, love being fair but become dark, love being dark but become fair. Nanda! Also, due to evil karma, they receive evil retribution, becoming deaf, blind, mute, dull, and ugly, with sounds that people do not like to hear, with contracted hands and feet, and a form like a hungry ghost. Relatives hate them and do not want to see them, let alone others. When they speak of their three karmas, others do not believe or take them to heart. Why is this? Because in their previous lives, they committed various evil deeds, and thus receive such retribution. Nanda! Because the fetus previously cultivated meritorious deeds, liking to give without being stingy, having compassion for the poor and needy, having no attachment to possessions, and the good deeds they created increase day and night, they should receive superior retribution. If born into the human realm, the results they receive will all be as desired. If people in the world consider long to be good, they will be long. If they consider short to be good, they will be short. Coarse and fine are suitable.

度支節應宜，多少肥瘦勇怯顏色無不愛者，六根具足端正超倫，詞辯分明音聲和雅，人相皆具見者歡喜。所有三業向人說時，他皆信受敬念在心。何以故？由彼先世造諸善業，獲如是報。難陀！胎若是男，在母右脅蹲居而坐，兩手掩面向母脊住。若是女者，在母左脅蹲居而坐，兩手掩面向母腹住。在生藏下、熟藏之上，生物下鎮、熟物上刺，如縛五處插在尖摽。若母多食或時少食皆受苦惱，如是若食極膩、或食乾燥、極冷極熱、鹹淡苦醋、或太甘辛，食此等時皆受苦痛。若母行欲，或急行走、或時危坐、久坐久臥、跳躑之時，悉皆受苦。難陀當知，處母胎中有如是等種種諸苦逼迫其身，不可具說。於人趣中受如此苦，何況惡趣地獄之中苦難比喻。是故難陀！誰有智者，樂居生死無邊苦海受斯厄難？

「難陀！第二十八七日，于母腹中，胎子便生八種顛倒之想。云何為八？所謂屋想、乘想、園想、樓閣想、樹林想、床座想、河想、池想，實無此境妄生分別。

「難陀！第二十九七日，于母腹中有風，名曰花條。此風能吹胎子，令其形色鮮白凈潔。或由業力令色黧黑、或復青色，更有種種雜類顏色。或令乾燥無有滋潤，白光黑光隨色而出。

「難陀！第三十七日，于母腹中有風，名曰鐵口。此風能吹胎

【現代漢語翻譯】現代漢語譯本：『難陀（Ananda，佛陀的堂弟和弟子）！胎兒的肢體比例勻稱，無論肥胖或瘦弱，勇敢或怯懦，膚色如何，都令人喜愛。六根（眼、耳、鼻、舌、身、意）完好，容貌端正超凡，言辭辯才清晰，聲音和諧悅耳，具備所有令人喜悅的相貌。當他以身、口、意三業向人表達時，人們都會信服並敬念於心。這是為什麼呢？因為他前世造作了各種善業，所以獲得這樣的果報。難陀！如果胎兒是男孩，他會在母親的右脅蹲坐，雙手掩面，背對母親的脊柱。如果是女孩，她會在母親的左脅蹲坐，雙手掩面，面向母親的腹部。胎兒位於生藏之下，熟藏之上，被生物向下壓迫，被熟物向上刺痛，就像被捆綁在五個地方，插在尖銳的標桿上。如果母親吃得過多或過少，胎兒都會感到痛苦。同樣，如果母親吃了過於油膩、乾燥、極冷、極熱、鹹淡苦醋、或太甜太辣的食物，胎兒都會感到痛苦。如果母親行房事，或快速行走，或坐姿不穩，久坐久臥，跳躍時，胎兒都會感到痛苦。難陀，你應該知道，在母親的子宮中，有如此種種的痛苦逼迫著胎兒的身體，無法一一詳述。在人道中尚且承受如此痛苦，更何況惡道地獄中的痛苦，更是無法比擬。因此，難陀！哪個有智慧的人，會樂於居住在生死無邊的苦海中，承受這樣的災難呢？』『難陀！在第二十八個七天里，胎兒在母親的腹中，會產生八種顛倒的妄想。哪八種呢？分別是房屋的妄想、車輛的妄想、花園的妄想、樓閣的妄想、樹林的妄想、床座的妄想、河流的妄想、池塘的妄想，實際上並沒有這些境界，只是虛妄地產生分別。』『難陀！在第二十九個七天里，在母親的腹中有一股風，名叫花條。這股風能夠吹拂胎兒，使其形色鮮白潔凈。或者由於業力的作用，使其顏色變為黑色，或者變為青色，或者有各種雜色。或者使其乾燥沒有滋潤，白光或黑光隨著顏色而顯現。』『難陀！在第三十個七天里，在母親的腹中有一股風，名叫鐵口。這股風能夠吹拂胎兒，使』

【English Translation】 English version: 'Ananda (Buddha's cousin and disciple)! The fetus's limbs are well-proportioned, whether fat or thin, brave or timid, whatever the color, it is lovable. The six senses (eyes, ears, nose, tongue, body, and mind) are complete, the appearance is upright and extraordinary, the speech is clear and eloquent, the voice is harmonious and pleasant, possessing all the pleasing features. When he expresses himself to others through his three karmas of body, speech, and mind, people will believe and respect him in their hearts. Why is this so? Because he has created various good karmas in his previous lives, and thus receives such a reward. Ananda! If the fetus is a boy, he will sit squatting on the mother's right side, with his hands covering his face, facing the mother's spine. If it is a girl, she will sit squatting on the mother's left side, with her hands covering her face, facing the mother's abdomen. The fetus is located below the raw organs and above the cooked organs, being pressed down by the raw substances and pierced upwards by the cooked substances, as if bound in five places and stuck on sharp stakes. If the mother eats too much or too little, the fetus will feel pain. Similarly, if the mother eats food that is too greasy, dry, extremely cold, extremely hot, salty, bland, bitter, sour, or too sweet or spicy, the fetus will feel pain. If the mother engages in sexual activity, or walks quickly, or sits unsteadily, sits or lies down for a long time, or jumps, the fetus will feel pain. Ananda, you should know that in the mother's womb, there are such various kinds of suffering that oppress the fetus's body, which cannot be fully described. If one suffers so much in the human realm, how much more suffering is there in the evil realms of hell, which is beyond comparison. Therefore, Ananda! Who with wisdom would be happy to dwell in the boundless sea of suffering of birth and death, enduring such calamities?' 'Ananda! In the twenty-eighth seven-day period, in the mother's womb, the fetus will develop eight kinds of inverted delusions. What are the eight? They are the delusion of a house, the delusion of a vehicle, the delusion of a garden, the delusion of a pavilion, the delusion of a forest, the delusion of a bed, the delusion of a river, and the delusion of a pond. In reality, there are no such realms, but false distinctions arise.' 'Ananda! In the twenty-ninth seven-day period, there is a wind in the mother's womb called Flower Branch. This wind can blow on the fetus, making its form and color fresh, white, and pure. Or due to the power of karma, its color may become black, or blue, or various mixed colors. Or it may become dry and without moisture, with white or black light appearing according to the color.' 'Ananda! In the thirtieth seven-day period, there is a wind in the mother's womb called Iron Mouth. This wind can blow on the fetus, making'

子發毛爪甲令得生長，白黑諸光皆隨業現，如上所說。

「難陀！第三十一七日，于母腹中胎子漸大。如是三十二七、三十三七、三十四七日已來，增長廣大。

「難陀！第三十五七日，子于母腹支體具足。

「難陀！第三十六七日，其子不樂住母腹中。

「難陀！第三十七七日，于母腹中，胎子便生三種不顛倒想，所謂不凈想、臭穢想、黑暗想，依一分說。

「難陀！第三十八七日，于母腹中有風，名曰藍花。此風能令胎子轉身向下，長舒兩臂趣向產門。次復有風名曰趣下，由業力故風吹胎子，令頭向下雙腳向上將出產門。難陀！若彼胎子於前身中造眾惡業並墮人胎，由此因緣將欲出時，手腳橫亂不能轉側，便於母腹以取命終。時有智慧女人或善醫者，以暖蘇油或榆皮汁及余滑物涂其手上，即以中指夾薄刀子利若鋒芒。內如糞廁黑闇臭穢可惡坑中，有無量千蟲恒所居止，臭汁常流精血腐爛深可厭患，薄皮覆蓋惡業身瘡。於斯穢處，推手令入，以利刀子臠割兒身片片抽出。其母由斯受不稱意極痛辛苦，因此命終；設復得存與死無異。難陀！若彼胎子善業所感，假令顛倒不損其母，安隱生出不受辛苦。難陀！若是尋常無此厄者，至三十八七日將欲產時，母受大苦性命幾死方得出胎。難陀

【現代漢語翻譯】現代漢語譯本：

頭髮、毛髮、指甲等生長，白色和黑色的光澤都隨著業力顯現，就像上面所說的那樣。難陀（佛陀的堂弟）！第三十一週，胎兒在母親腹中逐漸長大。像這樣，三十二週、三十三週、三十四周以來，胎兒增長擴大。難陀！第三十五週，胎兒在母親腹中四肢齊全。難陀！第三十六週，胎兒不喜歡待在母親腹中。難陀！第三十七週，在母親腹中，胎兒便產生三種不顛倒的想法，即不凈的想法、臭穢的想法、黑暗的想法，這是就一部分情況而言。難陀！第三十八週，在母親腹中有風，名叫藍花。這風能使胎兒轉身向下，伸長雙臂朝向產門。接著又有風名叫趣下，由於業力的緣故，風吹動胎兒，使其頭向下，雙腳向上，將要從產門出來。難陀！如果那個胎兒在前世造作了許多惡業並墮入人胎，由於這個因緣，將要出生時，手腳橫亂不能轉動，就在母親腹中死去。這時，有智慧的女人或好的醫生，用溫熱的酥油或榆樹皮汁以及其他潤滑的東西塗在手上，然後用中指夾著薄而鋒利的刀子。進入像糞坑一樣黑暗、臭穢、可惡的坑中，那裡有無數的蟲子居住，臭汁經常流淌，精血腐爛，令人厭惡，薄皮覆蓋著惡業造成的瘡。在這個污穢的地方，把手伸進去，用鋒利的刀子把胎兒的身體一塊塊割下來取出。他的母親因此遭受不順心、極其痛苦的折磨，因此而死；即使活下來也和死沒什麼兩樣。難陀！如果那個胎兒是善業所感，即使顛倒也不會傷害他的母親，平安出生不受痛苦。難陀！如果是一般沒有這種厄難的，到了第三十八週將要生產時，母親會遭受巨大的痛苦，性命幾乎不保才能生出胎兒。難陀！

【English Translation】 English version:

The hair, body hair, nails, etc., grow, and the white and black luster all appear according to karma, as mentioned above. Nanda (Buddha's cousin)! In the thirty-first week, the fetus gradually grows larger in the mother's womb. Like this, from the thirty-second, thirty-third, and thirty-fourth weeks, the fetus grows and expands. Nanda! In the thirty-fifth week, the fetus has all its limbs in the mother's womb. Nanda! In the thirty-sixth week, the fetus does not like to stay in the mother's womb. Nanda! In the thirty-seventh week, in the mother's womb, the fetus develops three non-inverted thoughts, namely, the thought of impurity, the thought of foulness, and the thought of darkness, speaking from one perspective. Nanda! In the thirty-eighth week, there is a wind in the mother's womb called 'Blue Flower'. This wind can cause the fetus to turn downwards, stretching its arms towards the birth canal. Then there is another wind called 'Going Down', due to the power of karma, the wind blows the fetus, causing its head to go down and its feet to go up, about to come out of the birth canal. Nanda! If that fetus has committed many evil deeds in its previous life and has fallen into a human womb, due to this cause, when it is about to be born, its hands and feet are in disarray and cannot turn, and it dies in the mother's womb. At this time, a wise woman or a good doctor, using warm ghee or elm bark juice and other lubricants, applies them to their hands, and then uses the middle finger to hold a thin and sharp knife. They enter a dark, foul, and disgusting pit like a cesspool, where countless insects live, foul juices constantly flow, and essence and blood rot, which is disgusting, and a thin skin covers the sores caused by evil karma. In this filthy place, they push their hand in and use the sharp knife to cut the fetus's body piece by piece and take it out. His mother suffers from discomfort and extreme pain, and dies because of it; even if she survives, it is no different from death. Nanda! If that fetus is influenced by good karma, even if it is inverted, it will not harm its mother, and it will be born safely without suffering. Nanda! If it is a normal case without this kind of calamity, when it is about to give birth in the thirty-eighth week, the mother will suffer great pain, and her life will be almost lost before the fetus can be born. Nanda!

！汝可審觀，當求出離。」

大寶積經卷第五十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十七

大唐三藏義凈譯佛說入胎藏會第十四之二

爾時世尊復告難陀：「汝今既知胎苦生苦，應識凡受胎生者是極苦惱。初生之時，或男或女，墮人手內或在衣等、安在日中或在陰處、或置搖車或居牀蓆懷抱之內，由是因緣，皆受酸辛楚毒極苦。難陀！如牛剝皮近墻而住被墻蟲所食，若近樹草樹草蟲食，若居空處諸蟲唼食，皆受苦惱。初生亦爾，以暖水洗受大苦惱，如癩病人面板潰爛膿血橫流，加之杖捶極受楚切。生身之後，飲母血垢而得長大。言血垢者，于聖法律中即乳汁是。難陀！既有如是種種極苦無一可樂，誰有智者，於斯苦海而生愛戀，常為流轉無有休息？生七日已，身內即有八萬戶蟲縱橫啖食。難陀！有一尸蟲名曰食發，依髮根住常食其發。有二戶蟲，一名伏藏、二名粗頭，依頭而住常食其頭。有一戶蟲名曰繞眼，依眼而住常食于眼。有四戶蟲，一名驅逐、二名奔走、三名屋宅、四名圓滿，依腦而住常食于腦。有一戶蟲名曰稻葉，依耳食耳。有一戶蟲名曰藏口，依鼻食鼻。有二戶蟲，一名遙擲、二名遍擲，依唇食唇。有一戶蟲名曰蜜葉，依齒食齒。有一戶蟲

【現代漢語翻譯】現代漢語譯本：『你應該仔細觀察，應當尋求出離。』

《大寶積經》卷第五十六大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第五十七

大唐三藏義凈譯《佛說入胎藏會》第十四之二

那時，世尊又告訴難陀：『你現在既然知道胎中的痛苦和出生的痛苦，就應該明白凡是受胎而生的人都是極其苦惱的。剛出生的時候，無論是男孩還是女孩，被放在人的手中，或者放在衣服等物上，安置在陽光下或者陰暗處，或者放在搖籃里，或者放在牀蓆懷抱之中，因為這些因緣，都會遭受痠痛、辛辣、楚痛、劇烈的痛苦。難陀！就像牛被剝了皮，靠近墻壁居住，被墻上的蟲子啃食；如果靠近樹木草地，被樹木草地上的蟲子啃食；如果住在空曠的地方，被各種蟲子叮咬，都會遭受苦惱。剛出生的時候也是這樣，用溫水洗浴會遭受巨大的痛苦，就像麻風病人面板潰爛，膿血橫流，再加上棍棒捶打，會極其痛苦。出生之後，喝母親的血垢才能長大。所說的血垢，在聖法律中就是乳汁。難陀！既然有這樣種種的劇烈痛苦，沒有一點快樂，哪個有智慧的人，會在這苦海中產生愛戀，常常在其中流轉而沒有休息呢？出生七天之後，身體內就有八萬戶蟲縱橫啃食。難陀！有一種尸蟲名叫食發，依附在髮根居住，常常啃食頭髮。有兩種戶蟲，一個名叫伏藏，一個名叫粗頭，依附在頭部居住，常常啃食頭部。有一種戶蟲名叫繞眼，依附在眼睛居住，常常啃食眼睛。有四種戶蟲，一個名叫驅逐，一個名叫奔走，一個名叫屋宅，一個名叫圓滿，依附在腦部居住，常常啃食腦部。有一種戶蟲名叫稻葉，依附在耳朵啃食耳朵。有一種戶蟲名叫藏口，依附在鼻子啃食鼻子。有兩種戶蟲，一個名叫遙擲，一個名叫遍擲，依附在嘴唇啃食嘴唇。有一種戶蟲名叫蜜葉，依附在牙齒啃食牙齒。有一種戶蟲

【English Translation】 English version: 'You should observe carefully, and seek liberation.'

The Great Treasure Collection Sutra, Volume 56 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 57

Translated by the Tang Dynasty Tripitaka Master Yijing, The Buddha Speaks of the Womb Entry Assembly, Fourteenth of Two

At that time, the World Honored One again told Nanda: 'Now that you know the suffering of the womb and the suffering of birth, you should understand that all those who are born from the womb experience extreme suffering. At the time of birth, whether male or female, they are placed in the hands of people, or on clothing, etc., placed in the sun or in the shade, or placed in a cradle, or in a bed or embrace. Because of these conditions, they all experience sourness, spiciness, pain, and extreme suffering. Nanda! It is like a cow that has been skinned, living near a wall and being eaten by wall insects; if it is near trees and grass, it is eaten by tree and grass insects; if it lives in an open space, it is bitten by various insects, all of which cause suffering. It is the same at the time of birth. Being washed with warm water causes great suffering, like a leper whose skin is ulcerated, with pus and blood flowing, and being beaten with sticks causes extreme pain. After birth, one grows by drinking the mother's blood and filth. What is called blood and filth is, in the holy law, breast milk. Nanda! Since there are such various extreme sufferings, with no joy at all, who with wisdom would develop love and attachment in this sea of suffering, constantly transmigrating without rest? Seven days after birth, there are eighty thousand kinds of insects in the body that eat and gnaw. Nanda! There is a corpse insect called 'hair-eater' that lives at the root of the hair and constantly eats the hair. There are two kinds of insects, one called 'hidden' and the other called 'coarse-head,' that live on the head and constantly eat the head. There is an insect called 'eye-encircler' that lives on the eye and constantly eats the eye. There are four kinds of insects, one called 'expeller,' one called 'runner,' one called 'house,' and one called 'completer,' that live on the brain and constantly eat the brain. There is an insect called 'rice-leaf' that lives on the ear and eats the ear. There is an insect called 'mouth-hider' that lives on the nose and eats the nose. There are two kinds of insects, one called 'far-thrower' and one called 'everywhere-thrower,' that live on the lips and eat the lips. There is an insect called 'honey-leaf' that lives on the teeth and eats the teeth. There is an insect

名曰木口，依齒根食齒根。有一戶蟲名曰鍼口，依舌食舌。有一戶蟲名曰利口，依舌根食舌根。有一戶蟲名曰手圓，依腭食腭。復有二戶蟲，一名手網、二名半屈，依手掌食手掌。有二戶蟲，一名短懸、二名長懸，依腕食腕。有二戶蟲，一名遠臂、二名近臂，依臂食臂。有二戶蟲，一名欲吞、二名已吞，依喉食喉。有二戶蟲，一名有怨、二名大怨，依胸食胸。有二戶蟲，一名螺貝、二名螺口，依肉食肉。有二戶蟲，一名有色、二名有力，依血食血。有二戶蟲，一名勇健、二名香口，依筋食筋。有二戶蟲，一名不高、二名下口，依脊食脊。有二戶蟲，俱名脂色，依脂食脂。有一戶蟲名曰黃色，依黃食黃。有一戶蟲名曰真珠，依腎食腎。有一戶蟲名曰大真珠，依腰食腰。有一戶蟲名曰未至，依脾食脾。有四戶蟲，一名水命、二名大水命、三名鍼口、四名刀口，依腸食腸。有五戶蟲，一名月滿、二名月面、三名暉曜、四名暉面、五名別住，依右脅食右脅。復有五蟲，名同於上，依左脅食左脅。復有四蟲，一名穿前、二名穿后、三名穿堅、四名穿住，依骨食骨。有四戶蟲，一名大白、二名小白、三名重云、四名臭氣，依脈食脈。有四戶蟲，一名師子、二名備力、三名急箭、四名蓮花，依生藏食生藏。有二戶蟲，一名安志、二名

【現代漢語翻譯】現代漢語譯本：有一種蟲子叫做木口（Mukou），它依附在牙齒的根部啃食牙齒的根部。有一種蟲子叫做鍼口（Zhinkou），它依附在舌頭上啃食舌頭。有一種蟲子叫做利口（Likou），它依附在舌根啃食舌根。有一種蟲子叫做手圓（Shouyuan），它依附在顎部啃食顎部。又有兩種蟲子，一種叫做手網（Shouwang），另一種叫做半屈（Banqu），它們依附在手掌上啃食手掌。有兩種蟲子，一種叫做短懸（Duanxuan），另一種叫做長懸（Changxuan），它們依附在手腕上啃食手腕。有兩種蟲子，一種叫做遠臂（Yuanbi），另一種叫做近臂（Jinbi），它們依附在手臂上啃食手臂。有兩種蟲子，一種叫做欲吞（Yutun），另一種叫做已吞（Yitun），它們依附在喉嚨上啃食喉嚨。有兩種蟲子，一種叫做有怨（Youyuan），另一種叫做大怨（Dayuan），它們依附在胸部啃食胸部。有兩種蟲子，一種叫做螺貝（Luobei），另一種叫做螺口（Luokou），它們依附在肉上啃食肉。有兩種蟲子，一種叫做有色（Youse），另一種叫做有力（Youli），它們依附在血上啃食血。有兩種蟲子，一種叫做勇健（Yongjian），另一種叫做香口（Xiangkou），它們依附在筋上啃食筋。有兩種蟲子，一種叫做不高（Bubao），另一種叫做下口（Xiakou），它們依附在脊椎上啃食脊椎。有兩種蟲子，都叫做脂色（Zhise），它們依附在脂肪上啃食脂肪。有一種蟲子叫做黃色（Huangse），它依附在黃色物質上啃食黃色物質。有一種蟲子叫做真珠（Zhenzhu），它依附在腎臟上啃食腎臟。有一種蟲子叫做大真珠（Dazhenzhu），它依附在腰部啃食腰部。有一種蟲子叫做未至（Weizhi），它依附在脾臟上啃食脾臟。有四種蟲子，一種叫做水命（Shuiming），另一種叫做大水命（Dashuiming），第三種叫做鍼口（Zhenkou），第四種叫做刀口（Daokou），它們依附在腸子上啃食腸子。有五種蟲子，一種叫做月滿（Yueman），另一種叫做月面（Yuemian），第三種叫做暉曜（Huiyao），第四種叫做暉面（Huimian），第五種叫做別住（Biezhu），它們依附在右脅上啃食右脅。又有五種蟲子，名字和上面相同，它們依附在左脅上啃食左脅。又有四種蟲子，一種叫做穿前（Chuanqian），另一種叫做穿后（Chuanhou），第三種叫做穿堅（Chuanjian），第四種叫做穿住（Chuanzhu），它們依附在骨頭上啃食骨頭。有四種蟲子，一種叫做大白（Dabai），另一種叫做小白（Xiaobai），第三種叫做重云（Chongyun），第四種叫做臭氣（Chouqi），它們依附在脈絡上啃食脈絡。有四種蟲子，一種叫做師子（Shizi），另一種叫做備力（Beili），第三種叫做急箭（Jijian），第四種叫做蓮花（Lianhua），它們依附在生藏上啃食生藏。有兩種蟲子，一種叫做安志（Anzhi），另一種叫做無志（Wuzhi），依附在熟藏上啃食熟藏。

【English Translation】 English version: There is a type of insect called Mukou (Wood Mouth), which feeds on the root of the teeth by clinging to it. There is an insect called Zhinkou (Needle Mouth), which feeds on the tongue by clinging to it. There is an insect called Likou (Sharp Mouth), which feeds on the root of the tongue by clinging to it. There is an insect called Shouyuan (Hand Round), which feeds on the palate by clinging to it. There are also two types of insects, one called Shouwang (Hand Net) and the other called Banqu (Half Bent), which feed on the palm by clinging to it. There are two types of insects, one called Duanxuan (Short Hang) and the other called Changxuan (Long Hang), which feed on the wrist by clinging to it. There are two types of insects, one called Yuanbi (Far Arm) and the other called Jinbi (Near Arm), which feed on the arm by clinging to it. There are two types of insects, one called Yutun (Desire to Swallow) and the other called Yitun (Already Swallowed), which feed on the throat by clinging to it. There are two types of insects, one called Youyuan (Having Resentment) and the other called Dayuan (Great Resentment), which feed on the chest by clinging to it. There are two types of insects, one called Luobei (Snail Shell) and the other called Luokou (Snail Mouth), which feed on the flesh by clinging to it. There are two types of insects, one called Youse (Having Color) and the other called Youli (Having Strength), which feed on the blood by clinging to it. There are two types of insects, one called Yongjian (Brave and Strong) and the other called Xiangkou (Fragrant Mouth), which feed on the tendons by clinging to it. There are two types of insects, one called Bubao (Not High) and the other called Xiakou (Lower Mouth), which feed on the spine by clinging to it. There are two types of insects, both called Zhise (Fat Color), which feed on the fat by clinging to it. There is an insect called Huangse (Yellow Color), which feeds on yellow matter by clinging to it. There is an insect called Zhenzhu (Pearl), which feeds on the kidneys by clinging to it. There is an insect called Dazhenzhu (Great Pearl), which feeds on the waist by clinging to it. There is an insect called Weizhi (Not Yet Arrived), which feeds on the spleen by clinging to it. There are four types of insects, one called Shuiming (Water Life), another called Dashuiming (Great Water Life), the third called Zhenkou (Needle Mouth), and the fourth called Daokou (Knife Mouth), which feed on the intestines by clinging to them. There are five types of insects, one called Yueman (Full Moon), another called Yuemian (Moon Face), the third called Huiyao (Radiance), the fourth called Huimian (Radiant Face), and the fifth called Biezhu (Separate Dwelling), which feed on the right flank by clinging to it. There are also five types of insects, with the same names as above, which feed on the left flank by clinging to it. There are also four types of insects, one called Chuanqian (Pierce Front), another called Chuanhou (Pierce Back), the third called Chuanjian (Pierce Firm), and the fourth called Chuanzhu (Pierce Dwelling), which feed on the bones by clinging to them. There are four types of insects, one called Dabai (Great White), another called Xiaobai (Small White), the third called Chongyun (Heavy Cloud), and the fourth called Chouqi (Stench), which feed on the veins by clinging to them. There are four types of insects, one called Shizi (Lion), another called Beili (Prepared Strength), the third called Jijian (Rapid Arrow), and the fourth called Lianhua (Lotus), which feed on the raw organs by clinging to them. There are two types of insects, one called Anzhi (Peaceful Will) and the other called Wuzhi (No Will), which feed on the cooked organs by clinging to them.

近志，依熟藏食熟藏。有四戶蟲，一名鹽口、二名蘊口、三名網口、四名雀口，依小便道食尿而住。有四戶蟲，一名應作、二名大作、三名小形、四名小束，依大便道食糞而住。有二戶蟲。一名黑口。二名大口。依髀食髀。有二戶蟲，一名癩、二名小癩，依膝食膝。有一戶蟲名曰愚根，依脛食脛。有一戶蟲名曰黑項，依腳食腳。難陀！如此之身甚可厭患。如斯色類，常有八萬戶蟲日夜啖食，由此令身熱惱羸瘦疲睏飢渴。又復心有種種苦惱，憂愁悶絕眾病現前，無有良醫能為除療。難陀！于大有海生死之中有如是苦，云何於此而生愛樂？復為諸神病之所執持，所謂天神、龍神八部所持，及諸鬼神乃至羯吒布單那及余禽獸諸魅所持，或為日月星辰所厄。此等鬼神作諸病患逼惱身心，難可具說。」

佛告難陀：「誰于生死樂入母胎，受極辛苦，如是產生、如是增長，飲母乳血及諸飲食，妄生美想漸至長成。假令身得安樂無病，衣食恣情壽滿百歲，於此生中睡眠減半。初為嬰兒、次為童子、漸至成長，憂悲患難眾病所逼，無量百苦觸惱其身，難可說盡。身內諸苦難忍受時，不願存生意便求死。如是之身苦多樂少，雖復暫住必當謝滅。難陀！生者皆死無有常存。假使藥食資養壽命得延年歲，終歸不免死王所殺送往空田。是

【現代漢語翻譯】現代漢語譯本：近志，觀察身體內部，食物消化後會形成熟藏。有四種寄生蟲，第一種叫鹽口（以鹹味為食），第二種叫蘊口（以精華為食），第三種叫網口（以網狀物為食），第四種叫雀口（以細小食物為食），它們依附在小便道，以尿液為食而生存。還有四種寄生蟲，第一種叫應作（以應作之物為食），第二種叫大作（以大量食物為食），第三種叫小形（以細小食物為食），第四種叫小束（以成束食物為食），它們依附在大便道，以糞便為食而生存。還有兩種寄生蟲，第一種叫黑口（以黑色物質為食），第二種叫大口（以大量物質為食），它們依附在腿部，以腿部組織為食。還有兩種寄生蟲，第一種叫癩（以腐爛組織為食），第二種叫小癩（以細小腐爛組織為食），它們依附在膝蓋，以膝蓋組織為食。有一種寄生蟲叫愚根（以愚昧為根），它依附在小腿，以小腿組織為食。還有一種寄生蟲叫黑項（以黑色物質為食），它依附在腳部，以腳部組織為食。難陀！這樣的身體實在令人厭惡。像這樣的身體，常常有八萬種寄生蟲日夜啃食，因此使身體發熱、虛弱、疲憊、飢渴。而且心中還有各種各樣的痛苦、憂愁、煩悶，各種疾病接踵而至，沒有好的醫生能夠醫治。難陀！在生死輪迴的大海中，有這樣的痛苦，怎麼還會對它產生愛戀呢？而且還會被各種神靈的疾病所困擾，比如天神、龍神等八部眾所困擾，以及各種鬼神，乃至羯吒布單那（一種惡鬼）和其他禽獸的精怪所困擾，或者被日月星辰所厄。這些鬼神製造各種疾病，逼迫惱亂身心，難以一一說盡。

佛陀告訴難陀：『誰會喜歡在生死輪迴中進入母胎，承受極大的辛苦，這樣出生、這樣成長，飲用母親的乳血和各種食物，妄想產生美好的感覺，逐漸長大成人。即使身體能夠安樂無病，衣食無憂，壽命達到一百歲，這一生中睡眠也要佔據一半的時間。最初是嬰兒，然後是孩童，逐漸長大成人，憂愁悲傷、患難疾病接踵而至，無數的痛苦折磨著身體，難以說盡。身體內部的各種痛苦難以忍受時，就不想活下去，甚至求死。這樣的身體痛苦多而快樂少，即使暫時存在，也必然會消亡。難陀！生者必死，沒有永恒的存在。即使通過藥物和食物來滋養生命，得以延長壽命，最終也無法避免被死神殺死，送往空曠的墳地。』

【English Translation】 English version: Nanda, observe closely, the digested food forms the 'ripe storage'. There are four types of insects: the first is called 'Salt Mouth' (eating salty things), the second is called 'Essence Mouth' (eating essence), the third is called 'Net Mouth' (eating net-like things), and the fourth is called 'Sparrow Mouth' (eating small things). They live by the urinary tract, feeding on urine. There are also four types of insects: the first is called 'Should-Do' (eating what should be done), the second is called 'Great-Do' (eating a lot), the third is called 'Small-Form' (eating small things), and the fourth is called 'Small-Bundle' (eating bundled things). They live by the anal tract, feeding on feces. There are two types of insects: the first is called 'Black Mouth' (eating black things), and the second is called 'Big Mouth' (eating a lot). They live by the thighs, feeding on thigh tissue. There are two types of insects: the first is called 'Leprous' (eating rotten tissue), and the second is called 'Small Leprous' (eating small rotten tissue). They live by the knees, feeding on knee tissue. There is one type of insect called 'Ignorant Root' (rooted in ignorance), it lives by the shins, feeding on shin tissue. There is one type of insect called 'Black Neck' (eating black things), it lives by the feet, feeding on foot tissue. Nanda! Such a body is truly disgusting. Such a body is constantly eaten by eighty thousand insects day and night, causing the body to be hot, weak, tired, hungry, and thirsty. Moreover, the mind experiences various kinds of suffering, sorrow, and depression, and various diseases arise, with no good doctor to cure them. Nanda! In the great ocean of birth and death, there is such suffering, how can one still be attached to it? Furthermore, one is afflicted by the diseases of various deities, such as the gods, the dragon gods, and the eight classes of beings, as well as various ghosts and spirits, even the 'Kataka-putana' (a type of evil ghost) and other animal spirits, or one is afflicted by the sun, moon, and stars. These ghosts and spirits create various diseases, tormenting the body and mind, which is difficult to describe in detail.

The Buddha told Nanda: 'Who would enjoy entering the womb in the cycle of birth and death, enduring extreme hardship, being born in this way, growing in this way, drinking the mother's milk and blood and various foods, falsely imagining pleasant sensations, and gradually growing up? Even if the body is able to be peaceful and without illness, with sufficient clothing and food, and a lifespan of one hundred years, half of this life is spent sleeping. First as an infant, then as a child, gradually growing up, sorrow, grief, hardship, and diseases come one after another, countless sufferings tormenting the body, which are difficult to describe. When the various sufferings within the body become unbearable, one does not wish to live, and even seeks death. Such a body has more suffering than happiness, and even if it exists temporarily, it will inevitably perish. Nanda! Those who are born must die, there is no permanent existence. Even if one nourishes life with medicine and food, extending one's lifespan, one will ultimately not be able to avoid being killed by the king of death and sent to the empty graveyard.'

故當知，生無可樂。來世資糧應勤積集，勿作放逸，精修梵行莫為懶惰。于諸利行、法行、功德行、純善行，常樂修習。恒觀自身善惡二業，繫在於心，勿令后時生大追悔。一切所有愛樂之事皆悉別離，隨善惡業趣於後世。

「難陀！壽命百年有其十位：初謂嬰兒位，臥于襁褓。二謂童子，樂為兒戲。三謂少年，受諸欲樂。四謂少壯，勇健多力。五謂盛年，有智談論。六謂成就，能善思量巧為計策。七謂漸衰，善知法式。八謂朽邁，眾事衰弱。九謂極老，無所能為。十謂百年，是當死位。難陀！梗概大位略說如是。計準四月以為一時，百年之中有三百時，于春夏冬各有其百。一年十二月總有一千二百月，若半月為數，總有二千四百半月，於三時中各有八百半月，總有三萬六千晝夜。一日再食，總有七萬二千度食，雖有緣不食亦在其數。不食緣者，所謂瞋恨不食、遭苦不食，或求索不得，睡眠持齋掉戲不食、事務不食。食與不食而共合集，數有爾許，並飲母乳。人命百年，我已具說年月晝夜及飲食數，汝應生厭。

「難陀！如是產生長大，身有眾病，所謂頭目耳鼻、舌齒咽喉、胸腹手足，疥癩癲狂、水腫欬嗽、風黃熱癊，眾多瘧病支節痛苦。難陀！人身有如是病苦。復有百一風病、百一黃病、百一痰癊病、

【現代漢語翻譯】現代漢語譯本：因此應當知道，生命沒有真正的快樂。應當勤奮積攢來世的資糧，不要放縱懈怠，精進修行清凈的行為，不要懶惰。對於各種利益行為、符合佛法的行為、功德行為、純善的行為，要經常樂於修習。要經常觀察自身善惡兩種行為，它們都繫於內心，不要讓以後產生大的後悔。一切所愛樂的事物最終都會分離，隨著善惡業力去往來世。『難陀（Ananda，佛陀的堂弟兼侍者）！壽命百年可以分為十個階段：第一階段是嬰兒期，躺在襁褓中。第二階段是童年，喜歡玩耍嬉戲。第三階段是少年，享受各種慾望的快樂。第四階段是青年，勇猛健壯，力氣很大。第五階段是壯年，有智慧，善於談論。第六階段是成熟期，能夠很好地思考，巧妙地制定計劃。第七階段是逐漸衰老，熟悉各種規矩法度。第八階段是衰老，各種能力都衰弱。第九階段是極度衰老，無所作為。第十階段是百年，是死亡的時刻。難陀！這十個階段的大概情況，我簡略地說了。如果按照四個月為一季，百年之中有三百季，春夏秋冬各有百季。一年有十二個月，總共有一千二百個月，如果以半個月為單位計算，總共有二千四百個半月，在三季中各有八百個半月，總共有三萬六千個晝夜。如果一天吃兩頓飯，總共有七萬二千次吃飯，即使有因緣不吃飯，也算在其中。不吃飯的原因，有因為嗔恨而不吃，有因為遭受痛苦而不吃，或者因為求索不得而不吃，睡眠、持齋、嬉戲、事務等原因而不吃。吃飯和不吃飯加在一起，總共有這麼多，還包括喝母乳。人的壽命百年，我已經詳細說了年月晝夜和飲食的次數，你應該對此感到厭倦。『難陀！像這樣成長長大，身體會有各種疾病，比如頭、眼睛、耳朵、鼻子、舌頭、牙齒、咽喉、胸部、腹部、手、腳，以及疥瘡、癩病、癲狂、水腫、咳嗽、風病、黃疸、熱病，各種瘧疾，肢體痛苦。難陀！人身有如此多的病苦。還有一百零一種風病、一百零一種黃病、一百零一種痰病。

【English Translation】 English version: Therefore, it should be known that there is no real joy in life. One should diligently accumulate provisions for the next life, not be indulgent and lazy, diligently cultivate pure conduct, and not be slothful. One should always be happy to practice various beneficial actions, actions in accordance with the Dharma, meritorious actions, and purely virtuous actions. One should constantly observe one's own good and bad actions, which are tied to the mind, and not allow great regret to arise later. All beloved things will eventually be separated, and one will go to the next life according to one's good and bad karma. 'Ananda (Buddha's cousin and attendant)! A lifespan of one hundred years can be divided into ten stages: the first stage is infancy, lying in swaddling clothes. The second stage is childhood, enjoying playing games. The third stage is adolescence, enjoying the pleasures of various desires. The fourth stage is youth, being brave, strong, and having great strength. The fifth stage is adulthood, having wisdom and being good at discussion. The sixth stage is maturity, being able to think well and skillfully make plans. The seventh stage is gradual aging, being familiar with various rules and regulations. The eighth stage is old age, with various abilities weakening. The ninth stage is extreme old age, being unable to do anything. The tenth stage is one hundred years, which is the time of death. Ananda! I have briefly described the general situation of these ten stages. If we consider four months as a season, there are three hundred seasons in a hundred years, with one hundred seasons each in spring, summer, autumn, and winter. There are twelve months in a year, totaling one thousand two hundred months. If we calculate in half-month units, there are a total of two thousand four hundred half-months, with eight hundred half-months in each of the three seasons, totaling thirty-six thousand days and nights. If one eats two meals a day, there are a total of seventy-two thousand meals, even if there are reasons for not eating, it is still counted. The reasons for not eating include not eating due to anger, not eating due to suffering, or not eating because of not being able to obtain what one seeks, not eating due to sleep, fasting, playing, or business. Adding eating and not eating together, there are this many, including drinking breast milk. The human lifespan is one hundred years, I have explained in detail the years, months, days, nights, and the number of meals, you should feel weary of this.' 'Ananda! As one grows and develops, the body will have various diseases, such as those of the head, eyes, ears, nose, tongue, teeth, throat, chest, abdomen, hands, and feet, as well as scabies, leprosy, madness, edema, coughs, wind diseases, jaundice, fever, various malarias, and pain in the limbs. Ananda! The human body has so many sufferings from diseases. There are also one hundred and one wind diseases, one hundred and one jaundice diseases, and one hundred and one phlegm diseases.'

百一總集病，總有四百四病，從內而生。難陀！身如癰箭，眾病所成，無暫時停、唸唸不住。體是無常苦空無我，恒近於死敗壞之法，不可保愛。難陀！凡諸眾生復有如是生受苦痛，謂截手足眼耳鼻舌頭及支分，復受獄囚枷鎖杻械鞭打拷楚、飢渴困苦寒熱雨雪蚊虻蟻子、風塵猛獸及諸惡觸，種種諸惱無量無邊難可具說。有情之類常在如是堅硬苦中愛樂沉沒，諸有所欲苦為根本，不知棄捨更復追求，日夜煎迫身心被惱，內起燒然無有休息。如是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五取蘊苦。四威儀中行立坐臥亦皆是苦，若常行時不立坐臥，即受苦無樂；若常立時不行坐臥，若坐不行立臥，若臥不行立坐，皆受極苦而無安樂。難陀！此等皆是舍苦求苦，唯是苦生、唯是苦滅，諸行因緣相續而起。如來了知，故說有情生死之法，諸行無常非真究竟，是變壞法不可保守。當求知足、深生厭患、勤求解脫。難陀！于善趣中有情之類，生處不凈苦劇如是，種種虛誑說不可盡。何況具說於三惡趣，餓鬼、傍生、地獄有情，所受楚毒難忍之苦。

「複次難陀！有其四種入于母胎。云何為四？一者有情正念入、正念住、正念出。二者正念入、正念住、不正念出。三者正念入、不正念住出。四者三皆不正念。

【現代漢語翻譯】現代漢語譯本：難陀（Ananda）！身體是由一百零一種疾病組成的，總共有四百四種病，這些病都是從身體內部產生的。身體就像一個膿瘡，又像一支箭，是由各種疾病形成的，沒有片刻的停歇，每一刻都在變化。身體的本質是無常、苦、空、無我，總是接近死亡和敗壞，不值得去愛惜和保護。難陀！所有眾生還會遭受這樣的痛苦：被截斷手腳、眼睛、耳朵、鼻子、舌頭和頭顱以及其他肢體，還會遭受監禁、枷鎖、鐐銬、鞭打、拷打、飢餓、乾渴、困苦、寒冷、炎熱、雨雪、蚊蟲、螞蟻、風塵、猛獸以及各種惡劣的觸碰，種種煩惱無量無邊，難以一一細說。眾生常常在這種堅硬的痛苦中沉溺，執著于各種慾望，以痛苦為根本，不知道捨棄，反而更加追求，日夜煎熬，身心被折磨，內心燃燒，沒有休息。這就是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五取蘊苦。在行、立、坐、臥四種姿勢中，也都是痛苦。如果總是行走而不停止，就感受不到安樂；如果總是站立而不行走、坐臥，如果總是坐著而不行走、站立、躺臥，如果總是躺臥而不行走、站立、坐著，都會感受到極大的痛苦而沒有安樂。難陀！這些都是捨棄痛苦而追求痛苦，只有痛苦的產生，只有痛苦的滅亡，各種行為都是因緣相續而產生的。如來了解這些，所以說眾生的生死之法，各種行為都是無常的，不是真正的究竟，是會變化敗壞的，不可保守。應當追求知足，深深地厭惡這些，勤奮地求解脫。難陀！在善道中的眾生，出生之處如此不凈，痛苦如此劇烈，種種虛妄，說也說不盡。更何況詳細地說三惡道中的餓鬼、畜生、地獄眾生所遭受的難以忍受的痛苦呢？再者，難陀！有四種入胎的方式。哪四種呢？第一種是有情正念入胎、正念住胎、正念出胎；第二種是正念入胎、正念住胎、不正念出胎；第三種是正念入胎、不正念住胎和出胎；第四種是入胎、住胎、出胎都是不正念。

【English Translation】 English version: Ananda! The body is composed of one hundred and one diseases, totaling four hundred and four illnesses, all arising from within. The body is like a boil, like an arrow, formed by various diseases, without a moment's rest, changing every moment. Its nature is impermanent, suffering, empty, and without self, always close to death and decay, not worth loving or protecting. Ananda! All sentient beings also suffer such pains: being cut off of hands, feet, eyes, ears, nose, tongue, and head, as well as other limbs; also suffering imprisonment, shackles, fetters, whipping, torture, hunger, thirst, hardship, cold, heat, rain, snow, mosquitoes, ants, dust, fierce beasts, and various evil touches. Countless troubles are difficult to describe in detail. Sentient beings are often immersed in such hard suffering, clinging to various desires, taking suffering as the root, not knowing to abandon them, but instead pursuing them more. Day and night they are tormented, their bodies and minds are afflicted, their hearts burn without rest. These are the sufferings of birth, old age, sickness, death, separation from loved ones, meeting with those who are hated, not getting what one wants, and the suffering of the five aggregates. In the four postures of walking, standing, sitting, and lying down, there is also suffering. If one always walks without stopping, one cannot feel peace; if one always stands without walking, sitting, or lying down; if one always sits without walking, standing, or lying down; if one always lies down without walking, standing, or sitting, one will feel great suffering without peace. Ananda! These are all abandoning suffering to seek suffering, only the arising of suffering, only the cessation of suffering, all actions arise in a continuous chain of causes and conditions. The Tathagata understands this, therefore he speaks of the laws of birth and death of sentient beings, that all actions are impermanent, not truly ultimate, subject to change and decay, and cannot be preserved. One should seek contentment, deeply detest these things, and diligently seek liberation. Ananda! In the good realms, the birth places of sentient beings are so impure, the suffering is so intense, and the various illusions are endless. How much more so to describe in detail the unbearable suffering of the hungry ghosts, animals, and hell beings in the three evil realms? Furthermore, Ananda! There are four ways of entering the womb. What are the four? The first is when a sentient being enters with right mindfulness, dwells with right mindfulness, and exits with right mindfulness. The second is when one enters with right mindfulness, dwells with right mindfulness, but exits without right mindfulness. The third is when one enters with right mindfulness, but dwells and exits without right mindfulness. The fourth is when one enters, dwells, and exits without right mindfulness.

誰是正念入住出？如有一類凡夫有情，性愛持戒、數習善品、樂為勝事、作諸福行、極善防護，恒思質直不為放逸，有大智慧，臨終無悔即便受生，或是七生預流、或是家家、或是一來、或是一間。此人由先修善行故，臨命過時雖苦來逼受諸痛惱，心不散亂正念而終，復還正念入母胎內，了知諸法由業而生，皆從因緣而得生起，常與諸魔作居止處。難陀應知，此身恒是一切不凈窟宅，體非常住，是愚癡物誘誑迷人。此身以骨而作機關，筋脈相連通諸孔穴，脂肉骨髓共相纏縛，以皮覆上不見其過，于熱窟中不凈充滿，發毛爪齒分位差別，執我我所故恒被拘牽不得自在。常出涕唾穢污流汗、黃水痰癊爛壞脂膩、腎膽肝肺大腸小腸屎尿可惡，及諸蟲類周遍充滿，上下諸孔常流臭穢。生熟二藏蓋以薄皮是謂行廁。汝應觀察，凡食啖時牙齒咀嚼，濕以涎唾嚥入喉中，髓腦相和流津腹內。如犬咬枯骨妄生美想，食至臍間嘔逆覆上還復卻咽。難陀！此身元從羯羅藍、頞部陀、閉尸、健南、缽羅奢佉，不凈穢物而得生長，嬰兒流轉乃至老死，輪迴繫縛如黑闇坑、如臭壞井。常以鹹淡苦辛酸等食味而為資養。又母腹火燒煮身根，不凈糞鍋常嬰熱苦。母若行立坐臥之時如被五縛，亦如火炙難可堪忍，無能為喻。難陀！彼胎雖在如是糞穢坑中

眾多苦切，由利根故心不散亂。復有一類薄福有情，在母腹內或橫或倒，由其先業因緣力故，或由母食冷熱咸酸甘辛苦味不善調故，或飲漿水過量、或多行淫慾、或饒疾病、或懷愁惱、或時倒地、或被打拍，由是等緣母身壯熱。由身熱故胎亦燒然，由燒然故受諸苦惱，由有苦故便即動轉。由動轉故或身橫覆不能得出。有善解女人，以蘇油涂手內母腹中，緩緩觸胎令安本處。手觸著時，胎子即便受大苦惱。難陀！譬如幼小男女，人以利刀削破皮肉散灰于上，由斯便有大苦惱生。胎子楚毒亦復如是。雖受此痛，由利根故正念不散。難陀！此胎如是住母腹中受如斯苦，又欲產時辛苦而出，由彼業風令手交合，支節拳縮受大劇苦。欲出母胎身體青瘀，猶如初腫難可觸著，飢渴逼迫心懸熱惱，由業因緣被風推出。既出胎已，被外風觸如割塗炭，手衣觸時皆受極苦。雖受此苦，由上利根故正念不亂。于母腹中知入住出悉皆是苦，難陀！誰當樂入如是胎中？

「難陀！誰是于母腹正念入住不正念出？難陀！如有一類凡夫有情，性樂持戒、修習善品、常為勝事、作諸福行，其心質直不為放逸，少有智慧，臨終無悔，或是七生預流、或是家家、或是一來、或是一間。此人先修善行，臨命終時雖苦來逼受諸痛惱，心不散亂，復還正念

【現代漢語翻譯】現代漢語譯本許多痛苦劇烈，因為他們根性銳利，所以心不散亂。還有一類福報淺薄的眾生，在母親腹中或橫或倒，由於他們先前的業力因緣，或者因為母親吃了冷熱咸酸甘辛苦味不調的食物，或者喝了過量的漿水，或者多次行淫慾，或者多病，或者懷有愁惱，或者有時跌倒，或者被打拍，由於這些原因，母親身體發熱。由於身體發熱，胎兒也被燒灼，由於被燒灼，就承受各種苦惱，因為有苦惱，就立即動轉。由於動轉，或者身體橫著不能出來。有善於接生的女人，用蘇油涂手伸入母親腹中，慢慢地觸控胎兒，使其安穩在原來的位置。手觸控到時，胎兒就立即承受巨大的苦惱。難陀（Ananda，佛陀的堂弟兼侍者）！譬如年幼的男女，有人用利刀削破他們的皮肉，再把灰撒在上面，因此就會產生巨大的苦惱。胎兒所受的痛苦也像這樣。雖然承受這種痛苦，因為根性銳利，正念不會散亂。難陀！這胎兒就這樣住在母親腹中承受這樣的痛苦，又在要生產時辛苦地出來，由於業力的風使手交合，肢體蜷縮，承受極大的痛苦。要出母胎時，身體青紫瘀腫，就像剛腫起來一樣難以觸控，飢渴逼迫，心中懸念熱惱，由於業力的因緣被風推出。既然出了胎，被外面的風吹到，就像被刀割又塗上炭一樣，手和衣服碰到時都承受極大的痛苦。雖然承受這種痛苦，因為根性銳利，正念不會散亂。在母親腹中知道入住和出來都是痛苦，難陀！誰會樂意進入這樣的胎中呢？「難陀！誰是在母親腹中正念入住，不正念出來呢？難陀！比如有一類凡夫眾生，天性喜歡持戒，修習善行，常常做殊勝的事情，做各種福德行為，他們的心正直不放逸，稍有智慧，臨終沒有後悔，或者是七次往返人間的預流果（Srotapanna，佛教修行第一果位），或者是家家（Sakrdagamin，佛教修行第二果位），或者是一來（Ekavici，佛教修行第二果位的另一種說法），或者是一間（Antarabhava，指死後到投胎之間的中陰身）。這個人先前修習善行，臨命終時雖然痛苦來逼迫，承受各種痛惱，心不散亂，又恢復正念。

【English Translation】 English version Many are the intense sufferings, yet because of their sharp faculties, their minds are not scattered. There is another type of being with little merit, who, in the mother's womb, are either sideways or upside down. Due to the power of their past karma, or because the mother eats food that is not well-balanced in cold, hot, salty, sour, sweet, and bitter tastes, or drinks excessive amounts of liquid, or engages in excessive sexual activity, or is often ill, or harbors sorrow, or sometimes falls down, or is beaten, due to these reasons, the mother's body becomes hot. Because the body is hot, the fetus is also burned. Because it is burned, it experiences various sufferings. Because there is suffering, it immediately moves. Because of this movement, it may be sideways and unable to come out. A skilled woman, using oil, puts her hand into the mother's womb, slowly touching the fetus to settle it in its original position. When the hand touches it, the fetus immediately experiences great suffering. Ananda (Buddha's cousin and attendant)! It is like a young boy or girl whose skin and flesh are cut open with a sharp knife, and then ashes are scattered on it, causing great suffering. The suffering of the fetus is also like this. Although it experiences this pain, because of its sharp faculties, its right mindfulness is not scattered. Ananda! This fetus dwells in the mother's womb, experiencing such suffering, and then when it is about to be born, it comes out with great difficulty. Due to the wind of karma, its hands are joined together, its limbs are contracted, and it experiences extreme suffering. When it is about to leave the mother's womb, its body is bruised and swollen, like a fresh swelling that is difficult to touch. It is tormented by hunger and thirst, and its mind is filled with anxiety and heat. Due to the causes of karma, it is pushed out by the wind. Once it has left the womb, it is touched by the outside wind, like being cut with a knife and then smeared with charcoal. When hands and clothes touch it, it experiences extreme suffering. Although it experiences this suffering, because of its sharp faculties, its right mindfulness is not scattered. In the mother's womb, it knows that entering and leaving are all suffering. Ananda! Who would be happy to enter such a womb? Ananda! Who is it that enters the mother's womb with right mindfulness but does not leave with right mindfulness? Ananda! For example, there is a type of ordinary being who by nature enjoys upholding precepts, cultivating good qualities, always doing superior things, and performing various meritorious acts. Their minds are upright and not lax, they have some wisdom, and they have no regrets at the time of death. They may be a stream-enterer (Srotapanna, the first stage of enlightenment in Buddhism) who will return to the human realm seven times, or a once-returner (Sakrdagamin, the second stage of enlightenment in Buddhism), or a one-returner (Ekavici, another term for the second stage of enlightenment), or an intermediate-state being (Antarabhava, referring to the intermediate state between death and rebirth). This person, having previously cultivated good deeds, although suffering comes and torments them at the time of death, their mind is not scattered, and they regain right mindfulness.

入母胎中，了知諸法由業而生，皆從因緣而得生起。廣說如上，乃至出胎，雖受如是諸極苦楚，由是中利根故入住正念、不正念出。廣說如上，乃至誰當樂入如是胎中？

「難陀！誰是正念入胎、不正住出？難陀！如有一類凡夫有情，性樂持戒、修習善品、常為勝事、作諸福行。廣說如上，乃至臨終無悔，或是七生預流等，臨命終時眾苦來逼，雖受痛惱心不散亂，復還正念入母胎中。由是下利根故，入胎時知、住出不知。廣說如上，乃至誰當樂入如是胎中？

「難陀！誰是入住出俱不正念？如有一類凡夫有情，樂毀凈戒、不修善品、常為惡事、作諸惡行，心不質直多行放逸，無有智慧，貪財慳吝，手常拳縮不能舒展，濟惠於人恒有希望，心不調順，見行顛倒，臨終悔恨，諸不善業皆悉現前。當死之時猛利楚毒痛惱逼切，其心散亂。由諸苦惱，不自憶識我是何人？從何而來？今何處去？難陀！是謂三時皆無正念。廣說如上。難陀！此諸有情生在人中，雖有如是無量苦惱，然是勝處。于無量百千俱胝劫中，人身難得。若生天上，常畏墜墮，有愛別離苦。命欲終時，余天告言：『愿汝當生世間善趣。』云何世間善趣？謂是人天。人趣難得，遠離難處更復是難。云何惡趣？謂三惡道。地獄趣者，常受苦切極不如意

【現代漢語翻譯】現代漢語譯本：進入母胎時，了知一切諸法都是由業力而生，都從因緣和合而生起。詳細的說法如前所述，乃至出生，雖然承受如此種種極端的痛苦，因為是中等根性，所以能以正念進入，以不正念出胎。詳細的說法如前所述，乃至誰會樂意進入這樣的胎中呢？難陀（佛陀弟子名）！誰是以正念入胎，以不正念出胎呢？難陀！譬如有一類凡夫眾生，天性樂於持戒，修習善法，常常追求殊勝的事，做各種福德之事。詳細的說法如前所述，乃至臨終沒有悔恨，或者是七次往返人天之間的預流果位等，臨命終時，各種痛苦來逼迫，雖然承受痛苦煩惱，心不散亂，又以正念進入母胎。因為是下等根性，所以入胎時知道，住胎和出胎時都不知道。詳細的說法如前所述，乃至誰會樂意進入這樣的胎中呢？難陀！誰是入胎、住胎、出胎時都沒有正念呢？譬如有一類凡夫眾生，喜歡毀壞清凈的戒律，不修習善法，常常做惡事，做各種惡行，心不正直，多放縱，沒有智慧，貪財吝嗇，手常常蜷縮不能伸展，希望別人施捨，心不調順，見解和行為顛倒，臨終時悔恨，各種不善的業都顯現出來。當死亡的時候，猛烈的痛苦逼迫，心神散亂。因為各種痛苦煩惱，不記得自己是誰？從哪裡來？現在要到哪裡去？難陀！這就是所謂的入胎、住胎、出胎三時都沒有正念。詳細的說法如前所述。難陀！這些眾生雖然生在人道中，有如此無量的痛苦煩惱，但仍然是殊勝之處。在無量百千俱胝劫中，人身難以獲得。如果生在天上，常常畏懼墮落，有愛別離的痛苦。壽命將盡時，其他天人會告訴他說：『希望你當生在世間的善趣。』什麼是世間的善趣呢？就是人道和天道。人道難以獲得，遠離各種困難的地方更是難上加難。什麼是惡趣呢？就是三惡道。地獄道的眾生，常常遭受痛苦，極其不如意。

【English Translation】 English version: Entering the mother's womb, one understands that all dharmas arise from karma, and all originate from causes and conditions. The detailed explanation is as above, up to the point of birth. Although experiencing such extreme suffering, due to having middling faculties, one enters with right mindfulness and exits without right mindfulness. The detailed explanation is as above, up to the point of who would willingly enter such a womb? Nanda (name of a disciple of the Buddha)! Who enters the womb with right mindfulness and exits without right mindfulness? Nanda! For example, there are certain ordinary beings who, by nature, delight in upholding precepts, cultivating virtuous qualities, constantly pursuing superior matters, and performing various meritorious deeds. The detailed explanation is as above, up to the point of having no regrets at the time of death, or being a stream-enterer who has seven more lives, etc. When approaching the end of life, various sufferings come to oppress them. Although experiencing pain and affliction, their minds are not scattered, and they re-enter the mother's womb with right mindfulness. Because they have inferior faculties, they know when entering the womb, but do not know when dwelling in the womb or exiting it. The detailed explanation is as above, up to the point of who would willingly enter such a womb? Nanda! Who is it that has no right mindfulness when entering, dwelling in, and exiting the womb? For example, there are certain ordinary beings who delight in breaking pure precepts, do not cultivate virtuous qualities, constantly do evil deeds, perform various evil actions, are not upright in mind, are often indulgent, lack wisdom, are greedy and stingy, their hands are often clenched and cannot be extended, they hope for others to give, their minds are not harmonious, their views and actions are inverted, they regret at the time of death, and all kinds of unwholesome karma manifest. When dying, intense pain and suffering oppress them, and their minds are scattered. Because of various pains and afflictions, they do not remember who they are, where they came from, or where they are going. Nanda! This is what is meant by having no right mindfulness at all three times: entering, dwelling in, and exiting the womb. The detailed explanation is as above. Nanda! Although these beings are born in the human realm and experience such immeasurable suffering and affliction, it is still a superior place. In immeasurable hundreds of thousands of kotis of kalpas, it is difficult to obtain a human body. If one is born in the heavens, one is constantly afraid of falling, and there is the suffering of separation from loved ones. When life is about to end, other devas will tell them: 'May you be born in a good realm in the world.' What is a good realm in the world? It refers to the human and heavenly realms. The human realm is difficult to obtain, and it is even more difficult to be far from difficult places. What are the evil realms? They are the three evil paths. Beings in the hell realm constantly suffer and are extremely dissatisfied.

，猛利楚毒難可譬喻。餓鬼趣者，性多瞋恚無柔軟心，諂誑殺害以血涂手，無有慈悲形容醜陋見者恐怖；設近於人，受飢渴苦恒被障礙。傍生趣者，無量無邊作無義行、無福行、無法行、無善行、無淳質行，互相食啖強者凌弱。有諸傍生，若生若長若死，皆在暗中不凈糞屎垢穢之處。或時暫明，所謂蜂蝶蚊蟻蚤虱蛆蟲之類。自余復有無量無邊，生長常暗。由彼先世是愚癡人，不聽經法、恣身語意、貪著五欲、造眾惡事，生此類中受愚迷苦。難陀！復有無量無邊傍生有情，生長及死皆在水中，所謂魚鱉黿鼉蟬蛭蚌蛤蝦蟆之類。由先世業身語意惡，如上廣說。難陀！復有無量無邊傍生有情，聞屎尿香速往其處以為食飲，所謂豬羊雞犬狐貉雕鷲烏蠅蜣螂禽獸之類。皆由先世惡業所招，受如是報。難陀！復有無量無邊傍生之類，常以草木及諸不凈充其飲食，所謂象馬駝牛驢騾之屬。乃至命終由先惡業，受如是報。

「複次難陀！生死有海苦哉痛哉。猛焰燒然極大炎熱，無一眾生不被燒煮。斯等皆由眼耳鼻舌身意熾盛猛火，貪求前境色聲香味觸法。難陀！云何名為熾盛猛火？謂是貪瞋癡火、生老病死火、憂悲苦惱毒害之火，常自燒然無一得免。難陀！懈怠之人多受眾苦，煩惱嬰纏作不善法，輪迴不息生死無終。勤策之人多

【現代漢語翻譯】現代漢語譯本：猛烈的痛苦和毒害難以比喻。餓鬼道的眾生，大多性情嗔恚，沒有柔軟的心，他們虛偽欺詐，殺害生靈，手上沾滿鮮血，沒有慈悲心，容貌醜陋，看到的人都會感到恐懼；即使靠近人類，也遭受飢渴的痛苦，常常被各種障礙所困擾。畜生道的眾生，數量無量無邊，他們做著沒有意義的行為、沒有福德的行為、不符合佛法的行為、沒有善行的行為、沒有純真品德的行為，互相吞食，強者欺凌弱者。有些畜生，無論是出生、成長還是死亡，都在黑暗、不乾淨的糞便污穢之處。有時會有短暫的光明，比如蜜蜂、蝴蝶、蚊子、螞蟻、跳蚤、虱子、蛆蟲之類。其餘還有無量無邊的眾生，生長在常年黑暗的地方。這是因為他們前世是愚癡的人，不聽聞佛法，放縱身語意，貪戀五欲，造作各種惡事，所以生在這些地方遭受愚昧迷惑的痛苦。難陀（Ananda）！還有無量無邊的畜生有情，它們的生長和死亡都在水中，比如魚、鱉、黿、鼉、蟬、蛭、蚌、蛤、蝦蟆之類。這是因為他們前世身語意造作惡業，如上面所說。難陀（Ananda）！還有無量無邊的畜生有情，聞到屎尿的臭味就迅速前往那裡作為食物和飲料，比如豬、羊、雞、狗、狐貍、貉、雕、鷲、烏鴉、蒼蠅、蜣螂、禽獸之類。這都是因為他們前世造作惡業所招致的，所以遭受這樣的果報。難陀（Ananda）！還有無量無邊的畜生，常常以草木和各種不乾淨的東西充當食物，比如象、馬、駱駝、牛、驢、騾之類。乃至生命終結，都是因為前世的惡業，所以遭受這樣的果報。再者，難陀（Ananda）！生死輪迴的苦海真是痛苦啊！猛烈的火焰燃燒，極其炎熱，沒有一個眾生不被燒煮。這些都是因為眼、耳、鼻、舌、身、意這六種感官的熾盛猛火，貪求外在的色、聲、香、味、觸、法。難陀（Ananda）！什麼叫做熾盛猛火呢？就是貪、嗔、癡之火，生、老、病、死之火，憂、悲、苦、惱、毒害之火，它們常常自己燃燒，沒有一個眾生能夠倖免。難陀（Ananda）！懈怠的人會遭受許多痛苦，被煩惱纏繞，造作不善的法，輪迴不止，生死沒有終結。勤奮精進的人會獲得許多快樂。

【English Translation】 English version: The fierce suffering and poison are beyond comparison. Beings in the realm of hungry ghosts are mostly filled with anger and lack gentleness. They are deceitful, murderous, with blood-stained hands, devoid of compassion, and have hideous appearances that inspire fear in those who see them. Even when they approach humans, they suffer from hunger and thirst, constantly hindered by various obstacles. Beings in the animal realm are countless and boundless, engaging in meaningless actions, actions without merit, actions not in accordance with the Dharma, actions without goodness, and actions without pure qualities. They devour each other, with the strong preying on the weak. Some animals, whether they are born, grow, or die, are in dark, unclean places filled with feces and filth. Occasionally, there is a brief moment of light, such as with bees, butterflies, mosquitoes, ants, fleas, lice, and maggots. There are countless other beings that grow in perpetual darkness. This is because in their past lives, they were foolish people who did not listen to the Dharma, indulged their bodies, speech, and minds, were attached to the five desires, and committed various evil deeds. Therefore, they are born in these places and suffer from ignorance and delusion. Ananda! There are also countless sentient beings in the animal realm whose birth and death occur in water, such as fish, turtles, soft-shelled turtles, crocodiles, cicadas, leeches, clams, mussels, and frogs. This is because of the evil karma of their bodies, speech, and minds in their past lives, as described above. Ananda! There are also countless sentient beings in the animal realm who, upon smelling the odor of feces and urine, quickly go there for food and drink, such as pigs, sheep, chickens, dogs, foxes, badgers, eagles, vultures, crows, flies, dung beetles, and various birds and beasts. All of this is due to the evil karma they created in their past lives, and thus they receive such retribution. Ananda! There are also countless animals that often use grass, trees, and various unclean things as their food, such as elephants, horses, camels, cows, donkeys, and mules. Until the end of their lives, they suffer such retribution due to their past evil karma. Furthermore, Ananda! The sea of birth and death is truly painful! Fierce flames burn with extreme heat, and no sentient being is not being cooked by them. All of this is due to the blazing fires of the six senses—eyes, ears, nose, tongue, body, and mind—which crave external forms, sounds, smells, tastes, touches, and mental objects. Ananda! What are these blazing fires? They are the fires of greed, anger, and ignorance; the fires of birth, old age, sickness, and death; and the fires of sorrow, grief, suffering, distress, and poison. They constantly burn themselves, and no sentient being can escape them. Ananda! Those who are lazy will suffer much pain, entangled by afflictions, creating unwholesome actions, and endlessly cycling through birth and death. Those who are diligent and strive will obtain much happiness.

受安樂，發勇猛心斷除煩惱修習善法，不捨善軛無休息時。是故汝今應觀此身，皮肉筋骨血脈及髓，不久散壞。常當一心勿為懈怠，未證得者勤求證悟。如是應學。難陀！我不共世間作諸諍論，然而世間於我強為諍論。所以者何？諸知法者不與他諍，離我我所共誰為論？由無見解起妄執故，我證正覺，作如是語，我于諸法無不了知。難陀！我所言說有差異不？」

難陀言：「不也。世尊！如來說者無有差異。」

佛言：「善哉善哉。難陀！如來所說必無差異。如來是真語者、實語者、如語者、不異語者、不誑語者，欲令世間長夜安樂獲大勝利。是知道者、是識道者、是說道者、是開道者、是大導師，如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世間之人無知無信，常與諸根而為奴僕，唯見掌中不觀大利，易事不修難者恒作。難陀！且止如斯智慧境界。汝今應以肉眼所見而觀察之，知所見者皆是虛妄，即名解脫。難陀！汝莫信我、莫隨我欲、莫依我語、莫觀我相、莫隨沙門所有見解、莫于沙門而生恭敬，莫作是語：『沙門喬答摩是我大師。』然而但可於我自證所得之法，獨在靜處思量觀察，常多修習。隨於用心所觀之法，即于彼法觀想成就正念而住，自為洲渚、自為

【現代漢語翻譯】現代漢語譯本享受安樂，發起勇猛之心，斷除煩惱，修習善法，不捨棄善的責任，沒有休息的時候。因此，你現在應當觀察這個身體，面板、肌肉、筋骨、血脈以及骨髓，不久就會散壞。應當常常一心一意，不要懈怠，對於尚未證悟的，要勤奮地尋求證悟。應當這樣學習。難陀（Nanda，佛陀的堂弟）！我不與世間人作任何爭論，然而世間人卻強迫與我爭論。為什麼呢？因為那些瞭解佛法的人不與他人爭論，既然我已遠離了『我』和『我所』，又與誰爭論呢？由於沒有正確的見解而產生虛妄的執著，我證得了正覺，所以說，我對於一切法沒有不瞭解的。難陀！我所說的話有差異嗎？難陀說：『沒有。世尊！如來所說的話沒有差異。』佛說：『很好，很好。難陀！如來所說的話必定沒有差異。如來是說真話的人、說實話的人、說如實話的人、不說異樣話的人、不說謊話的人，想要讓世間長久安樂，獲得巨大的利益。是知道真理的人、是認識真理的人、是宣說真理的人、是開啟真理的人、是偉大的導師，如來（Tathagata，如實而來者）、應（Arhat，應供者）、正等覺（Samyaksambuddha，正等覺悟者）、明行足（Vidyacharana-sampanna，明行具足者）、善逝（Sugata，善於逝去者）、世間解（Lokavidu，瞭解世間者）、無上士（Anuttara，無上者）、調御丈夫（Purisadamyasarathi，調御丈夫者）、天人師（Shasta devamanushyanam，天人導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間尊者）。世間之人無知無信，常常被諸根所奴役，只看到眼前的利益而不顧長遠的利益，容易的事情不做，困難的事情卻總是去做。難陀！暫且停止討論如此深奧的智慧境界。你現在應當用肉眼所見來觀察，知道所見的一切都是虛妄的，這就叫做解脫。難陀！你不要相信我，不要順從我的慾望，不要依賴我的言語，不要觀察我的相貌，不要隨從沙門（Shramana，出家修行者）的所有見解，不要對沙門產生恭敬，不要說：『沙門喬答摩（Gautama，佛陀的姓）是我的大師。』然而，你只需要對於我親自證悟的佛法，獨自在安靜的地方思考觀察，常常多多修習。隨著你用心所觀察的佛法，就在那個佛法上觀想成就正念而住，自己作為自己的洲渚，自己作為自己的依靠。

【English Translation】 English version Enjoying happiness, generate a courageous mind to cut off afflictions, cultivate good dharmas, not abandoning the yoke of goodness, without rest. Therefore, you should now observe this body, skin, flesh, tendons, bones, blood vessels, and marrow, which will soon decay. Always be single-minded, do not be lazy, and for those who have not yet attained enlightenment, diligently seek it. You should learn in this way. Nanda (Buddha's cousin)! I do not engage in disputes with the world, yet the world forces disputes upon me. Why is that? Because those who understand the Dharma do not dispute with others. Since I have abandoned 'self' and 'what belongs to self,' with whom should I dispute? Due to the arising of false attachments from lack of correct understanding, I attained perfect enlightenment, and therefore I say that there is nothing about all dharmas that I do not understand. Nanda! Is there any difference in what I say? Nanda said: 'No, World Honored One! There is no difference in what the Tathagata says.' The Buddha said: 'Excellent, excellent. Nanda! There is certainly no difference in what the Tathagata says. The Tathagata is a speaker of truth, a speaker of reality, a speaker of what is as it is, a speaker of no different words, a speaker of no falsehood, wishing to bring long-lasting happiness and great benefit to the world. He is the one who knows the path, the one who recognizes the path, the one who speaks of the path, the one who opens the path, the great guide, the Tathagata (One who has thus come), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed One), Purisadamyasarathi (Tamer of Men), Shasta devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One). People in the world are ignorant and without faith, constantly enslaved by their senses, seeing only immediate benefits and not considering long-term benefits, not doing easy things but always doing difficult things. Nanda! Let us stop discussing such profound realms of wisdom. You should now observe with your physical eyes, knowing that what is seen is all illusory, and this is called liberation. Nanda! Do not believe me, do not follow my desires, do not rely on my words, do not observe my appearance, do not follow the views of all Shramanas (ascetics), do not generate respect for Shramanas, do not say: 'The Shramana Gautama (Buddha's family name) is my master.' However, you should only contemplate and observe the Dharma that I have personally realized, alone in a quiet place, and practice it often. According to the Dharma you observe with your mind, contemplate and establish mindfulness in that Dharma, abiding as your own island, your own refuge.'

歸處，法為洲渚、法為歸處；無別洲渚，無別歸處。難陀！云何苾芻自為洲渚、自為歸處、法為洲渚、法為歸處；無別洲渚，無別歸處？如是難陀！若有苾芻，于自內身隨觀而住，勤勇繫念得正解了，于諸世間所有恚惱常思調伏，是謂隨觀內身是苦。若觀外身及內外身，亦復如是。難陀！次於集法，觀身而住、觀滅而住，復于集滅二法觀身而住，即於此身能為正念，或但有智、或但有見、或但有念無依而住，於此世間知無可取。如是難陀！是謂苾芻于自內身隨觀而住。外身、內外身，為觀亦爾。次觀內受、外受及內外受而住，觀內心、外心及內外心而住，觀內法、外法及內外法而住。勤勇繫念得正解了，于諸世間所有恚惱常思調伏，觀集法住、觀滅法住，復于集滅二法觀法而住，即於此身能為正念，或但有智、或但有見、或但有念，於此世間知無可取。如是難陀！是謂苾芻自為洲渚、自為歸處、法為洲渚、法為歸處；無別洲渚、無別歸處。

「難陀！若有丈夫稟性質直遠離諂誑，于晨朝時來至我所，我以善法隨機教示，彼至暮時自陳所得；暮以法教，旦陳所得。難陀！我之善法，現得證悟能除熱惱，善應時機易為方便，是自覺法善為覆護。親對我前聞所說法，順於寂靜、能趣菩提。是我所知。是故汝今，見有自

【現代漢語翻譯】現代漢語譯本：歸宿在於，以法為洲渚（庇護所）、以法為歸宿；沒有其他的洲渚，沒有其他的歸宿。難陀（佛陀的弟子）！如何理解比丘（佛教僧侶）以自己為洲渚、以自己為歸宿，以法為洲渚、以法為歸宿；沒有其他的洲渚，沒有其他的歸宿呢？像這樣，難陀！如果有一位比丘，專注于觀察自己的身體，勤奮努力地保持正念，從而獲得正確的理解，對於世間所有的嗔恨和煩惱，常常想著去調伏，這就是觀察自身是苦的。如果觀察外在的身體以及內在和外在的身體，也是如此。難陀！接下來，觀察身體的生起（集法）、觀察身體的滅去（滅法），以及觀察身體的生起和滅去這兩種狀態，從而對這個身體保持正念，或者只是有智慧、或者只是有見解、或者只是有念頭，不依賴任何事物而安住，在這個世間知道沒有什麼可以執取的。像這樣，難陀！這就是比丘專注于觀察自己的身體。觀察外在的身體、內在和外在的身體，也是如此。接下來，觀察內在的感受、外在的感受以及內在和外在的感受而安住，觀察內在的心、外在的心以及內在和外在的心而安住，觀察內在的法、外在的法以及內在和外在的法而安住。勤奮努力地保持正念，從而獲得正確的理解，對於世間所有的嗔恨和煩惱，常常想著去調伏，觀察法的生起、觀察法的滅去，以及觀察法的生起和滅去這兩種狀態，從而對這個身體保持正念，或者只是有智慧、或者只是有見解、或者只是有念頭，在這個世間知道沒有什麼可以執取的。像這樣，難陀！這就是比丘以自己為洲渚、以自己為歸宿，以法為洲渚、以法為歸宿；沒有其他的洲渚，沒有其他的歸宿。難陀！如果有一個人，秉性正直，遠離虛偽和欺騙，在早晨來到我這裡，我用善法隨機教導他，他到晚上會自己陳述所獲得的理解；晚上我用善法教導他，他到早晨會陳述所獲得的理解。難陀！我的善法，當下就能證悟，能夠消除熱惱，善於應時應機，容易實踐，是自覺的法，能夠很好地保護自己。親自在我面前聽聞所說的法，順應寂靜，能夠趨向菩提（覺悟）。這是我所知道的。因此，你現在，看到有自己

【English Translation】 English version: The refuge is, the Dharma (universal law) is an island (shelter), the Dharma is a refuge; there is no other island, no other refuge. Nanda (Buddha's disciple)! How does a Bhikkhu (Buddhist monk) understand that he himself is an island, he himself is a refuge, the Dharma is an island, the Dharma is a refuge; there is no other island, no other refuge? Like this, Nanda! If there is a Bhikkhu, who dwells contemplating his own body, diligently maintaining mindfulness, thereby gaining correct understanding, and constantly thinking of subduing all the hatred and afflictions in the world, this is observing that the body itself is suffering. If he observes the external body and the internal and external body, it is also the same. Nanda! Next, observing the arising of the body (samudaya-dharma), observing the cessation of the body (nirodha-dharma), and observing both the arising and cessation of the body, thereby maintaining mindfulness of this body, or just having wisdom, or just having insight, or just having mindfulness, dwelling without relying on anything, knowing that there is nothing to grasp in this world. Like this, Nanda! This is a Bhikkhu dwelling contemplating his own body. Observing the external body, the internal and external body, is also the same. Next, dwelling observing internal feelings, external feelings, and internal and external feelings, dwelling observing internal mind, external mind, and internal and external mind, dwelling observing internal dharmas, external dharmas, and internal and external dharmas. Diligently maintaining mindfulness, thereby gaining correct understanding, and constantly thinking of subduing all the hatred and afflictions in the world, observing the arising of dharmas, observing the cessation of dharmas, and observing both the arising and cessation of dharmas, thereby maintaining mindfulness of this body, or just having wisdom, or just having insight, or just having mindfulness, knowing that there is nothing to grasp in this world. Like this, Nanda! This is a Bhikkhu who is his own island, his own refuge, the Dharma is an island, the Dharma is a refuge; there is no other island, no other refuge. Nanda! If there is a person, who is honest by nature, far from hypocrisy and deceit, comes to me in the morning, I will teach him with good Dharma according to his capacity, and by evening he will state what he has gained; in the evening I will teach him with good Dharma, and by morning he will state what he has gained. Nanda! My good Dharma, can be realized in the present, can eliminate heat and afflictions, is good at adapting to the time and situation, is easy to practice, is a self-aware Dharma, and can protect oneself well. Hearing the Dharma spoken in front of me, it is in accordance with tranquility and can lead to Bodhi (enlightenment). This is what I know. Therefore, you now, see that there is your own

利、見有他利及二俱利，如是等法應常修學。于出家法謹慎行之勿令空過，當獲勝果無為安樂，受他供給衣食臥具病藥等物，令其施主獲大福利，得勝果報尊貴廣大。如是難陀！應當修學。

「複次難陀！未有一色是可愛樂、能於後時不變壞者，無有是處。不起憂悲不生煩惱者，亦無是處。難陀！于汝意云何？此色是常？為是無常？」

「大德！體是無常。」

「難陀！體既無常，為是苦不？」

「大德！是苦。」

「若無常、苦，即變壞法。我諸多聞聖弟子眾，計色是我、我有諸色、色屬於我、我在色中不？」

白言：「不也。世尊！」

「于汝意云何？受想行識是常無常？」

「大德！皆是無常。」

「難陀！體既無常，為是苦不？」

「大德！是苦。」

「若無常、苦，即變壞法。我諸多聞聖弟子眾，計受等是我、我有受等、受等屬我、我在受等中不？」

「不也。世尊！」

「是故應知凡是諸色，若過去、若未來、若現在、若內若外、若粗若細、若勝若劣、若遠若近，所有諸色皆非是我、我不有色、色不屬我、我不在色中；如是應以正念正慧而審觀察。受想行識若過去、若未來、若現在、若內若外、若粗若細、若勝若劣、

【現代漢語翻譯】現代漢語譯本：應當修習利益自己、利益他人以及兩者都利益的法，對於出家修行要謹慎行事，不要虛度光陰，這樣才能獲得殊勝的果報，達到無為的安樂。接受他人的供養，如衣服、食物、臥具、醫藥等，能讓施主獲得巨大的福報，得到殊勝的果報，尊貴而廣大。難陀（佛陀的堂弟），你應當這樣修習。再者，難陀，沒有哪一種色（物質現象）是可愛而能保持不變壞的，這是不可能的。也沒有哪一種色不會引起憂愁悲傷和煩惱的，這也是不可能的。難陀，你認為如何？這色是常（永恒不變）的嗎？還是無常（變化不定）的呢？世尊，它的體性是無常的。難陀，既然體性是無常的，那麼它是苦（不圓滿）的嗎？世尊，它是苦的。如果它是無常的、苦的，那就是會變壞的。我那些多聞的聖弟子們，會認為色是我、我擁有色、色屬於我、我在色之中嗎？不會的，世尊！你認為如何？受（感受）、想（思維）、行（意志）、識（意識）是常還是無常的呢？世尊，它們都是無常的。難陀，既然體性是無常的，那麼它是苦的嗎？世尊，它是苦的。如果它是無常的、苦的，那就是會變壞的。我那些多聞的聖弟子們，會認為受等是我、我擁有受等、受等屬於我、我在受等之中嗎？不會的，世尊！因此，應當知道，凡是所有的色，無論是過去、未來、現在，無論是內在的還是外在的，無論是粗糙的還是細微的，無論是殊勝的還是低劣的，無論是遙遠的還是臨近的，所有的色都不是我，我不擁有色，色不屬於我，我不在色之中；應當以正念正慧來仔細觀察。受、想、行、識，無論是過去、未來、現在，無論是內在的還是外在的，無論是粗糙的還是細微的，無論是殊勝的還是低劣的，

【English Translation】 English version: One should cultivate the practices that benefit oneself, benefit others, and benefit both. In the practice of renunciation, one should act with diligence and not let it pass in vain, so that one may attain the supreme fruit, the unconditioned bliss. By receiving offerings from others, such as clothing, food, bedding, and medicine, one enables the donors to gain great merit, attain supreme rewards, and become noble and vast. Thus, Nanda (Buddha's cousin), you should train yourself. Furthermore, Nanda, there is no form (rupa, material phenomenon) that is desirable and can remain unchanged and imperishable; this is impossible. Nor is there any form that does not give rise to sorrow, grief, and affliction; this is also impossible. Nanda, what do you think? Is this form permanent (nitya) or impermanent (anitya)? Venerable Sir, its nature is impermanent. Nanda, since its nature is impermanent, is it suffering (duhkha)? Venerable Sir, it is suffering. If it is impermanent and suffering, then it is subject to change and decay. Would my many learned noble disciples consider form to be 'I,' that 'I have form,' that 'form belongs to me,' or that 'I am in form'? No, Venerable Sir! What do you think? Are feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) permanent or impermanent? Venerable Sir, they are all impermanent. Nanda, since their nature is impermanent, are they suffering? Venerable Sir, they are suffering. If they are impermanent and suffering, then they are subject to change and decay. Would my many learned noble disciples consider feeling, etc., to be 'I,' that 'I have feeling, etc.,' that 'feeling, etc., belongs to me,' or that 'I am in feeling, etc.'? No, Venerable Sir! Therefore, it should be known that all forms, whether past, future, or present, whether internal or external, whether coarse or subtle, whether superior or inferior, whether far or near, all forms are not 'I,' 'I do not have form,' 'form does not belong to me,' and 'I am not in form'; one should observe this carefully with right mindfulness and right wisdom. Feeling, perception, mental formations, and consciousness, whether past, future, or present, whether internal or external, whether coarse or subtle, whether superior or inferior,

若遠若近，此等亦非是我、我亦非有此等、我亦非在此中；如是應以正念正慧而審觀察。若我多聞聖弟子眾如是觀察於色厭患，復于受想行識亦生厭患，若厭患已即不染著，既無染著即得解脫，既解脫已自知解脫，作如是言：『我生已盡、梵行已立、所作已辦、不受後有。』」爾時世尊說此法已，時具壽難陀遠塵離垢得法眼凈，五百苾芻于諸有漏心得解脫。

爾時世尊重說伽他告難陀曰：

「若人無定心，　　即無清凈智，　不能斷諸漏，　　是故汝勤修。　汝常修妙觀，　　知諸蘊生滅，　清凈若圓滿，　　諸天悉欣慶。　親友共交歡，　　往來相愛念，　貪名著利養，　　難陀汝應舍。　勿親近在家，　　及於出家者，　念超生死海，　　窮盡苦邊際。　初從羯羅藍，　　次生於肉皰，　肉皰生閉尸，　　閉尸生健南。　健南暫轉變，　　生頭及四支，　眾骨聚成身，　　皆從業因有。　頂骨合九片，　　頷車兩骨連，　齒有三十二，　　其根亦如是。　耳根及頸骨，　　腭骨並鼻樑，　胸臆與咽喉，　　總有十二骨。　眼眶有四骨，　　肩偶亦兩雙，　兩臂及指頭，　　總有五十骨。　項後有八骨，　　脊樑三十二，　此各有根本，　　其數亦四分。　右脅

【現代漢語翻譯】現代漢語譯本：如果（這些色法）顯得遙遠或接近，（你應當明白）這些都不是『我』，『我』也不擁有這些，『我』也不在這些之中；應當以正念和正慧來審慎地觀察。如果我那些多聞的聖弟子們這樣觀察色法，從而對色法產生厭惡，進而對受、想、行、識也產生厭惡，一旦產生厭惡就不會再執著，沒有執著就獲得解脫，獲得解脫后就會自知已經解脫，並會說：『我的生死已經終結，清凈的修行已經完成，該做的已經做完，不會再有來世。』」。這時，世尊說完此法后，具壽難陀（Nanda）遠離塵垢，獲得了清凈的法眼，五百位比丘（bhiksu）也從各種煩惱中解脫出來。這時，世尊又說偈頌告訴難陀：『如果一個人沒有堅定的心，就沒有清凈的智慧，就不能斷除各種煩惱，所以你應當勤奮修行。你應當經常修習微妙的觀想，瞭解諸蘊（skandha）的生滅，如果清凈圓滿，諸天都會感到欣喜。親友之間互相交往，彼此愛護，貪圖名聲和利益，難陀，你都應當捨棄。不要親近在家之人，也不要親近出家之人，要想著超越生死的苦海，窮盡苦的邊際。最初從羯羅藍（kalala，受精卵）開始，然後形成肉皰，肉皰形成閉尸（pesi，肉團），閉尸形成健南（ghana，凝結的肉塊）。健南暫時變化，長出頭和四肢，眾骨聚集形成身體，這一切都是由業力因緣所致。頭頂的骨頭由九片組成，下頜由兩塊骨頭連線，牙齒有三十二顆，牙根也是如此。耳根和頸骨，腭骨和鼻樑，胸部和咽喉，總共有十二塊骨頭。眼眶有四塊骨頭，肩胛骨有兩對，兩臂和手指，總共有五十塊骨頭。後頸有八塊骨頭，脊椎有三十二塊，這些都有其根本，其數量也分為四部分。右脅

【English Translation】 English version: Whether (these forms) appear far or near, (you should understand) that these are not 『I』, 『I』 do not possess these, and 『I』 am not in these; one should observe carefully with right mindfulness and right wisdom. If my well-learned noble disciples observe form in this way and become disgusted with form, and further become disgusted with feeling, perception, mental formations, and consciousness, once they are disgusted, they will no longer be attached. Having no attachment, they attain liberation. Having attained liberation, they know for themselves that they are liberated, and they will say: 『My birth is exhausted, the holy life is fulfilled, what had to be done is done, there will be no further existence.』」. At that time, after the Blessed One had spoken this Dharma, the venerable Nanda (Nanda) was cleansed of defilements and obtained the pure Dharma eye, and five hundred bhikshus (bhiksu) were liberated from all defilements. Then, the Blessed One spoke these verses to Nanda: 『If a person does not have a steadfast mind, they do not have pure wisdom, and they cannot cut off the various defilements, therefore you should diligently practice. You should constantly practice subtle contemplation, understanding the arising and passing away of the aggregates (skandha). If purity is perfected, all the devas will rejoice. Friends and relatives interact with each other, loving each other, and being greedy for fame and gain, Nanda, you should abandon all of these. Do not associate with lay people, nor with those who have left home, think of transcending the sea of birth and death, and exhaust the limits of suffering. Initially, from the kalala (kalala, fertilized egg), then a fleshly bubble is formed, the fleshly bubble forms a pesi (pesi, a lump of flesh), and the pesi forms a ghana (ghana, a solidified mass of flesh). The ghana temporarily changes, growing a head and four limbs, the bones gather to form the body, all of this is due to the causes and conditions of karma. The bones of the skull are composed of nine pieces, the jaw is connected by two bones, there are thirty-two teeth, and the roots are the same. The ear roots and neck bones, the palate and the bridge of the nose, the chest and throat, there are a total of twelve bones. The eye sockets have four bones, the shoulder blades have two pairs, the two arms and fingers, there are a total of fifty bones. There are eight bones in the back of the neck, the spine has thirty-two, these each have their roots, and their numbers are also divided into four parts. The right side

邊肋骨，　　相連有十三，　左脅相連生，　　亦有十三骨。　此等諸骨鎖，　　三三相續連，　二二相鉤牽，　　其餘不相續。　左右兩腿足，　　合有五十骨，　總三百十六，　　支柱于身肉。　骨節相鉤綴，　　合成眾生體，　實語者記說，　　正覺之所知。　從足至於頂，　　雜穢不堅牢，　由此共成身，　　脆危如葦舍。　無梢唯骨立，　　血肉遍涂治，　同機關木人，　　亦如幻化像。　應觀於此身，　　筋脈更纏繞，　濕皮相裹覆，　　九處有瘡門。　周遍常流溢，　　屎尿諸不凈，　譬如倉與篅，　　盛諸穀麥等。　此身亦如是，　　雜穢滿其中，　運動骨機關，　　危脆非堅實。　愚夫常愛樂，　　智者無染著，　洟唾污常流，　　膿血恒充滿。　黃脂雜乳汁，　　腦滿髑髏中，　胸鬲痰癊流，　　內有生熟藏。　肪膏與皮膜，　　五藏諸腹胃，　如是臭爛等，　　諸不凈同居。　罪身深可畏，　　此即是怨家，　無識耽欲人，　　愚癡常保護。　如是臭穢身，　　猶如朽城郭，　日夜煩惱逼，　　遷流無暫停。　身城骨墻壁，　　血肉作涂泥，　畫彩貪瞋癡，　　隨處而莊飾。　可惡骨身城，　　血肉相連合，　常被惡知識，

【現代漢語翻譯】現代漢語譯本肋骨兩側，各有十三根相連。左側的肋骨也同樣有十三根相連。這些骨頭相互連線，三根一組地連續相連，兩根一組地相互鉤連，其餘的則不連續。左右兩條腿和腳，加起來共有五十根骨頭，總共三百一十六根骨頭，支撐著身體的血肉。骨節相互鉤連，構成了眾生的身體，這是真實語者（指佛陀）所記述，正覺者（指佛陀）所知曉的。從腳底到頭頂，身體雜亂污穢且不堅固，由此共同構成了身體，脆弱危險如同用蘆葦搭建的房屋。沒有樹梢，只有骨頭支撐，血肉遍佈其上，如同機關木偶，也像幻化出來的影像。應當觀察這個身體，筋脈相互纏繞，濕潤的面板包裹覆蓋，有九個地方是瘡口。身體各處經常流淌著，屎尿等不乾淨的東西，譬如倉庫和糧囤，盛放著各種穀物麥子等。這個身體也是如此，充滿了各種雜穢之物，骨骼機關運動，脆弱而不堅實。愚笨的人常常喜愛它，有智慧的人則不會執著於它，鼻涕唾液經常流淌，膿血總是充滿其中。黃色的脂肪混雜著乳汁，腦漿充滿頭顱之中，胸腔和膈膜有痰液流動，內部有生臟和熟臟。脂肪和皮膜，五臟和胃，這些臭爛的東西，都聚集在一起。罪惡的身體非常可怕，它就是怨敵，沒有覺悟、沉迷於慾望的人，愚癡地保護著它。如此臭穢的身體，就像朽壞的城郭，日夜被煩惱逼迫，遷流變化沒有停歇。身體這座城池，骨頭是墻壁，血肉是塗抹的泥土，貪婪、嗔恨、愚癡是彩繪，隨處裝飾著它。這個可憎的骨頭身體城池，血肉相互連線，常常被惡知識（指錯誤的觀念和行為）所控制。

【English Translation】 English version The ribs on each side, there are thirteen connected. The ribs on the left side are also thirteen connected. These bones are connected to each other, three in a group continuously connected, Two in a group are hooked together, and the rest are not continuous. The left and right legs and feet, together have fifty bones, A total of three hundred and sixteen bones, supporting the flesh of the body. The joints are hooked together, forming the body of sentient beings, This is what the speaker of truth (referring to the Buddha) has recorded, and what the enlightened one (referring to the Buddha) knows. From the soles of the feet to the top of the head, the body is messy, filthy, and not firm, Thus, the body is formed, fragile and dangerous like a house built with reeds. Without branches, only bones support it, with flesh and blood covering it, Like a mechanical puppet, also like an illusionary image. One should observe this body, with tendons and veins intertwined, Moist skin wraps and covers it, with nine places being sores. The body is constantly flowing with, feces, urine, and other unclean things, Like a warehouse and granary, holding various grains and wheat. This body is also like this, filled with various impurities, The bone mechanism moves, fragile and not solid. Foolish people often love it, while wise people do not cling to it, Snot and saliva often flow, and pus and blood are always full within. Yellow fat mixed with milk, and brain matter fills the skull, Phlegm flows in the chest and diaphragm, and there are raw and cooked organs inside. Fat and membranes, the five organs and stomach, These rotten and smelly things, all dwell together. The sinful body is very terrifying, it is the enemy, Those who are not enlightened and are addicted to desires, foolishly protect it. Such a foul and smelly body, is like a decaying city wall, Harassed by afflictions day and night, changing and flowing without stopping. The city of the body, bones are the walls, flesh and blood are the mud, Greed, hatred, and ignorance are the paintings, decorating it everywhere. This hateful city of bones, with flesh and blood connected, Is often controlled by evil knowledge (referring to wrong views and actions).

內外苦相煎。　難陀汝當知，　　如我之所說，　晝夜常繫念，　　勿思于欲境。　若欲遠離者，　　常作如是觀，　勤求解脫處，　　速超生死海。」

爾時世尊說是入胎經已，具壽難陀及五百苾芻，皆大歡喜，信受奉行。

難陀苾芻越生死海險難之處，能至安隱究竟涅槃，獲阿羅漢果，說自慶頌曰：

「敬心奉澡浴，　　凈水及涂香，　並修諸福田，　　獲斯殊勝報。」

時諸大眾聞是說已咸皆有疑，為斷疑故請大師曰：「大德！難陀苾芻先作何業，由彼報得金色之身，具三十相以自嚴飾，望世尊身但少四指。于淫慾境極生愛著，大師哀愍，于生死海強拔令出，方便安置究竟涅槃。惟愿為說。」

佛告諸大眾：「難陀苾芻先所作業，果報成熟皆悉現前。」廣說如余。即說頌曰：

「假使經百劫，　　所作業不亡，　因緣會遇時，　　果報還自受。

「汝等諦聽。過去世時九十一劫，人壽八萬歲，有毗缽尸佛如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現於世，與六萬二千苾芻遊行人間，至親慧城王所都處，往親慧林即於此住。時彼世尊有異母弟，于淫慾境極生愛著。其毗缽尸如來、應、正等覺于生死海勸令出家，方

【現代漢語翻譯】現代漢語譯本內外之苦相互煎熬。難陀（Nanda，佛陀的堂弟）你應當知道，正如我所說的，日夜都要常常繫念於此，不要去思念那些慾望的境界。如果想要遠離這些，就要常常這樣觀想，勤奮地尋求解脫之處，迅速超越生死的苦海。」

這時，世尊說完這部《入胎經》后，具壽難陀（Bhikkhu Nanda）和五百位比丘（bhikkhu，佛教出家男眾），都非常歡喜，信受奉行。

難陀比丘超越了生死苦海的險難之處，能夠到達安穩究竟的涅槃（Nirvana，佛教的最高境界），獲得了阿羅漢（Arhat，佛教修行最高果位之一）的果位，說了自我慶賀的偈頌：

『恭敬地奉上沐浴，用凈水和涂香，並且修習各種福田，獲得瞭如此殊勝的果報。』

當時，大眾聽了這些話后都感到疑惑，爲了消除疑惑，就請教大師說：『大德！難陀比丘先前做了什麼業，因為那個果報而得到金色的身體，具備三十種相好來莊嚴自身，看起來和世尊的身體只差四指。他對淫慾的境界極其愛戀執著，大師您慈悲憐憫，從生死苦海中強行把他拔出來，方便地安置在究竟的涅槃。希望您能為我們解說。』

佛陀告訴大眾說：『難陀比丘先前所造的業，果報成熟后都顯現出來了。』（詳細內容如其他經典所說）。接著說了偈頌：

『即使經過百千劫，所造的業也不會消失，當因緣會合的時候，果報還是會自己承受。

『你們仔細聽。在過去世九十一劫前，那時人們的壽命是八萬歲，有毗缽尸佛（Vipasyin Buddha，過去七佛之一）如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正等覺（Samyaksambuddha，佛的稱號之一）、明行足（Vidya-carana-sampanna，佛的稱號之一）、善逝（Sugata，佛的稱號之一）、世間解（Lokavidu，佛的稱號之一）、無上士（Anuttara，佛的稱號之一）、調御丈夫（Purisadamyasarathi，佛的稱號之一）、天人師（Sasta deva-manusyanam，佛的稱號之一）、佛（Buddha，覺悟者）、世尊（Bhagavan，佛的稱號之一）出現於世，與六萬二千位比丘一起在人間，到達親慧城（Bandhumati）國王所統治的地方，前往親慧林，就住在這裡。當時，那位世尊有一個同父異母的弟弟，他對淫慾的境界極其愛戀執著。那位毗缽尸如來、應、正等覺勸他從生死苦海中出家，才

【English Translation】 English version The inner and outer sufferings torment each other. Nanda (Buddha's cousin), you should know, as I have said, Day and night, always keep this in mind, do not think of the realms of desire. If you wish to be free from them, always contemplate in this way, Diligently seek the place of liberation, quickly transcend the sea of birth and death.」

At that time, after the World Honored One finished speaking this 'Embryo Entry Sutra,' the Venerable Nanda (Bhikkhu Nanda) and five hundred bhikkhus (bhikkhu, Buddhist monk) were all very joyful, and accepted and practiced it.

Bhikkhu Nanda transcended the perilous places of the sea of birth and death, was able to reach the peaceful and ultimate Nirvana (Nirvana, the highest state in Buddhism), attained the fruit of Arhat (Arhat, one of the highest achievements in Buddhist practice), and spoke a verse of self-congratulation:

『Respectfully offering bathing, with pure water and fragrant ointment, And cultivating various fields of merit, I have obtained such excellent rewards.』

At that time, the assembly, having heard these words, all felt doubt. To dispel their doubts, they asked the Great Master: 『Great Virtuous One! What karma did Bhikkhu Nanda perform in the past, that he obtained a golden body as a result, adorned with thirty-two marks, appearing only four fingers shorter than the World Honored One? He was extremely attached to the realm of sexual desire, and the Master, out of compassion, forcefully pulled him out of the sea of birth and death, and expediently placed him in ultimate Nirvana. We wish you would explain this.』

The Buddha told the assembly: 『The karma that Bhikkhu Nanda performed in the past has ripened and manifested.』 (The details are as described in other sutras). Then he spoke a verse:

『Even if hundreds of kalpas (kalpa, an extremely long period of time) pass, the karma performed will not perish, When the conditions meet, the karmic result will be received by oneself.』

『Listen carefully. In the past, ninety-one kalpas ago, when people』s lifespan was eighty thousand years, there appeared in the world Vipasyin Buddha (Vipasyin Buddha, one of the past seven Buddhas), a Tathagata (Tathagata, one of the titles of Buddha), an Arhat (Arhat, one of the titles of Buddha), a Samyaksambuddha (Samyaksambuddha, one of the titles of Buddha), a Vidya-carana-sampanna (Vidya-carana-sampanna, one of the titles of Buddha), a Sugata (Sugata, one of the titles of Buddha), a Lokavidu (Lokavidu, one of the titles of Buddha), an Anuttara (Anuttara, one of the titles of Buddha), a Purisadamyasarathi (Purisadamyasarathi, one of the titles of Buddha), a Sasta deva-manusyanam (Sasta deva-manusyanam, one of the titles of Buddha), a Buddha (Buddha, the awakened one), and a Bhagavan (Bhagavan, one of the titles of Buddha), together with sixty-two thousand bhikkhus, in the human realm, arrived at the place ruled by King Bandhumati (Bandhumati), went to Bandhumati Grove, and stayed there. At that time, that World Honored One had a half-brother, who was extremely attached to the realm of sexual desire. That Vipasyin Tathagata, Arhat, Samyaksambuddha, urged him to leave home from the sea of birth and death, and only then

便安置究竟涅槃。時彼國王名曰有親，以法化世，人民熾盛豐樂安隱，無諸詐偽賊盜疾疫，牛羊稻蔗在處充滿。王異母弟極耽淫染，王聞佛眾住親慧林，將諸王子親侍大臣及內宮女人民翊從，往詣佛所，頂禮佛足，退坐一面。爾時世尊為彼王眾宣揚妙法，示教利喜得殊勝解。其弟耽欲不肯出門，時大臣子及余知友撫塵之類詣而告曰：『善友知不？王及王子並諸內宮大臣人眾往毗缽尸佛所，躬行禮敬，聽受妙法，獲殊勝解。人身難得汝已得之，如何今時耽著淫慾不肯出門？』彼聞責已心生愧恥，俯仰相隨同行而去。時佛弟苾芻見諸徒侶共行而去，問曰：『何故君等將此一人共伴而去？』時彼同伴具以事白苾芻曰：『我是佛弟。昔在家時于諸欲境極生耽著，幸蒙大師強牽令出，安隱將趣究竟涅槃。更有如是愚癡之輩與我相似，仁等慈悲強共將去，誠為大善。今可往詣無上大師，得至佛所必生深信。』時彼同伴共至佛所，佛觀彼類稱根欲性而為說法。既得聞已，深起信心。從座而起，偏袒右肩合掌向佛，白言：『世尊！唯愿大師及諸聖眾，明至我家入溫室澡浴。』佛默然受。彼知受已，禮佛雙足，奉辭而去。遂至王所申恭敬已，白言：『大王！我詣佛所聞法生信，于淫慾境起厭離心，奉請佛僧明至我家入溫室浴，如來大師慈

悲為受。佛是人天所應供養，王今宜可灑掃街衢嚴飾城郭。』王作是念：『佛來入城，我當嚴飾。然我之弟耽欲難諫，佛今調伏實誠希有。』答言：『甚善。汝今可去營辦澡浴所須之物，我當隨力嚴飾城隍。』弟生大喜，辭王而去。王告諸臣曰：『當可唱令普告諸人，明日世尊將入城內。諸舊住者及遠方來汝等諸人，咸當隨力嚴飾城郭灑掃街衢，持諸香花迎大師入。』臣奉王教，普告令知具宣王敕。時諸人眾于彼城中，除去瓦礫、遍灑香水、燒諸妙香、懸眾幡蓋、散花供養，如天帝釋歡喜之園。時彼王弟辦諸香湯及香油等，莊嚴浴室敷置床座。

「毗缽尸佛漸欲至城，王及諸臣太子后妃宮人婇女及諸人眾咸出奉迎，遙禮佛足隨從入城。時彼王弟引佛世尊入溫室內，授香水等以充澡浴。見佛世尊身如金色，三十二相八十種好周遍莊嚴，見已歡喜生深信心。洗浴既竟著衣服已，即便頂禮世尊雙足，發是愿言：『我今幸遇最上福田微申供養。愿此善因，于未來世身得金色，與佛無異。如世尊弟，于欲境中深生耽著，強拔令出得趣安隱究竟涅槃。愿我當來得為佛弟，獲金色身亦復如是。我于欲境生耽著時，強牽令出愛染深河，得趣涅槃安隱之處。』汝等苾芻勿生異念，彼親慧王耽欲之弟，即難陀苾芻是。由於昔時請毗缽

【現代漢語翻譯】現代漢語譯本：悲憫眾生是佛陀的修行。佛陀是人天都應供養的，大王您現在應該清掃街道，裝飾城池。』國王心想：『佛陀要來入城，我應當好好裝飾。然而我的弟弟沉迷於慾望難以勸諫，佛陀能調伏他真是稀有。』於是回答說：『很好。你現在可以去準備沐浴所需的物品，我將盡力裝飾城池。』弟弟非常高興，告別國王離開了。國王告訴眾臣說：『應當發佈命令，普告眾人，明天世尊將要入城。所有居住在此地的人以及從遠方來的人，你們都應當盡力裝飾城池，清掃街道，拿著各種香花迎接大師入城。』大臣們遵從國王的教令，普告眾人，宣說了國王的命令。當時，城中的人們清除瓦礫，遍灑香水，焚燒各種妙香，懸掛各種幡蓋，散花供養，如同天帝釋歡喜的園林一般。當時，國王的弟弟準備了各種香湯和香油等，裝飾浴室，鋪設床座。毗缽尸佛（Vipasyin Buddha）漸漸要到城裡了，國王和眾臣、太子、后妃、宮女、婇女以及眾人，都出來迎接，遠遠地禮拜佛足，跟隨佛陀入城。當時，國王的弟弟引導佛陀進入溫室，奉上香水等供佛沐浴。他看到佛陀的身體如同金色，三十二相（32 major marks）八十種好（80 minor marks）周遍莊嚴，看到后歡喜，生起了深深的信心。沐浴完畢，穿好衣服后，他立即頂禮世尊雙足，發願說：『我今天有幸遇到最上的福田，略微供養。愿以此善因，在未來世，我的身體也能變成金色，與佛陀沒有差別。就像世尊的弟弟，在慾望中深深沉迷，被強行拉出來，最終獲得安穩的涅槃。愿我將來也能成為佛陀的弟弟，獲得金色的身體，也像他一樣。當我在慾望中沉迷時，能被強行拉出愛染的深河，到達涅槃安穩之處。』你們這些比丘不要產生其他的想法，那位親慧王（King Bandhuma）沉迷於慾望的弟弟，就是難陀（Nanda）比丘。因為他過去曾經請毗缽尸佛（Vipasyin Buddha）沐浴，所以今生才能成為佛陀的弟弟。

【English Translation】 English version: Compassion is the practice of the Buddha. The Buddha is worthy of offerings from humans and gods. Your Majesty should now sweep the streets and decorate the city.』 The king thought, 『The Buddha is coming to enter the city, I should decorate it well. However, my younger brother is addicted to desires and difficult to advise. It is truly rare that the Buddha can subdue him.』 He then replied, 『Very well. You may now go and prepare the items needed for bathing, and I will do my best to decorate the city.』 The younger brother was very happy and bid farewell to the king. The king told his ministers, 『You should issue an order, proclaiming to everyone that the World Honored One will enter the city tomorrow. All those who live here and those who have come from afar, you should all do your best to decorate the city, sweep the streets, and hold various fragrant flowers to welcome the Great Master into the city.』 The ministers obeyed the king』s order, proclaimed it to everyone, and announced the king』s decree. At that time, the people in the city removed rubble, sprinkled fragrant water everywhere, burned various wonderful incense, hung various banners and canopies, and scattered flowers as offerings, like the joyful garden of the heavenly king Sakra. At that time, the king』s younger brother prepared various fragrant baths and fragrant oils, decorated the bathroom, and laid out beds. Vipasyin Buddha was gradually approaching the city. The king, his ministers, the crown prince, the queen, the concubines, the palace maids, and the people all came out to greet him, bowing to the Buddha』s feet from afar and following him into the city. At that time, the king』s younger brother led the Buddha into the warm room, offering fragrant water and other items for the Buddha to bathe. He saw that the Buddha』s body was like gold, adorned with the thirty-two major marks and eighty minor marks. Upon seeing this, he was delighted and developed deep faith. After bathing and putting on clothes, he immediately bowed to the Buddha』s feet and made this vow: 『Today, I am fortunate to encounter the supreme field of merit and make a small offering. May this good cause, in future lives, allow my body to also become golden, no different from the Buddha. Just like the World Honored One』s younger brother, who was deeply addicted to desires, was forcibly pulled out, and ultimately attained the peace of Nirvana. May I also become the Buddha』s younger brother in the future, obtain a golden body, and be like him. When I am addicted to desires, may I be forcibly pulled out of the deep river of attachment and reach the peaceful place of Nirvana.』 You bhikshus should not have other thoughts. That younger brother of King Bandhuma, who was addicted to desires, is the bhikshu Nanda. Because he had invited Vipasyin Buddha to bathe in the past, he was able to become the Buddha』s younger brother in this life.

尸佛入浴室中香湯澡浴，凈心發願。彼之善因，今為佛弟，身作金色。我于耽著淫慾之境，強拔令出舍俗出家，究竟涅槃至安隱處。」

時諸大眾更復有疑，請世尊曰：「大德！難陀苾芻曾作何業，今身感得三十大丈夫相？」

佛告諸大眾：「彼所作業廣說如前。乃往過去于聚落中有一長者，大富多財資生無乏。有一苑園花果茂盛，流泉浴池林木森竦，堪出家人棲隱之處。時有獨覺出現於世，哀愍眾生處於閑靜，世間無佛唯此福田。於時有一獨覺尊者遊行人間至斯聚落，周旋觀察屆彼園中。其守園人既見尊者，告言：『善來，為解勞倦。』尊者住此，即于中夜入火光定。園人見已作如是念：『此之大德成斯勝行。』即便夜起往就家尊，告言：『大家！宜於今者生慶喜心。于苑園中有一大德來投我宿，成就妙行具足神通，放大光明遍照園內。』長者聞已疾往園中，禮雙足已作如是言：『聖者！仁為求食，我為福因，幸住此園我常施食。』彼見慇勤即便為受，住此園內入勝妙定解脫之樂。復作是念：『我此臭身輪迴生死，所應作者並已獲得，宜入圓寂永證無生。』作是念已，即升虛空入火光定，現諸神變，放大光明，上燭紅輝下流清水，舍此身已神識不生，永證無餘妙涅槃界。時彼長者取其屍骸焚以香木，復

【現代漢語翻譯】現代漢語譯本：尸佛（Śī Buddha）進入浴室，用香湯沐浴，凈化心靈並立下誓願。他過去所種的善因，使他今生作為佛陀的弟子，身呈金色。我（佛陀）將他從沉溺於淫慾的境界中強行拉出，讓他捨棄世俗出家修行，最終達到涅槃的安穩之處。當時，大眾再次產生疑問，請問世尊：『大德！難陀（Nanda）比丘過去做了什麼業，今生感得三十大丈夫相？』佛陀告訴大眾：『他所造的業，詳細說來如前所述。在過去，有一個聚落中住著一位長者（長者，指富有的居士），他非常富有，生活所需應有盡有。他有一個花園，花果茂盛，有流動的泉水和浴池，樹木高聳，適合出家人居住。當時，有一位獨覺（Pratyekabuddha，不依佛陀教導而自行開悟者）出現在世間，他憐憫眾生，喜歡住在安靜的地方。世間沒有佛陀，只有他這塊福田。那時，一位獨覺尊者來到人間，到了這個聚落，四處觀察，來到了這個花園。守園人見到尊者，說道：『歡迎您來，請您休息一下。』尊者就住在這裡，並在半夜進入火光定（Tejo Samadhi，一種禪定狀態）。園人看到后，心想：『這位大德成就瞭如此殊勝的修行。』他立即在夜裡起身，去告訴家主，說道：『大家！您現在應該感到高興。在花園裡，有一位大德來我這裡住宿，他成就了妙行，具足神通，放出光明照亮整個花園。』長者聽后，立刻來到花園，禮拜尊者的雙足，說道：『聖者！您是爲了求食，我是爲了種福，希望您住在這個花園，我將常為您提供食物。』尊者見他如此懇切，就接受了，住在這個花園裡，進入殊勝的禪定，享受解脫的快樂。他又想：『我這臭皮囊在生死中輪迴，該做的都已經做了，應該進入圓寂，永遠證得無生。』想到這裡，他立即升入虛空，進入火光定，顯現各種神通變化，放出光明，上照紅輝，下流清水，捨棄這個身體后，神識不再產生，永遠證得無餘涅槃的境界。當時，那位長者取來他的遺骸，用香木焚燒，又

【English Translation】 English version: Śī Buddha entered the bathhouse, bathed in fragrant water, purified his mind, and made a vow. Due to his past good deeds, he is now a disciple of the Buddha, with a golden body. I (the Buddha) forcibly pulled him out of the realm of indulgence in lust, made him renounce the world and become a monk, and ultimately reach the peaceful state of Nirvana. At that time, the assembly had further doubts and asked the World Honored One: 'Great Virtue! What deeds did the Bhikṣu Nanda perform in the past that he now possesses the thirty-two marks of a great man?' The Buddha told the assembly: 'The deeds he performed are as previously described in detail. In the past, there was an elder (an elder refers to a wealthy layperson) in a village who was very rich and had no lack of necessities. He had a garden with lush flowers and fruits, flowing springs and bathing pools, and tall trees, suitable for monks to reside in. At that time, a Pratyekabuddha (a self-enlightened one who does not rely on the teachings of the Buddha) appeared in the world. He had compassion for sentient beings and liked to live in quiet places. There was no Buddha in the world, only this field of merit. At that time, a Pratyekabuddha Venerable came to the human world, arrived at this village, observed around, and reached this garden. The garden keeper saw the Venerable and said: 'Welcome, please rest.' The Venerable stayed here and entered the Tejo Samadhi (a state of meditation) in the middle of the night. The garden keeper saw this and thought: 'This great virtue has achieved such excellent practice.' He immediately got up at night and went to tell the householder, saying: 'Everyone! You should be happy now. In the garden, a great virtue has come to stay with me. He has achieved wonderful practice, possesses supernatural powers, and emits light that illuminates the entire garden.' Upon hearing this, the elder immediately went to the garden, bowed at the Venerable's feet, and said: 'Holy One! You are seeking food, and I am seeking merit. I hope you will stay in this garden, and I will always provide you with food.' Seeing his sincerity, the Venerable accepted and stayed in this garden, entering into wonderful meditation and enjoying the bliss of liberation. He then thought: 'This stinking body of mine is in the cycle of birth and death. What should be done has already been done. I should enter Parinirvana and forever attain non-birth.' Thinking this, he immediately ascended into the sky, entered the Tejo Samadhi, manifested various supernatural transformations, emitted light that shone upwards with red radiance and downwards with flowing clear water. After abandoning this body, his consciousness no longer arose, and he forever attained the realm of Nirvana without remainder. At that time, the elder took his remains, burned them with fragrant wood, and'

持乳汁而滅其火，收余身骨置新瓶中，造窣堵波，懸諸幡蓋，深生敬信。灑三十種眾妙香水，併發大愿求諸相好。汝等諦聽，勿生異念，往時長者即難陀是。由以勝妙供養敬信業故，今受果報感得三十殊妙勝相。」

時諸大眾更有疑念，重請世尊：「大德！難陀苾芻曾作何業，若不出家棄塵俗者，必當紹繼力輪王位？」

佛告諸苾芻：「難陀先世所造之業，果報熟時必當自受。廣如上說。過去世時此賢劫中，人壽二萬歲，有迦葉波佛出現世間，十號具足，在婆羅痆斯仙人墮處施鹿林中依止而住。時彼城中王名訖栗枳，以法化世為大法王，廣如上說。王有三子，謂大中小。彼迦葉波佛施化事畢，猶如火盡入大涅槃。其王信敬取佛遺身，以諸香木，栴檀沉水海岸牛頭天木香等，焚燒既訖，滅以香乳。收其舍利置金寶瓶，造大窣堵波，皆用四寶，縱廣正等一逾繕那、高半逾繕那安相輪。時王之中子親上中蓋。汝等苾芻勿生異念，時王中子者即難陀是。由於昔時敬心供養安置中蓋斯之善業，於二千五百生中常為力輪王，化一洲內。今此生中若不出家者，還作力輪王得大自在。」

時諸大眾更復有疑，請問世尊：「大德！難陀苾芻曾作何業，于佛弟子善護根門最為第一？」

佛言：「此由願力。難陀苾

【現代漢語翻譯】現代漢語譯本：他用乳汁熄滅火焰，將剩餘的遺骨放入新的瓶中，建造佛塔（窣堵波，stupa），懸掛幡蓋，深深地產生敬信。他灑上三十種美妙的香水，併發出大愿，祈求獲得各種美好的相貌。你們仔細聽，不要產生其他想法，過去的那位長者就是難陀（Nanda）的前身。由於他以殊勝的供養和敬信的業力，現在才感得果報，獲得了三十種殊妙的勝相。當時的大眾還有疑問，再次請問世尊：『大德！難陀比丘（bhiksu）曾經做了什麼業，如果不出家捨棄世俗，必定會繼承轉輪王的王位？』佛告訴各位比丘：『難陀前世所造的業，果報成熟時必定會自己承受。詳細情況如上面所說。在過去世，這個賢劫中，人的壽命是二萬歲時，有迦葉波佛（Kasyapa Buddha）出現在世間，十號具足，在波羅奈斯（Varanasi）仙人墮處施鹿林中安住。當時那個城中的國王名叫訖栗枳（Krkri），以佛法教化世人，成為大法王，詳細情況如上面所說。國王有三個兒子，分別是大、中、小。迦葉波佛的教化事業結束后，就像火焰熄滅一樣進入大涅槃（Mahaparinirvana）。國王以敬信之心取走佛的遺體，用各種香木，如栴檀、沉水、海岸牛頭天木香等焚燒，焚燒完畢后，用香乳熄滅火焰。他將舍利放入金寶瓶中，建造巨大的佛塔，全部用四寶裝飾，縱橫和高度都是一由旬（yojana），高半由旬，並安上相輪。當時國王的二兒子親自安放了中間的傘蓋。各位比丘不要產生其他想法，當時的國王二兒子就是難陀。由於過去以恭敬心供養並安放中間傘蓋的善業，他在二千五百世中常常成為轉輪王，教化一個洲內。今生如果不出家，還會成為轉輪王，獲得大自在。』當時的大眾再次產生疑問，請問世尊：『大德！難陀比丘曾經做了什麼業，在佛的弟子中，善於守護根門最為第一？』佛說：『這是由於願力。難陀比丘在過去世，迦葉波佛的時代，曾經發愿說：『愿我將來在佛的教法中，能夠善於守護根門。』由於這個願力，所以今生在佛的弟子中，善於守護根門最為第一。』

【English Translation】 English version: He extinguished the fire with milk, placed the remaining bones in a new bottle, built a stupa, hung banners and canopies, and deeply generated faith and respect. He sprinkled thirty kinds of wonderful fragrant water and made great vows to seek various excellent features. You all listen carefully, do not have other thoughts, the elder of the past was Nanda. Because of his superior offerings and respectful faith, he now receives the karmic reward and has obtained thirty extraordinary excellent features. At that time, the assembly had more doubts and again asked the World Honored One: 'Great Virtuous One! What karma did the bhiksu Nanda perform that, if he did not leave home and abandon the secular world, he would surely inherit the position of a Cakravartin King?' The Buddha told the bhiksus: 'The karma that Nanda created in his past lives will surely be received by him when the karmic retribution matures. The details are as described above. In the past, during this Bhadrakalpa, when people's lifespan was twenty thousand years, Kasyapa Buddha appeared in the world, possessing all ten titles, and resided in the Deer Park at Isipatana in Varanasi. At that time, the king of that city was named Krkri, who ruled the world with Dharma and became a great Dharma king, as described above. The king had three sons, the eldest, middle, and youngest. After Kasyapa Buddha's teaching activities were completed, he entered Mahaparinirvana like a fire extinguished. The king, with faith and respect, took the Buddha's remains and burned them with various fragrant woods, such as sandalwood, agarwood, coastal cow-head sandalwood, etc. After the burning was completed, he extinguished the fire with fragrant milk. He placed the relics in a golden treasure bottle, built a large stupa, all decorated with four treasures, with a length, width, and height of one yojana, and a height of half a yojana, and placed a spire on top. At that time, the king's second son personally placed the middle canopy. Bhiksus, do not have other thoughts, the king's second son at that time was Nanda. Because of the good karma of respectfully offering and placing the middle canopy in the past, he has often been a Cakravartin King for two thousand five hundred lives, ruling within one continent. If he does not leave home in this life, he will still become a Cakravartin King and obtain great freedom.' At that time, the assembly had more doubts and asked the World Honored One: 'Great Virtuous One! What karma did the bhiksu Nanda perform that he is the foremost among the Buddha's disciples in guarding his sense faculties?' The Buddha said: 'This is due to his vow. In the past, during the time of Kasyapa Buddha, Nanda made a vow, saying: 'May I, in the future, be able to guard my sense faculties well in the Buddha's teachings.' Because of this vow, he is now the foremost among the Buddha's disciples in guarding his sense faculties.'

芻于迦葉波佛時舍俗出家，其親教師，彼佛法中善護根門稱為第一，盡其形壽梵行自持，然于現身竟無證悟。于命終時便發誓愿：『我于佛所盡斯形壽梵行自持，然于現身竟無所證。愿我以此修行善根，此佛世尊記未來世有摩納婆當成正覺，號釋迦牟尼，我于彼佛教法之中，出家離俗斷諸煩惱獲阿羅漢，如親教師於斯佛所善護根門最為第一，我亦如是，于彼教中守護根門最為第一。』由彼願力，今於我所諸弟子中，善護根門最為第一。如是苾芻！若純黑業得純黑報，若純白業得純白報，若雜業者當受雜報。是故汝等離純黑雜業、修純白業。如是應修。」

大寶積經卷第五十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十八

大唐于闐三藏實叉難陀譯

文殊師利授記會第十五之一

如是我聞：

一時佛在王舍城耆阇崛山，與大比丘眾一千人俱。菩薩八萬四千，文殊師利菩薩、觀世音菩薩、得大勢菩薩而為上首。復與七十二億諸天眾俱，悉皆趣向菩薩之道。復與四天大王，釋提桓因，梵天王等及其眷屬，各有五萬二千眾俱，亦皆趣于菩薩之道。有四阿修羅王，各與眷屬無量眾俱。復與七萬二千大龍王俱，其名曰難陀龍王、優波難陀龍王、婆留那龍王、

{ "translations": [ "現代漢語譯本", "他（指迦葉波佛時出家的比丘）在迦葉波佛（過去佛）在世時捨棄世俗出家修行，他的親教師在那位佛的教法中，以善於守護根門（眼、耳、鼻、舌、身、意六種感官）而著稱第一。他盡其一生都持守清凈的修行，然而在這一世卻未能證悟任何果位。在他臨終時，他發下誓願：『我在佛陀的教法中盡此一生持守清凈的修行，然而在這一世卻未能證悟任何果位。愿我以此修行的善根，當未來世有摩納婆（婆羅門青年）被佛世尊授記將成正覺，號為釋迦牟尼（現在佛），我能在他的佛教法中出家修行，斷除一切煩惱，獲得阿羅漢果位。就像我的親教師在那位佛的教法中善於守護根門最為第一一樣，我也要如此，在他的教法中守護根門最為第一。』由於他所發的願力，現在在我的所有弟子中，他善於守護根門最為第一。像這樣的比丘們！如果造作純粹的黑業，就會得到純粹的黑報；如果造作純粹的白業，就會得到純粹的白報；如果造作雜業，就會承受雜報。因此，你們應當遠離純黑的雜業，修習純白的善業。你們應當這樣修行。」 , "", "《大寶積經》卷第五十七", "大正藏第 11 冊 No. 0310 《大寶積經》", "", "", "《大寶積經》卷第五十八", "", "大唐于闐三藏實叉難陀譯", "", "文殊師利授記會第十五之一", "", "如是我聞：", "", "一時，佛陀在王舍城（古印度城市）的耆阇崛山（又名靈鷲山），與一千位大比丘（出家受具足戒的男性僧人）在一起。還有八萬四千位菩薩（發願要成就佛果的修行者），以文殊師利菩薩（智慧第一的菩薩）、觀世音菩薩（慈悲第一的菩薩）、得大勢菩薩（代表大勢力的菩薩）為首。同時還有七十二億諸天眾（天界的眾生）在一起，他們都趣向菩薩之道。還有四天大王（守護四方的天神），釋提桓因（帝釋天），梵天王（色界天的天王）等及其眷屬，各有五萬二千眾在一起，也都趣向菩薩之道。還有四位阿修羅王（非天，一種神道眾生），各自帶領著無量的眷屬。還有七萬二千位大龍王在一起，他們的名字是難陀龍王（歡喜龍王）、優波難陀龍王（近喜龍王）、婆留那龍王（水神龍王）" ], "english_translations": [ "English version", "He (referring to the Bhikshu who renounced the world during the time of Kashyapa Buddha) renounced the world and became a monk during the time of Kashyapa Buddha (a past Buddha). His preceptor was known as the foremost in that Buddha's Dharma for being skilled in guarding the sense faculties (the six senses: eyes, ears, nose, tongue, body, and mind). He maintained pure conduct throughout his life, yet he did not attain any enlightenment in that lifetime. At the time of his death, he made a vow: 'I have maintained pure conduct throughout this life in the Buddha's Dharma, yet I have not attained any enlightenment in this lifetime. May I, through the merit of this practice, when in the future a Manava (Brahmin youth) is prophesied by the World Honored One to attain perfect enlightenment and be named Shakyamuni (the present Buddha), be able to renounce the world and practice in his Buddhist Dharma, cut off all afflictions, and attain the state of Arhat. Just as my preceptor was the foremost in guarding the sense faculties in that Buddha's Dharma, so shall I be, the foremost in guarding the sense faculties in his Dharma.' Due to the power of his vow, he is now the foremost among all my disciples in guarding the sense faculties. Thus, Bhikshus! If one creates purely black karma, one will receive purely black retribution; if one creates purely white karma, one will receive purely white retribution; if one creates mixed karma, one will receive mixed retribution. Therefore, you should abandon purely black and mixed karma and cultivate purely white karma. You should practice in this way.」", "", "The Great Treasure Trove Sutra, Volume 57", "Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra", "", "", "The Great Treasure Trove Sutra, Volume 58", "", "Translated by the Tripiṭaka Master Śikṣānanda of Khotan of the Great Tang Dynasty", "", "The Chapter on the Prophecy of Mañjuśrī, Part 1 of 15", "", "Thus have I heard:", "", "At one time, the Buddha was in the city of Rajagriha (an ancient Indian city), on Mount Gṛdhrakūṭa (also known as Vulture Peak), together with a thousand great Bhikshus (monks who have taken full monastic vows). There were also eighty-four thousand Bodhisattvas (practitioners who aspire to Buddhahood), with Mañjuśrī Bodhisattva (the Bodhisattva of wisdom), Avalokiteśvara Bodhisattva (the Bodhisattva of compassion), and Mahāsthāmaprāpta Bodhisattva (the Bodhisattva of great power) as their leaders. There were also seventy-two billion Devas (beings of the heavenly realms), all of whom were inclined towards the Bodhisattva path. There were also the Four Great Heavenly Kings (guardian deities of the four directions), Śakra Devānām Indra (the ruler of the gods), Brahmā (the king of the Brahma realm), and their retinues, each with fifty-two thousand beings, all of whom were also inclined towards the Bodhisattva path. There were also four Asura Kings (non-gods, a type of divine being), each leading countless retinues. There were also seventy-two thousand great Dragon Kings, whose names were Nanda Dragon King (Joyful Dragon King), Upananda Dragon King (Near Joyful Dragon King), and Varuna Dragon King (Water God Dragon King)." ] }

娑竭羅龍王、持大地龍王、無熱惱龍王、高勝龍王、伏魔龍王、最勝龍王、月上龍王，如是等而為上首。復與無量夜叉王俱，其名曰金毗羅夜叉王、阿吒薄拘夜叉王、蘇支路摩夜叉王、妙意夜叉王、妙慧夜叉王、妙相夜叉王、普色夜叉王、不動夜叉王、有力夜叉王、大力夜叉王，如是等而為上首。時王舍城國王大臣及諸四眾，天、龍、夜叉、人非人等，各以衣服飲食臥具醫藥種種資具，于如來所恭敬尊重而為供養。

爾時世尊于晨朝時著衣持缽，與諸比丘及於天人百千之眾前後圍繞，向王舍城阿阇世宮。佛威神力放百千種妙色光明，百千音樂同時俱奏，雨眾妙花，優缽羅花、缽曇摩花、拘勿頭花、芬陀利花繽紛而下。是時如來以神通力，隨所行處涌出寶蓮，大如車輪，白銀為莖、真金為葉、毗琉璃寶以為其須，于花臺中有化菩薩結加趺坐。是諸菩薩與寶蓮俱繞王舍城右旋七匝，而說頌曰：

「釋種應供大商主，　　利樂含識令安隱，　具大威德寂靜心，　　為世依怙當入城。　若欲遠離老死苦，　　或樂遊戲于天宮，　或有欲破諸魔軍，　　應近妙辯人中主，　難得聞名今出現，　　經百千劫修眾行，　以大悲心遊世間，　　如是之尊當入城。　曾行無量無邊舍，　　男女妻室及王位，　頭目

【現代漢語翻譯】現代漢語譯本：娑竭羅龍王（Sāgara，海龍王）、持大地龍王（Dhṛtarāṣṭra，守護大地的龍王）、無熱惱龍王（Anavatapta，居住在無熱惱池的龍王）、高勝龍王（Ucchūṣma，高大威猛的龍王）、伏魔龍王（Nāga-damana，降伏魔障的龍王）、最勝龍王（Śreṣṭha，最殊勝的龍王）、月上龍王（Candra-uttara，月亮之上的龍王），這些龍王為首。又與無數的夜叉王一同前來，他們的名字是金毗羅夜叉王（Kumbhīra，守護神）、阿吒薄拘夜叉王（Aṭavaka，兇猛的夜叉）、蘇支路摩夜叉王（Suciloma，毛髮細軟的夜叉）、妙意夜叉王（Manorama，心意美好的夜叉）、妙慧夜叉王（Sumati，智慧美好的夜叉）、妙相夜叉王（Surūpa，相貌美好的夜叉）、普色夜叉王（Sarvarūpa，具有各種顏色的夜叉）、不動夜叉王（Acala，堅定不動的夜叉）、有力夜叉王（Balin，有力量的夜叉）、大力夜叉王（Mahābala，力量強大的夜叉），這些夜叉王為首。當時，王舍城的國王、大臣以及四眾弟子，天、龍、夜叉、人、非人等，各自拿著衣服、飲食、臥具、醫藥等各種資具，在如來所在之處恭敬尊重地進行供養。那時，世尊在早晨穿好衣服，拿著缽，與眾比丘以及成百上千的天人前後圍繞，前往王舍城的阿阇世王宮。佛以威神之力放出成百上千種美妙的光芒，成百上千種音樂同時奏響，天空中降下各種美妙的花朵，優缽羅花（utpala，青蓮花）、缽曇摩花（padma，紅蓮花）、拘勿頭花（kumuda，白睡蓮）、芬陀利花（puṇḍarīka，白蓮花）紛紛落下。這時，如來以神通力，在所行之處涌出寶蓮，大如車輪，白銀為莖，真金為葉，毗琉璃寶為花須，在花臺中有化生菩薩結跏趺坐。這些菩薩與寶蓮一同圍繞王舍城右旋七匝，並說頌道：『釋迦族的應供大商主，利益安樂一切眾生，使他們安穩，具有大威德，內心寂靜，是世間的依靠，將要進入城中。如果想要遠離老死之苦，或者喜歡在天宮中游戲，或者想要摧破各種魔軍，都應當親近這位妙辯的人中之主。他難得聞名，如今出現，經歷了百千劫的修行，以大悲心遊化世間，如此尊貴的人將要進入城中。他曾經行過無量無邊的佈施，捨棄男女、妻室以及王位，頭目

【English Translation】 English version: Sāgara (Ocean Dragon King), Dhṛtarāṣṭra (Earth-Holder Dragon King), Anavatapta (Dragon King of the Anavatapta Lake), Ucchūṣma (High-Victorious Dragon King), Nāga-damana (Subduer of Demons Dragon King), Śreṣṭha (Most Excellent Dragon King), Candra-uttara (Moon-Above Dragon King), these and others were the leaders. They were also accompanied by countless Yaksha kings, whose names were Kumbhīra (Guardian Yaksha King), Aṭavaka (Fierce Yaksha King), Suciloma (Fine-Haired Yaksha King), Manorama (Delightful-Mind Yaksha King), Sumati (Good-Wisdom Yaksha King), Surūpa (Beautiful-Form Yaksha King), Sarvarūpa (All-Form Yaksha King), Acala (Immovable Yaksha King), Balin (Powerful Yaksha King), Mahābala (Great-Power Yaksha King), these and others were the leaders. At that time, the king, ministers, and the four assemblies of Rājagṛha, along with gods, dragons, yakshas, humans, and non-humans, each with clothing, food, bedding, medicine, and various other necessities, respectfully and reverently made offerings to the Tathāgata. Then, the World-Honored One, in the early morning, put on his robes, took his bowl, and surrounded by many bhikshus and hundreds of thousands of gods and humans, proceeded towards the palace of King Ajātaśatru in Rājagṛha. The Buddha, with his divine power, emitted hundreds of thousands of kinds of wondrous light, and hundreds of thousands of musical instruments played simultaneously. A rain of wondrous flowers, utpala (blue lotus), padma (red lotus), kumuda (white water lily), and puṇḍarīka (white lotus), fell from the sky. At that time, the Tathāgata, by his supernatural power, caused jeweled lotuses to spring up wherever he walked, as large as chariot wheels, with silver stems, golden leaves, and pistils of lapis lazuli. On the lotus platforms, there were manifested Bodhisattvas sitting in full lotus posture. These Bodhisattvas, together with the jeweled lotuses, circled Rājagṛha seven times clockwise, and spoke the following verses: 'The great merchant chief of the Shakya clan, worthy of offerings, brings benefit and joy to all sentient beings, making them peaceful. He possesses great power and virtue, with a tranquil mind, and is the refuge of the world, about to enter the city. If one wishes to be free from the suffering of old age and death, or enjoys playing in the heavenly palaces, or desires to break the armies of demons, one should draw near to this eloquent lord of humans. He is rarely heard of, and now appears, having cultivated countless practices for hundreds of thousands of kalpas. With great compassion, he wanders in the world. Such a venerable one is about to enter the city. He has practiced immeasurable giving, having given up men, women, wives, and royal positions, heads, eyes'

耳鼻並手足，　　衣服飲食亦復然，　已修無量施功德，　　證於無上一切智，　以施調心固其行，　　戒凈無缺大丈夫，　成就無量忍功德，　　心恒恬怕當入城。　俱胝劫行勝精進，　　念眾生苦忘疲倦，　具足無量無比禪，　　彼梵音者當入城。　智慧無量無倫匹，　　猶若虛空無邊際，　最勝人尊戒亦然，　　備修眾行智清凈，　摧壞魔軍能濟拔，　　得住無憂不動位，　無等法王轉法輪，　　彼釋師子當入城。　若欲成佛出興世，　　三十二相以莊嚴，　應發無等菩提心，　　于如來所興供養。　若欲永舍貪恚癡，　　及以遠離諸煩惱，　速當親近釋師子，　　施作種種諸供養。　若欲速成釋梵王，　　各千眷屬常隨從，　恒受天宮諸快樂，　　彼應親近釋師子。　欲為四洲勝輪王，　　所愿七寶皆成就，　最勝千子咸勇健，　　應當供養彼勝尊。　欲為長者邑中主，　　資財增廣無有量，　眷屬色相悉超倫，　　彼應供養釋師子。　已得解脫及當得，　　皆由聞佛寂靜法，　難可值遇彼勝尊，　　應聽甘露無憂句。」

爾時王舍城中男女長幼無量眾生，聞此頌已即皆開悟，各赍香花寶蓋幢幡無量音樂，詣如來所一心瞻仰，踴躍歡喜恭敬供養。於是世尊

【現代漢語翻譯】現代漢語譯本耳朵、鼻子、手和腳，以及衣服和飲食也是如此，已經修習了無量的佈施功德，證得了無上的一切智慧（sarvajna），以佈施調伏內心，堅定其修行，持戒清凈無缺的大丈夫（mahapurusa），成就了無量的忍辱功德，內心恒常安寧，將要進入城市。在無數劫中修行殊勝的精進，念及眾生的苦難而忘記疲倦，具足無量無比的禪定（dhyana），那位梵音（brahmasvara）者將要進入城市。智慧無量無與倫比，猶如虛空沒有邊際，最殊勝的人中尊者，戒律也是如此，圓滿修習各種修行，智慧清凈，摧毀魔軍，能夠救拔眾生，安住于無憂無動搖的地位，無與倫比的法王（dharmaraja）轉動法輪（dharmacakra），那位釋迦獅子（sakya-simha）將要進入城市。如果想要成佛出世，以三十二相（dvātrimśadvara-lakṣaṇa）來莊嚴自身，應當發起無與倫比的菩提心（bodhicitta），在如來（tathagata）之處興起供養。如果想要永遠捨棄貪婪、嗔恨和愚癡，以及遠離各種煩惱，應當迅速親近釋迦獅子，施作種種供養。如果想要迅速成為釋梵天王（sakra-brahman），各自有千名眷屬常常跟隨，恒常享受天宮的各種快樂，那應當親近釋迦獅子。想要成為四大洲的殊勝轉輪王（cakravartin），所希望的七寶（saptaratna）都能成就，最殊勝的千子都勇猛健壯，應當供養那位殊勝的尊者。想要成為城鎮中的長者（grhapati），資財增長沒有限量，眷屬的容貌都超凡脫俗，那應當供養釋迦獅子。已經得到解脫和將要得到解脫的，都是由於聽聞佛陀寂靜的教法，難以值遇的那位殊勝尊者，應當聽聞甘露般無憂的教誨。那時，王舍城中無數的男女老少眾生，聽聞這首偈頌后都開悟了，各自拿著香花、寶蓋、幢幡和無數的音樂，前往如來所在之處，一心瞻仰，踴躍歡喜，恭敬供養。於是世尊

【English Translation】 English version Ears, nose, hands, and feet, and likewise clothing and food, Having cultivated immeasurable merits of giving, attained the unsurpassed all-knowing wisdom (sarvajna), With giving, taming the mind, firming its practice, a great man (mahapurusa) with pure and flawless precepts, Having achieved immeasurable merits of patience, with a constantly peaceful mind, is about to enter the city. Having practiced supreme diligence for countless eons, mindful of the suffering of beings, forgetting fatigue, Possessing immeasurable and incomparable meditation (dhyana), that one with the Brahma-like voice (brahmasvara) is about to enter the city. Wisdom immeasurable and unparalleled, like space without boundaries, The most supreme among humans, the precepts are also like this, having fully cultivated all practices, with pure wisdom, Destroying the armies of Mara, able to liberate beings, dwelling in a position of no worry and no movement, The incomparable Dharma King (dharmaraja) turns the wheel of Dharma (dharmacakra), that Sakya Lion (sakya-simha) is about to enter the city. If one wishes to become a Buddha and appear in the world, adorned with the thirty-two marks (dvātrimśadvara-lakṣaṇa), One should generate the incomparable Bodhi mind (bodhicitta), and make offerings to the Tathagata (tathagata). If one wishes to forever abandon greed, hatred, and delusion, and to be free from all afflictions, One should quickly draw near to the Sakya Lion, and make various offerings. If one wishes to quickly become a Sakra-Brahman, each with a thousand attendants always following, Constantly enjoying the various pleasures of the heavenly palace, one should draw near to the Sakya Lion. Wishing to become the supreme wheel-turning king (cakravartin) of the four continents, with the seven treasures (saptaratna) all fulfilled, With the most supreme thousand sons all brave and strong, one should make offerings to that supreme honored one. Wishing to become a headman (grhapati) in the town, with wealth increasing without measure, With family members whose appearances are all extraordinary, one should make offerings to the Sakya Lion. Those who have already attained liberation and those who will attain liberation, all because of hearing the Buddha's peaceful teachings, That supreme honored one, difficult to encounter, one should listen to the nectar-like, worry-free teachings. At that time, countless men, women, old, and young beings in Rajagrha, having heard this verse, all became enlightened, each carrying fragrant flowers, jeweled canopies, banners, and countless music, went to where the Tathagata was, gazing with one mind, joyfully and respectfully making offerings. Then the World Honored One

將欲入城，足蹈門閫，城中之地六種震動，雨眾妙花及諸音樂。城中眾生盲者得視、聾者得聞、狂者得心、裸者得服、饑者得食、貧者得財，時彼眾生亦復不為貪慾瞋恚愚癡憍慢之所逼惱，慈心相向猶如父子。彼樂音中而說頌曰：

「十力大丈夫，　　最勝人師子，　利物入都城，　　群生獲安樂。　盲瞽得見色，　　聾聵得聞聲，　顛狂複本心，　　裸露蒙衣服，　飢渴遇珍膳，　　貧窶得資財。　又于虛空中，　　諸天百千億，　同爲供養佛，　　競奏諸樂音。　具德十力尊，　　今入此城內，　城中六種動，　　所謂遍動等，　眾生無怖想，　　皆獲大歡喜。　而今此城中，　　一切諸眾生，　不為貪恚癡，　　慳嫉之所惱，　欣悅充遍身，　　慈念而相向。　愿佛速入城，　　安樂諸群品。　世尊入城時，　　普放大光明，　人天咸奏樂，　　悅暢於心意。　如是諸奇特，　　種種無有量，　天人阿修羅，　　莫不皆瞻奉。」

時王舍城有菩薩長者之子，名摧過咎，于里巷中遙睹世尊相好奇特端嚴澄睟、諸根湛寂觀者無厭、住奢摩他最上調伏、防護諸根如善調象、正念不亂如凈淵池、三十二相莊嚴其體。彼菩薩既見是已，生極尊重凈信之心，便往佛所稽首雙足，

【現代漢語翻譯】現代漢語譯本：當佛將要進入王舍城時，他的腳剛踏過城門門檻，城中的土地就發生了六種震動，天空中降下各種美妙的花朵和音樂。城中的眾生，盲人能夠看見，聾人能夠聽見，瘋癲的人恢復了理智，裸體的人得到了衣服，飢餓的人得到了食物，貧窮的人得到了財富。那時，這些眾生也不再被貪慾、嗔恚、愚癡和驕慢所困擾，他們彼此以慈悲之心相待，如同父子一般。在美妙的音樂聲中，傳出了這樣的偈頌：『具有十種力量（十力，如實知是處非處智力等）的大丈夫（大丈夫，指佛陀），最殊勝的人中獅子（人師子，指佛陀），爲了利益眾生而進入都城，使所有眾生獲得安樂。盲人能夠看見色彩，聾人能夠聽見聲音，瘋癲的人恢復了本心，裸體的人得到了衣服，飢餓的人得到了珍貴的食物，貧窮的人得到了資財。在虛空中，有成百上千億的天人，一同供養佛陀，競相演奏各種音樂。具有功德和十種力量的尊者（十力尊，指佛陀），今天進入這座城內，城中發生了六種震動，如遍動等，眾生沒有恐懼的想法，都獲得了極大的歡喜。現在這座城中，一切眾生，不再被貪婪、嗔恨、愚癡和慳吝嫉妒所困擾，喜悅充滿全身，以慈悲之心彼此相待。愿佛陀儘快進入城中，使所有眾生都得到安樂。世尊進入城中時，普放光明，人天都演奏音樂，心中感到喜悅暢快。像這樣奇特的事情，種種無量無邊，天人、阿修羅（阿修羅，一種神道眾生）沒有不瞻仰敬奉的。』當時，在王舍城中，有一位菩薩長者的兒子，名叫摧過咎（摧過咎，菩薩名），他在街巷中遠遠地看到世尊的相貌奇特端莊，清澈明凈，諸根寂靜，使觀看的人不會感到厭倦。他安住在奢摩他（奢摩他，止，禪定）最上調伏的境界，防護諸根如同善於調御的大象，正念不亂如同清凈的深淵。佛陀的三十二相莊嚴了他的身體。這位菩薩看到這些后，生起了極其尊重和清凈的信心，便前往佛陀所在之處，頂禮佛陀的雙足。

【English Translation】 English version: As the Buddha was about to enter the city of Rajagriha, his foot just stepping over the threshold of the city gate, the ground within the city shook in six ways, and various wonderful flowers and music rained down from the sky. The beings in the city, the blind could see, the deaf could hear, the insane regained their sanity, the naked received clothing, the hungry received food, and the poor received wealth. At that time, these beings were no longer troubled by greed, hatred, ignorance, and arrogance; they treated each other with compassion, like parents and children. Amidst the beautiful music, a verse was spoken: 'The great hero (Mahapurusha, referring to the Buddha) with ten powers (Ten Powers, such as the power of knowing what is right and wrong), the most excellent lion among humans (Manushya-simha, referring to the Buddha), enters the capital city for the benefit of beings, bringing peace and happiness to all. The blind can see colors, the deaf can hear sounds, the insane regain their minds, the naked receive clothing, the hungry receive precious food, and the poor receive wealth. In the empty sky, hundreds of billions of devas (devas, celestial beings) together make offerings to the Buddha, competing to play various musical instruments. The venerable one (Bhagavan, referring to the Buddha) with virtues and ten powers, enters this city today, and the city shakes in six ways, such as pervasive shaking, etc. The beings have no fear, and all obtain great joy. Now, in this city, all beings are no longer troubled by greed, hatred, ignorance, stinginess, and jealousy; joy fills their bodies, and they treat each other with compassion. May the Buddha quickly enter the city and bring peace and happiness to all beings. When the World Honored One (Lokanatha, referring to the Buddha) enters the city, he emits great light, and humans and devas play music, feeling joy and delight in their hearts. Such extraordinary things, various and immeasurable, are seen by devas, humans, and asuras (asuras, a type of demigod), all of whom look up to him with reverence.' At that time, in the city of Rajagriha, there was a son of a bodhisattva elder named 'Destroyer of Faults' (Cui Guo Jiu, a bodhisattva name). From the streets, he saw from afar the World Honored One's appearance, which was extraordinary, dignified, clear, and serene. His senses were tranquil, and those who looked upon him never tired of doing so. He dwelt in the supreme state of Shamatha (Shamatha, calm abiding, meditation), the most excellent state of taming, guarding his senses like a well-trained elephant, and his mindfulness was undisturbed like a clear, deep pool. The thirty-two marks of a great man adorned his body. Upon seeing this, the bodhisattva developed a deep respect and pure faith, and he went to where the Buddha was, bowing down at his feet.

右繞三匝卻住一面。復有無量百千眾生同詣佛所，無數諸天住虛空中，合掌恭敬尊重頂禮。

是時摧過咎菩薩白佛言：「世尊！菩薩成就幾法，速得阿耨多羅三藐三菩提，隨其所愿嚴凈佛剎？」

於是世尊為欲調伏諸眾生故、為欲哀愍摧過咎故，往詣廛肆，于大眾中而告之言：「善男子！菩薩成就一法，速得阿耨多羅三藐三菩提，隨其所愿嚴凈佛剎。善男子！何謂一法？此菩薩於一切眾生行大悲故，以勝志樂發菩提心。云何名為以勝志樂發菩提心？應作是說，若有已發菩提心者，乃至微惡終更不作。何所不作？謂貪瞋癡，及以在家威儀調戲，悉皆遠離。若出家已，不復悕望名利恭敬，安住出家所修行法。云何出家所修行法？謂如實悟入一切諸法。云何所悟一切諸法？謂蘊界處、有為、無為。云何悟入？謂觀察五蘊寂滅如幻空無所有，如是悟時不見悟入、無覺無思，一切分別悉皆寂滅。若於諸蘊如是悟入，即為悟入一切諸法。是名出家所修行法。菩薩如是修此行時，亦不捨離一切眾生。何以故？是菩薩如自所觀為眾生說，而亦不著法及眾生。善男子！是為菩薩成就一法，速得阿耨多羅三藐三菩提，亦令佛剎具足圓滿。」說此法時，摧過咎菩薩得無生忍，歡喜踴躍，上升虛空高七多羅樹。于彼眾中，二千眾生

【現代漢語翻譯】現代漢語譯本他們向右繞佛三圈，然後停在一邊。又有無數百千眾生一同來到佛陀所在之處，無數天神住在虛空中，合掌恭敬，尊重頂禮。

這時，摧過咎菩薩（摧毀過失的菩薩）向佛陀說道：『世尊！菩薩成就多少法，才能迅速獲得阿耨多羅三藐三菩提（無上正等正覺），並隨其所愿莊嚴清凈佛剎（佛的國土）？』

於是，世尊爲了調伏一切眾生，爲了憐憫摧過咎菩薩，前往市集，在大眾中說道：『善男子！菩薩成就一法，就能迅速獲得阿耨多羅三藐三菩提，並隨其所愿莊嚴清凈佛剎。善男子！這一法是什麼呢？就是此菩薩對一切眾生行大悲心，以殊勝的志願和喜樂發菩提心。什麼叫做以殊勝的志願和喜樂發菩提心呢？應當這樣說，如果有人已經發了菩提心，乃至微小的惡事也終究不再做。什麼事不做呢？就是貪、嗔、癡，以及在家時的威儀調戲，全部都要遠離。如果已經出家，就不再希望名利恭敬，安住于出家所修行的法。什麼叫做出家所修行的法呢？就是如實地領悟一切諸法。什麼叫做所領悟的一切諸法呢？就是蘊、界、處、有為、無為。如何領悟呢？就是觀察五蘊寂滅，如幻如空，一無所有。這樣領悟時，不見有領悟，沒有感覺，沒有思慮，一切分別都寂滅。如果對諸蘊這樣領悟，就等於領悟了一切諸法。這就是出家所修行的法。菩薩這樣修行時，也不捨離一切眾生。為什麼呢？因為這位菩薩像自己所觀察的那樣為眾生說法，但也不執著於法和眾生。善男子！這就是菩薩成就一法，就能迅速獲得阿耨多羅三藐三菩提，也能使佛剎具足圓滿。』當佛陀說此法時，摧過咎菩薩獲得了無生法忍（對法不生不滅的領悟），歡喜踴躍，上升虛空，高七多羅樹（一種高大的樹）。在那大眾中，有兩千眾生

【English Translation】 English version They circumambulated the Buddha three times to the right and then stood to one side. Again, countless hundreds of thousands of beings came to where the Buddha was, and countless devas (gods) dwelt in the empty space, joining their palms together, respectfully honoring and bowing in reverence.

At that time, the Bodhisattva 'Destroyer of Faults' (Cui Guo Jiu Pusa) addressed the Buddha, saying: 'World Honored One! How many dharmas (teachings, principles) does a Bodhisattva need to accomplish in order to quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and adorn and purify a Buddha-ksetra (Buddha-field) according to their wishes?'

Thereupon, the World Honored One, in order to tame all beings and out of compassion for the Bodhisattva 'Destroyer of Faults', went to the marketplace and, in the midst of the assembly, spoke these words: 'Good man! A Bodhisattva who accomplishes one dharma can quickly attain Anuttara-samyak-sambodhi and adorn and purify a Buddha-ksetra according to their wishes. Good man! What is this one dharma? It is that this Bodhisattva practices great compassion towards all beings, and with superior aspiration and joy, generates the Bodhicitta (the mind of enlightenment). What is meant by generating the Bodhicitta with superior aspiration and joy? It should be said that if someone has already generated the Bodhicitta, they will never again commit even the slightest evil. What will they not do? They will not engage in greed, hatred, and delusion, and they will completely abandon the playful conduct and demeanor of a householder. If they have already left home (become a monastic), they will no longer desire fame, gain, or respect, but will abide in the dharma practiced by those who have left home. What is the dharma practiced by those who have left home? It is to truly realize all dharmas. What are all the dharmas that are realized? They are the skandhas (aggregates), dhatus (elements), ayatanas (sense bases), the conditioned, and the unconditioned. How is this realized? It is by observing that the five skandhas are extinguished, like an illusion, empty, and without any substance. When realizing this, there is no perception of realization, no feeling, no thought, and all discriminations are extinguished. If one realizes the skandhas in this way, it is equivalent to realizing all dharmas. This is the dharma practiced by those who have left home. When a Bodhisattva practices in this way, they do not abandon all beings. Why is this? Because this Bodhisattva speaks to beings as they have observed themselves, but they do not cling to the dharma or to beings. Good man! This is how a Bodhisattva who accomplishes one dharma can quickly attain Anuttara-samyak-sambodhi and also make the Buddha-ksetra complete and perfect.' When the Buddha spoke this dharma, the Bodhisattva 'Destroyer of Faults' attained the 'tolerance of the non-arising of dharmas' (wu sheng fa ren), rejoiced, and rose into the empty space, seven tala trees (a tall tree) high. In that assembly, two thousand beings

發菩提心；一萬四千諸天及人遠塵離垢，于諸法中得法眼凈。

於是世尊熙怡微笑，從其面門放種種色光照無量世界。照已還來，繞佛三匝而從頂入。是時阿難即從座起，整理衣服偏袒右肩，右膝著地，於世尊前而說頌曰：

「自在力導師，　　到諸法彼岸，　一切智人尊，　　何緣現微笑？　善逝十力尊，　　能為諸利益，　三世悉明達，　　何緣現微笑？　了眾生心行，　　上中下差別，　知諸想無礙，　　愿佛為宣說。　億那由諸天，　　咸來頂禮佛，　愿發微妙音，　　充濟諸渴仰。　勝定到彼岸，　　智慧亦復然，　遠離於錯謬，　　何緣現微笑？　百千諸天眾，　　為法故來集，　無量諸比丘，　　合掌皆愿聞，　奏種種音樂，　　供養于如來。　善哉佛世尊，　　愿決眾疑惑。」

佛告阿難：「汝今見此摧過咎菩薩升虛空不？」

阿難白言：「唯然已見。」

佛言：「善男子！此摧過咎卻後過於六萬二千阿僧祇劫，於此世界當得成佛，號寂靜調伏音聲。劫名離熱惱。彼佛剎土功德莊嚴，及以聲聞菩薩之眾，亦如不動如來妙喜世界等無差別。」

是時世尊與諸比丘到阿阇世王宮已，各隨次第敷座而坐。時王即以種種飲食，手自斟酌供養世尊

【現代漢語翻譯】現代漢語譯本發起了菩提心（bódhicitta，覺悟之心）；一萬四千諸天（deva，天神）和人遠離了塵垢，在各種法（dharma，佛法）中獲得了法眼凈（dharmacakṣus，能見真理的智慧之眼）。這時，世尊（bhagavat，佛）面帶喜悅地微笑，從他的面門放出各種顏色的光芒，照耀無量的世界。光芒照耀之後又返回，圍繞佛身三圈，然後從頭頂進入。這時，阿難（Ānanda，佛陀的十大弟子之一）立即從座位上站起來，整理好衣服，袒露右肩，右膝跪地，在世尊面前說了以下偈頌：『自在力的導師，到達諸法彼岸（pāramitā，圓滿），一切智（sarvajña，遍知一切）的至尊，為何展現微笑？善逝（sugata，如來）十力（daśabala，佛的十種力量）的至尊，能為眾生帶來利益，對三世（過去、現在、未來）都明察通達，為何展現微笑？瞭解眾生的心念行為，上、中、下各種差別，知道各種想法沒有障礙，愿佛陀為我們宣說。億萬那由他（nayuta，數量單位）諸天，都來頂禮佛陀，愿佛陀發出微妙的聲音，滿足眾生的渴望。勝定（samādhi，禪定）到達彼岸，智慧（prajñā，般若）也是如此，遠離了錯誤和謬誤，為何展現微笑？成百上千的諸天眾，爲了佛法而聚集在此，無量的比丘（bhikkhu，出家修行的僧人），合掌都希望聽聞，演奏各種音樂，供養如來（tathāgata，佛的稱號）。善哉，佛世尊，愿您解除眾人的疑惑。』佛陀告訴阿難：『你現在看到這位摧過咎（Cui Guojiu，菩薩名）菩薩升到虛空中了嗎？』阿難回答說：『是的，我看到了。』佛陀說：『善男子！這位摧過咎菩薩在經過六萬二千阿僧祇劫（asaṃkhyeya kalpa，極長的時間單位）之後，將在這個世界成佛，佛號為寂靜調伏音聲（Jijing Tiaofu Yinsheng）。劫名為離熱惱（Li Renao）。他的佛剎（buddhakṣetra，佛的國土）的功德莊嚴，以及聲聞（śrāvaka，聽聞佛法而修行的人）和菩薩（bodhisattva，追求覺悟的修行者）的眾生，都和不動如來（Akṣobhya，佛名）的妙喜世界（Abhirati，佛國名）等同，沒有任何差別。』這時，世尊和眾比丘到達阿阇世王（Ajātaśatru，古印度國王）的宮殿後，各自按照次序鋪好座位坐下。當時，國王用各種飲食，親自斟酌供養世尊。

【English Translation】 English version They generated the Bodhicitta (the mind of enlightenment); fourteen thousand devas (gods) and humans were freed from defilement, and within all dharmas (teachings), they attained the pure Dharma Eye (dharmacakṣus, the eye of wisdom that sees the truth). Then, the Bhagavat (the Blessed One, Buddha) smiled with joy, and from his face emitted rays of various colors, illuminating immeasurable worlds. After illuminating, the rays returned, circled the Buddha three times, and entered through the top of his head. At that time, Ananda (one of the ten principal disciples of the Buddha) immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and spoke the following verses before the Bhagavat: 'The guide with sovereign power, who has reached the other shore of all dharmas (pāramitā, perfections), the supreme one of all-knowing wisdom (sarvajña), why do you show a smile? The Sugata (the Well-Gone One, Tathagata) with the ten powers (daśabala, ten powers of a Buddha), who can bring benefits to all, who clearly understands the three times (past, present, and future), why do you show a smile? Understanding the thoughts and actions of beings, the differences between superior, middle, and inferior, knowing that all thoughts are unobstructed, may the Buddha explain it to us. Millions of nayutas (a unit of large number) of devas have come to bow to the Buddha, may the Buddha utter a subtle sound, fulfilling the thirst of all. The supreme samadhi (meditative absorption) has reached the other shore, and so has wisdom (prajñā), far from errors and mistakes, why do you show a smile? Hundreds and thousands of devas have gathered here for the sake of the Dharma, countless bhikkhus (monks), with palms joined, all wish to hear, playing various music, making offerings to the Tathagata (the Thus-Gone One, Buddha). Well done, O Bhagavat, may you resolve the doubts of all.' The Buddha said to Ananda, 'Do you now see this Bodhisattva, Cui Guojiu (the one who destroys faults), ascending into the sky?' Ananda replied, 'Yes, I have seen him.' The Buddha said, 'Good man! This Bodhisattva, Cui Guojiu, after sixty-two thousand asamkhyeya kalpas (an immeasurably long period of time), will attain Buddhahood in this world, and his Buddha name will be Jijing Tiaofu Yinsheng (Silent Subduing Sound). The kalpa will be named Li Renao (Free from Heat). The merits and adornments of his Buddha-kṣetra (Buddha-field), as well as the assembly of śrāvakas (hearers) and bodhisattvas (enlightenment beings), will be the same as the Abhirati (Land of Joy) world of Akṣobhya (Immovable) Tathagata, without any difference.' At that time, the Bhagavat and the bhikkhus arrived at the palace of King Ajātaśatru (an ancient Indian king), and each sat down on the seats arranged in order. Then, the king offered various foods and drinks to the Bhagavat, personally serving them.

及比丘僧，悉令充足。復以上妙衣服奉獻如來，即于佛前踞卑床座，而白佛言：「世尊！忿恨瞋惱從何而生？愚癡無智由何而滅？」

佛告大王：「忿恨瞋惱我我所生。若不能知功德過失及我我所，名為無智。若如實知彼我我所，此即非智非非智也。大王當知，一切諸行來無所從、去無所至，若無來去則無生滅。若無生滅，彼智無智亦復皆無。何以故？無有少法而能了知生與非生。若離能知，是為知也。」

時阿阇世王白佛言：「世尊！希有如來、應、正等覺如是善說，我今寧可聞法中夭，不願徒生壽命相續。」

爾時世尊為阿阇世勸發開曉令歡喜已，從座而去，詣耆阇崛山，洗足已敷座而坐，入於三昧。是時如來為法施故，于晡時間從三昧起，諸大菩薩及聲聞眾皆從定出。於是文殊師利與四萬二千趣菩薩乘諸天子俱，彌勒菩薩與五千菩薩眾俱，勇猛雷音菩薩與五百菩薩眾俱，如是一切菩薩及諸聲聞並阿阇世王，各將眷屬前後圍繞詣如來所，頂禮佛足，退坐一面。時王舍城復有無量百千眾生，皆共往詣耆阇崛山，到如來所，頂禮佛足，退坐一面。於是舍利弗承佛威神，從座而起，偏袒右肩，右膝著地合掌恭敬，而白佛言：「如來前已於王舍城廛肆之內，為摧過咎略說菩薩摩訶薩功德莊嚴清凈佛剎。

【現代漢語翻譯】現代漢語譯本：供養完比丘僧團，使他們都得到充足的供養。又將上好的衣服奉獻給如來，然後就在佛前坐到較低的床座上，向佛稟告說：『世尊！忿恨、嗔惱是從哪裡產生的？愚癡、沒有智慧又是如何消滅的？』佛告訴阿阇世王說：『忿恨、嗔惱是從執著于「我」和「我所」產生的。如果不能認識到功德和過失，以及「我」和「我所」的虛妄，就叫做沒有智慧。如果如實地認識到「我」和「我所」的虛妄，這就既不是智慧也不是非智慧。大王應當知道，一切諸行（一切現象）的來處沒有來源，去處也沒有歸宿，如果沒有來去，就沒有生滅。如果沒有生滅，那麼智慧和非智慧也都不存在。為什麼呢？因為沒有一種法能夠真正了知生和非生。如果能離開能知的主體，這就是真正的知。』這時，阿阇世王對佛說：『世尊！如來、應、正等覺（佛的十個稱號之一）如此善巧地說法，真是稀有難得！我寧願在聽聞佛法時死去，也不願毫無意義地延續生命。』這時，世尊爲了勸勉、啓發、開導阿阇世王，使他歡喜，就從座位起身，前往耆阇崛山（靈鷲山），洗完腳后鋪好座位坐下，進入禪定。這時，如來爲了施法，在傍晚時分從禪定中起身，諸大菩薩和聲聞弟子也都從禪定中出來。於是，文殊師利（菩薩名）與四萬二千位趣向菩薩乘的天子一同前來，彌勒菩薩（菩薩名）與五千位菩薩大眾一同前來，勇猛雷音菩薩（菩薩名）與五百位菩薩大眾一同前來，像這樣，一切菩薩和諸位聲聞弟子以及阿阇世王，各自帶領眷屬前後圍繞著來到如來所在之處，頂禮佛足，退坐在一旁。當時，王舍城又有無數百千眾生，都一同前往耆阇崛山，來到如來所在之處，頂禮佛足，退坐在一旁。這時，舍利弗（佛陀十大弟子之一）承蒙佛的威神之力，從座位起身，袒露右肩，右膝著地，合掌恭敬，對佛說：『如來之前在王舍城的街市之中，爲了消除過失，簡略地講述了菩薩摩訶薩（大菩薩）的功德，以及莊嚴清凈的佛剎。』

【English Translation】 English version: Having provided for the assembly of monks, ensuring they were all well-supplied, he then offered exquisite garments to the Tathagata. He then sat on a lower seat before the Buddha and addressed him, saying, 'World Honored One, from where do anger and hatred arise? And how is ignorance and lack of wisdom extinguished?' The Buddha replied to King Ajatasatru, 'Anger and hatred arise from attachment to 'I' and 'mine'. If one does not understand the merits and demerits, and the illusory nature of 'I' and 'mine', this is called ignorance. If one truly understands the illusory nature of 'I' and 'mine', this is neither wisdom nor non-wisdom. O King, you should know that all phenomena have no origin from which they come, nor any destination to which they go. If there is no coming and going, then there is no birth and death. If there is no birth and death, then both wisdom and non-wisdom do not exist. Why is this so? Because there is no dharma that can truly know birth and non-birth. If one can detach from the knower, this is true knowing.' At that time, King Ajatasatru said to the Buddha, 'World Honored One, it is rare and wonderful that the Tathagata, Arhat, Samyaksambuddha (one of the ten titles of the Buddha) speaks so skillfully. I would rather die while listening to the Dharma than live a meaningless life.' Then, the World Honored One, having encouraged, inspired, and enlightened King Ajatasatru, causing him to rejoice, arose from his seat and went to Gṛdhrakūṭa Mountain (Vulture Peak). After washing his feet, he spread out his seat and sat down, entering into samadhi. Then, the Tathagata, for the sake of teaching the Dharma, arose from samadhi in the evening. All the great Bodhisattvas and Sravaka disciples also emerged from samadhi. Thereupon, Manjushri (a Bodhisattva) came with forty-two thousand celestial beings who were aspiring to the Bodhisattva path. Maitreya Bodhisattva (a Bodhisattva) came with five thousand Bodhisattva followers. The Bodhisattva Brave Thunder Sound (a Bodhisattva) came with five hundred Bodhisattva followers. In this way, all the Bodhisattvas and Sravaka disciples, along with King Ajatasatru, each leading their retinues, surrounded the Tathagata, bowed at his feet, and sat to one side. At that time, countless hundreds of thousands of beings from Rajagriha also went to Gṛdhrakūṭa Mountain, arrived at the place of the Tathagata, bowed at his feet, and sat to one side. Then, Sariputra (one of the ten great disciples of the Buddha), empowered by the Buddha's majestic power, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha, 'Previously, in the marketplaces of Rajagriha, the Tathagata briefly spoke about the merits of the Bodhisattva Mahasattvas (great Bodhisattvas) and the adornment of pure Buddha-lands, in order to eliminate faults.'

善哉世尊！唯愿廣說，如諸菩薩行不退轉菩提之行，息諸煩惱、嚴凈佛剎、圓滿大愿、具足修行諸波羅蜜，遠離聲聞辟支佛地、履踐如來所行之跡，降伏眾魔制諸外道，具一切智轉妙法輪。如是菩薩乃至未得一切種智，而能決定利益安樂無量眾生。世尊！今此會中為求菩提善男子善女人，聞是法已歡喜修行。」

於時世尊作是思惟：「今我所說，非但為此現前會眾，是故宜應示現神變。」作是念已，放百千億妙色光明，一一光明普照十方百千億土，彼諸佛土所有日月、天、龍、摩尼、電、火光明映蔽不現。而彼一切大小圍山須彌山王，及余諸山叢林樹木，為佛光明之所鑒徹，無能現影。是時如來複現威德謦欬之聲，其聲遍聞十方世界。爾時東方去此八十四恒河沙等佛剎，有世界名普光明，彼現有佛，號集吉祥王。而彼佛剎無有聲聞辟支佛名，唯是菩薩充滿其土，一一菩薩各有百億不退菩薩而為眷屬。時彼眾中有一菩薩名曰法上。以何義故名為法上？謂彼菩薩于眾會前聞說法已，上升虛空高七多羅樹，自隱其身說菩薩藏法門，名陀羅尼金剛句。時彼會眾咸作念言：「一切諸法但有其聲。何以故？即如法上菩薩不見身相但聞其聲，此聲無體如彼身相，既離見聞則為法性。」說此法時，會中無量得忍菩薩，遙見彼土法

【現代漢語翻譯】現代漢語譯本：「善哉，世尊！唯愿您廣為宣說，諸菩薩如何修行不退轉的菩提之道，息滅一切煩惱，莊嚴清凈佛土，圓滿廣大誓願，具足修行各種波羅蜜，遠離聲聞、辟支佛的境界，踐行如來所行的足跡，降伏一切魔障，制伏各種外道，具足一切智慧，轉動微妙法輪。這樣的菩薩，乃至未獲得一切種智，都能決定利益安樂無量眾生。世尊！現在此會中，為求菩提的善男子、善女人，聽聞此法后，定會歡喜修行。」

這時，世尊心想：『我今天所說的，不僅是爲了現在在場的會眾，所以應該示現神通變化。』這樣想著，便放出百千億種美妙顏色的光明，每一道光明都普照十方百千億佛土，那些佛土中所有的日月、天、龍、摩尼寶珠、閃電、火焰的光明都被遮蔽而無法顯現。而那些所有的大小圍山、須彌山王，以及其餘的各種山脈、叢林樹木，都被佛的光明所照徹，無法顯現影子。這時，如來又示現威德，發出謦欬的聲音，這聲音遍傳十方世界。當時，在東方距離此地八十四恒河沙數佛剎的地方，有一個世界名為普光明，那裡現在有一尊佛，號為集吉祥王（Samantabhadra-rāja）。那個佛土沒有聲聞、辟支佛的名號，只有菩薩充滿其中，每一位菩薩都有百億不退轉的菩薩作為眷屬。當時，他們之中有一位菩薩名為法上（Dharmottara）。為什麼稱他為法上呢？因為這位菩薩在眾會前聽聞說法后，上升虛空，高七多羅樹（tāla）的高度，隱蔽自身，宣說菩薩藏法門，名為陀羅尼金剛句（dhāraṇī-vajra-pada）。當時，會眾都這樣想：『一切諸法都只有聲音。為什麼呢？就像法上菩薩，不見其身相，只聞其聲，這聲音沒有實體，如同他的身相一樣，既然離開了見聞，那就是法性。』在宣說此法時，會中無數獲得忍的菩薩，遙見彼土法

【English Translation】 English version: 『Excellent, World Honored One! We beseech you to expound widely how the Bodhisattvas practice the path of non-retrogression towards Bodhi, extinguish all afflictions, adorn and purify the Buddha-lands, fulfill great vows, complete the practice of all Pāramitās, distance themselves from the realms of Śrāvakas and Pratyekabuddhas, tread the path followed by the Tathāgatas, subdue all Māras, control all heretics, possess all wisdom, and turn the wondrous Dharma wheel. Such Bodhisattvas, even before attaining all-knowing wisdom, can decisively benefit and bring happiness to immeasurable sentient beings. World Honored One! Now, the good men and good women in this assembly who seek Bodhi, upon hearing this Dharma, will joyfully practice.』

At that time, the World Honored One thought: 『What I am speaking today is not only for the present assembly, therefore, I should manifest miraculous transformations.』 Having thought this, he emitted hundreds of thousands of billions of wondrously colored lights, each light illuminating hundreds of thousands of billions of lands in the ten directions. The light of all the suns, moons, gods, dragons, mani jewels, lightning, and fire in those Buddha-lands were obscured and could not appear. And all the great and small surrounding mountains, Mount Sumeru, and all other mountains, forests, and trees were penetrated by the Buddha's light, unable to cast shadows. At that time, the Tathāgata again manifested his majestic power, emitting a sound of clearing his throat, which was heard throughout the ten directions. At that time, in the east, at a distance of eighty-four Ganges sands of Buddha-lands from here, there was a world named Universal Light (Prakāśa), where there is currently a Buddha named King of Auspicious Gathering (Samantabhadra-rāja). In that Buddha-land, there are no names of Śrāvakas or Pratyekabuddhas, only Bodhisattvas filling the land, each Bodhisattva having hundreds of billions of non-retrogressing Bodhisattvas as their retinue. At that time, among them, there was a Bodhisattva named Dharmottara. Why is he called Dharmottara? Because this Bodhisattva, after hearing the Dharma in the assembly, ascended into the sky to a height of seven tāla trees, concealed himself, and expounded the Bodhisattva-piṭaka Dharma, called the Dhāraṇī-vajra-pada. At that time, the assembly all thought: 『All dharmas are only sounds. Why? Just like the Bodhisattva Dharmottara, we do not see his form, but only hear his voice. This voice has no substance, just like his form. Since it is separated from seeing and hearing, it is the nature of Dharma.』 While expounding this Dharma, countless Bodhisattvas in the assembly who had attained forbearance, remotely saw the Dharma of that land

上菩薩。又見此剎佛放光明，及聞其聲暨乎彼界。彼諸菩薩即時共詣集吉祥王如來所，頂禮佛足，卻住一面。法上菩薩白佛言：「世尊！以何因緣而現此瑞未曾有也？」佛言：「善男子！西方去此過八十四恒河沙等佛剎，有世界名娑婆，彼現有佛號釋迦牟尼，為欲召集十方世界諸菩薩故，一切毛孔放此光明及謦欬聲。」法上菩薩白佛言：「世尊！我今欲往娑婆世界禮覲供養釋迦如來及諸菩薩，並欲聽法。」佛言：「可往。今正是時。」

爾時法上菩薩即作是念：「今我以何神變往彼禮覲釋迦如來？」作是念已，即入一切莊嚴身三昧。由是三昧威神力故，令此三千大千世界滿中妙花積至於膝，百千音樂同時俱作，寶幢幡蓋種種莊嚴，復以妙香普熏此界，猶如他化自在天宮。是時法上菩薩現神變已，即與六十三億大菩薩眾前後圍繞，譬如壯士屈伸臂頃，從彼土沒現此界中。到如來所，頭面禮足，右繞三匝。隨所來方，以願力故化現蓮花而坐其上。

爾時南方去此過九十六億那由他佛剎，有世界名離塵，彼現有佛，號師子勇猛奮迅，而為無量大菩薩眾恭敬圍繞。于彼眾中有一菩薩，名曰寶掌。以何義故名為寶掌？謂彼菩薩于諸佛土化眾生時，欲以右手遍捫若干諸佛世界，即隨所欲而能成辦，從其手出佛法僧聲、

【現代漢語翻譯】現代漢語譯本法上菩薩（菩薩名）問道。又看到這個佛土的佛陀放出光明，並且聽到聲音傳到其他世界。那些菩薩們立刻一起前往吉祥王如來（佛名）所在之處，頂禮佛足，然後退到一旁站立。法上菩薩對佛說：『世尊！是什麼因緣而出現這種前所未有的瑞相呢？』佛說：『善男子！從這裡向西經過八十四恒河沙數（極多的數量）的佛土，有一個世界名叫娑婆（我們所處的世界），那裡現在有一尊佛，名叫釋迦牟尼（佛名），爲了召集十方世界的菩薩，他的一切毛孔都放出這種光明，並且發出謦欬（咳嗽）的聲音。』法上菩薩對佛說：『世尊！我現在想去娑婆世界禮拜供養釋迦如來和諸位菩薩，並且想聽聞佛法。』佛說：『可以去。現在正是時候。』當時，法上菩薩心中想：『我現在要用什麼神通變化去那裡禮拜釋迦如來呢？』這樣想著，他就進入了一切莊嚴身三昧（一種禪定）。由於這種三昧的威神力，使得這個三千大千世界（佛教宇宙觀中的一個單位）充滿了美妙的花朵，堆積到膝蓋那麼高，同時響起百千種音樂，寶幢、幡蓋等各種莊嚴之物出現，又用美妙的香氣普遍薰染這個世界，就像他化自在天宮（欲界頂層天）一樣。這時，法上菩薩顯現神通變化之後，就與六十三億大菩薩眾前後圍繞，就像壯士屈伸手臂那麼快，從那個佛土消失，出現在這個世界中。他們來到如來所在之處，頭面禮足，右繞三圈。他們隨著來的方向，用願力化現蓮花，坐在上面。當時，從這裡向南經過九十六億那由他（極大的數量）佛土，有一個世界名叫離塵，那裡現在有一尊佛，名叫師子勇猛奮迅（佛名），被無量的大菩薩眾恭敬圍繞。在那些菩薩中，有一位菩薩名叫寶掌。為什麼叫寶掌呢？因為這位菩薩在各個佛土教化眾生時，想要用右手觸控若干佛世界，就能隨心所欲地做到，從他的手中發出佛法僧的聲音。

【English Translation】 English version The Bodhisattva Dharmaraja asked. He also saw the Buddha of this land emitting light, and heard the sound reaching other worlds. Those Bodhisattvas immediately went together to where the Tathagata Auspicious King (Buddha's name) was, bowed at the Buddha's feet, and then stood aside. The Bodhisattva Dharmaraja said to the Buddha: 'World Honored One! What is the cause and condition for this unprecedented auspicious sign to appear?' The Buddha said: 'Good man! Going west from here, passing through eighty-four Ganges sands (an extremely large number) of Buddha lands, there is a world called Saha (the world we live in), where there is now a Buddha named Shakyamuni (Buddha's name). In order to summon the Bodhisattvas of the ten directions, all his pores are emitting this light and making a coughing sound.' The Bodhisattva Dharmaraja said to the Buddha: 'World Honored One! I now wish to go to the Saha world to pay homage and make offerings to Shakyamuni Tathagata and all the Bodhisattvas, and I also wish to hear the Dharma.' The Buddha said: 'You may go. Now is the right time.' At that time, the Bodhisattva Dharmaraja thought in his mind: 'What kind of supernatural transformation should I use to go there to pay homage to Shakyamuni Tathagata?' Thinking this, he entered the Samadhi of All Adorned Bodies (a kind of meditation). Due to the power of this Samadhi, this three thousand great thousand world (a unit in Buddhist cosmology) was filled with beautiful flowers, piled up to the knees, and hundreds of thousands of musical instruments played simultaneously. Precious banners, canopies, and various adornments appeared, and the world was pervaded with a wonderful fragrance, just like the Paranirmitavasavartin Heaven (the highest heaven in the desire realm). At this time, after the Bodhisattva Dharmaraja manifested his supernatural transformation, he was surrounded by sixty-three billion great Bodhisattvas, as quickly as a strong man could stretch and bend his arm. They disappeared from that Buddha land and appeared in this world. They arrived at the place where the Tathagata was, bowed their heads to his feet, and circumambulated him three times to the right. Following the direction they came from, they used their vows to manifest lotus flowers and sat upon them. At that time, going south from here, passing through ninety-six billion nayutas (an extremely large number) of Buddha lands, there was a world called Dustless, where there was now a Buddha named Lion Courageous and Swift (Buddha's name), who was respectfully surrounded by countless great Bodhisattvas. Among those Bodhisattvas, there was one named Treasure Palm. Why is he called Treasure Palm? Because when this Bodhisattva was teaching sentient beings in various Buddha lands, he could touch several Buddha worlds with his right hand at will, and the sounds of the Buddha, Dharma, and Sangha would come from his hand.

施戒忍進禪慧慈悲喜捨之聲，出如是等百千億那由他法寶之聲。爾時寶掌菩薩見大光明聞謦欬聲，詣彼佛所，白言：「世尊！以何因緣而有此瑞？」佛言：「善男子！北方去此過九十六億那由他佛剎，有世界名娑婆，佛號釋迦牟尼，為欲演說佛剎功德莊嚴法門，集諸菩薩令聞此法攝受功德故，現斯瑞。」寶掌菩薩白佛言：「世尊！我等欲往娑婆世界，禮覲供養釋迦如來及諸菩薩，並欲聽法。」佛言：「善男子！寧用去為？何以故？彼娑婆世界具足三毒苦惱眾生之所聚集。」寶掌菩薩白佛言：「世尊！彼釋迦如來、應、正等覺，見何義利，舍嚴凈剎現穢土中？」佛言：「善男子！彼佛如來昔于長夜作如是言：『愿我速得成就大悲，常于弊惡眾生之中成等正覺、轉妙法輪。』」寶掌菩薩復白佛言：「世尊！彼釋迦如來乃能往昔發是大悲難發之愿，現於如此惡世界中。如是慈尊甚為難遇，我今當往禮覲供養。」佛言：「可爾。今正是時。然善男子！汝詣彼土應當謹察無自毀傷。所以者何？生彼世界諸菩薩等雖為難遇，其餘眾生心行險诐難可調伏。」寶掌白言：「彼土雖有忿恨怨仇，無傷於我。假使一切眾生盡未來際瞋恨罵辱，乃至刀杖瓦石打擲，悉能受之，終不加報。」爾時師子勇猛奮迅如來謂彼一切眾菩薩言：「諸善男子

{ "translations": [ "現代漢語譯本：施戒忍進禪慧慈悲喜捨之聲，發出這樣等百千億那由他（極大的數量單位）法寶之聲。當時，寶掌菩薩見到大光明，聽到謦欬（清嗓子的聲音）聲，就來到那佛所在之處，稟告說：『世尊！因為什麼因緣而有這樣的祥瑞？』佛說：『善男子！北方離這裡經過九十六億那由他佛剎，有一個世界名叫娑婆（堪忍世界），佛號釋迦牟尼（能仁寂默），爲了演說佛剎功德莊嚴的法門，聚集各位菩薩讓他們聽聞此法，攝受功德，所以顯現這樣的祥瑞。』寶掌菩薩稟告佛說：『世尊！我們想前往娑婆世界，禮拜覲見供養釋迦如來以及各位菩薩，並且想聽聞佛法。』佛說：『善男子！何必去呢？為什麼呢？那個娑婆世界充滿著被三毒（貪嗔癡）苦惱所聚集的眾生。』寶掌菩薩稟告佛說：『世尊！那位釋迦如來、應、正等覺（佛的十號之一），看到什麼意義和利益，捨棄清凈莊嚴的佛剎而顯現在污穢的國土中？』佛說：『善男子！那位佛如來過去在長夜中曾這樣發願：『愿我迅速成就大悲，常在弊惡的眾生之中成就等正覺，轉動微妙的法輪。』寶掌菩薩又稟告佛說：『世尊！那位釋迦如來竟然能在過去發出這樣大悲難以發出的愿，顯現在如此惡劣的世界中。這樣的慈尊實在難以遇到，我現在應當前往禮拜覲見供養。』佛說：『可以。現在正是時候。然而，善男子！你前往那個國土應當謹慎觀察，不要自己毀傷。為什麼呢？生在那個世界的各位菩薩雖然難以遇到，其餘眾生的心行險惡偏頗，難以調伏。』寶掌菩薩說：『那個國土即使有忿恨怨仇，也不會傷害我。即使一切眾生盡未來際瞋恨謾罵侮辱，乃至用刀杖瓦石打擲，我都能承受，終究不會報復。』當時，師子勇猛奮迅如來對所有菩薩說：『各位善男子！』", "English version: The sounds of giving, morality, patience, progress, meditation, wisdom, loving-kindness, compassion, joy, and equanimity emanated, producing such sounds of hundreds of thousands of millions of nayutas (a large number unit) of Dharma treasures. At that time, Bodhisattva Baozhang, seeing the great light and hearing the sound of clearing the throat, went to where that Buddha was and said, 'World Honored One! What is the cause and condition for such an auspicious sign?' The Buddha said, 'Good man! To the north, passing ninety-six billion nayutas of Buddha lands, there is a world named Saha (enduring world), where the Buddha is named Shakyamuni (Sage of the Shakya clan), who, in order to expound the Dharma of the meritorious adornments of Buddha lands, has gathered all the Bodhisattvas to hear this Dharma and receive its merits, and therefore manifests this auspicious sign.' Bodhisattva Baozhang said to the Buddha, 'World Honored One! We wish to go to the Saha world to pay homage and make offerings to Shakyamuni Tathagata and all the Bodhisattvas, and also to hear the Dharma.' The Buddha said, 'Good man! Why go? Why is that? That Saha world is filled with beings gathered together by the suffering of the three poisons (greed, hatred, and delusion).' Bodhisattva Baozhang said to the Buddha, 'World Honored One! That Shakyamuni Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of a Buddha), seeing what meaning and benefit, has abandoned the pure and adorned Buddha land to appear in a defiled land?' The Buddha said, 'Good man! That Buddha Tathagata in the past, during the long night, made this vow: "May I quickly achieve great compassion, and constantly among the evil beings, attain perfect enlightenment and turn the wonderful Dharma wheel."' Bodhisattva Baozhang again said to the Buddha, 'World Honored One! That Shakyamuni Tathagata was able to make such a great compassionate and difficult vow in the past, and appears in such an evil world. Such a compassionate one is truly difficult to encounter, and I should now go to pay homage and make offerings.' The Buddha said, 'It is permissible. Now is the right time. However, good man! When you go to that land, you should be careful and observe, and not harm yourself. Why is that? Although the Bodhisattvas born in that world are difficult to encounter, the minds and actions of the other beings are treacherous and difficult to subdue.' Baozhang said, 'Even if there are hatred and enmity in that land, they will not harm me. Even if all beings, for the rest of the future, hate, scold, and insult me, and even strike me with swords, sticks, tiles, and stones, I can endure it all, and will never retaliate.' At that time, the Lion-like Courageous and Swift Tathagata said to all the Bodhisattvas, 'Good men!'" ], "english_translations": [ "The sounds of giving, morality, patience, progress, meditation, wisdom, loving-kindness, compassion, joy, and equanimity emanated, producing such sounds of hundreds of thousands of millions of nayutas of Dharma treasures. At that time, Bodhisattva Baozhang, seeing the great light and hearing the sound of clearing the throat, went to where that Buddha was and said, 'World Honored One! What is the cause and condition for such an auspicious sign?' The Buddha said, 'Good man! To the north, passing ninety-six billion nayutas of Buddha lands, there is a world named Saha, where the Buddha is named Shakyamuni, who, in order to expound the Dharma of the meritorious adornments of Buddha lands, has gathered all the Bodhisattvas to hear this Dharma and receive its merits, and therefore manifests this auspicious sign.' Bodhisattva Baozhang said to the Buddha, 'World Honored One! We wish to go to the Saha world to pay homage and make offerings to Shakyamuni Tathagata and all the Bodhisattvas, and also to hear the Dharma.' The Buddha said, 'Good man! Why go? Why is that? That Saha world is filled with beings gathered together by the suffering of the three poisons.' Bodhisattva Baozhang said to the Buddha, 'World Honored One! That Shakyamuni Tathagata, Arhat, Samyak-sambuddha, seeing what meaning and benefit, has abandoned the pure and adorned Buddha land to appear in a defiled land?' The Buddha said, 'Good man! That Buddha Tathagata in the past, during the long night, made this vow: \"May I quickly achieve great compassion, and constantly among the evil beings, attain perfect enlightenment and turn the wonderful Dharma wheel.\"' Bodhisattva Baozhang again said to the Buddha, 'World Honored One! That Shakyamuni Tathagata was able to make such a great compassionate and difficult vow in the past, and appears in such an evil world. Such a compassionate one is truly difficult to encounter, and I should now go to pay homage and make offerings.' The Buddha said, 'It is permissible. Now is the right time. However, good man! When you go to that land, you should be careful and observe, and not harm yourself. Why is that? Although the Bodhisattvas born in that world are difficult to encounter, the minds and actions of the other beings are treacherous and difficult to subdue.' Baozhang said, 'Even if there are hatred and enmity in that land, they will not harm me. Even if all beings, for the rest of the future, hate, scold, and insult me, and even strike me with swords, sticks, tiles, and stones, I can endure it all, and will never retaliate.' At that time, the Lion-like Courageous and Swift Tathagata said to all the Bodhisattvas, 'Good men!'" ] }

！汝等若能如寶掌者，可與俱行。」說是語時，于彼會中有七萬二千菩薩同聲白言：「我等共往娑婆世界。」寶掌菩薩即作是念：「今我以何神變往彼禮覲釋迦如來，復能安樂無量眾生？」作是念已，即以右手覆此三千大千世界，雨諸飲食衣服車乘、金銀琉璃真珠珂貝珊瑚璧玉，隨諸眾生心所悕望悉能充滿，樂聞法者即令得聞，復使無量聞法眾生證得真實，亦令無數病苦眾生受勝妙樂。是時寶掌菩薩現神變已，與諸菩薩於一念頃從彼土沒現此界中。到如來所，頂禮佛足，右繞三匝。隨所來方，以願力故化現蓮花而坐其上。

爾時西方去此過七十二億那由他百千佛剎，有世界名摩尼藏，彼現有佛，號摩尼積王。其佛剎土清凈琉璃之所成就，無有聲聞及辟支佛，唯是清凈大菩薩眾，去來坐立於琉璃地，咸見如來分明顯現，如明鏡中睹其面像。是諸菩薩，于彼地中見佛世尊亦復如是，見已請法，佛便為說往昔大愿，彼諸菩薩聞法得忍。爾時如來於眉間毫相摩尼寶中，放大光明遍照彼剎，其中所有日月光明映蔽不現，以華開合而為晝夜。于彼剎中有一菩薩，名勝智愿，遇斯光已便詣佛所，白佛言：「世尊！以何因緣而有此瑞！」佛言：「善男子！東方去此過七十二億那由他百千佛剎，有世界名娑婆，佛號釋迦牟尼，為欲

【現代漢語翻譯】現代漢語譯本：'如果你們能像寶掌菩薩那樣，就可以一起前往。' 說這話時，在那個集會中有七萬二千位菩薩同聲說道：'我們一起前往娑婆世界。' 寶掌菩薩隨即心想：'現在我應該用什麼神通變化前往那裡禮拜釋迦如來，又能使無量眾生安樂呢？' 這樣想著，他便用右手覆蓋這三千大千世界，降下各種飲食、衣服、車乘、金銀、琉璃、珍珠、珂貝、珊瑚、璧玉，隨著眾生心中所希望的，都能使之充滿。喜歡聽法的，就讓他們聽到佛法；又使無量聽聞佛法的眾生證得真實，也讓無數受病苦的眾生得到殊勝的快樂。當時，寶掌菩薩顯現神通變化后，與諸位菩薩在一念之間從那個世界消失，出現在這個世界中。他們來到如來所在之處，頂禮佛足，右繞三圈。隨著他們所來的方向，因為願力的緣故，化現出蓮花，坐在上面。那時，在西方，距離這裡超過七十二億那由他百千佛剎，有一個世界名叫摩尼藏，那裡現在有一尊佛，號為摩尼積王。那個佛的國土清凈，由琉璃構成，沒有聲聞和辟支佛，只有清凈的大菩薩眾，在琉璃地上來來往往、坐立行走，都能清楚地看到如來分明地顯現，就像在明鏡中看到自己的面容一樣。這些菩薩，在那個地方見到佛世尊也是如此，見到后就請佛說法，佛便為他們講述往昔的大愿，那些菩薩聽聞佛法后得到忍。當時，如來從眉間的毫相摩尼寶中，放出大光明，遍照那個佛剎，其中所有的日月光明都被遮蔽而不顯現，以花開花合作為晝夜。在那個佛剎中，有一位菩薩，名叫勝智愿，遇到這光明后便來到佛所，對佛說：'世尊！因為什麼因緣而有這種祥瑞？' 佛說：'善男子！在東方，距離這裡超過七十二億那由他百千佛剎，有一個世界名叫娑婆，佛號釋迦牟尼，爲了

【English Translation】 English version: 'If you can be like Bodhisattva Baozhang, you can go together.' As he spoke these words, seventy-two thousand Bodhisattvas in that assembly said in unison, 'We will go together to the Saha world.' Bodhisattva Baozhang then thought, 'Now, what miraculous transformation should I use to go there to pay homage to Shakyamuni Tathagata, and also bring peace and happiness to countless sentient beings?' Having thought this, he covered the three thousand great thousand worlds with his right hand, raining down all kinds of food, clothing, vehicles, gold, silver, lapis lazuli, pearls, cowries, coral, jade, and precious stones. Whatever the beings desired in their hearts, he could fulfill them. Those who wished to hear the Dharma were enabled to hear it; he also enabled countless beings who heard the Dharma to attain the truth, and he also brought supreme joy to countless beings suffering from illness. At that time, after Bodhisattva Baozhang manifested his miraculous transformations, he and the Bodhisattvas vanished from that world in an instant and appeared in this world. They arrived at the place where the Tathagata was, bowed at the Buddha's feet, and circumambulated him three times to the right. From the direction they came, due to their vows, they manifested lotus flowers and sat upon them. At that time, in the west, beyond seventy-two billion nayutas of hundreds of thousands of Buddha lands, there was a world named Manigarba. There, there is currently a Buddha named Maniratnakara King. That Buddha's land is pure, made of lapis lazuli. There are no Shravakas or Pratyekabuddhas, only pure great Bodhisattvas. They come and go, sit and stand on the lapis lazuli ground, and they can clearly see the Tathagata manifest distinctly, just like seeing their own faces in a clear mirror. These Bodhisattvas, in that place, see the World Honored One in the same way. After seeing him, they ask for the Dharma, and the Buddha then tells them of his great vows from the past. Those Bodhisattvas, after hearing the Dharma, attain forbearance. At that time, the Tathagata emitted great light from the urna jewel between his eyebrows, illuminating that Buddha land. All the light of the sun and moon within it was obscured and did not appear. The opening and closing of flowers served as day and night. In that Buddha land, there was a Bodhisattva named Superior Wisdom Vow. Having encountered this light, he went to the Buddha and said to the Buddha, 'World Honored One! What is the cause and condition for this auspicious sign?' The Buddha said, 'Good man! In the east, beyond seventy-two billion nayutas of hundreds of thousands of Buddha lands, there is a world named Saha, and the Buddha is named Shakyamuni. In order to'

召集諸菩薩故而現斯瑞。」時勝智愿聞是語已，白佛言：「世尊！我等欲往娑婆世界，禮覲供養釋迦如來及諸菩薩，並欲聽法。」佛言：「可往。今正是時。」時勝智愿作是念言：「今我以何神變往彼禮覲釋迦如來？」作是念已即入三昧，令此三千大千世界三惡道苦悉皆消滅得無上樂，譬如比丘得諸禪定。是時一切諸天世人及以非人，不為貪恚愚癡、諸見我慢、忿恨怒害慳嫉憍諂覆藏之所逼惱，皆發慈心。爾時勝智愿菩薩現神變已，與四萬二千菩薩，於一念頃從彼土沒現此界中，到如來所，頭面禮足。隨所來方，以願力故化現蓮花而坐其上。

爾時北方去此過六萬三千佛剎，有世界名常莊嚴，彼現有佛，號娑羅起王。其佛剎土初未曾聞女人之稱，一切皆是蓮花化生，袈裟隨體。時佛為彼諸菩薩眾說佛種性印法門。何等名為佛種性印？所謂最初發菩提心。從此即為具菩薩戒入菩薩藏，得陀羅尼心無散亂，不離於舍證入空性，正修無相無所愿求，性離貪染，于蘊界處而能證入，所作隨覺樂求佛慧，于無生性真實了知，證於諸法而無分別，具足正見斷于妄念，是故名為佛種性印。時彼眾中有一菩薩，名相莊嚴星宿聚王，本願殊勝，若有眾生見其身者，必定當得三十二相。時彼菩薩遇佛光明及聞其聲，便詣佛所，頂禮雙

【現代漢語翻譯】現代漢語譯本：'爲了召集諸位菩薩，所以才顯現這樣的祥瑞。' 當時，勝智菩薩聽聞此言后，對佛說：'世尊！我們想要前往娑婆世界，禮拜、覲見、供養釋迦如來以及諸位菩薩，並且想要聽聞佛法。' 佛說：'可以前往。現在正是時候。' 當時，勝智菩薩心想：'現在我應該用什麼神通變化前往那裡禮拜釋迦如來呢？' 這樣想著，他立即進入三昧禪定，使得這三千大千世界中三惡道的痛苦全部消滅，獲得無上的快樂，就像比丘獲得各種禪定一樣。這時，一切諸天、世人以及非人，不再被貪婪、嗔恨、愚癡、各種見解、我慢、忿怒、怨恨、惱害、慳吝、嫉妒、驕傲、諂媚、隱瞞所困擾，都生起了慈悲之心。那時，勝智菩薩顯現神通變化后，與四萬二千位菩薩，在一念之間從那個世界消失，出現在這個世界中，來到如來所在之處，頂禮佛足。他們隨著來時的方向，因為願力的緣故，化現出蓮花，坐在上面。當時，北方越過六萬三千個佛剎，有一個世界名為常莊嚴，那裡現在有一尊佛，號為娑羅起王（Salara-kī-rāja，娑羅樹王）。那個佛剎土中從未聽聞過女人的稱謂，一切眾生都是蓮花化生，袈裟自然穿在身上。當時，佛正在為那裡的諸位菩薩眾宣說佛種性印法門。什麼叫做佛種性印呢？就是最初發菩提心。從那時起，就具備了菩薩戒，進入菩薩藏，獲得陀羅尼，心無散亂，不離於舍，證入空性，正確地修習無相，無所愿求，本性遠離貪染，對於五蘊、十二處、十八界能夠證入，所作所為都隨覺，樂於追求佛的智慧，對於無生之性真實了知，證悟諸法而沒有分別，具足正見，斷除妄念，所以叫做佛種性印。當時，那裡的菩薩眾中有一位菩薩，名為相莊嚴星宿聚王（Lakṣaṇa-vyūha-nakṣatra-rāja，相貌莊嚴如星宿之王），他的本願非常殊勝，如果有眾生見到他的身體，必定會獲得三十二相。當時，那位菩薩遇到佛的光明，並且聽聞佛的聲音，便來到佛的面前，頂禮佛的雙足。

【English Translation】 English version: 'It is for the purpose of summoning all Bodhisattvas that this auspicious sign appears.' At that time, Bodhisattva Superior Wisdom, having heard these words, said to the Buddha, 'World Honored One! We wish to go to the Saha world, to pay homage, visit, and make offerings to Śākyamuni Tathāgata and all the Bodhisattvas, and also to listen to the Dharma.' The Buddha said, 'You may go. Now is the right time.' At that time, Bodhisattva Superior Wisdom thought, 'Now, by what miraculous transformation should I go there to pay homage to Śākyamuni Tathāgata?' Having thought this, he immediately entered into Samadhi, causing the suffering of the three evil realms in this three-thousand great thousand world to be completely extinguished, and they obtained supreme bliss, just like a Bhikṣu who has attained various Samadhis. At this time, all the Devas, humans, and non-humans were no longer troubled by greed, hatred, ignorance, various views, arrogance, anger, resentment, harm, stinginess, jealousy, pride, flattery, and concealment, and they all developed compassionate hearts. At that time, Bodhisattva Superior Wisdom, having manifested his miraculous transformation, together with forty-two thousand Bodhisattvas, in an instant, disappeared from that world and appeared in this world, arriving at the place where the Tathāgata was, and bowed their heads to his feet. Following the direction from which they came, by the power of their vows, they manifested lotus flowers and sat upon them. At that time, in the north, beyond sixty-three thousand Buddha-lands, there was a world named Constantly Adorned, where there was currently a Buddha named Salara-kī-rāja (King of the Sal Tree). In that Buddha-land, the name of woman had never been heard, and all beings were born from lotus flowers, with their robes naturally on their bodies. At that time, the Buddha was expounding the Dharma of the Seal of the Buddha-Nature to the Bodhisattva assembly there. What is called the Seal of the Buddha-Nature? It is the initial arising of the Bodhi mind. From that point on, one possesses the Bodhisattva precepts, enters the Bodhisattva treasury, obtains Dharani, the mind is without distraction, does not depart from giving, realizes emptiness, correctly cultivates non-form, has no desires, is by nature free from defilement, is able to realize the aggregates, realms, and sense bases, all actions are accompanied by awareness, delights in seeking the wisdom of the Buddha, truly understands the nature of non-arising, realizes all Dharmas without discrimination, possesses right view, and cuts off false thoughts. Therefore, it is called the Seal of the Buddha-Nature. At that time, among the assembly of Bodhisattvas there was one Bodhisattva named Lakṣaṇa-vyūha-nakṣatra-rāja (King of the Constellation of Adorned Marks), whose original vows were exceptionally sublime. If any sentient being were to see his body, they would certainly attain the thirty-two marks. At that time, that Bodhisattva encountered the light of the Buddha and heard the Buddha's voice, and then went to the Buddha, bowing his head to his feet.

足，右繞三匝，白佛言：「世尊！以何因緣而有此瑞？」佛言：「善男子！於此南方過六萬三千佛剎，有世界名娑婆，佛號釋迦牟尼，為欲召集諸菩薩故而現此瑞。」彼菩薩言：「何故名為娑婆世界？」佛言：「彼界堪忍貪恚愚癡及諸苦惱，是故名為娑婆世界。」彼菩薩言：「娑婆世界諸眾生等，皆能忍受惡罵捶打諸惱亂耶？」佛言：「善男子！彼界眾生少能成就若斯功德，而多隨順貪恚愚癡怨恨纏縛。」彼菩薩言：「若如是者，彼界不應名娑婆也。」佛言：「相莊嚴星宿聚王！彼佛剎土亦有行菩薩乘諸善男子及善女人，已曾供養無量諸佛，成就忍辱、將護眾生、善自調伏。若有眾生以諸苦惱而來加害，悉能含忍，終不放逸貪恚愚癡。善男子！由有如此諸善丈夫，是故彼界名曰娑婆。又彼界中，亦有眾生具足眾惡少能悔過，其心粗猛而無愧恥，不敬佛、不重法、不愛僧，當墮地獄畜生餓鬼。彼釋迦如來於此下劣眾生之中，悉能忍受罵辱嫌恨誹謗惱亂惡言恐脅，心如大地不可動搖無所違逆；若得供養及以不得，心無高下亦無憎愛；是故彼界名曰娑婆。」爾時相莊嚴星宿聚王菩薩白佛言：「世尊！我等今者得大善利。不生於彼弊惡下劣眾生之中。」佛言：「善男子！莫作是說。何以故？東北方有世界，名妙莊嚴忍，彼現有

【現代漢語翻譯】現代漢語譯本菩薩以右足繞佛三匝，然後對佛說：『世尊！是什麼因緣導致出現這種祥瑞？』佛說：『善男子！在南方經過六萬三千個佛剎，有一個世界名為娑婆（意為堪忍），佛號釋迦牟尼（意為能仁寂默），爲了召集諸菩薩才顯現這種祥瑞。』那位菩薩說：『為什麼稱作娑婆世界？』佛說：『那個世界能夠忍受貪婪、嗔恨、愚癡以及各種苦惱，所以稱為娑婆世界。』那位菩薩說：『娑婆世界的眾生，都能忍受惡罵、捶打和各種惱亂嗎？』佛說：『善男子！那個世界的眾生很少能成就這樣的功德，大多順從貪婪、嗔恨、愚癡和怨恨的束縛。』那位菩薩說：『如果這樣，那個世界不應該稱為娑婆。』佛說：『相莊嚴星宿聚王（菩薩名）！那個佛剎土也有修行菩薩道的善男子和善女人，他們曾經供養過無數諸佛，成就了忍辱，愛護眾生，善於調伏自己。如果有眾生以各種苦惱來加害他們，他們都能忍受，最終不會放縱貪婪、嗔恨和愚癡。善男子！因為有這些善丈夫，所以那個世界稱為娑婆。而且那個世界中，也有眾生充滿各種惡行，很少能悔改過錯，他們內心粗暴剛猛而沒有羞恥之心，不尊敬佛，不重視法，不愛護僧，將會墮入地獄、畜生和餓鬼道。那位釋迦如來在這些下劣的眾生之中，都能忍受辱罵、嫌恨、誹謗、惱亂、惡言恐嚇，他的心像大地一樣不可動搖，沒有任何違逆；無論得到供養還是得不到供養，他的心都沒有高低之分，也沒有憎恨和愛戀；所以那個世界稱為娑婆。』當時，相莊嚴星宿聚王菩薩對佛說：『世尊！我們現在得到了很大的利益，沒有出生在那個弊惡下劣的眾生之中。』佛說：『善男子！不要這樣說。為什麼呢？在東北方有一個世界，名為妙莊嚴忍（意為美妙莊嚴的忍耐），那裡現在有』

【English Translation】 English version The Bodhisattva, with his right foot, circumambulated the Buddha three times, and then said to the Buddha: 'World Honored One! What is the cause and condition for this auspicious sign?' The Buddha said: 'Good man! Beyond sixty-three thousand Buddha-lands to the south, there is a world named Saha (meaning 'able to endure'), where the Buddha is named Shakyamuni (meaning 'sage of the Shakya clan'), who manifests this auspicious sign in order to gather all Bodhisattvas.' That Bodhisattva said: 'Why is it called the Saha world?' The Buddha said: 'That world is able to endure greed, hatred, ignorance, and all kinds of suffering, therefore it is called the Saha world.' That Bodhisattva said: 'Are all the beings in the Saha world able to endure abuse, beatings, and all kinds of disturbances?' The Buddha said: 'Good man! The beings in that world rarely achieve such merits, and mostly follow the bondage of greed, hatred, ignorance, and resentment.' That Bodhisattva said: 'If that is so, that world should not be called Saha.' The Buddha said: 'Constellation King of Adornment (Bodhisattva's name)! In that Buddha-land, there are also good men and good women who practice the Bodhisattva path, who have offered to countless Buddhas, have achieved patience, protect sentient beings, and are good at subduing themselves. If there are beings who harm them with various sufferings, they can endure it, and ultimately will not indulge in greed, hatred, and ignorance. Good man! Because there are such good men, that world is called Saha. Moreover, in that world, there are also beings full of various evils, who rarely repent their mistakes, their hearts are rough and fierce without shame, they do not respect the Buddha, do not value the Dharma, and do not cherish the Sangha, and will fall into hell, the animal realm, and the hungry ghost realm. That Tathagata Shakyamuni, among these inferior beings, can endure abuse, hatred, slander, disturbance, harsh words, and threats, his mind is like the earth, unshakeable, without any opposition; whether he receives offerings or not, his mind has no high or low, and no hatred or love; therefore that world is called Saha.' At that time, the Bodhisattva Constellation King of Adornment said to the Buddha: 'World Honored One! We have now obtained great benefit, not being born among those evil and inferior beings.' The Buddha said: 'Good man! Do not say that. Why? In the northeast, there is a world named Wonderful Adornment of Patience (meaning 'wonderfully adorned with patience'), where there are now'

佛號大自在王。其土眾生皆悉具足一向安樂，譬如比丘入于滅定。彼之安樂亦復如是。若有眾生於彼佛土，億百千歲修諸梵行，不如於此娑婆世界，一彈指頃于諸眾生起慈悲心，所獲功德尚多於彼，何況能於一日一夜住清凈心。」爾時相莊嚴星宿聚王菩薩白佛言：「世尊！我等欲往娑婆世界禮覲承事釋迦如來及諸菩薩，並欲聽法。」佛言：「可往。今正是時。」爾時相莊嚴星宿聚王菩薩即作是念：「今我以何神通之力往彼禮覲釋迦如來？」作是念已，于虛空中化成寶蓋，覆此三千大千世界，百千萬億珠纓寶幡周匝垂布。于其蓋中雨種種花，百千音樂自然而奏。復令此會比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，各自見身具三十二相現寶蓋中。爾時相莊嚴星宿聚王菩薩現神變已，與十億菩薩，於一念頃從彼土沒現此界中，到如來所，頂禮雙足，右繞三匝。隨所來方，以願力故化現蓮花而坐其上。

如是乃至遍於十方，各有無量阿僧祇佛剎中，無量阿僧祇百千億菩薩，見大光明、聞謦欬聲，問彼世尊而來此土。頂禮佛足，各坐一面，亦復如是。

又此界中，釋梵護世、大威德天、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，皆

【現代漢語翻譯】現代漢語譯本：佛號為大自在王（Mahā-svāmin）。其國土的眾生都完全具備恒常的安樂，就像比丘進入滅盡定（nirodha-samāpatti）一樣。他們的安樂也是如此。如果有眾生在那佛土，修行各種梵行億百千歲，也不如在這娑婆世界（Saha world），一彈指頃對眾生生起慈悲心，所獲得的功德還多於他們，更何況能在一日一夜保持清凈心呢？』當時，相莊嚴星宿聚王菩薩（Lakṣaṇa-vyūha-tārā-rāja-bodhisattva）對佛說：『世尊！我們想去娑婆世界禮拜承事釋迦如來（Śākyamuni Tathāgata）和諸位菩薩，並且想聽聞佛法。』佛說：『可以去。現在正是時候。』當時，相莊嚴星宿聚王菩薩就想：『現在我用什麼神通之力去那裡禮拜釋迦如來呢？』這樣想后，在虛空中化成寶蓋，覆蓋這三千大千世界（tri-sāhasra-mahā-sāhasra-loka-dhātu），百千萬億珠纓寶幡環繞垂布。在寶蓋中降下各種花，百千種音樂自然演奏。又讓這個法會中的比丘（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā）、天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、人非人等，各自看到自己的身體具有三十二相（dvātriṃśadvara-lakṣaṇa），顯現在寶蓋中。當時，相莊嚴星宿聚王菩薩顯現神通變化后，與十億菩薩，在一念之間從那個佛土消失，出現在這個世界中，到達如來所在之處，頂禮雙足，右繞三匝。隨著他們來的方向，以願力化現蓮花坐在上面。像這樣乃至遍佈十方，各有無量阿僧祇（asaṃkhya）佛剎中，無量阿僧祇百千億菩薩，見到大光明、聽到謦欬聲，詢問他們的世尊後來到這個世界。頂禮佛足，各自坐在一旁，也是這樣。又這個世界中，釋（Śakra）、梵（Brahmā）、護世（lokapāla）、大威德天（mahā-tejas-deva）、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，都...

【English Translation】 English version: The Buddha is named Mahā-svāmin (Great Sovereign King). The beings in his land are all fully endowed with constant bliss, like a bhikṣu (monk) entering nirodha-samāpatti (cessation of perception and feeling). Their bliss is also like that. If there are beings in that Buddha-land who cultivate various pure practices for hundreds of millions of years, it would not be as meritorious as generating a compassionate heart towards all beings for a snap of the fingers in this Saha world. How much more merit would be gained by maintaining a pure mind for a day and a night?』 At that time, Lakṣaṇa-vyūha-tārā-rāja-bodhisattva (Constellation King Bodhisattva Adorned with Marks) said to the Buddha, 『World Honored One! We wish to go to the Saha world to pay homage to and serve Śākyamuni Tathāgata and all the Bodhisattvas, and we also wish to hear the Dharma.』 The Buddha said, 『You may go. Now is the right time.』 At that time, Lakṣaṇa-vyūha-tārā-rāja-bodhisattva thought, 『Now, with what supernatural power shall I go there to pay homage to Śākyamuni Tathāgata?』 Having thought this, he transformed into a jeweled canopy in the empty space, covering this tri-sāhasra-mahā-sāhasra-loka-dhātu (three-thousand great thousand world system), with hundreds of millions of jeweled tassels and banners hanging all around. Within the canopy, various flowers rained down, and hundreds of thousands of musical instruments played naturally. He also caused the bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), upāsikās (laywomen), devas (gods), nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (serpents), humans, and non-humans in this assembly to each see their own bodies possessing the thirty-two marks (dvātriṃśadvara-lakṣaṇa), appearing within the jeweled canopy. At that time, after Lakṣaṇa-vyūha-tārā-rāja-bodhisattva manifested his supernatural transformations, he and ten billion Bodhisattvas, in a single thought, disappeared from that land and appeared in this world, arriving at the place where the Tathāgata was, bowing at his feet, and circumambulating him three times to the right. According to the direction they came from, they transformed lotuses by their power of vows and sat upon them. Like this, even throughout the ten directions, in each of the immeasurable asaṃkhya (countless) Buddha-lands, immeasurable asaṃkhya hundreds of millions of Bodhisattvas, seeing the great light and hearing the sound of coughing, asked their World Honored Ones and came to this world. They bowed at the Buddha's feet and each sat to one side, just like that. Also in this world, Śakra (Indra), Brahmā, the lokapālas (world protectors), the mahā-tejas-devas (greatly powerful gods), the nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, etc., all...

見光明，咸來佛所頂禮雙足，卻坐一面。

爾時世尊現神變已，十方無量百千億那由他佛剎所有菩薩來集會者，皆見此土功德莊嚴並佛身量，菩薩、聲聞及受用具，與自本剎悉皆同等，然知彼此剎無雜亂。爾時彌勒菩薩即從座起，整理衣服，偏袒右肩，右膝著地，合掌向佛而說頌曰：

「名振十方智無量，　　放大光明照世間，　一切眾生共度量，　　莫測人尊勝智慧。　十方無量億菩薩，　　為求法故咸來集，　而皆信樂諸法門，　　愿佛演說令歡喜。　如來戒定及智慧，　　名稱普聞十方國，　演法無畏猶師子，　　光遍虛空如日照。　一切天龍與羅剎，　　及諸比丘比丘尼，　優婆塞眾優婆夷，　　合掌樂聞如來說。　過去未來及現在，　　世尊于彼悉了知，　以勝解力拔群迷，　　愿決疑惑令開曉。　云何菩薩智慧行，　　嚴凈佛剎令光潔？　云何諸愿速成滿？　　今請如來為宣說。　云何無慳戒無缺，　　能忍罵辱諸難事，　精進修行無懈倦，　　解脫無量苦眾生？　專心樂入三昧門，　　游止清凈禪宮殿，　處世利益而無染，　　譬如蓮花不著水？　云何智慧出世間，　　開闡甚深微妙法，　降伏一切諸魔眾，　　速能具足奢摩他？」

大寶積經卷第

【現代漢語翻譯】現代漢語譯本見到光明，都來到佛陀所在之處，頂禮佛的雙足，然後退坐在一旁。這時，世尊顯現神通變化之後，十方無量百千億那由他（Nayuuta，數量單位，表示極大的數目）佛剎（Buddha-ksetra，佛的國土）所有的菩薩來到這裡，都見到此土的功德莊嚴以及佛的身量，菩薩、聲聞（Sravaka，佛陀的弟子）以及所用的器具，與他們各自的佛剎完全相同，然而他們知道彼此的佛剎並沒有混雜。這時，彌勒菩薩（Maitreya Bodhisattva）即從座位上站起，整理好衣服，袒露右肩，右膝跪地，合掌向佛，以偈頌說道：『名聲震動十方，智慧無量，放出大光明照耀世間，一切眾生共同衡量，也無法測度人中尊者的殊勝智慧。十方無量億的菩薩，爲了求法都來到這裡聚集，都信樂各種法門，愿佛陀演說，令我們歡喜。如來的戒律、禪定以及智慧，名稱普遍傳聞於十方國土，演說佛法無所畏懼猶如獅子，光明遍照虛空如同日光。一切天龍（Naga，護法神）與羅剎（Rakshasa，惡鬼），以及諸比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾），優婆塞（Upasaka，在家男眾）眾、優婆夷（Upasika，在家女眾），合掌歡喜聽聞如來說法。過去、未來以及現在，世尊對這些都完全了知，以殊勝的解脫之力拔除眾生的迷惑，愿能決斷我們的疑惑，令我們開悟。菩薩的智慧行持是怎樣的？如何才能莊嚴清凈佛剎，使其光潔？如何才能使各種願望迅速成就圓滿？現在請如來為我們宣說。如何才能做到沒有慳吝，戒律沒有缺失？能夠忍受辱罵等各種艱難之事？精進修行沒有懈怠？解脫無量受苦的眾生？專心樂於進入三昧（Samadhi，禪定）之門，游止於清凈的禪定宮殿，處在世間利益眾生而沒有污染，譬如蓮花不沾染水？如何才能以智慧超越世間，開闡甚深微妙的佛法，降伏一切諸魔眾，迅速能夠具足奢摩他（Samatha，止）？』《大寶積經》卷第

【English Translation】 English version Seeing the light, they all came to where the Buddha was, bowed at his feet, and then sat to one side. At that time, after the World Honored One manifested his miraculous powers, all the Bodhisattvas from countless hundreds of thousands of billions of Nayutas (Nayuuta, a unit of large number) of Buddha-ksetras (Buddha-land) in the ten directions came. They all saw the meritorious adornments of this land, as well as the Buddha's stature, the Bodhisattvas, Sravakas (disciples of the Buddha), and the implements used, which were all identical to those in their own Buddha-ksetras. However, they knew that the Buddha-ksetras were not mixed up. At that time, Maitreya Bodhisattva immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and with palms joined, spoke to the Buddha in verse: 'Your name resounds in the ten directions, your wisdom is immeasurable, You emit great light that illuminates the world, All beings together measure, Yet cannot fathom the supreme wisdom of the Honored One among humans. Countless billions of Bodhisattvas in the ten directions, Have gathered here seeking the Dharma, All believe and rejoice in the various Dharma gates, May the Buddha expound them, bringing us joy. The Tathagata's precepts, samadhi, and wisdom, Their names are widely heard in the lands of the ten directions, Expounding the Dharma fearlessly like a lion, Your light pervades the void like the sun. All the Nagas (Naga, a kind of divine serpent) and Rakshasas (Rakshasa, a kind of demon), And all the Bhikkhus (Bhikkhu, Buddhist monks), Bhikkhunis (Bhikkhuni, Buddhist nuns), Upasakas (Upasaka, male lay followers), and Upasikas (Upasika, female lay followers), With palms joined, joyfully listen to the Tathagata's teachings. The past, the future, and the present, The World Honored One fully understands them all, With the power of supreme liberation, you remove the delusions of beings, May you resolve our doubts and enlighten us. What is the wisdom practice of a Bodhisattva? How can one adorn and purify a Buddha-ksetra, making it radiant? How can all wishes be quickly fulfilled? Now, we ask the Tathagata to explain. How can one be without stinginess, with precepts without flaw? Able to endure insults and all kinds of difficulties? Practicing diligently without laziness? Liberating countless suffering beings? Devotedly delighting in entering the gate of Samadhi (Samadhi, meditative concentration), Dwelling in the pure palace of meditation, Living in the world benefiting others without being tainted, Like a lotus flower not adhering to water? How can one transcend the world with wisdom, Expound the profound and subtle Dharma, Subdue all the hosts of demons, And quickly attain Samatha (Samatha, calming meditation)?' The Great Treasure Trove Sutra, Scroll No.

五十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五十九

大唐于闐三藏實叉難陀譯文殊師利授記會第十五之二

爾時世尊告彌勒菩薩摩訶薩言：「汝今為佛嚴辦法座，我當升已說往昔志樂所修諸行，善巧出生諸佛剎土功德莊嚴趣向真實法門。」

爾時彌勒菩薩即作是念：「今者世尊以何義故令我嚴座，不使阿難大目連等？如何棄捨彼諸聲聞，將非唯為諸菩薩說？或彼聲聞及辟支佛，於此法門而非器故，以是世尊令我敷座？」爾時彌勒菩薩即為如來以神通力化作眾寶師子之座，高四萬由旬，周匝嚴麗，柔軟天衣以敷其上。從其座出種種光明，照此三千大千世界。爾時如來升其座已，令此世界六種震動。

爾時世尊告長老舍利弗：「菩薩成就四法，能令所愿皆得滿足。何等為四？一者發勝志樂，二者于諸眾生起悲愍心，三者發起精進，四者承事善知識。複次舍利弗！菩薩成就一法，令愿不退嚴凈佛剎。何謂一法？是菩薩應當樂學不動如來為菩薩時本所修行立弘誓願：『我當所在生處初生之時，若不出家則為欺誑十方諸佛。』如是舍利弗！是諸菩薩應隨順學，若佛出世若不出世，一切生處皆悉決定舍家出家。何以故？而諸菩薩最勝利益所謂出家。舍利弗！樂出

【現代漢語翻譯】現代漢語譯本大寶積經卷第五十九大唐于闐三藏實叉難陀譯文殊師利授記會第十五之二那時，世尊告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）說：『你現在為佛佈置法座，我將升座后講述我過去所立下的志願和修行的各種行為，以及如何巧妙地產生諸佛剎土的功德莊嚴，並趨向真實法門。』那時，彌勒菩薩心中想：『現在世尊為什麼讓我佈置法座，而不讓阿難（Ananda，佛陀十大弟子之一）和大目犍連（Maha Maudgalyayana，佛陀十大弟子之一）等人來做呢？難道是捨棄了那些聲聞（Sravaka，聽聞佛法而修行的人）弟子，只為菩薩們說法嗎？或許那些聲聞和辟支佛（Pratyekabuddha，獨覺者）不適合聽聞這個法門，所以世尊才讓我來佈置法座？』那時，彌勒菩薩立即用神通力為如來化作一個眾寶獅子座，高四萬由旬（yojana，古印度長度單位），四周莊嚴華麗，上面鋪著柔軟的天衣。從座中發出各種光明，照耀著這個三千大千世界。那時，如來升上法座后，令這個世界發生六種震動。那時，世尊告訴長老舍利弗（Sariputra，佛陀十大弟子之一）說：『菩薩成就四種法，能使所愿都得到滿足。是哪四種呢？第一是發起殊勝的志願和喜樂，第二是對一切眾生生起悲憫之心，第三是發起精進，第四是承事善知識。』『再者，舍利弗！菩薩成就一種法，能使願望不退轉，並莊嚴清凈佛剎。這一法是什麼呢？就是菩薩應當樂於學習不動如來（Akshobhya Tathagata，東方妙喜世界之佛）在做菩薩時所修行的本願：『我應當在所有轉生之處，初生之時，如果不出家，就等於欺騙十方諸佛。』舍利弗！這些菩薩應當隨順學習，無論佛出世還是不出世，在一切轉生之處都決定舍家出家。為什麼呢？因為菩薩最殊勝的利益就是出家。舍利弗！樂於出家的人，

【English Translation】 English version The Great Treasure Trove Sutra, Scroll Fifty-Nine Translated by Tripitaka Master Siksananda of the Great Tang Dynasty from Khotan, Chapter Fifteen, Part Two: The Prediction of Manjusri At that time, the World Honored One said to the Bodhisattva Mahasattva Maitreya: 'Now, you should prepare the Dharma seat for the Buddha. I will ascend it and speak of the vows and practices I cultivated in the past, as well as the skillful means by which the Buddha lands are born with meritorious adornments, and how to approach the true Dharma.' At that time, Bodhisattva Maitreya thought: 'Why does the World Honored One have me prepare the seat, and not Ananda or Maha Maudgalyayana? Is it because he is abandoning those Sravakas and only speaking for the Bodhisattvas? Or perhaps those Sravakas and Pratyekabuddhas are not suitable vessels for this Dharma, and that is why the World Honored One has me prepare the seat?' Then, Bodhisattva Maitreya immediately used his supernatural powers to transform a jeweled lion seat for the Tathagata, which was 40,000 yojanas high, adorned and beautiful all around, and covered with soft celestial garments. From the seat emanated various lights, illuminating this three-thousand great thousand world. Then, after the Tathagata ascended the seat, he caused this world to shake in six ways. At that time, the World Honored One said to the elder Sariputra: 'A Bodhisattva who accomplishes four dharmas can fulfill all their wishes. What are the four? First, to generate superior aspiration and joy; second, to generate compassion for all sentient beings; third, to generate diligence; and fourth, to serve good spiritual friends.' 'Furthermore, Sariputra! A Bodhisattva who accomplishes one dharma will not regress in their vows and will purify the Buddha land. What is this one dharma? It is that the Bodhisattva should joyfully learn from the original vows and practices of Akshobhya Tathagata when he was a Bodhisattva: 'In all my births, at the time of my first birth, if I do not leave home, I will be deceiving all the Buddhas of the ten directions.' Sariputra! These Bodhisattvas should follow this teaching. Whether a Buddha appears in the world or not, in all their births, they should be determined to leave home. Why? Because the most supreme benefit for a Bodhisattva is to leave home. Sariputra! Those who delight in leaving home,

家者則能攝取十種功德。何等為十？一者不著諸欲，二者樂阿蘭若，三者行佛所行，四者離凡夫行，五者不著妻子及以財產，六者離惡道因，七者修善趣法，八者宿世善根皆不損減，九者恒為諸天之所歎羨，十者一切鬼神恭敬守護。若菩薩常樂出家，獲得如是十種功德。是故舍利弗！菩薩志求菩提、欲度眾生，常當出家。是名菩薩成就一法。

「複次舍利弗！菩薩成就二法，令愿不退嚴凈佛剎。何等為二？所謂菩薩不樂聲聞地、不求聲聞乘、不愛樂說聲聞乘處、不親近聲聞乘者、不學聲聞戒、不樂宣說共聲聞乘相應之法、亦不勸他行聲聞乘，于緣覺乘亦復如是，唯為佛法勸發眾產生就最上阿耨多羅三藐三菩提。是名為二。舍利弗！若有勸他趣入佛乘，此菩薩則能攝取十種功德。何等為十？一者得清凈剎無有聲聞及辟支佛，二者得純一清凈諸菩薩眾，三者諸佛世尊之所護念，四者常為諸佛稱名讚歎而為說法，五者所發之心皆悉廣大，六者若生天上當作帝釋或梵天王，七者若生人中作轉輪王，八者常見諸佛，九者為諸天人之所愛樂，十者攝取無量無邊阿僧祇功德。何以故？舍利弗！若有能令三千大千世界所有眾生一切皆得阿羅漢果、或復置於緣覺之地，若復有能置一眾生於佛菩提，此之功德甚多於彼。何以故？舍利

【現代漢語翻譯】現代漢語譯本：如果有人出家，就能獲得十種功德。是哪十種呢？第一，不執著于各種慾望；第二，喜愛寂靜的處所（阿蘭若，指遠離塵囂的修行場所）；第三，行持佛陀所行的道路；第四，遠離凡夫俗子的行為；第五，不執著于妻子和財產；第六，遠離墮入惡道的因緣；第七，修習通往善道的法門；第八，過去世的善根不會減少；第九，常為諸天所讚歎羨慕；第十，一切鬼神恭敬守護。如果菩薩常常樂於出家，就能獲得這十種功德。因此，舍利弗（佛陀的十大弟子之一，以智慧著稱）！菩薩立志追求菩提（覺悟），想要度化眾生，應當常常出家。這稱為菩薩成就一種法。再者，舍利弗！菩薩成就兩種法，能使願力不退轉，並莊嚴清凈佛剎（佛所居住的清凈國土）。是哪兩種呢？就是菩薩不喜好聲聞地（小乘修行者所證悟的境界），不追求聲聞乘（小乘的修行方法），不喜愛宣說聲聞乘的地方，不親近修習聲聞乘的人，不學習聲聞戒律，不樂於宣說與聲聞乘相應的法，也不勸他人修行聲聞乘；對於緣覺乘（中乘的修行方法）也是如此。只爲了佛法，勸導眾產生就最上等的阿耨多羅三藐三菩提（無上正等正覺，即佛的覺悟）。這稱為兩種法。舍利弗！如果有人勸他人進入佛乘（大乘的修行方法），這位菩薩就能獲得十種功德。是哪十種呢？第一，得到清凈的佛剎，沒有聲聞和辟支佛（緣覺）；第二，得到純一清凈的菩薩大眾；第三，受到諸佛世尊的護念；第四，常常被諸佛稱名讚歎併爲之說法；第五，所發的心都非常廣大；第六，如果生到天上，會成為帝釋（天界之主）或梵天王（色界之主）；第七，如果生到人間，會成為轉輪王（統治世界的賢明君主）；第八，常常見到諸佛；第九，被諸天人所喜愛；第十，攝取無量無邊阿僧祇（極大的數字單位）的功德。為什麼呢？舍利弗！如果有人能使三千大千世界所有眾生都得到阿羅漢果（小乘的最高果位），或者安置在緣覺的境界，如果有人能安置一個眾生於佛菩提，後者的功德遠遠大於前者。為什麼呢？

【English Translation】 English version: If one leaves home, they can obtain ten kinds of merits. What are the ten? First, not being attached to various desires; second, delighting in secluded places (Aranya, referring to places of practice away from the hustle and bustle); third, practicing the path that the Buddha walked; fourth, distancing oneself from the actions of ordinary people; fifth, not being attached to wife and property; sixth, avoiding the causes of falling into evil paths; seventh, cultivating the practices that lead to good paths; eighth, the good roots of past lives will not diminish; ninth, constantly being praised and admired by the gods; tenth, being respectfully protected by all ghosts and spirits. If a Bodhisattva is always happy to leave home, they can obtain these ten kinds of merits. Therefore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva who aspires to Bodhi (enlightenment) and wants to liberate sentient beings should always leave home. This is called a Bodhisattva accomplishing one dharma. Furthermore, Shariputra! A Bodhisattva who accomplishes two dharmas can ensure that their vows do not regress and can adorn and purify the Buddha-land (the pure land where a Buddha resides). What are the two? It is that a Bodhisattva does not delight in the Sravaka ground (the realm of enlightenment attained by Hinayana practitioners), does not seek the Sravaka vehicle (the practice of Hinayana), does not like to speak of places of the Sravaka vehicle, does not associate with those who practice the Sravaka vehicle, does not study the Sravaka precepts, does not like to expound the dharma that corresponds to the Sravaka vehicle, and does not encourage others to practice the Sravaka vehicle; the same is true for the Pratyekabuddha vehicle (the practice of the middle vehicle). Only for the sake of the Buddha Dharma, they encourage sentient beings to achieve the supreme Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, i.e., the enlightenment of a Buddha). This is called two dharmas. Shariputra! If someone encourages others to enter the Buddha vehicle (the practice of Mahayana), this Bodhisattva can obtain ten kinds of merits. What are the ten? First, obtaining a pure Buddha-land without Sravakas and Pratyekabuddhas; second, obtaining a pure assembly of Bodhisattvas; third, being protected by all the Buddhas, the World Honored Ones; fourth, constantly being praised by the Buddhas and having the Dharma expounded for them; fifth, the minds they generate are all vast; sixth, if they are born in the heavens, they will become Indra (the lord of the heavens) or Brahma (the lord of the form realm); seventh, if they are born in the human realm, they will become a Chakravartin (a wise ruler who governs the world); eighth, constantly seeing all the Buddhas; ninth, being loved by all gods and humans; tenth, obtaining immeasurable and boundless Asankhya (an extremely large number) merits. Why is this so? Shariputra! If someone can cause all sentient beings in the three thousand great thousand worlds to attain the Arhat fruit (the highest attainment of Hinayana), or place them in the realm of Pratyekabuddhas, if someone can place one sentient being in the Bodhi of the Buddha, the latter's merit is far greater than the former. Why is this so?

弗！不由聲聞緣覺出現，佛種不斷；世若無佛，則無聲聞及辟支佛。舍利弗！以佛出現令佛種不斷，亦復出生聲聞緣覺。是故舍利弗！菩薩令他住佛乘中，得如是等十種功德、得清凈剎。

「複次舍利弗！菩薩成就三法，令愿不退攝受佛剎功德莊嚴。何等為三？一者尊重愛樂住阿蘭若，二者無所染著而行法施，三者堅固安住凈戒律儀。舍利弗！菩薩堅住戒律得十無畏。何等為十？一者入聚落無畏，二者眾中說法無畏，三者飲食無畏，四者出聚落無畏，五者入寺無畏，六者大眾中食無畏，七者教授無畏，八者親近和上阿阇梨無畏，九者于自眷屬慈心教誨無畏，十者受用衣服飲食臥具醫藥無畏、住戒律者所有言說令他信受。舍利弗！是為菩薩十種無畏。舍利弗！菩薩說法心無所著，則能攝受十種功德。何等為十？一者不生惡欲，二者不求他人識知，三者不起名聞心，四者于檀越家心不繫著，五者不佔護他家，六者于極下劣四事供養而生喜足，七者說法令他信受，八者善神守護，九者不生邪覺，十者起唸佛心。是名為十。舍利弗！菩薩尊敬愛樂住阿蘭若，成就十種功德利益。何等為十？一者遠離世俗言論，二者專習閑靜，三者心緣定境，四者舍諸營務，五者愛樂諸佛，六者恒受禪定喜樂，七者修梵行時無有障礙，八者

【現代漢語翻譯】現代漢語譯本：『舍利弗！』如果不是佛陀出現，聲聞（sravaka，聽聞佛法教誨而修行的人）和緣覺（pratyekabuddha，靠自己領悟佛法真理的人）就不會出現，佛的種子就不會延續；如果世間沒有佛，就不會有聲聞和辟支佛。舍利弗！因為佛陀的出現，佛的種子才能延續，也才能出生聲聞和緣覺。因此，舍利弗！菩薩引導他人進入佛乘，就能獲得這十種功德，並得到清凈的佛剎。

『再者，舍利弗！菩薩成就三種法，能使願力不退轉，並攝受佛剎的功德莊嚴。是哪三種呢？第一是尊重愛樂住在阿蘭若（aranya，寂靜處），第二是不執著于任何事物而行法佈施，第三是堅定安住于清凈的戒律。舍利弗！菩薩堅定持守戒律，能獲得十種無畏。是哪十種呢？第一是進入村落無畏，第二是在大眾中說法無畏，第三是飲食無畏，第四是離開村落無畏，第五是進入寺院無畏，第六是在大眾中進食無畏，第七是教授無畏，第八是親近和尚（upadhyaya，戒師）和阿阇梨（acarya，導師）無畏，第九是對自己的眷屬慈心教誨無畏，第十是受用衣服、飲食、臥具、醫藥無畏，持守戒律的人所說的話能使他人信服。舍利弗！這就是菩薩的十種無畏。舍利弗！菩薩說法時心中沒有執著，就能攝受十種功德。是哪十種呢？第一是不生起惡欲，第二是不求他人知曉，第三是不生起名聞之心，第四是對施主家不產生繫縛，第五是不佔護他家，第六是對極下劣的四事供養（衣服、飲食、臥具、醫藥）感到喜悅滿足，第七是說法能使他人信受，第八是得到善神守護，第九是不生起邪見，第十是生起唸佛之心。這被稱為十種功德。舍利弗！菩薩尊敬愛樂住在阿蘭若，能成就十種功德利益。是哪十種呢？第一是遠離世俗的言論，第二是專心修習閑靜，第三是心緣于禪定境界，第四是捨棄各種俗務，第五是愛樂諸佛，第六是恒常享受禪定的喜樂，第七是修習梵行時沒有障礙，第八是……

【English Translation】 English version: 『Sariputra! If it were not for the appearance of a Buddha, there would be no Sravakas (those who practice by hearing the Buddha's teachings) or Pratyekabuddhas (those who realize the truth on their own), and the seed of Buddhahood would not continue; if there were no Buddha in the world, there would be no Sravakas or Pratyekabuddhas. Sariputra! It is because of the appearance of a Buddha that the seed of Buddhahood can continue, and Sravakas and Pratyekabuddhas can be born. Therefore, Sariputra! When a Bodhisattva leads others into the Buddha Vehicle, they can obtain these ten merits and a pure Buddha-land.

『Furthermore, Sariputra! A Bodhisattva who accomplishes three dharmas can ensure that their vows do not regress and can receive the meritorious adornments of a Buddha-land. What are these three? First, they respect and love to dwell in an Aranya (a quiet place); second, they practice Dharma-giving without attachment; and third, they firmly abide in pure precepts. Sariputra! A Bodhisattva who firmly upholds the precepts obtains ten kinds of fearlessness. What are these ten? First, fearlessness in entering a village; second, fearlessness in teaching the Dharma in a crowd; third, fearlessness regarding food; fourth, fearlessness in leaving a village; fifth, fearlessness in entering a monastery; sixth, fearlessness in eating in a crowd; seventh, fearlessness in teaching; eighth, fearlessness in approaching the Upadhyaya (preceptor) and Acarya (teacher); ninth, fearlessness in teaching their own family with loving-kindness; and tenth, fearlessness in using clothing, food, bedding, and medicine. The words of those who uphold the precepts can make others believe. Sariputra! These are the ten kinds of fearlessness of a Bodhisattva. Sariputra! When a Bodhisattva teaches the Dharma without attachment in their heart, they can receive ten merits. What are these ten? First, they do not give rise to evil desires; second, they do not seek to be known by others; third, they do not give rise to a desire for fame; fourth, they do not become attached to the donor's family; fifth, they do not protect other people's homes; sixth, they are content with even the most inferior of the four requisites (clothing, food, bedding, and medicine); seventh, their teaching of the Dharma makes others believe; eighth, they are protected by good spirits; ninth, they do not give rise to wrong views; and tenth, they give rise to the thought of the Buddha. These are called the ten merits. Sariputra! A Bodhisattva who respects and loves to dwell in an Aranya can achieve ten meritorious benefits. What are these ten? First, they are far from worldly discussions; second, they focus on practicing quietude; third, their mind is focused on the state of samadhi; fourth, they abandon all worldly affairs; fifth, they love all Buddhas; sixth, they constantly enjoy the bliss of samadhi; seventh, there are no obstacles when practicing pure conduct; eighth,...

少用功力而得三昧，九者所受教法未嘗忘失，十者所聞法義皆悉了知。是名為十。

「複次舍利弗！菩薩成就四法，令愿不退嚴凈佛剎。何等為四？一者如說能行如行能說，二者常自謙下，三者遠離慳嫉，四者見他得利心生歡喜。是名為四。舍利弗！是菩薩如行能說，有四種利益。何等為四？一者口中常出青蓮花香，二者語業清凈言無錯謬，三者一切世間所共信受，四者攝受諸佛圓滿音聲。是名為四。舍利弗！菩薩謙下有四種利益。何等為四？一者遠離惡趣畜生等身，二者受妙快樂，三者潛謀暴賊俱不能害，四者堪受人天恭敬禮拜。是名為四。舍利弗！菩薩遠離慳嫉有四種利益。何等為四？一者不忘施心，二者于饑饉時作大施主，三者見持戒者來承迎引納，四者若受他施及施於他無有一人而生嫉妒。是名為四。舍利弗！菩薩見他得利生歡喜心，有四種利益。何等為四？一者常生是心，我攝眾生應與利樂，彼既自得故生歡喜；二者所有財物王難水火劫賊怨親無能侵奪；三者隨所生處財寶諸子皆悉具足，王不嫉忌何況餘人；四者稸用資財俱無窮盡。是名為四。舍利弗！是菩薩成就四法。

「複次舍利弗！菩薩成就五法，令愿不退嚴凈佛剎。何等為五？一者彼菩薩詣說法者而問之言：『修何等行能得佛剎清凈莊

【現代漢語翻譯】現代漢語譯本九是所受的教法從不忘失，十是所聽聞的佛法義理都能完全瞭解。這稱為十種功德。

『再者，舍利弗！菩薩成就四種法，能使他的願望不退轉，並莊嚴清凈佛剎。是哪四種呢？一是能如所說的那樣去實行，能如所實行的那樣去宣說；二是常常謙虛低下；三是遠離慳吝和嫉妒；四是見到他人獲得利益時心生歡喜。這稱為四種法。舍利弗！菩薩能如所行那樣宣說，有四種利益。是哪四種呢？一是口中常散發出青蓮花的香氣；二是語言行為清凈，言語沒有錯誤；三是被一切世間所共同信服和接受；四是能攝受諸佛圓滿的聲音。這稱為四種利益。舍利弗！菩薩謙虛低下有四種利益。是哪四種呢？一是遠離惡道、畜生等身；二是享受美妙的快樂；三是即使遇到潛伏的暴徒和強盜也不能加害；四是堪受人天恭敬禮拜。這稱為四種利益。舍利弗！菩薩遠離慳吝和嫉妒有四種利益。是哪四種呢？一是不忘佈施的心；二是在饑荒時能成為大施主；三是見到持戒的人來，能承迎並接納；四是如果接受他人的佈施或佈施給他人，沒有一個人會產生嫉妒。這稱為四種利益。舍利弗！菩薩見到他人獲得利益時心生歡喜，有四種利益。是哪四種呢？一是常常生起這樣的心念：我應當攝受眾生，給予他們利益和快樂，他們既然自己得到了，我就感到歡喜；二是所有的財物，不會被國王、水火、強盜、怨家或親人所侵奪；三是無論轉生到哪裡，財寶和子女都完全具足，國王都不會嫉妒，更何況其他人呢；四是所積蓄的資財永遠不會窮盡。這稱為四種利益。舍利弗！這就是菩薩成就的四種法。

『再者，舍利弗！菩薩成就五種法，能使他的願望不退轉，並莊嚴清凈佛剎。是哪五種呢？一是這位菩薩去到說法者那裡，會問：『修持什麼樣的行為才能使佛剎清凈莊嚴？』

【English Translation】 English version Ninth, they never forget the teachings they have received; tenth, they fully understand the meaning of all the Dharma they have heard. These are called the ten.

'Furthermore, Shariputra! A Bodhisattva who achieves four qualities ensures that their vows do not regress and that they purify their Buddha-lands. What are these four? First, they can practice as they preach and preach as they practice; second, they are always humble; third, they are far from stinginess and jealousy; fourth, they rejoice when they see others gain benefits. These are called the four. Shariputra! A Bodhisattva who can preach as they practice has four benefits. What are these four? First, their mouth always emits the fragrance of blue lotus flowers; second, their speech is pure and without error; third, they are trusted and accepted by all in the world; fourth, they can receive the perfect voice of all Buddhas. These are called the four benefits. Shariputra! A Bodhisattva who is humble has four benefits. What are these four? First, they are far from the evil realms and the bodies of animals; second, they experience wonderful happiness; third, even if they encounter hidden thugs and robbers, they cannot be harmed; fourth, they are worthy of receiving the respectful worship of humans and gods. These are called the four benefits. Shariputra! A Bodhisattva who is far from stinginess and jealousy has four benefits. What are these four? First, they do not forget the mind of giving; second, during times of famine, they become great benefactors; third, when they see those who uphold the precepts coming, they welcome and receive them; fourth, if they receive from others or give to others, no one will feel jealousy. These are called the four benefits. Shariputra! A Bodhisattva who rejoices when they see others gain benefits has four benefits. What are these four? First, they always have this thought: 'I should gather all beings and give them benefits and happiness; since they have gained it themselves, I rejoice'; second, all their wealth cannot be seized by kings, water, fire, robbers, enemies, or relatives; third, wherever they are reborn, they will have complete wealth and children, and the king will not be jealous, let alone others; fourth, the wealth they accumulate will never be exhausted. These are called the four benefits. Shariputra! These are the four qualities that a Bodhisattva achieves.

'Furthermore, Shariputra! A Bodhisattva who achieves five qualities ensures that their vows do not regress and that they purify their Buddha-lands. What are these five? First, this Bodhisattva goes to those who preach the Dharma and asks: 'What kind of practice should one cultivate to make a Buddha-land pure and adorned?'

嚴？』若得聞已如說修行。二者菩薩清凈持戒及願力故生佛國中，生彼國已，觀察彼土種種莊嚴眾寶資具，及諸聲聞菩薩大眾諸相微妙，于如來所恭敬尊重。白言：『世尊！菩薩修何等行得廣大佛剎清凈莊嚴？』而彼如來知此菩薩志樂殊勝，即為宣說如是功德成就佛剎。彼得聞已如法修行。三者菩薩有智有行，應凈其智應進其行。云何凈智？謂于能緣及所緣法遠離聲聞緣覺智故。云何進行？謂如所聞必定修行，離不行故。四者菩薩善知有因及知出離言。有因者謂不正思惟，是四顛倒之所依止，為生死因故。言出離者謂正修行，於一切法不起分別，為出離故。五者菩薩了知諸佛體性及剎土性俱但有名，名亦寂滅，如是了知不起知想。是名為五。

「複次舍利弗！菩薩成就六法，速得阿耨多羅三藐三菩提，亦能攝取一切世界最上佛剎。何等為六？一者此菩薩為大施主，所有珍玩可愛樂物歡喜佈施無所吝著。又作是念：『我行大施圓滿大乘，所謂求阿耨多羅三藐三菩提時，一切悉舍心無所著，具足成就菩提資糧。舍自身命尚不生悔，何況財產及妻子等。』舍利弗！何故如來名一切智？謂行菩薩行時于自所有一切皆舍，以是義故得菩提已名一切智。二者若菩薩在家出家，寧捨身命終不破戒，以此持戒共諸眾生迴向阿耨多

【現代漢語翻譯】現代漢語譯本『嚴？』如果聽聞后能如所說修行。第二種是菩薩因為清凈持戒和願力的緣故，得以出生在佛國中，出生在那個佛國后，觀察那裡的種種莊嚴，眾多的寶物資具，以及諸位聲聞、菩薩大眾的微妙相貌，對如來恭敬尊重。然後稟告說：『世尊！菩薩修習什麼樣的行為才能得到廣大清凈莊嚴的佛剎？』那時如來知道這位菩薩的志向和喜好非常殊勝，就為他宣說成就佛剎的功德。他聽聞后就依法修行。第三種是菩薩既有智慧又有修行，應該凈化他的智慧，應該精進他的修行。如何凈化智慧呢？就是對於能緣和所緣的法，遠離聲聞和緣覺的智慧。如何精進行為呢？就是像所聽聞的那樣必定修行，不懈怠。第四種是菩薩善於瞭解有因和出離的道理。所謂有因，是指不正思惟，這是四種顛倒的依止，是生死輪迴的原因。所謂出離，是指正確的修行，對於一切法不起分別，是爲了出離生死輪迴。第五種是菩薩了知諸佛的體性和剎土的體性都只是名稱，名稱也是寂滅的，像這樣了知就不會產生執著的想法。這就是五種。『再者，舍利弗！菩薩成就六種法，就能迅速得到阿耨多羅三藐三菩提（無上正等正覺），也能攝取一切世界最殊勝的佛剎。是哪六種呢？第一種是這位菩薩是大施主，對於所有珍貴的、可愛的、令人喜悅的物品，都歡喜佈施，沒有絲毫的吝嗇和執著。並且這樣想：『我行大布施是爲了圓滿大乘，所謂求阿耨多羅三藐三菩提的時候，一切都要捨棄，心中沒有執著，才能具足成就菩提的資糧。』捨棄自己的生命尚且不後悔，何況是財產和妻子等。舍利弗！為什麼如來被稱為一切智？因為在行菩薩道的時候，對於自己所有的一切都捨棄了，因為這個緣故，得到菩提后被稱為一切智。第二種是如果菩薩在家或者出家，寧願捨棄生命也絕不破戒，用這種持戒的功德和所有眾生一起迴向阿耨多

【English Translation】 English version 'Solemn?' If, having heard, one practices as taught. The second is that Bodhisattvas, due to their pure observance of precepts and the power of their vows, are born in Buddha-lands. Having been born in those lands, they observe the various adornments, the many precious resources, and the subtle appearances of the assembly of Śrāvakas and Bodhisattvas. They respectfully honor the Tathāgata. Then they report, 'World Honored One! What practices do Bodhisattvas cultivate to attain vast, pure, and adorned Buddha-lands?' At that time, the Tathāgata, knowing that this Bodhisattva's aspirations and inclinations are extraordinary, expounds the merits of achieving a Buddha-land. Having heard this, they practice according to the Dharma. The third is that Bodhisattvas possess both wisdom and practice; they should purify their wisdom and advance their practice. How is wisdom purified? It is by distancing oneself from the wisdom of Śrāvakas and Pratyekabuddhas regarding the object and subject of cognition. How is practice advanced? It is by practicing as one has heard, without negligence. The fourth is that Bodhisattvas are skilled in understanding the causes and the means of liberation. The causes refer to incorrect thinking, which is the basis of the four inversions and the cause of birth and death. Liberation refers to correct practice, not discriminating among all dharmas, for the sake of liberation. The fifth is that Bodhisattvas understand that the nature of all Buddhas and the nature of all lands are merely names, and that these names are also quiescent. Understanding this, they do not give rise to the thought of knowing. These are the five. Furthermore, Śāriputra! Bodhisattvas who accomplish six dharmas quickly attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) and can also gather the most supreme Buddha-lands of all worlds. What are these six? The first is that this Bodhisattva is a great benefactor, joyfully giving away all precious, lovely, and delightful things without any stinginess or attachment. And they think, 'I practice great giving to perfect the Mahāyāna. When seeking Anuttarā-samyak-saṃbodhi, everything must be given up, with no attachment in the mind, in order to fully accomplish the resources for Bodhi.' They would not regret giving up their own lives, let alone possessions and wives. Śāriputra! Why is the Tathāgata called All-Knowing? Because when practicing the Bodhisattva path, they give up everything they possess. For this reason, having attained Bodhi, they are called All-Knowing. The second is that whether a Bodhisattva is a layperson or a monastic, they would rather give up their life than break their precepts. They dedicate the merit of this observance of precepts, along with all sentient beings, towards Anuttarā

羅三藐三菩提。如是持戒自覺歡喜，樂修梵行晝夜安樂，益加求法住正修行，厭怖三界希求出離。雖見出要顧念眾生：『如我所苦彼亦皆然，我當荷茲重擔攝取眾生置於涅槃安樂之處。』如是持戒，自覺喜時獲大悲心，乃至未得一切種智不捨精進如救頭然。三者菩薩被忍辱鎧，離於高慢得大忍力。若遇罵辱及捶打時，忍心成就不生瞋恨。假使有棒如須彌山，有人執持于億劫中常見打罵，而亦不生怨恨之心。何以故？『彼諸眾生未隨佛學，而我方將隨佛修學。』是故於彼所得打罵，便能增長爾所大悲。『我當爲諸眾生被弘誓鎧攝取眾生，令得解脫入于涅槃。是故我今不應瞋恨。』菩薩正住如是忍時，則得成就十種具足。何等為十？一者種姓，二者財產，三者眷屬，四者色相，五者善舍，六者善友，七者得聞正法，八者如說修行，九者臨命終時得見諸佛，十者既見佛已生凈信心。是為十種功德具足。四者菩薩為欲成就善法，堅固自課發起精進。又為一一眾生，盡未來際于生死中，次第修行諸精進行而不疲倦，以自課業及此大悲為一切眾生，于爾所時流轉生死不捨眾生。舍利弗！若有菩薩，十方各如恒沙世界滿中七寶，于唸唸中奉上如來，如是相續盡未來際；若有菩薩，發大悲心被精進鎧，而此功德復多於彼。舍利弗！菩薩

【現代漢語翻譯】現代漢語譯本證得阿耨多羅三藐三菩提（無上正等正覺）的菩薩，如此持戒，自覺歡喜，樂於修行清凈的梵行，日夜安樂，更加精進求法，安住于正道修行，厭離三界，希求出離。雖然見到出離之道，卻顧念眾生：『如同我所受的苦，他們也同樣承受，我應當承擔起這個重擔，攝取眾生，安置於涅槃安樂之處。』如此持戒，自覺歡喜時，便獲得大悲心，乃至未證得一切種智（佛陀的智慧）也不捨棄精進，如同救燃眉之急。第三，菩薩披上忍辱的鎧甲，遠離高慢，獲得大忍的力量。如果遇到辱罵和捶打，忍心成就，不生瞋恨。假使有棒如須彌山（高大的山），有人執持，在億劫中常常打罵，也不生怨恨之心。為什麼呢？『那些眾生沒有跟隨佛陀學習，而我正要跟隨佛陀修學。』因此，對於他們所給予的打罵，便能增長如此的大悲心。『我應當爲了眾生披上弘誓的鎧甲，攝取眾生，令他們得到解脫，進入涅槃。因此，我現在不應該瞋恨。』菩薩安住于這樣的忍辱時，便能成就十種具足。是哪十種呢？第一是種姓，第二是財產，第三是眷屬，第四是色相，第五是善於佈施，第六是善友，第七是得聞正法，第八是如所說修行，第九是臨命終時得見諸佛，第十是既見佛後生起清凈的信心。這就是十種功德具足。第四，菩薩爲了成就善法，堅定自我約束，發起精進。又爲了每一個眾生，在未來無盡的時間裡，于生死中次第修行各種精進行而不疲倦，以自我約束和此大悲心，爲了所有眾生，在如此長的時間裡流轉生死而不捨棄眾生。舍利弗（佛陀的弟子）！如果有菩薩，十方世界都如恒河沙數般充滿七寶，在每一個念頭中都奉獻給如來，如此相續直到未來無盡的時間；如果有菩薩，發起大悲心，披上精進的鎧甲，那麼此菩薩的功德又多於前者。舍利弗！菩薩

【English Translation】 English version A Bodhisattva who has attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), thus upholding the precepts, feels joy in themselves, delights in practicing pure conduct, finds peace day and night, strives even harder to seek the Dharma, dwells in righteous practice, is weary of the three realms, and seeks liberation. Although seeing the path to liberation, they are mindful of sentient beings: 『Just as I have suffered, so do they all suffer. I shall bear this heavy burden, gather sentient beings, and place them in the peace and joy of Nirvana.』 Thus upholding the precepts, when they feel joy in themselves, they obtain great compassion, and until they attain all-knowing wisdom (Buddha's wisdom), they do not abandon diligence, as if saving a head on fire. Third, a Bodhisattva is clad in the armor of patience, is free from arrogance, and obtains great power of endurance. If they encounter insults and beatings, their patience is perfected, and they do not give rise to anger. Even if there were a club as large as Mount Sumeru (a great mountain), and someone held it and constantly beat and insulted them for countless eons, they would not give rise to resentment. Why? 『Those sentient beings have not followed the Buddha's teachings, while I am about to follow the Buddha's teachings.』 Therefore, from the beatings and insults they receive, they can increase their great compassion. 『I shall, for the sake of all sentient beings, be clad in the armor of great vows, gather sentient beings, and lead them to liberation and into Nirvana. Therefore, I should not be angry now.』 When a Bodhisattva dwells in such patience, they will achieve ten kinds of perfections. What are the ten? First is lineage, second is wealth, third is family, fourth is appearance, fifth is generosity, sixth is good friends, seventh is hearing the true Dharma, eighth is practicing as taught, ninth is seeing all Buddhas at the time of death, and tenth is giving rise to pure faith after seeing the Buddhas. These are the ten perfections of merit. Fourth, a Bodhisattva, in order to achieve good dharmas, firmly disciplines themselves and initiates diligence. And for each and every sentient being, for endless time in the future, they diligently practice various kinds of diligence in the cycle of birth and death without fatigue. With self-discipline and this great compassion, for the sake of all sentient beings, they revolve in the cycle of birth and death for such a long time without abandoning sentient beings. Shariputra (a disciple of the Buddha)! If there were a Bodhisattva who filled the ten directions with worlds as numerous as the sands of the Ganges River with seven treasures, and offered them to the Tathagata in every thought, continuing in this way until the endless future; if there were a Bodhisattva who gave rise to great compassion and was clad in the armor of diligence, then the merit of this Bodhisattva would be even greater than the former. Shariputra! Bodhisattva

具此精進，得十種勝志樂法。何等為十？一者離凡愚行，二者攝受佛行，三者見生死過，四者住大悲心，五者不退本願，六者少諸疾病，七者順諸佛教，八者薄淫怒癡，九者隨文了義，十者修行成就。是名為十。五者菩薩作是思惟：『諸佛如來心常在定未曾失念，我應隨佛所行。若心散亂，終不能證佛所行處，是故應當舍離一切心所取著，亦舍一切利養恭敬聚落城邑飲食資生及諸親友，為欲利益諸眾生故不捨眾生，樂阿蘭若住寂靜處，獨行無侶如犀一角。住靜處已起大慈心，初遍一方漸至十方普遍眾生，慈心遍已得入禪定。』舍利弗！若有在家菩薩，以一切樂具，于恒沙劫供養一切恒沙諸佛及比丘眾；若有出家菩薩，行於七步向阿蘭若寂靜之處，而此福德甚多於彼，以能速得大菩提故。舍利弗！菩薩樂住寂靜入禪定者，獲十種功德利益。何等為十？一者得念，二者得慧，三者修行，四者迅辯，五者得陀羅尼，六者善知法生，七者善知法滅，八者戒聚無犯，九者諸天供養，十者不貪他好。是名為十。六者菩薩善知智慧等流，謂作是念：『智慧以戒為首，白法增長以慧為首，是故菩薩應學智慧。世間所有難作難成，一切工巧、一切醫藥，皆悉遍學，而此智慧不能證入離欲寂滅，亦復不能趣向菩提，非向沙門、非婆羅門、非

【現代漢語翻譯】現代漢語譯本具備這種精進，能獲得十種殊勝的志願和喜樂之法。是哪十種呢？一是遠離凡夫愚昧的行為，二是攝取佛陀的行為，三是見到生死的過患，四是安住于大悲心，五是不退失本來的誓願，六是少有疾病，七是順從諸佛的教誨，八是減少淫慾、嗔怒、愚癡，九是隨著經文理解其義理，十是修行成就。這稱為十種。菩薩這樣思惟：『諸佛如來心常在禪定中，從未失去正念，我應當隨順佛陀的修行。如果心散亂，終究不能證得佛陀所行的境界，因此應當舍離一切心中所執著的，也舍離一切利養、恭敬、聚落、城邑、飲食、資生以及諸親友，爲了利益一切眾生而不捨棄眾生，喜歡在阿蘭若（寂靜處）居住，獨自修行，沒有伴侶，如同犀牛的獨角。住在寂靜處后，生起大慈悲心，先遍及一方，逐漸到十方，普遍地慈愛眾生，慈心遍及后就能進入禪定。』舍利弗！如果有在家菩薩，用一切樂具，在恒河沙數劫中供養一切恒河沙數諸佛以及比丘僧眾；如果有出家菩薩，向阿蘭若寂靜之處行走七步，這後者的福德比前者多得多，因為能迅速證得大菩提。舍利弗！菩薩喜歡住在寂靜處入禪定，能獲得十種功德利益。是哪十種呢？一是獲得正念，二是獲得智慧，三是修行精進，四是辯才敏捷，五是獲得陀羅尼（總持），六是善於了解法的生起，七是善於了解法的滅去，八是戒律清凈無犯，九是諸天供養，十是不貪求他人之好。這稱為十種。菩薩善於瞭解智慧的等流，這樣思惟：『智慧以戒為首，白法增長以智慧為首，因此菩薩應當學習智慧。世間所有難以做成的事情，一切工巧、一切醫藥，都要普遍學習，但是這種智慧不能證入離欲寂滅，也不能趣向菩提，不是沙門（出家修行者）、不是婆羅門（祭司），也不是……

【English Translation】 English version Possessing this diligence, one obtains ten kinds of superior aspirations and joyful dharmas. What are the ten? First, to be apart from the actions of the foolish common people; second, to embrace the actions of the Buddha; third, to see the faults of birth and death; fourth, to abide in great compassion; fifth, not to retreat from one's original vows; sixth, to have few illnesses; seventh, to follow the teachings of all Buddhas; eighth, to reduce lust, anger, and ignorance; ninth, to understand the meaning according to the text; tenth, to accomplish practice. These are called the ten. A Bodhisattva thinks thus: 『The minds of all Tathagatas (Buddhas) are always in samadhi (meditative concentration) and have never lost mindfulness. I should follow the practice of the Buddha. If the mind is scattered, one will ultimately not be able to realize the state of the Buddha's practice. Therefore, one should abandon all attachments of the mind, and also abandon all gains, respect, villages, cities, food, necessities, and all relatives and friends. For the sake of benefiting all sentient beings, one does not abandon sentient beings, but delights in dwelling in the aranya (secluded place), practicing alone without companions, like the single horn of a rhinoceros. Having dwelt in a quiet place, one generates great compassion, first pervading one direction, gradually reaching the ten directions, universally loving all sentient beings. Having pervaded with compassion, one can enter samadhi.』 Shariputra! If there is a lay Bodhisattva who, with all kinds of enjoyable things, makes offerings to all Buddhas and the Sangha (community of monks) as numerous as the sands of the Ganges for kalpas (eons) as numerous as the sands of the Ganges; if there is a monastic Bodhisattva who walks seven steps towards the secluded aranya, the latter's merit is far greater than the former's, because one can quickly attain great Bodhi (enlightenment). Shariputra! A Bodhisattva who delights in dwelling in seclusion and entering samadhi obtains ten kinds of meritorious benefits. What are the ten? First, one obtains mindfulness; second, one obtains wisdom; third, one advances in practice; fourth, one has quick eloquence; fifth, one obtains dharani (retention); sixth, one is skilled in knowing the arising of dharmas; seventh, one is skilled in knowing the cessation of dharmas; eighth, one's precepts are pure and without transgression; ninth, one is offered to by the devas (gods); tenth, one does not covet the good of others. These are called the ten. A Bodhisattva is skilled in knowing the equal flow of wisdom, thinking thus: 『Wisdom takes precepts as its head, and the growth of pure dharmas takes wisdom as its head. Therefore, a Bodhisattva should learn wisdom. All difficult and challenging things in the world, all crafts, all medicine, should be universally learned, but this wisdom cannot realize detachment and cessation, nor can it lead to Bodhi. It is not for the shramana (ascetic), not for the brahmana (priest), nor for...

向涅槃。是故我今應更遍求法藥工巧，以如是智令我得彼究竟寂滅。』彼菩薩求諸法本，不見少法能起於法。以不見故住于寂滅，住寂滅故則無熱惱，無熱惱故了知生死，為眾生故而受彼生，令諸眾生除滅苦故。是名為六。

「複次舍利弗！菩薩成就七法，令愿不退嚴凈佛剎。何等為七？一者自舍一切而施，不可得故。二者戒不缺犯，不計著戒故。三者忍辱柔和，而眾生不可得故。四者發起精進，身心不可得故。五者成就禪定，不住禪故。六者智慧圓滿，無分別故。七者隨念諸佛，遠離相故。是名為七。

「複次舍利弗！菩薩成就八法，令愿不退嚴凈佛剎。何等為八？一者不樂涅槃，二者施莊嚴具，三者其心廣大，四者尊敬法師，五者不行邪命，六者平等惠施，七者不自矜高，八者不凌蔑他。是名為八。

「複次舍利弗！菩薩成就九法，令愿不退嚴凈佛剎。何等為九？一者具身律儀，二者具語律儀，三者具意律儀，四者滅諸貪慾，五者滅諸瞋恚，六者滅諸愚癡，七者不行欺誑，八者為堅固友，九者不輕慢善知識。是名為九。

「複次舍利弗！菩薩成就十法，令愿不退嚴凈佛剎。何等為十？一者聞地獄苦，但起大悲不生怖畏。二者聞畜生苦，但起大悲不生怖畏。三者聞餓鬼苦，但起大悲不生怖

【現代漢語翻譯】現代漢語譯本『爲了趨向涅槃（Nirvana，寂滅的境界），因此我現在應當更加廣泛地尋求法藥（Dharma medicine，佛法的比喻）和工巧（skillful means，方便法門），用這樣的智慧使我獲得那究竟的寂滅。』那位菩薩探求諸法的根本，卻不見有任何法能夠生起其他法。因為不見的緣故，安住于寂滅之中；安住于寂滅的緣故，就沒有熱惱；沒有熱惱的緣故，就了知生死；爲了眾生的緣故而承受那生死，使眾生能夠滅除痛苦。這稱為第六種。『再者，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！菩薩成就七種法，能使願力不退轉，並莊嚴清凈佛剎（Buddha-ksetra，佛的國土）。是哪七種呢？第一，自己捨棄一切而佈施，因為一切都不可得。第二，持戒不缺犯，因為不執著于戒律。第三，忍辱柔和，因為眾生不可得。第四，發起精進，因為身心不可得。第五，成就禪定（Dhyana，冥想），因為不住于禪定。第六，智慧圓滿，因為沒有分別。第七，隨念諸佛，因為遠離了相。這稱為第七種。『再者，舍利弗！菩薩成就八種法，能使願力不退轉，並莊嚴清凈佛剎。是哪八種呢？第一，不樂於涅槃。第二，佈施莊嚴具。第三，其心廣大。第四，尊敬法師。第五，不行邪命（wrong livelihood，不正當的謀生方式）。第六，平等惠施。第七，不自我矜持。第八，不凌辱輕蔑他人。這稱為第八種。『再者，舍利弗！菩薩成就九種法，能使願力不退轉，並莊嚴清凈佛剎。是哪九種呢？第一，具足身律儀（physical discipline，身體的行爲規範）。第二，具足語律儀（verbal discipline，語言的行爲規範）。第三，具足意律儀（mental discipline，意念的行爲規範）。第四，滅除一切貪慾。第五，滅除一切瞋恚（anger，嗔恨）。第六，滅除一切愚癡（ignorance，無明）。第七，不行欺誑。第八，成為堅固的朋友。第九，不輕慢善知識（spiritual teacher，靈性導師）。這稱為第九種。『再者，舍利弗！菩薩成就十種法，能使願力不退轉，並莊嚴清凈佛剎。是哪十種呢？第一，聽到地獄的痛苦，只生起大悲心而不生怖畏。第二，聽到畜生的痛苦，只生起大悲心而不生怖畏。第三，聽到餓鬼的痛苦，只生起大悲心而不生怖畏。

【English Translation】 English version 'Towards Nirvana (the state of perfect peace), therefore, I should now more extensively seek the Dharma medicine (a metaphor for Buddhist teachings) and skillful means, so that with such wisdom I may attain that ultimate tranquility.' That Bodhisattva, seeking the root of all dharmas, does not see any dharma that can give rise to another dharma. Because of not seeing, he dwells in tranquility; because of dwelling in tranquility, there is no distress; because of no distress, he understands birth and death; for the sake of sentient beings, he undergoes that birth and death, so that sentient beings may eliminate suffering. This is called the sixth. 'Furthermore, Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva who accomplishes seven dharmas will not regress in his vows and will adorn and purify the Buddha-ksetra (Buddha's land). What are the seven? First, he gives up everything and practices generosity, because everything is unattainable. Second, he keeps the precepts without violation, because he is not attached to the precepts. Third, he is patient and gentle, because sentient beings are unattainable. Fourth, he generates diligence, because body and mind are unattainable. Fifth, he achieves meditative concentration (Dhyana), because he does not dwell in meditation. Sixth, his wisdom is complete, because there is no discrimination. Seventh, he is mindful of all Buddhas, because he is detached from forms. This is called the seventh. 'Furthermore, Sariputra! A Bodhisattva who accomplishes eight dharmas will not regress in his vows and will adorn and purify the Buddha-ksetra. What are the eight? First, he does not delight in Nirvana. Second, he gives away adornments. Third, his mind is vast. Fourth, he respects Dharma teachers. Fifth, he does not engage in wrong livelihood. Sixth, he gives equally. Seventh, he is not self-conceited. Eighth, he does not insult or despise others. This is called the eighth. 'Furthermore, Sariputra! A Bodhisattva who accomplishes nine dharmas will not regress in his vows and will adorn and purify the Buddha-ksetra. What are the nine? First, he is complete in physical discipline. Second, he is complete in verbal discipline. Third, he is complete in mental discipline. Fourth, he eliminates all greed. Fifth, he eliminates all anger. Sixth, he eliminates all ignorance. Seventh, he does not engage in deception. Eighth, he is a steadfast friend. Ninth, he does not look down on spiritual teachers. This is called the ninth. 'Furthermore, Sariputra! A Bodhisattva who accomplishes ten dharmas will not regress in his vows and will adorn and purify the Buddha-ksetra. What are the ten? First, upon hearing of the suffering of hell, he only generates great compassion and does not generate fear. Second, upon hearing of the suffering of animals, he only generates great compassion and does not generate fear. Third, upon hearing of the suffering of hungry ghosts, he only generates great compassion and does not generate fear.'

畏。四者聞諸天衰惱，但起大悲不生怖畏。五者聞人中饑饉賊盜怨敵殺害，但起大悲不生怖畏。六者菩薩作如是念：『我於此時當起精進，乃至未得清凈佛剎終不懈慢。』七者『令我剎中飲食衣服隨念即得。』八者『我佛剎中諸眾生等壽命無量。』九者『我佛剎中諸眾生等無彼我心。』十者『我佛剎中所有眾生決定趣向無上菩提。』是名為十。

「複次舍利弗！若菩薩執持妙花詣如來所、或佛塔所興供養時，作是愿言：『如此妙花色香殊勝，見者欣悅。我成佛時，令我剎中如是種種妙花遍佈，及眾寶樹周匝莊嚴。』乃至末香涂香、衣服飲食、寶蓋幢幡、金銀琉璃真珠等寶用供養時，亦應如是迴向佛剎功德莊嚴。以彼菩薩住戒律故，隨心所愿皆得成就。

「複次舍利弗！菩薩不求自樂喜他得樂，是故菩薩得菩提時，彼佛剎中所有眾生悉皆具足一向快樂。

「複次舍利弗！菩薩常應普皆攝取十善業道，悉以迴向一切種智。是故菩薩得菩提時，彼佛剎中所有眾生，初生即具十善業道及出離智。

「複次舍利弗！菩薩隨所至方勸諸眾生，悉皆令趣無上菩提，唯贊佛乘不說二乘及所共法。是故菩薩得菩提時，彼佛剎中所有眾生，決定當得無上菩提，永離聲聞及辟支佛，無量菩薩充滿其國。

「復

【現代漢語翻譯】現代漢語譯本『第五，聽到諸天衰敗的苦惱，只生起大悲心而不產生恐懼。第六，聽到人間饑荒、盜賊、仇敵、殺害等事，只生起大悲心而不產生恐懼。第七，菩薩這樣想：『我此時應當精進修行，直到獲得清凈的佛剎，絕不懈怠。』第八，『讓我的佛剎中，飲食衣服都能隨心所欲地獲得。』第九，『我的佛剎中，所有眾生的壽命都是無量的。』第十，『我的佛剎中，所有眾生都沒有彼此的分別心。』第十一，『我的佛剎中，所有眾生都必定趨向無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』這被稱為十種愿。『再者，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！如果菩薩拿著美妙的花朵到如來（Tathagata，佛的稱號）處，或佛塔處供養時，應當發願說：『這花朵的顏色和香氣如此殊勝，見到的人都感到歡喜。我成佛時，讓我的佛剎中也遍佈這樣各種美妙的花朵，以及用眾寶樹來莊嚴四周。』乃至用末香、涂香、衣服、飲食、寶蓋、幢幡、金銀、琉璃、珍珠等寶物供養時，也應當這樣迴向，使佛剎功德莊嚴。因為菩薩安住于戒律，所以隨心所愿都能成就。『再者，舍利弗！菩薩不求自己快樂，而希望他人得到快樂。因此，菩薩得到菩提（Bodhi，覺悟）時，他的佛剎中所有眾生都完全具足一向的快樂。『再者，舍利弗！菩薩應當普遍地攝取十善業道（Dasa-kusala-karma-patha，身口意十種善行），全部迴向一切種智（Sarvakarajnata，佛陀所證悟的智慧）。因此，菩薩得到菩提時，他的佛剎中所有眾生，初生就具足十善業道和出離的智慧。『再者，舍利弗！菩薩無論到哪裡，都勸導眾生，讓他們都趨向無上菩提，只讚歎佛乘（Buddha-yana，成佛之道），而不說二乘（Sravaka-yana，聲聞乘和Pratyekabuddha-yana，緣覺乘）以及與二乘共通的法。因此，菩薩得到菩提時，他的佛剎中所有眾生，必定會得到無上菩提，永遠脫離聲聞和辟支佛（Pratyekabuddha，獨覺），無量的菩薩充滿他的國土。

【English Translation】 English version 『Fifth, upon hearing of the decline and suffering of the devas (gods), they only generate great compassion and do not feel fear. Sixth, upon hearing of famine, theft, enemies, and killings among humans, they only generate great compassion and do not feel fear. Seventh, the Bodhisattva thinks thus: 『At this time, I should practice diligently until I attain a pure Buddha-land, and I will never be lazy.』 Eighth, 『May food and clothing in my Buddha-land be obtained at will.』 Ninth, 『May the lifespan of all beings in my Buddha-land be immeasurable.』 Tenth, 『May all beings in my Buddha-land be without the concept of self and other.』 Eleventh, 『May all beings in my Buddha-land be destined to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 These are called the ten vows. 『Furthermore, Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva, holding beautiful flowers, goes to the Tathagata (an epithet of the Buddha) or a stupa (a dome-shaped structure containing relics) to make offerings, they should make this vow: 『These flowers are so beautiful in color and fragrance, and those who see them are delighted. When I become a Buddha, may my Buddha-land also be filled with such beautiful flowers, and may it be adorned all around with jeweled trees.』 Likewise, when making offerings with powdered incense, scented ointments, clothing, food, jeweled canopies, banners, gold, silver, lapis lazuli, pearls, and other treasures, they should also dedicate the merit to the adornment of the Buddha-land. Because the Bodhisattva abides in the precepts, all their wishes will be fulfilled. 『Furthermore, Sariputra! The Bodhisattva does not seek their own happiness but wishes for others to attain happiness. Therefore, when the Bodhisattva attains Bodhi (enlightenment), all beings in their Buddha-land will be completely endowed with constant happiness. 『Furthermore, Sariputra! The Bodhisattva should universally embrace the ten wholesome paths of action (Dasa-kusala-karma-patha, ten virtuous actions of body, speech, and mind), and dedicate all of it to the omniscient wisdom (Sarvakarajnata, the wisdom of a Buddha). Therefore, when the Bodhisattva attains Bodhi, all beings in their Buddha-land will be endowed with the ten wholesome paths of action and the wisdom of liberation from the moment of their birth. 『Furthermore, Sariputra! Wherever the Bodhisattva goes, they encourage all beings to strive for Anuttara-samyak-sambodhi, praising only the Buddha-yana (the path to Buddhahood) and not speaking of the two vehicles (Sravaka-yana, the vehicle of the hearers, and Pratyekabuddha-yana, the vehicle of the solitary realizers) or the teachings common to them. Therefore, when the Bodhisattva attains Bodhi, all beings in their Buddha-land will certainly attain Anuttara-samyak-sambodhi, forever free from Sravakas and Pratyekabuddhas (solitary realizers), and countless Bodhisattvas will fill their land.』

次舍利弗！菩薩於他利養終不遮斷，見他得利常生歡喜。是故菩薩得菩提時，彼佛剎中所有眾生，受用資具恒無斷絕，具足獲得大法光明。

「複次舍利弗！菩薩若見比丘、比丘尼有過犯者終不發揚，但自安住正法之中。是故菩薩得菩提時，彼佛剎中一切無有過失之名。何以故？以彼大眾皆得清凈無過失法。

「複次舍利弗！菩薩樂法求法不生熱惱，如所聞法正住修行。是故菩薩得菩提時，彼佛剎中眾生生者，求法樂法皆無熱惱，如所聞法隨順修行。

「複次舍利弗！菩薩絃歌鼓吹種種音樂供養佛塔，以此善根迴向佛剎功德莊嚴。是故菩薩得菩提時，彼佛剎中百千音樂不鼓自鳴。

「複次舍利弗！菩薩若見失念眾生，令得正念。是故菩薩得菩提時，令諸弟子得禪悅食。

「舍利弗！如是佛剎功德，具足如來辯才，或一劫或過一劫說不能盡。舍利弗！然我今者隨諸菩薩之所樂欲如是略說，勝志樂者聞已趣向，當得圓滿佛剎功德。

「舍利弗！菩薩成就三法，速得阿耨多羅三藐三菩提，所求佛剎皆得成就。何等為三？一者大愿殊勝，二者住不放逸，三者如所聞法起正修行。是名為三。」

爾時舍利弗白佛言：「世尊！如來希有善說此法。世尊住不放逸故得菩提分法，住修行故

【現代漢語翻譯】現代漢語譯本再者，舍利弗！菩薩對於他人的利益供養，絕不加以阻礙，見到他人獲得利益，常常心生歡喜。因此，菩薩證得菩提時，他所處的佛土中所有眾生，所受用的資生物品恒常不會斷絕，都能圓滿獲得大法光明。再者，舍利弗！菩薩如果見到比丘（出家男眾）、比丘尼（出家女眾）有犯過失，絕不宣揚，只是自己安住于正法之中。因此，菩薩證得菩提時，他所處的佛土中一切都沒有過失的說法。為什麼呢？因為那裡的所有大眾都已獲得清凈無過失的法。再者，舍利弗！菩薩喜愛佛法，尋求佛法，不生煩惱，能如所聽聞的佛法，安住修行。因此，菩薩證得菩提時，他所處的佛土中出生的眾生，尋求佛法，喜愛佛法，都沒有煩惱，都能如所聽聞的佛法，隨順修行。再者，舍利弗！菩薩以彈奏歌唱、敲擊樂器等各種音樂供養佛塔，以此善根迴向佛土的功德莊嚴。因此，菩薩證得菩提時，他所處的佛土中，百千種音樂不用敲擊就能自己發出聲響。再者，舍利弗！菩薩如果見到失去正念的眾生，會令他們獲得正念。因此，菩薩證得菩提時，能令他的弟子們獲得禪悅的滋養。舍利弗！像這樣的佛土功德，即使具足如來的辯才，用一劫或超過一劫的時間也說不完。舍利弗！然而我現在只是隨順各位菩薩的意願，這樣簡略地說說，有殊勝志向和喜好的人聽了之後，就會趨向於此，當能獲得圓滿的佛土功德。舍利弗！菩薩成就三種法，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺），所求的佛土都能成就。是哪三種呢？第一是大愿殊勝，第二是安住于不放逸，第三是如所聽聞的佛法，發起正確的修行。這稱為三種。這時，舍利弗對佛說：『世尊！如來真是稀有，善於宣說此法。世尊安住于不放逸，所以能獲得菩提分法，安住于修行，所以能……』

【English Translation】 English version Furthermore, Shariputra! A Bodhisattva never obstructs others' offerings of benefits, and always rejoices when seeing others gain benefits. Therefore, when a Bodhisattva attains Bodhi, all beings in that Buddha-land constantly receive an uninterrupted supply of resources, and fully obtain the great light of Dharma. Furthermore, Shariputra! If a Bodhisattva sees a Bhikshu (monk) or Bhikshuni (nun) committing offenses, they never publicize it, but remain steadfast in the Right Dharma. Therefore, when a Bodhisattva attains Bodhi, there is no mention of any fault in that Buddha-land. Why? Because all the assembly there have attained the pure and faultless Dharma. Furthermore, Shariputra! A Bodhisattva delights in the Dharma, seeks the Dharma without agitation, and practices according to the Dharma they have heard. Therefore, when a Bodhisattva attains Bodhi, the beings born in that Buddha-land seek the Dharma, delight in the Dharma without agitation, and practice in accordance with the Dharma they have heard. Furthermore, Shariputra! A Bodhisattva offers music of singing, stringed instruments, and drums to the Buddha stupas, and dedicates this merit to the adornment of the Buddha-land. Therefore, when a Bodhisattva attains Bodhi, hundreds of thousands of musical instruments in that Buddha-land play themselves without being struck. Furthermore, Shariputra! If a Bodhisattva sees beings who have lost mindfulness, they help them regain it. Therefore, when a Bodhisattva attains Bodhi, they enable their disciples to receive the nourishment of the joy of meditation. Shariputra! Such merits of a Buddha-land, even with the eloquence of a Tathagata, cannot be fully described in one kalpa or more. Shariputra! However, I am now briefly speaking according to the wishes of the Bodhisattvas. Those with superior aspirations and delight, upon hearing this, will be drawn to it and will attain the perfect merits of a Buddha-land. Shariputra! A Bodhisattva who accomplishes three dharmas quickly attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and all the Buddha-lands they seek will be accomplished. What are the three? First, great and superior vows; second, abiding in non-negligence; and third, practicing correctly according to the Dharma they have heard. These are called the three. At that time, Shariputra said to the Buddha, 'World Honored One! The Tathagata is rare and has well expounded this Dharma. Because the World Honored One abides in non-negligence, they have attained the factors of enlightenment; because they abide in practice, they have...'

得大菩提，住勝愿故成就佛剎功德莊嚴。」

佛告舍利弗：「如是如是，如汝所說。如我往昔以大願力成就佛剎，不放逸故得成菩提。舍利弗！若但言說住于放逸而不修行，彼尚不能至聲聞地，何況能得阿耨多羅三藐三菩提？是故菩薩若欲自知是真菩薩，如菩薩所學應如是學。」

爾時會中四萬菩薩從座而起，合掌向佛同聲白言：「如佛所說菩薩學處，我當隨學，住不放逸修行成就，滿足大愿嚴凈佛剎。」

爾時世尊熙怡微笑。時舍利弗白佛言：「世尊！以何因緣現此微笑？」

佛告舍利弗：「汝見此諸善男子師子吼不？」

舍利弗言：「唯然已見。」

佛言：「舍利弗！此諸善男子過百千劫，各于異剎得阿耨多羅三藐三菩提，同號愿莊嚴，亦如當來師子佛等，其土清凈如無量壽國，唯除壽量。」

舍利弗言：「彼諸如來壽量幾何？」

佛言：「彼一一佛皆壽十劫。」

爾時師子勇猛雷音菩薩即從座起，偏袒右肩，右膝著地，合掌向佛白言：「是文殊師利童真菩薩，諸佛世尊常所稱歎，久如當得阿耨多羅三藐三菩提？所得佛剎當復云何？」

佛言：「善男子！汝當自問文殊師利。」

時師子勇猛問文殊師利言：「仁者何時當得阿耨多羅三藐三菩

【現代漢語翻譯】現代漢語譯本獲得大菩提（無上智慧），安住于殊勝的願力，因此成就佛剎的功德莊嚴。」

佛告訴舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）：「是這樣的，是這樣的，正如你所說。我過去以大願力成就佛剎，因為不放逸的緣故才得以成就菩提（覺悟）。舍利弗！如果只是口頭上說要安住于不放逸，而不去修行，他們尚且不能達到聲聞（小乘佛教的修行者）的境界，更何況能夠獲得阿耨多羅三藐三菩提（無上正等正覺，即成佛）呢？因此，菩薩如果想要知道自己是不是真正的菩薩，就應當像菩薩所學的那樣去學習。」

這時，會中有四萬菩薩從座位上站起來，合掌向佛，同聲說道：「如佛所說的菩薩學處，我們應當隨之學習，安住于不放逸的修行，成就圓滿的大愿，莊嚴清凈佛剎。」

這時，世尊（釋迦牟尼佛）欣喜地微笑。當時，舍利弗問佛說：「世尊！因為什麼因緣而現出這樣的微笑呢？」

佛告訴舍利弗：「你看到這些善男子發出獅子吼了嗎？」

舍利弗說：「是的，我已經看到了。」

佛說：「舍利弗！這些善男子在過百千劫之後，各自在不同的佛剎獲得阿耨多羅三藐三菩提，都號稱願莊嚴，也像未來的師子佛等一樣，他們的國土清凈如同無量壽國（阿彌陀佛的凈土），只是壽命長短不同。」

舍利弗問：「那些如來的壽命有多長呢？」

佛說：「他們每一位佛的壽命都是十劫。」

這時，師子勇猛雷音菩薩立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛說道：「這位文殊師利（智慧第一的菩薩）童真菩薩，是諸佛世尊常常稱讚的，他要多久才能獲得阿耨多羅三藐三菩提？他所獲得的佛剎又會是怎樣的呢？」

佛說：「善男子！你應該自己去問文殊師利。」

當時，師子勇猛問文殊師利說：「仁者何時才能獲得阿耨多羅三藐三菩

【English Translation】 English version Attained great Bodhi (supreme wisdom), abiding in superior vows, thus accomplishing the meritorious adornment of Buddha-lands.』

The Buddha told Shariputra (one of Shakyamuni Buddha's ten great disciples, known for his wisdom), 『It is so, it is so, just as you have said. In the past, I accomplished Buddha-lands through the power of great vows, and because of non-negligence, I attained Bodhi (enlightenment). Shariputra! If one merely speaks of abiding in non-negligence without practicing, they cannot even reach the level of a Shravaka (a practitioner of Hinayana Buddhism), let alone attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood)? Therefore, if a Bodhisattva wishes to know if they are a true Bodhisattva, they should learn as Bodhisattvas learn.』

At that time, forty thousand Bodhisattvas in the assembly rose from their seats, joined their palms, and said in unison to the Buddha, 『As the Buddha has spoken of the Bodhisattva's practices, we shall follow and learn, abide in non-negligent practice, accomplish our great vows, and adorn and purify Buddha-lands.』

At that time, the World Honored One (Shakyamuni Buddha) smiled joyfully. Then, Shariputra asked the Buddha, 『World Honored One! For what reason do you show this smile?』

The Buddha told Shariputra, 『Have you seen these good men roar like lions?』

Shariputra said, 『Yes, I have seen it.』

The Buddha said, 『Shariputra! These good men, after hundreds of thousands of kalpas, will each attain Anuttara-samyak-sambodhi in different Buddha-lands, all named Vow Adornment, and will be like the future Lion Buddhas, etc. Their lands will be as pure as the Land of Immeasurable Life (Amitabha Buddha's Pure Land), except for the length of their lives.』

Shariputra asked, 『How long will the lives of those Tathagatas be?』

The Buddha said, 『Each of those Buddhas will have a lifespan of ten kalpas.』

At that time, the Bodhisattva Lion Courageous Thunder Sound immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha, 『This Manjushri (the Bodhisattva of wisdom) Kumara Bodhisattva, who is always praised by all the Buddhas, how long will it be before he attains Anuttara-samyak-sambodhi? And what will the Buddha-land he attains be like?』

The Buddha said, 『Good man! You should ask Manjushri yourself.』

Then, Lion Courageous asked Manjushri, 『When will you, Venerable One, attain Anuttara-samyak-sambodhi?』

提？」

答言：「善男子！何不問我趣菩提不，而乃問我成菩提耶？何以故？我于菩提尚不趣向，何況當得。」

問言：「文殊師利！仁者豈不為利眾生故趣菩提耶？」

答言：「不也。何以故？眾生不可得故。若眾生是有，可為利益趣向菩提；而眾生壽命及福伽羅皆無所有，是故我今不趣菩提亦不退轉。」

師子勇猛言：「文殊師利！仁者趣向諸佛法不？」

答言：「不也。善男子！一切諸法皆趣向佛法。何以故？諸法無漏無系、無形無相，為趣向佛、如趣向佛，諸法亦然。善男子！而汝所問趣向佛法，我今問汝隨汝意答。于意云何？為色求菩提耶？為色本性求、為色如求、為色自體求、為色空求、為色離求、為色法性求菩提耶？善男子！于意云何？為色得菩提耶，乃至為色法性得菩提耶？」

答言：「不也。文殊師利！色不求菩提，乃至色法性不求菩提。色不得菩提，乃至色法性亦不得菩提。」

文殊師利言：「于意云何？受想行識求菩提，乃至識法性求菩提耶？識得菩提，乃至識法性得菩提耶？」

答言：「不也。文殊師利！受想行識不求菩提，乃至識法性不求菩提。識不得菩提，乃至識法性不得菩提。」

文殊師利言：「于意云何？離於五蘊有我我

【現代漢語翻譯】現代漢語譯本問：『如何證得菩提（bodhi，覺悟）？』答：『善男子！你為何不問我是否趣向菩提，反而問我是否成就菩提？這是為什麼呢？因為我連趣向菩提的心都沒有，更何況是證得菩提呢？』問：『文殊師利（Manjusri，智慧的象徵）！您難道不是爲了利益眾生才趣向菩提的嗎？』答：『不是的。為什麼呢？因為眾生是不可得的。如果眾生是真實存在的，那可以爲了利益他們而趣向菩提；但是眾生的壽命、福伽羅（pudgala，補特伽羅，靈魂）都是不存在的，所以我不趣向菩提，也不會退轉。』師子勇猛（Simhavikridita，菩薩名）問：『文殊師利！您趣向諸佛的法嗎？』答：『不是的。善男子！一切諸法都趣向佛法。為什麼呢？因為諸法是無漏無系的、無形無相的，趣向佛如同趣向佛法，諸法也是如此。善男子！你問我是否趣向佛法，現在我問你，你隨自己的意思回答。你認為如何？是爲了色（rupa，物質）求菩提嗎？是爲了色的本性求、爲了色的如（tathata，真如）求、爲了色的自體求、爲了色的空（sunyata，空性）求、爲了色的離求、爲了色的法性（dharmata，法性）求菩提嗎？善男子！你認為如何？是爲了色得到菩提嗎？乃至爲了色的法性得到菩提嗎？』答：『不是的。文殊師利！色不求菩提，乃至色的法性不求菩提。色不得菩提，乃至色的法性也不得菩提。』文殊師利說：『你認為如何？受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）求菩提，乃至識的法性求菩提嗎？識得到菩提，乃至識的法性得到菩提嗎？』答：『不是的。文殊師利！受想行識不求菩提，乃至識的法性不求菩提。識不得菩提，乃至識的法性也不得菩提。』文殊師利說：『你認為如何？離開五蘊（skandha，五蘊，色受想行識）有我（atman，自我）我所（atmiya，我所擁有）嗎？』

【English Translation】 English version Asked: 'How is Bodhi (enlightenment) attained?' Answered: 'Good man! Why do you not ask whether I am inclined towards Bodhi, but instead ask whether I have attained Bodhi? Why is this? Because I do not even have the inclination towards Bodhi, how much less could I attain it?' Asked: 'Manjusri (symbol of wisdom)! Is it not for the benefit of sentient beings that you are inclined towards Bodhi?' Answered: 'No. Why is that? Because sentient beings are unattainable. If sentient beings were real, then one could be inclined towards Bodhi for their benefit; but the lifespan, the pudgala (soul) of sentient beings are all non-existent, therefore I am not inclined towards Bodhi, nor do I regress.' Simhavikridita (a Bodhisattva) asked: 'Manjusri! Are you inclined towards the Dharma of all Buddhas?' Answered: 'No. Good man! All dharmas are inclined towards the Buddha Dharma. Why is that? Because all dharmas are without outflows, without attachments, without form, without characteristics, being inclined towards the Buddha is like being inclined towards the Buddha Dharma, all dharmas are like that. Good man! You asked me whether I am inclined towards the Buddha Dharma, now I ask you, answer according to your own understanding. What do you think? Is it for rupa (form) that one seeks Bodhi? Is it for the nature of form, for the tathata (suchness) of form, for the self of form, for the sunyata (emptiness) of form, for the separation from form, for the dharmata (dharma-nature) of form that one seeks Bodhi? Good man! What do you think? Is it through form that one attains Bodhi, or even through the dharmata of form that one attains Bodhi?' Answered: 'No. Manjusri! Form does not seek Bodhi, nor does the dharmata of form seek Bodhi. Form does not attain Bodhi, nor does the dharmata of form attain Bodhi.' Manjusri said: 'What do you think? Do vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness) seek Bodhi, or even the dharmata of consciousness seek Bodhi? Does consciousness attain Bodhi, or even the dharmata of consciousness attain Bodhi?' Answered: 'No. Manjusri! Feeling, perception, mental formations, and consciousness do not seek Bodhi, nor does the dharmata of consciousness seek Bodhi. Consciousness does not attain Bodhi, nor does the dharmata of consciousness attain Bodhi.' Manjusri said: 'What do you think? Apart from the five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness), is there an atman (self) or atmiya (what belongs to self)?'

所耶？」

答言：「不也。」

文殊師利言：「如是如是。善男子！更以何法而求菩提及得菩提？」

師子勇猛言：「文殊師利！仁者所言眾皆誠信，而今乃說不求菩提、不得菩提，新發意菩薩聞此所說必生驚怖。」

文殊師利言：「善男子！一切諸法無有驚怖，于實際中亦無驚怖。如來為于無驚怖者而演說法，若驚怖者彼即生厭，若生厭者彼則離欲，若離欲者彼則解脫，若解脫者則無菩提，若無菩提是則無住，彼若無住是則無去，若無有去是則無來則無愿求，若無愿求則不退轉，若不退轉則為退轉。退轉何法？所謂執我眾生命者及福伽羅、若斷若常取相分別悉皆退轉。彼若退轉則不退轉。不退何法？謂空無相無愿實際及諸佛法皆不退轉。何謂佛法？謂不離不著及無所緣，無入無出無有所行，亦無表示但有其名，空無有生，無去無來、無染無凈、無塵離塵、無我無分別、無和合無執取，平等無違是為佛法。善男子！此諸佛法，非法非非法。何以故？以諸佛法無生處故。故彼新發意菩薩聞此說已若生驚怖，速得菩提。若起分別作如是念：『而今我等所成菩提，隨有發心住于現證乃得菩提；若不發心終不能得。』如是分別皆不生故，菩提及心俱不可得，不可得故則無分別，若無分別則無現證。何

【現代漢語翻譯】現代漢語譯本『是這樣嗎？』回答說：『不是。』文殊師利（Manjusri，智慧的象徵）說：『正是這樣。善男子！還要用什麼方法去尋求菩提（Bodhi，覺悟）並獲得菩提呢？』師子勇猛（Simhavikridita，一位菩薩的名字）說：『文殊師利！您所說的話大家都相信，但現在您卻說不尋求菩提、不能獲得菩提，新發心的菩薩聽到這些話一定會感到驚恐。』文殊師利說：『善男子！一切諸法（Dharma，宇宙萬物）都沒有驚恐，在實際（Satya，真理）中也沒有驚恐。如來（Tathagata，佛的稱號）是為那些沒有驚恐的人演說佛法，如果有人感到驚恐，他們就會產生厭惡，如果產生厭惡，他們就會遠離慾望，如果遠離慾望，他們就會解脫，如果解脫，就沒有菩提，如果沒有菩提，就沒有住處，如果沒有住處，就沒有去處，如果沒有去處，就沒有來處，也就沒有愿求，如果沒有愿求，就不會退轉，如果不退轉，就是退轉。退轉什麼呢？就是執著於我（Atman，自我）、眾生（Sattva，有情生命）、命者（Jiva，生命）、以及福伽羅（Pudgala，補特伽羅，靈魂）的觀念，無論是斷見還是常見，取相分別，這些都會退轉。如果退轉了這些，就不會退轉。不退轉什麼呢？就是空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）、實際以及諸佛法（Buddha-dharma，佛陀的教法）都不會退轉。什麼是佛法呢？就是不執著、不依附、沒有所緣，沒有入也沒有出，沒有所行，也沒有表示，只有名稱，空無有生，無去無來，無染無凈，無塵離塵，無我無分別，無和合無執取，平等無違，這就是佛法。善男子！這些佛法，既不是法也不是非法。為什麼呢？因為諸佛法沒有生處。所以那些新發心的菩薩聽到這些話如果感到驚恐，反而會迅速獲得菩提。如果他們產生分別，這樣想：『現在我們所成就的菩提，是隨著發心，安住于現證才能獲得菩提；如果不發心，就終究不能獲得。』像這樣的分別都不會產生，菩提和心都不可得，不可得就沒有分別，如果沒有分別就沒有現證。』

【English Translation】 English version 'Is that so?' The answer was, 'No.' Manjusri (symbol of wisdom) said, 'It is so, it is so. Good man! By what other method does one seek Bodhi (enlightenment) and attain Bodhi?' Simhavikridita (name of a Bodhisattva) said, 'Manjusri! What you say is believed by all, but now you say not to seek Bodhi and not to attain Bodhi. Newly initiated Bodhisattvas, upon hearing this, will surely be terrified.' Manjusri said, 'Good man! All dharmas (phenomena) are without terror, and in reality (Satya, truth) there is no terror. The Tathagata (title of the Buddha) expounds the Dharma for those who are without terror. If there are those who are terrified, they will develop aversion. If they develop aversion, they will be detached from desire. If they are detached from desire, they will be liberated. If they are liberated, there is no Bodhi. If there is no Bodhi, there is no dwelling. If there is no dwelling, there is no going. If there is no going, there is no coming, and there is no seeking. If there is no seeking, there is no regression. If there is no regression, it is regression. What regresses? It is the attachment to the notions of self (Atman), sentient beings (Sattva), life (Jiva), and the individual (Pudgala), whether they are considered as annihilation or eternal, taking on forms and making distinctions—all these regress. If these regress, there is no regression. What does not regress? It is emptiness (Sunyata), signlessness (Animitta), wishlessness (Apranihita), reality, and all the Buddha-dharmas (teachings of the Buddha) that do not regress. What is Buddha-dharma? It is non-attachment, non-reliance, having no object, no entering and no exiting, no action, and no indication, only a name. It is empty without arising, without going and coming, without defilement and purity, without dust and separation from dust, without self and without discrimination, without union and without grasping, equal and without contradiction—this is Buddha-dharma. Good man! These Buddha-dharmas are neither dharma nor non-dharma. Why? Because the Buddha-dharmas have no place of arising. Therefore, if newly initiated Bodhisattvas, upon hearing this, are terrified, they will quickly attain Bodhi. If they make distinctions and think, 「The Bodhi that we now attain is achieved by generating the aspiration and abiding in direct realization; if we do not generate the aspiration, we will ultimately not attain it,」 such distinctions will not arise. Bodhi and mind are both unattainable. Because they are unattainable, there is no distinction. If there is no distinction, there is no direct realization.'

以故？現證所因不可得故。善男子！于意云何？虛空可得菩提耶？」

答言：「不也。」

又言：「善男子！如來豈不證一切法同虛空耶？」

答言：「如是如是。」

又言：「善男子！如虛空，菩提亦爾。如菩提，虛空亦然。虛空菩提無二無別。若菩薩知此平等，則無有知亦無不知亦無不見。」說此法時，一萬四千比丘盡諸有漏心得解脫，十二那由他比丘遠塵離垢于諸法中得法眼凈，九萬六千眾生髮菩提心，五萬二千菩薩得無生忍。

爾時師子勇猛雷音菩薩白文殊師利言：「仁者發菩提心來為幾時耶？」

文殊師利言：「止。善男子！莫生妄念。若有于無生法中說如是言：『我發菩提心。我行菩提行。』為大邪見。善男子！我都不見有心發向菩提。以不見心及菩提故，是故無發。」

師子勇猛言：「文殊師利！都不見心，是何句義？」

文殊師利言：「善男子！是都不見，說名平等。」

又問：「云何說為平等？」

答言：「善男子！如是平等以種種性皆無所有，彼彼諸法一味故說。一味說者，所謂離故，無染無凈、不斷不常、不生不滅、無我無受、不取不捨。如是說法，不念我說亦無分別。善男子！於此平等法中了知修行，是名平等。複次善男子

【現代漢語翻譯】現代漢語譯本：因為什麼呢？因為現在所證悟的因是不可得的。善男子！你認為如何？虛空可以得到菩提（覺悟）嗎？回答說：『不能。』又說：『善男子！如來（佛陀）難道不是證悟了一切法都如同虛空一樣嗎？』回答說：『是的，是的。』又說：『善男子！如同虛空，菩提也是如此。如同菩提，虛空也是如此。虛空和菩提沒有二樣，沒有差別。如果菩薩知道這種平等，那麼就沒有知，也沒有不知，也沒有不見。』當說這個法的時候，一萬四千比丘斷盡了所有煩惱，心得到解脫；十二那由他（數量單位，表示極大的數目）比丘遠離塵垢，在一切法中得到法眼清凈；九萬六千眾生髮起了菩提心；五萬二千菩薩得到了無生法忍（對無生無滅的真理的領悟和安忍）。這時，師子勇猛雷音菩薩問文殊師利（智慧第一的菩薩）說：『仁者發菩提心以來有多久了？』文殊師利說：『停止吧，善男子！不要生起妄念。如果有人在無生法中說這樣的話：『我發了菩提心，我修行菩提行。』這是大邪見。善男子！我根本沒有看到有心發向菩提。因為沒有看到心和菩提，所以沒有發。』師子勇猛說：『文殊師利！根本沒有看到心，這是什麼意思？』文殊師利說：『善男子！這根本沒有看到，就叫做平等。』又問：『為什麼說為平等呢？』回答說：『善男子！這樣的平等是因為種種自性都是空無所有的，一切諸法都是同一味道，所以這樣說。說同一味道，就是指遠離，沒有污染也沒有清凈，不是斷滅也不是常住，不是生起也不是滅亡，沒有我也沒有感受，不取也不捨。像這樣說法，不執著於我說，也沒有分別。善男子！在這種平等法中瞭解修行，就叫做平等。』又說，善男子！

【English Translation】 English version: Why is that? Because the cause that is presently realized is unattainable. Good man! What do you think? Can emptiness attain Bodhi (enlightenment)?' The answer was: 'No, it cannot.' He further said: 'Good man! Has not the Tathagata (Buddha) realized that all dharmas are like emptiness?' The answer was: 'Yes, yes.' He further said: 'Good man! Just like emptiness, so is Bodhi. Just like Bodhi, so is emptiness. Emptiness and Bodhi are not two, not different. If a Bodhisattva knows this equality, then there is no knowing, no not-knowing, and no seeing.' When this Dharma was spoken, fourteen thousand Bhikshus (monks) exhausted all outflows and their minds were liberated; twelve nayutas (a large number) of Bhikshus were far from dust and defilement, and in all dharmas, they attained the purity of the Dharma eye; ninety-six thousand beings generated the Bodhi mind; and fifty-two thousand Bodhisattvas attained the forbearance of non-origination. At that time, the Bodhisattva Lion's Courageous Roar asked Manjushri (the Bodhisattva of wisdom): 'Virtuous one, how long has it been since you generated the Bodhi mind?' Manjushri said: 'Stop, good man! Do not give rise to deluded thoughts. If someone in the non-origination Dharma says such words: 'I have generated the Bodhi mind. I practice the Bodhi path,' this is a great wrong view. Good man! I do not see any mind that has turned towards Bodhi. Because I do not see the mind and Bodhi, therefore there is no generation.' Lion's Courageous Roar said: 'Manjushri! Not seeing the mind at all, what is the meaning of this?' Manjushri said: 'Good man! This not seeing at all is called equality.' He further asked: 'Why is it called equality?' The answer was: 'Good man! Such equality is because all natures are empty and without substance, and all dharmas are of one flavor, therefore it is said. Saying one flavor means being apart, without defilement and without purity, not annihilation and not permanence, not arising and not ceasing, without self and without sensation, not grasping and not abandoning. Speaking in this way, there is no attachment to my speaking, and no discrimination. Good man! Understanding and practicing in this equal Dharma is called equality.' Furthermore, good man!

！若菩薩入此平等，都不見有種種界若一若多，于平等中不見平等，于相違中不見相違，以彼本來性清凈故。」

爾時師子勇猛雷音菩薩白佛言：「世尊！此文殊師利不肯自說發心久近。此諸大眾皆樂欲聞。」

佛言：「善男子！文殊師利是甚深忍者，于甚深忍中菩提及心皆不可得，以不可得是故不說。然善男子！我今當說文殊師利發心久近。善男子！過去久遠過七十萬阿僧祇恒河沙劫，有佛名雷音如來、應、正等覺出現於世。在於東方去此過七十二那由他佛剎，有世界名無生，彼雷音如來於中說法。諸聲聞眾有八十四億那由他，諸菩薩眾二倍過前。善男子！彼時有王名曰普覆，七寶具足王四天下，正法理化為法輪王。而於八萬四千歲中，以衣服飲食宮殿臺觀僮僕給侍一一殊妙，恭敬供養雷音如來及諸菩薩、聲聞大眾。其王親族中宮婇女王子大臣，唯務供養余無所作，雖經多歲初無疲倦。過是已后，其王獨在靜處思惟：『我今已集廣大善根，而猶未定所迴向處，為求帝釋、大梵天王、轉輪王耶？為求聲聞、辟支佛耶？』作是念已，空中諸天告言：『大王！勿起如是狹劣之心。何以故？王之所集福德甚多，當發阿耨多羅三藐三菩提心。』善男子！時普覆王聞是語已，歡喜念言：『我今於此決定不退。何以故

【現代漢語翻譯】現代漢語譯本：『如果菩薩進入這種平等境界，就不會看到有種種界限，無論是單一還是多樣。在平等中看不到平等，在對立中看不到對立，因為它們的本性本來就是清凈的。』當時，師子勇猛雷音菩薩對佛說：『世尊！這位文殊師利不肯自己說出他發菩提心的時間長短。這裡的各位大眾都非常想聽。』佛說：『善男子！文殊師利是具有甚深忍辱的人，在甚深忍辱中，菩提和發心都不可得，因為不可得，所以不說。然而，善男子！我現在將要說文殊師利發菩提心的時間長短。善男子！在過去久遠，超過七十萬阿僧祇恒河沙劫之前，有一尊佛名為雷音如來（如來：佛的十號之一，指真如而來），應（應供：佛的十號之一，指應受人天供養），正等覺（正等覺：佛的十號之一，指佛的智慧平等覺悟）出現在世間。在東方，距離這裡超過七十二那由他（那由他：數量單位，指極大的數目）佛剎（佛剎：佛所教化的世界），有一個世界名為無生，雷音如來在那裡說法。聲聞（聲聞：聽聞佛陀教誨而得道者）弟子有八十四億那由他，菩薩（菩薩：發菩提心，追求佛果的修行者）弟子是聲聞弟子的兩倍。善男子！當時有一位國王名為普覆，擁有七寶（七寶：指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）具足，統治四天下（四天下：指須彌山四方的四大洲），以正法教化，成為轉輪王（轉輪王：擁有統治世界的權力的理想君主）。在八萬四千年中，他以衣服、飲食、宮殿、樓臺、侍從等各種殊勝的物品，恭敬供養雷音如來以及諸位菩薩和聲聞大眾。國王的親族、後宮嬪妃、王子、大臣，都只專注于供養，不做其他事情，即使經過多年也從不感到疲倦。過了這段時間之後，國王獨自在安靜的地方思考：『我現在已經積累了廣大的善根，但還沒有決定將這些善根迴向到哪裡，是求帝釋（帝釋：佛教中的護法神）、大梵天王（大梵天王：色界天的最高統治者）、轉輪王呢？還是求聲聞、辟支佛（辟支佛：不需依師，自己覺悟的修行者）呢？』這樣想之後，空中的諸天告訴他：『大王！不要生起如此狹隘的心。為什麼呢？大王您所積累的福德非常多，應當發阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心，即成佛之心）。』善男子！當時普覆王聽到這些話后，歡喜地想：『我現在對此決定不會退轉。為什麼呢？』

【English Translation】 English version: 『If a Bodhisattva enters this equality, they will not see various realms, whether one or many. In equality, they do not see equality; in opposition, they do not see opposition, because their inherent nature is pure.』 At that time, the Bodhisattva Lion's Courageous Thunder Voice said to the Buddha, 『World Honored One! This Manjushri does not want to speak about how long ago he generated the Bodhi mind. All of this assembly is eager to hear.』 The Buddha said, 『Good man! Manjushri is one who has profound patience. In profound patience, both Bodhi and the mind of aspiration are unattainable. Because they are unattainable, he does not speak of it. However, good man, I will now speak of how long ago Manjushri generated the Bodhi mind. Good man! In the distant past, more than seventy million Asankhya (Asankhya: countless) Ganges sand kalpas (kalpa: an extremely long period of time) ago, there was a Buddha named Thunder Voice Tathagata (Tathagata: one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (Arhat: one of the ten titles of a Buddha, meaning 'worthy of offerings'), Samyaksambuddha (Samyaksambuddha: one of the ten titles of a Buddha, meaning 'perfectly enlightened') appeared in the world. In the east, beyond seventy-two Nayuta (Nayuta: a large number) Buddha-lands from here, there was a world named No-Birth, where the Thunder Voice Tathagata taught the Dharma. There were eighty-four billion Nayuta Shravaka (Shravaka: a disciple who attains enlightenment by hearing the Buddha's teachings) disciples, and twice as many Bodhisattva (Bodhisattva: a being who seeks enlightenment for the benefit of all beings) disciples. Good man! At that time, there was a king named Universal Covering, who possessed the seven treasures (seven treasures: gold, silver, lapis lazuli, tridacna, agate, pearl, and amber), ruled the four continents (four continents: the four continents surrounding Mount Sumeru), and governed with the righteous Dharma, becoming a Chakravartin (Chakravartin: an ideal monarch who rules the world). For eighty-four thousand years, he respectfully offered clothing, food, palaces, towers, and servants, all of which were exquisite, to the Thunder Voice Tathagata and all the Bodhisattvas and Shravaka disciples. The king's relatives, palace women, princes, and ministers were all focused on making offerings and did nothing else, and they never grew tired even after many years. After this time, the king was alone in a quiet place, thinking: 『I have now accumulated vast roots of virtue, but I have not yet decided where to dedicate these merits. Should I seek to become Indra (Indra: a protector deity in Buddhism), the Great Brahma King (Great Brahma King: the highest ruler of the Form Realm), or a Chakravartin? Or should I seek to become a Shravaka or a Pratyekabuddha (Pratyekabuddha: one who attains enlightenment on their own, without a teacher)?』 After thinking this, the gods in the sky told him: 『Great King! Do not give rise to such a narrow mind. Why? The merits you have accumulated are very great, you should generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the mind of supreme perfect enlightenment, the mind to become a Buddha).』 Good man! At that time, King Universal Covering, upon hearing these words, joyfully thought: 『I will now definitely not regress from this. Why?』

？天知我心而來告我。』善男子！爾時彼王與諸大眾八十億那由他百千眾生，往詣雷音佛所，頂禮雙足，右繞七匝，曲躬恭敬合掌向佛，而說頌曰：

「『我今問最勝，　　愿當爲我說。　　云何得成就，　　最上人中尊？　　世間所依止，　　我已廣供養，　　以不決定心，　　未知迴向處。　　已修廣大福，　　當何所迴向？　　為求梵天位、　　帝釋轉輪王、　　為求于聲聞、　　及以辟支佛？　　我發此念時，　　空中天告我：　「大王汝勿起，　　狹劣迴向心，　　為一切眾生，　　當興廣大愿，　　利益世間故，　　應發菩提心。」　　我今請世尊，　　於法自在者，　　愿說菩提心，　　發起之方便。　　發菩提心已，　　當得如牟尼。　　唯愿兩足尊，　　為我具宣說。』

「爾時雷音如來為普覆王而說頌曰：

「『大王汝諦聽，　　我當次第說。　　一切因緣法，　　隨根欲所行，　　如其所有愿，　　得如是果報。　　我亦于往昔，　　發起菩提心，　　為諸眾生故，　　愿當作利益。　　如我所作愿，　　如昔所發心，　　得不退菩提，　　意願速圓滿。　　大王應堅固，　　修習于諸行，　　汝當得廣大，　　無上佛菩提。』

【現代漢語翻譯】現代漢語譯本『難道是天知道我的心意，所以來告訴我嗎？』善男子！那時，那位國王和八十億那由他（極大的數量單位）百千的眾生，一同前往雷音佛（佛名）所在之處，頂禮佛的雙足，右繞佛七圈，彎腰恭敬地合掌向佛，並說了以下偈頌：『我今天請問最殊勝的您，希望您能為我解說。要如何才能成就，成為最尊貴的人中之尊？我已廣行供養，作為世間的依靠，但因心意不定，還不知道該如何迴向。我已經修了廣大的福德，應當迴向到哪裡呢？是爲了求得梵天（色界天之主）的果位、帝釋（欲界天之主）的轉輪王（擁有統治世界的君主）的果位，還是爲了求得聲聞（聽聞佛法而悟道的修行者）、以及辟支佛（不依師教而獨自悟道的修行者）的果位？當我生起這些念頭時，空中天神告訴我：『大王您不要生起，狹隘低劣的迴向之心，爲了所有眾生，應當發起廣大的誓願，爲了利益世間，應當發起菩提心（覺悟之心）。』我今天請問世尊，於法自在的您，希望您能開示菩提心，以及發起菩提心的方便法門。發起菩提心之後，就能像牟尼（釋迦牟尼佛的尊稱）一樣。唯愿兩足尊（佛的尊稱），為我詳細解說。』那時，雷音如來為普覆王說了以下偈頌：『大王您仔細聽，我將依次為您解說。一切因緣法，都隨著眾生的根器和慾望而執行，如同他們所發的愿，就會得到相應的果報。我過去也曾，發起菩提心，爲了所有眾生，發願要利益他們。如同我所發的愿，如同我過去所發的心，得到了不退轉的菩提，心願迅速圓滿。大王您應當堅定，修習各種善行，您將能得到廣大，無上的佛菩提（無上覺悟）。』

【English Translation】 English version 'Could it be that the heavens know my heart and have come to tell me?' Good man! At that time, that king, along with eighty billion nayutas (an extremely large unit of number) of hundreds of thousands of beings, went to where Buddha Thunder Voice (Buddha's name) was, bowed at his feet, circumambulated him seven times to the right, bent down respectfully, joined their palms, and spoke the following verses: 'Today I ask the most supreme one, hoping you can explain it to me. How can one achieve, becoming the most honored among humans? I have extensively made offerings, as a refuge for the world, But because my mind is uncertain, I still do not know where to dedicate the merit. I have cultivated vast merits, where should I dedicate them? Is it to seek the position of Brahma (lord of the Form Realm), the wheel-turning king (a monarch who rules the world) of Indra (lord of the Desire Realm), Or is it to seek the position of Sravakas (practitioners who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (practitioners who attain enlightenment on their own without a teacher)? When these thoughts arose in me, a celestial being in the sky told me: 'Great King, do not give rise to, a narrow and inferior mind of dedication, For the sake of all beings, you should make vast vows, For the benefit of the world, you should generate Bodhicitta (the mind of enlightenment).' Today I ask the World Honored One, who is free in the Dharma, I hope you can reveal Bodhicitta, and the expedient methods for generating Bodhicitta. After generating Bodhicitta, one can become like Muni (an honorific title for Shakyamuni Buddha). I only wish the Two-Footed Honored One (an honorific title for the Buddha), would explain it to me in detail.' At that time, Tathagata Thunder Voice spoke the following verses to King Universal Cover: 'Great King, listen carefully, I will explain it to you in order. All conditioned dharmas, operate according to the capacities and desires of beings, Just as they make their vows, they will receive corresponding karmic results. In the past, I also, generated Bodhicitta, For the sake of all beings, I vowed to benefit them. Just as I made my vows, just as I generated my mind in the past, I attained non-retrogressive Bodhi, and my wishes were quickly fulfilled. Great King, you should be firm, in cultivating all good deeds, You will be able to attain vast, unsurpassed Buddha Bodhi (supreme enlightenment).'

「時普覆王聞佛所說，歡喜踴躍得未曾有，于眾會前大師子吼，而說頌曰：

「『今對一切眾，　　發大菩提心。　　為一一眾生，　　誓盡未來際，　　受無量生死，　　而作大饒益，　　備修菩薩行，　　救諸眾生苦。　　從今若違誓，　　起于貪慾心，　　及慳嫉怨恨，　　則誑十方佛。　　又我從今日，　　乃至成菩提，　　常當學諸佛，　　修行于梵行，　　隨順凈戒律，　　遠離諸過咎。　　又我于菩提，　　亦不願速證，　　當盡未來際，　　廣利諸群生，　　嚴凈諸佛剎，　　無量不思議，　　當令我名號，　　普聞十方界。　　我今自授記，　　決定當成佛，　　志樂勝清凈，　　於此固無疑。　　我當凈三業，　　不令起諸惡，　　我以此真實，　　成佛人中尊。　　若此心真實，　　地當六種動，　　若我語誠諦，　　無有虛妄者，　　當使虛空中，　　音樂自然奏。　　若我無諂曲，　　及以怨恨心，　　由此真實故，　　當雨曼陀花。』

「時普覆王說此頌已，心誠實故，十方億剎六種震動，于虛空中奏諸音樂、雨曼陀羅花。時二十億眾生隨從王者，皆大歡喜而自慶言：『我等當得最上菩提。』即學彼王發菩提心。」

佛

【現代漢語翻譯】現代漢語譯本當時，普覆王聽到佛陀所說，歡喜踴躍，感到前所未有，在眾人面前如雄獅般發出吼聲，並說了以下偈頌：『今天，我當著一切大眾，發起偉大的菩提心（覺悟之心）。爲了每一個眾生，我發誓盡未來際，承受無量的生死輪迴，以此來做最大的利益，修習菩薩的種種行為，救度一切眾生的痛苦。從今以後，如果我違背誓言，生起貪慾之心，以及慳吝、嫉妒、怨恨，那就是欺騙十方諸佛。我又從今日起，乃至成就菩提，常常應當學習諸佛，修行清凈的梵行（清凈的行為），隨順清凈的戒律，遠離一切過失。我又對於菩提，也不希望快速證得，應當盡未來際，廣泛利益一切眾生，莊嚴清凈一切佛剎（佛的國土），無量不可思議，應當使我的名號，普遍傳聞於十方世界。我今天自己授記，決定當成就佛果，志向和喜樂殊勝清凈，對此我堅信無疑。我應當清凈身口意三業，不讓生起任何惡念，我以這真實的心願，成就佛果，成為人中之尊。如果我此心真實，大地應當六種震動，如果我所說誠實，沒有虛妄，應當使虛空中，自然奏響音樂。如果我沒有諂媚虛偽，以及怨恨之心，由於這真實的緣故，應當降下曼陀羅花（天界之花）。』當時，普覆王說完這偈頌后，由於心誠真實，十方無數佛剎發生六種震動，虛空中奏響各種音樂，降下曼陀羅花。當時，跟隨普覆王的二十億眾生都非常歡喜，並慶幸地說：『我們應當能夠得到最上的菩提。』他們立即學習普覆王，發起了菩提心。佛陀

【English Translation】 English version At that time, King Pu Fu, having heard what the Buddha had said, was filled with joy and elation, feeling something unprecedented. In front of the assembly, he roared like a great lion and spoke the following verses: 'Today, before all the assembly, I generate the great Bodhi mind (mind of enlightenment). For each and every sentient being, I vow to exhaust the future, Enduring immeasurable cycles of birth and death, to bring about great benefit, Practicing the bodhisattva's conduct, to save all beings from suffering. From this day forward, if I break my vow, and give rise to greed, As well as stinginess, jealousy, and resentment, then I deceive the Buddhas of the ten directions. Also, from this day until I attain Bodhi, I shall always learn from all the Buddhas, practicing pure conduct (brahmacarya), Following pure precepts, and staying away from all faults. Also, regarding Bodhi, I do not wish to attain it quickly, I shall exhaust the future, to widely benefit all living beings, Adorning and purifying all Buddha-lands (Buddha's realms), immeasurable and inconceivable, I shall make my name, universally heard throughout the ten directions. Today, I give myself the prediction, that I will definitely attain Buddhahood, My aspiration and joy are supremely pure, of this I have no doubt. I shall purify my three karmas (body, speech, and mind), not allowing any evil to arise, With this truthful vow, I will attain Buddhahood, becoming the most honored among humans. If this mind of mine is true, the earth shall shake in six ways, If what I say is truthful, without falsehood, Then in the empty space, music shall play naturally. If I have no flattery or deceit, nor any resentment, Due to this truth, the Mandarava flowers (heavenly flowers) shall rain down.' At that time, after King Pu Fu spoke these verses, because his heart was sincere and truthful, countless Buddha-lands in the ten directions shook in six ways, various music played in the empty space, and Mandarava flowers rained down. At that time, the twenty billion beings who followed the king were all very happy and rejoiced, saying: 'We shall be able to attain the supreme Bodhi.' They immediately learned from King Pu Fu and generated the Bodhi mind. Buddha

告大眾：「爾時普覆王者，豈異人乎？今文殊師利菩薩是也。彼于往昔過七十萬阿僧祇恒河沙劫初發菩提之心，次過六十四恒河沙劫得無生法忍，能具足菩薩十地、如來十力，佛地諸法悉皆圓滿，而未曾起一念之心：『我當得佛。』善男子！爾時二十億眾生，隨逐彼王于雷音佛所發菩提心者，皆由文殊師利勸發，令入佈施持戒忍辱精進禪定智慧，今並證得阿耨多羅三藐三菩提，轉大法輪作佛事已而般涅槃。文殊師利皆悉供養彼諸如來，亦皆護持彼諸佛法。唯有一佛號地持山，在此下方過四十恒河沙剎土，其佛世界名曰地持。亦有無數諸聲聞眾，佛壽無量於今現在。」說此文殊師利宿緣之時，眾中七千眾生髮阿耨多羅三藐三菩提心。

大寶積經卷第五十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十

大唐于闐三藏實叉難陀譯文殊師利授記會第十五之三

爾時師子勇猛雷音菩薩白文殊師利言：「仁者已滿足十地及如來十力，一切佛法悉皆圓滿，何故不成阿耨多羅三藐三菩提？」

文殊師利言：「善男子！無有圓滿諸佛法已更證菩提。何以故？已圓滿故不應更證。」

師子勇猛言：「云何圓滿諸佛法耶？」

答言：「佛法圓滿如真如圓滿，真如

【現代漢語翻譯】現代漢語譯本：佛陀告訴大眾：『那時那位普覆國王，難道是別人嗎？他就是現在的文殊師利菩薩。他在過去七十萬阿僧祇（無數）恒河沙劫之前初發菩提心，之後又過了六十四恒河沙劫證得無生法忍，能夠具足菩薩十地、如來十力，佛地的所有功德都圓滿具足，卻從未生起過一念『我應當成佛』的想法。善男子！當時有二十億眾生，跟隨那位國王在雷音佛那裡發菩提心，都是由於文殊師利的勸導，讓他們進入佈施、持戒、忍辱、精進、禪定、智慧的修行，現在都已證得阿耨多羅三藐三菩提（無上正等正覺），轉大法輪，做完佛事後而般涅槃（入滅）。文殊師利都供養了那些如來，也護持了那些佛法。只有一尊佛號為地持山，在下方過了四十恒河沙剎土的地方，他的佛世界名為地持。那裡也有無數的聲聞眾，佛的壽命無量，現在仍然存在。』當佛陀講述文殊師利過去因緣的時候，大眾中有七千眾生髮起了阿耨多羅三藐三菩提心。當時，師子勇猛雷音菩薩問文殊師利：『仁者您已經圓滿了十地和如來十力，一切佛法都圓滿具足，為什麼不成阿耨多羅三藐三菩提呢？』文殊師利回答說：『善男子！沒有圓滿諸佛法之後再去證菩提的道理。為什麼呢？因為已經圓滿了，就不應該再去證。』師子勇猛菩薩問：『如何才算是圓滿諸佛法呢？』文殊師利回答說：『佛法的圓滿就像真如的圓滿一樣，真如的圓滿』

【English Translation】 English version: The Buddha addressed the assembly, saying, 'That King Universal Cover, was he anyone else? He is now the Bodhisattva Manjushri. In the past, seventy hundred thousand asamkhya (countless) kalpas of Ganges sands ago, he first generated the Bodhi mind. Then, after sixty-four Ganges sands kalpas, he attained the non-origination forbearance. He is able to fully possess the ten Bodhisattva grounds, the ten Tathagata powers, and all the Buddha's qualities are completely perfected. Yet, he has never had a single thought of 'I should become a Buddha.' Good man! At that time, twenty billion beings followed that king and generated the Bodhi mind at the place of the Buddha Thunder Sound. All of them were encouraged by Manjushri to enter the practice of giving, keeping precepts, patience, diligence, meditation, and wisdom. Now, they have all attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), turned the great Dharma wheel, completed the Buddha's work, and entered Parinirvana (final extinction). Manjushri has made offerings to all those Tathagatas and has also protected all those Buddhadharmas. There is only one Buddha named Earth Holder Mountain, located forty Ganges sands lands below. His Buddha world is named Earth Holder. There are also countless Shravaka (hearer) disciples there. The Buddha's lifespan is immeasurable, and he is still present now.' When the Buddha spoke of Manjushri's past causes, seven thousand beings in the assembly generated the mind of Anuttara-samyak-sambodhi. At that time, the Bodhisattva Lion Courageous Thunder Sound asked Manjushri, 'O Noble One, you have already perfected the ten grounds and the ten Tathagata powers, and all the Buddha's qualities are completely perfected. Why have you not attained Anuttara-samyak-sambodhi?' Manjushri replied, 'Good man! There is no reason to attain Bodhi after having perfected all the Buddha's qualities. Why? Because it is already perfected, there is no need to attain it again.' Lion Courageous Bodhisattva asked, 'How is it considered perfecting all the Buddha's qualities?' Manjushri replied, 'The perfection of the Buddhadharma is like the perfection of Suchness (Tathata). The perfection of Suchness'

圓滿如虛空圓滿，如是佛法真如虛空亦無有二。善男子！如汝所言云何圓滿諸佛法者，如色圓滿乃至識圓滿，佛法圓滿亦復如是。」

師子勇猛言：「何者是色等圓滿？」

文殊師利言：「善男子！于意云何？汝所見色是常耶？是無常耶？」

答言：「不也。」

文殊師利言：「善男子！若法非常非無常，彼有增減耶？」

答言：「不也。」

文殊師利言：「善男子！若法不增不減是名圓滿。云何圓滿？若於諸法不能了知則生分別，若能了知則無分別。若無分別則無增減，若無增減此則平等。是故善男子！若見色平等即是色圓滿，受想行識及一切法圓滿亦復如是。」

爾時師子勇猛雷音菩薩白文殊師利言：「仁者得法忍來無一念心願成正覺，而今何故乃勸餘人令向菩提？」

文殊師利言：「我實不曾勸一眾生令趣菩提。何以故？眾生無所有故、眾生性自離故。若眾生可得則令向菩提，既不可得故無所勸。何以故？平等無分別故，非以平等而求平等，亦無所起。是故常說，應觀諸行來無所從去無所至，是名平等。則是性空，于性空中而無所求。善男子！如汝問我得忍已來無一念心當得菩提者，善男子！汝見彼心耶？而以此心得菩提耶？」

師子勇猛言：「不也

【現代漢語翻譯】現代漢語譯本：圓滿就像虛空一樣圓滿，佛法的真如也像虛空一樣，沒有兩樣。善男子！正如你所說，如何圓滿諸佛的法呢？就像色（rupa，物質現象）圓滿乃至識（vijnana，意識）圓滿一樣，佛法的圓滿也是如此。師子勇猛（Simhavikridita，菩薩名）問道：『什麼是色等的圓滿？』文殊師利（Manjusri，菩薩名）說：『善男子！你認為如何？你所見的色是常（nitya，永恒）的嗎？還是無常（anitya，無常）的呢？』答道：『不是。』文殊師利說：『善男子！如果法既不是常也不是無常，它會有增減嗎？』答道：『不會。』文殊師利說：『善男子！如果法不增不減，這就叫做圓滿。如何圓滿呢？如果對諸法不能了知，就會產生分別；如果能夠了知，就不會有分別。如果沒有分別，就不會有增減；如果沒有增減，這就是平等。所以，善男子！如果見到色是平等的，那就是色的圓滿；受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識以及一切法的圓滿也是如此。』這時，師子勇猛雷音菩薩（Simhavikridita-meghanirghosa，菩薩名）對文殊師利說：『仁者（指文殊師利）得到法忍（dharma-ksanti，對法理的領悟）以來，沒有一念心願想要成就正覺（samyak-sambodhi，完全的覺悟），而現在為什麼勸別人走向菩提（bodhi，覺悟）呢？』文殊師利說：『我實際上不曾勸過一個眾生走向菩提。為什麼呢？因為眾生本無所有，眾生的自性本來就是遠離的。如果眾生可以得到，就可以勸他們走向菩提；既然不可得，所以就無所勸。為什麼呢？因為平等沒有分別，不是用平等去追求平等，也沒有任何生起。所以常說，應當觀察諸行（samskara，一切有為法）來無所從，去無所至，這叫做平等。這就是性空（sunyata，空性），在性空中沒有什麼可求的。善男子！正如你問我得到法忍以來沒有一念心想要得到菩提，善男子！你見到那個心了嗎？並且用這個心得到菩提嗎？』師子勇猛說：『沒有。』

【English Translation】 English version: Perfection is like the perfection of space; the true nature of the Buddha's Dharma is also like space, without any duality. Good man! As you have said, how is the Dharma of all Buddhas perfected? Just as form (rupa, material phenomena) is perfected, up to and including consciousness (vijnana, consciousness), the perfection of the Buddha's Dharma is also like this. Simhavikridita (a Bodhisattva's name) asked: 'What is the perfection of form, etc.?' Manjusri (a Bodhisattva's name) said: 'Good man! What do you think? Is the form you see permanent (nitya, eternal) or impermanent (anitya, impermanent)?' He replied: 'It is not.' Manjusri said: 'Good man! If a dharma is neither permanent nor impermanent, does it have increase or decrease?' He replied: 'It does not.' Manjusri said: 'Good man! If a dharma neither increases nor decreases, this is called perfection. How is it perfected? If one cannot understand all dharmas, then discrimination arises; if one can understand, then there is no discrimination. If there is no discrimination, then there is no increase or decrease; if there is no increase or decrease, then this is equality. Therefore, good man! If one sees that form is equal, then that is the perfection of form; the perfection of feeling (vedana, sensation), perception (samjna, perception), volition (samskara, mental formations), consciousness, and all dharmas is also like this.' At that time, Simhavikridita-meghanirghosa Bodhisattva (a Bodhisattva's name) said to Manjusri: 'Since you, the venerable one (referring to Manjusri), attained the forbearance of the Dharma (dharma-ksanti, acceptance of the truth), you have not had a single thought of wishing to achieve perfect enlightenment (samyak-sambodhi, complete enlightenment), so why are you now encouraging others to go towards Bodhi (bodhi, enlightenment)?' Manjusri said: 'I have not actually encouraged a single sentient being to go towards Bodhi. Why? Because sentient beings are without any inherent existence, and the nature of sentient beings is inherently detached. If sentient beings could be obtained, then they could be encouraged to go towards Bodhi; since they cannot be obtained, there is nothing to encourage. Why? Because equality has no discrimination, it is not using equality to seek equality, and nothing arises. Therefore, it is often said that one should observe all actions (samskara, all conditioned phenomena) as coming from nowhere and going nowhere, this is called equality. This is emptiness (sunyata, emptiness), and in emptiness there is nothing to seek. Good man! As you asked me if I have had a single thought of wanting to attain Bodhi since I attained the forbearance of the Dharma, good man! Have you seen that mind? And do you attain Bodhi with this mind?' Simhavikridita said: 'No.'

。文殊師利！何以故？以心非色不可見故。菩提亦爾，但是名想。若心名、若菩提名，皆無所有。」

文殊師利言：「善男子！如汝說我不生一念得菩提者，是密意說。何以故？以心本來無有生故，是故無生。既無有生，何得何證？」

師子勇猛問言：「云何名為平等證入？」

答言：「于諸法中無系著者名平等證。言證入者，彼微細智亦不生滅，與真如無異、無可分別，是名證入。若正見修行者于平等中無一法可得，離種種性亦不著一，是名證入。若以身證諸法無相，明瞭彼相所謂無相，而於身心亦不執著，是則名為圓滿證入。」

師子勇猛問言：「云何名得？」

文殊師利言：「善男子！以世間言說名之為得，諸聖所得非言能說。何以故？法無依止，離言說故。複次善男子！以無得為得，亦非得非不得，說名為得。」

爾時師子勇猛雷音菩薩白佛言：「世尊！善哉！愿說文殊師利所得佛剎。」

佛言：「善男子！汝當自問文殊師利。」

時彼菩薩白文殊言：「仁者當得何等佛剎功德莊嚴？」

文殊師利言：「善男子！若我求菩提，汝可問其所得佛剎。」

師子勇猛言：「仁者豈不求菩提耶？」

文殊師利言：「不也。何以故？若有所求則有

【現代漢語翻譯】現代漢語譯本：文殊師利（Manjusri）！為什麼呢？因為心不是物質，所以看不見。菩提（Bodhi）也是這樣，它只是一個名稱和概念。無論是心的名稱，還是菩提的名稱，都是空無所有的。文殊師利說：『善男子！正如你所說，我不生起一個念頭而獲得菩提，這是密意之說。為什麼呢？因為心本來就沒有生起，所以是無生的。既然沒有生起，又如何獲得和證悟呢？』師子勇猛（Simhavikridita）問道：『如何稱為平等證入？』回答說：『在一切法中沒有執著，就稱為平等證。所說的證入，是指那微細的智慧也不生不滅，與真如（Tathata）沒有差別，不可分別，這就稱為證入。如果正確見解的修行者在平等中沒有一法可得，遠離種種差別性，也不執著於一，這就稱為證入。如果以身體證悟諸法無相，明瞭那相就是無相，而對於身心也不執著，這就稱為圓滿證入。』師子勇猛問道：『如何稱為得？』文殊師利說：『善男子！以世俗的言語來說稱為得，諸聖者所得的境界不是言語可以表達的。為什麼呢？因為法沒有依止，是超越言語的。再者，善男子！以無所得為得，既非得也非不得，這稱為得。』這時，師子勇猛雷音菩薩（Simhavikridita-meghanirghosa）對佛說：『世尊！太好了！愿您說說文殊師利所得到的佛剎（Buddha-ksetra）。』佛說：『善男子！你應該自己去問文殊師利。』那時，那位菩薩對文殊師利說：『仁者將得到什麼樣的佛剎功德莊嚴？』文殊師利說：『善男子！如果我求菩提，你就可以問我所得到的佛剎。』師子勇猛說：『仁者難道不求菩提嗎？』文殊師利說：『不是的。為什麼呢？如果有所求，就會有

【English Translation】 English version: Manjusri! Why is that? Because the mind is not form, therefore it cannot be seen. Bodhi is also like this; it is merely a name and a concept. Whether it is the name of the mind or the name of Bodhi, both are without any substance. Manjusri said: 'Good man! As you said, that I do not generate a single thought to attain Bodhi, this is a secret meaning. Why is that? Because the mind originally has no arising, therefore it is without arising. Since there is no arising, how can there be any attainment or realization?' Simhavikridita asked: 'What is called equal entry into realization?' The answer was: 'In all dharmas, not being attached is called equal realization. What is called entry into realization means that the subtle wisdom does not arise or cease, it is not different from Suchness (Tathata), and cannot be distinguished. This is called entry into realization. If a practitioner with right view does not find any dharma to be attained in equality, is detached from all kinds of characteristics, and is not attached to one, this is called entry into realization. If one realizes the non-appearance of all dharmas with the body, understands that appearance is non-appearance, and is not attached to body and mind, this is called complete entry into realization.' Simhavikridita asked: 'What is called attainment?' Manjusri said: 'Good man! In worldly terms, it is called attainment, but what the sages attain cannot be expressed in words. Why is that? Because dharma has no reliance, it is beyond words. Furthermore, good man! To consider non-attainment as attainment, neither attainment nor non-attainment, this is called attainment.' At that time, the Bodhisattva Simhavikridita-meghanirghosa said to the Buddha: 'World Honored One! Excellent! May you speak about the Buddha-ksetra attained by Manjusri.' The Buddha said: 'Good man! You should ask Manjusri yourself.' Then, that Bodhisattva said to Manjusri: 'O Noble One, what kind of Buddha-ksetra with meritorious adornments will you attain?' Manjusri said: 'Good man! If I were seeking Bodhi, you could ask about the Buddha-ksetra I have attained.' Simhavikridita said: 'O Noble One, are you not seeking Bodhi?' Manjusri said: 'No. Why is that? If there is something to seek, then there is

染著，若有所染則有貪愛，若有所愛彼則有生，彼若有生是則有愛，若有所愛終不于中而有出離。善男子！我為是故不求菩提。何以故？菩提不可得故。以不可得，是故不求。善男子！然汝問我何等佛剎仁當得者，我不能說。何以故？對於如來一切智者說自佛剎功德莊嚴，即為菩薩自讚己德。」

佛告文殊師利：「汝可自說以何等愿莊嚴佛剎，令諸菩薩聞已決定成滿此愿。」

時文殊師利受如來教，即從座起，偏袒右肩右膝著地，合掌白佛言：「世尊！我今承佛神力當爲宣說。諸有欲求大菩提者皆應諦聽，若聞此愿當如實學令得圓滿。」文殊師利當以右膝著地之時，十方各恒河沙等諸佛剎土六種震動。

時文殊師利復白佛言：「我從往昔百千億那由他阿僧祇劫已來，起如是愿：『我以無礙天眼所見，十方無量無邊諸佛剎中一切如來，若非是我勸發決定菩提之心教授教誡，令修佈施持戒忍辱精進禪定智慧，乃至令得阿耨多羅三藐三菩提，我于菩提終不應證。』而我要當滿此所愿，然後乃證無上菩提。」

時彼眾中諸菩薩等咸作是念：「文殊師利無礙天眼見幾如來？」

是時世尊知諸菩薩心之所念，即告師子勇猛雷音菩薩言：「善男子！譬如以此三千大千世界碎為微塵，于意云何？此諸微

【現代漢語翻譯】現代漢語譯本：執著於事物，如果有所執著就會產生貪愛，如果有所愛戀就會有生命的產生，有了生命就會有愛戀，如果有所愛戀就永遠無法從中解脫。善男子！我正是因為這個原因而不追求菩提（覺悟）。為什麼呢？因為菩提是不可得的。因為不可得，所以不追求。善男子！然而你問我你將得到什麼樣的佛剎，我無法說。為什麼呢？因為對於如來（佛的稱號）一切智者來說，說自己佛剎的功德莊嚴，就如同菩薩在自我讚美自己的功德。」，佛告訴文殊師利（菩薩名）說：『你可以自己說說用什麼樣的願力來莊嚴佛剎，讓各位菩薩聽了之後能夠決定成就這個願望。』當時，文殊師利接受了如來的教誨，立刻從座位上站起來，袒露右肩，右膝跪地，合掌對佛說：『世尊！我現在承蒙佛的神力，將要為大家宣說。所有想要追求大菩提的人都應該仔細聽，如果聽到了這個願望，就應當如實地學習，使之圓滿。』文殊師利右膝跪地的時候，十方各個恒河沙數（數量極多）的佛剎都發生了六種震動。當時，文殊師利又對佛說：『我從往昔百千億那由他（數量單位）阿僧祇劫（極長的時間單位）以來，就發了這樣的愿：『我用無礙的天眼所見，十方無量無邊的諸佛剎中，一切如來，如果不是我勸發他們決定菩提之心，教導他們修行佈施、持戒、忍辱、精進、禪定、智慧，乃至讓他們得到阿耨多羅三藐三菩提（無上正等正覺），我對於菩提就永遠不應該證得。』而我一定要實現這個願望，然後才證得無上菩提。』當時，在場的各位菩薩都這樣想：『文殊師利用無礙的天眼能看到多少如來呢？』這時，世尊知道各位菩薩心中所想，就告訴師子勇猛雷音菩薩說：『善男子！譬如把這個三千大千世界（佛教宇宙觀）粉碎成微塵，你認為怎麼樣？這些微塵的數量多不多？』

【English Translation】 English version: Attachment, if there is attachment, then there is craving; if there is craving, then there is birth; if there is birth, then there is love; if there is love, one will never be able to escape from it. Good man! It is for this reason that I do not seek Bodhi (enlightenment). Why? Because Bodhi is unattainable. Because it is unattainable, therefore I do not seek it. Good man! However, you ask me what kind of Buddha-land you will obtain, I cannot say. Why? Because for the Tathagata (title of a Buddha), the all-knowing one, to speak of the merits and adornments of his own Buddha-land is like a Bodhisattva praising his own merits. The Buddha said to Manjushri (a Bodhisattva): 'You may speak for yourself what kind of vows you will use to adorn your Buddha-land, so that all Bodhisattvas, upon hearing it, may be determined to fulfill this vow.' At that time, Manjushri, having received the Buddha's teaching, immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! I, now relying on the Buddha's divine power, will proclaim it for everyone. All those who wish to seek great Bodhi should listen carefully. If they hear this vow, they should learn it truthfully and make it complete.' When Manjushri knelt on his right knee, the Buddha-lands in the ten directions, each as numerous as the sands of the Ganges River, all shook in six ways. At that time, Manjushri again said to the Buddha: 'From the past hundreds of thousands of millions of nayutas (a unit of number) of asamkhya kalpas (an extremely long unit of time), I have made this vow: 'With my unobstructed heavenly eye, I see all the Tathagatas in the immeasurable and boundless Buddha-lands of the ten directions. If it is not through my encouragement to arouse the determination for Bodhi, and my teaching and instruction to cultivate giving, keeping precepts, patience, diligence, meditation, and wisdom, and even to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), then I should never attain Bodhi.' And I must fulfill this vow before I attain supreme Bodhi.' At that time, all the Bodhisattvas in the assembly thought: 'How many Tathagatas can Manjushri see with his unobstructed heavenly eye?' At this time, the World Honored One, knowing what the Bodhisattvas were thinking, said to the Lion Courageous Thunder Sound Bodhisattva: 'Good man! Suppose this three thousand great thousand world (Buddhist cosmology) were crushed into dust, what do you think? Would the number of these dust particles be many?'

塵可以算計知其數不？」

答言：「不也。世尊！」

佛言：「善男子！文殊師利無礙天眼，見於東方無量諸佛復過是數，南西北方四維上下亦復如是。」

時文殊師利白佛言：「世尊！我有是愿，以恒河沙等諸佛世界為一佛剎，無量妙寶間錯莊嚴，若不爾者我終不證無上菩提。複次世尊！我復有愿，令我剎中有菩提樹，其量正等十大千界，彼樹光明遍此佛剎。複次世尊！我復有愿，我坐菩提樹已，證得阿耨多羅三藐三菩提乃至涅槃，于其中間不起此座，但以變化遍於十方無量無數諸佛剎土，為諸眾生而演說法。複次世尊！我復有愿，令我剎中無女人名，純菩薩眾，離煩惱垢具凈梵行，初生之時袈裟隨體結加趺坐忽然而現。如是菩薩遍滿其剎，無有聲聞辟支佛名，唯除如來之所變化，往詣十方為諸眾生說三乘法。」

爾時師子勇猛雷音菩薩白佛言：「世尊！文殊師利當來成佛名為何等？」

佛言：「善男子！此文殊師利成佛之時名為普見。以何義故而名普見？以彼如來於十方無量百千億那由他諸佛剎中普皆令見。若諸眾生見彼佛者，必定當得阿耨多羅三藐三菩提。普見如來雖未成佛，若我現在及滅度後有聞其名，亦皆必定當得阿耨多羅三藐三菩提，唯除已入離生之位及狹劣心者。」

【現代漢語翻譯】現代漢語譯本『塵土可以計算得知其數量嗎？』回答說：『不能，世尊！』佛說：『善男子！文殊師利（Manjusri，菩薩名）的無礙天眼，能見到東方無量諸佛，數量還超過這個數目。南方、西方、北方、四維、上方、下方也是如此。』這時，文殊師利對佛說：『世尊！我有這樣的願望，以恒河沙數（Ganges river sand，極多的數量）的諸佛世界為一個佛剎（Buddha-field，佛所教化的世界），用無量妙寶交錯裝飾，如果不是這樣，我終究不證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。再次，世尊！我還有願望，令我的佛剎中有菩提樹（Bodhi tree，覺悟之樹），其大小正好等於十大千世界（Great chiliocosm，佛教宇宙觀中的一個單位），那樹的光明遍照這個佛剎。再次，世尊！我還有願望，我坐在菩提樹下，證得阿耨多羅三藐三菩提乃至涅槃（Nirvana，寂滅），在這期間不起此座，只是以變化身遍於十方無量無數的諸佛剎土，為眾生演說佛法。再次，世尊！我還有願望，令我的佛剎中沒有女人這個名稱，只有菩薩（Bodhisattva，覺悟的修行者）大眾，遠離煩惱垢染，具足清凈的梵行（Brahmacarya，清凈的修行），初生之時袈裟（Kasaya，僧侶的法衣）自然隨身，結跏趺坐（sitting in lotus position，一種禪坐姿勢）忽然出現。這樣的菩薩遍滿其佛剎，沒有聲聞（Sravaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）的名稱，只有如來（Tathagata，佛的稱號）所變化的，前往十方為眾生說三乘法（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）。』這時，師子勇猛雷音菩薩（Simhavikramin-meghanirghosa Bodhisattva，菩薩名）對佛說：『世尊！文殊師利將來成佛，名號是什麼？』佛說：『善男子！這位文殊師利成佛的時候，名為普見（Samantadarśana）。因為什麼緣故名為普見？因為這位如來在十方無量百千億那由他（Nayuta，數量單位）的諸佛剎中，普遍令眾生都能見到。如果眾生見到這位佛，必定能夠證得阿耨多羅三藐三菩提。普見如來雖然還沒有成佛，如果我現在以及我滅度之後，有人聽到他的名號，也必定能夠證得阿耨多羅三藐三菩提，唯獨已經進入離生之位（離欲界之位）以及心胸狹隘的人除外。』

【English Translation】 English version 'Can the dust be counted and its number known?' The answer was: 'No, World Honored One!' The Buddha said: 'Good man! Manjusri's (Manjusri, name of a Bodhisattva) unobstructed heavenly eye sees countless Buddhas in the East, and their number exceeds even that. The same is true in the South, West, North, the four intermediate directions, above, and below.' Then, Manjusri said to the Buddha: 'World Honored One! I have this vow, to make a Buddha-field (Buddha-field, the world where a Buddha teaches) out of Buddha-worlds as numerous as the sands of the Ganges (Ganges river sand, an extremely large number), adorned with countless exquisite treasures. If it is not so, I will never attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Furthermore, World Honored One! I also have a vow that in my Buddha-field there will be a Bodhi tree (Bodhi tree, the tree of enlightenment), its size exactly equal to a great chiliocosm (Great chiliocosm, a unit in Buddhist cosmology), and the light of that tree will illuminate the entire Buddha-field. Furthermore, World Honored One! I also have a vow that after I sit under the Bodhi tree and attain Anuttara-samyak-sambodhi and even Nirvana (Nirvana, cessation of suffering), I will not rise from this seat during that time, but will transform myself to pervade countless Buddha-fields in the ten directions, teaching the Dharma to all beings. Furthermore, World Honored One! I also have a vow that in my Buddha-field there will be no name of woman, only a multitude of Bodhisattvas (Bodhisattva, an enlightened practitioner), free from the defilements of afflictions, possessing pure Brahmacarya (Brahmacarya, pure conduct), and at the time of their birth, the Kasaya (Kasaya, monastic robe) will naturally appear on their bodies, and they will suddenly appear sitting in the lotus position (sitting in lotus position, a meditation posture). Such Bodhisattvas will fill the Buddha-field, and there will be no names of Sravakas (Sravaka, one who hears the Dharma and practices) or Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment alone), except for those transformed by the Tathagata (Tathagata, title of a Buddha), who go to the ten directions to teach the Three Vehicles (Three Vehicles, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) to all beings.' At that time, Simhavikramin-meghanirghosa Bodhisattva (Simhavikramin-meghanirghosa Bodhisattva, name of a Bodhisattva) said to the Buddha: 'World Honored One! What will be the name of Manjusri when he becomes a Buddha in the future?' The Buddha said: 'Good man! When this Manjusri becomes a Buddha, he will be named Samantadarśana (Samantadarśana). Why is he named Samantadarśana? Because this Tathagata will universally enable all beings to see him in countless Nayutas (Nayuta, a unit of number) of Buddha-fields in the ten directions. If beings see this Buddha, they will surely attain Anuttara-samyak-sambodhi. Although Samantadarśana Tathagata has not yet become a Buddha, if anyone hears his name now or after my Nirvana, they will also surely attain Anuttara-samyak-sambodhi, except for those who have already entered the stage of being free from birth (stage of being free from desire) and those with narrow minds.'

文殊師利又白佛言：「世尊！我復有愿，如阿彌陀佛剎以法喜為食，而我剎中菩薩初生起食念時，即便百味盈滿於缽在右手中，尋作是念：『若未供養十方諸佛，及施貧窮苦惱眾生餓鬼等類令其飽足，而我決定不應自食。』作此念時，得五神通乘空無礙，往於十方無量無數諸佛剎中，以食供養諸佛如來及聲聞眾，又于貧苦諸眾生類亦皆周給，復為說法令離渴愛，於一念頃還至本處。複次世尊！我復有愿，於我剎中諸菩薩等初生之時，所須衣服於其手中隨意皆出種種衣寶，鮮潔稱體應沙門服。便作是念：『若未供養十方諸佛，不應自用。』於一念中往詣十方無量佛剎，以此衣寶獻諸佛已，還至本處方自受用。複次世尊！我復有愿，我佛剎中諸菩薩眾所得財寶及諸資具，要先分施諸佛、聲聞，遍供養已然後受用。又我剎中遠離八難及不善法，既無過咎亦無禁戒，無有苦惱諸不悅意。」

時師子勇猛白佛言：「世尊！而彼佛剎名為何等？」

佛言：「彼剎名隨愿積集清凈圓滿。」

師子勇猛言：「世尊！彼佛世界在何方所？」

佛言：「在於南方，此娑婆世界亦當在彼佛剎之中。」

文殊師利又白佛言：「我復有愿，我佛剎中積集無量妙寶所成，復以無量摩尼妙寶間錯莊嚴。其摩尼寶

【現代漢語翻譯】現代漢語譯本文殊師利菩薩又對佛說：『世尊！我還有個願望，就像阿彌陀佛的佛土以法喜為食物一樣，我的佛土中的菩薩初生起吃飯的念頭時，立刻就有百味俱全的食物盛滿在右手中的缽里。他們會這樣想：『如果我沒有先供養十方諸佛，並且佈施給貧窮困苦的眾生和餓鬼等，讓他們都吃飽，我決不應該自己吃。』當他們這樣想的時候，就能獲得五種神通，乘空無礙地前往十方無量無數的佛土，用食物供養諸佛如來和聲聞眾，也賙濟那些貧苦的眾生，還為他們說法，使他們脫離渴愛的煩惱，在一念之間就回到原來的地方。』『再者，世尊！我還有個願望，在我的佛土中，菩薩們初生的時候，他們所需要的衣服會隨意地從手中出現，各種各樣的衣寶，既鮮艷又潔凈，而且合身，適合沙門穿著。他們會這樣想：『如果我沒有先供養十方諸佛，就不應該自己使用。』在一念之間，他們會前往十方無量佛土，把這些衣寶供養諸佛，然後回到原來的地方才自己使用。『再者，世尊！我還有個願望，我的佛土中的菩薩們所得到的財寶和各種資具，一定要先分給諸佛和聲聞，普遍供養之後才自己享用。而且我的佛土遠離八難（八種難以修行佛法的障礙）和不善的法，既沒有過錯也沒有禁戒，沒有痛苦和不愉快的事情。』這時，師子勇猛菩薩對佛說：『世尊！那個佛土叫什麼名字呢？』佛說：『那個佛土名叫隨愿積集清凈圓滿。』師子勇猛菩薩說：『世尊！那個佛世界在什麼地方呢？』佛說：『在南方，這個娑婆世界也應當在那佛土之中。』文殊師利菩薩又對佛說：『我還有個願望，我的佛土由無量珍寶構成，又用無量摩尼寶珠交錯裝飾。那些摩尼寶珠

【English Translation】 English version Manjushri (文殊師利) Bodhisattva then said to the Buddha, 'World Honored One! I have another vow. Just as Amitabha's (阿彌陀佛) Buddha-land takes the joy of Dharma as food, when the Bodhisattvas in my Buddha-land first have the thought of eating, immediately a bowl filled with all kinds of delicious food appears in their right hand. They will think, 'If I have not first made offerings to the Buddhas of the ten directions, and given to the poor, suffering beings, and hungry ghosts, etc., to satisfy their hunger, I should definitely not eat myself.' When they think this, they will obtain the five supernatural powers, travel freely through the air without obstruction, go to the immeasurable Buddha-lands of the ten directions, offer food to all the Buddhas, Tathagatas, and Shravakas, also provide for the poor and suffering beings, and preach the Dharma to them, enabling them to be free from the thirst of desire. In a single moment, they will return to their original place.' 'Furthermore, World Honored One! I have another vow. In my Buddha-land, when the Bodhisattvas are first born, the clothes they need will appear at will in their hands, all kinds of precious garments, both fresh and clean, and fitting for a Shramana (沙門). They will think, 'If I have not first made offerings to the Buddhas of the ten directions, I should not use them myself.' In a single moment, they will go to the immeasurable Buddha-lands of the ten directions, offer these precious garments to the Buddhas, and then return to their original place to use them themselves.' 'Furthermore, World Honored One! I have another vow. The wealth and various resources that the Bodhisattvas in my Buddha-land obtain must first be distributed to the Buddhas and Shravakas, and after making offerings to all, they will then use them themselves. Moreover, my Buddha-land is far from the eight difficulties (八難) and unwholesome dharmas. There are neither faults nor precepts, and there is no suffering or unpleasantness.' At this time, Simha Vikridita (師子勇猛) Bodhisattva said to the Buddha, 'World Honored One! What is the name of that Buddha-land?' The Buddha said, 'That Buddha-land is called 'Accumulation of Wishes, Pure and Perfect' (隨愿積集清凈圓滿).' Simha Vikridita Bodhisattva said, 'World Honored One! Where is that Buddha-world located?' The Buddha said, 'It is in the south. This Saha world (娑婆世界) will also be within that Buddha-land.' Manjushri Bodhisattva then said to the Buddha, 'I have another vow. My Buddha-land is made of immeasurable precious treasures, and is adorned with immeasurable Mani (摩尼) jewels. Those Mani jewels

，於十方界所未曾有甚為難得。如是寶名，俱胝歲中說不能盡。隨諸菩薩樂見彼剎金為體者即見為金，樂見銀體即見為銀，然于見金未曾損減。樂見頗梨、琉璃、馬瑙、赤真珠等無量諸寶，各隨所見皆不相礙。如是栴檀香體、阿伽羅香乃至赤栴檀等、各隨樂見亦復如是。又彼剎中不以日月摩尼星火等光之所照見，彼諸菩薩皆以自身光明照于千億那由他剎。又彼剎中以花開為晝、花合為夜，隨諸菩薩所樂時節即皆應之，然無寒暑及老病死。若諸菩薩隨其所樂欲證菩提，即往余剎，于兜率天壽盡降生而證菩提。此佛剎中無有涅槃。百千種樂於虛空中雖不現相而聞其音，此樂不出順貪愛聲，但出諸波羅蜜佛法僧聲，及菩薩藏法門之聲，隨諸菩薩所解妙法皆悉得聞。又諸菩薩若欲見佛，隨所詣處經行坐立，應念即睹普見如來坐菩提樹。若諸菩薩於法有疑，但見彼佛，不待解釋疑網皆斷解了法義。」

爾時會中無量百千億那由他諸菩薩眾同聲說言：「若有得聞普見佛名，彼人便得最上善利，何況生於彼佛土者。若有得聞此文殊師利授記法門，及聞文殊師利名者，是則名為面見諸佛。」

是時佛告諸菩薩言：「如是如是，如汝所說。善男子！若有受持百千億諸佛名號，若復有稱文殊師利菩薩名者，福多於彼，何況稱于

【現代漢語翻譯】現代漢語譯本：在十方世界中，這是前所未有的，極其難得的景象。這樣的寶名，即使在俱胝歲中也無法完全述說。菩薩們喜歡看到那個佛土是金的，就看到是金的；喜歡看到是銀的，就看到是銀的，然而看到金的時候，並沒有減少銀的顯現。喜歡看到水晶、琉璃、瑪瑙、赤真珠等無量珍寶，各自隨著所見，都不會互相妨礙。像那樣，栴檀香的本體、阿伽羅香乃至赤栴檀等，也各自隨著喜歡看到的而顯現。而且，那個佛土不是靠日月、摩尼、星火等光來照亮的，那裡的菩薩都用自身的光明照耀千億那由他佛土。那個佛土以花開為白天，花合為夜晚，隨著菩薩們喜歡的時節而變化，沒有寒冷、炎熱以及衰老、疾病和死亡。如果菩薩們隨著自己的意願想要證得菩提，就前往其他佛土，在兜率天壽命結束后降生並證得菩提。這個佛土中沒有涅槃。百千種美妙的音樂在虛空中，雖然沒有具體的形象，卻能聽到聲音，這些音樂不是出自順應貪愛的聲音，而是出自諸波羅蜜（paramita，意為到達彼岸）佛法僧的聲音，以及菩薩藏法門的聲音，隨著菩薩們所理解的微妙佛法，都能聽到。而且，菩薩們如果想見到佛，無論走到哪裡，經行、坐立，只要一念，就能看到普見如來（Samantadarśana，意為普見）坐在菩提樹下。如果菩薩們對佛法有疑問，只要見到那位佛，不用解釋，疑惑的網就會斷開，理解佛法的意義。當時，法會中無量百千億那由他菩薩們同聲說道：『如果有人聽到普見佛的名號，那個人就能得到最上等的利益，更何況是生在那個佛土的人。如果有人聽到這文殊師利（Mañjuśrī，意為妙吉祥）的授記法門，以及聽到文殊師利的名字，這就叫做面見諸佛。』這時，佛告訴諸菩薩說：『是這樣的，是這樣的，正如你們所說。善男子！如果有人受持百千億諸佛的名號，如果有人稱念文殊師利菩薩的名號，他的福德比前者更多，更何況是稱念普見如來的名號呢？』

【English Translation】 English version: In the ten directions, this is unprecedented and extremely rare. Such a precious name cannot be fully described even in kotis of years. If Bodhisattvas wish to see that Buddha-land as gold, they see it as gold; if they wish to see it as silver, they see it as silver, yet the appearance of gold does not diminish the appearance of silver. If they wish to see crystal, lapis lazuli, agate, red pearls, and other countless treasures, each appears according to their wish without obstructing the others. Similarly, the essence of sandalwood, agaru incense, and even red sandalwood, each appears according to what one wishes to see. Moreover, that Buddha-land is not illuminated by the light of the sun, moon, mani jewels, or stars; the Bodhisattvas there illuminate thousands of billions of nayutas of Buddha-lands with their own light. In that land, the opening of flowers is day, and the closing of flowers is night. It changes according to the seasons that the Bodhisattvas desire, without cold, heat, old age, sickness, or death. If Bodhisattvas wish to attain Bodhi according to their desire, they go to other Buddha-lands, and after their lifespan in the Tusita Heaven, they are born and attain Bodhi. There is no Nirvana in this Buddha-land. Hundreds of thousands of kinds of beautiful music are in the void, and although they have no concrete form, their sounds can be heard. These sounds do not arise from the sounds of attachment and desire, but from the sounds of the Paramitas (perfections), the Buddha, Dharma, and Sangha, as well as the teachings of the Bodhisattva Pitaka. Whatever subtle Dharma the Bodhisattvas understand, they can hear it. Furthermore, if Bodhisattvas wish to see the Buddha, wherever they go, whether walking, sitting, or standing, with a single thought, they can see Samantadarśana (the All-Seeing) Tathagata sitting under the Bodhi tree. If Bodhisattvas have doubts about the Dharma, they only need to see that Buddha, and without explanation, the net of doubts will be broken, and they will understand the meaning of the Dharma. At that time, countless hundreds of thousands of billions of nayutas of Bodhisattvas in the assembly said in unison: 'If anyone hears the name of the Buddha Samantadarśana, that person will obtain the highest benefit, let alone those who are born in that Buddha-land. If anyone hears this prophecy Dharma of Mañjuśrī (Gentle Glory), and hears the name of Mañjuśrī, it is called seeing all the Buddhas face to face.' At that time, the Buddha said to the Bodhisattvas: 'It is so, it is so, as you have said. Good men! If anyone upholds the names of hundreds of thousands of billions of Buddhas, and if anyone recites the name of Bodhisattva Mañjuśrī, their merit is greater than the former, let alone reciting the name of Samantadarśana Tathagata?'

普見佛名。何以故？彼百千億那由他佛利益眾生，不及文殊師利於一劫中所作饒益。」

爾時眾中無量百千億那由他天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，同聲唱言：「南無文殊師利童真菩薩。南無普見如來、應、正等覺。」說此語已，八萬四千億那由他眾生髮阿耨多羅三藐三菩提心，無量眾生善根成熟於三乘中得不退轉。

文殊師利又白佛言：「我復有愿，如我所見無量無數百千億那由他諸佛世尊，而彼諸佛所有佛剎功德莊嚴，如是一切皆令置我一佛剎中，唯除二乘及五濁等。世尊！若我自說佛剎功德種種莊嚴，過恒沙劫亦不能盡。如我所愿，唯佛能知。」

佛言：「如是。文殊師利！如來知見於三世中無有限礙。」

爾時眾中有諸菩薩作如是念：「文殊師利所得佛剎功德莊嚴，與阿彌陀佛剎，為等不耶？」

爾時世尊知彼菩薩心之所念，即告師子勇猛言：「善男子！譬如有人析一毛為百分，以一分毛于大海中取一滴水。此一滴水喻阿彌陀佛剎莊嚴，彼大海水喻普見如來佛剎莊嚴，復過於此。何以故？普見如來佛剎莊嚴不思議故。」

爾時師子勇猛白佛言：「世尊！如是等類佛剎莊嚴，於三世佛剎頗更有不？」

佛言：「有。善男子

【現代漢語翻譯】現代漢語譯本：普見佛（普見如來，佛名）的名號。為什麼呢？因為那百千億那由他（數量單位，表示極大的數字）佛利益眾生，也不及文殊師利（菩薩名）在一劫（時間單位，表示極長的時間）中所作的饒益。當時，眾中無量百千億那由他天（天神）、龍（神獸）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、人非人等，同聲唱言：『南無（皈依）文殊師利童真菩薩。南無普見如來、應（應供）、正等覺（佛的稱號）。』說完此語，八萬四千億那由他眾生髮阿耨多羅三藐三菩提心（無上正等正覺之心），無量眾生善根成熟，在三乘（聲聞乘、緣覺乘、菩薩乘）中得不退轉。文殊師利又對佛說：『我還有愿，如我所見無量無數百千億那由他諸佛世尊，而那些諸佛所有的佛剎（佛的國土）功德莊嚴，像這樣的一切都令安置在我一個佛剎中，唯獨排除二乘（聲聞乘、緣覺乘）及五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）等。世尊！如果我自己說佛剎功德種種莊嚴，即使經過恒河沙數（數量單位，表示極大的數字）的劫也說不完。如我所愿，只有佛才能知道。』佛說：『是的。文殊師利！如來（佛的自稱）的知見在三世（過去、現在、未來）中沒有限制和障礙。』當時，眾中有一些菩薩這樣想：『文殊師利所得的佛剎功德莊嚴，與阿彌陀佛（佛名）的佛剎，是相等還是不相等呢？』當時，世尊（佛的稱號）知道那些菩薩心中所想，就告訴師子勇猛（菩薩名）說：『善男子！譬如有人把一根毛髮分成一百份，用其中一份毛髮在大海中取一滴水。這一滴水比喻阿彌陀佛的佛剎莊嚴，那大海水比喻普見如來的佛剎莊嚴，而且還超過這個比喻。為什麼呢？因為普見如來的佛剎莊嚴不可思議。』當時，師子勇猛對佛說：『世尊！像這樣等類的佛剎莊嚴，在三世佛剎中還有更殊勝的嗎？』佛說：『有。善男子！』

【English Translation】 English version: The name of Buddha Pujian (Pujian Rulai, the name of a Buddha). Why is that? Because the benefit to sentient beings by those hundreds of thousands of billions of nayutas (a unit of large numbers) of Buddhas is not as much as the benefit that Manjushri (name of a Bodhisattva) has done in one kalpa (a unit of time, representing a very long time). At that time, countless hundreds of thousands of billions of nayutas of devas (gods), nagas (divine beasts), yakshas (guardian deities), gandharvas (celestial musicians), asuras (demi-gods), garudas (golden-winged bird gods), kinnaras (celestial singers), mahoragas (great serpent gods), humans and non-humans, etc., all chanted in unison: 『Namo (homage to) Manjushri, the pure Bodhisattva. Namo Pujian Rulai, Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one).』 After saying this, eighty-four thousand billion nayutas of sentient beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, perfect enlightenment), and countless sentient beings' roots of goodness matured, and they became irreversible in the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). Manjushri then said to the Buddha: 『I have another wish, as I have seen countless hundreds of thousands of billions of nayutas of Buddhas, and all the meritorious adornments of those Buddhas' Buddha-lands (Buddha's realms), I wish to place all of them in my one Buddha-land, except for the Two Vehicles (Shravakayana, Pratyekabuddhayana) and the Five Turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity), etc. World Honored One! If I were to describe the various adornments of the meritorious virtues of the Buddha-lands myself, I would not be able to finish even after countless kalpas like the sands of the Ganges River (a unit of large numbers). As I wish, only the Buddha knows.』 The Buddha said: 『So it is. Manjushri! The Tathagata's (self-reference of the Buddha) knowledge and vision are without limit or obstruction in the three periods of time (past, present, future).』 At that time, some Bodhisattvas in the assembly thought: 『Are the meritorious adornments of the Buddha-land obtained by Manjushri equal to or not equal to the Buddha-land of Amitabha (name of a Buddha)?』 At that time, the World Honored One (title of the Buddha), knowing what those Bodhisattvas were thinking, told Simha Vikridita (name of a Bodhisattva): 『Good man! It is like someone dividing a single hair into one hundred parts, and taking one drop of water from the ocean with one part of the hair. This one drop of water is a metaphor for the adornments of Amitabha's Buddha-land, and the water of the ocean is a metaphor for the adornments of Pujian Rulai's Buddha-land, and it is even greater than this metaphor. Why is that? Because the adornments of Pujian Rulai's Buddha-land are inconceivable.』 At that time, Simha Vikridita said to the Buddha: 『World Honored One! Are there any Buddha-lands with adornments of this kind that are even more superior in the Buddha-lands of the three periods of time?』 The Buddha said: 『Yes. Good man!』

！東方去此過百億恒河沙世界，有佛剎名住最上愿。彼中有佛，名普光常多功德海王。彼佛壽命無量無邊，常為菩薩而演說法。善男子！彼佛剎土功德莊嚴，與普見佛剎等無有異。善男子！有四菩薩被不思議弘誓之鎧，而於此愿決定成滿，亦當得此佛剎莊嚴如普見如來。」

時師子勇猛言：「愿佛說彼菩薩名號及其住處，復愿示彼普光常多功德海王如來佛剎，令此大眾多所利益。何以故？此諸菩薩若見聞已，於此所愿當得成滿。」

佛言：「善男子！汝等諦聽，當爲汝說。善男子！彼一菩薩名光明幢，在於東方無憂德佛剎。次名智上，在於南方智王如來佛剎。次名諸根寂靜，在於西方慧積如來佛剎。次名愿慧，在於北方那羅延如來佛剎。」

爾時世尊以神通力現普光常多功德海王如來佛剎，令此大會見彼如來及菩薩眾，並其佛剎功德莊嚴，昔所未見亦未曾聞，而彼一切皆不思議。無量百千億那由他寶間錯莊嚴，於一劫中說彼功德亦不能盡，眾皆明見如觀掌中庵摩勒果。彼菩薩身長四萬二千由旬，佛身長八萬四千由旬，光明洞照如閻浮檀金山，成就廣大功德莊嚴。坐大菩提樹下，諸菩薩眾恭敬圍繞，現百千億諸變化事，往詣十方諸世界中，為諸眾生而演說法。是時佛告諸菩薩言：「善男子！汝等見彼

【現代漢語翻譯】現代漢語譯本：'善男子！從這裡向東方經過百億恒河沙數的世界，有一個佛國叫做住最上愿（意為安住于最殊勝的願力）。那裡有一尊佛，名為普光常多功德海王（意為具有普遍光明、恒常無量功德如海的王者）。那尊佛的壽命無量無邊，常常為菩薩們演說佛法。善男子！那個佛國的功德莊嚴，與普見佛（意為普遍見到一切的佛）的佛國一樣，沒有任何差別。善男子！有四位菩薩披著不可思議的弘大誓願的鎧甲，他們在這個願力中必定成就圓滿，也將會得到像普見如來那樣的佛國莊嚴。' 當時，師子勇猛（菩薩名）說道：'愿佛陀宣說那些菩薩的名號以及他們所住的地方，並且希望展示普光常多功德海王如來的佛國，讓在場的眾人都能得到利益。為什麼呢？因為這些菩薩如果能夠見到或聽到這些，他們所發的願望就能夠成就圓滿。' 佛陀說：'善男子！你們仔細聽，我將為你們講述。善男子！第一位菩薩名為光明幢（意為如光明般照耀的旗幟），在東方無憂德佛（意為沒有憂愁煩惱的功德佛）的佛國。第二位菩薩名為智上（意為智慧至上），在南方智王如來（意為智慧之王如來）的佛國。第三位菩薩名為諸根寂靜（意為六根清凈寂靜），在西方慧積如來（意為智慧積累如來）的佛國。第四位菩薩名為愿慧（意為願力與智慧），在北方那羅延如來（意為堅固如金剛的那羅延如來）的佛國。' 這時，世尊以神通力顯現普光常多功德海王如來的佛國，讓在場的大眾見到那尊如來以及菩薩們，還有那個佛國的功德莊嚴，這些都是他們過去從未見過也從未聽聞的，而這一切都是不可思議的。無數百千億那由他的寶物交錯裝飾，即使在一個劫的時間裡講述那些功德也無法說完，所有人都清楚地看到，就像觀看手中的庵摩勒果（一種果實）一樣。那些菩薩的身高有四萬二千由旬，佛陀的身高有八萬四千由旬，光明照耀如同閻浮檀金山（一種金山），成就了廣大的功德莊嚴。他們坐在大菩提樹下，菩薩們恭敬地圍繞著，顯現百千億種變化，前往十方世界，為眾生演說佛法。這時，佛陀告訴諸位菩薩說：'善男子！你們見到那尊佛了嗎？'

【English Translation】 English version: 'Good men, going east from here, passing through hundreds of billions of Ganges sand-like worlds, there is a Buddha land named 'Dwelling in the Highest Vow' (meaning residing in the most supreme vow). There is a Buddha there named 'Universal Light, Constant, Abundant Merit Sea King' (meaning a king with universal light, constant and immeasurable merits like the sea). That Buddha's lifespan is immeasurable and boundless, and he constantly expounds the Dharma for Bodhisattvas. Good men, the meritorious adornments of that Buddha land are no different from those of the Buddha land of 'Universal Vision Buddha' (meaning the Buddha who sees all universally). Good men, there are four Bodhisattvas who are clad in the armor of inconceivable great vows, and they will surely achieve fulfillment in this vow, and they will also attain the adornments of that Buddha land like the Tathagata of Universal Vision.' At that time, Lion Courage (a Bodhisattva's name) said, 'May the Buddha speak the names of those Bodhisattvas and their dwelling places, and also show the Buddha land of the Tathagata Universal Light, Constant, Abundant Merit Sea King, so that the great assembly here may benefit. Why is that? Because if these Bodhisattvas see or hear these things, their vows will be fulfilled.' The Buddha said, 'Good men, listen carefully, I will tell you. Good men, the first Bodhisattva is named 'Light Banner' (meaning a banner that shines like light), and he is in the Buddha land of the 'Worry-Free Virtue Buddha' (meaning the Buddha of merit without worries and afflictions) in the east. The second is named 'Supreme Wisdom' (meaning supreme wisdom), and he is in the Buddha land of the Tathagata 'Wisdom King' (meaning the Tathagata who is the king of wisdom) in the south. The third is named 'Tranquility of the Senses' (meaning the tranquility and purity of the six senses), and he is in the Buddha land of the Tathagata 'Accumulation of Wisdom' (meaning the Tathagata of accumulated wisdom) in the west. The fourth is named 'Vow Wisdom' (meaning the wisdom of vows), and he is in the Buddha land of the Tathagata 'Narayana' (meaning the Narayana Tathagata who is as firm as a diamond) in the north.' At that time, the World Honored One, with his supernatural power, manifested the Buddha land of the Tathagata Universal Light, Constant, Abundant Merit Sea King, allowing the great assembly to see that Tathagata and the Bodhisattva assembly, as well as the meritorious adornments of that Buddha land. These were things they had never seen or heard before, and all of it was inconceivable. Countless hundreds of thousands of billions of nayutas of treasures were intertwined in decoration, and even if one were to speak of those merits for an eon, it would not be exhausted. Everyone clearly saw it, as if viewing an Amalaka fruit (a kind of fruit) in the palm of their hand. The Bodhisattvas' bodies were 42,000 yojanas tall, and the Buddha's body was 84,000 yojanas tall, with light shining like a Jambudvipa gold mountain (a kind of gold mountain), achieving vast meritorious adornments. They sat under the great Bodhi tree, with the Bodhisattvas respectfully surrounding them, manifesting hundreds of thousands of billions of transformations, going to the ten directions of the world, and expounding the Dharma for sentient beings. At this time, the Buddha said to the Bodhisattvas, 'Good men, have you seen that Buddha?'

如來佛剎莊嚴菩薩眾耶？」

時諸大眾同聲白言：「唯然已見。我等當學此菩薩行，如文殊師利之所修行，我等亦當成就如此莊嚴佛剎。」

爾時世尊熙怡微笑，從其面門放種種色光，照于無量無邊世界。照已還來，繞佛三匝從其頂入。爾時彌勒菩薩白佛言：「世尊！以何因緣現此微笑？」

佛告彌勒：「此大眾中八萬四千菩薩，見彼佛剎莊嚴之事，雖皆發心當欲成就如是佛剎。然于其中有十六善大丈夫，具勝志樂而發大心，彼能成滿如文殊師利所起大愿，余諸菩薩亦速當得阿耨多羅三藐三菩提，所得佛剎功德莊嚴如阿彌陀佛剎。彌勒當知，諸菩薩等志樂既勝所成亦大。志樂勝者，言我成就如文殊師利莊嚴佛土。其餘劣者，雖以信心亦作是語，以此語業猶能棄捨六十億百千那由他劫生死流轉，亦得圓滿五波羅蜜。」

爾時彌勒菩薩見於四方光明幢等四大菩薩，各坐琉璃光明樓閣，有百千億諸天圍繞雨花奏樂，現大神變震動大地而來於此。時彌勒菩薩即白世尊：「請問其事。」

佛言：「善男子！此四菩薩為見我故，四方如來各令至此。」

時彼菩薩既到佛所，頂禮佛足，右繞三匝，退坐一面，彼四菩薩光明遍照此之大會。爾時世尊告諸菩薩言：「善男子！此四善大丈夫志願所趣

【現代漢語翻譯】現代漢語譯本：『如來佛的佛土莊嚴嗎？菩薩們多嗎？』當時，所有大眾同聲回答說：『是的，我們已經看到了。我們應當學習這些菩薩的修行，像文殊師利（Manjusri，智慧的象徵）所修行的那樣，我們也應當成就如此莊嚴的佛土。』這時，世尊（釋迦牟尼佛）面露喜悅的微笑，從他的面門放出種種顏色的光芒，照耀無量無邊的世界。光芒照耀之後又返回，圍繞佛身三圈，從他的頭頂進入。這時，彌勒菩薩（Maitreya，未來佛）問佛說：『世尊！您因為什麼因緣而現出這樣的微笑？』佛告訴彌勒：『這大眾中有八萬四千菩薩，他們看到了佛土莊嚴的事情，雖然都發愿想要成就這樣的佛土。然而，其中有十六位善大丈夫，他們具有殊勝的志向和喜樂，發起了大愿，他們能夠圓滿成就像文殊師利所發起的大愿。其餘的菩薩也很快會證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），所得到的佛土功德莊嚴就像阿彌陀佛（Amitabha，無量光佛）的佛土一樣。彌勒，你應該知道，菩薩們的志向和喜樂越殊勝，所成就的也越大。志向殊勝的人，會說我要成就像文殊師利那樣莊嚴的佛土。其餘志向較弱的人，雖然也以信心這樣說，但僅僅是這種語言行為，就能讓他們捨棄六十億百千那由他劫的生死流轉，也能圓滿五波羅蜜（Pāramitā，到達彼岸的修行）。』這時，彌勒菩薩看到從四方有光明幢等四大菩薩，各自坐在琉璃光明樓閣中，有百千億諸天圍繞，散花奏樂，顯現大神變，震動大地而來這裡。這時，彌勒菩薩就問世尊：『請問這是怎麼回事？』佛說：『善男子！這四位菩薩是爲了見我，四方如來各自讓他們來到這裡。』當時，那四位菩薩來到佛前，頂禮佛足，右繞三圈，退坐在一旁，那四位菩薩的光明遍照整個大會。這時，世尊告訴諸位菩薩說：『善男子！這四位善大丈夫的志願所趨』

【English Translation】 English version: 『Is the Buddha's land adorned? Are there many Bodhisattvas?』 At that time, all the assembly said in one voice: 『Yes, we have seen it. We should learn the practice of these Bodhisattvas, as Manjusri (symbol of wisdom) has practiced, and we should also achieve such an adorned Buddha land.』 Then, the World Honored One (Shakyamuni Buddha) smiled with joy, and from his face emitted various colors of light, illuminating immeasurable and boundless worlds. After the light illuminated, it returned, circled the Buddha three times, and entered from the top of his head. At this time, Bodhisattva Maitreya (the future Buddha) asked the Buddha: 『World Honored One! For what reason do you show such a smile?』 The Buddha told Maitreya: 『Among this assembly, there are eighty-four thousand Bodhisattvas who have seen the adornment of the Buddha land, and although they have all vowed to achieve such a Buddha land. However, among them, there are sixteen great and virtuous men who have superior aspirations and joy, and have made great vows. They can fully accomplish the great vows made by Manjusri. The rest of the Bodhisattvas will also quickly attain Anuttara-samyak-sambodhi (supreme enlightenment), and the merits and adornments of the Buddha land they obtain will be like the Buddha land of Amitabha (Infinite Light Buddha). Maitreya, you should know that the more superior the aspirations and joy of the Bodhisattvas, the greater their achievements. Those with superior aspirations will say, 「I will achieve a Buddha land as adorned as that of Manjusri.」 The rest, with weaker aspirations, although they also say this with faith, just this verbal act can enable them to abandon the cycle of birth and death for sixty billion hundred thousand nayuta kalpas, and they can also perfect the five Paramitas (perfections).』 At this time, Bodhisattva Maitreya saw four great Bodhisattvas, such as Light Banner, coming from the four directions, each sitting in a crystal light pavilion, surrounded by hundreds of billions of devas, scattering flowers and playing music, manifesting great divine transformations, and shaking the earth as they came here. At this time, Bodhisattva Maitreya asked the World Honored One: 『Please, what is the matter?』 The Buddha said: 『Good man! These four Bodhisattvas have come here to see me, and the Tathagatas of the four directions have each sent them here.』 At that time, the four Bodhisattvas arrived before the Buddha, bowed at the Buddha's feet, circled him three times to the right, and retreated to sit on one side. The light of the four Bodhisattvas illuminated the entire assembly. At this time, the World Honored One told the Bodhisattvas: 『Good men! The aspirations of these four great and virtuous men are directed towards』

皆不思議，應當尊重請其法要。而彼所愿，于諸菩薩最為殊勝。若有善男子善女人得見之者，必定當得阿耨多羅三藐三菩提，棄捨二十億劫生死流轉，具足圓滿五波羅蜜。若有女人聞此菩薩名者，速得舍離女人之身。」於是世尊即攝神力，而彼佛剎忽然不現。

文殊師利白佛言：「世尊！一切諸法皆悉如幻。何以故？譬如幻師幻為隱現，諸法生滅亦復如是。而此生滅即無生滅，以無生滅是則平等。菩薩修此平等，便能證得無上菩提。」

智上菩薩白文殊師利言：「於此菩提云何證得？」

文殊師利言：「此菩提者非是可得，亦非可壞、非可住著。」

智上白言：「而此菩提非以住得、非不住得。何以故？以彼法性本來無生，非曾有、非當有、亦非可壞，是故無得。」

文殊師利謂智上等諸菩薩曰：「云何名為說一相法門？」

彌勒菩薩曰：「若有不見蘊界處，亦非不見，無所分別，亦不見集散，是名說一相法門。」

師子勇猛雷音菩薩曰：「若不作種種分別，此是凡夫法、此是二乘法，此則不違法性，入於一相所謂無相，是名說一相法門。」

樂見菩薩曰：「若有修真如行，而亦不作真如之想，於此甚深無所分別，是名說一相法門。」

無礙辯菩薩曰：「若

【現代漢語翻譯】現代漢語譯本：這些都是不可思議的，應當尊重並請教他們的法要。而他們所發之愿，在所有菩薩中最為殊勝。如果有善男子善女人能夠見到他們，必定能夠證得阿耨多羅三藐三菩提（無上正等正覺），捨棄二十億劫的生死流轉，具足圓滿五波羅蜜（佈施、持戒、忍辱、精進、禪定）。如果有女人聽到這位菩薩的名號，就能迅速舍離女人的身體。」於是世尊就收回神通之力，那個佛剎忽然消失不見。文殊師利菩薩對佛說：『世尊！一切諸法都如幻象一般。為什麼呢？譬如幻術師變幻出隱現，諸法的生滅也是如此。而這生滅即是無生滅，因為無生滅就是平等。菩薩修習這種平等，就能證得無上菩提。』智上菩薩對文殊師利菩薩說：『這菩提如何證得呢？』文殊師利菩薩說：『這菩提不是可以得到的，也不是可以毀壞的，也不是可以執著的。』智上菩薩說：『這菩提不是通過住著而得到，也不是通過不住著而得到。為什麼呢？因為那法性本來無生，不是曾經有，也不是將來有，也不是可以毀壞的，所以是無所得。』文殊師利菩薩對智上等諸菩薩說：『什麼叫做說一相法門呢？』彌勒菩薩說：『如果有人不見五蘊（色、受、想、行、識）、十二界（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法；眼識、耳識、鼻識、舌識、身識、意識），也不是不見，沒有分別，也不見聚集和消散，這就叫做說一相法門。』師子勇猛雷音菩薩說：『如果不作種種分別，說這是凡夫法，這是二乘法，這就不會違背法性，進入一相，也就是無相，這就叫做說一相法門。』樂見菩薩說：『如果有人修習真如之行，也不作真如之想，對於這甚深之處沒有分別，這就叫做說一相法門。』無礙辯菩薩說：『如果

【English Translation】 English version: All are inconceivable, and one should respect and request their Dharma teachings. And their vows are the most excellent among all Bodhisattvas. If any good man or good woman sees them, they will surely attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), abandon the cycle of birth and death for twenty billion kalpas, and fully accomplish the five paramitas (generosity, morality, patience, diligence, and meditation). If any woman hears the name of this Bodhisattva, she will quickly abandon her female body.』 Then the World Honored One withdrew his divine power, and that Buddha-land suddenly disappeared. Manjushri Bodhisattva said to the Buddha, 『World Honored One! All dharmas are like illusions. Why is that? Just as a magician creates illusions of appearance and disappearance, the arising and ceasing of dharmas are also like that. And this arising and ceasing is itself non-arising and non-ceasing, because non-arising and non-ceasing is equality. A Bodhisattva who cultivates this equality can attain unsurpassed Bodhi.』 Jishang Bodhisattva said to Manjushri Bodhisattva, 『How is this Bodhi attained?』 Manjushri Bodhisattva said, 『This Bodhi is not something that can be attained, nor can it be destroyed, nor can it be clung to.』 Jishang Bodhisattva said, 『This Bodhi is not attained through dwelling, nor through non-dwelling. Why is that? Because that Dharma-nature is originally unborn, it was not, it will not be, nor can it be destroyed, therefore there is no attainment.』 Manjushri Bodhisattva said to Jishang and the other Bodhisattvas, 『What is called the Dharma-gate of speaking of one characteristic?』 Maitreya Bodhisattva said, 『If one does not see the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen dhatus (sense organs, sense objects, and sense consciousnesses), and also does not not see, without any discrimination, and also does not see gathering and scattering, this is called the Dharma-gate of speaking of one characteristic.』 Lion's Courageous Thunder Sound Bodhisattva said, 『If one does not make various discriminations, saying this is the dharma of ordinary beings, this is the dharma of the two vehicles, then one does not violate the Dharma-nature, and enters into one characteristic, which is non-characteristic, this is called the Dharma-gate of speaking of one characteristic.』 Joyful Seeing Bodhisattva said, 『If one cultivates the practice of Suchness, and also does not form the thought of Suchness, and has no discrimination in this profound place, this is called the Dharma-gate of speaking of one characteristic.』 Unobstructed Eloquence Bodhisattva said, 『If』

能究竟盡于諸法，亦以此法為他演說，是名說一相法門。」

善思菩薩曰：「若以思議入不思議，此不思議亦不可得，是名說一相法門。」

妙離塵菩薩曰：「若有不染一切相，亦非染非不染，無違無順亦無迷惑，非一非二亦非種種，不取不捨，是名說一相法門。」

娑竭羅菩薩曰：「若有能入如海難入甚深之法，而於此法亦不分別，雖為他說而無說想，是名說一相法門。」

月上菩薩曰：「若於一切眾生心行平等，猶如滿月，無眾生想，是名說一相法門。」

離憂闇菩薩曰：「云何拔眾生憂箭？謂我我所是彼憂根。若能住我我所平等，是名說一相法門。」

無所緣菩薩曰：「若不攀緣欲界色界無色界、聲聞法緣覺法及諸佛法，是名說一相法門。」

普見菩薩曰：「若說法時應說平等法，謂空法平等，亦無空想及平等想，是名說一相法門。」

凈三輪菩薩曰：「若說法時應凈三輪，謂所為眾生我不可得，亦不分別自為法師，于所說法而無住著，如是說法是名說一相法門。」

成就行菩薩曰：「若有能說於一切法修平等行，所知如實非文字說，以一切法離言說故，是名說一相法門。」

深行菩薩曰：「若有能說了達一切甚深之法，亦不見彼能說所說及與

【現代漢語翻譯】現代漢語譯本『能夠徹底通達一切法，並且用這種法為他人演說，這叫做說一相法門。』善思菩薩說：『如果用思議進入不可思議，那麼這個不可思議也是不可得的，這叫做說一相法門。』妙離塵菩薩說：『如果能不執著於一切相，既非執著也非不執著，沒有違背也沒有順從，也沒有迷惑，既非一也非二，也非種種，不取也不捨，這叫做說一相法門。』娑竭羅菩薩說：『如果能夠進入像大海一樣難以進入的甚深之法，並且對於這種法也不分別，雖然為他人說法卻沒有說法的想法，這叫做說一相法門。』月上菩薩說：『如果對於一切眾生的心行都平等對待，就像滿月一樣，沒有眾生的想法，這叫做說一相法門。』離憂闇菩薩說：『如何拔除眾生的憂愁之箭？就是執著于「我」和「我所」，這是憂愁的根源。如果能夠安住于「我」和「我所」的平等，這叫做說一相法門。』無所緣菩薩說：『如果不攀緣欲界、色界、無色界，不攀緣聲聞法、緣覺法以及諸佛法，這叫做說一相法門。』普見菩薩說：『如果說法時應該說平等法，就是空法平等，也沒有空的想法和平等的想法，這叫做說一相法門。』凈三輪菩薩說：『如果說法時應該清凈三輪，就是所為的眾生、說法者和所說法都不可得，也不分別自己是法師，對於所說的法沒有執著，這樣說法叫做說一相法門。』成就行菩薩說：『如果能夠說對於一切法修平等行，所知如實，不是用文字表達，因為一切法都離言說，這叫做說一相法門。』深行菩薩說：『如果能夠說通達一切甚深之法，也不見能說、所說以及所聽，這叫做說一相法門。』

【English Translation】 English version 'To be able to completely understand all dharmas, and to use this dharma to explain to others, this is called the Dharma Gate of One Characteristic.' Bodhisattva Good Thought said, 'If one enters the inconceivable through the conceivable, then this inconceivable is also unattainable, this is called the Dharma Gate of One Characteristic.' Bodhisattva Pure Detachment from Dust said, 'If one is not attached to any characteristics, neither attached nor unattached, without opposition or compliance, without confusion, neither one nor two, nor various, neither grasping nor abandoning, this is called the Dharma Gate of One Characteristic.' Bodhisattva Sagara said, 'If one can enter the profound dharma that is as difficult to enter as the ocean, and does not discriminate this dharma, although speaking to others, there is no thought of speaking, this is called the Dharma Gate of One Characteristic.' Bodhisattva Moon Above said, 'If one treats the minds and actions of all sentient beings equally, like the full moon, without the thought of sentient beings, this is called the Dharma Gate of One Characteristic.' Bodhisattva Free from Sorrow and Darkness said, 'How to remove the arrow of sorrow from sentient beings? It is the attachment to 「I」 and 「mine,」 which is the root of sorrow. If one can abide in the equality of 「I」 and 「mine,」 this is called the Dharma Gate of One Characteristic.' Bodhisattva Without Object said, 'If one does not cling to the desire realm, form realm, formless realm, nor to the dharma of Sravakas, Pratyekabuddhas, or the dharmas of all Buddhas, this is called the Dharma Gate of One Characteristic.' Bodhisattva Universal Vision said, 'If when teaching the dharma, one should teach the dharma of equality, that is, the equality of emptiness, without the thought of emptiness or the thought of equality, this is called the Dharma Gate of One Characteristic.' Bodhisattva Pure Three Wheels said, 'If when teaching the dharma, one should purify the three wheels, that is, the sentient beings for whom one teaches, the teacher, and the dharma being taught are all unattainable, and one does not distinguish oneself as a dharma teacher, and has no attachment to the dharma being taught, such teaching is called the Dharma Gate of One Characteristic.' Bodhisattva Accomplishment of Practice said, 'If one can speak of practicing equality in all dharmas, what is known is as it is, not expressed in words, because all dharmas are beyond words, this is called the Dharma Gate of One Characteristic.' Bodhisattva Deep Practice said, 'If one can speak of understanding all profound dharmas, and does not see the speaker, the spoken, or the listener, this is called the Dharma Gate of One Characteristic.'

所為，是名說一相法門。」

如是無量諸菩薩等，各以辯才演說一相法門。說此法門時，三十七億菩薩得無生法忍，八萬四千那由他百千眾生髮阿耨多羅三藐三菩提心，七千比丘不受諸法盡諸有漏心得解脫，九十六那由他諸天及人于諸法中得法眼凈。

爾時師子勇猛雷音菩薩白佛言：「世尊！此文殊師利久如當得阿耨多羅三藐三菩提？彼佛壽命及菩薩眾其數幾何？」

佛言：「善男子！汝當自問文殊師利。」

時師子勇猛白文殊師利言：「仁者久如當得菩提？」

文殊師利言：「善男子！若虛空界為色身時，我乃當得無上菩提。若幻人得菩提，我乃當得。若漏盡阿羅漢即是菩提，我乃當得。若夢響光影及以化人得菩提時，我乃當得。若月照為晝、日照為夜，我乃當得阿耨多羅三藐三菩提。善男子！汝之所問應當問彼求菩提者。」

師子勇猛言：「仁者豈不求菩提耶？」

答言：「不也。何以故？文殊師利即是菩提，菩提即是文殊師利。所以者何？文殊師利但有名，菩提亦但有名，此名亦離、無作故空，而彼空性即是菩提。」

爾時佛告師子勇猛言：「汝頗見聞阿彌陀如來聲聞菩薩諸眾會耶？」

「唯然聞見。」

佛言：「其數幾何？」

答言：

【現代漢語翻譯】現代漢語譯本：

「所說的，就叫做一相法門。」

像這樣，無量無數的菩薩們，各自用他們的辯才演說一相法門。在演說這個法門的時候，有三十七億菩薩證得了無生法忍（對諸法不生不滅的真理的領悟），八萬四千那由他（古印度數目單位，表示極大的數量）百千眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），七千比丘不受一切法，斷盡了所有煩惱，心得解脫，九十六那由他諸天及人，在諸法中得到了法眼凈（對佛法的清凈智慧）。

這時，師子勇猛雷音菩薩問佛說：「世尊！這位文殊師利（智慧第一的菩薩）要多久才能證得阿耨多羅三藐三菩提？他的佛土壽命以及菩薩眾的數量有多少？」

佛說：「善男子！你應該自己去問文殊師利。」

這時，師子勇猛問文殊師利說：「仁者，您要多久才能證得菩提（覺悟）？」

文殊師利說：「善男子！如果虛空界有了色身的時候，我才證得無上菩提。如果幻化的人能夠證得菩提，我才證得。如果斷盡煩惱的阿羅漢（佛教修行者）就是菩提，我才證得。如果夢境、回聲、光影以及變化出來的人能夠證得菩提的時候，我才證得。如果月亮照耀變成白天，太陽照耀變成夜晚，我才證得阿耨多羅三藐三菩提。善男子！你所問的，應該去問那些求菩提的人。」

師子勇猛說：「仁者難道不求菩提嗎？」

文殊師利回答說：「不是的。為什麼呢？文殊師利就是菩提，菩提就是文殊師利。為什麼這樣說呢？文殊師利只是一個名字，菩提也只是一個名字，這個名字也是離一切相、無所作為的空性，而這個空性就是菩提。」

這時，佛告訴師子勇猛說：「你是否見過或聽過阿彌陀如來（西方極樂世界的佛）的聲聞（聽聞佛法而修行的弟子）、菩薩等大眾集會？」

「是的，我見過也聽過。」

佛說：「他們的人數有多少？」

師子勇猛回答說：

【English Translation】 English version:

'What is spoken of is called the Dharma-gate of One Characteristic.'

Thus, countless Bodhisattvas, each using their eloquence, expounded the Dharma-gate of One Characteristic. While expounding this Dharma-gate, thirty-seven billion Bodhisattvas attained the forbearance of non-arising (understanding the truth of the non-arising and non-ceasing of all dharmas), eighty-four thousand nayutas (an ancient Indian unit of large numbers) of hundreds of thousands of beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), seven thousand Bhikshus (Buddhist monks) were free from all dharmas, exhausted all outflows, and their minds were liberated, and ninety-six nayutas of Devas (gods) and humans attained the pure Dharma-eye (pure wisdom of the Dharma) in all dharmas.

At that time, the Bodhisattva Lion's Courageous Roar asked the Buddha, 'World Honored One! How long will it be before this Manjushri (Bodhisattva of wisdom) attains Anuttara-samyak-sambodhi? What is the lifespan of his Buddha-land and how many are his Bodhisattva assembly?'

The Buddha said, 'Good man! You should ask Manjushri yourself.'

Then, Lion's Courageous Roar asked Manjushri, 'Virtuous One, how long will it be before you attain Bodhi (enlightenment)?'

Manjushri said, 'Good man! When the realm of space has a form body, then I will attain unsurpassed Bodhi. If an illusory person attains Bodhi, then I will attain it. If an Arhat (Buddhist practitioner who has attained enlightenment) who has exhausted all outflows is Bodhi, then I will attain it. When dreams, echoes, light and shadows, and transformed beings attain Bodhi, then I will attain it. If the moon shines as day and the sun shines as night, then I will attain Anuttara-samyak-sambodhi. Good man! What you ask should be asked of those who seek Bodhi.'

Lion's Courageous Roar said, 'Virtuous One, do you not seek Bodhi?'

Manjushri replied, 'No. Why? Manjushri is Bodhi, and Bodhi is Manjushri. Why is that? Manjushri is just a name, and Bodhi is also just a name. This name is also empty because it is apart from all characteristics, without action, and that emptiness is Bodhi.'

At that time, the Buddha said to Lion's Courageous Roar, 'Have you seen or heard the assembly of Shravakas (disciples who hear the Dharma) and Bodhisattvas of the Tathagata Amitabha (Buddha of the Western Pure Land)?'

'Yes, I have seen and heard them.'

The Buddha said, 'How many are they?'

Lion's Courageous Roar replied,

「非算數思議之所能及。」

佛言：「善男子！如摩竭國量一斛油麻，舉取一粒喻阿彌陀佛國聲聞菩薩，余不舉者喻文殊師利得菩提時菩薩眾會，復過是數。善男子！如以三千大千世界微塵數劫比普見如來壽量劫數，百分千分百千億分乃至算數譬喻所不能及。應知彼普見如來壽命，無有算數亦無限量。如有一人以三千大千世界碎為微塵，第二第三人亦碎大千世界以為微塵。復有一人取彼微塵，從此東行過爾所微塵數世界乃下一塵，又過爾所微塵數世界復下一塵，如是次第盡諸微塵。復有第二人亦持爾所微塵，從此南行如前下塵，次第展轉乃至塵盡。西方北方四維上下各有一人，所下塵數亦復如是。善男子！是諸世界可知數不？」

答言：「不也。」

佛言：「善男子！如是諸人于彼十方所經世界，若著微塵及不著者，盡末為塵。于意云何？是諸微塵可以算計知其數不？」

答言：「不也。世尊！若有計量，心則迷亂不能了知。」

佛言：「善男子！諸佛如來悉能了知彼微塵數，設過於此如來亦知。」時彌勒菩薩白佛言：「世尊！諸菩薩等為求如是大智慧故，于大地獄無量億劫受諸極苦，終不應舍如是大智。」

佛言：「彌勒！如是如是，如汝所說。何有於此大智慧中不生欲樂？

【現代漢語翻譯】現代漢語譯本『非算數思議之所能及。』

佛說：『善男子！比如摩竭陀國用一斛油麻來計量，取其中一粒來比喻阿彌陀佛國（Amitābha，意為無量光）的聲聞（Śrāvaka，意為聽聞佛法者）和菩薩（Bodhisattva，意為追求覺悟的修行者），其餘未取的油麻則比喻文殊師利（Mañjuśrī，意為妙吉祥）得菩提（bodhi，意為覺悟）時的菩薩眾會，而且數量還超過這個比喻。善男子！如果用三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙單位）的微塵數劫（kalpa，意為極長的時間單位）來比普見如來（Samantadarśana-tathāgata，意為普見一切的如來）的壽命劫數，那麼百分、千分、百千億分乃至用算數譬喻都無法企及。應當知道，普見如來的壽命，沒有算數可以計算，也沒有盡頭。比如有一個人把三千大千世界碎成微塵，第二個人、第三個人也把大千世界碎成微塵。又有一個人取那些微塵，從這裡向東走，每經過相當於微塵數的世界就放下一粒微塵，又經過相當於微塵數的世界再放下一粒微塵，這樣依次放完所有的微塵。又有第二個人也拿著同樣多的微塵，從這裡向南走，像前面那樣放下微塵，依次展轉直到微塵放完。西方、北方、四維（東南、東北、西南、西北）和上下各有一個人，他們所放下的微塵數量也像這樣。善男子！這些世界可以數得清嗎？』

回答說：『不能。』

佛說：『善男子！這些人在十方所經過的世界，無論是附著微塵的還是沒有附著微塵的，都全部磨成微塵。你認為怎麼樣？這些微塵可以計算出數量嗎？』

回答說：『不能。世尊！如果有計量，心就會迷亂，不能瞭解。』

佛說：『善男子！諸佛如來都能瞭解那些微塵的數量，即使超過這個數量，如來也知道。』這時，彌勒菩薩（Maitreya，意為慈氏）對佛說：『世尊！諸菩薩爲了求得這樣的大智慧，即使在地獄中經歷無量億劫遭受各種極苦，也終究不應該捨棄這樣的大智慧。』

佛說：『彌勒！是這樣的，是這樣的，正如你所說。怎麼會有人對這樣的大智慧不生起慾望和喜樂呢？』

【English Translation】 English version 'Beyond the reach of calculation and thought.'

The Buddha said: 'Good man! Suppose in the country of Magadha, one measures a hu of sesame seeds. Taking one seed to represent the Śrāvakas (hearers of the Dharma) and Bodhisattvas (beings striving for enlightenment) in the Amitābha (Infinite Light) Buddha's land, and the remaining unpicked seeds to represent the assembly of Bodhisattvas when Mañjuśrī (Gentle Glory) attains Bodhi (enlightenment), and even that number is surpassed. Good man! If one were to compare the number of kalpas (eons) equal to the dust particles of a three-thousand-great-thousand world (Trisāhasra-mahāsāhasra-lokadhātu) to the lifespan of the Samantadarśana-tathāgata (All-Seeing Thus-Gone One), it would be beyond the reach of even a hundredth, a thousandth, a hundred-thousandth, or even countless fractions, or any numerical analogy. Know that the lifespan of that Samantadarśana-tathāgata is beyond calculation and without end. Suppose one person were to crush a three-thousand-great-thousand world into dust particles, and a second and third person also crushed great-thousand worlds into dust particles. Then, suppose another person took those dust particles and, starting from here, traveled east, dropping one dust particle after passing a number of worlds equal to the number of dust particles, and then dropping another dust particle after passing another such number of worlds, and so on, until all the dust particles were dropped. Then, suppose a second person also took the same number of dust particles and, starting from here, traveled south, dropping dust particles as before, in succession, until all the dust particles were dropped. And suppose there were one person each in the west, north, four intermediate directions (southeast, northeast, southwest, northwest), and above and below, and the number of dust particles they dropped was also like this. Good man! Can these worlds be counted?'

The answer was: 'No, they cannot.'

The Buddha said: 'Good man! Suppose all these people, in the worlds they traversed in the ten directions, whether the dust particles adhered or not, were to grind all of them into dust. What do you think? Can the number of these dust particles be calculated?'

The answer was: 'No, World-Honored One! If there were a measure, the mind would be confused and unable to understand.'

The Buddha said: 'Good man! All the Buddhas, the Thus-Gone Ones, are able to know the number of those dust particles, and even if it exceeds this number, the Thus-Gone One knows it.' Then, Maitreya (Friendly One) Bodhisattva said to the Buddha: 'World-Honored One! For the sake of seeking such great wisdom, even if Bodhisattvas were to endure all kinds of extreme suffering in the great hells for countless eons, they should never abandon such great wisdom.'

The Buddha said: 'Maitreya! It is so, it is so, just as you have said. How could anyone not generate desire and joy in such great wisdom?'

唯除下劣及懈怠者。」

說此智時，一萬衆生髮菩提心。

是時佛告師子勇猛言：「善男子！于意云何？如彼十人經十方界盡為微塵，文殊師利當於爾所微塵數劫行菩薩道。何以故？文殊師利大愿不可思議，趣向亦不可思議，得菩提已壽量亦不可思議，菩薩眾會亦不可思議。」

爾時師子勇猛白佛言：「世尊！文殊師利發趣甚大，所修之行亦復廣大，乃于爾所微塵數劫不生疲倦。」文殊師利言：「如是如是。善男子！如汝所說。于意云何？虛空界有如是念，度于晝夜時節歲月劫數等耶？」

答言：「不也。」

文殊師利言：「如是善男子！若有覺一切法等於虛空，彼微細智無有分別，亦無是念度于晝夜時節歲月諸劫數等。何以故？彼于諸法無想念故。善男子！如虛空界無有疲倦及熱惱想。何以故？設過恒河沙劫，而虛空界亦無生起亦無燒滅非可破壞。何以故？以虛空界無所有故。如是善男子！若菩薩了一切法無所有已，亦無熱惱及疲倦等。善男子！彼虛空名亦無燒滅熱惱疲倦，亦不動搖、不生不老、不來不去。文殊師利名號亦爾，無有熱惱及疲倦等。何以故，名字性離故。」

說此法時，四大天王、釋提桓因、梵天王等，及余大威德諸天子等，同聲唱言：「是諸眾生聞此法門獲

【現代漢語翻譯】唯有那些下劣和懈怠的人除外。」

當宣說這種智慧時，有一萬衆生髮起了菩提心（buddhi-citta，覺悟之心）。

這時，佛陀告訴師子勇猛（Simhavikridita，菩薩名）說：『善男子！你認為如何？如果將十個人所經過的十方世界都化為微塵，文殊師利（Manjusri，菩薩名）將會在如此多的微塵數劫中修行菩薩道。為什麼呢？文殊師利的大愿不可思議，他的趣向（目標）也不可思議，他證得菩提后的壽命也不可思議，他的菩薩眾會也不可思議。』

這時，師子勇猛對佛說：『世尊！文殊師利的發心非常宏大，他所修行的行為也極其廣大，竟然在如此多的微塵數劫中都不會感到疲倦。』文殊師利說：『是的，是的。善男子！正如你所說。你認為如何？虛空界會有這樣的念頭，去度量晝夜、時節、歲月、劫數等等嗎？』

回答說：『不會。』

文殊師利說：『正是這樣，善男子！如果有人覺悟到一切法都等同於虛空，那麼他那微細的智慧就不會有分別，也不會有度量晝夜、時節、歲月、劫數等等的念頭。為什麼呢？因為他對一切法都沒有想念。善男子！就像虛空界沒有疲倦和熱惱的想法一樣。為什麼呢？即使經過恒河沙數劫，虛空界也不會生起，也不會消滅，也不會被破壞。為什麼呢？因為虛空界本無所有。同樣，善男子！如果菩薩了悟一切法本無所有，也就不會有熱惱和疲倦等。善男子！虛空這個名稱也沒有消滅、熱惱、疲倦，也不會動搖、不生不老、不來不去。文殊師利的名號也是如此，沒有熱惱和疲倦等。為什麼呢？因為名字的自性是空性的。』

當宣說此法時，四大天王（Caturmaharajika，佛教的護法神）、釋提桓因（Sakra devanam indra，帝釋天）、梵天王（Brahma，色界天之主）等，以及其他大威德的諸天子等，一同高聲說道：『這些眾生聽聞此法門，獲得了』

【English Translation】 Except for those who are inferior and lazy.』

When this wisdom was spoken, ten thousand beings generated the Bodhi-citta (the mind of enlightenment).

At that time, the Buddha said to Simhavikridita (a Bodhisattva's name): 『Good man! What do you think? If ten people were to traverse the ten directions and reduce all those realms to dust, Manjusri (a Bodhisattva's name) would practice the Bodhisattva path for that many dust-particle kalpas (eons). Why is that? Manjusri's great vows are inconceivable, his direction is also inconceivable, his lifespan after attaining Bodhi is also inconceivable, and his Bodhisattva assembly is also inconceivable.』

At that time, Simhavikridita said to the Buddha: 『World Honored One! Manjusri's aspiration is extremely great, and his practice is also extremely vast, that he does not become weary even after so many dust-particle kalpas.』 Manjusri said: 『So it is, so it is. Good man! Just as you have said. What do you think? Does the realm of space have such a thought, to measure day and night, seasons, years, kalpas, and so on?』

He answered: 『No.』

Manjusri said: 『Just so, good man! If one realizes that all dharmas (phenomena) are equal to space, then that subtle wisdom has no discrimination, nor does it have the thought of measuring day and night, seasons, years, kalpas, and so on. Why is that? Because he has no thought of any dharmas. Good man! Just as the realm of space has no thought of weariness or distress. Why is that? Even if countless kalpas like the sands of the Ganges pass, the realm of space neither arises nor ceases, nor can it be destroyed. Why is that? Because the realm of space is without any substance. Likewise, good man! If a Bodhisattva understands that all dharmas are without any substance, then he will also have no distress or weariness, and so on. Good man! The name of space also has no cessation, distress, or weariness, nor does it move, not arise, not age, not come, not go. The name of Manjusri is also like this, without distress or weariness, and so on. Why is that? Because the nature of names is empty.』

When this Dharma was spoken, the Four Great Heavenly Kings (Caturmaharajika, guardians of Buddhism), Sakra devanam indra (the king of gods), Brahma (the lord of the Brahma heaven), and other great powerful heavenly sons, all proclaimed in one voice: 『These beings who hear this Dharma gate obtain』

大善利，何況受持讀誦，當知彼等所成善根極為廣大。世尊！我等於此法門受持讀誦廣宣流佈，為欲護持此深法故。」

爾時師子勇猛白佛言：「世尊！若有得聞如此法門，受持讀誦思惟，及發如此功德莊嚴佛剎之心，得幾所福？」

佛言：「善男子！如來以無礙佛眼所見諸佛及彼剎土，若有菩薩以妙七寶滿彼諸剎，奉施供養一一如來，各盡未來際，令此菩薩安住凈戒，於一切眾生得平等心。若有菩薩，於此莊嚴功德佛剎法門受持讀誦復能發心，隨文殊師利所學行於七步。此二功德，比前七寶佈施功德，百分不及一，乃至算數譬喻所不能及。」

爾時彌勒菩薩白佛言：「世尊！當何名此法門？我等云何奉持？」

佛言：「此法門名為『諸佛遊戲』，亦名『諸愿究竟』，亦名『文殊師利功德莊嚴佛土』，亦名『令發菩提心菩薩歡喜』，亦名『文殊師利授記』，如是受持。」

爾時十方諸來菩薩為欲供養此法門故，而雨眾花贊言：「希有世尊！希有世尊！我等乃得聞是不思議文殊師利師子吼莊嚴法門。」時諸菩薩說是語已各還本土。說此法時，恒河沙等菩薩得不退轉，無量眾生善根成熟。

爾時文殊師利即入菩薩出生光明普照如幻三昧。入三昧已，令此眾會普見十方無量無邊諸佛剎

【現代漢語翻譯】現代漢語譯本：大善利，何況是受持、讀誦此法門，應當知道他們所成就的善根極為廣大。世尊！我們對於這個法門受持、讀誦、廣泛宣揚，是爲了護持這甚深的佛法啊。當時，師子勇猛菩薩對佛說：『世尊！如果有人聽聞這樣的法門，受持、讀誦、思惟，並且發起如此功德莊嚴佛剎的心願，能得到多少福德呢？』佛說：『善男子！如來以無礙的佛眼所見到的諸佛以及他們的剎土，如果有菩薩用珍貴的七寶充滿那些剎土，奉獻供養每一位如來，並且在未來無盡的時間裡，讓這位菩薩安住于清凈的戒律，對一切眾生生起平等心。如果有菩薩，對於這個莊嚴功德佛剎的法門受持、讀誦，又能發心，跟隨文殊師利所學的修行方式走七步。這兩種功德相比，後者比前者用七寶佈施的功德，百分之一都比不上，乃至用算數譬喻都無法比擬。』當時，彌勒菩薩對佛說：『世尊！這個法門應當叫什麼名字呢？我們應當如何奉持呢？』佛說：『這個法門名為「諸佛遊戲」，也名為「諸愿究竟」，也名為「文殊師利功德莊嚴佛土」，也名為「令發菩提心菩薩歡喜」，也名為「文殊師利授記」，應當這樣受持。』當時，十方前來的菩薩爲了供養這個法門，紛紛散下鮮花，讚歎說：『稀有啊，世尊！稀有啊，世尊！我們竟然能夠聽聞這不可思議的文殊師利獅子吼莊嚴法門。』當時，諸位菩薩說完這些話后，各自返回自己的國土。在宣說這個法門的時候，有如恒河沙數般的菩薩得到不退轉的果位，無量眾生的善根得以成熟。當時，文殊師利菩薩隨即進入菩薩出生光明普照如幻三昧（一種禪定狀態）。進入三昧后，讓在場的大眾普遍見到十方無量無邊的諸佛剎土。

【English Translation】 English version: Great is the benefit, how much more so for those who receive, uphold, read, and recite this Dharma. Know that the roots of goodness they accomplish are extremely vast. World Honored One! We receive, uphold, read, and widely propagate this Dharma, for the sake of protecting this profound Dharma. At that time, the Bodhisattva Lion's Courage spoke to the Buddha, 'World Honored One! If there are those who hear this Dharma, receive, uphold, read, contemplate, and generate the aspiration to adorn a Buddha-land with such merit, how much merit will they obtain?' The Buddha said, 'Good man! With the unobstructed Buddha-eye, the Tathagata sees all Buddhas and their lands. If a Bodhisattva were to fill all those lands with precious seven treasures, offering them to each Tathagata, and for the entirety of the future, cause this Bodhisattva to abide in pure precepts, and develop an equal mind towards all beings. If a Bodhisattva receives, upholds, and reads this Dharma of adorning a meritorious Buddha-land, and is able to generate the aspiration to follow Manjushri's practice by taking seven steps, the merit of these two, compared to the merit of the former offering of seven treasures, is not even one percent, and cannot be compared even with numerical analogies.' At that time, Bodhisattva Maitreya spoke to the Buddha, 'World Honored One! What should this Dharma be called? How should we uphold it?' The Buddha said, 'This Dharma is called 'The Play of All Buddhas', also called 'The Fulfillment of All Vows', also called 'Manjushri's Meritorious Adornment of a Buddha-land', also called 'Causing Bodhisattvas to Rejoice in Generating the Bodhi Mind', also called 'Manjushri's Prediction', thus should you uphold it.' At that time, Bodhisattvas from the ten directions, in order to make offerings to this Dharma, rained down various flowers and praised, 'Rare is it, World Honored One! Rare is it, World Honored One! We have now heard this inconceivable Dharma of Manjushri's Lion's Roar Adornment.' Having spoken these words, the Bodhisattvas each returned to their own lands. While this Dharma was being spoken, Bodhisattvas as numerous as the sands of the Ganges River attained non-retrogression, and the roots of goodness of countless beings matured. At that time, Manjushri Bodhisattva immediately entered the Samadhi (a state of meditative consciousness) of the Illumination of the Light of the Birth of Bodhisattvas, which is like an illusion. Having entered this Samadhi, he caused the entire assembly to universally see the immeasurable and boundless Buddha-lands of the ten directions.

中一切如來，一一佛前皆有文殊師利說自佛剎功德莊嚴。眾會見已，于文殊師利殊勝大愿生希有心。

佛說是經已，彼一切菩薩，及諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第六十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十一

北齊三藏那連提耶舍譯

菩薩見實會第十六

序品第一

如是我聞：

一時佛在迦毗羅國尼居陀林，與大比丘眾千二百五十人俱，其名曰：優樓毗螺迦葉、伽耶迦葉、那提迦葉、摩訶迦葉、舍利弗、大目犍連，一切皆是大阿羅漢，諸漏已盡無復煩惱，其心自在，心善解脫、慧善解脫，如大龍象，所作已辦，皆棄重擔，逮得己利，盡諸有結。于正教中心得善解，於一切法心無所礙，到于彼岸自得解脫，解脫眷屬自得調伏，調伏眷屬自得寂定，寂定眷屬自得度脫，度脫眷屬已到彼岸，彼岸眷屬已到陸地，陸地眷屬自得安隱，安隱眷屬自得寂滅，寂滅眷屬自破煩惱，破煩惱眷屬自得沙門，沙門眷屬自得息惡，息惡眷屬自婆羅門，婆羅門眷屬自除惡法，除惡法眷屬自了知諸法，了知諸法眷屬自能得度，

【現代漢語翻譯】現代漢語譯本：在所有如來（Tathagata，佛的稱號）面前，每一位佛前都有文殊師利（Manjusri，菩薩名）宣說各自佛剎的功德莊嚴。與會大眾見到后，對文殊師利殊勝的大愿生起了稀有之心。佛陀說完這部經后，所有菩薩，以及諸比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），天（deva，天神）、龍（naga，神獸）、夜叉（yaksa，守護神）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天神）、迦樓羅（garuda，金翅鳥神）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、人以及非人等，聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第六十大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第六十一

北齊三藏那連提耶舍譯

菩薩見實會第十六

序品第一

如是我聞：

一時，佛陀在迦毗羅國（Kapilavastu，古印度城邦）的尼居陀林（Nigrodha，樹林名），與大比丘眾一千二百五十人在一起。他們的名字是：優樓毗螺迦葉（Uruvilva-kasyapa，佛陀弟子）、伽耶迦葉（Gaya-kasyapa，佛陀弟子）、那提迦葉（Nadi-kasyapa，佛陀弟子）、摩訶迦葉（Mahakasyapa，佛陀弟子）、舍利弗（Sariputra，佛陀弟子）、大目犍連（Maha-maudgalyayana，佛陀弟子），他們都是大阿羅漢（arhat，斷盡煩惱的聖者），諸漏已盡，不再有煩惱，內心自在，心善解脫、慧善解脫，如同大龍像一般，所作已辦，都已放下重擔，獲得自身的利益，斷盡了一切有結。在正教中內心得到善解，對於一切法內心沒有障礙，到達了彼岸，自己得到解脫，解脫的眷屬自己得到調伏，調伏的眷屬自己得到寂定，寂定的眷屬自己得到度脫，度脫的眷屬已經到達彼岸，彼岸的眷屬已經到達陸地，陸地的眷屬自己得到安隱，安隱的眷屬自己得到寂滅，寂滅的眷屬自己破除煩惱，破除煩惱的眷屬自己得到沙門（sramana，出家修行者），沙門的眷屬自己得到息惡，息惡的眷屬自己成為婆羅門（brahmana，古印度祭司），婆羅門的眷屬自己去除惡法，去除惡法的眷屬自己了知諸法，了知諸法的眷屬自己能夠得度。

【English Translation】 English version: In the presence of all the Tathagatas (a title for the Buddha), before each Buddha, Manjusri (a Bodhisattva) expounded the meritorious adornments of their respective Buddha-lands. Upon seeing this, the assembly developed a rare sense of admiration for Manjusri's extraordinary great vows. After the Buddha finished speaking this sutra, all the Bodhisattvas, as well as the bhiksus (monks), bhiksunis (nuns), upasakas (male lay followers), upasikas (female lay followers), devas (gods), nagas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (mythical beings), mahoragas (great serpents), humans, and non-humans, upon hearing what the Buddha had said, were all greatly delighted, and accepted and practiced it accordingly.

The Great Treasure Collection Sutra, Scroll 60 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Scroll 61

Translated by Tripitaka Narendrayasas of Northern Qi

The Sixteenth Assembly on the Bodhisattva's Realization

Chapter One: Introduction

Thus have I heard:

At one time, the Buddha was in the Nigrodha Grove in the country of Kapilavastu (an ancient Indian city-state), together with a great assembly of 1,250 bhiksus. Their names were: Uruvilva-kasyapa (a disciple of the Buddha), Gaya-kasyapa (a disciple of the Buddha), Nadi-kasyapa (a disciple of the Buddha), Mahakasyapa (a disciple of the Buddha), Sariputra (a disciple of the Buddha), Maha-maudgalyayana (a disciple of the Buddha), all of whom were great arhats (enlightened beings who have overcome all defilements), their outflows were exhausted, they had no more afflictions, their minds were free, their minds were well liberated, their wisdom was well liberated, like great dragon elephants, they had accomplished what needed to be done, they had all cast off their heavy burdens, attained their own benefit, and exhausted all fetters of existence. In the true teachings, their minds had attained good understanding, towards all dharmas (teachings) their minds had no obstacles, they had reached the other shore, they had attained liberation themselves, the retinue of liberation had tamed themselves, the retinue of taming had attained tranquility themselves, the retinue of tranquility had attained deliverance themselves, the retinue of deliverance had reached the other shore, the retinue of the other shore had reached the land, the retinue of the land had attained peace themselves, the retinue of peace had attained extinction themselves, the retinue of extinction had broken through afflictions themselves, the retinue of breaking through afflictions had attained the state of a sramana (a wandering ascetic) themselves, the retinue of sramanas had ceased evil themselves, the retinue of ceasing evil had become brahmins (priests) themselves, the retinue of brahmins had removed evil dharmas themselves, the retinue of removing evil dharmas had understood all dharmas themselves, the retinue of understanding all dharmas were able to attain deliverance themselves.

能度眷屬自具諸德，具諸德眷屬自無煩惱，無煩惱眷屬自離五支，離五支眷屬自得離障，離障眷屬自得靜意，靜意眷屬自具六通，具六通眷屬自離憎愛解脫，離憎愛解脫眷屬自守護一心，守護一心眷屬自念門具足，念門具足眷屬自依四依，四依眷屬自離種種諸見，離種種諸見眷屬自棄諸希望，棄諸希望眷屬自得盡行，盡行眷屬自得事訖，事訖眷屬自修，自修眷屬自無濁念，無濁念眷屬自斷有覺，斷有覺眷屬自倚身行，倚身行眷屬自得樂不動，樂不動眷屬自心善解脫，心善解脫眷屬自慧善解脫，慧善解脫眷屬自得賢聖。賢聖眷屬如是等比，得離枝葉除去面板，唯有心實堅固而住。

爾時世尊于其後夜露地而坐，時比丘眾四面圍繞。爾時世尊默然而住，觀比丘眾，告諸比丘：「汝等諸人訪覓一人堪能往化凈飯王者。」爾時慧命阿若憍陳如即從坐起，偏袒右肩，右膝著地，合掌向佛即便作禮，白佛言：「世尊！我當往化凈飯王耶？」佛言：「汝止憍陳如！汝今具足大師之德，不應往彼。」時有慧命婆澀摸及大名耶輸陀、優樓毗螺迦葉、摩訶迦葉、舍利弗、大目連等，各白佛言：「世尊！我等堪能往化凈飯王也。」佛告摩訶目連：「汝等且止。汝等皆悉具足大師尊重之法，不應往化。」

爾時大德摩訶目連即作是

【現代漢語翻譯】現代漢語譯本能夠度化眷屬的人自身具備各種德行，具備各種德行的眷屬自然沒有煩惱，沒有煩惱的眷屬自然遠離五種障礙，遠離五種障礙的眷屬自然能夠去除障礙，去除障礙的眷屬自然能夠獲得平靜的心意，平靜心意的眷屬自然具備六種神通，具備六種神通的眷屬自然遠離憎恨和愛慾的束縛，從憎恨和愛慾的束縛中解脫的眷屬自然能夠守護一心，守護一心的眷屬自然念頭具足，念頭具足的眷屬自然依止四種依靠，依止四種依靠的眷屬自然遠離各種見解，遠離各種見解的眷屬自然捨棄各種希望，捨棄各種希望的眷屬自然能夠達到行為的圓滿，達到行為圓滿的眷屬自然能夠完成事情，完成事情的眷屬自然能夠自我修行，自我修行的眷屬自然沒有污濁的念頭，沒有污濁念頭的眷屬自然斷除有覺，斷除有覺的眷屬自然依靠身體的行動，依靠身體行動的眷屬自然獲得快樂而不動搖，快樂而不動搖的眷屬自然心得到善解脫，心得到善解脫的眷屬自然智慧得到善解脫，智慧得到善解脫的眷屬自然成為賢聖。賢聖眷屬像這樣依次遞進，如同脫離枝葉，除去面板，唯有堅固的心實而存在。那時，世尊在後半夜坐在露天的地方，當時比丘眾從四面圍繞著他。那時，世尊默默地坐著，觀察著比丘眾，告訴比丘們：『你們這些人去尋找一個能夠去教化凈飯王（Śuddhodana，釋迦牟尼佛的父親）的人。』當時，慧命阿若憍陳如（Ājñāta Kauṇḍinya，佛陀最早的五位弟子之一）立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛行禮，對佛說：『世尊！我應當去教化凈飯王嗎？』佛說：『你停止吧，憍陳如！你現在具備大師的德行，不應該去那裡。』當時，有慧命婆澀摸（Vāṣpa，佛陀的弟子之一）以及大名耶輸陀（Yaśodharā，釋迦牟尼佛的妻子）、優樓毗螺迦葉（Uruvilvā-Kāśyapa，佛陀的弟子之一）、摩訶迦葉（Mahākāśyapa，佛陀的弟子之一）、舍利弗（Śāriputra，佛陀的弟子之一）、大目連（Mahāmaudgalyāyana，佛陀的弟子之一）等，各自對佛說：『世尊！我們能夠去教化凈飯王。』佛告訴摩訶目連：『你們先停止。你們都具備大師的尊重之法，不應該去教化。』當時，大德摩訶目連就想：

【English Translation】 English version One who can liberate their family members possesses all virtues; family members with all virtues naturally have no afflictions; family members without afflictions naturally are free from the five hindrances; family members free from the five hindrances naturally can remove obstacles; family members who remove obstacles naturally attain a peaceful mind; family members with a peaceful mind naturally possess the six supernormal powers; family members with the six supernormal powers naturally are free from the bondage of hatred and love; family members liberated from the bondage of hatred and love naturally can guard their one-pointed mind; family members who guard their one-pointed mind naturally have complete mindfulness; family members with complete mindfulness naturally rely on the four reliances; family members who rely on the four reliances naturally are free from various views; family members free from various views naturally abandon all hopes; family members who abandon all hopes naturally can achieve the perfection of conduct; family members who achieve the perfection of conduct naturally can complete their tasks; family members who complete their tasks naturally can cultivate themselves; family members who cultivate themselves naturally have no impure thoughts; family members without impure thoughts naturally cut off the perception of existence; family members who cut off the perception of existence naturally rely on the actions of the body; family members who rely on the actions of the body naturally attain joy without wavering; family members who attain joy without wavering naturally have their minds well liberated; family members whose minds are well liberated naturally have their wisdom well liberated; family members whose wisdom is well liberated naturally become sages. The family members of sages progress in this order, like shedding leaves and removing skin, with only the solid core of the heart remaining. At that time, the World Honored One was sitting in an open space in the latter part of the night, and the assembly of monks surrounded him on all sides. At that time, the World Honored One sat silently, observing the assembly of monks, and said to the monks: 'You people, go and find someone who is capable of going to convert King Śuddhodana (凈飯王, father of Shakyamuni Buddha).' At that time, the Venerable Ājñāta Kauṇḍinya (阿若憍陳如, one of the first five disciples of the Buddha) immediately rose from his seat, bared his right shoulder, knelt on his right knee, put his palms together, and bowed to the Buddha, saying to the Buddha: 'World Honored One! Should I go to convert King Śuddhodana?' The Buddha said: 'Stop, Kauṇḍinya! You now possess the virtues of a great master, you should not go there.' At that time, the Venerable Vāṣpa (婆澀摸, one of the Buddha's disciples), as well as Yaśodharā (耶輸陀, wife of Shakyamuni Buddha), Uruvilvā-Kāśyapa (優樓毗螺迦葉, one of the Buddha's disciples), Mahākāśyapa (摩訶迦葉, one of the Buddha's disciples), Śāriputra (舍利弗, one of the Buddha's disciples), Mahāmaudgalyāyana (大目連, one of the Buddha's disciples), and others, each said to the Buddha: 'World Honored One! We are capable of going to convert King Śuddhodana.' The Buddha said to Mahāmaudgalyāyana: 'You all stop for now. You all possess the qualities of respect of a great master, you should not go to convert him.' At that time, the Venerable Mahāmaudgalyāyana thought:

念：「世尊今者欲令誰往化凈飯王耶？」爾時目連即入如實三昧，以三昧力莊嚴其心，即得見佛意之所念在於慧命迦盧陀夷，欲令往化凈飯王耳。譬如重閣樓窗之中，日從東入光照西壁。如是目連見世尊心專在迦盧陀夷，欲令化王，亦復如是。爾時慧命目連即從定起，往迦盧陀夷所。到已白言：「世尊心念知汝堪能往化凈飯王。迦盧陀夷！汝今應當發大勇猛速往化王。」目連作是語已，時慧命迦盧陀夷白目連言：「凡庶難化，何況國王。何以故？剎利種姓灌頂大王有自在力，難可化故。大目連！譬如聚積眾柴，若二若三乃至千載，如此柴聚經多年歲甚大幹燥。於時有人放火燒之，成大火聚。于意云何？此之火聚寧為大不？」目連言：「甚大。」「若復有人更以無量蘇油溉灌，此火增盛不？」大目連言：「轉熾倍盛。」「于意云何？此火可近不？」目連言：「難可得近。」「如是大目連！剎利種姓灌頂大王，難可教化不可得近，亦復如是。大目連！譬如狂象之牙可觸以不？」目連言：「不可觸也。」「如是大目連！灌頂剎利難可教化，亦復如是。」

時慧命目連復白優陀夷言：「世尊心念知汝堪能往化凈飯王也。」優陀夷復白目連言：「世尊實垂顧念，謂我堪能往化凈飯王耶？」目連答言：「世尊實誠念汝，謂汝

【現代漢語翻譯】現代漢語譯本：『世尊，現在您想讓誰去教化凈飯王（Suddhodana，釋迦牟尼佛的父親）呢？』當時，目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）立即進入如實三昧（Samadhi，一種高度集中的禪定狀態），以三昧的力量莊嚴他的心，立刻就明白了佛陀的心意在於慧命迦盧陀夷（Kaludayi，佛陀的弟子之一），想讓他去教化凈飯王。這就像在高樓的窗戶里，陽光從東邊照進來，光線照在西邊的墻壁上一樣。目連看到世尊的心意專注于迦盧陀夷，想讓他去教化國王，也是如此。當時，慧命目連就從禪定中起身，前往迦盧陀夷所在的地方。到了之後，他告訴迦盧陀夷：『世尊心中知道你能夠去教化凈飯王。迦盧陀夷！你現在應當發起大勇猛心，迅速去教化國王。』目連說完這些話后，慧命迦盧陀夷對目連說：『凡夫俗子都難以教化，更何況是國王呢。為什麼呢？因為剎利（Kshatriya，古印度四大種姓之一，指武士和統治者）種姓的灌頂大王（Abhisheka，指經過加冕儀式的大王）擁有自在的力量，難以教化。大目連！就像堆積了許多柴火，無論是兩根、三根，甚至是千年之久，這些柴火堆積多年，非常乾燥。這時，有人放火燒它，形成巨大的火堆。你認為如何？這個火堆難道不大嗎？』目連說：『非常大。』『如果有人再用無量的酥油澆灌，這火會更加旺盛嗎？』大目連說：『會更加熾盛。』『你認為如何？這火可以靠近嗎？』目連說：『難以靠近。』『大目連！剎利種姓的灌頂大王，難以教化，難以接近，也是如此。大目連！就像狂象的牙齒可以觸控嗎？』目連說：『不可觸控。』『大目連！灌頂的剎利難以教化，也是如此。』當時，慧命目連又對優陀夷（Udayin，佛陀的弟子之一）說：『世尊心中知道你能夠去教化凈飯王。』優陀夷又對目連說：『世尊真的垂念，認為我能夠去教化凈飯王嗎？』目連回答說：『世尊確實是這樣想的，認為你能夠去。』

【English Translation】 English version: 'World Honored One, whom do you wish to send to convert King Suddhodana (father of Shakyamuni Buddha) now?' At that time, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) immediately entered the Samadhi (a state of deep meditative concentration) of truth, and with the power of Samadhi, he adorned his mind and immediately understood that the Buddha's intention was for the Venerable Kaludayi (one of the Buddha's disciples) to go and convert King Suddhodana. It was like the sun shining through a window in a high tower, the light entering from the east and illuminating the west wall. Similarly, Maudgalyayana saw that the World Honored One's mind was focused on Kaludayi, wanting him to convert the king. At that time, the Venerable Maudgalyayana arose from his meditation and went to where Kaludayi was. Having arrived, he said to Kaludayi, 'The World Honored One knows in his mind that you are capable of converting King Suddhodana. Kaludayi! You should now arouse great courage and quickly go to convert the king.' After Maudgalyayana said these words, the Venerable Kaludayi said to Maudgalyayana, 'Ordinary people are difficult to convert, let alone a king. Why is that? Because a Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) king who has undergone the Abhisheka (coronation ceremony) has the power of self-determination and is difficult to convert. Great Maudgalyayana! It is like a pile of firewood, whether it is two or three pieces, or even a thousand years old, this pile of firewood has been accumulated for many years and is very dry. At this time, someone sets it on fire, forming a huge fire. What do you think? Is this fire not large?' Maudgalyayana said, 'It is very large.' 'If someone were to pour limitless ghee on it, would this fire become even more intense?' Great Maudgalyayana said, 'It would become even more blazing.' 'What do you think? Is this fire approachable?' Maudgalyayana said, 'It is difficult to approach.' 'Great Maudgalyayana! A Kshatriya king who has undergone the Abhisheka is difficult to teach and difficult to approach, it is just like that. Great Maudgalyayana! Is it possible to touch the tusk of a mad elephant?' Maudgalyayana said, 'It is not possible to touch.' 'Great Maudgalyayana! A Kshatriya who has undergone the Abhisheka is difficult to teach, it is just like that.' Then, the Venerable Maudgalyayana again said to Udayin (one of the Buddha's disciples), 'The World Honored One knows in his mind that you are capable of converting King Suddhodana.' Udayin then said to Maudgalyayana, 'Does the World Honored One truly consider me capable of converting King Suddhodana?' Maudgalyayana replied, 'The World Honored One truly thinks so, that you are capable.'

堪能教化父王。」

爾時世尊自告優陀夷言：「優陀夷！汝可入城教化父王。何以故？唯我與汝堪能教化凈飯王耳。優陀夷！我諸聲聞弟子之中，汝能教化諸邑聚落最為第一。」

爾時世尊即以偈頌告優陀夷言：

「諦聽優陀夷！　　汝能善教導，　必令釋種喜，　　往化最勝王。　王今受悟時，　　兼利諸天人，　必得到彼岸，　　汝當速往化。　釋種凈飯王，　　今懷恨亂濁，　住念惠不行，　　猶如墜高崖。　戀惜子高位，　　慧心盡迷沒，　如商失重寶，　　追念生大苦。　如天墜宮殿，　　追戀五欲樂，　未知佛正法，　　悲哀大惱亂。　自念失七寶，　　及與人四道，　憶此聖王位，　　口出非法言。　王時悲亂言，　　不覺己及他，　如奪精魂鬼，　　執持於人身。　猶在雞羅山，　　一切無所見，　如是惱恨障，　　應見不復睹。　亦如睡眠死，　　己心不自了，　憂恨迷惑障，　　王不識自喜。　如婦夫婿亡，　　悲淚生憂悔，　王今癡惱亂，　　哀戀生大苦。　汝具巧方便，　　往化凈飯王，　摧倒邪慢憧，　　當建正法燈。　更無有能化，　　凈飯大王者，　唯汝優陀夷，　　過去曾同行。　優陀夷當知，　　曾有大國王，

【現代漢語翻譯】現代漢語譯本能夠教化父王。那時，世尊告訴優陀夷（Udayin）說：『優陀夷！你可以進城去教化父王。為什麼呢？只有我和你能夠教化凈飯王（Suddhodana）。優陀夷！在我的所有聲聞弟子中，你最擅長教化各個城鎮村落。』那時，世尊就用偈頌告訴優陀夷說：『諦聽優陀夷！你能夠善於教導，必定能讓釋迦族人歡喜，前往教化最尊貴的國王。國王現在是接受開悟的時候，同時也能利益諸天和人，必定能到達彼岸，你應當趕快前去教化。釋迦族的凈飯王，現在懷著怨恨和混亂，心中執著于念頭卻不實行善行，就像從高崖墜落一樣。他貪戀著兒子的高位，智慧之心完全迷失，就像商人丟失了貴重的寶物，追憶而生出巨大的痛苦。就像天人從宮殿墜落，追戀著五欲之樂，不瞭解佛陀的正法，悲哀而極度煩惱。他想到失去了七寶，以及人道的四種道路，回憶著聖王的地位，口中說出不合法的言語。國王這時悲傷混亂地說著，不覺察自己和他人，就像被奪走精魂的鬼，控制著人的身體。就像身處雞羅山（Kukkuta）中，一切都看不見，像這樣被惱恨所障礙，應該看見的也看不到了。也像睡眠或死亡一樣，自己的心不瞭解自己，憂愁怨恨迷惑所障礙，國王不認識自己的喜悅。就像妻子失去了丈夫，悲傷流淚產生憂愁悔恨，國王現在癡迷煩惱混亂，哀傷戀念而生出巨大的痛苦。你具備巧妙的方便，前往教化凈飯王，摧毀邪惡的傲慢和迷惑，應當建立正法的明燈。再也沒有人能夠教化凈飯大王了，只有你優陀夷，過去曾經與他同行。優陀夷應當知道，曾經有位大國王，'

【English Translation】 English version capable of teaching the father king.』 At that time, the World Honored One said to Udayin, 『Udayin! You can enter the city to teach the father king. Why? Only I and you are capable of teaching King Suddhodana. Udayin! Among all my Shravaka disciples, you are the best at teaching various towns and villages.』 At that time, the World Honored One then spoke to Udayin in verses: 『Listen carefully, Udayin! You are capable of skillful teaching, and will surely make the Shakya clan rejoice, go and teach the most noble king. Now is the time for the king to receive enlightenment, and at the same time, he can benefit gods and humans, and surely reach the other shore, you should quickly go and teach him. King Suddhodana of the Shakya clan, now harbors resentment and confusion, clinging to thoughts but not practicing good deeds, like falling from a high cliff. He is attached to his son's high position, his wisdom is completely lost, like a merchant who has lost precious treasures, recalling them and giving rise to great suffering. Like a deva falling from a palace, longing for the pleasures of the five desires, not understanding the Buddha's true Dharma, grieving and extremely troubled. He thinks of losing the seven treasures, as well as the four paths of human existence, recalling the position of the holy king, and uttering unlawful words. The king, at this time, speaks in sorrow and confusion, not aware of himself and others, like a ghost that has taken away the spirit, controlling a person's body. Like being in Mount Kukkuta, unable to see anything, being obstructed by such resentment, he cannot see what he should see. Also like sleep or death, one's own mind does not understand itself, obstructed by worry, resentment, and confusion, the king does not recognize his own joy. Like a wife who has lost her husband, grieving and weeping, giving rise to worry and regret, the king is now infatuated, troubled, and confused, grieving and longing, giving rise to great suffering. You possess skillful means, go and teach King Suddhodana, destroy the evil arrogance and delusion, and establish the lamp of the true Dharma. There is no one else who can teach the great King Suddhodana, only you, Udayin, have walked with him in the past. Udayin should know, there was once a great king,』

名曰增長實，　　聲名震十方。　如法作國主，　　一切皆歸化，　能以正法治，　　王領四天下。　城邑悉滿中，　　花果香園苑，　多諸賢聖眾，　　無有雜惡人。　芳林甚稠密，　　地凈無棘刺，　多饒凈妙等，　　花池莊嚴好。　人民廣殷盛，　　棄惡常善住，　閉諸惡趣門，　　必升妙天道。　彼王昔有子，　　曾廣供養佛，　備修諸善根，　　具足諸功德，　名曰妙堅惠，　　億眾所供養，　常見色慾過，　　棄家樂閑靜。　父王敕子言：　　『汝可受五欲，　婇女自娛樂，　　遊觀寶宮池，　我今為汝辦，　　玩弄無乏少。　云何不愛樂？　　汝當說其意。　知諸趣善妙，　　汝愛寶宅中，　女寶常圍繞，　　妙境甚可樂，　諸仙處閑林，　　猶舍退還家，　受諸色慾樂，　　況汝無乏少？　婇女眾圍繞，　　王臣皆隨從，　臺館若天宮，　　應受五欲樂。　諸女甚端正，　　美麗若天人，　善奏歌舞樂，　　可以自娛意。　目如優波葉，　　唇赤若含丹，　面滿廣黛眉，　　平額姝咽頸，　膺平缺骨滿，　　臂如象王鼻，　掌如蓮花色，　　指圓𦟛纖好，　舌薄廣紅赤，　　美言若甘露，　齒素利齊密，　　珠瓔寶衣服，　臍

【現代漢語翻譯】現代漢語譯本他名為增長實（Zengzhangshi），聲名遠播十方。他如法治理國家，一切人民都歸順教化。他能以正法治理，統治四天下。城邑都充滿人民，有鮮花、水果和芬芳的園林。有很多賢聖之人，沒有邪惡之人。茂盛的樹林非常稠密，土地乾淨沒有荊棘。到處都是清凈美好的事物，花池裝飾得非常美麗。人民眾多而興盛，拋棄邪惡常住于善良。關閉了所有惡趣之門，必定升入美好的天道。這位國王過去有個兒子，曾經廣泛供養佛陀。修習各種善根，具足各種功德。他名為妙堅惠（Miaojianhui），受到億萬大眾的供養。他常見的過患，捨棄家庭，喜歡清靜。父王告誡兒子說：『你可以享受五欲（wuyu），讓宮女們自己娛樂，遊覽寶宮和池塘，我現在為你準備好，玩樂的東西不會缺少。為什麼不喜歡呢？你應該說出你的想法。知道各種樂趣的美好，你喜愛寶宅之中，有美女常圍繞，美好的境界非常令人快樂，那些在閑靜樹林的仙人，尚且捨棄修行返回家中，享受各種的快樂，何況你什麼都不缺少呢？宮女們圍繞著你，王臣都跟隨你，樓臺館閣如同天宮，你應該享受五欲的快樂。那些女子非常端正，美麗如同天人，善於演奏歌舞音樂，可以讓你自己娛樂。眼睛像優波羅花（youboluo）的葉子，嘴唇紅潤像含著丹砂，面容飽滿，眉毛寬廣，額頭平坦，脖頸秀美，胸膛平坦，鎖骨飽滿，手臂像象王的鼻子，手掌像蓮花的顏色，手指圓潤纖細美好，舌頭薄而寬紅，美妙的言語像甘露，牙齒潔白整齊緊密，佩戴著珠寶瓔珞和華麗的衣服，肚臍

【English Translation】 English version He was named Zengzhangshi (Increasing Reality), his fame shook the ten directions. He governed the country according to the Dharma, and all the people submitted to his teachings. He was able to govern with the righteous Dharma, ruling over the four continents. The cities were filled with people, with flowers, fruits, and fragrant gardens. There were many virtuous and holy people, and no evil people. The dense forests were very thick, the land was clean and without thorns. Everywhere were pure and wonderful things, and the flower ponds were beautifully decorated. The people were numerous and prosperous, abandoning evil and always dwelling in goodness. The gates of all evil realms were closed, and they were sure to ascend to the wonderful heavenly path. This king had a son in the past, who had extensively made offerings to the Buddha. He cultivated various roots of goodness, and was complete with all kinds of merits. He was named Miaojianhui (Wonderful Firm Wisdom), and was revered by millions of people. He often saw the faults of ** and abandoned his home, preferring tranquility. The father king admonished his son, saying: 'You can enjoy the five desires (wuyu),' 'Let the palace women entertain themselves, and visit the treasure palaces and ponds,' 'I have now prepared everything for you, and there will be no lack of amusements.' 'Why do you not love them? You should tell me your thoughts.' 'Knowing the beauty of all pleasures, you love being in the treasure house,' 'With beautiful women always surrounding you, the wonderful realm is very delightful,' 'Those immortals in the tranquil forests, still abandon their practice and return home,' 'To enjoy the pleasures of **, how much more so should you, who lack nothing?' 'With palace women surrounding you, and ministers following you,' 'The pavilions and halls are like heavenly palaces, you should enjoy the pleasures of the five desires.' 'Those women are very upright, beautiful like heavenly beings,' 'Skilled in playing music and dancing, they can entertain you.' 'Their eyes are like the leaves of the utpala flower (youboluo), their lips are red like containing cinnabar,' 'Their faces are full, their eyebrows are broad, their foreheads are flat, and their necks are beautiful,' 'Their chests are flat, their collarbones are full, their arms are like the trunks of elephant kings,' 'Their palms are like the color of lotus flowers, their fingers are round, slender, and beautiful,' 'Their tongues are thin, broad, and red, their beautiful words are like nectar,' 'Their teeth are white, even, and close together, they wear jeweled necklaces and gorgeous clothes,' Their navel

深腹不現，　　脊如金剛杵，　髀股𦟛圓直，　　伊尼鹿王𨄔，　行步如鵝王，　　皆各瞻視汝，　盛年甚可愛，　　堪能存後嗣。　汝及眾麗人，　　猶如春花開，　盛年色未退，　　應當速受樂。』　堅慧白父王：　　『王言非正理，　若有如法語，　　所敕不敢違。　王聽我今說，　　樂善真實語，　乃至於夢中，　　不起淫慾想。　父王今此言，　　智者所不許，　愚者樂此事，　　明人常所厭。　何故明目人，　　而羨盲瞽導？　豈有岸上人，　　反樂沉溺者？　何有解脫人，　　而復樂牢獄？　豈有安樂人，　　欽羨眾苦者？　我意觀父王，　　如盲溺獄者，　如夢受五欲，　　復為欲所溺。　父王如盲冥，　　我目見殊勝，　王為欲所漂，　　我今甚厭賤。　欲如毒藥器，　　亦如毒蛇頭，　如利刀劍槊，　　亦如大猛火。』　王臣勸化時，　　堅慧悉不許，　捐親及國土，　　棄欲而出家。　如蛇脫故皮，　　亦如棄涕唾，　遠離於過惡，　　絕望永出家。　堅慧舍俗時，　　臣子隨出家，　其人名月施，　　棄欲隨堅慧。　童子出家已，　　並及大臣子，　成就四梵住，　　具足五神通。　深見五塵過，　　超絕於欲界，　轉正

【現代漢語翻譯】現代漢語譯本『你的腹部深陷而不顯露，脊背像金剛杵一樣堅硬，大腿和臀部圓潤而挺直，像伊尼鹿王（一種鹿）的腿一樣優美，行走時像鵝王一樣優雅，大家都仰望著你。你正值盛年，非常可愛，能夠延續後代。你和眾多美麗的女子，就像春天盛開的花朵一樣，正值青春年華，容顏未衰，應當及時享樂。』堅慧（王子名）對父王說：『父王您說的不合道理，如果是有如佛法教誨的道理，我不敢違背。請父王聽我說，我所說的是真實向善的話，我甚至在夢中，都不會產生淫慾的想法。父王您現在說的話，是智者所不贊同的，只有愚人才會喜歡這些事，明智的人常常厭惡。為什麼明眼人，反而羨慕盲人引路呢？難道會有岸上的人，反而喜歡沉溺水中嗎？難道會有解脫的人，反而喜歡牢獄嗎？難道會有安樂的人，反而羨慕受苦的人嗎？我看父王您，就像盲人沉溺在牢獄中一樣，就像在夢中享受五欲，又被慾望所淹沒。父王您就像盲人一樣迷茫，而我卻能看到殊勝的道理，您被慾望所迷惑，我卻非常厭惡它。慾望就像裝有毒藥的器皿，也像毒蛇的頭，像鋒利的刀劍長矛，也像熊熊燃燒的烈火。』當國王和大臣勸說他時，堅慧都不同意，他捨棄了親人和國土，拋棄慾望而出家。就像蛇脫掉舊皮，也像丟棄鼻涕唾液一樣，遠離過錯和罪惡，斷絕希望，永遠出家。堅慧捨棄世俗時，大臣的兒子們也跟隨他出家，其中一人名叫月施（人名），他拋棄慾望跟隨堅慧。童子出家后，連同大臣的兒子們，都成就了四梵住（慈、悲、喜、舍四種心境），具足了五神通（天眼通、天耳通、他心通、宿命通、神足通）。他們深刻地看清了五塵（色、聲、香、味、觸）的過患，超越了欲界，轉動正法之輪。

【English Translation】 English version 'Your abdomen is deep and not protruding, your spine is as strong as a vajra (a ritual object symbolizing firmness), Your thighs and hips are round and straight, like the legs of an Eni deer king (a type of deer), Your walk is as graceful as a swan king, and everyone looks up to you. You are in your prime, very lovely, and capable of continuing the lineage. You and the many beautiful women are like spring flowers in full bloom, You are in your prime, your beauty has not faded, you should enjoy life quickly.' Jianhui (the prince's name) said to his father: 'Father, what you say is not reasonable, If it were a teaching like the Dharma, I would not dare to disobey. Please listen to me, Father, what I say is true and virtuous, Even in my dreams, I do not have lustful thoughts. What you say now, Father, is not approved by the wise, Only fools like these things, the wise always detest them. Why would a person with clear eyes envy a blind person leading the way? Would a person on the shore enjoy drowning? Would a person who is liberated enjoy prison? Would a person who is at peace envy those who suffer? I see you, Father, as a blind person drowning in prison, Like enjoying the five desires in a dream, and then being drowned by desire. You are as confused as a blind person, Father, while I can see the superior truth, You are deluded by desire, while I greatly detest it. Desire is like a vessel containing poison, also like the head of a poisonous snake, Like sharp swords and spears, also like a raging fire.' When the king and ministers tried to persuade him, Jianhui did not agree, He gave up his relatives and kingdom, abandoned desire, and left home. Like a snake shedding its old skin, also like discarding mucus and saliva, He distanced himself from faults and evils, gave up hope, and left home forever. When Jianhui renounced the world, the sons of the ministers also followed him, One of them was named Yueshi (a person's name), he abandoned desire and followed Jianhui. After the young men left home, along with the sons of the ministers, They all achieved the four Brahmaviharas (loving-kindness, compassion, joy, and equanimity), and possessed the five supernormal powers (clairvoyance, clairaudience, telepathy, recollection of past lives, and magical powers). They deeply saw the faults of the five dusts (form, sound, smell, taste, and touch), transcended the desire realm, And turned the wheel of the true Dharma.

妙法輪，　　直生梵天上。　童子出家已，　　父王起嫌恨，　月施詣王所，　　善化令王喜。　優陀夷當知，　　昔時堅慧者，　遠離於五欲，　　今即我身是。　優陀夷當知，　　彼時增實王，　豈為異人乎？　　凈飯王是也。　優陀夷當知，　　隨我出家者，　月施汝身是，　　亦曾化增實。　是故優陀夷，　　今應化父王，　必有大利益，　　昔曾教化故。」

爾時慧命優陀夷受佛教已，默然許可。時優陀夷過夜曉已至於食時，著衣持缽入迦毗城。時有釋種一千餘人，集在王門，皆有所須。時凈飯王聞佛如來到迦毗城在尼居林，起嫌恨意：「此兒出家，退我種族富貴大樂。如其在家，應紹金輪王四天下，如法統領民無逆命，七寶具足。其七者何？一曰輪寶，二曰象寶，三曰馬寶，四曰摩尼寶，五稱女寶，六曰主藏臣寶，七稱導師寶。具足千子，勇健難當顏容美妙，能摧強敵護四天下。不以刀杖料理國土，如法治正自然泰平。我得輪王自在快樂，彼應尊重供養於我。以兒出家故，所應得者悉皆墜落。」作是念已敕諸釋種，一切不得至我兒所敬信聽法，若有犯者當斬其首。

時有釋種名曰喜面，不在眾中不聞王教，見優陀夷即往其所，稽首白言：「善來尊者！得平安耶？世尊安

【現代漢語翻譯】現代漢語譯本『妙法輪』（指佛陀的教法），能直接引導眾生升入梵天。當童子（指佛陀）出家后，父王（指凈飯王）心生嫌恨。月施（指佛陀的弟子）前往國王處，善巧地教化，使國王歡喜。優陀夷（佛陀的弟子）應當知道，過去那位堅慧之人（指佛陀），遠離五欲（指色、聲、香、味、觸），現在就是我自身。優陀夷應當知道，那時增實王（指凈飯王），難道是別人嗎？就是凈飯王啊。優陀夷應當知道，跟隨我出家的人，月施就是你自身，也曾教化過增實王。因此，優陀夷，現在應當去教化父王，必定會有大利益，因為過去就曾教化過他。』

當時，慧命優陀夷接受佛陀的教誨后，默然認可。優陀夷過夜后，到了吃飯的時候，穿上衣服，拿著缽，進入迦毗羅衛城。當時有一千多位釋迦族人，聚集在王宮門口，都有所求。這時，凈飯王聽說佛陀如來（指佛陀）來到迦毗羅衛城，住在尼拘律園，心中生起嫌恨：『這個兒子出家，使我種族的富貴和快樂都衰退了。如果他在家，應該繼承轉輪王的地位，統治四天下，依法治理百姓，沒有人敢違抗他的命令，七寶具足。這七寶是什麼呢？一是輪寶，二是象寶，三是馬寶，四是摩尼寶，五是女寶，六是主藏臣寶，七是導師寶。他有千子，勇猛強健，容貌美好，能摧毀強敵，守護四天下。不用刀杖治理國家，依法治國，自然太平。我本應得到轉輪王的自在快樂，他應該尊重供養我。因為兒子出家，我所應得到的一切都失去了。』他這樣想著，就命令所有釋迦族人，一律不得去我兒子那裡敬信聽法，如有違犯者，當斬首示眾。

當時，有一位釋迦族人名叫喜面，不在眾人之中，沒有聽到國王的命令，見到優陀夷就前往他的住處，稽首說道：『尊者，您好！平安嗎？世尊安好嗎？』

【English Translation】 English version 'The wonderful Dharma wheel' (referring to the Buddha's teachings) directly leads beings to the Brahma heaven. When the prince (referring to the Buddha) renounced the world, the father king (referring to King Suddhodana) harbored resentment. Maudgalyayana (a disciple of the Buddha) went to the king's place, skillfully teaching and making the king happy. Udayin (a disciple of the Buddha) should know that the wise one of the past (referring to the Buddha), who was detached from the five desires (form, sound, smell, taste, and touch), is now my very self. Udayin should know that King Suddhodana of that time, was he someone else? He was King Suddhodana. Udayin should know that those who followed me into renunciation, Maudgalyayana is you yourself, and you also taught King Suddhodana. Therefore, Udayin, you should now go and teach the father king, there will surely be great benefit, because you have taught him in the past.'

At that time, the venerable Udayin, having received the Buddha's teachings, silently agreed. After spending the night, Udayin, at mealtime, put on his robes, took his bowl, and entered Kapilavastu. At that time, there were more than a thousand Shakya people gathered at the palace gate, all with their own needs. At this time, King Suddhodana heard that the Buddha Tathagata (referring to the Buddha) had come to Kapilavastu and was staying in the Nigrodha Park, and he harbored resentment: 'This son's renunciation has caused the wealth and happiness of my clan to decline. If he were at home, he should have inherited the position of a Chakravartin king, ruling the four continents, governing the people according to the law, and no one would dare to disobey his orders, with the seven treasures complete. What are these seven treasures? First is the wheel treasure, second is the elephant treasure, third is the horse treasure, fourth is the mani treasure, fifth is the woman treasure, sixth is the treasurer treasure, and seventh is the guide treasure. He would have a thousand sons, brave and strong, with beautiful appearances, able to destroy strong enemies and protect the four continents. He would not use swords and weapons to govern the country, but would govern according to the law, and there would naturally be peace. I should have obtained the freedom and happiness of a Chakravartin king, and he should have respected and made offerings to me. Because my son renounced the world, everything I should have obtained has been lost.' Thinking this, he ordered all the Shakya people that they must not go to my son to respect and listen to the Dharma, and if anyone violated this order, they would be beheaded.

At that time, there was a Shakya person named Hsi-mien, who was not among the crowd and had not heard the king's order. When he saw Udayin, he went to his place, bowed his head and said: 'Venerable one, welcome! Are you at peace? Is the World Honored One well?'

樂少病少惱起居輕利，在路不疲，供饌不乏也？」時優陀夷報喜面言：「如來安樂少病少惱起居輕利，在路不疲，飲食無乏。」

時有釋種名曰善覺，見喜面共優陀夷在屏處語，亦詣其所，白言：「大德！自遠而來，比康吉耶？世尊起居安樂少病少惱，在路不疲，供饌無乏耶？」優陀夷答言：「如來聖御安樂，在路不疲，無所乏少。」

爾時復有二釋種，一名無憂、二名離憂，見喜面、善覺共優陀夷在於屏處，亦復棄眾往詣其所，白優陀夷言：「善來至此，氣力好耶？世尊起居安樂耶？遠涉途路得無疲耶？」優陀夷報言：「如來聖御安樂，涉路不疲。」時二釋種重白言：「如來途路何故無乏也？」優陀夷報言：「以四天王及天帝釋、諸梵天王常來供養，故無所乏。」

時諸釋種俱白優陀夷言：「我等今欲詣佛至世尊所供養聽法，恐不獲遂。何以故？凈飯大王向有敕旨，敕諸釋種悉皆不聽至佛所供養聽法。如有犯者當斬其首。慮王憲故，不得禮拜供養聽受正法。」時優陀夷聞此語已，知其父王有大怨恨。「我今作何方便至王所也？」作是念已，「我當舉高七多羅樹，于虛空中結加趺坐至於王所。」

爾時慧命優陀夷即入如實三昧，以其三昧莊嚴其心，復以神力舉高七多羅樹，于虛空中加趺而坐

【現代漢語翻譯】現代漢語譯本：『世尊是否安樂，少病少惱，起居輕便，旅途不疲憊，飲食不缺乏？』當時，優陀夷面帶喜色地回答說：『如來安樂，少病少惱，起居輕便，旅途不疲憊，飲食無所缺乏。』這時，有一位名叫善覺的釋迦族人，看到喜面和優陀夷在僻靜處交談，也來到他們那裡，問道：『大德！您從遠方而來，康吉耶的情況如何？世尊起居安樂，少病少惱，旅途不疲憊，飲食不缺乏嗎？』優陀夷回答說：『如來聖駕安樂，旅途不疲憊，沒有任何缺乏。』當時，又有兩位釋迦族人，一位叫無憂，一位叫離憂，看到喜面、善覺和優陀夷在僻靜處，也離開眾人來到他們那裡，問優陀夷說：『您來到這裡，身體好嗎？世尊起居安樂嗎？遠途跋涉沒有疲憊嗎？』優陀夷回答說：『如來聖駕安樂，旅途不疲憊。』這兩位釋迦族人又問：『如來旅途為何沒有缺乏呢？』優陀夷回答說：『因為有四大天王、天帝釋和諸梵天王經常前來供養，所以沒有任何缺乏。』當時，眾釋迦族人一起對優陀夷說：『我們現在想去佛陀那裡，到世尊處供養聽法，恐怕不能如願。為什麼呢？凈飯大王曾有旨意，命令所有釋迦族人都不準去佛陀那裡供養聽法。如有違犯者，將被斬首。考慮到大王的法令，我們不能禮拜供養，聽受正法。』當時，優陀夷聽到這些話后，知道他的父王有很大的怨恨。『我現在要用什麼方法去見大王呢？』他這樣想著，『我應當舉起七棵多羅樹那麼高，在虛空中結跏趺坐，到達大王那裡。』這時，慧命優陀夷立即進入如實三昧（一種禪定狀態），用三昧莊嚴他的心，又用神通力舉起七棵多羅樹那麼高，在虛空中結跏趺坐。

【English Translation】 English version: 『Is the World-Honored One well, with few illnesses and afflictions, light and comfortable in his movements, not tired on the road, and not lacking in food?』 At that time, Udayin replied with a joyful face, 『The Tathagata is well, with few illnesses and afflictions, light and comfortable in his movements, not tired on the road, and not lacking in food.』 Then, there was a Shakya named Suddhodana, who saw Joyful Face and Udayin talking in a secluded place. He also went to them and asked, 『Venerable Sir! You have come from afar, how is Kanjeya? Is the World-Honored One well, with few illnesses and afflictions, not tired on the road, and not lacking in food?』 Udayin replied, 『The Tathagata's holy carriage is well, not tired on the road, and lacking nothing.』 At that time, there were two more Shakyas, one named No-Sorrow and the other named Free-from-Sorrow, who saw Joyful Face, Suddhodana, and Udayin in a secluded place. They also left the crowd and went to them, asking Udayin, 『Welcome to this place, are you in good health? Is the World-Honored One well? Are you not tired from the long journey?』 Udayin replied, 『The Tathagata's holy carriage is well, not tired on the road.』 The two Shakyas asked again, 『Why is the Tathagata not lacking on the road?』 Udayin replied, 『Because the Four Heavenly Kings, Indra, and the Brahma Kings often come to make offerings, therefore there is no lack.』 At that time, all the Shakyas together said to Udayin, 『We now wish to go to the Buddha, to the World-Honored One to make offerings and listen to the Dharma, but we fear we will not succeed. Why? King Suddhodana has issued an edict, ordering all Shakyas not to go to the Buddha to make offerings and listen to the Dharma. If anyone violates this, they will be beheaded. Considering the King's decree, we cannot bow in worship, make offerings, and receive the true Dharma.』 When Udayin heard these words, he knew that his father the King had great resentment. 『What method should I use to go to the King?』 Thinking this, he thought, 『I should raise myself seven Tala trees high, sit in full lotus position in the void, and reach the King.』 At that time, the wise Udayin immediately entered the Samadhi of Truth (a state of meditation), adorned his mind with Samadhi, and with his supernatural power, raised himself seven Tala trees high, and sat in full lotus position in the void.

，飛空往詣凈飯王所。時王遙見優陀夷以神通力于虛空中加趺而來，從座而起合掌恭敬，向優陀夷而說偈言：

「染服大師從何來？　　成就威儀難見者，　若有所須愿速說，　　我今誠心必奉給。」

爾時慧命優陀夷以偈答曰：

「我是大王子之子，　　大王即是我祖父。　我為如來行乞食，　　得食奉送大善逝。　大王今日獲善利，　　王兒人天最尊上，　威德光明照十方，　　猶如秋月日中時。　如日處空離雲霧，　　光明晃曜普皆照，　如是最勝王聖子，　　威德光顯聞十方。　猶如秋日初出時，　　蔽諸螢火光普照，　如是最勝王聖子，　　伏諸外道獨顯曜。　猶如日中盛隆熾，　　凌于星辰故不現，　如是最勝王聖子，　　降伏外道自光顯。　猶如日中凌月明，　　令月失光明不現，　是王聖子伏外道，　　如日盛明月隱照。　如禽獸聞師子吼，　　水陸空行散還穴，　驚奔逃走迷諸方，　　以師子聲難忍故。　大聖如來震吼時，　　邪外道聞無我聲，　假使無知至有頂，　　聞此無我皆悉怖。　盲冥愚癡人天中，　　有目如來示明炬，　為作明燈除愚闇，　　興舉無上智光輪。　顯示邪正等不等，　　教導世間道非道，　為失路者示其路，　　拔

【現代漢語翻譯】現代漢語譯本優陀夷（Udayin，佛陀弟子）騰空飛往凈飯王（Suddhodana，釋迦牟尼佛的父親）的住所。當時，國王遠遠地看見優陀夷以神通力在虛空中跏趺而至，便從座位上起身，合掌恭敬，向優陀夷說道：『身著袈裟的大師從何處而來？成就如此威儀，實在難得一見。若有任何需要，請儘快告知，我定當誠心奉上。』這時，慧命優陀夷以偈回答說：『我是大王子（指悉達多太子，即釋迦牟尼佛）的兒子，大王您是我的祖父。我為如來（Tathagata，佛陀的稱號）乞食，將所得食物奉送給大善逝（Mahasugata，佛陀的稱號）。大王今日獲得了善利，您的兒子是人天中最尊貴的，他的威德光明照耀十方，猶如秋天的月亮和正午的太陽。如同太陽在空中，遠離雲霧，光明閃耀普照一切，這位最殊勝的王之聖子，他的威德光芒顯赫，名聞十方。如同秋日初升之時，遮蔽了螢火蟲的光芒，普照一切，這位最殊勝的王之聖子，降伏了所有外道，獨自顯耀。如同正午的太陽，光芒熾盛，超越星辰，使其無法顯現，這位最殊勝的王之聖子，降伏了外道，自身光芒顯耀。如同太陽在正午時分超越月亮的光明，使月亮失去光輝，無法顯現，這位王的聖子降伏外道，如同太陽光芒熾盛，月亮隱沒。如同禽獸聽到獅子的吼叫，水陸空行的動物都散回洞穴，驚慌奔逃，迷失方向，因為獅子的吼聲難以忍受。大聖如來（Mahasugata，佛陀的稱號）震吼時，邪見外道聽到無我（anatman，佛教基本教義之一）之聲，即使是無知到極點的人，聽到這無我之聲都會感到恐懼。在盲目愚癡的人天之中，有如來（Tathagata，佛陀的稱號）這樣有眼之人，為他們點亮明燈，驅除愚昧的黑暗，興起無上智慧的光輪。他顯示邪正、平等與不平等，教導世間什麼是道，什麼不是道，為迷失道路的人指明方向，拔除

【English Translation】 English version Udayin (a disciple of the Buddha) flew through the air to the place of King Suddhodana (father of Shakyamuni Buddha). At that time, the king saw Udayin from afar, coming in a lotus position through the air by his supernatural power. He rose from his seat, folded his palms respectfully, and spoke to Udayin in verse: 'Where does the master in dyed robes come from? One who has achieved such dignified conduct is rare to see. If there is anything you need, please tell me quickly, and I will offer it with sincerity.' Then, the venerable Udayin replied in verse: 'I am the son of the great prince (referring to Siddhartha Gautama, i.e., Shakyamuni Buddha), and you, great king, are my grandfather. I beg for food for the Tathagata (title of the Buddha), and I offer the food I receive to the Mahasugata (title of the Buddha). Great king, today you have gained great merit. Your son is the most honored among humans and gods. His majestic light illuminates all directions, like the autumn moon and the midday sun. Like the sun in the sky, free from clouds and mist, its light shines brightly everywhere, this most excellent holy son of the king, his majestic light is glorious, and his name is heard in all directions. Like the rising sun in early autumn, it obscures the light of fireflies, shining everywhere, this most excellent holy son of the king, subdues all the heretics, and shines alone. Like the midday sun, its light is blazing, surpassing the stars, making them invisible, this most excellent holy son of the king, subdues the heretics, and his own light shines. Like the sun at midday surpassing the light of the moon, causing the moon to lose its light and become invisible, this holy son of the king subdues the heretics, like the sun's blazing light, the moon is hidden. Like beasts hearing the roar of a lion, creatures of land, water, and air scatter back to their dens, fleeing in panic, losing their way, because the lion's roar is unbearable. When the great sage Tathagata (title of the Buddha) roars, the heretics with wrong views hear the sound of no-self (anatman, one of the basic doctrines of Buddhism), even those who are ignorant to the extreme, will feel fear upon hearing this sound of no-self. Among the blind and ignorant humans and gods, there is the Tathagata (title of the Buddha), who has eyes, lighting a lamp for them, dispelling the darkness of ignorance, and raising the wheel of supreme wisdom. He shows what is right and wrong, equal and unequal, teaching the world what is the path and what is not the path, guiding those who have lost their way, and uprooting

欲淤泥置岸上。　如興云蔭覆枯池，　　注雨充足原隰滿，　如是大王仙聖子，　　興建法雨潤人天。　如水沾地及山川，　　並諸百卉叢林樹，　藥草條莖及枝蔓，　　諸花蓊蔚遍山好。　如是十力四無畏，　　具足十八不共樹，　一切智果花莊嚴，　　王仙聖子微妙身。　如須彌山處大海，　　嚴好不動天樂居，　如斯善逝大王子，　　沙門海中最第一。　忉利天主舍脂夫，　　于天眾中奇特妙，　如斯世尊大王子，　　沙門眾中最殊妙。　吼說秘奧甚深法，　　以悲鬘電遍一切，　如來龍王降法雨，　　念處池水細注下。　持戒威德如日輪，　　以三昧力除惱闇，　智慧光滅煩惱愛，　　大牟尼日照世間。　具足念處摩尼寶，　　戒定船筏渡彼岸，　覺支寶𨥥禪浩滿，　　復求畢叉入佛海。　清凈戒根堅難動，　　三昧樹葉念處枝，　七覺華空堅樹身，　　無我堅固成佛樹。　戒林中行大力者，　　三昧調伏德山依，　三解脫門為境界，　　佛十力牙是王子。　正見無著牟尼尊，　　能降強敵勝牛王，　恐怖種種諸外道，　　是大王子無畏吼。　尸羅德藏妙莊嚴，　　禪定寂滅無量衣，　具智牟尼解脫境，　　能施財物如長者。　遠離諸惡集諸善，　　滅

【現代漢語翻譯】現代漢語譯本想要把淤泥放到岸上。就像興起雲彩遮蔽乾涸的池塘，降下充足的雨水，使平原低窪之處都充滿水。就像這樣，偉大的國王仙聖之子（指佛陀），興起佛法之雨，滋潤人天。就像水沾濕土地和山川，以及各種草木叢林樹，藥草的莖和枝蔓，各種花朵茂盛，遍佈山野。就像這樣，具足十力（如來十種力量）和四無畏（佛陀的四種無所畏懼），具備十八不共法（佛陀獨有的十八種功德），以一切智的果實之花來莊嚴，國王仙聖之子（指佛陀）擁有微妙之身。就像須彌山（佛教中的聖山）屹立於大海之中，莊嚴美好，不動搖，是天人安樂的居所。就像這樣，善逝（佛陀的稱號）的大王子（指佛陀），是沙門（出家修行者）中最殊勝的第一。忉利天主（帝釋天）的妻子舍脂，在天眾之中非常奇特美妙。就像這樣，世尊（佛陀的稱號）的大王子（指佛陀），在沙門眾中最為殊妙。他吼說秘密深奧的佛法，以慈悲的鬘電（比喻佛法的光芒）遍照一切。如來（佛陀的稱號）龍王降下佛法之雨，念處（四念處，佛教修行方法）的池水細細地注入。持戒的威德如同太陽，以三昧（禪定）的力量消除煩惱的黑暗。智慧的光芒熄滅煩惱和愛慾，大牟尼（佛陀的稱號）的太陽照耀世間。具足念處（四念處）的摩尼寶（如意寶珠），以戒定（戒律和禪定）的船筏渡過彼岸。覺支（七覺支，佛教修行方法）的寶藏充滿禪定，再次尋求比丘（出家修行者）進入佛法的海洋。清凈的戒根堅固不動搖，三昧的樹葉是念處的枝條。七覺支的花朵在空中，堅固的樹身，無我的堅固成就了菩提樹（成佛的樹）。在戒律的森林中行走的大力者，以三昧調伏，依靠功德之山。以三解脫門（空、無相、無愿）為境界，佛陀的十力是王子的牙齒（比喻力量）。正見（正確的見解）無所執著的牟尼（佛陀的稱號），能夠降伏強大的敵人，如同勝牛王。使各種外道感到恐懼，這是大王子（指佛陀）無畏的獅子吼。戒律的功德如同珍貴的寶藏，禪定的寂滅如同無量的衣服。具足智慧的牟尼（佛陀的稱號）處於解脫的境界，能夠像長者一樣施捨財物。遠離各種惡行，聚集各種善行，滅盡煩惱。

【English Translation】 English version Desiring to place mud on the shore. Like raising clouds to cover a dried-up pond, pouring down sufficient rain to fill the plains and lowlands. Just like that, the great King Sage's son (referring to the Buddha), raises the rain of Dharma, nourishing humans and gods. Like water soaking the earth and mountains, as well as all kinds of grasses, forests, and trees, the stems and vines of medicinal herbs, and various flowers blooming luxuriantly, covering the mountains and fields. Just like that, possessing the ten powers (the ten powers of a Tathagata) and four fearlessnesses (the four fearlessnesses of the Buddha), equipped with the eighteen unique qualities (the eighteen unique merits of the Buddha), adorned with the flowers of the fruit of all-knowing wisdom, the King Sage's son (referring to the Buddha) possesses a subtle body. Like Mount Sumeru (the sacred mountain in Buddhism) standing in the great ocean, majestic and unmoving, a dwelling of peace and joy for gods. Just like that, the great prince of the Sugata (an epithet of the Buddha), is the most excellent and foremost among the Shramanas (ascetics). Shachi, the wife of the Lord of the Trayastrimsha Heaven (Indra), is extraordinarily wonderful among the heavenly beings. Just like that, the great prince of the World Honored One (an epithet of the Buddha), is the most extraordinary among the Shramanas. He roars and speaks the secret and profound Dharma, illuminating everything with the compassionate garland of lightning (a metaphor for the light of the Dharma). The Tathagata (an epithet of the Buddha) Dragon King pours down the rain of Dharma, the waters of the mindfulness (the four foundations of mindfulness, a Buddhist practice) pool gently. The majestic virtue of upholding precepts is like the sun, using the power of Samadhi (meditative concentration) to dispel the darkness of afflictions. The light of wisdom extinguishes afflictions and desires, the sun of the great Muni (an epithet of the Buddha) illuminates the world. Possessing the Mani jewel (wish-fulfilling jewel) of mindfulness (the four foundations of mindfulness), crossing the shore with the raft of precepts and Samadhi (precepts and meditation). The treasure of the enlightenment factors (the seven factors of enlightenment, a Buddhist practice) is filled with meditation, again seeking Bhikshus (monks) to enter the ocean of Dharma. The pure root of precepts is firm and unshakeable, the leaves of Samadhi are the branches of mindfulness. The flowers of the seven enlightenment factors are in the sky, the firm trunk of the tree, the firmness of non-self achieves the Bodhi tree (the tree of enlightenment). The powerful one walking in the forest of precepts, subduing with Samadhi, relying on the mountain of virtue. Taking the three doors of liberation (emptiness, signlessness, wishlessness) as the boundary, the ten powers of the Buddha are the teeth of the prince (a metaphor for power). The Muni (an epithet of the Buddha) with right view (correct understanding) and no attachment, is able to subdue powerful enemies, like a victorious bull king. Causing fear in various heretics, this is the fearless lion's roar of the great prince (referring to the Buddha). The merit of precepts is like a precious treasure, the tranquility of meditation is like limitless clothing. The Muni (an epithet of the Buddha) with wisdom is in the realm of liberation, able to give away wealth like an elder. Staying away from all evil deeds, gathering all good deeds, extinguishing afflictions.

諸煩惱善慧根，　慧施天人修羅等，　　光明晃曜王聖子。　戒云空慧以為電，　　八支細雨能潤澤，　牟尼能與勝苗子，　　王子猶如大龍雨。」

爾時凈飯王以偈問曰：

「勝士得來安樂耶？　　至於飲食無乏少，　身無疲勞床臥具，　　如花在岸不蔫萎。」

爾時優陀夷以偈答曰：

「禪定境界具神力，　　身心安樂遍充滿，　牟尼神慮依寂止，　　猶如金蓮不枯燥。」

爾時凈飯王以偈問曰：

「昔以旌鼓自驚悟，　　美音箏笛及簫瑟，　妙好伎女以自娛；　　今獨林中不苦耶？」

爾時優陀夷以偈對曰：

「禪定寂定為境界，　　巧能修學三昧樂，　行住坐臥依諸善，　　心常喜樂無苦惱。」

爾時凈飯王以偈問曰：

「無價寶床常安臥，　　眠時美女眾在側，　周圍廣設明燈樹，　　如何闇臥不悒戚？」

爾時優陀夷以偈答曰：

「牟尼眠時臥聖床，　　慈為氈褥悲樂枕，　佛住喜心常怡悅，　　舍三有趣不悒戚。」

爾時凈飯王以偈問曰：

「諸健釋種常圍繞，　　博達多聞以為伴，　殿舍天宮中長養；　　如何今日樂林間？」

爾時優陀夷以偈對曰：

「如法生子恒現前，　　同修寂止在其側，　心好閑

【現代漢語翻譯】現代漢語譯本諸煩惱如同善慧的根基，智慧的施予如同天人、修羅（非天神）的光芒，照耀著王子。戒律如同天空中的云，智慧如同閃電，八正道如同細雨，能夠滋潤萬物，牟尼（釋迦牟尼佛）能給予殊勝的苗子，王子猶如降下甘霖的大龍。

這時，凈飯王（釋迦牟尼佛的父親）用偈語問道：

『勝士（指釋迦牟尼佛）到來是否安樂？』『飲食是否不缺乏，』『身體是否沒有疲勞，床鋪臥具是否舒適，』『如同花朵在岸邊不會枯萎？』

這時，優陀夷（釋迦牟尼佛的弟子）用偈語回答說：

『禪定的境界具有神通之力，』『身心安樂充滿一切，』『牟尼（釋迦牟尼佛）的神思依止於寂靜，』『猶如金蓮不會枯萎。』

這時，凈飯王用偈語問道：

『過去用旌旗和鼓聲來使自己覺醒，』『美妙的箏笛和簫瑟之音，』『還有美妙的伎女來娛樂自己；』『現在獨自在林中不覺得苦嗎？』

這時，優陀夷用偈語回答說：

『禪定和寂靜是我的境界，』『我巧妙地修習三昧的快樂，』『行住坐臥都依止於善法，』『心中常常喜悅，沒有苦惱。』

這時，凈飯王用偈語問道：

『無價的寶床常常安臥，』『睡眠時有眾多美女在側，』『周圍廣設明亮的燈樹，』『如何現在在黑暗中睡覺而不憂愁？』

這時，優陀夷用偈語回答說：

『牟尼（釋迦牟尼佛）睡覺時臥在聖潔的床上，』『慈悲是他的氈褥，喜樂是他的枕頭，』『佛住在喜悅的心中，常常怡然自得，』『捨棄三有（欲界、色界、無色界）的束縛，不憂愁。』

這時，凈飯王用偈語問道：

『眾多健壯的釋迦族人常常圍繞著你，』『博學多聞的人作為你的伴侶，』『在殿堂和天宮中長大；』『為何今日卻樂於在林間？』

這時，優陀夷用偈語回答說：

『如法而生的弟子常常在眼前，』『他們一同修習寂靜，在我的身邊，』『心中喜好閑靜，』

【English Translation】 English version All afflictions are like the roots of good wisdom, The bestowal of wisdom is like the light of gods, humans, and asuras (demigods), illuminating the prince. Precepts are like clouds in the sky, and wisdom is like lightning, The Eightfold Path is like fine rain, capable of nourishing all things, Muni (Shakyamuni Buddha) can give rise to excellent sprouts, The prince is like a great dragon raining down sweet dew.

At that time, King Suddhodana (Shakyamuni Buddha's father) asked in verse:

'O Victorious One (referring to Shakyamuni Buddha), have you come in peace?' 'Is there no lack of food and drink?' 'Is your body free from fatigue, and are your bedding and furnishings comfortable?' 'Like a flower on the shore that does not wither?'

At that time, Udayi (Shakyamuni Buddha's disciple) replied in verse:

'The realm of meditation possesses divine power,' 'Body and mind are filled with peace and joy,' 'Muni's (Shakyamuni Buddha's) thoughts abide in stillness,' 'Like a golden lotus that does not wither.'

At that time, King Suddhodana asked in verse:

'In the past, you used banners and drums to awaken yourself,' 'The beautiful sounds of zithers, flutes, and sheng,' 'And beautiful courtesans to entertain yourself;' 'Now, alone in the forest, do you not feel hardship?'

At that time, Udayi replied in verse:

'Meditation and stillness are my realm,' 'I skillfully cultivate the joy of samadhi,' 'In walking, standing, sitting, and lying down, I rely on virtuous practices,' 'My heart is always joyful, without suffering.'

At that time, King Suddhodana asked in verse:

'You used to sleep on priceless jeweled beds,' 'With many beautiful women by your side when you slept,' 'With bright lamp trees set up all around,' 'How can you now sleep in darkness without being sad?'

At that time, Udayi replied in verse:

'When Muni (Shakyamuni Buddha) sleeps, he lies on a sacred bed,' 'Compassion is his mat, and joy is his pillow,' 'The Buddha dwells in a joyful heart, always content,' 'Having abandoned the three realms of existence (desire, form, and formless), he is not sad.'

At that time, King Suddhodana asked in verse:

'Many strong Shakya people used to surround you,' 'Learned and knowledgeable people as your companions,' 'You grew up in palaces and heavenly abodes;' 'Why are you now happy in the forest?'

At that time, Udayi replied in verse:

'Disciples who are born in accordance with the Dharma are always before me,' 'They practice stillness together, by my side,' 'My heart delights in tranquility,'

林修諸定，　　離畏導師樂山林。」

爾時凈飯王以偈問曰：

「童子昔日在宮時，　　以天浴池而澡沐，　亦用香澤涂其身；　　今在林中誰為洗？」

爾時優陀夷以偈對曰：

「諸法池水戒善岸，　　牟尼自浴並浴他，　己及諸子浮不濕，　　自度以訖及群生。」

爾時凈飯王以偈問曰：

「昔種種香常熏體，　　金線真珠以嚴身，　常著天子妙衣服；　　今在林間用何飾？」

爾時優陀夷以偈對曰：

「功德鬘嚴戒香薰，　　禪定瓔珞慚愧衣，　通明解脫自莊嚴，　　光明威德曜林中。」

爾時凈飯王以偈問曰：

「昔以刀劍弓箭矛，　　健士執持常防衛，　亦用寶蓋恒覆蔭；　　今獨林中誰守護？」

爾時優陀夷以偈對曰：

「慈悲忍辱自防衛，　　聲聞弟子眷屬力，　以功德法定無怖，　　十力雄猛四無畏。」

爾時凈飯大王以偈贊曰：

「善哉善說我子德，　　久修善法不退轉。　汝進食訖將飯去，　　我亦往詣牟尼王。」

爾時優陀夷復白王言：「大王！婆伽婆是大眾師善御群生，是大仙人能善安住沙門眾中沙門中王，光明普照。譬如十五日夜凈月圓滿眾星圍繞，光明甚盛照耀一切。世尊亦爾，在沙門眾中光明照耀，

【現代漢語翻譯】現代漢語譯本『他修習各種禪定，遠離恐懼，導師喜愛山林。』那時，凈飯王（Suddhodana）以偈頌問道：『童子過去在宮殿時，用天上的浴池洗澡，也用香油塗抹身體；現在在林中，誰為他洗浴呢？』那時，優陀夷（Udayin）以偈頌回答說：『諸法之池，戒律為岸，牟尼（釋迦牟尼佛的尊稱，意為聖者）自己沐浴也為他人沐浴，自己和弟子們漂浮而不被沾濕，自己得度也度脫眾生。』那時，凈飯王以偈頌問道：『過去種種香氣常薰染身體，用金線和珍珠裝飾身體，常穿天子的美妙衣服；現在在林間，用什麼裝飾呢？』那時，優陀夷以偈頌回答說：『功德之鬘莊嚴，戒香薰染，禪定為瓔珞，慚愧為衣，通達明瞭，解脫自在，以此自我莊嚴，光明威德照耀林中。』那時，凈飯王以偈頌問道：『過去用刀劍弓箭長矛，健壯的武士執持常作防衛，也用寶蓋常常遮蔭；現在獨自在林中，誰來守護呢？』那時，優陀夷以偈頌回答說：『慈悲忍辱自我防衛，聲聞弟子（佛陀的弟子）是眷屬的力量，以功德法而無所畏懼，具有十力（佛陀的十種力量）雄猛和四無畏（佛陀的四種無所畏懼）。』那時，凈飯大王以偈頌讚嘆說：『說得好啊，善說我兒子的功德，長久修習善法而不退轉。你吃完飯後把飯拿走，我也要去拜見牟尼王。』那時，優陀夷又對國王說：『大王！婆伽婆（Bhagavat，佛陀的尊稱，意為世尊）是大眾的導師，善於引導眾生，是大仙人，能安住于沙門眾中，是沙門中的王者，光明普照。譬如十五的夜晚，皎潔的滿月被眾星圍繞，光明非常盛大，照耀一切。世尊也是如此，在沙門眾中光明照耀，』

【English Translation】 English version 'He practices various meditations, is free from fear, and the guide loves the forest.' Then, King Suddhodana asked in verse: 'When the prince was in the palace, he bathed in celestial pools and used fragrant oils on his body; now in the forest, who bathes him?' Then, Udayin replied in verse: 'The pool of Dharma, with precepts as its shore, the Muni (an epithet for the Buddha, meaning sage) bathes himself and others, he and his disciples float without getting wet, he crosses over and helps all beings cross over.' Then, King Suddhodana asked in verse: 'In the past, various fragrances always perfumed his body, he adorned himself with gold threads and pearls, and always wore the fine clothes of a prince; now in the forest, what adorns him?' Then, Udayin replied in verse: 'Adorned with the garland of merit, perfumed by the fragrance of precepts, with meditation as his necklace, and shame as his garment, he is self-adorned with understanding and liberation, his light and power illuminate the forest.' Then, King Suddhodana asked in verse: 'In the past, swords, bows, and spears were held by strong warriors for protection, and a jeweled canopy always provided shade; now alone in the forest, who protects him?' Then, Udayin replied in verse: 'Compassion and forbearance are his protection, the power of his disciples, the Sravakas (Buddha's disciples), is his retinue, with the Dharma of merit he is without fear, possessing the ten powers (of the Buddha) and the four fearlessnesses (of the Buddha).' Then, King Suddhodana praised in verse: 'Well said, well spoken are the virtues of my son, he has long practiced good Dharma without regression. After you finish eating, take the food away, and I will also go to see the Muni King.' Then, Udayin again said to the king: 'Great King! The Bhagavat (an epithet for the Buddha, meaning the Blessed One) is the teacher of the multitude, skillfully guides beings, is a great sage, able to dwell among the monastic community, the king among the monastics, his light shines everywhere. Just like on the fifteenth night, the pure full moon is surrounded by stars, its light is very bright, illuminating everything. The World Honored One is also like that, his light shines among the monastic community,'

亦復如是。譬如秋日在於空中無諸雲翳。彼婆伽婆亦復如是，在大眾中光明照耀亦復如是。譬如帝釋天中之王坐善法堂，諸天之中光明顯赫。彼婆伽婆在於眾中光明晃曜，亦復如是。譬如須夜摩天、兜率陀天王、化樂天王、他化自在天王，在天眾中光明顯耀威德獨尊。彼婆伽婆于沙門眾中威德顯赫亦復如是，猶如娑婆世界主大梵天王，與百億梵眾之所圍繞，光明晃耀威德獨尊。彼婆伽婆在沙門眾中光明顯赫威德尊勝，亦復如是。」

爾時凈飯王聞說婆伽婆道德已，心作是念：「此乃世尊聲聞弟子，猶有如是大神通、大威力、大功德，何況如來。」復念：「太子本生之時，大地六種十八相動，動、遍動、等遍動，踴、遍踴、等遍踴，吼、遍吼、等遍吼，震、遍震、等遍震，起、遍起、等遍起，覺、遍覺、等遍覺，放大光明。無人扶持行於七步，空中二道流水注下洗浴其身。自然而有真金聖座，于虛空中化成天蓋，諸天禮拜。乃至未出家時，不為五欲之所迷惑。凡有所作決定不退，隨說能作。一切時中堅固大力，不作妄語、不違信行。本作是言：『我成阿耨多羅三藐三菩提，自度己訖，復當度王。』」時王唸佛為菩薩時本誓願故，說是偈言：

「若有初生已，　　明智言不虛，　所說事不異，　　智者誰不信？

【現代漢語翻譯】現代漢語譯本：也像這樣。譬如秋日天空晴朗沒有云彩遮蔽。那位婆伽婆（Bhagavan，世尊）也像這樣，在大眾中光明照耀。譬如帝釋天（Indra，天神之王）之王坐在善法堂，在諸天之中光明顯赫。那位婆伽婆在大眾中光明閃耀，也像這樣。譬如須夜摩天（Suyama，夜摩天之王）、兜率陀天（Tusita，兜率天之王）、化樂天（Nirmanarati，化樂天之王）、他化自在天（Paranirmitavasavartin，他化自在天之王），在天眾中光明顯耀，威德獨尊。那位婆伽婆在沙門（Sramana，出家修行者）眾中威德顯赫也像這樣，猶如娑婆世界（Saha，我們所處的世界）之主大梵天王（Mahabrahma，梵天之王），被百億梵眾所圍繞，光明閃耀，威德獨尊。那位婆伽婆在沙門眾中光明顯赫，威德尊勝，也像這樣。那時，凈飯王（Suddhodana，釋迦牟尼佛的父親）聽聞講述婆伽婆的道德后，心中這樣想：『這僅僅是世尊的聲聞弟子（Sravaka，聽聞佛法而修行的人），尚且有如此大的神通、大威力、大功德，何況如來（Tathagata，佛的稱號）呢？』又想：『太子（指釋迦牟尼佛）出生之時，大地有六種十八相震動，動、遍動、等遍動，踴、遍踴、等遍踴，吼、遍吼、等遍吼，震、遍震、等遍震，起、遍起、等遍起，覺、遍覺、等遍覺，放出大光明。無人扶持，行走七步，空中兩條水流注下洗浴其身。自然而有真金聖座，在虛空中化成天蓋，諸天禮拜。乃至未出家時，不被五欲（色、聲、香、味、觸）所迷惑。凡有所作，決定不退，隨說能作。一切時中堅固大力，不作妄語，不違背信行。他曾說過：『我成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），自己度脫之後，還要度脫國王。』』』當時，國王因為想到佛陀作為菩薩（Bodhisattva，追求覺悟的修行者）時的本誓願，說了這首偈：『如果初生之時，明智之言不虛，所說之事不異，智者誰不信？』

【English Translation】 English version: It is also like that. For example, like an autumn day in the sky without any clouds. That Bhagavan (the Blessed One) is also like that, shining brightly in the assembly. For example, the king of the Devas (gods), Indra, sits in the Sudharma Hall, shining brightly among the Devas. That Bhagavan shines brightly in the assembly, also like that. For example, the kings of the Suyamas (Yama Heaven), Tusitas (Tusita Heaven), Nirmanaratis (Nirmanarati Heaven), and Paranirmitavasavartins (Paranirmitavasavartin Heaven), shine brightly and are uniquely majestic among the Devas. That Bhagavan is also like that, majestic among the Sramanas (ascetics), just like the great Brahma (Mahabrahma), the lord of the Saha world (our world), surrounded by hundreds of billions of Brahmas, shining brightly and uniquely majestic. That Bhagavan is also like that, shining brightly and supremely majestic among the Sramanas. At that time, King Suddhodana, having heard about the virtues of the Bhagavan, thought in his heart: 'These are merely the Sravakas (disciples who hear the teachings) of the Blessed One, and they already possess such great supernatural powers, great might, and great merit, how much more so the Tathagata (the Buddha)?' He further thought: 'When the prince (referring to Shakyamuni Buddha) was born, the earth shook in six ways and eighteen aspects: moving, moving everywhere, moving equally everywhere; rising, rising everywhere, rising equally everywhere; roaring, roaring everywhere, roaring equally everywhere; quaking, quaking everywhere, quaking equally everywhere; rising up, rising up everywhere, rising up equally everywhere; awakening, awakening everywhere, awakening equally everywhere, emitting great light. Without anyone supporting him, he walked seven steps, and two streams of water flowed down from the sky to bathe his body. Naturally, a golden holy seat appeared, and a heavenly canopy formed in the void, and the Devas paid homage. Even before he left home, he was not deluded by the five desires (form, sound, smell, taste, and touch). Whatever he did, he was determined not to retreat, and he could do whatever he said. At all times, he was firm and powerful, did not lie, and did not violate his faith. He had said: 『When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), after liberating myself, I will also liberate the king.』' At that time, the king, thinking of the original vows of the Buddha when he was a Bodhisattva (one who seeks enlightenment), spoke this verse: 'If at the time of birth, The words of the wise are not false, What is said is not different, Who among the wise would not believe?'

若有初生時，　　世親說無等，　必作天人尊，　　智者誰不信？　若有不能惜，　　寶聚如雪山，　離於貪吝者，　　智者誰不信？　若能于夢中，　　不作虛妄語，　如說如修行，　　智者誰不信？　如刀劍之語，　　不能惱令瞋，　離於忿怒事，　　智者誰不信？　無有能欺者，　　貪瞋亦不染，　具足智慧王，　　智者誰不信？　一切妙五欲，　　及以種種報，　無有能繫縛，　　智者誰不信？　種種希有事，　　及以眾妙物，　無有能怖畏，　　智者誰不信？　以諸美妙言，　　明人善巧說，　無有能惑縛，　　智者誰不信？　以諸順義語，　　諸欲決定句，　於此不能縛，　　智者誰不信？　以諸軍駕力，　　及以種種護，　能出於妙城，　　智者誰不信？　棄捨妙欲樂，　　為求甘露行，　悕望于菩提，　　智者誰不信？　六年修苦行，　　勇猛無能當，　求于勝菩提，　　智者誰不信？　六年粗少食，　　求于勝菩提，　利安諸世間，　　智者誰不信？　六年為魔擾，　　相續求短缺，　不能得其便，　　智者誰不信？　遠離五欲過，　　不求於他物，　常利益世間，　　智者誰不信？　不從他聞法，　　自然成菩提，　寂定

【現代漢語翻譯】現代漢語譯本如果有人初生時，世親（Vasubandhu，古印度佛教思想家）說他無與倫比，必定成為天人所尊敬的，有智慧的人誰會不相信呢？如果有人不吝惜，即使擁有如雪山般堆積的寶藏，遠離貪婪和吝嗇，有智慧的人誰會不相信呢？如果有人能在夢中，也不說虛妄的話，能如所說的那樣去修行，有智慧的人誰會不相信呢？如果有人能像刀劍般鋒利的言語，也不能使他惱怒或嗔恨，遠離憤怒的事情，有智慧的人誰會不相信呢？如果有人不會被欺騙，貪婪和嗔恨也不能染污他，具備圓滿智慧的王者，有智慧的人誰會不相信呢？如果有人對一切美好的五欲（色、聲、香、味、觸）以及種種的報應，都不能束縛他，有智慧的人誰會不相信呢？如果有人對種種稀有的事物，以及各種美好的物品，都不會感到恐懼，有智慧的人誰會不相信呢？如果有人能用美妙的言辭，明智地善巧說法，不會被迷惑或束縛，有智慧的人誰會不相信呢？如果有人能用順應正義的言語，以及對各種慾望的決定性話語，都不能束縛他，有智慧的人誰會不相信呢？如果有人能憑藉軍隊的力量，以及各種各樣的保護，都能從美妙的城市中脫身，有智慧的人誰會不相信呢？如果有人捨棄美妙的慾望享樂，爲了追求甘露般的修行，渴望證得菩提（bodhi，覺悟），有智慧的人誰會不相信呢？如果有人六年苦修，勇猛精進無人能比，爲了追求殊勝的菩提，有智慧的人誰會不相信呢？如果有人六年粗茶淡飯，爲了追求殊勝的菩提，利益安樂一切世間，有智慧的人誰會不相信呢？如果有人六年被魔（Mara，佛教中阻礙修行的惡魔）擾亂，魔不斷尋找他的弱點，卻不能得逞，有智慧的人誰會不相信呢？如果有人遠離五欲的過患，不貪求他人的財物，常常利益世間，有智慧的人誰會不相信呢？如果有人不從他人聽聞佛法，自然成就菩提，達到寂靜的境界，有智慧的人誰會不相信呢？

【English Translation】 English version If someone at the time of their birth, Vasubandhu (an ancient Indian Buddhist thinker) says is unparalleled, and will surely be revered by gods and humans, who among the wise would not believe it? If someone does not cherish, even if possessing treasures piled up like snow mountains, and is free from greed and stinginess, who among the wise would not believe it? If someone can, even in a dream, not speak falsehoods, and can practice as they speak, who among the wise would not believe it? If someone can remain unangered or hateful even when faced with words as sharp as swords, and is free from anger, who among the wise would not believe it? If someone cannot be deceived, and is not tainted by greed or hatred, a king possessing complete wisdom, who among the wise would not believe it? If someone cannot be bound by all the wonderful five desires (form, sound, smell, taste, touch) and all kinds of retributions, who among the wise would not believe it? If someone does not feel fear towards all kinds of rare things, and all kinds of wonderful objects, who among the wise would not believe it? If someone can use beautiful words, and skillfully teach with wisdom, and cannot be confused or bound, who among the wise would not believe it? If someone cannot be bound by words that accord with righteousness, and decisive words about various desires, who among the wise would not believe it? If someone can escape from a wonderful city with the strength of an army, and all kinds of protection, who among the wise would not believe it? If someone abandons the pleasures of wonderful desires, in order to pursue the practice of nectar, and aspires to attain bodhi (enlightenment), who among the wise would not believe it? If someone practices asceticism for six years, with courage and diligence unmatched, in order to seek supreme bodhi, who among the wise would not believe it? If someone eats coarse and meager food for six years, in order to seek supreme bodhi, and to benefit and bring peace to all the world, who among the wise would not believe it? If someone is disturbed by Mara (the demon who hinders practice in Buddhism) for six years, and Mara constantly seeks their weakness, but cannot succeed, who among the wise would not believe it? If someone is free from the faults of the five desires, does not covet the possessions of others, and always benefits the world, who among the wise would not believe it? If someone does not hear the Dharma from others, but naturally attains bodhi, and reaches a state of tranquility, who among the wise would not believe it?

難可覺，　　智者誰不信？　梵天自勸請，　　勤求佛世尊，　如請而演說，　　智者誰不信？　哀憐愍我故，　　來到尼俱園，　為度諸釋種，　　智者誰不信？　如來自度已，　　度我于有海，　憶念本誓願，　　智者誰不信？　今正得利時，　　知佛一切智，　為憐愍我故，　　智者誰不信？　我今當往詣，　　見人導師身。」　作是思念時，　　自省是人王。

爾時凈飯王久思量已，白慧命優陀夷言：「比丘！汝今至此更何所須？」

時優陀夷以偈答言：

「本為利益大王故，　　我今乘通來至此。　若於十力起一信，　　男女皆得趣善道，　十力功德無邊際，　　大仙為諸釋種來。　欣欣之事今方至，　　人主應當發信心，　大王名稱必增長，　　遍滿三千大千界。　汝子既是人王藏，　　具足十力慈悲心，　遊行十方心無礙，　　如花在水不染著。　自度四流諸有已，　　亦度人天四瀑河，　安置無畏洲岸上，　　大王應當信導師。　拔去四流三毒箭，　　亦降群生勝醫師，　于眾醫中最尊上，　　大王應當深敬信。　亦能降伏諸軍眾，　　魔王眷屬惡親黨，　證於寂滅妙菩提，　　大王應當深敬信。　諸人天王咸勸請，　　為度眾生說

【現代漢語翻譯】現代漢語譯本『難以覺察的真理，智者誰會不相信呢？』『梵天（Brahma，印度教的創造之神）親自勸請，勤懇地請求佛世尊（Buddha，佛教的創始人），『如所請而演說佛法，智者誰會不相信呢？』『因為哀憐我等，來到尼俱園（Nigrodha，佛陀居住的園林），『爲了度化諸釋迦族人（Shakya，佛陀的種族），智者誰會不相信呢？』『如來（Tathagata，佛陀的稱號）自己度脫之後，又將我從生死輪迴的苦海中度脫，『憶念著他本來的誓願，智者誰會不相信呢？』『現在正是獲得利益的時候，知道佛陀具有一切智慧，『爲了憐憫我等，智者誰會不相信呢？』『我現在應當前去拜見，瞻仰人天導師（Buddha，佛陀的稱號）的尊容。』當他這樣思念的時候，他自我省察，自己是人間的君王。那時，凈飯王（Suddhodana，佛陀的父親）經過長時間的思量，對慧命優陀夷（Udayin，佛陀的弟子）說：『比丘（Bhikkhu，佛教出家修行者）！你現在到這裡來，還有什麼需要嗎？』這時，優陀夷用偈頌回答說：『我本來是爲了利益大王您，現在乘著神通來到這裡。『如果對佛陀的十力（十種智慧力量）生起一念信心，男女都能走向善道，』『十力的功德無邊無際，大仙（佛陀的尊稱）是爲了諸釋迦族人而來。『令人欣喜的事情現在才到來，人主（國王）應當發起信心，』『大王的名稱必定會增長，遍滿三千大千世界。『您的兒子既是人中之王，又具足十力與慈悲心，』『他的智慧在十方世界都無所障礙，如同蓮花在水中而不被沾染。『他自己已經度脫了四種煩惱的河流（四瀑流），也度脫了人天眾生脫離四瀑河，』『將他們安置在無畏的彼岸，大王應當相信這位導師。『他拔去了四種煩惱的河流和三毒（貪嗔癡）的毒箭，也是降伏眾生的殊勝醫師，』『在所有的醫師中最為尊貴，大王應當深深地敬信他。『他也能降伏諸軍眾，魔王（Mara，佛教中的魔）的眷屬和惡友，』『證得了寂滅的無上菩提（Bodhi，覺悟），大王應當深深地敬信他。『諸人天之王都勸請他，爲了度化眾生而說法，』

【English Translation】 English version 'The truth is difficult to perceive, who among the wise would not believe?' 'Brahma (the Hindu god of creation) himself urged and earnestly requested the Buddha (the founder of Buddhism),' 'To expound the Dharma as requested, who among the wise would not believe?' 'Out of compassion for us, he came to the Nigrodha Garden (a grove where the Buddha resided),' 'To liberate the Shakya people (the Buddha's clan), who among the wise would not believe?' 'The Tathagata (an epithet of the Buddha) having liberated himself, also liberated me from the sea of samsara (the cycle of birth and death),' 'Remembering his original vows, who among the wise would not believe?' 'Now is the time to gain benefit, knowing that the Buddha possesses all wisdom,' 'Out of compassion for us, who among the wise would not believe?' 'I shall now go to pay homage, to behold the form of the teacher of gods and men (Buddha).' As he thought this, he reflected on himself, that he was a king of men. At that time, King Suddhodana (the Buddha's father), after much deliberation, said to the venerable Udayin (a disciple of the Buddha): 'Bhikkhu (a Buddhist monk)! What else do you need now that you have come here?' Then Udayin replied in verse: 'Originally, it was for the benefit of the great king that I came here by means of supernatural powers.' 'If one has faith in even one of the ten powers (ten wisdom powers) of the Buddha, both men and women can walk the path of goodness,' 'The merits of the ten powers are boundless, the great sage (an epithet of the Buddha) has come for the sake of the Shakya people.' 'The joyful event has now arrived, the ruler (king) should have faith,' 'The king's name will surely increase, filling the three thousand great thousand worlds.' 'Your son is both a king among men and possesses the ten powers and a compassionate heart,' 'His wisdom is unobstructed in all ten directions, like a lotus flower in water, unblemished.' 'He himself has crossed the four rivers of affliction (four floods), and has also liberated gods and men from the four floods,' 'Placing them on the shore of fearlessness, the great king should believe in this teacher.' 'He has pulled out the four rivers of affliction and the poisonous arrows of the three poisons (greed, hatred, and delusion), and is also the supreme physician who subdues all beings,' 'The most honored among all physicians, the great king should deeply respect and believe in him.' 'He can also subdue all armies, the retinue and evil companions of Mara (the demon in Buddhism),' 'Having attained the supreme Bodhi (enlightenment) of Nirvana (liberation), the great king should deeply respect and believe in him.' 'All the kings of gods and men urge him to teach the Dharma for the liberation of all beings,'

妙法，　敷演無上甘露藥，　　人中牛王應當信。　隱蔽一切外道眾，　　轉過稱量妙法輪，　化度無量億眾生，　　大雄人王應當信。　無明厚覆黑暗中，　　自眼清凈復凈他，　說法能除諸盲翳，　　大雄人王應當信。　老病死畏逼迫者，　　說除老病不死法，　令世間眾升善趣，　　大雄人王應當信。　三火所燒世間眾，　　如地洞然以水滅，　說於八正聖為人，　　大雄牛王應當信。　除斷三穢吐諸惡，　　能離世間三垢濁，　遊行十方甚奇妙，　　勇猛牛王應當信。　如父愛子愍世間，　　十力大慈心普潤，　起大悲愍度眾生，　　勇猛牛王應當信。　難調能調婆伽婆，　　所應度者今悉度，　能滅熾然諸煩惱，　　勇猛大王應當信。　眾生墮於三有海，　　猶如船舫能濟渡，　十力大悲救世間，　　勇猛牛王應當信。　無量功德端正身，　　大悲遊行化世間，　令久濁心得清凈，　　勇猛大王應當信。　如摩尼寶澄清水，　　遊行世間凈眾生，　除斷群迷競亂濁，　　勇猛大王應當信。　如摩尼珠性清凈，　　能令智者心歡欣，　世尊離噁心皎潔，　　令諸明人欣慕樂，　於世間最起信心，　　能使天人離苦擔，　舍諸有趣得寂滅，　　勇猛大王應

【現代漢語翻譯】現代漢語譯本妙法，宣講無上甘露妙藥，人中之牛王應當信受。隱蔽一切外道之眾，轉動衡量真理的妙法輪，教化度脫無量億眾生，大雄人王應當信受。在無明厚重覆蓋的黑暗中，自己眼睛清凈又能使他人清凈，說法能夠去除各種盲目的遮蔽，大雄人王應當信受。對於被衰老、疾病、死亡的恐懼所逼迫的人，宣說去除衰老、疾病、不死的法，使世間眾生升向善道，大雄人王應當信受。被三火（貪、嗔、癡）所焚燒的世間眾生，如同大地燃燒用水熄滅，為人們宣說八正道，大雄牛王應當信受。去除斷絕三種污穢，吐出各種惡行，能夠脫離世間三種垢濁，十方世界極其奇妙，勇猛牛王應當信受。如同父親愛護兒子一樣憐憫世間，以十力（如來十種智慧力）和大慈悲心普遍滋潤，生起大悲心救度眾生，勇猛牛王應當信受。難以調伏的能夠調伏的婆伽婆（Bhagavan，佛的稱號），所應度化的人現在都已度化，能夠滅除熾盛的各種煩惱，勇猛大王應當信受。眾生墮落在三有（欲有、色有、無色有）的苦海中，如同船只能夠濟渡，以十力大悲救度世間，勇猛牛王應當信受。擁有無量功德端正的身體，以大悲心教化世間，使長久污濁的心得以清凈，勇猛大王應當信受。如同摩尼寶珠澄清清水，凈化世間眾生，去除斷絕各種迷惑和混亂的污濁，勇猛大王應當信受。如同摩尼寶珠本性清凈，能夠使有智慧的人心生歡喜，世尊遠離惡行，內心皎潔，使那些明智的人欣慕快樂，在世間最能使人升起信心，能夠使天人脫離痛苦的重擔，捨棄各種有漏的趣向而得到寂滅，勇猛大王應當信受。

【English Translation】 English version The wonderful Dharma, Expounds the supreme nectar medicine, the bull-king among men should believe. Conceals all the heretical sects, turns the wonderful Dharma wheel of measuring truth, Transforms and delivers countless billions of sentient beings, the great hero, king of men, should believe. In the darkness covered by thick ignorance, one's own eyes are pure and can purify others, The Dharma teaching can remove all blindness and obscurations, the great hero, king of men, should believe. For those oppressed by the fear of old age, sickness, and death, speaks the Dharma of removing old age, sickness, and deathlessness, Enabling sentient beings in the world to ascend to good realms, the great hero, king of men, should believe. The sentient beings in the world burned by the three fires (greed, hatred, delusion), like the earth burning and extinguished by water, Speaks of the Noble Eightfold Path for people, the great hero, bull-king, should believe. Removes and cuts off the three defilements, spits out all evils, able to leave the three turbidities of the world, The ten directions are extremely wonderful, the courageous bull-king should believe. Like a father loving his son, has compassion for the world, with the ten powers (ten wisdom powers of the Tathagata) and great compassion universally nourishes, Arouses great compassion to deliver sentient beings, the courageous bull-king should believe. The Bhagavan (title of the Buddha), who can tame the untamable, those who should be delivered are now all delivered, Able to extinguish the blazing various afflictions, the courageous great king should believe. Sentient beings fall into the sea of the three existences (desire realm, form realm, formless realm), like a ship that can ferry across, With the ten powers and great compassion saves the world, the courageous bull-king should believe. Possesses a body of immeasurable merits and uprightness, with great compassion transforms the world, Enabling the long-turbid mind to become pure, the courageous great king should believe. Like a Mani jewel clarifying clear water, purifies sentient beings in the world, Removes and cuts off all delusions and chaotic turbidities, the courageous great king should believe. Like a Mani pearl whose nature is pure, able to make the wise rejoice in their hearts, The World Honored One is far from evil, his heart is bright and pure, making those who are wise admire and rejoice, In the world, most able to arouse faith, able to make gods and humans leave the burden of suffering, Abandon all tainted tendencies and attain quiescence, the courageous great king should believe.

當信。　功德聚中說少分，　　如在虛空鳥一跡，　佛功德岸我不知，　　大王應當深敬信。」

爾時凈飯王聞慧命優陀夷善說世尊為菩薩時所修功德，即自念知如來本誓：「我得度已必當度王。」如是念已，深生敬信，復白慧命優陀夷言：「比丘！汝今即是我子之子。汝可食竟速還佛所，將食奉佛。我今亦當往見世尊。」爾時慧命優陀夷知凈飯王得於敬信，飯食已訖，即持餚饌奉上如來。

爾時佛告諸比丘言：「優陀夷教化凈飯王得於正信。諸比丘！今日諸天世人大得利益。」

爾時世尊讚歎優陀夷言：「善哉善哉！汝於今日得大福德，以凈飯王得敬信故。」爾時佛告諸比丘言：「迦盧陀夷化凈飯王所得功德，若是色者，十方世界恒沙佛剎所不容受，以功德聚廣大無量故。」

大寶積經卷第六十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十二

北齊三藏那連提耶舍譯菩薩見實會第十六之二凈飯王詣佛品第二

爾時世尊飯食澡手洗缽器已，現其瑞相。即時毗沙門天王，以無量那由他百千億眾夜叉圍繞，譬如壯士屈申臂頃，一念之中從天宮沒佛前而現，頭面禮足住立北方，于虛空中夜叉大眾前後圍繞，合掌恭敬佛及眾僧。提頭賴吒天王

【現代漢語翻譯】現代漢語譯本應當相信。在功德的聚集之中，所說的只是少部分，就像在虛空中鳥的足跡一樣。佛陀的功德深廣無邊，我無法知曉，大王您應當深深地敬重和信奉。

那時，凈飯王（Suddhodana）聽聞慧命優陀夷（Udayin）善巧地講述世尊（Buddha）作為菩薩（Bodhisattva）時所修的功德，心中便憶起如來（Tathagata）的本誓：『我得度之後，必定要度化國王。』如此思念之後，他深深地生起了敬信，又對慧命優陀夷說：『比丘（Bhikkhu）！你現在就是我兒子的兒子。你用完餐后，速速回到佛陀那裡，將食物供奉給佛陀。我現在也要去拜見世尊。』那時，慧命優陀夷知道凈飯王已經產生了敬信，用完餐后，就拿著食物去供奉如來。

那時，佛陀告訴眾比丘說：『優陀夷教化凈飯王，使他獲得了正信。諸位比丘！今天諸天世人獲得了巨大的利益。』

那時，世尊讚歎優陀夷說：『善哉善哉！你今天獲得了巨大的福德，因為凈飯王獲得了敬信的緣故。』那時，佛陀告訴眾比丘說：『迦盧陀夷（Kaludayi）教化凈飯王所獲得的功德，如果是有形有色的，那麼十方世界恒河沙數般的佛剎都無法容納，因為功德的聚集廣大無量。』

《大寶積經》卷第六十一大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第六十二

北齊三藏那連提耶舍（Narendrayasas）譯《菩薩見實會》第十六之二《凈飯王詣佛品》第二

那時，世尊用完餐，洗手洗缽后，顯現出瑞相。即時，毗沙門天王（Vaisravana），被無量那由他百千億的夜叉（Yaksa）圍繞，就像壯士屈伸手臂一樣，在一念之間從天宮消失，出現在佛陀面前，頭面禮足，站立在北方，在虛空中，夜叉大眾前後圍繞，合掌恭敬佛陀和眾僧。提頭賴吒天王（Dhritarashtra）

【English Translation】 English version You should believe. Among the accumulation of merits, what is spoken of is but a small portion, like a bird's trace in the void. The Buddha's merits are boundless, I do not know them, Your Majesty should deeply respect and believe.

At that time, King Suddhodana, having heard the Venerable Udayin skillfully speak of the merits that the World Honored One (Buddha) cultivated when he was a Bodhisattva, recalled the Tathagata's (Buddha's) original vow: 'After I am liberated, I will surely liberate the king.' Having thought thus, he deeply generated respect and faith, and said to the Venerable Udayin: 'Bhikkhu! You are now the son of my son. After you have finished your meal, quickly return to the Buddha and offer the food to the Buddha. I will also go to see the World Honored One.' At that time, the Venerable Udayin, knowing that King Suddhodana had generated respect and faith, having finished his meal, took the food to offer to the Tathagata.

At that time, the Buddha said to the Bhikkhus: 'Udayin has converted King Suddhodana, causing him to gain right faith. Bhikkhus! Today, the gods and people of the world have gained great benefit.'

At that time, the World Honored One praised Udayin, saying: 'Excellent, excellent! Today you have gained great merit, because King Suddhodana has gained respect and faith.' At that time, the Buddha said to the Bhikkhus: 'The merit that Kaludayi gained by converting King Suddhodana, if it were to have form and color, then the Buddha lands as numerous as the sands of the Ganges in the ten directions could not contain it, because the accumulation of merit is vast and immeasurable.'

The Great Treasure Trove Sutra, Scroll Sixty-One Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll Sixty-Two

Translated by Narendrayasas of the Northern Qi Dynasty, The Chapter on the Bodhisattva's Vision of Reality, Part Two, The Second Chapter on King Suddhodana's Visit to the Buddha

At that time, after the World Honored One had finished his meal, washed his hands and bowl, he manifested auspicious signs. Immediately, King Vaisravana, surrounded by countless nayutas of hundreds of thousands of billions of Yakshas, like a strong man stretching and bending his arm, in a single thought, disappeared from the heavenly palace and appeared before the Buddha, bowing his head to the feet, standing in the north, in the void, the Yaksha multitude surrounding him, with palms joined, respectfully honoring the Buddha and the Sangha. King Dhritarashtra

，以無量百千那由他乾闥婆眾前後圍繞，亦如壯士屈申臂頃，從天宮沒，于如來前頭面禮足，住在東方，于虛空中恭敬世尊及比丘眾。爾時毗樓勒叉天王，以無量百千那由他鳩槃茶眾之所圍繞，亦如壯士屈伸臂頃從天宮沒，在於佛前頭面禮足，住于南方，在虛空中合掌恭敬如來及比丘眾。爾時西方毗樓博叉天王，以無量百千那由他諸龍前後圍繞，亦如壯士屈伸臂頃從天宮沒，于如來前頭面禮足，住在西方，于虛空中合掌恭敬如來及比丘眾。

釋提桓因天王亦復如是，無量那由他百千圍繞，從三十三天沒，住于佛前頭面禮足，于虛空中恭敬如來及比丘眾。夜摩天王、兜率陀天王、化樂天王、他化自在天王、娑婆世界主大梵天王、光音天王、遍凈天王、廣果天王、凈居天王，各以無量百千那由他天眾之所圍繞，于彼天沒，住于佛前頭面禮足，在虛空中恭敬如來及比丘眾，亦復如是。

爾時毗摩質多阿修羅王，與六十那由他眷屬前後圍繞，猶如壯士屈伸臂頃于自宮沒，住于佛前頭面禮足，現恭敬相，卻住一面。金翅鳥王亦與八萬六千迦樓羅眾眷屬圍繞，于自宮沒，住于佛前頭面禮足。及諸外道其有八億，從諸方來，而說偈言：

「于凈虛空中，　　十五夜滿月，　超過諸星眾，　　光明獨顯耀。　佛如凈

【現代漢語翻譯】現代漢語譯本：當時，無量百千那由他（數量單位，表示極大的數目）乾闥婆（天神，以音樂為食）眾前後圍繞著，也像壯士屈伸手臂那樣迅速，從天宮消失，來到如來（佛的稱號）面前，頭面禮足，住在東方，在虛空中恭敬世尊（佛的尊稱）及比丘（出家受戒的男性佛教徒）眾。那時，毗樓勒叉（增長天王）天王，被無量百千那由他鳩槃茶（守門鬼神）眾所圍繞，也像壯士屈伸手臂那樣迅速從天宮消失，來到佛前，頭面禮足，住在南方，在虛空中合掌恭敬如來及比丘眾。那時，西方毗樓博叉（廣目天王）天王，被無量百千那由他諸龍前後圍繞，也像壯士屈伸手臂那樣迅速從天宮消失，來到如來面前，頭面禮足，住在西方，在虛空中合掌恭敬如來及比丘眾。釋提桓因（帝釋天）天王也像這樣，被無量那由他百千圍繞，從三十三天（欲界第二天）消失，來到佛前，頭面禮足，在虛空中恭敬如來及比丘眾。夜摩天王（夜摩天之主）、兜率陀天王（兜率天之主）、化樂天王（化樂天之主）、他化自在天王（他化自在天之主）、娑婆世界主大梵天王（色界初禪天之主）、光音天王（色界二禪天之主）、遍凈天王（色界三禪天之主）、廣果天王（色界四禪天之主）、凈居天王（色界五凈居天之主），各自被無量百千那由他天眾所圍繞，從各自的天宮消失，來到佛前，頭面禮足，在虛空中恭敬如來及比丘眾，也都是這樣。當時，毗摩質多（阿修羅王）阿修羅王，與六十那由他眷屬前後圍繞，猶如壯士屈伸手臂那樣迅速從自己的宮殿消失，來到佛前，頭面禮足，現出恭敬的樣子，退到一邊站立。金翅鳥王也與八萬六千迦樓羅（金翅鳥）眾眷屬圍繞，從自己的宮殿消失，來到佛前，頭面禮足。以及其他外道，共有八億，從各方前來，並說了偈頌：『在清凈的虛空中，十五的滿月，超越了眾星，光明獨自顯耀。佛陀就像清凈的...

【English Translation】 English version: At that time, countless hundreds of thousands of nayutas (a unit of large number) of Gandharvas (celestial beings who feed on music) surrounded him, appearing as quickly as a strong man flexing his arm, vanishing from their heavenly palaces, and arriving before the Tathagata (an epithet of the Buddha), bowing their heads to his feet, and dwelling in the east, respectfully honoring the World Honored One (another epithet of the Buddha) and the assembly of Bhikkhus (ordained male Buddhist monks) in the void. Then, King Virudhaka (the Guardian King of the South), surrounded by countless hundreds of thousands of nayutas of Kumbhandas (a type of demon), also vanished from his heavenly palace as quickly as a strong man flexing his arm, arriving before the Buddha, bowing his head to his feet, and dwelling in the south, respectfully honoring the Tathagata and the assembly of Bhikkhus with palms joined in the void. Then, King Virupaksha (the Guardian King of the West), surrounded by countless hundreds of thousands of nayutas of dragons, also vanished from his heavenly palace as quickly as a strong man flexing his arm, arriving before the Tathagata, bowing his head to his feet, and dwelling in the west, respectfully honoring the Tathagata and the assembly of Bhikkhus with palms joined in the void. King Shakra Devanam Indra (the ruler of the Thirty-three Heavens) was also like this, surrounded by countless nayutas of hundreds of thousands, vanishing from the Thirty-three Heavens (the second heaven of the desire realm), arriving before the Buddha, bowing his head to his feet, and respectfully honoring the Tathagata and the assembly of Bhikkhus in the void. King Yama (the ruler of the Yama Heaven), King Tushita (the ruler of the Tushita Heaven), King Nirmanarati (the ruler of the Nirmanarati Heaven), King Paranirmitavasavartin (the ruler of the Paranirmitavasavartin Heaven), the Great Brahma King, the lord of the Saha world (the ruler of the first dhyana heaven of the form realm), King Abhasvara (the ruler of the second dhyana heaven of the form realm), King Subhakrtsna (the ruler of the third dhyana heaven of the form realm), King Brhatphala (the ruler of the fourth dhyana heaven of the form realm), and the Pure Abode Kings (the rulers of the five pure abodes of the form realm), each surrounded by countless hundreds of thousands of nayutas of celestial beings, vanishing from their respective heavenly palaces, arriving before the Buddha, bowing their heads to his feet, and respectfully honoring the Tathagata and the assembly of Bhikkhus in the void, were also like this. At that time, King Vemacitrin (an Asura King), surrounded by sixty nayutas of his retinue, vanished from his palace as quickly as a strong man flexing his arm, arriving before the Buddha, bowing his head to his feet, showing respect, and standing to one side. The Garuda King (a mythical bird) was also surrounded by eighty-six thousand Garudas (mythical birds) of his retinue, vanishing from his palace, arriving before the Buddha, bowing his head to his feet. And other heretics, numbering eight hundred million, came from all directions, and spoke in verses: 'In the pure void, the full moon of the fifteenth night, surpassing all the stars, its light shines alone. The Buddha is like the pure...

月輪，　　滅闇除三垢，　能超諸外道，　　猶如空中月。　秋日千光明，　　能除諸闇冥，　超出明月光，　　開布蓮花池。　佛光過於日，　　普照大千界，　如來能開現，　　聲聞蓮花林。　天主憍尸迦，　　住在善法堂，　出過諸大眾，　　金剛杵光耀。　十力功德山，　　兩足尊勝王，　超過諸外道，　　猶如釋天王。　須夜摩天王，　　天眾所供養，　住在天眾中，　　光赫坐寶座。　十力無邊威，　　超過惡道趣，　無畏光明德，　　顯說八正道。　如兜率天王，　　在宮眾圍繞，　超過諸天眾，　　宿善而光耀。　調御天人師，　　八部所供養，　超過諸世間，　　無畏顯說法。　如化樂天王，　　在於天宮中，　超過諸天眾，　　功德獨光顯。　佛超諸世間，　　離濁出三界，　能調未調王，　　具十力光照。　如自在天王，　　住居天宮中，　超過諸天眾，　　宿善而晃耀。　如是佛光明，　　具足十力行，　超過天人眾，　　本善功德故。　如大梵天王，　　超過諸梵眾，　光耀說甜美，　　顯於八正路。　如來勝梵天，　　沙門眾中王，　光明照三界，　　轉於四諦法。　知見眾集已，　　天人龍聽法，　人中最勝王，　

【現代漢語翻譯】現代漢語譯本月亮的光輝，能熄滅黑暗，去除貪嗔癡三垢（指貪慾、嗔恨、愚癡），能超越一切外道（指不信奉佛教的修行者），就像空中的明月一樣。秋天的太陽光芒萬丈，能驅除一切黑暗，超越明月的光輝，能使蓮花池盛開。佛的光芒勝過太陽，普照整個大千世界（指廣闊的世界），如來（指佛）能開顯，聲聞（指聽聞佛法而修行的人）的蓮花林。天主憍尸迦（Indra，帝釋天），住在善法堂，超越所有大眾，金剛杵（Indra的武器）光芒閃耀。擁有十力（指佛的十種力量）功德的山，兩足尊（指佛）中至尊的王者，超越一切外道，就像釋天王（Indra）一樣。須夜摩天王（Suyama，夜摩天之王），被天眾所供養，住在天眾之中，光輝燦爛地坐在寶座上。十力無邊的威德，超越惡道（指地獄、餓鬼、畜生）的輪迴，無畏的光明功德，顯說八正道（指通往涅槃的八種正確途徑）。如同兜率天王（Tusita，兜率天之王），在宮殿中被眾人圍繞，超越所有天眾，因宿世的善業而光芒閃耀。調御天人（指佛）的導師，被天龍八部（指佛教的八類護法神）所供養，超越一切世間，無畏地宣說佛法。如同化樂天王（Sunirmita，化樂天之王），在天宮之中，超越所有天眾，功德獨自顯耀。佛超越一切世間，脫離污濁，超出欲界、色界、無色界三界，能調伏未被調伏的眾生，具足十力，光芒照耀。如同自在天王（Vasavartin，他化自在天之王），居住在天宮中，超越所有天眾，因宿世的善業而光輝閃耀。如此佛的光明，具足十力的修行，超越天人大眾，是因為本來的善業功德。如同大梵天王（Mahabrahma，色界初禪天之王），超越所有梵眾，光輝燦爛地說著甘美的話語，顯現八正道。如來勝過梵天，是沙門（指佛教出家修行者）中的王者，光明照耀三界，轉動四諦（指苦、集、滅、道）的法輪。知見大眾已經聚集，天人龍（指天眾、人、龍）都在聽法，人中最殊勝的王者，

【English Translation】 English version The moon's light, extinguishes darkness, removes the three defilements (greed, hatred, and ignorance), It can surpass all external paths (referring to practitioners who do not believe in Buddhism), like the bright moon in the sky. The autumn sun shines brightly, able to dispel all darkness, Surpassing the light of the bright moon, it can make the lotus pond bloom. The Buddha's light surpasses the sun, illuminating the entire great thousand world (referring to the vast world), The Tathagata (referring to the Buddha) can reveal, the lotus forest of the Sravakas (referring to those who practice by hearing the Buddha's teachings). The lord of the gods, Kausika (Indra), resides in the Hall of Good Dharma, Surpassing all the assembly, the Vajra (Indra's weapon) shines brightly. The mountain of merit with ten powers (referring to the ten powers of the Buddha), the supreme king among the two-legged honored ones (referring to the Buddha), Surpassing all external paths, like the king of the gods, Sakra (Indra). The king of the Suyama heaven (Suyama), is worshiped by the heavenly beings, Residing among the heavenly beings, shining brightly on his throne. The boundless power of the ten powers, surpasses the cycle of the evil paths (referring to hell, hungry ghosts, and animals), The fearless light of merit, reveals the Eightfold Path (referring to the eight correct paths to Nirvana). Like the king of the Tusita heaven (Tusita), surrounded by the assembly in his palace, Surpassing all the heavenly beings, shining brightly due to past good deeds. The teacher who tames gods and humans (referring to the Buddha), is worshiped by the eight classes of gods and dragons (referring to the eight types of Buddhist protectors), Surpassing all the worlds, fearlessly proclaiming the Dharma. Like the king of the Sunirmita heaven (Sunirmita), in his heavenly palace, Surpassing all the heavenly beings, his merit shines alone. The Buddha surpasses all the worlds, free from defilement, transcending the three realms of desire, form, and formlessness, Able to tame the untamed beings, possessing the ten powers, his light shines. Like the king of the Vasavartin heaven (Vasavartin), residing in his heavenly palace, Surpassing all the heavenly beings, shining brightly due to past good deeds. Thus, the Buddha's light, possessing the practice of the ten powers, Surpasses the assembly of gods and humans, because of the merit of his original good deeds. Like the Great Brahma King (Mahabrahma), surpassing all the Brahma assembly, Shining brightly, speaking sweet words, revealing the Eightfold Path. The Tathagata surpasses Brahma, is the king among the Sramanas (referring to Buddhist renunciates), His light illuminates the three realms, turning the wheel of the Four Noble Truths (referring to suffering, origin, cessation, and path). Knowing that the assembly has gathered, gods, humans, and dragons (referring to gods, humans, and dragons) are listening to the Dharma, The most supreme king among humans,

吐宣八正語。　虛空可度量，　　海可瓶量盡，　須彌山可稱，　　佛德難可知。」

爾時凈飯王白釋種言：「諸人者，如日欲出先現瑞相，所謂明星出時，當知日出不久。迦盧陀夷亦復如是，于佛如來一切種智先現瑞相。比丘所說如來功德，即是一切智相。諸仁者！速辦好乘，我當往詣至如來所。」時釋種臣言：「善哉大王！今正是時。所須之具，今悉已辦。」爾時大王敕諸臣言：「從迦毗羅城乃至尼俱陀林，于其中間精治道路，以好軟沙遍佈其地，散種種花、懸諸繒彩，作唱伎樂種種歌舞。」

爾時大王乘好車乘出迦毗羅城，詣尼俱園。于彼乘後有八萬白象，以種種寶間錯莊嚴。于其象上各立七寶殿堂，甚奇微妙。于其象后，各嚴八萬寶馬，于其馬上各有金幢。其馬及幢各以七寶莊嚴，微妙第一。是時城中有無量人，嚴飾車乘。諸所服飾，青馬青車、青蓋嚴飾，執持青刀，衣服皆青，鞍𩋋鞦轡悉亦青色，各持青幢，一一車后百青衣人之所圍繞。復有釋種等各各嚴飾種種好車，青黃白赤雜色莊嚴，雜色車馬雜色嚴飾，一一車馬皆有百人雜色莊嚴，亦復如是。

爾時世尊遙見王來，告諸比丘：「汝若欲見三十三天遊戲眾者，當觀釋種出迦毗羅城。何以故？釋種遊行與天無異故。」爾時世尊而

【現代漢語翻譯】宣說八正道（八正道：佛教的修行方法，包括正見、正思惟、正語、正業、正命、正精進、正念、正定）。虛空可以度量，大海可以用瓶子量盡，須彌山（須彌山：佛教宇宙觀中的中心山）可以稱量，佛的功德卻難以知曉。

那時，凈飯王（凈飯王：釋迦牟尼的父親）對釋迦族人說：『各位，就像太陽要出來之前會先出現瑞相，也就是當晨星出現時，就知道太陽不久就要升起。迦盧陀夷（迦盧陀夷：釋迦牟尼的弟子）也是如此，在佛陀如來（如來：佛的稱號）的一切種智（一切種智：佛陀所證悟的智慧）之前，先顯現瑞相。比丘們所說的如來功德，就是一切智的象徵。各位！快準備好車乘，我將前往如來所在之處。』當時，釋迦族的臣子們說：『大王英明！現在正是時候。所需的物品，現在都已準備妥當。』那時，大王命令眾臣說：『從迦毗羅城（迦毗羅城：釋迦牟尼的故鄉）到尼拘陀林（尼拘陀林：釋迦牟尼講法的地方），把道路仔細修整，用柔軟的細沙鋪滿地面，散佈各種鮮花，懸掛各種絲綢綵帶，演奏各種樂器，表演各種歌舞。』

那時，大王乘坐華麗的車乘出迦毗羅城，前往尼拘陀園。在他乘坐的車乘後面，有八萬頭白象，用各種珍寶交錯裝飾。每頭象上都建有七寶殿堂，極其奇妙。在象羣后面，各有八萬匹裝飾華麗的寶馬，每匹馬上都豎立著金幢。馬和幢都用七寶裝飾，極其精美。當時，城中有無數人，裝飾著車乘。他們所穿的服飾，青馬青車、青蓋裝飾，手持青刀，衣服都是青色，馬鞍、韁繩、馬嚼子也都是青色，各自拿著青色的旗幟，每輛車后都有一百個穿青衣的人圍繞。還有釋迦族人等，各自裝飾著各種華麗的車乘，用青、黃、白、紅等雜色裝飾，雜色的車馬用雜色裝飾，每輛車馬都有百人雜色裝飾，也是如此。

那時，世尊（世尊：佛的稱號）遠遠地看見國王來了，告訴眾比丘：『你們如果想看三十三天（三十三天：佛教宇宙觀中的天界）的遊樂景象，就應當觀看釋迦族人出迦毗羅城的情景。為什麼呢？因為釋迦族人與天人沒有差別。』那時，世尊...

【English Translation】 Uttering the Eightfold Noble Path (Eightfold Noble Path: the Buddhist path to liberation, including right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). The void can be measured, the sea can be emptied with a bottle, Mount Sumeru (Mount Sumeru: the central mountain in Buddhist cosmology) can be weighed, but the virtues of the Buddha are difficult to know.

At that time, King Suddhodana (King Suddhodana: the father of Siddhartha Gautama) said to the Sakya clan: 'Everyone, just as a sign appears before the sun rises, that is, when the morning star appears, it is known that the sun will rise soon. Kaludayi (Kaludayi: a disciple of the Buddha) is also like this, showing a sign before the Buddha Tathagata's (Tathagata: an epithet of the Buddha) omniscience (omniscience: the wisdom attained by the Buddha). The virtues of the Tathagata spoken by the monks are the signs of omniscience. Everyone! Quickly prepare the carriages, I will go to where the Tathagata is.' At that time, the ministers of the Sakya clan said: 'Great King! Now is the right time. The necessary items are now all prepared.' At that time, the Great King ordered the ministers: 'From Kapilavastu (Kapilavastu: the hometown of Siddhartha Gautama) to the Nigrodha Grove (Nigrodha Grove: the place where the Buddha taught), carefully repair the road, spread soft fine sand on the ground, scatter various flowers, hang various silk ribbons, play various musical instruments, and perform various songs and dances.'

At that time, the Great King rode a magnificent carriage out of Kapilavastu, heading towards the Nigrodha Garden. Behind his carriage, there were eighty thousand white elephants, adorned with various jewels. On each elephant, there was a seven-jeweled palace, which was extremely marvelous. Behind the elephants, there were eighty thousand richly adorned precious horses, each with a golden banner on its back. The horses and banners were all adorned with seven jewels, which were extremely exquisite. At that time, there were countless people in the city, decorating their carriages. Their attire consisted of blue horses, blue carriages, and blue canopies, holding blue swords, with blue clothes, and blue saddles, reins, and bits. Each held a blue flag, and each carriage was surrounded by a hundred people dressed in blue. There were also members of the Sakya clan, each decorating various magnificent carriages, adorned with various colors such as blue, yellow, white, and red. The various colored carriages and horses were adorned with various colors, and each carriage and horse had a hundred people adorned with various colors, and so on.

At that time, the World Honored One (World Honored One: an epithet of the Buddha) saw the king coming from afar and said to the monks: 'If you want to see the amusement of the Thirty-Three Heavens (Thirty-Three Heavens: the celestial realm in Buddhist cosmology), you should observe the scene of the Sakya clan leaving Kapilavastu. Why? Because the Sakya clan is no different from the gods.' At that time, the World Honored One...

說偈言：

「其迦毗羅妙城中，　　凈飯大王及眷屬，　最勝人王今方至，　　諦聽諦聽我當說。　像馬車乘過百千，　　種種莊嚴甚殊妙，　從迦毗羅而引出，　　人王寶藏及諸乘。　青馬青車青莊嚴，　　將從衣服悉青色，　靴帽刀拂咸亦青，　　青鞭青轡青鈴網，　青衣人持青幢蓋，　　人馬皆青甚殊妙。　黃馬黃車黃莊飾，　　將從衣服悉黃色，　靴帽刀拂皆亦黃，　　黃鞭黃轡黃鈴網，　黃衣人持黃幢蓋，　　人馬皆黃甚殊妙。　赤馬赤車赤莊飾，　　將從衣服悉赤色，　靴帽刀拂皆亦赤，　　赤鞭赤轡赤鈴網，　赤衣人持赤幢蓋，　　人馬皆赤甚殊妙。　白馬白車白莊嚴，　　將從衣服悉白色，　靴帽刀拂皆亦白，　　白鞭白轡白鈴網，　白衣人持白幢蓋，　　人馬皆白甚微妙。　雜色車馬雜莊嚴，　　將從衣服悉雜色，　靴帽刀拂皆亦雜，　　雜色鞭轡雜鈴網，　雜色衣人持幢蓋，　　人馬皆雜甚微妙。　彼諸車後莊嚴象，　　其數足滿八十千，　金鞍金𩋋金莊飾，　　像背皆有七寶殿。　種種莊飾妙龍馬，　　其數亦滿八十千，　七寶莊嚴甚奇麗，　　眾妙服飾從車后。　以諸妙花散御路，　　用五種香薰其地，　懸諸瓶香並繒彩，　　壯士戲

【現代漢語翻譯】現代漢語譯本他以偈語說道：『在迦毗羅（Kapilavastu）的美麗城中，凈飯（Śuddhodana）大王和他的眷屬，最尊貴的人王現在駕臨，仔細聽，仔細聽，我將要講述。成百上千的象、馬和車乘，各種裝飾都非常精美奇特，從迦毗羅城被引出來，包括人王的寶藏和各種車輛。青色的馬、青色的車、青色的裝飾，以及隨從的衣服都是青色，靴子、帽子、刀、拂塵也都是青色，青色的鞭子、青色的韁繩、青色的鈴鐺網，穿青色衣服的人拿著青色的幢幡和傘蓋，人和馬都是青色，非常奇特美妙。黃色的馬、黃色的車、黃色的裝飾，以及隨從的衣服都是黃色，靴子、帽子、刀、拂塵也都是黃色，黃色的鞭子、黃色的韁繩、黃色的鈴鐺網，穿黃色衣服的人拿著黃色的幢幡和傘蓋，人和馬都是黃色，非常奇特美妙。紅色的馬、紅色的車、紅色的裝飾，以及隨從的衣服都是紅色，靴子、帽子、刀、拂塵也都是紅色，紅色的鞭子、紅色的韁繩、紅色的鈴鐺網，穿紅色衣服的人拿著紅色的幢幡和傘蓋，人和馬都是紅色，非常奇特美妙。白色的馬、白色的車、白色的裝飾，以及隨從的衣服都是白色，靴子、帽子、刀、拂塵也都是白色，白色的鞭子、白色的韁繩、白色的鈴鐺網，穿白色衣服的人拿著白色的幢幡和傘蓋，人和馬都是白色，非常微妙。雜色的車、馬和雜色的裝飾，以及隨從的衣服都是雜色，靴子、帽子、刀、拂塵也都是雜色，雜色的鞭子、雜色的韁繩、雜色的鈴鐺網，穿雜色衣服的人拿著幢幡和傘蓋，人和馬都是雜色，非常微妙。在這些車輛後面，裝飾華麗的大象，數量足有八萬頭，金色的鞍、金色的轡頭、金色的裝飾，像背上都有七寶裝飾的宮殿。各種裝飾精美的龍馬，數量也有八萬匹，用七寶裝飾得非常華麗，各種美妙的服飾跟在車后。用各種美妙的花朵散在御道上，用五種香薰染地面，懸掛著各種香瓶和綵綢，勇士們在嬉戲。

【English Translation】 English version He spoke in verses, saying: 'In the beautiful city of Kapilavastu, King Śuddhodana and his retinue, The most supreme king is now arriving, listen carefully, listen carefully, I shall speak. Hundreds and thousands of elephants, horses, and chariots, with various decorations of great splendor and wonder, Are being led out from Kapilavastu, including the king's treasures and various vehicles. Blue horses, blue chariots, blue decorations, and the accompanying clothes are all blue, Boots, hats, swords, and whisks are also all blue, blue whips, blue reins, blue bell nets, People wearing blue clothes hold blue banners and canopies, both people and horses are blue, very unique and wonderful. Yellow horses, yellow chariots, yellow decorations, and the accompanying clothes are all yellow, Boots, hats, swords, and whisks are also all yellow, yellow whips, yellow reins, yellow bell nets, People wearing yellow clothes hold yellow banners and canopies, both people and horses are yellow, very unique and wonderful. Red horses, red chariots, red decorations, and the accompanying clothes are all red, Boots, hats, swords, and whisks are also all red, red whips, red reins, red bell nets, People wearing red clothes hold red banners and canopies, both people and horses are red, very unique and wonderful. White horses, white chariots, white decorations, and the accompanying clothes are all white, Boots, hats, swords, and whisks are also all white, white whips, white reins, white bell nets, People wearing white clothes hold white banners and canopies, both people and horses are white, very subtle. Multi-colored chariots, horses, and multi-colored decorations, and the accompanying clothes are all multi-colored, Boots, hats, swords, and whisks are also all multi-colored, multi-colored whips, multi-colored reins, multi-colored bell nets, People wearing multi-colored clothes hold banners and canopies, both people and horses are multi-colored, very subtle. Behind these chariots, the magnificently adorned elephants, their number reaching eighty thousand, With golden saddles, golden bridles, golden decorations, and on each elephant's back is a palace adorned with seven treasures. Various beautifully adorned dragon horses, their number also reaching eighty thousand, Adorned with seven treasures, extremely magnificent, with various wonderful garments following behind the chariots. With various beautiful flowers scattered on the royal road, the ground is perfumed with five kinds of incense, Hanging various fragrant bottles and colored silks, brave warriors are playing.

人歌舞輩，　種種莊嚴遍其路，　　作諸音樂從王后。」

爾時凈飯王及諸侍從至尼俱樹園，下車而入，步眾導從前後圍繞。爾時世尊知父王心深生怨恨，為度王故，過於人上在虛空中自在遊行。如來行時，娑婆世界主大梵天王在如來右，釋提桓因在如來左，須夜摩天王、兜率陀天王、化樂天王、他化自在天王，各各執持種種天蓋供養如來。爾時毗沙門王提頭賴吒天王在佛東面，偏袒右肩，右膝著地合掌向佛，現恭敬相。毗樓勒叉王、毗樓博叉王在佛西面，亦偏袒右肩右，膝著地合掌向佛，現恭敬相。爾時四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在諸天子等，在虛空中雨天優缽羅花、栴檀末香、曼陀羅花，作天伎樂及以歌舞；復于虛空中雨諸香水，從昔以來未曾見聞優缽羅華、旃檀香末，供養如來。

爾時世尊示現神通，以通力故，令人見天差別之相。時凈飯王見諸天子供養如來，生希有心。復見嚴飾七寶重閣滿虛空中，見已作是說言：「如來本昔作童子時，不以四天下轉輪聖王生於顧戀。何以故今在三千大千世界中為大法王，統領天人富貴自在？今此世尊為正法王，我今於此為人圍繞，世尊乃有天人侍衛。」爾時凈飯王偏袒右肩，右膝著地頭面禮足，合掌向佛而作是言：「世尊初生

【現代漢語翻譯】現代漢語譯本：人們載歌載舞，各種莊嚴的裝飾遍佈道路，音樂從王后那裡響起。那時，凈飯王（Suddhodana）和他的侍從們到達尼俱樹園（Nigrodha Park），下車進入，步行的隊伍前後簇擁著他。這時，世尊（Buddha）知道父王心中深懷怨恨，爲了度化他，便超越常人，自在地懸浮在虛空中。如來（Tathagata）行走時，娑婆世界（Sahā）之主大梵天王（Brahmā）在如來的右邊，釋提桓因（Śakra）在如來的左邊，須夜摩天王（Suyāma）、兜率陀天王（Tuṣita）、化樂天王（Nirmāṇarati）、他化自在天王（Paranirmitavaśavartin），各自執持各種天蓋供養如來。那時，毗沙門王（Vaiśravaṇa）和提頭賴吒天王（Dhṛtarāṣṭra）在佛的東面，袒露右肩，右膝著地，合掌向佛，顯現恭敬之相。毗樓勒叉王（Virūḍhaka）、毗樓博叉王（Virūpākṣa）在佛的西面，也袒露右肩，右膝著地，合掌向佛，顯現恭敬之相。那時，四天王天（Cāturmahārājika）、三十三天（Trāyastriṃśa）、夜摩天（Yāma）、兜率陀天（Tuṣita）、化樂天（Nirmāṇarati）、他化自在天（Paranirmitavaśavartin）等諸天子，在虛空中降下天界的優缽羅花（utpala）、栴檀末香（candana）、曼陀羅花（mandārava），演奏天樂和歌舞；又在虛空中降下各種香水，從古以來從未見過或聽過的優缽羅花和旃檀香末，用來供養如來。那時，世尊顯現神通，以神通力，使人們看到天界不同的景象。當時，凈飯王看到諸天子供養如來，心中感到稀有。又看到裝飾華麗的七寶重閣充滿虛空，看完后說道：『如來以前做童子時，不以統治四天下的轉輪聖王（Cakravartin）爲念。為什麼現在在三千大千世界（Trisāhasramahāsāhasralokadhātu）中成為大法王，統領天人，富貴自在？現在這位世尊是正法之王，我在這裡被人圍繞，而世尊卻有天人侍衛。』那時，凈飯王袒露右肩，右膝著地，頭面禮足，合掌向佛說道：『世尊初生時，

【English Translation】 English version: People sang and danced, various solemn decorations adorned the roads, and music arose from the queen. At that time, King Suddhodana and his attendants arrived at Nigrodha Park, got out of their vehicles, and entered, with a procession of people surrounding him. Then, the World Honored One (Buddha), knowing that his father harbored deep resentment, in order to liberate him, transcended ordinary people and freely floated in the void. As the Tathagata walked, the Great Brahma King, lord of the Saha world, was on the Tathagata's right, Śakra was on the Tathagata's left, and the Suyāma Heaven King, the Tuṣita Heaven King, the Nirmāṇarati Heaven King, and the Paranirmitavaśavartin Heaven King, each held various heavenly canopies to offer to the Tathagata. At that time, King Vaiśravaṇa and King Dhṛtarāṣṭra were on the Buddha's east side, baring their right shoulders, kneeling on their right knees, and joining their palms towards the Buddha, showing respect. King Virūḍhaka and King Virūpākṣa were on the Buddha's west side, also baring their right shoulders, kneeling on their right knees, and joining their palms towards the Buddha, showing respect. At that time, the heavenly sons of the Cāturmahārājika Heaven, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavaśavartin Heaven, etc., rained down heavenly utpala flowers, candana powder, and mandārava flowers in the void, played heavenly music and danced; they also rained down various fragrant waters in the void, and offered to the Tathagata utpala flowers and candana powder that had never been seen or heard of before. At that time, the World Honored One manifested supernatural powers, and through these powers, made people see the different aspects of the heavens. Then, King Suddhodana saw the heavenly sons making offerings to the Tathagata, and felt a sense of wonder. He also saw the magnificent seven-jeweled pavilions filling the void, and after seeing them, he said: 'When the Tathagata was a child, he did not long to be a Cakravartin who ruled the four continents. Why is it that now he is the Dharma King in the Trisāhasramahāsāhasralokadhātu, leading gods and humans, rich and free? Now this World Honored One is the King of the Right Dharma, I am surrounded by people here, while the World Honored One has gods and humans as attendants.' At that time, King Suddhodana bared his right shoulder, knelt on his right knee, bowed his head to the ground, joined his palms towards the Buddha, and said: 'When the World Honored One was first born,'

之時，無人扶持而行七步，觀察十方而作是言：『我於世間最尊最勝，當得度脫老病死邊。』我于爾時頭面禮世尊足。復於後時至於田村，閻浮樹下坐于清涼，日雖西移影初不動，復有六天童子合掌作禮在如來前。我于爾時頭面作禮大牟尼足。我今第三複亦頭面禮世尊足。」爾時凈飯王而說偈言：

「兩足世尊初生時，　　無人扶持行七步，　自說我於世最勝，　　爾時我禮明智者。　牟尼逾城至田村，　　閻浮樹影蔭不移，　六天童子修供養，　　我時復禮世應供。　今是第三稽首禮，　　恭敬憐愍世間尊，　堪受人天微妙供，　　世無如佛何有勝。　世尊本號悉達多，　　字為父母所喜樂，　始知如來名稱實，　　得愿滿足獲甘露。」

爾時欲界諸天與世尊敷師子座，以天妙衣敷在座上及尼俱園，復以天劫波樹衣彌覆虛空。爾時世尊從空而下，在師子座加趺而坐。時凈飯王及諸眷屬，頭面禮足退坐一面。欲色二界諸天子等亦頭面禮足，于虛空中退坐一面。

爾時世尊而說偈言：

「凈飯大王及眷屬，　　來詣世尊設供養，　從迦毗羅妙城出，　　趣尼俱陀可樂園。　佛與無量眾圍繞，　　阿修羅王及龍王，　鳩槃荼王金翅王，　　乾闥婆王並眷屬，　夜叉大王鬼神眾，　

【現代漢語翻譯】現代漢語譯本那時，（佛陀）無人扶持而行走七步，觀察十方並說道：『我於世間最為尊貴，最為殊勝，應當能夠解脫老、病、死的束縛。』我當時就向世尊的足部頂禮。後來，我又到田村，在閻浮樹（Jambudvipa，一種樹）下清涼處坐下，即使太陽西斜，樹影也絲毫沒有移動，又有六位天童合掌向如來（Tathagata，佛的稱號）作禮。我當時也向大牟尼（Mahamuni，佛的稱號）的足部頂禮。現在，我第三次再次向世尊的足部頂禮。」當時，凈飯王（Suddhodana，佛陀的父親）說了偈語：『兩足世尊（佛的稱號）初生時，無人扶持行走七步，自稱我於世間最殊勝，那時我禮敬這位明智者。牟尼（Muni，佛的稱號）出城到田村，閻浮樹的樹影沒有移動，六位天童修供養，我當時又禮敬世間應供（Arhat，佛的稱號）。現在是第三次稽首禮，恭敬憐憫世間尊，堪受人天微妙供養，世間沒有比佛更殊勝的了。世尊本來的名字是悉達多（Siddhartha，佛陀的本名），這個名字是父母所喜愛的，現在才知道如來的名稱是真實的，願望滿足，獲得了甘露（Amrita，不死之藥）。』當時，欲界（Kamadhatu，佛教宇宙觀中的欲界）的諸天為世尊鋪設獅子座，用天上的美妙衣物鋪在座位上和尼俱園（Nigrodha，佛陀說法的地方），又用天上的劫波樹（Kalpa tree，傳說中的樹）的衣物覆蓋虛空。當時，世尊從空中降下，在獅子座上結跏趺坐。當時，凈飯王和他的眷屬，向佛陀的足部頂禮後退坐在一旁。欲界和色界（Rupadhatu，佛教宇宙觀中的色界）的諸天子等也向佛陀的足部頂禮，在虛空中退坐在一旁。當時，世尊說了偈語：『凈飯大王和他的眷屬，來到世尊這裡設供養，從迦毗羅（Kapilavastu，佛陀的故鄉）的美妙城市出來，前往尼俱陀（Nigrodha，佛陀說法的地方）可喜的園林。佛陀被無量的眾生圍繞，阿修羅王（Asura，一種神）和龍王（Naga，一種神），鳩槃荼王（Kumbhanda，一種鬼神）和金翅王（Garuda，一種神鳥），乾闥婆王（Gandharva，一種天神）和他的眷屬，夜叉大王（Yaksa，一種鬼神）和鬼神眾，'

【English Translation】 English version At that time, (the Buddha) walked seven steps without support, observed the ten directions, and said: 'I am the most honored and supreme in the world, and I should be able to attain liberation from old age, sickness, and death.' At that time, I bowed my head to the feet of the World Honored One (Bhagavan, an epithet for the Buddha). Later, I went to the village and sat in the cool shade under the Jambudvipa (a type of tree) tree. Even though the sun was setting, the shadow of the tree did not move at all. There were also six celestial children who joined their palms and paid homage to the Tathagata (an epithet for the Buddha). At that time, I also bowed my head to the feet of the Mahamuni (an epithet for the Buddha). Now, for the third time, I bow my head to the feet of the World Honored One again.」 At that time, King Suddhodana (the Buddha's father) spoke in verse: 'When the Two-Footed World Honored One (an epithet for the Buddha) was first born, he walked seven steps without support, and declared himself the most supreme in the world. At that time, I paid homage to this wise one. The Muni (an epithet for the Buddha) went out of the city to the village, the shadow of the Jambudvipa tree did not move, six celestial children made offerings, and at that time, I again paid homage to the World Honored One, worthy of offerings (Arhat, an epithet for the Buddha). Now, this is the third time I bow my head in reverence, respectfully and compassionately honoring the World Honored One, who is worthy of receiving the subtle offerings of humans and gods. There is no one in the world more supreme than the Buddha. The World Honored One's original name was Siddhartha (the Buddha's given name), a name that pleased his parents. Now I know that the name of the Tathagata is true, and my wishes are fulfilled, and I have obtained the nectar (Amrita, the elixir of immortality).' At that time, the gods of the Desire Realm (Kamadhatu, the realm of desire in Buddhist cosmology) prepared a lion throne for the World Honored One, and spread celestial garments on the seat and in the Nigrodha (the place where the Buddha taught) garden. They also covered the sky with celestial garments from the Kalpa tree (a legendary tree). At that time, the World Honored One descended from the sky and sat cross-legged on the lion throne. At that time, King Suddhodana and his family bowed their heads to the feet of the Buddha and retreated to sit on one side. The gods of the Desire Realm and the Form Realm (Rupadhatu, the realm of form in Buddhist cosmology) also bowed their heads to the feet of the Buddha and retreated to sit on one side in the sky. At that time, the World Honored One spoke in verse: 'King Suddhodana and his family have come to the World Honored One to make offerings, having come from the beautiful city of Kapilavastu (the Buddha's hometown), and have gone to the delightful Nigrodha (the place where the Buddha taught) garden. The Buddha is surrounded by countless beings, the Asura King (a type of deity) and the Naga King (a type of deity), the Kumbhanda King (a type of demon) and the Garuda King (a type of divine bird), the Gandharva King (a type of celestial musician) and his family, the Yaksa King (a type of demon) and the assembly of demons,'

緊那羅王悉皆集，　欲界天王並天子，　　一切皆生欣喜心。　六慾諸天既如是，　　梵輔梵身梵天眾，　遍凈諸天並眷屬，　　乃至廣果凈居天，　沙門大眾婆羅門，　　僧佉衛世尼乾子，　及餘一切諸外道，　　修行種種異術士，　斯等諸方皆來集。　　如來示現自神力，　令凈飯王及釋種，　　獲得信心欣喜成。　如來普為一切眾，　　以微妙語善義句，　世尊意在凈飯王，　　現化種種勝神力。　王本不許佛出家，　　相師本昔相童子，　在家必作轉輪王，　　無量億眾所供養，　滿足聖王七種寶，　　亦復具有四神通，　如法正治護國土，　　王四天下剎利王。　爾時菩薩發是言：　　『我昔無量那由劫，　於一切時常實語，　　大王諦聽我今說。　大王昔來於我所，　　實自初無信敬心，　欲以輪王令我作，　　以四天下生戀惜。　譬如本昔有神龜，　　隨海水潮在陸地，　其海潮水回還去，　　龜便墜墮深井中。　井中舊鱉問海龜，　　汝本何處今至此？　廣智海龜答井鱉，　　我遇海潮墜此井，　其海潮水還源時，　　我行遲遲遂不及，　以斯我今失時節，　　墮此小井共汝住。　井鱉復問海龜言，　　其海多少井中水，　豈復寬廣於此耶？

【現代漢語翻譯】現代漢語譯本緊那羅王（Kinnara,一種天神）全都聚集，欲界天王和天子們，一切都生起歡喜心。六慾天的諸天既然如此，梵輔天、梵身天、梵天眾，遍凈天及其眷屬，乃至廣果天、凈居天，沙門大眾、婆羅門，僧佉（Samkhya, 數論派）、衛世（Vaisheshika, 勝論派）、尼乾子（Nigantha,耆那教），以及其他一切外道，修行種種異術的術士，這些各方都來聚集。如來（Tathagata, 佛的稱號）示現自己的神力，令凈飯王（Suddhodana, 釋迦牟尼佛的父親）和釋迦族人，獲得信心，歡喜成就。如來普遍為一切大眾，用微妙的語言和善巧的義理，世尊的用意在於凈飯王，顯現種種殊勝的神力。國王本來不允許佛出家，相師（占卜師）以前給童子看相，說在家必定會成為轉輪王（Chakravartin, 統治世界的理想君主），被無量億眾所供養，具備聖王的七種寶物，也具有四種神通，如法公正地治理守護國土，成為統治四天下的剎帝利王。這時菩薩（Bodhisattva, 指釋迦牟尼佛）說：『我過去無量那由他劫（nayuta kalpa, 極長的時間單位），在一切時候都說實話，大王仔細聽我說。大王過去對我，實際上最初就沒有信敬心，想用轉輪王來讓我做，因為貪戀四天下。譬如以前有神龜，隨著海水潮汐在陸地上，海水潮水退去，龜就墜落到深井中。井裡的老鱉問海龜，你本來在哪裡，現在來到這裡？廣智的海龜回答井鱉，我遇到海潮墜落到這井裡，海水潮水迴流的時候，我行動遲緩沒能趕上，因此我今天錯失了時機，墮落到這小井裡和你一起住。井鱉又問海龜，大海的水比這井裡的水，難道更寬廣嗎？』

【English Translation】 English version The Kinnara kings all gathered, the desire realm heavenly kings and heavenly sons, all arose with joyful hearts. Since the gods of the six desire realms were like this, the Brahma attendants, Brahma bodies, and Brahma assembly, the Pure Heavens and their retinues, up to the Fruitful Heavens and Pure Abodes, the Shramana masses, Brahmins, Samkhya, Vaisheshika, Niganthas, and all other heretics, practitioners of various esoteric arts, all these from various directions came to gather. The Tathagata manifested his own divine power, causing King Suddhodana and the Shakya clan to gain faith and achieve joy. The Tathagata universally for all the masses, with subtle words and skillful meanings, the World Honored One's intention was for King Suddhodana, manifesting various supreme divine powers. The king originally did not allow the Buddha to leave home, the physiognomist had previously examined the boy, saying that if he stayed at home he would surely become a Chakravartin, worshiped by countless billions, possessing the seven treasures of a holy king, and also possessing four supernatural powers, righteously governing and protecting the country, becoming a Kshatriya king ruling the four continents. At that time, the Bodhisattva spoke: 'In the past, for countless nayuta kalpas, I have always spoken truthfully at all times, Great King, listen carefully to what I say now. Great King, in the past, towards me, you actually had no faith or respect from the beginning, wanting to make me a Chakravartin, because of your attachment to the four continents. For example, there was once a divine turtle, following the sea tide on land, when the sea tide receded, the turtle fell into a deep well. The old turtle in the well asked the sea turtle, where were you originally, and how did you come here? The wise sea turtle answered the well turtle, I encountered the sea tide and fell into this well, when the sea tide returned, I was too slow and could not catch up, therefore I have missed the opportunity today, and fallen into this small well to live with you. The well turtle then asked the sea turtle, is the water of the sea more vast than the water in this well?'

為大為小愿速說。　廣智海龜答井鱉，　　無智住人穿鑿處，　我于大海水中居，　　在彼經歷多年載，　猶尚不知海處中，　　況復了達其彼岸。』　如是大王都不知，　　我之神通威德力，　欲以輪王四天下，　　世間勢貴戀惜我。　我今現作法輪王，　　統領三千大千界，　如法正治離刀仗，　　得於八部最勝供。　我今稱頌昔日言，　　故來應現此大眾，　以神通力修其心，　　用慈悲念召集眾，　一切諸有皆云會，　　莫不為王得凈信。」

阿修羅王授記品第三

爾時世尊現其瑞相，以是相故，時毗摩質多阿修羅王作是念言：「我今最初供養世尊。」時毗摩質多阿修羅王，與其徒眾六十那由他，婇女眷屬亦六十那由他，以其海中無價寶珠及余海中所無悉采供養。爾時阿修羅王化作六十那由他七寶車，一一寶車復化六十那由他調順之馬，一一調馬復化七寶鈴網莊飾馬上，復化真金鈴釧以飾馬腳，一一馬亦復化作七寶纏髻𨲔尾，一一調馬復以真金鞦轡，彼諸調馬皆以七寶為角。彼諸調馬車上七寶莊嚴，軒蓋皆用七寶，在虛空中隨車行住。一一軒蓋皆懸七寶旒蘇鈴帶，一一軒蓋皆化寶網彌覆其上。彼諸車馬軒蓋鈴網，為風所吹出微妙音奪人視聽，猶如善擊百伎音樂出種種聲

【現代漢語翻譯】現代漢語譯本『請您快速講述關於大小的道理。』廣智海龜回答井底之鱉說：『無知的人住在自己鑿出的狹小空間里，我居住在大海之中，在那裡經歷了多年，尚且不知道大海的中心，更何況是瞭解大海的彼岸呢？』『大王您如此無知，不瞭解我的神通威德之力，卻想用輪王統治的四天下，以世間的權勢來留戀我。我現在顯現為法輪王，統領三千大千世界，依法公正治理，不用刀兵，得到八部眾最殊勝的供養。我今天稱頌過去所說的話，所以來到這裡顯現在大眾面前，用神通力來修持他們的心，用慈悲的念頭來召集大眾，一切有情眾生都雲集而來，沒有不因此對佛陀生起清凈信心的。』

阿修羅王授記品第三

那時，世尊顯現瑞相，因為這個瑞相，當時毗摩質多（Vimacitra）阿修羅王（Asura King）心中想：『我今天最初供養世尊。』當時毗摩質多阿修羅王，和他的六十那由他（nayuta，數量單位，意為百萬）徒眾，以及六十那由他婇女眷屬，用海中無價的寶珠和其餘海中所沒有的珍寶全部採來供養。當時阿修羅王化作六十那由他七寶車，每一輛寶車又化作六十那由他調順的馬，每一匹調順的馬又化作七寶鈴網裝飾在馬上，又化作真金鈴鐺手鐲來裝飾馬腳，每一匹馬又化作七寶纏繞的髻和尾巴，每一匹調順的馬又用真金的韁繩，這些調順的馬都用七寶做角。這些調順的馬車上用七寶裝飾，車蓋都用七寶，在虛空中隨著車子行走停留。每一個車蓋都懸掛著七寶的旒蘇鈴帶，每一個車蓋都化作寶網覆蓋在上面。這些車馬、車蓋、鈴網，被風吹動發出微妙的聲音，奪人心魄，就像善於演奏的百種樂器發出各種各樣的聲音。

【English Translation】 English version 'Please quickly explain the principle of size.' The wise sea turtle answered the well frog, 'The ignorant live in the narrow spaces they have carved out. I live in the vast ocean, and after many years, I still do not know the center of the sea, let alone understand its other shore.' 'You, O King, are so ignorant, not understanding my power and virtue, yet you wish to use the four continents ruled by a wheel-turning king, and worldly power to keep me here.' 'I now manifest as a Dharma King, ruling over the three thousand great chiliocosms, governing justly according to the Dharma, without weapons, and receiving the most excellent offerings from the eight classes of beings.' 'Today, I praise what I said in the past, and therefore I have come to appear before this assembly, using my spiritual powers to cultivate their minds, and with compassionate thoughts to gather the multitude. All sentient beings have gathered, and none do not develop pure faith in the Buddha because of this.'

Chapter Three: The Prediction of the Asura King

At that time, the World Honored One manifested auspicious signs. Because of these signs, the Asura King Vimacitra thought, 'Today, I will make the first offering to the World Honored One.' Then, the Asura King Vimacitra, with his sixty nayutas (a unit of number, meaning a million) of followers, and sixty nayutas of female attendants, gathered all the priceless jewels from the sea and other treasures not found in the sea to offer. At that time, the Asura King transformed sixty nayutas of seven-jeweled chariots. Each chariot transformed into sixty nayutas of well-trained horses. Each well-trained horse transformed into a seven-jeweled bell net adorning the horse. They also transformed into golden bells and bracelets to adorn the horses' feet. Each horse also transformed into a seven-jeweled knot and tail. Each well-trained horse also had reins of pure gold. These well-trained horses all had horns made of seven jewels. These well-trained chariots were adorned with seven jewels. The canopies were all made of seven jewels, and they moved and stopped in the sky along with the chariots. Each canopy had seven-jeweled tassels and bell-strings hanging down. Each canopy transformed into a jeweled net covering it. These chariots, horses, canopies, and bell nets, when blown by the wind, produced subtle sounds that captivated the mind, like the various sounds produced by a hundred skillfully played musical instruments.

，令人喜樂奪人心意。一一寶車在虛空中去地六十由旬，一一車後作諸音樂，一一車上皆有阿修羅女，種種嚴飾在其車上。是諸女等，或有立舞、或有坐舞、或有唱歌、或身動轉、或散栴檀末香、或散優缽羅末、或雨沉水末、或雨多摩羅拔、或雨天諸末香、或散阿修羅香末、或雨金末，或雨曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、波盧沙迦花、摩訶波盧沙迦花、迦迦羅婆花、摩訶迦迦羅婆花、波吒梨花、摩訶波吒梨花、質多羅波吒梨花、摩訶質多羅波吒梨花，悉皆化作用供養佛。或散金花、銀花、毗琉璃花、頗梨花、赤真珠花、馬瑙花、車𤦲花，或持七寶以散世尊。有散衣服，或以手環臂腳、鉀釧寶冠寶鬘莊嚴之具、金鎖銀鎖真珠繩貫或長或短、或有七寶項巾及諸瓔珞金銀耳珰、或以七寶盛發之袋，以散於佛。或以頂鬘在臂鈴釧動搖發聲，或以七寶填鬘以金莊嚴，或以金填七寶莊嚴。有執金網、有捉金旒蘇、有持摩尼旒蘇、有持真珠旒蘇，或持金蓋銀蓋、或持毗琉璃蓋、有持七寶蓋者，或持種種寶幢、或持種種色幡，或雨香水者，皆為供養佛故。或有合掌說偈讚歎曰：

「歸命丈夫調御師，　　歸命丈夫最勝士，　歸命丈夫兩足尊，　　歸命丈夫無等倫。　歸命明照世間者，　　歸命最上大智海，

【現代漢語翻譯】現代漢語譯本：令人喜悅，奪人心意。每一輛寶車在虛空中行進六十由旬（古印度長度單位，約合今天的七百至九百公里），每一輛車后都奏響各種音樂，每一輛車上都有阿修羅（一種神祇）女子，以各種裝飾打扮。這些女子有的站立舞蹈，有的坐著舞蹈，有的唱歌，有的身體轉動，有的散播栴檀（一種香木）末香，有的散播優缽羅（藍色蓮花）末，有的降下沉水香末，有的降下多摩羅拔（一種香料），有的降下天上的各種末香，有的散播阿修羅香末，有的降下金末，有的降下曼陀羅花（白色花）、摩訶曼陀羅花（大白色花）、曼殊沙花（紅色花）、摩訶曼殊沙花（大紅色花）、波盧沙迦花（黃色花）、摩訶波盧沙迦花（大黃色花）、迦迦羅婆花（黑色花）、摩訶迦迦羅婆花（大黑色花）、波吒梨花（粉紅色花）、摩訶波吒梨花（大粉紅色花）、質多羅波吒梨花（雜色粉紅花）、摩訶質多羅波吒梨花（大雜色粉紅花），全都變化出來用以供養佛。有的散播金花、銀花、毗琉璃（青色寶石）花、頗梨（水晶）花、赤真珠花、馬瑙（瑪瑙）花、車𤦲（硨磲）花，有的拿著七寶來散給世尊。有的散播衣服，有的用手鐲、臂環、腳鐲、臂釧、寶冠、寶鬘等裝飾品，以及金鎖、銀鎖、珍珠繩貫穿的長短飾品，有的用七寶項巾和各種瓔珞、金銀耳珰，有的用七寶盛放頭髮的袋子，來散給佛。有的用頂鬘、臂鈴、手鐲等搖動發出聲音，有的用七寶填滿花鬘並用金裝飾，有的用金填滿七寶裝飾。有的拿著金網，有的拿著金流蘇，有的拿著摩尼（如意寶珠）流蘇，有的拿著珍珠流蘇，有的拿著金傘、銀傘，有的拿著毗琉璃傘，有的拿著七寶傘，有的拿著各種寶幢，有的拿著各種顏色的幡，有的降下香水，都是爲了供養佛。有的合掌說偈讚歎道：『歸命調御丈夫（指佛陀），歸命最勝丈夫，歸命兩足尊（指佛陀），歸命無與倫比的丈夫。歸命照亮世間者，歸命最上大智慧海，』

【English Translation】 English version: delightful and captivating. Each jeweled chariot traveled sixty yojanas (an ancient Indian unit of distance, approximately 700-900 kilometers today) in the sky, each chariot followed by various musical instruments, and each chariot carrying Asura (a type of deity) women, adorned with various decorations. These women were either standing and dancing, sitting and dancing, singing, moving their bodies, scattering sandalwood powder, scattering utpala (blue lotus) powder, raining down agalloch powder, raining down tamala patra (a type of spice), raining down various heavenly powders, scattering Asura incense powder, raining down gold powder, raining down mandara flowers (white flowers), mahamandara flowers (large white flowers), manjushaka flowers (red flowers), mahamanjushaka flowers (large red flowers), parushaka flowers (yellow flowers), mahaparushaka flowers (large yellow flowers), kakkara flowers (black flowers), mahakakkara flowers (large black flowers), patali flowers (pink flowers), mahapatali flowers (large pink flowers), chitrapatali flowers (variegated pink flowers), mahachitrapatali flowers (large variegated pink flowers), all transformed to make offerings to the Buddha. Some scattered gold flowers, silver flowers, beryl (blue gemstone) flowers, crystal flowers, red pearl flowers, agate flowers, tridacna flowers, and some held seven treasures to scatter to the World Honored One. Some scattered clothing, some used bracelets, armlets, anklets, arm rings, jeweled crowns, jeweled garlands, and long and short ornaments strung with gold locks, silver locks, and pearl ropes, some used seven-treasure headbands and various necklaces, gold and silver earrings, some used seven-treasure bags to hold hair, to scatter to the Buddha. Some used head garlands, arm bells, and bracelets to shake and make sounds, some filled flower garlands with seven treasures and decorated them with gold, some filled seven-treasure decorations with gold. Some held gold nets, some held gold tassels, some held mani (wish-fulfilling jewel) tassels, some held pearl tassels, some held gold umbrellas, silver umbrellas, some held beryl umbrellas, some held seven-treasure umbrellas, some held various jeweled banners, some held various colored flags, some rained down fragrant water, all for the purpose of making offerings to the Buddha. Some joined their palms and spoke verses of praise, saying: 'I take refuge in the tamer of men (referring to the Buddha), I take refuge in the most excellent man, I take refuge in the two-legged honored one (referring to the Buddha), I take refuge in the incomparable man. I take refuge in the one who illuminates the world, I take refuge in the supreme ocean of great wisdom,'

歸命具足功德林，　　歸命最勝微妙山。　歸命具足功德聚，　　歸命滅除諸煩惱，　歸命修諸凈行師，　　歸命凈行無斷絕。　歸命無依不怯弱，　　歸命無懈無悼動，　歸命決定發精進，　　歸命決定滿足者。」

爾時阿修羅王亦復化作六十那由他七寶帳幕，甚奇微妙雜色莊嚴。一一帳幕浮游之下亦復化作六十那由他七寶大地，彼諸地上亦復化作六十那由他樓櫓卻敵，七寶合成微妙第一。一一卻敵亦復化作六十那由他重閣殿堂，七寶莊嚴。一一堂殿復有六十那由他門戶窗牖，七寶莊飾。一一門戶金門銀扇雜寶雕飾，其諸門閫一一皆用毗琉璃寶，一一門樞皆用車𤦲。復以車𤦲為柱，一一柱上以赤真珠以為櫨栱、馬瑙為地。其銀門者悉用金扇、毗琉璃為閫、車𤦲雕鏤馬瑙為樞、赤珠為柱、白玉為栱、頗梨為地。毗琉璃門戶，頗梨為扇、金為門閫、銀為戶樞、白玉為柱、馬瑙為栱、赤真珠為地。頗梨門戶，毗琉璃為扇、馬瑙為閫、赤珠為樞、以金為柱、銀為基栱、白玉為地。馬瑙門戶白玉莊飾，赤真珠寶以為閫扇、銀為戶樞、琉璃為柱、金為基栱、頗梨為地。赤真珠戶馬瑙莊飾，白玉閫扇、銀為戶樞、毗琉璃柱、頗梨基栱、黃金為地。白玉門戶馬瑙莊飾，金為閫扇、毗琉璃樞、白銀為柱、頗梨為地、

【現代漢語翻譯】現代漢語譯本我皈依于具足功德的叢林，我皈依于最殊勝微妙的山峰。我皈依于具足功德的聚集，我皈依于能滅除一切煩惱的聖者。我皈依于修行各種清凈行為的導師，我皈依于清凈行為永不間斷的修行者。我皈依于無所依賴且不怯懦的聖者，我皈依于無懈怠且不憂慮動搖的聖者。我皈依于決心發起精進的聖者，我皈依于決心圓滿一切功德的聖者。

那時，阿修羅王（Asura King，一種神祇）也變化出六十那由他（nayuta，數量單位，表示極大的數字）個七寶帳幕，極其奇妙，以各種顏色裝飾得非常華麗。每個帳幕的下方又變化出六十那由他個七寶大地，這些大地上又變化出六十那由他個樓櫓卻敵（防禦工事），都是用七寶合成，極其精妙。每個卻敵又變化出六十那由他個重閣殿堂，用七寶裝飾。每個殿堂又有六十那由他個門戶窗戶，用七寶裝飾。每個門戶都是金門銀扇，用各種珍寶雕飾，每個門檻都用毗琉璃寶（beryl，一種寶石），每個門樞都用車𤦲（一種寶石）。又用車𤦲作為柱子，每根柱子上用赤真珠（red pearl）作為櫨栱（柱頂的承重結構），用馬瑙（agate，一種寶石）作為地面。銀門則全部用金扇、毗琉璃為門檻、用車𤦲雕刻的馬瑙為門樞、赤珠為柱子、白玉為栱、頗梨（crystal，一種寶石）為地面。毗琉璃門戶，用頗梨為扇、金為門檻、銀為門樞、白玉為柱子、馬瑙為栱、赤真珠為地面。頗梨門戶，用毗琉璃為扇、馬瑙為門檻、赤珠為門樞、用金為柱子、銀為基栱、白玉為地面。馬瑙門戶用白玉裝飾，用赤真珠寶作為門檻和門扇、銀為門樞、琉璃為柱子、金為基栱、頗梨為地面。赤真珠門戶用馬瑙裝飾，用白玉門檻和門扇、銀為門樞、毗琉璃柱子、頗梨基栱、黃金為地面。白玉門戶用馬瑙裝飾，用金為門檻和門扇、毗琉璃為門樞、白銀為柱子、頗梨為地面。

【English Translation】 English version I take refuge in the forest of complete merits, I take refuge in the most supreme and subtle mountain. I take refuge in the gathering of complete merits, I take refuge in the one who eradicates all afflictions. I take refuge in the teacher who practices all pure conduct, I take refuge in the practitioner whose pure conduct is never interrupted. I take refuge in the one who is independent and not timid, I take refuge in the one who is without laziness and without worry or agitation. I take refuge in the one who is determined to initiate diligence, I take refuge in the one who is determined to fulfill all merits.

At that time, the Asura King (a type of deity) also transformed into sixty nayutas (a unit of large number) of seven-jeweled tents, which were extremely marvelous and decorated with various colors. Below each tent, he also transformed sixty nayutas of seven-jeweled lands, and on these lands, he transformed sixty nayutas of watchtowers and defensive structures, all made of seven jewels, which were extremely exquisite. Each defensive structure also transformed into sixty nayutas of multi-storied pavilions, decorated with seven jewels. Each pavilion had sixty nayutas of doors and windows, decorated with seven jewels. Each door was a gold door with silver panels, adorned with various treasures, each threshold was made of beryl, and each door pivot was made of carnelian. Carnelian was also used as pillars, and on each pillar, red pearls were used as brackets, and agate was used as the ground. The silver doors were all made with gold panels, beryl thresholds, carnelian carved door pivots, red pearl pillars, white jade brackets, and crystal ground. The beryl doors had crystal panels, gold thresholds, silver door pivots, white jade pillars, agate brackets, and red pearl ground. The crystal doors had beryl panels, agate thresholds, red pearl door pivots, gold pillars, silver base brackets, and white jade ground. The agate doors were decorated with white jade, with red pearl treasures as thresholds and panels, silver door pivots, lapis lazuli pillars, gold base brackets, and crystal ground. The red pearl doors were decorated with agate, with white jade thresholds and panels, silver door pivots, beryl pillars, crystal base brackets, and gold ground. The white jade doors were decorated with agate, with gold thresholds and panels, beryl door pivots, silver pillars, and crystal ground.

赤真珠寶以為基栱。彼諸門戶，一一戶中化作六十那由他師子之座，七寶合成。以諸天人阿修羅衣彌覆其上，或敷迦旃陵伽衣、或敷憍奢耶衣。其座兩頭置硃色枕。彼諸座前有七寶幾，一一幾上有於六億阿修羅王種種衣服，所謂諸天樹衣、芻摩羅衣、憍奢耶衣、迦尸迦衣。一一師子座上，各各皆有二修羅女眾寶莊嚴，一一女人皆持七寶多羅樹葉以為其扇。一一座中皆有化修羅子在於座上，兩女俠侍，持七寶扇。彼諸門戶亦復化作六十那由他七寶幢蓋，于金門戶化作青幢黃柄頗梨間錯，于銀門戶化作黃幢赤真珠柄白銀間錯，于毗琉璃門化作赤真珠幢黃金為柄頗梨交錯，頗梨門戶化作雜色寶幢黃金為柄白銀交錯。青幢黃頭，黃幢青頭，赤幢白頭，白幢赤頭，雜色幢者七寶為頭。彼諸寶幕及諸殿堂，于虛空中繞佛三匝，猶如三十三天伊羅婆那龍像在空遊行，俱持毗陀羅婆樹梨耶多羅樹供養諸天。彼諸帳幕于虛空中右繞三匝，亦復如是。彼諸寶幕卻敵之中，及以地上重閣殿堂，有諸門戶、師子之座、莊嚴寶蓋、寶幢幡花，雨天真檀末香、天優波羅末香、沉水末香，復雨曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、迦迦羅婆花、摩訶迦迦羅婆花、波吒梨花、摩訶波吒梨花、質多羅波吒梨花、摩訶質多羅波吒梨花、金花銀

【現代漢語翻譯】現代漢語譯本：以赤真珠寶為地基。那些門，每一扇門中都化現出六十那由他（數量單位，表示極大的數目）個獅子座，由七寶合成。上面覆蓋著諸天、人和阿修羅的衣服，或者鋪著迦旃陵伽衣，或者鋪著憍奢耶衣。座位兩頭放置著硃紅色的枕頭。那些座位前有七寶桌子，每一張桌子上都有六億阿修羅王的各種衣服，即諸天樹衣、芻摩羅衣、憍奢耶衣、迦尸迦衣。每一個獅子座上，都各有兩位修羅女用眾寶裝飾，每一位女人都拿著七寶多羅樹葉做成的扇子。每一個座位中都有化現的修羅子坐在上面，兩位女子侍立兩旁，拿著七寶扇子。那些門也化現出六十那由他個七寶幢蓋，在金門化現出青色幢、黃色柄，並用頗梨（一種寶石）鑲嵌；在銀門化現出黃色幢、赤真珠柄，並用白銀鑲嵌；在毗琉璃（一種寶石）門化現出赤真珠幢、黃金為柄，並用頗梨交錯；在頗梨門化現出雜色寶幢、黃金為柄，並用白銀交錯。青色幢頂為黃色，黃色幢頂為青色，紅色幢頂為白色，白色幢頂為紅色，雜色幢頂則用七寶製成。那些寶幕和殿堂，在虛空中圍繞佛陀三圈，就像三十三天（佛教宇宙觀中的天界）的伊羅婆那龍像在空中一樣，一同拿著毗陀羅婆樹和梨耶多羅樹供養諸天。那些帳幕在虛空中向右繞三圈，也是如此。那些寶幕的防禦工事中，以及地上的重閣殿堂，有各種門、獅子座、裝飾華麗的寶蓋、寶幢幡花，降下天真檀末香、天優波羅末香、沉水末香，又降下曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、迦迦羅婆花、摩訶迦迦羅婆花、波吒梨花、摩訶波吒梨花、質多羅波吒梨花、摩訶質多羅波吒梨花、金花銀花。花，種種雜色寶花，雨如是等無量無邊諸供養具。

【English Translation】 English version: The base was made of red genuine jewels. In each of those gates, sixty nayutas (a unit of large number) of lion thrones manifested, made of seven treasures. They were covered with the clothes of gods, humans, and asuras, or spread with kacalindika clothes, or spread with kauseya clothes. At both ends of the seats were placed vermilion pillows. In front of those seats were seven-treasure tables, and on each table were various clothes of six hundred million asura kings, namely, divine tree clothes, ksuma clothes, kauseya clothes, and kasika clothes. On each lion throne, there were two asura women adorned with various treasures, each woman holding a fan made of seven-treasure tala tree leaves. In each seat, there was a manifested asura son sitting, with two women attending on both sides, holding seven-treasure fans. Those gates also manifested sixty nayutas of seven-treasure canopies, with blue canopies and yellow handles inlaid with crystal at the gold gates; yellow canopies and red genuine pearl handles inlaid with silver at the silver gates; red genuine pearl canopies and gold handles inlaid with crystal at the beryl gates; and various colored treasure canopies with gold handles inlaid with silver at the crystal gates. The blue canopies had yellow tops, the yellow canopies had blue tops, the red canopies had white tops, the white canopies had red tops, and the various colored canopies had tops made of seven treasures. Those treasure curtains and palaces circled the Buddha three times in the void, just like the Airavata dragon elephants of the Trayastrimsa Heaven (a heaven in Buddhist cosmology) in the sky, together holding the vidara tree and the riya tala tree to make offerings to the gods. Those tents circled three times to the right in the void, and it was the same. In the fortifications of those treasure curtains, and in the multi-storied palaces on the ground, there were various gates, lion thrones, ornate canopies, treasure banners and flowers, raining down true sandalwood powder incense, divine utpala powder incense, aloeswood powder incense, and also raining down mandara flowers, maha-mandara flowers, manjushaka flowers, maha-manjushaka flowers, kakara flowers, maha-kakara flowers, patali flowers, maha-patali flowers, citra-patali flowers, maha-citra-patali flowers, gold flowers, and silver flowers. Various kinds of multi-colored treasure flowers, raining down such immeasurable and boundless offerings.

花、毗琉璃花、頗梨花、一切眾寶花。雨金、雨銀、雨天樹衣。彼諸修羅王子手中悉持如是寶珠，以珠力故隨意所須皆能降雨。

爾時迦毗羅城四門之外各各縱廣六十由旬，以阿修羅王威神之力，放光遍照六十由旬，上照六萬由旬，周圍遍滿供養之具。彼諸浮游帳幕繞佛而住。時迦毗羅城中積曼陀羅花舉高七丈，天上香水成泥。以佛神力，令其香氣遍滿三千大千世界。於此三千大千世界中所有住大乘者，彼諸眾生聞其香氣，乃至初發阿耨多羅三藐三菩提心得不退轉，況復久修。時毗摩質多阿修羅王乘七寶車繞佛三匝，以妙天真檀末以散佛上，而說贊曰：

「我今歸依婆伽婆，　　能施天人無畏者，　歸依最勝不可動，　　悕望無上妙菩提。　我今歸依婆伽婆，　　心喜不墮三惡趣，　是故我今歸依佛，　　悕求無譬妙菩提。　我今歸依婆伽婆，　　能除生死大苦海，　能斷曠野離惱凈，　　堪能引導眾生師。　我今歸依婆伽婆，　　以此歸依不求生，　老死所逼大苦惱，　　世尊為諸天人歸。」

爾時毗摩質多阿修羅王以偈嘆佛，右繞三匝。時彼諸馬瓔珞莊嚴，彼諸車莊嚴，彼諸阿修羅、阿修羅女莊嚴，彼諸幡幢寶蓋鈴網等為風所吹，出深妙聲稱心奪聽。譬如具足百伎音樂，善巧奏擊出

【現代漢語翻譯】現代漢語譯本：花、毗琉璃花（一種寶石般的花）、頗梨花（水晶般的花）、以及一切珍寶製成的花。天空中降下黃金、白銀和天樹的衣物。那些修羅王子們手中都拿著這樣的寶珠，憑藉寶珠的力量，他們可以隨意降下所需的雨水。那時，迦毗羅城（Kapilavastu）的四個城門外，每個方向都延伸六十由旬（yojana，古印度長度單位），阿修羅王（Asura King）以其威神之力，放出光芒照耀六十由旬，向上照耀六萬由旬，周圍佈滿了供養的物品。那些漂浮的帳幕圍繞著佛陀而住。當時，迦毗羅城中堆積的曼陀羅花（Mandara flower）高達七丈，天上的香水變成了泥土。憑藉佛陀的神力，使得香氣遍佈三千大千世界。在這三千大千世界中，所有修習大乘佛法的眾生，聞到這香氣，乃至初發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心）的人都不會退轉，更何況是那些久修之人。當時，毗摩質多阿修羅王（Vemacitrin Asura King）乘坐七寶車繞佛三圈，用美妙的天真檀香末撒在佛陀身上，並讚頌道：『我今歸依婆伽婆（Bhagavan，世尊），能給予天人無畏的庇護者，歸依最殊勝不可動搖的佛陀，希求無上美妙的菩提。我今歸依婆伽婆，心中歡喜不會墮入三惡道，因此我今歸依佛陀，希求無與倫比的美妙菩提。我今歸依婆伽婆，能消除生死輪迴的大苦海，能斷除曠野的煩惱，清凈無染，堪能引導眾生的導師。我今歸依婆伽婆，以此歸依不求來生，因為老死所逼迫的大苦惱，世尊是諸天人的歸宿。』當時，毗摩質多阿修羅王用偈頌讚嘆佛陀，右繞三圈。那時，那些馬匹裝飾著瓔珞，那些車子裝飾著華麗的飾品，那些阿修羅和阿修羅女也裝飾著華麗的飾品，那些幡幢、寶蓋、鈴網等被風吹動，發出深沉美妙的聲音，令人心曠神怡。就像是具備各種樂器的音樂，巧妙地演奏出美妙的樂曲。

【English Translation】 English version: Flowers, beryl flowers, crystal flowers, and all kinds of precious gem flowers. Rain of gold, rain of silver, and rain of celestial tree garments. Those Asura princes each held such precious pearls in their hands, and by the power of the pearls, they could cause rain of whatever they desired. At that time, outside the four gates of Kapilavastu, each extending sixty yojanas (an ancient Indian unit of distance), by the majestic power of the Asura King, light shone for sixty yojanas, and upwards for sixty thousand yojanas, with offerings filling the surroundings. Those floating canopies surrounded the Buddha. At that time, the Mandara flowers piled up in Kapilavastu reached a height of seven zhang (an ancient Chinese unit of length), and the celestial fragrant water turned into mud. By the Buddha's divine power, the fragrance permeated the three thousand great chiliocosms. Among all the beings in these three thousand great chiliocosms who practiced the Mahayana, those who smelled the fragrance, even those who had just generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), would not regress, let alone those who had practiced for a long time. At that time, Vemacitrin Asura King, riding a seven-jeweled chariot, circled the Buddha three times, scattering fine celestial sandalwood powder on the Buddha, and praised him, saying: 'I now take refuge in Bhagavan (the Blessed One), the one who can grant fearlessness to gods and humans, I take refuge in the most supreme and immovable one, hoping for the unsurpassed and wonderful Bodhi. I now take refuge in Bhagavan, my heart rejoices and will not fall into the three evil realms, therefore I now take refuge in the Buddha, hoping for the incomparable and wonderful Bodhi. I now take refuge in Bhagavan, who can eliminate the great sea of suffering of birth and death, who can cut off the afflictions of the wilderness, pure and undefiled, and who is a teacher capable of guiding all beings. I now take refuge in Bhagavan, with this refuge I do not seek rebirth, because of the great suffering of being oppressed by old age and death, the World Honored One is the refuge of all gods and humans.' At that time, Vemacitrin Asura King praised the Buddha with verses, circling him three times to the right. At that time, those horses were adorned with necklaces, those chariots were adorned with magnificent ornaments, those Asuras and Asura women were also adorned with magnificent ornaments, and those banners, canopies, bells, nets, etc., were blown by the wind, producing deep and wonderful sounds that were pleasing to the ear. It was like music with all kinds of instruments, skillfully playing beautiful melodies.

深妙音，稱意音聲甚可聽采奪人耳目。如是諸馬莊嚴瓔珞乃至鈴網，為風所吹出微妙音，如巧奏擊百種音聲甚可愛樂。爾時毗摩阿修羅王繞佛三匝，雨天真檀末香、優缽羅末、沉水末香、多摩羅末，種種阿修羅香末從空而下。雨天曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、波盧沙迦花、摩訶波盧沙迦花、迦迦羅婆花、摩訶迦迦羅婆花、波吒梨花、摩訶波吒梨花、質多羅波吒梨花、摩訶質多羅波吒梨花。復有種種化花，雨金花、銀花、毗琉璃花乃至七寶眾花、從空而下。雨天香水、阿修羅香水，從空而下。以香水故，迦毗羅城內外縱廣六十由旬悉成香泥，以其泥香遍滿三千大千世界，所有菩薩聞其香者，于阿耨多羅三藐三菩提得不退轉。

爾時毗摩質多阿修羅王繞佛三匝，以佛神力，于虛空中作天伎樂及阿修羅音聲。彼諸音樂，以佛神力，其音遍滿三千大千世界皆悉聞知，所有住大乘者聞其聲已，悉于阿耨多羅三藐三菩提得不退轉。無量百千阿修羅女或歌或舞、或奏音樂、或身動轉，又散天真檀末、優缽羅末、沉水末、多摩羅拔香、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、波盧沙花、摩訶波盧沙花、迦迦羅婆花、摩訶迦迦羅婆花、波吒梨花、摩訶波吒梨花、質多羅樹花、摩訶質多羅樹花、

【現代漢語翻譯】現代漢語譯本：深妙的音聲，悅耳動聽，能吸引人的注意力。就像那些裝飾著瓔珞乃至鈴網的馬匹，被風吹動時發出美妙的聲音，如同巧妙地演奏著各種樂器，非常悅耳動聽。那時，毗摩阿修羅王（Vima Asura King，阿修羅之王）繞佛三圈，從空中降下天真檀末香、優缽羅末（Utpala，青蓮花）香、沉水末香、多摩羅末（Tamala，一種香木）香等各種阿修羅香末。又降下天曼陀羅花（Mandara，天界之花）、摩訶曼陀羅花（Maha-mandara，大曼陀羅花）、曼殊沙花（Manjusaka，天界之花）、摩訶曼殊沙花（Maha-manjusaka，大曼殊沙花）、波盧沙迦花（Parusaka，天界之花）、摩訶波盧沙迦花（Maha-parusaka，大波盧沙迦花）、迦迦羅婆花（Kakarava，天界之花）、摩訶迦迦羅婆花（Maha-kakarava，大迦迦羅婆花）、波吒梨花（Patali，天界之花）、摩訶波吒梨花（Maha-patali，大波吒梨花）、質多羅波吒梨花（Citra-patali，雜色波吒梨花）、摩訶質多羅波吒梨花（Maha-citra-patali，大雜色波吒梨花）。還有各種變化出來的花，降下金花、銀花、毗琉璃花（Vaiḍūrya，琉璃）乃至七寶所成的各種花，從空中降下。又降下天香水、阿修羅香水，從空中降下。因為這些香水，迦毗羅城（Kapilavastu，佛陀的故鄉）內外縱橫六十由旬（Yojana，古印度長度單位）都變成了香泥，這香泥的香氣遍滿三千大千世界，所有菩薩聞到這香氣，都能在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上得到不退轉。那時，毗摩質多阿修羅王（Vimacitra Asura King，阿修羅之王）繞佛三圈，憑藉佛的神力，在虛空中演奏天樂和阿修羅的音樂。這些音樂，憑藉佛的神力，其聲音遍滿三千大千世界，所有住在大乘（Mahayana，佛教宗派）的修行者聽到這些聲音后，都能在阿耨多羅三藐三菩提上得到不退轉。無數的阿修羅女有的唱歌，有的跳舞，有的演奏音樂，有的身體舞動，又散佈天真檀末香、優缽羅末香、沉水末香、多摩羅拔香、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、波盧沙花、摩訶波盧沙花、迦迦羅婆花、摩訶迦迦羅婆花、波吒梨花、摩訶波吒梨花、質多羅樹花（Citra tree flower，雜色樹花）、摩訶質多羅樹花（Maha-citra tree flower，大雜色樹花）。

【English Translation】 English version: The profound and subtle sounds, pleasing to the ear, were captivating and drew one's attention. Like the horses adorned with ornaments and even nets of bells, when blown by the wind, they produced exquisite sounds, like skillfully playing a hundred kinds of instruments, which were very delightful and pleasing. At that time, Vima Asura King (King of the Asuras) circumambulated the Buddha three times, and from the sky, he rained down genuine sandalwood powder, Utpala (blue lotus) powder, aloeswood powder, Tamala (a type of fragrant wood) powder, and various other Asura fragrant powders. He also rained down heavenly Mandara flowers, Maha-mandara flowers, Manjusaka flowers, Maha-manjusaka flowers, Parusaka flowers, Maha-parusaka flowers, Kakarava flowers, Maha-kakarava flowers, Patali flowers, Maha-patali flowers, Citra-patali flowers, and Maha-citra-patali flowers. There were also various transformed flowers, raining down gold flowers, silver flowers, Vaiḍūrya (lapis lazuli) flowers, and even various flowers made of the seven treasures, descending from the sky. Heavenly fragrant water and Asura fragrant water also rained down from the sky. Because of these fragrant waters, the city of Kapilavastu (Buddha's hometown), both inside and outside, spanning sixty yojanas (ancient Indian unit of distance), was entirely transformed into fragrant mud. The fragrance of this mud permeated the three thousand great thousand worlds, and all the Bodhisattvas who smelled this fragrance attained non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, Vimacitra Asura King (King of the Asuras) circumambulated the Buddha three times, and by the Buddha's divine power, he produced heavenly music and Asura sounds in the void. By the Buddha's divine power, these musical sounds permeated the three thousand great thousand worlds, and all those who dwelt in the Mahayana (Buddhist school) attained non-retrogression in Anuttara-samyak-sambodhi upon hearing these sounds. Countless Asura women were either singing, dancing, playing music, or moving their bodies, and they also scattered genuine sandalwood powder, Utpala powder, aloeswood powder, Tamala powder, Mandara flowers, Maha-mandara flowers, Manjusaka flowers, Maha-manjusaka flowers, Parusaka flowers, Maha-parusaka flowers, Kakarava flowers, Maha-kakarava flowers, Patali flowers, Maha-patali flowers, Citra tree flowers, and Maha-citra tree flowers.

金花、銀花、毗琉璃花、眾寶雜花，又雨化花以散佛上。又散諸天衣服、臂腳鈴釧，以散佛上。腰瓔珞、手臂瓔珞、指環項巾、七寶之鬘、金鎖銀鎖、真珠之貫、摩尼瓔珞、半月珠瓔，于兩肩上七寶衣瓔、種種寶瓔、兩耳珰𤦲、盛發寶袋、莊嚴頂冠，種種旒蘇、種種香旒蘇、種種真珠旒蘇、種種摩尼旒蘇，或雨天種種寶蓋金末香水。又阿修羅女手把赤真珠以散佛上，又捉寶散者、又捉種種珠散者，皆為供養佛故。毗摩質多阿修羅王與其眷屬，皆悉相順而說偈言：

「我常如是心，　　值遇佛世尊，　歸依如來故，　　未來常供養。」

爾時波羅陀阿修羅王所設供養，亦如毗摩質多阿修羅王等無有異，乘七寶車右繞三匝，以偈贊佛：

「我禮得實十力士，　　亦禮離怖無畏者，　決定得於不共法，　　歸命導引諸世間。　我禮斷除結縛者，　　亦禮出離生死道，　我禮到岸住陸地，　　將導貧乏眾生師。　我禮深智不思議，　　與眾和合不悼動，　于諸趣中心解脫，　　猶如蓮花不著水。　牟尼本修諸空法，　　離諸揀擇得無相，　於一切處無所愿，　　我禮如空無所依。」

爾時善臂阿修羅王所設供養廣大無量，如毗摩阿修羅王等無有異，乘眾寶輦右繞三匝，散諸金粟，以偈贊曰：

【現代漢語翻譯】現代漢語譯本金花、銀花、毗琉璃花（一種寶石花）、各種珍寶雜花，又降下化生之花散在佛陀身上。又散諸天衣服、臂釧腳鈴，散在佛陀身上。腰間的瓔珞、手臂的瓔珞、指環項鍊、七寶花鬘、金鎖銀鎖、真珠串、摩尼瓔珞（一種寶珠瓔珞）、半月珠瓔，在兩肩上佩戴七寶衣瓔、各種寶瓔、兩耳的耳珰、盛發寶袋、莊嚴的頂冠，各種旒蘇（帽冠上的裝飾）、各種香旒蘇、各種真珠旒蘇、各種摩尼旒蘇，或者降下天上的各種寶蓋和金末香水。又有阿修羅女手持赤真珠散在佛陀身上，又有人拿著寶物散佈，又有人拿著各種珠子散佈，都是爲了供養佛陀。毗摩質多阿修羅王和他的眷屬，都順從地說了偈語：『我常常這樣想，能夠值遇佛世尊，歸依如來，未來也常常供養。』當時，波羅陀阿修羅王所設的供養，也和毗摩質多阿修羅王等一樣沒有差別，乘坐七寶車右繞佛陀三圈，用偈語讚歎佛陀：『我禮敬獲得真實十力的勇士，也禮敬遠離怖畏的無畏者，決定獲得不共之法，歸命引導世間眾生的人。我禮敬斷除結縛的人，也禮敬出離生死之道的人，我禮敬到達彼岸安住陸地的人，引導貧乏眾生的導師。我禮敬深邃智慧不可思議的人，與大眾和合不為所動，在各種境界中心解脫，猶如蓮花不沾染水。牟尼（佛陀）本來修習諸空法，遠離各種分別獲得無相，在一切處都沒有愿求，我禮敬如虛空般無所依的人。』當時，善臂阿修羅王所設的供養廣大無量，和毗摩阿修羅王等沒有差別，乘坐各種寶輦右繞佛陀三圈，散佈各種金粟，用偈語讚歎說：

【English Translation】 English version Golden flowers, silver flowers, vaiḍūrya (a type of gemstone) flowers, and various jeweled mixed flowers, also rained down transformed flowers to scatter upon the Buddha. They also scattered celestial garments, armlets, and anklets upon the Buddha. Waist ornaments, arm ornaments, finger rings, necklaces, seven-jeweled garlands, gold and silver locks, strings of pearls, maṇi (a type of precious stone) ornaments, crescent-shaped pearl ornaments, seven-jeweled garment ornaments on both shoulders, various jeweled ornaments, earrings for both ears, jeweled hair bags, adorned crowns, various tassels, various fragrant tassels, various pearl tassels, various maṇi tassels, or rained down various celestial jeweled canopies and gold powder scented water. Also, Asura women held red pearls in their hands to scatter upon the Buddha, and others held precious objects to scatter, and others held various pearls to scatter, all for the purpose of making offerings to the Buddha. Vimalacitra Asura King and his retinue, all in harmony, spoke these verses: 'My mind is always like this, to encounter the World Honored One, the Buddha, to take refuge in the Tathagata, and in the future, to always make offerings.' At that time, the offerings made by Parada Asura King were no different from those of Vimalacitra Asura King, etc. He rode a seven-jeweled chariot, circumambulating the Buddha three times to the right, and praised the Buddha with these verses: 'I bow to the hero who has attained the ten real powers, I also bow to the fearless one who is free from fear, who has definitely attained the unique Dharma, I take refuge in the guide of all the worlds. I bow to the one who has cut off the bonds, I also bow to the one who has departed from the path of birth and death, I bow to the one who has reached the shore and dwells on land, the teacher who guides the poor and needy beings. I bow to the one with profound wisdom beyond comprehension, who is in harmony with the assembly and does not waver, whose mind is liberated in all realms, like a lotus flower that does not cling to water. The Muni (Buddha) originally cultivated all the empty dharmas, free from all discrimination, attaining no-form, having no desires in all places, I bow to the one who is like space, without any reliance.' At that time, the offerings made by Subahu Asura King were vast and immeasurable, no different from those of Vimala Asura King, etc. He rode various jeweled carriages, circumambulating the Buddha three times to the right, scattering various golden grains, and praised with these verses:

「大牟尼尊無等倫，　　天上天下亦無比，　佛知眾生如陽焰，　　非真實有唯想轉。　於此無作無受者，　　亦無士夫空無我，　離諸所作無體性，　　說於一切寂定法。　于善逝法得信解，　　觀一切法悉平等，　彼當得作導師子，　　順佛言教如父說。　我今讚歎所得福，　　唯佛智解能照知，　我以福德悉無餘，　　回施眾生皆作佛。」

爾時復有跋墀毗盧遮那阿修羅王，所設供養亦如毗摩質多阿修羅王等無有異，乘七寶車繞佛三匝，散以銀花，說偈嘆曰：

「我今禮佛妙好相，　　度生死海到彼岸，　自身得度復度他，　　安置彼岸無畏處。　唯佛大慧知群生，　　倒見叢林無智者，　迷惑焰水計為實，　　無等悲心皆已知。　世尊妙人見眾生，　　如幻陽焰如光影，　牟尼如法生善子，　　三有中行不染污。　大自在人知非實，　　知諸法性彼此空，　愚癡如夢受欲樂，　　佛子知已修諸行。」

爾時羅睺羅阿修羅王所設供養，亦如毗摩質多阿修羅所設供養，乘七寶車繞佛三匝，以質多羅波吒梨花以散佛上，說偈贊曰：

「大仙如來神妙身，　　超過一切諸天人，　既如須彌比芥子，　　復似大海譬牛跡。　如來顏容甚端正，　　眾相莊嚴第一最

【現代漢語翻譯】現代漢語譯本至尊大牟尼（Muni，佛的稱號）無與倫比，天上天下也沒有能與之相比的。佛陀了知眾生如同陽光下的幻影，並非真實存在，只是由妄想所生。在此之中，沒有造作者，也沒有承受者，也沒有所謂的『人』，一切皆空無我。遠離一切造作，沒有實體，佛陀宣說一切寂靜的法。對於善逝（Sugata，佛的稱號）的教法，能夠生起信解，觀察一切法都是平等的。這樣的人將成為導師的弟子，遵循佛陀的教誨，如同聽從父親的教導。我今天讚歎所獲得的福德，只有佛陀的智慧才能完全瞭解。我將所有福德毫無保留地迴向給眾生，愿他們都能成佛。

那時，又有一位跋墀毗盧遮那（Balichivirocana）阿修羅王，他所設的供養也和毗摩質多（Vemacitra）阿修羅王等一樣，沒有差別。他乘坐七寶車繞佛三圈，散佈銀花，並說偈讚歎道：

我今天禮拜佛陀的妙好之相，他已度過生死苦海到達彼岸。自身得度，又能度化他人，將他們安置在無畏的彼岸。只有佛陀的大智慧才能瞭解眾生，他們身處顛倒見解的叢林中，沒有智慧。他們迷惑于如幻的陽焰，以為是真實存在，佛陀以無上的悲心完全知曉這一切。世尊（Bhagavan，佛的稱號）以其妙慧觀察眾生，如同幻影、陽焰和光影一般。牟尼（Muni，佛的稱號）如法而生，是善的兒子，在三有（欲界、色界、無色界）中行走而不被污染。大自在之人了知一切非實，了知諸法自性皆是空性。愚癡之人如同在夢中享受慾望之樂，佛子了知這些后，便會修行各種善行。

那時，羅睺羅（Rahula）阿修羅王所設的供養，也和毗摩質多阿修羅所設的供養一樣。他乘坐七寶車繞佛三圈，用質多羅波吒梨花散在佛身上，並說偈讚歎道：

大仙如來（Tathagata，佛的稱號）的神妙之身，超越一切諸天和人。既像須彌山比芥子般巨大，又像大海比牛蹄印般渺小。如來的容顏極其端正，各種相好莊嚴，是第一最殊勝的。

【English Translation】 English version The Great Muni (Muni, an epithet of the Buddha) is unparalleled; there is none comparable in heaven or on earth. The Buddha knows that sentient beings are like mirages in the sun, not truly existent, but arising from delusion. In this, there is no maker, nor receiver, nor any 'person'; all is empty and without self. Free from all actions, without substance, the Buddha proclaims the Dharma of all-encompassing tranquility. For those who develop faith and understanding in the teachings of the Sugata (an epithet of the Buddha), and who see all dharmas as equal, they will become disciples of the guide, following the Buddha's teachings as if listening to their father. The merit I gain from this praise, only the Buddha's wisdom can fully comprehend. I dedicate all my merit without reservation to all sentient beings, wishing they all may attain Buddhahood.

Then, there was also the Asura King Balichivirocana, whose offerings were no different from those of the Asura King Vemacitra. He circled the Buddha three times in a seven-jeweled chariot, scattered silver flowers, and praised with verses:

Today, I bow to the Buddha's wondrous form, who has crossed the sea of birth and death to reach the other shore. Having attained liberation himself, he also liberates others, placing them on the fearless shore. Only the Buddha's great wisdom understands sentient beings, who are in a forest of inverted views, lacking wisdom. They are deluded by mirages, mistaking them for reality; the Buddha, with boundless compassion, knows all this. The Bhagavan (an epithet of the Buddha) with his wondrous wisdom sees sentient beings as illusions, mirages, and shadows. The Muni (an epithet of the Buddha), born of the Dharma, is a virtuous son, walking in the three realms (desire, form, formless) without being defiled. The great free one knows that all is unreal, knowing the nature of all dharmas to be empty. The foolish enjoy the pleasures of desire as if in a dream; the Buddha's disciples, knowing this, practice virtuous deeds.

Then, the Asura King Rahula made offerings similar to those of the Asura Vemacitra. He circled the Buddha three times in a seven-jeweled chariot, scattering Citrapatali flowers upon the Buddha, and praised with verses:

The great sage, the Tathagata (an epithet of the Buddha), has a wondrous body that surpasses all gods and humans. He is both as vast as Mount Sumeru compared to a mustard seed, and as small as the ocean compared to a cow's footprint. The Tathagata's countenance is extremely beautiful, adorned with various marks, the first and most supreme.

，　超過一切色中上，　　如日出現螢息照。　世尊無量威德聚，　　超過一切威德者，　令諸威德不能現，　　如日出時螢光隱。　大聖世尊智慧海，　　超過遍覆三有界，　蔽諸外道令不現，　　如日盛明月光沒。」

爾時睒婆利阿修羅王所設供養，亦如毗摩質多阿修羅王。修供養已，乘七寶車繞佛三匝，用摩訶波吒梨花以散於佛，說偈贊曰：

「樂奢摩他智慧者，　　能除三毒貪瞋癡，　引導眾生出世間，　　猶如甘雨滅塵焰。　世尊熾然正法眼，　　亦如蘇投大盛火，　能斷煩惱疑網盡，　　亦如火燒大壙野。　顏容端正甚微妙，　　眾相莊嚴最第一，　超過一切諸妙色，　　如日出時螢光隱。　如來秉持諸善根，　　無量億萬那由劫，　能除煩惱及惡業，　　如食甘露去身毒。　吹除一切無明冥，　　如夜明炬照黑闇，　如來示現正法眼，　　猶如珠師顯寶價。」

爾時樂戰阿修羅王所設供養，亦如毗摩質多阿修羅王。設供養已，乘七寶車繞佛三匝，散眾寶花，以偈贊曰：

「難調噁心佛能調，　　如勇健士降勝敵，　善得柔軟心自在，　　我禮心調無畏者。　能調諸根離怨對，　　離畏無畏得安隱，　世尊煩惱不更發，　　消伏毒害悉無餘。　那

【現代漢語翻譯】現代漢語譯本超越一切色相中的至上者，如同太陽出現時螢火蟲的光芒消失。世尊擁有無量的威德聚集，超越一切有威德者，使得其他威德都不能顯現，如同太陽升起時螢火蟲的光芒隱沒。大聖世尊的智慧如海洋般深廣，超越覆蓋三有界（欲界、色界、無色界）的範圍，遮蔽那些外道，使他們不能顯現，如同太陽光芒熾盛時月光消失。

那時，睒婆利（Shambali）阿修羅王所設的供養，也像毗摩質多（Vimacitra）阿修羅王一樣。供養完畢后，他乘坐七寶車繞佛三圈，用摩訶波吒梨花（Mahapatali）散在佛身上，並用偈頌讚嘆道：

『樂於奢摩他（Shamatha，止）智慧的人，能夠去除貪、嗔、癡這三種毒，引導眾生脫離世間，如同甘甜的雨水熄滅塵土的火焰。世尊熾盛的正法之眼，也像蘇油投入熊熊大火，能夠斷除煩惱和疑惑的羅網，也像大火焚燒廣闊的荒野。您的容顏端正而極其微妙，各種相好莊嚴無比，超越一切美好的色相，如同太陽升起時螢火蟲的光芒隱沒。如來秉持著諸多的善根，經過無量億萬那由他劫（Nayuta Kalpa，極長的時間單位），能夠去除煩惱和惡業，如同服用甘露去除身體的毒素。吹散一切無明的黑暗，如同夜晚的火炬照亮黑暗，如來展示正法之眼，如同珠寶匠人展示寶物的價值。』

那時，樂戰（Ratiyuddha）阿修羅王所設的供養，也像毗摩質多阿修羅王一樣。供養完畢后，他乘坐七寶車繞佛三圈，散佈各種寶花，並用偈頌讚嘆道：

『難以調伏的噁心，佛陀能夠調伏，如同勇猛的戰士降服強大的敵人，善於獲得柔軟自在的心，我禮敬這位心已調伏、無所畏懼的尊者。能夠調伏諸根，遠離怨恨和對立，遠離恐懼，獲得安穩，世尊的煩惱不再生起，消滅毒害，沒有絲毫剩餘。那

【English Translation】 English version Surpassing all forms, the highest, like the sun appearing when the fireflies' light fades. The World Honored One possesses immeasurable majestic virtues, surpassing all those with virtues, Causing other virtues to be unable to manifest, like the fireflies' light disappearing when the sun rises. The Great Sage, the World Honored One's wisdom is as vast as the ocean, surpassing the scope of the three realms (desire realm, form realm, formless realm), Obscuring those heretics, making them unable to appear, like the moonlight disappearing when the sun's light is intense.

At that time, the offerings made by King Shambali (Shambali, an Asura king) were also like those of King Vimacitra (Vimacitra, an Asura king). After making the offerings, he circled the Buddha three times in a seven-jeweled chariot, scattered Mahapatali (Mahapatali, a type of flower) flowers upon the Buddha, and praised him with verses:

'Those who delight in Shamatha (Shamatha, calming meditation) wisdom, are able to remove the three poisons of greed, hatred, and delusion, Guiding sentient beings out of the world, like sweet rain extinguishing the flames of dust. The World Honored One's blazing eye of the Dharma, is also like ghee poured into a great fire, Able to cut through the nets of afflictions and doubts, also like fire burning a vast wilderness. Your countenance is upright and extremely subtle, your various marks are supremely adorned, Surpassing all beautiful forms, like the fireflies' light disappearing when the sun rises. The Tathagata upholds numerous roots of goodness, through countless Nayuta Kalpas (Nayuta Kalpa, an extremely long period of time), Able to remove afflictions and evil karma, like taking nectar to remove toxins from the body. Blowing away all the darkness of ignorance, like a torch in the night illuminating the darkness, The Tathagata reveals the eye of the Dharma, like a jeweler displaying the value of a treasure.'

At that time, the offerings made by King Ratiyuddha (Ratiyuddha, an Asura king) were also like those of King Vimacitra. After making the offerings, he circled the Buddha three times in a seven-jeweled chariot, scattered various precious flowers, and praised him with verses:

'The difficult-to-tame evil mind, the Buddha is able to tame, like a brave warrior subduing a powerful enemy, Skillfully obtaining a soft and free mind, I pay homage to this one whose mind is tamed and fearless. Able to tame the senses, to be free from resentment and opposition, to be free from fear, and to obtain peace, The World Honored One's afflictions no longer arise, eliminating poisons, with nothing remaining. That

羅延力善修慈，　　于愛憎中心平等，　如來知諸眾生相，　　不為六道之所攝。　離諸想心竭有愛，　　放智慧光破諸闇，　于諸法中心不著，　　牟尼超過無等倫。」

爾時善目阿修羅王所設供養，亦如毗摩質多阿修羅王。修供養已，乘七寶車繞佛三匝，奉眾寶藏以獻于佛，說偈嘆曰：

「大雄久已知，　　諸法真實相，　所謂法名者，　　各各和合假。　一切諸法體，　　種種求不得，　所言此法者，　　說唯是假名。　離名名體性，　　諸相亦如是，　無相亦無名，　　已離三種法。　所言解說者，　　實無可顯說，　說者說亦無，　　解者亦復然。　如是知於法，　　無上牟尼子，　于諸法不著，　　修行大名稱。」

爾時伏三界阿修羅王所設供養，亦如毗摩質多阿修羅王。修供養已，乘七寶車繞佛三匝，用真珠瓔珞以奉如來，說偈嘆曰：

「我今嘆佛離怨敵，　　顏容端正戒智力，　一切世間無如佛，　　以無比身伏仇對。　色力光明照三有，　　修諸善業得端正，　以佈施力得其相，　　八十種好悉嚴凈。　凈持戒力無能動，　　明人思量所不得，　佛持戒心清凈故，　　人中師子所作成。　如來智力更無比，　　以無怖畏勝三界，　如師子

【現代漢語翻譯】現代漢語譯本羅延力（羅延力：一種阿修羅）善於修習慈悲，對於愛憎之心保持平等。如來（如來：佛的稱號之一）了知一切眾生的實相，不被六道（六道：眾生輪迴的六種境界）所束縛。他遠離各種妄想，斷絕了貪愛，放出智慧的光芒，破除一切黑暗。對於一切法（法：佛教的真理或教義）心無執著，牟尼（牟尼：佛的稱號之一）的境界超越一切，無與倫比。

這時，善目阿修羅王（善目阿修羅王：一位阿修羅王）所設的供養，也像毗摩質多阿修羅王（毗摩質多阿修羅王：一位阿修羅王）一樣。供養完畢后，他乘坐七寶車繞佛三圈，奉上各種寶藏獻給佛，並說偈讚歎道：

『大雄（大雄：佛的稱號之一）早已知曉，諸法（諸法：一切事物）真實的相狀，所謂法的名稱，都是各種因緣和合而成的假象。一切諸法的本體，無論如何尋求都不可得，所說的這個法，只是一個假名而已。離開名稱，就沒有名稱的體性，諸相（諸相：一切事物的表象）也是如此，無相也無名，已經脫離了三種法（三種法：指過去、現在、未來）。所說的解說，實際上沒有什麼可以顯說，說者所說的也是虛無，解者也是如此。像這樣了解法，無上的牟尼之子，對於一切法都不執著，修行成就大名聲。』

這時，伏三界阿修羅王（伏三界阿修羅王：一位阿修羅王）所設的供養，也像毗摩質多阿修羅王一樣。供養完畢后，他乘坐七寶車繞佛三圈，用真珠瓔珞獻給如來，並說偈讚歎道：

『我今天讚歎佛陀遠離怨敵，容貌端正，具有戒律和智慧的力量。一切世間沒有誰能像佛陀一樣，以無比的身軀降伏仇敵。他的色身、力量和光明照耀三有（三有：欲界、色界、無色界），修習各種善業而得到端正的相貌。以佈施的力量得到這種相貌，八十種好（八十種好：佛陀的八十種殊勝相貌）都莊嚴清凈。他清凈持戒的力量無人能動搖，聰明的人思量也無法理解。佛陀持戒的心清凈無染，所以成就了人中獅子（人中獅子：佛的稱號之一）。如來的智慧力量更是無比，以無所畏懼的勇氣戰勝三界。如同獅子

【English Translation】 English version Rāyabalī (Rāyabalī: a type of Asura) is skilled in cultivating loving-kindness, maintaining equanimity towards love and hatred. The Tathāgata (Tathāgata: one of the titles of the Buddha) knows the true nature of all sentient beings and is not bound by the six realms (six realms: the six states of existence in the cycle of rebirth). He is free from all delusions, has extinguished craving, and emits the light of wisdom, dispelling all darkness. His mind is unattached to all dharmas (dharmas: Buddhist truths or teachings), and the state of the Muni (Muni: one of the titles of the Buddha) transcends all, being unparalleled.

At this time, the offerings made by the Asura King Good Eyes (Good Eyes Asura King: an Asura King) were similar to those made by the Asura King Vimalacitra (Vimalacitra Asura King: an Asura King). After making the offerings, he circled the Buddha three times in a seven-jeweled chariot, presented various treasures to the Buddha, and praised him with verses:

'The Great Hero (Great Hero: one of the titles of the Buddha) has long known the true nature of all dharmas (dharmas: all things). The so-called names of dharmas are merely temporary constructs formed by the combination of various conditions. The essence of all dharmas cannot be found no matter how one seeks it. What is called a dharma is just a provisional name. Without a name, there is no essence of a name. The same is true of all forms (forms: the appearances of all things). There is neither form nor name, having transcended the three dharmas (three dharmas: referring to the past, present, and future). What is said to be an explanation is actually nothing that can be explained. The speaker's words are also empty, and so is the one who understands. Having understood the dharma in this way, the supreme son of the Muni is unattached to all dharmas, and his practice achieves great renown.'

At this time, the offerings made by the Asura King Subduer of the Three Realms (Subduer of the Three Realms Asura King: an Asura King) were similar to those made by the Asura King Vimalacitra. After making the offerings, he circled the Buddha three times in a seven-jeweled chariot, presented a pearl necklace to the Tathāgata, and praised him with verses:

'Today, I praise the Buddha for being free from enemies, with a dignified appearance and the power of discipline and wisdom. There is no one in all the world like the Buddha, who subdues enemies with his unparalleled body. His form, power, and light illuminate the three realms (three realms: the desire realm, the form realm, and the formless realm), and he has attained his dignified appearance through the practice of various virtuous deeds. Through the power of giving, he has attained this appearance, and the eighty auspicious marks (eighty auspicious marks: the eighty special marks of the Buddha) are all adorned and pure. His power of pure discipline cannot be shaken, and even the wise cannot fathom it. The Buddha's mind of discipline is pure and undefiled, thus he has become the lion among men (lion among men: one of the titles of the Buddha). The Tathāgata's power of wisdom is even more unparalleled, and with fearlessness, he conquers the three realms. Like a lion

王眾中吼，　　超過一切諸外道。」

爾時毗盧遮那阿修羅王所設供養，亦如毗摩質多阿修羅王。設供養已，乘七寶車繞佛三匝，手執眾寶以散如來，復以偈頌而讚歎曰：

「諸眾皆集牟尼所，　　凈心瞻仰如來面，　一切現前睹世尊，　　斯則如來不共相。　佛以一音演說法，　　種種隨心各皆解，　世尊說應眾生機，　　斯則如來不共相。　佛以一音演說法，　　眾生隨類各得解，　稱意所欲知其義，　　斯則如來不共相。　佛以一音演說法，　　或有修進或調伏，　或有獲得無學果，　　斯則如來不共法。」

爾時目真鄰陀阿修羅王所設供養，亦如毗摩質多阿修羅王。修供養已，乘七寶車繞佛三匝，手執赤真珠以散佛上，說偈贊曰：

「欣喜凈心敬信佛，　　離於傲慢無邪見，　順佛阿含不放逸，　　是為修行無比子。　諸法自性不可得，　　如夢行欲悉皆虛，　但隨想起非實有，　　世尊知法亦如是。　如秋時雲水中月，　　迷惑無智愚眾生，　不能惑著明智人，　　深樂佛法精進者。　妙人最妙不錯悟，　　于佛法中不放逸，　分別諸法悉如夢，　　得見如實妙三昧。」

爾時毗摩質多阿修羅王等有六十那由他阿修羅設供養已，皆各合掌作禮而住，欣

【現代漢語翻譯】現代漢語譯本『在眾人之中發出獅子吼，超越一切外道。』

這時，毗盧遮那（Vairocana）阿修羅王（Asura King）所設的供養，也像毗摩質多（Vemacitra）阿修羅王一樣。設完供養后，他乘坐七寶車繞佛三圈，手持各種珍寶散向如來，又以偈頌讚嘆道：

『諸位都聚集在牟尼（Muni，釋迦牟尼佛的尊號）之處，以清凈的心瞻仰如來的面容，一切眾生都親眼見到世尊，這就是如來不共的殊勝之處。佛以一音演說佛法，種種說法隨眾生心意而各自理解，世尊說法應眾生根機，這就是如來不共的殊勝之處。佛以一音演說佛法，眾生隨各自類別而各自理解，稱合心意，瞭解其義，這就是如來不共的殊勝之處。佛以一音演說佛法，有人因此修習精進，有人因此調伏煩惱，有人因此獲得無學果（Arhatship），這就是如來不共的佛法。』

這時，目真鄰陀（Mucilinda）阿修羅王所設的供養，也像毗摩質多阿修羅王一樣。修完供養后，他乘坐七寶車繞佛三圈，手持赤真珠散向佛，並說偈讚歎道：

『歡喜清凈，以恭敬心信奉佛陀，遠離傲慢和邪見，遵循佛陀的教誨而不放逸，這是修行中無與倫比的弟子。諸法的自性不可得，如同夢中行樂，一切都是虛幻的，只是隨著念頭而生起，並非真實存在，世尊了知諸法也是如此。如同秋天的雲彩和水中的月亮，迷惑了無知愚昧的眾生，卻不能迷惑明智之人，以及那些深樂佛法、精進修行的人。妙人中最妙，不會錯悟，在佛法中不放逸，分別諸法都如夢幻，能得見如實的微妙三昧（Samadhi，禪定）。』

這時，毗摩質多阿修羅王等六十那由他（Nayuta，數量單位）阿修羅設完供養后，都各自合掌作禮而站立，歡喜。

【English Translation】 English version 'Roaring among the assembly, surpassing all other paths.'

At that time, the offerings made by the Asura King Vairocana were similar to those made by the Asura King Vemacitra. After making the offerings, he circled the Buddha three times in a seven-jeweled chariot, scattering various treasures upon the Tathagata, and then praised him with verses:

'All beings gather at the Muni's (title for Shakyamuni Buddha) place, with pure hearts gazing upon the Tathagata's face. All present witness the World Honored One; this is the Tathagata's unique and incomparable aspect. The Buddha expounds the Dharma with one sound, and various teachings are understood according to each being's mind. The World Honored One teaches according to beings' capacities; this is the Tathagata's unique and incomparable aspect. The Buddha expounds the Dharma with one sound, and beings understand according to their respective kinds, comprehending the meaning as they wish; this is the Tathagata's unique and incomparable aspect. The Buddha expounds the Dharma with one sound, and some thereby cultivate diligently, some subdue their afflictions, and some attain the fruit of Arhatship; this is the Tathagata's unique and incomparable Dharma.'

At that time, the offerings made by the Asura King Mucilinda were similar to those made by the Asura King Vemacitra. After making the offerings, he circled the Buddha three times in a seven-jeweled chariot, scattering red pearls upon the Buddha, and praised him with verses:

'Joyfully and purely, with reverence, believing in the Buddha, free from arrogance and wrong views, following the Buddha's teachings without negligence, this is an unparalleled disciple in practice. The self-nature of all dharmas is unattainable, like indulging in pleasures in a dream, all are illusory, arising only with thoughts, not truly existing. The World Honored One knows that dharmas are also like this. Like autumn clouds and the moon in the water, they delude ignorant and foolish beings, but cannot delude the wise, and those who deeply delight in the Dharma and practice diligently. The most excellent among the excellent, not mistaken, not negligent in the Buddha's Dharma, discerning all dharmas as dreams, one can see the true and wonderful Samadhi (meditative absorption).'

At that time, the Asura King Vemacitra and sixty Nayutas (unit of large number) of Asuras, after making offerings, all stood with their palms together, paying respects, and rejoicing.

欣踴躍情意充滿喜樂稱心，菩提之心流注不絕。

爾時世尊知彼諸阿修羅信心供養已，如諸佛法示現微笑相，從其面門放無量色光，青黃赤白紅紫頗梨亦如金銀及以雜色，從口出已，繞佛三匝還從頂入。爾時慧命馬勝比丘從坐而起，偏袒右肩，右膝著地合掌向佛，為佛作禮，以偈問曰：

「雄猛牟尼現瑞相，　　愍世間者非無因，　人中最勝愿為說，　　大仙所現之因緣。　憐愍世間現瑞應，　　見諸修羅勝供養，　欲授修羅決定記，　　令我等輩得欣欣。　朝有勝心無有疑，　　此眾中有發心者，　世尊知其信根已，　　人中師子現此瑞。　朝日誰發清凈心？　　誰於人中生勝信？　世尊知其信根已，　　現此最妙之瑞相。　今此大眾皆有疑，　　皆見如來現微笑，　誰復朝日降魔怨？　　現此瑞相為此人。　善哉降怨大仙尊，　　愿斷大眾心猶豫，　愿尊速說勿踟躕，　　斷此大眾之疑網。」

爾時世尊以偈答馬勝比丘曰：

「善哉比丘所問義，　　我所現瑞利世間，　我說果報無有餘，　　汝今一心善諦聽。　諸阿修羅供養佛，　　為求無上勝菩提，　修羅心意無所依，　　如手在空不障礙。　此等供養世尊已，　　阿修羅眾心清凈，　大智皆舍修羅道，　

【現代漢語翻譯】現代漢語譯本他們欣喜若狂，心中充滿了喜悅和滿足，菩提之心像流水一樣源源不斷地涌現。這時，世尊知道那些阿修羅（Asura，一種神道生物）已經以信心供養，便像諸佛一樣示現微笑的相貌，從他的面門放出無量色彩的光芒，有青色、黃色、紅色、白色、紅色、紫色，像水晶一樣，也像金銀和各種雜色，從口中出來后，繞佛三圈，又從頭頂進入。這時，慧命馬勝比丘（Ashvajit，佛陀的早期弟子之一）從座位上站起來，袒露右肩，右膝跪地，合掌向佛，向佛行禮，用偈語問道：『雄猛的牟尼（Muni，佛陀的稱號）顯現瑞相，慈悲世間的人不會無緣無故這樣做，人中最殊勝的佛陀，請您為我們解說，大仙顯現瑞相的因緣。憐憫世間而顯現瑞應，看到諸位修羅勝妙的供養，想要為修羅授記，讓我們這些人都感到歡喜。早上就有了殊勝的信心，沒有疑惑，這大眾中有發菩提心的人，世尊知道他們的信根已經成熟，人中獅子才顯現這樣的瑞相。早上是誰發了清凈心？是誰在人中生起了殊勝的信心？世尊知道他們的信根已經成熟，才顯現這最美妙的瑞相。現在這裡的大眾都有疑惑，都看到如來顯現微笑，是誰在早上降伏了魔怨？顯現這樣的瑞相是爲了這個人。善哉，降伏怨敵的大仙尊，愿您斷除大眾心中的猶豫，愿您快點說，不要遲疑，斷除大眾的疑惑之網。』這時，世尊用偈語回答馬勝比丘說：『善哉，比丘，你所問的很有意義，我所顯現的瑞相是爲了利益世間，我所說的果報沒有遺漏，你現在要一心好好地聽。這些阿修羅供養佛，是爲了求得無上殊勝的菩提，修羅的心意沒有執著，就像手在空中一樣沒有障礙。這些供養世尊之後，阿修羅眾的心變得清凈，大智慧者都捨棄了修羅道，

【English Translation】 English version They were overjoyed, their hearts filled with joy and contentment, and the Bodhi mind flowed continuously like a stream. At that time, the World Honored One, knowing that those Asuras (a type of demigod) had made offerings with faith, manifested a smiling countenance like the Buddhas, and from his face emitted immeasurable rays of light of various colors, including blue, yellow, red, white, crimson, and purple, like crystal, as well as gold, silver, and mixed colors. After coming out of his mouth, they circled the Buddha three times and then entered through the top of his head. At this time, the Venerable Ashvajit (one of the early disciples of the Buddha), rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, bowed to the Buddha, and asked in verse: 'The valiant Muni (an epithet of the Buddha) manifests auspicious signs, the compassionate one for the world does not do so without a reason. The most excellent among humans, please explain to us, the cause and condition for the great sage's manifestation. Showing auspicious signs out of compassion for the world, seeing the excellent offerings of the Asuras, wishing to bestow predictions upon the Asuras, making us all rejoice. In the morning, there is a superior mind without doubt, among this assembly, there are those who have generated the Bodhi mind. The World Honored One, knowing their roots of faith are mature, the lion among humans manifests this auspicious sign. Who has generated a pure mind this morning? Who has given rise to superior faith among humans? The World Honored One, knowing their roots of faith are mature, manifests this most wonderful auspicious sign. Now this assembly is full of doubts, all seeing the Tathagata (another epithet of the Buddha) manifest a smile, who has subdued the demonic enemies this morning? This auspicious sign is manifested for this person. Well done, great sage who subdues enemies, may you dispel the doubts in the hearts of the assembly, may you speak quickly, do not hesitate, and break the net of doubts of this assembly.' At that time, the World Honored One answered Ashvajit in verse: 'Well done, Bhikkhu (monk), your question is meaningful, the auspicious sign I have manifested is for the benefit of the world, the karmic results I speak of are without omission, now you should listen attentively with a focused mind. These Asuras made offerings to the Buddha, seeking the unsurpassed supreme Bodhi (enlightenment), the minds of the Asuras are without attachment, like a hand in the air without obstruction. After these offerings to the World Honored One, the minds of the Asura assembly became pure, the wise ones have all abandoned the Asura path,

於人天中久受樂。　此等於其未來世，　　值遇恒沙人師子，　于善名劫得成佛，　　如來皆號為善名。　數滿六十那由他，　　名振十方照世間，　演說無依無著法，　　廣能度勝天人眾。　彼諸佛土甚嚴凈，　　佛知世間離五濁，　凈佛國土三千界，　　滿足六十那由他。　彼國無諸三惡趣，　　以欣喜心土田凈，　彼佛雄猛除諸難，　　演說無上大乘法。　彼等諸佛得壽命，　　住世六十那由劫，　演說無所依止法，　　一一導師皆亦然。　彼諸如來滅度后，　　世間智者盡皆滅，　滿足六十那由劫，　　彼佛正法住在世。　是諸如來各各度，　　如恒河沙眾生聚，　彼諸如來等無量，　　土壽法住亦如是。　彼諸善逝能成熟，　　六十那由眾生數，　皆令安住大乘中，　　各各紹繼三寶種。　今此授記為修羅，　　利世間者大仙說。」　天人聞斯授記已，　　身心踴躍得凈信。

大寶積經卷第六十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十三

北齊三藏那連提耶舍譯

菩薩見實會第十六之三本事品第四

爾時慧命摩訶迦葉見諸阿修羅王供養佛已，生希有心，作是思惟：「世尊本修菩薩行時作何善根

【現代漢語翻譯】現代漢語譯本他們將在人天道中長久享受快樂。這些人未來世，將值遇如恒河沙數般多的導師（人師子，指佛陀），在善名劫（指一個吉祥的時代）得成佛道，這些如來都名為善名。數量達到六十那由他（那由他，數量單位，表示極大的數目），名聲震動十方，照耀世間，演說無所依、無所執著的佛法，廣泛地度化殊勝的天人和大眾。那些佛的國土非常莊嚴清凈，佛知道世間已遠離五濁（五濁，指劫濁、見濁、煩惱濁、眾生濁、命濁），清凈的佛國土遍佈三千大千世界，滿足六十那由他之數。那些國土沒有三惡道（三惡道，指地獄、餓鬼、畜生），以欣喜之心使國土清凈，那些佛陀雄猛地消除各種苦難，演說無上的大乘佛法。那些佛陀的壽命，住世六十那由他劫，演說無所依止的佛法，每一位導師都是如此。那些如來滅度之後，世間的智者也全部滅盡，滿足六十那由他劫，那些佛陀的正法仍然住世。這些如來各自度化，如恒河沙數般的眾生聚集，那些如來數量無量，國土、壽命、佛法住世的時間也都是如此。那些善逝（善逝，指佛陀）能夠成熟，六十那由他數量的眾生，都令他們安住于大乘佛法中，各自繼承佛法僧三寶的種子。現在為這些修羅（修羅，一種神道眾生）授記，利益世間的大仙（大仙，指佛陀）這樣說。天人們聽聞這個授記后，身心踴躍，獲得清凈的信心。

《大寶積經》卷第六十二大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第六十三

北齊三藏那連提耶舍譯

菩薩見實會第十六之三本事品第四

那時，慧命摩訶迦葉（摩訶迦葉，佛陀十大弟子之一）看到各位阿修羅王供養佛陀后，心中生起稀有之感，這樣思惟：『世尊在過去修行菩薩道時，做了什麼善根？』

【English Translation】 English version They will long enjoy happiness among humans and gods. These beings, in their future lives, will encounter countless teachers (Man-Lions, referring to Buddhas) like the sands of the Ganges, In the Good Name Kalpa (a propitious era), they will attain Buddhahood, and these Tathagatas will all be named Good Name. Their number will reach sixty nayutas (nayuta, a unit of large number), their fame will resound in the ten directions, illuminating the world, They will expound the Dharma of non-reliance and non-attachment, extensively liberating the superior gods and humans. Those Buddha lands will be extremely magnificent and pure, the Buddhas knowing that the world has departed from the five turbidities (five turbidities: kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity), The pure Buddha lands will pervade the three thousand great thousand worlds, fulfilling the number of sixty nayutas. Those lands will be without the three evil paths (three evil paths: hell, hungry ghosts, animals), with joyful hearts, the lands will be pure, Those Buddhas will valiantly eliminate all difficulties, expounding the supreme Mahayana Dharma. The lifespans of those Buddhas will be sixty nayutas of kalpas, Expounding the Dharma of non-reliance, each and every teacher will be the same. After those Tathagatas pass into Nirvana, the wise ones of the world will also all pass away, For sixty nayutas of kalpas, the Right Dharma of those Buddhas will remain in the world. Each of these Tathagatas will liberate gatherings of sentient beings like the sands of the Ganges, Those Tathagatas will be immeasurable, and their lands, lifespans, and the duration of their Dharma will also be the same. Those Sugatas (Sugata, referring to Buddhas) will be able to mature sixty nayutas of sentient beings, Leading them all to abide in the Mahayana Dharma, each inheriting the seeds of the Triple Gem (Buddha, Dharma, Sangha). Now, this prophecy is given to these Asuras (Asura, a type of divine being), the great sage (great sage, referring to Buddha) speaks thus for the benefit of the world. Upon hearing this prophecy, the gods and humans were filled with joy, and obtained pure faith.

The Great Treasure Accumulation Sutra, Volume Sixty-Two Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume Sixty-Three

Translated by Tripitaka Narendrayasas of Northern Qi

Chapter Sixteen, Section Three, The Deeds of the Bodhisattva's Realization

At that time, the Venerable Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha), seeing the Asura Kings making offerings to the Buddha, felt a rare sense of wonder, and thought to himself: 'What good roots did the World Honored One cultivate when he was practicing the Bodhisattva path in the past?'

，得是果報？」時迦葉即入如實三昧，以其三昧嚴心力故，憶念過去阿僧祇阿僧祇劫如來所修一切功德，于彼彼道彼彼生中所修善根皆為滿足無上菩提，以此善根得住不退轉地，彼諸善根皆得念知。爾時迦葉憶念如來大善根時，作如是心：「如佛所習善根廣大。如來一一發心善根，如十方世界恒沙剎土其中眾生皆得人身，得人身已眾生如恒沙劫供養善逝，亦如修羅一一眾生如恒沙劫供養如來已，不能報如來一發心善根。」爾時慧命摩訶迦葉從三昧起，以偈贊曰：

「一一如來牟尼尊，　　發心廣大向菩提，　此修羅等所供養，　　佛迦羅分不及一。　世尊應供人中上，　　如須彌山真檀聚，　人天中勝所供養，　　由度功德彼岸故。　人中師子應受供，　　過諸恒河沙數等，　譬如大海滿中水，　　香水和合而供養。　具足功德應受供，　　多於恒河沙數等，　積滿花聚而供養，　　猶如斫迦婆羅山。　自然大士應受供，　　如須彌山燈明炷，　大海以為香油器，　　以燈供養諸勝者。　應受供養大威勢，　　多於恒河沙數等，　造立塔廟而供養，　　由度功德彼岸故。　人中堅固應受供，　　以諸廣大勝寶蓋，　其蓋遍覆三千界，　　經于那由他劫數。　憐愍世間人中尊，　　無邊

【現代漢語翻譯】現代漢語譯本：『那麼，這是什麼果報呢？』當時，迦葉立即進入如實三昧（一種禪定狀態），憑藉他三昧的專注力量，回憶起過去無數阿僧祇劫（極長的時間單位）以來如來（佛的稱號）所修的一切功德。在那些不同的道和不同的生命中所修的善根，都爲了圓滿無上菩提（最高的覺悟）。憑藉這些善根，他得以安住于不退轉地（不會退轉的境界），並且能夠憶念知曉所有這些善根。那時，迦葉回憶如來的大善根時，心中這樣想：『如來所修的善根是如此廣大。如來每一次發心所產生的善根，就像十方世界恒河沙數（極多的數量）的剎土（佛的國土）中的眾生都得到人身一樣。得到人身後，這些眾生又像恒河沙數劫那樣供養善逝（佛的稱號），即使像修羅（一種神道生物）一樣的每一個眾生都像恒河沙數劫那樣供養如來，也不能報答如來一次發心所產生的善根。』這時，慧命（尊稱）摩訶迦葉（佛陀的十大弟子之一）從三昧中起身，用偈頌讚嘆道：『每一位如來牟尼尊（佛的尊稱），發心廣大，趨向菩提，這些修羅等所做的供養，連佛的迦羅分（極小的單位）都比不上。世尊（佛的稱號）應受供養，是人中至上者，如同須彌山（佛教中的聖山）那樣由真檀（一種香木）堆積而成。人天之中最殊勝者所受的供養，是因為他度脫眾生到達彼岸的功德。人中獅子（佛的稱號）應受供養，超過恒河沙數那麼多，譬如大海充滿水，用香水調和來供養。具足功德者應受供養，多於恒河沙數，堆積如花山來供養，猶如斫迦婆羅山（一種山名）。自然大士（佛的稱號）應受供養，如同須彌山上的燈柱，用大海作為香油器，用燈來供養諸位勝者。應受供養的大威勢者，多於恒河沙數，建造塔廟來供養，是因為他度脫眾生到達彼岸的功德。人中最堅固者應受供養，用各種廣大殊勝的寶蓋，這些寶蓋遍覆三千世界（佛教宇宙觀中的一個世界），經歷那由他劫（極長的時間單位）。憐憫世間的人中尊（佛的稱號），無邊無際。』

【English Translation】 English version: 'Then, what is the result of this?' At that time, Kāśyapa immediately entered the Samādhi of Suchness (a state of meditative absorption), and by the power of his Samādhi's focused mind, he recalled all the merits that the Tathāgata (an epithet of the Buddha) had cultivated over countless asaṃkhya (incalculable) kalpas (eons) in the past. The roots of goodness cultivated in those various paths and various lives were all for the fulfillment of Anuttarā-samyak-saṃbodhi (supreme enlightenment). By these roots of goodness, he was able to abide in the stage of non-retrogression, and he was able to remember and know all these roots of goodness. At that time, when Kāśyapa recalled the great roots of goodness of the Tathāgata, he thought in his heart: 'The roots of goodness cultivated by the Tathāgata are so vast. Each root of goodness arising from the Tathāgata's aspiration is like all the sentient beings in the lands of the ten directions, as numerous as the sands of the Ganges, obtaining human bodies. After obtaining human bodies, these sentient beings, for as many kalpas as the sands of the Ganges, make offerings to the Sugata (an epithet of the Buddha). Even if each sentient being, like an Asura (a type of demigod), were to make offerings to the Tathāgata for as many kalpas as the sands of the Ganges, they could not repay the root of goodness arising from even one aspiration of the Tathāgata.' At this time, the venerable Mahākāśyapa (one of the Buddha's ten great disciples) arose from Samādhi and praised with verses: 'Each Tathāgata, Muni (a sage), with vast aspiration, turns towards Bodhi (enlightenment). The offerings made by these Asuras and others are not even a fraction of the Buddha's Kala (a very small unit). The World Honored One (an epithet of the Buddha) is worthy of offerings, the supreme among humans, like Mount Sumeru (a sacred mountain in Buddhist cosmology) made of true sandalwood. The offerings received by the most excellent among humans and gods are due to the merit of having crossed over to the other shore. The Lion among humans (an epithet of the Buddha) is worthy of offerings, exceeding the number of sands of the Ganges. It is like the ocean filled with water, offering with fragrant water mixed. The one endowed with merits is worthy of offerings, more than the sands of the Ganges, offering with piles of flowers, like Mount Chakravāla. The Great Being (an epithet of the Buddha) by nature is worthy of offerings, like a lamp post on Mount Sumeru, using the ocean as a vessel for fragrant oil, offering lamps to the victors. The one with great power, worthy of offerings, more than the sands of the Ganges, making offerings by building stupas and temples, because of the merit of having crossed over to the other shore. The steadfast one among humans is worthy of offerings, with various vast and excellent jeweled canopies, these canopies covering the three thousand worlds (a Buddhist cosmological concept), for nayuta (a very long period of time) kalpas. The compassionate one among humans, the World Honored One, is boundless.'

功德應受供，　以諸寶幢所供養，　　遍滿十方諸世界。　于不思議億劫數，　　以廣大幡而供養，　滿恒河沙諸世界，　　經于無量億劫數。　供養如來人師子，　　起于分別作譬喻，　大論師中師子子，　　諦聽諦聽諸天人。　我及諸來在此眾，　　若如恒河沙數等，　諸有十方世界眾，　　一切皆當得作佛。　具足十力人師子，　　彼佛頭數如恒沙，　一一皆有恒沙頭，　　於一一頭如恒沙。　各各皆有恒沙口，　　彼於一一無量口，　有于無量沙數舌，　　以舌讚歎于如來。　彼諸如來說不盡，　　功德彼岸不可到，　一切智智不可量，　　由度功德彼岸故。」

爾時世尊告諸比丘言：「善哉善哉！諸比丘！我諸聲聞端直而住，有智有法亦如梵天，乃能入我功德海中。何以故？如來具足無量功德，具足不思議功德。諸比丘！如來功德聚不可思議。諸比丘！如來功德聚若是色者，一一發心所得功德，如恒河沙等世界中所不容受。何以故？諸比丘！如來一一發心功德，一切智所攀緣處，如洹沙等諸佛、如恒沙等劫，不能思量、說不可盡。何以故？如來本修菩薩行時，無一發心不為利益一切眾生、眾生所攝者，無一發心不為一切眾生。眾生界無邊際，其中眾生亦無邊際。所有眾生

【現代漢語翻譯】現代漢語譯本功德應當接受供養，用各種寶幢來供養，遍滿十方各個世界。在不可思議的億劫時間裡，用廣大的幡旗來供養，充滿像恒河沙一樣多的世界，經歷無量億劫的時間。供養如來人中獅子，開始分別作比喻，大論師中的獅子之子，仔細聽，仔細聽啊，諸天人和人們。我和所有來到這裡的眾人，如果像恒河沙數一樣多，所有十方世界的眾生，都應當能夠成佛。具足十力的人中獅子，那些佛的頭顱數量像恒河沙一樣多，每一個頭都有像恒河沙一樣多的頭，在每一個頭上有像恒河沙一樣多的口。每一個口都有像恒河沙一樣多的舌頭，用舌頭讚歎如來。那些如來所說的功德是說不盡的，功德的彼岸是不可到達的，一切智的智慧是不可衡量的，因為已經度過了功德的彼岸。

這時，世尊告訴眾比丘說：『好啊，好啊！諸位比丘！我的聲聞弟子們端正而住，有智慧有佛法，也像梵天一樣，能夠進入我的功德海中。為什麼呢？因為如來具足無量的功德，具足不可思議的功德。諸位比丘！如來的功德聚集是不可思議的。諸位比丘！如來的功德聚集如果是物質的話，每一個發心所得到的功德，像恒河沙一樣多的世界都不能容納。為什麼呢？諸位比丘！如來每一個發心的功德，是一切智慧所能攀緣的地方，像恒河沙一樣多的佛，像恒河沙一樣多的劫，都不能思量，說也說不盡。為什麼呢？因為如來在過去修行菩薩道的時候，沒有一個發心不是爲了利益一切眾生、被眾生所攝受的，沒有一個發心不是爲了所有眾生的。眾生的界限沒有邊際，其中的眾生也沒有邊際。所有的眾生』

【English Translation】 English version Merit should receive offerings, with various jeweled banners offered, filling all the worlds in the ten directions. For inconceivable eons, with vast banners offered, filling worlds as numerous as the sands of the Ganges, passing through immeasurable eons. Offering to the Tathagata, the lion among men, beginning to make analogies, the lion's son among the great debaters, listen carefully, listen carefully, gods and humans. I and all those gathered here, if as numerous as the sands of the Ganges, all beings in the ten directions should be able to become Buddhas. The lion among men, possessing the ten powers, the number of those Buddhas' heads is like the sands of the Ganges, each head has heads as numerous as the sands of the Ganges, and on each head are mouths as numerous as the sands of the Ganges. Each mouth has tongues as numerous as the sands of the Ganges, using their tongues to praise the Tathagata. The merits spoken of by those Tathagatas are inexhaustible, the other shore of merit is unattainable, the wisdom of all-knowing is immeasurable, because they have crossed the other shore of merit.

At that time, the World Honored One told the Bhikkhus: 'Good, good! Bhikkhus! My disciples who are hearers dwell uprightly, with wisdom and Dharma, like Brahma, able to enter the ocean of my merits. Why is that? Because the Tathagata is endowed with immeasurable merits, endowed with inconceivable merits. Bhikkhus! The accumulation of the Tathagata's merits is inconceivable. Bhikkhus! If the accumulation of the Tathagata's merits were material, the merit obtained from each aspiration would not be contained in worlds as numerous as the sands of the Ganges. Why is that? Bhikkhus! The merit of each aspiration of the Tathagata is the place that all wisdom can reach, Buddhas as numerous as the sands of the Ganges, eons as numerous as the sands of the Ganges, cannot fathom, cannot exhaust in speaking. Why is that? Because when the Tathagata practiced the Bodhisattva path in the past, there was no aspiration that was not for the benefit of all beings, embraced by all beings, no aspiration that was not for all beings. The realm of beings is boundless, and the beings within it are also boundless. All beings'

界無邊際，如來一一發心功德亦無邊際。何以故？如眾生界無邊際、如眾生界不可量，如來一一發心功德聚不可窮盡，皆為憐愍利益安樂一切眾生故，是故發心。假使一切眾生供養時，不能報如來一發心功德。何以故？彼諸眾生供養如來，皆為悕望雜食世報故。菩薩本發心，離於雜食求世報心，為利益安樂眾生故，欲令眾生背于生死趣向涅槃。如來本修菩薩行時，為利益安樂眾生，離於雜食不求世報。」

佛告諸比丘：「於過去世無量無邊流轉生死阿僧祇不可思議無始世界不可說劫中，有佛號曰因陀幢王出現於世，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、婆伽婆。彼佛如來以一一發心，如恒沙等世界中曾為眾生作利益安樂思量發心。比丘！彼因陀幢如來作佛時，恒河沙世界同一佛剎。其因陀幢如來、應供、正遍知國土嚴凈，離於惡趣及以八難。是因陀幢如來、應供、正遍知其國土中，所有眾生住正定聚。其邪定眾生、增上慢眾生一向皆無，不凈身業、不凈口業、不凈意業一切皆無，亦無惡趣煩惱作惡趣業。何以故？因陀幢如來教是眾生，令其發心止一切惡，以其善法授令修學。是因陀幢如來國土中，曾得五種樂，所謂一得欲樂、二得出家樂、三得禪樂、四得三摩跋提樂、

【現代漢語翻譯】現代漢語譯本：世界沒有邊際，如來每一次發心的功德也沒有邊際。為什麼呢？因為眾生的世界沒有邊際、眾生的數量不可衡量，如來每一次發心的功德聚集起來也是不可窮盡的，這一切都是爲了憐憫、利益和安樂一切眾生，所以才發心。假設一切眾生都來供養，也不能報答如來一次發心的功德。為什麼呢？因為那些眾生供養如來，都是爲了希望得到摻雜著世俗回報的福報。菩薩最初發心，是遠離摻雜著世俗回報的求取之心，爲了利益和安樂眾生，想要讓眾生背離生死，趨向涅槃。如來最初修行菩薩道時，爲了利益和安樂眾生，遠離摻雜，不求世俗回報。

佛陀告訴眾比丘：『在過去世無量無邊流轉生死的阿僧祇（無數）不可思議無始世界不可說劫中，有一尊佛名為因陀幢王（Indra-dhvaja-raja，因陀羅之旗王）出現在世間，他是如來（Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta deva-manushyanam）、天人師（Buddha）、佛（Buddha）、婆伽婆（Bhagavan）。那尊佛如來每一次發心，都像恒河沙數的世界中曾經為眾生作利益安樂的思量而發心。比丘們！那尊因陀幢如來成佛時，恒河沙數的世界都屬於同一個佛剎（Buddha-kshetra，佛的國土）。那尊因陀幢如來、應供、正遍知的國土莊嚴清凈，遠離惡趣以及八難。那尊因陀幢如來、應供、正遍知的國土中，所有眾生都安住于正定聚（Niyama-gotra，必定證悟的群體）。那些邪定眾生、增上慢眾生一概沒有，不凈的身業、不凈的口業、不凈的意業一切都沒有，也沒有惡趣的煩惱和造作惡趣的業。為什麼呢？因為因陀幢如來教導這些眾生，讓他們發心停止一切惡行，用善法教導他們修行。那尊因陀幢如來的國土中，曾經得到五種快樂，所謂第一是得到欲樂，第二是得到出家樂，第三是得到禪樂，第四是得到三摩跋提樂（Samadhi，三昧），

【English Translation】 English version: The boundaries of the world are limitless, and the merits of each aspiration of the Tathagata are also limitless. Why is this so? Because the realms of sentient beings are limitless, the number of sentient beings is immeasurable, and the accumulation of merits from each aspiration of the Tathagata is inexhaustible. All of this is for the sake of compassion, benefit, and the happiness of all sentient beings, and therefore, the aspiration is made. Even if all sentient beings were to make offerings, they could not repay the merit of a single aspiration of the Tathagata. Why is this so? Because those sentient beings who make offerings to the Tathagata do so with the hope of receiving mixed worldly rewards. The original aspiration of a Bodhisattva is to be free from the mind that seeks mixed worldly rewards, and it is for the benefit and happiness of sentient beings, desiring to lead them away from birth and death towards Nirvana. When the Tathagata originally practiced the Bodhisattva path, it was for the benefit and happiness of sentient beings, free from mixed desires and not seeking worldly rewards.

The Buddha said to the Bhikshus: 'In the past, during countless, immeasurable, and inconceivable kalpas (aeons) of beginningless worlds, there appeared in the world a Buddha named Indra-dhvaja-raja (King Indra's Banner), a Tathagata, an Arhat, a Samyak-sambuddha, one endowed with Vidya-charana-sampanna, a Sugata, a Lokavid, an Anuttara-purusa-damya-sarathi, a Shasta deva-manushyanam, a Buddha, a Bhagavan. With each aspiration, that Buddha Tathagata had contemplated and aspired to benefit and bring happiness to sentient beings in worlds as numerous as the sands of the Ganges. Bhikshus! When that Indra-dhvaja Tathagata became a Buddha, the worlds as numerous as the sands of the Ganges were all part of the same Buddha-kshetra (Buddha-field). The land of that Indra-dhvaja Tathagata, Arhat, Samyak-sambuddha, was adorned and pure, free from evil destinies and the eight difficulties. In the land of that Indra-dhvaja Tathagata, Arhat, Samyak-sambuddha, all sentient beings dwelt in the Niyama-gotra (the group destined for enlightenment). There were no beings of wrong views, no arrogant beings, no impure bodily actions, no impure verbal actions, no impure mental actions, and no afflictions of evil destinies or actions leading to evil destinies. Why is this so? Because Indra-dhvaja Tathagata taught these sentient beings to aspire to cease all evil, and he taught them to practice good dharmas. In the land of that Indra-dhvaja Tathagata, they had attained five kinds of happiness, namely, first, the happiness of desires; second, the happiness of renunciation; third, the happiness of dhyana (meditation); fourth, the happiness of Samadhi (concentration);

五得無上菩提樂。彼諸眾生雖受其樂而不貪著。譬如蜜蜂但取其味不取花色，彼諸眾生亦復如是，雖受其樂而不取著。譬如飛鳥空中而行不著其空。如是眾生雖受其樂而不取著，亦復如是。是因陀幢如來、應供、正遍知其佛土中，所有眾生無有憂苦、唯有喜樂，亦無不苦不樂受。愚癡無故，唯有稱心之樂。何以故？彼諸眾生本修善故。由彼因陀幢如來本修菩薩行時現諸相好，令彼眾生不作一切惡，安置眾生修習善法，彼等次第離諸惡道安於善處，彼等於一切種不善業一向悉無。其所作業得果報時，心不欣樂。生苦受者無有是處，不作惡業不受苦果故。愚癡無故，不苦不樂受亦無。彼因陀幢如來佛土中，一切時恒無惡風暴雨亦無毒熱。彼諸眾生時節變易苦，一切皆無。彼因陀幢如來本修菩薩行時，彼佛土中其諸眾生，一切身業智、上首智順轉演說開示正顯。如是一切口業智、上首智順轉演說開示正顯，如是一切意業智、上首智順轉演說開示正顯。如是彼諸眾生從彼菩薩聞已，彼諸眾生一切身業、一切口業、一切意業智、上首智順轉回向，以善業故愚癡報不生。以其愚癡故，受不苦不樂受；彼諸眾生於彼佛土中，苦受、不苦不樂受一向皆無，以離愚癡故。彼諸眾生生彼國土時，其因陀幢如來教化已，於法敬重。若遊行時，

【現代漢語翻譯】現代漢語譯本獲得無上菩提的快樂。那些眾生雖然享受快樂卻不貪戀執著。譬如蜜蜂只取花蜜的味道而不執著于花朵的顏色，那些眾生也是如此，雖然享受快樂卻不執著。又如飛鳥在空中飛行而不執著于天空。這些眾生雖然享受快樂卻不執著，也是如此。這是因陀幢如來（Indradhvaja Tathagata，佛名）應供、正遍知（Arhat, Samyaksambuddha，佛的稱號）的佛土中，所有眾生沒有憂愁痛苦，只有喜悅快樂，也沒有不苦不樂的感受。因為沒有愚癡，只有稱心如意的快樂。為什麼呢？因為那些眾生本來就修習善業的緣故。由於因陀幢如來在過去修菩薩行時，顯現各種殊勝的相好，使那些眾生不做一切惡事，安置眾生修習善法，他們次第地脫離各種惡道而安住于善處，他們對於一切種類的不善業完全沒有。當他們所造的善業得到果報時，心中不會欣喜貪戀。產生痛苦感受的情況是不存在的，因為他們不做惡業，所以不會承受苦果。因為沒有愚癡，所以不苦不樂的感受也沒有。在因陀幢如來的佛土中，任何時候都沒有惡風暴雨，也沒有毒熱。那些眾生因為季節變化而產生的痛苦，完全沒有。因陀幢如來在過去修菩薩行時，他的佛土中的眾生，一切身業的智慧、最上首的智慧，都順應著轉動、演說、開示、正確地顯現。一切口業的智慧、最上首的智慧，也順應著轉動、演說、開示、正確地顯現。一切意業的智慧、最上首的智慧，也順應著轉動、演說、開示、正確地顯現。那些眾生從那位菩薩那裡聽聞后，他們一切身業、一切口業、一切意業的智慧、最上首的智慧，都順應著轉動迴向，因為善業的緣故，愚癡的果報不會產生。因為愚癡的緣故，才會感受不苦不樂的感受；那些眾生在那個佛土中，痛苦的感受、不苦不樂的感受完全沒有，因為他們已經遠離了愚癡。那些眾生出生在那個國土時，因陀幢如來已經教化了他們，他們對佛法非常敬重。如果**時，

【English Translation】 English version Obtain the bliss of unsurpassed Bodhi. Although those beings experience joy, they do not crave or cling to it. Just as bees only take the taste of honey and do not cling to the color of the flowers, so too are those beings; though they experience joy, they do not cling to it. Like birds flying in the sky without clinging to the sky, so too are these beings; though they experience joy, they do not cling to it. In the Buddha-land of Indradhvaja Tathagata (Indradhvaja Tathagata, name of a Buddha), the Arhat, the Samyaksambuddha (Arhat, Samyaksambuddha, titles of a Buddha), all beings have no sorrow or suffering, only joy and happiness, and there is no feeling of neither-suffering-nor-joy. Because there is no ignorance, there is only happiness that fulfills their wishes. Why is this so? Because those beings have cultivated good deeds from the beginning. Because Indradhvaja Tathagata, when practicing the Bodhisattva path in the past, manifested various excellent marks and qualities, causing those beings not to commit any evil deeds, and settled them in the practice of good deeds. They gradually departed from all evil paths and dwelled in good places. They completely have no part in any kind of unwholesome karma. When the good karma they have created bears fruit, their hearts do not rejoice or cling to it. The occurrence of experiencing suffering is non-existent, because they do not commit evil deeds, and therefore do not bear the fruit of suffering. Because there is no ignorance, the feeling of neither-suffering-nor-joy also does not exist. In the Buddha-land of Indradhvaja Tathagata, there are never any evil winds or storms, nor any poisonous heat. The suffering that those beings experience due to seasonal changes is completely absent. When Indradhvaja Tathagata was practicing the Bodhisattva path in the past, in his Buddha-land, the wisdom of all bodily actions, the supreme wisdom, all turned, expounded, revealed, and correctly manifested. The wisdom of all verbal actions, the supreme wisdom, also turned, expounded, revealed, and correctly manifested. The wisdom of all mental actions, the supreme wisdom, also turned, expounded, revealed, and correctly manifested. After those beings heard from that Bodhisattva, the wisdom of all their bodily actions, all their verbal actions, and all their mental actions, the supreme wisdom, all turned towards good, and because of good karma, the retribution of ignorance does not arise. It is because of ignorance that one experiences the feeling of neither-suffering-nor-joy; in that Buddha-land, the feeling of suffering and the feeling of neither-suffering-nor-joy are completely absent, because they have departed from ignorance. When those beings are born in that land, Indradhvaja Tathagata has already taught them, and they have great respect for the Dharma. If **when,

思量於法、愛慾於法、染著於法。彼等心生愛慾染著，於法遊行時無有苦受，行住坐臥睡寤乃至無有威儀之苦。彼諸眾生在國土中無惡可順，以無惡故無苦可生。于善無著，以是因緣，彼諸眾生善順無故變易苦無；于諸法中不生貪著，是故壞苦不生。亦無怨憎會苦。何以故？由彼眾生於一切眾生中得住平等心現前，是故無有怨憎會苦。亦無愛別離苦。何以故？由彼眾生於一切法不著故，其愛別離苦從愛而生，是故無有愛別離苦。苦苦亦無。何以故？於樂受不生著故。唯有行苦，所謂無常苦。何以故？彼佛唯說第一義故。彼佛住世經恒沙劫，于彼佛剎無一眾生與佛競論者來生其國。何以故？由彼如來本行菩薩時成熟眾生故。」

佛告諸比丘：「于意云何？能以下善根、少善根、不善習善根、不善相應善根、非大精進善根、非善趣善根、非善發善根、非善迴向善根，可能利益如是等眾生能與樂除苦耶？可能凈如是廣大國土成熟如是多眾生耶？」

諸比丘言：「不也。世尊！」

佛復告諸比丘言：「于意云何？可以下心、怯弱不善根相應心、非精進心、非善集根心、非善趣心、非善發善根心、非善迴向心，可能利益如是等眾生思惟與樂能除苦耶？可能嚴凈如是廣大佛剎成熟如是多眾生耶？」

諸比

【現代漢語翻譯】現代漢語譯本思量於法（對佛法的思考）、愛慾於法（對佛法的愛戀）、染著於法（對佛法的執著）。他們心中生起愛慾和執著，在修習佛法時沒有痛苦的感受，無論是行走、站立、坐臥、睡眠還是清醒，都沒有任何不適的痛苦。這些眾生在他們的國土中沒有惡行可順從，因為沒有惡行，所以沒有痛苦產生。他們對善行也沒有執著，因為這個原因，這些眾生不會因為善行消失而感到痛苦；他們對一切法不生貪戀，所以不會產生壞苦。也沒有怨憎會苦。為什麼呢？因為這些眾生對一切眾生都保持平等心，所以沒有怨憎會苦。也沒有愛別離苦。為什麼呢？因為這些眾生對一切法都不執著，愛別離苦是從愛而生的，所以沒有愛別離苦。苦苦也沒有。為什麼呢？因為他們對樂受不產生執著。只有行苦，也就是無常的痛苦。為什麼呢？因為那位佛只說第一義諦。那位佛住世的時間長達恒河沙劫，在他的佛剎中，沒有一個眾生會與佛爭論，並來到他的國土。為什麼呢？因為那位如來在過去行菩薩道時就已經成熟了眾生。佛陀告訴眾比丘：『你們認為如何？以低劣的善根、少許的善根、不善習的善根、不善相應的善根、非大精進的善根、非善趣的善根、非善發的善根、非善迴向的善根，可能利益這些眾生，給予他們快樂並消除痛苦嗎？可能凈化如此廣大的國土，成熟如此多的眾生嗎？』眾比丘回答說：『不可能，世尊！』佛陀又告訴眾比丘：『你們認為如何？以低劣的心、怯弱不善根相應的心、非精進的心、非善集根的心、非善趣的心、非善發善根的心、非善迴向的心，可能利益這些眾生，讓他們思考如何給予快樂並消除痛苦嗎？可能莊嚴凈化如此廣大的佛剎，成熟如此多的眾生嗎？』眾比丘回答說：『不可能，世尊！』

【English Translation】 English version Contemplating the Dharma (Buddhist teachings), desiring the Dharma, and being attached to the Dharma. When their minds generate desire and attachment, they experience no suffering while practicing the Dharma. Whether walking, standing, sitting, lying down, sleeping, or waking, they have no suffering from discomfort. These beings in their lands have no evil to follow, and because there is no evil, no suffering arises. They are not attached to good, and for this reason, these beings do not suffer from the change of good; they do not generate greed for any Dharma, so they do not experience the suffering of decay. There is also no suffering of encountering what is disliked. Why? Because these beings maintain an equal mind towards all beings, therefore there is no suffering of encountering what is disliked. There is also no suffering of separation from loved ones. Why? Because these beings are not attached to any Dharma, and the suffering of separation from loved ones arises from love, therefore there is no suffering of separation from loved ones. There is also no suffering of suffering. Why? Because they do not generate attachment to pleasant feelings. There is only the suffering of change, which is the suffering of impermanence. Why? Because that Buddha only speaks of the ultimate truth. That Buddha dwells in the world for as many kalpas as there are sands in the Ganges River, and in that Buddha-land, there is not a single being who would argue with the Buddha and come to his land. Why? Because that Tathagata had already matured beings when he was practicing the Bodhisattva path. The Buddha said to the Bhikkhus: 'What do you think? With inferior roots of good, small roots of good, roots of good not practiced, roots of good not in accordance with good, roots of good without great diligence, roots of good not leading to good realms, roots of good not well developed, roots of good not well dedicated, is it possible to benefit such beings, give them happiness, and remove their suffering? Is it possible to purify such a vast land and mature so many beings?' The Bhikkhus replied: 'No, Venerable One!' The Buddha again said to the Bhikkhus: 'What do you think? With an inferior mind, a timid mind not in accordance with good roots, a mind without diligence, a mind without well-gathered roots of good, a mind not leading to good realms, a mind without well-developed roots of good, a mind without well-dedicated roots of good, is it possible to benefit such beings, to make them contemplate how to give happiness and remove suffering? Is it possible to adorn and purify such a vast Buddha-land and mature so many beings?' The Bhikkhus replied: 'No, Venerable One!'

丘言：「不也。世尊！」

佛復告諸比丘言：「于意云何？可以下信、少信、羸信怯弱信、不善相應信、非精進信、非善集善根信、非善趣信、非善發善根信、非善迴向信，能利益如是等眾生除苦與樂耶？能嚴凈如是廣大佛剎成熟如是多眾生耶？」

諸比丘言：「不也。世尊！」

佛復告諸比丘：「于意云何？可以下戒、少戒、羸戒、非精進戒、非善集善根戒、非善趣戒、非善發善根戒、非善迴向戒，能利益如是等眾生除苦與樂耶？能嚴凈如是廣大佛剎成熟如是多眾生耶？」

諸比丘言：「不也。世尊！」

佛復告諸比丘言：「于意云何？頗以下精進、少精進、羸精進、怯弱精進、非相應精進、非精進精進、非善集善根精進、非善趣精進、非善發善根精進、非善迴向精進，能利益如是等眾生除苦與樂耶？及能嚴凈如是廣大佛剎成熟如是多眾生耶？」

諸比丘言：「不也。婆伽婆。」

佛復告諸比丘：「于汝意云何？頗以下念、少念、羸念、怯弱念、非相應善根念、非精進念、非善集善根念、非善趣念、非善發善根念、非善迴向念，能利益眾生及思惟與樂耶？及能嚴凈如是廣大佛剎成熟多眾生耶？」

諸比丘言：「不也。世尊。」

佛復告諸比丘言：「于汝意

【現代漢語翻譯】現代漢語譯本：丘（一位比丘的名字）說：『不是的，世尊！』佛陀又告訴眾比丘們：『你們認為如何？憑藉低劣的信心、少許的信心、薄弱的信心、怯懦的信心、不與善法相應的信心、不精進的信心、不善於積累善根的信心、不能導向善趣的信心、不能善發善根的信心、不能善於迴向的信心，能夠利益這些眾生，解除他們的痛苦並給予他們快樂嗎？能夠莊嚴清凈如此廣大的佛剎，成熟如此眾多的眾生嗎？』眾比丘回答說：『不能，世尊！』佛陀又告訴眾比丘們：『你們認為如何？憑藉低劣的戒律、少許的戒律、薄弱的戒律、不精進的戒律、不善於積累善根的戒律、不能導向善趣的戒律、不能善發善根的戒律、不能善於迴向的戒律，能夠利益這些眾生，解除他們的痛苦並給予他們快樂嗎？能夠莊嚴清凈如此廣大的佛剎，成熟如此眾多的眾生嗎？』眾比丘回答說：『不能，世尊！』佛陀又告訴眾比丘們：『你們認為如何？憑藉低劣的精進、少許的精進、薄弱的精進、怯懦的精進、不與善法相應的精進、不精進的精進、不善於積累善根的精進、不能導向善趣的精進、不能善發善根的精進、不能善於迴向的精進，能夠利益這些眾生，解除他們的痛苦並給予他們快樂嗎？以及能夠莊嚴清凈如此廣大的佛剎，成熟如此眾多的眾生嗎？』眾比丘回答說：『不能，婆伽婆（Bhagavat，佛陀的尊稱）！』佛陀又告訴眾比丘們：『你們認為如何？憑藉低劣的念、少許的念、薄弱的念、怯懦的念、不與善根相應的念、不精進的念、不善於積累善根的念、不能導向善趣的念、不能善發善根的念、不能善於迴向的念，能夠利益眾生並思考給予他們快樂嗎？以及能夠莊嚴清凈如此廣大的佛剎，成熟如此眾多的眾生嗎？』眾比丘回答說：『不能，世尊！』佛陀又告訴眾比丘們：『你們認為如何？』

【English Translation】 English version: The monk Qiu said, 『No, Venerable One!』 The Buddha further said to the monks, 『What do you think? Can beings be benefited, their suffering removed and happiness given, and can such a vast Buddha-field be adorned and purified, and so many beings be matured, by means of inferior faith, little faith, weak faith, timid faith, faith not in accordance with good, non-diligent faith, faith not well accumulating good roots, faith not leading to good destinations, faith not well generating good roots, and faith not well dedicating merit?』 The monks replied, 『No, Venerable One!』 The Buddha further said to the monks, 『What do you think? Can beings be benefited, their suffering removed and happiness given, and can such a vast Buddha-field be adorned and purified, and so many beings be matured, by means of inferior precepts, little precepts, weak precepts, non-diligent precepts, precepts not well accumulating good roots, precepts not leading to good destinations, precepts not well generating good roots, and precepts not well dedicating merit?』 The monks replied, 『No, Venerable One!』 The Buddha further said to the monks, 『What do you think? Can beings be benefited, their suffering removed and happiness given, and can such a vast Buddha-field be adorned and purified, and so many beings be matured, by means of inferior diligence, little diligence, weak diligence, timid diligence, diligence not in accordance with good, non-diligent diligence, diligence not well accumulating good roots, diligence not leading to good destinations, diligence not well generating good roots, and diligence not well dedicating merit?』 The monks replied, 『No, Bhagavat (a title for the Buddha)!』 The Buddha further said to the monks, 『What do you think? Can beings be benefited and happiness be contemplated for them, and can such a vast Buddha-field be adorned and purified, and so many beings be matured, by means of inferior mindfulness, little mindfulness, weak mindfulness, timid mindfulness, mindfulness not in accordance with good roots, non-diligent mindfulness, mindfulness not well accumulating good roots, mindfulness not leading to good destinations, mindfulness not well generating good roots, and mindfulness not well dedicating merit?』 The monks replied, 『No, Venerable One!』 The Buddha further said to the monks, 『What do you think?』

云何？頗以下定、少定、羸定、怯弱定、非相應善根定、非精進定、非善集善根定、非善趣定、非善發善根定、非善迴向定，能利益眾生思惟與樂耶？能嚴凈如是廣大佛剎及能成熟如是多眾生耶？」

諸比丘言：「不也。世尊！」

佛復告諸比丘言：「于汝意云何？頗以下慧、少慧、羸慧、怯弱慧、非相應善根慧、非精進慧、非善集善根慧、非善趣慧、非善發善根慧、非善迴向慧，能利益眾生思惟與樂耶？能嚴凈如是廣大佛剎及能成熟如是多眾生耶？」

諸比丘言：「不也。世尊！」

佛告諸比丘言：「諸比丘！實如是，不以少善根、少戒、少信、少精進、少念、少定、少慧，能利益眾生及思惟與樂離苦耶，能嚴凈廣大佛剎成熟如是多眾生耶。」

佛告諸比丘：「于意云何？彼時因陀幢如來，汝知誰也？」如來問已，諸比丘默然不答。

當於爾時，東方過如恒沙等諸佛世界，有世界名曰月光莊嚴。彼土有佛，號高威德王如來、應供、正遍知，今現住世。文殊師利在彼眾中，即知釋迦牟尼心念已，即白高威德王佛言：「今釋迦如來在娑婆世界說法。世尊！我今往彼見釋迦如來，禮拜聽法供養恭敬。」作是請已，時高威德王如來告文殊師利：「任意而去。今正是時。」

爾時

【現代漢語翻譯】現代漢語譯本：「怎麼樣？難道憑藉低劣的禪定、微少的禪定、虛弱的禪定、怯懦的禪定、不與善根相應的禪定、不精進的禪定、不善於積累善根的禪定、不能導向善趣的禪定、不能善於發起善根的禪定、不能善於迴向的禪定，就能利益眾生，使他們思考並獲得快樂嗎？能莊嚴清凈如此廣大的佛剎，並能成熟如此眾多的眾生嗎？」眾比丘回答說：「不能，世尊！」佛陀又告訴眾比丘說：「你們認為怎麼樣？難道憑藉低劣的智慧、微少的智慧、虛弱的智慧、怯懦的智慧、不與善根相應的智慧、不精進的智慧、不善於積累善根的智慧、不能導向善趣的智慧、不能善於發起善根的智慧、不能善於迴向的智慧，就能利益眾生，使他們思考並獲得快樂嗎？能莊嚴清凈如此廣大的佛剎，並能成熟如此眾多的眾生嗎？」眾比丘回答說：「不能，世尊！」佛陀告訴眾比丘說：「諸位比丘！事實確實如此，不能憑藉微少的善根、微少的戒律、微少的信心、微少的精進、微少的憶念、微少的禪定、微少的智慧，就能利益眾生，使他們思考並獲得快樂，脫離痛苦，能莊嚴清凈廣大的佛剎，成熟如此眾多的眾生。」佛陀告訴眾比丘：「你們認為怎麼樣？那時因陀幢如來（Indra-dhvaja Tathagata），你們知道是誰嗎？」如來問完，眾比丘沉默不語，沒有回答。當時，在東方，經過像恒河沙數一樣多的佛世界，有一個世界名叫月光莊嚴（Candra-vyūha）。那個世界有一尊佛，號為高威德王如來（Ucca-tejas-rāja Tathagata）、應供（Arhat）、正遍知（Samyak-saṃbuddha），現在住世。文殊師利（Mañjuśrī）在那裡的眾會之中，立刻知道釋迦牟尼（Śākyamuni）的心念，就對高威德王佛說：「現在釋迦如來在娑婆世界說法。世尊！我現在想去那裡拜見釋迦如來，禮拜、聽法、供養、恭敬。」說完請求后，當時高威德王如來告訴文殊師利：「可以隨意去。現在正是時候。」那時

【English Translation】 English version: 『How is it? Can one, with inferior concentration, little concentration, weak concentration, timid concentration, concentration not corresponding to wholesome roots, non-diligent concentration, concentration not well-accumulating wholesome roots, concentration not leading to good destinies, concentration not well-arising wholesome roots, concentration not well-dedicating, benefit sentient beings, causing them to contemplate and attain happiness? Can one purify such vast Buddha-fields and mature so many sentient beings?』 The monks replied, 『No, Venerable One!』 The Buddha further said to the monks, 『What do you think? Can one, with inferior wisdom, little wisdom, weak wisdom, timid wisdom, wisdom not corresponding to wholesome roots, non-diligent wisdom, wisdom not well-accumulating wholesome roots, wisdom not leading to good destinies, wisdom not well-arising wholesome roots, wisdom not well-dedicating, benefit sentient beings, causing them to contemplate and attain happiness? Can one purify such vast Buddha-fields and mature so many sentient beings?』 The monks replied, 『No, Venerable One!』 The Buddha said to the monks, 『Monks! It is indeed so, one cannot, with little wholesome roots, little precepts, little faith, little diligence, little mindfulness, little concentration, little wisdom, benefit sentient beings, causing them to contemplate and attain happiness, and be free from suffering, purify vast Buddha-fields, and mature so many sentient beings.』 The Buddha said to the monks, 『What do you think? Who do you know the Tathagata Indra-dhvaja (因陀幢如來) to be at that time?』 After the Tathagata asked, the monks remained silent and did not answer. At that time, in the east, passing through as many Buddha-worlds as the sands of the Ganges, there was a world named Candra-vyūha (月光莊嚴). In that land, there was a Buddha named Ucca-tejas-rāja Tathagata (高威德王如來), Arhat (應供), Samyak-saṃbuddha (正遍知), who was currently dwelling in the world. Mañjuśrī (文殊師利), being among that assembly, immediately knew the thoughts of Śākyamuni (釋迦牟尼), and said to the Buddha Ucca-tejas-rāja, 『Now the Tathagata Śākyamuni is teaching the Dharma in the Saha world. Venerable One! I now wish to go there to see the Tathagata Śākyamuni, to pay homage, listen to the Dharma, make offerings, and show respect.』 After making this request, the Tathagata Ucca-tejas-rāja said to Mañjuśrī, 『You may go as you wish. Now is the right time.』 At that time

文殊師利童子從座而起，偏袒右肩，右膝著地，頭面禮高威德王如來，右繞三匝。譬如壯士屈伸臂頃，時文殊師利在彼月光莊嚴世界中沒，釋迦牟尼佛前出。頭面接足敬禮如來，卻坐一面，白佛言：「世尊！昔時因陀幢如來者，今即世尊是也。何以故？由是世尊具足不可思議諸善方便，能成熟眾生凈佛國土，恒不疲倦亦無厭足故，世尊安置眾生住菩薩乘亦無厭足。若有實語人作正語者，勝中之勝、勝中之妙、勝中上首、最勝中最勝言，佛如是者，當知釋迦牟尼佛真實無異。」時文殊師利而說偈言：

「雄猛巧方便，　　憐愍諸世間，　現大威神力，　　成熟眾生故。　已於過去世，　　曾作八億佛，　猶自有神力，　　無心取正覺。　六十一三千，　　清凈佛國土，　淺識不知佛，　　牟尼巧方便。　不捨初發心，　　彼彼處處現，　更于未來世，　　示現無量佛。」

伽樓羅王授記品第五

爾時復有八億六千萬金翅鳥王，見諸阿修羅供養世尊及得授記已，于如來所生無等敬信踴躍欣喜，為供養故，化作八億六千萬殿堂，純以諸天七寶莊飾甚奇微妙。一一殿堂七重鉤欄四寶所成微妙第一，所謂金、銀、琉璃、頗梨、金鉤欄者金為尋梁及作眾柱，銀為曲㯪。銀鉤欄者銀為尋梁及作眾柱，金

【現代漢語翻譯】現代漢語譯本文殊師利（Manjusri）童子從座位上站起來，袒露右肩，右膝跪地，頭面頂禮高威德王如來（Gao Wei De Wang Tathagata），然後向右繞行三圈。就像壯士屈伸手臂那樣迅速，文殊師利當時就在那月光莊嚴世界中消失，出現在釋迦牟尼佛（Sakyamuni Buddha）面前。他頭面接足，恭敬地頂禮如來，然後退坐在一旁，對佛說：『世尊！過去世的因陀幢如來（Indra Dhvaja Tathagata），現在就是世尊您啊。為什麼呢？因為世尊您具足不可思議的各種善巧方便，能夠成熟眾生，清凈佛國，恒常不疲倦，也沒有厭足。世尊您安置眾生安住于菩薩乘，也沒有厭足。如果有人說真實語，說正語，說勝中之勝、勝中之妙、勝中上首、最勝中最勝的言語，說佛就是這樣，那麼應當知道釋迦牟尼佛真實不虛。』當時，文殊師利說了偈頌：『雄猛善巧方便，憐憫一切世間，展現大威神力，爲了成熟眾生。已經在過去世，曾作八億佛，仍然具有神力，無心求取正覺。六十一三千，清凈佛國土，淺識之人不知佛，牟尼善巧方便。不捨最初發心，在彼彼處處顯現，更在未來世，示現無量佛。』伽樓羅王（Garuda Raja）授記品第五當時，又有八億六千萬金翅鳥王（Garuda Raja），看到諸阿修羅（Asura）供養世尊並得到授記后，對如來生起無與倫比的敬信，歡喜踴躍。爲了供養，他們化作八億六千萬座殿堂，全部用諸天七寶裝飾，極其奇妙。每一座殿堂都有七重欄桿，由四寶構成，極其微妙第一，即金、銀、琉璃、頗梨。金欄桿的尋梁和柱子用金製成，曲㯪用銀製成。銀欄桿的尋梁和柱子用銀製成，金

【English Translation】 English version Manjusri (Manjusri) Kumara rose from his seat, bared his right shoulder, knelt on his right knee, bowed his head to the High Majestic King Tathagata (Gao Wei De Wang Tathagata), and then circumambulated him three times to the right. As quickly as a strong man extends and retracts his arm, Manjusri then disappeared from that Moonlit Adorned World and appeared before Sakyamuni Buddha (Sakyamuni Buddha). He bowed his head to the ground, respectfully saluting the Tathagata, then retreated to one side and said to the Buddha: 'World Honored One! The Indra Dhvaja Tathagata (Indra Dhvaja Tathagata) of the past is now the World Honored One. Why is that? Because the World Honored One is endowed with inconceivable skillful means, able to mature sentient beings, purify the Buddha lands, constantly without weariness, and without satiety. The World Honored One places sentient beings in the Bodhisattva Vehicle, also without satiety. If someone speaks truthfully, speaks correctly, speaks the supreme of the supreme, the wonderful of the wonderful, the foremost of the foremost, the most supreme of the most supreme words, saying that the Buddha is like this, then it should be known that Sakyamuni Buddha is truly without difference.' At that time, Manjusri spoke in verse: 'Valiant and skillful means, compassionate to all the worlds, manifesting great divine power, for the sake of maturing sentient beings. In the past, having become eight hundred million Buddhas, still possessing divine power, without the intention to attain enlightenment. Sixty-one three thousands, pure Buddha lands, those of shallow understanding do not know the Buddha, Muni's skillful means. Not abandoning the initial aspiration, appearing in various places, and in the future, manifesting countless Buddhas.' The Chapter on the Prophecy of the Garuda King (Garuda Raja) Fifth At that time, there were also eight hundred and sixty million Garuda Kings (Garuda Raja), who, seeing the Asuras (Asura) making offerings to the World Honored One and receiving prophecies, developed unparalleled respect and faith in the Tathagata, and rejoiced with great joy. For the sake of making offerings, they transformed into eight hundred and sixty million palaces, all adorned with the seven treasures of the heavens, extremely marvelous. Each palace had seven layers of railings, made of four treasures, extremely subtle and supreme, namely gold, silver, lapis lazuli, and crystal. The gold railings had beams and pillars made of gold, and the curved supports made of silver. The silver railings had beams and pillars made of silver, and the gold

為曲㯪。毗琉璃鉤欄以毗琉璃而為樑柱，頗梨為㯪。頗梨鉤欄頗梨樑柱，毗琉璃㯪。彼諸殿堂周匝四面垂七寶鈴，所謂金、銀、琉璃、頗梨、真珠、車𤦲、馬瑙，其寶精奇微妙第一。是諸殿堂復以七寶羅網覆上，所謂金網、銀網、毗琉璃網、頗梨寶網、赤真珠網、車𤦲之網、馬瑙網等，微妙第一。復更化作八億六千萬七寶之蓋，微妙奇特，所謂金銀乃至馬瑙。復更化作八億六千萬七寶妙幢，所謂金銀乃至馬瑙，青幢黃頭、黃幢青頭、赤幢白頭、白幢赤頭、雜色之幢純色為頭、純色之幢雜色為頭。復更化作八億六千萬七寶妙幡，有種種色嚴凈第一。復更化作八億六千萬七寶之帳，所謂金銀乃至馬瑙，寶線織成微妙第一。

爾時諸金翅鳥王持是八億六千萬七寶殿堂、八億六千萬七寶之蓋、八億六千萬七寶之幢、八億六千萬七寶之幡、八億六千萬七寶之帳，悉以奉獻如來世尊。既奉獻已，彼諸鳥王及供養具，于虛空中繞佛三匝。譬如㖶羅婆那象王於三十三天，頂戴諸天乘空而游，詣波利質多羅樹。彼諸鳥王持是殿堂蓋幢幡帳，飛騰虛空繞佛三匝，亦復如是。爾時彼諸鳥王敬繞佛已，卻住一面，曲躬合掌，眾共一音以偈贊曰：

「歸命出離生死者，　　歸命救度生死人，　歸命無等堅固士，　　歸命無上無等聖。

【現代漢語翻譯】現代漢語譯本（殿堂的）橫樑是曲㯪（一種木製構件）。毗琉璃（一種寶石）的欄桿以毗琉璃為樑柱，頗梨（一種寶石）為橫樑。頗梨的欄桿以頗梨為樑柱，毗琉璃為橫樑。這些殿堂的四周都垂掛著七寶鈴鐺，即金、銀、琉璃、頗梨、珍珠、車𤦲（一種寶石）、瑪瑙，這些寶物精美奇特，無與倫比。這些殿堂還覆蓋著七寶羅網，即金網、銀網、毗琉璃網、頗梨寶網、赤珍珠網、車𤦲之網、瑪瑙網等，精妙絕倫。又化現出八億六千萬個七寶華蓋，精美奇特，即金、銀乃至瑪瑙。又化現出八億六千萬個七寶妙幢，即金、銀乃至瑪瑙，青色的幢頂端是黃色，黃色的幢頂端是青色，紅色的幢頂端是白色，白色的幢頂端是紅色，雜色的幢頂端是純色，純色的幢頂端是雜色。又化現出八億六千萬個七寶妙幡，有各種顏色，莊嚴清凈，無與倫比。又化現出八億六千萬個七寶之帳，即金、銀乃至瑪瑙，用寶線織成，精妙絕倫。當時，金翅鳥王們拿著這八億六千萬個七寶殿堂、八億六千萬個七寶華蓋、八億六千萬個七寶之幢、八億六千萬個七寶之幡、八億六千萬個七寶之帳，全部奉獻給如來世尊。奉獻完畢后，這些鳥王和供養的物品在虛空中繞佛三圈。譬如㖶羅婆那（一種神鳥）象王在三十三天，頭頂著諸天，在空中游行，前往波利質多羅樹（一種天樹）。這些鳥王拿著殿堂、華蓋、幢、幡、帳，在空中飛騰，繞佛三圈，也是如此。當時，這些鳥王恭敬地繞佛之後，退到一邊，彎腰合掌，一起用偈頌讚嘆道：『歸命于脫離生死輪迴者，歸命于救度生死之人，歸命于無與倫比的堅固勇士，歸命于無上無等的聖者。』

【English Translation】 English version The crossbeams (of the palaces) were curved beams (qu 㯪). The railings of beryl (a type of gemstone) had beryl as pillars and beams, and crystal (a type of gemstone) as crossbeams. The crystal railings had crystal as pillars and beams, and beryl as crossbeams. Around these palaces hung seven-jeweled bells, namely gold, silver, lapis lazuli, crystal, pearls, carnelian (a type of gemstone), and agate, these treasures were exquisite, unique, and unparalleled. These palaces were also covered with seven-jeweled nets, namely gold nets, silver nets, lapis lazuli nets, crystal nets, red pearl nets, carnelian nets, agate nets, etc., which were exquisitely wonderful. Furthermore, eight hundred and sixty million seven-jeweled canopies were manifested, exquisite and unique, namely gold, silver, and even agate. Furthermore, eight hundred and sixty million seven-jeweled banners were manifested, namely gold, silver, and even agate, with blue banners having yellow tops, yellow banners having blue tops, red banners having white tops, white banners having red tops, mixed-color banners having solid-color tops, and solid-color banners having mixed-color tops. Furthermore, eight hundred and sixty million seven-jeweled flags were manifested, with various colors, supremely adorned and pure. Furthermore, eight hundred and sixty million seven-jeweled tents were manifested, namely gold, silver, and even agate, woven with precious threads, exquisitely wonderful. At that time, the Garuda (a mythical bird) kings, holding these eight hundred and sixty million seven-jeweled palaces, eight hundred and sixty million seven-jeweled canopies, eight hundred and sixty million seven-jeweled banners, eight hundred and sixty million seven-jeweled flags, and eight hundred and sixty million seven-jeweled tents, offered them all to the Tathagata (the thus-gone one), the World Honored One. After offering them, these bird kings and the offerings circled the Buddha three times in the sky. Just like the Airavata (a mythical elephant) king in the Thirty-Three Heavens, carrying the gods on his head, traveling through the sky, going to the Parijataka tree (a celestial tree). These bird kings, holding the palaces, canopies, banners, flags, and tents, flew in the sky, circling the Buddha three times, just like that. At that time, these bird kings, after respectfully circling the Buddha, retreated to one side, bowed, joined their palms, and together in one voice, praised with verses: 'We take refuge in the one who has departed from the cycle of birth and death, we take refuge in the one who saves beings from birth and death, we take refuge in the incomparable, steadfast hero, we take refuge in the supreme, unequaled sage.'

愿我當得堅固身，　　三十二相自嚴飾，　復有八十隨形好，　　唯愿我等如導師。　愿我圓光具威德，　　形顏功德皆成就，　愿得第一佛威儀，　　令他心凈證寂滅。　愿具持戒三摩提，　　亦得諸佛上智慧，　愿悉作佛度群有，　　如佛今作世導師。　世尊我願具十力，　　亦到十八不共岸，　成佛智慧過世間，　　如今如來上中上。　亦知眾生無體性，　　如幻如夢無所依，　宣說如響如虛空，　　如佛今日為眾說。」

爾時世尊知諸鳥王得敬信已，現微笑相。是時慧命馬勝比丘見佛微笑，以偈問曰：

「人中無上勝導師，　　非是無事現微笑，　愍世間者為我說，　　現此微笑何因緣？　彼諸鳥王已供佛，　　寶殿幢幡空中現，　令此天人生希奇，　　愿兩足尊說是義。　一切大眾合掌住，　　深心清凈皆欣喜，　愿聞金翅未來果，　　愿兩足尊說此義。　人中最勝若說已，　　一切大眾皆無疑，　大眾離疑得無畏，　　如來智慧令欣喜。　大眾欣喜得無畏，　　離諸過噁心清凈，　彼眾樂聞如來說，　　猶如弟子受師言。　愿斷大眾心所疑，　　愿佛攝受令欣躍，　大眾欣喜皆來集，　　愿說金翅當來果。」

爾時世尊以偈答慧命馬勝言：

【現代漢語翻譯】現代漢語譯本愿我能擁有堅固的身體，以三十二種殊勝的相貌莊嚴自身，並具有八十種隨形好，愿我們都能像導師（佛陀）一樣。愿我擁有圓滿的光環和威德，形貌和功德都能成就，愿獲得第一等的佛陀威儀，使他人內心清凈，證得寂滅。愿我具足持戒和三摩提（禪定），也能獲得諸佛至上的智慧，愿我都能成佛，度化一切眾生，像佛陀現在一樣作為世間的導師。世尊，我願具足十力（佛陀的十種力量），也能到達十八不共法（佛陀獨有的十八種功德）的彼岸，成就超越世間的佛陀智慧，像如今的如來一樣至高無上。也能了知眾生沒有實體，如幻如夢，無所依傍，宣說如同迴響，如同虛空，像佛陀今日為眾生所說一樣。

那時，世尊知道眾鳥之王已經生起敬信，便現出微笑的相貌。當時，慧命馬勝比丘看見佛陀微笑，便用偈頌問道：

『人中無上的殊勝導師，您不是無緣無故地顯現微笑，請慈悲世間的您為我解說，顯現此微笑是何因緣？那些鳥王已經供養佛陀，寶殿和幢幡在空中顯現，令這些天人生起稀奇之心，愿兩足尊（佛陀）解說此義。一切大眾合掌而立，內心清凈，都感到歡喜，愿聞金翅鳥（迦樓羅）未來的果報，愿兩足尊解說此義。人中最殊勝的您如果說了，一切大眾都將不再疑惑，大眾消除疑惑，獲得無畏，如來的智慧令人歡喜。大眾歡喜，獲得無畏，遠離一切過錯，內心清凈，他們樂於聽聞如來說法，如同弟子接受老師的教誨。愿斷除大眾心中的疑惑，愿佛陀攝受，令他們歡躍，大眾歡喜地聚集而來，愿您解說金翅鳥未來的果報。』

那時，世尊用偈頌回答慧命馬勝說：

【English Translation】 English version May I attain a firm body, adorned with the thirty-two excellent marks, And possess the eighty minor marks of excellence, may we all be like the guide (Buddha). May I possess a perfect halo and majestic virtue, may my form and merits be accomplished, May I attain the first-rate Buddha's demeanor, enabling others to purify their minds and realize Nirvana. May I be complete in keeping precepts and Samadhi (meditation), and also attain the supreme wisdom of all Buddhas, May I all become Buddhas, liberating all beings, just as the Buddha now acts as the world's guide. World Honored One, may I be complete with the ten powers (of a Buddha), and also reach the shore of the eighteen unique qualities (of a Buddha), Accomplishing the Buddha's wisdom that surpasses the world, like the Tathagata now, supreme among the supreme. Also knowing that beings have no inherent nature, like illusions and dreams, without any reliance, Proclaiming like an echo, like empty space, as the Buddha today speaks to all beings.

At that time, the World Honored One, knowing that the kings of the birds had developed faith and respect, manifested a smiling countenance. Then, the Venerable Ashvajit Bhikshu, seeing the Buddha smile, asked in verse:

'The supreme guide among humans, you do not smile without a reason, Please, compassionate one of the world, explain to me, what is the cause of this smile? Those bird kings have already made offerings to the Buddha, and jeweled palaces and banners have appeared in the sky, Causing these heavenly beings to feel wonder, may the Two-Footed Honored One (Buddha) explain this meaning. All the assembly stands with palms joined, their minds pure, all feeling joy, Wishing to hear the future result of the Golden-Winged Birds (Garuda), may the Two-Footed Honored One explain this meaning. If you, the most supreme among humans, speak, all the assembly will have no more doubts, The assembly will dispel doubts and gain fearlessness, the Tathagata's wisdom brings joy. The assembly rejoices and gains fearlessness, free from all faults, their minds pure, They are eager to hear the Tathagata's teachings, like disciples receiving their teacher's words. May you dispel the doubts in the minds of the assembly, may the Buddha accept them and make them leap with joy, The assembly has gathered joyfully, may you explain the future result of the Golden-Winged Birds.'

At that time, the World Honored One answered the Venerable Ashvajit in verse:

「十力真實超一切，　　八枝梵聲悉具足，　降伏諸根為馬勝，　　說于金翅未來果。　善哉馬勝問是義，　　我現微笑愍世間，　諦聽彼報以悅意，　　心當欣喜除疑網。　鳥王於我設妙供，　　為求無上菩提果，　十種智力四無畏，　　得彼法故成導師。　復求十八不共法，　　此等金翅供善逝，　亦求堅固不壞身，　　三十二相八十好，　求佛凈戒三摩提，　　諸佛境界大智慧，　成就凈土度世間，　　金翅求此供養我。　彼等信心供我已，　　智者能離畜生趣，　當必得生於天上，　　此是惡道最後身。　彼等后如恒沙劫，　　常生人中及天上，　供養無量諸佛已，　　當得作佛伏諸根。　彼佛國土無惡趣，　　具足身相離八難，　彼佛同名普端正，　　其劫名曰須彌幢。　八億四千萬歲中，　　憐愍世間故住世，　彼時一切諸善逝，　　住壽佛事皆悉同。　彼佛離熱度煩惱，　　一一諸佛八十會，　一一會中八億人，　　離於憍慢得自在。　以彼本有金色身，　　大力常懷憍慢故，　后成佛時為眾生，　　除斷憍慢轉法輪。　彼等過去已曾為，　　修極苦行仙人眾，　其數八億六千萬，　　凡所修行為神通。　彼諸仙人得通時，　　嘆己苦行為希有，

【現代漢語翻譯】現代漢語譯本『十力』（如來十種智慧力量）真實超勝一切，『八枝梵聲』（佛的八種清凈梵音）全部具足。降伏諸根（控制感官）的馬勝（佛弟子名），講述金翅鳥（迦樓羅）未來的果報。善哉，馬勝，你問的這個問題很有意義，我現在微笑是因為憐憫世間。仔細聽，我將以喜悅的心情告訴你，你的內心應當歡喜，消除疑惑。鳥王（金翅鳥）爲了求得無上菩提的果實，為我設定了精妙的供養。他求得『十種智力』（如來十力）和『四無畏』（佛的四種無所畏懼的自信），因為得到這些法，所以能成為導師。他又求得『十八不共法』（佛獨有的十八種功德），這些都是金翅鳥供養善逝（佛）的。他也求得堅固不壞的身體，『三十二相』（佛的三十二種殊勝外貌）和『八十好』（佛的八十種細微特徵）。他求佛的清凈戒律和『三摩提』（禪定），以及諸佛的境界和大智慧。他求成就清凈的佛土來度化世間，金翅鳥求這些來供養我。他們以信心供養我之後，有智慧的人就能脫離畜生道。他們必定會轉生到天上，這是他們惡道的最後一生。他們之後如恒河沙數般的劫數中，常常轉生在人間和天上。供養無量諸佛之後，他們將能成佛，降伏諸根。他們成佛的國土沒有惡道，具足殊勝的身體相貌，遠離『八難』（八種難以修行佛法的障礙）。他們成佛的佛號都叫做『普端正』，他們所處的劫叫做『須彌幢』。在八億四千萬歲中，他們爲了憐憫世間而住世。那時，一切諸佛的住世壽命和佛事都相同。他們成佛時，能使眾生遠離熱惱和煩惱，每一位佛都有八十次法會。每一次法會中都有八億人，遠離驕慢，獲得自在。因為他們過去擁有金色的身體，並且常常懷有驕慢之心。所以他們成佛時，爲了眾生，會去除驕慢，轉法輪。他們過去曾經是修行極苦行的仙人，數量有八億六千萬。他們所修行的都是神通。這些仙人得到神通時，讚歎自己所修的苦行是稀有的。

【English Translation】 English version The 'Ten Powers' (Tathagata's ten wisdom powers) are truly superior to all, and the 'Eight Branches of Brahma Voice' (Buddha's eight pure Brahma sounds) are fully possessed. Ma Sheng (a disciple of the Buddha), who subdues the senses, speaks of the future karmic results of the Golden-Winged Bird (Garuda). Well said, Ma Sheng, your question is very meaningful. I am smiling now because of compassion for the world. Listen carefully, I will tell you with a joyful heart, your heart should be happy and eliminate doubts. The Bird King (Garuda), in order to seek the fruit of unsurpassed Bodhi, has set up exquisite offerings for me. He seeks the 'Ten Powers of Wisdom' (Tathagata's ten powers) and the 'Four Fearlessnesses' (Buddha's four kinds of fearless confidence), and because he obtains these dharmas, he can become a guide. He also seeks the 'Eighteen Unique Dharmas' (Buddha's eighteen unique merits), these are all offerings from the Golden-Winged Bird to the Sugata (Buddha). He also seeks a firm and indestructible body, the 'Thirty-two Marks' (Buddha's thirty-two auspicious physical characteristics) and the 'Eighty Minor Marks' (Buddha's eighty minor characteristics). He seeks the Buddha's pure precepts and 'Samadhi' (meditative concentration), as well as the realms and great wisdom of all Buddhas. He seeks to achieve a pure Buddha land to liberate the world, the Golden-Winged Bird seeks these to offer to me. After they have offered to me with faith, the wise ones can escape the animal realm. They will surely be reborn in the heavens, this is their last life in the evil paths. After that, in kalpas as numerous as the sands of the Ganges, they will often be reborn in the human and heavenly realms. After making offerings to countless Buddhas, they will be able to become Buddhas and subdue their senses. The Buddha lands where they become Buddhas will have no evil paths, they will be endowed with auspicious physical characteristics, and will be free from the 'Eight Difficulties' (eight obstacles to practicing the Dharma). The Buddha names of those who become Buddhas will all be called 'Universal Righteousness', and the kalpa in which they are located will be called 'Sumeru Banner'. For eight hundred and forty million years, they will dwell in the world out of compassion for the world. At that time, the lifespan and Buddha activities of all Buddhas will be the same. When they become Buddhas, they can liberate sentient beings from heat and afflictions, and each Buddha will have eighty Dharma assemblies. In each Dharma assembly, there will be eight hundred million people, who will be free from arrogance and attain freedom. Because they had golden bodies in the past and often harbored arrogance. Therefore, when they become Buddhas, for the sake of sentient beings, they will remove arrogance and turn the Dharma wheel. In the past, they were ascetics who practiced extreme austerities, and their number was eight hundred and sixty million. All that they practiced were supernatural powers. When these ascetics obtained supernatural powers, they praised their own ascetic practices as rare.

不犯禁戒具功德，　　居住林中生憍慢。　以慢故生金翅中，　　以通心故具神力，　戒清凈故得見佛，　　以慢故忘菩提心。」　如是佛授菩提記，　　及說金翅本所生，　大眾聞已皆欣喜，　　喜已皆成菩提器。

龍女授記品第六

爾時九億六千萬龍女，見諸阿修羅伽樓羅供養世尊及授記已，心生欣喜。彼得欣喜踴悅稱心，於世尊所起心供養，化作九億六千萬蓋，皆七寶成。毗琉璃網以覆其上，赤真珠寶以為網緣，金為蓋莖，毗琉璃寶以為蓋子，數有百千，雜寶旒蘇垂下四面。化作九億六千萬馬，青馬青色青形青光，諸莊嚴具一切皆青，毗琉璃寶以為韁鞚。于上虛空中化作大威德摩尼寶車，于其車上覆有寶殿，縱廣正等六十由旬，其殿遍覆諸來大眾。其殿四面化作九億六千萬眾寶旒蘇，周遍垂下甚奇微妙，其諸光彩奪人心目。化作寶網彌覆殿上，復有寶鈴懸殿四廂。化作七寶鸧鵠白鴿，以次飛行繞殿四面。又復化作九億六千萬種諸龍音樂。時諸龍女乘彼青馬各擲寶蓋，于虛空中自然遊行。是諸龍女各取樂器奏諸音聲，繞佛三匝，以天旃檀末、天沉水末、多摩羅葉末、天真金末及諸龍花，並復化作種種之花而散佛上。復以優波羅花旒蘇、種種雜色眾花旒蘇、種種無量雜香旒蘇，種種無量雜

【現代漢語翻譯】現代漢語譯本不違犯戒律而具足功德，居住在林中卻生起驕慢之心。因為驕慢的緣故，轉生為金翅鳥（一種神鳥），因為通達禪定的緣故，具備神通之力。因為戒律清凈的緣故，得以見到佛陀，卻因為驕慢的緣故，忘記了菩提心（覺悟之心）。佛陀如此授記菩提，並講述了金翅鳥的本生故事。大眾聽聞后都感到歡喜，歡喜之後都成爲了堪受菩提教誨的器皿。

龍女授記品第六

當時，九億六千萬龍女，見到諸位阿修羅（一種神道眾生）、伽樓羅（金翅鳥）供養世尊並接受授記后，心中生起歡喜。她們得到歡喜踴躍的心情，爲了供養世尊，化作九億六千萬寶蓋，全部由七寶構成。上面覆蓋著毗琉璃（一種寶石）網，用赤真珠寶作為網的邊緣，用黃金作為蓋的莖，用毗琉璃寶作為蓋的頂端，數量有成百上千，各種寶珠流蘇垂在四面。又化作九億六千萬匹馬，青色的馬，青色的形體，青色的光芒，各種裝飾品一切都是青色的，用毗琉璃寶作為韁繩。在虛空中化作大威德摩尼寶車，車上還有寶殿，縱橫廣闊都是六十由旬（古印度長度單位），寶殿覆蓋著所有前來聽法的大眾。寶殿四面化作九億六千萬眾寶流蘇，周遍垂下，非常奇特微妙，那些光彩奪人心目。化作寶網覆蓋在殿上，還有寶鈴懸掛在殿的四面。化作七寶鸧鵠（一種鳥）、白鴿，依次飛行環繞寶殿四面。又化作九億六千萬種龍的音樂。當時，諸位龍女乘坐青馬，各自拋擲寶蓋，在虛空中自然懸掛。這些龍女各自拿起樂器演奏各種聲音，繞佛三圈，用天上的旃檀末、天上的沉水末、多摩羅葉末、天上的真金末以及各種龍花，並且化作各種各樣的花散在佛的身上。又用優波羅花（藍色蓮花）流蘇、各種雜色眾花流蘇、各種無量雜香流蘇，各種無量雜

【English Translation】 English version Not violating precepts, possessing merits, dwelling in the forest, yet arrogance arises. Due to arrogance, one is born among the Garudas (a kind of divine bird), and due to meditative insight, one possesses divine powers. Due to the purity of precepts, one is able to see the Buddha, but due to arrogance, one forgets the Bodhi mind (the mind of enlightenment). Thus, the Buddha bestows the prediction of Bodhi and tells the story of the Garuda's origin. The assembly, having heard this, all rejoice, and having rejoiced, all become vessels for Bodhi.

Chapter Six: The Prediction of the Dragon Girl

At that time, nine hundred and sixty million dragon girls, seeing the Asuras (a kind of divine being) and Garudas making offerings to the World Honored One and receiving predictions, felt joy in their hearts. Having obtained joyful and elated minds, they made offerings to the World Honored One, transforming into nine hundred and sixty million canopies, all made of seven treasures. They were covered with nets of lapis lazuli, with edges of red genuine jewels, stems of gold, and tops of lapis lazuli, numbering in the hundreds of thousands, with various jeweled tassels hanging down on all four sides. They also transformed into nine hundred and sixty million horses, blue horses with blue forms and blue light, all their ornaments being blue, with reins of lapis lazuli. In the empty space above, they transformed a great majestic Mani jewel chariot, and on the chariot was a jeweled palace, sixty yojanas (an ancient Indian unit of distance) in length and width, covering all the assembly that had come to hear the Dharma. On the four sides of the palace, nine hundred and sixty million jeweled tassels were transformed, hanging down all around, extremely wondrous and subtle, their radiance captivating the eyes and minds. They transformed a jeweled net covering the palace, and jeweled bells hung on the four sides of the palace. They transformed seven-jeweled cranes and white doves, flying in sequence around the four sides of the palace. They also transformed nine hundred and sixty million kinds of dragon music. At that time, the dragon girls rode the blue horses, each throwing jeweled canopies, which naturally hung in the empty space. These dragon girls each took up musical instruments and played various sounds, circling the Buddha three times, using heavenly sandalwood powder, heavenly aloeswood powder, Tamala leaf powder, heavenly genuine gold powder, and various dragon flowers, and also transforming various kinds of flowers and scattering them on the Buddha. They also used Utpala flower (blue lotus) tassels, various multicolored flower tassels, various immeasurable fragrant tassels, various immeasurable

色之衣，種種無量雜色瓔珞，以用散佛廣設供養，亦如彼諸阿修羅王。

爾時九億六千萬龍女作音樂時，以佛神力，其聲遍滿三千大千佛之世界。其中眾生聞是聲者，于阿耨多羅三藐三菩提得不退轉。于大威德眾寶殿中，及寶旒蘇眾鳥行間，諸寶鈴網微風吹擊出妙音聲，其聲和雅甚可愛樂。譬如百伎音樂善巧學人之所擊作，所出音聲和雅可愛。于彼大威德殿乃至鈴網所出之聲，亦復如是。此聲亦遍三千大千佛之世界，其中眾生若聞聲者，于阿耨多羅三藐三菩提亦不退轉。

爾時彼諸龍女復更雨于種種天花、種種天香，與水俱下，其香花氣順風、逆風、不順不逆皆悉能去。以香水故，于迦毗羅城縱廣正等六十由旬皆成香泥。其香泥氣遍滿三千大千世界，其中眾生聞是香氣，亦于阿耨多羅三藐三菩提得不退轉。

爾時彼諸龍女供養佛已，及九億六千萬蓋、九億六千萬馬、九億六千萬音樂、一切眾寶莊嚴供具，于虛空中頭面禮佛，右繞三匝，卻住一面，曲躬合掌以偈贊曰：

「諸龍婦等有智慧，　　心意踴悅生欣喜，　供養釋迦牟尼佛，　　愿求安隱大菩提。　化作九億六千萬，　　寶蓋及與妙莊嚴，　供養善逝善調心，　　出離一切諸障礙。　復化九億六千萬，　　妙馬及與莊飾具，　馬

【現代漢語翻譯】現代漢語譯本她們用各種顏色的衣裳和無數的雜色瓔珞來散佈供養佛陀，就像那些阿修羅王一樣。當時，九億六千萬龍女演奏音樂時，憑藉佛的神力，其聲音遍佈三千大千佛的世界。其中聽到這聲音的眾生，在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉。在大威德眾寶殿中，以及寶旒（寶幡上的垂飾）和眾鳥之間，各種寶鈴網被微風吹動，發出美妙的聲音，那聲音和諧悅耳，非常令人喜愛。就像百種樂器被善於演奏的人敲擊演奏，所發出的聲音和諧悅耳一樣。在那大威德殿乃至鈴網所發出的聲音，也是如此。這聲音也遍佈三千大千佛的世界，其中眾生如果聽到這聲音，在阿耨多羅三藐三菩提上也不會退轉。當時，那些龍女又降下各種天花、各種天香，與水一同落下，其香花之氣順風、逆風、不順不逆都能飄散。因為香水的緣故，在迦毗羅城縱橫正等六十由旬的範圍內都變成了香泥。這香泥的氣味遍佈三千大千世界，其中眾生聞到這香氣，也在阿耨多羅三藐三菩提上得到不退轉。當時，那些龍女供養佛陀之後，又以九億六千萬寶蓋、九億六千萬匹馬、九億六千萬音樂以及一切眾寶莊嚴的供具，在虛空中向佛陀頂禮，右繞三圈，退到一邊，彎腰合掌，用偈頌讚嘆道：『諸位龍女等有智慧，心中歡喜踴躍，供養釋迦牟尼佛，愿求安穩的大菩提（無上智慧）。化作九億六千萬寶蓋以及美妙的莊嚴，供養善逝（佛的稱號）善於調伏自心者，出離一切障礙。又化作九億六千萬匹駿馬以及裝飾品，馬

【English Translation】 English version They scattered various colored clothes and countless multicolored jeweled ornaments to make offerings to the Buddha, just like those Asura kings. At that time, when nine hundred and sixty million dragon daughters played music, by the Buddha's divine power, the sound filled the three thousand great thousand Buddha worlds. Among the beings who heard this sound, they attained non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). In the great majestic jeweled palace, and among the jeweled streamers and the rows of birds, various jeweled bell nets were struck by the gentle breeze, producing wonderful sounds, which were harmonious and very pleasing. It was like the sounds produced when a hundred musical instruments were played by skilled musicians, harmonious and pleasing. The sounds from that great majestic palace and even the bell nets were also like this. This sound also filled the three thousand great thousand Buddha worlds, and if beings heard this sound, they would also not regress in Anuttara-samyak-sambodhi. At that time, those dragon daughters also rained down various heavenly flowers and various heavenly fragrances, along with water, and the fragrance of the flowers could travel with the wind, against the wind, and in all directions. Because of the fragrant water, the area of Kapilavastu City, sixty yojanas (an ancient Indian unit of distance) in length and width, was all turned into fragrant mud. The scent of this fragrant mud filled the three thousand great thousand worlds, and the beings who smelled this fragrance also attained non-retrogression in Anuttara-samyak-sambodhi. At that time, after those dragon daughters had made offerings to the Buddha, they also offered nine hundred and sixty million jeweled canopies, nine hundred and sixty million horses, nine hundred and sixty million musical instruments, and all sorts of jeweled ornaments. In the empty space, they bowed to the Buddha, circumambulated him three times to the right, and then stood to one side, bowing and joining their palms, and praised him with verses: 'The dragon daughters and others have wisdom, their hearts are joyful and delighted, they make offerings to Shakyamuni Buddha, wishing to seek peaceful great Bodhi (supreme wisdom). They transform into nine hundred and sixty million jeweled canopies and wonderful ornaments, making offerings to the Sugata (a title of the Buddha), the one who is good at subduing his own mind, and who has departed from all obstacles. They also transform into nine hundred and sixty million fine horses and decorations, the horses'

與莊嚴皆青色，　　亦復更有青色幢。　彼馬一切空中行，　　詣于佛所作供養，　龍婦咸有信敬心，　　頭面頂禮如來足。　于龍宮中化音樂，　　為供養故而持來，　來已奉上釋迦文，　　應受供養大導師。　善逝令彼音樂聲，　　遍滿三千大千界，　無量眾生得聞已，　　皆悉不退菩提心。」　彼諸龍女于空中，　　化作一大眾寶殿，　縱廣由旬有六十，　　遍覆十方一切眾。　寶名威德熾然光，　　普照十方大千界，　彼諸龍女大眾前，　　凈心欣喜供養佛。　生於踴悅無等心，　　為求安隱菩提果：「愿令我等當作佛，　　利益一切眾生故。　我等愿于無量眾，　　說法度諸煩惱纏，　亦如十力大導師，　　現救苦惱眾生等。　一切諸法如幻焰，　　亦如水沫不堅實，　又如注雨所起泡，　　當知諸法無有主。　眾生如像亦如影，　　如是觀察世間已，　唯愿我等為眾說，　　法性真如及實際。　如佛無過善見法，　　虛偽妄相誑愚者，　如幻莊嚴無有實，　　唯能惑亂諸凡夫。　眾生於法迷無智，　　不知諸法如實性，　導師已見彼彼法，　　復能令他眾生解。　虛空興云遍覆地，　　見彼空云猶如影，　彼無體實無所依，　　亦復如影無有實。　

【現代漢語翻譯】現代漢語譯本裝飾和儀仗都是青色的，還有青色的旗幟。那些馬在空中行走，到佛陀那裡進行供養。龍女們都懷著虔誠的敬意，以頭面頂禮如來的雙足。她們在龍宮中將音樂化現出來，爲了供養而帶來。帶來后，她們將音樂奉獻給釋迦文（Sakyamuni，佛陀的尊稱），這位應受供養的大導師。善逝（Sugata，佛陀的稱號之一）使那音樂的聲音，遍滿三千大千世界。無數眾生聽到后，都發起了不退轉的菩提心。那些龍女在空中，化現出一座巨大的寶殿，縱橫各有六十由旬（yojana，古印度長度單位），覆蓋十方一切大眾。寶殿名為威德熾然光，普照十方大千世界。那些龍女在大眾面前，以清凈歡喜的心供養佛陀。她們生起無比的喜悅之心，爲了尋求安穩的菩提果：『愿我們都能成佛，爲了利益一切眾生。我們愿在無量眾生中，說法度脫各種煩惱纏縛，也像十力（dasabala，佛陀的十種力量）大導師一樣，救度受苦惱的眾生。一切諸法都如幻影，也像水泡一樣不堅實，又像雨水滴落時產生的泡沫，應當知道諸法沒有主宰。眾生如影像也如影子，這樣觀察世間后，只願我們能為眾生宣說，法性真如（tathata，事物的真實本性）和實際（bhutakoti，真理的究竟）。如同佛陀沒有過失，善於觀察法，虛假的妄相欺騙愚昧的人，如幻的莊嚴沒有真實，只能迷惑擾亂凡夫俗子。眾生對於法迷惑無知，不知道諸法的真實本性，導師已經見到種種法，又能讓其他眾生理解。虛空中興起的雲彩覆蓋大地，看到那空中的雲彩猶如影子，它沒有實體，沒有所依，也像影子一樣沒有真實。

【English Translation】 English version The decorations and regalia were all blue, and there were also blue banners. Those horses traveled in the sky, going to the Buddha to make offerings. The dragon women all had faithful reverence, bowing their heads to the feet of the Tathagata (Buddha). They transformed music in the dragon palace, bringing it for the sake of offering. Having brought it, they offered the music to Sakyamuni (the Buddha), the great guide worthy of offerings. The Sugata (Buddha) caused the sound of that music to fill the three thousand great thousand worlds. Countless beings, having heard it, all generated the non-retrogressing Bodhi mind. Those dragon women, in the sky, transformed a great jeweled palace, Sixty yojanas (an ancient Indian unit of distance) in length and breadth, covering all the masses in the ten directions. The jeweled palace was named 'Majestic Radiant Light,' illuminating the great thousand worlds in the ten directions. Those dragon women, in front of the masses, with pure and joyful hearts, made offerings to the Buddha. They generated incomparable joy, seeking the peaceful Bodhi fruit: 'May we all become Buddhas, for the benefit of all sentient beings. We wish to, among countless beings, preach the Dharma to liberate those entangled by various afflictions, Just like the great guide with the ten powers (dasabala), saving suffering beings. All dharmas (phenomena) are like illusions, also like bubbles, not firm, And like the foam that arises from falling rain, one should know that dharmas have no master. Sentient beings are like images and shadows, having observed the world in this way, We only wish to explain to sentient beings, the true nature of Dharma (dharmata), suchness (tathata), and the ultimate reality (bhutakoti). Like the Buddha, who has no faults, is good at seeing the Dharma, false appearances deceive the foolish, Illusory adornments have no reality, they can only confuse and disturb ordinary people. Sentient beings are confused and ignorant about the Dharma, not knowing the true nature of dharmas, The guide has already seen all kinds of dharmas, and can also enable other sentient beings to understand. Clouds arise in the sky, covering the earth, seeing those empty clouds like shadows, They have no substance, no support, and are also like shadows, without reality.

如是眾生無體性，　　唯能誑惑諸根門，　佛智如是見有趣，　　但能誑惑無智者。　世間尊重以此業，　　于智慧人作利益，　如來示現無體性，　　一切眾生真實故。　唯以實法悅預子，　　生死泥中作橋樑，　愚癡實法非境界，　　由於著聲不求義。　以佛無邊我歸依，　　具足示現真實者，　能與愚夫作親救，　　歸趣舍宅善知識。　如是為求大菩提，　　我等供養尊導師，　愿得作佛覺寤他，　　我益世間猶如佛。」

爾時世尊知諸龍女得深信已，現微笑相。爾時慧命馬勝比丘以偈問曰：

「於世智中勝智者，　　最勝導師現微笑，　尊重堅固德如山，　　今現微笑非無因。　人中最上勝尊主，　　愿為說此笑因緣，　天人龍鬼若得聞，　　于佛皆生大欣喜。　世間導師於世聞，　　常知一切因緣法，　無有一法佛不解，　　因緣種類佛悉知。　唯愿善逝見為說，　　如佛所知笑因緣，　一切大眾若得聞，　　皆生欣喜除疑網。　如來妙法有大利，　　此等大眾必當獲，　大眾若得寂定心，　　由味妙法利益故。　佛力令斷分別已，　　唯樂菩提聽佛說，　若得聞于笑因緣，　　當必成就於佛道。　若人於法情有疑，　　其心掉動生苦惱，　現今此

【現代漢語翻譯】現代漢語譯本『眾生』的本性是空無的，只能迷惑諸根（眼、耳、鼻、舌、身、意），佛陀的智慧能看清這一點，這種迷惑只對沒有智慧的人有效。世間所尊重的事業，對有智慧的人是有益的，如來（Tathagata）示現空無的本性，是爲了讓一切眾生認識到真實。只有用真實的佛法才能使眾生喜悅，在生死輪迴的泥潭中架起橋樑，愚癡的人不理解真實的佛法，因為他們執著于聲音而不尋求其意義。我皈依于佛陀無邊的智慧，他具足示現真實，能成為愚夫的親近救護，引導他們走向安穩的家園，成為善知識。爲了追求偉大的菩提（Bodhi，覺悟），我們供養這位尊貴的導師，愿能成佛覺悟他人，我將像佛陀一樣利益世間。這時，世尊（Bhagavan，佛陀的尊稱）知道眾龍女已生起深厚的信心，便現出微笑。這時，慧命馬勝比丘（Ashvajit，佛陀的弟子）以偈頌問道：『在世間智慧中最為殊勝的智者，最偉大的導師現出微笑，您如山般堅固的德行，如今的微笑必定不是沒有原因的。人中最尊貴的主，愿您為我們解說這微笑的因緣，天人、龍、鬼如果聽到，都會對佛陀生起極大的歡喜。世間的導師，您在世間廣為人知，常知一切因緣法，沒有一法是佛陀不瞭解的，因緣的種類佛陀都完全知曉。唯愿善逝（Sugata，佛陀的尊稱）為我們解說，如佛陀所知的微笑因緣，一切大眾如果聽到，都會生起歡喜，消除疑惑。如來的妙法有大利益，這些大眾必定能夠獲得，大眾如果能得到寂靜的心，就能因品味妙法而受益。佛陀的力量能使他們斷除分別，唯獨樂於菩提，聽聞佛陀的教誨，如果能聽到微笑的因緣，必定能成就佛道。如果有人對佛法心存疑惑，他的心就會動搖，產生苦惱，現在這裡的大眾，都已斷除疑惑，一心渴望聽聞佛法。』

【English Translation】 English version The 『nature』 of beings is empty, only capable of deceiving the senses (eyes, ears, nose, tongue, body, mind). The wisdom of the Buddha sees this, and this deception is only effective on those without wisdom. The actions respected in the world are beneficial to the wise. The Tathagata (the one who has thus gone) demonstrates the nature of emptiness so that all beings may realize the truth. Only with the true Dharma can beings be delighted, building a bridge in the mire of birth and death. The foolish do not understand the true Dharma because they cling to the sound and do not seek its meaning. I take refuge in the Buddha's boundless wisdom, who fully demonstrates the truth, can be a close protector for the foolish, guiding them to a safe haven, and becoming a good teacher. In order to seek great Bodhi (enlightenment), we offer to this venerable teacher, wishing to become a Buddha to awaken others. I will benefit the world like the Buddha. At that time, the Bhagavan (the Blessed One, an epithet for the Buddha) knew that the dragon daughters had developed deep faith, and showed a smile. Then, the venerable Ashvajit (a disciple of the Buddha) asked in verse: 『The wisest among worldly wisdom, the greatest teacher shows a smile. Your virtue, as firm as a mountain, this smile must not be without cause. The most honored lord among people, we wish you to explain the cause of this smile. If gods, humans, dragons, and ghosts hear it, they will all have great joy in the Buddha. The teacher of the world, you are widely known in the world, always knowing all the laws of cause and effect. There is no law that the Buddha does not understand, and the Buddha fully knows the types of causes and conditions. We wish that the Sugata (the Well-Gone One, an epithet for the Buddha) would explain, as the Buddha knows, the cause of the smile. If all the assembly hears it, they will all be joyful and dispel their doubts. The wonderful Dharma of the Tathagata has great benefit, and this assembly will surely obtain it. If the assembly can obtain a peaceful mind, they will benefit from savoring the wonderful Dharma. The Buddha's power can make them cut off discrimination, only delighting in Bodhi, and listening to the Buddha's teachings. If they can hear the cause of the smile, they will surely achieve Buddhahood. If someone has doubts about the Dharma, their mind will waver and cause suffering. The assembly here has now cut off doubts and eagerly desires to hear the Dharma.』

會大眾是，　　不知微笑因緣故。　大眾堪能斷疑網，　　唯愿導師令除滅，　速為眾說度我等，　　以何因緣現微笑？　誰於今日心清凈？　　誰於今日降魔怨？　誰于佛所生敬信？　　誰於今日供養佛？　唯愿導師大眾前，　　演說誰有如是力，　我等聞已生喜心，　　生喜心已得安樂。　此諸大眾咸敬禮，　　一切皆有疑網心，　愿說笑因生喜故，　　唯愿世尊斷眾疑。　此諸天人得聞已，　　大眾當得無疑網，　若得聞于如來說，　　一切當得欣喜心。」

爾時世尊以偈答慧命馬勝言：

「善哉善哉慧馬勝，　　能問如來笑因緣，　見諸龍女供養已，　　我愍世間故微笑。　我今為汝說彼果，　　離諸過惡至心聽，　我今所為現微笑，　　汝馬勝等聽我語。　此諸龍女心無著，　　求大菩提修進行，　以智慧修世間空，　　決定安住菩提道。　於此無作無受者，　　亦無生者養育者，　但有諸法無餘事，　　其法亦妄如焰像。　以知恩故供養我，　　能以智慧知真實，　善哉佛解諸世間，　　所謂能見空無主。　彼樂此空善修習，　　雖設供養猶如幻，　于勝菩提所發願，　　觀彼菩提亦無著。　此以無等供養佛，　　亦觀眾生空寂已，　永離龍道

【現代漢語翻譯】現代漢語譯本在場的眾人都不明白佛陀微笑的緣由。大眾能夠斷除疑惑的迷網，只希望導師能夠消除我們的疑惑，請儘快為我們解說，是什麼因緣讓您現出微笑？今天誰的心是清凈的？今天誰降伏了魔的怨恨？今天誰對佛陀生起了敬信？今天誰供養了佛陀？只希望導師在大眾面前，演說誰有這樣的力量，我們聽了之後會生起歡喜心，生起歡喜心后就能得到安樂。這些大眾都恭敬地頂禮，大家心中都有疑惑，希望佛陀能說出微笑的原因，讓我們生起歡喜，只希望世尊能斷除大眾的疑惑。這些天人和大眾聽了之後，就能不再有疑惑，如果能聽到如來的解說，大家都會感到欣喜。」

這時，世尊用偈頌回答慧命馬勝（Huì mìng Mǎshèng，佛陀的弟子）說：

『很好啊，很好啊，慧命馬勝，你能問如來微笑的因緣，看到龍女們供養之後，我憐憫世間眾生所以微笑。我現在為你解說其中的因果，要專心聽，不要有任何過錯，我現在之所以現出微笑，你們馬勝等人要聽我的話。這些龍女心中沒有執著，爲了追求大菩提（Dà Pútí，偉大的覺悟）而修行，用智慧修習世間的空性，決定安住在菩提道（Pútí dào，覺悟之道）。在這裡沒有造作者，也沒有接受者，也沒有出生者，也沒有養育者，只有諸法（zhū fǎ，一切事物）存在，沒有其他的事，而這些法也如火焰的影像一樣虛妄。她們因為知恩而供養我，能夠用智慧瞭解真實，佛陀善於瞭解世間，所謂能見到空性，沒有主宰。她們樂於修習這種空性，雖然設定供養，也如同幻象，對於殊勝的菩提所發出的願望，觀察菩提也沒有執著。她們用無與倫比的供養來供養佛陀，也觀察到眾生是空寂的，永遠脫離了龍道（lóng dào，龍的生命形態）。'

【English Translation】 English version The assembly did not know the reason for the smile. The assembly is capable of cutting through the net of doubt, we only wish the Teacher would eliminate it, Quickly explain to us, what is the cause and condition for your smile? Who today has a pure heart? Who today has subdued the demon's resentment? Who today has generated faith in the Buddha? Who today has made offerings to the Buddha? We only wish the Teacher, before the assembly, would explain who has such power, Having heard this, we will generate joy, and having generated joy, we will attain peace and happiness. This assembly all respectfully bows, everyone has a heart of doubt, We wish you would explain the cause of the smile, so that we may generate joy, we only wish the World Honored One would dispel the doubts of the assembly. Having heard this, these gods and humans will no longer have doubts, If we can hear the Tathagata's explanation, everyone will feel joyful.』

At that time, the World Honored One answered the Venerable Ashvajit (Huì mìng Mǎshèng) with a verse:

『Excellent, excellent, Venerable Ashvajit, you are able to ask the Tathagata about the cause of the smile, Having seen the dragon girls making offerings, I smiled out of compassion for the world. Now I will explain the cause and effect to you, listen attentively, without any faults, The reason I am now showing a smile, you Ashvajit and others must listen to my words. These dragon girls have no attachments in their hearts, they cultivate to seek great Bodhi (Dà Pútí, great enlightenment), They cultivate the emptiness of the world with wisdom, and are determined to dwell on the Bodhi path (Pútí dào, path of enlightenment). Here there is no maker, nor receiver, nor one who is born, nor one who nurtures, There are only dharmas (zhū fǎ, all phenomena), nothing else, and these dharmas are also illusory like the image of a flame. They make offerings to me because they know gratitude, and they are able to understand the truth with wisdom, The Buddha is good at understanding the world, so-called seeing emptiness, without a master. They are happy to cultivate this emptiness, although they set up offerings, it is like an illusion, Regarding the vows made for supreme Bodhi, they observe that Bodhi also has no attachments. They make offerings to the Buddha with unparalleled offerings, and also observe that sentient beings are empty and still, They have forever left the dragon path (lóng dào, the life form of a dragon).』

惡趣身，　　與彼帝釋天中住。　在忉利天極受樂，　　盡彼天子壽命已，　無能毀訾彼名稱，　　復得生彼夜摩天。　居止夜摩天宮時，　　具受彼天勝妙樂，　諸佛子等住彼中，　　乃至盡彼天壽量。　此諸佛子具受樂，　　盡彼夜摩天壽已，　復得往生兜率天，　　與彼處天同其類。　為諸天女常圍繞，　　具受彼天勝妙樂，　心無所著住善道，　　譬如蓮花水不污。　彼天能以大智慧，　　觀察一切世間空，　猶如畫石字不滅，　　彼念不失亦如是。　彼諸天子居彼天，　　具受彼中勝妙樂，　于彼善道盡壽已，　　當更往生化樂天。　彼得善名無能毀，　　為諸天女勝供養，　雖住天宮心無著，　　乃至盡彼天壽限。　于彼化樂天宮中，　　具受彼天勝樂報，　彼智慧者命盡已，　　於一切法得究竟。　往生他化自在天，　　作大商主信清凈，　住彼天中心無染，　　如是住時愛樂法。　彼等居彼天宮殿，　　受彼極妙五欲樂，　無愚癡者住善道，　　乃至盡彼限壽量。　雖受天欲見其過，　　樂求寂定及涅槃，　修習獲得禪定已，　　命終即生梵天中。　于梵宮中善知禪，　　受彼禪果寂滅樂，　智慧無等住一劫，　　愿求無上大菩提。　住彼梵宮

【現代漢語翻譯】現代漢語譯本從惡趣之身解脫，他們與帝釋天（Indra，天神之王）同住。在忉利天（Trayastrimsa，三十三天）享受極樂，直到天子的壽命終結，沒有人能夠詆譭他們的名聲，他們又得以轉生到夜摩天（Yama，欲界第三天）。當他們居住在夜摩天宮時，充分享受那裡的殊勝妙樂，諸佛的弟子們住在那裡，直到他們的天壽終結。這些佛弟子們享受著快樂，當夜摩天的壽命結束后，他們又得以往生到兜率天（Tusita，欲界第四天），與那裡的天人同類。他們常被天女圍繞，享受著那裡的殊勝妙樂，心中沒有執著，安住于善道，就像蓮花不被水沾染一樣。那些天人能夠以大智慧，觀察一切世間皆空，就像在石頭上畫的字不會消失一樣，他們的念頭也不會失去。那些天子們居住在那裡，享受著那裡的殊勝妙樂，在那善道中壽命終結后，他們將再次往生到化樂天（Nirmanarati，欲界第五天）。他們獲得美名，無人能夠詆譭，受到天女們的殊勝供養，雖然住在天宮，心中卻沒有執著，直到他們的天壽終結。在化樂天宮中，他們充分享受那裡的殊勝快樂果報，那些有智慧的人壽命終結后，對於一切法都得到究竟的理解。他們往生到他化自在天（Paranirmitavasavartin，欲界第六天），成為偉大的商主，信仰清凈，住在那裡心中沒有污染，如此安住時，他們喜愛佛法。他們居住在天宮殿中，享受著那裡的極致五欲之樂，沒有愚癡的人安住于善道，直到他們的壽命終結。雖然享受天欲，卻能看到其中的過患，樂於尋求寂靜的禪定和涅槃，修習獲得禪定后，他們命終即往生到梵天（Brahma，色界初禪天）。在梵天宮中，他們善於禪定，享受著禪定的寂滅之樂，智慧無與倫比，住滿一劫，愿求無上的大菩提。他們住在梵天宮中。

【English Translation】 English version Having escaped from the body of evil destinies, they dwell with Indra (the king of gods). In the Trayastrimsa Heaven (Heaven of Thirty-Three), they enjoy supreme bliss, until the end of the lifespan of the heavenly beings, No one can defame their reputation, and they are reborn in the Yama Heaven (the third heaven of the desire realm). When they reside in the Yama Heaven palace, they fully enjoy the sublime pleasures there, The disciples of the Buddhas dwell there, until the end of their heavenly lifespan. These disciples of the Buddhas enjoy happiness, and when the lifespan of the Yama Heaven ends, They are reborn in the Tusita Heaven (the fourth heaven of the desire realm), becoming of the same kind as the heavenly beings there. They are constantly surrounded by heavenly maidens, enjoying the sublime pleasures there, Their hearts are without attachment, dwelling in the path of virtue, like a lotus flower unstained by water. Those heavenly beings are able with great wisdom to observe that all the world is empty, Just as the words drawn on a stone do not disappear, their thoughts are not lost either. Those heavenly sons dwell there, enjoying the sublime pleasures there, Having completed their lifespan in that virtuous path, they will be reborn in the Nirmanarati Heaven (the fifth heaven of the desire realm). They obtain a good name, which no one can defame, and receive supreme offerings from the heavenly maidens, Although they dwell in the heavenly palace, their hearts are without attachment, until the end of their heavenly lifespan. In the Nirmanarati Heaven palace, they fully enjoy the sublime rewards of happiness there, When the lifespan of those wise ones ends, they attain ultimate understanding of all dharmas. They are reborn in the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm), becoming great merchants, with pure faith, Dwelling there, their hearts are without defilement, and as they dwell, they love the Dharma. They reside in the heavenly palaces, enjoying the supreme pleasures of the five desires there, Those without ignorance dwell in the path of virtue, until the end of their lifespan. Although they enjoy heavenly desires, they see their faults, and are happy to seek the tranquility of samadhi and Nirvana, Having cultivated and attained samadhi, they are reborn in the Brahma Heaven (the first dhyana heaven of the form realm) upon death. In the Brahma Heaven palace, they are skilled in samadhi, enjoying the bliss of the cessation of samadhi, Their wisdom is unparalleled, they dwell for one kalpa, and aspire to the supreme Bodhi. They dwell in the Brahma Heaven palace.

一劫時，　　善住威儀求智慧，　方便以利益世間，　　廣作無邊無有量。　智住梵宮樂在禪，　　于禪不著而寂滅，　知著禪樂亦是過，　　諸根寂定求菩提。　於一切處心信解，　　皆得安住菩薩行，　知諸禪定虛誑相，　　唯求寂滅大涅槃。　彼諸佛子于彼中，　　求于安隱菩提果，　在彼梵宮心清凈，　　思利世間善調心。　諸梵天等自然教，　　彼說梵教非出世，　唯有諸佛菩提道，　　究竟能得出世間。　梵天當時生信已，　　發心安住于佛法，　知本梵天自然教，　　非是究竟出世道。　于善逝法彼相應，　　為於世間說是法，　如彼法眼所說果，　　令彼聞者速能知。　彼等住彼梵宮時，　　作諸利益世間已，　能令無量那由他，　　億眾安住菩提道。　彼于無量那由劫，　　當得供養一切佛，　後於未來星宿劫，　　諸根寂靜當作佛。　諸天人龍阿修羅，　　金翅夜叉乾闥婆，　鳩槃茶鬼緊那羅，　　一切大眾皆欣喜。　彼等一切佛教化，　　于佛法中得力已，　皆悉欣喜合指掌，　　稽首頂禮于佛足。」

大寶積經卷第六十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十四

北齊三藏那連提耶舍譯

【現代漢語翻譯】現代漢語譯本在過去的一個劫（kalpa，佛教時間單位）中，他們以莊嚴的威儀尋求智慧，運用方便法門利益世間，廣泛地行持無邊無量的善行。他們以智慧安住在梵天宮殿，享受禪定的喜悅，但他們不執著于禪定，而是追求寂滅。他們知道執著于禪定的快樂也是一種過失，因此他們使諸根寂靜，尋求菩提（bodhi，覺悟）。在一切處，他們的心都充滿信心和理解，安住于菩薩的修行中。他們知道各種禪定都是虛幻的，只追求寂滅的大涅槃（nirvana，解脫）。那些佛子（buddha-putra，佛陀的弟子）在梵天宮殿中，尋求安穩的菩提果，他們的心清凈，思考如何利益世間，善於調伏自己的心。諸梵天（brahma，印度教神祇）等自然而然地教導眾生，但他們所說的梵天教法並非出世之道。只有諸佛的菩提道，才能究竟地使人脫離世間。梵天當時生起了信心，發願安住于佛法，知道原本的梵天自然教法，並非究竟的出世之道。他們與善逝（sugata，佛陀的稱號）的教法相應，爲了世間宣說此法。如同佛陀的法眼所見之果，使聽聞者迅速明瞭。當他們住在梵天宮殿時，已經做了許多利益世間的事情，能夠使無量那由他（nayuta，數量單位）的眾生安住于菩提道。他們將在無量那由他劫中，供養一切諸佛。在未來的星宿劫中，他們諸根寂靜，將成就佛果。諸天、人、龍（naga，神話生物）、阿修羅（asura，好戰的神）、金翅鳥（garuda，神鳥）、夜叉（yaksha，守護神）、乾闥婆（gandharva，天樂神）、鳩槃茶（kumbhanda，守宮神）、緊那羅（kinnara，歌神），一切大眾都感到歡喜。他們一切都被佛陀教化，在佛法中獲得力量后，都歡喜地合起手掌，稽首頂禮佛陀的足下。

【English Translation】 English version In a past kalpa (aeon), they sought wisdom with dignified conduct, used skillful means to benefit the world, and extensively performed boundless and immeasurable good deeds. They dwelt with wisdom in the Brahma palace, enjoying the bliss of dhyana (meditation), but they were not attached to dhyana, instead seeking nirvana (extinction). They knew that attachment to the joy of dhyana was also a fault, so they quieted their senses and sought bodhi (enlightenment). In all places, their minds were full of faith and understanding, abiding in the practice of a bodhisattva. They knew that all dhyanas were illusory, and they only sought the great nirvana of extinction. Those buddha-putras (sons of the Buddha) in the Brahma palace sought the secure fruit of bodhi, their minds were pure, they contemplated how to benefit the world, and they were skilled in subduing their minds. The Brahmas (Hindu deities) and others naturally taught beings, but the Brahma teachings they spoke of were not the path of transcendence. Only the bodhi path of the Buddhas can ultimately lead people out of the world. The Brahmas then generated faith, vowed to abide in the Buddha's Dharma, and knew that the original Brahma natural teachings were not the ultimate path of transcendence. They were in accordance with the teachings of the Sugata (Buddha), and they proclaimed this Dharma to the world. Like the fruit seen by the Buddha's Dharma eye, they enabled those who heard it to quickly understand. When they lived in the Brahma palace, they had already done many things to benefit the world, and they were able to enable countless nayutas (a unit of number) of beings to abide on the path of bodhi. They will make offerings to all Buddhas in countless nayuta kalpas. In the future constellation kalpa, their senses will be quieted, and they will attain Buddhahood. The devas (gods), humans, nagas (mythical serpents), asuras (demigods), garudas (mythical birds), yakshas (nature spirits), gandharvas (celestial musicians), kumbhandas (demons), kinnaras (celestial musicians), and all the great assemblies were delighted. All of them were taught by the Buddha, and after gaining strength in the Buddha's Dharma, they all joyfully joined their palms and bowed their heads to the Buddha's feet.

菩薩見實會第十六之四龍王授記品第七

爾時難陀優波難陀龍王等九億諸龍，見諸龍女設妙供養，及聞龍女得授記已，生希有心未曾有心，作是思惟：「乃至如來、世尊、應、正遍知希有未有，以是如來知諸眾生機根深信如來，無有少分不見不聞不證如來正法，是其善說能令大眾聞已現知無有時節，隨機授法必令得果，令諸智者現得證知。乃至女人動轉輕躁智慧淺短，猶得解佛所說深法，況余智者善能安住如來法中諸弟子眾。」如諸女人慾心增上、瞋心增上、癡心增上，猶能得知如來所說。是故難陀、優波難陀龍王及諸龍等，于如來所生希有心生未有心，為供養故，遍閻浮提諸山大海興云遍覆一切世間，普雨香水以成香泥。彼香泥氣充滿三千大千佛剎，其中眾生聞香氣者，皆不退于阿耨多羅三藐三菩提。于迦毗羅城縱廣正等六十由旬，雨赤真珠遍覆其地，復以無價種種眾寶周匝遍覆尼拘陀園。復以龍華化成妙堂，縱廣正等六十由旬，椽柱樑壁皆用七寶。復更化作無量樂器，為供養故擊出妙音。于彼龍花微妙堂中，化作九億種種雜色眾花旒蘇懸于堂上，以毗琉璃網覆諸寶柱，以無價寶遍佈堂下。其寶柔軟，譬如三十三天般籌緘婆羅石，其石之色如毗琉璃，石觸柔軟如迦遮鄰提迦衣，微妙可樂系人眼目，令

【現代漢語翻譯】現代漢語譯本菩薩見實會第十六之四龍王授記品第七那時，難陀龍王（Nanda，喜龍）和優波難陀龍王（Upananda，近喜龍）等九億諸龍，看到龍女們設定精妙的供養，並且聽到龍女們得到授記之後，心中生起稀有和前所未有的想法，他們這樣思索道：『乃至如來、世尊、應供、正遍知是稀有和前所未有的，因為如來能夠了解所有眾生的根基，深信如來，沒有絲毫不能見、不能聞、不能證得如來正法的。如來善於說法，能夠讓大眾聽聞后立即明白，沒有時間上的限制，根據眾生的根基來傳授佛法，必定能讓他們得到果報，讓有智慧的人當下就能證悟。乃至像女人這樣，行為輕浮、智慧淺薄，尚且能夠理解佛所說的深奧佛法，更何況其他那些有智慧、善於安住于如來法中的弟子們呢？』就像那些慾望心、嗔恨心、愚癡心特別強烈的女人，尚且能夠理解如來所說的法。因此，難陀龍王、優波難陀龍王以及其他諸龍，對於如來生起了稀有和前所未有的敬仰之心，爲了供養如來，他們遍佈閻浮提（Jambudvipa，南贍部洲）的各個山脈和海洋，興起雲彩覆蓋整個世界，普降香水形成香泥。這香泥的氣味充滿了三千大千佛剎，其中聞到香氣的所有眾生，都不會退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。在迦毗羅城（Kapilavastu，迦毗羅衛）縱橫六十由旬（Yojana，古印度長度單位），降下紅色的真珠覆蓋地面，又用無價的各種珍寶，周匝覆蓋尼拘陀園（Nigrodha，榕樹園）。又用龍花化成精妙的殿堂，縱橫六十由旬，殿堂的椽子、柱子、梁壁都用七寶製成。又化作無量的樂器，爲了供養而演奏出美妙的音樂。在那龍花所化的精妙殿堂中，化作九億種各種雜色的花朵，懸掛在殿堂之上，用毗琉璃（Vaiḍūrya，青色寶石）網覆蓋寶柱，用無價的珍寶鋪滿殿堂之下。這些寶物柔軟，就像三十三天（Trayastriṃśa，欲界第二天）的般籌緘婆羅石（Paṇḍukambala，帝釋天寶座），這石頭顏色像毗琉璃，觸感柔軟像迦遮鄰提迦衣（Kācalindika，一種柔軟的布料），精妙可愛，吸引人的目光，使人

【English Translation】 English version Chapter Seven: The Prophecy of the Dragon Kings from the Sixteenth Chapter, Fourth Section of the Bodhisattva's Vision of Reality At that time, the nine hundred million dragons, including the Dragon Kings Nanda and Upananda, seeing the exquisite offerings made by the dragon daughters and hearing that the dragon daughters had received prophecies, felt a rare and unprecedented sense of wonder. They thought, 'Even the Tathagata, the World-Honored One, the Arhat, the Perfectly Enlightened One, is rare and unprecedented. This is because the Tathagata knows the roots of all beings, and they deeply believe in the Tathagata. There is not a single thing that they cannot see, hear, or realize about the Tathagata's true Dharma. The Tathagata is skilled in teaching, enabling the masses to understand immediately upon hearing, without any time constraints. He teaches according to the capacities of beings, ensuring they attain the fruits of practice, and allowing the wise to realize the truth immediately. Even women, who are fickle and of shallow wisdom, can understand the profound Dharma spoken by the Buddha. How much more so can the other wise disciples who are well-established in the Tathagata's Dharma?' Just as women with strong desires, anger, and ignorance can understand what the Tathagata teaches. Therefore, the Dragon Kings Nanda, Upananda, and the other dragons felt a rare and unprecedented reverence for the Tathagata. To make offerings, they caused clouds to rise over all the mountains and oceans of Jambudvipa, covering the entire world, and they rained down fragrant water that turned into fragrant mud. The fragrance of this mud filled the three thousand great thousand world systems, and all beings who smelled the fragrance would not regress from Anuttara-samyak-sambodhi. In the city of Kapilavastu, they rained down red pearls, covering the ground for sixty yojanas (an ancient Indian unit of distance) in all directions. They also covered the Nigrodha Garden with priceless jewels of all kinds. They transformed dragon flowers into magnificent halls, sixty yojanas in all directions, with rafters, pillars, and walls all made of seven treasures. They also created countless musical instruments, playing beautiful music as an offering. In that magnificent hall made of dragon flowers, they created nine hundred million various colored flowers, hanging them above the hall. They covered the jeweled pillars with nets of vaiḍūrya (a blue gemstone), and they spread priceless jewels all over the floor of the hall. These jewels were soft, like the Paṇḍukambala stone of the Thirty-three Heavens (the second heaven of the desire realm). The color of this stone was like vaiḍūrya, and its touch was as soft as Kācalindika cloth (a soft fabric), exquisite and delightful, captivating the eyes, making people

諸天人愛戀繫念。彼諸寶等亦復如是。彼諸種種摩尼寶中，或有出於涼冷光焰，有出青水、有出赤水、有出白水、有出黃水，或復有出雜色之水，或復有出涼樂之風。或有寶珠隨諸眾生所須之事皆悉出之，或復有寶出於腴澤，或有摩尼堪為明鏡，一切大眾皆現其中，于迦毗羅大城之中所出人民，隨其多少皆現寶中。一切大眾皆悉睹見佛及聲聞。作此種種神通變化，以彼摩尼寶神力故，于其地中出於種種雜色寶蓋，及以種種雜色寶幢，亦有種種雜色寶幡。復出種種雜花旒蘇，亦有種種雜香旒蘇，復有種種雜寶旒蘇，復出種種真珠旒蘇。復出種種雜色龍幡，復出種種眾寶鈴網。復出種種雜色良馬，諸所出者皆是龍力。

爾時難陀、優波難陀龍王及九億龍，驅彼良馬隨而步行右繞三匝，以妙迦遮鄰提迦柔軟之寶而散世尊。于彼堂下地中所出種種眾寶上升虛空，雨于如來及聲聞上。復以諸龍無量樂器，于虛空中自然出好微妙音聲，供養于佛。爾時九億諸龍繞佛三匝已，在於佛前合掌默然唸佛功德，瞻仰如來目不暫舍。樂佛功德，深心安住阿耨多羅三藐三菩提故。彼等少時合掌默然唸佛功德已，偏袒右肩，右膝著地合掌向佛，五體投地為佛作禮，眾共一音以偈贊曰：

「久修威儀百福相，　　悲心離垢行具足，　棄捨

【現代漢語翻譯】諸天人和人們都愛戀和繫念著這些寶物。那些寶物也是如此。在那些各種各樣的摩尼寶（如意寶珠）中，有的發出清涼的光焰，有的流出青色的水，有的流出紅色的水，有的流出白色的水，有的流出黃色的水，有的流出雜色的水，有的流出清涼舒適的風。有的寶珠能隨眾生所需而出現各種事物，有的寶珠能產出肥沃的土地，有的摩尼寶可以作為明鏡，一切大眾都能在其中顯現，在迦毗羅（Kapilavastu）大城中出現的人民，無論多少都能在寶鏡中顯現。一切大眾都能看到佛陀和聲聞弟子。這些都是由於摩尼寶的神力所產生的各種神通變化，在地面上出現各種雜色的寶蓋，以及各種雜色的寶幢，還有各種雜色的寶幡。又出現各種雜色的花朵流蘇，還有各種雜色的香氣流蘇，還有各種雜色的寶物流蘇，又出現各種真珠流蘇。又出現各種雜色的龍幡，又出現各種眾寶鈴網。又出現各種雜色的良馬，這些出現的事物都是龍的力量所致。當時，難陀（Nanda）龍王、優波難陀（Upananda）龍王以及九億龍，驅趕著那些良馬，跟隨在佛陀周圍右繞三圈，用柔軟的迦遮鄰提迦（Kāca-liṇḍikā）寶物散在世尊身上。在殿堂下地面出現的各種寶物升到空中，像雨一樣落在如來和聲聞弟子身上。又用諸龍的無量樂器，在虛空中自然發出美妙的聲音，供養佛陀。當時，九億諸龍繞佛三圈后，在佛前合掌默然唸誦佛的功德，瞻仰如來，眼睛片刻不離。他們樂於佛的功德，內心深處安住于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的境界。他們短暫地合掌默唸佛的功德后，偏袒右肩，右膝著地，合掌向佛，五體投地向佛作禮，大家一起用偈頌讚嘆道：『您久修威儀，具足百福之相，悲心清凈，修行圓滿，捨棄...

【English Translation】 The gods and humans were enamored and mindful of these treasures. The treasures were likewise. Among those various Mani jewels (wish-fulfilling jewels), some emitted cool flames, some flowed with blue water, some with red water, some with white water, some with yellow water, some with multicolored water, and some with cool and pleasant winds. Some jewels produced whatever things beings needed, some jewels produced fertile land, and some Mani jewels could serve as mirrors, in which all the assembly could appear. The people who appeared in the great city of Kapilavastu, no matter how many, could appear in the jewel mirrors. All the assembly could see the Buddha and his Shravaka disciples. These were all due to the miraculous power of the Mani jewels, from which various multicolored canopies, various multicolored banners, and various multicolored flags appeared on the ground. Also appeared various multicolored flower tassels, various multicolored fragrant tassels, various multicolored jewel tassels, and various pearl tassels. Also appeared various multicolored dragon flags, and various nets of jeweled bells. Also appeared various multicolored fine horses, and these appearances were all due to the power of the dragons. At that time, the dragon king Nanda, the dragon king Upananda, and nine hundred million dragons drove those fine horses, followed the Buddha, and circumambulated him three times to the right, scattering soft Kāca-liṇḍikā jewels upon the World Honored One. The various treasures that appeared from the ground beneath the hall rose into the sky, raining down upon the Tathagata and his Shravaka disciples. Also, the countless musical instruments of the dragons naturally produced beautiful and subtle sounds in the sky, making offerings to the Buddha. At that time, the nine hundred million dragons, after circumambulating the Buddha three times, stood before the Buddha with their palms together, silently reciting the Buddha's merits, gazing at the Tathagata without blinking. They delighted in the Buddha's merits, their hearts deeply abiding in the state of anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). After briefly joining their palms and silently reciting the Buddha's merits, they bared their right shoulders, knelt on their right knees, joined their palms towards the Buddha, prostrated themselves to the Buddha, and together praised him with a verse: 'You have long cultivated dignified conduct, possessing the marks of a hundred blessings, your compassionate heart is pure, your practice is complete, you have abandoned...'

無盡眾寶地，　　世尊出於迦毗城。　於六年中修苦行，　　如來不得甘露道，　善逝意猶不退悶，　　以其久修智慧故。　如來真是天人師，　　為世間故修苦行，　世人聞已尚不堪，　　況復能以目親睹。　牟尼過去舍頭目，　　如聖所集菩提心，　我等聞是不生樂，　　由聞如來苦行故。　如佛本作忍辱仙，　　為迦利王截手足，　及劓耳鼻不生恚，　　我等聞是不能忍。　如佛以身上秤盤，　　為鳥歸投不捨棄，　我等聞已亦不樂，　　如來過去甚勤苦。　何故我等心不樂？　　以世尊行極苦故，　于如來所作惡者，　　墮惡道時佛復悲。　具足聖慧大導師，　　云何能行不害心？　修習道行無瘡疣，　　唯愿佛說安樂行。　今此龍眾已發心，　　求于善逝菩提行，　如佛所說悉能行，　　唯愿速說菩提道。　此諸龍眾甚渴仰，　　唯求不死不生處，　愿說如來安隱行，　　令此眾生易受化。」

爾時世尊見諸龍眾設其供養及聞發願，知深信已，佛于爾時現微笑相。諸佛法爾，若現微笑，即于面門放種種色無量光明，其光遍照上至梵天，照已還來從佛頂入。爾時慧命馬勝比丘以偈問曰：

「善哉沙門大牟尼，　　非是無因現微笑，　慈悲導師唯愿說，　　無

【現代漢語翻譯】現代漢語譯本無盡的珍寶之地，世尊（指釋迦牟尼佛）誕生於迦毗羅衛城（Kapilavastu）。在六年之中修持苦行，如來（指佛）未能獲得甘露之道（指解脫之道）。善逝（指佛）的意志仍然不退縮，因為他長期修習智慧的緣故。如來真是天人導師，爲了世間眾生而修持苦行。世人聽聞這些尚且不能忍受，更何況能親眼目睹呢？牟尼（指佛）過去捨棄頭目，如同聖者所集聚的菩提心（指覺悟之心）。我們聽聞這些並不感到歡喜，因為聽聞了如來的苦行。如同佛陀過去作為忍辱仙人時，被迦利王（Kaliraja）砍斷手足。以及割去耳鼻也不生嗔恨，我們聽聞這些都不能忍受。如同佛陀以自身作為秤盤，爲了鳥兒歸投而不捨棄。我們聽聞這些也不感到歡喜，如來過去實在太勤苦了。為什麼我們心中不歡喜呢？因為世尊的修行極其艱苦。對於在如來那裡作惡的人，墮入惡道時佛陀反而感到悲憫。具足聖慧的大導師，怎麼能行不害之心呢？修習道行沒有瑕疵，唯愿佛陀宣說安樂的修行。現在這些龍眾已經發心，尋求善逝的菩提修行。如同佛陀所說的那樣都能實行，唯愿快速宣說菩提之道。這些龍眾非常渴求，只求不死不生的境界。愿宣說如來的安穩修行，令這些眾生容易接受教化。那時，世尊見到龍眾的供養和發願，知道他們深信不疑，佛陀那時就現出微笑的相。諸佛的法則是這樣的，如果現出微笑，就會從面門放出種種顏色無量的光明，光明遍照上至梵天，照耀之後又從佛頂進入。那時，慧命馬勝比丘（Asvajit）用偈頌問道：『善哉，沙門大牟尼（指佛），不是沒有原因而現出微笑。慈悲的導師，唯愿您宣說，沒有

【English Translation】 English version In the endless land of treasures, the World Honored One (referring to Shakyamuni Buddha) was born in Kapilavastu. For six years, he practiced asceticism, but the Tathagata (referring to the Buddha) did not attain the path of nectar (referring to the path of liberation). The Sugata's (referring to the Buddha) will did not retreat, because of his long cultivation of wisdom. The Tathagata is truly a teacher of gods and humans, practicing asceticism for the sake of the world. The people of the world cannot bear to hear of these, let alone witness them with their own eyes? Muni (referring to the Buddha) in the past gave up his head and eyes, like the Bodhi mind (referring to the mind of enlightenment) gathered by the saints. We do not feel joy upon hearing these, because we have heard of the Tathagata's ascetic practices. Like the Buddha in the past as the Sage of Patience, his hands and feet were cut off by King Kaliraja. And his ears and nose were cut off without generating anger, we cannot bear to hear of these. Like the Buddha using his own body as a scale, not abandoning the birds that came to him for refuge. We do not feel joy upon hearing these, the Tathagata was truly diligent and endured much suffering in the past. Why do we not feel joy in our hearts? Because the World Honored One's practices were extremely difficult. For those who do evil to the Tathagata, the Buddha feels compassion when they fall into evil paths. The great teacher who is full of holy wisdom, how can he practice a non-harming mind? Cultivating the path without flaws, we only wish that the Buddha would speak of the practice of peace and joy. Now these dragon beings have generated the mind, seeking the Sugata's practice of Bodhi. They can practice everything as the Buddha has said, we only wish that the path of Bodhi would be quickly spoken. These dragon beings are very thirsty, only seeking the realm of non-death and non-birth. May you speak of the Tathagata's peaceful practice, so that these beings can easily accept the teachings. At that time, the World Honored One saw the offerings and vows of the dragon beings, knowing that they had deep faith, the Buddha then showed a smiling face. The Dharma of all Buddhas is like this, if they show a smile, they will emit immeasurable light of various colors from their face, the light will illuminate up to the Brahma heaven, and after illuminating, it will return and enter from the top of the Buddha's head. At that time, the venerable Asvajit asked in verse: 'Well done, Shramana Great Muni (referring to the Buddha), it is not without reason that you show a smile. Compassionate teacher, we only wish that you would speak, without

等善慧笑因緣。　大眾瞻仰求欲聞，　　世尊無量功德行，　于笑生疑心不樂，　　唯愿法王斷眾疑。　誰于釋迦佛法中，　　今生敬信心欣喜？　誰令今日魔波旬，　　心意迷亂不欣樂？　誰於今日能恭事，　　功德法父大導師？　誰作第一勝供養？　　愿釋師子上上說。　此諸大眾合指掌，　　皆悉對佛瞻仰住，　唯愿導師除疑網，　　為眾演說笑因緣。　大眾聞已生欣喜，　　能知世尊正法教，　大智世尊令眾喜，　　隨順正教善安住。」

爾時世尊以偈答慧命馬勝曰：

「深廣智慧大眾師，　　說時梵音具八種，　清凈其心離穢濁，　　諦聽我說笑因緣。　此諸龍王敬信心，　　於我設供超一切，　是等為求佛菩提，　　利益一切世間故。　悲心增上觀眾生，　　無有導師云何樂？　我云何得大菩提，　　成熟眾生不疲勞？　深樂寂定具智慧，　　乘安樂乘心清凈，　于空無相及無愿，　　無量劫來久已修。　其心平等觀世間，　　如佛所得智慧相，　慈悲喜心皆平等，　　為令世間安隱故。　第一悲心憐愍者，　　當得作佛稱其意，　彼等觀察世間已，　　當成導師號無怨。　彼等當得甘露時，　　無有魔怨亦無餘，　恒常演說無我法，　　一向

【現代漢語翻譯】現代漢語譯本因為善慧（指馬勝）的微笑，大家都在瞻仰佛陀，渴望聽聞他無量的功德和修行。他們對佛陀的微笑感到疑惑和不悅，只希望法王（指佛陀）能消除大家的疑惑。誰在釋迦佛的教法中，今生能以恭敬的信心感到歡喜？誰能讓今天的魔波旬（Mara Papiyas，佛教中的魔王）心意迷亂而不快樂？誰在今天能夠恭敬地侍奉，這位功德之父、偉大的導師？誰能做出第一殊勝的供養？愿釋迦師子（指佛陀）詳細地解說。這些大眾合起手掌，都瞻仰著佛陀站立，只希望導師能消除疑惑的網，為大眾演說微笑的因緣。大眾聽聞後會感到歡喜，能夠了解世尊的正法教誨，大智的世尊使大眾歡喜，並能隨順正教安穩地住于其中。

這時，世尊用偈頌回答慧命馬勝（Sariputra，佛陀的十大弟子之一，以智慧著稱）說：『你這位深廣智慧的大眾導師，說話時帶有八種梵音（Brahma-svara，佛陀說法時所具有的八種美妙聲音），能清凈他們的心，遠離污穢。仔細聽我說微笑的因緣。這些龍王（Naga，佛教中的護法神）以恭敬的信心，對我所做的供養超越一切。他們是爲了求得佛菩提（Buddha-bodhi，佛陀的智慧），利益一切世間。我以增長的悲心觀察眾生，沒有導師他們怎麼能快樂呢？我如何才能獲得大菩提，成熟眾生而不感到疲勞呢？我深深地喜愛寂靜的禪定，具足智慧，乘坐安樂之乘，心清凈。對於空（sunyata，佛教中的空性）、無相（animitta，無相）、無愿（apranihita，無愿），我從無量劫以來就已修習。我的心平等地看待世間，如同佛陀所獲得的智慧之相。慈悲喜捨之心皆平等，是爲了讓世間安穩。第一悲心憐憫眾生的人，應當能夠如願成佛。他們觀察世間之後，將成為導師，號為無怨（無有怨敵）。他們將獲得甘露（amrita，佛教中的不死之藥）之時，沒有魔怨，也沒有其餘的障礙。他們將恒常演說無我（anatman，佛教中無自我的教義）之法，一向如此。

【English Translation】 English version Because of the cause of Subhuti's (Sariputra) smile, the assembly gazed at the World Honored One, desiring to hear of his immeasurable merits and practices. They felt doubt and displeasure at the Buddha's smile, and only wished that the Dharma King (Buddha) would dispel their doubts. Who, in the Dharma of Shakyamuni Buddha, can in this life feel joy with respectful faith? Who can cause Mara Papiyas (the demon king in Buddhism) to be confused and unhappy today? Who today can respectfully serve this father of merit, the great teacher? Who can make the first and most excellent offering? May the Lion of the Shakya (Buddha) explain in detail. This assembly, with their palms together, all stood gazing at the Buddha, only hoping that the teacher would dispel the net of doubts and explain the cause of the smile. The assembly, upon hearing this, would feel joy, be able to understand the World Honored One's true Dharma teachings, and the wise World Honored One would make the assembly happy and able to abide securely in accordance with the true teachings.

At that time, the World Honored One answered the venerable Sariputra with a verse: 'You, the teacher of the assembly with profound and vast wisdom, when speaking, possess the eight Brahma-svara (the eight beautiful sounds of the Buddha's speech), which purify their minds and remove defilements. Listen carefully as I explain the cause of the smile. These Naga kings (Naga, protective deities in Buddhism), with respectful faith, have made offerings to me that surpass all others. They do so in order to seek Buddha-bodhi (the wisdom of a Buddha) and to benefit all the world. I observe sentient beings with increasing compassion; without a teacher, how can they be happy? How can I attain great Bodhi and mature sentient beings without fatigue? I deeply delight in peaceful meditation, possess wisdom, ride the vehicle of peace and joy, and have a pure mind. Regarding emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita), I have practiced them for countless kalpas. My mind views the world with equanimity, like the wisdom aspect attained by the Buddha. The minds of loving-kindness, compassion, joy, and equanimity are all equal, for the sake of bringing peace to the world. Those with the foremost compassionate heart will be able to become Buddhas as they wish. After observing the world, they will become teachers, known as the 'Without Resentment' (free from enemies). When they attain the nectar (amrita), there will be no demonic enemies, nor any other obstacles. They will constantly expound the Dharma of no-self (anatman), and always do so.'

無有世俗說。　彼諸如來具大悲，　　令諸眾生入佛智，　是諸善逝說法時，　　一切眾生皆信解。　彼等世世修道時，　　成熟眾生不為難，　彼所成熟聞法已，　　當得解脫證甘露。　諸聞法者悉解脫，　　是諸眾生皆端嚴，　一切眾生皆能知，　　彼諸如來所說法，　一切鬼神及畜生，　　無有不解彼佛語，　一切皆得念法已，　　能解如來甘露法。　無有眾生聞佛說，　　當時不生愛樂心，　愛樂彼佛所說者，　　一切皆悉得甘露。　彼時所有受化者，　　當得解脫生老病，　及解脫死憂悲苦，　　聞佛說已心無垢。」　如是釋迦牟尼佛，　　說諸龍意答佛子，　如彼堅智心中轉，　　為得無等菩提故。　如來授彼諸龍記，　　大眾聞已皆欣喜，　大眾喜已歸依佛，　　一切皆悉心寂靜。

鳩槃茶授記品第八

爾時復有諸鳩槃茶一億八千萬，見諸阿修羅、伽樓羅、龍女、龍王等，供養如來聞授記已，稱其心意踴躍欣喜，生希有心得未曾有：「如來世尊功德智慧微妙殊勝，得如是等希有供養不怪不喜，以佛智慧于諸智慧最尊勝故。譬如大海不增不減。何以故？以深廣故。如是世尊得勝供養心無增減，亦復如是。何以故？於一切法無所疑故。」爾時一億八千萬鳩槃

【現代漢語翻譯】現代漢語譯本世俗的說法並不存在。那些如來（Tathagata，佛的稱號）具有偉大的慈悲，使一切眾生進入佛的智慧。當這些善逝（Sugata，佛的稱號）說法時，一切眾生都信受理解。他們世世代代修行佛道時，度化眾生並不困難。那些被他們度化的眾生聽聞佛法后，將獲得解脫，證得甘露（Amrita，不死之藥，喻涅槃）。所有聽聞佛法的人都將解脫，這些眾生都將變得端莊美麗。一切眾生都能理解，那些如來所說的法。一切鬼神和畜生，沒有不理解佛陀語言的。一切眾生都能憶念佛法，並能理解如來的甘露之法。沒有眾生聽聞佛陀說法，當時不生起愛樂之心。愛樂佛陀所說之法的人，一切都將獲得甘露。那時所有被教化的人，都將獲得解脫，脫離生老病。以及解脫死亡、憂愁和痛苦，聽聞佛陀說法后，內心清凈無垢。釋迦牟尼佛（Sakyamuni Buddha）如此向諸龍解釋，回答佛子的問題。如同堅固的智慧在心中運轉，爲了獲得無上的菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故。如來為那些龍授記，大眾聽聞后都感到歡喜。大眾歡喜后歸依佛，一切都內心寂靜。

鳩槃茶（Kumbhanda，一種鬼神）授記品第八

那時，又有一億八千萬鳩槃茶，看到阿修羅（Asura，一種好戰的鬼神）、伽樓羅（Garuda，一種金翅鳥神）、龍女、龍王等，供養如來並聽聞授記后，稱心如意，踴躍歡喜，生起稀有之心，感到前所未有：『如來世尊的功德智慧微妙殊勝，得到如此稀有的供養，既不感到奇怪也不感到歡喜，因為佛的智慧在一切智慧中最尊勝。譬如大海，不會因為增加或減少而改變。為什麼呢？因為它深廣。如是，世尊得到殊勝的供養，內心也沒有增減，也是如此。為什麼呢？因為他對一切法都沒有疑惑。』那時，一億八千萬鳩槃

【English Translation】 English version There is no worldly saying. Those Tathagatas (Buddhas) possess great compassion, enabling all beings to enter the wisdom of the Buddha. When these Sugatas (Buddhas) preach the Dharma, all beings believe and understand. When they cultivate the path in lifetimes, it is not difficult to mature beings. Those who are matured by them, having heard the Dharma, will attain liberation and realize Amrita (the nectar of immortality, symbolizing Nirvana). All who hear the Dharma will be liberated, and these beings will all become dignified and beautiful. All beings can understand the Dharma that those Tathagatas preach. All ghosts, spirits, and animals, none do not understand the Buddha's words. All can remember the Dharma and understand the Tathagata's Amrita Dharma. There is no being who, upon hearing the Buddha's teachings, does not at that time develop a heart of love and joy. Those who love and rejoice in what the Buddha has said, all will attain Amrita. At that time, all those who are transformed will attain liberation from birth, old age, and sickness. And liberation from death, sorrow, and suffering; having heard the Buddha's teachings, their hearts are without defilement. Thus, Sakyamuni Buddha explained to the dragons, answering the questions of the Buddha's disciples. Just as firm wisdom turns in the heart, for the sake of attaining unsurpassed Bodhi (Anuttara-samyak-sambodhi, supreme enlightenment). The Tathagata bestowed predictions upon those dragons, and the assembly, having heard this, were all delighted. The assembly, having rejoiced, took refuge in the Buddha, and all their hearts became peaceful.

Chapter Eight: Predictions for the Kumbhandas

At that time, there were also one hundred and eighty million Kumbhandas (a type of demon), who, seeing the Asuras (a type of warring demon), Garudas (a mythical bird-like deity), dragon maidens, dragon kings, etc., making offerings to the Tathagata and hearing the predictions, were delighted and rejoiced, and developed a rare and unprecedented thought: 'The Tathagata, the World Honored One, possesses virtues and wisdom that are subtle and supreme. Receiving such rare offerings, he neither finds it strange nor rejoices, because the Buddha's wisdom is the most supreme among all wisdoms. It is like the great ocean, which does not increase or decrease. Why? Because it is deep and vast. Likewise, the World Honored One, receiving supreme offerings, has no increase or decrease in his heart. Why? Because he has no doubts about any Dharma.' At that time, one hundred and eighty million Kumbhandas

茶等為供養故，化作一億八千萬蓋，皆是七寶之所成就，金線寶蓋、銀線寶蓋、毗琉璃線眾寶之蓋、頗梨珠線眾寶之蓋、赤真珠線眾寶之蓋、馬瑙珠線眾寶之蓋、車𤦲珠線眾寶之蓋。彼諸鳩槃茶于眾寶蓋懸寶旒蘇，有種種色，金線寶蓋銀線旒蘇，銀線寶蓋金線旒蘇，毗琉璃蓋頗梨旒蘇，頗梨寶蓋毗琉璃線以為旒蘇，赤真珠蓋車𤦲旒蘇，車𤦲寶蓋赤真珠線以為旒蘇，馬瑙寶蓋頗梨旒蘇。又復化作一億八千萬眾寶之車，亦種種色甚奇微妙，所謂金、銀、琉璃、頗梨、真珠、車𤦲、馬瑙。于其車上覆更化作一億八千萬眾寶之蓋與車相連，一一寶蓋皆有百子，其諸蓋莖皆用金銀及以頗梨毗琉璃等。于彼寶蓋復化種種寶花旒蘇嚴飾其蓋，所謂金花旒蘇、銀花旒蘇、毗琉璃花以為旒蘇、頗梨旒蘇、赤寶旒蘇、龍珠旒蘇、赤真珠花以為旒蘇，復以赤真珠網彌覆其上。又復化作鳩槃茶樂，出種種聲而用樂佛。復更化作一億八千萬眾寶色馬，調伏駿疾以駕其車。

爾時鳩槃茶等各乘寶車繞佛三匝，以七寶花而散佛上。爾時彼諸鳩槃茶等從車而下來至佛前，頭面禮已，復繞三匝，曲躬合掌住立一面，以偈贊曰：

「不增不減大牟尼，　　譬如須彌諸山王，　受此無上供養者，　　如來以得無畏故。　觀諸眾生但有名，　　及但

【現代漢語翻譯】現代漢語譯本爲了供養，他們幻化出一億八千萬個寶蓋，全部由七寶製成，包括金線寶蓋、銀線寶蓋、琉璃線眾寶之蓋、水晶珠線眾寶之蓋、赤真珠線眾寶之蓋、瑪瑙珠線眾寶之蓋、硨磲珠線眾寶之蓋。這些鳩槃茶（一種鬼神）在寶蓋上懸掛著各種顏色的寶旒，金線寶蓋配銀線旒蘇，銀線寶蓋配金線旒蘇，琉璃寶蓋配水晶旒蘇，水晶寶蓋配琉璃線旒蘇，赤真珠寶蓋配硨磲旒蘇，硨磲寶蓋配赤真珠線旒蘇，瑪瑙寶蓋配水晶旒蘇。他們還幻化出一億八千萬輛眾寶之車，顏色各異，極其奇妙，由金、銀、琉璃、水晶、真珠、硨磲、瑪瑙製成。在車上又幻化出一億八千萬個與車相連的寶蓋，每個寶蓋都有百子，蓋子的莖都用金銀以及水晶、琉璃等製成。在寶蓋上又幻化出各種寶花旒蘇來裝飾，包括金花旒蘇、銀花旒蘇、琉璃花旒蘇、水晶旒蘇、赤寶旒蘇、龍珠旒蘇、赤真珠花旒蘇，並用赤真珠網覆蓋其上。他們還幻化出鳩槃茶的音樂，發出各種聲音來供養佛陀。又幻化出一億八千萬匹各種顏色的寶馬，馴服而迅捷，用來駕車。當時，鳩槃茶等各自乘坐寶車繞佛三圈，並向佛散七寶花。然後，這些鳩槃茶從車上下來，來到佛前，頂禮佛足，再次繞佛三圈，彎腰合掌，站立在一旁，用偈頌讚嘆道：『不增不減的大牟尼（佛陀的尊稱），猶如須彌山王（眾山之王），接受這無上的供養，如來（佛陀的稱號）因為已經獲得無畏。觀察眾生，只是一個名稱，以及只是一個概念。』

【English Translation】 English version For the sake of offering, they transformed into one hundred and eighty million canopies, all made of the seven treasures, including gold-threaded canopies, silver-threaded canopies, lapis lazuli-threaded canopies of various treasures, crystal-beaded canopies of various treasures, red pearl-threaded canopies of various treasures, agate-beaded canopies of various treasures, and clam-beaded canopies of various treasures. These Kumbhandas (a type of spirit) hung various colored tassels on the canopies, with gold-threaded canopies having silver tassels, silver-threaded canopies having gold tassels, lapis lazuli canopies having crystal tassels, crystal canopies having lapis lazuli tassels, red pearl canopies having clam tassels, clam canopies having red pearl tassels, and agate canopies having crystal tassels. They also transformed into one hundred and eighty million chariots of various treasures, of various colors and extremely marvelous, made of gold, silver, lapis lazuli, crystal, pearls, clams, and agate. On the chariots, they further transformed one hundred and eighty million canopies connected to the chariots, each canopy having a hundred supports, the stems of the canopies all made of gold, silver, crystal, and lapis lazuli. On the canopies, they further transformed various jeweled flower tassels to adorn them, including gold flower tassels, silver flower tassels, lapis lazuli flower tassels, crystal tassels, red jewel tassels, dragon pearl tassels, and red pearl flower tassels, and covered them with a net of red pearls. They also transformed Kumbhanda music, emitting various sounds to make offerings to the Buddha. They further transformed one hundred and eighty million horses of various colors, tamed and swift, to pull the chariots. At that time, the Kumbhandas each rode their jeweled chariots, circumambulating the Buddha three times, and scattered seven-jeweled flowers upon the Buddha. Then, these Kumbhandas descended from their chariots, came before the Buddha, prostrated themselves at the Buddha's feet, circumambulated the Buddha three more times, bowed with palms together, and stood to one side, praising with verses: 'The Great Muni (an epithet for the Buddha), who neither increases nor decreases, is like Mount Sumeru (king of mountains), the one who receives this supreme offering, the Tathagata (another epithet for the Buddha) because he has attained fearlessness. Observing sentient beings, they are merely a name, and merely a concept.'

有用不取著，　導師以修寂滅定，　　是故智者無貢高。　牟尼知世猶如幻，　　亦如夢中受欲樂，　復似水月春時焰，　　如是觀察悉無餘。　譬如干城無有實，　　於十方求不可得，　其城無實但有名，　　佛見世法悉如是。　一切人天所供養，　　寶車寶蓋及音樂，　幢花旒蘇合掌等，　　世尊觀知如影響。　我等設是供養已，　　愿我當來得作佛，　亦愿我知世如夢，　　知已說法如世尊。　我等見諸苦惱者，　　生老病死之所逼，　愿知無死佛菩提，　　說令聞者得解脫。　于諸無智眾生所，　　愿得菩提為說法，　演說無有垢濁法，　　無道眾中為作導。」

爾時世尊知諸鳩槃茶等深生信已，現微笑相。爾時慧命馬勝比丘以偈問曰：

「佛非無因現微笑，　　不怪一切為希有，　如來不怪而現笑，　　我今愿聞此因緣。　一切天人皆有疑，　　見佛口中現微笑，　唯愿斷除諸疑網，　　演說世尊微笑事。　誰于正法得深信？　　誰能如法見慈父？　誰佛所贊行供養？　　人中勝者我願聞。　今日誰于有為行，　　見其過患能棄捨？　今日誰能住實際？　　清凈心者我願聞。　誰能降魔及眷屬？　　誰能令佛心欣喜？　誰能得深有為底？　　我願得

【現代漢語翻譯】現代漢語譯本如果執著于有用的事物，就無法達到解脫。導師通過修習寂滅禪定，所以智者不會驕傲自滿。牟尼（釋迦牟尼佛的尊稱）知道世間如幻象，也像夢中享受慾望的快樂，又像水中月亮和春天的熱氣，這樣觀察一切都無餘。譬如干城（海市蜃樓）沒有實體，在十方尋求都不可得，那城沒有實體只是個名字，佛陀看到世間萬法都是如此。一切人天所供養的，寶車、寶蓋和音樂，幢、花、旒蘇、合掌等等，世尊觀察知道它們都如影像一般。我們如果做了這些供養，愿我們將來能夠成佛，也愿我們知道世間如夢，知道後像世尊一樣說法。我們看到那些受苦惱的人，被生老病死所逼迫，愿我們能知道無死的佛菩提，說法讓聽聞的人得到解脫。對於那些沒有智慧的眾生，愿我們能得到菩提為他們說法，演說沒有污垢的法，在沒有道路的人群中作為引導。

這時，世尊知道鳩槃茶（一種鬼神）等深深地產生了信心，就現出微笑的相。這時，慧命馬勝比丘用偈頌問道：

『佛陀不是沒有原因就微笑，不驚怪一切稀有的事情，如來不驚怪而現出微笑，我今天希望聽到這其中的因緣。一切天人都感到疑惑，看到佛陀口中現出微笑，唯愿斷除這些疑惑，演說世尊微笑的事情。誰對正法能夠產生深信？誰能夠如法地看待慈父（佛陀）？誰是佛陀所讚歎的行供養者？人中勝者，我希望聽到。今天誰對於有為的修行，看到它的過患能夠捨棄？今天誰能夠安住于實際？清凈心的人，我希望聽到。誰能夠降伏魔及其眷屬？誰能夠讓佛陀心生歡喜？誰能夠得到有為的深層含義？我希望能夠聽到。』

【English Translation】 English version If one clings to what is useful, one cannot attain liberation. The Teacher, through the practice of the Samadhi of Cessation, is why the wise do not have arrogance. Muni (an epithet for Shakyamuni Buddha) knows the world is like an illusion, also like enjoying desires in a dream, and like the moon in water and the heat of spring; observing in this way, nothing remains. For example, a dry city (mirage) has no substance; seeking in the ten directions, it cannot be found. That city has no substance, only a name. The Buddha sees all worldly phenomena are like this. All that is offered by humans and gods, precious vehicles, precious canopies, and music, banners, flowers, tassels, palms together, etc., the World Honored One observes and knows they are all like reflections. If we have made these offerings, may we in the future become Buddhas, and may we also know the world is like a dream, and having known, preach the Dharma like the World Honored One. We see those who are suffering, oppressed by birth, old age, sickness, and death. May we know the deathless Bodhi of the Buddha, and preach so that those who hear may attain liberation. For those beings without wisdom, may we attain Bodhi to preach the Dharma for them, expounding the Dharma without defilement, and be a guide among those without a path.

At that time, the World Honored One, knowing that the Kumbhandas (a type of ghost) and others had deeply generated faith, manifested a smiling countenance. At that time, the Venerable Ashvajit Bhikshu asked in verse:

'The Buddha does not smile without a reason, not marveling at all that is rare. The Tathagata smiles without marveling; I now wish to hear the cause of this. All gods and humans have doubts, seeing the Buddha smile from his mouth. May you dispel all these doubts and explain the matter of the World Honored One's smile. Who can have deep faith in the Right Dharma? Who can see the compassionate father (the Buddha) in accordance with the Dharma? Who is praised by the Buddha for making offerings? I wish to hear about the best among humans. Today, who, regarding conditioned practices, can see their faults and abandon them? Today, who can abide in reality? I wish to hear about the one with a pure mind. Who can subdue Mara and his retinue? Who can make the Buddha's heart rejoice? Who can attain the deep meaning of conditioned existence? I wish to hear.'

聞斷疑心。　一切大眾合掌住，　　為聞如來笑因緣，　愿斷一切眾生疑，　　兩足尊者說彼記。」

爾時世尊以偈答慧命馬勝言：

「善哉馬勝問是義，　　汝於世間大利益。　以汝問笑因緣故，　　諦聽馬勝我今說。　鳩槃茶眾供養我，　　于寂滅法心得住，　彼等見我不驚怪，　　心生希有起愿求。　彼等今日供養我，　　其心簡擇寂滅法，　以深心信起大悲，　　于失道者能作道。　愍眾生故供養我，　　為失道者起慈心，　此等賢智作是已，　　得舍鬼身生忉利。　天主恒以慈悲心，　　在天數數教導彼，　彼于諸法得無疑，　　得為帝釋親眷屬。　彼于無量恒沙劫，　　一一國土行佛行，　被大弘誓堅固鎧，　　供養具大正法者。　彼于無量諸國土，　　心無疲倦令清凈，　利益大眾作導師，　　當得作佛號不怪。　彼于諸國行行時，　　是國人必知成佛，　以此方便未來世，　　雖度眾生無怪心。　為求無上安隱道，　　凈諸國土都不怪，　于所作事心無著，　　于大菩提亦如是。　所問笑因我已答，　　眾生疑心皆得斷，　大眾離疑得欣喜，　　以定得知彼供養。」

乾闥婆授記品第九

爾時復有三億六千萬乾闥婆眾，見諸阿修羅

【現代漢語翻譯】現代漢語譯本聽聞之後，斷除心中的疑惑。一切大眾合掌而立，爲了聽聞如來發笑的因緣，愿能斷除一切眾生的疑惑，請兩足尊者（佛的尊稱）宣說其中的緣由。

這時，世尊用偈語回答慧命馬勝（佛弟子名）說：

『善哉，馬勝，你問的這個問題很有意義，你對世間有很大的利益。因為你問我發笑的因緣，仔細聽著，馬勝，我現在就告訴你。鳩槃茶（一種鬼神）眾供養我，他們對於寂滅之法心有所住。他們看到我沒有感到驚怪，心中生起稀有之感，並有所祈求。他們今天供養我，他們的心在選擇寂滅之法，以深切的信心生起大悲心，對於迷失道路的人能夠指引方向。他們因為憐憫眾生而供養我，為迷失道路的人發起慈悲之心，這些賢明有智慧的人做了這些事之後，得以捨棄鬼身，轉生到忉利天（欲界六天之一）。天主（帝釋天）常常以慈悲之心，在天上多次教導他們，他們對於諸法不再有疑惑，得以成為帝釋天的親眷屬。他們將在無量恒河沙劫的時間裡，在每一個國土修行佛的行跡，身披大弘誓的堅固鎧甲，供養具有大正法的人。他們將在無量諸國土中，心無疲倦地令其清凈，利益大眾，作為導師，將來會成佛，佛號為不怪。他們在各個國土修行時，那個國家的人必定知道他們將成佛，以此方便，在未來世，即使度化眾生也不會有怪異之心。爲了尋求無上安穩之道，清凈各個國土都不會感到怪異，對於所做的事情心中沒有執著，對於大菩提也是如此。我已回答了你所問的發笑因緣，眾生的疑惑都得以斷除，大眾消除疑惑，感到欣喜，通過禪定知道他們的供養。』

乾闥婆（天神名）授記品第九

這時，又有三億六千萬乾闥婆眾，看到諸阿修羅（一種惡神）

【English Translation】 English version Having heard, they dispel the doubts in their hearts. All the assembly stood with palms together, to hear the cause of the Tathagata's laughter, Wishing to dispel all doubts of sentient beings, may the Two-Footed Honored One (an epithet for the Buddha) explain the reason for it.

At that time, the World Honored One answered the wise life Ma Sheng (a disciple of the Buddha) with a verse:

'Excellent, Ma Sheng, your question is meaningful, you bring great benefit to the world. Because you ask about the cause of my laughter, listen carefully, Ma Sheng, I will now tell you. The Kumbhanda (a type of ghost) assembly made offerings to me, their minds dwelling in the Dharma of Nirvana. They saw me without being startled, and a rare feeling arose in their hearts, and they made a request. Today they make offerings to me, their minds are choosing the Dharma of Nirvana, With deep faith, they generate great compassion, and can guide those who have lost their way. They make offerings to me out of compassion for sentient beings, and generate compassion for those who have lost their way, After these wise and virtuous people have done these things, they are able to abandon their ghost bodies and be reborn in Trayastrimsa Heaven (one of the six heavens of the desire realm). The Lord of Heaven (Indra) often teaches them with a compassionate heart, repeatedly in the heavens, They no longer have doubts about all dharmas, and are able to become relatives of Indra. They will practice the Buddha's path in every land for countless kalpas of Ganges sands, Wearing the firm armor of great vows, they will make offerings to those who possess the great and true Dharma. They will purify countless lands without fatigue, Benefiting the masses, acting as guides, they will become Buddhas in the future, with the Buddha name 'Not Strange'. When they practice in various lands, the people of that country will surely know that they will become Buddhas, With this skillful means, in the future, even if they are guiding sentient beings, there will be no strange feelings. Seeking the supreme path of peace and tranquility, purifying all lands without feeling strange, Their minds are not attached to what they do, and it is the same for great Bodhi. I have answered the cause of my laughter that you asked, the doubts of sentient beings are all dispelled, The assembly has eliminated their doubts and feel joyful, and through meditation they know of their offerings.'

Chapter Nine: The Prophecy of the Gandharvas (a type of celestial being)

At that time, there were also three hundred and sixty million Gandharva assemblies, seeing the Asuras (a type of evil spirit)

、迦樓羅、龍女、龍王、鳩槃茶等，供養世尊聞受記已，稱其心意欣喜踴悅，生希有心得未曾有，嘆言：「希有未曾有事。乃至如來所說法界無有變異而示有作善根增長，雖無作者而示作業。」彼乾闥婆等於此法中如是知已，于如來所心生尊重，發阿耨多羅三藐三菩提心。彼欣喜已為供佛故，化作三億六千萬頭㖶羅婆那大龍象王，皆有六牙。一一牙上化作七池，一一池中化七蓮花，一一蓮花化作千葉，一一葉上化七玉女，一一葉間化七侍女，以天諸寶為莊嚴具而用莊飾，復執天香而用供養。復於一一㖶羅婆那象王頭上化作三億六千萬蓋，七寶旒蘇懸蓋四邊，七寶羅網以覆蓋上。復於一一㖶羅婆那象王頭上化作三億六千萬帳，皆是諸天妙香所成，繒彩旒蘇懸帳四邊。化作三億六千萬頭㖶羅婆那大象王已，彼乾闥婆等各乘其象鼓天音樂，于虛空中旋繞如來三十六匝，以天旃檀末、天沉水末、天多摩羅葉末、天真金末、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、波樓沙花、摩訶波樓沙花、迦迦羅婆花、摩訶迦迦羅婆花，又復化作七寶之花而散佛上。彼乾闥婆等散香花時，是香花氣逆風順風縱橫皆去。復雨種種天妙香水，雨香水時于迦毗羅城縱廣正等六十由旬皆成香泥。其香泥氣，充滿三千大千世界，其中眾生聞香

{ "translations": [ "現代漢語譯本：迦樓羅（一種神鳥）、龍女、龍王、鳩槃茶（一種守護神）等，供養世尊並聽聞授記后，都感到心滿意足，歡喜踴躍，生起稀有的、前所未有的感受，感嘆道：『真是稀有，前所未有的事情。乃至如來所說的法界沒有變異，卻示現出善根增長，雖然沒有作者，卻示現出作業。』那些乾闥婆（一種天神）等在此法中如此理解后，對如來心生尊重，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。他們歡喜之後，爲了供養佛陀，化現出三億六千萬頭㖶羅婆那（一種大象）大象王，每頭都有六根象牙。每一根象牙上化現出七個池塘，每一個池塘中化現出七朵蓮花，每一朵蓮花化現出一千片花瓣，每一片花瓣上化現出七位玉女，每一片花瓣之間化現出七位侍女，用天上的各種珍寶作為裝飾品來裝飾，又拿著天上的香來供養。又在每一頭㖶羅婆那象王的頭上化現出三億六千萬個寶蓋，用七寶的流蘇懸掛在寶蓋的四邊，用七寶的羅網覆蓋在上面。又在每一頭㖶羅婆那象王的頭上化現出三億六千萬個帳篷，都是用天上的美妙香料製成，用絲綢綵帶的流蘇懸掛在帳篷的四邊。化現出三億六千萬頭㖶羅婆那大象王之後，那些乾闥婆等各自乘坐著大象，敲擊著天上的音樂，在虛空中圍繞如來三十六圈，用天上的旃檀末、天上的沉水末、天上的多摩羅葉末、天上的真金末、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、波樓沙花、摩訶波樓沙花、迦迦羅婆花、摩訶迦迦羅婆花，又化現出七寶的花朵散在佛陀身上。那些乾闥婆等散香花時，這些香花的氣味逆風順風都能飄散。又降下各種天上的美妙香水，降香水時，在迦毗羅城縱橫六十由旬的範圍內都變成了香泥。這香泥的氣味，充滿了三千大千世界，其中的眾生聞到香氣", "現代漢語譯本：都感到身心安樂，沒有疾病，沒有煩惱，沒有憂愁，沒有痛苦，沒有飢餓，沒有乾渴，沒有寒冷，沒有炎熱，沒有恐怖，沒有驚慌，沒有嗔恨，沒有嫉妒，沒有愚癡，沒有傲慢，沒有諂媚，沒有虛偽，沒有邪見，沒有疑惑，沒有猶豫，沒有貪婪，沒有吝嗇，沒有憤怒，沒有怨恨，沒有爭鬥，沒有誹謗，沒有欺騙，沒有虛妄，沒有不善，沒有惡行，沒有不凈，沒有污穢，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，沒有不悅，沒有不快，沒有不適，沒有不寧，沒有不安，沒有不樂，沒有不喜，

氣者，皆悉不退阿耨多羅三藐三菩提。奏音樂時，其諸音聲遍滿三千大千世界，其中眾生聞此聲者亦得不退阿耨多羅三藐三菩提。如是一一諸乾闥婆，各於三億六千萬象王頭上設其供養，令諸玉女有作樂者、有作歌者、有作舞者。彼諸玉女作歌舞時，令諸大眾一心觀望。復有玉女動身手者、散旃檀末者、散沉水末者，廣作供養如阿修羅所設之事等無異也。

爾時乾闥婆等各乘㖶羅婆那大象王頭，于虛空中繞佛三十六匝已，各從象下復繞三匝，頭面禮佛曲躬合掌，在一面住，以偈贊曰：

「世尊勝慧出有頂，　　自既出已復度他，　一切世間無如佛，　　相好光顏極端正。　人中最妙無邊稱，　　示現世間不思議，　不見一法性相異，　　而令眾生住于善。　無有變異真如法，　　但有言說無餘義，　無有用事及用者，　　雖然佛化諸群生。　不來不去亦不生，　　佛能演說如是法，　雖說諸法體性空，　　世雄而令修習道。　無有一法能自作，　　世間明者說有作，　諸法各各不覺知，　　世尊示現一切作。　如車多集眾分支，　　彼支不知自能作，　其車功用現可見，　　佛說諸法亦如是。　諸法各各不相教，　　亦不迭互相覺寤，　一切亦復不相依，　　法本不生亦不死。

【現代漢語翻譯】現代漢語譯本這些乾闥婆（Gandharva，天神的一種）都將不會退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。當他們演奏音樂時，那些聲音遍佈三千大千世界，其中聽到這些聲音的眾生也將不會退轉于阿耨多羅三藐三菩提。像這樣，每一位乾闥婆都在三億六千萬象王頭上設定供養，讓那些玉女有的演奏音樂，有的唱歌，有的跳舞。當這些玉女唱歌跳舞時，讓所有大眾一心觀看。還有玉女揮動手臂，散佈旃檀末（candana，一種香木粉末），散佈沉水末（agaru，一種香木粉末），廣泛地進行供養，就像阿修羅（Asura，一種神）所做的事情一樣，沒有任何差別。那時，乾闥婆等各自乘坐㖶羅婆那（Airavana）大象王頭，在虛空中繞佛三十六圈后，各自從象上下來，又繞三圈，頭面禮佛，彎腰合掌，站在一邊，用偈頌讚嘆道：『世尊的殊勝智慧超越一切，自己已經解脫，又度化他人，整個世間沒有誰能像佛陀一樣，相貌美好，光彩照人，極其端正。您是人中最殊勝的，擁有無邊的稱讚，在世間展現不可思議的境界，看不到任何一法的自性與現象有所不同，卻能讓眾生安住于善。真如之法沒有變異，只有言說，沒有其他意義，沒有能用之事和能用之人，雖然佛陀教化一切眾生。不來不去，也不生不滅，佛陀能夠演說這樣的法，雖然說諸法體性是空，世間的雄者卻能讓眾生修習道。沒有一法能夠自己產生，世間的智者說有產生，諸法各自沒有覺知，世尊卻示現一切的產生。就像車子由許多部分組成，那些部分不知道自己能夠產生作用，但車子的功用卻顯而易見，佛陀所說的諸法也是如此。諸法各自不互相教導，也不互相覺悟，一切也不互相依賴，法的本性不生也不死。』

【English Translation】 English version These Gandharvas (a type of celestial being) will all not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment). When they play music, those sounds fill the three thousand great thousand worlds, and the beings who hear these sounds will also not regress from Anuttara-samyak-sambodhi. In this way, each Gandharva sets up offerings on the heads of three hundred and sixty million elephant kings, having celestial maidens play music, sing, and dance. When these celestial maidens sing and dance, they cause all the assembly to watch with one mind. There are also celestial maidens who move their hands, scatter candana powder (a type of fragrant wood powder), and scatter agaru powder (a type of fragrant wood powder), making extensive offerings, just like the things done by Asuras (a type of deity), without any difference. At that time, the Gandharvas and others each rode on the heads of Airavana (a great elephant king), circled the Buddha thirty-six times in the sky, and then each descended from the elephants, circled three more times, bowed their heads to the Buddha, folded their palms, and stood to one side, praising with verses: 'The World Honored One's supreme wisdom surpasses all, having liberated oneself, you also liberate others. There is no one in the entire world like the Buddha, with beautiful features, radiant light, and extreme uprightness. You are the most excellent among humans, possessing boundless praise, manifesting inconceivable realms in the world, not seeing any difference between the nature and appearance of any dharma, yet enabling beings to abide in goodness. The Dharma of Suchness has no change, there is only speech, no other meaning, there is no action and no actor, although the Buddha teaches all beings. Neither coming nor going, neither birth nor death, the Buddha is able to expound such Dharma, although saying that the nature of all dharmas is empty, the hero of the world enables beings to practice the path. There is no dharma that can arise by itself, the wise in the world say there is arising, each dharma has no awareness, yet the World Honored One manifests all arising. Just like a chariot is composed of many parts, those parts do not know that they can produce function, but the function of the chariot is clearly visible, the dharmas spoken by the Buddha are also like this. Dharmas do not teach each other, nor do they awaken each other, everything does not rely on each other, the nature of dharma is neither born nor dies.'

佛為世諦如是說，　　世諦諸法不全無，　如世諦法體性住，　　如是知已為眾說。　世尊如是說諸法，　　大悲所作甚奇特，　諸法體性不可見，　　如來方便說其性。　我等愿作無邊稱，　　具百福相大導師，　大悲利益諸世間，　　愿作世親如今佛。　我等愿于闇障者，　　隨順貪駃欲流者，　渴愛所纏百苦者，　　救濟度脫如世尊。　我等愿于眾苦者，　　不見彼岸魔縛者，　走如猿猴輕躁者，　　救濟度脫如世尊。　我等愿於盲冥者，　　六趣往來疲勞者，　於己自壞業果者，　　救濟度脫如世尊。」

爾時世尊知彼三億六千萬乾闥婆眾深生信已，現微笑相。爾時慧命馬勝比丘以偈問曰：

「無邊威德現微笑，　　導師如是非無因。　愿佛速說此因緣，　　斷除眾生諸疑網。　今見世尊微笑已，　　大眾皆悉為疑網，　一切愿聞微笑義，　　唯愿大悲斷眾疑。　誰于佛法生敬信？　　能得離於諸疑網？　佛知眾生深信已，　　人天勝者故現笑。　誰有智慧能隨順，　　如來所說真如法，　知其念慧解行已？　　在大眾中現微笑。　一切大眾無異心，　　唯欲樂聞雄猛說，　合十指掌在首頂，　　一心瞻仰如來面。　離諸穢濁無憂慮，　　世眼現在故

【現代漢語翻譯】現代漢語譯本佛陀爲了世俗諦（samvrti-satya，相對真理）是這樣說的，世俗諦的諸法並非完全不存在。如同世俗諦的法體性存在，這樣理解后才為眾生宣說。世尊如此宣說諸法，這是大悲心所作，非常奇特。諸法的體性是不可見的，如來以方便法門來說明其體性。我們愿成為無邊的稱讚，具足百種福德相的大導師。以大悲心利益世間，愿像現在的佛陀一樣成為世間的親人。我們愿對於那些被黑暗遮蔽的人，那些順從貪慾河流的人，那些被渴愛纏繞遭受百般痛苦的人，像世尊一樣救濟他們，使他們解脫。我們愿對於那些身處眾苦的人，那些看不見彼岸被魔所束縛的人，那些像猿猴一樣輕浮躁動的人，像世尊一樣救濟他們，使他們解脫。我們愿對於那些盲目無知的人，那些在六道輪迴中疲憊不堪的人，那些因自己的惡業而自毀的人，像世尊一樣救濟他們，使他們解脫。

那時，世尊知道那三億六千萬乾闥婆（gandharva，天樂神）眾生起了深厚的信心，就現出微笑的相。那時，慧命馬勝比丘（Asvajit，佛陀的弟子）用偈頌問道：

『無邊威德的導師，您現出微笑，必定不是沒有原因的。愿佛陀迅速說出這其中的因緣，斷除眾生的一切疑惑。現在看到世尊微笑，大眾都產生了疑惑。一切眾生都想聽聞微笑的含義，唯愿大悲的佛陀斷除眾生的疑惑。誰對佛法生起敬信？能夠脫離一切疑惑？佛陀知道眾生深信之後，人天中殊勝的佛陀才現出微笑。誰有智慧能夠隨順如來所說的真如法（tathata，事物的真實本性）？知道他們的念、慧、解、行之後？才在大眾中現出微笑。一切大眾都沒有異心，都想聽聞雄猛的佛陀宣說。合起十指放在頭頂，一心瞻仰如來的面容。遠離一切污穢和憂慮，世間的眼睛現在看著您。』

【English Translation】 English version The Buddha spoke thus about the conventional truth (samvrti-satya), the phenomena of conventional truth are not entirely non-existent. Just as the nature of the phenomena of conventional truth exists, having understood this, it is then spoken to the beings. The World Honored One thus speaks of all phenomena, this is done out of great compassion, it is very wondrous. The nature of all phenomena is invisible, the Tathagata (Buddha) uses skillful means to explain its nature. We wish to become boundless praise, a great guide possessing a hundred blessings. With great compassion benefiting the world, we wish to be like the present Buddha, a relative to the world. We wish for those who are obscured by darkness, those who follow the stream of desire, those who are entangled by craving and suffer a hundred kinds of pain, to be rescued and liberated like the World Honored One. We wish for those who are in the midst of suffering, those who cannot see the other shore and are bound by Mara (demon), those who are as restless as monkeys, to be rescued and liberated like the World Honored One. We wish for those who are blind and ignorant, those who are exhausted from wandering in the six realms of existence, those who destroy themselves through their own karma, to be rescued and liberated like the World Honored One.

At that time, the World Honored One, knowing that the three hundred and sixty million Gandharvas (celestial musicians) had developed deep faith, showed a smiling countenance. At that time, the venerable Asvajit (one of the Buddha's first five disciples) asked in verse:

'The guide of boundless power and virtue, you show a smile, surely it is not without cause. May the Buddha quickly explain the cause of this, to dispel all doubts of beings. Now seeing the World Honored One smile, the assembly is filled with doubt. All beings wish to hear the meaning of the smile, may the compassionate Buddha dispel all doubts. Who has developed respect and faith in the Buddha's teachings? Who can be free from all doubts? The Buddha, knowing that beings have deep faith, the supreme one among humans and gods, then shows a smile. Who has the wisdom to follow the true nature of reality (tathata) as spoken by the Tathagata? Knowing their mindfulness, wisdom, understanding, and practice? Only then does he show a smile in the assembly. The entire assembly has no other thought, they all wish to hear the courageous speech of the Buddha. Joining their palms together and placing them on their heads, they gaze with one mind at the face of the Tathagata. Free from all defilements and worries, the eyes of the world are now looking at you.'

欣喜，　為除一切心疑惑，　　愿大悲說笑因緣。」

爾時世尊以偈答慧命馬勝言：

「我所現笑為世故，　　善哉汝問正是時，　大眾善根當增長，　　為我微笑授記事。　馬勝諦聽我所說，　　導師所現此微笑，　我今當正說彼義，　　汝應欣喜聽我說。　乾闥婆王敬信佛，　　其心清凈生欣喜，　依于實法入法已，　　于佛正法生希奇。　諸法寂滅安不動，　　此等大眾趣實際，　如乾闥城如是入，　　供養於我無有等。　如是諸法無有生，　　一切亦復不盡滅，　大眾思惟如幻住，　　未能解了生疑惑。　不可說法方便說，　　我以真實故如是，　彼等入我正法已，　　乘大龍象供養佛。　觀察菩提無生滅，　　乾闥婆王供養我，　悲愍愚迷眾生等，　　是故求大一切智。　彼等發願當作佛，　　令諸愚迷失智者，　入真實法安住已，　　使得不死寂滅句。　此等作是供養已，　　舍離鬼身心喜悅，　定得往生天宮中，　　恒與帝釋相親近。　得值多億那由他，　　供養無垢諸善逝，　從一佛剎至一剎，　　于諸佛所得聞法。　彼等修凈佛行已，　　所得佛土亦清凈，　化無量眾發道心，　　令其增長佛種子。　知諸世間性空已，　　亦以此法教導

【現代漢語翻譯】現代漢語譯本『欣喜，爲了消除一切心中的疑惑，愿大慈大悲的佛陀解說微笑的因緣。』這時，世尊用偈頌回答慧命馬勝（Ashvajit，佛陀的弟子）說：『我所展現的微笑是爲了世間眾生，你問得很好，正是時候，大眾的善根應當增長，這是我微笑所要授記的事情。馬勝，仔細聽我說，導師所展現的這個微笑，我現在將要正確地解釋它的含義，你應該歡喜地聽我說。乾闥婆王（Gandharva King，天神）敬信佛陀，他的心清凈而生歡喜，依靠真實的佛法進入佛法之後，對佛陀的正法生起稀有之感。諸法寂滅，安穩不動，這些大眾趨向實際的真理，如同進入乾闥婆城（Gandharva city，海市蜃樓）一樣，供養我無與倫比。像這樣，諸法沒有生起，一切也並非完全滅盡，大眾思惟諸法如幻象般存在，未能理解而產生疑惑。不可說的法，用方便法來說，我因為真實的原因才這樣，他們進入我的正法之後，乘坐大龍象供養佛陀。觀察菩提（Bodhi，覺悟）沒有生滅，乾闥婆王供養我，悲憫愚昧迷惑的眾生，因此求得大智慧。他們發願要成佛，讓那些愚昧迷失智慧的人，進入真實的佛法安住之後，得到不死寂滅的境界。他們這樣供養之後，捨棄鬼身，心中喜悅，必定能夠往生天宮之中，常常與帝釋（Indra，天神之王）親近。能夠遇到多億那由他（Nayuta，數量單位）的佛陀，供養無垢的諸善逝（Sugata，佛陀的稱號），從一個佛剎（Buddha-kshetra，佛的國土）到另一個佛剎，在諸佛那裡聽聞佛法。他們修習清凈的佛行之後，所得到的佛土也清凈，教化無量眾生髮菩提心，讓他們增長佛的種子。知道諸世間的本性是空之後，也用這個法教導他們。

【English Translation】 English version 'Rejoice, in order to dispel all doubts in the heart, may the greatly compassionate one explain the cause of the smile.' At that time, the World Honored One answered the venerable Ashvajit (慧命馬勝) with a verse: 'My smile is shown for the sake of the world, your question is excellent and timely, The good roots of the assembly should increase, this is the matter of prediction for my smile. Ashvajit, listen carefully to what I say, this smile shown by the teacher, I will now correctly explain its meaning, you should joyfully listen to me. The Gandharva King (乾闥婆王) reveres and believes in the Buddha, his heart is pure and joyful, Relying on the true Dharma and entering the Dharma, he feels a sense of wonder towards the Buddha's true Dharma. All dharmas are tranquil and unmoving, this assembly is heading towards the actual truth, Like entering the Gandharva city (乾闥婆城), they offer to me without equal. Like this, all dharmas have no arising, and everything is not completely extinguished, The assembly thinks that dharmas exist like illusions, unable to understand and thus doubts arise. The unspeakable Dharma is spoken through expedient means, I am like this because of the truth, After they enter my true Dharma, they ride great dragon elephants to make offerings to the Buddha. Observing that Bodhi (菩提) has no arising or ceasing, the Gandharva King makes offerings to me, Compassionate towards the ignorant and deluded beings, therefore they seek great wisdom. They vow to become Buddhas, to allow those who are ignorant and have lost their wisdom, To enter the true Dharma and abide in it, and attain the state of deathless tranquility. After making these offerings, they abandon their ghost bodies and their hearts are joyful, They will surely be reborn in the heavenly palace, always close to Indra (帝釋). They will be able to meet many billions of Nayutas (那由他) of Buddhas, and make offerings to the immaculate Sugatas (善逝), From one Buddha-kshetra (佛剎) to another, they will hear the Dharma from the Buddhas. After cultivating pure Buddha practices, the Buddha-lands they obtain will also be pure, They will transform countless beings to awaken the Bodhi mind, and allow their Buddha seeds to grow. Knowing that the nature of all worlds is empty, they will also teach them with this Dharma.

他，　令眾安住一切智，　　住世無量那由劫。　彼佛同號無邊慧，　　一一諸佛住於世，　皆悉無量那由劫，　　演說佛道令他聞。」　如是釋迦牟尼佛，　　說乾闥婆供養報，　與其授記令得聞，　　馬勝所問笑因緣。　大眾聞已皆欣喜，　　知彼佛記甚可樂，　聞是無等佛記已，　　皆悉歸依釋迦文。◎

大寶積經卷第六十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十五

北齊三藏那連提耶舍譯

菩薩見實會第十六之五◎夜叉授記品第十

爾時復有八億夜叉，見諸阿修羅、伽樓羅、龍女、龍王、鳩槃荼、乾闥婆等，供養如來聞授記已，欣喜踴悅皆得稱心，生希有心得未曾有。知佛世尊智慧無盡最尊最勝無所掛礙不可思議，復更得聞法門次第。于佛世尊作導師想，復于佛所作無盡慧想。彼諸夜叉知佛智慧無有盡已，于佛正法生愛樂心。彼于佛法甚愛樂已，為供養故發勤精進，亦以偈贊曰：

「我等今贊利世者，　　以佛智力具足故，　無盡無量如大海，　　故人師子身無等。　須彌可得知輕重，　　虛空可得知廣狹，　如來所有智慧力，　　一切不能得測量。　知諸眾生敬信心，　　是故應受皆已度，　于其度者知所

【現代漢語翻譯】現代漢語譯本他（指佛陀），令眾生安住於一切智慧，住世的時間長達無量那由他（nayuta，數量單位，指極大的數目）劫。那位佛陀的稱號是無邊慧（無邊智慧），每一位佛陀住世，都長達無量那由他劫，演說佛道讓眾生聽聞。如同釋迦牟尼佛，講述乾闥婆（Gandharva，天神，以音樂為食）供養的果報，併爲他們授記讓他們聽聞，以及馬勝（Ashvajit，佛陀弟子）所問的微笑因緣。大眾聽聞后都非常歡喜，知道佛陀的授記非常令人喜悅，聽聞這無與倫比的佛陀授記后，都歸依了釋迦文（釋迦牟尼佛）。

    《大寶積經》卷第六十四

大正藏第 11 冊 No. 0310 《大寶積經》

    《大寶積經》卷第六十五

    北齊三藏那連提耶舍譯

    菩薩見實會第十六之五◎夜叉授記品第十

    那時，又有八億夜叉（Yaksa，守護神），看到阿修羅（Asura，好戰的神）、伽樓羅（Garuda，金翅鳥神）、龍女、龍王、鳩槃荼（Kumbhanda，守宮神）、乾闥婆等，供養如來並聽聞授記后，都歡喜踴躍，內心感到滿足，生起稀有之心，覺得前所未有。他們知道佛世尊的智慧無盡，最尊貴最殊勝，沒有任何障礙，不可思議，又聽聞了佛法的次第。他們把佛世尊看作導師，又認為佛陀具有無盡的智慧。這些夜叉知道佛陀的智慧沒有窮盡后，對佛陀的正法生起了愛樂之心。他們對佛法非常愛樂后，爲了供養佛陀而發奮精進，也用偈頌讚嘆說：

『我們現在讚歎利益世間的人，因為佛陀的智慧力量具足，無盡無量如同大海，所以人中獅子（指佛陀）的身體無與倫比。須彌山（Sumeru，佛教中的聖山）可以知道輕重，虛空可以知道廣狹，如來所有的智慧力量，一切都不能夠測量。知道一切眾生敬信的心，所以應該被度化的都已度化，對於那些被度化的人，知道他們所

【English Translation】 English version He (referring to the Buddha), Causes all beings to dwell in all wisdom, Abiding in the world for immeasurable nayuta (a large number) kalpas. That Buddha's name is Boundless Wisdom, Each Buddha dwells in the world, For immeasurable nayuta kalpas, Expounding the Buddha's path for others to hear. Like Shakyamuni Buddha, Speaking of the rewards of Gandharva (a celestial being, nourished by music) offerings, And bestowing predictions upon them for them to hear, And the cause of the smile that Ashvajit (a disciple of the Buddha) inquired about. The assembly, having heard this, were all delighted, Knowing that the Buddha's predictions were very joyful, Having heard these unparalleled Buddha predictions, They all took refuge in Shakyamuni (Shakyamuni Buddha).

    The Great Treasure Trove Sutra, Volume 64

Tripitaka No. 0310, Volume 11, The Great Treasure Trove Sutra

    The Great Treasure Trove Sutra, Volume 65

    Translated by Tripitaka Narendrayasha of Northern Qi

    Chapter 16, Section 5 of the Bodhisattva's Vision of Reality ◎ Chapter 10, The Prediction of the Yakshas

    At that time, there were also eight hundred million Yakshas (guardian spirits), who, seeing the Asuras (belligerent deities), Garudas (mythical bird-like creatures), dragon maidens, dragon kings, Kumbhandas (demon dwarfs), Gandharvas, etc., making offerings to the Tathagata and hearing the predictions, were all joyful and elated, their hearts filled with satisfaction, giving rise to a rare and unprecedented feeling. They knew that the World Honored Buddha's wisdom was inexhaustible, most noble, most supreme, without any obstacles, and inconceivable, and they also heard the order of the Dharma. They regarded the World Honored Buddha as their guide, and also thought that the Buddha possessed inexhaustible wisdom. These Yakshas, knowing that the Buddha's wisdom was without end, developed a love for the Buddha's true Dharma. After developing a great love for the Dharma, they diligently exerted themselves to make offerings to the Buddha, and also praised him with verses, saying:

'We now praise the one who benefits the world, Because the Buddha's wisdom and power are complete, Inexhaustible and immeasurable like the great ocean, Therefore, the Lion among men (referring to the Buddha) is unparalleled. Mount Sumeru (a sacred mountain in Buddhism) can be known in terms of weight, The void can be known in terms of breadth, The Tathagata's wisdom and power, Cannot be measured by anything. Knowing the respectful and faithful hearts of all beings, Therefore, those who should be liberated have been liberated, For those who have been liberated, knowing what

趣，　　故佛無比亦無等。　隨彼所修善惡界，　　一切生處受其身，　知彼根信所應受，　　故佛無比亦無等。　貪慾惡行瞋恚行，　　及以癡行佛悉知，　憍慢嫉妒亦如是，　　故佛無比亦無等。　眾生於此多所失，　　如來善知彼業道，　世尊知彼甚捷利，　　故佛無比亦無等。　善逝善見諸世間，　　隨其方面所失者，　及以語言所喪失，　　世尊見彼悉無餘。　於六道中幾時住，　　隨彼多少所受苦，　及其所受種種身，　　世尊一切悉知見。　隨其煩惱力所起，　　造作方便及與業，　隨業所受種種苦，　　導師一切悉了知。　隨其所求解脫道，　　于佛法中已出家，　精勤修學聖道已，　　盡諸煩惱佛悉知。　于佛法中有凡夫，　　雖得出家不知義，　誹謗明人微妙法，　　世尊亦復善見彼。　彼諸誹謗正法人，　　業行所得眾苦惱，　隨其地獄久近住，　　如來亦能具足知。　于佛深得敬信已，　　出家受持正法藏，　觀察諸法皆悉空，　　斷除一切諸有道。　不願一切諸趣身，　　觀察此身猶如幻，　知諸音聲亦如響，　　堅住道者佛亦知。　讚歎無等大導師，　　我今所得福德聚，　以此福德愿成佛，　　亦愿眾產生自然。」

爾時世

【現代漢語翻譯】現代漢語譯本因為佛陀的智慧和能力是無與倫比的，所以佛陀是無比的，也是無等的。根據眾生所修的善惡業，他們在一切輪迴之處承受相應的身體，佛陀知道他們根性和信仰所應承受的果報，所以佛陀是無比的，也是無等的。貪慾、惡行、嗔恚的行為，以及愚癡的行為，佛陀全部知曉；驕慢和嫉妒也是如此，所以佛陀是無比的，也是無等的。眾生在這些方面常常迷失，如來善於知曉他們的業力之道，世尊知道這些非常迅速和清晰，所以佛陀是無比的，也是無等的。善逝（佛陀的稱號）善於觀察世間，知道眾生在哪些方面迷失，以及在語言上造成的損失，世尊完全知曉這一切。眾生在六道輪迴中停留的時間，所受苦難的多少，以及所受的各種身體，世尊全部知曉。根據煩惱的力量所引發的，眾生所造作的方法和業力，以及隨業力所受的各種痛苦，導師（佛陀）全部了知。根據眾生所求解脫的道路，那些在佛法中出家，精勤修學聖道，最終斷除一切煩惱的人，佛陀全部知曉。在佛法中，有凡夫俗子，雖然出家卻不理解佛法的真義，誹謗那些明理之人所說的微妙佛法，世尊也善於觀察他們。那些誹謗正法的人，因其業行所受的各種痛苦，以及在地獄中停留的時間長短，如來也完全知曉。那些對佛陀深具敬信，出家受持正法寶藏，觀察諸法皆是空性，斷除一切輪迴之道的人。他們不願再受任何輪迴之身，觀察此身猶如幻象，知道一切聲音也如迴響，這些堅守正道的人，佛陀也知曉。讚歎無比偉大的導師（佛陀），我今所獲得的福德，愿以此福德成就佛果，也愿一切眾生都能自然成就佛道。爾時世尊...

【English Translation】 English version Because the Buddha's wisdom and abilities are unparalleled, the Buddha is incomparable and unequaled. According to the good and bad deeds that beings cultivate, they receive corresponding bodies in all places of rebirth. The Buddha knows the karmic consequences they should receive based on their roots and faith, therefore the Buddha is incomparable and unequaled. The Buddha knows all about greed, evil actions, anger, and ignorance; arrogance and jealousy are also known, therefore the Buddha is incomparable and unequaled. Beings often get lost in these aspects, the Tathagata (Buddha's title) is skilled in knowing their paths of karma, the World Honored One knows these very quickly and clearly, therefore the Buddha is incomparable and unequaled. The Sugata (Buddha's title) is skilled in observing the world, knowing in which aspects beings are lost, and the losses caused by language, the World Honored One knows all of this completely. The time beings spend in the six realms of reincarnation, the amount of suffering they endure, and the various bodies they receive, the World Honored One knows all of this. According to the power of afflictions that arise, the methods and karma that beings create, and the various sufferings they receive according to their karma, the Guide (Buddha) knows all of this. According to the path of liberation that beings seek, those who have left home in the Buddha's teachings, diligently cultivate the holy path, and ultimately cut off all afflictions, the Buddha knows all of this. In the Buddha's teachings, there are ordinary people who, although they have left home, do not understand the true meaning of the Dharma, and slander the subtle Dharma spoken by those who understand, the World Honored One is also skilled in observing them. Those who slander the true Dharma, the various sufferings they receive due to their karmic actions, and the length of time they spend in hell, the Tathagata also knows completely. Those who have deep respect and faith in the Buddha, leave home to uphold the treasury of the true Dharma, observe that all dharmas are empty, and cut off all paths of reincarnation. They do not wish to receive any more bodies of reincarnation, observe this body as an illusion, know that all sounds are like echoes, the Buddha also knows these who firmly uphold the path. Praising the incomparable great Guide (Buddha), the merits I have obtained now, may I use these merits to achieve Buddhahood, and may all beings naturally achieve the path of Buddhahood. At that time, the World Honored One...

尊知夜叉眾深心信已，現微笑相。爾時慧命馬勝比丘以偈問曰：

「人中師子所現笑，　　唯愿說其笑因緣，　一切諸佛非無因，　　而現微笑人中月。　今此大眾皆懷疑，　　以見導師微笑故，　唯愿世尊除其疑，　　皆令此眾得欣喜。　今于佛所得信者，　　及知微妙正法者，　其心堅固不動者，　　愿佛宣說令彼聞。　此諸大眾皆懷疑，　　一切瞻仰如來面，　今日當有何等事，　　唯愿世尊斷彼疑。　今日誰現大神力，　　今日誰發大精進，　今日佛共誰親友，　　於此大眾愿顯現。　善哉牟尼愍世間，　　唯愿斷除諸疑惑，　天人大眾若得聞，　　今日必當大欣喜。」

爾時世尊以偈答慧命馬勝曰：

「善哉馬勝汝所問，　　今當大利諸世間，　由汝能問笑因緣，　　故嘆汝善解我意。　我今盡當答彼義，　　汝當一心專諦聽，　知諸夜叉心意已，　　我為世間現微笑。　夜叉諸眾心敬信，　　以知菩提寂滅故，　嘆佛真實功德已，　　發心趣向大菩提。　為知諸法空寂故，　　除遣一切所有相，　于諸趣中愿舍已，　　發心趣向大菩提。　以禪定力知諸陰，　　但是世諦不取著，　不著諸有如蓮花，　　發心趣向大菩提。　于諸有中障礙事，　　

{ "translations": [ "現代漢語譯本", "夜叉眾（Yaksha, 一類鬼神）深深地相信了佛陀，臉上顯現出微笑。那時，慧命馬勝比丘（Ashvajit, 佛陀的弟子）用偈語問道：", "『人中獅子（指佛陀）所展現的微笑，\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t

彼見空故不為縛，　知佛菩提無上已，　　彼等能修菩提行。　諸生老死皆悉空，　　此即無上菩提道，　知法自性空寂已，　　能得安隱大菩提。　知陰自性空寂已，　　寂靜菩提性亦難，　所修菩提行亦空，　　此智慧知非凡了。　能觀智慧性自空，　　所觀境界皆寂滅，　知者亦空知是已，　　是人能修菩提道。　當知空亦性自空，　　相愿亦復無體性，　若有人能如是知，　　是人能修真實行。　天人大眾聞是已，　　心生欣喜獲利益，　一切于佛敬信已，　　心住菩提寂靜句。　今此殊勝供養已，　　夜叉之眾心清凈，　此諸智者舍鬼道，　　于善趣中久受樂。　彼于未來多億佛，　　以神通力一念中，　于多佛土修供養，　　即于佛所獲得忍。　于諸世界不起相，　　智者能以神力往，　觀此世間猶如化，　　智者遊行無所著。　此等勇猛供諸佛，　　當得無上大菩提，　亦得無上凈佛土，　　其中當度無量眾。　彼等當成世間解，　　一切同號無邊智，　名聞十方壽千劫，　　寂滅智慧壽命等。　彼等所有聲聞眾，　　猶如靜夜諸星宿，　彼悉易得大菩提，　　一切無有苦難事。」　天人大眾聞是已，　　為于菩提心踴悅，　其心堅固發精勤，　

【現代漢語翻譯】現代漢語譯本他們因為看到空性所以不會被束縛，當他們知道佛的無上菩提（覺悟）之後，他們就能修行菩提之道。一切的生、老、死都是空性的，這就是無上的菩提之道，當他們知道法的自性是空寂之後，就能獲得安穩的大菩提（覺悟）。當他們知道五蘊（陰）的自性是空寂之後，寂靜的菩提（覺悟）的本性也是難以理解的，所修行的菩提之道也是空性的，這種智慧不是凡夫俗子所能理解的。能夠觀察到智慧的自性也是空性的，所觀察的境界都是寂滅的，知道能知的心也是空性的，這樣的人才能修行菩提之道。應當知道空性本身也是空性的，（一切）現象和願望也沒有實體，如果有人能夠這樣理解，這個人就能修行真實的道。天人和大眾聽聞這些之後，心中生起歡喜並獲得利益，一切眾生對佛產生敬信之後，心就安住在菩提寂靜的境界。現在，通過這種殊勝的供養，夜叉（一種鬼神）的內心變得清凈，這些有智慧的人捨棄了鬼道，在善道中長久地享受快樂。他們在未來會遇到無數的佛，以神通力在一念之間，在許多佛土修行供養，就能在佛那裡獲得忍（對真理的領悟）。對於各個世界不起執著，有智慧的人能以神通力前往，觀察這個世間如同幻化一般，有智慧的人不會執著于任何事物。這些勇猛的人供養諸佛，將獲得無上的大菩提（覺悟），也將獲得無上的清凈佛土，在那裡他們將度化無量的眾生。他們將成為世間的解脫者，都將被稱為無邊智，名聲傳遍十方，壽命長達千劫，他們的寂滅智慧和壽命都是平等的。他們所有的聲聞弟子，如同靜夜裡的星宿一般眾多，他們都容易獲得大菩提（覺悟），一切都沒有苦難的事情。天人和大眾聽聞這些之後，爲了菩提（覺悟）而心中歡喜踴躍，他們的心變得堅定，發起精進的修行。

【English Translation】 English version They are not bound because they see emptiness, Knowing that the Buddha's Bodhi (enlightenment) is supreme, They are able to cultivate the path of Bodhi. All birth, old age, and death are empty, This is the supreme path of Bodhi, When they know that the nature of Dharma is empty and still, They can attain the peaceful Great Bodhi (enlightenment). When they know that the nature of the five aggregates (skandhas) is empty and still, The nature of the peaceful Bodhi (enlightenment) is also difficult to understand, The Bodhi path that is cultivated is also empty, This wisdom is not understood by ordinary people. Being able to observe that the nature of wisdom is also empty, The realms that are observed are all extinguished, Knowing that the knower is also empty, Such a person can cultivate the path of Bodhi. It should be known that emptiness itself is also empty, Phenomena and wishes also have no substance, If someone can understand this way, This person can cultivate the true path. The gods and the assembly, having heard this, Their hearts give rise to joy and they obtain benefits, After all beings have developed faith in the Buddha, Their minds dwell in the peaceful state of Bodhi. Now, through this supreme offering, The hearts of the Yakshas (a type of spirit) become pure, These wise ones abandon the ghost realm, And enjoy happiness in the good realms for a long time. In the future, they will encounter countless Buddhas, With supernatural powers, in a single thought, They will cultivate offerings in many Buddha lands, And will obtain forbearance (understanding of truth) from the Buddhas. They do not become attached to any world, The wise can go with supernatural powers, Observing this world as if it were an illusion, The wise are not attached to anything. These courageous ones make offerings to all Buddhas, They will attain the supreme Great Bodhi (enlightenment), And will also attain the supreme pure Buddha land, Where they will liberate countless beings. They will become the liberators of the world, All will be called Boundless Wisdom, Their fame will spread in all directions, their lifespan will be thousands of kalpas, Their extinguished wisdom and lifespan are equal. All their Shravaka disciples, Are as numerous as the stars in a quiet night, They will all easily attain Great Bodhi (enlightenment), And there will be no suffering. The gods and the assembly, having heard this, Their hearts rejoice for Bodhi (enlightenment), Their minds become firm, and they initiate diligent practice.

以精進力持諸行。◎

◎緊那羅授記品第十一

爾時復有八億緊那羅眾，大樹緊那羅王以為上首，見諸阿修羅、伽樓羅、龍女、龍王、鳩槃荼、乾闥婆、夜叉等，供養如來及聞授記已，甚生希有未曾有心，作是思量：「此實希有未曾有事。以其眾生不可得故、無命者故、無生者故、無有人故、無摩那婆故、無養育故、無壽者故、無有我故、亦無我所故，以諸陰故名為眾生。一切諸陰亦不可得，以其界故名為眾生。一切諸界亦不可得，以有入故名為眾生。一切諸入亦不可得，以有業故得有果報。而彼行業亦不可得，無上菩提亦不可得，一切菩薩亦不可得，一切諸佛亦不可得。世尊雖爾而復與諸菩薩授記，以何義故如來與諸菩薩授記示其名號，顯現業報說其當來？菩薩大眾復顯諸佛神通之力，又復說于正法之力，亦復顯現莊嚴佛土，宣說眾生有業有報，又復說于清凈佛剎，示顯菩薩游諸佛國，從一佛土至一佛土。復演菩薩往彼供養，亦說供養殊勝神變，又列供具微妙希有。又復說于經若干劫當得作佛，其佛住世經若干劫，其佛當有若干聲聞，彼佛滅后正法住世經若干劫。何故如來舍諸眾生入般涅槃？」

爾時大樹緊那羅王生此疑已，與八億緊那羅眾從座而起，偏袒右肩右膝著地，合掌向佛，以偈問曰

【現代漢語翻譯】現代漢語譯本：以精進的力量堅持所有修行。

緊那羅授記品第十一

那時，又有八億緊那羅（Kinnara，一種天神）眾，以大樹緊那羅王為首，他們看到阿修羅（Asura，一種好戰的神）、伽樓羅（Garuda，一種金翅鳥神）、龍女、龍王、鳩槃荼（Kumbhanda，一種守財鬼）、乾闥婆（Gandharva，一種天樂神）、夜叉（Yaksa，一種守護神）等，供養如來並聽聞授記后，心中感到非常稀有，前所未有，他們這樣思量：『這真是稀有而前所未有的事情。因為眾生是不可得的，沒有命者，沒有生者，沒有人，沒有摩那婆（Manava，人類），沒有養育者，沒有壽者，沒有我，也沒有我所，只是因為諸陰（Skandha，五蘊）才被稱為眾生。一切諸陰也是不可得的，因為諸界（Dhatu，十八界）才被稱為眾生。一切諸界也是不可得的，因為諸入（Ayatana，十二處）才被稱為眾生。一切諸入也是不可得的，因為有業（Karma）才有果報。而那業也是不可得的，無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）也是不可得的，一切菩薩（Bodhisattva）也是不可得的，一切諸佛（Buddha）也是不可得的。世尊雖然如此，卻又給諸菩薩授記，這是什麼道理呢？如來給諸菩薩授記，顯示他們的名號，顯現他們的業報，說他們未來的成就？菩薩大眾又顯現諸佛的神通之力，又說正法之力，也顯現莊嚴的佛土，宣說眾生有業有報，又說清凈的佛剎，顯示菩薩遊歷諸佛國土，從一個佛土到另一個佛土。又演說菩薩前往彼處供養，也說供養的殊勝神變，又列舉供具的微妙稀有。又說他們經過若干劫當得成佛，其佛住世經過若干劫，其佛當有若干聲聞（Sravaka，佛陀的弟子），彼佛滅后正法住世經過若干劫。為什麼如來要捨棄眾生而入般涅槃（Parinirvana，完全的涅槃）呢？』

那時，大樹緊那羅王生起這個疑問后，與八億緊那羅眾從座位上站起來，袒露右肩，右膝著地，合掌向佛，用偈頌問道：

【English Translation】 English version: With the power of diligence, uphold all practices.

Chapter Eleven: The Prophecy of the Kinnaras

At that time, there were also eight hundred million Kinnara (a type of celestial being) beings, with King Great Tree Kinnara as their leader. Having seen the Asuras (a type of warring deity), Garudas (a mythical bird-like creature), dragon maidens, dragon kings, Kumbhandas (a type of wealth-guarding spirit), Gandharvas (a type of celestial musician), Yakshas (a type of guardian spirit), and others making offerings to the Tathagata and hearing the prophecies, they felt a great sense of wonder and unprecedented amazement. They pondered, 'This is truly a rare and unprecedented event. Because beings are unattainable, there is no life-possessor, no birth-possessor, no person, no Manava (human), no nurturer, no life-span possessor, no self, and no belonging to self. It is only due to the aggregates (Skandhas) that they are called beings. All aggregates are also unattainable. It is due to the realms (Dhatus) that they are called beings. All realms are also unattainable. It is due to the entrances (Ayatanas) that they are called beings. All entrances are also unattainable. It is because of karma that there are karmic results. And that karma is also unattainable. Supreme Bodhi (Anuttara-samyak-sambodhi) is also unattainable. All Bodhisattvas are also unattainable. All Buddhas are also unattainable. Although the World Honored One is like this, he still gives prophecies to the Bodhisattvas. What is the meaning of this? Why does the Tathagata give prophecies to the Bodhisattvas, reveal their names, manifest their karmic results, and speak of their future achievements? The Bodhisattva assembly also manifests the supernatural powers of the Buddhas, speaks of the power of the Dharma, manifests the adorned Buddha lands, proclaims that beings have karma and karmic results, speaks of the pure Buddha realms, and shows Bodhisattvas traveling through the Buddha lands, from one Buddha land to another. They also speak of Bodhisattvas going there to make offerings, and of the extraordinary transformations of the offerings, and they list the subtle and rare offering items. They also speak of how they will attain Buddhahood after many kalpas, how long that Buddha will dwell in the world, how many Sravakas (Buddha's disciples) that Buddha will have, and how long the true Dharma will remain after that Buddha's Parinirvana (complete Nirvana). Why does the Tathagata abandon beings and enter Parinirvana?'

At that time, after King Great Tree Kinnara had this doubt, he and the eight hundred million Kinnara beings rose from their seats, bared their right shoulders, knelt on their right knees, and with palms joined, faced the Buddha and asked in verse:

：

「我等聞佛所記已，　　甚生疑惑。大智慧！　既說授記復言空，　　我於二說不能解。　既說空寂離自性，　　法界平等無變動，　而復如來受供養，　　此事云何？眾中月！　佛既說于無有生，　　而復說發菩提心，　于無量智二種說，　　此言秘密我不解。　云何言滅不可得，　　而人師子說有死？　唯愿如實為記說，　　除斷我疑令無餘。　云何佛說猶如幻，　　又復顯示生天中？　于釋師子如是說，　　此秘密教我不解。　佛說諸法無所依，　　而復說依善知識，　此是世尊秘密語，　　我實不解人中雄。　云何說于無所堪，　　復教眾生修諸業？　降伏怨敵天中尊，　　秘密之說我不解。　云何佛說性自空，　　復言觀空得解脫？　我今於此不能解，　　愿無邊智斷我疑。　云何佛說事盡滅，　　復說諸法性寂滅？　我今唯愿無等等，　　開顯此等秘密說。　云何端正修伽陀，　　顯示諸法如虛空，　而愚癡人譭謗法，　　死必墮于大地獄？　大雄恒說諸天道，　　又復說于諸餘趣，　既言此等由作業，　　複道無有作業者。　不可勝者所宣說，　　種種差別不可知，　我今於此生疑惑，　　唯愿世尊見除斷。　既言善業無可集，　　復說修行

【現代漢語翻譯】現代漢語譯本我們聽聞佛陀的授記后，心中產生了深深的疑惑。大智慧者啊！既然說有授記，又說一切皆空，這兩種說法我實在無法理解。既然說空寂，沒有自性，法界平等，沒有變動，而佛陀您又接受供養，這又是怎麼回事呢？眾生中的明月啊！佛陀您既然說沒有生，又說要發起菩提心，對於無量智慧的這兩種說法，這其中的秘密我無法理解。為什麼說滅不可得，而人中獅子（指佛陀）卻說有死亡？唯愿您如實地為我們解說，消除我等疑惑，不留一絲疑問。為什麼佛陀說一切如幻，又顯示有生於天界？對於釋迦獅子（指佛陀）的這種說法，這其中的秘密教義我無法理解。佛陀說諸法無所依，又說要依止善知識，這真是世尊的秘密之語，我實在不理解啊，人中雄者！為什麼說一切都無所堪能，又教導眾生修習各種業？降伏怨敵的天中尊（指佛陀），這秘密的說法我無法理解。為什麼佛陀說自性本空，又說觀空才能得到解脫？我對於這些實在無法理解，愿您無邊的智慧能斷除我的疑惑。為什麼佛陀說事相終將滅盡，又說諸法的本性是寂滅的？我今天只希望無與倫比的您，能開示這些秘密的說法。為什麼端正地修習伽陀（佛經偈頌），顯示諸法如虛空，而愚癡之人譭謗佛法，死後必定墮入大地獄？大雄（指佛陀）您總是說諸天之道，又說其他的輪迴之處，既然說這些都是由業力所致，又說沒有造業之人。不可戰勝者（指佛陀）所宣說的，種種差別難以理解，我今天對此產生了疑惑，唯愿世尊您能慈悲消除。既然說善業無可積累，又說要修行。

【English Translation】 English version Having heard the Buddha's predictions, we are filled with deep doubt. O Great Wisdom! Since you speak of predictions and also of emptiness, I cannot understand these two teachings. Since you speak of emptiness and stillness, without self-nature, the Dharma realm being equal and unchanging, Yet the Tathagata accepts offerings, how can this be? O Moon among the assembly! Since the Buddha says there is no birth, yet also speaks of generating Bodhicitta (the aspiration for enlightenment), Regarding these two teachings of immeasurable wisdom, this secret I cannot understand. Why is it said that cessation cannot be attained, yet the Lion among men (referring to the Buddha) speaks of death? We beseech you to explain truthfully, to dispel our doubts completely, leaving no questions. Why does the Buddha say everything is like an illusion, yet also show beings being born in the heavens? Regarding this teaching of the Shakya Lion (referring to the Buddha), this secret doctrine I cannot understand. The Buddha says all dharmas (phenomena) have no basis, yet also says to rely on a good teacher, These are truly the secret words of the World Honored One, I truly do not understand, O Hero among men! Why is it said that nothing is capable, yet you teach beings to cultivate various karmas? O Lord of the heavens who subdues enemies (referring to the Buddha), this secret teaching I cannot understand. Why does the Buddha say that nature is empty, yet also say that by contemplating emptiness one attains liberation? I cannot understand this, I beseech your boundless wisdom to dispel my doubts. Why does the Buddha say that all events will cease, yet also say that the nature of all dharmas is quiescent? Today, I only wish that the Incomparable One would reveal these secret teachings. Why is it that one correctly practices the Gatha (Buddhist verses), showing that all dharmas are like space, Yet foolish people who slander the Dharma will surely fall into the great hell after death? O Great Hero (referring to the Buddha), you always speak of the paths of the heavens, and also of other realms of rebirth, Since you say these are caused by karma, yet also say there is no doer of karma. What is proclaimed by the Invincible One (referring to the Buddha), the various differences are difficult to understand, Today, I have doubts about this, I beseech the World Honored One to compassionately dispel them. Since you say that good karma cannot be accumulated, yet also say to practice.

得菩提，　沙門法王如是說，　　此亦我等不能解。　云何說法不可盡，　　而言謗者罪可畢？　無量智慧愿開示，　　我於是中大有疑。　如來既說真際法，　　復言顛倒及施等，　無翳凈眼滅罪者，　　此義唯愿為我說。　余無有能為我等，　　宣釋如是所疑事，　唯有如來能斷除，　　是故我敬一切智。」

爾時世尊聞大樹緊那羅王等問諸疑已，以偈答曰：

「汝言說空復授記，　　於此二事不能解。　諸法若是不空者，　　佛不為其說授記。　以何因緣如是說？　　諸法若有體性者，　一切常住不可轉，　　彼應不減亦不增。　諸法體性本自空，　　猶如平正清凈鏡，　能現一切諸色像，　　如是當知一切法。　法界無有變異相，　　汝於一切供養物，　一一諸分當觀察，　　何等分中而有相？　法界常住無變異，　　智者應當如是觀，　諸凡夫人悉迷惑，　　無智慧故不能解。　汝言佛說無有生，　　復說發心為難解，　汝等今當一心聽，　　十力所說秘密義。　凡夫沒溺生死河，　　亦復繫心著彼處，　心常懷于想顛倒，　　故受生死諸苦惱。　從本已來未聞法，　　我若為彼定說者，　凡夫愚人於此法，　　轉復增長諸疑惑。　彼聞菩提勝利

【現代漢語翻譯】現代漢語譯本證得菩提（覺悟），沙門法王（佛陀）如此說道，這我們也無法理解。為什麼說佛法是無窮無盡的，而誹謗佛法的罪業卻可以終結呢？無量的智慧啊，請您開示，我對此有很大的疑惑。如來（佛陀）既然說了真際（真理）之法，又說了顛倒和佈施等法，擁有無翳凈眼（智慧之眼）能夠滅除罪業的人，這個道理希望您能為我們解說。沒有其他人能夠為我們解釋這些疑惑的事情，只有如來（佛陀）能夠斷除這些疑惑，所以我們敬禮一切智者（佛陀）。

這時，世尊（佛陀）聽了大樹緊那羅王（一種天神）等提出的疑問后，用偈語回答說：

你們說空性（諸法無自性）又說授記（預言成佛），對這兩件事不能理解。如果諸法不是空性的，佛陀就不會為他們授記。因為什麼因緣這樣說呢？如果諸法有自體性，一切就應該常住不變，不應該減少也不應該增加。諸法的體性本來就是空性的，就像平正清凈的鏡子，能夠顯現一切諸色像，應當知道一切法也是如此。法界（宇宙萬法）沒有變異的相狀，你們對於一切供養的物品，應當一一觀察它們的各個部分，哪一個部分有真實的相狀呢？法界是常住不變的，有智慧的人應當這樣觀察，那些凡夫俗子都迷惑不解，因為沒有智慧所以不能理解。你們說佛陀說沒有生，又說發菩提心（立志成佛）是難以理解的，你們現在應當一心聽，十力（佛陀的十種力量）所說的秘密含義。凡夫沉溺在生死輪迴的河流中，也把心繫縛在那裡，心中常常懷著顛倒的妄想，所以遭受生死的各種苦惱。他們從一開始就沒有聽聞佛法，如果我為他們確定地說，凡夫愚人對於這個佛法，反而會增長更多的疑惑。他們聽到菩提（覺悟）的殊勝利益

【English Translation】 English version Having attained Bodhi (enlightenment), The Shramana Dharma King (Buddha) speaks thus, this we also cannot understand. Why is it said that the Dharma is inexhaustible, yet the sin of slandering the Dharma can be ended? Boundless wisdom, please reveal it to us, we have great doubts about this. Since the Tathagata (Buddha) has spoken of the Dharma of True Reality, and also of delusion and giving, etc., Those with clear, unclouded eyes (eyes of wisdom) who can extinguish sins, we wish you would explain this meaning to us. There is no one else who can explain these doubtful matters to us, Only the Tathagata (Buddha) can dispel these doubts, therefore we pay homage to the All-Knowing One (Buddha).

At that time, the World Honored One (Buddha), having heard the questions of the Kinnara King of the Great Tree (a type of celestial being) and others, answered in verse:

You say that emptiness (the lack of inherent existence of all phenomena) and the prediction of Buddhahood are two things you cannot understand. If all phenomena were not empty, the Buddha would not make predictions of Buddhahood for them. For what reason is it said thus? If all phenomena had an inherent nature, Everything would be permanent and unchanging, it should neither decrease nor increase. The nature of all phenomena is originally empty, like a flat and clear mirror, Which can reflect all kinds of images, so should you know all phenomena are like this. The Dharma realm (the universe and all its phenomena) has no changing characteristics, you should observe each part of all offerings, In which part is there a real characteristic? The Dharma realm is permanent and unchanging, the wise should observe it thus, Those ordinary people are all confused, because they have no wisdom they cannot understand. You say that the Buddha said there is no birth, and also that the arising of the Bodhi mind (the aspiration for Buddhahood) is difficult to understand, You should now listen attentively, to the secret meaning spoken by the Ten Powers (the ten powers of the Buddha). Ordinary people are drowning in the river of birth and death, and also bind their minds to that place, Their minds are always filled with deluded thoughts, therefore they suffer the various pains of birth and death. From the beginning they have not heard the Dharma, if I were to speak definitively to them, Ordinary foolish people would, regarding this Dharma, only increase their doubts. They hear of the supreme benefits of Bodhi (enlightenment)

益，　　其心專注于彼果，　其心又復生味著，　　自然勝智無能過。　汝言無滅復有死，　　此二我今不能知，　於此一心應諦聽，　　我當爲汝真實說。　為彼計常諸眾生，　　是故如來說于滅，　恒見諸有皆衰壞，　　無有一法是常者。　汝言諸法猶如幻，　　復言生天懷疑者，　學人凡夫善趣等，　　是法不定故如幻。　如汝所言無有依，　　復言依止善知識，　欲求棄捨依止故，　　善友為說無所依。　汝言畢竟無堪能，　　復言有作我不解，　當觀車為眾分成，　　亦觀車有所作事。　若復有人著於我，　　亦復取於我所為，　我為是等說無堪，　　雖復如是非無作。　汝言一切性自空，　　復疑觀空得解脫，　顛倒愚癡無智者，　　不能了知體性空。　從於妄想分別生，　　虛妄攀緣故被縛，　為化如是眾生故，　　善逝說于性非有。　如汝所說事盡滅，　　一切諸法性亦滅，　迷惑無智諸眾生，　　妄分別故生渴愛。　譬如渴者見陽焰，　　以憶想故增長渴，　愚人復為虛妄害，　　于無所有起分別。　渴者妄生見水想，　　陽焰之處水本無，　妄想所害諸眾生，　　于諸不凈起凈想。　愚癡凡夫愛所縛，　　彼穢惡中性無凈，　譬如陽焰似水

【現代漢語翻譯】現代漢語譯本益處在於，他們的心專注于追求那（涅槃）的果實，他們的心又因此產生了貪戀和執著，自然而然地，沒有任何智慧能超越這種執著。你說沒有滅亡也沒有死亡，這兩點我如今都無法理解，對於這一點，你應該專心諦聽，我將為你真實地解說。爲了那些執著于常的眾生，所以如來（Tathagata）宣說了滅，因為他們總是看到一切存在的事物都在衰敗和壞滅，沒有哪一種法是永恒不變的。你說諸法就像幻象，又說生天（deva）是值得懷疑的，學人、凡夫和善趣（sugati）等，這些法的性質都是不確定的，所以就像幻象一樣。你說沒有依靠，又說要依止善知識（kalyanamitra），爲了尋求捨棄依靠，所以善友會告訴你無所依。你說畢竟沒有能力，又說有作為，我不理解，應當觀察車是由眾多部分組成的，也要觀察車所能做的事情。如果有人執著於我（atman），也執著於我所擁有的，我為這些人說沒有能力，即使如此，也不是說沒有作為。你說一切法的自性本空（svabhava-sunyata），又懷疑觀察空性是否能獲得解脫，顛倒、愚癡、沒有智慧的人，不能了知諸法的體性是空。從虛妄的分別念產生，因為虛妄的攀緣而被束縛，爲了教化這樣的眾生，善逝（Sugata）才說諸法的自性並非實有。正如你所說，事情最終都會滅盡，一切諸法的自性也都會滅盡，迷惑、沒有智慧的眾生，因為虛妄的分別而產生渴愛。譬如口渴的人看到陽焰，因為憶想而增長了渴求，愚人又被虛妄所害，在本來不存在的事物上產生分別。口渴的人妄想看到水，陽焰之處本來就沒有水，被妄想所害的眾生，在不凈的事物上產生清凈的妄想。愚癡的凡夫被愛慾所束縛，在那些污穢的事物中，本性上沒有清凈，譬如陽焰看起來像水。

【English Translation】 English version The benefit is that their minds are focused on that fruit (Nirvana), And their minds again develop a taste for it, naturally, no wisdom can surpass this attachment. You say there is neither extinction nor death, these two I cannot understand now, Regarding this, you should listen attentively, and I will explain the truth to you. For those beings who are attached to permanence, therefore the Tathagata speaks of extinction, Because they always see that all existing things are decaying and perishing, and there is no dharma that is permanent. You say that all dharmas are like illusions, and you also say that rebirth in the heavens (deva) is doubtful, Learners, ordinary people, and those in good destinies (sugati), the nature of these dharmas is uncertain, so they are like illusions. You say there is no reliance, and you also say to rely on a good teacher (kalyanamitra), In order to seek the abandonment of reliance, a good friend will tell you there is nothing to rely on. You say there is ultimately no capacity, and you also say there is action, which I do not understand, One should observe that a chariot is composed of many parts, and also observe what a chariot can do. If someone is attached to the self (atman), and also attached to what belongs to the self, I say to these people that there is no capacity, even so, it is not that there is no action. You say that the inherent nature of all dharmas is emptiness (svabhava-sunyata), and you also doubt whether observing emptiness can lead to liberation, Those who are deluded, ignorant, and without wisdom, cannot understand that the inherent nature of dharmas is emptiness. It arises from false discrimination, and is bound by false clinging, To transform such beings, the Sugata says that the inherent nature of dharmas is not real. As you say, things will eventually be extinguished, and the inherent nature of all dharmas will also be extinguished, Confused and ignorant beings, because of false discrimination, give rise to craving. For example, a thirsty person sees a mirage, and because of recollection, their thirst increases, The foolish are harmed by falsehood, and they discriminate on things that do not exist. A thirsty person falsely imagines seeing water, but there is no water in the place of the mirage, Beings harmed by false imagination, develop the false idea of purity in impure things. Foolish ordinary people are bound by desire, and in those impure things, there is no purity in their nature, Just like a mirage appears to be water.

相，　　彼中體性實無水。　如是身中無凈色，　　身色亦復性非凈，　愚癡凡夫顛倒見，　　妄作凈想而被縛。　雖說諸法如虛空，　　亦說謗者墮地獄，　愚人聞之生怖畏，　　智者雖聞心安隱。　世間體性自空寂，　　愚癡無智起我想，　彼等若聞性空教，　　怖畏不得更受生。　彼等譭謗妙空法，　　皆由計著我見故，　如人繫縛于虛空，　　是無智人墮地獄。　我本所說諸善趣，　　及為世間說余道，　說有作業而不失，　　亦奪其執有作者。　一切諸趣猶如夢，　　我為汝說如是知，　夢中無有去來相，　　顛倒見者著去來。　我既演說有作業，　　十方推求無作者，　譬如猛風吹諸樹，　　其樹相觸則火出。　其風及樹不作念，　　言謂我等能出火，　雖復如是而火生，　　當知有業無作者。　汝言福德無積聚，　　復云善得菩提果，　我今真實為汝說，　　汝當專諦至心聽。　譬如世人得長壽，　　其命至於百餘歲，　然彼歲數無聚積，　　一切緣集亦如是。　汝言諸法無有盡，　　復言我說業可畢，　觀空法者無有窮，　　隨世法故業有盡。　我雖說有實際法，　　顛倒亦非實際外，　顛倒愚癡眾生輩，　　不能了知真實際。　緊那羅王當諦

【現代漢語翻譯】現代漢語譯本觀察（相），其中（彼中）的本體（體性）實際上沒有水。就像身體（身）中沒有清凈的顏色（凈色）一樣，身體的顏色（身色）本質上也不是清凈的。愚癡的凡夫顛倒地看待事物，錯誤地認為它是清凈的，因此被束縛。雖然說一切法都像虛空一樣，也說誹謗這種觀點的人會墮入地獄。愚笨的人聽到這些會感到恐懼，而有智慧的人即使聽到也會內心安穩。世間的本體（體性）本來就是空寂的，愚癡無知的人才會產生『我』的執著（我想）。這些人如果聽到性空的教義，會因為恐懼而不敢再受生。他們誹謗這奇妙的空性之法，都是因為執著于『我』的見解。就像有人試圖束縛虛空一樣，這是無知的人才會墮入地獄。我原本所說的各種善趣，以及為世間所說的其他道路，說有行為（作業）不會消失，也是爲了破除他們執著于有『作者』的觀念。一切的去處（諸趣）都像夢一樣，我這樣告訴你，讓你明白。夢中沒有來去的現象（去來相），顛倒見的人才會執著于來去。我既然宣說了有行為（作業），在十方尋找卻找不到『作者』。譬如猛烈的風吹動樹木，樹木相互摩擦就會產生火。風和樹木不會想，『我們能產生火』，雖然如此，火還是產生了，應當知道有行為（業）而沒有『作者』。你說福德沒有積累，又說可以通過善行得到菩提的果實。我現在真實地告訴你，你應該專心致志地聽。譬如世人能夠長壽，壽命可以達到一百多歲，然而這些歲數並沒有積累，一切因緣和合也是如此。你說一切法沒有盡頭，又說我所說的行為（業）可以結束。觀察空性之法的人沒有窮盡，隨著世俗的法則，行為（業）會有結束。我雖然說了有實際的法，顛倒的見解也不是在實際之外。顛倒愚癡的眾生，不能瞭解真正的實際。緊那羅王，你應當仔細聽。

【English Translation】 English version In observation (相, appearance), the essence (體性, nature) within it (彼中) is truly without water. Just as there is no pure color (凈色) in the body (身), the color of the body (身色) is also not pure in nature. Foolish ordinary people see things in a distorted way, falsely thinking it is pure, and thus are bound. Although it is said that all dharmas are like empty space, it is also said that those who slander this view will fall into hell. The foolish hear this and become fearful, while the wise, even upon hearing it, remain peaceful in their hearts. The essence (體性) of the world is originally empty and still, it is the foolish and ignorant who give rise to the attachment of 'I' (我想). If these people hear the teachings of emptiness (性空), they will be afraid and dare not be reborn. They slander this wonderful dharma of emptiness, all because of their attachment to the view of 'I'. It is like someone trying to bind empty space; it is the ignorant who fall into hell. The various good realms (善趣) that I originally spoke of, and the other paths I spoke of for the world, saying that actions (作業) do not disappear, is also to break their attachment to the concept of a 'doer'. All destinations (諸趣) are like dreams; I tell you this so that you may understand. In dreams, there is no appearance of coming and going (去來相); those with distorted views are attached to coming and going. Since I have proclaimed that there are actions (作業), yet searching in all directions, no 'doer' can be found. For example, when a strong wind blows the trees, the trees rubbing against each other will produce fire. The wind and the trees do not think, 'We can produce fire,' Although it is so, fire is produced; it should be known that there are actions (業) without a 'doer'. You say that merit is not accumulated, yet you also say that the fruit of Bodhi can be attained through good deeds. I now truthfully tell you, you should listen attentively with a focused mind. For example, a person in the world can live a long life, reaching over a hundred years, However, these years are not accumulated; the gathering of all conditions is also like this. You say that all dharmas have no end, yet you also say that the actions (業) I speak of can be finished. Those who observe the dharma of emptiness have no end, but following worldly laws, actions (業) will have an end. Although I have spoken of the actual dharma, distorted views are not outside of the actual. The distorted and foolish beings cannot understand the true reality. King Kinnara, you should listen carefully.

聽，　　為具智慧勤進者，　一切諸相皆一相，　　所謂無相應當知。　若能解入於一字，　　我為智者說菩提，　一切諸法皆無作，　　此說阿字總持門。　一切菩薩之所行，　　無邊之相我已說，　此亦能入一切法，　　所謂阿字總持門。　一切諸法皆寂滅，　　示阿字門令得入，　樹緊那羅應當知，　　此亦阿字總持門。　一切諸法無分別，　　入此法門已宣說，　緊那羅王應當知，　　此亦阿字總持門。　一切諸法無自性，　　示阿字門令得入，　樹緊那羅應當知，　　此亦阿字總持門。　一切諸法無有邊，　　以阿字門說諸法，　緊那羅王應當知，　　此亦阿字總持門。　盡無盡法我已說，　　應說一切法無盡，　一切十方諸如來，　　已說無盡總持門。　一切諸法無有門，　　物無有故現非有，　此亦即是總持門，　　由是能入阿字門。　于諸不可思議法，　　諸佛依實能顯示，　樹緊那羅應當知，　　此亦阿字陀羅尼。　一切諸法無所趣，　　我為智者說菩提，　此亦即是總持門，　　是阿字門應當入。　一切諸法無有來，　　若不修者則不得，　此亦是其總持門，　　是阿字門應當入。　諸法假名皆當有，　　推其自性不可得，　此亦是其總持

【現代漢語翻譯】現代漢語譯本聽著，對於那些具有智慧並勤奮精進的人來說，一切現象都歸於一個本質，這被稱為『無相』，應當明白。如果能夠理解並深入這一個字（阿），我將為智者闡述菩提（覺悟）。一切事物都是無為的，這就是所說的『阿』字總持門（一切法門的總綱）。一切菩薩所修行的，無邊無際的法相我已經闡述過了，這也能使人深入一切法，這就是所謂的『阿』字總持門。一切事物都是寂靜的，通過展示『阿』字門使人得以進入。樹緊那羅（一種天神）應當明白，這也是『阿』字總持門。一切事物都沒有分別，進入這個法門我已經宣說了。緊那羅王（緊那羅的首領）應當明白，這也是『阿』字總持門。一切事物都沒有自性，通過展示『阿』字門使人得以進入。樹緊那羅應當明白，這也是『阿』字總持門。一切事物都沒有邊際，通過『阿』字門來闡述諸法。緊那羅王應當明白，這也是『阿』字總持門。我已經闡述了有盡和無盡的法，應當說一切法都是無盡的。十方一切諸如來，已經闡述了無盡的總持門。一切事物都沒有門徑，因為事物本身不存在，所以顯現為非有。這也是總持門，由此可以進入『阿』字門。對於那些不可思議的法，諸佛依據實相來顯示。樹緊那羅應當明白，這也是『阿』字陀羅尼（總持，咒語）。一切事物都沒有歸宿，我為智者闡述菩提。這也是總持門，是應當進入的『阿』字門。一切事物都沒有來處，如果不修行就無法獲得。這也是總持門，是應當進入的『阿』字門。一切事物都是假名安立的，推究其自性是不可得的。這也是總持門。

【English Translation】 English version Listen, for those who are wise and diligently strive, All phenomena are of one essence, which is known as 'no-form', it should be understood. If one can understand and enter into this one letter (A), I will explain Bodhi (enlightenment) to the wise. All things are uncreated, this is what is called the 'A' letter Dharani (the essence of all Dharmas). All the practices of Bodhisattvas, the boundless forms I have already explained, This also enables one to enter all Dharmas, this is the so-called 'A' letter Dharani. All things are quiescent, by showing the 'A' letter gate, one can enter. Tree Kinnara (a type of celestial being) should understand, this is also the 'A' letter Dharani. All things have no distinctions, having entered this Dharma gate, I have already proclaimed. King Kinnara (the leader of Kinnaras) should understand, this is also the 'A' letter Dharani. All things have no self-nature, by showing the 'A' letter gate, one can enter. Tree Kinnara should understand, this is also the 'A' letter Dharani. All things have no boundaries, through the 'A' letter gate, all Dharmas are explained. King Kinnara should understand, this is also the 'A' letter Dharani. I have already explained the finite and infinite Dharmas, it should be said that all Dharmas are infinite. All Tathagatas of the ten directions have already explained the infinite Dharani. All things have no gate, because things themselves do not exist, therefore they appear as non-existent. This is also the Dharani, by which one can enter the 'A' letter gate. For those inconceivable Dharmas, the Buddhas reveal them according to reality. Tree Kinnara should understand, this is also the 'A' letter Dharani (mantra). All things have no destination, I explain Bodhi to the wise. This is also the Dharani, it is the 'A' letter gate that should be entered. All things have no origin, if one does not practice, one cannot obtain it. This is also the Dharani, it is the 'A' letter gate that should be entered. All things are established by provisional names, investigating their self-nature is unattainable. This is also the Dharani.

門，　　是阿字門應當入。　一切諸法無自性，　　推其自性不可得，　此亦是其總持門，　　是陀羅尼佛所說。　一切諸法不可得，　　以法自性無故然，　此亦是其總持門，　　是阿字門應當入。　樹緊那羅應當聽，　　一切諸法離思念，　此亦是其總持門，　　是陀羅尼善逝說。　諸佛世尊已顯示，　　法無實故無障礙，　此亦是其總持門，　　當入阿字陀羅尼。　一切諸法無障礙，　　無有能障諸法者，　此亦是其總持門，　　入阿字門我已說。　一切諸法無有生，　　智者當知唯一相，　彼一切法無生者，　　當知是法無有名。　一切諸法無有生，　　其生本來不可得，　此亦是其總持門，　　是阿字門應當入。　若法無實無生者，　　不可睹見不可示，　諸法自性不可得，　　是故無有能見者。　一切諸法無有比，　　是故一相無有相，　譬如虛空無有等，　　一切諸法亦復然。　一切諸法無增減，　　非一非二非焦惱，　亦非是冷復非熱，　　以非有故不可見。　無有曲相及直相，　　亦復無有明闇相，　亦無見聞諸相等，　　是無所有陀羅尼。　非是諂曲非正直，　　無有卷舒諸相等，　亦無瞋恚及欣喜，　　復無起作與寂滅。　無有入相及出

【現代漢語翻譯】現代漢語譯本門，應當從『阿』字門（梵文：A，象徵宇宙本初之音）進入。一切諸法（一切現象）沒有自性（獨立的、不變的本質），推究其自性是不可得的。這也是總持門（陀羅尼，總攝一切法門的修行方法），是佛陀所說。一切諸法不可得，因為法的自性本就空無。這也是總持門，應當從『阿』字門進入。緊那羅（天神名）應當聽聞，一切諸法都離於思念（概念和分別）。這也是總持門，是善逝（佛陀的稱號）所說。諸佛世尊已經顯示，法沒有實體所以沒有障礙。這也是總持門，應當進入『阿』字陀羅尼（以『阿』字為核心的修行法門）。一切諸法沒有障礙，沒有能夠障礙諸法的事物。這也是總持門，進入『阿』字門我已經說過了。一切諸法沒有生起，智者應當知道其唯一之相。彼一切法沒有生起，應當知道此法沒有名稱。一切諸法沒有生起，其生起本來就不可得。這也是總持門，應當從『阿』字門進入。如果法沒有實體、沒有生起，就不可見、不可示現。諸法的自性不可得，所以沒有能見者。一切諸法沒有可比擬的，所以是一相（無相）沒有相。譬如虛空沒有可比擬的，一切諸法也是如此。一切諸法沒有增減，不是一也不是二，沒有焦惱。也不是冷也不是熱，因為沒有實體所以不可見。沒有彎曲的相，也沒有直的相，也沒有光明和黑暗的相。也沒有見聞等相，這是無所有的陀羅尼。不是諂媚也不是正直，沒有捲曲和舒展等相。也沒有嗔恚和欣喜，也沒有生起和寂滅。沒有進入的相和出去的相。

【English Translation】 English version The gate, one should enter through the 'A' gate (Sanskrit: A, symbolizing the primordial sound of the universe). All dharmas (all phenomena) have no self-nature (independent, unchanging essence), and when their self-nature is investigated, it is unattainable. This is also the Dharani gate (a method of practice that encompasses all teachings), spoken by the Buddha. All dharmas are unattainable because the self-nature of dharmas is inherently empty. This is also the Dharani gate, one should enter through the 'A' gate. The Kinnaras (a type of celestial being) should listen, all dharmas are free from thoughts (concepts and distinctions). This is also the Dharani gate, spoken by the Sugata (an epithet of the Buddha). The Buddhas, the World Honored Ones, have already revealed that dharmas have no substance, therefore there are no obstacles. This is also the Dharani gate, one should enter the 'A' Dharani (a practice centered on the syllable 'A'). All dharmas have no obstacles, there is nothing that can obstruct dharmas. This is also the Dharani gate, I have already spoken about entering the 'A' gate. All dharmas have no arising, the wise should know their one single aspect. Those all dharmas have no arising, one should know that this dharma has no name. All dharmas have no arising, their arising is originally unattainable. This is also the Dharani gate, one should enter through the 'A' gate. If a dharma has no substance and no arising, it cannot be seen or shown. The self-nature of dharmas is unattainable, therefore there is no seer. All dharmas have no comparison, therefore they are of one aspect (no aspect), without aspect. Just as space has no comparison, so are all dharmas. All dharmas have no increase or decrease, they are neither one nor two, and have no distress. They are neither cold nor hot, because they have no substance, they cannot be seen. There is no curved aspect, nor a straight aspect, nor an aspect of light and darkness. There are also no aspects of seeing and hearing, this is the Dharani of no-thingness. It is neither flattering nor upright, there are no aspects of curling and stretching. There is also no anger and joy, nor arising and cessation. There is no aspect of entering and no aspect of exiting.

相，　　無進無退無來往，　亦復無眠及無寤，　　離覺知相應當知。　非是其眼復非盲，　　無有能見及暗障，　亦無開相及閉相，　　非是調伏非不調。　非是掉動及止息，　　亦非世間非涅槃，　非是真實非虛妄，　　如是當知佛境界。　為欲調伏世間故，　　斷除汝疑我無疑，　第一義中無人能，　　除斷一切他疑網。」

爾時大樹緊那羅王聞佛說于總持之門，心大欣喜。既欣喜已發勇猛心，即時化作八億重閣。此諸重閣或在樹上、或蓮花上、或在山上，皆是七寶之所莊嚴。彼諸重閣，皆以種種眾寶之蓋種種寶幢而用莊嚴，復以種種寶花旒蘇、種種雜色繒彩旒蘇而為莊飾。爾時大樹緊那羅王並及八億緊那羅眾，持香山中所有水陸一切諸花以散佛上。既散佛已，一一各升七寶重閣繞佛三匝，復以水陸所有諸花重散如來，復繞三匝。爾時大樹緊那羅王及與八億緊那羅眾，從重閣下復繞三匝，頂禮佛足一心合掌，瞻仰世尊目不暫舍，卻住一面，思念如來過去現在無量功德。

爾時世尊知大樹緊那羅王及八億眾深心樂欲，現微笑相。爾時慧命馬勝比丘以偈問曰：

「善逝非是無緣笑，　　天人所供如實說，　眾睹佛笑悉懷疑，　　眾見最勝如初月。　妙色世尊誰今日，　　于無二法

【現代漢語翻譯】現代漢語譯本『相』（現象），既不前進也不後退，沒有來也沒有往。也既沒有睡眠也沒有清醒，應當知道它與覺知是分離的。它不是眼睛也不是盲，沒有能見也沒有黑暗的阻礙。也沒有張開的狀態和閉合的狀態，既不是被調伏的也不是未被調伏的。既不是掉舉也不是止息，既不是世間也不是涅槃。既不是真實的也不是虛妄的，應當這樣理解佛的境界。爲了調伏世間，斷除你的疑惑，我沒有疑惑。在第一義諦中，沒有人能夠斷除一切他人的疑惑之網。

那時，大樹緊那羅王（Kinnara King，一種半人半鳥的神）聽到佛陀宣說總持之門（Dharani，一種記憶和理解的方法），心中非常歡喜。歡喜之後，他發起了勇猛之心，立刻化現出八億重閣。這些重閣有的在樹上，有的在蓮花上，有的在山上，都用七寶裝飾。這些重閣都用各種珍寶的寶蓋和寶幢裝飾，還用各種寶花流蘇和各種雜色絲綢流蘇裝飾。當時，大樹緊那羅王和八億緊那羅眾，拿著香山中所有水陸的花朵散在佛陀身上。散花之後，他們各自升上七寶重閣，繞佛三圈，又用水陸所有的花朵再次散在如來身上，又繞三圈。那時，大樹緊那羅王和八億緊那羅眾，從重閣下來，又繞佛三圈，頂禮佛足，一心合掌，瞻仰世尊，眼睛不曾離開片刻，然後退到一邊，思念如來過去和現在無量的功德。

那時，世尊知道大樹緊那羅王和八億眾內心深處的願望，現出微笑。那時，慧命馬勝比丘（Ashvajit，佛陀的早期弟子之一）用偈頌問道：

『善逝（Sugata，佛陀的稱號）不是無緣無故地微笑，天人所供養的您，請如實說，』『大家看到佛陀的微笑都感到疑惑，大家看到最殊勝的您如同初升的月亮。』『妙色的世尊，今天是誰，在無二法（non-duality）中，』

【English Translation】 English version 'Form' (phenomena), neither advances nor retreats, has no coming nor going. It also has neither sleep nor wakefulness; it should be known that it is separate from awareness. It is neither the eye nor blindness; there is no seeing nor the obstruction of darkness. There is also no state of opening or closing; it is neither tamed nor untamed. It is neither agitation nor cessation; it is neither the world nor Nirvana. It is neither real nor unreal; thus should the realm of the Buddha be understood. For the sake of taming the world, dispel your doubts; I have no doubts. In the ultimate truth, no one can dispel all the nets of others' doubts.

At that time, the Great Tree Kinnara King (a kind of half-human, half-bird deity) heard the Buddha expounding the gate of Dharani (a method of memory and understanding), and his heart was greatly delighted. After being delighted, he generated a courageous mind and immediately transformed into eight hundred million layered pavilions. These pavilions were sometimes on trees, sometimes on lotuses, and sometimes on mountains, all adorned with seven treasures. These pavilions were all adorned with canopies and banners of various precious jewels, and also adorned with various jeweled flower tassels and various colored silk tassels. At that time, the Great Tree Kinnara King and the eight hundred million Kinnara beings, holding all the flowers of the land and water from Fragrant Mountain, scattered them upon the Buddha. After scattering the flowers, they each ascended to the seven-jeweled layered pavilions, circumambulated the Buddha three times, and again scattered all the flowers of the land and water upon the Tathagata, and circumambulated three more times. At that time, the Great Tree Kinnara King and the eight hundred million Kinnara beings, descended from the layered pavilions, circumambulated the Buddha three more times, prostrated at the Buddha's feet, joined their palms together with one mind, gazed upon the World Honored One without their eyes leaving for a moment, and then retreated to one side, contemplating the immeasurable merits of the Tathagata in the past and present.

At that time, the World Honored One, knowing the deep desires of the Great Tree Kinnara King and the eight hundred million beings, manifested a smile. At that time, the Venerable Ashvajit (one of the early disciples of the Buddha) asked in verse:

'The Sugata (title of the Buddha) does not smile without a reason; you, who are worshipped by gods and humans, please speak truthfully,' 'Everyone who sees the Buddha's smile feels doubt; everyone sees the most excellent one like the newly risen moon.' 'O World Honored One of wondrous color, who today, in non-duality,'

起勝慧？　我於今日懷疑惑，　　唯愿人尊除我疑。　誰于佛法得凈心，　　如來由彼現微笑？　唯愿如來為記說，　　言說中勝斷我疑。　是時一切諸大眾，　　若聞佛說皆欣喜，　愿除彼等諸疑惑，　　如佛所教皆能行。　是故最勝兩足尊，　　除斷疑惑為記說，　愿為緊那羅王等，　　及為一切諸眾生。」

爾時世尊復以偈頌答馬勝言：

「善哉馬勝知時問，　　我今為汝分別說，　由汝問故我顯示，　　眾人當得佛功德。　汝當清凈專一心，　　聽希有事勿亂意，　所謂善逝最勝智，　　無有障礙大知見。　緊那羅王設疑問，　　為利一切諸眾生，　我今說彼當來果，　　諦聽我當斷汝疑。　樹緊那羅八億等，　　王及臣民諸眷屬，　是等於我供養已，　　從此命終生天上。　從此已后九億劫，　　流轉在於人天中，　具足修習五神通，　　得智自在心自在。　彼于那由他佛剎，　　是人師子遭化生，　身處天宮而不動，　　恒受禪悅安隱樂。　彼於九十千萬劫，　　在於人天流轉已，　各各自於佛剎中，　　皆得成於無上道。　其劫號曰常照曜，　　于彼劫中成佛道，　此皆一生補處人，　　彼智慧者當得佛。　彼佛國土無一人，　　非是修行成

【現代漢語翻譯】現代漢語譯本如何生起殊勝的智慧？我今天心中懷有疑惑，只希望受人尊敬的佛陀能消除我的疑惑。誰在佛法中獲得了清凈的心，以至於如來因此而展現微笑？只希望如來能為我們解說，用您殊勝的言辭來斷除我的疑惑。這時，所有的大眾，如果聽到佛陀的說法都會感到歡喜，希望能夠消除他們所有的疑惑，並且能夠按照佛陀的教導去修行。因此，最尊貴的兩足尊，請您為我們消除疑惑並作出解答，希望您能為緊那羅王（Kinnara King，一種神）等，以及為一切眾生解說。

這時，世尊再次用偈頌回答馬勝（Asvajit，佛陀的弟子）說：

『太好了，馬勝，你很懂得時機地發問，我現在為你分別解說，因為你的提問，我將顯示，眾人將能獲得佛陀的功德。你應該清凈專一你的心，聽聞這稀有的事情，不要心意散亂，所謂善逝（Sugata，佛陀的稱號）最殊勝的智慧，是無有障礙的大知見。緊那羅王提出疑問，是爲了利益一切眾生，我現在說出他們未來的果報，仔細聽，我將斷除你的疑惑。樹緊那羅（Tree Kinnara，緊那羅的一種）八億等，國王以及臣民和所有眷屬，這些人供養我之後，從此命終將往生天上。從那以後，經過九億劫，他們將在人天之中流轉，具足修習五神通（Abhijnas，佛教的五種神通），獲得智慧自在和心自在。他們在那由他（Nayuta，數量單位）佛剎中，這些人像獅子一樣化生，身處天宮而不動搖，恒常享受禪悅的安穩快樂。他們經過九十千萬劫，在人天中流轉之後，各自在不同的佛剎中，都將成就無上的佛道。他們所處的劫名為常照曜，在那一劫中成就佛道，這些都是一生補處（Ekajati-pratibaddha，指下一生必定成佛的菩薩）的人，這些有智慧的人將成佛。那些佛的國土中沒有一個人，不是通過修行而成就的。

【English Translation】 English version How does one arise with superior wisdom? Today, I harbor doubts in my heart, I only wish that the revered one would dispel my doubts. Who has attained a pure heart in the Buddha's teachings, that the Tathagata shows a smile because of them? I only wish that the Tathagata would explain, and with your superior words, dispel my doubts. At this time, all the assembly, if they hear the Buddha's teachings, will rejoice, Wishing to dispel all their doubts, and be able to practice according to the Buddha's teachings. Therefore, the most venerable two-legged one, please dispel our doubts and provide an answer, Hoping that you can explain for the Kinnara King (a type of deity), and for all sentient beings.

At that time, the World Honored One again answered Asvajit (a disciple of the Buddha) with verses:

'Excellent, Asvajit, you know the right time to ask, I will now explain to you separately, Because of your question, I will reveal, and the people will obtain the merits of the Buddha. You should purify and concentrate your mind, listen to this rare matter, do not let your mind be distracted, The so-called Sugata (an epithet of the Buddha) most superior wisdom, is the great knowledge and vision without obstacles. The Kinnara King raised the question, for the benefit of all sentient beings, I will now speak of their future results, listen carefully, I will dispel your doubts. The Tree Kinnara (a type of Kinnara) eight hundred million and others, the king, ministers, and all their families, These people, after making offerings to me, will be reborn in the heavens after their lives end. From then on, after nine hundred million kalpas, they will transmigrate in the human and heavenly realms, Fully cultivating the five supernormal powers (Abhijnas), attaining wisdom and freedom of mind. In the Nayuta (a unit of number) Buddha lands, these people will be born like lions, Residing in heavenly palaces without wavering, constantly enjoying the peaceful bliss of meditation. After ninety million kalpas, after transmigrating in the human and heavenly realms, Each in their respective Buddha lands, they will all attain the unsurpassed path of Buddhahood. The kalpa they are in is called Constant Illumination, in that kalpa they will attain Buddhahood, These are all those who are one birth away from Buddhahood (Ekajati-pratibaddha, referring to Bodhisattvas who will definitely become Buddhas in their next life), these wise ones will become Buddhas. In those Buddha lands, there is not a single person who has not attained it through practice.

熟者，　皆是一生補處人，　　無求聲聞二乘者。　一切皆是大菩薩，　　為世明者悉生彼，　悉是一生補處人，　　后當皆得成佛道。　彼土諸大菩薩眾，　　安住弘誓大愿中，　我于無量諸佛剎，　　皆悉修治令清凈。　彼菩薩愿甚廣大，　　于長夜中善思量，　以其清凈信樂心，　　各自修治已佛剎。　彼諸佛土妙莊嚴，　　遠離一切諸煩惱，　其地遍有諸宮林，　　解脫一切諸惡道。　所有諸過及八難，　　彼佛國土悉皆無，　既修清凈佛剎已，　　眾生便即易調伏。」　如是世尊天中天，　　為緊那羅說授記，　彼時一切諸大眾，　　聞已心皆大欣喜。◎

大寶積經卷第六十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十六

北齊三藏那連提耶舍譯

菩薩見實會第十六之六◎虛空行天授記品第十二

爾時復有八萬虛空行天，見阿修羅、伽樓羅及龍女、龍王、鳩槃茶、乾闥婆、夜叉、緊那羅等，供養如來並聞授記，皆大欣喜踴躍無量，于佛法中深心愛樂。為供養佛故，起勇猛心。彼虛空行天，于迦毗羅城外周遍八方六十由旬，雨曼陀羅花，遍佈其地至於人膝。雨曼陀羅花遍佈地已，持供養佛，繞佛三匝，即以偈頌而

【現代漢語翻譯】現代漢語譯本那些修行成熟的人，都是一生中必定會成佛的菩薩（一生補處人），他們不追求成為聲聞或緣覺二乘的修行者。他們都是偉大的菩薩，爲了照亮世間而來到這裡，他們都將成為一生補處的菩薩，未來都將成就佛道。那些國土中的大菩薩們，安住在他們弘大的誓願之中，我曾在無量無數的佛土中，都修治使其清凈。那些菩薩的願力非常廣大，在漫長的夜晚中善加思量，以他們清凈的信心和喜悅的心，各自修治自己的佛土。那些佛土都非常美妙莊嚴，遠離一切煩惱，其土地上遍佈宮殿和園林，解脫了一切惡道。所有過失和八難（八種難以修行佛法的障礙），在那些佛土中都沒有，既然修治清凈了佛土，眾生就很容易被調伏。世尊，天中之天，為緊那羅（一種天神）授記，當時所有的大眾，聽聞后都非常歡喜。《大寶積經》卷第六十五《大寶積經》卷第六十六北齊三藏那連提耶舍譯菩薩見實會第十六之六虛空行天授記品第十二那時，又有八萬虛空行天（一種天神），看到阿修羅（一種好戰的神）、伽樓羅（一種金翅鳥神）以及龍女、龍王、鳩槃茶（一種守宮神）、乾闥婆（一種天樂神）、夜叉（一種守護神）、緊那羅（一種天神）等，供養如來並聽聞授記，都非常歡喜，踴躍無量，對佛法產生了深深的愛樂。爲了供養佛，他們生起了勇猛之心。那些虛空行天，在迦毗羅城外，周遍八方六十由旬的範圍內，降下曼陀羅花（一種天花），遍佈地面直到人的膝蓋。降下曼陀羅花遍佈地面后，他們拿著花供養佛，繞佛三圈，然後用偈頌讚嘆。

【English Translation】 English version Those who are mature in practice are all Bodhisattvas destined for Buddhahood in their next life (ekajati-pratibaddha), not seeking to become Sravakas or Pratyekabuddhas of the Two Vehicles. They are all great Bodhisattvas, born to illuminate the world, and they will all become Bodhisattvas destined for Buddhahood in their next life, and in the future, they will all attain Buddhahood. The great Bodhisattvas in those lands abide in their vast vows, and I have purified countless Buddha lands. The vows of those Bodhisattvas are very vast, they contemplate them well during the long nights, and with their pure faith and joyful hearts, they each purify their own Buddha lands. Those Buddha lands are wonderfully adorned, free from all afflictions, and their lands are filled with palaces and gardens, liberating all from the evil paths. All faults and the eight difficulties (eight obstacles to practicing the Dharma) are absent in those Buddha lands. Having purified their Buddha lands, beings are easily tamed. The World Honored One, the God of Gods, gave predictions to the Kinnaras (a type of celestial being), and at that time, all the great assembly, upon hearing this, were greatly delighted. The Great Treasure Trove Sutra, Volume 65 The Great Treasure Trove Sutra, Volume 66 Translated by Tripitaka Master Narendrayasas of Northern Qi Chapter Sixteen, Part Six of the Bodhisattva's Vision of Reality, Chapter Twelve, The Prediction of the Sky-Walking Devas At that time, there were also eighty thousand Sky-Walking Devas (a type of celestial being), who, seeing the Asuras (a type of warring god), Garudas (a type of mythical bird), as well as the Dragon Maidens, Dragon Kings, Kumbhandas (a type of guardian spirit), Gandharvas (a type of celestial musician), Yakshas (a type of guardian spirit), Kinnaras (a type of celestial being), etc., making offerings to the Tathagata and hearing the predictions, were all greatly delighted and rejoiced immeasurably, developing a deep love for the Buddha Dharma. To make offerings to the Buddha, they arose with courageous hearts. Those Sky-Walking Devas, outside the city of Kapilavastu, throughout the eight directions for sixty yojanas, rained down Mandarava flowers (a type of celestial flower), covering the ground up to the knees of people. Having rained down Mandarava flowers and covered the ground, they took the flowers to make offerings to the Buddha, circumambulated the Buddha three times, and then praised him with verses.

贊佛言：

「諸根寂靜微笑面，　　救護一切諸眾生，　善逝具足大慈悲，　　故為世尊人師子。　如來大眾皆安住，　　于佛法中及涅槃，　導師世尊勝妙足，　　我今頭面而頂禮。　如十五日月盛滿，　　世人皆禮星中月，　如是一切諸天眾，　　睹佛笑面咸敬禮。　積集無量大福聚，　　亦覆成就智慧身，　具足無量大威德，　　故我頂禮世間親。　具足十力功德山，　　于諦無畏離三垢，　成就十八不共法，　　明見無疑說中勝。　具足三十二種相，　　八十種好而自嚴，　其心勝上如帝幢，　　故我頂禮無等等。　已能究竟持戒力，　　禪力決定不傾動，　執持最上智慧劍，　　最勝勇健降天魔。　于智慧力到彼岸，　　調御聲聞心無吝，　其心寂靜游諸方，　　度脫一切諸天人。　世尊人中勝師子，　　得於最上寂滅法，　惟然十力愿我等，　　亦當得此勝妙法。　愿我亦當天人中，　　為諸世間所信樂，　愿如世尊等無異，　　了知眾生心樂欲。　愿我得利諸世間，　　以憐愍心大悲心，　墮生死海苦眾生，　　愿我皆能得度脫。　愿我于諸天人中，　　得作無上大導師，　我當解脫諸有趣，　　為百苦逼諸眾生。」

爾時世尊知虛空行天深

【現代漢語翻譯】現代漢語譯本讚美佛陀的偈頌說：『諸根寂靜，面帶微笑，救護一切眾生，善逝（如來佛的稱號）具足大慈悲，所以被稱為世尊、人中獅子。如來大眾都安住在佛法中以及涅槃（佛教的最高境界），導師世尊的殊勝雙足，我今天以頭面頂禮。如同十五的滿月，世人都敬禮星月，同樣，一切諸天眾，見到佛陀的笑顏都恭敬頂禮。佛陀積聚了無量的大福德，也成就了智慧之身，具足無量的大威德，所以我頂禮這位世間的親人。佛陀具足十力（佛陀的十種力量）功德山，對於真諦無所畏懼，遠離三垢（貪、嗔、癡），成就十八不共法（佛陀獨有的十八種功德），明見無疑，是說法中的最勝者。佛陀具足三十二種大丈夫相，八十種隨形好而莊嚴自身，其心殊勝如帝釋天的寶幢，所以我頂禮這位無與倫比的聖者。佛陀已經究竟持戒的力量，禪定之力堅定不移，執持最上智慧之劍，最勇猛健壯，降伏天魔。佛陀的智慧之力到達彼岸，調御聲聞弟子，心中毫無吝嗇，其心寂靜，游化四方，度脫一切諸天人。世尊是人中最殊勝的獅子，證得了最上寂滅之法，愿具足十力的佛陀，也讓我們能得到這種殊勝的妙法。愿我也能在天人之中，為世間所信賴和喜悅，愿我能像世尊一樣，了知眾生的心意和喜好。愿我能利益世間，以憐憫心和大悲心，對於墮入生死苦海的眾生，愿我都能讓他們得到解脫。愿我能在諸天人中，成為無上的大導師，我將解脫一切輪迴之苦，為受百般痛苦逼迫的眾生。』這時，世尊知道虛空行天（指在空中飛行的天神）的心意。

【English Translation】 English version The verses praising the Buddha say: 'With serene senses and a smiling face, protecting all living beings, the Sugata (an epithet of the Buddha) is full of great compassion, therefore he is called the World Honored One, the lion among men. The assembly of the Tathagata all abide in the Dharma and in Nirvana (the highest state in Buddhism), the guiding World Honored One's supreme feet, I bow my head to them today. Like the full moon on the fifteenth day, people revere the moon among the stars, similarly, all the heavenly beings, seeing the Buddha's smiling face, respectfully bow. The Buddha has accumulated immeasurable great merits, and has also achieved the body of wisdom, possessing immeasurable great power, therefore I bow to this kinsman of the world. The Buddha possesses the mountain of merit of the Ten Powers (ten powers of the Buddha), is fearless regarding the truth, is free from the three defilements (greed, hatred, and delusion), has achieved the eighteen unique qualities (eighteen unique qualities of the Buddha), clearly sees without doubt, and is the most excellent in teaching. The Buddha possesses the thirty-two marks of a great man, and is adorned with eighty minor marks, his mind is supreme like the banner of Indra, therefore I bow to this incomparable sage. The Buddha has perfected the power of upholding precepts, the power of meditation is firm and unshakeable, wielding the supreme sword of wisdom, he is the most courageous and strong, subduing the heavenly demons. The Buddha's power of wisdom has reached the other shore, he guides the Sravaka disciples without any stinginess, his mind is serene, he travels in all directions, liberating all heavenly beings and humans. The World Honored One is the most supreme lion among men, having attained the supreme Dharma of tranquility, may the Buddha with the Ten Powers, also allow us to attain this supreme and wonderful Dharma. May I also be among the heavenly beings and humans, trusted and delighted by the world, may I be like the World Honored One, understanding the minds and desires of living beings. May I benefit the world, with a compassionate heart and a great compassionate heart, for the beings who have fallen into the sea of suffering of birth and death, may I be able to liberate them all. May I be among the heavenly beings and humans, become the supreme great guide, I will liberate all from the suffering of rebirth, for the beings oppressed by a hundred kinds of suffering.' At this time, the World Honored One knew the mind of the sky-walking devas (referring to gods who fly in the sky).

心信樂已，即便微笑。時馬勝比丘即以偈頌而問佛言：

「佛牟尼王非無緣，　　三界照明現微笑，　唯愿十力為我說，　　為何眾生現喜相？　見佛如來最勝面，　　現微笑相令眾喜，　一切大眾皆懷疑，　　愿聞佛說笑因緣。　愿大導師速為說，　　微笑因緣利益事，　愿為除斷眾疑網，　　沙門中王為宣說。　孰能令佛現喜笑？　　誰于佛所上供養？　令誰能達生死底？　　愿人師子除我疑。　誰於今日動魔宮，　　令魔狂亂心不安？　誰於今日令天眾，　　悉皆欣喜大踴躍？　唯愿為我速宣說，　　除斷一切世疑網，　大眾若得聞佛說，　　一切皆悉大欣喜。」

爾時世尊即以偈頌答馬勝言：

「馬勝汝今請問我，　　虛空行天受記事，　汝今問我大利益，　　無量世間諸人天。　十力師子若無問，　　不得為說佛子記，　汝於今日問如來，　　廣利一切世間故。　是空行天於我所，　　以欣喜心供養我，　過於阿僧祇劫數，　　滅除煩惱得成佛。　從於此間終沒已，　　便即生於天勝處，　于無量億諸佛所，　　悉知香花修供養。　于彼佛所發道心，　　亦復增進菩提意，　以諸無量勝妙偈，　　贊人師子自然智。　此等當於未來世，　　無量無邊

【現代漢語翻譯】現代漢語譯本心生歡喜，便露出微笑。當時，馬勝比丘用偈頌向佛陀提問：『佛陀牟尼（釋迦牟尼佛的稱號）大王，您不是無緣無故地，在三界（欲界、色界、無色界）照耀時顯現微笑，我希望具有十力（佛陀的十種力量）的您能為我解說，為何眾生會顯現歡喜的容貌？見到佛陀如來（佛的稱號）最殊勝的容顏，顯現微笑的相貌使眾生歡喜，一切大眾都心存疑惑，希望聽聞佛陀解說微笑的因緣。希望大導師（佛的稱號）儘快為我們解說，微笑的因緣和利益，希望您能為我們消除疑惑的羅網，沙門（出家修行的人）中的王者為我們宣說。是誰能讓佛陀顯現歡喜的笑容？是誰在佛陀這裡獻上供養？是誰能達到生死的盡頭？希望人中獅子（佛的稱號）消除我的疑惑。是誰在今天撼動了魔宮，讓魔王狂亂不安？是誰在今天讓天眾，都感到欣喜而歡躍？希望您能儘快為我宣說，消除一切世間的疑惑，大眾如果能聽到佛陀的解說，一切都會感到非常歡喜。』這時，世尊（佛的稱號）用偈頌回答馬勝：『馬勝，你今天請問我，關於虛空行天（一種天神）受記（預言未來成佛）的事情，你今天問我的是大利益的事情，關係到無量世間的人和天。如果十力獅子（佛的稱號）沒有被詢問，就不會說佛子（佛的弟子）受記的事情，你今天向如來（佛的稱號）提問，是爲了廣大利益一切世間。這位虛空行天在我這裡，以歡喜的心供養我，經過阿僧祇劫（極長的時間單位）的修行，滅除煩惱后將會成佛。從這裡結束生命后，就會立即轉生到殊勝的天界，在無量億的諸佛那裡，都知道用香花來修供養。在那些佛陀那裡發菩提心（追求覺悟的心），也更加增進菩提的意願，用無量殊勝的偈頌，讚歎人中獅子（佛的稱號）的自然智慧。這些都將在未來世，無量無邊

【English Translation】 English version Having believed and rejoiced, he then smiled. At that time, the Bhikkhu (Buddhist monk) Asvajit (one of the first five disciples of the Buddha) then asked the Buddha in verse: 'Buddha Muni (another name for Shakyamuni Buddha), King, it is not without reason that you illuminate the three realms (desire realm, form realm, formless realm) and show a smile, I wish that you, with the ten powers (ten powers of a Buddha), would explain to me, why do sentient beings show a joyful appearance? Seeing the most excellent face of the Buddha Tathagata (another name for Buddha), showing a smile makes beings happy, All the assembly is in doubt, wishing to hear the Buddha explain the cause of the smile. May the great guide (another name for Buddha) quickly explain to us, the cause and benefit of the smile, May you remove the net of doubt for us, the king among the Shramanas (ascetics) explain it to us. Who can make the Buddha show a joyful smile? Who offers to the Buddha? Who can reach the end of birth and death? May the lion among men (another name for Buddha) remove my doubts. Who today has shaken the palace of Mara (demon), causing Mara to be frantic and uneasy? Who today has made the heavenly beings, all feel joyful and leap with joy? May you quickly explain it to me, removing all the doubts of the world, If the assembly can hear the Buddha's explanation, all will be greatly delighted.' At that time, the World Honored One (another name for Buddha) answered Asvajit in verse: 'Asvajit, you ask me today about the matter of the sky-walking Deva (a type of deity) receiving a prophecy (prediction of future Buddhahood), What you ask me today is a matter of great benefit, concerning countless beings in the world and heavens. If the lion with ten powers (another name for Buddha) is not asked, he will not speak of the prophecy of the Buddha's son (disciple of the Buddha), You ask the Tathagata (another name for Buddha) today, for the benefit of all the world. This sky-walking Deva, in my presence, offered to me with a joyful heart, After countless Asankhya Kalpas (extremely long time units) of practice, he will eliminate afflictions and become a Buddha. After ending his life here, he will immediately be reborn in a superior heavenly realm, In the presence of countless billions of Buddhas, he will know to make offerings with incense and flowers. In the presence of those Buddhas, he will generate the Bodhi mind (mind of enlightenment), and further increase his aspiration for Bodhi, With countless excellent verses, he will praise the natural wisdom of the lion among men (another name for Buddha). These will all be in the future, immeasurable and boundless

諸佛所，　以勝香花而供養，　　亦以妙偈而贊佛。　那羅延身菩薩等，　　供養讚歎諸佛已，　于當來世欣喜劫，　　得成最勝無上智。　其佛號曰花幢尊，　　名稱普聞無譏毀，　彼等八萬天神眾，　　皆同一劫得作佛。　彼佛剎中無地獄，　　亦無餓鬼及畜生，　彼土亦無修羅趣，　　無有一切八難等。　此空行天成佛時，　　彼土一切諸人民，　彼諸眾生壽無量，　　果報猶如忉利天。　其國不聞惡道名，　　何況而有作惡者，　彼時眾生皆如法，　　一切悉是調伏眾。　彼佛度人無量億，　　其數過於恒河沙，　為說無依無著法，　　十力度脫彼眾生。　彼佛入般涅槃已，　　廣佈舍利起佛塔，　彼佛一一諸舍利，　　于中皆現佛身相。　名稱無毀諸身份，　　為彼眾生示神變，　無量億數諸眾生，　　皆發無上菩提心。」　導師如是智方便，　　為彼空行天授記，　一切大眾聞記已，　　皆悉欣喜大踴躍。

四天王授記品第十三

爾時九萬四天王天，見阿修羅、伽樓羅、龍女、龍王、鳩槃茶、乾闥婆、夜叉、緊那羅等，供養如來並聞授空行天記，皆大欣喜踴躍無量，于佛法中深心信樂。譬如有人乘于瓦船入于河中，心作是念：「如此瓦船不久當壞，

【現代漢語翻譯】現代漢語譯本在諸佛的處所，用殊勝的香和花來供養，也用美妙的偈頌來讚美佛陀。那羅延（Narayan，印度教神祇，在此指代具有強大力量的菩薩）身菩薩等，供養讚歎諸佛之後，在未來的欣喜劫（一個吉祥的時代）中，將成就最殊勝無上的智慧。他們的佛號名為花幢尊（Flower Banner Venerable），名聲普遍傳揚，沒有譏諷和譭謗。他們那裡的八萬天神眾，都將在同一個劫中成佛。那個佛土中沒有地獄，也沒有餓鬼和畜生。那個佛土也沒有修羅（Asura，好戰的神）的去處，沒有任何八難（指難以修行佛法的八種障礙）等。當這位空行天（Sky Walker Deva）成佛時，那個佛土的一切人民，那些眾生的壽命都是無量的，他們的果報就像忉利天（Trayastrimsa，佛教欲界六天之一）一樣。他們的國度聽不到惡道的名字，更何況會有作惡的人呢？那時，眾生都如法修行，一切都是被調伏的眾生。那位佛陀度化的人數無量億，其數量超過恒河沙數。他為他們宣說無依無著的法，用十力（佛陀的十種力量）度脫那些眾生。那位佛陀入般涅槃（Parinirvana，佛陀的最終寂滅）后，廣泛分佈舍利並建造佛塔。那位佛陀的每一顆舍利中，都顯現出佛陀的身相。名稱沒有譭謗，諸身份都完美，為那些眾生示現神通變化。無量億數的眾生，都發起了無上菩提心（Anuttara-samyak-sambodhi-citta，追求無上正等正覺的心）。導師（佛陀）以這樣的智慧和方便，為那位空行天授記。一切大眾聽聞授記后，都感到欣喜，歡喜踴躍。四天王授記品第十三那時，九萬四天王天（Caturmaharajika，佛教欲界六天之一）看到阿修羅（Asura）、伽樓羅（Garuda，金翅鳥神）、龍女、龍王、鳩槃茶（Kumbhanda，守宮神）、乾闥婆（Gandharva，香神）、夜叉（Yaksa，守護神）、緊那羅（Kinnara，歌神）等，供養如來並聽聞授空行天記，都感到非常欣喜，歡喜踴躍，對佛法產生了深深的信樂。譬如有人乘坐瓦船進入河中，心中想著：『這樣的瓦船不久就會壞掉，』

【English Translation】 English version At the places of all Buddhas, they offer with superior incense and flowers, and also praise the Buddhas with wonderful verses. Bodhisattvas like Narayana (a Hindu deity, here referring to a powerful Bodhisattva), having offered and praised all the Buddhas, in the future Joyful Kalpa (an auspicious era), will attain the most supreme and unsurpassed wisdom. Their Buddha will be named Flower Banner Venerable, whose name will be widely known without any criticism or slander. The eighty thousand celestial beings there will all become Buddhas in the same kalpa. In that Buddha-land, there are no hells, nor are there hungry ghosts or animals. In that Buddha-land, there is also no realm of Asuras (warring deities), and there are none of the eight difficulties (obstacles to practicing the Dharma). When this Sky Walker Deva becomes a Buddha, all the people in that land, the lifespan of those beings will be immeasurable, and their karmic rewards will be like those of the Trayastrimsa Heaven (one of the six heavens of the desire realm). In their country, the names of evil paths are not heard, let alone those who commit evil. At that time, all beings will practice according to the Dharma, and all will be tamed beings. That Buddha will liberate countless billions of beings, their number exceeding the sands of the Ganges River. He will preach the Dharma of non-reliance and non-attachment, and liberate those beings with the ten powers (of a Buddha). After that Buddha enters Parinirvana (the final extinction of a Buddha), he will widely distribute relics and build stupas. In each of that Buddha's relics, the form of the Buddha will appear. The name is without slander, and all body parts are perfect, showing miraculous transformations to those beings. Countless billions of beings will all generate the unsurpassed Bodhicitta (the mind of seeking supreme enlightenment). The Teacher (Buddha), with such wisdom and skillful means, bestowed the prediction upon that Sky Walker Deva. All the assembly, having heard the prediction, were all delighted and rejoiced greatly. Chapter Thirteen: Predictions for the Four Heavenly Kings At that time, the ninety-four thousand Caturmaharajika (Four Heavenly Kings) heavens, seeing Asuras, Garudas (mythical bird-like beings), dragon maidens, dragon kings, Kumbhandas (demons), Gandharvas (celestial musicians), Yakshas (nature spirits), Kinnaras (celestial musicians), etc., making offerings to the Tathagata and hearing the prediction for the Sky Walker Deva, were all greatly delighted and rejoiced immeasurably, and developed deep faith and joy in the Buddha's Dharma. It is like a person who enters a river in a clay boat, thinking: 'This clay boat will soon break,'

未沒以來，可速度岸以免水難。」如是九萬四天王天亦復如是，睹佛威神，為得佛法故，起深信樂發勇猛心供養如來。爾時四天王天並四天王，變化九萬七寶妙帳，雜色種種端妙希奇廣大嚴麗，其中多有赤真珠帳、火珠寶帳、琉璃寶帳、天金色帳、金剛珠帳。化作如是九萬七寶帳已，于虛空中繞佛三匝。又復化作九萬天樂，于虛空中亦復旋轉繞佛三匝。又復化作曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、迦迦羅婆花、摩訶迦迦羅婆花，持此化花而散佛上，復繞三匝，即以偈頌而贊佛言：

「諸天有九億，　　悉于導師所，　皆一心合掌，　　愿樂佛功德。　無掉亦無沒，　　無貪亦無悔，　無舉亦無下，　　故禮兩足尊。　斷除諸有種，　　亦滅無明闇，　拔除煩惱刺，　　能摧我慢山。　佛善拔毒箭，　　能滅諸瘡疣，　善修不逸行，　　身圓滿無減。　滅除諸煩惱，　　解脫一切縛，　斷除諸結使，　　出離諸憒鬧。　空及無相法，　　是佛之所行，　一切諸有中，　　其心無愿樂。　除斷渴愛根，　　棄捨無明闇，　于諸四顛倒，　　悉皆能遠離。　佛能知實際，　　世間無知者，　凡夫聞生懼，　　如鹿怖獵師。　墮身見眾生，　　于空不能知，　無明所覆

【現代漢語翻譯】現代漢語譯本：『在未沉沒之前，要儘快到達彼岸，以免遭受水難。』像這樣，九萬四天王天（四大天王所居住的天界）也是如此，他們看到佛陀的威神之力，爲了獲得佛法，生起深深的信仰和喜悅，發出勇猛的心來供養如來（佛陀的稱號）。當時，四天王天連同四大天王，變化出九萬個七寶妙帳，色彩各異，精美絕倫，稀有而又莊嚴華麗，其中有很多赤真珠帳、火珠寶帳、琉璃寶帳、天金色帳、金剛珠帳。變化出這樣的九萬個七寶帳后，在虛空中圍繞佛陀三圈。又變化出九萬種天樂，在虛空中也旋轉著圍繞佛陀三圈。又變化出曼陀羅花（白色花）、摩訶曼陀羅花（大白色花）、曼殊沙花（紅色花）、摩訶曼殊沙花（大紅色花）、迦迦羅婆花（黑色花）、摩訶迦迦羅婆花（大黑色花），拿著這些變化出來的花散在佛陀身上，又圍繞三圈，然後用偈頌來讚美佛陀說：『諸天有九億，都來到導師（佛陀）這裡，都一心合掌，愿樂佛陀的功德。沒有掉舉也沒有沉沒，沒有貪婪也沒有後悔，沒有高舉也沒有低下，所以禮敬兩足尊（佛陀）。斷除各種有（存在）的種子，也滅除無明的黑暗，拔除煩惱的刺，能摧毀我慢的山。佛陀善於拔除毒箭，能滅除各種瘡疣，善於修行不放逸的行為，身形圓滿沒有缺減。滅除各種煩惱，解脫一切束縛，斷除各種結使（煩惱的束縛），出離各種喧鬧。空和無相的法，是佛陀所修行的，在一切有（存在）之中，他的心沒有願望和喜悅。除斷渴愛的根源，拋棄無明的黑暗，對於各種四顛倒（常樂我凈的顛倒），都能遠離。佛陀能知道實際的真理，世間沒有知道的人，凡夫聽到會產生恐懼，就像鹿害怕獵人一樣。墮入身見（執著于身體為我）的眾生，對於空不能理解，被無明所覆蓋。』

【English Translation】 English version: 'Before sinking, one should quickly reach the shore to avoid the danger of drowning.' Similarly, the ninety-four heavens of the Four Heavenly Kings (the celestial realms where the Four Heavenly Kings reside) also witnessed the majestic power of the Buddha. To obtain the Dharma, they arose with deep faith and joy, and with courageous hearts, they made offerings to the Tathagata (an epithet of the Buddha). At that time, the heavens of the Four Heavenly Kings, along with the Four Heavenly Kings, transformed into ninety thousand exquisite jeweled canopies, of various colors, beautiful, rare, and grandly adorned. Among them were many canopies of red pearls, fire jewels, lapis lazuli, heavenly gold, and vajra jewels. Having transformed into these ninety thousand jeweled canopies, they circled the Buddha three times in the sky. They also transformed into ninety thousand celestial musical instruments, which also revolved around the Buddha three times in the sky. Furthermore, they transformed into Mandarava flowers (white flowers), Maha-Mandarava flowers (large white flowers), Manjushaka flowers (red flowers), Maha-Manjushaka flowers (large red flowers), Kakkara flowers (black flowers), and Maha-Kakkara flowers (large black flowers). Holding these transformed flowers, they scattered them upon the Buddha and circled him three times. Then, they praised the Buddha with verses, saying: 'The gods, numbering nine hundred million, all come to the Guide (Buddha), all with palms joined in reverence, wishing for the Buddha's merits. There is no agitation nor sinking, no greed nor regret, no elevation nor degradation, therefore, we bow to the Honored One with Two Feet (Buddha). He cuts off the seeds of all existence, and extinguishes the darkness of ignorance, removes the thorns of afflictions, and can crush the mountain of arrogance. The Buddha skillfully removes the poisoned arrows, can eliminate all sores and blemishes, diligently practices non-negligent conduct, and his form is complete without deficiency. He eliminates all afflictions, liberates from all bonds, cuts off all fetters (bonds of afflictions), and escapes all turmoil. Emptiness and the formless Dharma are what the Buddha practices; among all existences, his mind has no desires or pleasures. He cuts off the root of craving, abandons the darkness of ignorance, and can stay far away from all four perversions (the perversions of permanence, pleasure, self, and purity). The Buddha knows the true reality, which no one in the world knows; ordinary people hear of it and become fearful, like deer afraid of hunters. Beings who have fallen into the view of self (attachment to the body as self) cannot understand emptiness, and are covered by ignorance.'

蔽，　　著世間繫縛。　如實見真如，　　觀世猶空拳，　為世顯實智，　　由彼獲凈眼。　顯示諸陰空，　　名色亦復然，　界法體非有，　　諸入亦如是。　此法及余法，　　以名字而說，　此名字諸法，　　佛說悉皆空。　譬如大幻師，　　化作種種像，　無眾生施設，　　無命亦無人。　如是諸陰界，　　諸根十二入，　皆從幻化生，　　如來作是說。　譬如善畫師，　　畫作白象身，　枝節皆相似，　　高下亦復然。　實無高下相，　　但惑愚者眼，　是法界平等，　　愚者自迷惑。　佛皆為顯示，　　如掌庵羅果，　智者不迷惑，　　善學諸佛教。　如來大智慧，　　為世間智炬，　轉于妙法輪，　　教化諸群生。　當愿開覺我，　　無上寂菩提，　轉于妙法輪，　　如佛今所轉。　我等於世間，　　迷失道路者，　當爲說妙法，　　如今佛所說。」

爾時世尊知彼四天王天深心所念，即便微笑，其佛口中出於種種五色光明。爾時馬勝即以偈頌問如來言：

「佛非無因緣，　　而現微笑相。　大雄佛世尊，　　愿為說笑緣。　睹佛現微笑，　　一切諸會眾，　悉懷大疑惑，　　人尊應當知。　誰今壞魔眾？　　誰今得除疑？　誰於法決

【現代漢語翻譯】現代漢語譯本被矇蔽，就會被世間的束縛所牽絆。如實地見到真如（事物本來的樣子），看待世界就像是空拳（裡面什麼也沒有）。爲了向世人顯現真實的智慧，由此獲得清凈的眼睛。顯示諸陰（構成生命的五種要素：色、受、想、行、識）是空性的，名色（精神和物質）也是如此。界（地、水、火、風、空、識六界）的體性並非真實存在，諸入（眼、耳、鼻、舌、身、意六根）也是這樣。這些法和其餘的法，都是用名字來稱說的。這些名字所指代的諸法，佛說都是空性的。譬如偉大的魔術師，變幻出種種形象。其中沒有眾生的施設，沒有生命也沒有人。就像這樣，諸陰、諸界、諸根、十二入（六根和六塵）都是從幻化中產生的，如來是這樣說的。譬如善於繪畫的畫師，畫出白象的身體。枝節都非常相似，高低也一樣。實際上沒有高低的差別，只是迷惑了愚者的眼睛。這就是法界的平等，愚者自己迷惑了。佛都為他們顯示，就像手掌中的庵羅果（一種水果）。智者不會迷惑，善於學習諸佛的教誨。如來具有大智慧，是世間的智慧火炬。轉動著微妙的法輪（佛法），教化一切眾生。愿我能開啟覺悟，達到無上的寂靜菩提（覺悟的智慧）。轉動微妙的法輪，就像佛陀現在所轉動的一樣。我們這些在世間迷失道路的人，應當為他們宣說微妙的佛法，就像現在佛陀所說的那樣。」

那時，世尊知道那四天王天（佛教護法神）內心所想，就微微一笑，他的口中發出種種五色光明。那時，馬勝（佛陀弟子）就用偈頌向如來發問：

『佛陀不是沒有原因，才顯現出微笑的相。大雄佛世尊，愿您為我們說說微笑的原因。看到佛陀顯現微笑，一切在場的會眾，都懷有很大的疑惑，人中尊者您應當知道。現在是誰摧毀了魔眾？現在是誰消除了疑惑？是誰在佛法上決

【English Translation】 English version Being obscured, one is bound by the fetters of the world. Seeing the suchness (true nature of things) as it is, viewing the world is like an empty fist (there is nothing inside). To reveal true wisdom to the world, thereby obtaining pure eyes. Showing that the skandhas (five aggregates of existence: form, feeling, perception, mental formations, consciousness) are empty, and so are nama-rupa (mind and matter). The nature of the dhatus (six elements: earth, water, fire, wind, space, consciousness) is not real, and so are the ayatanas (six sense bases: eye, ear, nose, tongue, body, mind). These dharmas (phenomena) and other dharmas are spoken of by names. These dharmas that are referred to by names, the Buddha said are all empty. Like a great magician, who conjures various images. There is no establishment of beings, no life, and no person. Just like that, the skandhas, the dhatus, the sense bases, the twelve ayatanas (six sense bases and six sense objects), all arise from illusion, thus the Tathagata (Buddha) speaks. Like a skilled painter, who paints the body of a white elephant. The limbs are all similar, and the height is also the same. In reality, there is no difference in height, but it confuses the eyes of the foolish. This is the equality of the dharma realm, the foolish are confused by themselves. The Buddha reveals it to them all, like an amla fruit (a type of fruit) in the palm of the hand. The wise are not confused, and are good at learning the teachings of all Buddhas. The Tathagata has great wisdom, and is the torch of wisdom for the world. Turning the wonderful dharma wheel (Buddha's teachings), teaching all sentient beings. May I awaken to enlightenment, and attain the unsurpassed, peaceful Bodhi (wisdom of enlightenment). Turning the wonderful dharma wheel, just as the Buddha is turning it now. We, who are lost on the path in the world, should proclaim the wonderful dharma to them, just as the Buddha is speaking now.』

At that time, the World Honored One, knowing the thoughts in the hearts of the four heavenly kings (Buddhist guardian deities), smiled, and from his mouth came forth various five-colored lights. Then, Asvajit (Buddha's disciple) immediately asked the Tathagata in verse:

'The Buddha does not show a smile without a reason. Great Hero, World Honored One, please tell us the reason for your smile. Seeing the Buddha showing a smile, all the assembly present, are filled with great doubt, the honored one among men should know. Who now destroys the hordes of Mara (demon)? Who now removes doubts? Who is decisive in the dharma?

定？　　唯愿人尊說。　誰今得供佛？　　誰奉佛教行？　此眾皆懷疑，　　愿導師為說。　兩足尊說記，　　眾生若聞已，　悉皆除疑網，　　唯愿導師說。　復令諸眾生，　　依于種智道，　速逮得菩提，　　是故應說記。」

爾時世尊復以偈答馬勝言：

「善哉汝馬勝！　　為眾故請佛，　其微笑因緣。　　諦聽為汝說。　為愍諸世間，　　當一心專聽，　諸天滿九萬，　　悉皆住我前。　以清凈信心，　　已曾供養佛，　復以偈讚歎，　　了知諸空法，　於法得決定，　　安住我法中。　此等諸天眾，　　曾供八億佛，　復于當來世，　　無量億佛所，　供養彼諸佛，　　求于無上道。　于無量億佛，　　若不供養者，　彼于菩提樹，　　終不坐取證。　彼等當來世，　　得成於佛道，　號名曰大持，　　於世間最上。　彼諸世間燈，　　各有聲聞眾，　八十眾會集，　　知見無障礙。　彼等成佛已，　　彼土諸眾生，　一切皆壽命，　　具足八億歲。　彼佛無量智，　　無數億比丘，　皆遠塵離垢，　　悉住最後身。　彼佛滅度后，　　為彼功德者，　莊嚴彼佛剎，　　遣作無量塔。　彼無量千眾，　　及百那由他，　供養彼塔廟，

【現代漢語翻譯】現代漢語譯本請問，這（微笑的含義）是什麼決定的？唯愿世尊您能解說。現在是誰能夠供養佛陀？是誰在奉行佛陀的教誨？這裡的眾人對此都心存疑惑，希望導師您能為我們解說。兩足尊（佛陀的尊稱）請您為我們授記，眾生如果聽聞了這些，都能夠消除心中的疑惑，唯愿導師您能為我們解說。並且讓一切眾生，依循佛陀的智慧之道，迅速證得菩提（覺悟），所以應該為我們授記。

這時，世尊再次用偈語回答馬勝（佛陀的弟子）說：

『善哉，馬勝！你爲了大眾的緣故請問佛陀，關於我微笑的因緣。仔細聽著，我為你解說。爲了憐憫世間的一切眾生，應當一心專注地聽，有九萬諸天，都站在我的面前。他們以清凈的信心，曾經供養過佛陀，又用偈語讚歎佛陀，了知一切法皆是空性，對於佛法已經有了堅定的信念，安住在我的佛法之中。這些天眾，曾經供養過八億佛陀，又在未來的世間，在無量億佛的面前，供養那些佛陀，尋求無上的佛道。在無量億佛的面前，如果不能供養的話，他們就不能在菩提樹下，坐而證得覺悟。他們將在未來的世間，成就佛道，名號叫做大持（佛的稱號），在世間最為尊貴。這些世間的明燈（佛陀的別稱），各自都有聲聞弟子，八十個眾會聚集，知見沒有障礙。他們成佛之後，他們國土的眾生，一切都壽命具足，有八億歲。那些佛陀具有無量的智慧，有無數億的比丘，都遠離塵垢，都住在最後身（不再輪迴）。那些佛陀滅度之後，爲了那些功德者，莊嚴那些佛的剎土，建造無量的佛塔。那無量千眾，以及百那由他（數量單位），供養那些佛塔廟，

【English Translation】 English version What is the cause of this (smile)? I wish the World Honored One would explain. Who is it that can now make offerings to the Buddha? Who is it that practices the Buddha's teachings? All here are in doubt about this, and we wish that the Guide would explain it to us. May the Two-Footed Honored One (a title for the Buddha) give us a prophecy, so that when sentient beings hear it, they may all remove the nets of doubt. We wish that the Guide would explain it to us. And may all sentient beings, relying on the path of the Buddha's wisdom, quickly attain Bodhi (enlightenment). Therefore, a prophecy should be given.

At that time, the World Honored One again answered Ma Sheng (a disciple of the Buddha) with a verse:

'Well done, Ma Sheng! You have asked the Buddha for the sake of the assembly, about the cause of my smile. Listen carefully, and I will explain it to you. Out of compassion for all beings in the world, you should listen with focused attention, There are ninety thousand devas, all standing before me. With pure faith, they have made offerings to the Buddhas in the past, and have praised the Buddhas with verses, understanding that all dharmas are empty, They have firm faith in the Dharma and abide in my Dharma. These devas have made offerings to eight hundred million Buddhas, and in the future, they will make offerings to countless billions of Buddhas, seeking the unsurpassed path of Buddhahood. If they do not make offerings to countless billions of Buddhas, they will not sit under the Bodhi tree and attain enlightenment. They will attain Buddhahood in the future, and their names will be called Great Holder (a title for a Buddha), the most honored in the world. These lamps of the world (another title for Buddhas), each have their own assembly of Shravakas (disciples), eighty assemblies will gather, and their knowledge will be without obstruction. After they become Buddhas, the sentient beings in their lands, will all have a lifespan of eight hundred million years. Those Buddhas will have immeasurable wisdom, and countless billions of Bhikkhus (monks), will all be free from defilements, and will all be in their last body (no more rebirth). After those Buddhas pass into Nirvana, for the sake of those who have accumulated merit, they will adorn those Buddha lands, and build countless pagodas. Those countless thousands, and hundreds of nayutas (a unit of number), will make offerings to those pagodas and temples,

利益世間人，　或發菩提心，　　或有證涅槃。　彼佛滅度已，　　正法久住世，　經於八億歲，　　無量那由他。　彼諸法王子，　　受持護法故，　四天王天眾，　　彼佛授記已，　為利益世間，　　成熟眾生故。」　大眾得聞已，　　心皆大欣喜。　踴躍無有量，　　奉順如來教。◎

◎三十三天授記品第十四

爾時復有八億忉利諸天，其天帝釋最為上首，見阿修羅、伽樓羅、龍女、龍王、鳩槃茶、乾闥婆、夜叉、緊那羅、虛空行天，乃至四天王天，供養如來及聞授記，皆大欣喜踴躍無量，于佛法中深心信樂。深信樂已，爾時帝釋及忉利天，起勇猛心供養如來。即便化作八億七寶重閣，種種雜色端嚴殊特精妙希奇，皆悉垂布赤珠瓔珞、琉璃瓔珞、雜瓔珞、火珠寶瓔珞。一一重閣皆有百級莊嚴幢門，一一級中皆悉復有四小重閣，莊飾窗牖及師子座、幢幡、帳蓋、寶鈴、羅網。有天童女端嚴第一，侍重閣所及師子座，擊諸天樂。又復化作八億善調馬車，天莊嚴具而嚴飾之，所謂寶幢、幡蓋及諸音樂。於一切迦毗羅大城，周遍縱廣六十由旬，散曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、迦迦羅婆花、摩訶迦迦羅婆花、波盧使迦花、摩訶波盧使迦花，遍佈其地至於人膝。爾

【現代漢語翻譯】現代漢語譯本爲了利益世間的人們，有的發起了菩提心（覺悟之心），有的證得了涅槃（解脫）。在那佛陀滅度之後，正法（佛陀的教導）將長久住世，經歷八億年，無量無數的歲月。那些法王子（菩薩），因為受持和護持佛法，四天王天（佛教宇宙觀中的天界）的天眾，在那佛陀授記之後，爲了利益世間，爲了成熟眾生（使眾生達到覺悟），大眾聽聞這些之後，心中都非常歡喜。踴躍歡騰，無法計量，奉行順從如來的教誨。 ◎三十三天授記品第十四那時，又有八億忉利天（佛教宇宙觀中的天界）的天人，他們的首領是天帝釋（忉利天的統治者），他們看到阿修羅（非天神）、伽樓羅（金翅鳥）、龍女、龍王、鳩槃茶（守宮神）、乾闥婆（香神）、夜叉（守護神）、緊那羅（歌神）、虛空行天（在空中飛行的天人），乃至四天王天的天人，都供養如來並聽聞授記，都非常歡喜，踴躍無量，對佛法生起了深深的信樂。在深深信樂之後，那時帝釋和忉利天的天人，生起了勇猛之心來供養如來。他們立即化作八億七寶重閣，各種顏色交雜，端莊殊特，精妙稀奇，都垂掛著赤珠瓔珞、琉璃瓔珞、雜瓔珞、火珠寶瓔珞。每一個重閣都有百級莊嚴的門，每一級中都又有四個小重閣，裝飾著窗戶和獅子座、幢幡、帳蓋、寶鈴、羅網。有端莊第一的天童女，在重閣和獅子座旁侍奉，演奏各種天樂。又化作八億善調的馬車，用天上的莊嚴器具來裝飾，比如寶幢、幡蓋和各種音樂。在整個迦毗羅大城，周遍縱橫六十由旬（古印度長度單位），散佈著曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、迦迦羅婆花、摩訶迦迦羅婆花、波盧使迦花、摩訶波盧使迦花，遍佈地面直到人的膝蓋。

【English Translation】 English version To benefit the people of the world, Some have generated the Bodhi mind (mind of enlightenment), and some have attained Nirvana (liberation). After that Buddha passed away, The Dharma (Buddha's teachings) will abide in the world for a long time, Passing through eight hundred million years, immeasurable and countless ages. Those Dharma princes (Bodhisattvas), Because they uphold and protect the Dharma, The heavenly beings of the Four Heavenly Kings (celestial realms in Buddhist cosmology), After that Buddha bestowed predictions, In order to benefit the world, In order to mature sentient beings (to lead them to enlightenment), After the assembly heard these words, Their hearts were filled with great joy. They leaped with joy, immeasurable, And followed the teachings of the Tathagata (Buddha). ◎Chapter Fourteen: Predictions in the Thirty-Three Heavens At that time, there were also eight hundred million devas (gods) of the Trayastrimsa Heaven (a celestial realm in Buddhist cosmology), with their leader, Sakra (ruler of the Trayastrimsa Heaven), who saw the Asuras (demigods), Garudas (mythical birds), dragon maidens, dragon kings, Kumbhandas (demon guardians), Gandharvas (celestial musicians), Yakshas (nature spirits), Kinnaras (celestial musicians), the devas who travel in space, and even the devas of the Four Heavenly Kings, all making offerings to the Tathagata and hearing the predictions, and they were all greatly joyful, leaping with immeasurable joy, and they developed deep faith and delight in the Buddha's Dharma. After developing deep faith and delight, at that time, Sakra and the devas of the Trayastrimsa Heaven generated a courageous mind to make offerings to the Tathagata. They immediately transformed into eight hundred million jeweled pavilions, of various colors, dignified, unique, exquisite, and rare, all adorned with strings of red pearl necklaces, lapis lazuli necklaces, mixed necklaces, and fire jewel necklaces. Each pavilion had a hundred levels of ornate doors, and each level had four smaller pavilions, decorated with windows and lion thrones, banners, canopies, jeweled bells, and nets. There were heavenly maidens of utmost beauty, attending the pavilions and lion thrones, playing various celestial music. They also transformed into eight hundred million well-trained chariots, adorned with heavenly ornaments, such as jeweled banners, canopies, and various music. Throughout the entire city of Kapilavastu, spanning sixty yojanas (ancient Indian unit of distance) in all directions, they scattered Mandarava flowers, Maha-Mandarava flowers, Manjushaka flowers, Maha-Manjushaka flowers, Kakkara flowers, Maha-Kakkara flowers, Palushika flowers, and Maha-Palushika flowers, covering the ground up to people's knees.

時帝釋又復化作八億伊羅龍象，一一龍像有八億頭，一一象頭各有六牙，一一牙上有七花池，一一池中有七蓮花，一一蓮花皆有千葉，一一葉中有七天女，一一天女有七侍女種種莊嚴。于重閣間安置龍象寶車隨後，供養如來。天重閣上雨天栴檀末、天沉水末、天真金末，雨天曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、波盧沙花、摩訶波盧沙花、迦迦羅婆花、摩訶迦迦羅花、金花、銀花、毗琉璃花、種種雜色波吒梨花，如是化作一切種種勝妙寶花而散佛上。彼天童女或作音樂、或歌或舞、或動其身，如阿修羅中廣說。又復化作八億善調馬王，種種莊嚴而乘其上。復以種種天諸供具而散佛上。復有八億諸天音樂，在虛空中自然而作。復於八億寶車之上，一一各有一化天女，彼八億天女或歌或舞、或作音樂、或動其身，如修羅中廣說。彼伊羅龍王頭中所化天女悉作音樂，如阿修羅供養中廣說。爾時八億天女悉供養佛。

爾時彼八億天作如是念：「是化天女供養如來，一切諸法亦復如是，如佛所說。」彼知一切法如幻化已，于諸法中無有疑網。彼諸法中得無疑已，繞佛三匝，頂禮佛足，卻住一面。彼于諸法知如幻已，亦知自身同於幻化，知彼供養及以如來亦同于幻，佛所說法亦復如是。于諸幻法得無疑已，即

【現代漢語翻譯】現代漢語譯本當時，帝釋天又化現出八億伊羅龍象（伊羅龍象：傳說中的一種巨象），每一頭龍像有八億個頭，每個象頭有六根牙，每根牙上有七個花池，每個池中有七朵蓮花，每朵蓮花都有千片花瓣，每片花瓣上都有七位天女，每一位天女都有七位侍女，她們都裝飾得非常華麗。在重重樓閣之間安置著龍象寶車，隨後供養如來。天上的重閣上降下天栴檀末、天沉水末、天真金末，降下天曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、波盧沙花、摩訶波盧沙花、迦迦羅婆花、摩訶迦迦羅花、金花、銀花、毗琉璃花、各種雜色的波吒梨花，這樣化現出各種各樣殊勝美妙的寶花，散在佛的身上。那些天童女有的演奏音樂，有的唱歌跳舞，有的舞動身體，就像在阿修羅（阿修羅：一種神祇，常與天神作戰）中所描述的那樣。又化現出八億善調馬王，裝飾得非常華麗，騎在它們上面。又用各種天上的供具散在佛的身上。又有八億天上的音樂，在虛空中自然地演奏。又在八億寶車之上，每一輛車上都有一位化現的天女，這八億天女有的唱歌跳舞，有的演奏音樂，有的舞動身體，就像在修羅（修羅：同阿修羅）中所描述的那樣。那些伊羅龍王頭中所化現的天女都演奏音樂，就像在阿修羅供養中所描述的那樣。當時，八億天女都供養佛。當時，那八億天人這樣想：『這些化現的天女供養如來，一切諸法也是如此，就像佛所說的那樣。』他們知道一切法都如幻化之後，對於諸法不再有任何疑惑。他們在諸法中得到無疑之後，繞佛三圈，頂禮佛足，退到一旁站立。他們知道諸法如幻化之後，也知道自身如同幻化，知道他們的供養以及如來也如同幻化，佛所說的法也是如此。在諸幻法中得到無疑之後，即

【English Translation】 English version At that time, Śakra, Lord of the Gods, again transformed into eight hundred million Airāvata dragon-elephants (Airāvata: a mythical white elephant), each dragon-elephant having eight hundred million heads, each elephant head having six tusks, each tusk having seven flower ponds, each pond having seven lotus flowers, each lotus flower having a thousand petals, each petal having seven celestial maidens, each celestial maiden having seven attendants, all adorned with various splendors. In the midst of layered pavilions, they placed dragon-elephant jeweled chariots, following behind to make offerings to the Tathāgata. From the heavenly pavilions, they rained down heavenly sandalwood powder, heavenly aloeswood powder, heavenly pure gold powder, and rained down heavenly Mandārava flowers, Mahāmandārava flowers, Mañjūṣaka flowers, Mahāmañjūṣaka flowers, Parūṣaka flowers, Mahāparūṣaka flowers, Kakkāraka flowers, Mahākakkāraka flowers, golden flowers, silver flowers, beryl flowers, and various multicolored Pāṭali flowers. In this way, they transformed into all sorts of supreme and wondrous jeweled flowers and scattered them upon the Buddha. Those celestial maidens either played music, sang, danced, or moved their bodies, as described extensively in the context of the Asuras (Asuras: a class of deities often in conflict with the gods). They also transformed into eight hundred million well-trained horse kings, adorned with various splendors, and rode upon them. They further scattered various heavenly offerings upon the Buddha. There were also eight hundred million heavenly musical instruments, playing naturally in the empty space. Moreover, upon eight hundred million jeweled chariots, each had a transformed celestial maiden. These eight hundred million celestial maidens either sang, danced, played music, or moved their bodies, as described in the context of the Suras (Suras: another name for Asuras). The celestial maidens transformed from the heads of the Airāvata dragon-kings all played music, as described in the context of the Asura offerings. At that time, the eight hundred million celestial maidens all made offerings to the Buddha. At that time, those eight hundred million gods thought thus: 『These transformed celestial maidens are making offerings to the Tathāgata, and all dharmas are also like this, as the Buddha has said.』 Having understood that all dharmas are like illusions, they had no more doubts about any dharma. Having attained freedom from doubt in all dharmas, they circumambulated the Buddha three times, bowed at his feet, and stood to one side. Having understood that all dharmas are like illusions, they also knew that their own selves were like illusions, and that their offerings and the Tathāgata were also like illusions, and that the Dharma spoken by the Buddha was also like this. Having attained freedom from doubt in all illusory dharmas, they immediately

以偈頌而贊佛言：

「此諸化人設供養，　　一切諸人亦復然，　帝釋天等及諸法，　　一切悉皆如幻化。　如來導師亦如幻，　　聲聞眾從法化生，　于佛所說悉無疑，　　能解如來所說記。　如來世尊所說法，　　愚癡凡夫不能了，　如來所說諸法等，　　一切悉皆猶如幻。　若諸學人及無學，　　佛弟子眾調伏者，　此等亦復如幻化，　　我於此法得無疑。　世尊若人樂寂默，　　獨一無惱如騏驎，　此等一切悉同幻，　　我於此法亦無疑。　若行佛行菩薩行，　　利益眾生不放逸，　彼是菩薩如來子，　　一切悉皆如幻化。　善逝導師自然智，　　十力大悲智無量，　智慧自在世間最，　　彼佛如是亦如幻。　如佛世尊所說法，　　清涼寂靜無所依，　得涅槃法及涅槃，　　彼等亦復猶如幻。　善逝如法無所有，　　一切猶如幻化性，　於此佛法及智慧，　　我等於中悉無疑。　我等常愿得如佛，　　見一切法亦如幻，　我等行此佛境界，　　愿得成佛無有疑。」

爾時世尊知八億三十三天深心信樂已，即便微笑。爾時慧命馬勝即以偈頌請問佛言：

「名稱無比具諸德，　　如來現笑非無因。　如來今日為何笑？　　唯愿為說除我疑。　眾見如來現微

【現代漢語翻譯】現代漢語譯本以偈頌讚美佛陀說：『這些化現的人所做的供養，一切其他人也是如此，帝釋天（Indra，佛教的護法神）等以及一切法，一切都像幻化一樣。如來導師也像幻化，聲聞眾（Śrāvaka，佛陀的弟子）從法化生，對於佛陀所說的一切都沒有懷疑，能夠理解如來所說的預言。如來世尊所說的法，愚癡的凡夫不能理解，如來所說的一切法，一切都像幻化一樣。如果那些正在學習的人和已經學成的人，佛陀的弟子中那些被調伏的人，這些人也像幻化一樣，我對這個法沒有懷疑。世尊，如果有人喜歡寂靜，像麒麟（Qilin，中國神話中的一種神獸）一樣獨自一人沒有煩惱，這些人也全都像幻化一樣，我對這個法也沒有懷疑。如果修行佛陀的行和菩薩的行，利益眾生不懈怠，他們是菩薩，是如來的孩子，一切都像幻化一樣。善逝（Sugata，佛陀的稱號）導師具有自然的智慧，十力（佛陀的十種力量）和大悲，智慧自在，世間最尊貴，這樣的佛陀也像幻化一樣。如佛世尊所說的法，清涼寂靜沒有依靠，得到涅槃（Nirvana，佛教的最高境界）的法和涅槃，它們也像幻化一樣。善逝如法無所有，一切都像幻化的性質，對於這個佛法和智慧，我們都沒有懷疑。我們常常希望像佛陀一樣，看到一切法也像幻化一樣，我們修行這個佛的境界，希望能夠成佛沒有懷疑。』那時，世尊知道八億三十三天（Trayastriṃśa，佛教的欲界六天之一）內心深信並喜悅，就微笑起來。那時，慧命馬勝（Aśvajit，佛陀的弟子）就用偈頌請問佛陀說：『名稱無比，具足各種功德，如來您今天微笑一定有原因。如來您今天為什麼微笑？希望您能為我們解說，消除我們的疑惑。大家看到如來您露出微笑，

【English Translation】 English version Praising the Buddha with verses, it is said: 'These manifested beings making offerings, all others are the same, including Indra (the king of gods in Buddhism) and all dharmas, all are like illusions. The Tathagata (Buddha) as a guide is also like an illusion, the Śrāvakas (Buddha's disciples) are born from the Dharma, they have no doubt about what the Buddha has said, and can understand the prophecies of the Tathagata. The Dharma spoken by the Tathagata, the World Honored One, cannot be understood by foolish ordinary people, all the dharmas spoken by the Tathagata, all are like illusions. If those who are learning and those who have completed their learning, the disciples of the Buddha who are tamed, these are also like illusions, I have no doubt about this Dharma. World Honored One, if there are those who enjoy solitude, like a Qilin (a mythical creature in Chinese culture) alone without worries, all these are also like illusions, I have no doubt about this Dharma either. If one practices the conduct of the Buddha and the conduct of a Bodhisattva, benefiting sentient beings without negligence, they are Bodhisattvas, children of the Tathagata, all are like illusions. The Sugata (Buddha's epithet) guide has natural wisdom, the ten powers (ten powers of the Buddha) and great compassion, wisdom is free, the most honored in the world, such a Buddha is also like an illusion. The Dharma spoken by the Buddha, the World Honored One, is cool and tranquil without reliance, obtaining the Dharma of Nirvana (the ultimate state of enlightenment) and Nirvana, they are also like illusions. The Sugata is without any Dharma, all are like the nature of illusions, regarding this Buddha Dharma and wisdom, we have no doubt. We always wish to be like the Buddha, seeing all dharmas as illusions, we practice this realm of the Buddha, wishing to achieve Buddhahood without doubt.' At that time, the World Honored One knew that eight hundred million Trayastriṃśa (one of the six heavens in the desire realm) had deep faith and joy, so he smiled. At that time, the venerable Aśvajit (one of the Buddha's first five disciples) asked the Buddha with verses: 'With unparalleled fame and possessing all virtues, there must be a reason for the Tathagata's smile today. Why does the Tathagata smile today? We hope you can explain it to us and remove our doubts. Everyone sees the Tathagata showing a smile,

笑，　　見已眾皆懷猶豫，　唯愿除彼眾疑惑，　　令眾勿懷諸疑網。　彼諸天眾皆欣喜，　　讚歎如來及供養，　如來現笑今為誰？　　愿佛為說令眾喜。　諸德清凈猶如月，　　應供養者愿為說，　如來所說彼若聞，　　此等欣喜得成佛。　如此諸天大眾等，　　知一切法猶如幻，　諸天修學無障礙，　　唯愿十力說此事。　一切大眾若除疑，　　以欣喜心修菩提，　起增上欲不下劣，　　眾聞即發勇猛心。」

爾時世尊以偈頌答馬勝言：

「馬勝汝今問如來，　　善合時機大利益，　佛知天眾欣喜已，　　我現笑緣今當說。　汝為天眾問笑因，　　今大利益諸眾生，　我今為汝說笑因，　　以清凈心善諦聽。　如是諸天大眾等，　　知一切法猶如幻，　無量無礙智見慧，　　當來離闇得作佛。　過去流轉生死中，　　曾供諸佛如恒沙，　于彼佛所數修習，　　一切諸法猶如幻。　今復於我設勝供，　　亦知諸法同幻化，　此于佛法深信樂，　　當來之世必成佛。　於此佛法所作福，　　無有失壞及障礙，　天眾於我供養已，　　復知諸法猶如幻。　當來世近住劫中，　　得成最勝說中勝，　彼勝福者皆同號，　　名因陀羅幢王佛。　彼佛宣說如幻法，

【現代漢語翻譯】現代漢語譯本看到佛陀微笑，眾人心中都懷有疑惑，只希望佛陀能消除他們的疑惑，讓大家不再有任何疑慮。那些天眾都感到非常歡喜，讚歎如來並供養，如來現在微笑是爲了什麼呢？希望佛陀能為我們解說，讓大家歡喜。您的德行清凈如明月，是應受供養的聖者，希望您能為我們解說，如果如來說法，他們聽聞后，會非常歡喜並最終成佛。這些天眾等，都明白一切法如同幻象，天眾修學佛法沒有障礙，只希望具足十力的佛陀能為我們解說此事。如果一切大眾都能消除疑惑，以歡喜心修習菩提，發起增上欲，不退縮，大家聽聞后就會生起勇猛之心。

這時，世尊用偈頌回答馬勝（Māśva，佛陀弟子）說：

馬勝，你今天問如來，真是恰逢時機，能帶來大利益，佛陀知道天眾已經感到歡喜，我現在就說我微笑的原因。你為天眾問我微笑的原因，這能為眾生帶來大利益，我現在為你解說微笑的原因，要以清凈心好好地聽。這些天眾等，都明白一切法如同幻象，他們擁有無量無礙的智慧和見解，將來會脫離黑暗，成就佛果。過去在生死輪迴中，他們曾供養過如恒河沙數般的諸佛，在那些佛陀那裡，他們多次修習，明白一切諸法如同幻象。現在他們又來供養我，也明白諸法如同幻化，他們對佛法深信不疑，將來必定成佛。他們所作的這些佛法功德，不會有任何損失或障礙，天眾供養我之後，又明白諸法如同幻象。在未來的賢劫中，他們將成就最殊勝的佛果，這些有殊勝福德的人，都將同號，名為因陀羅幢王佛（Indradhvaja-rāja-buddha）。那些佛陀會宣說如幻的佛法，

【English Translation】 English version Seeing the Buddha smile, the assembly was filled with doubt, They wished only that he would dispel their doubts, so that they would have no more uncertainties. Those heavenly beings were all delighted, praising and making offerings to the Tathagata, Why does the Tathagata smile now? May the Buddha explain it to us, so that we may rejoice. Your virtues are as pure as the moon, you are worthy of offerings, may you explain it to us, If the Tathagata speaks, and they hear it, they will be very happy and ultimately attain Buddhahood. These heavenly beings and others, all understand that all dharmas are like illusions, The heavenly beings have no obstacles in their study of the Dharma, we only wish that the Buddha with ten powers would explain this matter to us. If all the assembly can dispel their doubts, and cultivate Bodhi with joyful hearts, They will generate superior aspiration, without retreating, and upon hearing this, they will develop courageous minds.

At that time, the World Honored One answered Māśva (a disciple of the Buddha) with a verse:

Māśva, your question to the Tathagata today is timely and brings great benefit, The Buddha knows that the heavenly beings are already delighted, and now I will explain the reason for my smile. You ask the reason for my smile on behalf of the heavenly beings, this will bring great benefit to all beings, Now I will explain the reason for my smile to you, listen carefully with a pure heart. These heavenly beings and others, all understand that all dharmas are like illusions, They possess immeasurable and unobstructed wisdom and insight, and in the future, they will leave darkness and attain Buddhahood. In the past, in the cycle of birth and death, they have made offerings to Buddhas as numerous as the sands of the Ganges, In those Buddhas' presence, they have repeatedly practiced, understanding that all dharmas are like illusions. Now they have come to make offerings to me, and they also understand that all dharmas are like illusions, They have deep faith and joy in the Buddha Dharma, and in the future, they will surely attain Buddhahood. The merits they have made in this Buddha Dharma will not be lost or obstructed, After the heavenly beings have made offerings to me, they also understand that all dharmas are like illusions. In the near future, in this kalpa, they will attain the most supreme Buddhahood, Those with supreme merit will all have the same name, they will be called Indradhvaja-rāja-buddha (Buddha King Indra's Banner). Those Buddhas will proclaim the Dharma of illusion,

度脫無量億眾生，　是故汝等舍放逸，　　修一切法應如幻。　是不逸者我所化，　　為滿菩提分法故，　精進由如救頭然，　　速求寂滅勝菩提。」

夜摩天授記品第十五

爾時復有四億夜摩天眾，見阿修羅、伽樓羅、龍女、龍王、鳩槃茶、乾闥婆、夜叉、緊那羅、虛空行天、四天王天、忉利天等，供養如來並聞授記，皆大欣喜踴躍無量。爾時夜摩天眾知佛如來以無礙智授彼記已，即于佛法起信樂心。起信樂已即作是念：「如是佛法甚奇微妙。若證佛法者，無有不知、無有不見、無不簡擇、無有不證，于已生、未生、現生，或已滅、當滅、現滅，若業及報，皆如實知。甚奇如來能知世諦及第一義，善知此二更無有餘。彼佛世尊于其空法善能知見、善知簡擇、善證相應，故名薩波若。何謂世諦？一切世俗生死所行，於此諸法悉能曉知。第一義者，無有言說、無有知者、非心所行。以無知故，無能說者、無顯示者、無開說者、無有聞者。以無說故，亦無知者。無生無示，無有見者。無有施設、無有取著、無有覺知、無有能到亦無所到、無能親近、無能惻量、無有建立、無有棄捨、無有所作亦無能作、無譽無毀無利無衰無稱無譏無苦無樂。非色非非色、非數非非數、非明非非明、非有煩惱非離煩惱

【現代漢語翻譯】現代漢語譯本度脫了無量億的眾生，因此你們應當捨棄放逸，修習一切法應當如同幻象。不放逸的人是我所化度的，爲了圓滿菩提的各種法門，精進應當像救燃眉之急一樣，迅速求得寂滅殊勝的菩提。」

夜摩天授記品第十五

那時，又有四億夜摩天（Yama Deva，欲界六天中的第三天）的大眾，看到阿修羅（Asura，一種好戰的惡神）、伽樓羅（Garuda，一種金翅鳥神）、龍女、龍王、鳩槃茶（Kumbhanda，一種守財鬼）、乾闥婆（Gandharva，一種天樂神）、夜叉（Yaksa，一種守護神）、緊那羅（Kinnara，一種歌神）、虛空行天、四天王天（Caturmaharajika Deva，欲界六天中的第一天）、忉利天（Trayastrimsa Deva，欲界六天中的第二天）等，供養如來並聽聞授記，都非常歡喜，踴躍無量。當時，夜摩天眾知道佛如來以無礙的智慧為他們授記后，就對佛法生起了信樂之心。生起信樂之心后，他們就想：『這樣的佛法真是奇特微妙。如果證得佛法，就沒有什麼不知道、沒有什麼看不見、沒有什麼不辨別、沒有什麼不證得的，對於已經生起、尚未生起、正在生起，或者已經滅去、將要滅去、正在滅去的事物，無論是業還是果報，都能如實地知曉。』如來真是奇特，能夠知道世俗諦（Samvriti-satya，相對真理）和第一義諦（Paramartha-satya，絕對真理），善於瞭解這兩者，再沒有其他。那位佛世尊對於空法（Sunyata，空性）能夠善於知見、善於辨別、善於證得相應，所以名為薩波若（Sarvajna，一切智者）。什麼是世俗諦呢？就是一切世俗生死所行的，對於這些法都能夠明瞭知曉。第一義諦是什麼呢？就是沒有言說、沒有知者、不是心所能行的。因為沒有知，所以沒有能說者、沒有顯示者、沒有開說者、沒有聽聞者。因為沒有說，所以也沒有知者。沒有生起、沒有顯示，沒有見者。沒有施設、沒有執著、沒有覺知、沒有能到達也沒有所到達、沒有能親近、沒有能衡量、沒有建立、沒有捨棄、沒有所作也沒有能作、沒有讚譽也沒有譭謗、沒有利益也沒有衰敗、沒有稱讚也沒有譏諷、沒有痛苦也沒有快樂。不是色也不是非色、不是數也不是非數、不是光明也不是非光明、不是有煩惱也不是離煩惱。

【English Translation】 English version Having delivered countless billions of sentient beings, Therefore, you should abandon negligence, and cultivate all dharmas as if they were illusions. Those who are not negligent are those I have transformed, for the sake of fulfilling the aspects of Bodhi, Be diligent as if saving your head from fire, quickly seek the tranquil and supreme Bodhi.」

Chapter Fifteen: The Prophecy for the Yama Devas

At that time, there were also four hundred million Yama Devas (Yama Deva, the third heaven in the desire realm), who, seeing the Asuras (a race of warring demigods), Garudas (a mythical bird-like creature), Dragon maidens, Dragon kings, Kumbhandas (a type of demon), Gandharvas (celestial musicians), Yakshas (nature spirits), Kinnaras (mythical beings, half-human and half-bird), the Sky-traveling Devas, the Devas of the Four Heavenly Kings (Caturmaharajika Deva, the first heaven in the desire realm), the Trayastrimsa Devas (the second heaven in the desire realm), etc., making offerings to the Tathagata and hearing the prophecies, were all greatly delighted and rejoiced immeasurably. At that time, the Yama Devas, knowing that the Buddha Tathagata had given them prophecies with unobstructed wisdom, immediately developed faith and joy in the Buddha's teachings. Having developed faith and joy, they thought: 『Such Buddha-dharma is truly wondrous and subtle. If one realizes the Buddha-dharma, there is nothing that one does not know, nothing that one does not see, nothing that one does not discern, and nothing that one does not realize. Regarding what has arisen, what has not yet arisen, what is arising, or what has ceased, what will cease, what is ceasing, whether it be karma or its retribution, one knows it all as it truly is.』 How wondrous is the Tathagata, who can know both the conventional truth (Samvriti-satya, relative truth) and the ultimate truth (Paramartha-satya, absolute truth), and is skilled in understanding these two, with nothing beyond them. That Buddha, the World-Honored One, is skilled in knowing, seeing, discerning, and realizing the Dharma of emptiness (Sunyata, emptiness), and is therefore called Sarvajna (all-knowing). What is the conventional truth? It is all that is done in the cycle of worldly existence, and one is able to clearly understand all these dharmas. What is the ultimate truth? It is without words, without a knower, and beyond the realm of the mind. Because there is no knowing, there is no speaker, no demonstrator, no explainer, and no listener. Because there is no speaking, there is also no knower. There is no arising, no showing, and no seer. There is no establishment, no attachment, no awareness, no one who can reach and nothing to reach, no one who can approach, no one who can measure, no establishment, no abandonment, no action and no actor, no praise and no blame, no gain and no loss, no commendation and no criticism, no suffering and no joy. It is neither form nor non-form, neither number nor non-number, neither light nor non-light, neither with afflictions nor without afflictions.

、非世間非涅槃、非覺非觀、非進非退、無動無作。無有戲論，過諸戲論。所說色相不可得，受想行識亦不可得。眼相不可得，耳鼻舌身意諸相亦復如是。色相不可得，聲香味觸法相不可得。眼識相不可得，耳鼻舌身意識亦不可得。眼觸相不可得，耳鼻舌身及意觸相亦復如是。眼觸生受亦不可得，耳鼻舌身意觸生受亦復如是。色思覺相亦不可得，乃至法思覺相亦復如是。意相不可得，空相不可得，地界水界火界風界識界亦不可得。欲界相不可得，色界相不可得，無色界相不可得。有為相不可得，無為相不可得。如是等若彼彼法言說無能說者，如是如是法名不可說法也。佛法最勝，無聞愚癡凡夫眾生不能知故。聞已驚怖，彼于佛法心生怖畏，於一切智智便即退失。諸天世人應當憐愍，如此眾生常處生死恒為苦切。」

爾時夜摩天觀諸世間煩惱眾生已，為得佛法故、為供養如來故，起勇猛心，所設供具過忉利天，而供養佛。供養佛已頂禮佛足，右繞三匝，卻住一面。爾時夜摩天即以偈頌而嘆佛言：

「佛見諸陰皆空寂，　　于其界入亦復然，　諸根聚積皆離相，　　如來如實悉了知。　世間智者于實法，　　不從他聞自然解，　所謂世諦及真諦，　　離此更無第三法。　如來悲愍於一切，　　為利世間說

【現代漢語翻譯】現代漢語譯本：既非世間，也非涅槃；既非覺悟，也非觀照；既非前進，也非後退；無動搖，無作為。沒有虛妄的言論，超越一切虛妄的言論。所說的色相是不可得的，受、想、行、識也是不可得的。眼相是不可得的，耳、鼻、舌、身、意諸相也是如此。色相是不可得的，聲、香、味、觸、法相也是不可得的。眼識相是不可得的，耳、鼻、舌、身、意識也是不可得的。眼觸相是不可得的，耳、鼻、舌、身以及意觸相也是如此。眼觸所生的感受是不可得的，耳、鼻、舌、身、意觸所生的感受也是如此。對色的思覺之相是不可得的，乃至對法的思覺之相也是如此。意相是不可得的，空相是不可得的，地界、水界、火界、風界、識界也是不可得的。欲界相是不可得的，相是不可得的，無相是不可得的。有為相是不可得的，無為相是不可得的。像這樣，如果對這些法進行言說，沒有能說的人，像這樣的法，名稱是不可說的。佛法最為殊勝，沒有聽聞的愚癡凡夫眾生不能理解，聽聞後會感到驚恐，他們對佛法心生畏懼，對於一切智智便會退失。諸天世人應當憐憫，這樣的眾生常常處於生死輪迴之中，恒常遭受痛苦的折磨。當時，夜摩天（Yama Deva，欲界第三層天之主）觀察到世間煩惱的眾生后，爲了獲得佛法，爲了供養如來，生起勇猛之心，所準備的供養器具超過了忉利天（Trayastrimsa，欲界第二層天），以此供養佛陀。供養佛陀后，頂禮佛足，右繞三匝，退到一旁站立。當時，夜摩天即以偈頌讚嘆佛陀說：『佛陀見到諸陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）皆是空寂的，對於界（dhatu，構成宇宙的要素，如地、水、火、風等）和入（ayatana，感官與感官對像）也是如此，諸根（indriya，眼、耳、鼻、舌、身、意）的聚集都是離相的，如來如實地完全了知。世間的智者對於真實的法，不從他人聽聞也能自然理解，所謂世俗諦（samvriti-satya，相對真理）和勝義諦（paramartha-satya，絕對真理），除此之外沒有第三種法。如來悲憫一切眾生，爲了利益世間而宣說。』

【English Translation】 English version: Neither worldly nor Nirvana; neither awakening nor contemplation; neither advancing nor retreating; without movement, without action. There is no idle talk, transcending all idle talk. The so-called form is unattainable, and so are sensation, perception, volition, and consciousness. The eye-element is unattainable, and so are the elements of ear, nose, tongue, body, and mind. The form-element is unattainable, and so are the elements of sound, smell, taste, touch, and dharma. The eye-consciousness element is unattainable, and so are the elements of ear, nose, tongue, body, and mind consciousness. The eye-contact element is unattainable, and so are the elements of ear, nose, tongue, body, and mind contact. The feeling born of eye-contact is unattainable, and so are the feelings born of ear, nose, tongue, body, and mind contact. The thought-perception of form is unattainable, and so is the thought-perception of dharma. The mind-element is unattainable, the emptiness-element is unattainable, and so are the earth-element, water-element, fire-element, wind-element, and consciousness-element. The desire realm element is unattainable, the ** element is unattainable, and the non-** element is unattainable. The conditioned element is unattainable, and the unconditioned element is unattainable. Thus, if one speaks of these dharmas, there is no one who can speak them; such dharmas, their names are unspeakable. The Buddha's Dharma is the most supreme, but ignorant ordinary beings who have not heard it cannot understand it. Upon hearing it, they become frightened, their hearts filled with fear towards the Dharma, and they retreat from all-knowing wisdom. The gods and people of the world should have compassion, for such beings are constantly in the cycle of birth and death, always suffering. At that time, Yama Deva (the lord of the third heaven of the desire realm), having observed the afflicted beings of the world, with a courageous heart arose to obtain the Buddha's Dharma and to make offerings to the Tathagata. The offerings he prepared surpassed those of the Trayastrimsa heaven (the second heaven of the desire realm), and he offered them to the Buddha. After making the offerings, he bowed at the Buddha's feet, circumambulated him three times to the right, and stood to one side. Then, Yama Deva praised the Buddha with these verses: 'The Buddha sees that all aggregates (skandha, the five components of existence: form, sensation, perception, volition, and consciousness) are empty and still, and so are the elements (dhatu, the basic components of the universe, such as earth, water, fire, and wind) and the sense bases (ayatana, the sense organs and their objects). The gathering of the senses (indriya, such as eyes, ears, nose, tongue, body, and mind) are all without characteristics. The Tathagata truly and completely understands this. The wise in the world understand the true Dharma naturally, without hearing it from others. These are the conventional truth (samvriti-satya, relative truth) and the ultimate truth (paramartha-satya, absolute truth), and there is no third truth beyond these. The Tathagata has compassion for all beings, and speaks for the benefit of the world.'

俗諦，　如來宣說於世間，　　為諸眾生顯六趣。　地獄畜生及餓鬼，　　人天之道及修羅，　下劣之家及勝家，　　所有貧家及富家，　奴僕之屬及婢使，　　男女等類及二根，　所有世間諸六道，　　佛無比身悉已說。　觀於世諦諸法已，　　佛為利世故宣說，　眾生樂著于生死，　　不能離於世八法，　所謂利衰及譭譽，　　所有稱譏及苦樂，　得利便即生欣喜，　　失利心即生瞋惱，　余如所說應當知。　　世間皆隨此八法，　于俗諦中說真者，　　彼顛倒慧應當知。　不凈樂中說樂凈，　　于無我中說為我，　無常法中說為常，　　住此相中而取著。　聞于如來所說教，　　恐怖誹謗不信受，　誹謗如來實教已，　　墜墮極苦地獄中，　凡愚貪求世樂故，　　轉受無邊百種苦。　若有于其佛法中，　　如實觀察不顛倒，　棄捨諸有入涅槃，　　猶如蛇脫其故皮。　一切諸法體性無，　　空無有相第一義，　若聞此法生愛樂，　　必得無上勝菩提。　如來如實說此法，　　除斷天眾諸疑惑，　悉發無上菩提心，　　為度一切眾生故。　如此天眾發心已，　　皆悉欣喜心清凈，　得聞最勝佛法已，　　此諸天眾皆成佛。」

爾時世尊知彼四億夜摩天眾

【現代漢語翻譯】現代漢語譯本世俗諦（Samvriti-satya），如來（Tathagata）在世間宣說，為眾生揭示六道（gati）。地獄（naraka）、畜生（tiryak）、餓鬼（preta），人（manusya）、天（deva）之道以及修羅（asura），低賤的家庭和高貴的家庭，所有的貧窮家庭和富裕家庭，奴僕和婢女，男女等類別以及雙性人，所有世間的六道，佛陀（Buddha）以無與倫比的身軀都已宣說。觀察世俗諦的諸法后，佛陀爲了利益世間而宣說，眾生貪戀執著于生死，不能脫離世間的八法（loka-dharma），即所謂的利（labha）和衰（alabha），毀（ayasha）和譽（yasha），稱（prashamsa）和譏（ninda），苦（duhkha）和樂（sukha），得到利益就產生歡喜，失去利益就產生嗔惱，其餘如所說應當知曉。世間都隨順這八法，在世俗諦中說真實者，他的顛倒智慧應當知曉。在不凈中說為樂凈，在無我中說為我，在無常法中說為常，執著于這些表象。聽到如來所說的教誨，感到恐懼、誹謗而不信受，誹謗如來的真實教誨后，會墮入極苦的地獄中，凡夫愚昧貪求世俗的快樂，轉而遭受無邊無際的各種痛苦。如果有人在佛法中，如實觀察而不顛倒，捨棄諸有而進入涅槃（nirvana），猶如蛇脫去舊皮。一切諸法的體性是空無的，空無有相是第一義諦（paramartha-satya），如果聽到此法而生起愛樂，必定能獲得無上殊勝的菩提（bodhi）。如來如實宣說此法，消除天眾的各種疑惑，都發起無上菩提心，爲了度化一切眾生。如此天眾發起菩提心后，都感到歡喜，內心清凈，聽聞最殊勝的佛法后，這些天眾都將成佛。那時，世尊知道那四億夜摩天（Yama）眾...

【English Translation】 English version The conventional truth (Samvriti-satya), The Tathagata (Thus Come One) proclaims in the world, revealing the six realms (gati) to all beings. Hell (naraka), animals (tiryak), hungry ghosts (preta), the path of humans (manusya), gods (deva), and asuras (demigods), Lowly families and noble families, all poor families and wealthy families, Servants and maids, categories of men and women, and those with two genders, All the six realms of the world, the Buddha (Buddha) has proclaimed with his incomparable body. Having observed the phenomena of the conventional truth, the Buddha proclaims for the benefit of the world, Beings are attached to the cycle of birth and death, unable to detach from the eight worldly dharmas (loka-dharma), Namely, gain (labha) and loss (alabha), disgrace (ayasha) and fame (yasha), praise (prashamsa) and blame (ninda), suffering (duhkha) and happiness (sukha), Upon gaining, joy arises; upon losing, anger arises, The rest should be understood as said. The world follows these eight dharmas, One who speaks of truth within the conventional truth, their inverted wisdom should be known. To speak of purity in the impure, to speak of self in the non-self, To speak of permanence in the impermanent, clinging to these appearances. Upon hearing the teachings of the Tathagata, they are terrified, slander, and do not believe, Having slandered the true teachings of the Tathagata, they will fall into the extremely painful hells, Ordinary fools, craving worldly pleasures, will undergo endless kinds of suffering. If one, within the Buddha's teachings, observes truthfully without inversion, They abandon all existence and enter Nirvana (nirvana), like a snake shedding its old skin. The nature of all phenomena is empty, without form, the ultimate truth (paramartha-satya), If one hears this teaching and develops love and joy, they will surely attain the supreme and excellent Bodhi (enlightenment). The Tathagata truthfully proclaims this teaching, removing all doubts of the gods, All generate the supreme Bodhi mind, for the sake of liberating all beings. Having generated the Bodhi mind, these gods are all joyful and their minds are pure, Having heard the most excellent Buddha's teachings, these gods will all become Buddhas. At that time, the World Honored One knew that four hundred million Yama (Yama) gods...

深心信樂，即便微笑。爾時馬勝即以偈頌問如來曰：

「佛為世間故現笑，　　一切時眾皆生疑。　唯愿世尊說笑因，　　令此眾會皆欣喜。　聞于諸天授記已，　　一切皆悉大踴躍，　有智慧者發勇猛，　　于佛法中如說行。　此佛如來諸勝眾，　　具足有佛功德器，　善哉宣說美妙言，　　為攝如是大眾故。　聞佛功德心喜樂，　　此諸大眾必當得，　聞于如來授記已，　　如法當勤修精進。　善哉人尊說中勝，　　于疑惑眾二心者，　唯愿世尊速為說，　　時眾一心樂欲聞。　彼夜摩天授勝記，　　愿人師子速為說，　此諸大眾皆欣喜，　　一切悉發菩提心。」

爾時世尊即以偈頌答馬勝曰：

「為利世間故現笑，　　馬勝合時善咨問，　利益無量諸大眾，　　聞佛如來功德故。　樂著貪瞋諸眾生，　　于佛功德無樂惠，　其心愚癡所惑亂，　　當沒生死大海中。　若於佛法深信樂，　　曾於先佛已請問，　與大悲心相應者，　　是人能得佛功德。　若人見彼衰惱逼，　　勝人于彼起悲心，　彼諸眾生聞佛德，　　頂受佛教如花鬘。　我諸眾會大清凈，　　于先佛所曾修福，　彼于如來功德所，　　頂受猶如婆師鬘。　夜摩天眾先佛所，　　曾修持戒除

【現代漢語翻譯】現代漢語譯本他們內心深信並感到喜悅，隨即面露微笑。當時，馬勝（Ashvajit，佛陀的弟子）以偈頌向如來（Tathagata，佛陀的稱號）問道：『佛陀爲了世間而展現微笑，所有在場的人都感到疑惑。唯愿世尊（Bhagavan，佛陀的尊稱）解釋微笑的原因，讓在場的大眾都感到歡喜。聽到諸天（Devas，天神）被授記后，大家都非常興奮，有智慧的人會生起勇猛心，在佛法中如教奉行。這位佛陀如來，是殊勝的群體，具備佛陀功德的器量，善哉，請宣說美妙的教言，爲了攝受這樣的大眾。聽到佛陀的功德而心生喜悅，這些大眾必定能夠得到，聽到如來授記后，會依法勤奮修行精進。善哉，人中尊者，請說出最殊勝的道理，對於那些心存疑惑、三心二意的人，唯愿世尊儘快為他們解說，此時大眾一心渴望聽聞。關於夜摩天（Yama Devas，欲界六天之一）被授記的事情，愿人中獅子（佛陀的尊稱）儘快為我們解說，讓這些大眾都感到歡喜，一切都發起菩提心（Bodhi-citta，覺悟之心）。』當時，世尊以偈頌回答馬勝說：『爲了利益世間而展現微笑，馬勝，你問得正是時候，爲了利益無量的大眾，讓他們聽聞佛陀如來的功德。那些貪戀、嗔恨的眾生，對於佛陀的功德沒有喜樂，他們的心被愚癡所迷惑，將沉沒在生死的苦海中。如果對佛法深信不疑，曾經向過去的佛陀請教過，並且與大悲心（Maha-karuna，偉大的慈悲心）相應的人，這樣的人才能得到佛陀的功德。如果有人看到他人被衰老和煩惱所逼迫，勝者會對他們生起悲憫之心，這些眾生聽到佛陀的功德，會像戴上花鬘一樣頂戴佛陀的教誨。我的這些大眾非常清凈，在過去的佛陀那裡曾經修過福德，他們對於如來的功德，會像頂戴婆師鬘（Vasika-mala，一種花鬘）一樣接受。夜摩天的眾生在過去的佛陀那裡，曾經修持戒律，

【English Translation】 English version With deep faith and joy in their hearts, they smiled. At that time, Ashvajit (a disciple of the Buddha) asked the Tathagata (an epithet of the Buddha) in verses: 'The Buddha smiles for the sake of the world, and all those present are filled with doubt. May the Bhagavan (an honorific title for the Buddha) explain the reason for the smile, so that all those assembled may rejoice. Having heard that the Devas (gods) have received predictions, everyone is greatly excited, Those with wisdom will generate courage and practice the Dharma as taught. This Buddha Tathagata, a supreme assembly, possesses the capacity for the Buddha's merits, Well said, please proclaim the wonderful teachings, for the sake of embracing such a great assembly. Hearing the Buddha's merits, their hearts filled with joy, these people will surely attain, Having heard the Tathagata's predictions, they will diligently cultivate and strive according to the Dharma. Well said, O honored among humans, please speak of the most supreme truth, for those who are doubtful and double-minded, May the Bhagavan quickly explain it to them, for at this time, the assembly is eager to hear with one mind. Regarding the prediction given to the Yama Devas (one of the six heavens of the desire realm), may the Lion among humans (an epithet of the Buddha) quickly explain it to us, So that all these people may rejoice, and all may generate Bodhi-citta (the mind of enlightenment).' At that time, the Bhagavan answered Ashvajit in verses: 'I smile for the benefit of the world, Ashvajit, you have asked at the right time, For the benefit of countless people, so that they may hear of the merits of the Buddha Tathagata. Those beings who are attached to greed and hatred, have no joy in the merits of the Buddha, Their minds are deluded by ignorance, and they will sink in the ocean of birth and death. If one has deep faith in the Dharma, and has inquired of past Buddhas, And is in accordance with Maha-karuna (great compassion), such a person can attain the merits of the Buddha. If one sees others oppressed by decay and afflictions, the superior one will generate compassion for them, These beings, hearing the Buddha's merits, will accept the Buddha's teachings like wearing a garland of flowers. My assembly is very pure, having cultivated merits in the presence of past Buddhas, They will accept the merits of the Tathagata as if wearing a Vasika-mala (a type of garland). The beings of the Yama heaven, in the presence of past Buddhas, have cultivated precepts,

貪著，　厭離煩惱心清凈，　　于穢眾生起悲心。　于無量佛曾親近，　　其數猶如恒河沙，　彼曾修習無量善，　　為求無上菩提故。　知眾生沒煩惱已，　　于苦眾生起悲心，　於人師子利世者，　　問諸法門無有量。　我今導師為彼說，　　聞者悉得成佛道，　知彼眾生煩惱鉤，　　為說最上勝妙法。　彼勝丈夫大導師，　　為彼眾生說空法，　彼聞諸佛所說已，　　悉皆了知諸法空。　所謂空無諸法相，　　說無自性無相法，　如是了知諸佛法，　　悉皆安住佛功德。　此等勝妙供養我，　　如法各自受記莂，　當於來世星宿劫，　　悉皆得成無上道。　如是如來無增減，　　其數滿足四十億，　其佛同號凈智尊，　　開悟無量諸眾生。」　大仙降伏諸怨者，　　答于馬勝所咨問，　滿夜摩天所愿求，　　大眾天人皆欣喜。◎

大寶積經卷第六十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十七

北齊三藏那連提耶舍譯

菩薩見實會第十六之七◎兜率陀天授記品第十六

爾時八億兜率陀天，見諸阿修羅伽樓羅，乃至夜摩天等供養如來，聞授記已，欣喜踴躍作如是念：「於何等法，世尊與授阿耨多羅三藐三菩

【現代漢語翻譯】現代漢語譯本貪戀執著，厭離煩惱，內心清凈，對污穢的眾生生起悲憫之心。他們曾親近無量無數的佛，其數量猶如恒河沙粒一般，他們曾修習無量無邊的善行，爲了追求無上的菩提覺悟。當他們知道眾生沉溺於煩惱之中，便對受苦的眾生生起悲憫之心，向人中獅子般的導師，請教無量無邊的佛法。我現在的導師為他們宣說佛法，聽聞者都將成就佛道，知道這些眾生被煩惱的鉤子所束縛，便為他們宣說最上殊勝的妙法。這位殊勝的丈夫，偉大的導師，為這些眾生宣說空性的法理，他們聽聞諸佛所說的法后，都完全了知一切諸法皆是空性。所謂的空，是沒有一切諸法之相的，宣說的是無自性、無相的法，像這樣了知諸佛的法，他們都安住于佛的功德之中。他們以殊勝的供養來供養我，如法地各自接受授記，當在未來的星宿劫中，他們都將成就無上的佛道。像這樣，如來沒有增減，其數量圓滿四十億，這些佛都同號為凈智尊，開悟了無量無邊的眾生。大仙降伏了一切怨敵，回答了馬勝所提出的問題，滿足了夜摩天的心願，大眾天人都感到歡喜。《大寶積經》卷第六十六大正藏第 11 冊 No. 0310 《大寶積經》《大寶積經》卷第六十七北齊三藏那連提耶舍譯菩薩見實會第十六之七兜率陀天授記品第十六當時，八億兜率陀天（Tusita Heaven，佛教欲界六天之一，位於欲界第四層天），看到諸阿修羅（Asura，一種好戰的惡神）、伽樓羅（Garuda，一種金翅鳥神），乃至夜摩天（Yama Heaven，佛教欲界六天之一，位於欲界第三層天）等供養如來，聽聞授記后，歡喜踴躍，心中想道：『世尊以何種法，為我們授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記別呢？』

【English Translation】 English version Attachment and clinging, Detaching from afflictions, with a pure mind, they generate compassion for defiled beings. They have been close to countless Buddhas, as numerous as the sands of the Ganges, They have cultivated immeasurable good deeds, seeking supreme Bodhi (enlightenment). Knowing that beings are immersed in afflictions, they generate compassion for suffering beings, They ask the lion-like teacher among humans about the immeasurable Dharma (teachings). My current teacher is expounding the Dharma for them, and those who hear it will all attain Buddhahood, Knowing that these beings are ensnared by the hooks of afflictions, he expounds the supreme and wonderful Dharma for them. This noble man, the great teacher, expounds the Dharma of emptiness for these beings, Having heard what the Buddhas have said, they all fully understand that all dharmas are empty. The so-called emptiness is the absence of all characteristics of dharmas, expounding the Dharma of no self-nature and no characteristics, Having understood the Dharma of the Buddhas in this way, they all abide in the merits of the Buddha. They offer me these supreme offerings, and each receives their prediction in accordance with the Dharma, In the future kalpa (eon) of constellations, they will all attain the supreme path of Buddhahood. Thus, the Tathagatas (Buddhas) are neither increased nor decreased, their number is a complete forty billion, These Buddhas all share the same name, Pure Wisdom Honored One, and they enlighten countless beings. The great sage subdues all enemies, answering the questions of Asvajit (one of the first five disciples of the Buddha), Fulfilling the wishes of the Yama Heaven, the great assembly of gods and humans are all delighted. The Great Treasure Trove Sutra, Volume Sixty-Six Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra The Great Treasure Trove Sutra, Volume Sixty-Seven Translated by Tripitaka Narendrayasas of Northern Qi Chapter Sixteen, Section Seven: The Assembly of Bodhisattvas Seeing Reality, Chapter Sixteen: The Prediction in Tusita Heaven At that time, eight billion Tusita Heaven (one of the six heavens of the desire realm in Buddhism, located on the fourth level of the desire realm) beings, seeing the Asuras (a type of warlike evil god), Garudas (a mythical bird-like creature), and even the Yama Heaven (one of the six heavens of the desire realm in Buddhism, located on the third level of the desire realm) beings making offerings to the Tathagata, and having heard the predictions, were overjoyed and thought: 'By what Dharma will the World Honored One give us the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'

提記？為色受記受想行識得授阿耨多羅三藐三菩提記耶？」彼等諸天覆作是念：「非與色記，亦復非與受想行識阿耨多羅三藐三菩提記。何以故？色既不生，菩提亦不生。云何無生色能寤無生菩提？如是乃至識亦不生，云何無生識能寤無生菩提？色既不滅，菩提亦不滅，云何不滅色能寤不滅菩提？如是乃至識亦不滅，云何不滅識能寤不滅菩提？色無分別，菩提亦無分別，云何無分別色能寤無分別菩提？如是乃至識亦無分別，云何無分別識能寤無分別菩提？色既無二，菩提亦無二，云何無二色能寤無二菩提？如是乃至識亦無二，云何無二識能寤無二菩提？色既無作，菩提亦無作，云何無作色能覺無作菩提？如是乃至識亦無作，云何無作識能覺無作菩提？色既不可得？菩提亦不可得？云何不可得色能覺不可得菩提？如是乃至識陰不可得，菩提亦不可得，云何不可得識能覺不可得菩提？如是于彼不可得諸法中，何者是佛？何者是菩提？何者是菩薩？何者是授記？色陰空受想行識亦復皆空。何以故？性自空故。如是佛空、菩提空、菩薩空、授記空。何以故？自體空故。如是性空一切法中，所言佛者但名但用，但是世諦但是言說，但是施設所言；色陰受想行識亦但名用，世俗言說及以施設，智者於此不應取著。譬如有人于其夢中

【現代漢語翻譯】現代漢語譯本：提記（預言）嗎？是為色（物質）受記（接受預言），還是為受（感受）、想（思維）、行（意志）、識（意識）受記，以獲得阿耨多羅三藐三菩提（無上正等正覺）的預言呢？」那些天人又這樣想：「不是為色受記，也不是為受、想、行、識受阿耨多羅三藐三菩提的預言。為什麼呢？因為色既然不生，菩提（覺悟）也不生。怎麼能說無生的色能覺悟無生的菩提呢？像這樣乃至識也不生，怎麼能說無生的識能覺悟無生的菩提呢？色既然不滅，菩提也不滅，怎麼能說不滅的色能覺悟不滅的菩提呢？像這樣乃至識也不滅，怎麼能說不滅的識能覺悟不滅的菩提呢？色沒有分別，菩提也沒有分別，怎麼能說沒有分別的色能覺悟沒有分別的菩提呢？像這樣乃至識也沒有分別，怎麼能說沒有分別的識能覺悟沒有分別的菩提呢？色既然沒有二元性，菩提也沒有二元性，怎麼能說沒有二元性的色能覺悟沒有二元性的菩提呢？像這樣乃至識也沒有二元性，怎麼能說沒有二元性的識能覺悟沒有二元性的菩提呢？色既然沒有造作，菩提也沒有造作，怎麼能說沒有造作的色能覺悟沒有造作的菩提呢？像這樣乃至識也沒有造作，怎麼能說沒有造作的識能覺悟沒有造作的菩提呢？色既然不可得，菩提也同樣不可得，怎麼能說不可得的色能覺悟不可得的菩提呢？像這樣乃至識陰（意識的聚集）不可得，菩提也同樣不可得，怎麼能說不可得的識能覺悟不可得的菩提呢？像這樣在那些不可得的諸法中，哪個是佛？哪個是菩提？哪個是菩薩？哪個是授記？色陰（物質的聚集）是空的，受、想、行、識也都是空的。為什麼呢？因為它們的自性本來就是空的。像這樣，佛是空的，菩提是空的，菩薩是空的，授記也是空的。為什麼呢？因為它們的自體是空的。像這樣，在自性空的一切法中，所說的佛只是一個名稱，一個作用，只是世俗諦（相對真理），只是言語，只是施設所說的；色陰、受、想、行、識也只是名稱和作用，世俗的言說和施設，智者不應該對此執著。譬如有人在夢中現代漢語譯本：...

【English Translation】 English version: 'Is there a prediction? Is a prediction given for form (rupa), or for feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), to receive the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Those devas (gods) further thought, 'It is not a prediction given for form, nor is it a prediction of Anuttara-samyak-sambodhi given for feeling, perception, mental formations, and consciousness. Why? Because since form does not arise, Bodhi (enlightenment) also does not arise. How can form, which does not arise, awaken to Bodhi, which does not arise? Likewise, even consciousness does not arise, how can consciousness, which does not arise, awaken to Bodhi, which does not arise? Since form does not cease, Bodhi also does not cease. How can form, which does not cease, awaken to Bodhi, which does not cease? Likewise, even consciousness does not cease, how can consciousness, which does not cease, awaken to Bodhi, which does not cease? Form has no discrimination, Bodhi also has no discrimination. How can form, which has no discrimination, awaken to Bodhi, which has no discrimination? Likewise, even consciousness has no discrimination, how can consciousness, which has no discrimination, awaken to Bodhi, which has no discrimination? Since form has no duality, Bodhi also has no duality. How can form, which has no duality, awaken to Bodhi, which has no duality? Likewise, even consciousness has no duality, how can consciousness, which has no duality, awaken to Bodhi, which has no duality? Since form is without action, Bodhi is also without action. How can form, which is without action, awaken to Bodhi, which is without action? Likewise, even consciousness is without action, how can consciousness, which is without action, awaken to Bodhi, which is without action? Since form is unattainable, Bodhi is also unattainable. How can form, which is unattainable, awaken to Bodhi, which is unattainable? Likewise, even the skandha (aggregate) of consciousness is unattainable, Bodhi is also unattainable. How can consciousness, which is unattainable, awaken to Bodhi, which is unattainable? Thus, among those unattainable dharmas (phenomena), what is Buddha? What is Bodhi? What is Bodhisattva? What is the prediction? The skandha of form is empty, and feeling, perception, mental formations, and consciousness are all empty. Why? Because their nature is empty. Likewise, Buddha is empty, Bodhi is empty, Bodhisattva is empty, and the prediction is also empty. Why? Because their self-nature is empty. Thus, in all dharmas that are empty in nature, what is called Buddha is just a name, just a function, just conventional truth, just words, just a designation. The skandhas of form, feeling, perception, mental formations, and consciousness are also just names and functions, conventional speech and designations. The wise should not be attached to this. For example, if someone in their dream English version: ...

受五欲樂，彼人寤已不見彼樂，憶念不得五欲樂故便生苦惱。如是住于菩薩乘者，若有取著不會菩提，不證菩提故不得其味，以不得味故心生苦惱。何以故？如是諸法如夢不實。彼法義別，愚癡凡夫取解各異，一切諸法當如是知。何法是佛？何法是菩薩？何法是菩提？彼諸佛法皆不可得。凡夫不可得，凡夫法亦不可得。聲聞不可得，聲聞法亦不可得。辟支佛不可得，辟支佛法亦不可得。菩薩不可得，菩薩法亦不可得。佛不可得，佛法亦不可得。菩提不可得，涅槃亦不可得。我等於此諸法之中解了無疑。」

爾時兜率陀天於斯法中既無疑慮，於世尊所樂修供養，所作供養勝夜摩天。頂禮佛足，右繞三匝卻住一面，即以偈頌讚世尊曰：

「所有住佛功德者，　　如來為其說行法，　彼得三種解脫門，　　無等境界中修行。　無色亦無受想行，　　無其受者亦無心，　斯則無礙智境界，　　樂離欲陰人師子。　彼諸智慧妙丈夫，　　不取發於菩提想，　離陰已獲勝善根，　　于佛功德無疑慮。　志願無上大菩提，　　然于菩提離取著，　是故內心無憂喜，　　名為佛子修聖行。　同佛見法悉平等，　　是故於法無所畏，　智者於此世間處，　　求佛功德起修行。　簡擇色相無所著，　　棄捨一

【現代漢語翻譯】現代漢語譯本沉溺於五欲之樂的人，當他醒來時，會發現那些快樂都消失了，因為回憶不起五欲之樂而感到痛苦。同樣，那些修行菩薩乘的人，如果執著于菩提（覺悟），因為沒有證得菩提而無法體驗到它的滋味，因為沒有體驗到滋味而內心感到痛苦。為什麼呢？因為這些法就像夢一樣不真實。這些法的意義是不同的，愚癡的凡夫對它們的理解也各不相同，一切諸法都應當這樣理解。什麼是佛？什麼是菩薩？什麼是菩提？這些佛法都是不可得的。凡夫不可得，凡夫的法也不可得。聲聞（聽聞佛法而修行的人）不可得，聲聞的法也不可得。辟支佛（獨自覺悟的人）不可得，辟支佛的法也不可得。菩薩不可得，菩薩的法也不可得。佛不可得，佛的法也不可得。菩提不可得，涅槃（寂滅）也不可得。我們對於這些法已經理解透徹，毫無疑問。那時，兜率陀天（欲界天之一）對於這個法義已經沒有疑惑，對於世尊（佛陀）樂於修習供養，所作的供養勝過夜摩天（欲界天之一）。他頂禮佛足，右繞佛三圈，然後站立在一旁，用偈頌讚美世尊說：『所有安住于佛的功德的人，如來（佛陀）為他們宣說修行的方法，他們獲得三種解脫門（空、無相、無愿），在無與倫比的境界中修行。沒有色（物質），也沒有受、想、行（精神活動），沒有感受者，也沒有心，這就是無礙智慧的境界，是樂於遠離慾望和煩惱的人的導師。那些智慧卓越的人，不會執著于生起菩提的想法，他們已經脫離了五陰（色、受、想、行、識），獲得了殊勝的善根，對於佛的功德毫無疑慮。他們發願追求無上菩提，然而對於菩提卻不執著，因此內心沒有憂愁和喜悅，被稱為佛子，修行聖道。他們與佛一樣看待諸法平等，因此對於法沒有恐懼，智者在世間修行，追求佛的功德。他們選擇色相而不執著，捨棄一切。』

【English Translation】 English version Those who indulge in the pleasures of the five desires, upon waking, find those pleasures gone, and they suffer because they cannot recall them. Similarly, those who dwell in the Bodhisattva path, if they cling to Bodhi (enlightenment), because they have not attained Bodhi, they cannot taste its flavor, and because they have not tasted its flavor, their hearts suffer. Why is this so? Because these dharmas are like dreams, unreal. The meanings of these dharmas are different, and foolish ordinary beings understand them differently. All dharmas should be understood in this way. What is Buddha? What is Bodhisattva? What is Bodhi? These Buddha-dharmas are all unattainable. Ordinary beings are unattainable, and the dharmas of ordinary beings are also unattainable. Sravakas (those who hear the Dharma and practice) are unattainable, and the dharmas of Sravakas are also unattainable. Pratyekabuddhas (those who attain enlightenment on their own) are unattainable, and the dharmas of Pratyekabuddhas are also unattainable. Bodhisattvas are unattainable, and the dharmas of Bodhisattvas are also unattainable. Buddhas are unattainable, and the dharmas of Buddhas are also unattainable. Bodhi is unattainable, and Nirvana (extinction) is also unattainable. We have understood these dharmas thoroughly, without any doubt. At that time, the Tushita Heaven (one of the heavens in the desire realm), having no doubts about this Dharma, was delighted to make offerings to the World Honored One (Buddha), and the offerings they made surpassed those of the Yama Heaven (another heaven in the desire realm). They bowed at the Buddha's feet, circumambulated him three times to the right, and then stood to one side, praising the World Honored One with verses: 'Those who dwell in the merits of the Buddha, the Tathagata (Buddha) teaches them the methods of practice, they attain the three gates of liberation (emptiness, signlessness, wishlessness), and practice in an unparalleled realm. There is no form (matter), nor are there feelings, perceptions, or volitions (mental activities), there is no experiencer, nor is there a mind. This is the realm of unobstructed wisdom, the teacher of those who delight in being free from desires and afflictions. Those wise and excellent individuals do not cling to the idea of generating Bodhi, they have already transcended the five skandhas (form, feeling, perception, volition, consciousness), and have obtained superior roots of goodness, having no doubts about the merits of the Buddha. They aspire to the supreme Bodhi, yet they do not cling to Bodhi, therefore their hearts have no sorrow or joy, they are called the Buddha's children, practicing the holy path. They see all dharmas as equal, just as the Buddha does, therefore they have no fear of the Dharma, the wise ones practice in this world, seeking the merits of the Buddha. They choose forms without attachment, abandoning all.'

切有相心，　于彼三有不起愿，　　觀察諸有悉皆空。　能知五陰各不生，　　如來授記及菩提，　菩提心等亦無生，　　作是說者非愚惑。　如來功德及生死，　　此諸佛法悉無生，　如是知者人中勝，　　是為真實如來子。　若能知是陰不滅，　　界入及以如來法，　佛與菩提及授記，　　斯等諸法皆不滅。　若為菩提修行者，　　當知彼亦是不滅，　知諸世間不滅故，　　彼求菩提不為難。　五陰界入與菩提，　　佛及菩薩皆無作，　如是了知為佛子，　　彼人能持佛正法。　陰界諸入皆無覺，　　菩提與佛並菩薩，　及以授記悉無覺，　　如是知者為佛子。　五陰界入性空寂，　　佛與菩提及授記，　如來真子修行者，　　斯等亦皆自性空。　陰界諸入悉虛妄，　　兩足世尊及菩提，　行者授記亦虛妄，　　如是了知為佛子。　非是依止非不依，　　亦非有法非無法，　非是有為非無為，　　如是了知為佛子。　世尊如是見世間，　　我等如是知佛心，　即為勝妙供養佛，　　及以一切賢聖眾。　我等贊佛所得福，　　唯佛世尊能了知，　以斯功德施群生，　　愿皆成佛具眾相。」

爾時世尊聞彼兜率諸天贊已，及知深信，即為天眾而現微笑。爾時慧

【現代漢語翻譯】現代漢語譯本如果心中執著于表象，就不會對三界（欲界、色界、無色界）產生貪戀，因為觀察到一切存在都是空性的。能夠認識到五蘊（色、受、想、行、識）各自不生不滅，如來（佛的稱號）的授記和菩提（覺悟）的境界，以及菩提心等也都是無生的，這樣說的人不是愚昧迷惑的。如來的功德和生死輪迴，這些佛法都是無生的，這樣認識的人是人中最殊勝的，是真正的如來之子。如果能夠認識到五蘊不滅，十二界（眼、耳、鼻、舌、身、意六根及其對應的六塵）和十八界（六根、六塵、六識）以及如來的教法，佛陀、菩提和授記，這些法都是不滅的。如果爲了菩提而修行的人，應當知道他們也是不滅的，因為知道世間萬法不滅，他們求得菩提就不會感到困難。五蘊、十二界、十八界和菩提，佛陀和菩薩都是無為的，這樣理解的人是佛子，他們能夠秉持佛陀的正法。五蘊、十二界、十八界都沒有覺知，菩提、佛陀和菩薩，以及授記也都沒有覺知，這樣認識的人是佛子。五蘊、十二界、十八界的自性是空寂的，佛陀、菩提和授記，如來的真子修行者，這些也都是自性空的。五蘊、十二界、十八界都是虛妄的，兩足世尊（佛的尊稱）和菩提，修行者和授記也都是虛妄的，這樣理解的人是佛子。既不是依止也不是不依止，既不是有法也不是無法，既不是有為法也不是無為法，這樣理解的人是佛子。世尊（佛的尊稱）是這樣看待世間的，我們也是這樣理解佛的心意，這就是對佛陀和一切賢聖眾最殊勝的供養。我們讚美佛陀所獲得的福德，只有佛陀世尊才能完全瞭解，我們將這些功德迴向給一切眾生，愿他們都能成佛，具足一切相好。那時，世尊聽到兜率天（欲界天之一）的諸天讚歎，並且知道他們深信不疑，就向天眾展現了微笑。那時，慧

【English Translation】 English version If the mind is attached to appearances, it will not give rise to desire for the three realms (the desire realm, the form realm, and the formless realm), because it observes that all existences are empty in nature. Being able to know that the five aggregates (form, feeling, perception, mental formations, and consciousness) are each neither arising nor ceasing, the predictions of the Tathagata (an epithet of the Buddha) and the state of Bodhi (enlightenment), as well as the Bodhi mind, are also unarisen. Those who say this are not foolish or deluded. The merits of the Tathagata and the cycle of birth and death, these Buddhist teachings are all unarisen. Those who understand this are the most excellent among people, and are the true children of the Tathagata. If one can understand that the five aggregates are not extinguished, the twelve sense bases (the six sense organs and their corresponding six sense objects) and the eighteen elements (the six sense organs, six sense objects, and six consciousnesses), as well as the teachings of the Tathagata, the Buddha, Bodhi, and predictions, these dharmas are all not extinguished. If those who cultivate for Bodhi, they should know that they are also not extinguished. Because they know that all phenomena in the world are not extinguished, it will not be difficult for them to seek Bodhi. The five aggregates, the twelve sense bases, the eighteen elements, and Bodhi, the Buddha and Bodhisattvas are all unconditioned. Those who understand this are children of the Buddha, and they can uphold the Buddha's true Dharma. The five aggregates, the twelve sense bases, and the eighteen elements have no awareness. Bodhi, the Buddha, and Bodhisattvas, as well as predictions, also have no awareness. Those who understand this are children of the Buddha. The nature of the five aggregates, the twelve sense bases, and the eighteen elements is empty and still. The Buddha, Bodhi, and predictions, the true children of the Tathagata who cultivate, these are also empty in their own nature. The five aggregates, the twelve sense bases, and the eighteen elements are all illusory. The Two-Footed Honored One (an epithet of the Buddha) and Bodhi, the practitioners and predictions are also illusory. Those who understand this are children of the Buddha. It is neither relying nor not relying, neither a dharma nor not a dharma, neither conditioned nor unconditioned. Those who understand this are children of the Buddha. The World Honored One (an epithet of the Buddha) sees the world in this way, and we also understand the Buddha's mind in this way. This is the most excellent offering to the Buddha and all the wise and noble ones. The merits we gain from praising the Buddha, only the World Honored One can fully understand. We dedicate these merits to all sentient beings, wishing that they all may attain Buddhahood and possess all the excellent marks. At that time, the World Honored One, having heard the praises of the devas of Tushita Heaven (one of the heavens in the desire realm) and knowing their deep faith, showed a smile to the devas. At that time, the Wisdom

命馬勝以偈問曰：

「得大勢力無上士，　　以其因力現笑光。　愿佛說是微笑因，　　令眾得聞皆欣喜。　以見如來微笑故，　　此諸大眾悉懷疑，　眾會慇勤普瞻仰，　　咸皆一心欲聽聞。　猶如世間有病人，　　唯思醫師及良藥，　如是大眾于佛所，　　愿樂欲聞說授記。　斯等皆有深智慧，　　志求菩提無所著，　一切恭敬悉瞻仰，　　唯希如來為記莂。　世尊於此起大悲，　　以佛智力斷疑網，　是故大眾得欣喜，　　咸皆愿求佛功德。　世尊今正授記時，　　唯愿除滅諸疑惑，　如來久已離怨敵，　　愿斷眾邪外道論。」

爾時世尊即以偈答慧命馬勝言：

「汝今啟請如來義，　　問其微笑正是時，　為利世間故致問，　　必當饒益諸眾生。　知諸天眾心樂欲，　　故我現是微笑光，　以知佛法勝妙故，　　於我便作上供養。　彼皆如實見世間，　　隨順聖教得證法，　已到三種解脫門，　　非諸世間所能知。　過去已供無量佛，　　亦曾問是深義趣，　于彼佛所久修空，　　今故於斯顯空義。　是故今者於此處，　　便得值遇佛世尊，　以空讚歎無上士，　　利益一切諸世間。　如斯世間悉無生，　　諸佛菩提及授記，　所有修行菩提者，　

【現代漢語翻譯】現代漢語譯本慧命馬勝以偈頌提問說：『獲得大勢力無上士（指佛陀），因其因緣之力而顯現微笑的光芒。愿佛陀解說這微笑的因由，讓眾生聽聞后都感到歡喜。因為見到如來的微笑，在場的這些大眾都心生疑惑，眾會慇勤地普遍瞻仰，都一心想要聽聞。猶如世間有病人，只想著醫生和良藥，這些大眾對於佛陀也是如此，渴望聽聞佛陀的授記。他們都具有深厚的智慧，立志追求菩提而不執著于任何事物，一切恭敬地瞻仰著佛陀，只希望如來為他們授記。世尊因此生起大悲心，以佛陀的智慧力量斷除眾人的疑惑之網，所以大眾都感到歡喜，都希望求得佛陀的功德。世尊現在正是授記的時候，只願能消除一切疑惑，如來早已遠離怨敵，愿能斷除各種邪見外道的論調。』

這時，世尊即以偈頌回答慧命馬勝說：『你現在啟請如來的深義，詢問微笑的因由正是時候，爲了利益世間而提出問題，必定能饒益一切眾生。因為知道諸天眾內心所樂意，所以我才顯現這微笑的光芒，因為知道佛法的殊勝微妙，所以他們對我作最上的供養。他們都如實地看待世間，隨順聖教而證得佛法，已經到達三種解脫之門（空門、無相門、無作門），不是世間人所能理解的。過去已經供養過無量諸佛，也曾問過這深奧的義理，在那些佛陀那裡長久地修習空性，今天才在這裡顯現空性的意義。因此今天在這裡，便能值遇佛世尊，以空性讚歎無上士（指佛陀），利益一切世間。像這樣世間一切都無生，諸佛的菩提和授記也是如此，所有修行菩提的人，

【English Translation】 English version Then, the Venerable Asvajit (馬勝) asked in verse: 'The Supreme One (referring to Buddha) with great power, manifests a smiling light due to his causal power. May the Buddha explain the cause of this smile, so that all beings may hear and rejoice. Because they have seen the Tathagata's (如來) smile, all these people here are filled with doubt, The assembly is earnestly looking up, all with one mind wanting to hear. Just as there are sick people in the world, who only think of doctors and good medicine, So it is with this assembly towards the Buddha, they eagerly wish to hear the prophecy. They all have profound wisdom, aspiring to Bodhi (菩提) without attachment, All respectfully look up, only hoping that the Tathagata will give them a prophecy. The World Honored One (世尊) thus arises with great compassion, using the Buddha's wisdom to cut through the net of doubts, Therefore, the assembly is joyful, all wishing to seek the Buddha's merits. Now is the time for the World Honored One to give prophecies, may all doubts be eliminated, The Tathagata has long been free from enemies, may he cut off the arguments of all heretical paths.'

At that time, the World Honored One answered the Venerable Asvajit in verse: 'Your request to inquire about the Tathagata's meaning, asking about the cause of the smile is the right time, Asking for the benefit of the world, it will surely benefit all beings. Knowing the desires of the heavenly beings, I manifest this smiling light, Knowing the supreme and wonderful nature of the Buddha's Dharma (佛法), they make the highest offerings to me. They all see the world as it truly is, following the holy teachings and attaining the Dharma, They have reached the three gates of liberation (emptiness, signlessness, and wishlessness), which are not understood by worldly people. In the past, they have made offerings to countless Buddhas, and have also asked about these profound meanings, They have long cultivated emptiness with those Buddhas, and now they reveal the meaning of emptiness here. Therefore, today in this place, they are able to meet the Buddha, the World Honored One, Praising the Supreme One (referring to Buddha) with emptiness, benefiting all the worlds. Like this, all in the world are without birth, so are the Bodhi of the Buddhas and the prophecies, All those who cultivate Bodhi,

彼等一切亦無生。　眾生悉同有此法，　　如是知已得菩提，　過去曾學菩提心，　　彼於此義能解了。　如是世間亦不滅，　　斯諸天眾善通達，　明智照了悉無疑，　　是故彼天皆作佛。　決定必得無依處，　　於法不取離分別，　一切世間皆無作，　　彼於斯義能了知。　一切法體離自性，　　天眾心凈無疑惑，　菩提及與菩提心，　　一切皆空無自性。　兜率諸天堅固慧，　　皆悉安住無所依，　故得菩提不為難，　　必當速成無上智。　于其未來星宿劫，　　當得度脫無邊眾，　彼天一切皆成佛，　　同號名曰擇法王。」　如來於此諸天眾，　　知其心樂為記說，　一切天人聞說已，　　咸皆踴躍稱心意。◎

◎化樂天授記品第十七

爾時化樂天王為首，與其眷屬七億化樂諸天眾等，見諸阿修羅伽樓羅，乃至見諸兜率天等供養如來，聞授記已欣喜踴躍，咸皆稱心得住實際，于真如中無有疑惑。從坐而起，偏袒右肩右膝著地，頭面作禮向佛合掌，異口同音而白佛言：「世尊！如我解佛所說義，一切諸法是真實際、無邊際、無礙際、無住際、無盡際、不二際、非際實際。世尊！所言實際者，不顛倒故。無邊際者，無限量故。無礙際者，離對治故。無住際者，離自性

【現代漢語翻譯】現代漢語譯本他們一切也都沒有生起。眾生都同樣具有這種法則，像這樣理解后就能獲得菩提（覺悟）。過去曾經學習過菩提心（覺悟之心）的人，他們能夠理解這個道理。像這樣，世間也不會消滅，這些天眾都善於通達。明智地照見一切，沒有絲毫疑惑，因此這些天眾都將成佛。他們必定會獲得無所依賴的境界，對於法不執取，遠離分別。一切世間都是無為的，他們能夠理解這個道理。一切法的本體都遠離自性，天眾的心清凈沒有疑惑。菩提（覺悟）以及菩提心（覺悟之心），一切都是空性，沒有自性。兜率天（欲界第四天）的諸天具有堅固的智慧，都安住在無所依賴的境界。所以獲得菩提（覺悟）並不困難，必定能夠迅速成就無上智慧。在未來的星宿劫（極長的時間單位）中，他們將能度脫無邊的眾生。這些天眾都將成佛，共同的稱號名為擇法王（選擇佛法的國王）。如來對於這些天眾，知道他們的心意，為他們授記（預言成佛）。一切天人和人聽到這些話后，都歡喜踴躍，稱心如意。 ◎化樂天授記品第十七那時，以化樂天王為首，和他的眷屬七億化樂諸天眾等，看到諸阿修羅（非天）、伽樓羅（金翅鳥），乃至看到諸兜率天（欲界第四天）等供養如來，聽到授記（預言成佛）后，欣喜踴躍，都稱心如意地安住在實際（真理），對於真如（事物的真實本性）沒有疑惑。他們從座位上站起來，袒露右肩，右膝著地，頭面作禮，向佛合掌，異口同聲地對佛說：『世尊！按照我理解佛所說的意義，一切諸法都是真實際（真實的境界）、無邊際（沒有邊際）、無礙際（沒有障礙）、無住際（沒有住處）、無盡際（沒有窮盡）、不二際（不是兩個對立的）、非際實際（不是有邊際的實際）。世尊！所說的實際，是因為不顛倒的緣故。無邊際，是因為沒有**的緣故。無礙際，是因為遠離對治的緣故。無住際，是因為遠離自性的緣故。

【English Translation】 English version They all have no arising either. All beings equally possess this Dharma; having understood thus, they attain Bodhi (enlightenment). Those who have studied the Bodhi-mind (mind of enlightenment) in the past, they can understand this meaning. Thus, the world will not perish either; these heavenly beings are well-versed in it. With clear wisdom, they see everything without doubt; therefore, these heavenly beings will all become Buddhas. They will surely attain a state of no reliance, not grasping at the Dharma, and free from discrimination. All the world is uncreated; they can understand this meaning. The essence of all Dharmas is devoid of self-nature; the minds of the heavenly beings are pure and without doubt. Bodhi (enlightenment) and the Bodhi-mind (mind of enlightenment), all are empty and without self-nature. The heavenly beings of Tushita (the fourth heaven of the desire realm) have firm wisdom, and they all dwell in a state of no reliance. Therefore, attaining Bodhi (enlightenment) is not difficult, and they will surely quickly achieve supreme wisdom. In the future kalpas (extremely long periods of time) of stars, they will be able to liberate boundless beings. These heavenly beings will all become Buddhas, with the same name called Dharma-Selecting King. The Tathagata (Buddha), knowing the minds of these heavenly beings, gave them predictions (of becoming Buddhas). All the heavenly beings and humans, having heard these words, were all joyful and content. ◎ Chapter Seventeen on the Prediction of the Paranirmitavasavartin Heavens At that time, led by the Paranirmitavasavartin Heaven King, along with his retinue of seven hundred million Paranirmitavasavartin heavenly beings, seeing the Asuras (demigods), Garudas (mythical birds), and even seeing the Tushita (the fourth heaven of the desire realm) heavens making offerings to the Tathagata, and having heard the predictions (of becoming Buddhas), they were joyful and content, all dwelling in the reality (truth), without doubt about Suchness (the true nature of things). They rose from their seats, bared their right shoulders, knelt on their right knees, bowed their heads and faces, and with palms joined, spoke to the Buddha in unison: 'World-Honored One! According to my understanding of the meaning of what the Buddha has said, all Dharmas are true reality, boundless, unobstructed, without dwelling, endless, non-dual, and not a reality with boundaries. World-Honored One! What is called reality is because it is not inverted. Boundless is because it has no **. Unobstructed is because it is free from remedies. Without dwelling is because it is free from self-nature.'

故。無盡際者，無有生故。不二際者，謂一味故。言非際者，是非有故。世尊！彼實際者遍一切處，無有一法而非實際。世尊！謂菩提者亦是實際。世尊！何者是菩提？一切法是菩提，離自性故。乃至五無間業亦是菩提。何以故？菩提無自性，五無間業亦無自性，是故無間業亦是菩提。世尊！言菩提者，如無餘涅槃性，亦如無間業性。何以故？一切法即是無餘涅槃性亦是無間業性，是故無餘涅槃界即是菩提。世尊！若有眾生住生死者可求涅槃，于實際中無住生死求涅槃者。何以故？實際無二故。世尊！我等於此解了無疑。若於此法無疑慮者，當知是人已曾過去于諸佛所得授阿耨多羅三藐三菩提記。」

爾時世尊聞化樂天王及諸七億化樂天等說授記已，欲令大眾心喜悅故而現微笑。爾時慧命馬勝以偈問曰：

「憐愍世者現微笑，　　而不說其笑因緣，　天人導師非無因，　　現此奇特微笑相。　既見世尊笑光已，　　今諸大眾悉懷疑，　唯愿說其微笑因，　　斷除一切諸疑網。　斯等若蒙如來說，　　聞已咸生希有心，　為彼眾會凈真路，　　趣向菩提作因緣。　若有眾生疑慮者，　　是人難得妙菩提，　唯愿大智斷疑惑，　　精勤速證無上道。　世尊此諸大眾等，　　志求菩提離諸惡，　

【現代漢語翻譯】因此，『無盡際』（無邊際）是因為沒有生起。『不二際』（非二元邊際）是指同一的本質。『非際』（非邊際）是指它不是存在。世尊！那『實際』（真如實性）遍及一切處，沒有一法不是『實際』。世尊！所謂的『菩提』（覺悟）也是『實際』。世尊！什麼是『菩提』？一切法都是『菩提』，因為它們沒有自性。乃至五無間業（五種極重的罪業）也是『菩提』。為什麼呢？因為『菩提』沒有自性，五無間業也沒有自性，所以五無間業也是『菩提』。世尊！所謂的『菩提』，就像無餘涅槃（完全的寂滅）的性質，也像五無間業的性質。為什麼呢？因為一切法即是無餘涅槃的性質，也是五無間業的性質，所以無餘涅槃的境界就是『菩提』。世尊！如果有眾生執著于生死輪迴，才會尋求涅槃，但在『實際』中，沒有執著于生死而尋求涅槃的人。為什麼呢？因為『實際』是無二的。世尊！我們對此已經理解，毫無疑問。如果有人對這個法沒有疑惑，應當知道這個人過去已經從諸佛那裡得到了阿耨多羅三藐三菩提（無上正等正覺）的授記。那時，世尊聽到化樂天王（欲界第六天之主）和七億化樂天等說了授記之後，爲了讓大眾心生喜悅，就現出了微笑。這時，慧命馬勝（佛陀弟子）用偈頌問道：『憐憫世間的人現出微笑，卻不說微笑的原因，天人導師不會無緣無故，現出這種奇特的微笑相。既然看到世尊的微笑光芒，現在大眾都心生疑惑，希望您能說出微笑的原因，斷除一切疑惑的網。如果能蒙受如來說法，聽后都會生起稀有之心，為大眾開闢通往真理的道路，引導他們走向菩提的因緣。如果有眾生心存疑慮，這個人很難獲得微妙的菩提，希望大智者能斷除疑惑，精進修行，迅速證得無上道。世尊，這些大眾都立志追求菩提，遠離諸惡，'

【English Translation】 Therefore, 『the endless boundary』 (ananta-koti) is because there is no arising. 『The non-dual boundary』 (advaya-koti) refers to the same essence. 『The non-boundary』 (akoti) means it is not existent. World Honored One! That 『actuality』 (bhutakoti) pervades all places, and there is no dharma that is not 『actuality』. World Honored One! What is called 『bodhi』 (enlightenment) is also 『actuality』. World Honored One! What is 『bodhi』? All dharmas are 『bodhi』 because they have no self-nature. Even the five heinous offenses (panca-anantarya) are also 『bodhi』. Why? Because 『bodhi』 has no self-nature, and the five heinous offenses also have no self-nature, therefore the five heinous offenses are also 『bodhi』. World Honored One! What is called 『bodhi』 is like the nature of nirvana without remainder (nirupadisesa-nirvana), and also like the nature of the five heinous offenses. Why? Because all dharmas are the nature of nirvana without remainder and also the nature of the five heinous offenses, therefore the realm of nirvana without remainder is 『bodhi』. World Honored One! If there are sentient beings dwelling in samsara (birth and death), they may seek nirvana, but in 『actuality』, there are no beings dwelling in samsara seeking nirvana. Why? Because 『actuality』 is non-dual. World Honored One! We have understood this without doubt. If anyone has no doubt about this dharma, it should be known that this person has received the prediction of anuttara-samyak-sambodhi (supreme perfect enlightenment) from the Buddhas in the past. At that time, after the World Honored One heard the King of Paranirmitavasavartin Heaven (the lord of the sixth heaven of the desire realm) and the seven hundred million Paranirmitavasavartin Devas speak of the prediction, he showed a smile in order to make the assembly joyful. Then, the Venerable Asvajit (a disciple of the Buddha) asked in verse: 『The one who has compassion for the world shows a smile, but does not speak of the reason for the smile. The teacher of gods and humans is not without cause, to show this extraordinary smiling appearance. Since seeing the light of the World Honored One』s smile, now the assembly is full of doubt. We hope you can speak of the reason for the smile, and cut off all the nets of doubt. If we can receive the Dharma from the Tathagata, after hearing it, we will all give rise to a rare mind, to open the path of truth for the assembly, and guide them towards the causes and conditions of bodhi. If there are sentient beings who have doubts, it is difficult for them to obtain the subtle bodhi. We hope the great wisdom can cut off doubts, and diligently cultivate to quickly attain the unsurpassed path. World Honored One, these assemblies are all determined to seek bodhi and to be free from all evils,』

得聞諸天授記已，　　決定當成大法王。　是故世尊愿憐愍，　　除斷一切疑惑心，　授此諸天菩提記，　　令諸大眾皆欣喜。」

爾時世尊以偈答慧命馬勝曰：

「哀愍世間故現笑，　　馬勝汝今問我義，　我悉與彼天授記，　　汝等咸各凈心聽。　此諸化樂天眾等，　　自說授記得菩提，　眾中既作師子吼，　　能壞外道諸邪見。　譬如空中雨眾石，　　必墮大地無有疑，　如是佛子離疑惑，　　自知定當成佛道。　猶如日沒至夜時，　　當知日出必不久，　如是佛子備眾行，　　定知必當具十力。　又如日在正中時，　　觀諸色像皆明瞭，　如是佛子具眾行，　　自知必得薩婆若。　喻若日光至沒時，　　眾人咸知日不見，　如是佛子皆自知，　　決定當得最勝智。　譬如眾流趣其下，　　智者當知歸大海，　如是佛子具明慧，　　定知必得上菩提。　如人以石擲虛空，　　決定墮地無疑慮，　如是佛子悉自知，　　不久當得世間解。　智者法爾有此見，　　以知法故不致疑，　自知分有佛功德，　　必定近於自然智。　假使諸魔那由眾，　　現佛言汝不作佛，　不能沮壞其心意，　　已自善解真法故。　決定於彼佛功德，　　咸各自說得授記，　于

【現代漢語翻譯】現代漢語譯本『他們聽聞諸天被授記后，確信自己將成為偉大的法王。因此，世尊，愿您慈悲憐憫，消除我們一切疑惑之心，為這些天人授菩提之記，令所有大眾都感到歡喜。』

這時，世尊以偈頌回答慧命馬勝（Mahākāśyapa）說：

『我因憐憫世間而展現笑容，馬勝，你現在問我的意義，我將為那些天人授記，你們都應專心聆聽。這些化樂天（Nirmāṇarati）的眾生等，自己說已得到授記將證得菩提，他們在眾中發出獅子吼，能摧毀外道的各種邪見。譬如空中落下的石頭，必定會墜落到地上毫無疑問，同樣，佛子們遠離疑惑，自己知道必定會成就佛道。猶如太陽西落至夜晚時，應當知道太陽升起必定不遠，同樣，佛子們具備各種修行，必定知道自己將具足十力（daśabala）。又如太陽在正午時，觀察各種色相都明明白白，同樣，佛子們具備各種修行，自己知道必定會獲得一切智（sarvajña）。譬如太陽落山時，眾人都知道太陽看不見了，同樣，佛子們都知道，自己必定會獲得最殊勝的智慧。譬如眾多的河流都流向下方，智者應當知道它們最終會歸於大海，同樣，佛子們具備明慧，必定知道自己將證得上菩提。如同人將石頭投向虛空，必定會墜落到地上毫無疑慮，同樣，佛子們都知道，不久將獲得世間解（lokavid）。智者自然會有這樣的見解，因爲了解法（dharma）的緣故不會產生疑惑，自己知道擁有佛的功德，必定接近於自然智（svayambhū-jñāna）。即使有無數的魔眾，現身說你不會成佛，也不能擾亂他們的心意，因為他們已經善解真正的佛法。他們確信自己擁有佛的功德，都各自說已得到授記，對於佛的智慧，他們都已確信無疑。』

【English Translation】 English version 'Having heard the prophecies given to the devas, they are certain they will become great Dharma Kings. Therefore, World Honored One, may you have compassion and remove all doubts from our minds, bestow the prophecy of Bodhi upon these devas, so that all the assembly may rejoice.'

At that time, the World Honored One answered the venerable Mahākāśyapa in verse:

'I show a smile out of compassion for the world, Mahākāśyapa, you now ask me the meaning, I will give prophecies to those devas, you should all listen attentively. These beings of the Nirmāṇarati heaven, themselves say they have received the prophecy of attaining Bodhi, they roar like lions in the assembly, able to destroy the various wrong views of the heretics. Just as stones falling from the sky, will surely fall to the ground without doubt, likewise, the Buddha's disciples are free from doubt, knowing they will surely attain Buddhahood. Just as when the sun sets and it is night, one should know that the sunrise is not far away, likewise, the Buddha's disciples who possess various practices, surely know they will possess the ten powers (daśabala). Also, just as when the sun is at its zenith, all forms are clearly seen, likewise, the Buddha's disciples who possess various practices, surely know they will attain all-knowing wisdom (sarvajña). Just as when the sun sets, everyone knows the sun is no longer visible, likewise, the Buddha's disciples all know, they will surely attain the most supreme wisdom. Just as many rivers flow downwards, the wise should know they will eventually return to the ocean, likewise, the Buddha's disciples who possess clear wisdom, surely know they will attain supreme Bodhi. Just as when a person throws a stone into the sky, it will surely fall to the ground without doubt, likewise, the Buddha's disciples all know, they will soon attain knowledge of the world (lokavid). The wise naturally have this view, because they understand the Dharma, they do not have doubts, knowing they possess the Buddha's merits, they are surely close to self-born wisdom (svayambhū-jñāna). Even if countless hosts of demons appear and say you will not become a Buddha, they cannot disturb their minds, because they have already well understood the true Dharma. They are certain of the Buddha's merits, and each says they have received the prophecy, regarding the Buddha's wisdom, they are all without doubt.'

斯諸天授記事，　　如來悉生隨喜心。　此天所修菩薩行，　　悉自了知不由他，　彼等自說成善逝，　　世尊於此皆隨喜。　是故馬勝若有人，　　欲得無上菩提者，　可於此法應勤求，　　必獲最勝安隱處。　自成正覺寤斯理，　　隨義如實能了知，　親近供養善知識，　　彼證菩提不為難。　若有千劫修苦行，　　皮膏血肉無戀惜，　若能解了斯義趣，　　此福廣大勝于彼。　過去所有一切佛，　　未來憐愍眾生者，　及以現在諸世尊，　　悉依此法成佛道。　化天於我供養已，　　咸皆善知第一義，　曾供過去諸如來，　　寤斯義理當成佛。　諸佛所有勝三昧，　　及以現在所住定，　彼天深得佛境界，　　由本先世久修習。　馬勝！化樂天子等，　　于彼三昧無有疑，　清凈佛法既善學，　　今于佛道現修行。　是故於理生信解，　　當正勤求離苦邊，　常應親近多聞者，　　必得無上大菩提。」　聞佛所說妙法已，　　化樂諸天眾會等，　皆悉欣喜除疑網，　　流注趣向大涅槃。

他化自在天授記品第十八

爾時他化自在天王為首，與其眷屬八十那由他諸天眾等，見諸阿修羅、伽樓羅、龍女、龍王、鳩槃茶、乾闥婆、夜叉、緊那羅、訶羅伽阇天、

【現代漢語翻譯】現代漢語譯本諸天被授記之事，如來都生起隨喜之心。這些天人所修的菩薩行，他們自己完全瞭解，並非來自他人。他們自己說將成就善逝（Sugata，佛的稱號之一），世尊對此都隨喜。所以，馬勝（Asvajit，佛陀的弟子之一）！如果有人想要獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），就應該勤奮地修習此法，必定能獲得最殊勝安穩的境界。自己成就正覺，覺悟這個道理，能如實地瞭解其含義，親近供養善知識（Kalyanamitra，指引修行的人），他們證得菩提並不困難。如果有人用千劫的時間修苦行，不吝惜自己的皮、膏、血、肉，如果能理解這個道理的深意，這種福德廣大勝過前者。過去所有一切佛，未來憐憫眾生的佛，以及現在諸世尊，都是依靠此法成就佛道的。化樂天（Nirmanarati，欲界六天之一）的天人供養我之後，都善知第一義（Paramartha，真諦），他們曾供養過去諸如來，覺悟這個道理，將來必定成佛。諸佛所有的殊勝三昧（Samadhi，禪定），以及現在所安住的禪定，這些天人深深地領悟了佛的境界，這是因為他們前世就已久修習。馬勝！化樂天子等，對於這些三昧沒有疑惑，他們清凈的佛法已經學得很好，現在正在佛道上修行。所以，對於這個道理要生起信心和理解，應當精進地尋求脫離苦難的彼岸，應當常常親近多聞的人，必定能獲得無上大菩提。聽聞佛所說的微妙法之後，化樂諸天眾會等，都感到歡喜，消除了疑惑的羅網，流向大涅槃（Mahaparinirvana，佛的最終解脫）。

他化自在天授記品第十八

那時，以他化自在天王（Paranirmitavasavartin，欲界頂層天）為首，與其眷屬八十那由他（Nayuta，數量單位）諸天眾等，見到諸阿修羅（Asura，非天）、伽樓羅（Garuda，金翅鳥）、龍女、龍王、鳩槃茶（Kumbhanda，甕形鬼）、乾闥婆（Gandharva，香神）、夜叉（Yaksa，守護神）、緊那羅（Kinnara，歌神）、訶羅伽阇天（Haragaja，天神）等。

【English Translation】 English version The Tathagata rejoiced in all the predictions given to these devas. These Bodhisattva practices that these devas cultivate, they understand completely by themselves, not from others. They themselves say they will become Sugatas (One of the titles of the Buddha), and the World Honored One rejoices in this. Therefore, Asvajit! If there are those who wish to attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), they should diligently practice this Dharma, and they will surely attain the most supreme and peaceful state. Having attained enlightenment themselves, awakened to this principle, and able to understand its meaning truthfully, by associating with and making offerings to good teachers (Kalyanamitra), their attainment of Bodhi will not be difficult. If someone were to practice asceticism for a thousand kalpas (eons), without being attached to their skin, fat, blood, and flesh, if they can understand the profound meaning of this principle, this merit would be greater than the former. All the Buddhas of the past, the Buddhas of the future who will have compassion for sentient beings, and the World Honored Ones of the present, all attain Buddhahood by relying on this Dharma. After the devas of Nirmanarati (One of the six heavens of the desire realm) made offerings to me, they all understood the Paramartha (Ultimate Truth), they had made offerings to the Tathagatas of the past, and having awakened to this principle, they will surely become Buddhas. All the supreme Samadhis (Meditative states) of the Buddhas, and the Samadhis they dwell in now, these devas have deeply understood the realm of the Buddha, because they have cultivated it for a long time in their past lives. Asvajit! The devas of Nirmanarati, etc., have no doubts about these Samadhis, they have learned the pure Buddha Dharma well, and now they are practicing on the path of the Buddha. Therefore, one should generate faith and understanding in this principle, and diligently seek to cross the shore of suffering, one should always associate with those who are learned, and one will surely attain the supreme Bodhi. Having heard the wonderful Dharma spoken by the Buddha, the assemblies of the Nirmanarati devas, etc., were all delighted, removed the net of doubts, and flowed towards Mahaparinirvana (The final liberation of the Buddha).

Chapter 18: The Prediction of Paranirmitavasavartin Devas

At that time, led by the Paranirmitavasavartin (The highest heaven of the desire realm) Deva King, along with his retinue of eighty nayutas (A unit of measurement) of devas, they saw the Asuras (Demigods), Garudas (Mythical birds), dragon maidens, dragon kings, Kumbhandas (Pot-shaped demons), Gandharvas (Celestial musicians), Yakshas (Nature spirits), Kinnaras (Mythical beings with human heads and bird bodies), Haragaja devas (Celestial beings), etc.

四天王、忉利天、夜摩天、兜率陀天、化樂天等供養如來，聞授記已，欣喜踴悅皆得稱心，異口同聲而白佛言：「世尊！化樂諸天所說實際者，我等尚不見實況復見際。何以故？世尊！若見實者，可言見際。何以故？是人行於二處。住如是乘者，若善男子善女人，應為彼說此二種法。此二法者非真境界。世尊！若善男子善女人于不二法不信不入，雖復如是，此人發心望得菩提，當知是人行於非徑。何以故？此于菩提非道行故。世尊！若有眾生求菩提者，是人不見一法可覺。何以故？無有少法可得覺寤阿耨多羅三藐三菩提故。世尊！彼法非過去非未來非現在、非有為非無為、非有非無、非可識非可知非可舍非可修非可證。謂菩提者，彼法非與余法作對治，余法亦不與彼法作對治。何以故？彼法非雜煩惱非離煩惱，法體不可得，性自離故。此法不與彼法作對治，彼法亦不與此法作對治。何以故？一切諸法離諸相故。是故彼法非可知非可識非可舍非可修非可證。世尊！色生者離生相故，彼亦非可知乃至非可證，受想行識亦復如是。世尊！色滅者離色相故，彼亦非可知乃至非可證，受想行識亦復如是。世尊！過去者離過去相故，彼亦非可知乃至非可證；未來者離未來相故，彼亦非可知乃至非可證；現在者離現在相故，彼亦非可

【現代漢語翻譯】現代漢語譯本四大天王（佛教護法神）、忉利天（欲界六天之一，帝釋天所居）、夜摩天（欲界第三天）、兜率陀天（欲界第四天）、化樂天（欲界第五天）等天神供養如來，聽聞佛陀授記后，都歡喜踴躍，心滿意足，異口同聲地對佛說：『世尊！化樂諸天所說的實際，我們尚且不見其實況，又怎麼能見到它的邊際呢？為什麼呢？世尊！如果見到實相，才能說見到邊際。為什麼呢？因為這個人執著於二元對立的觀念。對於那些安住于這種見解的人，無論是善男子還是善女人，都應該為他們宣說這兩種法。這兩種法並非真實的境界。世尊！如果善男子善女人對於不二之法不相信、不進入，即使如此，這個人發心想要獲得菩提，應當知道這個人走在錯誤的道路上。為什麼呢？因為他所行之道並非通往菩提的道路。世尊！如果有眾生尋求菩提，這個人不應該認為有一個法可以覺悟。為什麼呢？因為沒有絲毫的法可以用來覺悟阿耨多羅三藐三菩提（無上正等正覺）。世尊！那個法既非過去，也非未來，也非現在；既非有為，也非無為；既非有，也非無；既非可識別，也非可知曉；既非可捨棄，也非可修習，也非可證得。所謂的菩提，那個法不與任何其他法相對立，其他法也不與那個法相對立。為什麼呢？那個法既不雜染煩惱，也不脫離煩惱，法的本體不可得，其自性本就遠離一切。這個法不與那個法相對立，那個法也不與這個法相對立。為什麼呢？因為一切諸法都遠離一切相。因此，那個法既不可知，也不可識別，既不可捨棄，也不可修習，也不可證得。世尊！色（物質現象）的生起，是遠離生相的，因此它既不可知，乃至也不可證得；受（感受）、想（概念）、行（意志）、識（意識）也是如此。世尊！色的滅去，是遠離色相的，因此它既不可知，乃至也不可證得；受、想、行、識也是如此。世尊！過去是遠離過去相的，因此它既不可知，乃至也不可證得；未來是遠離未來相的，因此它既不可知，乃至也不可證得；現在是遠離現在相的，因此它既不可知，乃至也不可證得。

【English Translation】 English version The Four Heavenly Kings (Buddhist guardian deities), Trayastrimsha Heaven (one of the six heavens of the desire realm, where Indra resides), Yama Heaven (the third heaven of the desire realm), Tushita Heaven (the fourth heaven of the desire realm), Paranirmitavasavartin Heaven (the fifth heaven of the desire realm), and other deities made offerings to the Tathagata. Having heard the prophecy, they were joyful and delighted, and with one voice, they said to the Buddha: 'World Honored One! The reality spoken of by the Paranirmitavasavartin deities, we do not even see its actual state, how can we see its boundary? Why is that? World Honored One! If one sees the reality, then one can speak of seeing the boundary. Why is that? Because this person is attached to dualistic concepts. For those who dwell in such views, whether they are good men or good women, these two kinds of dharma should be explained to them. These two dharmas are not the true realm. World Honored One! If good men or good women do not believe in or enter the non-dual dharma, even so, if this person aspires to attain Bodhi, it should be known that this person is walking on the wrong path. Why is that? Because the path they are walking is not the path to Bodhi. World Honored One! If there are sentient beings seeking Bodhi, this person should not think that there is a dharma that can be awakened to. Why is that? Because there is not the slightest dharma that can be used to awaken to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). World Honored One! That dharma is neither past, nor future, nor present; neither conditioned, nor unconditioned; neither existent, nor non-existent; neither identifiable, nor knowable; neither abandonable, nor cultivatable, nor attainable. The so-called Bodhi, that dharma does not stand in opposition to any other dharma, nor does any other dharma stand in opposition to that dharma. Why is that? That dharma is neither mixed with afflictions, nor separate from afflictions; the essence of dharma is unattainable, its nature is inherently free from all. This dharma does not stand in opposition to that dharma, nor does that dharma stand in opposition to this dharma. Why is that? Because all dharmas are free from all characteristics. Therefore, that dharma is neither knowable, nor identifiable, neither abandonable, nor cultivatable, nor attainable. World Honored One! The arising of form (material phenomena) is free from the characteristic of arising, therefore it is neither knowable, nor attainable; the same is true for feeling, perception, volition, and consciousness. World Honored One! The cessation of form is free from the characteristic of form, therefore it is neither knowable, nor attainable; the same is true for feeling, perception, volition, and consciousness. World Honored One! The past is free from the characteristic of the past, therefore it is neither knowable, nor attainable; the future is free from the characteristic of the future, therefore it is neither knowable, nor attainable; the present is free from the characteristic of the present, therefore it is neither knowable, nor attainable.'

知乃至非可證。世尊！有為者離有為相故，彼亦非可知乃至非可證；無為者離無為相故，彼亦非可知非可識非可舍非可修非可證。世尊！如是等乃至為陰所攝，或過去所攝、現在所攝、未來所攝，或有為所攝、無為所攝，此等諸法皆不可得。以不得故，是故彼法非可知非可識非可舍非可修非可證。世尊！若有如是為求菩提發心修行善男子善女人，彼皆名為住菩薩乘。」

爾時他化自在諸天咸各說已所知法已，以偈贊曰：

「世尊善說盡有邊，　　永不暫受六趣身，　世間無智畏生死，　　發心欲度生死岸。　彼諸陰體不可得，　　以陰性相本自空，　一切法空皆無相，　　是故諸法離對治。　自體即空無有物，　　無有可知及修舍，　亦復非是可證法，　　如來說有即非有。　相求菩提不可得，　　助道諸法亦如是，　取心求佛不可得，　　菩薩相求亦不得。　堅著諸相愚癡輩，　　彼等望得寤菩提，　顛倒境界取相行，　　無智非行菩提道。　入佛境界離眾相，　　名為智者如法行，　遠離諸相及無相，　　亦離於空及不空。　彼能寤解無上道，　　于諸外道非境界，　亦非聲聞所能知，　　又非緣覺之所趣。　心得解脫凈無垢，　　羅漢於法相應者，　及諸一切辟支佛，

【現代漢語翻譯】現代漢語譯本：世尊，乃至（究竟）是不可證知的。世尊！有為法（saṃskṛta，指因緣和合而生的事物）因為離有為之相，所以它也是不可知乃至不可證知的；無為法（asaṃskṛta，指不依賴因緣而存在的法）因為離無為之相，所以它也是不可知、不可識、不可舍、不可修、不可證知的。世尊！像這樣，乃至為五蘊（skandha，構成個體存在的五種要素，即色、受、想、行、識）所攝，或者為過去所攝、現在所攝、未來所攝，或者為有為所攝、無為所攝，這些諸法都是不可得的。因為不可得，所以這些法是不可知、不可識、不可舍、不可修、不可證知的。世尊！如果有像這樣爲了求菩提（bodhi，覺悟）而發心修行的善男子、善女人，他們都稱為安住于菩薩乘（bodhisattvayāna，菩薩的修行道路）。那時，他化自在諸天（Paranirmitavaśavartin，欲界第六天的天神）各自說完自己所知的法后，用偈頌讚嘆道：『世尊善於宣說一切有為法的邊際，永遠不會暫時承受六道輪迴之身，世間無知的人畏懼生死，卻發心想要度過生死之岸。那些五蘊之體是不可得的，因為五蘊的自性本來就是空性的，一切法空都是無相的，所以諸法是離對治的。自體即是空無一物，沒有可知和修舍，也不是可以證得的法，如來說有即是非有。以相求菩提是不可得的，助道的諸法也是如此，以取著的心求佛是不可得的，以相求菩薩也是不可得的。執著于諸相的愚癡之輩，他們希望得到覺悟的菩提，以顛倒的境界取相而行，無智之人不是在修行菩提之道。進入佛的境界是遠離眾相的，這稱為智者如法而行，遠離諸相和無相，也遠離空和不空。他們能夠覺悟無上道，對於外道來說不是境界，也不是聲聞（śrāvaka，聽聞佛法而修行的人）所能知曉的，也不是緣覺（pratyekabuddha，不依師教而獨自悟道的人）所能達到的。心得解脫清凈無垢，羅漢（arhat，斷盡煩惱，證得解脫的聖者）與法相應者，以及一切辟支佛（pratyekabuddha，同緣覺）』

【English Translation】 English version: World Honored One, even that is not knowable, not even attainable. World Honored One, conditioned things (saṃskṛta), because they are apart from the characteristic of conditioned things, are also not knowable, not even attainable; unconditioned things (asaṃskṛta), because they are apart from the characteristic of unconditioned things, are also not knowable, not cognizable, not rejectable, not cultivatable, not attainable. World Honored One, like this, even those included within the aggregates (skandha), or included within the past, included within the present, included within the future, or included within the conditioned, included within the unconditioned, all these dharmas are unattainable. Because they are unattainable, therefore these dharmas are not knowable, not cognizable, not rejectable, not cultivatable, not attainable. World Honored One, if there are good men and good women who, like this, have generated the aspiration for enlightenment (bodhi) and practice, they are all called those who abide in the Bodhisattva Vehicle (bodhisattvayāna). At that time, the Paranirmitavaśavartin gods, having each spoken of the dharma they knew, praised with verses: 'The World Honored One skillfully speaks of the limits of all conditioned things, never temporarily receiving a body in the six realms of rebirth. The ignorant in the world fear birth and death, yet aspire to cross the shore of birth and death. Those aggregates are unattainable, because the nature of the aggregates is originally empty. All dharmas are empty and without characteristics, therefore all dharmas are apart from remedies. The self-nature is empty and without substance, there is nothing to know or to cultivate and reject, nor is it a dharma that can be attained. The Tathagata says that existence is non-existence. Seeking enlightenment through characteristics is unattainable, the dharmas that aid the path are also like this. Seeking the Buddha with an attached mind is unattainable, seeking the Bodhisattva through characteristics is also unattainable. Those foolish beings who cling to characteristics, they hope to attain awakened enlightenment, they act with a reversed view, taking characteristics, the ignorant are not practicing the path of enlightenment. Entering the realm of the Buddha is to be apart from all characteristics, this is called the wise one who practices according to the dharma, being apart from characteristics and non-characteristics, also apart from emptiness and non-emptiness. They are able to awaken to the unsurpassed path, which is not the realm of the heretics, nor is it knowable by the śrāvakas (hearers), nor is it reached by the pratyekabuddhas (solitary realizers). The mind attains liberation, pure and without defilement, the arhats (worthy ones) who are in accordance with the dharma, and all the pratyekabuddhas.'

非彼智慧之境界。　彼句非為相心知，　　及修少空亦不解，　若有解空說空者，　　亦說諸法無自性。　彼受佛教無毀訾，　　是名善修空寂靜，　能寤難寤菩提道，　　世尊于彼真導師。　贊佛二足最尊已，　　所獲無量諸功德，　回施一切諸群生，　　成佛覺寤未覺者。」

爾時世尊知彼八十那由他他化自在天及以天王等得深信已，欲令大眾增益善根，故現微笑。爾時慧命馬勝以偈問曰：

「二足世尊現微笑，　　以知他化深信故，　未曾演說笑因緣，　　唯愿如來為解釋。　大聖今者非無因，　　現是希有微笑相，　愿佛開顯因緣義，　　滅除大眾諸疑惑。　由見世尊微笑故，　　今此眾會悉懷疑，　憐愍一切世間者，　　唯愿敷演分別說。　此眾咸皆背生死，　　合掌恭敬求涅槃，　斯等靡不懷猶豫，　　無礙說者愿斷除。　悉皆正信善逝法，　　心得開解離取著，　咸有凈信尊重心，　　善哉牟尼愿解說。　勇猛精進于佛法，　　遠離疑網登聖路，　一切諸佛游此道，　　是故愿除大眾疑。」

爾時世尊以偈答慧命馬勝曰：

「汝為憐愍大眾故，　　以偈問我正是時，　具足辯才有巧便，　　乃能問此微笑義。　以問如來現笑故，　　必當

【現代漢語翻譯】現代漢語譯本那不是智慧所能達到的境界。那句話不是通過心識的表象所能理解的，即使是修行少許空性的人也不能理解。如果有人理解空性並宣說空性，也會說諸法沒有自性（svabhāva）。他接受佛教的教導而沒有譭謗，這被稱為善修空寂靜（śūnyatā）。他能覺悟難以覺悟的菩提道（bodhi），世尊（Buddha）是他們真正的導師。讚歎佛陀（Buddha）為兩足中最尊貴者后，所獲得的無量功德，迴向給一切眾生，使他們成就佛果，覺悟那些尚未覺悟的人。

那時，世尊（Buddha）知道那八十那由他（nayuta，數量單位）他化自在天（Paranirmitavaśavartin）以及天王等已經獲得了深刻的信仰，爲了使大眾增長善根，所以顯現微笑。那時，慧命（āyuṣmat）馬勝（Aśvajit）以偈頌問道：

『兩足世尊（Buddha）顯現微笑，是因為知道他化自在天（Paranirmitavaśavartin）已經深信，從未曾演說微笑的因緣，唯愿如來（Tathāgata）為我們解釋。大聖（Mahāsattva）今天不是無緣無故地，顯現這稀有的微笑之相，愿佛陀（Buddha）開顯這因緣的意義，消除大眾的疑惑。由於見到世尊（Buddha）的微笑，現在這裡的眾會都心生疑惑，爲了憐憫一切世間眾生，唯愿您詳細地解釋說明。這裡的眾人都背離生死輪迴，合掌恭敬地尋求涅槃（nirvāṇa），他們都懷有猶豫，愿無礙的說法者您能斷除他們的疑惑。他們都正信善逝（Sugata）的教法，心得以開解，遠離執著，都懷有清凈的信仰和尊重之心，善哉牟尼（Muni），愿您解釋說明。他們勇猛精進于佛法，遠離疑惑的羅網，登上聖道，一切諸佛（Buddha）都行走在這條道路上，因此愿您消除大眾的疑惑。』

那時，世尊（Buddha）以偈頌回答慧命（āyuṣmat）馬勝（Aśvajit）說：

『你爲了憐憫大眾的緣故，用偈頌問我，正是時候，你具足辯才，有巧妙的方便，才能問出這微笑的意義。因為你問如來（Tathāgata）顯現微笑的緣故，必定會

【English Translation】 English version That is not the realm of wisdom. That statement is not understood by the appearance of the mind, nor is it understood by those who practice a little emptiness. If there is someone who understands emptiness and speaks of emptiness, they also say that all dharmas have no self-nature (svabhāva). He accepts the teachings of Buddhism without slander, and this is called good practice of emptiness (śūnyatā). He can awaken to the difficult-to-awaken path of Bodhi (bodhi), and the World Honored One (Buddha) is their true guide. After praising the Buddha (Buddha) as the most honored among the two-legged, the immeasurable merits obtained, are dedicated to all sentient beings, enabling them to achieve Buddhahood and awaken those who are not yet awakened.

At that time, the World Honored One (Buddha), knowing that the eighty nayutas (nayuta, a unit of number) of Paranirmitavaśavartin (Paranirmitavaśavartin) and the heavenly kings had gained deep faith, manifested a smile in order to increase the good roots of the assembly. At that time, the venerable (āyuṣmat) Aśvajit (Aśvajit) asked in verse:

'The two-legged World Honored One (Buddha) shows a smile, because he knows that the Paranirmitavaśavartin (Paranirmitavaśavartin) have deep faith, The cause of the smile has never been explained, we wish that the Tathāgata (Tathāgata) would explain it to us. The Great Sage (Mahāsattva) today is not without reason, showing this rare sign of a smile, May the Buddha (Buddha) reveal the meaning of this cause, and eliminate the doubts of the assembly. Because of seeing the smile of the World Honored One (Buddha), the assembly here is now filled with doubt, Out of compassion for all beings in the world, we wish that you would explain it in detail. The people here have turned away from the cycle of birth and death, and are seeking Nirvana (nirvāṇa) with palms together in reverence, They all have doubts, may the one who speaks without hindrance remove their doubts. They all have right faith in the teachings of the Sugata (Sugata), their minds are opened, and they are free from attachment, They all have pure faith and respect, well done Muni (Muni), we wish that you would explain it. They are courageous and diligent in the Dharma, away from the net of doubt, and ascend the holy path, All the Buddhas (Buddha) walk on this path, therefore we wish that you would remove the doubts of the assembly.'

At that time, the World Honored One (Buddha) answered the venerable (āyuṣmat) Aśvajit (Aśvajit) in verse:

'Because you have compassion for the assembly, it is the right time for you to ask me in verse, You are full of eloquence and have skillful means, that you are able to ask the meaning of this smile. Because you asked why the Tathāgata (Tathāgata) showed a smile, it will certainly

利益無量眾，　是故一切眾會等，　　皆得住于勝菩提。　知彼他化深信已，　　故我現是微笑光，　一切隨順如來教，　　為求菩提修妙行。　觀察世法離諸相，　　如見陽焰非真實，　愚者見焰謂是水，　　欲求菩提勿同彼。　取相貪樂凡夫境，　　無智常怖于無相，　愚癡執相舍正路，　　離相能獲妙菩提。　妄想思量虛偽法，　　隨所分別即被縛，　智者觀相悉皆空，　　得上寂滅陀羅尼。　執相凡愚住噁心，　　彼皆無智歸六趣，　輪迴逼迫受眾苦，　　都由愚癡住相故。　著相眾生見諸陰，　　佛與菩提及菩薩，　智者離相見空已，　　能得無上大菩提。　住相之類增煩惱，　　能觀無相得除結，　所謂結者即是相，　　觀結無相即斷除。　若有分別求道者，　　分別于道為障礙，　智者雖復行於欲，　　彼欲即為無相行。　諸法無體不可得，　　分別諸法說言空，　若離分別得無相，　　彼即菩提更無餘。　聞于善逝說是語，　　大眾除疑得無畏，　頂受牟尼所說法，　　如智頂戴瞻卜花。　斯諸天眾獲無畏，　　於我設供最無上，　亦知諸法佛境界，　　當作世間大導師。」

諸梵天等授記品第十九

爾時六千萬諸梵眾天，見諸阿修羅

【現代漢語翻譯】現代漢語譯本利益無量的眾生，因此一切與會大眾，都能安住于殊勝的菩提（覺悟）。瞭解他方世界眾生已深信不疑，所以我現在顯現微笑的光芒，一切都隨順如來的教導，爲了求得菩提而修習微妙的修行。觀察世間萬法，遠離一切表象，如同看到陽焰並非真實存在，愚笨的人看到陽焰以為是水，想要尋求菩提的人不要像他們一樣。執著于表象，貪圖享樂是凡夫俗子的境界，沒有智慧的人常常害怕無相，愚癡地執著于表象而捨棄正道，遠離表象才能獲得微妙的菩提。妄想思量虛假的法，隨著分別就會被束縛，有智慧的人觀察到一切表象都是空性的，就能獲得寂滅的陀羅尼（總持）。執著于表象的凡夫俗子心懷惡念，他們都因為沒有智慧而墮入六道輪迴，在輪迴中遭受各種痛苦的逼迫，都是因為愚癡地執著于表象的緣故。執著于表象的眾生看到諸陰（五蘊），佛與菩提以及菩薩，有智慧的人遠離表象，看到空性之後，就能獲得無上的大菩提。執著于表象的人會增加煩惱，能夠觀察無相的人就能去除煩惱的束縛，所謂的束縛就是表象，觀察到束縛的無相就能斷除它。如果有人分別地去求道，這種分別對於道來說就是障礙，有智慧的人即使在慾望中行事，他的慾望也是無相的修行。一切法都沒有實體，不可得，分別諸法說它們是空性的，如果遠離分別就能得到無相，那就是菩提，沒有其他的了。聽聞善逝（佛）說了這些話，大眾消除了疑惑，獲得了無畏，頂戴接受牟尼（釋迦牟尼佛）所說的法，如同有智慧的人頭戴瞻卜花。這些天眾獲得了無畏，對我所做的供養是最殊勝的，也知道一切法都是佛的境界，應當成為世間的大導師。

諸梵天等授記品第十九

那時，六千萬諸梵眾天，看到諸阿修羅（非天）

【English Translation】 English version For the benefit of immeasurable beings, Therefore, all those assembled will attain supreme Bodhi (enlightenment). Knowing that those in other realms have deep faith, I now manifest this light of a smile, All in accordance with the Tathagata's (Buddha's) teachings, practicing the sublime conduct to seek Bodhi. Observing the worldly phenomena, detached from all forms, like seeing a mirage as unreal, The foolish see the mirage as water, those seeking Bodhi should not be like them. Clinging to forms and craving pleasure is the realm of ordinary beings, the unwise are always afraid of formlessness, Foolishly clinging to forms and abandoning the right path, one can attain sublime Bodhi by being detached from forms. Delusional thoughts and false dharmas (teachings), one is bound by what one discriminates, The wise see all forms as empty, and attain the Samadhi (meditative absorption) of tranquil cessation. Ordinary beings who cling to forms harbor evil thoughts, they all fall into the six realms of existence due to ignorance, Being oppressed by the suffering of Samsara (cycle of rebirth), all because of foolishly clinging to forms. Beings attached to forms see the Skandhas (five aggregates), the Buddha, Bodhi, and Bodhisattvas, The wise, detached from forms and seeing emptiness, can attain the supreme Great Bodhi. Those who cling to forms increase their afflictions, those who can observe formlessness can remove their fetters, The so-called fetters are forms, observing the formlessness of fetters is to cut them off. If one seeks the path with discrimination, this discrimination is an obstacle to the path, The wise, even when acting in desire, their desire is an act of formlessness. All dharmas (teachings) have no substance and are unattainable, discriminating dharmas is to say they are empty, If one is detached from discrimination, one attains formlessness, that is Bodhi, there is nothing else. Hearing the Sugata (Buddha) speak these words, the assembly dispelled their doubts and gained fearlessness, Accepting the Dharma (teachings) spoken by Muni (Shakyamuni Buddha) with reverence, like the wise wearing a Champak flower on their heads. These heavenly beings gained fearlessness, and their offerings to me are the most supreme, They also know that all dharmas are the realm of the Buddha, and should become great guides in the world.

Chapter Nineteen: Predictions of the Brahma Gods

At that time, sixty million Brahma gods, seeing the Asuras (demigods)

、伽樓羅乃至他化自在天等供養如來，聞授記已，欣喜踴躍皆得稱心。彼於世諦禪以喜悅為食，亦于佛法中得智慧明，宿殖善根故，已曾親承供養諸佛故，及深信清凈故，于甚深法獲得法忍。彼諸天等知諸法無作非無作、非生非不生、非有非不有、非起非不起、非滅非不滅、非依非不依、非清非濁、非憎非愛、非賢非愚、非知非不知、非見非不見、非受非不受、非惻非不惻、非無非非無、非物非非物、非可得非不可得、非去非來、非趣非不趣、非空非不空、非相非不相、非愿非不願。彼諸梵天於一切法心無所著亦無所住，于非用中不作非用想，于非不用中亦不作非不用想。于語言中無語言想，于非語言亦無非語言想。于有作中無其作想，于無作中亦無無作想。于凡夫不作凡夫想，于非凡夫亦不作非凡夫想。于凡夫法不作凡夫法想，于非凡夫法亦不作非凡夫法想。于聲聞不作聲聞想，于非聲聞亦不作非聲聞想。于聲聞法不作聲聞法想，于非聲聞法亦不作非聲聞法想。于緣覺不作緣覺想，于非緣覺亦不作非緣覺想。于緣覺法不作緣覺法想，于非緣覺法亦不作非緣覺法想。于菩薩不作菩薩想，于非菩薩亦不作非菩薩想。于菩薩法不作菩薩法想，于非菩薩法亦不作非菩薩法想。于佛不作佛想，于非佛亦不作非佛想。于佛法不作

【現代漢語翻譯】現代漢語譯本：迦樓羅（Garuda，一種神鳥）乃至他化自在天（Paranirmitavasavartin，欲界頂層天）等供養如來，聽聞授記后，都歡喜踴躍，心滿意足。他們以世俗禪定的喜悅為食，也在佛法中獲得智慧光明。由於過去種下善根，曾經親自供養諸佛，以及深信清凈的緣故，對於甚深佛法獲得了法忍（Dharma-ksanti，對佛法真理的安忍）。這些天人等了知諸法是無作（無造作）非無作、非生非不生、非有非不有、非起非不起、非滅非不滅、非依非不依、非清非濁、非憎非愛、非賢非愚、非知非不知、非見非不見、非受非不受、非惻非不惻、非無非非無、非物非非物、非可得非不可得、非去非來、非趣非不趣、非空非不空、非相非不相、非愿非不願。這些梵天（Brahma，色界天人）對於一切法心無所執著，也無所住，對於非用（無作用）不作非用想，對於非不用（非無作用）也不作非不用想。對於語言不作語言想，對於非語言也不作非語言想。對於有作（有為）不作有作想，對於無作（無為）也不作無作想。對於凡夫不作凡夫想，對於非凡夫也不作非凡夫想。對於凡夫法不作凡夫法想，對於非凡夫法也不作非凡夫法想。對於聲聞（Sravaka，聽聞佛法而修行者）不作聲聞想，對於非聲聞也不作非聲聞想。對於聲聞法不作聲聞法想，對於非聲聞法也不作非聲聞法想。對於緣覺（Pratyekabuddha，獨自覺悟者）不作緣覺想，對於非緣覺也不作非緣覺想。對於緣覺法不作緣覺法想，對於非緣覺法也不作非緣覺法想。對於菩薩（Bodhisattva，發願成佛的修行者）不作菩薩想，對於非菩薩也不作非菩薩想。對於菩薩法不作菩薩法想，對於非菩薩法也不作非菩薩法想。對於佛不作佛想，對於非佛也不作非佛想。對於佛法不作

【English Translation】 English version: Garuda (a mythical bird) and even the Paranirmitavasavartin (devas of the highest heaven in the desire realm) and others made offerings to the Tathagata. Having heard the prophecy, they were all delighted and overjoyed, and their wishes were fulfilled. They nourished themselves with the joy of worldly meditation, and also gained wisdom and clarity in the Buddhadharma. Because they had planted good roots in the past, had personally made offerings to the Buddhas, and had deep faith and purity, they attained Dharma-ksanti (acceptance of the truth of the Dharma) in the profound Dharma. These devas and others understood that all dharmas are neither made nor unmade, neither born nor unborn, neither existent nor non-existent, neither arising nor not arising, neither ceasing nor not ceasing, neither dependent nor independent, neither pure nor impure, neither hateful nor loving, neither wise nor foolish, neither knowing nor not knowing, neither seeing nor not seeing, neither receiving nor not receiving, neither compassionate nor uncompassionate, neither being nor non-being, neither object nor non-object, neither attainable nor unattainable, neither going nor coming, neither approaching nor not approaching, neither empty nor not empty, neither having characteristics nor not having characteristics, neither wishing nor not wishing. These Brahmas (devas of the form realm) have no attachment or dwelling in their minds regarding all dharmas. They do not conceive of non-use in non-use, nor do they conceive of non-non-use in non-non-use. They do not conceive of language in language, nor do they conceive of non-language in non-language. They do not conceive of action in action, nor do they conceive of non-action in non-action. They do not conceive of ordinary beings in ordinary beings, nor do they conceive of non-ordinary beings in non-ordinary beings. They do not conceive of the dharma of ordinary beings in the dharma of ordinary beings, nor do they conceive of the dharma of non-ordinary beings in the dharma of non-ordinary beings. They do not conceive of Sravakas (those who practice by hearing the Buddha's teachings) in Sravakas, nor do they conceive of non-Sravakas in non-Sravakas. They do not conceive of the dharma of Sravakas in the dharma of Sravakas, nor do they conceive of the dharma of non-Sravakas in the dharma of non-Sravakas. They do not conceive of Pratyekabuddhas (those who attain enlightenment on their own) in Pratyekabuddhas, nor do they conceive of non-Pratyekabuddhas in non-Pratyekabuddhas. They do not conceive of the dharma of Pratyekabuddhas in the dharma of Pratyekabuddhas, nor do they conceive of the dharma of non-Pratyekabuddhas in the dharma of non-Pratyekabuddhas. They do not conceive of Bodhisattvas (those who aspire to Buddhahood) in Bodhisattvas, nor do they conceive of non-Bodhisattvas in non-Bodhisattvas. They do not conceive of the dharma of Bodhisattvas in the dharma of Bodhisattvas, nor do they conceive of the dharma of non-Bodhisattvas in the dharma of non-Bodhisattvas. They do not conceive of Buddhas in Buddhas, nor do they conceive of non-Buddhas in non-Buddhas. They do not conceive of the Buddhadharma in

佛法想，于非佛法亦不作非佛法想。于涅槃不作涅槃想，于非涅槃亦不作非涅槃想。于生死不作生死想，于非生死亦不作非生死想。如是彼天一切皆悉離諸分別，定心清凈。彼等既得清凈心故，以寂滅法說偈贊佛：

「大聖甚深寂滅智，　　修行寂滅到彼岸，　演說寂滅度眾生，　　亦自常行寂滅法。　菩提寂滅善清凈，　　斯法牟尼之境界，　速得寂滅勝甘露，　　以是今得盡諸有。　恒說寂滅微妙道，　　是彼智者所行處，　八正之路滅惱濁，　　拔濟一切諸群生。　善修寂滅證菩提，　　乃是先佛之所行，　修彼能到安隱城，　　過去諸佛所證知。　是諸如來修學法，　　導師如是化世間，　若人能行有學法，　　獲得無學勝菩提。　一心趣向寂滅道，　　諸根寂靜久修習，　當得為佛世間解，　　那羅延力度群生。　若知寂滅甘露者，　　能盡一切諸有相，　是為真實如來子，　　寂滅能除世間畏。　彼等所設供養佛，　　勝上希有最殊特，　所說寂滅盡煩惱，　　于諸無相最第一。　世間寂滅離諸相，　　所謂寂滅即涅槃，　眾生輪轉受諸苦，　　遠離寂滅取相故。　牟尼諸法不思議，　　即是菩提一切智，　已度淤泥到彼岸，　　故佛於此無疑慮。　若有離

【現代漢語翻譯】現代漢語譯本對於佛法，不執著于佛法的概念，對於非佛法，也不執著于非佛法的概念。對於涅槃（寂滅，解脫的境界），不執著于涅槃的概念，對於非涅槃，也不執著于非涅槃的概念。對於生死（輪迴），不執著于生死的概念，對於非生死，也不執著于非生死的概念。像這樣，那些天人完全脫離了各種分別念，心定而清凈。他們因為獲得了清凈的心，就用寂滅的法理，以偈頌讚美佛陀：『大聖具有甚深寂滅的智慧，修行寂滅之道到達彼岸，宣說寂滅之法度化眾生，自己也常常奉行寂滅之法。菩提（覺悟）是寂滅而清凈的，這是牟尼（佛陀）的境界，迅速獲得寂滅的殊勝甘露，因此現在能夠斷盡一切有（存在）。恒常宣說寂滅的微妙之道，這是有智慧的人所行之處，通過八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）滅除煩惱的污濁，救拔一切眾生。善於修習寂滅之道，證得菩提，這是過去諸佛所修行的，修習它能夠到達安穩的城池，是過去諸佛所證悟的。這是諸如來（佛陀）修學的法，導師（佛陀）如此教化世間，如果有人能夠修行有學法（需要學習的修行方法），就能獲得無學（無需再學的，圓滿的）殊勝菩提。一心趨向寂滅之道，諸根（眼、耳、鼻、舌、身、意）寂靜，長期修習，應當能夠成為佛陀，世間解（瞭解世間一切事理的人），具有那羅延（一種大力神）的力量度化眾生。如果知道寂滅甘露的人，能夠斷盡一切有相（存在形式），這就是真實的如來之子，寂滅能夠消除世間的恐懼。他們所設的供養佛陀，是殊勝稀有最特別的，所說的寂滅能夠斷盡煩惱，在一切無相（沒有具體形態）之中是最第一的。世間的寂滅是脫離一切相的，所謂的寂滅就是涅槃，眾生在輪迴中遭受各種痛苦，是因為遠離寂滅而執著于相的緣故。牟尼（佛陀）的諸法不可思議，就是菩提一切智（覺悟一切的智慧），已經度過淤泥到達彼岸，所以佛陀對此沒有疑惑。如果有人脫離了'

【English Translation】 English version Regarding the Dharma (Buddha's teachings), they do not conceive of it as Dharma, and regarding non-Dharma, they do not conceive of it as non-Dharma. Regarding Nirvana (the state of liberation), they do not conceive of it as Nirvana, and regarding non-Nirvana, they do not conceive of it as non-Nirvana. Regarding Samsara (the cycle of birth and death), they do not conceive of it as Samsara, and regarding non-Samsara, they do not conceive of it as non-Samsara. Thus, those devas (heavenly beings) are completely free from all discriminations, and their minds are settled and pure. Because they have attained pure minds, they praise the Buddha with verses using the Dharma of quiescence: 'The Great Sage possesses profound wisdom of quiescence, having practiced quiescence, he has reached the other shore, he expounds the Dharma of quiescence to liberate sentient beings, and he himself constantly practices the Dharma of quiescence. Bodhi (enlightenment) is quiescent and pure, this is the realm of Muni (Buddha), quickly attaining the supreme nectar of quiescence, therefore now able to exhaust all existence. Constantly expounding the subtle path of quiescence, this is the place where the wise ones tread, through the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration) eliminating the turbidity of afflictions, rescuing all sentient beings. Skillfully cultivating quiescence, attaining Bodhi, this is what the past Buddhas practiced, cultivating it can reach the city of peace, which is what the past Buddhas realized. This is the Dharma that all Tathagatas (Buddhas) learn, the Teacher (Buddha) thus transforms the world, if one can practice the learning path (methods of practice that require learning), one can attain the unsurpassed Bodhi of no-more-learning (perfect enlightenment). With one mind turning towards the path of quiescence, the senses (eyes, ears, nose, tongue, body, mind) are quiet, having practiced for a long time, one should become a Buddha, the World-Knower (one who understands all the principles of the world), possessing the strength of Narayana (a powerful deity) to liberate sentient beings. If one knows the nectar of quiescence, one can exhaust all forms of existence, this is the true son of the Tathagata, quiescence can eliminate the fears of the world. The offerings they make to the Buddha are supreme, rare, and most extraordinary, the quiescence they speak of can exhaust afflictions, and is the foremost among all formlessness. The quiescence of the world is free from all forms, the so-called quiescence is Nirvana, sentient beings suffer various pains in Samsara, because they are far from quiescence and cling to forms. The Dharmas of Muni (Buddha) are inconceivable, which is the all-knowing wisdom of Bodhi, having crossed the mud to the other shore, therefore the Buddha has no doubts about this. If one is free from'

陰得解脫，　　于佛大乘不願樂，　欲求菩提思滅度，　　于其五陰生怖畏。　離欲凈心求涅槃，　　彼等如是簡擇智，　於法取相凡夫境，　　是謂如來之所說。　若取寂滅即是縛，　　以是不得一切智，　若有于其五陰相，　　不生存執取著心。　彼能利益釋迦法，　　是名喜樂無相行，　能獲無名安隱處，　　逮得菩提佛境界，　降魔諍論滅煩惱，　　速得成就一切智。　我等讚歎無上士，　　所獲寂滅諸功德，　唯佛大智慧了知，　　回施眾生愿成佛。」

爾時娑婆世界主大梵天王知諸梵天讚歎佛已，對佛正立，以實功德而讚頌言：

「法王已知一切法，　　不實虛誑如空拳，　亦如秋云及電光，　　是故大聖離取心。　猶如夢中飢餓人，　　餐食百味甘美膳，　夢人饑食皆不實，　　如來見法亦如是。　又如夢中焦渴人，　　得飲清凈涼冷水，　夢渴飲水皆虛妄，　　佛見諸法亦如是。　無作無受無眾生，　　無其作業及得報，　亦無得受果報者，　　世尊於此無疑慮。　譬如美言得人愛，　　然彼語言無可取，　亦無言說及聽者，　　大聖了知皆不實。　如聞箜篌美妙音，　　其聲亦無真實性，　世尊如是見諸陰，　　知陰無體不可得。　猶如摩

【現代漢語翻譯】現代漢語譯本那些通過觀察五蘊（陰，skandha）而獲得解脫的人，對於佛陀的大乘教法不感興趣，他們尋求菩提（bodhi，覺悟）時，卻想著要滅度（nirvana，寂滅），對五蘊產生恐懼。他們爲了離欲而凈化內心，尋求涅槃（nirvana，寂滅），他們的這種選擇性智慧，是凡夫俗子執著於法相的境界，這就是如來（tathagata，佛陀）所說的。如果執著于寂滅，那就是束縛，因此無法獲得一切智（sarvajna，佛陀的智慧）。如果有人對於五蘊的現象，不產生執著和貪戀之心。他們就能利益釋迦牟尼佛的教法，這被稱為喜樂無相的修行，能夠獲得無名的安穩之處，達到菩提（bodhi，覺悟）的佛陀境界。他們能降伏魔障，平息爭論，滅除煩惱，迅速成就一切智（sarvajna，佛陀的智慧）。我們讚歎這位無上士（anuttara-purusa，佛陀），他所獲得的寂滅功德，只有佛陀的大智慧才能完全瞭解，他將這些功德迴向給眾生，愿他們都能成佛。

這時，娑婆世界（saha-loka，我們所處的世界）之主大梵天王（Brahma，印度教的創造神）知道諸梵天（brahma，天神）已經讚歎過佛陀，便在佛陀面前站立，以真實的功德讚頌道：

『法王（dharma-raja，佛陀）已經知道一切法（dharma，真理），都是不真實的，虛妄的，如同空拳一樣，也像秋天的雲彩和閃電一樣，所以大聖（maha-satva，佛陀）已經遠離了執著之心。就像夢中飢餓的人，吃著各種美味佳餚，夢中的飢餓和食物都是不真實的，如來（tathagata，佛陀）看待諸法也是如此。又像夢中口渴的人，喝到清涼的水，夢中的口渴和飲水都是虛妄的，佛陀看待諸法也是如此。沒有造作，沒有承受，沒有眾生（sattva，有情），沒有作業和果報，也沒有接受果報的人，世尊（bhagavan，佛陀）對此毫無疑慮。譬如美好的言辭能使人喜愛，但那些言辭本身是不可執取的，既沒有說話的人，也沒有聽的人，大聖（maha-satva，佛陀）知道這一切都是不真實的。就像聽到箜篌（kinnari，一種樂器）美妙的音樂，那聲音也沒有真實性，世尊（bhagavan，佛陀）如此看待五蘊（陰，skandha），知道五蘊沒有實體，不可得。就像魔術師變出的幻象，雖然顯現出來，但沒有真實性，世尊（bhagavan，佛陀）如此看待諸法，知道諸法沒有實體，不可得。』

【English Translation】 English version Those who have attained liberation through observing the five aggregates (skandha), do not find joy in the Great Vehicle of the Buddha, seeking Bodhi (enlightenment) while desiring Nirvana (extinction), they are fearful of the five aggregates. They purify their minds to be free from desire, seeking Nirvana, such selective wisdom of theirs is the realm of ordinary people who cling to the characteristics of the Dharma, this is what the Tathagata (Buddha) has spoken. If one clings to extinction, that is bondage, and thus one cannot attain all-knowing wisdom (sarvajna). If one does not harbor attachment or craving for the phenomena of the five aggregates, they can benefit the teachings of Shakyamuni Buddha, this is called the practice of joy without characteristics, they can attain a nameless place of peace, reaching the realm of the Buddha's Bodhi (enlightenment). They can subdue demons, quell disputes, extinguish afflictions, and quickly achieve all-knowing wisdom (sarvajna). We praise this unsurpassed being (anuttara-purusa), the merits of the extinction he has attained, only the great wisdom of the Buddha can fully understand, he dedicates these merits to all beings, wishing them to become Buddhas.

At that time, the Great Brahma King (Brahma), the lord of the Saha world (saha-loka), knowing that the Brahmas (brahma) had already praised the Buddha, stood before the Buddha and praised him with true merits, saying:

'The Dharma King (dharma-raja) already knows that all dharmas (truths) are unreal, false, like an empty fist, also like autumn clouds and lightning, therefore the Great Sage (maha-satva) has abandoned the clinging mind. Just like a hungry person in a dream, eating all kinds of delicious food, the hunger and food in the dream are unreal, the Tathagata (Buddha) views all dharmas in the same way. Also like a thirsty person in a dream, drinking cool and clear water, the thirst and drinking in the dream are illusory, the Buddha views all dharmas in the same way. There is no creation, no reception, no sentient beings (sattva), no actions and consequences, nor is there anyone who receives the consequences, the World Honored One (bhagavan) has no doubt about this. For example, beautiful words can make people love them, but those words themselves are not to be grasped, there is neither a speaker nor a listener, the Great Sage (maha-satva) knows that all of this is unreal. Just like hearing the beautiful music of the kinnari (a musical instrument), the sound has no reality, the World Honored One (bhagavan) views the five aggregates (skandha) in this way, knowing that the aggregates have no substance and cannot be obtained. Just like the illusions conjured by a magician, although they appear, they have no reality, the World Honored One (bhagavan) views all dharmas in this way, knowing that dharmas have no substance and cannot be obtained.'

尼性自凈，　　系之衣上隨色變，　諸法自體本清凈，　　虛妄分別增倒染。　譬如無垢鮮白衣，　　隨受染色種種變，　諸法如是性自凈，　　隨所分別而染污。　猶如有人聞貝聲，　　尋其貝聲從何來，　其聲非自非他性，　　大仙見法亦如是。　如人思美肴膳食，　　其食眾緣所合成，　觀食各各無自性，　　如來見法皆如是。　譬如眾緣號為城，　　推其城體無自性，　如是眾緣皆悉空，　　法王見法亦如斯。　喻若有人擊鼓聲，　　雖能令人心欣喜，　聲及眾緣皆悉空，　　大聖見法亦如是。　譬如有人打鼓時，　　其聲不從十方來，　聲滅亦不向諸方，　　世尊見法皆如是。　如是彼人擊鼓已，　　其鼓不生憎愛心，　亦不分別眾緣性，　　佛見諸法皆若斯。　又如彼人打妙鼓，　　聲不作心生他喜，　及以眾緣皆亦然，　　導師見法皆如是。　如人擊彼妙鼓時，　　鼓亦不生苦樂想，　亦不觀察眾緣性，　　如來見法皆如是。　猶如有人擊妙鼓，　　聲不即緣亦不離，　及彼伎緣亦復然，　　牟尼見法皆如是。」

爾時世尊知諸梵天、大梵王等深心敬信，及以寂滅讚頌佛已，又見大眾欲生善根，即便微笑。爾時慧命馬勝以偈問曰：

「既見如來口

【現代漢語翻譯】現代漢語譯本尼（Nī）的本性是清凈的，它繫在衣服上會隨著衣服的顏色而改變。一切法的本體本來就是清凈的，只是因為虛妄的分別才增加了顛倒的染污。譬如一件沒有污垢的潔白衣服，隨著染上的顏色而發生種種變化。一切法也是這樣，其本性是清凈的，隨著分別而受到染污。就像有人聽到貝殼的聲音，就去追尋這聲音是從哪裡來的。這聲音既不是來自自身，也不是來自他處，大仙（指佛陀）觀察法也是這樣。就像有人想著美味的佳餚，這食物是由眾多因緣和合而成的。觀察食物的各個組成部分，都沒有獨立的自性，如來（Tathāgata）觀察法也是這樣。譬如眾多因緣和合稱為城，推究這城的本體，並沒有自性。像這樣，一切因緣都是空性的，法王（指佛陀）觀察法也是這樣。譬如有人敲擊鼓，雖然能使人心生歡喜。但鼓聲和眾多因緣都是空性的，大聖（指佛陀）觀察法也是這樣。譬如有人打鼓的時候，鼓聲不是從十方來的。鼓聲消失時，也不是向著任何方向去的，世尊（指佛陀）觀察法也是這樣。像這樣，那人敲完鼓之後，鼓不會產生憎恨或喜愛的念頭。也不會分別眾多因緣的性質，佛（Buddha）觀察一切法都是這樣。又如那人敲擊美妙的鼓，鼓聲不會生起心念使他人歡喜。以及眾多因緣也是如此，導師（指佛陀）觀察法都是這樣。就像有人敲擊美妙的鼓時，鼓也不會產生苦樂的想法。也不會觀察眾多因緣的性質，如來（Tathāgata）觀察法都是這樣。猶如有人敲擊美妙的鼓，鼓聲不即是因緣，也不離因緣。以及那些技藝的因緣也是如此，牟尼（Muni，指佛陀）觀察法都是這樣。當時，世尊（Bhagavān）知道諸梵天（Brahmā）、大梵天王（Mahābrahmā）等內心深信，並且以寂滅的讚頌讚美佛陀之後，又看到大眾想要生起善根，就露出了微笑。當時，慧命馬勝（Aśvajit）以偈頌問道：『既然看到如來（Tathāgata）的口』

【English Translation】 English version The nature of Nī is pure; when attached to clothing, it changes with the color. The essence of all dharmas is originally pure, but false discriminations increase defilement. It's like a spotless white garment, which changes in various ways when dyed with different colors. All dharmas are like this; their nature is pure, but they become defiled by discriminations. It's like someone hearing the sound of a conch shell and seeking where the sound comes from. The sound is neither from itself nor from another; the Great Sage (referring to the Buddha) sees dharmas in the same way. It's like someone thinking of delicious food; the food is formed by the combination of many causes and conditions. Observing each component of the food, none has an independent self-nature; the Tathāgata sees dharmas in the same way. It's like many causes and conditions combined to form a city; examining the essence of the city, there is no self-nature. Likewise, all causes and conditions are empty; the Dharma King (referring to the Buddha) sees dharmas in the same way. It's like someone striking a drum, which can make people's hearts rejoice. But the sound of the drum and all causes and conditions are empty; the Great Sage (referring to the Buddha) sees dharmas in the same way. It's like when someone beats a drum, the sound does not come from the ten directions. When the sound disappears, it does not go towards any direction; the World Honored One (referring to the Buddha) sees dharmas in the same way. Likewise, after that person has finished beating the drum, the drum does not generate feelings of hatred or love. Nor does it discriminate the nature of the many causes and conditions; the Buddha sees all dharmas in this way. Also, like that person beating a wonderful drum, the sound does not create a thought to make others happy. And all the causes and conditions are the same; the Guide (referring to the Buddha) sees dharmas in the same way. It's like when someone beats a wonderful drum, the drum does not generate thoughts of suffering or joy. Nor does it observe the nature of the many causes and conditions; the Tathāgata sees dharmas in the same way. It's like someone beating a wonderful drum, the sound is neither identical to nor separate from the causes and conditions. And the causes and conditions of the skill are also the same; the Muni (referring to the Buddha) sees dharmas in the same way. At that time, the Bhagavan knew that the Brahmas, Mahabrahma, and others had deep faith in their hearts, and after praising the Buddha with praises of tranquility, and also seeing that the assembly wanted to generate good roots, he smiled. At that time, the Venerable Aśvajit asked in verse: 'Having seen the Tathāgata's mouth'

中出，　　離垢清凈微笑光，　世間天人大眾等，　　一切咸生希有心。　以見世尊微笑故，　　諸來大眾普懷疑，　皆悉瞻仰如來面，　　慇勤愿樂欲聽聞。　愿佛開示笑因緣，　　蕩除大眾疑惑心，　最勝牟尼非無因，　　而現希有微笑相。　諸佛所現微笑光，　　必為利益諸世間，　今者為誰現此笑？　　唯愿敷演分別說。　大眾得聞必欣喜，　　由知微笑因緣故，　斯諸大眾皆合掌，　　一心瞻仰樂欲聞。　是故愿佛為解釋，　　必當斷滅諸疑惑，　導師為彼諸來眾，　　愿垂演說微笑因。　眾會若聞必喜悅，　　以得洗除疑網故，　眾心堅固皆清凈，　　專念希仰如來德。　大眾瞻仰世尊顏，　　猶如睹見初生月，　具八妙聲如梵天，　　一心渴仰愿速聞。　天人眾等聞佛說，　　必得除疑住正法，　梵音演說義相應，　　得聞甚深出世法。　佛智善巧能悅豫，　　故令大眾增踴躍，　此眾心凈離疑結，　　能樂如來一切智。　精進勇猛有力人，　　乃能志求無上道，　是故導師愍世間，　　唯愿解說令眾喜。　善哉世尊平等心，　　憐愍一切諸眾生，　令諸大眾增善根，　　安心不動求佛智。」

爾時世尊即以偈答慧命馬勝曰：

「憐愍一切諸

【現代漢語翻譯】現代漢語譯本在眾人之中，佛陀展現出離垢清凈的微笑光芒，世間的天人大眾等，都生起了稀有的心。因為見到世尊的微笑，所有前來的人都產生了疑惑，都瞻仰著如來的面容，殷切地希望能夠聽聞。愿佛陀開示微笑的因緣，消除大眾心中的疑惑，最殊勝的牟尼（釋迦牟尼佛的尊稱）不會無緣無故，而顯現這稀有的微笑之相。諸佛所顯現的微笑光芒，必定是爲了利益世間，如今為誰而展現這微笑呢？唯愿佛陀敷演分別解說。大眾聽聞必定會欣喜，因為知道了微笑的因緣，這些大眾都合掌，一心瞻仰，樂於聽聞。所以愿佛陀為我們解釋，必定能夠斷滅所有的疑惑，導師爲了這些前來的人們，愿您垂示演說微笑的因緣。眾會如果聽聞必定喜悅，因為能夠洗除疑惑的羅網，眾心堅固而清凈，專心念想仰慕如來的功德。大眾瞻仰世尊的容顏，猶如看見初生的月亮，具備八種美妙的聲音如同梵天，一心渴望希望能夠儘快聽聞。天人大眾等聽聞佛陀的說法，必定能夠消除疑惑，安住于正法，梵音演說與義理相應，能夠聽聞甚深的出世之法。佛陀的智慧善巧能夠使人喜悅，所以令大眾更加踴躍，此眾心清凈，遠離疑惑的束縛，能夠樂於如來的一切智慧。精進勇猛有力量的人，才能夠立志追求無上的道，所以導師憐憫世間，唯愿解說，令大眾歡喜。善哉世尊，您有平等之心，憐憫一切眾生，令大眾增長善根，安心不動地追求佛陀的智慧。

這時，世尊就用偈頌回答慧命馬勝（佛陀的弟子）說：

『憐憫一切諸'

【English Translation】 English version Amidst the assembly, the Buddha emitted a pure, untainted smile of light, The beings of the world, including gods and humans, all felt a rare sense of wonder. Upon seeing the World Honored One's smile, all who had come were filled with doubt, They all gazed upon the Tathagata's face, earnestly desiring to hear his teachings. May the Buddha reveal the cause of this smile, dispelling the doubts in the hearts of the assembly, The most excellent Muni (another name for Shakyamuni Buddha) would not display this rare smile without a reason. The light of the smile that the Buddhas manifest is surely for the benefit of the world, For whom is this smile being shown now? We beseech the Buddha to explain and elaborate. The assembly will surely rejoice upon hearing, for they will know the cause of the smile, All these beings have joined their palms, gazing intently, eager to hear. Therefore, we beseech the Buddha to explain, for it will surely dispel all doubts, O Teacher, for the sake of those who have come, we ask you to reveal the cause of this smile. If the assembly hears, they will surely rejoice, for they will be able to wash away the net of doubt, Their minds will be firm and pure, focused on admiring the virtues of the Tathagata. The assembly gazes upon the face of the World Honored One, as if beholding the newly risen moon, With eight exquisite sounds like Brahma, they eagerly desire to hear quickly. When the gods and humans hear the Buddha's teachings, they will surely dispel their doubts and abide in the true Dharma, The Brahma-like voice will expound in accordance with the meaning, and they will hear the profound, transcendent Dharma. The Buddha's skillful wisdom can bring joy, thus making the assembly more enthusiastic, The minds of this assembly are pure, free from the bonds of doubt, and they can rejoice in the Tathagata's all-encompassing wisdom. Only those who are diligent, courageous, and powerful can aspire to the unsurpassed path, Therefore, O Teacher, have compassion for the world, and we beseech you to explain, so that the assembly may rejoice. Well done, World Honored One, you have an equal mind, showing compassion for all living beings, Enabling the assembly to increase their roots of goodness, and to seek the Buddha's wisdom with a steadfast mind.

At that time, the World Honored One replied to the venerable Ajnata Kaundinya (a disciple of the Buddha) with a verse:

'Having compassion for all'

世間，　　故我現是微笑光。　汝當諦聽說彼因，　　其義甚深微妙句。　此諸眾會若得聞，　　發勤精進修善業，　當得利益諸眾生，　　于佛妙法起勝行。　斯諸梵眾皆欣喜，　　如來法中悉無疑，　那由他劫久修行，　　猶如恒河沙劫數。　于諸境界悉不著，　　心如虛空無障礙，　雖樂常修菩薩行，　　而不速取菩提證。　此等復于未來世，　　無量億劫恒沙數，　天眾清凈無垢穢，　　得大勢力住世間。　然後當成一切智，　　為大法王有威力，　具足功德盡諸有，　　觀諸世間悉空寂。　彼佛如本久修行，　　壽命限量亦如是，　斯諸善逝住世時，　　能于苦惱度眾生。　彼佛國土無倫匹，　　世界嚴凈甚滋茂，　無量那由劫數中，　　如來演說不可盡。　彼佛剎土嚴凈事，　　無量佛說亦不盡，　彼佛同號大智力，　　國土皆悉名最勝。　為眾演說不動法，　　不可思議無所依，　彼佛世界眾生等，　　咸皆修治諸善根。　無一眾生受後有，　　生死之中重生者，　彼等當時有一苦，　　于其世間便顯現。　唯畏諸行皆無常，　　令諸眾生起厭離，　爾時彼國眾生輩，　　離老病死諸苦相。　一切依於一教法，　　同厭無常修勝行，　彼諸眾生當

【現代漢語翻譯】現代漢語譯本因此，我此刻展現微笑的光芒。你們應當仔細聽聞其中的因由，這其中的含義極其深奧微妙。如果這些集會的大眾能夠聽聞，發起勤奮精進之心修習善業，就能夠利益一切眾生，對於佛陀的微妙教法生起殊勝的修行。這些梵眾都感到歡喜，對於如來的教法沒有絲毫疑惑，他們經過那由他（極大的數量單位）劫的長期修行，猶如恒河沙數般的劫數。對於一切境界都不執著，心如虛空一般沒有障礙，雖然樂於常常修習菩薩的行持，卻不急於證得菩提。這些人又在未來的世間，經歷無量億劫恒河沙數般的時光，天眾清凈沒有污垢，獲得強大的力量安住於世間。然後他們將成就一切智慧，成為大法王擁有威力，具足一切功德，斷盡一切有，觀察一切世間都是空寂的。那些佛陀如同最初的修行一樣，壽命也同樣如此，這些善逝（佛陀的別稱）住世的時候，能夠從苦惱中救度眾生。那些佛陀的國土無與倫比，世界莊嚴清凈非常繁茂，在無量那由他劫的時間裡，如來所演說的教法也無法窮盡。那些佛陀剎土的莊嚴清凈之事，即使無量佛陀來說也說不盡，那些佛陀都同號為大智力，國土都名為最勝。為大眾演說不動搖的教法，不可思議無所依，那些佛陀世界的眾生等，都修治各種善根。沒有一個眾生會再次受生，在生死之中再次輪迴，他們當時會有一種苦，在他們的世間顯現出來。只是畏懼一切諸行都是無常的，令一切眾生生起厭離之心，那時那個國度的眾生們，遠離衰老、疾病、死亡等各種痛苦的表象。一切都依於一個教法，共同厭離無常修習殊勝的修行，那些眾生應當

【English Translation】 English version Therefore, I now manifest this light of smile. You should listen carefully to the cause of this, the meaning of which is very profound and subtle. If these assemblies can hear this, and with diligence and vigor cultivate good deeds, they will be able to benefit all sentient beings, and develop superior practices towards the Buddha's wonderful teachings. These Brahma assemblies are all delighted, having no doubt about the Tathagata's teachings, they have practiced for nayuta (an extremely large number) kalpas, like the number of kalpas in the sands of the Ganges River. They are not attached to any realms, their minds are like the void, without obstacles, although they are happy to constantly practice the Bodhisattva path, they do not rush to attain Bodhi. These beings will again, in future worlds, through countless billions of kalpas, like the sands of the Ganges, the heavenly beings are pure and without defilement, obtaining great power and dwelling in the world. Then they will achieve all wisdom, becoming great Dharma Kings with power, possessing all merits, ending all existence, observing all worlds as empty and still. Those Buddhas, like their original practice, their lifespans are also the same, when these Sugatas (another name for Buddha) dwell in the world, they can liberate sentient beings from suffering. Those Buddhas' lands are unparalleled, the worlds are adorned, pure, and very flourishing, in countless nayuta kalpas, the teachings expounded by the Tathagata cannot be exhausted. The adornments and purity of those Buddhas' lands, even if countless Buddhas were to speak, could not be fully described, those Buddhas all share the same name, Great Wisdom Power, and their lands are all named Most Excellent. They expound the unmoving Dharma for the masses, inconceivable and without reliance, the sentient beings in those Buddhas' worlds all cultivate various roots of goodness. Not a single sentient being will be reborn, reincarnating again in the cycle of birth and death, at that time, they will experience one suffering, which will manifest in their world. It is only the fear that all phenomena are impermanent, causing all sentient beings to develop a sense of detachment, at that time, the beings of that country are free from the appearances of suffering such as old age, sickness, and death. All rely on one teaching, together detesting impermanence and cultivating superior practices, those beings should

爾時，　　耳更不聞餘音聲，　唯聞不凈無常苦，　　無我寂滅空無相，　甘露涅槃及菩提，　　安隱清涼無上樂。　斯等如是勝妙音，　　恒常數數而得聞，　爾時更無餘聲響，　　若樹若壁及露地，　或復空中及寺廟，　　但聞如是微妙句。　聞已一切皆得道，　　便於生死得解脫，　皆是如來神力故，　　具八功德妙音聲。　爾時無有雜毒心，　　所謂離欲及瞋恚，　亦無愚癡出惡聲，　　粗言逼惱來經耳。　一切厭背于生死，　　趣向涅槃大正路，　彼土一切悉當空，　　佛及眾生皆滅度。　斯是彼佛大神力，　　發弘志願不思議，　曾於過去那由劫，　　為求菩提修道行。　彼國所有諸眾生，　　一切悉皆當作佛，　此諸梵天發廣愿，　　皆由觀察寂滅句。　悉得證知甚深義，　　解了如來吉祥路，　其所修學皆通達，　　于諸世間為導師。　彼能觀察眾生空，　　不生疲倦懈怠心，　是故巧入諸法性，　　修集菩薩勝妙行。」

大寶積經卷第六十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十八

北齊三藏那連提耶舍譯

菩薩見實會第十六之八光音天得授記品第二十

爾時五十八千萬光音諸天，見

【現代漢語翻譯】現代漢語譯本那時，耳朵再也聽不到其他的聲音，只聽到不凈、無常、苦，無我、寂滅、空無相，甘露（不死之藥）涅槃（解脫）以及菩提（覺悟），安穩、清涼、無上的快樂。這些如此殊勝美妙的聲音，恒常不斷地被聽到。那時再也沒有其他的聲音，無論是樹木、墻壁、空地，或者空中、寺廟，都只聽到這樣微妙的語句。聽到這些后，一切眾生都得道，從而從生死中解脫，這都是如來（佛陀）神力的緣故，具有八種功德的微妙音聲。那時沒有雜亂的毒害之心，也就是沒有貪慾和嗔恨，也沒有愚癡發出惡聲，粗暴的言語逼迫惱怒傳入耳中。一切眾生都厭惡背離生死，趨向涅槃的大道，那個國土的一切都將空寂，佛陀和眾生都將滅度。這是那佛陀的大神力，發出的弘大誓願不可思議，曾在過去無數劫中，爲了求得菩提而修行。那個國度所有的眾生，一切都將成佛，這些梵天（色界天人）發出廣大的誓願，都是因為觀察寂滅的語句。都能夠證知甚深的意義，瞭解如來吉祥的道路，他們所修學的都通達，在世間成為導師。他們能夠觀察眾生的空性，不生疲倦懈怠之心，因此巧妙地進入諸法的本性，修集菩薩殊勝美妙的修行。《大寶積經》卷第六十七大正藏第 11 冊 No. 0310 《大寶積經》《大寶積經》卷第六十八北齊三藏那連提耶舍譯菩薩見實會第十六之八光音天得授記品第二十那時，五十八千萬光音（色界第二層天）諸天，見到

【English Translation】 English version At that time, the ears no longer heard any other sounds, only hearing of impurity, impermanence, suffering, no-self, stillness, emptiness without form, the nectar (amrita) of Nirvana (liberation) and Bodhi (enlightenment), peacefulness, coolness, and supreme bliss. Such excellent and wonderful sounds were constantly heard. At that time, there were no other sounds, whether from trees, walls, open ground, or in the sky or temples, only such subtle phrases were heard. Having heard these, all beings attained the Way, and thus were liberated from birth and death. This was all due to the divine power of the Tathagata (Buddha), the wonderful sound possessing eight merits. At that time, there were no confused or poisonous minds, that is, no desire or hatred, nor did ignorance produce evil sounds, nor did harsh words of oppression and annoyance enter the ears. All beings were disgusted with and turned away from birth and death, heading towards the great path of Nirvana. Everything in that land will become empty, and the Buddha and all beings will pass into extinction. This is the great divine power of that Buddha, the inconceivable great vows that were made, having practiced the path for countless kalpas (eons) in the past in order to seek Bodhi. All the beings in that land will all become Buddhas. These Brahma (devas of the form realm) made vast vows, all because of observing the phrases of stillness. They were all able to realize the profound meaning, understand the auspicious path of the Tathagata, and what they had studied was all understood, becoming teachers in the world. They were able to observe the emptiness of beings, not giving rise to weariness or laziness, and therefore skillfully entered the nature of all dharmas, cultivating the excellent and wonderful practices of a Bodhisattva. The Great Treasure Trove Sutra, Scroll 67 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra The Great Treasure Trove Sutra, Scroll 68 Translated by Tripitaka Master Narendrayasas of Northern Qi Chapter 20: The Chapter on the Prediction of the Light Sound Devas, the Eighth of the Sixteenth Assembly on the Bodhisattva's Seeing Reality At that time, fifty-eight million Light Sound (second heaven of the form realm) devas, seeing

諸阿修羅、伽樓羅乃至梵天等供養如來，聞授記已，欣喜踴躍皆得稱心，偏袒右肩右膝著地，向佛合掌恭敬作禮，白佛言：「世尊！有三昧名照耀一切法，若菩薩摩訶薩學是三昧，一切法中悉得光明，得入菩薩法門。菩薩摩訶薩解了知已，得無邊辯、無礙辯、相續辯、種種辯、美妙辯、真善辯、相應辯、解脫辯、微細辯、不共辯、甚深辯，乃至得於如來之辯。世尊！何者名為照耀一切法三昧？菩薩入此諸法門故，念諸覺觀知一切法無覺離覺，是無覺法遍一切處，無有一法能覺察者。何以故？性自離故。若法無性，云何能覺知一切法？無其覺已，入阿字門，得上辯才。彼菩薩入阿字門已，得無邊辯。阿字無邊、阿字非普遍、阿字無作、阿字非有為、阿字非成就、阿字非事、阿字無所依、阿字無動轉、阿字非略、阿字非廣、阿字非分別、阿字非眾事成、阿字不可穿、阿字非色、阿字不可示、阿字不可觀、阿字無有能見者、阿字非可思、阿字不定住、阿字非可知、阿字非能知、阿字非可測、阿字不能自示現、阿字亦不能示他、阿字非思議、阿字不去、阿字不來、阿字非近、阿字非遠、阿字非言說、阿字亦非可說法、阿字非名、阿字非用、阿字非現前、阿字非覆障、阿字非移轉、阿字非可改、阿字非差別、阿字無二、阿字非生

【現代漢語翻譯】現代漢語譯本諸位阿修羅（Asura，一種好戰的神靈）、伽樓羅（Garuda，一種金翅大鵬鳥神）乃至梵天（Brahma，印度教的創造神）等供養如來，聽聞佛陀授記后，都感到欣喜踴躍，心滿意足。他們偏袒右肩，右膝著地，向佛合掌恭敬作禮，對佛說：『世尊！有一種三昧名為照耀一切法，如果菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）修學這種三昧，就能在一切法中獲得光明，進入菩薩的法門。菩薩摩訶薩理解並知曉后，就能獲得無邊辯才、無礙辯才、相續辯才、種種辯才、美妙辯才、真善辯才、相應辯才、解脫辯才、微細辯才、不共辯才、甚深辯才，乃至獲得如來的辯才。世尊！什麼叫做照耀一切法三昧呢？菩薩進入這個法門后，念及諸覺觀，知道一切法無覺離覺，這種無覺的法遍及一切處，沒有一種法能夠覺察它。為什麼呢？因為它的自性本來就是離覺的。如果法沒有自性，又怎麼能覺知一切法呢？當沒有覺知時，就進入阿字門，獲得上等的辯才。那位菩薩進入阿字門后，就獲得無邊辯才。阿字是無邊的，阿字不是普遍的，阿字是無作的，阿字不是有為的，阿字不是成就的，阿字不是事物，阿字沒有所依，阿字沒有動轉，阿字不是簡略的，阿字不是廣大的，阿字不是分別的，阿字不是由眾多事物組成的，阿字是不可穿透的，阿字不是色，阿字是不可指示的，阿字是不可觀察的，阿字沒有能見者，阿字不是可以思考的，阿字不是固定不變的，阿字不是可以被知道的，阿字不是能知道的，阿字不是可以測量的，阿字不能自己顯現，阿字也不能向他人顯現，阿字不是思議的，阿字不去，阿字不來，阿字不是近的，阿字不是遠的，阿字不是言說的，阿字也不是可以說的法，阿字不是名稱，阿字不是作用，阿字不是現前的，阿字不是覆蓋障礙，阿字不是轉移的，阿字不是可以改變的，阿字不是差別的，阿字是無二的，阿字不是生。』

【English Translation】 English version The Asuras (a type of warring deities), Garudas (a mythical bird-like creature), and even Brahmas (the Hindu god of creation), among others, made offerings to the Tathagata (the Buddha). Having heard the prophecies, they were filled with joy and elation, their hearts content. They bared their right shoulders, knelt on their right knees, and with palms joined, bowed respectfully to the Buddha, saying: 'World Honored One! There is a samadhi (a state of meditative consciousness) called Illuminating All Dharmas. If a Bodhisattva-Mahasattva (a great Bodhisattva) practices this samadhi, they will obtain light in all dharmas (phenomena) and enter the Bodhisattva's path. Having understood and known this, the Bodhisattva-Mahasattva will obtain boundless eloquence, unimpeded eloquence, continuous eloquence, various eloquence, beautiful eloquence, true and good eloquence, corresponding eloquence, liberating eloquence, subtle eloquence, unique eloquence, profound eloquence, and even the eloquence of the Tathagata. World Honored One! What is this samadhi called Illuminating All Dharmas? When a Bodhisattva enters this dharma gate, contemplating all perceptions and cognitions, they know that all dharmas are without perception and are separate from perception. This dharma of no perception pervades all places, and there is no dharma that can perceive it. Why is this so? Because its nature is inherently separate from perception. If a dharma has no nature, how can it perceive all dharmas? When there is no perception, one enters the 'A' letter gate and obtains superior eloquence. When that Bodhisattva enters the 'A' letter gate, they obtain boundless eloquence. The 'A' letter is boundless, the 'A' letter is not universal, the 'A' letter is uncreated, the 'A' letter is not conditioned, the 'A' letter is not accomplished, the 'A' letter is not a thing, the 'A' letter has no support, the 'A' letter has no movement, the 'A' letter is not brief, the 'A' letter is not vast, the 'A' letter is not discriminating, the 'A' letter is not composed of many things, the 'A' letter is impenetrable, the 'A' letter is not form, the 'A' letter is not demonstrable, the 'A' letter is not observable, the 'A' letter has no seer, the 'A' letter is not thinkable, the 'A' letter is not fixed, the 'A' letter is not knowable, the 'A' letter is not a knower, the 'A' letter is not measurable, the 'A' letter cannot manifest itself, the 'A' letter cannot manifest to others, the 'A' letter is not conceivable, the 'A' letter does not go, the 'A' letter does not come, the 'A' letter is not near, the 'A' letter is not far, the 'A' letter is not spoken, the 'A' letter is not a dharma that can be spoken, the 'A' letter is not a name, the 'A' letter is not a function, the 'A' letter is not present, the 'A' letter is not a covering obstacle, the 'A' letter is not transferable, the 'A' letter is not changeable, the 'A' letter is not different, the 'A' letter is non-dual, the 'A' letter is not born.'

、阿字非虛妄、阿字非真實、阿字不可說、阿字非生滅、阿字非清凈、阿字亦非可凈法、阿字非執持、阿字非攝他、阿字非棄捨、阿字不為他法作、阿字亦不作他法、阿字不生、阿字不滅、阿字不能生他法亦復不能滅諸法、阿字非生非不生、阿字不與生法作生因亦復不作不生緣、阿字非依非不依、阿字非假非不假、阿字非卻非不卻、阿字非許非不許、阿字非可得亦非不可得、阿字非空非不空、阿字非分別非不分別、阿字非相非不相、阿字非愿非不願。世尊！一切諸法皆如是相，所謂無相。一切諸法皆同一實，所謂無實。皆同一趣，所謂無趣。皆同一入，所謂無入。皆同一假，所謂無假。皆同一用，所謂無用。一切諸法皆同一說，所謂無說。世尊！諸法無起，不可得故。諸法非有，以無有故。諸法無生，以不生故。諸法無滅，以不滅故。無為法者，無有作故。世尊！一切法皆同一如，當如是知。世尊！是諸不生法，彼法事用云何得知？世尊！譬如有人夢中所作，當知諸法亦復如是。何以故？夢所作事，不生不起亦非有故。夢雖不實非無假名，說有夢作。一切諸法皆亦如是。世尊！譬如響聲唯有假名，諸法但假亦復如是。世尊！喻若幻人但是假名，當知諸法亦復如是。世尊！譬如陽炎但假名字，諸法假名亦復如是。世尊！

【現代漢語翻譯】現代漢語譯本：阿字（梵文首字母，象徵宇宙本源）不是虛妄的，阿字不是真實的，阿字不可言說，阿字不是生滅的，阿字不是清凈的，阿字也不是可以被凈化的法，阿字不是執持的，阿字不是攝取的，阿字不是棄捨的，阿字不為其他法所造作，阿字也不造作其他法，阿字不生，阿字不滅，阿字不能生出其他法，也不能滅除諸法，阿字非生非不生，阿字不與生法作為生因，也不作為不生的緣，阿字非依非不依，阿字非假非不假，阿字非卻非不卻，阿字非許非不許，阿字非可得亦非不可得，阿字非空非不空，阿字非分別非不分別，阿字非相非不相，阿字非愿非不願。世尊！一切諸法都是這樣的相，所謂無相。一切諸法都同一實性，所謂無實性。都同一趨向，所謂無趨向。都同一進入，所謂無進入。都同一假立，所謂無假立。都同一作用，所謂無作用。一切諸法都同一說法，所謂無說法。世尊！諸法沒有起始，因為不可得。諸法不是有，因為沒有存在。諸法沒有生，因為不生。諸法沒有滅，因為不滅。無為法，是因為沒有造作。世尊！一切法都同一如，應當這樣知道。世尊！這些不生之法，它們的事用如何得知呢？世尊！譬如有人在夢中所作，應當知道諸法也是如此。為什麼呢？夢中所作的事，不生不起，也不是真實存在的。夢雖然不真實，但並非沒有假名，說有夢作。一切諸法也都是如此。世尊！譬如響聲只有假名，諸法只是假立也是如此。世尊！譬如幻化的人只是假名，應當知道諸法也是如此。世尊！譬如陽炎只是假名字，諸法的假名也是如此。世尊！現代漢語譯本：阿字（梵文首字母，象徵宇宙本源）不是虛妄的，阿字不是真實的，阿字不可言說，阿字不是生滅的，阿字不是清凈的，阿字也不是可以被凈化的法，阿字不是執持的，阿字不是攝取的，阿字不是棄捨的，阿字不為其他法所造作，阿字也不造作其他法，阿字不生，阿字不滅，阿字不能生出其他法，也不能滅除諸法，阿字非生非不生，阿字不與生法作為生因，也不作為不生的緣，阿字非依非不依，阿字非假非不假，阿字非卻非不卻，阿字非許非不許，阿字非可得亦非不可得，阿字非空非不空，阿字非分別非不分別，阿字非相非不相，阿字非愿非不願。世尊！一切諸法都是這樣的相，所謂無相。一切諸法都同一實性，所謂無實性。都同一趨向，所謂無趨向。都同一進入，所謂無進入。都同一假立，所謂無假立。都同一作用，所謂無作用。一切諸法都同一說法，所謂無說法。世尊！諸法沒有起始，因為不可得。諸法不是有，因為沒有存在。諸法沒有生，因為不生。諸法沒有滅，因為不滅。無為法，是因為沒有造作。世尊！一切法都同一如，應當這樣知道。世尊！這些不生之法，它們的事用如何得知呢？世尊！譬如有人在夢中所作，應當知道諸法也是如此。為什麼呢？夢中所作的事，不生不起，也不是真實存在的。夢雖然不真實，但並非沒有假名，說有夢作。一切諸法也都是如此。世尊！譬如響聲只有假名，諸法只是假立也是如此。世尊！譬如幻化的人只是假名，應當知道諸法也是如此。世尊！譬如陽炎只是假名字，諸法的假名也是如此。世尊！

【English Translation】 English version: The letter 'A' (the first letter in Sanskrit, symbolizing the origin of the universe) is not false, the letter 'A' is not real, the letter 'A' is unspeakable, the letter 'A' is not subject to arising and ceasing, the letter 'A' is not pure, nor is it a dharma that can be purified, the letter 'A' is not held onto, the letter 'A' is not taken in, the letter 'A' is not discarded, the letter 'A' does not create other dharmas, nor does the letter 'A' create other dharmas, the letter 'A' does not arise, the letter 'A' does not cease, the letter 'A' cannot give rise to other dharmas, nor can it extinguish all dharmas, the letter 'A' is neither arising nor non-arising, the letter 'A' does not act as a cause for arising dharmas, nor does it act as a condition for non-arising, the letter 'A' is neither dependent nor non-dependent, the letter 'A' is neither provisional nor non-provisional, the letter 'A' is neither rejected nor non-rejected, the letter 'A' is neither permitted nor non-permitted, the letter 'A' is neither attainable nor unattainable, the letter 'A' is neither empty nor non-empty, the letter 'A' is neither discriminating nor non-discriminating, the letter 'A' is neither a characteristic nor non-characteristic, the letter 'A' is neither a wish nor non-wish. World Honored One! All dharmas are of such a nature, which is called no-nature. All dharmas are of the same reality, which is called no-reality. All are of the same direction, which is called no-direction. All are of the same entry, which is called no-entry. All are of the same provisionality, which is called no-provisionality. All are of the same function, which is called no-function. All dharmas are of the same teaching, which is called no-teaching. World Honored One! Dharmas have no beginning, because they are unattainable. Dharmas are not existent, because there is no existence. Dharmas have no arising, because they do not arise. Dharmas have no ceasing, because they do not cease. Unconditioned dharmas are so because there is no creation. World Honored One! All dharmas are of the same suchness, one should know this. World Honored One! These non-arising dharmas, how can their function be known? World Honored One! It is like what someone does in a dream, one should know that all dharmas are also like this. Why? What is done in a dream does not arise, does not come into being, and is not real. Although a dream is not real, it is not without a provisional name, it is said that there is a dream. All dharmas are also like this. World Honored One! It is like a sound which only has a provisional name, dharmas are also just provisional like this. World Honored One! It is like an illusionary person who is just a provisional name, one should know that all dharmas are also like this. World Honored One! It is like a mirage which is just a provisional name, the provisional names of dharmas are also like this. World Honored One! English version: The letter 'A' (the first letter in Sanskrit, symbolizing the origin of the universe) is not false, the letter 'A' is not real, the letter 'A' is unspeakable, the letter 'A' is not subject to arising and ceasing, the letter 'A' is not pure, nor is it a dharma that can be purified, the letter 'A' is not held onto, the letter 'A' is not taken in, the letter 'A' is not discarded, the letter 'A' does not create other dharmas, nor does the letter 'A' create other dharmas, the letter 'A' does not arise, the letter 'A' does not cease, the letter 'A' cannot give rise to other dharmas, nor can it extinguish all dharmas, the letter 'A' is neither arising nor non-arising, the letter 'A' does not act as a cause for arising dharmas, nor does it act as a condition for non-arising, the letter 'A' is neither dependent nor non-dependent, the letter 'A' is neither provisional nor non-provisional, the letter 'A' is neither rejected nor non-rejected, the letter 'A' is neither permitted nor non-permitted, the letter 'A' is neither attainable nor unattainable, the letter 'A' is neither empty nor non-empty, the letter 'A' is neither discriminating nor non-discriminating, the letter 'A' is neither a characteristic nor non-characteristic, the letter 'A' is neither a wish nor non-wish. World Honored One! All dharmas are of such a nature, which is called no-nature. All dharmas are of the same reality, which is called no-reality. All are of the same direction, which is called no-direction. All are of the same entry, which is called no-entry. All are of the same provisionality, which is called no-provisionality. All are of the same function, which is called no-function. All dharmas are of the same teaching, which is called no-teaching. World Honored One! Dharmas have no beginning, because they are unattainable. Dharmas are not existent, because there is no existence. Dharmas have no arising, because they do not arise. Dharmas have no ceasing, because they do not cease. Unconditioned dharmas are so because there is no creation. World Honored One! All dharmas are of the same suchness, one should know this. World Honored One! These non-arising dharmas, how can their function be known? World Honored One! It is like what someone does in a dream, one should know that all dharmas are also like this. Why? What is done in a dream does not arise, does not come into being, and is not real. Although a dream is not real, it is not without a provisional name, it is said that there is a dream. All dharmas are also like this. World Honored One! It is like a sound which only has a provisional name, dharmas are also just provisional like this. World Honored One! It is like an illusionary person who is just a provisional name, one should know that all dharmas are also like this. World Honored One! It is like a mirage which is just a provisional name, the provisional names of dharmas are also like this. World Honored One!

如鏡中像但有名用，當知諸法亦復如是。世尊！為悅豫凡愚說有夢事，夢中所作皆非真實，響幻炎影亦復如是，但有假名皆無實作。世尊！我等如是解知如來所說法義。」

爾時光音諸天以偈贊佛：

「世尊善知此法義，　　及餘種種無邊法，　如來所有諸佛子，　　得父資財常遊戲。　世間少智莫能入，　　由常計著我心故，　十方求我不可得，　　我體本來性自空。　如空陽炎非實水，　　愚癡見彼作水想，　都由無智生迷惑，　　虛妄顛倒計我人，　彼癡愚惑如來教，　　是故不解深義趣。　凡夫心識如炎水，　　不能了知諸陰義，　心樂生死著苦箭，　　諸根駃流所漂溺。　斯等畢竟無自性，　　為癡覆蔽妄受苦，　彼皆失智心迷亂，　　于諸苦中生樂想。　心常顛倒順三毒，　　是諸煩惱甚可怖，　貪慾瞋恚及愚癡，　　斯諸結使常隨逐。　深樂受故生渴愛，　　愚癡不識故受苦，　無智隨順諸煩惱，　　如人癡負怨家行。　聞佛所說空教門，　　于空反畏失解脫，　譬如怯人執持刀，　　應得安隱反生畏。　大智世尊所說法，　　謂是微妙阿字門，　能生真實勝智慧，　　猶如平地生大樹。　降諸魔怨那由眾，　　能寤安隱妙菩提，　以彼八正大船筏

【現代漢語翻譯】現代漢語譯本：就像鏡子中的影像，雖然有其名但無實體作用，應當知道一切諸法也是如此。世尊！爲了讓那些喜歡快樂的凡夫俗子感到愉悅，您說有夢境之事，夢中所做的一切都不是真實的，就像回聲、幻象、陽光下的熱氣一樣，都只是虛假的名稱，沒有實際的作用。世尊！我們這樣理解和認識如來所說的法義。那時，光音諸天以偈頌讚佛：『世尊善於瞭解這法義，以及其他種種無邊無際的法，如來所有的佛子，得到父親的資財，常常自在遊戲。世間缺少智慧的人不能領悟，因為他們常常執著于自我的心念。在十方尋找「我」是找不到的，我的本體本來就是空性的。就像空中的陽炎不是真實的水，愚癡的人看到它卻以為是水。這都是因為沒有智慧而產生迷惑，虛妄顛倒地執著于「我」和「人」。那些愚癡迷惑的人不理解如來的教誨，所以不明白其中深刻的含義。凡夫的心識就像熱氣中的水，不能瞭解諸陰（五蘊）的含義，內心喜歡生死，執著于痛苦的箭矢，被諸根（六根）的急流所淹沒。這些人畢竟沒有自性，被愚癡所矇蔽而妄受痛苦，他們都失去了智慧，內心迷亂，在各種痛苦中產生快樂的想法。他們的心常常顛倒，順從貪、嗔、癡三毒，這些煩惱非常可怕，貪慾、嗔恚和愚癡，這些結使常常跟隨他們。因為深深地喜歡感受，所以產生渴愛，因為愚癡不認識真相而受苦，沒有智慧地順從各種煩惱，就像愚蠢的人揹著仇家行走。聽到佛所說的空性教義，反而因為害怕空性而失去解脫，就像膽怯的人拿著刀，本應得到安全反而產生恐懼。大智世尊所說的法，是微妙的「阿」字門（一切法本不生之義），能產生真實的殊勝智慧，就像平地上生長出大樹。能降伏魔怨無數，能覺悟安穩的妙菩提（覺悟的智慧），憑藉八正道的大船筏。』

【English Translation】 English version: Just like an image in a mirror, which has a name but no real function, one should know that all dharmas are also like this. World Honored One! To please ordinary people who enjoy happiness, you speak of dreams, and everything done in dreams is not real, just like echoes, illusions, and heat haze, which are only false names and have no real function. World Honored One! This is how we understand and know the meaning of the Dharma spoken by the Tathagata. At that time, the gods of Abhasvara praised the Buddha with verses: 'The World Honored One is skilled in understanding this meaning of the Dharma, and all other boundless dharmas. All the Buddha's children of the Tathagata, having obtained the father's wealth, constantly play freely. Those in the world who lack wisdom cannot enter, because they are always attached to the thought of self. Seeking 'I' in the ten directions is impossible to find, my essence is originally empty. Like the heat haze in the sky, which is not real water, the foolish see it and think it is water. This is all because of the lack of wisdom, which causes confusion, and falsely and perversely clinging to 'I' and 'person'. Those who are foolish and confused do not understand the teachings of the Tathagata, and therefore do not understand the profound meaning. The mind of ordinary people is like water in the heat haze, unable to understand the meaning of the skandhas (five aggregates), their hearts delight in birth and death, clinging to the arrows of suffering, and are drowned by the rapid currents of the senses (six senses). These beings ultimately have no self-nature, are blinded by ignorance and suffer falsely. They have all lost their wisdom, their minds are confused, and they generate thoughts of pleasure in the midst of suffering. Their minds are always inverted, following the three poisons of greed, hatred, and delusion. These afflictions are very frightening, greed, hatred, and delusion, these fetters constantly follow them. Because they deeply enjoy sensations, they generate craving, and because of ignorance, they do not recognize the truth and suffer. Without wisdom, they follow all afflictions, like a foolish person walking with an enemy on their back. Hearing the Buddha's teachings on emptiness, they are afraid of emptiness and lose liberation, like a timid person holding a knife, who should be safe but instead feels fear. The Dharma spoken by the wise World Honored One is the subtle 'A' letter gate (the meaning that all dharmas are originally unborn), which can generate true and supreme wisdom, like a large tree growing on flat ground. It can subdue countless demonic enemies, and awaken to the peaceful and wonderful Bodhi (wisdom of enlightenment), relying on the great raft of the Eightfold Path.'

，　　于諸有海度群生。　世尊所有諸佛子，　　了知如來勝教法，　速滅煩惱諸怨敵，　　疾證無上大菩提。　既自解脫離毒心，　　見餘毒者施智藥，　得到究竟彼岸果，　　獲大安樂無為處。　一切諸法皆悉空，　　諸餘外論妄分別，　明人棄惡就正路，　　皆由本來久修學。　心無所著即解脫，　　諸法體性自如是，　彼能如是了知者，　　成佛大力那羅延。　無有繫縛及縛者，　　諸法性空皆亦無，　真如寂滅及非如，　　非是垢穢亦非凈。　煩惱無相亦無斷，　　以其本來性自空，　如是能知真實法，　　彼人當得一切智。　自證解脫復度他，　　此等不生亦不滅，　世間天人皆迷惑，　　如春禽獸見炎水。　虛妄分別起渴心，　　想見男女受苦惱，　以業種種生諸趣，　　由心作故有差別，　造業有報及以受，　　彼業無有能作者。　我等如是解佛法，　　是諸如來妙境界，　是故如來心調伏，　　諸根寂靜能忍辱。　世尊如法得供養，　　清凈無垢盡諸穢，　具足眾德離闇冥，　　唯佛能施三界眼。　我今贊佛所獲福，　　唯有出世大導師，　二足世尊功德聚，　　能知我等所得報。　以此微妙勝善根，　　回施一切諸群生，　愿彼當於未來世

【現代漢語翻譯】現代漢語譯本在眾生的生死苦海中救度他們。世尊的所有佛子們，領悟如來殊勝的教法，迅速消滅煩惱這些怨敵，快速證得無上正等正覺（anuttara-samyak-sambodhi）。既已自我解脫，遠離毒害之心，見到其他受毒害的人，便施予智慧的良藥，最終到達彼岸的果位，獲得大安樂的無為境界。一切諸法皆是空性，其他外道的理論都是虛妄的分別，明智的人捨棄邪惡，走向正道，都是由於本來就長期修習。心無所執著即是解脫，諸法的體性本來就是如此，能夠這樣了知的人，就能成就佛陀的大力，如同那羅延（Narayana，印度教神祇，毗濕奴的化身）。沒有束縛，也沒有被束縛者，諸法的自性空，這些也都是不存在的，真如（tathata）寂滅，既不是如，也不是不如，既不是垢穢，也不是清凈。煩惱沒有相狀，也沒有斷滅，因為它的本性本來就是空，能夠這樣了知真實法的人，他將獲得一切智慧。自己證得解脫，又去度化他人，這些都是不生不滅的，世間的天人和凡人都迷惑不解，如同春天的禽獸看到海市蜃樓。虛妄的分別生起渴求之心，想見男女而受苦惱，因為業力的種種，而生於各種不同的趣向，由於心的造作而有差別，造業有報應和承受，但業本身並沒有能造作者。我們這樣理解佛法，這是諸如來微妙的境界，所以如來心意調伏，諸根寂靜，能夠忍辱。世尊如法地接受供養，清凈無垢，消除一切污穢，具足各種功德，遠離黑暗，只有佛陀才能施予三界（欲界、色界、無色界）的眼睛。我今天讚歎佛陀所獲得的福德，只有出世的大導師，二足世尊（佛陀）是功德的聚集，能夠知道我們所得到的果報。用這微妙殊勝的善根，迴向給一切眾生，愿他們能在未來世

【English Translation】 English version They ferry living beings across the ocean of existence. All the Buddha's disciples, understanding the supreme teachings of the Tathagata (如來, one who has thus gone), Quickly extinguish the enemies of afflictions, and swiftly attain the unsurpassed great Bodhi (菩提, enlightenment). Having liberated themselves from the poison of the mind, they offer the medicine of wisdom to those still poisoned, Reaching the ultimate shore of the fruit, they attain the great bliss of the unconditioned state. All dharmas (法, phenomena) are empty, and other external theories are false discriminations, Wise people abandon evil and take the right path, all due to their long-term practice from the beginning. The mind without attachment is liberation, the nature of all dharmas is thus, Those who can understand this will achieve the great power of the Buddha, like Narayana (那羅延, a Hindu deity, an avatar of Vishnu). There is no bondage, nor a bound one, the emptiness of the nature of all dharmas, all these are also non-existent, Suchness (tathata, 真如) is quiescent, neither like nor unlike, neither defiled nor pure. Afflictions have no form, nor are they cut off, because their nature is originally empty, Those who can understand the true dharma in this way will attain all wisdom. Liberating themselves and then liberating others, these are neither born nor do they perish, The gods and humans of the world are all confused, like spring birds and beasts seeing mirages. False discriminations give rise to thirst, desiring to see men and women and suffering, Due to various karmas, they are born into different realms, and there are differences due to the actions of the mind, Creating karma has retribution and suffering, but the karma itself has no creator. We understand the Buddha's teachings in this way, this is the subtle realm of the Tathagatas, Therefore, the Tathagata's mind is subdued, the senses are tranquil, and they can endure insults. The World Honored One (世尊, Buddha) receives offerings according to the Dharma, pure and without defilement, eliminating all impurities, Possessing all virtues, free from darkness, only the Buddha can give the eyes of the three realms (desire realm, form realm, formless realm). Today I praise the merits that the Buddha has attained, only the great guide who has transcended the world, The World Honored One with two feet (Buddha) is the accumulation of merits, able to know the retribution we have received. With this subtle and supreme root of goodness, I dedicate it to all living beings, May they in the future

，　　悉得成就一切智。」

爾時世尊知光音天深信心已，及知修行辯才具足，欲令大眾功德善根當復漸漸勝進增長故，是時如來即現微笑。爾時慧命馬勝即以偈頌問世尊曰：

「大悲善逝非無因，　　而現希有微笑相，　能利世間無上士，　　正覺智慧超群生。　兩足世尊功德聚，　　憐愍眾生愿演說，　為誰而現此微笑，　　殊勝光顯於世間？　一切眾生若得聞，　　心意決定大喜悅，　修行善業證佛果，　　得離生死到涅槃。　斯諸世間天人眾，　　生死苦惱之所逼，　愿度群生於有海，　　演說八正大船路。　如是得聞大仙說，　　具八功德最勝道，　世間於是生欣喜，　　樂修諸善愿成佛。　勇猛精進有大力，　　內心清凈離諸疑，　當傳如來所說法，　　是佛真子順聖教。　此諸眾會無餘念，　　一心瞻仰大瞿曇，　唯愿敷演授記事，　　令其決斷疑惑心。　合掌恭敬正意住，　　咸皆愿樂欲聽聞，　善哉愿說甘露味，　　諸有渴法當得飲。　是等一切諸會眾，　　心凈愛樂勝功德，　瞻仰如來最勝顏，　　猶如嬰兒觀母面。　大慧愿授此天記，　　開現微笑因緣事，　得聞如來授記已，　　世間當獲大利益。　誰于牟尼增善根，　　及以發願得滿足

【現代漢語翻譯】現代漢語譯本『都將成就一切智慧。』那時，世尊知道光音天（Abhasvara，色界第二禪天）已具深厚的信心，並且知道他們修行辯才具足，爲了使大眾的功德善根能夠逐漸增進增長，這時如來就顯現了微笑。當時，慧命馬勝（Asvajit，佛陀弟子）即以偈頌向世尊問道：『大悲善逝（Sugata，如來十號之一）您顯現這稀有的微笑相，必定不是沒有原因的，您是能利益世間的無上士（Anuttara-purusa，佛陀的尊稱），正覺智慧超越一切眾生。兩足世尊（Dvipada-uttama，佛陀的尊稱）您是功德的聚集，憐憫眾生，愿您為我們演說，爲了誰而顯現這微笑，如此殊勝光顯於世間？一切眾生如果能夠聽聞，心意必定會大歡喜，修行善業，證得佛果，得以脫離生死到達涅槃。這些世間的天人和大眾，都被生死的苦惱所逼迫，愿您能度脫眾生於生死苦海，演說八正道（Aryastangika-marga）的大船之路。如果能夠聽聞大仙（Maharsi，對佛陀的尊稱）所說的，具足八種功德的最殊勝的道，世間因此會生起歡喜心，樂於修行各種善業，愿能成就佛果。勇猛精進，具有大力量，內心清凈，遠離各種疑惑，應當傳揚如來所說的法，才是佛的真子，順從聖教。這些眾會沒有其他的念頭，一心瞻仰著大瞿曇（Gautama，釋迦牟尼佛的姓氏），唯愿您敷演授記之事，令他們決斷心中的疑惑。他們合掌恭敬，正意安住，都愿樂聽聞，善哉！愿您宣說甘露之味，讓那些渴求佛法的人能夠飲用。這些一切的與會大眾，心凈愛樂殊勝的功德，瞻仰如來最殊勝的容顏，猶如嬰兒觀看母親的面容。大慧（Mahamati，佛陀的智慧）啊，愿您為這些天人授記，開示顯現微笑的因緣，聽聞如來授記之後，世間將獲得大利益。誰在牟尼（Muni，佛陀的尊稱）這裡增長善根，並且發願能夠滿足？'

【English Translation】 English version 'Will all attain perfect wisdom.' At that time, the World Honored One, knowing that the Abhasvara (the Heaven of Radiance, second dhyana heaven in the Form Realm) had deep faith and were endowed with eloquence in practice, and wishing to further increase the merits and roots of goodness of the assembly, the Tathagata then manifested a smile. At that time, the venerable Asvajit (one of the first five disciples of the Buddha) immediately asked the World Honored One in verses: 'Great Compassionate Sugata (one of the ten epithets of the Tathagata), your manifestation of this rare smile is surely not without cause, You are the unsurpassed one who can benefit the world, your wisdom of perfect enlightenment surpasses all beings. World Honored One, the best of bipeds (Dvipada-uttama, an epithet of the Buddha), you are the accumulation of merits, compassionate to all beings, we wish you would explain, For whom do you manifest this smile, so supremely radiant in the world? If all beings could hear this, their minds would surely be greatly delighted, Practicing good deeds, attaining Buddhahood, and thus be liberated from birth and death to reach Nirvana. These heavenly beings and the great assembly in the world are all oppressed by the suffering of birth and death, We wish you would deliver all beings from the sea of suffering, and expound the great ship of the Eightfold Path (Aryastangika-marga). If we could hear the Great Sage (Maharsi, an epithet of the Buddha) speak of the most supreme path that is endowed with eight merits, The world would therefore rejoice, be happy to practice all kinds of good deeds, and wish to attain Buddhahood. Being courageous and diligent, having great strength, with pure minds, and free from all doubts, One should propagate the Dharma spoken by the Tathagata, and be a true son of the Buddha, following the holy teachings. This assembly has no other thoughts, they are all gazing at the Great Gautama (the family name of Shakyamuni Buddha) with one mind, We wish you would expound the matter of prediction, so that they may resolve the doubts in their hearts. They join their palms in reverence, abiding in right intention, and all wish to hear, Well said! We wish you would speak of the taste of nectar, so that those who thirst for the Dharma may drink. All these assembled masses, with pure hearts, love and rejoice in supreme merits, Gazing at the most supreme countenance of the Tathagata, like infants looking at their mother's face. Oh Great Wisdom (Mahamati, the wisdom of the Buddha), we wish you would give predictions to these heavenly beings, and reveal the cause of your smile, After hearing the Tathagata's prediction, the world will obtain great benefit. Who will increase their roots of goodness with the Muni (an epithet of the Buddha), and whose vows will be fulfilled?'

，　克獲微妙功德藏，　　我今樂聞彼受記。　大眾必生欣喜心，　　聞佛所說授記故，　決定當具念慧力，　　及得修行三昧定。」

爾時世尊即以偈答慧命馬勝言：

「善哉馬勝所問事，　　辯才應機正是時。　斯即如來神通力，　　以是汝今生智慧，　為利世間故增辯，　　是故汝今能致問。　我今為彼說授記，　　寂靜諸根一心聽。　此諸勝慧光音天，　　過去已供無量佛，　見是世間孤無救，　　發心安住欲作佛。　修治真實微妙行，　　必定當成一切智，　為求佛道諸眾生，　　如迷失徑教正路。　如是得聞世尊教，　　其聲最勝無等等，　樂佛功德智慧人，　　必得究竟到彼岸。　彼有智力知善惡，　　決定當獲佛菩提，　欣喜已發菩提愿，　　如婦生男稱其心。　此天為求菩提者，　　示其出世真正路，　于不可說那由劫，　　修習菩薩勝妙行。　所化眾生過眾星，　　安置於佛菩提已，　當來具足世間解，　　自然成就一切智。　彼等妙土不可說，　　世界寬廣有百億，　是諸妙剎甚清凈，　　無量種種勝莊嚴。　彼佛國土諸眾生，　　無三惡趣及八難，　一切皆發菩提心，　　咸各得住不退轉。　彼諸如來國土中，　　亦復無有小乘法

【現代漢語翻譯】現代漢語譯本『他們已獲得微妙的功德寶藏，我今天樂於聽聞他們被授記。』『大眾必定會生起歡喜心，因為聽聞佛陀所說的授記，』『他們必定會具備念力、慧力，並獲得修行三昧禪定的能力。』

這時，世尊用偈頌回答慧命馬勝說：

『善哉，馬勝，你所問的事情，你的辯才應機，正是時候。』『這正是如來的神通力，因此你現在生出智慧，』『爲了利益世間而增長辯才，所以你現在能夠提出問題。』『我現在為他們說授記，寂靜諸根，一心諦聽。』『這些具有殊勝智慧的光音天（Abhasvara，色界第二禪天），過去已經供養過無量諸佛，』『他們看到世間孤獨無救，發心安住于想要成佛的願望。』『他們修習真實微妙的修行，必定會成就一切智（sarvajna，佛陀的智慧），』『爲了尋求佛道的眾生，如同迷失道路的人，教導他們正確的道路。』『像這樣聽聞世尊的教誨，其聲音最殊勝，無與倫比，』『樂於佛陀功德智慧的人，必定能夠究竟到達彼岸。』『他們具有智慧的力量，能夠分辨善惡，必定會獲得佛陀的菩提（bodhi，覺悟），』『他們歡喜地發起了菩提愿，如同婦女生下男孩，稱心如意。』『這些天人為尋求菩提的人，指示他們出世的真正道路，』『在不可說的那由他劫（nayuta kalpa，極長的時間單位）中，修習菩薩殊勝微妙的修行。』『他們所教化的眾生超過天上的星星，將他們安置於佛陀的菩提之後，』『未來將具足世間解（lokavid，佛陀的智慧），自然成就一切智。』『他們的國土美妙不可言說，世界寬廣有百億，』『這些美妙的剎土非常清凈，有無量種種殊勝的莊嚴。』『那些佛國土中的眾生，沒有三惡趣（地獄、餓鬼、畜生）和八難（八種難以修行佛法的障礙），』『一切都發起了菩提心，都各自安住于不退轉的境界。』『那些如來的國土中，也沒有小乘法（Hinayana，聲聞乘和緣覺乘）。』

【English Translation】 English version 'Having obtained the subtle treasury of merits, I now rejoice to hear their predictions.' 'The great assembly will surely generate joyful minds, because they will hear the Buddha's predictions,' 'They will certainly possess the power of mindfulness and wisdom, and attain the samadhi concentration of practice.'

At that time, the World Honored One replied to the Venerable Ajnata Kaundinya with a verse:

'Excellent, Ajnata Kaundinya, what you have asked, your eloquence is timely and appropriate.' 'This is the power of the Tathagata's (Buddha's) spiritual abilities, and thus you now generate wisdom,' 'For the benefit of the world, your eloquence increases, therefore you are now able to ask questions.' 'I will now speak of their predictions, quiet your senses and listen attentively.' 'These Abhasvara (the second dhyana heaven in the realm of form) beings of superior wisdom, in the past have already made offerings to countless Buddhas,' 'Seeing the world is lonely and without salvation, they have resolved to abide in the desire to become Buddhas.' 'They cultivate true and subtle practices, and will certainly achieve all-knowing wisdom (sarvajna, the wisdom of a Buddha),' 'For the sake of sentient beings seeking the path of Buddhahood, like those lost on a path, they teach the correct way.' 'Having heard the teachings of the World Honored One in this way, whose voice is most supreme and incomparable,' 'Those who delight in the merits and wisdom of the Buddha will surely reach the other shore.' 'They have the power of wisdom to discern good and evil, and will certainly attain the Bodhi (enlightenment) of the Buddha,' 'They have joyfully generated the Bodhi aspiration, like a woman giving birth to a son, fulfilling her heart's desire.' 'These devas, for those seeking Bodhi, show them the true path of transcending the world,' 'In inexpressible nayuta kalpas (an extremely long unit of time), they cultivate the superior and subtle practices of a Bodhisattva.' 'The sentient beings they have converted exceed the stars in the sky, and after placing them in the Bodhi of the Buddha,' 'In the future, they will be endowed with the understanding of the world (lokavid, the wisdom of a Buddha), and will naturally achieve all-knowing wisdom.' 'Their pure lands are inexpressible, the worlds are vast and number in the hundreds of billions,' 'These wonderful Buddha-lands are extremely pure, with countless kinds of magnificent adornments.' 'The sentient beings in those Buddha-lands have no three evil realms (hell, hungry ghosts, animals) or eight difficulties (eight obstacles to practicing the Dharma),' 'All have generated the Bodhi mind, and each abides in the state of non-retrogression.' 'In those Tathagata's (Buddha's) lands, there is also no Hinayana (the lesser vehicle, including Sravakayana and Pratyekabuddhayana) Dharma.'

，　眾生悉皆求佛道，　　便得進趣不退地。　是諸剎土眾生類，　　一切壽命悉齊等，　經於十億恒沙劫，　　皆由值遇諸佛故。　若教那由剎眾生，　　悉得入于小涅槃，　若復有人化一人，　　或男或女入大乘。　初福比此功德聚，　　算數譬喻不能及，　是故若住大乘者，　　應當轉化于餘人。　馬勝！以是因緣故，　　如來出世甚為難，　猶如優曇極難值，　　無邊大智如是說。　以巧深智善知識，　　善解方便示正路，　安隱無上勝菩提，　　若人求者應親近。」　從佛口聞如是語，　　具足微妙甚深義，　一切大眾皆欣喜，　　踴躍充滿稱心意。　那由諸天住空中，　　皆散天衣旋轉下，　欣喜讚聲滿虛空：　　「敬禮無比大神力，　清凈妙智度世間，　　能滅眾生煩惱熱。　佛說甘露滅三毒，　　如阿伽陀消眾毒，　得聞智慧斷諸結。　　世間迷惑多苦惱，　于其有趣當得脫，　　從佛得聞勝法故。」

遍凈天授記品第二十一

爾時十二那由他遍凈諸天等，見諸阿修羅、伽樓羅乃至光音天等供養如來，聞授記已，欣喜踴躍皆得稱心，自現威力而白佛言：「世尊！有三昧名超過一切法。菩薩摩訶薩得是三昧已，于諸攀緣及一切事皆生樂受不生苦受

【現代漢語翻譯】現代漢語譯本所有眾生都尋求佛道，便能進入不退轉的境界。這些剎土（佛國）中的眾生，一切壽命都相同，經歷十億恒河沙數劫的時間，都是因為值遇諸佛的緣故。如果教導那由他（數量單位，指極多的數量）剎土的眾生，都進入小乘涅槃（小乘的解脫境界），如果又有人教化一人，無論是男是女進入大乘（菩薩乘），前者的福德比起後者的功德，算數譬喻都無法比擬，所以如果安住于大乘的人，應當去教化其他人。馬勝（佛陀弟子名）！因為這個因緣，如來（佛陀）出世非常難得，就像優曇花（傳說中三千年一開的花）極難遇到一樣，無邊大智慧是這樣說的。以巧妙深邃的智慧和善知識（指能引導人走向正道的良師益友），善於運用方便法門指示正路，安穩無上的殊勝菩提（覺悟的智慧），如果有人尋求，應當親近他們。從佛口中聽到這樣的話語，具足微妙甚深的意義，一切大眾都歡喜，踴躍充滿稱心如意。那由他（數量單位，指極多的數量）諸天住在空中，都散下天衣旋轉而下，歡喜讚歎的聲音充滿虛空：『敬禮無比的大神力，清凈微妙的智慧度化世間，能滅除眾生的煩惱熱。佛說甘露（比喻佛法）滅除貪嗔癡三毒，就像阿伽陀（傳說中的藥）消除各種毒一樣，聽聞智慧能斷除各種煩惱結。世間迷惑多苦惱，在輪迴中應當得到解脫，因為從佛那裡聽聞殊勝的佛法。』

遍凈天授記品第二十一

這時，十二那由他（數量單位，指極多的數量）遍凈諸天等，看到諸阿修羅（非天，一種神道眾生）、伽樓羅（金翅鳥，一種神道眾生）乃至光音天（色界天之一）等供養如來，聽聞授記后，歡喜踴躍都感到稱心如意，各自顯現威力而對佛說：『世尊！有一種三昧（禪定）名為超過一切法。菩薩摩訶薩（大菩薩）得到這種三昧后，對於各種攀緣和一切事物都產生樂受而不產生苦受。

【English Translation】 English version All sentient beings seek the path of Buddhahood, and thus attain the stage of non-retrogression. The beings in these Buddha-lands all have the same lifespan, Passing through ten billion Ganges-sand kalpas (eons), all because they have encountered the Buddhas. If one were to teach nayuta (a large number) of Buddha-lands' beings, and all of them entered the Hinayana Nirvana (the liberation of the Lesser Vehicle), And if another person were to convert one person, whether male or female, to enter the Mahayana (the Great Vehicle), The former merit cannot compare to the latter's accumulation of merit, not even by calculation or analogy, Therefore, those who abide in the Mahayana should convert others. Māśvī (a disciple of the Buddha)! Because of this cause and condition, it is extremely rare for a Tathagata (Buddha) to appear in the world, Just like the udumbara flower (a legendary flower that blooms once every three thousand years) is extremely rare to encounter, the boundless great wisdom speaks thus. With skillful and profound wisdom and a good teacher (referring to a virtuous mentor who guides one to the right path), skillfully using expedient means to show the right path, The secure and unsurpassed supreme Bodhi (enlightened wisdom), if someone seeks it, they should draw near to them. Hearing these words from the Buddha's mouth, which are full of subtle and profound meaning, All the assembly rejoiced, leaping with joy and feeling completely satisfied. Nayuta (a large number) of devas (gods) dwelling in the sky, all scattered heavenly garments, swirling down, Joyful praises filled the void: 'We pay homage to the incomparable great divine power, The pure and subtle wisdom that liberates the world, able to extinguish the heat of sentient beings' afflictions. The Buddha speaks of the nectar (a metaphor for the Dharma) that extinguishes the three poisons of greed, hatred, and delusion, just like the agada (a legendary medicine) that eliminates all poisons, Hearing wisdom can sever all the knots of affliction. The world is full of confusion and suffering, In the cycle of rebirth, one should attain liberation, because one has heard the supreme Dharma from the Buddha.'

Chapter Twenty-One: The Prediction of the Pure Heavens

At that time, twelve nayutas (a large number) of Pure Heavens and others, seeing the asuras (demigods), garudas (mythical birds), and even the Abhasvara Heavens (a heaven in the realm of form) making offerings to the Tathagata, and having heard the predictions, rejoiced and were all satisfied. They manifested their power and said to the Buddha: 'World Honored One! There is a samadhi (meditative state) called surpassing all dharmas. When a Bodhisattva Mahasattva (great Bodhisattva) attains this samadhi, they experience joy and not suffering in all attachments and all matters.'

。假使于其地獄事中，受諸苦惱皆生樂想。或復于其畜生道中，受畜生報亦生樂想。或復餓鬼道中，受飢餓苦亦生樂想。或復于彼阿修羅道中，亦生樂想。或復人中所受諸苦，亦起樂想不生苦想。假使截手及以截足割耳劓鼻，或復鞭打杖刺入身，或復牢獄系閉，或復倒懸，或復裁割猶如衣帛，或復裹系及以束縛，或復切膾，或復錘搗猶如甘蔗，或復蹉踏破如蘆葦，或復火燒如蘇油炷，或復然身喻若明炬，或與師子虎狼為食，或復釅醋及以辛汁澆灌口鼻，或復蒸煮及以火炙，或與狂象踐踏其身，或復挑目，或以鉾槊穿刺高舉、假使瞋怒來截其首，如是一切悉生樂想。何以故？由彼菩薩于其長夜修菩薩行時發如是愿：『若有眾生施我食者，愿彼一切得涅槃樂。若有與我洗浴身體禮拜奉迎尊重供養，若有眾生罵辱於我，復有人人讚嘆於我，若有眾生鞭打斫刺奪我身命，愿彼一切得涅槃樂，乃至覺寤無上菩提。』彼菩薩成就如是心、具足如是業亦復具足如是愿，於一切眾生皆起樂想，常能修集無間不斷。以是業報故，得一切法樂善取三昧。彼菩薩得此三昧時，不為眾魔之所動壞，亦不為魔事之所繫縛。當知是菩薩得五種自在。何等為五？一者壽命自在，二者生自在，三者業自在，四者覺觀自在，五者眾具果報自在。彼菩薩摩訶

【現代漢語翻譯】現代漢語譯本：假設菩薩在地獄中遭受各種痛苦時，都生起快樂的想法。或者在畜生道中，承受畜生的果報時也生起快樂的想法。或者在餓鬼道中，忍受飢餓的痛苦時也生起快樂的想法。或者在那阿修羅道中，也生起快樂的想法。或者在人間所遭受的各種痛苦，也生起快樂的想法而不生起痛苦的想法。假設被砍斷手腳，割掉耳朵鼻子，或者被鞭打棍刺入身體，或者被關在牢獄裡，或者被倒掛起來，或者被切割得像布帛一樣，或者被捆綁束縛，或者被切成肉塊，或者被錘打得像甘蔗一樣，或者被踩踏得像蘆葦一樣破碎，或者被火燒得像蘇油燈芯一樣，或者點燃身體像明亮的火炬，或者被獅子虎狼吃掉，或者被濃醋和辛辣的汁液澆灌口鼻，或者被蒸煮和火烤，或者被狂象踐踏身體，或者被挖出眼睛，或者被長矛刺穿高舉，假設憤怒的人來砍掉頭顱，像這樣的一切都生起快樂的想法。為什麼呢？因為那位菩薩在長夜修菩薩行時發了這樣的愿：『如果有眾生給我食物，愿他們一切都得到涅槃的快樂。如果有眾生給我洗浴身體、禮拜奉迎、尊重供養，如果有眾生辱罵我，又有人讚嘆我，如果有眾生鞭打砍刺奪取我的生命，愿他們一切都得到涅槃的快樂，乃至覺悟無上菩提。』那位菩薩成就這樣的心，具足這樣的業，也具足這樣的愿，對一切眾生都生起快樂的想法，常常能夠修習，沒有間斷。因為這樣的業報，得到一切法的快樂，善於獲得三昧（samadhi，禪定）。那位菩薩得到這種三昧時，不被眾魔所動搖破壞，也不被魔事所束縛。應當知道這位菩薩得到五種自在。哪五種呢？第一是壽命自在，第二是生自在，第三是業自在，第四是覺觀自在，第五是眾具果報自在。那位菩薩摩訶（Mahasattva，大士） English version: Suppose that when a Bodhisattva experiences various sufferings in hell, they generate thoughts of joy. Or, in the animal realm, when enduring the retribution of an animal, they also generate thoughts of joy. Or, in the realm of hungry ghosts, when enduring the suffering of hunger, they also generate thoughts of joy. Or, in the realm of Asuras (demigods), they also generate thoughts of joy. Or, when experiencing various sufferings in the human realm, they also generate thoughts of joy and not thoughts of suffering. Suppose their hands and feet are cut off, their ears and nose are cut off, or they are whipped and stabbed, or they are imprisoned, or they are hung upside down, or they are cut like cloth, or they are bound and tied up, or they are cut into pieces of meat, or they are hammered like sugarcane, or they are trampled and broken like reeds, or they are burned like a wick in oil, or their body is lit like a bright torch, or they are eaten by lions and tigers, or their mouth and nose are poured with strong vinegar and spicy juice, or they are steamed and roasted, or their body is trampled by mad elephants, or their eyes are gouged out, or they are pierced and raised high with spears, suppose an angry person comes to cut off their head, in all such cases, they generate thoughts of joy. Why is this so? Because that Bodhisattva, during the long night of practicing the Bodhisattva path, made such a vow: 『If there are beings who give me food, may all of them attain the joy of Nirvana (liberation). If there are beings who bathe my body, bow to me, greet me, respect and make offerings to me, if there are beings who insult me, and others who praise me, if there are beings who whip, cut, stab, and take my life, may all of them attain the joy of Nirvana, until they awaken to unsurpassed Bodhi (enlightenment).』 That Bodhisattva achieves such a mind, possesses such karma, and also possesses such a vow, generating thoughts of joy towards all beings, and is always able to practice without interruption. Because of such karmic retribution, they attain the joy of all dharmas (teachings), and are skilled in obtaining samadhi (meditative absorption). When that Bodhisattva attains this samadhi, they are not shaken or destroyed by all demons, nor are they bound by demonic affairs. It should be known that this Bodhisattva attains five kinds of freedom. What are the five? First is freedom of lifespan, second is freedom of birth, third is freedom of karma, fourth is freedom of perception, and fifth is freedom of the results of possessions. That Bodhisattva Mahasattva (great being)

【English Translation】 Suppose that when a Bodhisattva experiences various sufferings in hell, they generate thoughts of joy. Or, in the animal realm, when enduring the retribution of an animal, they also generate thoughts of joy. Or, in the realm of hungry ghosts, when enduring the suffering of hunger, they also generate thoughts of joy. Or, in the realm of Asuras, they also generate thoughts of joy. Or, when experiencing various sufferings in the human realm, they also generate thoughts of joy and not thoughts of suffering. Suppose their hands and feet are cut off, their ears and nose are cut off, or they are whipped and stabbed, or they are imprisoned, or they are hung upside down, or they are cut like cloth, or they are bound and tied up, or they are cut into pieces of meat, or they are hammered like sugarcane, or they are trampled and broken like reeds, or they are burned like a wick in oil, or their body is lit like a bright torch, or they are eaten by lions and tigers, or their mouth and nose are poured with strong vinegar and spicy juice, or they are steamed and roasted, or their body is trampled by mad elephants, or their eyes are gouged out, or they are pierced and raised high with spears, suppose an angry person comes to cut off their head, in all such cases, they generate thoughts of joy. Why is this so? Because that Bodhisattva, during the long night of practicing the Bodhisattva path, made such a vow: 『If there are beings who give me food, may all of them attain the joy of Nirvana. If there are beings who bathe my body, bow to me, greet me, respect and make offerings to me, if there are beings who insult me, and others who praise me, if there are beings who whip, cut, stab, and take my life, may all of them attain the joy of Nirvana, until they awaken to unsurpassed Bodhi.』 That Bodhisattva achieves such a mind, possesses such karma, and also possesses such a vow, generating thoughts of joy towards all beings, and is always able to practice without interruption. Because of such karmic retribution, they attain the joy of all dharmas, and are skilled in obtaining samadhi. When that Bodhisattva attains this samadhi, they are not shaken or destroyed by all demons, nor are they bound by demonic affairs. It should be known that this Bodhisattva attains five kinds of freedom. What are the five? First is freedom of lifespan, second is freedom of birth, third is freedom of karma, fourth is freedom of perception, and fifth is freedom of the results of possessions. That Bodhisattva Mahasattva

薩若欲過一生證阿耨多羅三藐三菩提者，以彼三昧力故即便能得。若不樂速證無上菩提，能住無量阿僧祇劫度脫眾生。何以故？當知彼菩薩住于大乘，與諸菩薩常為導師，攝受一切諸餘菩薩。是大菩薩厭離諸趣，為眾生故亦復生於一切趣中，究竟一切菩薩所學，為般若波羅蜜之所攝受，具足一切巧方便力，知諸魔業得法究竟。彼諸菩薩承佛威神，於一切法皆得盡知。」

爾時遍凈諸天即以偈頌讚世尊曰：

「我等一切遍凈天，　　于諸佛法皆盡知，　頭面歸敬天人師，　　諸根寂靜知寂滅。　解了諸義智所供，　　已度生死牟尼尊，　我今讚歎大導師，　　能善導他非他導。　諸法性相非究竟，　　亦復無有依住處，　如來善知妄想事，　　猶如幻師知幻術。　智人解了語言音，　　喻若深谷諸響聲，　世尊如是善知見，　　一切世間天人等。　無有眾生及以命，　　亦復無人無壽者，　大智觀察一切想，　　了達眾想悉歸空。　二足世尊慈無等，　　恒常行慈不暫舍，　一切世間諸天人，　　不能測知如來智。　導師演說緣眾生，　　所謂慈心是善修，　了知一切諸眾生，　　無有眾生及命者。　我等於此無垢濁，　　其心清凈離疑惑，　是故於佛勝智慧，　　應受供者令

【現代漢語翻譯】現代漢語譯本如果菩薩想要在這一生證得阿耨多羅三藐三菩提（無上正等正覺），憑藉這種三昧（禪定）的力量，他就能立即獲得。如果他不樂於快速證得無上菩提，他可以安住于無量阿僧祇劫（極長的時間單位）來度脫眾生。為什麼呢？應當知道，這位菩薩安住于大乘（菩薩乘），與諸位菩薩常為導師，攝受一切其他的菩薩。這位大菩薩厭離諸趣（六道輪迴），爲了眾生的緣故，也還會出生於一切諸趣之中，究竟一切菩薩所學，被般若波羅蜜（智慧到彼岸）所攝受，具足一切巧妙方便的力量，知道諸魔的作為，通達佛法的究竟。這些菩薩承蒙佛的威神之力，對於一切法都能完全瞭解。那時，遍凈諸天（色界天眾）就用偈頌讚嘆世尊說：『我們一切遍凈天，對於諸佛的教法都完全瞭解，頭面頂禮歸敬天人師（佛陀），諸根寂靜，了知寂滅的境界。已經理解了諸法的意義，以智慧供養，已經度脫生死的牟尼尊（佛陀），我們現在讚歎這位大導師，他能善於引導他人，而不是被他人引導。諸法的自性與現象都不是究竟的，也沒有任何可以依賴的住處。如來善於瞭解虛妄的現象，就像幻術師瞭解幻術一樣。有智慧的人理解語言的聲音，就像深谷中的迴響一樣。世尊如此善於瞭解和觀察，一切世間的天人和人類。沒有眾生，也沒有生命，也沒有人，也沒有壽命。大智慧觀察一切的念頭，了達一切念頭都歸於空性。二足世尊（佛陀）的慈悲無與倫比，恒常行慈，從不捨棄。一切世間的天人和人類，都不能測知如來的智慧。導師演說因緣，爲了眾生，所謂慈心是善修。了知一切眾生，沒有眾生和生命。我們在此沒有污垢，內心清凈，遠離疑惑。因此，對於佛陀的殊勝智慧，應當接受供養，使我們』

【English Translation】 English version If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in this very life, he can achieve it immediately through the power of that samadhi (meditative absorption). If he does not desire to quickly attain supreme enlightenment, he can dwell for immeasurable asamkhya kalpas (extremely long periods of time) to liberate sentient beings. Why is this so? It should be known that this Bodhisattva dwells in the Mahayana (Great Vehicle), and is constantly a guide for other Bodhisattvas, embracing all other Bodhisattvas. This great Bodhisattva is weary of all the realms of existence (the six realms of rebirth), and for the sake of sentient beings, he will also be born in all realms, mastering all that Bodhisattvas learn, being embraced by Prajnaparamita (perfection of wisdom), possessing all skillful means, knowing the actions of all demons, and understanding the ultimate truth of the Dharma. These Bodhisattvas, relying on the majestic power of the Buddha, are able to fully understand all dharmas. At that time, the Pure Heavens (devas of the Form Realm) praised the World Honored One with verses: 'We, all the Pure Heavens, fully understand the teachings of all Buddhas. We bow our heads and pay homage to the Teacher of Gods and Humans (the Buddha), our senses are tranquil, and we know the state of Nirvana. Having understood the meaning of all dharmas, offering wisdom, the Muni (sage, Buddha) who has transcended birth and death, we now praise this great guide, who is able to guide others well, and is not guided by others. The nature and appearance of all dharmas are not ultimate, nor is there any place to rely on. The Tathagata (Buddha) is skilled in understanding illusory phenomena, just as a magician understands magic. The wise understand the sounds of language, like echoes in a deep valley. The World Honored One is so skilled in understanding and seeing, all the gods and humans in the world. There is no sentient being, nor life, nor person, nor lifespan. Great wisdom observes all thoughts, understanding that all thoughts return to emptiness. The two-legged World Honored One (the Buddha)'s compassion is unparalleled, constantly practicing compassion, never abandoning it. All the gods and humans in the world cannot fathom the wisdom of the Tathagata. The guide expounds on dependent origination, for the sake of sentient beings, and the so-called compassionate heart is good practice. Knowing all sentient beings, there is no sentient being or life. We are without defilement, our minds are pure, and we are free from doubt. Therefore, for the Buddha's supreme wisdom, we should receive offerings, so that we'

供養。　于其十方世界中，　　求苦畢竟不可得，　如來無上天中天，　　說于眾生起慈心。　斯即是其世尊教，　　我今得解亦如佛，　是故我於世間解，　　今得供養應供者。　既無眾生亦無苦，　　是故無有可救度，　已得遣除心憂悶，　　便獲欣喜大踴悅。　如是佛教不思議，　　我等已得如實知，　是故我今供養佛，　　愿得如來無上智。　佛于諸趣不見苦，　　涅槃亦復不可得，　增上棄捨于生死，　　以此饒益諸世間。　無苦無趣無眾生，　　亦無涅槃而可依，　如是得知佛法已，　　是故我等今供養。　佛具慈悲及喜舍，　　轉為世間常演說，　而復不見有眾生，　　得住於四無量心。　不見有其放逸者，　　亦復不見不放逸，　如是知佛教法已，　　我今供養大導師。　于身離身無上士，　　觀身畢竟不可得，　雖然亦非不有說，　　而說有念失念者。　善逝常說修學念，　　所謂觀身正念處，　我等如是知佛法，　　今得供養救度者。　世尊觀受不可得，　　以受無有體性故，　亦復觀察于受者，　　畢竟無其真實性。　又復觀彼修念者，　　究竟亦復不可得，　我等如是知佛性，　　今得供養天人師。　觀心及以心數法，　　畢竟無體不

【現代漢語翻譯】現代漢語譯本供養。在十方世界中，尋求痛苦終究是不可得的，如來（Tathagata，佛的稱號）是無上之天中之天，教導眾生髮起慈悲之心。這正是世尊（Bhagavan，佛的稱號）的教誨，我現在理解得也像佛一樣，因此我理解世間，現在得以供養應供者（Arhat，值得供養的人）。既然沒有眾生也沒有痛苦，所以沒有可以救度的對象，已經得以遣除心中的憂悶，便獲得欣喜和大歡悅。這樣的佛教教義不可思議，我們已經如實地瞭解，因此我現在供養佛，愿能獲得如來無上的智慧。佛在諸趣（Gati，眾生輪迴的六道）中不見痛苦，涅槃（Nirvana，解脫）也同樣不可得，增上地捨棄生死輪迴，以此來饒益世間。沒有痛苦，沒有輪迴，沒有眾生，也沒有可以依賴的涅槃，像這樣瞭解佛法之後，所以我們現在供養。佛具足慈悲喜捨（四無量心），轉為世間常演說，卻不見有眾生，能安住於四無量心。不見有放逸的人，也不見不放逸的人，像這樣瞭解佛教教法之後，我現在供養大導師（Mahānāyaka，佛的稱號）。對於身，離身（不執著于身）的無上士（Anuttara-puruṣa，佛的稱號），觀察身終究是不可得的，雖然也不是說沒有，而說有念頭和失念頭的人。善逝（Sugata，佛的稱號）常說修習正念，所謂觀察身的正念處，我們像這樣瞭解佛法，現在得以供養救度者。世尊觀察感受是不可得的，因為感受沒有自體性，也觀察感受者，終究沒有真實性。又觀察修習正念的人，究竟也是不可得的，我們像這樣瞭解佛性，現在得以供養天人師（Śāstā deva-manusyānām，佛的稱號）。觀察心以及心所法（Citta-caitta，心理活動），終究沒有實體，不

【English Translation】 English version Offering. In the ten directions of the world, seeking suffering is ultimately unattainable, The Tathagata (Buddha's title), the supreme among the heavens, teaches beings to arouse compassion. This is the teaching of the Bhagavan (Buddha's title), and I now understand it as the Buddha does, Therefore, I understand the world, and now I am able to offer to the Arhat (worthy of offering). Since there are no beings and no suffering, there is no one to be saved, Having dispelled the worries in my heart, I have obtained joy and great delight. Such is the inconceivable teaching of Buddhism, which we have come to know as it truly is, Therefore, I now offer to the Buddha, wishing to obtain the supreme wisdom of the Tathagata. The Buddha does not see suffering in the various realms (Gati, the six realms of reincarnation), and Nirvana (liberation) is also unattainable, He transcends and abandons the cycle of birth and death, thereby benefiting the world. There is no suffering, no realms, no beings, and no Nirvana to rely on, Having understood the Dharma in this way, we now make offerings. The Buddha is endowed with loving-kindness, compassion, joy, and equanimity (the four immeasurables), constantly expounding them to the world, Yet, he does not see any beings who can abide in the four immeasurables. He does not see those who are heedless, nor does he see those who are not heedless, Having understood the Buddhist teachings in this way, I now offer to the great guide (Mahānāyaka, Buddha's title). For the supreme being (Anuttara-puruṣa, Buddha's title) who is detached from the body, observing the body is ultimately unattainable, Although it is not that there is nothing, it is said that there are those with mindfulness and those without mindfulness. The Sugata (Buddha's title) often speaks of cultivating mindfulness, which is observing the body with right mindfulness, Having understood the Dharma in this way, we are now able to offer to the savior. The Bhagavan observes that feelings are unattainable, because feelings have no inherent nature, He also observes the one who feels, who ultimately has no true existence. Furthermore, he observes the one who cultivates mindfulness, who is also ultimately unattainable, Having understood the Buddha-nature in this way, we are now able to offer to the teacher of gods and humans (Śāstā deva-manusyānām, Buddha's title). Observing the mind and mental states (Citta-caitta, psychological activities), they ultimately have no substance, not

可得，　亦復不見有修念，　　及以正住念處者。　佛說念與心和合，　　樂求解脫應修學，　我等如是知佛教，　　今得供養正遍知。　如來不見有諸法，　　亦復不見修法者，　大聖所說修習念，　　彼念亦復性自空。　復說念與法和合，　　欲求解脫應當修，　我等如是知佛法，　　今得供養一切智。　念處一尚不可得，　　何況而復有三四，　所謂于彼念住處，　　彼諸念處皆悉無。　是故真求不可得，　　畢竟無受苦樂者，　我等如是知聖教，　　今得供養佛世尊。　牟尼所說四正勤，　　若有比丘專修習，　斯即能為解脫路，　　當得出於生死海。　而無解脫無縛者，　　無佛無教及菩提，　然復不壞假名用，　　是故我今供大聖。　佛說四種如意足，　　勝妙安隱解脫道，　寂靜諸根眾生輩，　　修行此道得涅槃。　如意及足修行者，　　真實觀察不可得，　而非斷絕示有作，　　智慧境界不可見。　如是世尊教法中，　　我等於此皆悉知，　其心清凈無垢穢，　　皆得遠離諸疑惑。　以斯即為上供養，　　供養堪受勝供者，　是故妙智無倫匹，　　我今悉得修供養。　世間解者說五根，　　出世能趣解脫道，　慎莫放逸常勤修，　　是為趣向涅

【現代漢語翻譯】現代漢語譯本同樣地，也看不到有修習正念的人，以及安住于正念處的人。佛陀說正念與心結合，爲了尋求解脫應當修習。我們這樣理解佛陀的教誨，現在得以供養正遍知（佛陀的稱號）。如來（佛陀的稱號）看不到任何諸法（一切事物），也看不到修習諸法的人。大聖（佛陀的稱號）所說的修習正念，那正念的自性也是空性的。又說正念與法結合，想要尋求解脫應當修習。我們這樣理解佛法，現在得以供養一切智（佛陀的稱號）。連一個念處都不可得，何況還有三四個念處呢？所謂安住于念處的地方，那些念處都是不存在的。因此，真正的尋求是不可得的，畢竟沒有承受苦樂的人。我們這樣理解聖教，現在得以供養佛世尊（佛陀的稱號）。牟尼（佛陀的稱號）所說的四正勤，如果有比丘（佛教出家男眾）專心修習，這就能成為解脫的道路，應當能夠脫離生死輪迴的苦海。然而沒有解脫者，也沒有被束縛者，沒有佛，沒有教法，也沒有菩提（覺悟）。然而又不破壞假名的作用，因此我今天供養大聖（佛陀的稱號）。佛陀說四種如意足（四種禪定），是殊勝安穩的解脫之道。寂靜諸根的眾生，修行此道就能得到涅槃（寂滅）。如意和足的修行者，真實觀察是不可得的。但並非斷絕，而是示現有作為，智慧的境界是不可見的。像這樣，世尊（佛陀的稱號）的教法中，我們都完全理解。我們的心清凈沒有污垢，都能夠遠離各種疑惑。以此就作為最上的供養，供養堪受殊勝供養的人。因此，妙智是無與倫比的，我今天都能夠修習供養。世間的智者說五根（五種修行能力），出世間能通向解脫之道。不要放逸，要常常勤奮修習，這是通向涅槃的道路。

【English Translation】 English version Likewise, one does not see the practice of mindfulness, nor those who abide in the places of mindfulness. The Buddha said that mindfulness is in union with the mind; those who seek liberation should practice it. We understand the Buddha's teachings in this way, and now we are able to make offerings to the Samyaksambuddha (the title of the Buddha). The Tathagata (the title of the Buddha) does not see any dharmas (all things), nor does he see those who practice dharmas. The practice of mindfulness spoken of by the Great Sage (the title of the Buddha), that mindfulness is also empty in its nature. It is also said that mindfulness is in union with the dharma; those who seek liberation should practice it. We understand the Dharma in this way, and now we are able to make offerings to the Omniscient One (the title of the Buddha). Even one place of mindfulness cannot be obtained, how much less three or four? The so-called place where mindfulness abides, those places of mindfulness are all non-existent. Therefore, true seeking is unattainable; ultimately, there is no one who experiences suffering or joy. We understand the Holy Teachings in this way, and now we are able to make offerings to the Buddha, the World Honored One (the title of the Buddha). The Four Right Exertions spoken of by the Muni (the title of the Buddha), if there is a Bhikkhu (Buddhist monk) who practices them diligently, This will become the path to liberation, and one should be able to escape the sea of birth and death. However, there is no one who is liberated, nor is there one who is bound, there is no Buddha, no teaching, and no Bodhi (enlightenment). Yet, the function of provisional names is not destroyed, therefore, I make offerings to the Great Sage (the title of the Buddha) today. The Buddha said that the four bases of psychic power (four types of samadhi) are the path to supreme, peaceful liberation. Beings who have calmed their senses, by practicing this path, will attain Nirvana (extinction). Those who practice psychic power and its bases, when truly observed, are unattainable. But it is not a cessation, rather it is a demonstration of action; the realm of wisdom is invisible. In this way, within the teachings of the World Honored One (the title of the Buddha), we have all fully understood. Our minds are pure and without defilement, and we are all able to be free from all doubts. With this, we make the supreme offering, offering to those who are worthy of receiving supreme offerings. Therefore, the wondrous wisdom is unparalleled, and today I am able to practice making offerings. The wise of the world speak of the five roots (five faculties of practice), which in the transcendent world lead to the path of liberation. Do not be negligent, always practice diligently; this is the path towards Nirvana.

槃路。　無根及以修根者，　　亦無解脫及脫者，　我等於此悉無疑，　　是故今得供養佛。　導師所說五種力，　　非邪能趣涅槃城，　此能盡滅煩惱縛，　　令諸縛者得解脫。　彼諸力體性自空，　　煩惱及佛皆亦無，　我等於此無疑慮，　　是故今得供如來。　大仙所說七種善，　　菩提分法最勝道，　能解一切眾生縛，　　趣向涅槃大正路。　無有繫縛及解脫，　　亦無受縛得脫者，　我等於斯無疑惑，　　是故今得供養佛。　世尊說此八正路，　　顯示一切諸群生，　是諸煩惱苦之本，　　修學聖道能斷除。　斯等二法離對治，　　所謂聖路及煩惱，　諸天於此悉無疑，　　故今供養應供者。　修奢摩他及舍那，　　斯道能盡諸苦邊，　令受諸苦習氣垢，　　世尊曠劫已蕩除。　奢摩他及舍那果，　　是等一切皆悉空，　天眾於此離疑網，　　是故我等今供養。　佛說不凈治貪慾，　　慈心對治于瞋恚，　毗婆舍那癡對治，　　如來顯示諸眾生。　斯皆無作無暫停，　　是故無垢亦無凈，　我等於是悉無疑，　　常樂供養大導師。　如來所說十不善，　　斯等名之為業道，　殺生偷盜及邪淫，　　妄語兩舌與惡口，　綺語貪慾及瞋恚，　　最後第十名

【現代漢語翻譯】現代漢語譯本槃路（涅槃之路）。沒有根基以及修習根基的人，也沒有解脫和獲得解脫的人，我們對此都毫無疑問，所以今天得以供養佛陀。導師所說的五種力量（信、精進、念、定、慧），不是邪道能夠通向涅槃之城的，這能徹底消滅煩惱的束縛，使那些被束縛的人得到解脫。這些力量的本體自性是空性的，煩惱和佛陀也都是空無的，我們對此沒有疑慮，所以今天得以供養如來。大仙（佛陀）所說的七種善法（七覺支：擇法、精進、喜、輕安、念、定、舍），是通往菩提的殊勝道路，能解脫一切眾生的束縛，走向涅槃的大道。沒有繫縛和解脫，也沒有受縛和獲得解脫的人，我們對此沒有疑惑，所以今天得以供養佛陀。世尊所說的八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），向一切眾生顯示，這些是煩惱痛苦的根源，修習聖道能夠斷除。這兩種法（聖道和煩惱）是相互對立的，諸天對此都沒有疑問，所以今天供養應供者（佛陀）。修習奢摩他（止）和毗婆舍那（觀），這條道路能夠到達諸苦的盡頭，使承受諸苦的習氣污垢，被世尊在漫長的劫數中盪滌清除。奢摩他和毗婆舍那的果報，這些一切都是空性的，天眾對此沒有疑惑，所以我們今天供養。佛陀說用不凈觀來對治貪慾，用慈心來對治瞋恚，用毗婆舍那來對治愚癡，如來這樣開示眾生。這些都是無作無停的，所以沒有垢染也沒有清凈，我們對此都毫無疑問，常常樂於供養大導師（佛陀）。如來說的十不善業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、瞋恚、邪見），這些被稱為業道，殺生、偷盜和邪淫，妄語、兩舌和惡口，綺語、貪慾和瞋恚，最後第十個是邪見。

【English Translation】 English version The Path to Nirvana. There is no root nor one who cultivates the root, nor is there liberation or one who is liberated. We have no doubt about this, therefore we are able to make offerings to the Buddha today. The five powers (faith, diligence, mindfulness, concentration, and wisdom) spoken of by the guide (Buddha), are not the path by which evil can reach the city of Nirvana. This can completely destroy the bonds of affliction, and enable those who are bound to be liberated. The essence of these powers is empty in nature, afflictions and the Buddha are also empty. We have no doubt about this, therefore we are able to make offerings to the Tathagata today. The seven good qualities (the seven factors of enlightenment: discernment, diligence, joy, tranquility, mindfulness, concentration, and equanimity) spoken of by the great sage (Buddha), are the most excellent path to Bodhi, which can liberate all beings from their bonds and lead them to the great path of Nirvana. There is no bondage or liberation, nor is there one who is bound or one who is liberated. We have no doubt about this, therefore we are able to make offerings to the Buddha today. The Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) spoken of by the World Honored One, is shown to all beings. These are the roots of affliction and suffering, and cultivating the holy path can eliminate them. These two dharmas (the holy path and afflictions) are opposites. The gods have no doubt about this, therefore today we make offerings to the worthy one (Buddha). Cultivating Samatha (calm abiding) and Vipassana (insight), this path can reach the end of all suffering, and the habitual defilements of those who endure suffering have been cleansed by the World Honored One over countless eons. The results of Samatha and Vipassana, all of these are empty. The heavenly beings have no doubt about this, therefore we make offerings today. The Buddha said to use the contemplation of impurity to counteract greed, to use loving-kindness to counteract anger, and to use Vipassana to counteract ignorance. The Tathagata thus reveals to all beings. These are all without action and without cessation, therefore there is neither defilement nor purity. We have no doubt about this, and we are always happy to make offerings to the great guide (Buddha). The ten non-virtuous actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong view) spoken of by the Tathagata, are called the paths of karma. Killing, stealing, and sexual misconduct, lying, divisive speech, and harsh speech, idle chatter, greed, and anger, and the tenth is wrong view.

邪見，　佛說此等為不善，　　是諸眾生惡業道。　既無眾生亦無害，　　自餘九業亦如是，　無有對治諸善惡，　　以彼自性空寂故。　然復非無十力教，　　以其不壞法體性，　我于佛慧亦不疑，　　是故今供無上智。　若有修此如來法，　　是人即為真佛子，　彼人處處皆受樂，　　恒常遠離諸苦惱。　如是善逝勝智慧，　　安隱引導諸群生，　我等於此離疑心，　　今悉供養應供者。」

爾時遍凈諸天偈贊佛已，咸皆默然卻住一面。爾時世尊見彼天眾默然而住，及知彼天深信心已而現微笑。爾時慧命馬勝以偈問曰：

「今佛世尊最勝智，　　為利世間現微笑，　十力世雄超一切，　　而能化伏諸大眾。　善解諸法大導師，　　所現微笑非無因，　心無所乏世間解，　　唯愿解說微笑義。　此諸大眾皆一心，　　無其亂想住正念，　喜心瞻仰功德山，　　唯樂聽聞恭敬住。　于佛自在大論師，　　若得聞說必欣喜，　善解諸法決定智，　　當得作佛導群生。　若人于佛生凈信，　　必成大智世間最，　測知微妙甘露句，　　是人能觀於十方。　誰于未來世劫中，　　當得作佛愍世間？　微妙言辭大導師，　　唯愿說彼令眾喜。　若於聖雄沙門所，　　生其

【現代漢語翻譯】現代漢語譯本邪見（錯誤的見解），佛說這些是不善的，是眾生走向惡業的道路。既然沒有真實的眾生，也就沒有真正的傷害，其餘的九種惡業也是如此，因為它們的自性本空，所以沒有所謂的對治善惡。然而，這並非否定佛陀的十力教誨，因為這不會破壞法的真實體性。我對佛陀的智慧沒有絲毫懷疑，因此今天我供養無上的智慧。如果有人修習如來的教法，這個人就是真正的佛子，他將處處感到快樂，永遠遠離各種痛苦和煩惱。善逝（佛陀）的殊勝智慧，安穩地引導著一切眾生，我們對此沒有任何懷疑，現在都供養應供者（佛陀）。

那時，遍凈諸天（色界天眾）用偈頌讚美佛陀后，都默默地退到一旁站立。這時，世尊看到天眾默然站立，並且知道他們內心深信不疑，於是露出了微笑。這時，慧命馬勝（佛陀的弟子）用偈頌問道：

『如今佛陀世尊擁有最殊勝的智慧，爲了利益世間而展現微笑，十力世雄（佛陀）超越一切，能夠教化和降伏所有大眾。善於理解諸法的大導師（佛陀），所展現的微笑並非沒有原因，內心沒有任何缺失，通曉世間一切，希望您能解釋微笑的含義。這些大眾都一心一意，沒有雜亂的想法，保持著正念，歡喜地瞻仰著功德山（佛陀），樂於聽聞佛法，恭敬地站立。如果能從佛陀這位自在的大論師那裡聽到說法，一定會感到欣喜，善於理解諸法，擁有決定的智慧，將來必定能夠成佛，引導眾生。如果有人對佛陀生起清凈的信心，必定能夠成就世間最偉大的智慧，能夠領悟微妙的甘露之語，這個人能夠觀察十方世界。在未來的世世代代中，誰將能夠成佛，憐憫世間？擁有微妙言辭的大導師（佛陀），希望您能說出他，讓大眾歡喜。如果有人在聖雄沙門（佛陀）那裡，生起』

【English Translation】 English version Wrong views, The Buddha said these are unwholesome, the path of evil karma for all beings. Since there are no real beings, there is no real harm, and the other nine evil actions are the same, Because their nature is empty, there is no so-called remedy for good and evil. However, this does not negate the Buddha's teachings of the Ten Powers, because it does not destroy the true nature of the Dharma. I have no doubt about the Buddha's wisdom, therefore today I offer to the supreme wisdom. If someone practices the teachings of the Tathagata, that person is a true child of the Buddha, He will feel joy everywhere, and will always be free from all suffering and afflictions. The excellent wisdom of the Sugata (Buddha) safely guides all beings, We have no doubt about this, and now we all offer to the worthy one (Buddha).

At that time, the Pure Heavens (beings of the Form Realm) praised the Buddha with verses, and then all silently retreated to one side. At this time, the World Honored One saw the heavenly beings standing silently, and knowing that they had deep faith, he showed a smile. At this time, the Venerable Ashvajit (a disciple of the Buddha) asked in verses:

'Now the Buddha, the World Honored One, has the most excellent wisdom, and shows a smile for the benefit of the world, The Hero of the Ten Powers (Buddha) surpasses all, and is able to teach and subdue all the masses. The great teacher (Buddha) who understands all dharmas well, the smile shown is not without reason, With no lack in his heart, understanding everything in the world, we hope you can explain the meaning of the smile. These masses are all of one mind, without confused thoughts, maintaining right mindfulness, Joyfully looking up to the mountain of merit (Buddha), happy to hear the Dharma, standing respectfully. If we can hear the teachings from the Buddha, the great master of freedom, we will surely be delighted, Understanding all dharmas well, possessing decisive wisdom, in the future, he will surely become a Buddha and guide all beings. If someone develops pure faith in the Buddha, he will surely achieve the greatest wisdom in the world, Able to understand the subtle words of nectar, this person is able to observe the ten directions. In the future ages, who will be able to become a Buddha and have compassion for the world? The great teacher (Buddha) with subtle words, we hope you can tell us about him, so that the masses will be happy. If someone, in the presence of the holy hero, the Shramana (Buddha), develops'

敬信尊重心，　亦住正法生信慧，　　一切諸魔不能動。　若能生信得決定，　　即是佛子從心生，　唯愿世尊演說彼，　　以是大眾得除疑。　若有于其眾生所，　　慈心普覆遍世間，　智慧堅固當成佛，　　便得安住一切智。　百福莊嚴無上士，　　唯愿開演除疑網，　誰欲受持世尊法，　　如來為其現微笑？　愿得聞佛善巧說，　　具八功德微妙音，　先自得趣于善道，　　后能引導諸群生。　如是善逝微妙法，　　佛子得住于彼中，　世尊佛種不斷絕，　　必得久住於世間。」

爾時世尊即以偈答慧命馬勝言：

「馬勝汝今問笑光，　　我為利益諸世間，　汝獲福德稱其心，　　斯福無量不可盡。　妙士乃能應時問，　　以是大利諸眾生，　汝及一切大眾等，　　欣喜一心聽我說。　斯等遍凈諸天眾，　　於我法中悉無疑，　一切欣喜凈信心，　　以偈讚頌我功德。　此天曾於過去世，　　供養千億那由佛，　亦于彼佛問斯義，　　一切法中得無疑。　由彼往昔因緣故，　　今以偈頌讚嘆我，　亦復凈心當讚歎，　　賢劫一切諸如來。　當於優波羅劫中，　　成佛大力那羅延，　教化不思那由眾，　　引匯入于涅槃城。　彼諸大仙成佛時，　　所得

【現代漢語翻譯】現代漢語譯本以恭敬、信仰和尊重的心，也能安住于正法，生起信心和智慧，一切魔障都不能動搖他。如果能生起堅定的信心，那就是從內心產生的佛子，唯愿世尊您能開示這些道理，讓大眾消除疑惑。如果有人對一切眾生，都能以慈悲心普遍覆蓋整個世間，智慧堅固，就應當成就佛果，便能安住於一切智慧之中。具有百種福德莊嚴的無上士啊，唯愿您能開演佛法，破除疑惑之網，誰想要受持世尊的教法，如來就會為他展現微笑？愿能聽聞佛陀善巧的說法，具足八種功德的微妙音聲，先自己證入善道，然後才能引導一切眾生。像這樣善逝（Sugata）的微妙教法，佛子能夠安住其中，世尊的佛種就不會斷絕，必定能長久住世。

這時，世尊就用偈頌回答慧命馬勝（Asvajit）說：

馬勝啊，你今天問我微笑的光明，我是爲了利益一切世間眾生，你所獲得的福德與你的心願相稱，這福德無量無盡。賢妙之士才能在適當的時候發問，因此能大利益一切眾生，你和一切大眾等，都歡喜一心聽我說。這些遍凈天的天眾，對於我的教法都沒有疑惑，一切都歡喜並具有清凈的信心，用偈頌讚嘆我的功德。這些天眾曾在過去世，供養過千億那由他（nayuta）諸佛，也曾在那諸佛前問過這個道理，在一切法中都得到了無疑的理解。由於他們往昔的因緣，現在用偈頌讚嘆我，也以清凈心讚歎賢劫（bhadrakalpa）一切諸如來。當在優波羅劫（utpalakalpa）中，成就佛果的大力那羅延（Narayana），教化無數那由他眾生，引導他們進入涅槃城。這些大仙成就佛果時，所得到的...

【English Translation】 English version With a heart of reverence, faith, and respect, one can also abide in the true Dharma, generating faith and wisdom, and all demons cannot shake them. If one can generate firm faith, that is a Buddha's child born from the heart. May the World Honored One expound these principles so that the assembly may dispel their doubts. If one has a compassionate heart that universally covers all beings in the world, with steadfast wisdom, one should attain Buddhahood and abide in all wisdom. Oh, Supreme One adorned with a hundred blessings, may you expound the Dharma and break through the net of doubts. Who wishes to uphold the teachings of the World Honored One, for whom will the Tathagata show a smile? May we hear the Buddha's skillful teachings, with a subtle voice possessing eight merits, first attaining the path of goodness ourselves, and then guiding all sentient beings. Such is the subtle Dharma of the Sugata (善逝), that the Buddha's children can abide in it, the Buddha's seed will not be cut off, and will surely abide in the world for a long time.

At that time, the World Honored One replied to the venerable Asvajit (馬勝) with a verse:

Asvajit, you ask about the light of my smile today, I do this for the benefit of all beings in the world. The merit you have gained matches your aspiration, and this merit is immeasurable and inexhaustible. A wise person can ask at the right time, thus greatly benefiting all beings. You and all the assembly, listen with joy and one mind to what I say. These pure heavenly beings have no doubts about my teachings. All are joyful and have pure faith, and praise my merits with verses. These heavenly beings in the past offered to billions of nayuta (那由他) Buddhas, and also asked about this principle before those Buddhas, and gained understanding without doubt in all dharmas. Because of their past causes and conditions, they now praise me with verses, and also with pure hearts praise all the Tathagatas of the Bhadrakalpa (賢劫). In the Utpalakalpa (優波羅劫), the mighty Narayana (那羅延) will attain Buddhahood, teaching countless nayuta beings, and guiding them into the city of Nirvana. When these great sages attain Buddhahood, what they obtain...

名稱甚微妙，　我今為汝說彼佛，　　一心寂靜善諦聽。　同其劫中悉作佛，　　號曰法幢等正覺，　咸皆救度不思議，　　那由他眾入涅槃。　彼諸如來滅度已，　　焚身廣佈諸舍利，　以此舍利皆起塔，　　遍滿佛剎如散花。　爾時一切佛舍利，　　各各皆悉廣流佈，　彼佛一一涅槃后，　　咸皆饒益於世間。　不思那由眾生輩，　　供養彼佛舍利已，　當得甘露妙涅槃，　　三世諸佛之所贊。　若有稱彼諸佛名，　　所獲微妙勝善根，　當得成就有學道，　　值佛轉獲殊勝果。　猶如無量難思眾，　　皆於我所種善根，　欣喜信樂清凈心，　　當得值遇彌勒佛。　如是彼佛聲聞眾，　　從佛復至諸佛所，　常得值佛入眾會，　　皆由供養彼舍利。」　得聞如斯佛語已，　　一切大眾生希有，　勝妙功德有威神，　　遍凈諸天清信士，　及諸大眾普欣喜，　　悉皆流注向菩提，　得知如來大勢力，　　咸各頂禮世尊足。

大寶積經卷第六十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六十九

北齊三藏那連提耶舍譯

菩薩見實會第十六之九廣果天授記品第二十二

爾時八億廣果諸天，見諸阿修羅、伽樓羅、龍

【現代漢語翻譯】現代漢語譯本他們的名號非常微妙，我現在為你們講述那些佛陀，請一心寂靜地仔細聽。在同一個劫數中，他們都成佛，名號都叫做法幢等正覺（法幢：佛的智慧如旗幟般，能引導眾生；等正覺：與佛同等的覺悟），他們都救度了無數不可思議的眾生，使得那由他（那由他：數量單位，表示極大的數目）眾生進入涅槃。那些如來佛滅度之後，焚燒遺體，廣泛散佈他們的舍利（舍利：佛陀或高僧圓寂後遺留的遺骨或遺物），用這些舍利建造佛塔，遍佈整個佛剎（佛剎：佛所教化的世界），如同散落的花朵。那時，一切佛的舍利，都各自廣泛地流佈開來，那些佛陀一一涅槃之後，都普遍利益著世間。無數不可思議的眾生，供養那些佛的舍利之後，將獲得甘露般的微妙涅槃，這是三世諸佛都讚歎的。如果有眾生稱念那些佛的名號，所獲得的微妙殊勝的善根，將能成就修行者的道業，值遇佛陀，轉而獲得更殊勝的果報。猶如無數難以思量的眾生，都在我這裡種下了善根，他們以歡喜、信樂、清凈的心，將能值遇彌勒佛（彌勒佛：未來佛，將在釋迦牟尼佛之後成佛）。像這樣，那些佛的聲聞弟子（聲聞：聽聞佛法而修行的弟子），從佛陀那裡又到其他佛陀那裡，常常能夠值遇佛陀，進入法會，這都是因為供養那些舍利的緣故。聽聞了這樣的佛語之後，一切大眾都感到稀有難得，這些殊勝微妙的功德具有威神之力，遍凈諸天（遍凈天：色界天之一）和清信士，以及所有大眾都普遍歡喜，都一心向往菩提（菩提：覺悟的智慧），得知如來佛的偉大力量，都各自頂禮世尊的足。

《大寶積經》卷第六十八大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第六十九

北齊三藏那連提耶舍譯

菩薩見實會第十六之九廣果天授記品第二十二

那時，八億廣果諸天（廣果天：色界天之一），看見阿修羅（阿修羅：一種神道眾生）、伽樓羅（伽樓羅：一種神鳥）、龍

【English Translation】 English version Their names are extremely subtle, I will now speak of those Buddhas for you, listen attentively with a focused and peaceful mind. In the same kalpa (kalpa: an extremely long period of time), they all became Buddhas, Their names were all called Dharma Banner Samyak-sambuddha (Dharma Banner: the Buddha's wisdom is like a banner, guiding sentient beings; Samyak-sambuddha: perfect enlightenment equal to the Buddha's), They all saved countless inconceivable beings, Causing nayuta (nayuta: a unit of large number) beings to enter Nirvana. After those Tathagatas (Tathagata: one of the titles of a Buddha) passed into Nirvana, They cremated their bodies and widely distributed their relics (relics: the remains or objects left behind after the cremation of a Buddha or a high monk), Using these relics, they built pagodas, Which were spread throughout the Buddha-ksetra (Buddha-ksetra: the world where a Buddha teaches), like scattered flowers. At that time, all the Buddha's relics, Were each widely distributed, After each of those Buddhas passed into Nirvana, They all universally benefited the world. Countless inconceivable beings, After making offerings to those Buddha's relics, Will attain the nectar-like wonderful Nirvana, Which is praised by all the Buddhas of the three times. If there are beings who recite the names of those Buddhas, The subtle and supreme roots of goodness they obtain, Will enable them to achieve the path of a practitioner, Encounter the Buddha, and in turn, obtain even more supreme results. Like countless immeasurable beings, Who have all planted roots of goodness with me, With joyful, faithful, and pure minds, They will encounter Maitreya Buddha (Maitreya Buddha: the future Buddha, who will become a Buddha after Shakyamuni Buddha). Like this, those Buddhas' Sravaka disciples (Sravaka: disciples who practice by listening to the Buddha's teachings), From the Buddha, they went to other Buddhas, They were always able to encounter the Buddhas and enter the Dharma assemblies, All because of making offerings to those relics. After hearing these words of the Buddha, All the great assembly felt it was rare and difficult to encounter, These supreme and wonderful merits have divine power, The Pure Heavens (Pure Heavens: one of the heavens in the Form Realm) and the faithful lay practitioners, And all the great assembly were universally joyful, They all wholeheartedly aspired to Bodhi (Bodhi: the wisdom of enlightenment), Knowing the great power of the Tathagata, They all bowed down at the feet of the World Honored One.

The Maharatnakuta Sutra, Volume 68 Taisho Tripitaka Volume 11, No. 0310, The Maharatnakuta Sutra

The Maharatnakuta Sutra, Volume 69

Translated by Tripitaka Narendrayasas of Northern Qi

Chapter 22, The Prediction of the Fruit of the Wide Heavens, the Ninth of the Sixteenth Assembly on the Bodhisattva's Seeing Reality

At that time, eight hundred million Wide Heavens (Wide Heavens: one of the heavens in the Form Realm), saw the Asuras (Asuras: a kind of divine being), Garudas (Garudas: a kind of divine bird), and Nagas (Nagas: a kind of serpent-like divine being)

及龍女、鳩槃茶、乾闥婆、夜叉、緊那羅、摩睺羅伽、訶羅伽阇天、四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵摩天、光音天、遍凈天等供養如來，聞授記已，欣喜踴躍皆得稱心，入一一法門，從一一法門見無量法門，於一切法門得無量辯、不斷辯、相應辯、解脫辯、無著辯、無礙辯、微細辯、甚深辯、種種辯、美妙辯、相續辯。于諸辯才皆悉知已，于如來所敬信尊重而作是言：「世尊！有陀羅尼名無量門，若有菩薩修集是陀羅尼者，當知得彼不斷辯等，於一切境界中心不迷惑。是諸境界無有一法非陀羅尼，是菩薩摩訶薩得是陀羅尼時，于諸法中悉得陀羅尼解辯才無礙。若菩薩住是無量法門陀羅尼時，於五陰入、十二入入、十八界入，于諸根入、四諦入、十二因緣入，于眾生入及非眾生入，于有入非有入，于取相入非取相入，于依入非依入，于空入，於我入，于相入非相入，于愿入非愿入，于有為入無為入，如是一切處得不壞辯才。是菩薩于陰入中得陀羅尼，所謂色陰者即非成就。何以故？無有少色法得成就者。何以故？地地界性非成就。如是水火風界性亦非成就。何以故？地性離故，若法無體性是名非成就。如是水火風性自離故，以法無體性是故非成就。如是色非成就，以非成就故不可說名

過去現在及以未來。何以故？色非有法故，是故不可得。若色不生者即是不滅，以不生滅故即不可說。復有如是說，所有過去色現在未來色，此等和合名為色陰，其色體性亦不可得，何有過去現在未來？是故色陰非是可說。受想行識亦復如是，是故陰入即是陀羅尼入。以陀羅尼入故，陰不可得。以陰不可得故，陀羅尼亦不可得。以陀羅尼入不可得，唯是但名但用但假，但是世俗，但是言說，但是施設，非陰非色亦非色入，亦非陀羅尼體性可得。何以故？所謂陰等非是作法，以非作法故無有積聚，以積聚故得名為陰。譬如世間多物積聚，假名城屋舍宅殿堂、重閣樓闕窗牖欄楯、城壁女墻卻敵寮孔，週迴具足名之為城。彼色性即不可得無有積聚，以無積聚故即便無色亦無色陰。受想行識亦復如是，性不可得無有積聚，以無積聚故即便無識亦無識陰。彼諸陰入應如是知。

「彼眼入者是誰入？謂苦入。何者是眼？謂清凈四大所造色名為眼。何等是四大？謂清凈地界水火風界。彼凈地界性自離故，以法體不可得，彼即非成就。如是清凈水火風界體性自離，以法體不可得，彼即非成就。如是眼入非成就，是故不可說言過去現在未來。何以故？眼入非物。以非物故不生不滅，若不生滅者即是不可說。如是眼不生滅，入亦不生

【現代漢語翻譯】現代漢語譯本過去、現在以及未來（的色陰），為什麼呢？因為色不是實有的法，所以不可得。如果色不生起，那就是不滅的，因為不生不滅，所以不可說。還有這樣的說法，所有過去的色、現在的色、未來的色，這些合在一起稱為色陰，它的體性也是不可得的，哪裡有什麼過去、現在、未來呢？所以色陰不是可以說的。受、想、行、識也是這樣，所以陰、入就是陀羅尼入。因為是陀羅尼入，所以陰不可得。因為陰不可得，所以陀羅尼也不可得。因為陀羅尼入不可得，所以只是假名、假用、假立，只是世俗的說法，只是言說，只是施設，不是陰，不是色，也不是色入，也不是陀羅尼的體性可以得到。為什麼呢？所謂的陰等不是造作之法，因為不是造作之法，所以沒有積聚，因為積聚才被叫做陰。譬如世間很多東西積聚在一起，就假名為城、房屋、宅院、殿堂、重閣、樓闕、窗戶、欄桿、城墻、女墻、箭樓、孔洞，周圍完備就叫做城。那色的體性是不可得的，沒有積聚，因為沒有積聚，所以就沒有色，也沒有色陰。受、想、行、識也是這樣，體性不可得，沒有積聚，因為沒有積聚，所以就沒有識，也沒有識陰。那些陰、入應該這樣理解。「那個眼入是誰的入？是苦的入。什麼是眼？是清凈的四大所造的色，叫做眼。什麼是四大？是清凈的地界、水界、火界、風界。那清凈的地界，它的體性是自離的，因為法的體性不可得，所以它不是成就的。像這樣，清凈的水界、火界、風界，它們的體性也是自離的，因為法的體性不可得，所以它們也不是成就的。像這樣，眼入不是成就的，所以不能說過去、現在、未來。為什麼呢？眼入不是實物。因為不是實物，所以不生不滅，如果不生不滅，那就是不可說的。像這樣，眼不生滅，入也不生滅。

【English Translation】 English version The past, present, and future (of the rupa skandha), why is that? Because rupa is not a real dharma, therefore it is unattainable. If rupa does not arise, then it is not extinguished, and because it neither arises nor is extinguished, it is inexpressible. Furthermore, it is said that all past rupa, present rupa, and future rupa, these combined are called the rupa skandha, and its nature is also unattainable. Where is there any past, present, or future? Therefore, the rupa skandha is not something that can be spoken of. Vedana, samjna, samskara, and vijnana are also like this, therefore the skandhas and ayatanas are the dharani-ayatanas. Because they are dharani-ayatanas, the skandhas are unattainable. Because the skandhas are unattainable, the dharani is also unattainable. Because the dharani-ayatanas are unattainable, they are merely nominal, functional, and provisional; they are merely worldly conventions, merely speech, merely designations, not skandhas, not rupa, nor rupa-ayatanas, nor is the nature of dharani attainable. Why is that? The so-called skandhas, etc., are not created dharmas, and because they are not created dharmas, there is no accumulation. It is because of accumulation that they are called skandhas. For example, in the world, many things are accumulated, and they are provisionally called a city, houses, residences, palaces, multi-storied pavilions, towers, windows, railings, city walls, parapets, watchtowers, and loopholes. When they are complete all around, they are called a city. The nature of that rupa is unattainable, there is no accumulation, and because there is no accumulation, there is no rupa, nor is there a rupa skandha. Vedana, samjna, samskara, and vijnana are also like this, their nature is unattainable, there is no accumulation, and because there is no accumulation, there is no vijnana, nor is there a vijnana skandha. Those skandhas and ayatanas should be understood in this way. 「That eye-ayatana, whose ayatana is it? It is the ayatana of suffering. What is the eye? It is the rupa created by the pure four great elements, called the eye. What are the four great elements? They are the pure earth element, water element, fire element, and wind element. That pure earth element, its nature is self-separated, and because the nature of dharma is unattainable, it is not accomplished. Likewise, the pure water element, fire element, and wind element, their natures are also self-separated, and because the nature of dharma is unattainable, they are also not accomplished. Likewise, the eye-ayatana is not accomplished, therefore it cannot be said to be past, present, or future. Why is that? The eye-ayatana is not a real thing. Because it is not a real thing, it neither arises nor is extinguished, and if it neither arises nor is extinguished, then it is inexpressible. Likewise, the eye does not arise or extinguish, and the ayatana also does not arise or extinguish.

滅，以不生滅故即是不可說。應當如是知。唯是但名但用但假，但是世俗，但是言說。彼名名體亦離自性。何以故？無有一法得名為眼、名為入、名為苦。以名不可得，是故眼入亦不可得，以眼不可得即是陀羅尼入。是陀羅尼入亦不可得。何以故？性自離故，但名但用但假施設世俗言說。如是以眼入入得陀羅尼，得陀羅尼已便得辯才。當知耳鼻舌身意色聲香味觸法亦皆如是。

「于彼界入得陀羅尼眼，眼體不可得、界體不可得。何以故？眼離眼性故、界離界性故。以法體不可得，彼即非物。以非物故即非成就，非成就者不生不滅，以不生滅故彼即非過去非現在非未來，但名但用但假，但世俗，但言說，但施設。彼名離名自性乃至施設，亦離施設自性。若法無自性不可得者即是非物，以非物故即非成就，非成就者即非生滅，以不生滅故彼即非過去非現在非未來。若於三世所不攝者，彼名即非相亦非想、非用、非假、非有為、非可說、非來非去、非可為他說、非可顯示、非可知非可識、非黑非白，非窟宅離窟宅故，非至非可至故，非得非可得故，非證非可證故，非凡夫亦非凡夫地，非聲聞亦非聲聞地，非緣覺亦非緣覺地，非菩薩亦非菩薩地，非佛亦非佛地，非地亦非非地。此即是真如、不異如、非非如，寂滅無相，

【現代漢語翻譯】現代漢語譯本：

滅，因為不生不滅的緣故，所以是不可說的。應當這樣理解。這僅僅是名稱、作用、假借，只是世俗的，只是言說。這些名稱的本體也離開了自性。為什麼呢？沒有一種法可以被稱為眼、稱為入、稱為苦。因為名稱不可得，所以眼入也不可得，因為眼不可得，所以就是陀羅尼入。這個陀羅尼入也是不可得的。為什麼呢？因為它的自性本來就離開了，只是名稱、作用、假借施設的世俗言說。像這樣，通過眼入而得到陀羅尼，得到陀羅尼后就得到辯才。應當知道，耳、鼻、舌、身、意、色、聲、香、味、觸、法也都是如此。

在那個界入中得到陀羅尼的眼，眼的本體不可得，界的本體也不可得。為什麼呢？因為眼離開了眼的自性，界離開了界的自性。因為法的本體不可得，所以它就不是實物。因為它不是實物，所以就不是成就，不是成就的就不生不滅，因為不生不滅，所以它就不是過去、不是現在、不是未來，只是名稱、作用、假借，只是世俗，只是言說，只是施設。這些名稱離開了名稱的自性，乃至施設，也離開了施設的自性。如果法沒有自性，不可得，那就是非實物，因為是非實物，所以就不是成就，不是成就的就不是生滅，因為不生滅，所以它就不是過去、不是現在、不是未來。如果不在三世所攝，那麼這個名稱就不是相，也不是想，不是作用，不是假借，不是有為，不是可說，不是來，不是去，不是可以為他人說，不是可以顯示，不是可知，不是可識，不是黑，不是白，不是窟宅，因為離開了窟宅，不是至，不是可至，不是得，不是可得，不是證，不是可證，不是凡夫，也不是凡夫地，不是聲聞，也不是聲聞地，不是緣覺，也不是緣覺地，不是菩薩，也不是菩薩地，不是佛，也不是佛地，不是地，也不是非地。這就是真如（tathātā），不異如，非非如，寂滅無相。

【English Translation】 English version:

Extinction, because of non-arising and non-extinction, is therefore inexpressible. It should be understood in this way. It is merely a name, a function, a provisional designation, merely conventional, merely a verbal expression. The essence of these names is also devoid of self-nature. Why? There is no dharma that can be called an eye, called an entrance, called suffering. Because a name is unattainable, therefore the eye-entrance is also unattainable. Because the eye is unattainable, it is therefore the dharani (dhāraṇī, a mnemonic device, a type of Buddhist incantation) entrance. This dharani entrance is also unattainable. Why? Because its nature is inherently separate, it is merely a name, a function, a provisional designation, a conventional expression. In this way, through the eye-entrance, one attains dharani, and having attained dharani, one then attains eloquence. It should be known that the ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and dharma are all like this.

In that realm-entrance, the eye that attains dharani, the essence of the eye is unattainable, and the essence of the realm is unattainable. Why? Because the eye is separate from the eye's self-nature, and the realm is separate from the realm's self-nature. Because the essence of dharma is unattainable, it is therefore not a thing. Because it is not a thing, it is therefore not an accomplishment. That which is not an accomplishment does not arise or cease. Because it does not arise or cease, it is therefore not past, not present, not future, but merely a name, a function, a provisional designation, merely conventional, merely a verbal expression, merely a designation. These names are separate from the self-nature of names, and even designations are separate from the self-nature of designations. If a dharma has no self-nature and is unattainable, then it is not a thing. Because it is not a thing, it is therefore not an accomplishment. That which is not an accomplishment is not arising or ceasing. Because it does not arise or cease, it is therefore not past, not present, not future. If it is not included in the three times, then this name is neither a characteristic nor a thought, not a function, not a provisional designation, not conditioned, not expressible, not coming, not going, not something that can be spoken to others, not something that can be shown, not knowable, not cognizable, not black, not white, not a dwelling, because it is separate from a dwelling, not arriving, not able to arrive, not attained, not able to be attained, not realized, not able to be realized, not an ordinary person, nor the ground of an ordinary person, not a śrāvaka (a disciple who hears the teachings), nor the ground of a śrāvaka, not a pratyekabuddha (a solitary enlightened one), nor the ground of a pratyekabuddha, not a bodhisattva (one who seeks enlightenment for all beings), nor the ground of a bodhisattva, not a Buddha, nor the ground of a Buddha, not a ground, nor not a ground. This is thusness (tathātā), not different from thusness, not not-thusness, tranquil and without characteristics.

但用但假。謂如來者，但世俗故說名如來，非第一義有如來也。何以故？彼法不可得，故無如來。于彼界入，應當入如是眼耳鼻舌身意界法界意識界。如是一切余界亦應知，應當如是廣入法界。

「世尊！彼法界說言陰時，而不壞彼法界本性。說言入時、說言界時、說言四諦時、說言十二因緣時，亦不壞本法界體性。彼法界隨所說處，一切諸法建立名字，皆不壞彼法界體性。世尊！譬如地界隨其所在作異名字，而不壞彼本地界性。世尊！如是法界隨其所在作異名字，亦復不壞法界本性。如是水火風界亦復如是。世尊！譬如虛空隨其所在差別異用，而不壞彼虛空體性。世尊！如是法界隨其所在差別名用，而不壞彼法界體性。世尊！入諸根時即是入法界。言諸根者，所謂眼根耳根鼻根舌根身根意根、男根女根命根、樂根苦根喜根憂根舍根、信根精進根念根定根慧根、未知欲知根、知根知己根。彼眼眼體不可得根，根體不可得。何以故？是眼離眼自性故。以法無體性彼即非物，以非物故即非成就，非成就者彼即不生，若不生者即是不滅，以不生滅故不可說言彼是過去現在未來。若於三世中不生滅者，彼即非眼亦非眼根，云何有用？應如是知。世尊！譬如空拳虛誑無物，但有名字乃至言說，于第一義中空拳亦無。如是眼

【現代漢語翻譯】現代漢語譯本：只是假借施設。所謂如來，只是爲了世俗的緣故才說名為如來，並非在第一義諦上真有如來。為什麼呢？因為那個法是不可得的，所以沒有如來。對於那個界的進入，應當這樣進入眼界、耳界、鼻界、舌界、身界、意界、法界、意識界。像這樣，一切其餘的界也應當知道，應當這樣廣泛地進入法界。世尊！當說法界稱為陰時，並沒有破壞那個法界的本性。當說進入時、當說界時、當說四諦時、當說十二因緣時，也沒有破壞本法界的體性。那個法界無論在什麼地方被說，一切諸法建立名字，都沒有破壞那個法界的體性。世尊！譬如地界無論在什麼地方被賦予不同的名字，都沒有破壞它本地界的性質。世尊！像這樣，法界無論在什麼地方被賦予不同的名字，也沒有破壞法界的本性。水界、火界、風界也是這樣。世尊！譬如虛空無論在什麼地方有不同的作用，都沒有破壞虛空的體性。世尊！像這樣，法界無論在什麼地方有不同的名稱和作用，都沒有破壞法界的體性。世尊！進入諸根時就是進入法界。所說的諸根，就是眼根、耳根、鼻根、舌根、身根、意根、男根、女根、命根、樂根、苦根、喜根、憂根、舍根、信根、精進根、念根、定根、慧根、未知欲知根、知根、知己根。那個眼睛，眼睛的本體是不可得的，根的本體也是不可得的。為什麼呢？因為這個眼睛離開了眼睛的自性。因為法沒有自體性，它就不是實物，因為不是實物，所以就不是成就，不是成就的它就不生，如果不生，那就是不滅，因為不生不滅，所以不能說它是過去、現在、未來。如果在三世中不生不滅，它就不是眼睛，也不是眼根，怎麼會有用呢？應當這樣理解。世尊！譬如空拳，虛假不實，沒有實物，只是有名字乃至言說，在第一義諦中，空拳也是沒有的。像這樣，眼睛

【English Translation】 English version: They are merely provisional designations. The term 'Tathagata' (如來, Thus Come One) is used only for the sake of worldly convention; in the ultimate sense, there is no Tathagata. Why is this so? Because that dharma (法, teaching, phenomenon) is unattainable, hence there is no Tathagata. Regarding the entry into that realm, one should enter into the realms of eye, ear, nose, tongue, body, mind, the realm of dharma, and the realm of consciousness. Likewise, all other realms should be understood, and one should thus extensively enter the realm of dharma. World Honored One! When the realm of dharma is spoken of as aggregates (陰, skandhas), it does not destroy the inherent nature of that realm of dharma. When speaking of entry, when speaking of realms, when speaking of the Four Noble Truths, when speaking of the Twelve Links of Dependent Origination, it also does not destroy the inherent nature of the realm of dharma. Wherever that realm of dharma is spoken of, the establishment of names for all dharmas does not destroy the inherent nature of that realm of dharma. World Honored One! Just as the earth element, wherever it is, is given different names, but it does not destroy its inherent nature as the earth element. World Honored One! Likewise, the realm of dharma, wherever it is, is given different names, but it does not destroy the inherent nature of the realm of dharma. The water, fire, and wind elements are also like this. World Honored One! Just as space, wherever it is, has different functions, but it does not destroy the inherent nature of space. World Honored One! Likewise, the realm of dharma, wherever it is, has different names and functions, but it does not destroy the inherent nature of the realm of dharma. World Honored One! Entering the sense faculties is entering the realm of dharma. The sense faculties are the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, male faculty, female faculty, life faculty, pleasure faculty, pain faculty, joy faculty, sorrow faculty, equanimity faculty, faith faculty, effort faculty, mindfulness faculty, concentration faculty, wisdom faculty, the faculty of 'I will know the unknown', the faculty of knowing, and the faculty of 'I have known'. That eye, the essence of the eye is unattainable, and the essence of the faculty is unattainable. Why is this so? Because this eye is devoid of its own nature. Because dharma has no inherent nature, it is not a thing; because it is not a thing, it is not an accomplishment; that which is not an accomplishment does not arise; if it does not arise, then it does not cease. Because it does not arise or cease, it cannot be said to be past, present, or future. If it does not arise or cease in the three times, then it is neither an eye nor an eye faculty, so how can it be useful? It should be understood in this way. World Honored One! It is like an empty fist, false and unreal, without substance, but only with a name and speech. In the ultimate sense, even an empty fist does not exist. Likewise, the eye

及眼根，猶如空拳，虛妄非實而現虛相誑惑凡夫，但有名字乃至言說。于第一義，眼及眼根俱不可得。如是世尊得一切智已，為度眾生故說名為根。彼等諸根于第一義，性自離故根體皆空。其法體空者用亦虛妄，非有非實誑惑凡愚，離自性故不生不滅，不生滅者不得說言彼是過去現在未來。若於三世中無者彼即無名無相，非可說非可為他說、非生非可生、非已知非當知、非已聞非當聞、非識非可識、非已證非當證、非已得非當得、非已見非當見、非已到非當到。何以故？彼非有故。世尊！譬如有人于其夢中受樂喜笑囈語遊戲。是人爾時從寐寤已，憶念夢中受樂遊戲，念已求之不見不得。何以故？彼人夢中受樂喜笑囈語遊戲尚自無實，何況寤時若見若得，無有是處。世尊！如是諸根猶如夢中受樂遊戲實不可得。如是一切諸法體性亦不可得，以不可得故不可說言彼是過去現在未來。若於三世中不可得者，彼即不可說。一切諸根當如是知。

「世尊！若入法界即入一切法，入一切法即是入法界。世尊！入四諦法即是入法界。何等為四？謂苦集滅道。世尊亦說一切諸法皆悉是空，非眾生、非命、非福伽羅、非想非相。我等於此法中無有疑慮。世尊！以無眾生故亦復無苦。何以故？眾生無處苦諦亦無，以無苦故集諦亦無。

【現代漢語翻譯】現代漢語譯本以及眼根（眼睛的感知能力），就像空拳一樣，虛妄不實，顯現虛假的表象來迷惑凡夫，僅僅有名稱乃至言說。在第一義諦（究竟真理）上，眼睛和眼根都不可得。世尊（佛陀）證得一切智（對一切事物真相的智慧）后，爲了度化眾生，才說有『根』這個名稱。這些根在第一義諦上，其自性是空寂的，所以根的本體都是空無的。其法體是空性的，其作用也是虛妄的，既非有也非實，迷惑愚癡的凡夫，因為遠離了自性，所以不生不滅。不生滅的就不能說它是過去、現在、未來。如果在三世（過去、現在、未來）中都不存在，那麼它就是無名無相的，不可說，不可為他人說，非生，非可生，非已知，非當知，非已聞，非當聞，非識，非可識，非已證，非當證，非已得，非當得，非已見，非當見，非已到，非當到。為什麼呢？因為它本來就不存在。世尊！譬如有人在夢中享受快樂，歡笑，說夢話，玩耍。這個人從睡夢中醒來后，回憶夢中享受快樂和玩耍的情景，回憶之後去尋找，卻找不到也得不到。為什麼呢？因為這個人夢中享受快樂、歡笑、說夢話、玩耍尚且沒有真實性，更何況醒來時想要見到或得到，這是不可能的。世尊！就像這樣，諸根就像夢中享受快樂和玩耍一樣，實際上是不可得的。一切諸法的體性也是不可得的，因為不可得，所以不能說它是過去、現在、未來。如果在三世中都不可得，那麼它就是不可說的。一切諸根都應當這樣理解。世尊！如果進入法界（宇宙萬法的真實本性），就進入了一切法；進入一切法，就是進入法界。世尊！進入四諦法（苦、集、滅、道）就是進入法界。什麼是四諦呢？就是苦、集、滅、道。世尊也說一切諸法都是空性的，不是眾生（有情生命），不是命（壽命），不是福伽羅（補特伽羅，個體），不是想（念頭），不是相（表象）。我們對於這個法沒有疑惑。世尊！因為沒有眾生，所以也沒有苦。為什麼呢？因為眾生不存在，苦諦也就不存在；因為沒有苦，集諦（苦的根源）也就不存在。

【English Translation】 English version And the eye-faculty (the ability to perceive with the eyes), is like an empty fist, unreal and illusory, appearing as a false image to deceive ordinary beings, having only a name and even words. In the ultimate truth (paramartha), neither the eye nor the eye-faculty can be obtained. After the World Honored One (Buddha) attained all-knowing wisdom (sarvajna), he spoke of 『faculties』 to liberate sentient beings. These faculties, in the ultimate truth, are inherently empty, so the essence of the faculties is all empty. If the essence of the dharma is empty, its function is also illusory, neither existent nor real, deceiving foolish ordinary beings. Because it is separate from self-nature, it neither arises nor ceases. That which neither arises nor ceases cannot be said to be past, present, or future. If it does not exist in the three times (past, present, future), then it is nameless and formless, cannot be spoken of, cannot be spoken of to others, is not born, cannot be born, is not known, cannot be known, is not heard, cannot be heard, is not cognized, cannot be cognized, is not realized, cannot be realized, is not attained, cannot be attained, is not seen, cannot be seen, is not reached, cannot be reached. Why? Because it does not exist. World Honored One! For example, a person in a dream enjoys pleasure, laughs, talks in his sleep, and plays. When this person awakens from sleep, he remembers the pleasure and play he enjoyed in the dream. After remembering, he seeks it but cannot find or obtain it. Why? Because the pleasure, laughter, sleep-talking, and play that this person experienced in the dream are not real, let alone seeing or obtaining them when awake, which is impossible. World Honored One! Just like this, the faculties are like enjoying pleasure and play in a dream, and are actually unobtainable. The essence of all dharmas is also unobtainable. Because it is unobtainable, it cannot be said to be past, present, or future. If it is unobtainable in the three times, then it is unspeakable. All faculties should be understood in this way. World Honored One! If one enters the dharma-realm (the true nature of all phenomena), one enters all dharmas; entering all dharmas is entering the dharma-realm. World Honored One! Entering the Four Noble Truths (duhkha, samudaya, nirodha, marga) is entering the dharma-realm. What are the four? They are suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering. World Honored One also said that all dharmas are empty, not sentient beings (sattva), not life (jiva), not pudgala (individual), not thought (samjna), not form (rupa). We have no doubt about this dharma. World Honored One! Because there are no sentient beings, there is also no suffering. Why? Because sentient beings do not exist, the truth of suffering also does not exist; because there is no suffering, the truth of the origin of suffering (samudaya) also does not exist.

何以故？無如是因而無果者。

「世尊！以無集故滅諦亦無。何以故？無集諦故亦無斷集，以無滅故道諦亦無。何以故？無有是道不斷集者。

「世尊！道果者謂是滅諦。彼煩惱不可得斷，煩惱滅亦不可得。以滅不可得故道亦不可得，無有如是道而無其果。此四聖諦但是分別虛妄非有。以非有故，不可說言過去現在及以未來。若於三世中不可得者，彼即非生非滅、非相非想、非設非可設、非示非可示、非顯非可顯、非語言非可語言、非言辭非可言詞、非說非可說、非見非可見、非知非可知、非識非可識、非測非可測、非達非可達、非到非可到、非得非可得、非聞非可聞、非見非可見、非對非可對、非證非可證、非白非黑、非明非暗、非去非來、非淺非深、非清非濁、非畏非安、非縛非解、非憎非愛、非煩惱非清凈、非智非非智、非路非非路、非壞非非壞、非攝受非非攝受、非生死非非生死、非可得非不可得、非眾生非非眾生、非命非非命、非壽者非非壽者、非我非非我、非物非非物、非空非不空、非相非非相、非愿非不願、非依非不依、非有為非無為、非斷非常、非邪非正、非實非妄、非妄想非非妄想、非處非非處、非宅非非宅、非知非不知、非舍非修、非生死非涅槃、非覺非不覺、非凡夫境界、非聲聞

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為沒有像這樣沒有因卻有果的情況。『世尊！因為沒有集諦，所以滅諦也不存在。為什麼呢？因為沒有集諦，所以也沒有斷除集諦，因為沒有滅諦，所以道諦也不存在。為什麼呢？因為沒有這樣的道可以不斷除集諦。『世尊！道果指的是滅諦。那些煩惱是無法被斷除的，煩惱的滅除也是無法得到的。因為滅除是無法得到的，所以道也是無法得到的，沒有這樣的道卻沒有它的結果。這四聖諦只是分別的虛妄，並非真實存在。因為不是真實存在，所以不能說過去、現在和未來。如果在三世中都無法得到，那麼它就不是生也不是滅，不是相也不是想，不是設立也不是可以設立的，不是顯示也不是可以顯示的，不是顯現也不是可以顯現的，不是語言也不是可以語言的，不是言辭也不是可以言辭的，不是說也不是可以說的，不是見也不是可以見的，不是知也不是可以知的，不是識也不是可以識的，不是測也不是可以測的，不是達也不是可以達的，不是到也不是可以到的，不是得也不是可以得的，不是聞也不是可以聞的，不是見也不是可以見的，不是對也不是可以對的，不是證也不是可以證的，不是白也不是黑，不是明也不是暗，不是去也不是來，不是淺也不是深，不是清也不是濁，不是畏懼也不是安穩，不是束縛也不是解脫，不是憎恨也不是愛，不是煩惱也不是清凈，不是智也不是非智，不是路也不是非路，不是壞也不是非壞，不是攝受也不是非攝受，不是生死也不是非生死，不是可得也不是不可得，不是眾生也不是非眾生，不是命也不是非命，不是壽者也不是非壽者，不是我也不是非我，不是物也不是非物，不是空也不是不空，不是相也不是非相，不是愿也不是不願，不是依也不是不依，不是有為也不是無為，不是斷也不是常，不是邪也不是正，不是實也不是妄，不是妄想也不是非妄想，不是處也不是非處，不是宅也不是非宅，不是知也不是不知，不是舍也不是修，不是生死也不是涅槃，不是覺也不是不覺，不是凡夫的境界，不是聲聞的境界。'

【English Translation】 English version: Why is that? Because there is no such thing as an effect without a cause. 'World Honored One! Because there is no origin of suffering (Samudaya Satya), the cessation of suffering (Nirodha Satya) also does not exist. Why is that? Because there is no origin of suffering, there is also no cessation of the origin of suffering, and because there is no cessation of suffering, the path to the cessation of suffering (Marga Satya) also does not exist. Why is that? Because there is no such path that does not cease the origin of suffering. 'World Honored One! The fruit of the path is said to be the cessation of suffering. Those afflictions cannot be eliminated, and the cessation of afflictions cannot be attained. Because cessation cannot be attained, the path also cannot be attained; there is no such path without its result. These Four Noble Truths are merely conceptual fabrications, not real. Because they are not real, it cannot be said that they exist in the past, present, or future. If they cannot be attained in the three times, then they are neither birth nor death, neither form nor thought, neither established nor can be established, neither shown nor can be shown, neither manifested nor can be manifested, neither language nor can be language, neither words nor can be words, neither spoken nor can be spoken, neither seen nor can be seen, neither known nor can be known, neither consciousness nor can be consciousness, neither measured nor can be measured, neither reached nor can be reached, neither arrived nor can be arrived, neither attained nor can be attained, neither heard nor can be heard, neither seen nor can be seen, neither confronted nor can be confronted, neither realized nor can be realized, neither white nor black, neither light nor dark, neither going nor coming, neither shallow nor deep, neither clear nor turbid, neither fear nor peace, neither bondage nor liberation, neither hatred nor love, neither affliction nor purity, neither wisdom nor non-wisdom, neither path nor non-path, neither destruction nor non-destruction, neither acceptance nor non-acceptance, neither birth and death nor non-birth and death, neither attainable nor unattainable, neither sentient being nor non-sentient being, neither life nor non-life, neither a person with a lifespan nor a person without a lifespan, neither self nor non-self, neither object nor non-object, neither emptiness nor non-emptiness, neither characteristic nor non-characteristic, neither wish nor non-wish, neither reliance nor non-reliance, neither conditioned nor unconditioned, neither annihilation nor permanence, neither wrong nor right, neither real nor unreal, neither delusion nor non-delusion, neither place nor non-place, neither dwelling nor non-dwelling, neither knowing nor not knowing, neither abandoning nor cultivating, neither birth and death nor Nirvana, neither awakening nor non-awakening, not the realm of ordinary people, not the realm of Sravakas.'

境界、非緣覺境界、非菩薩境界、非佛境界、非境界非非境界、非作非不作。如是入諦即是入法界，入法界已即得陀羅尼，得陀羅尼已即得辯才。

「入十二因緣即是入法界，無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣渴愛，渴愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，是眾苦大聚。如是無明滅則行滅，乃至憂悲苦惱滅眾苦大聚滅。世尊！彼無明無明體不可得。何以故？性自離故。若法無體性彼即非物，以非物故即非成就，非成就者非生非滅，非生滅者即非過去非現在非未來。若於三世中不可得者，無名無形無相無想亦非差別，唯是但名但假但用，但世俗，但言說，為教化一切凡夫眾生故。彼無明於第一義實不可得，不可得者即非差別用亦不可說。世尊！若是但名乃至但施設，彼即非實，唯是虛妄言說分別覺觀非定，但是戲論。彼無明若無自性者云何能生行？無明無故行亦不生。以不生故，彼即不老不病不死不流轉即不生。何以故？若不生者云何有老？以無老故乃至不生。若不生不死者，即是一切過現未來諸佛菩提，但世俗名字非第一義，所言無明即是菩提。當知諸有支亦復如是。如是入十二因緣，當知即是入於法界。世尊！如來不生，一切諸法亦不生，是故一切法即是如來。如

來不滅，一切諸法亦不滅，是故一切法即是如來。世尊！如來無相，一切諸法亦無相，是故一切法即是如來。略而言之，如是無相不可得，非垢非凈非愛非憎，法界不可識亦復不可知。世尊！真如者即是如來。一切諸法即是真如，是故一切法即是如來。世尊！實際者即是如來，一切諸法即是實際，是故一切法即是如來。世尊！隨所法中即有如來，于其法中即有一切法，是故一切法即是如來。世尊！若有人言如來得阿耨多羅三藐三菩提者，彼諸眾生是計著見。何以故？如來不二，菩提亦不二，不二者不能覺寤于不二。世尊！若復有人作如是言：『如來轉于無上法輪。』彼諸眾生是執著見。何以故？如來非進退。世尊！若復有人作如是言：『如來滅度無量眾生。』彼等一切皆是執見。何以故？一切諸法實無眾生，是故無有得滅度者。世尊！若復有人作如是言：『如來利益無量眾生。』彼等一切是取著見。何以故？如來不為利益眾生，亦復不為不利眾生出現於世。世尊！若復有人于未來世作如是言：『如來舍壽。』彼諸眾生皆是執見。何以故？法界無攝受亦無舍故。世尊！若復有人作如是言：『如來入于無餘涅槃界。』彼諸眾生是計著見。何以故？法界非生死亦非涅槃。世尊！若復有人於我所說法能決定知者，彼諸眾生於阿

【現代漢語翻譯】現代漢語譯本：不生不滅，一切諸法（dharma，指宇宙間一切事物和現象）也不生不滅，因此一切法即是如來（Tathagata，佛的稱號之一）。世尊（Bhagavan，佛的尊稱）！如來沒有相狀，一切諸法也沒有相狀，因此一切法即是如來。簡而言之，這樣的無相是不可得的，它既非污垢也非清凈，既非愛也非憎，法界（dharmadhatu，指宇宙萬法所依之界）不可識別，也無法認知。世尊！真如（tathata，指事物的真實本性）就是如來。一切諸法就是真如，因此一切法即是如來。世尊！實際（bhutakoti，指真實的邊際）就是如來，一切諸法就是實際，因此一切法即是如來。世尊！在任何法中都有如來，在那個法中就有一切法，因此一切法即是如來。世尊！如果有人說如來證得了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），那麼這些眾生就是執著于見解。為什麼呢？如來是不二的，菩提（bodhi，覺悟）也是不二的，不二的境界不能覺悟到不二。世尊！如果又有人說：『如來轉動了無上法輪（dharma-cakra，佛陀的教法）』，那麼這些眾生就是執著于見解。為什麼呢？如來沒有前進也沒有後退。世尊！如果又有人說：『如來度化了無量眾生』，那麼他們都是執著于見解。為什麼呢？一切諸法實際上沒有眾生，因此沒有被度化的人。世尊！如果又有人說：『如來利益了無量眾生』，那麼他們都是執著于見解。為什麼呢？如來不是爲了利益眾生而出現於世，也不是爲了不利於眾生而出現於世。世尊！如果又有人在未來世說：『如來捨棄了壽命』，那麼這些眾生都是執著于見解。為什麼呢？法界沒有接受也沒有捨棄。世尊！如果又有人說：『如來進入了無余涅槃界（nirvana，寂滅的境界）』，那麼這些眾生就是執著于見解。為什麼呢？法界既非生死也非涅槃。世尊！如果有人能真正理解我所說的法，那麼這些眾生對於阿耨多羅三藐三菩提就不會有疑惑。

【English Translation】 English version: There is no arising and no ceasing, and all dharmas (phenomena and things in the universe) also have no arising and no ceasing, therefore all dharmas are the Tathagata (one of the titles of the Buddha). Bhagavan (the Blessed One, a respectful title for the Buddha)! The Tathagata has no form, and all dharmas also have no form, therefore all dharmas are the Tathagata. In short, such formlessness is unattainable; it is neither defiled nor pure, neither love nor hate. The dharmadhatu (the realm of all dharmas) is neither recognizable nor knowable. Bhagavan! Suchness (tathata, the true nature of things) is the Tathagata. All dharmas are suchness, therefore all dharmas are the Tathagata. Bhagavan! The real limit (bhutakoti, the true boundary) is the Tathagata, all dharmas are the real limit, therefore all dharmas are the Tathagata. Bhagavan! In any dharma, there is the Tathagata, and in that dharma, there are all dharmas, therefore all dharmas are the Tathagata. Bhagavan! If someone says that the Tathagata has attained anuttara-samyak-sambodhi (supreme perfect enlightenment), then those beings are clinging to views. Why? The Tathagata is non-dual, and bodhi (enlightenment) is also non-dual; the non-dual cannot awaken to the non-dual. Bhagavan! If someone says, 'The Tathagata turns the unsurpassed dharma-cakra (the wheel of dharma, the Buddha's teachings),' then those beings are clinging to views. Why? The Tathagata neither advances nor retreats. Bhagavan! If someone says, 'The Tathagata has liberated countless beings,' then all of them are clinging to views. Why? In reality, all dharmas have no beings, therefore there is no one who is liberated. Bhagavan! If someone says, 'The Tathagata benefits countless beings,' then all of them are clinging to views. Why? The Tathagata does not appear in the world to benefit beings, nor does he appear to harm beings. Bhagavan! If someone in the future says, 'The Tathagata relinquishes his life span,' then those beings are clinging to views. Why? The dharmadhatu has neither acceptance nor relinquishment. Bhagavan! If someone says, 'The Tathagata enters the realm of nirvana (the state of cessation) without remainder,' then those beings are clinging to views. Why? The dharmadhatu is neither birth nor death, nor is it nirvana. Bhagavan! If someone can truly understand the dharma I have spoken, then those beings will have no doubt about anuttara-samyak-sambodhi. anuttara-samyak-sambodhi.

耨多羅三藐三菩提皆不退轉。世尊！假使法界有其變異，是諸善男子善女人能如是信者，必定當覺無上菩提無有變退。」

爾時八億廣果諸天於世尊所演說自己所證法已，頭面禮足，右繞三匝卻住一面，合掌而立，異口同聲以偈贊佛：

「敬禮善逝知法者，　　那羅延力大導師，　憐愍一切勝牟尼，　　方便示現於真實。　既自了知一切法，　　如實顯示諸世間，　稽首無量功德身，　　智慧最勝無上士。　如是真實微妙法，　　聖說相應無有異，　世尊無等大醫王，　　能令眾生法眼凈。　敷演八種真聖路，　　為得無上大菩提，　歸敬無量功德身，　　智慧最勝無上士。　顯示菩提正直道，　　畢定趣向大涅槃，　獲得無等勝菩提，　　寂滅安隱最堅固。　度脫多億那由他，　　輪迴生死苦眾生，　頂禮無量功德身，　　智慧最勝無上士。　觀察五陰悉空無，　　陰體畢竟不可得，　彼陰即體離諸觀，　　唯誑愚惑癡眾生。　凡夫於此悉被縛，　　猶如獼猴膠所粘，　智者於斯得解脫，　　遊行無礙如空風。　諸界即體性自空，　　一切智人如是說，　彼空亦空無自性，　　究竟求之不可得。　凡夫於此皆被縛，　　都由不知真實性，　智者觀察得解脫，　　于

【現代漢語翻譯】現代漢語譯本阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）皆不會退轉。世尊！即使法界（dharma-dhatu，宇宙萬法）發生變異，這些能夠如此相信的善男子、善女人，必定會覺悟無上菩提（anuttara-bodhi，無上覺悟），不會有任何退轉。」

當時，八億廣果天（Bṛhatphala，色界第四禪天）的天眾在世尊那裡演說了自己所證悟的法之後，頭面禮足，右繞佛三圈，然後退到一邊，合掌站立，異口同聲地用偈頌讚美佛：

『敬禮善逝（sugata，佛的稱號之一）知法者，那羅延（Nārāyaṇa，印度教神祇，此處喻佛）力大導師，憐憫一切的勝牟尼（Śākyamuni，釋迦牟尼佛），方便示現真實之理。既已自己了知一切法，如實地向世間顯示，稽首（qǐshǒu，佛教禮儀，以頭觸地）無量功德之身，智慧最勝的無上士。如此真實微妙的法，聖者所說相應而無差異，世尊是無與倫比的大醫王，能夠使眾生的法眼清凈。敷演八種真聖道（arya-marga，八正道），爲了獲得無上大菩提，歸敬無量功德之身，智慧最勝的無上士。顯示菩提正直之道，必定趣向大涅槃（mahā-nirvāṇa，究竟解脫），獲得無與倫比的殊勝菩提，寂滅安穩最堅固。度脫多億那由他（nayuta，數量單位，表示極多）輪迴生死苦的眾生，頂禮無量功德之身，智慧最勝的無上士。觀察五陰（pañca-skandha，構成人身的五種要素：色、受、想、行、識）都是空無，陰的本體畢竟不可得，這陰的本體是離一切觀想的，只是用來欺騙愚癡迷惑的眾生。凡夫因此都被束縛，就像獼猴被膠粘住一樣，智者因此得到解脫，無礙如同空中的風。諸界（dhātu，構成宇宙的要素）的本體自性是空，一切智人（sarvajña，佛的稱號）是這樣說的，這空也是空無自性，究竟尋求也是不可得的。凡夫因此都被束縛，都是因為不知道真實本性，智者觀察就能得到解脫，於此不再有任何執著。』

【English Translation】 English version 『They will not regress from anuttara-samyak-sambodhi (supreme perfect enlightenment). World Honored One! Even if there were a change in the dharma-dhatu (the realm of all phenomena), those good men and good women who can believe in this way will certainly awaken to anuttara-bodhi (supreme enlightenment) without any regression.』

At that time, eight billion devas (gods) from the Bṛhatphala (the fourth dhyana heaven in the realm of form) having expounded the dharma they had realized to the World Honored One, bowed their heads to his feet, circumambulated him three times to the right, and then stood to one side, with their palms joined, and praised the Buddha in unison with verses:

『Homage to the Sugata (the Well-Gone One, an epithet of the Buddha), the knower of the Dharma, the great guide with the strength of Nārāyaṇa (a Hindu deity, here used as a metaphor for the Buddha), the compassionate Śākyamuni (the sage of the Shakya clan), who skillfully reveals the truth. Having understood all dharmas himself, he truly reveals them to the world, I bow my head to the body of immeasurable merit, the supreme and unsurpassed being of wisdom. Such is the true and subtle Dharma, the words of the saints are consistent and without difference, the World Honored One is the incomparable great physician, who can purify the Dharma eye of sentient beings. He expounds the eight true noble paths (arya-marga, the Eightfold Path), for the sake of attaining supreme great bodhi, I return and pay homage to the body of immeasurable merit, the supreme and unsurpassed being of wisdom. He reveals the straight path of bodhi, which certainly leads to mahā-nirvāṇa (great liberation), having attained the incomparable supreme bodhi, the most firm and peaceful extinction. He liberates countless nayutas (a large number) of sentient beings from the suffering of the cycle of birth and death, I bow my head to the body of immeasurable merit, the supreme and unsurpassed being of wisdom. Observing that the five skandhas (the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) are all empty, the essence of the skandhas is ultimately unattainable, the essence of these skandhas is beyond all contemplation, it only deceives foolish and deluded beings. Ordinary people are all bound by this, like monkeys stuck to glue, the wise ones are liberated from this, unhindered like the wind in the sky. The essence of the dhatus (elements that constitute the universe) is inherently empty, this is what the sarvajña (all-knowing one, an epithet of the Buddha) says, this emptiness is also empty without self-nature, ultimately it cannot be found. Ordinary people are all bound by this, all because they do not know the true nature, the wise ones observe and attain liberation, and have no more attachment to it.』

其三界無所著。　諸入無體自空寂，　　一切智人如是說，　猶如空拳虛非實，　　誑惑愚癡眾生輩。　凡夫妄起取著心，　　皆由於法生疑惑，　墜落生死皆喪壞，　　猶如商人沒巨海。　彼等諸根性自空，　　畢竟推求不可得，　譬如鏡中現面像，　　其像無實畢竟空。　凡愚無智於此著，　　正由不知真實法，　猶如眾鳥入羅網，　　亦如淵中所釣魚。　眾生無體離生相，　　依真求之不可得，　譬如壁上彩畫像，　　究竟無實眾生性。　凡夫無智而取著，　　皆由不知真實義，　智者觀彼得解脫，　　猶如卵生出于㲉。　因緣生法悉無常，　　皆悉空寂離攀緣，　譬如夢中所受樂，　　非實誑惑癡凡夫。　愚無智慧為彼縛，　　由不思量妄分別，　智人觀察得解脫，　　猶如飛鳥出籠網。　如佛功德不思議，　　一切諸法亦如是，　諸法無相如牟尼，　　法體寂滅如涅槃。　諸法無依如如來，　　于其三界不取著，　是故所有成佛者，　　皆由得知此義故。　諸法無怖如世尊，　　不起自身及他想，　諸法難思如導師，　　唯佛能知導群生。　法無分別如善逝，　　非是凡夫心所行，　是諸如來妙境界，　　唯佛大聖能了知。　若有無智作是言，　　佛

【現代漢語翻譯】現代漢語譯本他們對三界（欲界、色界、無色界）沒有任何執著。諸入（眼、耳、鼻、舌、身、意六根）本身沒有實體，是空寂的，一切智者（佛）是這樣說的。就像空拳頭一樣，看起來有東西，實際上是虛假的，用來欺騙迷惑愚癡的眾生。凡夫俗子妄生執著之心，都是因為對佛法產生疑惑。他們因此墜入生死輪迴，最終走向毀滅，就像商人沉沒在巨大的海洋中一樣。他們的諸根（眼、耳、鼻、舌、身、意）的本性是空無的，最終追究起來是不可得的。就像鏡子中顯現的面容一樣，那個影像沒有實體，畢竟是空無的。愚蠢無知的人執著於此，正是因為不瞭解真實的佛法。就像眾鳥飛入羅網，也像深淵中被釣起的魚一樣。眾生沒有實體，沒有生相，依據真理去尋求是不可得的。就像墻壁上的彩色畫像一樣，眾生的本性究竟是虛無的。凡夫俗子因為無知而執著，都是因為不瞭解真實的意義。有智慧的人觀察到這些就能得到解脫，就像鳥從蛋殼中出來一樣。因緣所生的法都是無常的，都是空寂的，不依賴任何事物。就像夢中所感受到的快樂一樣，不是真實的，用來欺騙迷惑愚癡的凡夫。愚癡的人因為沒有智慧而被束縛，因為不思考而妄加分別。有智慧的人觀察到這些就能得到解脫，就像飛鳥飛出籠網一樣。佛的功德不可思議，一切諸法也是如此。諸法沒有相狀，就像牟尼（佛的稱號）一樣，法的本體寂靜，就像涅槃（不生不滅的境界）一樣。諸法沒有依靠，就像如來（佛的稱號）一樣，在三界中不執著任何事物。所以所有成就佛果的人，都是因爲了解這個道理。諸法沒有恐懼，就像世尊（佛的稱號）一樣，不產生自身和他人的想法。諸法難以思議，就像導師（佛的稱號）一樣，只有佛才能知道並引導眾生。法沒有分別，就像善逝（佛的稱號）一樣，不是凡夫的心所能理解的。這是諸如來（佛的稱號）的微妙境界，只有佛這樣的大聖人才能瞭解。如果有人無知地說，佛

【English Translation】 English version They are not attached to the three realms (the desire realm, the form realm, and the formless realm). The various entrances (the six senses: eyes, ears, nose, tongue, body, and mind) have no inherent substance and are empty and still, as the all-knowing one (Buddha) has said. It is like an empty fist, which appears to hold something but is actually false, deceiving and confusing foolish beings. Ordinary people falsely give rise to attachments, all because they have doubts about the Dharma (Buddhist teachings). They therefore fall into the cycle of birth and death, ultimately heading towards destruction, just like a merchant who sinks in a vast ocean. The nature of their senses (eyes, ears, nose, tongue, body, and mind) is empty, and ultimately, they cannot be found when sought. It is like the face reflected in a mirror; the image has no substance and is ultimately empty. Foolish and ignorant people are attached to this, precisely because they do not understand the true Dharma. It is like birds flying into a net, or like fish caught in a deep pool. Sentient beings have no substance and no appearance of birth; when sought according to truth, they cannot be found. It is like a colored painting on a wall; the nature of sentient beings is ultimately unreal. Ordinary people are attached because of their ignorance, all because they do not understand the true meaning. Wise people, observing these things, attain liberation, just like a bird emerging from its egg. All phenomena arising from causes and conditions are impermanent, empty, and do not rely on anything. It is like the pleasure experienced in a dream, which is not real, deceiving and confusing foolish ordinary people. Foolish people are bound by their lack of wisdom, because they do not contemplate and make false distinctions. Wise people, observing these things, attain liberation, just like a bird flying out of a cage. The merits of the Buddha are inconceivable, and all phenomena are also like this. All phenomena have no form, like Muni (an epithet of the Buddha); the essence of Dharma is stillness, like Nirvana (the state of non-birth and non-death). All phenomena have no reliance, like the Tathagata (an epithet of the Buddha); in the three realms, they are not attached to anything. Therefore, all those who attain Buddhahood do so because they understand this principle. All phenomena have no fear, like the World Honored One (an epithet of the Buddha); they do not give rise to thoughts of self and others. All phenomena are difficult to conceive, like the Guide (an epithet of the Buddha); only the Buddha can know and guide sentient beings. Dharma has no distinctions, like the Well-Gone One (an epithet of the Buddha); it is not within the realm of ordinary people's minds. This is the subtle realm of the Tathagatas (an epithet of the Buddha); only great sages like the Buddha can understand it. If someone ignorantly says, 'The Buddha'

證無等大菩提，　若復有人作是言，　　世尊已轉妙法輪。　若復有人作是言，　　善逝已度那由眾，　彼悉為見之所縛，　　皆由不知真實性。　若人謂佛如是說，　　殺害行陰及與命，　若言十力入涅槃，　　利益無量眾生已。　彼人一切皆執見，　　入于魔羅之所縛，　不能解知真如法，　　以不知故不知佛。　若有善知是非者，　　彼皆能知大導師，　當獲無上功德聚，　　成佛憐愍於世間。　斯即真如無變易，　　一切諸法離疑惑，　人中無上最勝尊，　　我等已知如是義。」　如是廣果諸天眾，　　咸皆於法得盡知，　對佛導師自演說，　　現己內心凈信解。　一切欣喜無疑慮，　　各自見已當成佛，　此是如來微妙法，　　彼即自受導師記。

爾時世尊知廣果諸天深信具足，于佛法中決定無疑，欲令大眾種善根故而現微笑。爾時慧命馬勝以偈問世尊言：

「智慧導師功德山，　　非是無因而現笑，　我從善逝親自聞，　　世尊現笑必有因。　如來示此微笑相，　　令眾皆受清涼樂，　天人修羅大導師，　　唯愿演說笑因緣。　今見如來從面門，　　所現微笑甚清涼，　此諸眾會悉懷疑，　　一心瞻仰如來面。　大悲最勝人中上，　　愿說希有微笑

【現代漢語翻譯】現代漢語譯本證悟了無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟），如果有人這樣說，『世尊已經轉動了微妙的法輪（Dharma-cakra，佛陀的教法）』。如果有人這樣說，『善逝（Sugata，佛陀的稱號）已經度化了無數眾生』。他們都被自己的見解所束縛，都是因為不瞭解事物的真實本性。如果有人認為佛陀這樣說過，『殺害了行陰（Samskara-skandha，五蘊之一，指意志和心理活動）和生命』，如果說『十力（Dasabala，佛陀的十種力量）進入了涅槃（Nirvana，解脫）』，『已經利益了無量眾生』。這些人的一切都是執著于見解，陷入了魔羅（Mara，魔王）的束縛，不能理解真如（Tathata，事物的真實本性）之法，因為不瞭解所以不瞭解佛陀。如果有人能夠明辨是非，他們都能瞭解偉大的導師（佛陀），將獲得無上的功德聚集，成就佛陀，憐憫世間。這就是真如，永恒不變，一切諸法都遠離疑惑，人中最無上最尊貴的，我們已經瞭解了這樣的道理。」像這樣，廣果天（Bṛhatphala，色界第四禪天）的諸天眾，都完全瞭解了佛法，對著佛陀導師自己演說，展現自己內心清凈的信仰和理解。一切都歡喜而沒有疑慮，各自看到自己將要成佛，這是如來微妙的教法，他們自己接受了導師的授記（Vyakarana，預言）。這時，世尊知道廣果諸天深信具足，對於佛法中決定無疑，爲了讓大眾種下善根而現出微笑。這時，慧命馬勝（Asvajit，佛陀的弟子）以偈頌問世尊說：『智慧導師，功德如山，不是沒有原因而現出微笑，我從善逝親自聽聞，世尊現出微笑必定有原因。如來示現這樣的微笑相，令眾生都得到清涼的快樂，天人、修羅（Asura，非天）的大導師，唯愿您演說微笑的因緣。現在看到如來從面門，所現的微笑非常清涼，這些大眾都心存疑惑，一心瞻仰如來的面容。大悲最勝的人中之尊，愿您說出這稀有的微笑。』

【English Translation】 English version Having attained the unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi), If someone were to say, 'The World Honored One has turned the wonderful wheel of Dharma (Dharma-cakra, the Buddha's teachings).' If someone were to say, 'The Well-Gone One (Sugata, an epithet of the Buddha) has liberated countless beings.' They are all bound by their own views, all because they do not understand the true nature of things. If someone thinks that the Buddha said, 'He has killed the aggregates of formations (Samskara-skandha, one of the five aggregates, referring to volitional activities) and life,' If they say, 'The Ten Powers (Dasabala, the ten powers of a Buddha) have entered Nirvana (Nirvana, liberation),' 'having benefited countless beings.' All of these people are clinging to views, falling into the bondage of Mara (Mara, the demon king), Unable to understand the Dharma of Suchness (Tathata, the true nature of things), because they do not understand, they do not understand the Buddha. If there are those who can discern right from wrong, they can all understand the great teacher (the Buddha), They will obtain a gathering of unsurpassed merits, become a Buddha, and have compassion for the world. This is Suchness, unchanging, all dharmas are free from doubt, The most supreme and honored among humans, we have understood such a meaning.』 In this way, the assembly of gods in the Bṛhatphala heaven (Bṛhatphala, the fourth dhyana heaven in the realm of form), all fully understood the Dharma, Speaking to the Buddha, the teacher, they expressed their pure faith and understanding from their hearts. All were joyful and without doubt, each seeing that they would become a Buddha, This is the wonderful Dharma of the Tathagata, they themselves received the prediction (Vyakarana, prophecy) from the teacher. At that time, the World Honored One, knowing that the gods of Bṛhatphala had deep faith and were without doubt in the Dharma, showed a smile in order to plant roots of goodness in the assembly. Then, the venerable Asvajit (Asvajit, a disciple of the Buddha) asked the World Honored One in verse: 'The wise teacher, whose merits are like a mountain, does not smile without a reason, I have heard from the Well-Gone One himself, that the World Honored One's smile must have a cause. The Tathagata shows this smiling countenance, causing all beings to receive cool joy, The great teacher of gods, humans, and Asuras (Asura, demigods), we beseech you to explain the cause of your smile. Now seeing the smile that appears from the Tathagata's face, it is very cool and refreshing, All these assemblies are in doubt, gazing intently at the Tathagata's face. The most compassionate and supreme among humans, we beseech you to speak of this rare smile.'

因，　世間若得從佛聞，　　決定必除疑惑心。　世尊！彼等諸天眾，　　咸皆演說自授記，　以何功德獲何果？　　愿說成佛神通事。　開演微妙梵音聲，　　唯愿普斷諸有疑，　一切大眾聞佛說，　　皆悉踴悅甚欣喜。　斯等合掌皆一心，　　凈信瞻仰恭敬住，　佛子天眾各思惟，　　悕求無上大菩提。　是諸眾會有疑惑，　　唯愿如來為除斷，　必當得力知是非，　　具足成就一切智。　得聞如來八種音，　　天眾靡不皆喜悅，　當得護持如來教，　　隨順正法如說行。　觀察知彼天心已，　　無上大智愿解說，　以是大眾生欣喜，　　于佛法中得信解。　今于導師愿得聞，　　天眾過去所修行，　若蒙如來解說已，　　所愿皆悉得滿足。　廣果諸天如法行，　　必得成就一切智，　當度世間諸群生，　　顯示真如法體性。」

爾時世尊即以偈答慧命馬勝曰：

「善哉馬勝汝知時，　　今者問我正是宜。　我為廣果諸天輩，　　於此大眾現微笑。　今當爲汝分別說，　　咸皆一心共諦聽，　所現微笑因緣義，　　汝及大眾悉得聞。　如來具足一切智，　　觀察因緣有三種，　二足德聚正觀已，　　而現微笑示世間。　有樂住于涅槃者，　　少智微淺愿

【現代漢語翻譯】現代漢語譯本因為，世間如果能從佛陀那裡聽到教誨，必定能消除心中的疑惑。世尊！那些天眾，都各自講述自己被授記的事情，他們以什麼樣的功德獲得什麼樣的果報？希望您能講述他們成佛的神通事蹟。請您開示微妙的梵音，希望能夠普遍斷除眾生的疑惑，一切大眾聽聞佛陀的教誨，都感到歡欣鼓舞，非常喜悅。他們合掌一心，以清凈的信心瞻仰佛陀，恭敬地住立。佛子和天眾各自思索，渴望得到無上的大菩提（覺悟）。這些集會的大眾都有疑惑，希望如來能夠為他們消除斷除，必定能夠獲得力量明辨是非，圓滿成就一切智慧。聽聞如來的八種音聲，天眾沒有不感到喜悅的，他們將護持如來的教誨，隨順正法，如教奉行。觀察到天眾的心意后，希望您以無上的大智慧為他們解說，以此讓大眾生起歡喜心，在佛法中獲得信解。現在希望從導師那裡聽到，天眾過去所修行的事蹟，如果蒙如來解說之後，他們所有的願望都能夠得到滿足。廣果諸天如果如法修行，必定能夠成就一切智慧，將度化世間一切眾生，顯示真如（實相）的法體性。

這時，世尊就用偈頌回答慧命馬勝（一位尊者）說：

『善哉，馬勝，你很瞭解時機，現在問我正是時候。我為廣果諸天大眾，在此大眾面前展現微笑。現在將為你們分別解說，希望你們都一心諦聽，所展現微笑的因緣意義，你和大眾都能夠聽到。如來具足一切智慧，觀察因緣有三種，二足（佛陀）的德行聚集，正確觀察之後，才展現微笑給世人看。有的人喜歡安住在涅槃（寂滅）之中，他們智慧淺薄，願望

【English Translation】 English version Because, If beings in the world can hear the teachings from the Buddha, they will surely eliminate the doubts in their hearts. World Honored One! Those heavenly beings, all speak of their own prophecies, By what merits do they obtain what results? We wish you would speak of their miraculous deeds of attaining Buddhahood. Please expound the subtle Brahma sound, wishing to universally cut off all doubts of beings, All the great assembly, hearing the Buddha's teachings, all feel joyful and very happy. They join their palms together with one mind, with pure faith gazing at the Buddha, respectfully abiding. The Buddha's disciples and heavenly beings each contemplate, longing for the unsurpassed Great Bodhi (enlightenment). These assembled masses all have doubts, wishing the Tathagata (Buddha) would eliminate and cut them off, They will surely gain the power to know right from wrong, and fully accomplish all wisdom. Hearing the Tathagata's eight kinds of sounds, there is no heavenly being who is not joyful, They will uphold the Tathagata's teachings, follow the Dharma, and practice as taught. Having observed the minds of the heavenly beings, we wish you would explain with unsurpassed great wisdom, So that the masses may generate joy and gain faith and understanding in the Buddha's Dharma. Now we wish to hear from the guide, the past practices of the heavenly beings, If we are graced by the Tathagata's explanation, all their wishes will be fulfilled. If the heavenly beings of the Pure Abode practice according to the Dharma, they will surely accomplish all wisdom, They will liberate all beings in the world, and reveal the true nature of the Dharma (reality).

At that time, the World Honored One then answered the Venerable Ajnatakaundinya (Horse-Tamer) with a verse:

'Excellent, Ajnatakaundinya, you know the time, it is right to ask me now. For the sake of the heavenly beings of the Pure Abode, I show a smile before this assembly. Now I will explain to you separately, I wish you would all listen attentively with one mind, The meaning of the cause and condition of the smile I have shown, you and the assembly will all hear. The Tathagata is complete with all wisdom, observing causes and conditions there are three kinds, The two-footed (Buddha's) virtues are gathered, having correctly observed, then I show a smile to the world. Some are happy to abide in Nirvana (extinction), their wisdom is shallow, their wishes are

聲聞，　復有樂住默然者，　　志求辟支佛菩提。　復有樂求世導師，　　成佛大力那羅延，　我觀彼等深信已，　　隨所樂欲而度脫。　為求聲聞示現者，　　當知是其最下笑，　應當知我中品笑，　　為求辟支而示現。　馬勝當知此上笑，　　為諸天眾授佛記，　我說此三解笑因，　　所謂最下及中上。　善解世間勝導師，　　而作微笑現瑞相，　佛知眾生欲三乘，　　愿樂求證於聖果。　為求聲聞現笑者，　　微笑光明從足沒，　為求辟支所示現，　　當知笑光入臍輪。　為受無上十力者，　　其光從佛頂上入，　馬勝汝今應當知，　　微笑因緣有三種。　我向所現微笑光，　　彼光於我頂上沒，　當知先所現微笑，　　悉為無上菩提記。　我今當更為汝說，　　微笑復有三種因，　善哉馬勝及大眾，　　一心靜意俱諦聽。　前現微笑為佛者，　　其光即從頂上入，　有光少時住身腰，　　須臾沒者為辟支。　我現微笑放光明，　　暫時在於足前住，　斯光隨乘而變現，　　當知此為聲聞人。　今復更說微笑因，　　馬勝諦聽有三種，　導師所放諸光明，　　出已圍繞於十力。　其光既出皆疏散，　　還復速聚繞身腰，　漸漸轉復更增廣，　　亦還右繞于

【現代漢語翻譯】現代漢語譯本還有一些人喜歡保持沉默，他們立志尋求辟支佛（辟支佛：又稱獨覺，不依佛陀教導，自行悟道的修行者）的菩提（菩提：覺悟）。還有一些人喜歡尋求世間的導師，成就佛陀那羅延（那羅延：意為堅固，這裡指佛陀具有強大的力量）的大力。我觀察他們深深的信仰后，會隨他們各自的意願而度化他們。爲了引導那些尋求聲聞（聲聞：聽聞佛陀教誨而修行證果的弟子）的人而示現的微笑，應當知道那是最低等的微笑。應當知道我爲了引導那些尋求辟支佛的人而示現的是中等的微笑。馬勝（馬勝：佛陀的弟子）啊，應當知道，爲了給諸天眾授記成佛而示現的是最上等的微笑。我說了這三種微笑的原因，也就是所謂的最低等、中等和最上等。善於瞭解世間的殊勝導師，以微笑來展現瑞相。佛陀知道眾生想要追求三乘（三乘：聲聞乘、緣覺乘、菩薩乘），渴望證得聖果。爲了引導那些尋求聲聞的人而示現的微笑，微笑的光芒會從腳底沒入。爲了引導那些尋求辟支佛的人而示現的微笑，應當知道，微笑的光芒會進入臍輪。爲了引導那些接受無上十力（十力：佛陀所具有的十種力量）的人而示現的微笑，光芒會從佛陀的頭頂進入。馬勝啊，你現在應當知道，微笑的因緣有三種。我先前所展現的微笑的光芒，那光芒從我的頭頂沒入。應當知道，先前所展現的微笑，都是爲了授記無上菩提。我現在應當再為你說明，微笑還有三種原因。善哉，馬勝以及大眾，一心靜意地仔細聽。先前示現的微笑是爲了佛陀，那光芒會從頭頂進入。有光芒短暫地停留在身體的腰部，須臾消失的，是爲了辟支佛。我示現微笑放出光明，暫時停留在腳前。這光芒會隨著所引導的乘而變化顯現，應當知道這是爲了聲聞人。現在再來說微笑的原因，馬勝仔細聽，有三種。導師所放出的光明，發出後會圍繞著十力。光芒發出後會散開，然後迅速聚集，圍繞著身體的腰部。漸漸地，光芒會變得更加廣大，也還會右繞著

【English Translation】 English version Again, there are those who delight in dwelling in silence, aspiring to the Bodhi (Bodhi: enlightenment) of a Pratyekabuddha (Pratyekabuddha: also known as a solitary Buddha, a practitioner who attains enlightenment on their own without relying on the teachings of a Buddha). And there are those who delight in seeking a world teacher, to achieve the great power of the Buddha Narayana (Narayana: meaning firm, here referring to the Buddha's great strength). Having observed their deep faith, I will liberate them according to their respective desires. The smile manifested to guide those who seek to become Sravakas (Sravakas: disciples who attain enlightenment by hearing the Buddha's teachings), know that it is the lowest smile. Know that the smile I manifest to guide those who seek to become Pratyekabuddhas is the middle smile. O Asvajit (Asvajit: one of the Buddha's disciples), know that the smile manifested to bestow predictions of Buddhahood upon the heavenly beings is the highest smile. I have spoken of these three causes of smiling, namely the lowest, the middle, and the highest. The excellent teacher who understands the world, manifests auspicious signs through a smile. The Buddha knows that beings desire to seek the three vehicles (three vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and aspire to attain the holy fruit. The smile manifested to guide those who seek to become Sravakas, the light of the smile will enter from the soles of the feet. The smile manifested to guide those who seek to become Pratyekabuddhas, know that the light of the smile will enter the navel chakra. The smile manifested to guide those who receive the unsurpassed ten powers (ten powers: the ten powers possessed by a Buddha), the light will enter from the crown of the Buddha's head. O Asvajit, you should now know that there are three causes for smiling. The light of the smile that I manifested earlier, that light entered from the crown of my head. Know that the smile manifested earlier was all for the prediction of unsurpassed Bodhi. I shall now further explain to you, there are three more causes for smiling. Well done, Asvajit and the assembly, listen attentively with a focused and calm mind. The smile manifested earlier was for a Buddha, that light will enter from the crown of the head. If the light briefly stays at the waist of the body, and disappears shortly, it is for a Pratyekabuddha. I manifest a smile and emit light, which temporarily stays in front of the feet. This light will change and manifest according to the vehicle being guided, know that this is for Sravakas. Now, let me speak again about the causes of smiling, Asvajit, listen carefully, there are three. The light emitted by the teacher, after being emitted, will surround the ten powers. After the light is emitted, it will disperse, and then quickly gather again, surrounding the waist of the body. Gradually, the light will become more vast, and will also circumambulate to the right of

如來。　有光初停后廣大，　　漸漸右繞於我身，　彼光悉遍世尊形，　　與身俱等無有異。　其光莊嚴佛身相，　　暉赫猶如真金聚，　牟尼所放微笑光，　　當知此光記剎土。　有光出已猶如蓋，　　于上遍覆世尊身，　有光如花空中住，　　其光照曜于導師。　彼光一切皆右旋，　　三匝圍繞如來身，　當知此光記壽命，　　出世大智現斯瑞。　斯等三種微笑光，　　善逝隨根差別現，　馬勝汝今應當知，　　此是三種微笑因。　世間導師所現相，　　善知眾生深信樂，　今于如來教法中，　　汝等聞此得除疑。　是諸廣果天眾等，　　其數滿足有八億，　廣說微妙正法門，　　各于異剎得成佛。　壽命具足無有量，　　經由多劫住於世，　是故如來現斯瑞，　　廣大光明五種色。　此諸天眾於過去，　　三十有六僧祇劫，　常得值遇諸世尊，　　親承供養習諸善。　又復經於三十六，　　阿僧祇劫廣修行，　斯等大士住世間，　　供養如來未曾倦。　思惟救度眾生故，　　數數勤修供養佛，　供養世尊應其宜，　　悕求無上大菩提。　彼諸天眾未來世，　　當得作佛那羅延，　成妙牟尼功德山，　　其劫號曰勝金幢。　是諸如來各自住，　　清凈莊嚴國

【現代漢語翻譯】現代漢語譯本如來（Tathagata）。有光芒最初停留在佛身後，然後逐漸擴大，從右向我身環繞。那光芒完全遍佈世尊（Bhagavan）的身體，與身體完全相同，沒有差異。這光芒莊嚴了佛的形相，光輝燦爛，如同真金堆積。牟尼（Muni，指佛陀）所放出的微笑光芒，應當知道這光芒預示著佛土。有光芒出現後像傘蓋一樣，從上方覆蓋世尊的身體。有光芒像花朵一樣停留在空中，這光芒照耀著導師（Buddha）。那光芒都向右旋轉，圍繞如來（Tathagata）的身體三圈。應當知道這光芒預示著壽命，出世的大智慧顯現出這種祥瑞。這三種微笑的光芒，善逝（Sugata，指佛陀）根據眾生的根器差別而顯現。馬勝（Asvajit），你現在應當知道，這是三種微笑的原因。世間的導師（Buddha）所顯現的相，善於瞭解眾生內心深處的信仰和喜好。現在在如來（Tathagata）的教法中，你們聽聞這些可以消除疑惑。這些廣果天（Bṛhatphala）的眾生等，數量圓滿有八億。他們廣說微妙的正法之門，各自在不同的佛土成就佛果。他們的壽命具足，沒有限量，經過許多劫都住在世間。所以如來（Tathagata）顯現這種祥瑞，廣大光明有五種顏色。這些天眾在過去，三十六阿僧祇劫（asaṃkhyeya kalpa，極長的時間單位）中，常常能夠遇到諸位世尊（Bhagavan），親自承事供養，修習各種善行。又經過三十六阿僧祇劫，廣泛地修行。這些大士住在世間，供養如來（Tathagata）從不懈怠。他們思惟救度眾生的緣故，多次勤奮地修習供養佛陀。供養世尊（Bhagavan）符合時宜，希望求得無上的大菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。那些天眾在未來世，將要成佛，佛號為那羅延（Nārāyaṇa）。成就美妙的牟尼（Muni，指佛陀）功德山，他們所處的劫名為勝金幢。這些如來（Tathagata）各自安住，在清凈莊嚴的國土。

【English Translation】 English version The Tathagata (如來). There was a light that initially stopped behind the Buddha, then gradually expanded, circling around my body from the right. That light completely pervaded the body of the Bhagavan (世尊), being identical to the body without any difference. This light adorned the Buddha's form, shining brilliantly like a pile of pure gold. The light of the smile emitted by the Muni (牟尼, referring to the Buddha), it should be known that this light signifies a Buddha-land. A light appeared like a canopy, covering the body of the Bhagavan from above. A light remained in the air like a flower, this light illuminated the Teacher (Buddha). That light all rotated to the right, circling the body of the Tathagata three times. It should be known that this light signifies lifespan, the great wisdom of transcendence manifests this auspicious sign. These three kinds of smiling light, the Sugata (善逝, referring to the Buddha) manifests according to the different capacities of beings. Asvajit (馬勝), you should now know, this is the reason for the three kinds of smiles. The form manifested by the Teacher (Buddha) of the world, is skilled in understanding the deep faith and preferences of beings. Now, in the Tathagata's (如來) teachings, you can eliminate your doubts by hearing these. These beings of the Bṛhatphala (廣果天) heavens, their number is complete, eight hundred million. They extensively preach the subtle gate of the Dharma, each attaining Buddhahood in different Buddha-lands. Their lifespans are complete, without limit, residing in the world for many kalpas. Therefore, the Tathagata (如來) manifests this auspicious sign, the vast light with five colors. These heavenly beings in the past, for thirty-six asaṃkhyeya kalpas (阿僧祇劫, an extremely long unit of time), were often able to encounter the various Bhagavans (世尊), personally serving and making offerings, practicing various good deeds. And again, after thirty-six asaṃkhyeya kalpas, they extensively cultivated practices. These great beings reside in the world, never weary of making offerings to the Tathagata (如來). They contemplate the reason for saving beings, diligently practicing making offerings to the Buddha many times. Making offerings to the Bhagavan (世尊) is appropriate, hoping to attain the unsurpassed anuttarā-samyak-saṃbodhi (無上正等正覺, supreme perfect enlightenment). Those heavenly beings in the future will become Buddhas, with the name Nārāyaṇa (那羅延). Achieving the beautiful mountain of merits of the Muni (牟尼, referring to the Buddha), their kalpa will be named Victorious Golden Banner. These Tathagatas (如來) each reside in pure and adorned lands.

土中，　彼佛同號日光輪，　　具足無量功德聚。　一一如來各住世，　　經于無量那由劫，　此諸善逝所集眾，　　無量無邊不可數。　一一導師成佛時，　　所有聲聞弟子輩，　十力住經那由劫，　　算數彼眾不可盡。　若有算師悉共聚，　　亦算彼眾不能盡，　當時所有諸菩薩，　　倍多於彼聲聞眾。　皆悉發心住佛乘，　　愿得當成一切智，　于其清凈國土中，　　悉當成佛具十力。　是諸菩薩所修行，　　皆如本師無有異，　彼諸如來滅度后，　　正法興顯久住世。　經於十二那由劫，　　為諸佛子所護持，　此諸佛法熾盛時，　　有發無上菩提心。　其數過於恒河沙，　　皆悉勤修菩薩行，　彼諸善逝滅度已，　　所有一切聲聞眾。　斯眾皆悉得涅槃，　　過於大海諸沙數，　如是彼諸佛正法，　　具足興顯於世間。　饒益無量諸眾生，　　彼教如法大興盛。　如是聞佛所說已，　　一切大眾皆信解，　必當得成佛世尊，　　廣能利益諸群生。　是時眾會悉欣喜，　　頭面禮拜如來足，　無等恭敬于善逝，　　如法供養天人師。　是故踴躍發精進，　　猶如有人救頭燃，　常應親近善知識，　　勤修般若波羅蜜。　此是見實勝進行，　　汝等比丘應

【現代漢語翻譯】現代漢語譯本在那片土地中，那些佛陀都同號為日光輪（指佛的光明如日輪般普照），具足無量功德的聚集。每一位如來都住世，經歷無量那由他劫（極長的時間單位），這些善逝（佛的別稱）所聚集的眾生，無量無邊不可計數。每一位導師成佛時，所有的聲聞弟子們，都以十力（佛的十種力量）住世經歷那由他劫，他們的數量也無法算盡。如果有算數師全部聚集在一起，也無法算盡他們的數量，當時所有的菩薩，比那些聲聞眾還要多。他們都發心住于佛乘（菩薩的修行道路），願望將來成就一切智（佛的智慧），在他們清凈的國土中，都將成就佛果，具足十力。這些菩薩所修行的，都和他們的本師（釋迦牟尼佛）一樣，沒有差別。那些如來滅度后，正法興盛，長久住世。經歷十二那由他劫，被佛的弟子們所護持，當這些佛法熾盛時，有發無上菩提心（成佛的決心）的人。他們的數量超過恒河沙數，都勤奮地修行菩薩行。那些善逝滅度后，所有的一切聲聞眾。這些眾生都將證得涅槃（解脫），他們的數量超過大海中的沙數。像這樣，那些佛陀的正法，具足興盛於世間。饒益無量眾生，他們的教法如法地大興盛。像這樣聽聞佛所說后，一切大眾都信解，必定能夠成就佛世尊，廣泛地利益一切眾生。這時，眾會都感到欣喜，頭面禮拜如來的足，以無上的恭敬對待善逝，如法地供養天人師（佛的尊稱）。因此，他們踴躍地發起精進，就像有人要撲滅頭上燃燒的火焰一樣，應當常常親近善知識，勤奮地修習般若波羅蜜（智慧的彼岸）。這是見證真實的殊勝修行，你們這些比丘應當如此奉行。

【English Translation】 English version In that land, Those Buddhas all share the same name, 'Sunlight Wheel' (referring to the Buddha's light shining universally like the sun), possessing a gathering of immeasurable merits. Each Tathagata (another name for Buddha) dwells in the world, passing through immeasurable nayuta kalpas (extremely long periods of time), The assembly of beings gathered by these Sugatas (another name for Buddha), is immeasurable, boundless, and uncountable. When each guide attains Buddhahood, all of their Shravaka (hearer disciples), dwell with the ten powers (ten powers of a Buddha) for nayuta kalpas, and their number cannot be exhausted by calculation. If all the mathematicians were to gather together, they still could not exhaust their number, At that time, all the Bodhisattvas were even more numerous than those Shravakas. They all aspire to abide in the Buddha Vehicle (the path of a Bodhisattva), wishing to attain all-knowing wisdom (the wisdom of a Buddha) in the future, In their pure lands, they will all attain Buddhahood, possessing the ten powers. The practices of these Bodhisattvas are all the same as their original teacher (Shakyamuni Buddha), without any difference. After those Tathagatas pass into Nirvana, the Dharma flourishes and dwells in the world for a long time. Passing through twelve nayuta kalpas, it is protected by the Buddha's disciples, When these Buddha-Dharmas are flourishing, there are those who generate the unsurpassed Bodhicitta (the aspiration for Buddhahood). Their number exceeds the sands of the Ganges River, and they all diligently cultivate the Bodhisattva practices. After those Sugatas pass into Nirvana, all of the Shravaka assembly. These beings will all attain Nirvana (liberation), and their number exceeds the sands of the great ocean. In this way, the true Dharma of those Buddhas fully flourishes in the world. Benefiting immeasurable beings, their teachings greatly prosper according to the Dharma. Having heard what the Buddha said in this way, all the assembly believed and understood, They will surely attain Buddhahood, widely benefiting all living beings. At this time, the assembly was filled with joy, bowing their heads to the feet of the Tathagata, With unsurpassed reverence for the Sugata, they offered to the teacher of gods and humans (a respectful title for the Buddha) according to the Dharma. Therefore, they joyfully generate diligence, like someone trying to extinguish a fire burning on their head, They should always be close to good teachers, and diligently cultivate Prajna Paramita (the perfection of wisdom). This is the superior practice of seeing the truth, you Bhikkhus (monks) should practice accordingly.

修習，　當成無上二足尊，　　功德如山利世間。」

大寶積經卷第六十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十

北齊三藏那連提耶舍譯

菩薩見實會第十六凈居天子贊偈品第二十三之一

爾時凈居諸天子知無量眾生得住菩提，于佛法中無有疑慮已，稱意踴悅，各以妙偈贊佛功德。

爾時信施天子以偈贊曰：

「所愛妻子施，　　並舍所重身，　乃至王位財，　　我禮檀度者。」

爾時樂持戒天子以偈贊曰：

「如來本持戒，　　一切無所著，　獲果到彼岸，　　我禮戒度者。」

爾時樂忍天子以偈贊曰：

「佛昔修忍辱，　　堪受解支節，　初無悔惱心，　　我禮忍度者。」

爾時樂精進天子以偈贊曰：

「不退勇健首，　　精進有大力，　已得上菩提，　　我禮進度者。」

爾時樂禪天子以偈贊曰：

「佛本修禪定，　　世間所不知，　三際得平等，　　我禮禪度者。」

爾時威德天子以偈贊曰：

「大雄于般若，　　相續而修行，　獲得無盡慧，　　我禮智度者。」

爾時界慧天子以偈贊曰：

「佈施及愛語，　　利益與同事，　以此度眾生，　　我禮大導

【現代漢語翻譯】現代漢語譯本『修習，應當視其為無上尊貴的兩足之尊（指佛陀），其功德如山一般，利益世間。』

《大寶積經》卷第六十九大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第七十

北齊三藏那連提耶舍譯

菩薩見實會第十六凈居天子贊偈品第二十三之一

那時，凈居天的諸位天子知道無量眾生已經安住于菩提（覺悟）之道，對於佛法不再有任何疑惑，他們心中歡喜踴躍，各自以美妙的偈頌讚嘆佛陀的功德。

那時，信施天子以偈頌讚嘆道：

『所愛的妻子兒女都佈施出去，甚至捨棄珍重的身體，乃至王位和財富，我禮敬行檀度（佈施）的佛陀。』

那時，樂持戒天子以偈頌讚嘆道：

『如來（佛陀）原本持守戒律，對一切都無所執著，最終獲得果位到達彼岸，我禮敬行戒度（持戒）的佛陀。』

那時，樂忍天子以偈頌讚嘆道：

『佛陀過去修習忍辱，能夠承受肢解身體的痛苦，心中從沒有後悔或惱怒，我禮敬行忍度（忍辱）的佛陀。』

那時，樂精進天子以偈頌讚嘆道：

『不退縮的勇猛精進，具有強大的力量，已經證得上菩提（覺悟），我禮敬行進度（精進）的佛陀。』

那時，樂禪天子以偈頌讚嘆道：

『佛陀原本修習禪定，這是世間所不瞭解的，在過去、現在、未來三際都達到平等，我禮敬行禪度（禪定）的佛陀。』

那時，威德天子以偈頌讚嘆道：

『大雄（佛陀）對於般若（智慧）持續不斷地修行，獲得了無盡的智慧，我禮敬行智度（智慧）的佛陀。』

那時，界慧天子以偈頌讚嘆道：

『佈施和愛語，利益眾生和同事，用這些來度化眾生，我禮敬偉大的導師（佛陀）。』

【English Translation】 English version 'Practice, regard him as the supreme two-legged honored one (referring to the Buddha), whose merits are like a mountain, benefiting the world.'

The Great Treasure Accumulation Sutra, Volume 69 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 70

Translated by Tripitaka Narendrayasas of Northern Qi

Chapter Sixteen: The Assembly of Bodhisattvas Seeing Reality, Section One of Chapter Twenty-Three: The Gathas of Praise by the Pure Abode Devas

At that time, the devas of the Pure Abode, knowing that countless beings had attained the abode of Bodhi (enlightenment) and had no doubts about the Buddha's teachings, were filled with joy and each praised the Buddha's merits with wonderful gathas.

At that time, the Deva of Faith and Giving praised with a gatha:

'Giving away beloved wives and children, even abandoning one's precious body, and even royal power and wealth, I bow to the Buddha who practices Dana Paramita (giving).'

At that time, the Deva of Joyful Precepts praised with a gatha:

'The Tathagata (Buddha) originally upheld the precepts, without attachment to anything, ultimately attaining the fruit and reaching the other shore, I bow to the Buddha who practices Sila Paramita (morality).'

At that time, the Deva of Joyful Patience praised with a gatha:

'The Buddha in the past practiced patience, able to endure the pain of dismemberment, without any regret or anger in his heart, I bow to the Buddha who practices Ksanti Paramita (patience).'

At that time, the Deva of Joyful Diligence praised with a gatha:

'Unwavering in courageous diligence, possessing great strength, having already attained Bodhi (enlightenment), I bow to the Buddha who practices Virya Paramita (diligence).'

At that time, the Deva of Joyful Meditation praised with a gatha:

'The Buddha originally practiced meditation, which is unknown to the world, achieving equality in the past, present, and future, I bow to the Buddha who practices Dhyana Paramita (meditation).'

At that time, the Deva of Majestic Virtue praised with a gatha:

'The Great Hero (Buddha) continuously practiced Prajna (wisdom), obtaining endless wisdom, I bow to the Buddha who practices Prajna Paramita (wisdom).'

At that time, the Deva of Boundary Wisdom praised with a gatha:

'Giving and loving speech, benefiting beings and working together, using these to liberate beings, I bow to the great guide (Buddha).'

師。」

爾時凈慧天子以偈贊曰：

「于大慈悲喜，　　長夜常修習，　以是濟群生，　　歸命大船師。」

爾時凈心天子以偈贊曰：

「以度無諍行，　　調心大牟尼，　能調未調者，　　我禮調御師。」

爾時無垢慧天子以偈贊曰：

「廣心柔軟心，　　心調及諸根，　知諸眾生心，　　我禮悉知者。」

爾時凈意天子以偈贊曰：

「具足正念者，　　安住堅慧中，　明達悉了知，　　禮覺覺他者。」

爾時莊嚴心天子以偈贊曰：

「佛久心清凈，　　亦凈佛國土，　及凈群生慧，　　我禮凈法王。」

爾時無勝天子以偈贊曰：

「所愿無能壞，　　降伏魔怨力，　滿足諸大愿，　　悅喻諸天眾。」

爾時速營事天子以偈贊曰：

「如來速知法，　　亦疾凈眾生，　已見難見法，　　我禮速事者。」

爾時堅精進天子以偈贊曰：

「處處悉解脫，　　離癡無諸漏，　已度彼岸住，　　我禮堅固力。」

爾時樂威儀天子以偈贊曰：

「離欲無諸過，　　除闇得漏盡，　為世勝福田，　　我禮應供者。」

爾時善住天子以偈贊曰：

「世尊住正法，　　三界所供養，　一道安隱行，　　是故我敬禮。」

【現代漢語翻譯】現代漢語譯本這時，凈慧天子用偈頌讚嘆道：『對於偉大的慈悲喜捨（四種無量心），長久以來常常修習，因此救濟眾生，我歸命于偉大的船師（佛陀的譬喻）。』這時，凈心天子用偈頌讚嘆道：『以度脫無諍的修行，調伏內心的偉大牟尼（釋迦牟尼佛的稱號），能夠調伏那些未被調伏的人，我禮敬調御師（佛陀的稱號）。』這時，無垢慧天子用偈頌讚嘆道：『廣大的心、柔軟的心，內心調和以及諸根（眼、耳、鼻、舌、身、意），瞭解所有眾生的心，我禮敬悉知者（佛陀的稱號）。』這時，凈意天子用偈頌讚嘆道：『具足正念的人，安住在堅固的智慧中，明達一切並完全瞭解，我禮敬覺悟者和使他人覺悟者（佛陀的稱號）。』這時，莊嚴心天子用偈頌讚嘆道：『佛陀的心長久以來清凈，也清凈了佛的國土，以及清凈了眾生的智慧，我禮敬清凈的法王（佛陀的稱號）。』這時，無勝天子用偈頌讚嘆道：『所發的願望沒有能破壞的，降伏了魔的怨恨力量，滿足了所有的大愿，使諸天眾感到喜悅。』這時，速營事天子用偈頌讚嘆道：『如來迅速地瞭解佛法，也迅速地凈化眾生，已經見到難以見到的佛法，我禮敬迅速成事者（佛陀的稱號）。』這時，堅精進天子用偈頌讚嘆道：『處處都解脫，遠離愚癡沒有各種煩惱，已經度過彼岸安住，我禮敬堅固的力量（佛陀的稱號）。』這時，樂威儀天子用偈頌讚嘆道：『遠離慾望沒有各種過失，消除黑暗得到煩惱的止息，是世間殊勝的福田，我禮敬應供者（佛陀的稱號）。』這時，善住天子用偈頌讚嘆道：『世尊安住于正法，被三界（欲界、色界、無色界）所供養，在唯一的道路上安穩地行走，因此我恭敬禮拜。』

【English Translation】 English version At that time, the celestial being Pure Wisdom (Jinghui Tianzi) praised with a verse: 'With great compassion, joy, and equanimity (the four immeasurables), constantly practicing through the long night, thereby saving sentient beings, I take refuge in the great boatman (a metaphor for the Buddha).' At that time, the celestial being Pure Mind (Jingxin Tianzi) praised with a verse: 'Through the practice of non-contention, the great sage Muni (Shakyamuni Buddha's title) who tames the mind, able to tame those who are untamed, I bow to the tamer (a title for the Buddha).' At that time, the celestial being Immaculate Wisdom (Wugouhui Tianzi) praised with a verse: 'With a vast and gentle mind, a mind that is tamed, and the senses (eye, ear, nose, tongue, body, and mind) controlled, knowing the minds of all sentient beings, I bow to the all-knowing one (a title for the Buddha).' At that time, the celestial being Pure Intention (Jingyi Tianzi) praised with a verse: 'One who is complete with right mindfulness, abiding in firm wisdom, clearly understanding and knowing all, I bow to the one who is awakened and awakens others (a title for the Buddha).' At that time, the celestial being Adorned Mind (Zhuangyanxin Tianzi) praised with a verse: 'The Buddha's mind has long been pure, and also purified the Buddha's land, and purified the wisdom of sentient beings, I bow to the pure Dharma King (a title for the Buddha).' At that time, the celestial being Unsurpassed (Wusheng Tianzi) praised with a verse: 'The vows made cannot be broken, having subdued the power of the demon's hatred, fulfilling all great vows, bringing joy to all the celestial beings.' At that time, the celestial being Quick Accomplishment (Suyingshi Tianzi) praised with a verse: 'The Tathagata quickly understands the Dharma, and also quickly purifies sentient beings, having seen the Dharma that is difficult to see, I bow to the one who quickly accomplishes (a title for the Buddha).' At that time, the celestial being Firm Diligence (Jianjingjin Tianzi) praised with a verse: 'Everywhere liberated, free from ignorance and all defilements, having crossed to the other shore and abiding there, I bow to the firm strength (a title for the Buddha).' At that time, the celestial being Joyful Dignity (Leweiyi Tianzi) praised with a verse: 'Free from desire and all faults, eliminating darkness and attaining the cessation of defilements, being a supreme field of merit for the world, I bow to the one worthy of offerings (a title for the Buddha).' At that time, the celestial being Well-Abiding (Shanzhu Tianzi) praised with a verse: 'The World Honored One abides in the Right Dharma, is worshipped by the three realms (desire realm, form realm, formless realm), walks securely on the one path, therefore I respectfully bow.'

爾時無動天子以偈贊曰：

「佛如堅固山，　　不為風所動，　譭譽常平等，　　是故今敬禮。」

爾時得平等天子以偈贊曰：

「大雄色殊勝，　　具三十二相，　有大深智慧，　　我禮端正智。」

爾時深慧天子以偈贊曰：

「非身大身者，　　安住真如法，　顯說于實際，　　世間無與等。」

爾時無等礙慧天子以偈贊曰：

「究竟同不二，　　勇健能伏魔，　不疑于深義，　　照法到彼岸。」

爾時喜意天子以偈贊曰：

「喜意本勇健，　　所學皆通利，　棄捨此三界，　　如蛇脫故皮。」

爾時定意天子以偈贊曰：

「譬如闇室燈，　　油盡故明滅，　智者如是滅，　　由聞佛法故。」

爾時住舍摩他天子以偈贊曰：

「如來普觀察，　　為欲所結縛，　佛能斷彼罥，　　由執智劍故。」

爾時多舍摩他天子以偈贊曰：

「定心及定行，　　定威儀境界，　佛能滅煩惱，　　我禮伏怨者。」

爾時無畏舍摩他天子以偈贊曰：

「學佛舍摩他，　　菩薩得名稱，　正定導引故，　　成就定心佛。」

爾時定食天子以偈贊曰：

「寂滅一切法，　　大雄所演說，　解彼大智者，　　疾成於如來。」

【現代漢語翻譯】現代漢語譯本當時，無動天子以偈頌讚嘆道：『佛陀如同堅固的山，不會被風所動搖，對譭謗和讚譽常常保持平等的心態，因此我今天恭敬地頂禮。』當時，得平等天子以偈頌讚嘆道：『大雄（佛的尊稱）的容貌殊勝無比，具足三十二種大丈夫相，擁有深廣的智慧，我頂禮這位端正的智者。』當時，深慧天子以偈頌讚嘆道：『並非以身體的巨大來衡量偉大，而是安住于真如之法，顯明宣說實際的真理，世間沒有任何事物可以與之相比。』當時，無等礙慧天子以偈頌讚嘆道：『究竟的真理是同一不二的，勇猛強健能夠降伏魔障，對深奧的教義沒有絲毫疑惑，以智慧之光照亮眾生，到達解脫的彼岸。』當時，喜意天子以偈頌讚嘆道：『喜意本性勇猛強健，所學習的佛法都通達無礙，能夠捨棄這欲界、色界、無色界三界，就像蛇蛻去舊皮一樣。』當時，定意天子以偈頌讚嘆道：『譬如黑暗房間里的燈，當燈油耗盡時光明就會熄滅，智者（指修行者）的涅槃也是如此，通過聽聞佛法而達到。』當時，住舍摩他（止，禪定）天子以偈頌讚嘆道：『如來普遍觀察到眾生被慾望所束縛，佛陀能夠斬斷這些束縛，因為他執持著智慧的寶劍。』當時，多舍摩他（多禪定）天子以偈頌讚嘆道：『佛陀的心安定，行為也安定，威儀舉止都符合禪定的境界，佛陀能夠滅除煩惱，我頂禮這位降伏怨敵的人。』當時，無畏舍摩他（無畏禪定）天子以偈頌讚嘆道：『學習佛陀的舍摩他（止，禪定），菩薩因此獲得美名，因為正定能夠引導修行，最終成就具有定心的佛陀。』當時，定食天子以偈頌讚嘆道：『寂滅一切法，這是大雄（佛的尊稱）所宣說的，理解這些道理的大智者，能夠迅速成就如來（佛）。』

【English Translation】 English version At that time, the Deva (celestial being) named Immovable praised with a verse: 'The Buddha is like a steadfast mountain, unmoved by the wind, always maintaining equanimity towards praise and blame, therefore, I respectfully bow today.' At that time, the Deva named Equal Attainment praised with a verse: 'The Great Hero (a title for the Buddha) has a magnificent appearance, possessing the thirty-two marks of a great man, and has profound wisdom, I bow to this upright wise one.' At that time, the Deva named Profound Wisdom praised with a verse: 'Greatness is not measured by the size of the body, but by abiding in the Dharma of Suchness, clearly expounding the truth of reality, there is nothing in the world that can compare to it.' At that time, the Deva named Unobstructed Wisdom praised with a verse: 'The ultimate truth is one and non-dual, courageous and strong, able to subdue demons, having no doubt about the profound teachings, illuminating beings with the light of wisdom, reaching the other shore of liberation.' At that time, the Deva named Joyful Intention praised with a verse: 'Joyful Intention is by nature courageous and strong, all the Dharma learned is unobstructed, able to abandon the three realms of desire, form, and formlessness, like a snake shedding its old skin.' At that time, the Deva named Intent on Samadhi praised with a verse: 'Like a lamp in a dark room, when the oil is exhausted, the light will go out, the Nirvana of the wise (referring to practitioners) is also like this, achieved through hearing the Buddha's teachings.' At that time, the Deva named Abiding in Shamatha (calm abiding, meditation) praised with a verse: 'The Tathagata (another title for the Buddha) universally observes that beings are bound by desires, the Buddha can cut off these bonds, because he holds the sword of wisdom.' At that time, the Deva named Much Shamatha (much meditation) praised with a verse: 'The Buddha's mind is stable, his actions are stable, his demeanor is in accordance with the state of meditation, the Buddha can eliminate afflictions, I bow to this one who subdues enemies.' At that time, the Deva named Fearless Shamatha (fearless meditation) praised with a verse: 'Learning the Buddha's Shamatha (calm abiding, meditation), Bodhisattvas (enlightenment beings) therefore gain a good reputation, because right Samadhi can guide practice, ultimately achieving a Buddha with a stable mind.' At that time, the Deva named Intent on Samadhi Food praised with a verse: 'The extinction of all dharmas, this is what the Great Hero (a title for the Buddha) has proclaimed, the wise ones who understand these principles can quickly achieve Buddhahood (Tathagata).'

爾時常觀天子以偈贊曰：

「常觀諸眾生，　　悉隨如來學，　獲得勝菩提，　　滿足大智慧。」

爾時持德天子以偈贊曰：

「如來智彼岸，　　菩薩修學故，　成世大威德，　　能見無量法。」

爾時造光天子以偈贊曰：

「彼得不思光，　　當獲無垢樂，　照世如來所，　　得聞智境界。」

爾時無垢光天子以偈贊曰：

「諸法無分別，　　以善方便故，　修習如是智，　　故成妙丈夫。」

爾時無所住天子以偈贊曰：

「無住無觸嬈，　　諸法無所覺，　不覺于自他，　　佛依真實見。」

爾時宅慧天子以偈贊曰：

「諸法無窟宅，　　導師如是見，　為眾生說故，　　隨順取法相。」

爾時無依慧天子以偈贊曰：

「諸法無所依，　　遠離於彼此，　如來顯真實，　　如掌庵羅果。」

爾時虛空行天子以偈贊曰：

「知法如虛空，　　不生亦不滅，　佛見法如是，　　故能離世間。」

爾時無積聚天子以偈贊曰：

「無求亦無慢，　　無覺無不覺，　依真無自性，　　是佛見世間。」

爾時修慧天子以偈贊曰：

「猶如巧幻師，　　幻作種種事，　非實而見實，　　故佛無與等。」

爾時喜

【現代漢語翻譯】現代漢語譯本當時，常觀天子用偈頌讚嘆道：『常觀一切眾生，都跟隨如來學習，獲得殊勝的菩提（覺悟），圓滿廣大的智慧。』當時，持德天子用偈頌讚嘆道：『如來的智慧到達彼岸，菩薩因此修學，成就世間大威德，能見到無量佛法。』當時，造光天子用偈頌讚嘆道：『他獲得不可思議的光明，應當獲得無垢的快樂，照耀世間如來所在之處，得以聽聞智慧的境界。』當時，無垢光天子用偈頌讚嘆道：『諸法沒有分別，因為善巧方便的緣故，修習這樣的智慧，所以成就了妙丈夫（佛陀）。』當時，無所住天子用偈頌讚嘆道：『沒有住處，沒有觸惱，諸法沒有所覺，不覺知自己和他人，佛陀依此真實見解。』當時，宅慧天子用偈頌讚嘆道：『諸法沒有居所，導師（佛陀）如此看待，爲了眾生宣說，隨順世俗取法的表象。』當時，無依慧天子用偈頌讚嘆道：『諸法沒有所依，遠離彼此的對立，如來顯現真實，如同手掌中的庵羅果（一種水果）。』當時，虛空行天子用偈頌讚嘆道：『了知佛法如同虛空，不生也不滅，佛陀見法如此，所以能夠遠離世間。』當時，無積聚天子用偈頌讚嘆道：『沒有追求也沒有傲慢，沒有覺知也沒有不覺知，依于真如沒有自性，這是佛陀看待世間的方式。』當時，修慧天子用偈頌讚嘆道：『猶如巧妙的幻術師，幻化出種種事物，不是真實的卻看起來真實，所以佛陀無與倫比。』當時，喜天子用偈頌讚嘆道：

【English Translation】 English version At that time, the Deva (celestial being) named Constant Observation praised with a verse: 'Constantly observing all sentient beings, all follow the Tathagata (Buddha) to learn, Attaining supreme Bodhi (enlightenment), fulfilling great wisdom.' At that time, the Deva named Holder of Merit praised with a verse: 'The Tathagata's wisdom reaches the other shore, because Bodhisattvas cultivate and learn, Achieving great power and virtue in the world, able to see immeasurable Dharmas (teachings).' At that time, the Deva named Maker of Light praised with a verse: 'He obtains inconceivable light, should obtain immaculate joy, Illuminating the world where the Tathagata is, able to hear the realm of wisdom.' At that time, the Deva named Immaculate Light praised with a verse: 'All Dharmas have no distinctions, because of skillful means, Cultivating such wisdom, therefore becoming a wonderful man (Buddha).' At that time, the Deva named Non-Abiding praised with a verse: 'No abiding, no disturbance, all Dharmas have no perception, Not perceiving self and others, the Buddha relies on this true view.' At that time, the Deva named Dwelling in Wisdom praised with a verse: 'All Dharmas have no dwelling place, the Guide (Buddha) sees it this way, For the sake of sentient beings, following the conventional appearance of Dharmas.' At that time, the Deva named Wisdom Without Reliance praised with a verse: 'All Dharmas have no reliance, far from the duality of this and that, The Tathagata reveals the truth, like an Amalaka fruit (a type of fruit) in the palm of the hand.' At that time, the Deva named Walking in Space praised with a verse: 'Knowing Dharmas like space, neither arising nor ceasing, The Buddha sees Dharmas this way, therefore able to be detached from the world.' At that time, the Deva named Non-Accumulation praised with a verse: 'No seeking and no arrogance, no perception and no non-perception, Relying on true nature without self-nature, this is how the Buddha sees the world.' At that time, the Deva named Cultivating Wisdom praised with a verse: 'Like a skillful illusionist, creating various things through illusion, Not real but appearing real, therefore the Buddha is incomparable.' At that time, the Deva named Joy praised with a verse:

悟天子以偈贊曰：

「譬如鏡中像，　　雖見非真實，　佛如是見法，　　不迷於世間。」

爾時除疑天子以偈贊曰：

「佛如呼聲響，　　諸法亦復然，　說聞俱非實，　　是佛見世間。」

爾時無礙辯天子以偈贊曰：

「安住正法者，　　辯才深妙說，　世尊久證法，　　故能具足辯。」

爾時無障智天子以偈贊曰：

「依真無自性，　　一切法如是，　如來如實知，　　故能除闇冥。」

爾時無憂天子以偈贊曰：

「無憂亦無惱，　　無靜無嬈濁，　諸法無垢染，　　佛見真實性。」

爾時行具足天子以偈贊曰：

「無來亦無去，　　諸法無所有，　如來真實見，　　如是為世說。」

爾時勝慧天子以偈贊曰：

「無染亦無凈，　　非愚亦非智，　諸法無能所，　　佛依如實見。」

爾時得無礙天子以偈贊曰：

「非明亦非闇，　　非色非非色，　非縛非解脫，　　佛慧如實見。」

爾時勇目天子以偈贊曰：

「非𢩁亦非遍，　　非有亦非無，　如夢受五欲，　　佛見法如實。」

爾時不瞬天子以偈贊曰：

「不生亦不滅，　　亦不住中間，　迷彼無智者，　　唯佛見真實。」

爾時住空天子以偈贊

【現代漢語翻譯】現代漢語譯本悟天子以偈頌讚嘆道：『譬如鏡中的影像，雖然能看見卻並非真實存在，佛陀就是這樣看待諸法的，不會被世間所迷惑。』

這時，除疑天子以偈頌讚嘆道：『佛陀的教誨如同回聲，一切諸法也是如此，所說和所聽都不是真實的，這就是佛陀看待世間的方式。』

這時，無礙辯天子以偈頌讚嘆道：『安住于正法的人，能以深奧微妙的辯才說法，世尊早已證悟了真理，所以能具備如此圓滿的辯才。』

這時，無障智天子以偈頌讚嘆道：『依循真理，一切法都沒有自性，如來如實地知曉這一切，所以能夠消除愚昧的黑暗。』

這時，無憂天子以偈頌讚嘆道：『沒有憂愁也沒有煩惱，沒有寂靜也沒有喧囂，一切諸法都沒有污垢和染著，佛陀能見到諸法的真實本性。』

這時，行具足天子以偈頌讚嘆道：『沒有來處也沒有去處，一切諸法都沒有實體，如來真實地見到這些，併爲世人宣說。』

這時，勝慧天子以偈頌讚嘆道：『沒有染污也沒有清凈，不是愚癡也不是智慧，一切諸法都沒有能動者和所動者，佛陀依循如實的見解。』

這時，得無礙天子以偈頌讚嘆道：『不是光明也不是黑暗，不是色法也不是非色法，不是束縛也不是解脫，佛陀的智慧如實地見到這些。』

這時，勇目天子以偈頌讚嘆道：『不是狹隘也不是普遍，不是有也不是無，如同在夢中感受五欲，佛陀見到諸法的真實情況。』

這時，不瞬天子以偈頌讚嘆道：『不生也不滅，也不停留在中間，那些迷惑的無知者執著於此，只有佛陀才能見到真實。』

這時，住空天子以偈頌讚嘆道：

【English Translation】 English version The Waking Sky Son praised with a verse: 'Like an image in a mirror, though seen, it is not real. The Buddha sees the Dharma in this way, not being deluded by the world.'

Then, the Doubt-Removing Sky Son praised with a verse: 'The Buddha is like an echo, all Dharmas are also like this. Both speaking and hearing are not real; this is how the Buddha sees the world.'

Then, the Unobstructed Eloquence Sky Son praised with a verse: 'One who dwells in the Right Dharma speaks with profound and subtle eloquence. The World Honored One has long realized the Dharma, thus possessing complete eloquence.'

Then, the Unobstructed Wisdom Sky Son praised with a verse: 'Relying on truth, there is no self-nature. All Dharmas are like this. The Tathagata knows this truthfully, thus able to dispel darkness.'

Then, the Worry-Free Sky Son praised with a verse: 'Without worry or vexation, without stillness or disturbance, all Dharmas are without defilement or attachment. The Buddha sees their true nature.'

Then, the Conduct-Complete Sky Son praised with a verse: 'Without coming or going, all Dharmas are without substance. The Tathagata sees this truthfully and speaks it to the world.'

Then, the Superior Wisdom Sky Son praised with a verse: 'Without defilement or purity, neither foolish nor wise, all Dharmas have no agent or object. The Buddha relies on true seeing.'

Then, the Attained Unobstructed Sky Son praised with a verse: 'Neither light nor darkness, neither form nor formlessness, neither bondage nor liberation, the Buddha's wisdom sees this truthfully.'

Then, the Courageous Eye Sky Son praised with a verse: 'Neither narrow nor pervasive, neither existence nor non-existence, like experiencing the five desires in a dream, the Buddha sees the Dharma as it truly is.'

Then, the Unblinking Sky Son praised with a verse: 'Neither born nor extinguished, nor dwelling in between, those deluded and ignorant cling to this, only the Buddha sees the truth.'

Then, the Dwelling-in-Emptiness Sky Son praised with a verse:

曰：

「非人非眾生，　　非用非世財，　隨說故有用，　　佛能真實見。」

爾時住無相天子以偈贊曰：

「所用一切法，　　彼皆悉無相，　諸法性相離，　　導師如是見。」

爾時無愿天子以偈贊曰：

「因法空無相，　　以是不起愿，　假設有愿求，　　唯佛如實知。」

爾時三昧流注天子以偈贊曰：

「已得解脫門，　　無有解脫者，　煩惱本亦無，　　佛見真實性。」

爾時無毀天子以偈贊曰：

「捨棄一切惡，　　集諸功德聚，　故佛無毀訾，　　亦無毀呰事。」

爾時電雲天子以偈贊曰：

「猶如雷電云，　　降雨充大地，　佛注正法雨，　　充足諸群生。」

爾時不唐愿天子以偈贊曰：

「世尊辭無上，　　能轉正法輪，　明達深法理，　　具足一切智。」

爾時具智慧天子以偈贊曰：

「無生亦無滅，　　諸法自性爾，　如來善知故，　　亦復轉教他。」

爾時師子吼天子以偈贊曰：

「如來師子吼，　　演說空法時，　外道皆怖畏，　　如獸畏師子。」

爾時業無放逸天子以偈贊曰：

「現前無放逸，　　佛修成菩提，　導師于正法，　　無逸到彼岸。」

爾時住無放逸天子以偈贊

【現代漢語翻譯】現代漢語譯本說：『既非人也非眾生，既非使用也非世俗的財富，隨順說法而有作用，佛能真實地見到這一切。』

那時，住無相天子以偈頌讚嘆道：『所使用的一切法，它們都無自性，諸法的體性和現象相互分離，導師（佛）是這樣看待的。』

那時，無愿天子以偈頌讚嘆道：『因為法的空性無相，所以不生起願望，假設有愿求，只有佛才能如實地知道。』

那時，三昧流注天子以偈頌讚嘆道：『已經得到解脫之門，卻沒有一個解脫者，煩惱的根本也是不存在的，佛能見到真實的本性。』

那時，無毀天子以偈頌讚嘆道：『捨棄一切惡行，聚集各種功德，所以佛沒有被譭謗，也沒有被譭謗的事情。』

那時，電雲天子以偈頌讚嘆道：『猶如雷電云，降下雨水充滿大地，佛降下正法的雨水，充足所有的眾生。』

那時，不唐愿天子以偈頌讚嘆道：『世尊的言辭無與倫比，能轉動正法輪，明瞭通達深奧的法理，具足一切智慧。』

那時，具智慧天子以偈頌讚嘆道：『沒有生也沒有滅，諸法的自性就是如此，如來善於瞭解這個道理，也因此教導他人。』

那時，師子吼天子以偈頌讚嘆道：『如來發出獅子吼，演說空性之法時，外道都感到恐懼畏懼，如同野獸畏懼獅子一樣。』

那時，業無放逸天子以偈頌讚嘆道：『當下沒有放逸，佛修習成就菩提，導師對於正法，沒有懈怠而到達彼岸。』

那時，住無放逸天子以偈頌讚嘆道：

【English Translation】 English version Said: 'Not a person, not a sentient being, not for use, not worldly wealth, It is useful according to the teaching, the Buddha can truly see it.'

Then, the Deva (celestial being) 'Dwelling in No-Form' praised with a verse: 'All the dharmas (teachings, phenomena) that are used, they are all without form, The nature and appearance of all dharmas are separate, the Guide (Buddha) sees it this way.'

Then, the Deva 'Without Desire' praised with a verse: 'Because of the emptiness and formlessness of dharma, therefore no desire arises, If there is a desire, only the Buddha knows it as it truly is.'

Then, the Deva 'Samadhi Flow' praised with a verse: 'Having attained the gate of liberation, there is no one who is liberated, The root of afflictions is also non-existent, the Buddha sees the true nature.'

Then, the Deva 'Without Defilement' praised with a verse: 'Abandoning all evil, gathering all merits, Therefore, the Buddha is without defamation, and there is no matter for defamation.'

Then, the Deva 'Electric Cloud' praised with a verse: 'Like thunder and lightning clouds, raining down to fill the earth, The Buddha pours down the rain of the true Dharma, filling all sentient beings.'

Then, the Deva 'Not Vain Wish' praised with a verse: 'The World Honored One's words are unsurpassed, able to turn the wheel of the true Dharma, Clearly understanding the profound principles of Dharma, possessing all wisdom.'

Then, the Deva 'Possessing Wisdom' praised with a verse: 'There is no birth and no death, the nature of all dharmas is such, The Tathagata (Buddha) knows this well, and also teaches it to others.'

Then, the Deva 'Lion's Roar' praised with a verse: 'When the Tathagata roars like a lion, expounding the Dharma of emptiness, The heretics are all fearful and afraid, like beasts fearing a lion.'

Then, the Deva 'Non-negligent Action' praised with a verse: 'Being present without negligence, the Buddha cultivated and attained Bodhi (enlightenment), The Guide, regarding the true Dharma, without negligence, reached the other shore.'

Then, the Deva 'Dwelling in Non-negligence' praised with a verse:

曰：

「安住不放逸，　　增益佛正法，　十力及余行，　　佛法不思議。」

爾時無放逸生天子以偈贊曰：

「會於無放逸，　　助道得生長，　以此濟群生，　　佛亦自解脫。」

爾時成無放逸天子以偈贊曰：

「無逸得成就，　　諸有依解脫，　聲聞及菩薩，　　皆從如是學。」

爾時不逸行天子以偈贊曰：

「所有諸佛子，　　常不放逸行，　能取一切智，　　善觀世間故。」

爾時無逸護天子以偈贊曰：

「佛修菩提時，　　守護不放逸，　逮得勝菩提，　　大悲莊嚴故。」

爾時住不放逸天子以偈贊曰：

「若住不放逸，　　揀擇一相法，　佛子大勇健，　　當得父遺財。」

爾時樂不放逸天子以偈贊曰：

「勇健樂不逸，　　能破煩惱山，　是等以佛智，　　疾滅高慢聚。」

爾時堅持不放逸天子以偈贊曰：

「守護無放逸，　　昔求一切智，　阿僧祇億劫，　　佛心無疲倦。」

爾時舍摩他現前天子以偈贊曰：

「法寂自性爾，　　是諸佛境界，　智者依彼住，　　能趣勝菩提。」

爾時依舍摩他天子以偈贊曰：

「諸佛依舍摩，　　依而不取著，　眾生煩惱滅，　　如雨淹諸塵。」

爾

【現代漢語翻譯】現代漢語譯本說：『安住于不放逸，增長佛陀的正法，十力（如來十種智慧力量）以及其他修行，佛法真是不可思議。』那時，無放逸生天子以偈頌讚嘆道：『匯聚于不放逸，有助於道業的增長，以此來救濟眾生，佛陀也因此獲得解脫。』那時，成就無放逸天子以偈頌讚嘆道：『不放逸能成就一切，所有依賴解脫的人，無論是聲聞（聽聞佛法而修行的弟子）還是菩薩（發願救度眾生的修行者），都應如此學習。』那時，不逸行天子以偈頌讚嘆道：『所有佛的弟子，常常不放逸地修行，能夠獲得一切智慧，因為他們善於觀察世間。』那時，無逸護天子以偈頌讚嘆道：『佛陀在修行菩提（覺悟）時，守護不放逸，最終獲得殊勝的菩提，這是因為他以大悲心莊嚴自己。』那時，住不放逸天子以偈頌讚嘆道：『如果安住于不放逸，選擇唯一真理的法，佛的弟子們大勇猛精進，將獲得佛陀遺留的法財。』那時，樂不放逸天子以偈頌讚嘆道：『勇猛精進，樂於不放逸，能夠摧毀煩惱大山，這些人以佛陀的智慧，迅速消滅高慢的聚集。』那時，堅持不放逸天子以偈頌讚嘆道：『守護不放逸，過去爲了追求一切智慧，經歷了阿僧祇（無數）億劫，佛陀的心從未疲倦。』那時，舍摩他（止）現前天子以偈頌讚嘆道：『法的寂靜自性本來如此，這是諸佛的境界，智者依此而住，能夠趨向殊勝的菩提。』那時，依舍摩他天子以偈頌讚嘆道：『諸佛依止舍摩他，依止而不執著，眾生的煩惱因此滅除，如同雨水淹沒塵土。』

【English Translation】 English version It is said: 'Dwelling in non-negligence, increasing the Buddha's true Dharma, the ten powers (ten wisdom powers of the Tathagata) and other practices, the Buddha's Dharma is truly inconceivable.' At that time, the Deva 'Born of Non-negligence' praised with a verse: 'Gathering in non-negligence, it helps the growth of the path, using this to save all beings, the Buddha also attains liberation through this.' At that time, the Deva 'Accomplished in Non-negligence' praised with a verse: 'Non-negligence can accomplish everything, all those who rely on liberation, whether they are Sravakas (disciples who practice by hearing the Dharma) or Bodhisattvas (practitioners who vow to save all beings), should learn in this way.' At that time, the Deva 'Practicing Non-negligence' praised with a verse: 'All the Buddha's disciples, constantly practicing non-negligence, are able to obtain all wisdom, because they are good at observing the world.' At that time, the Deva 'Protecting Non-negligence' praised with a verse: 'When the Buddha was practicing Bodhi (enlightenment), he guarded non-negligence, and finally attained supreme Bodhi, because he adorned himself with great compassion.' At that time, the Deva 'Dwelling in Non-negligence' praised with a verse: 'If one dwells in non-negligence, choosing the Dharma of the one true reality, the Buddha's disciples, with great courage and diligence, will obtain the Dharma wealth left by the Buddha.' At that time, the Deva 'Delighting in Non-negligence' praised with a verse: 'Courageous and diligent, delighting in non-negligence, able to destroy the mountain of afflictions, these people, with the Buddha's wisdom, quickly eliminate the accumulation of arrogance.' At that time, the Deva 'Persisting in Non-negligence' praised with a verse: 'Guarding non-negligence, in the past, in order to pursue all wisdom, having gone through countless kalpas (aeons), the Buddha's heart was never weary.' At that time, the Deva 'Samatha (calm abiding) Manifest' praised with a verse: 'The peaceful nature of Dharma is inherently so, this is the realm of all Buddhas, the wise dwell in this, and are able to approach supreme Bodhi.' At that time, the Deva 'Relying on Samatha' praised with a verse: 'All Buddhas rely on Samatha, relying without attachment, the afflictions of sentient beings are thus extinguished, like rain submerging dust.'

時住舍摩他天子以偈贊曰：

「諸佛住舍摩，　　不動如大山，　天魔不能壞，　　心寂故歸命。」

爾時舍摩他調伏天子以偈贊曰：

「舍摩所調伏，　　佛子無譏毀，　億魔不能動，　　離欲如羅漢。」

爾時修舍摩他天子以偈贊曰：

「大雄昔修習，　　舍摩他定時，　無有知佛心，　　依何得禪定。」

爾時舍摩他上首天子以偈贊曰：

「佛轉正法輪，　　奮得舍摩他，　余法悉依彼，　　以是獲菩提。」

爾時留舍摩他天子以偈贊曰：

「佛說舍摩他，　　是為心籠網，　眾生墮迷獄，　　佛教降伏心。」

爾時舍摩他境界天子以偈贊曰：

「諸佛妙境界，　　是為舍摩他，　修此得無礙，　　成就大導師。」

爾時滿足舍摩他天子以偈贊曰：

「以禪充滿心，　　復更修集慧，　故佛得菩提，　　復能安眾生。」

爾時重舍摩他天子以偈贊曰：

「不見有餘道，　　唯在佛法中，　獲得大智慧，　　成就無上士。」

爾時欣毗婆舍那天子以偈贊曰：

「佛依毗舍那，　　能視一切法，　菩薩隨順學，　　成就自然智。」

爾時生毗婆舍那天子以偈贊曰：

「到智彼岸故，　　成就大醫王，　顯示四真

【現代漢語翻譯】現代漢語譯本當時，住在舍摩他（Samatha，止）天的天子以偈頌讚嘆道：『諸佛安住于舍摩他，如大山般不動搖，天魔無法破壞，因為他們的心寂靜，我歸命於他們。』當時，舍摩他調伏天子以偈頌讚嘆道：『被舍摩他所調伏的佛子，不會受到任何譏諷和譭謗，即使億萬魔軍也無法動搖他們，他們像羅漢一樣遠離慾望。』當時，修習舍摩他的天子以偈頌讚嘆道：『大雄（指佛陀）過去修習舍摩他禪定時，沒有人知道佛陀的心，他是依靠什麼而獲得禪定的呢？』當時，舍摩他上首天子以偈頌讚嘆道：『佛陀轉動正法輪，奮力獲得舍摩他，其他一切法都依此而生，因此才獲得菩提（Bodhi，覺悟）。』當時，留舍摩他的天子以偈頌讚嘆道：『佛陀所說的舍摩他，就像是心的籠網，眾生因此墮入迷惑的牢獄，佛陀的教誨是爲了降伏內心。』當時，舍摩他境界天子以偈頌讚嘆道：『諸佛的微妙境界，就是舍摩他，修習此法可以獲得無礙的智慧，成就偉大的導師。』當時，滿足舍摩他的天子以偈頌讚嘆道：『以禪定充滿內心，然後進一步修習智慧，所以佛陀才能獲得菩提，並且能夠安頓眾生。』當時，重舍摩他的天子以偈頌讚嘆道：『我看不見有其他道路，只有在佛法中，才能獲得大智慧，成就無上士。』當時，欣毗婆舍那（Vipassana，觀）的天子以偈頌讚嘆道：『佛陀依靠毗婆舍那，能夠觀察一切法，菩薩隨順學習，成就自然的智慧。』當時，生毗婆舍那的天子以偈頌讚嘆道：『因為到達智慧的彼岸，所以成就偉大的醫王，能夠顯示四聖諦（catvari-arya-satyani）。』

【English Translation】 English version Then, the Deva (celestial being) residing in Samatha (tranquility) abode praised with verses: 'The Buddhas dwell in Samatha, unmoving like great mountains, celestial demons cannot destroy them, because their minds are tranquil, I take refuge in them.' Then, the Deva who subdues through Samatha praised with verses: 'The Buddha's disciples who are subdued by Samatha, receive no criticism or slander, even billions of demons cannot move them, they are detached from desires like Arhats (enlightened beings).' Then, the Deva who cultivates Samatha praised with verses: 'The Great Hero (Buddha) in the past cultivated Samatha meditation, no one knows the Buddha's mind, upon what did he rely to attain meditation?' Then, the chief Deva of Samatha praised with verses: 'The Buddha turns the Dharma wheel, striving to attain Samatha, all other Dharmas (teachings) rely on it, therefore, he attains Bodhi (enlightenment).' Then, the Deva who retains Samatha praised with verses: 'The Samatha spoken by the Buddha is like a cage for the mind, sentient beings fall into the prison of delusion, the Buddha's teachings are to subdue the mind.' Then, the Deva of the realm of Samatha praised with verses: 'The subtle realm of the Buddhas is Samatha, cultivating this one attains unobstructed wisdom, and becomes a great guide.' Then, the Deva who is satisfied with Samatha praised with verses: 'Filling the mind with meditation, and then further cultivating wisdom, therefore the Buddha attains Bodhi, and is able to settle sentient beings.' Then, the Deva who emphasizes Samatha praised with verses: 'I see no other path, only in the Buddha's Dharma, can one attain great wisdom, and become the unsurpassed one.' Then, the Deva who rejoices in Vipassana (insight) praised with verses: 'The Buddha relies on Vipassana, able to observe all Dharmas, Bodhisattvas (enlightenment beings) follow and learn, attaining natural wisdom.' Then, the Deva who arises from Vipassana praised with verses: 'Because of reaching the other shore of wisdom, one becomes a great physician, able to reveal the Four Noble Truths (catvari-arya-satyani).'

諦，　　皆由毗舍那。」

爾時住毗婆舍那天子以偈贊曰：

「住毗婆舍那，　　如實知諸法，　勇健證菩提，　　能成大導師。」

爾時修盡毗婆舍那天子以偈贊曰：

「大士以智慧，　　修習勝菩提，　不生識境界，　　成就大導師。」

爾時樂毗婆舍那天子以偈贊曰：

「智者依真實，　　觀察如此法，　能獲無等果，　　成佛號導師。」

爾時勤習毗婆舍那天子以偈贊曰：

「勤修智慧故，　　能立諸苦行，　彼成難降伏，　　不為邪道壞。」

爾時毗婆舍那天子以偈贊曰：

「所有諸佛子，　　觀察法相故，　彼知法相已，　　成就調御師。」

爾時修毗婆舍那天子以偈贊曰：

「如來於長夜，　　修習勝智慧，　能成一切智，　　度脫無量眾。」

爾時殊勝行天子以偈贊曰：

「佛修一切智，　　成就大導師，　以法濟世間，　　越渡駃流水。」

爾時住毗婆舍那天子以偈贊曰：

「住毗婆舍那，　　觀察一切法，　出生諸佛法，　　地生尼拘樹。」

爾時持毗婆舍那天子以偈贊曰：

「世尊諸佛子，　　攝受勝智慧，　得上菩提已，　　能度諸眾生。」

爾時遊戲毗婆舍那天子以偈贊曰：

「

【現代漢語翻譯】現代漢語譯本『諦』（真理），一切都源於『毗舍那』（觀）。

當時，安住于『毗婆舍那』（觀）的天子以偈頌讚嘆道：

『安住于毗婆舍那，如實了知諸法，勇猛精進證得菩提，能成就偉大的導師。』

當時，修習圓滿『毗婆舍那』（觀）的天子以偈頌讚嘆道：

『大士以智慧，修習殊勝的菩提，不生起對識的執著，成就偉大的導師。』

當時，樂於『毗婆舍那』（觀）的天子以偈頌讚嘆道：

『智者依循真實，如此觀察諸法，能獲得無與倫比的果報，成佛號為導師。』

當時，勤于修習『毗婆舍那』（觀）的天子以偈頌讚嘆道：

『勤修智慧的緣故，能建立諸種苦行，他成就難以降伏，不被邪道所破壞。』

當時，『毗婆舍那』（觀）天子以偈頌讚嘆道：

『所有諸佛的弟子，觀察諸法實相的緣故，他們了知法相之後，成就調御師。』

當時，修習『毗婆舍那』（觀）的天子以偈頌讚嘆道：

『如來於漫長的時間裡，修習殊勝的智慧，能成就一切智，度脫無量的眾生。』

當時，殊勝行天子以偈頌讚嘆道：

『佛陀修習一切智，成就偉大的導師，以佛法救濟世間，越過湍急的河流。』

當時，安住于『毗婆舍那』（觀）的天子以偈頌讚嘆道：

『安住于毗婆舍那，觀察一切諸法，出生諸佛的法，如同大地生長尼拘樹。』

當時，持有『毗婆舍那』（觀）的天子以偈頌讚嘆道：

『世尊諸佛的弟子，攝受殊勝的智慧，證得上菩提之後，能度脫諸多的眾生。』

當時，遊戲『毗婆舍那』（觀）的天子以偈頌讚嘆道：

【English Translation】 English version 'Truth,' all arises from 'Vipashyana' (insight).

At that time, the Deva (celestial being) dwelling in Vipashyana (insight) praised with a verse:

'Dwelling in Vipashyana, truly knowing all dharmas, bravely attaining Bodhi, able to become a great teacher.'

At that time, the Deva who had perfected Vipashyana (insight) praised with a verse:

'The great being, with wisdom, cultivates supreme Bodhi, not giving rise to the realm of consciousness, achieving a great teacher.'

At that time, the Deva who delighted in Vipashyana (insight) praised with a verse:

'The wise one, relying on truth, observes dharmas in this way, able to obtain unparalleled fruit, becoming a Buddha called a teacher.'

At that time, the Deva who diligently practiced Vipashyana (insight) praised with a verse:

'Because of diligently cultivating wisdom, able to establish all kinds of ascetic practices, he achieves the invincible, not destroyed by evil paths.'

At that time, the Vipashyana (insight) Deva praised with a verse:

'All the disciples of the Buddhas, because of observing the characteristics of dharmas, after they know the characteristics of dharmas, achieve the tamer of beings.'

At that time, the Deva who cultivated Vipashyana (insight) praised with a verse:

'The Tathagata, throughout the long night, cultivates supreme wisdom, able to achieve all-knowingness, liberating countless beings.'

At that time, the Deva of excellent conduct praised with a verse:

'The Buddha cultivates all-knowingness, achieving a great teacher, using the Dharma to save the world, crossing over the swift-flowing river.'

At that time, the Deva dwelling in Vipashyana (insight) praised with a verse:

'Dwelling in Vipashyana, observing all dharmas, giving birth to the dharmas of the Buddhas, like the earth giving birth to the Nyagrodha tree.'

At that time, the Deva who held Vipashyana (insight) praised with a verse:

'The World Honored One, the disciples of the Buddhas, receiving supreme wisdom, after attaining supreme Bodhi, able to liberate all beings.'

At that time, the Deva who played in Vipashyana (insight) praised with a verse:

遊戲于諸法，　　得佛無所畏，　無怯亦無怖，　　勝智大牟尼。」

爾時隨順毗婆舍那天子以偈贊曰：

「大雄于諸法，　　皆會毗舍那，　觀察無自性，　　是即佛菩提。」

爾時毗婆舍那堅固天子以偈贊曰：

「諸佛智堅固，　　於法無所畏，　觀見群生苦，　　能起大悲心。」

爾時毗婆舍那天子以偈贊曰：

「以智趣菩提，　　有智慧善學，　彼得勝菩提，　　度脫諸眾生。」

爾時修空天子以偈贊曰：

「修習于空法，　　智者悟菩提，　能壞諸牢獄，　　亦度結縛者。」

爾時解空天子以偈贊曰：

「世尊解空故，　　不見於身命，　無緣無自性，　　依是為世說。」

爾時空境界天子以偈贊曰：

「一切佛境界，　　諸法性自空，　大雄于中學，　　愍濟眾生故。」

爾時信空天子以偈贊曰：

「如來離臭穢，　　怖畏亦久度，　不著于諸法，　　如風無所依。」

爾時樂空天子以偈贊曰：

「修習空法者，　　能樂佛境界，　彼即供養佛，　　亦成無上供。」

爾時空建立天子以偈贊曰：

「修習空法故，　　導師得建立，　通達空法已，　　成就世間親。」

爾時向空天子以偈贊曰：

【現代漢語翻譯】現代漢語譯本在諸法中自在遊戲，獲得佛陀的無所畏懼，既不膽怯也不恐懼，擁有殊勝智慧的大牟尼（佛陀）。那時，隨順毗婆舍那（Vipasyana，觀）的天子以偈頌讚嘆道：大雄（佛陀）在諸法中，都能領會毗舍那（Vipasyana，觀），觀察諸法無自性，這就是佛陀的菩提（Bodhi，覺悟）。那時，毗婆舍那堅固（Vipasyana-dridha）天子以偈頌讚嘆道：諸佛的智慧堅固，對於諸法無所畏懼，觀察到眾生的苦難，能夠生起大悲心。那時，毗婆舍那（Vipasyana，觀）天子以偈頌讚嘆道：以智慧趣向菩提（Bodhi，覺悟），有智慧的人能夠善於學習，他們獲得殊勝的菩提，度脫一切眾生。那時，修空（Sunyata，空性）天子以偈頌讚嘆道：修習空法，智者能夠領悟菩提，能夠摧毀一切牢獄，也能度脫被束縛的人。那時，解空（Sunyata，空性）天子以偈頌讚嘆道：世尊因爲了解空性，所以不見有身命，無緣起也無自性，依此為世人宣說。那時，空境界（Sunyata-gocara）天子以偈頌讚嘆道：一切佛的境界，諸法的本性是空，大雄（佛陀）在其中學習，爲了憐憫救濟眾生。那時，信空（Sunyata，空性）天子以偈頌讚嘆道：如來遠離污穢，恐懼也早已度脫，不執著于諸法，如同風一樣無所依。那時，樂空（Sunyata，空性）天子以偈頌讚嘆道：修習空法的人，能夠樂於佛的境界，他們就是在供養佛，也是成就無上的供養。那時，空建立（Sunyata-pratistha）天子以偈頌讚嘆道：因為修習空法，導師得以建立，通達空法之後，成就世間的親人。那時，向空（Sunyata，空性）天子以偈頌讚嘆道：

【English Translation】 English version Playing freely in all dharmas, having attained the Buddha's fearlessness, neither timid nor afraid, the great sage (Muni, Buddha) with supreme wisdom. Then, the deva (celestial being) who follows Vipasyana (insight) praised with a verse: The great hero (Buddha), in all dharmas, comprehends Vipasyana (insight), observing that all dharmas have no self-nature, this is the Bodhi (enlightenment) of the Buddha. Then, the deva Vipasyana-dridha (firm in insight) praised with a verse: The wisdom of all Buddhas is firm, fearless towards all dharmas, observing the suffering of beings, able to arise great compassion. Then, the deva Vipasyana (insight) praised with a verse: With wisdom, they approach Bodhi (enlightenment), those with wisdom are able to learn well, they attain supreme Bodhi, liberating all beings. Then, the deva who cultivates Sunyata (emptiness) praised with a verse: Cultivating the dharma of emptiness, the wise ones realize Bodhi, able to destroy all prisons, and also liberate those who are bound. Then, the deva who understands Sunyata (emptiness) praised with a verse: Because the World Honored One understands emptiness, he does not see a self or life, without cause or self-nature, based on this, he speaks to the world. Then, the deva of the realm of Sunyata (emptiness) praised with a verse: The realm of all Buddhas, the nature of all dharmas is empty, the great hero (Buddha) learns in this, for the sake of compassionately saving beings. Then, the deva who believes in Sunyata (emptiness) praised with a verse: The Tathagata (Buddha) is free from defilement, fear has long been overcome, not attached to any dharmas, like the wind, without any support. Then, the deva who delights in Sunyata (emptiness) praised with a verse: Those who cultivate the dharma of emptiness, are able to delight in the realm of the Buddha, they are offering to the Buddha, and also accomplishing the supreme offering. Then, the deva who establishes Sunyata (emptiness) praised with a verse: Because of cultivating the dharma of emptiness, the guide is established, having understood the dharma of emptiness, he becomes a relative to the world. Then, the deva who is directed towards Sunyata (emptiness) praised with a verse:

「佛知無一法，　　不是涅槃者，　諸法趣涅槃，　　此是佛菩提。」

爾時空成就天子以偈贊曰：

「已得空寂定，　　佛子得成就，　彼等供養佛，　　是修空法者。」

爾時趣空天子以偈贊曰：

「所有歸空者，　　有智非愚癡，　無著斷煩惱，　　離垢得菩提。」

爾時滿足空天子以偈贊曰：

「佛法得滿足，　　成就難降伏，　所有修空者，　　能利益世間。」

爾時住空天子以偈贊曰：

「安住佛法中，　　能修空智者，　無量諸魔眾，　　不能動彼等。」

爾時樂無相天子以偈贊曰：

「喜樂於無相，　　不著有相中，　揀擇諸法已，　　佛能超世間。」

爾時無相行天子以偈贊曰：

「習行無相時，　　清凈寂滅行，　離相眾生等，　　魔不知彼趣。」

爾時無相境界天子以偈贊曰：

「無相佛境界，　　如來於中修，　無相難證解，　　我禮定行者。」

爾時渴樂無相天子以偈贊曰：

「此等一切眾，　　渴樂無相法，　悕求父資財，　　供養天人師。」

爾時修無相行天子以偈贊曰：

「如來於無相，　　晝夜常修行，　天人及鬼神，　　不知佛所趣。」

爾時無相解脫天子以偈贊曰

【現代漢語翻譯】現代漢語譯本『佛陀了知沒有哪一法，不是通向涅槃的；一切法都趨向涅槃，這就是佛陀的菩提智慧。』

當時，空成就天子以偈頌讚嘆道：『已證得空寂禪定，佛陀的弟子們獲得了成就。他們供養佛陀，是修習空性之法的人。』

當時，趣空天子以偈頌讚嘆道：『所有歸於空性的人，都是有智慧而非愚癡的。他們不執著，斷除煩惱，遠離垢染，獲得菩提。』

當時，滿足空天子以偈頌讚嘆道：『佛法得以圓滿，成就難以被降伏。所有修習空性的人，能夠利益世間。』

當時，住空天子以偈頌讚嘆道：『安住于佛法之中，能夠修習空性智慧的人，無量諸魔眾都不能動搖他們。』

當時，樂無相天子以偈頌讚嘆道：『喜樂於無相之法，不執著于有相之中。辨別諸法之後，佛陀能夠超越世間。』

當時，無相行天子以偈頌讚嘆道：『修習無相之時，是清凈寂滅的修行。遠離有相的眾生，魔王不知道他們所趨向之處。』

當時，無相境界天子以偈頌讚嘆道：『佛陀的無相境界，如來在其中修行。無相難以證悟和理解，我禮敬那些安住于禪定修行的人。』

當時，渴樂無相天子以偈頌讚嘆道：『這些一切眾生，都渴求喜樂於無相之法。他們希求如同父親般的資財，供養天人導師。』

當時，修無相行天子以偈頌讚嘆道：『如來對於無相之法，日夜都在修行。天人以及鬼神，都不知道佛陀所趨向之處。』

當時，無相解脫天子以偈頌讚嘆道：

【English Translation】 English version 'The Buddha knows that there is no single dharma that is not of Nirvana; all dharmas tend towards Nirvana, this is the Bodhi (enlightenment) of the Buddha.'

At that time, the Deva (god) 'Accomplishment of Emptiness' praised with a verse: 'Having attained the Samadhi (meditative absorption) of emptiness and tranquility, the Buddha's disciples have achieved accomplishment. They who offer to the Buddha are those who practice the Dharma of emptiness.'

At that time, the Deva 'Inclined to Emptiness' praised with a verse: 'All who return to emptiness are wise, not foolish. They are without attachment, severing afflictions, free from defilements, and attain Bodhi (enlightenment).'

At that time, the Deva 'Fulfillment of Emptiness' praised with a verse: 'The Buddha's Dharma is fulfilled, achieving the difficult to subdue. All who practice emptiness are able to benefit the world.'

At that time, the Deva 'Dwelling in Emptiness' praised with a verse: 'Those who abide in the Buddha's Dharma and are able to cultivate the wisdom of emptiness, countless hosts of demons cannot move them.'

At that time, the Deva 'Joy in the Signless' praised with a verse: 'Rejoicing in the signless, not attached to the realm of signs. Having discerned all dharmas, the Buddha is able to transcend the world.'

At that time, the Deva 'Practicing the Signless' praised with a verse: 'When practicing the signless, it is a pure and tranquil practice. Beings who are free from signs, the Mara (demon) does not know where they are going.'

At that time, the Deva 'Realm of the Signless' praised with a verse: 'The Buddha's realm of the signless, the Tathagata (Buddha) cultivates within it. The signless is difficult to realize and understand, I bow to those who are steadfast in their practice.'

At that time, the Deva 'Longing for the Signless' praised with a verse: 'All these beings long for the Dharma of the signless. They seek the wealth of their father, offering to the teacher of gods and humans.'

At that time, the Deva 'Cultivating the Signless Practice' praised with a verse: 'The Tathagata (Buddha) practices the signless day and night. Gods, humans, and spirits do not know where the Buddha is going.'

At that time, the Deva 'Liberation of the Signless' praised with a verse:

：

「大雄住無相，　　思量一切法，　導師所修學，　　是故我敬禮。」

爾時無相遊戲天子以偈贊曰：

「大慈現遊戲，　　常依無相法，　成熟眾生故，　　住于佛智中。」

爾時無相成就天子以偈贊曰：

「善修離相者，　　能得佛菩提，　亦能供養佛，　　如子恭敬父。」

爾時久樂無相天子以偈贊曰：

「彼愛佛正法，　　即是眾生塔，　所有棄相者，　　得住于師處。」

爾時無相道天子以偈贊曰：

「眾生諸所歸，　　依道得濟度，　無著寂滅行，　　如來最無上。」

爾時信無相天子以偈贊曰：

「信解無相者，　　寂滅離諸怨，　我禮一切佛，　　自度度他者。」

爾時趣無愿天子以偈贊曰：

「世尊所有愿，　　求之不可得，　彼等離所作，　　是佛出世間。」

爾時修無愿天子以偈贊曰：

「于有不起愿，　　修行寂滅心，　斷除渴愛縛，　　是佛離世間。」

爾時無愿生天子以偈贊曰：

「彼得大精進，　　于有離愛染，　是等如來子，　　悉禮自己父。」

爾時從無愿生天子以偈贊曰：

「彼等不起愿，　　于有而壞有，　所能斷愛者，　　佛子離譏毀。」

爾時無愿解脫天

【現代漢語翻譯】現代漢語譯本『大雄』（指佛陀）安住于無相的境界，思量一切諸法，這是導師（指佛陀）所修習的，因此我恭敬頂禮。

這時，『無相遊戲』天子以偈頌讚嘆道：『大慈』（指佛陀）展現神通遊戲，常常依止無相之法，爲了成熟眾生，安住于佛的智慧之中。

這時，『無相成就』天子以偈頌讚嘆道：善於修習離相的人，能夠證得佛的菩提，也能供養佛，如同兒子恭敬父親一樣。

這時，『久樂無相』天子以偈頌讚嘆道：他們愛樂佛的正法，這正法就是眾生的寶塔，所有捨棄執著于相的人，都能安住在導師（指佛陀）的處所。

這時，『無相道』天子以偈頌讚嘆道：眾生所歸依之處，依道才能得到救度，無所執著的寂滅之行，如來是最無上的。

這時，『信無相』天子以偈頌讚嘆道：信解無相的人，能夠寂滅，遠離一切怨恨，我禮敬一切佛，他們是自度又能度他的人。

這時，『趣無愿』天子以偈頌讚嘆道：世尊（指佛陀）所有的愿，是求之不可得的，他們遠離一切造作，這樣的佛才出世於世間。

這時，『修無愿』天子以偈頌讚嘆道：對於有（指三界）不生起願望，修行寂滅之心，斷除渴愛的束縛，這樣的佛才脫離世間。

這時，『無愿生』天子以偈頌讚嘆道：他們獲得大精進，對於有（指三界）遠離愛染，這些人如同如來的兒子，都禮敬自己的父親（指佛陀）。

這時，『從無愿生』天子以偈頌讚嘆道：他們不生起願望，對於有（指三界）而能壞滅有（指執著），能夠斷除愛慾的人，佛的弟子遠離譏諷和譭謗。

這時，『無愿解脫』天子以偈頌讚嘆道：

【English Translation】 English version 'The Great Hero' (referring to the Buddha) dwells in the state of no-form, contemplating all dharmas. This is what the Teacher (referring to the Buddha) has practiced, therefore I respectfully bow.

At that time, the 'Playful in No-Form' Deva praised with a verse: 'The Great Compassionate One' (referring to the Buddha) manifests miraculous plays, always relying on the dharma of no-form. For the sake of maturing sentient beings, he dwells in the wisdom of the Buddha.

At that time, the 'Accomplished in No-Form' Deva praised with a verse: Those who are skilled in practicing detachment from form can attain the Bodhi of the Buddha, and can also make offerings to the Buddha, just as a son respects his father.

At that time, the 'Longing for No-Form' Deva praised with a verse: They love the Buddha's true Dharma, and this Dharma is the stupa for sentient beings. All those who abandon attachment to form can dwell in the place of the Teacher (referring to the Buddha).

At that time, the 'Path of No-Form' Deva praised with a verse: The place where sentient beings take refuge, only by relying on the path can they be saved. The practice of non-attachment and tranquility, the Tathagata is the most supreme.

At that time, the 'Faith in No-Form' Deva praised with a verse: Those who believe and understand no-form can attain tranquility and be free from all hatred. I pay homage to all Buddhas, they are those who liberate themselves and others.

At that time, the 'Aspiring to No-Wish' Deva praised with a verse: All the wishes of the World Honored One (referring to the Buddha) are unattainable. They are free from all actions, and such a Buddha appears in the world.

At that time, the 'Practicing No-Wish' Deva praised with a verse: They do not generate wishes for existence (referring to the three realms), practice the mind of tranquility, and cut off the bonds of craving. Such a Buddha is detached from the world.

At that time, the 'Born from No-Wish' Deva praised with a verse: They have attained great diligence, and are detached from the love and attachment to existence (referring to the three realms). These are like the sons of the Tathagata, all paying homage to their own father (referring to the Buddha).

At that time, the 'Born from No-Wish' Deva praised with a verse: They do not generate wishes, and while in existence (referring to the three realms), they destroy existence (referring to attachment). Those who can cut off desire, the disciples of the Buddha are free from criticism and slander.

At that time, the 'Liberated from No-Wish' Deva praised with a verse:

子以偈贊曰：

「無愿得解脫，　　不求離諸縛，　放舍不起愿，　　佛子持威德。」

爾時出無愿天子以偈贊曰：

「出離憂曠野，　　拔斷愛染根，　彼等禮如來，　　得除飢渴者。」

爾時必定無愿天子以偈贊曰：

「善知有苦者，　　亦知世樂妄，　佛是彼等父，　　彼為導師子。」

爾時向無愿天子以偈贊曰：

「于有見苦者，　　彼人得調伏，　我禮善調伏，　　破有調御師。」

爾時超無愿天子以偈贊曰：

「超度有曠野，　　得住安隱處，　普禮大導師，　　已伏煩惱怨。」

爾時被無愿鎧天子以偈贊曰：

「戰勝破怨敵，　　最強難伏者，　降諸魔眾已，　　勇健不求有。」

爾時無願力天子以偈贊曰：

「大力于解脫，　　能斷諸魔縛，　是諸佛子等，　　觀魔如網草。」

爾時觀身天子以偈贊曰：

「諸有觀此身，　　彼能樂佛法，　無身無作者，　　是等隨順法。」

爾時念身天子以偈贊曰：

「所有念此身，　　穢惡不清凈，　已知身如實，　　敬禮大導師。」

爾時厭患身天子以偈贊曰：

「繫念于內身，　　觀見不凈相，　彼得離身苦，　　調伏故敬禮。」

爾時捨身天子

【現代漢語翻譯】現代漢語譯本子以偈頌讚嘆道：『不希求獲得解脫，不尋求脫離一切束縛，放下一切願望不起執念，這樣的佛子才具有威德。』

這時，出無愿天子以偈頌讚嘆道：『出離憂愁的曠野，徹底拔除愛慾的根源，他們禮敬如來，得以消除飢渴。』

這時，必定無愿天子以偈頌讚嘆道：『善於瞭解有苦的存在，也知道世俗的快樂虛妄不實，佛是他們的父親，他們是導師的弟子。』

這時，向無愿天子以偈頌讚嘆道：『對於執著于有（存在）而受苦的人，他們能夠被調伏，我禮敬善於調伏的佛，他破除了有（存在）的調御師。』

這時，超無愿天子以偈頌讚嘆道：『超越了存在的曠野，得以安住在安穩之處，普遍禮敬偉大的導師，他已經降伏了煩惱的怨敵。』

這時，被無愿鎧天子以偈頌讚嘆道：『戰勝並摧毀了怨敵，最強大且難以被降伏的，降伏了一切魔眾之後，勇猛剛健不求有（存在）。』

這時，無願力天子以偈頌讚嘆道：『具有強大的力量以獲得解脫，能夠斬斷一切魔的束縛，這些佛的弟子們，看待魔就像看待網中的草一樣。』

這時，觀身天子以偈頌讚嘆道：『所有觀察這個身體的人，他們能夠樂於佛法，身體無常，沒有造作者，這些都是隨順真理的。』

這時，念身天子以偈頌讚嘆道：『所有憶念這個身體的人，知道它是污穢不潔凈的，已經如實地瞭解了身體的真相，恭敬禮拜偉大的導師。』

這時，厭患身天子以偈頌讚嘆道：『專注于內在的身體，觀察到不凈的現象，他們得以脫離身體的痛苦，因為調伏的緣故而恭敬禮拜。』

這時，捨身天子

【English Translation】 English version The son praised with a verse: 'Not wishing to attain liberation, not seeking to be free from all bonds, letting go of all desires and not arising attachments, such a Buddha's son possesses majestic virtue.'

Then, the Desireless Heavenly Son praised with a verse: 'Having departed from the desolate wilderness of sorrow, having uprooted the roots of attachment and desire, they pay homage to the Tathagata, and are able to eliminate hunger and thirst.'

Then, the Certainly Desireless Heavenly Son praised with a verse: 'Knowing well the existence of suffering, and also knowing that worldly pleasures are false and unreal, the Buddha is their father, and they are the disciples of the guide.'

Then, the Towards Desirelessness Heavenly Son praised with a verse: 'For those who suffer from clinging to existence, they can be tamed, I pay homage to the Buddha who is good at taming, he is the tamer who has broken the attachment to existence.'

Then, the Transcending Desirelessness Heavenly Son praised with a verse: 'Having transcended the wilderness of existence, they are able to dwell in a place of peace and security, universally paying homage to the great guide, who has already subdued the enemies of afflictions.'

Then, the Armored with Desirelessness Heavenly Son praised with a verse: 'Having conquered and destroyed the enemies, the strongest and most difficult to subdue, having subdued all the demonic hosts, they are courageous and do not seek existence.'

Then, the Power of Desirelessness Heavenly Son praised with a verse: 'Having great power to attain liberation, able to cut off all the bonds of demons, these disciples of the Buddha, view demons as if they were grass in a net.'

Then, the Observing the Body Heavenly Son praised with a verse: 'All those who observe this body, they are able to delight in the Buddha's teachings, the body is impermanent, there is no creator, these are all in accordance with the truth.'

Then, the Mindful of the Body Heavenly Son praised with a verse: 'All those who are mindful of this body, know that it is filthy and impure, having understood the true nature of the body, they respectfully bow to the great guide.'

Then, the Weary of the Body Heavenly Son praised with a verse: 'Focusing on the inner body, observing the impure phenomena, they are able to be free from the suffering of the body, and because of taming, they respectfully bow.'

Then, the Relinquishing the Body Heavenly Son

以偈贊曰：

「舍此膿血身，　　如蛇脫故皮，　敬禮于非身，　　是大如來身。」

爾時厭惡身天子以偈贊曰：

「厭惡膿血身，　　不凈甚臭穢，　舍此不凈身，　　歸敬天人師。」

爾時患身疲勞天子以偈贊曰：

「所患爛壞身，　　佛子求清凈，　彼得悉禮佛，　　所修正法身。」

爾時怖身天子以偈贊曰：

「觀知此四大，　　猶如惡毒蛇，　彼等超度身，　　敬禮大導師。」

爾時見身過天子以偈贊曰：

「現前見身過，　　是得智慧眼，　悉照此三有，　　智者依佛慧。」

爾時不樂身天子以偈贊曰：

「所有不樂身，　　不依法相住，　無著于諸結，　　彼等禮調御。」

爾時于有起怨想天子以偈贊曰：

「于有如怨想，　　修觀壞諸有，　佛子如是學，　　智生悟菩提。」

爾時壞有天子以偈贊曰：

「于有見過已，　　能知滅無畏，　佛子勤求道，　　獲得父遺財。」

爾時棄有天子以偈贊曰：

「所修棄諸有，　　樂住大涅槃，　心凈離眾結，　　我禮大導師。」

爾時斷有天子以偈贊曰：

「斷除有根本，　　照達三千界，　世尊諸子等，　　所學悉通利。」

爾時度有天子以偈

【現代漢語翻譯】現代漢語譯本以偈頌讚嘆道：『捨棄這膿血之身，如同蛇蛻去舊皮，敬禮那非身之身，那是如來的法身。』

那時，厭惡身體的天子以偈頌讚嘆道：『厭惡這膿血之身，不凈且極其臭穢，捨棄這不凈之身，歸敬天人導師（佛陀）。』

那時，因身體疲勞而痛苦的天子以偈頌讚嘆道：『這患病腐爛之身，佛子們追求清凈，他們都禮敬佛陀，所修習的是真正的法身。』

那時，對身體感到恐懼的天子以偈頌讚嘆道：『觀察得知這四大（地、水、火、風），猶如惡毒的蛇，他們超越了身體的束縛，敬禮偉大的導師（佛陀）。』

那時，看到身體過失的天子以偈頌讚嘆道：『當下見到身體的過失，是獲得了智慧之眼，能照見這三有（欲有、色有、無色有），智者依仗佛陀的智慧。』

那時，不樂於身體的天子以偈頌讚嘆道：『所有不樂於身體的人，不住於法相，不執著于各種煩惱，他們都禮敬調御者（佛陀）。』

那時，對存在產生怨恨想法的天子以偈頌讚嘆道：『對於存在如同怨敵一般，修習觀想以破除各種存在，佛子們如此學習，智慧生起而證悟菩提。』

那時，破除存在的天子以偈頌讚嘆道：『已經看到存在的過失，能知曉滅盡的無畏，佛子們勤奮求道，獲得父親遺留的財富（佛法）。』

那時，捨棄存在的天子以偈頌讚嘆道：『所修習的是捨棄各種存在，樂於安住于大涅槃，心清凈而遠離各種煩惱，我禮敬偉大的導師（佛陀）。』

那時，斷除存在的天子以偈頌讚嘆道：『斷除存在的根本，照亮通達三千世界，世尊的弟子們，所學習的都通達順利。』

那時，度脫存在的天子以偈頌讚嘆道：

【English Translation】 English version They praised in verses, saying: 'Having abandoned this body of pus and blood, like a snake shedding its old skin, I pay homage to that which is not a body, which is the Tathagata's (Buddha's) Dharma body.'

Then, the Deva (celestial being) who loathed the body praised in verses, saying: 'Loathing this body of pus and blood, impure and extremely foul, having abandoned this impure body, I return and pay homage to the teacher of gods and humans (Buddha).'

Then, the Deva who was weary of the body praised in verses, saying: 'This diseased and decaying body, the Buddha's disciples seek purity, they all pay homage to the Buddha, what they cultivate is the true Dharma body.'

Then, the Deva who feared the body praised in verses, saying: 'Observing and knowing that these four great elements (earth, water, fire, wind) are like venomous snakes, they have transcended the bondage of the body, I pay homage to the great guide (Buddha).'

Then, the Deva who saw the faults of the body praised in verses, saying: 'Seeing the faults of the body right now, is to have obtained the eye of wisdom, able to illuminate these three realms of existence (desire realm, form realm, formless realm), the wise rely on the Buddha's wisdom.'

Then, the Deva who was not pleased with the body praised in verses, saying: 'All those who are not pleased with the body, do not dwell in the characteristics of phenomena, not attached to various fetters, they all pay homage to the tamer (Buddha).'

Then, the Deva who had resentment towards existence praised in verses, saying: 'Regarding existence as if it were an enemy, cultivating contemplation to destroy all forms of existence, the Buddha's disciples learn in this way, wisdom arises and they realize Bodhi (enlightenment).'

Then, the Deva who destroyed existence praised in verses, saying: 'Having seen the faults of existence, able to know the fearlessness of extinction, the Buddha's disciples diligently seek the path, obtaining the wealth left by the father (the Dharma).'

Then, the Deva who abandoned existence praised in verses, saying: 'What is cultivated is the abandonment of all forms of existence, delighting in dwelling in the great Nirvana, the mind is pure and free from all fetters, I pay homage to the great guide (Buddha).'

Then, the Deva who severed existence praised in verses, saying: 'Having severed the root of existence, illuminating and understanding the three thousand worlds, the disciples of the World Honored One, what they learn is all understood and successful.'

Then, the Deva who transcended existence praised in verses:

贊曰：

「已度于有海，　　濟拔孤獨者，　於此三界中，　　彼等不在數。」

爾時破有天子以偈贊曰：

「佛子修道者，　　能破於三有，　彼是供養佛，　　以化眾生故。」

爾時于有解脫天子以偈贊曰：

「有流得解脫，　　究竟住后際，　大雄出世間，　　敬禮斷有者。」

爾時滅有天子以偈贊曰：

「滅除有根本，　　度有到彼岸，　已斷於後際，　　世間無如佛。」

爾時住后際天子以偈贊曰：

「如來后際住，　　寂滅到彼岸，　度有一切智，　　覺了未寤者。」

爾時于有住后際天子以偈贊曰：

「佛於後際住，　　說彼三有因，　不見有諸結，　　后能不生有。」

爾時得滅有天子以偈贊曰：

「知有空寂已，　　能解三有因，　精進不怯弱，　　我禮平等者。」

爾時度有到彼岸天子以偈贊曰：

「度有到彼岸，　　拔除有根源，　救度諸群生，　　導師愍一切。」

爾時于受無惱天子以偈贊曰：

「于受無貢高，　　無思亦無慮，　禪事悉知解，　　觀受如水泡。」

爾時解受天子以偈贊曰：

「如來知諸受，　　本來無自性，　凡夫所著處，　　如夢受欲樂。」

爾時觀受天子

【現代漢語翻譯】現代漢語譯本讚頌說：『已經渡過存在的海洋，救拔孤獨無助的人，在這三界之中，他們已不再被計算在內。』那時，破有天子以偈頌讚嘆說：『佛陀的弟子修行者，能夠破除三有（欲有、色有、無色有），他們是供養佛陀的人，因為他們教化眾生。』那時，于有解脫天子以偈頌讚嘆說：『從有流中得到解脫，最終安住於後際（涅槃），大雄（佛陀）出現於世間，我敬禮斷除有的人。』那時，滅有天子以偈頌讚嘆說：『滅除有的根本，渡過有到達彼岸，已經斷除后際，世間沒有像佛陀一樣的人。』那時，住后際天子以偈頌讚嘆說：『如來安住於後際，寂滅到達彼岸，渡過有，具有一切智慧，覺悟了尚未覺悟的人。』那時，于有住后際天子以偈頌讚嘆說：『佛陀安住於後際，宣說三有的因，不見有任何結縛，之後能夠不再產生有。』那時，得滅有天子以偈頌讚嘆說：『知道有是空寂的，能夠理解三有的因，精進而不怯弱，我禮敬平等者（佛陀）。』那時，度有到彼岸天子以偈頌讚嘆說：『渡過有到達彼岸，拔除有的根源，救度一切眾生，導師憐憫一切。』那時，于受無惱天子以偈頌讚嘆說：『對於感受沒有貢高我慢，沒有思慮也沒有憂愁，對於禪定之事完全瞭解，觀察感受如同水泡。』那時，解受天子以偈頌讚嘆說：『如來知道一切感受，本來沒有自性，凡夫執著的地方，如同夢中享受欲樂。』那時，觀受天子

【English Translation】 English version A verse of praise: 'Having crossed the sea of existence, rescuing the lonely and helpless, within these three realms, they are no longer counted among them.' At that time, the Deva 'Destroyer of Existence' praised with a verse: 'The Buddha's disciples, the practitioners, are able to break through the three existences (desire realm, form realm, formless realm), they are the ones who make offerings to the Buddha, because they transform sentient beings.' At that time, the Deva 'Liberated from Existence' praised with a verse: 'Having attained liberation from the stream of existence, ultimately dwelling in the after-limit (Nirvana), the Great Hero (Buddha) appears in the world, I pay homage to the one who has cut off existence.' At that time, the Deva 'Extinguisher of Existence' praised with a verse: 'Extinguishing the root of existence, crossing existence to the other shore, having cut off the after-limit, there is no one in the world like the Buddha.' At that time, the Deva 'Dwelling in the After-Limit' praised with a verse: 'The Tathagata dwells in the after-limit, reaching the other shore of tranquility, having crossed existence, possessing all wisdom, awakening those who have not yet awakened.' At that time, the Deva 'Dwelling in Existence and the After-Limit' praised with a verse: 'The Buddha dwells in the after-limit, explaining the cause of the three existences, not seeing any fetters, afterwards being able to not generate existence.' At that time, the Deva 'Attained Extinction of Existence' praised with a verse: 'Knowing that existence is empty and still, able to understand the cause of the three existences, diligent and not timid, I pay homage to the equal one (Buddha).' At that time, the Deva 'Crossed Existence to the Other Shore' praised with a verse: 'Having crossed existence to the other shore, uprooting the source of existence, saving all sentient beings, the guide is compassionate to all.' At that time, the Deva 'Without Affliction in Feeling' praised with a verse: 'Regarding feelings, there is no arrogance, no thought, and no worry, completely understanding the matters of meditation, observing feelings like water bubbles.' At that time, the Deva 'Understanding Feeling' praised with a verse: 'The Tathagata knows all feelings, originally without self-nature, the place where ordinary people are attached, like enjoying sensual pleasures in a dream.' At that time, the Deva 'Observing Feeling'

以偈贊曰：

「有智觀諸受，　　能取于善道，　不生未來受，　　如是見導師。」

爾時離受天子以偈贊曰：

「受及所受者，　　佛見無自性，　能即為眾說，　　難知甚深句。」

爾時決定知受天子以偈贊曰：

「諸受但世諦，　　第一義中無，　如來說真實，　　除斷世間疑。」

爾時善解受天子以偈贊曰：

「世尊善知受，　　猶如空中雲，　誰迷無智者，　　獨佛能實解。」

爾時通達受天子以偈贊曰：

「如來達諸受，　　解受到彼岸，　知受無我所，　　說法最為上。」

爾時度受天子以偈贊曰：

「世尊已久度，　　最難三受海，　舍離惡污泥，　　佛智號無上。」

爾時斷受天子以偈贊曰：

「導師于諸受，　　了知出世間，　超離污染泥，　　不著于諸有。」

爾時思受天子以偈贊曰：

「如來念諸受，　　由受苦世間，　眾生煩惱縛，　　佛知真實性。」

爾時解心天子以偈贊曰：

「佛心伏煩惱，　　亦降諸魔怨，　依真無所破，　　故佛號牟尼。」

爾時識心天子以偈贊曰：

「佛久識心相，　　猶如巧幻師，　幻作種種像，　　故佛號應供。」

爾時心行天子以偈贊曰：

【現代漢語翻譯】現代漢語譯本以偈頌讚嘆道：『有智慧的人觀察各種感受，能夠選取通往善道的途徑，不讓未來的感受產生，這樣的人才能見到導師。』

那時，離受天子以偈頌讚嘆道：『感受以及感受的主體，佛陀認為它們沒有自性，能夠為眾生宣說這個道理，這是難以理解的甚深教義。』

那時，決定知受天子以偈頌讚嘆道：『各種感受只是世俗諦（samvrti-satya，相對真理），在第一義諦（paramartha-satya，絕對真理）中並不存在，如來宣說真實之理，是爲了消除世間的疑惑。』

那時，善解受天子以偈頌讚嘆道：『世尊善於瞭解感受，就像空中的雲彩一樣虛幻，只有那些愚昧無知的人才會迷惑，唯有佛陀才能真正理解。』

那時，通達受天子以偈頌讚嘆道：『如來通達各種感受，理解感受併到達彼岸，知道感受沒有我所，這樣的說法最為殊勝。』

那時，度受天子以偈頌讚嘆道：『世尊早已度過最難的三種感受之海，捨棄了污穢的泥沼，佛陀的智慧是無上的。』

那時，斷受天子以偈頌讚嘆道：『導師對於各種感受，了知其超越世俗的本質，超脫了污染的泥沼，不執著于任何存在。』

那時，思受天子以偈頌讚嘆道：『如來思慮各種感受，世間因感受而受苦，眾生被煩惱束縛，佛陀知道感受的真實本性。』

那時，解心天子以偈頌讚嘆道：『佛陀的心降伏了煩惱，也降伏了各種魔怨，依靠真理而無所破，所以佛陀被稱為牟尼（muni，聖者）。』

那時，識心天子以偈頌讚嘆道：『佛陀早已認識心的真相，就像一個技藝高超的魔術師，幻化出各種各樣的形象，所以佛陀被稱為應供（arhat，值得供養的人）。』

那時，心行天子以偈頌讚嘆道：

【English Translation】 English version They praised with verses: 『The wise, observing all feelings, can choose the path to goodness, not giving rise to future feelings; such a one sees the guide.』

Then, the Deva (celestial being) 'Free from Feeling' praised with verses: 『Feelings and the feeler, the Buddha sees them as without self-nature, able to explain this to all beings, a profound and difficult teaching.』

Then, the Deva 'Determined Knowing of Feeling' praised with verses: 『All feelings are merely conventional truth (samvrti-satya), in the ultimate truth (paramartha-satya) they do not exist; the Tathagata (Buddha) speaks the truth, to dispel the doubts of the world.』

Then, the Deva 'Good Understanding of Feeling' praised with verses: 『The World Honored One (Buddha) well knows feelings, like clouds in the sky, only the ignorant are confused, only the Buddha truly understands.』

Then, the Deva 'Penetrating Feeling' praised with verses: 『The Tathagata penetrates all feelings, understands feelings and reaches the other shore, knowing feelings are without self, this teaching is the most supreme.』

Then, the Deva 'Crossing Over Feeling' praised with verses: 『The World Honored One has long since crossed the most difficult sea of three feelings, abandoning the defiled mud, the Buddha's wisdom is unsurpassed.』

Then, the Deva 'Cutting Off Feeling' praised with verses: 『The guide, regarding all feelings, knows their transcendental nature, transcending the defiled mud, not attached to any existence.』

Then, the Deva 'Thinking of Feeling' praised with verses: 『The Tathagata contemplates all feelings, the world suffers because of feelings, beings are bound by afflictions, the Buddha knows the true nature of feelings.』

Then, the Deva 'Understanding Mind' praised with verses: 『The Buddha's mind subdues afflictions, also defeats all demonic enemies, relying on truth and being unbreakable, therefore the Buddha is called Muni (sage).』

Then, the Deva 'Knowing Mind' praised with verses: 『The Buddha has long known the nature of the mind, like a skillful illusionist, creating various images, therefore the Buddha is called Arhat (worthy of offering).』

Then, the Deva 'Mind's Activity' praised with verses:

「大雄已修行，　　能斷心所緣，　億劫阿僧祇，　　心性不可得。」

爾時攝心天子以偈贊曰：

「躁動難調伏，　　無體而住窟，　佛斷速疾心，　　故能受勝供。」

爾時揀擇心天子以偈贊曰：

「佛已揀擇心，　　眾生為心縛，　佛能真實知，　　如幻師教子。」

爾時修心境界天子以偈贊曰：

「所行心境界，　　導師決定見，　如夢受五欲，　　迷彼愚癡者。」

爾時心自在天子以偈贊曰：

「調伏作業已，　　心無分別事，　如來見心相，　　世間所不知。」

爾時心勇天子以偈贊曰：

「所言心勇者，　　能破魔軍眾，　以心見心者，　　觀心不疲倦。」

爾時建立天子以偈贊曰：

「如來觀眾生，　　於法建立者，　以心能知心，　　彼則真佛子。」

爾時定心天子以偈贊曰：

「所有伏心者，　　彼能行寂滅，　是等離諸縛，　　不為魔所惱。」

爾時柔軟心天子以偈贊曰：

「勇健柔軟心，　　調伏眾生輩，　所樂佛法者，　　不著于諸欲。」

爾時凈心天子以偈贊曰：

「善心樂清凈，　　審思而作業，　聞佛正法已，　　無疑于深義。」

爾時住法天子以偈贊曰：

「所有向

【現代漢語翻譯】現代漢語譯本『大雄（指佛陀）已經修行，能夠斷除心中所執著的緣起，經歷億劫阿僧祇（無數個大劫），心性也是不可得的。』

這時，攝心天子以偈頌讚嘆道：『躁動的心難以調伏，它沒有實體卻像住在洞穴里一樣，佛陀斷除了這種快速變動的心，所以能夠接受殊勝的供養。』

這時，揀擇心天子以偈頌讚嘆道：『佛陀已經能夠揀擇心念，眾生卻被心所束縛，佛陀能夠真實地瞭解心，就像魔術師教導自己的孩子一樣。』

這時，修心境界天子以偈頌讚嘆道：『所行之心境，導師（指佛陀）能夠明確地見到，就像在夢中感受五欲（色、聲、香、味、觸），那些迷惑於此的都是愚癡的人。』

這時，心自在天子以偈頌讚嘆道：『調伏心念的作業已經完成，心不再有分別的念頭，如來（指佛陀）所見的心相，是世間所不知道的。』

這時，心勇天子以偈頌讚嘆道：『所說的心勇猛，能夠摧破魔軍的隊伍，以心來觀察心，觀察心念不會感到疲倦。』

這時，建立天子以偈頌讚嘆道：『如來觀察眾生，在佛法中建立教義，以心能夠了解心，他們才是真正的佛子。』

這時，定心天子以偈頌讚嘆道：『所有能夠降伏心念的人，他們能夠進入寂滅的境界，這些人脫離了一切束縛，不會被魔所困擾。』

這時，柔軟心天子以偈頌讚嘆道：『勇猛而又柔軟的心，能夠調伏各種眾生，那些樂於佛法的人，不會執著于各種慾望。』

這時，凈心天子以偈頌讚嘆道：『善良的心樂於清凈，審慎思考而後行動，聽聞佛陀的正法之後，不會對深奧的義理產生懷疑。』

這時，住法天子以偈頌讚嘆道：『所有趨向

【English Translation】 English version 'The Great Hero (referring to the Buddha) has already cultivated, able to sever the mind's attachments, having passed through countless kalpas (aeons) of asamkhya (incalculable), the nature of the mind is also unattainable.'

At that time, the Deva (celestial being) 'Grasping Mind' praised with a verse: 'The agitated mind is difficult to subdue, it has no substance yet dwells like in a cave, the Buddha has severed this rapidly changing mind, therefore he is able to receive supreme offerings.'

At that time, the Deva 'Discriminating Mind' praised with a verse: 'The Buddha has already discriminated the mind, sentient beings are bound by the mind, the Buddha is able to truly understand the mind, just like a magician teaching his child.'

At that time, the Deva 'Mind Realm Cultivation' praised with a verse: 'The realm of the mind that is traversed, the Guide (referring to the Buddha) can clearly see, like experiencing the five desires (form, sound, smell, taste, touch) in a dream, those who are deluded by this are foolish.'

At that time, the Deva 'Mind at Ease' praised with a verse: 'The work of subduing the mind has been completed, the mind no longer has discriminating thoughts, the mind's appearance as seen by the Tathagata (referring to the Buddha) is unknown to the world.'

At that time, the Deva 'Courageous Mind' praised with a verse: 'What is called courageous mind, is able to break the army of Mara (demon), using the mind to observe the mind, observing the mind without feeling weary.'

At that time, the Deva 'Establishing' praised with a verse: 'The Tathagata observes sentient beings, establishing teachings in the Dharma, those who can understand the mind with the mind, they are the true children of the Buddha.'

At that time, the Deva 'Concentrated Mind' praised with a verse: 'All those who can subdue the mind, they are able to enter the realm of tranquility, these people are free from all bonds, and will not be troubled by Mara.'

At that time, the Deva 'Gentle Mind' praised with a verse: 'The courageous yet gentle mind, is able to subdue all kinds of sentient beings, those who are fond of the Buddha's Dharma, will not be attached to various desires.'

At that time, the Deva 'Pure Mind' praised with a verse: 'The virtuous mind delights in purity, thinking carefully before acting, after hearing the Buddha's true Dharma, there will be no doubt about the profound meaning.'

At that time, the Deva 'Dwelling in Dharma' praised with a verse: 'All those who are inclined

法心，　　深樂不退沒，　彼是真佛子，　　已到調伏地。」

爾時思惟法天子以偈贊曰：

「思惟於法界，　　境界無非一，　一切法界凈，　　諸佛所學處。」

爾時法界建立天子以偈贊曰：

「法界所建立，　　是大慈悲心，　能住一相中，　　彼是真佛子。」

爾時法界境界天子以偈贊曰：

「世尊說法界，　　是為諸佛土，　大士所行處，　　此智不思議。」

爾時法界生天子以偈贊曰：

「法界所出生，　　是智難思議，　不疑深佛法，　　亦知諸根性。」

爾時入法界天子以偈贊曰：

「入深法界者，　　解法無與等，　是力不思議，　　亦得諸妙愿。」

爾時法界無畏天子以偈贊曰：

「已得無畏法，　　是住安隱處，　所有辯才力，　　無能與等者。」

爾時善解法界天子以偈贊曰：

「如來解法界，　　亦達一切智，　示現法界相，　　如掌庵羅果。」

爾時住法界天子以偈贊曰：

「世尊住法界，　　見法真實性，　不依亦不離，　　不取復不捨。」

爾時法界行天子以偈贊曰：

「如來行法界，　　寂靜如虛空，　境界大牟尼，　　敬禮慈悲父。」

爾時歸法界天子以偈贊曰：

【現代漢語翻譯】現代漢語譯本『法心』（對佛法的堅定信念），深深地喜愛而不退縮，這樣的人才是真正的佛子，已經達到了調伏自心的境界。這時，思惟法天子用偈頌讚嘆道：『思惟』（深入思考）法界，其境界並非單一，一切法界都是清凈的，是諸佛所學習的地方。這時，法界建立天子用偈頌讚嘆道：法界所建立的，是大慈悲心，能安住于『一相』（不二之相）之中，這樣的人才是真正的佛子。這時，法界境界天子用偈頌讚嘆道：世尊所說的法界，是諸佛的國土，是大菩薩所修行的地方，這種智慧是不可思議的。這時，法界生天子用偈頌讚嘆道：法界所出生的智慧，是難以思議的，不懷疑甚深的佛法，也瞭解眾生的根性。這時，入法界天子用偈頌讚嘆道：進入甚深法界的人，對佛法的理解無人能及，這種力量是不可思議的，也能獲得各種美好的願望。這時，法界無畏天子用偈頌讚嘆道：已經獲得無畏的佛法，是安住于安穩之處，所擁有的辯才和力量，無人能與之相比。這時，善解法界天子用偈頌讚嘆道：如來理解法界，也通達一切智慧，所展示的法界之相，如同手掌中的庵羅果（一種水果）一樣清晰可見。這時，住法界天子用偈頌讚嘆道：世尊安住於法界，見到法的真實本性，不執著于依靠，也不執著于脫離，不取也不捨。這時，法界行天子用偈頌讚嘆道：如來在法界中行走，寂靜如虛空，境界廣大，我敬禮這位慈悲的父親（指佛陀）。這時，歸法界天子用偈頌讚嘆道：

【English Translation】 English version 『Dharma-mind』 (a firm belief in the Dharma), deeply enjoys without retreating, such a person is a true Buddha-child, having reached the state of taming the mind. At that time, the Dharma-Thinking Deva praised with a verse: 『Thinking』 (deeply contemplating) about the Dharmadhatu (the realm of Dharma), its realm is not singular, all Dharmadhatu are pure, and it is the place where all Buddhas learn. At that time, the Dharmadhatu-Establishing Deva praised with a verse: What is established by the Dharmadhatu is the great compassionate mind, able to abide in the 『one-aspect』 (non-dual aspect), such a person is a true Buddha-child. At that time, the Dharmadhatu-Realm Deva praised with a verse: The Dharmadhatu spoken by the World Honored One is the land of all Buddhas, the place where great Bodhisattvas practice, this wisdom is inconceivable. At that time, the Dharmadhatu-Birth Deva praised with a verse: The wisdom born from the Dharmadhatu is difficult to conceive, not doubting the profound Dharma, and also understanding the nature of beings' faculties. At that time, the Dharmadhatu-Entering Deva praised with a verse: Those who enter the profound Dharmadhatu, their understanding of the Dharma is unmatched, this power is inconceivable, and they can also obtain various wonderful wishes. At that time, the Dharmadhatu-Fearless Deva praised with a verse: Having obtained the fearless Dharma, one abides in a secure place, the eloquence and power one possesses, no one can compare. At that time, the Dharmadhatu-Understanding Deva praised with a verse: The Tathagata understands the Dharmadhatu, and also comprehends all wisdom, the aspect of the Dharmadhatu shown is as clear as an Amalaka fruit (a type of fruit) in the palm of one's hand. At that time, the Dharmadhatu-Abiding Deva praised with a verse: The World Honored One abides in the Dharmadhatu, seeing the true nature of Dharma, not clinging to reliance, nor clinging to detachment, neither grasping nor abandoning. At that time, the Dharmadhatu-Practicing Deva praised with a verse: The Tathagata walks in the Dharmadhatu, peaceful like the void, the realm is vast, I pay homage to this compassionate father (referring to the Buddha). At that time, the Dharmadhatu-Returning Deva praised with a verse:

「隨其種種門，　　世尊說法界，　彼彼法門中，　　無心亦無色。」

爾時法界精進天子以偈贊曰：

「世尊說精進，　　能知於法界，　因修精進故，　　覺智到彼岸。」

爾時法界充滿天子以偈贊曰：

「大慈以正法，　　充飽諸世間，　能知法界者，　　彼得住菩提。」

爾時徹法界天子以偈贊曰：

「世尊徹深法，　　故能觀世間，　法界悉知已，　　我禮天人師。」

爾時住智處天子以偈贊曰：

「是處人中上，　　如來智所得，　法界及十方，　　導師所行處。」

爾時住處天子以偈贊曰：

「法界是住處，　　眾智所行道，　諸有一切法，　　悉作一相解。」

爾時知處天子以偈贊曰：

「世尊知法界，　　已作一相修，　眾生諸欲性，　　佛亦悉了知。」

爾時出處天子以偈贊曰：

「能取一切智，　　是謂諸佛子，　於此法界處，　　惟智所能知。」

爾時學處天子以偈贊曰：

「所習法界者，　　安住菩提中，　得達自然處，　　疾成於如來。」

爾時非處學天子。以偈贊曰：

「所見非處者，　　能樂如來教，　千億眾魔軍，　　不能迷惑彼。」

爾時知非處天子以偈贊曰：

「

【現代漢語翻譯】現代漢語譯本世尊隨著種種不同的法門，宣說關於法界（Dharmadhatu，宇宙萬法的本體）的道理，在這些不同的法門中，既沒有心念，也沒有色相。

這時，法界精進天子以偈頌讚嘆道：

『世尊所說的精進，能夠使人了解法界，因為修習精進的緣故，覺悟的智慧能夠到達彼岸。』

這時，法界充滿天子以偈頌讚嘆道：

『以大慈悲和正法，充滿並滋養著世間的一切，能夠了解法界的人，就能安住于菩提（Bodhi，覺悟）之中。』

這時，徹法界天子以偈頌讚嘆道：

『世尊通達深奧的佛法，所以能夠觀察世間，完全了解法界之後，我向天人導師（指佛陀）頂禮。』

這時，住智處天子以偈頌讚嘆道：

『這個地方是人中最殊勝的，是如來（Tathagata，佛陀）智慧所證得的，法界以及十方世界，都是導師所行之處。』

這時，住處天子以偈頌讚嘆道：

『法界是安住之處，是眾智所行之道，所有一切的法，都應理解為一體的。』

這時，知處天子以偈頌讚嘆道：

『世尊了解法界，已經將一切法視為一體來修行，眾生各種不同的慾望和習性，佛陀也完全知曉。』

這時，出處天子以偈頌讚嘆道：

『能夠獲得一切智慧的，才被稱為諸佛之子，在這個法界之中，唯有智慧才能瞭解。』

這時，學處天子以偈頌讚嘆道：

『學習法界的人，能夠安住在菩提之中，達到自然而然的境界，迅速成就如來。』

這時，非處學天子以偈頌讚嘆道：

『能夠看到非處（不應執著之處）的人，能夠樂於接受如來的教誨，千億的魔軍，也不能迷惑他。』

這時，知非處天子以偈頌讚嘆道：

【English Translation】 English version The World Honored One, according to various doors, expounds the Dharmadhatu (the realm of all phenomena), and within those various Dharma doors, there is neither mind nor form.

At that time, the Dharmadhatu Diligence Deva (a celestial being) praised with a verse:

'The diligence spoken by the World Honored One enables one to understand the Dharmadhatu; because of practicing diligence, awakened wisdom reaches the other shore.'

At that time, the Dharmadhatu Fullness Deva praised with a verse:

'With great compassion and the true Dharma, he fills and nourishes all the worlds; those who can understand the Dharmadhatu can abide in Bodhi (enlightenment).'

At that time, the Thorough Dharmadhatu Deva praised with a verse:

'The World Honored One thoroughly understands the profound Dharma, therefore he can observe the world; having fully understood the Dharmadhatu, I bow to the teacher of gods and humans (referring to the Buddha).'

At that time, the Abiding Wisdom Place Deva praised with a verse:

'This place is the most excellent among humans, attained by the wisdom of the Tathagata (the Buddha); the Dharmadhatu and the ten directions are all places where the teacher walks.'

At that time, the Abiding Place Deva praised with a verse:

'The Dharmadhatu is the place of abiding, the path where all wisdom walks; all existing dharmas should be understood as one single aspect.'

At that time, the Knowing Place Deva praised with a verse:

'The World Honored One understands the Dharmadhatu, having cultivated all dharmas as one single aspect; the various desires and natures of sentient beings, the Buddha also fully knows.'

At that time, the Emerging Place Deva praised with a verse:

'Those who can attain all wisdom are called the children of the Buddhas; in this Dharmadhatu, only wisdom can understand.'

At that time, the Learning Place Deva praised with a verse:

'Those who learn the Dharmadhatu can abide in Bodhi, reaching the natural state, and quickly become a Tathagata.'

At that time, the Non-Place Learning Deva praised with a verse:

'Those who can see the non-place (that which should not be clung to) can rejoice in the teachings of the Tathagata; billions of demon armies cannot confuse them.'

At that time, the Knowing Non-Place Deva praised with a verse:

所有知非處，　　智者得欣喜，　我等修菩提，　　億魔不能動。」

爾時深密處天子以偈贊曰：

「善學深智處，　　安住正法中，　能乘魔波旬，　　如車駕調馬。」

爾時善非處天子以偈贊曰：

「非處善法界，　　習學於一相，　若魔能惱者，　　佛說無是處。」

爾時住處天子以偈贊曰：

「是處及非處，　　示現愚癡者，　如來自覺已，　　復為眾生說。」

爾時善取天子以偈贊曰：

「彼因所取事，　　及昔所作業，　彼因修業處，　　世尊皆悉知。」

爾時巧業天子以偈贊曰：

「貪慾及恚癡，　　佛亦知因業，　為因為業者，　　如來悉知彼。」

爾時知當來天子以偈贊曰：

「知彼當來世，　　眾生所作業，　彼因所作事，　　是處佛悉知。」

爾時思現在天子以偈贊曰：

「普及十方界，　　眾生業與因，　處及因業事，　　導師悉了知。」

爾時力境界天子以偈贊曰：

「若業若與因，　　處所及出生，　如來無不知，　　故稱天人師。」

爾時樂力天子以偈贊曰：

「因業及處所，　　三世果報中，　彼有所作事，　　如來皆悉知。」

爾時力主天子以偈贊曰：

「因業所作事

【現代漢語翻譯】現代漢語譯本所有知道真理與謬誤之處，智者都會感到欣喜，我們修習菩提之道，即使億萬魔軍也無法動搖我們的決心。

這時，深密處天子以偈頌讚嘆道：『善於學習深奧智慧之處，安住于正法之中，能夠駕馭魔波旬（魔王），就像熟練的車伕駕馭調馴的馬匹一樣。』

這時，善非處天子以偈頌讚嘆道：『在非處（不應存在之處）的善法界中，修習於一相（真如實相），如果魔能擾亂修行者，佛說這是不可能的。』

這時，住處天子以偈頌讚嘆道：『是處（真理）與非處（謬誤），是用來向愚癡的人們展示的，如來（佛）自己覺悟之後，又為眾生宣說。』

這時，善取天子以偈頌讚嘆道：『他們因何而執取事物，以及過去所造的業，他們因何而修習，世尊（佛）都完全知曉。』

這時，巧業天子以偈頌讚嘆道：『貪慾、嗔恚和愚癡，佛也知道它們的因和業，對於以因和業為根本的人，如來完全知曉他們。』

這時，知當來天子以偈頌讚嘆道：『知道他們未來世，眾生所造的業，他們因何而造作，這些佛都完全知曉。』

這時，思現在天子以偈頌讚嘆道：『遍及十方世界，眾生的業和因，以及業的處所和因，導師（佛）都完全明瞭。』

這時，力境界天子以偈頌讚嘆道：『無論是業還是因，處所和出生，如來沒有不知道的，所以被稱為天人師。』

這時，樂力天子以偈頌讚嘆道：『因、業和處所，在三世的果報中，他們所做的一切，如來都完全知曉。』

這時，力主天子以偈頌讚嘆道：『因和業所造作的事

【English Translation】 English version Wherever there is knowledge of what is true and what is not, the wise rejoice. We cultivate Bodhi (enlightenment), and even a billion demons cannot shake our resolve.

At that time, the Deva (god) of Deep Seclusion praised with a verse: 'Those who are skilled in learning the depths of wisdom, who abide in the Dharma (teachings), can ride Mara (the demon king), like a skilled charioteer driving a trained horse.'

At that time, the Deva of Good Non-Place praised with a verse: 'In the realm of good Dharma where there is no place (where it should not exist), practicing the one aspect (true reality), if a demon can disturb the practitioner, the Buddha says this is impossible.'

At that time, the Deva of Abiding Place praised with a verse: 'The place (truth) and the non-place (falsehood) are shown to the foolish. The Tathagata (Buddha), having awakened himself, then proclaims it to all beings.'

At that time, the Deva of Good Taking praised with a verse: 'What they take things because of, and the karma they have done in the past, what they practice because of, the World Honored One (Buddha) knows all.'

At that time, the Deva of Skillful Action praised with a verse: 'Greed, hatred, and delusion, the Buddha also knows their causes and karma. For those who have causes and karma as their foundation, the Tathagata knows them all.'

At that time, the Deva of Knowing the Future praised with a verse: 'Knowing their future lives, the karma that beings will create, what they create because of, the Buddha knows all of these.'

At that time, the Deva of Thinking of the Present praised with a verse: 'Throughout the ten directions, the karma and causes of beings, as well as the places and causes of karma, the Guide (Buddha) knows all.'

At that time, the Deva of the Realm of Power praised with a verse: 'Whether it is karma or cause, place or birth, there is nothing the Tathagata does not know, therefore he is called the Teacher of Gods and Humans.'

At that time, the Deva of Joyful Power praised with a verse: 'Cause, karma, and place, in the karmic retribution of the three times, all that they have done, the Tathagata knows all.'

At that time, the Deva of the Lord of Power praised with a verse: 'The things created by cause and karma'

，　　報因及因緣，　處所性自離，　　是佛無有等。」

爾時力吉祥天子以偈贊曰：

「因業所作事，　　處因緣世諦，　所受用果報，　　佛知彼悉空。」

爾時力悅天子以偈贊曰：

「因業所作事，　　俗諦因緣處，　佛自悉知已，　　說彼無自性。」

爾時力遊戲天子以偈贊曰：

「因緣所作事，　　處因緣世諦，　不由自他生，　　佛知從緣起。」

大寶積經卷第七十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十一

北齊三藏那連提耶舍譯菩薩見實會凈居天子贊偈品第二十三之二

爾時力生天子說偈贊曰：

「若諸因緣業，　　及所得果報，　此體性悉空，　　佛說如師子。」

爾時隨順力天子說偈贊曰：

「若以業因緣，　　增長於諸果，　兩足尊能知，　　是故佛無等。」

爾時順行力天子說偈贊曰：

「修習如是界，　　造作如是業，　當還獲是報，　　佛眼悉能知。」

爾時力起天子說偈贊曰：

「修習如是界，　　成就如是性，　佛知諸眾生，　　如觀手五指。」

爾時力行天子說偈贊曰：

「修習如是界，　　還值如是友，　如是相親近，　　勝丈夫

【現代漢語翻譯】現代漢語譯本『報應』和『因緣』，其『處所』和『自性』皆空寂，唯有佛陀無與倫比。

當時，力吉祥天子以偈頌讚嘆道：

『由業力所造作的事，』『處於因緣和世俗諦中，』『所承受的果報，』『佛陀知曉這一切皆是空性。』

當時，力悅天子以偈頌讚嘆道：

『由業力所造作的事，』『處於世俗諦的因緣中，』『佛陀完全知曉之後，』『宣說它們沒有自性。』

當時，力遊戲天子以偈頌讚嘆道：

『由因緣所造作的事，』『處於因緣和世俗諦中，』『既非由自身生，亦非由他者生，』『佛陀知曉它們皆從因緣而起。』

《大寶積經》卷第七十大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第七十一

北齊三藏那連提耶舍譯《菩薩見實會凈居天子贊偈品》第二十三之二

當時，力生天子說偈讚歎道：

『若諸因緣業，』『以及所得到的果報，』『此等體性皆是空寂，』『佛陀宣說猶如獅子般無畏。』

當時，隨順力天子說偈讚歎道：

『若以業的因緣，』『增長各種果報，』『兩足尊（佛陀）能夠知曉，』『因此佛陀無與倫比。』

當時，順行力天子說偈讚歎道：

『修習如此的界（境界），』『造作如此的業，』『當會獲得如此的報應，』『佛眼完全能夠知曉。』

當時，力起天子說偈讚歎道：

『修習如此的界（境界），』『成就如此的自性，』『佛陀知曉諸眾生，』『猶如觀看手中的五指般清晰。』

當時，力行天子說偈讚歎道：

『修習如此的界（境界），』『還會遇到如此的朋友，』『如此互相親近，』『勝過大丈夫。』

【English Translation】 English version 'Retribution' and 'causal conditions', Their 'location' and 'self-nature' are all empty, Only the Buddha is without equal.

At that time, the celestial being, Power Auspicious, praised with a verse:

'The things done by karmic actions,' 'Exist in causal conditions and worldly truth,' 'The karmic retributions received,' 'The Buddha knows all of them to be empty.'

At that time, the celestial being, Power Joy, praised with a verse:

'The things done by karmic actions,' 'Exist in the causal conditions of worldly truth,' 'The Buddha, having fully understood them,' 'Declares that they have no self-nature.'

At that time, the celestial being, Power Play, praised with a verse:

'The things done by causal conditions,' 'Exist in causal conditions and worldly truth,' 'Neither arising from themselves nor from others,' 'The Buddha knows they all arise from conditions.'

The Great Treasure Trove Sutra, Scroll 70 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 71

Translated by Narendrayasas of Northern Qi, Chapter 23.2: The Chapter on Celestial Beings of Pure Abode Praising with Verses in the Assembly of Bodhisattvas Seeing Reality

At that time, the celestial being, Power Birth, praised with a verse:

'If all karmic actions of causal conditions,' 'And the resulting retributions received,' 'Their essence is all empty,' 'The Buddha declares it like a fearless lion.'

At that time, the celestial being, Power Compliance, praised with a verse:

'If by the causal conditions of karma,' 'Various retributions are increased,' 'The Two-Footed Honored One (Buddha) is able to know,' 'Therefore, the Buddha is without equal.'

At that time, the celestial being, Power Following, praised with a verse:

'Cultivating such a realm (state),' 'Creating such karma,' 'One will receive such retribution,' 'The Buddha's eye is fully able to know.'

At that time, the celestial being, Power Rise, praised with a verse:

'Cultivating such a realm (state),' 'Accomplishing such a nature,' 'The Buddha knows all sentient beings,' 'As clearly as seeing the five fingers on one's hand.'

At that time, the celestial being, Power Practice, praised with a verse:

'Cultivating such a realm (state),' 'One will also meet such friends,' 'Such mutual closeness,' 'Surpasses a great man.'

悉知。」

爾時力加天子說偈贊曰：

「加持于彼界，　　導師能了知，　親近於諸友，　　人尊悉照見。」

爾時決定界天子說偈贊曰：

「彼界彼要期，　　彼友彼相應，　佛悉決定知，　　故能除疑惑。」

爾時正定界天子說偈贊曰：

「彼界彼相續，　　隨所住世間，　所行及諸趣，　　勝人皆悉知。」

爾時學界天子說偈贊曰：

「于彼諸界中，　　導師智慧知，　彼智體性空，　　勝智如是說。」

爾時乘界天子說偈贊曰：

「修習于彼界，　　隨機時住世，　佛悉如實知，　　故號無比身。」

爾時隨順界天子說偈贊曰：

「修習于彼界，　　隨所得功德，　依因及果報，　　佛知悉無餘。」

爾時共界住天子說偈贊曰：

「隨所修習界，　　隨其所向道，　佛悉知無餘，　　故為智所敬。」

爾時智行天子說偈贊曰：

「隨所修習界，　　隨其所向道，　佛知眾生行，　　故號學智者。」

爾時行無畏天子說偈贊曰：

「正定及邪定，　　及不定眾生，　於此三聚中，　　佛能決定知。」

爾時乘行天子說偈贊曰：

「若正定眾生，　　堪趣涅槃者，　佛為世間日，　　于中智無礙。」

【現代漢語翻譯】現代漢語譯本『完全知曉。』

那時，力加天子（Likajia，意為力量增加的天子）說偈讚頌道：

『加持于那個世界，導師能夠了知，親近於各位朋友，人中尊者全部照見。』

那時，決定界天子（Juedingjie，意為決定之界的天子）說偈讚頌道：

『那個世界，那個約期，那些朋友，那些相應，佛陀全部決定知曉，所以能夠消除疑惑。』

那時，正定界天子（Zhengdingjie，意為正定之界的天子）說偈讚頌道：

『那個世界，那個相續，隨著所居住的世間，所行的和各種趣向，殊勝的人都全部知曉。』

那時，學界天子（Xuejie，意為學習之界的天子）說偈讚頌道：

『在那些世界中，導師以智慧知曉，那個智慧的體性是空，殊勝的智慧是這樣說的。』

那時，乘界天子（Chengjie，意為乘載之界的天子）說偈讚頌道：

『修習于那個世界，隨著機緣時機而住世，佛陀全部如實知曉，所以號稱無與倫比之身。』

那時，隨順界天子（Suishunjie，意為隨順之界的天子）說偈讚頌道：

『修習于那個世界，隨著所得到的功德，依據因和果報，佛陀知曉全部無餘。』

那時，共界住天子（Gongjiezhu，意為共住之界的天子）說偈讚頌道：

『隨著所修習的界，隨著他們所趨向的道路，佛陀全部知曉無餘，所以為智者所尊敬。』

那時，智行天子（Zhixing，意為智慧行為的天子）說偈讚頌道：

『隨著所修習的界，隨著他們所趨向的道路，佛陀知曉眾生的行為，所以號稱學習智慧者。』

那時，行無畏天子（Xingwuwei，意為行為無畏的天子）說偈讚頌道：

『正定和邪定，以及不定眾生，在這三種類別中，佛陀能夠決定知曉。』

那時，乘行天子（Chengxing，意為乘載行為的天子）說偈讚頌道：

『如果正定眾生，堪能趨向涅槃的，佛陀是世間的太陽，在其中智慧沒有障礙。』

【English Translation】 English version 'Fully know.'

Then, the son of heaven Likajia (meaning 'power-increasing') spoke in verse, praising:

'Blessing that realm, the guide is able to know, being close to all friends, the honored one among humans sees all.'

Then, the son of heaven Juedingjie (meaning 'the realm of determination') spoke in verse, praising:

'That realm, that appointed time, those friends, those correspondences, the Buddha knows all with certainty, therefore able to dispel doubts.'

Then, the son of heaven Zhengdingjie (meaning 'the realm of right determination') spoke in verse, praising:

'That realm, that continuity, according to the world where they dwell, what they do and all their destinations, the superior one knows all.'

Then, the son of heaven Xuejie (meaning 'the realm of learning') spoke in verse, praising:

'In those realms, the guide knows with wisdom, the nature of that wisdom is emptiness, the superior wisdom speaks thus.'

Then, the son of heaven Chengjie (meaning 'the realm of conveyance') spoke in verse, praising:

'Cultivating in that realm, dwelling in the world according to the opportune time, the Buddha knows all truthfully, therefore is called the incomparable body.'

Then, the son of heaven Suishunjie (meaning 'the realm of compliance') spoke in verse, praising:

'Cultivating in that realm, according to the merits obtained, based on causes and retributions, the Buddha knows all without remainder.'

Then, the son of heaven Gongjiezhu (meaning 'the realm of shared dwelling') spoke in verse, praising:

'According to the realm cultivated, according to the path they are heading, the Buddha knows all without remainder, therefore is respected by the wise.'

Then, the son of heaven Zhixing (meaning 'wise conduct') spoke in verse, praising:

'According to the realm cultivated, according to the path they are heading, the Buddha knows the conduct of beings, therefore is called a learner of wisdom.'

Then, the son of heaven Xingwuwei (meaning 'fearless conduct') spoke in verse, praising:

'Rightly determined and wrongly determined, and undetermined beings, among these three categories, the Buddha is able to know with certainty.'

Then, the son of heaven Chengxing (meaning 'conveying conduct') spoke in verse, praising:

'If rightly determined beings, capable of heading towards Nirvana, the Buddha is the sun of the world, in which wisdom has no obstruction.'

爾時解脫行天子說偈贊曰：

「若有諸眾生，　　住于不定聚，　墮于諸惡道，　　亦為說涅槃。」

爾時力期會天子說偈贊曰：

「佛者但假名，　　力智亦如是，　及四無畏等，　　但隨言說有。」

爾時見實天子說偈贊曰：

「無佛及佛法，　　亦無餘智聚，　顯示第一義，　　如來如實知。」

爾時力住天子說偈贊曰：

「住于佛法力，　　因是得無畏，　自在隨所欲，　　悉是諸佛子。」

爾時法無畏天子說偈贊曰：

「世諦及真諦，　　顯示此二種，　彼于真諦中，　　言說不可得。」

爾時智尊天子說偈贊曰：

「法言說各異，　　法相亦復異，　是言說無相，　　佛智是法相。」

爾時行精進天子說偈贊曰：

「非處不定眾，　　或向于異趣，　邪定一切處，　　大牟尼悉知。」

爾時信力天子說偈贊曰：

「修習于彼界，　　如起信樂心，　見貪以為凈，　　牟尼悉了知。」

爾時不凈乘天子說偈贊曰：

「不實妄分別，　　增長貪慾界，　信則行彼道，　　牟尼如實知。」

爾時慈乘行天子說偈贊曰：

「不實妄分別，　　增長瞋恚界，　信則乘彼道，　　牟尼悉了知。」

爾

【現代漢語翻譯】現代漢語譯本當時，解脫行天子以偈頌讚嘆道：『如果有一些眾生，處於不確定的狀態，墮入各種惡道，也應該為他們宣說涅槃（佛教的最高境界，指脫離輪迴的解脫）。』當時，力期會天子以偈頌讚嘆道：『佛（Buddha，覺悟者）只是一個假名，力量和智慧也是如此，以及四無畏（佛的四種無所畏懼的特質）等等，都只是隨著言語的表達而存在。』當時，見實天子以偈頌讚嘆道：『沒有佛，也沒有佛法（Buddha-dharma，佛教的教義），也沒有其他的智慧集合，這顯示了第一義諦（paramārtha-satya，最高的真理），如來（Tathāgata，佛的稱號）如實地知曉。』當時，力住天子以偈頌讚嘆道：『安住于佛法的力量，因此獲得無畏，自在地隨心所欲，他們都是諸佛的弟子。』當時，法無畏天子以偈頌讚嘆道：『世俗諦（saṃvṛti-satya，相對的真理）和勝義諦（paramārtha-satya，絕對的真理），顯示這兩種真理，但在勝義諦中，言語是無法獲得的。』當時，智尊天子以偈頌讚嘆道：『關於法的言說各有不同，法的相狀也各不相同，這些言說沒有真實的相狀，佛的智慧才是法的真實相狀。』當時，行精進天子以偈頌讚嘆道：『那些不處於確定狀態的眾生，或者傾向於不同的去處，以及處於邪定（錯誤的禪定）的一切眾生，大牟尼（Mahāmuni，佛的稱號）都知道。』當時，信力天子以偈頌讚嘆道：『在那個境界中修行，如果生起信樂之心，看到貪慾以為是清凈的，牟尼（Muni，佛的稱號）完全了知。』當時，不凈乘天子以偈頌讚嘆道：『不真實的虛妄分別，增長了貪慾的境界，如果相信就走上那條道路，牟尼如實地知曉。』當時，慈乘行天子以偈頌讚嘆道：『不真實的虛妄分別，增長了瞋恚的境界，如果相信就走上那條道路，牟尼完全了知。』

【English Translation】 English version At that time, the Deva 'Liberation Practice' praised with a verse: 'If there are beings, dwelling in an uncertain state, falling into various evil paths, Nirvana (the highest state of enlightenment, liberation from the cycle of rebirth) should also be preached to them.' At that time, the Deva 'Power Gathering' praised with a verse: 'Buddha (the awakened one) is just a provisional name, power and wisdom are also like this, as well as the four fearlessnesses (the four qualities of fearlessness of a Buddha), etc., they only exist according to the expression of words.' At that time, the Deva 'Seeing Reality' praised with a verse: 'There is no Buddha, nor is there Buddha-dharma (the teachings of Buddhism), nor is there any other collection of wisdom, this reveals the ultimate truth (paramārtha-satya), the Tathāgata (a title of the Buddha) knows it as it truly is.' At that time, the Deva 'Power Abiding' praised with a verse: 'Abiding in the power of the Buddha-dharma, therefore obtaining fearlessness, freely as one wishes, they are all disciples of the Buddhas.' At that time, the Deva 'Fearless in Dharma' praised with a verse: 'The conventional truth (saṃvṛti-satya) and the ultimate truth (paramārtha-satya), these two kinds of truths are revealed, but in the ultimate truth, words cannot be obtained.' At that time, the Deva 'Venerable Wisdom' praised with a verse: 'The words about the Dharma are different, the characteristics of the Dharma are also different, these words have no real characteristics, the wisdom of the Buddha is the real characteristic of the Dharma.' At that time, the Deva 'Practice Diligence' praised with a verse: 'Those beings who are not in a certain state, or tend towards different destinations, and all beings in wrong concentration (incorrect meditation), the Mahāmuni (a title of the Buddha) knows them all.' At that time, the Deva 'Power of Faith' praised with a verse: 'Practicing in that realm, if a heart of faith and joy arises, seeing greed as pure, the Muni (a title of the Buddha) fully knows.' At that time, the Deva 'Impure Vehicle' praised with a verse: 'Unreal, false discriminations, increase the realm of greed, if one believes, one walks that path, the Muni knows it as it truly is.' At that time, the Deva 'Practice of Compassion Vehicle' praised with a verse: 'Unreal, false discriminations, increase the realm of anger, if one believes, one walks that path, the Muni fully knows.'

時乘因緣道天子說偈贊曰：

「不實妄分別，　　增長愚癡界，　信則乘彼道，　　牟尼悉了知。」

爾時乘舍天子說偈贊曰：

「有不活畏者，　　增長於嫉妒，　信彼則習行，　　牟尼悉了知。」

爾時習近善知識天子說偈贊曰：

「近於善惡友，　　還增彼惡界，　還成於彼信，　　瞿曇悉了知。」

爾時識堅固天子說偈贊曰：

「流轉於世間，　　隨所修習界，　隨順信于彼，　　佛知悉無餘。」

爾時行堅固天子說偈贊曰：

「流轉于生死，　　修習如是行，　隨順信于彼，　　佛知悉無餘。」

爾時信根天子說偈贊曰：

「若有諸眾生，　　隨所修習界，　佛悉能了知，　　故號無礙智。」

爾時根行天子說偈贊曰：

「佛了知諸根，　　隨其方便起，　攀緣及境界，　　隨所入如生。」

爾時乘根天子說偈贊曰：

「身苦所逼迫，　　由貪著渴愛，　斷滅諸渴愛，　　唯佛智為勝。」

爾時根境界天子說偈贊曰：

「教下根眾生，　　遠離於色愛，　教利者觀察，　　兩足尊所說。」

爾時根勝天子說偈贊曰：

「下根住空閑，　　能滅于貪慾，　正觀于渴愛，　　兩足尊能知。」

爾時根

【現代漢語翻譯】現代漢語譯本當時，時乘因緣（指時機和因緣）道天子以偈頌讚嘆道：『不真實的妄想分別，會增長愚癡的境界，如果相信這些，就會走上歧途，牟尼（釋迦牟尼的尊稱）完全明瞭這些。』

當時，乘舍天子以偈頌讚嘆道：『那些害怕無法生存的人，會增長嫉妒之心，如果相信這種心態，就會習慣於嫉妒的行為，牟尼完全明瞭這些。』

當時，習近善知識（親近善友）天子以偈頌讚嘆道：『親近善友或惡友，都會增長相應的善或惡的境界，也會因此形成相應的信念，瞿曇（釋迦牟尼的姓）完全明瞭這些。』

當時，識堅固天子以偈頌讚嘆道：『在世間流轉，會隨著所修習的境界而變化，也會隨順相信這些境界，佛完全明瞭這一切，沒有遺漏。』

當時，行堅固天子以偈頌讚嘆道：『在生死中流轉，會修習相應的行為，也會隨順相信這些行為，佛完全明瞭這一切，沒有遺漏。』

當時，信根天子以偈頌讚嘆道：『如果有眾生，隨著所修習的境界而變化，佛完全能夠明瞭這些，所以被稱為無礙智（沒有障礙的智慧）。』

當時，根行天子以偈頌讚嘆道：『佛明瞭眾生的根性，隨著各自的方便而生起，以及攀緣和境界，隨著所入的境界而生。』

當時，乘根天子以偈頌讚嘆道：『身體被痛苦所逼迫，是因為貪著和渴愛，斷滅一切渴愛，只有佛的智慧最為殊勝。』

當時，根境界天子以偈頌讚嘆道：『教導下根的眾生，遠離對色慾的貪愛，教導那些有能力觀察的人，這是兩足尊（佛的尊稱）所說的。』

當時，根勝天子以偈頌讚嘆道：『下根的人住在空閑之處，能夠滅除貪慾，正確地觀察渴愛，兩足尊能夠明瞭這些。』

當時，根

【English Translation】 English version At that time, the Deva (celestial being) named 'Time-Dependent Cause' spoke in verse, praising: 'Unreal and delusive discriminations, increase the realm of ignorance. Believing in them, one follows that path. Muni (an epithet of Shakyamuni Buddha) knows all this completely.'

At that time, the Deva named 'Vehicle-Abandonment' spoke in verse, praising: 'Those who fear not having a livelihood, increase their jealousy. Believing in that, they practice it. Muni knows all this completely.'

At that time, the Deva named 'Approaching Good Teachers' spoke in verse, praising: 'Approaching good or bad friends, one increases the corresponding realm of good or evil. One also forms belief in that. Gautama (Shakyamuni Buddha's family name) knows all this completely.'

At that time, the Deva named 'Firm Consciousness' spoke in verse, praising: 'Revolving in the world, one follows the realm one cultivates. One also follows and believes in that. The Buddha knows all this completely, without remainder.'

At that time, the Deva named 'Firm Practice' spoke in verse, praising: 'Revolving in birth and death, one cultivates such practices. One also follows and believes in that. The Buddha knows all this completely, without remainder.'

At that time, the Deva named 'Root of Faith' spoke in verse, praising: 'If there are beings, following the realm they cultivate, the Buddha is able to know all this. Therefore, he is called Unobstructed Wisdom.'

At that time, the Deva named 'Root Practice' spoke in verse, praising: 'The Buddha knows the roots of beings, arising according to their respective means, as well as their attachments and realms, and how they enter into existence.'

At that time, the Deva named 'Vehicle of Roots' spoke in verse, praising: 'The body is oppressed by suffering, due to attachment and craving. The extinction of all craving, only the Buddha's wisdom is supreme.'

At that time, the Deva named 'Root Realm' spoke in verse, praising: 'Teaching beings of lower faculties, to be free from attachment to form and desire. Teaching those who are capable of observation, this is what the Two-Footed Honored One (an epithet of the Buddha) has said.'

At that time, the Deva named 'Superior Root' spoke in verse, praising: 'Those of lower faculties, dwelling in solitude, are able to extinguish desire. Rightly observing craving, the Two-Footed Honored One is able to know this.'

At that time, the Root

決定天子說偈贊曰：

「于先起愛慾，　　佛觀無所得，　知無知寂滅，　　故名為勝根。」

爾時不離根天子說偈贊曰：

「遠離不忿怒，　　是離瞋對治，　是下根所行，　　佛知眾生欲。」

爾時信根天子說偈贊曰：

「行慈除瞋恚，　　能起眾生智，　彼能滅恚界，　　人尊悉能知。」

爾時求根天子說偈贊曰：

「不瞋無過惡，　　慈行性寂滅，　凈穢不可得，　　故號人中尊。」

爾時根順行天子說偈贊曰：

「行於邪分別，　　為他說邪行，　惑重無方便，　　佛見倒解脫。」

爾時智起天子說偈贊曰：

「貪瞋恚癡等，　　取著於前事，　違彼得智明，　　大名稱悉知。」

爾時離智愛天子說偈贊曰：

「貪瞋及愚癡，　　及明闇事中，　其性不可得，　　兩足尊悉知。」

爾時持威德天子說偈贊曰：

「眾生所得智，　　隨得智多少，　隨所成智器，　　如來悉能知。」

爾時求根天子說偈贊曰：

「以智知于智，　　遠離諸煩惱，　天人師悉知，　　故我稽首禮。」

爾時一向樂根天子說偈贊曰：

「國土及時節，　　觀察法方便，　煩惱穢及凈，　　如來悉知空。」

爾時智幢天子

【現代漢語翻譯】現代漢語譯本決定天子（De Ding Tian Zi）說偈讚頌道：『對於先起的愛慾，佛觀察到無所得，知道無知寂滅，所以稱為殊勝的根器。』當時，不離根天子（Bu Li Gen Tian Zi）說偈讚頌道：『遠離不忿怒，這是遠離嗔恨的對治方法，是下等根器所修行的，佛知道眾生的慾望。』當時，信根天子（Xin Gen Tian Zi）說偈讚頌道：『修行慈悲可以去除嗔恚，能夠啓發眾生的智慧，他能夠滅除嗔恚的界限，人中尊者（指佛）完全知道。』當時，求根天子（Qiu Gen Tian Zi）說偈讚頌道：『不嗔恨就沒有過錯和惡行，慈悲的修行其本性是寂滅的，清凈和污穢都不可得，所以被稱為人中尊。』當時，根順行天子（Gen Shun Xing Tian Zi）說偈讚頌道：『執著于邪惡的分別，為他人說邪惡的行為，迷惑深重沒有方便法門，佛看到顛倒的解脫。』當時，智起天子（Zhi Qi Tian Zi）說偈讚頌道：『貪婪、嗔恨、愚癡等等，執著於過去的事情，違背這些就能獲得智慧光明，大名聲者（指佛）完全知道。』當時，離智愛天子（Li Zhi Ai Tian Zi）說偈讚頌道：『貪婪、嗔恨和愚癡，以及光明和黑暗的事情中，它們的本性都不可得，兩足尊（指佛）完全知道。』當時，持威德天子（Chi Wei De Tian Zi）說偈讚頌道：『眾生所獲得的智慧，隨著獲得智慧的多少，隨著所成就的智慧器量，如來完全能夠知道。』當時，求根天子（Qiu Gen Tian Zi）說偈讚頌道：『用智慧來了解智慧，遠離各種煩惱，天人導師（指佛）完全知道，所以我稽首禮拜。』當時，一向樂根天子（Yi Xiang Le Gen Tian Zi）說偈讚頌道：『國土和時節，觀察佛法的方便，煩惱、污穢和清凈，如來完全知道它們是空性的。』當時，智幢天子（Zhi Chuang Tian Zi）

【English Translation】 English version The De Ding Tian Zi (Determined Heavenly Son) spoke in verses of praise: 'Regarding the arising of desire, the Buddha observes that nothing is obtained, knowing that ignorance is extinguished, therefore it is called a superior root.' At that time, the Bu Li Gen Tian Zi (Inseparable Root Heavenly Son) spoke in verses of praise: 'Being far from anger, this is the remedy for being far from hatred, it is what the lower roots practice, the Buddha knows the desires of beings.' At that time, the Xin Gen Tian Zi (Faith Root Heavenly Son) spoke in verses of praise: 'Practicing loving-kindness removes anger, it can awaken the wisdom of beings, he can extinguish the realm of hatred, the Honored One among humans (referring to the Buddha) knows all.' At that time, the Qiu Gen Tian Zi (Seeking Root Heavenly Son) spoke in verses of praise: 'Without anger, there is no fault or evil, the practice of loving-kindness is by nature extinguished, purity and defilement are unobtainable, therefore he is called the Honored One among humans.' At that time, the Gen Shun Xing Tian Zi (Root Following Practice Heavenly Son) spoke in verses of praise: 'Clinging to evil distinctions, speaking of evil practices to others, with heavy delusion and no expedient means, the Buddha sees the inverted liberation.' At that time, the Zhi Qi Tian Zi (Wisdom Arising Heavenly Son) spoke in verses of praise: 'Greed, hatred, ignorance, etc., clinging to past matters, going against these one obtains wisdom and light, the one of great renown (referring to the Buddha) knows all.' At that time, the Li Zhi Ai Tian Zi (Detached from Wisdom and Love Heavenly Son) spoke in verses of praise: 'Greed, hatred, and ignorance, as well as matters of light and darkness, their nature is unobtainable, the Two-Footed Honored One (referring to the Buddha) knows all.' At that time, the Chi Wei De Tian Zi (Holder of Majestic Virtue Heavenly Son) spoke in verses of praise: 'The wisdom that beings obtain, according to how much wisdom is obtained, according to the capacity of the vessel of wisdom that is achieved, the Tathagata is fully able to know.' At that time, the Qiu Gen Tian Zi (Seeking Root Heavenly Son) spoke in verses of praise: 'Using wisdom to understand wisdom, being far from all afflictions, the Teacher of Gods and Humans (referring to the Buddha) knows all, therefore I bow my head in reverence.' At that time, the Yi Xiang Le Gen Tian Zi (One-Direction Joy Root Heavenly Son) spoke in verses of praise: 'The land and the seasons, observing the expedient means of the Dharma, afflictions, defilement, and purity, the Tathagata fully knows that they are empty.' At that time, the Zhi Chuang Tian Zi (Wisdom Banner Heavenly Son)

說偈贊曰：

「眾生根欲信，　　上中下差別，　縛解及智慧，　　悉見無覺知。」

爾時根幢天子說偈贊曰：

「諸根上中下，　　煩惱智及受，　調伏不調伏，　　佛說悉無相。」

爾時修根天子說偈贊曰：

「禪解脫煩惱，　　正受三摩提，　起清凈眾生，　　如來悉能知。」

爾時力速疾天子說偈贊曰：

「得禪寂滅故，　　于諸法自性，　悉皆能了知，　　故號一切智。」

爾時力鎧天子說偈贊曰：

「若法及自性，　　能說於此法，　能如實正受，　　故不著三世。」

爾時樂力天子說偈贊曰：

「煩惱邪分別，　　起生於四種，　能知業所生，　　故號無比人。」

爾時知力天子說偈贊曰：

「能知清凈法，　　對治于煩惱，　能宣說于業，　　故號佛無比。」

爾時力士天子說偈贊曰：

「于禪解脫起，　　三摩提正受，　煩惱及清凈，　　佛悉說虛假。」

爾時力生天子說偈贊曰：

「禪解脫清凈，　　三昧及正受，　彼從不逸生，　　佛於此悉知。」

爾時力增長天子說偈贊曰：

「大雄於此中，　　能于禪等轉，　知入舍無礙，　　如風行於空。」

爾時知前際天子說偈贊曰：

【現代漢語翻譯】現代漢語譯本：有人以偈頌讚嘆道：『眾生的根性、慾望和信仰，有上、中、下三種差別；束縛、解脫以及智慧，這一切在佛看來都無所覺知。』

這時，根幢天子（指具有根基如旗幟般的天神）以偈頌讚嘆道：『諸根有上、中、下之分，煩惱、智慧和感受也各不相同；調伏和不調伏，佛說這一切都沒有實在的相狀。』

這時，修根天子（指修行根基的天神）以偈頌讚嘆道：『禪定、解脫和煩惱，以及正受三摩提（專注的狀態），能使眾生生起清凈心，如來完全知曉這一切。』

這時，力速疾天子（指力量迅速的天神）以偈頌讚嘆道：『因為獲得禪定的寂滅，對於諸法的自性，都能完全了知，所以被稱為一切智者。』

這時，力鎧天子（指力量如鎧甲般的天神）以偈頌讚嘆道：『如果法和自性，能夠宣說此法，能夠如實地正確領受，就不會執著於過去、現在、未來三世。』

這時，樂力天子（指樂於力量的天神）以偈頌讚嘆道：『煩惱和錯誤的分別，產生於四種方式，能夠知道業力所生，所以被稱為無與倫比的人。』

這時，知力天子（指具有智慧力量的天神）以偈頌讚嘆道：『能夠知道清凈的法，對治煩惱，能夠宣說業力，所以被稱為無與倫比的佛。』

這時，力士天子（指具有強大力量的天神）以偈頌讚嘆道：『對於禪定、解脫的生起，以及三摩提的正受，煩惱和清凈，佛都說它們是虛假的。』

這時，力生天子（指力量產生的天神）以偈頌讚嘆道：『禪定、解脫和清凈，三昧（專注的狀態）以及正受，它們都從不放逸中產生，佛完全知曉這一切。』

這時，力增長天子（指力量增長的天神）以偈頌讚嘆道：『大雄（指佛）在此之中，能夠于禪定等境界中自在轉變，知道進入和捨棄都沒有障礙，就像風在空中自由執行。』

這時，知前際天子（指知曉過去的天神）以偈頌讚嘆道：

【English Translation】 English version: Someone praised with verses, saying: 'The roots, desires, and beliefs of sentient beings have upper, middle, and lower differences; Bondage, liberation, and wisdom, all of these are seen as without awareness by the Buddha.'

At that time, the Root Banner Deva (referring to a deity with roots like a banner) praised with verses, saying: 'The roots are divided into upper, middle, and lower, and afflictions, wisdom, and feelings are also different; Subduing and not subduing, the Buddha said that all of these have no real form.'

At that time, the Cultivating Root Deva (referring to a deity who cultivates roots) praised with verses, saying: 'Meditation, liberation, and afflictions, as well as the correct reception of Samadhi (a state of concentration), Can cause sentient beings to generate a pure mind, and the Tathagata (Buddha) fully knows all of this.'

At that time, the Swift Power Deva (referring to a deity with swift power) praised with verses, saying: 'Because of obtaining the quiescence of meditation, regarding the self-nature of all dharmas (phenomena), They can all be fully known, therefore they are called the All-Knowing One.'

At that time, the Power Armor Deva (referring to a deity with power like armor) praised with verses, saying: 'If the dharma (teaching) and self-nature, can expound this dharma, And can truly and correctly receive it, then they will not be attached to the three times of past, present, and future.'

At that time, the Joyful Power Deva (referring to a deity who delights in power) praised with verses, saying: 'Afflictions and wrong discriminations arise in four ways, Able to know what is born from karma, therefore they are called the incomparable person.'

At that time, the Knowing Power Deva (referring to a deity with the power of wisdom) praised with verses, saying: 'Able to know the pure dharma, to counteract afflictions, Able to expound karma, therefore they are called the incomparable Buddha.'

At that time, the Powerful Deva (referring to a deity with great power) praised with verses, saying: 'Regarding the arising of meditation and liberation, and the correct reception of Samadhi, Afflictions and purity, the Buddha says they are all false.'

At that time, the Power Born Deva (referring to a deity from whom power arises) praised with verses, saying: 'Meditation, liberation, and purity, Samadhi (a state of concentration) and correct reception, They all arise from non-negligence, and the Buddha fully knows all of this.'

At that time, the Power Increasing Deva (referring to a deity whose power increases) praised with verses, saying: 'The Great Hero (referring to the Buddha), within this, is able to freely transform in the realms of meditation, etc., Knowing that entering and abandoning have no obstacles, like the wind moving freely in the sky.'

At that time, the Knowing Past Deva (referring to a deity who knows the past) praised with verses, saying:

「于無數億劫，　　住于諸有中，　不為有過染，　　故號勝丈夫。」

爾時住前際天子說偈贊曰：

「于無數億佛，　　已曾修供養，　為求無上道，　　是故我歸依。」

爾時見前際天子說偈贊曰：

「曾於過去世，　　種種奉施佛，　于其種種辯，　　人尊悉獲得。」

爾時前際善巧天子說偈贊曰：

「昔流轉世間，　　如法學如行，　曾見無量佛，　　故能深解法。」

爾時學前際天子說偈贊曰：

「諸佛法王所，　　大雄昔修行，　于佛邊學已，　　故禮知眾行。」

爾時本方便具足天子說偈贊曰：

「于無量億劫，　　無邊諸佛行，　修行勝精進，　　為求佛智故。」

爾時本方便決定天子說偈贊曰：

「一切法決定，　　多億劫觀察，　一切法無入，　　但說緣和合。」

爾時思前際天子說偈贊曰：

「于無量億劫，　　導師曾修行，　知于處非處，　　故名解世間。」

爾時簡擇前際天子說偈贊曰：

「住于處非處，　　觀察于業因，　界根禪解脫，　　佛悉能知彼。」

爾時觀察前際天子說偈贊曰：

「過去曾觀察，　　增長智慧力，　十力大雄猛，　　以智觀世間。」

爾時前際境界天

【現代漢語翻譯】現代漢語譯本『在無數億劫的時間裡，安住于各種存在之中，不被任何過失所污染，因此被稱為殊勝的丈夫。』

那時，安住於前際的天子說偈讚歎道：『在無數億佛面前，曾經修習供養，爲了尋求無上之道，所以我歸依。』

那時，見到前際的天子說偈讚歎道：『曾在過去世，以種種方式奉獻給佛，對於種種辯才，人中尊者都已獲得。』

那時，前際善巧天子說偈讚歎道：『過去在世間流轉，如法學習如法修行，曾見過無量佛，所以能深刻理解佛法。』

那時，學習前際的天子說偈讚歎道：『在諸佛法王（指佛）之處，大雄（指佛）過去修行，在佛邊學習之後，所以禮敬知曉眾生行為的人。』

那時，本方便具足天子說偈讚歎道：『在無量億劫的時間裡，無邊諸佛的修行，修行殊勝的精進，爲了尋求佛的智慧。』

那時，本方便決定天子說偈讚歎道：『一切法都是決定的，經過多億劫的觀察，一切法都沒有自性，只是說因緣和合。』

那時，思前際天子說偈讚歎道：『在無量億劫的時間裡，導師（指佛）曾經修行，知道什麼是處（合理的）什麼是非處（不合理的），所以被稱爲了解世間。』

那時，簡擇前際天子說偈讚歎道：『安住于處與非處，觀察業的因果，界（指六界：地、水、火、風、空、識）、根（指六根：眼、耳、鼻、舌、身、意）、禪定、解脫，佛都能知曉。』

那時，觀察前際天子說偈讚歎道：『過去曾經觀察，增長智慧的力量，擁有十力（指佛的十種力量）的大雄（指佛）勇猛，以智慧觀察世間。』

那時，前際境界天子

【English Translation】 English version 'For countless eons, dwelling in all existences, not being tainted by any faults, therefore, he is called the supreme man.'

Then, the Deva (celestial being) dwelling in the past realm spoke in verse, praising: 'Having practiced offerings to countless Buddhas, seeking the unsurpassed path, therefore, I take refuge.'

Then, the Deva who saw the past realm spoke in verse, praising: 'In past lives, having offered to the Buddhas in various ways, the Honored One among men has attained all kinds of eloquence.'

Then, the skillful Deva of the past realm spoke in verse, praising: 'Having wandered in the world in the past, learning and practicing according to the Dharma, having seen countless Buddhas, therefore, one can deeply understand the Dharma.'

Then, the Deva learning from the past realm spoke in verse, praising: 'At the place of the Dharma Kings (Buddhas), the Great Hero (Buddha) practiced in the past, having learned by the Buddha's side, therefore, he pays homage to the one who knows the actions of beings.'

Then, the Deva with complete original skillful means spoke in verse, praising: 'For countless eons, the practices of boundless Buddhas, practicing supreme diligence, for the sake of seeking the wisdom of the Buddha.'

Then, the Deva with determined original skillful means spoke in verse, praising: 'All dharmas are determined, observed for many eons, all dharmas have no inherent nature, but are said to be the result of causes and conditions coming together.'

Then, the Deva contemplating the past realm spoke in verse, praising: 'For countless eons, the Guide (Buddha) has practiced, knowing what is appropriate and inappropriate, therefore, he is called the one who understands the world.'

Then, the Deva discerning the past realm spoke in verse, praising: 'Dwelling in what is appropriate and inappropriate, observing the causes of karma, the realms (six realms: earth, water, fire, wind, space, consciousness), the faculties (six faculties: eyes, ears, nose, tongue, body, mind), meditation, liberation, the Buddha knows all of them.'

Then, the Deva observing the past realm spoke in verse, praising: 'Having observed in the past, increasing the power of wisdom, the Great Hero (Buddha) with the ten powers (ten powers of the Buddha) is courageous, observing the world with wisdom.'

Then, the Deva of the past realm

子說偈贊曰：

「大雄本修行，　　知一切眾生，　凈行不凈行，　　故能治眾生。」

爾時觀察前際行天子說偈贊曰：

「先觀于眾生，　　過去之所行，　信樂及與界，　　然後治眾生。」

爾時信力天子說偈贊曰：

「我今信如來，　　不可思議劫，　觀察本所行，　　心悉無所著。」

爾時智信天子說偈贊曰：

「于無數億劫，　　思佛昔所行，　善男子無能，　　測盡如來德。」

爾時觀后際善巧天子說偈贊曰：

「如來以佛眼，　　觀十方眾生，　初生及與死，　　種種業相應。」

爾時學后際天子說偈贊曰：

「若因及以業，　　隨趣向佛道，　牟尼悉知彼，　　故號一切智。」

爾時識生死天子說偈贊曰：

「若眾生以界，　　熏習造諸業，　眾生及業習，　　佛了知無覺。」

爾時知生死天子說偈贊曰：

「近如是朋友，　　造作如是業，　趣向如是道，　　牟尼悉了知。」

爾時所須善巧天子說偈贊曰：

「能知于所須，　　隨其如作業，　如是作業已，　　如來悉了知。」

爾時事善巧天子說偈贊曰：

「依于如是事，　　造作如是業，　佛悉能知彼，　　皆是佛境界。」

爾時知

【現代漢語翻譯】現代漢語譯本子說偈讚道：『大雄（指佛陀）本來的修行，知道一切眾生，清凈的行為和不清凈的行為，所以能夠調伏眾生。』

這時，觀察前際行天子說偈讚道：『先觀察眾生，過去所做的事情，他們的信仰、喜好以及所處的界限，然後才能調伏眾生。』

這時，信力天子說偈讚道：『我現在相信如來（指佛陀），經歷了不可思議的劫數，觀察他本來的修行，心中沒有任何執著。』

這時，智信天子說偈讚道：『在無數億劫中，思量佛陀過去所做的事情，善男子（指修行者）沒有能力，完全測度如來的功德。』

這時，觀后際善巧天子說偈讚道：『如來用佛眼，觀察十方眾生，他們的初生和死亡，以及各種業力所對應的果報。』

這時，學后際天子說偈讚道：『如果眾生所造的因和業，隨著他們趨向佛道，牟尼（指佛陀）完全知道這些，所以被稱為一切智。』

這時，識生死天子說偈讚道：『如果眾生以其所處的界限，熏習造作各種業，眾生和業的習性，佛陀了知這一切，但內心沒有感覺。』

這時，知生死天子說偈讚道：『親近這樣的朋友，造作這樣的業，趨向這樣的道路，牟尼完全知道這些。』

這時，所須善巧天子說偈讚道：『能夠知道眾生所需要的，隨著他們所造的業，像這樣造業之後，如來完全知道。』

這時，事善巧天子說偈讚道：『依據這樣的事情，造作這樣的業，佛陀完全能夠知道這些，這些都是佛的境界。』

這時，知

【English Translation】 English version The son spoke in verses of praise, saying: 'The Great Hero (referring to the Buddha) in his original practice, knows all sentient beings, their pure actions and impure actions, therefore he is able to tame sentient beings.'

At that time, the Deva Observing Past Actions spoke in verses of praise, saying: 'First observe sentient beings, their past actions, their beliefs, preferences, and the realms they inhabit, then one can tame sentient beings.'

At that time, the Deva Power of Faith spoke in verses of praise, saying: 'Now I believe in the Tathagata (referring to the Buddha), who has gone through inconceivable kalpas, observing his original practice, his mind is without any attachment.'

At that time, the Deva Wisdom and Faith spoke in verses of praise, saying: 'In countless billions of kalpas, contemplating the Buddha's past actions, a good man (referring to a practitioner) is unable to fully measure the Buddha's virtues.'

At that time, the Deva Skillful in Observing Future Actions spoke in verses of praise, saying: 'The Tathagata, with his Buddha eye, observes sentient beings in the ten directions, their births and deaths, and the corresponding results of their various karmas.'

At that time, the Deva Learning Future Actions spoke in verses of praise, saying: 'If the causes and karmas created by sentient beings, as they move towards the path of Buddhahood, the Muni (referring to the Buddha) knows all of these, therefore he is called the All-Knowing.'

At that time, the Deva Knowing Birth and Death spoke in verses of praise, saying: 'If sentient beings, based on their realms, cultivate and create various karmas, the sentient beings and their karmic habits, the Buddha knows all of this, but his mind has no sensation.'

At that time, the Deva Understanding Birth and Death spoke in verses of praise, saying: 'Associating with such friends, creating such karmas, moving towards such paths, the Muni knows all of these.'

At that time, the Deva Skillful in What is Needed spoke in verses of praise, saying: 'Being able to know what sentient beings need, according to the karmas they create, after creating such karmas, the Tathagata knows all of it.'

At that time, the Deva Skillful in Actions spoke in verses of praise, saying: 'Based on such matters, creating such karmas, the Buddha is fully able to know these, all of these are the Buddha's realm.'

At that time, the Deva Knowing

事天子說偈贊曰：

「隨所執著事，　　能有所造作，　佛了諸根故，　　悉能知彼業。」

爾時智善巧天子說偈贊曰：

「若智及與事，　　佛知彼妄想，　隨彼如執著，　　佛亦知無餘。」

爾時修作善巧天子說偈贊曰：

「隨執著造業，　　由於煩惱故，　佛悉能知彼，　　故為世間歸。」

爾時趣善巧天子說偈贊曰：

「隨趣如造業，　　隨業得彼果，　隨所緣作業，　　佛眼悉了知。」

爾時攀緣善巧天子說偈贊曰：

「能知于所緣，　　隨緣業成熟，　于諸趣受報，　　佛悉知無失。」

爾時習氣善巧天子說偈贊曰：

「知惡業習氣，　　善業亦復然，　知過去所行，　　眾生趣趣中。」

爾時業善巧天子說偈贊曰：

「能知三種業，　　現未及過去，　眾生於趣中，　　凡於中迷惑。」

爾時報善巧天子說偈贊曰：

「少作得多報，　　多作得少報，　及知多少等，　　外道于中惑。」

爾時學業天子說偈贊曰：

「知于現報業，　　亦知生報業，　及以後報業，　　佛眼悉能了。」

爾時知現法業天子說偈贊曰：

「若現世作業，　　現在則受報，　佛悉能了知，　　凡夫不能解。」

爾

【現代漢語翻譯】現代漢語譯本事天子（執掌事務的天神）以偈頌讚嘆道：『無論執著於何事，都能有所作為，佛陀明瞭一切眾生的根性，因此完全知曉他們的業力。』

智善巧天子（智慧善巧的天神）以偈頌讚嘆道：『對於智慧和行為，佛陀知曉其中的虛妄分別，眾生隨其執著而行，佛陀也完全知曉，毫無遺漏。』

修作善巧天子（修行造作善巧的天神）以偈頌讚嘆道：『眾生隨其執著而造業，皆因煩惱所致，佛陀完全知曉這些，因此是世間的歸宿。』

趣善巧天子（趨向善巧的天神）以偈頌讚嘆道：『眾生隨其趨向而造業，隨其業力而得果報，隨其所緣而作業，佛陀的慧眼完全明瞭。』

攀緣善巧天子（攀緣善巧的天神）以偈頌讚嘆道：『佛陀能知曉所緣之境，隨其所緣業力成熟，在各道中承受果報，佛陀完全知曉，毫無差錯。』

習氣善巧天子（習氣善巧的天神）以偈頌讚嘆道：『佛陀知曉惡業的習氣，也知曉善業的習氣，知曉眾生過去的行為，以及在各道中的輪迴。』

業善巧天子（業力善巧的天神）以偈頌讚嘆道：『佛陀能知曉三種業力，即現在、未來和過去，眾生在輪迴中，對此迷惑不解。』

報善巧天子（果報善巧的天神）以偈頌讚嘆道：『少作而得多報，多作而得少報，以及知曉多少等差別，外道對此迷惑不解。』

學業天子（學習業力的天神）以偈頌讚嘆道：『佛陀知曉現世受報的業力，也知曉來世受報的業力，以及以後受報的業力，佛陀的慧眼完全明瞭。』

知現法業天子（知曉現世業力的天神）以偈頌讚嘆道：『若在現世作業，現在就受果報，佛陀完全知曉，凡夫不能理解。』

【English Translation】 English version The Deva (celestial being) named 'Affairs' praised with a verse: 'Whatever one is attached to, one is capable of action. The Buddha understands all beings' faculties, and thus knows all their karma.'

The Deva named 'Skillful in Wisdom' praised with a verse: 'Regarding wisdom and actions, the Buddha knows their illusory nature. As beings act according to their attachments, the Buddha knows all without exception.'

The Deva named 'Skillful in Practice' praised with a verse: 'Beings create karma according to their attachments, due to afflictions. The Buddha knows all of this, and is therefore the refuge of the world.'

The Deva named 'Skillful in Tendencies' praised with a verse: 'Beings create karma according to their tendencies, and receive results according to their karma. Whatever they do based on their conditions, the Buddha's eye fully understands.'

The Deva named 'Skillful in Clinging' praised with a verse: 'The Buddha knows the objects of clinging, and how karma matures according to these conditions. He knows without error how beings receive their retribution in various realms.'

The Deva named 'Skillful in Habits' praised with a verse: 'The Buddha knows the habits of evil karma, and also the habits of good karma. He knows the past actions of beings, and their wanderings in various realms.'

The Deva named 'Skillful in Karma' praised with a verse: 'The Buddha knows the three types of karma: present, future, and past. Beings in the cycle of rebirth are confused about this.'

The Deva named 'Skillful in Retribution' praised with a verse: 'Little action can yield great results, and much action can yield little results. The Buddha knows the differences in quantity, while non-Buddhists are confused about this.'

The Deva named 'Skillful in Learning Karma' praised with a verse: 'The Buddha knows the karma that ripens in the present life, as well as the karma that ripens in the next life, and the karma that ripens in future lives. The Buddha's eye fully understands.'

The Deva named 'Skillful in Present Karma' praised with a verse: 'If one creates karma in the present life, one receives the results in the present. The Buddha fully understands this, but ordinary people cannot comprehend it.'

時知生報天子說偈贊曰：

「若作如是業，　　于異生得報，　彼大智悉知，　　眾生不能了。」

爾時知后報天子說偈贊曰：

「若業多億劫，　　然後得受報，　或復過於彼，　　如來悉了知。」

爾時知業不熟天子說偈贊曰：

「若所造作業，　　其業緣未熟，　未得於果報，　　如來悉了知。」

爾時觀業未熟天子說偈贊曰：

「如來善觀業，　　若業相應時，　生於諸眾生，　　悉皆能善說。」

爾時善知業熟天子說偈贊曰：

「彼業若成熟，　　能與當來報，　佛能如實知，　　亦知彼智空。」

爾時業熟決定天子說偈贊曰：

「一切智了達，　　輕業及以重，　能知眾生欲，　　故得為我尊。」

爾時知業輕重天子說偈贊曰：

「趣惡道眾生，　　隨其業如見，　彼業若輕重，　　智者悉了知。」

爾時知眾生行天子說偈贊曰：

「見眾生所行，　　及輕重諸業，　雄猛隨順知，　　外道不能了。」

爾時觀眾生行天子說偈贊曰：

「觀于眾生行，　　宣說于業報，　如器恒河水，　　投鹽於一兩。」

爾時學業天子說偈贊曰：

「若受于思業，　　佛說業究竟，　亦學無學報，　　勝仙已宣說。

【現代漢語翻譯】現代漢語譯本當時，名為『時知生報』的天子以偈頌讚嘆道：『如果造作這樣的業，會在其他生命中得到果報，那些具有大智慧的人完全知曉，而眾生卻不能理解。』

當時，名為『知后報』的天子以偈頌讚嘆道：『如果業經過多億劫后才得到果報，或者時間更長，如來完全知曉。』

當時，名為『知業不熟』的天子以偈頌讚嘆道：『如果所造作的業，其因緣尚未成熟，還未得到果報，如來完全知曉。』

當時，名為『觀業未熟』的天子以偈頌讚嘆道：『如來善於觀察業，如果業的因緣成熟時，在眾生中產生果報，如來都能善巧地解說。』

當時，名為『善知業熟』的天子以偈頌讚嘆道：『如果業已成熟，能夠帶來未來的果報，佛能如實地知曉，也知道那智慧的空性。』

當時，名為『業熟決定』的天子以偈頌讚嘆道：『一切智者完全通達，輕業和重業，能夠知道眾生的慾望，因此成為我的至尊。』

當時，名為『知業輕重』的天子以偈頌讚嘆道：『趣向惡道的眾生，隨著他們的業力顯現，那些業的輕重，智者完全知曉。』

當時，名為『知眾生行』的天子以偈頌讚嘆道：『看到眾生所行的，以及輕重諸業，雄猛地隨順知曉，外道不能理解。』

當時，名為『觀眾生行』的天子以偈頌讚嘆道：『觀察眾生的行為，宣說業報，就像用器皿盛恒河水，投入一兩鹽。』

當時，名為『學業』的天子以偈頌讚嘆道：『如果承受思業，佛說業的究竟，也學習有學和無學的果報，勝仙已經宣說了。』

【English Translation】 English version At that time, the Deva (celestial being) named 'Knowing When Rebirth Occurs' praised with a verse: 'If such karma is created, it will be rewarded in another life; those with great wisdom fully know this, but sentient beings cannot understand it.'

At that time, the Deva named 'Knowing Later Retribution' praised with a verse: 'If karma takes many eons to bear fruit, or even longer, the Tathagata (Buddha) fully knows it.'

At that time, the Deva named 'Knowing Karma Not Yet Ripe' praised with a verse: 'If the karma created has not yet matured, and the retribution has not yet been received, the Tathagata fully knows it.'

At that time, the Deva named 'Observing Karma Not Yet Ripe' praised with a verse: 'The Tathagata skillfully observes karma; when the conditions for karma are ripe, and it arises in sentient beings, the Tathagata can skillfully explain it.'

At that time, the Deva named 'Knowing Well When Karma Ripens' praised with a verse: 'If karma has ripened and can bring future retribution, the Buddha knows it truthfully, and also knows the emptiness of that wisdom.'

At that time, the Deva named 'Karma Ripening Determined' praised with a verse: 'The All-Knowing One fully understands light and heavy karma, and knows the desires of sentient beings; therefore, he is my most honored one.'

At that time, the Deva named 'Knowing the Lightness and Heaviness of Karma' praised with a verse: 'Sentient beings who go to evil paths, their karma appears as it is; the lightness and heaviness of that karma, the wise fully know.'

At that time, the Deva named 'Knowing Sentient Beings' Actions' praised with a verse: 'Seeing the actions of sentient beings, and the light and heavy karmas, the valiant one knows accordingly; outsiders cannot understand it.'

At that time, the Deva named 'Observing Sentient Beings' Actions' praised with a verse: 'Observing the actions of sentient beings, explaining the retribution of karma, it is like putting a small amount of salt into a vessel of Ganges River water.'

At that time, the Deva named 'Learning Karma' praised with a verse: 'If one receives intentional karma, the Buddha speaks of the ultimate nature of karma; also learning the retribution of those with and without learning, the Victorious Sage has already proclaimed it.'

」

爾時樂佛智天子說偈贊曰：

「佛勝眼所見，　　三界中愚智，　隨業受于報，　　見微細頂禮。」

爾時說業盡天子說偈贊曰：

「生死眾生所，　　世尊大導師，　悉了知無餘，　　故禮智無畏。」

爾時無所得天子說偈贊曰：

「若業生及死，　　眾生各趣趣，　彼報由如夢，　　兩足尊悉知。」

爾時求煩惱天子說偈贊曰：

「貪慾瞋恚癡，　　兩足尊悉盡，　猶如夢渴人，　　飲于清冷水。」

爾時離分別天子說偈贊曰：

「從於分別生，　　貪慾瞋恚癡，　猶如夢中戲，　　歸命勝說者。」

爾時滅分別天子說偈贊曰：

「若滅于分別，　　則名盡煩惱，　如夢見雲散，　　人尊顯現此。」

爾時觀察漏盡天子說偈贊曰：

「如夢見天雨，　　起漏亦如是，　大雄能顯示，　　起漏之因緣。」

爾時觀察夢天子說偈贊曰：

「如夢見大雨，　　起漏亦如是，　大雄能顯示，　　凡迷惑生漏。」

爾時觀如夢天子說偈贊曰：

「如夢見天雨，　　隨順起諸漏，　大雄能顯示，　　凡迷生諸漏。」

爾時如自性知天子說偈贊曰：

「如女夢生子，　　生已還復死，　生喜亦生悲，　　佛觀世亦

【現代漢語翻譯】現代漢語譯本當時，樂佛智天子以偈頌讚嘆道：『佛陀以殊勝的智慧眼所見，三界中的愚者和智者，都隨著各自的業力承受果報，我見到這微細的因果，深深地頂禮。』當時，說業盡天子以偈頌讚嘆道：『生死輪迴中的眾生，世尊是偉大的導師，完全瞭解一切，沒有遺漏，因此我禮敬這位智慧無畏的佛陀。』當時，無所得天子以偈頌讚嘆道：『眾生的業力導致生和死，各自前往不同的去處，這些果報就像夢境一樣虛幻，兩足尊（佛陀）完全知曉這一切。』當時，求煩惱天子以偈頌讚嘆道：『貪慾、嗔恚、愚癡，兩足尊（佛陀）已經完全斷盡，就像夢中口渴的人，喝到清涼的水一樣。』當時，離分別天子以偈頌讚嘆道：『貪慾、嗔恚、愚癡，都是從分別心產生的，就像夢中的遊戲一樣虛幻，我歸命于這位殊勝的宣說者（佛陀）。』當時，滅分別天子以偈頌讚嘆道：『如果滅除了分別心，就稱為斷盡了煩惱，就像夢中見到雲霧消散一樣，人中尊（佛陀）顯現了這個真理。』當時，觀察漏盡天子以偈頌讚嘆道：『就像夢中見到下雨一樣，煩惱的生起也是如此，大雄（佛陀）能夠顯示煩惱生起的因緣。』當時，觀察夢天子以偈頌讚嘆道：『就像夢中見到大雨一樣，煩惱的生起也是如此，大雄（佛陀）能夠顯示凡夫因迷惑而產生煩惱。』當時，觀如夢天子以偈頌讚嘆道：『就像夢中見到下雨一樣，隨著因緣而生起各種煩惱，大雄（佛陀）能夠顯示凡夫因迷惑而生起各種煩惱。』當時，如自性知天子以偈頌讚嘆道：『就像女人夢中生子，生下後又死去，既有喜悅也有悲傷，佛陀觀察世間也是如此。』

【English Translation】 English version At that time, the Deva (celestial being) Joyful Buddha Wisdom spoke in verse, praising: 'What the Buddha sees with his supreme eye, the foolish and the wise in the three realms, all receive the consequences of their karma. Seeing this subtle truth, I bow in deep reverence.' At that time, the Deva Exhaustion of Karma spoke in verse, praising: 'For all sentient beings in the cycle of birth and death, the World Honored One is the great guide, knowing all without remainder. Therefore, I bow to the wise and fearless one.' At that time, the Deva Non-Attainment spoke in verse, praising: 'If karma causes birth and death, and beings go to various destinations, these consequences are like a dream. The Two-Footed Honored One (Buddha) knows all of this.' At that time, the Deva Seeking Afflictions spoke in verse, praising: 'Greed, hatred, and delusion, the Two-Footed Honored One (Buddha) has completely extinguished them, like a thirsty person in a dream drinking cool, refreshing water.' At that time, the Deva Separated from Discrimination spoke in verse, praising: 'Greed, hatred, and delusion arise from discrimination, like a play in a dream. I take refuge in the supreme speaker (Buddha).' At that time, the Deva Extinction of Discrimination spoke in verse, praising: 'If discrimination is extinguished, it is called the end of afflictions, like seeing clouds disperse in a dream. The Honored One among humans (Buddha) reveals this truth.' At that time, the Deva Observing the Exhaustion of Outflows spoke in verse, praising: 'Like seeing rain in a dream, the arising of outflows is also like that. The Great Hero (Buddha) can reveal the causes and conditions for the arising of outflows.' At that time, the Deva Observing Dreams spoke in verse, praising: 'Like seeing heavy rain in a dream, the arising of outflows is also like that. The Great Hero (Buddha) can reveal that ordinary beings generate outflows due to delusion.' At that time, the Deva Viewing as a Dream spoke in verse, praising: 'Like seeing rain in a dream, various outflows arise in accordance with conditions. The Great Hero (Buddha) can reveal that ordinary beings generate various outflows due to delusion.' At that time, the Deva Knowing the Self-Nature spoke in verse, praising: 'Like a woman dreaming of giving birth to a child, who is then born and dies, experiencing both joy and sorrow, the Buddha views the world in the same way.'

然。」

爾時思量夢天子說偈贊曰：

「如夢見斬首，　　盡漏亦如是，　自解亦教他，　　故禮悉解者。」

爾時修習慧天子說偈贊曰：

「見法能解了，　　如夢遇愛事，　遠離彼非實，　　如是悅世間。」

爾時智心天子說偈贊曰：

「聞于如來法，　　以空法自悅，　如夢中說夢，　　如是曉世間。」

爾時欣喜意天子說偈贊曰：

「禪定者能令，　　世間天人喜，　觀察于諸趣，　　猶如鏡中像。」

爾時決定慧天子說偈贊曰：

「聞于如來法，　　由如箜篌音，　渡人天疑海，　　故禮人中王。」

爾時幻喜天子說偈贊曰：

「如人作幻化，　　迷惑于愚人，　智者終不迷，　　知幻不實故。」

爾時除相天子說偈贊曰：

「觀於一切世，　　猶如夢作幻，　我于中無疑，　　以聞佛法故。」

爾時學幻天子說偈贊曰：

「如幻師作幻，　　自於幻不迷，　以知幻虛故，　　佛觀世亦然。」

爾時觀妄想天子說偈贊曰：

「妄想生世間，　　大導師悉知，　如精進唸佛，　　夢中即見佛。」

爾時滅妄想天子說偈贊曰：

「非事能生欲，　　皆由妄想起，　不實妄起欲，　　人尊如實知。」

【現代漢語翻譯】現代漢語譯本『是的。』

那時，思量夢天子以偈頌讚嘆道：

『如同夢中被斬首，漏盡（指煩惱斷盡）亦是如此，自己解脫也教導他人，所以禮敬一切解脫者。』

那時，修習慧天子以偈頌讚嘆道：

『見到法就能理解，如同夢中遇到愛戀之事，遠離那虛幻不實，如此才能使世間喜悅。』

那時，智心天子以偈頌讚嘆道：

『聽聞如來之法，以空性之法自我喜悅，如同夢中說夢，如此才能明曉世間。』

那時，欣喜意天子以偈頌讚嘆道：

『禪定者能令，世間天人歡喜，觀察諸趣（指六道輪迴），猶如鏡中之像。』

那時，決定慧天子以偈頌讚嘆道：

『聽聞如來之法，猶如箜篌之音，渡過人天疑惑之海，所以禮敬人中之王（指佛陀）。』

那時，幻喜天子以偈頌讚嘆道：

『如同有人變幻術，迷惑愚癡之人，智者終不迷惑，因為知道幻化不真實。』

那時，除相天子以偈頌讚嘆道：

『觀察一切世間，猶如夢境和幻化，我對此毫無疑惑，因為聽聞佛法之故。』

那時，學幻天子以偈頌讚嘆道：

『如同幻術師變幻術，自己對幻術不迷惑，因為知道幻術虛假，佛陀觀察世間也是如此。』

那時，觀妄想天子以偈頌讚嘆道：

『妄想產生世間，大導師（指佛陀）完全知曉，如同精進唸佛，夢中就能見到佛。』

那時，滅妄想天子以偈頌讚嘆道：

『並非實事能生起慾望，皆由妄想而起，不真實的妄想生起慾望，人中尊者（指佛陀）如實知曉。』

【English Translation】 English version 'Indeed.'

At that time, the Deva Son Thinking of Dreams praised with verses, saying:

'Like seeing one's head cut off in a dream, the exhaustion of outflows (referring to the end of afflictions) is also like that, One liberates oneself and also teaches others, therefore, I pay homage to all who are liberated.'

At that time, the Deva Son Practicing Wisdom praised with verses, saying:

'Seeing the Dharma, one can understand, like encountering a love affair in a dream, Being far from that which is unreal, thus one brings joy to the world.'

At that time, the Deva Son Mind of Wisdom praised with verses, saying:

'Hearing the Dharma of the Tathagata, one rejoices in the Dharma of emptiness, Like speaking of a dream within a dream, thus one understands the world.'

At that time, the Deva Son Joyful Intention praised with verses, saying:

'Those in meditation can make, the gods and humans of the world rejoice, Observing all realms of existence (referring to the six realms of reincarnation), like images in a mirror.'

At that time, the Deva Son Determined Wisdom praised with verses, saying:

'Hearing the Dharma of the Tathagata, like the sound of a harp, Crossing the sea of doubts of gods and humans, therefore, I pay homage to the King among humans (referring to the Buddha).'

At that time, the Deva Son Joy of Illusion praised with verses, saying:

'Like a person performing illusions, deceiving the foolish, The wise are never deceived, because they know illusions are not real.'

At that time, the Deva Son Removing Appearances praised with verses, saying:

'Observing all the world, like dreams and illusions, I have no doubt about this, because I have heard the Buddha's Dharma.'

At that time, the Deva Son Learning Illusion praised with verses, saying:

'Like an illusionist performing illusions, he himself is not deceived by the illusions, Because he knows the illusions are false, the Buddha observes the world in the same way.'

At that time, the Deva Son Observing Delusions praised with verses, saying:

'Delusions arise in the world, the Great Teacher (referring to the Buddha) knows all, Like diligently reciting the Buddha's name, one can see the Buddha in a dream.'

At that time, the Deva Son Extinguishing Delusions praised with verses, saying:

'It is not real things that give rise to desire, all arise from delusions, Unreal delusions give rise to desire, the Honored One among humans (referring to the Buddha) knows this as it is.'

爾時識解天子說偈贊曰：

「猶如深谷聲，　　其響無有實，　是故不著世，　　如是觀世間。」

爾時說善巧天子說偈贊曰：

「彼聲無有實，　　而於中聽聞，　人尊宣說此，　　救拔諸凡愚。」

爾時如說行善巧天子說偈贊曰：

「於法別義中，　　眾生異妄取，　能行者知法，　　于中除疑惑。」

爾時順義行天子說偈贊曰：

「若義及法實，　　無有能了者，　無說亦無證，　　牟尼作是說。」

爾時法假名行天子說偈贊曰：

「煩惱垢漏習，　　皆想妄分別，　穢污及清凈，　　但假名言說。」

爾時分別善巧天子說偈贊曰：

「一切但名字，　　謂煩惱漏等，　穢污及清凈，　　大智之所說。」

爾時無依慧天子說偈贊曰：

「於三界不著，　　其心如虛空，　離惡真福田，　　頂禮心寂滅。」

爾時不下劣天子說偈贊曰：

「非色非非色，　　非欲非涅槃，　佛心無所依，　　其猶如虛空。」

爾時無慾天子說偈贊曰：

「離於欲界愛，　　色無色亦然，　解脫于貪礙，　　頂禮愛盡者。」

爾時遠離愛天子說偈贊曰：

「于有無有中，　　佛永斷遠離，　於三界無著，　　頂禮牟尼王。

【現代漢語翻譯】現代漢語譯本當時，識解天子以偈頌讚嘆道：『如同深谷的回聲，其響聲並無實體，因此不執著於世間，應如此看待世間。』當時，說善巧天子以偈頌讚嘆道：『那聲音沒有實體，卻能在其中被聽聞，人中尊者（指佛陀）宣說此理，救拔所有愚昧之人。』當時，如說行善巧天子以偈頌讚嘆道：『在法的不同意義中，眾生以不同的方式妄加執取，能夠修行的人了解法，從而消除其中的疑惑。』當時，順義行天子以偈頌讚嘆道：『如果意義和法是真實的，就沒有人能夠完全理解，既沒有說者也沒有證悟者，牟尼（釋迦牟尼佛的尊稱）是這樣說的。』當時，法假名行天子以偈頌讚嘆道：『煩惱、污垢、習氣，都是由妄想分別產生，污穢和清凈，都只是假借名言來說。』當時，分別善巧天子以偈頌讚嘆道：『一切都只是名字，比如煩惱、污垢等，污穢和清凈，都是大智慧者（指佛陀）所說的。』當時，無依慧天子以偈頌讚嘆道：『對於三界（欲界、色界、無色界）不執著，其心如同虛空，遠離惡行，是真正的福田，頂禮心已寂滅者。』當時，不下劣天子以偈頌讚嘆道：『非色（物質）也非非色，非慾望也非涅槃，佛心無所依，其猶如虛空。』當時，無慾天子以偈頌讚嘆道：『遠離欲界的愛慾，色界和無色界也是如此，解脫于貪慾的障礙，頂禮愛慾已盡者。』當時，遠離愛天子以偈頌讚嘆道：『對於有和無有，佛陀永遠斷除並遠離，對於三界沒有執著，頂禮牟尼王（釋迦牟尼佛）。』

【English Translation】 English version At that time, the Deva 'Understanding of Knowledge' praised with a verse: 'Like the sound in a deep valley, its echo has no substance, therefore, do not cling to the world, view the world in this way.' At that time, the Deva 'Skillful in Speaking' praised with a verse: 'That sound has no substance, yet it is heard within, the Honored One among humans (referring to the Buddha) proclaims this, rescuing all the foolish ones.' At that time, the Deva 'Skillful in Acting as Spoken' praised with a verse: 'In the different meanings of the Dharma, sentient beings grasp with different delusions, those who can practice understand the Dharma, thereby eliminating doubts within.' At that time, the Deva 'Acting in Accordance with Meaning' praised with a verse: 'If meaning and Dharma were real, no one could fully comprehend, there would be neither speaker nor one who attains enlightenment, Muni (an honorific title for Shakyamuni Buddha) says this.' At that time, the Deva 'Acting with Dharma as a Provisional Name' praised with a verse: 'Afflictions, defilements, and habits, all arise from delusive discriminations, impurity and purity, are merely provisional names spoken of.' At that time, the Deva 'Skillful in Discernment' praised with a verse: 'Everything is just a name, such as afflictions, defilements, etc., impurity and purity, are what the Greatly Wise One (referring to the Buddha) has spoken of.' At that time, the Deva 'Wisdom Without Reliance' praised with a verse: 'Not clinging to the three realms (desire realm, form realm, formless realm), their mind is like empty space, far from evil deeds, they are true fields of merit, I bow to those whose minds are extinguished.' At that time, the Deva 'Not Inferior' praised with a verse: 'Neither form (matter) nor non-form, neither desire nor Nirvana, the Buddha's mind has no reliance, it is like empty space.' At that time, the Deva 'Without Desire' praised with a verse: 'Free from the love of the desire realm, so too are the form and formless realms, liberated from the obstacles of greed, I bow to those who have exhausted desire.' At that time, the Deva 'Far from Love' praised with a verse: 'Regarding existence and non-existence, the Buddha has forever cut off and distanced himself, having no attachment to the three realms, I bow to the King Muni (Shakyamuni Buddha).'

」

爾時障愛天子說偈贊曰：

「障蔽於三界，　　行於丈夫行，　能解脫眾生，　　歸命救濟者。」

爾時解脫渴愛天子說偈贊曰：

「遠離於結使，　　於後盡生滅，　身心皆清凈，　　頂禮無熱親。」

爾時知自性天子說偈贊曰：

「大雄解自在，　　知法中無事，　無縛亦無解，　　頂禮見實者。」

爾時出瘀泥天子說偈贊曰：

「遠離愛慾泥，　　亦離於諸有，　無取亦無舍，　　頂禮盡後有。」

爾時吐棄資緣天子說偈贊曰：

「棄垢及資緣，　　舍罪亦遠愛，　亦離於諸蓋，　　歸命大導師。」

爾時棄欲天子說偈贊曰：

「棄捨利不利，　　無著行決定，　出離於魔網，　　頂禮無著者。」

爾時樂利益天子說偈贊曰：

「若自及他道，　　遠離惱熱者，　大雄見彼道，　　頂禮無礙見。」

爾時得名稱天子說偈贊曰：

「與佛智相應，　　如說如觀者，　彼能除煩惱，　　頂禮解世間。」

爾時無畏天子說偈贊曰：

「于諸法決定，　　無能當對者，　師子吼無畏，　　智海吼亦然。」

爾時一切處無所畏天子說偈贊曰：

「善度一切處，　　遠離諸毒箭，　無畏不怯弱，　　我禮最勝

【現代漢語翻譯】現代漢語譯本當時，障愛天子（指被障礙和愛慾束縛的天神）說偈讚歎道：『能障礙三界（欲界、色界、無色界），修行大丈夫的行徑，能解脫眾生，我歸命于救濟者。』當時，解脫渴愛天子（指從渴愛中解脫的天神）說偈讚歎道：『遠離各種煩惱的束縛，在未來徹底斷絕生滅，身心都清凈，我頂禮無熱的親人（指佛陀）。』當時，知自性天子（指了解事物本性的天神）說偈讚歎道：『大雄（指佛陀）解脫自在，明白法中沒有執著，沒有束縛也沒有解脫，我頂禮見到實相的人。』當時，出瘀泥天子（指從污泥中解脫的天神）說偈讚歎道：『遠離愛慾的污泥，也遠離各種存在（三有），沒有執取也沒有捨棄，我頂禮斷絕後有的人。』當時，吐棄資緣天子（指捨棄依賴和助緣的天神）說偈讚歎道：『捨棄污垢和資緣，捨棄罪惡也遠離愛慾，也遠離各種覆蓋（五蓋），我歸命于偉大的導師。』當時，棄欲天子（指捨棄慾望的天神）說偈讚歎道：『捨棄利益和不利，沒有執著地堅定修行，出離魔的羅網，我頂禮沒有執著的人。』當時，樂利益天子（指樂於利益眾生的天神）說偈讚歎道：『無論是自己還是他人的道路，都遠離煩惱和熱惱的人，大雄（指佛陀）見到那條道路，我頂禮無礙的見者。』當時，得名稱天子（指獲得美名的天神）說偈讚歎道：『與佛的智慧相應，如實宣說如實觀察的人，他能去除煩惱，我頂禮能解脫世間的人。』當時，無畏天子（指無所畏懼的天神）說偈讚歎道：『對於各種法都已確定，沒有誰能與之對抗，如獅子吼般無畏，智慧之海的吼聲也是如此。』當時，一切處無所畏天子（指在一切處都無所畏懼的天神）說偈讚歎道：『善於度過一切處境，遠離各種毒箭，無畏不怯弱，我禮敬最殊勝者。』

【English Translation】 English version At that time, the Deva (celestial being) named 'Obstruction of Love' spoke in verses of praise: 'Obstructing the three realms (desire realm, form realm, formless realm), Practicing the conduct of a great man, Able to liberate sentient beings, I take refuge in the savior.' At that time, the Deva named 'Liberation from Thirst' spoke in verses of praise: 'Far from the bonds of afflictions, In the future, the cessation of birth and death, Body and mind are pure, I bow to the one without heat (referring to the Buddha).' At that time, the Deva named 'Knowing Self-Nature' spoke in verses of praise: 'The Great Hero (referring to the Buddha) is liberated and at ease, Knowing that in the Dharma there is no attachment, Neither bound nor liberated, I bow to the one who sees reality.' At that time, the Deva named 'Emerging from the Mire' spoke in verses of praise: 'Far from the mire of desire, Also far from all existences (the three realms of existence), Neither grasping nor abandoning, I bow to the one who has ended future existence.' At that time, the Deva named 'Rejecting Resources' spoke in verses of praise: 'Rejecting defilements and resources, Abandoning sins and also far from love, Also far from all coverings (the five hindrances), I take refuge in the great guide.' At that time, the Deva named 'Rejecting Desire' spoke in verses of praise: 'Rejecting profit and loss, Without attachment, practicing with determination, Escaping the net of Mara (the demon), I bow to the one without attachment.' At that time, the Deva named 'Joy in Benefit' spoke in verses of praise: 'Whether one's own path or the path of others, Far from those who are troubled and heated, The Great Hero (referring to the Buddha) sees that path, I bow to the one with unobstructed vision.' At that time, the Deva named 'Gaining Fame' spoke in verses of praise: 'Corresponding with the wisdom of the Buddha, One who speaks truthfully and observes truthfully, He can remove afflictions, I bow to the one who liberates the world.' At that time, the Deva named 'Fearless' spoke in verses of praise: 'For all dharmas (teachings) are determined, No one can oppose him, Like a lion's roar, fearless, The roar of the ocean of wisdom is also like that.' At that time, the Deva named 'Fearless in All Places' spoke in verses of praise: 'Well-crossing all situations, Far from all poisonous arrows, Fearless and not timid, I bow to the most excellent one.'

者。」

爾時無所希天子說偈贊曰：

「非天乾闥婆，　　非魔及與梵，　能有難問者，　　故佛如師子。」

爾時師子游步天子說偈贊曰：

「佛於法無畏，　　曉了諸法故，　無礙故無著，　　無能難問者。」

爾時無怖天子說偈贊曰：

「如山林師子，　　無怖亦無畏，　摧伏諸禽獸，　　林中而大吼。　世尊如是吼，　　驚怖諸外道，　天龍乾闥婆，　　不見敵對者。」

爾時一切處超勝天子說偈贊曰：

「一切三界中，　　悉皆都無有，　力敵于佛者，　　故為我歸依。」

爾時師子慧天子說偈贊曰：

「大智見一切，　　于諸法無畏，　世間無與等，　　我禮無所畏。」

爾時稱順生天子說偈贊曰：

「自知是正覺，　　如法無能難，　若有能難者，　　世間悉無有。」

爾時持藏天子說偈贊曰：

「佛作師子吼，　　開顯諸法藏，　億梵聞說已，　　悉發菩提心。」

爾時順威儀天子說偈贊曰：

「彼眾得大利，　　順佛威儀者，　發菩提心已，　　必作勝導師。」

爾時順樂法天子說偈贊曰：

「彼世大眾生，　　得聞佛法已，　能發菩提心，　　必成妙丈夫。」

爾時凈心天子說偈贊曰

【現代漢語翻譯】現代漢語譯本那時，無所希天子（無所希望的天神）以偈頌讚嘆道：『不是天神（deva），不是乾闥婆（gandharva，一種天上的音樂神），不是魔（mara），也不是梵天（brahma），能有提出難題的人，所以佛陀像獅子一樣（無畏）。』那時，師子游步天子（像獅子一樣行走的的天神）以偈頌讚嘆道：『佛陀對於法（dharma，宇宙真理）毫無畏懼，因為他明瞭諸法（一切事物），沒有障礙所以沒有執著，沒有能夠提出難題的人。』那時，無怖天子（無所畏懼的天神）以偈頌讚嘆道：『如同山林中的獅子，沒有恐懼也沒有畏懼，摧伏各種禽獸，在林中大吼。世尊（bhagavan，佛陀的尊稱）也像這樣吼叫，使外道（tirthika，非佛教修行者）驚恐，天龍（naga，龍神）乾闥婆，都找不到敵對者。』那時，一切處超勝天子（在一切地方都超越的天神）以偈頌讚嘆道：『在一切三界（欲界、色界、無色界）中，完全都沒有，力量能與佛陀匹敵的人，所以我要歸依他。』那時，師子慧天子（具有獅子般智慧的天神）以偈頌讚嘆道：『以大智慧看見一切，對於諸法毫無畏懼，世間沒有能與他相比的，我禮敬這位無所畏懼者。』那時，稱順生天子（隨順而生的天神）以偈頌讚嘆道：『自己知道是正覺（samyak-sambuddha，完全覺悟者），如法（dharma）沒有能難倒的，如果有能難倒的，世間完全沒有。』那時，持藏天子（持有寶藏的天神）以偈頌讚嘆道：『佛陀發出獅子吼，開顯諸法寶藏，億萬梵天聽聞后，都發起了菩提心（bodhicitta，成佛之心）。』那時，順威儀天子（隨順威儀的天神）以偈頌讚嘆道：『那些大眾得到大利益，隨順佛陀威儀的人，發起菩提心后，必定成為殊勝的導師。』那時，順樂法天子（隨順喜愛佛法的天神）以偈頌讚嘆道：『那些世間的大眾生，聽聞佛法后，能發起菩提心，必定成為偉大的丈夫。』那時，凈心天子（內心清凈的天神）以偈頌讚嘆道

【English Translation】 English version At that time, the Deva 'Without Desire' praised with verses, saying: 'Not a Deva, not a Gandharva, not a Mara, nor a Brahma, Can there be one who can pose a difficult question, therefore the Buddha is like a lion.' At that time, the Deva 'Lion's Gait' praised with verses, saying: 'The Buddha has no fear regarding the Dharma, because he understands all dharmas, Without obstruction, therefore without attachment, there is no one who can pose a difficult question.' At that time, the Deva 'Without Fear' praised with verses, saying: 'Like a lion in the mountains and forests, without fear or dread, Subduing all kinds of birds and beasts, roaring loudly in the forest. The Bhagavan roars in this way, terrifying the Tirthikas, Devas, Nagas, Gandharvas, cannot find an opponent.' At that time, the Deva 'Surpassing Everywhere' praised with verses, saying: 'In all the three realms, there is absolutely no one, Whose power can match the Buddha, therefore I take refuge in him.' At that time, the Deva 'Lion's Wisdom' praised with verses, saying: 'With great wisdom, seeing all, without fear regarding all dharmas, In the world, there is no one equal to him, I bow to the one without fear.' At that time, the Deva 'Born in Accordance' praised with verses, saying: 'Knowing himself to be the Samyak-sambuddha, in accordance with the Dharma, there is no one who can challenge him, If there were one who could challenge him, there would be none in the world.' At that time, the Deva 'Holder of Treasures' praised with verses, saying: 'The Buddha roars the lion's roar, revealing the treasury of dharmas, Billions of Brahmas, having heard this, all generated the Bodhicitta.' At that time, the Deva 'Following Dignity' praised with verses, saying: 'Those masses gain great benefit, those who follow the Buddha's dignity, Having generated the Bodhicitta, they will surely become supreme guides.' At that time, the Deva 'Following Delight in Dharma' praised with verses, saying: 'Those great beings in the world, having heard the Buddha's Dharma, Able to generate the Bodhicitta, will surely become great men.' At that time, the Deva 'Pure Mind' praised with verses, saying:

：

「得聞佛說已，　　世間無與比，　千億眾生等，　　發勝菩提心。」

爾時清凈流天子說偈贊曰：

「人王于長夜，　　佛學善修習，　故佛身清凈，　　嚴相三十二。」

爾時無漏心天子說偈贊曰：

「佛得盡漏故，　　而作師子吼，　得上智慧山，　　無能難問者。」

爾時順眾生天子說偈贊曰：

「三界中悉無，　　天人及修羅，　言佛漏不盡，　　故佛具十力。」

爾時巧盡漏天子說偈贊曰：

「大勝沙門漏，　　皆悉盡無餘，　於是無能難，　　故佛是我父。」

爾時常精進天子說偈贊曰：

「於人王能難，　　言有餘煩惱，　世間不可得，　　故佛自在父。」

爾時寂滅行天子說偈贊曰：

「佛已斷貪瞋，　　愚癡及習氣，　亦滅惡業行，　　我禮寂滅者。」

爾時方便行天子說偈贊曰：

「若以方便觀，　　斷盡諸煩惱，　彼佛滿足智，　　是故我頂禮。」

爾時方便解天子說偈贊曰：

「無量巧方便，　　導師于中修，　斷彼諸煩惱，　　皆悉盡無餘。」

爾時方便慧天子說偈贊曰：

「導師照世間，　　巧慧無有盡，　故斷諸煩惱，　　及以習氣等。」

爾時修寂滅天子說偈贊曰

【現代漢語翻譯】現代漢語譯本『聽聞佛陀的教誨后，世間再無與之相比者，千億眾生都因此發起了殊勝的菩提心。』

這時，清凈流天子以偈頌讚嘆道：『人中之王（指佛陀）在漫長的夜晚里，善於修習佛法，所以佛陀的身體清凈無染，具足三十二種殊勝的相好。』

這時，無漏心天子以偈頌讚嘆道：『佛陀因為斷盡了一切煩惱，所以能發出獅子般的吼聲，登上智慧的高山，沒有人能夠提出難題來詰問他。』

這時，順眾生天子以偈頌讚嘆道：『三界之中，無論是天人還是阿修羅，都沒有人敢說佛陀的煩惱沒有斷盡，所以佛陀具足十種力量。』

這時，巧盡漏天子以偈頌讚嘆道：『偉大的沙門（指佛陀）的煩惱，都已經完全斷盡，沒有絲毫剩餘，因此沒有人能夠難倒他，所以佛陀是我的父親。』

這時，常精進天子以偈頌讚嘆道：『如果有人能難倒人中之王（指佛陀），說他還有剩餘的煩惱，這是世間不可能發生的事情，所以佛陀是自在的父親。』

這時，寂滅行天子以偈頌讚嘆道：『佛陀已經斷除了貪婪、嗔恨、愚癡以及習氣，也滅除了惡業的行為，我禮敬這位寂滅者。』

這時，方便行天子以偈頌讚嘆道：『如果以方便的智慧來觀察，就能知道佛陀已經斷盡了一切煩惱，這位佛陀具足圓滿的智慧，所以我頂禮他。』

這時，方便解天子以偈頌讚嘆道：『無量巧妙的方便法門，導師（指佛陀）在其中修行，斷除了所有的煩惱，都完全沒有剩餘。』

這時，方便慧天子以偈頌讚嘆道：『導師（指佛陀）照亮世間，他的巧妙智慧沒有窮盡，所以能斷除一切煩惱以及習氣等等。』

這時，修寂滅天子以偈頌讚嘆道：

【English Translation】 English version 'Having heard the Buddha's teachings, there is nothing in the world that can compare, and billions of beings have thus generated the supreme Bodhi mind.'

At that time, the Deva Pure Stream (Qingjing Liu Tianzi) praised with a verse: 'The King of Men (referring to the Buddha) diligently practices the Buddha's teachings throughout the long night, therefore the Buddha's body is pure and immaculate, possessing the thirty-two excellent marks.'

At that time, the Deva No-Outflow Mind (Wulou Xin Tianzi) praised with a verse: 'Because the Buddha has exhausted all outflows (leaks, referring to defilements), he roars like a lion, ascends the mountain of wisdom, and no one can pose a difficult question to him.'

At that time, the Deva Following Beings (Shun Zhong Sheng Tianzi) praised with a verse: 'In the three realms, whether it be gods, humans, or asuras, no one dares to say that the Buddha's outflows are not exhausted, therefore the Buddha possesses the ten powers.'

At that time, the Deva Skillful Exhaustion of Outflows (Qiaojin Lou Tianzi) praised with a verse: 'The great Shramana (referring to the Buddha)'s outflows are completely exhausted, with nothing remaining, therefore no one can challenge him, and thus the Buddha is my father.'

At that time, the Deva Constant Diligence (Chang Jingjin Tianzi) praised with a verse: 'If anyone could challenge the King of Men (referring to the Buddha) and say that he has remaining defilements, it would be impossible in this world, therefore the Buddha is the self-existent father.'

At that time, the Deva Practice of Tranquility (Jimi Xing Tianzi) praised with a verse: 'The Buddha has already severed greed, hatred, ignorance, and habitual tendencies, and has also extinguished the actions of evil karma, I bow to this tranquil one.'

At that time, the Deva Practice of Expedient Means (Fangbian Xing Tianzi) praised with a verse: 'If one observes with expedient wisdom, one will know that the Buddha has exhausted all defilements, this Buddha possesses complete wisdom, therefore I prostrate to him.'

At that time, the Deva Understanding of Expedient Means (Fangbian Jie Tianzi) praised with a verse: 'The immeasurable skillful expedient means, the guide (referring to the Buddha) practices within them, severing all defilements, completely without remainder.'

At that time, the Deva Wisdom of Expedient Means (Fangbian Hui Tianzi) praised with a verse: 'The guide (referring to the Buddha) illuminates the world, his skillful wisdom is inexhaustible, therefore he can sever all defilements and habitual tendencies, etc.'

At that time, the Deva Practice of Tranquility (Xiu Jimi Tianzi) praised with a verse:

：

「斷諸煩惱故，　　習氣悉無餘，　於是佛大智，　　不動無所畏。」

爾時觀道理天子說偈贊曰：

「佛斷煩惱盡，　　及滅諸習氣，　照明如佛者，　　世間更無比。」

爾時斷使天子說偈贊曰：

「佛斷諸習氣，　　無有腥臭事，　故佛一切智，　　天中最勝慧。」

爾時住邊天子說偈贊曰：

「佛今最後身，　　已斷生因緣，　由盡諸漏故，　　世親得無畏。」

爾時無量智天子說偈贊曰：

「大雄斷種子，　　焚燒苦惱牙，　枯涸憂枝蔓，　　我禮離惱者。」

爾時出坑澗天子說偈贊曰：

「世尊一切智，　　已離無明坑，　佛行已得凈，　　故佛得無畏。」

爾時度有天子說偈贊曰：

「已度于有海，　　導師所作辦，　亦舍于彼岸，　　自利得無畏。」

爾時入涅槃天子說偈贊曰：

「佛已得寂滅，　　悉破諸煩惱，　乃至少習氣，　　世親皆悉無。」

爾時法幢天子說偈贊曰：

「佛建正法幢，　　摧折憍慢幢，　大雄已顯示，　　無量諸法行。」

爾時法性天子說偈贊曰：

「性與諸子本，　　牟尼達諸法，　善友于群生，　　我禮最勝海。」

爾時法充天子說偈贊曰：

「渴樂

【現代漢語翻譯】現代漢語譯本『因為斷除了所有煩惱，習氣也完全沒有剩餘，因此佛陀擁有大智慧，不動搖且無所畏懼。』

當時，觀道理天子（觀察真理的天神）說偈讚歎道：『佛陀斷盡了煩惱，也滅除了所有習氣，像佛陀一樣光明照耀的，世間再也沒有能與之相比的。』

當時，斷使天子（斷除使者的天神）說偈讚歎道：『佛陀斷除了所有習氣，沒有任何污穢不凈的事物，所以佛陀擁有一切智慧，是天界中最殊勝的智慧。』

當時，住邊天子（住在邊緣的天神）說偈讚歎道：『佛陀現在是最後一次投生，已經斷除了產生輪迴的因緣，由於斷盡了所有煩惱，世間親近的人都獲得了無畏。』

當時，無量智天子（擁有無量智慧的天神）說偈讚歎道：『大雄（佛陀的尊稱）斷除了煩惱的種子，焚燒了痛苦的萌芽，枯竭了憂愁的枝蔓，我禮敬這位遠離煩惱的人。』

當時，出坑澗天子（走出深淵的天神）說偈讚歎道：『世尊（佛陀的尊稱）擁有一切智慧，已經離開了無明的深淵，佛陀的修行已經清凈，所以佛陀獲得了無畏。』

當時，度有天子（度過存在之海的天神）說偈讚歎道：『已經度過了存在之海，導師（佛陀）所要做的事情已經完成，也捨棄了彼岸，自利已經達到無畏的境界。』

當時，入涅槃天子（進入涅槃的天神）說偈讚歎道：『佛陀已經獲得了寂滅，完全破除了所有煩惱，乃至最微小的習氣，世間親近的人也都完全沒有了。』

當時，法幢天子（法之旗幟的天神）說偈讚歎道：『佛陀建立了正法的旗幟，摧毀了驕慢的旗幟，大雄（佛陀）已經顯示了無量諸法的修行。』

當時，法性天子（法之本性的天神）說偈讚歎道：『本性與諸法之本源，牟尼（佛陀的尊稱）通達了諸法，是眾生的善友，我禮敬這位最殊勝的海洋。』

當時，法充天子（充滿法的天神）說偈讚歎道：『渴望』

【English Translation】 English version 'Having severed all afflictions, and with no residual habits remaining, therefore the Buddha possesses great wisdom, is unshakeable, and fearless.'

At that time, the Deva 'Observing the Truth' spoke in verse, praising: 'The Buddha has exhausted all afflictions, and extinguished all habits, one who shines like the Buddha, there is no comparison in the world.'

At that time, the Deva 'Severing the Messengers' spoke in verse, praising: 'The Buddha has severed all habits, there is no foul or impure matter, therefore the Buddha possesses all wisdom, the most supreme wisdom in the heavens.'

At that time, the Deva 'Dwelling on the Edge' spoke in verse, praising: 'The Buddha is now in his final birth, having severed the causes of rebirth, due to exhausting all outflows, those close to the world have attained fearlessness.'

At that time, the Deva 'Immeasurable Wisdom' spoke in verse, praising: 'The Great Hero (an epithet for the Buddha) has severed the seeds of affliction, burned the sprouts of suffering, withered the branches of sorrow, I bow to this one who is free from affliction.'

At that time, the Deva 'Emerging from the Pit' spoke in verse, praising: 'The World Honored One (an epithet for the Buddha) possesses all wisdom, having left the pit of ignorance, the Buddha's practice is pure, therefore the Buddha has attained fearlessness.'

At that time, the Deva 'Crossing Existence' spoke in verse, praising: 'Having crossed the sea of existence, the Teacher (the Buddha) has completed what needed to be done, also abandoning the other shore, self-benefit has reached the state of fearlessness.'

At that time, the Deva 'Entering Nirvana' spoke in verse, praising: 'The Buddha has attained tranquility, completely shattered all afflictions, even the slightest habits, those close to the world are completely without them.'

At that time, the Deva 'Banner of Dharma' spoke in verse, praising: 'The Buddha has established the banner of the true Dharma, destroyed the banner of arrogance, the Great Hero (the Buddha) has shown the practice of immeasurable Dharmas.'

At that time, the Deva 'Nature of Dharma' spoke in verse, praising: 'The nature and the origin of all Dharmas, Muni (an epithet for the Buddha) has understood all Dharmas, a good friend to all beings, I bow to this most supreme ocean.'

At that time, the Deva 'Filled with Dharma' spoke in verse, praising: 'Longing'

于佛法，　　故得無所畏，　無著諸佛子，　　而作師子吼。」

爾時求法天子說偈贊曰：

「為求諸法故，　　佛子得發心，　及見佛無畏，　　有知求菩提。」

爾時渴法天子說偈贊曰：

「渴樂佛法故，　　多億眾生輩，　聞佛無畏已，　　深發大精進。」

爾時法起天子說偈贊曰：

「見佛說法勝，　　建立於正法，　無畏佈施已，　　佛子求菩提。」

爾時持法天子說偈贊曰：

「世尊所說法，　　甚深難可見，　佛子得聞已，　　求無上菩提。」

爾時無吝天子說偈贊曰：

「身命及余財，　　佛子無吝惜，　聞佛師子吼，　　悉求妙菩提。」

爾時無異慧天子說偈贊曰：

「聞佛說法已，　　心思無有異，　于佛無畏所，　　求法持律儀。」

爾時無異行天子說偈贊曰：

「聞法王吼已，　　不趣于異路，　遠離於二乘，　　求無上菩提。」

爾時近住天子說偈贊曰：

「見佛師子吼，　　諸子得聞已，　定得勝菩提，　　當成如來身。」

爾時近辯天子說偈贊曰：

「于佛世尊所，　　得聞辯才已，　如來妙法中，　　深生喜樂心。」

爾時得辯才天子說偈贊曰：

「佛吼無畏時，　　所

【現代漢語翻譯】現代漢語譯本因為佛法，所以獲得無所畏懼，沒有執著的諸佛之子，發出獅子吼。

這時，求法天子以偈頌讚嘆道：

『爲了尋求諸法，佛子們發起了菩提心，並且見到佛的無畏，有智慧的人尋求菩提。』

這時，渴法天子以偈頌讚嘆道：

『因為渴求佛法，無數的眾生，聽聞佛的無畏之後，深深地發起大精進。』

這時，法起天子以偈頌讚嘆道：

『見到佛說法殊勝，建立正法，無畏地佈施之後，佛子們尋求菩提。』

這時，持法天子以偈頌讚嘆道：

『世尊所說的法，非常深奧難以見到，佛子們聽聞之後，尋求無上菩提。』

這時，無吝天子以偈頌讚嘆道：

『身體、生命以及其他財物，佛子們毫不吝惜，聽聞佛的獅子吼，都尋求微妙的菩提。』

這時，無異慧天子以偈頌讚嘆道：

『聽聞佛說法之後，心思沒有差異，在佛的無畏之處，尋求佛法，持守戒律。』

這時，無異行天子以偈頌讚嘆道：

『聽聞法王的獅子吼之後，不走向其他道路，遠離聲聞、緣覺二乘，尋求無上菩提。』

這時，近住天子以偈頌讚嘆道：

『見到佛的獅子吼，諸佛子聽聞之後，必定獲得殊勝的菩提，將成就如來之身。』

這時，近辯天子以偈頌讚嘆道：

『在佛世尊之處，聽聞辯才之後，在如來的妙法中，深深地生起喜悅之心。』

這時，得辯才天子以偈頌讚嘆道：

『佛發出無畏的獅子吼時，所

【English Translation】 English version Because of the Buddha's Dharma, one obtains fearlessness, The Buddha's children, without attachment, roar the lion's roar.

At that time, the Dharma-seeking Deva (Deva: a celestial being) praised with a verse:

'For the sake of seeking all Dharmas, the Buddha's children have aroused the Bodhi mind, And seeing the Buddha's fearlessness, those with wisdom seek Bodhi.'

At that time, the Dharma-thirsty Deva praised with a verse:

'Because of thirsting for the Buddha's Dharma, countless beings, Having heard the Buddha's fearlessness, deeply arouse great diligence.'

At that time, the Dharma-arising Deva praised with a verse:

'Seeing the Buddha's teaching is supreme, establishing the true Dharma, After fearlessly giving, the Buddha's children seek Bodhi.'

At that time, the Dharma-holding Deva praised with a verse:

'The Dharma spoken by the World Honored One is very profound and difficult to see, The Buddha's children, having heard it, seek unsurpassed Bodhi.'

At that time, the Non-stingy Deva praised with a verse:

'Body, life, and other wealth, the Buddha's children are not stingy, Having heard the Buddha's lion's roar, all seek the wonderful Bodhi.'

At that time, the Non-different Wisdom Deva praised with a verse:

'Having heard the Buddha's teaching, their minds have no difference, In the Buddha's fearlessness, they seek the Dharma and uphold the precepts.'

At that time, the Non-different Practice Deva praised with a verse:

'Having heard the Dharma King's roar, they do not go to other paths, Away from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), they seek unsurpassed Bodhi.'

At that time, the Near-abiding Deva praised with a verse:

'Seeing the Buddha's lion's roar, the Buddha's children, having heard it, Will surely attain supreme Bodhi, and will become the Tathagata's body.'

At that time, the Near-eloquence Deva praised with a verse:

'At the Buddha World Honored One's place, having heard eloquence, In the Tathagata's wonderful Dharma, they deeply give rise to joy.'

At that time, the Eloquence-attained Deva praised with a verse:

'When the Buddha roars fearlessly, what

說不可毀，　信樂心決定，　　終無退轉意。」

爾時常喜天子說偈贊曰：

「十力吼無畏，　　所有諸佛子，　一切時欣喜，　　心調求菩提。」

爾時無怯弱心天子說偈贊曰：

「常喜不怯弱，　　世尊諸佛子，　樂求勝菩提，　　以聞佛語故。」

爾時無礙心天子說偈贊曰：

「彼等求佛心，　　終不有退轉，　欣喜微妙心，　　聞佛善說故。」

爾時巧知無邊法天子說偈贊曰：

「以修正法故，　　白法黨不減，　導師知非處，　　不生厭足心。」

爾時巧說法天子說偈贊曰：

「修行黑法黨，　　若不退減者，　世尊知非處，　　故佛無所畏。」

爾時法性無畏天子說偈贊曰：

「黑法體性爾，　　必當穢凈法，　彼不污心者，　　佛知彼非處。」

爾時巧相應天子說偈贊曰：

「黑法及白法，　　二異不相合，　佛說于彼義，　　故佛是我師。」

爾時巧知善不善天子說偈贊曰：

「大雄皆悉知，　　諸法不雜聚，　妄想分別故，　　于善法中退。」

爾時如說行滿足天子說偈贊曰：

「行於煩惱者，　　終不生白法，　不生白法故，　　當知必退減。」

爾時樂解脫天子說偈贊曰：

「若樂

【現代漢語翻譯】現代漢語譯本『說不可毀，』『信樂之心堅定，最終不會有退轉之意。』

這時，常喜天子以偈頌讚嘆道：

『擁有十力（如來十種智慧力量）的佛陀，如獅子吼般無所畏懼，所有佛的弟子，一切時都歡欣喜悅，心已調伏，追求菩提（覺悟）。』

這時，無怯弱心天子以偈頌讚嘆道：

『常喜天子不怯弱，世尊和諸佛的弟子們，樂於追求殊勝的菩提，因為聽聞了佛的教誨。』

這時，無礙心天子以偈頌讚嘆道：

『他們追求佛的心，最終不會有退轉，以歡喜微妙的心，聽聞佛陀善巧的說法。』

這時，巧知無邊法天子以偈頌讚嘆道：

『因為修正法（正確的修行方法），白法（善法）的力量不會減弱，導師（佛陀）知道不應執著之處，不會生起厭倦滿足之心。』

這時，巧說法天子以偈頌讚嘆道：

『如果修行黑法（惡法）的力量，不退減的話，世尊知道這是不合理的，所以佛陀無所畏懼。』

這時，法性無畏天子以偈頌讚嘆道：

『黑法的體性就是如此，必定會污染清凈的法，如果他們不污染自己的心，佛陀知道這是不合理的。』

這時，巧相應天子以偈頌讚嘆道：

『黑法和白法，兩者不同，不能相合，佛陀闡述了其中的道理，所以佛陀是我的老師。』

這時，巧知善不善天子以偈頌讚嘆道：

『大雄（佛陀）完全知曉，諸法不會混雜在一起，因為妄想分別的緣故，在善法中退失。』

這時，如說行滿足天子以偈頌讚嘆道：

『如果行為被煩惱所控制，最終不會生起白法，不生起白法，應當知道必定會退減。』

這時，樂解脫天子以偈頌讚嘆道：

【English Translation】 English version 'It is said to be indestructible,' 'The heart of faith and joy is firm, and there will be no turning back in the end.'

At that time, the celestial being Constant Joy spoke in verse, praising:

'The Buddha with the ten powers (Tathagata's ten wisdom powers) roars fearlessly like a lion, all the Buddha's disciples, at all times are joyful, their minds are tamed, seeking Bodhi (enlightenment).'

At that time, the celestial being Fearless Mind spoke in verse, praising:

'The celestial being Constant Joy is not timid, the World Honored One and all the Buddha's disciples, are happy to seek the supreme Bodhi, because they have heard the Buddha's teachings.'

At that time, the celestial being Unobstructed Mind spoke in verse, praising:

'Their minds seeking Buddhahood will never regress, with joyful and subtle minds, they hear the Buddha's skillful teachings.'

At that time, the celestial being Skillful in Knowing Boundless Dharma spoke in verse, praising:

'Because of practicing the correct Dharma (right practice), the power of white dharma (wholesome dharma) will not diminish, the guide (Buddha) knows what should not be clung to, and will not give rise to a weary and satisfied mind.'

At that time, the celestial being Skillful in Speaking Dharma spoke in verse, praising:

'If the power of practicing black dharma (unwholesome dharma) does not diminish, the World Honored One knows this is unreasonable, therefore the Buddha is fearless.'

At that time, the celestial being Fearless in the Nature of Dharma spoke in verse, praising:

'The nature of black dharma is such, it will surely defile the pure dharma, if they do not defile their minds, the Buddha knows this is unreasonable.'

At that time, the celestial being Skillful in Accordance spoke in verse, praising:

'Black dharma and white dharma, the two are different and cannot be combined, the Buddha explained the meaning of this, therefore the Buddha is my teacher.'

At that time, the celestial being Skillful in Knowing Good and Unwholesome spoke in verse, praising:

'The Great Hero (Buddha) knows all, dharmas do not mix together, because of delusive thoughts and discriminations, one regresses in wholesome dharma.'

At that time, the celestial being Fulfillment in Practice as Spoken spoke in verse, praising:

'If one's actions are controlled by afflictions, white dharma will not arise, if white dharma does not arise, it should be known that one will surely regress.'

At that time, the celestial being Joyful in Liberation spoke in verse, praising:

解脫者，　　修行于黑法，　佛說彼有障，　　故佛一切智。」

爾時凈心天子說偈贊曰：

「心樂解脫者，　　須知煩惱事，　大雄說此法，　　故佛應受供。」

爾時見煩惱天子說偈贊曰：

「行於煩惱中，　　不識煩惱者，　彼不知正法，　　善逝如是說。　若言行諸惡，　　不退善法者，　于解脫非器，　　兩足尊所說。」

爾時調伏天子說偈贊曰：

「離欲及憒鬧，　　亦離瞋癡等，　如佛所說法，　　應當如是修。　煩惱及白法，　　愚癡不知者，　佛于彼非師，　　大仙如是說。」

爾時勤修解脫天子說偈贊曰：

「佛說對治法，　　為除煩惱故，　行彼不盡惑，　　無能擊難者。」

爾時向解脫天子說偈贊曰：

「佛說如是法，　　為斷煩惱故，　若修不滅惑，　　無能擊難者。」

爾時方便相應天子說偈贊曰：

「佛是說法者，　　為諸聲聞等，　若修不證者，　　無能擊難佛。」

爾時趣解脫天子說偈贊曰：

「佛說如是法，　　為欲斷煩惱，　若不滅惑者，　　無能擊難佛。」

爾時無畏功德天子說偈贊曰：

「為滅煩惱故，　　佛說不凈觀，　若不盡滅者，　　無能擊難佛。」

爾時

【現代漢語翻譯】現代漢語譯本『解脫者』（指追求解脫的人），如果『修行于黑法』（指修行不善的、導致痛苦的方法），佛說他們會有障礙，因此佛是『一切智』（指佛陀具有一切智慧）。

這時，『凈心天子』（指內心清凈的天神）說偈讚歎道：

『心樂解脫者』（指內心喜歡解脫的人），必須知道『煩惱事』（指各種煩惱的起因和性質），『大雄』（指佛陀）說了這個法，所以佛應該接受供養。

這時，『見煩惱天子』（指能看到煩惱的天神）說偈讚歎道：

『行於煩惱中』（指在煩惱中活動），卻『不識煩惱者』（指不認識煩惱的人），他們不知道『正法』（指正確的佛法），『善逝』（指佛陀）是這樣說的。如果說『行諸惡』（指做各種惡事），卻『不退善法者』（指不退失善法的人），這樣的人對於解脫來說不是合適的器皿，『兩足尊』（指佛陀）是這樣說的。

這時，『調伏天子』（指能夠調伏煩惱的天神）說偈讚歎道：

要遠離慾望和喧鬧，也要遠離嗔恨、愚癡等，應該按照佛所說的法去修行。對於『煩惱及白法』（指煩惱和善法），『愚癡不知者』（指愚癡不瞭解的人），佛不是他們的老師，『大仙』（指佛陀）是這樣說的。

這時，『勤修解脫天子』（指勤奮修行以求解脫的天神）說偈讚歎道：

佛說對治煩惱的方法，是爲了去除煩惱，如果修行這些方法卻不能完全消除疑惑，沒有人能夠反駁他。

這時，『向解脫天子』（指趨向解脫的天神）說偈讚歎道：

佛說這樣的法，是爲了斷除煩惱，如果修行卻不能滅除疑惑，沒有人能夠反駁他。

這時，『方便相應天子』（指善於運用方便法門的天神）說偈讚歎道：

佛是說法的人，爲了諸『聲聞』（指聽聞佛法而修行的人）等，如果修行卻不能證悟，沒有人能夠反駁佛。

這時，『趣解脫天子』（指趣向解脫的天神）說偈讚歎道：

佛說這樣的法，是爲了斷除煩惱，如果不能滅除疑惑，沒有人能夠反駁佛。

這時，『無畏功德天子』（指具有無畏功德的天神）說偈讚歎道：

爲了滅除煩惱，佛說了『不凈觀』（指觀察身體不凈的修行方法），如果不能完全滅除煩惱，沒有人能夠反駁佛。

【English Translation】 English version 'Those who seek liberation' (referring to people who pursue liberation), if they 'practice dark methods' (referring to practicing unwholesome methods that lead to suffering), the Buddha said they will have obstacles, therefore the Buddha is 'all-knowing' (referring to the Buddha having all wisdom).

At that time, 'Pure Mind Deva' (referring to a deity with a pure mind) spoke a verse of praise:

'Those whose minds delight in liberation' (referring to those whose minds are fond of liberation), must know the 'matters of afflictions' (referring to the causes and nature of various afflictions), 'the Great Hero' (referring to the Buddha) spoke this Dharma, therefore the Buddha should receive offerings.

At that time, 'Affliction-Seeing Deva' (referring to a deity who can see afflictions) spoke a verse of praise:

'Those who act in afflictions' (referring to those who act within afflictions), yet 'do not recognize afflictions' (referring to those who do not recognize afflictions), they do not know the 'Right Dharma' (referring to the correct Buddhist teachings), 'the Well-Gone One' (referring to the Buddha) said this. If it is said that 'they commit all evils' (referring to doing all kinds of evil deeds), yet 'do not regress from good deeds' (referring to those who do not lose their good deeds), such people are not suitable vessels for liberation, 'the Two-Footed Honored One' (referring to the Buddha) said this.

At that time, 'Subduing Deva' (referring to a deity who can subdue afflictions) spoke a verse of praise:

One should be apart from desires and clamor, and also be apart from anger, ignorance, etc., one should practice according to the Dharma spoken by the Buddha. Regarding 'afflictions and white dharmas' (referring to afflictions and wholesome dharmas), 'those who are ignorant and do not know' (referring to those who are ignorant and do not understand), the Buddha is not their teacher, 'the Great Sage' (referring to the Buddha) said this.

At that time, 'Diligent Liberation-Practicing Deva' (referring to a deity who diligently practices for liberation) spoke a verse of praise:

The Buddha spoke of the methods to counteract afflictions, in order to remove afflictions, if one practices these methods but cannot completely eliminate doubts, no one can refute him.

At that time, 'Liberation-Oriented Deva' (referring to a deity who is oriented towards liberation) spoke a verse of praise:

The Buddha spoke of such Dharma, in order to cut off afflictions, if one practices but cannot eliminate doubts, no one can refute him.

At that time, 'Skillful Means-Corresponding Deva' (referring to a deity who is skilled in using skillful means) spoke a verse of praise:

The Buddha is the one who speaks the Dharma, for the 'Shravakas' (referring to those who practice by hearing the Dharma) and others, if one practices but cannot attain enlightenment, no one can refute the Buddha.

At that time, 'Liberation-Approaching Deva' (referring to a deity who is approaching liberation) spoke a verse of praise:

The Buddha spoke of such Dharma, in order to cut off afflictions, if one cannot eliminate doubts, no one can refute the Buddha.

At that time, 'Fearless Merit Deva' (referring to a deity with fearless merit) spoke a verse of praise:

In order to eliminate afflictions, the Buddha spoke of the 'Impurity Contemplation' (referring to the practice of contemplating the impurity of the body), if one cannot completely eliminate afflictions, no one can refute the Buddha.

善發心必修天子說偈贊曰：

「慈能斷瞋恚，　　修慈若不斷，　無能擊難佛，　　世尊得無畏。」

爾時凈目天子說偈贊曰：

「佛說能修彼，　　智慧除愚癡，　若彼不斷者，　　無能擊難佛。」

爾時滅覺觀天子說偈贊曰：

「為覺對治故，　　說于安般念，　修彼不滅者，　　無能擊難佛。」

爾時尊重無相天子說偈贊曰：

「為斷吾我故，　　佛說空寂滅，　以彼不滅者，　　於是無能難。」

爾時斷我慢天子說偈贊曰：

「為斷憍慢故，　　佛說無相法，　若修不滅者，　　不見能難佛。」

爾時凈身天子說偈贊曰：

「深心信清凈，　　一切煩惱盡，　修彼不斷者，　　無能擊難者。」

爾時深解想天子說偈贊曰：

「對治及朋黨，　　求于煩惱道，　無畏難佛者，　　如來初不見。」

爾時解用天子說偈贊曰：

「世尊但名用，　　此彼盡不盡，　無畏問難者，　　彼亦但假名。」

爾時調伏身業天子說偈贊曰：

「以智善解已，　　身業得流行，　世尊悉遍知，　　故號一切智。」

爾時知身天子說偈贊曰：

「身業甚清凈，　　大雄悉無餘，　憐愍群生者，　　我禮世間親。」

爾時

【現代漢語翻譯】現代漢語譯本善發心必修天子說偈讚歎道：『慈愛能斷除嗔恨，如果修習慈愛而不間斷，就沒有人能夠擊敗或為難佛陀，世尊因此獲得無畏。』

當時，凈目天子說偈讚歎道：『佛陀說能夠修習智慧，用以去除愚癡，如果修習智慧而不間斷，就沒有人能夠擊敗或為難佛陀。』

當時，滅覺觀天子說偈讚歎道：『爲了對治覺觀（指思維和觀察），佛陀宣說了安般念（指呼吸的覺知），如果修習安般念而不間斷，就沒有人能夠擊敗或為難佛陀。』

當時，尊重無相天子說偈讚歎道：『爲了斷除我執和我的概念，佛陀宣說了空寂滅（指空性寂滅的真理），如果修習空寂滅而不間斷，就沒有人能夠為難佛陀。』

當時，斷我慢天子說偈讚歎道：『爲了斷除驕慢，佛陀宣說了無相法（指超越一切相的真理），如果修習無相法而不間斷，就看不到有人能夠為難佛陀。』

當時，凈身天子說偈讚歎道：『以深切的信心達到清凈，一切煩惱都將止息，如果修習清凈而不間斷，就沒有人能夠擊敗或為難佛陀。』

當時，深解想天子說偈讚歎道：『對治煩惱及其朋黨，尋求煩惱的道路，能夠無畏地為難佛陀的人，如來最初就沒有見過。』

當時，解用天子說偈讚歎道：『世尊只是一個名稱，此與彼的盡與不盡，能夠無畏地問難佛陀的人，也只是一個假名。』

當時，調伏身業天子說偈讚歎道：『以智慧善巧地理解之後，身體的行為得以正確執行，世尊完全遍知一切，所以被稱為一切智。』

當時，知身天子說偈讚歎道：『身體的行為非常清凈，大雄（指佛陀）完全沒有遺漏，憐憫一切眾生，我禮敬這位世間的親人。』

【English Translation】 English version The Heavenly Son, 'Good Aspiration Must Cultivate', spoke in verses of praise: 'Kindness can cut off anger, if cultivating kindness is not interrupted, no one can defeat or challenge the Buddha, the World Honored One thus attains fearlessness.'

At that time, the Heavenly Son 'Pure Eyes' spoke in verses of praise: 'The Buddha said that one can cultivate wisdom to remove ignorance, if cultivating wisdom is not interrupted, no one can defeat or challenge the Buddha.'

At that time, the Heavenly Son 'Extinguished Perception and Observation' spoke in verses of praise: 'To counteract perception and observation (referring to thinking and observing), the Buddha proclaimed Anapanasati (mindfulness of breathing), if cultivating Anapanasati is not interrupted, no one can defeat or challenge the Buddha.'

At that time, the Heavenly Son 'Respecting No-Form' spoke in verses of praise: 'To cut off the ego and the concept of self, the Buddha proclaimed emptiness and extinction (referring to the truth of emptiness and extinction), if cultivating emptiness and extinction is not interrupted, no one can challenge the Buddha.'

At that time, the Heavenly Son 'Cutting Off Arrogance' spoke in verses of praise: 'To cut off arrogance, the Buddha proclaimed the Dharma of no-form (referring to the truth beyond all forms), if cultivating the Dharma of no-form is not interrupted, one will not see anyone who can challenge the Buddha.'

At that time, the Heavenly Son 'Pure Body' spoke in verses of praise: 'With deep faith attaining purity, all afflictions will cease, if cultivating purity is not interrupted, no one can defeat or challenge the Buddha.'

At that time, the Heavenly Son 'Deep Understanding of Thought' spoke in verses of praise: 'Counteracting afflictions and their allies, seeking the path of afflictions, those who can fearlessly challenge the Buddha, the Tathagata has never seen in the beginning.'

At that time, the Heavenly Son 'Understanding Application' spoke in verses of praise: 'The World Honored One is just a name, the exhaustion and non-exhaustion of this and that, those who can fearlessly question the Buddha, are also just a provisional name.'

At that time, the Heavenly Son 'Subduing Bodily Actions' spoke in verses of praise: 'After skillfully understanding with wisdom, the actions of the body can proceed correctly, the World Honored One completely knows everything, therefore is called the All-Knowing One.'

At that time, the Heavenly Son 'Knowing the Body' spoke in verses of praise: 'The actions of the body are extremely pure, the Great Hero (referring to the Buddha) has no omissions, having compassion for all beings, I pay homage to this relative of the world.'

身業簡擇天子說偈贊曰：

「善簡擇身業，　　憐愍眾生等，　照世而造作，　　故號勝丈夫。」

爾時善見身業天子說偈贊曰：

「身業得清凈，　　導師悉觀見，　憐愍諸群生，　　故等一切智。」

爾時善觀身天子說偈贊曰：

「善觀得清凈，　　身業得相應，　憐愍群生故，　　勝丈夫遊行。」

爾時成就語言天子說偈贊曰：

「具甘美功德，　　離於綺澀語，　智慧相圍繞，　　世親而演說。」

爾時時語天子說偈贊曰：

「依時義相應，　　遠離無益事，　佛言無不忠，　　眾生悉受行。」

爾時成就智慧天子說偈贊曰：

「不惱愍眾生，　　成相應不濁，　不壞於因果，　　佛本如是說。」

爾時不相違天子說偈贊曰：

「乃至為身命，　　未曾有妄語，　是故佛功德，　　於世無有礙。」

爾時實語天子說偈贊曰：

「佛行實語因，　　以是世瞻仰，　至心樂聽聞，　　為得佛法故。」

爾時從實生天子說偈贊曰：

「世尊以實語，　　漸備成菩提，　諸法真實性，　　世尊皆悉知。」

爾時實精進天子說偈贊曰：

「于諸有為法，　　如性真實見，　世尊皆悉知，　　諸法真實相。」

【現代漢語翻譯】現代漢語譯本身業簡擇天子（Śarīrakarmavikalpa-deva）說偈讚歎道：『善於選擇身業，憐憫一切眾生，以智慧照亮世界而行事，所以被稱為殊勝丈夫。』

這時，善見身業天子（Sudṛśa-kāya-karma-deva）說偈讚歎道：『身業清凈，導師完全明見，憐憫一切眾生，所以等同於一切智。』

這時，善觀身天子（Sukāya-deva）說偈讚歎道：『善於觀察而得清凈，身業與之相應，因為憐憫眾生，所以是殊勝丈夫。』

這時，成就語言天子（Vāksiddhi-deva）說偈讚歎道：『具備甘美功德，遠離虛妄和粗澀的語言，智慧圍繞，為世人親近而演說。』

這時，時語天子（Kālavāc-deva）說偈讚歎道：『依據時機和義理而說話，遠離無益的事情，佛陀的言語沒有不真實的，眾生都樂於接受並實行。』

這時，成就智慧天子（Prajñāsiddhi-deva）說偈讚歎道：『不惱害憐憫眾生，成就相應而不混濁，不破壞因果，佛陀本來就是這樣說的。』

這時，不相違天子（Aviruddha-deva）說偈讚歎道：『乃至爲了生命，也未曾說過妄語，所以佛陀的功德，在世間沒有障礙。』

這時，實語天子（Satyavāc-deva）說偈讚歎道：『佛陀奉行實語的因，因此受到世人的瞻仰，至誠地樂於聽聞，爲了獲得佛法。』

這時，從實生天子（Satya-sambhava-deva）說偈讚歎道：『世尊以真實語，逐漸成就菩提，諸法的真實性，世尊全都知曉。』

這時，實精進天子（Satya-vīrya-deva）說偈讚歎道：『對於一切有為法，如實地見到其真實性，世尊全都知曉，諸法的真實相。』

【English Translation】 English version The Deva Śarīrakarmavikalpa (Body-Action-Selection Deva) praised with a verse: 'Skilled in selecting bodily actions, compassionate to all beings, acting with wisdom to illuminate the world, therefore called a superior man.'

Then, the Deva Sudṛśa-kāya-karma (Well-Seeing-Body-Action Deva) praised with a verse: 'Bodily actions are purified, the guide sees all, compassionate to all living beings, therefore equal to all-knowing.'

Then, the Deva Sukāya (Good-Body Deva) praised with a verse: 'Skilled in observation and attaining purity, bodily actions are in accordance, because of compassion for living beings, a superior man.'

Then, the Deva Vāksiddhi (Speech-Accomplishment Deva) praised with a verse: 'Possessing sweet merits, free from false and harsh speech, surrounded by wisdom, speaking for the world to draw near.'

Then, the Deva Kālavāc (Timely-Speech Deva) praised with a verse: 'Speaking according to time and meaning, avoiding useless matters, the Buddha's words are never untrue, all beings gladly accept and practice them.'

Then, the Deva Prajñāsiddhi (Wisdom-Accomplishment Deva) praised with a verse: 'Not harming or pitying living beings, achieving accordance without turbidity, not destroying cause and effect, the Buddha originally spoke thus.'

Then, the Deva Aviruddha (Non-Contradictory Deva) praised with a verse: 'Even for the sake of life, never having spoken a false word, therefore the Buddha's merits are without hindrance in the world.'

Then, the Deva Satyavāc (Truthful-Speech Deva) praised with a verse: 'The Buddha practices the cause of truthful speech, therefore revered by the world, sincerely desiring to listen, for the sake of obtaining the Buddha's Dharma.'

Then, the Deva Satya-sambhava (Truth-Born Deva) praised with a verse: 'The World Honored One, with truthful words, gradually achieved Bodhi, the true nature of all dharmas, the World Honored One knows all.'

Then, the Deva Satya-vīrya (Truthful-Effort Deva) praised with a verse: 'Regarding all conditioned dharmas, truly seeing their real nature, the World Honored One knows all, the true aspect of all dharmas.'

爾時簡擇業天子說偈贊曰：

「於己及與他，　　知身口意業，　以其智清凈，　　故號佛無等。」

爾時觀察意業天子說偈贊曰：

「人王心意業，　　所有思量事，　悲念于眾生，　　故禮愍世者。」

爾時巧覺觀意天子說偈贊曰：

「世尊心緣處，　　是心皆調柔，　悲念于眾生，　　故禮愍世者。」

爾時巧方便天子說偈贊曰：

「眾生心所緣，　　意業所起作，　種種智慧生，　　世尊悉知彼。」

爾時解慧天子說偈贊曰：

「意業是佛地，　　愍觀眾生故，　方便智清凈，　　佛智無體性。」

爾時巧知過去天子說偈贊曰：

「佛知過去世，　　若人所行業，　戒忍精進智，　　佛皆悉知彼。」

爾時觀察過去天子說偈贊曰：

「觀察過去行，　　能知多億佛，　過去所行處，　　求勝菩提故。」

爾時本行具足天子說偈贊曰：

「憶念本行事，　　億劫阿僧祇，　佛心無所著，　　佛本所行處。」

爾時觀察本行天子說偈贊曰：

「阿僧祇億佛，　　導師悉曾問，　出生三昧方，　　種種成佛法。」

爾時本行生天子說偈贊曰：

「無量阿僧祇，　　導師三昧門，　過去諸佛所，　　曾問亦修行。

【現代漢語翻譯】現代漢語譯本當時，簡擇業天子（簡擇業：選擇善業的天神）說偈讚頌道：『對於自己和他人，了知身、口、意三業，以其智慧清凈，所以被稱為無與倫比的佛陀。』當時，觀察意業天子（觀察意業：觀察心念活動的天神）說偈讚頌道：『人王（指佛陀）的心意活動，所有思量的事情，都懷著對眾生的悲憫，所以禮敬這位憐憫世間的人。』當時，巧覺觀意天子（巧覺觀意：巧妙覺察心念活動的天神）說偈讚頌道：『世尊（指佛陀）的心所緣之處，這心都是調柔的，懷著對眾生的悲憫，所以禮敬這位憐憫世間的人。』當時，巧方便天子（巧方便：善用方便法門的天神）說偈讚頌道：『眾生心所緣之處，意業所引發的種種行為，由此生出種種智慧，世尊都完全知曉。』當時，解慧天子（解慧：理解智慧的天神）說偈讚頌道：『意業是佛的境界，因為憐憫觀察眾生，方便智慧清凈，佛的智慧沒有實體性。』當時，巧知過去天子（巧知過去：善知過去的天神）說偈讚頌道：『佛陀知道過去世，人們所做的一切行為，無論是持戒、忍辱、精進還是智慧，佛陀都完全知曉。』當時，觀察過去天子（觀察過去：觀察過去的天神）說偈讚頌道：『觀察過去的行為，能夠知曉無數的佛陀，過去所修行的地方，是爲了追求殊勝的菩提。』當時，本行具足天子（本行具足：修行圓滿的天神）說偈讚頌道：『憶念過去所做的事情，經歷無數劫，佛心沒有執著，這是佛陀過去所修行的地方。』當時，觀察本行天子（觀察本行：觀察過去修行的天神）說偈讚頌道：『無數億的佛陀，導師都曾詢問過，出生三昧的方法，以及種種成就佛陀的法門。』當時，本行生天子（本行生：修行產生的果報的天神）說偈讚頌道：『無量無數的導師，所修的三昧法門，過去諸佛所修的，都曾詢問並修行過。』

【English Translation】 English version At that time, the Deva 'Selecting Karma' (Jian Ze Ye, Deva who selects good karma) spoke in verse, praising: 'Regarding oneself and others, knowing the karma of body, speech, and mind, with that wisdom being pure, therefore, called the Buddha without equal.' At that time, the Deva 'Observing Mental Karma' (Guan Cha Yi Ye, Deva who observes mental activities) spoke in verse, praising: 'The mental activities of the King of Men (referring to the Buddha), all the things contemplated, are with compassion for all beings, therefore, I bow to the one who pities the world.' At that time, the Deva 'Skillfully Perceiving Mental Activity' (Qiao Jue Guan Yi, Deva who skillfully perceives mental activities) spoke in verse, praising: 'The place where the World Honored One's (referring to the Buddha) mind dwells, that mind is all gentle, with compassion for all beings, therefore, I bow to the one who pities the world.' At that time, the Deva 'Skillful Means' (Qiao Fang Bian, Deva who is skilled in expedient methods) spoke in verse, praising: 'The places where beings' minds dwell, the various actions arising from mental karma, from this, various wisdoms arise, the World Honored One knows all of them.' At that time, the Deva 'Understanding Wisdom' (Jie Hui, Deva who understands wisdom) spoke in verse, praising: 'Mental karma is the realm of the Buddha, because of compassionately observing beings, the wisdom of skillful means is pure, the Buddha's wisdom has no substantiality.' At that time, the Deva 'Skillfully Knowing the Past' (Qiao Zhi Guo Qu, Deva who is skilled in knowing the past) spoke in verse, praising: 'The Buddha knows the past lives, whatever actions people have done, whether it is precepts, patience, diligence, or wisdom, the Buddha knows all of them.' At that time, the Deva 'Observing the Past' (Guan Cha Guo Qu, Deva who observes the past) spoke in verse, praising: 'Observing past actions, one can know countless Buddhas, the places where they practiced in the past, were for the pursuit of supreme Bodhi.' At that time, the Deva 'Perfecting Fundamental Practice' (Ben Xing Ju Zu, Deva who has perfected practice) spoke in verse, praising: 'Recalling the things done in the past, through countless kalpas, the Buddha's mind has no attachment, this is where the Buddha practiced in the past.' At that time, the Deva 'Observing Fundamental Practice' (Guan Cha Ben Xing, Deva who observes past practices) spoke in verse, praising: 'Countless billions of Buddhas, the teachers have all inquired, about the methods of arising from Samadhi, and all the methods of becoming a Buddha.' At that time, the Deva 'Arising from Fundamental Practice' (Ben Xing Sheng, Deva who arises from the fruits of practice) spoke in verse, praising: 'Countless immeasurable teachers, the Samadhi gates they practiced, what the past Buddhas practiced, they have all inquired about and practiced.'

」

爾時觀察本住天子說偈贊曰：

「生死中多過，　　應供非應供，　觀已化眾生，　　度脫於盲冥。」

爾時厭過去世天子說偈贊曰：

「彼此相食啖，　　亦曾相戲樂，　迭互相殺害，　　世尊皆悉知。」

爾時知未來境界天子說偈贊曰：

「導師未來時，　　智慧無有礙，　眾生信業報，　　諸趣佛能知。」

爾時從本行來天子說偈贊曰：

「世尊於過去，　　智慧無障礙，　善業三摩提，　　離趣知諸趣。」

爾時巧知未來天子說偈贊曰：

「佛于未來時，　　智慧無障礙，　終死及生處，　　于業報亦爾。」

爾時離有法天子說偈贊曰：

「世尊王三界，　　三世中說勝，　佛智常無礙，　　善知有境界。」

爾時用行天子說偈贊曰：

「眾生業行趣，　　及受果報事，　此等但假名，　　世尊如是說。」

爾時觀察現在天子說偈贊曰：

「王尊王現在，　　智慧終不礙，　于無數佛土，　　牟尼皆悉知。」

爾時現在無畏天子說偈贊曰：

「世尊正觀察，　　三世悉平等，　究竟無所有，　　迷惑凡夫智。」

爾時智無所住天子說偈贊曰：

「導師如是見，　　三世無所住，　以依於法性，

【現代漢語翻譯】現代漢語譯本當時，觀察本住天子以偈頌讚嘆道：『在生死輪迴中充滿過失，應供養和不應供養混雜，觀察到這些后，（佛）教化眾生，使他們從盲目和黑暗中解脫出來。』當時，厭過去世天子以偈頌讚嘆道：『眾生彼此互相吞食，也曾互相嬉戲玩樂，互相殘殺，世尊對此都完全知曉。』當時，知未來境界天子以偈頌讚嘆道：『導師在未來時，智慧沒有障礙，眾生相信業報，佛能知曉所有輪迴的去處。』當時，從本行來天子以偈頌讚嘆道：『世尊對於過去，智慧沒有障礙，善業和三摩提（samadhi，禪定），能知曉脫離輪迴和所有輪迴的去處。』當時，巧知未來天子以偈頌讚嘆道：『佛在未來時，智慧沒有障礙，眾生的死亡和出生之處，以及業報，佛都能知曉。』當時，離有法天子以偈頌讚嘆道：『世尊是三界的王者，在過去、現在、未來三世中宣說最殊勝的教法，佛的智慧恒常沒有障礙，善於知曉存在的境界。』當時，用行天子以偈頌讚嘆道：『眾生因業力而趣向不同的輪迴，以及承受果報的事情，這些都只是假名，世尊是這樣說的。』當時，觀察現在天子以偈頌讚嘆道：『王者之尊，在現在，智慧終究沒有障礙，在無數的佛土中，牟尼（Muni，釋迦牟尼佛的尊稱）都完全知曉。』當時，現在無畏天子以偈頌讚嘆道：『世尊正確地觀察，過去、現在、未來三世都是平等的，究竟來說什麼都沒有，迷惑了凡夫的智慧。』當時，智無所住天子以偈頌讚嘆道：『導師是這樣看待的，三世都沒有固定的住處，因為依賴於法性（dharma-nature，諸法實相）。』

【English Translation】 English version At that time, the Deva 'Observing the Original Abode' praised with a verse: 'In the cycle of birth and death, there are many faults, the worthy and unworthy of offerings are mixed. Having observed this, (the Buddha) transforms sentient beings, liberating them from blindness and darkness.' At that time, the Deva 'Disgusted with the Past' praised with a verse: 'Sentient beings devour each other, and have also played and rejoiced with each other, they kill each other, the World Honored One knows all of this.' At that time, the Deva 'Knowing the Future Realm' praised with a verse: 'The Guide in the future, his wisdom is without obstruction, sentient beings believe in karmic retribution, the Buddha knows all the realms of rebirth.' At that time, the Deva 'Coming from Original Practice' praised with a verse: 'The World Honored One regarding the past, his wisdom is without obstruction, good karma and samadhi (meditative absorption), knows the departure from and all realms of rebirth.' At that time, the Deva 'Skillfully Knowing the Future' praised with a verse: 'The Buddha in the future, his wisdom is without obstruction, the death and birth places of sentient beings, and their karmic retribution, the Buddha knows all of this.' At that time, the Deva 'Free from Existence' praised with a verse: 'The World Honored One is the king of the three realms, in the past, present, and future, he speaks the most supreme teachings, the Buddha's wisdom is always without obstruction, he is skilled in knowing the realms of existence.' At that time, the Deva 'Using Practice' praised with a verse: 'Sentient beings, due to their karma, go towards different realms of rebirth, and the matters of receiving karmic retribution, these are all just provisional names, the World Honored One says it this way.' At that time, the Deva 'Observing the Present' praised with a verse: 'The King of Kings, in the present, his wisdom is ultimately without obstruction, in countless Buddha lands, Muni (an epithet for Shakyamuni Buddha) knows all of this.' At that time, the Deva 'Fearless in the Present' praised with a verse: 'The World Honored One correctly observes, the past, present, and future are all equal, ultimately there is nothing, which confuses the wisdom of ordinary beings.' At that time, the Deva 'Wisdom Without Abiding' praised with a verse: 'The Guide sees it this way, the three times have no fixed abode, because they rely on dharma-nature (the true nature of all phenomena).'

諸法無事故。」

爾時教三世天子說偈贊曰：

「過去及未來，　　陰生必敗壞，　無事無自性，　　導師所顯說。」

爾時意無著天子說偈贊曰：

「世尊說三世，　　皆悉無堅牢，　如幻亦如焰，　　說言猶如響。」

爾時三世自在富天子說偈贊曰：

「世尊於三世，　　常勤增智慧，　知諸行如幻，　　諸根無所著。」

爾時欲到彼岸天子說偈贊曰：

「大雄于其夜，　　得證上菩提，　世尊勤進欲，　　至今不退減。」

爾時欲作精進天子說偈贊曰：

「世燈所有欲，　　常不有退減，　世尊諸子等，　　甚樂精進欲。」

爾時建立欲作天子說偈贊曰：

「世尊從欲起，　　猶如水中蓮，　不為世所染，　　如蓮處於水。」

爾時欲解脫天子說偈贊曰：

「欲及世間親，　　此二名法界，　不二無二體，　　世尊皆悉見。」

爾時精進生天子說偈贊曰：

「以精進威德，　　克證大菩提，　于其是非法，　　終不捨精進。」

爾時念具足天子說偈贊曰：

「佛於一切處，　　發心皆隨順，　于其善惡法，　　佛念不損減。」

爾時攝心天子說偈贊曰：

「世親常攝心，　　知諸眾生行，　隨其

【現代漢語翻譯】現代漢語譯本『一切法皆無自性。』

那時，教三世天子以偈頌讚嘆道：

『過去和未來，五蘊（陰，指色、受、想、行、識五種構成要素）的生起必然會敗壞，沒有自性，沒有實體，這是導師所開示的。』

那時，意無著天子以偈頌讚嘆道：

『世尊說三世（過去、現在、未來）的一切，都沒有堅固不變的實體，如同幻象，也如同火焰，所說的話語猶如迴響。』

那時，三世自在富天子以偈頌讚嘆道：

『世尊對於三世，常常勤勉增長智慧，了知一切行為都如幻象，諸根（眼、耳、鼻、舌、身、意）沒有執著。』

那時，欲到彼岸天子以偈頌讚嘆道：

『大雄（指佛陀）在那一夜，證得了無上菩提（指覺悟的智慧），世尊勤奮精進的願望，至今沒有退減。』

那時，欲作精進天子以偈頌讚嘆道：

『世間的明燈（指佛陀）所有的願望，常常沒有退減，世尊的弟子們，都非常樂於精進修行。』

那時，建立欲作天子以偈頌讚嘆道：

『世尊從慾望中生起，猶如水中的蓮花，不被世俗所污染，如同蓮花生長在水中。』

那時，欲解脫天子以偈頌讚嘆道：

『慾望和世間的親近，這兩者都稱為法界（指宇宙萬法的本體），不二而無二體，世尊都完全明見。』

那時，精進生天子以偈頌讚嘆道：

『以精進的威德，證得了大菩提，對於是法和非法，終究不會捨棄精進。』

那時，念具足天子以偈頌讚嘆道：

『佛陀在一切處，發心都隨順真理，對於善法和惡法，佛陀的念頭都不會減少。』

那時，攝心天子以偈頌讚嘆道：

『世尊常常攝持心念，了知一切眾生的行為，隨順他們的意願而教化。』

【English Translation】 English version 'All dharmas (phenomena) are without inherent nature.'

At that time, the Devas (gods) of the three worlds spoke in verses of praise:

'The past and the future, the arising of the skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) is bound to decay, without self-nature, without substance, this is what the Teacher has revealed.'

At that time, the Deva 'Intent Without Attachment' spoke in verses of praise:

'The World Honored One says that all of the three worlds (past, present, and future) are without firmness, like illusions, like flames, and what is said is like an echo.'

At that time, the Deva 'Freedom and Wealth in the Three Worlds' spoke in verses of praise:

'The World Honored One, regarding the three worlds, always diligently increases wisdom, knowing that all actions are like illusions, and the senses (eye, ear, nose, tongue, body, and mind) have no attachment.'

At that time, the Deva 'Desiring to Reach the Other Shore' spoke in verses of praise:

'The Great Hero (referring to the Buddha) on that night, attained the supreme Bodhi (enlightenment), the World Honored One's diligent and progressive desire, has not diminished to this day.'

At that time, the Deva 'Desiring to Make Progress' spoke in verses of praise:

'The desires of the Lamp of the World (referring to the Buddha), never diminish, the disciples of the World Honored One, are very happy to practice diligently.'

At that time, the Deva 'Establishing Desire to Act' spoke in verses of praise:

'The World Honored One arises from desire, like a lotus in the water, not being defiled by the world, just as the lotus grows in the water.'

At that time, the Deva 'Desiring Liberation' spoke in verses of praise:

'Desire and worldly attachments, these two are called the Dharmadhatu (the realm of all phenomena), not two and without two entities, the World Honored One sees all of them clearly.'

At that time, the Deva 'Born of Diligence' spoke in verses of praise:

'With the power of diligence, he attained the great Bodhi, regarding what is dharma and what is not dharma, he will never abandon diligence.'

At that time, the Deva 'Complete in Mindfulness' spoke in verses of praise:

'The Buddha, in all places, his aspiration is always in accordance with the truth, regarding good and evil dharmas, the Buddha's mindfulness will not diminish.'

At that time, the Deva 'Gathering the Mind' spoke in verses of praise:

'The World Honored One always gathers his mind, knowing the actions of all sentient beings, and teaches them according to their wishes.'

所修行，　　而為其說法。」

爾時敬重般若天子說偈贊曰：

「世尊智慧海，　　邊際不可得，　經億僧祇劫，　　佛說不可盡。」

爾時學解脫天子說偈贊曰：

「無等佛世尊，　　解脫不損減，　解脫及脫者，　　佛求不能得。」

爾時會解脫智天子說偈贊曰：

「世尊解脫者，　　等解脫知見，　解真實不減，　　以知無自性。」

爾時觀察身天子說偈贊曰：

「佛于然燈始，　　常修真實行，　三業無過失，　　故歎號為佛。」

爾時深行天子說偈贊曰：

「世尊無過失，　　不如餘眾生，　知諸法自性，　　佛自性不惑。」

爾時大慧天子說偈贊曰：

「佛於一切種，　　心念不迷惑，　其念常現前，　　譬如油滿缽。」

爾時心不散亂天子說偈贊曰：

「乃至少許時，　　心念終不亂，　佛得不共法，　　眾生悉不知。」

爾時善解智慧天子說偈贊曰：

「若有思量舍，　　善逝無此事，　世尊不共法，　　其法不思議。」

爾時超一切天子說偈贊曰：

「於是三界中，　　知其一切法，　一切無如佛，　　故號難降伏。」

爾時堅持天子說偈贊曰：

「無上堅固士，　　於法無所畏，　等

【現代漢語翻譯】現代漢語譯本『所修行的，就為他們宣說佛法。』

這時，敬重般若天子（般若：智慧）說偈讚歎道：

『世尊的智慧如大海，邊際無法測度，即使經過億萬僧祇劫（僧祇：佛教時間單位，意為無數），佛陀的說法也無法窮盡。』

這時，學解脫天子（解脫：佛教術語，指脫離煩惱束縛）說偈讚歎道：

『無與倫比的佛世尊，解脫的境界不會減少，解脫的境界和獲得解脫的人，佛陀尋求也無法得到。』

這時，會解脫智天子（會解脫智：理解解脫的智慧）說偈讚歎道：

『世尊是解脫者，對解脫的知見平等無二，理解真實而不減少，因為知道萬法沒有自性。』

這時，觀察身天子（觀察身：觀察自身）說偈讚歎道：

『佛陀從燃燈佛（佛教中過去佛之一）時起，就常修真實之行，身口意三業沒有過失，所以被讚歎稱為佛。』

這時，深行天子（深行：深入修行）說偈讚歎道：

『世尊沒有過失，不像其他眾生，知道諸法的自性，佛的自性不會迷惑。』

這時，大慧天子（大慧：大智慧）說偈讚歎道：

『佛陀對於一切事物，心念都不會迷惑，他的念頭常常在眼前，就像盛滿油的缽一樣。』

這時，心不散亂天子（心不散亂：心不散亂）說偈讚歎道：

『哪怕是極少的時間，心念也終究不會散亂，佛陀得到不共之法（不共之法：佛陀獨有的功德），眾生都不知道。』

這時，善解智慧天子（善解智慧：善於理解智慧）說偈讚歎道：

『如果有思量捨棄，善逝（佛的稱號之一）不會有這種情況，世尊的不共之法，其法不可思議。』

這時，超一切天子（超一切：超越一切）說偈讚歎道：

『在這三界之中，知道一切法，一切眾生沒有能像佛陀的，所以號稱難以降伏。』

這時，堅持天子（堅持：堅持修行）說偈讚歎道：

『無上堅固的修行者，對於佛法沒有畏懼，平等對待一切眾生，所以號稱無所畏懼。』

【English Translation】 English version 'What is practiced, is explained to them.'

At that time, the Deva (celestial being) Reverent Prajna (wisdom) spoke in verse, praising:

'The World Honored One's wisdom is like an ocean, its boundaries cannot be reached, Even after billions of kalpas (aeons), the Buddha's teachings cannot be exhausted.'

At that time, the Deva Learning Liberation spoke in verse, praising:

'The incomparable World Honored Buddha, the state of liberation does not diminish, The state of liberation and those who attain liberation, the Buddha seeks but cannot find.'

At that time, the Deva Understanding Liberation Wisdom spoke in verse, praising:

'The World Honored One is liberated, with equal understanding of liberation, Understanding the truth without diminishing, because knowing all dharmas (teachings) have no self-nature.'

At that time, the Deva Observing the Body spoke in verse, praising:

'The Buddha, from the time of Dipankara Buddha (a past Buddha), always practiced true conduct, With no faults in body, speech, and mind, therefore is praised and called Buddha.'

At that time, the Deva Deep Practice spoke in verse, praising:

'The World Honored One has no faults, unlike other beings, Knowing the self-nature of all dharmas, the Buddha's self-nature is not confused.'

At that time, the Deva Great Wisdom spoke in verse, praising:

'The Buddha, regarding all things, his mind is not confused, His thoughts are always present, like a bowl filled with oil.'

At that time, the Deva Undistracted Mind spoke in verse, praising:

'Even for the shortest time, his mind is never distracted, The Buddha has attained unique dharmas (qualities), which sentient beings do not know.'

At that time, the Deva Well Understanding Wisdom spoke in verse, praising:

'If there is any thought of abandoning, the Sugata (one of Buddha's titles) has no such thing, The World Honored One's unique dharmas, their nature is inconceivable.'

At that time, the Deva Transcending All spoke in verse, praising:

'In these three realms, knowing all dharmas, No one is like the Buddha, therefore he is called the Unconquerable.'

At that time, the Deva Perseverance spoke in verse, praising:

'The supreme steadfast practitioner, has no fear of the Dharma, Treating all beings equally, therefore he is called fearless.'

同一切佛，　　能覺未覺者。」

大寶積經卷第七十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十二

北齊三藏那連提耶舍譯

菩薩見實會遮羅迦波利婆羅阇迦外道品第二十四

爾時遮羅迦波利婆羅阇迦外道八千人，見諸阿修羅、迦樓羅、龍女及諸龍、鳩槃茶、乾闥婆、夜叉、緊那羅、摩睺羅伽、空行諸天、四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天、光音天、遍凈天、廣果天、凈居天等供養世尊，及聞讚歎生希有心。聞此法門，便生疑慮聞未曾法。彼外道等白佛言：「瞿曇！我等聞此昔未聞法，聞已不樂。遮羅迦波利婆羅阇迦外道亦不樂在家，我於此法復生疑慮、不生敬信，都由昔來未聞此法。是故我于瞿曇沙門所亦有因緣。何以故？以沙門瞿曇作如是神通變化。作如是神通變化已，以其變化故，我等見此諸天等得微妙身，及見大眾歸伏瞿曇者至多，以知瞿曇善說法故，是故於瞿曇所復生微信。瞿曇復為廣果天說如是法，言一切法是如來者。我等於此甚生疑慮，云何一切法名為如來？我等於瞿曇所如是生信，唯有瞿曇知我等意。如是如是為我等說，令使我等解此所說義得離疑網。」從坐而起作是請已，世尊如是答于彼等：

【現代漢語翻譯】「能覺悟一切佛，以及尚未覺悟的眾生。」

《大寶積經》卷第七十一大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第七十二

北齊三藏那連提耶舍譯

菩薩見實會遮羅迦波利婆羅阇迦外道品第二十四

當時，有八千位遮羅迦波利婆羅阇迦（Cārakaparivrājaka，意為遊行者）外道，他們看到諸阿修羅（Asura，意為非天）、迦樓羅（Garuda，意為金翅鳥）、龍女及諸龍、鳩槃茶（Kumbhāṇḍa，意為甕形鬼）、乾闥婆（Gandharva，意為香神）、夜叉（Yakṣa，意為藥叉）、緊那羅（Kiṃnara，意為歌神）、摩睺羅伽（Mahoraga，意為大蟒神）、空行諸天、四天王天、三十三天、夜摩天（Yāmadeva，意為夜摩天）、兜率陀天（Tuṣita，意為知足天）、化樂天（Nirmāṇarati，意為樂變化天）、他化自在天（Paranirmitavaśavartin，意為他化自在天）、梵天（Brahmā，意為梵天）、光音天（Ābhāsvara，意為光音天）、遍凈天（Śubhakṛtsna，意為遍凈天）、廣果天（Bṛhatphala，意為廣果天）、凈居天等供養世尊，並聽到讚歎之聲，心中生起稀有之感。他們聽聞此法門，便生起疑惑，因為這是他們從未聽聞的法。這些外道向佛陀說道：『瞿曇（Gautama，意為喬達摩）！我們聽聞了這從未聽聞的法，聽后並不感到歡喜。我們這些遮羅迦波利婆羅阇迦外道也不喜歡在家生活，對於此法，我們又生起疑惑，沒有生起敬信，這都是因為我們過去從未聽聞過此法。因此，我們與瞿曇沙門之間也有因緣。為什麼呢？因為沙門瞿曇展現了這樣的神通變化。在展現了這樣的神通變化后，因為這些變化，我們看到諸天等獲得了微妙的身體，並且看到眾多大眾歸順於瞿曇，知道瞿曇善於說法，因此我們對瞿曇又生起了信心。瞿曇又為廣果天宣說了這樣的法，說一切法都是如來。我們對此感到非常疑惑，為什麼一切法都稱為如來？我們對瞿曇生起了這樣的信心，只有瞿曇知道我們的心意。請您為我們詳細解說，使我們能夠理解所說的含義，從而脫離疑惑的羅網。』他們從座位上站起來，做了這樣的請求。世尊這樣回答他們：

【English Translation】『[He] can awaken all Buddhas, and those who are not yet awakened.』

The Mahāratnakūṭa Sūtra, Volume 71 Taisho Tripitaka Volume 11, No. 0310, The Mahāratnakūṭa Sūtra

The Mahāratnakūṭa Sūtra, Volume 72

Translated by Tripiṭaka Narendrayaśas of Northern Qi

Chapter 24: The Assembly of Bodhisattvas Seeing the Truth and the Cārakaparivrājaka Heretics

At that time, eight thousand Cārakaparivrājaka (wandering ascetics) heretics, seeing the Asuras (demigods), Garudas (mythical birds), dragon maidens and dragons, Kumbhāṇḍas (dwarfish demons), Gandharvas (celestial musicians), Yakṣas (nature spirits), Kiṃnaras (mythical beings), Mahoragas (great serpents), the celestial beings who travel in the sky, the Four Heavenly Kings, the Thirty-three Heavens, the Yāmadevas (gods of the Yama heaven), the Tuṣita (contented) Heaven, the Nirmāṇarati (heaven of enjoyment of transformation) Heaven, the Paranirmitavaśavartin (heaven of control over others' transformations) Heaven, the Brahmās (creator gods), the Ābhāsvara (heaven of radiant light) Heaven, the Śubhakṛtsna (heaven of pure glory) Heaven, the Bṛhatphala (heaven of great reward) Heaven, the Śuddhāvāsa (pure abodes) Heavens, etc., making offerings to the World Honored One, and hearing the praises, felt a sense of wonder. Upon hearing this Dharma teaching, they became doubtful, as it was a Dharma they had never heard before. These heretics said to the Buddha: 『Gautama! We have heard this Dharma that we have never heard before, and after hearing it, we do not feel joy. We, the Cārakaparivrājaka heretics, also do not enjoy the life of a householder. Regarding this Dharma, we have doubts and have not developed faith, all because we have never heard this Dharma before. Therefore, we have a connection with the Śramaṇa Gautama. Why is that? Because the Śramaṇa Gautama has manifested such miraculous transformations. Having manifested such miraculous transformations, because of these transformations, we see that the celestial beings have obtained subtle bodies, and we see that many people have submitted to Gautama, knowing that Gautama is skilled in teaching the Dharma. Therefore, we have developed faith in Gautama. Gautama also spoke such a Dharma to the Bṛhatphala Heaven, saying that all dharmas are Tathāgata. We are very doubtful about this. How can all dharmas be called Tathāgata? We have developed such faith in Gautama, that only Gautama knows our minds. Please explain this to us in detail, so that we can understand the meaning of what has been said and be freed from the net of doubt.』 They rose from their seats and made this request. The World Honored One replied to them thus:

「是以我今還問汝等，隨汝意答。」

外道白佛：「善哉瞿曇！瞿曇問我，我今當說。」

佛即問彼：「汝等知不？云何胎入母腹？」如是問已，外道答佛：「瞿曇！我諸論中聞說三種因緣和合胎入母腹：父母相近生於貪染思量欲事，思故行欲，是故胎入，如是成胎。」

佛言：「汝等外道于意云何？父母思時，彼貪為從母心起耶？」

外道言：「不也。瞿曇！」

佛言：「可從於母思量起耶？」

外道言：「不也。瞿曇！」

佛言：「彼貪可從父心起耶？」

外道言：「不也。瞿曇！」

佛言：「為從於父思量起耶？」

外道言：「不也。瞿曇！」

佛言：「于意云何？彼父貪慾可入母腹耶？」

外道言：「不也。瞿曇！」

佛言：「于意云何？父心入母腹耶？」

外道言：「不也。瞿曇！」

佛言：「于意云何？父分別入母腹耶？」

外道言：「不也。瞿曇！」

佛言：「于意云何？彼胎從天終已，來入母腹耶？」

外道言：「不知也。瞿曇！」

佛言：「于意云何？彼胎為從地獄終已，來入母腹耶？」

外道言：「不知也。瞿曇！」

佛言：「于意云何？彼胎為從畜生終

【現代漢語翻譯】現代漢語譯本：「因此我現在反過來問你們，你們可以隨意回答。」外道對佛說：「善哉，瞿曇（Gautama，佛的姓氏）！瞿曇問我，我現在應當說。」佛陀隨即問他們：「你們知道嗎？胎兒是如何進入母親腹中的？」這樣問完后，外道回答佛陀：「瞿曇！我們在各種論典中聽說，有三種因緣和合，胎兒才能進入母親腹中：父母相互接近，產生貪慾的思量，想要行欲事，因為有這種思量才行欲，所以胎兒才能進入，這樣就形成了胎兒。」佛陀說：「你們這些外道認為如何？父母在思量時，那種貪慾是從母親的心中產生的嗎？」外道說：「不是的，瞿曇！」佛陀說：「難道是從母親的思量中產生的嗎？」外道說：「不是的，瞿曇！」佛陀說：「那種貪慾是從父親的心中產生的嗎？」外道說：「不是的，瞿曇！」佛陀說：「難道是從父親的思量中產生的嗎？」外道說：「不是的，瞿曇！」佛陀說：「你們認為如何？父親的貪慾可以進入母親的腹中嗎？」外道說：「不是的，瞿曇！」佛陀說：「你們認為如何？父親的心可以進入母親的腹中嗎？」外道說：「不是的，瞿曇！」佛陀說：「你們認為如何？父親的分別意識可以進入母親的腹中嗎？」外道說：「不是的，瞿曇！」佛陀說：「你們認為如何？那個胎兒是從天界結束生命后，來到母親腹中的嗎？」外道說：「不知道，瞿曇！」佛陀說：「你們認為如何？那個胎兒是從地獄結束生命后，來到母親腹中的嗎？」外道說：「不知道，瞿曇！」佛陀說：「你們認為如何？那個胎兒是從畜生道結束生命后，來

【English Translation】 English version: 'Therefore, I now ask you in return, answer as you please.' The non-Buddhists said to the Buddha, 'Excellent, Gautama (Buddha's family name)! Gautama asks me, I shall now speak.' The Buddha then asked them, 'Do you know how a fetus enters the mother's womb?' After asking this, the non-Buddhists answered the Buddha, 'Gautama! We have heard in various treatises that three conditions combine for a fetus to enter the mother's womb: the parents come together, giving rise to thoughts of lustful desire, wanting to engage in sexual acts. Because of this thought, they engage in sexual acts, and thus the fetus enters, and in this way, the fetus is formed.' The Buddha said, 'What do you non-Buddhists think? When the parents are thinking, does that lust arise from the mother's mind?' The non-Buddhists said, 'No, Gautama!' The Buddha said, 'Could it arise from the mother's thoughts?' The non-Buddhists said, 'No, Gautama!' The Buddha said, 'Does that lust arise from the father's mind?' The non-Buddhists said, 'No, Gautama!' The Buddha said, 'Could it arise from the father's thoughts?' The non-Buddhists said, 'No, Gautama!' The Buddha said, 'What do you think? Can the father's lust enter the mother's womb?' The non-Buddhists said, 'No, Gautama!' The Buddha said, 'What do you think? Can the father's mind enter the mother's womb?' The non-Buddhists said, 'No, Gautama!' The Buddha said, 'What do you think? Can the father's discriminating consciousness enter the mother's womb?' The non-Buddhists said, 'No, Gautama!' The Buddha said, 'What do you think? Did that fetus come into the mother's womb after its life ended in the heavens?' The non-Buddhists said, 'We do not know, Gautama!' The Buddha said, 'What do you think? Did that fetus come into the mother's womb after its life ended in hell?' The non-Buddhists said, 'We do not know, Gautama!' The Buddha said, 'What do you think? Did that fetus come into the mother's womb after its life ended in the animal realm?'

已，來入母腹耶？」

外道言：「不知也。瞿曇！」

佛言：「于意云何？彼胎為從餓鬼終已，來入母腹耶？」

外道言：「不知也。瞿曇！」

佛言：「于意云何？彼胎為從阿修羅終已，來入母腹耶？」

外道言：「不知也。瞿曇！」

佛言：「于意云何？彼胎可非色來入母腹耶？」

外道言：「不知也。瞿曇！」

佛言：「于意云何？彼胎為是色來入母腹耶？」

外道言：「不知也。瞿曇！」

佛言：「于意云何？受想行識來入母腹耶？」

外道言：「不知也。瞿曇！」

作是答已，佛告外道作如是言：「外道！此法甚深，寂滅善說，微妙難測、非思量境界、難可顯示，非汝所知。是諸外道，異見異忍異種樂欲，于非正處精進修行，于異見中決定趣向。」

佛言：「外道！若善男子善女人遇如是善知識，于甚深法中得生眼目。外道！譬如有人患其眼根，得遇良醫治差眼目，以其凈眼現身能睹昔未見色。如是外道！若有善男子善女人不具信等五根，遇善知識慧眼得凈，以凈慧眼得見深法。是故汝等諸外道輩，本昔長夜邪論誑惑而作異見，于其非法取善法相、于非解脫取解脫相、于非出處生其出相，汝師自壞亦壞汝等。外道！如人

【現代漢語翻譯】現代漢語譯本『那麼，它是從天道終結后，來進入母親的子宮的嗎？』外道回答說：『我不知道，瞿曇（Gautama，佛陀的姓）！』佛陀說：『你認為如何？那個胎兒是從餓鬼道終結后，來進入母親的子宮的嗎？』外道回答說：『我不知道，瞿曇！』佛陀說：『你認為如何？那個胎兒是從阿修羅道終結后，來進入母親的子宮的嗎？』外道回答說：『我不知道，瞿曇！』佛陀說：『你認為如何？那個胎兒難道不是以色（rupa，物質形態）的形式進入母親的子宮的嗎？』外道回答說：『我不知道，瞿曇！』佛陀說：『你認為如何？那個胎兒是以色的形式進入母親的子宮的嗎？』外道回答說：『我不知道，瞿曇！』佛陀說：『你認為如何？是受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）進入母親的子宮的嗎？』外道回答說：『我不知道，瞿曇！』在這樣回答之後，佛陀對外道說：『外道！這個法非常深奧，寂靜滅絕，善於解說，微妙難以測度，不是思量所能達到的境界，難以顯示，不是你所能知道的。這些外道，持有不同的見解，不同的忍受，不同的慾望，在不正當的地方精進修行，在不同的見解中決定趨向。』佛陀說：『外道！如果善男子善女人遇到這樣的善知識，在深奧的法中就能生起眼目。外道！譬如有人患有眼疾，遇到良醫治好了眼睛，用清凈的眼睛就能看到以前沒有見過的顏色。像這樣，外道！如果有善男子善女人不具備信等五根，遇到善知識，智慧之眼就能清凈，用清凈的智慧之眼就能看到深奧的法。所以你們這些外道，從前長久以來被邪論迷惑而產生不同的見解，在非法中取善法之相，在非解脫中取解脫之相，在非出離處生起出離之相，你們的老師自己敗壞也敗壞了你們。外道！就像人

【English Translation】 English version 'Has it come to enter the mother's womb after ceasing from the heavenly realm?' The outsider said, 'I do not know, Gautama (Buddha's clan name)!' The Buddha said, 'What do you think? Did that fetus come to enter the mother's womb after ceasing from the realm of hungry ghosts?' The outsider said, 'I do not know, Gautama!' The Buddha said, 'What do you think? Did that fetus come to enter the mother's womb after ceasing from the realm of Asuras (demigods)?' The outsider said, 'I do not know, Gautama!' The Buddha said, 'What do you think? Could that fetus have entered the mother's womb not in the form of rupa (material form)?' The outsider said, 'I do not know, Gautama!' The Buddha said, 'What do you think? Did that fetus enter the mother's womb in the form of rupa?' The outsider said, 'I do not know, Gautama!' The Buddha said, 'What do you think? Did vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness) enter the mother's womb?' The outsider said, 'I do not know, Gautama!' Having answered thus, the Buddha said to the outsider, 'Outsider! This Dharma is very profound, peaceful and extinct, well-spoken, subtle and difficult to fathom, not a realm of thought, difficult to show, and not known by you. These outsiders hold different views, different tolerances, and different desires, diligently practicing in improper places, and resolutely heading towards different views.' The Buddha said, 'Outsider! If a good man or good woman encounters such a good teacher, they can develop eyes in the profound Dharma. Outsider! It is like a person who suffers from an eye disease, who encounters a good doctor who cures their eyes, and with clear eyes, they can see colors they have not seen before. Likewise, outsider! If a good man or good woman does not possess the five faculties of faith, etc., and encounters a good teacher, their wisdom eye will be purified, and with a purified wisdom eye, they can see the profound Dharma. Therefore, you outsiders, have long been deluded by heretical theories and have developed different views, taking the appearance of good Dharma in what is not Dharma, taking the appearance of liberation in what is not liberation, and generating the appearance of departure in what is not a place of departure. Your teachers have corrupted themselves and have also corrupted you. Outsider! Like a person'

自盲復語余盲：『我將汝去。』智者當知，此等二人于其非路必有墜落遭其辛苦。外道！如是。若沙門、若婆羅門，實非導師自稱導師，實非正覺言我正覺，實不能知出世之道言我能知，實不能見出世之道言我能見，實不能知淺度之處言我能知，實非教師言我是師，彼所教者是為邪教。自非正覺，所教寤者亦是邪覺。實不解出言我能解，彼所教出者是為邪出。實不知道言我知道，其所示者皆是邪道。實不知淺處言我知處，其所度者反令困厄。外道！譬如牧牛人不知淺處，驅牛入水于深處而度。彼牛舍此未到彼岸，于其中流而受困厄無有救護。何以故？由牧牛人不知淺處。外道！如是。汝等實非導師作導師想，其所化者反受困厄。外道！我是導師實堪化導，其所化者正化彼等。我是正覺所言不虛，我所寤者令其正寤。我是能出所言不虛，所教出者令其正出。我見出道復能示他，其所導者示其正路。我知淺處所言不虛，是以我所度者令其正度。我知教化法，是以能化他。我知佛法，能覺寤他。我知出法，令他得出。由我正見故，復能正示他。我知可度處故能度於他，所將度者令得好道。汝等外道樂解脫者，我是導師今在現前。汝等應來，我能正寤、具解出法、善見出道、能作淺度處，汝等一心諦聽善思，悉生樂愿正念現前

，心當流注發勤精進，為未證法令得證故、未逮得法令獲得故、昔未行道令進路故、昔未到處令得到故、為未伏魔令降伏故、昔未求伴者令求伴侶故、為未得法方便令得方便故。

「外道！如我所說，三法和合而得受胎。我今當說，汝等外道一心諦聽，當爲汝等說受胎法門。外道！我言母者是其過去作業之緣，我言父者是其過去作業之因，我言乾闥婆者，謂是業招識。外道！我言迦羅羅者，謂是業安置。外道！我言母腹者，業安識依處所。識住腹已，生得增長漸漸廣闊。外道！譬如藥草叢林，依于大地而得增長漸漸廣闊。外道！如是。彼識入母腹已，增長廣闊亦復如是。彼母腹中嬰孩成長，方得產生，生已漸增。既得長大，行宿時性隨終來處，彼過所行此現習起。彼是智知，非愚能了，共住交友常恒觀察方知其性。

「外道諦聽，彼人若從地獄終來生人中者，當有是相，智者應知。其聲嘶破騾聲、匆急聲、怖畏聲、高聲、淺聲，小心常怖，數數戰悚其毛數豎，夢中多見大火熾然，或見山走、或見火聚、或見釜鑊沸涌、或見有人執杖而走、或見己身為鉾槊所刺、或見羅剎女、或見群狗、或見群像來逐己身、或見己身馳走四方而無歸處。其心少信，無有親友。外道！有如是等無量眾相，我今略說如是等相，是

【現代漢語翻譯】現代漢語譯本：內心應當像流水一樣不停地努力精進，爲了使那些尚未證得的法能夠證得，爲了使那些尚未獲得的法能夠獲得，爲了使那些過去沒有修行的道能夠前進，爲了使那些過去沒有到達的地方能夠到達，爲了降伏那些尚未被降伏的魔，爲了尋找那些過去沒有找到的同伴，爲了獲得那些尚未得到的修行方法。『外道！正如我所說，三種條件和合才能受胎。我現在要說，你們這些外道要專心仔細地聽，我將為你們講解受胎的法門。外道！我說母親是過去業力的緣，我說父親是過去業力的因，我說乾闥婆（Gandharva，一種天神）是指業力所招感的識。外道！我說迦羅羅（Kalala，受精卵）是指業力所安置的。外道！我說母親的腹部是業力安置識的處所。識住在腹中后，便開始生長，逐漸擴大。外道！譬如藥草叢林，依靠大地而生長，逐漸擴大。外道！也是這樣，識進入母親的腹中后，生長擴大也是如此。母親腹中的嬰兒成長，才能出生，出生后逐漸長大。長大后，他會表現出過去世的習性，因為他過去所行的業力會在現在顯現出來。這些是智者所能瞭解的，不是愚人所能明白的，只有與他共同生活、交往、經常觀察才能瞭解他的習性。『外道仔細聽，如果這個人是從地獄結束生命而投生到人間的，就會有這些徵兆，智者應當知道。他的聲音嘶啞破裂，像騾子的叫聲，說話急促，聲音充滿恐懼，聲音高亢而又淺薄，內心總是恐懼，常常戰慄，汗毛豎立，夢中經常看到大火燃燒，或者看到山在移動，或者看到火堆，或者看到鍋釜沸騰，或者看到有人拿著棍棒奔跑，或者看到自己被矛槊刺傷，或者看到羅剎女（Rakshasa，一種惡鬼），或者看到一群狗，或者看到一群大象追趕自己，或者看到自己向四面八方奔跑而無處可歸。他的內心缺少信任，沒有親友。外道！有像這樣無數的徵兆，我現在簡略地說這些徵兆，這些是

【English Translation】 English version: The mind should flow continuously with diligent effort, so that those laws not yet attained may be attained, those laws not yet acquired may be acquired, those paths not yet walked may be advanced upon, those places not yet reached may be reached, so that the demons not yet subdued may be subdued, so that companions not yet sought may be sought, and so that the skillful means of the Dharma not yet obtained may be obtained. 'Outsiders! As I have said, three conditions combine to bring about conception. Now I will speak, and you outsiders should listen attentively, for I will explain the Dharma of conception. Outsiders! I say that the mother is the condition of past karma, I say that the father is the cause of past karma, and I say that the Gandharva (a celestial being) refers to the consciousness summoned by karma. Outsiders! I say that the Kalala (the fertilized egg) is what is established by karma. Outsiders! I say that the mother's womb is the place where karma establishes consciousness. Once consciousness resides in the womb, it begins to grow and gradually expand. Outsiders! Just as a forest of herbs grows and gradually expands by relying on the earth, Outsiders! it is the same. Once consciousness enters the mother's womb, its growth and expansion are also like this. The infant in the mother's womb grows, and then is born, and after birth gradually grows up. Once grown, he will exhibit the habits of his past lives, because the karma he performed in the past will manifest in the present. These are things that the wise can understand, not the foolish, and only by living with him, interacting with him, and constantly observing him can one understand his habits. 'Outsiders, listen carefully, if a person ends his life in hell and is reborn among humans, there will be these signs, which the wise should know. His voice will be hoarse and broken, like the braying of a mule, his speech will be hurried, his voice will be full of fear, his voice will be high-pitched and shallow, his heart will always be fearful, he will often tremble, his hair will stand on end, in his dreams he will often see great fires burning, or see mountains moving, or see piles of fire, or see cauldrons boiling, or see people running with sticks, or see himself pierced by spears, or see Rakshasa (a type of demon), or see a pack of dogs, or see a herd of elephants chasing him, or see himself running in all directions with nowhere to go. His heart lacks trust, and he has no friends. Outsiders! There are countless signs like these, and I have briefly described these signs, these are

名從地獄終來生人間。此智所知，非愚能惻。

「外道諦聽，彼人若從畜生終來生人中者，當有是相，智者應知。闇鈍少智，懈怠多食，樂食泥土，其性怯弱，言語不辯，樂與癡人而為知友，喜黑闇處，愛樂濁水，喜嚙草木，喜以腳指剜掘于地，喜樂動頭驅遣蠅虻，常喜昂頭欠呿空噍，常喜拳腳隨宜臥地不避穢污，常喜空嗅喜樂裸形，常喜虛詐異言異作，多喜綺語，夢泥塗身、或夢見己身於田野食草、或夢見己身為眾蛇纏繞、或夢見己身入于山谷叢林之中。外道！有如是等無量眾相，我今略說如是等相，是名從畜生終來生人間。智者能知，非愚能惻。

「外道諦聽，彼人若從餓鬼終來生人中者，當有是相，智者應知。其頭髮黃，怒目直視，常喜飢渴，慳貪嫉妒，喜饒飲食，喜背說人，身體饒毛，眼精光赤，多思眾食，貪樂積聚不欲割捨，不樂見善人，所見財物其心欲盜，乃至得其少許財物即便欣喜，常求財利，樂不凈食，見他資產便生妒嫉，復於他財生己有想，見他受用便生吝惜，聞說好食心生不樂，乃至巷路見遺落果及以五穀便生貪心採取收斂。外道！有如是等無量眾相，我今略說如是等相，是名從餓鬼中終來生人間。智者能知，非愚能測。

「外道諦聽，若從阿修羅終生人中者，當有是相，智

【現代漢語翻譯】現代漢語譯本：從地獄結束生命而轉生到人間的人，會有一些特定的徵兆。這種智慧所能瞭解的，不是愚笨的人所能揣測的。外道（指佛教以外的修行者）仔細聽著，如果有人從畜生道結束生命而轉生到人間，會有以下這些徵兆，有智慧的人應該知道。他們會比較愚鈍，缺乏智慧，懶惰且貪吃，喜歡吃泥土，性格膽怯軟弱，說話不清楚，喜歡和愚笨的人做朋友，喜歡黑暗的地方，喜歡渾濁的水，喜歡啃咬草木，喜歡用腳趾挖地，喜歡搖頭驅趕蒼蠅蚊蟲，常常喜歡抬頭打哈欠，空嚼東西，常常喜歡隨意地蜷著手腳躺在地上，不避開污穢，常常喜歡空嗅，喜歡裸露身體，常常喜歡虛偽欺詐，說一套做一套，喜歡花言巧語，夢見自己身上沾滿泥土，或者夢見自己在田野里吃草，或者夢見自己被許多蛇纏繞，或者夢見自己進入山谷叢林之中。外道！像這樣有無數的徵兆，我現在簡略地說這些徵兆，這就是從畜生道結束生命而轉生到人間的人的特徵。有智慧的人能夠了解，不是愚笨的人所能揣測的。外道仔細聽著，如果有人從餓鬼道結束生命而轉生到人間，會有以下這些徵兆，有智慧的人應該知道。他們的頭髮會發黃，怒目直視，常常感到飢渴，吝嗇貪婪，嫉妒心強，喜歡吃很多東西，喜歡在背後議論別人，身上毛髮很多，眼睛發紅，常常想著各種食物，貪圖積聚財富而不願意施捨，不喜歡見到善良的人，看到別人的財物就想偷盜，甚至得到一點點財物就非常高興，常常追求財利，喜歡吃不乾淨的食物，看到別人的財產就產生嫉妒，還把別人的財產當成自己的，看到別人享用就感到吝嗇，聽到別人說好吃的食物心裡就不高興，甚至在路上看到遺落的果子和五穀都會貪心撿起來。外道！像這樣有無數的徵兆，我現在簡略地說這些徵兆，這就是從餓鬼道結束生命而轉生到人間的人的特徵。有智慧的人能夠了解，不是愚笨的人所能揣測的。外道仔細聽著，如果有人從阿修羅（一種半神半魔的生命形態）道結束生命而轉生到人間，會有以下這些徵兆，有智慧的人應該知道。

【English Translation】 English version: Those who are reborn into the human realm after dying in hell have certain signs. This is something that wisdom can understand, not something that the foolish can fathom. O heretics (referring to practitioners outside of Buddhism), listen carefully. If a person is reborn into the human realm after dying in the animal realm, there will be these signs, which the wise should know. They will be dull, lacking in wisdom, lazy and gluttonous, like to eat mud, be timid and weak in character, speak unclearly, like to be friends with foolish people, like dark places, like murky water, like to gnaw on grass and wood, like to dig the ground with their toes, like to shake their heads to drive away flies and mosquitoes, often like to look up and yawn, chew on nothing, often like to lie on the ground with their hands and feet curled up, not avoiding filth, often like to sniff the air, like to be naked, often like to be hypocritical and deceitful, say one thing and do another, like to use flowery language, dream of their bodies covered in mud, or dream of eating grass in the fields, or dream of their bodies being entangled by many snakes, or dream of entering valleys and forests. O heretics! There are countless signs like these. I am now briefly describing these signs. These are the characteristics of those who are reborn into the human realm after dying in the animal realm. The wise can understand, not the foolish can fathom. O heretics, listen carefully. If a person is reborn into the human realm after dying in the realm of hungry ghosts, there will be these signs, which the wise should know. Their hair will be yellow, they will stare with angry eyes, they will often feel hungry and thirsty, they will be stingy and greedy, they will be jealous, they will like to eat a lot, they will like to talk about others behind their backs, they will have a lot of body hair, their eyes will be red, they will often think about various foods, they will be greedy for accumulating wealth and unwilling to give it away, they will not like to see good people, they will want to steal other people's belongings, and even if they get a little bit of wealth, they will be very happy, they will often seek wealth and profit, they will like to eat unclean food, they will be jealous when they see other people's property, they will also think of other people's property as their own, they will feel stingy when they see others enjoying themselves, they will be unhappy when they hear others talking about delicious food, and even when they see fallen fruits and grains on the road, they will greedily pick them up. O heretics! There are countless signs like these. I am now briefly describing these signs. These are the characteristics of those who are reborn into the human realm after dying in the realm of hungry ghosts. The wise can understand, not the foolish can fathom. O heretics, listen carefully. If a person is reborn into the human realm after dying in the realm of Asuras (a semi-divine, semi-demonic life form), there will be these signs, which the wise should know.

者應知。高心我慢，常喜忿怒，好樂斗諍，挾怨不忘，起增上慢。其身洪壯，眼白如犬，齒長多露，勇健大力常樂戰陣，亦喜兩舌破壞他人，疏齒高心輕蔑他人所造書論，他人雖知語巧微密，亦有智力及煩惱力，樂自養身。外道！有如是等無量眾相，我今略說如是等相，是名從阿修羅終來生人間。智者能知，非愚所測。

「外道諦聽，若從人終還生人中者，當有是相，智者應知。其人賢直，親近善人，毀呰惡人，好惜門望，篤厚守信，樂好名聞及以稱譽，愛樂工巧，敬重智慧，具慚羞恥，心性柔軟識知恩養，于善友所心順無違，好喜舍施，知人高下，善觀前人有益無益，善能答對領其言義，善能和合亦能乖離，善能作使宣傳言語，于種種語能善通達憶持不忘。亦復能知是處非處。外道！有如是等無量眾相，我今略說如是等相，是名從人中終還生人間。智者能知，非愚能測。

「外道諦聽，若從天中終生人間者，當有是相，智者應知。為人端正，樂好清凈，喜著花鬘及以香薰，樂香涂身常喜洗浴，所樂五欲簡擇好者不喜于惡，喜樂音聲及以歌舞，純與上人而為交友，不與下人而為朋黨，好喜樓閣高堂寢室，樂慈為道，含笑不瞋，吐言柔美言語善巧令人喜悅，喜樂瓔珞及好衣服嚴身之具，常樂出入行來暢步，

所作精勤終不懈怠。外道！有如是等無量眾相，我今略說如是等相，是名從天中終生於人間。此智慧知，非愚能測。

「外道！若善男子若善女人慾超此相，應近善知識順彼人意，彼所作者即隨作之，彼善知識令彼超度為其說法。外道！從地獄終生人間者，地獄已前作人身時，造諸過惡起瞋恚故便作殺害，以其彼業牽墮地獄。彼在地獄受種種苦，後生人間猶有習氣。是人既知如是相已，必須自知我從地獄來生人間。是人為舍地獄因緣，應求善知識。遇知識已，彼善知識為除瞋業故說慈悲，亦說慈悲相應助道。以此等行，能除彼人余殘習氣地獄因緣。彼善知識或為是人說慈悲相應尸波羅蜜，斷除彼人瞋恚過惡。是人修慈悲時，六波羅蜜當得滿足增長福德。外道！從畜生終來生人間者，畜生已前作人身時，修行積習愚癡之法。以習癡故便行惡業，由作彼業生畜生中。彼人本受畜生身時，與諸畜生久居住故，行畜生儀式。彼從畜生終已，由有習氣畜生行法，是人得人身已，聞如是法、見己身行，應當自知，我本必從畜生中終來生人間。是人為舍畜生行故，應求知識。彼善知識為除是人愚癡業故，說十二因緣，以是法故愚癡得除。彼善知識或為彼人說般若波羅蜜，既聞般若波羅蜜故，彼人愚癡體性自離，作是觀時便生智

【現代漢語翻譯】現代漢語譯本：所作的精進修行終究不會懈怠。外道啊！有像這樣等無量的眾生相，我現在簡略地說這些相，這叫做從天界結束生命而生到人間。這種智慧才能知道，不是愚笨的人所能測度的。外道啊！如果善男子或善女人想要超越這些相，應當親近善知識，順從他們的意願，他們所做的就跟隨去做，那些善知識會引導他們超越併爲他們說法。外道啊！從地獄結束生命而生到人間的人，在地獄之前做人身時，造作各種過錯惡行，因為生起嗔恨心而進行殺害，因為那些業力牽引而墮入地獄。他們在地獄遭受各種痛苦，之後生到人間仍然有習氣。這個人既然知道這些相，必須自己知道我是從地獄來生到人間的。這個人爲了捨棄地獄的因緣，應當尋求善知識。遇到善知識后，那些善知識爲了消除嗔恨的業力而說慈悲，也說與慈悲相應的助道。通過這些修行，能夠消除這個人剩餘的習氣和地獄的因緣。那些善知識或者為這個人說與慈悲相應的尸波羅蜜（持戒的圓滿），斷除這個人的嗔恨過錯。這個人修習慈悲時，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧的圓滿）應當得到滿足，增長福德。外道啊！從畜生結束生命而生到人間的人，在做畜生之前做人身時，修行積累愚癡的法。因為習染愚癡的緣故就做惡業，由於造作那些業而生到畜生中。這個人原本受畜生身時，與各種畜生長久居住，所以行為舉止像畜生。他們從畜生結束生命后，由於有習氣，行為舉止仍然像畜生。這個人得到人身後，聽到這樣的法、看到自己的行為，應當自己知道，我原本必定是從畜生中結束生命而生到人間的。這個人爲了捨棄畜生的行為，應當尋求善知識。那些善知識爲了消除這個人的愚癡業，說十二因緣，因為這個法，愚癡得以消除。那些善知識或者為這個人說般若波羅蜜（智慧的圓滿），既然聽到般若波羅蜜，這個人的愚癡體性自然脫離，做這樣的觀察時就生出智慧。

【English Translation】 English version: The diligent efforts they make will never be in vain. Outsider! There are countless forms of beings like these. I will now briefly describe these forms. This is called being born into the human realm after dying in the heavens. Only wisdom can understand this; it cannot be comprehended by the foolish. Outsider! If a virtuous man or woman wishes to transcend these forms, they should draw near to a virtuous teacher, follow their intentions, and do what they do. That virtuous teacher will guide them to transcend and will teach them the Dharma. Outsider! Those who are born into the human realm after dying in hell, when they were human before going to hell, committed various wrongdoings and evil acts. Because they arose with anger, they committed murder. Due to those karmic actions, they fell into hell. They suffered various torments in hell, and after being born into the human realm, they still have residual habits. Once this person knows these forms, they must know that they were born into the human realm from hell. To abandon the causes of hell, this person should seek a virtuous teacher. Having met a virtuous teacher, that teacher will teach compassion to eliminate the karma of anger, and will also teach the practices that support compassion. Through these practices, they can eliminate the remaining habits and the causes of hell. That virtuous teacher may also teach this person the Śīla pāramitā (perfection of morality) that corresponds to compassion, cutting off the person's faults of anger. When this person practices compassion, the six pāramitās (perfections of generosity, morality, patience, diligence, concentration, and wisdom) will be fulfilled, and their merits will increase. Outsider! Those who are born into the human realm after dying as an animal, when they were human before becoming an animal, practiced and accumulated the teachings of ignorance. Because of the habit of ignorance, they committed evil deeds. Due to those actions, they were born as animals. When this person was an animal, they lived with various animals for a long time, so they behaved like an animal. After dying as an animal, due to residual habits, their behavior is still like an animal. After this person is born as a human, upon hearing such teachings and seeing their own behavior, they should know that they must have been born into the human realm after dying as an animal. To abandon the behavior of an animal, this person should seek a teacher. That virtuous teacher will teach the twelve links of dependent origination to eliminate this person's karma of ignorance. Through this teaching, ignorance can be eliminated. That virtuous teacher may also teach this person the Prajñā pāramitā (perfection of wisdom). Having heard the Prajñā pāramitā, the nature of this person's ignorance will naturally be removed, and when they contemplate in this way, wisdom will arise.

慧。外道！從餓鬼終生人間者，餓鬼已前作人身時，修行積習慳貪之法。是人修行慳貪法故，堅持不捨，彼業力故生餓鬼中，與諸餓鬼久居住故，行餓鬼業。彼從餓鬼終已，由有習氣餓鬼行法，是人得人身已，聞如是法、見己身行，應當自知，我本必從餓鬼中終來生人間。是人為舍餓鬼行故，應求知識。彼善知識為除彼人慳貪業故為說佈施，以是法故慳貪得除。彼善知識或為彼說與施相應助菩提法，令其慳貪悉得斷除。彼善知識或為彼人說檀波羅蜜，是人修行檀波羅蜜故，六度得滿。彼善知識或為彼人說一切法皆悉平等，是人以修法平等故，般若波羅蜜得滿。以修般若波羅蜜故，流注趣向一切智處。外道！于阿修羅中終生人間者，阿修羅已前作人身時，多作善根行於憍慢，彼以慢故而作諸業，修行積習憍慢業已，彼業力故生阿修羅中。與諸修羅久居住故，行阿修羅業。從修羅終已，由有習氣修羅行法。是人得人身已，聞如是法、見己身行，當須自知，我本必從修羅中終來生人間。是人為舍修羅行故，應求知識。彼善知識為除彼人憍慢業故為說聖住處，以是法故令彼得除憍慢之業。或為彼人說空法門，以是空法令其彼人慢業得除，亦除吾我得無我解。或為彼說因緣和合故有諸法，以和合故而有所作，若無和合亦無所作。

【現代漢語翻譯】現代漢語譯本：慧（指智慧）！外道（指佛教以外的修行者）！從餓鬼道結束生命而轉生到人間的人，他們前世做人時，修行並積累了慳貪（吝嗇）的習性。這些人因為修行慳貪之法，堅持不捨，由於這種業力而墮入餓鬼道，與眾多餓鬼長期居住，行餓鬼之業。他們從餓鬼道結束后，由於還殘留著餓鬼習性的影響，當他們轉生為人後，聽到這樣的教法，看到自己的行為，應當自己明白，我前世必定是從餓鬼道結束生命而轉生到人間的。爲了捨棄餓鬼的行為，這些人應當尋求善知識（指能夠引導人走向正道的老師）。這些善知識爲了消除他們的慳貪業，會為他們講解佈施的道理，通過這種方法，慳貪的習性就能被消除。這些善知識或者會為他們講解與佈施相應的、有助於菩提（覺悟）的修行方法，使他們的慳貪徹底斷除。這些善知識或者會為他們講解檀波羅蜜（佈施的圓滿），這些人通過修行檀波羅蜜，就能圓滿六度（六種到達彼岸的修行方法）。這些善知識或者會為他們講解一切法都是平等的，這些人通過修行法的平等性，就能圓滿般若波羅蜜（智慧的圓滿）。通過修行般若波羅蜜，就能趨向一切智（佛的智慧）。外道！從阿修羅道結束生命而轉生到人間的人，他們前世做人時，雖然做了很多善事，但卻常常驕傲自滿。他們因為驕慢而造作各種業，修行並積累了驕慢的習性，由於這種業力而墮入阿修羅道。與眾多阿修羅長期居住，行阿修羅之業。他們從阿修羅道結束后，由於還殘留著阿修羅習性的影響，當他們轉生為人後，聽到這樣的教法，看到自己的行為，應當自己明白，我前世必定是從阿修羅道結束生命而轉生到人間的。爲了捨棄阿修羅的行為，這些人應當尋求善知識。這些善知識爲了消除他們的驕慢業，會為他們講解聖住處（指聖者所住的境界），通過這種方法，就能消除他們的驕慢之業。或者會為他們講解空法門，通過這種空法，就能消除他們的驕慢之業，也能消除我執，獲得無我的理解。或者會為他們講解諸法是因緣和合而生的，因為和合而有所作為，如果沒有和合，也就沒有作為。

【English Translation】 English version: Wise one! Outsiders (referring to practitioners outside of Buddhism)! Those who are reborn into the human realm after dying in the realm of hungry ghosts, in their previous lives as humans, practiced and accumulated the habit of miserliness (stinginess). Because these people practiced the law of miserliness, they persisted in it without letting go. Due to this karmic force, they fell into the realm of hungry ghosts, dwelling with many hungry ghosts for a long time, engaging in the actions of hungry ghosts. After they die in the realm of hungry ghosts, due to the lingering influence of the habits of hungry ghosts, when they are reborn as humans, upon hearing such teachings and seeing their own actions, they should understand that in their previous life, they must have died in the realm of hungry ghosts and been reborn into the human realm. To abandon the actions of hungry ghosts, these people should seek a wise teacher (referring to a teacher who can guide people towards the right path). These wise teachers, in order to eliminate their karmic actions of miserliness, will explain the principle of giving, and through this method, the habit of miserliness can be eliminated. These wise teachers may also explain to them the practices that correspond to giving and are helpful for Bodhi (enlightenment), so that their miserliness can be completely eradicated. These wise teachers may also explain to them Dāna pāramitā (the perfection of giving), and by practicing Dāna pāramitā, these people can perfect the six pāramitās (six practices to reach the other shore). These wise teachers may also explain to them that all dharmas are equal, and by practicing the equality of dharmas, these people can perfect Prajñā pāramitā (the perfection of wisdom). By practicing Prajñā pāramitā, they can move towards omniscience (the wisdom of the Buddha). Outsiders! Those who are reborn into the human realm after dying in the realm of Asuras, in their previous lives as humans, although they did many good deeds, they were often arrogant and conceited. Because of their arrogance, they created various karmic actions, practiced and accumulated the habit of arrogance. Due to this karmic force, they fell into the realm of Asuras. Dwelling with many Asuras for a long time, they engaged in the actions of Asuras. After they die in the realm of Asuras, due to the lingering influence of the habits of Asuras, when they are reborn as humans, upon hearing such teachings and seeing their own actions, they should understand that in their previous life, they must have died in the realm of Asuras and been reborn into the human realm. To abandon the actions of Asuras, these people should seek a wise teacher. These wise teachers, in order to eliminate their karmic actions of arrogance, will explain to them the holy abodes (referring to the realm where the saints dwell), and through this method, their karmic actions of arrogance can be eliminated. Or they may explain to them the Dharma gate of emptiness, and through this emptiness Dharma, their karmic actions of arrogance can be eliminated, and they can also eliminate the attachment to self and gain an understanding of no-self. Or they may explain to them that all dharmas arise from the combination of causes and conditions, and because of this combination, there is action. If there is no combination, there is no action.

作是觀已，慢使及業悉得除斷。或為彼人說諸法一相，修行彼故般若波羅蜜得滿。修般若波羅蜜滿已，速證一切智，終不退轉。外道！於人中終生人間者，彼人昔作人身之時，修行積習十善業道，作彼業已數數修行，以彼業力還生人中。昔作人時與人久居行人儀式，今歸得人。由有習氣，是人得聞如是法已，應當自知，我本必從人中終已還生人中。是人為超彼習氣故，應求知識。彼善知識為其彼人說無常想，以無常想令除習氣。彼善知識或為是人說生死過涅槃至樂，聞此法已，是人能得厭生死過欣涅槃樂。彼善知識或為是人說六波羅蜜，既得聞已，能發無上菩提之心。彼善知識或為是人說善方便，是人以此善方便故，即能堅持六波羅蜜，速證一切智，終不退轉。外道！從天中終生人間者，天身已前作人身時，所修梵行佈施持戒皆希來報。是人如是修行積習作業久訖，以是業力生於天上。得生天已，與天久居行天儀式。從天終已，由有習氣諸天行法。是人得人身已，聞如是法、見己身行，應當自知，我本必從天中終來生人間。彼人為超天中習氣，應求知識。彼善知識教其彼人修持梵行不期來報，說于求報是其過惡，但為顯說修凈梵行無所依著得福無量。教行佈施不期來報，說于求報是其過惡，但為顯說行於佈施無所依著

得福無量。教行持戒不期來報，說于求報是其過惡，但為顯說受持禁戒無所依著功德無量。彼善知識或為彼說善巧方便，是人以此善方便故能行六波羅蜜，行六波羅蜜已六波羅蜜漸得滿足，速證一切智，終不退轉。

「外道！從地獄終得人身者，彼應依善知識。依知識已，應聽三世佛平等法。聞平等法已，應發勤精進，依城邑聚落與大眾共居，具四部處更互相於論量佛法學問難答，三世法平等得現在前，解一切法無有自性，修此解故煩惱漸除。外道！從畜生中終生人間者，彼應依善知識親近多聞，以近多聞斷除愚癡。是人雖復求多聞人及諸經論，作非有想。是人觀察非有想已，自然解證無自性法。是人以此三世法平等自然現前，速證一切智，終不退轉。外道！從餓鬼終生人間者，彼應依善知識修行佈施，除其慳貪、作諸功德，以修舍故心不積聚。是人以此三世法平等自然現前，作一相解，所言一相即是無相。是人修此無相解故，速證一切智，終不退轉。外道！從阿修羅終生人間者，彼應依善知識與煩惱魔戰。何者是煩惱魔？所謂憍慢。是時彼人應當觀察，何者是慢？是其誰慢？誰受是慢？誰以此慢起煩惱使？誰舍此慢？是人如是推求之時，無慢可得，亦不見有人攝受慢者。彼人如是觀察義故，無慢可得、無起慢

【現代漢語翻譯】現代漢語譯本：獲得的福報是無量的。教導修行持戒不應期望回報，說求回報是其過錯，只是爲了闡明受持禁戒不執著于任何事物，其功德是無量的。那位善知識或許會為他們講述善巧方便，這個人因為這些善巧方便能夠修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），修行六波羅蜜后，六波羅蜜逐漸得到圓滿，迅速證得一切智（佛的智慧），最終不會退轉。『外道（指不信奉佛教的人）！從地獄結束生命而轉生為人的人，他們應當依止善知識。依止善知識后，應當聽聞三世諸佛（過去、現在、未來）的平等法。聽聞平等法后，應當發起勤奮精進，在城鎮村落與大眾共同居住，在四部（比丘、比丘尼、優婆塞、優婆夷）中互相討論佛法學問，解答疑難，三世法平等地在眼前顯現，理解一切法沒有自性，修習這種理解，煩惱逐漸消除。外道！從畜生道結束生命而轉生為人的人，他們應當依止善知識，親近多聞之人，通過親近多聞之人來斷除愚癡。這個人即使尋求多聞之人以及各種經論，也應作『非有』之想。這個人觀察『非有』之想后，自然理解並證悟無自性法。這個人因此三世法平等自然地顯現，迅速證得一切智，最終不會退轉。外道！從餓鬼道結束生命而轉生為人的人，他們應當依止善知識修行佈施，去除慳吝貪婪，做各種功德，因為修習佈施，心不積聚。這個人因此三世法平等自然地顯現，理解為『一相』，所謂『一相』即是『無相』。這個人修習這種無相的理解，迅速證得一切智，最終不會退轉。外道！從阿修羅道結束生命而轉生為人的人，他們應當依止善知識與煩惱魔戰鬥。什麼是煩惱魔？就是所謂的驕慢。這時這個人應當觀察，什麼是慢？是誰的慢？誰承受這種慢？誰因為這種慢而生起煩惱？誰捨棄這種慢？這個人這樣推求的時候，沒有慢可以得到，也看不見有人攝受慢。這個人這樣觀察其意義，沒有慢可以得到，也沒有生起慢的』

【English Translation】 English version: The merit obtained is immeasurable. Teaching the practice of upholding precepts should not be done with the expectation of reward, saying that seeking reward is a fault. It is only to explain that upholding precepts without attachment to anything has immeasurable merit. That virtuous teacher might explain skillful means to them. Because of these skillful means, this person can practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). After practicing the Six Paramitas, the Six Paramitas gradually become fulfilled, and one quickly attains all-knowing wisdom (Buddha's wisdom), ultimately without regression. 『Non-Buddhists! Those who end their lives in hell and are reborn as humans should rely on a virtuous teacher. After relying on a virtuous teacher, they should listen to the equal Dharma of the Buddhas of the three times (past, present, and future). After hearing the equal Dharma, they should generate diligent effort, live together with the masses in towns and villages, and discuss Buddhist teachings and answer questions among the four assemblies (monks, nuns, laymen, and laywomen). The equality of the Dharma of the three times will appear before them, and they will understand that all dharmas have no self-nature. By practicing this understanding, afflictions will gradually be eliminated. Non-Buddhists! Those who end their lives in the animal realm and are reborn as humans should rely on a virtuous teacher and associate with those who are learned. By associating with the learned, they can eliminate ignorance. Even if this person seeks out the learned and various scriptures, they should think of them as 『non-existent』. After observing the thought of 『non-existent』, this person will naturally understand and realize the Dharma of no self-nature. Because of this, the equality of the Dharma of the three times will naturally appear, and one will quickly attain all-knowing wisdom, ultimately without regression. Non-Buddhists! Those who end their lives in the realm of hungry ghosts and are reborn as humans should rely on a virtuous teacher and practice generosity, eliminating stinginess and greed, and performing various meritorious deeds. Because of practicing generosity, the mind does not accumulate. Because of this, the equality of the Dharma of the three times will naturally appear, and one will understand it as 『one mark』, and the so-called 『one mark』 is 『no mark』. By practicing this understanding of no mark, one will quickly attain all-knowing wisdom, ultimately without regression. Non-Buddhists! Those who end their lives in the Asura realm and are reborn as humans should rely on a virtuous teacher and fight against the demons of affliction. What are the demons of affliction? They are what is called pride. At this time, this person should observe, what is pride? Whose pride is it? Who bears this pride? Who generates afflictions because of this pride? Who abandons this pride? When this person seeks in this way, no pride can be found, and no one can be seen to be accepting pride. When this person observes its meaning in this way, no pride can be found, and no pride arises.』

者，與慢相應境界亦不可得，亦不見有人能捨慢者。如是觀已，無一法可得。復作是觀，以惡攝受自誑己身，他亦如是。作是觀時，能見諸法悉無自性。以見諸法無自性故，見法非有。以非有故，知不成就。不成就故，知即不生。若不生者，知彼不滅。若不生不滅者，彼非可說。若解不可說者，則非過去非現在非未來，三世不可得。若法三世不可得者，當知未曾有得有失。外道！當知此是一切法平等。以此一切法平等，當知一切法是真如不變不異，如來亦真如不變不異，以一切法即是真如，是故觀慢得知。是人從人中終得生人間，以有憍慢習氣力故，乃至從彼地獄中終得生人間，以慢習故得知此相。若無慢習，不可得說此從人來乃至此從地獄中來。外道！此名離慢智慧，彼相要以具巧方便乃能得知，又為般若波羅蜜加持此人方乃得知。」

爾時八千諸外道等聞說此法，得無生法忍。彼等得住無生忍已，從坐而起，頂禮佛足。卻住一面。彼諸外道卻住一面已，異口同音說偈贊曰：

「導師智力所建立，　　知諸道趣不由他，　知諸眾生游諸趣，　　如見掌中庵羅果。　由諸見趣濁世間，　　譬如雲霧障虛空，　以是群愚常流轉，　　譬如眾盲失正路。　世間為常為無常，　　復言有常亦無常，　又言

【現代漢語翻譯】現代漢語譯本：

「而且，與『慢』（mana，驕傲）相應的境界也是不可得的，也看不到有人能夠捨棄『慢』。這樣觀察之後，沒有一法可以得到。再這樣觀察，以惡來攝受自己，欺騙自己，他人也是這樣。這樣觀察時，就能看到諸法都沒有自性。因為看到諸法沒有自性，所以看到法並非實有。因為並非實有，所以知道它不成就。不成就，就知道它不生。如果不生，就知道它不滅。如果不生不滅，那就不可說。如果理解不可說，那就非過去、非現在、非未來，三世都不可得。如果法在三世都不可得，應當知道未曾有得有失。外道！應當知道這是一切法的平等。因為一切法平等，應當知道一切法是真如（tathata，事物的真實本性），不變不異，如來（tathagata，佛的稱號）也是真如不變不異，因為一切法就是真如，所以觀察『慢』就能得知。這個人從人道終結後會再生到人間，因為有驕慢的習氣力量，甚至從地獄終結后也會再生到人間，因為有『慢』的習氣，所以能得知這種現象。如果沒有『慢』的習氣，就不能說這個人從人道來，甚至不能說這個人從地獄來。外道！這叫做離『慢』的智慧，這種現象需要具備巧妙的方便才能得知，又需要般若波羅蜜（prajnaparamita，智慧的完美）加持這個人才能得知。」

「那時，八千位外道等聽到說這個法，得到了無生法忍（anutpattika-dharma-ksanti，對不生不滅之法的領悟）。他們得到無生法忍后，從座位上站起來，頂禮佛足，退到一邊站立。那些外道退到一邊站立后，異口同聲地用偈頌讚嘆說：

『導師的智慧力量所建立，知道諸道趣不由他，知道諸眾生在諸道中游走，就像看到掌中的庵羅果（amra，一種水果）。由於諸見趣（dristi，錯誤的見解）使世間污濁，就像雲霧遮蔽虛空，因此愚癡的眾生常常流轉，就像盲人迷失了正路。世間是常還是無常，又說有常也無常，又說』 English version:

'Moreover, the realm associated with 'mana' (pride) is also unattainable, and no one can be seen who can relinquish 'mana'. Having observed thus, not a single dharma (phenomenon) can be attained. Observing further, one sees that by evil, one embraces oneself, deceiving oneself, and others are the same. When observing thus, one can see that all dharmas have no self-nature. Because one sees that all dharmas have no self-nature, one sees that dharmas are not real. Because they are not real, one knows they are not accomplished. Because they are not accomplished, one knows they do not arise. If they do not arise, one knows they do not cease. If they neither arise nor cease, then they are inexpressible. If one understands the inexpressible, then it is neither past, nor present, nor future; the three times are unattainable. If a dharma is unattainable in the three times, one should know that there has never been gain or loss. Outsiders! One should know that this is the equality of all dharmas. Because of the equality of all dharmas, one should know that all dharmas are tathata (suchness, the true nature of things), unchanging and not different, and the Tathagata (the Buddha) is also tathata, unchanging and not different. Because all dharmas are tathata, therefore, by observing 'mana', one can know. This person, after death in the human realm, will be reborn in the human realm, because of the power of the habit of pride. Even after death in hell, they will be reborn in the human realm, because of the habit of 'mana', and this phenomenon can be known. If there is no habit of 'mana', it cannot be said that this person comes from the human realm, or even that this person comes from hell. Outsiders! This is called the wisdom of being free from 'mana'. This phenomenon can only be known with skillful means, and it can only be known when this person is blessed by prajnaparamita (the perfection of wisdom).'

'At that time, eight thousand outsiders, having heard this dharma, attained the anutpattika-dharma-ksanti (acceptance of the non-arising of dharmas). Having attained the anutpattika-dharma-ksanti, they rose from their seats, bowed at the Buddha's feet, and stood to one side. Having stood to one side, those outsiders, with one voice, praised in verses, saying:

'The Teacher's wisdom power has established, knowing that the paths of existence do not depend on others, knowing that all beings wander in all paths, like seeing an amra (mango) fruit in the palm of one's hand. Because of the views (dristi) that make the world turbid, like clouds obscuring the sky, therefore, foolish beings constantly transmigrate, like blind people losing their way. Is the world permanent or impermanent? Some say it is permanent and impermanent, and some say'

【English Translation】 Moreover, the realm associated with 'mana' (pride) is also unattainable, and no one can be seen who can relinquish 'mana'. Having observed thus, not a single dharma (phenomenon) can be attained. Observing further, one sees that by evil, one embraces oneself, deceiving oneself, and others are the same. When observing thus, one can see that all dharmas have no self-nature. Because one sees that all dharmas have no self-nature, one sees that dharmas are not real. Because they are not real, one knows they are not accomplished. Because they are not accomplished, one knows they do not arise. If they do not arise, one knows they do not cease. If they neither arise nor cease, then they are inexpressible. If one understands the inexpressible, then it is neither past, nor present, nor future; the three times are unattainable. If a dharma is unattainable in the three times, one should know that there has never been gain or loss. Outsiders! One should know that this is the equality of all dharmas. Because of the equality of all dharmas, one should know that all dharmas are tathata (suchness, the true nature of things), unchanging and not different, and the Tathagata (the Buddha) is also tathata, unchanging and not different. Because all dharmas are tathata, therefore, by observing 'mana', one can know. This person, after death in the human realm, will be reborn in the human realm, because of the power of the habit of pride. Even after death in hell, they will be reborn in the human realm, because of the habit of 'mana', and this phenomenon can be known. If there is no habit of 'mana', it cannot be said that this person comes from the human realm, or even that this person comes from hell. Outsiders! This is called the wisdom of being free from 'mana'. This phenomenon can only be known with skillful means, and it can only be known when this person is blessed by prajnaparamita (the perfection of wisdom). At that time, eight thousand outsiders, having heard this dharma, attained the anutpattika-dharma-ksanti (acceptance of the non-arising of dharmas). Having attained the anutpattika-dharma-ksanti, they rose from their seats, bowed at the Buddha's feet, and stood to one side. Having stood to one side, those outsiders, with one voice, praised in verses, saying: The Teacher's wisdom power has established, knowing that the paths of existence do not depend on others, knowing that all beings wander in all paths, like seeing an amra (mango) fruit in the palm of one's hand. Because of the views (dristi) that make the world turbid, like clouds obscuring the sky, therefore, foolish beings constantly transmigrate, like blind people losing their way. Is the world permanent or impermanent? Some say it is permanent and impermanent, and some say

非常非不常，　　譬如盲象入城行。　言世有邊復無邊，　　復言亦有亦無邊，　又言非邊非無邊，　　以是流轉如籠鳥。　又言即身是神我，　　又言離身有神我，　妄想分別所纏縛，　　如鳥被網心生苦。　又言自在天所化，　　有言非因之所生，　一切眾生見取覆，　　譬如雲霧障于月。　由如籠中卵生鳥，　　于諸孔中常欲出，　見取眾生如是癡，　　彼不解脫如籠鳥。　又禮梵王及世主，　　及禮童子並圍紐，　又禮方海毗沙門，　　如賊被捉求諸神。　猶如貧人遇債主，　　求與債主立保證，　如是世間著見取，　　愚癡求天希欲樂。　佛見眾生依真實，　　譬如見手掌五指，　于諸趣中受百苦，　　譬如群賊入牢獄。　世尊于彼生慈悲，　　修諸道行知諸趣，　世尊已說出獄法，　　如王生子放大赦。　愍世不思僧祇劫，　　修諸苦行得菩提，　見取所壞愚癡輩，　　佛令彼等得解脫。　以是善逝人師子，　　于諸法中得自在，　我等見取失正路，　　佛于見取拔我等。　以是世尊具大力，　　具足無畏無怨對，　眾中大吼如師子，　　我等亦愿得彼法。　以彼能動於三界，　　亦以彼法普遍照，　以彼授記諸眾生，　　亦愿我等值遇彼。」

【現代漢語翻譯】現代漢語譯本事物既不是恒常不變的，也不是完全無常的，就像盲人摸像一樣。有人說世界有邊際，也有人說世界無邊際，還有人說世界既有邊際又無邊際，更有人說世界非有邊際也非無邊際，他們就像籠中的鳥一樣，被這些觀點束縛，無法解脫。有人說身體就是靈魂（神我），也有人說靈魂（神我）存在於身體之外，這些都是妄想分別所造成的束縛，就像鳥被網纏住一樣痛苦。有人說一切都是自在天（Ishvara）所創造的，也有人說一切並非由因緣所生，所有眾生都被這些錯誤的見解所矇蔽，就像雲霧遮住了月亮。就像籠中的鳥，總是想從籠子的縫隙中飛出去一樣，被錯誤見解束縛的眾生也是如此愚癡，他們無法解脫，就像籠中的鳥一樣。有人禮拜梵天（Brahma）和世間的主宰，也有人禮拜童子和圍紐（可能是指某種神祇或儀式），還有人禮拜四方海的毗沙門天（Vaishravana），就像被抓住的賊向神祈求幫助一樣。就像貧窮的人遇到債主，請求債主找人擔保一樣，世間的人執著于錯誤的見解，愚癡地向天神祈求快樂。佛陀看到眾生依循真實，就像看到手掌上的五指一樣清晰，眾生在六道輪迴中遭受各種痛苦，就像一群賊被關進監獄一樣。世尊對他們生起慈悲心，修行各種道法，瞭解眾生的各種去處，世尊已經宣說了脫離痛苦的方法，就像國王生了兒子大赦天下一樣。世尊憐憫世人，經過無數劫的修行，最終證得菩提（Bodhi），那些被錯誤見解所迷惑的愚癡眾生，佛陀讓他們得到解脫。因此，這位善逝（Sugata）人中獅子，在一切法中都得自在，我們因為錯誤的見解而迷失了正道，佛陀把我們從錯誤的見解中解救出來。因此，世尊具有強大的力量，具足無畏，沒有怨敵，在眾人中像獅子一樣吼叫，我們也希望能夠得到他所證悟的法。他能夠震動三界，也用他的法普遍照耀，他為眾生授記，我們也希望能夠遇到他。

【English Translation】 English version It is neither absolutely permanent nor absolutely impermanent, like a blind person touching an elephant. Some say the world has an end, others say it is endless, some say it is both with and without end, and still others say it is neither with nor without end. They are like caged birds, bound by these views, unable to be free. Some say the self (Atman) is the body, others say the self (Atman) exists apart from the body. These are delusions and discriminations that bind, like a bird caught in a net, causing suffering. Some say everything is created by Ishvara (the Lord), others say everything is not born from causes. All beings are covered by these wrong views, like clouds obscuring the moon. Like a bird in a cage always trying to get out through the openings, beings bound by wrong views are so foolish, they cannot be free, like a bird in a cage. Some worship Brahma (the creator god) and the lords of the world, others worship children and Vinyu (possibly a deity or ritual), and still others worship Vaishravana (god of wealth) of the four seas, like a thief caught seeking help from the gods. Like a poor person meeting a creditor, asking the creditor to find a guarantor, the people of the world are attached to wrong views, foolishly seeking pleasure from the gods. The Buddha sees beings according to reality, as clearly as seeing the five fingers on the palm of a hand. Beings suffer various pains in the six realms, like a group of thieves imprisoned. The World Honored One (Buddha) has compassion for them, practices various paths, and understands the various destinations of beings. The World Honored One has already proclaimed the method of escaping suffering, like a king granting amnesty when his son is born. The World Honored One pities the world, and after practicing for countless eons, attains Bodhi (enlightenment). Those foolish beings deluded by wrong views, the Buddha enables them to be free. Therefore, this Sugata (Well-Gone One), the lion among men, is free in all dharmas (teachings). We have lost the right path because of wrong views, and the Buddha rescues us from these wrong views. Therefore, the World Honored One has great power, is full of fearlessness, and has no enemies. He roars like a lion in the assembly, and we also wish to attain the Dharma (teachings) he has realized. He can shake the three realms, and also illuminates universally with his Dharma. He gives predictions to beings, and we also wish to encounter him.

世尊知彼諸外道等得其深信，如作微笑現瑞光明。爾時慧命馬勝比丘以偈問佛：

「佛愍世間現微笑，　　以見此等外道眾，　唯愿如來說彼因，　　所現微笑有何義？　善解因者非無因，　　而現微笑瑞光明，　善哉能現微笑光，　　大眾悉皆瞻仰佛。　世尊大眾悉懷疑，　　以見善逝現笑光，　悉皆猶如觀滿月，　　瞻佛愿說微笑因。　誰於今日設勝供？　　誰於今日悅慈父？　誰今得住佛功德？　　善哉大智愿演說。　大眾聞之必欣喜，　　皆由外道得授記，　唯愿導師普為說，　　於何乘中如得道？　善哉牟尼除心惑，　　于其疑者斷疑網，　以是大眾得欣喜，　　一向趣佛不退轉。」

爾時世尊以偈答馬勝曰：

「善哉馬勝巧知時，　　能問如來降怨者，　憐愍世間作是說，　　能問導師自然士。　我當說彼現笑事，　　一心諦聽所作因，　汝宜欣喜聽我說，　　今說笑義所為者。　此諸外道皆調伏，　　舍諸惡見住善見，　睹是世間見取惱，　　悉起悲心求菩提。　一切見取悉得舍，　　以知不濁正見故，　從我得聞無礙記，　　悉皆樂求一切智。　過去佛所得記已，　　供養大慈兩足尊，　具足二億諸佛所，　　以求無上菩提故。　佛所行檀

【現代漢語翻譯】現代漢語譯本世尊知道那些外道（指不信奉佛教的其他宗教修行者）已經深深信服，就像微笑一樣顯現出祥瑞的光明。當時，慧命馬勝比丘（佛陀的十大弟子之一）用偈頌向佛陀提問：『佛陀憐憫世間而展現微笑，是因為看到這些外道眾生，只希望如來能說出其中的原因，所展現的微笑有什麼意義？善於解釋因果的人不會無緣無故地展現微笑和祥瑞的光明，善哉，能展現微笑的光芒，大眾都仰望著佛陀。世尊，大眾都感到疑惑，看到善逝（佛陀的稱號）展現微笑的光芒，都像仰望滿月一樣，瞻仰佛陀，希望佛陀能說出微笑的原因。今天是誰設了殊勝的供養？今天是誰讓慈父（指佛陀）感到喜悅？今天是誰能安住于佛陀的功德之中？善哉，大智者，希望您能演說。大眾聽了必定會歡喜，都是因為這些外道得到了授記（預言未來成佛），只希望導師能普遍地為我們解說，他們是在哪種乘（佛教的修行方法）中得以悟道的？善哉，牟尼（佛陀的稱號），請您消除心中的疑惑，為那些有疑問的人斷除疑惑之網，這樣大眾才能歡喜，一心向佛，永不退轉。』當時，世尊用偈頌回答馬勝比丘說：『善哉，馬勝，你很會把握時機，能向降伏怨敵的如來提問，憐憫世間而說出這些話，能向導師、自然士（佛陀的稱號）提問。我將要說出我展現微笑的原因，一心諦聽我所說的因由，你應該歡喜地聽我說，現在說出微笑的意義和目的。這些外道都已被調伏，捨棄了各種邪見，安住在正見之中，看到世間被見解所困擾，都生起了悲憫之心，尋求菩提（覺悟）。他們都捨棄了一切見解的執著，因為知道不被污染的正見，從我這裡聽聞了無礙的授記，都樂於尋求一切智（佛陀的智慧）。他們過去在佛陀那裡得到授記后，供養了大慈大悲的兩足尊（佛陀的稱號），在具足二億諸佛的地方，爲了尋求無上的菩提。佛陀所行的佈施

【English Translation】 English version The World Honored One, knowing that those non-Buddhists (referring to practitioners of other religions not adhering to Buddhism) had gained deep faith, manifested a radiant light like a smile. At that time, the Venerable Asvajit (one of the ten great disciples of the Buddha), using verses, asked the Buddha: 'The Buddha, out of compassion for the world, shows a smile, because he sees these non-Buddhist beings. We only wish that the Tathagata (another name for the Buddha) would explain the reason, what is the meaning of the smile that is shown? Those who are good at explaining cause and effect do not show smiles and auspicious light for no reason. Well done, to be able to show the light of a smile, the masses all look up to the Buddha. World Honored One, the masses are all in doubt, seeing the Sugata (another name for the Buddha) show the light of a smile, they all look up to the Buddha like gazing at the full moon, hoping that the Buddha can explain the reason for the smile. Who has made a superior offering today? Who has made the compassionate father (referring to the Buddha) happy today? Who can abide in the merits of the Buddha today? Well done, great wise one, we hope you can explain. The masses will surely rejoice upon hearing this, all because these non-Buddhists have received predictions (prophecies of future Buddhahood). We only hope that the guide can explain to us universally, in which vehicle (Buddhist practice method) did they attain enlightenment? Well done, Muni (another name for the Buddha), please eliminate the doubts in our hearts, and cut off the net of doubts for those who have questions, so that the masses can rejoice, wholeheartedly turn to the Buddha, and never retreat.' At that time, the World Honored One answered Asvajit with verses: 'Well done, Asvajit, you know how to seize the opportunity, to ask the Tathagata who has subdued enemies, to speak these words out of compassion for the world, to ask the guide, the natural one (another name for the Buddha). I am about to explain the reason for my smile, listen attentively to the cause I am about to speak of, you should be happy to listen to me, now I will explain the meaning and purpose of the smile. These non-Buddhists have all been subdued, they have abandoned all wrong views and abide in right views, seeing the world troubled by views, they have all given rise to compassion and seek Bodhi (enlightenment). They have all abandoned the attachment to all views, because they know the undefiled right view, they have heard from me the unobstructed prediction, and they are all happy to seek all-wisdom (the wisdom of the Buddha). After they received predictions from the Buddha in the past, they made offerings to the compassionate two-legged honored one (another name for the Buddha), in the presence of two hundred million Buddhas, in order to seek supreme Bodhi. The almsgiving practiced by the Buddha

亦不少，　　亦凈持戒修禪定，　凈修智慧發精進，　　于諸群生修忍辱，　常修習六波羅蜜，　　簡擇智慧求菩提，　馬勝請問降怨者，　　發心樂求佛菩提。　彼諸苦惱由惡黨，　　依止有惡見取中，　彼等今見勝導師，　　舍諸惡見悉無餘。　以得真解如來教，　　隨順佛法起深信，　彼于當來多億佛，　　皆悉供養求菩提。　于其未來星宿劫，　　皆得作佛同一號，　號曰普聞高名稱，　　彼等大智度世間。　彼佛國土甚清凈，　　種種莊嚴無與等，　彼離惡見眾生輩，　　純求菩提賢聖處。　彼國眾生離惡趣，　　是時亦無一切難，　彼等諸佛得壽命，　　皆悉同壽八萬歲。　眾生聞彼佛名者，　　皆悉不退上菩提，　若有眾女聞佛名，　　彼女皆悉得男身。」　如是世尊降怨者，　　與諸外道所授記，　一切天人聞記彼，　　無不欣喜生敬信。

大寶積經卷第七十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十三

北齊三藏那連提耶舍譯

菩薩見實會第十六之十三六界差別品第二十五之一

爾時凈飯王及諸眷屬，見阿修羅、迦樓羅龍及龍女、鳩槃荼、乾闥婆、夜叉、緊那羅、摩睺羅伽、呵羅竭阇天、四

【現代漢語翻譯】現代漢語譯本也有很多修行者，他們清凈地持守戒律，修習禪定，清凈地修習智慧，發起精進，對一切眾生修習忍辱，常常修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），選擇智慧以求得菩提（覺悟），馬勝（佛陀弟子）請問降伏怨敵的人，他們發心樂於追求佛的菩提。他們所受的苦惱，是因為惡黨的緣故，依止於持有惡見的邪說中。他們現在見到殊勝的導師（佛陀），捨棄一切惡見，沒有絲毫殘留。因為得到了如來教法的真正理解，隨順佛法生起深深的信心。他們將來會供養無數的佛，以此來求得菩提。在未來的星宿劫中，他們都會成佛，佛號都相同，號為普聞高名稱，他們以大智慧度化世間。那些佛的國土非常清凈，種種莊嚴無與倫比，那裡遠離惡見的眾生，都是純粹追求菩提的賢聖之所。那個國度的眾生遠離惡道，那時也沒有一切災難，那些佛的壽命，都相同，都是八萬歲。眾生聽到那些佛的名號，都會不退轉于無上菩提，如果有女子聽到佛的名號，她們都會得到男子之身。世尊（佛陀）如此為降伏怨敵者，以及外道們授記，一切天人和人聽到這個授記，沒有不歡喜並生起敬信的。

《大寶積經》卷第七十二大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第七十三

北齊三藏那連提耶舍譯

菩薩見實會第十六之十三六界差別品第二十五之一

那時，凈飯王（佛陀的父親）和他的眷屬，看到阿修羅（非天）、迦樓羅（金翅鳥）、龍以及龍女、鳩槃荼（守宮神）、乾闥婆（香神）、夜叉（捷疾鬼）、緊那羅（歌神）、摩睺羅伽（大蟒神）、呵羅竭阇天（一種天神）、四

【English Translation】 English version There are also many who practice, who purely uphold the precepts and cultivate meditation, Purely cultivate wisdom, generate diligence, practice patience towards all beings, Constantly cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), choose wisdom to seek Bodhi (enlightenment), Ma Sheng (a disciple of the Buddha) asks about those who subdue their enemies, who aspire to seek the Bodhi of the Buddha. Their suffering is due to evil parties, relying on holding evil views and false doctrines. Now they see the supreme teacher (the Buddha), abandoning all evil views, with nothing remaining. Because they have obtained a true understanding of the Tathagata's teachings, they follow the Dharma and generate deep faith. In the future, they will make offerings to countless Buddhas, seeking Bodhi. In the future kalpas of stars, they will all become Buddhas, with the same Buddha name, Named 'Universally Heard High Renown,' they will use great wisdom to liberate the world. Those Buddhas' lands are very pure, with various adornments that are unparalleled, There, beings are free from evil views, and it is a place of sages who purely seek Bodhi. The beings in that land are free from evil realms, and at that time there are no calamities, The lifespans of those Buddhas are the same, all being eighty thousand years. Beings who hear the names of those Buddhas will not regress from supreme Bodhi, If there are women who hear the names of the Buddhas, they will all obtain male bodies. The World Honored One (the Buddha) thus prophesied for those who subdue their enemies, as well as for the heretics, All gods and humans who heard this prophecy were filled with joy and generated respect and faith.

The Great Treasure Accumulation Sutra, Volume 72 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 73

Translated by Narendrayasas of the Northern Qi Dynasty

Chapter 16, Section 13: The Chapter on the Differences of the Six Realms, Part 25, Section 1

At that time, King Suddhodana (the Buddha's father) and his family saw Asuras (demigods), Garudas (golden-winged birds), dragons and dragon maidens, Kumbhandas (demon guardians), Gandharvas (celestial musicians), Yakshas (swift demons), Kinnaras (celestial musicians), Mahoragas (great serpent gods), Harahajasha gods (a type of deity), and the four

天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵摩天、光音天、遍凈天乃至廣果天，見彼供養，及聞授記，又聞凈居諸天說偈贊佛，復聞外道亦得授記，凈飯王作是思惟：「是事希有不可思議。世尊如是善說，一切世間聞已咸皆欣喜。」是時凈飯王以愛戀子故，情意慇勤。

爾時世尊告父王言：「我所說法，初善中善後善，其義深邃，其味亦善，淳凈無雜，清白無染顯說梵行法。何者梵行？所謂分別六界法門。王今諦聽，善思念之，當爲王說。」

王言：「善哉！我今諦聽，唯愿說之。」

佛言：「大王！何者為分別六界法門？大王！所言六界者即是丈夫，六觸入亦是丈夫，十八意識境界亦是丈夫。大王！我所言六界即是丈夫者，我何故如是說？大王！何者是六界？所謂地界、水界、火界、風界、空界、識界。大王！此名六界。所言六界是丈夫者，所謂此也。我言六觸入名為丈夫。何故如是說？大王！所言觸入何者？謂眼觸入見諸色故。如是耳鼻舌身亦如是，意觸入為知法故，我言六觸入是丈夫者謂此也。我言十八意識境界是丈夫者，何故如是說？大王！此十八意識境界何者是？謂眼見可意色，以憶想分別而生思覺。見不可意色已，亦憶想分別而生思覺。見舍處色已，亦憶想分別

【現代漢語翻譯】現代漢語譯本天王天（Cāturmahārājikakāyika，四大天王所居之天）、三十三天（Trāyastriṃśa，忉利天）、夜摩天（Yāmadeva，夜摩天）、兜率陀天（Tuṣita，兜率天）、化樂天（Nirmāṇarati，樂變化天）、他化自在天（Paranirmitavaśavartin，他化自在天）、梵摩天（Brahmakāyika，梵天）、光音天（Ābhāsvara，光音天）、遍凈天（Śubhakṛtsna，遍凈天）乃至廣果天（Bṛhatphala，廣果天），見到他們供養，以及聽到授記，又聽到凈居諸天（Śuddhāvāsa，凈居天）說偈贊佛，又聽到外道也得到授記，凈飯王（Śuddhodana）這樣思惟：『這件事真是稀有不可思議。世尊（Buddha）如此善說，一切世間聽聞后都感到歡喜。』這時，凈飯王因為愛戀自己的兒子，情意非常慇勤。這時，世尊告訴父王說：『我所說的法，開始是善的，中間是善的，最後也是善的，它的意義深邃，它的味道也是美好的，純凈沒有雜質，清白沒有污染，顯明地說出梵行（brahmacarya）之法。什麼是梵行呢？就是分別六界（dhātu）的法門。大王現在仔細聽，好好思考，我將為大王解說。』國王說：『太好了！我現在仔細聽，只希望您能解說。』佛說：『大王！什麼是分別六界的法門呢？大王！所說的六界就是丈夫（puruṣa），六觸入（ṣaḍāyatana）也是丈夫，十八意識境界（aṣṭādaśa manovijñānadhātavaḥ）也是丈夫。大王！我說六界就是丈夫，我為什麼這樣說呢？大王！什麼是六界呢？就是地界（pṛthivī-dhātu）、水界（āpo-dhātu）、火界（tejo-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）、識界（vijñāna-dhātu）。大王！這稱為六界。所說六界是丈夫，就是指這個。我說六觸入名為丈夫，為什麼這樣說呢？大王！所說的觸入是什麼呢？就是眼觸入（cakṣu-sparśa-āyatana）因為能看見各種顏色。像這樣，耳、鼻、舌、身也是如此，意觸入（mana-sparśa-āyatana）因為能知曉法。我說六觸入是丈夫，就是指這個。我說十八意識境界是丈夫，為什麼這樣說呢？大王！這十八意識境界是什麼呢？就是眼睛看到可意的顏色，通過回憶和分別而產生思覺。看到不可意的顏色后，也通過回憶和分別而產生思覺。看到舍處的顏色后，也通過回憶和分別

【English Translation】 English version The gods of the Heaven of the Four Great Kings (Cāturmahārājikakāyika), the Thirty-three Gods (Trāyastriṃśa), the Yāma Gods (Yāmadeva), the Tuṣita Gods (Tuṣita), the Nirmāṇarati Gods (Nirmāṇarati), the Paranirmitavaśavartin Gods (Paranirmitavaśavartin), the Brahmā Gods (Brahmakāyika), the Ābhāsvara Gods (Ābhāsvara), the Śubhakṛtsna Gods (Śubhakṛtsna), and even the Bṛhatphala Gods (Bṛhatphala), saw their offerings and heard their predictions. They also heard the Śuddhāvāsa Gods (Śuddhāvāsa) reciting verses in praise of the Buddha, and even heard that the heretics also received predictions. King Śuddhodana thought, 『This is a rare and inconceivable event. The World Honored One (Buddha) has spoken so well that all in the world who hear it are filled with joy.』 At that time, King Śuddhodana, out of love for his son, was very earnest in his feelings. Then, the World Honored One said to his father, 『The Dharma I teach is good in the beginning, good in the middle, and good in the end. Its meaning is profound, its taste is also good, pure and without impurities, clear and without defilement, and it clearly explains the practice of brahmacarya. What is brahmacarya? It is the teaching of distinguishing the six elements (dhātu). O King, listen carefully and contemplate well, and I will explain it to you.』 The King said, 『Excellent! I am now listening carefully, and I only wish that you would explain it.』 The Buddha said, 『Great King! What is the teaching of distinguishing the six elements? Great King! The so-called six elements are the puruṣa (man), the six sense bases (ṣaḍāyatana) are also the puruṣa, and the eighteen realms of consciousness (aṣṭādaśa manovijñānadhātavaḥ) are also the puruṣa. Great King! I say that the six elements are the puruṣa, why do I say this? Great King! What are the six elements? They are the earth element (pṛthivī-dhātu), the water element (āpo-dhātu), the fire element (tejo-dhātu), the wind element (vāyu-dhātu), the space element (ākāśa-dhātu), and the consciousness element (vijñāna-dhātu). Great King! These are called the six elements. The so-called six elements are the puruṣa, that is what it refers to. I say that the six sense bases are called the puruṣa, why do I say this? Great King! What are the sense bases? They are the eye sense base (cakṣu-sparśa-āyatana) because it sees various colors. Similarly, the ear, nose, tongue, and body are also like this. The mind sense base (mana-sparśa-āyatana) is because it knows the Dharma. I say that the six sense bases are the puruṣa, that is what it refers to. I say that the eighteen realms of consciousness are the puruṣa, why do I say this? Great King! What are these eighteen realms of consciousness? They are when the eye sees a pleasant color, it generates thoughts and feelings through recollection and discrimination. After seeing an unpleasant color, it also generates thoughts and feelings through recollection and discrimination. After seeing a neutral color, it also generates thoughts and feelings through recollection and discrimination.

而生思覺。耳鼻舌身亦如是，意知法，可意處法知已思想分別，不可意處法知已亦思想分別，舍處法知已亦思想分別。大王！我言十八意識境界是丈夫者謂此也。

「大王！地界有二種：有內、有外。大王！何者為內地界？謂自身內所有。彼彼身內所有得有取、堅者強者，所謂發、毛、爪、齒、塵垢、皮、肉、筋、骨、髓、脾、腎、肝、肚、大腸、小腸、大便、脬膜、腦胲。大王！是等名為身內地界。大王！何者是身外地界？謂身外所有、不得不取、堅者強者。大王！是名身外地界。大王！身內地界，生時無所從來，滅時無所去。大王！有時女人自分別我是女人。自分別我是女人已，見外丈夫復生分別，彼是丈夫。是女人分別彼是丈夫已，即生欲想。生欲想已，樂欲和合，于彼男子而生染愛。彼男子亦作是分別，我是男子。自分別我是男子已，見外女人復生分別，彼是女人。此男子作是分別已，于彼女人而生染愛。是男子女人俱生染愛已而便和合，以和合故而有歌羅羅。大王！彼丈夫分別及所分別事，二俱不可得。女人、女人性亦不可得，男子、男子性亦不可得。以是不相續而生分別，彼分別亦自性不可得。如分別自性不可得，如是和合、和合性亦不可得。如和合、和合性不可得，如是歌羅羅、歌羅羅性不可得

【現代漢語翻譯】現代漢語譯本：

然後產生思慮和感覺。耳朵、鼻子、舌頭、身體也是如此，意識感知法，對於可意的事物，感知後會進行思考和分別；對於不可意的事物，感知后也會進行思考和分別；對於捨棄的事物，感知后也會進行思考和分別。大王！我說十八意識的境界是丈夫，指的就是這個意思。大王！地界有兩種：內在的和外在的。大王！什麼是內在的地界？指的是自身內部所有的。自身內部所有可以被執取、堅硬強固的部分，例如頭髮、毛髮、指甲、牙齒、污垢、面板、肌肉、筋、骨、骨髓、脾臟、腎臟、肝臟、胃、大腸、小腸、大便、膀胱膜、腦髓。大王！這些被稱為身體內在的地界。大王！什麼是身體外在的地界？指的是身體外部所有、不能被執取、堅硬強固的部分。大王！這被稱為身體外在的地界。大王！身體內在的地界，產生時沒有從哪裡來，消滅時也沒有到哪裡去。大王！有時女人自己分別『我是女人』。自己分別『我是女人』后，看到外面的男人又產生分別，『他是男人』。這個女人分別『他是男人』后，就產生慾望。產生慾望后，就想要和合，對那個男人產生愛染。那個男人也這樣分別，『我是男人』。自己分別『我是男人』后，看到外面的女人又產生分別，『她是女人』。這個男人這樣分別后，就對那個女人產生愛染。這個男人和女人都產生愛染后就結合，因為結合就有了歌羅羅（受精卵）。大王！那個丈夫的分別以及所分別的事物，兩者都不可得。女人、女人的本性也不可得，男人、男人的本性也不可得。因為這樣不相續而產生分別，那個分別的自性也不可得。如同分別的自性不可得，這樣和合、和合的本性也不可得。如同和合、和合的本性不可得，這樣歌羅羅（受精卵）、歌羅羅（受精卵）的本性也不可得。

【English Translation】 English version:

Then arise thoughts and feelings. The ears, nose, tongue, and body are also like this; the mind knows the dharma, and upon knowing a pleasant dharma, it thinks and discriminates; upon knowing an unpleasant dharma, it also thinks and discriminates; upon knowing a neutral dharma, it also thinks and discriminates. Great King! When I say the eighteen realms of consciousness are a 『man,』 this is what I mean. Great King! The earth element has two kinds: internal and external. Great King! What is the internal earth element? It refers to all that is within the body. All that is within the body that can be grasped, is firm and strong, such as hair, body hair, nails, teeth, dirt, skin, flesh, tendons, bones, marrow, spleen, kidneys, liver, stomach, large intestine, small intestine, feces, bladder membrane, and brain. Great King! These are called the internal earth element of the body. Great King! What is the external earth element of the body? It refers to all that is outside the body, cannot be grasped, and is firm and strong. Great King! This is called the external earth element of the body. Great King! The internal earth element of the body, when it arises, does not come from anywhere, and when it ceases, does not go anywhere. Great King! Sometimes a woman discriminates, 『I am a woman.』 Having discriminated, 『I am a woman,』 upon seeing an external man, she again discriminates, 『He is a man.』 Having discriminated that 『He is a man,』 the woman then generates desire. Having generated desire, she desires union, and generates attachment and love for that man. That man also discriminates, 『I am a man.』 Having discriminated, 『I am a man,』 upon seeing an external woman, he again discriminates, 『She is a woman.』 Having discriminated this, the man then generates attachment and love for that woman. When both the man and woman generate attachment and love, they unite, and because of this union, there is a kalala (embryo). Great King! The man』s discrimination and the object of discrimination are both unattainable. Woman and the nature of woman are also unattainable, man and the nature of man are also unattainable. Because of this non-continuity, discrimination arises, and the nature of that discrimination is also unattainable. Just as the nature of discrimination is unattainable, so too is union and the nature of union unattainable. Just as union and the nature of union are unattainable, so too is the kalala (embryo) and the nature of the kalala (embryo) unattainable.

。若自性不可得者，彼云何能生堅強？大王！當知因分別故而生有堅者強者。彼堅強生時，無所從來。大王。有時此身終，為冢間死屍。彼死屍堅強想變壞時，不向東方亦不向南西北方四維上下。大王！如是當知為內身地界。

「大王！有時世間居處悉皆空虛，復生梵天七寶宮殿。彼宮殿堅強相生時，無所從來。如是他化自在諸天，七寶宮殿堅強生時，無所從來。如是化樂天、兜率陀天、夜摩天、三十三天、四天王天，所有七寶宮殿堅相生時，無所從來。鐵圍山、大鐵圍山，堅固牢實同一金剛，堅強生時，無所從來。如是須彌山、尼民達山、育干達山、伊沙達山、佉提羅迦山、鞞達略山、毗那多迦山、阿葉波竭那山、鐵圍山、大鐵圍山、蘇達舍那山、摩訶蘇達舍那山、優常伽羅山、雪山、香山，諸餘黑山，及三千大千世界若成時，彼一切堅強生時，無所從來。此大地厚一百六十萬由旬，生已而住。大王！彼堅強生時，無所從來。大王！又時此世界壞。是世界欲壞時，此大地或為火所燒、或為水所漂、或為風所吹，悉皆散滅。彼地為火燒時，乃至菸灰都無所見。大王！譬如蘇油為火所燒無有遺余。大王！如是此三千大千世界燒已，灰燼不現。后為水所漂時，亦無遺余可見。大王！譬如以鹽投水消滅無餘。大王！如

【現代漢語翻譯】現代漢語譯本：如果自性（svabhāva）不可得，它又如何能產生堅固呢？大王！應當知道，是因為分別（vikalpa）的緣故，才產生堅固和強硬。這堅固產生時，沒有從哪裡來。大王！有時這身體終結，成為墳墓間的屍體。當這屍體的堅固之想變壞時，它不會朝向東方，也不會朝向南西北方、四維上下。大王！應當知道，這就是內在身體的地界（pṛthivī-dhātu）。大王！有時世間的居所都變得空虛，又會生出梵天（Brahmā）的七寶宮殿。當這些宮殿的堅固之相產生時，沒有從哪裡來。同樣，他化自在天（Paranirmitavaśavartin）的諸天，當他們的七寶宮殿的堅固之相產生時，也沒有從哪裡來。同樣，化樂天（Nirmāṇarati）、兜率陀天（Tuṣita）、夜摩天（Yāma）、三十三天（Trāyastriṃśa）、四天王天（Cāturmahārājika），所有這些天界的七寶宮殿的堅固之相產生時，也沒有從哪裡來。鐵圍山（Cakravāḍa）、大鐵圍山（Mahācakravāḍa），堅固牢實如同金剛，當它們的堅強之相產生時，也沒有從哪裡來。如同須彌山（Sumeru）、尼民達山（Nimiṃdhara）、育干達山（Yugandhara）、伊沙達山（Īṣādhara）、佉提羅迦山（Khadiraka）、鞞達略山（Vaidūrya）、毗那多迦山（Vinataka）、阿葉波竭那山（Aśvakarṇa）、鐵圍山、大鐵圍山、蘇達舍那山（Sudarsana）、摩訶蘇達舍那山（Mahāsudarsana）、優常伽羅山（Uccaiḥśṛṅga）、雪山（Himavat）、香山（Gandhamādana），以及其他黑山，還有三千大千世界（trisāhasramahāsāhasra lokadhātu），當它們形成時，所有這些堅固之相產生時，也沒有從哪裡來。這大地厚一百六十萬由旬（yojana），產生后就安住。大王！這堅固產生時，沒有從哪裡來。大王！又有時這世界壞滅。當這世界要壞滅時，這大地或者被火燒，或者被水漂，或者被風吹，全部散滅。當這地被火燒時，甚至連菸灰都看不到。大王！譬如酥油被火燒盡，沒有剩餘。大王！同樣，這三千大千世界被燒盡后，灰燼也不會顯現。後來被水漂時，也沒有剩餘可見。大王！譬如把鹽投入水中，消滅無餘。大王！如 English version: If self-nature (svabhāva) is unattainable, how can it produce firmness? O King! Know that it is due to discrimination (vikalpa) that firmness and strength arise. When this firmness arises, it does not come from anywhere. O King! Sometimes this body ends, becoming a corpse in the graveyard. When the thought of the firmness of this corpse deteriorates, it does not turn towards the east, nor towards the south, west, north, the four intermediate directions, or up and down. O King! Know that this is the earth element (pṛthivī-dhātu) within the body. O King! Sometimes the dwellings of the world all become empty, and then the seven-jeweled palaces of Brahma (Brahmā) arise. When the aspect of firmness of these palaces arises, it does not come from anywhere. Similarly, the gods of Paranirmitavaśavartin, when the aspect of firmness of their seven-jeweled palaces arises, it does not come from anywhere. Similarly, the Nirmāṇarati, Tuṣita, Yāma, Trāyastriṃśa, and Cāturmahārājika heavens, when the aspect of firmness of all their seven-jeweled palaces arises, it does not come from anywhere. Mount Cakravāḍa, Mount Mahācakravāḍa, firm and solid like diamond, when their aspect of firmness arises, it does not come from anywhere. Like Mount Sumeru, Mount Nimiṃdhara, Mount Yugandhara, Mount Īṣādhara, Mount Khadiraka, Mount Vaidūrya, Mount Vinataka, Mount Aśvakarṇa, Mount Cakravāḍa, Mount Mahācakravāḍa, Mount Sudarsana, Mount Mahāsudarsana, Mount Uccaiḥśṛṅga, Mount Himavat, Mount Gandhamādana, and other black mountains, and the trisāhasramahāsāhasra lokadhātu, when they are formed, all these aspects of firmness, when they arise, do not come from anywhere. This earth is one million six hundred thousand yojanas (yojana) thick, and it abides after it is produced. O King! When this firmness arises, it does not come from anywhere. O King! And sometimes this world is destroyed. When this world is about to be destroyed, this earth is either burned by fire, or swept away by water, or blown away by wind, and all are scattered and destroyed. When this earth is burned by fire, not even smoke or ashes can be seen. O King! Just as ghee is burned by fire and nothing remains. O King! Similarly, after this trisāhasramahāsāhasra lokadhātu is burned, no ashes will appear. Later, when it is swept away by water, nothing remains to be seen. O King! Just as when salt is thrown into water, it disappears without a trace. O King! As

【English Translation】 If self-nature (svabhāva) is unattainable, how can it produce firmness? O King! Know that it is due to discrimination (vikalpa) that firmness and strength arise. When this firmness arises, it does not come from anywhere. O King! Sometimes this body ends, becoming a corpse in the graveyard. When the thought of the firmness of this corpse deteriorates, it does not turn towards the east, nor towards the south, west, north, the four intermediate directions, or up and down. O King! Know that this is the earth element (pṛthivī-dhātu) within the body. O King! Sometimes the dwellings of the world all become empty, and then the seven-jeweled palaces of Brahma (Brahmā) arise. When the aspect of firmness of these palaces arises, it does not come from anywhere. Similarly, the gods of Paranirmitavaśavartin, when the aspect of firmness of their seven-jeweled palaces arises, it does not come from anywhere. Similarly, the Nirmāṇarati, Tuṣita, Yāma, Trāyastriṃśa, and Cāturmahārājika heavens, when the aspect of firmness of all their seven-jeweled palaces arises, it does not come from anywhere. Mount Cakravāḍa, Mount Mahācakravāḍa, firm and solid like diamond, when their aspect of firmness arises, it does not come from anywhere. Like Mount Sumeru, Mount Nimiṃdhara, Mount Yugandhara, Mount Īṣādhara, Mount Khadiraka, Mount Vaidūrya, Mount Vinataka, Mount Aśvakarṇa, Mount Cakravāḍa, Mount Mahācakravāḍa, Mount Sudarsana, Mount Mahāsudarsana, Mount Uccaiḥśṛṅga, Mount Himavat, Mount Gandhamādana, and other black mountains, and the trisāhasramahāsāhasra lokadhātu, when they are formed, all these aspects of firmness, when they arise, do not come from anywhere. This earth is one million six hundred thousand yojanas (yojana) thick, and it abides after it is produced. O King! When this firmness arises, it does not come from anywhere. O King! And sometimes this world is destroyed. When this world is about to be destroyed, this earth is either burned by fire, or swept away by water, or blown away by wind, and all are scattered and destroyed. When this earth is burned by fire, not even smoke or ashes can be seen. O King! Just as ghee is burned by fire and nothing remains. O King! Similarly, after this trisāhasramahāsāhasra lokadhātu is burned, no ashes will appear. Later, when it is swept away by water, nothing remains to be seen. O King! Just as when salt is thrown into water, it disappears without a trace. O King! As

是如是，三千大千世界為水漂已亦無遺余。大王！如是三千大千世界風吹壞時無有遺余。大王！譬如毗嵐猛風吹諸飛鳥，彼鳥散滅無有遺余。大王！如是如是，此三千大千世界為毗嵐猛風之所吹壞，一切散滅無有遺余。大王！彼地界成時無所從來，壞時無所去。大王！如是如是，內身地界生時亦無所從來，滅時亦無所去。大王！彼地界生時亦空、住時亦空，生住二時體性俱空。

「大王！彼水界亦有二種：有內、有外。大王！是內身水界，謂自身內所有，及余彼彼身內所得所攝，若水、若水性、若水體，若潤、若潤性、若潤體，所謂此身中淚、汗、洟、唾、膿血、瘡污、肪膏、髓、乳、膽、小便。大王！如是等物名身內水界。大王！何者是身外水界？身所不得、不攝者，水及水性、水體，潤及潤性、潤體。大王！此名身外水界。大王！彼身內水界生時無所從來，滅時無所去。大王！謂如見所愛人眼中流淚，苦惱所逼亦複流淚，聞法敬信亦複流淚，若遇風寒亦複流淚，眼赤痛時亦複流淚。大王！彼淚出時無所從來，滅時無所去。大王！又時身內水界增長，增長已益彼水界，能滅身內火界，彼火界滅時去無所至。大王！彼身內外界，生時亦無所從來，滅時亦無所去。大王！彼身內外界生時亦空，滅時亦空，其水界性

【現代漢語翻譯】現代漢語譯本：『正是這樣，三千大千世界被水漂過後，也不會留下任何殘餘。大王！就像這樣，三千大千世界被風吹壞時，也不會留下任何殘餘。大王！譬如狂暴的颶風吹散飛鳥，那些鳥兒四散消失，不留任何殘餘。大王！就像這樣，就像這樣，這三千大千世界被狂暴的颶風吹壞，一切都散滅，不留任何殘餘。大王！那地界形成時沒有從哪裡來，壞滅時也沒有到哪裡去。大王！就像這樣，就像這樣，內在身體的地界產生時也沒有從哪裡來，壞滅時也沒有到哪裡去。大王！那地界產生時是空無的，存在時也是空無的，產生和存在這兩個時期的體性都是空無的。『大王！那水界也有兩種：內在的和外在的。大王！這內在身體的水界，指的是自身內部所有，以及其他身體內部所獲得和包含的，無論是水、水的性質、水的本體，還是濕潤、濕潤的性質、濕潤的本體，例如這身體中的眼淚、汗水、鼻涕、唾液、膿血、瘡口的污垢、脂肪、骨髓、乳汁、膽汁、小便。大王！像這些東西都稱為身體內部的水界。大王！什麼是身體外部的水界呢？身體所沒有獲得、沒有包含的，水以及水的性質、水的本體，濕潤以及濕潤的性質、濕潤的本體。大王！這稱為身體外部的水界。大王！那身體內部的水界產生時沒有從哪裡來，壞滅時也沒有到哪裡去。大王！例如看到所愛的人眼中流淚，被痛苦逼迫也會流淚，聽到佛法生起敬信也會流淚，如果遇到風寒也會流淚，眼睛紅腫疼痛時也會流淚。大王！那些眼淚流出時沒有從哪裡來，消失時也沒有到哪裡去。大王！有時身體內部的水界增長，增長後會增加水界，能夠滅除身體內部的火界，那火界滅亡時也沒有到哪裡去。大王！那身體內部和外部的水界，產生時都沒有從哪裡來，壞滅時也沒有到哪裡去。大王！那身體內部和外部的水界產生時是空無的，壞滅時也是空無的，它們的水界體性

【English Translation】 English version: 'It is so, the three thousand great thousand worlds, when swept away by water, will leave nothing remaining. Great King! Just so, when the three thousand great thousand worlds are destroyed by wind, nothing will remain. Great King! For example, when a violent storm blows away birds, those birds scatter and disappear, leaving nothing behind. Great King! Just so, just so, this three thousand great thousand world is destroyed by a violent storm, everything scatters and disappears, leaving nothing behind. Great King! When that earth element forms, it does not come from anywhere, and when it is destroyed, it does not go anywhere. Great King! Just so, just so, when the earth element of the inner body arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Great King! When that earth element arises, it is empty; when it exists, it is also empty; the nature of both arising and existing is empty. 'Great King! That water element also has two kinds: internal and external. Great King! The internal water element of the body refers to all that is within oneself, and what is obtained and contained within other bodies, whether it is water, the nature of water, the substance of water, or moisture, the nature of moisture, the substance of moisture, such as tears, sweat, mucus, saliva, pus, blood, wound discharge, fat, marrow, milk, bile, and urine in this body. Great King! Such things are called the internal water element of the body. Great King! What is the external water element of the body? What the body does not obtain or contain, water and the nature of water, the substance of water, moisture and the nature of moisture, the substance of moisture. Great King! This is called the external water element of the body. Great King! When that internal water element of the body arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Great King! For example, when one sees a loved one, tears flow from the eyes; when one is compelled by suffering, tears also flow; when one hears the Dharma and develops faith, tears also flow; if one encounters cold wind, tears also flow; when the eyes are red and painful, tears also flow. Great King! When those tears come out, they do not come from anywhere, and when they disappear, they do not go anywhere. Great King! Sometimes the internal water element of the body increases, and after increasing, it augments the water element, which can extinguish the internal fire element of the body, and when that fire element ceases, it does not go anywhere. Great King! The internal and external water elements of the body, when they arise, do not come from anywhere, and when they cease, they do not go anywhere. Great King! When the internal and external water elements of the body arise, they are empty, and when they cease, they are also empty; their water element nature

自是空。大王！有時彼內火界增盛，增盛已能竭身內水界。彼水界燒竭之時，去無所至。大王！彼身內水界生時無所從來，滅時亦無所去。大王！彼身內水界生時亦空、滅時亦空，體性自空。大王！又時此世界壞。大王！此世界欲壞時，于虛空中興三十二重云而住。遍興三十二重云住已，遍覆三千大千世界。遍覆三千大千世界已，經五中劫天降大雨，流注不絕如象王尿。其後復經五中劫降粗大雨，當於爾時，其水積滿上至梵天。大王！彼大水界初生之時，無所從來。大王！又時此世界居處壞時，此世界中第二日出。二日出時，小河泉源悉皆枯盡。大王！又時此世界第三日出。第三日出時，大池江河悉皆枯竭。大王！又時此世界第四日出。第四日出時，四大河本源亦悉枯盡。大王！世界又時第五日出。第五日出已，大海中水一由旬二由旬三由旬，四五乃至十由旬悉皆枯盡；二十三十四十五十由旬海水枯盡；一百由旬二百由旬，三百乃至千由旬亦皆枯盡；二千三千四千乃至一萬由旬悉亦枯盡；二萬三萬乃至四萬四千由旬大海水盡皆枯涸。大王！又時大海之中余殘之水，四萬由旬餘殘水在。三萬二萬一萬由旬餘殘水在，后復漸盡。九千八千乃至一千由旬，九百八百乃至一百由旬，余殘水在。九十由旬八十七十六十五十四十三

【現代漢語翻譯】現代漢語譯本：『自性本空。』大王！有時身體內的火元素會增強，增強后能耗盡身體內的水元素。當水元素被燒盡時，它去向何處呢？大王！身體內的水元素產生時無所從來，滅去時也無所去。大王！身體內的水元素產生時也是空，滅去時也是空，其體性本自空。大王！又有時這個世界會毀滅。大王！當這個世界要毀滅時，在虛空中會升起三十二重雲層並停留。當這三十二重雲層升起並停留後，會覆蓋整個三千大千世界。覆蓋三千大千世界后，經過五個中劫的時間，天上降下大雨，雨水連綿不斷，如同象王的尿液一般。之後又經過五個中劫的時間，降下粗大的雨水，那時，水會積滿，直到梵天。大王！這巨大的水元素最初產生時，無所從來。大王！又有時這個世界居住的地方會毀滅，這時，這個世界會出現第二個太陽。當兩個太陽出現時，小河和泉水都會乾涸。大王！又有時這個世界會出現第三個太陽。當第三個太陽出現時，大池塘和江河都會枯竭。大王！又有時這個世界會出現第四個太陽。當第四個太陽出現時，四大河的源頭也都會枯竭。大王！世界又有時會出現第五個太陽。當第五個太陽出現后，大海中的水會乾涸，從一由旬（yojana，古印度長度單位，約11-15公里）到二由旬、三由旬、四由旬、五由旬，乃至十由旬都會乾涸；二十由旬、三十由旬、四十由旬、五十由旬的海水也會乾涸；一百由旬、二百由旬、三百由旬，乃至一千由旬也會乾涸；二千由旬、三千由旬、四千由旬，乃至一萬由旬也都會乾涸；二萬由旬、三萬由旬，乃至四萬四千由旬的大海水都會乾涸。大王！又有時大海中剩餘的水，還剩下四萬由旬的水。三萬由旬、二萬由旬、一萬由旬還剩下水，之後又逐漸乾涸。九千由旬、八千由旬，乃至一千由旬，九百由旬、八百由旬，乃至一百由旬，還剩下水。九十由旬、八十由旬、七十由旬、六十由旬、五十由旬、四十由旬、三十由旬、二由旬、一由旬，剩餘的水也會逐漸乾涸。

【English Translation】 English version: 'It is empty by nature.' O king! Sometimes the fire element within the body increases, and having increased, it can exhaust the water element within the body. When that water element is burned up, where does it go? O king! When the water element within the body arises, it comes from nowhere, and when it ceases, it goes nowhere. O king! When the water element within the body arises, it is also empty; when it ceases, it is also empty; its nature is inherently empty. O king! And sometimes this world is destroyed. O king! When this world is about to be destroyed, thirty-two layers of clouds will arise and remain in the sky. Having arisen and remained, these thirty-two layers of clouds will cover the entire three thousand great thousand worlds. Having covered the three thousand great thousand worlds, after five intermediate kalpas (kalpa, an aeon or a very long period of time), heavy rain will fall from the sky, flowing continuously like the urine of an elephant king. After another five intermediate kalpas, coarse rain will fall, and at that time, the water will accumulate, reaching up to the Brahma heaven. O king! When that great water element first arises, it comes from nowhere. O king! And sometimes the dwelling place of this world is destroyed, and at that time, a second sun appears in this world. When two suns appear, small rivers and springs will all dry up. O king! And sometimes a third sun appears in this world. When the third sun appears, large ponds and rivers will all dry up. O king! And sometimes a fourth sun appears in this world. When the fourth sun appears, the sources of the four great rivers will also dry up. O king! And sometimes a fifth sun appears in the world. When the fifth sun appears, the water in the great ocean will dry up, from one yojana (yojana, an ancient Indian unit of distance, approximately 11-15 kilometers) to two yojanas, three yojanas, four yojanas, five yojanas, and even ten yojanas will all dry up; twenty yojanas, thirty yojanas, forty yojanas, and fifty yojanas of seawater will also dry up; one hundred yojanas, two hundred yojanas, three hundred yojanas, and even one thousand yojanas will also dry up; two thousand yojanas, three thousand yojanas, four thousand yojanas, and even ten thousand yojanas will also dry up; twenty thousand yojanas, thirty thousand yojanas, and even forty-four thousand yojanas of the great ocean water will all dry up. O king! And sometimes the remaining water in the great ocean, there will be fourty thousand yojanas of water remaining. Thirty thousand yojanas, twenty thousand yojanas, and ten thousand yojanas of water will remain, and then gradually dry up. Nine thousand yojanas, eight thousand yojanas, and even one thousand yojanas, nine hundred yojanas, eight hundred yojanas, and even one hundred yojanas of water will remain. Ninety yojanas, eighty yojanas, seventy yojanas, sixty yojanas, fifty yojanas, forty yojanas, thirty yojanas, two yojanas, one yojana, the remaining water will also gradually dry up.

十二十乃至十由旬，九由旬八由旬乃至一由旬，余殘水在。五里下至十多羅樹，九多羅乃至一多羅，十人乃至一人，余殘水在於一人身齊咽，至腋至臍，至腰至跨，至𨄔至踝，余殘水在，乃至牛跡水在。大王！當爾之時，大海之中唯有少濕相，如粗雨時乍濕乍干。大王！譬如粗雨渧渧如有，濕未周匝；大海之水亦復如是。大王！又時大海之中所有濕處，唯潤一指面。大王！彼水界漸滅之時，去無所至，亦不詣于東西南北四維上下。大王！彼水界生時亦空、住時亦空、滅時亦空。如是大王！彼水界性不可得，唯有但用，然彼但用非男非女。

「大王！火界亦二種：一內、二外。大王！何者是內火界？大王！身內所有，及他身內所有所取，火、火體、火相，熱體、熱相、所謂能消飲食者，身中所有溫暖蒸熱入于熱數者。大王！此名身內火界。大王！何者為身外火界？身外所有不取不受者，所謂火、火體、火相，溫暖蒸熱。大王！此名身外火界。大王！又時迦羅羅胞胎中，身內火界增盛、水界漸微，是故迦羅羅漸稠漸堅。大王！譬如鐵器煎煮餳餔，以火力故漸漸稠強。大王，如是如是，以火力故迦羅羅漸稠漸堅。迦羅羅漸稠漸堅故，名遏浮陀。遏浮陀以火力成故，名為卑尸迦。卑尸迦以火力成故，名為堅固。堅固為火

【現代漢語翻譯】現代漢語譯本十二十乃至十由旬（yojana，古印度長度單位，約12-15公里），九由旬、八由旬乃至一由旬，其餘的水還在。五里下至十多羅樹（tala，棕櫚樹），九多羅乃至一多羅，十人乃至一人，其餘的水還在，與一人齊頸，至腋下，至臍，至腰，至胯，至膝，至踝，其餘的水還在，乃至牛蹄印中的水還在。大王！當那個時候，大海之中只有少許濕潤的跡象，就像粗雨時，時而濕潤時而乾燥。大王！譬如粗雨滴滴答答地落下，濕潤還未遍及；大海的水也是這樣。大王！又有時，大海之中所有濕潤的地方，只潤濕一指的表面。大王！當水界逐漸消滅的時候，它不會去到任何地方，也不會去到東西南北四維上下。大王！水界產生時是空的，存在時是空的，消滅時也是空的。大王！水界的本性是不可得的，只有作用，然而它的作用既非男也非女。大王！火界也有兩種：一是內在的，二是外在的。大王！什麼是內在的火界？大王！身體內部所有，以及其他身體內部所有所攝取的，火、火的本體、火的現象，熱的本體、熱的現象，也就是能夠消化飲食的，身體中所有溫暖蒸熱，歸於熱的範疇的。大王！這稱為身體內的火界。大王！什麼是身體外的火界？身體外部所有不攝取不受用的，也就是火、火的本體、火的現象，溫暖蒸熱。大王！這稱為身體外的火界。大王！又有時，在羯羅藍（kalala，胚胎的最初階段）胞胎中，身體內的火界增強，水界逐漸減弱，因此羯羅藍逐漸變得稠密堅硬。大王！譬如用火煎煮鐵器，使其逐漸稠密堅硬。大王，就像這樣，因為火的力量，羯羅藍逐漸變得稠密堅硬。羯羅藍逐漸變得稠密堅硬，所以稱為遏部曇（arbuda，胚胎的第二階段）。遏部曇因為火的力量形成，所以稱為閉尸（pesi，胚胎的第三階段）。閉尸因為火的力量形成，所以稱為堅固。堅固因為火

【English Translation】 English version Twelve, eleven, down to ten yojanas (yojana, an ancient Indian unit of distance, about 12-15 kilometers), nine yojanas, eight yojanas, down to one yojana, the remaining water is still there. Five leagues down to ten tala trees (tala, palm tree), nine tala down to one tala, ten people down to one person, the remaining water is still there, level with a person's neck, to the armpits, to the navel, to the waist, to the hips, to the knees, to the ankles, the remaining water is still there, even the water in a cow's hoofprint is still there. O King! At that time, in the great ocean, there was only a slight sign of moisture, like when it rains heavily, sometimes wet and sometimes dry. O King! Just as when heavy rain falls drop by drop, the wetness has not yet spread everywhere; the water of the great ocean is also like that. O King! And sometimes, all the wet places in the great ocean only moisten the surface of a finger. O King! When the water element gradually disappears, it does not go anywhere, nor does it go to the east, west, south, north, or the four intermediate directions, or up or down. O King! The water element is empty when it arises, empty when it exists, and empty when it ceases. O King! The nature of the water element is unattainable, there is only its function, yet its function is neither male nor female. O King! The fire element is also of two kinds: internal and external. O King! What is the internal fire element? O King! All that is within the body, and all that is taken within other bodies, fire, the essence of fire, the appearance of fire, the essence of heat, the appearance of heat, that which can digest food, all the warmth and heat within the body that is categorized as heat. O King! This is called the internal fire element. O King! What is the external fire element? All that is outside the body that is not taken or received, that is, fire, the essence of fire, the appearance of fire, warmth and heat. O King! This is called the external fire element. O King! And sometimes, in the kalala (kalala, the initial stage of an embryo) womb, the internal fire element increases, and the water element gradually decreases, therefore the kalala gradually becomes dense and hard. O King! Just as when ironware is boiled and cooked, it gradually becomes dense and strong due to the power of fire. O King, just like that, due to the power of fire, the kalala gradually becomes dense and hard. Because the kalala gradually becomes dense and hard, it is called arbuda (arbuda, the second stage of an embryo). Because the arbuda is formed by the power of fire, it is called pesi (pesi, the third stage of an embryo). Because the pesi is formed by the power of fire, it is called solid. Solid is because of fire

成故生於五支。如是如是，大王！彼水界為火界成熟。如是如是，彼水界漸稠漸堅故，成於肉團。大王！彼火界生時無所從來，而能燒滅于彼水界。大王！又時當有病人，身內火界悉皆滅盡。彼病人身內火界既滅盡已，所食之物不復消化。其彼病人不能消故，於後不復更能進食。不能食故，身內火界悉皆滅盡。以彼人不能進食身內火滅故，必當命終。大王！火界滅時不至東方南西北方四維上下。大王！彼火界生時亦空、滅時亦空，而彼火界從本已來體性自空。大王！有時世界壞。世界壞時，身外火界增盛洞一，洞一已遍燒三千大千世界。大王！彼身外火界生時無所從來。大王！又時彼大火聚遍燒三千大千世界已，還覆滅盡。大王！彼火滅時，不至東方南西北方四維上下。大王！彼身外火界生時亦空、滅時亦空，彼大火界體性自空，非有、不可得，唯是但用，然彼但用非男非女。

「大王！風界亦二種：一內、二外。大王！何者是身內風界？自己身內及他身內所有風界，所受所取風、風體、風名，速疾、速疾體、速疾名。所謂住身四支者是風，住胃者是風，行五體者是風，行諸子支者亦皆是風，遍行大小支者亦是風，出入息者亦是風。略而言之，遍身行悉皆是風。大王！此名身內風界。大王！又時身內風界增盛集

【現代漢語翻譯】現代漢語譯本：

『大王，』地界由五種因素構成而生。正是這樣，正是這樣，大王！水界被火界所成熟。正是這樣，正是這樣，水界逐漸變得稠密堅硬，從而形成肉團。大王！火界產生時無所從來，卻能燒滅水界。大王！有時會有病人，他們體內的火界完全熄滅。當病人身體內的火界熄滅后，他們所吃的食物不再能被消化。由於病人無法消化食物，他們之後便無法再進食。因為無法進食，他們體內的火界完全熄滅。由於這個人無法進食，體內火熄滅，必定會死亡。大王！火界熄滅時，不會去到東方、南方、西方、北方、四維、上方或下方。大王！火界產生時是空的，熄滅時也是空的，而火界從一開始其體性就是空的。大王！有時世界會毀滅。當世界毀滅時，身外的火界會增強並融為一體，融為一體後會遍燒三千大千世界。大王！身外的火界產生時無所從來。大王！有時，那大火聚遍燒三千大千世界后，又會熄滅。大王！火熄滅時，不會去到東方、南方、西方、北方、四維、上方或下方。大王！身外的火界產生時是空的，熄滅時也是空的，這大火界的體性是空的，不是真實存在的，不可得，只是一個作用，然而這個作用非男非女。

『大王！』風界也有兩種：一是內在的，二是外在的。大王！什麼是身體內的風界？自己身體內和他人身體內所有的風界，所感受、所攝取的風、風的本體、風的名稱，快速、快速的本體、快速的名稱。所謂支撐身體四肢的是風，支撐胃的是風，執行於五體的是風，執行于各個小肢節的也都是風，遍行於大小肢節的也是風，出入的呼吸也是風。簡而言之，遍佈全身執行的都是風。大王！這被稱為身體內的風界。大王！有時身體內的風界會增強聚集。現代漢語譯本：

『大王，』地界由五種因素構成而生。正是這樣，正是這樣，大王！水界被火界所成熟。正是這樣，正是這樣，水界逐漸變得稠密堅硬，從而形成肉團。大王！火界產生時無所從來，卻能燒滅水界。大王！有時會有病人，他們體內的火界完全熄滅。當病人身體內的火界熄滅后，他們所吃的食物不再能被消化。由於病人無法消化食物，他們之後便無法再進食。因為無法進食，他們體內的火界完全熄滅。由於這個人無法進食，體內火熄滅，必定會死亡。大王！火界熄滅時，不會去到東方、南方、西方、北方、四維、上方或下方。大王！火界產生時是空的，熄滅時也是空的，而火界從一開始其體性就是空的。大王！有時世界會毀滅。當世界毀滅時，身外的火界會增強並融為一體，融為一體後會遍燒三千大千世界。大王！身外的火界產生時無所從來。大王！有時，那大火聚遍燒三千大千世界后，又會熄滅。大王！火熄滅時，不會去到東方、南方、西方、北方、四維、上方或下方。大王！身外的火界產生時是空的，熄滅時也是空的，這大火界的體性是空的，不是真實存在的，不可得，只是一個作用，然而這個作用非男非女。

『大王！』風界也有兩種：一是內在的，二是外在的。大王！什麼是身體內的風界？自己身體內和他人身體內所有的風界，所感受、所攝取的風、風的本體、風的名稱，快速、快速的本體、快速的名稱。所謂支撐身體四肢的是風，支撐胃的是風，執行於五體的是風，執行于各個小肢節的也都是風，遍行於大小肢節的也是風，出入的呼吸也是風。簡而言之，遍佈全身執行的都是風。大王！這被稱為身體內的風界。大王！有時身體內的風界會增強聚集。

【English Translation】 English version:

'Great King,' the earth element arises from five constituents. Just so, just so, Great King! The water element is matured by the fire element. Just so, just so, the water element gradually becomes dense and solid, thus forming a lump of flesh. Great King! The fire element, when it arises, comes from nowhere, yet it can burn and destroy the water element. Great King! Sometimes there are sick people whose fire element within their bodies is completely extinguished. When the fire element within a sick person's body is extinguished, the food they eat can no longer be digested. Because the sick person cannot digest food, they are then unable to eat any more. Because they cannot eat, the fire element within their bodies is completely extinguished. Because this person cannot eat and the fire within their body is extinguished, they will surely die. Great King! When the fire element is extinguished, it does not go to the east, south, west, north, the four intermediate directions, above, or below. Great King! When the fire element arises, it is empty; when it is extinguished, it is also empty, and the nature of the fire element has been empty from the beginning. Great King! Sometimes the world is destroyed. When the world is destroyed, the fire element outside the body increases and becomes one, and having become one, it burns throughout the three thousand great thousand worlds. Great King! The fire element outside the body, when it arises, comes from nowhere. Great King! Sometimes, that great mass of fire, having burned throughout the three thousand great thousand worlds, is then extinguished again. Great King! When the fire is extinguished, it does not go to the east, south, west, north, the four intermediate directions, above, or below. Great King! When the fire element outside the body arises, it is empty; when it is extinguished, it is also empty, and the nature of this great fire element is empty, not real, unattainable, but merely a function, and yet that function is neither male nor female.

'Great King!' The wind element is also of two kinds: internal and external. Great King! What is the internal wind element? All the wind element within one's own body and within the bodies of others, the wind that is felt and taken in, the essence of wind, the name of wind, quickness, the essence of quickness, the name of quickness. That which supports the four limbs of the body is wind, that which supports the stomach is wind, that which moves through the five parts of the body is wind, that which moves through the various small joints is also wind, that which moves throughout the large and small joints is also wind, and the breath that goes in and out is also wind. In short, all that moves throughout the body is wind. Great King! This is called the internal wind element. Great King! Sometimes the internal wind element increases and gathers. English version:

'Great King,' the earth element arises from five constituents. Just so, just so, Great King! The water element is matured by the fire element. Just so, just so, the water element gradually becomes dense and solid, thus forming a lump of flesh. Great King! The fire element, when it arises, comes from nowhere, yet it can burn and destroy the water element. Great King! Sometimes there are sick people whose fire element within their bodies is completely extinguished. When the fire element within a sick person's body is extinguished, the food they eat can no longer be digested. Because the sick person cannot digest food, they are then unable to eat any more. Because they cannot eat, the fire element within their bodies is completely extinguished. Because this person cannot eat and the fire within their body is extinguished, they will surely die. Great King! When the fire element is extinguished, it does not go to the east, south, west, north, the four intermediate directions, above, or below. Great King! When the fire element arises, it is empty; when it is extinguished, it is also empty, and the nature of the fire element has been empty from the beginning. Great King! Sometimes the world is destroyed. When the world is destroyed, the fire element outside the body increases and becomes one, and having become one, it burns throughout the three thousand great thousand worlds. Great King! The fire element outside the body, when it arises, comes from nowhere. Great King! Sometimes, that great mass of fire, having burned throughout the three thousand great thousand worlds, is then extinguished again. Great King! When the fire is extinguished, it does not go to the east, south, west, north, the four intermediate directions, above, or below. Great King! When the fire element outside the body arises, it is empty; when it is extinguished, it is also empty, and the nature of this great fire element is empty, not real, unattainable, but merely a function, and yet that function is neither male nor female.

'Great King!' The wind element is also of two kinds: internal and external. Great King! What is the internal wind element? All the wind element within one's own body and within the bodies of others, the wind that is felt and taken in, the essence of wind, the name of wind, quickness, the essence of quickness, the name of quickness. That which supports the four limbs of the body is wind, that which supports the stomach is wind, that which moves through the five parts of the body is wind, that which moves through the various small joints is also wind, that which moves throughout the large and small joints is also wind, and the breath that goes in and out is also wind. In short, all that moves throughout the body is wind. Great King! This is called the internal wind element. Great King! Sometimes the internal wind element increases and gathers.

合。彼增盛集合時能枯燥水界，亦能損減火界。於時枯燥水界、損減火界已，令人身無潤澤亦無溫暖、心腹鼓脹四支掘強、諸脈洪滿筋節拘急。彼人爾時受大苦惱，或覆命終。大王！彼身內風界生時無所從來。大王！又時彼病人遇值良醫，醫觀彼病人已應病處藥，隨病與藥故風病除愈。大王！彼風界滅時亦無所去。大王！彼身內風界生時亦空、滅時亦空，身內風界體性自空。大王！何者是身外風界？身外所有，身所不取不受者，風、風體、風名，速疾、速疾體、速疾名。大王！此是外風界。大王！又時彼外風界增盛，增盛故風界集合，集合時落葉、折枝條、折樹拔根、崩摧山峰倒壞大山，破析分段漸次散壞乃至微塵。而此三千大千世界，為風所吹週迴旋轉。大王，譬如陶師以杖轉輪，三千大千世界為風所轉亦復如是，如少麥麨為風所吹，碎末為塵難可得見。如是大王！此三千大千世界為風所吹破析作末已，成於微塵。成微塵已亦不可見。大王！譬如大猛風輪起，以一把土隨風散之，乃至微塵亦不可見。如是大王！此三千大千世界為風所吹分析作末，分析作末已乃至無一余殘微塵可見。大王！彼外風界生時無所從來。大王！又時夏初，彼外風界皆悉隱滅。隱滅故暑熱無風，于草木上無露。以無露故，一切草木無有濕潤。

【現代漢語翻譯】現代漢語譯本：當它（風界）增強時，能使水界枯竭，也能減損火界。那時，水界枯竭、火界減損后，會使人的身體失去潤澤和溫暖，腹部脹大，四肢僵硬，血管充滿，筋脈拘攣。那人那時會遭受巨大的痛苦，甚至死亡。大王！身體內的風界產生時，沒有從哪裡來。大王！又有時，那病人遇到好醫生，醫生觀察病人後，根據病情用藥，隨著藥物的作用，風病得以痊癒。大王！那風界消滅時，也沒有到哪裡去。大王！身體內的風界產生時是空的，消滅時也是空的，身體內的風界體性本空。大王！什麼是身體外的風界呢？身體外所有，身體不攝取、不接受的，風、風的本體、風的名稱，快速、快速的本體、快速的名稱。大王！這就是外風界。大王！又有時，那外風界增強，增強后，風界會使樹葉落下、樹枝折斷、樹木被連根拔起、山峰崩塌、大山倒塌，破碎分解，逐漸散壞，乃至變成微塵。而這三千大千世界，被風吹動，週迴旋轉。大王，譬如陶工用棍子轉動輪子，三千大千世界被風轉動也是這樣，就像少量的麥粉被風吹散，碎末變成塵土難以看見。就像這樣，大王！這三千大千世界被風吹散破碎成末後，變成微塵。變成微塵后也看不見。大王！譬如大猛風輪颳起，用一把土隨風散開，乃至微塵也看不見。就像這樣，大王！這三千大千世界被風吹散分解成末，分解成末後，乃至沒有一粒剩餘的微塵可以看見。大王！那外風界產生時，沒有從哪裡來。大王！又有時，在初夏，那外風界都隱沒消失。隱沒消失後，暑熱無風，草木上沒有露水。因為沒有露水，一切草木都沒有濕潤。現代漢語譯本：當它（風界）增強時，能使水界枯竭，也能減損火界。那時，水界枯竭、火界減損后，會使人的身體失去潤澤和溫暖，腹部脹大，四肢僵硬，血管充滿，筋脈拘攣。那人那時會遭受巨大的痛苦，甚至死亡。大王！身體內的風界產生時，沒有從哪裡來。大王！又有時，那病人遇到好醫生，醫生觀察病人後，根據病情用藥，隨著藥物的作用，風病得以痊癒。大王！那風界消滅時，也沒有到哪裡去。大王！身體內的風界產生時是空的，消滅時也是空的，身體內的風界體性本空。大王！什麼是身體外的風界呢？身體外所有，身體不攝取、不接受的，風、風的本體、風的名稱，快速、快速的本體、快速的名稱。大王！這就是外風界。大王！又有時，那外風界增強，增強后，風界會使樹葉落下、樹枝折斷、樹木被連根拔起、山峰崩塌、大山倒塌，破碎分解，逐漸散壞，乃至變成微塵。而這三千大千世界，被風吹動，週迴旋轉。大王，譬如陶工用棍子轉動輪子，三千大千世界被風轉動也是這樣，就像少量的麥粉被風吹散，碎末變成塵土難以看見。就像這樣，大王！這三千大千世界被風吹散破碎成末後，變成微塵。變成微塵后也看不見。大王！譬如大猛風輪颳起，用一把土隨風散開，乃至微塵也看不見。就像這樣，大王！這三千大千世界被風吹散分解成末，分解成末後，乃至沒有一粒剩餘的微塵可以看見。大王！那外風界產生時，沒有從哪裡來。大王！又有時，在初夏，那外風界都隱沒消失。隱沒消失後，暑熱無風，草木上沒有露水。因為沒有露水，一切草木都沒有濕潤。

【English Translation】 English version: When it (the wind element) increases, it can dry up the water element and diminish the fire element. At that time, when the water element is dried up and the fire element is diminished, it causes the person's body to lose moisture and warmth, the abdomen to swell, the limbs to become stiff, the blood vessels to be full, and the tendons to be constricted. That person then suffers great pain, or even dies. Great King! When the wind element within the body arises, it does not come from anywhere. Great King! And sometimes, that sick person encounters a good doctor, who, after observing the patient, prescribes medicine according to the illness. With the effect of the medicine, the wind disease is cured. Great King! When that wind element ceases, it does not go anywhere. Great King! When the wind element within the body arises, it is empty; when it ceases, it is also empty. The nature of the wind element within the body is inherently empty. Great King! What is the wind element outside the body? All that is outside the body, which the body does not take or receive, is wind, the essence of wind, the name of wind, speed, the essence of speed, the name of speed. Great King! This is the external wind element. Great King! And sometimes, that external wind element increases. When it increases, the wind element causes leaves to fall, branches to break, trees to be uprooted, mountain peaks to collapse, and great mountains to fall. It breaks and disintegrates, gradually scattering until it becomes dust. And this three-thousand-great-thousand world is blown by the wind, rotating around. Great King, just as a potter turns a wheel with a stick, so too does the three-thousand-great-thousand world rotate by the wind, like a small amount of wheat flour scattered by the wind, the fragments becoming dust and difficult to see. Just like that, Great King! This three-thousand-great-thousand world, after being blown and broken into fragments by the wind, becomes dust. After becoming dust, it is also invisible. Great King! Just as a great fierce wind wheel rises, scattering a handful of soil with the wind, even the dust becomes invisible. Just like that, Great King! This three-thousand-great-thousand world, after being blown and broken into fragments by the wind, after being broken into fragments, not even a single remaining speck of dust can be seen. Great King! When that external wind element arises, it does not come from anywhere. Great King! And sometimes, in early summer, that external wind element completely disappears. When it disappears, there is no wind in the heat, and there is no dew on the plants. Because there is no dew, all the plants are without moisture. English version: When it (the wind element) increases, it can dry up the water element and diminish the fire element. At that time, when the water element is dried up and the fire element is diminished, it causes the person's body to lose moisture and warmth, the abdomen to swell, the limbs to become stiff, the blood vessels to be full, and the tendons to be constricted. That person then suffers great pain, or even dies. Great King! When the wind element within the body arises, it does not come from anywhere. Great King! And sometimes, that sick person encounters a good doctor, who, after observing the patient, prescribes medicine according to the illness. With the effect of the medicine, the wind disease is cured. Great King! When that wind element ceases, it does not go anywhere. Great King! When the wind element within the body arises, it is empty; when it ceases, it is also empty. The nature of the wind element within the body is inherently empty. Great King! What is the wind element outside the body? All that is outside the body, which the body does not take or receive, is wind, the essence of wind, the name of wind, speed, the essence of speed, the name of speed. Great King! This is the external wind element. Great King! And sometimes, that external wind element increases. When it increases, the wind element causes leaves to fall, branches to break, trees to be uprooted, mountain peaks to collapse, and great mountains to fall. It breaks and disintegrates, gradually scattering until it becomes dust. And this three-thousand-great-thousand world is blown by the wind, rotating around. Great King, just as a potter turns a wheel with a stick, so too does the three-thousand-great-thousand world rotate by the wind, like a small amount of wheat flour scattered by the wind, the fragments becoming dust and difficult to see. Just like that, Great King! This three-thousand-great-thousand world, after being blown and broken into fragments by the wind, becomes dust. After becoming dust, it is also invisible. Great King! Just as a great fierce wind wheel rises, scattering a handful of soil with the wind, even the dust becomes invisible. Just like that, Great King! This three-thousand-great-thousand world, after being blown and broken into fragments by the wind, after being broken into fragments, not even a single remaining speck of dust can be seen. Great King! When that external wind element arises, it does not come from anywhere. Great King! And sometimes, in early summer, that external wind element completely disappears. When it disappears, there is no wind in the heat, and there is no dew on the plants. Because there is no dew, all the plants are without moisture.

大王！彼外風界滅時亦無所去。大王！彼風界生時亦空、滅時亦空，彼風界體性自空。大王！彼內風界及外風界二俱皆空，體性自離，相亦自離，性亦不可得，滅相亦離。何以故？彼風界非作，無作者故。

「大王！何者是虛空界？虛空界亦二種：有內、有外。大王！何者是內虛空界？若自身內若他身內所受所取，所謂虛空、虛空體、虛空名。此身內所生，入于陰數、亦入入數、亦入界數所有空孔竅，大王！此名身內虛空界。大王！何者外虛空界？外所有非色者，乃至無有如毛等虛空處，名為虛空。大王！此名外虛空界。大王！又時由業因緣故生諸入，彼入等生已圍繞空界，是時得名入內虛空界數。大王！如是一一法中推求，無一眼入可得，唯有但用。大王！何以故空？地界清凈故。如地界清凈空故，如是水火風界清凈故空，彼無所從來。大王！又時一切諸色悉皆壞滅以為虛空。何以故？虛空界無盡故。大王！唯內虛空界安住不動。大王！譬如無為涅槃界安住不動，當知如是虛空界遍一切處。大王！譬如有人于空澤曠野掘作泉池陂井。大王！于意云何？彼諸虛空從何而來？」

王言：「世尊！無所從來。」

佛言：「大王！若使彼人還以土填。大王！于意云何？彼虛空界去何所至？」

王言

【現代漢語翻譯】現代漢語譯本大王！當外在的風界消滅時，它也沒有去處。大王！當風界產生時也是空無，消滅時也是空無，這風界的本體自性就是空。大王！內在的風界和外在的風界，兩者都是空，本體自性是分離的，現象也是分離的，自性也是不可得的，消滅的現象也是分離的。為什麼呢？因為這風界不是被創造出來的，沒有創造者。大王！什麼是虛空界（ākāśadhātu，空間元素）呢？虛空界也有兩種：內在的和外在的。大王！什麼是內在的虛空界呢？在自身內或他人身內所感受和執取的，所謂的虛空、虛空的本體、虛空的名號。這在身體內產生的，歸入陰（skandha，五蘊）的範疇，也歸入入（āyatana，六入）的範疇，也歸入界（dhātu，十八界）的範疇的所有空隙孔竅，大王！這稱為身內的虛空界。大王！什麼是外在的虛空界呢？外在所有非物質的，乃至沒有像毛髮等微小之處的虛空處，稱為虛空。大王！這稱為外在的虛空界。大王！有時因為業的因緣，產生各種入（āyatana，六入），這些入產生后圍繞著空界，這時就稱為入內的虛空界。大王！像這樣在每一個法中推求，沒有一個眼入（cakṣurāyatana，眼根）可以得到，只有作用。大王！為什麼是空呢？因為地界（pṛthivīdhātu，地元素）清凈的緣故。就像地界清凈是空一樣，水界（āpodhātu，水元素）、火界（tejodhātu，火元素）、風界（vāyudhātu，風元素）清凈也是空，它們無所從來。大王！有時一切物質都壞滅而成為虛空。為什麼呢？因為虛空界是無盡的。大王！只有內在的虛空界安住不動。大王！譬如無為的涅槃界（nirvāṇadhātu，涅槃界）安住不動，應當知道虛空界也是遍一切處的。大王！譬如有人在空曠的荒野挖掘水池、水塘、水井。大王！你認為如何？那些虛空是從哪裡來的呢？」國王說：『世尊！無所從來。』佛說：『大王！如果那人又用土填滿。大王！你認為如何？那些虛空界又去了哪裡呢？』國王說：

【English Translation】 English version Great King! When that external wind element ceases, it also goes nowhere. Great King! When that wind element arises, it is also empty; when it ceases, it is also empty. The very nature of that wind element is empty. Great King! Both the internal wind element and the external wind element are empty; their nature is separate, their appearance is separate, their essence is unattainable, and the appearance of their cessation is also separate. Why is that? Because that wind element is not created; it has no creator. Great King! What is the space element (ākāśadhātu)? The space element is also of two kinds: internal and external. Great King! What is the internal space element? That which is felt and grasped within oneself or another, namely, space, the essence of space, and the name of space. This arises within the body, and is included in the aggregates (skandha), also included in the sense bases (āyatana), and also included in the elements (dhātu), all the empty openings and cavities. Great King! This is called the internal space element. Great King! What is the external space element? All that is external and non-material, even the smallest space, such as that of a hair, is called space. Great King! This is called the external space element. Great King! Sometimes, due to the causes and conditions of karma, various sense bases (āyatana) arise. When these sense bases arise, they surround the space element, and at that time, they are called the internal space element of the sense bases. Great King! In this way, when one investigates each and every dharma, no eye sense base (cakṣurāyatana) can be found, only its function. Great King! Why is it empty? Because the earth element (pṛthivīdhātu) is pure. Just as the earth element is pure and empty, so too are the water element (āpodhātu), the fire element (tejodhātu), and the wind element (vāyudhātu) pure and empty; they come from nowhere. Great King! Sometimes all material forms are destroyed and become space. Why is that? Because the space element is endless. Great King! Only the internal space element remains still and unmoving. Great King! Just as the unconditioned realm of nirvana (nirvāṇadhātu) remains still and unmoving, so too should it be known that the space element pervades all places. Great King! Suppose someone digs ponds, pools, and wells in a vast, empty wilderness. Great King! What do you think? Where did that space come from?' The king said, 'Venerable One! It came from nowhere.' The Buddha said, 'Great King! If that person then fills it with earth again. Great King! What do you think? Where did that space element go?' The king said,

：「無所去也。何以故？世尊！彼虛空界無來無去。何以故！彼虛空界非男女故。」

佛言：「大王！外虛空界亦復不動，性無變易。虛空界空，非是有法。何以故？虛空界非男非女故。

「大王！何者是識界？如眼為主攀緣於色，對色知故眼識生，或能知青黃赤白雜色，亦知長短粗細。如是一切所有色等物眼識所能睹者，名為眼識界。如是若知聲、若知香、若知味、若知觸、若知法，或知六根所緣所知，是名意識界。大王！又此識界不依諸根亦不依界？何以故。大王！非地凈色為眼入，非水火風凈為眼入。何以故？非地界清凈及諸餘法，以為眼入及具眼入者。如是乃至非水火風界清凈色及諸餘法，以為眼入、具眼入者。何以故？諸法無知故、無了別故、無堪能故、非初非中非后故、非內非外亦非中間。大王！如此識界了前事已，即便謝滅不復更生。彼識生時無所從來，及其滅時亦無所至。大王！何謂為眼入？謂四大所成清凈色。若使諸法體性自空，何者是清？何者是濁？于諸法中無有凈穢，云何于中而見凈穢？如是大王！是故當知，眼入之體性畢竟空寂，前際后際皆不可得。何以故？未來未至故不可得，過去已滅故不可得，未來未來事不可得。彼眼處亦不可得，自性離故。若體性不可得者，亦無男女性

【現代漢語翻譯】現代漢語譯本：『無處可去。為什麼呢？世尊！那虛空界沒有來也沒有去。為什麼呢？那虛空界不是男性也不是女性。』佛說：『大王！外在的虛空界也是不動的，其本性沒有變化。虛空界是空無的，不是實有的法。為什麼呢？虛空界既不是男性也不是女性。『大王！什麼是識界呢？比如以眼睛為主去攀緣色，因為對色有所知，所以產生眼識，能夠知道青、黃、赤、白等雜色，也能知道長短、粗細。像這樣一切所有色等事物，眼睛所能看到的，就叫做眼識界。像這樣，如果知道聲音、知道香氣、知道味道、知道觸感、知道法，或者知道六根所攀緣所知的，就叫做意識界。大王！而且這個識界不依賴於諸根，也不依賴於界。為什麼呢？大王！不是地、水、火、風的清凈色作為眼入，為什麼呢？不是地界的清凈以及其他諸法，作為眼入以及具有眼入者。像這樣乃至不是水、火、風界的清凈色以及其他諸法，作為眼入、具有眼入者。為什麼呢？因為諸法沒有知覺，沒有分別，沒有能力，不是開始、不是中間、不是最後，不是內在、不是外在也不是中間。大王！如此識界瞭解了之前的事情之後，就立即消滅不再產生。那個識產生時沒有從哪裡來，當它消滅時也沒有到哪裡去。大王！什麼是眼入呢？就是四大所形成的清凈色。如果諸法的體性本身是空性的，那麼什麼是清凈？什麼是污濁？在諸法中沒有清凈和污濁，怎麼能在其中看到清凈和污濁呢？像這樣，大王！所以應當知道，眼入的體性畢竟是空寂的，前際和后際都不可得。為什麼呢？未來還沒有到來所以不可得，過去已經消滅所以不可得，未來未來的事情不可得。那個眼處也是不可得的，因為自性是分離的。如果體性不可得，也就沒有男性和女性。』

【English Translation】 English version: 'There is nowhere to go. Why is that, World Honored One? That space realm has no coming and no going. Why is that? That space realm is neither male nor female.' The Buddha said, 'Great King! The external space realm is also unmoving, its nature is without change. The space realm is empty, it is not a real dharma. Why is that? The space realm is neither male nor female.' 'Great King! What is the realm of consciousness? For example, when the eye takes the lead in clinging to form, because of knowing form, eye consciousness arises, and it can know blue, yellow, red, white, and mixed colors, and also know length, shortness, thickness, and thinness. Like this, all things such as form that the eye can see are called the realm of eye consciousness. Likewise, if one knows sound, knows fragrance, knows taste, knows touch, knows dharma, or knows what the six senses cling to and know, this is called the realm of consciousness. Great King! Moreover, this realm of consciousness does not rely on the senses, nor does it rely on the realms. Why is that? Great King! It is not the pure form of earth, water, fire, and wind that serves as the eye-entry. Why is that? It is not the purity of the earth element and other dharmas that serve as the eye-entry and those who possess eye-entry. Likewise, it is not the pure form of the water, fire, and wind elements and other dharmas that serve as the eye-entry and those who possess eye-entry. Why is that? Because all dharmas have no awareness, no discrimination, no capacity, are not beginning, not middle, not end, not internal, not external, nor in between. Great King! When this realm of consciousness understands previous matters, it immediately ceases and does not arise again. When that consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Great King! What is eye-entry? It is the pure form composed of the four great elements. If the nature of all dharmas is inherently empty, then what is pure? What is impure? Among all dharmas, there is no purity or impurity, how can one see purity and impurity in them? Like this, Great King! Therefore, you should know that the nature of eye-entry is ultimately empty and still, and neither the past nor the future can be obtained. Why is that? The future has not yet arrived, so it cannot be obtained; the past has already ceased, so it cannot be obtained; future future matters cannot be obtained. That eye-place is also unobtainable, because its self-nature is separate. If the nature is unobtainable, then there is also no male or female.'

可得。既無男女性，何有我我所？大王！若有我我所者是魔境界，無我我所者是名諸佛如來境界。何以故？一切諸法離我我所故。大王！如實了知眼入空，眼入自性空。何以故？此眼入相不可得，是故此眼入體性空寂。此空離於眼入相是名無相，于相無求故名無愿。大王！是名于眼入中三空解脫門現在前。

「大王！何者是耳入界乃至身入？大王！此一切法對三解脫門現前，決定趣法界、究竟遍虛空，不可名、不可說、不可用、不可示，無有諍論、無有語言、不可測量。大王！以眼對色者名為顛倒，如是略說耳聲鼻香舌味身觸意法，是故諸法說名意境界。大王！眼入對色者往矚取著，此眼三種礙：照矚順境生於愛想、若睹違境生於恚想、矚中容境生於舍想。如是諸餘耳鼻舌身皆亦如是，其意矚法亦復如是，若緣順境生於愛心、緣于違境則生瞋恚、于中容境生愚惑心。如是境界是意所行、意遍行，故名意境界。大王！彼意行於順色生於貪慾、行於違色則起恚怒、行中容色起于無明。如是聲香味觸意所緣法，亦行三事起貪瞋癡，謂意緣順境意法生於貪慾、意緣違境意法生於瞋恚、意緣中容境意法生於無明起于愚癡。大王！應當如是知于諸根猶如幻化，知彼境界其猶如夢。大王！如人夢中與諸婇女及眾人等共相娛樂，

【現代漢語翻譯】現代漢語譯本：可以理解。既然沒有男性和女性的分別，哪裡會有『我』和『我的』這種執著呢？大王！如果執著于『我』和『我的』，那就是魔的境界；不執著于『我』和『我的』，這才是諸佛如來（Buddha Tathagata）的境界。為什麼呢？因為一切諸法都遠離『我』和『我的』執著。大王！如實地了知眼入（眼根，眼識的入口）是空性的，眼入的自性也是空性的。為什麼呢？因為這眼入的相狀是不可得的，所以這眼入的體性是空寂的。這種空性是遠離眼入的相狀的，所以稱為無相；對於相狀沒有追求，所以稱為無愿。大王！這就是在眼入中，三種空性的解脫門（三解脫門：空解脫門，無相解脫門，無愿解脫門）顯現出來。大王！什麼是耳入界（耳根，耳識的入口）乃至身入（身根，身識的入口）呢？大王！這一切法對於三種解脫門來說都是顯現的，它決定趨向法界（Dharmadhatu），究竟遍佈虛空，不可名狀、不可言說、不可使用、不可指示，沒有爭論、沒有語言、不可測量。大王！以眼根對色塵（色法）稱為顛倒，同樣簡略地說，耳對聲、鼻對香、舌對味、身對觸、意對法，所以諸法被稱為意境界。大王！眼入對色塵時，會往外看並執著於它，這眼有三種障礙：看到順意的境界會產生愛戀的想法，看到違逆的境界會產生嗔恨的想法，看到中性的境界會產生捨棄的想法。像這樣，其餘的耳、鼻、舌、身也是如此，意根對法塵也是如此，如果緣于順意的境界會產生愛心，緣于違逆的境界會產生嗔恚，對於中性的境界會產生愚癡迷惑的心。這樣的境界是意所行、意所遍行的，所以稱為意境界。大王！意行於順意的色塵會產生貪慾，行於違逆的色塵會產生嗔怒，行於中性的色塵會產生無明。像這樣，聲、香、味、觸、意所緣的法，也行於這三件事，產生貪、嗔、癡，即意緣于順意的境界，意法會產生貪慾；意緣于違逆的境界，意法會產生嗔恚；意緣于中性的境界，意法會產生無明，從而產生愚癡。大王！應當這樣認識到，諸根就像幻化一樣，認識到它們所對的境界就像夢境一樣。大王！就像人在夢中與眾多美女和眾人一起娛樂一樣，

【English Translation】 English version: It is understandable. Since there is no distinction between male and female, where can the attachment to 'I' and 'mine' exist? O Great King! If there is attachment to 'I' and 'mine,' that is the realm of Mara (demon); if there is no attachment to 'I' and 'mine,' that is the realm of all Buddhas Tathagatas. Why is that? Because all dharmas are free from the attachment to 'I' and 'mine.' O Great King! Truly knowing that the eye-entry (eye faculty, the entrance of eye consciousness) is empty, the self-nature of the eye-entry is also empty. Why is that? Because the appearance of this eye-entry is unattainable, therefore the essence of this eye-entry is empty and still. This emptiness is apart from the appearance of the eye-entry, hence it is called no-appearance; having no seeking for appearances, hence it is called no-wish. O Great King! This is called the three emptiness liberation doors (three doors of liberation: emptiness liberation door, no-appearance liberation door, no-wish liberation door) manifesting in the eye-entry. O Great King! What are the ear-entry realm (ear faculty, the entrance of ear consciousness) and even the body-entry (body faculty, the entrance of body consciousness)? O Great King! All these dharmas are manifested in relation to the three liberation doors, they are definitely directed towards the Dharmadhatu (realm of dharma), ultimately pervading the void, unnameable, unspeakable, unusable, unshowable, without dispute, without language, immeasurable. O Great King! When the eye faculty encounters form (rupa), it is called inversion. Similarly, briefly speaking, ear to sound, nose to smell, tongue to taste, body to touch, mind to dharma, therefore all dharmas are called the mind realm. O Great King! When the eye-entry encounters form, it looks outward and becomes attached to it. This eye has three hindrances: seeing pleasant circumstances gives rise to thoughts of love, seeing unpleasant circumstances gives rise to thoughts of hatred, and seeing neutral circumstances gives rise to thoughts of indifference. Likewise, the other ear, nose, tongue, and body are also like this. The mind faculty is also like this with dharma objects. If it is related to pleasant circumstances, it gives rise to love; if it is related to unpleasant circumstances, it gives rise to anger; and if it is related to neutral circumstances, it gives rise to foolish and confused thoughts. Such realms are what the mind acts upon and pervades, hence they are called the mind realm. O Great King! The mind acting upon pleasant forms gives rise to greed, acting upon unpleasant forms gives rise to anger, and acting upon neutral forms gives rise to ignorance. Likewise, sound, smell, taste, touch, and the dharma objects that the mind is related to also act upon these three things, giving rise to greed, anger, and ignorance. That is, when the mind is related to pleasant circumstances, the mind-dharma gives rise to greed; when the mind is related to unpleasant circumstances, the mind-dharma gives rise to anger; and when the mind is related to neutral circumstances, the mind-dharma gives rise to ignorance, thus giving rise to foolishness. O Great King! You should understand that the faculties are like illusions, and understand that their corresponding realms are like dreams. O Great King! Just like a person in a dream enjoying themselves with many beautiful women and people,

是人覺已憶念夢中眾人婇女。大王！于意云何？夢中所見是實有不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中所見眾人婇女畢竟是無亦不可得，何況共相娛樂。是人但自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫見可意色，眼見色已心生執著，生執著已起于愛重，起愛重已生染著心，生染著已作染著業，所謂身三、口四、意三種業，造彼業已即便謝滅。是業滅已，不依東方而住，亦復不依南西北方四維上下而住。如是之業，乃至臨死之時最後識滅，見先所作心想中現。大王！是人自分業盡、異業現前，大王！如似夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅生分識生，生分相續心種類不絕。大王！無有一法從於此世至於他世而有生滅。見所作業及受果報皆不失壞，無有作業者亦無受報者。大王！彼后識滅時名為死數，若初識生名為生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所

【現代漢語翻譯】現代漢語譯本：這個人醒來后回憶起夢中的眾人和宮女。大王，您認為如何？夢中所見是真實存在的嗎？國王回答說：『不是的。』佛陀問：『大王，您認為如何？如果這個人把夢中所見執著地認為是真實的，這算是明智嗎？』國王回答說：『不是的，世尊。為什麼呢？因為夢中所見的眾人和宮女畢竟是虛無的，根本不存在，更何況是與他們一同享樂。這個人只是徒勞地疲憊，沒有任何真實之處。』佛陀說：『大王，就像這樣，愚癡無知的凡夫看到可意的顏色，眼睛看到顏色後心中產生執著，產生執著后就生起愛戀，生起愛戀后就產生染著心，產生染著心后就造作染著業，也就是身三、口四、意三種業。造作這些業后，這些業就立即消散。這些業消散后，不依附於東方而存在，也不依附於南西北方四維上下而存在。這樣的業，乃至臨死的時候，最後意識消滅時，會顯現出先前所作的業在心中。大王，這個人因為自己的業力耗盡，其他業力顯現，就像夢醒后回憶夢中的事情一樣。大王，最後的意識是主導，因為業的因緣，以此二緣，在投生之處，意識心最初生起，或者生於地獄，或者生於畜生，或者生於閻魔羅界（Yama's realm），或者生於阿修羅（Asura），或者生於天人之中。前一個意識滅去，投生的意識生起，投生的相續，心識的種類不會斷絕。大王，沒有一種法是從這個世界到另一個世界而有生滅的。所作的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王，后一個意識滅去時稱為死數，如果最初的意識生起稱為生數。大王，后一個意識生起時沒有從哪裡來，當它滅去時也沒有到哪裡去。它的因緣生起時也沒有從哪裡來，滅去時也沒有到哪裡去。它的業生起時也沒有從哪裡來，滅去時也沒有到哪裡去。死亡時也沒有從哪裡來，滅去時也沒有到哪裡去。』

【English Translation】 English version: 'That person, having awakened, recalls the many people and palace women in the dream. Great King, what do you think? Are the things seen in the dream real?' The king replied, 'No, they are not.' The Buddha asked, 'Great King, what do you think? If that person clings to the things seen in the dream as real, is that wise?' The king replied, 'No, it is not, World Honored One. Why? Because the many people and palace women seen in the dream are ultimately non-existent and cannot be obtained, let alone enjoying pleasures with them. That person is merely tiring himself out, and there is nothing real there.' The Buddha said, 'Great King, it is just like that. Foolish and ignorant ordinary people see a pleasing color, and when their eyes see the color, their minds become attached. Having become attached, they develop love and affection. Having developed love and affection, they develop a mind of defilement. Having developed a mind of defilement, they create defiled karma, which is the three actions of the body, the four actions of speech, and the three actions of the mind. Having created these karmas, they immediately cease to exist. These karmas, having ceased, do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, or above or below. Such karma, even until the time of death, when the final consciousness ceases, the previously created karma appears in the mind. Great King, when this person's own karma is exhausted and other karma manifests, it is like recalling the events of a dream after waking up. Great King, the final consciousness is the primary one, and because of the karmic conditions, with these two conditions, at the place of rebirth, the initial consciousness arises, either in hell, or as an animal, or in the realm of Yama (閻魔羅界), or as an Asura (阿修羅), or among gods and humans. When the previous consciousness ceases, the consciousness of rebirth arises, and the continuity of rebirth, the types of consciousness, do not cease. Great King, there is no dharma that passes from this world to another world and has arising and ceasing. The karma that is created and the retribution that is received are not lost. There is no creator of karma, nor is there a receiver of retribution. Great King, when the final consciousness ceases, it is called the number of death, and if the initial consciousness arises, it is called the number of birth. Great King, when the final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere.'

至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受、受體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義。大王當知，一切諸法皆悉空寂。一切諸法空者，是空解脫門。空無空相，名無相解脫門。若無于相則無愿求，名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求。究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！猶如夢中與冤共鬥，是人覺已憶念夢中而共冤鬥。于意云何？夢中所見是實有不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無冤，何況鬥戰。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，眼見不愛之色心不喜樂，于不喜樂而生執著，生執著已便生瞋恚，生瞋恚已其心濁亂造作瞋業，所謂身三、口四、意三種業。造彼業已即便

{ "translations": [ "現代漢語譯本：\n\n說到最初的意識產生時，它並沒有從哪裡來；當它滅去時，也沒有到哪裡去。它的產生沒有來源，它的滅去也沒有去處。為什麼呢？因為它的自性是空性的。之後的意識、之後的意識的體性是空的，緣、緣的體性是空的，業、業的體性是空的，死、死的體性是空的，最初的意識、最初的意識的體性是空的，受、受的體性是空的，世間、世間的體性是空的，涅槃（Nirvana，指解脫的境界）、涅槃的體性是空的，生起、生起的體性是空的，壞滅、壞滅的體性是空的。大王！像這樣，所造作的業及其果報都不會消失，沒有造業的人，也沒有承受果報的人，只是隨順世俗的說法而有，並非究竟的真理。大王應當知道，一切諸法都是空寂的。一切諸法是空的，這就是空解脫門。空沒有空的相狀，這叫做無相解脫門。如果沒有相狀，就沒有愿求，這叫做無愿解脫門。像這樣，大王！一切法都具備這三種解脫門，與空性共同執行，是通往涅槃的先導，遠離相狀，遠離愿求。最終到達涅槃的境界，確定如同法界（Dharmadhatu，指一切法的總和），周遍整個虛空。大王應當知道，諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官）如同幻象，境界如同夢境。一切譬喻都應當這樣理解。\n\n『大王！比如在夢中與仇敵搏鬥，這個人醒來后回憶起夢中與仇敵搏鬥的情景。你認為如何？夢中所見是真實存在的嗎？』\n\n國王回答說：『不是。』\n\n『大王！你認為如何？這個人把夢中所見執著為真實。這是有智慧嗎？』\n\n國王回答說：『不是。世尊！為什麼呢？夢中根本沒有仇敵，更何況是搏鬥。這個人只是徒勞地疲憊，根本沒有真實的事情。』\n\n佛說：『大王！就像這樣，愚癡而沒有聞法的凡夫，眼睛看到不喜歡的顏色，心中不喜悅，對於不喜悅的就產生執著，產生執著后就產生嗔恚，產生嗔恚后他的心就渾濁混亂，造作嗔恚的業，也就是身的三種業、口的四種業、意的三種業。造作這些業后，就立即』", "現代漢語譯本：\n\n（接上文）\n\n感受不悅的果報。耳聞不愛之聲、鼻嗅不愛之香、舌嘗不愛之味、身觸不愛之觸、意念不愛之法，心不喜悅，對於不喜悅的就產生執著，產生執著后就產生嗔恚，產生嗔恚后他的心就渾濁混亂，造作嗔恚的業，所謂身三、口四、意三種業。造作這些業后，就立即感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報。大王！就像這樣，愚癡而沒有聞法的凡夫，由於不喜悅而生起執著，由於執著而生起嗔恚，由於嗔恚而造作惡業，由於造作惡業而感受不悅的果報

謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業，乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生恐怖，自分業盡、異業現前。大王！如似夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅處、或生天人中。前識既滅生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者亦無受報者。大王！彼后識滅時名為死數，若初識生名為生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受、受體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，

【現代漢語翻譯】現代漢語譯本：謝滅（指業力消散），是業力消滅后不再依附於東方而存在，也不再依附於南西北方四維上下而存在。這樣的業力，乃至臨死之時最後意識消滅，會顯現出先前所作的心念。大王！這個人看到這些景象後會心生恐懼，意識到自己的業力已盡，而新的業力即將顯現。大王！這就像從夢中醒來回憶夢中的事情一樣。大王！最後的意識是主導，由於業力的因緣，這兩種因緣導致在生命開始時意識心初次生起，可能會投生到地獄、畜生、閻魔羅界（餓鬼界）、阿修羅處（非天界），或者投生到天人之中。前一個意識消滅后，新的生命意識產生，生命相續，心識的種類不會斷絕。大王！沒有一種法是從今世到後世而有生滅的，所作的業和所受的果報都不會消失，沒有作業的人，也沒有受報的人。大王！后一個意識消滅時稱為死亡，第一個意識產生時稱為出生。大王！后一個意識產生時沒有從哪裡來，消滅時也沒有到哪裡去。它的因緣產生時也沒有從哪裡來，消滅時也沒有到哪裡去。它的業力產生時也沒有從哪裡來，消滅時也沒有到哪裡去。死亡時也沒有從哪裡來，消滅時也沒有到哪裡去。第一個意識產生時也沒有從哪裡來，消滅時也沒有到哪裡去。它的出生也沒有從哪裡來，消滅時也沒有到哪裡去。為什麼呢？因為自性是空性的。后一個意識、后一個意識的體性是空，因緣、因緣的體性是空，業、業的體性是空，死亡、死亡的體性是空，第一個意識、第一個意識的體性是空，感受、感受的體性是空，世間、世間的體性是空，涅槃、涅槃的體性是空，生起、生起的體性是空，壞滅、壞滅的體性是空。大王！就像這樣，所作的業和果報都不會消失，沒有作業的人，也沒有受報的人，這只是隨順世俗的說法，並非第一義諦。大王應當知道，一切諸法都是空寂的，一切諸法空性是空解脫門，空性沒有空相稱為無相解脫門。 English version: The cessation of karma (xie mie), is that after karma is extinguished, it no longer dwells in the east, nor does it dwell in the south, west, north, the four intermediate directions, above or below. Such karma, even until the last consciousness ceases at the time of death, will manifest the thoughts previously made. Great King! When this person sees these scenes, they will feel fear, realizing that their karma is exhausted, and new karma is about to manifest. Great King! It is like waking from a dream and recalling the events of the dream. Great King! The last consciousness is the dominant one, and due to the karmic conditions, these two conditions cause the initial arising of consciousness at the beginning of life, which may lead to rebirth in hell, as an animal, in the realm of Yama (the realm of hungry ghosts), in the realm of Asuras (demigods), or among gods and humans. When the previous consciousness ceases, a new life consciousness arises, and the continuity of life and the types of consciousness are not interrupted. Great King! There is no dharma that arises and ceases from this life to the next. The karma performed and the retribution received will not be lost. There is no doer of karma, nor is there a receiver of retribution. Great King! The cessation of the last consciousness is called death, and the arising of the first consciousness is called birth. Great King! When the last consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, they do not come from anywhere, and when they cease, they do not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When death occurs, it does not come from anywhere, and when it ceases, it does not go anywhere. When the first consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its self-nature is empty. The last consciousness, the nature of the last consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the first consciousness, the nature of the first consciousness is empty; feeling, the nature of feeling is empty; the world, the nature of the world is empty; Nirvana, the nature of Nirvana is empty; arising, the nature of arising is empty; destruction, the nature of destruction is empty. Great King! It is like this, the karma performed and the retribution will not be lost. There is no doer of karma, nor is there a receiver of retribution. This is only in accordance with conventional truth, not the ultimate truth. Great King, you should know that all dharmas are empty and still. The emptiness of all dharmas is the door to emptiness liberation. Emptiness without the characteristic of emptiness is called the door to signlessness liberation.

【English Translation】 The cessation of karma (xie mie), is that after karma is extinguished, it no longer dwells in the east, nor does it dwell in the south, west, north, the four intermediate directions, above or below. Such karma, even until the last consciousness ceases at the time of death, will manifest the thoughts previously made. Great King! When this person sees these scenes, they will feel fear, realizing that their karma is exhausted, and new karma is about to manifest. Great King! It is like waking from a dream and recalling the events of the dream. Great King! The last consciousness is the dominant one, and due to the karmic conditions, these two conditions cause the initial arising of consciousness at the beginning of life, which may lead to rebirth in hell, as an animal, in the realm of Yama (the realm of hungry ghosts), in the realm of Asuras (demigods), or among gods and humans. When the previous consciousness ceases, a new life consciousness arises, and the continuity of life and the types of consciousness are not interrupted. Great King! There is no dharma that arises and ceases from this life to the next. The karma performed and the retribution received will not be lost. There is no doer of karma, nor is there a receiver of retribution. Great King! The cessation of the last consciousness is called death, and the arising of the first consciousness is called birth. Great King! When the last consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, they do not come from anywhere, and when they cease, they do not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When death occurs, it does not come from anywhere, and when it ceases, it does not go anywhere. When the first consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its self-nature is empty. The last consciousness, the nature of the last consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the first consciousness, the nature of the first consciousness is empty; feeling, the nature of feeling is empty; the world, the nature of the world is empty; Nirvana, the nature of Nirvana is empty; arising, the nature of arising is empty; destruction, the nature of destruction is empty. Great King! It is like this, the karma performed and the retribution will not be lost. There is no doer of karma, nor is there a receiver of retribution. This is only in accordance with conventional truth, not the ultimate truth. Great King, you should know that all dharmas are empty and still. The emptiness of all dharmas is the door to emptiness liberation. Emptiness without the characteristic of emptiness is called the door to signlessness liberation.

若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離諸相、遠離愿求。究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！猶如有人于其夢中為鬼所嬈心生恐怖，是人覺已憶念夢中所夢之鬼。于意云何？夢中所見是實有不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中所見畢竟無鬼，何況怖也。是人但自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫眼睹色已，于舍處色妄生執著，生執著已作執著業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至命根欲盡臨死之時最後識滅，見先所作心想中現。大王！是人見已心生怖懼，自分業盡、異業現前。大王！如似夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅處、或生天人中。前識既滅生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦

【現代漢語翻譯】現代漢語譯本：如果沒有任何表象，就不會有愿求，也就沒有所謂的『無愿解脫門』（anabhogavimoksha-mukha，不執著于願望的解脫之門）。大王，一切法都具備三種解脫門（trini vimoksha-mukha，空、無相、無愿），與『空』（shunyata，空性）並行，是通往涅槃（nirvana，寂滅）的先決之道，遠離一切表象，遠離一切愿求。最終的涅槃境界，如同法界（dharma-dhatu，宇宙的真實本質）一樣確定，遍佈整個虛空。大王應當知道，諸根（indriya，眼、耳、鼻、舌、身、意）如同幻象，境界如同夢境。一切譬喻都應當這樣理解。大王，就像有人在夢中被鬼怪騷擾，心中產生恐懼。這個人醒來后回憶起夢中所見的鬼怪。你認為如何？夢中所見是真實存在的嗎？國王回答說：『不是的。』佛陀說：『大王，你認為如何？這個人把夢中所見執著地認為是真實的，這是明智的嗎？』國王回答說：『不是的，世尊。為什麼呢？夢中所見畢竟沒有鬼怪，更何況是恐懼呢？這個人只是自己徒勞，根本沒有真實的東西。』佛陀說：『大王，就像愚癡無知的凡夫，眼睛看到事物后，就對所見之物產生虛妄的執著，產生執著后就造作執著的行為，也就是身三、口四、意三種業。造作這些業后，這些業就消散了，這些業消散后，不會停留在東方，也不會停留在南西北方四維上下。這樣的業，直到生命即將結束，臨死時最後的意識消滅，會看到先前所作的業在心中顯現。大王，這個人看到後心中產生恐懼，知道自己的業已經結束，其他的業即將顯現。大王，就像從夢中醒來后回憶夢中的事情一樣。大王，最後的意識是主要的，因為業的因緣，這兩種因緣導致在投生時，意識最初產生，或者投生到地獄，或者投生到畜生，或者投生到閻魔羅界（yamaloka，死者的世界），或者投生到阿修羅（asura，非天）處，或者投生到天人中。前一個意識滅去，投生的意識產生，投生的相續心種類不會斷絕。大王，沒有一種法從今世到後世會產生或消滅，所作的業和所受的果報都不會消失，也沒有造業者，也沒有受報者。』

【English Translation】 English version: If there is no characteristic, then there is no desire, and thus no 'door of desireless liberation' (anabhogavimoksha-mukha). O Great King, all dharmas possess three doors of liberation (trini vimoksha-mukha), which are in accordance with 'emptiness' (shunyata), and are the prior path to nirvana (nirvana), being far from all characteristics and far from all desires. The ultimate realm of nirvana is as certain as the dharma-dhatu (the true nature of the universe), pervading the expanse of space. O Great King, you should know that the senses (indriya) are like illusions, and the realms are like dreams. All metaphors should be understood in this way. O Great King, it is like a person who, in a dream, is disturbed by a ghost and feels fear. When this person awakens, he remembers the ghost he saw in the dream. What do you think? Is what was seen in the dream real? The king replied, 'No, it is not.' The Buddha said, 'O Great King, what do you think? Is it wise for this person to cling to what he saw in the dream as real?' The king replied, 'No, it is not, O World Honored One. Why? Because there is ultimately no ghost in the dream, let alone fear. This person is only tiring himself, and there is nothing real at all.' The Buddha said, 'O Great King, it is like this: foolish and ignorant ordinary people, upon seeing forms with their eyes, falsely cling to the forms they see, and having clung, they create clinging actions, namely the three actions of the body, the four of speech, and the three of mind. Having created these actions, they then dissipate. After these actions dissipate, they do not remain in the east, nor do they remain in the south, west, north, or the four intermediate directions, or above or below. Such actions, until the life force is about to end, at the time of death when the final consciousness ceases, will see the actions previously done appear in the mind. O Great King, upon seeing this, the person feels fear, knowing that his own actions have ended and other actions are about to appear. O Great King, it is like remembering the events of a dream after waking up. O Great King, the final consciousness is the main one, and because of the karmic conditions, these two conditions cause the initial arising of consciousness during rebirth, either into hell, or into the animal realm, or into the realm of Yama (yamaloka), or into the place of the asuras (asura), or into the realm of gods and humans. When the previous consciousness ceases, the consciousness of rebirth arises, and the continuity of the mind's nature does not cease. O Great King, there is no dharma that arises or ceases from this life to the next, and the actions done and the fruits received are not lost, and there is no doer of actions, nor is there a receiver of retribution.'

無受報者。大王！彼后識滅時名為死數，若初識生名為生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受、受體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求。究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

大寶積經卷第七十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十四

北齊三藏那連提耶舍譯菩薩見實會第十六之十四六界差別品第二十五之二

「大王！如人夢中見於國中第一端正最勝女人，于彼女

【現代漢語翻譯】現代漢語譯本：沒有承受果報的人。大王！當后識（指臨終時的意識）滅去時，這稱為死亡；如果最初的意識產生，這稱為出生。大王！后識生起時，它不是從任何地方來的，當它滅去時，也沒有去往任何地方。當因緣產生時，它也不是從任何地方來的，當它滅去時，也沒有去往任何地方。當業產生時，它也不是從任何地方來的，當它滅去時，也沒有去往任何地方。死亡發生時，它也不是從任何地方來的，當它滅去時，也沒有去往任何地方。最初的意識產生時，它也不是從任何地方來的，當它滅去時，也沒有去往任何地方。出生也不是從任何地方來的，當它滅去時，也沒有去往任何地方。為什麼呢？因為它們的自性是空性的。后識、后識的體性是空的，因緣、因緣的體性是空的，業、業的體性是空的，死亡、死亡的體性是空的，最初的意識、最初的意識的體性是空的，感受、感受的體性是空的，世間、世間的體性是空的，涅槃、涅槃的體性是空的，生起、生起的體性是空的，壞滅、壞滅的體性是空的。大王！就是這樣，業和果報都不會消失，沒有造業的人，也沒有承受果報的人，這只是隨順世俗的說法，並非究竟的真理。大王應當知道，一切諸法都是空寂的，一切諸法的空性是空解脫門，空性中沒有空相，這稱為無相解脫門，如果沒有相，就沒有愿求，這稱為無愿解脫門。大王！一切法都具備這三種解脫門，與空性一同走向涅槃的道路，遠離了相，遠離了愿求。最終到達涅槃的境界，確定如同法界，周遍整個虛空。大王應當知道，諸根（眼、耳、鼻、舌、身、意）如同幻象，境界如同夢境。一切譬喻都應當這樣理解。大王！就像一個人在夢中看到一個國家裡最美麗、最出色的女人，對她產生...

【English Translation】 English version: There is no receiver of retribution. Great King! When the later consciousness (referring to the consciousness at the time of death) ceases, it is called death; if the initial consciousness arises, it is called birth. Great King! When the later consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When conditions arise, they do not come from anywhere, and when they cease, they do not go anywhere. When karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When death occurs, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because their self-nature is empty. The later consciousness, the nature of the later consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; feeling, the nature of feeling is empty; the world, the nature of the world is empty; nirvana, the nature of nirvana is empty; arising, the nature of arising is empty; ceasing, the nature of ceasing is empty. Great King! It is like this, karma and its retribution will not be lost, there is no doer of karma, and there is no receiver of retribution, this is just a conventional way of speaking, not the ultimate truth. Great King, you should know that all dharmas are empty and still, the emptiness of all dharmas is the door to emptiness liberation, in emptiness there is no mark of emptiness, this is called the door to signlessness liberation, if there is no mark, there is no desire, this is called the door to wishlessness liberation. Great King! All dharmas possess these three doors to liberation, walking the path to nirvana together with emptiness, being far from marks, being far from desires. Ultimately reaching the realm of nirvana, it is as certain as the dharma realm, pervading the entire space. Great King, you should know that the sense organs (eyes, ears, nose, tongue, body, mind) are like illusions, and the realms are like dreams. All metaphors should be understood in this way. Great King! Just like a person in a dream sees the most beautiful and outstanding woman in a country, and develops...

邊得聞微妙可愛音樂，彼人聞已以彼樂音而自娛樂受五欲樂。是人覺已，憶念夢中可愛音樂。于意云何？夢中所見是實有不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中所見最勝女人、可愛音樂畢竟是無，況五欲樂。是人但自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，見最勝女人及以音樂稱可其意心生執著，生執著已起于愛樂，既愛樂已生染著心，生染著已作染著業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生忙怖，自分業盡、異業現前。大王！如似夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅處、或生天人中。前識既滅生分識生，生分相續心種類不絕。大王！無有一法從於此世至於他世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名為死數，若初識生名為生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅

【現代漢語翻譯】現代漢語譯本：如果有人在睡夢中聽到美妙動聽的音樂，他聽了之後就沉浸在音樂的快樂中，享受著五欲之樂。當他醒來時，還會回憶起夢中那美妙的音樂。你認為如何？夢中所見是真實存在的嗎？國王回答說：『不是的。』佛陀說：『大王，你認為如何？如果這個人把夢中所見執著地認為是真實的，這是明智的嗎？』國王回答說：『不是的，世尊。為什麼呢？因為夢中所見的最美好的女人和美妙的音樂畢竟是虛無的，更何況是五欲之樂。這個人只是徒勞地疲憊，根本沒有任何真實的東西。』佛陀說：『大王，就像這樣，愚癡無知的凡夫，看到最美好的女人和音樂，就心生執著，產生愛戀，愛戀之後就產生染著之心，產生染著之心后就造作染著的行為，也就是身三、口四、意三種業。造作這些業之後，這些業就會消散，這些業消散后不會停留在東方，也不會停留在南西北方四維上下。這樣的業，直到臨死的時候，最後的意識消滅，會看到之前所作的業在心中顯現。大王，這個人看到這些後會感到驚慌恐懼，知道自己的業已經結束，其他的業即將顯現。大王，就像從夢中醒來回憶夢中的事情一樣。大王，最後的意識是主要的，因為業的因緣，這兩種因緣導致在投生之處，意識最初產生，可能會投生到地獄、畜生、閻魔羅界、阿修羅處，或者投生到天人之中。前一個意識滅去，投生的意識產生，投生的相續，心的種類不會斷絕。大王，沒有一種法是從這個世界到另一個世界而有生滅的，所作的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王，后一個意識滅去的時候叫做死數，如果最初的意識產生叫做生數。大王，后一個意識產生的時候沒有從哪裡來，當它滅去的時候也沒有到哪裡去。當因緣產生的時候也沒有從哪裡來，滅去的時候也沒有到哪裡去。』

【English Translation】 English version: If someone in a dream hears wonderful and lovely music, they are delighted by the sound and indulge in the pleasures of the five senses. When they wake up, they remember the lovely music from the dream. What do you think? Is what was seen in the dream real? The king replied, 'No, it is not.' The Buddha said, 'Great King, what do you think? If this person clings to what they saw in the dream as real, is that wise?' The king replied, 'No, it is not, World Honored One. Why? Because the most beautiful woman and the lovely music seen in the dream are ultimately unreal, let alone the pleasures of the five senses. This person is just tiring themselves out in vain, there is nothing real at all.' The Buddha said, 'Great King, it is just like this: foolish and ignorant ordinary people, upon seeing the most beautiful woman and music, become attached to them, giving rise to love. Having love, they develop a mind of attachment. Having a mind of attachment, they create actions of attachment, namely the three actions of body, four of speech, and three of mind. After creating these actions, they dissipate. After these actions dissipate, they do not remain in the east, nor do they remain in the south, west, north, or the four intermediate directions, or above or below. Such actions, until the moment of death when the final consciousness ceases, will appear in the mind as what was previously done. Great King, upon seeing this, the person will feel panic and fear, knowing that their karma is exhausted and other karma is about to manifest. Great King, it is like waking up from a dream and remembering the events of the dream. Great King, the final consciousness is the main one, and because of the conditions of karma, these two conditions cause the initial arising of consciousness in the place of rebirth, which may be in hell, as an animal, in the realm of Yama (閻魔羅界), in the realm of Asuras (阿修羅處), or among gods and humans. When the previous consciousness ceases, the consciousness of rebirth arises, the continuity of rebirth, the types of mind do not cease. Great King, there is no dharma that passes from this world to another world with arising and ceasing. The actions done and the karmic results received are not lost. There is no doer of actions, nor is there a receiver of results. Great King, the cessation of the final consciousness is called the number of death, and the arising of the initial consciousness is called the number of birth. Great King, when the final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When conditions arise, they do not come from anywhere, and when they cease, they do not go anywhere.'

時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受、受體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相是無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求。究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！耳聞惡聲，生於噁心。大王！如人夢中親愛別離，生大苦惱悲號啼哭，或離父母妻子所愛眷屬。是人覺已，憶念夢中親愛別離悲哭等事。于意云何？夢中所見是實有不？」

王言：「不也。」

佛言：「大王！于意云何？是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中所見親愛別離畢竟是無，何況悲泣。是人徒自疲勞，都無有實。」

【現代漢語翻譯】現代漢語譯本時間也無所謂到達之處。其業產生時也無所謂從何而來，消滅時也無所謂到達之處。死亡時也無所謂從何而來，消滅時也無所謂到達之處。最初的意識產生時也無所謂從何而來，消滅時也無所謂到達之處。其生命也無所謂從何而來，消滅時也無所謂到達之處。為什麼呢？因為自性是空寂的。那後來的意識、後來的意識的體性是空，緣、緣的體性是空，業、業的體性是空，死、死的體性是空，最初的意識、最初的意識的體性是空，感受、感受的體性是空，世間、世間的體性是空，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）、涅槃的體性是空，生起、生起的體性是空，壞滅、壞滅的體性是空。大王！是這樣的，業的果報都不會消失，沒有造業的人，也沒有承受果報的人，只是隨順世俗的說法而有，並非究竟的真理。大王應當知道，一切諸法都是空寂的，一切諸法是空的就是空解脫門，空而沒有空的相狀就是無相解脫門，如果沒有相狀就沒有愿求，這叫做無愿解脫門。像這樣，大王！一切法都具備這三種解脫門，與空性一同執行，是通往涅槃的先導，遠離一切相狀，遠離一切愿求。最終到達涅槃的境界，確定如同法界（Dharmadhatu，佛教術語，指一切諸法的本體），周遍整個虛空。大王應當知道，諸根（Indriya，佛教術語，指眼、耳、鼻、舌、身、意六種感覺器官）如同幻象，境界如同夢境。一切譬喻都應當這樣理解。大王！聽到惡聲，就會產生惡念。大王！就像有人在夢中與親愛的人分離，產生巨大的痛苦，悲傷哭泣，或者與父母、妻子、所愛的眷屬分離。這個人醒來后，回憶起夢中與親愛的人分離、悲傷哭泣等事。你認為如何？夢中所見是真實存在的嗎？國王說：『不是的。』佛說：『大王！你認為如何？這個人把夢中所見執著認為是真實的。這是有智慧嗎？』國王說：『不是的。世尊！為什麼呢？夢中所見的親愛分離畢竟是虛無的，何況悲傷哭泣。這個人只是徒勞地疲憊，根本沒有真實的存在。』

【English Translation】 English version Time also has nowhere to arrive. When its karma arises, it also has nowhere to come from, and when it ceases, it also has nowhere to arrive. When death occurs, it also has nowhere to come from, and when it ceases, it also has nowhere to arrive. When the initial consciousness arises, it also has nowhere to come from, and when it ceases, it also has nowhere to arrive. Its life also has nowhere to come from, and when it ceases, it also has nowhere to arrive. Why is this so? Because its self-nature is empty. That later consciousness, the nature of later consciousness is empty, conditions, the nature of conditions is empty, karma, the nature of karma is empty, death, the nature of death is empty, the initial consciousness, the nature of the initial consciousness is empty, feeling, the nature of feeling is empty, the world, the nature of the world is empty, Nirvana (the state of liberation from the cycle of birth and death), the nature of Nirvana is empty, arising, the nature of arising is empty, destruction, the nature of destruction is empty. Great King! It is like this, the karmic consequences of actions are not lost, there is no doer of actions, and there is no receiver of consequences, but they exist according to worldly conventions, not according to the ultimate truth. Great King should know that all dharmas are empty and still, that all dharmas are empty is the door to emptiness liberation, that emptiness without the appearance of emptiness is the door to signlessness liberation, and if there is no sign, there is no desire, which is called the door to wishlessness liberation. Like this, Great King! All dharmas possess these three doors to liberation, they operate together with emptiness, and are the precursors to Nirvana, being far from all appearances, and far from all desires. Ultimately reaching the realm of Nirvana, it is as certain as the Dharmadhatu (the realm of all dharmas), pervading the entire expanse of space. Great King should know that the senses (Indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind) are like illusions, and the realms are like dreams. All metaphors should be understood in this way. Great King! Hearing evil sounds gives rise to evil thoughts. Great King! It is like a person who, in a dream, is separated from a loved one, experiencing great suffering, sorrow, and weeping, or being separated from parents, wife, or beloved family members. When this person awakens, they recall the separation from loved ones, the sorrow, and the weeping in the dream. What do you think? Is what was seen in the dream real? The King said: 'No, it is not.' The Buddha said: 'Great King! What do you think? This person clings to what was seen in the dream as real. Is this wise?' The King said: 'No, it is not. World Honored One! Why is that? The separation from loved ones seen in the dream is ultimately unreal, let alone the sorrow and weeping. This person is merely tiring themselves out in vain, there is nothing real there.'

佛言：「大王！如是愚癡無聞凡夫，見聞惡聲而生執著，生執著已起不愛心，以不愛故生於瞋心，生瞋心故造作瞋業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生憂怖，自分業盡、異業現前。大王！如似夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中，前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名為死數，若初識生名為生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受、受體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大

【現代漢語翻譯】現代漢語譯本：佛陀說：『大王！像這樣愚癡無知、沒有聽聞佛法的凡夫，聽到不好的聲音就產生執著，產生執著后就生起不喜愛的心，因為不喜愛就生起嗔恨心，生起嗔恨心就造作嗔恨的業，也就是身的三種惡業、口的四種惡業、意的三種惡業。造作這些惡業后，這些業就立即消滅，這些業消滅后，不依附在東方，也不依附在南西北方、四維、上下任何方向。這樣的業，乃至臨死的時候，最後的心識消滅，會看到先前所作的業在心中顯現。大王！這個人看到這些景象后，心中產生憂愁和恐懼，知道自己的業報已盡，其他的業報即將出現。大王！這就像從夢中醒來后回憶夢中的事情一樣。大王！最後的心識是主要的，因為這個業的因緣，加上這兩個因緣，在投生之處，心識最初生起，或者投生到地獄，或者投生到畜生道，或者投生到閻魔羅界（Yama's realm），或者投生到阿修羅（Asura）道，或者投生到天人之中。前一個心識滅去後，投生的心識生起，投生的心識相續不斷，心識的種類不會斷絕。大王！沒有一種法是從今生到後世而有生滅的，所造作的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王！那個后一個心識滅去的時候，叫做死數；如果最初的心識生起，叫做生數。大王！那個后一個心識生起的時候，沒有從哪裡來，當它滅去的時候，也沒有到哪裡去。它的因緣生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的業生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。死亡的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。最初的心識生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的生起也沒有從哪裡來，滅去的時候，也沒有到哪裡去。為什麼呢？因為自性是空性的。那個后一個心識，后一個心識的體性是空性的；因緣，因緣的體性是空性的；業，業的體性是空性的；死亡，死亡的體性是空性的；最初的心識，最初的心識的體性是空性的；感受，感受的體性是空性的；世間，世間的體性是空性的；涅槃（Nirvana），涅槃的體性是空性的；生起，生起的體性是空性的；壞滅，壞滅的體性是空性的。』大王！

【English Translation】 English version: The Buddha said, 'Great King! Such foolish and ignorant ordinary people, who have not heard the Dharma, upon hearing unpleasant sounds, develop attachments. Having developed attachments, they give rise to dislike. Because of dislike, they give rise to anger. Having given rise to anger, they create karmic actions of anger, namely the three evil actions of the body, the four evil actions of speech, and the three evil actions of the mind. Having created these actions, they immediately cease. Having ceased, these actions do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, or above or below. Such actions, even until the time of death when the final consciousness ceases, will appear in the mind as the actions previously performed. Great King! When this person sees these things, their mind becomes worried and fearful, knowing that their own karma is exhausted and other karmic results are about to appear. Great King! It is like recalling the events of a dream after waking up. Great King! The final consciousness is the primary one. Because of the karmic causes, and these two conditions, at the place of rebirth, the initial consciousness arises, either being reborn in hell, or as an animal, or in the realm of Yama (Yama's realm), or as an Asura (Asura), or among gods and humans. After the previous consciousness ceases, the consciousness of rebirth arises. The consciousness of rebirth continues, and the types of consciousness do not cease. Great King! There is no dharma that passes from this life to the next that has arising and ceasing. The actions performed and the results received are not lost. There is no doer of actions, nor is there a receiver of results. Great King! When that final consciousness ceases, it is called the number of death. If the initial consciousness arises, it is called the number of birth. Great King! When that final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its arising does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its self-nature is empty. That final consciousness, the nature of the final consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; feeling, the nature of feeling is empty; the world, the nature of the world is empty; Nirvana (Nirvana), the nature of Nirvana is empty; arising, the nature of arising is empty; destruction, the nature of destruction is empty.' Great King!

王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！耳聞舍聲，起于舍相。大王！如人夢中聞不了句義聲，是人覺已憶念夢中所聞之聲。于意云何？夢中聞聲是實有不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有音聲可得，何況當有了義及不了義句。是人空自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，聞于舍聲而生執著，生執著已而生迷惑，生迷惑已造作癡業，所謂身三、口四、意三種業。造作業已便即謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。是人見已心生執著，自分業盡、異業現前。大王！如似夢覺念彼夢中不了句義之聲。大王！如是，最後識為主，彼業因緣故，以此二緣生分

【現代漢語翻譯】現代漢語譯本：國王啊！確實如此，業和果報都不會消失，雖然沒有實際的造業者和受報者，但這只是世俗的說法，並非究竟的真理。大王應當明白，一切諸法都是空寂的，一切諸法的空性就是空解脫門，空性中沒有空相稱為無相解脫門，如果無相，就沒有愿求，這稱為無愿解脫門。大王啊！一切法都具備這三種解脫門，與空性一同趨向涅槃，遠離一切相，遠離一切愿求，最終到達涅槃的境界，如同法界一樣確定，周遍整個虛空。大王應當明白，諸根就像幻象，境界就像夢境。一切譬喻都應當這樣理解。國王啊！耳朵聽到捨棄的聲音，就會產生捨棄的念頭。國王啊！就像有人在夢中聽到不明白意義的聲音，這個人醒來後會回憶起夢中聽到的聲音。你認為如何？夢中聽到的聲音是真實存在的嗎？國王回答說：『不是的。』佛陀說：『國王啊！你認為如何？這個人把夢中所執著的東西認為是真實的，這是明智的嗎？』國王回答說：『不是的。世尊！為什麼呢？因為夢中根本沒有聲音可以得到，更何況是有意義或沒有意義的句子。這個人只是白白地疲勞，根本沒有真實的東西。』佛陀說：『國王啊！就像這樣，愚癡無知的凡夫，聽到捨棄的聲音就產生執著，產生執著后就產生迷惑，產生迷惑后就造作愚癡的業，也就是身三業、口四業、意三業。造作這些業后，這些業就消滅了，這些業消滅后，不會停留在東方，也不會停留在南西北方、四維上下。這樣的業，直到臨死的時候，最後的意識消滅，之前所作的業會在心中顯現。這個人看到后，心中產生執著，認為自己的業已經結束，其他的業又顯現出來。國王啊！就像從夢中醒來后回憶夢中不明白意義的聲音一樣。國王啊！就是這樣，最後的意識是主要的，因為業的因緣，這兩種因緣導致了下一生的開始。』

【English Translation】 English version: O King! It is indeed so, the actions and their consequences are not lost, there is no doer of actions, nor a receiver of consequences, but it exists according to worldly conventions, not in the ultimate sense. O King, you should know that all dharmas (phenomena) are empty and still, the emptiness of all dharmas is the door to emptiness liberation, the absence of the mark of emptiness in emptiness is called the door to signlessness liberation, and if there is no sign, then there is no desire, which is called the door to wishlessness liberation. O King! All dharmas possess these three doors to liberation, they go together with emptiness towards Nirvana, away from all marks, away from all desires, ultimately reaching the realm of Nirvana, as certain as the realm of Dharma, pervading the expanse of space. O King, you should know that the sense organs are like illusions, and the realms of experience are like dreams. All metaphors should be understood in this way. O King! When the ear hears the sound of abandonment, it gives rise to the notion of abandonment. O King! It is like a person who hears a sound with unclear meaning in a dream, and after waking up, remembers the sound heard in the dream. What do you think? Is the sound heard in the dream real? The King replied: 'No, it is not.' The Buddha said: 'O King! What do you think? Is it wise for this person to cling to what was perceived in the dream as real?' The King replied: 'No, it is not. World Honored One! Why is that? Because there is no sound to be found in a dream, let alone meaningful or meaningless sentences. This person is just tiring themselves out for nothing, there is nothing real.' The Buddha said: 'O King! Just like that, ignorant and unlearned ordinary people, upon hearing the sound of abandonment, develop attachment, and having developed attachment, they become confused, and having become confused, they create foolish actions, namely the three actions of the body, the four actions of speech, and the three actions of the mind. After creating these actions, they cease to exist, and after ceasing to exist, they do not remain in the east, nor do they remain in the south, west, north, the four intermediate directions, or above or below. Such actions, until the time of death when the final consciousness ceases, the actions previously done appear in the mind. Upon seeing this, the person develops attachment, thinking that their own actions have ended, and other actions are appearing. O King! It is like waking up from a dream and remembering the sound with unclear meaning in the dream. O King! It is like this, the final consciousness is the main thing, because of the conditions of the actions, these two conditions lead to the beginning of the next life.'

之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名為死數，若初識生名為生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空，大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切諸法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！如人夢中以栴檀香

【現代漢語翻譯】現代漢語譯本：當心中最初的意識生起時，可能會投生到地獄、畜生道、閻魔羅界（地獄的統治者）、阿修羅（非天神）或者天人之中。前一意識滅去後，接受投生的意識便會產生，這種投生相續的意識種類不會斷絕。大王！沒有一種法是從今世到後世會產生或滅亡的，所造的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王！后一意識滅去時稱為死亡，最初的意識產生時稱為出生。大王！后一意識生起時沒有從哪裡來，滅去時也沒有到哪裡去。它的因緣產生時也沒有從哪裡來，滅去時也沒有到哪裡去。它的業產生時也沒有從哪裡來，滅去時也沒有到哪裡去。死亡時也沒有從哪裡來，滅去時也沒有到哪裡去。最初的意識產生時也沒有從哪裡來，滅去時也沒有到哪裡去。它的出生也沒有從哪裡來，滅去時也沒有到哪裡去。為什麼呢？因為自性是空性的。后一意識、后一意識的體性是空，因緣、因緣的體性是空，業、業的體性是空，死亡、死亡的體性是空，最初的意識、最初的意識的體性是空，投生、投生的體性是空，世間、世間的體性是空，涅槃、涅槃的體性是空，生起、生起的體性是空，壞滅、壞滅的體性是空。大王！就是這樣，所造的業和果報都不會消失，沒有造業的人，也沒有受報的人，但這只是隨順世俗的說法，並非究竟的真理。大王應當知道，一切諸法都是空寂的，一切諸法的空性是空解脫門，空性中沒有空相稱為無相解脫門，如果沒有相，就沒有愿求，稱為無愿解脫門。像這樣，大王！一切諸法都具備三種解脫門，與空性共同執行，是通往涅槃的先導，遠離了相，遠離了愿求，最終到達涅槃的境界，確定如法界，周遍虛空。大王應當知道，諸根如幻，境界如夢。一切譬喻都應當這樣理解。大王！比如有人在夢中用栴檀香

【English Translation】 English version: When the initial consciousness arises in the mind, it may be born in hell, as an animal, in the realm of Yama (the ruler of hell), as an Asura (a demigod), or among gods and humans. When the previous consciousness ceases, the consciousness that receives rebirth arises, and this continuous stream of consciousness does not cease. O King! There is no dharma that arises or ceases from this life to the next. The actions performed and the consequences received are not lost. There is no doer of actions, nor is there a receiver of consequences. O King! When the later consciousness ceases, it is called death; when the initial consciousness arises, it is called birth. O King! When the later consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when they cease, they do not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its nature is empty. The later consciousness, the nature of the later consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; Nirvana, the nature of Nirvana is empty; arising, the nature of arising is empty; ceasing, the nature of ceasing is empty. O King! Thus, the actions performed and the consequences received are not lost. There is no doer of actions, nor is there a receiver of consequences, but this is only according to conventional truth, not ultimate truth. O King, you should know that all dharmas are empty and still. The emptiness of all dharmas is the door to emptiness liberation. The absence of the mark of emptiness in emptiness is called the door to signlessness liberation. If there is no sign, then there is no desire, which is called the door to wishlessness liberation. Thus, O King! All dharmas possess the three doors to liberation, which operate together with emptiness, are the path leading to Nirvana, are far from signs, are far from desires, and ultimately reach the realm of Nirvana, which is determined as the realm of dharma, pervading the expanse of space. O King, you should know that the senses are like illusions, and the realms are like dreams. All metaphors should be understood in this way. O King! For example, if a person in a dream uses sandalwood incense

，或多摩羅葉香及諸種種餘香用涂己身。是人覺已，憶念夢中栴檀之香，及多摩羅葉香並餘香等。于意云何？如夢中所見，是實有不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有諸香，況涂其身。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，觸聞妙香便生愛著，生愛著已復更深樂，生深樂已起染著心，生染著已作染著業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！如似夢覺憶念夢中所聞諸香。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名為死數，若初識生名為生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅

【現代漢語翻譯】現代漢語譯本：或者用多摩羅葉香（一種香料）以及其他各種香塗抹自己身體。這個人醒來后，回憶起夢中旃檀（一種香木）的香味，以及多摩羅葉香和其他香料等。你認為如何？像夢中所見，那是真實存在的嗎？」國王說：「不是的。」「大王！你認為如何？這個人把夢中所執著的東西認為是真實的。這是有智慧嗎？」國王說：「不是的。世尊！為什麼呢？夢中畢竟沒有那些香，更何況塗抹在身上。這個人只是徒勞地疲憊，根本沒有真實的東西。」佛說：「大王！就像這樣，愚癡無知的凡夫，接觸到美妙的香氣就產生愛戀執著，產生愛戀執著后又更加深陷其中，深陷其中后就生起染著之心，生起染著之心后就造作染著之業，也就是身三、口四、意三種業。造作那些業后就立即消散，這些業消散后不依附於東方而存在，也不依附於南西北方四維上下而存在。這樣的業直到臨死的時候，最後意識消滅，看到先前所作的在心中顯現。大王！就像夢醒后回憶起夢中所聞的各種香氣。就像這樣，大王！最後意識為主導，因為那些業的因緣，憑藉這兩種因緣，在投生之處意識心最初生起，或者生於地獄、或者生於畜生、或者生於閻魔羅界（地獄），或者生於阿修羅（一種神道），或者生於天人之中。前一意識消滅后，接受投生的意識產生，投生的相續心種類不會斷絕。大王！沒有一種法從今世到後世是有生滅的，所見所作的業和所受的果報都不會消失，沒有造業者，也沒有受報者。大王！那個后意識消滅的時候稱為死數，如果最初意識產生稱為生數。大王！那個后意識產生的時候沒有從哪裡來，以及它消滅的時候也沒有到哪裡去。它的因緣產生的時候也沒有從哪裡來，消滅的時候也沒有到哪裡去。它的業產生的時候也沒有從哪裡來，消滅的時候也沒有到哪裡去。死亡的時候也沒有從哪裡來，消滅

【English Translation】 English version: Or having applied to their bodies the fragrance of Tamala leaves (a type of spice) and various other fragrances. When this person awakens, they recall the fragrance of sandalwood (a type of fragrant wood) in their dream, as well as the fragrance of Tamala leaves and other fragrances. What do you think? Is what was seen in the dream real?」 The king said, 「No, it is not.」「Great King! What do you think? Is it wise for this person to cling to what they experienced in the dream as real?」 The king said, 「No, it is not. World Honored One! Why is that? There are ultimately no fragrances in a dream, let alone applying them to one's body. This person is merely tiring themselves out in vain, there is nothing real.」 The Buddha said, 「Great King! Just like that, foolish and ignorant ordinary people, upon encountering wonderful fragrances, develop attachment and craving. Having developed attachment and craving, they become even more deeply engrossed. Having become deeply engrossed, they give rise to a mind of defilement. Having given rise to a mind of defilement, they create defiled karma, namely the three karmas of body, the four karmas of speech, and the three karmas of mind. Having created those karmas, they immediately vanish. These karmas, having vanished, do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, above, or below. Such karmas, until the time of death, when the final consciousness ceases, appear in the mind as what was previously done. Great King! It is like recalling the various fragrances heard in a dream after waking up. Just like that, Great King! The final consciousness is the primary factor, and because of the karmic conditions, with these two conditions, the consciousness mind initially arises in the place of rebirth, either in hell, or as an animal, or in the realm of Yama (hell), or as an Asura (a type of demigod), or among gods and humans. When the previous consciousness ceases, the consciousness of rebirth arises, and the continuity of the mind's nature is not broken. Great King! There is no dharma that arises and ceases from this life to the next. The karmas done and the fruits received are not lost. There is no doer of karma, nor is there a receiver of retribution. Great King! When that final consciousness ceases, it is called the number of death. If the initial consciousness arises, it is called the number of birth. Great King! When that final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When death occurs, it does not come from anywhere, and when it ceases

時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義也。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切諸法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王。如人夢中夢見死蛇死狗死人等尸系著于頸。是人覺已，憶念夢中所見死蛇死狗死人之尸，心生怖畏。大王！于意云何？如是夢中或以一尸系著于頸，是真實不？」

王言：「不也。世尊！」

佛言：「是人執于夢中所見之尸。寧為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有死蛇死狗死人之尸，況將繫頸。是人徒自疲勞，都無有實。」

佛言：「大王！如是無聞愚癡凡夫，既見臭惡而生執著，生執著已

【現代漢語翻譯】現代漢語譯本：時間也無所謂來去。最初的意識產生時也無所謂從哪裡來，消滅時也無所謂到哪裡去。它的產生也無所謂從哪裡來，消滅時也無所謂到哪裡去。為什麼呢？因為自性是空寂的。那之後的意識、之後的意識的本體是空，緣、緣的本體是空，業、業的本體是空，死亡、死亡的本體是空，最初的意識、最初的意識的本體是空，受生、受生的本體是空，世間、世間的本體是空，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）、涅槃的本體是空，生起、生起的本體是空，壞滅、壞滅的本體是空。大王！像這樣，業的果報都不會消失，沒有造業的人，也沒有受報的人，只是隨順世俗的說法而有，並非第一義諦。大王應當知道，一切諸法都是空寂的，一切諸法空就是空解脫門，空而無空相名為無相解脫門，如果無相則無愿求名為無愿解脫門。像這樣，大王！一切諸法都具備三種解脫門，與空性共同執行，是通往涅槃的先導，遠離於相、遠離愿求，最終到達涅槃的境界，確定如同法界，周遍虛空。大王應當知道，諸根（indriya，佛教術語，指眼、耳、鼻、舌、身、意六種感覺器官）如同幻象，境界如同夢境。一切譬喻都應當這樣理解。『大王，就像有人在夢中夢見死蛇、死狗、死人等屍體纏繞在脖子上。這個人醒來后，回憶起夢中所見的死蛇、死狗、死人的屍體，心中產生恐懼。大王！你認為如何？像這樣在夢中，或者用一個屍體纏繞在脖子上，這是真實的嗎？』國王說：『不是的，世尊！』佛說：『這個人執著于夢中所見的屍體，算是明智嗎？』國王說：『不是的，世尊！為什麼呢？夢中畢竟沒有死蛇、死狗、死人的屍體，更何況是纏繞在脖子上。這個人只是徒勞地自我疲憊，根本沒有真實的東西。』佛說：『大王！像這樣沒有聽聞佛法的愚癡凡夫，既見到臭惡的東西就產生執著，產生執著后

【English Translation】 English version: Time also has no coming or going. When the initial consciousness arises, it has no origin, and when it ceases, it has no destination. Its arising has no origin, and its ceasing has no destination. Why is this so? Because its self-nature is empty. That subsequent consciousness, the essence of subsequent consciousness is empty; conditions, the essence of conditions is empty; karma, the essence of karma is empty; death, the essence of death is empty; initial consciousness, the essence of initial consciousness is empty; rebirth, the essence of rebirth is empty; the world, the essence of the world is empty; Nirvana (the state of liberation from the cycle of birth and death), the essence of Nirvana is empty; arising, the essence of arising is empty; destruction, the essence of destruction is empty. Great King! In this way, the consequences of actions are not lost, there is no doer of actions, and there is no receiver of consequences, but it exists according to worldly conventions, not according to the ultimate truth. Great King, you should know that all dharmas are empty and still, the emptiness of all dharmas is the gate of emptiness liberation, emptiness without the appearance of emptiness is called the gate of signlessness liberation, and if there is no sign, then there is no desire, which is called the gate of wishlessness liberation. Thus, Great King! All dharmas possess the three gates of liberation, which operate together with emptiness, are the precursors to Nirvana, are far from appearances, far from desires, ultimately reach the realm of Nirvana, are as certain as the Dharma realm, and pervade the expanse of space. Great King, you should know that the senses (indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind) are like illusions, and the realms are like dreams. All metaphors should be understood in this way. 'Great King, it is like a person who dreams of dead snakes, dead dogs, dead people, and other corpses wrapped around their neck. When this person wakes up, they recall the dead snakes, dead dogs, and dead people they saw in the dream, and their heart becomes fearful. Great King! What do you think? Is it real that in such a dream, or with a corpse wrapped around the neck?' The king said, 'No, World Honored One!' The Buddha said, 'Is this person wise to cling to the corpse seen in the dream?' The king said, 'No, World Honored One! Why is that? Because there are ultimately no dead snakes, dead dogs, or dead people in the dream, let alone wrapped around the neck. This person is just tiring themselves out in vain, there is nothing real.' The Buddha said, 'Great King! Just like that, ignorant ordinary people who have not heard the Dharma, upon seeing something foul, develop attachment, and after developing attachment'

起不愛心，以不愛故生於瞋心，生瞋心故造作瞋業，所謂身三、口四、意三種業。造彼業已便即謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生厭惡，自分業盡、異業現前。大王！如似夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名為死數，若初識生名為生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故

【現代漢語翻譯】現代漢語譯本：不起愛戀之心，因為沒有愛戀，所以產生嗔恨之心。產生嗔恨心后，就會造作嗔恨的業，也就是身三業（殺生、偷盜、邪淫）、口四業（妄語、兩舌、惡口、綺語）和意三種業（貪、嗔、癡）。造作這些業之後，業力隨即消散，這些業力消散后，不會停留在東方，也不會停留在南西北方、四維和上下任何方向。這樣的業力，乃至臨死的時候，最後意識消滅時，會顯現出之前所作的種種心念。大王！這個人看到這些心念后，心中會感到厭惡，知道自己的業力已經耗盡，而其他的業力即將顯現。大王！這就像從夢中醒來后回憶夢中的事情一樣。大王！最後的意識是主導，因為這個業力的因緣，加上這兩種因緣，在投生之處，意識心最初生起，或者投生到地獄，或者投生到畜生，或者投生到閻魔羅界（餓鬼界），或者投生到阿修羅（非天），或者投生到天人之中。前一意識滅去後，受生的意識產生，受生的相續心念種類不會斷絕。大王！沒有一種法是從今世到後世而有生滅的，所作的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王！后一意識滅去的時候稱為死數，如果最初的意識產生，稱為生數。大王！后一意識生起的時候，沒有從哪裡來，當它滅去的時候，也沒有到哪裡去。它的因緣生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的業力生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。死亡的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。最初的意識生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的出生也沒有從哪裡來，滅去的時候，也沒有到哪裡去。為什麼呢？因為自性是空性的。后一意識，后一意識的體性是空，因緣，因緣的體性是空，業，業的體性是空，死亡，死亡的體性是空，最初的意識，最初的意識的體性是空，受生，受生的體性是空，世間，世間的體性是空，涅槃（寂滅），涅槃的體性是空，生起，生起的體性是空，壞滅，壞滅的體性是空。大王！就是這樣，所作的業和果報都不會消失，沒有造業的人，也沒有受報的人，只是隨順世俗的說法罷了。

【English Translation】 English version: Not arising from a loving heart, because of not having love, a hateful heart arises. Because a hateful heart arises, hateful karma is created, namely the three karmas of body (killing, stealing, sexual misconduct), the four karmas of speech (lying, divisive speech, harsh speech, idle chatter), and the three karmas of mind (greed, hatred, delusion). Having created these karmas, they immediately cease. When these karmas cease, they do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, or above or below. Such karmas, even until the time of death when the final consciousness ceases, the thoughts of what was previously done appear in the mind. Great King! When this person sees these thoughts, they feel disgust, knowing that their karma is exhausted and other karma is about to manifest. Great King! It is like waking from a dream and recalling the events of the dream. Great King! The final consciousness is the primary one, and because of the karmic conditions, with these two conditions, in the place of rebirth, the initial consciousness arises, either being born in hell, or being born as an animal, or being born in the realm of Yama (the realm of hungry ghosts), or being born as an Asura (demigod), or being born among gods and humans. When the previous consciousness ceases, the consciousness of rebirth arises, and the continuity of the mind's nature does not cease. Great King! There is no dharma that passes from this life to the next that has arising and ceasing. The karmas that are done and the fruits that are received are not lost. There is no doer of karma, nor is there a receiver of the results. Great King! When the final consciousness ceases, it is called the number of death. If the initial consciousness arises, it is called the number of birth. Great King! When the final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its self-nature is empty. The final consciousness, the nature of the final consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; Nirvana (extinction), the nature of Nirvana is empty; arising, the nature of arising is empty; ceasing, the nature of ceasing is empty. Great King! It is like this, the karmas that are done and the results are not lost. There is no doer of karma, nor is there a receiver of the results, but it is just following the conventional way of speaking.

有，非第一義也。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！如人夢中夢鼻根壞。是人覺已，憶念夢中所壞鼻根。于意云何？夢中所見，是實有不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有鼻根，況復壞也。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，見鼻根壞便生執著，生執著已起于恐懼，既恐懼已生染著心，生染著已作染著業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生忙怖，自分業盡、異業現前。大王！如似夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅受生分識生，生

【現代漢語翻譯】現代漢語譯本：有的，但不是第一義諦。大王應當知道，一切諸法都是空寂的，一切諸法空性是空解脫門，空性中沒有空相稱為無相解脫門，如果沒有相，就沒有愿求，稱為無愿解脫門。大王，一切法都具備這三種解脫門，與空性一同趨向涅槃，遠離一切相、遠離一切愿求，最終到達涅槃的境界，如同法界一樣確定，周遍整個虛空。大王應當知道，諸根如同幻象，境界如同夢境。一切譬喻都應當這樣理解。大王，比如有人在夢中夢見自己的鼻根壞了。這個人醒來后，回憶起夢中壞掉的鼻根。你認為如何？夢中所見，是真實存在的嗎？國王說：不是的。大王，你認為如何？這個人把夢中所見執著為真實。這是有智慧的表現嗎？國王說：不是的。世尊，為什麼呢？夢中根本沒有鼻根，更何況是壞掉呢。這個人只是徒勞地疲憊，根本沒有真實的東西。佛說：大王，就像這樣，愚癡無知的凡夫，看到鼻根壞了就產生執著，產生執著后就產生恐懼，既恐懼后就產生染著心，產生染著心后就造作染著業，也就是身三業、口四業、意三業。造作這些業后，這些業就消滅了，這些業消滅后，不依附在東方，也不依附在南西北方四維上下。這樣的業，直到臨死的時候，最後意識消滅，看到之前所作的業在心中顯現。大王，這個人看到后，心中產生慌亂和恐懼，知道自己的業報已盡，其他的業報即將顯現。大王，就像從夢中醒來回憶夢中的事情一樣。大王，最後的意識是主要的，因為這個業的因緣，加上這兩個因緣，在受生的時候，意識心最初生起，或者生到地獄，或者生到畜生，或者生到閻魔羅界，或者生到阿修羅，或者生到天人中。前一個意識滅去，受生的意識就生起，生到

【English Translation】 English version: There is, but it is not the ultimate meaning. Great King, you should know that all dharmas are empty and still. The emptiness of all dharmas is the door to emptiness liberation. The absence of an emptiness mark in emptiness is called the door to signlessness liberation. If there is no sign, then there is no desire, which is called the door to wishlessness liberation. Great King, all dharmas possess these three doors to liberation, which, together with emptiness, lead to Nirvana. They are far from all signs and far from all desires, ultimately reaching the realm of Nirvana, as certain as the Dharma realm, pervading the entire expanse of space. Great King, you should know that the sense organs are like illusions, and the realms are like dreams. All metaphors should be understood in this way. Great King, for example, if someone dreams that their nose is broken. After this person wakes up, they remember the broken nose in the dream. What do you think? Is what was seen in the dream real? The King said: No, it is not. Great King, what do you think? Is it wise for this person to cling to what they saw in the dream as real? The King said: No, it is not. World Honored One, why is that? There is no nose in the dream at all, let alone a broken one. This person is just tiring themselves out for nothing, there is nothing real. The Buddha said: Great King, just like that, foolish and ignorant ordinary people, upon seeing their nose broken, become attached. Having become attached, they develop fear. Having developed fear, they develop a mind of attachment. Having developed a mind of attachment, they create attached karma, namely the three karmas of body, four of speech, and three of mind. After creating these karmas, they cease to exist. After these karmas cease, they do not abide in the east, nor do they abide in the south, west, north, or the four intermediate directions, or above or below. Such karma, until the time of death, when the final consciousness ceases, the person sees the karma they created earlier appear in their mind. Great King, upon seeing this, the person's mind becomes flustered and fearful, knowing that their karma is exhausted and other karma is about to appear. Great King, it is like waking up from a dream and remembering the events of the dream. Great King, the final consciousness is the main one. Because of the cause and condition of this karma, and with these two conditions, at the time of rebirth, the initial consciousness arises, either in hell, or as an animal, or in the realm of Yama, or as an Asura, or among gods and humans. When the previous consciousness ceases, the consciousness of rebirth arises, being born into

分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義。大王！當知一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，識根如幻、境界如夢。一切譬喻當如是知。

「大王！如人夢中自身飢渴，得百味饌恣意而食。是人覺已，憶念夢中百味飲食。于意云何？是人所夢是真食不？」

王言：「不也。」

佛言：「大王！于意云何？

【現代漢語翻譯】現代漢語譯本心識的相續種類不斷延續。大王！沒有一種法是從今世到後世產生和消滅的，所做的業和所受的果報都不會消失，沒有造業者，也沒有受報者。大王！后識滅去時稱為進入死亡的範疇，如果初識產生則稱為進入出生的範疇。大王！后識生起時沒有從哪裡來，滅去時也沒有到哪裡去。業產生時也沒有從哪裡來，滅去時也沒有到哪裡去。死亡時也沒有從哪裡來，滅去時也沒有到哪裡去。初識產生時也沒有從哪裡來，滅去時也沒有到哪裡去。出生也沒有從哪裡來，滅去時也沒有到哪裡去。為什麼呢？因為自性是空性的。后識、后識的體性是空，緣、緣的體性是空，業、業的體性是空，死、死的體性是空，初識、初識的體性是空，受生、受生的體性是空，世間、世間的體性是空，涅槃、涅槃的體性是空，生起、生起的體性是空，壞滅、壞滅的體性是空。大王！就像這樣，所作業的果報都不會消失，沒有造業者，也沒有受報者，只是隨順世俗的說法而有，並非第一義諦。大王！應當知道一切諸法都是空寂的，一切諸法的空性是空解脫門，空性中沒有空相稱為無相解脫門，如果沒有相則沒有愿求稱為無愿解脫門。像這樣，大王！一切法都具備三種解脫門，與空性共同執行，是通往涅槃的先導，遠離於相、遠離愿求，最終到達涅槃的境界，確定如同法界，周遍虛空。大王應當知道，識根如同幻象，境界如同夢境。一切譬喻都應當這樣理解。

『大王！比如有人在夢中感到飢渴，得到了各種美味佳餚，盡情享用。這個人醒來后，回憶起夢中的各種美味飲食。你認為如何？這個人所夢到的食物是真實的食物嗎？』

國王說：『不是。』

佛說：『大王！你認為如何？』

【English Translation】 English version The kinds of consciousness continue without interruption. O Great King! There is not a single dharma that arises and ceases from this life to the next. The actions performed and the karmic retributions received are not lost. There is no doer of actions, nor is there a receiver of retributions. O Great King! When the later consciousness ceases, it is called entering the realm of death. If the initial consciousness arises, it is called entering the realm of birth. O Great King! When the later consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When death occurs, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Birth also does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because their self-nature is empty. The later consciousness, the nature of the later consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; being born, the nature of being born is empty; the world, the nature of the world is empty; nirvana, the nature of nirvana is empty; arising, the nature of arising is empty; ceasing, the nature of ceasing is empty. O Great King! In this way, the karmic retributions of actions are not lost. There is no doer of actions, nor is there a receiver of retributions. They exist only according to conventional truths, not according to the ultimate truth. O Great King! You should know that all dharmas are empty and still. The emptiness of all dharmas is the door to emptiness liberation. The absence of the appearance of emptiness in emptiness is called the door to signlessness liberation. If there is no sign, then there is no desire, which is called the door to wishlessness liberation. Thus, O Great King! All dharmas possess the three doors to liberation. They operate together with emptiness, are the precursors to nirvana, are far from appearances, are far from desires, ultimately reach the realm of nirvana, are as certain as the dharma realm, and pervade the expanse of space. O Great King, you should know that the sense faculties are like illusions, and the realms of experience are like dreams. All metaphors should be understood in this way.

『O Great King! For example, a person in a dream feels hungry and thirsty, and obtains various delicious foods, which they enjoy to their heart's content. When this person awakens, they remember the various delicious foods in the dream. What do you think? Is the food that this person dreamed of real food?』

The king said, 『No.』

The Buddha said, 『O Great King! What do you think?』

是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有飲食，況復食也。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，見百種食已心生執著，生執著已起貪樂心，既貪樂已心生染著，生染著已作染著業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生貪樂，自分業盡、異業現前。大王！如彼夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、

【現代漢語翻譯】現代漢語譯本：'如果有人把夢中執著的事物當作真實，這算是智慧嗎？' 國王回答：'不是的，世尊！為什麼呢？因為夢中根本沒有真實的飲食，更何況是吃東西呢。這個人只是徒勞地疲憊，沒有任何實際的收穫。' 佛陀說：'大王！就像這樣，愚癡無知的凡夫，看到各種各樣的食物後心中產生執著，產生執著后就生起貪戀的心，既已貪戀就心生染著，生起染著后就造作染著的業，也就是身三、口四、意三種業。造作這些業后，這些業就立即消散，這些業消散后，不依附於東方，也不依附於南西北方四維上下。這樣的業，乃至臨死的時候，最後意識消滅時，會看到先前所作的業在心中顯現。大王！這個人看到後心中生起貪戀，因為自己的業力耗盡，其他的業力顯現。大王！就像從夢中醒來后回憶夢中的事情一樣。大王！最後的意識是主導，因為這個業的因緣，以此二緣，在投生之處，意識心最初生起，或者生於地獄，或者生於畜生，或者生於閻魔羅界（Yama's realm），或者生於阿修羅（Asura），或者生於天人之中。前一個意識滅去，受生的意識生起，受生的相續，心的種類不會斷絕。大王！沒有一種法是從今世到後世而有生滅的，所作的業和所受的果報都不會失壞，沒有造業的人，也沒有受報的人。大王！那個后識滅去的時候，叫做進入死亡的行列，如果最初的意識生起，叫做進入出生的行列。大王！那個后識生起的時候，沒有從哪裡來，當它滅去的時候，也沒有到哪裡去。它的因緣生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的業生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。死亡的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。最初的意識生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的出生也沒有從哪裡來，滅去的時候，也沒有到哪裡去。為什麼呢？因為自性是空性的。那個后識，后識的體性是空的，因緣，因緣的體性是空的，業，'

【English Translation】 English version: 'If a person clings to what is dreamt as real, is this wisdom?' The king replied, 'No, World Honored One! Why is that? Because there is ultimately no food or drink in a dream, let alone eating. That person is merely tiring themselves out, without any real gain.' The Buddha said, 'Great King! Just like that, foolish and ignorant ordinary people, upon seeing various kinds of food, develop attachment in their minds. Having developed attachment, they give rise to a craving heart. Having craved, their minds become stained. Having become stained, they create stained karma, namely the three actions of body, four of speech, and three of mind. Having created these karmas, they immediately dissipate. Having dissipated, these karmas do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, or above or below. Such karma, even until the time of death, when the final consciousness ceases, one sees the previously created karma appear in the mind. Great King! Upon seeing this, the person's mind gives rise to craving, because their own karma is exhausted, and other karma manifests. Great King! It is like recalling the events of a dream after waking up. Great King! The final consciousness is the primary one, and because of the karmic conditions, with these two conditions, at the place of rebirth, the initial consciousness arises, either in hell, or as an animal, or in Yama's realm, or as an Asura, or among gods and humans. When the previous consciousness ceases, the consciousness of rebirth arises, the continuity of rebirth, the types of mind do not cease. Great King! There is no dharma that comes from this life to the next that has arising and ceasing. The karma created and the retribution received are not lost. There is no creator of karma, nor is there a receiver of retribution. Great King! When that final consciousness ceases, it is called entering the count of death. If the initial consciousness arises, it is called entering the count of birth. Great King! When that final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is that? Because its self-nature is empty. That final consciousness, the nature of the final consciousness is empty, conditions, the nature of conditions is empty, karma,'

業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義。大王！當知一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！如人夢中為饑所逼，遇得苦瓠並拘奢得子及纴婆子等而便食之。是人覺已，念于夢中所食苦瓠子等。于意云何？是人所夢是真食苦瓠以不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂為實便生瞋恚。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有苦瓠及拘奢得子等，況復食也。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，夢為饑所逼心生執著，生執著已作執著業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心

【現代漢語翻譯】現代漢語譯本：業的自性是空，死亡的自性是空，初識的自性是空，受生的自性是空，世間的自性是空，涅槃的自性是空，生起的自性是空，壞滅的自性是空。大王！像這樣，業和果報都不會消失，沒有造業的人，也沒有受報的人，只是隨順世俗的說法而有，並非究竟的真理。大王！應當知道一切諸法都是空寂的，一切諸法空就是空解脫門，空而沒有空的相狀叫做無相解脫門，如果沒有相狀就沒有愿求叫做無愿解脫門。像這樣，大王！一切法都具備這三種解脫門，與空性一同執行，是通往涅槃的先導，遠離一切相狀，遠離一切愿求，最終到達涅槃的境界，確定如同法界一樣，周遍整個虛空。大王應當知道，諸根就像幻象，境界就像夢境。一切譬喻都應當這樣理解。大王！比如有人在夢中被飢餓所逼迫，遇到苦瓠（葫蘆的一種）和拘奢得子（一種植物的果實）以及纴婆子（一種植物的果實）等就吃了。這個人醒來后，回想夢中所吃的苦瓠子等。你認為如何？這個人夢中所吃的是真的吃了苦瓠嗎？國王說：『不是的。』佛說：『大王！你認為如何？這個人夢中執著認為是真實的，就生起嗔恨。這是有智慧嗎？』國王說：『不是的。世尊！為什麼呢？夢中根本沒有苦瓠和拘奢得子等，更何況是吃呢。這個人只是徒勞地疲憊，根本沒有真實的東西。』佛說：『大王！就像這樣，愚癡無知的凡夫，在夢中被飢餓所逼迫，心中產生執著，產生執著后就造作執著的業，也就是身三、口四、意三種業。造作這些業后就立即消滅，這些業消滅后不依附在東方，也不依附在南西北方四維上下。像這樣的業，乃至臨死的時候，最後的心識消滅，看到先前所造作的業。』

【English Translation】 English version: The nature of karma is emptiness, the nature of death is emptiness, the nature of initial consciousness is emptiness, the nature of rebirth is emptiness, the nature of the world is emptiness, the nature of nirvana is emptiness, the nature of arising is emptiness, the nature of destruction is emptiness. Great King! Thus, karmic actions and their consequences are not lost, there is no doer of karma, nor is there a receiver of consequences, but they exist according to worldly conventions, not in the ultimate sense. Great King! You should know that all dharmas are empty and still, the emptiness of all dharmas is the gate of emptiness liberation, emptiness without the appearance of emptiness is called the gate of signlessness liberation, and if there is no appearance, there is no desire, which is called the gate of wishlessness liberation. Thus, Great King! All dharmas possess these three gates of liberation, they proceed together with emptiness, they are the path leading to nirvana, they are far from all appearances, far from all desires, ultimately reaching the realm of nirvana, as certain as the dharma realm, pervading the expanse of space. Great King, you should know that the sense faculties are like illusions, and the realms of experience are like dreams. All metaphors should be understood in this way. Great King! For example, a person in a dream is compelled by hunger, and encounters bitter gourds (a type of gourd), kusha-fruit (a type of plant fruit), and nimba-fruit (a type of plant fruit), and then eats them. After this person awakens, he recalls the bitter gourds and other things he ate in the dream. What do you think? Did this person truly eat bitter gourds in the dream? The King said: 'No, he did not.' The Buddha said: 'Great King! What do you think? If this person, in the dream, clings to the idea that it was real and then becomes angry, is this wise?' The King said: 'No, it is not. World Honored One! Why is that? In the dream, there are ultimately no bitter gourds or kusha-fruit, let alone eating them. This person is just tiring himself out for nothing, there is nothing real.' The Buddha said: 'Great King! Just like that, foolish and ignorant ordinary people, compelled by hunger in a dream, develop attachments in their minds, and having developed attachments, they create the karma of attachment, namely the three actions of body, the four actions of speech, and the three actions of mind. Having created these karmas, they immediately cease, and these karmas, having ceased, do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, or above or below. Such karmas, even until the time of death, when the final consciousness ceases, they see the karmas they had previously created.'

想中現。大王！是人見已心生妄想，自分業盡、異業現前。大王！如彼夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義也。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離

【現代漢語翻譯】現代漢語譯本：大王！這是因為人們看到之後心中產生虛妄的想法，認為自己這一世的業力已經結束，而其他的業力即將顯現。大王！這就像一個人從夢中醒來后回憶夢中的事情一樣。大王！最後的意識是主要的，由於這種業力的因緣，在這兩種因緣的交匯處，意識心開始產生，或者投生到地獄，或者投生到畜生道，或者投生到閻魔羅界（Yama's realm），或者投生到阿修羅道（Asura），或者投生到天人之中。前一個意識滅去，接受投生的意識產生，投生的過程相續不斷，心識的種類不會斷絕。大王！沒有一種法是從今世到後世會產生或滅亡的，所做的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王！后一個意識滅去的時候，稱為進入死亡的行列，如果最初的意識產生，稱為進入出生的行列。大王！后一個意識產生的時候，沒有從哪裡來，當它滅去的時候，也沒有到哪裡去。它的因緣產生的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的業產生的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。死亡的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。最初的意識產生的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的出生也沒有從哪裡來，滅去的時候，也沒有到哪裡去。為什麼呢？因為它們的自性是空寂的。后一個意識，后一個意識的體性是空，因緣，因緣的體性是空，業，業的體性是空，死亡，死亡的體性是空，最初的意識，最初的意識的體性是空，受生，受生的體性是空，世間，世間的體性是空，涅槃（Nirvana），涅槃的體性是空，產生，產生的體性是空，壞滅，壞滅的體性是空。大王！就是這樣，所造的業和果報都不會消失，沒有造業的人，也沒有受報的人，只是隨順世俗的說法而有，並非是第一義諦。大王應當知道，一切諸法都是空寂的，一切諸法空，就是空解脫門，空而沒有空的相狀，稱為無相解脫門，如果沒有相狀，就沒有愿求，稱為無愿解脫門。像這樣，大王！一切法都具備三種解脫門，與空性共同執行，是通往涅槃的先決條件，遠離一切相狀，遠離一切執著。

【English Translation】 English version: Great King! It is because people, having seen this, give rise to deluded thoughts, thinking that their karma from this life is exhausted, and that other karma is about to manifest. Great King! It is like someone waking from a dream and recalling the events of the dream. Great King! The final consciousness is primary, and due to the karmic conditions, at the juncture of these two conditions, the mind of consciousness first arises, either being born into hell, or being born into the animal realm, or being born into Yama's realm, or being born into the Asura realm, or being born among gods and humans. When the previous consciousness ceases, the consciousness that receives rebirth arises, and the process of rebirth continues without interruption, the types of consciousness never ceasing. Great King! There is no dharma that arises or ceases from this life to the next; the karma performed and the retribution received are not lost. There is no doer of karma, nor is there a receiver of retribution. Great King! When the final consciousness ceases, it is called entering the count of death; if the initial consciousness arises, it is called entering the count of birth. Great King! When the final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because their self-nature is empty. The final consciousness, the nature of the final consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; Nirvana, the nature of Nirvana is empty; arising, the nature of arising is empty; destruction, the nature of destruction is empty. Great King! It is like this, the karma performed and the retribution received are not lost. There is no doer of karma, nor is there a receiver of retribution, but it exists according to conventional truth, not according to the ultimate truth. Great King, you should know that all dharmas are empty and still. The emptiness of all dharmas is the door to emptiness liberation; emptiness without the appearance of emptiness is called the door to signlessness liberation; if there is no sign, then there is no seeking, which is called the door to wishlessness liberation. Thus, Great King! All dharmas possess the three doors to liberation, which operate together with emptiness, and are the prerequisite path to Nirvana, being far from all appearances, far from all attachments.

愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！如人夢中夢舌根壞。是人覺已，憶念夢中舌根毀敗。于意云何？是人所夢是真壞不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂實壞。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有舌根，況復壞也。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，見舌根壞心生執著，生執著已生不愛心，生不愛已作染著業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生怖懼，自分業盡、異業現前。大王！如彼夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於此世至於他世而有生滅，見所作業及受異報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生

【現代漢語翻譯】現代漢語譯本：愿求證得究竟的涅槃境界（涅槃界：佛教術語，指超越生死輪迴的解脫境界），達到絕對真理的法界（法界：佛教術語，指宇宙萬法的本體和境界），遍及整個虛空。大王應當知道，諸根（諸根：指眼、耳、鼻、舌、身、意六種感覺器官）如同幻象，境界如同夢境。一切譬喻都應當這樣理解。『大王！比如有人在夢中夢見自己的舌根壞了。這個人醒來后，回憶起夢中舌根毀壞的情景。你認為如何？這個人夢中所見的舌根毀壞是真的嗎？』國王說：『不是真的。』『大王！你認為如何？這個人夢中執著地認為舌根真的壞了，這是有智慧的表現嗎？』國王說：『不是的。世尊！為什麼呢？因為夢中根本沒有真實的舌根，更何況是毀壞呢。這個人只是徒勞地自我疲憊，根本沒有真實的事情發生。』佛說：『大王！就像這樣，愚癡無知的凡夫，見到舌根壞了就心生執著，產生執著后就生起厭惡之心，產生厭惡之心后就造作染污的業，也就是身三業（身三業：指殺生、偷盜、邪淫三種行為）、口四業（口四業：指妄語、兩舌、惡口、綺語四種語言行為）、意三種業（意三業：指貪、嗔、癡三種心理活動）。造作這些業后，這些業就會消散滅亡，這些業滅亡后不會停留在東方，也不會停留在南西北方四維上下。這樣的業，乃至臨死的時候，最後意識滅亡時，會看到先前所作的業在心中顯現。大王！這個人看到這些業后，心中會產生恐懼，知道自己的業報已盡，其他的業報即將顯現。大王！就像做夢的人醒來后回憶夢中的事情一樣。大王！最後的意識是主導，因為業的因緣，這兩種因緣導致在投生之處，意識心最初生起，或者投生到地獄、或者投生到畜生、或者投生到閻魔羅界（閻魔羅界：佛教術語，指地獄或餓鬼道）、或者投生到阿修羅（阿修羅：佛教術語，指一種非天非人的神道眾生）、或者投生到天人之中。前一個意識滅亡后，投生時的意識產生，投生的相續心念不會斷絕。大王！沒有一個法是從這個世界到另一個世界而有生滅的，所作的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王！后一個意識滅亡時，稱為進入死亡的行列，如果最初的意識產生，稱為進入出生的行列。大王！后一個意識產生時，沒有從哪裡來，當它滅亡時，也沒有到哪裡去。它的緣起』

【English Translation】 English version: May I seek to attain the ultimate realm of Nirvana (Nirvana: a Buddhist term referring to the state of liberation beyond the cycle of birth and death), to reach the absolute truth of the Dharma realm (Dharma realm: a Buddhist term referring to the essence and realm of all phenomena in the universe), pervading the entire space. O Great King, you should know that the sense organs (sense organs: referring to the six sense organs of eyes, ears, nose, tongue, body, and mind) are like illusions, and the realms are like dreams. All metaphors should be understood in this way. 'O Great King! For example, if someone dreams that their tongue root is broken. When this person wakes up, they recall the scene of their tongue root being destroyed in the dream. What do you think? Is the destruction of the tongue root that this person saw in the dream real?' The king said, 'It is not real.' 'O Great King! What do you think? If this person in the dream clings to the idea that their tongue root is really broken, is this a sign of wisdom?' The king said, 'No, it is not. O World Honored One! Why is that? Because there is no real tongue root in the dream, let alone its destruction. This person is just tiring themselves out in vain, and nothing real has happened.' The Buddha said, 'O Great King! Just like that, ignorant and unenlightened ordinary people, upon seeing their tongue root broken, become attached to it, and after becoming attached, they develop a feeling of aversion. After developing aversion, they create defiled karma, which is the three karmas of the body (three karmas of the body: referring to the three actions of killing, stealing, and sexual misconduct), the four karmas of speech (four karmas of speech: referring to the four actions of lying, divisive speech, harsh speech, and idle chatter), and the three karmas of the mind (three karmas of the mind: referring to the three mental activities of greed, anger, and ignorance). After creating these karmas, they will dissipate and perish. After these karmas perish, they will not remain in the east, nor will they remain in the south, west, north, or the four intermediate directions, or above or below. Such karma, even until the time of death, when the final consciousness perishes, will see the karma they have previously created appear in their mind. O Great King! When this person sees these karmas, they will feel fear, knowing that their karmic retribution is exhausted, and other karmic retributions are about to appear. O Great King! It is like a person who wakes up from a dream and recalls the events of the dream. O Great King! The final consciousness is the dominant one, and because of the karmic conditions, these two conditions cause the initial arising of consciousness in the place of rebirth, either being reborn in hell, or as an animal, or in the realm of Yama (Yama realm: a Buddhist term referring to the hell or hungry ghost realm), or as an Asura (Asura: a Buddhist term referring to a type of demigod), or among gods and humans. After the previous consciousness perishes, the consciousness at the time of rebirth arises, and the continuity of the mind in rebirth will not cease. O Great King! There is no dharma that comes from this world to another world and has birth and death. The karma that has been created and the karmic retribution that is received will not disappear. There is no creator of karma, nor is there a receiver of retribution. O Great King! When the latter consciousness perishes, it is called entering the ranks of death. If the initial consciousness arises, it is called entering the ranks of birth. O Great King! When the latter consciousness arises, it does not come from anywhere, and when it perishes, it does not go anywhere. Its arising from conditions』

時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義也。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！猶如夢中自睹國中最勝之女共相抱持。是人覺已，憶念夢中所得細觸。于意云何？是人所夢是真實不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂真實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有此女，況受細觸。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫見可意色，眼見

【現代漢語翻譯】現代漢語譯本：時間生起時沒有來處，滅去時也沒有去處。業產生時沒有來處，滅去時也沒有去處。死亡時沒有來處，滅去時也沒有去處。最初的意識產生時沒有來處，滅去時也沒有去處。生命產生時沒有來處，滅去時也沒有去處。為什麼呢？因為它們的自性是空性的。後來的意識、後來的意識的體性是空，緣、緣的體性是空，業、業的體性是空，死亡、死亡的體性是空，最初的意識、最初的意識的體性是空，受生、受生的體性是空，世間、世間的體性是空，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）、涅槃的體性是空，生起、生起的體性是空，壞滅、壞滅的體性是空。大王！像這樣，業的果報都不會失壞，沒有造業的人，也沒有承受果報的人，只是隨順世俗的說法而有，並非第一義諦（Paramartha，佛教術語，指最高的真理）。大王應當知道，一切諸法都是空寂的，一切諸法的空性是空解脫門，空性中沒有空相稱為無相解脫門，如果沒有相，就沒有愿求，稱為無愿解脫門。像這樣，大王！一切法都具備三種解脫門，與空性共同執行，是通往涅槃的先導，遠離於相、遠離愿求，最終到達涅槃的境界，確定如同法界（Dharmadhatu，佛教術語，指一切法的本體），周遍虛空。大王應當知道，諸根（Indriya，佛教術語，指眼、耳、鼻、舌、身、意六種感覺器官）如同幻象，境界如同夢境。一切譬喻都應當這樣理解。『大王！就像在夢中，自己看到國內最美麗的女子，與她相擁。這個人醒來后，回憶起夢中得到的細微觸感。你認為如何？這個人所夢見的是真實的嗎？』國王說：『不是真實的。』『大王！你認為如何？這個人把夢境執著為真實。這是有智慧嗎？』國王說：『不是的。世尊！為什麼呢？夢中根本沒有這個女子，更何況是感受細微的觸感。這個人只是徒勞地疲憊，根本沒有真實的東西。』佛說：『大王！就像這樣，愚癡無聞的凡夫看到可意的顏色，眼睛看到

【English Translation】 English version: Time has no origin when it arises, and no destination when it ceases. Karma has no origin when it arises, and no destination when it ceases. Death has no origin when it arises, and no destination when it ceases. The initial consciousness has no origin when it arises, and no destination when it ceases. Life has no origin when it arises, and no destination when it ceases. Why is this so? Because their inherent nature is empty. Subsequent consciousness, the nature of subsequent consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; initial consciousness, the nature of initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; Nirvana (the state of liberation from the cycle of death and rebirth), the nature of Nirvana is empty; arising, the nature of arising is empty; decay, the nature of decay is empty. Great King! In this way, the karmic consequences are not lost, there is no doer of karma, and no receiver of consequences, but they exist according to conventional truth, not according to ultimate truth (Paramartha, the highest truth). Great King, you should know that all dharmas (phenomena) are empty and still, the emptiness of all dharmas is the door to emptiness liberation, the absence of the appearance of emptiness in emptiness is called the door to signlessness liberation, and if there is no sign, there is no desire, which is called the door to wishlessness liberation. Thus, Great King! All dharmas possess the three doors to liberation, which operate together with emptiness, are the precursors to Nirvana, are far from signs, far from desires, ultimately reach the realm of Nirvana, are as certain as the Dharmadhatu (the realm of all phenomena), and pervade the expanse of space. Great King, you should know that the senses (Indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind) are like illusions, and the realms are like dreams. All metaphors should be understood in this way. 『Great King! It is like in a dream, one sees the most beautiful woman in the kingdom and embraces her. When this person awakens, they recall the subtle touch they experienced in the dream. What do you think? Is what this person dreamed real?』 The king said, 『It is not real.』『Great King! What do you think? Is it wise for this person to cling to the dream as if it were real?』 The king said, 『It is not. World Honored One! Why is that? There is no such woman in the dream, let alone the experience of subtle touch. This person is just tiring themselves out in vain, there is nothing real.』 The Buddha said, 『Great King! Just like that, foolish and ignorant ordinary people see a pleasing color, and their eyes see』

色已心生執著，生執著已起于愛慾，起愛慾已生染著心，生染著已作染著業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生愛喜，自分業盡、異業現前。大王！如彼夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於此世至於他世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是作業果報皆不失壞，無有作業者、無

【現代漢語翻譯】現代漢語譯本：當對色產生執著時，執著產生后就會生起愛慾，愛慾生起后就會產生染著心，染著心產生后就會造作染著的業，也就是身的三種業、口的四種業、意的三種業。造作這些業后，它們會立即消散，這些業消散后不會停留在東方，也不會停留在南西北方、四維、上下任何方向。這樣的業，直到臨死時最後意識消滅，之前所作的業會在心中顯現。大王！這個人看到這些業後會心生喜愛，認為自己的業已經結束，而其他的業即將顯現。大王！就像從夢中醒來后回憶夢中的事情一樣。大王！最後的意識是主導，因為這個業的因緣，以及這兩個因緣，在投生之處，意識心最初生起，或者投生到地獄，或者投生到畜生道，或者投生到閻魔羅界（Yama's realm），或者投生到阿修羅（Asura），或者投生到天人之中。前一個意識滅去後，投生的意識產生，投生的相續心種類不會斷絕。大王！沒有一種法是從這個世界到另一個世界而有生滅的，所作的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王！后一個意識滅去時，稱為進入死亡的行列，如果最初的意識產生，稱為進入出生的行列。大王！后一個意識生起時，沒有從哪裡來，當它滅去時，也沒有到哪裡去。它的因緣生起時，也沒有從哪裡來，滅去時也沒有到哪裡去。它的業生起時，也沒有從哪裡來，滅去時也沒有到哪裡去。死亡時也沒有從哪裡來，滅去時也沒有到哪裡去。最初的意識生起時也沒有從哪裡來，滅去時也沒有到哪裡去。它的出生也沒有從哪裡來，滅去時也沒有到哪裡去。為什麼呢？因為自性是空性的。后一個意識、后一個意識的體性是空性的，因緣、因緣的體性是空性的，業、業的體性是空性的，死亡、死亡的體性是空性的，最初的意識、最初的意識的體性是空性的，受生、受生的體性是空性的，世間、世間的體性是空性的，涅槃（Nirvana）、涅槃的體性是空性的，生起、生起的體性是空性的，壞滅、壞滅的體性是空性的。大王！這樣，所作的業和果報都不會消失，沒有造業的人，也沒有受報的人。 English version: When attachment arises towards form, with attachment arising, desire arises; with desire arising, a mind of defilement arises; with defilement arising, defiled karma is created, namely the three karmas of body, the four of speech, and the three of mind. Having created these karmas, they immediately cease. Having ceased, these karmas do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, or above or below. Such karma, until the final consciousness ceases at the time of death, the karma previously done appears in the mind. O King! Upon seeing this, the person feels joy, thinking that their karma is exhausted and other karma is about to appear. O King! It is like recalling the events of a dream after waking up. O King! The final consciousness is the primary one, and because of the causal conditions of this karma, and these two conditions, at the place of rebirth, the initial consciousness arises, either in hell, or as an animal, or in the realm of Yama (Yama's realm), or as an Asura (Asura), or among gods and humans. When the previous consciousness ceases, the consciousness of rebirth arises, and the continuity of the mind's kind is not broken. O King! There is no dharma that passes from this world to another with arising and ceasing. The karma done and the results received are not lost. There is no doer of karma, nor is there a receiver of results. O King! When the final consciousness ceases, it is called entering the count of death. If the initial consciousness arises, it is called entering the count of birth. O King! When the final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its nature is empty. The final consciousness, the nature of the final consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; Nirvana (Nirvana), the nature of Nirvana is empty; arising, the nature of arising is empty; destruction, the nature of destruction is empty. O King! Thus, the karma done and the results are not lost. There is no doer of karma, nor is there a receiver of results.

【English Translation】 When attachment arises towards form, with attachment arising, desire arises; with desire arising, a mind of defilement arises; with defilement arising, defiled karma is created, namely the three karmas of body, the four of speech, and the three of mind. Having created these karmas, they immediately cease. Having ceased, these karmas do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, or above or below. Such karma, until the final consciousness ceases at the time of death, the karma previously done appears in the mind. O King! Upon seeing this, the person feels joy, thinking that their karma is exhausted and other karma is about to appear. O King! It is like recalling the events of a dream after waking up. O King! The final consciousness is the primary one, and because of the causal conditions of this karma, and these two conditions, at the place of rebirth, the initial consciousness arises, either in hell, or as an animal, or in the realm of Yama (Yama's realm), or as an Asura (Asura), or among gods and humans. When the previous consciousness ceases, the consciousness of rebirth arises, and the continuity of the mind's kind is not broken. O King! There is no dharma that passes from this world to another with arising and ceasing. The karma done and the results received are not lost. There is no doer of karma, nor is there a receiver of results. O King! When the final consciousness ceases, it is called entering the count of death. If the initial consciousness arises, it is called entering the count of birth. O King! When the final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its nature is empty. The final consciousness, the nature of the final consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; Nirvana (Nirvana), the nature of Nirvana is empty; arising, the nature of arising is empty; destruction, the nature of destruction is empty. O King! Thus, the karma done and the results are not lost. There is no doer of karma, nor is there a receiver of results.

有受報者，但隨世俗故有，非第一義也。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

大寶積經卷第七十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十五

北齊三藏那連提耶舍譯菩薩見實會第十六之十五六界差別品第二十五之三

「大王！如人夢中自持熱銅鍱纏被其身。是人覺已，憶念夢中所被銅葉。于意云何？是人所夢是真實不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂真實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有銅葉，況以衣身。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，見恐懼事心生執著，生執著已起于怖畏，起怖畏已作怖畏業，謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生忙懼，自

【現代漢語翻譯】現代漢語譯本：有承受果報的，但這只是隨順世俗的說法，並非究竟的真理。大王應當知道，一切諸法都是空寂的，一切諸法的空性是空解脫門，空性中沒有空相稱為無相解脫門，如果沒有相，就沒有愿求，稱為無愿解脫門。大王，一切法都具備這三種解脫門，與空性一同趨向涅槃，是涅槃的先導，遠離一切相，遠離一切愿求，最終到達涅槃的境界，如同法界一樣確定，周遍整個虛空。大王應當知道，諸根（眼、耳、鼻、舌、身、意）如同幻象，境界如同夢境。一切譬喻都應當這樣理解。

現代漢語譯本：『大王！比如有人在夢中自己拿著熱銅片纏繞在身上。這個人醒來后，回憶夢中被銅片纏繞的情景。你認為如何？這個人所夢見的是真實的嗎？』

王說：『不是真實的。』

『大王！你認為如何？這個人把夢中所見執著為真實。這是有智慧嗎？』

王說：『不是的。世尊！為什麼呢？夢中畢竟沒有銅片，更何況用它來覆蓋身體。這個人只是徒勞地疲憊，根本沒有真實的東西。』

佛說：『大王！就像愚癡無知的凡夫，看到恐懼的事情就心生執著，產生執著后就生起怖畏，生起怖畏后就造作怖畏的業，也就是身三業、口四業、意三業。造作這些業后，這些業就消散滅亡，這些業滅亡后，不會停留在東方，也不會停留在南西北方四維上下。這樣的業，直到臨死的時候，最後意識消滅，會看到先前所作的業在心中顯現。大王！這個人看到后，心中驚慌恐懼，自己

【English Translation】 English version: There are those who receive retribution, but this is according to worldly conventions, not the ultimate truth. O Great King, you should know that all dharmas (phenomena) are empty and still. The emptiness of all dharmas is the door to emptiness liberation. The absence of an emptiness aspect within emptiness is called the door to signlessness liberation. If there is no sign, then there is no desire, which is called the door to wishlessness liberation. O Great King, all dharmas possess these three doors to liberation. They proceed together with emptiness towards nirvana, being the path to nirvana, away from all signs, away from all desires, ultimately reaching the realm of nirvana, as certain as the dharma realm, pervading the entire expanse of space. O Great King, you should know that the sense organs (eye, ear, nose, tongue, body, mind) are like illusions, and the realms of experience are like dreams. All metaphors should be understood in this way.

English version: 'O Great King! For example, a person in a dream takes hot copper sheets and wraps them around their body. After this person awakens, they recall the scene of being wrapped in copper sheets in the dream. What do you think? Is what this person dreamed real?'

The king said: 'It is not real.'

'O Great King! What do you think? This person clings to what they saw in the dream as real. Is this wise?'

The king said: 'It is not. O World Honored One! Why is that? There are ultimately no copper sheets in the dream, let alone using them to cover the body. This person is just tiring themselves out in vain, there is nothing real at all.'

The Buddha said: 'O Great King! Just like foolish and ignorant ordinary people, when they see fearful things, they become attached in their minds. After attachment arises, they develop fear. After fear arises, they create fearful karma, which is the three karmas of body, four of speech, and three of mind. After creating these karmas, they dissipate and vanish. After these karmas vanish, they do not remain in the east, nor do they remain in the south, west, north, the four intermediate directions, or above or below. Such karma, until the time of death, when the final consciousness ceases, will appear in the mind as the actions previously done. O Great King! After seeing this, the person becomes alarmed and fearful, and they'

分業盡、異業現前。大王！如彼夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天中、或生人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義也。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法

【現代漢語翻譯】現代漢語譯本：舊的業力結束，新的業力顯現。大王！就像從夢中醒來回憶夢中的事情一樣。大王！最後的意識是主要的，由於那個業力的因緣，憑藉這兩種因緣，在生命開始的時刻，意識心最初生起，或者生於地獄，或者生於畜生道，或者生於閻魔羅界（掌管地獄的鬼神），或者生於阿修羅（非天神），或者生於天界，或者生於人間。前一個意識滅去，受生的意識產生，生命相續，心的種類不會斷絕。大王！沒有一種法從今世到後世會產生或滅亡，所做的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王！那個后一個意識滅去時，稱為進入死亡的範疇，如果最初的意識產生，稱為進入出生的範疇。大王！那個后一個意識生起時，沒有從哪裡來，當它滅去時，也沒有到哪裡去。它的因緣產生時，也沒有從哪裡來，滅去時，也沒有到哪裡去。它的業產生時，也沒有從哪裡來，滅去時，也沒有到哪裡去。死亡時，也沒有從哪裡來，滅去時，也沒有到哪裡去。最初的意識產生時，也沒有從哪裡來，滅去時，也沒有到哪裡去。它的出生也沒有從哪裡來，滅去時，也沒有到哪裡去。為什麼呢？因為自性是空性的。那個后一個意識，后一個意識的體性是空的，因緣，因緣的體性是空的，業，業的體性是空的，死亡，死亡的體性是空的，最初的意識，最初的意識的體性是空的，受生，受生的體性是空的，世間，世間的體性是空的，涅槃（佛教的最高境界），涅槃的體性是空的，生起，生起的體性是空的，壞滅，壞滅的體性是空的。大王！就是這樣，所做的業和果報都不會消失，沒有造業的人，也沒有受報的人，只是隨順世俗的說法而有，不是第一義諦的真理。大王應當知道，一切諸法都是空寂的，一切諸法是空，這是空解脫門，空而無空相，稱為無相解脫門，如果沒有相，就沒有愿求，稱為無愿解脫門。像這樣，大王！一切法都具備三種解脫門，與空性共同執行，是通往涅槃的先導，遠離於相，遠離愿求，最終到達涅槃的境界，必定符合佛法。 English version: The old karma ends, and different karma manifests. Great King! It's like waking from a dream and recalling the events in the dream. Great King! The final consciousness is primary, and due to the causal conditions of that karma, with these two conditions, at the moment of the beginning of life, the consciousness mind initially arises, either in hell, or in the animal realm, or in the realm of Yama (the god of death), or in the Asura realm (demigods), or in the heavens, or in the human realm. When the previous consciousness ceases, the consciousness of rebirth arises, and the continuity of life, the types of mind, do not cease. Great King! There is no dharma that arises or ceases from this life to the next, the actions performed and the karmic results received are not lost, there is no doer of actions, nor is there a receiver of results. Great King! When that final consciousness ceases, it is called entering the realm of death, and if the initial consciousness arises, it is called entering the realm of birth. Great King! When that final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its self-nature is empty. That final consciousness, the nature of the final consciousness is empty, conditions, the nature of conditions is empty, karma, the nature of karma is empty, death, the nature of death is empty, the initial consciousness, the nature of the initial consciousness is empty, rebirth, the nature of rebirth is empty, the world, the nature of the world is empty, Nirvana (the highest state in Buddhism), the nature of Nirvana is empty, arising, the nature of arising is empty, destruction, the nature of destruction is empty. Great King! It is like this, the actions performed and the karmic results are not lost, there is no doer of actions, nor is there a receiver of results, but it exists according to conventional truth, not the ultimate truth. Great King, you should know that all dharmas are empty and still, all dharmas are empty, this is the door of emptiness liberation, emptiness without the appearance of emptiness is called the door of signlessness liberation, if there is no sign, then there is no desire, this is called the door of wishlessness liberation. Like this, Great King! All dharmas possess the three doors of liberation, they operate together with emptiness, they are the precursor to Nirvana, they are far from signs, far from desires, ultimately reaching the realm of Nirvana, and are certainly in accordance with the Dharma.

【English Translation】 The old karma ends, and different karma manifests. Great King! It's like waking from a dream and recalling the events in the dream. Great King! The final consciousness is primary, and due to the causal conditions of that karma, with these two conditions, at the moment of the beginning of life, the consciousness mind initially arises, either in hell, or in the animal realm, or in the realm of Yama (the god of death), or in the Asura realm (demigods), or in the heavens, or in the human realm. When the previous consciousness ceases, the consciousness of rebirth arises, and the continuity of life, the types of mind, do not cease. Great King! There is no dharma that arises or ceases from this life to the next, the actions performed and the karmic results received are not lost, there is no doer of actions, nor is there a receiver of results. Great King! When that final consciousness ceases, it is called entering the realm of death, and if the initial consciousness arises, it is called entering the realm of birth. Great King! When that final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its self-nature is empty. That final consciousness, the nature of the final consciousness is empty, conditions, the nature of conditions is empty, karma, the nature of karma is empty, death, the nature of death is empty, the initial consciousness, the nature of the initial consciousness is empty, rebirth, the nature of rebirth is empty, the world, the nature of the world is empty, Nirvana (the highest state in Buddhism), the nature of Nirvana is empty, arising, the nature of arising is empty, destruction, the nature of destruction is empty. Great King! It is like this, the actions performed and the karmic results are not lost, there is no doer of actions, nor is there a receiver of results, but it exists according to conventional truth, not the ultimate truth. Great King, you should know that all dharmas are empty and still, all dharmas are empty, this is the door of emptiness liberation, emptiness without the appearance of emptiness is called the door of signlessness liberation, if there is no sign, then there is no desire, this is called the door of wishlessness liberation. Like this, Great King! All dharmas possess the three doors of liberation, they operate together with emptiness, they are the precursor to Nirvana, they are far from signs, far from desires, ultimately reaching the realm of Nirvana, and are certainly in accordance with the Dharma.

界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！如人夢中見身根壞不覺諸觸。是人覺已，憶念夢中敗壞之相。于意云何？是人所夢是真實不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂為實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有身根，況敗壞也。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，自見身根敗壞心生執著，生執著已起恐怖心，起恐怖心已作恐怖業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生怖懼，自分業盡、異業現前。大王！如彼夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天中、或生人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、無有受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦

【現代漢語翻譯】現代漢語譯本：界限，遍佈虛空。大王應當知道，諸根就像幻覺，境界如同夢境。一切譬喻都應當這樣理解。『大王！比如有人在夢中看見自己的身體器官損壞，感覺不到任何觸覺。這個人醒來后，回憶起夢中身體損壞的樣子。你認為如何？這個人所夢見的是真實的嗎？』國王說：『不是真實的。』『大王！你認為如何？這個人把夢中所見執著地認為是真實的。這是有智慧的表現嗎？』國王說：『不是的。世尊！為什麼呢？夢中根本沒有身體器官，更何況是損壞呢。這個人只是徒勞地自我疲憊，根本沒有真實的東西。』佛說：『大王！就像這樣，愚癡無知的凡夫，看見自己的身體器官損壞，心中產生執著，產生執著后就生起恐懼心，生起恐懼心后就造作恐懼的業，也就是身三、口四、意三種業。造作這些業后，這些業就立即消散，這些業消散后，不依附於東方而存在，也不依附於南西北方四維上下而存在。這樣的業，乃至臨死的時候，最後意識消滅，看見先前所作的業在心中顯現。大王！這個人看見後心中產生恐懼，認為自己的業報已盡，其他的業報即將顯現。大王！就像那個人從夢中醒來回憶夢中的事情一樣。大王！最後的意識是主要的，因為業的因緣，憑藉這兩種因緣，在投生之處，意識心最初產生，或者投生到地獄，或者投生到畜生，或者投生到閻魔羅界（Yama's realm），或者投生到阿修羅（Asura），或者投生到天界，或者投生到人間。前一個意識滅去，受生時的意識產生，受生的相續，心識的種類不會斷絕。大王！沒有一種法從今世到後世會產生或消滅，所造作的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王！那個后一個意識滅去的時候，叫做進入死亡的行列，如果最初的意識產生，叫做進入出生的行列。大王！那個后一個意識產生的時候，沒有從哪裡來，當它滅去的時候，也沒有到哪裡去。它因緣產生的時候，也』

【English Translation】 English version: The boundaries, pervade the expanse of space. Great King, you should know that the sense faculties are like illusions, and the realms of experience are like dreams. All metaphors should be understood in this way. 'Great King! For example, a person in a dream sees their body's organs damaged and feels no sensation. When this person awakens, they recall the damaged state in the dream. What do you think? Is what this person dreamed real?' The king said, 'It is not real.' 'Great King! What do you think? If this person clings to what they saw in the dream as real, is that wise?' The king said, 'No, it is not. World Honored One! Why is that? In a dream, there are no bodily organs at all, let alone damaged ones. This person is just tiring themselves out in vain, there is nothing real there.' The Buddha said, 'Great King! Just like that, foolish and ignorant ordinary people, seeing their own bodily organs damaged, develop attachment in their minds. Having developed attachment, they give rise to fear. Having given rise to fear, they create fearful karma, namely the three actions of body, four of speech, and three of mind. Having created these karmas, they immediately cease to exist. Having ceased to exist, these karmas do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, or above or below. Such karma, even until the time of death, when the final consciousness ceases, they see the karma they previously created appear in their mind. Great King! Having seen this, the person's mind becomes fearful, thinking that their karma is exhausted and other karma is about to manifest. Great King! It is like a person waking from a dream and recalling the events of the dream. Great King! The final consciousness is the primary one, and because of the karmic conditions, with these two conditions, at the place of rebirth, the initial consciousness arises, either being reborn in hell, or as an animal, or in Yama's realm (閻魔羅界), or as an Asura (阿修羅), or in the heavens, or as a human. When the previous consciousness ceases, the consciousness of rebirth arises, the continuity of rebirth, the types of consciousness do not cease. Great King! There is no dharma that arises or ceases from this life to the next. The karma created and the results experienced are not lost. There is no creator of karma, nor is there a receiver of results. Great King! When that final consciousness ceases, it is called entering the count of death. If the initial consciousness arises, it is called entering the count of birth. Great King! When that final consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When it arises due to conditions, it also'

無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義也。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！如人夢中夢見幻師幻作五欲，自見己身與彼圍繞共相娛樂。是人覺已不見五欲，便憶夢中五欲之樂。于意云何？是人所夢是真實不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂真實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有幻師，況復幻作五欲遞相娛樂。是人徒自疲勞，都無有實。」

佛言：「大王。如是愚癡無聞凡夫，見是幻

【現代漢語翻譯】現代漢語譯本：

無所從來，滅時也無所去。其業產生時也無所從來，滅時也無所去。最初的意識產生時也無所從來，滅時也無所去。它的產生也無所從來，滅時也無所去。為什麼呢？因為自性是空寂的。那之後的意識、后識的體性是空，緣、緣的體性是空，業、業的體性是空，死、死的體性是空，最初的意識、最初意識的體性是空，受生、受生的體性是空，世間、世間的體性是空，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）、涅槃的體性是空，生起、生起的體性是空，壞滅、壞滅的體性是空。大王！是這樣的，業的果報都不會消失，沒有造業的人，也沒有承受果報的人，只是隨順世俗的說法而有，並非究竟的真理。大王應當知道，一切諸法都是空寂的，一切諸法空就是空解脫門，空而無空相名為無相解脫門，如果沒有相則沒有愿求名為無愿解脫門。像這樣，大王！一切法都具備三種解脫門，與空性共同執行，是通往涅槃的先導，遠離於相、遠離愿求，最終到達涅槃的境界，確定如同法界（Dharmadhatu，佛教術語，指一切諸法的總和），周遍整個虛空。大王應當知道，諸根（Indriya，佛教術語，指眼、耳、鼻、舌、身、意六種感覺器官）如同幻象，境界如同夢境。一切譬喻都應當這樣理解。

『大王！比如有人在夢中夢見幻術師變出五欲（Kama，佛教術語，指色、聲、香、味、觸五種慾望），自己看到自己被這些五欲圍繞，共同享樂。這個人醒來后，看不到五欲，卻回憶起夢中五欲的快樂。你認為如何？這個人所夢見的是真實的嗎？』

國王說：『不是真實的。』

『大王！你認為如何？這個人把夢境執著認為是真實的。這是有智慧嗎？』

國王說：『不是的。世尊！為什麼呢？夢中畢竟沒有幻術師，更何況變出五欲互相娛樂。這個人只是徒勞地疲憊，根本沒有真實。』

佛說：『大王。像這樣愚癡無知的凡夫，看到這幻象』 English version:

It does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its arising does not come from anywhere, and its ceasing does not go anywhere. Why is that? Because its self-nature is empty. The subsequent consciousness, the nature of the subsequent consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; Nirvana (Nirvana, Buddhist term referring to the state of liberation from the cycle of birth and death), the nature of Nirvana is empty; arising, the nature of arising is empty; destruction, the nature of destruction is empty. O King! It is like this, the karmic consequences of actions are not lost, there is no doer of actions, and there is no receiver of consequences, but it exists according to worldly conventions, not according to the ultimate truth. O King, you should know that all dharmas (Dharma, Buddhist term referring to the teachings of the Buddha) are empty and still, the emptiness of all dharmas is the gate of emptiness liberation, emptiness without the appearance of emptiness is called the gate of signlessness liberation, and if there is no sign, then there is no desire, which is called the gate of wishlessness liberation. Like this, O King! All dharmas possess the three gates of liberation, which operate together with emptiness, are the precursors to Nirvana, are far from appearances, far from desires, ultimately reach the realm of Nirvana, are as certain as the Dharmadhatu (Dharmadhatu, Buddhist term referring to the totality of all phenomena), and pervade the entire expanse of space. O King, you should know that the senses (Indriya, Buddhist term referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) are like illusions, and the realms are like dreams. All metaphors should be understood in this way.

'O King! For example, a person in a dream dreams of a magician conjuring up the five desires (Kama, Buddhist term referring to the five desires of form, sound, smell, taste, and touch), and sees himself surrounded by these five desires, enjoying themselves together. When this person wakes up, he does not see the five desires, but remembers the pleasure of the five desires in the dream. What do you think? Is what this person dreamed of real?'

The king said, 'It is not real.'

'O King! What do you think? This person clings to the dream as if it were real. Is this wise?'

The king said, 'No. O World Honored One! Why is that? In the dream, there is ultimately no magician, let alone the conjuring of the five desires for mutual enjoyment. This person is just tiring himself out in vain, there is no reality at all.'

The Buddha said, 'O King. Like this, foolish and ignorant ordinary people, seeing this illusion'

【English Translation】 It does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its arising does not come from anywhere, and its ceasing does not go anywhere. Why is that? Because its self-nature is empty. The subsequent consciousness, the nature of the subsequent consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; Nirvana (Nirvana, Buddhist term referring to the state of liberation from the cycle of birth and death), the nature of Nirvana is empty; arising, the nature of arising is empty; destruction, the nature of destruction is empty. O King! It is like this, the karmic consequences of actions are not lost, there is no doer of actions, and there is no receiver of consequences, but it exists according to worldly conventions, not according to the ultimate truth. O King, you should know that all dharmas (Dharma, Buddhist term referring to the teachings of the Buddha) are empty and still, the emptiness of all dharmas is the gate of emptiness liberation, emptiness without the appearance of emptiness is called the gate of signlessness liberation, and if there is no sign, then there is no desire, which is called the gate of wishlessness liberation. Like this, O King! All dharmas possess the three gates of liberation, which operate together with emptiness, are the precursors to Nirvana, are far from appearances, far from desires, ultimately reach the realm of Nirvana, are as certain as the Dharmadhatu (Dharmadhatu, Buddhist term referring to the totality of all phenomena), and pervade the entire expanse of space. O King, you should know that the senses (Indriya, Buddhist term referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) are like illusions, and the realms are like dreams. All metaphors should be understood in this way. 'O King! For example, a person in a dream dreams of a magician conjuring up the five desires (Kama, Buddhist term referring to the five desires of form, sound, smell, taste, and touch), and sees himself surrounded by these five desires, enjoying themselves together. When this person wakes up, he does not see the five desires, but remembers the pleasure of the five desires in the dream. What do you think? Is what this person dreamed of real?' The king said, 'It is not real.' 'O King! What do you think? This person clings to the dream as if it were real. Is this wise?' The king said, 'No. O World Honored One! Why is that? In the dream, there is ultimately no magician, let alone the conjuring of the five desires for mutual enjoyment. This person is just tiring himself out in vain, there is no reality at all.' The Buddha said, 'O King. Like this, foolish and ignorant ordinary people, seeing this illusion'

師幻作五欲心生執著，生執著已起于愛重，起愛重已生染著心，生染著已作染著業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生愛著，自分業盡、異業現前。大王！如彼夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是，作業果報皆悉不壞，無有作業者、無有受報者，但隨世俗故有

，非第一義。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！如人夢中夢見大水漂盪，己身妻子眷屬既見漂已，心生無量種種憂惱。是人覺已，憶念夢中為水所漂憂苦之事。于意云何？是人所夢是真實不？」

王言：「不也。」

佛言：「大王！是人所夢執謂真實。是為智不？」

王言：「不也。世尊！何以故？夢中畢竟無有大水，況復漂盪生大憂惱。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，見水漂盪心生執著，生執著已其心不喜，心不喜故作不喜業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生忙怖，自分業盡、異業現前。大王！如彼夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或

【現代漢語翻譯】現代漢語譯本：並非第一義。大王應當知道，一切諸法都是空寂的，一切諸法的空性是空解脫門（sunyata vimoksha-mukha，指通過認識空性而獲得的解脫），空無空相稱為無相解脫門（animitta vimoksha-mukha，指超越一切相狀的解脫），若無相則無愿求稱為無愿解脫門（apranihita vimoksha-mukha，指沒有願望的解脫）。大王，一切法都具備這三種解脫門，與空性共同執行，是通往涅槃的先導，遠離一切相狀，遠離一切愿求，最終到達涅槃的境界，如同法界一樣確定，周遍整個虛空。大王應當知道，諸根（indriya，指眼、耳、鼻、舌、身、意六種感官）如幻，境界（vishaya，指感官所接觸的對象）如夢。一切譬喻都應當這樣理解。『大王！比如有人在夢中夢見大水漂流，自己和妻子眷屬都被水漂走，心中產生無量種種憂愁煩惱。這個人醒來后，回憶起夢中被水漂流的憂苦之事。你認為如何？這個人所夢見的是真實的嗎？』國王說：『不是真實的。』佛說：『大王！這個人把夢中所見執著認為是真實的。這是有智慧嗎？』國王說：『不是的。世尊！為什麼呢？夢中畢竟沒有真實的大水，更何況被水漂流而產生巨大的憂愁煩惱。這個人只是徒勞地疲憊，根本沒有真實的事情。』佛說：『大王！就像這樣，愚癡無知的凡夫，見到水漂流就心生執著，產生執著后內心不喜悅，內心不喜悅就造作不喜悅的業，也就是身三業、口四業、意三業。造作這些業后，這些業就消散滅亡，這些業滅亡后，不依附在東方，也不依附在南西北方四維上下。這樣的業，乃至臨死的時候，最後意識滅亡，看到先前所作的業在心中顯現。大王！這個人看到後心中驚慌恐懼，知道自己的業報已盡，其他的業報即將顯現。大王！就像那個人從夢中醒來后回憶夢中的事情一樣。大王！最後的意識是主導，因為業的因緣，憑藉這兩種因緣，在投生之處，意識心最初生起，或者生在地獄，或者生在畜生道，或者生在閻魔羅界（Yamaraja，指閻羅王所統治的境界），或者生在阿修羅道（Asura，指非天道），或者生在人道，或者生在天道。』

【English Translation】 English version: It is not the primary meaning. Great King, you should know that all dharmas (phenomena) are empty and still. The emptiness of all dharmas is the door to emptiness liberation (sunyata vimoksha-mukha), the absence of emptiness and non-emptiness is called the door to signlessness liberation (animitta vimoksha-mukha), and if there is no sign, then there is no desire, which is called the door to wishlessness liberation (apranihita vimoksha-mukha). Great King, all dharmas possess these three doors to liberation, which operate together with emptiness, are the precursors to Nirvana, are far from all signs, far from all desires, and ultimately reach the realm of Nirvana, as certain as the Dharma realm, pervading the entire expanse of space. Great King, you should know that the sense faculties (indriya) are like illusions, and the sense objects (vishaya) are like dreams. All metaphors should be understood in this way. 『Great King! For example, a person dreams of being swept away by a great flood, and sees his wife and family being swept away, causing him immeasurable sorrow and distress. When this person awakens, he remembers the suffering of being swept away by the water in the dream. What do you think? Is what this person dreamed real?』 The King said, 『It is not real.』 The Buddha said, 『Great King! This person clings to what he saw in the dream as real. Is this wisdom?』 The King said, 『No, it is not. World Honored One! Why is that? In the dream, there is ultimately no real great flood, let alone being swept away and experiencing great sorrow and distress. This person is just tiring himself out in vain, there is nothing real.』 The Buddha said, 『Great King! Just like that, ignorant and unlearned ordinary people, upon seeing water sweeping away, develop attachment, and after developing attachment, their minds become displeased. Because their minds are displeased, they create displeasing karma, namely the three actions of body, four of speech, and three of mind. After creating these karmas, they dissipate and cease to exist. After these karmas cease, they do not abide in the east, nor do they abide in the south, west, north, four intermediate directions, above or below. Such karma, until the time of death, when the final consciousness ceases, the person sees the karma he previously created appear in his mind. Great King! Upon seeing this, the person becomes alarmed and fearful, knowing that his own karmic retribution is exhausted, and other karmic retributions are about to appear. Great King! Just like that person who awakens from a dream and remembers the events of the dream. Great King! The final consciousness is the primary one, and because of the karmic conditions, with these two conditions, in the place of rebirth, the consciousness mind first arises, either in hell, or in the animal realm, or in the realm of Yamaraja, or in the Asura realm, or in the human realm, or in the heavenly realm.』

生天中人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。初識生時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是作業果報皆不失壞，無有作業者、無有受報者，但隨世俗故有，非第一義也。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。

「大王！如人夢中自見己身飲酒惛醉無所覺知，不識罪福善惡尊卑優劣。是人覺已，憶念夢中飲酒

【現代漢語翻譯】現代漢語譯本：在天界或人間，前一期的意識消滅后，新的受生意識產生，受生意識相續不斷，心識的種類也不會斷絕。大王！沒有一種法是從今世到後世會產生或消滅的，所造的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王！后一期的意識消滅時，稱為進入死亡的範疇；如果初期的意識產生，則稱為進入出生的範疇。大王！后一期的意識生起時，沒有從哪裡來，當它消滅時，也沒有到哪裡去。它的因緣生起時，也沒有從哪裡來，消滅時也沒有到哪裡去。它的業產生時，也沒有從哪裡來，消滅時也沒有到哪裡去。死亡時也沒有從哪裡來，消滅時也沒有到哪裡去。初期的意識產生時，也沒有從哪裡來，消滅時也沒有到哪裡去。它的出生也沒有從哪裡來，消滅時也沒有到哪裡去。為什麼呢？因為自性是空寂的。后一期的意識，其體性是空的；因緣，其體性是空的；業，其體性是空的；死亡，其體性是空的；初期的意識，其體性是空的；受生，其體性是空的；世間，其體性是空的；涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），其體性是空的；生起，其體性是空的；壞滅，其體性是空的。大王！像這樣，所造的業和果報都不會消失，沒有造業的人，也沒有受報的人，這只是隨順世俗的說法，並非第一義諦。大王應當知道，一切諸法都是空寂的，一切諸法的空性是空解脫門，空性中沒有空相，稱為無相解脫門，如果沒有相，就沒有愿求，稱為無愿解脫門。像這樣，大王！一切法都具備三種解脫門，與空性共同執行，是通往涅槃的先導，遠離於相，遠離愿求，最終到達涅槃的境界，確定如法界（Dharmadhatu，指一切法的本體），周遍虛空。大王應當知道，諸根（Indriya，指眼、耳、鼻、舌、身、意六種感覺器官）如幻，境界如夢。一切譬喻都應當這樣理解。大王！比如有人在夢中看到自己飲酒醉倒，什麼都不知道，不辨罪福善惡尊卑優劣。這個人醒來后，回憶起夢中飲酒的事情

【English Translation】 English version: In the heavens or among humans, when the previous consciousness ceases, a new consciousness of rebirth arises. The stream of rebirth consciousness continues, and the types of consciousness do not cease. O King! There is no dharma (law, teaching) that arises or ceases from this life to the next. The karma (action) performed and the resulting consequences are not lost. There is no doer of karma, nor is there a receiver of consequences. O King! When the later consciousness ceases, it is called entering the realm of death; if the initial consciousness arises, it is called entering the realm of birth. O King! When the later consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When death occurs, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is this so? Because its self-nature is empty. The later consciousness, its nature is empty; conditions, their nature is empty; karma, its nature is empty; death, its nature is empty; the initial consciousness, its nature is empty; rebirth, its nature is empty; the world, its nature is empty; Nirvana (the state of liberation from the cycle of birth and death), its nature is empty; arising, its nature is empty; destruction, its nature is empty. O King! In this way, the karma performed and the resulting consequences are not lost. There is no doer of karma, nor is there a receiver of consequences. This is merely a conventional way of speaking, not the ultimate truth. O King, you should know that all dharmas are empty and still. The emptiness of all dharmas is the door to emptiness liberation. In emptiness, there is no mark of emptiness, which is called the door to signlessness liberation. If there is no sign, there is no desire, which is called the door to wishlessness liberation. In this way, O King! All dharmas possess the three doors to liberation. They operate together with emptiness, are the precursors to Nirvana, are far from signs, are far from desires, ultimately reach the realm of Nirvana, are established in the Dharmadhatu (the realm of all dharmas), and pervade the expanse of space. O King, you should know that the senses (Indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind) are like illusions, and the realms of experience are like dreams. All metaphors should be understood in this way. O King! For example, a person in a dream sees himself drinking wine and becoming intoxicated, unaware of anything, unable to distinguish between sin and merit, good and evil, high and low, superior and inferior. When this person awakens, he recalls the drinking of wine in the dream.

迷亂。于意云何？是人所夢是真實不？」

王言：「不也。」

「大王！于意云何？是人所夢執謂真實。是為智不？」

王言：「不也。世尊！何以故？夢中竟無有酒，況飲惛亂不識尊卑善惡優劣。是人徒自疲勞，都無有實。」

佛言：「大王！如是愚癡無聞凡夫，夢見飲酒惛醉心生執著，生執著已起染愛心，起染愛心已作染愛業，所謂身三、口四、意三種業。造彼業已即便謝滅，是業滅已不依東方而住，亦復不依南西北方四維上下而住。如是之業乃至臨死之時最後識滅，見先所作心想中現。大王！是人見已心生愛著，自分業盡、異業現前。大王！如彼夢覺念夢中事。如是大王！最後識為主，彼業因緣故，以此二緣生分之中識心初起，或生地獄、或生畜生、或生閻魔羅界、或生阿修羅、或生天中人中。前識既滅受生分識生，生分相續心種類不絕。大王！無有一法從於今世至於後世而有生滅，見所作業及受果報皆不失壞，無有作業者、亦無受報者。大王！彼后識滅時名入死數，若初識生名入生數。大王！彼后識起時無所從來，及其滅時亦無所至。其緣生時亦無所從來，滅時亦無所至。其業生時亦無所從來，滅時亦無所至。死時亦無所從來，滅時亦無所至。其生亦無所從來，滅時亦無所至。何以

【現代漢語翻譯】現代漢語譯本佛陀問道：『大王，您認為如何？這個人所做的夢是真實的嗎？』國王回答說：『不是真實的。』佛陀說：『大王，您認為如何？這個人夢中執著于所見，認為那是真實的，這算是智慧嗎？』國王回答說：『不算智慧。世尊！為什麼呢？因為夢中根本沒有酒，更何況飲酒後會昏亂，不認識尊卑、善惡、優劣。這個人只是徒勞地疲憊，根本沒有真實的東西。』佛陀說：『大王，就像這樣，愚癡無知的凡夫，夢見飲酒昏醉，心中產生執著，產生執著后就生起染愛之心，生起染愛之心后就造作染愛的行為，也就是身三、口四、意三種業。造作這些業之後，這些業就立即消滅，這些業消滅后，不依附於東方而存在，也不依附於南西北方、四維、上下而存在。這樣的業，乃至臨死的時候，最後意識消滅，會看見先前所作的業在心中顯現。大王，這個人看見后，心中產生愛著，因為自己的業力已盡，其他的業力顯現。大王，就像從夢中醒來后回憶夢中的事情一樣。大王，最後的意識是主要的，因為這個業的因緣，以此二緣，在投生之處，意識心最初生起，或者生於地獄，或者生於畜生，或者生於閻魔羅界（Yama's realm），或者生於阿修羅（Asura），或者生於天界、人間。前一個意識滅去，受生的意識生起，生死的相續，心的種類不會斷絕。大王，沒有一種法是從今世到後世而有生滅的，所作的業和所受的果報都不會消失，沒有造業的人，也沒有受報的人。大王，后一個意識滅去的時候，稱為進入死亡的行列，如果最初的意識生起，稱為進入出生的行列。大王，后一個意識生起的時候，沒有從哪裡來，當它滅去的時候，也沒有到哪裡去。它的因緣生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的業生起的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。死亡的時候，也沒有從哪裡來，滅去的時候，也沒有到哪裡去。它的出生也沒有從哪裡來，滅去的時候，也沒有到哪裡去。為什麼呢？』

【English Translation】 English version The Buddha asked: 'Great King, what do you think? Is the dream that person had real?' The king replied: 'It is not real.' The Buddha said: 'Great King, what do you think? If that person in the dream clings to what they see and believes it to be real, is that considered wisdom?' The king replied: 'It is not wisdom. World Honored One! Why is that? Because there is no wine in the dream, let alone being confused after drinking, not recognizing the noble, the ignoble, good, evil, superior, or inferior. That person is just tired in vain, there is nothing real.' The Buddha said: 'Great King, it is just like that. A foolish and ignorant ordinary person, dreaming of being drunk from drinking wine, develops attachment in their mind. Having developed attachment, they give rise to a mind of defiled love. Having given rise to a mind of defiled love, they create defiled actions of love, namely the three actions of body, four of speech, and three of mind. After creating these actions, they immediately cease. After these actions cease, they do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, above, or below. Such actions, even until the time of death when the last consciousness ceases, will see the actions they previously did appear in their mind. Great King, after seeing this, that person develops attachment in their mind. Because their own karma is exhausted, other karma manifests. Great King, it is like recalling the events of a dream after waking up. Great King, the last consciousness is the main one. Because of the conditions of this karma, with these two conditions, at the place of rebirth, the consciousness mind first arises, either in hell, or as an animal, or in Yama's realm, or as an Asura, or in the heavens, or among humans. When the previous consciousness ceases, the consciousness of rebirth arises. The continuity of birth and death, the types of mind, will not be cut off. Great King, there is no dharma that arises and ceases from this life to the next. The actions done and the karmic results received will not be lost. There is no doer of actions, nor is there a receiver of results. Great King, when the last consciousness ceases, it is called entering the count of death. If the first consciousness arises, it is called entering the count of birth. Great King, when the last consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When its conditions arise, it does not come from anywhere, and when it ceases, it does not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. At the time of death, it does not come from anywhere, and when it ceases, it does not go anywhere. Its birth does not come from anywhere, and when it ceases, it does not go anywhere. Why is that?'

故？自性離故。彼后識、后識體性空，緣、緣體性空，業、業體性空，死、死體性空，初識、初識體性空，受生、受生體性空，世間、世間體性空，涅槃、涅槃體性空，起、起體性空，壞、壞體性空。大王！如是作業果報皆不失壞，無有作業者、無有受報者，但隨世俗有，非第一義也。大王當知，一切諸法皆悉空寂，一切諸法空者是空解脫門，空無空相名無相解脫門，若無相者則無愿求名無愿解脫門。如是大王！一切法皆具三解脫門，與空共行涅槃先道，遠離於相、遠離愿求，究竟涅槃界，決定如法界，周遍虛空際。大王當知，諸根如幻、境界如夢。一切譬喻當如是知。」

四轉輪王品第二十六之一

爾時佛告凈飯王言：「大王！如上所說之法，繫心精勤，當自觀察修行，勿隨於他。此法乃是過去未來現在諸佛菩提，能超一切世間自在，能除一切渴愛，降伏我慢滅除罪過，一切諸法而得平等。彼非凡夫地，一切聲聞所不能到，一切辟支佛非其境界，一切菩薩之所修行，一切諸佛之所證得。大王！於此法中應當安意應作是念：『我當云何于天人中得為眼目、得為燈明、得為大炬、得為船筏善知水路、得為導師、得為商主、得為導首？我當云何得自度已復能度他、自既解脫令他解脫、自得安隱令他安隱、自證

【現代漢語翻譯】現代漢語譯本：

『為什麼呢？』因為自性是空無的。后識、后識的體性是空，緣、緣的體性是空，業、業的體性是空，死、死的體性是空，初識、初識的體性是空，受生、受生的體性是空，世間、世間的體性是空，涅槃、涅槃的體性是空，起、起的體性是空，壞、壞的體性是空。大王！像這樣，業和果報都不會消失，沒有造業的人，也沒有受報的人，只是隨順世俗的說法，並非第一義諦。大王應當知道，一切諸法都是空寂的，一切諸法空就是空解脫門，空而無空相名為無相解脫門，若無相則無愿求名為無愿解脫門。像這樣，大王！一切法都具備三種解脫門，與空性共同執行，是通往涅槃的先導，遠離於相、遠離愿求，最終到達涅槃的境界，決定如同法界，周遍虛空。大王應當知道，諸根如幻，境界如夢。一切譬喻都應當這樣理解。』

四轉輪王品第二十六之一

這時，佛告訴凈飯王說：『大王！像上面所說的法，要專心精勤，應當自己觀察修行，不要跟隨他人。此法是過去、未來、現在諸佛的菩提，能夠超越一切世間的自在，能夠去除一切渴愛，降伏我慢，滅除罪過，使一切諸法平等。它不是凡夫的境界，一切聲聞所不能到達，一切辟支佛也不是它的境界，是一切菩薩所修行的，是一切諸佛所證得的。大王！對於此法，應當安心，應當這樣想：『我應當如何才能在天人中成為眼目、成為燈明、成為大火炬、成為船筏善知水路、成為導師、成為商主、成為領導者？我應當如何才能自己度脫后又能度脫他人，自己解脫后又能令他人解脫，自己得到安穩后又能令他人安穩，自己證得』 English version:

'Why is that?' Because self-nature is empty. Later consciousness, the nature of later consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; initial consciousness, the nature of initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; nirvana, the nature of nirvana is empty; arising, the nature of arising is empty; decay, the nature of decay is empty. Great King! In this way, the actions and their consequences are not lost, there is no doer of actions, nor is there a receiver of consequences, but it exists according to worldly conventions, not according to the ultimate truth. Great King, you should know that all dharmas are empty and still. The emptiness of all dharmas is the door to emptiness liberation. Emptiness without the appearance of emptiness is called the door to signlessness liberation. If there is no sign, then there is no seeking, which is called the door to wishlessness liberation. Thus, Great King! All dharmas possess the three doors to liberation, they proceed together with emptiness, they are the path leading to nirvana, they are far from appearances, far from seeking, ultimately reaching the realm of nirvana, determined like the realm of dharma, pervading the expanse of space. Great King, you should know that the sense organs are like illusions, and the realms are like dreams. All metaphors should be understood in this way.'

Chapter 26, Part 1: The Four Wheel-Turning Kings

At that time, the Buddha said to King Suddhodana: 'Great King! Regarding the Dharma spoken above, focus your mind diligently, and observe and practice it yourself, do not follow others. This Dharma is the Bodhi of the Buddhas of the past, future, and present, it can transcend all worldly freedom, it can remove all craving, subdue arrogance, eliminate transgressions, and make all dharmas equal. It is not the realm of ordinary beings, it cannot be reached by all Sravakas, it is not the realm of all Pratyekabuddhas, it is practiced by all Bodhisattvas, and it is attained by all Buddhas. Great King! In this Dharma, you should be at peace, and you should think like this: 『How can I become the eyes among gods and humans, become a lamp, become a great torch, become a boat and raft that knows the waterways well, become a guide, become a merchant leader, become a leader? How can I liberate myself and then liberate others, liberate myself and then cause others to be liberated, find peace for myself and then cause others to find peace, attain enlightenment for myself』

【English Translation】 'Why? Because self-nature is empty. The later consciousness, the nature of the later consciousness is empty; conditions, the nature of conditions is empty; karma, the nature of karma is empty; death, the nature of death is empty; the initial consciousness, the nature of the initial consciousness is empty; rebirth, the nature of rebirth is empty; the world, the nature of the world is empty; nirvana, the nature of nirvana is empty; arising, the nature of arising is empty; decay, the nature of decay is empty. Great King! In this way, the actions and their consequences are not lost, there is no doer of actions, nor is there a receiver of consequences, but it exists according to worldly conventions, not according to the ultimate truth. Great King, you should know that all dharmas are empty and still. The emptiness of all dharmas is the door to emptiness liberation. Emptiness without the appearance of emptiness is called the door to signlessness liberation. If there is no sign, then there is no seeking, which is called the door to wishlessness liberation. Thus, Great King! All dharmas possess the three doors to liberation, they proceed together with emptiness, they are the path leading to nirvana, they are far from appearances, far from seeking, ultimately reaching the realm of nirvana, determined like the realm of dharma, pervading the expanse of space. Great King, you should know that the sense organs are like illusions, and the realms are like dreams. All metaphors should be understood in this way.' Chapter 26, Part 1: The Four Wheel-Turning Kings At that time, the Buddha said to King Suddhodana: 'Great King! Regarding the Dharma spoken above, focus your mind diligently, and observe and practice it yourself, do not follow others. This Dharma is the Bodhi of the Buddhas of the past, future, and present, it can transcend all worldly freedom, it can remove all craving, subdue arrogance, eliminate transgressions, and make all dharmas equal. It is not the realm of ordinary beings, it cannot be reached by all Sravakas, it is not the realm of all Pratyekabuddhas, it is practiced by all Bodhisattvas, and it is attained by all Buddhas. Great King! In this Dharma, you should be at peace, and you should think like this: 『How can I become the eyes among gods and humans, become a lamp, become a great torch, become a boat and raft that knows the waterways well, become a guide, become a merchant leader, become a leader? How can I liberate myself and then liberate others, liberate myself and then cause others to be liberated, find peace for myself and then cause others to find peace, attain enlightenment for myself』

涅槃令他涅槃？』大王當知，不應觀過去世際所經豪富自在。大王！諸根如幻，無滿足時亦無能滿者。境界如夢，於色聲香味觸無有厭足。

「大王！過去之世有轉輪王，名無邊稱大王。彼無邊稱王具足無量眾寶，輦輿軍眾象馬，無礙輪寶七寶具足，所有軍乘無能壞者。于先佛所殖諸善根，意力成就隨念即辦。大王！彼無量稱王有所憶念無不隨意。何以故？具足成就善根力故。大王！爾時無量稱王作如是念：『我今自試福德之力。』時無量稱王即作是念：『以我威力，令此四天下所有樹木，常有花果用之無盡。』大王！彼無量稱王作是念已，於四天下所有樹林，花果繁茂用無窮盡。大王！無量稱王復作是念：『令四天下所有人民，諸所欲愿隨意無違。』大王！彼無量稱王作是念已，四天下中一切人民，一切所愿悉得充滿。大王！無量稱王復作是念：『我當更試善根之力。若我有福，令四天下降注香水。』作是念已，於四天下尋降香雨。大王！爾時無量稱王復作是念：『我今當更自試福力。』大王！時無量稱王即作是念：『若我福力，令四天下普雨妙花。』作是念時，於四天下尋雨妙花。大王！爾時無量稱王復作是念：『我今當更自試福力。若我有福，令四天下普雨妙衣。』作是念已，於四天下尋雨天上劫貝樹衣

【現代漢語翻譯】現代漢語譯本：『涅槃令他涅槃嗎？』大王您應當知道，不應該觀察過去世所經歷的豪富自在。大王！諸根就像幻象，沒有滿足的時候，也沒有能使之滿足的東西。境界如同夢境，對於色、聲、香、味、觸沒有厭倦滿足的時候。大王！過去世有一位轉輪王（擁有統治世界的理想君主），名叫無邊稱大王。這位無邊稱王擁有無數的珍寶，車輦、軍隊、象馬，無礙的輪寶（轉輪王擁有的七寶之一）和七寶都具備，所有的軍隊和戰車都沒有能摧毀的。由於在過去的佛那裡種下了善根，他的意念力量成就，隨心所想就能實現。大王！這位無量稱王所想的沒有不隨意的。為什麼呢？因為他具足成就了善根的力量。大王！那時無量稱王這樣想：『我現在要親自試驗一下我的福德之力。』當時無量稱王就想：『以我的威力，讓這四天下（佛教宇宙觀中的四大洲）所有的樹木，常有花果，用之不盡。』大王！這位無量稱王這樣想了之後，四天下所有的樹林，花果都繁茂，用之不盡。大王！無量稱王又想：『讓四天下所有的人民，他們所希望的都能如願以償。』大王！這位無量稱王這樣想了之後，四天下的一切人民，一切的願望都得到了滿足。大王！無量稱王又想：『我應當再次試驗善根的力量。如果我有福，就讓四天下降下香水。』這樣想了之後，四天下立刻降下了香雨。大王！那時無量稱王又想：『我現在應當再次試驗福力。』大王！當時無量稱王就想：『如果我有福力，就讓四天下普遍降下美妙的花朵。』這樣想的時候，四天下立刻降下了美妙的花朵。大王！那時無量稱王又想：『我現在應當再次試驗福力。如果我有福，就讓四天下普遍降下美妙的衣服。』這樣想了之後，四天下立刻降下了天上的劫貝樹衣（一種珍貴的絲織品）。

【English Translation】 English version: 『Does Nirvana cause another to attain Nirvana?』 O Great King, you should know that one should not observe the past worldly experiences of wealth and freedom. O Great King! The senses are like illusions, there is no time of satisfaction, nor is there anything that can satisfy them. The realm of experience is like a dream, there is no satiation or satisfaction with form, sound, smell, taste, and touch. O Great King! In the past, there was a Chakravartin King (an ideal universal ruler), named King Boundless Renown. This King Boundless Renown possessed countless treasures, chariots, armies, elephants, horses, the unobstructed wheel jewel (one of the seven treasures of a Chakravartin King), and all seven treasures, and none of his armies or chariots could be destroyed. Because he had planted roots of goodness with past Buddhas, his power of intention was accomplished, and whatever he thought of would be realized. O Great King! Whatever this King Boundless Renown thought of, it would come to pass. Why? Because he had fully accomplished the power of good roots. O Great King! At that time, King Boundless Renown thought thus: 『I will now personally test the power of my merit.』 Then King Boundless Renown thought: 『By my power, let all the trees in these four continents (the four continents in Buddhist cosmology) always have flowers and fruits, and be inexhaustible.』 O Great King! After King Boundless Renown thought this, all the forests in the four continents were filled with abundant flowers and fruits, and were inexhaustible. O Great King! King Boundless Renown then thought: 『Let all the people in the four continents have all their wishes fulfilled.』 O Great King! After King Boundless Renown thought this, all the people in the four continents had all their wishes fulfilled. O Great King! King Boundless Renown then thought: 『I should test the power of my good roots again. If I have merit, let fragrant water descend in the four continents.』 After thinking this, fragrant rain immediately descended in the four continents. O Great King! At that time, King Boundless Renown thought again: 『I should now test my power of merit again.』 O Great King! Then King Boundless Renown thought: 『If I have the power of merit, let beautiful flowers rain down throughout the four continents.』 When he thought this, beautiful flowers immediately rained down in the four continents. O Great King! At that time, King Boundless Renown thought again: 『I should now test my power of merit again. If I have merit, let beautiful clothes rain down throughout the four continents.』 After thinking this, heavenly clothes made of Kṣauma (a precious silk fabric) immediately rained down in the four continents.

。大王！彼無量稱王復作是念：『我今自試福力。若我有福，令四天下普雨銀雨。』作是念已，於四天下尋降銀雨。大王！彼無量稱王復作是念：『我今當更自試福力。』復作是念：『若我有福，令四天下普雨金雨。』作是念已，於四天下尋雨金雨。何以故？無量稱王所愿從意，皆由過去於一切眾生修共業善。

「大王！爾時此閻浮提地縱廣正等一萬八千由旬。當爾之時，此閻浮提有六十千萬諸大城郭。大王！爾時於此閻浮提中置立隍城，名寶莊嚴。其城縱廣十二由旬，四面平正妙巧所成，街巷莊嚴界分分明。于其城外有多羅樹七重行列，其多羅樹四寶合成，所謂金、銀、琉璃、頗梨，莊飾端嚴甚可愛樂。其金樹者，根莖枝條悉皆是金，其葉花果悉是白銀。其銀樹者，根莖枝條悉皆是銀，其葉花果皆是黃金。毗琉璃樹，根莖枝條悉是琉璃，其葉花果皆是頗梨。其頗梨樹，根莖枝條悉是頗梨，其葉花果皆毗琉璃。大王！爾時彼寶莊嚴城周匝七重懸寶鈴網，種種莊嚴微妙第一，復以種種眾寶羅網彌覆其上。于其城外有七重寶塹，彼一一塹深半由旬、廣一由旬。其七重塹底岸平正，八功德水清凈盈滿，眾鳥易飲。復有諸花，所謂優缽羅花、拘物頭花、波頭摩花、分陀利花，彌滿其中。底布金沙。其塹四邊周匝階道四寶

【現代漢語翻譯】現代漢語譯本：大王！那位無量稱王又這樣想：『我現在要親自測試我的福力。如果我有福，就讓四天下普遍降下銀雨。』這樣想后，四天下立刻降下銀雨。大王！那位無量稱王又這樣想：『我現在應當再次測試我的福力。』又想：『如果我有福，就讓四天下普遍降下金雨。』這樣想后，四天下立刻降下金雨。為什麼呢？因為無量稱王所希望的都能如願，都是由於過去對一切眾生修習共同的善業。大王！那時，這閻浮提（Jambudvipa，指我們所居住的這個世界）的土地縱橫都是一萬八千由旬（yojana，古印度長度單位）。那時，這閻浮提有六十千萬個大城郭。大王！那時，在這閻浮提中建立了一座城池，名叫寶莊嚴。這座城池縱橫十二由旬，四面平整，精巧無比，街道整齊，界限分明。城外有多羅樹（tala tree，棕櫚樹的一種）七重排列，這些多羅樹由四寶合成，即金、銀、琉璃（vaiḍūrya，一種寶石）、頗梨（sphaṭika，水晶），裝飾得端莊美麗，非常可愛。金樹的根莖枝條都是金子，葉子和花果都是白銀。銀樹的根莖枝條都是銀子，葉子和花果都是黃金。毗琉璃樹的根莖枝條都是琉璃，葉子和花果都是頗梨。頗梨樹的根莖枝條都是頗梨，葉子和花果都是毗琉璃。大王！那時，那寶莊嚴城周圍有七重懸掛寶鈴的網，各種裝飾精美絕倫，又用各種珍寶羅網覆蓋其上。城外有七重寶塹，每一道塹深半由旬，寬一由旬。這七重塹的底岸平整，充滿了清凈的八功德水，眾鳥容易飲用。還有各種花，如優缽羅花（utpala，青蓮花）、拘物頭花（kumuda，白睡蓮）、波頭摩花（padma，紅蓮花）、分陀利花（puṇḍarīka，白蓮花），遍佈其中。塹底鋪著金沙。塹的四邊周圍都有四寶階道。

【English Translation】 English version: O King! That King Immeasurable-Name then thought: 『I will now test my merit. If I have merit, let it rain silver throughout the four continents.』 Having thought this, silver rain immediately fell throughout the four continents. O King! That King Immeasurable-Name then thought again: 『I should now test my merit again.』 He thought: 『If I have merit, let it rain gold throughout the four continents.』 Having thought this, gold rain immediately fell throughout the four continents. Why is this? Because King Immeasurable-Name』s wishes were all fulfilled, due to his past practice of shared good deeds towards all sentient beings. O King! At that time, the land of this Jambudvipa (the world we inhabit) was eighteen thousand yojanas (an ancient Indian unit of distance) in length and width. At that time, there were sixty million great cities in this Jambudvipa. O King! At that time, a city named Jewel Adornment was established in this Jambudvipa. This city was twelve yojanas in length and width, with four sides that were level, exquisitely crafted, with orderly streets and clear boundaries. Outside the city, there were seven rows of tala trees (a type of palm tree), these tala trees were made of four treasures, namely gold, silver, vaiḍūrya (a type of gemstone), and sphaṭika (crystal), adorned with elegance and very pleasing. The gold trees had roots, stems, and branches all of gold, and their leaves and fruits were all of silver. The silver trees had roots, stems, and branches all of silver, and their leaves and fruits were all of gold. The vaiḍūrya trees had roots, stems, and branches all of vaiḍūrya, and their leaves and fruits were all of sphaṭika. The sphaṭika trees had roots, stems, and branches all of sphaṭika, and their leaves and fruits were all of vaiḍūrya. O King! At that time, the city of Jewel Adornment was surrounded by seven layers of nets hung with jeweled bells, with various exquisite and unparalleled decorations, and covered with various jeweled nets. Outside the city, there were seven layers of jeweled moats, each moat being half a yojana deep and one yojana wide. The bottoms and banks of these seven moats were level, filled with pure water of eight merits, easy for birds to drink. There were also various flowers, such as utpala (blue lotus), kumuda (white water lily), padma (red lotus), and puṇḍarīka (white lotus), filling them. The bottom of the moats was covered with gold sand. Around the four sides of the moats were four jeweled stairways.

莊嚴，所謂金、銀、琉璃、頗梨，種種微妙甚可愛樂。彼諸階道四寶合成，黃金為階白銀為蹬，白銀為階黃金為蹬，琉璃頗梨間錯上下，互動莊飾。周匝欄楯七寶所成，端嚴無比。一一階道有七重寶門，種種莊嚴微妙最上，一一階道于其兩邊金芭蕉樹。其塹四邊周匝階道，于其兩頭一一皆有七寶妙座。彼諸所有種種莊嚴，皆悉是彼無量稱王福德所致。其寶莊嚴城外周匝而有八萬園林，無量稱王作此園林，不起愛著我所之心，悉施眾生共同受樂。是一一園有八大池，一一大池縱廣半由旬。于其池中有種種華，優缽羅花、波頭摩花、拘物頭花、分陀利花，如是眾花彌覆其上。一一池邊有八階道，一一階道四寶所成，端嚴殊妙。其階道頭建七寶幢門，所謂金、銀、琉璃及馬瑙等。其階兩邊閻浮檀金為芭蕉樹，莊飾嚴麗。八功德水彌滿池中，眾鳥堪飲。其池四邊植諸妙花，所謂阿提目多伽花、薝蔔花、阿輸伽花、拘羅婆花、波吒梨花、迦膩迦羅花、婆拘羅花、婆利師迦花、末利迦花、蘇摩那花、摩樓多花、池㝹師迦花。如是等陸地生花，無量稱王為令諸人受適樂故，種植如是種種妙花，是諸人民遊戲其中歡娛受樂。大王！彼寶莊嚴城所有寶鈴、羅網、寶多羅樹，微風吹動出和雅音。譬如有人善作五種微妙音樂，其聲和雅甚可愛

【現代漢語翻譯】現代漢語譯本莊嚴的景像是這樣的：用金、銀、琉璃（一種寶石）、頗梨（水晶）等各種珍貴而美妙的寶物裝飾，令人喜愛。那些階梯道路是用四種寶物合成的，黃金做階梯，白銀做臺階；或者白銀做階梯，黃金做臺階，琉璃和頗梨交錯上下，互相裝飾。四周的欄桿是用七寶製成的，端莊美麗無比。每一條階梯道路都有七重寶門，各種裝飾都非常精美，是最好的。每一條階梯道路的兩邊都有金色的芭蕉樹。護城河的四周環繞著階梯道路，在兩端都有七寶製成的精美寶座。所有這些裝飾，都是無量稱王（佛的稱號）的福德所致。在寶莊嚴城外，四周有八萬個園林，無量稱王建造這些園林，沒有產生愛戀和佔有的想法，而是把它們都施捨給眾生，讓大家共同享受快樂。每一個園林都有八個大池塘，每一個大池塘的縱橫都有半由旬（古印度長度單位）。池塘里有各種各樣的花，優缽羅花（青蓮花）、波頭摩花（紅蓮花）、拘物頭花（白蓮花）、分陀利花（白蓮花），這些花覆蓋在水面上。每一個池塘邊都有八條階梯道路，每一條階梯道路都是用四種寶物製成的，端莊而特別美好。階梯道路的頂端建有七寶幢門，用金、銀、琉璃和瑪瑙等裝飾。階梯的兩邊有閻浮檀金（一種金）製成的芭蕉樹，裝飾得非常華麗。八功德水充滿池塘，各種鳥類可以飲用。池塘的四周種植著各種美麗的花，如阿提目多伽花、薝蔔花、阿輸伽花、拘羅婆花、波吒梨花、迦膩迦羅花、婆拘羅花、婆利師迦花、末利迦花、蘇摩那花、摩樓多花、池㝹師迦花等。這些陸地上生長的花，無量稱王爲了讓人們享受快樂，種植了這些各種各樣的美麗花朵，人們在其中嬉戲玩耍，享受快樂。大王！寶莊嚴城裡所有的寶鈴、羅網、寶多羅樹，微風吹動時會發出和諧悅耳的聲音。就像有人擅長演奏五種美妙的音樂，聲音和諧悅耳，非常動聽。 English version The magnificence is such that it is adorned with gold, silver, lapis lazuli (a type of gemstone), crystal, and various other precious and exquisite treasures, making it delightful. Those stairways and paths are made of four kinds of treasures: gold for the steps and silver for the treads, or silver for the steps and gold for the treads, with lapis lazuli and crystal alternating up and down, mutually embellishing. The surrounding railings are made of seven treasures, incomparably dignified and beautiful. Each stairway has seven layers of jeweled gates, with various decorations that are extremely exquisite and the best. On both sides of each stairway are golden banana trees. The moats surrounding the city are encircled by stairways, and at both ends are exquisite jeweled thrones made of seven treasures. All these decorations are due to the merit of the Immeasurable King (a title for the Buddha). Outside the Treasure Adorned City, there are eighty thousand gardens all around. The Immeasurable King built these gardens without generating any attachment or possessiveness, but rather bestowed them upon all beings for their shared enjoyment. Each garden has eight large ponds, each pond being half a yojana (an ancient Indian unit of length) in length and width. In the ponds are various kinds of flowers: utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white lotuses), and pundarika flowers (white lotuses), covering the surface of the water. Each pond has eight stairways, each stairway made of four treasures, dignified and exceptionally beautiful. At the top of the stairways are jeweled banner gates made of seven treasures, adorned with gold, silver, lapis lazuli, and agate. On both sides of the stairways are banana trees made of jambudvipa gold (a type of gold), decorated very splendidly. The water of eight merits fills the ponds, and various birds can drink from them. Around the ponds are planted various beautiful flowers, such as atimuktaka flowers, champaka flowers, ashoka flowers, kurabaka flowers, patali flowers, karnikara flowers, bakula flowers, varshika flowers, mallika flowers, sumana flowers, maruta flowers, and tagara flowers. These flowers that grow on land, the Immeasurable King planted to allow people to enjoy happiness, and people play and enjoy themselves among them. O King! The jeweled bells, nets, and jeweled tala trees in the Treasure Adorned City emit harmonious and pleasant sounds when the gentle breeze blows. It is like someone who is skilled in playing five kinds of exquisite music, the sounds being harmonious, pleasant, and very delightful.

【English Translation】 The magnificence is such that it is adorned with gold, silver, lapis lazuli (a type of gemstone), crystal, and various other precious and exquisite treasures, making it delightful. Those stairways and paths are made of four kinds of treasures: gold for the steps and silver for the treads, or silver for the steps and gold for the treads, with lapis lazuli and crystal alternating up and down, mutually embellishing. The surrounding railings are made of seven treasures, incomparably dignified and beautiful. Each stairway has seven layers of jeweled gates, with various decorations that are extremely exquisite and the best. On both sides of each stairway are golden banana trees. The moats surrounding the city are encircled by stairways, and at both ends are exquisite jeweled thrones made of seven treasures. All these decorations are due to the merit of the Immeasurable King (a title for the Buddha). Outside the Treasure Adorned City, there are eighty thousand gardens all around. The Immeasurable King built these gardens without generating any attachment or possessiveness, but rather bestowed them upon all beings for their shared enjoyment. Each garden has eight large ponds, each pond being half a yojana (an ancient Indian unit of length) in length and width. In the ponds are various kinds of flowers: utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white lotuses), and pundarika flowers (white lotuses), covering the surface of the water. Each pond has eight stairways, each stairway made of four treasures, dignified and exceptionally beautiful. At the top of the stairways are jeweled banner gates made of seven treasures, adorned with gold, silver, lapis lazuli, and agate. On both sides of the stairways are banana trees made of jambudvipa gold (a type of gold), decorated very splendidly. The water of eight merits fills the ponds, and various birds can drink from them. Around the ponds are planted various beautiful flowers, such as atimuktaka flowers, champaka flowers, ashoka flowers, kurabaka flowers, patali flowers, karnikara flowers, bakula flowers, varshika flowers, mallika flowers, sumana flowers, maruta flowers, and tagara flowers. These flowers that grow on land, the Immeasurable King planted to allow people to enjoy happiness, and people play and enjoy themselves among them. O King! The jeweled bells, nets, and jeweled tala trees in the Treasure Adorned City emit harmonious and pleasant sounds when the gentle breeze blows. It is like someone who is skilled in playing five kinds of exquisite music, the sounds being harmonious, pleasant, and very delightful.

樂。彼無量稱王所有宮城鈴網、寶樹、園林、樂具，所出妙音甚可愛樂，亦復如是。大王！爾時寶莊嚴王城中所有人民，以彼妙音娛樂受樂。時彼寶莊嚴城豐樂安隱，人民充滿豪富自在。處處皆有優缽羅花、波頭摩花、拘物頭花、分陀利花。

「大王！彼無量稱王又于異時復作是念：『我今當往西瞿陀尼。』作是念已，王及四兵俱升虛空往瞿陀尼。王既至彼，彼諸小王皆來奉迎，各以國土奉獻。大王！時無量稱王于彼止住百千萬歲。于彼王領，大王！彼無量稱王復作是念：『我今當往東弗婆提。』作是念已，即與四兵俱升虛空往弗婆提。王既至彼，彼土小王亦皆奉迎，復以國土奉上。大王！無量稱王于彼止住百千萬歲。于彼王領，大王！彼無量稱王復于異時作是思惟：『我當往彼北郁單越。』作是念已，即與四兵上升虛空詣郁單越。王既至彼，彼諸人民歡喜歸化。王于彼住多百千歲。王領受樂，教已眷屬。大王！彼無量稱王于彼久時，復作是念：『我曾聞有三十三天住須彌頂，我今宜往忉利天上。』作是念已即乘龍象，復與四兵飛昇虛空上須彌山。大王！爾時無量稱王即問御臣：『汝見須彌及以大海並四天下。其事云何？』御臣答王：『我見須彌及大海水四天下等悉皆旋轉。猶如陶師以杖轉輪。我見須彌及四天

【現代漢語翻譯】現代漢語譯本樂。那無量稱王（指一位國王，名字為無量稱）所有的宮殿、鈴網、寶樹、園林、樂器，所發出的美妙聲音非常悅耳動聽，也是如此。大王！那時寶莊嚴王城（指無量稱王所統治的城市）中的所有人民，都因這美妙的聲音而感到快樂。當時寶莊嚴城富饒安樂，人民生活富足，自由自在。到處都有優缽羅花（青蓮花）、波頭摩花（紅蓮花）、拘物頭花（白蓮花）、分陀利花（白蓮花）。大王！那無量稱王又在其他時候產生這樣的想法：『我現在應當前往西瞿陀尼（四大洲之一，位於須彌山西方）。』產生這個想法后，國王和他的四種軍隊一起升到空中，前往瞿陀尼。國王到達那裡后，那些小國的國王都來迎接，各自將自己的國土獻給無量稱王。大王！那時無量稱王在那裡住了百千萬年。在那片領土上，大王！無量稱王又產生這樣的想法：『我現在應當前往東弗婆提（四大洲之一，位於須彌山東方）。』產生這個想法后，就和他的四種軍隊一起升到空中，前往弗婆提。國王到達那裡后，那裡的國王也來迎接，並將自己的國土獻上。大王！無量稱王在那裡住了百千萬年。在那片領土上，大王！無量稱王又在其他時候思考：『我應當前往北郁單越（四大洲之一，位於須彌山北方）。』產生這個想法后，就和他的四種軍隊一起升到空中，前往郁單越。國王到達那裡后，那裡的人民都歡喜歸順。國王在那裡住了很多百年千年。國王享受著快樂，教導著他的眷屬。大王！那無量稱王在那裡住了很久之後，又產生這樣的想法：『我曾聽說三十三天（指欲界六天中的第二天，位於須彌山頂）住在須彌山頂，我現在應該前往忉利天（三十三天的所在地）。』產生這個想法后，就乘坐龍象，又和他的四種軍隊一起飛昇到空中，到達須彌山頂。大王！那時無量稱王就問他的御臣：『你看到須彌山和大海以及四大洲了嗎？它們的情況如何？』御臣回答國王：『我看到須彌山和海水以及四大洲等都在旋轉。就像陶工用棍子轉動輪子一樣。我看到須彌山和四大天

【English Translation】 English version The palaces, bell-nets, jeweled trees, gardens, and musical instruments of that King Immeasurable Name (referring to a king named Immeasurable Name), produced wonderful sounds that were very pleasing and delightful, just like that. O Great King! At that time, all the people in the city of King Jewel Adornment (referring to the city ruled by King Immeasurable Name) enjoyed the pleasure of those wonderful sounds. At that time, the city of Jewel Adornment was prosperous and peaceful, and the people were wealthy and free. Everywhere there were Utpala flowers (blue lotus), Paduma flowers (red lotus), Kumuda flowers (white lotus), and Pundarika flowers (white lotus). O Great King! That King Immeasurable Name at another time had this thought: 『I should now go to Aparagodaniya (one of the four continents, located west of Mount Sumeru).』 Having this thought, the king and his four divisions of troops ascended into the sky and went to Aparagodaniya. When the king arrived there, the kings of those small countries came to greet him, each offering their own land. O Great King! At that time, King Immeasurable Name stayed there for hundreds of millions of years. In that territory, O Great King! King Immeasurable Name again had this thought: 『I should now go to Purvavideha (one of the four continents, located east of Mount Sumeru).』 Having this thought, he and his four divisions of troops ascended into the sky and went to Purvavideha. When the king arrived there, the kings of that land also came to greet him and offered their land. O Great King! King Immeasurable Name stayed there for hundreds of millions of years. In that territory, O Great King! King Immeasurable Name at another time thought: 『I should go to Uttarakuru (one of the four continents, located north of Mount Sumeru).』 Having this thought, he and his four divisions of troops ascended into the sky and went to Uttarakuru. When the king arrived there, the people there were happy and submitted to him. The king stayed there for many hundreds and thousands of years. The king enjoyed pleasure and taught his family. O Great King! That King Immeasurable Name, after staying there for a long time, again had this thought: 『I have heard that the Thirty-three Heavens (referring to the second of the six heavens of the desire realm, located on the summit of Mount Sumeru) reside on the summit of Mount Sumeru, I should now go to Trayastrimsa Heaven (the location of the Thirty-three Heavens).』 Having this thought, he rode on a dragon elephant, and with his four divisions of troops, flew into the sky to the summit of Mount Sumeru. O Great King! At that time, King Immeasurable Name asked his minister: 『Have you seen Mount Sumeru and the great ocean and the four continents? What is their condition?』 The minister replied to the king: 『I have seen Mount Sumeru and the ocean and the four continents all rotating. It is like a potter turning a wheel with a stick. I have seen Mount Sumeru and the four heavens』

下悉皆旋轉，亦復如是。』王告御臣：『此龍象王大行未止。』大王！爾時無量稱王復更前進問御臣言：『汝見須彌大海及四天下。復更云何？』御臣答言：『我見須彌及大海水四天下等悉皆振動。』王答臣言：『今將欲到須彌山頂。此龍象王小行猶未止。』大王！彼無量稱王復更前行問御臣言：『汝見須彌及大海水並四天下，相復云何？』御臣答王：『我見須彌及大海水四天下等不動不轉。』王告臣言：『此龍象王今已到彼須彌山頂。』大王！爾時無量稱王及與四兵，尋即到彼須彌山頂。大王！爾時帝釋遙見無量稱王，歡喜來迎而作是言：『善來大王！』即分半座命王令坐。王即就坐。在彼天上經無量歲，與彼天主分半而治。大王！爾時無量稱王復于久時作如是念：『我今寧可退彼天主，即住其中獨為天王。』作是念已，無量稱王及以四兵，從彼三十三天即便退落，還閻浮提寶莊嚴城，墮七寶園中。爾時寶莊嚴城中人民出於城外至寶篋園中，見無量稱王及諸四兵從天而墮在彼園中。眾人見已速疾入城，告城中人作如是言：『今有天子並及四兵，從天而來在寶篋園中。』爾時寶莊嚴城中復有一王名曰作愛，秉執國事。彼作愛王聞有天子並及四兵從天而墮在寶篋園，聞已速疾嚴敕四兵駕御善乘，與諸城人從寶莊嚴城出詣

【現代漢語翻譯】現代漢語譯本：『下方的一切都在旋轉，也是如此。』國王告訴他的御臣：『這龍象王的大行還沒有停止。』大王！那時，無量稱王又向前走，問御臣說：『你看到須彌山（Mount Sumeru，佛教宇宙觀中的中心山）和大海以及四大部洲（four continents，佛教宇宙觀中的世界）了嗎？又怎麼樣了？』御臣回答說：『我看到須彌山和大海水以及四大部洲等都在震動。』國王告訴御臣說：『現在將要到達須彌山頂了。這龍象王的小行還沒有停止。』大王！那位無量稱王又向前走，問御臣說：『你看到須彌山和大海水以及四大部洲，它們的情況又怎麼樣了？』御臣回答國王說：『我看到須彌山和大海水以及四大部洲等都不動不轉。』國王告訴御臣說：『這龍象王現在已經到達須彌山頂了。』大王！那時，無量稱王和他的四種軍隊，隨即到達了須彌山頂。大王！那時，帝釋（Indra，佛教中的天神）遠遠地看到無量稱王，歡喜地前來迎接，並說：『歡迎大王！』隨即分出半個座位，讓國王坐下。國王就坐。在那個天上經過了無量歲月，與那位天主（天界之主）分治天下。大王！那時，無量稱王過了很久，心中生起這樣的念頭：『我現在可以退位那位天主，獨自住在那裡成為天王。』產生這個念頭后，無量稱王和他的四種軍隊，從那三十三天（Trayastrimsa，佛教中的天界）退落下來，回到閻浮提（Jambudvipa，佛教宇宙觀中的人類居住地）的寶莊嚴城，墜落在七寶園中。那時，寶莊嚴城中的人民走出城外，來到寶篋園中，看到無量稱王和他的四種軍隊從天上墜落在那個園中。眾人看到后，迅速進入城中，告訴城裡的人說：『現在有天子和他的四種軍隊，從天上來到寶篋園中。』那時，寶莊嚴城中還有一位國王名叫，執掌國事。那位國王聽說有天子和他的四種軍隊從天上墜落在寶篋園，聽到后，迅速命令四種軍隊駕馭好車輛，與城裡的人一起從寶莊嚴城出發，前往現代漢語譯本：寶篋園。

【English Translation】 English version: 『Everything below is rotating, and it is the same.』 The king told his minister, 『This great march of the Dragon Elephant King has not stopped.』 Great King! At that time, King Immeasurable Name advanced again and asked his minister, 『Have you seen Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology), the great ocean, and the four continents (four continents, the world in Buddhist cosmology)? What is it like now?』 The minister replied, 『I see Mount Sumeru, the great ocean, and the four continents all shaking.』 The king told his minister, 『Now we are about to reach the summit of Mount Sumeru. This small march of the Dragon Elephant King has not stopped.』 Great King! That King Immeasurable Name advanced again and asked his minister, 『What is the state of Mount Sumeru, the great ocean, and the four continents that you see?』 The minister replied to the king, 『I see Mount Sumeru, the great ocean, and the four continents all still and unmoving.』 The king told his minister, 『This Dragon Elephant King has now reached the summit of Mount Sumeru.』 Great King! At that time, King Immeasurable Name and his four divisions of troops immediately reached the summit of Mount Sumeru. Great King! At that time, Indra (Indra, a deity in Buddhism) saw King Immeasurable Name from afar, joyfully came to greet him, and said, 『Welcome, Great King!』 He then divided his seat in half, inviting the king to sit. The king sat down. He spent countless years in that heaven, sharing the rule with that lord of heaven (the lord of the celestial realm). Great King! At that time, after a long time, King Immeasurable Name had this thought: 『I can now remove that lord of heaven and dwell there alone as the king of heaven.』 Having this thought, King Immeasurable Name and his four divisions of troops retreated from that Trayastrimsa Heaven (Trayastrimsa, a heaven in Buddhism), returning to Jambudvipa (Jambudvipa, the human realm in Buddhist cosmology), to the city of Jewel Adornment, falling into the Seven Jewel Garden. At that time, the people of the city of Jewel Adornment went out of the city to the Jewel Casket Garden, and saw King Immeasurable Name and his four divisions of troops falling from the sky into that garden. Upon seeing this, the people quickly entered the city and told the people in the city, 『Now there is a celestial prince and his four divisions of troops who have come from the sky to the Jewel Casket Garden.』 At that time, there was also a king in the city of Jewel Adornment named **, who was in charge of the affairs of the state. That King ** heard that a celestial prince and his four divisions of troops had fallen from the sky into the Jewel Casket Garden. Upon hearing this, he quickly ordered his four divisions of troops to prepare their chariots, and together with the people of the city, they set out from the city of Jewel Adornment to go to English version: the Jewel Casket Garden.

寶篋園。王及城人見無量稱王怪未曾有。

「爾時作愛王尋敕速辦種種香花、末香、涂香、疾至無量稱王所，偏袒右肩右膝著地，合掌長跪向無量稱王而作是言：『汝為是誰？』王即答言：『汝于昔來頗曾聞本無量稱王以不？』時作愛王及諸臣民皆云：『我昔曾從先舊人聞，本有大王名無量稱，王四天下，與其四兵升忉利天。』無量稱王即答之言：『如汝所聞，無量稱王即我身是。』爾時無量稱王初從天下，聞彼人間飲食精氣，心不愛樂不能堪忍，身體沈惛猶如醍醐投熱沙中，尋即沉沒不得暫停。無量稱王于閻浮提飲食諸味不生愛樂，身心沉沒亦復如是。爾時作愛王見無量稱王不堪人中香氣飲食，身心頓弊不能止住，便作是語：『無量稱王有何善言，我于來世何所傳說？』大王！時無量稱王告作愛王言：『汝今當知，無量稱王從昔已來，王四天下威德自在，有所須念無不隨意，樹林花果及隨意果，能除一切眾生苦惱，隨諸眾生所須之具皆令如意。我復又能降天香，雨天衣、天花，雨銀、雨金，王四天下豪富自在。升忉利天，帝釋分坐共治天事。貪無厭故於天退沒，下閻浮提遂便終沒。』時無量稱王告作愛王言：『如上眾事，汝于未來當如是說：「無量稱王豪富自在，貪求無厭自取命終。」』作是語已即便命終。

【現代漢語翻譯】現代漢語譯本：在寶篋園，國王和城裡的人們看到無量稱王，都覺得非常奇怪，前所未見。當時，國王立刻下令準備各種香花、末香、涂香，迅速來到無量稱王所在之處，袒露右肩，右膝跪地，合掌長跪，面向無量稱王說道：『您是誰？』無量稱王回答說：『你以前是否聽說過本無量稱王？』當時，國王和所有臣民都說：『我們以前曾從老一輩人那裡聽說，原本有一位大王名叫無量稱，他統治四天下，並率領四軍升入忉利天（Trayastrimsa，三十三天）。』無量稱王回答說：『正如你們所聽說的，無量稱王就是我。』當時，無量稱王剛從天上下來，聞到人間飲用的濁氣，心中不喜，無法忍受，身體昏沉，就像醍醐（酥油）投入熱沙中，立刻沉沒，無法停留。無量稱王對於閻浮提（Jambudvipa，我們所居住的這個世界）的飲食味道也不喜歡，身心沉沒也是如此。當時，國王看到無量稱王無法忍受人間的香氣和飲食，身心疲憊，無法停留，便說道：『無量稱王有什麼好的教誨，我將來應該如何傳述？』大王！當時，無量稱王告訴國王說：『你現在應當知道，無量稱王從前統治四天下，威德自在，想要什麼就有什麼，樹林花果以及如意果，能夠消除一切眾生的苦惱，滿足眾生的一切需求。我還能降下天香，降下天衣、天花，降下銀、金，統治四天下，豪富自在。升入忉利天，與帝釋（Indra，天帝）分座共同治理天界事務。因為貪婪無厭，從天上退沒，下到閻浮提，最終便死去。』當時，無量稱王告訴國王說：『關於以上這些事情，你將來應當這樣說：「無量稱王豪富自在，因為貪求無厭而自取滅亡。」』說完這些話，他就去世了。

【English Translation】 English version: In the Jewel Garden, the king and the people of the city saw King Immeasurable Name, and they all found it very strange and unprecedented. At that time, the king immediately ordered the preparation of various fragrant flowers, powdered incense, and scented ointments, and quickly went to where King Immeasurable Name was. He bared his right shoulder, knelt on his right knee, joined his palms, and knelt facing King Immeasurable Name, saying: 'Who are you?' King Immeasurable Name replied: 'Have you ever heard of the original King Immeasurable Name?' At that time, the king and all the ministers and people said: 'We have heard from the elders that there was originally a great king named Immeasurable Name, who ruled the four continents and led his four armies to ascend to Trayastrimsa (忉利天, the Heaven of Thirty-Three).』 King Immeasurable Name replied: 'As you have heard, King Immeasurable Name is me.' At that time, King Immeasurable Name had just come down from the heavens, and upon smelling the turbid air that people drink in the human world, his heart was displeased and he could not bear it. His body became faint, like ghee (醍醐, clarified butter) thrown into hot sand, immediately sinking and unable to stay. King Immeasurable Name also did not like the tastes of food in Jambudvipa (閻浮提, the world we live in), and his body and mind sank in the same way. At that time, the king saw that King Immeasurable Name could not bear the fragrance and food of the human world, and his body and mind were exhausted and unable to stay, so he said: 'What good teachings does King Immeasurable Name have, and how should I transmit them in the future?' Great King! At that time, King Immeasurable Name told the king: 'You should know now that King Immeasurable Name used to rule the four continents, with majestic power and freedom. Whatever he wanted, he had. The trees, flowers, fruits, and wish-fulfilling fruits could eliminate all the sufferings of sentient beings and fulfill all their needs. I could also bring down heavenly fragrances, heavenly clothes, heavenly flowers, silver, and gold, ruling the four continents with great wealth and freedom. Ascending to Trayastrimsa, I shared a seat with Indra (帝釋, the ruler of the gods) and jointly governed the affairs of the heavens. Because of insatiable greed, I fell from the heavens, descended to Jambudvipa, and eventually died.' At that time, King Immeasurable Name told the king: 'Regarding the above matters, you should say in the future: 「King Immeasurable Name was wealthy and free, but because of insatiable greed, he brought about his own demise.」' After saying these words, he passed away.

」

佛言：「大王當知，勿作異觀，莫生猶豫疑惑之心。爾時無量稱王豈異人乎？我身是也。大王！是故當知，諸根如幻、境界如夢。大王！如是應當繫心正觀，勿信於他。」

爾時世尊即說偈言：

「常樂法自在，　　數數策其心，　貪慾自在中，　　智心應遠離。　離欲自在已，　　住法自在中，　若能降伏心，　　則能伏煩惱。　若能降煩惱，　　即得離業道，　若離業道已，　　則為世間塔。　不為欲穢染，　　顯示煩惱過，　念饒益眾生，　　故號為支提。　聞貪慾過已，　　便能離貪慾，　一切智凈心，　　故號為支提。　最勝大丈夫，　　念滅眾生惡，　解脫彼瞋恚，　　故號為支提。　最勝大丈夫，　　念滅眾生癡，　脫彼愚癡心，　　故號為支提。　調御天人師，　　念滅眾生慢，　凈彼眾生心，　　故號為支提。

大寶積經卷第七十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十六

北齊三藏那連提耶舍譯菩薩見實會第十六之十六四轉輪王品第二十六之二

「大王！過去有王名曰地天，如法為王名為法王。七寶具足，所謂輪寶、象寶、馬寶、明珠寶、玉女寶、長者寶、主兵寶，是名七寶。

【現代漢語翻譯】現代漢語譯本佛陀說：『大王應當知道，不要產生不同的看法，不要生起猶豫和疑惑的心。那時那位無量稱王（指過去世的佛陀）難道是別人嗎？就是我自身啊。大王！因此應當知道，諸根（眼、耳、鼻、舌、身、意）如同幻象，境界（所感知的一切）如同夢境。大王！應當這樣專注于正觀，不要相信他人。』當時，世尊即說偈語：『常常安樂於法，自在無礙，時時鞭策自己的心，在貪慾自在中，智慧的心應當遠離。遠離貪慾自在後，安住於法自在中，如果能夠降伏自己的心，就能降伏煩惱。如果能夠降伏煩惱，就能脫離業報的束縛，如果脫離了業報的束縛，就成為世間的寶塔（支提，梵文Caitya，指佛塔或佛像）。不被慾望的污穢所污染，顯示煩惱的過患，心念利益眾生，所以被稱為支提。聽聞貪慾的過患后，便能遠離貪慾，一切智慧清凈的心，所以被稱為支提。最殊勝的大丈夫，心念滅除眾生的惡行，解脫他們的嗔恚，所以被稱為支提。最殊勝的大丈夫，心念滅除眾生的愚癡，脫離他們的愚癡心，所以被稱為支提。調御天人的導師，心念滅除眾生的傲慢，凈化他們的心，所以被稱為支提。』

《大寶積經》卷第七十五《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》卷第七十六北齊三藏那連提耶舍譯《菩薩見實會》第十六之十六《四轉輪王品》第二十六之二

『大王！過去有一位國王名叫地天（Dìtiān），他如法治理國家，被稱為法王。他擁有七寶，分別是輪寶（cakra-ratna，象徵統治權的輪子）、象寶（hasti-ratna，神聖的大象）、馬寶（asva-ratna，神駿的馬）、明珠寶（mani-ratna，能發光的寶珠）、玉女寶（stri-ratna，美麗的女子）、長者寶（grhapati-ratna，富有的長者）、主兵寶（senapati-ratna，英勇的將軍），這被稱為七寶。』

【English Translation】 English version The Buddha said, 『Great King, you should know, do not have different views, and do not give rise to hesitation and doubt in your mind. At that time, was that King of Immeasurable Merit (referring to a past Buddha) someone else? It was my own self. Great King! Therefore, you should know that the senses (eyes, ears, nose, tongue, body, and mind) are like illusions, and the realms (everything that is perceived) are like dreams. Great King! You should thus focus on right contemplation and not believe others.』 At that time, the World Honored One spoke these verses: 『Always joyful in the Dharma, free and unhindered, constantly urge your mind. In the freedom of desire, the wise mind should stay away. Having left the freedom of desire, abide in the freedom of the Dharma. If one can subdue one's mind, one can subdue afflictions. If one can subdue afflictions, one can be free from the path of karma. If one is free from the path of karma, one becomes a stupa (Caitya, a Buddhist shrine or monument) in the world. Not defiled by the filth of desire, revealing the faults of afflictions, thinking of benefiting all beings, therefore, it is called a Caitya. Having heard the faults of desire, one can then leave desire. A mind of all-knowing purity, therefore, it is called a Caitya. The most excellent great man, thinking of extinguishing the evil of beings, liberating them from anger, therefore, it is called a Caitya. The most excellent great man, thinking of extinguishing the ignorance of beings, freeing them from their ignorant minds, therefore, it is called a Caitya. The teacher who tames gods and humans, thinking of extinguishing the arrogance of beings, purifying their minds, therefore, it is called a Caitya.』

The Great Treasure Collection Sutra, Volume 75 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 76 Translated by Tripitaka Narendrayasas of Northern Qi, Chapter 16 of 16, 'Bodhisattva's Vision of Reality', Chapter 26 of 2, 'The Four Wheel-Turning Kings'

『Great King! In the past, there was a king named Dìtiān, who ruled according to the Dharma and was called a Dharma King. He possessed the seven treasures, namely the wheel treasure (cakra-ratna, a wheel symbolizing sovereignty), the elephant treasure (hasti-ratna, a sacred elephant), the horse treasure (asva-ratna, a divine horse), the jewel treasure (mani-ratna, a luminous jewel), the woman treasure (stri-ratna, a beautiful woman), the householder treasure (grhapati-ratna, a wealthy householder), and the military commander treasure (senapati-ratna, a valiant general). These are called the seven treasures.』

大王！彼地天王父名曰地生。彼地生王臨命終時，其地天最為長子。其地生命終之後，輔相大臣灌地天頂以為大王，即為剎利灌頂大王。時地天王既為剎利灌頂王已，於十五日月盛圓滿受齋之日，沐浴洗頭，剪除鬚鬢及以爪甲已，著新凈衣，以諸花鬘、種種瓔珞、天冠臂印、環釧耳𤦲莊嚴其身，在高樓上婇女圍繞。即于東方有金輪寶，千輻不減轂輞具足，光明照耀縱廣七肘純是真金。大王！時地天王見是事已，即作是念：『我昔曾聞先舊人說，若剎利灌頂王於十五日月圓滿時受齋之日，沐浴洗頭，剪除鬚鬢及除爪甲，著不污衣，以諸花鬘、種種瓔珞、天冠臂印環釧鉺𤦲莊嚴其身，在高樓上婇女圍繞。若於東方有金輪寶，轂輞具足千輻不減而來應者，當知是王定當得作轉輪聖王。』復作是念：『我今豈可作輪王耶？我今當試。』大王！爾時地天王即從坐起，偏袒右肩，整理衣服，右膝著地，對輪合掌，向彼天輪作如是言：『寶輪可下在地而住。』作是語已，彼天寶輪從空下地，住在王前。時地天王即以妙香用涂其手，勝妙好衣以拭輪寶，以其右手接取輪寶置左手中。復以右手摩拭其輪，作如是言：『汝今應當降伏東方。』作是語已，時金輪寶飛昇虛空左右旋轉，即往東方，至彼往昔轉輪王道。其道平正，佈散諸花甚可愛

【現代漢語翻譯】現代漢語譯本：大王！那個地方的天王，他的父親名叫地生。當地生王臨終的時候，他那個地方天王的長子繼承了王位。地生王去世后，輔佐的大臣們給地天灌頂，讓他成為大王，即剎利灌頂大王。當時，地天王成為剎利灌頂王后，在十五日月圓滿受齋的日子，沐浴洗頭，剪去鬍鬚和指甲，穿上乾淨的新衣，用各種花環、瓔珞、天冠、臂印、手鐲、耳環等裝飾自己的身體，在高樓上被眾多宮女圍繞。這時，東方出現了一個金輪寶，有一千個輪輻，輪轂和輪輞都完整，光芒照耀，縱橫七肘，純粹是真金。大王！當時地天王看到這種情況，就想：『我以前聽老人們說，如果剎利灌頂王在十五日月圓滿受齋的日子，沐浴洗頭，剪去鬍鬚和指甲，穿上乾淨的衣服，用各種花環、瓔珞、天冠、臂印、手鐲、耳環等裝飾自己的身體，在高樓上被眾多宮女圍繞。如果東方出現一個金輪寶，輪轂和輪輞完整，有一千個輪輻，前來應驗，那麼這個國王必定會成為轉輪聖王。』他又想：『我難道可以成為輪王嗎？我今天應該試一試。』大王！當時地天王就從座位上站起來，袒露右肩，整理衣服，右膝跪地，對著金輪合掌，向那個天輪說：『寶輪可以降落在地上。』說完這話，那個天寶輪就從空中降落到地上，停在國王面前。當時地天王用妙香塗抹雙手，用上好的衣服擦拭輪寶，用右手拿起輪寶放在左手中。又用右手摩挲輪寶，說：『你現在應當去降伏東方。』說完這話，金輪寶就飛昇到空中，左右旋轉，前往過去轉輪王走過的道路。那條道路平坦筆直，鋪滿了鮮花，非常可愛。現代漢語譯本：大王！彼地天王父名曰地生。（地生：天王的名字）彼地生王臨命終時，其地天最為長子。（地天：此地天王）其地生命終之後，輔相大臣灌地天頂以為大王，即為剎利灌頂大王。（剎利灌頂大王：通過灌頂儀式成為統治者的國王）時地天王既為剎利灌頂王已，於十五日月盛圓滿受齋之日，沐浴洗頭，剪除鬚鬢及以爪甲已，著新凈衣，以諸花鬘、種種瓔珞、天冠臂印、環釧耳𤦲莊嚴其身，在高樓上婇女圍繞。（花鬘、瓔珞、天冠臂印、環釧耳𤦲：各種裝飾品）即于東方有金輪寶，千輻不減轂輞具足，光明照耀縱廣七肘純是真金。（金輪寶：象徵轉輪聖王的寶物）大王！時地天王見是事已，即作是念：『我昔曾聞先舊人說，若剎利灌頂王於十五日月圓滿時受齋之日，沐浴洗頭，剪除鬚鬢及除爪甲，著不污衣，以諸花鬘、種種瓔珞、天冠臂印環釧鉺𤦲莊嚴其身，在高樓上婇女圍繞。若於東方有金輪寶，轂輞具足千輻不減而來應者，當知是王定當得作轉輪聖王。（轉輪聖王：統治世界的理想君主）』復作是念：『我今豈可作輪王耶？我今當試。』大王！爾時地天王即從坐起，偏袒右肩，整理衣服，右膝著地，對輪合掌，向彼天輪作如是言：『寶輪可下在地而住。』作是語已，彼天寶輪從空下地，住在王前。時地天王即以妙香用涂其手，勝妙好衣以拭輪寶，以其右手接取輪寶置左手中。復以右手摩拭其輪，作如是言：『汝今應當降伏東方。』作是語已，時金輪寶飛昇虛空左右旋轉，即往東方，至彼往昔轉輪王道。其道平正，佈散諸花甚可愛

【English Translation】 English version: O King! The heavenly king of that place was named Dīpaka (Dīpaka: name of the heavenly king). When King Dīpaka was about to die, his eldest son, the heavenly king of that place, succeeded to the throne. After King Dīpaka passed away, the assisting ministers crowned Dīpaka's son as the great king, that is, the Kṣatriya-anointed great king. (Kṣatriya-anointed great king: a king who becomes a ruler through an anointment ceremony) At that time, after Dīpaka became the Kṣatriya-anointed king, on the fifteenth day of the full moon, a day of fasting, he bathed and washed his hair, cut off his beard and nails, put on clean new clothes, and adorned himself with various garlands, necklaces, heavenly crowns, armlets, bracelets, and earrings. He was surrounded by many palace women in a high tower. Then, in the east, there appeared a golden wheel treasure, with a thousand spokes, complete with hub and rim, shining brightly, seven cubits in length and width, and made of pure gold. O King! When King Dīpaka saw this, he thought: 'I have heard from the elders that if a Kṣatriya-anointed king, on the fifteenth day of the full moon, a day of fasting, bathes and washes his hair, cuts off his beard and nails, puts on clean clothes, and adorns himself with various garlands, necklaces, heavenly crowns, armlets, bracelets, and earrings, and is surrounded by many palace women in a high tower, and if a golden wheel treasure appears in the east, complete with hub and rim, with a thousand spokes, and comes to him, then this king will surely become a Cakravartin king.' (Cakravartin king: an ideal monarch who rules the world) He further thought: 'Could I become a wheel-turning king? I should try it today.' O King! At that time, King Dīpaka rose from his seat, bared his right shoulder, adjusted his clothes, knelt on his right knee, put his palms together towards the wheel, and said to the heavenly wheel: 'May the precious wheel descend and stay on the ground.' After saying this, the heavenly precious wheel descended from the sky to the ground and stopped in front of the king. Then, King Dīpaka applied fragrant oil to his hands, wiped the wheel treasure with fine clothes, took the wheel treasure with his right hand and placed it in his left hand. He then rubbed the wheel with his right hand and said: 'You should now subdue the east.' After saying this, the golden wheel treasure flew into the sky, rotating left and right, and went to the path of the former Cakravartin kings. That path was flat and straight, covered with flowers, and very lovely. English version: O King! The heavenly king of that place was named Dīpaka. (Dīpaka: the name of the heavenly king) When King Dīpaka was about to die, his eldest son, the heavenly king of that place, succeeded to the throne. (Dīpaka: the heavenly king of this place) After King Dīpaka passed away, the assisting ministers crowned Dīpaka's son as the great king, that is, the Kṣatriya-anointed great king. (Kṣatriya-anointed great king: a king who becomes a ruler through an anointment ceremony) At that time, after Dīpaka became the Kṣatriya-anointed king, on the fifteenth day of the full moon, a day of fasting, he bathed and washed his hair, cut off his beard and nails, put on clean new clothes, and adorned himself with various garlands, necklaces, heavenly crowns, armlets, bracelets, and earrings. He was surrounded by many palace women in a high tower. (garlands, necklaces, heavenly crowns, armlets, bracelets, and earrings: various ornaments) Then, in the east, there appeared a golden wheel treasure, with a thousand spokes, complete with hub and rim, shining brightly, seven cubits in length and width, and made of pure gold. (golden wheel treasure: a treasure symbolizing the Cakravartin king) O King! When King Dīpaka saw this, he thought: 'I have heard from the elders that if a Kṣatriya-anointed king, on the fifteenth day of the full moon, a day of fasting, bathes and washes his hair, cuts off his beard and nails, puts on clean clothes, and adorns himself with various garlands, necklaces, heavenly crowns, armlets, bracelets, and earrings, and is surrounded by many palace women in a high tower, and if a golden wheel treasure appears in the east, complete with hub and rim, with a thousand spokes, and comes to him, then this king will surely become a Cakravartin king.' (Cakravartin king: an ideal monarch who rules the world) He further thought: 'Could I become a wheel-turning king? I should try it today.' O King! At that time, King Dīpaka rose from his seat, bared his right shoulder, adjusted his clothes, knelt on his right knee, put his palms together towards the wheel, and said to the heavenly wheel: 'May the precious wheel descend and stay on the ground.' After saying this, the heavenly precious wheel descended from the sky to the ground and stopped in front of the king. Then, King Dīpaka applied fragrant oil to his hands, wiped the wheel treasure with fine clothes, took the wheel treasure with his right hand and placed it in his left hand. He then rubbed the wheel with his right hand and said: 'You should now subdue the east.' After saying this, the golden wheel treasure flew into the sky, rotating left and right, and went to the path of the former Cakravartin kings. That path was flat and straight, covered with flowers, and very lovely.

樂。輪所經處皆悉平正無有高下。以王福力，河池井泉枯竭之處，八功德水悉皆盈滿。一切所有樹林花果枯悴之者悉皆敷榮，已敷榮者更增郁茂。大王！爾時地天轉輪聖王即與四兵隨輪而去。輪寶若住，王亦隨住。王所至處所有國土，大小諸王與其臣民，各以金盤盛滿銀粟，或以銀盤盛滿金粟，奉迎大王，各作是言：『善哉大王！善來大王！此諸國土安隱豐樂人民熾盛。唯愿大王受此國土攝化人民，我等皆當奉給左右，唯愿止住。』爾時地天轉輪聖王告彼諸國王及臣民等，作如是言：『我今不須國土寶物，汝自受用。汝今若欲隨順我者，應離殺生，亦莫偷盜、亦莫邪淫、亦莫妄語、亦莫兩舌、亦勿惡口、亦莫綺語、亦莫貪慾、亦莫瞋恚、亦莫邪見。汝等應當自住十善，亦教他人令住十善，我則知汝歸從於我、受我教敕，我觀汝等猶如我子。汝等常應供養父母師長及諸沙門婆羅門等，莫作非法不善惡行，亦勸他人令行善法。若能如是，我知汝等一切國土所有人民悉皆歸從降伏於我。』又復告言：『汝等常應孝養父母、恭敬師長及諸沙門諸婆羅門，莫作非法不善惡行，亦勸他人令行善法。若能如是，我知汝等一切國土所有人民悉皆歸從降屬於我。』爾時聖王及諸四兵，如是漸漸度于大海降弗婆提，過盡人境輪寶乃住。如是

【現代漢語翻譯】現代漢語譯本：

樂。輪寶所經過的地方都平坦端正，沒有高低不平。憑藉轉輪聖王的福德威力，河流池塘、水井泉眼乾涸的地方，都會充滿八功德水。一切枯萎的樹林花果都重新開放繁榮，已經開放繁榮的更加茂盛。大王！那時，轉輪聖王就帶著四種軍隊跟隨輪寶前進。輪寶如果停止，國王也隨之停止。國王所到達的地方，所有國土的大小諸王和他們的臣民，各自用金盤盛滿銀粟，或者用銀盤盛滿金粟，來迎接大王，都這樣說：『善哉大王！歡迎大王！這些國土安穩豐樂，人民興盛。只希望大王接受這些國土，教化人民，我們都願意在您左右侍奉，只希望您能留下來。』那時，轉輪聖王告訴那些國王和臣民們，這樣說：『我現在不需要國土寶物，你們自己享用。你們現在如果想要順從我，就應該遠離殺生，也不要偷盜、不要邪淫、不要妄語、不要兩舌、不要惡口、不要綺語、不要貪慾、不要嗔恚、不要邪見。你們應當自己奉行十善，也教導他人奉行十善，我就知道你們歸順於我、接受我的教誨，我看待你們就像我的孩子一樣。你們應當經常供養父母、師長以及各位沙門（出家修行者）和婆羅門（祭司），不要做非法不善的惡行，也要勸導他人行善法。如果能夠這樣，我就知道你們所有國土的所有人民都歸順降服於我。』又告訴他們說：『你們應當經常孝養父母、恭敬師長以及各位沙門和婆羅門，不要做非法不善的惡行，也要勸導他人行善法。如果能夠這樣，我就知道你們所有國土的所有人民都歸順降屬於我。』那時，聖王和他的四種軍隊，就這樣漸漸地渡過大海，降服弗婆提（東勝身洲），越過所有人類居住的區域，輪寶才停止。就這樣現代漢語譯本：

快樂。輪寶所經過的地方都平坦端正，沒有高低不平。憑藉國王的福德威力，河流池塘、水井泉眼乾涸的地方，都會充滿八功德水。一切枯萎的樹林花果都重新開放繁榮，已經開放繁榮的更加茂盛。大王！那時，轉輪聖王就帶著四種軍隊跟隨輪寶前進。輪寶如果停止，國王也隨之停止。國王所到達的地方，所有國土的大小諸王和他們的臣民，各自用金盤盛滿銀粟，或者用銀盤盛滿金粟，來迎接大王，都這樣說：『善哉大王！歡迎大王！這些國土安穩豐樂，人民興盛。只希望大王接受這些國土，教化人民，我們都願意在您左右侍奉，只希望您能留下來。』那時，轉輪聖王告訴那些國王和臣民們，這樣說：『我現在不需要國土寶物，你們自己享用。你們現在如果想要順從我，就應該遠離殺生，也不要偷盜、不要邪淫、不要妄語、不要兩舌、不要惡口、不要綺語、不要貪慾、不要嗔恚、不要邪見。你們應當自己奉行十善，也教導他人奉行十善，我就知道你們歸順於我、接受我的教誨，我看待你們就像我的孩子一樣。你們應當經常供養父母、師長以及各位沙門（出家修行者）和婆羅門（祭司），不要做非法不善的惡行，也要勸導他人行善法。如果能夠這樣，我就知道你們所有國土的所有人民都歸順降服於我。』又告訴他們說：『你們應當經常孝養父母、恭敬師長以及各位沙門和婆羅門，不要做非法不善的惡行，也要勸導他人行善法。如果能夠這樣，我就知道你們所有國土的所有人民都歸順降屬於我。』那時，聖王和他的四種軍隊，就這樣漸漸地渡過大海，降服弗婆提（東勝身洲），越過所有人類居住的區域，輪寶才停止。就這樣

【English Translation】 English version:

Joy. Wherever the wheel-treasure passed, the ground became level and even, without any high or low places. By the power of the king's merit, places where rivers, ponds, and wells had dried up were filled with the eight merits of water. All withered trees, forests, flowers, and fruits blossomed again, and those already in bloom became even more lush. O Great King! At that time, the Cakravartin (Wheel-Turning King) would go with his four divisions of troops, following the wheel-treasure. If the wheel-treasure stopped, the king would also stop. Wherever the king arrived, all the kings, great and small, of those lands, along with their ministers and people, would each use golden platters filled with silver grains, or silver platters filled with golden grains, to welcome the Great King, saying: 'Well done, Great King! Welcome, Great King! These lands are peaceful and prosperous, and the people are flourishing. We only wish that the Great King would accept these lands and teach the people. We are all willing to serve at your side, and we only wish that you would stay.' At that time, the Cakravartin would tell those kings and ministers, saying: 'I do not need your lands or treasures now; you may use them yourselves. If you wish to follow me, you should abstain from killing, and also not steal, not engage in sexual misconduct, not lie, not use divisive speech, not use harsh language, not engage in frivolous talk, not be greedy, not be angry, and not hold wrong views. You should practice the ten virtues yourselves, and also teach others to practice the ten virtues. Then I will know that you have submitted to me and accepted my teachings, and I will regard you as my own children. You should always support your parents, teachers, and all the Shramanas (ascetics) and Brahmins (priests), and not do unlawful, unwholesome, or evil deeds. You should also encourage others to do good deeds. If you can do this, I will know that all the people of all your lands have submitted and surrendered to me.' He also told them: 'You should always be filial to your parents, respect your teachers, and all the Shramanas and Brahmins, and not do unlawful, unwholesome, or evil deeds. You should also encourage others to do good deeds. If you can do this, I will know that all the people of all your lands have submitted and surrendered to me.' At that time, the Holy King and his four divisions of troops gradually crossed the great ocean, subdued Jambudvipa (the southern continent), and passed beyond all human habitation, and then the wheel-treasure stopped. Thus, English version:

Joy. Wherever the wheel-treasure passed, the ground became level and even, without any high or low places. By the power of the king's merit, places where rivers, ponds, and wells had dried up were filled with the eight merits of water. All withered trees, forests, flowers, and fruits blossomed again, and those already in bloom became even more lush. O Great King! At that time, the Cakravartin (Wheel-Turning King) would go with his four divisions of troops, following the wheel-treasure. If the wheel-treasure stopped, the king would also stop. Wherever the king arrived, all the kings, great and small, of those lands, along with their ministers and people, would each use golden platters filled with silver grains, or silver platters filled with golden grains, to welcome the Great King, saying: 'Well done, Great King! Welcome, Great King! These lands are peaceful and prosperous, and the people are flourishing. We only wish that the Great King would accept these lands and teach the people. We are all willing to serve at your side, and we only wish that you would stay.' At that time, the Cakravartin would tell those kings and ministers, saying: 'I do not need your lands or treasures now; you may use them yourselves. If you wish to follow me, you should abstain from killing, and also not steal, not engage in sexual misconduct, not lie, not use divisive speech, not use harsh language, not engage in frivolous talk, not be greedy, not be angry, and not hold wrong views. You should practice the ten virtues yourselves, and also teach others to practice the ten virtues. Then I will know that you have submitted to me and accepted my teachings, and I will regard you as my own children. You should always support your parents, teachers, and all the Shramanas (ascetics) and Brahmins (priests), and not do unlawful, unwholesome, or evil deeds. You should also encourage others to do good deeds. If you can do this, I will know that all the people of all your lands have submitted and surrendered to me.' He also told them: 'You should always be filial to your parents, respect your teachers, and all the Shramanas and Brahmins, and not do unlawful, unwholesome, or evil deeds. You should also encourage others to do good deeds. If you can do this, I will know that all the people of all your lands have submitted and surrendered to me.' At that time, the Holy King and his four divisions of troops gradually crossed the great ocean, subdued Jambudvipa (the southern continent), and passed beyond all human habitation, and then the wheel-treasure stopped. Thus,

乃至南西北方及郁單越，悉降伏已。度彼北海盡人境已，王及輪寶還閻浮提本宮門上，在虛空中停住不動。爾時地天轉輪聖王如是降伏四天下已，還閻浮提即便止住。地天大王及與輪寶還來至此閻浮提，時彼四天下變成七寶，端嚴姝特。何謂七寶？所謂金、銀、琉璃、頗梨、車𤦲、赤珠、馬瑙。爾時輪寶於四天下週迴旋轉已，一切地獄、畜生、餓鬼八難消滅，於四天下所有一切不善惡聲悉皆除滅，況有造作諸惡業者。何以故？皆是地天聖王本願力故。又復輪寶周旋轉時，四天下中不假種植，處處皆生自然粳米，凈無糠糩。又復輪寶周旋轉時，四天下中自然而生天樹寶衣。又復輪寶周旋轉時，四天下中一切病患悉皆除愈，唯除三患。何等為三？一者求欲，二者段食，三者衰老。又復輪寶旋轉之時，四天下中所有人民壽千萬歲。又復輪寶周旋轉時，四天下中一切人民所有苦惱自然消滅。如是等無量無邊希有不可思議之事出現於世。

「爾時地天大王復于久時作如是念：『我今於此受諸快樂，五欲眾具頗更有處勝此以不？』復自思念：『我昔曾聞須彌頂上有三十三天，五欲資具其事云何？』爾時地天大王未除愛慾，厭惡人間所有五欲資財之具，欣彼天中上妙之樂。『我今寧可往彼天上。』爾時地天大王作是念已，王及

【現代漢語翻譯】現代漢語譯本：甚至南西北方以及郁單越（Uttarakuru，四大洲之一，位於須彌山北），都被降伏了。度過北海，到達所有人類居住的疆域后，國王和輪寶回到閻浮提（Jambudvipa，我們所居住的洲）的宮門之上，停留在虛空中不動。那時，地天轉輪聖王如此降伏四天下後，回到閻浮提便停住了。地天大王和輪寶回到這閻浮提時，那時四天下都變成了七寶，端莊美麗，特別殊勝。什麼是七寶呢？它們是金、銀、琉璃、頗梨（水晶）、車𤦲（硨磲）、赤珠（紅色的珍珠）、馬瑙（瑪瑙）。那時，輪寶在四天下週迴旋轉后，一切地獄、畜生、餓鬼的八難都消滅了，四天下所有一切不善的惡聲都消除了，更何況是那些造作諸惡業的人呢？為什麼呢？這都是地天聖王本願力的緣故。而且，輪寶週迴旋轉時，四天下中不需要種植，到處都自然生長出沒有糠秕的粳米。而且，輪寶週迴旋轉時，四天下中自然生長出天樹寶衣。而且，輪寶週迴旋轉時，四天下中一切疾病都痊癒了，只除了三種疾病。哪三種呢？一是求欲，二是段食（需要進食），三是衰老。而且，輪寶旋轉之時，四天下中所有人民的壽命都有千萬歲。而且，輪寶週迴旋轉時，四天下中一切人民所有的苦惱都自然消滅了。像這樣無量無邊稀有不可思議的事情出現在世間。那時，地天大王又過了很久，心中這樣想：『我現在在這裡享受各種快樂，五欲的享受，還有什麼地方比這裡更好嗎？』又自己思量：『我以前聽說須彌山頂上有三十三天（Trayastrimsa，欲界六天之一），那裡的五欲資具是怎樣的呢？』那時，地天大王還沒有去除愛慾，厭惡人間所有的五欲資財之物，羨慕天界上妙的快樂。『我現在寧可前往天界。』那時，地天大王這樣想后，國王和

【English Translation】 English version: Even the south, north, west, and Uttarakuru (one of the four great continents, located north of Mount Sumeru) were all subdued. Having crossed the northern sea and reached the territories inhabited by all humans, the king and the wheel treasure returned to the palace gate of Jambudvipa (the continent where we live), and remained suspended in the void, unmoving. At that time, the Earthly King, the Holy Wheel-Turning Monarch, having subdued the four continents in this way, returned to Jambudvipa and stopped there. When the Earthly King and the wheel treasure returned to this Jambudvipa, the four continents transformed into seven treasures, dignified, beautiful, and exceptionally magnificent. What are the seven treasures? They are gold, silver, lapis lazuli, crystal, tridacna, red pearls, and agate. At that time, after the wheel treasure had revolved around the four continents, all the eight difficulties of hells, animals, and hungry ghosts were eliminated, and all the evil and inauspicious sounds in the four continents were removed, let alone those who commit evil deeds. Why is this so? It is all due to the power of the original vows of the Earthly Holy King. Moreover, when the wheel treasure revolved, there was no need for planting in the four continents, and natural, unhusked rice grew everywhere. Moreover, when the wheel treasure revolved, heavenly tree treasures and clothing naturally grew in the four continents. Moreover, when the wheel treasure revolved, all diseases in the four continents were cured, except for three. What are the three? First, desire; second, the need for food; and third, old age. Moreover, when the wheel treasure revolved, all the people in the four continents lived for ten million years. Moreover, when the wheel treasure revolved, all the sufferings of all the people in the four continents naturally disappeared. Such immeasurable, boundless, rare, and inconceivable events appeared in the world. At that time, the Earthly King, after a long time, thought to himself: 'I am now enjoying all kinds of pleasures here, the enjoyment of the five desires. Is there any place better than this?' He then pondered: 'I once heard that there are the Thirty-three Heavens (Trayastrimsa, one of the six heavens of the desire realm) on the summit of Mount Sumeru. What are the five desires and resources like there?' At that time, the Earthly King had not yet eliminated desire, and he was disgusted with all the material possessions of the five desires in the human world, and he longed for the supreme bliss of the heavens. 'I would rather go to the heavens now.' After the Earthly King had this thought, the king and

四兵忽然之頃至忉利天。爾時帝釋遙見地天大王，作如是言：『善來大王！善哉大王！』即分半座命王令坐。王即就坐。爾時地天在彼天上經無量百千歲分位而治。爾時地天大王復于久時生大貪心，作如是念：『我今應當退彼天主獨為天王。』作是念已，即從帝釋半座而墮，並及四兵至閻浮提安隱城中。爾時地天大王久在天上受勝妙樂心生耽樂，忽至人間不能堪受人中資具，身心沉沒，猶如醍醐置熱沙中尋即消化，莫知所在。地天大王身心沉沒不能堪忍人中所有飲食精氣，亦復如是。爾時地天大王身心疲頓而說偈言：

「『諸王大自在，　　不能除渴愛，　　如干草遇火，　　是故應舍欲。　　常行於淫慾，　　未曾滿足時，　　如渴飲堿水，　　終不能除渴。　　如眾流歸海，　　終無有滿足，　　愛慾亦如是，　　曾無滿足時。　　如火焚草木，　　無有厭足時，　　愛慾亦如是，　　終無有滿足。　　猶如深谷響，　　隨聲無休息，　　聞聲亦如是，　　亦無休息時。　　亦如盛香篋，　　受香無簡擇，　　嗅香亦如是，　　亦無有厭足。　　如杓撓美食，　　終無知止足，　　舌貪嗜美味，　　亦無于止足。　　如鏡現面像，　　亦無有厭足，　　如是行欲人，　　于欲無

【現代漢語翻譯】現代漢語譯本四兵（指地天王的軍隊）忽然之間到達忉利天（Trayastrimsa，佛教欲界六天中的第二天）。那時，帝釋（Indra，忉利天之主）遠遠看見地天大王，說道：『歡迎大王！太好了，大王！』隨即分出半個座位請大王坐下。大王便坐下了。當時，地天在天上經過無數百千年的時間治理。後來，地天大王過了很久，生起了極大的貪心，心想：『我應該趕走這位天主，自己做天王。』這樣想過後，就從帝釋的半個座位上墜落下來，連同他的四兵一起到了閻浮提（Jambudvipa，我們所居住的這個世界）的安隱城中。當時，地天大王在天上享受了美好的快樂，心中產生了貪戀，突然來到人間，不能適應人間的物質條件，身心都感到沉重，就像醍醐（酥酪上凝結的精華）放在熱沙中，立刻就融化消失，不知去向。地天大王身心沉重，不能忍受人間所有的飲食氣息，也是如此。當時，地天大王身心疲憊，於是說了偈語：『諸位大自在的國王，不能消除渴愛（tanha，對慾望的渴求），就像乾草遇到火一樣，所以應該捨棄慾望。常常沉溺於淫慾，從來沒有滿足的時候，就像口渴喝堿水，最終不能解除乾渴。就像眾多的河流歸入大海，永遠沒有滿足的時候，愛慾也是這樣，從來沒有滿足的時候。就像火焚燒草木，沒有厭倦滿足的時候，愛慾也是這樣，永遠沒有滿足的時候。就像深谷的回聲，隨著聲音沒有停息，聽到聲音也是這樣，也沒有停息的時候。就像盛滿香料的箱子，接受香氣沒有選擇，嗅聞香氣也是這樣，也沒有厭倦滿足。就像用勺子攪拌美食，永遠不知道停止滿足，舌頭貪圖美味，也沒有停止滿足的時候。就像鏡子顯現面容，也沒有厭倦滿足的時候，像這樣追求慾望的人，對於慾望沒有

【English Translation】 English version The four divisions of the army (referring to the army of the Earth King) suddenly arrived at Trayastrimsa (the second of the six heavens in the desire realm of Buddhism). At that time, Indra (the lord of Trayastrimsa) saw the Earth King from afar and said, 'Welcome, Great King! Excellent, Great King!' He then offered half of his seat for the King to sit. The King then sat down. At that time, the Earth King governed in the heavens for countless hundreds of thousands of years. Later, after a long time, the Earth King developed great greed and thought, 'I should drive away this lord of the heavens and become the king of the heavens myself.' After thinking this, he fell from Indra's half-seat, along with his four divisions of the army, to the city of An'yin in Jambudvipa (the world we live in). At that time, the Earth King had enjoyed wonderful pleasures in the heavens and developed a craving in his heart. Suddenly arriving in the human world, he could not adapt to the material conditions of the human world. His body and mind felt heavy, like ghee (the essence of solidified cream) placed in hot sand, which immediately melts and disappears, leaving no trace. The Earth King's body and mind were heavy, and he could not bear the smell of human food and drink, and it was the same. At that time, the Earth King was exhausted in body and mind, and then spoke in verses: 'The great kings of great freedom, cannot eliminate thirst for desire (tanha, craving for desires), like dry grass meeting fire, therefore one should abandon desires. Constantly indulging in sexual desire, never having a time of satisfaction, like drinking alkaline water when thirsty, ultimately unable to quench the thirst. Like many rivers flowing into the sea, never having a time of satisfaction, desire is also like this, never having a time of satisfaction. Like fire burning grass and trees, never having a time of satiety, desire is also like this, never having a time of satisfaction. Like the echo in a deep valley, following the sound without rest, hearing the sound is also like this, without a time of rest. Like a box filled with spices, accepting fragrance without selection, smelling the fragrance is also like this, without satiety. Like stirring delicious food with a spoon, never knowing when to stop being satisfied, the tongue craving delicious flavors, also without a time of stopping satisfaction. Like a mirror reflecting a face, also without a time of satiety, those who pursue desires like this, have no

厭足。　　如虛空受風，　　未曾有厭足，　　身常受諸觸，　　終無厭足時。　　如夢中飲水，　　終不能除渴，　　意所受諸法，　　亦無有厭足。　　貪求愛慾人，　　復增長愛慾，　　觀于諸境界，　　愛無厭足時。　　見欲增苦惱，　　猶如火焚薪，　　滅除諸愛慾，　　亦如水滅火。』」

佛言：「大王！汝知爾時地天大王豈異人乎？大王當知，勿作異觀，地天王者即我身是。大王當知，彼地天大王往昔之時豪富自在，貪求無厭遂便命終。何以故？諸根無厭，境無能滿；諸根如鏡，境如光影；諸根如幻，境界如夢。大王！應當安心此法，深自觀察，勿隨他教。大王！此法乃是過去未來現在諸佛世尊無上菩提。大王！應當遠離一切豪貴，應當消竭一切渴海、倒憍慢山、遠離一切衰禍。於一切法平等，非一切凡夫地，亦非聲聞之所能行，又非一切緣覺境界，乃是一切菩薩所行，一切諸佛正覺所證。王當安心勿令散亂，應作是念：『我當云何于未來世，一切世間天人之中，得為燈明、為炬、為光、為船、為導、為師、得為商主、為首、為無上，自度度彼、自脫脫彼、自安安彼、自得涅槃令他涅槃。』大王！莫觀先際所更豪富自在，大王當知，諸根如幻，無有厭足、無能滿者；境界如夢，

{ "translations": [ "現代漢語譯本", "厭足。", "就像虛空承受風一樣，從未有滿足的時候，身體經常感受各種觸碰，也終究沒有滿足的時候。", "如同在夢中飲水，最終不能解除乾渴，意識所感受的各種事物，也沒有滿足的時候。", "貪求愛慾的人，會更加增長愛慾，觀察各種境界，愛慾沒有滿足的時候。", "看到慾望會增加痛苦煩惱，就像火燃燒柴薪一樣，滅除各種愛慾，就像用水滅火一樣。", "佛說：『大王！你知道那時地天大王（指過去世的自己）難道是別人嗎？大王應當知道，不要有不同的看法，地天大王就是我自身。大王應當知道，那位地天大王過去的時候豪富自在，貪求無厭就命終了。為什麼呢？因為諸根（指眼、耳、鼻、舌、身、意）沒有滿足的時候，境界沒有能滿足的；諸根像鏡子，境界像光影；諸根像幻象，境界像夢境。大王！應當安心於這個道理，深入地自我觀察，不要跟隨他人的教導。大王！這個道理是過去、未來、現在諸佛世尊無上菩提（指最高的覺悟）。大王！應當遠離一切豪貴，應當消滅一切渴愛的海洋、顛倒的驕慢山，遠離一切衰敗的禍患。對於一切事物平等對待，不是一切凡夫所能達到的境界，也不是聲聞（指聽聞佛法而修行的人）所能修行的，也不是一切緣覺（指獨自悟道的人）的境界，而是一切菩薩所修行的，一切諸佛正覺（指正確的覺悟）所證悟的。大王！應當安心不要散亂，應當這樣想：『我應當如何在未來世，在一切世間天人之中，成為燈明、成為火炬、成為光明、成為船隻、成為嚮導、成為老師，成為商隊的首領、成為領袖、成為無上的存在，自己度脫也度脫他人，自己解脫也解脫他人，自己安穩也安穩他人，自己得到涅槃（指寂滅的境界）也令他人得到涅槃。』大王！不要觀察過去所經歷的豪富自在，大王應當知道，諸根像幻象，沒有滿足的時候，沒有能滿足的；境界像夢境，" ], "english_translations": [ "English version", "Satiety.", "Like the void receiving wind, there has never been satiety. The body constantly receives various touches, and there is ultimately no time of satiety.", "Like drinking water in a dream, thirst cannot ultimately be quenched. The various things perceived by the mind also have no satiety.", "A person who craves desires will further increase desires. Observing various realms, desires have no time of satiety.", "Seeing desire increases suffering and affliction, like fire burning firewood. Extinguishing various desires is like putting out fire with water.", "The Buddha said, 'Great King! Do you know if the Earthly King (referring to oneself in a past life) at that time was someone different? Great King, you should know, do not have a different view. The Earthly King is my own self. Great King, you should know that the Earthly King in the past was wealthy and free, and because of insatiable craving, he died. Why? Because the senses (referring to eyes, ears, nose, tongue, body, and mind) have no satiety, and the realms cannot satisfy them. The senses are like mirrors, and the realms are like light and shadows. The senses are like illusions, and the realms are like dreams. Great King! You should settle your mind on this principle, deeply observe yourself, and do not follow the teachings of others. Great King! This principle is the unsurpassed Bodhi (referring to the highest enlightenment) of all Buddhas, World Honored Ones, in the past, future, and present. Great King! You should stay away from all wealth and nobility, you should extinguish all oceans of craving, mountains of inverted arrogance, and stay away from all calamities of decline. Treat all things equally, which is not a realm that all ordinary people can reach, nor is it something that Sravakas (referring to those who practice by hearing the Dharma) can practice, nor is it the realm of all Pratyekabuddhas (referring to those who attain enlightenment on their own), but it is what all Bodhisattvas practice, and what all Buddhas of Right Enlightenment (referring to correct enlightenment) realize. Great King! You should settle your mind and not be distracted, and you should think like this: \'How should I, in the future world, among all the gods and humans in the world, become a lamp, become a torch, become light, become a boat, become a guide, become a teacher, become the leader of a caravan, become a leader, become the unsurpassed one, liberate myself and liberate others, free myself and free others, settle myself and settle others, attain Nirvana (referring to the state of extinction) myself and cause others to attain Nirvana.\' Great King! Do not observe the wealth and freedom you experienced in the past. Great King, you should know that the senses are like illusions, there is no satiety, and nothing can satisfy them; the realms are like dreams," ] }

不能令滿。」

佛言：「大王！過去有王名曰頂生，有大威德、有大神足、有大威勢，從父烏哺沙王頂上而生。久積善根，曾見無量無數諸佛，修諸善根。于諸世尊恭敬供養積集善本，於四天下豪貴自在。大王！時頂生王灌頂受位七日已！得七寶具足為轉輪王。何者為七？一者金輪寶，千輻不減轂輞具足，自然而有，縱廣七肘，而來應之。二者白象寶，六牙具足、七肢拄地、白如雪山，自然而至。三者馬寶，其色紺艷而來應之。此上象馬從旦至食，於四天下週遍八方，盡大海際還住本處。四者珠寶，大如人髀，純青琉璃其光照曜，周匝八方各一由旬。五者長者寶，豐饒財寶巨富無量，隨王所念皆能辦之，自然而應。六者玉女寶，形容端正微妙第一，不長不短、不白不黑，身諸毛孔出栴檀香，口氣凈潔如青蓮花，其舌廣大出能覆面，形色細薄如赤銅鍱，身體柔軟猶如無骨，冬溫夏涼，其心慈悲常出軟語，以手觸王即知王心所念之處。七者主兵寶，自然而出，勇猛策謀武略第一，預知王心七日所念，善知四兵鬥戰之法，未集者令集、已集者令散。千子具足，勇健端正能降怨敵。大王！爾時頂生轉輪聖王七寶具足，王四天下如法化世，令四天下豐樂安隱人民熾盛，城邑聚落次第相近雞飛相及。爾時大地一切無有沙礫荊

【現代漢語翻譯】現代漢語譯本：不能使之滿足。

佛說：『大王！過去有一位國王名叫頂生（從父親頭頂出生），他有很大的威德、神通和威勢，是從他父親烏哺沙王（國王名）的頭頂上出生的。他積累了很久的善根，曾經見過無數的佛，修習各種善行。他對諸位世尊恭敬供養，積累了善的根本，在四天下（指整個世界）享有豪貴和自在。大王！當時頂生王在灌頂受位七天後，就得到了七寶，成為轉輪王（統治世界的理想君主）。這七寶是什麼呢？第一是金輪寶，有一千個輪輻，輪轂和輪輞都完整，自然而有，縱橫七肘（古代長度單位），前來應驗。第二是白象寶，有六根象牙，七肢（四足、頭、尾、軀幹）都能支撐地面，白如雪山，自然而至。第三是馬寶，顏色紺艷（深藍色）前來應驗。這象和馬從早晨到中午，就能周遍四天下八方，到達大海的邊緣，然後回到原來的地方。第四是珠寶，大如人的大腿，純青色的琉璃，它的光芒照耀，周圍八方各有一由旬（古代長度單位）。第五是長者寶，擁有豐饒的財寶，極其富有，能滿足國王的所有想法，自然而應。第六是玉女寶，容貌端正，美妙無比，不高不矮，不白不黑，身上的毛孔散發出栴檀香，口氣清新如青蓮花，舌頭寬大能覆蓋整個臉，形狀薄而細，像紅銅片，身體柔軟如無骨，冬暖夏涼，心地慈悲，常說柔和的話，用手觸控國王就能知道國王心中所想。第七是主兵寶，自然出現，勇猛善戰，謀略第一，能預知國王七天內的想法，精通四種軍隊的作戰方法，能讓未集結的軍隊集結，已集結的軍隊解散。他還有一千個兒子，勇猛健壯，能降伏敵人。大王！當時頂生轉輪聖王七寶具足，統治四天下，以正法教化世人，使四天下豐衣足食，人民安樂，城市村落相連，雞飛可及。那時的大地上，一切都沒有沙礫荊棘。'

【English Translation】 English version: 'Cannot be made full.'

The Buddha said, 'Great King! In the past, there was a king named Top-born (born from the top of his father's head), who possessed great virtue, great supernatural powers, and great authority. He was born from the top of his father, King Upasada's (king's name) head. He had accumulated good roots for a long time, had seen countless Buddhas, and cultivated various good deeds. He respectfully made offerings to all the World Honored Ones, accumulated the roots of goodness, and enjoyed wealth and freedom in the four continents (referring to the entire world). Great King! At that time, King Top-born, after being crowned for seven days, obtained the seven treasures and became a Chakravartin King (an ideal monarch who rules the world). What are these seven treasures? First is the Golden Wheel Treasure, with a thousand spokes, the hub and rim complete, naturally appearing, seven cubits (ancient unit of length) in length and width, coming in response. Second is the White Elephant Treasure, with six tusks, seven limbs (four legs, head, tail, and torso) able to support the ground, white as a snow mountain, naturally arriving. Third is the Horse Treasure, with a dark blue color, coming in response. This elephant and horse, from morning to noon, can travel throughout the four continents and eight directions, reaching the edge of the great ocean, and then return to their original place. Fourth is the Jewel Treasure, as large as a person's thigh, pure blue lapis lazuli, its light shining, illuminating one yojana (ancient unit of length) in each of the eight directions. Fifth is the Minister Treasure, possessing abundant wealth, extremely rich, able to fulfill all the king's thoughts, naturally responding. Sixth is the Jade Woman Treasure, with a dignified and exquisite appearance, neither tall nor short, neither white nor black, the pores of her body emitting sandalwood fragrance, her breath as pure as a blue lotus flower, her tongue wide and able to cover her entire face, thin and delicate like a red copper plate, her body soft as if boneless, warm in winter and cool in summer, her heart compassionate, always speaking gentle words, and by touching the king's hand, she can know what the king is thinking. Seventh is the Military Commander Treasure, naturally appearing, brave and skilled in battle, with the best strategies, able to foresee the king's thoughts for seven days, proficient in the methods of warfare for the four types of troops, able to gather troops that have not yet assembled and disperse troops that have already assembled. He also had a thousand sons, brave and strong, able to subdue enemies. Great King! At that time, King Top-born, the Chakravartin King, possessed the seven treasures, ruled the four continents, and taught the world with the righteous law, making the four continents prosperous, the people peaceful, and the cities and villages connected, so that a chicken could fly from one to the next. At that time, on the earth, there were no sand, gravel, or thorns.'

棘，多饒眾寶，具足無量園林泉池，端嚴姝妙甚可愛樂。何以故？皆是頂生聖王安住法力。當爾之時，若天若人受欲樂中最為第一。大王！爾時頂生大王所住之城名阿逾阇，其城東西十二由旬，南北長七由旬。其城七寶，眾寶羅網彌覆其上，懸眾寶鈴。其城內外種種莊嚴，悉皆如上無量稱王寶莊嚴城等無有異，亦如忉利得勝之堂。大王！頂生大王造三種殿：一名月出殿，于盛夏熱時王居其中；其第二殿名毗琉璃藏，于春月時王居其中；其第三殿名日威德起，于冬寒時王居其中。爾時頂生與玉女寶並諸婇女，前後圍繞入月出殿。時身體清涼，猶如牛頭栴檀涂其身體。王與眷屬前後圍繞，若入彼毗琉璃殿時，身心調適，猶如多摩羅葉香用涂其身。大王！其頂生大王復與眷屬婇女圍繞，入彼日威德殿時，身體和暖，猶如沉水香用涂其身，入彼殿時身體和暖亦復如是。大王！是頂生王隨欲自在，令諸殿等隨其時節而生樂觸，隨意出風、隨意出雨，種種音樂隨意而至，資生所須亦隨意現。大王！爾時頂生於其宮內，七日之中天雨金銀。過七日已作如是念：『甚奇希有不可思議，如此清凈之業所獲果報，隨意而現充滿我意，福德所致無差違也。誰有得見如是果報，于修福德而生知足？』大王！頂生聖王于閻浮提經百千歲已，作如是

【現代漢語翻譯】現代漢語譯本：荊棘之地，遍佈眾多珍寶，具備無量園林泉池，端莊美麗，極其可愛。這是為什麼呢？這一切都是頂生聖王安住於法力的結果。那時，無論是天人還是凡人，所享受的欲樂都是最為頂級的。大王！那時頂生大王所居住的城市名為阿逾阇（Ayodhya），這座城市東西長十二由旬，南北長七由旬。城內以七寶裝飾，各種珍寶羅網覆蓋其上，懸掛著各種寶鈴。城內外的各種裝飾，都與之前所說的無量稱王寶莊嚴城等同，沒有絲毫差異，也如同忉利天（Trayastrimsa）的得勝之堂。大王！頂生大王建造了三座宮殿：第一座名為月出殿，在盛夏炎熱時，大王居住其中；第二座名為毗琉璃藏，在春季時，大王居住其中；第三座名為日威德起，在寒冷的冬季時，大王居住其中。那時，頂生大王與玉女寶以及眾多婇女，前後簇擁著進入月出殿。此時，身體感到清涼，如同用牛頭栴檀塗抹身體一般。大王與眷屬前後簇擁著，如果進入毗琉璃殿，身心會感到舒適，如同用多摩羅葉香塗抹身體一般。大王！頂生大王又與眷屬婇女簇擁著，進入日威德殿時，身體感到溫暖，如同用沉水香塗抹身體一般，進入此殿時身體的溫暖也是如此。大王！這位頂生王隨心所欲，使得這些宮殿等隨著時節變化而產生舒適的觸感，隨意颳風、隨意下雨，各種音樂也隨之而來，生活所需也隨意顯現。大王！那時，頂生大王在他的宮殿內，七天之中天降金銀。過了七天之後，他這樣想：『真是奇特稀有，不可思議，如此清凈的業所獲得的果報，隨心所欲地顯現，滿足我的心意，這是福德所致，沒有絲毫差錯。誰能見到這樣的果報，還會對修福德感到滿足呢？』大王！頂生聖王在閻浮提（Jambudvipa）經歷了百千歲之後，這樣想道： English version: The land of thorns was filled with numerous treasures, possessing immeasurable gardens, springs, and ponds, being elegant, beautiful, and extremely delightful. Why is this so? It is all due to the power of the Dharma in which King Mandhatri resided. At that time, whether gods or humans, the sensual pleasures they enjoyed were the most supreme. O King! At that time, the city where King Mandhatri resided was named Ayodhya, which was twelve yojanas in length from east to west and seven yojanas in length from north to south. The city was adorned with seven treasures, covered with various treasure nets, and hung with various precious bells. The various decorations inside and outside the city were all the same as the immeasurable King's Treasure Adorned City mentioned earlier, without any difference, and also like the Hall of Victory in Trayastrimsa. O King! King Mandhatri built three palaces: the first was named the Moonrise Palace, where the king resided during the hot summer; the second was named the Beryl Treasury, where the king resided during the spring; and the third was named the Sun's Majesty Rising, where the king resided during the cold winter. At that time, King Mandhatri, along with the Jewel Maiden and numerous concubines, entered the Moonrise Palace, surrounded by attendants. At this time, the body felt cool, as if it were smeared with sandalwood from the head of an ox. The king and his retinue, surrounded by attendants, if they entered the Beryl Palace, their bodies and minds would feel comfortable, as if they were smeared with the fragrance of Tamala leaves. O King! King Mandhatri, again surrounded by his retinue and concubines, when entering the Sun's Majesty Palace, his body felt warm, as if it were smeared with aloeswood, and the warmth of the body was the same when entering this palace. O King! This King Mandhatri was free to do as he pleased, causing these palaces to produce pleasant sensations according to the seasons, with wind and rain appearing at will, various music coming at will, and the necessities of life appearing at will. O King! At that time, King Mandhatri, within his palace, had gold and silver raining down for seven days. After seven days, he thought: 'It is truly strange, rare, and inconceivable that the rewards obtained from such pure karma manifest at will, fulfilling my desires. This is due to the merit, without any error. Who, having seen such rewards, would be content with cultivating merit?' O King! After King Mandhatri had spent hundreds of thousands of years in Jambudvipa, he thought:

【English Translation】 The land of thorns was filled with numerous treasures, possessing immeasurable gardens, springs, and ponds, being elegant, beautiful, and extremely delightful. Why is this so? It is all due to the power of the Dharma in which King Mandhatri resided. At that time, whether gods or humans, the sensual pleasures they enjoyed were the most supreme. O King! At that time, the city where King Mandhatri resided was named Ayodhya, which was twelve yojanas in length from east to west and seven yojanas in length from north to south. The city was adorned with seven treasures, covered with various treasure nets, and hung with various precious bells. The various decorations inside and outside the city were all the same as the immeasurable King's Treasure Adorned City mentioned earlier, without any difference, and also like the Hall of Victory in Trayastrimsa. O King! King Mandhatri built three palaces: the first was named the Moonrise Palace, where the king resided during the hot summer; the second was named the Beryl Treasury, where the king resided during the spring; and the third was named the Sun's Majesty Rising, where the king resided during the cold winter. At that time, King Mandhatri, along with the Jewel Maiden and numerous concubines, entered the Moonrise Palace, surrounded by attendants. At this time, the body felt cool, as if it were smeared with sandalwood from the head of an ox. The king and his retinue, surrounded by attendants, if they entered the Beryl Palace, their bodies and minds would feel comfortable, as if they were smeared with the fragrance of Tamala leaves. O King! King Mandhatri, again surrounded by his retinue and concubines, when entering the Sun's Majesty Palace, his body felt warm, as if it were smeared with aloeswood, and the warmth of the body was the same when entering this palace. O King! This King Mandhatri was free to do as he pleased, causing these palaces to produce pleasant sensations according to the seasons, with wind and rain appearing at will, various music coming at will, and the necessities of life appearing at will. O King! At that time, King Mandhatri, within his palace, had gold and silver raining down for seven days. After seven days, he thought: 'It is truly strange, rare, and inconceivable that the rewards obtained from such pure karma manifest at will, fulfilling my desires. This is due to the merit, without any error. Who, having seen such rewards, would be content with cultivating merit?' O King! After King Mandhatri had spent hundreds of thousands of years in Jambudvipa, he thought:

念：『我今於此，閻浮大洲安隱豐樂，人民熾盛悉皆歸屬；於我宮內七日雨寶。我今當往西瞿陀尼。』作是念已，頂生大王即與四兵上升虛空，從閻浮提漸次至彼西瞿陀尼。王既至彼，于無量百千歲在彼王領。頂生大王依報過人未得天報。大王！頂生聖王于瞿陀尼，隨意雨寶滿其宮內，如閻浮提等無有異。大王！爾時頂生復於後時作如是念：『我王閻浮提，豐樂安隱人民熾盛，又于宮內隨意雨寶。此瞿陀尼，亦皆安隱豐樂人民熾盛，又于宮內隨意雨寶。我今亦知東有大洲名弗婆提，我今當往。』作是念已，即與四兵俱升虛空，從瞿陀尼漸次而往東弗婆提。王既至彼，于弗婆提止住王領，無量千歲受五欲樂，依報過人未得天報。大王！頂生聖王于弗婆提隨意雨寶滿其宮內，如閻浮提等無有異。大王！爾時頂生復於後時作如是念：『我閻浮提豐樂安隱人民熾盛，又于宮內隨意雨寶。及瞿陀尼，亦皆安隱豐樂人民熾盛，亦于宮內隨意雨寶。此弗婆提，皆悉安隱豐樂人民熾盛，亦于宮內隨意雨寶。我今亦知北有大洲名郁單越，其中人民無我我所。雖復如此，我當往彼自試眷屬。』頂生大王作是念已，與其四兵俱升虛空，從弗婆提漸次而往北郁單越。王既至彼，于郁單越無量千歲教誡眷屬。復于久時作如是念：『我閻浮提豐樂安

【現代漢語翻譯】現代漢語譯本：他想：『我現在在閻浮提（Jambudvipa，南贍部洲），這裡安穩富饒，人民興盛，都歸屬於我；我的宮殿里七天降下寶物。我現在應當前往西瞿陀尼（Aparagodaniya，西牛貨洲）。』這樣想后，頂生大王就帶著四種軍隊升上天空，從閻浮提逐漸到達西瞿陀尼。大王到達那裡后，在西瞿陀尼統治了無數百千年。頂生大王依仗前世的福報，超過了常人，但還沒有得到天界的福報。大王！頂生聖王在瞿陀尼，隨意降下寶物，充滿他的宮殿，和在閻浮提一樣，沒有任何區別。大王！那時，頂生後來又這樣想：『我統治的閻浮提，富饒安穩，人民興盛，而且在宮殿里隨意降下寶物。這瞿陀尼，也安穩富饒，人民興盛，而且在宮殿里隨意降下寶物。我現在也知道東方有個大洲名叫弗婆提（Purvavideha，東勝身洲），我應當前往。』這樣想后，就帶著四種軍隊一起升上天空，從瞿陀尼逐漸前往東弗婆提。大王到達那裡后，在弗婆提停留統治，無數千年享受五欲之樂，依仗前世的福報，超過了常人，但還沒有得到天界的福報。大王！頂生聖王在弗婆提隨意降下寶物，充滿他的宮殿，和在閻浮提一樣，沒有任何區別。大王！那時，頂生後來又這樣想：『我統治的閻浮提，富饒安穩，人民興盛，而且在宮殿里隨意降下寶物。還有瞿陀尼，也安穩富饒，人民興盛，而且在宮殿里隨意降下寶物。這弗婆提，也都安穩富饒，人民興盛，而且在宮殿里隨意降下寶物。我現在也知道北方有個大洲名叫郁單越（Uttarakuru，北俱盧洲），那裡的人民沒有我執和我的所有。即使這樣，我也應當前往那裡，親自看看我的眷屬。』頂生大王這樣想后，就帶著他的四種軍隊升上天空，從弗婆提逐漸前往北郁單越。大王到達那裡后，在郁單越無數千年教誡他的眷屬。過了很久，他又這樣想：『我統治的閻浮提富饒安穩，

【English Translation】 English version: He thought, 『Now I am here in Jambudvipa (the southern continent), it is peaceful and prosperous, the people are flourishing and all belong to me; in my palace, treasures rain down for seven days. Now I should go to Aparagodaniya (the western continent).』 Having thought this, King Tops of Heads immediately ascended into the sky with his four divisions of troops, and gradually reached Aparagodaniya from Jambudvipa. After the king arrived there, he ruled in Aparagodaniya for countless hundreds and thousands of years. King Tops of Heads, relying on his past merits, surpassed ordinary people, but had not yet attained heavenly rewards. Great King! In Godaniya, King Tops of Heads freely rained down treasures, filling his palace, just like in Jambudvipa, without any difference. Great King! At that time, Tops of Heads later thought, 『My Jambudvipa is prosperous and peaceful, the people are flourishing, and treasures rain down freely in my palace. This Godaniya is also peaceful and prosperous, the people are flourishing, and treasures rain down freely in my palace. Now I also know that there is a great continent in the east called Purvavideha (the eastern continent), I should go there.』 Having thought this, he ascended into the sky with his four divisions of troops, and gradually went to Purvavideha from Godaniya. After the king arrived there, he stayed and ruled in Purvavideha, enjoying the pleasures of the five senses for countless thousands of years, relying on his past merits, surpassing ordinary people, but had not yet attained heavenly rewards. Great King! In Purvavideha, King Tops of Heads freely rained down treasures, filling his palace, just like in Jambudvipa, without any difference. Great King! At that time, Tops of Heads later thought, 『My Jambudvipa is prosperous and peaceful, the people are flourishing, and treasures rain down freely in my palace. And Godaniya is also peaceful and prosperous, the people are flourishing, and treasures rain down freely in my palace. This Purvavideha is also peaceful and prosperous, the people are flourishing, and treasures rain down freely in my palace. Now I also know that there is a great continent in the north called Uttarakuru (the northern continent), where the people have no attachment to self or possessions. Even so, I should go there to see my family for myself.』 Having thought this, King Tops of Heads ascended into the sky with his four divisions of troops, and gradually went to Uttarakuru from Purvavideha. After the king arrived there, he taught his family in Uttarakuru for countless thousands of years. After a long time, he thought, 『My Jambudvipa is prosperous and peaceful,

隱已雨七寶，及瞿陀尼人民熾盛安隱雨寶，東弗婆提亦皆如是隨意雨寶，此郁單越悉亦安隱。我曾聞有三十三天住須彌頂，我今當往躬自觀之。』爾時頂生作是念已，即與四兵俱升虛空住須彌山頂。當爾之時，釋提桓因與三十三天集善法堂論人天事。爾時帝釋遙見頂生從遠而來，即出迎之，作如是言：『善來大王！善來至此。』即分半座命王令坐。王即就座。時頂生王坐半座時，即有十種勝事映蔽諸天。何等為十？一者壽命勝天，二者容色勝天，三者名稱勝天，四者受樂勝天，五者王領自在勝天，六者形貌勝天，七者音聲勝天，八者香氣勝天，九者食味勝天，十者細觸勝天。大王！爾時頂生與彼帝釋，形容相貌行動威儀等無差別，飲食衣服資生之具悉無有異，唯有視瞬為別異耳。而諸天等分別識知，天王、人王二種之別。」

佛言：「大王！甚奇希有。帝釋、頂生人天既別，形容相貌等無有異。大王當知，福德之力其事如是。誰于福德而生足也？大王！爾時頂生在忉利天，無量千歲為增上自在。大王！爾時頂生於四天下豪富自在，復于忉利天上豪富自在，帝釋分治猶不厭足，復作是念：『我今寧可獨為天主，何用帝釋？宜應退之。』大王！爾時頂生作是念已，從天退下還閻浮提，于阿逾阇城最上園中。王當下時

{ "translations": [ "現代漢語譯本：『（頂生王）已經降下七寶雨，以及瞿陀尼（Jambudvipa，四大部洲之一，此處指代南贍部洲）的人民，（讓他們）熾盛安穩地沐浴在寶雨之中。東弗婆提（Purvavideha，四大部洲之一，此處指代東勝身洲）也像這樣隨意降下寶雨，此郁單越（Uttarakuru，四大部洲之一，此處指代北俱盧洲）也全都安穩。我曾聽說三十三天（Trayastrimsa，欲界六天之一，位於須彌山頂）住在須彌山頂，我今天應當親自前去觀看。』當時，頂生王這樣想后，就與四種軍隊一同升到空中，住在須彌山頂。那時，釋提桓因（Sakra devanam Indra，帝釋天，三十三天之主）與三十三天眾神在善法堂聚集，討論人天之事。當時，帝釋天遠遠地看見頂生王從遠處而來，就出來迎接他，這樣說道：『歡迎大王！歡迎來到這裡。』隨即分出半個座位，讓頂生王坐下。頂生王就坐。當頂生王坐下半個座位時，就有十種殊勝之處勝過諸天。哪十種呢？一是壽命勝過諸天，二是容貌勝過諸天，三是名聲勝過諸天，四是享受快樂勝過諸天，五是統治自在勝過諸天，六是形體相貌勝過諸天，七是聲音勝過諸天，八是香氣勝過諸天，九是食物味道勝過諸天，十是細滑觸感勝過諸天。大王！當時頂生王與帝釋天，容貌相貌、行動威儀等都沒有差別，飲食衣服、生活用具也都一樣，只有眨眼有所不同。而諸天等分別認識到，天王和人王這兩種身份的區別。」， "佛陀說：『大王！真是奇特稀有。帝釋天和頂生王，人天身份雖然不同，容貌相貌等卻沒有任何差別。大王應當知道，福德的力量就是這樣。誰會對福德感到滿足呢？大王！當時頂生王在忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂），無數千年都非常自在。大王！當時頂生王在四天下（catasro dvipah，指四大部洲）豪富自在，又在忉利天上豪富自在，帝釋天分治天下他仍然不滿足，又這樣想：『我如今寧可獨自成為天主，要帝釋天做什麼？應該把他趕走。』大王！當時頂生王這樣想后，就從天上退下來，回到閻浮提（Jambudvipa，四大部洲之一，此處指代南贍部洲），在阿逾阇城（Ayodhya，古印度城市名）最上的園林中。當頂生王降落時" ], "english_translations": [ "English version: 『(King Topknot) had already rained down seven kinds of treasures, and the people of Jambudvipa (one of the four great continents, here referring to the southern continent) were flourishing and peacefully bathed in the rain of treasures. Likewise, in Purvavideha (one of the four great continents, here referring to the eastern continent), treasures were rained down at will, and Uttarakuru (one of the four great continents, here referring to the northern continent) was also completely peaceful. I have heard that the Thirty-three Heavens (Trayastrimsa, one of the six heavens of the desire realm, located on the summit of Mount Sumeru) dwell on the summit of Mount Sumeru, and I should go and see them myself today.』 At that time, King Topknot, having thought this, ascended into the sky with his four armies and dwelt on the summit of Mount Sumeru. At that time, Sakra devanam Indra (the lord of the Thirty-three Heavens) and the gods of the Thirty-three Heavens were gathered in the Hall of Good Dharma, discussing matters of humans and gods. At that time, Sakra saw King Topknot coming from afar, and went out to greet him, saying: 『Welcome, Great King! Welcome to this place.』 He then shared half of his seat, inviting King Topknot to sit. King Topknot took his seat. When King Topknot sat on half of the seat, there were ten superior qualities that surpassed the gods. What were these ten? First, his lifespan surpassed the gods; second, his appearance surpassed the gods; third, his fame surpassed the gods; fourth, his enjoyment of pleasure surpassed the gods; fifth, his dominion and freedom surpassed the gods; sixth, his physical form surpassed the gods; seventh, his voice surpassed the gods; eighth, his fragrance surpassed the gods; ninth, the taste of his food surpassed the gods; and tenth, the fineness of his touch surpassed the gods. Great King! At that time, King Topknot and Sakra had no difference in appearance, demeanor, or conduct. Their food, clothing, and daily necessities were also the same, except for the blinking of their eyes. And the gods were able to distinguish between the two, recognizing the difference between the king of the gods and the king of humans.」", "The Buddha said: 『Great King! This is truly wondrous and rare. Although Sakra and King Topknot are different in their status as god and human, their appearances are identical. Great King, you should know that the power of merit is like this. Who would be satisfied with merit? Great King! At that time, King Topknot was in the Trayastrimsa Heaven (one of the six heavens of the desire realm, located on the summit of Mount Sumeru) for countless thousands of years, enjoying great freedom. Great King! At that time, King Topknot was wealthy and free in the four continents (catasro dvipah, referring to the four great continents), and also wealthy and free in the Trayastrimsa Heaven. He was still not satisfied with Sakra sharing the rule, and thought: 『I would rather be the sole lord of the heavens, what do I need Sakra for? He should be removed.』 Great King! At that time, King Topknot, having thought this, descended from the heavens and returned to Jambudvipa (one of the four great continents, here referring to the southern continent), to the most excellent garden in the city of Ayodhya (an ancient Indian city). When King Topknot descended" ] }

，威光照曜遍閻浮提，一切諸方映蔽日光。亦如日出月無光明，日光在空無復光明。王光映蔽亦復如是。如日輪出映蔽月輪，頂生威光映彼日輪亦復如是。大王！爾時阿逾城人出城遊觀，見彼頂生並及四兵從天而退墮其園中。彼人見已怪未曾有，即入城中遍告城人言：『今有天子並及四兵從空而下，墮彼王最上園中。』大王！爾時城中王及臣民，辦具種種歌舞伎樂、涂香末香、寶幢幡蓋、花鬘瓔珞，身體衣服悉皆清凈，速疾出城詣彼園中。大王，爾時頂生從天墮時，一切大地六種震動。當爾之時，一切人中所有莊嚴，最勝妙香用涂其身，悉至園中頂生王所。爾時頂生耽著天中上妙資產，不能堪忍人中資具所有香氣，沈惛在地。喻如生蘇醍醐投極熱沙中不得停住，爾時頂生沈惛不住亦復如是。爾時城中王及臣民內外人眾，見頂生王在彼園中沈惛在地，即便問言：『天為是誰？』爾時頂生即告彼王及諸人民言：『汝昔曾聞有頂生大王不？』爾時國王及諸人民咸皆答言：『我昔曾從耆舊人所聞有大王名曰頂生，不捨人身，將諸眷屬並及四兵而昇天上。』爾時頂生告諸人言：『昔頂生者我身是也。我及四兵從天而墮。』爾時國王及城內外所有人眾，即以偈頌問頂生曰：

「『我從舊人所，　　聞有威德王，　　號名曰頂生

【現代漢語翻譯】現代漢語譯本：他的威光照耀遍佈閻浮提（Jambudvipa，指我們所居住的這個世界），一切地方的光芒都掩蓋了太陽的光輝。就像太陽升起時月亮失去光芒，太陽在空中時不再有其他光亮一樣，國王的光芒掩蓋一切也是如此。又如太陽輪出現時掩蓋了月輪，頂生（Mandhatri，人名，意為『頂上生』）的威光掩蓋太陽輪也是如此。大王！那時，阿逾城（Ayodhya，古印度城市名）的人們出城遊玩觀賞，看見頂生和他的四種軍隊從天而降，落到園林中。他們看到後感到非常奇怪，從未見過這樣的事，就進城告訴城裡的人說：『現在有天子和他的四種軍隊從空中降落，落到國王最好的園林里。』大王！那時，城中的國王和臣民，準備了各種歌舞伎樂、涂香末香、寶幢幡蓋、花鬘瓔珞，身體和衣服都非常乾淨，迅速出城來到園林中。大王，那時頂生從天而降時，整個大地發生了六種震動。當時，所有的人都用最上等的香塗抹身體，來到園林中頂生王所在的地方。那時，頂生沉迷於天上的美好享受，不能忍受人間物品的香氣，昏迷倒地。就像把新鮮的酥油投到極熱的沙中無法停留一樣，那時頂生昏迷不醒也是如此。那時，城中的國王和臣民以及內外的人們，看到頂生王在園林中昏迷倒地，就問他說：『您是哪位天人？』那時，頂生就告訴國王和人民說：『你們以前聽說過頂生大王嗎？』那時，國王和人民都回答說：『我們以前從老人們那裡聽說過有一位大王名叫頂生，他沒有捨棄人身，帶著他的眷屬和四種軍隊升上了天。』那時，頂生告訴眾人說：『以前的頂生就是我。我和我的四種軍隊從天上掉下來了。』那時，國王和城裡城外所有的人，就用偈頌問頂生說：『我從舊人所，　　聞有威德王，　　號名曰頂生』

【English Translation】 English version: His majestic light illuminated the entire Jambudvipa (the world we inhabit), and the light from all directions obscured the sunlight. Just as when the sun rises, the moon loses its light, and when the sun is in the sky, there is no other light, so too did the king's light obscure everything. Similarly, as the sun's disc appears and obscures the moon's disc, so too did Mandhatri's (a person's name, meaning 'born on the crown of the head') majestic light obscure the sun's disc. O Great King! At that time, the people of Ayodhya (an ancient Indian city) went out of the city to stroll and observe, and they saw Mandhatri and his four divisions of troops descending from the sky and falling into the garden. Upon seeing this, they were greatly astonished, having never seen such a thing before, and they entered the city to tell the people, saying, 'Now there is a celestial being and his four divisions of troops descending from the sky, falling into the king's finest garden.' O Great King! At that time, the king and his ministers and people in the city prepared various songs, dances, music, fragrant ointments, powdered incense, jeweled banners, canopies, flower garlands, and necklaces. Their bodies and clothes were all clean, and they quickly went out of the city to the garden. O Great King, at the time when Mandhatri descended from the sky, the entire earth shook in six ways. At that time, all the people, having adorned themselves with the finest fragrances, came to the garden where King Mandhatri was. At that time, Mandhatri, being immersed in the exquisite pleasures of the heavens, could not endure the fragrance of human possessions and fell into a swoon on the ground. Just as fresh ghee cannot remain when thrown into extremely hot sand, so too was Mandhatri unable to remain conscious. At that time, the king and his ministers and the people inside and outside the city, seeing King Mandhatri swooning on the ground in the garden, asked him, 'Who are you, celestial being?' At that time, Mandhatri told the king and the people, 'Have you ever heard of King Mandhatri?' At that time, the king and the people all replied, 'We have heard from the elders that there was a great king named Mandhatri, who did not abandon his human body and ascended to the heavens with his retinue and four divisions of troops.' At that time, Mandhatri told the people, 'The former Mandhatri is me. I and my four divisions of troops have fallen from the heavens.' At that time, the king and all the people inside and outside the city asked Mandhatri in verses: 'From the elders, I have heard of a majestic king, Named Mandhatri.'

，　　極有大名稱。　　已身及四兵，　　從此昇天上，　　並及諸眷屬，　　法王如法治。』　　人天勝王言：　　『無常力所害，　　退天樂受苦，　　頂生者我是。』　　諸人皆合掌，　　頂禮大王足：　『有何希有事，　　未來當傳說？』　　從天而退者，　　受苦王說言：　『汝聽希有事，　　欣樂莫放逸。　　頂生大王者，　　統領四天下，　　受樂過天人，　　欲無厭致死。　　于其後宮內，　　七日雨珍寶，　　如法治天下，　　欲無厭而死。　　與彼天帝釋，　　分半座而坐，　　惡覺所惱亂，　　多欲故退墮。　　于其生死海，　　無智故沉沒，　　樂著五欲者，　　天欲無厭死。　　如渴夢飲水，　　不能除其渴，　　受五欲亦爾，　　終無有厭足。　　智慧諸眾生，　　斷除愚癡闇，　　彼智者知足，　　正觀諸有趣。　　智觀察有趣，　　慧見老病死，　　斷除諸渴愛，　　舍有趣無著。　　觀觸如火燒，　　便舍于渴愛，　　觀受亦如是，　　知受是非善。　　如擊眾音樂，　　根境界亦然，　　聖教中調伏，　　能捨根自性。　　一切五種入，　　從於名色生，　　識于中分別，　　則生於思覺。　　聖者作是觀，　　

【現代漢語翻譯】現代漢語譯本『擁有極大的名聲。自身和四種軍隊，都從這裡升到天上，連同所有的眷屬，由法王如法治理。』人天之王說道：『我被無常的力量所傷害，從天上的快樂中退下來，遭受痛苦，我就是頂生者（Mandhata，傳說中的轉輪聖王）。』眾人都合起手掌，頂禮大王的腳：『有什麼稀有的事情，未來可以傳說呢？』從天上退下來，正在受苦的國王說道：『你們聽我說這稀有的事情，要歡喜並不要放逸。頂生大王（Mandhata），統治著四大天下，享受的快樂超過天人，慾望沒有滿足而死去。在他的後宮里，七天都下著珍寶雨，他如法治理天下，但慾望沒有滿足就死了。他和天帝釋（Indra，帝釋天）分一半座位而坐，被惡念所困擾，因為慾望太多而墮落。在生死的海洋中，因為沒有智慧而沉沒，貪戀五欲的人，對天上的慾望沒有滿足就死了。就像口渴時夢見喝水，卻不能解除口渴一樣，享受五欲也是這樣，永遠不會有滿足的時候。有智慧的眾生，斷除愚癡的黑暗，那些智者知道滿足，正確地觀察各種趣（gati，輪迴的去處）。有智慧地觀察各種趣，用智慧看到衰老、疾病和死亡，斷除各種渴愛，捨棄各種趣而沒有執著。觀察接觸就像被火燒一樣，就捨棄了渴愛，觀察感受也是這樣，知道感受不是善的。就像敲擊各種樂器一樣，根（indriya，感官）和境界（visaya，感官對像）也是這樣，在聖教中調伏，能夠捨棄根的自性。一切五種入（五根），都是從名色（nama-rupa，精神和物質）產生，識（vijnana，意識）在其中分別，就產生了思覺（sankalpa，思維和感受）。聖者這樣觀察，

【English Translation】 English version 'Having a very great name. Having ascended to heaven from here, myself and the four divisions of the army, along with all the retinue, are governed by the Dharma King according to the Dharma.' The king of gods and humans said: 'I am harmed by the power of impermanence, having retreated from the heavenly bliss to suffer, I am Mandhata (a legendary Chakravartin king).' All the people joined their palms, bowing at the feet of the great king: 'What rare event is there that will be told in the future?' The king who had retreated from heaven, suffering, said: 'Listen to this rare event, be joyful and do not be negligent. King Mandhata, ruling over the four continents, enjoyed pleasures surpassing those of gods and humans, and died without satisfaction of his desires. In his harem, for seven days, it rained jewels, he governed the world according to the Dharma, but died without satisfaction of his desires. He shared half a seat with the god Indra (the king of gods), was troubled by evil thoughts, and fell due to excessive desires. In the ocean of birth and death, he sank because of lack of wisdom, those who are attached to the five desires, die without satisfaction of their heavenly desires. Just as one dreams of drinking water when thirsty, but cannot quench the thirst, so it is with enjoying the five desires, there is never any satisfaction. Wise beings, cut off the darkness of ignorance, those wise ones know contentment, and rightly observe the various destinies (gati, realms of rebirth). Wisely observing the various destinies, with wisdom they see old age, sickness, and death, they cut off all craving, and abandon the various destinies without attachment. Observing contact as if burned by fire, they abandon craving, observing feeling is also like this, knowing that feeling is not good. Just as striking various musical instruments, so are the senses (indriya) and their objects (visaya), in the holy teachings, they are tamed, and one is able to abandon the nature of the senses. All five entrances (the five senses), arise from name and form (nama-rupa, mind and matter), consciousness (vijnana) distinguishes within them, and then thoughts and feelings (sankalpa) arise. The holy ones observe in this way,

于趣有不著，　　智者慧滿足，　　證滅如薪盡。』　　頂生向彼王，　　臣民說是已，　　示諸有無常，　　即便取終沒。」

佛告大王：「汝知爾時頂生王者，豈異人乎？勿作異觀，莫生疑惑，我身是也。我昔曾為頂生王時，統領人天豪貴自在，貪慾無厭而取終沒。是故大王！應舍豪富憍慢自在，住不放逸。若能住于不放逸行，是人即能修諸善根。大王！若不放逸者，復能入於法界平等。大王！若人能離放逸者，成就利益。大王！有為無為界，非男非女、非過去非未來非現在。大王！當於此法安住自心，勿隨他教。大王！此法乃是過去未來現在諸佛世尊無上菩提。大王！應當遠離一切豪貴，消竭一切渴海，倒憍慢山，遠離一切衰禍。於一切平等，非一切凡夫地，亦非聲聞之所能行，又非一切緣覺境界，乃是一切菩薩所行，一切諸佛正覺所證。王當安心勿令散亂，應作是念：『我當云何于未來世一切世間天人之中，得為燈明、為炬、為光、為船、為導、為師，得為商主、為首、為無上，自度度彼，自脫脫彼，自安安彼，自得涅槃令他涅槃？』大王！觀先際所經豪富自在，大王當知，諸根如幻，無有厭足、無能滿者；境界如夢，不能令滿。

「大王！過去有王名曰尼彌，了達諸法如法為王，重不放

【現代漢語翻譯】現代漢語譯本：對於世俗的追求沒有執著，有智慧的人，他們的智慧圓滿，證得寂滅，就像薪柴燃盡。頂生王對他的臣民說完這些話后，向他們揭示了萬物無常的道理，隨即就去世了。佛陀告訴國王說：『你知道當時的頂生王是誰嗎？不要認為他是別人，不要產生疑惑，他就是我。我過去曾是頂生王，統治人天，享受榮華富貴，卻因貪慾無厭而最終死去。所以，大王！你應該捨棄豪富、驕慢和自在，安住于不放逸。如果能夠安住于不放逸的行為，這個人就能修習各種善根。大王！不放逸的人，還能進入法界的平等境界。大王！如果有人能夠遠離放逸，就能成就利益。大王！有為和無為的境界，不是男性也不是女性，不是過去也不是未來也不是現在。大王！應當在這種法中安住自己的心，不要隨從他人的教導。大王！這種法是過去、未來、現在諸佛世尊的無上菩提。大王！應當遠離一切豪貴，消滅一切慾望的海洋，推倒驕慢的高山，遠離一切衰敗和災禍。對於一切都平等對待，這不是凡夫的境界，也不是聲聞所能修行的，也不是緣覺的境界，而是一切菩薩所修行的，一切諸佛所證悟的。國王應當安心，不要讓心散亂，應當這樣想：『我應當如何在未來世的一切世間天人之中，成為燈明、火炬、光明、船隻、嚮導、老師，成為商隊的首領、領袖、無上者，自己度脫自己，自己解脫自己，自己安頓自己，自己證得涅槃也令他人證得涅槃？』大王！觀察過去所經歷的榮華富貴和自在，大王應當知道，諸根就像幻象，沒有厭足，沒有能夠滿足的；境界就像夢境，不能令人滿足。『大王！過去有一位國王名叫尼彌（Nimí），他通達諸法，依法治國，重視不放逸。

【English Translation】 English version: 'They have no attachment to worldly pursuits, The wise, their wisdom is complete, Attaining extinction, like firewood consumed. King Topknot, having spoken thus to his subjects, Revealed to them the impermanence of all things, And then passed away.' The Buddha said to the king: 'Do you know who King Topknot was at that time? Do not think he was someone else, do not have doubts, it was me. I was once King Topknot, ruling over humans and gods, enjoying wealth and power, but because of insatiable greed, I eventually died. Therefore, great king! You should abandon wealth, arrogance, and freedom, and dwell in non-negligence. If one can dwell in non-negligent conduct, that person can cultivate all good roots. Great king! A non-negligent person can also enter the equality of the Dharma realm. Great king! If someone can abandon negligence, they can achieve benefit. Great king! The realm of conditioned and unconditioned is neither male nor female, neither past nor future nor present. Great king! You should settle your mind in this Dharma, do not follow the teachings of others. Great king! This Dharma is the unsurpassed Bodhi of all Buddhas, past, future, and present. Great king! You should stay away from all wealth and power, extinguish the ocean of all desires, topple the mountain of arrogance, and stay away from all decline and misfortune. Treat everything equally, this is not the realm of ordinary people, nor is it what the Sravakas can practice, nor is it the realm of Pratyekabuddhas, but it is what all Bodhisattvas practice, and what all Buddhas realize. The king should settle his mind and not let it be scattered, and should think like this: 「How should I, in the future, among all the gods and humans in all the worlds, become a lamp, a torch, a light, a boat, a guide, a teacher, become the leader of a caravan, a chief, the unsurpassed one, liberating myself and others, freeing myself and others, settling myself and others, attaining Nirvana myself and leading others to Nirvana?」 Great king! Observe the wealth and freedom experienced in the past, great king should know that the senses are like illusions, there is no satisfaction, nothing can be fulfilled; the realms are like dreams, they cannot satisfy. 'Great king! In the past, there was a king named Nimí, who understood all dharmas, ruled according to the Dharma, and valued non-negligence.'

逸，若所作事離諸放逸。大王！是尼彌王常觀三世平等，又觀一切諸法猶如三世平等，觀過去一切諸法遠離自性，觀未來一切諸法遠離自性，觀現在法亦復如是遠離自性。大王！彼尼彌王觀一切三世法平等已，于諸法不生取著。彼尼彌王觀一切世間為四顛倒之所顛倒，于不凈法中而起凈想，于苦法中而生樂想，于無常法中而起常想，于無我法中而生我想。見世如是，便作是念：『世間則壞甚大敗壞。如此眾生，一切諸法自性空寂而不覺知。』大王！爾時尼彌王復作如是念：『我當以四攝法攝諸眾生。若我四法攝眾生者，是諸眾生隨順於我、受我言教。』爾時尼彌大王先作是方便已，即以四攝攝諸眾生。攝諸眾生已，尼彌大王即教人民一切諸法平等，作如是言：『汝諸眾生，一切諸法離於自性。若一切法離自性者，彼法亦非過去非未來非現在。何以故？彼法自性無實故。若法離自性者，彼法亦不可說是過去未來現在。』大王！爾時彼尼彌王于彼眾生所教是三世平等法已，彼諸眾生八十千萬那由他無量百千眾生得無生法忍。大王！爾時三十三天在善法堂聚集而坐，作是議言：『善哉善哉！鞞提呵國人大獲善利。是尼彌王解了諸法如法為王，具足方便，于顛倒眾生所以善方便示不顛倒法也。』爾時釋提桓因在於余處去善法堂

【現代漢語翻譯】現代漢語譯本：逸，如果所做的事情遠離各種放逸。大王！這位尼彌王常常觀察過去、現在、未來三世的平等，又觀察一切諸法如同三世平等，觀察過去的一切諸法遠離其自性，觀察未來的一切諸法遠離其自性，觀察現在的諸法也是如此遠離其自性。大王！那位尼彌王觀察一切三世法平等之後，對於諸法不產生執著。那位尼彌王觀察到一切世間被四種顛倒所迷惑，在不凈的法中產生清凈的想法，在痛苦的法中產生快樂的想法，在無常的法中產生常住的想法，在無我的法中產生有我的想法。看到世間如此，便這樣想：『世間真是壞到了極點，如此眾生，一切諸法的自性空寂卻不覺知。』大王！那時尼彌王又這樣想：『我應當用四攝法來攝受這些眾生。如果我用四法攝受眾生，這些眾生就會順從我，接受我的教導。』那時尼彌大王先做了這樣的準備，就用四攝法來攝受眾生。攝受眾生之後，尼彌大王就教導人民一切諸法平等，這樣說：『你們這些眾生，一切諸法都離開了自性。如果一切法都離開了自性，那麼這些法也就不是過去、不是未來、也不是現在。為什麼呢？因為這些法的自性沒有實體。如果法離開了自性，那麼這些法也就不能說是過去、未來、現在。』大王！那時那位尼彌王向那些眾生教導了這三世平等的法之後，那些眾生中有八十千萬那由他（數量單位，表示極大的數量）無量百千的眾生獲得了無生法忍（對諸法不生不滅的真理的領悟）。大王！那時三十三天（欲界第二天）在善法堂聚集而坐，議論說：『太好了，太好了！鞞提呵國（古印度地名）的人民獲得了極大的利益。這位尼彌王通達諸法，如法為王，具足方便，對於顛倒的眾生，善巧方便地開示不顛倒的法。』那時釋提桓因（帝釋天）在其他地方離開了善法堂逸，若所作事離諸放逸。大王！是尼彌王常觀三世平等，又觀一切諸法猶如三世平等，觀過去一切諸法遠離自性，觀未來一切諸法遠離自性，觀現在法亦復如是遠離自性。大王！彼尼彌王觀一切三世法平等已，于諸法不生取著。彼尼彌王觀一切世間為四顛倒之所顛倒，于不凈法中而起凈想，于苦法中而生樂想，于無常法中而起常想，于無我法中而生我想。見世如是，便作是念：『世間則壞甚大敗壞。如此眾生，一切諸法自性空寂而不覺知。』大王！爾時尼彌王復作如是念：『我當以四攝法攝諸眾生。若我四法攝眾生者，是諸眾生隨順於我、受我言教。』爾時尼彌大王先作是方便已，即以四攝攝諸眾生。攝諸眾生已，尼彌大王即教人民一切諸法平等，作如是言：『汝諸眾生，一切諸法離於自性。若一切法離自性者，彼法亦非過去非未來非現在。何以故？彼法自性無實故。若法離自性者，彼法亦不可說是過去未來現在。』大王！爾時彼尼彌王于彼眾生所教是三世平等法已，彼諸眾生八十千萬那由他無量百千眾生得無生法忍。大王！爾時三十三天在善法堂聚集而坐，作是議言：『善哉善哉！鞞提呵國人大獲善利。是尼彌王解了諸法如法為王，具足方便，于顛倒眾生所以善方便示不顛倒法也。』爾時釋提桓因在於余處去善法堂

【English Translation】 English version: 'O King, if actions are performed free from negligence. O King! This King Nimi constantly observes the equality of the three times (past, present, and future), and also observes all dharmas (phenomena) as being equal to the three times. He observes that all dharmas of the past are devoid of self-nature, all dharmas of the future are devoid of self-nature, and all dharmas of the present are also devoid of self-nature. O King! After King Nimi observed the equality of all dharmas of the three times, he did not develop attachments to any dharmas. King Nimi observed that all the world is deluded by the four inversions: they perceive purity in what is impure, they perceive pleasure in what is suffering, they perceive permanence in what is impermanent, and they perceive a self in what is without self. Seeing the world in this way, he thought: 『The world is greatly ruined. These beings do not realize that the self-nature of all dharmas is empty and still.』 O King! Then King Nimi thought again: 『I should gather all beings with the four means of gathering. If I gather beings with these four means, these beings will follow me and accept my teachings.』 Then King Nimi first made these preparations and then gathered all beings with the four means of gathering. After gathering all beings, King Nimi taught the people that all dharmas are equal, saying: 『All of you beings, all dharmas are devoid of self-nature. If all dharmas are devoid of self-nature, then these dharmas are neither past, nor future, nor present. Why? Because the self-nature of these dharmas has no substance. If a dharma is devoid of self-nature, then that dharma cannot be said to be past, future, or present.』 O King! Then, after King Nimi taught the beings this dharma of the equality of the three times, eighty million nayutas (a large number) of countless hundreds of thousands of beings attained the forbearance of non-origination (understanding of the truth that dharmas neither arise nor cease). O King! Then the thirty-three devas (gods of the second heaven of the desire realm) gathered and sat in the Sudharma Hall, and discussed, saying: 『Excellent, excellent! The people of Videha (an ancient Indian kingdom) have obtained great benefit. This King Nimi understands all dharmas and rules righteously, possessing skillful means, and for the sake of deluded beings, he skillfully teaches the non-deluded dharma.』 Then Sakra (Indra), the lord of the devas, left the Sudharma Hall and went elsewhere. O King, if actions are performed free from negligence. O King! This King Nimi constantly observes the equality of the three times, and also observes all dharmas as being equal to the three times. He observes that all dharmas of the past are devoid of self-nature, all dharmas of the future are devoid of self-nature, and all dharmas of the present are also devoid of self-nature. O King! After King Nimi observed the equality of all dharmas of the three times, he did not develop attachments to any dharmas. King Nimi observed that all the world is deluded by the four inversions: they perceive purity in what is impure, they perceive pleasure in what is suffering, they perceive permanence in what is impermanent, and they perceive a self in what is without self. Seeing the world in this way, he thought: 『The world is greatly ruined. These beings do not realize that the self-nature of all dharmas is empty and still.』 O King! Then King Nimi thought again: 『I should gather all beings with the four means of gathering. If I gather beings with these four means, these beings will follow me and accept my teachings.』 Then King Nimi first made these preparations and then gathered all beings with the four means of gathering. After gathering all beings, King Nimi taught the people that all dharmas are equal, saying: 『All of you beings, all dharmas are devoid of self-nature. If all dharmas are devoid of self-nature, then these dharmas are neither past, nor future, nor present. Why? Because the self-nature of these dharmas has no substance. If a dharma is devoid of self-nature, then that dharma cannot be said to be past, future, or present.』 O King! Then, after King Nimi taught the beings this dharma of the equality of the three times, eighty million nayutas of countless hundreds of thousands of beings attained the forbearance of non-origination. O King! Then the thirty-three devas gathered and sat in the Sudharma Hall, and discussed, saying: 『Excellent, excellent! The people of Videha have obtained great benefit. This King Nimi understands all dharmas and rules righteously, possessing skillful means, and for the sake of deluded beings, he skillfully teaches the non-deluded dharma.』 Then Sakra left the Sudharma Hall and went elsewhere.

遠，即以天耳聞彼天說，聞已尋來詣善法堂就座而坐。既就座已，問彼天言：『汝諸天等在善法堂何所論說？』作是問已，時諸天等報帝釋言：『唯然天主！聽我所說，我等向來集善法堂所論之事。說彼鞞提呵國人善得利益。是尼彌王解了諸法如法為王，具足方便，于顛倒眾生所以善方便示不顛倒法也，所謂顯示諸法自性。』彼諸天等作是語已，爾時帝釋報諸天子作如是言：『是尼彌王具足成就不可思議善巧方便。汝等在此忉利天上，欲得見彼尼彌王不？』爾時諸天咸皆同聲作如是言：『唯然天主！我等在此欲得見彼尼彌大王。』爾時帝釋天主即告御臣名摩多梨言：『汝目前來，可疾嚴備諸天千馬寶車，往閻浮提鞞提呵國尼彌王所。說如是言：「此是諸天千調馬車，遣來迎王。唯愿大王升此寶車勿生怖畏，三十三天悉皆愿樂欲見大王。」若上車已，作如是言：「大王！我今將王從何道去詣彼天上？為從住顛倒地眾生道而去？為從住不顛倒地眾生道而去也？」』爾時摩多梨答帝釋言：『唯然受教。』聞此語已，即便嚴備千調馬車，自升其上，從彼忉利下閻浮提，至鞞提呵國尼彌王所。語尼彌王作如是言：『忉利諸天今送千調馬車，王可升車勿生怖畏，忉利諸天愿樂見王。』爾時尼彌大王以無畏心便即登之。既升車已，摩

【現代漢語翻譯】現代漢語譯本（帝釋天）遠遠地用天耳聽到那些天人在談論，聽完后就來到善法堂就座。坐定后，他問那些天人：『你們這些天人在善法堂里談論些什麼呢？』問完之後，那些天人回答帝釋天說：『是的，天主！請聽我們所說，我們剛才在善法堂里談論的事情。我們說那個鞞提呵國（Videha，古印度地名）的人民得到了很大的利益。是因為尼彌王（Nimi，古印度國王）理解了諸法，如法治理國家，具備方便之法，對於顛倒的眾生，善巧方便地開示不顛倒的法，也就是顯示諸法的自性。』那些天人說完這些話后，當時帝釋天告訴諸天子說：『這位尼彌王具足成就了不可思議的善巧方便。你們在忉利天（Trayastrimsa，佛教欲界六天之一）上，想不想見那位尼彌王呢？』當時，所有的天人都異口同聲地說：『是的，天主！我們在這裡很想見到那位尼彌大王。』當時，帝釋天主就告訴他的御臣，名叫摩多梨（Matali，帝釋天的御者）說：『你現在去，趕快準備好諸天千匹馬的寶車，前往閻浮提（Jambudvipa，我們所居住的世界）的鞞提呵國，去尼彌王那裡。告訴他說：「這是諸天千匹調馴的馬車，派來迎接大王。希望大王登上這輛寶車，不要害怕，三十三天（Trayastrimsa，忉利天的別稱）都非常樂意想見到大王。」如果大王上了車，就對他說：「大王！我現在要帶您從哪條路去天上呢？是從住在顛倒之地的眾生所走的路去呢？還是從住在不顛倒之地的眾生所走的路去呢？」』當時，摩多梨回答帝釋天說：『是的，遵命。』聽完這話后，他立刻準備好千匹調馴的馬車，自己登上車，從忉利天下降到閻浮提，到達鞞提呵國尼彌王那裡。他告訴尼彌王說：『忉利諸天現在送來千匹調馴的馬車，大王可以上車，不要害怕，忉利諸天很想見到大王。』當時，尼彌大王以無畏的心就登上了車。登上車后，摩

【English Translation】 English version From afar, Sakra (Indra, the king of gods) heard the devas (gods) speaking with his divine ear. Having heard, he went to the Sudharma Hall and sat down. Once seated, he asked the devas, 'What are you devas discussing in the Sudharma Hall?' After asking this, the devas replied to Sakra, 'Yes, Lord of the Devas! Please listen to what we have to say, the matter we have been discussing in the Sudharma Hall. We were saying that the people of the Videha (an ancient Indian kingdom) country have gained great benefit. It is because King Nimi (an ancient Indian king) understands all dharmas (teachings), governs the country according to dharma, possesses skillful means, and for those beings who are deluded, he skillfully reveals the non-deluded dharma, which is to show the self-nature of all dharmas.' After the devas had spoken these words, Sakra then said to the devaputras (sons of gods), 'This King Nimi is fully accomplished with inconceivable skillful means. Do you, here in Trayastrimsa (one of the six heavens in the desire realm), wish to see King Nimi?' At that time, all the devas unanimously said, 'Yes, Lord of the Devas! We here wish to see King Nimi.' Then, Sakra, the Lord of the Devas, told his charioteer, named Matali (the charioteer of Sakra), 'You go now, quickly prepare the celestial chariot with a thousand horses, and go to King Nimi in the Videha country of Jambudvipa (the world we live in). Say to him, 「This is the celestial chariot with a thousand trained horses, sent to welcome the King. May the King ascend this precious chariot without fear, for all the thirty-three devas (another name for Trayastrimsa) are eager to see the King.」 Once the King has boarded the chariot, say to him, 「Great King! Which path shall I take you to heaven? Shall we go by the path of beings who dwell in delusion, or by the path of beings who dwell in non-delusion?」' Then Matali replied to Sakra, 'Yes, I accept your command.' Having heard these words, he immediately prepared the chariot with a thousand trained horses, ascended it himself, descended from Trayastrimsa to Jambudvipa, and arrived at King Nimi in the Videha country. He said to King Nimi, 'The devas of Trayastrimsa have sent this chariot with a thousand trained horses. The King may board the chariot without fear, for the devas of Trayastrimsa are eager to see the King.' Then, King Nimi, with a fearless heart, immediately boarded the chariot. Once he had boarded the chariot, Matali

多梨作如是言：『我今將王從何道去？為從住顛倒地眾生道去？為從住不顛倒地眾生道去？』王即報言：『汝可將我從彼二道中間而去。』爾時摩多梨即將尼彌王，從顛倒地眾生所、不顛倒地眾生所二處而去。大王！爾時尼彌王語摩多梨言：『汝可少時停車而住，我當觀彼顛倒眾生所住之處。』時摩多梨即受王教，暫止馬車。爾時尼彌王于少時間，令八十千萬眾生安住見實三昧中。何以故是王于少時間令如是眾住見實三昧中？此王善習不放逸行故。令此眾生住三昧者，於後悉得無生法忍。是時摩多梨都不覺知王所為作。爾時摩多梨又復將王到須彌頂。爾時尼彌王遙見青茂叢林，告摩多梨言：『彼林定是不顛倒眾生所居之處』。摩多梨言：『大王！此是忉利諸天善法之堂，彼忉利天眾集在堂上欲得見王。惟愿大王勿生怖畏當升此堂。』爾時尼彌王心不恐懼便升堂上。爾時帝釋遙見尼彌王來，即作是言：『善來大王！』便分半座命王令座。時尼彌王即就帝釋半座而坐。爾時帝釋即以美言共相慰問言：『大王！快獲善利，能令佛法熾然增長。』爾時帝釋向忉利天眾作如是言：『此尼彌王成就具足不可思議善巧方便。是王于少時間能令八十千萬眾生住佛法中，然摩多梨都不覺知。』爾時尼彌王即為忉利諸天廣說種種勝妙之法。

利益天眾已，白帝釋言：『我今欲得還閻浮提。何以故？于閻浮提為欲護持佛正法故。』帝釋報言：『今正是時。』復敕御臣摩多梨言：『汝可還駕千調馬車，送尼彌王還歸閻浮。』其尼彌王到閻浮提已，成就大悲善巧方便，令無量眾生安住佛法。大王！莫作異疑，勿生異觀。昔尼彌王者，我身是也。大王！當觀不放逸力難可思議。尼彌大王升帝釋座尚無貪著！是故大王！于佛法中當勤精進修不放逸。大王！何謂佛法？大王！一切諸法皆是佛法。」

爾時凈飯王聞此語已，即白佛言：「若一切法是佛法者，一切眾生亦應是佛。」

佛言：「若不顛倒見眾生者，即是其佛。大王！所言佛者，如實見眾生也。如實見眾生者，即是見實際。實際者，即是法界。大王！法界者不可顯示，但名但俗、但是俗數、但有言說、但假施設，應如是觀。大王！一切法無生，此是陀羅尼門。何以故？此名陀羅尼門，於此一切法無動無搖、無取無舍，是名陀羅尼門。大王！一切諸法不滅是陀羅尼門。何以故？不滅是陀羅尼門，于中一切法無動無搖、無取無舍、彼陀羅尼門無有相貌、無有自性、無可施設、無作無造、無來無去、無眾生、無命、無人、無養育、非對治、無形無狀、無纏無離、無穢無凈、無愛無憎、無縛無解、無命者

【現代漢語翻譯】現代漢語譯本利益天眾之後，帝釋（Indra，天神之王）對尼彌王說：『我現在想返回閻浮提（Jambudvipa，人間世界）。為什麼呢？因為在閻浮提是爲了護持佛陀的正法。』帝釋回答說：『現在正是時候。』又命令他的御臣摩多梨（Matali，帝釋的御者）說：『你可以駕馭千匹調馴的馬車，送尼彌王返回閻浮。』尼彌王到達閻浮提后，成就了大悲心和善巧方便，使無量眾生安住于佛法。大王！不要產生其他的疑惑，不要有其他的想法。過去的尼彌王，就是我的前身。大王！應當觀察不放逸的力量是難以思議的。尼彌大王登上帝釋的寶座尚且沒有貪著！因此，大王！在佛法中應當勤奮精進地修習不放逸。大王！什麼是佛法呢？大王！一切諸法都是佛法。」當時，凈飯王（Suddhodana，釋迦牟尼佛的父親）聽了這話后，就對佛說：「如果一切法都是佛法，那麼一切眾生也應該是佛了。」佛說：「如果不顛倒地看待眾生，那就是佛。大王！所說的佛，是如實地看待眾生。如實地看待眾生，就是見到實際。實際，就是法界（Dharmadhatu，宇宙的真實本質）。大王！法界是不可顯示的，只是名稱、只是俗諦、只是世俗的計數、只是言語的表達、只是假立的施設，應當這樣觀察。大王！一切法無生，這是陀羅尼門（Dharani-mukha，總持法門的入口）。為什麼呢？這被稱為陀羅尼門，因為在此一切法無動無搖、無取無舍，這就是陀羅尼門。大王！一切諸法不滅，這是陀羅尼門。為什麼呢？不滅是陀羅尼門，因為其中一切法無動無搖、無取無舍，那個陀羅尼門沒有相貌、沒有自性、不可施設、無作無造、無來無去、無眾生、無命、無人、無養育、非對治、無形無狀、無纏無離、無穢無凈、無愛無憎、無縛無解、無命者。

【English Translation】 English version Having benefited the heavenly beings, Sakra (Indra, king of the gods) said to King Nimi: 'I now wish to return to Jambudvipa (the human world). Why? Because in Jambudvipa, it is to protect and uphold the Buddha's true Dharma.' Sakra replied: 'Now is the right time.' He then commanded his charioteer Matali (Indra's charioteer): 'You may harness the thousand trained horses and send King Nimi back to Jambudvipa.' After King Nimi arrived in Jambudvipa, he achieved great compassion and skillful means, enabling countless beings to abide in the Buddha's Dharma. Great King! Do not have other doubts, do not have other thoughts. The former King Nimi was my past self. Great King! You should observe that the power of non-negligence is inconceivable. King Nimi, even upon ascending Sakra's throne, had no attachment! Therefore, Great King! In the Buddha's Dharma, you should diligently cultivate non-negligence. Great King! What is the Buddha's Dharma? Great King! All dharmas are the Buddha's Dharma.' At that time, King Suddhodana (Siddhartha Gautama's father) heard these words and said to the Buddha: 'If all dharmas are the Buddha's Dharma, then all sentient beings should also be Buddhas.' The Buddha said: 'If one does not view sentient beings with inverted perception, then that is a Buddha. Great King! What is called a Buddha is one who sees sentient beings as they truly are. To see sentient beings as they truly are is to see reality. Reality is the Dharmadhatu (the true nature of the universe). Great King! The Dharmadhatu is not something that can be shown, it is merely a name, merely a conventional truth, merely a worldly count, merely a verbal expression, merely a provisional establishment, one should observe it in this way. Great King! All dharmas are unarisen, this is the Dharani-mukha (the gateway to the Dharani). Why? This is called the Dharani-mukha because in this, all dharmas are without movement, without wavering, without taking, without discarding, this is the Dharani-mukha. Great King! All dharmas are non-extinguishing, this is the Dharani-mukha. Why? Non-extinguishing is the Dharani-mukha, because in it, all dharmas are without movement, without wavering, without taking, without discarding, that Dharani-mukha has no appearance, no self-nature, cannot be established, is without making or creating, without coming or going, without sentient beings, without life, without person, without nurturing, not an antidote, without form or shape, without entanglement or separation, without defilement or purity, without love or hate, without bondage or liberation, without a life-possessor.

、無出無退、無得無住、無定無亂、無知非無知、非見非不見、非戒非犯、非悔非不悔、非喜非不喜、非猗非不猗、非苦非樂、非定非不定、非實非倒、非涅槃非不涅槃、非愛非離愛、非見非不見、非解脫非不解脫、非智非不智、非視非不視、非業非不業、非道非不道。大王！應當以此六十七法門入一切法。大王！是色自體，非曾有、非當有、非今有，如是受想行識體性亦復如是，非曾有、非當有、非今有。大王！如鏡中像，非有非無，是色體性亦復如是，非曾有、非當有、非今有。受想行識亦復如是，非曾有、非當有、非今有。大王！譬如響聲，非曾有、非當有、非今有。大王！如是色體性亦復如是，非曾有、非當有、非今有，受想行識亦復如是，非曾有、非當有、非今有。大王！譬如陽焰，非曾有、非當有、非今有。是色體性亦復如是，非曾有、非當有、非今有。大王！譬如聚沫無有堅實，非曾有、非當有、非今有。是色體性亦復如是，非曾有、非當有、非今有，大王！如是受想行識體性亦復如是，非曾有、非當有、非今有。大王！譬如夢中夢見國中最勝女人，是夢所見，亦非曾有、非當有、非今有。是色體性亦復如是，非曾有、非當有、非今有，如是受想行識體性亦復如是，非曾有、非當有、非今有。大王！譬

【現代漢語翻譯】現代漢語譯本：沒有出現也沒有退隱，沒有獲得也沒有停留，沒有固定也沒有混亂，沒有知覺也不是沒有知覺，不是看見也不是看不見，不是持戒也不是犯戒，不是後悔也不是不後悔，不是喜悅也不是不喜悅，不是執著也不是不執著，不是痛苦也不是快樂，不是確定也不是不確定，不是真實也不是虛妄，不是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）也不是不涅槃，不是愛也不是離愛，不是看見也不是看不見，不是解脫也不是不解脫，不是智慧也不是不智慧，不是看也不是不看，不是業也不是不業，不是道也不是不道。大王！應當用這六十七種法門來理解一切法。大王！色（Rupa，佛教術語，指物質現象）的自體，不是曾經有，不是將來有，也不是現在有，受（Vedana，佛教術語，指感受）、想（Samjna，佛教術語，指表象）、行（Samskara，佛教術語，指意志）、識（Vijnana，佛教術語，指意識）的體性也是如此，不是曾經有，不是將來有，也不是現在有。大王！就像鏡子中的影像，非有非無，色的體性也是如此，不是曾經有，不是將來有，也不是現在有。受、想、行、識也是如此，不是曾經有，不是將來有，也不是現在有。大王！譬如回聲，不是曾經有，不是將來有，也不是現在有。大王！如此，色的體性也是如此，不是曾經有，不是將來有，也不是現在有，受、想、行、識也是如此，不是曾經有，不是將來有，也不是現在有。大王！譬如陽焰，不是曾經有，不是將來有，也不是現在有。色的體性也是如此，不是曾經有，不是將來有，也不是現在有。大王！譬如聚在一起的泡沫沒有堅實的實體，不是曾經有，不是將來有，也不是現在有。色的體性也是如此，不是曾經有，不是將來有，也不是現在有。大王！如此，受、想、行、識的體性也是如此，不是曾經有，不是將來有，也不是現在有。大王！譬如在夢中夢見國中最美的女人，這夢中所見，也不是曾經有，不是將來有，也不是現在有。色的體性也是如此，不是曾經有，不是將來有，也不是現在有，如此，受、想、行、識的體性也是如此，不是曾經有，不是將來有，也不是現在有。大王！譬如如

【English Translation】 English version: There is no coming forth and no retreating, no gaining and no abiding, no fixity and no confusion, no knowing and not no knowing, not seeing and not not seeing, not keeping precepts and not breaking precepts, not regretting and not not regretting, not joy and not not joy, not clinging and not not clinging, not suffering and not pleasure, not definite and not indefinite, not real and not unreal, not Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death) and not not Nirvana, not love and not detachment from love, not seeing and not not seeing, not liberation and not not liberation, not wisdom and not not wisdom, not seeing and not not seeing, not karma and not not karma, not the path and not not the path. Great King! You should use these sixty-seven Dharma gates to enter into all dharmas. Great King! The self-nature of Rupa (the Buddhist term for material phenomena) is not something that was, is not something that will be, and is not something that is now. The nature of Vedana (the Buddhist term for feeling), Samjna (the Buddhist term for perception), Samskara (the Buddhist term for mental formations), and Vijnana (the Buddhist term for consciousness) is also like this, not something that was, is not something that will be, and is not something that is now. Great King! Like an image in a mirror, neither existent nor non-existent, the nature of Rupa is also like this, not something that was, is not something that will be, and is not something that is now. Vedana, Samjna, Samskara, and Vijnana are also like this, not something that was, is not something that will be, and is not something that is now. Great King! Like an echo, it is not something that was, is not something that will be, and is not something that is now. Great King! Thus, the nature of Rupa is also like this, not something that was, is not something that will be, and is not something that is now. Vedana, Samjna, Samskara, and Vijnana are also like this, not something that was, is not something that will be, and is not something that is now. Great King! Like a mirage, it is not something that was, is not something that will be, and is not something that is now. The nature of Rupa is also like this, not something that was, is not something that will be, and is not something that is now. Great King! Like a cluster of foam without any solid substance, it is not something that was, is not something that will be, and is not something that is now. The nature of Rupa is also like this, not something that was, is not something that will be, and is not something that is now. Great King! Thus, the nature of Vedana, Samjna, Samskara, and Vijnana is also like this, not something that was, is not something that will be, and is not something that is now. Great King! For example, in a dream, one dreams of the most beautiful woman in the kingdom. What is seen in the dream is not something that was, is not something that will be, and is not something that is now. The nature of Rupa is also like this, not something that was, is not something that will be, and is not something that is now. Thus, the nature of Vedana, Samjna, Samskara, and Vijnana is also like this, not something that was, is not something that will be, and is not something that is now. Great King! For example,

如石女夢見生子，是夢所見，亦非曾有、非當有、非今有。是色體性亦復如是，非曾有、非當有、非今有，如是受想行識亦復如是，非曾有、非當有、非今有。

「大王！色無所依，乃至識亦無所依。大王！譬如虛空無所依，如是大王！色無所依，乃至識亦無所依。大王！色無有生，乃至識亦無有生。大王！色無有滅，乃至識亦無有滅。大王！如涅槃界無有生亦無有滅。大王！如是色亦無生無滅，乃至識亦無生無滅。大王！譬如法界亦無生無滅。大王！如是色亦無生無滅，乃至識亦無生無滅。如是大王！一切法是如來境界。不可思議亦是如來境界，不共法亦是如來境界，不共一切凡夫境界故。是故一切聲聞緣覺，不毀不讚、不得不失、非覺非不覺、非知非不知、非識非不識、非舍非不捨、非修非不修、非說非不說、非證非不證、非顯示非不顯示、非可聞非不可聞。何以故？大王！彼法無有如是法可得扶舉、可得摧倒。何以故？一切諸法離自性故。大王！今可於此法中而安其心，深觀此法，勿信於他。」

爾時凈飯王作是念：「于諸法中無法可得，無有如是法，得證是法號為佛者。諸法實不可得，佛為眾生但假言說。」

爾時世尊說是法時，凈飯王等七萬釋種得無生法忍。爾時世尊知諸釋種得深信已

【現代漢語翻譯】現代漢語譯本：就像石女夢見自己生了孩子，這只是夢中所見，並非過去存在、未來存在，也不是現在存在。色（物質現象）的體性也是如此，並非過去存在、未來存在，也不是現在存在。受（感受）、想（概念）、行（意志）、識（意識）也是如此，並非過去存在、未來存在，也不是現在存在。大王！色（物質現象）沒有所依賴之處，乃至識（意識）也沒有所依賴之處。大王！譬如虛空沒有所依賴之處，大王，色（物質現象）也沒有所依賴之處，乃至識（意識）也沒有所依賴之處。大王！色（物質現象）沒有產生，乃至識（意識）也沒有產生。大王！色（物質現象）沒有消滅，乃至識（意識）也沒有消滅。大王！如同涅槃（解脫）的境界沒有產生也沒有消滅。大王！色（物質現象）也是沒有產生也沒有消滅，乃至識（意識）也是沒有產生也沒有消滅。大王！譬如法界（真理的境界）也沒有產生也沒有消滅。大王！色（物質現象）也是沒有產生也沒有消滅，乃至識（意識）也是沒有產生也沒有消滅。大王！一切法（所有現象）都是如來（佛）的境界。不可思議也是如來（佛）的境界，不共法（佛獨有的教法）也是如來（佛）的境界，因為它不是所有凡夫的境界。因此，一切聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人），不譭謗也不讚美，沒有得到也沒有失去，不是覺悟也不是不覺悟，不是知道也不是不知道，不是認識也不是不認識，不是捨棄也不是不捨棄，不是修行也不是不修行，不是說也不是不說，不是證悟也不是不證悟，不是顯示也不是不顯示，不是可聽聞也不是不可聽聞。為什麼呢？大王！這些法沒有可以扶持或摧毀的法。為什麼呢？因為一切諸法都離開了自性。大王！現在可以在這法中安心，深入觀察此法，不要相信他人。那時，凈飯王（佛陀的父親）心想：『在一切法中沒有法可以得到，沒有這樣的法，得到它就可以被稱為佛。一切法實際上是不可得的，佛只是爲了眾生而假借言說。』這時，世尊（佛陀）在宣說此法時，凈飯王等七萬釋迦族人獲得了無生法忍（對不生不滅的真理的領悟）。這時，世尊知道釋迦族人已經獲得了深刻的信仰。

【English Translation】 English version: Just like a barren woman dreams of giving birth to a child, it is what is seen in the dream, and it is not something that ever existed, will exist, or exists now. The nature of rūpa (form or material phenomena) is also like this, it is not something that ever existed, will exist, or exists now. So are vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness), they are not something that ever existed, will exist, or exists now. O Great King! Rūpa (form) has no support, and even vijñāna (consciousness) has no support. O Great King! Just as space has no support, so too, O Great King, rūpa (form) has no support, and even vijñāna (consciousness) has no support. O Great King! Rūpa (form) has no arising, and even vijñāna (consciousness) has no arising. O Great King! Rūpa (form) has no cessation, and even vijñāna (consciousness) has no cessation. O Great King! Just as the realm of nirvāṇa (liberation) has no arising and no cessation. O Great King! So too, rūpa (form) has no arising and no cessation, and even vijñāna (consciousness) has no arising and no cessation. O Great King! Just as the dharma-dhātu (realm of truth) has no arising and no cessation. O Great King! So too, rūpa (form) has no arising and no cessation, and even vijñāna (consciousness) has no arising and no cessation. O Great King! All dharmas (phenomena) are the realm of the Tathāgata (Buddha). The inconceivable is also the realm of the Tathāgata (Buddha), and the unique dharmas (Buddha's unique teachings) are also the realm of the Tathāgata (Buddha), because they are not the realm of all ordinary beings. Therefore, all śrāvakas (disciples who hear the teachings) and pratyekabuddhas (those who attain enlightenment on their own), neither destroy nor praise, neither gain nor lose, are neither awakened nor unawakened, neither know nor do not know, neither recognize nor do not recognize, neither abandon nor do not abandon, neither practice nor do not practice, neither speak nor do not speak, neither realize nor do not realize, neither reveal nor do not reveal, neither are heard nor are not heard. Why is this? O Great King! These dharmas have no such dharma that can be supported or destroyed. Why is this? Because all dharmas are devoid of self-nature. O Great King! Now you can settle your mind in this dharma, deeply contemplate this dharma, and do not believe in others. At that time, King Śuddhodana (Buddha's father) thought: 'Among all dharmas, there is no dharma that can be obtained, there is no such dharma that, upon obtaining it, one can be called a Buddha. All dharmas are actually unobtainable, and the Buddha only uses words for the sake of sentient beings.' At that time, when the World Honored One (Buddha) was speaking this dharma, King Śuddhodana and seventy thousand Śākya clan members attained the kṣānti (acceptance) of the non-arising of dharmas. At that time, the World Honored One knew that the Śākya clan members had attained deep faith.

而現微笑。爾時慧命馬勝比丘以偈問曰：

「大雄尊導師，　　為世現微笑，　惟愿世明炬，　　演說微笑事。　十力一切智，　　何因現微笑？　愿說彼笑因，　　斷世諸疑網。　佛為釋眾故，　　而現微笑瑞，　為諸人天眾，　　速除諸疑網。　得聞大雄說，　　世間離諸疑，　其心皆欣喜，　　安住佛法中。　世尊諸子等，　　得知微笑事，　堅固住誓願，　　智慧必通達。　唯愿尊導師，　　斷除大眾疑，　眾等除疑已，　　必得廣大樂。」

爾時世尊以偈答馬勝曰：

「我現寂滅笑，　　馬勝當諦聽，　我今如實說，　　釋種決定智。　諸法不可得，　　釋種皆得知，　是故於佛法，　　決定心安住。　名稱大釋種，　　依于無所得，　當得上菩提，　　曉知一切法。　人中命終已，　　此釋種決定，　得生安樂國，　　面奉無量壽。　住安樂國已，　　無畏成菩提，　能趣十方界，　　供養無量佛。　安住一佛土，　　能供十方佛，　愍諸眾生故，　　而求無上道。　遊歷諸佛國，　　供養彼佛等，　皆已神力到，　　隨佛所出處。　無量僧祇劫，　　供養諸導師，　以種種妙供，　　后當成佛道。　一一成佛已，　　能度無量眾，

【現代漢語翻譯】現代漢語譯本這時，佛陀展現了微笑。當時，慧命馬勝比丘用偈頌問道：『大雄尊導師（指佛陀），您向世人展現微笑，唯愿世間明燈（指佛陀），演說微笑的緣由。具足十力（佛陀的十種力量）和一切智慧的您，為何展現微笑？愿您說出微笑的原因，斷除世間一切疑惑。佛陀爲了開解大眾，才展現微笑的祥瑞，爲了使人天大眾，迅速消除一切疑惑。聽聞大雄（指佛陀）的開示，世間就能遠離疑惑，他們的內心都充滿歡喜，安住在佛法之中。世尊的弟子們，得知微笑的含義，就能堅定地安住于誓願，智慧必定通達。唯愿尊貴的導師（指佛陀），斷除大眾的疑惑，大眾消除疑惑后，必定獲得廣大的快樂。』這時，世尊用偈頌回答馬勝比丘說：『我展現寂滅的微笑，馬勝你應當仔細聽，我現在如實地說，釋迦種姓（指佛陀的族人）的決定智慧。諸法（一切事物）都是不可得的，釋迦種姓的人都知道，因此對於佛法，能堅定地安住于其中。名聲顯赫的釋迦種姓，依于無所得的道理，將能證得上菩提（覺悟），明瞭一切法。這些人中命終之後，這些釋迦種姓的人必定，得以往生安樂國土（極樂世界），面見無量壽佛（阿彌陀佛）。安住在安樂國土后，無所畏懼地成就菩提，能夠前往十方世界，供養無量的佛陀。安住在一個佛土，就能供養十方佛，爲了憐憫一切眾生，而求無上的道。遊歷諸佛的國土，供養那些佛陀，都已憑藉神通力到達，隨佛陀所出現的地方。經過無量僧祇劫（極長的時間），供養諸位導師（佛陀），用種種美妙的供品，之後將成就佛道。每一位成佛之後，都能度化無量的眾生，

【English Translation】 English version Then, the Buddha manifested a smile. At that time, the venerable Mahasattva Bhikshu (monk) asked in verse: 'Great Hero, Honored Teacher (referring to the Buddha), you show a smile to the world, May the Light of the World (referring to the Buddha), explain the reason for the smile. You who possess the Ten Powers (ten powers of the Buddha) and all wisdom, why do you show a smile? May you explain the cause of the smile, to dispel all doubts in the world. The Buddha, in order to enlighten the assembly, manifested the auspicious sign of a smile, To enable the beings of humans and gods to quickly eliminate all doubts. Hearing the Great Hero's (referring to the Buddha) teachings, the world will be free from doubts, Their hearts will be filled with joy, and they will abide in the Dharma. The disciples of the World Honored One, knowing the meaning of the smile, Will firmly abide in their vows, and their wisdom will surely be attained. May the Honored Teacher (referring to the Buddha), dispel the doubts of the assembly, After the assembly has dispelled their doubts, they will surely attain great joy.' Then, the World Honored One answered Mahasattva in verse: 'I show the smile of Nirvana, Mahasattva, you should listen carefully, I will now speak truthfully, the decisive wisdom of the Shakya lineage (referring to the Buddha's clan). All dharmas (all things) are unattainable, the people of the Shakya lineage all know this, Therefore, regarding the Buddha's Dharma, they can firmly abide in it. The renowned Shakya lineage, relying on the principle of non-attainment, Will be able to attain Bodhi (enlightenment), and understand all dharmas. After these people pass away, these people of the Shakya lineage will surely, Be reborn in the Land of Bliss (Pure Land), and face Amitabha Buddha (Infinite Life Buddha). Having abided in the Land of Bliss, fearlessly attaining Bodhi, They will be able to go to the ten directions, and make offerings to countless Buddhas. Abiding in one Buddha-land, they can make offerings to Buddhas in the ten directions, Out of compassion for all sentient beings, they seek the unsurpassed path. Traveling through the Buddha-lands, making offerings to those Buddhas, They have all arrived by means of their spiritual powers, following where the Buddhas appear. After countless kalpas (extremely long periods of time), making offerings to the teachers (Buddhas), With all kinds of wonderful offerings, they will later attain Buddhahood. Each one after becoming a Buddha, will be able to liberate countless beings,

令得成佛道，　　復化諸眾生。　彼國眾生輩，　　皆當成佛道，　彼諸世尊等，　　不度聲聞眾。　一一諸佛等，　　俱壽一劫歲，　彼佛正法住，　　無量阿僧祇。　彼佛滅度后，　　大智菩薩眾，　持法化於世，　　億歲阿僧祇。　彼諸佛子等，　　教化無量眾，　置於無上道，　　說法悉空寂。　令住不放逸，　　修集空寂法，　能得一切智，　　樂不放逸事。」　聞是釋種趣，　　世尊所說者，　天人咸欣喜，　　志求于佛道。

爾時世尊告慧命舍利弗：「舍利弗！此是菩薩見真實三昧，汝當爲阿毗跋智諸菩薩說之。何以故？舍利弗！此三昧不可得說。而如來於彼三昧中不得一法，若不得者彼不可覺，若不可覺者彼則不可說，若不可說者彼則不可知，彼不可知者即是過去未來現在諸佛之法。舍利弗！我今付囑于汝，此是菩薩見實三昧，應當受持讀誦廣為顯說。舍利弗！若有善男子善女人住大乘者，經歷十劫修行五波羅蜜、離般若波羅蜜；若復有人得聞是菩薩見實三昧者，所得福德復過於彼。若復有善男子善女人暫得聞菩薩見真實三昧；若復有人得聞是菩薩見真實三昧已，為一人說者，此人得福復勝於彼。若復善男子善女人，經歷十劫聞已為他解說；若復有人，乃至一剎

【現代漢語翻譯】現代漢語譯本使他們成就佛道，又去教化眾生。那個國度的眾生，都將成就佛道。那些世尊們，不度化聲聞眾（指只求自度的小乘修行者）。每一位佛，壽命都有一劫（佛教時間單位）之久。那些佛的正法住世，有無量阿僧祇（佛教數字單位）的時間。那些佛滅度后，大智慧的菩薩們，持守佛法教化世間，歷經億歲阿僧祇。那些佛的弟子們，教化無量眾生，使他們安住于無上道（指佛道），所說的法都是空寂的。使他們安住于不放逸（精進修行），修習空寂之法，能夠獲得一切智慧，樂於不放逸之事。聽到釋迦族（指釋迦牟尼佛）所說的這些，天人和眾人都感到歡喜，立志追求佛道。

這時，世尊告訴慧命舍利弗（佛陀十大弟子之一）說：『舍利弗！這是菩薩見真實三昧（一種禪定境界），你應該為阿毗跋致（不退轉）的菩薩們宣說。為什麼呢？舍利弗！這種三昧是不可言說的。如來（指佛陀）在這種三昧中找不到一法，如果找不到，就無法覺知，如果無法覺知，就無法言說，如果無法言說，就無法知曉，無法知曉的就是過去、未來、現在諸佛的法。舍利弗！我現在囑託你，這是菩薩見真實三昧，應當受持、讀誦、廣為宣說。舍利弗！如果有善男子、善女人安住于大乘（菩薩乘），經歷十劫修行五波羅蜜（佈施、持戒、忍辱、精進、禪定），而沒有修般若波羅蜜（智慧），如果有人聽聞到這個菩薩見真實三昧，所得到的福德超過前者。如果又有善男子、善女人暫時聽聞到菩薩見真實三昧；如果有人聽聞到這個菩薩見真實三昧后，為一個人宣說，這個人得到的福德又勝過前者。如果又有善男子、善女人，經歷十劫聽聞后為他人解說；如果有人，乃至一剎那（極短的時間）'

【English Translation】 English version Enabling them to achieve Buddhahood, and further transform all living beings. The beings of that land, all shall attain Buddhahood. Those World Honored Ones, do not liberate the Śrāvakas (those who seek self-liberation). Each and every Buddha, their lifespan is one kalpa (an eon in Buddhist cosmology). The Dharma of those Buddhas remains, for immeasurable asamkhya (a large number in Buddhist cosmology) of time. After those Buddhas pass into Parinirvana, the Bodhisattvas of great wisdom, Hold the Dharma and transform the world, for billions of years of asamkhya. Those disciples of the Buddhas, teach immeasurable beings, Placing them on the unsurpassed path (the path to Buddhahood), the Dharma they speak is all empty and still. Enabling them to dwell in non-negligence (diligent practice), cultivating the Dharma of emptiness and stillness, Able to attain all wisdom, delighting in the practice of non-negligence. Hearing these words spoken by the Shakya clan (referring to Shakyamuni Buddha), Gods and humans all rejoice, aspiring to the path of Buddhahood.

At that time, the World Honored One said to the wise Śāriputra (one of the ten great disciples of the Buddha): 'Śāriputra! This is the Bodhisattva's Samadhi of Seeing Reality (a state of meditative absorption), you should explain it to the Avinivartanīya (non-regressing) Bodhisattvas. Why is that? Śāriputra! This Samadhi is inexpressible. The Tathagata (referring to the Buddha) does not find a single dharma in that Samadhi, if nothing is found, it cannot be perceived, if it cannot be perceived, it cannot be spoken, if it cannot be spoken, it cannot be known, and what cannot be known is the Dharma of the Buddhas of the past, future, and present. Śāriputra! I now entrust this to you, this is the Bodhisattva's Samadhi of Seeing Reality, you should uphold, recite, and widely explain it. Śāriputra! If there are good men or good women who dwell in the Mahayana (the Bodhisattva vehicle), who have practiced the five Paramitas (generosity, morality, patience, diligence, and meditation) for ten kalpas, without practicing Prajna Paramita (wisdom), if someone hears this Bodhisattva's Samadhi of Seeing Reality, the merit they gain surpasses the former. If there are good men or good women who temporarily hear the Bodhisattva's Samadhi of Seeing Reality; if someone hears this Bodhisattva's Samadhi of Seeing Reality and explains it to one person, the merit this person gains surpasses the former. If there are good men or good women who, after hearing it for ten kalpas, explain it to others; if someone, even for a kshana (an extremely short period of time)'

那間修此菩薩見真實三昧者，所得福德復過於彼。是故舍利弗！汝應以此菩薩見真實三昧經，為諸菩薩說教示修行。舍利弗！若修此菩薩見實三昧者，當獲無生法忍。舍利弗！於此會中我所授記無上道中諸菩薩者，悉得安住此菩薩見真實三昧中。」

是時一切諸菩薩、聲聞、天人，一切大眾，阿修羅、乾闥婆、人非人等，聞佛所說，欣喜奉行。

大寶積經卷第七十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十七

後秦三藏鳩摩羅什譯

富樓那會第十七之一

菩薩行品第一

如是我聞：

一時佛住王舍城竹園中，與大比丘眾俱，及大菩薩摩訶薩其數無量。爾時慧命富樓那彌多羅尼子從坐而起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！我欲少有所問，唯愿如來垂愍聽許。」

佛告富樓那：「隨意所問。吾當解說，令汝歡喜。」

富樓那言：「我今為諸行上功德名聞高遠、常為眾生求安樂者、諸菩薩摩訶薩故，有所咨請。」爾時富樓那以偈頌曰：

「行最上功德，　　名稱極高遠，　凈戒樂法者，　　我問其所行。　云何修治心？　　云何廣行施？　云何度眾生？　　喜心常行道？」

富樓那白佛

【現代漢語翻譯】現代漢語譯本：如果有人修行此菩薩見真實三昧（菩薩觀察事物真實性的禪定），他所獲得的福德將超過之前所說的。因此，舍利弗（佛陀的十大弟子之一）！你應該用這部《菩薩見真實三昧經》來教導和指導菩薩們修行。舍利弗！如果有人修行此菩薩見真實三昧，他將獲得無生法忍（對事物不生不滅的真理的領悟）。舍利弗！在這個法會中，我所授記將證得無上菩提的菩薩們，都將安住於此菩薩見真實三昧之中。當時，所有的菩薩、聲聞（佛陀的弟子）、天人，以及所有大眾，包括阿修羅（一種神祇）、乾闥婆（天上的樂神）、人非人等，聽聞佛陀所說，都歡喜地接受並奉行。

《大寶積經》卷第七十六《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》卷第七十七

後秦三藏鳩摩羅什譯

富樓那會第十七之一

菩薩行品第一

如是我聞：

一時，佛陀住在王舍城（古印度城市）的竹林精舍中，與眾多大比丘（出家僧人）以及無數的大菩薩摩訶薩（偉大的菩薩）在一起。當時，慧命富樓那彌多羅尼子（佛陀的弟子之一）從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！我有一些問題想要請教，希望如來慈悲允許。』佛陀告訴富樓那：『你可以隨意提問。我將為你解答，讓你感到歡喜。』富樓那說：『我今天是爲了那些修行最上功德、名聲遠揚、常常為眾生尋求安樂的菩薩摩訶薩們，有一些問題想要請教。』當時，富樓那以偈頌說道：『修行最上功德，名稱極高遠，持戒樂於佛法者，我問他們所修之行。如何修治內心？如何廣行佈施？如何度化眾生？如何以歡喜心常行菩薩道？』富樓那對佛說：

【English Translation】 English version: The merit of one who cultivates this Bodhisattva's perception of true samadhi (a meditative state where a Bodhisattva perceives the true nature of reality) surpasses that of the previous one. Therefore, Shariputra (one of the Buddha's ten great disciples)! You should use this 'Bodhisattva's Perception of True Samadhi Sutra' to teach and guide Bodhisattvas in their practice. Shariputra! If one cultivates this Bodhisattva's perception of true samadhi, they will attain the forbearance of non-origination (the realization of the truth that things neither arise nor cease). Shariputra! All the Bodhisattvas in this assembly who I have prophesied will attain unsurpassed enlightenment will abide in this Bodhisattva's perception of true samadhi. At that time, all the Bodhisattvas, Shravakas (Buddha's disciples), Devas (gods), and all the great assembly, including Asuras (a type of deity), Gandharvas (celestial musicians), and non-humans, upon hearing what the Buddha had said, joyfully accepted and practiced it.

The Great Treasure Trove Sutra, Volume 76 Taisho Tripitaka, Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 77

Translated by the Tripiṭaka Master Kumārajīva of the Later Qin Dynasty

The Seventeenth Assembly of Purna, Part One

The First Chapter on the Practice of Bodhisattvas

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove Monastery in Rajagriha (an ancient Indian city), together with a large assembly of great Bhikshus (monks) and countless great Bodhisattva Mahasattvas (great Bodhisattvas). At that time, the Venerable Purna Maitrayaniputra (one of the Buddha's disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, addressed the Buddha, saying: 'World Honored One! I have some questions I wish to ask, may the Tathagata (Buddha) be compassionate and grant me permission.' The Buddha said to Purna: 'Ask whatever you wish. I will explain it to you, so that you may be pleased.' Purna said: 'Today, I have some questions to ask for the sake of those Bodhisattva Mahasattvas who cultivate the highest merit, whose fame is far-reaching, and who constantly seek happiness for all beings.' At that time, Purna spoke in verse: 'Those who practice the highest merit, Whose fame is extremely far-reaching, Who uphold pure precepts and delight in the Dharma, I ask about their practice. How do they cultivate their minds? How do they extensively practice giving? How do they liberate sentient beings? How do they constantly practice the Bodhisattva path with joy?' Purna said to the Buddha:

言：「世尊！我今為是諸大士故，問如是事。菩薩云何修集多聞，猶如大海不可竭盡？云何能集多聞寶藏，能于諸法得決定義，于諸語言善了章句？」而說偈言：

「菩薩云何求，　　多聞如大海，　於法得定義，　　能善知佛道？　云何於一言，　　而解無量義，　能以智慧力，　　通達一切法？　多聞無窮盡，　　問難心不動，　慈愍故說法，　　以斷眾生疑。」

富樓那白佛言：「世尊！我今隨地智力請問如來，諸菩薩摩訶薩云何能于阿耨多羅三藐三菩提不退轉？」而說偈言：

「云何離眾難，　　得值遇諸佛，　得值諸佛已，　　速得清凈信？　得無上信已，　　難捨而能捨，　棄捨一切已，　　力行無礙道？　云何樂出家，　　閑靜修空智？　云何不逆法？　　愿具答是事。」

富樓那白佛言：「世尊！我等悉知佛已具足一切智慧，已度一切神通彼岸，於三界中第一高尊，得無有比微妙大智，于諸法中行無障礙。是故我今請問是事。」以偈贊曰：

「佛住上功德，　　已度神通岸，　得無障礙智，　　我為勇猛問。　善學一切法，　　功德最高勝，　破闇生慧明，　　令眾悉歡喜。　怨親無憎愛，　　無憂無欺誑，　大戰勝死王，　　摧破魔軍眾。　

【現代漢語翻譯】現代漢語譯本：富樓那（Purna）說：『世尊！我今天爲了這些大菩薩的緣故，請問這樣的事情。菩薩如何修習積累廣博的知識，就像大海一樣不可窮盡？如何能夠積累廣博的知識寶藏，能夠在一切法中得到確定的理解，對於各種語言能夠善巧地理解章句？』於是說了偈頌：『菩薩如何求得，廣博的知識像大海一樣，在佛法中得到確定的理解，能夠善巧地瞭解佛道？如何能夠從一句話中，理解無量的意義，能夠憑藉智慧的力量，通達一切法？廣博的知識無窮無盡，面對詰難內心不動搖，因為慈悲憐憫的緣故說法，以此斷除眾生的疑惑。』富樓那對佛說：『世尊！我現在憑藉我所處的智慧能力請問如來，諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）如何能夠在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中不退轉？』於是說了偈頌：『如何能夠遠離各種困難，得遇諸佛，得遇諸佛之後，迅速獲得清凈的信心？獲得無上的信心之後，難以捨棄而能夠捨棄，捨棄一切之後，有力地修行無礙的道路？如何樂於出家，在閑靜之處修習空性的智慧？如何不違背佛法？希望您能詳細回答這些問題。』富樓那對佛說：『世尊！我們都知道佛已經具足一切智慧，已經度過一切神通的彼岸，在三界之中最為尊貴，獲得無與倫比的微妙大智慧，在一切法中修行沒有障礙。因此我今天請問這些事情。』用偈頌讚嘆說：『佛安住于至上的功德，已經度過神通的彼岸，獲得無障礙的智慧，我因此勇猛地提問。善於學習一切法，功德最為殊勝，破除黑暗生起智慧光明，令一切眾生都歡喜。對怨恨和親近的人沒有憎恨和愛戀，沒有憂愁和欺騙，在偉大的戰鬥中戰勝死王，摧毀魔軍的隊伍。』

【English Translation】 English version: Purna said: 'World Honored One! I am now asking about these matters for the sake of these great Bodhisattvas. How do Bodhisattvas cultivate and accumulate extensive learning, like the inexhaustible ocean? How can they accumulate a treasure of extensive learning, be able to gain definitive understanding in all dharmas, and skillfully understand the chapters and verses of various languages?' Then he spoke in verse: 'How do Bodhisattvas seek, extensive learning like the ocean, gain definitive understanding in the Dharma, and be able to skillfully understand the Buddha's path? How can they understand immeasurable meanings from one word, and be able to penetrate all dharmas with the power of wisdom? Extensive learning is endless, the mind does not waver when facing challenges, they teach the Dharma out of compassion, thereby cutting off the doubts of sentient beings.' Purna said to the Buddha: 'World Honored One! I now ask the Tathagata (如來) based on my current wisdom, how can the Bodhisattva-mahasattvas (大菩薩) not regress in Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提)?' Then he spoke in verse: 'How can one be free from various difficulties, encounter all Buddhas, and after encountering all Buddhas, quickly obtain pure faith? After obtaining supreme faith, be able to give up what is difficult to give up, and after giving up everything, vigorously practice the unobstructed path? How can one be happy to leave home, cultivate the wisdom of emptiness in quiet places? How can one not go against the Dharma? I hope you can answer these questions in detail.' Purna said to the Buddha: 'World Honored One! We all know that the Buddha has already perfected all wisdom, has already crossed the shore of all supernatural powers, is the most honored in the three realms, has obtained incomparable subtle great wisdom, and practices without obstruction in all dharmas. Therefore, I am asking these questions today.' He praised in verse: 'The Buddha dwells in supreme merit, has already crossed the shore of supernatural powers, has obtained unobstructed wisdom, therefore I ask courageously. He is skilled in learning all dharmas, his merits are the most supreme, he breaks through darkness and gives rise to the light of wisdom, making all sentient beings happy. He has no hatred or love for enemies or relatives, no worries or deception, he conquers the king of death in the great battle, and destroys the army of Mara (魔).'

不執于刀杖，　　降伏諸怨敵，　常有慈悲心，　　堅住清凈戒。　世尊無諂曲，　　無慢無戲調，　得證明解脫，　　功德中最勝。　如本所行道，　　所得勝智慧，　愿今為我說，　　云何行得佛？」

爾時佛告富樓那言：「善哉善哉！汝能咨問如來是事。諦聽諦聽善思念之，當爲汝說諸菩薩發心所行，修集一切無量佛法。」爾時世尊以偈頌曰：

「我今說菩薩，　　初發菩提心，　常以勇猛力，　　樂行菩薩道。　諸菩薩所行，　　種種深心行，　于佛得受記，　　是事當略說。　深心樂法心，　　無量無有邊，　種種現諸行，　　不以一事成。　喜心內充滿，　　而行於佈施，　施已心無悔，　　其意益歡悅。　菩薩作是念：　　『眾生常貧窮，　無有多聞財，　　我當爲求之。　眾生常貧窮，　　皆由於懈怠，　我當勤精進，　　從是得菩提。　我當爲眾生，　　加心行忍辱，　惡言罵捶打，　　默受而不報。』　當念誰罵我？　　罵者不可得；　罵詈瞋恨者，　　皆悉是空事。　如是思惟已，　　心無有瞋恨，　常修行忍辱，　　從是成佛道。『眾生無善心，　　當爲作世燈，　令其得歸趣，　　無財足以財。　眾生可愍傷，　　皆共行邪

【現代漢語翻譯】現代漢語譯本不執著于刀劍棍棒，降伏所有的怨敵，常常懷有慈悲之心，堅定地持守清凈的戒律。世尊沒有虛偽諂媚，沒有傲慢也沒有戲謔調笑，已經證得真理，獲得解脫，功德最為殊勝。您過去所修行的道路，所獲得的殊勝智慧，希望您現在為我解說，如何修行才能成佛？」這時，佛陀告訴富樓那（Purna，佛陀的弟子之一）說：「好啊，好啊！你能夠詢問如來這樣的事情。仔細聽，仔細聽，好好思考，我將為你講述諸菩薩發心所修行的，修集一切無量佛法。」這時，世尊用偈頌說道：「我現在講述菩薩，最初發菩提心（bodhicitta，覺悟之心），常常以勇猛的力量，樂於修行菩薩道（bodhisattva path，菩薩的修行道路）。諸菩薩所修行的，種種深邃的心行，在佛陀那裡得到授記（vyakarana，預言未來成佛），這些事情我將簡略地說。深切喜愛佛法的心，無量無邊，種種顯現的修行，不是靠一件事情就能成就的。內心充滿喜悅，而行佈施（dana，給予），佈施之後心中沒有後悔，反而更加歡喜。菩薩這樣想：『眾生常常貧窮，沒有聽聞佛法的財富，我應當為他們求取。眾生常常貧窮，都是因為懈怠，我應當勤奮精進，從這裡獲得菩提（bodhi，覺悟）。我應當為眾生，更加用心修行忍辱（ksanti，忍耐），惡語謾罵捶打，默默承受而不報復。』應當想誰在罵我？罵者是不可得的；謾罵瞋恨的人，都是虛幻不實的。這樣思惟之後，心中沒有瞋恨，常常修行忍辱，從這裡成就佛道。『眾生沒有善心，應當為他們做世間的明燈，讓他們能夠歸向正道，沒有財富的給予他們財富。眾生可憐可悲，都一起走在邪道上，

【English Translation】 English version Not clinging to swords and staffs, subduing all enemies, Always having a compassionate heart, firmly abiding in pure precepts. The World-Honored One is without deceit or flattery, without arrogance or jesting, Having attained enlightenment and liberation, his merits are the most supreme. The path you have practiced in the past, the supreme wisdom you have attained, I wish you would now explain to me, how to practice to become a Buddha?' At that time, the Buddha said to Purna (one of the Buddha's disciples): 'Excellent, excellent! You are able to ask the Tathagata (Buddha) about this matter. Listen carefully, listen carefully, and contemplate well, I will explain to you the practices of the Bodhisattvas who have generated the aspiration for enlightenment, and who cultivate all immeasurable Buddha-dharmas.' At that time, the World-Honored One spoke in verses: 'I will now speak of the Bodhisattvas, who initially generate the bodhicitta (the mind of enlightenment), Always with courageous strength, joyfully practicing the Bodhisattva path (the path of a Bodhisattva). The various profound practices of the Bodhisattvas, Having received predictions (vyakarana) from the Buddha, I will briefly speak of these matters. The mind that deeply loves the Dharma, is immeasurable and boundless, The various practices that manifest, are not accomplished by one thing alone. With a heart filled with joy, they practice giving (dana), After giving, their hearts have no regret, but are even more joyful. The Bodhisattvas think thus: 'Sentient beings are always poor, They have no wealth of hearing the Dharma, I shall seek it for them. Sentient beings are always poor, all because of laziness, I shall diligently strive, and from this attain Bodhi (enlightenment). I shall for the sake of sentient beings, put forth effort in practicing patience (ksanti), Evil words, curses, and beatings, I will silently endure without retaliation.' One should think, who is scolding me? The one who scolds is unattainable; The one who scolds and hates, all are empty and unreal. Having contemplated thus, the heart has no hatred, Always practicing patience, from this one achieves the path of Buddhahood. 'Sentient beings have no good heart, I shall be a lamp for the world, So that they may return to the right path, and those without wealth, I will give them wealth. Sentient beings are pitiful and lamentable, all together they walk on the wrong path,

道，　我當度脫之，　　令住于涅槃。　眾生皆貧窮，　　無有智慧財，　我得一切智，　　令其得充足。』　如是諸菩薩，　　為度眾生故，　發心求菩提，　　行如是等愿。」

佛告富樓那：「諸菩薩摩訶薩種種因緣示現其心，不住一法。所以者何？諸菩薩學一切法，然後得道。菩薩有四大希有事，不見余法勝此事者。何等四？菩薩能于懈怠眾生勤行精進，是名希有。能於強梁瞋恚眾中修行忍辱，是名希有。見諸眾生行於邪道，自勤正道，是名希有。為度眾生轉生死故，而以深心發阿耨多羅三藐三菩提，是名希有。富樓那！此四希有，是名菩薩最大希有。」爾時世尊以偈頌曰：

「見懈怠眾生，　　勤心發精進：『我不應效彼，　　行諸非法事。　不應效瞋恚，　　瞋恚非佛道，　常修慈悲心，　　菩提從是生。　眾生樂邪徑，　　依止於邪徑，　菩薩求正道，　　令眾住正道。　見生死過患，　　一心求佛智，　我得無上財，　　當度諸眾生。』　如是希有事，　　余更無勝者，　以是故當知，　　得離障礙法。　設使燒身衣，　　頭然猶不救，　懈怠心若生，　　即應速除滅。」

佛告富樓那：「菩薩有四法能生喜心。何等四？見諸眾生安處生死不能精進，

【現代漢語翻譯】現代漢語譯本『我應當度脫他們，讓他們安住于涅槃（佛教的最高境界，指解脫生死輪迴的狀態）。眾生都貧窮，沒有智慧的財富，我獲得一切智慧，讓他們得到充足。』像這樣的菩薩（指發願要救度眾生的修行者），爲了度脫眾生，發心追求菩提（覺悟），實行這樣的願望。」

佛陀告訴富樓那（佛陀的弟子）：「諸位菩薩摩訶薩（偉大的菩薩）以種種因緣示現他們的心，不住于任何一種法（佛教的教義或現象）。這是為什麼呢？因為菩薩學習一切法，然後才能得道。菩薩有四大稀有之事，沒有其他法能勝過這些。是哪四大呢？菩薩能在懈怠的眾生中勤奮精進，這稱為稀有。能在強梁瞋恚的眾生中修行忍辱，這稱為稀有。見到眾生行走在邪道上，自己勤奮修行正道，這稱為稀有。爲了度脫眾生脫離生死輪迴，而以深切的心發阿耨多羅三藐三菩提（無上正等正覺，指最高的覺悟），這稱為稀有。富樓那！這四種稀有，稱為菩薩最大的稀有。」這時，世尊用偈頌說道：

『見到懈怠的眾生，以勤奮的心發起精進：『我不應該效仿他們，做那些不合法的事情。不應該效仿瞋恚，瞋恚不是佛道，應當常修慈悲心，菩提由此而生。眾生喜歡走邪路，依止於邪路，菩薩追求正道，讓眾生安住于正道。見到生死的過患，一心追求佛的智慧，我獲得無上的財富，應當度脫一切眾生。』像這樣的稀有之事，沒有其他能勝過它的，因此應當知道，能夠遠離障礙之法。即使燒身衣，頭燃也來不及救，懈怠的心如果產生，就應當迅速消除它。」

佛陀告訴富樓那：「菩薩有四種法能生起喜悅之心。是哪四種呢？見到眾生安處於生死輪迴中不能精進，

【English Translation】 English version 'I shall liberate them, and cause them to dwell in Nirvana (the highest state in Buddhism, referring to the state of liberation from the cycle of birth and death).' 'All beings are poor, without the wealth of wisdom. I have attained all wisdom, so I shall make them abundant.' Such Bodhisattvas (those who aspire to liberate all beings), for the sake of liberating beings, generate the aspiration for Bodhi (enlightenment) and practice such vows.」

The Buddha said to Purna (a disciple of the Buddha): 「The Bodhisattva Mahasattvas (great Bodhisattvas) manifest their minds through various causes and conditions, not dwelling on any one Dharma (Buddhist teachings or phenomena). Why is this so? Because Bodhisattvas learn all Dharmas, and then attain the Way. Bodhisattvas have four rare and extraordinary things, and no other Dharma surpasses these. What are the four? A Bodhisattva can diligently practice vigor among lazy beings, this is called rare. They can practice patience among violent and angry beings, this is called rare. Seeing beings walking on wrong paths, they diligently practice the right path themselves, this is called rare. For the sake of liberating beings from the cycle of birth and death, they generate the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment, referring to the highest enlightenment) with a profound mind, this is called rare. Purna! These four rare things are called the greatest rare things of a Bodhisattva.」 At that time, the World Honored One spoke in verse:

『Seeing lazy beings, with a diligent mind, generate vigor: 『I should not imitate them, doing unlawful things. I should not imitate anger, anger is not the Buddha's path, I should always cultivate a compassionate heart, Bodhi arises from this. Beings like to walk on wrong paths, relying on wrong paths, Bodhisattvas seek the right path, causing beings to dwell on the right path. Seeing the suffering of birth and death, with one mind seeking the wisdom of the Buddha, I have obtained the supreme wealth, I shall liberate all beings.』 Such rare things, there is nothing that surpasses them, Therefore, it should be known, one can be free from the Dharma of obstacles. Even if the body is burning, the head is on fire, there is no time to save it, If a lazy mind arises, it should be quickly eliminated.」

The Buddha said to Purna: 「Bodhisattvas have four Dharmas that can generate joy. What are the four? Seeing beings dwelling in the cycle of birth and death, unable to be diligent,

自見其身在於佛道修行精進，便生喜心。見諸眾生心常懈怠，自見其身在於佛法勤行精進，便生喜心。見諸眾生瞋恨嫉妒，自見其身無有恚嫉常懷慈悲，便生喜心。不見餘人勤行佛法與我等者，便生喜心。」爾時世尊以偈頌曰：

「見眾生懈怠，　　已身行精進，　是故此菩薩，　　自得歡喜心。　見生死過患，　　而生厭離心，　怖畏三界獄，　　勤心求舍離。　眾生樂瞋恨，　　自住慈悲心，　是故此菩薩，　　生歡喜悅樂。『眾生所可作，　　皆所不應作，　是故我當求，　　無有上佛道。　是名真實智，　　諸佛所稱歎，　我當學是智，　　眾生得歸趣。』　是故此菩薩，　　常得歡喜心，　從有無空偽，　　當生真實法。」

佛告富樓那：「菩薩有四法，得離諸難、值無難處，值已不失，能修佛法，何等四？一者菩薩謙遜其心柔軟，凡見眾生常言善來，和顏悅色先意問訊，與之共語言常含笑。二者一心求法常樂咨問，勤求善利無有厭足。三者當樂空閑、遠離、獨處。四者自身安住佛菩提道，亦化眾生令住佛道。菩薩有是四法得離諸難、值無難處，值已不失，能修佛法。」爾時世尊以偈頌曰：

「具足柔軟心，　　常樂行慈悲，　若與眾生語，　　謙下心和悅。　常求

【現代漢語翻譯】現代漢語譯本『當他看到自己在佛道修行上精進時，便會心生歡喜。當他看到眾生內心常常懈怠時，他看到自己在佛法上勤奮修行，便會心生歡喜。當他看到眾生充滿嗔恨和嫉妒時，他看到自己沒有嗔恨嫉妒，常懷慈悲之心，便會心生歡喜。當他看不到其他人像自己一樣勤奮修行佛法時，他便會心生歡喜。』那時，世尊以偈頌說道：『看到眾生懈怠，自己努力精進，因此這位菩薩，自己獲得歡喜心。看到生死的過患，因而生起厭離之心，畏懼三界牢獄，勤奮地尋求解脫。眾生喜歡嗔恨，自己安住于慈悲之心，因此這位菩薩，生起歡喜和快樂。『眾生所做的事情，都是不應該做的，因此我應當尋求，無上的佛道。這才是真實的智慧，諸佛所讚歎的，我應當學習這種智慧，讓眾生得以歸向。因此這位菩薩，常常獲得歡喜心，從有、無、空、虛妄中，生起真實的佛法。』佛陀告訴富樓那（Purna，佛陀十大弟子之一，以說法第一著稱）說：『菩薩有四種法，可以遠離各種災難，遇到沒有災難的地方，遇到后不會失去，能夠修行佛法。是哪四種呢？第一，菩薩謙虛，內心柔和，凡是見到眾生，常常說「善來」，和顏悅色，先主動問候，與人交談時常常面帶微笑。第二，一心求法，常常樂於請教，勤奮尋求善利，沒有厭倦滿足的時候。第三，應當喜歡空閑、遠離喧囂、獨自居住。第四，自己安住于佛菩提道，也教化眾生安住于佛道。菩薩有這四種法，可以遠離各種災難，遇到沒有災難的地方，遇到后不會失去，能夠修行佛法。』那時，世尊以偈頌說道：『具足柔和的心，常常樂於行慈悲，如果與眾生說話，謙虛恭敬，內心和悅。常常尋求

【English Translation】 English version 'When he sees himself diligently practicing in the path of the Buddha, he feels joy. When he sees that sentient beings' minds are often lazy, he sees himself diligently practicing the Dharma, and he feels joy. When he sees that sentient beings are full of anger and jealousy, he sees that he has no anger or jealousy, and always cherishes compassion, and he feels joy. When he does not see others diligently practicing the Dharma as he does, he feels joy.' At that time, the World Honored One spoke in verse: 'Seeing sentient beings lazy, while oneself practices diligently, therefore this Bodhisattva, obtains joy in his heart. Seeing the suffering of birth and death, thus generating a mind of detachment, fearing the prison of the three realms, diligently seeking liberation. Sentient beings enjoy anger, while oneself dwells in a compassionate heart, therefore this Bodhisattva, generates joy and happiness. 'What sentient beings do, are all things that should not be done, therefore I should seek, the unsurpassed path of the Buddha. This is true wisdom, praised by all Buddhas, I should learn this wisdom, so that sentient beings may find refuge. Therefore this Bodhisattva, always obtains joy in his heart, from existence, non-existence, emptiness, and falsehood, arises the true Dharma.' The Buddha told Purna (one of the ten great disciples of the Buddha, known for being foremost in preaching): 'A Bodhisattva has four dharmas, which enable him to avoid all difficulties, encounter places without difficulties, and not lose them once encountered, and be able to practice the Dharma. What are these four? First, a Bodhisattva is humble, with a gentle heart, whenever he sees sentient beings, he often says "Welcome", with a kind face, he takes the initiative to greet them, and when speaking with others, he often smiles. Second, he seeks the Dharma with a single mind, is always happy to ask for guidance, diligently seeks good benefits, and is never tired or satisfied. Third, he should enjoy being in solitude, away from the noise, and living alone. Fourth, he himself dwells in the Bodhi path of the Buddha, and also transforms sentient beings to dwell in the path of the Buddha. A Bodhisattva has these four dharmas, which enable him to avoid all difficulties, encounter places without difficulties, and not lose them once encountered, and be able to practice the Dharma.' At that time, the World Honored One spoke in verse: 'Possessing a gentle heart, always happy to practice compassion, if speaking with sentient beings, humble and respectful, with a joyful heart. Always seeking

佛所嘆，　　甚深微妙法，　常持清凈戒，　　樂行頭陀事。　雖行頭陀法，　　亦行深妙智，　是故此菩薩，　　離難值無難。　常于諸佛所，　　咨問諸深法，　是故智增長，　　不生諸難處。　常樂在空閑，　　清凈行頭陀，　是故此菩薩，　　離難值無難。　諸有智慧者，　　親近此四法，　能離一切難，　　得值遇諸佛。　得值諸佛已，　　具足不壞信，　能發上精進，　　以求于佛智。　是故求智者，　　應當學正法，　若能學正法，　　得佛道不難。」

多聞品第二

佛告富樓那：「菩薩有四法，則能修集多聞，猶如大海不可竭盡，常能修集多聞寶藏，能于諸法得決定義，于諸語言善了章句。何等四？菩薩求法，所謂十二部經：修多羅、祇夜、受記經、伽陀、憂陀那、尼陀那、如是諸經、本生經、方廣經、未曾有經、阿波陀那、論議經。求已誦讀，誦讀已正憶念，正憶念已如所說行。富樓那！菩薩有此初法，則能修集多聞，猶如大海不可竭盡。常能修集多聞寶藏，能于諸法得決定義，于諸語言善了章句。

「複次富樓那！菩薩於一切法中無所依止，雖入禪定而無所依。無所依故，于諸法中得不住智。得不住智已，于諸法中得無礙知見。何以故？富樓那！

【現代漢語翻譯】現代漢語譯本佛陀讚歎，甚深微妙的佛法，常常持守清凈的戒律，樂於修行頭陀苦行。雖然修行頭陀苦行，也修行甚深微妙的智慧，因此這位菩薩，能遠離災難，遇到平安。常常在諸佛之處，請教各種深奧的佛法，因此智慧增長，不會生在各種艱難困苦的地方。常常喜歡在空閑之處，清凈地修行頭陀苦行，因此這位菩薩，能遠離災難，遇到平安。所有有智慧的人，親近這四種修行方法，能遠離一切災難，得遇諸佛。得遇諸佛之後，具足不壞的信心，能發起上等的精進，以求得佛的智慧。因此求智慧的人，應當學習正法，如果能學習正法，得成佛道就不難。多聞品第二佛陀告訴富樓那（Purna，佛陀弟子名）說：『菩薩有四種修行方法，就能修集廣博的知識，如同大海一樣不可窮盡，常常能夠修集多聞的寶藏，能夠對一切佛法得到決定的理解，對於各種語言文字能夠善巧地瞭解章句。是哪四種呢？菩薩求法，也就是十二部經：修多羅（Sutra，經）、祇夜（Geya，重頌）、受記經（Vyakarna，授記）、伽陀（Gatha，偈頌）、憂陀那（Udana，自說）、尼陀那（Nidana，因緣）、如是諸經（Itivrttaka，本事）、本生經（Jataka，本生）、方廣經（Vaipulya，方廣）、未曾有經（Adbhuta-dharma，未曾有）、阿波陀那（Avadana，譬喻）、論議經（Upadesha，論議）。求得之後誦讀，誦讀之後正確地憶念，正確地憶念之後按照所說的去實行。富樓那！菩薩有了這第一種修行方法，就能修集廣博的知識，如同大海一樣不可窮盡，常常能夠修集多聞的寶藏，能夠對一切佛法得到決定的理解，對於各種語言文字能夠善巧地瞭解章句。』『其次，富樓那！菩薩對於一切佛法都沒有執著，雖然進入禪定也沒有執著。因為沒有執著，所以在一切佛法中得到不住的智慧。得到不住的智慧之後，在一切佛法中得到無礙的知見。為什麼呢？富樓那！

【English Translation】 English version The Buddha praised the profound and subtle Dharma, Always upholding pure precepts, delighting in practicing asceticism (dhuta). Although practicing asceticism, also practicing profound and subtle wisdom, Therefore, this Bodhisattva, can avoid difficulties and encounter peace. Always at the places of all Buddhas, inquiring about various profound Dharmas, Therefore, wisdom grows, and one will not be born in difficult and painful places. Always delighting in being in secluded places, practicing asceticism purely, Therefore, this Bodhisattva, can avoid difficulties and encounter peace. All those who have wisdom, approaching these four practices, Can avoid all difficulties and encounter all Buddhas. Having encountered all Buddhas, possessing indestructible faith, Can generate supreme diligence, to seek the wisdom of the Buddha. Therefore, those who seek wisdom, should learn the Right Dharma, If one can learn the Right Dharma, attaining Buddhahood is not difficult. Chapter Two on Learning The Buddha told Purna (a disciple of the Buddha): 'Bodhisattvas have four practices, which enable them to accumulate extensive knowledge, like the inexhaustible ocean, and they can always accumulate the treasure of extensive learning, able to gain a definite understanding of all Dharmas, and skillfully understand the chapters and verses of all languages. What are the four? Bodhisattvas seek the Dharma, namely the twelve divisions of scriptures: Sutra (discourses), Geya (verses), Vyakarna (prophecies), Gatha (stanzas), Udana (inspired utterances), Nidana (causes), Itivrttaka (stories), Jataka (birth stories), Vaipulya (extensive teachings), Adbhuta-dharma (miraculous teachings), Avadana (parables), and Upadesha (discussions). Having sought them, they recite them; having recited them, they correctly remember them; having correctly remembered them, they practice as they have been taught. Purna! Bodhisattvas, with this first practice, can accumulate extensive knowledge, like the inexhaustible ocean, and they can always accumulate the treasure of extensive learning, able to gain a definite understanding of all Dharmas, and skillfully understand the chapters and verses of all languages.' 'Furthermore, Purna! Bodhisattvas have no attachment to any Dharma, and although they enter into meditation, they have no attachment. Because they have no attachment, they attain non-abiding wisdom in all Dharmas. Having attained non-abiding wisdom, they attain unobstructed knowledge and vision in all Dharmas. Why is this so? Purna!'

無法可貪、作障礙者。菩薩有此三法，則能修集多聞，猶如大海不可竭盡，能常修集多聞寶藏，能于諸法得決定義，于諸語言善了章句。

「複次富樓那！菩薩以法因緣唸佛及唸佛法，是人以法因緣唸佛唸佛法時，不見有法可貪受者。是人不貪受故，於一切法心無所著。是人於一切法無所著故，于諸問難隨所問答而無有礙。菩薩有此三法，則能修集多聞，猶如大海不可竭盡，能常修集多聞寶藏，能于諸法得決定義，于諸語言善了章句。

「複次富樓那！菩薩成就無所得慈，於行無礙。無所得慈者不受諸事。何以故？富樓那！住此相者，或生貪慾、或生瞋恚、或生愚癡。住彼相者，亦或生貪慾、或生瞋恚、或生愚癡。住事相物相、陰相入相界相、法相非法相者，亦或生貪慾、或生瞋恚、或生愚癡。是故富樓那！所有受相皆名邪見，菩薩悉滅一切諸相修集慈心。眾生敗壞故相亦敗壞，相敗壞故事亦敗壞，事敗壞故見亦敗壞，菩薩爾時壞一切法修集於慈。如是慈者名為無所得慈，如是無所得慈名為法慈，如是法慈名為佛慈。富樓那！何名佛慈？無作無壞，是名佛慈。複次富樓那！如實通達一切諸法，是名佛慈。」

「世尊！云何名為如實通達一切諸法？」

佛告富樓那：「所通達者，不言是法、不

【現代漢語翻譯】現代漢語譯本：沒有可以貪戀的法，不以此為障礙。菩薩具備這三種法，就能修習積累廣博的知識，如同大海一樣不可窮盡，能經常積累廣博的知識寶藏，能對一切法得到確定的理解，對於各種語言能善巧地理解文章的結構。『再者，富樓那（Purna，佛陀弟子名）！菩薩以法的因緣來憶念佛陀以及憶念佛法，當這個人以法的因緣憶念佛陀和佛法時，他不會認為有任何法是值得貪戀的。這個人因為不貪戀，所以對一切法心無所執著。這個人因為對一切法無所執著，所以對於各種提問都能隨問隨答而沒有障礙。菩薩具備這三種法，就能修習積累廣博的知識，如同大海一樣不可窮盡，能經常積累廣博的知識寶藏，能對一切法得到確定的理解，對於各種語言能善巧地理解文章的結構。』『再者，富樓那！菩薩成就無所得的慈悲，在修行上沒有障礙。無所得的慈悲是不執著于任何事物。為什麼呢？富樓那！執著于這種相的人，可能會產生貪慾、嗔恚或愚癡。執著于那種相的人，也可能會產生貪慾、嗔恚或愚癡。執著於事相、物相、陰相（五蘊，構成個體的五種要素）、入相（十二入，感官與對像）、界相（十八界，感官、對像和意識）、法相（概念）和非法相（非概念）的人，也可能會產生貪慾、嗔恚或愚癡。所以，富樓那！所有執著的相都稱為邪見，菩薩要滅除一切相，修習慈悲心。眾生敗壞，所以相也敗壞；相敗壞，所以事也敗壞；事敗壞，所以見解也敗壞。菩薩這時要破除一切法，修習慈悲。這樣的慈悲稱為無所得的慈悲，這樣的無所得的慈悲稱為法慈，這樣的法慈稱為佛慈。富樓那！什麼是佛慈？無作無壞，這就是佛慈。再者，富樓那！如實通達一切法，這就是佛慈。』『世尊！如何稱為如實通達一切法呢？』佛陀告訴富樓那：『所通達的，不說是法，不說是非法。』

【English Translation】 English version: There is no dharma to be greedy for, and not to make it an obstacle. A Bodhisattva who possesses these three dharmas can cultivate and accumulate extensive learning, like the inexhaustible ocean, can constantly accumulate the treasure of extensive learning, can gain a definite understanding of all dharmas, and can skillfully understand the structure of sentences in all languages. 'Furthermore, Purna (a disciple of the Buddha)! A Bodhisattva, through the cause of dharma, recollects the Buddha and the Buddha's teachings. When this person, through the cause of dharma, recollects the Buddha and the Buddha's teachings, he does not see any dharma that is worth being greedy for. Because this person is not greedy, his mind is not attached to any dharma. Because this person is not attached to any dharma, he can answer any question without hindrance. A Bodhisattva who possesses these three dharmas can cultivate and accumulate extensive learning, like the inexhaustible ocean, can constantly accumulate the treasure of extensive learning, can gain a definite understanding of all dharmas, and can skillfully understand the structure of sentences in all languages.' 'Furthermore, Purna! A Bodhisattva who achieves non-attainment compassion is unobstructed in practice. Non-attainment compassion is not attached to any things. Why is that? Purna! One who dwells in this form may generate greed, hatred, or delusion. One who dwells in that form may also generate greed, hatred, or delusion. One who dwells in the form of things, the form of objects, the form of skandhas (five aggregates, the five elements that constitute an individual), the form of ayatanas (twelve sense bases, sense organs and their objects), the form of dhatus (eighteen elements, sense organs, objects, and consciousness), the form of dharma (concepts), and the form of non-dharma (non-concepts) may also generate greed, hatred, or delusion. Therefore, Purna! All forms of attachment are called wrong views. A Bodhisattva must eliminate all forms and cultivate compassion. Because sentient beings are corrupt, forms are also corrupt; because forms are corrupt, things are also corrupt; because things are corrupt, views are also corrupt. At this time, a Bodhisattva must destroy all dharmas and cultivate compassion. Such compassion is called non-attainment compassion, such non-attainment compassion is called dharma compassion, and such dharma compassion is called Buddha compassion. Purna! What is Buddha compassion? It is without creation and without destruction, this is Buddha compassion. Furthermore, Purna! To truly understand all dharmas, this is Buddha compassion.' 'World Honored One! What is called truly understanding all dharmas?' The Buddha told Purna: 'What is understood is not said to be dharma, nor is it said to be non-dharma.'

言非法。何以故？富樓那！若言有法即是非法。若有無法、無有非法，則于其中無有戲論，若無戲論是名涅槃。汝具觀之，極遠極近。」

富樓那言：「不遠不近。何以故？世尊！如是義者，無方無處、無內無外。」

佛言：「如是富樓那！於法作數。」

「世尊！於何等法為之作數？」

「富樓那！如諸凡夫所著之法，如來不得不修不證不通達。如是法者為之作數，富樓那！是諸法數不為分別法故。富樓那！今為汝說，如是第一寂滅法者能攝佛道。富樓那！當來有人欣赴世利，若聞此經不樂聽受。富樓那！我此菩提，汝等但以音聲章句少知之耳，其中義趣汝所不知。此義玄遠不可言宣，唯有智者可以內知。」爾時世尊而說偈言：

「不能知義者，　　聞佛法憂苦，　若能知義者，　　如來為作師。　若人佛為師，　　是則求涅槃，　無有諍訟心，　　能正思量法。　此中無法生，　　亦無有法滅，　無生無有滅，　　是諸法實相。　若法無有生，　　即無有作起，　是非與一異，　　此法中皆無。　是名為涅槃，　　中無有滅者，　若言極遠近，　　是二俱為空。　若能知空者，　　即名知涅槃，　若知涅槃者，　　是名我弟子。

「富樓那！菩薩有此四

【現代漢語翻譯】現代漢語譯本說它不是法。為什麼呢？富樓那（Purna）！如果說有法，那就是非法。如果說沒有法，也就沒有非法，那麼其中就沒有戲論（prapañca，指虛妄分別）。如果沒有戲論，就叫做涅槃（Nirvana，指解脫）。你仔細觀察，它既不是極遠也不是極近。富樓那說：『不遠也不近。為什麼呢？世尊！這樣的道理，沒有方位，沒有處所，沒有內在，也沒有外在。』佛說：『是這樣的，富樓那！對於法要進行計數。』『世尊！對於什麼樣的法要進行計數呢？』『富樓那！就像凡夫所執著的法，如來（Tathagata，指佛的稱號）不必去修、去證、去通達。這樣的法才需要計數。富樓那！這些法的計數不是爲了分別法。富樓那！現在我為你講說，像這樣第一寂滅的法能夠包含佛道。富樓那！將來有人貪圖世俗的利益，如果聽到這部經，不會喜歡聽受。富樓那！我所證悟的菩提（Bodhi，指覺悟），你們只是通過聲音和章句略微知道一些，其中的深奧含義你們並不瞭解。這個道理玄妙深遠，無法用言語表達，只有有智慧的人才能內心領悟。』這時，世尊說了偈語：『不能理解含義的人，聽聞佛法會感到憂愁痛苦；如果能理解含義的人，如來就是他的老師。如果有人以佛為師，他就會尋求涅槃，沒有爭論的心，能夠正確地思考法。這裡沒有法的產生，也沒有法的滅亡，沒有生也沒有滅，這就是諸法的真實相。如果法沒有產生，也就沒有造作和興起，是非、同一和差異，這些在法中都沒有。這叫做涅槃，其中沒有滅亡，如果說極遠或極近，這兩種說法都是空無的。如果能理解空性，就叫做理解涅槃，如果理解涅槃，就是我的弟子。富樓那！菩薩有這四種……'

【English Translation】 English version It is not a dharma. Why is that? Purna! If it is said that there is a dharma, then it is not a dharma. If there is no dharma, then there is no non-dharma, and in that case, there is no conceptual proliferation (prapañca). If there is no conceptual proliferation, it is called Nirvana. Observe it carefully, it is neither extremely far nor extremely near. Purna said, 'It is neither far nor near. Why is that? World Honored One! Such a principle has no direction, no place, no inside, and no outside.' The Buddha said, 'It is so, Purna! Make a count of the dharmas.' 'World Honored One! What kind of dharmas should be counted?' 'Purna! Like the dharmas that ordinary people are attached to, the Tathagata does not need to cultivate, realize, or comprehend. Such dharmas should be counted. Purna! The counting of these dharmas is not for the sake of distinguishing dharmas. Purna! Now I will tell you, such a first tranquil dharma can encompass the path of the Buddha. Purna! In the future, there will be people who are eager for worldly benefits, and if they hear this sutra, they will not be happy to listen to it. Purna! My Bodhi, you only know a little through the sounds and verses, but you do not understand the profound meaning within. This principle is profound and cannot be expressed in words, only the wise can understand it internally.' At that time, the World Honored One spoke in verses: 'Those who cannot understand the meaning, will feel sorrow and suffering when they hear the Buddha's teachings; if one can understand the meaning, the Tathagata is their teacher. If a person takes the Buddha as their teacher, they will seek Nirvana, without a contentious mind, and be able to correctly contemplate the dharma. Here, there is no arising of dharma, nor is there the cessation of dharma, there is no birth and no death, this is the true nature of all dharmas. If a dharma has no arising, then there is no creation or arising, right and wrong, sameness and difference, all these are not in this dharma. This is called Nirvana, in which there is no extinction, if one says it is extremely far or near, both of these are empty. If one can understand emptiness, it is called understanding Nirvana, if one understands Nirvana, they are my disciple. Purna! A Bodhisattva has these four...'

法，則能修集多聞，猶如大海而不竭盡，能常修集多聞寶藏，能于諸法得決定義，于諸語言善了章句。」爾時世尊以偈頌曰：

「常欲求多聞，　　諸佛所稱歎，　能得定實義，　　是故如大海。　能於一字中，　　及與一句義，　于千萬億劫，　　說之而不盡。　故當求正法，　　求已正思量，　勿貪取法相，　　不貪佛所贊。　憶念諸如來，　　及念于正法，　不以貪競心，　　而求于導師。　常于諸眾生，　　修行慈愍心，　而不著眾生，　　散滅一切法。　大名稱菩薩，　　修習如是法，　疾得陀羅尼，　　多聞從是生。　猶如虛空性，　　無增無有減，　法性亦如是，　　無增無有減。　我以智慧力，　　無量劫說法，　所說無央數，　　猶亦不名說。　盡諸眾生性，　　皆使得人身，　普共行出家，　　多聞如阿難。　陀羅尼菩薩，　　為是一切人，　千億劫說法，　　智慧猶不盡。　佛智慧無等，　　同虛空無量，　虛空無生起，　　智慧亦如是。　如龍不取水，　　而能雨大水，　是水無住處，　　所雨無窮盡。　菩薩亦如是，　　得此陀羅尼，　諸法無住處，　　是緣說不盡。　故應求多聞，　　求已正思惟，　以法緣唸佛，　　多聞

【現代漢語翻譯】現代漢語譯本『如果能修習並積累多聞，就像大海一樣不會枯竭，能經常積累多聞的寶藏，能對一切法得到確定的理解，對於各種語言能很好地理解其章句。』這時，世尊用偈頌說道：『常常想要追求多聞，這是諸佛所稱讚的，能得到真實確定的意義，所以就像大海一樣。能從一個字中，以及一句的含義中，在千萬億劫的時間裡，講述它也說不完。所以應當尋求正法，尋求之後要正確地思考，不要貪著於法的表象，也不要貪著佛所讚歎的。憶念諸如來（如來：佛的十個稱號之一），以及憶念正法，不要以貪求競爭的心，而尋求導師。常常對一切眾生，修行慈悲憐憫的心，而不執著于眾生，散滅一切法。大名稱菩薩（菩薩：指發願要成就佛果的修行者），修習這樣的法，很快就能得到陀羅尼（陀羅尼：總持，能持一切善法，不失一切善法），多聞就是從這裡產生的。就像虛空的性質，沒有增加也沒有減少，法的性質也是這樣，沒有增加也沒有減少。我以智慧的力量，在無量劫的時間裡說法，所說的無量無數，仍然不能稱為說盡。如果所有眾生都具有人的身體，普遍一起出家修行，多聞就像阿難（阿難：佛陀的十大弟子之一）一樣。陀羅尼菩薩，爲了所有這些人，在千億劫的時間裡說法，智慧仍然不會窮盡。佛的智慧是無與倫比的，如同虛空一樣無量無邊，虛空沒有生起，智慧也是這樣。就像龍不取水，卻能降下大雨，這水沒有固定的住處，所降的雨無窮無盡。菩薩也是這樣，得到這種陀羅尼，一切法沒有固定的住處，因此說法無窮無盡。所以應當追求多聞，追求之後要正確地思考，以法來憶念佛，多聞才能增長。』

【English Translation】 English version 'If one can cultivate and accumulate much learning, it will be like the great ocean that never dries up. One can constantly accumulate the treasure of much learning, gain a definite understanding of all dharmas, and be proficient in understanding the chapters and verses of all languages.' At that time, the World Honored One spoke in verses: 'Always desiring to seek much learning, this is praised by all Buddhas. It enables one to attain the true and definite meaning, therefore it is like the great ocean. From a single word, and from the meaning of a single phrase, even if explained for countless eons, it cannot be exhausted. Therefore, one should seek the true Dharma, and after seeking, one should contemplate correctly. Do not be attached to the appearance of the Dharma, nor be attached to what the Buddha praises. Remember all the Tathagatas (Tathagata: one of the ten epithets of a Buddha), and remember the true Dharma. Do not seek a teacher with a greedy and competitive mind. Always cultivate a heart of loving-kindness and compassion towards all sentient beings, without being attached to sentient beings, and disperse all dharmas. A Bodhisattva (Bodhisattva: one who aspires to attain Buddhahood) of great renown, cultivating such a Dharma, will quickly attain Dharani (Dharani: a mnemonic device, a collection of words or phrases that can hold all good dharmas and not lose any good dharmas), and much learning arises from this. Just like the nature of space, which neither increases nor decreases, the nature of Dharma is also like this, neither increasing nor decreasing. With the power of my wisdom, I have taught the Dharma for countless eons, and what has been said is immeasurable and countless, yet it still cannot be called exhaustive. If all sentient beings were to have human bodies, and universally leave home to practice, their learning would be like Ananda's (Ananda: one of the ten great disciples of the Buddha). A Dharani Bodhisattva, for the sake of all these people, teaching the Dharma for billions of eons, their wisdom would still not be exhausted. The wisdom of the Buddha is unparalleled, like the boundless space. Space has no arising, and wisdom is also like this. Just as a dragon does not take water, yet can send down great rain, this water has no fixed abode, and the rain that falls is endless. A Bodhisattva is also like this, having attained this Dharani, all dharmas have no fixed abode, therefore the teaching is endless. Therefore, one should seek much learning, and after seeking, one should contemplate correctly. Use the Dharma to remember the Buddha, and much learning will increase.'

從是生。　慈普覆眾生，　　散滅眾生相，　亦滅諸法相，　　多聞從是生。」

不退品第三

佛告富樓那：「菩薩成就四法，能于阿耨多羅三藐三菩提不退轉。何等四？菩薩聞未聞法，思量義理不即言非。菩薩成就此初法者，則于阿耨多羅三藐三菩提不退轉。」爾時世尊以偈頌曰：

「聞所未聞法，　　其心逮不逆，　思量其義理，　　不即言非法。　若聞于空法，　　常求其義理，　是故智增長，　　佛道從是生。　聞所未聞法，　　應求其義理，　不退于菩提，　　智慧得增長。　聞所未聞法，　　不隨惡慢心，　不生於諂曲，　　生則非菩提。　聞所未聞法，　　應求解其義，　先雖未曾聞，　　一心應思念。　是人求法時，　　能得聞正法，　常值遇諸佛，　　不退失菩提。　得見諸佛已，　　則能正問難，　聲聞人得聞，　　咸以為歡喜。　是人甚希有，　　能作如是問，　我等尚無心，　　況能聞是事。　聲聞稱希有，　　天神皆歡喜，　諸佛稱其名，　　此是多聞果。　若有所問時，　　佛答其所問，　無量諸大眾，　　皆得大饒益。　得聞是多聞，　　菩薩所問答，　無量眾皆得，　　無上之法眼。」

佛告富樓那：「以是

【現代漢語翻譯】現代漢語譯本從這裡產生。慈悲普遍覆蓋眾生，消散眾生的表象，也消散諸法的表象，廣博的知識從這裡產生。

不退轉品第三

佛陀告訴富樓那：『菩薩成就四種法，就能在阿耨多羅三藐三菩提（無上正等正覺）的道路上不退轉。是哪四種呢？菩薩聽到從未聽聞的佛法，思考其中的義理而不立即說是非。菩薩成就這第一種法，就能在阿耨多羅三藐三菩提的道路上不退轉。』當時，世尊用偈頌說道：

『聽到從未聽聞的佛法，內心能夠不抗拒，思考其中的義理，不立即說是非法。如果聽到空性的佛法，常常尋求其中的義理，因此智慧增長，佛道由此產生。聽到從未聽聞的佛法，應當尋求其中的義理，就不會在菩提（覺悟）的道路上退轉，智慧得以增長。聽到從未聽聞的佛法，不隨順惡劣的傲慢之心，不產生諂媚和虛偽，如果產生這些就不是菩提。聽到從未聽聞的佛法，應當理解其中的含義，即使之前從未聽聞，也應當一心思考。這樣的人在求法時，能夠聽到正法，常常遇到諸佛，不會退失菩提。見到諸佛之後，就能正確地提問，聲聞（聽聞佛法而修行的人）聽聞后，都感到歡喜。這樣的人非常稀有，能夠提出這樣的問題，我們尚且沒有這樣的心，何況能夠聽聞這樣的事情。聲聞稱讚他稀有，天神都感到歡喜，諸佛稱讚他的名字，這是廣博知識的果報。如果有人提問時，佛陀回答他的問題，無量的大眾，都能得到巨大的利益。聽到這樣廣博的知識，菩薩所提出的問題和回答，無量的大眾都能得到無上的法眼（智慧的眼睛）。』

佛陀告訴富樓那：『因為這

【English Translation】 English version From this it arises. Compassion universally covers all beings, dispersing the appearance of beings, and also dispersing the appearance of all dharmas; extensive learning arises from this.

Chapter Three on Non-Regression

The Buddha said to Purna, 'A Bodhisattva who accomplishes four dharmas will not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment). What are the four? A Bodhisattva, upon hearing a dharma never heard before, contemplates its meaning without immediately declaring it right or wrong. A Bodhisattva who accomplishes this first dharma will not regress from Anuttara-samyak-sambodhi.' At that time, the World Honored One spoke in verse:

'Hearing a dharma never heard before, the mind is able to not resist it, contemplating its meaning, not immediately declaring it to be non-dharma. If hearing the dharma of emptiness, constantly seeking its meaning, therefore wisdom increases, and the path of the Buddha arises from this. Hearing a dharma never heard before, one should seek its meaning, and will not regress from Bodhi (enlightenment), and wisdom will increase. Hearing a dharma never heard before, not following an evil and arrogant mind, not giving rise to flattery and deceit; if these arise, it is not Bodhi. Hearing a dharma never heard before, one should understand its meaning; even if never heard before, one should contemplate it with a focused mind. Such a person, when seeking the dharma, is able to hear the true dharma, constantly encounters all Buddhas, and will not regress from Bodhi. Having seen all the Buddhas, one is able to ask questions correctly, and the Sravakas (those who hear and practice the dharma) upon hearing it, all feel joy. Such a person is very rare, able to ask such questions; we do not even have such a mind, how much less are we able to hear such things. The Sravakas praise him as rare, the gods all feel joy, the Buddhas praise his name; this is the fruit of extensive learning. If someone asks a question, and the Buddha answers his question, countless multitudes all receive great benefit. Hearing such extensive learning, the questions and answers of the Bodhisattva, countless multitudes all receive the unsurpassed Dharma Eye (eye of wisdom).'

The Buddha said to Purna, 'Because of this

因緣，當知菩薩聞未聞法信受不逆，正心思量不即言非，則能饒益無量眾生。富樓那！乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，號一切功德光明王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。富樓那！是一切功德光明王佛壽八十億歲，其佛一會聲聞弟子，不受諸法漏盡解脫，恒河沙數此不可計，是諸阿羅漢皆得共解脫。菩薩眾數亦復如是。富樓那！其佛滅后法住六萬歲。欲涅槃時，百億菩薩皆與神力，為護法故悉遍百億閻浮提內，一一閻浮提各有一菩薩。富樓那！一切功德光明王佛滅度之後，諸弟子眾漸皆懈怠，不復誦持如是深經，諸法空經、凈戒頭陀經漸皆滅盡，以其不能讀誦說故。其法廣大有八百四萬法藏，一一法藏有六十八百萬億那由他修多羅，一一修多羅中有三萬六千憂陀那，一一憂陀那中有七百六萬億偈。富樓那！最後末世法欲滅時，於此爾所佛法藏中余但有一修多羅憂陀那。時有比丘法師名那羅延，於此閻浮提中。佛與神力，為護法故。是那羅延法師多聞廣博善能說法，嚴飾文辭義理明瞭，每常樂說所未聞法。當說法時，多有人眾違逆毀破。那羅延法師便作此念：『是諸人眾，所未聞法聞不能信、不樂聽受，若聽不解心不隨順，聞已違逆破壞出過，而作

【現代漢語翻譯】現代漢語譯本：因緣，應當知道菩薩聽聞從未聽聞的佛法，能夠信受而不違逆，以正念思維而不立即說是非，這樣就能饒益無量眾生。富樓那（Purna，佛陀弟子名）！在過去無量無邊不可思議阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，那時有一尊佛，號為一切功德光明王如來（Sarva-guna-prabha-raja Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyak-sambuddha，完全覺悟者）、明行足（Vidya-carana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於去往涅槃的人）、世間解（Lokavid，瞭解世間的人）、無上士（Anuttara，無上的人）、調御丈夫（Purusa-damya-sarathi，調御眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受尊敬的人）。富樓那！這位一切功德光明王佛的壽命有八十億歲，他的一次法會中，聲聞弟子（sravaka，聽聞佛法而修行的人）不受諸法束縛，漏盡解脫（asrava-ksaya-vimoksa，斷除煩惱，獲得解脫），數量多如恒河沙數，無法計算，這些阿羅漢（arhat，已證得解脫的聖者）都獲得了共同的解脫。菩薩（bodhisattva，追求覺悟的修行者）的數量也和他們一樣多。富樓那！這位佛陀滅度后，佛法住世六萬年。在佛陀將要涅槃時，百億菩薩都獲得了神通之力，爲了護持佛法，他們遍佈百億閻浮提（Jambudvipa，人類居住的世界），每一個閻浮提都有一位菩薩。富樓那！一切功德光明王佛滅度之後，弟子們逐漸懈怠，不再誦持這樣深奧的經典，《諸法空經》（Sarva-dharma-sunyata Sutra，闡述一切法皆空的經典）、《凈戒頭陀經》（Sila-dhuta Sutra，闡述清凈戒律和頭陀苦行的經典）逐漸滅盡，因為他們不能讀誦和宣說。佛法廣大，有八百四十萬法藏（dharma-skandha，佛法的分類），每一個法藏有六十八百萬億那由他（nayuta，極大的數字）修多羅（sutra，佛經），每一個修多羅中有三萬六千憂陀那（udana，佛陀的感嘆語），每一個憂陀那中有七百六萬億偈（gatha，詩偈）。富樓那！在最後末世，佛法將要滅盡時，在這如此眾多的佛法藏中，只剩下一個修多羅憂陀那。那時有一位比丘法師，名叫那羅延（Narayana，印度教神祇名，此處指代一位法師），在這閻浮提中。佛陀賜予他神通之力，爲了護持佛法。這位那羅延法師博學多聞，善於說法，文辭優美，義理明瞭，常常樂於宣說從未聽聞的佛法。當他說法時，很多人違逆譭謗。那羅延法師便這樣想：『這些人，對於從未聽聞的佛法，聽了不能相信，不樂意聽受，即使聽了也不能理解，心不隨順，聽了之後反而違逆破壞，還說出過分的話語，』現代漢語譯本：我若復為說是法，徒自疲勞，無所饒益。』富樓那！是時那羅延法師，便舍是法，不復為說。富樓那！是時諸天、龍、鬼、神、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，好戰的神）、迦樓羅（garuda，金翅鳥神）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）等，皆悉愁憂，啼哭雨淚，而作是言：『我等今者失大法寶，無所依怙。』富樓那！是時那羅延法師，見諸天、龍、鬼、神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，皆悉愁憂，啼哭雨淚，便作是念：『我今不應舍是法寶，當爲說是。』富樓那！是時那羅延法師，復為諸天、龍、鬼、神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，說是深法。是諸天、龍、鬼、神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，聞是法已，皆大歡喜，信受奉行。富樓那！是故菩薩聞未聞法，信受不逆，正心思量，不即言非，則能饒益無量眾生。

【English Translation】 English version: 'Purna, you should know that when a Bodhisattva hears teachings they have never heard before, they can accept them without opposition, contemplate them with a right mind, and not immediately declare them wrong. In this way, they can benefit countless beings. Purna! In the immeasurable, boundless, inconceivable asamkhya kalpas of the past, there was a Buddha named Sarva-guna-prabha-raja Tathagata (The King of All Meritorious Light), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidya-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (Blessed One). Purna! This Buddha, Sarva-guna-prabha-raja, lived for eighty billion years. In one of his assemblies, the Sravaka (Disciples who hear the teachings) disciples, free from all attachments and with their outflows exhausted, numbered as many as the sands of the Ganges River, an uncountable number. These Arhats (Enlightened Ones) all attained shared liberation. The number of Bodhisattvas (Beings seeking enlightenment) was also the same. Purna! After this Buddha passed away, the Dharma remained for sixty thousand years. When the Buddha was about to enter Nirvana, a hundred billion Bodhisattvas were endowed with divine powers. To protect the Dharma, they spread throughout a hundred billion Jambudvipas (The world of humans), with one Bodhisattva in each Jambudvipa. Purna! After the passing of Sarva-guna-prabha-raja Buddha, the disciples gradually became lax and no longer recited such profound scriptures. The Sarva-dharma-sunyata Sutra (The Scripture on the Emptiness of All Dharmas) and the Sila-dhuta Sutra (The Scripture on Pure Precepts and Ascetic Practices) gradually disappeared because they could not recite and expound them. The Dharma was vast, with eight million four hundred thousand dharma-skandhas (Collections of teachings), each dharma-skandha containing sixty-eight million billion nayutas (A large number) of sutras (Scriptures), each sutra containing thirty-six thousand udanas (Exclamations of the Buddha), and each udana containing seven million six hundred billion gathas (Verses). Purna! In the final age when the Dharma was about to perish, only one sutra udana remained from all these Dharma collections. At that time, there was a Bhikshu (Monk) Dharma teacher named Narayana (A name of a Hindu deity, used here as a name of a teacher), in this Jambudvipa. The Buddha gave him divine power to protect the Dharma. This Dharma teacher Narayana was learned and eloquent, skilled in expounding the Dharma, with elegant language and clear meaning. He always enjoyed teaching the Dharma that had never been heard before. When he taught, many people opposed and slandered him. Dharma teacher Narayana then thought: 『These people, when they hear teachings they have never heard before, cannot believe them, do not like to listen, and even if they listen, they cannot understand, their minds do not follow, and after hearing, they oppose and destroy, and speak excessively.』 English version: If I were to teach this Dharma again, it would only be tiring for myself and would not benefit anyone.』 Purna! At that time, Dharma teacher Narayana abandoned this Dharma and no longer taught it. Purna! At that time, the Devas (Gods), Nagas (Dragons), Yakshas (Nature spirits), Gandharvas (Celestial musicians), Asuras (Demigods), Garudas (Mythical birds), Kinnaras (Mythical beings), and Mahoragas (Great serpents), all became sad and wept tears, saying: 『We have now lost the great Dharma treasure and have no refuge.』 Purna! At that time, Dharma teacher Narayana, seeing the Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas all sad and weeping tears, thought: 『I should not abandon this Dharma treasure, I should teach it.』 Purna! At that time, Dharma teacher Narayana again taught this profound Dharma to the Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas. After hearing this Dharma, these Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas were all very happy, accepted it with faith, and practiced it. Purna! Therefore, when a Bodhisattva hears teachings they have never heard before, they accept them without opposition, contemplate them with a right mind, and do not immediately declare them wrong. In this way, they can benefit countless beings.

是言：「此非佛語、非大師教。所以者何？我等未曾從師和上聞如是經。又諸長老比丘亦復不言從師和上展轉所聞。」今諸比丘唯有一余修多羅憂陀那，我今何不獨處閑靜。』富樓那。那羅延法師作是念已，獨入深山。爾時閻浮提中從劫初來有六萬八千大城，城長十二由旬、廣七由旬，莊挍嚴飾街巷相當，人民充滿豐樂安隱。其後續造八十四億小城，有廣七由旬或六五四三二由旬，其最小者廣一由旬。富樓那！爾時閻浮提中有一大城名為安樂，中有長者名為阇匿，有一子名摩訶耐摩陀。是長者子在空閑處，有一天來為說偈言：

「『汝當勤求法，　　求已正思惟；　　功德王如來，　　已記汝作佛。』

「富樓那！天說偈已忽然不現。時長者子即詣父所頭面禮足，作如是言：『我欲出家，於一切功德光明王佛法中修習梵行。』爾時阇匿長者以偈答曰。

「『我家多財寶，　　金銀無有量，　　閻浮提所無，　　我家悉具有。　　我所求財寶，　　為子受欲樂，　　云何行出家，　　為世所輕賤？』

「爾時長者子偈答父言：

「『我樂常求法，　　求已正思惟，　　不樂受富樂，　　當爲世作佛。　　不須家業寶，　　我欲求少欲，　　所出之法財，　　今當行出家。　　諸佛出

【現代漢語翻譯】他們說：『這不是佛陀的教誨，也不是大師的教導。為什麼呢？因為我們從未從師父或和尚那裡聽聞過這樣的經典。而且，那些年長的比丘們也都沒有說過是從師父或和尚那裡輾轉聽來的。現在，比丘們只剩下一部《修多羅》（Sutra，佛經）和《憂陀那》（Udana，自說經），我為什麼不獨自一人到清靜的地方去呢？』富樓那（Purna，佛陀弟子名）啊，那位那羅延（Narayana，印度教神祇名）法師這樣想后，就獨自進入了深山。那時，在閻浮提（Jambudvipa，古印度大陸名）中，從劫初以來有六萬八千座大城，每座城長十二由旬（Yojana，古印度長度單位，約合12-15公里），寬七由旬，裝飾華麗，街道整齊，人民生活富足安樂。後來又建造了八十四億座小城，寬七由旬、六由旬、五由旬、四由旬、三由旬、二由旬不等，最小的也有寬一由旬。富樓那啊！那時，在閻浮提中有一座大城名為安樂，城中有一位長者名為阇匿（Janika），他有一個兒子名叫摩訶耐摩陀（Mahanemada）。這位長者子在空閑的地方，有一天，有一位天人來為他說偈語：『你應該勤奮地尋求佛法，尋求之後要正確地思考；功德王如來（Guna-raja Tathagata，佛陀名號），已經預記你將來會成佛。』富樓那啊！天人說完偈語就忽然消失了。當時，那位長者子立刻來到父親面前，頂禮父親的雙足，說道：『我想要出家，在一切功德光明王佛的教法中修習梵行（Brahmacarya，清凈修行）。』當時，阇匿長者用偈語回答說：『我家有很多財寶，金銀無數，閻浮提所沒有的，我家都有。我所求的財寶，是爲了讓兒子享受快樂，你為什麼要出家，讓世人輕視呢？』當時，長者子用偈語回答父親說：『我喜歡經常尋求佛法，尋求之後要正確地思考，我不喜歡享受富貴快樂，我將來要成為世間的佛陀。我不需要家裡的財產，我想要追求少欲知足，我所要的法財，現在就要出家去尋求。諸佛出世，

【English Translation】 They said: 'This is not the Buddha's teaching, nor the master's instruction. Why is that? Because we have never heard such scriptures from our teachers or monks. Moreover, the elder monks have not said that they heard it from their teachers or monks either. Now, the monks only have one remaining Sutra and Udana, why shouldn't I go alone to a quiet place?' Purna, that Dharma master Narayana, after thinking this, went alone into the deep mountains. At that time, in Jambudvipa, since the beginning of the kalpa, there were sixty-eight thousand large cities, each city being twelve yojanas (a unit of distance, approximately 12-15 kilometers) long and seven yojanas wide, ornately decorated, with well-arranged streets, and the people were prosperous and peaceful. Later, eighty-four billion small cities were built, with widths ranging from seven yojanas, six yojanas, five yojanas, four yojanas, three yojanas, and two yojanas, with the smallest being one yojana wide. Purna! At that time, in Jambudvipa, there was a large city named Anle (Peaceful), and in the city, there was an elder named Janika, who had a son named Mahanemada. This elder's son, while in a secluded place, one day, a deva (a celestial being) came and spoke a verse to him: 'You should diligently seek the Dharma, and after seeking it, you should contemplate it correctly; Guna-raja Tathagata (the King of Merit, a Buddha's name), has already predicted that you will become a Buddha in the future.' Purna! After the deva spoke the verse, he suddenly disappeared. At that time, the elder's son immediately went to his father, bowed at his feet, and said: 'I want to leave home and practice Brahmacarya (pure conduct) in the Dharma of the Buddha, the King of All Merits and Light.' At that time, the elder Janika replied with a verse: 'My family has many treasures, gold and silver without measure, what Jambudvipa does not have, my family has it all. The treasures I seek are for my son to enjoy pleasure, why do you want to leave home and be despised by the world?' At that time, the elder's son replied to his father with a verse: 'I like to constantly seek the Dharma, and after seeking it, I will contemplate it correctly, I do not like to enjoy wealth and pleasure, I will become a Buddha for the world in the future. I do not need the family's property, I want to pursue contentment with few desires, the Dharma wealth I seek, I will now leave home to seek. When Buddhas appear in the world,

世難，　　佛說法亦難，　　我今值佛法，　　云何當舍離？』

「富樓那！時長者子頭面禮父足，繞已而出，說此偈言：

「『設有一億父，　　及有百億母，　　猶尚不能遮，　　今我出家心。　　我捨身壽命，　　父母親族財，　　唯不捨佛法，　　當行出家求。』

「富樓那！時長者子說此偈已，出家為道。即詣那羅延法師，求欲聽法。時那羅延法師即為演說所未聞經。時摩訶耐摩陀比丘聞所未聞經已，問那羅延法師言：『我於此經先所未聞。如是諸經，誰讀誰誦、誰受持者？從何處聞？』那羅延言：『我以宿命善根因緣故，亦以一切功德光明王佛威神力故，如是深經自然在心。』富樓那！是摩陀比丘聞說此已，加心思念，智力即生。以大智慧方便力故，難問那羅延法師。那羅延隨義答已，而作是言：『一切功德光明王佛時，有一比丘問佛是事，如汝今問，佛如是答。』時是比丘聞已歡喜。富樓那！是摩訶耐摩陀比丘復問那羅延法師。那羅延言：『一切功德光明王佛時，有一比丘問如是事，如汝今問，佛如是答。』時是比丘聞已歡喜。

「富樓那！時摩陀比丘語那羅延法師言：『正士！昔日從佛聞如是幾問答事？』那羅延言：『置此勿問。是事難信，餘人身未證增上法亦復難信

【現代漢語翻譯】現代漢語譯本世間難得，佛陀說法也難得。我今有幸值遇佛法，怎能捨棄呢？』

『富樓那！』當時，長者的兒子頭面頂禮父親的腳，繞行之後出來，說了這首偈語：

『即使有一億個父親，以及一百億個母親，也無法阻止我今天出家的決心。我將捨棄身命，父母親族和財富，唯獨不捨棄佛法，應當修行出家求道。』

『富樓那！』當時，長者的兒子說完這首偈語后，就出家修行。他隨即前往那羅延（Narayana，一位法師）那裡，請求聽聞佛法。當時，那羅延法師就為他演說了他從未聽聞的經典。當時，摩訶耐摩陀（Mahānāmadā，一位比丘）比丘聽聞了從未聽聞的經典后，問那羅延法師說：『我對此經典以前從未聽聞。像這樣的經典，是誰讀誦、是誰受持的呢？是從哪裡聽來的呢？』那羅延說：『我因為宿世的善根因緣，也因為一切功德光明王佛（Sarva-guna-prabha-raja-buddha）的威神力，這樣的甚深經典自然就在心中。』『富樓那！』這位摩陀比丘聽聞此言后，更加用心思索，智慧力隨即產生。他以大智慧方便力，向那羅延法師提出難題。那羅延隨順義理回答后，說道：『在一切功德光明王佛在世時，有一位比丘問佛這個問題，就像你現在問的一樣，佛是這樣回答的。』當時那位比丘聽了之後非常歡喜。『富樓那！』這位摩訶耐摩陀比丘又問那羅延法師。那羅延說：『在一切功德光明王佛在世時，有一位比丘問了同樣的問題，就像你現在問的一樣，佛是這樣回答的。』當時那位比丘聽了之後非常歡喜。

『富樓那！』當時，摩陀比丘對那羅延法師說：『正士！過去從佛那裡聽聞過多少這樣的問答呢？』那羅延說：『此事不必問。此事難以置信，其他人如果身未證得增上法，也難以相信。』

【English Translation】 English version It is difficult to encounter the world, and it is also difficult for the Buddha to teach the Dharma. I am fortunate to encounter the Buddha's Dharma now, how can I abandon it?'

'Purna! At that time, the son of the elder bowed his head to his father's feet, circled him, and then went out, saying this verse:

'Even if there were a billion fathers, and a hundred billion mothers, They still could not stop my determination to leave home today. I will give up my life, parents, relatives, and wealth, I will not abandon the Buddha's Dharma, and I should practice to seek the path of renunciation.'

'Purna!' At that time, after the son of the elder spoke this verse, he left home to practice. He then went to Narayana (a Dharma teacher), seeking to hear the Dharma. At that time, the Dharma teacher Narayana explained the scriptures that he had never heard before. At that time, the Bhikkhu Mahānāmadā (a Bhikkhu) heard the scriptures he had never heard before, and asked the Dharma teacher Narayana: 'I have never heard of these scriptures before. Who reads, recites, and upholds such scriptures? Where did they come from?' Narayana said: 'Because of the good roots of my past lives, and also because of the majestic power of the Buddha Sarva-guna-prabha-raja (King of All Meritorious Light), such profound scriptures naturally reside in my heart.' 'Purna!' After hearing this, the Bhikkhu Madha pondered more deeply, and his wisdom arose. With great wisdom and skillful means, he posed difficult questions to the Dharma teacher Narayana. Narayana answered according to the meaning, and said: 'When the Buddha Sarva-guna-prabha-raja was in the world, there was a Bhikkhu who asked the Buddha this question, just as you are asking now, and the Buddha answered in this way.' At that time, that Bhikkhu was very happy to hear this. 'Purna!' The Bhikkhu Mahānāmadā asked the Dharma teacher Narayana again. Narayana said: 'When the Buddha Sarva-guna-prabha-raja was in the world, there was a Bhikkhu who asked the same question, just as you are asking now, and the Buddha answered in this way.' At that time, that Bhikkhu was very happy to hear this.

'Purna!' At that time, the Bhikkhu Madha said to the Dharma teacher Narayana: 'O righteous one! How many such questions and answers have you heard from the Buddha in the past?' Narayana said: 'Do not ask about this matter. This matter is difficult to believe, and others who have not attained the higher Dharma will also find it difficult to believe.'

。』第二第三亦如是問。摩訶耐摩陀問言：『正士！昔日從佛聞是幾問答事？』那羅延言：『置此勿問。不得已者，今當爲汝譬喻解說，諸有智者譬喻得解。比丘！我於一切功德光明王佛所，得聞眾生之性多於地種。比丘！假使一切三千大千世界眾生，若有色若無色、若有想若無想若非有想非無想，皆盡其數令得人身有智慧力，一一眾生於彈指頃能起恒河沙等問，然其所問各各不同。比丘！如是展轉，乃至十方無餘世界一切眾生，若一劫若過一劫起此諸問。復有一人，能彈指頃起爾所人一切諸問，差別各異。如是一人，復盡一切無餘眾生，若一劫若減一劫起種種問。于汝意云何？是所起問寧為多不？』答言：『甚多，非是譬喻所能得及。』那羅延語摩陀比丘言：『我今明瞭告汝，勿生疑悔。如彼一切無餘眾生，若於一劫若減一劫所起疑問，我從佛聞，一法門中所答多彼。如是二門三四五門、十二十三四五十，乃至百千萬億門，比丘！我當略說一切所有算數名字，無量無盡不可思議，過是諸數我盡誦持。比丘！此諸答者悉皆總在一法門中，我悉知之，所謂一切功德光明王如來說是道句、門句、印句、本事句、金剛句、重句、不可動句、難得底句。比丘！於一門中攝一切法，謂無作門。一切諸法一切諸句，是門為本、皆入

是門。一切修多羅憂陀那皆入門句，分別一字能入多字。比丘！如是能入七萬八千諸陀羅尼，是中有九萬二千諸根差別。是眾生行門中，有八萬億形色于諸道差別，是諸形色我知其名。一一色中我知百名，如是二百名字三百名字，乃至知千名字，皆在閻浮提中。又復過是十方佛國，其中所有各各緣、各各名字我皆得知。舉要言之，佛所有力，于諸法中各各差別、問答差別，我皆知之，皆是一切功德光明王如來威神之力。』

「富樓那！時摩陀比丘語那羅延法師言：『唯愿正士還詣聚落城邑，隨轉一切功德光明王如來法輪。愿受我請，我當衛護、為受法者。』那羅延言：『且置勿說。今世比丘悉皆懈怠，集善法中無有深欲。』摩陀復言：『我從今日當於善法深生欲心，為求是法不敢懈怠。』富樓那！摩陀比丘即請那羅延還入聚落令說正法，當隨衛護咨聽未聞。

「富樓那！爾時摩陀比丘多為人眾供養恭敬，時人皆謂持戒智慧多聞最上，功德無量。時摩陀比丘入城邑聚落，稱讚那羅延法師，為令眾生入于正法，又使佛法普得流佈。富樓那！時摩陀比丘多導人眾，使供養法、恭敬守護那羅延法師，為聽法故。富樓那！其後那羅延法師為摩陀比丘所守護已，后入城邑聚落，種種廣說一切功德光明王如來阿僧祇劫所

【現代漢語翻譯】現代漢語譯本『是門。一切修多羅（sutra，佛經）憂陀那（udana，自說偈）都由此入門，分別一個字能通達多個字。比丘們！像這樣能通達七萬八千種陀羅尼（dharani，總持），其中有九萬二千種根（indriya，感官）的差別。在眾生所行的道路中，有八萬億種形色在各種道上有所不同，這些形色我知道它們的名字。在每一種形色中，我知道一百個名字，像這樣二百個名字、三百個名字，乃至知道一千個名字，這些都在閻浮提（Jambudvipa，我們所居住的娑婆世界）中。而且，超過這些，在十方佛國中，所有各自的因緣、各自的名字，我都知道。總而言之，佛所具有的力量，在各種法中各自的差別、問答的差別，我都知道，這都是一切功德光明王如來（Sarva-guna-prabha-raja-tathagata）的威神之力。』『富樓那（Purna，佛陀弟子名）！當時，摩陀（Madhya）比丘對那羅延（Narayana）法師說：『希望正士回到聚落城邑，隨順轉動一切功德光明王如來的法輪。希望接受我的邀請，我將衛護您，為聽法的人服務。』那羅延說：『暫且放下，不要說了。現在的比丘都懈怠，在聚集善法中沒有深切的慾望。』摩陀又說：『我從今天起，應當對善法深生慾望，爲了求得此法不敢懈怠。』富樓那！摩陀比丘就邀請那羅延回到聚落宣說正法，將隨侍衛護，聽聞未曾聽聞的法。』『富樓那！那時，摩陀比丘受到許多人的供養和恭敬，當時的人都認為他持戒、智慧、多聞都是最上等的，功德無量。當時，摩陀比丘進入城邑聚落，稱讚那羅延法師，爲了使眾生進入正法，又使佛法普遍流佈。富樓那！當時，摩陀比丘引導許多人，使他們供養佛法、恭敬守護那羅延法師，爲了聽法。富樓那！之後，那羅延法師在摩陀比丘的守護下，後來進入城邑聚落，種種廣泛地宣說一切功德光明王如來在阿僧祇劫（asamkhya kalpa，無數劫）中所修行的功德。』

【English Translation】 English version 'It is the gate. All sutras (sutra, Buddhist scriptures) and udanas (udana, inspired utterances) enter through this gate, and by distinguishing one word, one can enter into many words. Monks! In this way, one can enter into seventy-eight thousand dharanis (dharani, mnemonic devices), among which there are ninety-two thousand differences in the faculties (indriya, senses). In the paths of beings, there are eighty billion forms and colors that differ in various paths, and I know the names of these forms and colors. In each form and color, I know a hundred names, like this, two hundred names, three hundred names, and even up to a thousand names, all of which are in Jambudvipa (Jambudvipa, the world we inhabit). Moreover, beyond these, in the Buddha lands of the ten directions, I know all the respective causes and conditions, and all the respective names. In short, all the powers that the Buddha possesses, the differences in each dharma, and the differences in questions and answers, I know them all, and all of this is due to the majestic power of the Tathagata (Sarva-guna-prabha-raja-tathagata) King of All Meritorious Light.' 'Purna (Purna, name of a Buddha's disciple)! At that time, the monk Madhya (Madhya) said to the Dharma teacher Narayana (Narayana): 'May the righteous one return to the villages and cities, and turn the Dharma wheel of the Tathagata King of All Meritorious Light. May you accept my invitation, and I will protect you and serve those who come to hear the Dharma.' Narayana said, 'Let it be, do not speak of it. The monks of this age are all lazy, and they have no deep desire to gather good dharmas.' Madhya said again, 'From this day forward, I shall deeply desire good dharmas, and I shall not be lazy in seeking this Dharma.' Purna! The monk Madhya then invited Narayana to return to the villages to preach the true Dharma, and he would attend to him, protect him, and listen to what had not been heard.' 'Purna! At that time, the monk Madhya was offered and respected by many people, and the people of that time all thought that he was the most excellent in keeping precepts, wisdom, and learning, and that his merits were immeasurable. At that time, the monk Madhya entered the villages and cities, praising the Dharma teacher Narayana, in order to lead beings into the true Dharma, and to make the Buddha's Dharma spread widely. Purna! At that time, the monk Madhya led many people to offer to the Dharma, to respect and protect the Dharma teacher Narayana, for the sake of hearing the Dharma. Purna! After that, the Dharma teacher Narayana, having been protected by the monk Madhya, later entered the villages and cities, and extensively preached about the merits that the Tathagata King of All Meritorious Light had cultivated over countless kalpas (asamkhya kalpa, countless eons).'

修菩提，令普流佈。如是富樓那！摩陀比丘于百歲中常隨那羅延法師，所問諸法常是新異未曾重說。富樓那！那羅延法師得是摩陀比丘所護助故，使無量眾生住聖法中，無量眾生住佛菩提。富樓那！汝謂爾時那羅延法師，守護法者、善說法者，豈異人乎？即彌勒菩薩是。富樓那！摩陀比丘守護法師，佐助勸請，以是福德力，命終之後即生下方第十世界上眾佛所，于彼佛前問斷一切眾生疑經。佛時稱讚百千善哉，即為演說斷一切眾生疑經。說是經時，無量眾生初發阿耨多羅三藐三菩提心，即入必定。富樓那！摩陀比丘命終之後，復值須彌山佛，于彼佛前問攝出一切法經。時佛稱讚百千善哉，即為廣說攝出一切法門經。說是經時，無量眾生必定得阿耨多羅三藐三菩提。命終之後復值山王佛，于彼佛前問諸法門經。時佛稱讚百千善哉，即為廣說一切法門經。說是經時，無量眾生必定阿耨多羅三藐三菩提。命終之後復值梵音聲佛，于彼佛前問請攝一切法經。佛時稱讚百千善哉，即為廣說攝一切法經。說是經時，無量眾生必定阿耨多羅三藐三菩提。

「富樓那！摩陀比丘如是展轉，所值諸佛值已問經，所度眾生令住阿耨多羅三藐三菩提。我若以劫若以過劫說諸佛名、眾生所住阿耨多羅三藐三菩提者，不可得盡。富樓那！是

【現代漢語翻譯】現代漢語譯本修習菩提之道，使其普遍流傳。富樓那（Purna）啊！摩陀比丘（Madhya Bhikshu）在一百年裡一直跟隨那羅延法師（Narayana Dharma Master），他所問的各種佛法總是新穎獨特，從未重複。富樓那啊！那羅延法師因為有摩陀比丘的護持和幫助，使得無數眾生安住于聖法之中，無數眾生安住于佛的菩提之道。富樓那啊！你認為當時的那羅延法師，這位守護佛法、善於說法的人，會是別人嗎？他就是彌勒菩薩（Maitreya Bodhisattva）。富樓那啊！摩陀比丘守護法師，輔助勸請，憑藉這種福德之力，命終之後就往生到下方第十世界眾佛所在之處，在那裡的佛前請問《斷一切眾生疑經》。佛當時稱讚『百千善哉』，就為他演說《斷一切眾生疑經》。在宣說此經時，無數眾生初發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），立即進入必定不退轉的境界。富樓那啊！摩陀比丘命終之後，又遇到須彌山佛（Sumeru Mountain Buddha），在那位佛前請問《攝出一切法經》。當時佛稱讚『百千善哉』，就為他廣說《攝出一切法門經》。在宣說此經時，無數眾生必定證得阿耨多羅三藐三菩提。命終之後又遇到山王佛（Mountain King Buddha），在那位佛前請問《諸法門經》。當時佛稱讚『百千善哉』，就為他廣說《一切法門經》。在宣說此經時，無數眾生必定證得阿耨多羅三藐三菩提。命終之後又遇到梵音聲佛（Brahma Voice Buddha），在那位佛前請問《請攝一切法經》。佛當時稱讚『百千善哉』，就為他廣說《攝一切法經》。在宣說此經時，無數眾生必定證得阿耨多羅三藐三菩提。富樓那啊！摩陀比丘就這樣輾轉，所遇到的諸佛，遇到后就請問佛經，所度化的眾生都讓他們安住于阿耨多羅三藐三菩提。我如果用一劫或者超過一劫的時間來說諸佛的名號、眾生所安住的阿耨多羅三藐三菩提，也是說不盡的。富樓那啊！這就是摩陀比丘的福德之力。

【English Translation】 English version Cultivate Bodhi and let it spread universally. Purna! For a hundred years, the Bhikshu Madhya constantly followed the Dharma Master Narayana, and the various Dharmas he inquired about were always novel and unique, never repeated. Purna! Because Dharma Master Narayana had the protection and assistance of Bhikshu Madhya, he enabled countless beings to dwell in the Holy Dharma, and countless beings to dwell in the Bodhi of the Buddha. Purna! Do you think that Dharma Master Narayana at that time, the one who protected the Dharma and was skilled in expounding it, was someone else? He was none other than Bodhisattva Maitreya. Purna! Bhikshu Madhya protected the Dharma Master, assisted and encouraged him, and by the power of this merit, after his life ended, he was reborn in the tenth world below, where many Buddhas reside. There, in front of a Buddha, he inquired about the 'Sutra on Cutting Off All Beings' Doubts'. The Buddha then praised him with 'a hundred thousand times excellent' and expounded the 'Sutra on Cutting Off All Beings' Doubts'. When this sutra was being preached, countless beings initially generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and immediately entered the state of non-retrogression. Purna! After Bhikshu Madhya's life ended, he again encountered the Sumeru Mountain Buddha, and in front of that Buddha, he inquired about the 'Sutra on Gathering All Dharmas'. At that time, the Buddha praised him with 'a hundred thousand times excellent' and extensively expounded the 'Sutra on the Dharma Gate of Gathering All Dharmas'. When this sutra was being preached, countless beings were certain to attain Anuttara-samyak-sambodhi. After his life ended, he again encountered the Mountain King Buddha, and in front of that Buddha, he inquired about the 'Sutra on All Dharma Gates'. At that time, the Buddha praised him with 'a hundred thousand times excellent' and extensively expounded the 'Sutra on All Dharma Gates'. When this sutra was being preached, countless beings were certain to attain Anuttara-samyak-sambodhi. After his life ended, he again encountered the Brahma Voice Buddha, and in front of that Buddha, he inquired about the 'Sutra on Requesting to Gather All Dharmas'. The Buddha then praised him with 'a hundred thousand times excellent' and extensively expounded the 'Sutra on Gathering All Dharmas'. When this sutra was being preached, countless beings were certain to attain Anuttara-samyak-sambodhi. Purna! Bhikshu Madhya, in this way, went from one Buddha to another, and after encountering them, he would inquire about the sutras. The beings he converted were all enabled to dwell in Anuttara-samyak-sambodhi. If I were to speak for a kalpa or more than a kalpa about the names of the Buddhas and the Anuttara-samyak-sambodhi in which beings dwell, it would be impossible to exhaust. Purna! This is the power of Bhikshu Madhya's merit.

摩陀比丘凡所護持諸佛正法，恒沙可數。是諸佛者，若現在世、若已滅度，不可稱計。是故富樓那！當知菩薩摩訶薩聞未聞法，思惟義理，得如是等大功德利。富樓那！汝謂爾時摩訶耐摩陀比丘，于那羅延法師所聞未聞法隨其義趣者，豈異人乎？即橋越兜菩薩是。時摩訶耐摩陀比丘守護正法聞所未聞，隨其義趣不著言辭，以是因緣值無量佛，值已聞諸深妙經。以是往昔善根因緣，今於我所亦問攝一切法大海法門經。我為說時，無量眾生得大饒益。」爾時世尊欲重明此事而說偈言：

「菩薩聞未聞，　　應思其義理，　不應作是言，　　我昔未曾聞。　聞所未聞法，　　正念思其義，　是故慧增長，　　如海受眾流。　多聞轉增上，　　智慧亦復爾，　能問諸佛事，　　廣利諸眾生。　集多聞如海，　　智慧不可盡，　善能知章句，　　差別中第一。　是故應當聞，　　所未曾聞法，　求所未聞法，　　得如是果報。

「複次富樓那！菩薩摩訶薩于求多聞深生欲心，于空閑處深生樂心，一心勤求阿耨多羅三藐三菩提。求已為斷瞋恚修集慈觀，為斷貪慾修不凈觀，為斷愚癡修因緣觀。富樓那！何等是菩薩精進？菩薩云何修集精進？富樓那！若有菩薩，若於一劫若減一劫，若行若坐常發精進。富

【現代漢語翻譯】現代漢語譯本摩陀比丘（Mahamati Bhiksu）所護持的諸佛正法，其數量如恒河沙一樣多。這些佛，無論是現在世的還是已經滅度的，都不可計數。因此，富樓那（Purna）啊！應當知道菩薩摩訶薩（Bodhisattva-Mahasattva）聽聞未曾聽聞的佛法，並思惟其中的義理，能獲得如此巨大的功德利益。富樓那啊！你認為當時摩訶耐摩陀比丘（Mahamati Bhiksu）在那羅延法師（Narayana Dharmacharya）那裡聽聞未曾聽聞的佛法，並隨順其義理的人，難道是別人嗎？他就是橋越兜菩薩（Qiaoyuedou Bodhisattva）。當時摩訶耐摩陀比丘守護正法，聽聞未曾聽聞的佛法，隨順其義理而不執著于言辭，因此因緣值遇了無量諸佛，值遇后聽聞了諸深奧微妙的經典。因為往昔的善根因緣，現在在我這裡也問攝一切法大海法門經。我為他們宣說時，無量眾生獲得了巨大的利益。」當時，世尊爲了再次闡明此事，而說了偈語：『菩薩聽聞未曾聞，應當思惟其義理，不應說這樣的話，我過去未曾聽聞。聽聞未曾聽聞的法，以正念思惟其義理，因此智慧增長，如同大海容納眾多的河流。多聞會轉為增上，智慧也是如此，能問諸佛之事，廣泛利益諸眾生。積累多聞如同大海，智慧不可窮盡，善於瞭解章句，在差別中最為第一。因此應當聽聞，所未曾聽聞的法，尋求所未曾聽聞的法，能得到這樣的果報。』『再者，富樓那！菩薩摩訶薩對於求取多聞，深深地生起欲求之心，對於空閑之處，深深地生起喜樂之心，一心勤求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。求得之後，爲了斷除瞋恚，修習慈觀；爲了斷除貪慾，修習不凈觀；爲了斷除愚癡，修習因緣觀。富樓那！什麼是菩薩的精進？菩薩如何修習精進？富樓那！如果有菩薩，在一劫或者少於一劫的時間裡，無論是行走還是坐著，都常常發起精進。』

【English Translation】 English version The true Dharma of all Buddhas that Mahamati Bhiksu (摩陀比丘) upholds is as numerous as the sands of the Ganges. These Buddhas, whether they are in the present world or have already passed away, are countless. Therefore, Purna (富樓那)! You should know that a Bodhisattva-Mahasattva (菩薩摩訶薩) who hears Dharma that has not been heard before and contemplates its meaning, obtains such great merits and benefits. Purna! Do you think that the Mahamati Bhiksu who at that time heard the Dharma that had not been heard before from Narayana Dharmacharya (那羅延法師) and followed its meaning, was someone else? He was none other than Qiaoyuedou Bodhisattva (橋越兜菩薩). At that time, Mahamati Bhiksu protected the true Dharma, heard the Dharma that had not been heard before, followed its meaning without being attached to words, and thus encountered countless Buddhas. After encountering them, he heard many profound and subtle scriptures. Because of the good roots from the past, he now asks me about the Sutra of the Great Ocean of Dharma that encompasses all Dharmas. When I explain it to them, countless beings receive great benefits.」 At that time, the World Honored One, wishing to further clarify this matter, spoke in verse: 『A Bodhisattva who hears what has not been heard, should contemplate its meaning, and should not say, 'I have never heard this before.' Hearing the Dharma that has not been heard, with right mindfulness contemplate its meaning, therefore wisdom increases, like the ocean receiving many rivers. Much learning turns into advancement, and wisdom is also like this, able to ask about the affairs of the Buddhas, and widely benefit all beings. Accumulating much learning is like the ocean, wisdom is inexhaustible, skillful in understanding the chapters and verses, and the foremost among differences. Therefore, one should hear, the Dharma that has not been heard, seek the Dharma that has not been heard, and obtain such a reward.』『Furthermore, Purna! A Bodhisattva-Mahasattva deeply desires to seek much learning, deeply delights in secluded places, and diligently seeks Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) with one mind. After seeking it, in order to cut off anger, he cultivates loving-kindness meditation; in order to cut off greed, he cultivates impurity meditation; in order to cut off ignorance, he cultivates dependent origination meditation. Purna! What is the diligence of a Bodhisattva? How does a Bodhisattva cultivate diligence? Purna! If there is a Bodhisattva who, for one kalpa or less than one kalpa, whether walking or sitting, constantly generates diligence.』

樓那！如是不名真實精進。有菩薩若於一劫若減一劫修行凈戒，苦行難行具足頭陀，隨所緣事深生欲心，而離諸法實相，如是不名真實精進。」

富樓那白佛言：「世尊！何者是菩薩真實精進？諸佛所贊，世俗智者所不譏嫌。」

佛告富樓那：「菩薩于所未聞應深空法無有微相合第一義如是深經，不違不逆明瞭其義，勤發精進心不退沒，聽受讀誦，為人解說，是名菩薩真實精進。謂聞深經通達其義不違不逆，如是精進諸佛所贊，世間智者所不能訶。是故富樓那！菩薩應發如是莊嚴：世間眾生不能得底，我於此中當盡其底。世間眾生所可沒處，我於此中不應沉沒。世間眾生所可畏處，我於此中不應怖畏。所以者何？我發莊嚴不與世合，為離世法故而發莊嚴；不以行世法故而發莊嚴，為不行世法故而發莊嚴；不為隨世法故而發莊嚴，為轉世法故而發莊嚴。富樓那！是名菩薩摩訶薩真實精進。菩薩成就此第二法，則于阿耨多羅三藐三菩提不退轉。」爾時世尊欲明瞭此義而說偈言：

「菩薩求深法，　　常勤發精進，　思量其義理，　　不隨於音聲。　菩薩不隨言，　　知皆是虛誑，　知諸法空故，　　但求于善語。　若於千萬億，　　無量諸劫數，　晝夜常行坐，　　加心行苦行。　于所未聞經

【現代漢語翻譯】現代漢語譯本：佛陀說：『富樓那（Purna，佛陀的弟子）！像這樣不叫做真實的精進。如果菩薩在一劫或少於一劫的時間裡修行清凈的戒律，進行苦行和難行，具足頭陀行（dhuta，一種苦行），隨著所緣的事物深深地生起慾望，卻遠離諸法的實相，像這樣不叫做真實的精進。』富樓那對佛說：『世尊！什麼是菩薩真實的精進？是諸佛所讚歎，世俗的智者不會譏嫌的。』佛告訴富樓那：『菩薩對於從未聽聞過的甚深空法，沒有絲毫表相，與第一義諦（paramartha，最高的真理）相合的甚深經典，不違背也不牴觸，明瞭其中的意義，勤奮地發起精進心而不退縮，聽受讀誦，為他人解說，這叫做菩薩真實的精進。也就是說，聽聞甚深經典，通達其中的意義，不違背也不牴觸，這樣的精進是諸佛所讚歎的，世間的智者不能夠責難的。所以，富樓那！菩薩應當發起這樣的莊嚴誓願：世間的眾生不能夠到達底部的，我應當在這裡窮盡其底。世間的眾生所會沉沒的地方，我不應當在這裡沉沒。世間的眾生所會畏懼的地方，我不應當在這裡感到恐懼。為什麼呢？我所發的莊嚴誓願不與世俗相合，是爲了遠離世俗的法而發莊嚴誓願；不是爲了行世俗的法而發莊嚴誓願，是爲了不行世俗的法而發莊嚴誓願；不是爲了隨順世俗的法而發莊嚴誓願，是爲了轉變世俗的法而發莊嚴誓願。富樓那！這叫做菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）真實的精進。菩薩成就這第二種法，那麼對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）就不會退轉。』這時，世尊爲了闡明這個道理，說了偈頌：『菩薩尋求甚深法，常常勤奮地發起精進，思量其中的義理，不隨順於音聲。菩薩不隨順言語，知道一切都是虛妄的，知道諸法是空性的，只求善妙的語言。如果在千萬億，無量無數的劫數中，白天黑夜常常行走坐臥，用心進行苦行。對於從未聽聞的經典

【English Translation】 English version: The Buddha said, 'Purna! Such is not called true diligence. If a Bodhisattva practices pure precepts for one kalpa or less than one kalpa, engages in ascetic practices and difficult practices, fulfills the dhuta (ascetic practices), deeply generates desire for the objects of perception, yet is separated from the true nature of all dharmas, such is not called true diligence.' Purna said to the Buddha, 'World Honored One! What is the true diligence of a Bodhisattva? It is praised by all Buddhas and not criticized by worldly wise people.' The Buddha told Purna, 'A Bodhisattva, regarding the profound emptiness of dharmas that have never been heard, which have no subtle appearance and are in accordance with the supreme truth (paramartha), should not contradict or oppose such profound scriptures, understand their meaning clearly, diligently generate a mind of diligence without retreating, listen, receive, recite, and explain them to others. This is called the true diligence of a Bodhisattva. That is, hearing profound scriptures, understanding their meaning without contradiction or opposition, such diligence is praised by all Buddhas and cannot be criticized by worldly wise people. Therefore, Purna! A Bodhisattva should make such a solemn vow: What worldly beings cannot reach the bottom of, I shall exhaust its bottom. Where worldly beings would sink, I should not sink there. Where worldly beings would fear, I should not be afraid there. Why? Because the solemn vow I make does not conform to the world, it is made to be separated from worldly dharmas; it is not made to practice worldly dharmas, it is made not to practice worldly dharmas; it is not made to follow worldly dharmas, it is made to transform worldly dharmas. Purna! This is called the true diligence of a Bodhisattva-Mahasattva. If a Bodhisattva achieves this second dharma, then he will not regress from anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, the World Honored One, in order to clarify this meaning, spoke in verses: 'A Bodhisattva seeks profound dharmas, constantly diligently generates diligence, contemplates their meaning, and does not follow the sound. A Bodhisattva does not follow words, knowing that all are false, knowing that all dharmas are empty, and only seeks good words. If for billions of kalpas, countless kalpas, day and night, one constantly walks, sits, and lies down, and diligently practices asceticism. Regarding scriptures that have never been heard.'

，　　不信非精進，　能得深義底，　　不名為懈怠。　如是精進者，　　諸佛所稱歎，　世間不得底，　　菩薩得其底，　世間所畏沒，　　菩薩不畏沒，　勤心常欲求，　　空寂真妙法。　空法中無畏，　　亦無有退沒，　住我相法相，　　故生怖畏沒。　散壞一切法，　　名為菩提道，　勤心發精進，　　疾成多聞海。

「複次富樓那！菩薩善知五陰、善知十二入、善知十八界、善知十二因緣，善知五陰十二入十八界十二因緣故，則能成就無依止智。得無依止智故，則於一切法不念不分別。以不念不分別為眾生說法，破一切見令拔身見。菩薩成就此第三法，則于阿耨多羅三藐三菩提不退轉。」爾時世尊以偈頌曰：

「菩薩知五陰，　　十二入皆空，　分別十八界，　　通達十二緣。　不隨於五陰，　　知身是虛誑，　于諸內外入，　　悉知其性空。　如是知諸法，　　知已為人說，　是故此菩薩，　　智慧轉高大。

「複次富樓那！菩薩摩訶薩如所結戒、如所說戒，善能隨學無所缺犯。何等是菩薩學戒？學一切法是菩薩學戒。何以故？富樓那！菩薩學一切法得一切法智，以是法智得無分別慧，以是無分別慧能知一切事。云何知一切事？菩薩悉知一切內事、一切外事

【現代漢語翻譯】現代漢語譯本不相信（佛法）卻不精進，不能領悟深奧的道理，這不叫做懈怠。像這樣精進的人，是諸佛所稱讚的，世間人無法達到的境界，菩薩能夠達到。世間人所畏懼的沉淪，菩薩不會畏懼沉淪，他們勤勉地追求空寂的真妙之法。在空性之法中沒有恐懼，也沒有退轉和沉淪，執著于『我』相和『法』相，才會產生恐懼和沉淪。破除一切執著，這叫做菩提之道，勤勉發奮精進，就能迅速成就廣博的智慧。

『再者，富樓那（Purna，佛陀弟子名）！菩薩善於瞭解五陰（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）、善於瞭解十二入（Dvadasha-ayatana，感官與對像相互作用的十二種途徑：眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）、善於瞭解十八界（Ashtadasha-dhatu，包括六根、六塵和六識的十八種要素）、善於瞭解十二因緣（Dvadasanga-pratitya-samutpada，生命輪迴的十二個環節）。因為善於瞭解五陰、十二入、十八界、十二因緣，就能成就無所依止的智慧。得到無所依止的智慧，就能對一切法不執著、不分別。以不執著、不分別的心為眾生說法，破除一切見解，使他們擺脫身見。菩薩成就這第三種法，就不會在證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路上退轉。』這時，世尊以偈頌說道：『菩薩瞭解五陰，十二入皆是空性，分別十八界，通達十二因緣。不執著於五陰，知道身體是虛幻的，對於內外諸入，都瞭解其本性是空。像這樣瞭解諸法，瞭解之後為他人宣說，因此這位菩薩的智慧會越來越高大。』

『再者，富樓那！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）如所受持的戒律、如所宣說的戒律，善於隨順學習，沒有絲毫違犯。什麼是菩薩所學的戒律？學習一切法就是菩薩所學的戒律。為什麼呢？富樓那！菩薩學習一切法，就能得到一切法智，憑藉這種法智得到無分別的智慧，憑藉這種無分別的智慧就能瞭解一切事物。如何瞭解一切事物呢？菩薩完全瞭解一切內在的事物、一切外在的事物。

【English Translation】 English version Disbelief without diligence, cannot grasp profound meanings, this is not called laziness. Such diligence is praised by all Buddhas, a state unattainable by the world, but attainable by Bodhisattvas. What the world fears as sinking, Bodhisattvas do not fear sinking, they diligently seek the true and wonderful Dharma of emptiness. In the Dharma of emptiness, there is no fear, nor is there regression or sinking. Attachment to the 'self' and 'Dharma' aspects causes fear and sinking. Breaking down all attachments is called the path to Bodhi. Diligently striving forward, one can quickly achieve vast wisdom.

'Furthermore, Purna! A Bodhisattva is skilled in understanding the five skandhas (Panca-skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness), skilled in understanding the twelve ayatanas (Dvadasha-ayatana, the twelve sense bases: the six sense organs and their six corresponding objects), skilled in understanding the eighteen dhatus (Ashtadasha-dhatu, the eighteen elements: the six sense organs, their six objects, and the six consciousnesses), and skilled in understanding the twelve nidanas (Dvadasanga-pratitya-samutpada, the twelve links of dependent origination). Because of this skill in understanding the five skandhas, twelve ayatanas, eighteen dhatus, and twelve nidanas, one can achieve wisdom without reliance. Having attained wisdom without reliance, one does not cling to or discriminate against any Dharma. With a mind free from clinging and discrimination, one teaches the Dharma to sentient beings, breaking down all views and liberating them from the view of self. A Bodhisattva who achieves this third Dharma will not regress on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, the World Honored One spoke in verse: 'A Bodhisattva understands the five skandhas, the twelve ayatanas are all empty, distinguishes the eighteen dhatus, and comprehends the twelve nidanas. Not clinging to the five skandhas, knowing the body is illusory, understanding the nature of emptiness in all internal and external ayatanas. Understanding all Dharmas in this way, and then explaining them to others, therefore, this Bodhisattva's wisdom grows ever greater.'

'Furthermore, Purna! A Bodhisattva-mahasattva (great Bodhisattva), as they have taken vows and as they have proclaimed vows, is skilled in following and learning without any transgression. What are the precepts that a Bodhisattva learns? Learning all Dharmas is the precept that a Bodhisattva learns. Why is that? Purna! A Bodhisattva who learns all Dharmas obtains the wisdom of all Dharmas. With this wisdom of all Dharmas, one obtains non-discriminating wisdom. With this non-discriminating wisdom, one can understand all things. How does one understand all things? A Bodhisattva fully understands all internal things and all external things.'

、一切內外事。富樓那！何故名內？內名凡所有受可貪著處，謂是內身從十二因緣生，是中但有世俗假名，所謂此眼此耳此鼻此舌此身此意。富樓那！是名為內。是法凡夫所貪著故，名之為內。作是言：『我當得如是眼、不作如是眼，得如是耳鼻舌身意、不作如是耳鼻舌身意。』是中但以所起業緣有果報生，是故名內。其中差別凡夫貪著，謂是眼是耳身鼻舌意，皆名為內。複次富樓那！內名為二。此事虛誑，諸凡夫人貪著受取而生諍訟。富樓那！如來於此，從本已來如實知之而不貪著。云何如來如實知之而不貪著？如來於此法中不作歸。誰不作歸？謂是愛結。此眼不作歸、離眼不作歸，耳鼻舌身意不作歸、離意不作歸。何以故？富樓那！如來於法不得內、不得外，是故如來於此法中不作歸。如來是實語者，作是言：『比丘！眼非汝等，亦非他人。何以故？本體不可得故。何法是眼？是眼屬誰？何法是耳鼻舌身意？是意屬誰？何以故？本體不可得故。』富樓那！眼者今當推撿，耳鼻舌身意今當推撿，於法無所貪受。何以故？若有受法則生苦惱，苦惱生故則無有樂。是故富樓那！於法有受皆受苦惱，若受苦惱則不離苦。富樓那！是名推撿眼、推撿耳鼻舌身意，無有入處。何以故？富樓那！若有入處則有出處。是故如來於經

【現代漢語翻譯】現代漢語譯本：「富樓那！一切內外的事物，為什麼稱為『內』呢？『內』指的是所有可以產生貪著的地方，也就是指由十二因緣產生的這個身體。其中只有世俗的假名，例如所謂的『眼』、『耳』、『鼻』、『舌』、『身』、『意』。富樓那！這被稱為『內』。因為凡夫對這些法產生貪著，所以稱為『內』。他們會這樣想：『我應該得到這樣的眼睛，不應該得到那樣的眼睛；應該得到這樣的耳、鼻、舌、身、意，不應該得到那樣的耳、鼻、舌、身、意。』這裡只是因為所造的業緣而產生果報，所以稱為『內』。凡夫對其中的差別產生貪著，認為這是眼睛、這是耳朵、這是身體、這是鼻子、這是舌頭、這是意念，這些都被稱為『內』。再者，富樓那！『內』這個概念是二元的。這些都是虛妄不實的，凡夫因為貪著而接受並因此產生爭論。富樓那！如來對於這些，從一開始就如實地瞭解它們，而不產生貪著。如來是如何如實瞭解而不貪著的呢？如來對於這些法不執著于歸屬。誰不執著于歸屬呢？就是愛結（tanha-samyojana）。對於這個眼睛不執著于歸屬，對於離開眼睛也不執著于歸屬；對於耳、鼻、舌、身、意不執著于歸屬，對於離開意念也不執著于歸屬。為什麼呢？富樓那！如來對於法既不認為是『內』，也不認為是『外』，所以如來對於這些法不執著于歸屬。如來是說真話的人，他會這樣說：『比丘們！眼睛不是你們的，也不是其他人的。為什麼呢？因為它的本體是不可得的。什麼法是眼睛？這個眼睛屬於誰？什麼法是耳朵、鼻子、舌頭、身體、意念？這個意念屬於誰？為什麼呢？因為它們的本體是不可得的。』富樓那！現在應當推究眼睛，應當推究耳朵、鼻子、舌頭、身體、意念，對於法不應有所貪受。為什麼呢？如果有所接受，就會產生苦惱；因為苦惱產生，就不會有快樂。所以，富樓那！對於法有所接受，都會承受苦惱；如果承受苦惱，就無法脫離苦。富樓那！這就是推究眼睛、推究耳朵、鼻子、舌頭、身體、意念，沒有進入之處。為什麼呢？富樓那！如果有進入之處，就會有出去之處。所以如來在經中說：

【English Translation】 English version: 『Purna, why is everything internal and external called 『internal』? 『Internal』 refers to all places where attachment can arise, namely the body that arises from the twelve links of dependent origination. Within it, there are only conventional names, such as 『eye,』『ear,』『nose,』『tongue,』『body,』 and 『mind.』 Purna, this is called 『internal.』 Because ordinary people are attached to these dharmas, they are called 『internal.』 They think, 『I should have such an eye, not such an eye; I should have such an ear, nose, tongue, body, and mind, not such an ear, nose, tongue, body, and mind.』 Here, it is only due to the karmic conditions that results arise, hence it is called 『internal.』 Ordinary people are attached to the differences within them, thinking, 『This is the eye, this is the ear, this is the body, this is the nose, this is the tongue, this is the mind,』 all of which are called 『internal.』 Furthermore, Purna, the concept of 『internal』 is dualistic. These are all false and unreal, and ordinary people, due to their attachment, accept them and thus give rise to disputes. Purna, the Tathagata, from the beginning, has truly understood these things without attachment. How does the Tathagata truly understand without attachment? The Tathagata does not take refuge in these dharmas. Who does not take refuge? It is the bond of craving (tanha-samyojana). There is no taking refuge in this eye, nor in the absence of the eye; there is no taking refuge in the ear, nose, tongue, body, and mind, nor in the absence of the mind. Why is that? Purna, the Tathagata does not consider dharma to be 『internal』 or 『external,』 therefore the Tathagata does not take refuge in these dharmas. The Tathagata is a speaker of truth, and he says, 『Monks, the eye is not yours, nor is it anyone else』s. Why is that? Because its essence is unattainable. What dharma is the eye? To whom does this eye belong? What dharma is the ear, nose, tongue, body, and mind? To whom does this mind belong? Why is that? Because their essence is unattainable.』 Purna, now one should investigate the eye, one should investigate the ear, nose, tongue, body, and mind, and one should not be attached to dharmas. Why is that? If there is acceptance, suffering will arise; because suffering arises, there will be no happiness. Therefore, Purna, if there is acceptance of dharmas, one will endure suffering; if one endures suffering, one cannot be free from suffering. Purna, this is called investigating the eye, investigating the ear, nose, tongue, body, and mind, and there is no place to enter. Why is that? Purna, if there is a place to enter, there will be a place to exit. Therefore, the Tathagata says in the sutras:

中說，眼是空無我無我所。本性自爾。耳鼻舌身意是空、無我、無我所，本性自爾。是性無性，如是無性無作無壞。富樓那！如是法性，若諸佛生、若佛不生，是性常住。如來於諸法生知是不生，是故如來是實語者。作是言：『若有佛生、若佛不生，是性常住。』富樓那！云何名無生？云何名無生智？富樓那！諸法平等名為無生，道名無生智。苦盡名無生，道名無生智。是名如來說有二諦，謂世諦、第一義諦。富樓那！如來所說苦相，即是說無相。云何名苦相？謂是無為相，無為即是無相。智者知無為是無相。富樓那！智者云何知無為是無相？謂知無為法空、知是寂滅、知是歸處、知第一利、知無熱惱。智者如是知無為，於是智中亦不生相。富樓那！智者離諸相得第一義利，無作無壞。富樓那！若人有作即是壞，若無作則無壞。無壞相是空，無壞相是無相，無壞相是無愿。富樓那！空法無有人作，無有人壞，無相無愿無有人作、無有人壞。富樓那！是名諸佛阿耨多羅三藐三菩提不壞相。何等是諸佛阿耨多羅三藐三菩提？謂諸如來所不得是。」

富樓那白佛言：「世尊！何等法是諸如來所不得？」

佛言：「富樓那！一切法是諸如來所不得。」

「世尊！以是故一切法是諸佛菩提耶？」

佛言

{ "translations": [ "現代漢語譯本", "經中說，眼睛是空、無我、無我所（沒有屬於我的東西），其本性本來如此。耳朵、鼻子、舌頭、身體、意識也是空、無我、無我所，其本性本來如此。這種性質是無性的，像這樣無性、無作、無壞。富樓那（佛陀弟子名）！這樣的法性，無論諸佛出現還是不出現，這種性質都是常住的。如來（佛陀的自稱）對於諸法的生起知道它是不生起的，所以如來說的是真實的話。說：『無論有佛出現還是沒有佛出現，這種性質都是常住的。』富樓那！什麼叫做無生？什麼叫做無生智？富樓那！諸法平等叫做無生，道叫做無生智。苦的止息叫做無生，道叫做無生智。這叫做如來說的二諦，即世俗諦和第一義諦。富樓那！如來說的苦相，就是說無相。什麼叫做苦相？就是說無為相，無為就是無相。智者知道無為是無相。富樓那！智者如何知道無為是無相？就是知道無為法是空、知道它是寂滅、知道它是歸宿、知道它是第一利益、知道它是沒有熱惱的。智者這樣知道無為，在這種智慧中也不生起任何相。富樓那！智者遠離各種相，得到第一義的利益，無作無壞。富樓那！如果有人為造作，那就是壞，如果沒有造作，那就沒有壞。無壞相是空，無壞相是無相，無壞相是無愿。富樓那！空法沒有人造作，沒有人破壞，無相、無愿沒有人造作、沒有人破壞。富樓那！這叫做諸佛阿耨多羅三藐三菩提（無上正等正覺）的不壞相。什麼是諸佛的阿耨多羅三藐三菩提？就是諸如來所不能得到的。」， "", "富樓那對佛說：『世尊！什麼法是諸如來所不能得到的？』", "", "佛說：『富樓那！一切法都是諸如來所不能得到的。』", "", "『世尊！因此一切法都是諸佛的菩提（覺悟）嗎？』", "", "佛說" ], "english_translations": [ "English version", "It is said that the eye is empty, without self, and without anything belonging to self. Its nature is inherently so. The ear, nose, tongue, body, and mind are also empty, without self, and without anything belonging to self, their nature is inherently so. This nature is without nature, thus it is without nature, without action, and without destruction. Purna (name of a Buddha's disciple)! Such is the nature of Dharma, whether Buddhas arise or do not arise, this nature is constant. The Tathagata (self-reference of the Buddha) knows that the arising of all dharmas is non-arising, therefore the Tathagata speaks truthfully. It is said: 'Whether a Buddha arises or does not arise, this nature is constant.' Purna! What is called non-arising? What is called the wisdom of non-arising? Purna! The equality of all dharmas is called non-arising, the path is called the wisdom of non-arising. The cessation of suffering is called non-arising, the path is called the wisdom of non-arising. This is what the Tathagata calls the two truths, namely the conventional truth and the ultimate truth. Purna! The suffering aspect that the Tathagata speaks of is the same as speaking of no aspect. What is called the suffering aspect? It is called the aspect of non-action, non-action is no aspect. The wise know that non-action is no aspect. Purna! How do the wise know that non-action is no aspect? It is to know that the dharma of non-action is empty, to know that it is tranquility, to know that it is the destination, to know that it is the first benefit, to know that it is without affliction. The wise know non-action in this way, and in this wisdom, no aspect arises. Purna! The wise, by being free from all aspects, attain the benefit of the ultimate truth, without action and without destruction. Purna! If one acts, it is destruction, if there is no action, then there is no destruction. The aspect of no destruction is emptiness, the aspect of no destruction is no aspect, the aspect of no destruction is no wish. Purna! The dharma of emptiness is not made by anyone, not destroyed by anyone, no aspect, no wish is not made by anyone, not destroyed by anyone. Purna! This is called the indestructible aspect of the Anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas. What is the Anuttara-samyak-sambodhi of all Buddhas? It is what all Tathagatas cannot attain.", "", "Purna said to the Buddha: 'World Honored One! What dharma is it that all Tathagatas cannot attain?'", "", "The Buddha said: 'Purna! All dharmas are what all Tathagatas cannot attain.'", "", "'World Honored One! Therefore, are all dharmas the Bodhi (enlightenment) of all Buddhas?'", "", "The Buddha said" ] }

：「如是。富樓那！一切法是諸佛菩提，而是菩提不名一切法。言一切法是諸佛菩提者，但是世俗假名言而說，不精進者難解難知。所以者何？不精進者不能修習諸法平等，若不平等則與佛諍。富樓那！何人不能修行平等？富樓那！一切世間行不平等，諸佛菩提是中無等亦無不等。富樓那，我以是道得阿耨多羅三藐三菩提。以是因緣，我經中說一切諸法于正位中皆入必定，是名必定入菩提門。是故富樓那！一切法皆是菩提。」

爾時富樓那白佛言：「希有世尊！是諸佛阿耨多羅三藐三菩提，亦定亦不定、亦入文字亦不入文字、亦入語言亦不入語言。何以故？世尊！我今從佛聞說是經，于諸法中普得決定光明。世尊！我今如是于諸法中得決定光明，於一事中知一切事，知一切事中知一事。」

爾時佛贊富樓那言：「善哉善哉！富樓那！汝能如是疾入諸佛一切法利，當知汝已曾於過去世，供養諸佛、種諸善根、親近咨問。富樓那！我念過去於此土地虛空分中，汝已曾於六萬八千諸佛所得聞是經。以是善根功德因緣，汝于諸法普得決定光明。」

「世尊！若我已於若千佛所得聞是經，我何故乃不以一念發阿耨多羅三藐三菩提？」

佛告富樓那：「我念過去世，汝曾一劫發阿耨多羅三藐三菩提心，不

【現代漢語翻譯】現代漢語譯本：『是的，富樓那！一切法都是諸佛的菩提（覺悟），但菩提本身不被稱為一切法。說一切法是諸佛菩提，這只是世俗的假名言說，不精進的人難以理解和知曉。為什麼呢？因為不精進的人不能修習諸法的平等性，如果不能平等，就會與佛產生爭執。富樓那！什麼人不能修行平等呢？富樓那！一切世間眾生的行為都不平等，而諸佛的菩提之中既沒有平等也沒有不平等。富樓那，我正是通過這條道路證得了阿耨多羅三藐三菩提（無上正等正覺）。因為這個因緣，我在經中說一切諸法在正位中都必定會進入，這被稱為必定進入菩提之門。所以，富樓那！一切法都是菩提。』當時，富樓那對佛說：『稀有啊，世尊！這諸佛的阿耨多羅三藐三菩提，既是確定的也是不確定的，既能用文字表達也能不用文字表達，既能用語言表達也能不用語言表達。為什麼呢？世尊！我現在從佛這裡聽聞這部經，在一切法中普遍獲得了決定的光明。世尊！我現在這樣在一切法中獲得決定的光明，在一件事中知道一切事，在一切事中知道一件事。』當時，佛讚歎富樓那說：『善哉善哉！富樓那！你能夠如此迅速地進入諸佛一切法的利益，應當知道你過去世已經供養過諸佛，種下各種善根，親近並請教過他們。富樓那！我記得過去在這片土地的虛空之中，你已經從六萬八千位諸佛那裡聽聞過這部經。因為這些善根功德的因緣，你才在一切法中普遍獲得了決定的光明。』『世尊！如果我已經在那麼多佛那裡聽聞過這部經，我為什麼沒有在一念之間就發起阿耨多羅三藐三菩提心呢？』佛告訴富樓那：『我記得過去世，你曾經在一個劫的時間裡發起了阿耨多羅三藐三菩提心，但你沒有堅持下去。』

【English Translation】 English version: 'So it is, Purna! All dharmas are the Bodhi (enlightenment) of all Buddhas, yet Bodhi itself is not called all dharmas. To say that all dharmas are the Bodhi of all Buddhas is merely a conventional expression of the world, and it is difficult for those who are not diligent to understand and know. Why is that? Because those who are not diligent cannot cultivate the equality of all dharmas, and if they are not equal, they will contend with the Buddha. Purna! Who cannot cultivate equality? Purna! All worldly beings act unequally, while the Bodhi of all Buddhas is neither equal nor unequal. Purna, it is through this path that I attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because of this cause, I say in the scriptures that all dharmas, in their proper place, will certainly enter, and this is called the gate of certain entry into Bodhi. Therefore, Purna! All dharmas are Bodhi.' At that time, Purna said to the Buddha, 'Rare indeed, World Honored One! This Anuttara-samyak-sambodhi of all Buddhas is both definite and indefinite, both entering into words and not entering into words, both entering into language and not entering into language. Why is that? World Honored One! Now that I have heard this sutra from the Buddha, I have universally obtained the light of certainty in all dharmas. World Honored One! Now that I have obtained the light of certainty in all dharmas, I know all things in one thing, and I know one thing in all things.' At that time, the Buddha praised Purna, saying, 'Excellent, excellent! Purna! You are able to enter so quickly into the benefits of all the dharmas of all Buddhas. You should know that in past lives you have already made offerings to all Buddhas, planted various good roots, and approached them for consultation. Purna! I remember that in the past, in the space of this land, you have already heard this sutra from sixty-eight thousand Buddhas. Because of these good roots and meritorious causes, you have universally obtained the light of certainty in all dharmas.' 'World Honored One! If I have already heard this sutra from so many Buddhas, why have I not generated the mind of Anuttara-samyak-sambodhi in a single thought?' The Buddha told Purna, 'I remember that in a past life, you once generated the mind of Anuttara-samyak-sambodhi for a kalpa (eon), but you did not persevere.'

雜余心而還退失。以是福德因緣，我今說汝于諸法師為最第一。」

富樓那白佛言：「世尊！我本作何罪障，於一劫中發阿耨多羅三藐三菩提心而還退失？」

佛言：「富樓那！隨逐依止惡知識故，又不能廣流佈法故，汝于阿耨多羅三藐三菩提心而還退失。富樓那！有四法退失阿耨多羅三藐三菩提，成聲聞乘。何等四？菩薩親近惡知識故，能于善根增惡遠離，作是言：『何用如是發菩提心？生死長遠苦惱無量，往來五道，值無難難、值諸佛難、凈信復難、雖得值佛出家復難。汝今得值無難，勿復還失。汝于諸佛未受阿耨多羅三藐三菩提記，善根未定、不得涅槃、輪轉五道。』是人聞說是已心則退沒，于菩提道懈怠不樂。富樓那！菩薩有是初法，退失菩提成聲聞乘。複次富樓那！菩薩不聞應菩薩經，謂菩薩藏經、發菩薩心經、攝菩薩事經、應六波羅蜜經。以不聞故不如說行、不如說學，是人不知菩薩何法應親近、何法應遠離、何法應受、何法不應受、何法是菩薩法、何法是聲聞法。如是不知不分別故，應親近法而不親近、不應親近法而反親近。是人應親近法而不親近、不應親近法而親近故，則便退失諸佛菩提，心弱懈厭廢捨本愿。富樓那！菩薩有此二法，退失菩提成聲聞乘。複次富樓那！菩薩計得諸法、貪

【現代漢語翻譯】現代漢語譯本：因為雜亂的心思而退失。因為這個福德因緣，我現在說你在所有法師中是最第一的。富樓那（Purna，佛陀的十大弟子之一，以說法第一著稱）對佛說：『世尊！我過去造了什麼罪障，以至於在一個劫（kalpa，佛教的時間單位，指非常長的時間）中發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺，即成佛的覺悟）卻又退失了呢？』佛說：『富樓那！因為你隨順依止惡知識（kalyanamitra，指引導修行的人，此處指不好的引導者），又不能廣泛流佈佛法，所以你才退失了阿耨多羅三藐三菩提心。富樓那！有四種法會使人退失阿耨多羅三藐三菩提，轉而成聲聞乘（sravaka-yana，指追求自我解脫的修行方式）。是哪四種呢？菩薩（bodhisattva，指發願成佛的修行者）親近惡知識，因此增長惡念而遠離善根，他們會說：『何必發菩提心呢？生死輪迴漫長而苦惱無量，在五道（gati，指眾生輪迴的六個去處，此處省略阿修羅道）中往來，遇到無難（指修行上的障礙）很難，遇到諸佛很難，生起清凈的信心也很難，即使遇到佛出家修行也很難。你現在遇到了沒有障礙的情況，不要再失去它。你還沒有在諸佛那裡得到阿耨多羅三藐三菩提的授記，善根還不確定，不能得到涅槃（nirvana，指解脫生死輪迴的境界），還要在五道中輪轉。』這個人聽了這些話，心就退縮了，對菩提道懈怠不樂。富樓那！菩薩有這第一種法，會退失菩提心而成為聲聞乘。其次，富樓那！菩薩不聽聞應聽的菩薩經典，比如菩薩藏經、發菩薩心經、攝菩薩事經、應六波羅蜜（paramita，指菩薩修行的六種方法，即佈施、持戒、忍辱、精進、禪定、智慧）經。因為不聽聞，所以不能如經中所說的那樣修行，不能如經中所說的那樣學習。這個人不知道菩薩應該親近什麼法，應該遠離什麼法，應該接受什麼法，不應該接受什麼法，什麼是菩薩法，什麼是聲聞法。因為這樣不知道、不分別，所以應該親近的法反而不親近，不應該親近的法反而親近。這個人因為應該親近的法而不親近，不應該親近的法反而親近，就會退失諸佛的菩提心，心力軟弱，懈怠厭倦，放棄本來的願望。富樓那！菩薩有這第二種法，會退失菩提心而成為聲聞乘。再次，富樓那！菩薩認為自己已經得到了諸法，貪著于所得到的功德，

【English Translation】 English version: Because of a distracted mind, one retreats and loses progress. Due to this meritorious cause and condition, I now declare you to be the foremost among all Dharma teachers. Purna (one of the Buddha's ten great disciples, known for his eloquence in teaching) said to the Buddha, 'World Honored One! What past misdeeds did I commit that, in the course of one kalpa (an extremely long period of time in Buddhist cosmology), I generated the aspiration for anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood) but then retreated from it?' The Buddha said, 'Purna! It is because you followed and relied on bad spiritual friends (kalyanamitra, referring to those who lead one astray), and also because you were unable to widely propagate the Dharma, that you retreated from the aspiration for anuttara-samyak-sambodhi. Purna! There are four things that cause one to retreat from anuttara-samyak-sambodhi and instead become a sravaka (a follower of the Hinayana path, seeking personal liberation). What are these four? A bodhisattva (one who aspires to Buddhahood) associates with bad spiritual friends, thereby increasing evil and distancing themselves from good roots. They say, 「Why bother generating the aspiration for enlightenment? The cycle of birth and death is long and filled with immeasurable suffering. Wandering through the five realms (gati, referring to the six realms of existence, excluding the Asura realm here), encountering difficulties is difficult, encountering Buddhas is difficult, generating pure faith is difficult, and even if one encounters a Buddha, renouncing the world is difficult. You have now encountered a situation without difficulties, do not lose it again. You have not yet received the prediction of anuttara-samyak-sambodhi from the Buddhas, your good roots are not yet firm, you cannot attain nirvana (the state of liberation from the cycle of birth and death), and you will continue to transmigrate through the five realms.」 Upon hearing this, the person's mind retreats, and they become lazy and disinclined towards the path of enlightenment. Purna! This is the first thing that causes a bodhisattva to retreat from the aspiration for enlightenment and become a sravaka. Furthermore, Purna! A bodhisattva does not hear the sutras that a bodhisattva should hear, such as the Bodhisattva Pitaka Sutra, the Sutra on Generating the Bodhisattva Mind, the Sutra on Embracing Bodhisattva Practices, and the Sutra on the Six Paramitas (perfections, i.e., generosity, morality, patience, diligence, meditation, and wisdom). Because they do not hear these, they do not practice as taught in the sutras, and they do not learn as taught in the sutras. This person does not know what practices a bodhisattva should associate with, what practices they should distance themselves from, what practices they should accept, what practices they should not accept, what is the bodhisattva path, and what is the sravaka path. Because they do not know and do not discriminate in this way, they do not associate with the practices they should associate with, and they associate with the practices they should not associate with. Because this person does not associate with the practices they should associate with, and associates with the practices they should not associate with, they retreat from the enlightenment of all Buddhas, their minds become weak, they become lazy and weary, and they abandon their original vows. Purna! This is the second thing that causes a bodhisattva to retreat from the aspiration for enlightenment and become a sravaka. Furthermore, Purna! A bodhisattva believes they have attained all dharmas, and they become attached to the merits they have gained,

著吾我，行於邪見、墮在邊見，沒在惡邪難可拔出。得聞深經，應第一義、無有微相，違逆不信、不能通達，起破法罪。以是因緣，生在難處不得值佛、不得聞法、不值諸佛所教化法、不得善知識。是人不見佛故不聞法，不聞法故不值諸佛所教導法，不值諸佛所教導法故不得善知識，不得善知識故失無難處生在難處，在難處故離善知識遇惡知識，與惡知識共從事故忘失本念，是人失本念故舍菩薩心，舍菩薩乘而便退轉，永失菩提念，但行生死法，不能修習大乘行法。富樓那！菩薩有此第三法，退失菩提成聲聞乘。複次富樓那！菩薩得聞如是等經，不能深心教化他人，其心退沒但樂獨行，慳吝惜法心不欲說，不能以法廣攝人眾。以是不善根因緣故失智慧念。失智慧念已，不共他人讀誦經法。不能以法與他共同，是人轉身失菩薩心忘菩薩念。富樓那！菩薩有此第四法，退失菩提成聲聞乘。」爾時世尊欲明瞭此事而說偈言：

「親近惡知識，　　懈怠於菩提，　以是因緣故，　　失上菩提心。　深生惡我見，　　墮在邊邪見，　而起破法罪，　　生在於難處。　生於難處已，　　則斷菩提心，　忘失本憶念，　　是故失菩提。　是人不得聞，　　生菩提心法，　是心若增長，　　能成於菩提。　得廣大妙

【現代漢語翻譯】現代漢語譯本：執著于『我』的觀念，行為偏離正道，陷入邊見，沉溺於邪惡的見解中難以自拔。即使聽聞甚深經典，明白第一義諦（ परमार्थसत्य, paramārthasatya，最高真理），其中沒有任何細微的表象，也會因為違逆不信而無法理解，從而犯下誹謗佛法的罪過。因為這樣的因緣，會出生在難以修行的地方，無法遇到佛陀，無法聽聞佛法，無法遇到諸佛所教化的法門，也無法遇到善知識。這樣的人因為見不到佛陀所以聽不到佛法，因為聽不到佛法所以無法遇到諸佛所教導的法門，因為無法遇到諸佛所教導的法門所以無法遇到善知識，因為無法遇到善知識所以失去了沒有障礙的修行環境，出生在充滿障礙的地方。在充滿障礙的地方，就會遠離善知識而遇到惡知識，與惡知識交往就會忘記最初的修行念頭。這樣的人因為失去了最初的修行念頭，就會捨棄菩薩心，捨棄菩薩乘而退轉，永遠失去對菩提（बोधि, bodhi，覺悟）的追求，只修行生死輪迴的法門，無法修習大乘的修行法門。富樓那（पूर्ण, pūrṇa，佛陀的弟子）！菩薩有這第三種情況，會退失菩提心而成就聲聞乘（श्रावकयान, śrāvakayāna，小乘）。再者，富樓那！菩薩聽聞這樣的經典，不能以深切的心去教化他人，內心退縮只想獨自修行，吝嗇佛法不願宣說，不能用佛法廣泛地攝受大眾。因為這種不善的根源，會失去智慧的念頭。失去智慧的念頭后，就不會與他人共同讀誦佛經。不能與他人分享佛法，這樣的人轉身就會失去菩薩心，忘記菩薩的修行念頭。富樓那！菩薩有這第四種情況，會退失菩提心而成就聲聞乘。」這時，世尊爲了闡明此事，說了偈語：『親近惡知識，懈怠於菩提，以是因緣故，失上菩提心。深生惡我見，墮在邊邪見，而起破法罪，生在於難處。生於難處已，則斷菩提心，忘失本憶念，是故失菩提。是人不得聞，生菩提心法，是心若增長，能成於菩提。得廣大妙

【English Translation】 English version: Clinging to the notion of 'self', acting on wrong views, falling into extreme views, and being submerged in evil views, one is difficult to extract. Even upon hearing profound scriptures, understanding the first principle (paramārthasatya, the highest truth), which has no subtle appearances, one will oppose and disbelieve, failing to comprehend, thus committing the sin of slandering the Dharma. Due to this cause, one will be born in difficult places, unable to encounter the Buddha, unable to hear the Dharma, unable to encounter the teachings of the Buddhas, and unable to encounter good teachers. Such a person, because they do not see the Buddha, does not hear the Dharma; because they do not hear the Dharma, they do not encounter the teachings of the Buddhas; because they do not encounter the teachings of the Buddhas, they do not encounter good teachers; because they do not encounter good teachers, they lose the unobstructed environment for practice and are born in difficult places. In difficult places, they will be separated from good teachers and encounter evil teachers. Associating with evil teachers will cause them to forget their original intention of practice. Such a person, because they have lost their original intention of practice, will abandon the Bodhisattva mind, abandon the Bodhisattva vehicle, and regress, forever losing the aspiration for Bodhi (bodhi, enlightenment), only practicing the Dharma of birth and death, unable to cultivate the practices of the Mahayana. Pūrṇa (pūrṇa, a disciple of the Buddha)! A Bodhisattva has this third condition, which will cause them to lose the Bodhi mind and achieve the Śrāvakayāna (śrāvakayāna, the Hearer Vehicle). Furthermore, Pūrṇa! A Bodhisattva, upon hearing such scriptures, is unable to deeply teach others, their mind retreats, desiring only to practice alone, being stingy with the Dharma and unwilling to speak, unable to widely gather people with the Dharma. Because of this unwholesome root cause, they will lose the thought of wisdom. Having lost the thought of wisdom, they will not read the scriptures with others. Unable to share the Dharma with others, such a person will turn around and lose the Bodhisattva mind, forgetting the Bodhisattva's intention of practice. Pūrṇa! A Bodhisattva has this fourth condition, which will cause them to lose the Bodhi mind and achieve the Śrāvakayāna. At that time, the World Honored One, wishing to clarify this matter, spoke in verse: 'Associating with evil teachers, being lazy in Bodhi, because of this cause, one loses the supreme Bodhi mind. Deeply generating the evil view of self, falling into extreme and wrong views, thus committing the sin of destroying the Dharma, being born in difficult places. Having been born in difficult places, one then cuts off the Bodhi mind, forgetting the original intention, therefore losing Bodhi. Such a person does not hear the Dharma that generates the Bodhi mind, if this mind grows, it can achieve Bodhi. Obtaining vast and wonderful

法，　　慳吝不欲說，　以是因緣故，　　退失於菩提。　求大乘菩薩，　　應知是四法，　若知此四法，　　菩提得以生。　是故應遠離，　　如此四惡法，　勤修行空法，　　得近善知識。　得如是經已，　　不應慳吝惜，　勤心為人說，　　從是生菩提。」

佛告富樓那：「菩薩成就四法，隨迴向菩提心不退失，隨迴向諸善根亦不退失。何等四？菩薩持戒清凈，憶念成就有念安慧，勤心精進而不懈退，成就多聞生慧。富樓那！菩薩有此四法，隨迴向菩提心不退失，隨迴向諸善根亦不退失。」爾時世尊欲明瞭此義而說偈言：

「菩薩具持戒，　　所憶念深遠，　勤心當精進，　　多聞莊嚴慧。　菩薩常親近，　　如是之四法，　隨心所起事，　　皆能得成就。　是故應常持，　　凈戒勤精進，　不斷憶念法，　　常勤求多聞。　持戒凈生處，　　憶念能凈智，　精進凈佛法，　　多聞生大慧。　是故諸菩薩，　　當學是上法，　學是上法已，　　當轉無上輪。

「複次富樓那！菩薩有四法，則能利益菩提。持戒則是利菩提法，忍辱則是利菩提法，精進則是利菩提法，多聞則是利菩提法。富樓那！是名四法利益菩提。」爾時世尊欲明瞭此義而說偈言：

「菩薩凈

【現代漢語翻譯】現代漢語譯本對於佛法，如果慳吝而不願宣說，因為這個緣故，就會退失菩提（覺悟）。追求大乘（Mahayana）的菩薩（Bodhisattva），應當知道這四種法，如果知道這四種法，菩提（覺悟）就可以產生。因此應當遠離，像這樣的四種惡法，勤奮修行空法，就能接近善知識（Kalyanamitra）。得到這樣的經典后，不應該慳吝吝惜，應該勤勉地為他人宣說，從這裡就能產生菩提（覺悟）。

佛陀告訴富樓那（Purna）說：『菩薩成就四種法，隨順迴向菩提心就不會退失，隨順迴向諸善根也不會退失。哪四種呢？菩薩持戒清凈，憶念成就，有念安慧，勤勉精進而不懈怠退縮，成就多聞而生智慧。富樓那！菩薩有這四種法，隨順迴向菩提心就不會退失，隨順迴向諸善根也不會退失。』這時，世尊爲了闡明這個道理，說了偈語：

『菩薩具足持戒，所憶念的深遠，勤勉應當精進，多聞莊嚴智慧。菩薩常常親近，像這樣的四種法，隨心所發起的事情，都能得到成就。因此應當常常持守，清凈的戒律，勤勉精進，不斷憶念佛法，常常勤求多聞。持戒使生處清凈，憶念能使智慧清凈，精進使佛法清凈，多聞產生大智慧。因此諸位菩薩，應當學習這殊勝的法，學習這殊勝的法后，應當轉動無上的法輪（Dharmacakra）。』

『再者，富樓那！菩薩有四種法，就能利益菩提（覺悟）。持戒就是利益菩提的法，忍辱就是利益菩提的法，精進就是利益菩提的法，多聞就是利益菩提的法。富樓那！這稱為四種法利益菩提。』這時，世尊爲了闡明這個道理，說了偈語：

【English Translation】 English version If one is stingy with the Dharma and unwilling to speak it, Because of this cause, one will regress from Bodhi (enlightenment). A Bodhisattva (enlightenment-being) who seeks the Mahayana (Great Vehicle), should know these four dharmas, If one knows these four dharmas, Bodhi (enlightenment) can arise. Therefore, one should stay away from these four evil dharmas, Diligently cultivate the emptiness dharma, and one can get close to a Kalyanamitra (spiritual friend). Having obtained such a sutra, one should not be stingy and miserly, One should diligently speak it for others, and from this, Bodhi (enlightenment) will arise.

The Buddha told Purna: 'A Bodhisattva who accomplishes four dharmas will not regress when directing their mind towards Bodhi, and will not regress when directing their roots of virtue. What are the four? A Bodhisattva upholds pure precepts, accomplishes mindfulness, has mindful wisdom, is diligent and energetic without laziness or regression, and accomplishes extensive learning and generates wisdom. Purna! A Bodhisattva who has these four dharmas will not regress when directing their mind towards Bodhi, and will not regress when directing their roots of virtue.' At this time, the World Honored One, wishing to clarify this meaning, spoke in verse:

'A Bodhisattva is complete in upholding precepts, what is remembered is profound, Diligence should be energetic, extensive learning adorns wisdom. A Bodhisattva always draws near, to these four dharmas, Whatever matters arise in the mind, all can be accomplished. Therefore, one should always uphold, pure precepts, be diligent and energetic, Constantly remember the Dharma, always diligently seek extensive learning. Upholding precepts purifies the place of birth, mindfulness purifies wisdom, Diligence purifies the Buddha Dharma, extensive learning generates great wisdom. Therefore, all Bodhisattvas, should learn these supreme dharmas, Having learned these supreme dharmas, one should turn the unsurpassed Dharma wheel (Dharmacakra).'

'Furthermore, Purna! A Bodhisattva who has four dharmas can benefit Bodhi (enlightenment). Upholding precepts is a dharma that benefits Bodhi, patience is a dharma that benefits Bodhi, diligence is a dharma that benefits Bodhi, and extensive learning is a dharma that benefits Bodhi. Purna! These are called the four dharmas that benefit Bodhi.' At this time, the World Honored One, wishing to clarify this meaning, spoke in verse:

持戒，　　利益於菩提，　精進及忍辱，　　多聞亦如是。　清凈持戒者，　　所愿皆得成，　戒凈多利益，　　菩提不為難。　菩薩行忍辱，　　身相智慧成，　是故當行忍，　　求佛相智慧。　精進亦復能，　　多利益菩提，　常行精進者，　　菩提則不難。　多聞亦能利，　　聞已得近法，　遠離於非法，　　菩提則不難。　四法是種子，　　從是生菩提，　是故諸菩薩，　　應近是利法。

「複次富樓那！菩薩摩訶薩成就四法，則得身色具足、財物具足、眷屬具足，終常不生諸惡難處，常值諸佛、諸佛所贊。何等四？菩薩行慈不瞋不惱一切眾生。富樓那！何謂菩薩行慈不瞋不惱一切眾生？菩薩行慈，于諸眾生起我救慈，見諸眾生身苦心苦，當作是念：『我當勤行精進度是眾生。于生死苦是諸眾生，我應與樂、我應拔濟離生死苦。』于諸眾生應發是心，發是心已勤行精進，修習六波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧。富樓那！菩薩因般若波羅蜜，得具足六波羅蜜。何等為菩薩般若波羅蜜？菩薩云何因般若波羅蜜勤發精進？富樓那！菩薩作是思量：『何法名我？何法名我所？』如是思量時，不見法是我、不見法是我所。作是念：『作是念已，於此法中無我法、無我所法。

【現代漢語翻譯】現代漢語譯本持戒（遵守戒律），利益於菩提（覺悟），精進（努力修行）及忍辱（忍耐），多聞（廣博學習）也是如此。清凈持戒的人，所愿都能成就，戒律清凈多有利益，菩提（覺悟）不難達到。菩薩修行忍辱，身相（外貌）和智慧都能成就，因此應當修行忍辱，以求得佛的相好和智慧。精進也能帶來，許多利益於菩提（覺悟），常行精進的人，菩提（覺悟）則不難達到。多聞也能帶來利益，聽聞后能接近佛法，遠離不符合佛法的行為，菩提（覺悟）則不難達到。這四種法是種子，由此能生出菩提（覺悟），因此各位菩薩，應當親近這些有益的法。

『再者，富樓那（佛陀弟子名）！菩薩摩訶薩（大菩薩）成就四種法，就能得到身色具足、財物具足、眷屬具足，最終不會生於各種惡劣的境地，常能遇到諸佛，並受到諸佛的讚歎。是哪四種呢？菩薩行慈（慈愛），不嗔恨、不惱害一切眾生。富樓那！什麼是菩薩行慈，不嗔恨、不惱害一切眾生呢？菩薩行慈，對於一切眾生生起『我要救度他們』的慈悲心，見到眾生身受痛苦、心受痛苦，就應當這樣想：『我應當勤奮修行，努力度脫這些眾生。對於在生死苦海中的這些眾生，我應當給予他們快樂，我應當救拔他們脫離生死之苦。』對於一切眾生應當生起這樣的心，生起這樣的心后，勤奮修行，修習六波羅蜜（六種到達彼岸的方法）：佈施（給予）、持戒（遵守戒律）、忍辱（忍耐）、精進（努力修行）、禪定（冥想）、智慧。富樓那！菩薩因為般若波羅蜜（智慧的到達彼岸），才能具足六波羅蜜。什麼是菩薩的般若波羅蜜呢？菩薩如何因為般若波羅蜜而勤奮修行呢？富樓那！菩薩這樣思量：『什麼法叫做我？什麼法叫做我所（我擁有的）？』這樣思量時，不見有法是我，不見有法是我所。這樣想：『這樣想之後，在這個法中沒有我法，沒有我所法。』

【English Translation】 English version Observing precepts, benefits Bodhi (enlightenment), Diligence and patience, and extensive learning are also like this. Those who purely observe precepts, all their wishes will be fulfilled, Pure precepts bring many benefits, Bodhi (enlightenment) is not difficult to attain. Bodhisattvas practice patience, their physical appearance and wisdom will be perfected, Therefore, one should practice patience, to seek the Buddha's marks and wisdom. Diligence can also bring, many benefits to Bodhi (enlightenment), Those who constantly practice diligence, Bodhi (enlightenment) will not be difficult to attain. Extensive learning can also bring benefits, after hearing, one can approach the Dharma, Staying away from actions that are not in accordance with the Dharma, Bodhi (enlightenment) will not be difficult to attain. These four dharmas are seeds, from which Bodhi (enlightenment) can grow, Therefore, all Bodhisattvas, should approach these beneficial dharmas.

'Furthermore, Purna (name of a Buddha's disciple)! A Bodhisattva Mahasattva (great Bodhisattva) who achieves four dharmas, will obtain a complete physical form, complete wealth, complete retinue, and will ultimately not be born in any evil places, will always encounter Buddhas, and be praised by Buddhas. What are the four? A Bodhisattva practices loving-kindness, without anger or harm towards all sentient beings. Purna! What is it that a Bodhisattva practices loving-kindness, without anger or harm towards all sentient beings? A Bodhisattva practices loving-kindness, towards all sentient beings, arising with the compassionate thought of 'I will save them', seeing sentient beings suffering physically and mentally, they should think: 'I should diligently practice and strive to liberate these sentient beings. For these sentient beings in the suffering of birth and death, I should give them happiness, I should rescue them from the suffering of birth and death.' Towards all sentient beings, one should generate this thought, and after generating this thought, diligently practice, cultivating the six paramitas (six perfections): generosity (dana), morality (sila), patience (kshanti), diligence (virya), meditation (dhyana), and wisdom (prajna). Purna! A Bodhisattva, through prajna paramita (perfection of wisdom), can complete the six paramitas. What is the Bodhisattva's prajna paramita? How does a Bodhisattva diligently practice through prajna paramita? Purna! A Bodhisattva contemplates: 'What dharma is called 'I'? What dharma is called 'mine' (what I possess)?' When contemplating like this, they do not see any dharma that is 'I', they do not see any dharma that is 'mine'. They think: 'After thinking like this, in this dharma, there is no dharma of 'I', there is no dharma of 'mine'.

』菩薩離我我所故知身空，身空故眾生空。何以故？諸法中我我所尚空，何況眾生。菩薩如是離我我所故知眾生空，眾生空故知色陰空，色陰空故受想行識陰空。菩薩如是離我我所故知身空，身空故知眾生空，眾生空故知諸陰空。諸陰空故知種亦空，謂地水火風虛空識種，地種地種相空，水火風虛空識種識種相空。是種無作者、無使作者，若無作者是法即空。富樓那！菩薩於此離我我所故知身空，身空故知眾生空，眾生空故知諸陰空，知諸陰空故知諸種空，諸種空故知諸入空，諸入空故諸入相空。諸入無作者、無使作者，若法無作者無使作者是法即空。富樓那！菩薩以是觀一切法空。觀一切法空時，不見諸法本體可生瞋處。富樓那！是名菩薩摩訶薩大慈。知身空慈、眾生空慈、陰入種空慈，菩薩若能行如是慈，是名行一切法空慈。富樓那！是名菩薩行於大慈。如是菩薩離我我所，心深生欲心於阿耨多羅三藐三菩提，生大悲心於諸眾生。若有眾生不知如是諸法實相，為令知故發大莊嚴，是名菩薩行於大悲。我救故名慈，我作故名悲。菩薩成就如是大慈，能為眾生作救作歸、作舍作洲，能作究竟。是故菩薩應如是修行大慈，不貪著眾生、亦不生瞋恨，是名菩薩眾生空慈無有瞋恚。富樓那！若菩薩因慈因離因空，能入一切諸

法不生不滅，是名菩薩常行大慈。菩薩如是通達諸法，諸魔魔民及魔所使皆不能壞。菩薩成就是初法者，能斷一切功德中縛，斷功德縛故得平等波羅蜜。」爾時世尊欲明瞭此事而說偈言：

「菩薩常如是，　　修慈而觀空，　知陰入界離，　　是中無有我。　我我所二法，　　決定不可得，　為不得諸法，　　而修行慈心。　不依止諸法，　　亦非不依止，　是名諸佛道，　　諸不依止法。　能得無上忍，　　忍諸法實相，　諸法無生滅，　　能善通其理。　諸有大智者，　　親近於是法，　常得妙身色，　　亦得樂說辯，　常得值諸佛，　　知諸法義利，　是故此菩薩，　　得無為上道。

「複次富樓那！菩薩摩訶薩精勤供養諸佛塔寺，敬心以好花香纓珞、涂香末香、幡蓋妓樂種種供具而以供養。菩薩成就此第二法，能得具足一切功德。」爾時世尊欲明瞭此義而說偈言：

「菩薩以上妙，　　供養上智塔，　花香及幡蓋，　　以求上智慧。　以此功德緣，　　受身常端正，　饒財多寶珍，　　眷屬具成就。　必定於菩提，　　常安住於法，　在在所生處，　　功德轉高增。　諸王所恭敬，　　天龍神常念，　一切諸眾生，　　亦皆共恭敬。　若人供養佛，　　現

【現代漢語翻譯】現代漢語譯本法不生不滅，這被稱為菩薩恒常修持的大慈悲。菩薩如果這樣通達一切法，那麼所有的魔、魔的眷屬以及魔的使者都不能破壞他。菩薩成就這第一法，能夠斷除一切功德中的束縛，因為斷除了功德的束縛，所以能得到平等的波羅蜜（paramita，意為「到達彼岸」）。」這時，世尊爲了闡明這個道理，說了偈語：「菩薩應當常常這樣，修持慈悲並觀照空性，知道五蘊（陰）、十二入、十八界都是分離的，其中沒有『我』的存在。『我』和『我所』這兩種法，絕對是不可得的，爲了不執著于這些法，而修行慈悲心。不依賴於任何法，也不是不依賴於任何法，這被稱為諸佛之道，是不依賴於任何法的法。能夠得到無上的忍辱，忍受一切法的真實相，一切法不生不滅，能夠很好地通達其中的道理。那些具有大智慧的人，親近這樣的法，常常能夠得到美好的身色，也能夠得到善於辯論的口才，常常能夠遇到諸佛，瞭解一切法的意義和利益，因此，這位菩薩能夠得到無為的至上之道。「再者，富樓那（Purna，佛陀弟子名）！菩薩摩訶薩（Bodhisattva-mahasattva，意為「大菩薩」）精勤供養諸佛的塔寺，以恭敬的心用美好的鮮花、香、瓔珞、涂香、末香、幡蓋、伎樂等各種供品來供養。菩薩成就這第二法，能夠得到具足一切功德。」這時，世尊爲了闡明這個道理，說了偈語：「菩薩用最美好的供品，供養具有無上智慧的佛塔，用鮮花、香和幡蓋，來尋求無上的智慧。因為這個功德的緣故，所受的身體常常端正美好，擁有豐富的財富和珍寶，眷屬也具足成就。必定能夠證得菩提（bodhi，意為「覺悟」），常常安住在佛法中，無論出生在何處，功德都會越來越高。受到諸王的恭敬，天龍神也常常思念他，一切眾生也都共同恭敬他。如果有人供養佛，現在

【English Translation】 English version The Dharma is neither born nor dies, this is called the Bodhisattva's constant practice of great compassion. If a Bodhisattva thus understands all dharmas, then all demons, demon people, and demon messengers cannot destroy him. A Bodhisattva who achieves this first dharma can cut off all the bonds within merits, and because he cuts off the bonds of merits, he attains the equal paramita (perfection). At that time, the World Honored One, wishing to clarify this matter, spoke in verse: 『A Bodhisattva should always be like this, cultivating compassion and contemplating emptiness, knowing that the skandhas (aggregates), the twelve entrances, and the eighteen realms are separate, and there is no 『I』 within them. The two dharmas of 『I』 and 『mine』 are absolutely unattainable. In order not to be attached to these dharmas, one cultivates a compassionate heart. Not relying on any dharma, nor not relying on any dharma, this is called the path of all Buddhas, the dharma of not relying on any dharma. One can attain unsurpassed patience, enduring the true nature of all dharmas, that all dharmas are neither born nor die, and one can understand the principle well. Those who have great wisdom, who are close to this dharma, can often obtain beautiful physical forms, and also obtain eloquence in debate, often meet all Buddhas, understand the meaning and benefits of all dharmas, therefore, this Bodhisattva can attain the supreme path of non-action.』『Furthermore, Purna (a disciple of the Buddha)! A Bodhisattva-mahasattva (great Bodhisattva) diligently makes offerings to the stupas and temples of all Buddhas, with a respectful heart using beautiful flowers, incense, garlands, scented ointments, powdered incense, banners, canopies, music, and various offerings. A Bodhisattva who achieves this second dharma can obtain all merits in full.』 At that time, the World Honored One, wishing to clarify this meaning, spoke in verse: 『A Bodhisattva uses the most excellent offerings to make offerings to the stupas of the supremely wise, using flowers, incense, and banners to seek supreme wisdom. Because of this merit, the body received is always upright and beautiful, possessing abundant wealth and treasures, and the family is also fully accomplished. One will surely attain bodhi (enlightenment), always abide in the Dharma, and wherever one is born, one's merits will increase. Respected by kings, and constantly remembered by gods and dragons, all sentient beings also respect him. If one makes offerings to the Buddha, now

在若滅后，　所生得供養，　　常在無難處。

「複次富樓那！菩薩摩訶薩常當勤心供養於法。云何名為法？云何名供養法？名四念處、四正勤、四如意足、四禪、五根、五力、七覺意、八聖道、止觀、明、解脫、三解脫門、盡智、無生智，是名為法。云何供養？於是法中如所說行隨順不逆，生欲精進具足修習，是名供養法。複次富樓那！供養法，法名如是等經，信解思惟分別隨順心不違逆，是名供養法。菩薩成就此第三法，能得具足一切功德。」爾時世尊欲明瞭此義而說偈言：

「常勤供養法，　　如所說中住，　聞深空妙法，　　其心不違逆，　故身常端正，　　亦得樂說辯。　如我所贊法，　　以此轉高增。

「複次富樓那！菩薩摩訶薩勤心供養如來聖眾，若花若香、若以瓔珞、若以末香、若以涂香、若以幡蓋衣服飲食臥具醫藥資生之物、若起僧坊、若立園林、若經行處、若以浴池、若以井泉、若以人使，如是等余供養具，種種供養如是聖眾。菩薩成就此第四法，能得具足一切功德。」爾時世尊欲明瞭此義而說偈言：

「無上供養具，　　供養如來眾，　以此功德緣，　　所生多財寶，　身色常端正，　　亦得樂說辯，　具足諸功德，　　智慧轉高增。　供養正直心，　　無

我我所者，　以此智因緣，　　生處得供養。　諸佛所稱讚，　　四法常親近，　所生常尊貴，　　功德轉高增。」

大寶積經卷第七十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十八

後秦三藏羅什譯

富樓那會第十七之二具善根品第四

爾時佛告富樓那：「菩薩摩訶薩發於大乘，常當修習親近四法，則能具攝一切善法，亦能具足一切善根。何等四法？富樓那！善男子善女人發大乘心，修習親近行忍辱法。如是修行忍辱法時，如心平等故，則得平等波羅蜜，亦得一切眾生平等波羅蜜，是菩薩成就心平等波羅蜜、智平等波羅蜜。若行若立、若坐若臥、若覺若睡，時有人來，若持屎瓶、若持毒瓶、若持沸湯瓶、若諸糞掃、若持火炭、若持屎尿、若持熱灰、捶其頭上、若捶其身，菩薩於此不應瞋恨令心散亂而生忿恚，不應自言我有何罪，又不應以噁心視彼，但應一心求自利法，于所修事專心不捨。應當如是調伏其心：『是人為以何因緣故，持此屎瓶毒瓶灰火來加我身？我身不以此物因緣而得痛惱。』菩薩是時應如是觀眾因緣法，誰與此物？此物異誰？以何物與？是人如是如實思惟，不見有法誰是與者、誰是受者、何者是法。如是正念思惟觀時，此彼

【現代漢語翻譯】現代漢語譯本『我』和『我所擁有』的概念，憑藉這種智慧的因緣，在所生之處都能得到供養。諸佛所稱讚的，是常親近四種法，所生之處常尊貴，功德也越來越高增。

《大寶積經》卷第七十七大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第七十八

後秦三藏鳩摩羅什譯

富樓那會第十七之二具善根品第四

那時，佛告訴富樓那：『菩薩摩訶薩（菩薩中的大菩薩）發起了大乘之心，應當常常修習親近四種法，就能完全攝取一切善法，也能具足一切善根。是哪四種法呢？富樓那！善男子善女人發起了大乘之心，修習親近修行忍辱之法。像這樣修行忍辱之法時，因為心平等，就能得到平等波羅蜜（到達彼岸的方法），也能得到一切眾生平等波羅蜜，這就是菩薩成就了心平等波羅蜜、智平等波羅蜜。如果菩薩在行走、站立、坐著、躺臥、清醒或睡眠時，有人拿著屎瓶、毒瓶、沸湯瓶、糞掃、火炭、屎尿、熱灰等物，捶打他的頭部或身體，菩薩此時不應該嗔恨，不應該讓心散亂而生起忿怒，不應該自言我有什麼罪過，也不應該用噁心看待對方，而應該一心求自利之法，對於所修之事專心不捨。應當這樣調伏自己的心：『這個人是因為什麼因緣，拿著這些屎瓶、毒瓶、灰火來加害我的身體呢？我的身體不應該因為這些東西而感到痛苦。』菩薩此時應該這樣觀察因緣法，誰給予這些東西？這些東西又屬於誰？用什麼東西給予？這個人應該這樣如實地思惟，不見有法是誰給予者、誰是接受者、什麼才是法。像這樣正念思惟觀察時，此彼

【English Translation】 English version The concept of 'I' and 'what is mine', Through this wisdom, one is provided for in every birth. The four dharmas praised by all Buddhas, are those one should always be close to, One is always noble in every birth, and one's merits increase more and more.

The Mahāratnakūṭa Sūtra, Scroll 77 Taisho Tripitaka Volume 11, No. 0310, The Mahāratnakūṭa Sūtra

The Mahāratnakūṭa Sūtra, Scroll 78

Translated by Tripiṭaka Kumārajīva of the Later Qin Dynasty

The Seventeenth Assembly of Pūrṇa, Chapter Four on Possessing Good Roots

At that time, the Buddha said to Pūrṇa: 'Bodhisattva Mahāsattvas (great Bodhisattvas) who have generated the Mahāyāna mind should always cultivate and be close to four dharmas, then they can completely gather all good dharmas and also possess all good roots. What are these four dharmas? Pūrṇa! Good men and good women who have generated the Mahāyāna mind should cultivate and be close to the practice of patience. When practicing patience in this way, because the mind is equal, one can attain the equality pāramitā (method of reaching the other shore), and also attain the equality pāramitā of all sentient beings. This is how a Bodhisattva achieves the equality pāramitā of mind and the equality pāramitā of wisdom. If a Bodhisattva is walking, standing, sitting, lying down, awake, or asleep, and someone comes holding a container of excrement, a container of poison, a container of boiling water, sweepings, hot coals, urine, or hot ashes, and strikes their head or body, the Bodhisattva should not be angry, should not let their mind be scattered and give rise to resentment, should not say to themselves, 'What have I done wrong?', and should not look at the other person with an evil mind. Instead, they should single-mindedly seek the dharma of self-benefit, and be focused and unyielding in what they are cultivating. They should tame their mind in this way: 'For what reason is this person holding these containers of excrement, poison, and hot ashes to harm my body? My body should not feel pain because of these things.' At this time, the Bodhisattva should observe the dharma of causes and conditions in this way: who is giving these things? To whom do these things belong? With what are they giving? This person should think in this way truthfully, and not see any dharma where there is a giver, a receiver, or what is the dharma. When observing with right mindfulness in this way, this and that

不可得故，一切諸法皆不可得、皆不可見。是菩薩不得、不見一切法故，不生瞋恨。富樓那！若菩薩如是思惟猶有瞋恨心起，復應如是正念思惟：『何觸因緣使我身痛？是諸觸者為觸何處？為在於身、為在於心？若在身者，身如草木瓦石影像，無覺無知，非我非彼。若在心者，心無形色，唸唸生滅須臾不住，非我非彼。但以虛妄憶想分別，說言是苦、是樂、不苦不樂。我今不應生此虛妄憶想分別，我今應觀平等實相，我當修習賢聖所作，不應隨逐凡夫所作。何等為是賢聖所作？謂于諸法遠離解脫。我為遠離故學，不為和合故學。如是虛妄憶想分別是皆和合。為誰和合？為是貪慾和合。為是瞋恚愚癡和合。云何名為貪慾瞋恚愚癡和合？以身癡故、身見癡故、貪身見故，身受苦時瞋恚他人，是名瞋恚和合。有以身見癡故、貪身見故，不隨意故瞋恚他人，是名愚癡和合。若人如是，三毒所縛，或起如是罪業因緣，諸佛不救，何況餘人。我應善觀諸因緣法、觀于空法。』菩薩如是隨順正觀諸因緣法，不見有法誰與誰受、以何物與。爾時菩薩當作是念：『一切諸法從眾緣生，自性本空定不可得。我當云何于無所得虛妄法中，得法作業而生瞋恚、起行因緣？我今應生無瞋恨心，修行無作無起無生之法，當觀空法不隨我心。我今應觀

【現代漢語翻譯】現代漢語譯本因為不可得的緣故，一切諸法都是不可得、不可見的。菩薩因為不得見一切法，所以不生瞋恨。富樓那（Purna，佛陀弟子名）！如果菩薩這樣思惟仍然生起瞋恨心，就應該這樣正念思惟：『是什麼觸的因緣使我身體疼痛？這些觸是觸到哪裡？是在身體上，還是在心裡？如果在身體上，身體就像草木瓦石的影像，沒有感覺，沒有知覺，不是我，也不是其他。如果在心裡，心沒有形狀和顏色，唸唸生滅，須臾不停留，不是我，也不是其他。只是因為虛妄的憶想分別，才說這是苦、這是樂、這是不苦不樂。我現在不應該生起這種虛妄的憶想分別，我現在應該觀察平等的實相，我應當修習賢聖所作，不應該隨逐凡夫所作。什麼是賢聖所作？就是對於諸法遠離解脫。我爲了遠離而學習，不是爲了和合而學習。像這樣虛妄的憶想分別都是和合。為誰和合？是爲了貪慾和合。是爲了瞋恚愚癡和合。什麼叫做貪慾瞋恚愚癡和合？因為對身體的愚癡、對身見的愚癡、貪著身見，身體感受痛苦時就瞋恨他人，這叫做瞋恚和合。有人因為對身見的愚癡、貪著身見，不順心意就瞋恨他人，這叫做愚癡和合。如果有人這樣，被三毒所束縛，或者生起這樣的罪業因緣，諸佛都不能救度，何況其他人。我應該善於觀察諸因緣法、觀察空法。』菩薩這樣隨順正觀諸因緣法，不見有法是誰給予誰接受、用什麼東西給予。那時菩薩應當這樣想：『一切諸法從眾緣生，自性本來是空，決定不可得。我怎麼能在無所得的虛妄法中，得到法而生起瞋恚、起行因緣？我現在應該生起無瞋恨心，修行無作無起無生的法，應當觀察空法，不隨順我的心。我現在應該觀察

【English Translation】 English version Because they are unattainable, all dharmas (phenomena, teachings) are unattainable and invisible. Because a Bodhisattva does not attain or see all dharmas, they do not generate anger. Purna (a disciple of the Buddha)! If a Bodhisattva still generates anger after such contemplation, they should contemplate with right mindfulness: 『What contact condition causes my body to feel pain? Where do these contacts touch? Are they in the body or in the mind? If in the body, the body is like an image of grass, wood, tiles, or stones, without feeling or awareness, neither me nor other. If in the mind, the mind has no form or color, arising and ceasing in every moment, not staying for an instant, neither me nor other. It is only through false recollection and discrimination that one says this is suffering, this is pleasure, this is neither suffering nor pleasure. I should not generate such false recollection and discrimination now. I should observe the equal true nature. I should practice what the sages do, not follow what ordinary people do. What is it that the sages do? It is to be detached and liberated from all dharmas. I learn for the sake of detachment, not for the sake of attachment. Such false recollection and discrimination are all attachments. Attachment for whom? Attachment for greed. Attachment for anger and ignorance. What is called attachment of greed, anger, and ignorance? Because of ignorance about the body, ignorance about the view of self, and attachment to the view of self, when the body experiences suffering, one becomes angry with others. This is called attachment of anger. Some, because of ignorance about the view of self and attachment to the view of self, become angry with others when things do not go their way. This is called attachment of ignorance. If a person is like this, bound by the three poisons, or generates such causes of sinful karma, even the Buddhas cannot save them, let alone others. I should observe well the laws of conditions, and observe the emptiness of dharmas.』 A Bodhisattva, thus following the right observation of the laws of conditions, does not see any dharma that is given by whom to whom, or with what. At that time, the Bodhisattva should think: 『All dharmas arise from various conditions, their nature is originally empty, and they are definitely unattainable. How can I, in the unattainable and false dharmas, attain a dharma and generate anger, and create the cause of action? I should now generate a mind without anger, practice the dharma of no action, no arising, and no birth, and observe the emptiness of dharmas, not following my mind. I should now observe

不作不起無生之法，不應依止起作之法。我應如實思惟諸法，我今不應於此虛妄無所有中而強作法，虛妄強作謂是瞋恨。所以者何？依止法體則有瞋恨，諸法實相畢竟空中無法本體可依止者。』菩薩如是思惟諸法，其心寂然瞋恨不起。

「又是菩薩，若行若立、若坐若臥、若覺若睡，時有人來，以好美香末香涂香、以好名花散其身上，若以上妙香花瓔珞、瞻卜花、鬘婆梨師花、鬘眾華瓔珞以覆其身，若以上妙細軟衣服，謂加屍衣、若拘攝衣、若拘珍婆衣、若憍施耶衣、若芻摩衣、若劫貝衣、若細欽婆羅、若細繒衣，以如是等柔軟細衣以覆其身。若以上妙繒蓋幢幡張施其上，若以諸天名花香妙、衣珍寶瓔珞以覆其身，若以天上甘美飲食而以進上。菩薩於此種種供養，不應生愛令心貪著，不以此緣親附其人。隨順其意往來問訊，不應偏心而起愛著。菩薩於此應以等心，通達一切諸法平等，應作是念：『我于眾生不應瞋恨、不應愛念。所以者何？憎愛二事俱是煩惱。我今於此不應生愛，應善通了諸法如實。所以者何？諸煩惱中，愛緣所合此最為重。如是煩惱深徹骨髓，謂于能生結使法中愛心染著。所以者何？所貪著事若不隨意則生瞋恨。人皆自欲貪愛其身，有侵惱者則生瞋恨。是故當知，瞋恚則是染愛果報，貪著則是

【現代漢語翻譯】現代漢語譯本：不應該執著于無生之法而強行造作，也不應該依賴於有生有滅的造作之法。我應當如實地思考諸法的實相，我不應該在這種虛妄不實、本來空無的狀態中強行造作任何法，這種虛妄的強行造作就是瞋恨。為什麼呢？因為執著於法的實體就會產生瞋恨，而諸法的真實相狀是畢竟空，沒有任何實體可以執著。菩薩這樣思考諸法，他的內心就會寂靜，瞋恨就不會生起。又是菩薩，當他行走、站立、坐著、躺臥、清醒或睡眠時，如果有人前來，用美好的香末、涂香、散香塗抹他的身體，用美好的名花散在他的身上，或者用上妙的香花瓔珞、瞻卜花（一種黃色香花）、鬘婆梨師花（一種白色香花）、各種花鬘瓔珞覆蓋他的身體，或者用上妙柔軟的衣服，比如加屍衣（一種細軟的絲織品）、拘攝衣（一種輕柔的布料）、拘珍婆衣（一種精美的布料）、憍施耶衣（一種絲綢）、芻摩衣（一種麻布）、劫貝衣（一種棉布）、細欽婆羅（一種細毛織品）、細繒衣（一種細絲織品）等柔軟細衣覆蓋他的身體。如果用上妙的絲綢傘蓋、幢幡張掛在他的上方，或者用諸天上的名花香妙、衣服珍寶瓔珞覆蓋他的身體，或者用天上的甘美飲食供養他。菩薩對於這些種種供養，不應該生起愛戀之心，不應該貪著，不應該因為這些緣故而親近供養他的人。應該隨順他們的心意往來問候，但不應該偏心而生起愛戀。菩薩對於這些應該以平等心對待，通達一切諸法平等，應該這樣想：『我不應該對眾生生起瞋恨，也不應該生起愛戀。』為什麼呢？因為憎恨和愛戀這兩種都是煩惱。我現在不應該生起愛戀，應該善於通達諸法的真實相狀。為什麼呢？在所有的煩惱中，愛戀所引發的結合最為嚴重。這種煩惱深入骨髓，指的是對於能產生結使（煩惱的束縛）的法產生愛戀執著。為什麼呢？因為所貪戀的事物如果不合心意就會產生瞋恨。人們都自然地貪愛自己的身體，如果有人侵犯惱害就會產生瞋恨。所以應當知道，瞋恚是染愛的果報，貪著是

【English Translation】 English version: One should not create or cling to the unarisen dharma, nor should one rely on the dharma of arising and ceasing. I should contemplate all dharmas as they truly are. I should not forcefully create any dharma in this illusory, non-existent state, for such forceful creation is hatred. Why is that? Because clinging to the substance of dharma leads to hatred, and the true nature of all dharmas is ultimately empty, with no substance to cling to. When a Bodhisattva contemplates dharmas in this way, their mind becomes tranquil, and hatred does not arise. Furthermore, when a Bodhisattva is walking, standing, sitting, lying down, awake, or asleep, if someone comes and anoints their body with fine fragrant powders, perfumes, and scattered incense, or scatters fine, famous flowers upon them, or covers their body with exquisite garlands of fragrant flowers, champaka flowers (a type of yellow fragrant flower), malabar jasmine flowers (a type of white fragrant flower), and various flower garlands, or covers their body with exquisite, soft clothing, such as kasha cloth (a fine, soft silk fabric), kauseya cloth (a light, soft fabric), kaucheya cloth (a fine fabric), kausheya cloth (a type of silk), kshauma cloth (a type of linen), karpasa cloth (a type of cotton), fine kshuma cloth (a type of fine wool), or fine silk cloth, and so on. If they spread exquisite silk canopies, banners, and flags above them, or cover their body with heavenly fragrant flowers, exquisite clothing, and jeweled ornaments, or offer them heavenly, delicious food. A Bodhisattva should not develop love or attachment to these various offerings, nor should they become close to the person making the offerings because of these things. They should greet and inquire after them in accordance with their wishes, but they should not develop love or attachment with partiality. A Bodhisattva should treat these things with equanimity, understanding that all dharmas are equal. They should think, 'I should not develop hatred or love for sentient beings.' Why is that? Because both hatred and love are afflictions. I should not develop love now, but should be skilled in understanding the true nature of all dharmas. Why is that? Among all afflictions, the attachment arising from love is the most serious. This affliction penetrates to the bone, referring to the attachment and clinging to the dharmas that give rise to fetters (the bonds of affliction). Why is that? Because if the things one is attached to do not go as one wishes, hatred arises. People naturally love their own bodies, and if someone harms or annoys them, hatred arises. Therefore, it should be known that anger is the result of tainted love, and attachment is

愚癡果報。我今當離染愛噁心，于諸法中無所貪著。我等不為貪慾故學、不為瞋恚故學、不為愚癡故學，我當廣學諸法真實，于諸法相如實觀之，隨所說中當如實行。但應依止業報因緣，于諸供養苦惱事中，當知皆是宿業行緣，是故於諸隨順法中不生喜愛、違逆法中不生瞋恨，但應清凈其心無所忿恚，不令隨愛隨瞋隨癡惡法得生於心。』富樓那！菩薩成就此初法者，能得具足一切功德。」

爾時世尊欲明瞭此義而說偈言。

「我常贊智慧，　　亦贊持戒者，　稱揚行忍辱，　　亦常贊多聞。　我贊行善法，　　慈心愛語者，　為饒益眾生，　　隨宜贊眾德。　我常訶五欲，　　瞋恨愚癡人，　嫉妒慢諂曲，　　濁亂嬈眾生。　懈怠懶惰心，　　𢤱戾難與語，　背恩無反覆，　　小事發大恚。　貪求于利養，　　我當得利養，　不欲令人得，　　是等我不讚。　小智于利養，　　自欲嫉彼得，　於他家生苦，　　是等我不讚。　為求得利養，　　轉易威儀行，　此命非清凈，　　離我法甚遠。　不修行道者，　　有此諸過咎，　是等惡道緣，　　無一事可讚。　不斷惡我見，　　貪愛心則多，　貪愛心多故，　　勤求于利養。　菩薩作是念：　　『行忍益眾生，　摧伏

【現代漢語翻譯】現代漢語譯本『愚癡的果報是這樣的。我現在應當遠離染著和愛慾的噁心，對於一切法都不貪戀執著。我們修行不是爲了貪慾，不是爲了嗔恚，也不是爲了愚癡，我應當廣泛學習諸法的真實道理，如實觀察諸法的實相，並且按照所說的去實行。我們應當依止業報因緣，對於一切供養和苦惱的事情，都應當知道這是宿世的業力因緣所致。因此，對於順應的事物不生喜愛，對於違逆的事物不生嗔恨，只應當清凈自己的心，不生忿怒，不讓愛慾、嗔恨、愚癡等惡法在心中生起。』富樓那（Purna，佛陀弟子名）！菩薩如果成就了這第一法，就能具足一切功德。」

這時，世尊爲了闡明這個道理，說了偈語：

『我常常讚歎智慧，也讚歎持戒的人，稱揚修行忍辱的人，也常常讚歎博學多聞的人。我讚歎修行善法的人，讚歎慈悲愛語的人，爲了利益眾生，我隨順情況讚歎各種功德。我常常呵斥五欲（色、聲、香、味、觸），呵斥嗔恨和愚癡的人，呵斥嫉妒、傲慢、諂媚、虛偽，擾亂眾生的人。呵斥懈怠懶惰的心，乖戾難以溝通的人，呵斥背恩忘義、不講信用的人，為小事就大發脾氣的人。貪求利益供養的人，總想著『我應當得到利益供養』，不希望別人得到，這樣的人我不讚嘆。小聰明的人爲了利益供養，自己想要得到，嫉妒別人得到，在別人家裡製造痛苦，這樣的人我不讚嘆。爲了求得利益供養，改變自己的威儀行為，這樣的生命不清凈，離我的佛法很遠。不修行正道的人，有這些過失，這些都是惡道的因緣，沒有一件值得讚歎。不斷除錯誤的『我見』，貪愛之心就會增多，因為貪愛之心增多，就會勤求利益供養。菩薩應當這樣想：『修行忍辱可以利益眾生，摧伏

【English Translation】 English version 'The retribution of ignorance is like this. I should now depart from the defiled and loving evil mind, and not be greedy or attached to any dharmas. We do not practice for the sake of greed, not for the sake of hatred, and not for the sake of ignorance. I should extensively learn the truth of all dharmas, observe the true nature of all dharmas as they are, and practice accordingly to what is said. We should rely on the karmic causes and conditions, and in all matters of offerings and suffering, we should know that these are all due to past karmic causes and conditions. Therefore, we should not be fond of things that are agreeable, nor should we be hateful of things that are disagreeable. We should only purify our minds, not be angry, and not allow evil dharmas such as love, hatred, and ignorance to arise in our minds.』 Purna (a disciple of the Buddha)! If a Bodhisattva achieves this first dharma, he will be able to possess all merits.」

At that time, the World Honored One, wishing to clarify this meaning, spoke in verses:

『I always praise wisdom, and also praise those who uphold the precepts, I extol those who practice patience, and also always praise those who are learned. I praise those who practice good dharmas, and those who speak with loving kindness, For the benefit of sentient beings, I praise various virtues as appropriate. I always rebuke the five desires (form, sound, smell, taste, touch), rebuke those who are hateful and ignorant, Rebuke those who are jealous, arrogant, flattering, and deceitful, and disturb sentient beings. Rebuke the mind of laziness and indolence, those who are perverse and difficult to communicate with, Rebuke those who are ungrateful and untrustworthy, and those who get very angry over small matters. Those who greedily seek profit and offerings, always thinking, 『I should receive profit and offerings,』 And do not want others to receive them, such people I do not praise. Those with little wisdom, for the sake of profit and offerings, want to receive them themselves, and are jealous of others receiving them, And create suffering in other people's homes, such people I do not praise. For the sake of seeking profit and offerings, they change their dignified conduct, Such a life is not pure, and is far from my Dharma. Those who do not practice the right path have these faults, These are all causes for evil paths, and there is nothing to praise. If one does not cut off the wrong 『self-view』, the mind of greed will increase, Because the mind of greed increases, one will diligently seek profit and offerings. A Bodhisattva should think like this: 『Practicing patience can benefit sentient beings, Subduing

剛強心，　　疾得成佛道。　我當行慈心，　　忍辱愍眾生，　而知諸法空，　　從緣無所屬。　何緣有諸法？　　是法興於心，　妄想生瞋恚，　　不念則皆空。　妄想生三界，　　相續身不絕，　不分別妄想，　　則無如是過。』　常思量諸法，　　知皆從緣生，　常觀諸法空，　　而能度一切。　離戒苦眾生，　　憍慢所傷害，　為說滅苦法，　　多有所饒益。　若人從東來，　　南西北四維，　執持屎毒瓶，　　以捶其頭上。　我不生瞋心，　　誰與誰受者？　何法名為我？　　觀以勤精進。　不惡色視彼，　　何罪而見加，　但發堅強思，　　慈心覆于彼。　知是宿業緣，　　今受此果報，　償已更不作，　　安住佛道中。　餘人無有此，　　輕毀苦惱事，　此必是業緣，　　雖久而不失。　眾生在世間，　　常起善惡業，　我今受此苦，　　當知是業緣。　若還以惡報，　　后復受苦果，　寧可以惡事，　　而加於彼人。　當求無上法，　　求已為人說，　度脫眾生類，　　一切諸苦惱。　若人以香花，　　瓔珞供養我，　不應生愛心，　　當習平等觀。　憎愛則非道，　　常應行舍心，　當正觀諸法，　　誰與誰受者？　空與空受耶

【現代漢語翻譯】現代漢語譯本擁有剛強的心，能迅速成就佛道。我應當實踐慈悲之心，忍受屈辱，憐憫眾生，並且明白一切諸法皆是空性，從因緣而生，不屬於任何事物。為何會有諸法產生？這些法是從心中興起的，妄想產生嗔恨，若不執著于念頭，一切皆是空。妄想產生三界（欲界、色界、無色界），使生命相續不斷，若不分別妄想，就不會有這樣的過失。應當時常思量諸法，明白它們都是從因緣而生，時常觀察諸法空性，就能度脫一切苦難。眾生因執著戒律而受苦，被驕慢所傷害，為他們宣說滅苦之法，能帶來許多利益。如果有人從東方來，或者從南西北四方，拿著裝滿屎尿毒藥的瓶子，用它敲打我的頭。我不會生起嗔恨之心，誰是施加者，誰是承受者呢？什麼法可以稱為『我』呢？應當勤奮精進地觀察。不要用厭惡的眼神看他，我有什麼罪過要遭受這樣的對待呢？只需發起堅定的信念，用慈悲之心覆蓋他。明白這是宿世的業緣，今生才承受這樣的果報，償還之後不再造作惡業，安住在佛道之中。其他人沒有這樣的覺悟，會輕視和厭惡這些苦惱的事情，這必定是業緣所致，即使時間久遠也不會消失。眾生在世間，常常造作善惡之業，我今承受這樣的痛苦，應當明白這是業緣所致。如果以惡報惡，將來還會承受痛苦的果報，難道可以用惡事來加害於他人嗎？應當尋求無上之法，求得之後為他人宣說，度脫一切眾生，脫離一切痛苦煩惱。如果有人用香花、瓔珞供養我，不應生起愛戀之心，應當修習平等觀。憎恨和愛戀都不是正道，應當常常行舍心，應當正確觀察諸法，誰是施加者，誰是承受者呢？是空性與空性在相互承受嗎？

【English Translation】 English version With a strong mind, one can quickly attain Buddhahood. I should practice a heart of compassion, endure humiliation, and have pity for all sentient beings, And understand that all dharmas (phenomena) are empty, arising from conditions, and not belonging to anything. Why do dharmas arise? These dharmas arise from the mind, Delusion gives rise to anger, and if one does not cling to thoughts, all is empty. Delusion gives rise to the three realms (desire realm, form realm, formless realm), causing the continuation of life, If one does not discriminate against delusion, there will be no such faults. One should constantly contemplate all dharmas, understanding that they all arise from conditions, Constantly observe the emptiness of all dharmas, and one can liberate all suffering. Sentient beings suffer from clinging to precepts, harmed by arrogance, For them, explain the dharma of extinguishing suffering, which can bring many benefits. If someone comes from the east, or from the four directions of south, west, and north, Holding a bottle filled with excrement and poison, using it to strike my head. I will not give rise to anger, who is the giver, and who is the receiver? What dharma can be called 'I'? One should observe with diligent effort. Do not look at them with hateful eyes, what sin have I committed to deserve such treatment? Just generate a firm thought, and cover them with a compassionate heart. Understand that this is the karmic condition of past lives, and in this life, one receives such retribution, After repaying it, do not create more evil karma, and abide in the path of the Buddha. Others do not have such awareness, and will despise and hate these suffering matters, This must be due to karmic conditions, and even if time passes, it will not disappear. Sentient beings in the world, constantly create good and evil karma, I now endure such suffering, and should understand that this is due to karmic conditions. If one repays evil with evil, one will suffer the consequences in the future, How can one use evil deeds to harm others? One should seek the supreme dharma, and after obtaining it, explain it to others, Liberate all sentient beings, from all suffering and afflictions. If someone offers me fragrant flowers and garlands, One should not give rise to attachment, and should practice equal observation. Hatred and attachment are not the right path, one should always practice a heart of giving, One should correctly observe all dharmas, who is the giver, and who is the receiver? Is it emptiness receiving emptiness?

？　　內空外亦空，　空無與無受，　　一切皆無我。　空無有貪離，　　空無有煩惱，　亦無有清凈，　　離垢凈是空。　空中無分別，　　空中無諸性，　空常空無相，　　是比清凈道。　若使有人來，　　段段解我身，　于中不生恚，　　知從業緣有。　眾生起善惡，　　隨業自受果，　我必先世惡，　　今受此苦報。　今受此惡報，　　觀身如影像，　水沫幻化炎，　　無空畢竟空。　若人支解身，　　有人將養我，　當念報恩者，　　不以為歡喜。　利養不以喜，　　惡罵不瞋恨，　二皆是障礙，　　非佛正真道。　當離諸一切，　　貪愛瞋恚心，　常當修空寂，　　悉斷諸障礙。　忍辱十力本，　　諸佛神通原，　無礙智大悲，　　皆以忍為本。　四諦念正勤，　　根力覺道分，　皆以忍為本，　　何智不修忍？　我于波羅奈，　　轉無上法輪，　亦以忍為本，　　諸佛常贊忍。　汝等亦應修，　　空忍無生滅，　諸法相常爾，　　乃得佛功德。

「複次富樓那！菩薩摩訶薩能離五欲，常樂出家心順出家，趣向出家不貪五欲。得出家已離諸憒鬧，遠處山林不失善法。菩薩成就此第二法，則能具足一切功德。」爾時世尊以偈頌曰：

「心常樂

【現代漢語翻譯】現代漢語譯本內部是空，外部也是空，空無所依，無所感受，一切皆無我。空無貪慾，遠離貪愛，空無煩惱，也沒有清凈可言，離垢的清凈也是空。在空性中沒有分別，在空性中沒有諸種自性，空性是常恒的空，沒有形相，這是清凈的修行之道。如果有人來，將我的身體一塊塊地肢解，我心中也不會生起嗔恨，因為我知道這是業力因緣所致。眾生所起的善惡行為，都將隨各自的業力承受果報，我必定是前世造了惡業，所以今生才承受這樣的苦報。今生承受這樣的惡報，應當觀照身體如影像，如水泡、幻象、火焰一般，無實性，畢竟是空。如果有人肢解我的身體，也有人來照顧我，我應當想著報答恩情，而不是因此而感到歡喜。對於利益供養不感到歡喜，對於惡語謾罵也不生嗔恨，這兩種都是修行的障礙，不是佛陀真正的正道。應當遠離一切貪愛和嗔恨之心，常常修習空寂之理，徹底斷除一切障礙。忍辱是十力（如來十種力量）的根本，是諸佛神通的來源，無礙的智慧和大悲心，都以忍辱為根本。四諦（苦、集、滅、道）、正念、正勤，根、力、覺、道等修行，都以忍辱為根本，有什麼智慧不修習忍辱呢？我在波羅奈（Bārāṇasī，古印度城市名）初轉無上法輪（Dharmacakra，佛陀的教法），也是以忍辱為根本，諸佛常常讚歎忍辱。你們也應當修習空性、忍辱、無生滅的道理，諸法的實相本來就是如此，這樣才能獲得佛的功德。

『再者，富樓那（Pūrṇa，佛陀弟子名）！菩薩摩訶薩（Bodhisattva mahāsattva，大菩薩）能夠遠離五欲（色、聲、香、味、觸），常常喜愛出家，心順從出家，趣向出家而不貪戀五欲。出家之後，遠離一切喧鬧，住在偏遠的山林中而不失善法。菩薩成就這第二種法，就能具足一切功德。』這時，世尊以偈頌說道：『心常樂』

【English Translation】 English version The inner is empty, and the outer is also empty, Empty without reliance, without feeling, all is without self. Empty without greed, detached from desire, empty without afflictions, Also without purity, the purity of being free from defilement is also empty. In emptiness there is no discrimination, in emptiness there are no inherent natures, Emptiness is constant emptiness, without form, this is the pure path of practice. If someone were to come and dismember my body piece by piece, I would not generate anger in my heart, because I know this is due to karmic causes. The good and evil actions that sentient beings generate, will all receive their karmic consequences, I must have created evil karma in my past lives, so I am receiving this suffering in this life. Receiving this evil retribution in this life, one should observe the body as an image, Like a water bubble, an illusion, a flame, without substance, ultimately empty. If someone were to dismember my body, and someone else were to care for me, I should think of repaying their kindness, and not feel joy because of it. Not feeling joy for benefits and offerings, not generating anger for evil words and curses, Both of these are obstacles to practice, not the true path of the Buddha. One should be detached from all greed and anger, Constantly practice the principle of emptiness and stillness, thoroughly cutting off all obstacles. Patience is the root of the ten powers (of a Tathagata), the source of all Buddhas' supernatural abilities, Unobstructed wisdom and great compassion, all have patience as their root. The Four Noble Truths (duḥkha, samudaya, nirodha, marga), right mindfulness, right effort, the roots, powers, factors of enlightenment, and the path, All have patience as their root, what wisdom does not practice patience? When I turned the unsurpassed Dharma wheel (Dharmacakra, the Buddha's teachings) in Bārāṇasī (ancient Indian city), It was also based on patience, all Buddhas constantly praise patience. You should also practice emptiness, patience, and the principle of no birth and no death, The true nature of all dharmas is like this, only then can one attain the merits of a Buddha.

'Furthermore, Pūrṇa (a disciple of the Buddha)! A Bodhisattva mahāsattva (great Bodhisattva) is able to detach from the five desires (form, sound, smell, taste, touch), always delights in renunciation, their mind follows renunciation, inclines towards renunciation and does not crave the five desires. Having renounced, they are detached from all clamor, dwell in remote mountains and forests without losing good dharmas. A Bodhisattva who achieves this second dharma, is able to fulfill all merits.' At that time, the World Honored One spoke in verse: 'The mind always delights'

出家，　　而能常出家，　常樂在山林，　　增益功德處。　親近在空閑，　　即離五欲著，　此中無眾鬧，　　失諸善法緣。　無有諸語言，　　往來問訊事，　空閑寂然快，　　諸佛所稱讚。　是故諸菩薩，　　所應常親近，　勿貪樂聚落，　　近生利養心。　若得利養喜，　　失則生憂惱，　此人供養佛，　　不名為供養。　欲除如是過，　　當離諸利養，　遠離在空閑，　　修習于空法。

「複次富樓那！菩薩常學求法，求已讀誦，謂求凈戒頭陀細法、不求多欲無厭足法，求滅貪慾不益貪慾，求破瞋恚不增瞋恚，求斷愚癡不益愚癡，求破憍慢不求起慢，求破我慢不求長慢，求斷我我所法、不求增我我所法，求無我法、不求依止我人眾生壽命法，常求能得大智慧法、不求退失大智慧法，常求為得無等慧法、不為求得小慧法，求得具足一切諸法、不求不具足諸功德法。求如是法，求已讀誦，思惟正觀，如所說行，為人演說，不求世利乃至不求稱讚善哉，教多眾生令住是法。富樓那！菩薩成就此第三法，能得具足一切功德。」爾時世尊以偈頌曰：

「菩薩樂出家，　　持戒行頭陀，　以是增智慧，　　智雨益終流。　得是深凈法，　　正念思其義，　于如所說中，　　能如所

【現代漢語翻譯】現代漢語譯本出家修行，能夠經常保持出家狀態，常常喜歡住在山林中，這樣可以增長功德。親近空閑寂靜之處，就能遠離對五欲的執著，這裡沒有喧鬧的人群，不會失去修習善法的因緣。沒有各種閑談，也沒有往來問候的事情，空閑寂靜令人感到快樂，這是諸佛所讚歎的。因此，各位菩薩，應當經常親近空閑之處，不要貪戀熱鬧的村落，不要生起追求名利的念頭。如果得到名利就歡喜，失去名利就憂愁煩惱，這樣的人供養佛，不能稱為真正的供養。想要去除這樣的過失，應當遠離各種名利，遠離喧囂，住在空閑之處，修習空性的法理。

『再者，富樓那（Purna，佛陀弟子名）！菩薩經常學習佛法，學習之後就讀誦，所求的是清凈戒律和頭陀（dhuta，苦行）的細微之處，而不是追求貪慾無厭的法；所求的是滅除貪慾，而不是增長貪慾；所求的是破除嗔恚，而不是增長嗔恚；所求的是斷除愚癡，而不是增長愚癡；所求的是破除驕慢，而不是生起驕慢；所求的是破除我慢，而不是增長我慢；所求的是斷除我與我所的執著，而不是增長我與我所的執著；所求的是無我之法，而不是執著於我、人、眾生、壽命等法；經常尋求能夠獲得大智慧的法，而不是尋求退失大智慧的法；經常尋求獲得無上智慧的法，而不是尋求獲得小智慧的法；尋求獲得具足一切諸法的法，而不是尋求不具足諸功德的法。尋求這樣的法，學習之後就讀誦，思維正觀，按照所說的去做，為他人演說，不求世俗的利益，甚至不求稱讚說「善哉」，教導眾多眾生安住于這樣的法中。富樓那！菩薩成就這第三種法，就能獲得具足一切功德。』這時，世尊用偈頌說道：

『菩薩喜歡出家修行，持守戒律，行頭陀苦行，因此增長智慧，智慧如雨水般滋潤一切。獲得這樣深奧清凈的法，以正念思維其中的含義，對於所說的法，能夠如實地奉行。』

【English Translation】 English version To renounce the household life, and be able to always maintain that state, To always delight in dwelling in the mountains and forests, which is a place to increase merit. To be close to quiet and secluded places, one can then be free from attachment to the five desires, Here there is no noisy crowd, and one will not lose the conditions for cultivating good dharmas. There are no idle talks, nor the matters of coming and going for greetings, Quiet and seclusion bring joy, which is praised by all Buddhas. Therefore, all Bodhisattvas, should always be close to secluded places, Do not be greedy for the bustling villages, and do not give rise to the mind of seeking profit and gain. If one is happy when gaining profit and loss, and is worried and distressed when losing it, Such a person's offering to the Buddha cannot be called a true offering. If one wants to remove such faults, one should stay away from all profit and gain, Stay away from the hustle and bustle, dwell in secluded places, and cultivate the dharma of emptiness.

'Furthermore, Purna (a disciple of the Buddha)! Bodhisattvas constantly learn the Dharma, and after learning, they recite it. What they seek is the pure precepts and the subtle practices of dhuta (ascetic practices), not the dharma of insatiable desires; what they seek is to extinguish greed, not to increase greed; what they seek is to break anger, not to increase anger; what they seek is to cut off ignorance, not to increase ignorance; what they seek is to break arrogance, not to give rise to arrogance; what they seek is to break self-conceit, not to increase self-conceit; what they seek is to cut off the attachment to self and what belongs to self, not to increase the attachment to self and what belongs to self; what they seek is the dharma of no-self, not to be attached to the dharma of self, person, sentient beings, and lifespan; they constantly seek the dharma that can attain great wisdom, not the dharma that loses great wisdom; they constantly seek the dharma of attaining unsurpassed wisdom, not the dharma of seeking small wisdom; they seek the dharma of attaining all dharmas completely, not the dharma of not having all merits. Seeking such dharma, after learning, they recite it, contemplate it with right view, act according to what is said, explain it to others, not seeking worldly benefits, not even seeking praise saying 'well done', teaching many sentient beings to abide in such dharma. Purna! Bodhisattvas who accomplish this third dharma can attain all merits completely.' At that time, the World Honored One spoke in verses:

'Bodhisattvas delight in renouncing the household life, upholding the precepts, and practicing dhuta, Therefore, they increase wisdom, and wisdom like rain nourishes all. Having obtained such profound and pure dharma, with right mindfulness they contemplate its meaning, Regarding the dharma that has been spoken, they can practice it as it is.'

聞行。　常以清凈心，　　為人廣解說，　饒益諸眾生，　　心無所悕望。　得諸功德味，　　自住是法中，　亦令餘人住，　　是故增佛法。　若於無量劫，　　所集諸功德，　令皆現在前，　　攝入菩薩道。　故應求深法，　　佛所稱讚者，　常為眾生說，　　功德從是生。

「富樓那！菩薩摩訶薩安住持戒頭陀法中，能具一切善根福德。富樓那！過去久遠無量無邊不可思議阿僧祇劫，爾時有佛，號彌樓揵馱如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。佛壽六十歲。一會說法，八十億比丘得阿羅漢道。富樓那！彌樓揵馱佛滅后，法住五百歲。般涅槃后七日之中，諸大弟子皆亦隨佛入于涅槃。富樓那！是佛出於五濁惡世，如我今也。諸大弟子滅度之後，多有眾生皆作是念：『沙門法中安隱快樂。我等何不各共出家？』作是念已，咸剃鬚發法服出家。出家之後唯行三事：一常周旋往來白衣舍，二唯貪著利養自活，三長肌肥無有福慧。行是三事不修餘業，百歲之後諸大弟子皆悉滅盡。是等比丘多與白衣和合，佛諸深經持戒頭陀細行妙法多皆廢舍不復讀誦。富樓那！當爾之時，諸比丘眾樂行五欲貪嗜飲食。爾時國王唯有一子，名陀摩尸利，王甚愛重，時于

【現代漢語翻譯】現代漢語譯本聽聞並實踐佛法。常常以清凈的心，為他人廣泛地解說佛法，饒益一切眾生，心中沒有任何希求和期望。獲得各種功德的滋味，自己安住于佛法之中，也令其他人安住其中，因此能增長佛法。如果在無量劫中所積累的各種功德，令它們都顯現在眼前，攝入菩薩的修行之道。所以應當尋求甚深的佛法，這是佛所稱讚的，常常為眾生宣說，功德由此而生。

『富樓那（Purna，佛陀弟子名）！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）安住于持戒頭陀法（dhuta，苦行）中，能夠具足一切善根福德。富樓那！過去久遠無量無邊不可思議阿僧祇劫（asamkhya kalpa，無數大劫），那時有一尊佛，號彌樓揵馱如來（Merukandha Tathagata，如來名）、應供（Arhat，應受供養者）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidya-carana-sampanna，明行圓滿者）、善逝（Sugata，善於逝世者）、世間解（Lokavid，瞭解世間者）、無上士（Anuttara，無上者）、調御丈夫（Purusadamyasarathi，調御丈夫者）、天人師（Sasta deva-manusyanam，天人導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間尊貴者）。佛的壽命是六十歲。一次說法，有八十億比丘（bhiksu，出家男眾）證得阿羅漢道（Arhatship，斷盡煩惱的境界）。富樓那！彌樓揵馱佛滅度后，佛法住世五百歲。般涅槃（parinirvana，完全的涅槃）后七天之中，諸大弟子也都隨佛入于涅槃。富樓那！這尊佛出現在五濁惡世（five turbidities，指劫濁、見濁、煩惱濁、眾生濁、命濁），就像我今天一樣。諸大弟子滅度之後，很多眾生都這樣想：『在沙門（sramana，出家修行者）的佛法中安穩快樂。我們為什麼不各自一起出家呢？』這樣想后，都剃除鬚髮，穿上法服出家。出家之後只做三件事：一是常常周旋往來於在家人的住所，二是隻貪圖利養來維持生活，三是身體肥胖而沒有福德和智慧。做了這三件事而不修習其他功業，一百年後，諸大弟子都滅盡了。這些比丘大多與在家人混雜，佛陀的各種深奧經典、持戒頭陀的細微修行妙法大多都被廢棄，不再讀誦。富樓那！那時，諸比丘眾喜歡行五欲（five desires，指色、聲、香、味、觸），貪圖飲食。當時國王只有一個兒子，名叫陀摩尸利（Dharmasri，法吉祥），國王非常愛重他，當時

【English Translation】 English version Hearing and practice. Always with a pure mind, widely explain the Dharma to others, Benefit all sentient beings, with no desires or expectations in the heart. Obtain the taste of various merits, abide in the Dharma oneself, Also cause others to abide in it, thus increasing the Buddha's Dharma. If all the merits accumulated in immeasurable kalpas, Let them all appear before you, and incorporate them into the Bodhisattva path. Therefore, one should seek the profound Dharma, which is praised by the Buddha, Always speak it for sentient beings, and merits arise from this.

'Purna (a disciple of the Buddha)! A Bodhisattva-mahasattva (great Bodhisattva) abiding in the practice of the dhuta (ascetic) precepts, is able to possess all roots of goodness and merit. Purna! In the past, in immeasurable, boundless, inconceivable asamkhya kalpas (countless great eons), there was a Buddha named Merukandha Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidya-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purusadamyasarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). The Buddha's lifespan was sixty years. In one teaching session, eighty billion bhikshus (monks) attained Arhatship (the state of liberation). Purna! After the parinirvana (complete nirvana) of Merukandha Buddha, the Dharma remained for five hundred years. Within seven days after his parinirvana, all the great disciples also followed the Buddha into nirvana. Purna! This Buddha appeared in the five turbidities (the five defilements of the age), just like I am today. After the great disciples passed away, many sentient beings thought: 『In the Dharma of the sramanas (ascetics), there is peace and happiness. Why don't we all go forth and become monks?』 Having thought this, they all shaved their heads and beards, and donned the monastic robes. After becoming monks, they only did three things: first, they often went back and forth to the homes of laypeople; second, they only craved for offerings to sustain themselves; and third, they were fat and had no merit or wisdom. Doing these three things without cultivating other practices, after a hundred years, all the great disciples had passed away. These monks mostly mingled with laypeople, and the Buddha's various profound scriptures, the subtle practices of the dhuta precepts, were mostly abandoned and no longer recited. Purna! At that time, the monastic community enjoyed the five desires (sensual pleasures) and craved food. At that time, the king had only one son, named Dharmasri (Auspicious Dharma), whom the king loved very much, at that time

靜處而作是念：『彌樓揵馱佛為得何法？今諸弟子皆共放逸，與諸白衣所行無異。』作是思惟疑時，有天神來至其所，隱身不現而作是言：『王子！彌樓揵馱佛所得深法清凈決定。』爾時王子聞天所說，即作是言：『彌樓揵馱佛所得深法清凈決定，其事云何？』答言：『王子！是法無色無受想行識、無陰界入、無有五欲亦無慾心。彌樓揵馱佛得是深法清凈決定，為眾生說。』爾時王子復問天言：『我等可得聞是法不？可得解知如說行不？』天言：『王子！汝能一心勤行精進，得之不難。』富樓那！爾時王子即作是念：『今是天神開悟我意，我當出家求是深法。』即詣父母，頭面作禮，白父母言：『我今欲于彌樓揵馱佛法中出家為道。』父母報言：『汝今何用舍我出家？今諸道人于佛法中白衣無異。』爾時父母以偈答言：

「『今諸比丘眾，　　放逸受五欲，　　耕種行販賣，　　白衣無有異。　　貧窮多苦惱，　　不能自活者，　　如是諸人等，　　求活故出家。　　汝今生王家，　　富樂受五欲，　　多諸珍寶物，　　何用出家為？』

「陀摩尸利王子以偈答父母言：

「『我不求榮位，　　若得當舍離，　　我今唯欲求，　　佛法深凈戒。　　有天開悟我，　　勸進我出家，　　佛所

【現代漢語翻譯】現代漢語譯本他獨自靜坐時，心中思忖：『彌樓揵馱佛（Mirukandha Buddha）究竟證得了什麼法？如今他的弟子們都如此放縱，和在家俗人沒什麼兩樣。』當他這樣思索並感到疑惑時，有一位天神來到他身邊，隱身不現，說道：『王子！彌樓揵馱佛所證得的法深奧、清凈且堅定。』當時，王子聽到天神所說，便問道：『彌樓揵馱佛所證得的深法清凈堅定，究竟是怎麼回事？』天神回答說：『王子！此法無色、無受、想、行、識（五蘊），無陰、界、入（十八界），沒有五欲，也沒有欲心。彌樓揵馱佛證得這深奧、清凈且堅定的法，併爲眾生宣說。』當時，王子又問天神：『我們能聽聞此法嗎？能理解並按照所說的去修行嗎？』天神說：『王子！如果你能一心勤奮精進，得到此法並不難。』富樓那（Purna）！當時，王子心中想：『現在是天神在開導我，我應當出家去尋求這深奧的法。』於是他去見父母，向他們頂禮，說道：『我現在想在彌樓揵馱佛的教法中出家修行。』父母回答說：『你現在為什麼要捨棄我們出家呢？如今那些修行人在佛法中和在家俗人沒什麼兩樣。』當時，父母用偈語回答說：『如今這些比丘眾，放縱地享受五欲，耕種、做買賣，和在家俗人沒什麼兩樣。那些貧窮、多苦惱、不能自活的人，爲了求生才出家。你現在生在王家，富裕快樂地享受五欲，擁有許多珍寶，為什麼要出家呢？』陀摩尸利（Dhamasiri）王子用偈語回答父母說：『我不追求榮華富貴，即使得到也會捨棄。我現在只想要尋求佛法中深奧、清凈的戒律。有天神開導我，勸我出家，佛所

【English Translation】 English version While dwelling in solitude, he thought to himself: 『What Dharma has Mirukandha Buddha attained? Now his disciples are all indulging in laxity, no different from lay people.』 As he pondered this with doubt, a deity came to him, invisible, and said: 『Prince! The profound Dharma attained by Mirukandha Buddha is pure and resolute.』 Then, upon hearing the deity』s words, the prince asked: 『How is it that the profound Dharma attained by Mirukandha Buddha is pure and resolute?』 The deity replied: 『Prince! This Dharma is without form, without sensation, perception, volition, or consciousness (the five skandhas), without the aggregates, realms, or sense bases (the eighteen dhatus), without the five desires, and without the mind of desire. Mirukandha Buddha has attained this profound, pure, and resolute Dharma, and he teaches it to sentient beings.』 Then the prince asked the deity: 『Can we hear this Dharma? Can we understand and practice as it is taught?』 The deity said: 『Prince! If you can diligently practice with a focused mind, it is not difficult to attain.』 Purna! At that time, the prince thought: 『Now the deity is enlightening my mind; I should leave home to seek this profound Dharma.』 He then went to his parents, bowed his head to their feet, and said: 『I now wish to leave home and practice in the Dharma of Mirukandha Buddha.』 His parents replied: 『Why would you leave us to go forth? Now those who practice in the Buddha』s Dharma are no different from lay people.』 Then his parents answered in verse: 『Now these monks, indulging in the five desires, cultivate the land and engage in trade, no different from lay people. Those who are poor, suffering, and unable to support themselves, leave home to seek a livelihood. You are born into a royal family, wealthy and enjoying the five desires, possessing many treasures; why would you leave home?』 Prince Dhamasiri answered his parents in verse: 『I do not seek glory or position; if I were to attain them, I would relinquish them. I now only wish to seek the profound and pure precepts of the Buddha』s Dharma. A deity has enlightened me, urging me to leave home, the Buddha』s

說深法，　　我冀當得知。　　我聞天所說，　　心中大歡喜，　　佛法今欲滅，　　我當助護持。』

「父母以偈答陀摩尸利言：

「『深經已滅盡，　　無有持誦者，　　汝今當何從，　　得聞佛深法？　　若於四眾中，　　有誦深義者，　　汝先從彼受，　　然後可出家。』

「陀摩尸利以偈答父母言：

「『我今勤精進，　　凈戒行頭陀，　　遠處山林中，　　求佛深凈法。』

「富樓那！陀摩尸利說此偈已，頭面作禮辭行出家，父母默然不能制止。即詣比丘，剃除鬚髮著袈裟受戒，以恭敬心問諸比丘：『彌樓揵馱佛云何說法教諸弟子？我得聞已當如說修行。』富樓那！諸比丘語陀摩尸利比丘言：『我等不聞佛所說法，但隨和尚諸師所行。汝今亦應行如是法。』爾時陀摩尸利比丘答諸比丘言：『汝等必從貧賤出家，是故今者但貴衣食，所行如是白衣無異。汝等今應與我共求佛深凈法。』時諸比丘以偈答陀摩尸利比丘言：

「『我等所為者，　　是事皆已得，　　衣食極豐足，　　免離王使役，　　安隱甚快樂，　　無敢輕慢者，　　白衣時苦惱，　　今皆無復有。　　是即名涅槃，　　第一快安樂，　　過是事以外，　　我皆不復用。　　我等多衣缽，　

【現代漢語翻譯】現代漢語譯本『請說深奧的佛法，我渴望能夠了解。我聽聞天人所說，心中非常歡喜，佛法現在將要衰滅，我應當幫助護持。』

『父母用偈語回答陀摩尸利（Dhammasiri，法吉祥）說：』

『深奧的經典已經滅盡，沒有能夠持誦的人，你現在應當從何處，才能聽聞佛陀深奧的佛法？如果在四眾（比丘、比丘尼、優婆塞、優婆夷）之中，有能夠誦持深奧教義的人，你先從他那裡接受，然後才可以出家。』

『陀摩尸利（Dhammasiri，法吉祥）用偈語回答父母說：』

『我現在勤奮精進，持守清凈的戒律，修行頭陀苦行，在偏遠的山林中，尋求佛陀深奧清凈的佛法。』

『富樓那（Purna，滿愿）！陀摩尸利（Dhammasiri，法吉祥）說完這偈語后，向父母頂禮告辭，請求出家，父母默然不能阻止。他隨即前往比丘處，剃除鬚髮，穿上袈裟，受持戒律，以恭敬心詢問各位比丘：『彌樓揵馱佛（Merukandha Buddha，山頂佛）是如何說法教導弟子的？我聽聞后應當如所說修行。』富樓那（Purna，滿愿）！各位比丘告訴陀摩尸利（Dhammasiri，法吉祥）比丘說：『我們沒有聽聞佛陀所說的法，只是隨從和尚、諸位老師所行。你現在也應當修行這樣的法。』當時，陀摩尸利（Dhammasiri，法吉祥）比丘回答各位比丘說：『你們必定是從貧賤之家出家，所以現在只看重衣食，所行和白衣沒有差別。你們現在應當和我一起尋求佛陀深奧清凈的佛法。』當時，各位比丘用偈語回答陀摩尸利（Dhammasiri，法吉祥）比丘說：』

『我們所追求的，這些事情都已經得到，衣食非常豐足，免除了國王的差役，安穩非常快樂，沒有人敢輕慢我們，做白衣時所受的苦惱，現在都已經沒有了。這就是所謂的涅槃，第一快樂安穩，除了這些事情以外，我們都不再需要。我們有很多的衣缽，

【English Translation】 English version 'Please speak of the profound Dharma, I long to understand it. I heard what the Devas said, and my heart is filled with great joy, The Buddha's Dharma is now about to perish, and I should help to protect it.'

'The parents replied to Dhammasiri (法吉祥) in verse:'

'The profound scriptures have already been extinguished, and there are no reciters, From where should you now, be able to hear the Buddha's profound Dharma? If among the four assemblies (bhikkhus, bhikkhunis, upasakas, upasikas), there is someone who can recite the profound teachings, You should first receive it from him, and then you can leave home.'

'Dhammasiri (法吉祥) replied to his parents in verse:'

'I will now diligently strive, uphold pure precepts, and practice asceticism, In remote mountains and forests, I will seek the Buddha's profound and pure Dharma.'

'Purna (滿愿)! After Dhammasiri (法吉祥) spoke this verse, he bowed to his parents and asked to leave home. His parents were silent and could not stop him. He then went to the bhikkhus, shaved his head and beard, put on the robes, received the precepts, and with a respectful heart asked the bhikkhus: 'How did Merukandha Buddha (山頂佛) teach his disciples? After I hear it, I should practice as he taught.' Purna (滿愿)! The bhikkhus told the bhikkhu Dhammasiri (法吉祥): 'We have not heard the Dharma spoken by the Buddha, but we follow what our teachers and masters do. You should also practice this way.' At that time, the bhikkhu Dhammasiri (法吉祥) replied to the bhikkhus: 'You must have left home from poor and humble families, so now you only value food and clothing, and your practices are no different from lay people. You should now seek the Buddha's profound and pure Dharma with me.' At that time, the bhikkhus replied to the bhikkhu Dhammasiri (法吉祥) in verse:'

'What we have sought, these things we have already obtained, Our food and clothing are very abundant, and we are free from the king's service, We are very peaceful and happy, and no one dares to look down on us, The sufferings we endured as lay people, are now all gone. This is what is called Nirvana, the first happiness and peace, Beyond these things, we no longer need anything. We have many robes and bowls,

湯藥物甚多，　　白衣常給施，　　檀越家亦多。』

「富樓那！爾時陀摩尸利比丘聞諸比丘說此偈已，心則悲惱涕零啼泣。詣余精舍，復以是事問諸比丘：『彌樓揵馱佛云何說法教諸弟子？我得聞已當如說行。』諸比丘眾亦如是答。爾時陀摩尸利比丘即便舍離此諸比丘，獨入山林幽遠之處，精誠一心欲求深法。先時彌樓揵馱佛諸弟子中有大弟子名為堅牢，修空閑行獨住深山，少欲知足心樂遠離，所作已辦，六通三明大阿羅漢，亦如我今摩訶迦葉。是堅牢比丘所住深山石窟壁上，書此偈言：

「『生死不斷絕，　　貪慾嗜味故，　　養怨入丘冢，　　唐受諸辛苦。　　身臭如死屍，　　九孔流不凈，　　如廁蟲樂糞，　　愚貪身無異。　　憶想妄分別，　　則是五欲本，　　智者不分別，　　五欲則斷滅。　　邪念生貪著，　　貪著生煩惱，　　正念無貪著，　　余煩惱亦盡。』

「富樓那！堅牢比丘石窟壁上書此四偈。陀摩尸利比丘經歷深山，見此石窟壁上四偈。見已讀誦思惟其義，未久之間得五神通，至彌樓揵馱佛本所燒處。到已作禮圍繞三匝，結跏趺坐發誓愿言：『我不見佛、不聞余法，不起於此。』富樓那！彌樓揵馱佛所說經名八百千門，釋提桓因誦持是經。釋提桓因知陀

【現代漢語翻譯】現代漢語譯本『湯藥等藥物很多，白衣（在家居士）常常佈施，施主家也很多。』『富樓那（Purna）！當時，陀摩尸利（Dhamasiri）比丘聽到其他比丘說這首偈頌后，心中悲傷，眼淚直流，哭泣不止。他去到其他精舍，又用這件事詢問其他比丘：『彌樓揵馱佛（Merukandha Buddha）是如何說法教導弟子的？我聽聞后應當如他所說的那樣修行。』眾比丘也像之前那樣回答。當時，陀摩尸利比丘就離開了這些比丘，獨自進入山林幽深之處，一心精誠地想要尋求深奧的佛法。先前，彌樓揵馱佛的弟子中有一位大弟子名叫堅牢（Dridha），他修習空閑之行，獨自住在深山中，少欲知足，內心喜歡遠離塵囂，所作已辦，擁有六神通和三明的大阿羅漢，就像我現在的摩訶迦葉（Mahakasyapa）一樣。這位堅牢比丘所住的深山石窟的墻壁上，寫著這首偈頌：『生死輪迴不斷絕，是因為貪圖慾望的滋味，養育怨恨進入墳墓，白白遭受各種辛苦。身體臭穢如同死屍，九個孔竅流出不凈之物，如同廁所里的蟲子喜歡糞便，愚癡的人貪戀身體沒有差別。憶想和妄加分別，是五欲的根本，智者不分別，五欲就會斷滅。邪念產生貪著，貪著產生煩惱，正念沒有貪著，其餘的煩惱也會消盡。』『富樓那！堅牢比丘在石窟墻壁上寫了這四句偈頌。陀摩尸利比丘在深山中行走，看到了這個石窟墻壁上的四句偈頌。看到后，他讀誦並思惟其中的含義，沒過多久就獲得了五神通，到達了彌樓揵馱佛最初火化的地方。到達后，他向佛舍利作禮，圍繞三圈，然後結跏趺坐，發誓說：『我若不見佛，不聽聞其他佛法，就不從這裡起身。』富樓那！彌樓揵馱佛所說的經典名為八百千門，釋提桓因（Sakra devanam Indra）誦持這部經典。釋提桓因知道陀摩

【English Translation】 English version 'There are many medicines and decoctions, the white-clad (lay practitioners) often give offerings, and there are many patrons' families as well.' 'Purna! At that time, the Bhikkhu Dhamasiri, upon hearing these verses spoken by the other Bhikkhus, became sorrowful, his tears flowed, and he wept. He went to other monasteries and asked the Bhikkhus about this matter: 'How did the Buddha Merukandha teach his disciples? Having heard it, I shall practice accordingly.' The Bhikkhus answered in the same way as before. Then, the Bhikkhu Dhamasiri left those Bhikkhus and went alone into the remote parts of the mountains, sincerely seeking the profound Dharma. Previously, among the disciples of the Buddha Merukandha, there was a great disciple named Dridha, who practiced in solitude, dwelling alone in the deep mountains, with few desires, content, and with a mind that loved seclusion. He had accomplished his tasks, was a great Arhat with six supernormal powers and three kinds of knowledge, just like I, Mahakasyapa, am now. On the wall of the stone cave where this Bhikkhu Dridha lived in the deep mountains, these verses were written: 'The cycle of birth and death is endless, because of craving for the taste of desire, nurturing resentment into the grave, suffering all kinds of hardships in vain. The body is foul like a corpse, the nine orifices flow with impurities, like worms in a toilet that enjoy feces, the foolish who crave the body are no different. Recollection and false discrimination are the root of the five desires, the wise do not discriminate, and the five desires will be extinguished. Wrong thoughts give rise to attachment, attachment gives rise to afflictions, right thoughts have no attachment, and the remaining afflictions will also be exhausted.' 'Purna! Bhikkhu Dridha wrote these four verses on the wall of the stone cave. Bhikkhu Dhamasiri, while traveling in the deep mountains, saw these four verses on the wall of the stone cave. Having seen them, he recited and contemplated their meaning, and before long, he attained the five supernormal powers and arrived at the place where the Buddha Merukandha was originally cremated. Upon arriving, he paid homage to the Buddha's relics, circumambulated three times, and then sat in the lotus position, making a vow: 'If I do not see the Buddha, and do not hear other Dharma, I will not rise from here.' Purna! The scripture spoken by the Buddha Merukandha is called the Eight Hundred Thousand Gates, and Sakra devanam Indra recites this scripture. Sakra devanam Indra knew that Dhama

摩尸利比丘深心愛法，從忉利天上來下至其所，為說八百千門經，又與四多聞本句、七種重句、十四門句。陀摩尸利比丘聞已誦持，于諸法中得智慧明，彌樓揵馱佛所說清凈應空應離諸深妙經自然在心。又彌樓揵馱佛為現其身，及比丘眾並所住處精舍床榻，大會四眾，天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切眾會悉令得見。陀摩尸利比丘于諸法中得智慧眼，從坐處起，漸漸遊行還至本國到父母所，為說清凈應空應離諸深妙經，稱揚贊佛法眾功德。

「富樓那！爾時陀摩尸利比丘父母宮人、大臣官屬，聞是法已信心恭敬，語陀摩尸利比丘言：『唯愿大德濟度我等，得於彌樓揵馱佛法中出家。』富樓那！爾時八萬四千人俱，隨逐國王及王夫人一時出家。出家之後，皆號陀摩尸利語諸比丘眾。富樓那！是陀摩尸利比丘還令彌樓揵馱佛法續復熾盛，使多眾生得住其中，是其宿命大慈悲心願護法故。於是陀摩尸利比丘，從一聚落至一聚落，從城至城從國至國，遊行稱讚彌樓揵馱佛及弟子功德。又以清凈應空應離諸深經法，為諸眾生廣演解說。爾時陀摩尸利比丘多為眾人供養恭敬，尊重讚歎名聞流佈。富樓那！陀摩尸利比丘如是廣益諸眾生已，后則命終。其諸弟子比丘、比丘尼、優婆塞

【現代漢語翻譯】現代漢語譯本：陀摩尸利（Dhammasiri）比丘內心深愛佛法，從忉利天（Trayastrimsa Heaven）降臨到他所在之處，為他宣說了八百千法門經典，又給予了四種多聞根本句、七種重要句、十四種法門句。陀摩尸利比丘聽聞后誦持不忘，在諸法中獲得了智慧光明，彌樓揵馱佛（Merukandara Buddha）所說的清凈、應空、應離的各種深奧經典自然地印在心中。彌樓揵馱佛還顯現了他的身形，以及比丘僧眾和他們居住的精舍床榻，大會四眾弟子，天、龍、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，所有與會大眾都得以親眼見到。陀摩尸利比丘在諸法中獲得了智慧之眼，從座位起身，漸漸回到自己的國家，來到父母身邊，為他們宣說清凈、應空、應離的各種深奧經典，稱揚讚歎佛、法、僧三寶的功德。『富樓那（Purna）！』當時，陀摩尸利比丘的父母、宮人、大臣官屬，聽聞此法后，生起信心和恭敬心，對陀摩尸利比丘說：『唯愿大德慈悲救度我們，讓我們能在彌樓揵馱佛的佛法中出家。』富樓那！當時，有八萬四千人跟隨國王和王后一同出家。出家之後，他們都以陀摩尸利為號，稱呼諸位比丘。富樓那！這位陀摩尸利比丘使得彌樓揵馱佛的佛法再次興盛，讓眾多眾生得以安住其中，這是他宿世的大慈悲心願，爲了護持佛法。於是，陀摩尸利比丘從一個村落到另一個村落，從城市到城市，從國家到國家，稱讚彌樓揵馱佛及其弟子的功德。又以清凈、應空、應離的各種深奧經典，為眾生廣為演說。當時，陀摩尸利比丘受到眾多人的供養、恭敬、尊重和讚歎，名聲遠播。富樓那！陀摩尸利比丘如此廣泛地利益眾生之後，最終去世。他的弟子比丘、比丘尼、優婆塞（Upasaka）

【English Translation】 English version: The Bhikkhu Dhammasiri, deeply loving the Dharma, descended from the Trayastrimsa Heaven to his place, and for him, he expounded eight hundred thousand Dharma teachings, and also gave four fundamental sentences of great learning, seven important sentences, and fourteen Dharma sentences. Bhikkhu Dhammasiri, having heard this, recited and held it in mind, and in all Dharmas, he obtained the light of wisdom. The pure, empty, and detached profound scriptures spoken by Merukandara Buddha naturally resided in his heart. Furthermore, Merukandara Buddha manifested his form, as well as the Sangha of Bhikkhus and the monasteries and beds where they resided, and a great assembly of the fourfold community, including gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, all of whom were able to see. Bhikkhu Dhammasiri, having obtained the eye of wisdom in all Dharmas, arose from his seat, and gradually returned to his own country, to his parents, and for them, he expounded the pure, empty, and detached profound scriptures, praising the virtues of the Buddha, Dharma, and Sangha. 'Purna!' At that time, the parents, palace attendants, ministers, and officials of Bhikkhu Dhammasiri, having heard this Dharma, developed faith and reverence, and said to Bhikkhu Dhammasiri: 'May the great virtuous one have compassion and save us, so that we may leave home in the Dharma of Merukandara Buddha.' Purna! At that time, eighty-four thousand people followed the king and queen to leave home together. After leaving home, they were all called Dhammasiri, addressing the Bhikkhu Sangha. Purna! This Bhikkhu Dhammasiri caused the Dharma of Merukandara Buddha to flourish again, enabling many beings to dwell within it, which was his great compassionate vow from past lives to protect the Dharma. Therefore, Bhikkhu Dhammasiri went from village to village, from city to city, from country to country, praising the virtues of Merukandara Buddha and his disciples. He also widely expounded the pure, empty, and detached profound scriptures for all beings. At that time, Bhikkhu Dhammasiri was offered, revered, respected, and praised by many people, and his name spread far and wide. Purna! Bhikkhu Dhammasiri, having thus widely benefited all beings, eventually passed away. His disciples, Bhikkhus, Bhikkhunis, Upasakas

、優婆夷皆共和合，以一切香木為積供養燒身。共起塔廟縱廣十里，以眾花香末香涂香瓔珞幡蓋，供養恭敬尊重讚歎。

「富樓那！陀摩尸利比丘臨命終時，愿還生此閻浮提內。即得隨愿生在王家，名為得念。于彌樓揵馱佛后第三百歲法中出家，以其本願宿命智故，諸門句陀羅尼句自然還得。以得陀羅尼力故，先未聞經能為眾生敷演廣說，不說前身曾所說者。富樓那！時諸陀摩尸利比丘眾中，深智明利厚善根者，聞得念所說諸經，心皆隨喜信受恭敬，供養守護得念比丘。其中比丘無有威德鈍根者、頑鈍闇塞薄善根者，聞得念比丘所說新法，不信不受違逆說過，作是言：『如是等經，我等不從和上諸師所聞，本亦不從陀摩尸利大師所聞。』富樓那！其中深智、依止義者不隨語言，以依義故心不違逆，不違逆故則護彌樓揵馱佛法，恭敬守護得念比丘。富樓那！爾時比丘、比丘尼、優婆塞、優婆夷，有八十那由他人隨順得念比丘所說經法。富樓那！時陀摩尸利諸弟子眾別為二部：一名陀摩尸利諸比丘眾，二名得念諸比丘眾。得念比丘不說我是陀摩尸利。所以者何？陀摩尸利比丘人皆謂得阿羅漢道非是菩薩，若自說者人則疑惑。得念比丘人皆知是菩薩非阿羅漢。富樓那！得念比丘如是廣利諸眾生已，后覆命終。諸弟子眾

【現代漢語翻譯】現代漢語譯本：優婆夷們都和合一致，用各種香木堆積起來供養，焚燒自己的身體。她們共同建造了一座塔廟，縱橫十里，用各種鮮花、香末、涂香、瓔珞、幡蓋供養，恭敬尊重讚歎。『富樓那（Purna）！陀摩尸利（Dharmasiri）比丘臨命終時，發願還要轉生到這閻浮提（Jambudvipa）內。他隨即如願轉生到王家，名為得念（Dhyanaprapta）。在彌樓揵馱佛（Merukandha Buddha）滅度后第三百年，他出家修行，因為他本願的宿命智，各種法門、句陀羅尼（dharani）自然而然地獲得。因為得到陀羅尼的力量，他能為眾生敷演廣說他以前從未聽聞的經典，而不說他前世曾經說過的。富樓那！當時陀摩尸利比丘眾中，那些深具智慧、明辨事理、善根深厚的人，聽到得念所說的經典，都心生歡喜，信受恭敬，供養守護得念比丘。而那些沒有威德、根性遲鈍、愚昧無知、善根淺薄的比丘，聽到得念比丘所說的新法，不相信，不接受，違逆他的說法，說：『這些經典，我們不曾從和上（Upadhyaya）諸師那裡聽聞，也從未從陀摩尸利大師那裡聽聞。』富樓那！那些深具智慧、依止義理的人，不執著于語言，因為依止義理，所以心中不違逆，不違逆所以就護持彌樓揵馱佛的佛法，恭敬守護得念比丘。富樓那！當時，有八十那由他（nayuta）的比丘、比丘尼、優婆塞（upasaka）、優婆夷（upasika）都隨順得念比丘所說的經法。富樓那！當時，陀摩尸利的弟子們分為兩派：一派名為陀摩尸利比丘眾，另一派名為得念比丘眾。得念比丘不說自己是陀摩尸利。為什麼呢？因為人們都認為陀摩尸利比丘已經證得阿羅漢道，而不是菩薩，如果他自己說，人們就會疑惑。而人們都知道得念比丘是菩薩，而不是阿羅漢。富樓那！得念比丘這樣廣泛利益眾生之後，又再次命終。他的弟子們

【English Translation】 English version: The Upasikas all united and, using all kinds of fragrant wood, made a pile for offerings and burned their bodies. Together, they built a stupa ten square li in size, and with various flowers, powdered incense, scented ointments, necklaces, banners, and canopies, they made offerings, showing respect, reverence, and praise. 『Purna! When the Bhikshu Dharmasiri was about to die, he wished to be reborn in this Jambudvipa. He was then reborn into a royal family as he wished, and was named Dhyanaprapta. Three hundred years after the passing of Merukandha Buddha, he left home to practice. Because of his original vow and his knowledge of past lives, he naturally regained all the Dharma gates and dharani phrases. Because of the power of the dharani, he was able to expound and widely explain scriptures that he had never heard before, without mentioning what he had said in his previous life. Purna! At that time, among the Bhikshus of Dharmasiri, those who were deeply wise, discerning, and had deep roots of goodness, upon hearing the scriptures spoken by Dhyanaprapta, were all delighted, believed, respected, and protected the Bhikshu Dhyanaprapta. However, those Bhikshus who lacked virtue, were dull-witted, ignorant, and had shallow roots of goodness, upon hearing the new Dharma spoken by Bhikshu Dhyanaprapta, did not believe, did not accept, and contradicted his teachings, saying: 『We have not heard these scriptures from our Upadhyayas, nor have we heard them from Master Dharmasiri.』 Purna! Those who were deeply wise and relied on the meaning did not cling to words. Because they relied on the meaning, their minds did not contradict, and because they did not contradict, they protected the Dharma of Merukandha Buddha and respectfully protected Bhikshu Dhyanaprapta. Purna! At that time, there were eighty nayutas of Bhikshus, Bhikshunis, Upasakas, and Upasikas who followed the scriptures spoken by Bhikshu Dhyanaprapta. Purna! At that time, the disciples of Dharmasiri were divided into two groups: one group was called the Bhikshus of Dharmasiri, and the other group was called the Bhikshus of Dhyanaprapta. Bhikshu Dhyanaprapta did not say that he was Dharmasiri. Why? Because people all thought that Bhikshu Dharmasiri had attained Arhatship, not Bodhisattvahood, and if he said so himself, people would doubt it. But people all knew that Bhikshu Dhyanaprapta was a Bodhisattva, not an Arhat. Purna! After Bhikshu Dhyanaprapta had thus widely benefited all beings, he passed away again. His disciples

以一切香木為積供養燒身。四眾普集，為欲供養大師菩薩，共起塔廟縱廣五里，以眾香花末香涂香瓔珞幡蓋，供養恭敬尊重讚歎。

「富樓那！得念比丘臨命終時，還復愿生此閻浮提。隨愿得生大長者家，名為耶舍。以本願故得識宿命，于彌樓揵馱佛第四百歲、始年七歲出家為道，得諸陀羅尼。陀羅尼力故，能為人說所未聞經。於是得念諸比丘眾、陀摩尸利諸比丘眾，其中厚善根者，得聞耶舍所說諸法，心大歡喜皆得法樂。富樓那！是諸比丘依止於義不隨語言，是故聞耶舍比丘聞所未聞應空深經，合第一義，信受不逆，能受持誦如所說行。富樓那！中有比丘頑鈍闇塞薄善根者，從耶舍比丘聞所未聞，所未合第一義應空深經，不信不受違逆毀壞，而作是言：『如是法者，我等不從和尚諸師所聞，亦復不從得念菩薩大師所聞。』富樓那！諸從耶舍比丘聞法歡喜心信受者，皆為陀摩尸利比丘，得念比丘等憎嫉輕慢不聽住止，不共讀誦講說經法，反更謗言：『此非佛法非大師教。』富樓那！爾時耶舍比丘廣宣流佈彌樓揵馱佛法，從一聚落至一聚落，為眾生說多所饒益，教化八十億那由他人發阿耨多羅三藐三菩提心。耶舍比丘所饒益如是，后覆命終。其諸隨逐耶舍比丘有七萬人，為耶舍比丘起七萬塔，以眾香花涂香末香瓔

【現代漢語翻譯】現代漢語譯本：以各種香木堆積起來供養，並焚燒自身。四眾弟子普遍聚集，爲了供養大師菩薩，共同建造塔廟，縱橫五里，用各種香花、末香、涂香、瓔珞、幡蓋，供養、恭敬、尊重、讚歎。『富樓那！』得念比丘臨終時，還發愿往生此閻浮提（Jambudvipa，指我們所居住的這個世界）。隨其願望，得生於大長者家，名為耶舍（Yasha）。因其本願，得以知曉宿命，在彌樓揵馱佛（Merukandha Buddha）滅度后第四百年，七歲時出家修道，獲得各種陀羅尼（Dharani，總持，能持一切善，遮一切惡的咒語）。憑藉陀羅尼的力量，能為他人宣說未曾聽聞的經典。於是，得念比丘的弟子們，以及陀摩尸利（Dharmashila）的弟子們，其中善根深厚者，聽聞耶舍所說的諸法，心中大為歡喜，都得到法樂。『富樓那！』這些比丘依止於義理而不執著于言辭，因此聽聞耶舍比丘所說未曾聽聞、符合第一義的空性甚深經典，信受不違逆，能夠受持讀誦，並如所說修行。『富樓那！』其中有比丘愚鈍闇昧、善根淺薄，從耶舍比丘那裡聽聞未曾聽聞、不符合第一義的空性甚深經典，不相信、不接受，違逆毀壞，並說：『這樣的法，我們不曾從和尚諸師那裡聽聞，也不曾從得念菩薩大師那裡聽聞。』『富樓那！』那些從耶舍比丘那裡聽聞佛法，歡喜心信受的人，都被陀摩尸利比丘、得念比丘等人憎恨、嫉妒、輕慢，不讓他們居住，不與他們共同讀誦講說經典，反而誹謗說：『這不是佛法，不是大師的教導。』『富樓那！』那時，耶舍比丘廣泛宣揚彌樓揵馱佛的佛法，從一個村落到另一個村落，為眾生說法，多所饒益，教化八十億那由他（Nayuta，數量單位，指極大的數目）人發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的覺悟）。耶舍比丘所饒益的眾生就是這樣，後來也命終了。那些追隨耶舍比丘的有七萬人，為耶舍比丘建造了七萬座塔，用各種香花、涂香、末香、瓔珞、幡蓋供養。

【English Translation】 English version: They piled up all kinds of fragrant wood as offerings and burned themselves. The four assemblies gathered universally, intending to make offerings to the great master Bodhisattva. Together, they built stupas and temples, five miles in length and breadth, and used various fragrant flowers, powdered incense, scented ointments, necklaces, banners, and canopies to make offerings, showing reverence, respect, and praise. 『Purna!』 When the Bhikshu Detian (Detian Bhikshu) was about to die, he wished to be reborn in this Jambudvipa (the world we live in). According to his wish, he was born into the family of a great elder, named Yasha. Because of his original vow, he was able to remember his past lives. In the four hundredth year after the Parinirvana of Merukandha Buddha, at the age of seven, he left home to practice the Way and attained various Dharanis (mantras that hold all good and prevent all evil). By the power of the Dharanis, he was able to preach scriptures that had not been heard before. Then, the disciples of Detian Bhikshu and the disciples of Dharmashila, those with deep roots of goodness, heard the teachings of Yasha and were greatly delighted, all attaining the joy of the Dharma. 『Purna!』 These Bhikshus relied on the meaning and not on the words. Therefore, when they heard the profound scriptures on emptiness, which had not been heard before and were in accordance with the ultimate truth, they believed and accepted them without opposition, and were able to uphold, recite, and practice as taught. 『Purna!』 Among them were Bhikshus who were dull, ignorant, and had shallow roots of goodness. When they heard the profound scriptures on emptiness, which had not been heard before and were not in accordance with the ultimate truth, from Yasha Bhikshu, they did not believe or accept them, but opposed and destroyed them, saying: 『We have not heard such teachings from our teachers and masters, nor from the great master Bodhisattva Detian.』『Purna!』 Those who heard the Dharma from Yasha Bhikshu and joyfully believed and accepted it were hated, envied, and despised by the Bhikshus of Dharmashila and Detian, who did not allow them to stay, did not read or discuss the scriptures with them, and instead slandered them, saying: 『This is not the Buddha's Dharma, nor the teachings of the great master.』『Purna!』 At that time, Yasha Bhikshu widely propagated the Dharma of Merukandha Buddha, going from one village to another, preaching to sentient beings, greatly benefiting them, and teaching eighty billion Nayutas (a large number) of people to generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment). Yasha Bhikshu benefited beings in this way, and later he also passed away. Those who followed Yasha Bhikshu, numbering seventy thousand, built seventy thousand stupas for Yasha Bhikshu, and made offerings with various fragrant flowers, scented ointments, powdered incense, necklaces, and banners.

珞幡蓋，供養恭敬尊重讚歎。

「富樓那！耶舍比丘臨命終時，還復愿生此閻浮提。命終之後即得隨愿復生王家，生時諸天發大聲言：『今王所生，多益眾生。』即隨此聲字為導師。至年十四，于彌樓揵馱佛法第五百歲出家學道。是導師比丘廣誦經書多聞深入，文詞清辯善巧說法。富樓那！是導師比丘，從一聚落至一聚落，從城至城從國至國，流佈彌樓揵馱佛法多所饒益。爾時陀摩尸利、得念、耶舍諸比丘眾，皆來合集，造詣導師欲共毀破。爾時導師比丘知諸比丘來，作是言：『汝諸比丘問難何事？以何事問？云何而問？』諸比丘等聞是語已，憂愁不樂默不能答，不能障礙導師比丘。富樓那！隨此菩薩壽命在世佛法熾盛，隨其終后佛法則滅。是導師比丘末後惡世法欲滅時，從一聚落至一聚落，從城至城從國至國，為多眾生敷說清凈應空深經，化八百萬人令發阿耨多羅三藐三菩提心，是人命終皆生天上。富樓那！是導師比丘所益如是。今夜命終，明日夜法滅。富樓那！彌樓揵馱佛法滅故，諸深清凈應空經法皆悉滅盡。富樓那！如是菩薩摩訶薩以是深經守護佛法，能自具足善根福德。富樓那！是導師菩薩命終之後，即生彼土上方第十世界。時彼佛號善眼多陀阿伽陀、阿羅訶、三藐三佛陀。即復出家，宿世善根福德因

【現代漢語翻譯】現代漢語譯本用珞幡和寶蓋供養，恭敬尊重並讚歎。『富樓那（Purna，佛陀弟子名）！耶舍（Yasa，佛陀弟子名）比丘臨終時，還希望轉生到這個閻浮提（Jambudvipa，我們所居住的娑婆世界）。他命終之後，就如願轉生到王家。出生時，諸天發出大聲宣告：『現在國王所生的孩子，將利益眾多眾生。』他便隨著這聲音的指引成為導師。到了十四歲，在彌樓揵馱（Merukandha，佛名）佛法第五百個年頭出家學道。這位導師比丘廣泛誦讀經書，博學深思，文辭清晰，善於說法。富樓那！這位導師比丘，從一個村落到另一個村落，從城市到城市，從國家到國家，傳播彌樓揵馱佛法，利益了很多人。當時，陀摩尸利（Dharmasiri，比丘名）、得念（Praptasmrti，比丘名）、耶舍等眾多比丘，都聚集起來，來到導師處，想要共同毀壞他的教法。那時，導師比丘知道這些比丘的來意，就說：『你們這些比丘想問什麼？用什麼問題來問？如何發問？』這些比丘聽了這話，憂愁不樂，沉默不語，無法阻礙導師比丘。富樓那！這位菩薩在世時，佛法興盛；他去世后，佛法就衰滅。這位導師比丘在末法時代，佛法將要滅亡時，從一個村落到另一個村落，從城市到城市，從國家到國家，為眾多眾生宣講清凈的應空深經，教化了八百萬人發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），這些人命終后都轉生到天上。富樓那！這位導師比丘所利益的眾生就是這樣。他今晚命終，明天晚上佛法就滅亡。富樓那！彌樓揵馱佛法滅亡后，所有清凈的應空深經法都將滅盡。富樓那！像這樣的菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），用這些深經守護佛法，能夠自己具足善根福德。富樓那！這位導師菩薩命終之後，就轉生到彼土上方的第十個世界。那時，那裡的佛號為善眼多陀阿伽陀（Su-netra Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyak-sambuddha，正等覺）。他再次出家，是因為宿世的善根福德因緣。

【English Translation】 English version With jeweled banners and canopies, they made offerings, showing reverence, respect, and praise. 『Purna! When the Bhikshu Yasa was about to die, he still wished to be reborn in this Jambudvipa. After his death, he was reborn into a royal family as he had wished. At the time of his birth, the devas proclaimed loudly: 『The one born to the king now will greatly benefit sentient beings.』 He then followed this proclamation to become a guide. At the age of fourteen, he left home to study the Way during the fifth hundred years of the Dharma of the Buddha Merukandha. This guide Bhikshu widely recited scriptures, was learned and profound, eloquent, and skilled in expounding the Dharma. Purna! This guide Bhikshu, from one village to another, from city to city, from country to country, spread the Dharma of the Buddha Merukandha, benefiting many. At that time, Dharmasiri, Praptasmrti, Yasa, and many other Bhikshus gathered together, came to the guide, and wanted to jointly destroy his teachings. Then, the guide Bhikshu, knowing the intentions of these Bhikshus, said: 『What do you Bhikshus want to ask? With what questions do you ask? How do you ask?』 Upon hearing these words, the Bhikshus became worried and unhappy, remained silent, and could not hinder the guide Bhikshu. Purna! While this Bodhisattva was alive, the Buddha's Dharma flourished; after his death, the Dharma declined. This guide Bhikshu, in the Dharma-ending age when the Dharma was about to perish, went from one village to another, from city to city, from country to country, expounding the pure and profound scriptures on emptiness to many sentient beings, converting eight million people to generate the Anuttara-samyak-sambodhi-citta, and these people were all reborn in the heavens after their death. Purna! The benefits brought by this guide Bhikshu were like this. He will pass away tonight, and the Dharma will perish tomorrow night. Purna! Because the Dharma of the Buddha Merukandha has perished, all the pure and profound scriptures on emptiness will be completely extinguished. Purna! Such a Bodhisattva-mahasattva, using these profound scriptures to protect the Dharma, is able to fully possess good roots and merits. Purna! After this guide Bodhisattva passed away, he was reborn in the tenth world above that land. At that time, the Buddha there was named Su-netra Tathagata, Arhat, Samyak-sambuddha. He left home again because of the good roots and merits from his past lives.

緣，深慧明利辯才無盡捷利無礙。是導師比丘于善眼佛法中，八萬四千歲修諸善法。命終更生值第二佛，號日增肩。於是佛所出家修集善根，求阿耨多羅三藐三菩提。命終之後還生此土，復值后佛，號不空行多陀阿伽陀、阿羅呵、三藐三佛陀，于佛法中復行出家，七萬歲中勤修善根求阿耨多羅三藐三菩提，時名首羅不空行。佛授其記言：『我滅之後，是首羅比丘當得作佛，號無礙眼多陀阿伽陀、阿羅呵、三藐三佛陀。』富樓那！菩薩成就是第三法，能得具足一切功德。」

爾時世尊欲明瞭此義而說偈言：

「菩薩聞甚深，　　清凈決定法，　身自能安住，　　亦復教餘人。　世間不得底，　　菩薩而不沒，　住于凈戒中，　　廣利諸眾生。　本事及譬喻，　　示眾以佛道，　諸佛之所說，　　此是決定法。　菩薩能行利，　　亦能利眾生，　守護諸佛法，　　教眾以菩提。　眾生如法事，　　菩薩皆為作，　教眾以佛道，　　是則近菩提。　護持諸佛道，　　亦廣利眾生，　諸天龍鬼神，　　大人所敬養。　是故聞清凈，　　諸空深妙法，　一心應思求，　　是則智增長。

「複次富樓那！菩薩摩訶薩具足諸行，諸行具故則能具足善根福德。何等為行？富樓那！菩薩親近善

{ "translations": [ "現代漢語譯本", "因緣，他具有深刻的智慧，明晰的辯才，無盡的敏捷和無礙的理解。這位導師比丘在善眼佛（善眼，佛名）的佛法中，修行各種善法八萬四千年。他命終後轉生，遇到了第二位佛，名為日增肩（日增肩，佛名）。在這位佛的教導下，他出家修行，積累善根，尋求阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，無上正等正覺）。命終之後，他又轉生到這個世界，再次遇到後來的佛，名為不空行多陀阿伽陀（不空行多陀阿伽陀，如來十號之一）、阿羅呵（阿羅呵，如來十號之一）、三藐三佛陀（三藐三佛陀，如來十號之一）。他在佛法中再次出家，七萬年中勤奮修行善根，尋求阿耨多羅三藐三菩提。當時他的名字叫首羅不空行（首羅不空行，人名）。佛給他授記說：『我滅度之後，這位首羅比丘將成佛，號為無礙眼多陀阿伽陀（無礙眼多陀阿伽陀，如來十號之一）、阿羅呵（阿羅呵，如來十號之一）、三藐三佛陀（三藐三佛陀，如來十號之一）。』富樓那（富樓那，佛陀弟子名）！菩薩成就這第三種法，就能具足一切功德。」， "", "這時，世尊爲了闡明這個道理，說了偈語：", "", "『菩薩聽聞甚深，清凈決定的法，自身能夠安住其中，也能教導其他人。世間無法觸及的真理，菩薩不會迷失，安住在清凈的戒律中，廣泛利益一切眾生。通過本生故事和譬喻，向眾生展示佛道，這是諸佛所說的，是決定的真理。菩薩能夠行利，也能利益眾生，守護諸佛的教法，教導眾生菩提之道。眾生如法之事，菩薩都為他們去做，教導眾生佛道，這樣就接近菩提。護持諸佛之道，也廣泛利益眾生，諸天、龍、鬼神，都敬仰供養這樣的大人。因此，聽聞清凈，諸空深奧的法，應當一心思考尋求，這樣智慧就會增長。", "", "『再者，富樓那！菩薩摩訶薩（菩薩摩訶薩，大菩薩）具足各種修行，因為具足各種修行，就能具足善根福德。什麼是修行呢？富樓那！菩薩親近善知識，" ], "english_translations": [ "English version", "Through causes and conditions, he possessed profound wisdom, clear eloquence, inexhaustible agility, and unobstructed understanding. This guiding Bhikshu (Bhikshu, Buddhist monk) practiced various virtuous deeds for eighty-four thousand years within the Dharma of the Buddha 'Good Eyes' (Good Eyes, name of a Buddha). After his life ended, he was reborn and encountered the second Buddha, named 'Increasing Shoulders' (Increasing Shoulders, name of a Buddha). Under the guidance of this Buddha, he renounced his home life, cultivated roots of goodness, and sought Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). After his life ended, he was reborn in this world again and encountered the subsequent Buddha, named 'Unfailing Conduct Tathagata' (Unfailing Conduct Tathagata, one of the ten epithets of a Buddha), Arhat (Arhat, one of the ten epithets of a Buddha), Samyak-sambuddha (Samyak-sambuddha, one of the ten epithets of a Buddha). He again renounced his home life within the Dharma, diligently cultivated roots of goodness for seventy thousand years, and sought Anuttara-samyak-sambodhi. At that time, his name was Sura Unfailing Conduct (Sura Unfailing Conduct, name of a person). The Buddha prophesied to him, saying: 'After my Parinirvana, this Bhikshu Sura will become a Buddha, named Unobstructed Eyes Tathagata (Unobstructed Eyes Tathagata, one of the ten epithets of a Buddha), Arhat (Arhat, one of the ten epithets of a Buddha), Samyak-sambuddha (Samyak-sambuddha, one of the ten epithets of a Buddha).' Purna (Purna, name of a disciple of the Buddha)! A Bodhisattva who accomplishes this third Dharma is able to fully possess all merits.", "", "At that time, the World Honored One, wishing to clarify this meaning, spoke in verse:", "", "'A Bodhisattva hears the profound, pure, and definitive Dharma, is able to abide in it himself, and also teaches others. The truth that the world cannot grasp, the Bodhisattva does not lose, abiding in pure precepts, widely benefiting all sentient beings. Through Jataka tales and parables, he shows sentient beings the path of the Buddha, this is what all Buddhas have spoken, it is the definitive truth. A Bodhisattva is able to act for benefit, and also benefit sentient beings, protecting the Dharma of all Buddhas, teaching sentient beings the path to Bodhi. The affairs of sentient beings that are in accordance with the Dharma, the Bodhisattva does them all, teaching sentient beings the path of the Buddha, thus he is close to Bodhi. Protecting the path of all Buddhas, and also widely benefiting sentient beings, the Devas, Nagas, and Yakshas, all revere and support such a great being. Therefore, hearing the pure, profound, and subtle Dharma of emptiness, one should contemplate and seek it with a single mind, thus wisdom will grow.'", "", "'Furthermore, Purna! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, great Bodhisattva) is complete in all practices, and because he is complete in all practices, he is able to be complete in roots of goodness and merit. What are these practices? Purna! A Bodhisattva draws near to good" ] }

知識，行佈施、持戒、忍辱、精進、禪定、智慧方便。何等為菩薩善知識？菩薩所從聞如是經，及教化方便諸佛阿羅漢，及有深心求佛道菩薩，皆名菩薩善知識。菩薩成就此第四法，則能具足一切功德。」爾時世尊以偈頌曰：

「我說諸菩薩，　　所當應行法，　施已心歡喜，　　無有諸悔恨。　云何為歡喜？　　謂樂悉遍身，　常以此喜心，　　而行菩薩道。　菩薩所佈施，　　迴向于菩提，　饒益諸眾生，　　自利無有量。　若見有乞者，　　心生於佛想，　念是人今來，　　施遺我佛道。　我因於是人，　　得凈佛國土，　是人示我佛，　　教化我佛道。　我今值此人，　　快得大吉利，　歡樂遍滿身，　　更不樂餘事。　若有人來詣，　　遙見而問訊，　仁者須何物？　　我當盡相與。　若言無所須，　　菩薩亦歡喜，　為欲教化我，　　故言無所須。　此賢以所樂，　　少欲知足法，　今來開悟我，　　使得菩提緣。　我今因此人，　　復得教以法，　汝言無所須，　　是語為善哉。　若言須此物，　　以是可與我，　菩薩若有者，　　歡喜言汝取。　若行佈施已，　　於後無所悔，　以唸佛道故，　　心常得歡喜。　佈施已迴向，　　眾生皆有分，

【現代漢語翻譯】現代漢語譯本『知識』，即是行佈施（dana，給予）、持戒（sila，道德行為）、忍辱（ksanti，耐心）、精進（virya，努力）、禪定（dhyana，冥想）、智慧（prajna，洞察力）和方便（upaya，善巧方法）。什麼樣的才是菩薩的善知識（kalyanamitra，精神導師）呢？菩薩從其處聽聞如此經典的，以及教化方便的諸佛（Buddha，覺悟者）、阿羅漢（Arhat，已證悟者），以及有深心求佛道的菩薩，都稱為菩薩的善知識。菩薩成就這第四種法，就能具足一切功德。』當時，世尊以偈頌說道：『我說諸菩薩，應當修行的法，施捨后內心歡喜，沒有絲毫悔恨。什麼是歡喜呢？就是快樂遍佈全身，常常以這種歡喜心，來修行菩薩道。菩薩所佈施的，迴向于菩提（bodhi，覺悟），饒益一切眾生，自利也是無量的。如果見到有乞討的人，心中生起對佛的敬意，想著這個人今天來，是來施捨給我佛道的。我因為這個人，才能清凈佛國土，這個人向我展示佛，教化我佛道。我今天遇到這個人，真是得到了大吉大利，快樂遍滿全身，不再喜歡其他的事情。如果有人前來，遠遠地看見就問候，『仁者需要什麼？我應當全部給予。』如果說不需要什麼，菩薩也歡喜，『爲了教化我，所以才說不需要。』這位賢者以他所樂的，少欲知足的法，今天來開悟我，使我得到菩提的因緣。我今天因為這個人，又可以教他佛法，『你說不需要，這話真好啊。』如果說需要這個東西，『用這個可以給我嗎？』菩薩如果有的話，就歡喜地說『你拿去吧。』如果行佈施后，之後沒有絲毫悔恨，因為想著佛道，內心常常感到歡喜。佈施后迴向，眾生都有份，

【English Translation】 English version 'Knowledge,' which is the practice of giving (dana), moral conduct (sila), patience (ksanti), effort (virya), meditation (dhyana), wisdom (prajna), and skillful means (upaya). What are the good spiritual friends (kalyanamitra) of a Bodhisattva? Those from whom a Bodhisattva hears such scriptures, as well as the Buddhas (Buddha, the awakened ones) and Arhats (Arhat, the enlightened ones) who teach with skillful means, and the Bodhisattvas who have a deep aspiration for the path of Buddhahood, all are called the good spiritual friends of a Bodhisattva. When a Bodhisattva accomplishes this fourth dharma, they will be able to possess all merits.' At that time, the World Honored One spoke in verses: 'I speak of the practices that all Bodhisattvas should follow, giving with a joyful heart, without any regret. What is joy? It is happiness that pervades the whole body, and with this joyful heart, one should always practice the Bodhisattva path. The giving of a Bodhisattva is dedicated to enlightenment (bodhi), benefiting all sentient beings, and the self-benefit is also immeasurable. If one sees a beggar, one should generate respect for the Buddha in one's heart, thinking that this person has come today to give me the path of Buddhahood. Because of this person, I can purify the Buddha-land, this person shows me the Buddha, and teaches me the path of Buddhahood. Today, I have met this person, and I have truly received great fortune and benefit, joy fills my whole body, and I no longer desire other things. If someone comes and, seeing me from afar, asks, 'What do you need, noble one? I will give you everything.' If they say they need nothing, the Bodhisattva is also joyful, 'They say they need nothing in order to teach me.' This virtuous one, with their joy in the dharma of few desires and contentment, has come today to enlighten me, enabling me to have the conditions for enlightenment. Today, because of this person, I can again teach them the dharma, 'Your saying that you need nothing is truly excellent.' If they say they need this thing, 'Can you give this to me?' If the Bodhisattva has it, they will joyfully say, 'Take it.' If one gives and afterwards has no regret, because of thinking of the path of Buddhahood, one's heart is always joyful. After giving, one dedicates the merit, and all sentient beings have a share,

普令無所乏，　　盡使得知足。　若行菩薩道，　　眾生聞我名，　自然知止足，　　不生慳貪心。　今我國眾生，　　順道皆知足，　舍諸五欲著，　　皆樂行出家。　如是無量行，　　以施而回向，　愿常行佈施，　　眾生亦效我。　菩薩行佈施，　　以慈覆眾生，　一切諸世間，　　無有如是樂。　如大富長者，　　多財饒珍寶，　唯正有一子，　　積年久遠行。　長者聞子還，　　歡樂遍滿身，　久別而今歸，　　便若如更生。　菩薩見乞人，　　其心大歡喜，　長者歡喜分，　　十六不及一。　若得施行已，　　心則大歡喜，　慈心所生樂，　　此樂無有比。　如王治罪人，　　敕使支節解，　殺者將殺處，　　舉刀垂當下。　王恕賜榮位，　　是人大歡喜，　猶不及菩薩，　　施貧得歡樂。　菩薩行道時，　　不求于福田，　有乞則便與，　　故得大歡樂。　菩薩若值佛，　　羅漢辟支佛，　敬心知難遇，　　故往供養施。　菩薩有威德，　　明利心調順，　樂功德求道，　　供養佛及眾。　不以深恭敬，　　奉事諸天神，　唯除于諸佛，　　及諸佛弟子。　若有辟支佛，　　自然得涅槃，　亦行而供養，　　有是諸功德。　菩薩

【現代漢語翻譯】現代漢語譯本普遍令一切眾生沒有匱乏，都能夠知足。如果修行菩薩道（菩薩：指發願要救度一切眾生的修行者），眾生聽到我的名字，自然就會知道滿足，不會產生慳吝貪婪的心。現在我國的眾生，順應正道都能夠知足，捨棄對五欲（五欲：指色、聲、香、味、觸五種慾望）的執著，都喜歡修行出家。像這樣無量的修行，以佈施而回向（迴向：指將自己所修的功德，迴轉施向給眾生），愿我常常行佈施，眾生也效仿我。菩薩修行佈施，以慈悲覆蓋眾生，一切世間，沒有像這樣的快樂。就像大富長者，擁有很多財富和珍寶，只有一個兒子，離家多年遠行。長者聽到兒子回來的訊息，歡喜遍滿全身，久別重逢，就像重新獲得生命一樣。菩薩見到乞討的人，內心非常歡喜，長者的歡喜與之相比，連十六分之一都比不上。如果能夠施行佈施，內心就會非常歡喜，慈悲心所產生的快樂，這種快樂是無法比擬的。就像國王懲治罪人，下令肢解他的身體，劊子手將要行刑，舉起刀就要砍下去。國王赦免罪人並賜予他榮耀的地位，這個人非常歡喜，但仍然比不上菩薩佈施給貧窮的人所獲得的快樂。菩薩修行佛道時，不求福田（福田：指能夠種福報的場所或對像），有乞討的人就給予，所以獲得極大的快樂。菩薩如果遇到佛（佛：指覺悟者）、羅漢（羅漢：指斷除煩惱，證得解脫的修行者）、辟支佛（辟支佛：指不依佛陀教導，自己覺悟的修行者），以恭敬心知道他們難得遇到，所以前往供養佈施。菩薩具有威德，明智銳利，內心調柔順從，樂於功德，追求佛道，供養佛和僧眾。不以深深的恭敬心，奉事諸天神，唯獨除了諸佛，以及諸佛的弟子。如果有辟支佛，自然證得涅槃（涅槃：指解脫生死輪迴的境界），也應當前往供養，具有這樣的功德。菩薩

【English Translation】 English version May all beings be without want, and may they all be content. If I practice the Bodhisattva path (Bodhisattva: a practitioner who vows to save all beings), when beings hear my name, they will naturally know contentment and not give rise to stinginess or greed. Now, the beings in my country, following the path, are all content, abandoning their attachments to the five desires (five desires: form, sound, smell, taste, and touch), and they all delight in practicing renunciation. Such immeasurable practices, I dedicate through giving, wishing to always practice giving, and may beings emulate me. When a Bodhisattva practices giving, they cover beings with compassion, and in all the world, there is no such joy. Like a wealthy elder, with much wealth and treasures, who has only one son, who has been away for many years. When the elder hears of his son's return, joy fills his whole body, and after a long separation, it is as if he is reborn. When a Bodhisattva sees a beggar, their heart is filled with great joy, and the elder's joy is not even one-sixteenth of that. If one is able to practice giving, their heart will be filled with great joy, and the joy born of compassion is incomparable. Like a king punishing a criminal, ordering his limbs to be dismembered, and the executioner is about to strike with his sword. If the king pardons the criminal and bestows upon him a position of honor, that person is very happy, but it is still not comparable to the joy a Bodhisattva receives from giving to the poor. When a Bodhisattva practices the path, they do not seek a field of merit (field of merit: a place or object where one can plant the seeds of merit), but give to those who beg, and thus they receive great joy. If a Bodhisattva encounters a Buddha (Buddha: an enlightened one), an Arhat (Arhat: a practitioner who has eliminated afflictions and attained liberation), or a Pratyekabuddha (Pratyekabuddha: a practitioner who attains enlightenment on their own, without the guidance of a Buddha), with reverence, knowing they are rare to encounter, they go to make offerings and give. Bodhisattvas possess power and virtue, are wise and sharp, and their minds are gentle and compliant, they delight in merit, seek the path, and make offerings to the Buddha and the Sangha. They do not serve the gods with deep reverence, except for the Buddhas and the disciples of the Buddhas. If there is a Pratyekabuddha, who naturally attains Nirvana (Nirvana: the state of liberation from the cycle of birth and death), one should also go to make offerings, for they possess such merit. Bodhisattva

亦能知，　　福田善不善，　世間諸智者，　　不敬惡外道。　安住持戒品，　　慈心覆眾生，　精進無有比，　　忍智多聞廣。　行是諸功德，　　於世為高尊，　能證佛菩提，　　轉無上法輪。　菩薩能修行，　　如是上四法，　一切諸善根，　　悉皆現在前。　無量億數劫，　　所修諸功德，　悉皆攝入此，　　所行菩薩道。　是故諸菩薩，　　應常修慈心，　出家處山林，　　樂在空閑處。　常求諸清凈，　　甚深決定法，　具足菩薩行，　　以此自增長。」

神力品第五

爾時世尊以神通力，從身一一毛孔俱放百千萬億光明，又從一一毛孔出如須彌山等大猛火炎，又從一一毛孔出恒河沙等諸佛說法。時會大眾普見如是大神通力。爾時世尊現神力已還復如故，語富樓那言：「汝見如來從諸毛孔出是神力不？」

「已見。世尊！」

「富樓那！如來常有如是神力無有休廢。今諸弟子但知如來在此說法，而我實於十方恒河沙等世界常作佛事無有休息，亦於十方世界如是說法。富樓那！若人實語，何者是無等等無比人？兩足福田極深難測，無邊行者舉足一步，一切眾生不能得知不能思量。何心何行舉足下足，當說我是。富樓那！一切眾生不能思量，如來為以何

【現代漢語翻譯】現代漢語譯本也能知道，哪些是善的福田，哪些是不善的福田。世間有智慧的人，不會尊敬那些邪惡的外道。安住于持戒的品德，以慈悲心覆蓋一切眾生。精進修行無人能比，忍辱的智慧廣博深遠。奉行這些功德，在世間成為至高無上的人。能夠證得佛的菩提智慧，轉動無上的法輪。菩薩如果能修行這四種殊勝的法門，一切善的根基，都會立刻顯現在眼前。在無量億劫中所修行的各種功德，都會被攝入到這所修行的菩薩道中。因此，各位菩薩，應當常常修習慈悲心，出家住在山林中，喜歡在空閑寂靜的地方。常常尋求各種清凈、甚深而確定的法門，具足菩薩的修行，以此來增長自己的功德。

神力品第五

那時，世尊以神通力，從身上每一個毛孔都放出百千萬億的光明，又從每一個毛孔中發出像須彌山一樣大的猛烈火焰，又從每一個毛孔中發出像恒河沙一樣多的諸佛說法。當時在場的大眾都普遍看到了這樣的大神通力。這時，世尊顯現神通力后又恢復如常，對富樓那說：『你看到如來從各個毛孔中發出這樣的神力了嗎？』

『已經看到了，世尊！』

『富樓那！如來常常有這樣的神力，沒有停止的時候。現在各位弟子只知道如來在這裡說法，而我實際上在十方恒河沙數的世界中常常做著佛事，沒有休息，也在十方世界像這樣說法。富樓那！如果有人說實話，誰是無與倫比、無可比擬的人呢？兩足的福田深不可測，無邊行者舉足一步，一切眾生都不能得知，不能思量。以什麼心，以什麼行為舉足下足，應當說我是。富樓那！一切眾生都不能思量，如來是以什麼

【English Translation】 English version Also able to know, which are the good fields of merit, and which are the bad. The wise in the world do not respect evil heretics. Dwelling in the precepts of morality, covering all beings with a compassionate heart. Diligent practice is unparalleled, the wisdom of patience is vast and profound. Practicing these merits, one becomes the most revered in the world. Able to attain the Bodhi wisdom of the Buddha, turning the unsurpassed Dharma wheel. If a Bodhisattva can cultivate these four supreme Dharmas, All good roots will immediately manifest before them. The various merits cultivated in countless eons, Will all be absorbed into this Bodhisattva path being practiced. Therefore, all Bodhisattvas should always cultivate compassion, Leaving home to live in the mountains and forests, enjoying quiet and secluded places. Always seeking various pure, profound, and definitive Dharmas, Fully equipped with the practice of a Bodhisattva, thereby increasing one's own merits.

Chapter Five: The Power of Spiritual Penetration

At that time, the World Honored One, with his spiritual power, emitted hundreds of thousands of millions of lights from each pore of his body, and from each pore also emitted great and fierce flames like Mount Sumeru, and from each pore emitted teachings of Buddhas as numerous as the sands of the Ganges River. The assembly at that time universally saw such great spiritual power. Then, after displaying his spiritual power, the World Honored One returned to his usual state and said to Purna: 'Have you seen the Tathagata emit such spiritual power from his pores?'

'I have seen it, World Honored One!'

'Purna! The Tathagata always has such spiritual power, without ceasing. Now, the disciples only know that the Tathagata is teaching here, but in reality, I am constantly performing Buddha activities in the ten directions of worlds as numerous as the sands of the Ganges River, without rest, and I am also teaching in the ten directions of worlds in this way. Purna! If a person speaks truthfully, who is the incomparable, the unparalleled one? The field of merit of the two-footed one is immeasurably deep, and when the boundless practitioner takes a step, all beings cannot know, cannot fathom. With what mind, with what action does one lift and lower one's feet, that one should say 'I am'? Purna! All beings cannot fathom, with what does the Tathagata

思何心何行舉足下足。」爾時世尊欲明瞭此義而說偈言：

「世尊以何思、　　何行舉下足？　動不動眾生，　　常不知此事。　神通力無量，　　行處亦無量，　功德無量故，　　第一極高尊，　大神慧無量，　　無能盡知者。　假令一切人，　　智慧神通力，　皆如舍利弗，　　及與目揵連，　亦不能知我，　　舉足下足事。　正使一切人，　　皆作辟支佛，　不知我一步，　　況余深佛法。　假無量日月，　　合為一日輪，　不能及如來，　　一毛孔光明。　假使七萬億，　　那由他世界，　日輪縱廣等，　　遍照無量土。　如是諸大日，　　如十方恒沙，　合以為一日，　　一光如須彌。　如是諸大日，　　常照十方界，　比于佛光明，　　不現如焦樹。　是諸大日光，　　不能徹樹葉，　諸山河石壁，　　皆悉能障礙。　如來光所照，　　一切須彌山，　鐵圍金剛山，　　徹過無有障。　光明神通力，　　威德無有量，　誰見不發心？　　唯除于不信。　眾生見如是，　　光明大神力，　多發無上心，　　我等亦當得。」　時佛則微笑，　　阿難即問訊：「世尊何故笑？　　無礙智愿答。」　時佛答阿難：　　「眾生今見我，　所現大神力

【現代漢語翻譯】現代漢語譯本：『思考什麼？心念如何？行動如何？抬腳和落腳的意義是什麼？』那時，世尊爲了闡明這個道理，說了以下偈語：『世尊以何種思考，以何種行為來抬腳和落腳？眾生無論動或不動，通常都不知道這件事。神通之力無量無邊，所行之處也無量無邊，因為功德無量，所以是第一至高無上的尊者。大智慧無量無邊，沒有人能夠完全知曉。假設所有的人，都擁有智慧和神通之力，都像舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）和目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）一樣，也不能知道我抬腳和落腳的事情。即使所有的人，都成為辟支佛（Pratyekabuddha，獨覺者），也不能知道我一步的奧秘，更何況是其他深奧的佛法。假設無量的日月，合為一個日輪，也不能比得上如來（Tathagata，佛的稱號）一毛孔的光明。假設七萬億那由他（nayuta，數量單位，表示極大的數）世界，日輪的縱橫廣度相等，遍照無量的國土。像這樣的大日輪，如同十方恒河沙數一樣多，合為一個日輪，其光芒如須彌山（Sumeru，佛教宇宙觀中的中心山）一樣巨大。像這樣的大日輪，常照耀十方世界，與佛的光明相比，就像焦枯的樹木一樣黯淡無光。這些大日光，不能穿透樹葉，山河石壁，都能阻礙它們的光芒。如來光所照耀之處，一切須彌山，鐵圍山（Cakravada，環繞世界的山）和金剛山（Vajra，堅固的山），都能穿透而無障礙。光明神通之力，威德無量無邊，誰見了不會發菩提心？除非是不相信的人。眾生見到如此，光明大神力，大多會發起無上菩提心，『我們也將能夠達到如此境界』。這時，佛陀微笑，阿難（Ananda，佛陀十大弟子之一，以多聞著稱）立即上前問訊：『世尊為何微笑？請以無礙的智慧回答。』這時，佛陀回答阿難：『眾生現在見到我，所展現的大神通力，』

【English Translation】 English version: 'What is the thought? What is the mind? What is the action? What is the meaning of lifting and placing the foot?' At that time, the World Honored One, wishing to clarify this meaning, spoke the following verse: 'With what thought, with what action does the World Honored One lift and place his foot? Whether moving or still, sentient beings usually do not know this matter. The power of spiritual abilities is immeasurable, and the places one travels are also immeasurable, Because the merits are immeasurable, he is the first and most supreme honored one. The great wisdom is immeasurable, and no one can fully know it. Suppose all people, possess wisdom and spiritual powers, And are all like Sariputra (one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's ten great disciples, known for his spiritual powers), They still cannot know the matter of my lifting and placing my foot. Even if all people, become Pratyekabuddhas (solitary realizers), They cannot know the mystery of my one step, let alone other profound Buddhist teachings. Suppose countless suns and moons, combine into one sun disc, They cannot compare to the light from one pore of the Tathagata (a title of the Buddha). Suppose seventy billion nayutas (a unit of large numbers) of worlds, The sun discs are equal in length and breadth, illuminating countless lands. Such great sun discs, as numerous as the sands of the Ganges in the ten directions, Combine into one sun, its light as vast as Mount Sumeru (the central mountain in Buddhist cosmology). Such great suns, constantly illuminate the ten directions, Compared to the Buddha's light, they are as dim as withered trees. These great sunlights, cannot penetrate the leaves of trees, Mountains, rivers, and stone walls, can all obstruct their light. Where the Tathagata's light shines, all Mount Sumeru, Mount Cakravada (the mountain surrounding the world) and Mount Vajra (a firm mountain), can be penetrated without obstruction. The power of light and spiritual abilities, the majestic virtue is immeasurable, Who, upon seeing it, would not generate the Bodhi mind? Except for those who do not believe. Sentient beings, seeing such, great power of light, Mostly generate the supreme Bodhi mind, 'We too shall be able to attain such a state'. At this time, the Buddha smiled, and Ananda (one of the Buddha's ten great disciples, known for his great learning) immediately inquired: 'Why does the World Honored One smile? Please answer with your unobstructed wisdom.' At this time, the Buddha answered Ananda: 'Sentient beings now see me, the great spiritual powers that I have manifested,'

，　　發心愿作佛。」　眾中三萬人，　　愿護持是法：「我等於佛后，　　讚誦如是經。」「是人我滅后，　　得聞是經法，　中時及后時，　　聞已如說行。　發道心者難，　　深樂佛法難，　後世能持誦，　　是等經復難。　千萬億數劫，　　諸佛出甚難，　於後末世中，　　說是經復難。」

爾時佛告阿難：「我以如是等經倍囑累汝。所以者何？閻浮提內隨有如是菩薩藏經，則有佛法。阿難！如是等深經滅故，如說行法亦滅。如說行法滅故，佛法則滅。阿難！汝今當以第一供養具供養於我。云何為弟子以第一供養具供養於我？汝心勿謂名花好香末香涂香、幡蓋瓔珞衣服妓樂、讚歎如來為上供養。阿難！如是不名第一供養。若人得聞如是等深經，受持讀誦如所說行，是名以第一供養具供養恭敬尊重讚歎于佛。何以故？諸佛皆共供養恭敬尊重於法，不貴世間諸供養具。是故阿難！今以此經鄭重慇勤囑累于汝。何以故？阿難！我學如是等經，今得阿耨多羅三藐三菩提，轉無上法輪。過去諸佛本行菩薩道時亦學如是等經，得阿耨多羅三藐三菩提，轉無上法輪。未來諸佛亦學如是等經，當得阿耨多羅三藐三菩提，轉無上法輪。現在十方世界諸佛本行菩薩道時，亦學如是等經，得阿耨多羅三藐三菩

【現代漢語翻譯】現代漢語譯本『發願要成就佛果。』人群中有三萬人，發願護持這部佛法：『我們將在佛陀涅槃后，讚頌這部經典。』『這個人，在我涅槃后，能夠聽聞這部經典，無論是在中期還是後期，聽聞后都能如經典所說修行。發起菩提心很難，深深喜愛佛法也很難，在後世能夠受持讀誦這部經典，更是難上加難。在千萬億劫中，諸佛出世都非常難得，在末法時代，宣說這部經典更是難上加難。』

這時，佛陀告訴阿難（Ananda）：『我用這樣的經典多次囑託你。這是為什麼呢？因為在閻浮提（Jambudvipa，指我們所居住的這個世界）內，只要有這樣的菩薩藏經典，就有佛法存在。阿難！像這樣深奧的經典一旦滅絕，如經典所說的修行方法也會滅絕。如經典所說的修行方法滅絕，佛法也就滅絕了。阿難！你現在應當用第一等的供養來供養我。怎樣才算是弟子用第一等的供養來供養我呢？你心中不要認為用名貴的花、好香、末香、涂香、幡蓋、瓔珞、衣服、音樂、讚歎如來就是最上的供養。阿難！這不叫做第一等的供養。如果有人能夠聽聞像這樣深奧的經典，受持、讀誦、並按照所說的修行，這才是用第一等的供養來供養、恭敬、尊重、讚歎佛陀。為什麼呢？因為諸佛都共同供養、恭敬、尊重佛法，不看重世間的各種供養品。所以阿難！現在我用這部經典鄭重地、慇勤地囑託你。為什麼呢？阿難！我學習了這樣的經典，現在才證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），轉動無上的法輪。過去諸佛在修行菩薩道時，也學習了這樣的經典，才證得阿耨多羅三藐三菩提，轉動無上的法輪。未來諸佛也會學習這樣的經典，將證得阿耨多羅三藐三菩提，轉動無上的法輪。現在十方世界的諸佛在修行菩薩道時，也學習了這樣的經典，才證得阿耨多羅三藐三菩

【English Translation】 English version 'Vowing to become a Buddha.' Among the assembly, thirty thousand people vowed to uphold this Dharma: 'We will recite and praise this sutra after the Buddha's Parinirvana.' 'This person, after my Parinirvana, will be able to hear this sutra, Whether in the middle or later period, having heard it, they will practice as it says. It is difficult to arouse the Bodhi mind, and it is difficult to deeply delight in the Buddha's Dharma, It is even more difficult in later ages to uphold and recite this sutra. It is extremely difficult for Buddhas to appear in countless eons, And it is even more difficult to preach this sutra in the Dharma-ending age.'

At that time, the Buddha said to Ananda: 'I repeatedly entrust this kind of sutra to you. Why is that? Because wherever there is such a Bodhisattva-pitaka sutra in Jambudvipa, there is the Buddha's Dharma. Ananda! If such profound sutras are extinguished, the practice as described in the sutras will also be extinguished. If the practice as described in the sutras is extinguished, the Buddha's Dharma will also be extinguished. Ananda! You should now offer me the highest form of offering. How does a disciple offer me the highest form of offering? Do not think in your heart that offering precious flowers, fine incense, powdered incense, perfumed ointment, banners, canopies, necklaces, clothing, music, and praising the Tathagata are the highest offerings. Ananda! These are not called the highest offerings. If someone can hear such profound sutras, uphold, recite, and practice as it says, this is called offering, respecting, honoring, and praising the Buddha with the highest form of offering. Why is that? Because all Buddhas together offer, respect, and honor the Dharma, and do not value worldly offerings. Therefore, Ananda! Now I solemnly and earnestly entrust this sutra to you. Why is that? Ananda! I learned such sutras, and now I have attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and turned the unsurpassed Dharma wheel. When past Buddhas practiced the Bodhisattva path, they also learned such sutras, attained Anuttara-samyak-sambodhi, and turned the unsurpassed Dharma wheel. Future Buddhas will also learn such sutras, will attain Anuttara-samyak-sambodhi, and turn the unsurpassed Dharma wheel. When the Buddhas of the ten directions in the present world practiced the Bodhisattva path, they also learned such sutras, and attained Anuttara-samyak-sambod

提，今轉法輪。是故阿難！是菩薩藏經，名為『轉法輪經』，當奉持之。我于波羅奈國梨師山鹿園中，與聲聞弟子轉於法輪。阿難！我今於此竹園中，轉此菩薩藏經不退轉輪，斷一切眾生疑。阿難！過去諸佛亦皆於此虛空地分說是菩薩藏經，未來諸佛亦皆於此虛空地分說此菩薩藏經，我今得阿耨多羅三藐三菩提，亦於此虛空地分說此菩薩藏經。是故當知，此地是佛大塔，天人世間所供養處。阿難！此地獨有不共功德，所謂過去諸佛於此說諸深經。阿難！所有貪慾瞋恚愚癡眾生，入此竹園不發貪慾瞋恚愚癡。阿難！如來雖住諸餘精舍，而皆無有如是功德。何以故？阿難！今此迦蘭陀竹林，畜生入者不發淫慾，眾鳥入者非時不鳴。摩竭洴沙澆頂大王昔初登位，與諸婇女入此園中共相娛樂。入以自覺，心無淫慾娛樂戲事。諸淫女眾亦皆自覺，心無有欲不樂戲樂。時王歡喜每作是念：『愿世有佛出於我國，我當得見。見已心信。信已供養。當以是園奉上于佛。佛于中住。我當聞法。何以故？可供養者應住此園，非五欲人所應得住。』阿難！洴沙王入此竹園生是善心，皆以過去諸佛住此園中說此菩薩藏經。是故此園所有功德不與余共，一切世間天、人、阿修羅皆應禮敬。阿難！是園無有虺蛇蜈蚣蚊虻毒螫，若住其中無復毒心，亦

【現代漢語翻譯】現代漢語譯本：現在，我將轉動法輪。因此，阿難（Ananda，佛陀的十大弟子之一）！這部菩薩藏經，名為『轉法輪經』，你們應當奉持它。我曾在波羅奈國（Varanasi）的梨師山（Rishipatana）鹿野苑中，為聲聞弟子轉動法輪。阿難！我現在在這竹園中，轉動這部菩薩藏經的不退轉法輪，斷除一切眾生的疑惑。阿難！過去的諸佛也都在這虛空之地宣說這部菩薩藏經，未來的諸佛也都會在這虛空之地宣說這部菩薩藏經，我如今證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），也在這虛空之地宣說這部菩薩藏經。因此應當知道，此地是佛的大塔，是天人世間所供養之處。阿難！此地獨有不共的功德，那就是過去的諸佛曾在此宣說諸深奧的經典。阿難！所有貪慾、瞋恚、愚癡的眾生，進入此竹園后都不會生起貪慾、瞋恚、愚癡。阿難！如來雖然也住在其他的精舍，但都沒有像這裡一樣的功德。為什麼呢？阿難！現在這迦蘭陀竹林（Kalandaka Venuvana），畜生進入后不會生起淫慾，鳥類進入后也不會在非時鳴叫。摩竭陀國（Magadha）的洴沙王（Bimbisara）初登王位時，曾與眾多婇女進入此園共同娛樂。進入后他自覺內心沒有淫慾和娛樂的念頭。那些婇女們也自覺內心沒有淫慾，不樂於嬉戲娛樂。當時國王非常歡喜，常常這樣想：『希望世間有佛出現在我的國家，我應當得見。見到後心生信仰。信仰後進行供養。我應當將此園奉獻給佛陀。佛陀住在這裡。我應當聽聞佛法。為什麼呢？可以接受供養的人應當住在這裡，不是五欲之人所應該居住的。』阿難！洴沙王進入此竹園生起這樣的善心，都是因為過去的諸佛曾住在此園中宣說這部菩薩藏經。因此此園的功德不與其他的園林相同，一切世間的天人、阿修羅都應當禮敬。阿難！此園沒有虺蛇、蜈蚣、蚊虻等毒蟲，若住其中也不會有毒害之心，也不會有

【English Translation】 English version: Now, I will turn the Dharma wheel. Therefore, Ananda! This Bodhisattva Pitaka Sutra is called the 『Turning of the Dharma Wheel Sutra,』 and you should uphold it. I, in the past, at the Deer Park in Rishipatana (Isipatana) in the country of Varanasi, turned the Dharma wheel for my Shravaka (Sravaka, disciple) disciples. Ananda! Now, in this bamboo grove, I am turning the non-retrogressing wheel of this Bodhisattva Pitaka Sutra, cutting off all doubts of sentient beings. Ananda! The Buddhas of the past also all spoke this Bodhisattva Pitaka Sutra in this space, and the Buddhas of the future will also all speak this Bodhisattva Pitaka Sutra in this space. I, having attained Anuttara-samyak-sambodhi, also speak this Bodhisattva Pitaka Sutra in this space. Therefore, you should know that this place is a great stupa of the Buddha, a place to be worshipped by gods and humans. Ananda! This place has unique, uncommon merits, namely that the Buddhas of the past spoke profound sutras here. Ananda! All sentient beings with greed, hatred, and delusion, upon entering this bamboo grove, will not generate greed, hatred, or delusion. Ananda! Although the Tathagata (Tathagata, Buddha) also resides in other monasteries, none have such merits. Why is that? Ananda! Now, in this Kalandaka Venuvana (Kalandaka Bamboo Grove), animals that enter do not generate lust, and birds that enter do not chirp out of season. King Bimbisara of Magadha, when he first ascended the throne, entered this garden with his consorts to enjoy themselves. Upon entering, he realized that his mind had no lust or thoughts of entertainment. The consorts also realized that their minds had no lust and did not enjoy entertainment. At that time, the king was very happy and often thought: 『May a Buddha appear in my country, and I shall see him. Having seen him, I will have faith. Having faith, I will make offerings. I shall offer this garden to the Buddha. The Buddha will reside here. I shall hear the Dharma. Why is that? Those who are worthy of offerings should reside here, not those who are attached to the five desires.』 Ananda! King Bimbisara generated such good thoughts upon entering this bamboo grove, all because the Buddhas of the past had resided in this garden and spoken this Bodhisattva Pitaka Sutra. Therefore, the merits of this garden are not shared with other gardens, and all beings in the world, including gods, humans, and Asuras (Asura, demigod), should pay homage. Ananda! This garden has no poisonous snakes, centipedes, mosquitoes, or gadflies, and those who reside within will have no poisonous thoughts, nor will they have any

是竹園不共功德。我若百歲稱說此園所有功德猶不能盡。何以故？阿難！今此竹園精舍成就無量功德，余處不爾。」

阿難白佛言：「我本不知竹園乃有如是功德。世尊！我本不欲為佛侍者。我今懺謝如是過罪。」

佛告阿難：「汝初於法得法眼凈，爾時已為除滅是罪也。」

大寶積經卷第七十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七十九

後秦三藏羅什譯

富樓那會第十七之三大悲品第六

爾時大目揵連作是念：「希有世尊！世尊成就如是大悲，善能解說諸菩薩事。所以者何？菩薩具足修集佛法，為無生滅示悟眾生。」

爾時佛知目連所念，而告之曰：「如是如是。目連！諸佛成就大悲之心。若我弟子聞說此悲具足義者，心則迷悶無所復樂。目連！且置如來大悲。若我具說為菩薩時所有大悲，汝亦迷悶無所復樂。」

爾時目連白佛言：「善哉世尊！愿說本行菩薩道時大悲少分。」

佛告目連：「汝今諦聽，善念持之。當爲汝說本行菩薩道時大悲少分，當以譬喻解說其義。本行菩薩道時所行大悲說不可盡，而是大悲依於四事。何等為四？是菩薩大悲，菩薩隨所住悲能修佛法，名為大悲。目連！我本于眾生有如是大悲

【現代漢語翻譯】現代漢語譯本這是竹園獨有的殊勝功德。我即使用一百年的時間來稱說這個園林的所有功德，也無法說盡。為什麼呢？阿難！現在這個竹園精舍成就了無量的功德，其他地方不是這樣的。阿難對佛說：『我本來不知道竹園竟然有如此的功德。世尊！我本來不想做佛的侍者。我現在懺悔我這樣的過錯。』佛告訴阿難：『你最初在佛法中獲得法眼清凈的時候，就已經消除了這個罪過了。』

大寶積經卷第七十九後秦三藏鳩摩羅什譯富樓那會第十七之三大悲品第六當時，大目犍連（Mahāmaudgalyāyana）心想：『稀有啊，世尊！世尊成就瞭如此偉大的慈悲，善於解說諸菩薩（Bodhisattva）的事蹟。這是為什麼呢？菩薩圓滿地修習佛法，爲了讓眾生明白無生無滅的道理。』這時，佛知道目犍連的想法，就告訴他說：『是這樣的，是這樣的。目犍連！諸佛成就了偉大的慈悲之心。如果我的弟子聽到說這種慈悲的圓滿意義，他們的心就會迷茫困惑，不再有任何喜樂。目犍連！暫且放下如來的大悲不談。如果我詳細講述我做菩薩時所具有的大悲，你也會迷茫困惑，不再有任何喜樂。』這時，目犍連對佛說：『太好了，世尊！希望您能講述您在修行菩薩道時所具有的大悲的少部分。』佛告訴目犍連：『你現在仔細聽，好好記住。我將為你講述我修行菩薩道時所具有的大悲的少部分，並用比喻來解釋其中的含義。我修行菩薩道時所行的大悲是說不盡的，而這種大悲是基於四件事。哪四件事呢？菩薩的大悲，菩薩隨其所處的境界，以悲心來修習佛法，這稱為大悲。目犍連！我本來對眾生有如此的大悲。』

【English Translation】 English version These are the unique merits of the Bamboo Grove. If I were to speak of all the merits of this garden for a hundred years, I would still not be able to exhaust them. Why is that? Ānanda! This Bamboo Grove Monastery has now achieved immeasurable merits, which is not the case elsewhere. Ānanda said to the Buddha, 'I did not know that the Bamboo Grove had such merits. World Honored One! I originally did not want to be the Buddha's attendant. I now repent for this fault.' The Buddha told Ānanda, 'When you first attained the pure Dharma Eye in the Dharma, you had already eliminated this sin.'

The Great Treasure Trove Sutra, Scroll Seventy-Nine Translated by Tripiṭaka Kumārajīva of the Later Qin Dynasty The Seventeenth Assembly of Pūrṇa, The Sixth Chapter on Great Compassion At that time, Mahāmaudgalyāyana thought, 'It is rare, World Honored One! The World Honored One has achieved such great compassion and is skilled at explaining the deeds of the Bodhisattvas. Why is that? Bodhisattvas fully cultivate the Buddha Dharma, to enlighten sentient beings about the truth of no birth and no death.' At that time, the Buddha, knowing Maudgalyāyana's thoughts, said to him, 'It is so, it is so. Maudgalyāyana! The Buddhas have achieved a great heart of compassion. If my disciples were to hear the full meaning of this compassion, their minds would become confused and they would no longer have any joy. Maudgalyāyana! Let us set aside the Tathāgata's great compassion for now. If I were to fully describe the great compassion I had when I was a Bodhisattva, you would also become confused and no longer have any joy.' At that time, Maudgalyāyana said to the Buddha, 'Excellent, World Honored One! May you speak of a small portion of the great compassion you had when you were practicing the Bodhisattva path.' The Buddha told Maudgalyāyana, 'Now listen carefully and keep it well in mind. I will tell you a small portion of the great compassion I had when I was practicing the Bodhisattva path, and I will explain its meaning with metaphors. The great compassion I practiced when I was on the Bodhisattva path is inexhaustible, and this great compassion is based on four things. What are the four? The Bodhisattva's great compassion, the Bodhisattva, wherever they dwell, uses compassion to cultivate the Buddha Dharma, this is called great compassion. Maudgalyāyana! I originally had such great compassion for sentient beings.'

、有如是大愿：所有眾生於阿鼻大地獄受諸苦惱，黑繩大地獄、僧伽陀地獄、活地獄、叫喚地獄、大叫喚地獄、炙地獄、大炙地獄，我常代此眾生受諸大地獄中苦，乃至罪畢受諸苦時心無憂悔。目連！若可有是因緣得度眾生，我能盡代，令諸眾生出大地獄。我代受苦一入地獄，盡諸眾生所作罪業，我于爾時心無憂悔。目連！我發如是大愿，精進咨問有智，所謂佛及弟子：『可有如是道理因緣代受苦惱，令諸眾生出地獄不？』目連！智者聞已，但為我贊說多聞、深發道心、佈施持戒忍辱精進，贊說親近善知識。目連！我聞是已大發精進，為求法故深生欲心，求得成就諸佛大法，勤行精進具諸波羅蜜，深行忍辱。目連！我本云何深行忍辱？本為菩薩時發如是心：十方所有眾生，若有色若無色、若有想若無想、若非有想若非無想，假使是諸眾生盡得人身來詣我所，作是言：『仁者發阿耨多羅三藐三菩提心，我等多所乏短五欲樂具資生之物。汝若不能悉與我者，不得阿耨多羅三藐三菩提。』若是眾生時皆惡口，苦切罵詈妄說過惡，不稱意故以刀杖瓦石加害我身。我于爾時不應生恚、不應悔退，我應如是調伏其心：『是諸眾生愚癡，不知起愚癡業。若我於此愚癡眾生起瞋恨者，與此何異。此不入道，我入善道，我今於此眾生忍受

【現代漢語翻譯】現代漢語譯本：我發下如此大愿：所有眾生在阿鼻大地獄（Avici hell，無間地獄）遭受各種苦惱，以及在黑繩大地獄（Kalasutra hell）、僧伽陀地獄（Samghata hell，眾合地獄）、活地獄（Raurava hell，號叫地獄）、叫喚地獄（Maharaurava hell，大號叫地獄）、大叫喚地獄（Tapana hell，燒熱地獄）、炙地獄（Pratapana hell，極熱地獄）、大炙地獄（Avici hell，無間地獄），我常常代替這些眾生承受所有大地獄中的痛苦，乃至罪業結束，承受各種痛苦時，內心都沒有憂愁後悔。目連（Maudgalyayana，佛陀十大弟子之一）！如果可以通過這種因緣來度化眾生，我能夠完全代替他們，讓所有眾生脫離大地獄。我代替他們受苦，一旦進入地獄，就承擔所有眾生所造的罪業，那時我的內心沒有憂愁後悔。目連！我發下如此大愿，精進地請教有智慧的人，也就是佛陀和他的弟子們：『是否有這樣的道理和因緣，可以代替眾生受苦，讓他們脫離地獄？』目連！智者聽了之後，只是讚揚我廣聞佛法、深深發起道心、佈施、持戒、忍辱、精進，讚揚我親近善知識。目連！我聽了這些之後，更加精進，爲了求法而深深生起渴望之心，求得成就諸佛的大法，勤奮修行，具足各種波羅蜜（paramita，到彼岸），深入修行忍辱。目連！我原本是如何深入修行忍辱的呢？我原本作為菩薩時，發下這樣的心願：十方所有眾生，無論是有色還是無色、有想還是無想、非有想還是非無想，假設這些眾生都得到人身來到我這裡，對我說：『仁者發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），我們非常缺乏五欲的快樂和生活所需的物資。如果你不能全部給予我們，你就不能成就阿耨多羅三藐三菩提。』如果這些眾生當時都惡語相向，用惡毒的言語謾罵，胡亂說我的過錯，因為不合他們的心意就用刀杖瓦石傷害我的身體。我那時不應該生起嗔恨，不應該退縮，我應該這樣調伏自己的心：『這些眾生愚癡，不知道自己造作愚癡的業。如果我對這些愚癡的眾生生起嗔恨，我和他們又有什麼區別呢？他們不入道，我入善道，我現在應該對這些眾生忍受。』我發如是大愿：所有眾生於阿鼻大地獄受諸苦惱，黑繩大地獄、僧伽陀地獄、活地獄、叫喚地獄、大叫喚地獄、炙地獄、大炙地獄，我常代此眾生受諸大地獄中苦，乃至罪畢受諸苦時心無憂悔。目連！若可有是因緣得度眾生，我能盡代，令諸眾生出大地獄。我代受苦一入地獄，盡諸眾生所作罪業，我于爾時心無憂悔。目連！我發如是大愿，精進咨問有智，所謂佛及弟子：『可有如是道理因緣代受苦惱，令諸眾生出地獄不？』目連！智者聞已，但為我贊說多聞、深發道心、佈施持戒忍辱精進，贊說親近善知識。目連！我聞是已大發精進，為求法故深生欲心，求得成就諸佛大法，勤行精進具諸波羅蜜，深行忍辱。目連！我本云何深行忍辱？本為菩薩時發如是心：十方所有眾生，若有色若無色、若有想若無想、若非有想若非無想，假使是諸眾生盡得人身來詣我所，作是言：『仁者發阿耨多羅三藐三菩提心，我等多所乏短五欲樂具資生之物。汝若不能悉與我者，不得阿耨多羅三藐三菩提。』若是眾生時皆惡口，苦切罵詈妄說過惡，不稱意故以刀杖瓦石加害我身。我于爾時不應生恚、不應悔退，我應如是調伏其心：『是諸眾生愚癡，不知起愚癡業。若我於此愚癡眾生起瞋恨者，與此何異。此不入道，我入善道，我今於此眾生忍受』

【English Translation】 English version: I made such a great vow: that all sentient beings suffering in the Avici hell (the hell of uninterrupted suffering), the Kalasutra hell (the black rope hell), the Samghata hell (the crushing hell), the Raurava hell (the howling hell), the Maharaurava hell (the great howling hell), the Tapana hell (the burning hell), and the Pratapana hell (the great burning hell), I will constantly take the place of these beings to endure the suffering in all the great hells, and even when their karmic debts are exhausted and they are still suffering, my mind will have no sorrow or regret. Maudgalyayana! If there is a cause and condition by which sentient beings can be liberated, I will completely take their place, allowing all sentient beings to escape the great hells. When I take their place and enter hell to endure suffering, I will bear all the karmic deeds of all sentient beings, and at that time, my mind will have no sorrow or regret. Maudgalyayana! I made such a great vow, and diligently inquired of the wise, namely the Buddha and his disciples: 『Is there such a principle and cause by which one can take the place of sentient beings to endure suffering, allowing them to escape hell?』 Maudgalyayana! Upon hearing this, the wise only praised me for my extensive learning of the Dharma, for deeply generating the aspiration for enlightenment, for practicing generosity, upholding precepts, practicing patience, and diligence, and for praising my closeness to good spiritual friends. Maudgalyayana! Upon hearing this, I became even more diligent, and for the sake of seeking the Dharma, I deeply generated a desire to attain the great Dharma of all Buddhas, diligently practicing and perfecting all the paramitas (perfections), and deeply practicing patience. Maudgalyayana! How did I originally deeply practice patience? When I was originally a Bodhisattva, I made this vow: that all sentient beings in the ten directions, whether they have form or are formless, whether they have perception or are without perception, whether they are neither with perception nor without perception, if all these beings were to obtain human form and come to me, saying: 『O benevolent one, you have generated the aspiration for anuttara-samyak-sambodhi (supreme perfect enlightenment), and we are greatly lacking in the pleasures of the five desires and the necessities of life. If you cannot give us all of these, you will not attain anuttara-samyak-sambodhi.』 If these beings were to speak harshly, scolding and cursing me with bitter words, falsely accusing me of wrongdoings, and harming my body with knives, sticks, tiles, and stones because I did not meet their desires, at that time, I should not generate anger, nor should I retreat. I should subdue my mind in this way: 『These beings are ignorant and do not know that they are creating ignorant karma. If I generate anger towards these ignorant beings, how am I different from them? They do not enter the path, but I enter the good path, and now I should endure these beings.』 I made such a great vow: that all sentient beings suffering in the Avici hell, the Kalasutra hell, the Samghata hell, the Raurava hell, the Maharaurava hell, the Tapana hell, and the Pratapana hell, I will constantly take the place of these beings to endure the suffering in all the great hells, and even when their karmic debts are exhausted and they are still suffering, my mind will have no sorrow or regret. Maudgalyayana! If there is a cause and condition by which sentient beings can be liberated, I will completely take their place, allowing all sentient beings to escape the great hells. When I take their place and enter hell to endure suffering, I will bear all the karmic deeds of all sentient beings, and at that time, my mind will have no sorrow or regret. Maudgalyayana! I made such a great vow, and diligently inquired of the wise, namely the Buddha and his disciples: 『Is there such a principle and cause by which one can take the place of sentient beings to endure suffering, allowing them to escape hell?』 Maudgalyayana! Upon hearing this, the wise only praised me for my extensive learning of the Dharma, for deeply generating the aspiration for enlightenment, for practicing generosity, upholding precepts, practicing patience, and diligence, and for praising my closeness to good spiritual friends. Maudgalyayana! Upon hearing this, I became even more diligent, and for the sake of seeking the Dharma, I deeply generated a desire to attain the great Dharma of all Buddhas, diligently practicing and perfecting all the paramitas, and deeply practicing patience. Maudgalyayana! How did I originally deeply practice patience? When I was originally a Bodhisattva, I made this vow: that all sentient beings in the ten directions, whether they have form or are formless, whether they have perception or are without perception, whether they are neither with perception nor without perception, if all these beings were to obtain human form and come to me, saying: 『O benevolent one, you have generated the aspiration for anuttara-samyak-sambodhi, and we are greatly lacking in the pleasures of the five desires and the necessities of life. If you cannot give us all of these, you will not attain anuttara-samyak-sambodhi.』 If these beings were to speak harshly, scolding and cursing me with bitter words, falsely accusing me of wrongdoings, and harming my body with knives, sticks, tiles, and stones because I did not meet their desires, at that time, I should not generate anger, nor should I retreat. I should subdue my mind in this way: 『These beings are ignorant and do not know that they are creating ignorant karma. If I generate anger towards these ignorant beings, how am I different from them? They do not enter the path, but I enter the good path, and now I should endure these beings.』

諸苦不起瞋業，心當如地等受好醜。』目連！我本深行如是忍辱。

「複次目連！我常長夜於一切眾生如視一子。如大長者饒財巨富，多諸珍寶奴婢人使，行百種戒求得一子，深心愛念情無厭足。目連！是長者于子常求好事、常與好事、常與利益不與衰惱。如是目連！我常長夜于諸眾生視如一子，我常長夜為諸眾生求諸好事，而以饒益不與衰惱。目連！我于長夜失道眾生邪道眾生，示以正道令住正道。目連！以是因緣，當知如來長夜于諸眾生深心愛念視如一子。目連！於過去世有賈客眾，夜行失道入于邪徑。夜黑闇故不知所趣，皆作是言：『我等失道，無救無歸無所依止。誰諸眾生，若天、若龍、若夜叉神、若人非人，示導我等令得正道？誰能憐愍饒益我等，於此夜闇邪隘道中與我光明？』目連！爾時空林澤中有外道仙人草菴中住，于夜闇中聞諸賈客悲喚音聲，而作是言：『今諸賈客夜闇於此空林中失道，若我不救則為非理，是諸賈客或為虎狼師子大象野牛諸惡獸等惱害奪命。』目連！仙人即時以大音聲告諸賈客：『汝等勿畏，我今相救，當作光明示汝正道。』爾時仙人安慰告諸賈客已，即以疊衣纏裹兩臂，以油遍灌以火然之，與諸賈客光明示道。目連！時諸賈客皆作是念：『今此仙人甚為希有，為我等故不惜

【現代漢語翻譯】現代漢語譯本：'不因諸苦而生嗔恨，心應當像大地一樣平等地承受好與壞。' 目連（佛陀弟子名）！我過去就是這樣深深地修行忍辱的。『再者，目連！我常常長夜裡對待一切眾生都像看待自己的獨生子一樣。就像一位非常富有的大長者，擁有許多珍寶、奴婢和僕人，他遵守各種戒律，只為求得一個兒子，內心深愛，永不滿足。目連！這位長者總是為他的兒子尋求好事，總是給予他好事，總是給予他利益，而不給他帶來衰敗和煩惱。同樣，目連！我常常長夜裡對待一切眾生都像看待自己的獨生子一樣，我常常長夜裡為一切眾生尋求各種好事，並給予他們利益，而不給他們帶來衰敗和煩惱。目連！我對於那些在長夜裡迷失道路的眾生，那些走入邪道的眾生，會向他們展示正道，讓他們安住于正道。目連！因為這個緣故，應當知道如來（佛陀的稱號）常常長夜裡對一切眾生都懷有深深的愛念，視他們如自己的獨生子。目連！在過去世，有一群商人，在夜間行走時迷失了道路，進入了邪路。因為夜色黑暗，他們不知道該往哪裡去，都這樣說：『我們迷失了道路，沒有救助，沒有歸宿，沒有可以依靠的地方。誰能引導我們這些眾生，無論是天神、龍、夜叉神（一種鬼神）、人還是非人，讓我們能夠走上正道？誰能憐憫並利益我們，在這黑暗邪惡的道路中給予我們光明？』目連！當時，在空曠的樹林沼澤中，有一位外道仙人住在草菴里，在黑暗的夜晚聽到了商人們悲傷的呼喚聲，於是說道：『現在這些商人在黑暗的夜晚於這片空曠的樹林中迷失了道路，如果我不去救助他們，那就太不應該了，這些商人可能會被虎狼、獅子、大象、野牛等各種惡獸傷害甚至奪去性命。』目連！仙人立刻用洪亮的聲音告訴商人們：『你們不要害怕，我現在來救你們，我會點燃光明來指示你們正道。』當時，仙人安慰了商人們之後，就用疊好的衣服纏裹住自己的兩臂，然後用油遍灑，點燃了火焰，為商人們照亮道路。目連！當時，商人們都這樣想：『現在這位仙人真是太稀有了，爲了我們，他不惜犧牲自己的身體。』目連！我本深行如是忍辱。

【English Translation】 English version: 'Do not generate anger from suffering; the mind should be like the earth, equally accepting good and bad.' Maudgalyayana (a disciple of the Buddha)! I originally practiced such forbearance deeply. 'Furthermore, Maudgalyayana! I always, throughout the long night, regard all sentient beings as if they were my only child. Like a great elder who is very wealthy, possessing many treasures, servants, and attendants, who observes hundreds of precepts to obtain a single son, loving him deeply with insatiable affection. Maudgalyayana! This elder always seeks good things for his son, always gives him good things, always gives him benefits, and does not bring him decline or trouble. Similarly, Maudgalyayana! I always, throughout the long night, regard all sentient beings as if they were my only child. I always, throughout the long night, seek all good things for all sentient beings, and give them benefits, without bringing them decline or trouble. Maudgalyayana! For those sentient beings who have lost their way in the long night, those sentient beings who have entered wrong paths, I show them the right path, enabling them to abide in the right path. Maudgalyayana! Because of this reason, you should know that the Tathagata (an epithet of the Buddha) always, throughout the long night, holds deep love and affection for all sentient beings, regarding them as his only child. Maudgalyayana! In the past, there was a group of merchants who, while traveling at night, lost their way and entered a wrong path. Because of the darkness of the night, they did not know where to go, and they all said: 『We have lost our way, there is no help, no refuge, no place to rely on. Who among all sentient beings, whether gods, dragons, yaksha spirits (a type of ghost), humans, or non-humans, can guide us so that we can walk on the right path? Who can have compassion and benefit us, giving us light in this dark and evil path?』 Maudgalyayana! At that time, in the empty forest swamp, there was an ascetic of another path living in a grass hut. In the dark night, he heard the sorrowful cries of the merchants, and he said: 『Now these merchants have lost their way in this empty forest in the dark night. If I do not help them, it would be unreasonable. These merchants might be harmed or even killed by tigers, wolves, lions, elephants, wild oxen, and other evil beasts.』 Maudgalyayana! The ascetic immediately told the merchants in a loud voice: 『Do not be afraid, I will save you now. I will create light to show you the right path.』 At that time, after the ascetic comforted the merchants, he wrapped his arms with folded clothes, then poured oil all over them, and lit them on fire, illuminating the path for the merchants. Maudgalyayana! At that time, the merchants all thought: 『This ascetic is truly rare, for our sake, he does not hesitate to sacrifice his own body.』 Maudgalyayana! I originally practiced such forbearance deeply.

身命。』目連！時是仙人以臂光明照示賈客道已，于諸眾生悲心轉增，作是念：『我得阿耨多羅三藐三菩提時，邪道眾生為作法明示以正道。』目連！我于爾時雖然兩臂，身心不異。何以故？目連！深心菩薩于求他利不貪身命，以凈心佈施因緣，臂還平復無有瘡瘢。諸賈客等即得正道，至天明旦見仙人兩臂無有瘡瘢，生希有心：『今是仙人有大神力，能于竟夜然其兩臂為照我等使得正道，然其手臂都不燒然，必成大行、必有大德。』目連！時諸賈客語仙人言：『善哉仙人！能為第一難行苦行。今以是行欲愿何事？』仙人答言：『諸賈客！我以此事，愿得阿耨多羅三藐三菩提已，當度汝等於生死苦，邪道眾生為說正道。』時諸賈客心大歡喜，皆作是言：『我等當以何事報此仙人？』仙人言：『汝等當共專行善法，慎勿放逸。』諸賈客言：『敬從所誨。』諸賈客等恭敬歡喜，於是別去。目連！汝謂爾時外道仙人，為諸賈客然臂照道，豈異人乎？勿作是念，即我身是。諸賈客者，今千二百五十比丘是。目連！如來長夜怖畏眾生施以無畏，邪道眾生示以正道，無眼眾生令得凈眼，病重眾生能治令差。以是因緣，當知如來長夜于諸眾生深有大悲。

「複次目連！過去久遠，於此閻浮提中大病劫至，眾生普為大病所惱。爾時

【現代漢語翻譯】現代漢語譯本：『生命。』目連！當時那位仙人以手臂的光明照亮並引導了商人們，他對眾生的悲憫之心更加增長，心中想道：『當我證得阿耨多羅三藐三菩提（無上正等正覺）時，要為誤入歧途的眾生開示正道。』目連！我那時雖然失去了雙臂，但身心沒有絲毫動搖。為什麼呢？目連！因為深心菩薩爲了利益他人而不吝惜自己的生命，以清凈的心佈施，因此手臂恢復如初，沒有留下任何傷疤。那些商人們因此得以走上正道，到了天亮，他們看到仙人的雙臂完好無損，心中感到非常驚奇：『這位仙人真是具有大神力，竟然能整夜燃燒自己的雙臂來照亮我們，使我們走上正道，而他的手臂卻絲毫沒有燒傷，他必定能成就偉大的修行，必定具有偉大的德行。』目連！當時那些商人們對仙人說：『善哉，仙人！您能做到如此第一難行的苦行。現在您以這樣的修行，想要祈求什麼呢？』仙人回答說：『各位商人！我以此修行，希望證得阿耨多羅三藐三菩提（無上正等正覺）后，能夠度脫你們脫離生死苦海，為誤入歧途的眾生宣說正道。』當時那些商人們心中非常歡喜，都說：『我們應當用什麼來報答這位仙人呢？』仙人說：『你們應當共同專心修行善法，切勿放逸。』商人們說：『我們一定遵從您的教誨。』商人們恭敬歡喜，然後各自離去。目連！你認為當時那位為商人們燃臂照路的外道仙人，是別人嗎？不要這樣想，那就是我自身。那些商人們，就是現在的一千二百五十位比丘。目連！如來長久以來都在畏懼眾生受苦，所以施予他們無畏，為誤入歧途的眾生指明正道，使沒有智慧之眼的眾生獲得清凈的智慧之眼，使身患重病的眾生能夠痊癒。因為這些因緣，應當知道如來長久以來對眾生懷有深切的悲憫之心。『再者，目連！在過去很久遠的時候，在這閻浮提（我們所居住的世界）中，發生了大瘟疫，眾生普遍被大病所困擾。當時

【English Translation】 English version: 『Life.』 Maudgalyayana! At that time, the ascetic illuminated and guided the merchants with the light from his arms, and his compassion for all beings grew even stronger. He thought, 『When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I will show the right path to those beings who have strayed onto wrong paths.』 Maudgalyayana! Although I lost both my arms at that time, my mind and body were not disturbed. Why? Maudgalyayana! Because a Bodhisattva with a profound mind does not begrudge his own life for the benefit of others. Through the pure act of giving, my arms were restored to their original state without any scars. The merchants were thus able to walk on the right path. When dawn came, they saw that the ascetic』s arms were completely unharmed, and they were greatly astonished. 『This ascetic truly has great spiritual power. He was able to burn his arms all night to illuminate us and guide us onto the right path, yet his arms were not burned at all. He will surely achieve great practice and possess great virtue.』 Maudgalyayana! At that time, the merchants said to the ascetic, 『Excellent, ascetic! You are able to perform such a difficult practice. What do you wish to achieve through this practice?』 The ascetic replied, 『Merchants! Through this practice, I wish to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) so that I can liberate you from the suffering of birth and death, and preach the right path to those beings who have strayed onto wrong paths.』 At that time, the merchants were very happy and said, 『How should we repay this ascetic?』 The ascetic said, 『You should all diligently practice good deeds and not be negligent.』 The merchants said, 『We will respectfully follow your teachings.』 The merchants were respectful and joyful, and then they departed. Maudgalyayana! Do you think that the ascetic who burned his arms to illuminate the path for the merchants was someone else? Do not think so. It was my own body. Those merchants are the one thousand two hundred and fifty Bhikkhus (monks) of today. Maudgalyayana! The Tathagata (Buddha) has long been afraid of the suffering of beings, so he bestows fearlessness upon them, shows the right path to those who have strayed onto wrong paths, enables those without the eye of wisdom to gain the pure eye of wisdom, and heals those who are seriously ill. Because of these causes and conditions, you should know that the Tathagata has long had deep compassion for all beings. 『Furthermore, Maudgalyayana! In the distant past, in this Jambudvipa (the world we live in), a great plague occurred, and all beings were afflicted by a great illness. At that time,

閻浮提王名摩醯斯那，有八萬四千大城，王於此中威勢自在。時王最大夫人懷妊，若以身手觸諸眾生病皆除差。月滿產男，生已即言：『我能治諸病人。』又亦生時，閻浮提內諸天鬼神皆共唱言：『今王所生便是人藥。』以是音聲普流聞故，字為人藥。時人皆將病人示此王子，諸病人至，王子手觸、若以身觸，即皆得差安隱快樂。如是展轉閻浮提內，皆將病人以示王子。王子手觸病皆除差安隱快樂。目連！人藥王子于千歲中如是治病，后則命終。命終之後諸病人來，聞其已死憂愁涕泣：『誰復度我病痛苦惱？』諸病人言：『人藥王子於何燒身？』問知所在，趣其燒處，出骨搗末以涂其身，即皆得差，作是唱言：『人藥王子於今猶能治諸病人。』目連！如是因緣治諸病人，骨漸消盡。骨盡之後，至然身處取地灰炭，各涂其身，病皆得差。目連！如是人藥王子于大病劫，以是方便治諸病人。目連！汝謂爾時人藥王子，豈異人乎？勿作是念，即我身是。我于多病苦惱眾生無救無依，療治其病。我今得阿耨多羅三藐三菩提，亦以大智慧藥治諸眾生畢竟盡苦。目連！我為眾生受身，隨可饒益即便饒益。目連！以是因緣，當知故為眾生受身而作饒益。

「複次目連！過去久遠我曾獨行，時有惡獸來奪我命欲啖我肉。我臨死時

【現代漢語翻譯】現代漢語譯本：閻浮提（Jambudvipa，指我們所居住的這個世界）有一位國王名叫摩醯斯那（Maheshvara），他擁有八萬四千座大城，在這其中威勢自在。當時，國王最受寵愛的夫人懷了身孕，如果用手或身體觸碰眾生，他們的疾病都會痊癒。等到足月生下男孩，孩子剛出生就說：『我能醫治各種病人。』而且，在他出生時，閻浮提內的諸天鬼神都一起唱道：『現在國王所生的孩子就是人藥。』因為這個聲音傳遍四方，所以他的名字就叫人藥。當時的人們都把病人帶給這位王子，病人來到后，王子用手或身體觸碰他們，他們的病就都痊癒了，並且感到安穩快樂。就這樣，整個閻浮提的人都把病人帶給王子。王子用手觸碰，病就都痊癒，並且感到安穩快樂。目連（Maudgalyayana，佛陀的十大弟子之一）啊！人藥王子在一千年中就這樣治病，後來就去世了。他去世后，那些病人來了，聽到他已經死了，都憂愁哭泣：『誰還能救度我們脫離病痛的苦惱呢？』那些病人說：『人藥王子在哪裡火化呢？』問到火化的地方，就去到那裡，取出骨灰搗成粉末塗在身上，病就都痊癒了，他們就唱道：『人藥王子現在仍然能醫治各種病人。』目連啊！就這樣，因為這個因緣，人藥王子治好了各種病人，他的骨灰也漸漸用盡了。骨灰用盡后，他們就到火化的地方取地上的灰炭，各自塗在身上，病也都能痊癒。目連啊！人藥王子在大病劫中，用這種方法醫治各種病人。目連啊！你認為那時的人藥王子是別人嗎？不要這樣想，他就是我。我對於那些多病苦惱、無依無靠的眾生，醫治他們的疾病。我現在證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），也用大智慧的藥來醫治眾生，使他們最終脫離痛苦。目連啊！我爲了眾生而受生，只要能利益他們，就去利益他們。目連啊！因為這個因緣，應當知道我過去是爲了眾生而受生，併爲他們帶來利益。複次，目連！過去很久以前，我曾經獨自行走，當時有惡獸來奪取我的性命，想要吃我的肉。我臨死的時候

【English Translation】 English version: In Jambudvipa (the world we inhabit), there was a king named Maheshvara, who possessed eighty-four thousand great cities, and within them, his power was unrestrained. At that time, the king's most beloved consort became pregnant, and if she touched any living being with her hands or body, their illnesses would be cured. When the full term arrived, she gave birth to a boy, who, upon being born, said: 'I can cure all kinds of illnesses.' Moreover, at the time of his birth, all the gods and spirits in Jambudvipa chanted together: 'The child born to the king is now the medicine for people.' Because this sound spread everywhere, he was named 'Medicine for People.' At that time, people brought their sick to this prince, and when the prince touched them with his hands or body, their illnesses were all cured, and they felt secure and happy. In this way, people throughout Jambudvipa brought their sick to the prince. When the prince touched them with his hands, their illnesses were all cured, and they felt secure and happy. Maudgalyayana (one of the Buddha's ten great disciples)! Prince Medicine for People healed illnesses in this way for a thousand years, and then he passed away. After his death, those who were sick came, and upon hearing that he had died, they were filled with sorrow and wept: 'Who will save us from the suffering of illness?' Those who were sick said: 'Where was Prince Medicine for People cremated?' Upon learning the location of the cremation, they went there, took the ashes of his bones, ground them into powder, and applied it to their bodies, and their illnesses were all cured. They then chanted: 'Prince Medicine for People is still able to cure all kinds of illnesses.' Maudgalyayana! In this way, because of this cause, Prince Medicine for People cured all kinds of illnesses, and his bone ashes were gradually used up. After the bone ashes were used up, they went to the cremation site and took the ashes and charcoal from the ground, and each applied it to their bodies, and their illnesses were all cured. Maudgalyayana! Prince Medicine for People, during the great kalpa of illness, cured all kinds of illnesses in this way. Maudgalyayana! Do you think that Prince Medicine for People at that time was someone else? Do not think so, he was me. I, for those beings who are afflicted with many illnesses, who are without support or refuge, healed their illnesses. Now I have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), and I also use the medicine of great wisdom to cure all beings, so that they may ultimately be free from suffering. Maudgalyayana! I take birth for the sake of beings, and I benefit them whenever it is possible. Maudgalyayana! Because of this cause, you should know that in the past I took birth for the sake of beings and brought them benefit. Furthermore, Maudgalyayana! In the distant past, I was once walking alone, and at that time, a fierce beast came to take my life, wanting to eat my flesh. At the moment of my death

心發是愿：『我今死後，當生於此空林澤中作大畜身，若諸惡獸奪我命者，悉皆令得充足飽滿。所以者何？是諸惡獸常害小蟲以啖其肉，多起殺罪而不飽足。』我時發願，當生於此作大畜身，令諸啖肉飲血眾生皆得飽足。即時死已，于中化生作大畜身，令諸惡獸飲血啖肉皆得充足。如是展轉百千萬億那由他世，故為受身饒益眾生乃至一劫。目連！若我自說本行道時，飢渴眾生以身血肉施令飽滿，若以一劫若減一劫說不可盡。目連！我本如是于諸苦惱眾生深生悲心。

「複次目連！過去久遠我念本身，見諸苦惱眾生即作是念：『我今不應舍而不救。』即至其所而問之言：『汝有何苦？何所須欲？』答言：『仁者！我等今者甚大飢渴。』我聞是已即語之言：『汝等今須何等飲食？』答言：『我等唯欲飲血啖肉。若能以身血肉與我，我則快樂無復病痛。』我即許之，便自割肉出血與諸眾生。目連！我于爾時心無悔惜、不愁不沒，但作是念：『我今割肉亦滅爾所生死苦分。』我常長夜樂如是施，如是施已深得歡樂。以是因緣，當知如來於諸眾生深有大悲。

「目連！我念過去時世有王名為大力，有大德力厚種善根。時大力王而作是念：『我今何不設大施會充滿眾生？』作是念已，設大施會恣所求欲，須食與食、須

【現代漢語翻譯】現代漢語譯本心裡的發願是：『我今死後，應當出生在這空曠的森林沼澤中，成為巨大的畜生。如果那些兇惡的野獸奪取我的性命，都讓他們得到充足飽滿。為什麼呢？因為這些兇惡的野獸常常傷害小蟲來吃它們的肉，造下許多殺生的罪業卻不能飽足。』我當時發願，應當出生在這裡成為巨大的畜生，讓那些吃肉飲血的眾生都得到飽足。我死後，立即在這裡化生為巨大的畜生，讓那些兇惡的野獸飲血吃肉都得到充足。就這樣輾轉經過百千萬億那由他（Niyuta，數量單位，表示極大的數目）世，所以爲了利益眾生而受生，乃至一劫（Kalpa，佛教時間單位，表示極長的時間）。目連（Maudgalyayana，佛陀的十大弟子之一）！如果我親自講述我過去修行時，用自己的血肉佈施給飢渴的眾生，讓他們得到飽滿，即使說一劫或者少於一劫的時間也說不完。目連！我本來就是這樣對那些受苦惱的眾生深懷悲憫之心。「再者，目連！過去很久遠的時候，我回憶起自己過去，看到那些受苦惱的眾生，就產生這樣的想法：『我現在不應該捨棄他們而不去救助。』於是就到他們那裡，問他們說：『你們有什麼痛苦？需要什麼？』他們回答說：『仁者！我們現在非常飢渴。』我聽到這些話后就對他們說：『你們現在需要什麼樣的飲食？』他們回答說：『我們只想要飲血吃肉。如果能用你的血肉給我們，我們就會快樂，不再有病痛。』我立刻答應了他們，就自己割肉出血給這些眾生。目連！我當時心中沒有後悔和吝惜，也沒有憂愁和沮喪，只是這樣想：『我現在割肉，也消滅了他們相應的生死苦難。』我常常長久地樂於這樣的佈施，這樣佈施后內心深感歡樂。因為這個因緣，應當知道如來（Tathagata，佛陀的稱號）對一切眾生都懷有深厚的慈悲。「目連！我回憶過去的時候，有一位國王名叫大力（Mahabala），他有很大的德行和力量，深種善根。當時大力王就想：『我為什麼不舉辦大型的佈施大會來滿足眾生呢？』有了這個想法后，他就舉辦了大型的佈施大會，讓人們隨意索取，需要食物就給食物，需要

【English Translation】 English version The mind's aspiration was: 'After my death, I shall be born in this empty forest swamp as a large animal. If those evil beasts take my life, may they all be fully satisfied. Why is that? Because these evil beasts often harm small insects to eat their flesh, creating much killing karma without being satiated.' I then made a vow that I should be born here as a large animal, so that all beings who eat flesh and drink blood may be satisfied. Immediately after my death, I was transformed into a large animal, so that all the evil beasts could drink blood and eat flesh to their fill. In this way, I have been reborn for hundreds of thousands of millions of Nayutas (Niyuta, a unit of large number) of lifetimes, thus taking birth to benefit beings, even for a Kalpa (Kalpa, a unit of time in Buddhism, representing a very long period). Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha)! If I were to personally describe my past practices, giving my flesh and blood to hungry and thirsty beings to satisfy them, it would be inexhaustible even if I spoke for a Kalpa or less. Maudgalyayana! I have always had deep compassion for suffering beings. Furthermore, Maudgalyayana! In the distant past, I recall my own past, seeing those suffering beings, I had this thought: 'I should not abandon them without helping.' So I went to them and asked, 'What is your suffering? What do you need?' They replied, 'O benevolent one! We are very hungry and thirsty now.' Upon hearing this, I said to them, 'What kind of food do you need now?' They replied, 'We only want to drink blood and eat flesh. If you can give us your flesh and blood, we will be happy and free from pain.' I immediately agreed, and then cut my flesh and gave blood to those beings. Maudgalyayana! At that time, my heart had no regret or stinginess, nor was there any sorrow or depression, but I thought: 'By cutting my flesh now, I am also eliminating their corresponding suffering of birth and death.' I have always been happy to give such offerings for a long time, and after giving such offerings, I felt deep joy. Because of this cause, you should know that the Tathagata (Tathagata, an epithet of the Buddha) has great compassion for all beings. Maudgalyayana! I recall that in the past, there was a king named Mahabala (Mahabala), who had great virtue and power, and had deeply planted good roots. At that time, King Mahabala thought: 'Why don't I hold a large almsgiving assembly to satisfy all beings?' Having this thought, he held a large almsgiving assembly, allowing people to ask for whatever they desired, giving food to those who needed food, giving

飲與飲、有須衣服臥具、金銀寶物、車乘錢財，有須車𤦲馬瑙、頗梨琉璃、珊瑚虎珀等寶，悉能與之。花香瓔珞、涂香末香、繒彩幢蓋、男女大小、奴婢人使、象馬牛羊、田地產業，皆悉與之。目連！是大力王如是大施。爾時帝釋而作是念：『我今何不與此國王作障礙事，令其不果。』時即自化作婆羅門，往詣王所而問王言：『今大會中何所佈施？』答言：『婆羅門！我所有物悉以佈施，無所愛惜。』婆羅門言：『汝所志願，我今所乞能見與不？』大力王言：『我既發言，所有盡與。』婆羅門言：『王如是者，我今須王身份。』王便念言：『是婆羅門不須財物，今來直欲破我大施。我若不以身份與者，我則自破大會施事。』作是念已，語婆羅門言：『與汝身份，擷取持去。』婆羅門言：『大王今者作如是語，將無悔耶？』大力王言：『我心不悔。但以今者多有乞人四方來集，我皆應使悉得滿足。』婆羅門言：『我今一人尚不充足，何論餘人。』目連！時大力王即以利刀自割其臂與婆羅門：『汝可取是一臂。』目連！其大力王自割臂時，心無變異無有悔恨。如是一心佈施故、能捨一切故，臂還平復。時大力王以刀割身份與婆羅門，與已還生。目連！爾時帝釋以是因緣天福則盡，心熱苦惱大喚，現身即墮阿鼻大地獄中。目

連，汝謂爾時大力國王以身施者，豈異人乎？勿作是念，即我身是。爾時帝釋慾障礙我大施會者，豈異人乎？勿作是念，即調達是。目連！是時調達癡人生嫉恚心，慾障我施而不能壞，墮大地獄。我今得阿耨多羅三藐三菩提，設大法施，調達癡人猶生恚嫉，貪利養故，謀合人眾欲共殺我。我時經行在於耆阇崛山下，自上山上機關發石。自破善根於我生惡，自失利養豪尊勢力，身墮阿鼻大地獄中。目連！我于調達癡人無有身口意惡，而於長夜以我為怨，世世障我修集善法，而亦不能障我行善。我常長夜慈悲覆潤，而不能使以我為親。目連！調達世世不識我恩，我今舉手，如調達等亦復不識天人世間阿修羅恩，如是等人入邪定位。目連！調達於後臨入阿鼻大地獄時，於我乃生深實好心，此亦是如來威神之力。調達第一不知恩義，臨入阿鼻大地獄時，聞大聲言：『癡人調達！瞋恚于佛，不可殺人而欲橫起殺害因緣。以是罪故，今墮阿鼻大地獄中。』聞是大怖心即摧伏，而作是言：『我今唯以肉骨一心歸命于佛。』心即得樂於佛生信，作大音聲，即入阿鼻大地獄中。以是因緣，后出地獄得生人中，出家學道得辟支佛，號曰骨髓。目連！我今授調達記作辟支佛，則為已度于生死苦。目連！我度調達如我本願。所以者何？我于先世

【現代漢語翻譯】現代漢語譯本：『連，你認為那時那位大力國王以身佈施的人，是別人嗎？不要這樣想，那就是我的前身。那時帝釋（Indra，天神之王）障礙我大布施法會的人，是別人嗎？不要這樣想，那就是提婆達多（Devadatta，佛陀的堂弟）。目連（Maudgalyayana，佛陀的十大弟子之一）！當時提婆達多這個愚癡的人心生嫉妒和嗔恨，想要阻礙我的佈施卻不能破壞，因此墮入大地獄。我現在證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），設立大法佈施，提婆達多這個愚癡的人仍然心生嗔恨嫉妒，因為貪圖利養，就謀劃聚集眾人想要一起殺害我。當時我正在耆阇崛山（Grdhrakuta，靈鷲山）下經行，他從山上啟動機關投下石頭。他自己破壞善根對我生起惡念，自己失去利養和尊貴的勢力，身體墮入阿鼻大地獄中。目連！我對提婆達多這個愚癡的人沒有身口意的惡行，但他卻長久以來把我當作仇敵，世世代代障礙我修集善法，卻也不能阻礙我行善。我常常長久以來以慈悲覆蓋潤澤他，卻不能使他把我當作親人。目連！提婆達多世世代代不認識我的恩德，我現在舉手，像提婆達多這樣的人也不認識天人世間阿修羅（Asura，一種神道生物）的恩德，這樣的人進入邪定之位。目連！提婆達多在後來臨入阿鼻大地獄時，對我反而生起真實的好心，這也是如來（Tathagata，佛陀的稱號）的威神之力。提婆達多第一是不知道恩義，臨入阿鼻大地獄時，聽到大聲說：『愚癡的提婆達多！嗔恨佛陀，不可殺人卻想要橫生殺害的因緣。因為這個罪過，現在墮入阿鼻大地獄中。』聽到這樣的大恐怖，他的心立刻被摧伏，就說：『我現在唯以肉骨一心歸命于佛。』他的心立刻得到快樂，對佛生起信心，發出大音聲，就進入阿鼻大地獄中。因為這個因緣，後來出離地獄，得生人中，出家學道，證得辟支佛（Pratyekabuddha，獨覺），號為骨髓。目連！我現在為提婆達多授記，他將成為辟支佛，這就算是已經度脫了生死之苦。目連！我度化提婆達多就像我本來的願望一樣。為什麼呢？因為我在前世

【English Translation】 English version: 'Ananda, do you think that the powerful king who gave his body in that time was someone else? Do not think so; it was my own body. Do you think that the Indra (king of the gods) who obstructed my great almsgiving assembly was someone else? Do not think so; it was Devadatta (Buddha's cousin). Maudgalyayana (one of the Buddha's ten great disciples)! At that time, that foolish Devadatta harbored jealousy and hatred, wanting to obstruct my almsgiving but unable to destroy it, and thus fell into the great hell. Now I have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), and established great almsgiving, yet that foolish Devadatta still harbors hatred and jealousy. Because of his greed for gain, he plotted to gather people to kill me. At that time, I was walking below Mount Grdhrakuta (Vulture Peak), and he released a mechanism from the mountain to throw a stone. He himself destroyed his good roots and generated evil thoughts towards me, losing his gains and noble power, and his body fell into the Avici great hell. Maudgalyayana! I have no evil actions of body, speech, or mind towards that foolish Devadatta, yet he has long regarded me as an enemy, obstructing my cultivation of good deeds in every lifetime, but he cannot obstruct my doing good. I have always covered and nourished him with compassion, yet I cannot make him regard me as a relative. Maudgalyayana! Devadatta does not recognize my kindness in every lifetime. Now I raise my hand, and people like Devadatta also do not recognize the kindness of gods, humans, and Asuras (a type of demigod) in the world. Such people enter the position of wrong views. Maudgalyayana! Later, when Devadatta was about to enter the Avici great hell, he actually developed a sincere good heart towards me. This is also the power of the Tathagata's (Buddha's title) divine might. Devadatta first did not know gratitude and righteousness. When he was about to enter the Avici great hell, he heard a loud voice saying: 'Foolish Devadatta! You hate the Buddha, and though it is not right to kill, you want to create the cause for killing. Because of this sin, you are now falling into the Avici great hell.' Hearing this great terror, his heart was immediately subdued, and he said: 'Now I wholeheartedly take refuge in the Buddha with my flesh and bones.' His heart immediately found joy, and he developed faith in the Buddha, making a loud sound, and then entered the Avici great hell. Because of this cause, he later left hell, was born among humans, left home to study the Way, and attained Pratyekabuddha (a solitary enlightened one), named Bone Marrow. Maudgalyayana! Now I give Devadatta the prediction that he will become a Pratyekabuddha, which means he has already been liberated from the suffering of birth and death. Maudgalyayana! My liberation of Devadatta is as I originally wished. Why is that? Because in my previous lives,

要度調達：『我當度汝，余無度者。』目連！調達但於我所種涅槃因緣，不于餘種。調達從是已后，亦復不于餘種善根，但於我所信心清凈，言歸命佛。以是善根因緣，后得辟支佛道。

「目連！我常長夜于諸眾生如父母想，愍其孤窮無有財物，往來生死險難惡道，愚癡無智常盲無目，誰能示導？誰能救護？唯我一人應示應救。目連！我念是已，若有眾生惡口罵我，我不還報。苦切責我，我亦不報。若瞋若打，我終不報。所以者何？我應常與一切眾生畢定安樂、應除一切苦惱衰患，今我不應與諸苦惱。是諸眾生誰能忍者？唯我能忍。我今當學眾生忍法、善寂滅法、柔和順法，當如調伏大象，不如不調伏象。目連！譬如調伏大象，入戰陣時心不退縮，能忍鼓聲螺聲角聲大叫喚聲，聞如是等可畏音聲不驚不畏。能忍寒熱蚊虻毒蟲風雨飢渴，能忍種種鋒劍所傷，弓弩箭槊刀鉾戟劍鐵輪鞭打，皆能忍受不驚不畏，直衝戰陣不退不縮。目連！調伏大象不作是念：『我于賊陣不能衝入。』但作是念：『我當勝此賊陣。』目連！我本行菩薩道時，發大心願亦復如是，于諸眾生調伏其心。若諸眾生惡口罵我，我不加報。於我有諍，我亦不報。若以刀杖瓦石加我及奪我命，我于爾時心不退轉于阿耨多羅三藐三菩提，亦不分別是則可

【現代漢語翻譯】現代漢語譯本：『我要度化提婆達多（調達），除了我沒有人能度化他。』目連！提婆達多隻是在我這裡種下了涅槃的因緣，沒有在其他人那裡種下。提婆達多從那以後，也不再在其他人那裡種下善根，只是在我這裡生起了清凈的信心，說歸命佛。憑藉這個善根因緣，他後來證得了辟支佛道（獨覺的果位）。『目連！我常常長夜都把一切眾生看作父母一樣，憐憫他們孤苦貧窮，沒有財物，在生死險惡的道路上往來，愚癡無知，常常像盲人一樣沒有眼睛，誰能引導他們？誰能救護他們？只有我一個人應該引導，應該救護。目連！我想到這裡，如果眾生惡語罵我，我不會還罵。如果他們嚴厲責備我，我也不會還報。如果他們嗔恨我，打我，我終究不會還報。為什麼呢？我應該常常給予一切眾生必定安樂，應該去除一切苦惱衰患，現在我不應該給他們帶來苦惱。這些眾生誰能忍受這些？只有我能忍受。我現在應當學習眾生的忍法、善寂滅法、柔和順法，應當像調伏大象一樣，而不是不調伏的大象。目連！譬如調伏的大象，進入戰場時心不退縮，能忍受鼓聲、螺聲、角聲、大叫喚聲，聽到這些可怕的聲音不驚不畏。能忍受寒冷、炎熱、蚊蟲、毒蟲、風雨、飢餓、乾渴，能忍受各種鋒利的刀劍所傷，弓弩、箭矢、長矛、戟、劍、鐵輪、鞭打，都能忍受而不驚不畏，直接衝向戰場而不退縮。目連！調伏的大象不會這樣想：『我不能衝入敵陣。』而是這樣想：『我應當戰勝這個敵陣。』目連！我過去行菩薩道時，發大心願也是這樣，調伏一切眾生的心。如果眾生惡語罵我，我不會還報。如果他們與我爭鬥，我也不會還報。如果他們用刀杖、瓦石加害我，甚至奪取我的性命，我那時也不會退轉對阿耨多羅三藐三菩提（無上正等正覺）的追求，也不會分別這是可忍的，那是不可忍的。』

【English Translation】 English version: 'I shall liberate Devadatta (a cousin of Buddha), there is no one else who can liberate him.' Maudgalyayana! Devadatta has only planted the causes for Nirvana with me, not with anyone else. From then on, Devadatta also did not plant good roots with anyone else, but only with me did he develop pure faith, saying he takes refuge in the Buddha. Because of this cause of good roots, he later attained the path of Pratyekabuddha (a solitary enlightened one). 'Maudgalyayana! I always, throughout the long night, regard all sentient beings as if they were my parents, pitying their loneliness and poverty, their lack of possessions, their wandering in the dangerous and evil paths of birth and death, their ignorance and lack of wisdom, always like the blind without eyes. Who can guide them? Who can protect them? Only I alone should guide and protect them. Maudgalyayana! When I think of this, if sentient beings curse me with harsh words, I will not curse back. If they severely rebuke me, I will not retaliate. If they are angry with me and strike me, I will ultimately not retaliate. Why is that? I should always give all sentient beings certain peace and happiness, I should remove all suffering and distress, and now I should not bring them suffering. Who among these sentient beings can endure this? Only I can endure it. Now I should learn the Dharma of endurance of sentient beings, the Dharma of good tranquility, the Dharma of gentleness and compliance, I should be like a tamed elephant, not like an untamed elephant. Maudgalyayana! For example, a tamed elephant, when entering the battlefield, does not retreat in its heart, it can endure the sound of drums, conches, horns, and loud cries, hearing these frightening sounds without being startled or afraid. It can endure cold, heat, mosquitoes, poisonous insects, wind, rain, hunger, and thirst, it can endure being wounded by various sharp swords, bows, arrows, spears, halberds, swords, iron wheels, and whips, it can endure all of these without being startled or afraid, directly charging into the battlefield without retreating. Maudgalyayana! A tamed elephant does not think: 『I cannot charge into the enemy lines.』 Instead, it thinks: 『I shall conquer this enemy line.』 Maudgalyayana! When I was practicing the Bodhisattva path in the past, my great aspiration was also like this, to tame the minds of all sentient beings. If sentient beings curse me with harsh words, I will not retaliate. If they quarrel with me, I will not retaliate. If they harm me with knives, sticks, or stones, or even take my life, at that time I will not retreat from my pursuit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), nor will I distinguish between what is tolerable and what is intolerable.'

受是不可受、是應親近是不應近，於是事中無憂無悔無有恚恨，于菩薩道心無厭離。不作是念：『我今不能入大賊陣。』但作是念：『我能破是大惡賊陣，當得阿耨多羅三藐三菩提，度脫三界無量眾生。』目連！我本行菩薩道時所行忍辱，于諸眾生所有慈悲，若以言說不可得盡。

「複次目連！過去久遠有外道仙人名為忍力，受如是法，我于眾生不生瞋恨。爾時有魔名為惡意，而作是念：『我今何不往詣仙人壞其忍法，令發起瞋恨退舍忍心。』即遣巧罵千人前後圍繞，惡口罵詈妄說其過，穢言鄙詞苦切備至。行時亦罵，到聚落亦罵，入聚落亦罵，食時亦罵，食已亦罵，從座起亦罵，從聚落出亦罵，還至住處林樹亦罵，立亦罵，坐亦罵，臥亦罵，經行時亦罵，乃至息入息出亦罵，常隨逐罵，種種不凈醜惡罵詈無有休息。目連！爾時千人為魔所使，於八萬四千歲惡口罵詈忍力仙人。爾時惡意魔于忍力仙人入聚落時，自以屎灌其頭上、著缽中、涂衣缽身，以糞掃灑其頭上。時忍力仙人八萬四千歲健罵千人惡口罵詈輕賤，心終不瞋恨，乃至不生退沒之心，亦不自言我有何罪，終不生怨恨。八萬四千歲亦不以惡眼視惡意魔，亦不自言我有何罪。目連！是健罵千人罵于忍力仙人過八萬四千歲已，知不可壞，生凈信心懺悔除罪

【現代漢語翻譯】現代漢語譯本接受是不可接受的，應該親近的就親近，不應該親近的就不親近，因此在這些事情中沒有憂愁、沒有後悔、沒有怨恨，對於菩薩道的心也沒有厭倦和舍離。不應該這樣想：『我現在不能進入大賊的陣營。』而應該這樣想：『我能夠摧毀這個大惡賊的陣營，應當證得阿耨多羅三藐三菩提（無上正等正覺），度脫三界無量眾生。』目連（佛陀弟子，神通第一）！我過去修行菩薩道時所修行的忍辱，以及對於一切眾生的慈悲，如果用言語來說，是無法說盡的。「再者，目連！過去很久遠的時候，有一位外道仙人名叫忍力（以忍辱為修行之力的仙人），他奉行這樣的法，我對一切眾生都不生嗔恨。當時有一個魔名叫惡意（以惡意為名的魔），他這樣想：『我為什麼不去拜訪這位仙人，破壞他的忍法，讓他生起嗔恨，退失忍辱之心呢？』於是他派遣一千個善於謾罵的人前後包圍著他，用惡毒的言語謾罵，胡亂說他的過錯，用污穢卑鄙的言辭，各種刻薄的言語都用上了。走路時也罵，到達村落時也罵，進入村落時也罵，吃飯時也罵，吃完飯也罵，從座位起身時也罵，從村落出來時也罵，回到住處林樹時也罵，站著也罵，坐著也罵，躺著也罵，經行時也罵，乃至呼吸時也罵，常常跟隨謾罵，用各種不乾淨、醜惡的言語謾罵，沒有休息的時候。目連！當時這一千人被魔所驅使，用惡毒的言語謾罵忍力仙人，持續了八萬四千年。當時，惡意魔在忍力仙人進入村落時，自己用糞便澆在他的頭上，放在他的缽中，塗抹他的衣服和缽，用糞便掃灑他的頭。當時，忍力仙人被一千個善於謾罵的人用惡毒的言語謾罵輕賤了八萬四千年，心中始終沒有嗔恨，甚至沒有產生退縮之心，也沒有自言我有什麼罪過，始終沒有產生怨恨。八萬四千年也沒有用惡眼去看惡意魔，也沒有自言我有什麼罪過。目連！這一千個善於謾罵的人謾罵忍力仙人超過八萬四千年後，知道無法破壞他，就生起了清凈的信心，懺悔自己的罪過。」

【English Translation】 English version Acceptance is not about accepting everything; what should be approached, approach; what should not be approached, do not approach. Therefore, in these matters, there is no worry, no regret, no resentment, and no weariness or abandonment of the Bodhisattva path. One should not think, 'I cannot enter the great thief's camp now.' Instead, one should think, 'I can destroy this great evil thief's camp, and I shall attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), liberating countless beings in the three realms.' Maudgalyayana (a disciple of the Buddha, foremost in supernatural powers)! The patience I practiced when I was on the Bodhisattva path, and the compassion I had for all beings, cannot be fully expressed in words. Furthermore, Maudgalyayana! In the distant past, there was an ascetic of another path named Endurance Power (an ascetic whose power came from endurance), who practiced such a dharma, that I would not generate anger towards any being. At that time, there was a demon named Malice (a demon named for his malice), who thought, 'Why don't I go visit this ascetic and destroy his dharma of endurance, causing him to generate anger and abandon his heart of endurance?' So he sent a thousand skilled cursers to surround him, front and back, cursing him with malicious words, falsely accusing him of wrongdoings, using filthy and vulgar language, and all kinds of harsh words. They cursed him while walking, cursed him when arriving at a village, cursed him when entering a village, cursed him while eating, cursed him after eating, cursed him when rising from his seat, cursed him when leaving a village, cursed him when returning to his dwelling in the forest, cursed him while standing, cursed him while sitting, cursed him while lying down, cursed him while walking, and even cursed him while breathing in and out, constantly following and cursing him with all kinds of unclean and ugly words, without rest. Maudgalyayana! At that time, these thousand people were driven by the demon, and they cursed the ascetic Endurance Power with malicious words for eighty-four thousand years. At that time, the demon Malice, when the ascetic Endurance Power entered a village, himself poured excrement on his head, put it in his bowl, smeared it on his clothes and bowl, and sprinkled his head with feces. At that time, the ascetic Endurance Power was cursed and belittled by a thousand skilled cursers with malicious words for eighty-four thousand years, but his heart never generated anger, nor did he have any thought of retreat, nor did he say to himself, 'What is my fault?' He never generated resentment. For eighty-four thousand years, he did not look at the demon Malice with angry eyes, nor did he say to himself, 'What is my fault?' Maudgalyayana! After these thousand skilled cursers had cursed the ascetic Endurance Power for more than eighty-four thousand years, knowing that they could not destroy him, they generated pure faith and repented of their sins.

，作是言：『汝以是事欲求何法？我亦愿得是法。』目連！是健罵千人于仙人所得清凈心，供養恭敬尊重讚歎。仙人既受供養，而亦不生貪愛之心。目連！汝謂爾時忍力仙人，豈異人乎？勿作是念，則我身是。我時受是忍辱法，惡意魔所遣千人，惡口罵詈不休不息常輕於我，亦不能令我心異。目連！健罵千人于忍力仙人生清凈心已，懺悔罵罪，隨學忍力仙人，發阿耨多羅三藐三菩提心。我時教化令住佛法，是千人具足是六波羅蜜次第成佛，皆已入于無餘涅槃。目連！汝謂爾時惡意魔，常遣千人罵詈我者，豈異人乎？勿作是念，即調達是。

「複次目連！我念過世，自以其身施與眾生，為世間人而作奴僕。爾時眾人種種使我，有人使我分除屎尿、有人使我作除糞人、有人使我除土、有人使我取草、有人使我取穀米乳酪蘇油蜜、有人使我取薪炭火水，如是等種種事務皆使我取。目連！我不憶爾時生如是心，有人使我分除屎尿不隨去者，有人使我取花香瓔珞涂香末香飲食果𦬔而便隨去。目連！我不憶爾時所好作務隨去，不好作務而不隨去。目連！我不念爾時隨剎利不隨婆羅門，隨婆羅門不隨剎利，隨逐毗舍不隨首陀羅，隨逐首陀羅不隨毗舍，隨逐剎利、婆羅門不隨毗舍、首陀羅，隨逐毗舍、首陀羅不隨剎利、婆羅門。

【現代漢語翻譯】現代漢語譯本：他們這樣說：『你用這件事想要尋求什麼法？我也希望得到這個法。』目連！這個人用惡語辱罵一千個仙人，卻使仙人獲得了清凈心，並供養、恭敬、尊重和讚歎他。仙人接受供養后，也沒有生起貪愛之心。目連！你認為當時的忍力仙人是別人嗎？不要這樣想，那就是我自身。我當時接受這種忍辱法，惡意的魔王派遣一千個人，用惡語不停地辱罵我，也不能使我的心改變。目連！這個人用惡語辱罵一千個忍力仙人，使他生起了清凈心后，懺悔了辱罵的罪過，跟隨忍力仙人學習，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。我當時教化他們，讓他們安住于佛法，這一千人具足了六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），次第成佛，都已進入無餘涅槃（徹底的寂滅）。目連！你認為當時那個惡意的魔王，經常派遣一千個人辱罵我的人，是別人嗎？不要這樣想，那就是提婆達多（佛陀的堂弟，後背叛佛陀）。再者，目連！我回憶過去世，自己將身體施捨給眾生，為世間人做奴僕。當時眾人各種使喚我，有人使喚我清理屎尿，有人使喚我做清潔糞便的人，有人使喚我清除泥土，有人使喚我取草，有人使喚我取穀米乳酪酥油蜂蜜，有人使喚我取柴火水，像這樣種種事務都使喚我去做。目連！我不記得當時生起這樣的心，有人使喚我清理屎尿我就不去做，有人使喚我取花香瓔珞涂香末香飲食果實我就去做。目連！我不記得當時喜歡做的事務就去做，不喜歡做的事務就不去做。目連！我不記得當時跟隨剎帝利（統治階級）而不跟隨婆羅門（祭司階級），跟隨婆羅門而不跟隨剎帝利，跟隨吠舍（商人階級）而不跟隨首陀羅（奴隸階級），跟隨首陀羅而不跟隨吠舍，跟隨剎帝利、婆羅門而不跟隨吠舍、首陀羅，跟隨吠舍、首陀羅而不跟隨剎帝利、婆羅門。

【English Translation】 English version: They said, 『What Dharma (teachings) do you seek through this matter? I also wish to obtain this Dharma.』 Maudgalyayana (one of the Buddha's chief disciples)! This person, by harshly scolding a thousand ascetics, caused the ascetics to attain a pure mind, and they offered him gifts, respect, reverence, and praise. After receiving the offerings, the ascetics did not develop any attachment. Maudgalyayana! Do you think that the ascetic of forbearance at that time was someone else? Do not think so, it was my own self. At that time, I accepted this Dharma of forbearance. The evil Mara (demon) sent a thousand people who constantly scolded me with harsh words, but they could not change my mind. Maudgalyayana! This person, by harshly scolding a thousand ascetics of forbearance, caused them to develop a pure mind. After repenting for the sin of scolding, they followed the ascetic of forbearance to learn and generated the Bodhicitta (the mind of enlightenment) of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). At that time, I taught and guided them to abide in the Buddha's Dharma. These thousand people, having perfected the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), sequentially attained Buddhahood and have all entered into Parinirvana (complete cessation). Maudgalyayana! Do you think that the evil Mara at that time, who constantly sent a thousand people to scold me, was someone else? Do not think so, it was Devadatta (the Buddha's cousin who later betrayed him). Furthermore, Maudgalyayana! I recall in past lives, I gave my body to sentient beings, serving as a servant for the people of the world. At that time, people ordered me to do various things. Some ordered me to dispose of excrement and urine, some ordered me to be a cleaner of filth, some ordered me to remove soil, some ordered me to gather grass, some ordered me to gather grains, rice, milk, butter, ghee, and honey, some ordered me to gather firewood, charcoal, and water. In this way, they ordered me to do all sorts of tasks. Maudgalyayana! I do not recall at that time having such a thought that if someone ordered me to dispose of excrement and urine, I would not do it, but if someone ordered me to gather flowers, garlands, fragrant ointments, powders, food, and fruits, I would do it. Maudgalyayana! I do not recall at that time doing the tasks I liked and not doing the tasks I disliked. Maudgalyayana! I do not recall at that time following the Kshatriyas (warrior class) and not following the Brahmins (priest class), following the Brahmins and not following the Kshatriyas, following the Vaishyas (merchant class) and not following the Shudras (laborer class), following the Shudras and not following the Vaishyas, following the Kshatriyas and Brahmins and not following the Vaishyas and Shudras, following the Vaishyas and Shudras and not following the Kshatriyas and Brahmins.

亦不念有如是差別，是人大是人小，隨逐是人不隨是人。目連！但隨先喚我者，歡喜隨去。目連！我念本行菩薩道時，不念有人以如法事使我令作，終無有力而不為作。目連！我念本行菩薩道時，無有為事而不究竟，無有作善而善不終訖。舉要言之，我念本行菩薩道時，未曾貪身，何況財物。我行菩薩道時，于財物中不生我物想，我但以先業果報有財，於是財物生如是念：『此物當與眾生共用，於此物中我有分者眾生亦有。』目連！隨我行菩薩道得近佛法，不作是念：『於我物中言我有分、眾生有分，但念所有物是眾生物、我無有分。』目連！隨我得近佛法，則于其中樂不貪著、不攝不取，樂遠離諸法、不樂受諸法，樂一切空法、不樂一切法有，樂一切法寂、不樂諸法事相，樂本性無所有、不樂本性有所有。目連！我念本行菩薩道時，無量百千萬世，于夜闇中自然其身，失道眾生照示道處。目連，我念本行菩薩道時，無量百千萬世，啖肉眾生割肉施與。目連。我念本行菩薩道時。無量百千萬世。飲血眾生刺血施與。令得飽滿快樂。目連！舉要言之，於世間中若諸財物資生所用，于諸眾生終不貪惜，皆為不惱不害眾生，智者所許、賢聖所贊。我常如是長夜于諸眾生深行悲心。

「複次目連！我念過去作賈客主名為

【現代漢語翻譯】現代漢語譯本：

也不執著于這樣的差別，認為這個人偉大，那個人渺小，跟隨這個人而不跟隨那個人。目連（Maudgalyayana，佛陀的十大弟子之一）！我只是跟隨先呼喚我的人，歡喜地隨他而去。目連！我回憶起過去修行菩薩道的時候，不曾想過有人用如法的事情使我去做，最終沒有力量而不去做。目連！我回憶起過去修行菩薩道的時候，沒有做任何事情而不徹底完成，沒有做任何善事而善不終結。總而言之，我回憶起過去修行菩薩道的時候，從未貪戀自己的身體，更何況是財物。我修行菩薩道的時候，對於財物不產生『這是我的』的想法，我只是因為過去的業報而擁有財富，對於這些財富產生這樣的想法：『這些東西應當與眾生共同使用，在這其中我有份，眾生也有份。』目連！隨著我修行菩薩道而接近佛法，我不產生這樣的想法：『在我的財物中說我有份、眾生有份』，只是想著所有的一切都是眾生的，我沒有份。目連！隨著我接近佛法，我樂於其中而不貪著，不執取，樂於遠離諸法，不樂於接受諸法，樂於一切空法，不樂於一切法有，樂於一切法寂靜，不樂於諸法的事相，樂於本性無所有，不樂於本性有所有。目連！我回憶起過去修行菩薩道的時候，在無量百千萬世中，在黑暗的夜晚，自然地顯現自身，為迷失道路的眾生指明道路。目連，我回憶起過去修行菩薩道的時候，在無量百千萬世中，將自己的肉割下來施捨給吃肉的眾生。目連，我回憶起過去修行菩薩道的時候，在無量百千萬世中，刺破自己的身體，將血施捨給飲血的眾生，讓他們得到飽足和快樂。目連！總而言之，在世間中，對於各種財物和生活所需，對於一切眾生，我從不貪婪吝惜，都是爲了不惱害眾生，這是智者所認可的，賢聖所讚歎的。我常常這樣長久地對一切眾生深行悲心。

「再者，目連！我回憶起過去做商隊首領，名字叫 English version:

Nor do I dwell on such distinctions, thinking this person is great and that person is small, following this person and not following that person. Maudgalyayana! I simply follow whoever calls me first, and joyfully go with them. Maudgalyayana! I recall when I was practicing the Bodhisattva path, I never thought about someone using righteous means to make me do something, and ultimately there was no power that could prevent me from doing it. Maudgalyayana! I recall when I was practicing the Bodhisattva path, there was nothing I did that I did not complete thoroughly, and no good deed I did that did not come to a good end. In short, I recall when I was practicing the Bodhisattva path, I never coveted my own body, let alone material possessions. When I practiced the Bodhisattva path, I did not have the thought that 『these are my possessions』 regarding material things. I only had wealth due to past karmic retribution, and regarding this wealth, I had this thought: 『These things should be shared with all sentient beings; I have a share in them, and sentient beings also have a share.』 Maudgalyayana! As I practiced the Bodhisattva path and drew closer to the Dharma, I did not have the thought: 『In my possessions, I have a share, and sentient beings have a share.』 I only thought that all things belong to sentient beings, and I have no share. Maudgalyayana! As I drew closer to the Dharma, I found joy in it without attachment, without grasping, I found joy in being apart from all dharmas, not in accepting all dharmas, I found joy in all empty dharmas, not in all dharmas existing, I found joy in the stillness of all dharmas, not in the appearances of all dharmas, I found joy in the essential nature of non-existence, not in the essential nature of existence. Maudgalyayana! I recall when I was practicing the Bodhisattva path, for countless hundreds of thousands of millions of lifetimes, in the dark of night, I naturally manifested myself, showing the way to sentient beings who had lost their path. Maudgalyayana, I recall when I was practicing the Bodhisattva path, for countless hundreds of thousands of millions of lifetimes, I cut off my own flesh and gave it to sentient beings who ate meat. Maudgalyayana, I recall when I was practicing the Bodhisattva path, for countless hundreds of thousands of millions of lifetimes, I pierced my own body and gave my blood to sentient beings who drank blood, allowing them to be full and happy. Maudgalyayana! In short, in this world, regarding all material possessions and necessities for life, I never begrudged or was stingy towards any sentient being. All of this was done to not harm or trouble sentient beings, which is approved by the wise and praised by the virtuous. I have always practiced deep compassion towards all sentient beings in this way for a long time.

「Furthermore, Maudgalyayana! I recall in the past, I was a caravan leader named

【English Translation】 English version:

Nor do I dwell on such distinctions, thinking this person is great and that person is small, following this person and not following that person. Maudgalyayana (one of the ten major disciples of the Buddha)! I simply follow whoever calls me first, and joyfully go with them. Maudgalyayana! I recall when I was practicing the Bodhisattva path, I never thought about someone using righteous means to make me do something, and ultimately there was no power that could prevent me from doing it. Maudgalyayana! I recall when I was practicing the Bodhisattva path, there was nothing I did that I did not complete thoroughly, and no good deed I did that did not come to a good end. In short, I recall when I was practicing the Bodhisattva path, I never coveted my own body, let alone material possessions. When I practiced the Bodhisattva path, I did not have the thought that 『these are my possessions』 regarding material things. I only had wealth due to past karmic retribution, and regarding this wealth, I had this thought: 『These things should be shared with all sentient beings; I have a share in them, and sentient beings also have a share.』 Maudgalyayana! As I practiced the Bodhisattva path and drew closer to the Dharma, I did not have the thought: 『In my possessions, I have a share, and sentient beings have a share.』 I only thought that all things belong to sentient beings, and I have no share. Maudgalyayana! As I drew closer to the Dharma, I found joy in it without attachment, without grasping, I found joy in being apart from all dharmas, not in accepting all dharmas, I found joy in all empty dharmas, not in all dharmas existing, I found joy in the stillness of all dharmas, not in the appearances of all dharmas, I found joy in the essential nature of non-existence, not in the essential nature of existence. Maudgalyayana! I recall when I was practicing the Bodhisattva path, for countless hundreds of thousands of millions of lifetimes, in the dark of night, I naturally manifested myself, showing the way to sentient beings who had lost their path. Maudgalyayana, I recall when I was practicing the Bodhisattva path, for countless hundreds of thousands of millions of lifetimes, I cut off my own flesh and gave it to sentient beings who ate meat. Maudgalyayana, I recall when I was practicing the Bodhisattva path, for countless hundreds of thousands of millions of lifetimes, I pierced my own body and gave my blood to sentient beings who drank blood, allowing them to be full and happy. Maudgalyayana! In short, in this world, regarding all material possessions and necessities for life, I never begrudged or was stingy towards any sentient being. All of this was done to not harm or trouble sentient beings, which is approved by the wise and praised by the virtuous. I have always practiced deep compassion towards all sentient beings in this way for a long time.

「Furthermore, Maudgalyayana! I recall in the past, I was a caravan leader named

吉利，入于大海取大珍寶，安隱而出還達本國。是人入城到家門前，是時城中多有乞兒，圍繞在前作如是言：『善來安隱吉利大檀越！我等欲有所乞。若見許者，我等當乞。』目連！爾時吉利語諸乞人：『汝等可乞我所有物，能以相與無所貪惜。』時諸乞人語吉利言：『汝從大海所得寶物盡以與我，我等若爾皆得吉利。』如是目連！吉利即時以諸珍寶盡與乞兒，凡有八十億摩尼珠，一一皆直百億兩金。目連！是吉利以是多物施已，心無有異不生疑悔。爾時吉利以多寶物與乞人已，不入其家，復還至海採取珍寶。入海之後倍得寶物，過八十歲還到本國。欲入城時，見犯罪人殺者執縛，打惡聲鼓街巷唱令，將至殺處加以刑戮。時應死者遙見吉利，作是言：『賈客主施我無畏，救我死罪與我壽命。汝是大檀越賢善好人。』吉利聞已語應死者：『咄人！我今施汝無畏，救汝死罪。』即至殺者所，人人皆與一摩尼珠，價直一億兩金。『汝今小住，待我今者至王邊還。』爾時吉利疾至王所，白言大王：『我欲以好珍寶買此人命。』王答吉利：『是人罪不可恕，不可得買。若必欲買，汝所有物盡以與我，並自伏死乃可得脫。』目連！爾時吉利聞已歡喜，我得大利得滿所愿，能救此人得稱我意。即時吉利得救此人免於死罪，即以居家所

【現代漢語翻譯】現代漢語譯本吉利（Jili，人名），進入大海取得大量珍寶，平安返回到達自己的國家。這個人進城來到家門前，當時城裡有很多乞丐，圍在前面這樣說：『歡迎平安歸來的吉利大施主！我們想向您乞討。如果允許的話，我們就乞討了。』目連（Mogalian，佛陀弟子名）！那時吉利對乞丐們說：『你們可以乞討我所有的東西，我都可以給你們，不會吝惜。』當時乞丐們對吉利說：『你從大海得到的寶物都給我們，我們如果這樣都能得到吉利。』就這樣，目連！吉利立刻把所有珍寶都給了乞丐，總共有八十億摩尼珠（Mani，一種寶珠），每一顆都價值百億兩黃金。目連！這個吉利把這麼多東西施捨出去后，心裡沒有絲毫變化，不產生懷疑和後悔。當時吉利把大量寶物給了乞丐后，沒有進家，又回到海邊去採集珍寶。進入海后得到加倍的寶物，過了八十年回到自己的國家。當他要進城時，看到有罪的人被捆綁著，被殺的人被抓著，敲著惡聲的鼓，在街巷裡宣告，要被帶到刑場處決。當時應該被處死的人遠遠看到吉利，這樣說：『商人主，請您施捨我無畏，救我脫離死罪，給我生命。您是大施主，賢善的好人。』吉利聽后對應該被處死的人說：『喂！我今天施捨你無畏，救你脫離死罪。』立刻到行刑的人那裡，每個人都給一顆摩尼珠，價值一億兩黃金。『你們先等一下，等我到國王那裡回來。』當時吉利迅速到國王那裡，稟告說：『大王，我想用珍寶買這個人的命。』國王回答吉利：『這個人罪不可恕，不能買。如果一定要買，你必須把所有東西都給我，並且自己伏罪而死，才可以讓他脫罪。』目連！當時吉利聽后很高興，我得到了大利益，實現了我的願望，能救這個人，符合我的心意。吉利立刻救了這個人免於死罪，就用家裡的所有東西

【English Translation】 English version Jili (a proper name), entered the great sea to obtain great treasures, and returned safely to his own country. This person entered the city and arrived at his home. At that time, there were many beggars in the city, surrounding him and saying: 'Welcome, peaceful and auspicious great benefactor Jili! We wish to beg from you. If you permit, we will beg.' Mogalian (a disciple of the Buddha)! At that time, Jili said to the beggars: 'You may beg for all that I have, and I will give it to you without any reluctance.' Then the beggars said to Jili: 'Give us all the treasures you obtained from the sea, and if so, we will all be auspicious.' Thus, Mogalian! Jili immediately gave all the treasures to the beggars, a total of eighty billion Mani pearls (a type of precious pearl), each worth one hundred billion taels of gold. Mogalian! After Jili had given away so much, his mind did not change, and he did not have any doubts or regrets. At that time, after Jili had given the great treasures to the beggars, he did not enter his home, but returned to the sea to collect more treasures. After entering the sea, he obtained double the treasures, and after eighty years, he returned to his own country. When he was about to enter the city, he saw criminals being bound, those to be killed being seized, and the sound of evil drums being beaten in the streets, announcing that they were to be taken to the execution ground. At that time, the person who was to be executed saw Jili from afar and said: 'Merchant master, please grant me fearlessness, save me from death, and give me life. You are a great benefactor, a virtuous and good person.' Upon hearing this, Jili said to the person who was to be executed: 'Hey! I will grant you fearlessness today and save you from death.' He immediately went to the executioners and gave each of them a Mani pearl, worth one hundred million taels of gold. 'Wait a moment, and I will return after going to the king.' At that time, Jili quickly went to the king and reported: 'Your Majesty, I wish to buy this person's life with treasures.' The king replied to Jili: 'This person's crime is unforgivable and cannot be bought. If you must buy it, you must give me all that you have and submit yourself to death, only then can he be released.' Mogalian! At that time, Jili was delighted upon hearing this, 'I have obtained great benefit and fulfilled my wish, I can save this person, which is in accordance with my intention.' Jili immediately saved this person from death, and used all his household possessions

有財物，及於大海所得珍寶，無量千億金銀寶物，皆送與王。白大王言：『可放此人。我所有物盡現在此。』王受物已語殺者言：『將吉利殺。』答言：『爾諾。』受王命已，即縛吉利將至殺處，右手舉刀欲斫吉利。手直不下驚怪恐怖，即將吉利白王此事。目連！王聞此語，即自執刀欲殺吉利。舉刀欲斫，其王即時兩臂落地，得大衰惱發聲而死。目連！汝謂爾時吉利賈客主，豈異人乎？勿作是念，即我身是。爾時王者，即調達癡人是。目連！爾時調達欲奪我命，不能得奪。至於今世，我得阿耨多羅三藐三菩提，欲奪我命而亦不能。何以故？如來一切世間天人阿修羅中無能害者，何況調達癡人。調達於今謀集惡人來欲殺我，亦自方便欲得殺我，而失利養名聞勢力，生身直入阿鼻地獄。目連！我本行菩薩道時，不見利益眾生如調達者，而調達不知恩義。我本修菩薩道時，于眾生中猶如父母，以是因緣，當知如來於諸眾生悲心深厚。

「複次目連！過去久遠雪山王邊有五百群像，于中有一大象王為主，體貌可愛大力有智。時是象群宿出在山險隘難之處，唯有一道。爾時獵師見此象群，即夜于險道中大作坑陷，作是念：『此諸群像當墮此中，得屬於我，隨我所取。』夜作坑已，驅逐群像向險道坑。群像欲出，見有大坑不

【現代漢語翻譯】現代漢語譯本：有人帶著財物，以及從大海中獲得的珍寶，無數千億的金銀寶物，全部送給國王。對國王說：『請放了這個人。我所有的東西都在這裡了。』國王收下財物后對劊子手說：『把吉利殺了。』劊子手回答說：『遵命。』接受國王的命令后，就捆綁吉利帶到刑場，右手舉起刀要砍吉利。手卻直直地落不下來，感到驚恐害怕，就把這件事告訴了國王。目連！國王聽到這話，就親自拿起刀要殺吉利。舉起刀要砍的時候，國王的兩個胳膊立刻掉在地上，感到極大的痛苦，發出慘叫而死。目連！你認為當時的吉利商人，難道是別人嗎？不要這樣想，就是我自身。當時的國王，就是提婆達多（Devadatta）這個愚癡的人。目連！當時提婆達多想奪取我的性命，沒有得逞。到了現在，我證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），他想奪取我的性命，也同樣不能得逞。為什麼呢？如來在一切世間的天人阿修羅中，沒有誰能傷害我，更何況是提婆達多這個愚癡的人。提婆達多現在聚集惡人想要殺我，也自己想辦法要殺我，卻失去了利益供養、名聲和勢力，活著就直接墮入阿鼻地獄（Avici hell）。目連！我過去修行菩薩道的時候，沒有看到誰對眾生的利益能像提婆達多那樣，而提婆達多卻不知恩義。我過去修行菩薩道的時候，對待眾生就像父母一樣，因為這個因緣，應當知道如來對一切眾生的悲心是多麼深厚。又一次，目連！過去很久以前，在雪山王旁邊有五百群像，其中有一頭大象王為首領，體態可愛，力大有智慧。當時這群像晚上出來，在山中險峻狹窄的地方，只有一條路。當時獵人看到這群像，就在夜裡在險道中挖了一個大坑，心裡想：『這些像一定會掉進坑裡，歸我所有，任我取用。』夜裡挖好坑后，就驅趕象群走向險道上的坑。像群想要出去，看到有大坑，不

【English Translation】 English version: There was a person with wealth, and treasures obtained from the sea, countless billions of gold, silver, and precious items, all of which were given to the king. He said to the king, 『Please release this person. All my possessions are here.』 After the king received the items, he said to the executioner, 『Kill Jili.』 The executioner replied, 『Yes, sir.』 Having received the king's order, he bound Jili and took him to the execution ground, raising his right hand with a sword to strike Jili. However, his hand would not come down, and he was filled with fear and terror. He then reported this matter to the king. Maudgalyayana! When the king heard this, he himself took up the sword to kill Jili. As he raised the sword to strike, both of the king's arms immediately fell to the ground, and he suffered great pain, crying out and dying. Maudgalyayana! Do you think that the merchant Jili at that time was someone else? Do not think so, it was my own body. The king at that time was the foolish Devadatta. Maudgalyayana! At that time, Devadatta wanted to take my life, but he did not succeed. Now, in this life, I have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), and he wants to take my life, but he still cannot succeed. Why is that? Among all the gods, humans, and asuras in the world, there is no one who can harm the Tathagata, let alone the foolish Devadatta. Devadatta is now gathering evil people to try to kill me, and he is also trying to find ways to kill me himself, but he has lost his benefits, offerings, fame, and power, and while still alive, he will directly fall into Avici hell. Maudgalyayana! When I was practicing the Bodhisattva path in the past, I did not see anyone who benefited sentient beings as much as Devadatta, yet Devadatta does not know gratitude. When I was practicing the Bodhisattva path in the past, I treated sentient beings like parents, and because of this, you should know how deep the Tathagata's compassion is for all sentient beings. Furthermore, Maudgalyayana! In the distant past, near the Snow Mountain King, there were five hundred herds of elephants, among which there was a great elephant king as their leader, with a lovely appearance, great strength, and wisdom. At that time, this herd of elephants came out at night in a dangerous and narrow place in the mountains, where there was only one path. At that time, a hunter saw this herd of elephants and, during the night, dug a large pit in the dangerous path, thinking, 『These elephants will surely fall into this pit, belong to me, and I can take them as I please.』 After digging the pit at night, he drove the herd of elephants towards the pit on the dangerous path. The herd of elephants wanted to go out, but they saw a large pit and did not

能得過。目連！時象群主以身橫在坑上為橋，使五百群像于脊上過。群像過已作勢踴跳。爾時山神說是偈言：

「『惡人作深坑，　　中有智象王，　　度彼亦自度，　　唐勞作深坑。』

「目連！汝謂爾時象王利根大力者，豈異人乎？勿作是念，即我身是。時五百群像，今五百比丘為調達所壞者是。爾時獵者，調達等五百比丘是，所謂蹇陀達多、迦樓羅提舍、三聞陀達多、拘迦梨提婆達多。目連！我常長夜見怖畏眾生施以無怖畏，見苦惱眾生施與安樂，貧窮眾生施以財物，墮邪道眾生示以正道，病痛眾生除其病苦，飢餓眾生施以飲食，食肉飲血眾生以身肉血施與。目連！我隨所愿皆作不虛，我許眾生不生懈怠。目連！我發阿耨多羅三藐三菩提，于其中間所有誠言終不有異，所作精進懈廢休息，我不得阿耨多羅三藐三菩提耶。目連！我隨語而行、隨行而語。」

答難品第七

爾時會中有一比丘名曰象手，從座而起，偏袒右肩右膝著地，合掌白佛言：「世尊！我從如來聞此難事，身毛為豎涕淚流下。我今欲問一事。世尊自言，我為菩薩時隨語而行、隨行而語。世尊從初願度一切眾生，若作是愿，於今所度眾生未盡當入涅槃。如來滅后，或有人來難諸比丘：『汝等大師本願，當度一切眾生；眾生未

【現代漢語翻譯】現代漢語譯本能度過。目連（Maudgalyayana）！當時象群的首領用身體橫在坑上作為橋樑，讓五百群像從它的背上走過。群像走過後，它就跳躍起來。當時山神說了這樣的偈語：『惡人挖深坑，坑中有智慧的象王，度過他們也度過自己，白白地挖了深坑。』「目連！你認為當時的象王是利根大力者，難道是其他人嗎？不要這樣想，那就是我自身。當時的五百群像，就是現在被提婆達多（Devadatta）破壞的五百比丘。當時的獵人，就是提婆達多等五百比丘，他們是蹇陀達多（Khanda-datta）、迦樓羅提舍（Kaludayi）、三聞陀達多（Samudradatta）、拘迦梨（Kokalika）和提婆達多。目連！我常常長夜見到恐懼的眾生就給予他們無畏，見到苦惱的眾生就給予他們安樂，貧窮的眾生就給予他們財物，墮入邪道的眾生就指示他們正道，病痛的眾生就消除他們的病苦，飢餓的眾生就給予他們飲食，吃肉飲血的眾生就用自己的肉和血佈施給他們。目連！我隨所發的愿都真實不虛，我向眾生承諾不會懈怠。目連！我發願要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），在這期間我所說的誠實之言絕不會有改變，如果我所作的精進懈怠休息，我就不能證得阿耨多羅三藐三菩提。目連！我所說的話就一定會去做，所做的事就一定會說。」答難品第七當時會中有一位比丘名叫象手，從座位上站起來，袒露右肩，右膝著地，合掌對佛說：「世尊！我從如來這裡聽到這些難以置信的事情，身體的汗毛都豎了起來，眼淚也流了下來。我現在想問一個問題。世尊您自己說，您作為菩薩時，所說的話就一定會去做，所做的事就一定會說。世尊您最初發愿要度一切眾生，如果發了這樣的愿，那麼現在所度的眾生還沒有度盡，您就要入涅槃。如來滅度后，或許有人來為難各位比丘：『你們的導師本願是要度一切眾生；眾生還沒有

【English Translation】 English version It can be overcome. Maudgalyayana! At that time, the leader of the elephant herd laid his body across the pit as a bridge, allowing five hundred elephants to pass over his back. After the elephants had passed, he leaped up. At that time, the mountain god spoke this verse: 'The wicked dig a deep pit, In it is a wise elephant king, He crosses them and crosses himself, In vain they dig the deep pit.' 「Maudgalyayana! Do you think that the elephant king at that time, who was sharp-witted and powerful, was someone else? Do not think so, it was my own body. The five hundred elephants at that time are the five hundred monks who are now corrupted by Devadatta. The hunters at that time were Devadatta and the five hundred monks, namely Khanda-datta, Kaludayi, Samudradatta, Kokalika, and Devadatta. Maudgalyayana! I have always, throughout the long night, given fearlessness to beings who are afraid, given happiness to beings who are suffering, given wealth to beings who are poor, shown the right path to beings who have fallen into wrong paths, removed the suffering of beings who are sick, given food to beings who are hungry, and given my own flesh and blood to beings who eat meat and drink blood. Maudgalyayana! Whatever I have vowed, I have done truthfully and without fail, and I have promised beings that I will not be lazy. Maudgalyayana! I have vowed to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and during this time, my truthful words will never change. If I am lazy and rest from my efforts, I will not attain Anuttara-samyak-sambodhi. Maudgalyayana! I do what I say, and I say what I do.」 Chapter Seven on Answering Difficulties At that time, there was a monk in the assembly named Elephant Hand, who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 「World Honored One! I have heard these incredible things from the Tathagata, and the hairs on my body have stood on end, and tears have flowed down. I now wish to ask one question. World Honored One, you yourself said that when you were a Bodhisattva, you did what you said, and you said what you did. World Honored One, you initially vowed to liberate all beings. If you made such a vow, and the beings you have liberated are not yet exhausted, then you will enter Nirvana. After the Tathagata has passed away, perhaps someone will come to trouble the monks: 『Your teacher』s original vow was to liberate all beings; the beings have not yet

盡而自滅度。』若有是難，當云何答？」

佛告象手比丘：「若有如是難者，應還問彼：『汝以何法為眾生？』彼人若言：『陰入界是眾生。』應還問彼：『為陰入界和合是眾生？為離散是眾生？』彼人若言：『陰入界和合是眾生。』應還語彼：『汝自答已。所以者何？和合是眾生，陰入界非眾生。佛所說法為離散故，不為和合。世尊樂離散行，不樂和合，和合中無眾生。』彼人若言：『但陰入界是眾生。』應還問言：『若爾者，一切草木瓦石皆是眾生。所以者何？汝說陰入界是眾生，是中亦有陰入界。』彼人答言：『是中無心、無心數法，故非眾生者。』應還問彼：『若爾者，一切眾生應是一眾生。何以故？如來不說陰入界有異。』彼人若言：『如來經中說有眾生，是故有眾生。』應還語彼：『汝自答已。何以故？如來經說離有離無。』彼人若言：『若爾者，無有道果。』應還問彼：『汝以何為果？』彼人若言：『我說決定第一義為果。』應還問彼：『決定第一義中無音聲語言，無音聲語言中不得言決定有無。汝說決定第一義為果，是決定第一義中無眾生、無眾生名字。是故汝說有眾生，此語自破。』

「複次象手！如來經說，于諸法中無有滅者，但滅苦惱。我如是通達諸法實相，隨所得法為眾生說，

【現代漢語翻譯】『最終自行滅度。』如果有人這樣發難，應當如何回答？」

佛陀告訴象手比丘：『如果有人這樣發難，應當反問他：『你認為什麼法是眾生？』如果那人說：『陰、入、界是眾生。』應當反問他：『是陰、入、界的和合是眾生？還是離散是眾生？』如果那人說：『陰、入、界的和合是眾生。』應當告訴他：『你已經自己回答了。為什麼呢？和合是眾生，陰、入、界不是眾生。佛陀所說的法是爲了離散，不是爲了和合。世尊樂於離散的修行，不樂於和合，和合中沒有眾生。』如果那人說：『只是陰、入、界是眾生。』應當反問說：『如果這樣，一切草木瓦石都是眾生了。為什麼呢？你說陰、入、界是眾生，其中也有陰、入、界。』如果那人回答說：『其中沒有心、沒有心所法，所以不是眾生。』應當反問他：『如果這樣，一切眾生應該是一個眾生。為什麼呢？如來沒有說陰、入、界有不同。』如果那人說：『如來在經中說有眾生，所以有眾生。』應當告訴他：『你已經自己回答了。為什麼呢？如來在經中說離有離無。』如果那人說：『如果這樣，就沒有道果了。』應當反問他：『你認為什麼是果？』如果那人說：『我說決定第一義是果。』應當反問他：『決定第一義中沒有音聲語言，沒有音聲語言中不能說決定有無。你說決定第一義是果，這決定第一義中沒有眾生、沒有眾生的名字。所以你說有眾生，這話自相矛盾。』

『再者，像手！如來在經中說，在諸法中沒有滅的，只是滅苦惱。我這樣通達諸法的實相，隨所證得的法為眾生說法，』

【English Translation】 'Ultimately, they attain self-extinction.' If there is such a challenge, how should it be answered?」

The Buddha told the Bhikkhu Elephant Hand: 'If there is such a challenge, one should ask him in return: 『What do you consider to be a sentient being?』 If that person says: 『The skandhas (form, feeling, perception, mental formations, consciousness), the sense bases (the six internal and six external sense bases), and the elements (earth, water, fire, air, space, and consciousness) are sentient beings.』 One should ask him in return: 『Is it the combination of the skandhas, sense bases, and elements that is a sentient being? Or is it their separation that is a sentient being?』 If that person says: 『The combination of the skandhas, sense bases, and elements is a sentient being.』 One should tell him: 『You have already answered yourself. Why? Combination is a sentient being, the skandhas, sense bases, and elements are not sentient beings. The Dharma taught by the Buddha is for separation, not for combination. The World Honored One delights in the practice of separation, not in combination, and there are no sentient beings in combination.』 If that person says: 『Only the skandhas, sense bases, and elements are sentient beings.』 One should ask in return: 『If that is so, then all grass, trees, tiles, and stones are sentient beings. Why? You say the skandhas, sense bases, and elements are sentient beings, and these also contain skandhas, sense bases, and elements.』 If that person answers: 『There is no mind or mental factors in them, therefore they are not sentient beings.』 One should ask him in return: 『If that is so, then all sentient beings should be one sentient being. Why? The Tathagata did not say that the skandhas, sense bases, and elements are different.』 If that person says: 『The Tathagata said in the sutras that there are sentient beings, therefore there are sentient beings.』 One should tell him: 『You have already answered yourself. Why? The Tathagata said in the sutras about being apart from existence and non-existence.』 If that person says: 『If that is so, then there is no path or fruit.』 One should ask him in return: 『What do you consider to be the fruit?』 If that person says: 『I say the ultimate truth is the fruit.』 One should ask him in return: 『In the ultimate truth, there is no sound or language, and in the absence of sound or language, one cannot say definitively whether there is existence or non-existence. You say the ultimate truth is the fruit, and in this ultimate truth, there are no sentient beings, nor the names of sentient beings. Therefore, your statement that there are sentient beings is self-contradictory.』

『Furthermore, Elephant Hand! The Tathagata said in the sutras that among all dharmas, there is no extinction, only the extinction of suffering. I have thus understood the true nature of all dharmas, and according to the Dharma I have attained, I teach the Dharma to sentient beings,』

為無貪取、為遠離、為無戲論、為無作起。像手！若人如是知我法義，是人即能不為有無而起行業。若人不為有無而起行業，是人云何見有眾生、見無眾生？像手！是名常住諸法實相。是中無有憶想分別，無垢無凈、無來無去、無道無道果、無長無短、無方無圓、無形無色，是故說諸法一門，謂是定門。像手！是名見法門。入是見法門，名為能見佛。像手！于意云何？隨以何法見佛，是法已滅、今滅、當滅滅相耶？」

「不也。世尊！」

「于意云何？隨以何法見佛，是法已生、今生、當生生相耶？」

「不也。世尊！」

「像手！若爾者，如來不名為滅。」

「如是。世尊！」

「像手！彼人若言所有身相，我為是故言如來滅入涅槃已不復轉還，但見身相不轉還故名如來滅。應還問彼：『汝說身相成就為如來耶？』彼人若言：『我說身相成就名為如來。』應還答彼：『如佛經中不說身相名為如來。若說身相是如來者，一切瓦石山河草木皆是如來。』彼人若言：『一切瓦石山河草木，無有三十二大人相名如來者。』應答彼言：『汝說有三十二相名如來者，轉輪聖王則是如來。何以故？轉輪聖王身有三十二相。』彼人若言：『相入相法知相婆羅門說當作佛，是事為實。』應答彼言

【現代漢語翻譯】現代漢語譯本爲了無貪執，爲了遠離，爲了無戲論，爲了無造作生起。像手（佛陀弟子名）！如果有人這樣理解我的法義，這個人就不會因為有或無而產生行為。如果一個人不因為有或無而產生行為，這個人怎麼會看到有眾生或無眾生呢？像手！這被稱為諸法實相的常住狀態。其中沒有憶想分別，沒有垢染也沒有清凈，沒有來也沒有去，沒有道也沒有道果，沒有長也沒有短，沒有方也沒有圓，沒有形也沒有色，所以說諸法一門，稱為定門。像手！這被稱為見法門。進入這個見法門，就稱為能見到佛。像手！你認為如何？隨著用什麼法見到佛，這個法是已經滅、正在滅、將要滅的滅相嗎？「不是的，世尊！」「你認為如何？隨著用什麼法見到佛，這個法是已經生、正在生、將要生的生相嗎？」「不是的，世尊！」「像手！如果這樣，如來就不被稱為滅。」「是的，世尊！」「像手！如果有人說，因為所有身相，我才說如來滅入涅槃后不再返回，只是因為看到身相不再返回才說如來滅。應該反問他：『你說身相成就就是如來嗎？』如果那個人說：『我說身相成就就是如來。』應該反駁他：『佛經中沒有說身相就是如來。如果說身相是如來，那麼一切瓦石山河草木都是如來。』如果那個人說：『一切瓦石山河草木，沒有三十二大人相，不能稱為如來。』應該回答他說：『你說有三十二相就是如來，那麼轉輪聖王就是如來。為什麼呢？轉輪聖王身上有三十二相。』如果那個人說：『相入相法，知道相的婆羅門說會成佛，這是真的。』應該回答他說

【English Translation】 English version For non-attachment, for detachment, for non-proliferation, for non-arising. Elephant Hand (name of a Buddha's disciple)! If a person understands my Dharma in this way, that person will not engage in actions based on existence or non-existence. If a person does not engage in actions based on existence or non-existence, how can that person see beings as existing or not existing? Elephant Hand! This is called the true nature of all phenomena, which is permanent. In it, there is no recollection or discrimination, no defilement or purity, no coming or going, no path or fruit of the path, no long or short, no square or round, no form or color. Therefore, it is said that there is one gate to all phenomena, which is called the gate of concentration. Elephant Hand! This is called the gate of seeing the Dharma. Entering this gate of seeing the Dharma is called being able to see the Buddha. Elephant Hand! What do you think? With whatever Dharma one sees the Buddha, is that Dharma the characteristic of cessation, having ceased, ceasing now, or about to cease? 「No, Venerable One!」「What do you think? With whatever Dharma one sees the Buddha, is that Dharma the characteristic of arising, having arisen, arising now, or about to arise?」「No, Venerable One!」「Elephant Hand! If that is so, the Tathagata is not called cessation.」「That is so, Venerable One!」「Elephant Hand! If someone says that because of all physical forms, I say that the Tathagata, having entered Nirvana, does not return, and that it is only because they see that the physical form does not return that they say the Tathagata has ceased. You should ask them in return: 『Do you say that the accomplishment of physical form is the Tathagata?』 If that person says: 『I say that the accomplishment of physical form is the Tathagata,』 you should refute them: 『In the Buddhist scriptures, it is not said that physical form is the Tathagata. If physical form is said to be the Tathagata, then all tiles, stones, mountains, rivers, and vegetation are the Tathagata.』 If that person says: 『All tiles, stones, mountains, rivers, and vegetation do not have the thirty-two marks of a great man, and cannot be called the Tathagata,』 you should answer them: 『If you say that having the thirty-two marks is the Tathagata, then a Chakravartin king is the Tathagata. Why? Because a Chakravartin king has the thirty-two marks.』 If that person says: 『The Brahmins who know the marks, through the method of marks entering marks, say that one will become a Buddha, and this is true,』 you should answer them

：『若有三十二相即應是佛。而汝自說相師見有三十二相，記當得作佛。汝今說佛相。』彼人若言：『我說佛十力、四無所畏、十八不共法、無漏根力覺道禪定解脫三昧等是為佛相。』應答彼言：『汝說十力等是佛相者，今應說佛體性。』彼人若言：『佛與是相異耶？』應答彼言：『汝自言是佛相，佛相非佛。』彼人若言：『更有無形無色法，是佛十力等為相。』應答彼言：『無形無色法，云何以有形有色為相？又汝若說無形無色法名為佛者，余無形無色法皆可是佛。若是等法亦是佛者，是十力、四無所畏、十八不共法、根力覺道禪定解脫三昧等，亦應與是為相應。』象手！我諸弟子應當如是降伏癡人。

「複次象手！我本願得阿耨多羅三藐三菩提，度脫一切眾生。我坐道場得阿耨多羅三藐三菩提已，不得眾生、不得眾生名字。我坐道場但通達十二因緣法，是事有故是事有，是事無故是事無。何事有故有何事？何事無故無何事？所謂無明因緣故有諸行，諸行因緣故有識，識因緣故有名色，名色因緣故有六入，六入因緣故有觸，觸因緣故有受，受因緣故有愛，愛因緣故有取，取因緣故有有，有因緣故有生，生因緣故有老死，老死因緣故有憂悲苦惱，如是展轉但是大苦聚集。無明滅故諸行滅，諸行滅故識滅，識滅故

名色滅，名色滅故六入滅，六入滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老死滅，老死滅故憂悲苦惱滅，是中但是大苦聚滅。我於是中生眼智明覺，通達如是無中無後無壞解脫。如來通達是解脫故不得余法，但得眾因緣生法。像手！如來是通達諸法，隨以如是為眾生說。像手！若諸佛生、若諸佛不生，諸法性相常住不異，謂名色不失、不相違背、不生不起。像手！我常如是說法，汝等亦應隨我意知。我為汝等說如是法，汝等但當勤修行之。像手！大師所應為弟子事事，我盡作已。汝等如所說行，于諸法中當得智明。」

爾時象手白佛言：「世尊！若有人言：『如來所說正法滅故，誰當示導？無說導故名正法滅，正法滅故名如來滅，如是亦名不度一切眾生。』」

佛告象手：「若人如是難問，應如是答：『佛是一切智人，皆知皆見，常待眾生可度時節，雖入涅槃猶能有益。又佛今與未來世佛授記作佛，是則佛種相續不絕。一切佛法是一佛法，是故說名如來法，如來法者即是佛法。』是故當知，如來本行菩薩道時，隨語而行、隨行而語。」

像手白佛言：「希有世尊！如來善能通達推求一切諸法。善能通達一切法故，身口意業智慧為首，皆隨智慧。世尊本行

{ "translations": [ "現代漢語譯本：名色（精神和物質現象）滅，名色滅故六入（眼、耳、鼻、舌、身、意六種感覺器官）滅，六入滅故觸（感官與對像接觸）滅，觸滅故受（感受）滅，受滅故愛（渴愛）滅，愛滅故取（執取）滅，取滅故有（存在）滅，有滅故生（出生）滅，生滅故老死滅，老死滅故憂悲苦惱滅，這其中只是大苦聚集的滅盡。我因此生起眼、智、明、覺，通達如此無始無終、無壞的解脫。如來通達這種解脫，不再獲得其他法，只是獲得眾因緣生法。像手！如來是通達一切諸法，隨順這些法為眾生宣說。像手！無論諸佛出世還是不出世，諸法的自性、相狀都是常住不變的，即名色不會消失、不會相互違背、不會生起。像手！我常常這樣說法，你們也應當隨順我的意思去理解。我為你們宣說這樣的法，你們只應當勤奮修行。像手！大師所應當為弟子做的事情，我已經全部做完了。你們應當按照我所說的去修行，在一切法中就能獲得智慧和光明。」， "那時，像手（佛陀弟子名）對佛說：「世尊！如果有人說：『如來所說的正法滅盡了，誰來引導我們呢？沒有引導者就意味著正法滅盡，正法滅盡就意味著如來滅盡，這樣也意味著不能度化一切眾生。』」", "佛告訴象手：「如果有人這樣發問，應當這樣回答：『佛是一切智者，無所不知，無所不見，總是等待眾生可以被度化的時機，即使入涅槃仍然能夠利益眾生。而且佛現在為未來世的佛授記，使他們成佛，這樣佛的種子就會相續不斷。一切佛法都是同一佛法，所以稱為如來法，如來法就是佛法。』因此應當知道，如來在修行菩薩道時，是隨著所說的話去行動，隨著行動去說話。」", "象手對佛說：「稀有啊，世尊！如來善於通達和推求一切諸法。因為善於通達一切法，所以身、口、意三業以智慧為首，都隨順智慧。世尊本行" ], "english_translations": [ "English version: With the cessation of name-and-form (nama-rupa, mental and physical phenomena), there is cessation of the six sense bases (ayatana, the six sense organs: eyes, ears, nose, tongue, body, and mind); with the cessation of the six sense bases, there is cessation of contact (sparsha, the interaction between sense organs and objects); with the cessation of contact, there is cessation of feeling (vedana, sensation); with the cessation of feeling, there is cessation of craving (trishna, thirst); with the cessation of craving, there is cessation of clinging (upadana, grasping); with the cessation of clinging, there is cessation of becoming (bhava, existence); with the cessation of becoming, there is cessation of birth (jati); with the cessation of birth, there is cessation of aging and death (jara-marana); with the cessation of aging and death, there is cessation of sorrow, lamentation, pain, grief, and despair. Thus, there is the cessation of this entire mass of suffering. From this, I have gained the eye, the wisdom, the light, and the understanding, realizing such liberation that is without beginning, without end, and without destruction. Because the Tathagata (Tathagata, the one who has thus gone) has realized this liberation, he does not attain any other dharma (dharma, teachings), but only the dharma that arises from conditions. O Hastaka (Hastaka, a disciple of the Buddha)! The Tathagata has realized all dharmas, and in accordance with them, he teaches beings. O Hastaka! Whether Buddhas arise or do not arise, the nature and characteristics of dharmas remain constant and unchanging, that is, name-and-form does not disappear, does not contradict each other, and does not arise. O Hastaka! I always teach in this way, and you should also understand according to my intention. I have taught you this dharma, and you should only diligently practice it. O Hastaka! All that a master should do for his disciples, I have done. You should practice according to what I have said, and you will attain wisdom and clarity in all dharmas.", "At that time, Hastaka said to the Buddha, 'Venerable One! If someone were to say, "Since the true dharma taught by the Tathagata has ceased, who will guide us? Without a guide, it means the true dharma has ceased, and the cessation of the true dharma means the cessation of the Tathagata, and thus it also means that not all beings are liberated."'", "The Buddha said to Hastaka, 'If someone asks such a question, you should answer like this: "The Buddha is all-knowing, all-seeing, and always waits for the time when beings can be liberated. Even after entering Nirvana (Nirvana, the state of enlightenment), he can still benefit beings. Moreover, the Buddha now gives predictions to future Buddhas, enabling them to become Buddhas, so that the lineage of Buddhas will continue without interruption. All Buddha dharmas are the same Buddha dharma, therefore it is called the Tathagata dharma, and the Tathagata dharma is the Buddha dharma." Therefore, you should know that when the Tathagata was practicing the Bodhisattva path, he acted according to what he said, and spoke according to what he did.'", "Hastaka said to the Buddha, 'It is rare, Venerable One! The Tathagata is skilled in understanding and investigating all dharmas. Because he is skilled in understanding all dharmas, his actions of body, speech, and mind are led by wisdom, and all follow wisdom. The Venerable One's original practice'" ] }

菩薩道時，隨語而行、隨行而語。」

佛告象手：「如是如是。像手！如汝所說。我本行菩薩道時，隨語而行、隨行而語。像手！若人實說，誰不錯謬，出於世間饒益眾生安樂天人，一切大師說正道者，正智解脫無有戲論，到于彼岸度未度者，如來世尊當說我是，是為實語者。像手！若人實語，誰是不誑者？知恩報恩者當說我是，是我為實語。若有眾生小事於我，是事不失。像手！我從初發阿耨多羅三藐三菩提心已來，于其中間心無退轉，亦不憶念貪樂聲聞辟支佛乘、我當得是法。但一發心，欲教弟子求辟支佛。像手！過去久遠我時作外道仙人，智慧明利多聞辯才得深法忍。時有五百年少婆羅門，見在居家五欲過患，見出家利出家學道，皆來詣我。即為說法，得辟支佛道具六神通，心得自在具如意足，常以神力飛入城邑聚落乞食，供養於我。我作是念：『如是成就大凈智人，我則不應受其供養。是諸仙人我教化故得如是法，而我不得。』為得是法、未證當證，故勤行精進。像手！我勤精進為證是法，時凈居天來現其身而告我言：『莫貪是智。汝應當得阿耨多羅三藐三菩提，應度無量無邊眾生。』象手！我時聞已不復修道，心得第一歡喜快樂，半月靜坐樂悉遍身。像手！菩薩成就四法，諸天開悟得歡喜心，自知當

【現代漢語翻譯】現代漢語譯本：菩薩在修行菩薩道時，是隨著所說的話去實踐，隨著實踐去說話。佛陀告訴象手：『是的，是的。像手！正如你所說。我過去在修行菩薩道時，是隨著所說的話去實踐，隨著實踐去說話。像手！如果有人說實話，誰不會犯錯呢？那些爲了世間利益、使眾生安樂、使天人安樂，一切宣說正道的大師，擁有正智解脫、沒有虛妄戲論，到達彼岸、度化未被度化的人，如來世尊應當說『我是』，這才是說實話的人。像手！如果有人說實話，誰是不欺騙的呢？那些知恩圖報的人應當說『我是』，我才是說實話的人。如果有眾生對我做了一點小事，這件事也不會被遺忘。像手！我自從最初發阿耨多羅三藐三菩提心以來，在這期間，我的心沒有退轉，也沒有想過貪圖聲聞乘或辟支佛乘，想『我應當得到這些法』。我只是發了一個心願，想要教導弟子去追求辟支佛的果位。像手！在過去很久遠的時候，我曾經做過外道仙人，智慧明利、博學多聞、辯才無礙，得到了甚深的法忍。當時有五百位年輕的婆羅門，看到在家生活的五欲過患，看到出家的利益，就出家學道，都來找我。我為他們說法，他們得到了辟支佛的道果，具足六神通，心得到自在，具足如意足，常常用神通飛到城邑聚落去乞食，供養我。我當時想：『像這樣成就大凈智的人，我不應該接受他們的供養。這些仙人是因為我的教化才得到這樣的法，而我卻沒有得到。』爲了得到這個法，爲了未證得的將來證得，所以我勤奮精進。像手！我勤奮精進是爲了證得這個法，當時凈居天的天人顯現身形告訴我：『不要貪圖這個智慧。你應當證得阿耨多羅三藐三菩提，應當度化無量無邊的眾生。』象手！我當時聽了之後，不再修習那個道，心中感到無比的歡喜快樂，半個月都沉浸在快樂之中。像手！菩薩成就四種法，諸天會開悟，得到歡喜心，自己知道自己應當成佛。

【English Translation】 English version: When a Bodhisattva is on the Bodhisattva path, they act according to their words and speak according to their actions. The Buddha told Elephant Hand, 'Yes, yes. Elephant Hand! Just as you have said. When I was practicing the Bodhisattva path, I acted according to my words and spoke according to my actions. Elephant Hand! If someone speaks truthfully, who would not make mistakes? Those who benefit the world, bring peace to sentient beings, bring peace to gods and humans, all the great masters who teach the right path, who possess right wisdom and liberation, who have no frivolous debates, who reach the other shore and liberate those who have not been liberated, the Tathagata, the World Honored One, should say 『I am,』 and this is the one who speaks truthfully. Elephant Hand! If someone speaks truthfully, who is not deceitful? Those who know gratitude and repay kindness should say 『I am,』 and I am the one who speaks truthfully. If any sentient being does a small thing for me, that thing will not be forgotten. Elephant Hand! Since I first generated the aspiration for Anuttara-samyak-sambodhi, my mind has not regressed, nor have I thought of craving the Sravaka or Pratyekabuddha vehicle, thinking 『I should attain these dharmas.』 I only made one aspiration, which was to teach my disciples to seek the Pratyekabuddha fruit. Elephant Hand! In the distant past, I was once an ascetic of other paths, with sharp wisdom, vast learning, and eloquence, and I attained deep forbearance of the Dharma. At that time, there were five hundred young Brahmins who saw the faults of the five desires in household life, and saw the benefits of leaving home, so they left home to study the path and came to me. I taught them the Dharma, and they attained the fruit of Pratyekabuddha, possessing the six supernormal powers, their minds were free, they possessed the power of wish-fulfillment, and they often used their supernormal powers to fly into cities and villages to beg for food and offer it to me. I then thought, 『I should not accept the offerings of those who have attained such great pure wisdom. These ascetics attained this Dharma because of my teachings, but I have not attained it.』 In order to attain this Dharma, in order to attain what I had not yet attained, I diligently practiced. Elephant Hand! I diligently practiced in order to attain this Dharma, and at that time, the gods of the Pure Abode appeared to me and told me, 『Do not crave this wisdom. You should attain Anuttara-samyak-sambodhi, and you should liberate immeasurable and boundless sentient beings.』 Elephant Hand! When I heard this, I no longer practiced that path, and my heart felt boundless joy and happiness, and I was immersed in happiness for half a month. Elephant Hand! When a Bodhisattva achieves four dharmas, the gods will be enlightened, they will gain joy, and they will know that they should become a Buddha.

得阿耨多羅三藐三菩提。何等四？一者菩薩自深發阿耨多羅三藐三菩提心，亦教他人令深發心。二者見發大乘人心不生嫉，不作是念：『阿耨多羅三藐三菩提唯我當得，余不應得。』三者眾生所行隨時而誨，好意共語將護其善。四者常自勤心廣求諸法，為他人說無所慳吝。像手！菩薩摩訶薩成就此四法，諸天開悟知當作佛。」

爾時世尊欲明瞭此事而說偈言：

「菩薩以堅心，　　住于無上乘，　亦能化眾生，　　令住於此乘。　本行菩薩時，　　常無嫉恚心，　勤行發精進，　　喜心轉增益。　見諸眾生惡，　　知時而化喻，　常以慈悲心，　　而無有瞋恚。　常勤行求法，　　流佈與眾生，　以法充一切，　　如雨普流潤。　行是四法者，　　諸天所開悟，　汝當得作佛，　　勿生疑惑心。　菩薩聞是已，　　勇猛發精進，　是事必應實，　　我定當作佛。　如是諸菩薩，　　以精進及愿，　憶念智與慧，　　而自轉高大。　若有諸如來，　　出現於世間，　是菩薩則有，　　如是諸功德。　大人所恭敬，　　諸王及臣民，　皆生歡喜心，　　知是有道者。　經書章句義，　　文頌算數事，　皆悉善通達，　　眾生中最上。　聰達有智慧，　　造事不以力，

【現代漢語翻譯】現代漢語譯本能證得阿耨多羅三藐三菩提（無上正等正覺）的四種條件是什麼？第一，菩薩自己要深深地發起阿耨多羅三藐三菩提心，也要教導他人也深深地發起此心。第二，見到他人發起大乘之心，不生嫉妒，不作這樣的念頭：『阿耨多羅三藐三菩提只有我應當證得，其他人不應該證得。』第三，對於眾生的行為，隨時給予教誨，用好的意願與他們交談，維護他們的善行。第四，常常自己勤奮地廣泛尋求各種佛法，為他人宣說佛法時毫不吝嗇。像手！菩薩摩訶薩成就這四種法，諸天都會開悟，知道他將來會成佛。那時，世尊爲了闡明此事，說了偈語：『菩薩以堅定的心，安住于無上乘，也能教化眾生，令他們安住於此乘。在過去行菩薩道時，常常沒有嫉妒和嗔恚之心，勤奮修行，發起精進，歡喜心不斷增長。見到眾生有惡行，知道時機就用譬喻來教化，常常以慈悲心對待，而沒有嗔恚。常常勤奮地尋求佛法，將佛法流佈給眾生，用佛法充滿一切，如同雨水普遍滋潤萬物。修行這四種法的人，會被諸天所開悟，知道你將來會成佛，不要產生疑惑之心。菩薩聽聞這些后，勇猛地發起精進，確信此事必定真實，我一定能夠成佛。像這樣的菩薩，以精進和願力，憶念智慧，從而自我提升。如果有諸如來（佛）出現在世間，這位菩薩就會有這樣的功德。受到大人物的恭敬，諸王和臣民，都會生起歡喜心，知道這是有道之人。對於經書的章句和意義，以及文頌和算數等事，都能善巧通達，是眾生中最上等的。聰明通達，有智慧，做事不依靠蠻力，』

【English Translation】 English version What are the four conditions for attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment)? First, a Bodhisattva should deeply generate the mind of Anuttara-samyak-sambodhi himself, and also teach others to deeply generate this mind. Second, upon seeing others generate the mind of the Mahayana, one should not be jealous, nor think: 『Anuttara-samyak-sambodhi should only be attained by me, and not by others.』 Third, one should teach beings according to their actions, speak to them with good intentions, and protect their good deeds. Fourth, one should always diligently seek various Dharmas, and be unsparing in teaching the Dharma to others. Elephant Hand! When a Bodhisattva Mahasattva accomplishes these four Dharmas, the devas will be enlightened and know that he will become a Buddha. At that time, the World Honored One, in order to clarify this matter, spoke in verses: 『A Bodhisattva with a firm mind, dwells in the supreme vehicle, and can also transform sentient beings, causing them to dwell in this vehicle. When practicing the Bodhisattva path, one is always without jealousy or anger, diligently practices, generates vigor, and joy increases continuously. Seeing sentient beings with evil deeds, one knows the time to teach them with parables, always treats them with compassion, and is without anger. One always diligently seeks the Dharma, spreads it to sentient beings, fills everything with the Dharma, like rain universally nourishing all things. Those who practice these four Dharmas will be enlightened by the devas, knowing that you will become a Buddha, do not have doubts. After hearing this, the Bodhisattva vigorously generates diligence, believing that this matter is certainly true, and that I will certainly become a Buddha. Such Bodhisattvas, with diligence and vows, remembering wisdom, thus elevate themselves. If Tathagatas (Buddhas) appear in the world, this Bodhisattva will have such merits. Respected by great people, kings and their subjects, all will generate joy, knowing that this is a person of the Way. They are skillful and understand the chapters and meanings of scriptures, as well as literary praises and arithmetic, and are the most superior among sentient beings. Intelligent and wise, they accomplish things without relying on force,』

但以其策謀，　　而能有所成。　摧伏諸戰陣，　　不以身手力，　但以智慧力，　　自然而降伏。　諸王及臣民，　　皆嘆未曾有，　憐愍眾生故，　　生在於世間。　諸人僉皆知，　　謂與天共語，　何故知如此？　　以知我心故。　是菩薩常得，　　值遇見諸佛，　往詣咨請問，　　能大益眾生。　諸佛答問已，　　斷了所疑惑，　能利諸眾生，　　皆使得歡喜。　佛示神通力，　　受記當作佛，　是故此菩薩，　　心得大歡喜。　所愛貴重物，　　內外無貪惜，　是故大歡喜，　　自知當作佛。　普慈覆一切，　　常無瞋恨心，　是故大歡喜，　　自知當作佛。　諸佛所稱讚，　　已得深妙忍，　是故大歡喜，　　自知當作佛。　不依止諸法，　　知法不可依，　得如是智慧，　　身能飛虛空。　其心不在內，　　亦復不在外，　出過一切想，　　故得無上忍。　長夜以慈悲，　　普念諸眾生，　以是福德故，　　得見無量佛。　一切身皆是，　　佛身無差別，　能得如是忍，　　以法自增長。　發心菩提者，　　誰不隨而學，　堅住于正法，　　得如是功德。　是故求道者，　　常應勤求法，　以法求自利，　　增益於菩提。」

【現代漢語翻譯】現代漢語譯本然而憑藉他的策略謀劃，就能成就一切。他能摧毀所有戰場上的敵對勢力，不是依靠身手力量，而是憑藉智慧的力量，自然而然地降伏一切。諸位國王和臣民，都驚歎從未見過這樣的事，因為憐憫眾生的緣故，他才降生於世間。所有人都知道，說他能與天神對話，為什麼知道是這樣呢？因為他能瞭解我的心意。這位菩薩常常能夠，值遇並見到諸佛，前往請教問題，能夠大大地利益眾生。諸佛回答問題之後，斷除了他的疑惑，能夠利益所有眾生，使他們都感到歡喜。佛陀展示神通力量，為他授記將來成佛，因此這位菩薩，心中感到非常歡喜。對於所喜愛和珍貴的物品，內外都沒有貪戀和吝惜，因此感到非常歡喜，因為他知道自己將來會成佛。普遍以慈悲覆蓋一切，心中常常沒有嗔恨，因此感到非常歡喜，因為他知道自己將來會成佛。受到諸佛的稱讚，已經獲得了深奧微妙的忍辱，因此感到非常歡喜，因為他知道自己將來會成佛。不依賴執著于任何法，知道法是不可依賴的，獲得這樣的智慧，身體能夠飛翔于虛空。他的心不在內，也不在外，超越了一切的念想，因此獲得了無上的忍辱。長久以來以慈悲心，普遍關懷著所有眾生，因為這樣的福德，得以見到無量的佛。一切身都是佛身，沒有差別，能夠獲得這樣的忍辱，通過佛法自我增長。發心追求菩提的人，誰不會跟隨他學習呢？堅定地安住于正法，就能獲得這樣的功德。因此求道的人，應當常常勤奮地尋求佛法，通過佛法求得自身的利益，從而增益菩提之道。

【English Translation】 English version Yet, by his strategies and plans, he is able to accomplish everything. He can subdue all the opposing forces on the battlefield, not by physical strength, but by the power of wisdom, naturally subduing all. All the kings and subjects marvel, having never seen such a thing, because out of compassion for all beings, he was born into this world. Everyone knows, saying that he can converse with the gods, Why do they know this? Because he understands my mind. This Bodhisattva is often able to, encounter and see all the Buddhas, going to ask questions, greatly benefiting all beings. After the Buddhas answer the questions, they dispel his doubts, able to benefit all beings, making them all feel joyful. The Buddha demonstrates his supernatural powers, prophesying that he will become a Buddha in the future, therefore this Bodhisattva, feels great joy in his heart. Towards the things he loves and treasures, he has no greed or stinginess, whether internal or external, therefore he feels great joy, because he knows he will become a Buddha in the future. Universally covering everything with compassion, his heart is always without hatred, therefore he feels great joy, because he knows he will become a Buddha in the future. Praised by all the Buddhas, having already attained profound and subtle patience, therefore he feels great joy, because he knows he will become a Buddha in the future. Not relying on or clinging to any dharma, knowing that dharma is not to be relied upon, obtaining such wisdom, his body is able to fly in the void. His mind is neither within, nor without, transcending all thoughts, therefore he obtains supreme patience. For a long time, with compassion, he universally cares for all beings, because of such merit, he is able to see countless Buddhas. All bodies are the body of the Buddha, without difference, able to obtain such patience, growing through the Dharma. Those who aspire to Bodhi, who would not follow him to learn? Firmly abiding in the true Dharma, one can obtain such merit. Therefore, those who seek the path, should always diligently seek the Dharma, through the Dharma, seek self-benefit, thereby increasing the path to Bodhi.

富樓那品第八

爾時富樓那彌多羅尼子白佛言：「希有世尊！世尊過去世行菩薩道時，善能堅住種種善法。」

佛言：「如是如是。富樓那！我長夜行菩薩道時，堅住善法。」爾時世尊欲明瞭此事而說偈言：

「求法能得法，　　是為佛道本。　常勤修習法，　　遠離於非法，　常行於正道，　　遠離諸邪道，　常修習諸佛，　　所可親近道，　是則離諸難，　　能得無難處。　得無難處已，　　精進必不虛，　在二最尊貴，　　諸形色中上，　眷屬具成就，　　于諸一切勝。　堅心常安住，　　戒品忍辱品，　亦住精進品，　　增長於禪智，　于諸眾生中，　　常能為上首，　功德中亦勝，　　了義無所畏。」

爾時富樓那白佛言：「世尊！如是妙法，誰當不學？但念我等本昔懈怠，不望佛智、不自信得如是佛慧，以聲聞乘而自出度。世尊！我從今日示教利喜諸菩薩眾令住佛法。何以故？諸佛世尊行難行者。世尊本行菩薩道時，為眾生故常行如是甚難大事，如是事者一切阿羅漢辟支佛尚無，況餘眾生。世尊！如是甚難大事，唯諸菩薩摩訶薩等憐愍饒益一切眾生故，行菩薩道時有如是等無量無邊阿僧祇甚難大事。世尊！諸菩薩行如是甚難大事，得阿耨多羅三藐三菩提已，

【現代漢語翻譯】現代漢語譯本富樓那品第八

那時，富樓那·彌多羅尼子（Purna Maitrayaniputra）對佛說：『稀有啊，世尊！世尊您在過去世行菩薩道時，善於堅定地安住于各種善法。』

佛說：『是的，是的。富樓那！我長久以來行菩薩道時，堅定地安住于善法。』那時，世尊爲了闡明此事，說了偈語：

『求法能得法，是為佛道根本。常勤修習法，遠離於非法，常行於正道，遠離諸邪道，常修習諸佛，所可親近道，是則離諸難，能得無難處。得無難處已，精進必不虛，在二最尊貴，諸形色中上，眷屬具成就，于諸一切勝。堅心常安住，戒品忍辱品，亦住精進品，增長於禪智，于諸眾生中，常能為上首，功德中亦勝，了義無所畏。』

那時，富樓那對佛說：『世尊！如此妙法，誰會不學習呢？只是想到我們過去懈怠，不期望佛的智慧，不相信自己能得到這樣的佛慧，以聲聞乘（Sravakayana）而自我解脫。世尊！我從今天起將教導和利益諸菩薩眾，使他們安住于佛法。為什麼呢？諸佛世尊行持難以行持之事。世尊您在過去行菩薩道時，爲了眾生的緣故，常常行持如此甚難的大事，這樣的事一切阿羅漢（Arhat）、辟支佛（Pratyekabuddha）尚且沒有，更何況其他眾生。世尊！如此甚難的大事，只有諸菩薩摩訶薩（Bodhisattva-Mahasattva）等爲了憐憫和饒益一切眾生，在行菩薩道時才有如此等無量無邊阿僧祇（asamkhya）的甚難大事。世尊！諸菩薩行持如此甚難的大事，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）之後，』

【English Translation】 English version Chapter 8: Purna

At that time, Purna Maitrayaniputra said to the Buddha, 'It is rare, World Honored One! When the World Honored One was practicing the Bodhisattva path in past lives, you were skilled in firmly abiding in various virtuous dharmas.'

The Buddha said, 'It is so, it is so, Purna! When I practiced the Bodhisattva path for a long time, I firmly abided in virtuous dharmas.' At that time, the World Honored One, wishing to clarify this matter, spoke in verse:

'Seeking the Dharma, one can attain the Dharma; this is the root of the Buddha path. Constantly diligently practice the Dharma, stay away from non-Dharma, Constantly walk on the right path, stay away from all wrong paths, Constantly practice the paths that all Buddhas are close to, This is to be free from all difficulties, and be able to attain a place free from difficulties. Having attained a place free from difficulties, diligence will surely not be in vain, Among the two most honored, the highest among all forms and colors, With family and retinue fully accomplished, surpassing all others. With a firm mind, constantly abide in the precepts, the patience, Also abide in diligence, increasing in meditation and wisdom, Among all sentient beings, always able to be the leader, Also surpassing in merits, understanding the meaning without fear.'

At that time, Purna said to the Buddha, 'World Honored One! Who would not learn such a wonderful Dharma? It is just that I think of our past laziness, not expecting the wisdom of the Buddha, not believing that we could attain such Buddha wisdom, and instead sought self-liberation through the Sravakayana (Vehicle of Hearers). World Honored One! From today onwards, I will teach and benefit all Bodhisattvas, causing them to abide in the Buddha Dharma. Why is that? The Buddhas, World Honored Ones, practice what is difficult to practice. When the World Honored One was practicing the Bodhisattva path in the past, for the sake of sentient beings, you often practiced such extremely difficult great deeds, deeds that even all Arhats and Pratyekabuddhas do not have, let alone other sentient beings. World Honored One! Such extremely difficult great deeds, only Bodhisattva-Mahasattvas, out of compassion and benefit for all sentient beings, have such immeasurable and boundless asamkhya (countless) extremely difficult great deeds when practicing the Bodhisattva path. World Honored One! When Bodhisattvas practice such extremely difficult great deeds and attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment),'

能轉法輪度脫苦惱眾生。」

佛言：「如是如是。富樓那！如汝所說。諸菩薩摩訶薩深發阿耨多羅三藐三菩提心，為一切眾生求利安樂，於一切眾生有大慈悲。為一切眾生故行菩薩道時，有如是等無量無邊阿僧祇甚深極難大愿大事。」

佛說經已，慧命富樓那，時會四眾，天、人、龍神、乾闥婆、阿修羅等，皆大歡喜，信受佛語。

大寶積經卷第七十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十

隋三藏法師阇那崛多譯

護國菩薩會第一十八之一

如是我聞：

一時婆伽婆在王舍城耆阇崛山中，與大比丘眾千二百五十人俱；菩薩摩訶薩五千人，一切皆得無礙辯才，大忍成就降伏魔怨，近於佛智一生補處，皆得陀羅尼無邊辯才、力、無所畏、自在神通，乃至一切功德皆悉具足，其名曰普賢菩薩、普眼菩薩、普明菩薩、普光菩薩、圓光菩薩、上意菩薩、無邊意菩薩、廣意菩薩、無盡意菩薩、持地菩薩、持世菩薩、益意菩薩、咒手菩薩、文殊師利等六十不思議菩薩，賢護等十六菩薩，如是等菩薩摩訶薩五千人俱。

復有娑婆世界主梵天王，及釋提桓因、護世四王、功德天子、正意天子，一切天王、一切龍王、一切緊那羅王、一切乾

【現代漢語翻譯】現代漢語譯本：能轉動法輪，救度脫離苦惱的眾生。

佛說：『是的，是的。富樓那（Purna）！正如你所說。諸位菩薩摩訶薩（Bodhisattva-Mahasattva）深發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），爲了所有眾生的利益和安樂，對一切眾生懷有大慈悲心。爲了所有眾生的緣故而行菩薩道時，有如此等等無量無邊阿僧祇（asamkhya，無數）甚深極難的大愿大事。』

佛說完這部經后，慧命富樓那（Purna），當時在場的四眾弟子，天、人、龍神、乾闥婆（Gandharva，天上的音樂神）、阿修羅（Asura，非天）等，都非常歡喜，信受佛的教誨。

《大寶積經》卷第七十九大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第八十

隋朝三藏法師阇那崛多（Jnanagupta）譯

護國菩薩會第十八之一

如是我聞：

一時，婆伽婆（Bhagavan，世尊）在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，與大比丘眾一千二百五十人在一起；還有菩薩摩訶薩五千人，他們都獲得了無礙的辯才，成就了大忍辱，降伏了魔怨，接近佛的智慧，是候補佛位的菩薩，都獲得了陀羅尼（dharani，總持）無邊的辯才、力量、無所畏懼、自在神通，乃至一切功德都完全具足，他們的名字是普賢菩薩（Samantabhadra）、普眼菩薩、普明菩薩、普光菩薩、圓光菩薩、上意菩薩、無邊意菩薩、廣意菩薩、無盡意菩薩、持地菩薩、持世菩薩、益意菩薩、咒手菩薩、文殊師利（Manjusri）等六十位不可思議的菩薩，賢護等十六位菩薩，像這樣等菩薩摩訶薩五千人在一起。

還有娑婆世界（Saha world）的主梵天王（Brahma），以及釋提桓因（Sakra devanam Indra，帝釋天）、護世四王（the Four Heavenly Kings）、功德天子、正意天子，一切天王、一切龍王、一切緊那羅王（Kinnara，天上的樂神）、一切乾闥婆王（Gandharva）等。

【English Translation】 English version: 'Able to turn the Dharma wheel, delivering sentient beings from suffering and distress.'

The Buddha said, 'So it is, so it is. Purna! As you have said. The Bodhisattva-Mahasattvas deeply generate the mind of anuttara-samyak-sambodhi, seeking benefit and happiness for all sentient beings, and have great compassion for all sentient beings. When practicing the Bodhisattva path for the sake of all sentient beings, they have such immeasurable, boundless, asamkhya, profound, extremely difficult great vows and great undertakings.'

After the Buddha finished speaking this sutra, the venerable Purna, along with the four assemblies present, including gods, humans, dragons, Gandharvas, Asuras, and others, were all greatly delighted and accepted the Buddha's teachings with faith.

The Great Treasure Accumulation Sutra, Scroll 79 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Scroll 80

Translated by Tripitaka Master Jnanagupta of the Sui Dynasty

The Chapter on the Bodhisattva Who Protects the Nation, Part 1 of 18

Thus have I heard:

At one time, the Bhagavan was in Mount Grdhrakuta in Rajagrha, together with a great assembly of 1,250 Bhikshus; and 5,000 Bodhisattva-Mahasattvas, all of whom had attained unobstructed eloquence, accomplished great forbearance, subdued demonic hindrances, were close to the wisdom of the Buddha, were Bodhisattvas in the position of becoming Buddhas in their next life, and had all attained dharani, boundless eloquence, power, fearlessness, unhindered supernatural abilities, and all other merits were fully complete. Their names were Samantabhadra Bodhisattva, Universal Eye Bodhisattva, Universal Light Bodhisattva, Universal Radiance Bodhisattva, Perfect Radiance Bodhisattva, Superior Intention Bodhisattva, Boundless Intention Bodhisattva, Vast Intention Bodhisattva, Inexhaustible Intention Bodhisattva, Earth-Holder Bodhisattva, World-Holder Bodhisattva, Beneficial Intention Bodhisattva, Mantra-Hand Bodhisattva, Manjusri, and sixty other inconceivable Bodhisattvas, as well as sixteen Bodhisattvas such as Virtuous Protector, and so on, totaling 5,000 Bodhisattva-Mahasattvas.

There were also the Brahma King, the lord of the Saha world, as well as Sakra devanam Indra, the Four Heavenly Kings who protect the world, the Deva of Merit, the Deva of Righteous Intention, all the Deva Kings, all the Dragon Kings, all the Kinnara Kings, and all the Gandharva Kings.

闥婆王、一切夜叉王、一切阿修羅王、一切迦樓羅王，如是等王

各各皆與百千眷屬俱悉來集會。

爾時世尊坐功德藏師子寶座，于大眾中色象顯現如須彌山，普照世間如日天子，顯現世界如月天子，其德寂靜如梵天王，威德難瞻如天帝釋，七菩提分皆悉具足如轉輪王，宣說無相空無愿法心無所畏如師子王，身光照耀如大火聚，又放光明猶如諸天最勝無上摩尼寶珠普照三千大千世界，以大梵音令諸眾生悉得歡喜。於一切法解其深義，于大眾中而為說法，初中后善其義微妙，具足無雜清凈梵行。爾時眾中有一菩薩摩訶薩名曰喜王在眾中坐，睹見如來坐師子座放大光明，如百千日普照一切，令天人光隱蔽不現。見是事已踴躍歡喜，遍滿身心不能自勝，即從座起合掌向佛，以偈贊曰：

「世尊覆蔽此大眾，　　天龍修羅乾闥婆，　菩薩聲聞無威德，　　普照一切如金山。　猶如須彌諸天俱，　　處於大海佛亦然，　世尊住于慈悲海，　　放大光明百千種。　住于梵行猶梵王，　　光明威德過諸天，　安住禪定解脫中，　　照耀世間勝眾生。　猶如帝釋在天眾，　　色象光明最為勝，　佛過世間亦復然，　　諸相莊嚴功德具。　猶如輪王典四域，　　照耀世間說法時，　令諸眾生入聖道，　

【現代漢語翻譯】闥婆王（Gandharva King，天神，負責音樂），一切夜叉王（Yaksa King，守護神），一切阿修羅王（Asura King，好戰的神），一切迦樓羅王（Garuda King，金翅鳥神），像這樣的諸王，各自都帶著成百上千的眷屬一同前來。那時，世尊坐在功德聚集的獅子寶座上，在大眾中，他的形象顯現得像須彌山一樣高大，普照世間如同太陽，顯現世界如同月亮，他的德行寂靜如同梵天王，威德難以瞻仰如同天帝釋，七菩提分（七種覺悟的因素）都完全具備如同轉輪王，宣說無相、空、無愿的法，內心無所畏懼如同獅子王，身光照耀如同巨大的火焰，又放出光明，猶如諸天中最殊勝無上的摩尼寶珠，普照三千大千世界，以大梵音使一切眾生都感到歡喜。他對一切法的深奧含義都理解透徹，在大眾中為他們說法，初善、中善、后善，其義微妙，具足無雜的清凈梵行。那時，大眾中有一位菩薩摩訶薩，名叫喜王，坐在人群中，看到如來坐在獅子座上，放出光明，像成百上千個太陽一樣普照一切，使得天人的光芒都隱蔽不顯。看到這種情況后，他踴躍歡喜，身心都充滿了喜悅，不能自已，立即從座位上站起來，合掌向佛，用偈頌讚嘆道：『世尊您覆蓋著這大眾，天龍（Naga，龍神）、修羅、乾闥婆，菩薩、聲聞（Sravaka，聽聞佛法而修行的人）都失去了威德，您普照一切如同金山。猶如須彌山與諸天在一起，處於大海之中，佛也是這樣，世尊您安住在慈悲的海洋中，放出成百上千種光明。安住在梵行中如同梵天王，光明威德超過諸天，安住在禪定解脫中，照耀世間，勝過一切眾生。猶如帝釋在天眾中，他的形象和光明最為殊勝，佛超越世間也是這樣，諸相莊嚴，功德具足。猶如轉輪王統治四方，照耀世間說法時，使一切眾生進入聖道，』

【English Translation】 The Gandharva King (a celestial being skilled in music), all the Yaksa Kings (guardian deities), all the Asura Kings (warlike deities), all the Garuda Kings (mythical bird-like beings), and other such kings, each came with hundreds and thousands of their retinues. At that time, the World Honored One sat upon the Lion Throne of accumulated merit, and among the assembly, his form appeared as majestic as Mount Sumeru, illuminating the world like the sun, manifesting the world like the moon, his virtue as serene as the Brahma King, his majestic power as awe-inspiring as Indra, the seven factors of enlightenment (seven aspects of awakening) fully possessed like a Wheel-Turning King, proclaiming the Dharma of no-form, emptiness, and no-desire, his heart fearless like a Lion King, his body radiating light like a great fire, and emitting light like the most supreme and unsurpassed Mani jewel of the heavens, illuminating the three thousand great thousand worlds, with a great Brahma voice causing all beings to rejoice. He thoroughly understood the profound meaning of all dharmas, and among the assembly, he expounded the Dharma, good in the beginning, good in the middle, and good in the end, its meaning subtle, complete with pure Brahma conduct without any impurities. At that time, among the assembly, there was a Bodhisattva Mahasattva named Joy King, sitting among the crowd, who saw the Tathagata sitting on the Lion Throne, emitting light, like hundreds and thousands of suns illuminating everything, causing the light of the gods and humans to be concealed and not appear. Having seen this, he leaped with joy, his body and mind filled with delight, unable to contain himself, he immediately rose from his seat, joined his palms towards the Buddha, and praised him with verses: 'World Honored One, you cover this great assembly, the Nagas (serpent deities), Asuras, Gandharvas, Bodhisattvas, and Sravakas (disciples who hear and practice the Dharma) have lost their majestic power, you illuminate everything like a golden mountain. Just as Mount Sumeru is with the gods, situated in the great ocean, so is the Buddha, World Honored One, you dwell in the ocean of compassion, emitting hundreds and thousands of kinds of light. Dwelling in Brahma conduct like the Brahma King, your light and majestic power surpass the gods, dwelling in meditative liberation, illuminating the world, surpassing all beings. Just as Indra is among the heavenly hosts, his form and light are the most supreme, the Buddha surpasses the world in the same way, adorned with all marks, possessing all merits. Just as a Wheel-Turning King rules the four regions, illuminating the world when teaching the Dharma, causing all beings to enter the holy path,'

世尊顯現慈悲意。　光明障蔽火摩尼，　　猶如秋日行虛空，　佛比千日最為勝，　　佛日普照於世間。　如夜闇時秋滿月，　　佛光清凈亦復然，　面部圓滿猶如月，　　覆翳一切天人光。　猶如山頂夜火聚，　　清凈顯現無邊界，　能滅一切無明闇，　　世尊智慧光普照。　佛音遍滿山谷中，　　能伏外道猶師子，　宣說無我空無愿，　　令諸外道皆恐怖。　威光猶如摩尼王，　　映奪一切摩尼光，　如來軀體真金色，　　普照世間勝諸光。　如來世間無與等，　　況復有勝世尊者，　福智精進方便等，　　一切功德無能過。　救護世間大丈夫，　　我今睹見功德海，　令我歡喜生尊重，　　是故頂禮世尊足。　我已讚歎勝調御，　　功德圓滿世間燈，　我今所有諸功德，　　令諸眾生證菩提。」

爾時喜王菩薩摩訶薩偈贊佛已，合十指掌諦觀佛身目不暫舍，觀察法界甚深難解難行難入，不可思惟難知寂靜微細之法，不可思量諸佛境界。內心觀察周遍法界，觀如來智世尊境界無有等等。作是觀已，入如來智不思議境方便行中，諸佛世尊同一法性而無有異。思惟觀察諸佛世尊無所染著猶如虛空。作是觀時，入于實證真如體性，一切諸法性皆如是。生如是信，愛樂諸佛如來

【現代漢語翻譯】現代漢語譯本世尊顯現慈悲的意願。他的光明遮蔽了火摩尼（一種寶珠），就像秋日的太陽在天空中執行，佛陀比千個太陽還要殊勝，佛陀的光芒普照世間。如同夜晚黑暗時分圓滿的月亮，佛陀的光明清凈也是如此，他的面容圓滿如同滿月，遮蔽了一切天人的光芒。如同山頂上燃燒的火堆，清凈地顯現而沒有邊界，能夠熄滅一切無明的黑暗，世尊的智慧之光普照一切。佛陀的聲音遍滿山谷之中，能夠降伏外道如同獅子，宣說無我、空和無愿的教義，令一切外道都感到恐懼。他的威光如同摩尼王（寶珠之王），映奪了一切摩尼的光芒，如來的身體呈現真正的金色，普照世間勝過一切光芒。如來在世間沒有可以與之相比的，更何況有勝過世尊的呢，在福德、智慧、精進、方便等方面，一切功德都沒有能夠超越的。救護世間的大丈夫，我今天得見功德的海洋，使我歡喜並生起尊重之心，因此頂禮世尊的足。我已經讚歎了殊勝的調御者，功德圓滿的世間明燈，我今天所擁有的所有功德，愿能使一切眾生證得菩提。」那時，喜王菩薩摩訶薩用偈頌讚嘆佛陀之後，合起十指手掌，專注地觀察佛身，眼睛片刻不離，觀察法界深奧難解、難以修行、難以進入，不可思議、難以知曉的寂靜微細之法，不可思量的諸佛境界。內心觀察周遍法界，觀如來智慧，世尊的境界沒有可以與之相比的。這樣觀察之後，進入如來智慧不可思議境界的方便修行中，諸佛世尊具有同一法性而沒有差異。思惟觀察諸佛世尊沒有染著，如同虛空。這樣觀察時，進入實證真如的體性，一切諸法的本性都是如此。生起這樣的信心，愛樂諸佛如來。

【English Translation】 English version The World Honored One manifested his compassionate intention. His light obscured the fire mani (a kind of jewel), just like the autumn sun moving in the sky, The Buddha is more superior than a thousand suns, the Buddha's light shines universally in the world. Just like the full moon in the darkness of night, the Buddha's light is also pure and clear, His face is as full as the full moon, overshadowing the light of all gods and humans. Like a fire burning on a mountain peak, it appears purely without boundaries, Able to extinguish all the darkness of ignorance, the World Honored One's light of wisdom shines universally. The Buddha's voice fills the valleys, able to subdue the heretics like a lion, Proclaiming the teachings of no-self, emptiness, and no-desire, causing all heretics to feel fear. His majestic light is like the king of manis (king of jewels), outshining the light of all manis, The Tathagata's body appears as true gold, shining universally in the world, surpassing all lights. The Tathagata has no equal in the world, let alone one who surpasses the World Honored One, In terms of merit, wisdom, diligence, and skillful means, all merits are unsurpassed. The great hero who protects the world, today I have seen the ocean of merit, Making me joyful and giving rise to respect, therefore I bow at the feet of the World Honored One. I have already praised the supreme tamer, the world's lamp of perfect merit, All the merits that I possess today, may they enable all sentient beings to attain Bodhi.」 At that time, Bodhisattva Mahasattva King of Joy, after praising the Buddha with verses, joined his palms together, attentively observed the Buddha's body, his eyes not leaving for a moment, observing the profound, difficult to understand, difficult to practice, difficult to enter, inconceivable, difficult to know, tranquil and subtle Dharma of the Dharma realm, the immeasurable realms of all Buddhas. His mind observed the entire Dharma realm, contemplating the Tathagata's wisdom, the World Honored One's realm without equal. After this contemplation, he entered the expedient practice of the inconceivable realm of the Tathagata's wisdom, all Buddhas and World Honored Ones having the same Dharma nature without difference. Contemplating that all Buddhas and World Honored Ones are without attachment, like the void. While contemplating in this way, he entered the actual realization of the true nature of Suchness, the nature of all Dharmas being thus. Giving rise to such faith, he loved and rejoiced in all Buddhas and Tathagatas.

無礙解脫之門，知常樂我凈、知佛之身，作是思惟：「如來之身遍一切剎現眾生前，諸佛功德于無量劫說不可盡。」喜王菩薩作是念已，默然而住觀於法界。

爾時有一慧命菩薩比丘名曰護國，在舍婆提城受夏安居三月過已，執持衣缽共諸年少初學比丘遊行諸國，至王舍城耆阇崛山。爾時慧命護國菩薩到世尊前，頂禮佛足，右繞三匝卻住一面，合掌向佛以偈贊曰：

「敬禮最勝放光者，　　敬禮意如虛空者，　敬禮能決他疑網，　　敬禮超過三界尊。　十方無數剎土中，　　聞贊如來功德事，　彼國所有諸菩薩，　　歡喜皆來供養佛。　菩薩如法供養已，　　一心聽佛所說法，　聞法歡喜還本土，　　讚歎如來諸功德。　如來積行為眾生，　　經于無量無邊劫，　為他求于菩提時，　　其心初無有疲惓。　世尊行檀持戒堅，　　羼提精進游諸禪，　智慧方便皆具足，　　是故稽首大聖尊。　如來具足四如意，　　諸根諸力諸解脫，　又知眾生心意識，　　是故頂禮大智海。　知諸眾生心所念，　　身口所作善惡業，　亦知解脫方便等，　　世尊知已為說法。　貪慾恚癡迷眾生，　　能令入於三惡道，　如來知已教斷除，　　令彼眾生生善趣。　過去一切諸世尊，　　天人魔

【現代漢語翻譯】現代漢語譯本進入無礙解脫之門，了知常、樂、我、凈（常住、安樂、真我、清凈）的真諦，了知佛陀的法身，如此思惟：『如來的法身遍佈一切佛土，顯現在眾生面前，諸佛的功德在無量劫中也說不盡。』喜王菩薩如此思念后，便默然安住，觀察法界。當時，有一位慧命菩薩比丘，名叫護國，在舍婆提城結束了三個月的夏季安居后，拿著衣缽，與一些年輕的初學比丘一起，遊歷各國，來到了王舍城的耆阇崛山。那時，慧命護國菩薩來到世尊面前，頂禮佛足，右繞三圈，然後退到一旁站立，合掌向佛，用偈頌讚嘆道：『敬禮最殊勝的放光者，敬禮心意如虛空般廣闊者，敬禮能決斷他人疑惑之網者，敬禮超越三界（欲界、色界、無色界）的至尊。在十方無數的佛土中，聽到讚歎如來功德的事蹟，那些國土中的所有菩薩，都歡喜地前來供養佛陀。菩薩們如法供養后，一心聽佛所說的法，聽聞佛法后歡喜地返回自己的國土，讚歎如來的各種功德。如來爲了眾生積累修行，經歷了無量無邊的劫數，爲了他人求取菩提（覺悟）時，他的內心從沒有感到疲倦。世尊修行佈施，持戒堅定，忍辱精進，遊歷于各種禪定，智慧和方便都具足，因此我頂禮大聖尊。如來具足四如意足（欲如意足、精進如意足、心如意足、觀如意足），諸根（信根、精進根、念根、定根、慧根）、諸力（信力、精進力、念力、定力、慧力）、諸解脫，又知道眾生的心意識，因此我頂禮大智海。知道眾生心中所想，身口所做的善惡業，也知道解脫的方便等，世尊知道后為他們說法。貪慾、嗔恚、愚癡迷惑的眾生，能讓他們墮入三惡道（地獄、餓鬼、畜生），如來知道后教導他們斷除，讓他們往生善趣（天、人、阿修羅）。過去的一切諸佛世尊，天人、魔…'

【English Translation】 English version Entering the gate of unobstructed liberation, knowing the truth of permanence, bliss, self, and purity (nitya, sukha, atma, shubha), knowing the Dharma body of the Buddha, and thinking thus: 'The Tathagata's Dharma body pervades all Buddha lands, appearing before sentient beings, and the merits of all Buddhas cannot be fully described in immeasurable kalpas.' After thinking this, Bodhisattva Joy King remained silent, contemplating the Dharma realm. At that time, there was a Bhikshu Bodhisattva of wisdom-life named Protector of the Nation, who, after completing the three-month summer retreat in the city of Shravasti, took his robes and bowl and traveled with some young novice Bhikshus to various countries, arriving at Mount Gridhrakuta in Rajagriha. Then, Bodhisattva Protector of the Nation of wisdom-life came before the World Honored One, bowed at the Buddha's feet, circumambulated him three times to the right, and stood to one side, joining his palms and praising the Buddha with verses: 'I pay homage to the most supreme one who emits light, I pay homage to the one whose mind is like the vastness of space, I pay homage to the one who can resolve the net of others' doubts, I pay homage to the venerable one who transcends the three realms (desire realm, form realm, formless realm). In the countless Buddha lands of the ten directions, hearing the praises of the Tathagata's merits, all the Bodhisattvas in those lands joyfully come to make offerings to the Buddha. After making offerings according to the Dharma, the Bodhisattvas listen attentively to the Dharma spoken by the Buddha, and after hearing the Dharma, they joyfully return to their own lands, praising the various merits of the Tathagata. The Tathagata accumulated practices for the sake of sentient beings, passing through immeasurable and boundless kalpas, and when seeking Bodhi (enlightenment) for others, his mind never felt weary. The World Honored One practiced giving, upheld the precepts firmly, was patient and diligent, and wandered in various meditations, possessing both wisdom and skillful means, therefore I bow to the Great Sage. The Tathagata possesses the four bases of psychic power (will, effort, mind, and discrimination), the roots (faith, effort, mindfulness, concentration, wisdom), the powers (faith, effort, mindfulness, concentration, wisdom), and the liberations, and also knows the minds and consciousness of sentient beings, therefore I bow to the Great Ocean of Wisdom. Knowing what sentient beings think in their minds, the good and evil deeds they do with their bodies and mouths, and also knowing the means of liberation, the World Honored One teaches them the Dharma after knowing these things. Sentient beings deluded by greed, hatred, and ignorance can fall into the three evil paths (hell, hungry ghosts, animals), and the Tathagata, knowing this, teaches them to eliminate these, so that they may be reborn in good realms (gods, humans, asuras). All the past World Honored Ones, gods, humans, demons...'

梵所恭敬，　未來功德具足者，　　世尊皆悉了了知。　諸佛凈土所生處，　　菩薩聲聞及緣覺，　天人眷屬與種姓，　　壽命長短皆悉知。　滅度已后正法住，　　供養舍利起廟塔，　受法藏人若干種，　　調御丈夫皆悉知。　十力智慧無障礙，　　悉能了達三世事，　入於一切法智中，　　故我稽首大智海。　佛無等等況有過，　　諸相莊嚴如來身，　譬如星宿在虛空，　　是故我禮勝丈夫。　如來妙色無與等，　　映蔽大會天人光，　釋梵威德在佛邊，　　一切隱沒皆不現。　身如金山無垢穢，　　紺發柔軟而右旋，　佛頂顯現如須彌，　　無量功德光明聚。　眉間毫相放大光，　　無量無邊無有數，　佛眼修廣如青蓮，　　以大慈悲視眾生。　如秋滿月行虛空，　　如來面部亦復爾，　眾生觀者無厭足，　　是故我禮面中王。　猶如師子鵝孔雀，　　安行徐步如象王，　游止震動于大地，　　敬禮十力大苦行。　手指𦟛纖無不愛，　　網縵珊瑚赤銅色，　臂肘修長立過膝，　　敬禮如來金色身。　足下輪相羅網具，　　行時足跡猶采畫，　若有頂禮世尊者，　　佛光照耀得生天。　法王具足七財寶，　　常以法施調伏心，　教照眾生以法行，　　我今頂

【現代漢語翻譯】現代漢語譯本梵天所恭敬的，未來功德圓滿的人，世尊都完全明瞭。諸佛的凈土所生之處，菩薩、聲聞（聽聞佛陀教誨而修行的人）以及緣覺（通過觀察因緣而覺悟的人），天人眷屬和種姓，壽命的長短，世尊都完全知曉。佛陀滅度后正法住世的時間，供養舍利建造廟宇和佛塔，接受佛法教誨的各種方式，調御丈夫（佛陀的尊稱）都完全知曉。佛陀的十力智慧沒有障礙，能夠完全通達過去、現在、未來三世的事情，進入一切法的智慧之中，所以我頂禮大智慧的海洋。佛陀的無與倫比，沒有可以超越的，諸相莊嚴的如來之身，譬如星宿在虛空中閃耀，所以我禮敬這位殊勝的丈夫。如來的美妙容色無與倫比，映照遮蔽了大會上天人的光芒，帝釋天（佛教的護法神）和梵天（印度教的創世神）的威德在佛陀身邊，一切都隱沒不現。佛陀的身體如同金山般沒有污垢，紺青色的頭髮柔軟而向右旋轉，佛陀的頭頂顯現如同須彌山（佛教中的聖山），是無量功德的光明聚集。眉間的白毫相放出大光明，無量無邊無法計數，佛陀的眼睛修長寬廣如同青蓮花，以大慈悲的目光注視著眾生。如同秋天的滿月在虛空中執行，如來的面容也是如此，眾生觀看佛陀的容顏沒有厭足的時候，所以我禮敬面容中的王者。如同獅子、鵝、孔雀，安詳行走，步伐緩慢如同象王，行走時震動大地，我敬禮具有十力的大苦行者。佛陀的手指纖細柔美，沒有不令人喜愛的，手指間的網縵如同珊瑚般呈赤銅色，手臂和肘部修長，站立時超過膝蓋，我敬禮如來金色的身體。足底有輪相和羅網紋，行走時足跡如同彩繪一般，如果有頂禮世尊的人，佛光照耀他，他將得以往生天界。法王（佛陀的尊稱）具足七種財寶，常常以佛法佈施來調伏人心，教導眾生以佛法修行，我今天頂禮。

【English Translation】 English version Revered by Brahma, The World Honored One fully understands those who will possess complete merit in the future. The places where Buddhas' pure lands are born, Bodhisattvas, Sravakas (those who practice by hearing the Buddha's teachings), and Pratyekabuddhas (those who awaken through observing conditions), The retinues and lineages of gods and humans, and the length of their lives, the World Honored One knows all. The duration of the true Dharma after the Buddha's Parinirvana, the offering of relics and the building of temples and pagodas, The various ways of receiving the Dharma teachings, the Tamer of Men (an epithet for the Buddha) knows all. The Buddha's ten powers of wisdom are without obstruction, able to fully understand the past, present, and future, Entering into the wisdom of all dharmas, therefore I bow to the great ocean of wisdom. The Buddha is incomparable, there is nothing that can surpass him, the Tathagata's body adorned with all marks, Like stars shining in the void, therefore I pay homage to this supreme man. The Tathagata's wondrous complexion is unparalleled, overshadowing the light of the gods and humans in the assembly, The majesty of Indra (a protector deity in Buddhism) and Brahma (the creator god in Hinduism) beside the Buddha, all are hidden and not visible. The Buddha's body is like a golden mountain without defilement, his dark blue hair is soft and curls to the right, The Buddha's crown appears like Mount Sumeru (a sacred mountain in Buddhism), a gathering of immeasurable merit and light. The white hair between his eyebrows emits great light, immeasurable, boundless, and countless, The Buddha's eyes are long and wide like blue lotuses, gazing at all beings with great compassion. Like the full moon in autumn moving in the void, so is the face of the Tathagata, Beings who gaze upon the Buddha's face never tire of it, therefore I pay homage to the king of faces. Like a lion, a goose, a peacock, walking peacefully, with slow steps like an elephant king, Moving and shaking the earth, I pay homage to the great ascetic with ten powers. The Buddha's fingers are slender and beautiful, none are unlovable, the webbed skin between his fingers is like coral, reddish-copper in color, His arms and elbows are long, extending past his knees when standing, I pay homage to the Tathagata's golden body. The soles of his feet have wheel marks and net patterns, his footprints are like painted images when he walks, If there are those who bow to the World Honored One, the Buddha's light will shine upon them, and they will be reborn in the heavens. The Dharma King (an epithet for the Buddha) possesses seven treasures, and constantly uses the Dharma to subdue the mind, Teaching beings to practice the Dharma, today I bow in reverence.

禮於法王。　慈悲為鎧念為刀，　　持戒為弓智慧箭，　以此能破煩惱怨，　　生死有愛增長種。　自度度他億眾生，　　解脫一切諸繫縛，　能示無畏安隱路，　　令其得至常樂道。　行此乘者斷生死，　　無有恩愛別離苦，　得至微妙無為處，　　慈心說法為眾生。　讚歎最勝世尊已，　　一切法中自在者，　以此讚歎勝善根，　　令諸眾生證菩提。」

爾時護國菩薩偈贊佛已，合十指掌而白佛言：「世尊！我心有疑，欲問如來，唯愿聽許。」

爾時佛告護國菩薩比丘：「恣汝所問，我當爲汝分別解說，斷汝所疑令汝歡喜。」

爾時護國既蒙聽許，即白佛言：「菩薩摩訶薩修行何等，於一切法增長功德，到究竟處而得自在，證捷疾智、得決定智，於法明瞭入一切智，教化眾生能決疑網，解一切智以巧方便濟度眾生，如言而行常宣真實，得唸佛三昧，善能咨問一切深義，聞已能持，速疾證得一切種智？」

爾時護國菩薩欲重宣此義而說偈言：

「菩薩行行常決定，　　真實決定從何生？　智慧大海分別處，　　愿勝丈夫為我說。　佛身微妙猶真金，　　人天中勝大福聚，　慈愍我等大歸依，　　清凈之行為我說。　云何而得無盡利，　　覺道總持甘露生？　

【現代漢語翻譯】現代漢語譯本向法王（佛陀）致敬。以慈悲為鎧甲，以正念為刀劍，以持戒為弓，以智慧為箭，以此能夠破除煩惱的怨敵，以及生死輪迴中因愛慾而增長的種子。自己得度，也度化億萬眾生，解脫一切束縛，能夠指示無畏安穩的道路，使他們到達常樂的境界。修行此乘的人能夠斷絕生死輪迴，沒有恩愛別離的痛苦，到達微妙無為的境界，以慈悲心為眾生說法。讚歎最殊勝的世尊（佛陀），在一切法中自在的佛陀，以此讚歎的殊勝善根，使一切眾生證得菩提（覺悟）。

那時，護國菩薩用偈頌讚嘆佛陀后，合起雙手，對佛陀說：『世尊！我心中有疑惑，想要請問如來（佛陀），希望您能允許。』

那時，佛陀告訴護國菩薩比丘：『你可以隨意發問，我將為你分別解說，斷除你的疑惑，使你歡喜。』

那時，護國菩薩得到佛陀的允許后，就對佛陀說：『菩薩摩訶薩（大菩薩）修行什麼，才能在一切法中增長功德，到達究竟的境界而得自在，證得敏捷的智慧、堅定的智慧，對法明瞭而入一切智，教化眾生能夠決斷疑惑之網，以巧妙方便解說一切智來救度眾生，言行一致，常常宣說真實，得到唸佛三昧（禪定），善於請教一切深奧的道理，聽聞后能夠受持，迅速證得一切種智（佛陀的智慧）？』

那時，護國菩薩想要再次宣說這個道理，就說了偈頌：『菩薩的修行常常堅定不移，這種真實的堅定從何而來？智慧如大海，能夠分別一切，愿殊勝的丈夫（佛陀）為我解說。佛陀的身體微妙如真金，是人天之中最殊勝的大福德聚集，慈悲憐憫我們，是我們的大皈依處，請為我解說清凈的修行。如何才能獲得無盡的利益，覺悟之道總持甘露的產生？』

【English Translation】 English version I bow in reverence to the Dharma King (Buddha). With compassion as armor, mindfulness as a sword, discipline as a bow, and wisdom as an arrow, With these, one can shatter the enemies of afflictions and the seeds of attachment that grow in the cycle of birth and death. One crosses over oneself and also ferries countless beings, liberating them from all bonds, Able to show the fearless and peaceful path, leading them to the state of eternal bliss. Those who practice this vehicle sever the cycle of birth and death, free from the suffering of separation from loved ones, Reaching the subtle state of non-action, teaching the Dharma to beings with a compassionate heart. Having praised the most supreme World Honored One (Buddha), the one who is free in all dharmas, With this praise of supreme good roots, may all beings attain Bodhi (enlightenment).

At that time, Bodhisattva Protector of the Nation, having praised the Buddha with verses, joined his palms and said to the Buddha: 'World Honored One! I have doubts in my heart and wish to ask the Tathagata (Buddha), I hope you will allow it.'

At that time, the Buddha said to the Bhikshu Bodhisattva Protector of the Nation: 'Ask whatever you wish, I will explain it to you separately, dispel your doubts, and make you happy.'

At that time, Bodhisattva Protector of the Nation, having received the Buddha's permission, then said to the Buddha: 'What does a Bodhisattva Mahasattva (Great Bodhisattva) practice to increase merit in all dharmas, reach the ultimate state and attain freedom, realize swift wisdom, attain decisive wisdom, understand the Dharma and enter all-knowing wisdom, teach beings to resolve the net of doubts, explain all-knowing wisdom with skillful means to save beings, act as they speak, always proclaim the truth, attain Samadhi (meditative concentration) of mindfulness of the Buddha, be skilled in asking about all profound meanings, be able to uphold what they hear, and quickly attain all-knowing wisdom (Buddha's wisdom)?'

At that time, Bodhisattva Protector of the Nation, wishing to reiterate this meaning, spoke in verses: 'The practice of a Bodhisattva is always resolute, where does this true resoluteness come from? Wisdom is like a vast ocean, able to distinguish everything, may the supreme man (Buddha) explain it to me. The Buddha's body is subtle like pure gold, the most supreme accumulation of great merit among humans and gods, Compassionate and merciful to us, our great refuge, please explain the pure practice to me. How can one obtain endless benefits, and how does the nectar of the path of awakening arise?'

云何清凈智慧海，　　而斷眾生諸疑惑？　無量億劫在生死，　　而無疲倦悔厭心，　觀諸眾生逼切苦，　　常為眾生作利益。　清凈剎土佛眷屬，　　最勝國土及壽命，　一切眾事微妙處，　　愿說清凈菩提行。　降伏眾魔破邪見，　　枯竭愛海得解脫，　法行相續無絕斷，　　無上最勝為我說。　色力財寶及四辯，　　哀愍軟言令眾喜，　慈悲雲雨潤一切，　　愿為我說佛境界。　愿出迦陵頻伽聲，　　大梵雷音破邪見，　眾會渴仰為法來，　　愿施解脫甘露漿。　我今欲成微妙道，　　若不樂法則不請，　聞法時至恭敬待，　　唯愿為說大法寶。　世尊我願成菩提，　　如來深知我志樂，　非為惱亂故問佛，　　善哉愿說最勝行。」

爾時世尊告護國菩薩言：「善哉護國！汝今乃能問如是義，利益多人安樂天人，亦大饒益於未來世，攝諸菩薩。諦聽諦受，當爲汝說。」

護國白言：「善哉世尊！愿為我說。」

佛言：「護國！菩薩有四法，能成如上清凈之事。何等為四？一者真實心無諂曲，二者于諸眾生行於平等，三者心念行空，四者如言而行。護國當知，如此四種能得菩薩清凈之法。」

爾時世尊欲重宣此義而說偈曰。

「若有菩薩心無諂，　　而

【現代漢語翻譯】現代漢語譯本如何才能擁有清凈的智慧之海，從而斷除眾生的一切疑惑呢？在無量億劫的生死輪迴中，不感到疲倦、後悔或厭煩，觀察到眾生所遭受的種種逼迫和痛苦，常常爲了眾生的利益而行動。清凈的佛國剎土，佛陀的眷屬，最殊勝的國土和壽命，以及一切事物微妙之處，愿您能講述清凈的菩提修行。降伏一切魔障，破除邪見，枯竭愛慾之海，獲得解脫，使佛法修行相續不斷，請為我講述這無上最殊勝的法門。擁有美好的容貌、力量、財富和四種辯才，以慈悲柔和的言語使眾生歡喜，以慈悲的雲雨滋潤一切，愿您為我講述佛的境界。愿您發出迦陵頻伽（一種美妙的鳥）般的聲音，以大梵天雷鳴般的聲音破除邪見，眾會渴望聽聞佛法而來，愿您施予解脫的甘露法漿。我如今想要成就微妙的佛道，如果不是樂於佛法，我也不會請問，聽聞佛法的時機已到，我恭敬地等待著，唯愿您為我講述大法寶。世尊，我願成就菩提，如來您深知我的志向和喜好，我並非爲了擾亂您而請問佛法，善哉，愿您講述最殊勝的修行之道。

這時，世尊告訴護國菩薩（守護國土的菩薩）說：『善哉，護國！你現在能夠問這樣的道理，利益眾多的人，使天人安樂，也對未來世有很大的利益，攝受一切菩薩。仔細聽，好好接受，我將為你講述。』

護國菩薩說：『善哉，世尊！愿您為我講述。』

佛說：『護國！菩薩有四種法，能夠成就以上清凈的事情。是哪四種呢？第一是真實的心，沒有虛偽和諂媚；第二是對一切眾生平等對待；第三是心中念著空性；第四是言行一致。護國，你要知道，這四種法能夠得到菩薩清凈的修行。』

這時，世尊爲了重申這個道理，而說了偈語：『如果菩薩心中沒有諂媚，

【English Translation】 English version How can one possess the pure ocean of wisdom, thereby dispelling all doubts of sentient beings? Through countless eons of birth and death, without feeling weary, regretful, or厭倦 (yànjuàn,厭倦 means tired of something), Observing the various oppressions and sufferings endured by sentient beings, constantly acting for their benefit. The pure Buddha-lands, the Buddha's retinue, the most supreme lands and lifespans, And the subtle aspects of all things, may you expound on the pure practice of Bodhi. Subduing all demonic obstacles, breaking through wrong views, drying up the ocean of desire, and attaining liberation, So that the practice of Dharma continues without interruption, please tell me about this unsurpassed and most supreme Dharma. Possessing beautiful appearance, strength, wealth, and the four kinds of eloquence, using compassionate and gentle words to make sentient beings happy, Nourishing all with the compassionate rain of clouds, may you tell me about the realm of the Buddha. May you emit the sound of a Kalavinka (a beautiful bird), and with the great Brahma-like thunderous sound, break through wrong views, The assembly comes longing to hear the Dharma, may you bestow the nectar of liberation. I now wish to attain the subtle path of Buddhahood, if I were not fond of the Dharma, I would not ask, The time to hear the Dharma has arrived, I respectfully wait, may you tell me about the great Dharma treasure. World Honored One, I wish to attain Bodhi, the Tathagata knows my aspirations and preferences, I am not asking the Buddha to disturb you, well said, may you tell me about the most supreme path of practice.

At that time, the World Honored One said to the Bodhisattva Protector of the Nation (hùguó púsà, 護國菩薩): 'Well said, Protector of the Nation! You are now able to ask such a principle, benefiting many people, bringing peace to gods and humans, and also greatly benefiting future generations, gathering all Bodhisattvas. Listen carefully, receive well, I will tell you.'

The Bodhisattva Protector of the Nation said: 'Well said, World Honored One! May you tell me.'

The Buddha said: 'Protector of the Nation! Bodhisattvas have four dharmas that can accomplish the above pure matters. What are the four? First is a true heart, without hypocrisy or flattery; second is to treat all sentient beings equally; third is to keep the concept of emptiness in mind; fourth is to act in accordance with one's words. Protector of the Nation, you should know that these four dharmas can attain the pure practice of a Bodhisattva.'

At that time, the World Honored One, in order to reiterate this principle, spoke in verse: 'If a Bodhisattva's heart is without flattery,'

常不退菩提道，　亦無佷戾貢高意，　　彼則名為無邊智。　見諸眾生無救護，　　生老病死所逼切，　發心欲度于有海，　　能為一切作法船。　調伏平等於眾生，　　觀諸眾生如一子，　皆當救度令解脫，　　最勝丈夫發此心。　行住坐臥念空門，　　壽者我想皆悉無，　一切世間都如幻，　　眾生愚癡所迷惑。　大智菩薩所言說，　　依之行行無違失，　調伏寂靜離諸過，　　能求菩提名佛子。」

佛說偈已，告護國菩薩言：「善男子！菩薩摩訶薩復有四種無畏之法。何等為四？一者所謂得陀羅尼，二者值善知識，三者得深法忍，四者戒行清凈。是名菩薩四無畏法。」

爾時世尊欲重宣此義而說偈言。

「菩薩大名稱，　　由得總持故，　受持最妙法，　　如來所宣說，　恒常無忘失，　　增長於智慧，　彼等智無礙，　　超過一切法。　常遇善知識，　　增于助道法，　常說于菩提，　　諸佛所行處，　惡知識如火，　　畏燒故遠離，　若聞空相法，　　勇猛堅其心。　菩薩離我人，　　一切諸見等，　持戒無缺漏，　　其心調寂靜，　教化諸眾生，　　安住于佛戒。」

佛說偈已，復告護國：「諸菩薩眾行圓滿到究竟處，有四功德令心歡喜。

【現代漢語翻譯】現代漢語譯本常不退轉于菩提之道，也沒有傲慢自大、貢高我慢的心意，這樣的人被稱為具有無邊的智慧。看到眾生沒有救護，被生、老、病、死所逼迫，發心想要度脫這苦難的生死之海，能為一切眾生做渡河的法船。調伏眾生，平等對待，看待眾生如同自己的孩子，都應當救度他們，使他們解脫，最偉大的修行者會發起這樣的心。行走、站立、坐著、躺臥時都念著空性的法門，對於壽命和自我的執著都完全沒有，一切世間都如幻象，眾生被愚癡所迷惑。大智慧的菩薩所說的話，依著去做，不會有任何過失，調伏身心，寂靜無染，遠離一切過錯，能求得菩提，這樣的人才是佛的真子。

佛陀說完偈頌后，告訴護國菩薩說：『善男子！菩薩摩訶薩還有四種無畏的法。是哪四種呢？第一是得到陀羅尼（總持，記憶和理解佛法的能力），第二是遇到善知識（能引導修行的人），第三是得到深法忍（對佛法的深刻理解和接受），第四是戒行清凈（遵守戒律，行為純潔）。這被稱為菩薩的四種無畏法。』

這時，世尊想要再次宣說這個道理，就說了偈頌：『菩薩具有偉大的名聲，因為得到了總持的緣故，接受並保持最微妙的佛法，如來所宣說的教誨，恒常不會忘記，增長智慧，他們的智慧沒有障礙，超越一切法。常常遇到善知識，增長助道的法門，常常宣說菩提之道，諸佛所行之處，惡知識如同火焰，因為害怕被燒傷所以要遠離，如果聽到空性的法門，要勇敢地堅定自己的心。菩薩遠離我、人等一切諸見，持戒沒有缺失和遺漏，內心調伏寂靜，教化一切眾生，安住在佛的戒律中。』

佛陀說完偈頌后，又告訴護國菩薩：『諸位菩薩修行圓滿到達究竟之處，有四種功德使他們內心歡喜。』

【English Translation】 English version Constantly not retreating from the path of Bodhi, Also without arrogance or haughty intentions, such a one is called boundless wisdom. Seeing beings without protection, oppressed by birth, old age, sickness, and death, Resolving to cross the sea of existence, able to be a Dharma boat for all. Subduing and equalizing all beings, viewing them as one's own children, All should be saved and liberated, the most excellent person generates this mind. Walking, standing, sitting, lying down, contemplating the gate of emptiness, the concepts of lifespan and self are completely absent, All the world is like an illusion, beings are deluded by ignorance. The words spoken by the great wise Bodhisattva, following them in practice without error, Subduing and calming, free from all faults, able to seek Bodhi, such a one is a true child of the Buddha.

After the Buddha spoke the verses, he said to Protector of the Nation Bodhisattva: 'Good man! Bodhisattva Mahasattvas also have four kinds of fearlessness. What are the four? First is obtaining Dharani (total retention, the ability to remember and understand the Dharma), second is encountering good teachers (those who can guide practice), third is obtaining deep Dharma forbearance (profound understanding and acceptance of the Dharma), and fourth is pure conduct in precepts (observing precepts, pure behavior). These are called the four fearlessnesses of a Bodhisattva.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses: 'Bodhisattvas have great renown, because they have obtained Dharani, Accepting and upholding the most subtle Dharma, the teachings proclaimed by the Tathagata, Constantly without forgetting, increasing wisdom, Their wisdom is without obstruction, surpassing all Dharmas. Constantly encountering good teachers, increasing the methods that aid the path, Constantly speaking of the path to Bodhi, the place where all Buddhas walk, Evil teachers are like fire, fearing being burned, one should stay far away, If hearing the Dharma of emptiness, one should bravely strengthen their mind. Bodhisattvas are free from self, others, and all views, Upholding precepts without deficiency or omission, their minds are subdued and calm, Teaching and transforming all beings, abiding in the Buddha's precepts.'

After the Buddha spoke the verses, he again said to Protector of the Nation: 'When all Bodhisattvas' practices are complete and they reach the ultimate point, there are four merits that make their hearts rejoice.'

何等為四？一者菩薩見佛而生歡喜，二者聞正法而生歡喜，三者舍一切而生歡喜，四者順法忍而生歡喜。是為四法生於歡喜。」

爾時世尊重說偈言：

「菩薩所生處，　　常見最勝人，　威光遍一切，　　照曜於世間。　見已心恭敬，　　如天奉帝釋，　為度眾生故，　　求于菩提時。　從佛聞正法，　　不怖而歡喜，　一心信敬已，　　隨順於佛教。　聞于隨順法，　　得忍心無疑，　諸法無眾生，　　我想亦復爾。　常觀如是已，　　舍相生歡喜，　既不取我相，　　見乞心踴躍。　城邑與大地，　　妻子及壽命，　一切佈施時，　　其心初無悔。」

佛說偈已，復告護國：「菩薩作如是言，有四種法應當棄捨。何等為四？一者菩薩棄捨居家，二者既出家已不貪利養，三者離諸檀越，四者不惜身命。是為四法應當棄捨。」

爾時世尊重說偈言：

「菩薩見家過，　　舍之而出家，　游止於山林，　　無人寂靜處。　遠離男與女，　　眷屬及大眾，　單己無等侶，　　譬如犀一角。　專意求凈道，　　得失心無憂，　少欲及知足，　　離諂除憍慢。　精進為眾生，　　佈施調伏心，　苦行修禪定，　　一心求佛智。　不惜身與命，　　遠離愛眷屬

【現代漢語翻譯】現代漢語譯本什麼是四種歡喜？第一種是菩薩見到佛陀而生歡喜；第二種是聽聞正法而生歡喜；第三種是捨棄一切而生歡喜；第四種是順應佛法忍辱而生歡喜。這便是能生起歡喜的四種法。

這時，世尊又說了偈語：

『菩薩所生之處，常常能見到最殊勝的人（佛陀），他的威光遍照一切，照耀於世間。見到佛陀后內心恭敬，如同天人侍奉帝釋（Indra），爲了度化眾生，求取菩提（Bodhi）之時。從佛陀那裡聽聞正法，不畏懼而歡喜，一心信奉恭敬之後，隨順佛陀的教誨。聽聞隨順佛法的道理，內心獲得安忍而無疑慮，明白諸法之中沒有眾生，『我』的觀念也是如此。常常這樣觀察之後，捨棄一切表相而生歡喜，既然不執著于『我』的表相，見到乞討者內心就歡喜踴躍。城池、土地，妻子以及壽命，在佈施一切的時候，內心最初就沒有後悔。

佛陀說完偈語后，又告訴護國（a bodhisattva name）說：『菩薩應當這樣認為，有四種法應當捨棄。哪四種呢？第一種是菩薩捨棄居家生活；第二種是既然出家了就不貪圖利養；第三種是遠離施主；第四種是不吝惜自己的身命。這便是應當捨棄的四種法。』

這時，世尊又說了偈語：

『菩薩看到居家的過患，捨棄它而出家，游止於山林，在無人寂靜的地方。遠離男人和女人，眷屬以及大眾，獨自一人沒有同伴，就像犀牛的獨角一樣。專心致志地尋求清凈之道，對於得失內心沒有憂慮，少欲知足，遠離諂媚，去除驕慢。精進地爲了眾生，佈施調伏內心，苦行修習禪定，一心求取佛陀的智慧。不吝惜自己的身體和生命，遠離愛戀的眷屬。

【English Translation】 English version What are the four kinds of joy? The first is the joy a Bodhisattva feels upon seeing the Buddha; the second is the joy of hearing the true Dharma; the third is the joy of giving up everything; and the fourth is the joy of enduring in accordance with the Dharma. These are the four dharmas that give rise to joy.

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

'The place where a Bodhisattva is born, often sees the most excellent person (the Buddha), His majestic light pervades everything, illuminating the world. Having seen the Buddha, the heart is respectful, like the gods serving Indra (帝釋), For the sake of liberating all beings, when seeking Bodhi (菩提). Hearing the true Dharma from the Buddha, not afraid but joyful, Having wholeheartedly believed and revered, following the Buddha's teachings. Hearing the Dharma that accords with the truth, gaining patience in the heart without doubt, Understanding that in all dharmas there are no sentient beings, and the concept of 'I' is also like that. Having constantly observed in this way, giving up all appearances and generating joy, Since not clinging to the appearance of 'I', seeing beggars, the heart leaps with joy. Cities, lands, wives, and even life, When giving everything away, the heart has no regret from the beginning.'

After the Buddha finished speaking the verses, he again told Protector of the Country (護國, a bodhisattva name): 'Bodhisattvas should think like this, there are four dharmas that should be abandoned. What are the four? The first is that Bodhisattvas abandon their household life; the second is that having left home, they do not crave profit and offerings; the third is that they stay away from donors; the fourth is that they do not cherish their own lives. These are the four dharmas that should be abandoned.'

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

'Bodhisattvas see the faults of household life, abandon it and leave home, Wandering and dwelling in the mountains and forests, in quiet places where there are no people. Staying away from men and women, relatives and the masses, Alone without companions, like the single horn of a rhinoceros. Concentrating on seeking the pure path, without worry about gain or loss, Having few desires and being content, staying away from flattery and removing arrogance. Diligently working for all beings, giving to tame the heart, Practicing asceticism and cultivating meditation, wholeheartedly seeking the wisdom of the Buddha. Not cherishing their own body and life, staying away from beloved relatives.'

，　堅心求菩提，　　其志猶金剛。　若人來割截，　　無有恚恨想，　勇猛心增長，　　求於一切智。」

佛說偈已，復告護國：「菩薩有四種無悔之法。何等為四？一者不破禁戒無悔之法，二者住阿蘭若處無悔之法，三者行四聖種無悔之法，四者多聞無悔之法。是為四種無悔之法。」

爾時世尊重說偈言：

「持戒凈無垢，　　猶如摩尼珠，　不生貢高心，　　言我能持戒。　復以此戒善，　　轉教於多人，　常懷如是望，　　成就於佛戒。　彼等住空閑，　　清凈蘭若處，　亦不生我想，　　及以壽者想。　觀察男女色，　　猶如於草木，　不生男女想，　　及以吾我想。　彼住四聖種，　　無懈怠諂曲，　至心恒修行，　　遠離於放逸。　求多聞功德，　　精勤常修習，　愿成一切智，　　最上功德處。　眾生處牢獄，　　無有救護者，　輪轉于生死，　　求財以自給。　我當求法船，　　濟度彼生死，　煩惱海眾生，　　令其至彼岸。　眾生無歸依，　　亦無救護者，　眾生在有為，　　無能令其出。　我當作導師，　　救之令解脫，　是故我發心，　　求于菩提道。」

佛說偈已，復告護國：「菩薩有四種調伏之行，應當行之。何等

【現代漢語翻譯】現代漢語譯本『堅定地尋求菩提（bodhi，覺悟），其意志如同金剛（vajra，一種堅硬的寶石）。如果有人來割截身體，也不會有嗔恨的想法，勇猛的心反而會增長，爲了尋求一切智慧（sarvajna，佛陀的智慧）。』

佛陀說完偈頌后，又告訴護國（a protector of the country）說：『菩薩有四種無悔之法。哪四種呢？第一是不破壞戒律的無悔之法，第二是住在阿蘭若（aranya，寂靜處）的無悔之法，第三是修行四聖種（catvari aryavamsani，知足於衣食住行）的無悔之法，第四是廣聞佛法的無悔之法。這就是四種無悔之法。』

這時，世尊（lokanatha，佛陀的尊稱）又說了偈頌：『持戒清凈無垢，如同摩尼寶珠（mani-ratna，一種珍貴的寶石），不生起貢高我慢的心，說我能持戒。又以此持戒的善行，去教導更多的人，常常懷著這樣的願望，成就佛陀的戒律。他們住在空閑，清凈的蘭若處，也不生起我相（atman，自我）和壽者相（jiva，生命）。觀察男女的色相，如同看待草木一樣，不生起男女的分別想，以及我執的念頭。他們安住於四聖種，沒有懈怠和諂媚，至誠懇切地恒常修行，遠離放逸。爲了追求廣聞佛法的功德，精勤地常常修習，愿能成就一切智慧，達到最上的功德境界。眾生處在牢獄之中，沒有救護的人，在生死輪迴中流轉，爲了生存而奔波。我應當尋求法船（dharma-nauka，佛法之船），救度他們脫離生死，讓煩惱海中的眾生，到達彼岸（paramita，解脫）。眾生沒有歸宿，也沒有救護的人，眾生處在有為法（samskrta-dharma，因緣和合的現象）中，沒有能力從中解脫。我應當成為導師，救度他們令其解脫，因此我發心，尋求菩提之道。』

佛陀說完偈頌后，又告訴護國說：『菩薩有四種調伏之行，應當奉行。哪四種呢？』

【English Translation】 English version 'Firmly seeking bodhi (enlightenment), their will is like vajra (diamond). If someone comes to cut them apart, they will not have thoughts of hatred, Their courageous heart will instead grow, seeking all wisdom (sarvajna, the wisdom of the Buddha).'

After the Buddha spoke the verses, he further told Protector of the Country (a protector of the country): 'Bodhisattvas have four kinds of non-regret practices. What are the four? First is the non-regret practice of not breaking precepts, second is the non-regret practice of dwelling in aranya (a quiet place), third is the non-regret practice of practicing the four noble lineages (catvari aryavamsani, contentment with clothing, food, lodging, and medicine), and fourth is the non-regret practice of extensive learning of the Dharma. These are the four non-regret practices.'

At that time, the World Honored One (lokanatha, an epithet of the Buddha) spoke these verses: 'Holding precepts purely and without defilement, like a mani jewel (mani-ratna, a precious gem), Not giving rise to a conceited heart, saying, 'I am able to hold precepts.' And further, with this virtuous act of holding precepts, teach it to many people, Always cherishing such a wish, to accomplish the precepts of the Buddha. They dwell in secluded, pure aranya places, Also not giving rise to the thought of self (atman) or the thought of a living being (jiva). Observing the forms of men and women, as if looking at grass and trees, Not giving rise to the thought of male or female, nor the thought of self. They abide in the four noble lineages, without laziness or flattery, With sincere hearts, constantly practicing, staying away from indulgence. Seeking the merit of extensive learning, diligently and constantly practicing, Wishing to accomplish all wisdom, reaching the highest state of merit. Sentient beings are in prison, without anyone to protect them, Revolving in the cycle of birth and death, struggling to make a living. I shall seek the Dharma boat (dharma-nauka, the boat of Dharma), to ferry them across from birth and death, To lead the sentient beings in the sea of afflictions, to reach the other shore (paramita, liberation). Sentient beings have no refuge, nor anyone to protect them, Sentient beings are in conditioned phenomena (samskrta-dharma, phenomena arising from causes and conditions), unable to escape from it. I shall become a guide, to save them and lead them to liberation, Therefore, I generate the aspiration, to seek the path of bodhi.'

After the Buddha spoke the verses, he further told Protector of the Country: 'Bodhisattvas have four kinds of practices for taming, which should be practiced. What are the four?'

為四？一者愿生善處常值諸佛，二者供養師長而不求報，三者常樂空閑棄捨利養，四者得無礙辯頭陀忍法。是為四種調伏之法。」

爾時世尊重說偈言：

「菩薩勇猛樂山林，　　常不從人求利養，　恒得深智無礙辯，　　善能通達諸法相。　常當供養諸師長，　　隨順師教無違背，　隨所生處值諸佛，　　供養恭敬求菩提。　常生勝處名高遠，　　若生天上天中尊，　又得成就菩提道，　　教諸眾生行十善。　唸佛功德常歡喜，　　我亦不久成佛道，　既成正覺功德滿，　　度脫眾生生死苦。」

佛說偈已，復告護國：「菩薩有四種法，凈菩薩行。何等為四？一者行菩提時心無瞋恨，二者棄捨眷屬宮殿財寶樂處山林亦不稱說己之功德，三者雖行佈施不求果報，四者精勤樂法不見師過。是為四法凈菩提行。」

爾時世尊重說偈言：

「其心清凈無怨恨，　　亦不求人之過罪，　自不諂曲無染著，　　行於大道求菩提。　深觀居家是苦本，　　親近惡友無正念，　是故棄捨行出家，　　處於山林求解脫。　遊行空閑寂靜樂，　　永斷眷屬恩愛念，　不惜于身及壽命，　　獨步無畏猶師子。　乞食支身常知足，　　猶如飛禽無儲積，　不樂生天及人中，　　唯求無上

【現代漢語翻譯】現代漢語譯本：「哪四種呢？第一是愿生於善處，常能遇到諸佛；第二是供養師長而不求回報；第三是常樂於空閑，捨棄利養；第四是獲得無礙辯才和頭陀忍法（頭陀：佛教的苦行）。這便是四種調伏之法。」

當時，世尊又說了偈語：

『菩薩勇猛喜愛山林，常常不向他人求取利養，恒常獲得深邃的智慧和無礙的辯才，善於通達諸法的實相。應當常常供養諸位師長，順從師長的教誨而不違背，無論生於何處都能遇到諸佛，供養恭敬並求取菩提（菩提：覺悟）。常常生於殊勝之處，名聲高遠，如果生於天上，也是天中的尊者，又能成就菩提之道，教導眾生奉行十善。憶念佛的功德而常常歡喜，我也很快就能成就佛道，既已成就正覺，功德圓滿，就能度脫眾生脫離生死之苦。』

佛說完偈語后，又告訴護國：『菩薩有四種法，能清凈菩薩的修行。哪四種呢？第一是在修行菩提時心中沒有瞋恨；第二是捨棄眷屬、宮殿、財寶、安樂之處和山林，也不宣說自己的功德；第三是雖然行佈施但不求果報；第四是精勤樂於佛法，不看師長的過失。這便是四種能清凈菩提行的方法。』

當時，世尊又說了偈語：

『他的心清凈沒有怨恨，也不尋求他人的過錯，自己不諂媚彎曲，沒有染著，行走在大道上求取菩提。深刻地觀察到居家是痛苦的根源，親近惡友會失去正念，因此捨棄居家而出家，處於山林中求解脫。享受空閑寂靜的快樂，永遠斷絕眷屬的恩愛之念，不吝惜自己的身體和壽命，獨自行走無所畏懼，猶如獅子。乞食維持生命，常常知足，猶如飛鳥沒有積蓄，不樂於生在天上或人間，只求無上的（菩提）。』

【English Translation】 English version: 『What are the four? First, it is the wish to be born in a good place and always encounter all Buddhas; second, it is to make offerings to teachers and elders without seeking reward; third, it is to always delight in solitude and abandon the pursuit of gain; fourth, it is to attain unobstructed eloquence and the ascetic practices of Dhuta (Dhuta: Buddhist ascetic practices). These are the four methods of taming.』

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

『Bodhisattvas, courageous and fond of forests, never seek gain from others, always attain profound wisdom and unobstructed eloquence, and are skilled in understanding the true nature of all dharmas. They should always make offerings to all teachers and elders, follow their teachings without disobedience, and wherever they are born, they will encounter all Buddhas, make offerings with reverence, and seek Bodhi (Bodhi: enlightenment). They are always born in superior places, with a far-reaching reputation; if born in the heavens, they are the most honored among the gods; they also attain the path of Bodhi and teach all beings to practice the ten virtues. They are always joyful in remembering the merits of the Buddha, and I too will soon attain Buddhahood; having attained perfect enlightenment and fulfilled all merits, I will liberate all beings from the suffering of birth and death.』

After the Buddha spoke the verses, he again told Protector of the Country: 『Bodhisattvas have four dharmas that purify the practice of a Bodhisattva. What are the four? First, when practicing Bodhi, their hearts have no hatred; second, they abandon family, palaces, treasures, places of pleasure, and forests, and do not proclaim their own merits; third, although they practice giving, they do not seek reward; fourth, they are diligent and delight in the Dharma, and do not see the faults of their teachers. These are the four dharmas that purify the practice of Bodhi.』

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

『Their hearts are pure and without resentment, nor do they seek the faults of others; they are not deceitful or attached, and they walk on the great path seeking Bodhi. They deeply observe that household life is the root of suffering, and that associating with evil friends leads to the loss of right mindfulness; therefore, they abandon household life and go forth, dwelling in the forests seeking liberation. They enjoy the pleasure of solitude and tranquility, forever severing the bonds of affection for family, not begrudging their own bodies or lives, walking alone without fear, like a lion. They beg for food to sustain their lives, always content, like birds without storage, not delighting in being born in the heavens or among humans, but only seeking the unsurpassed (Bodhi).』

菩提道。　獨行無侶唯一己，　　恒不恐怖如師子，　畏諸煩惱如野獸，　　若得利養心不喜。　觀諸眾生恒放逸，　　慈悲誓願為破之，　我為救護諸眾生，　　常當熾然勤精進。　凡所出言恒哀愍，　　于憎愛人常含笑，　不著一切亦如風，　　唯當求于丈夫行。　常樂行於空無相，　　觀有為法如幻化，　調伏諸根意廣大，　　行住常樂甘露法。　常依佛教行大道，　　恒當清凈于內心，　求陀羅尼及辯才，　　荷負諸苦求菩提。　菩薩常觀如是行，　　見前利益生歡喜，　若不愛樂於菩提，　　是人無惡而不造。」

佛說偈已，復告護國：「菩薩有四種墮落之法。何等為四？一者不恭敬他，二者背恩諂曲，三者多求利養名聞，四者詐善揚德。是為四種墮落之法。」

爾時世尊重說偈言：

「彼于父母及師長，　　常懷憍慢不恭敬，　違背恩養心諂曲，　　諸根散亂多愚癡。　常念利養不休息，　　諂曲詐現精進相，　自謂持戒及苦行，　　一切無有如己者。　惡口粗言喜斗諍，　　常求人過不休息。　彼恒違離沙門行，　　營理田作及販賣。　未來世中諸比丘，　　棄捨功德及戒行，　以懷嫉妒斗諍故，　　覆滅損壞我正法。　彼去菩提甚懸遠，　

【現代漢語翻譯】現代漢語譯本菩提道。獨自修行沒有同伴，只有自己一人，像獅子一樣恒常不感到恐懼，畏懼各種煩惱如同野獸，如果得到利益供養內心也不會歡喜。觀察所有眾生總是放縱懈怠，以慈悲的誓願來破除他們的懈怠，我爲了救護所有眾生，應當常常熾盛地勤奮精進。凡是說出的話語都充滿哀憫，對於憎恨或喜愛的人都常含微笑，不執著於一切事物如同風一樣，只應當追求大丈夫的德行。常常樂於修行空和無相的法門，觀察有為法如同幻化一般，調伏各種感官，心意廣大，行走坐臥都樂於甘露之法。常常依據佛教修行大道，應當恒常保持內心的清凈，尋求陀羅尼（總持）和辯才，承擔各種痛苦以求得菩提（覺悟）。菩薩常常觀察這樣的修行，見到前面的利益就心生歡喜，如果不是喜愛和樂於菩提，這個人就沒有什麼惡事不會去做。佛陀說完偈頌后，又告訴護國：『菩薩有四種墮落之法。哪四種呢？一是，不恭敬他人；二是，背棄恩情，諂媚虛偽；三是，貪求利益供養和名聲；四是，偽裝善良，宣揚自己的德行。這就是四種墮落之法。』這時，世尊又說偈頌：『那些對於父母和師長，常常懷有驕慢而不恭敬的人，違背父母的養育之恩，內心諂媚虛偽，各種感官散亂，多愚癡。常常想著利益供養而不休息，諂媚虛偽地裝出精進的樣子，自認為持戒和苦行，一切都沒有人能比得上自己。惡語粗言，喜歡爭鬥，常常尋求別人的過失而不休息。他們總是違背遠離沙門的修行，經營田地耕作和買賣。未來世中的那些比丘，拋棄功德和戒律修行，因為懷有嫉妒和爭鬥的緣故，覆蓋和破壞我的正法。他們距離菩提非常遙遠，

【English Translation】 English version The Path to Bodhi. Walking alone without companions, one is solely oneself, Constantly fearless like a lion, Fearing afflictions like wild beasts, If one gains benefits and offerings, the heart does not rejoice. Observing all beings as constantly indulgent and lax, With compassionate vows to break their laxity, I, for the sake of saving all beings, Shall always be fervent and diligently strive. All words spoken are filled with compassion, Towards those hated or loved, always with a smile, Not attached to anything, like the wind, Only seeking the conduct of a great person. Always delighting in practicing emptiness and non-form, Observing conditioned phenomena as illusions, Subduing all senses, with a vast mind, Walking, standing, always delighting in the nectar of Dharma. Always relying on the Buddha's teachings to practice the great path, One should always keep the inner heart pure, Seeking Dharani (total retention) and eloquence, Bearing all suffering to seek Bodhi (enlightenment). A Bodhisattva always observes such practices, Seeing the benefits ahead, one rejoices, If one does not love and delight in Bodhi, There is no evil that this person will not commit. After the Buddha spoke the verses, he further told Protector of the Country: 'Bodhisattvas have four kinds of falling away. What are the four? First, not respecting others; second, betraying kindness and being flattering and deceitful; third, greedily seeking benefits, offerings, and fame; fourth, pretending to be good and proclaiming one's own virtues. These are the four kinds of falling away.' At that time, the World Honored One spoke verses again: 'Those who towards their parents and teachers, Always harbor arrogance and disrespect, Betraying the kindness of their parents' upbringing, with a deceitful heart, Their various senses scattered, and are very foolish. Always thinking of benefits and offerings without rest, Flatteringly pretending to be diligent, Thinking themselves to be upholding precepts and practicing austerities, That no one is like themselves. With harsh and coarse words, liking to fight and argue, Always seeking the faults of others without rest. They always violate and distance themselves from the practices of a Shramana, Managing fields, farming, and trading. Those Bhikkhus in the future world, Abandoning merits and the practice of precepts, Because of harboring jealousy and fighting, Covering and destroying my true Dharma. They are very far from Bodhi,

亦復遠離七聖財，　違背解脫八正路，　　流轉五道生死中。」

爾時世尊說此偈已，復告護國：「菩薩有四種障道之法。何等為四？一者懈怠，二者不信，三者我慢，四者瞋恚。是為四種障道之法。」

爾時世尊重說偈言：

「懈怠不信闇鈍心，　　常為我慢及瞋恚，　見有忍辱諸比丘，　　驅逐儐出於塔寺。　若得利養心歡喜，　　各言我是常住者，　恒作方便求人短，　　何人有過我治罰。　如是等人去法遠，　　憎嫉功德墜三塗，　厭惡諸佛微妙法，　　是人當入猛火中。　彼人造惡不休息，　　必當具受苦中苦，　是故汝等求菩提，　　無令後悔墮惡道。　無量億劫佛乃出，　　為諸眾生作利益，　汝等既得善趣身，　　應舍放逸求解脫。」

爾時世尊說此偈已，復告護國：「菩薩須舍四種福伽羅，不得親近。何等為四？一者不得親近惡知識，二者不得親近執見之人，三者不得親近謗法之人，四者不得親近貪利養人。是謂四種之人不得親近。」

爾時世尊重說偈言：

「能捨惡知識，　　親近善知識，　菩提道增長，　　猶月漸圓滿。　遠離執見人，　　及舍我壽等，　為求佛道故，　　棄之如毒器。　誹謗于佛法，　　寂靜甘露味，　若

【現代漢語翻譯】現代漢語譯本也遠離了七聖財（七種聖潔的財富，即信、戒、慚、愧、聞、舍、慧），違背了解脫的八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），在五道（地獄、餓鬼、畜生、人、天）中輪迴生死。」

這時，世尊說完這偈頌后，又告訴護國菩薩：『菩薩有四種障礙修道的方法。是哪四種呢？一是懈怠，二是缺乏信心，三是我慢，四是嗔恚。這就是四種障礙修道的方法。』

這時，世尊又說偈頌：『懈怠、不信、心智昏暗，常常被我慢和嗔恚所控制，看到有能忍辱的比丘，就驅逐他們，把他們趕出寺廟。如果得到利益供養就心生歡喜，各自說自己是常住者，總是想方設法找別人的缺點，誰有過錯我就要懲罰他。像這樣的人離佛法很遠，憎恨嫉妒別人的功德，會墮入三惡道（地獄、餓鬼、畜生），厭惡諸佛微妙的佛法，這樣的人應當墮入猛火之中。他們造惡不停息，必定會承受苦中之苦，所以你們求菩提（覺悟）的人，不要後悔墮入惡道。無量億劫佛才出現一次，為眾生帶來利益，你們既然得到了善趣（人道或天道）的身體，就應該捨棄放逸，求解脫。』

這時，世尊說完這偈頌后，又告訴護國菩薩：『菩薩必須捨棄四種福伽羅（人），不能親近。是哪四種呢？一是不能親近惡知識，二是不能親近執著己見的人，三是不能親近誹謗佛法的人，四是不能親近貪圖利養的人。這四種人是不能親近的。』

這時，世尊又說偈頌：『能夠捨棄惡知識，親近善知識，菩提道就會增長，就像月亮逐漸圓滿一樣。遠離執著己見的人，以及捨棄對自我壽命的執著，爲了求佛道，要像丟棄毒器一樣拋棄他們。誹謗佛法，這寂靜甘露的滋味，如果有人誹謗，那人將墮入地獄。'

【English Translation】 English version Also far from the seven noble treasures (faith, morality, shame, remorse, learning, generosity, wisdom), Violating the eightfold noble path of liberation (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), Revolving in the cycle of birth and death in the five realms (hell, hungry ghosts, animals, humans, gods).』

At that time, after the World Honored One spoke this verse, he further told Protector of the Country: 『Bodhisattvas have four kinds of obstacles to the path. What are the four? First is laziness, second is lack of faith, third is arrogance, and fourth is anger. These are the four kinds of obstacles to the path.』

At that time, the World Honored One spoke another verse: 『Lazy, faithless, with a dull mind, constantly controlled by arrogance and anger, Seeing monks who can endure, they expel them, driving them out of the temples. If they receive benefits and offerings, they rejoice, each saying they are the permanent residents, Always trying to find others' faults, saying, 'Whoever has a fault, I will punish them.' Such people are far from the Dharma, hating and envying others' merits, they will fall into the three evil realms (hell, hungry ghosts, animals), Disgusted with the subtle Dharma of all Buddhas, such people should fall into raging fire. They create evil without rest, and will surely suffer the worst of sufferings, Therefore, you who seek Bodhi (enlightenment), do not regret falling into evil paths. Buddhas appear only once in countless eons, bringing benefits to all beings, Since you have obtained a body in a good realm (human or heavenly), you should abandon indulgence and seek liberation.』

At that time, after the World Honored One spoke this verse, he further told Protector of the Country: 『Bodhisattvas must abandon four kinds of Puggala (persons), and not associate with them. What are the four? First, one must not associate with evil teachers, second, one must not associate with people who cling to their views, third, one must not associate with people who slander the Dharma, and fourth, one must not associate with people who are greedy for gain and offerings. These four kinds of people should not be associated with.』

At that time, the World Honored One spoke another verse: 『Able to abandon evil teachers, and associate with good teachers, The path to Bodhi will grow, like the moon gradually becoming full. Stay away from people who cling to their views, and abandon attachment to self and lifespan, For the sake of seeking the Buddha path, discard them like poisonous vessels. Slandering the Buddha Dharma, the taste of peaceful nectar, If someone slanders it, that person will fall into hell.』

欲求菩提，　　應避如糞穢。　遠離貪利養，　　亦舍惡行人，　是等不應近，　　猶如避火坑。　若欲降眾魔，　　轉無上法輪，　欲求第一利，　　速遠惡知識。　舍愛及憎惡，　　利譽亦嫉妒，　若求無上道，　　常修于佛智。」

爾時世尊說此偈已，復告護國：「菩薩有四種法受未來苦。何等為四？一者輕慢有智之人，二者常懷嫉妒之心，三者於一切法無有信心，四者于凈智法常疑無忍而求利養。是謂四法受未來苦。」

爾時世尊重說偈言：

「侍佛之人有智者，　　一切天人應供養，　而反貢高懷憍慢，　　是故彼受無邊苦。　于凈法中心無忍，　　所求利養皆非法，　常懷憍慢而貢高，　　見有智者不恭敬。　于佛法中無信解，　　于賢聖眾亦復然，　此人常游三惡道，　　若在人中多愚癡。　彼舍人間壽命已，　　在大地獄受劇苦，　若此劫盡生余方，　　畜生餓鬼亦復然。　若欲求作世間燈，　　能盡諸苦勝丈夫，　常當遠離三塗業，　　修諸功德成菩提。」

爾時世尊說此偈已，復告護國：「菩薩有四繫縛。何等為四？一者輕慢於他，是菩薩繫縛。二者於世俗定其心樂著不求究竟，是菩薩繫縛。三者不守自心智慧未成而行放逸，是菩薩繫縛。

【現代漢語翻譯】現代漢語譯本若想求得菩提（覺悟），應當像躲避糞便一樣避開它。遠離貪圖利益供養的心，也要捨棄惡劣的修行人，這些人不應該接近，就像躲避火坑一樣。如果想要降伏眾魔，轉動無上的法輪（佛法），想要獲得第一等的利益，就應該迅速遠離惡知識。捨棄愛慾和憎恨，利益、名譽以及嫉妒也要捨棄，如果想要追求無上的道，就應該常常修習佛的智慧。

這時，世尊說完這偈語后，又告訴護國：『菩薩有四種行為會招致未來的痛苦。是哪四種呢？第一是輕視有智慧的人；第二是常常懷有嫉妒之心；第三是對一切佛法沒有信心；第四是對清凈的智慧之法常常懷疑，沒有忍耐而追求利益供養。這四種行為會招致未來的痛苦。』

這時，世尊又說偈語：『侍奉佛陀的有智慧的人，一切天人都應該供養，反而貢高自大，懷有驕慢之心，因此他們會遭受無邊的痛苦。對於清凈的佛法心中沒有忍耐，所追求的利益供養都是不合法的，常常懷有驕慢而貢高自大，見到有智慧的人不恭敬。對於佛法沒有信心和理解，對於賢聖的僧眾也是如此，這種人常常在三惡道中輪迴，如果投生為人也多是愚癡。他們捨棄人間的壽命后，會在大地獄中遭受劇烈的痛苦，如果這個劫數結束，轉生到其他地方，也會在畜生道和餓鬼道中受苦。如果想要成為世間的明燈，能夠消除一切痛苦的偉大之人，就應當常常遠離三惡道的業因，修習各種功德，成就菩提（覺悟）。』

這時，世尊說完這偈語后，又告訴護國：『菩薩有四種束縛。是哪四種呢？第一是輕視他人，這是菩薩的束縛。第二是對世俗的禪定心生執著，不求究竟的解脫，這是菩薩的束縛。第三是在自己的智慧尚未成就時就放縱自己，這是菩薩的束縛。

【English Translation】 English version If you seek Bodhi (enlightenment), you should avoid it as if it were filth. Stay away from the desire for gain and offerings, and also abandon evil practitioners, These people should not be approached, just like avoiding a pit of fire. If you want to subdue all demons and turn the unsurpassed Dharma wheel (Buddhist teachings), If you want to obtain the foremost benefit, you should quickly stay away from evil teachers. Abandon love and hatred, also abandon gain, fame, and jealousy, If you want to pursue the unsurpassed path, you should always cultivate the wisdom of the Buddha.

At that time, after the World Honored One spoke this verse, he further told Protector of the Nation: 'Bodhisattvas have four kinds of actions that will bring future suffering. What are the four? First, they look down on those with wisdom; second, they always harbor jealousy; third, they have no faith in all the Dharma; fourth, they often doubt the pure wisdom Dharma, lack patience, and seek gain and offerings. These four actions will bring future suffering.'

At that time, the World Honored One spoke another verse: 'Those who serve the Buddha and have wisdom, all gods and humans should make offerings to them, But instead, they are arrogant and conceited, therefore they will suffer boundless pain. They have no patience for the pure Dharma, and the gain and offerings they seek are all unlawful, They are always arrogant and conceited, and they do not respect those with wisdom. They have no faith or understanding in the Buddha's teachings, and they are the same towards the virtuous Sangha, Such people often wander in the three evil realms, and if they are born as humans, they are mostly foolish. After they abandon their human lives, they will suffer severe pain in the great hells, If this kalpa ends and they are reborn elsewhere, they will also suffer in the animal and hungry ghost realms. If you want to become a lamp in the world, a great person who can eliminate all suffering, You should always stay away from the causes of the three evil realms, cultivate all merits, and achieve Bodhi (enlightenment).'

At that time, after the World Honored One spoke this verse, he further told Protector of the Nation: 'Bodhisattvas have four kinds of fetters. What are the four? First, looking down on others, this is a Bodhisattva's fetter. Second, being attached to worldly samadhi (meditative absorption) and not seeking ultimate liberation, this is a Bodhisattva's fetter. Third, being indulgent when one's own wisdom has not yet been achieved, this is a Bodhisattva's fetter.'

四者為求利養而入他家，是菩薩繫縛。護國！當知是謂菩薩四種系縛。」

爾時世尊重說偈言：

「恒常輕慢他，　　樂住世間善，　貪著諸見纏，　　如象沒深泥。　樂入白衣家，　　常懷于放逸，　暗鈍無智慧，　　此行名系縛。　欲斷諸有苦，　　遠離老病死，　當舍于憍慢，　　常行菩薩道。　受于無邊苦，　　棄捨諸樂事，　亦離於憎愛，　　成佛無染著。

「汝等常應行六度，　　諸地諸智諸力等，　一切功德若成就，　　常得解脫死羅網。　我于往昔無量劫，　　為諸眾生求菩提，　常行佈施以調伏，　　舍離恩愛住正道。　恒不捨離阿蘭若，　　苦行羸瘦求菩提，　熾然精進無懈怠，　　求于最勝丈夫智。　見諸眾生在有獄，　　輪轉生死五道中，　慈念一切起大悲，　　是故求于菩提道。　舍于愛子及妻妾，　　亦舍資財七寶等，　壽命國土及大地，　　為求菩提佛智故。　我昔處於勝山林，　　時作仙人名忍辱，　為王歌利截鼻耳，　　血變為乳無恚恨。　往昔亦曾作睒子，　　慈孝供養於二親，　時被迦夷箭所中，　　爾時亦無瞋恚想。　不惜身命投高巖，　　為求諸佛善言故，　爾時亦無身命想，　　為成菩提大事故。　往昔慈

【現代漢語翻譯】現代漢語譯本『這四種爲了追求利益供養而進入他人之家的行為，是菩薩的束縛。護國啊！你應該知道，這被稱為菩薩的四種束縛。』

當時，世尊又說了偈語：

『總是輕慢他人，樂於安住世間的善，貪戀執著于各種見解的纏縛，就像大象陷入深泥之中。喜歡進入在家居士的家中，常常懷有放逸之心，愚昧遲鈍沒有智慧，這種行為叫做束縛。想要斷除各種存在的痛苦，遠離衰老、疾病和死亡，就應當捨棄驕慢之心，常常修行菩薩之道。承受無邊的痛苦，拋棄各種享樂之事，也遠離憎恨和愛戀，成就佛果而沒有染著。

你們應當常常修行六度（佈施、持戒、忍辱、精進、禪定、智慧），諸地（菩薩修行所經歷的十個階段）、諸智（佛的智慧）、諸力（佛的十種力量）等等。一切功德如果能夠成就，就能常常解脫死亡的羅網。我於過去無量劫中，爲了眾生求得菩提（覺悟），常常修行佈施來調伏自己，舍離恩愛而安住于正道。恒常不捨離寂靜的處所，通過苦行使身體羸弱來求得菩提，熾盛地精進而不懈怠，追求最殊勝的丈夫智（佛的智慧）。看到眾生處於有獄（三界輪迴）之中，在生死五道中輪轉，慈悲地憐憫一切眾生而生起大悲心，因此才求得菩提之道。捨棄心愛的兒子和妻妾，也捨棄資財七寶等等，壽命、國土以及大地，都是爲了求得菩提佛智的緣故。我過去處於殊勝的山林中，當時作為仙人名叫忍辱（Kṣānti），被歌利王（Kali）割截鼻子和耳朵，血變成了乳汁而沒有嗔恨。過去也曾作為睒子（Śyāma），慈愛孝順地供養父母，當時被迦夷（Kāśī）的箭射中，那時也沒有嗔恚的想法。不惜身命投身於高巖，爲了求得諸佛的善言，那時也沒有身命的想法，爲了成就菩提的大事。過去慈

【English Translation】 English version 'These four actions of entering other people's homes for the sake of seeking profit and offerings are the bonds of a Bodhisattva. Protector of the country! You should know that these are called the four bonds of a Bodhisattva.'

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

'Always belittling others, delighting in dwelling in worldly goodness, greedily clinging to the entanglements of various views, like an elephant sinking into deep mud. Enjoying entering the homes of laypeople, often harboring laxity, dull and without wisdom, this behavior is called bondage. Wishing to cut off all the sufferings of existence, to be far from old age, sickness, and death, one should abandon arrogance and constantly practice the Bodhisattva path. Enduring boundless suffering, abandoning all pleasures, also being far from hatred and love, achieving Buddhahood without attachment.

You should always practice the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), the various Bhūmis (ten stages of Bodhisattva practice), the various Wisdoms (Buddha's wisdom), the various Powers (ten powers of a Buddha), etc. If all merits can be accomplished, one can always be liberated from the net of death. In countless past kalpas, I sought Bodhi (enlightenment) for the sake of all beings, constantly practicing giving to tame myself, abandoning love and dwelling in the right path. Constantly not abandoning secluded places, seeking Bodhi through ascetic practices that weaken the body, vigorously striving without laziness, seeking the most supreme wisdom of a great man (Buddha's wisdom). Seeing beings in the prison of existence (the cycle of three realms), revolving in the five paths of birth and death, compassionately pitying all beings and arousing great compassion, therefore seeking the path of Bodhi. Abandoning beloved sons and wives, also abandoning wealth, the seven treasures, etc., life, land, and the earth, all for the sake of seeking the wisdom of Bodhi Buddha. In the past, I was in a magnificent mountain forest, at that time as an ascetic named Kṣānti (Patience), King Kali cut off my nose and ears, my blood turned into milk without hatred. In the past, I was also Śyāma, lovingly and filially serving my parents, at that time being shot by an arrow from Kāśī, at that time there was no thought of anger. Not cherishing my life, I threw myself off a high cliff, for the sake of seeking the good words of all Buddhas, at that time there was no thought of life, for the sake of accomplishing the great matter of Bodhi. In the past, with compassion

愍于饑獸，　　身肉充濟於八虎，　爾時空中諸天眾，　　贊言善哉大丈夫。　往昔樂行大布施，　　曾作凈行婆羅門，　憐愍眾生貧苦故，　　入海求于如意珠。　還為海神所盜竊，　　我時勇猛抒大海，　尋時得珠還閻浮，　　用濟貧苦諸群生。　亦曾作王名蘇摩，　　乃至失命不妄語，　諸王因我皆解脫，　　名聞廣流於十方。　我昔曾見貧窮人，　　時我為王以身施，　令彼巨富多財寶，　　是故號我一切施。　我昔曾為尸毗王，　　有鴿恐怖來投我，　我以身肉代彼命，　　令彼得離於恐怖。　我昔作王名師子，　　身遇重病醫授藥，　時有病人乞此藥，　　我不愛命先施與。　我昔修行為眾生，　　曾作王子蘇達拏，　時有人來乞妻子，　　我不愛惜盡施與。　曾作菩薩名嚴熾，　　為化才德國王故，　經於八萬四千年，　　勤行精進始受化。　亦作王子名凈威，　　于佛塔前自然身，　恭敬供養於十方，　　無上最勝兩足尊。　曾作國王名月光，　　時有梵志名可畏，　從我求索于身首，　　我無愛惜以頭施。　又作國王名福德，　　于諸聚落街巷中，　積滿醫藥及飲食，　　擬施一切諸眾生。　曾作大王名日凈，　　端正伎女有千人，　七寶瓔

【現代漢語翻譯】現代漢語譯本憐憫飢餓的野獸，用自己的肉餵飽八隻老虎。那時，空中的諸天眾讚歎說：『善哉，大丈夫！』過去我樂於行大布施，曾做過清凈的婆羅門（Brahman，印度教祭司），因為憐憫眾生的貧苦，我入海去尋求如意寶珠。寶珠被海神偷走，我當時勇猛地潛入大海，立刻找到寶珠並帶回閻浮提（Jambudvipa，人世間），用來救濟貧苦的眾生。我也曾做過名為蘇摩（Soma）的國王，乃至失去生命也不說妄語，諸王因為我而都得到解脫，我的名聲廣傳於十方。我過去曾見到貧窮的人，當時我作為國王以自己的身體佈施，使他們變得巨富，擁有許多財寶，因此人們稱我為『一切施』。我過去曾做尸毗王（Shibi），有鴿子因恐懼來投靠我，我用自己的肉代替它的生命，使它得以脫離恐懼。我過去做國王名為師子（Simha），身體患重病，醫生給了我藥，當時有病人乞求這種藥，我不愛惜自己的生命，先施捨給了他。我過去爲了眾生修行，曾做王子名為蘇達拏（Sudana），當時有人來乞求我的妻子和孩子，我不愛惜，全部施捨給了他。曾做菩薩名為嚴熾（Vairochana），爲了教化才德國王，經過八萬四千年，勤奮精進修行才開始教化他。也做過王子名為凈威（Vishuddha-tejas），在佛塔前自然顯現身體，恭敬供養十方無上最勝的兩足尊（佛陀）。曾做國王名為月光（Chandraprabha），當時有婆羅門名為可畏（Bhairava），向我乞求我的頭顱，我毫不吝惜地把頭施捨給了他。又做國王名為福德（Punya），在各個村落街巷中，堆滿了醫藥和食物，準備施捨給一切眾生。曾做大王名為日凈（Suryavishuddha），有端莊美麗的伎女千人，用七寶瓔珞裝飾她們。

【English Translation】 English version Out of compassion for the hungry beasts, I offered my own flesh to satiate eight tigers. At that time, the heavenly beings in the sky praised, saying, 'Well done, great man!' In the past, I delighted in performing great acts of charity, having been a pure Brahmin (Brahman, a Hindu priest). Out of compassion for the suffering of sentient beings, I went into the sea to seek the wish-fulfilling jewel. The jewel was stolen by a sea god, and I bravely plunged into the ocean, Immediately finding the jewel and returning it to Jambudvipa (the human world), using it to aid the poor and suffering. I also once served as a king named Soma, and even at the cost of my life, I did not speak falsely. Because of me, all the kings were liberated, and my fame spread throughout the ten directions. I once saw a poor person, and at that time, as a king, I gave my own body in charity, Making them immensely wealthy with many treasures, therefore, they called me 'the giver of all'. I once was King Shibi, and a pigeon came to me in fear, I gave my own flesh in place of its life, allowing it to escape from fear. I once was a king named Simha, and when I was seriously ill, the doctor gave me medicine, At that time, a sick person begged for this medicine, and without cherishing my own life, I gave it to him first. I once practiced for the sake of sentient beings, having been a prince named Sudana, At that time, someone came to beg for my wife and children, and without cherishing them, I gave them all away. I once was a Bodhisattva named Vairochana, and to transform King Talad, I diligently practiced for eighty-four thousand years before I began to transform him. I also served as a prince named Vishuddha-tejas, and in front of the stupa, my body naturally appeared, Respectfully making offerings to the unsurpassed and most venerable two-legged one (Buddha) in the ten directions. I once was a king named Chandraprabha, and at that time, there was a Brahmin named Bhairava, Who asked for my head, and without any hesitation, I gave him my head. I also served as a king named Punya, and in the villages and streets, I piled up medicine and food, preparing to give it to all sentient beings. I once was a great king named Suryavishuddha, and I had a thousand beautiful courtesans, Adorning them with seven-jeweled necklaces.

珞莊嚴體，　　心不愛惜用佈施。　又作國王名寶髻，　　七寶天冠莊嚴首，　最妙花香而嚴飾，　　亦用佈施一切人。　又作國王名知足，　　手腳柔軟如兜羅，　色妙清凈如蓮花，　　亦以佈施眾生等。　又作商主名師子，　　有羅剎女欲害人，　能以方便驅遣彼，　　安置商人于洲渚。　又作商主名善眼，　　將眾五百采七寶，　有諸羅剎像美女，　　亦令商人脫彼難。　曾作王子名福焰，　　妻妾妓女有數億，　端正殊妙猶天女，　　舍之出家無愛戀。　又作商主名金色，　　時有如來號無垢，　于彼佛前然十指，　　供養最勝兩足尊。　又作國王號花眼，　　一切瞻仰心無厭，　如是妙眼用佈施，　　憐愍一切眾生故。　又作菩薩名多發，　　見有婦人喪其夫，　晝夜思念不能捨，　　纏綿裸形心發狂。　菩薩爾時生慈悲，　　化作死女言喪妻，　漸漸教化彼狂婦，　　還令醒悟得本心。　又作菩薩名普瞻，　　見有一人病羸困，　我于爾時生慈悲，　　以己血肉用施彼。　又作國王名花敷，　　見有一人病困篤，　我于彼人起慈心，　　破于骨髓療彼病。　又作國王名成利，　　見有一人甚貧窮，　施以一切諸財寶，　　及舍愛命心無戀。　又作國

【現代漢語翻譯】現代漢語譯本身體莊嚴如同珞（一種裝飾品），內心不吝惜用佈施。又做國王名為寶髻（珍貴的髮髻），用七寶天冠裝飾頭部，用最美妙的花香來裝飾，也用這些佈施給所有人。又做國王名為知足，手腳柔軟如同兜羅（一種柔軟的棉花），膚色美妙清凈如同蓮花，也用這些佈施給眾生。又做商主名為師子（獅子），有羅剎女（女惡鬼）想要害人，能用方便法驅趕她們，安置商人們在洲渚（水中的陸地）。又做商主名為善眼，帶領五百人去採集七寶，有許多羅剎（惡鬼）化作美女的形象，也讓商人們脫離了那些災難。曾經做王子名為福焰，妻妾數量有數億，容貌端正殊妙如同天女，捨棄她們出家沒有愛戀。又做商主名為金色，當時有如來（佛）名為無垢，在那佛前燃十指，供養最殊勝的兩足尊（佛的尊稱）。又做國王名為花眼，一切人瞻仰他都心無厭倦，這樣美妙的眼睛用來佈施，是爲了憐憫一切眾生。又做菩薩名為多發，見到有婦人喪失了丈夫，晝夜思念不能放下，纏綿裸形內心發狂。菩薩那時生起慈悲心，化作死去的女子說自己喪失了妻子，漸漸教化那個發狂的婦人，讓她醒悟恢復本心。又做菩薩名為普瞻，見到有一個人病弱困頓，我那時生起慈悲心，用自己的血肉佈施給他。又做國王名為花敷，見到有一個人病重垂危，我對那個人生起慈悲心，破開骨髓來治療他的疾病。又做國王名為成利，見到有一個人非常貧窮，佈施給他一切財寶，並且捨棄珍愛的生命內心沒有留戀。又做國

【English Translation】 English version His body was adorned like a 'Luo' (a type of ornament), and his heart did not begrudge giving through charity. He also became a king named 'Baoji' (Precious Hair Knot), adorning his head with a seven-jeweled heavenly crown, Decorating himself with the most exquisite floral fragrances, he also gave these away to everyone. He also became a king named 'Zhizu' (Contented), with hands and feet as soft as 'Doulou' (a soft cotton), His complexion was beautiful and pure like a lotus flower, and he also gave these to all sentient beings. He also became a merchant leader named 'Shizi' (Lion), there were 'Rakshasa' women (female demons) who wanted to harm people, He was able to use skillful means to drive them away, and settled the merchants on the 'Zhouzhu' (islets in the water). He also became a merchant leader named 'Shanyan' (Good Eyes), leading five hundred people to collect seven treasures, There were many 'Rakshasa' (demons) who transformed into beautiful women, and he also helped the merchants escape those disasters. He once was a prince named 'Fuyan' (Flame of Fortune), with hundreds of millions of wives and concubines, Their appearances were upright and exquisite like heavenly maidens, he abandoned them to become a monk without any attachment. He also became a merchant leader named 'Jinse' (Golden Color), at that time there was a 'Tathagata' (Buddha) named 'Wugou' (Immaculate), In front of that Buddha, he burned his ten fingers, offering them to the most supreme two-legged honored one (a respectful term for the Buddha). He also became a king named 'Huayan' (Flower Eyes), everyone who looked upon him never grew tired, Such beautiful eyes were used for giving, out of compassion for all sentient beings. He also became a 'Bodhisattva' named 'Duofa' (Many Hairs), seeing a woman who had lost her husband, She thought of him day and night, unable to let go, she was entangled, naked, and her mind was deranged. The 'Bodhisattva' then generated compassion, transforming into a dead woman saying she had lost her wife, Gradually teaching and transforming that deranged woman, allowing her to awaken and regain her original mind. He also became a 'Bodhisattva' named 'Puzhan' (Universal Gaze), seeing a person who was weak and ill, At that time, I generated compassion, using my own flesh and blood to give to him. He also became a king named 'Huafu' (Flower Spread), seeing a person who was critically ill, I generated compassion for that person, breaking my bone marrow to cure his illness. He also became a king named 'Chengli' (Achieving Benefit), seeing a person who was very poor, He gave him all his treasures, and abandoned his cherished life without any attachment. He also became a king

王名信幢，　　兩手柔軟具輪相，　時有人來乞我手，　　為求菩提用施彼。　又作國王名普現，　　有四天下多財寶，　豐樂安隱男女盛，　　為求菩提用佈施。　又作王女名智意，　　其身白凈甚柔軟，　慈悲歡喜割股肉，　　及以血施心無悔。　又作女人名銀色，　　金色城中有婦女，　新產飢渴欲食子，　　我割兩乳用施之。　又作國王名聞德，　　多饒最勝諸瓔珞，　金銀七寶諸車乘，　　世間難捨皆能施。　又作王子名知恩，　　有人墮海名無恩，　無恩為寶壞我眼，　　我于爾時心不恨。　又念過去作戰夫，　　在大陣中心無殺，　寧自喪身不害人，　　乃至蟻子無殺想。　又念過去曾作雉，　　恭敬供養于尊者，　同類老小皆給恤，　　爾時亦無傲慢心。　又念過去作猿猴，　　在山逢值于獵師，　諸獼猴眾皆歸我，　　我懷慈心救彼命。　又念過去作象王，　　時被國王所執縛，　我念父母盲無目，　　分捨身命饑不餐。　又念過去受羆身，　　有人失道我救養，　彼將獵師反害我，　　我于爾時亦無恨。　又念過去作象王，　　時被獵者箭所著，　我求菩提功德故，　　以牙奉施於彼人。　又念過去作雉身，　　在於曠野缺林里，　彼林為

【現代漢語翻譯】現代漢語譯本我曾為王，名為信幢（象徵信仰的旗幟），雙手柔軟，有輪相（佛陀的三十二相之一，指手掌上的輪狀紋路）。當時有人來向我乞討雙手，爲了追求菩提（覺悟），我將雙手佈施給了他們。我又曾為國王，名為普現（普遍顯現），擁有四天下（佛教宇宙觀中的四大洲）的眾多財寶。我生活富足安樂，男女眾多，爲了追求菩提，我將這一切都佈施出去。我又曾為王女，名為智意（智慧的意念），身體潔白柔軟。我以慈悲歡喜之心，割下自己的腿肉，並以鮮血佈施，心中毫無悔恨。我又曾為女人，名為銀色，在金色城中生活。當時有一位剛生產的婦女，因飢渴想吃自己的孩子，我便割下自己的雙乳佈施給她。我又曾為國王，名為聞德（名聲和美德），擁有眾多最上等的瓔珞（裝飾品）。金銀七寶以及各種車乘，這些世間難以捨棄之物，我都能佈施出去。我又曾為王子，名為知恩（懂得感恩），當時有一個人落入海中，名叫無恩（不懂感恩）。無恩爲了寶物弄瞎了我的眼睛，當時我心中沒有絲毫怨恨。我又想起過去曾為戰士，在大戰中心中沒有殺意。寧願自己喪命也不傷害他人，甚至對螞蟻也沒有殺害的想法。我又想起過去曾為野雞，恭敬供養尊者（修行高深的僧人）。我照顧同類中的老弱，當時心中也沒有絲毫傲慢。我又想起過去曾為猿猴，在山中遇到獵人。眾多的獼猴都歸附於我，我懷著慈悲之心救了它們的性命。我又想起過去曾為象王，當時被國王所抓捕。我想到父母雙目失明，便分舍自己的身體和生命，不吃不喝。我又想起過去曾為熊，當時有人迷路，我救助並養活了他。他卻帶著獵人反過來傷害我，當時我心中也沒有絲毫怨恨。我又想起過去曾為象王，當時被獵人的箭射中。爲了追求菩提的功德，我將自己的象牙奉獻給了那個人。我又想起過去曾為野雞，在曠野缺少樹林的荒地裡。那片樹林被

【English Translation】 English version I was once a king named 'Faith Banner' (symbolizing the banner of faith), with soft hands bearing the wheel marks (one of the thirty-two marks of a Buddha, referring to wheel-like patterns on the palms). At that time, someone came to beg for my hands, and in pursuit of Bodhi (enlightenment), I gave them my hands as alms. I was also once a king named 'Universal Manifestation,' possessing many treasures of the four continents (the four major landmasses in Buddhist cosmology). I lived in abundance and peace, with many men and women, and in pursuit of Bodhi, I gave all of this away as alms. I was also once a princess named 'Wisdom Intent,' with a pure white and soft body. With a compassionate and joyful heart, I cut off the flesh of my thighs and gave it away with my blood, without any regret in my heart. I was also once a woman named 'Silver Color,' living in the Golden City. At that time, there was a woman who had just given birth, and because of hunger and thirst, she wanted to eat her own child, so I cut off my breasts and gave them to her. I was also once a king named 'Renowned Virtue,' possessing many of the finest ornaments. Gold, silver, the seven treasures, and various carriages, all these things that are difficult to give up in the world, I was able to give away as alms. I was also once a prince named 'Knowing Gratitude,' and at that time, there was a person who fell into the sea named 'Ungrateful.' 'Ungrateful' blinded my eyes for treasure, and at that time, I had no resentment in my heart. I also remember that in the past, I was a warrior, and in the midst of great battles, I had no intention to kill. I would rather lose my own life than harm others, and I had no intention to kill even an ant. I also remember that in the past, I was a pheasant, respectfully making offerings to the Venerable Ones (monks with high spiritual attainment). I took care of the old and weak among my kind, and at that time, I had no arrogance in my heart. I also remember that in the past, I was a monkey, and in the mountains, I encountered hunters. Many monkeys all came to me for refuge, and with a compassionate heart, I saved their lives. I also remember that in the past, I was an elephant king, and at that time, I was captured by a king. I thought of my parents who were blind, so I gave up my body and life, not eating or drinking. I also remember that in the past, I was a bear, and at that time, someone got lost, and I rescued and cared for him. He brought hunters back to harm me, and at that time, I had no resentment in my heart. I also remember that in the past, I was an elephant king, and at that time, I was shot by a hunter's arrow. In order to pursue the merit of Bodhi, I offered my tusks to that person. I also remember that in the past, I was a pheasant, in a wilderness lacking trees. That forest was

火所焚燎，　　時我救林天雨花。　我昔曾作九色鹿，　　飲水食草恒河邊，　其水深廣漂流急，　　有人墮河我救之。　其人貪財受王募，　　多將兵眾來害我，　我求菩提行慈悲，　　于彼人所亦無恨。　又念過去曾作龜，　　濟度商人令過海，　五百商人食我肉，　　我時亦無瞋恨想。　我念過去行菩提，　　曾作魚身游水里，　憐愍一切捨身命，　　百千眾生來食我。　我見百千眾生病，　　化身為藥猶如山，　欲令眾生除病苦，　　變作蟲身名為月。　又念曾作師子王，　　巨身大力仍有慈，　時被毒箭所中射，　　于彼人所起慈愍。　又念過去作馬王，　　身色白凈猶珂雪，　常在大海高山頂，　　度諸商人羅剎難。　又念過去求菩提，　　曾作國王名居邪，　見於五欲多諸患，　　不隨淫女諂誑言。　又念過去曾作兔，　　常化諸兔以善事，　時與仙人同居處，　　捨身投火救仙饑。　又念過去作鸚鵡，　　常處多饒花果林，　報枯樹恩不捨離，　　釋變枯樹生花果。　又念曾作獼猴王，　　見諸獼猴被龍害，　遂教獼猴竹筒飲，　　獼猴悉免諸龍難。　又復重唸作鸚鵡，　　取人稻穀養二親，　稻主執我生瞋恚：　　『云何盜我熟苗稼？』　我

【現代漢語翻譯】現代漢語譯本大火燃燒時，我化作林中天雨花來救火。我過去曾做九色鹿（一種神鹿），在恒河（印度北部大河）邊飲水吃草。那裡的水又深又廣，水流湍急，有人落入河中，我救了他。那人貪圖錢財，受國王的懸賞，帶領許多士兵來加害我。我爲了追求菩提（覺悟）而行慈悲，對那個人也沒有怨恨。我又想起過去曾做烏龜，幫助商人渡過大海。五百個商人吃了我的肉，我當時也沒有嗔恨的想法。我想起過去爲了修行菩提，曾做魚身在水中游動。憐憫一切眾生而捨棄生命，讓成百上千的眾生來吃我。我看到成百上千的眾生生病，就化身為藥，像山一樣高大。爲了讓眾生消除病痛，我又變成蟲身，名字叫月。我又想起曾做獅子王，身軀巨大，力量強大，但仍有慈悲心。當時被毒箭射中，我對那個人也生起慈悲憐憫之心。我又想起過去做馬王，身體顏色潔白如雪。常常在大海和高山頂上，幫助商人度過羅剎（惡鬼）的災難。我又想起過去爲了追求菩提，曾做國王，名字叫居邪。看到五欲（色、聲、香、味、觸）帶來許多禍患，不隨順諂媚虛妄的言語。我又想起過去曾做兔子，常常教化其他兔子行善事。當時與仙人同住，爲了救仙人飢餓，捨身投入火中。我又想起過去做鸚鵡，常常在花果繁茂的樹林中。爲了報答枯樹的恩情而不捨離，使枯樹重新開花結果。我又想起曾做獼猴王，看到獼猴被龍所害。於是教獼猴用竹筒飲水，獼猴都免除了龍的災難。我又想起曾做鸚鵡，取人的稻穀來養活父母。稻穀的主人抓住我，生氣地說：『為什麼偷我的成熟莊稼？』

【English Translation】 English version When fire was burning, I transformed into heavenly rain flowers to extinguish it. In the past, I was a nine-colored deer (a mythical deer), drinking water and eating grass by the Ganges River (a major river in northern India). The water there was deep and wide, with a rapid current. When someone fell into the river, I saved them. That person, greedy for wealth and lured by the king's reward, led many soldiers to harm me. I practiced compassion for the sake of Bodhi (enlightenment), and I held no resentment towards that person. I also remember that in the past, I was a turtle, helping merchants cross the sea. Five hundred merchants ate my flesh, yet I had no thoughts of anger at that time. I recall that in the past, to cultivate Bodhi, I was a fish swimming in the water. Out of compassion for all beings, I sacrificed my life, allowing hundreds and thousands of beings to eat me. Seeing hundreds and thousands of beings sick, I transformed into medicine, as tall as a mountain. To relieve beings of their suffering, I transformed into an insect named Moon. I also remember being a lion king, with a huge body and great strength, yet still possessing compassion. When I was struck by a poisoned arrow, I felt compassion and pity for that person. I also remember being a horse king in the past, with a body as white as snow. I often stayed on the sea and mountain tops, helping merchants overcome the difficulties caused by Rakshasas (demons). I also remember that in the past, to seek Bodhi, I was a king named Ju Xie. Seeing the many troubles caused by the five desires (form, sound, smell, taste, touch), I did not follow flattering and deceitful words. I also remember being a rabbit in the past, often teaching other rabbits to do good deeds. At that time, I lived with an immortal, and to save the immortal from hunger, I sacrificed myself by jumping into the fire. I also remember being a parrot in the past, often in forests with abundant flowers and fruits. To repay the kindness of a withered tree, I did not leave it, and caused the withered tree to bloom and bear fruit again. I also remember being a monkey king, seeing monkeys harmed by dragons. So I taught the monkeys to drink water using bamboo tubes, and the monkeys were all spared from the dragon's disasters. I also remember being a parrot again, taking people's rice to feed my parents. The owner of the rice caught me and angrily said, 'Why are you stealing my ripe crops?'

即報言：『汝種時，　　云施一切眾生等。　我今取以養父母，　　是故不名為偷盜。』　稻主即時生歡喜：　　『我是禽獸汝為人。　善哉鸚鵡有智慧，　　能懷孝養供父母，　我從今去以稻施，　　任汝供養於二親。』　如是過去無量事，　　無有苦行而不作，　未曾有懷疲倦意，　　以求無上清凈道。　若內若外所有物，　　無有一種而不起，　持戒忍辱精進禪，　　無量方便及智慧。　皮肉骨髓及以血，　　以施一切諸眾生，　往昔住于山林中，　　勇猛精進身枯竭，　為求佛說大小乘，　　教示眾生令入道。　常樂在於頭陀所，　　曾所修行無棄捨，　如是一切難苦行，　　我于往昔無不行。　我說未來眾生等，　　聞我此等生輕笑，　不信受行一句偈，　　反更譭謗如是法。　斯由貪著衣食等，　　心常覺觀多睡眠，　諂曲毀法無慚愧，　　破壞正教無功德，　聞此微妙寂靜法，　　各共相諍非佛語：『我師多聞猶如海，　　能講能說最第一，　彼亦不行如此法，　　決定非是佛所說。　次前亦有耆老等，　　從昔已來諸名德，　亦未受行如是法，　　汝等勿求虛妄事。　于中無我無壽命，　　亦不說有富伽羅，　唐自疲勞無福祐，　　徒修精勤苦行

【現代漢語翻譯】現代漢語譯本它立即迴應說：『當您播種時，曾說要佈施給一切眾生。我今天取用這些來贍養父母，因此這不應被稱為偷盜。』稻田的主人立刻歡喜地說：『我是禽獸，而你是人。鸚鵡啊，你真有智慧，能懷有孝心供養父母。我從今以後將稻米佈施給你，任你用來供養雙親。』像這樣，在過去無量世中，我沒有不做的苦行，從未有過疲倦的想法，爲了尋求無上清凈的道。無論是內在還是外在的所有事物，沒有一樣我不曾捨棄。持戒、忍辱、精進、禪定，以及無量的方便和智慧。我曾將皮肉骨髓和血液佈施給一切眾生。過去我住在山林中，勇猛精進，身體枯竭。爲了求得佛陀所說的大小乘佛法，教導眾生進入正道。我常常樂於住在頭陀（dhūta，指苦行）之處，曾經修行的法門沒有捨棄。像這樣一切艱難的苦行，我在過去沒有不做的。我說，未來的眾生們，聽到我這些事蹟會輕蔑嘲笑，不相信並奉行哪怕一句偈語，反而會誹謗這樣的佛法。這是因為他們貪著衣食等物，心中常常思慮睡眠，諂媚虛偽，譭謗佛法而不知慚愧，破壞正教而沒有功德。聽到這微妙寂靜的佛法，他們會互相爭論說這不是佛陀所說：『我的老師博學多聞如大海，能講能說最第一，他也不修行這樣的法，這絕對不是佛陀所說的。』『以前也有耆老（qílǎo，年長有德之人）等，從古至今的有名望的德行之人，也沒有修行這樣的法，你們不要追求虛妄的事情。』『其中沒有我，沒有壽命，也不說有補特伽羅（pudgala，意為「人」），白白地疲勞而沒有福佑，只是徒勞地修習精勤的苦行。』

【English Translation】 English version It immediately replied: 『When you sowed, you said you would give to all sentient beings. I am taking these now to nourish my parents, therefore it should not be called stealing.』 The owner of the rice field immediately rejoiced and said: 『I am a beast, and you are a human. Parrot, you are truly wise, able to cherish filial piety and provide for your parents. From now on, I will give you rice, allowing you to use it to support your parents.』 Like this, in countless past lives, there was no ascetic practice I did not undertake, never having a thought of weariness, in order to seek the unsurpassed pure path. Whether internal or external, there was nothing I did not give up. Maintaining precepts, patience, diligence, meditation, and countless skillful means and wisdom. I have given my skin, flesh, bones, marrow, and blood to all sentient beings. In the past, I lived in the mountains and forests, vigorously diligent, my body withered. In order to seek the Mahayana and Hinayana teachings spoken by the Buddha, to guide sentient beings onto the right path. I often delighted in dwelling in the dhūta (ascetic practices) places, and the practices I had undertaken, I did not abandon. Like this, all difficult ascetic practices, I did not fail to do in the past. I say, future sentient beings, upon hearing of these deeds of mine, will scorn and laugh, not believing and practicing even a single verse, and instead will slander such Dharma. This is because they are attached to clothing, food, and other things, their minds are constantly thinking of sleep, they are flattering and deceitful, slandering the Dharma without shame, destroying the true teachings without merit. Upon hearing this subtle and tranquil Dharma, they will argue with each other, saying it is not the Buddha』s words: 『My teacher is learned and knowledgeable like the ocean, able to speak and explain the best, he does not practice such a Dharma either, it is definitely not what the Buddha spoke.』『In the past, there were also elders (qílǎo, respected elders) and other virtuous people of renown, they also did not practice such a Dharma, you should not seek after vain things.』『In it, there is no self, no life span, nor is there mention of a pudgala (person), it is just tiring oneself for no benefit, merely practicing diligent asceticism in vain.』

等。　既言有法名大乘，　　云何復言空無我？　以無眾生無作者，　　是故於中不須求。　此等文句假設作，　　亦如外道邪意說，　如來不說如是事。』　　呵罵毀辱諸比丘。　此等不善無羞恥，　　奸偽欺誑無不作，　來世於我教法中，　　而作形相諸比丘。　內懷嫉妒慢覆心，　　手足擾動失威儀，　袈裟恒常垂兩角，　　身被法服常在村，　游于俗間恒酒醉，　　身著法衣親俗人，　棄捨正教功德聚，　　樂為俗人通訊使，　畜養牛馬諸畜等，　　奴婢作人不凈物，　種蒔田園恒亂心，　　心樂諸惡無善行，　亦不親近善知識，　　口恒不擇于語言。　身中惡行無不作，　　貪取佛塔眾僧物，　何況己物而肯施？　　見他持戒諸比丘，　謗毀言非真梵行；　　不護禁戒無威德，　樂處俗家侵他妻。　　白衣畜婦猶懷愧，　彼惡比丘貪轉甚，　　畜養妻子求不厭，　與諸俗人無有別。　　若有檀越請供養，　施與衣食湯藥等，　　受他信施無善念，　唯增貪慾侵彼妻。　　心常繫念女色邊，　隨順煩惱無聖行，　　方便誘誑諸婦女。　教化俗人令斷欲，　　謂貪慾者墮惡道，　地獄及以畜生等，　　然于自身不依教，　云何傳欲教化他？　　此人三業不

【現代漢語翻譯】現代漢語譯本『既然說有法名為大乘（Mahayana，佛教宗派，意為「大乘」），為何又說空無我？因為沒有眾生，也沒有造作者，所以其中沒有什麼需要追求的。這些文句只是假設的說法，就像外道（非佛教的宗教或哲學）的邪說一樣，如來（Tathagata，佛的稱號）不會說這些事。』他們呵斥、謾罵、侮辱眾比丘（bhikkhu，佛教出家男眾）。這些不善之人毫無羞恥，奸詐虛偽，欺騙無所不作，未來在我的教法中，會以比丘的形象出現。他們內心懷著嫉妒和傲慢，手腳不安，舉止失態，袈裟總是垂著兩個角，身穿法衣卻常在村裡遊蕩，在俗世間經常喝醉，身穿法衣卻親近俗人，拋棄正教的功德，樂於為俗人傳遞資訊，畜養牛馬等牲畜，奴婢等不凈之物，種植田園，心神總是散亂，內心喜歡各種惡行，沒有善行，也不親近善知識，口中總是說不擇言的話。他們身中惡行無所不作，貪取佛塔和僧眾的財物，何況自己的東西會肯施捨呢？看到其他持戒的比丘，就誹謗他們不是真正的梵行（brahmacarya，清凈的行為），不守護戒律，沒有威德，喜歡住在俗人家裡，侵犯別人的妻子。白衣（在家居士）蓄養妻子尚且感到慚愧，那些惡比丘貪婪更加嚴重，蓄養妻子，貪求無厭，和俗人沒有什麼區別。如果有檀越（danapati，施主）請他們供養，施捨衣服、食物、湯藥等，他們接受別人的信施卻沒有善念，只是增加貪慾，侵犯別人的妻子。心中總是想著女色，順從煩惱，沒有聖潔的行為，用各種手段誘騙婦女。他們教化俗人斷除慾望，說貪慾的人會墮入惡道，地獄和畜生道等，然而自己卻不按照教導去做，自己都貪慾，怎麼能教化別人呢？這個人身口意三業都不清凈。

【English Translation】 English version 'Since it is said that there is a Dharma named Mahayana (Great Vehicle, a major branch of Buddhism), why then speak of emptiness and no-self? Because there are no sentient beings and no creator, therefore there is nothing to seek within it. These statements are merely hypothetical, like the heretical views of non-Buddhists; the Tathagata (the Buddha) does not speak of such things.' They scold, revile, and insult the bhikkhus (Buddhist monks). These unwholesome ones are without shame, deceitful and fraudulent, doing all kinds of deception. In the future, within my teachings, they will appear as bhikkhus. They harbor jealousy and arrogance in their hearts, their hands and feet are restless, they lack proper conduct, their robes always hang down at two corners, they wear the Dharma robes but constantly wander in villages, they are often drunk in the secular world, they wear Dharma robes but are intimate with laypeople, they abandon the merits of the true teachings, they are happy to be messengers for laypeople, they raise cattle, horses, and other livestock, and keep servants and other impure things, they cultivate fields and gardens, their minds are always distracted, they delight in all kinds of evil deeds, they have no good conduct, they do not associate with good teachers, and their mouths always speak without choosing their words. They commit all kinds of evil deeds with their bodies, they greedily take the property of stupas and the Sangha (Buddhist monastic community), how much less would they be willing to give away their own things? When they see other bhikkhus who uphold the precepts, they slander them, saying that they are not practicing true brahmacarya (holy life), they do not protect the precepts, they have no dignity, they like to live in laypeople's homes, and they violate other people's wives. Laypeople who keep wives still feel ashamed, but those evil bhikkhus are even more greedy, they keep wives and are insatiable in their desires, they are no different from laypeople. If there are danapati (patrons) who invite them for offerings, giving them clothes, food, medicine, etc., they accept the offerings without good intentions, they only increase their greed and violate other people's wives. Their minds are always focused on women, they follow their afflictions, they have no holy conduct, and they use various means to seduce women. They teach laypeople to abandon desires, saying that those who are greedy will fall into evil realms, such as hell and the animal realm, but they themselves do not follow the teachings. How can they teach others to abandon desires when they themselves are greedy? This person's actions, speech, and thoughts are all impure.

如法，　所有眷屬亦復爾，　　晝夜聚語無休息，　唯論五欲諸世事。　　受畜門徒唯驅使，　終無教誨以善道，　　多受弟子自圍繞，　顯己德大招名利，　　外現異相詐慈悲，　攝諸徒眾不求利。　　門徒眷屬多疾患，　乾枯病癩癬瘡等，　　唯是雜類下人輩，　終不教示聖種等。　　戒聞定慧悉棄捨，　不行比丘所作事，　　非道非俗無所名，　猶如爛壞腐朽木。　　于諸律儀生輕賤，　布薩毗尼亦復然，　　自在遊行背師教，　搪揬如象醉無鉤。　　或時詐現在山林，　心常念于聚落事，　　三毒煩惱恒熾然，　暫時不能寂靜住。　　忘失諸佛教誡事，　及以頭陀功德等，　　我慢貢高滿身中，　墮于可畏阿鼻獄。　　晝夜恒論國土事，　亦復論說于賊盜，　　身心專營親緣事，　舍離禪定及智慧。　　設有所作樂粗事，　心存自安故營造，　　假使營理僧伽藍，　貪著房舍眉恒蹴。　　自身口意不調柔，　徒眾相學亦復爾，　　彼惡比丘設造寺，　專為己身及眷屬。　　若有比丘順從彼，　即便安置攝受住；　　若有持戒諸大德，　方便善能說法利，　　自能調伏亦調他，　如是比丘終不受。　　此房現今我受用，　余房是我弟子住，　　自外己屬諸

同學，　汝去此中無處停。　　現今所有床鋪者，　各以付他有所屬，　　更無剩長可相容，　亦無衣食汝須去。　　暫時所須尚不與，　況借房舍及諸物？　　如是不行僧次法，　彼惡比丘如俗人，　　多畜錢財眷屬等。　我諸弟子如法者，　　處處驅遣不聽住，　彼時憶念我所說，　　各懷悲傷入山林，　嗚呼我師微妙法，　　不久悉滅不復現。　現有比丘求多利，　　身無法行疾有德，　設有具戒功德者，　　為彼惡賤無利養，　皆自傷嘆去城邑，　　常住空靜山林中。　癡慢貢高諸惡行，　　常行斗諍兩舌者，　欺誑世人得利養，　　自謂與聖等無異。　我此法教功德藏，　　具足一切妙功德，　來世破壞不復現，　　以無持戒我慢故。　又如寶藏為他壞，　　又如花池枯乾竭，　猶如寶輿自摧折，　　我法未來亦復然。　彼惡比丘難調伏，　　滅我法行無有餘，　未來如是惡世中，　　破壞我法甚可畏。　如是樂喜諸惡者，　　遠離天人及善行，　從於此身捨命已，　　墮于地獄畜生中。　于彼無量億千歲，　　具受一切諸苦惱，　於後假使得人身，　　多苦穢惡恒不凈。　若盲若聾若眼瞎，　　恒常身體懷疾病，　顏色醜惡見不喜，　　常懷畏懼承

【現代漢語翻譯】現代漢語譯本同學，你在這裡沒有地方可以停留。現在所有的床鋪，都已經分配給他人，沒有多餘的地方可以容納你。也沒有衣服和食物給你，即使是暫時的需求也不會給你，更何況是借用房屋和各種物品呢？像這樣不按照僧團的規矩行事，那些惡劣的比丘就像世俗之人一樣，積蓄大量的錢財和眷屬。我那些如法修行的弟子，到處被驅趕不被允許居住。那時他們會想起我所說的話，各自懷著悲傷進入山林。唉，我的老師所傳的微妙佛法，不久將全部滅絕不再顯現。現在有些比丘追求過多的利益，自身沒有修行卻很快就有了名聲。即使有持戒且有功德的人，也會因為那些惡劣的比丘而得不到供養，他們都自傷感嘆地離開城市，常常住在空曠寂靜的山林中。那些愚癡、傲慢、貢高自大、行為惡劣的人，常常進行爭鬥、搬弄是非，欺騙世人以獲取利益供養，還自認為與聖人沒有什麼不同。我這佛法的教導，是功德的寶藏，具足一切微妙的功德，未來世將會被破壞不再顯現，因為沒有持戒和傲慢的緣故。又像寶藏被他人破壞，又像花池枯竭乾涸，又像寶貴的車輿自己摧毀折斷，我的佛法未來也會是這樣。那些惡劣的比丘難以調伏，會滅絕我的佛法修行，不留一絲一毫。未來在這樣的惡世中，破壞我的佛法是多麼可怕啊。像這樣喜歡作惡的人，會遠離天人以及善行，從這個身體捨棄生命之後，會墮入地獄和畜生道中。在那裡經歷無量億千年的時間，承受一切的痛苦和煩惱，之後即使僥倖得到人身，也會充滿痛苦、污穢和不潔凈。不是盲人就是聾子，要麼眼睛瞎了，常常身體患有疾病，容貌醜陋讓人不喜，常常懷著恐懼承受

【English Translation】 English version Friend, you have nowhere to stay here. All the beds that are here now have been assigned to others; there is no extra space to accommodate you. Nor is there clothing or food for you. Even temporary needs will not be provided, let alone borrowing rooms and various items? Acting in this way, not following the rules of the Sangha (monastic community), those wicked Bhikkhus (monks) are like laypeople, accumulating large amounts of money and retinues. My disciples who practice according to the Dharma (Buddhist teachings) are driven away everywhere and not allowed to stay. At that time, they will remember what I have said, and each will enter the mountains with sorrow. Alas, the subtle Dharma of my teacher will soon be completely extinguished and will no longer appear. Now, some Bhikkhus seek excessive gain, without personal practice, yet quickly gain fame. Even those who uphold the precepts and have merit will not receive offerings because of those wicked Bhikkhus. They all leave the cities with self-pity and lament, often dwelling in empty and quiet mountains and forests. Those who are ignorant, arrogant, conceited, and have evil conduct, often engage in disputes and slander. They deceive the world to gain benefits and offerings, and they consider themselves no different from the sages. My teachings of the Dharma, a treasure of merit, are complete with all subtle merits. In the future, they will be destroyed and will no longer appear, because of the lack of upholding precepts and arrogance. It is like a treasure being destroyed by others, like a flower pond drying up and becoming exhausted. Like a precious carriage that destroys and breaks itself, my Dharma will be like this in the future. Those wicked Bhikkhus are difficult to tame, they will extinguish my Dharma practice, leaving not a trace. In such an evil world in the future, the destruction of my Dharma is truly terrifying. Those who like to do evil in this way will be far from gods, humans, and good deeds. After abandoning this body, they will fall into hell and the animal realm. There, they will endure immeasurable billions of years, suffering all kinds of pain and afflictions. Even if they are fortunate enough to obtain a human body later, it will be full of suffering, filth, and impurity. They will be either blind or deaf, or their eyes will be blind, and their bodies will always be afflicted with diseases. Their appearance will be ugly and displeasing, and they will always live in fear and endure

事他。　難得心意無親愛，　　所說語言無信受，　若有如是惡行者，　　在所呵責驅出眾。　彼人多饒諸病苦，　　常被杖石打驅逐，　常為飢渴惱其身，　　他人見者常輕賤。　若聞如是眾多苦，　　應舍諸噁心調伏，　于諸眾生行善行，　　勿令於後生悔心。　若有愛敬佛世尊，　　聖眾持戒頭陀法，　汝應勤求如是行，　　應舍眷屬及名利。　此皆顛倒如幻化，　　應觀有為如泡夢，　恩愛合會必別離，　　一切有為不久住。　莫舍正勤諸力等，　　勤求諸地波羅蜜，　乃至未覺妙菩提，　　常應修集一切行。」

爾時佛復告護國菩薩言：「善男子！于未來世行大乘菩薩富伽羅等有如是等過患，應自遠離，自不勤求，而與此人共相習近，不勤正行，自行諂曲、親近行諂曲者，自無智慧、隨順無智慧者，貪求世利恒無厭足，慳惜他家嫉妒勝己，諂曲詐偽無羞無慚，詐現聖相自尊自重，徒眾眷屬各相譽贊以求名利，求利養故常入聚落。既不憐愍一切眾生，亦不為教化諸眾生故，常自說言我有平等。恒作是念：『云何他知我是眾生真善知識、知我多聞。』實于佛法無恭敬心無求法心，猶如破器無所複用，如懈怠人無有成辦。相求過失行於方便，無智懈怠唯惡覺觀。各各論說破法等事

【現代漢語翻譯】現代漢語譯本事奉他。難以得到真心實意的親愛，所說的話語不被信任和接受。如果有人有這樣的惡行，應當受到呵斥並被驅逐出僧團。這個人會遭受許多疾病的痛苦，經常被棍棒和石頭擊打驅趕，常常被飢餓和乾渴困擾，其他人見到他時常常輕視他。如果聽到這些眾多的痛苦，應當捨棄各種惡行，調伏自己的心，對一切眾生行善，不要讓以後產生後悔之心。如果有人愛戴尊敬佛世尊，以及持戒的聖眾和頭陀行，你應該勤奮追求這樣的修行，應當捨棄眷屬和名利。這些都是顛倒的，如同幻化一般，應當觀察有為法如同泡沫和夢幻，恩愛聚合終將別離，一切有為法都不能長久住留。不要捨棄正勤和各種力量，勤奮追求各種地的波羅蜜（paramita，意為「到彼岸」），乃至沒有覺悟到微妙的菩提（bodhi，意為「覺悟」），都應當常常修習一切善行。

這時，佛陀又告訴護國菩薩（bodhisattva，意為「覺悟的眾生」）說：『善男子！在未來世，修行大乘的菩薩富伽羅（pudgala，意為「補特伽羅」，指「人」）等，會有這樣的過患，應當自己遠離，自己不勤奮修行，卻與這樣的人互相親近，不勤奮正行，自己行事諂媚虛偽，親近行事諂媚虛偽的人，自己沒有智慧，隨順沒有智慧的人，貪求世俗利益永遠沒有滿足，吝嗇別人的東西，嫉妒勝過自己的人，諂媚虛偽沒有羞恥之心，虛假地顯現聖者的樣子，自我尊重，徒眾眷屬互相讚美以求名利，爲了求取供養常常進入村落。既不憐憫一切眾生，也不爲了教化眾生，常常自己說自己有平等心。總是這樣想：『如何讓別人知道我是眾生真正的善知識，知道我博學多聞。』實際上對於佛法沒有恭敬心，沒有求法之心，如同破損的器皿沒有用處，如同懈怠的人沒有成就。互相尋找過失，使用各種手段，沒有智慧，懈怠，只有惡的覺觀。各自議論破壞佛法的事情』

【English Translation】 English version Serve him. It is difficult to obtain sincere affection, and the words spoken are not trusted or accepted. If someone has such evil conduct, they should be rebuked and expelled from the Sangha (monastic community). This person will suffer many illnesses, often be beaten and driven away with sticks and stones, Often be troubled by hunger and thirst, and others who see them often despise them. If you hear of these many sufferings, you should abandon all evil deeds, subdue your mind, Practice good deeds towards all sentient beings, and do not let regret arise later. If someone loves and respects the Buddha, the World Honored One, as well as the virtuous Sangha who uphold the precepts and practice dhuta (ascetic practices), You should diligently seek such practices, and should abandon family and fame and gain. These are all inverted, like illusions, and you should observe conditioned phenomena as bubbles and dreams, The union of love will inevitably lead to separation, and all conditioned phenomena do not last long. Do not abandon diligent effort and various powers, diligently seek the paramitas (perfections) of the various bhumis (stages), Until you have awakened to the wondrous bodhi (enlightenment), you should always cultivate all good practices.

At that time, the Buddha again said to the Bodhisattva Protector of the Nation: 'Good man! In the future world, Bodhisattvas (beings striving for enlightenment) who practice the Mahayana (Great Vehicle) such as pudgalas (persons) will have such faults, they should stay away from them themselves, not diligently seek practice, but instead associate with such people, not diligently practice the right conduct, themselves acting deceitfully and hypocritically, associating with those who act deceitfully and hypocritically, themselves lacking wisdom, following those who lack wisdom, greedily seeking worldly benefits without ever being satisfied, being stingy with others' possessions, being jealous of those who surpass them, being deceitful and hypocritical without shame, falsely displaying the appearance of a sage, self-respecting, with their followers and retinue praising each other to seek fame and gain, and often entering villages to seek offerings. They neither pity all sentient beings, nor do they teach and transform sentient beings, but often say that they have equanimity. They always think: 'How can others know that I am a true good teacher for sentient beings, and know that I am learned and knowledgeable.' In reality, they have no respect for the Dharma (Buddha's teachings), no desire to seek the Dharma, like a broken vessel that is useless, like a lazy person who has no accomplishments. They seek each other's faults, using various means, lacking wisdom, lazy, and only having evil thoughts. They each discuss matters of destroying the Dharma.'

，固執噁心至死不悔。多集慳貪，所畜眷屬亦學是師，以自圍繞在我法中。如是行者凡所作事，不問明哲不求佛法，以無精進行故生貧窮家。從貧窮家而得出家，於我教中得少利養，心生歡喜而無慚愧。彼等尚無懺悔之心，何能自覺勝智？彼等棄捨諸佛功德而取現在名利，以得現在利故，自言我是沙門也。護國！我于如是富伽羅、如是人等，我不說其有隨順俗忍，何況能有諸佛大智？彼等遠於人天道，況成佛道？護國！如是等人，我說有八種法障礙於菩提。何等為八？一者當生三惡道，二者當生邊地下賤，三者當生貧窮，四者顏色不正，五者愚癡無智，六者常與惡知識相會，七者多諸病患，八者得大惡病以取命終。護國！此等八法是障礙菩提。所以者何？護國！我亦不說但以有言說而得菩提，我亦不說詐現聖者有清凈行也，我亦不說有諂曲者有菩提行也，我亦不說多貪利養者有供養佛行也，我亦不說有我慢者有清凈般若行也，我亦不說無智慧者能決他疑行也，我亦不說有妒嫉者有凈心行也，我亦不說不精進者能得諸陀羅尼行也，我亦不說不樂功德者而得善道行也，我亦不說慳惜他家者有身心清凈行也，我亦不說詐現威儀者能值遇佛會也，我亦不說樂在俗家者有清凈口業行也，我亦不說不恭敬者有心清凈行也，我亦不說

【現代漢語翻譯】現代漢語譯本：他們固執己見，厭惡至極，至死不肯悔改。他們貪婪成性，積聚財富，所養的眷屬也效仿他們的老師，將自己包圍在我的教法之中。像這樣修行的人，無論做什麼事，都不向明智的人請教，也不尋求佛法，因為不精進修行而生於貧窮之家。從貧窮之家出家后，在我的教法中得到少許利益供養，就心生歡喜而不知慚愧。他們甚至沒有懺悔之心，又怎能自覺地獲得殊勝的智慧呢？他們捨棄諸佛的功德，而追求眼前的名利，爲了得到眼前的利益，就自稱是沙門（出家人）。護國！對於像這樣的富伽羅（人），像這樣的人，我不說他們有隨順世俗的忍耐，更何況能有諸佛的大智慧呢？他們遠離人天道，更何況能成就佛道呢？護國！像這樣的人，我說有八種法障礙菩提（覺悟）。是哪八種呢？第一，當生三惡道（地獄、餓鬼、畜生）；第二，當生邊地（文化落後、佛法不興盛的地方）；第三，當生貧窮；第四，容貌醜陋；第五，愚癡無智；第六，常與惡知識（損友）相會；第七，多病纏身；第八，得大惡病而死。護國！這八種法是障礙菩提的。為什麼呢？護國！我也不說僅僅有言辭就能獲得菩提，我也不說假裝聖者的人有清凈的行為，我也不說有諂媚虛偽的人有菩提的修行，我也不說貪圖利益供養的人有供養佛的修行，我也不說傲慢自大的人有清凈的般若（智慧）修行，我也不說沒有智慧的人能解決他人的疑惑，我也不說有嫉妒心的人有清凈的心行，我也不說不精進的人能獲得諸陀羅尼（總持）的修行，我也不說不樂於功德的人能得到善道的修行，我也不說吝嗇自己財物的人有身心清凈的修行，我也不說假裝有威儀的人能值遇佛的法會，我也不說喜歡在家生活的人有清凈的口業修行，我也不說不恭敬的人有清凈的心行，我也不說 English version: They are stubborn, disgusted to the extreme, and will not repent until death. They are greedy and accumulate wealth, and their dependents also imitate their teachers, surrounding themselves within my teachings. Those who practice in this way, whatever they do, do not seek advice from the wise, nor do they seek the Dharma, and because they do not practice diligently, they are born into poor families. After leaving home from a poor family, they receive a small amount of offerings in my teachings, and they are happy and without shame. They do not even have a heart of repentance, how can they consciously obtain superior wisdom? They abandon the merits of all Buddhas and pursue present fame and gain. In order to obtain present benefits, they call themselves 'Shramanas' (monks). Protector of the Country! For such 'Pudgalas' (persons), for such people, I do not say that they have the patience to follow worldly customs, let alone the great wisdom of all Buddhas. They are far from the path of humans and gods, let alone the path to Buddhahood. Protector of the Country! For such people, I say there are eight dharmas that obstruct Bodhi (enlightenment). What are the eight? First, they will be born in the three evil realms (hell, hungry ghosts, animals); second, they will be born in borderlands (culturally backward places where the Dharma does not flourish); third, they will be born poor; fourth, they will have an ugly appearance; fifth, they will be foolish and without wisdom; sixth, they will always associate with evil friends; seventh, they will be plagued by many illnesses; eighth, they will die from a serious illness. Protector of the Country! These eight dharmas are obstacles to Bodhi. Why is that? Protector of the Country! I also do not say that one can attain Bodhi merely through words, nor do I say that those who pretend to be saints have pure conduct, nor do I say that those who are flattering and deceitful have the practice of Bodhi, nor do I say that those who are greedy for offerings have the practice of offering to the Buddha, nor do I say that those who are arrogant have the pure practice of Prajna (wisdom), nor do I say that those without wisdom can resolve the doubts of others, nor do I say that those who are jealous have pure heart practice, nor do I say that those who are not diligent can obtain the practice of all Dharanis (mantras), nor do I say that those who do not delight in merit can obtain the practice of good paths, nor do I say that those who are stingy with their own possessions have the practice of pure body and mind, nor do I say that those who pretend to have dignified conduct can encounter the Buddha's assembly, nor do I say that those who enjoy living at home have the pure practice of speech, nor do I say that those who are not respectful have pure heart practice, nor do I say

【English Translation】 They are stubborn, disgusted to the extreme, and will not repent until death. They are greedy and accumulate wealth, and their dependents also imitate their teachers, surrounding themselves within my teachings. Those who practice in this way, whatever they do, do not seek advice from the wise, nor do they seek the Dharma, and because they do not practice diligently, they are born into poor families. After leaving home from a poor family, they receive a small amount of offerings in my teachings, and they are happy and without shame. They do not even have a heart of repentance, how can they consciously obtain superior wisdom? They abandon the merits of all Buddhas and pursue present fame and gain. In order to obtain present benefits, they call themselves 'Shramanas' (monks). Protector of the Country! For such 'Pudgalas' (persons), for such people, I do not say that they have the patience to follow worldly customs, let alone the great wisdom of all Buddhas. They are far from the path of humans and gods, let alone the path to Buddhahood. Protector of the Country! For such people, I say there are eight dharmas that obstruct Bodhi (enlightenment). What are the eight? First, they will be born in the three evil realms (hell, hungry ghosts, animals); second, they will be born in borderlands (culturally backward places where the Dharma does not flourish); third, they will be born poor; fourth, they will have an ugly appearance; fifth, they will be foolish and without wisdom; sixth, they will always associate with evil friends; seventh, they will be plagued by many illnesses; eighth, they will die from a serious illness. Protector of the Country! These eight dharmas are obstacles to Bodhi. Why is that? Protector of the Country! I also do not say that one can attain Bodhi merely through words, nor do I say that those who pretend to be saints have pure conduct, nor do I say that those who are flattering and deceitful have the practice of Bodhi, nor do I say that those who are greedy for offerings have the practice of offering to the Buddha, nor do I say that those who are arrogant have the pure practice of Prajna (wisdom), nor do I say that those without wisdom can resolve the doubts of others, nor do I say that those who are jealous have pure heart practice, nor do I say that those who are not diligent can obtain the practice of all Dharanis (mantras), nor do I say that those who do not delight in merit can obtain the practice of good paths, nor do I say that those who are stingy with their own possessions have the practice of pure body and mind, nor do I say that those who pretend to have dignified conduct can encounter the Buddha's assembly, nor do I say that those who enjoy living at home have the pure practice of speech, nor do I say that those who are not respectful have pure heart practice, nor do I say

有不知足者有樂法行也，我亦不說惜身命者有求法行也。護國！我雖呵罵毀呰六師，然彼諸外道在我法外入我法中作諸惡業，我若毀辱，過患倍彼六師。何以故？彼等但為自口言我是比丘，而以無行欺誑一切天人世間故。」

爾時世尊欲重宣此義而說偈言：

「威儀濁亂無恭敬，　　唯增我慢貪名譽，　煩惱覆蔽心迷醉，　　此等遠離妙菩提。　耽著名利及懈怠，　　懈怠增長失正念，　若無正念失持戒，　　若無持戒失善道。　彼人生在貧窮家，　　得出家已著利養，　如人棄捨于真金，　　擔負草穢以為寶。　為求名利住山林，　　至彼更求諸等侶，　棄捨神通辯才智，　　求現名利及眷屬。　若彼命終墮惡道，　　或生貧窮下賤中，　懈怠惡色無威德，　　斯等皆由我慢受。　彼既遠離諸善行，　　亦由放逸失正念，　在於長遠大惡道，　　億千劫中未能脫。　若求名利得菩提，　　提婆達多應是佛，　毗嵐猛風吹壞物，　　懈怠無戒亦復然。　自無善行貪女色，　　戒行不凈失功德，　於我法中無所用，　　無智猶如朽爛木。　若為菩提求佛法，　　何得不依解脫行？　猶如黐膠縛獼猴，　　我慢求道亦復然。　我昔為求一句法，　　棄捨身命為菩提，　彼

【現代漢語翻譯】現代漢語譯本：有不知足的人，才會樂於修行佛法；我也不說那些愛惜自己生命的人會去追求佛法修行。護國啊！我雖然呵斥、譭謗六師（指當時六位著名的外道導師），但那些外道在我佛法之外，進入我的佛法中作惡，我如果毀辱他們，過錯會比那六師更大。為什麼呢？因為他們只是口頭上說自己是比丘（佛教出家男眾），卻以沒有修行的行為欺騙一切天人世間。」當時，世尊想再次宣說這個道理，就說了偈語：『行為舉止混亂，沒有恭敬心，只會增長我慢，貪圖名譽，煩惱遮蔽內心，心神迷醉，這樣的人會遠離美妙的菩提（覺悟）。』『沉溺於名利，並且懈怠，懈怠增長就會失去正念，如果沒有正念就會失去持戒，如果沒有持戒就會失去通往善道的機會。』『這些人出生在貧窮的家庭，出家后卻貪圖利養，就像有人拋棄真金，卻揹負草穢當成寶貝一樣。』『爲了追求名利而住在山林，到了那裡又去尋求同伴，拋棄神通、辯才和智慧，只追求眼前的名利和眷屬。』『如果他們命終墮入惡道，或者出生在貧窮的家庭中，因為懈怠而面色醜陋，沒有威德，這些都是因為我慢而遭受的果報。』『他們既遠離了各種善行，又因為放逸而失去了正念，會在長遠的大惡道中，億萬劫都無法脫離。』『如果追求名利就能得到菩提，那麼提婆達多（佛陀的堂弟，因嫉妒佛陀而作惡）就應該是佛了。就像狂風能吹壞東西一樣，懈怠和沒有戒律也會如此。』『自己沒有善行卻貪戀女色，戒行不清凈就會失去功德，在我的佛法中毫無用處，沒有智慧就像腐爛的木頭一樣。』『如果爲了菩提而追求佛法，怎麼能不依循解脫的修行呢？就像用膠粘住猴子一樣，我慢求道也是如此。』『我過去爲了追求一句佛法，可以捨棄生命來求菩提，那些人卻貪圖名利，怎麼能得到佛法呢？』

【English Translation】 English version: 'Those who are not content are the ones who find joy in practicing the Dharma; I also do not say that those who cherish their lives will seek the practice of the Dharma. Protector of the country! Although I scold and defame the six teachers (referring to the six famous non-Buddhist teachers of that time), if those non-Buddhists, who are outside my Dharma, enter my Dharma and commit evil deeds, and I were to insult them, the fault would be greater than that of the six teachers. Why is that? Because they only claim to be Bhikkhus (Buddhist monks) with their mouths, but deceive all beings in the heavens and the world with their lack of practice.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'Those whose conduct is chaotic and lack respect, only increase their arrogance and crave fame, their minds are obscured by afflictions and intoxicated, such people are far from the wonderful Bodhi (enlightenment).' 'They are addicted to fame and gain, and are lazy; laziness increases and they lose right mindfulness; if there is no right mindfulness, they lose the precepts; if there are no precepts, they lose the path to goodness.' 'These people are born into poor families, and after leaving home, they crave for offerings, like someone who abandons real gold and carries weeds as treasures.' 'They live in the mountains to seek fame and gain, and when they get there, they seek companions, abandoning supernatural powers, eloquence, and wisdom, only seeking immediate fame, gain, and followers.' 'If they die and fall into evil realms, or are born into poor families, their faces are ugly and without dignity due to laziness; all these are the consequences of their arrogance.' 'They have abandoned all good deeds, and because of their negligence, they have lost right mindfulness; they will be in the long and great evil realms, unable to escape for billions of kalpas.' 'If one could attain Bodhi by seeking fame and gain, then Devadatta (Buddha's cousin who caused harm out of jealousy) should be a Buddha. Just as a violent wind can destroy things, so too can laziness and lack of precepts.' 'They have no good deeds themselves, yet they crave women; their precepts are impure, and they lose merit; they are useless in my Dharma, and without wisdom, they are like rotten wood.' 'If one seeks the Dharma for Bodhi, how can one not follow the path of liberation? Just as glue binds a monkey, so too does arrogance bind those who seek the path.' 'In the past, I would give up my life for the sake of one phrase of the Dharma, to seek Bodhi, but those people crave fame and gain, how can they attain the Dharma?'

人懈怠舍我教，　　如是無利於我法。　我昔為求善教故，　　投身高崖及火聚，　我得聞已如法行，　　棄捨一切愛憎等。　彼人聞我功德法，　　曾不愛樂於一句，　無法雲何得菩提，　　猶如盲前說道路。」

大寶積經卷第八十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十一

隋三藏法師阇那崛多譯護國菩薩會第十八之二

爾時佛復告護國言：「護國！我念往昔過無量阿僧祇劫復過阿僧祇，不可稱量、不可思惟、無有譬喻、不可計算、不可得說。是時有佛出世，名曰成利慧多陀阿伽度、阿羅訶、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時有王名曰焰意。護國！彼焰意王治化之時，此閻浮提縱廣一萬六千由旬。護國！彼時此閻浮提內有二萬諸城，彼一一城有千俱致家。護國！時彼焰意王自所住城名曰寶光明，東西十二由旬，南北七由旬，七寶所成。寶墻七重以為圍繞，一一墻間相去八步，牢固難壞。護國！彼國眾生壽命十俱致那由他歲。護國！爾時彼焰意王初生一子名曰福焰，端正殊特身色具足，世間無雙瞻者無厭。護國！時彼王子初生之日，于其生處有七寶藏自然出現，其王宮內亦有七寶藏自然出現上高

【現代漢語翻譯】現代漢語譯本：如果有人懈怠，捨棄我的教誨，這樣對我的佛法毫無益處。我過去爲了尋求正法教誨，曾縱身跳入高崖和火堆之中。我聽聞佛法后，如法修行，捨棄了一切愛憎等執念。那些人聽聞我的功德和教法，卻連一句都不曾喜愛。不依法修行，又怎能證得菩提？這就像在盲人面前談論道路一樣。

《大寶積經》卷第八十大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第八十一

隋朝三藏法師阇那崛多翻譯《護國菩薩會》第十八之二

那時，佛陀又告訴護國菩薩說：『護國，我回憶過去，經過無量阿僧祇劫，又過了阿僧祇，無法稱量、無法思議、沒有比喻、無法計算、無法言說的時間。那時，有一尊佛出世，名為成利慧多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺）、明行足（明行圓滿）、善逝（善於逝世）、世間解（瞭解世間）、無上士（無上之人）、調御丈夫（調御一切眾生的大丈夫）、天人師（天人之導師）、佛、世尊。當時有一位國王，名為焰意。護國，焰意王治理國家時，這個閻浮提（我們所居住的世界）縱橫一萬六千由旬。護國，那時這個閻浮提內有兩萬座城市，每一座城市都有千俱致（千萬）戶人家。護國，當時焰意王自己居住的城市名為寶光明，東西十二由旬，南北七由旬，由七寶構成。七重寶墻圍繞，每一道墻之間相隔八步，牢固難以破壞。護國，那個國家的眾生壽命有十俱致那由他（極長）歲。護國，當時焰意王初生一個兒子，名為福焰，相貌端正殊特，身色具足，世間無雙，看到的人沒有厭倦。護國，當時這位王子初生之日，在他出生的地方有七寶藏自然出現，他的王宮內也有七寶藏自然出現，高聳入雲。』

【English Translation】 English version: If people are lazy and abandon my teachings, it is of no benefit to my Dharma. In the past, to seek the good teachings, I threw myself into high cliffs and fires. Having heard the Dharma, I practiced accordingly, abandoning all attachments such as love and hatred. Those who hear of my merits and teachings, yet do not cherish even a single phrase. How can they attain Bodhi without practicing the Dharma? It is like talking about the road in front of a blind person.

The Mahāratnakūṭa Sūtra, Volume 80 Taisho Tripitaka Volume 11, No. 0310, The Mahāratnakūṭa Sūtra

The Mahāratnakūṭa Sūtra, Volume 81

Translated by Tripiṭaka Master Jñānagupta of the Sui Dynasty, Chapter 18-2, The Assembly of the Protector of the Country Bodhisattva

At that time, the Buddha again said to the Protector of the Country: 'Protector of the Country, I recall in the past, after countless asamkhya kalpas, and beyond another asamkhya, immeasurable, inconceivable, without comparison, incalculable, and indescribable time. At that time, a Buddha appeared in the world, named Accomplished Benefit Wisdom Tathāgata (Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Puruṣadamyasārathi (Tamer of Men), Śāstādevamanuṣyāṇām (Teacher of Gods and Humans), Buddha, Bhagavat (World Honored One). At that time, there was a king named Flame Intent. Protector of the Country, when King Flame Intent ruled, this Jambudvipa (the world we live in) was 16,000 yojanas in length and width. Protector of the Country, at that time, there were 20,000 cities in this Jambudvipa, and each city had a thousand koti (ten million) families. Protector of the Country, at that time, the city where King Flame Intent resided was named Jewel Light, twelve yojanas east to west, and seven yojanas north to south, made of seven treasures. Seven layers of jeweled walls surrounded it, each wall eight steps apart, solid and difficult to break. Protector of the Country, the lifespan of the beings in that country was ten koti nayutas (extremely long) years. Protector of the Country, at that time, King Flame Intent had a son named Fortune Flame, with a particularly handsome and complete appearance, unparalleled in the world, and those who saw him were never tired of looking. Protector of the Country, on the day this prince was born, seven treasure troves naturally appeared at his birthplace, and seven treasure troves also naturally appeared in his palace, reaching high into the clouds.'

七人。護國！彼王子生時，閻浮提內一切眾生皆大歡喜踴躍無量，若有眾生被系閉牢獄枷鎖著身者自然解脫。護國！彼福焰王子世間所有工巧術藝，於七日內皆悉學成。護國！彼福焰王子于日初分，時有凈居諸天來告彼王子言：『童子！汝莫放逸，應善觀無常。童子！命不久停，至於後世如是速疾，恒須觀察生大怖畏，造業必受如影隨形。』時凈居諸天覆為童子說此偈言：

「『童子謹慎莫放逸，　　亦莫隨順放逸者，　　棄捨放逸佛所贊，　　若受放逸諸佛訶。　　常自調順不放逸，　　一切能施無妒嫉，　　慈悲念于諸眾生，　　彼人不久當作佛。

「『過去無量佛，　　現在及未來，　　一切從善起，　　住不放逸道。　　飲食及衣服，　　金銀瓔珞等，　　俱致劫佈施，　　為求無上道。　　手足耳鼻等，　　求者歡喜施，　　真心求功德，　　不久得成佛。　　王位威勢力，　　妻子及眷屬，　　有為如幻化，　　速舍莫戀著。　　壽命不久停，　　如壞器易壞，　　假借世不久，　　此亦無常定。　　父母及眷屬，　　惡道無能救，　　眾生造善惡，　　如影恒逐形。　　多求于慾海，　　相害不為利，　　而無濟拔者，　　虛受疲勞苦。　　今欲作他利，　　

【現代漢語翻譯】現代漢語譯本七人（指七位大臣）。護國（指護國大臣）！當這位王子出生時，閻浮提（Jambudvipa，指我們所居住的這個世界）內的一切眾生都非常歡喜，踴躍不已。如果有眾生被囚禁在牢獄中，身上帶著枷鎖，也會自然解脫。護國！這位福焰王子在世間所有的工巧技藝，在七天之內全部學會。護國！這位福焰王子在每天的清晨，會有凈居諸天（Suddhavasa Devas，指居住在色界天頂層的天神）來告訴這位王子說：『童子！你不要放縱懈怠，應當好好觀察無常的道理。童子！生命不會長久停留，至於後世的到來是如此迅速，要經常觀察，對生死產生巨大的畏懼，明白造作的業力必定會像影子一樣跟隨自己。』當時，凈居諸天又為童子說了這首偈語：『童子，要謹慎，不要放縱懈怠，也不要隨順那些放縱懈怠的人。要拋棄放縱懈怠，這是佛所讚歎的；如果接受放縱懈怠，諸佛都會呵責。要經常自我調伏，不放縱懈怠，要能佈施一切，沒有嫉妒之心。要以慈悲之心對待一切眾生，這樣的人不久就會成佛。『過去無量的佛，現在的佛和未來的佛，一切都是從善行開始，安住在不放縱懈怠的道路上。飲食和衣服，金銀和瓔珞等，即使佈施無數劫，也是爲了追求無上的佛道。手、足、耳、鼻等，如果有人來求，都要歡喜佈施，真心求取功德，不久就能成就佛果。王位、威勢、權力，妻子和眷屬，這些有為法都如夢幻泡影，要迅速捨棄，不要貪戀執著。壽命不會長久停留，就像破損的器皿容易損壞一樣，在世間只是暫時的借用，這也是無常的道理。父母和眷屬，在惡道中也無法救助，眾生所造的善惡業，會像影子一樣永遠跟隨自己。很多人貪求慾望的海洋，互相傷害卻得不到利益，沒有人能夠救拔他們，只是白白地承受疲勞和痛苦。現在想要利益他人，

【English Translation】 English version Seven people. Protector of the country! When this prince was born, all beings in Jambudvipa (the world we inhabit) were filled with great joy and boundless elation. If there were beings imprisoned in jails, bound by shackles, they would naturally be freed. Protector of the country! This Prince of Auspicious Flame mastered all the worldly arts and crafts within seven days. Protector of the country! In the early morning, Suddhavasa Devas (pure abode gods) would come to tell the prince: 'Young one! Do not be negligent, you should contemplate impermanence well. Young one! Life does not last long, and the coming of the next life is so swift. You must constantly observe and generate great fear of birth and death, understanding that the karma you create will surely follow you like a shadow.' At that time, the Suddhavasa Devas also spoke this verse to the young prince: 'Young one, be cautious, do not be negligent, nor follow those who are negligent. Abandon negligence, which is praised by the Buddha; if you accept negligence, all Buddhas will rebuke you. Always tame yourself, do not be negligent, be able to give everything, and have no jealousy. Treat all beings with compassion, and such a person will soon become a Buddha. 'The countless Buddhas of the past, the present Buddhas, and the future Buddhas, all begin with good deeds and abide in the path of non-negligence. Food and clothing, gold, silver, and necklaces, even if you give them away for countless eons, it is to seek the supreme path of Buddhahood. Hands, feet, ears, nose, etc., if someone asks for them, give them away with joy, sincerely seeking merit, and you will soon attain Buddhahood. The throne, power, authority, wife, and family, these conditioned phenomena are like dreams and illusions. Quickly abandon them, do not be greedy or attached. Life does not last long, like a broken vessel that is easily damaged. It is only a temporary loan in this world, and this too is impermanent. Parents and family cannot save you in the evil realms. The good and evil karma that beings create will always follow them like a shadow. Many people crave the ocean of desires, harming each other without gaining any benefit. No one can save them, and they only suffer fatigue and pain in vain. Now wanting to benefit others,

求寂無上道，　　乾枯皮肉髓，　　汝莫以為苦。　　諸佛出世難，　　寂滅法難聞，　　勤事善知識，　　能破諸魔眾。　　舍離惡知識，　　能住于正道，　　遮蔽惡邪徑，　　善哉精進住。　　汝莫惜身命，　　持心如金剛，　　正問諸師道，　　莫舍正信意。　　一切過去佛，　　常樂阿蘭若，　　汝應順彼學，　　應樂在空閑。　　棄捨于恩愛，　　妻子眷屬等，　　己身及壽命，　　以求廣大智。』」

爾時世尊復告護國菩薩言：「善男子！其福焰王子從彼諸天聞此偈已，於十年內未曾睡眠、未曾戲笑、未曾歌舞、未曾喜樂、未曾踴躍、未曾放逸，不入園苑、不樂眷屬、不貪王位，于資財城郭不生樂心，如是一切內外諸物皆悉棄捨，唯入禪定住于靜室而自思惟：『一切法無常、無強無力、無有堅牢，暫現而滅。王位無味、無有自在，恩愛別離，怨憎相會，無可貪著，妄生愛樂皆由愚癡，虛妄誑惑無一實也，唯有解脫寂滅為樂。而諸凡夫愚癡所醉常樂處之，橫生優劣之相。我今在此凡愚眾中，應住默然思不放逸。』護國！爾時彼焰意大王為此童子更別立城名勝喜樂，有七重寶墻以為圍繞。其城南北有七百街巷，其街墻壁七寶所成，金鈴羅網以覆其上，更以真珠眾寶羅網重覆其

【現代漢語翻譯】現代漢語譯本爲了尋求寂靜無上的道，即使皮肉乾枯，骨髓耗盡，你也不要覺得苦。諸佛出世是難以遇到的，寂滅之法也難以聽聞，勤奮侍奉善知識（指引正道的人），能破除各種魔障。捨棄惡知識（指引邪道的人），能安住于正道，遮蔽邪惡的道路，這樣精進修行是很好的。你不要吝惜自己的生命，要保持心如金剛般堅定，正確地向老師請教修行之道，不要捨棄正信的意念。一切過去的佛，都常樂於在寂靜的處所修行，你應該效仿他們學習，應該樂於在空閑的地方修行。拋棄恩愛，妻子眷屬等，甚至自己的身體和壽命，也要用來追求廣大的智慧。

那時，世尊又告訴護國菩薩說：『善男子！那位福焰王子從那些天人那裡聽到這首偈頌后，在十年內沒有睡覺，沒有嬉戲，沒有唱歌跳舞，沒有喜悅，沒有歡騰，沒有放縱，不進入園林，不喜愛眷屬，不貪戀王位，對於資財城郭不生歡喜之心，像這樣一切內外的事物都全部捨棄，只是進入禪定，住在安靜的房間里自己思考：『一切法都是無常的，沒有強大也沒有弱小，沒有堅固，暫時出現就會滅亡。王位沒有味道，沒有自在，恩愛會別離，怨恨會相遇，沒有什麼值得貪戀的，妄生愛戀都是因為愚癡，虛妄的迷惑沒有一個是真實的，只有解脫寂滅才是快樂。而那些凡夫俗子被愚癡所迷惑，常常樂於處在其中，橫生優劣的分別。我現在在這群愚癡的人當中，應該保持沉默，思考而不放縱。』護國！那時，焰意大王爲了這個童子另外建立了一座城，名叫勝喜樂，有七重寶墻圍繞著。這座城的南北有七百條街巷，街巷的墻壁都是用七寶做成的，用金鈴羅網覆蓋在上面，又用珍珠等各種寶物羅網重重覆蓋其上。

【English Translation】 English version Seeking the unsurpassed path of tranquility, Even if your skin and flesh wither, and your marrow dries up, do not consider it suffering. It is difficult for Buddhas to appear in the world, and it is difficult to hear the Dharma of Nirvana, Diligently serving a good teacher (a guide to the right path) can break through all demonic obstacles. Abandoning evil teachers (guides to the wrong path) can abide in the right path, Blocking off evil and wrong paths, such diligent practice is excellent. Do not be stingy with your life, keep your mind as firm as diamond, Correctly ask the teachers about the path of practice, do not abandon the intention of right faith. All past Buddhas always delighted in practicing in secluded places, You should follow their example and learn, you should delight in practicing in quiet places. Abandon affection, wife, and family, Even your own body and life, use them to seek vast wisdom.'

At that time, the World Honored One again told Bodhisattva Protector of the Country: 'Good man! After Prince Flame of Fortune heard this verse from those devas, for ten years he did not sleep, did not play, did not sing or dance, did not have joy, did not exult, did not indulge, did not enter gardens, did not love his family, did not covet the throne, and did not have joy in wealth and cities. Like this, he abandoned all things inside and outside, only entered meditation, stayed in a quiet room and thought to himself: 'All dharmas are impermanent, neither strong nor weak, not firm, appearing temporarily and then disappearing. The throne has no taste, no freedom, affection will be separated, hatred will meet, there is nothing to be greedy for, and the arising of love is all due to ignorance. The false delusion is not real, only liberation and nirvana are happiness. But those ordinary people are drunk with ignorance and often enjoy being in it, creating distinctions of superiority and inferiority. Now that I am among these ignorant people, I should remain silent, think and not be indulgent.' Protector of the Country! At that time, King Flame of Intention built another city for this child, named Joy of Victory, surrounded by seven layers of precious walls. The city had seven hundred streets and alleys in the north and south, the walls of the streets were made of seven treasures, covered with golden bell nets, and then covered with pearl and various treasure nets.

上。一一巷首皆有八萬四千寶柱，于諸寶柱上系六萬寶繩共相鉤連，諸寶繩間懸十四俱致寶多羅樹，微風吹動出妙音聲，猶如百千音樂不鼓自鳴。一一諸街巷首安置五百童女、盛壯少年善解歌舞，為一切眾生愛樂之故。其焰意王復更告令一切，汝等諸人從今已去，晝夜莫作餘事，唯作歌舞嬉戲，令諸眾生歡喜受樂。四方來者悉令歡喜，乃至不聽出一粗言，欲令王子心生愛樂。復于巷首安置種種佈施之具，所謂衣服、飲食、瓔珞、床敷氈褥、車乘輦輿、象馬牛羊、五行之具，金銀琉璃、車𤦲馬瑙、珊瑚虎魄、真珠等寶，涂香末香、燒香薰香、種種花鬘等。若須衣者與衣，須食與食，須飲與飲，須乘與乘，隨其所須而施與之。更于處處安諸珍寶等聚，擬諸眾人之所受用。又于城中造作宮殿，擬為王子游戲之處。其地皆以眾寶間錯，于其城上起大高樓眾寶莊嚴。于城中央造一大殿，殿內安置千萬床敷。于殿四邊造諸園苑，其園苑內有諸樹木，一切花果諸喜樂樹具足充滿。

「護國！彼園苑中造七寶池，其池四面有四寶階道。何等為四？所謂金、銀、琉璃、頗梨。於一方面有二師子，百寶所成。彼二師子各吐香水入彼池內。其池四邊復各有二寶師子，各各引水而出其池，常有優缽羅花、波頭摩花、俱物頭花、奔陀利花。

【現代漢語翻譯】現代漢語譯本：每一條街巷的入口處都有八萬四千根寶柱，這些寶柱上繫著六萬條寶繩互相連線，寶繩之間懸掛著十四俱致（一種數量單位）的寶多羅樹（棕櫚樹），微風吹動，發出美妙的聲音，就像成百上千的樂器在沒有敲擊的情況下自動鳴響。每一條街巷的入口處都安置著五百名童女和健壯的少年，他們擅長歌舞，是爲了讓一切眾生喜愛和快樂。焰意王（國王名）又命令所有人，從今以後，白天黑夜都不要做其他事情，只管歌舞嬉戲，讓眾生歡喜快樂。四方來的人都要讓他們高興，甚至不允許說出一句粗魯的話，目的是讓王子心中產生愛戀。還在街巷入口處安置各種佈施的物品，如衣服、飲食、瓔珞（項鍊）、床鋪氈褥、車乘輦輿、象馬牛羊、五行之具（指生活用品），以及金銀琉璃、車𤦲（一種玉石）瑪瑙、珊瑚琥珀、珍珠等寶物，還有涂香、末香、燒香、薰香、各種花鬘（花環）等。如果有人需要衣服就給衣服，需要食物就給食物，需要飲品就給飲品，需要車乘就給車乘，根據他們所需要的給予他們。還在各處安置各種珍寶堆積，供眾人享用。又在城中建造宮殿，作為王子游玩的地方。地面都用各種寶物鑲嵌，城上建起高樓，用各種寶物裝飾。在城中央建造一座大殿，殿內安置千萬張床鋪。大殿四周建造各種園林，園林內有各種樹木，一切花果和令人喜悅的樹木都應有盡有。護國（菩薩名）！那些園林中建造了七寶池，池的四面有四條寶階道。哪四種呢？就是金、銀、琉璃、頗梨（水晶）。在一面有兩隻獅子，用百寶製成。這兩隻獅子各自吐出香水注入池中。池的四邊又各有兩隻寶獅子，各自引水流出池外，池中常有優缽羅花（青蓮花）、波頭摩花（紅蓮花）、俱物頭花（黃蓮花）、奔陀利花（白蓮花）。

【English Translation】 English version: At the entrance of each lane, there were eighty-four thousand jeweled pillars. On these pillars were tied sixty thousand jeweled ropes, interlinked with each other. Between the jeweled ropes hung fourteen kotis (a unit of quantity) of jeweled Tala trees (palm trees). A gentle breeze would blow, producing wonderful sounds, like hundreds and thousands of musical instruments playing automatically without being struck. At the entrance of each lane, five hundred young girls and robust young men were placed, skilled in singing and dancing, for the sake of the love and joy of all beings. King Flame-Intent (a king's name) further commanded everyone, 'From now on, day and night, do nothing else but sing, dance, and play, to bring joy and happiness to all beings. Make all those who come from the four directions happy, and do not even allow a single rude word to be spoken, so that the prince may develop love and affection in his heart.' At the entrance of the lanes, various items for giving were also placed, such as clothes, food, necklaces (瓔珞), bedding, carriages, elephants, horses, cattle, sheep, the five necessities of life (referring to daily necessities), as well as gold, silver, lapis lazuli, carnelian (車𤦲), agate, coral, amber, pearls, and other treasures, along with fragrant ointments, powdered incense, burning incense, aromatic incense, and various flower garlands. If someone needed clothes, they were given clothes; if they needed food, they were given food; if they needed drinks, they were given drinks; if they needed carriages, they were given carriages, providing whatever they needed. In various places, piles of treasures were also placed for everyone to use. Palaces were also built in the city as places for the prince to play. The ground was inlaid with various treasures, and tall buildings were erected on the city walls, adorned with various treasures. In the center of the city, a large hall was built, with ten million beds placed inside. Around the hall, various gardens were built, filled with all kinds of trees, flowers, fruits, and joyful trees. O Protector of the Nation (a Bodhisattva's name)! In those gardens, seven jeweled ponds were built, with four jeweled stairways on each side of the ponds. What are the four? They are gold, silver, lapis lazuli, and crystal (頗梨). On one side, there were two lions made of hundreds of treasures. These two lions each emitted fragrant water into the pond. On each side of the pond, there were also two jeweled lions, each drawing water out of the pond. In the pond, there were always Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (yellow lotuses), and Pundarika flowers (white lotuses).

其池四岸寶樹圍繞，復有樹木諸花果等周匝遍滿。復有八百寶樹，是諸寶樹以諸寶繩共相連繫，一一寶樹各懸繒幡。其池四面復有億數寶多羅樹，于其樹間系以寶繩懸諸金鈴，微風吹動出微妙音，如百千樂不鼓自鳴。恐諸埃塵，以大寶網彌覆地上。于彼殿內安置千萬七寶床敷，諸寶床上各敷五百種褥。于殿中間敷一高座，其座七寶所成高於七人，復于座上敷八萬俱致微妙衣服。其高座前置寶香爐燒沉水香，夜三晝三散諸名花。以金羅網彌覆殿上，其羅網邊懸金蓮花，復以真珠羅網覆金網上，復有八萬明凈珍寶以為光明。于其園內又置九百萬寶聚，一一寶聚高一由旬，出大光明照彼世界。

「護國！于彼園內復有諸鳥，所謂鸚鵡、鸜鵒鴻鶴、俱系羅鳥、孔雀鵝雁，及以鴛鴦、俱那羅鳥、迦陵頻伽鳥、命命鳥。彼等諸鳥若欲鳴時，皆作人聲微妙和雅，猶如諸天歡喜園內諸鳥之音，凡所出聲皆欲令王子生歡喜故。又復別為王子建立廚膳，日別辦具五百種味以供王子。爾時大王。又敕國內諸城邑一切童子普告令集，童子之數凡有八十俱致。其諸童子，或年始二十或有過者，悉能善解一切工巧伎藝嚴飾鮮潔，皆令入于勝喜樂城。而彼童子等各有父母，復將千萬俱致婇女擬諸童子驅馳使役，童子眷屬亦皆奉獻千萬童女以為給

【現代漢語翻譯】現代漢語譯本：

池塘四岸被寶樹環繞，還有各種樹木、花朵和果實等遍佈四周。又有八百棵寶樹，這些寶樹用寶繩互相連線，每一棵寶樹上都懸掛著絲綢幡。池塘四面還有數億棵寶多羅樹（一種棕櫚樹），樹間繫著寶繩，懸掛著金鈴，微風吹動，發出美妙的聲音，如同百千種樂器不敲自鳴。爲了防止灰塵，用大寶網覆蓋地面。殿內安置著千萬張七寶床，每張寶床上都鋪著五百種褥子。殿中間鋪設一個高座，這個高座由七寶製成，高約七人，座上鋪著八萬俱致（數量單位，表示極多）的精美衣服。高座前放置寶香爐，燃燒沉水香，早晚三次散佈各種名花。用金羅網覆蓋殿頂，羅網邊緣懸掛著金蓮花，又用珍珠羅網覆蓋金網之上，還有八萬顆明凈的珍寶作為光明。園內還設定了九百萬個寶聚，每一個寶聚都高一由旬（長度單位，約13-16公里），發出巨大的光明照耀那個世界。

『護國（指護持國土的人）！』園內還有各種鳥類，如鸚鵡、鸜鵒（一種鳥）、鴻鶴、俱系羅鳥（一種鳥）、孔雀、鵝雁，以及鴛鴦、俱那羅鳥（一種鳥）、迦陵頻伽鳥（一種鳥，聲音美妙）、命命鳥（一種鳥，雌雄同命）。這些鳥如果想鳴叫時，都會發出像人聲一樣美妙和諧的聲音，如同諸天歡喜園內的鳥鳴，它們發出的所有聲音都是爲了讓王子感到歡喜。另外，還專門為王子設立了廚房，每天準備五百種美味佳餚供王子享用。當時，大王又命令國內各城邑召集所有童子，總共召集了八十俱致的童子。這些童子，有的年齡二十歲或超過，都精通各種工藝技巧，裝飾得乾淨整潔，都讓他們進入勝喜樂城。這些童子都有父母，又將千萬俱致的婇女（宮女）分配給這些童子驅使役用，童子的眷屬也獻上千萬童女作為侍奉。 English version:

The pond's four banks are surrounded by jeweled trees, and there are also various trees, flowers, and fruits that are spread all around. There are also eight hundred jeweled trees, which are connected to each other by jeweled ropes, and each jeweled tree has silk banners hanging from it. On the four sides of the pond, there are also hundreds of millions of jeweled Tala trees (a type of palm tree), with jeweled ropes tied between the trees, and golden bells hanging from them. When a gentle breeze blows, they emit wonderful sounds, like hundreds of thousands of musical instruments playing without being struck. To prevent dust, a large jeweled net covers the ground. Inside the palace, tens of millions of seven-jeweled beds are placed, and each bed is covered with five hundred kinds of mattresses. In the middle of the palace, a high seat is set up, made of seven jewels, about seven people high, and on the seat are spread eighty kotis (a unit of measurement, indicating a very large number) of exquisite clothes. In front of the high seat, a jeweled incense burner is placed, burning aloeswood incense, and three times in the morning and three times in the evening, various famous flowers are scattered. A golden net covers the top of the palace, with golden lotus flowers hanging from the edges of the net, and a pearl net covers the golden net. There are also eighty thousand bright and clear jewels that serve as light. Within the garden, there are also nine million jeweled mounds, each mound being one yojana (a unit of length, approximately 13-16 kilometers) high, emitting great light that illuminates that world.

'O Protector of the Nation!' Within the garden, there are also various birds, such as parrots, mynas, swans, kulas birds (a type of bird), peacocks, geese, as well as mandarin ducks, kunala birds (a type of bird), kalavinka birds (a type of bird, with a beautiful voice), and jivamjivaka birds (a type of bird, male and female sharing one life). When these birds want to sing, they all produce sounds that are as beautiful and harmonious as human voices, like the sounds of birds in the pleasure gardens of the heavens. All the sounds they make are intended to make the prince happy. In addition, a kitchen has been specially established for the prince, and five hundred kinds of delicacies are prepared daily for the prince to enjoy. At that time, the great king also ordered all the cities and towns in the country to gather all the young boys, and a total of eighty kotis of young boys were gathered. These young boys, some of whom were twenty years old or older, were all proficient in various crafts and skills, and were dressed in clean and tidy clothes. They were all brought into the City of Supreme Joy. These young boys all had parents, and tens of millions of maidens were assigned to these young boys to be their servants. The families of the young boys also offered tens of millions of young girls to serve them.

【English Translation】 The four banks of the pond are surrounded by jeweled trees, and there are also various trees, flowers, and fruits that are spread all around. There are also eight hundred jeweled trees, which are connected to each other by jeweled ropes, and each jeweled tree has silk banners hanging from it. On the four sides of the pond, there are also hundreds of millions of jeweled Tala trees (a type of palm tree), with jeweled ropes tied between the trees, and golden bells hanging from them. When a gentle breeze blows, they emit wonderful sounds, like hundreds of thousands of musical instruments playing without being struck. To prevent dust, a large jeweled net covers the ground. Inside the palace, tens of millions of seven-jeweled beds are placed, and each bed is covered with five hundred kinds of mattresses. In the middle of the palace, a high seat is set up, made of seven jewels, about seven people high, and on the seat are spread eighty kotis (a unit of measurement, indicating a very large number) of exquisite clothes. In front of the high seat, a jeweled incense burner is placed, burning aloeswood incense, and three times in the morning and three times in the evening, various famous flowers are scattered. A golden net covers the top of the palace, with golden lotus flowers hanging from the edges of the net, and a pearl net covers the golden net. There are also eighty thousand bright and clear jewels that serve as light. Within the garden, there are also nine million jeweled mounds, each mound being one yojana (a unit of length, approximately 13-16 kilometers) high, emitting great light that illuminates that world. 'O Protector of the Nation!' Within the garden, there are also various birds, such as parrots, mynas, swans, kulas birds (a type of bird), peacocks, geese, as well as mandarin ducks, kunala birds (a type of bird), kalavinka birds (a type of bird, with a beautiful voice), and jivamjivaka birds (a type of bird, male and female sharing one life). When these birds want to sing, they all produce sounds that are as beautiful and harmonious as human voices, like the sounds of birds in the pleasure gardens of the heavens. All the sounds they make are intended to make the prince happy. In addition, a kitchen has been specially established for the prince, and five hundred kinds of delicacies are prepared daily for the prince to enjoy. At that time, the great king also ordered all the cities and towns in the country to gather all the young boys, and a total of eighty kotis of young boys were gathered. These young boys, some of whom were twenty years old or older, were all proficient in various crafts and skills, and were dressed in clean and tidy clothes. They were all brought into the City of Supreme Joy. These young boys all had parents, and tens of millions of maidens were assigned to these young boys to be their servants. The families of the young boys also offered tens of millions of young girls to serve them.

使，乃至國內大富長者及以人民亦各送千萬俱致婇女。是諸婇女年始十六，不長不短、不白不黑、不粗不細，皆悉端正世間無比，善解音樂及以歌舞，善於戲笑言語調柔顏色和悅，若老若少皆能慰喻，一切伎能悉善通達身相具足，其口香氣如優缽羅花，身諸毛孔出栴檀香，微妙清潔猶如天女。福焰王子處此宮內，婇女眾等常作音樂種種供養。爾時王子聞此音樂已作如是念。今者此等為我作大怨仇奪我善法。我應棄捨。

「王子爾時見諸樂事不喜不樂，譬如丈夫臨被刑戮，雖見色慾不生歡喜。如是如是，福焰王子在彼女眾之時心無歡喜，在彼城內與諸眷屬同會聚集亦不歡喜。從是已來經於十年，不取色相、不取聲香味觸等相，唯作是念：『我今何時脫此怨仇？我於何時行不放逸當得解脫？』爾時諸女白焰意王言：『大天當知，今此王子共我等聚，不相喜樂亦不受樂。』」

佛言：「護國！爾時焰意王與八萬小王前後圍繞，詣向福焰王子所。到已流淚滿面遍身，戰掉不能自勝，憂愁苦惱迷悶躄地。須臾復起，起向福焰王子而說偈言：

「『汝有最妙大果報，　　有誰為汝作不善，　　而不受于最勝樂，　　汝不受樂我憂苦，　　愿汝受樂施我喜，　　若有觸擾向我說，　　我能與彼極重罪。　　汝觀

【現代漢語翻譯】現代漢語譯本：於是，甚至國內的大富長者以及人民也都各自送來千萬數量的婇女（宮女）。這些婇女年齡都在十六歲左右，身材不高不矮、面板不白不黑、體態不粗不細，都長得端正美麗世間無雙，擅長音樂以及歌舞，善於嬉笑言語溫柔，容貌和藹可親，無論老少都能安慰開導，一切技藝都精通，身相完美，她們的口中散發著如優缽羅花（藍色蓮花）般的香氣，身上的毛孔散發出栴檀香（一種名貴香料），微妙而潔凈，如同天女一般。福焰王子居住在這宮殿內，婇女們常常演奏音樂，用各種方式供養他。那時，王子聽到這些音樂后，心中這樣想：『現在這些人是在為我製造大仇敵，奪走我的善法。我應該捨棄她們。』王子那時看到各種享樂之事，既不歡喜也不厭惡，就像一個即將被處刑的男子，即使看到美色也不會產生歡喜。就像這樣，福焰王子在這些女子之中，心中沒有歡喜，在城內與親屬們聚會時，也沒有歡喜。從那時起，經過十年，他不執著於色相，也不執著于聲香味觸等相，只是想著：『我什麼時候才能擺脫這些仇敵？我什麼時候才能修行不放逸，從而得到解脫？』那時，那些女子對焰意王說：『大王您應該知道，現在這位王子和我們在一起，既不感到高興，也不享受快樂。』佛陀說：『護國！那時，焰意王被八萬小王前後簇擁著，來到福焰王子所在的地方。到了之後，他淚流滿面，全身顫抖，無法控制自己，憂愁苦惱，迷亂地倒在地上。過了一會兒，他又站起來，走到福焰王子麵前，用偈語說道：』『你擁有最美好、最殊勝的果報，是誰對你做了不好的事，讓你不享受這最美好的快樂？你不享受快樂，我感到憂愁痛苦。希望你享受快樂，讓我感到高興。如果有人冒犯你，請告訴我，我能給他最重的懲罰。你看看』

【English Translation】 English version: Then, even the wealthy elders and the people of the country each sent tens of millions of courtesans (palace women). These courtesans were about sixteen years old, of medium height, neither fair nor dark-skinned, neither coarse nor delicate in build, all were beautiful and unparalleled in the world, skilled in music and dance, good at joking and speaking gently, with kind and pleasant countenances, able to comfort and console both the old and the young, proficient in all arts, with perfect physical features, their mouths fragrant like the utpala flower (blue lotus), and their pores emitting the scent of sandalwood (a precious fragrance), subtle and pure, like celestial maidens. Prince Fukuyama lived in this palace, and the courtesans often played music and made various offerings to him. At that time, the prince, upon hearing this music, thought to himself: 'These people are now creating great enemies for me, taking away my good dharma. I should abandon them.' At that time, the prince saw all kinds of pleasures, neither rejoicing nor disliking them, just like a man about to be executed, who would not feel joy even when seeing beauty. Just like that, Prince Fukuyama, among these women, felt no joy in his heart, and when gathering with his relatives in the city, he also felt no joy. From then on, for ten years, he did not cling to forms, nor to sounds, smells, tastes, or tactile sensations, but only thought: 'When will I be able to escape these enemies? When will I be able to practice non-negligence and attain liberation?' At that time, the women said to King Flame Intent: 'Great King, you should know that this prince, when he is with us, neither feels happy nor enjoys pleasure.' The Buddha said: 'Protector of the Country! At that time, King Flame Intent, surrounded by eighty thousand lesser kings, went to where Prince Fukuyama was. Upon arriving, his face was covered in tears, his whole body trembled, he could not control himself, and he fell to the ground in sorrow and confusion. After a while, he stood up again, went before Prince Fukuyama, and spoke in verse:' 'You possess the most wonderful and supreme karmic reward, who has done something bad to you, that you do not enjoy this most wonderful pleasure? Your not enjoying pleasure makes me feel sorrow and pain. I wish you would enjoy pleasure and make me happy. If anyone offends you, please tell me, and I will give them the heaviest punishment. You see'

此城妙蓮花，　　是我思惟為汝作，　　世間所少速當說，　　我能示現如帝釋。　　汝今面目如青蓮，　　云何顰眉不暢適？　　今此婇女甚殊特，　　微妙清凈等諸天，　　各各善解諸伎術，　　歌舞音樂悉能通。　　汝應與此相娛樂，　　云何憂愁如毒箭？　　汝今應當快受樂，　　非是憂愁苦惱時。　　園林池苑甚茂盛，　　花果枝葉郁扶疏，　　寬博如天妙果林。　　汝今正是上年時，　　顏色憔悴如枯花，　　但應受樂莫憂苦。　　流泉浴池猶如天，　　微妙香水洗浴身，　　諸花開敷群蜂繞，　　汝今云何不愛樂？　　鵝雁鸚鵡及鴻鶴，　　命命俱那微妙聲，　　香山雪山無有異，　　誰有見聞不愛樂？　　眾寶勝殿真珠網，　　琉璃嚴凈如天宮，　　寶座莊嚴妙衣覆，　　金鈴羅網出妙音，　　種種音聲甚殊特。　　街衢道路及巷首，　　千數婇女作音樂，　　猶如喜園天玉女，　　何故迷亂不受樂？　　童子婇女如天身，　　為汝受樂故聚集，　　父母為汝泣墮淚，　　我如喪失所愛子，　　愁憂悵怏何可住。』

「爾時福焰王子以偈報父王言：

「『如彼具足功德者，　　觀諸有為生死苦，　　厭離煩惱欲求脫，　　棄捨一切世間欲。

【現代漢語翻譯】現代漢語譯本『這座名為妙蓮花的城市，是我為你精心構想建造的，世間罕有，我很快就告訴你它的美好之處，我能像帝釋（Indra，天神之王）一樣展現它的輝煌。你現在面容如青蓮般美麗，為何緊鎖眉頭，如此不快？現在這些侍女都非常特別，她們的優雅和純潔堪比天上的仙女，個個都精通各種技藝，歌舞音樂樣樣精通。你應該和她們一起享受快樂，為何憂愁得像中了毒箭一樣？你現在應該盡情享樂，而不是憂愁苦惱的時候。園林池塘都非常茂盛，花果枝葉繁茂，寬廣得像天上的美妙果園。你現在正值青春年華，卻臉色憔悴如枯萎的花朵，你應該享受快樂，不要憂愁痛苦。流淌的泉水和沐浴的池塘如同天上的仙境，用美妙的香水洗浴身體，各種鮮花盛開，群蜂環繞，你為何不喜歡這些快樂呢？鵝、雁、鸚鵡和鴻鶴，發出美妙的鳴叫聲，如同香山（Gandhamadana，傳說中的香山）和雪山（Himavat，喜馬拉雅山）一樣，誰見了聽了會不喜歡呢？用眾寶裝飾的華麗宮殿，真珠網，琉璃裝飾得像天宮一樣潔凈，寶座莊嚴，覆蓋著美妙的衣物，金鈴羅網發出美妙的聲音，各種聲音都非常特別。街道、道路和小巷裡，成千上萬的侍女演奏著音樂，如同喜園（Nandana，天神的樂園）里的天女一樣，為何你如此迷惑，不肯享受快樂呢？童子和侍女們都像天人一樣，爲了讓你快樂而聚集在這裡，你的父母為你哭泣流淚，我如同失去了心愛的兒子一樣，憂愁悵惘，如何能安心呢？』『這時，福焰王子用偈頌回答父王說：』『如同那些具備功德的人，觀察到一切有為法（samskara，因緣和合而生的事物）的生老病死之苦，厭倦煩惱，想要解脫，所以捨棄一切世間的慾望。』

【English Translation】 English version 'This city, named Myriad Lotus, is something I conceived and built for you. It is rare in the world, and I will quickly tell you of its wonders. I can manifest it like Indra (king of the gods). Your face is now as beautiful as a blue lotus, why do you frown and look so unhappy? These maidens here are very special, their elegance and purity are comparable to the celestial nymphs. Each is proficient in various arts, skilled in singing, dancing, and music. You should enjoy yourself with them, why are you sorrowful as if struck by a poisoned arrow? You should be enjoying yourself now, not the time for sorrow and distress. The gardens and ponds are very lush, with abundant flowers, fruits, and foliage, as vast as the wonderful fruit groves in heaven. You are now in the prime of your youth, yet your face is withered like a dried flower. You should enjoy pleasure, not sorrow and suffering. The flowing springs and bathing pools are like heavenly paradises, with exquisite perfumes for bathing, various flowers blooming, and bees swarming around. Why do you not love these pleasures? Geese, swans, parrots, and cranes, all make beautiful sounds, like Gandhamadana (a mythical fragrant mountain) and Himavat (the Himalayas), who would not love to see and hear them? The magnificent palace adorned with various treasures, pearl nets, and crystal decorations, is as pure as a heavenly palace. The throne is majestic, covered with exquisite garments, and the golden bell nets emit beautiful sounds, all kinds of sounds are very special. In the streets, roads, and alleys, thousands of maidens are playing music, like the celestial nymphs in Nandana (the garden of the gods). Why are you so confused and unwilling to enjoy these pleasures? The boys and maidens are like celestial beings, gathered here to bring you joy. Your parents are weeping for you, and I am as if I have lost my beloved son, full of sorrow and despair, how can I be at peace?' 'At that time, Prince Fukuyan (Fortune Flame) replied to his father with a verse:' 'Like those who possess merit, observing the suffering of birth, old age, sickness, and death in all conditioned things (samskara), they are weary of afflictions and seek liberation, thus abandoning all worldly desires.'

見諸眾生沒死網，　　常求解脫遠欲樂，　　思惟菩提最為勝，　　唯愿父王聽我說。　　無人為我作惡事，　　我自不樂諸欲樂，　　一切恩愛如怨仇，　　增長煩惱向惡趣。　　此諸婇女愚人樂，　　增長魔業繫縛纏，　　遠離功德增不善，　　又令未來墮惡趣。　　諸聖呵責此五欲，　　我今云何樂苦本？　　如此婇女假外色，　　唯有皮囊盛筋骨，　　肉血𡱁尿內不凈，　　此真死屍云何樂？　　歌舞音樂伎術等，　　如幻如夢誑愚癡，　　愚癡分別失正道，　　我豈隨順作愛業？　　園林花果至冬時，　　枯悴萎黃皆墮落，　　無常散壞不久留，　　壽命無定癡放逸。　　心如大海不知足，　　恩愛增長求無厭，　　常為諸欲相殘害，　　我如須彌風不動。　　父母兄弟姊妹等，　　妻子朋友諸眷屬，　　王位百官及勢力，　　若墮惡道無能救。　　我等今者如草露，　　亦如電光不暫停，　　心意散亂無定所，　　思惟見是不放逸。　　咄哉少年不久住，　　咄哉壽命如浚流，　　咄哉有為如浮雲，　　咄哉三界求王位。　　智者來教莫放逸，　　無有菩薩貪世間，　　若欲作佛救拔他，　　父王放逸不作佛。　　若隨諸欲為愛奴，　　彼失功德無

【現代漢語翻譯】現代漢語譯本看到眾生陷入生死之網，我常常尋求從慾望的快樂中解脫出來。我思惟菩提（覺悟）是最殊勝的，只希望父王您能聽我說。沒有人強迫我做壞事，我自身也不喜歡那些慾望的快樂。一切的恩愛都像怨仇一樣，只會增長煩惱，引向惡道。這些妃嬪是愚人才會喜歡的，她們只會增長魔業，帶來束縛和纏繞。她們使人遠離功德，增長不善，又使人未來墮入惡道。諸位聖者都呵斥這五欲（色、聲、香、味、觸），我怎麼會喜歡這痛苦的根源呢？這些妃嬪只是虛假的皮囊，裡面包裹著筋骨，充滿了肉、血、糞便和尿液，如此不凈，這真是一具死屍，有什麼可喜歡的呢？歌舞音樂和各種技藝，都像幻象和夢境一樣，欺騙愚癡的人。愚癡的人才會分別執著，失去正道，我怎麼會隨順這些惡業呢？園林中的花果到了冬天，都會枯萎凋零，無常散壞，不會長久停留，生命無常，愚癡的人才會放縱自己。心就像大海一樣不知滿足，恩愛增長，貪求無厭。常常爲了各種慾望而互相殘害，而我卻像須彌山一樣不會被動搖。父母、兄弟、姐妹等，妻子、朋友和所有眷屬，王位、百官和勢力，如果墮入惡道，都無法救助。我們現在就像草上的露水，也像閃電一樣不會停留。心意散亂，沒有定所，思惟這些，我不會放縱自己。唉，少年時光不會長久，唉，生命就像奔流的河水，唉，有為法就像浮雲一樣，唉，在三界中追求王位。智者教導我們不要放縱自己，沒有菩薩會貪戀世間。如果想要成佛救度他人，父王您放縱自己是無法成佛的。如果隨順各種慾望，成為愛的奴隸，就會失去功德，沒有意義。

【English Translation】 English version Seeing all beings trapped in the net of birth and death, I constantly seek liberation from the pleasures of desire. I contemplate that Bodhi (enlightenment) is the most supreme, and I only wish that my father would listen to me. No one forces me to do evil deeds, and I myself do not enjoy the pleasures of desire. All affection and love are like enemies, only increasing afflictions and leading to evil realms. These concubines are what fools enjoy, they only increase demonic activities, bringing bondage and entanglement. They lead one away from merit, increase unwholesomeness, and cause one to fall into evil realms in the future. The sages all condemn these five desires (form, sound, smell, taste, touch), how can I enjoy this root of suffering? These concubines are just false outer appearances, with skin and bones inside, filled with flesh, blood, feces, and urine, so impure, this is truly a corpse, what is there to enjoy? Singing, dancing, music, and various skills are like illusions and dreams, deceiving the foolish. Only the foolish make distinctions and attachments, losing the right path, how can I follow these evil deeds? The flowers and fruits in the garden, when winter comes, will wither and fall, impermanent and decaying, not staying for long, life is impermanent, only the foolish indulge themselves. The mind is like the ocean, never satisfied, love and affection increase, greed is insatiable. They often harm each other for various desires, but I am like Mount Sumeru, unmoved. Parents, brothers, sisters, etc., wives, friends, and all relatives, the throne, officials, and power, if one falls into evil realms, they cannot be saved. We are now like dew on the grass, also like lightning, not staying for long. The mind is scattered and has no fixed place, contemplating these, I will not indulge myself. Alas, youth does not last long, alas, life is like a rushing river, alas, conditioned phenomena are like floating clouds, alas, seeking a throne in the three realms. The wise teach us not to indulge ourselves, no Bodhisattva is greedy for the world. If you want to become a Buddha to save others, father, you cannot become a Buddha by indulging yourself. If you follow various desires and become a slave to love, you will lose merit and it is meaningless.

善路，　　若於今身貪殺生，　　如鳥在網欲求活。　　境界猶如惡毒蛇，　　諸陰猶如怨害賊，　　其心著有無利益，　　猶如空村無依怙。　　父王園林如毒樹，　　無常瀑水悉漂沒，　　我今云何而可樂？　　我見世間無正行，　　猶如劫盡盛火燃，　　眾生於中受大苦，　　我為是等解脫故，　　當速成辦如法船。　　眾生久睡無自覺，　　病來長久我欲治，　　為拔毒箭令安樂，　　除彼邪徑住正道。　　繫縛三界無能出，　　我為說法令脫免，　　眾生貧窮無法財，　　我施善教令其富。　　惡趣道中迷沒者，　　我當教示以善導，　　我欲摧拔諸愛樹，　　行諸慈悲燃智燈，　　令見三界大火聚，　　又興慈悲起大云。　　如波羅蜜普遍覆，　　利益眾生如電光，　　道品總持以為雨，　　清涼能滅熱惱焰。　　我為是故生王家，　　在於有為不樂欲，　　我為利益眾生故，　　隨世受生求菩提。　　一向不樂諸有樂，　　父王我在怨仇中，　　智者云何樂此路？　　有眼不墮于高岸。　　若求菩提舍放逸，　　一切世間順諸趣，　　唯我當欲逆彼行。　　大王我言終不虛，　　唯愿父王還本宮。　　愿舍世間王位等，　　隨彼須者所受用，　　若

【現代漢語翻譯】現代漢語譯本善路啊，如果今生貪圖殺生，就像鳥兒在網中掙扎求生一樣。所處的境界就像一條惡毒的蛇，諸陰（五蘊，構成生命的要素）就像怨恨的賊寇一樣。內心執著于有或無都毫無益處，就像空村一樣沒有依靠。父王的園林就像有毒的樹木，無常的瀑布會將其全部淹沒。我如今怎麼還能感到快樂呢？我看到世間沒有正當的行為。就像劫難結束時燃燒的熊熊大火，眾生在其中遭受巨大的痛苦。爲了讓這些眾生解脫，我應當儘快造好如法的船隻（比喻修行的方法）。眾生長久沉睡而沒有自覺，我想要醫治他們這長久的疾病。爲了拔除他們身上的毒箭，讓他們得到安樂，我將引導他們脫離邪路，走向正道。他們被束縛在三界（欲界、色界、無色界）中無法脫身，我將為他們說法，讓他們得以解脫。眾生貧窮而沒有佛法的財富，我將施予他們善的教導，讓他們變得富有。那些在惡道中迷失的人，我將教導他們，用善法引導他們。我想要摧毀所有愛慾的樹木，施行慈悲，點燃智慧的明燈。讓他們看到三界如同巨大的火堆，又興起慈悲，佈下大片的雲彩。就像波羅蜜（到達彼岸的方法）普遍覆蓋，利益眾生如同閃電的光芒。以道品（修行的方法）總持作為雨水，清涼地熄滅熱惱的火焰。我爲了這個原因而生在王家，對於有為法（世俗的享樂）沒有貪慾。我爲了利益眾生，隨順世間受生，尋求菩提（覺悟）。我一直不貪戀世俗的快樂，父王啊，我身處怨敵之中。有智慧的人怎麼會喜歡這條道路呢？有眼睛的人不會讓自己跌落高岸。如果想要尋求菩提，就應當捨棄放逸，世間的一切都順應著各種慾望。只有我想要逆著它們而行。大王，我說的話絕不是虛妄的。只希望父王回到宮殿，希望捨棄世間的王位等等。讓那些需要的人去享用，如果

【English Translation】 English version Good path, if in this life one is greedy for killing, it is like a bird struggling to live in a net. The realm one is in is like a poisonous snake, and the skandhas (the five aggregates that constitute a person) are like hateful thieves. The mind clinging to existence or non-existence is of no benefit, like an empty village without refuge. The father's garden is like poisonous trees, and the impermanent waterfall will submerge them all. How can I still be happy now? I see that there is no righteous conduct in the world. It is like the raging fire at the end of a kalpa (an eon), in which sentient beings suffer greatly. For the sake of liberating these beings, I should quickly build a Dharma boat (a metaphor for the path of practice). Sentient beings have been sleeping for a long time without awareness, and I want to cure their long-standing illness. To remove the poisonous arrows from them and bring them peace, I will guide them away from the wrong path and onto the right path. They are bound in the three realms (desire realm, form realm, formless realm) and cannot escape, I will preach the Dharma to them so that they can be liberated. Sentient beings are poor and lack the wealth of the Dharma, I will give them good teachings to make them rich. Those who are lost in the evil paths, I will teach them and guide them with good Dharma. I want to destroy all the trees of desire, practice compassion, and light the lamp of wisdom. Let them see the three realms as a huge fire, and also arouse compassion and spread great clouds. Like the Paramita (the way to reach the other shore) covering everywhere, benefiting sentient beings like the light of lightning. Using the Bodhipaksa-dharmas (the factors of enlightenment) as rain, coolly extinguishing the flames of affliction. I was born into a royal family for this reason, and I have no desire for conditioned phenomena (worldly pleasures). For the benefit of sentient beings, I follow the world to be born and seek Bodhi (enlightenment). I have never been fond of worldly pleasures, Father, I am in the midst of enemies. How can a wise person enjoy this path? A person with eyes will not fall off a high cliff. If one wants to seek Bodhi, one should abandon indulgence, everything in the world follows various desires. Only I want to go against them. Great King, my words are not false. I only hope that Father will return to the palace, and I hope to give up the worldly throne and so on. Let those who need them enjoy them, if

受放逸貪王位，　　億數王位我不欲，　　若處宮內無得道，　　唯當寂靜無畏處，　　若樂五欲無能辦。　　我向山林處寂靜，　　至於彼所求菩提，　　三世如來在蘭若，　　正覺菩提不在欲。』」

爾時世尊說此偈已，告護國菩薩言：「善男子！爾時彼福焰王子為父王說偈已，在於宮殿與諸婇女相隨經行而心不安，唯住三種威儀而住。何謂為三？所謂若行若住若坐，而不眠臥。處在高樓第八重上，夜半時間于上空中見凈居諸天在空而行，贊佛功德乃至法僧功德。護國！時彼福焰王子聞彼諸天讚歎佛已，身毛皆豎遍體戰慄，合十指掌，以偈告彼諸天言：

「『善哉諸天輩，　　憐愍我等苦，　　莫生疲倦心，　　我欲有所問。　　汝行於虛空，　　讚歎誰功德？　　我聞此讚聲，　　心生大歡喜。』」

佛告護國：「爾時彼天以偈報福焰王子言：

「『童子汝不聞，　　如來出興世，　　佛名吉利意，　　無歸為作歸。　　能知人心行，　　福智具足滿，　　聖眾具禪定，　　百千那由他。』

「爾時福焰王子復以偈告彼諸天言：

「『我未睹彼色，　　汝為我說相，　　我若得見聞，　　問彼菩提道。　　云何化眾生？　　云何當來世，　　于眾生中尊？

【現代漢語翻譯】現代漢語譯本『沉溺於放縱和貪戀王位，即使有億萬個王位我也不想要。如果身處宮廷而不能得道，唯有在寂靜無畏的地方才能修行，如果貪圖五欲就無法成就。我將前往山林，在寂靜之處尋求菩提（覺悟），過去、現在、未來的如來（佛）都在蘭若（寂靜處）修行，真正的覺悟不在慾望之中。』當時，世尊說完這偈頌后，告訴護國菩薩說：『善男子！當時，那位福焰王子對父王說完偈頌后，在宮殿里與眾多婇女（宮女）一起散步，但內心不安，只保持三種威儀。哪三種呢？就是行走、站立、坐著，而不睡覺。他住在高樓的第八層，半夜時分，在空中看見凈居諸天（居住在色界凈居天的天人）在空中行走，讚歎佛的功德，乃至法（佛法）和僧（僧團）的功德。護國！當時，福焰王子聽到那些天人讚嘆佛后，全身汗毛豎立，渾身戰慄，合起十指，用偈頌告訴那些天人說：『善哉，諸位天人，憐憫我們這些受苦的人，不要感到疲倦，我有些問題想問。你們在虛空中行走，讚歎的是誰的功德？我聽到這讚歎的聲音，心中非常歡喜。』佛告訴護國：『當時，那些天人以偈頌回答福焰王子說：『童子，你沒有聽說嗎？如來（佛）已經出世了，佛的名字是吉利意（吉祥的意義），他能為無依無靠的人提供依靠。他能瞭解人心的行為，福德和智慧都圓滿具足，聖眾（僧團）都具有禪定，數量有百千那由他（極大的數字）。』『當時，福焰王子又用偈頌告訴那些天人說：『我沒有見過他的容貌，請你們為我說說他的相貌，如果我能見到他，聽到他的教誨，我將向他請教菩提之道。他如何教化眾生？他未來將如何成為眾生中最尊貴的人？』

【English Translation】 English version 'Indulging in laxity and craving for kingship, I desire not even billions of kingdoms. If one cannot attain enlightenment while dwelling in the palace, one must seek a place of quietude and fearlessness. If one delights in the five desires, one cannot achieve it. I shall go to the mountains and forests, to seek Bodhi (enlightenment) in solitude. The Tathagatas (Buddhas) of the past, present, and future all practice in the Aranya (secluded place), true enlightenment is not found in desires.' Then, after the World Honored One spoke this verse, he told Bodhisattva Protector of the Nation: 'Good man! At that time, Prince Fortune Flame, after speaking the verse to his father, walked around the palace with the many palace women, but his heart was uneasy. He only maintained three kinds of deportment. What were the three? They were walking, standing, and sitting, but not sleeping. He lived on the eighth floor of a high tower, and at midnight, he saw the Pure Abode Devas (devas residing in the Pure Abodes of the Form Realm) walking in the sky, praising the merits of the Buddha, and even the merits of the Dharma (Buddha's teachings) and the Sangha (monastic community). Protector of the Nation! At that time, Prince Fortune Flame, upon hearing those devas praising the Buddha, had all the hairs on his body stand on end, and he trembled all over. He joined his palms together and spoke a verse to those devas, saying: 'Excellent, O devas, have compassion for us who suffer. Do not grow weary, for I have some questions to ask. You walk in the void, praising whose merits? Upon hearing this praise, my heart is filled with great joy.' The Buddha told Protector of the Nation: 'At that time, those devas replied to Prince Fortune Flame with a verse, saying: 'Child, have you not heard? The Tathagata (Buddha) has appeared in the world. The Buddha's name is Auspicious Meaning, he provides refuge for those who have no refuge. He understands the actions of people's minds, his blessings and wisdom are fully complete, the holy assembly (Sangha) is full of meditation, numbering in the hundreds of thousands of nayutas (a very large number).' 'At that time, Prince Fortune Flame again spoke a verse to those devas, saying: 'I have not seen his form, please describe his appearance to me. If I can see him and hear his teachings, I will ask him about the path to Bodhi. How does he transform sentient beings? How will he become the most honored among sentient beings in the future?'

為我解說之。』

「爾時凈居諸天以偈報福焰王子言：

「『世尊發潤澤，　　右旋而青色，　　頂高如雪山，　　白毫等凈日，　　清凈如琉璃，　　妙色而右旋。　　耳目甚修廣，　　色如青蓮花。　　方頰如師子，　　唇如頻婆果。　　口齒甚齊密，　　清凈如珂雪，　　具足滿四十。　　四牙甚鋒利，　　舌長能覆面。　　威德大自在，　　為諸眾生等，　　放億數光明，　　遍滿三千界，　　干竭諸惡道。　　無上最勝尊，　　妙聲覆真實，　　能令聞者喜，　　滿諸眾生愿。　　勝彼如意珠，　　不缺減功德，　　隨順於道分，　　莊嚴於法鬘。　　音聲百千種，　　演暢無虛說，　　勝於一切天，　　過諸梵天音。　　他聞發歡喜，　　勝諸緊那羅，　　迦陵俱翅羅，　　鴛鴦及鴻鶴，　　俱那羅梵聲，　　和合種種聲，　　音詞不雜亂，　　能令義顯現。　　妙凈如琉璃，　　能令智者樂，　　教令發道心，　　心凈生踴躍，　　隨順他心智，　　能決疑者問。　　彼尊法王者，　　自在大世尊，　　有是勝法音，　　項直肩圓滿。　　肘臂𦟛過膝，　　指掌縵網長，　　七處皆平滿，　　慈悲舉勝手，　　安慰諸眾生，　　

【現代漢語翻譯】現代漢語譯本：請為我解釋這些。』『那時，凈居諸天以偈頌迴應福焰王子說：『世尊的頭髮潤澤，呈右旋的青色，頭頂高聳如雪山，眉間白毫如清凈的太陽，清凈如琉璃，色澤美妙且右旋。耳目非常修長寬廣，顏色如青蓮花。臉頰方正如獅子，嘴唇紅潤如頻婆果（一種紅色水果）。牙齒非常整齊緊密，潔白如珂雪，總共有四十顆牙齒。四顆牙齒非常鋒利，舌頭長到可以覆蓋整個面部。威德廣大自在，爲了所有眾生，放出億萬道光明，遍滿三千大千世界，使所有惡道乾涸。無上最尊貴的世尊，美妙的聲音覆蓋真實，能使聽聞者歡喜，滿足所有眾生的願望。勝過如意寶珠，功德不會減少，順應于菩提道分，莊嚴于佛法之鬘。聲音有百千種，演說流暢無虛妄，勝過一切天人，超過所有梵天之音。他人聽聞會生起歡喜，勝過緊那羅（天樂神），迦陵頻伽（妙音鳥），鴛鴦和鴻鵠，俱那羅（一種鳥）的梵音，和合各種聲音，音調清晰不雜亂，能使義理顯現。美妙清凈如琉璃，能使智者喜樂，教導眾生髮起道心，內心清凈生起踴躍，順應他人心智，能解答疑惑者的提問。那位尊貴的法王，自在的大世尊，具有如此殊勝的法音，脖頸挺直，肩膀圓滿。手肘和手臂超過膝蓋，手指和手掌有縵網相連，身體七處都平滿，慈悲地舉起殊勝的手，安慰所有眾生，』

【English Translation】 English version: 『Explain this to me.』『At that time, the Pure Abode Devas responded to Prince Fukuyana with verses: 『The World Honored One』s hair is lustrous, spiraling to the right and blue in color, The top of his head is high like a snow mountain, the white hair between his eyebrows is like a pure sun, Pure like crystal, with a wonderful color and spiraling to the right. His ears and eyes are very long and wide, their color like blue lotus flowers. His cheeks are square like a lion』s, his lips are red like the bimba fruit (a red fruit). His teeth are very even and close together, as white as snow, He has a full forty teeth. His four canine teeth are very sharp, His tongue is long enough to cover his entire face. His majestic power is great and free, For the sake of all sentient beings, he emits billions of rays of light, Filling the three thousand great thousand worlds, drying up all the evil paths. The unsurpassed and most honored World Honored One, his wonderful voice covers the truth, Able to make those who hear it rejoice, fulfilling the wishes of all sentient beings. Surpassing the wish-fulfilling jewel, his merits do not diminish, Conforming to the path of enlightenment, adorning the garland of Dharma. His voice has a hundred thousand kinds, speaking fluently without falsehood, Surpassing all the devas, exceeding the sounds of all the Brahma heavens. Others hearing it will generate joy, surpassing the Kinnaras (celestial musicians), The Kalavinka (a mythical bird with a beautiful voice), the mandarin ducks and the swans, The Brahma sound of the Kunala (a type of bird), harmonizing various sounds, The tones are clear and not mixed, able to make the meaning manifest. Beautiful and pure like crystal, able to make the wise rejoice, Teaching sentient beings to generate the mind of enlightenment, their minds pure and filled with joy, Conforming to the minds of others, able to resolve the questions of those who doubt. That honored Dharma King, the free and great World Honored One, Possesses such a superior Dharma sound, his neck is straight, and his shoulders are full. His elbows and arms extend past his knees, his fingers and palms are connected by a web, The seven parts of his body are all full and even, compassionately raising his superior hand, Comforting all sentient beings,』

身色如真金。　　一一毛右旋，　　臍輪深且密，　　陰藏如馬王，　　髀如象王鼻。　　鹿王纖長膞，　　足下蓮花文，　　千輻網具足。　　回顧如象王，　　游步如師子，　　舉身皆相稱。　　猶如釋天杖，　　空中雨天花，　　于上變成蓋，　　去住恒隨逐。　　法王希有事，　　若得利無利，　　若得樂及苦，　　若得名不名。　　若贊若毀呰，　　一切無染著，　　猶如花在水，　　亦如師子王，　　眾生中無比。』」

爾時世尊告護國菩薩言：「護國！爾時福焰王子從彼諸天聞說嘆佛功德乃至法僧功德已，歡喜踴躍不能自勝。護國！爾時福焰王子復作是念：『如是諸佛世尊有如是大眾，成就如是覺證最勝妙法，如是聖眾弟子成就我不得見。我今值遇生死諸惡苦惱，如是生死無有義利。諸凡夫輩執著我見，在家多諸過患，貪慾無厭智者呵毀，放逸無明黑暗之所覆蔽。如是諸行難可穿徹，如是識心甚難降伏，如是名色甚深難覺，如是六入而不自在，如是惡觸果報受持，如是愚癡多諸過患，如是渴愛堅縛不捨，如是諸取甚難捨離，如是諸有無有聖道，如是生者甚難解脫，如是老者能壞少年，如是病者損減壯色，如是死者無有潤澤，如是生者多諸衰惱，如是往來無有利益。如是

【現代漢語翻譯】現代漢語譯本身體的顏色如同純金一般。每一根毛髮都向右旋轉，肚臍深邃而緊密，陰部隱藏得像馬王一樣，大腿像象王的鼻子。小腿像鹿王一樣纖細修長，腳底有蓮花的紋路，千輻輪的圖案完整具備。回頭顧盼時像象王一樣，行走時像獅子一樣威武，全身的比例都非常協調。就像帝釋天的手杖一樣，空中飄落天花，在上方變成傘蓋，無論去到哪裡都跟隨。佛法之王有這些稀有的事蹟，無論得到利益還是沒有利益，無論得到快樂還是痛苦，無論得到名聲還是沒有名聲。無論被讚美還是被詆譭，一切都沒有執著和染污，就像花在水中一樣，也像獅子王一樣，在眾生中是無與倫比的。』

這時，世尊告訴護國菩薩說：『護國！當時福焰王子從那些天人那裡聽到讚歎佛的功德乃至法和僧的功德后，歡喜踴躍，不能自已。護國！當時福焰王子又這樣想：『像諸佛世尊有這樣的大眾，成就這樣的覺悟和最殊勝的妙法，這樣的聖眾弟子，我卻不能得見。我現在遭遇生死的各種惡苦惱，這樣的生死沒有任何意義。那些凡夫執著於我見，在家生活有很多過患，貪慾沒有止境，被智者呵斥，被放逸和無明的黑暗所覆蓋。這樣的行為難以看透，這樣的識心很難降伏，這樣的名色深奧難以覺察，這樣的六入不自在，這樣的惡觸果報需要承受，這樣的愚癡有很多過患，這樣的渴愛堅固束縛不捨，這樣的諸取很難捨離，這樣的諸有沒有聖道，這樣的生很難解脫，這樣的老能破壞少年，這樣的病能減少壯色，這樣的死沒有潤澤，這樣的生有很多衰敗和煩惱，這樣的往來沒有任何利益。』

【English Translation】 English version The color of his body is like pure gold. Each hair curls to the right, his navel is deep and tight, His genitals are hidden like those of a king of horses, his thighs are like the trunk of an elephant king. His calves are slender and long like those of a deer king, the soles of his feet have lotus patterns, The thousand-spoked wheel pattern is complete. When he looks back, it is like an elephant king, When he walks, it is like a lion, and the proportions of his whole body are very harmonious. Just like the staff of Sakra (Indra), heavenly flowers fall from the sky, Turning into a canopy above, following wherever he goes. The King of Dharma has these rare occurrences, whether he gains benefit or not, Whether he gains happiness or suffering, whether he gains fame or not. Whether he is praised or slandered, he has no attachment or defilement, Like a flower in water, also like a lion king, He is unparalleled among all beings.』

At that time, the World Honored One said to Bodhisattva Protector of the Country: 『Protector of the Country! At that time, Prince Fortune Flame, having heard from those devas the praises of the Buddha』s merits, and even the merits of the Dharma and the Sangha, was filled with joy and could not contain himself. Protector of the Country! At that time, Prince Fortune Flame thought again: 『Such Buddhas, World Honored Ones, have such a great assembly, achieving such enlightenment and the most supreme and wonderful Dharma, and such a holy assembly of disciples, yet I cannot see them. Now I encounter the various evils and sufferings of birth and death, and such birth and death have no meaning. Those ordinary people are attached to the view of self, living at home has many faults, their desires are endless, they are rebuked by the wise, and they are covered by the darkness of negligence and ignorance. Such actions are difficult to see through, such a mind of consciousness is difficult to subdue, such name and form are profound and difficult to perceive, such six entrances are not free, such evil touch and its karmic retribution must be endured, such ignorance has many faults, such craving is firmly bound and cannot be let go, such grasping is difficult to abandon, such existences have no holy path, such birth is difficult to be liberated from, such old age can destroy youth, such illness can diminish vigor, such death has no luster, such birth has many declines and afflictions, such coming and going has no benefit.』

微妙如來正教甚可愛樂。何可以愛好故，為諸煩惱迷惑其心，為諸惡覺濁亂不凈。心常放逸，常與愚癡等輩而為朋友；不善思惟，心常染著煩惱生死；樂惡知識，常與如是諸惡俱者。尚不能辦世間凈善，何況能得阿耨多羅三藐三菩提也。如我今者即於此樓東面投身而去，若從門出恐諸眷屬為作障礙。』」

佛告護國：「爾時福焰王子欲向吉利意如來邊，即向彼如來方面絕身。復作是言：『若彼如來是一切知見者，亦應念我。』護國！爾時吉利意如來、阿羅呵、三藐三佛陀，即伸右手放大光明照福焰王子。即于光中出一蓮花，大如車輪有百千葉。然彼蓮花放百千光明，其光明盛照福焰王子身。爾時福焰王子即自見身處彼蓮花。既住花中，合十指掌曲躬向吉利意如來、多陀阿伽度、阿羅呵、三藐三佛陀，口三唱言南無佛陀耶、南無佛陀耶。護國！爾時吉利意如來還攝光明，福焰王子即乘佛光至如來前，舉身投地如大樹倒，禮彼如來一千拜已。護國！爾時福焰王子以偈白世尊言：

「『我久得重病，　　今值大醫王，　　于苦厄難中，　　世尊濟拔我。　　愿尊為我說，　　云何住法中，　　當得大福利？　　唯愿尊顯說。　　世尊我于先，　　夜半諸天來，　　教我莫放逸。　　聞此天教已，　　恐

【現代漢語翻譯】現代漢語譯本：『如來正教微妙而令人喜愛。為何要因為貪愛，讓各種煩惱迷惑內心，讓各種惡念擾亂不清凈的心呢？內心常常放縱，常常與愚癡的人為伍；不善於思考，內心常常執著于煩惱和生死；喜歡結交惡友，常常與這些惡人在一起。這樣尚且不能成就世間的清凈善行，更何況能獲得阿耨多羅三藐三菩提（無上正等正覺）呢？我如今就要從這樓的東面跳下去，如果從門出去，恐怕會被眷屬阻礙。』

佛陀告訴護國：『當時福焰王子想要到吉利意如來（吉祥意如來）那裡去，就朝著那位如來的方向縱身跳下。又說道：『如果那位如來是一切知見者，也應該會注意到我。』護國！當時吉利意如來、阿羅呵（應供）、三藐三佛陀（正等正覺），就伸出右手放出大光明照耀福焰王子。在光明中出現一朵蓮花，大如車輪，有百千片花瓣。那蓮花放出百千光明，光明照耀著福焰王子的身體。當時福焰王子就看到自己身處那蓮花之中。當他安住于蓮花中時，合起十指，彎腰向吉利意如來、多陀阿伽度（如來）、阿羅呵（應供）、三藐三佛陀（正等正覺）行禮，口中三稱『南無佛陀耶（皈依佛陀）』、『南無佛陀耶（皈依佛陀）』。護國！當時吉利意如來收回光明，福焰王子就乘著佛光來到如來面前，全身投地，像大樹倒下一樣，向那位如來禮拜了一千次。護國！當時福焰王子用偈頌對世尊說：

『我久患重病，今遇大醫王，于苦厄難中，世尊救拔我。愿尊為我說，云何住法中，當得大福利？唯愿尊顯說。世尊我于先，夜半諸天來，教我莫放逸。聞此天教已，恐』

【English Translation】 English version: 'The Tathagata's true teaching is subtle and delightful. Why, because of attachment, allow various afflictions to confuse the mind, and various evil thoughts to disturb and defile it? The mind is often unrestrained, often associating with the foolish; not thinking wisely, the mind is often attached to afflictions and birth and death; enjoying the company of evil friends, often being with such evil people. In this way, one cannot even accomplish pure good deeds in the world, let alone attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)? I will now jump from the east side of this building; if I go out through the door, I fear my family will hinder me.'

The Buddha told Protector of the Country: 'At that time, Prince Flame of Fortune wanted to go to the Tathagata of Auspicious Intent (Kilikyayi Tathagata), so he jumped towards the direction of that Tathagata. He also said: 'If that Tathagata is all-knowing and all-seeing, he should also be mindful of me.' Protector of the Country! At that time, the Tathagata of Auspicious Intent, Arhat (worthy of offering), Samyak-sambuddha (perfectly enlightened one), extended his right hand and released great light, illuminating Prince Flame of Fortune. In the light, a lotus flower appeared, as large as a chariot wheel, with hundreds of thousands of petals. That lotus flower emitted hundreds of thousands of lights, which shone upon the body of Prince Flame of Fortune. At that time, Prince Flame of Fortune saw himself within that lotus flower. When he was dwelling in the flower, he joined his palms together, bowed to the Tathagata of Auspicious Intent, Tathagata (Thus Gone One), Arhat (worthy of offering), Samyak-sambuddha (perfectly enlightened one), and three times proclaimed 'Namo Buddhaya (I take refuge in the Buddha)', 'Namo Buddhaya (I take refuge in the Buddha)'. Protector of the Country! At that time, the Tathagata of Auspicious Intent withdrew his light, and Prince Flame of Fortune, riding on the Buddha's light, came before the Tathagata, threw himself to the ground like a falling tree, and bowed to that Tathagata a thousand times. Protector of the Country! At that time, Prince Flame of Fortune spoke to the World Honored One in verse:

'I have long suffered from a serious illness, Now I meet the great physician king, In the midst of suffering and hardship, The World Honored One has rescued me. I wish the Honored One would tell me, How to abide in the Dharma, How to obtain great blessings? I pray the Honored One will reveal it. World Honored One, before, In the middle of the night, the gods came, Teaching me not to be lax. Having heard this teaching from the gods, I fear'

怖來此處，　　今問大世尊，　　云何不放逸？　　我今失正道，　　愿為作商主；　　我今如生盲，　　愿為我作眼；　　我今臨險岸，　　愿尊救濟度。　　唯愿大慈悲，　　令我生正信，　　如病困篤者，　　愿尊速療治。　　我今如貧人，　　愿尊見攝受；　　我今被繫縛，　　愿尊能為解；　　我心大疑惑，　　愿決我癡網。　　示我修行處，　　云何得菩提？　　我今沒大水，　　愿示度濟我；　　我處大闇中，　　愿燃大法炬；　　我身有大瘡，　　愿治速令差；　　我身有毒箭，　　愿尊能為拔；　　常墮諸惡道，　　愿慈救濟我。　　諸有執著者，　　回邪住正道，　　我沒憂戚河，　　愿度至彼岸，　　得住八聖道。　　我壽命短促，　　求善多障礙，　　愿從今去後，　　得住真如命。　　我今身閑靜，　　已離於諸難，　　作福必獲報，　　愿為我決疑。　　世尊為我說，　　菩薩不放逸，　　而向無上道，　　未來證菩提，　　能解諸有縛。』」

爾時佛告護國菩薩言：「護國！爾時吉利意如來知福焰王子心已，為其廣說諸菩薩行。其福焰王子聞此法已，即得陀羅尼名曰解脫，亦得五神通。即時上升虛空，化作眾花以散佛上，如

【現代漢語翻譯】現代漢語譯本我懷著恐懼來到這裡，現在向偉大的世尊請教，如何才能不放逸？我如今迷失了正道，愿您成為我的嚮導；我如今如同盲人，愿您為我指明方向；我如今身處險境，愿您慈悲救度我。唯愿您大慈大悲，使我生起正信，如同身患重病的人，愿您迅速醫治我。我如今如同貧窮之人，愿您慈悲攝受我；我如今被束縛，愿您能為我解脫；我心中充滿疑惑，愿您破除我的愚癡之網。請指示我修行的方向，如何才能證得菩提（覺悟）？我如今沉沒在深淵中，愿您指示我如何渡過；我身處黑暗之中，愿您點燃大法炬；我身上有巨大的瘡疤，愿您醫治使我痊癒；我身中被毒箭所傷，愿您能為我拔除；我常常墮入惡道，愿您慈悲救度我。那些執著於事物的人，愿他們能從邪道轉回正道，我沉沒在憂愁的河流中，愿您能渡我到彼岸，使我安住於八聖道（八正道）。我的壽命短暫，求善業多有障礙，愿從今以後，我能安住于真如（實相）的生命。我如今身心安寧，已經遠離了各種災難，行善必能獲得善報，愿您為我解除疑惑。世尊為我開示，菩薩不放逸，才能走向無上道，未來證得菩提（覺悟），能解脫一切束縛。』

那時，佛陀告訴護國菩薩說：『護國！那時，吉利意如來（佛名）知道福焰王子（菩薩名）的心意后，為他廣泛地宣說了諸菩薩的修行。福焰王子聽聞此法后，立即獲得名為解脫的陀羅尼（總持），也獲得了五神通。他立即升入虛空，化作各種鮮花散在佛陀的身上，如同...

【English Translation】 English version I come here with fear, now I ask the great World Honored One, How can one not be negligent? I have now lost the right path, May you be my guide; I am now like a blind person, May you show me the way; I am now in a dangerous situation, May you have compassion and save me. May you have great compassion, Cause me to generate right faith, like a person suffering from a serious illness, May you quickly heal me. I am now like a poor person, May you compassionately accept me; I am now bound, May you be able to release me; my heart is full of doubts, May you break through my net of ignorance. Please show me the direction of practice, How can one attain Bodhi (enlightenment)? I am now sinking in a deep abyss, May you show me how to cross over; I am in the darkness, May you light the great Dharma torch; I have a huge sore on my body, May you heal me and make me well; I am wounded by a poisonous arrow, May you be able to pull it out for me; I often fall into evil paths, May you have compassion and save me. Those who are attached to things, May they turn from the wrong path to the right path, I am sinking in the river of sorrow, May you ferry me to the other shore, and let me abide in the Eightfold Noble Path. My life is short, and there are many obstacles to seeking good deeds, May from now on, I be able to abide in the life of Suchness (true reality). My body and mind are now at peace, and I have already escaped from all kinds of disasters, Doing good deeds will surely bring good rewards, may you resolve my doubts. The World Honored One explained to me, that a Bodhisattva is not negligent, In order to walk towards the unsurpassed path, and in the future attain Bodhi (enlightenment), And be able to liberate all bonds.』

At that time, the Buddha told the Protector of the Country Bodhisattva: 『Protector of the Country! At that time, the Tathagata (Buddha) of Auspicious Intention, knowing the mind of Prince Flame of Fortune (Bodhisattva), extensively explained the practices of all Bodhisattvas to him. After Prince Flame of Fortune heard this Dharma, he immediately obtained the Dharani (mantra) called Liberation, and also obtained the five supernormal powers. He immediately ascended into the void, transformed into various flowers and scattered them on the Buddha, like...

是重散。護國！爾時福焰王子從空下已，即以偈贊彼吉利意如來言：

「『敬禮金色尊，　　面凈如滿月，　　敬禮智無比，　　離垢三界尊。　　發凈光潤澤，　　頂高如須彌，　　觀者無厭足，　　眉間白毫相。　　清凈妙光明，　　目如青蓮花，　　微妙甚殊特，　　慈悲心哀愍，　　觀示諸世間。　　如來廣長舌，　　軟薄如赤銅，　　出能遍覆面，　　說法教道眾，　　敬禮微妙聲。　　齒白如珂雪，　　堅實如金剛，　　齊密具四十。　　熙怡微笑時，　　教化無量眾，　　敬禮美實言，　　尊色世無比。　　放光照諸剎，　　梵天及護世，　　彼光悉不現。　　鹿王纖𦟛膊，　　行步如象王，　　亦復如師子，　　安祥游步時，　　地動諸山震。　　世尊具身相，　　面板軟妙澤，　　身如紫金色，　　威光無與比，　　觀者無厭足。　　苦行無數劫，　　樂施無疲倦，　　慈心向眾生，　　故禮大悲父。　　尊常樂施戒，　　堅住忍精進，　　禪定及般若，　　總持智無比，　　是故我敬禮。　　世尊說法時，　　降伏諸外道，　　處眾如師子，　　醫王除三垢，　　聞者皆歡喜，　　是故我今禮。　　身口意清凈，　　三界無染著，　

【現代漢語翻譯】現代漢語譯本是重散（一種散花儀式）。護國！那時，福焰王子從空中下來后，立即用偈頌讚美那位吉利意如來（吉祥如意的如來）說：『敬禮金色尊（佛陀的尊稱），面容清凈如滿月，敬禮智慧無比的，遠離三界（欲界、色界、無色界）塵垢的尊者。頭髮清凈光澤，頭頂高聳如須彌山（佛教中的聖山），觀看的人不會感到厭倦，眉間有白毫相（佛的三十二相之一）。清凈微妙的光明，眼睛像青蓮花一樣美麗，微妙殊勝特別，慈悲心懷憐憫，觀察並教導世間眾生。如來（佛陀）的廣長舌，柔軟薄如赤銅，伸出能覆蓋整個面部，說法教導大眾，敬禮這微妙的聲音。牙齒潔白如珂雪（潔白的玉），堅實如金剛，整齊緊密共有四十顆。當他喜悅微笑時，教化無量眾生，敬禮這美好真實的言語，尊貴的容色世間無比。放出光明照耀各個佛剎（佛所教化的世界），梵天（色界天的最高天神）和護世神（守護世界的諸神），他們的光芒都無法顯現。像鹿王一樣纖細的肩膀，行走如象王般穩重，也像獅子一樣威猛，安詳地行走時，大地搖動，山巒震動。世尊（佛陀）具足身相（佛的三十二相），面板柔軟細滑，身體如紫金色，威光無比，觀看的人不會感到厭倦。苦行無數劫（極長的時間），樂於佈施從不疲倦，慈悲心向著眾生，所以禮敬這位大悲之父。尊者常常樂於佈施和持戒，堅定地安住于忍辱和精進，禪定和般若（智慧），總持（記憶和理解能力）和智慧無比，因此我敬禮您。世尊說法時，降伏各種外道（不信奉佛教的宗教），在眾人中如獅子般威猛，像醫王一樣去除眾生的貪嗔癡三垢，聽聞者都歡喜，因此我今天禮敬您。身口意清凈，對三界沒有染著，

【English Translation】 English version It is a scattering of flowers. Protector of the country! At that time, Prince Fortune Flame, having descended from the sky, immediately praised that Auspicious Intent Tathagata (the Thus Come One of auspicious intent) with a verse: 'Homage to the golden one, whose face is as pure as the full moon, Homage to the one whose wisdom is incomparable, the venerable one who is free from the defilements of the three realms (the desire realm, the form realm, and the formless realm). Whose hair is pure and lustrous, whose crown is as high as Mount Sumeru (the sacred mountain in Buddhism), Whom those who behold never tire of, who has a white hair mark between his eyebrows (one of the thirty-two marks of a Buddha). Whose pure and wondrous light, whose eyes are like blue lotus flowers, Who is subtle, extraordinary, and compassionate, with a heart of pity, Who observes and teaches all the worlds. The Tathagata's (Buddha's) broad and long tongue, Is soft and thin like red copper, and when extended can cover the entire face, Who teaches the Dharma to the masses, homage to that subtle voice. Whose teeth are as white as snow, as firm as diamonds, Aligned and close together, forty in number. When he smiles with joy, He teaches countless beings, homage to those beautiful and truthful words, Whose noble appearance is unparalleled in the world. He emits light that illuminates all Buddha-lands (worlds where Buddhas teach), The light of Brahma (the highest god in the form realm) and the world-protectors (gods who protect the world) cannot appear. Whose shoulders are as slender as a deer king's, whose gait is as steady as an elephant king's, And also as majestic as a lion, when he walks peacefully, The earth shakes and the mountains tremble. The World Honored One (Buddha) is endowed with bodily marks (the thirty-two marks of a Buddha), Whose skin is soft and smooth, whose body is like purple gold, Whose majestic light is incomparable, whom those who behold never tire of. Who practiced austerities for countless kalpas (extremely long periods of time), who is happy to give without fatigue, Whose compassionate heart is towards all beings, therefore I pay homage to this father of great compassion. The venerable one is always happy to give and uphold the precepts, firmly abiding in patience and diligence, In meditation and prajna (wisdom), in total retention (memory and understanding), and whose wisdom is incomparable, Therefore, I pay homage to you. When the World Honored One teaches the Dharma, He subdues all the heretics (religions that do not follow Buddhism), he is as majestic as a lion among the crowd, Like a king of medicine, he removes the three poisons of greed, anger, and ignorance from beings, and those who hear are all joyful, Therefore, I pay homage to you today. Whose body, speech, and mind are pure, Who has no attachment to the three realms,

如蓮花處水。　　尊聲如梵天，　　如迦陵伽音，　　度過三界岸，　　是故我敬禮。　　尊觀諸世間，　　如幻亦如夢，　　復如伎兒戲，　　說諸法無我。　　眾生及命者，　　亦如水中月，　　空寂無生處。　　如是知世已，　　為彼作方便，　　百千諸法門，　　慈悲攝教眾。　　眾生多諸患，　　諸毒常熾然，　　觀察熱惱已，　　猶如大醫王，　　常行於世間，　　拔濟無數眾，　　生老病死苦，　　愛離怨憎會，　　憂悲苦惱等。　　觀世苦惱已，　　慈悲能度脫，　　常行於世間。　　世界如車輪，　　天人或畜生，　　地獄餓鬼中，　　迷惑無導師。　　世尊為彼等，　　示現最勝導。　　過去有諸佛，　　法王離世間，　　亦說此聖道，　　如今世尊說。　　清凈無穢濁，　　勝於大梵天，　　亦勝揵闥婆，　　及與諸天女。　　如是等諸音，　　如來聲最勝，　　為世間解說，　　真實潤益忍。　　種種方便說，　　具足諸功德，　　百千那由數，　　諸眾生聞已，　　證三乘寂滅。　　若有供養彼，　　得勝上妙樂，　　無量天人等，　　當得正真道。　　或得於人王，　　大富長者等，　　或領一天下，　　二三四天下，

【現代漢語翻譯】現代漢語譯本如同蓮花生長在水中。您的聲音如同梵天（Brahma，印度教的創造之神）的聲音，如同迦陵頻伽（Kalavinka，一種美妙的鳥）的鳴叫。您已度過欲界、色界、無色界（三界）的彼岸，因此我向您敬禮。您觀察世間，如同幻象也如同夢境，又如同戲子的表演，您宣說諸法無我。眾生和生命，也如同水中的月亮，空寂而無生。像這樣瞭解世間之後，爲了他們，您施設方便，開啟百千法門，以慈悲攝受教化眾生。眾生有諸多苦患，各種煩惱如毒藥般熾盛燃燒，您觀察到這些熱惱之後，猶如偉大的醫王，常在世間行走。您救拔無數眾生，脫離生、老、病、死之苦，愛別離、怨憎會，以及憂愁、悲傷、苦惱等。您觀察到世間的苦惱之後，以慈悲之心能夠使眾生解脫，常在世間行走。世界如同車輪般運轉，天人、畜生、地獄、餓鬼，都在其中迷惑而沒有導師。世尊您為他們，示現最殊勝的引導。過去有諸佛，法王離開世間，也宣說這神聖的道路，如今世尊您也這樣宣說。您的聲音清凈無染，勝過大梵天，也勝過乾闥婆（Gandharva，天上的樂神），以及諸天女。像這樣的各種聲音中，如來的聲音最為殊勝，為世間解說真實、潤澤、忍辱的道理。您以種種方便說法，具足各種功德，百千那由他（Nayuta，極大的數字）的眾生聽聞之後，證得聲聞、緣覺、菩薩（三乘）的寂滅境界。如果有眾生供養您，將獲得殊勝美妙的快樂，無量的天人等，將獲得正真之道。或者獲得人王、大富長者等果報，或者統治一個天下，兩個、三個、四個天下。

【English Translation】 English version Like a lotus in the water. Your voice is like the voice of Brahma (the Hindu god of creation), like the sound of a Kalavinka (a mythical bird with a beautiful voice). You have crossed the shore of the three realms (desire realm, form realm, formless realm), therefore I pay homage to you. You observe the world as an illusion and as a dream, and like the performance of an actor, you proclaim that all dharmas are without self. Sentient beings and lives are also like the moon in the water, empty and without birth. Having understood the world in this way, for their sake, you provide expedient means, opening up hundreds and thousands of dharma gates, and with compassion, you gather and teach sentient beings. Sentient beings have many sufferings, various afflictions burn like poison, after observing these torments, you are like a great physician, constantly walking in the world. You rescue countless sentient beings from the suffering of birth, old age, sickness, and death, separation from loved ones, encounters with those they hate, and sorrow, grief, and distress. After observing the sufferings of the world, with compassion, you are able to liberate sentient beings, constantly walking in the world. The world turns like a wheel, gods, humans, animals, hell beings, and hungry ghosts are all confused within it without a guide. World Honored One, for them, you manifest the most excellent guidance. In the past, there were Buddhas, Dharma Kings who left the world, who also proclaimed this sacred path, and now the World Honored One, you also proclaim it. Your voice is pure and without defilement, surpassing even Brahma, surpassing the Gandharvas (celestial musicians), and the celestial maidens. Among such various sounds, the Tathagata's voice is the most excellent, explaining to the world the truth, nourishment, and patience. You teach with various expedient means, possessing all kinds of merits, after hundreds and thousands of Nayutas (a very large number) of sentient beings hear it, they attain the extinction of the three vehicles (Shravaka, Pratyekabuddha, Bodhisattva). If there are sentient beings who make offerings to you, they will obtain excellent and wonderful joy, countless gods and humans will obtain the true path. Or they will obtain the reward of being a human king, a wealthy elder, or ruling one world, two, three, or four worlds.

轉輪聖帝王，　　十善化眾生，　　七寶具足樂，　　皆由供養佛。　　或作釋梵王，　　四天大王處，　　兜率化樂天，　　他化須夜摩，　　斯由供養佛，　　來世作正覺。　　如是供養佛，　　或見或聞聲，　　無有空過者，　　除多眾生苦，　　得證甘露處，　　最妙無老病。　　世尊知正道，　　善說正道處，　　能斷諸惡道，　　令住無畏路。　　無垢大聖道，　　能為眾生依，　　若人求福德，　　須于佛邊種。　　以是因緣故，　　當得無盡藏，　　多數俱致劫，　　彼福不可盡，　　乃至未成佛，　　當得清凈剎，　　微妙如他化，　　得已大歡喜。　　彼妙剎土中，　　所有眾生輩，　　身口意清凈。　　如是等功德，　　斯由供養佛。　　若彼眾生輩，　　求天及涅槃，　　及以人中樂，　　福報等無量，　　斯皆不可盡。　　大名勝供養，　　復于百剎中，　　無量百千眾，　　當說大名稱。　　斯由嘆佛德，　　如來除熱惱，　　能令眾解脫，　　慈悲見歡喜。　　諸根寂清凈，　　人中最勝王，　　無量功德聚，　　是故我頂禮。　　我已得五通，　　虛空能飛上，　　聽尊妙音聲。　　未來若作佛，　　為眾宣微

【現代漢語翻譯】現代漢語譯本轉輪聖王（擁有統治世界的理想君主），以十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）教化眾生，擁有七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰）的快樂，這一切都源於供養佛陀。或者成為釋梵王（帝釋天和梵天），居住在四大天王之處，在兜率天（欲界第四天）享受化樂天（能隨意變化享受的快樂），或者在他化自在天（欲界第六天），這些都是因為供養佛陀，來世才能成就正覺（佛的覺悟）。如此供養佛陀，無論是見到佛陀還是聽到佛陀的聲音，都不會徒勞無功，能夠解除眾多眾生的痛苦，得以證悟甘露（不死）的境界，達到最美妙的無老無病的狀態。世尊（佛陀）知道正確的道路，善於宣說正確的道路，能夠斷除各種惡道（地獄、餓鬼、畜生），使眾生安住于無畏的道路。無垢的大聖之道，能夠成為眾生的依靠，如果有人尋求福德，必須在佛陀那裡種下善根。因為這個因緣，應當獲得無盡的寶藏，在無數俱致劫（極長的時間單位）中，這個福德都無法窮盡，乃至沒有成佛之前，都將獲得清凈的佛土，微妙如同他化自在天，得到之後會非常歡喜。在那美妙的佛土中，所有的眾生，身口意都清凈。像這樣的功德，都是因為供養佛陀。如果那些眾生，尋求天上的快樂以及涅槃（解脫），以及人間的快樂，福報等同於無量，這些都是不可窮盡的。偉大的殊勝供養，在百千佛土中，無數的眾生，都將宣說佛陀的偉大名聲。這是因為讚歎佛陀的功德，如來（佛陀）能夠消除熱惱，能夠使眾生解脫，以慈悲之心見到眾生歡喜。諸根（眼、耳、鼻、舌、身、意）寂靜清凈，是人中最殊勝的王者，擁有無量的功德聚集，因此我頂禮膜拜。我已經獲得了五神通（天眼通、天耳通、他心通、宿命通、神足通），能夠在虛空中飛翔，聽聞您（佛陀）的微妙音聲。未來如果我成佛，將為眾生宣說微妙的佛法。

【English Translation】 English version The Cakravartin king (the ideal monarch who rules the world), teaches sentient beings with the ten virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being ignorant), possesses the joy of the seven treasures (gold, silver, lapis lazuli, conch shell, agate, pearl, rose quartz), all of which come from making offerings to the Buddha. Or becoming Shakra (Indra) and Brahma, residing in the places of the Four Heavenly Kings, enjoying the pleasure of the Paranirmitavasavartin heaven (the sixth heaven of the desire realm) in the Tusita Heaven (the fourth heaven of the desire realm), these are all because of making offerings to the Buddha, and in the future, one will attain perfect enlightenment (Buddhahood). Thus, making offerings to the Buddha, whether seeing the Buddha or hearing the Buddha's voice, will not be in vain, and can relieve the suffering of many sentient beings, allowing one to realize the state of amrita (immortality), reaching the most wonderful state of no old age and no sickness. The World Honored One (Buddha) knows the correct path, and is good at explaining the correct path, able to cut off all evil paths (hell, hungry ghosts, animals), and enable sentient beings to dwell on the path of fearlessness. The immaculate great sage's path, can become the reliance of sentient beings, if someone seeks blessings, they must plant good roots at the Buddha's side. Because of this cause and condition, one should obtain inexhaustible treasures, in countless kotis of kalpas (extremely long units of time), this merit cannot be exhausted, until one becomes a Buddha, one will obtain a pure Buddha land, subtle like the Paranirmitavasavartin heaven, and after obtaining it, one will be very happy. In that wonderful Buddha land, all sentient beings, their body, speech, and mind are pure. Such merits, are all because of making offerings to the Buddha. If those sentient beings, seek heavenly joy and Nirvana (liberation), as well as human joy, the blessings are equal to immeasurable, and these are all inexhaustible. The great and supreme offering, in hundreds of thousands of Buddha lands, countless sentient beings, will proclaim the great name of the Buddha. This is because of praising the Buddha's virtues, the Tathagata (Buddha) can eliminate afflictions, able to liberate sentient beings, and with compassion, see sentient beings rejoice. The senses (eyes, ears, nose, tongue, body, mind) are tranquil and pure, the most supreme king among humans, possessing immeasurable merits gathered, therefore I bow down in reverence. I have already obtained the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet), and can fly in the sky, hearing your (Buddha's) wonderful voice. In the future, if I become a Buddha, I will proclaim the subtle Dharma for sentient beings.

妙，　　度脫無量眾。　　我贊功德聚，　　無垢清凈福，　　天人諸龍等，　　夜叉乾闥婆，　　雜類眾生輩，　　來世愿成佛。』」

爾時世尊說此偈已，復告護國菩薩言：「護國！爾時焰意大王過彼夜已，聞彼童子宮內哭聲，聞已馳向勝喜樂城。到已問諸綵女輩言：『汝等今者為何哭耶？』時彼諸女白大王言：『大王當知，福焰王子於今夜中忽然不見。』護國！爾時焰意王聞此語已，迷悶躄地如大樹倒，須臾乃起。大聲悲泣啼哭懊惱，巡繞彼城經百千匝。護國！爾時彼處護城天神告焰意王言：『大王當知，東方去此有佛世尊名曰成利慧。大王！王子今在彼處，頂禮承事供養彼佛世尊。』爾時焰意王聞天告已，即時與童子宮內諸綵女等，及王部從八萬四千俱致百千那由他眾，向于東方往詣成利慧如來、阿羅呵、三藐三佛陀所。到已頂禮佛足，卻住一面，以偈嘆佛：

「『敬禮功德智慧海，　　人中丈夫無等等，　　三界最勝無有比，　　天王修羅皆供養。　　眾中殊特最極尊，　　觀佛色相無厭足，　　三十二相莊嚴身，　　猶如須彌寶清凈。　　佛身微妙紫金色，　　見者無厭我頂禮，　　無量百千億數劫，　　如來苦行無厭倦。　　無量劫數供養佛，　　百千俱致不可數，　　

【現代漢語翻譯】現代漢語譯本『奇妙啊，能度脫無量的眾生。我讚歎功德的聚集，無垢清凈的福德，天人、諸龍等，夜叉（一種守護神）和乾闥婆（一種天上的樂神），以及各種各樣的眾生，愿他們來世都能成佛。』

那時，世尊說完這偈頌后，又告訴護國菩薩說：『護國！那時，焰意大王在那天晚上過後，聽到童子宮內傳來的哭聲，聽到后就奔向勝喜樂城。到達后，他問那些綵女們說：『你們現在為何哭泣呢？』當時，那些綵女告訴大王說：『大王應當知道，福焰王子在今天晚上忽然不見了。』護國！那時，焰意王聽到這話后，迷亂昏倒在地，像大樹倒下一樣，過了一會兒才醒來。他大聲悲傷地哭泣懊惱，在城裡巡繞了成百上千圈。護國！那時，那裡的護城天神告訴焰意王說：『大王應當知道，在東方離這裡有佛世尊，名叫成利慧（佛名）。大王！王子現在在那裡，頂禮承事供養那位佛世尊。』那時，焰意王聽到天神的告知后，立刻帶著童子宮內的綵女們，以及王室隨從八萬四千俱致百千那由他（俱致和那由他都是數量單位）的眾人，向東方前往成利慧如來（佛的稱號）、阿羅呵（應供）、三藐三佛陀（正等覺）所在的地方。到達后，他們頂禮佛足，退到一旁站立，用偈頌讚嘆佛：

『敬禮功德智慧的海洋，人中丈夫無與倫比，三界中最殊勝沒有可以相比的，天王和修羅（一種神）都供養您。在眾生中特別尊貴，觀看佛的色相沒有厭足，三十二種相好莊嚴的身體，猶如須彌山（佛教中的聖山）一樣寶貴清凈。佛身微妙呈現紫金色，見到的人沒有厭倦，我頂禮您，無量百千億劫的時間裡，如來苦行沒有厭倦。無量劫數供養佛，百千俱致不可計數，

【English Translation】 English version 'Wonderful, able to liberate immeasurable beings. I praise the accumulation of merits, the immaculate and pure blessings, Heavenly beings, dragons, Yakshas (a type of guardian spirit), and Gandharvas (a type of celestial musician), and all kinds of sentient beings, may they all attain Buddhahood in the next life.'

At that time, after the World Honored One spoke this verse, he further said to the Bodhisattva Protector of the Nation: 'Protector of the Nation! At that time, King Flame Intent, after that night had passed, heard the sound of crying from within the prince's palace. Upon hearing it, he rushed towards the City of Supreme Joy. Having arrived, he asked the palace women, 'Why are you all crying now?' At that time, those women told the king, 'Your Majesty should know that Prince Flame of Fortune has suddenly disappeared tonight.' Protector of the Nation! At that time, King Flame Intent, upon hearing these words, became confused and fell to the ground like a great tree collapsing. After a short while, he arose. He cried out loudly in grief and regret, circling the city hundreds and thousands of times. Protector of the Nation! At that time, the city guardian deity there told King Flame Intent, 'Your Majesty should know that to the east of here, there is a Buddha World Honored One named Accomplished Wisdom (Buddha's name). Your Majesty! The prince is now there, bowing in reverence and making offerings to that Buddha World Honored One.' At that time, King Flame Intent, upon hearing the deity's words, immediately led the palace women, along with eighty-four thousand kotis and hundreds of thousands of nayutas (both kotis and nayutas are units of quantity) of royal attendants, towards the east to where Accomplished Wisdom Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one) was. Having arrived, they bowed at the Buddha's feet, retreated to one side, and praised the Buddha with verses:

'I pay homage to the ocean of merit and wisdom, the unparalleled man among men, The most supreme in the three realms, without comparison, the heavenly kings and Asuras (a type of deity) all make offerings to you. Especially honored among all beings, gazing upon the Buddha's form without satiety, The body adorned with the thirty-two marks, as precious and pure as Mount Sumeru (a sacred mountain in Buddhism). The Buddha's body is subtle and of a purple-golden color, those who see it are never weary, I bow to you, For immeasurable hundreds of thousands of millions of kalpas (eons), the Tathagata's ascetic practices have never been weary. For immeasurable kalpas, making offerings to the Buddha, hundreds of thousands of kotis, countless,

往昔佈施難思議，　　是故身光甚嚴凈。　　佈施持戒禪定慧，　　忍辱精進善方便，　　世尊身色甚清凈，　　勝於日月摩尼光。　　釋梵光明隱不現，　　佛現妙色為世間，　　或現在於兜率天，　　或復示現欲下生，　　或現清凈白象身，　　夢中右脅入母胎，　　佛身現處如虛空，　　如影水月夢幻化，　　佛身應現亦如是。　　又復示現初生時，　　或行七步示丈夫，　　唱言天人我最上，　　我能救脫諸苦眾。　　于諸法中無疑惑，　　為眾示現始學書，　　成就禪定寂靜處。　　示現在於婇女中，　　舍于父母及妻子，　　眷屬宗親戀慕啼，　　舍家處林恒獨步，　　俱致數天恒圍繞，　　恒常讚歎不生厭，　　久已降伏四種魔，　　此剎示現始降伏，　　久已轉于無始輪，　　今以慈悲示初轉。　　觀於世間著常想，　　在眾唱言我涅槃，　　見諸世間樂生死，　　世尊為說寂滅處，　　福智方便無比喻，　　身放光明照多剎。　　諸方菩薩尋光來，　　頂禮世尊不思議，　　法王為說微妙法，　　心生歡喜證清凈。　　為眾現身同世間，　　佛身無來亦無去，　　如來住法如幻化，　　是故頂禮大丈夫。　　善哉世尊說妙道，　　為眾顯于菩提路

【現代漢語翻譯】現代漢語譯本過去無數次的佈施，使得佛陀的身體光芒無比清凈。佈施、持戒、禪定、智慧，忍辱、精進、善巧方便，世尊的身體顏色非常清凈，勝過日月和摩尼寶珠的光芒。釋提桓因（Śakra，天神之王）和梵天（Brahmā，創造之神）的光明都隱沒不見，佛陀顯現微妙的色彩照耀世間。有時顯現在兜率天（Tuṣita，欲界天之一），有時又示現將要降生人間。有時顯現清凈的白象身，在夢中從右脅進入母親的胎中。佛陀的身體顯現之處如同虛空，如同影子、水中的月亮、夢幻和變化，佛陀的應化身也是如此。又示現初生之時，有時行走七步，顯示大丈夫的形象，並唱言：『天上天下，唯我獨尊，』『我能救脫一切受苦的眾生。』對於一切法沒有疑惑，爲了眾生示現開始學習文字，成就禪定，處於寂靜之處。示現在宮女之中，捨棄父母和妻子，眷屬宗親戀戀不捨地哭泣，捨棄家庭，獨自在樹林中行走。無數的天人恒常圍繞著佛陀，恒常讚歎佛陀，從不厭倦。佛陀早已降伏了四種魔（煩惱魔、五蘊魔、死魔、天魔），在此剎土示現才開始降伏。佛陀早已轉動了無始以來的法輪，現在以慈悲示現初次轉法輪。觀察到世間眾生執著于常的觀念，在眾人中宣說自己將要涅槃。看到世間眾生樂於生死輪迴，世尊為他們宣說寂滅的境界。福德、智慧和方便都無比殊勝，身體放出光明照耀無數的剎土。各方的菩薩追尋光明而來，頂禮世尊，讚歎佛陀的不可思議。法王為他們宣說微妙的佛法，他們心生歡喜，證得清凈。爲了眾生，佛陀示現的身體與世間相同，佛陀的身體沒有來處，也沒有去處。如來安住於法，如同幻化一般，所以頂禮這位大丈夫。善哉！世尊宣說微妙的道法，為眾生顯示通往菩提的道路。

【English Translation】 English version In the past, countless acts of giving have made the Buddha's body light extremely pure. Giving, keeping precepts, meditation, wisdom, patience, diligence, and skillful means, The World Honored One's body color is very pure, surpassing the light of the sun, moon, and mani jewels. The light of Śakra (king of the gods) and Brahmā (creator god) is hidden and not visible; the Buddha manifests wonderful colors to illuminate the world. Sometimes appearing in the Tuṣita Heaven (one of the heavens in the desire realm), sometimes showing the intention to descend to be born in the human world. Sometimes manifesting a pure white elephant body, entering the mother's womb from the right side in a dream. The places where the Buddha's body appears are like empty space, like a shadow, the moon in water, a dream, and a transformation, The Buddha's manifested body is also like this. And also showing the time of his first birth, Sometimes walking seven steps, displaying the image of a great man, and proclaiming: 'Above and below the heavens, I alone am the most honored,' 'I can save all suffering beings.' Having no doubts about all dharmas, For the sake of sentient beings, showing the beginning of learning to write, achieving meditation, and being in a quiet place. Appearing among the palace women, abandoning parents and wife, Family members and relatives weep with longing, abandoning the family, walking alone in the forest. Countless devas constantly surround the Buddha, constantly praising the Buddha, never growing weary. The Buddha has long since subdued the four maras (the mara of afflictions, the mara of the five aggregates, the mara of death, and the mara of the heavens), and in this realm, it is shown that he is just beginning to subdue them. The Buddha has long since turned the wheel of dharma since beginningless time, and now, with compassion, he shows the first turning of the wheel of dharma. Observing that sentient beings in the world are attached to the idea of permanence, he proclaims among the assembly that he will enter nirvana. Seeing that sentient beings in the world are fond of the cycle of birth and death, the World Honored One explains to them the realm of cessation. Merit, wisdom, and skillful means are incomparably supreme, and his body emits light that illuminates countless realms. Bodhisattvas from all directions come seeking the light, bowing to the World Honored One, praising the Buddha's inconceivable nature. The Dharma King explains the subtle Dharma to them, and they rejoice in their hearts, attaining purity. For the sake of sentient beings, the Buddha manifests a body that is the same as the world; the Buddha's body has no coming and no going. The Tathagata abides in the Dharma, like an illusion, therefore, we bow to this great man. Excellent! The World Honored One explains the wonderful path, showing the path to Bodhi for all beings.

，　　為我顯示勝法門，　　是故我今證此法。　　如來為我所示現，　　我證皆為眾生說，　　佛智無惱三界尊，　　我今嘆佛證功德，　　愿共世間諸眾生，　　速證寂滅無上道。』」

爾時世尊說此偈已，復告護國菩薩言：「護國！爾時彼成利慧如來知焰意王深信心已，如應說法，令住不退轉地于阿耨多羅三藐三菩提中。護國！爾時彼福焰王子白成利慧如來言：『世尊！我今欲請如來及比丘僧入我城內，唯愿世尊慈愍聽許。』爾時成利慧如來憐愍王子故默然受請。護國！爾時福焰王子知佛許已，白其父母、告諸眷屬並婇女等言：『尊等當知，我今以勝喜樂城並莊嚴具悉以奉施彼如來及比丘僧，終無悔也。唯愿父母及諸眷屬生隨喜心。』爾時父母眷屬一時同聲唱言：『善哉善哉。我皆隨喜。』護國！爾時福焰王子即時更好莊嚴勝喜樂城，奉施如來。爾時王子為佛及僧日別辦具五百種味上妙飲食供佛及僧。復為比丘造僧伽藍，皆以七寶莊嚴其房，舍內敷置雜色種種繒褥數百千重。又為比丘僧日別造新凈衣，佈施眾僧隨意所樂。復更為造經行之處，皆以眾寶莊嚴其地，上覆寶網經行兩邊，種諸樹木花果種種諸花，謂憂缽花、波頭摩花、分陀利等，一切眾花無不具足。時彼王子如是供養佛及眾僧經三億俱

【現代漢語翻譯】現代漢語譯本『為我顯示殊勝的法門，因此我今天才證悟此法。如來為我所開示顯現的，我證悟后都將為眾生宣說。佛陀的智慧沒有煩惱，是三界至尊，我今天讚歎佛陀所證悟的功德。愿與世間一切眾生，都迅速證得寂滅無上的道。』

那時，世尊說完這偈頌后，又告訴護國菩薩說：『護國！當時，那位成利慧如來知道焰意王有深厚的信心后，就為他如理說法，使他安住于阿耨多羅三藐三菩提的不退轉地。護國！當時，那位福焰王子對成利慧如來說：『世尊！我現在想邀請如來和比丘僧進入我的城內，希望世尊慈悲允許。』當時，成利慧如來憐憫王子，所以默然接受邀請。護國！當時，福焰王子知道佛陀允許后，就告訴他的父母、眷屬以及宮女們說：『各位應當知道，我現在將勝喜樂城以及所有莊嚴的器具，全部奉獻給如來和比丘僧，絕無後悔。希望父母和各位眷屬都生起隨喜之心。』當時，父母和眷屬們同時說道：『太好了，太好了。我們都隨喜。』護國！當時，福焰王子立刻重新裝飾勝喜樂城，奉獻給如來。當時，王子每天為佛陀和僧眾準備五百種美味的飲食供養佛陀和僧眾。又為比丘們建造僧伽藍（寺院），所有的房間都用七寶裝飾，房間內鋪設各種顏色的絲綢褥子，有成百上千層。又每天為比丘僧眾製作新的乾淨衣服，佈施給僧眾，讓他們隨意取用。又為他們建造經行的地方，地面都用各種珍寶裝飾，上面覆蓋著寶網，經行道路兩旁種植各種樹木、花果，各種花卉，如憂缽花（青蓮花）、波頭摩花（紅蓮花）、分陀利花（白蓮花）等，一切花卉都應有盡有。當時，那位王子就這樣供養佛陀和僧眾，經過三億俱胝年。

【English Translation】 English version 'Show me the supreme Dharma gate, therefore I now realize this Dharma. What the Tathagata has revealed to me, I will proclaim to all beings after my realization. The Buddha's wisdom is without affliction, the honored one of the three realms, I now praise the merits the Buddha has realized. May I, together with all beings in the world, quickly realize the supreme path of Nirvana.'

Then, after the World Honored One spoke this verse, he again said to Bodhisattva Protector of the Country: 'Protector of the Country! At that time, that Tathagata Accomplished Wisdom, knowing that King Flame Intent had deep faith, preached the Dharma accordingly, causing him to abide in the non-retrogressive stage of Anuttara-samyak-sambodhi. Protector of the Country! At that time, that Prince Flame of Fortune said to Tathagata Accomplished Wisdom: 'World Honored One! I now wish to invite the Tathagata and the Bhikshu Sangha into my city, may the World Honored One compassionately grant permission.' At that time, Tathagata Accomplished Wisdom, out of compassion for the prince, silently accepted the invitation. Protector of the Country! At that time, Prince Flame of Fortune, knowing that the Buddha had granted permission, said to his parents, relatives, and palace women: 'You should know that I now offer the City of Supreme Joy and all its adornments to the Tathagata and the Bhikshu Sangha, without any regret. May my parents and all relatives generate joy in this offering.' At that time, the parents and relatives all said in unison: 'Excellent, excellent. We all rejoice.' Protector of the Country! At that time, Prince Flame of Fortune immediately re-adorned the City of Supreme Joy and offered it to the Tathagata. At that time, the prince prepared five hundred kinds of delicious food daily for the Buddha and the Sangha. He also built monasteries for the Bhikshus, all the rooms were adorned with seven treasures, and inside the rooms were laid hundreds and thousands of layers of various colored silk cushions. He also made new, clean clothes daily for the Bhikshu Sangha, giving them to the Sangha to use as they pleased. He also built places for walking meditation, the ground was adorned with various treasures, covered with jeweled nets, and on both sides of the walking path were planted various trees, flowers, and fruits, such as Utpala flowers (blue lotuses), Paduma flowers (red lotuses), Pundarika flowers (white lotuses), and all kinds of flowers were complete. At that time, that prince made such offerings to the Buddha and the Sangha for three hundred million kotis of years.

致歲，于其中間未曾睡眠不愛身命，唯念供養佛及眾僧。其間無貪慾心、無瞋害心，于王位處不生樂心，於一切處棄捨身命，況復余物。復于如來有所說法，皆悉受持終無忘失，乃至一句未曾重問如來。于其時間亦不洗浴，亦不以蘇油涂摩其身，亦不洗足亦不坐臥，唯除食時及大小便利，乃至終無疲倦之想。而彼如來涅槃時，自取赤真檀為積聚阇毗如來身。于阇毗如來身處，以種種上妙供具供養舍利。又于閻浮提內處處，以諸華鬘名香種種音樂，乃至幡蓋寶幢供養舍利。如是供養已，為其舍利復更別造九十九俱致寶塔。彼諸塔等七寶所成，復以雜寶真珠羅網以覆塔上。又為諸塔造七寶蓋，彼一一塔奉施五百寶蓋，又於一一塔所奉施音樂數百千種。于閻浮提內處處悉令種諸妙花樹，於一一塔所前然百千燈，一一燈器盛千斛油。又復更以一切諸香，涂香末香燒香及諸花鬘等，供養彼塔。爾時福焰王子如是供養經俱致歲已，於後出家。既出家已，唯畜三衣常行乞食，樂於頭陀恒坐不臥，于余時間未曾睡眠，亦不從人有所求索，施與一切心不望報，常為他人解說正法。如是經四俱致歲，乃至若有以一善言讚歎者心尚不受，何況受人利養之物。若聽法時無疲倦想，常有諸天承事供養。爾時彼國土內王與大臣夫人婇女，一切人民並

【現代漢語翻譯】現代漢語譯本：經過許多年，在這期間他從不睡覺，不愛惜自己的身體，只想著供養佛和僧眾。他心中沒有貪慾，沒有嗔恨，對於王位沒有絲毫的留戀，在任何情況下都願意捨棄自己的生命，更何況是其他的東西。對於如來說過的法，他都全部接受並牢記，從不遺忘，甚至連一句都沒有重複問過如來。在這期間，他也不洗澡，也不用酥油塗抹身體，也不洗腳，也不坐臥，除了吃飯和大小便的時候，甚至沒有感到絲毫的疲倦。當如來涅槃時，他親自取來赤真檀木堆積起來焚燒如來的遺體。在焚燒如來遺體的地方，用各種上等的供品供養舍利。又在閻浮提的各個地方，用各種花環、名香、各種音樂，乃至幡蓋、寶幢供養舍利。這樣供養之後，爲了舍利又另外建造了九十九俱胝寶塔。這些塔都是用七寶製成，又用雜寶和珍珠羅網覆蓋在塔上。又為這些塔建造了七寶蓋，每一座塔都奉獻了五百個寶蓋，每一座塔都奉獻了成百上千種音樂。在閻浮提的各個地方都種滿了各種美妙的花樹，在每一座塔前都點燃了成百上千盞燈，每一盞燈都盛滿了千斛的油。又用各種香，涂香、末香、燒香以及各種花環等，供養這些塔。當時，福焰王子這樣供養了俱胝年之後，後來出家了。出家之後，只穿三件袈裟，經常乞食，喜歡頭陀苦行，經常坐著不睡覺，在其他時間從不睡覺，也不向人索取任何東西，施捨給一切眾生，心中不求回報，經常為他人講解正法。這樣經過了四俱胝年，甚至如果有人用一句善言讚歎他，他都不接受，更何況是接受別人的供養。聽法的時候沒有疲倦的想法，經常有諸天侍奉供養。當時，那個國家的國王、大臣、夫人、宮女，以及所有的人民都現代漢語譯本：對福焰王子生起了敬仰之心。

【English Translation】 English version: For many years, during which he never slept, did not cherish his own life, but only thought of making offerings to the Buddha and the Sangha. He had no greed in his heart, no hatred, no attachment to the throne, and was willing to give up his life in any situation, let alone other things. He accepted and remembered all the Dharma spoken by the Tathagata, never forgetting it, and never even asked the Tathagata to repeat a single sentence. During this time, he did not bathe, nor did he anoint his body with ghee, nor did he wash his feet, nor did he sit or lie down, except when eating and relieving himself, and he did not even feel the slightest fatigue. When the Tathagata entered Nirvana, he personally took red sandalwood to pile up and cremate the Tathagata's body. At the place where the Tathagata's body was cremated, he made offerings of various supreme offerings to the relics. Also, in various places in Jambudvipa, he made offerings to the relics with various flower garlands, fragrant incense, various music, and even banners and jeweled canopies. After making these offerings, he built another ninety-nine kotis of jeweled stupas for the relics. These stupas were all made of seven treasures, and were covered with nets of mixed jewels and pearls. He also built seven-jeweled canopies for these stupas, and offered five hundred jeweled canopies to each stupa, and offered hundreds and thousands of kinds of music to each stupa. In various places in Jambudvipa, he planted all kinds of beautiful flowering trees, and lit hundreds and thousands of lamps in front of each stupa, each lamp filled with a thousand bushels of oil. He also made offerings to these stupas with various incenses, such as powdered incense, burning incense, and various flower garlands. At that time, Prince Fukuyam made such offerings for kotis of years, and later renounced the world. After renouncing the world, he only wore three robes, often begged for food, enjoyed the ascetic practices of the dhuta, often sat without sleeping, and never slept at other times, nor did he ask anything from anyone, giving to all beings without seeking reward, and often explained the true Dharma to others. After four kotis of years, even if someone praised him with a single kind word, he would not accept it, let alone accept offerings from others. He had no sense of fatigue when listening to the Dharma, and was often served and offered to by the devas. At that time, the king, ministers, wives, concubines, and all the people of that country all English version: developed a sense of reverence for Prince Fukuyam.

諸眷屬，悉皆隨從學彼王子出家修道。

「護國！爾時凈居諸天子等見是事已，作如是念：『今此國內一切人民並學王子出家，今此國內儘是三寶，我等今者應作檀越供養彼等，即是供養三寶利益世間。』彼如來涅槃后，正法住世經六萬四俱致歲，皆是福焰比丘之所住持。其福焰比丘從此已來常如是供養，如是次第供養九十四俱致諸佛，彼一一佛悉皆如上供養之行。護國！于汝意云何？其焰意王豈異人乎？莫作異見，則今無量壽如來是也。護國！于汝意云何？彼福焰王子豈異人乎？莫作異見，則我身是也。爾時其守護城天神者豈異人乎？則阿閦佛是也。」

爾時世尊復告護國菩薩言：「護國！是故若諸菩薩摩訶薩，若欲得阿耨多羅三藐三菩提者，應當學彼福焰王子深心至誠所修諸行，能捨一切憎愛心。是故我常勤修如是苦行故，得成於阿耨多羅三藐三菩提。然未來世有諸比丘，愛重名利貪著眷屬，于諸善法自然損減，常為我慢怨賊之所損害，甚可憐愍。以貪利故遠離正法，虛然出家污沙門行。但有口言我是菩薩，然其內心純行諂曲，身心昏濁沒煩惱泥，才有形相違于本道。舍已誓願，貪著衣服飲食、房舍臥具湯藥等事，心無慚愧，不避恥辱無有威儀。離佛境界，心恒貪著。護國！若有得聞如是法者，應當

【現代漢語翻譯】現代漢語譯本所有眷屬，都跟隨王子出家修行。

『護國！』當時，凈居天的諸位天子看到這件事後，這樣想：『現在這個國家的所有人民都跟隨王子出家，現在這個國家到處都是三寶（佛、法、僧），我們現在應該做施主供養他們，這也就是供養三寶，利益世間。』那位如來涅槃后，正法住世六萬四俱致年，都是福焰比丘所住持。這位福焰比丘從此以後常常這樣供養，這樣依次供養了九十四俱致諸佛，他們每一位佛都像上面那樣進行供養。『護國！』你認為怎麼樣？那位焰意王難道是別人嗎？不要有別的看法，他就是現在的無量壽如來。『護國！』你認為怎麼樣？那位福焰王子難道是別人嗎？不要有別的看法，他就是我。當時守護城池的天神難道是別人嗎？他就是阿閦佛。」

當時，世尊又告訴護國菩薩說：『護國！』因此，如果各位菩薩摩訶薩，想要得到阿耨多羅三藐三菩提（無上正等正覺），就應當學習那位福焰王子深心至誠所修的各種行為，能夠捨棄一切憎恨和愛戀的心。因此，我常常勤奮修行這樣的苦行，才得以成就阿耨多羅三藐三菩提。然而，未來世會有一些比丘，愛慕名利，貪戀眷屬，對於各種善法自然而然地減少，常常被我慢的怨賊所損害，真是可憐可悲。因為貪圖利益而遠離正法，虛假地出家，玷污了沙門（出家人）的修行。只是口頭上說自己是菩薩，然而內心卻完全是虛偽諂媚，身心昏沉，沉沒在煩惱的泥潭中，才有一點點外在的形象就違背了本來的道。捨棄了自己發過的誓願，貪戀衣服飲食、房舍臥具湯藥等事物，心中沒有慚愧，不避諱恥辱，沒有威儀。遠離佛的境界，心中總是貪戀。『護國！』如果有人聽到這樣的法，應當

【English Translation】 English version All their family members followed the prince to leave home and practice the Way.

『Guardian of the Nation!』 At that time, the gods of the Pure Abode, seeing this, thought: 『Now all the people in this country are following the prince to leave home. Now this country is full of the Three Jewels (Buddha, Dharma, Sangha). We should now become patrons and make offerings to them, which is to make offerings to the Three Jewels and benefit the world.』 After that Tathagata entered Nirvana, the Proper Dharma remained in the world for sixty-four kotis of years, all upheld by the Bhikshu named Flame of Fortune. From then on, this Bhikshu Flame of Fortune always made offerings in this way, and in this order, made offerings to ninety-four kotis of Buddhas. Each of these Buddhas received offerings in the same way as described above. 『Guardian of the Nation!』 What do you think? Is that King Flame of Mind someone else? Do not have a different view, he is the present Tathagata Amitayus (Infinite Life). 『Guardian of the Nation!』 What do you think? Is that Prince Flame of Fortune someone else? Do not have a different view, he is myself. Was the city-guarding deity at that time someone else? He is the Buddha Akshobhya (Immovable).』

At that time, the World Honored One again told the Bodhisattva Guardian of the Nation: 『Guardian of the Nation! Therefore, if any Bodhisattva Mahasattva wishes to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), they should learn from the profound and sincere practices of Prince Flame of Fortune, and be able to abandon all hatred and attachment. Therefore, I have always diligently practiced such ascetic practices, and thus attained Anuttara-samyak-sambodhi. However, in the future, there will be some Bhikshus who love fame and gain, are attached to their families, and naturally diminish in all good dharmas. They are often harmed by the enemy of arrogance, which is truly pitiful and lamentable. Because of greed for gain, they turn away from the Proper Dharma, falsely leave home, and defile the practice of a Shramana (monk). They only say with their mouths that they are Bodhisattvas, but their hearts are full of deceit and flattery. Their bodies and minds are dull and submerged in the mud of afflictions. They only have a little external appearance that goes against the original path. They abandon their vows and are attached to clothing, food, lodging, bedding, medicine, and other things. Their hearts have no shame, they do not avoid disgrace, and they have no dignified conduct. They are far from the realm of the Buddha, and their hearts are always greedy. 『Guardian of the Nation!』 If anyone hears such a Dharma, they should

覺知彼惡知識。惡知識者求名貪利，不應親近。」

爾時世尊欲重宣此義，以偈頌曰：

「多行於放逸，　　遠離十力處。　心常貪利養，　　及諸眷屬等，　棄捨佛菩提，　　千種諸功德。　詐聖求名利，　　惡性無慚恥，　奸諂無羞愧。　　彼專為利事，　入于佛法中，　　隨順諸煩惱，　速疾墮惡趣。　　口言我大德，　勝在阿蘭若，　　心恒念聚落。　彼等為貪故，　　心多諸覺觀，　彼人遠解脫，　　猶如天與地，　行者應遠離，　　如畏惡毒蛇。　彼不樂佛法，　　並諸功德僧，　棄捨離善道，　　常行於邪徑，　失於無量善，　　為諸有覆蔽。　聞我往昔行，　　真實誠心信，　應當學我行，　　多俱致劫數。　如是法難得，　　應發大忍心，　我有所說處，　　勤劬當奉行。　若當欲成佛，　　妙勝大乘中，　應念彼王行，　　諸功德無量。　思惟真實已，　　應住彼教中，　如是菩提道，　　當見如佛說。　深思諸功德，　　聖人種性處，　當應如教行。　　若舍如是教，　則失功德味，　　當生惡趣中，　愚癡無有別，　　生彼已當悔。　勸住山林者，　　慎莫自讚譽，　亦勿毀他行，　　寧常自呵責。　昔背億數佛，　　

【現代漢語翻譯】現代漢語譯本『要覺察那些惡知識（kalyāṇa-mitra，指不好的導師或朋友）。惡知識追求名聲和貪圖利益，不應該親近他們。』

那時，世尊爲了重申這個道理，用偈頌說道：

『他們大多放縱自己，遠離佛陀的十力（daśa-bala，佛陀的十種力量）。他們的心總是貪圖供養和眷屬等。他們拋棄了佛陀的菩提（bodhi，覺悟），以及千種功德。他們偽裝成聖人以求名利，本性邪惡，毫無羞恥之心。他們奸詐諂媚，不知羞愧。他們只專注于利益之事，進入佛法之中，卻順應各種煩惱，很快就會墮入惡道。他們口頭上說自己有大德，自詡勝過住在阿蘭若（araṇya，寂靜處）的人，心中卻總是想著聚落（grāma，村落）。他們因為貪婪的緣故，心中充滿各種思緒和妄念。這樣的人離解脫非常遙遠，就像天與地之間的距離一樣。修行者應該遠離他們，就像畏懼毒蛇一樣。他們不喜歡佛法，也不喜歡具有功德的僧團（saṃgha，佛教僧侶團體）。他們拋棄了通往善道的道路，常常行走在邪路上，失去了無量的善行，被各種障礙所矇蔽。聽到我過去所行的事蹟，如果能以真實誠心相信，就應當學習我的行為，經歷無數劫的時間。這樣的佛法難以獲得，應當發起大忍之心，我所說的地方，應當勤勉地奉行。如果想要成就佛果，在殊勝的大乘（mahāyāna，佛教的一個主要流派）中，就應當憶念那位國王的行為，他的功德無量。在真實地思考之後，應當安住於他的教導之中，這樣菩提之道，就能如佛所說的那樣顯現。深入思考各種功德，以及聖人所具有的種性，應當按照教導去修行。如果捨棄這樣的教導，就會失去功德的滋味，將會墮入惡道之中，愚癡而沒有分別，在那裡出生后將會後悔。勸勉住在山林中的人，要謹慎，不要自我讚美，也不要詆譭他人的修行，寧可常常自我呵責。過去曾背離了億萬諸佛，』

【English Translation】 English version 'Be aware of those evil 'kalyāṇa-mitra' (spiritual friends or mentors). Evil 'kalyāṇa-mitra' seek fame and are greedy for profit; one should not associate with them.'

Then, the World Honored One, wishing to reiterate this meaning, spoke in verses:

'They mostly indulge in laxity, far from the place of the ten powers (daśa-bala) of the Buddha. Their minds are always greedy for offerings and their families, etc. They abandon the 'bodhi' (enlightenment) of the Buddha, and the thousand kinds of merits. They pretend to be saints to seek fame and profit, their nature is evil, and they have no shame. They are deceitful and flattering, without any sense of shame. They are solely focused on matters of profit, Entering the Dharma, they follow all kinds of afflictions, And quickly fall into evil realms. They say with their mouths that they have great virtue, Claiming to be superior to those who live in 'araṇya' (secluded places), while their minds are always thinking of 'grāma' (villages). Because of their greed, their minds are full of various thoughts and delusions. Such people are very far from liberation, like the distance between heaven and earth. Practitioners should stay away from them, like fearing a poisonous snake. They do not like the Dharma, nor the 'saṃgha' (Buddhist monastic community) with merits. They abandon the path to goodness, and often walk on evil paths, Losing immeasurable good deeds, and are covered by various obstacles. Hearing about my past deeds, if one can believe with true sincerity, One should learn from my actions, through countless eons. Such Dharma is difficult to obtain, one should generate great patience, Where I have spoken, one should diligently practice. If one wishes to achieve Buddhahood, in the sublime 'mahāyāna' (Great Vehicle), One should remember the actions of that king, whose merits are immeasurable. After truly contemplating, one should abide in his teachings, Thus the path to 'bodhi' will appear as the Buddha has said. Deeply contemplate the various merits, and the nature of the saints, One should practice according to the teachings. If one abandons such teachings, One will lose the taste of merit, and will fall into evil realms, Foolish and without distinction, one will regret after being born there. Those who encourage living in the mountains, be cautious, do not praise yourselves, Nor criticize the practices of others, rather, constantly reproach yourselves. In the past, they have turned their backs on billions of Buddhas,'

斯由我慢心，　莫惜己身命，　　恩愛處悉舍。　如我說此經，　　法中生敬心，　若能如說行，　　菩提不為難。　此乘大仙說，　　聞已莫生疑，　是故佛法中，　　應住如聖教。　精勤捨身命，　　如我教莫違，　若不信此教，　　於後悔無益。」

爾時世尊說此偈已，復告護國菩薩言：「護國！若有菩薩常行五波羅蜜無有休息，若有菩薩於此經中能如法行能如教住，復自唱言：『我如教住、我如教行。』於前行五波羅蜜功德者，欲比此功德，百分不及一，百千分不及一，百千俱致分不及一，算數過算數分不及一，哥羅分不及一，譬喻分不及一，憂波尼沙陀分不及一。」

佛說此經時，三十那由他天及人阿修羅等，未曾發阿耨多羅三藐三菩提心者皆悉發心，得不退轉于阿耨多羅三藐三菩提。復有七千比丘，盡諸有漏心得解脫。

爾時長老護國菩薩白佛言：「世尊！此法本有何名？我等云何奉持？」作是請已，爾時佛告護國菩薩：「善男子！言此法本名『不空誓清凈行』，如是受持。亦名『善丈夫遊戲菩薩行決定毗尼』，如是受持。亦名『真實義具足』，如是受持。亦名『福焰菩薩大士往昔本行』，如是受持。」

佛說是法已，長老護國菩薩及諸天、人、阿修羅、乾闥婆

【現代漢語翻譯】現代漢語譯本這是因為我慢之心，不珍惜自己的生命，對恩愛之處全部捨棄。如果像我所說的那樣理解這部經，在佛法中生起恭敬之心，如果能夠按照所說的去做，成就菩提並不困難。這是大仙（佛陀）所說的教誨，聽聞之後不要產生懷疑，因此在佛法中，應當安住于聖人的教導。精勤地捨棄身命，不要違揹我的教導，如果不相信這些教誨，將來後悔也沒有用處。」

這時，世尊說完這些偈頌后，又告訴護國菩薩說：「護國！如果有菩薩經常修行五波羅蜜（佈施、持戒、忍辱、精進、禪定）而沒有休息，如果有菩薩在這部經中能夠如法修行，能夠按照教導安住，並且自己宣稱：『我按照教導安住，我按照教導修行。』那麼，與之前修行五波羅蜜的功德相比，後者的功德，百分之一都比不上，千分之一都比不上，百千俱胝分之一都比不上，算數所能計算的都比不上，哥羅分（古印度數量單位）比不上，譬喻所能比喻的都比不上，優波尼沙陀分（古印度數量單位）都比不上。」

佛陀宣說這部經時，有三十那由他（古印度數量單位）的天人、阿修羅等，以前沒有發過阿耨多羅三藐三菩提心（無上正等正覺之心）的，都發起了菩提心，並且在阿耨多羅三藐三菩提上得到不退轉。還有七千比丘，斷盡了所有煩惱，心得解脫。

這時，長老護國菩薩對佛說：「世尊！這部法本叫什麼名字？我們應當如何奉持？」這樣請問之後，佛告訴護國菩薩說：「善男子！這部法本名為『不空誓清凈行』，應當這樣受持。也名為『善丈夫遊戲菩薩行決定毗尼』，應當這樣受持。也名為『真實義具足』，應當這樣受持。也名為『福焰菩薩大士往昔本行』，應當這樣受持。」

佛陀說完這部法后，長老護國菩薩以及諸天、人、阿修羅、乾闥婆（天上的樂神）等，都非常歡喜，信受奉行。

【English Translation】 English version It is due to this arrogance that one does not cherish one's own life, and abandons all places of love and affection. If one understands this sutra as I have explained, and generates reverence in the Dharma, if one can practice as instructed, achieving Bodhi will not be difficult. This is the teaching of the Great Sage (Buddha), having heard it, do not harbor doubts. Therefore, in the Buddha's Dharma, one should abide by the teachings of the saints. Diligently relinquish life and limb, do not disobey my teachings. If one does not believe these teachings, there will be no benefit in future regret.」

At that time, after the World Honored One spoke these verses, he further said to Protector of the Nation Bodhisattva: 'Protector of the Nation! If there is a Bodhisattva who constantly practices the Five Paramitas (generosity, morality, patience, diligence, meditation) without rest, and if there is a Bodhisattva who can practice this sutra according to the Dharma, who can abide by the teachings, and who proclaims: 「I abide by the teachings, I practice according to the teachings,」 then, compared to the merit of the former practice of the Five Paramitas, the latter merit is not even one in a hundred, not even one in a thousand, not even one in a hundred thousand kotis, not even one in a number that can be calculated, not even one in a kola (ancient Indian unit of measurement), not even one in a metaphor, not even one in an upanishad (ancient Indian unit of measurement).'

When the Buddha was expounding this sutra, thirty nayutas (ancient Indian unit of measurement) of gods, humans, asuras, and others, who had not previously generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), all generated the Bodhi mind and attained non-retrogression in Anuttara-samyak-sambodhi. Furthermore, seven thousand bhikshus (monks) exhausted all outflows and attained liberation of mind.

At that time, the elder Protector of the Nation Bodhisattva said to the Buddha: 'World Honored One! What is the name of this Dharma teaching? How should we uphold it?' After making this request, the Buddha said to Protector of the Nation Bodhisattva: 'Good man! This Dharma teaching is named 「Unfailing Vow Pure Practice,」 thus should you uphold it. It is also named 「Good Man's Playful Bodhisattva Practice Definitive Vinaya,」 thus should you uphold it. It is also named 「Complete with True Meaning,」 thus should you uphold it. It is also named 「The Past Practice of the Fortunate Flame Bodhisattva Mahasattva,」 thus should you uphold it.'

After the Buddha finished speaking this Dharma, the elder Protector of the Nation Bodhisattva, as well as the gods, humans, asuras, gandharvas (celestial musicians), and others, were all very joyful, believed, and practiced accordingly.

等，聞佛所說，歡喜奉行。

大寶積經卷第八十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十二

曹魏三藏法師康僧鎧譯

郁伽長者會第十九

如是我聞：

一時佛在舍衛國祇陀林中給孤窮精舍，與大比丘僧千二百五十人俱，菩薩五千人，彌勒菩薩、文殊師利菩薩、斷正道菩薩、觀世音菩薩、得大勢菩薩、如是等而為上首。爾時世尊與于無量百千大眾恭敬圍繞而演說法。爾時郁伽長者與五百眷屬出舍衛大城，詣祇陀林給孤窮精舍。到已禮佛足，繞三匝已卻坐一面。爾時復有法施(丹本愛敬)長者、名稱長者、善與長者、耶奢達多長者、善財長者、愛行長者、給孤窮長者、龍德長者、實喜長者，是等各與五百長者，俱出舍衛大城詣祇陀林給孤窮精舍。到已禮佛足，繞三匝已卻坐一面。是等一切及與眷屬，皆向大乘厚種善根，決定至於無上正道。爾時郁伽長者知諸長者皆悉集已，承佛神力向佛合掌，白佛言：「世尊！欲有所問，愿垂聽許。」說是語已，世尊告曰：「長者！如來常聽恣汝所問。隨汝所疑，我隨汝問而當演說悅可汝心。」

時郁伽長者聞是語已，白佛言：「世尊！若善男子善女人發阿耨多羅三藐三菩提心，解向大乘、信于大乘、

【現代漢語翻譯】現代漢語譯本等候，聽聞佛陀所說，歡喜地奉行。

《大寶積經》卷第八十一大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第八十二

曹魏三藏法師康僧鎧譯

郁伽長者會第十九

如是我聞：

一時，佛陀在舍衛國祇陀林中的給孤獨園精舍，與一千二百五十位大比丘僧眾在一起，還有五千位菩薩，以彌勒菩薩（Maitreya Bodhisattva）、文殊師利菩薩（Manjusri Bodhisattva）、斷正道菩薩、觀世音菩薩（Avalokitesvara Bodhisattva）、得大勢菩薩（Mahasthamaprapta Bodhisattva）等為首。當時，世尊被無量百千的大眾恭敬圍繞，正在演說佛法。這時，郁伽長者（Ugra）與五百位眷屬從舍衛大城出發，前往祇陀林給孤獨園精舍。到達后，他們禮拜佛陀的雙足，繞佛三圈后，退坐在一旁。當時，又有法施長者、名稱長者、善與長者、耶奢達多長者、善財長者、愛行長者、給孤獨長者、龍德長者、實喜長者，這些人各自帶領五百位長者，一同從舍衛大城出發，前往祇陀林給孤獨園精舍。到達后，他們禮拜佛陀的雙足，繞佛三圈后，退坐在一旁。這些人以及他們的眷屬，都對大乘佛法懷有深厚的善根，決心要達到無上正道。這時，郁伽長者知道各位長者都已到齊，他憑藉佛陀的神力，向佛陀合掌，對佛陀說：『世尊！我有一些問題想要請教，希望您能允許。』說完這話，世尊告訴他說：『長者！如來總是允許你隨意發問。無論你有什麼疑惑，我都會根據你的問題來為你解說，讓你心滿意足。』

當時，郁伽長者聽了這話，對佛陀說：『世尊！如果善男子、善女人發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），理解並傾向於大乘佛法，信奉大乘佛法，

【English Translation】 English version And, having heard what the Buddha said, they joyfully practiced it.

The Mahāratnakūṭa Sūtra, Volume 81 Taisho Tripitaka Volume 11, No. 0310, The Mahāratnakūṭa Sūtra

The Mahāratnakūṭa Sūtra, Volume 82

Translated by Tripiṭaka Master Kang Seng-kai of the Cao Wei Dynasty

The Chapter on the Elder Ugra, the Nineteenth

Thus have I heard:

At one time, the Buddha was in the Jeta Grove of Śrāvastī, at the Anāthapiṇḍada Monastery, together with a great assembly of 1,250 monks, and 5,000 Bodhisattvas, with Maitreya Bodhisattva, Manjusri Bodhisattva, the Bodhisattva of Cutting the Right Path, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, and others as their leaders. At that time, the World Honored One was surrounded by an immeasurable multitude of hundreds of thousands, respectfully, and was expounding the Dharma. At that time, the elder Ugra, with 500 of his retinue, left the great city of Śrāvastī and went to the Jeta Grove, the Anāthapiṇḍada Monastery. Having arrived, they bowed at the Buddha's feet, circumambulated him three times, and then sat down to one side. At that time, there were also the elders Dharmadāna, Nāman, Subhadra, Yaśodatta, Sudhana, Priyacāra, Anāthapiṇḍada, Nāgadeva, and Satyaśrī, each with 500 elders, who also left the great city of Śrāvastī and went to the Jeta Grove, the Anāthapiṇḍada Monastery. Having arrived, they bowed at the Buddha's feet, circumambulated him three times, and then sat down to one side. All of these, along with their retinues, had planted deep roots of goodness towards the Mahayana, and were determined to reach the unsurpassed right path. At that time, the elder Ugra, knowing that all the elders had gathered, relying on the Buddha's divine power, joined his palms towards the Buddha and said to the Buddha: 'World Honored One! I have some questions to ask, I hope you will grant me permission.' Having said these words, the World Honored One said: 'Elder! The Tathagata always allows you to ask whatever you wish. Whatever doubts you have, I will explain them according to your questions, so that your heart may be satisfied.'

At that time, the elder Ugra, having heard these words, said to the Buddha: 'World Honored One! If a good man or good woman generates the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), understands and inclines towards the Mahayana, believes in the Mahayana,

欲集大乘、欲乘大乘、知于大乘，護諸眾生、安慰撫喻一切眾生、為欲安樂一切眾生，堅固莊嚴，我要當度于未度者、脫未脫者、無安慰者當安慰之、未涅槃者當令涅槃，荷擔一切作大橋船。聞無量佛智，欲修佛智，發大莊嚴，知生死中無量苦患，于無量阿僧祇劫心無憂惱，于無量劫流轉生死而心無倦。世尊！是中若有住菩薩乘善男子善女人！或有出家修集法行、或有在家修集法行。善哉世尊哀愍人、天、阿修羅。世尊守護大乘不斷三寶，為一切智久住世故。世尊！唯愿演說在家菩薩戒德行處。云何在家菩薩住在家地，如來所敕隨順修行而不損壞助菩提法，于現法中無纏覆業得增勝行？世尊！云何出家菩薩舍所珍愛而行出家？當教是等：云何行法？云何修善？出家菩薩云何可住？云何不住？」

如是請已，爾時世尊告郁伽長者：「善哉善哉！長者！如汝所問，是汝等所宜。長者諦聽，善思念之。今為汝說在家出家菩薩所住學得勝行。」

郁伽白言：「如是世尊！受教而聽。」

佛言：「長者！在家菩薩應歸依佛、歸依法、歸依僧，以此三寶功德迴向無上正真之道。長者！云何在家菩薩歸依于佛？我要得成於佛身三十二相以自莊嚴，持此善根集三十二丈夫相，為集此故勤行精進。長者！是名在家菩薩

【現代漢語翻譯】現代漢語譯本：想要聚集大乘的修行者，想要乘著大乘的教義，瞭解大乘的真諦，護持一切眾生，安慰和撫慰一切眾生，爲了安樂一切眾生，堅定莊嚴自己的修行。我應當度化那些尚未被度化的人，解脫那些尚未解脫的人，安慰那些沒有得到安慰的人，使那些尚未涅槃的人達到涅槃。我將承擔一切眾生的重擔，成為他們的大橋和船隻。我聽聞無量佛的智慧，想要修習佛的智慧，發起偉大的莊嚴誓願，瞭解生死輪迴中的無量苦難，在無量阿僧祇劫中內心沒有憂愁煩惱，在無量劫的生死流轉中內心沒有疲倦。世尊！這裡如果有安住于菩薩乘的善男子善女人，或者有出家修行佛法的，或者有在家修行佛法的。善哉，世尊，您慈悲憐憫人、天、阿修羅。世尊守護大乘，使三寶不至於斷絕，爲了使一切智慧長久住世。世尊！我希望您能演說在家菩薩的戒律和德行。在家菩薩如何安住在家的地位，遵循如來的教誨修行而不損壞助益菩提的法門，在現世中沒有纏縛的業障，從而獲得更加殊勝的修行？世尊！出家菩薩如何捨棄所珍愛之物而出家？應當教導他們：如何修行佛法？如何修習善行？出家菩薩如何安住？如何不住？」這樣請問之後，那時世尊告訴郁伽長者：『善哉善哉！長者！正如你所問的，這是你們應當瞭解的。長者仔細聽，好好思考。現在我為你們說在家和出家菩薩所安住的修行和獲得的殊勝功德。』郁伽回答說：『是的，世尊！我將接受教誨並認真聽聞。』佛說：『長者！在家菩薩應當歸依佛、歸依法、歸依僧，以這三寶的功德迴向無上正真之道。長者！在家菩薩如何歸依佛？我要成就佛的三十二相來莊嚴自身，持此善根來積聚三十二大丈夫相，爲了積聚這些相好，我將勤奮精進地修行。長者！這稱為在家菩薩的歸依佛。』

【English Translation】 English version: Those who wish to gather the Mahayana, who wish to ride the Mahayana, who understand the Mahayana, who protect all sentient beings, who comfort and console all sentient beings, who desire to bring happiness to all sentient beings, who are firm and dignified in their practice. I shall liberate those who have not yet been liberated, release those who have not yet been released, comfort those who have not been comforted, and lead those who have not yet attained Nirvana to Nirvana. I will bear the burden of all sentient beings, becoming their great bridge and boat. Having heard the immeasurable wisdom of the Buddhas, desiring to cultivate the wisdom of the Buddhas, I make great solemn vows, understanding the immeasurable suffering in the cycle of birth and death, without worry or distress in immeasurable asamkhya kalpas, and without weariness in the immeasurable kalpas of wandering in birth and death. World Honored One! If there are good men and good women who abide in the Bodhisattva vehicle, or those who have left home to cultivate the Dharma, or those who cultivate the Dharma at home. Excellent, World Honored One, you have compassion for humans, devas, and asuras. World Honored One, you protect the Mahayana, so that the Three Jewels will not be cut off, for the sake of the long-abiding of all wisdom in the world. World Honored One! I wish that you would explain the precepts and virtuous conduct of a Bodhisattva at home. How does a Bodhisattva at home abide in the position of a householder, follow the teachings of the Tathagata in practice without damaging the Dharma that aids Bodhi, without the entanglement of karma in this present life, and thus attain superior practice? World Honored One! How does a Bodhisattva who has left home abandon what they cherish and leave home? They should be taught: how to practice the Dharma? How to cultivate good deeds? How can a Bodhisattva who has left home abide? How can they not abide? Having made this request, at that time, the World Honored One said to the elder Ugra: 'Excellent, excellent! Elder! As you have asked, this is what you should understand. Elder, listen carefully and contemplate well. Now I will tell you about the practice and the superior merits attained by Bodhisattvas who are at home and those who have left home.' Ugra replied: 'Yes, World Honored One! I will receive your teachings and listen attentively.' The Buddha said: 'Elder! A Bodhisattva at home should take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, and dedicate the merits of these Three Jewels to the unsurpassed, true, and right path. Elder! How does a Bodhisattva at home take refuge in the Buddha? I will achieve the thirty-two marks of a Buddha to adorn myself, and with this good root, I will accumulate the thirty-two marks of a great man. To accumulate these marks, I will diligently practice. Elder! This is called a Bodhisattva at home taking refuge in the Buddha.'

歸依于佛。長者！云何在家菩薩歸依於法？長者！而是菩薩恭敬於法及說法者，為法欲法樂法、極樂助法住法持法護法、堅住於法、讚歎於法、住於法行、增法求法，以法為力，施法器仗，唯法為務。我成阿耨多羅三藐三菩提已，當以正法等施一切人、天、阿修羅。長者！是名在家菩薩歸依於法。長者！云何在家菩薩歸依于僧？長者！若是菩薩見須陀洹、斯陀含、阿那含、阿羅漢，及與凡夫若見聲聞乘，皆悉敬順速起承迎，好語善音右繞彼人。應當如是思念：『我等得無上正真道時，為成聲聞功德利故而演說法。』雖生恭敬心不住中。長者！是名在家菩薩歸依于僧。

「長者！在家菩薩成就四法，歸依于佛。何等四？不捨菩提心，不廢勸發菩提之心，不捨大悲，于余乘中終不生心。長者！是名在家菩薩成就四法歸依于佛。長者！在家菩薩成就四法，歸依於法。何等四？於法師人親近依附，聽聞法已善思念之，如所聞法為人演說，以此說法功德迴向無上正真之道。長者！是名在家菩薩成就四法歸依於法。長者！在家菩薩成就四法，歸依于僧。若有未定入聲聞乘勸令發於一切智心，若以財攝若以法攝，依于不退菩薩之僧、不依聲聞僧，求聲聞德心不住中。長者！是名在家菩薩成就四法歸依于僧。

「複次長者

【現代漢語翻譯】現代漢語譯本皈依于佛。長者！在家菩薩如何皈依於法？長者！這位菩薩恭敬佛法以及說法之人，爲了佛法而渴望佛法，喜愛佛法，極其歡喜地幫助佛法，安住于佛法，堅持佛法，守護佛法，堅定地安住于佛法，讚歎佛法，依佛法而行，增長佛法，尋求佛法，以佛法為力量，施予佛法的工具和依靠，唯以佛法為要務。我成就阿耨多羅三藐三菩提（無上正等正覺）后，應當以正法平等地施予一切人、天、阿修羅。長者！這稱為在家菩薩皈依於法。長者！在家菩薩如何皈依于僧？長者！這位菩薩如果見到須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果），以及凡夫，如果見到聲聞乘的修行者，都恭敬順從，迅速起身迎接，用好言善語，右繞他們。應當這樣思念：『我們證得無上正真之道時，爲了成就聲聞的功德利益而演說佛法。』雖然生起恭敬心，但不執著於此。長者！這稱為在家菩薩皈依于僧。長者！在家菩薩成就四種法，皈依于佛。是哪四種？不捨棄菩提心（覺悟之心），不放棄勸發菩提之心，不捨棄大悲心，對於其他乘（如聲聞乘、緣覺乘）終究不生起嚮往之心。長者！這稱為在家菩薩成就四法皈依于佛。長者！在家菩薩成就四種法，皈依於法。是哪四種？親近依附於法師，聽聞佛法后善加思念，如所聽聞的佛法為人演說，以此說法功德迴向無上正真之道。長者！這稱為在家菩薩成就四法皈依於法。長者！在家菩薩成就四種法，皈依于僧。如果有人尚未決定進入聲聞乘，就勸導他們發起一切智心（佛的智慧），或者用財物攝受，或者用佛法攝受，依止不退轉的菩薩僧，不依止聲聞僧，求聲聞功德的心不執著於此。長者！這稱為在家菩薩成就四法皈依于僧。複次長者

【English Translation】 English version Taking refuge in the Buddha. O householder! How does a lay bodhisattva take refuge in the Dharma? O householder! This bodhisattva respects the Dharma and those who preach it, desires the Dharma for the sake of the Dharma, delights in the Dharma, greatly rejoices in assisting the Dharma, abides in the Dharma, upholds the Dharma, protects the Dharma, firmly abides in the Dharma, praises the Dharma, practices according to the Dharma, increases the Dharma, seeks the Dharma, takes the Dharma as strength, provides the tools and support for the Dharma, and takes the Dharma as the sole duty. When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I shall equally bestow the true Dharma upon all humans, devas, and asuras. O householder! This is called a lay bodhisattva taking refuge in the Dharma. O householder! How does a lay bodhisattva take refuge in the Sangha? O householder! If this bodhisattva sees a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), or even ordinary people, if they see practitioners of the Sravaka vehicle, they all respectfully obey, quickly rise to greet them, use kind and gentle words, and circumambulate them to the right. They should think thus: 『When we attain the unsurpassed true path, we will expound the Dharma for the sake of accomplishing the merits and benefits of the Sravakas.』 Although they generate a respectful mind, they do not dwell on it. O householder! This is called a lay bodhisattva taking refuge in the Sangha. O householder! A lay bodhisattva who accomplishes four dharmas takes refuge in the Buddha. What are the four? Not abandoning the Bodhicitta (mind of enlightenment), not abandoning the encouragement to generate the Bodhicitta, not abandoning great compassion, and never generating a desire for other vehicles (such as the Sravaka or Pratyekabuddha vehicles). O householder! This is called a lay bodhisattva who accomplishes four dharmas taking refuge in the Buddha. O householder! A lay bodhisattva who accomplishes four dharmas takes refuge in the Dharma. What are the four? To be close to and rely on Dharma teachers, to contemplate well after hearing the Dharma, to expound the Dharma to others as they have heard it, and to dedicate the merit of this Dharma exposition to the unsurpassed true path. O householder! This is called a lay bodhisattva who accomplishes four dharmas taking refuge in the Dharma. O householder! A lay bodhisattva who accomplishes four dharmas takes refuge in the Sangha. If there are those who have not yet decided to enter the Sravaka vehicle, encourage them to generate the mind of all-knowing wisdom (Buddha's wisdom), either by material means or by Dharma means, rely on the Sangha of non-retreating bodhisattvas, not relying on the Sangha of Sravakas, and not dwelling on the mind that seeks the merits of Sravakas. O householder! This is called a lay bodhisattva who accomplishes four dharmas taking refuge in the Sangha. Furthermore, O householder

！在家菩薩見如來已修于唸佛，是名歸依佛。聞於法已修于念法，是名歸依法。見於如來聲聞僧已而不忘失菩提之心，是名歸依僧。複次長者！若菩薩愿常與佛俱而行於施，是名歸依佛。守護正法而行於施，是名歸依法。以此佈施迴向無上道，是名歸依僧。

「複次長者！在家菩薩作善丈夫業、不作不善丈夫之業。長者！云何名為善丈夫業、非是不善丈夫之業？長者！是在家菩薩如法集聚錢財封邑，非不如法。平直正求非粗惡求不逼切他。如法得封起無常想，不生慳想喜舍無吝。給事父母妻子奴婢諸作使者，以如法財而給施之，所謂親友眷屬知識，然後施法。複次長者！在家菩薩荷負重擔發大精進，所謂一切諸眾生等五陰重擔，舍于聲聞緣覺之擔，教化眾生而無疲倦。自捨己樂為眾生故，利衰譭譽稱譏苦樂而不傾動，超過世法。財富無量而無憍逸，失利名稱無有憂戚，善觀業行守護正行，見毀禁者而不生瞋，諸有所趣善住所覺，除去輕躁滿足智慧，助成他務捨己所作，無所希望有所為作，而不中舍知恩念恩。善為所作施貧封祿，有勢力者折大憍慢，于無勢力而慰喻之。除他憂箭忍下劣者，除舍憍慢及增上慢，恭敬尊重親近多聞咨問明慧。所見正直、所行無為，無有幻惑。于諸眾生無有作愛，修善無足多聞無厭，

【現代漢語翻譯】現代漢語譯本：在家菩薩見到如來（佛的稱號）后修習唸佛，這稱為歸依佛。聽聞佛法后修習念法，這稱為歸依法。見到如來的聲聞僧（聽聞佛陀教誨的出家弟子）后不忘失菩提之心（覺悟之心），這稱為歸依僧。再者，長者！如果菩薩發願常與佛同在並修行佈施，這稱為歸依佛。守護正法並修行佈施，這稱為歸依法。以這種佈施迴向無上道（最高的覺悟之道），這稱為歸依僧。再者，長者！在家菩薩行善丈夫之業，不行不善丈夫之業。長者！什麼稱為善丈夫之業，而非不善丈夫之業呢？長者！是在家菩薩如法地積聚錢財和封邑，而不是不如法地積聚。以正直的方式求取，而不是以粗暴的方式求取，不逼迫他人。如法獲得封邑后，生起無常的想法，不生慳吝的想法，喜歡佈施而不吝嗇。供養父母、妻子、奴婢以及所有使者，用如法的錢財來佈施，包括親友、眷屬和認識的人，然後施予佛法。再者，長者！在家菩薩承擔重擔，發起大精進，這個重擔是指一切眾生的五陰（色、受、想、行、識）重擔，捨棄聲聞（聽聞佛陀教誨的弟子）和緣覺（獨自覺悟者）的負擔，教化眾生而不感到疲倦。爲了眾生而捨棄自己的快樂，對於利益、衰敗、譭謗、讚譽、稱讚、譏諷、痛苦和快樂都不動搖，超越世俗的法則。擁有無量的財富而不驕傲放縱，失去利益和名聲也不憂愁悲傷，善於觀察業行，守護正行，見到毀犯戒律的人也不生嗔恨，所去之處都能善於安住和覺察，去除輕浮急躁，圓滿智慧，幫助他人成就事業，捨棄自己的事情，不抱希望地有所作為，而不中途放棄，知恩圖報。善於處理事務，施捨給貧窮的人，給予他們俸祿，對於有權勢的人，折服他們的驕慢，對於沒有權勢的人，安慰他們。消除他人的憂愁，忍受不如自己的人，去除驕慢和增上慢，恭敬尊重親近博學多聞的人，請教明智的人。所見所行都正直無為，沒有虛幻迷惑。對於一切眾生沒有**，修習善行永不滿足，聽聞佛法永不厭倦。

【English Translation】 English version: A lay Bodhisattva, having seen the Tathagata (an epithet of the Buddha), practices mindfulness of the Buddha, this is called taking refuge in the Buddha. Having heard the Dharma, they practice mindfulness of the Dharma, this is called taking refuge in the Dharma. Having seen the Shravaka Sangha (monastic disciples who have heard the Buddha's teachings) of the Tathagata, they do not forget the Bodhi mind (the mind of enlightenment), this is called taking refuge in the Sangha. Furthermore, O Elder! If a Bodhisattva vows to always be with the Buddha and practices giving, this is called taking refuge in the Buddha. Protecting the true Dharma and practicing giving, this is called taking refuge in the Dharma. Dedicating this giving towards the unsurpassed path (the path to ultimate enlightenment), this is called taking refuge in the Sangha. Furthermore, O Elder! A lay Bodhisattva engages in the deeds of a virtuous man, and does not engage in the deeds of an unvirtuous man. O Elder! What is called the deeds of a virtuous man, and not the deeds of an unvirtuous man? O Elder! It is that a lay Bodhisattva accumulates wealth and estates lawfully, and not unlawfully. They seek it honestly, not violently, and do not oppress others. Having lawfully obtained estates, they give rise to the thought of impermanence, do not give rise to the thought of stinginess, and are happy to give without being miserly. They provide for their parents, wife, servants, and all those who work for them, giving with lawful wealth, including relatives, family members, and acquaintances, and then they give the Dharma. Furthermore, O Elder! A lay Bodhisattva bears heavy burdens and generates great diligence, this burden refers to the burden of the five skandhas (form, feeling, perception, mental formations, and consciousness) of all sentient beings, abandoning the burden of the Shravakas (disciples who have heard the Buddha's teachings) and Pratyekabuddhas (those who achieve enlightenment on their own), teaching sentient beings without feeling weary. For the sake of sentient beings, they abandon their own happiness, and are not moved by gain, loss, defamation, praise, commendation, ridicule, suffering, and happiness, transcending worldly laws. They possess immeasurable wealth without being arrogant, and are not saddened by the loss of gain and reputation, they are skilled in observing karmic actions, protecting right conduct, and do not give rise to anger when seeing those who violate precepts, they are able to dwell and be aware in all places they go, removing frivolity and impatience, perfecting wisdom, helping others to accomplish their tasks, abandoning their own affairs, acting without hope, and not abandoning their efforts halfway, knowing and remembering kindness. They are skilled in handling affairs, giving to the poor, providing them with salaries, for those with power, they subdue their arrogance, and for those without power, they comfort them. They remove the sorrows of others, endure those who are inferior to them, remove arrogance and conceit, respectfully honor and draw near to those who are learned and wise, and consult with the intelligent. Their views and actions are upright and non-active, without illusion or delusion. They have no ** towards all sentient beings, they practice good deeds without satisfaction, and never tire of hearing the Dharma.

所作堅固與賢聖同。于非聖者生大悲心，親友堅固怨親同等，等心眾生。於一切法無有吝惜，如聞開示思所聞義。于諸欲樂生無常想，不貪愛身觀命如露，觀于財物如幻云想，于男女所如閉獄想，于眷屬所生於苦想，于在田宅生死屍想，于所求財毀善根想，于其家中生系閉想，于親族所生獄卒想，于夜于晝生無異想，于不堅身生堅施想，于不堅命生堅命想，于不堅財生堅施想。彼云何名于不堅身生堅施想？他有所作悉皆為之作務使命，名不堅身生堅施想。不失本善增現善根，是不堅命生堅施想。降伏慳吝而行佈施，是不堅財生堅施想。長者！是名在家菩薩如是修集善丈夫行，于諸如來無一切過，名相應語、名為法語，無有異想向無上道。

「複次長者！在家菩薩應受善戒，所謂五戒。彼樂不殺，放舍刀杖，羞愧堅誓不殺一切諸眾生等。不惱一切，等心眾生常行慈心。彼應不盜，自財知足，於他財物不生希望，除舍于貪不起愚癡，於他封祿不生貪著，乃至草葉不與不取。離彼邪淫，自足妻色不希他妻，不以染心視他女色，其心厭患一向苦惱心常背舍。若於自妻生欲覺想，應生不凈驚怖之想，是結使力是故為欲，非我所為。常生無常想、苦、無我想、不凈之想。彼人應作如是思念：『我當乃至不生慾念，況二和合體

【現代漢語翻譯】現代漢語譯本：所作所為堅固如同賢聖一般。對於不是聖者的人，生起大悲心，對待親友如同對待怨敵一樣平等，以平等心對待眾生。對於一切法沒有吝惜，如同聽聞開示一樣思考所聽聞的意義。對於各種慾望享樂，生起無常的想法，不貪愛身體，看待生命如同露水一般，看待財物如同虛幻的雲彩，看待男女如同封閉的監獄，看待眷屬如同痛苦的根源，看待田宅如同生死屍體，看待所求的財富如同毀壞善根，看待家庭如同被束縛的地方，看待親族如同獄卒，看待夜晚和白天沒有差別，對於不堅固的身體生起堅固的佈施想法，對於不堅固的生命生起堅固的生命想法，對於不堅固的財富生起堅固的佈施想法。他如何稱作對於不堅固的身體生起堅固的佈施想法呢？他所做的一切都為他人服務，稱作對於不堅固的身體生起堅固的佈施想法。不失去原本的善，增長現在的善根，這是不堅固的生命生起堅固的佈施想法。降伏慳吝而行佈施，這是不堅固的財富生起堅固的佈施想法。長者！這稱為在家菩薩如此修集善丈夫的行為，對於諸如來沒有一切過失，稱為相應的語言、稱為佛法，沒有其他想法，趨向無上道。複次，長者！在家菩薩應當受持善戒，也就是五戒。他們樂於不殺生，放下刀杖，羞愧地堅決發誓不殺害一切眾生。不惱害一切眾生，以平等心對待眾生，常常行慈心。他們應當不偷盜，對自己的財產感到滿足，對於他人的財物不生起希望，去除貪婪，不起愚癡，對於他人的俸祿不生起貪戀，甚至連草葉不給也不拿。遠離邪淫，對自己的妻子感到滿足，不貪圖他人的妻子，不以染污的心看待其他女人的美色，內心厭惡，一心苦惱，內心常常背離。如果對自己的妻子生起慾望的想法，應當生起不凈、驚恐的想法，這是煩惱的力量，所以才會有慾望，不是我所為。常常生起無常、苦、無我、不凈的想法。這個人應當這樣思考：『我應當乃至不生起慾望的念頭，何況是男女二者身體的結合呢？』

【English Translation】 English version: What they do is as firm as the virtuous and the holy. Towards those who are not holy, they generate great compassion, treating friends and enemies equally, and regarding all beings with equanimity. They are not stingy with any Dharma, and contemplate the meaning of what they have heard, just as they have heard the teachings. Towards all sensual pleasures, they generate the thought of impermanence, not craving the body, viewing life as dew, viewing wealth as illusory clouds, viewing men and women as closed prisons, viewing family as a source of suffering, viewing fields and houses as dead corpses, viewing the pursuit of wealth as destroying good roots, viewing their home as a place of confinement, viewing relatives as prison guards, viewing night and day as no different, generating the thought of firm giving towards the impermanent body, generating the thought of firm life towards the impermanent life, and generating the thought of firm giving towards the impermanent wealth. How is it called generating the thought of firm giving towards the impermanent body? All that he does is to serve others, this is called generating the thought of firm giving towards the impermanent body. Not losing the original good and increasing the present good roots, this is generating the thought of firm life towards the impermanent life. Subduing stinginess and practicing giving, this is generating the thought of firm giving towards the impermanent wealth. Elder! This is called a lay Bodhisattva cultivating the conduct of a good man, having no faults towards all Tathagatas, called corresponding speech, called Dharma, having no other thoughts, and heading towards the unsurpassed path. Furthermore, Elder! A lay Bodhisattva should receive good precepts, namely the five precepts. They delight in not killing, laying down swords and staffs, and with shame, firmly vow not to kill all living beings. They do not harm any beings, treat all beings with equanimity, and constantly practice loving-kindness. They should not steal, be content with their own wealth, not generate hope for the wealth of others, eliminate greed, not generate ignorance, not be greedy for the emoluments of others, and not take even a blade of grass without being given. They abstain from sexual misconduct, are content with their own wives, do not desire the wives of others, do not look at the beauty of other women with defiled minds, their hearts are disgusted, single-mindedly distressed, and their minds constantly turn away. If they generate thoughts of desire for their own wives, they should generate thoughts of impurity and fear, this is the power of afflictions, therefore there is desire, it is not what I am. They constantly generate thoughts of impermanence, suffering, no-self, and impurity. This person should think like this: 『I should not even generate thoughts of desire, let alone the union of the bodies of a man and a woman.』

相摩觸。』應離妄語，諦語、實語，如說如作不誑於他。善心成就先思而行，隨所見聞如實而說。守護於法，寧捨身命終不妄語。彼應離酒，不醉不亂、不妄所說、不自輕躁亦不嘲嘩、不相牽掣，應住正念然後知之。若心欲舍一切財賄，須食與食、須飲施飲。若施他時應生是念：『念是檀波羅蜜時，隨彼所欲我當給施。又我當使求者滿足。若施彼酒當攝是人，得於正念令無狂惑。何以故？悉滿他欲是檀波羅蜜。』長者！是故菩薩以酒施人，于佛無過。長者！若在家菩薩以此受持五戒功德，迴向阿耨多羅三藐三菩提，善護五戒。又復應當離於兩舌，若有諍訟應當和合。離於惡言，出愛軟語，先語問訊不毀辱他。利益他語、法語、時語、實語、舍語、調伏語、不戲笑語，如說如作不生貪癡，常安一切心不毀壞，常修忍力以自莊嚴。常應正見，離諸邪見，不禮余天今當供佛。

「複次長者！在家菩薩若在村落、城邑郡縣、人眾中住，隨所住處為眾說法，不信眾生勸導令信，不孝眾生不識父母沙門婆羅門、不識長幼不順教誨無所畏避，勸令孝順。若少聞者勸令多聞，慳者勸施，毀禁勸戒，瞋者勸忍，懈怠勸進，亂念勸定，無慧勸慧，貧者給財，病者施藥，無護作護、無歸作歸、無依作依。彼人應隨如是諸處念行是法，不

【現代漢語翻譯】現代漢語譯本『相摩觸。』應遠離妄語，說真話、實話，說到做到，不欺騙他人。以善心成就，先思考而後行動，根據所見所聞如實陳述。守護佛法，寧可捨棄生命也絕不說謊。他應當戒酒，不醉酒不昏亂，不說胡話，不輕浮躁動也不嘲笑喧譁，不互相牽扯，應當保持正念然後才有所知。如果內心想要捨棄一切財物，需要食物就給予食物，需要飲品就施捨飲品。如果施捨給他人時，應當生起這樣的念頭：『當行佈施波羅蜜時，隨他所求我都應當給予。而且我應當使求施者滿足。如果施捨酒給他們，應當攝受這些人，使他們得到正念，不至於狂亂迷惑。為什麼呢？完全滿足他人的願望就是佈施波羅蜜。』長者！因此，菩薩以酒施捨給他人，對於佛陀來說並沒有過錯。長者！如果在家菩薩以此受持五戒的功德，迴向于阿耨多羅三藐三菩提（無上正等正覺），就能夠很好地守護五戒。又應當遠離兩舌，如果有爭訟應當調解和好。遠離惡語，說愛語、柔和語，先問候不詆譭他人。說利益他人的話、佛法的話、適時的話、真實的話、捨棄的話、調伏的話、不戲謔的話，說到做到，不生貪婪和愚癡，常安住一切心不毀壞，常修忍辱的力量來莊嚴自己。應當常持正見，遠離各種邪見，不禮拜其他天神，現在應當供養佛陀。『再次，長者！在家菩薩如果住在村落、城鎮、郡縣、人群中，無論住在哪裡都為眾人說法，勸導不信的眾生使其生信，勸導不孝順的眾生使其認識父母、沙門（出家修行者）婆羅門（祭司），認識長幼尊卑，順從教誨，不畏懼，勸導他們孝順。勸導少聞者使其多聞，勸導慳吝者使其佈施，勸導毀犯戒律者使其持戒，勸導嗔怒者使其忍辱，勸導懈怠者使其精進，勸導散亂者使其入定，勸導無慧者使其生慧，給貧窮者財物，給病人醫藥，為無護者作保護，為無歸者作歸宿，為無依者作依靠。那個人應當隨順這些地方，唸誦修行這些佛法，不

【English Translation】 English version 'Mutual touching.' One should abstain from false speech, speak truthfully, speak factually, do what one says, and not deceive others. With a good heart, one should think before acting, and speak truthfully according to what one has seen and heard. One should protect the Dharma, and would rather give up one's life than tell a lie. One should abstain from alcohol, not get drunk or confused, not speak nonsense, not be frivolous or agitated, nor mock or make noise, not pull or push others, and should maintain right mindfulness before knowing things. If one wishes to give up all possessions, one should give food to those who need food, and drink to those who need drink. When giving to others, one should have this thought: 'When practicing the perfection of giving (Dāna pāramitā), I should give whatever they desire. Moreover, I should satisfy those who seek.' If one gives alcohol to them, one should guide these people, enabling them to attain right mindfulness and not be confused or deluded. Why? Because completely fulfilling the desires of others is the perfection of giving.' Elder! Therefore, when a Bodhisattva gives alcohol to others, there is no fault in the eyes of the Buddha. Elder! If a lay Bodhisattva upholds the merit of these five precepts and dedicates it to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they will be able to protect the five precepts well. Furthermore, one should abstain from divisive speech, and if there are disputes, one should reconcile them. One should abstain from harsh speech, speak loving and gentle words, greet others first and not insult them. Speak words that benefit others, words of the Dharma, words that are timely, words that are truthful, words of renunciation, words of taming, and words that are not frivolous. One should do what one says, not give rise to greed or ignorance, always keep the mind at peace and not destroy it, and always cultivate the power of patience to adorn oneself. One should always maintain right view, abstain from all wrong views, not worship other gods, and now should make offerings to the Buddha. 'Furthermore, Elder! If a lay Bodhisattva lives in villages, towns, counties, or among crowds, wherever they live, they should preach the Dharma to the people, guiding those who do not believe to have faith, guiding those who are not filial to recognize their parents, the Shramanas (monastics) and Brahmins (priests), to recognize the elders and juniors, to obey the teachings, and not to be fearless, and to guide them to be filial. Guide those who have heard little to hear more, guide the stingy to give, guide those who break the precepts to keep them, guide the angry to be patient, guide the lazy to be diligent, guide the scattered to be concentrated, guide the unwise to gain wisdom, give wealth to the poor, give medicine to the sick, be a protector for those who have no protection, be a refuge for those who have no refuge, and be a support for those who have no support. That person should follow these places, recite and practice these Dharmas, and not

令一人墮于惡道。長者，如是菩薩一一勸導，乃至第七，欲令眾生住于德行。隨如是處不能令住，而是菩薩於此眾生應生大悲，堅發一切智慧莊嚴，作如是言：『我若不調是惡眾生，我終不成無上正真道。何以故？我為是故發誓莊嚴，不為以調無諂無偽具戒德行發大莊嚴。我當勤發如是精進，令所作不空，眾生見我即得信敬。』長者！若菩薩在如是城邑村落中住，不教眾生令墮惡道，而是菩薩諸佛所訶。長者！是故菩薩應當如是莊嚴大莊嚴，我今應當修行是行，住諸城邑村落郡縣，不令一人墮于惡道。長者！猶如城邑有善明醫，令一眾生病毒而死多眾訶責。如是長者！若是菩薩隨所住處不教眾生令墮惡道，而是菩薩則為諸佛之所訶責。

「複次長者！在家菩薩善修學行。所謂家者名殺善根、名不捨過害助善業，是故名家。云何名在？一切結使在中住故，故名為在。又覆住于不善覺故、住不調伏、住無慚愧愚小凡夫、住不善行諸惡過咎，是故名家。又覆在家，一切苦惱悉在中現害先善根，故名在家。又復家者，在是中住無惡不造，在是中住則于父母沙門婆羅門不好敬順，是名為家。又復家者，長愛枝條憂悲苦惱悉在中生，招集殺縛、呵打瞋罵、惡言出生，是故名家。未作善根掉動不造，已作善根悉令散滅，智者所

【現代漢語翻譯】現代漢語譯本：

使一個人墮入惡道。長者，像這樣的菩薩會一一勸導，乃至第七次，想要讓眾生安住于德行。如果無論如何都不能使他們安住，這位菩薩就應該對這些眾生生起大悲心，堅定地發起一切智慧的莊嚴，並這樣說：『如果我不能調伏這些惡劣的眾生，我終究不能成就無上正真之道。為什麼呢？我正是爲了這個原因發誓莊嚴，而不是爲了調伏那些沒有諂媚、沒有虛偽、具足戒律德行的人而發大莊嚴。我應當勤奮地發起這樣的精進，使我的所作不落空，眾生見到我就會產生信敬。』長者！如果菩薩住在這樣的城邑村落中，不教導眾生使他們不墮入惡道，這樣的菩薩會被諸佛呵責。長者！因此，菩薩應當這樣莊嚴大莊嚴，我現在應當修行這樣的行為，住在各個城邑村落郡縣，不讓一個人墮入惡道。長者！就像城邑里有位醫術高明的醫生，如果讓一個眾生因病毒而死，就會受到很多人的責備。像這樣，長者！如果菩薩在所住的地方不教導眾生使他們不墮入惡道，這樣的菩薩就會被諸佛所呵責。

『再者，長者！在家菩薩要好好地修習學行。所謂的『家』，是指殺害善根、不捨棄過錯、助長惡業，所以稱為『家』。什麼叫做『在』呢？一切煩惱結使都住在其中，所以稱為『在』。又住在不善的覺悟中、住在不調伏中、住在無慚愧的愚癡凡夫中、住在不善的行為和各種惡劣的過錯中，所以稱為『家』。又，在家時，一切苦惱都在其中顯現，損害先前的善根，所以稱為『在家』。又，所謂的『家』，是指住在其中無惡不作，住在其中對父母、沙門（Śramaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指婆羅門教的祭司）不恭敬順從，這稱為『家』。又，所謂的『家』，是指增長愛慾的枝條，憂愁悲傷苦惱都在其中產生，招致殺戮、捆綁、呵斥、責罵、惡語，所以稱為『家』。未作的善根動搖而不去做，已作的善根全部使之散滅，這是智者所厭惡的。' English version:

causing one person to fall into evil paths. O Elder, such a Bodhisattva would advise one by one, even up to the seventh time, desiring to have sentient beings dwell in virtuous conduct. If they cannot be made to dwell in such a way, then this Bodhisattva should generate great compassion for these sentient beings, firmly initiating all the adornments of wisdom, and say thus: 『If I do not subdue these evil sentient beings, I will ultimately not attain the unsurpassed, true, and correct path. Why is that? It is for this reason that I have vowed to adorn myself, not to adorn myself greatly in order to subdue those who are without flattery, without deceit, and possess the virtuous conduct of precepts. I should diligently initiate such vigor, so that my actions are not in vain, and sentient beings, upon seeing me, will immediately gain faith and respect.』 O Elder! If a Bodhisattva dwells in such cities and villages, and does not teach sentient beings to prevent them from falling into evil paths, such a Bodhisattva is rebuked by all Buddhas. O Elder! Therefore, a Bodhisattva should thus adorn themselves with great adornments, and I should now practice such conduct, dwelling in all cities, villages, and counties, not allowing a single person to fall into evil paths. O Elder! It is like a city having a skilled physician, if one sentient being dies from a virus, many will rebuke him. Likewise, O Elder! If a Bodhisattva, in the place where they dwell, does not teach sentient beings to prevent them from falling into evil paths, such a Bodhisattva will be rebuked by all Buddhas.

『Furthermore, O Elder! A Bodhisattva who is at home should diligently cultivate learning and practice. The so-called 『home』 refers to the killing of good roots, not abandoning faults, and assisting evil deeds, therefore it is called 『home』. What is meant by 『being in』? All afflictions and fetters dwell within it, therefore it is called 『being in』. Also, dwelling in unwholesome awareness, dwelling in untamed states, dwelling in shameless, ignorant, and small ordinary beings, dwelling in unwholesome actions and various evil faults, therefore it is called 『home』. Moreover, when at home, all sufferings manifest within it, harming previous good roots, therefore it is called 『being at home』. Furthermore, the so-called 『home』 refers to dwelling within it and committing all kinds of evil, dwelling within it and not respecting or obeying parents, Śramaṇas (Buddhist renunciates), and Brāhmaṇas (priests of Brahmanism), this is called 『home』. Furthermore, the so-called 『home』 refers to the growth of branches of desire, where worries, sorrows, and sufferings all arise, inviting killing, binding, scolding, rebuking, and harsh words, therefore it is called 『home』. Good roots that have not been made are shaken and not made, and good roots that have been made are all scattered and destroyed, this is what the wise despise.'

【English Translation】 causing one person to fall into evil paths. O Elder, such a Bodhisattva would advise one by one, even up to the seventh time, desiring to have sentient beings dwell in virtuous conduct. If they cannot be made to dwell in such a way, then this Bodhisattva should generate great compassion for these sentient beings, firmly initiating all the adornments of wisdom, and say thus: 『If I do not subdue these evil sentient beings, I will ultimately not attain the unsurpassed, true, and correct path. Why is that? It is for this reason that I have vowed to adorn myself, not to adorn myself greatly in order to subdue those who are without flattery, without deceit, and possess the virtuous conduct of precepts. I should diligently initiate such vigor, so that my actions are not in vain, and sentient beings, upon seeing me, will immediately gain faith and respect.』 O Elder! If a Bodhisattva dwells in such cities and villages, and does not teach sentient beings to prevent them from falling into evil paths, such a Bodhisattva is rebuked by all Buddhas. O Elder! Therefore, a Bodhisattva should thus adorn themselves with great adornments, and I should now practice such conduct, dwelling in all cities, villages, and counties, not allowing a single person to fall into evil paths. O Elder! It is like a city having a skilled physician, if one sentient being dies from a virus, many will rebuke him. Likewise, O Elder! If a Bodhisattva, in the place where they dwell, does not teach sentient beings to prevent them from falling into evil paths, such a Bodhisattva will be rebuked by all Buddhas. 『Furthermore, O Elder! A Bodhisattva who is at home should diligently cultivate learning and practice. The so-called 『home』 refers to the killing of good roots, not abandoning faults, and assisting evil deeds, therefore it is called 『home』. What is meant by 『being in』? All afflictions and fetters dwell within it, therefore it is called 『being in』. Also, dwelling in unwholesome awareness, dwelling in untamed states, dwelling in shameless, ignorant, and small ordinary beings, dwelling in unwholesome actions and various evil faults, therefore it is called 『home』. Moreover, when at home, all sufferings manifest within it, harming previous good roots, therefore it is called 『being at home』. Furthermore, the so-called 『home』 refers to dwelling within it and committing all kinds of evil, dwelling within it and not respecting or obeying parents, Śramaṇas (Buddhist renunciates), and Brāhmaṇas (priests of Brahmanism), this is called 『home』. Furthermore, the so-called 『home』 refers to the growth of branches of desire, where worries, sorrows, and sufferings all arise, inviting killing, binding, scolding, rebuking, and harsh words, therefore it is called 『home』. Good roots that have not been made are shaken and not made, and good roots that have been made are all scattered and destroyed, this is what the wise despise.』

呵，謂諸佛聲聞若住是中墮于惡道，若住是中墮貪瞋癡，是故名家。若住是中，妨廢戒聚、定聚、慧聚、解脫聚、解脫知見聚，是故名家。若住是中，父母妻息、姊妹親友、眷屬知識貪愛所攝，常思念財貪慾無滿，如海吞流終不滿足。若在家住，如火焚薪，思處無定如風不住。在家消身猶如服毒，一切眾苦皆悉來歸，是故應舍如離怨家。若住在家聖法作障，多起諍緣常相違逆。住在家中，善惡緣雜多諸事務。在家無常不得久住，是不停法。在家極苦，求守護故多諸憂慮謂怨親所。在家無我，到計我所。在家誑惑，無有實事現似如實。在家離別，多人傳處。在家如幻，多容集聚無實眾生。在家如夢，興衰代故。在家如露，速破落故。家如蜜滴，須臾味故。家如刺網，貪著色聲香味觸故。家如鍼口蟲，不善覺食故。家如毒蛇，互相侵故。家多希望，心躑躅故。在家多怖，王賊水火所劫奪故。家多論議，多過患故。如是長者！在家菩薩名善知家。

「複次長者！在家菩薩住在家中，善調伏施，分別、柔軟，應作是觀：若施彼已則是我有，余家中者非是我有；已施者堅，餘者不堅；已施后樂，餘者現樂；已施不護，餘者守護；若已施者非愛所縛，餘者增愛；若已施者非我所心，餘者我有；已施無怖，餘者怖畏；若已施者

【現代漢語翻譯】現代漢語譯本：呵，如果諸佛和聲聞住在這樣的地方，就會墮入惡道；如果住在這樣的地方，就會產生貪、嗔、癡。因此，這被稱為『家』。如果住在這樣的地方，就會妨礙戒聚（持戒的集合）、定聚（禪定的集合）、慧聚（智慧的集合）、解脫聚（解脫的集合）和解脫知見聚（對解脫的認知集合）。因此，這被稱為『家』。如果住在這樣的地方，就會被父母、妻子、兒女、姐妹、親友、眷屬和熟人所貪愛，常常思念財富，貪慾永遠無法滿足，就像大海吞噬河流一樣，永遠不會滿足。如果住在家裡，就像火燒柴一樣，心思不定，像風一樣不停留。在家消耗生命就像服毒一樣，一切痛苦都會降臨，所以應該像遠離仇敵一樣捨棄它。如果住在家裡，聖法就會受到阻礙，常常引發爭端，互相違背。住在家裡，善惡因緣混雜，事務繁多。在家是無常的，不能長久居住，這是不停留的法則。在家極其痛苦，爲了尋求守護而產生許多憂慮，比如來自怨恨和親近的人。在家是無我的，卻執著于『我所』。在家充滿欺騙和迷惑，沒有真實的事情，卻顯得好像真實一樣。在家充滿離別，是許多人來來往往的地方。在家就像幻象，容納聚集了許多沒有實體的眾生。在家就像夢境，興盛和衰敗交替。在家就像露水，很快就會破滅。家就像蜜滴，只有短暫的甜味。家就像刺網，因為貪著色、聲、香、味、觸。家就像鍼口蟲，不善於覺察食物。家就像毒蛇，互相侵犯。家充滿希望，心神不定。在家充滿恐懼，會被國王、盜賊、水火所劫奪。家充滿爭論，有很多過患。像這樣，長者！在家菩薩被稱為善於瞭解家的人。「再次，長者！在家菩薩住在家裡，善於調伏佈施，分別、柔和，應該這樣觀察：如果佈施給他人，那麼這些東西就屬於我，其餘家中的東西不屬於我；已經佈施的東西是堅固的，其餘的東西是不堅固的；已經佈施的東西會帶來未來的快樂，其餘的東西只帶來現在的快樂；已經佈施的東西不需要守護，其餘的東西需要守護；已經佈施的東西不會被愛所束縛，其餘的東西會增長愛；已經佈施的東西不是『我』的心，其餘的東西是『我』的；已經佈施的東西沒有恐懼，其餘的東西充滿恐懼；如果已經佈施的東西

【English Translation】 English version: Alas, if Buddhas and Sravakas dwell in such a place, they will fall into evil paths; if they dwell in such a place, they will generate greed, hatred, and delusion. Therefore, it is called 'home'. If one dwells in such a place, it hinders the aggregates of precepts (the collection of precepts), the aggregates of concentration (the collection of meditation), the aggregates of wisdom (the collection of wisdom), the aggregates of liberation (the collection of liberation), and the aggregates of the knowledge and vision of liberation (the collection of the cognition of liberation). Therefore, it is called 'home'. If one dwells in such a place, one will be consumed by the greed of parents, wives, children, sisters, relatives, family members, and acquaintances, constantly thinking about wealth, and greed will never be satisfied, just like the sea swallowing rivers, never being satisfied. If one dwells at home, it is like fire burning firewood, the mind is unsettled, like the wind that does not stop. Consuming one's life at home is like taking poison, all kinds of suffering will come, so one should abandon it as if leaving an enemy. If one dwells at home, the sacred Dharma will be hindered, often causing disputes and contradicting each other. Dwelling at home, good and bad causes are mixed, and there are many affairs. Being at home is impermanent, one cannot dwell there for long, this is the law of non-stopping. Being at home is extremely painful, seeking protection causes many worries, such as those from enemies and loved ones. Being at home is without self, yet one clings to 'mine'. Being at home is full of deception and delusion, there are no real things, yet they appear as if they are real. Being at home is full of separation, it is a place where many people come and go. Being at home is like an illusion, it accommodates and gathers many beings without substance. Being at home is like a dream, with prosperity and decline alternating. Being at home is like dew, it will quickly break. Home is like a drop of honey, it only has a brief taste. Home is like a net of thorns, because of attachment to form, sound, smell, taste, and touch. Home is like a needle-mouthed insect, not good at perceiving food. Home is like a poisonous snake, they invade each other. Home is full of hope, the mind is restless. Being at home is full of fear, one will be robbed by kings, thieves, water, and fire. Home is full of arguments, there are many faults. Like this, elder! A Bodhisattva at home is called one who is good at understanding home. Furthermore, elder! A Bodhisattva at home, dwelling at home, is good at subduing giving, distinguishing, and being gentle, and should observe thus: if one gives to others, then those things belong to me, the rest of the things in the home do not belong to me; what has been given is firm, the rest is not firm; what has been given will bring future happiness, the rest only brings present happiness; what has been given does not need protection, the rest needs protection; what has been given is not bound by love, the rest will increase love; what has been given is not the mind of 'I', the rest is 'mine'; what has been given has no fear, the rest is full of fear; if what has been given

是道基柱，余是魔柱；已施無盡，餘者有盡；已施者樂，余守護苦；已施離結，餘者增結；已施大封，餘者非封；若已施者是丈夫業，其餘在者非丈夫業；若已施者諸佛所贊，其餘在者凡夫所贊。如是長者！在家菩薩應堅住施。

「複次長者！在家菩薩若見乞者應起三想。何等為三？善知識想，他世富想，菩提基想。復有三想：順如來教想，欲果報想，降伏魔想。復有三想：于求者所起親眷屬想，於四攝法起攝取想，于無邊生起出離想；應當如是生是三想。復有三想。何等為三？除貪慾想，除瞋恚想，除愚癡想。生是三想。何以故？長者！是人貪慾、瞋恚、愚癡俱得微薄。長者！云何三事俱得微薄？若施財時心無貪著，是名貪薄。于乞者所生於慈心，是名瞋薄。若佈施已迴向無上正真之道，是名癡薄。長者！是名施者貪瞋癡薄。

「複次長者！在家菩薩見乞者已，修趣滿足六波羅蜜想。何等為六？若是菩薩隨所有物無不施心，是名修趣滿檀波羅蜜。依菩提心施，是名修趣滿尸波羅蜜。于求者所不生瞋訶，是名修趣滿忍波羅蜜。若佈施時不生自己乏少之想，是名修趣滿進波羅蜜。若佈施已心不憂悔倍生歡喜，是名修趣滿禪波羅蜜。若佈施已，不得諸法不望果報，是明慧者不住諸法，隨無所住向無上道，是名

【現代漢語翻譯】現代漢語譯本『佈施是道的基礎，其餘的是魔的柱石；已經佈施的是無盡的，其餘的是有盡的；已經佈施的帶來快樂，其餘的帶來守護的痛苦；已經佈施的解脫束縛，其餘的增加束縛；已經佈施的是偉大的封印，其餘的不是封印；如果已經佈施的是大丈夫的行為，其餘的就不是大丈夫的行為；如果已經佈施的是諸佛所讚歎的，其餘的是凡夫所讚歎的。像這樣，長者！在家菩薩應該堅定地行佈施。』『再者，長者！在家菩薩如果見到乞討者，應該生起三種想法。哪三種呢？善知識的想法，來世富有的想法，菩提基礎的想法。還有三種想法：順從如來教導的想法，想要果報的想法，降伏魔的想法。還有三種想法：對於求施者生起親眷屬的想法，對於四攝法生起攝取的想法，對於無邊生死生起出離的想法；應當像這樣生起這三種想法。還有三種想法。哪三種呢？去除貪慾的想法，去除瞋恚的想法，去除愚癡的想法。生起這三種想法。為什麼呢？長者！這個人貪慾、瞋恚、愚癡都變得微薄。長者！如何使這三件事都變得微薄呢？如果佈施財物時心中沒有貪戀執著，這叫做貪薄。對於乞討者生起慈悲心，這叫做瞋薄。如果佈施之後迴向無上正真之道，這叫做癡薄。長者！這叫做佈施者的貪瞋癡薄。』『再者，長者！在家菩薩見到乞討者之後，修習趨向圓滿六波羅蜜的想法。哪六種呢？如果菩薩隨其所有之物沒有不佈施的心，這叫做修習趨向圓滿檀波羅蜜（佈施的完美）。依菩提心佈施，這叫做修習趨向圓滿尸波羅蜜（持戒的完美）。對於求施者不生瞋恨呵斥，這叫做修習趨向圓滿忍波羅蜜（忍辱的完美）。如果佈施時沒有自己匱乏的想法，這叫做修習趨向圓滿進波羅蜜（精進的完美）。如果佈施之後心中不憂愁後悔反而更加歡喜，這叫做修習趨向圓滿禪波羅蜜（禪定的完美）。如果佈施之後，不執著于諸法，不期望果報，明白智慧的人不住于諸法，隨順無所住而趨向無上道，這叫做修習趨向圓滿般若波羅蜜（智慧的完美）。』

【English Translation】 English version 'Giving is the foundation of the path, while the rest are pillars of Mara; what has been given is inexhaustible, while the rest is exhaustible; what has been given brings joy, while the rest brings the suffering of guarding; what has been given liberates from bonds, while the rest increases bonds; what has been given is a great seal, while the rest is not a seal; if what has been given is the act of a great person, the rest is not the act of a great person; if what has been given is praised by all Buddhas, the rest is praised by ordinary people. Thus, O elder! A lay Bodhisattva should firmly abide in giving.' 'Furthermore, O elder! If a lay Bodhisattva sees a beggar, they should generate three thoughts. What are the three? The thought of a good teacher, the thought of wealth in the next life, and the thought of the foundation of Bodhi. There are also three thoughts: the thought of following the teachings of the Tathagata, the thought of desiring karmic rewards, and the thought of subduing Mara. There are also three thoughts: the thought of regarding the seeker as a close relative, the thought of embracing the four means of gathering, and the thought of liberation from boundless births; one should generate these three thoughts in this way. There are also three thoughts. What are the three? The thought of eliminating greed, the thought of eliminating hatred, and the thought of eliminating delusion. Generate these three thoughts. Why is that? O elder! This person's greed, hatred, and delusion all become diminished. O elder! How do these three things become diminished? If, when giving wealth, the mind has no attachment, this is called diminished greed. If, towards the beggar, one generates a compassionate heart, this is called diminished hatred. If, after giving, one dedicates the merit to the unsurpassed true path, this is called diminished delusion. O elder! This is called the giver's diminished greed, hatred, and delusion.' 'Furthermore, O elder! After a lay Bodhisattva sees a beggar, they cultivate the thought of fulfilling the six Paramitas. What are the six? If a Bodhisattva, with whatever they possess, has no thought of not giving, this is called cultivating and fulfilling Dana Paramita (the perfection of giving). Giving based on the Bodhi mind is called cultivating and fulfilling Sila Paramita (the perfection of morality). Not generating anger or rebuke towards the seeker is called cultivating and fulfilling Ksanti Paramita (the perfection of patience). If, when giving, one does not have the thought of their own lack, this is called cultivating and fulfilling Virya Paramita (the perfection of diligence). If, after giving, the mind does not feel sorrow or regret but rather increases in joy, this is called cultivating and fulfilling Dhyana Paramita (the perfection of meditation). If, after giving, one does not cling to any dharmas, does not expect any rewards, and understands that the wise do not abide in any dharmas, but follow non-abiding towards the unsurpassed path, this is called cultivating and fulfilling Prajna Paramita (the perfection of wisdom).'

修趣滿般若波羅蜜。是名菩薩見乞求者修趣滿於六波羅蜜。

「複次長者！在家菩薩於世八法應生放舍，彼人於家財賄妻子不生憂喜，假使忘失不生憂愁。應如是觀：有為如幻是妄想相，父母妻子、奴婢使人、親友眷屬悉非我有，我不為是造不善業，此非我宜；是現伴侶非他世侶，是樂伴侶非苦伴侶，我非護彼我之所護；施調人慧進不放逸，助菩提法諸善根等，此是我有隨我所至彼亦隨去。何以故？父母妻子、男女親屬、知識作使不能救我，非我歸依、非我舍宅、非我洲渚、非我蔭覆、非我我所，是陰界入非我我所，況父母妻子當是我所？父母妻子是業所為，我善惡業亦隨受報，彼亦隨業受善惡報。長者！而是菩薩去來坐起常觀是事，不為父母妻子眷屬、奴婢作使造身口意惡不善業猶如毛分。

「是故長者！在家菩薩于已妻所應起三想。何等三？無常想，變易想，壞敗想。長者！是名在家菩薩於己妻所生於三想。在家菩薩於己妻所復生三想。何等三？是娛樂伴非他世伴，是飲食伴非業報伴，是樂時伴非苦時伴。長者！是名在家菩薩於己妻所生於三想。復生三想。何等三？不好想，臭穢想，可惡想。是名三。復生三想。何等三？怨家想，魁膾想，詐親想。是名三。復生三想。何等三？羅剎想，毗舍遮想，鬼

【現代漢語翻譯】現代漢語譯本修習趨向圓滿般若波羅蜜（智慧到彼岸）。這被稱為菩薩見到乞求者時，修習趨向圓滿六波羅蜜（六種到達彼岸的方法）。『再者，長者！在家菩薩對於世間的八法應該放下。他們對於家裡的財富、妻子不產生憂愁或喜悅，即使失去也不會感到憂愁。應該這樣觀察：有為法如幻象，是虛妄的現象；父母、妻子、奴婢、僕人、親友眷屬都不是我所擁有的，我不為他們造作不善的業，這不適合我；他們是今生的伴侶，不是來世的伴侶，是快樂時的伴侶，不是痛苦時的伴侶，我不是保護他們的人，而是我所保護的。佈施、調伏、智慧、精進、不放逸，以及幫助菩提之道的各種善根等，這些才是我所擁有的，它們會隨著我到任何地方。為什麼呢？因為父母、妻子、兒女、親屬、朋友、僕人不能救我，他們不是我的歸依，不是我的住所，不是我的洲渚，不是我的庇護，不是我所擁有的，這些都是陰、界、入，不是我所擁有的，更何況父母妻子怎麼會是我所擁有的呢？父母妻子是業力所致，我的善惡業也會隨之受報，他們也會隨業受善惡報。長者！這位菩薩無論行走、來去、坐下、站起，都常常觀察這些道理，不為父母、妻子、眷屬、奴婢造作身口意的不善業，哪怕像毛髮那樣微小。』『因此，長者！在家菩薩對於自己的妻子應該生起三種想法。是哪三種呢？無常的想法，變易的想法，壞敗的想法。長者！這被稱為在家菩薩對於自己的妻子所生的三種想法。在家菩薩對於自己的妻子又生起三種想法。是哪三種呢？是娛樂的伴侶，不是來世的伴侶；是飲食的伴侶，不是業報的伴侶；是快樂時的伴侶，不是痛苦時的伴侶。長者！這被稱為在家菩薩對於自己的妻子所生的三種想法。又生起三種想法。是哪三種呢？不好的想法，臭穢的想法，可惡的想法。這被稱為三種想法。又生起三種想法。是哪三種呢？怨家的想法，劊子手的想法，虛假親人的想法。這被稱為三種想法。又生起三種想法。是哪三種呢？羅剎（惡鬼）的想法，毗舍遮（食人鬼）的想法，鬼的想法。』

【English Translation】 English version Practicing to fulfill the perfection of wisdom (Prajnaparamita). This is called a Bodhisattva, upon seeing a beggar, practicing to fulfill the six perfections (six ways to reach the other shore). 『Furthermore, O householder! A Bodhisattva who is a householder should let go of the eight worldly dharmas. They do not generate sorrow or joy for their household wealth or wife, and they do not feel sorrow even if they lose them. They should observe thus: conditioned things are like illusions, they are false phenomena; parents, wife, servants, maids, relatives, and family members are not mine, I do not create unwholesome karma for them, this is not suitable for me; they are companions in this life, not companions in the next life, they are companions in times of happiness, not companions in times of suffering, I am not the one who protects them, but rather I am the one who is protected. Giving, taming, wisdom, diligence, non-negligence, and all the roots of goodness that aid the path to enlightenment, these are what I possess, and they will follow me wherever I go. Why is that? Because parents, wife, children, relatives, friends, and servants cannot save me, they are not my refuge, not my dwelling, not my island, not my shelter, not what I possess, these are all aggregates, realms, and entrances, not what I possess, let alone how can parents and wife be what I possess? Parents and wife are due to karma, my good and bad karma will also be followed by retribution, and they will also receive good and bad retribution according to their karma. O householder! This Bodhisattva, whether walking, coming and going, sitting, or standing, always observes these principles, and does not create unwholesome karma of body, speech, and mind for parents, wife, family members, and servants, not even as small as a hair.』『Therefore, O householder! A Bodhisattva who is a householder should generate three thoughts towards his wife. What are the three? The thought of impermanence, the thought of change, and the thought of decay. O householder! This is called the three thoughts that a Bodhisattva who is a householder generates towards his wife. A Bodhisattva who is a householder also generates three thoughts towards his wife. What are the three? She is a companion for entertainment, not a companion for the next life; she is a companion for food and drink, not a companion for karmic retribution; she is a companion for times of happiness, not a companion for times of suffering. O householder! This is called the three thoughts that a Bodhisattva who is a householder generates towards his wife. Again, three thoughts are generated. What are the three? The thought of unpleasantness, the thought of foulness, and the thought of repulsiveness. These are called the three thoughts. Again, three thoughts are generated. What are the three? The thought of an enemy, the thought of an executioner, and the thought of a false relative. These are called the three thoughts. Again, three thoughts are generated. What are the three? The thought of a Rakshasa (demon), the thought of a Pisacha (flesh-eating ghost), and the thought of a ghost.』

魅想。是名三。復生三想。何等三？非我所想，非攝受想，乞求想。是名三。復生三想。何等三？持身惡行想，持口惡行想，持意惡行想。是名三。復生三想。何等三？欲覺想，瞋覺想，害覺想。是名三。復生三想。何等三？黑闇想，污戒想，繫縛想。是名三。復生三想。何等三？障戒想，障定想，障慧想。是名三。復生三想。何等三？諂曲想，罥網想，貓伺想。是名三。復生三想。何等三？災患想，熱惱想，病亂想。是名三。復生三想。何等三？妖媚想，作衰想，霜雹想。是名三。復生三想。何等三？病想，老想，死想。是名三。復生三想：魔想，魔女想，可畏想。是名三。復生三想：憂想，哭想，苦惱想。復生三想：大雌狼想，摩竭魚想，大雌貓想。復生三想：黑蛇想，尸守魚想，奪精氣想。復生三想：無救想，無歸想，無護想。復生三想：母想，姊想，妹想。復生三想：賊想，殺想，獄卒想。復生三想：瀑水想，波浪想，洄澓想。復生三想：淤泥想，溺泥想，混濁想。復生三想：盲想，杻想，械想。復生三想：火坑想，刀坑想，草炬想。復生三想：無利想，刺想，毒想。復生三想：繫獄想，謫罰想，刀劍想。復生三想：斗諍想，言訟想，閉系想。復生三想：怨憎會想，愛別離想，病想。略說乃至一切斗諍想，一

切滓濁想，一切不善根想。長者！在家菩薩於己妻所，應生如是相貌觀念。

「複次長者！在家菩薩于自子所不應極愛。長者！若於子所生於極愛，非他人所則為自毀。應以三法而自呵責。何等三？菩提道是平等之心，非不平等心；菩提道是正行所得，非是邪行；菩提道是無異行得，非雜行得。復應呵己心，于自子所生怨家想、惡知識想、非善知識想，違逆佛智平等之慈害我善根。彼應隨處自調於心，如愛其子一切亦然，如愛自身一切亦然。應修是觀：我異處來、子異處來。何以故？一切眾生曾為我子，我亦是彼諸眾生子。終不生念我子彼非。何以故？去至六趣而復為怨、或復為子，我其當作等親非親。我以何故於其所親倍生愛與，于非親所一切不與？我若生於愛不愛心，不于非親所一切不與。我若生於愛不愛心，不能趣法。何以故？不等之行至不等處，行平等行至於等處。我不應行是不等行，我學等心一切眾生疾至一切智。

「長者！在家菩薩于諸財物，不生我所想、攝護想，不繫于彼、不想不愛、不生結使。

「複次長者！在家菩薩若有乞者來至其所有所求索，隨所施財應至心念：『我所施財及不施財，俱當散滅不滿所愿，必當歸死。我不捨財，財當舍我。我今當舍令作堅財，然後乃死。舍此

【現代漢語翻譯】現代漢語譯本：捨棄污濁的想法，捨棄一切不善的根源。長者！在家菩薩對於自己的妻子，應當生起這樣的相貌觀念。其次，長者！在家菩薩對於自己的孩子，不應該過分溺愛。長者！如果對於孩子產生過分的溺愛，那麼對於其他人來說，這等於是自我毀滅。應當用三種方法來責備自己。哪三種呢？菩提道（bodhi-marga，覺悟之道）是平等之心，而不是不平等之心；菩提道是通過正當的行為獲得的，而不是通過邪惡的行為；菩提道是通過無差異的行為獲得的，而不是通過雜亂的行為。還應該責備自己的心，對於自己的孩子產生怨家（dvesha，仇敵）的想法、惡知識（kalyana-mitra，損友）的想法、非善知識（akalyana-mitra，非益友）的想法，違背了佛陀智慧的平等慈悲，損害了我的善根。他應該隨時隨地調整自己的心，像愛自己的孩子一樣愛一切眾生，像愛自己一樣愛一切眾生。應當修習這樣的觀想：我從不同的地方來，孩子也從不同的地方來。為什麼呢？一切眾生都曾經是我的孩子，我也曾經是那些眾生的孩子。永遠不要產生『我的孩子是這樣，他們不是』的想法。為什麼呢？（眾生）在六道（gati，輪迴的六個去處）中輪迴，有時是仇敵，有時是孩子，我應該把他們都當作平等的親人，不分親疏。我為什麼對於親近的人加倍地愛護，而對於不親近的人卻什麼都不給呢？如果我產生愛與不愛的分別心，不給不親近的人任何東西，我就不能趨向佛法。為什麼呢？不平等的行為會導致不平等的結果，平等的行為會導致平等的結果。我不應該做不平等的行為，我應該學習平等心，讓一切眾生迅速達到一切智（sarvajnatva，佛陀的智慧）。長者！在家菩薩對於一切財物，不應該產生『這是我的』的想法、保護的想法，不執著於它們、不想念它們、不愛戀它們，不產生煩惱。其次，長者！在家菩薩如果有乞討的人來向他求索，無論施捨多少財物，都應該至誠地想：『我所施捨的財物和不施捨的財物，最終都會散失，不能滿足願望，必定會歸於死亡。我不捨棄財物，財物也會捨棄我。我現在應當捨棄財物，讓它成為堅固的財富，然後才死去。捨棄這些』

【English Translation】 English version: Abandon the defiled thoughts, abandon all roots of unwholesomeness. O householder! A bodhisattva at home should generate such a perception of form regarding his own wife. Furthermore, O householder! A bodhisattva at home should not be excessively attached to his own children. O householder! If one develops excessive attachment to one's children, it is self-destructive in relation to others. One should reproach oneself with three methods. What are the three? The path to enlightenment (bodhi-marga) is a mind of equality, not a mind of inequality; the path to enlightenment is attained through righteous conduct, not through unrighteous conduct; the path to enlightenment is attained through non-differentiated conduct, not through mixed conduct. One should also reproach one's own mind for generating thoughts of enemies (dvesha), bad friends (kalyana-mitra), and non-good friends (akalyana-mitra) towards one's own children, which contradict the Buddha's wisdom of equal compassion and harm my roots of goodness. He should adjust his mind at all times and in all places, loving all beings as he loves his own children, loving all beings as he loves himself. One should cultivate this contemplation: I come from a different place, and my children come from a different place. Why is that? All beings have been my children, and I have also been the children of those beings. Never generate the thought, 'My children are like this, and they are not like that.' Why is that? (Beings) transmigrate through the six realms (gati), sometimes as enemies, sometimes as children, and I should treat them all as equal relatives, without discrimination. Why do I give more love to those who are close to me, and give nothing to those who are not close to me? If I generate a mind of love and non-love, and give nothing to those who are not close to me, I cannot approach the Dharma. Why is that? Unequal conduct leads to unequal results, and equal conduct leads to equal results. I should not engage in unequal conduct, I should learn the mind of equality, so that all beings may quickly attain all-knowing wisdom (sarvajnatva). O householder! A bodhisattva at home should not generate thoughts of 'this is mine,' or thoughts of protection regarding all possessions, not be attached to them, not think of them, not love them, and not generate afflictions. Furthermore, O householder! If a beggar comes to a bodhisattva at home seeking something, no matter how much wealth is given, one should sincerely think: 'The wealth that I give and the wealth that I do not give will eventually be scattered, unable to fulfill desires, and will certainly lead to death. If I do not give up wealth, wealth will give me up. I should now give up wealth, so that it becomes firm wealth, and then die. Giving up these'

財已，死時無恨歡喜無悔。』若不能施，應以四事白于乞者：『今我力劣善根未熟，于大乘中我是初行，其心未堪自在行施，我是著相住我我所。善大丈夫！今向汝悔勿生嫌恨，我當如是勤行精進，滿足一切眾生所愿。』長者！在家菩薩應當如是白于乞者。

「複次長者！在家菩薩聞過去佛語，若不值佛及與聖僧，彼應敬禮十方諸佛，諸佛本行乃至成佛悉生隨喜。如是晝夜各三時，凈身口意業、凈于慈善，具足慚愧清凈之服，所集善根以菩提心而生隨喜，柔軟善作恭敬斷慢。修行三分誦三分法，專心悔過諸不善業更不造新，一切福業悉生隨喜，集滿相好。勸請諸佛轉於法輪，于說悉受持一切法。愿佛久壽增長善根，令我國土亦復如是。

「複次長者！在家菩薩受持八戒修沙門行，應當親近凈戒德行沙門婆羅門，依止給使不見其過；若見沙門越于戒行不應不敬。又佛如來是應供、正遍覺，戒行所勛，定、慧、解脫、解脫知見所勛。袈裟無有滓濁，一切結染皆悉舍離。仙聖之幢倍生恭敬，于彼比丘生大悲心，彼不應為如此惡行。諸佛世尊名寂、調伏、一切悉知，聖幢相服不寂不調、不伏不知，作此非法。如世尊說，不輕未學，非是彼過是結使咎，以結使故現造是惡。此佛法中有于出法，是人能出則有是處。若

【現代漢語翻譯】現代漢語譯本：如果已經有了財富，在死亡時就不會有遺憾，會感到歡喜和無悔。』如果不能佈施，應該用四件事告訴乞討者：『我現在力量不足，善根尚未成熟，在大乘修行中我還是初學者，我的心還不能自在地進行佈施，我執著于表象，執著于『我』和『我的』。善良的大丈夫！現在我向您懺悔，請不要產生嫌恨，我應當像這樣勤奮修行精進，滿足一切眾生的願望。』長者！在家菩薩應當這樣告訴乞討者。『再者，長者！在家菩薩聽到過去佛所說的話，如果沒有遇到佛和聖僧，他們應當敬禮十方諸佛，對諸佛的本行乃至成佛都生起隨喜之心。像這樣，白天和夜晚各三次，凈化身口意業，凈化慈善行為，具足慚愧心，穿著清凈的衣服，將所積累的善根以菩提心生起隨喜，以柔軟的心態善於恭敬，斷除傲慢。修行三分，誦讀三分佛法，專心懺悔所有不善的業，不再造新的惡業，對一切福業都生起隨喜，積累圓滿的相好。勸請諸佛轉法輪，對於所說的法都受持一切法。愿佛長久住世，增長善根，使我的國土也像這樣。『再者，長者！在家菩薩受持八戒，修行沙門的行為，應當親近持戒有德行的沙門和婆羅門，依止他們並侍奉，不去看他們的過失；如果看到沙門違背戒律，也不應該不尊敬。而且佛如來是應供、正遍知，是戒行所成就，是定、慧、解脫、解脫知見所成就。袈裟沒有污垢，一切煩惱都已舍離。對於仙聖的標誌，應當倍加恭敬，對比丘生起大悲心，認為他不應該有這樣的惡行。諸佛世尊名為寂靜、調伏、一切悉知，而聖者的標誌和服裝卻不寂靜、不調伏、不知，做出這樣的非法行為。正如世尊所說，不要輕視未學習的人，這不是他們的過錯，而是煩惱的過錯，因為煩惱的緣故才顯現出這樣的惡行。這佛法中有出離的方法，這個人如果能夠出離，就會有出離的可能。』

【English Translation】 English version: 'If one has wealth, at the time of death, there will be no regret, but joy and no remorse.' If one cannot give, one should tell the beggar with four things: 'Now my strength is weak, my roots of goodness are not yet mature, in the Mahayana path I am a beginner, my mind is not yet capable of freely giving, I am attached to appearances, attached to 'I' and 'mine'. Good sir! Now I repent to you, please do not harbor resentment, I should diligently practice and strive like this, fulfilling the wishes of all sentient beings.' Elder! A lay Bodhisattva should tell the beggar like this. 'Furthermore, Elder! When a lay Bodhisattva hears the words of past Buddhas, if they do not encounter a Buddha or a Sangha, they should pay homage to all Buddhas in the ten directions, and rejoice in all the practices of the Buddhas, even up to their attainment of Buddhahood. Like this, three times during the day and three times during the night, purify the actions of body, speech, and mind, purify charitable deeds, be full of shame and remorse, wear clean clothes, and with a Bodhi mind, rejoice in the accumulated roots of goodness, be gentle and respectful, and cut off arrogance. Practice one-third, recite one-third of the Dharma, wholeheartedly repent all unwholesome deeds and not create new ones, rejoice in all meritorious deeds, and accumulate perfect marks and characteristics. Urge the Buddhas to turn the Dharma wheel, and uphold all the teachings that are spoken. May the Buddhas live long and increase their roots of goodness, so that my country may also be like this. 'Furthermore, Elder! When a lay Bodhisattva observes the eight precepts and practices the conduct of a Shramana, they should be close to Shramanas and Brahmins who uphold the precepts and have virtue, rely on them and serve them, and not see their faults; if they see a Shramana violating the precepts, they should not be disrespectful. Moreover, the Buddha Tathagata is worthy of offerings, is the Rightly and Fully Awakened One, is accomplished by the precepts, is accomplished by Samadhi, Prajna, liberation, and the knowledge and vision of liberation. The Kasaya has no impurities, all afflictions have been abandoned. One should have great respect for the symbols of the sages, and have great compassion for the Bhikshu, thinking that he should not have such evil conduct. The Buddhas, World Honored Ones, are named as peaceful, tamed, and all-knowing, but the symbols and clothing of the sages are not peaceful, not tamed, and not knowing, doing such unlawful acts. As the World Honored One said, do not look down on those who have not yet learned, this is not their fault, but the fault of the afflictions, because of the afflictions they manifest such evil deeds. In this Buddha Dharma, there is a way to leave, if this person can leave, then there is a possibility of leaving.'

解是結，修行正觀得至初果，定趣無上正真之道。何以故？智慧害結。世尊又說，人則不應妄輕量人，則為自傷。如來所知非我所知，是故不應瞋嫌害彼。

「複次長者！在家菩薩若入僧坊，在門而住，五體敬禮然後乃入。當如是觀：此處即是空行之處、無相行處、無作行處、慈悲喜捨四梵行處。是正行正住所安之處，我當何時舍於家垢？我當何時住如是行？應生如是欲出家心。無有在家修集無上正覺之道，皆悉出家趣空閑林修集得成無上正道。在家多塵污，出家妙好。在傢俱縛，出家無礙。在家多垢，出家舍離。在家惡攝，出家善攝。在家沒于愛慾淤泥，出家遠離愛慾淤泥。在家凡俱，出家智俱。在家邪命，出家凈命。在家多垢，出家無垢。在家衰減，出家無減。在家處憂，出家歡喜。在家則是眾惡梯隥，出家離隥。在家系縛，出家解脫。在家畏懼，出家無畏。在家謫罰，出家無罰。在家多患，出家無患。在家煩熱，出家無熱。在家多求苦，出家無求樂。在家掉動，出家無動。在家貧苦，出家無苦。在家怯弱，出家無怯。在家下賤，出家尊貴。在家熾然，出家寂靜。在家利他，出家自利。在家之人無潤精氣，出家之人有大滋潤。在家結樂，出家滅樂。在家增刺，出家無刺。在家成小法，出家成大法。在家不調

【現代漢語翻譯】現代漢語譯本：解脫就是破除煩惱的束縛，通過正確的修行和觀照，可以達到初果（須陀洹），最終走向無上正真的道。為什麼呢？因為智慧能夠破除煩惱的束縛。世尊還說，人不應該隨意輕視他人，否則會傷害自己。如來所知曉的境界不是我所能知曉的，因此不應該嗔恨、嫌棄和傷害他人。再者，長者！在家菩薩如果進入僧院，應該在門口停住，五體投地行禮之後再進入。應當這樣觀想：這裡是空性的修行之處、無相的修行之處、無作的修行之處、慈悲喜捨四梵行的修行之處。這裡是正行、正住、安住的地方，我應當何時捨棄家中的污垢？我應當何時安住于這樣的修行？應當生起這樣的出家之心。沒有在家修行而能成就無上正覺之道的，都是出家到空閑的樹林中修行才成就無上正道。在家多有塵垢污染，出家則清凈美好。在家被束縛，出家則無障礙。在家多有污垢，出家則舍離污垢。在家難以攝持身心，出家則善於攝持身心。在家沉溺於愛慾的泥潭，出家則遠離愛慾的泥潭。在家與凡夫為伍，出家與智者為伍。在家是邪命，出家是凈命。在家多有污垢，出家則無污垢。在家會衰減，出家則不會衰減。在家處於憂愁之中，出家則歡喜快樂。在家是通向眾惡的階梯，出家則遠離階梯。在家被繫縛，出家則解脫。在家充滿畏懼，出家則無所畏懼。在家會受到責罰，出家則不會受到責罰。在家多有患難，出家則沒有患難。在家煩惱熾熱，出家則沒有煩惱。在家多求苦，出家則不求樂。在家心意掉舉動搖，出家則心意安定不動。在家貧窮困苦，出家則沒有困苦。在家怯懦軟弱，出家則不怯懦。在家卑賤，出家則尊貴。在家熾熱煩惱，出家則寂靜安寧。在家利他，出家自利。在家之人沒有滋潤精氣，出家之人則有大滋潤。在家執著于快樂，出家則滅除快樂。在家增長煩惱的刺，出家則沒有煩惱的刺。在家成就小法，出家成就大法。在家不調伏

【English Translation】 English version: Liberation is the breaking of the bonds of affliction. Through correct practice and contemplation, one can attain the first fruit (Sotapanna), ultimately reaching the unsurpassed and true path. Why is this so? Because wisdom can destroy the bonds of affliction. The World Honored One also said that people should not casually look down upon others, otherwise they will harm themselves. What the Tathagata knows is not what I can know, therefore one should not be angry, dislike, or harm others. Furthermore, elder! If a lay Bodhisattva enters a monastery, they should stop at the gate, prostrate with their five limbs touching the ground, and then enter. They should contemplate thus: this is the place of practice of emptiness, the place of practice of no-form, the place of practice of no-action, the place of practice of the four Brahmaviharas of loving-kindness, compassion, joy, and equanimity. This is the place of right practice, right dwelling, and peaceful abiding. When shall I abandon the defilements of home? When shall I abide in such practice? One should generate such a mind of renunciation. There is no one who, practicing at home, can achieve the unsurpassed enlightenment; all those who achieve the unsurpassed path do so by leaving home and practicing in secluded forests. At home, there are many defilements, while leaving home is pure and wonderful. At home, one is bound, while leaving home is without hindrance. At home, there are many impurities, while leaving home is to abandon impurities. At home, it is difficult to control oneself, while leaving home is to control oneself well. At home, one is immersed in the mire of desire, while leaving home is to be far from the mire of desire. At home, one is with ordinary people, while leaving home is with the wise. At home, one has a wrong livelihood, while leaving home has a pure livelihood. At home, there are many impurities, while leaving home is without impurities. At home, one declines, while leaving home does not decline. At home, one is in sorrow, while leaving home is joyful. At home, one is on the ladder to all evils, while leaving home is to be away from the ladder. At home, one is bound, while leaving home is liberated. At home, one is full of fear, while leaving home is fearless. At home, one is punished, while leaving home is without punishment. At home, there are many sufferings, while leaving home is without suffering. At home, one is troubled by heat, while leaving home is without heat. At home, one seeks suffering, while leaving home does not seek pleasure. At home, the mind is restless, while leaving home the mind is stable. At home, one is poor and miserable, while leaving home is without misery. At home, one is timid and weak, while leaving home is not timid. At home, one is lowly, while leaving home is noble. At home, one is burning with afflictions, while leaving home is peaceful and quiet. At home, one benefits others, while leaving home benefits oneself. At home, one does not have nourishing essence, while leaving home has great nourishment. At home, one is attached to pleasure, while leaving home extinguishes pleasure. At home, one increases the thorns of affliction, while leaving home has no thorns of affliction. At home, one achieves small Dharma, while leaving home achieves great Dharma. At home, one is not tamed

，出家調伏。在家離戒，出家護戒。在家增長淚乳血海，出家干竭淚乳血海。在家之人諸佛聲聞緣覺所呵，出家之人諸佛聲聞緣覺所贊。在家無足，出家知足。在家魔喜，出家魔憂。在家不降伏，出家降伏。在家奴僕，出家為主。在家生死際，出家涅槃際。在家墮落，出家拔墮。在家闇冥，出家明照。在家之人根不自在，出家之人諸根自在。在家狂逸，出家不逸。在家不相應，出家相應。在家下觀，出家上觀。在家多營，出家少營。在家少力，出家大力。在家諂曲，出家正直。在家多憂，出家無憂。在家箭俱，出家除箭。在家病患，出家無病。在家老法，出家壯法。在家放逸命，出家修慧命。在家誑詐，出家無詐。在家多作，出家無作。在家毒器，出家甘露器。在家災患，出家無災害。在家不捨，出家放舍。在家之人取于毒果，出家之人取無毒果。在家之人不愛相應，出家不與不愛相應。在家癡重，出家智輕。在家失方便，出家凈方便。在家失正意，出家凈正意。在家失至意，出家凈至意。在家之人不能作救，出家作救。在家造窮劣，出家不造窮。在家非舍，出家作舍。在家非歸，出家作歸。在家多怒，出家多慈。在家負擔，出家舍擔。在家不盡一切諍訟，出家盡諍。在家有過，出家無過。在家匆務，出家閑務。在家

熱惱，出家離熱。在家多仇，出家無仇。在家貯聚，出家無聚。在家財堅，出家德堅。在家憂俱，出家寂憂。在家損耗，出家增益。在家易得，出家之人億劫難得。在家易作，出家難作。在家順流，出家逆流。在家處流，出家船筏。在家結河，出家越度。在家此岸，出家彼岸。在家纏縛，出家離纏。在家嫌恨，出家寂恨。在家王法，出家佛法。在家愛染污，出家離染。在家生苦，出家生樂。在家淺近，出家深遠。在家易伴，出家難伴。在家妻伴，出家心伴。在家匆務，出家離務。在家逼他苦，出家樂他。在家財施，出家法施。在家持魔幢，出家持佛幢。在家巢窟，出家離巢。在家非道，出家離非道。在家稠林，出家離林。如是長者！在家菩薩漸次思念，我恒河沙等設於大祀，為諸眾生一日悉施，善調法中生出家心，是則堅實施已畢足。我今應當堅修戒聞。彼入僧坊禮如來塔生於三想，我亦當得如是供養，我亦當得慜一切眾生留于舍利。我如是學、如是行、如是精進，疾得阿耨多羅三藐三菩提。設作一切佛諸事已，如佛如來入于涅槃。是入僧坊觀於一切諸比丘德，誰是多聞？誰是說法？誰是持律？誰持阿含？何等比丘持菩薩藏？誰阿練兒？何等比丘少欲乞食、著糞掃衣獨處離欲？誰是修行？誰是坐禪？誰是營事？誰是寺

主？悉觀彼行，隨誰人慾不生譏呵。若在寺廟及往聚落，有所言說善護口業。若有比丘乏于衣缽病藥所須，隨應給與不令起瞋。何以故？諸天及人有妒嫉結，應倍護彼。凡夫人心非阿羅漢，凡夫起過非阿羅漢。彼近多聞為修聞故，親說法者修行決定，近持律者調伏結使不墮犯中，親近持于菩薩藏人于學修行六波羅蜜及修方便，近阿練兒修學獨處，親近修行修學端坐。若有比丘未定位者，須衣施衣、須缽施缽，勸彼比丘發無上心。何以故？此非勝處財法攝彼。如是長者！在家菩薩如是善知沙門之行。若有沙門斗訟諍競而和合之，舍于身命守護正法。長者！在家菩薩見病比丘，舍自肉血令彼病癒。長者！在家菩薩未開施心，不先請他、施已心悔，一切善本以菩提心而為上首。長者、在家菩薩住在家地，如佛教行不忘不失助菩提法，現法無染得增勝法。」

爾時郁伽長者及諸長者，一切同聲歡喜讚歎：「希有世尊！善說在家過患，而猶未知出家戒行出家功德。世尊！我等亦觀在家多過、出家德大。唯愿世尊！哀愍我等愿得出家。」

說是語已，佛告長者：「出家甚難一向凈行。」

時諸長者白言：「世尊！實如聖教。唯愿世尊聽我出家，當如教行。」

爾時世尊即聽出家。告彌勒菩薩、一切凈菩薩

【現代漢語翻譯】現代漢語譯本：主啊，要悉心觀察他們的行為，無論對誰都不要產生譏諷和呵責。如果在寺廟或者去村落，說話時要好好守護自己的口業。如果有比丘缺少衣服、缽盂、醫藥等必需品，要根據情況給予，不要讓他們產生嗔恨。為什麼呢？因為諸天和人都有嫉妒的煩惱，應該更加小心地保護他們。凡夫的心不是阿羅漢的心，凡夫會犯錯，不是阿羅漢。親近多聞的人是爲了修習聽聞佛法，親近說法的人是爲了修行堅定，親近持戒的人是爲了調伏煩惱不犯戒律，親近修菩薩行的人是爲了學習修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）和修習方便法門，親近阿練若（指在寂靜處修行的比丘）是爲了學習獨處，親近修行的人是爲了學習端坐。如果有比丘還沒有確定修行方向，需要衣服就給他衣服，需要缽盂就給他缽盂，勸導他們發起無上菩提心。為什麼呢？因為這不是用世俗的財物和佛法來攝受他們。像這樣，長者啊！在家菩薩應該這樣善於瞭解沙門（指出家修行的人）的行為。如果有沙門發生爭鬥，要讓他們和解，爲了守護正法可以捨棄自己的生命。長者啊！在家菩薩看到生病的比丘，可以捨棄自己的肉和血來讓他的病痊癒。長者啊！在家菩薩如果沒有開闊佈施的心，不要先去請求別人，佈施之後不要後悔，一切善行的根本都是以菩提心為首要。長者啊，在家菩薩住在家裡，要按照佛陀的教導修行，不要忘記和失去幫助菩提的法門，在現世不被污染，獲得更加殊勝的功德。當時，郁伽長者和各位長者，都異口同聲地歡喜讚歎說：『稀有啊，世尊！您善於講述在家的過患，但是我們還不知道出家的戒行和出家的功德。世尊！我們也看到在家有很多過失，出家有很大的功德。希望世尊您能慈悲憐憫我們，讓我們能夠出家。』說完這些話后，佛陀告訴長者們：『出家是非常困難的，需要一直保持清凈的行為。』當時，各位長者回答說：『世尊！確實如您所教導的那樣。希望世尊允許我們出家，我們一定會按照您的教導修行。』這時，世尊就允許他們出家。並告訴彌勒菩薩和所有清凈的菩薩。

【English Translation】 English version: Lord, observe their conduct carefully, and do not generate ridicule or reproach towards anyone. If in a temple or going to a village, be mindful of your speech and guard your verbal actions. If there are monks lacking clothing, alms bowls, or medicine, provide them as needed, and do not let them develop anger. Why is this so? Because gods and humans have the knot of jealousy, they should be protected even more. The mind of an ordinary person is not that of an Arhat (a perfected being), ordinary people make mistakes, not Arhats. One who is close to the learned does so to cultivate listening to the Dharma, one who is close to those who preach the Dharma does so to cultivate determination in practice, one who is close to those who uphold the precepts does so to subdue afflictions and not fall into transgressions, one who is close to those who practice the Bodhisattva path does so to learn and practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) and cultivate skillful means, one who is close to those who practice in the wilderness (referring to monks practicing in secluded places) does so to learn solitude, and one who is close to those who practice does so to learn proper sitting posture. If there are monks who have not yet determined their direction of practice, give them clothing if they need it, give them alms bowls if they need them, and encourage them to generate the supreme Bodhi mind. Why is this so? Because this is not about using worldly possessions or the Dharma to control them. In this way, elders! Lay Bodhisattvas should understand the conduct of the Shramanas (referring to those who have left home to practice). If there are Shramanas who are fighting, reconcile them, and be willing to give up one's life to protect the Dharma. Elders! Lay Bodhisattvas, upon seeing a sick monk, can give their own flesh and blood to heal their illness. Elders! Lay Bodhisattvas, if they have not opened their minds to generosity, should not ask others first, and should not regret giving after giving. The foundation of all good deeds is the Bodhi mind. Elders, lay Bodhisattvas, while living at home, should practice according to the Buddha's teachings, not forgetting or losing the methods that help Bodhi, and in this life, be free from defilement and attain even more superior merits. At that time, Elder Ugra and all the elders, with one voice, joyfully praised and exclaimed: 'Rare indeed, World Honored One! You have skillfully explained the faults of being a householder, but we do not yet know the precepts and merits of leaving home. World Honored One! We also see that there are many faults in being a householder, and great merits in leaving home. We hope that the World Honored One will have compassion on us and allow us to leave home.' After saying these words, the Buddha told the elders: 'Leaving home is very difficult, requiring a constant practice of pure conduct.' At that time, the elders replied: 'World Honored One! It is indeed as you have taught. We hope that the World Honored One will allow us to leave home, and we will practice according to your teachings.' Then, the World Honored One allowed them to leave home. And told Maitreya Bodhisattva and all the pure Bodhisattvas.

：「汝善丈夫！令是等出家。」時彌勒等令九千長者悉皆出家，是長者等受出家戒。是時復有千長者等，發阿耨多羅三藐三菩提心。

爾時郁伽長者白言：「世尊已說在家過患功德。善哉世尊！愿說出家菩薩戒聞功德之行。云何菩薩善妙法中調伏出家，禮拜起住去來進止？」

佛告長者：「善思念之，當爲汝說。出家菩薩應如是學、如是住行。」

「唯然世尊！受教而聽。」

佛言：「長者！出家菩薩應如是學。我以何緣舍業出家？為修慧故，勤加精進如救頭然。應作是念：我今應住於四聖種樂行頭陀。長者！云何出家菩薩修四聖種？是出家菩薩隨所有衣應生知足，嘆美知足不為衣故而行妄語。若不得衣，不想不念不生憂惱；設令得衣心不生著。雖服著衣而無繫著不貪不住，知其過咎知于出離隨是知足。不自稱譽不毀他人。長者！出家之人隨所乞食隨所敷具，亦當知足而生嘆美，不為敷具而起妄語，不得不念不生憂惱，得不染著無染心畜不吝不繫，知其過咎知出離行隨是知足，終不自稱毀於他人。樂斷樂離、樂於修習，於此樂斷樂離樂修不自稱譽。長者！是名出家菩薩住四聖種。

「複次長者！出家菩薩以十功德持著身衣。何等十？為慚恥故，為覆形故，為蚊虻故，為風暴故，不為軟

【現代漢語翻譯】『你們這些善男子！讓他們出家。』當時，彌勒（Maitreya，未來佛）等人讓九千位長者全部出家，這些長者接受了出家戒。那時，又有上千位長者發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。當時，郁伽長者（Ugra，一位在家菩薩）稟告佛陀：『世尊已經講述了在家生活的過患和功德。太好了，世尊！希望您能講述出家菩薩戒的功德和修行。菩薩如何在善妙的佛法中調伏出家，在禮拜、起立、行走、來去、進退時如何行持？』佛陀告訴長者：『好好思考，我會為你講述。出家菩薩應當這樣學習，這樣安住修行。』『是的，世尊！我將受教聆聽。』佛陀說：『長者！出家菩薩應當這樣學習。我因何緣故舍棄世俗事業而出家？是爲了修習智慧，勤奮精進如同救火一般。應當這樣想：我現在應當安住於四聖種（catvāri āryavaṃśāḥ，四種聖者的生活方式），樂於修行頭陀行（dhūta，苦行）。長者！出家菩薩如何修習四聖種？這位出家菩薩對於自己所有的衣服應當知足，讚美知足，不爲了衣服而說妄語。如果沒有得到衣服，不思不想，不生憂惱；即使得到衣服，心中也不執著。雖然穿著衣服，但沒有繫縛，不貪戀不執著，知道衣服的過患，知道出離之道，隨順知足。不自我讚美，不譭謗他人。長者！出家之人對於所乞的食物和所用的臥具，也應當知足並讚美，不爲了臥具而說妄語，沒有得到時不思不想，不生憂惱，得到時不染著，不吝嗇不執著，知道臥具的過患，知道出離之道，隨順知足，終不自我讚美，譭謗他人。樂於斷除，樂於遠離，樂於修習，對於這種樂於斷除、樂於遠離、樂於修習，不自我讚美。長者！這叫做出家菩薩安住於四聖種。『此外，長者！出家菩薩以十種功德持著身上的衣服。是哪十種？爲了慚愧，爲了遮蔽身體，爲了防止蚊蟲叮咬，爲了抵禦風暴，不是爲了柔軟舒適，不是爲了裝飾，不是爲了好看，不是爲了炫耀，不是爲了貪著，不是爲了增長驕慢。長者！這就是出家菩薩以十種功德持著身上的衣服。』

【English Translation】 'Good men! Let these ones go forth.' Then, Maitreya (the future Buddha) and others caused nine thousand elders to all go forth, and these elders received the going-forth precepts. At that time, there were also a thousand elders and others who generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the elder Ugra (a lay bodhisattva) said to the Buddha: 'The World Honored One has already spoken of the faults and merits of the household life. Excellent, World Honored One! May you speak of the merits and practices of the precepts of a bodhisattva who has gone forth. How does a bodhisattva, in the excellent Dharma, subdue the going forth, and how does one conduct oneself in bowing, standing, walking, coming and going, and advancing and retreating?' The Buddha told the elder: 'Think well, and I will speak for you. A bodhisattva who has gone forth should learn in this way, and abide and practice in this way.' 'Yes, World Honored One! I will receive your teaching and listen.' The Buddha said: 'Elder! A bodhisattva who has gone forth should learn in this way. For what reason did I abandon worldly affairs and go forth? It is for the sake of cultivating wisdom, diligently striving as if saving one's head from fire. One should think thus: I should now abide in the four noble lineages (catvāri āryavaṃśāḥ), and delight in practicing the dhūta (ascetic) practices. Elder! How does a bodhisattva who has gone forth cultivate the four noble lineages? This bodhisattva who has gone forth should be content with whatever clothing he has, praise contentment, and not speak falsely for the sake of clothing. If he does not obtain clothing, he does not think, does not remember, and does not generate worry; even if he obtains clothing, his mind does not become attached. Although wearing clothing, he is not bound, does not crave, and does not cling, knowing the faults of clothing, knowing the path of liberation, and being content accordingly. He does not praise himself, nor does he slander others. Elder! A person who has gone forth should also be content and praise whatever food he begs for and whatever bedding he uses, not speak falsely for the sake of bedding, not think or remember when he does not obtain it, not generate worry, and when he obtains it, he is not attached, not stingy, and not clinging, knowing the faults of bedding, knowing the path of liberation, and being content accordingly, never praising himself or slandering others. He delights in abandoning, delights in detachment, and delights in cultivation, and with regard to this delight in abandoning, delight in detachment, and delight in cultivation, he does not praise himself. Elder! This is called a bodhisattva who has gone forth abiding in the four noble lineages. 'Furthermore, elder! A bodhisattva who has gone forth wears his clothing with ten merits. What are the ten? For the sake of shame, for the sake of covering the body, for the sake of mosquitoes and gnats, for the sake of wind and storms, not for the sake of softness, not for the sake of adornment, not for the sake of beauty, not for the sake of showing off, not for the sake of craving, and not for the sake of increasing pride. Elder! This is how a bodhisattva who has gone forth wears his clothing with ten merits.'

觸不為好故，為于沙門表戒相故，此染色衣令諸人天阿修羅等生塔想故而受持之，解脫而染非欲染衣，寂靜所宜非結所宜，著此染衣不起諸惡修諸善業，不為好故著染服衣，知聖道已我如是作，於一念頃不持染結。長者！是名出家菩薩十事功德持著身衣。

「複次長者！出家菩薩見十事故，盡其形壽不捨乞食。何等十？我今自活不由他活。若有眾生施我食者，要令安住於三歸處然後受食。若不施食，於是眾生生大悲心。為彼眾生勤行精進，令是眾生所作辦已后食其食。又我不違佛所教敕，為殖滿足根本因故、依降伏慢積聚無見頂因緣故，不為女人丈夫男女共和合故平等乞食。于諸眾生生平等心，集一切智莊嚴具故。長者！出家菩薩見此十利！盡壽不捨于乞食法。若有至心敬信來請！爾時應去。若有請者不至心請！觀有自利！利彼因緣即便應去。

「複次長者！出家菩薩見十利故，終不捨于阿練兒處。何等十？自在除去故，無我持故，舍臥具愛故，寂無愛故，處無可利故，阿練兒處捨身命故，舍眾鬧故，如來法中所作作故，寂定適意故，專念無留難故。長者！是名出家菩薩見十德利，盡壽不捨阿練兒處。長者！若阿練兒欲聽法故，有和上阿阇梨因緣事故，為問病故至村聚中，當作是念：今夜還去。若為讀誦

【現代漢語翻譯】現代漢語譯本：

『穿染色衣不是爲了好看，而是爲了在沙門中表明戒律的相狀，這染色衣能使人、天、阿修羅等眾生生起塔想，因此受持它。解脫而染，不是爲了貪慾而染衣，而是爲了寂靜，不適合結縛。穿上這染色衣，不起諸惡，修諸善業。不是爲了好看而穿染色衣，知道聖道后我才這樣做，在一念之間不執著于染色衣的束縛。長者！這叫做在家菩薩持著身上衣服的十種功德。

『再者，長者！出家菩薩見到十種原因，終其一生都不捨棄乞食。哪十種呢？我今自己生活，不依賴他人生活。如果有眾生施捨食物給我，要讓他安住在三歸依處，然後才接受食物。如果不施捨食物，就對這個眾生生起大悲心。爲了那個眾生勤奮精進，讓那個眾生所作的事情完成後再吃他的食物。而且我不違背佛的教誨，爲了種植滿足根本的因，依靠降伏我慢，積累無見頂的因緣，不爲了女人、丈夫、男女共同和合而平等乞食。對一切眾生生起平等心，爲了積聚一切智的莊嚴資具。長者！出家菩薩見到這十種利益，終身不捨棄乞食的方法。如果有真心敬信的人來邀請，那時就應該去。如果有邀請的人不是真心邀請，觀察到有自利、利益他的因緣，就應該去。

『再者，長者！出家菩薩見到十種利益，終究不捨棄阿練兒處（寂靜處）。哪十種呢？自在除去（煩惱）的緣故，沒有我執的緣故，捨棄臥具貪愛的緣故，寂靜沒有貪愛的緣故，處在沒有利益的地方的緣故，在阿練兒處捨棄身命的緣故，捨棄眾鬧的緣故，如來法中所作所為的緣故，寂靜禪定適意的緣故，專心念誦沒有障礙的緣故。長者！這叫做在家菩薩見到十種功德利益，終身不捨棄阿練兒處。長者！如果阿練兒爲了聽法，因為和尚、阿阇梨的因緣，爲了問病而到村落中，應當這樣想：今晚就回去。如果爲了讀誦

【English Translation】 English version:

'Wearing dyed robes is not for the sake of beauty, but to signify the precepts among the Śramaṇas (ascetics), these dyed robes cause beings such as humans, devas (gods), and asuras (demigods) to generate the thought of a stupa (relic mound), therefore they are upheld. Dyeing for liberation, not dyeing the robes for desire, but for tranquility, not suitable for bondage. Wearing these dyed robes, one does not generate evil, but cultivates good deeds. Not wearing dyed robes for the sake of beauty, knowing the holy path, I act in this way, not clinging to the bondage of dyed robes for even a moment. O Elder! This is called the ten merits of a Bodhisattva who has left home, wearing the robes on his body.

'Furthermore, O Elder! A Bodhisattva who has left home, seeing ten reasons, does not abandon begging for alms for the rest of his life. What are the ten? I now live by myself, not relying on others for my livelihood. If there are beings who offer me food, I must first have them abide in the Three Refuges, and then accept the food. If they do not offer food, I generate great compassion for those beings. For the sake of those beings, I diligently practice, and after those beings have completed their tasks, I eat their food. Moreover, I do not disobey the Buddha's teachings, in order to plant the cause of fulfilling the root, relying on subduing arrogance, accumulating the causes of the invisible summit, not begging for alms equally for the sake of women, husbands, or the union of men and women. Generating an equal mind towards all beings, in order to accumulate the adornments of all wisdom. O Elder! A Bodhisattva who has left home, seeing these ten benefits, does not abandon the practice of begging for alms for the rest of his life. If there are those who come with sincere respect and faith to invite, then one should go. If there are those who invite without sincerity, observing that there is a cause for self-benefit and benefit to them, then one should go.

'Furthermore, O Elder! A Bodhisattva who has left home, seeing ten benefits, never abandons the āraṇya (secluded place). What are the ten? Because of the freedom to remove (afflictions), because of the absence of self-attachment, because of abandoning the love of bedding, because of tranquility without love, because of being in a place without benefit, because of abandoning life in the āraṇya, because of abandoning the crowds, because of doing what is done in the Dharma of the Tathāgata (Buddha), because of the suitability of tranquil meditation, because of focused recitation without hindrance. O Elder! This is called the ten merits and benefits that a Bodhisattva who has left home sees, and does not abandon the āraṇya for the rest of his life. O Elder! If an āraṇya dweller goes to a village for the sake of listening to the Dharma, because of the cause of the Upadhyaya (preceptor) or Acharya (teacher), or for the sake of asking about illness, one should think: I will return tonight. If it is for the sake of reciting

在房舍住，應作是念：我今故在阿練若處，住阿練兒處與法相應，於一切物無有諍想，於一切法無障礙想集法無厭。長者！出家菩薩在阿練兒處作如是觀：我以何緣住阿練兒處？非但空處名為沙門，是中多有不調不寂、不堅不相應亦住是中，所謂獐鹿獼猴、鳥獸師子虎狼、賊旃陀羅，是等無有沙門功德。是故我應具阿練兒行沙門義利，謂繫念不亂，得陀羅尼，修大慈大悲，五通自在，滿六波羅蜜，不捨一切智心，修行方便，常以法施攝取眾生教化眾生。不捨攝法，修行六念，勤進修聞，繫念修集正相應行，不證果智，守護正法，信于業報，是名正見。斷於一切妄想分別，是正思惟。隨所解法而為演說，是名正語。除盡業滿，是名正業。斷除結習，是名正命。勤趣于定，是名正進。不忘諸法，是名正念。得一切智知，是名正定。解空不驚、無相不怖、無愿不怯，心不執有，依義不依語、依智不依識、依法不依人、依了義經不依不了義經。長者！是名出家菩薩住沙門法。

「複次長者！出家菩薩不應親近多人眾中。我應舍彼我之善根，終不捨於一切眾生故，修于善根。長者！出家菩薩有四親近，如來所許。何等為四？長者！出家菩薩親近聽法，是佛所許。親近成熟一切眾生，是佛所許。供養如來，是佛所許。親近不

【現代漢語翻譯】現代漢語譯本住在房舍時，應當這樣想：我現在之所以住在阿蘭若（遠離塵囂的寂靜處），是爲了住在與佛法相應的阿蘭若處，對於一切事物沒有爭執的想法，對於一切佛法沒有障礙的想法，並且不斷地積累佛法而不感到厭倦。長者！出家的菩薩在阿蘭若處應當這樣觀察：我因為什麼原因住在阿蘭若處？並非只是空曠的地方就叫做沙門（出家修行者），這裡面有很多不調伏、不寂靜、不堅定、不相應的也住在這裡，比如獐、鹿、獼猴、鳥獸、獅子、虎狼、盜賊、旃陀羅（賤民），這些人都沒有沙門的功德。因此，我應當具備阿蘭若的修行，成就沙門的意義和利益，也就是要做到繫念不散亂，獲得陀羅尼（總持法門），修習大慈大悲，獲得五神通自在，圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不捨棄一切智心，修行方便法門，常常用佛法來佈施攝取眾生，教化眾生。不捨棄攝法，修行六念（唸佛、念法、念僧、念戒、念施、念天），勤奮精進地聽聞佛法，繫念修習與正法相應的行為，不執著于證果的智慧，守護正法，相信業報，這叫做正見。斷除一切妄想分別，這叫做正思惟。隨自己所理解的佛法而為他人演說，這叫做正語。除盡一切業障，圓滿功德，這叫做正業。斷除煩惱習氣，這叫做正命。勤奮地趨向禪定，這叫做正精進。不忘失一切佛法，這叫做正念。獲得一切智慧，這叫做正定。理解空性而不驚慌，理解無相而不恐懼，理解無愿而不怯懦，心中不執著于有，依循意義而不依循言語，依循智慧而不依循意識，依循佛法而不依循人，依循了義經典而不依循不了義經典。長者！這叫做出家菩薩所住的沙門法。「再者，長者！出家菩薩不應當親近眾多人群。我應當捨棄我個人的善根，但永遠不捨棄一切眾生，因此要修習善根。長者！出家菩薩有四種親近，是如來所允許的。是哪四種呢？長者！出家菩薩親近聽聞佛法，這是佛所允許的。親近成熟一切眾生，這是佛所允許的。供養如來，這是佛所允許的。親近不

【English Translation】 English version When dwelling in a dwelling, one should think thus: 'I am now dwelling in an aranya (a secluded place), dwelling in an aranya that is in accordance with the Dharma, having no thought of contention towards all things, no thought of obstruction towards all Dharmas, and accumulating Dharmas without weariness.' O Elder! A Bodhisattva who has left home, when in an aranya, should contemplate thus: 'For what reason do I dwell in an aranya? It is not merely an empty place that is called a Shramana (a renunciate); there are many within it who are untamed, not tranquil, not steadfast, and not in accordance, such as deer, monkeys, birds, beasts, lions, tigers, wolves, thieves, and Chandalas (outcasts); these do not possess the merits of a Shramana. Therefore, I should possess the conduct of an aranya, fulfilling the meaning and benefit of a Shramana, which is to maintain mindfulness without distraction, attain Dharani (retention of teachings), cultivate great loving-kindness and great compassion, attain the five supernormal powers, perfect the six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), not abandon the mind of all-knowing wisdom, practice skillful means, constantly use the Dharma to bestow and gather beings, and teach beings. Not abandoning the gathering of Dharma, practicing the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heavens), diligently advancing in hearing the Dharma, maintaining mindfulness and cultivating actions that are in accordance with the Dharma, not clinging to the wisdom of attainment, protecting the true Dharma, and believing in karmic retribution; this is called Right View. Cutting off all delusive thoughts and discriminations, this is called Right Thought. Speaking according to the Dharma one has understood, this is called Right Speech. Eliminating all karmic obstacles and perfecting merits, this is called Right Action. Cutting off the habits of afflictions, this is called Right Livelihood. Diligently striving towards Samadhi (meditative concentration), this is called Right Effort. Not forgetting all Dharmas, this is called Right Mindfulness. Attaining the knowledge of all-knowing wisdom, this is called Right Samadhi. Understanding emptiness without being startled, understanding no-form without being afraid, understanding no-wish without being timid, not clinging to existence in the mind, relying on meaning and not on words, relying on wisdom and not on consciousness, relying on the Dharma and not on people, relying on definitive scriptures and not on non-definitive scriptures. O Elder! This is called the Shramana Dharma that a Bodhisattva who has left home dwells in.' Furthermore, O Elder! A Bodhisattva who has left home should not associate with large crowds. I should relinquish my own roots of goodness, but never abandon all sentient beings, and therefore cultivate roots of goodness. O Elder! There are four kinds of association that are permitted by the Tathagata for a Bodhisattva who has left home. What are the four? O Elder! A Bodhisattva who has left home associating with listening to the Dharma, this is permitted by the Buddha. Associating with maturing all sentient beings, this is permitted by the Buddha. Making offerings to the Tathagata, this is permitted by the Buddha. Associating with not

舍一切智心，是佛所許。長者！是名出家菩薩四種親近如來所許。長者！親近是四，勿親近余。

「複次長者！出家菩薩住阿練兒處，應如是念：『我以何故來在此處？我來至此為怖何事？畏誰故來？畏眾鬧故、畏親近故、畏貪瞋癡故、畏狂慢故、畏惱熱故、畏慳貪故、畏於色聲香味觸故、畏於陰魔煩惱魔死魔天魔故、無常常畏、無我我畏、苦中樂畏、不凈凈畏、心意識畏、現在捶打畏、我見畏、我我所畏、惡知識畏、利養畏、非時語畏、不見言見畏、不聞言聞畏、不念言念畏、不識言識畏、沙門垢畏、欲界色界無色界畏、一切諸道生死處畏、地獄畏、畜生畏、餓鬼畏，我今怖懼如是等畏，來至於此阿練兒處，不住在家憒鬧眾中，若不修行不修念處則不相應，脫是畏故來至此處。過去無量菩薩摩訶薩，一切皆住阿練兒處，解脫諸畏得於無畏，得無畏阿耨多羅三藐三菩提。未來菩薩亦復如是，住阿練兒處脫一切畏，得於無畏無上正道。現在菩薩摩訶薩亦復如是，住阿練兒處修行無畏，得於無畏阿耨多羅三藐三菩提，脫一切畏。是故我今欲得無畏脫一切畏，住阿練兒處。』

「複次長者！出家菩薩住阿練兒處，無怖無畏，應如是學。若有畏者，皆由著我、皆由執我，我為初首。皆由愛我，起我、見我、想我、

【現代漢語翻譯】現代漢語譯本：捨棄一切智慧之心，這是佛所允許的。長者！這被稱為出家菩薩四種親近如來所允許的方式。長者！親近這四種，不要親近其他的。再者，長者！出家菩薩住在寂靜處（阿練兒處，指遠離喧囂的修行場所），應當這樣想：『我為何來到這裡？我來到這裡是爲了害怕什麼？因為畏懼誰而來的？是因為畏懼人群喧鬧、畏懼親近、畏懼貪嗔癡、畏懼狂妄自大、畏懼煩惱熱惱、畏懼慳吝貪婪、畏懼色聲香味觸、畏懼五陰魔（色受想行識）、煩惱魔、死魔、天魔（指欲界天魔），畏懼無常的常、畏懼無我的我、畏懼苦中的樂、畏懼不凈的凈、畏懼心意識、畏懼現在的捶打、畏懼我見、畏懼我與我所、畏懼惡知識、畏懼利養、畏懼不合時宜的言語、畏懼不見說見、不聞說聞、不念說念、不識說識、畏懼沙門（指修行人）的污垢、畏懼欲界（指眾生有慾望的境界）的無畏、畏懼一切諸道生死之處、畏懼地獄、畏懼畜生、畏懼餓鬼。我如今怖畏這些恐懼，所以來到這寂靜處，不住在在家的喧鬧人群中，如果我不修行，不修習念處（指四念處，即身受心法），就不能相應，爲了脫離這些恐懼才來到這裡。過去無量菩薩摩訶薩，都住在寂靜處，解脫了各種恐懼，獲得了無畏，獲得了無畏的阿耨多羅三藐三菩提（無上正等正覺）。未來的菩薩也同樣如此，住在寂靜處，脫離一切恐懼，獲得無畏的無上正道。現在的菩薩摩訶薩也同樣如此，住在寂靜處修行無畏，獲得無畏的阿耨多羅三藐三菩提，脫離一切恐懼。因此，我如今想要獲得無畏，脫離一切恐懼，所以住在寂靜處。』再者，長者！出家菩薩住在寂靜處，沒有恐懼和畏懼，應當這樣學習。如果有恐懼，都是因為執著於我，都是因為執取我，以我為首。都是因為愛我，生起我、見我、想我。

【English Translation】 English version: To relinquish the mind of all-knowing wisdom, this is what the Buddha allows. Elder! This is called the four kinds of ways that a renunciate Bodhisattva is allowed to be close to the Tathagata. Elder! Be close to these four, do not be close to others. Furthermore, Elder! A renunciate Bodhisattva dwelling in a secluded place (aranya, a place for solitary practice away from the noise), should think thus: 'Why have I come to this place? What am I afraid of that I have come here? Because of fear of whom have I come? It is because of fear of the noise of the crowd, fear of intimacy, fear of greed, hatred, and delusion, fear of arrogance, fear of vexation and heat, fear of stinginess and greed, fear of form, sound, smell, taste, and touch, fear of the five skandha demons (form, feeling, perception, mental formations, consciousness), the demon of afflictions, the demon of death, the demon of the heavens (referring to the demons of the desire realm), fear of the permanence of impermanence, fear of the self of no-self, fear of pleasure in suffering, fear of purity in impurity, fear of mind and consciousness, fear of present beatings, fear of self-view, fear of self and what belongs to self, fear of evil friends, fear of gain and offerings, fear of untimely speech, fear of saying seeing when not seeing, saying hearing when not hearing, saying thinking when not thinking, saying knowing when not knowing, fear of the defilements of a shramana (a practitioner), fear of the no fear of the desire realm (referring to the realm of beings with desires), fear of all the places of birth and death in all paths, fear of hell, fear of animals, fear of hungry ghosts. I am now afraid of these fears, so I have come to this secluded place, not dwelling in the noisy crowd of householders. If I do not practice, do not cultivate the mindfulness (referring to the four foundations of mindfulness: body, feeling, mind, and dharma), then I will not be in accordance, and it is to escape these fears that I have come here. In the past, countless Bodhisattva Mahasattvas all dwelt in secluded places, liberated from all fears, attained fearlessness, and attained the fearless Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). Future Bodhisattvas will also be like this, dwelling in secluded places, escaping all fears, and attaining the fearless supreme path. Present Bodhisattva Mahasattvas are also like this, dwelling in secluded places, cultivating fearlessness, attaining the fearless Anuttara Samyak Sambodhi, and escaping all fears. Therefore, I now wish to attain fearlessness, escape all fears, and so I dwell in a secluded place.' Furthermore, Elder! A renunciate Bodhisattva dwelling in a secluded place, without fear or dread, should learn thus. If there is fear, it is all because of attachment to self, it is all because of grasping at self, with self as the foremost. It is all because of love for self, giving rise to self, seeing self, thinking self.

持我，妄想於我、守護於我。若住阿練兒處不捨執我，是為失利。長者！若住阿練兒處無有我想，是住阿練兒處。無有見著，是住阿練兒處。不住我我所，是住阿練兒處。長者當知，無涅槃想，是住阿練兒處，況煩惱想。長者！謂阿練兒處者，不依著於一切諸法，不住諸法，于諸法無礙，不依色聲香味觸住，住一切法平等無垢，住善調心，棄一切畏住于無畏，住脫一切結流大河，住于聖種，住于少欲，住于知足易滿易養，住充滿智，住如聞修行；住于解脫，觀空無相無作門故；住解脫知見，斷繫縛故；住于邊際，順因緣故；住所住已辦，究竟凈故。長者！猶如空處藥木叢林不怖不畏。如是長者！出家菩薩住阿練兒處，應自生心猶如草木墻壁等想、猶如幻想，是中誰畏誰怖？是以應以無畏觀身，此身非我非我所，無眾生、無壽命、無人、無丈夫、無少年。所言畏者，空名無實，我今不應以無實生畏，如彼空處藥木叢林無主無護。應如是知一切法已，如是善住阿練兒處。何以故？斷憂諍故名阿練兒，無生無護名阿練兒。

「複次長者！出家菩薩住阿練兒處，應如是學。漸順戒聚，次修定聚，住阿練兒處集於慧聚，住阿練兒處習解脫聚，住阿練兒處生解脫知見聚，住阿練兒處敷助菩提法，住阿練兒處集於十二頭陀功德

【現代漢語翻譯】現代漢語譯本：執著于『我』，妄想有『我』，守護著『我』。如果住在阿蘭若（aranya，指寂靜處）還不能放下對『我』的執著，這就是失去了利益。長者！如果住在阿蘭若處沒有『我』的想法，這才是住在阿蘭若處。沒有執著和見解，這才是住在阿蘭若處。不住于『我』和『我所』，這才是住在阿蘭若處。長者應當知道，沒有對涅槃的執著，這才是住在阿蘭若處，更何況是對煩惱的執著。長者！所謂阿蘭若處，就是不執著於一切諸法，不住于諸法，對於諸法沒有障礙，不住於色、聲、香、味、觸，安住於一切法平等無垢，安住于善調伏的心，捨棄一切恐懼安住于無畏，安住于脫離一切結縛的河流，安住于聖者的種性，安住于少欲，安住于知足、容易滿足和容易養活，安住于充滿智慧，安住于如所聞而修行；安住于解脫，因為觀察空、無相、無作之門；安住于解脫的知見，因為斷除了繫縛；安住于邊際，順應因緣；安住于所應住之處，因為已經究竟清凈。長者！就像空曠之處的藥木叢林，不會感到恐懼和害怕。同樣，長者！出家的菩薩住在阿蘭若處，應當自己生起這樣的想法，如同草木墻壁等，如同幻象，這裡誰會害怕誰呢？因此，應當以無畏的心觀察身體，這個身體不是『我』，也不是『我所』，沒有眾生、沒有壽命、沒有人、沒有丈夫、沒有少年。所說的恐懼，只是空名沒有實際，我現在不應該因為沒有實際的東西而產生恐懼，就像那空曠之處的藥木叢林，沒有主人也沒有守護。應當這樣瞭解一切法，這樣才能善住于阿蘭若處。為什麼呢？因為斷除了憂愁和爭論，所以稱為阿蘭若，沒有生起和守護，所以稱為阿蘭若。「再者，長者！出家的菩薩住在阿蘭若處，應當這樣學習。逐漸順應戒律的聚集，然後修習禪定的聚集，住在阿蘭若處積聚智慧的聚集，住在阿蘭若處修習解脫的聚集，住在阿蘭若處生起解脫知見的聚集，住在阿蘭若處鋪設輔助菩提的方法，住在阿蘭若處積聚十二種頭陀的功德。

【English Translation】 English version: Holding onto 『I』, imagining 『I』, guarding 『I』. If one dwells in an aranya (aranya, a secluded place) and does not relinquish the attachment to 『I』, it is a loss. Elder! If one dwells in an aranya without the thought of 『I』, that is dwelling in an aranya. Without clinging and views, that is dwelling in an aranya. Not dwelling in 『I』 and 『mine』, that is dwelling in an aranya. Elder, you should know that not having attachment to nirvana is dwelling in an aranya, let alone attachment to afflictions. Elder! The so-called aranya is not clinging to all dharmas, not dwelling in dharmas, having no obstruction to dharmas, not dwelling in form, sound, smell, taste, touch, dwelling in the equality and purity of all dharmas, dwelling in a well-tamed mind, abandoning all fear and dwelling in fearlessness, dwelling in the river that has crossed all fetters, dwelling in the lineage of the noble ones, dwelling in few desires, dwelling in contentment, easy to satisfy and easy to nourish, dwelling in full wisdom, dwelling in practicing as heard; dwelling in liberation, because of observing the doors of emptiness, signlessness, and non-action; dwelling in the knowledge and vision of liberation, because of cutting off the fetters; dwelling at the edge, in accordance with conditions; dwelling where one should dwell, because of ultimate purity. Elder! Just like a forest of medicinal trees in an empty place, one does not feel fear or dread. Likewise, Elder! A monastic bodhisattva dwelling in an aranya should generate such thoughts, like grass, trees, walls, etc., like illusions, who would fear whom here? Therefore, one should observe the body with fearlessness, this body is not 『I』 nor 『mine』, there is no sentient being, no life span, no person, no man, no youth. What is called fear is just an empty name without reality, I should not generate fear from something unreal, like that forest of medicinal trees in an empty place, without a master or protector. One should understand all dharmas in this way, and thus dwell well in an aranya. Why? Because it is called aranya for cutting off sorrow and disputes, it is called aranya for not arising and not protecting. Furthermore, Elder! A monastic bodhisattva dwelling in an aranya should learn in this way. Gradually accord with the accumulation of precepts, then cultivate the accumulation of samadhi, dwelling in an aranya accumulate the accumulation of wisdom, dwelling in an aranya practice the accumulation of liberation, dwelling in an aranya generate the accumulation of the knowledge and vision of liberation, dwelling in an aranya lay out the methods that aid bodhi, dwelling in an aranya accumulate the twelve dhuta qualities.

，住阿練兒處諦方便故，住阿練兒處善知陰故，住阿練兒處等法界故，住阿練兒處削除諸入故，住阿練兒處不忘菩提心故，住阿練兒處觀空無畏故，住阿練兒處不失一切諸善根故，住阿練兒處佛所讚歎，住阿練兒處菩薩所贊，住阿練兒處諸聖所譽，住阿練兒處欲解脫者之所依故，住阿練兒處欲一切智者應住是處。

「複次長者！出家菩薩住阿練兒處，以少許事滿六波羅蜜。何以故？住阿練兒處不惜身命，是名出家菩薩住阿練兒處修習滿於檀波羅蜜。長者！出家菩薩住頭陀戒、身口意戒，是名出家菩薩住阿練兒處修習滿於尸波羅蜜。長者！云何出家菩薩住阿練兒修習滿於忍波羅蜜？于諸眾生無瞋恚心忍一切智。長者！是名出家菩薩住阿練兒處修習滿於忍波羅蜜。長者！云何出家菩薩住阿練兒處修習滿於進波羅蜜？而是菩薩應如是學，我不離是處要當得于無生法忍。長者！是名出家菩薩住阿練兒處修習滿於進波羅蜜。長者！云何出家菩薩住阿練兒處修習滿於禪波羅蜜？長者！出家菩薩住阿練兒處，舍于禪定教化眾生修諸善根。長者！是名出家菩薩住阿練兒處修習滿於禪波羅蜜。長者！云何出家菩薩住阿練兒處修習滿於般若波羅蜜。長者！是出家菩薩住阿練兒處，應如是學，如我此身空處亦爾，如我此身菩提亦爾，如

【現代漢語翻譯】現代漢語譯本住在阿練兒處（araṇya，指遠離村落的寂靜處）是因為方便修行，住在阿練兒處是因為善於瞭解五蘊（陰），住在阿練兒處是因為等同於法界，住在阿練兒處是因為消除諸入（指六根），住在阿練兒處是因為不忘菩提心，住在阿練兒處是因為觀察空性而無所畏懼，住在阿練兒處是因為不失去一切善根，住在阿練兒處是佛所讚歎的，住在阿練兒處是菩薩所讚歎的，住在阿練兒處是諸聖所稱譽的，住在阿練兒處是想要解脫的人所依賴的，住在阿練兒處是想要獲得一切智慧的人應該居住的地方。「再者，長者！出家的菩薩住在阿練兒處，以少許的修行就能圓滿六波羅蜜（pāramitā，指到達彼岸的修行）。為什麼呢？因為住在阿練兒處不吝惜身命，這叫做出家菩薩住在阿練兒處修習圓滿檀波羅蜜（dāna-pāramitā，佈施波羅蜜）。長者！出家的菩薩持守頭陀戒（dhūta-guṇa，指苦行戒）、身口意戒，這叫做出家菩薩住在阿練兒處修習圓滿尸波羅蜜（śīla-pāramitā，持戒波羅蜜）。長者！如何是出家菩薩住在阿練兒處修習圓滿忍波羅蜜呢？對於一切眾生沒有嗔恨心，忍受一切智慧。長者！這叫做出家菩薩住在阿練兒處修習圓滿忍波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）。長者！如何是出家菩薩住在阿練兒處修習圓滿進波羅蜜呢？這位菩薩應當這樣學習，我不離開這個地方，一定要得到無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟）。長者！這叫做出家菩薩住在阿練兒處修習圓滿進波羅蜜（vīrya-pāramitā，精進波羅蜜）。長者！如何是出家菩薩住在阿練兒處修習圓滿禪波羅蜜呢？長者！出家的菩薩住在阿練兒處，捨棄禪定，教化眾生修習各種善根。長者！這叫做出家菩薩住在阿練兒處修習圓滿禪波羅蜜（dhyāna-pāramitā，禪定波羅蜜）。長者！如何是出家菩薩住在阿練兒處修習圓滿般若波羅蜜呢？長者！這位出家的菩薩住在阿練兒處，應當這樣學習，如同我的身體是空性，空處也是如此，如同我的身體是菩提，菩提也是如此。

【English Translation】 English version Dwelling in the araṇya (a secluded place away from villages) is for the sake of convenient practice, dwelling in the araṇya is because of skillful understanding of the skandhas (aggregates), dwelling in the araṇya is because of being equal to the dharma-dhātu (realm of reality), dwelling in the araṇya is because of eliminating the āyatanas (sense bases), dwelling in the araṇya is because of not forgetting the bodhicitta (mind of enlightenment), dwelling in the araṇya is because of observing emptiness without fear, dwelling in the araṇya is because of not losing all good roots, dwelling in the araṇya is praised by the Buddha, dwelling in the araṇya is praised by the Bodhisattvas, dwelling in the araṇya is lauded by the sages, dwelling in the araṇya is the reliance of those who desire liberation, dwelling in the araṇya is where those who desire all wisdom should reside. Furthermore, O Elder! A renunciate Bodhisattva dwelling in the araṇya, with little practice, fulfills the six pāramitās (perfections). Why is that? Because dwelling in the araṇya, one does not begrudge their life, this is called a renunciate Bodhisattva dwelling in the araṇya cultivating and fulfilling the dāna-pāramitā (perfection of giving). O Elder! A renunciate Bodhisattva upholding the dhūta-guṇas (ascetic practices), the precepts of body, speech, and mind, this is called a renunciate Bodhisattva dwelling in the araṇya cultivating and fulfilling the śīla-pāramitā (perfection of morality). O Elder! How does a renunciate Bodhisattva dwelling in the araṇya cultivate and fulfill the kṣānti-pāramitā (perfection of patience)? Towards all beings, having no anger, enduring all wisdom. O Elder! This is called a renunciate Bodhisattva dwelling in the araṇya cultivating and fulfilling the kṣānti-pāramitā. O Elder! How does a renunciate Bodhisattva dwelling in the araṇya cultivate and fulfill the vīrya-pāramitā (perfection of vigor)? This Bodhisattva should learn thus, 'I will not leave this place until I attain the anutpattika-dharma-kṣānti (acceptance of the non-arising of dharmas).' O Elder! This is called a renunciate Bodhisattva dwelling in the araṇya cultivating and fulfilling the vīrya-pāramitā. O Elder! How does a renunciate Bodhisattva dwelling in the araṇya cultivate and fulfill the dhyāna-pāramitā (perfection of meditation)? O Elder! A renunciate Bodhisattva dwelling in the araṇya, abandoning meditation, teaches sentient beings to cultivate various good roots. O Elder! This is called a renunciate Bodhisattva dwelling in the araṇya cultivating and fulfilling the dhyāna-pāramitā. O Elder! How does a renunciate Bodhisattva dwelling in the araṇya cultivate and fulfill the prajñā-pāramitā (perfection of wisdom)? O Elder! This renunciate Bodhisattva dwelling in the araṇya should learn thus, 'Just as my body is empty, so is the empty place, just as my body is bodhi, so is bodhi.'

如無妄想、如空無妄想。長者！是名出家菩薩住阿練兒處修滿般若波羅蜜。長者！出家菩薩住阿練兒處，如是修滿六波羅蜜。長者！出家菩薩成就四法，知阿練兒處。何等四？凈戒、多聞、思惟相應、如法修行，是名出家菩薩知住阿練兒處。複次長者！出家菩薩若結增上不應親彼，住阿練兒處應摧伏結。複次長者！出家菩薩住阿練兒處，應修五通，為化天龍夜叉乾闥婆故。複次長者！出家菩薩應如佛教住阿練兒處。是中我應滿於一切清凈之善，善法所勛，后至城邑聚落說法。長者！是名出家菩薩如是四法住阿練兒處。

「複次長者！出家菩薩從阿練兒處起，受法讀誦，詣于和上阿阇梨所，上中下坐，是我福田；不應懈怠，是我自業；不嫉于彼，應為彼使。應如是觀，如來、應供、正遍覺，一切天世魔梵沙門婆羅門供養福田。佛是一切眾生之父，佛不生心求于給使。我今欲學，我亦當為一切眾生作于給使，我不求他為我給使。何以故？長者！若有比丘重於給使，失法功德。若以財攝，彼當云何？欲使我作故以財攝我，非為法故自失己信。若財攝給使，無大報利。若向和上阿阇梨所，知其心意應如所作，莫令和上阿阇梨不信於我、不敬愛我。彼捨身命為讚誦法故，稱滿其意為功德利，舍于利養讚歎於法。長者！若是

【現代漢語翻譯】現代漢語譯本：『沒有妄想，如同虛空沒有妄想。長者！這稱為出家菩薩住在寂靜處修滿般若波羅蜜（智慧到彼岸）。長者！出家菩薩住在寂靜處，這樣修滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧到彼岸）。長者！出家菩薩成就四種法，才能瞭解寂靜處。是哪四種？清凈的戒律、廣博的聞法、與思惟相應、如法修行，這稱為出家菩薩瞭解住在寂靜處。再者，長者！出家菩薩如果結使（煩惱）增長，不應親近他們，住在寂靜處應當摧伏結使。再者，長者！出家菩薩住在寂靜處，應當修習五神通（天眼通、天耳通、他心通、宿命通、神足通），爲了教化天、龍、夜叉（一種鬼神）、乾闥婆（一種天神）。再者，長者！出家菩薩應當按照佛陀的教導住在寂靜處。在這裡我應當圓滿一切清凈的善行，被善法所熏習，之後到城市村落說法。長者！這稱為出家菩薩以這四種法住在寂靜處。』『再者，長者！出家菩薩從寂靜處出來，接受佛法並讀誦，前往和尚（出家受戒的師父）或阿阇梨（教授戒律的師父）那裡，坐在上座、中座或下座，他們是我的福田；不應該懈怠，這是我自己的修行；不嫉妒他們，應當為他們服務。應當這樣觀察，如來（佛的稱號）、應供（值得供養的人）、正遍覺（完全覺悟的人），是一切天世、魔、梵（天神）、沙門（出家修行者）、婆羅門（祭司）供養的福田。佛是一切眾生的父親，佛不會生起求人服侍的心。我現在想要學習，我也應當為一切眾生服務，我不求他人為我服務。為什麼呢？長者！如果有比丘看重服侍，就會失去佛法的功德。如果用財物來攝受，他們會怎麼樣呢？他們想要我為他們做事，所以用財物來攝受我，不是爲了佛法，自己失去了信心。如果用財物來攝受服侍，沒有大的報酬利益。如果前往和尚或阿阇梨那裡，瞭解他們的心意應當按照他們所做的去做，不要讓和尚或阿阇梨不信任我、不敬愛我。他們捨棄身命爲了讚誦佛法，滿足他們的心意是爲了功德利益，捨棄利益供養而讚歎佛法。長者！如果這樣』

【English Translation】 English version: 'Without delusion, like emptiness without delusion. Elder! This is called a renunciate Bodhisattva dwelling in a secluded place, perfecting Prajna Paramita (perfection of wisdom). Elder! A renunciate Bodhisattva dwelling in a secluded place, thus perfects the six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). Elder! A renunciate Bodhisattva who achieves four qualities understands the secluded place. What are the four? Pure precepts, extensive learning, corresponding with contemplation, and practicing according to the Dharma. This is called a renunciate Bodhisattva understanding how to dwell in a secluded place. Furthermore, Elder! If a renunciate Bodhisattva's fetters (afflictions) increase, they should not associate with those people; dwelling in a secluded place, they should subdue their fetters. Furthermore, Elder! A renunciate Bodhisattva dwelling in a secluded place should cultivate the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and magical powers) in order to transform devas, nagas, yakshas (a type of spirit), and gandharvas (a type of celestial being). Furthermore, Elder! A renunciate Bodhisattva should dwell in a secluded place according to the Buddha's teachings. Here, I should perfect all pure good deeds, be influenced by good Dharma, and then go to cities and villages to preach the Dharma. Elder! This is called a renunciate Bodhisattva dwelling in a secluded place with these four qualities.' 'Furthermore, Elder! A renunciate Bodhisattva, arising from a secluded place, receives and recites the Dharma, and goes to the Upadhyaya (preceptor) or Acharya (teacher of precepts), sitting in the upper, middle, or lower seat. They are my field of merit; I should not be lazy, this is my own practice; I should not be jealous of them, I should serve them. One should observe in this way: the Tathagata (title of the Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), is the field of merit for all devas, maras, brahmas (gods), shramanas (renunciates), and brahmins (priests). The Buddha is the father of all beings; the Buddha does not give rise to a mind that seeks service. Now I want to learn, I should also serve all beings, I do not seek others to serve me. Why? Elder! If a Bhikshu (monk) values service, they will lose the merits of the Dharma. If they are attracted by wealth, what will happen? They want me to work for them, so they attract me with wealth, not for the sake of the Dharma, and they lose their own faith. If service is attracted by wealth, there is no great reward or benefit. If one goes to the Upadhyaya or Acharya, understanding their intentions, one should act according to what they do, and not cause the Upadhyaya or Acharya to distrust or disrespect me. They give up their lives to praise and recite the Dharma, fulfilling their intentions for the sake of merit and benefit, giving up material offerings and praising the Dharma. Elder! If it is like this,'

菩薩於他人所受持讀誦一四句偈、施戒忍進定慧相應集菩提道，於是師所為法恭敬。如上諸師受持文字章句偈頌，于無量劫應為彼使，不生諂偽一切供養。長者當知，不報其恩況不敬法。長者！若信起善念，唸佛法僧、念于無漏、念寂調伏，于無量劫給侍，使令供養和上，猶不報滿和上之恩，長者應如是知。長者當知，若聞法已有無量報得無量智，我應無量供養和上。

「複次長者！出家菩薩如出家法住。長者！云何名為如出家法住？是出家菩薩聞凈戒已，應如是學修四凈戒。何等為四？謂住聖種樂於頭陀，不親近於在家出家，不諂曲住阿練兒處。複次長者！出家菩薩聞凈戒已，復應如是學四凈戒。何等四？謂身凈戒亦不得身，謂口凈戒亦不得口，離於諸見發一切智心。長者！是名四凈戒。複次長者！出家菩薩聞凈戒已，應如是學於四凈戒。何等四？離於我想，棄於我所，遠斷常見，解因緣法。長者！是名四凈戒。複次長者！出家菩薩聞凈戒已，應如是學於四凈戒。何等四？謂陰無所有，界如法界，入如空聚，不住假名。長者！是名四凈戒。複次長者！出家菩薩聞凈戒已，應如是學於四凈戒。何等四？知我不得我，聞覺於他令心清凈，心不樂住一切法等，無有動搖。長者！是名四凈戒。複次長者！出家菩薩聞凈

【現代漢語翻譯】現代漢語譯本：菩薩對於他人所受持、讀誦的包含四句的偈頌，以及與之相應的佈施、持戒、忍辱、精進、禪定、智慧等，這些都能彙集成菩提之道，因此應當對傳授這些教法的老師恭敬。如同上述的諸位老師受持文字、章節、偈頌，在無量劫中都應當為他們服務，不生虛偽之心，盡一切所能供養。長者，你應該知道，不報答他們的恩情，更何況不尊敬佛法呢？長者！如果因為信仰而生起善念，憶念佛、法、僧三寶，憶念無漏的境界，憶念寂靜調伏的修行，即使在無量劫中侍奉、使喚、供養和尚，也無法完全報答和尚的恩情，長者應當這樣理解。長者，你應該知道，如果聽聞佛法已經獲得了無量的福報，得到了無量的智慧，我應當無量地供養和尚。「再者，長者！出家的菩薩應當按照出家的方法安住。長者！什麼叫做按照出家的方法安住呢？是指出家的菩薩聽聞清凈的戒律后，應當這樣學習和修持四種清凈的戒律。是哪四種呢？就是安住于聖種（指聖者的種性），樂於頭陀行（指苦行），不親近在家或出家之人，不諂媚虛偽，安住在阿練若處（指寂靜處）。再者，長者！出家的菩薩聽聞清凈的戒律后，還應當這樣學習四種清凈的戒律。是哪四種呢？就是身清凈的戒律，也不執著于身體；口清凈的戒律，也不執著于口；遠離各種見解，發起一切智的心。長者！這叫做四種清凈的戒律。再者，長者！出家的菩薩聽聞清凈的戒律后，應當這樣學習四種清凈的戒律。是哪四種呢？就是遠離我執的念頭，捨棄我所擁有的執著，遠離斷常二見的執著，理解因緣法。長者！這叫做四種清凈的戒律。再者，長者！出家的菩薩聽聞清凈的戒律后，應當這樣學習四種清凈的戒律。是哪四種呢？就是認識到五蘊（陰）是空無所有的，界（指十八界）如同法界一樣，入（指十二入）如同空聚一樣，不住于假名。長者！這叫做四種清凈的戒律。再者，長者！出家的菩薩聽聞清凈的戒律后，應當這樣學習四種清凈的戒律。是哪四種呢？就是知道我不可得，聽聞覺悟他人，令心清凈，心不執著於一切法，平等對待一切法，沒有動搖。長者！這叫做四種清凈的戒律。再者，長者！出家的菩薩聽聞清凈的戒律后，應當

【English Translation】 English version: A Bodhisattva, upon hearing others recite a four-line verse, and practicing giving, discipline, patience, diligence, meditation, and wisdom, which together form the path to Bodhi, should respect the teacher who imparts these teachings. Just as these teachers uphold the words, chapters, and verses, one should serve them for countless eons, without hypocrisy, offering all possible support. Elder, you should know that if one does not repay their kindness, how much less would one respect the Dharma? Elder! If, due to faith, one generates good thoughts, remembering the Buddha, Dharma, and Sangha, remembering the unconditioned, remembering the peace of taming the mind, even serving, employing, and offering to the Upadhyaya (preceptor) for countless eons, one would still not fully repay the Upadhyaya's kindness. Elder, you should understand this. Elder, you should know that if one has heard the Dharma and gained immeasurable merit and wisdom, one should offer immeasurable support to the Upadhyaya. Furthermore, Elder! A Bodhisattva who has left home should abide according to the rules of monastic life. Elder! What does it mean to abide according to the rules of monastic life? It means that a Bodhisattva who has left home, upon hearing the pure precepts, should learn and practice the four pure precepts. What are these four? They are: abiding in the noble lineage, delighting in ascetic practices (dhuta), not associating closely with lay or monastic people, not being deceitful, and dwelling in secluded places (aranya). Furthermore, Elder! A Bodhisattva who has left home, upon hearing the pure precepts, should also learn these four pure precepts. What are these four? They are: the pure precept of the body, without clinging to the body; the pure precept of speech, without clinging to speech; abandoning all views, and generating the mind of all-knowing wisdom. Elder! These are called the four pure precepts. Furthermore, Elder! A Bodhisattva who has left home, upon hearing the pure precepts, should learn these four pure precepts. What are these four? They are: abandoning the notion of 'I', relinquishing the attachment to 'mine', distancing oneself from the views of permanence and annihilation, and understanding the law of dependent origination. Elder! These are called the four pure precepts. Furthermore, Elder! A Bodhisattva who has left home, upon hearing the pure precepts, should learn these four pure precepts. What are these four? They are: recognizing that the aggregates (skandhas) are empty, the realms (dhatus) are like the Dharma realm, the sense bases (ayatanas) are like empty gatherings, and not dwelling in conventional names. Elder! These are called the four pure precepts. Furthermore, Elder! A Bodhisattva who has left home, upon hearing the pure precepts, should learn these four pure precepts. What are these four? They are: knowing that 'I' is unattainable, hearing and awakening others, purifying the mind, not clinging to any dharma, treating all dharmas equally, and being unwavering. Elder! These are called the four pure precepts. Furthermore, Elder! A Bodhisattva who has left home, upon hearing the pure

戒已，應如是學於四凈戒。何等四？所謂解空，不畏無相，一切眾生起于大悲，入于無我。長者！是名出家菩薩四種凈戒。

「複次長者！出家菩薩聞凈三昧已，應如是學何等凈三昧？謂一切法無所有。無有二心、正業心、一處心。無動搖心、無戲論心、無亂鬧心、無依止心。於心自在無有馳散，不住心界，見心如幻。觀一切法等如法界，無行無住，又亦無起不得內外，三昧同等。住如是法，說名三昧。如是長者！是名出家菩薩觀凈定聚。

「複次長者！出家菩薩聞凈慧聚，聞已應觀何等名為清凈慧聚？是菩薩應如是修學，知于緣法分別智、辯智、疾智、眾生智、攝外眾生智。如是長者！出家菩薩觀凈慧聚。

「複次長者！出家菩薩應如是學，所謂慧者名無繫縛，以無身故；無所執持、無動無住、無形無相、無生無行，如虛空故。長者！若如是觀，名為菩薩住于出家。」

說是法時，八千眾生髮阿耨多羅三藐三菩提心。是諸長者得無生法忍。三萬二千眾生遠塵離垢得法眼凈。

爾時郁伽長者歡喜踴躍，以價直百千衣奉上供佛，白言：「世尊！以此善根普施一切諸眾生等，令諸在家菩薩摩訶薩成就如佛所教戒法，諸出家菩薩愿令滿足一切諸法，亦令滿足如佛所教。世尊！云何在家菩薩住

【現代漢語翻譯】現代漢語譯本：受持戒律后，應當這樣學習四種清凈的戒律。是哪四種呢？就是理解空性（解空，指理解一切事物沒有固定不變的自性），不畏懼無相（不畏無相，指不執著于任何表象），對一切眾生生起大悲心（大悲，指無條件的慈悲），證入無我（無我，指認識到沒有永恒不變的自我）。長者！這稱為出家菩薩的四種清凈戒律。其次，長者！出家菩薩聽聞清凈三昧（三昧，指禪定）后，應當這樣學習何為清凈三昧？就是理解一切法都沒有實體。沒有二心（二心，指猶豫不決的心），正業心（正業心，指專注于正確行為的心），一心（一心，指專注的心）。沒有動搖的心，沒有戲論的心（戲論心，指喜歡空談的心），沒有散亂的心，沒有依賴的心。對於心能自在而不散亂，不住在心的界限，視心如幻。觀察一切法平等如法界（法界，指宇宙萬法的本體），沒有行動也沒有停留，也沒有生起，不執著于內外，三昧平等。安住于這樣的法，稱為三昧。像這樣，長者！這稱為出家菩薩觀察清凈的定聚（定聚，指禪定的集合）。其次，長者！出家菩薩聽聞清凈慧聚（慧聚，指智慧的集合）后，聽聞后應當觀察什麼稱為清凈慧聚？這位菩薩應當這樣修學，瞭解緣起法（緣起法，指一切事物相互依存的法則）的分別智（分別智，指辨別事物的智慧）、辯才智（辯智，指善於辯論的智慧）、敏捷智（疾智，指快速理解的智慧）、眾生智（眾生智，指了解眾生根性的智慧）、攝受外道眾生智（攝外眾生智，指引導外道眾生走向正道的智慧）。像這樣，長者！出家菩薩觀察清凈的慧聚。其次，長者！出家菩薩應當這樣學習，所謂慧，就是沒有束縛，因為沒有身體的緣故；沒有執著，沒有動搖也沒有停留，沒有形狀也沒有相貌，沒有生起也沒有行為，如同虛空一樣。長者！如果這樣觀察，就稱為菩薩安住于出家。當宣說此法時，八千眾生髮起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心，指無上正等正覺之心）。這些長者獲得了無生法忍（無生法忍，指對一切法不生不滅的真理的領悟）。三萬二千眾生遠離塵垢，獲得了法眼凈（法眼凈，指對佛法的清凈理解）。當時，郁伽長者歡喜踴躍，用價值百千的衣服供養佛陀，說道：『世尊！我將此善根普遍施予一切眾生，使在家菩薩摩訶薩（菩薩摩訶薩，指大菩薩）成就如佛所教的戒法，愿出家菩薩滿足一切諸法，也令滿足如佛所教。世尊！在家菩薩如何安住？』

【English Translation】 English version: Having received the precepts, one should thus learn the four pure precepts. What are the four? They are understanding emptiness (解空, understanding that all things have no fixed, unchanging self-nature), not fearing the absence of characteristics (不畏無相, not clinging to any appearances), generating great compassion for all sentient beings (大悲, unconditional compassion), and entering into non-self (無我, realizing there is no permanent self). Elder! These are called the four pure precepts of a renunciate Bodhisattva. Furthermore, Elder! Having heard of pure samadhi (三昧, meditative concentration), a renunciate Bodhisattva should thus learn what is pure samadhi? It is understanding that all dharmas have no substance. There is no duality of mind (二心, a mind that is hesitant), no mind of right action (正業心, a mind focused on correct actions), no one-pointed mind (一心, a focused mind). There is no wavering mind, no mind of idle talk (戲論心, a mind that enjoys empty talk), no scattered mind, no dependent mind. The mind is free and not scattered, not dwelling in the boundaries of the mind, seeing the mind as an illusion. Observing all dharmas as equal to the dharma realm (法界, the essence of all phenomena), without action or dwelling, without arising, not clinging to inside or outside, samadhi is equal. Abiding in such a dharma is called samadhi. Thus, Elder! This is called a renunciate Bodhisattva observing the pure concentration aggregate (定聚, a collection of concentrations). Furthermore, Elder! Having heard of the pure wisdom aggregate (慧聚, a collection of wisdom), a renunciate Bodhisattva, having heard it, should observe what is called the pure wisdom aggregate? This Bodhisattva should thus cultivate and learn, understanding the wisdom of differentiation of conditioned dharmas (緣起法, the law of interdependence), the wisdom of eloquence (辯智, wisdom in debate), the wisdom of quickness (疾智, wisdom of quick understanding), the wisdom of sentient beings (眾生智, wisdom of understanding the nature of sentient beings), and the wisdom of gathering external sentient beings (攝外眾生智, wisdom of guiding external sentient beings to the right path). Thus, Elder! A renunciate Bodhisattva observes the pure wisdom aggregate. Furthermore, Elder! A renunciate Bodhisattva should thus learn, that which is called wisdom is without bondage, because there is no body; without attachment, without movement or dwelling, without form or appearance, without arising or action, like empty space. Elder! If one observes thus, it is called a Bodhisattva abiding in renunciation. When this dharma was spoken, eight thousand sentient beings generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment). These elders attained the forbearance of the non-arising of dharmas (無生法忍, the realization of the truth that all dharmas neither arise nor cease). Thirty-two thousand sentient beings were freed from dust and defilement and attained the pure dharma eye (法眼凈, a pure understanding of the Dharma). At that time, Elder Ugra rejoiced and leaped for joy, offering the Buddha clothes worth a hundred thousand, and said: 'World Honored One! I dedicate this root of goodness to all sentient beings, so that the Bodhisattva Mahasattvas (菩薩摩訶薩, great Bodhisattvas) who are householders may accomplish the precepts as taught by the Buddha, and may the renunciate Bodhisattvas fulfill all dharmas, and also fulfill what the Buddha has taught. World Honored One! How do householder Bodhisattvas abide?'

在家地學出家戒？」

如是問已，佛告長者：「在家菩薩具足五法，住在家地學出家戒。何等為五？長者！菩薩住在家地中，不吝一切所有財物，與於一切智心相應，不望果報。複次長者！在家菩薩住在家地，具凈梵行，不習欲想況二和合。複次長者！在家菩薩至於空處修習四禪，以方便力不入正位。複次長者！在家菩薩住在家地，應極精進學于智慧，一切眾生以慈相應。複次長者！在家菩薩住在家地，守護於法亦勸他人。長者！是名在家菩薩住在家地，具足五法學出家戒。」

爾時郁伽長者白言：「世尊！我在家中如世尊教，當如是住增廣佛道，諸出家戒我亦當學。」

爾時世尊即便微笑。諸佛常法，若微笑時，種種色光青黃赤白從面門出，遍照無量無邊世界，上過梵世蔽日月光，還繞身三匝入如來頂。爾時阿難。見佛微笑，從坐而起，整于衣服偏袒右肩，右膝著地而白佛言：「大德世尊以何緣笑？諸佛世尊非無緣笑。」

佛告阿難：「汝今見是郁伽長者供如來不？欲修行法作師子吼。」

阿難白言：「已見。世尊！已見。善逝！」

「阿難！是郁伽長者住在家地，是賢劫中如來，應供，正遍覺出現於世，常在家供養恭敬是諸如來、護持正法，常在家中住出家戒，廣聞如來無

【現代漢語翻譯】現代漢語譯本『在家的人可以學習出家戒嗎？』這樣問完之後，佛陀告訴長者：『在家菩薩具備五種法，安住在家中學習出家戒。是哪五種呢？長者！菩薩安住在家中，不吝惜一切所有的財物，與一切智的心相應，不期望果報。其次，長者！在家菩薩安住在家中，具足清凈的梵行，不習染慾念，更何況男女二根的結合。其次，長者！在家菩薩在空閑之處修習四禪，以方便力不進入正位。其次，長者！在家菩薩安住在家中，應當極其精進地學習智慧，以慈悲心對待一切眾生。其次，長者！在家菩薩安住在家中，守護佛法也勸導他人。長者！這稱為在家菩薩安住在家中，具足五種法學習出家戒。』當時，郁伽長者說道：『世尊！我在家中會按照世尊的教導，這樣安住，增廣佛道，出家戒我也應當學習。』這時，世尊就微笑起來。諸佛的常法是，微笑時，種種顏色的光芒，青、黃、赤、白，從面門發出，遍照無量無邊的世界，向上超過梵天，遮蔽日月的光芒，然後環繞身體三圈，進入如來的頭頂。當時，阿難看到佛陀微笑，從座位上站起來，整理好衣服，袒露右肩，右膝跪地，對佛陀說：『大德世尊，因為什麼緣故而微笑？諸佛世尊不會無緣無故地微笑。』佛陀告訴阿難：『你現在看到這位郁伽長者供養如來嗎？他想要修行佛法，作獅子吼。』阿難回答說：『已經看到了，世尊！已經看到了，善逝！』『阿難！這位郁伽長者安住在家中，在賢劫（bhadrakalpa）中，如來（tathagata），應供（arhat），正遍覺（samyaksambuddha）出現於世時，常常在家中供養恭敬這些如來，護持正法，常常在家中安住出家戒，廣泛聽聞如來無量的智慧。』

【English Translation】 English version 'Can a layperson learn the monastic precepts?' Having asked this, the Buddha told the elder, 'A Bodhisattva (bodhisattva) at home possesses five qualities, and while living at home, learns the monastic precepts. What are the five? Elder! A Bodhisattva living at home does not begrudge any of their possessions, their mind is in accordance with the mind of all-knowing wisdom, and they do not expect any reward. Furthermore, Elder! A Bodhisattva at home, while living at home, maintains pure conduct, does not engage in lustful thoughts, let alone the union of the two sexes. Furthermore, Elder! A Bodhisattva at home, in a secluded place, practices the four dhyanas (meditative absorptions), and through skillful means, does not enter the correct state. Furthermore, Elder! A Bodhisattva at home, while living at home, should diligently learn wisdom, and treat all beings with compassion. Furthermore, Elder! A Bodhisattva at home, while living at home, protects the Dharma (dharma) and also encourages others. Elder! This is called a Bodhisattva at home, who, while living at home, possesses five qualities and learns the monastic precepts.' At that time, the elder Ugra said, 'World Honored One! I, while at home, will abide as the World Honored One has taught, expanding the path of the Buddha, and I shall also learn the monastic precepts.' At that time, the World Honored One smiled. It is the usual practice of all Buddhas that when they smile, various colors of light, blue, yellow, red, and white, emanate from their face, illuminating countless worlds, surpassing the Brahma realm, obscuring the light of the sun and moon, then circling their body three times and entering the top of the Tathagata's head. At that time, Ananda (ananda), seeing the Buddha smile, rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and said to the Buddha, 'Great Virtuous World Honored One, for what reason do you smile? The World Honored Ones do not smile without a reason.' The Buddha told Ananda, 'Do you now see this elder Ugra making offerings to the Tathagata? He wishes to practice the Dharma and roar the lion's roar.' Ananda replied, 'I have seen it, World Honored One! I have seen it, Sugata (sugata)!' 'Ananda! This elder Ugra, while living at home, in this Bhadrakalpa (bhadrakalpa), when the Tathagatas (tathagata), Arhats (arhat), and Samyaksambuddhas (samyaksambuddha) appear in the world, always makes offerings and shows respect to these Tathagatas while at home, protects the true Dharma, always abides by the monastic precepts while at home, and widely hears the immeasurable wisdom of the Tathagatas.'

上菩提。」

爾時大德阿難語郁伽長者：「汝見何利樂在家中？有聖智不？」

答言：「大德！不成大悲不應自謂我是安樂。大德阿難！菩薩摩訶薩忍一切苦不捨眾生。」

說是語已，佛告阿難：「是郁伽長者住在家地，是賢劫中多化眾生，非出家菩薩百劫百千劫。何以故？阿難！百千出家菩薩所有功德，不如是郁伽長者所有功德。」

大德阿難白佛言：「世尊！此經何名？云何受持？」

佛告阿難：「是經名『郁伽長者所問』，亦名『在家出家菩薩戒』，亦名『殷重給事師長品』。阿難！若有菩薩得聞是經，是大精進，非下精進住于梵行百千萬倍所不能及也。是故阿難！欲自住進、欲勸他進、欲自住於一切功德、欲勸他住，應聽此經受持讀誦，廣為人說如說修行。阿難！我以是法付囑于汝受持讀誦。何以故？阿難！此法具足一切功德。阿難！若有菩薩與是法相應，則不離與如來相應。阿難！若有菩薩離於是法則為離佛。若有菩薩離於是法，離受持讀誦如說修行，是離見於一切諸佛。何以故？阿難！佛出世事，皆於此經而顯示之。阿難！假令三千大千世界滿中大火，應從中過為正覺故，往聽此經受持讀誦如說修行。阿難！若令三千大千世界滿中七寶恭敬奉施，為聞此法受持讀誦如說修

【現代漢語翻譯】現代漢語譯本『達到菩提。』

那時，大德阿難對郁伽長者說：『你看到在家有什麼利益？有聖智嗎？』

回答說：『大德！不成大悲，不應自認為我是安樂。大德阿難！菩薩摩訶薩忍受一切苦，不捨棄眾生。』

說完這話后，佛告訴阿難：『這位郁伽長者住在在家的位置，在賢劫中能教化眾多眾生，不是出家菩薩百劫千劫所能比的。為什麼呢？阿難！百千出家菩薩所有的功德，不如這位郁伽長者所有的功德。』

大德阿難對佛說：『世尊！這部經叫什麼名字？應該如何受持？』

佛告訴阿難：『這部經名為『郁伽長者所問』，也名為『在家出家菩薩戒』，也名為『殷重給事師長品』。阿難！如果有菩薩聽聞這部經，就是大精進，不是下等精進，住在梵行百千萬倍所不能及的。所以阿難！想要自己安住于精進、想要勸他人精進、想要自己安住於一切功德、想要勸他人安住，應該聽聞這部經，受持讀誦，廣為人說，如所說修行。阿難！我把這部法囑託給你，讓你受持讀誦。為什麼呢？阿難！這部法具足一切功德。阿難！如果有菩薩與這部法相應，就不離與如來相應。阿難！如果有菩薩離開這部法，就是離開佛。如果有菩薩離開這部法，離開受持讀誦如所說修行，就是離開見到一切諸佛。為什麼呢？阿難！佛出世的事，都從這部經中顯示出來。阿難！假使三千大千世界充滿大火，也應該從中穿過，爲了正覺的緣故，去聽聞這部經，受持讀誦，如所說修行。阿難！如果讓三千大千世界充滿七寶，恭敬奉獻，爲了聽聞這部法，受持讀誦，如所說修行，』

【English Translation】 English version 'Attain Bodhi.'

At that time, the great worthy Ananda said to the elder Ugra: 'What benefit do you see in being at home? Do you have sacred wisdom?'

He replied: 'Great worthy! Without great compassion, one should not consider oneself to be at ease. Great worthy Ananda! A Bodhisattva Mahasattva endures all suffering and does not abandon sentient beings.'

Having said these words, the Buddha told Ananda: 'This elder Ugra, residing in the position of a householder, can transform many sentient beings in this Bhadrakalpa, which is beyond what a monastic Bodhisattva can achieve in hundreds and thousands of kalpas. Why is that? Ananda! The merits of hundreds and thousands of monastic Bodhisattvas are not equal to the merits of this elder Ugra.'

The great worthy Ananda said to the Buddha: 'World Honored One! What is the name of this sutra? How should it be upheld?'

The Buddha told Ananda: 'This sutra is named 'The Questions of Elder Ugra', also named 'The Precepts for Bodhisattvas, Both Householders and Monastics', and also named 'The Chapter on Earnestly Serving Teachers and Elders'. Ananda! If a Bodhisattva hears this sutra, it is great diligence, not inferior diligence, and it is beyond what can be achieved by dwelling in pure conduct a hundred million times. Therefore, Ananda! If one wishes to dwell in diligence oneself, wishes to encourage others to be diligent, wishes to dwell in all merits oneself, and wishes to encourage others to dwell in them, one should listen to this sutra, uphold and recite it, widely explain it to others, and practice as it says. Ananda! I entrust this Dharma to you, that you may uphold and recite it. Why is that? Ananda! This Dharma is complete with all merits. Ananda! If a Bodhisattva is in accordance with this Dharma, then he is not separate from being in accordance with the Tathagata. Ananda! If a Bodhisattva is separate from this Dharma, then he is separate from the Buddha. If a Bodhisattva is separate from this Dharma, separate from upholding, reciting, and practicing as it says, then he is separate from seeing all Buddhas. Why is that? Ananda! The events of the Buddha's appearance in the world are all revealed in this sutra. Ananda! Even if the three thousand great thousand worlds were filled with great fire, one should pass through it for the sake of enlightenment, to listen to this sutra, uphold and recite it, and practice as it says. Ananda! If the three thousand great thousand worlds were filled with seven treasures, offered with respect, for the sake of hearing this Dharma, upholding and reciting it, and practicing as it says,'

行。阿難！若為過去一切諸佛起七寶塔，以一切供而供養之。阿難！若現在佛及聲聞僧，以諸樂具盡壽供養。阿難！未來諸佛及諸菩薩，悉為奴僕及為弟子而供養之。不聞是經，不受不持、不讀不誦、不轉不住，離是等法，不名供養諸佛如來。阿難！若有菩薩聞於是經，受持讀誦為他廣說如說修行，而是菩薩已為供養三世佛已。何以故？阿難！如說修行則是如來調伏之法。」

說是語已，大德阿難、郁伽長者、乾闥婆、世間天人、阿修羅等，聞佛所說，皆大歡喜。

大寶積經卷第八十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十三

大唐三藏菩提流志奉　詔譯

無盡伏藏會第二十之一

如是我聞：

一時佛在王舍城耆阇崛山，與大比丘眾一千人俱，皆悉成就殊勝功德能師子吼。菩薩摩訶薩五百人，一切皆得陀羅尼門辯才無礙，證無生忍住不退轉，具諸三昧遊戲神通，善知眾生心行所趣，其名曰：日幢菩薩、月幢菩薩、普光菩薩、月王菩薩、照高峰菩薩、毗盧遮那菩薩、師子慧菩薩、功德寶光菩薩、一切義成菩薩、成就宿緣菩薩、成就願行菩薩、空慧菩薩、等心菩薩、喜愛菩薩、樂眾菩薩、戰勝菩薩、慧行菩薩、電得菩薩、勝辯菩薩、師子

【現代漢語翻譯】現代漢語譯本：佛陀說：『阿難！如果有人爲了過去一切諸佛建造七寶塔，並用一切供品供養他們。阿難！如果有人用各種樂器和生活用品，盡其一生供養現在的佛和聲聞僧。阿難！如果有人像奴僕和弟子一樣供養未來的諸佛和菩薩。但是，如果他們沒有聽聞這部經，不接受、不持守、不讀誦、不背誦、不為他人宣講，不依教奉行，那麼他們就不能算是供養諸佛如來。阿難！如果菩薩聽聞這部經，接受、持守、讀誦，併爲他人廣說，而且依教奉行，那麼這位菩薩就已經供養了三世諸佛。為什麼呢？阿難！因為依教奉行就是如來調伏眾生的方法。』說完這些話后，大德阿難、郁伽長者、乾闥婆（一種天神）、世間天人、阿修羅（一種神道）等，聽聞佛陀所說，都非常歡喜。

《大寶積經》卷第八十二大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第八十三

大唐三藏菩提流志奉詔譯

無盡伏藏會第二十之一

如是我聞：

一時，佛在王舍城耆阇崛山（靈鷲山），與一千位大比丘眾在一起，他們都成就了殊勝的功德，能夠發出獅子吼。還有五百位菩薩摩訶薩（大菩薩），他們都獲得了陀羅尼門（總持法門），辯才無礙，證得了無生法忍，安住于不退轉的境界，具足各種三昧（禪定），遊戲神通，善於瞭解眾生的心行和趨向。他們的名字是：日幢菩薩、月幢菩薩、普光菩薩、月王菩薩、照高峰菩薩、毗盧遮那菩薩（佛的法身）、師子慧菩薩、功德寶光菩薩、一切義成菩薩、成就宿緣菩薩、成就願行菩薩、空慧菩薩、等心菩薩、喜愛菩薩、樂眾菩薩、戰勝菩薩、慧行菩薩、電得菩薩、勝辯菩薩、師子

【English Translation】 English version: The Buddha said, 'Ananda! If someone were to build seven-jeweled pagodas for all the Buddhas of the past and offer them all kinds of offerings. Ananda! If someone were to offer all kinds of musical instruments and necessities to the present Buddhas and Sravaka Sangha for their entire lives. Ananda! If someone were to serve the future Buddhas and Bodhisattvas like servants and disciples. However, if they have not heard this sutra, do not accept, uphold, read, recite, preach it to others, and do not practice according to the teachings, then they cannot be considered as having made offerings to the Buddhas and Tathagatas. Ananda! If a Bodhisattva hears this sutra, accepts, upholds, reads, recites, and widely explains it to others, and practices according to the teachings, then this Bodhisattva has already made offerings to the Buddhas of the three times. Why is that? Ananda! Because practicing according to the teachings is the method by which the Tathagata tames sentient beings.' After saying these words, the venerable Ananda, the elder Ugra, the Gandharvas (a type of celestial being), the gods and humans of the world, the Asuras (a type of demigod), and others, hearing what the Buddha had said, were all greatly delighted.

The Great Treasure Trove Sutra, Scroll 82 Taisho Tripitaka Vol. 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 83

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Twenty-first Chapter: The Inexhaustible Treasury

'Thus have I heard:'

At one time, the Buddha was in the city of Rajagriha on Mount Gridhrakuta (Vulture Peak), together with a gathering of one thousand great Bhikshus (monks), all of whom had attained supreme merits and were able to roar like lions. There were also five hundred Bodhisattva Mahasattvas (great Bodhisattvas), all of whom had attained the Dharani Gate (gate of total retention), had unimpeded eloquence, had realized the forbearance of non-arising, were dwelling in the state of non-retrogression, possessed all kinds of Samadhi (meditative concentration), had the power of divine play, and were skilled in understanding the minds and tendencies of sentient beings. Their names were: Sun Banner Bodhisattva, Moon Banner Bodhisattva, Universal Light Bodhisattva, Moon King Bodhisattva, Peak Illuminating Bodhisattva, Vairocana Bodhisattva (the Dharmakaya of the Buddha), Lion Wisdom Bodhisattva, Merit Treasure Light Bodhisattva, All Meaning Accomplishing Bodhisattva, Accomplishing Past Causes Bodhisattva, Accomplishing Vow Practice Bodhisattva, Emptiness Wisdom Bodhisattva, Equal Mind Bodhisattva, Loving Bodhisattva, Joyful Assembly Bodhisattva, Victorious Bodhisattva, Wisdom Practice Bodhisattva, Lightning Attainment Bodhisattva, Superior Eloquence Bodhisattva, Lion

吼菩薩、妙言音菩薩、能警覺菩薩、巧轉行菩薩、寂滅行菩薩，如是等菩薩摩訶薩而為上首。復有釋提桓因、四大天王、娑婆世界主梵天王，及大威德諸天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，如是等無量諸大眾俱。

爾時電得菩薩見諸大眾寂然清凈，諸大龍象皆悉已集，即從座起，偏袒右肩右膝著地，合掌向佛白言：「世尊！我有少疑今欲咨問，唯愿如來見垂聽許。」

爾時世尊告電得菩薩言：「如來、應、正等覺恣汝所問，當爲汝說。」

電得菩薩白佛言：「世尊！菩薩摩訶薩成就何法，能滿眾生一切所欲，不為諸過之所染著，隨其根性方便引導，令彼眾生身壞命終不墮惡趣，決定當得證於平等，處世無染猶如蓮花，不動法界游諸佛剎，常不離佛不見色身，住三解脫不入正位，隨眾生欲嚴凈佛土，于剎那頃速能成就阿耨多羅三藐三菩提？」

爾時電得菩薩摩訶薩即于佛前以偈問曰：

「無上人中尊，　　無邊知見者，　安住于共法，　　利益諸世間。　等心視眾生，　　為世所依怙，　示諸邪正道，　　令畢竟安樂。　積集勝功德，　　猶如眾寶聚，　世間智慧日，　　三界應供尊。　愿說最上乘，　　成就菩薩道，　面相如滿月，　　具足奢摩他

【現代漢語翻譯】現代漢語譯本與吼菩薩（發出威猛聲音的菩薩）、妙言音菩薩（擁有美妙言辭的菩薩）、能警覺菩薩（能使人警醒的菩薩）、巧轉行菩薩（善於引導修行的菩薩）、寂滅行菩薩（修行寂靜之道的菩薩）等大菩薩為首。還有釋提桓因（帝釋天）、四大天王、娑婆世界主梵天王，以及具有大威德的諸天龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）等無量大眾一同聚集。這時，電得菩薩看到所有大眾寂靜清凈，諸大龍象（比喻有威望的修行者）都已聚集，便從座位起身，袒露右肩，右膝著地，合掌向佛稟告說：『世尊！我有一些疑惑，現在想請教，希望如來能夠慈悲允許。』這時，世尊告訴電得菩薩說：『如來、應供、正等覺（佛的稱號）允許你提問，我將為你解答。』電得菩薩向佛稟告說：『世尊！菩薩摩訶薩成就哪些法，能夠滿足眾生的一切願望，不被各種過失所污染，能根據眾生的根性方便引導，使他們身壞命終后不墮入惡道，必定能夠證得平等之境，處世無染如同蓮花，不動搖於法界，遊歷諸佛剎土，常不離佛，不見佛的色身，安住於三解脫門（空、無相、無愿），不入于正位（不執著于果位），隨順眾生的願望莊嚴清凈佛土，在剎那間迅速成就阿耨多羅三藐三菩提（無上正等正覺）？』這時，電得菩薩摩訶薩即在佛前以偈頌問道：『無上人中尊，無邊知見者，安住于共法，利益諸世間。等心視眾生，為世所依怙，示諸邪正道，令畢竟安樂。積集勝功德，猶如眾寶聚，世間智慧日，三界應供尊。愿說最上乘，成就菩薩道，面相如滿月，具足奢摩他（止）』

【English Translation】 English version With Bodhisattvas such as Roar Bodhisattva (the Bodhisattva who emits a powerful sound), Wonderful Voice Bodhisattva (the Bodhisattva with beautiful speech), Alert Bodhisattva (the Bodhisattva who can awaken others), Skillful Practice Bodhisattva (the Bodhisattva who is adept at guiding practice), and Tranquil Practice Bodhisattva (the Bodhisattva who practices the path of tranquility) as their leaders. There were also Śakra Devānām Indra (the ruler of the gods), the Four Great Heavenly Kings, Brahmā, the lord of the Sahā world, and countless great and powerful gods, dragons, yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (great serpents), all gathered together. At that time, Electric Attainment Bodhisattva, seeing that all the assembly was silent and pure, and that all the great dragon-elephants (metaphor for venerable practitioners) had gathered, rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha, saying: 'World-Honored One! I have some doubts and now wish to inquire. I beseech the Tathāgata to graciously grant me permission.' At that time, the World-Honored One said to Electric Attainment Bodhisattva: 'The Tathāgata, Arhat, Samyaksaṃbuddha (titles of the Buddha) allows you to ask whatever you wish. I will explain it to you.' Electric Attainment Bodhisattva said to the Buddha: 'World-Honored One! What practices do Bodhisattva Mahāsattvas accomplish that enable them to fulfill all the desires of sentient beings, not be defiled by any faults, skillfully guide them according to their capacities, ensure that they do not fall into evil realms after their bodies break and their lives end, certainly attain the state of equality, remain undefiled in the world like a lotus flower, remain unmoving in the Dharma realm, travel through all Buddha-lands, always be with the Buddha without seeing his physical form, abide in the three liberations (emptiness, signlessness, wishlessness), not enter into a fixed position (not clinging to the attainment), adorn and purify Buddha-lands according to the desires of sentient beings, and swiftly attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) in an instant?' At that time, Electric Attainment Bodhisattva Mahāsattva then asked the Buddha in verse: 'Supreme among humans, boundless in knowledge and vision, abiding in the common Dharma, benefiting all the worlds. Viewing all beings with equanimity, a refuge for the world, showing the paths of right and wrong, bringing ultimate peace and happiness. Accumulating supreme merits, like a collection of precious jewels, the sun of wisdom in the world, the worthy one of offerings in the three realms. I wish to hear the supreme vehicle, to accomplish the Bodhisattva path, with a face like the full moon, possessing Śamatha (calm abiding).'

。　開示寂靜法，　　能滅諸煩惱，　愿說菩薩行，　　饒益諸眾生。　佛剎並壽命，　　色身與眷屬，　三業及諸法，　　一切皆清凈。　唯愿如來說，　　清凈菩薩行，　云何降伏魔？　　云何而說法？　云何不忘失，　　唯愿為宣說，　云何勇進者，　　遍入于生死，　安住一相中，　　於法常無動？　云何諸佛所，　　親近而供養，　常觀佛色身，　　畢竟離諸相？　雖證三解脫，　　如鳥飛空界，　未具諸功德，　　終不入涅槃？　知諸根性慾，　　隨順無所畏，　亦不生染著，　　成熟彼眾生？　先施世間樂，　　后令發凈心，　具足殊勝智，　　證無上菩提？　如是深妙義，　　唯愿如來說。」

爾時世尊告電得菩薩摩訶薩言：「善哉善哉！善男子！乃能問佛如是之義，利益安樂無量眾生，攝受現在世間天人，及未來世諸菩薩等。是故電得！應當諦聽善思念之，當爲汝說。」

電得菩薩言：「唯然世尊！愿樂欲聞。」

佛告電得：「菩薩摩訶薩有五種伏藏，大伏藏、無盡伏藏、遍無盡伏藏、無邊伏藏，菩薩具足如是伏藏，永離貧窮，即能成就如上所說殊勝功德，以少功力速疾當得阿耨多羅三藐三菩提。云何為五？所謂貪行伏藏、瞋行伏藏、癡

【現代漢語翻譯】現代漢語譯本：開示寂靜的佛法，能夠滅除一切煩惱，愿您宣說菩薩的修行，利益一切眾生。佛的國土和壽命，色身和眷屬，身、口、意三業以及一切法，一切都是清凈的。唯愿如來您宣說，清凈的菩薩修行，如何降伏魔障？如何宣說佛法？如何不忘失菩提心，唯愿您為我們宣說，如何勇猛精進，遍入生死輪迴，安住在唯一的真如實相中，對於佛法常保不動搖？如何親近諸佛，並供養他們，常常觀想佛的色身，最終又能遠離一切相？雖然證得空、無相、無愿三解脫（三解脫：佛教中三種解脫煩惱的方法），如同鳥兒飛翔在空中，但若未具足一切功德，終究不入涅槃（涅槃：佛教中解脫生死輪迴的境界）？了知眾生的根性（根性：指眾生接受佛法教誨的能力），隨順他們的需要而無所畏懼，也不生起執著，從而成熟那些眾生？先給予世間的快樂，然後令他們發起清凈的心，具足殊勝的智慧，證得無上菩提（無上菩提：佛教中最高的覺悟）？如此深奧微妙的道理，唯愿如來您為我們宣說。」這時，世尊告訴電得菩薩摩訶薩（菩薩摩訶薩：指大菩薩）說：「好啊，好啊！善男子！你能夠向佛請問這樣的道理，利益安樂無量眾生，攝受現在世間的天人和未來世的諸菩薩等。因此，電得！你應該仔細聽，好好思考，我將為你解說。」電得菩薩說：「是的，世尊！我非常樂意聽聞。」佛告訴電得：「菩薩摩訶薩有五種伏藏（伏藏：指隱藏的寶藏），即大伏藏、無盡伏藏、遍無盡伏藏、無邊伏藏。菩薩具足這樣的伏藏，永遠遠離貧窮，就能成就如上所說的殊勝功德，以少許的努力就能快速證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：指無上正等正覺）。什麼是五種伏藏呢？就是所謂的貪行伏藏、瞋行伏藏、癡行伏藏、

【English Translation】 English version: Revealing the Dharma of tranquility, which can extinguish all afflictions, May you expound the practice of Bodhisattvas, benefiting all sentient beings. The Buddha's land and lifespan, physical form and retinue, The three karmas of body, speech, and mind, and all dharmas, all are pure. May the Tathagata (Tathagata: an epithet of the Buddha) expound, the pure practice of Bodhisattvas, How to subdue the demons? How to preach the Dharma? How not to lose the Bodhi mind, may you explain it to us, How to be courageous and diligent, entering the cycle of birth and death, Abiding in the one true reality, remaining unshaken in the Dharma? How to approach and make offerings to all Buddhas, Constantly contemplating the Buddha's physical form, ultimately being free from all forms? Although attaining the three liberations (three liberations: emptiness, signlessness, and wishlessness), like a bird flying in the sky, If not possessing all merits, ultimately not entering Nirvana (Nirvana: the state of liberation from the cycle of birth and death)? Knowing the faculties of sentient beings (faculties: the capacity of sentient beings to receive the teachings), following their needs without fear, Also not giving rise to attachments, thereby maturing those sentient beings? First giving worldly pleasures, then causing them to generate a pure mind, Possessing supreme wisdom, attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the highest enlightenment)? Such profound and subtle meanings, may the Tathagata explain them to us.」 At that time, the World Honored One told the Bodhisattva Mahasattva (Bodhisattva Mahasattva: a great Bodhisattva) Electric-Attainment, 「Excellent, excellent! Good man! You are able to ask the Buddha about such meanings, benefiting and bringing peace to immeasurable sentient beings, embracing the gods and humans of the present world, and the Bodhisattvas of the future world. Therefore, Electric-Attainment! You should listen carefully and contemplate well, I will explain it to you.」 Bodhisattva Electric-Attainment said, 「Yes, World Honored One! I am very eager to hear.」 The Buddha told Electric-Attainment, 「Bodhisattva Mahasattvas have five hidden treasures (hidden treasures: concealed riches), namely, the great hidden treasure, the inexhaustible hidden treasure, the universally inexhaustible hidden treasure, and the boundless hidden treasure. Bodhisattvas who possess such hidden treasures are forever free from poverty, and can achieve the supreme merits mentioned above. With little effort, they can quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment). What are the five hidden treasures? They are the so-called hidden treasure of greed, hidden treasure of anger, hidden treasure of ignorance,

行伏藏、等分行伏藏、諸法伏藏。電得！云何名為菩薩摩訶薩貪行伏藏？謂諸眾生貪行相應顛倒繫縛，隨行諸相種種分別，於色聲香味觸法等諸境界中，執著堅固耽樂昏迷。菩薩于彼諸眾生等種種心行應如實知，彼諸眾生何所樂欲？於何境界染習增強？具足成就何等信解？往昔曾種何等善根？於何乘中當得發趣？所有善根久如成熟？菩薩為斷諸眾生等一切欲故，令彼善心常相續故，審諦觀察而為療治。電得當知，眾生根行差別難識，一切聲聞辟支佛所不能知，何況凡夫及諸外道。是故電得！或有眾生雖著諸欲，亦能成熟阿耨多羅三藐三菩提。或有眾生才觸欲境，或以染心發於語言，便得成熟無上明脫。或有眾生睹諸妙色心生欲染，彼色變壞即便覺知，欲惱便息深念無常，則能成熟無上明脫。或有眾生雖見女人不生貪著，於後思念方起染心，想彼形容而生愛戀。或有眾生於其夢中見可意色，心生貪著繫念追求。或有眾生聞女人聲便生貪愛，有時暫見離貪染心，便得成熟無上明脫。是故電得！菩薩於是種種貪病及以貪藥善巧了知，而於法界無有二相，於此迷惑法界眾生起大悲心。電得！若貪瞋癡、若法界智，無有少法而可得者。菩薩作是念言：『如我所見，是諸眾生於此無相自性空寂假名安立和合法中，起于貪慾瞋恚愚癡

【現代漢語翻譯】現代漢語譯本：行伏藏（行為的潛在力量），等分行伏藏（平等行為的潛在力量），諸法伏藏（一切法的潛在力量）。電得（佛陀對電光菩薩的稱呼）！什麼是菩薩摩訶薩（大菩薩）的貪行伏藏呢？是指眾生因貪慾而產生的行為，與顛倒的執著束縛相應，隨著各種現象進行種種分別，在色、聲、香、味、觸、法等各種境界中，執著堅固，沉溺於享樂而昏昧。菩薩對於這些眾生的各種心行應當如實地瞭解，他們喜歡什麼？在什麼境界中染習增強？具備成就什麼樣的信解？過去曾經種下什麼樣的善根？在哪個乘（佛教的修行方式）中應當發起？所有的善根多久才能成熟？菩薩爲了斷除這些眾生的一切慾望，使他們的善心能夠持續不斷，仔細觀察並進行治療。電得，你要知道，眾生的根性和行為的差別難以識別，一切聲聞（小乘修行者）和辟支佛（獨覺者）都不能瞭解，更何況是凡夫和外道。所以，電得！有的眾生雖然執著于各種慾望，也能成熟阿耨多羅三藐三菩提（無上正等正覺）。有的眾生剛接觸到慾望的境界，或者因為染污的心而發出語言，就能成熟無上的明脫（智慧解脫）。有的眾生看到美好的顏色而產生慾望，當顏色變化壞滅時，他們立刻覺知，慾望的煩惱便會停止，深深地思念無常，就能成熟無上的明脫。有的眾生雖然看到女人不產生貪著，但在之後思念時才生起染污的心，想像她的容貌而產生愛戀。有的眾生在夢中看到可意的顏色，心中產生貪著，繫念追求。有的眾生聽到女人的聲音就產生貪愛，有時短暫地見到而離開貪染的心，就能成熟無上的明脫。所以，電得！菩薩對於這些各種貪慾的病癥以及治療貪慾的藥物都善巧地瞭解，而在法界（宇宙萬法的本體）中沒有二相（對立的兩種現象），對於迷惑於此法界的眾生生起大悲心。電得！無論是貪、嗔、癡，還是法界智，都沒有任何可以得到的東西。菩薩這樣想：『正如我所見，這些眾生在這個無相、自性空寂、假名安立的和合法中，生起貪慾、嗔恚、愚癡。』現代漢語譯本：行伏藏、等分行伏藏、諸法伏藏。電得！云何名為菩薩摩訶薩貪行伏藏？謂諸眾生貪行相應顛倒繫縛，隨行諸相種種分別，於色聲香味觸法等諸境界中，執著堅固耽樂昏迷。菩薩于彼諸眾生等種種心行應如實知，彼諸眾生何所樂欲？於何境界染習增強？具足成就何等信解？往昔曾種何等善根？於何乘中當得發趣？所有善根久如成熟？菩薩為斷諸眾生等一切欲故，令彼善心常相續故，審諦觀察而為療治。電得當知，眾生根行差別難識，一切聲聞辟支佛所不能知，何況凡夫及諸外道。是故電得！或有眾生雖著諸欲，亦能成熟阿耨多羅三藐三菩提。或有眾生才觸欲境，或以染心發於語言，便得成熟無上明脫。或有眾生睹諸妙色心生欲染，彼色變壞即便覺知，欲惱便息深念無常，則能成熟無上明脫。或有眾生雖見女人不生貪著，於後思念方起染心，想彼形容而生愛戀。或有眾生於其夢中見可意色，心生貪著繫念追求。或有眾生聞女人聲便生貪愛，有時暫見離貪染心，便得成熟無上明脫。是故電得！菩薩於是種種貪病及以貪藥善巧了知，而於法界無有二相，於此迷惑法界眾生起大悲心。電得！若貪瞋癡、若法界智，無有少法而可得者。菩薩作是念言：『如我所見，是諸眾生於此無相自性空寂假名安立和合法中，起于貪慾瞋恚愚癡』

【English Translation】 English version: The hidden potential of actions, the hidden potential of equally divided actions, the hidden potential of all dharmas. Electra (a name for a Bodhisattva)! What is called the hidden potential of a Bodhisattva Mahasattva's (great Bodhisattva) actions of greed? It refers to the actions of sentient beings that arise from greed, corresponding to distorted attachments, following various phenomena with various discriminations, in the realms of form, sound, smell, taste, touch, and dharma, clinging firmly, indulging in pleasure and becoming confused. Bodhisattvas should truly understand the various mental activities of these sentient beings. What do these sentient beings desire? In what realm does their attachment increase? What kind of faith and understanding do they possess? What kind of good roots have they planted in the past? In which vehicle (Buddhist path) should they embark? How long will it take for all their good roots to mature? Bodhisattvas, in order to eliminate all desires of these sentient beings and to ensure that their good minds continue, carefully observe and provide treatment. Electra, you should know that the differences in the roots and actions of sentient beings are difficult to discern. All Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers) cannot understand them, let alone ordinary people and non-Buddhists. Therefore, Electra! Some sentient beings, although attached to various desires, can also mature into Anuttara-samyak-sambodhi (supreme perfect enlightenment). Some sentient beings, upon first encountering a realm of desire, or uttering words with a defiled mind, can mature into supreme liberation through wisdom. Some sentient beings, upon seeing beautiful colors, develop desire, but when the colors change and decay, they immediately realize, their afflictions of desire cease, and they deeply contemplate impermanence, thus maturing into supreme liberation through wisdom. Some sentient beings, although not developing attachment upon seeing a woman, later develop a defiled mind in their thoughts, imagining her appearance and developing love. Some sentient beings, in their dreams, see desirable colors, develop attachment in their minds, and pursue them. Some sentient beings, upon hearing a woman's voice, develop love, and sometimes, upon briefly seeing and leaving behind the defiled mind of attachment, they can mature into supreme liberation through wisdom. Therefore, Electra! Bodhisattvas skillfully understand these various illnesses of greed and the medicines for treating greed, and in the realm of dharma (the essence of all phenomena), there are no two aspects (opposing phenomena). They develop great compassion for sentient beings who are confused about this realm of dharma. Electra! Whether it is greed, hatred, or ignorance, or the wisdom of the dharma realm, there is nothing that can be obtained. Bodhisattvas think: 'As I see it, these sentient beings, in this formless, self-empty, nominally established, and compounded dharma, give rise to greed, hatred, and ignorance.' English version: The hidden potential of actions, the hidden potential of equally divided actions, the hidden potential of all dharmas. Electra! What is called the hidden potential of a Bodhisattva Mahasattva's actions of greed? It refers to the actions of sentient beings that arise from greed, corresponding to distorted attachments, following various phenomena with various discriminations, in the realms of form, sound, smell, taste, touch, and dharma, clinging firmly, indulging in pleasure and becoming confused. Bodhisattvas should truly understand the various mental activities of these sentient beings. What do these sentient beings desire? In what realm does their attachment increase? What kind of faith and understanding do they possess? What kind of good roots have they planted in the past? In which vehicle should they embark? How long will it take for all their good roots to mature? Bodhisattvas, in order to eliminate all desires of these sentient beings and to ensure that their good minds continue, carefully observe and provide treatment. Electra, you should know that the differences in the roots and actions of sentient beings are difficult to discern. All Sravakas and Pratyekabuddhas cannot understand them, let alone ordinary people and non-Buddhists. Therefore, Electra! Some sentient beings, although attached to various desires, can also mature into Anuttara-samyak-sambodhi. Some sentient beings, upon first encountering a realm of desire, or uttering words with a defiled mind, can mature into supreme liberation through wisdom. Some sentient beings, upon seeing beautiful colors, develop desire, but when the colors change and decay, they immediately realize, their afflictions of desire cease, and they deeply contemplate impermanence, thus maturing into supreme liberation through wisdom. Some sentient beings, although not developing attachment upon seeing a woman, later develop a defiled mind in their thoughts, imagining her appearance and developing love. Some sentient beings, in their dreams, see desirable colors, develop attachment in their minds, and pursue them. Some sentient beings, upon hearing a woman's voice, develop love, and sometimes, upon briefly seeing and leaving behind the defiled mind of attachment, they can mature into supreme liberation through wisdom. Therefore, Electra! Bodhisattvas skillfully understand these various illnesses of greed and the medicines for treating greed, and in the realm of dharma, there are no two aspects. They develop great compassion for sentient beings who are confused about this realm of dharma. Electra! Whether it is greed, hatred, or ignorance, or the wisdom of the dharma realm, there is nothing that can be obtained. Bodhisattvas think: 'As I see it, these sentient beings, in this formless, self-empty, nominally established, and compounded dharma, give rise to greed, hatred, and ignorance.'

。我當於此如實觀察，為彼迷惑貪慾眾生，住于大悲成滿昔愿，不動法界以無功用智而成熟之。』若有丈夫于彼女人妄生凈想起重貪染，菩薩即便示現女身，端正殊妙色相具足，珍寶瓔珞種種莊嚴，猶如天女昔所未見，隨彼眾生令其愛著。極貪戀已量彼堪任，方便拔其貪慾毒箭。以自在力還變女身，現其人前而為說法，令彼眾生通達法界，便沒不現。若有女人于彼丈夫心生愛染，菩薩便為現丈夫身，乃至拔其貪慾毒箭，而為說法令入法界，便沒不現。電得！是諸貪行二萬一千，及彼諸行八萬四千，菩薩無功用智出生無量億千法門，開曉眾生悉令解脫，而亦不念我為眾生如是說法，亦無眾生得解脫者。電得！譬如無熱龍王以業力故於其宮內出四大河，為諸眾生水陸住者，夏時熱惱而作清涼，潤澤花果滋實五穀，令諸眾生安隱快樂。而彼龍王不作是念：『我今令此河水流出，已出、當出。』然於四河常自泛滿為眾生用。菩薩亦復如是成就昔愿，以無功用智說四聖諦，滅除一切生死熱惱，普施人天聖解脫樂。而是菩薩亦不念言：『我今說法，已說、當說。』任運住于大悲之心，觀察眾生隨應說法。

「複次電得！譬如帝釋有十二那由他諸天女等，以彼帝釋自在力故現其多身，令諸天女于彼欲樂皆得滿足，各自念言：『

【現代漢語翻譯】現代漢語譯本：我應當如實地觀察這一切，爲了那些被迷惑、貪慾的眾生，安住于大悲之中，圓滿我過去的誓願，以無功用的智慧而不動搖法界，來成熟他們。』如果有個男子對某個女子妄生清凈之想，產生強烈的貪染，菩薩就會示現女身，端莊美好，容貌殊勝，佩戴著各種珍寶瓔珞，如同天女一般，前所未見，讓那個眾生愛慕執著。當他極度貪戀之後，菩薩會衡量他是否堪能接受教化，方便地拔除他貪慾的毒箭。憑藉自在的力量，菩薩會變回女身，出現在那人面前為他說法，使那個眾生通達法界，然後就消失不見。如果有個女子對某個男子心生愛染，菩薩就會示現丈夫身，乃至拔除她貪慾的毒箭，然後為她說法，使她進入法界，然後就消失不見。電得！這些貪慾的行為有二萬一千種，以及其他各種行為有八萬四千種，菩薩以無功用的智慧，生出無量億千種法門，開導曉喻眾生，使他們都得到解脫，但菩薩也不會想『我為眾生這樣說法』，也不會認為有眾生得到了解脫。電得！譬如無熱龍王（Anavatapta-nāgarāja，傳說中的龍王）因為業力的緣故，在他的宮殿里流出四大河流，為那些水陸居住的眾生，在夏天炎熱的時候帶來清涼，滋潤花果，使五穀豐收，讓眾生安穩快樂。而那個龍王不會這樣想：『我今天讓這些河水流出，已經流出，將要流出。』然而這四條河流常常自己充滿，供眾生使用。菩薩也是這樣成就過去的誓願，以無功用的智慧宣說四聖諦（catvāri āryasatyāni，佛教基本教義），消除一切生死的煩惱，普遍施予人天聖者的解脫之樂。而這位菩薩也不會想：『我今天說法，已經說了，將要說。』任運安住于大悲之心，觀察眾生，隨其根機而說法。複次，電得！譬如帝釋（Indra，天神之王）有十二那由他（nayuta，數量單位，相當於百萬或千萬）諸天女等，因為帝釋自在力的緣故，可以顯現出許多化身，讓那些天女們在欲樂方面都得到滿足，各自都認為：

【English Translation】 English version: 'I shall observe this truthfully, and for those beings who are deluded and full of greed, I will abide in great compassion, fulfilling my past vows. Without moving from the realm of Dharma, I will mature them with non-conceptual wisdom.' If a man falsely conceives a pure thought about a woman and develops strong attachment, the Bodhisattva will manifest a female body, with a beautiful and extraordinary appearance, adorned with various jewels and ornaments, like a celestial maiden never seen before, causing that being to become enamored and attached. After he is extremely infatuated, the Bodhisattva will assess his capacity and skillfully remove the poisonous arrow of his greed. With his power of freedom, the Bodhisattva will transform back into a female body, appear before that person, and teach the Dharma, enabling that being to understand the realm of Dharma, and then disappear. If a woman develops affection for a man, the Bodhisattva will manifest a male body, and likewise remove the poisonous arrow of her greed, and then teach the Dharma, enabling her to enter the realm of Dharma, and then disappear. O Electric One! These acts of greed are twenty-one thousand, and other various acts are eighty-four thousand. The Bodhisattva, with non-conceptual wisdom, generates countless billions of Dharma gates, enlightening all beings and leading them to liberation, yet the Bodhisattva does not think, 'I am teaching the Dharma to beings in this way,' nor does he think that any beings have attained liberation. O Electric One! It is like the Anavatapta-nāgarāja (the Dragon King of Anavatapta Lake), who, due to his karmic power, causes four great rivers to flow from his palace, providing coolness in the summer heat for beings living on land and in water, nourishing flowers and fruits, and making the five grains abundant, bringing peace and happiness to all beings. Yet, that Dragon King does not think, 'I am causing these rivers to flow out today, they have flowed out, and they will flow out.' However, these four rivers are always full, for the use of all beings. The Bodhisattva is also like this, fulfilling his past vows, and with non-conceptual wisdom, he proclaims the Four Noble Truths (catvāri āryasatyāni), eliminating all the afflictions of birth and death, and universally bestowing the bliss of liberation of the noble ones to humans and gods. And this Bodhisattva does not think, 'I am teaching the Dharma today, I have taught it, and I will teach it.' He naturally abides in the heart of great compassion, observing beings and teaching the Dharma according to their capacities. Furthermore, O Electric One! It is like Indra (the king of gods) who has twelve nayutas (a unit of large number, equivalent to millions or tens of millions) of celestial maidens. Because of Indra's power of freedom, he can manifest many bodies, allowing those celestial maidens to be satisfied in their desires, and each of them thinks:

我今獨與帝釋歡娛。』而是帝釋實無所染。菩薩亦復如是，于諸眾生應可度者，隨其意樂而成熟之，然是菩薩亦無染著。複次電得！譬如日輪出山峰時，光明普遍照閻浮提，所照之處青黃赤白種種形色皆悉顯現，而彼日輪一色一光無差別相。菩薩亦復如是，智慧日輪照於法界，出彼眾生執著山峰，所緣一相隨其意樂而為說法，然於法界無有二相。電得！是名菩薩摩訶薩貪行伏藏。菩薩證得此伏藏已，或於一劫或過一劫，隨諸眾生種種意樂現無量身，以種種言詞而為說法，然於法界亦無二相。複次電得！譬如真金，由工巧力隨意所作種種瓔珞莊嚴之具，其相各異而彼金性無有差別。菩薩亦復如是，善觀法界，隨諸眾生種種意樂現無量身，以種種言詞而為說法，然於法界亦無二相，是為常入法界一相。菩薩獲得如是伏藏，能為眾生種種說法。彼聞法已，具足富有無盡聖財，生死貧窮悉皆永斷。

「複次電得！云何名為菩薩摩訶薩瞋行伏藏？謂諸眾生憍慢相應，計我我所住自他相，從久遠來不修慈忍，瞋恚熱惱自壞其心，于佛法僧不生憶念，瞋毒所覆迷惑於法。菩薩于彼多瞋眾生終不起于損害傷惱，唯作是念：『奇哉眾生愚癡迷惑，乃于諸法本性寂靜無垢濁無和合無違諍遠離法中，顛倒相應妄生瞋恨。』如是念已，住

【現代漢語翻譯】現代漢語譯本：我如今獨自與帝釋（Indra，天神之王）一同歡娛。』然而帝釋實際上並沒有任何執著。菩薩也是如此，對於那些應該被度化的眾生，隨順他們的意願來使他們成熟，然而這位菩薩也沒有任何執著。再者，電得（Vidyutprabha，菩薩名）！譬如太陽從山峰升起時，光明普遍照耀閻浮提（Jambudvipa，人世間），所照之處青、黃、赤、白各種顏色都顯現出來，而太陽本身只有一種顏色、一種光芒，沒有差別之相。菩薩也是如此，智慧的太陽照耀法界，從眾生執著的山峰中升起，所緣的唯一真理隨順他們的意願而為他們說法，然而在法界中沒有兩種不同的相。電得！這被稱為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的貪行伏藏。菩薩證得這個伏藏后，或者在一劫（kalpa，時間單位）或者超過一劫的時間裡，隨順眾生各種不同的意願，顯現無量的化身，用各種不同的言辭為他們說法，然而在法界中也沒有兩種不同的相。再者，電得！譬如真金，通過工匠的巧妙技藝，可以隨意製作成各種瓔珞（ornaments，裝飾品）莊嚴之物，它們的形狀各不相同，而金的本質卻沒有差別。菩薩也是如此，善於觀察法界，隨順眾生各種不同的意願，顯現無量的化身，用各種不同的言辭為他們說法，然而在法界中也沒有兩種不同的相，這就是常入法界一相。菩薩獲得這樣的伏藏，能夠為眾生宣說各種不同的法。他們聽聞佛法后，就具備了無盡的聖財，永遠斷絕了生死貧窮。再者，電得！什麼叫做菩薩摩訶薩的瞋行伏藏？是指那些眾生，他們與驕慢相應，執著於我與我所，住在自他之相中，從久遠以來不修習慈悲忍辱，瞋恚的熱惱使他們自己內心毀壞，對於佛、法、僧不生起憶念，被瞋毒所覆蓋，迷惑于佛法。菩薩對於那些多瞋的眾生，始終不會生起損害或傷害的念頭，只是這樣想：『真是奇怪啊，這些眾生如此愚癡迷惑，竟然在諸法本性寂靜、無垢濁、無和合、無違諍、遠離一切法的境界中，顛倒地生起瞋恨。』這樣想之後，安住于慈悲之中。

【English Translation】 English version: 『I now rejoice alone with Indra (king of the gods).』 Yet Indra is actually without any attachment. Bodhisattvas are also like this; towards those sentient beings who should be liberated, they mature them according to their inclinations, yet these Bodhisattvas have no attachment. Furthermore, Vidyutprabha (name of a Bodhisattva)! It is like when the sun rises from the mountain peaks, its light universally illuminates Jambudvipa (the human world), and the places it illuminates show various colors of blue, yellow, red, and white, yet the sun itself has only one color and one light, without any difference in appearance. Bodhisattvas are also like this; the sun of wisdom illuminates the Dharma realm, rising from the mountain peaks of sentient beings』 attachments, and the single truth they are connected to is taught according to their inclinations, yet in the Dharma realm there are no two different appearances. Vidyutprabha! This is called the Bodhisattva-Mahasattva』s (Great Bodhisattva) treasure of greed. After a Bodhisattva attains this treasure, either for one kalpa (unit of time) or more than one kalpa, they manifest countless bodies according to the various inclinations of sentient beings, and teach them with various words, yet in the Dharma realm there are no two different appearances. Furthermore, Vidyutprabha! It is like pure gold, through the skillful techniques of a craftsman, can be made into various ornaments and decorations, their shapes are different, but the nature of the gold is without difference. Bodhisattvas are also like this; they skillfully observe the Dharma realm, manifest countless bodies according to the various inclinations of sentient beings, and teach them with various words, yet in the Dharma realm there are no two different appearances, this is to constantly enter the one appearance of the Dharma realm. Bodhisattvas who obtain such a treasure can teach various Dharmas to sentient beings. After they hear the Dharma, they possess endless sacred wealth, and the poverty of birth and death is forever cut off. Furthermore, Vidyutprabha! What is called the Bodhisattva-Mahasattva』s treasure of anger? It refers to those sentient beings who are associated with arrogance, clinging to the idea of 『I』 and 『mine』, dwelling in the appearance of self and other, and from a long time ago have not cultivated loving-kindness and patience. The heat of anger destroys their own minds, they do not remember the Buddha, Dharma, and Sangha, they are covered by the poison of anger, and are confused about the Dharma. Bodhisattvas, towards those sentient beings who are full of anger, never give rise to thoughts of harm or injury, they only think: 『How strange, these sentient beings are so foolish and confused, that in the realm of the Dharma, which is by nature peaceful, pure, without mixture, without conflict, and far from all things, they perversely give rise to anger.』 After thinking this, they abide in loving-kindness.

大悲心常自懇惻，設有支解其身份者，為欲調伏瞋行眾生，安住忍辱。若彼無量瞋行眾生，互相違背心懷恚恨，是業成已當墮毒蛇惡趣之中。住忍菩薩以慈念力化此眾生，能令不受惡趣之報，決定當得證於平等。是名菩薩善巧方便，滅除眾生瞋恚之行。

「複次電得！菩薩若見瞋惱眾生，作是念言：『一切諸法本性清凈，此諸眾生隨相而行妄生分別，於此平等無違法中而起瞋心。彼諸眾生於法界性不能了知。若此眾生見法性者，終不於他而生忿害，以不了知法界本性是故生瞋。』菩薩于彼多瞋眾生，倍增慈愍住于大悲，成滿昔愿，以無功用智為壞眾生瞋恚行故，開示演說種種法門，而亦不念我為眾生除瞋說法。何以故？菩薩善觀法界相故。是為菩薩安住法界無差別相滅煩惱行。電得！譬如不除黑闇得現光明，亦非無能除黑闇者。如是黑闇及光明性，皆如虛空無有差別。菩薩亦復如是，依此法界無差別智，善巧說法摧滅種種瞋行眾生，不於法界而作差別。電得！譬如日輪所出光明，隨所照處皆日輪攝。菩薩亦復如是，為欲調伏滅除瞋行，所有言說皆是法輪，不於法界而作差別。如是瞋行二萬一千，及彼諸行八萬四千，菩薩成就無功用智，隨彼眾生種種瞋行而為說法，不作是念：『我為眾生今現說法，已說、當說。

【現代漢語翻譯】現代漢語譯本：菩薩的大悲心常常是懇切而深沉的，即使有人肢解他的身體，他也是爲了調伏那些嗔恨的眾生，安住于忍辱之中。如果那些無量嗔恨的眾生，互相違背，心懷怨恨，這種業力成熟后，他們將墮入毒蛇等惡道之中。安住于忍辱的菩薩，以慈悲的念力來化解這些眾生，能使他們不受惡道的果報，最終必定證得平等。這就是菩薩善巧方便，滅除眾生嗔恚行為的方法。『再者，電得（菩薩名）！菩薩如果看到嗔怒的眾生，會這樣想：『一切諸法的本性都是清凈的，這些眾生只是隨著表象而行，妄生分別，在這平等無違的法中生起嗔心。這些眾生不能了解法界的本性。如果這些眾生能見到法性，最終不會對他人產生憤怒和傷害，因為不瞭解法界本性，所以才產生嗔恨。』菩薩對於那些多嗔恨的眾生，更加增添慈悲憐憫，安住于大悲之中，成就過去的誓願，以無功用的智慧來破除眾生的嗔恚行為，開示演說種種法門，但也不認為『我』在為眾生除嗔而說法。為什麼呢？因為菩薩善於觀察法界的實相。這就是菩薩安住於法界無差別相，滅除煩惱的行為。電得！譬如不去除黑暗就不能顯現光明，但也不是說沒有能去除黑暗的東西。就像黑暗和光明的性質，都如同虛空一樣沒有差別。菩薩也是這樣，依靠這法界無差別的智慧，善巧地說法，摧毀種種嗔恨的眾生，不在法界中作差別。電得！譬如太陽的光芒，無論照到哪裡，都屬於太陽。菩薩也是這樣，爲了調伏和滅除嗔恨的行為，所有言說都是法輪，不在法界中作差別。像這樣，嗔恨的行為有二萬一千種，以及其他各種行為共八萬四千種，菩薩成就無功用的智慧，隨著眾生種種嗔恨的行為而為他們說法，不認為：『我』在為眾生現在說法，已經說過，或者將要說。』

【English Translation】 English version: The Bodhisattva's great compassion is always earnest and profound. Even if someone were to dismember his body, it would be to subdue those beings who are filled with anger, and to abide in patience. If those immeasurable beings filled with anger, oppose each other and harbor resentment, when this karma ripens, they will fall into evil realms such as those of poisonous snakes. A Bodhisattva who abides in patience, with the power of compassionate thought, transforms these beings, enabling them to avoid the retribution of evil realms, and they will certainly attain equality. This is the Bodhisattva's skillful means to extinguish the anger of beings. Furthermore, Electrified One (a Bodhisattva's name)! If a Bodhisattva sees angry beings, he thinks: 'The fundamental nature of all dharmas is pure. These beings merely follow appearances, falsely creating distinctions, and in this equal and non-contradictory dharma, they give rise to anger. These beings do not understand the nature of the dharma realm. If these beings could see the nature of dharma, they would never generate anger or harm towards others. Because they do not understand the fundamental nature of the dharma realm, they generate anger.' The Bodhisattva, towards those beings with much anger, increases his compassion and pity, abides in great compassion, fulfills his past vows, and with non-intentional wisdom, destroys the anger of beings. He opens and expounds various dharma teachings, but does not think 'I' am speaking the dharma to remove anger from beings. Why? Because the Bodhisattva is skilled in observing the true nature of the dharma realm. This is the Bodhisattva's practice of abiding in the non-discriminatory aspect of the dharma realm, extinguishing afflictions. Electrified One! For example, without removing darkness, light cannot appear, but it is not that there is nothing that can remove darkness. Just like the nature of darkness and light, they are both like empty space, without any difference. The Bodhisattva is also like this, relying on this non-discriminatory wisdom of the dharma realm, skillfully speaking the dharma, destroying the various angry beings, and not making distinctions within the dharma realm. Electrified One! For example, the light emitted by the sun, wherever it shines, is all part of the sun. The Bodhisattva is also like this, in order to subdue and extinguish anger, all his words are the Dharma Wheel, not making distinctions within the dharma realm. In this way, there are twenty-one thousand types of anger, and eighty-four thousand types of other behaviors. The Bodhisattva, having attained non-intentional wisdom, speaks the dharma according to the various angry behaviors of beings, and does not think: 'I' am now speaking the dharma for beings, have already spoken, or will speak.

』是名菩薩摩訶薩瞋行伏藏。菩薩證得此伏藏已，若於一劫若過一劫，隨諸眾生種種意樂，以種種文字語言方便演說，不能得其瞋行邊際，而是菩薩智慧辯才亦不可盡。是名菩薩善說法界無差別相，獲得如是瞋行伏藏。

「複次電得！云何名為菩薩摩訶薩癡行伏藏？電得！諸菩薩等如是之行甚為難事，謂諸眾生隨惑行者、惱害他者、無明胎㲉所纏裹者、如蠶處繭自繫縛者、於法界中無方便者、不善觀察所應行者、著我見者、行邪道者、住鈍行者、難出離者，為如是等迷惑眾生，從初發心起大加行，不生疲苦亦無懈怠。如是思惟：『應以何緣、何等勝解、云何說法，令此眾生入菩薩行而得解脫？』菩薩往昔善觀法界，以無功用智住于大悲，知彼眾生迷法界已，隨力所堪而為說法，悉令調伏。亦不念言：『我今說法，已說、當說。』以彼往昔誓願力故，善觀緣起自然演出百千法門，斷除眾生無明業行令得解脫。電得！譬如良醫善療眾病，先善綜習醫方諸論，才見病相皆悉了知，咒藥所施無不除愈。菩薩亦復如是，善觀法界以無功用智，為彼積集癡行眾生，隨其根性開示演說百千法門悉令明瞭。電得！是名菩薩摩訶薩癡行伏藏。菩薩證得此伏藏已，善觀緣起，為如是等癡行眾生，若於一劫若過一劫，隨其性慾以種種文

【現代漢語翻譯】現代漢語譯本：這是名為菩薩摩訶薩的嗔行伏藏（嗔恚行為的潛在力量）。菩薩證得此伏藏后，即使在一劫或超過一劫的時間裡，都能隨順眾生各種不同的意願，用各種文字語言方便地演說，也無法窮盡其嗔行的邊際，而這位菩薩的智慧和辯才也同樣是不可窮盡的。這就是名為菩薩善於說法界無差別相，獲得如此嗔行伏藏的境界。「再者，電得（佛陀弟子名）！什麼叫做菩薩摩訶薩的癡行伏藏（愚癡行為的潛在力量）呢？電得！諸位菩薩的這種行為是非常難能可貴的，那就是對於那些隨順迷惑而行事的眾生、惱害他人的眾生、被無明（對事物真相的無知）的胎衣所包裹的眾生、像蠶作繭般自我束縛的眾生、在法界中沒有方便法門的眾生、不善於觀察自己應該如何行事的眾生、執著於我見的眾生、行走在邪道的眾生、安住在遲鈍行為中的眾生、難以出離的眾生，爲了這些迷惑的眾生，從最初發心就發起大精進，不感到疲憊也不懈怠。他們這樣思考：『應該用什麼因緣、什麼殊勝的理解、如何說法，才能讓這些眾生進入菩薩的修行並獲得解脫呢？』菩薩過去善於觀察法界，以無功用智（不需刻意努力的智慧）安住于大悲之中，知道那些眾生已經迷惑於法界，就隨其能力所及而為他們說法，使他們都能被調伏。他們也不認為：『我現在說法，已經說了、將要說。』因為他們過去所發的誓願的力量，善於觀察緣起，自然地演說出成百上千的法門，斷除眾生的無明業行，使他們得到解脫。電得！譬如良醫善於治療各種疾病，事先精通各種醫方理論，只要看到病癥就能完全瞭解，所用的咒語和藥物沒有不能治癒的。菩薩也是如此，善於觀察法界，以無功用智，爲了那些積聚了愚癡行為的眾生，隨順他們的根性，開示演說成百上千的法門，使他們都能明白。電得！這就是名為菩薩摩訶薩的癡行伏藏。菩薩證得此伏藏后，善於觀察緣起，爲了這些愚癡行為的眾生，即使在一劫或超過一劫的時間裡，都能隨順他們的根性，用各種文字

【English Translation】 English version: This is called the Bodhisattva Mahasattva's storehouse of anger (potential power of anger). Once a Bodhisattva has attained this storehouse, whether for one kalpa or more than one kalpa, according to the various inclinations of all sentient beings, he can use various languages and skillful means to expound the Dharma, yet he cannot reach the limit of his anger, and the wisdom and eloquence of this Bodhisattva are also inexhaustible. This is called the Bodhisattva's skillful explanation of the non-discriminatory nature of the Dharma realm, having obtained such a storehouse of anger. Furthermore, Electrified One (a disciple of the Buddha)! What is called the Bodhisattva Mahasattva's storehouse of ignorance (potential power of ignorance)? Electrified One! Such conduct of the Bodhisattvas is extremely difficult, namely, for those sentient beings who follow their delusions, harm others, are wrapped in the womb of ignorance (lack of knowledge of the true nature of things), are self-bound like silkworms in cocoons, have no skillful means in the Dharma realm, are not good at observing what they should do, are attached to the view of self, walk on wrong paths, dwell in dull practices, and are difficult to liberate, for these deluded beings, from the initial aspiration, they initiate great diligence, without feeling tired or lazy. They think like this: 'What causes, what superior understanding, and how should we explain the Dharma, so that these sentient beings can enter the Bodhisattva path and attain liberation?' Bodhisattvas in the past were good at observing the Dharma realm, dwelling in great compassion with non-effort wisdom (wisdom without deliberate effort), knowing that those sentient beings are already deluded in the Dharma realm, they explain the Dharma according to their abilities, so that they can all be tamed. They also do not think: 'I am now explaining the Dharma, have already explained, or will explain.' Because of the power of their past vows, they are good at observing dependent origination, and naturally expound hundreds and thousands of Dharma gates, cutting off the ignorance and karmic actions of sentient beings, enabling them to attain liberation. Electrified One! For example, a good doctor is good at treating various diseases, having first mastered various medical theories, as soon as he sees the symptoms, he fully understands, and the spells and medicines he uses are all effective. Bodhisattvas are also like this, good at observing the Dharma realm, with non-effort wisdom, for those sentient beings who have accumulated ignorant actions, according to their nature, they reveal and explain hundreds and thousands of Dharma gates, enabling them to understand. Electrified One! This is called the Bodhisattva Mahasattva's storehouse of ignorance. Once a Bodhisattva has attained this storehouse, being good at observing dependent origination, for these sentient beings with ignorant actions, whether for one kalpa or more than one kalpa, according to their nature, using various languages

字語言善巧演說，不能得其癡行邊際，而是菩薩智慧辯才亦不可盡。是名菩薩於一切法無差別相善巧宣說，獲得如是癡行伏藏。如是癡行二萬一千，及彼諸行八萬四千，菩薩為斷如是行故，開示演說百千法門。是名菩薩癡行伏藏。

「複次電得！云何名為菩薩摩訶薩等分行伏藏？譬如四面鏡輪，清徹明凈無諸垢翳，懸於四衢，所對色像皆于中現無有增減。而此明鏡亦不念言：『我能現此種種色像。』然善磨瑩此鏡輪已，一切諸相自然而現。菩薩亦復如是，法界鏡輪善磨瑩已，住無功用三昧，隨諸眾生心行差別，開示演說百千法門，悉令了知皆得解脫，不起法相及眾生相。何以故？菩薩善觀法界相故，於此四行相應眾生如實了知，隨其根性而為說法，而於法界及眾生界，如實觀察無有二相。爾所法界及眾生界，明見無二無差別故。電得！譬如虛空，無有種種差別之相亦無建立。菩薩亦復如是，善觀法界，了一切法入於一相。亦由往昔誓願力故，隨眾生行種種說法，而於法界無有差別。電得！此等分行二萬一千，及彼諸行八萬四千，菩薩觀察悉皆明瞭。譬如良醫知病授藥，以無功用智種種說法，是名菩薩摩訶薩等分行伏藏。菩薩證得此伏藏已，為諸眾生若一劫若過一劫，隨其志樂以種種言詞善巧宣說，不能得其諸行

【現代漢語翻譯】現代漢語譯本：菩薩以巧妙的言辭善巧地演說，也無法窮盡癡行的邊際，而是菩薩的智慧辯才也無法完全表達。這被稱為菩薩在一切法中善巧宣說無差別相，從而獲得這樣的癡行伏藏。像這樣的癡行有二萬一千種，以及其他各種行有八萬四千種，菩薩爲了斷除這些行，開示演說百千法門。這被稱為菩薩的癡行伏藏。「再者，電得！什麼叫做菩薩摩訶薩的等分行伏藏呢？譬如四面鏡輪，清澈明亮沒有污垢遮蔽，懸掛在四通八達的道路上，所對的色像都顯現在其中，沒有增減。而這明鏡也不會想：『我能顯現這些種種色像。』然而，當這鏡輪被好好地磨光后，一切諸相自然顯現。菩薩也是這樣，當法界鏡輪被好好地磨光后，安住在無功用三昧中，隨著眾生心行的差別，開示演說百千法門，使他們都瞭解並得到解脫，不執著於法相和眾生相。為什麼呢？因為菩薩善於觀察法界的實相，對於與這四種行相應的眾生如實地瞭解，隨著他們的根性而為他們說法，並且對於法界和眾生界，如實地觀察，沒有二相。因為他清楚地看到法界和眾生界沒有二相，沒有差別。電得！譬如虛空，沒有種種差別的相，也沒有建立。菩薩也是這樣，善於觀察法界，瞭解一切法都歸於一相。也由於往昔的誓願力，隨著眾生的行為而說種種法，而對於法界沒有差別。電得！這等分行有二萬一千種，以及其他各種行有八萬四千種，菩薩觀察都非常清楚。譬如良醫知道病癥而給予藥物，以無功用智說種種法，這被稱為菩薩摩訶薩的等分行伏藏。菩薩證得這個伏藏后，為眾生，無論是一劫還是超過一劫，隨著他們的意願，以種種言辭善巧地宣說，也無法窮盡這些行。

【English Translation】 English version: Even with skillful eloquence, a Bodhisattva cannot fathom the limits of deluded conduct, and the wisdom and eloquence of a Bodhisattva are also inexhaustible. This is called a Bodhisattva's skillful exposition of the non-differentiated nature of all dharmas, thus obtaining such a treasury of deluded conduct. There are twenty-one thousand such deluded conducts, and eighty-four thousand other conducts. To eliminate these conducts, a Bodhisattva reveals and expounds hundreds of thousands of dharma gates. This is called a Bodhisattva's treasury of deluded conduct. Furthermore, Electrified One! What is called a Bodhisattva Mahasattva's treasury of equalizing conduct? It is like a four-sided mirror wheel, clear and bright without any defilements or obscurations, hanging at a crossroads. The images it faces all appear within it without increase or decrease. And this bright mirror does not think, 'I can manifest these various images.' However, once this mirror wheel is well polished, all images naturally appear. A Bodhisattva is also like this. Once the mirror wheel of the dharma realm is well polished, dwelling in the samadhi of non-effort, according to the differences in the minds and conduct of sentient beings, they reveal and expound hundreds of thousands of dharma gates, enabling all to understand and attain liberation, without attachment to the characteristics of dharmas or sentient beings. Why? Because the Bodhisattva is skilled in observing the true nature of the dharma realm, and truly understands sentient beings who correspond to these four conducts. They teach according to their capacities, and regarding the dharma realm and the realm of sentient beings, they observe truthfully, without duality. Because they clearly see that the dharma realm and the realm of sentient beings are non-dual and without difference. Electrified One! It is like space, which has no various differentiated characteristics and no establishment. A Bodhisattva is also like this, skilled in observing the dharma realm, understanding that all dharmas enter into one characteristic. Also, due to the power of past vows, they teach various dharmas according to the conduct of sentient beings, yet there is no difference in the dharma realm. Electrified One! These twenty-one thousand equalizing conducts, and eighty-four thousand other conducts, are all clearly observed by the Bodhisattva. It is like a good physician who knows the illness and prescribes medicine, using non-effort wisdom to teach various dharmas. This is called a Bodhisattva Mahasattva's treasury of equalizing conduct. Having attained this treasury, the Bodhisattva, for one kalpa or more than one kalpa, according to their aspirations, skillfully expounds with various words for sentient beings, yet cannot fathom the limits of these conducts.

邊際，菩薩智慧辯才亦不可盡。是名菩薩善說法界無差別相，獲得如是等分行伏藏。

大寶積經卷第八十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十四

大唐三藏菩提流志奉　詔譯無盡伏藏會第二十之二

「複次電得！菩薩成就如是智已，于諸眾生根行意樂善巧了知。若見多貪眾生，為欲調伏療其病故，示同凡夫現受諸欲，具有妻子家業資生，猶如蓮花而不染著。有諸眾生癡無智慧，不知菩薩善巧方便而作是念：『何有智者貪受諸欲？不異凡夫。』便謂菩薩遠離菩提。如是眾生心不凈故，起大瞋忿不生敬信，由此業故身壞命終墮大地獄。復以菩薩密化因緣罪報畢已，決定當得入于平等。電得！譬如猛火隨投草木，一切熾然悉成於火。菩薩亦復如是，智火熾然，所有眾生若貪瞋癡、若善不善，菩薩于彼與之同行，一切熾然皆成智慧。是名菩薩不共之法。又如須彌山王不共之相，所謂四面四寶所成。隨諸眾生青黃赤白種種色相，彼若往詣琉璃面者，皆同一色如彼琉璃，詣金色面皆如金色，銀、頗梨色悉皆同等。菩薩亦復如是，得不共法，隨諸眾生若貪瞋癡，若善不善，至菩薩所與之同行，一切皆令入菩薩智。彼心不凈自惡業故，或墮地獄、餓鬼、畜生、閻摩羅

【現代漢語翻譯】現代漢語譯本邊際（指菩薩的智慧和辯才）是不可窮盡的。這被稱為菩薩善於宣說諸法界無差別之相，並獲得如此等同的修行功德和伏藏（指菩薩所積累的功德和智慧）。

《大寶積經》卷第八十三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第八十四

大唐三藏菩提流志奉詔譯《無盡伏藏會》第二十之二

『再者，電得（佛陀弟子名）！菩薩成就這樣的智慧后，對於眾生的根性、行為和意樂都能善巧地瞭解。如果看到貪慾深重的眾生，爲了調伏和治療他們的病，菩薩會示現如同凡夫一樣，享受各種慾望，擁有妻子、家庭和產業，但就像蓮花一樣不被污染。有些眾生愚癡沒有智慧，不瞭解菩薩的善巧方便，就認為：『怎麼會有智者貪戀各種慾望？和凡夫沒什麼兩樣。』於是就認為菩薩遠離了菩提。這些眾生因為內心不清凈，生起很大的嗔恨和憤怒，不產生敬信，因為這樣的業力，身壞命終後會墮入大地獄。但因為菩薩秘密教化的因緣，罪報結束后，必定會進入平等之境。電得！譬如猛火，無論投入什麼草木，都會熾烈燃燒，全部變成火焰。菩薩也是如此，智慧之火熾烈燃燒，所有眾生，無論是貪嗔癡，還是善與不善，菩薩都與他們同行，一切都會被轉化為智慧。這被稱為菩薩不共之法。又如須彌山王（佛教中的聖山）不共之相，由四面四寶構成。眾生呈現青黃赤白各種顏色，如果他們前往琉璃面，都會呈現琉璃的顏色，前往金色面，都會呈現金色，銀色和頗梨色（水晶）也都是如此。菩薩也是如此，獲得不共之法，無論眾生是貪嗔癡，還是善與不善，來到菩薩這裡與菩薩同行，一切都會被引導進入菩薩的智慧。那些內心不清凈，因為自己的惡業，可能會墮入地獄、餓鬼、畜生、閻摩羅（地獄之主）道。』

【English Translation】 English version The boundaries (referring to the wisdom and eloquence of a Bodhisattva) are inexhaustible. This is called a Bodhisattva's skillful explanation of the non-discriminatory nature of all realms, and the attainment of such equal practice merits and hidden treasures (referring to the merits and wisdom accumulated by a Bodhisattva).

The Great Treasure Trove Sutra, Volume 83 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 84

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, The Inexhaustible Hidden Treasure Assembly, Chapter 20, Part 2

'Furthermore, Elektra (name of a disciple of the Buddha)! After a Bodhisattva has attained such wisdom, they skillfully understand the roots, conduct, and inclinations of all sentient beings. If they see beings with strong greed, in order to subdue and cure their illness, the Bodhisattva will appear like an ordinary person, enjoying various desires, having a wife, family, and possessions, yet like a lotus flower, they are not defiled. Some beings are foolish and lack wisdom, not understanding the Bodhisattva's skillful means, and think: 'How can a wise person be attached to various desires? They are no different from ordinary people.' Thus, they believe that the Bodhisattva is far from Bodhi. Because these beings' minds are impure, they generate great hatred and anger, and do not develop respect and faith. Due to this karma, after their bodies break and their lives end, they will fall into the great hells. However, due to the secret transformative causes of the Bodhisattva, after their karmic retribution is complete, they will surely enter the state of equality. Elektra! It is like a raging fire, whatever grass or wood is thrown into it, it will burn fiercely and all will become fire. The Bodhisattva is also like this, the fire of wisdom burns fiercely, and all beings, whether they are greedy, angry, or deluded, or whether they are good or bad, the Bodhisattva walks with them, and all will be transformed into wisdom. This is called the unique Dharma of a Bodhisattva. It is also like the unique appearance of Mount Sumeru (a sacred mountain in Buddhism), which is made of four sides of four treasures. Beings appear in various colors of blue, yellow, red, and white. If they go to the lapis lazuli side, they will all appear the color of lapis lazuli. If they go to the golden side, they will all appear golden. The same is true for silver and crystal colors. The Bodhisattva is also like this, having attained the unique Dharma. Whether beings are greedy, angry, or deluded, or whether they are good or bad, when they come to the Bodhisattva and walk with the Bodhisattva, all will be guided into the Bodhisattva's wisdom. Those whose minds are impure, due to their own evil karma, may fall into the hells, the realms of hungry ghosts, animals, or the realm of Yama (the lord of hell).'

界。以是菩薩不共功德及願力故，罪報畢已決定當得阿耨多羅三藐三菩提。

「電得！過去無量無邊阿僧祇劫五濁世時，有佛出現，號曰寶聚功德聲如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。時世壽命百二十歲，如我今日。彼諸眾生極重貪慾瞋恚愚癡煩惱覆蔽，違逆父母兄弟朋友，不順和上及阿阇梨，不知恩德。常懷毒害奸詐賊心，互相破壞非理而行，于佛法僧不生敬信，慳吝鄙弊行餓鬼法。彼佛剎中有如是等諸惡眾生難可調伏。時彼世尊亦以往昔誓願力故，於此惡世得阿耨多羅三藐三菩提。其佛復有二萬二千大聲聞眾。彼時有王名曰廣授，自在王化統閻浮提，于佛法中信心清凈，請彼如來及比丘眾于夏安居廣設供養。爾時有一法師比丘名為無垢，具足辯才善巧說法眾所樂聞，開示眾生常不疲倦。凡所說法無有希求，容相熙怡先言問訊，色力具足顏貌端嚴，為諸眾生之所樂見，供養恭敬尊重讚歎。復有新學年少比丘，常隨無垢出入王宮無有障礙，種種供養衣服飲食臥具醫藥。時彼眾中多有比丘，不知修習身戒心慧，不敬佛法及以眾僧，常見斷見及我見等，謗于佛法輕躁難調。不攝諸根住于非法，無沙門行自稱沙門，身口意業悉皆邪僻。時彼世尊過安居已便入涅槃。其

{ "translations": [ "現代漢語譯本：界。由於菩薩不共的功德和願力，罪報結束后必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。", "電得！在過去無量無邊的阿僧祇劫（極長的時間單位）五濁惡世之時，有一佛出世，號為寶聚功德聲如來（如實而來者）、應供（值得供養者）、正遍知（真正遍知一切者）、明行足（智慧和德行圓滿者）、善逝（善於去往涅槃者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（調伏眾生之人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間尊貴者）。當時的世壽為一百二十歲，如同我今日。那些眾生被極重的貪慾、瞋恚、愚癡等煩惱所覆蓋，違逆父母、兄弟、朋友，不順從和尚（和上，指戒師）及阿阇梨（阿阇梨，指導師），不知恩德。他們常常懷有毒害、奸詐、賊心，互相破壞，行為不合道理，對佛、法、僧不生敬信，慳吝鄙陋，行餓鬼之法。那個佛剎中有如此種種難以調伏的惡劣眾生。當時那位世尊也因為往昔的誓願力，在這個惡世證得阿耨多羅三藐三菩提。那位佛還有二萬二千位大聲聞弟子。當時有一位國王名為廣授，以自在王權統治閻浮提（我們所居住的世界），對佛法信心清凈，邀請那位如來和比丘眾在夏季安居期間廣設供養。當時有一位法師比丘名為無垢，具有辯才，善於說法，眾人都樂於聽聞，開示眾生從不疲倦。他所說的法沒有任何希求，容貌和藹可親，先問候他人，色力具足，容貌端正莊嚴，為眾生所樂見，供養、恭敬、尊重、讚歎。還有一些新學年少的比丘，常常跟隨無垢出入王宮，沒有任何障礙，接受種種供養，如衣服、飲食、臥具、醫藥。當時那些僧眾中有很多比丘，不知道修習身、戒、心、慧，不尊敬佛、法、僧，常見斷見和我見等邪見，誹謗佛法，輕浮躁動難以調伏。他們不攝持諸根，住在非法之中，沒有沙門（出家人）的修行卻自稱沙門，身口意業都邪僻。當時那位世尊安居結束后便入涅槃。", "其佛滅后，彼諸比丘各各分散，不復和合，如是展轉乃至滅盡。時彼無垢法師比丘，見諸比丘不和合故，心生憂惱，便舍王宮，獨處山林，勤修精進，得五神通。時彼廣授大王，聞無垢比丘舍離王宮，獨處山林，心生悔恨，便往詣彼，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。王復請彼還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅盡。時彼廣授大王，見無垢去，心生憂惱，便舍王位，出家學道，勤修精進，亦得五神通。時彼廣授大王，以神通力，往詣他方，見無垢比丘，頭面禮足，懺悔過咎。無垢比丘為王說法，令王歡喜，發菩提心。時彼廣授大王，復請無垢比丘，還入王宮，廣設供養。時彼無垢比丘，為欲利益諸眾生故，受王供養，于王宮中，廣為大眾敷演妙法。時彼眾中，復有諸惡比丘，嫉妒無垢，共相謀議，欲害無垢。時彼無垢，以神通力，知諸比丘欲來害己，便以神力，飛騰虛空，往詣他方。時彼諸惡比丘，見無垢去，各各分散，如是展轉乃至滅

王廣授以赤栴檀阇維供養，造立八十俱胝寶塔，以赤栴檀而為欄楯，四面皆有金色蓮花。無垢比丘，佛所記別多聞第一，于佛滅后弘宣正法。隨所遊行城邑聚落，教化無量百千眾生，皆令住于阿耨多羅三藐三菩提。爾時多有諸惡比丘，不知修行常懷嫉妒，為魔所惑，詣彼王所而作是言：『王所師敬無垢比丘，出入王宮無有禁制。而彼比丘未離貪慾，非時而食香鬘嚴身，實非梵行不應供養。我為此事來告于王，莫於過后佛正法中而生不信。』時有一魔名為極惡，即自變身作比丘像，復詣王所如前重說。時廣授王數聞此語，即作是念：『無垢比丘精勤有智我所尊重，若有此事終無是處。』作是念已，爾時魔眾于虛空中便現半身，向彼王所而說偈言：

「『王應學伎藝，　　善識于機宜，　　廣授不能知，　　非是人王相。　　佛羅漢弟子，　　已具于大智，　　如是語不依，　　云何隨斷見？　　比丘為利益，　　告汝以誠言，　　斷見惡趣人，　　實非修梵行。　　彼人于宮內，　　共婇女娛樂，　　王應與侍從，　　親睹離疑心。』　　王聞如是事，　　心生大驚怖，　　即便將侍從，　　速疾詣宮中。　　無垢時在宮，　　演說第一義，　　諸法自性空，　　無我無壽者。　　王與諸兵

【現代漢語翻譯】現代漢語譯本國王廣授用赤栴檀（一種紅色檀香木）火化了佛的遺體，建造了八十俱胝（億）座寶塔，用赤栴檀做欄桿，四面都有金色的蓮花。無垢比丘（佛陀弟子名），是佛陀所記述的弟子中多聞第一的，在佛陀滅度后弘揚正法。他隨處在各個城邑村落，教化了無數的眾生，都讓他們安住于阿耨多羅三藐三菩提（無上正等正覺）。當時有很多惡比丘，不知道修行，常常懷有嫉妒之心，被魔所迷惑，去到國王那裡說：『國王您所尊敬的無垢比丘，出入王宮沒有限制。而那個比丘沒有斷除貪慾，非時而食，用香和花環裝飾身體，實在不是清凈的修行，不應該供養。我們為此事來告訴國王，不要在佛陀的正法中產生不信任。』當時有一個魔名叫極惡，自己變成比丘的模樣，又去到國王那裡重複說了之前的話。當時廣授王多次聽到這些話，就想：『無垢比丘精進勤奮，有智慧，我非常尊重他，如果有這樣的事，絕對不可能。』這樣想之後，當時魔眾在虛空中顯現半身，向國王說了偈語：『國王應該學習技藝，善於識別時機，廣授不能識別，不是做人王的相貌。佛陀的羅漢弟子，已經具備大智慧，像這樣的話不相信，怎麼能隨從斷見呢？比丘爲了利益你，告訴你真實的話，斷見的人會墮入惡趣，實在不是在修行清凈的行為。那個人在宮內，和宮女一起享樂，國王應該和侍從一起，親自去看，消除疑心。』國王聽到這些事，心中非常驚恐，就帶著侍從，快速地去了宮中。當時無垢在宮中，演說第一義諦，諸法自性是空，沒有我，沒有壽者。國王和士兵們

【English Translation】 English version King Guangshou cremated the Buddha's remains with red sandalwood (a type of red sandalwood), and built eighty kotis (hundreds of millions) of precious pagodas, with red sandalwood railings, and golden lotuses on all four sides. The Bhikkhu Wugou (a disciple of the Buddha), who was recorded by the Buddha as the foremost in learning, propagated the Dharma after the Buddha's Nirvana. He went to various cities and villages, teaching countless sentient beings, and led them to abide in Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, there were many evil Bhikkhus who did not know how to practice, often harbored jealousy, and were deluded by demons. They went to the king and said: 'The Bhikkhu Wugou, whom you respect, enters and exits the palace without restriction. But that Bhikkhu has not eliminated greed, eats at improper times, adorns himself with fragrances and garlands, is not truly practicing pure conduct, and should not be offered alms. We have come to tell the king about this matter, so that you do not lose faith in the Buddha's true Dharma.' At that time, a demon named Ji'e transformed himself into the appearance of a Bhikkhu and went to the king, repeating what had been said before. King Guangshou, having heard these words many times, thought: 'Bhikkhu Wugou is diligent and wise, and I respect him greatly. If such a thing were true, it would be impossible.' After thinking this, the demon host appeared in mid-air, showing half of their bodies, and spoke a verse to the king: 'The king should learn skills, be good at recognizing opportunities, Guangshou cannot recognize, is not the appearance of a king. The Buddha's Arhat disciples, already possess great wisdom, if you do not believe such words, how can you follow the view of annihilation? The Bhikkhu, for your benefit, tells you the truth, those who hold the view of annihilation will fall into evil realms, and are not truly practicing pure conduct. That person in the palace, enjoys himself with palace women, the king should go with his attendants, and see for himself to dispel doubts.' The king, hearing these things, was greatly frightened, and immediately went to the palace with his attendants. At that time, Wugou was in the palace, expounding the supreme truth, that all dharmas are empty in nature, without self, without a life span. The king and his soldiers

眾，　　俱為魔所惑，　　見宮中婇女，　　圍繞于比丘，　　瞋猛如醉象，　　便敕旃陀羅：　『比丘污我宮，　　當治以苦法。』　　臣佐及眷屬，　　皆為魔所持，　　于無罪比丘，　　隨忿而生害。　　魁膾持刀進，　　無垢便悲泣。　　王語：『汝非法，　　何故而復悲？』　　無垢白王言：　　『是事難自表，　　且待須臾間，　　我當有明證。』　　王聞比丘言，　　即止於魁膾，　『當試作何事，　　汝應速宣說。』　　成就勝意樂，　　行慈利世者，　　合十指爪掌，　　而發於誓言：　『大王汝當知，　　若實無此事，　　愿地六種動，　　空中雨妙花。』　　當發如是言，　　大地六種動，　　空界雨天花，　　魔眾懷憂惱。　　王時生凈信，　　禮足求歡喜：　『我當墮地獄，　　無依愿覆護。　　咄哉遇此惡，　　如何起毒心？　　無覆無所依，　　所從唯惡友；　　十方我無護，　　唯有于大師。　　我當舍王位，　　盡壽歸依住。』　　比丘知彼王，　　及眷屬志樂，　　為說第一義，　　王聞得正信。　　與百億眷屬，　　舍王位出家，　　修習頭陀行，　　不受他人請。　　時王后宮內，　　婇女八萬人，　　聞說

【現代漢語翻譯】現代漢語譯本眾人，都被魔所迷惑，看見宮中的婇女（宮女），圍繞著比丘（出家人），像憤怒的醉像一樣，便命令旃陀羅（賤民）：『比丘玷污了我的宮殿，應當用酷刑懲治他。』臣子和眷屬，都被魔控制，對無罪的比丘，隨著憤怒而產生傷害。劊子手拿著刀走上前，無垢（比丘的名字）便悲傷地哭泣。國王說：『你犯了法，為什麼還要悲傷？』無垢對國王說：『這件事難以自證清白，請稍等片刻，我將有明確的證據。』國王聽了比丘的話，就制止了劊子手，『你打算做什麼，應該快點說出來。』成就殊勝意樂，行慈悲利益世人的人，合起十指手掌，發誓說：『大王您應當知道，如果我確實沒有做這件事，愿大地發生六種震動，空中降下美妙的花朵。』當說出這樣的話時，大地發生六種震動，空中降下天花，魔眾感到憂愁煩惱。國王這時生起清凈的信心，禮拜比丘的腳，請求歡喜：『我將要墮入地獄，沒有依靠，希望您能庇護我。唉，我竟然遇到這樣的惡事，怎麼會生起如此惡毒的心？沒有庇護，沒有依靠，所聽從的只有惡友；十方世界我都沒有保護，只有大師（指比丘）您。我將要捨棄王位，終身皈依您。』比丘知道國王和眷屬的心意，為他們宣說第一義諦（佛教真理），國王聽后得到了正信。與百億眷屬，捨棄王位出家，修習頭陀行（苦行），不接受他人的邀請。當時王宮內，有八萬名婇女（宮女），聽說

【English Translation】 English version The crowd, all were deluded by Mara (demon), Seeing the palace women, surrounding the Bhikkhu (monk), Furious like a drunken elephant, he then ordered the Candala (outcast): 'The Bhikkhu has defiled my palace, he should be punished with severe torture.' The ministers and family members, all were controlled by Mara, Towards the innocent Bhikkhu, they harbored harm out of anger. The executioner advanced with a knife, Wu Gou (the Bhikkhu's name) then wept sadly. The king said: 'You have committed a crime, why are you still grieving?' Wu Gou said to the king: 'This matter is difficult to prove my innocence, Please wait a moment, I will have clear evidence.' The king heard the Bhikkhu's words, and stopped the executioner, 'What do you intend to do, you should quickly say it.' One who has achieved superior intention, practicing compassion to benefit the world, Joined his ten fingers together, and made a vow: 'Great King, you should know, if I have truly not done this, May the earth shake in six ways, and may wonderful flowers rain from the sky.' When these words were spoken, the earth shook in six ways, Heavenly flowers rained from the sky, the Mara's (demon's) followers felt worried and distressed. The king then developed pure faith, bowed at the Bhikkhu's feet, and asked for joy: 'I am going to fall into hell, without reliance, I hope you can protect me. Alas, I have encountered such evil, how could I have developed such a poisonous heart? Without protection, without reliance, I only listened to evil friends; In the ten directions, I have no protection, only the Master (referring to the Bhikkhu) is my refuge. I will give up my throne, and take refuge in you for the rest of my life.' The Bhikkhu knew the king and his family's intentions, He explained the ultimate truth (Buddhist truth) to them, and the king gained right faith. With a hundred billion family members, they gave up the throne and became monks, Practicing Dhuta (ascetic practices), not accepting invitations from others. At that time, in the king's palace, there were eighty thousand palace women, Having heard

第一義，　　皆住不退轉。　　王依于佛教，　　二十四年中，　　日夜常懺悔，　　罪業猶不盡。　　百俱胝眷屬，　　噁心向法師，　　由此命終后，　　墮于無間獄。　　多億年受苦，　　罪畢遇如來，　　以昔恐怖因，　　余報常羸劣。　　次第轉修習，　　供養千億佛，　　各于余國中，　　悉皆成正覺，　　俱同一名字，　　號功德名稱。　　時彼廣授王，　　慈忍比丘所，　　由起毒害意，　　于多億歲中，　　受昔惡業對，　　墮大叫地獄。　　畢此業報已，　　還得於人身，　　值普眼如來，　　親近常供養。　　由此轉奉事，　　八十俱胝佛，　　然後成正覺，　　今則我身是。　　彼比丘欲害，　　無罪法師者，　　當來得作佛，　　彌勒菩薩是。　　時彼王宮內，　　八萬諸婇女，　　凈信植眾德，　　承事無量佛。　　於今復發行，　　大愿利眾生，　　當奉千億佛，　　各成等正覺。　　我今告汝等，　　一切勿生害，　　修慈佛所贊，　　速得大菩提。

「是故電得！于諸眾生根性志樂不能善知，應一切時勿生害心。電得！譬如諸山，須彌為最。如來智慧亦復如是，于諸智中最尊無上。譬如一切諸水之中，海為最勝。如來智

【現代漢語翻譯】現代漢語譯本第一義諦（ परमार्थ satya），皆安住于不退轉的境界。國王依從佛陀的教誨，在二十四年中，日夜不斷地懺悔，但罪業仍然沒有完全消除。一百俱胝（koṭi，一俱胝等於一千萬）的眷屬，對法師心懷惡意，因此命終之後，墮入了無間地獄。在多億年中遭受痛苦，罪業結束后遇到了如來，因為過去恐怖的因緣，余報常常身體虛弱。他們次第轉而修習，供養了千億佛，在各自的國土中，都成就了正覺，都擁有同一個名字，號為功德名稱。當時那位廣授王，因為對慈忍比丘（kṣānti-bhikṣu）起了毒害之心，在多億歲中，承受了過去惡業的果報，墮入大叫地獄。結束了這些業報之後，又獲得了人身，值遇了普眼如來（Samantacakṣur-tathāgata），親近並常常供養。由此轉而奉事了八十俱胝佛，然後成就了正覺，現在我的身就是他。那位想要加害無罪法師的比丘，未來將成佛，他就是彌勒菩薩（Maitreya Bodhisattva）。當時那位國王宮內的八萬位婇女，以清凈的信心種植了眾多功德，承事了無量佛。如今她們再次發願，以大愿利益眾生，將奉事千億佛，各自成就等正覺。我現在告訴你們，一切都不要生起害心，修習慈悲是佛所讚歎的，能迅速獲得大菩提。『因此，電得（Vidyudatta）！對於眾生的根性、志向和喜好不能很好地瞭解，應當在任何時候都不要生起害心。電得！譬如諸山，須彌山（Sumeru）為最高。如來的智慧也是如此，在一切智慧中最尊貴無上。譬如一切諸水之中，大海為最殊勝。如來的智慧也是如此，在一切智慧中最尊貴無上。』

【English Translation】 English version The ultimate truth (paramārtha satya), all abide in the state of non-retrogression. The king, following the Buddha's teachings, repented day and night for twenty-four years, yet his karmic debts were not completely extinguished. A hundred koṭis (a koṭi is ten million) of his retinue, harboring ill will towards the Dharma teacher, fell into the Avīci hell after their lives ended. They suffered for many billions of years, and after their karmic debts were cleared, they encountered the Tathāgata. Due to the past causes of terror, the residual effects often left them weak. They gradually turned to practice, making offerings to a thousand billion Buddhas. In their respective lands, they all attained perfect enlightenment, sharing the same name, known as Merit Name. At that time, King Guangshou, due to harboring malicious intent towards the compassionate and patient Bhikṣu (kṣānti-bhikṣu), suffered the consequences of his past evil deeds for many billions of years, falling into the Great Crying Hell. After these karmic retributions ended, they were reborn as humans, encountering the Samantacakṣur-tathāgata (All-Seeing Eye Tathāgata), whom they approached and constantly made offerings to. Through this, they went on to serve eighty koṭis of Buddhas, and then attained perfect enlightenment. My current body is that of him. That Bhikṣu who sought to harm the innocent Dharma teacher will become a Buddha in the future; he is Maitreya Bodhisattva. At that time, the eighty thousand palace women within the king's palace, with pure faith, cultivated numerous merits and served countless Buddhas. Now, they are again making great vows to benefit sentient beings, and will serve a thousand billion Buddhas, each attaining perfect enlightenment. I now tell you all, do not harbor any harmful intentions. Cultivating loving-kindness is praised by the Buddha and leads to the swift attainment of great Bodhi. 'Therefore, Vidyudatta! Not being able to understand well the faculties, aspirations, and inclinations of sentient beings, one should not harbor harmful intentions at any time. Vidyudatta! Just as among all mountains, Mount Sumeru is the highest, so too is the wisdom of the Tathāgata, the most honored and supreme among all wisdoms. Just as among all waters, the ocean is the most excellent, so too is the wisdom of the Tathāgata, the most honored and supreme among all wisdoms.'

慧亦復如是，于諸智中最為深大。又如諸國王中，轉輪聖王最為尊上。如來智慧亦復如是，于諸智中為無上上。電得，如來成就如是智故，一切眾生貪瞋癡行心心轉變，如來悉知，一彈指頃皆能攝受。電得！如來成就一切種智，如明眼人自觀掌中五庵羅果，不用功力明瞭無疑。如來亦爾，了知一切眾生心行，于大眾中種種說法。無量無數佛世界中貪行相應諸眾生等，為貪熱惱晝夜尋思虛過於時，我悉知見。為貪熱惱起于身口種種之業，我悉知見。瞋行眾生瞋忿覆心互相憎嫉，以毒害故墮無間處，我悉知見。癡行相應諸眾生等，無明闇迷惑執著樂隨邪見，我悉了知。有堪任者、不堪任者，有增進者、有退失者，于如來乘種善根者、于緣覺乘種善根者、于聲聞乘種善根者，我悉了知。如來成就如是智慧，處大眾中能了眾生心行差別，知非時故默然舍住，但作是念：『此諸眾生於法迷惑不能解了。』如來具足殊勝根力善知時故，堪調伏者、勝志樂者、能堪忍者、受善言者，我悉了知。如是知已，于彼眾生攝受利益。是故電得！初業菩薩未入正位，于諸眾生勝志樂行不能善知，若在家若出家皆不應起嫌害之心，勿于長夜自致衰惱。是故菩薩從初發心，當於一切住大乘者生於佛想，于餘眾生雖復見彼作諸惡業，而亦不起損害之心

【現代漢語翻譯】現代漢語譯本：智慧也是如此，在所有智慧中最為深邃廣大。又如在諸國王中，轉輪聖王（擁有統治世界的理想君主）最為尊貴至上。如來的智慧也是如此，在所有智慧中是無上之上的。電得（佛陀弟子名）！如來成就這樣的智慧，一切眾生貪婪、嗔恨、愚癡的行為和心念的轉變，如來全部知曉，在一彈指的時間內都能攝受。電得！如來成就一切種智（佛陀所具有的對一切事物和現象的全面、徹底的智慧），就像明眼人自己觀察掌中的五個庵摩羅果（一種水果），不用費力就能明瞭無疑。如來也是這樣，了知一切眾生的心念行為，在大眾中宣說各種法。在無量無數的佛世界中，與貪慾相應的眾生，因貪慾的煩惱而日夜思慮，虛度時光，我全部知見。因貪慾的煩惱而引發的身口各種行為，我全部知見。嗔恨的眾生，嗔怒覆蓋內心，互相憎恨嫉妒，因毒害而墮入無間地獄（佛教中最痛苦的地獄），我全部知見。與愚癡相應的眾生，因無明（對真理的無知）而迷惑，執著于享樂，隨從邪見，我全部了知。有堪能修行的、不堪能修行的，有進步的、有退步的，在如來乘（大乘佛教）中種下善根的、在緣覺乘（獨自覺悟的修行者）中種下善根的、在聲聞乘（聽聞佛法而修行的人）中種下善根的，我全部了知。如來成就這樣的智慧，處在大眾中能瞭解眾生心念行為的差別，知道時機不成熟就默然不語，只是這樣想：『這些眾生對佛法迷惑，不能理解。』如來具足殊勝的根力，善於瞭解時機，對於堪能被調伏的、有殊勝志向的、能忍耐的、能接受善言的，我全部了知。這樣瞭解之後，就對那些眾生攝受利益。所以電得！初學菩薩沒有進入正位（菩薩修行的高級階段），對於眾生殊勝的志向和行為不能很好地瞭解，無論是在家還是出家，都不應該生起嫌棄和傷害的心，不要在漫長的黑夜中自招衰敗。所以菩薩從最初發心，應當對一切住在大乘的人產生佛的念想，對於其他眾生，即使看到他們做各種惡業，也不要生起損害的心。 English version: Wisdom is also like this, it is the most profound and vast among all wisdoms. Furthermore, among all kings, the Chakravartin (ideal universal ruler) is the most honored and supreme. The Tathagata's wisdom is also like this, it is the unsurpassed among all wisdoms. O Deva (name of a disciple of the Buddha)! Because the Tathagata has attained such wisdom, the Tathagata knows all the changes in the actions and thoughts of all sentient beings, whether they are driven by greed, hatred, or delusion, and can embrace them all in the time it takes to snap one's fingers. O Deva! The Tathagata has attained all-knowing wisdom (the Buddha's comprehensive and thorough wisdom of all things and phenomena), just like a person with clear vision can observe five Amalaka fruits (a type of fruit) in their palm without any effort and understand them without doubt. The Tathagata is also like this, understanding the thoughts and actions of all sentient beings, and expounding various teachings among the assembly. In countless Buddha worlds, I see all sentient beings who are associated with greed, who are troubled by greed and spend their days and nights thinking and wasting time. I see all the various actions of body and speech that arise from the troubles of greed. I see all sentient beings who are driven by hatred, whose hearts are covered by anger, who hate and envy each other, and who fall into the Avici hell (the most painful hell in Buddhism) because of their poison. I see all sentient beings who are associated with delusion, who are confused by ignorance (lack of knowledge of the truth), who are attached to pleasure, and who follow wrong views. I know all those who are capable of practice and those who are not, those who are progressing and those who are regressing, those who have planted good roots in the Tathagata vehicle (Mahayana Buddhism), those who have planted good roots in the Pratyekabuddha vehicle (a practitioner who achieves enlightenment on their own), and those who have planted good roots in the Sravaka vehicle (those who practice by listening to the Buddha's teachings). The Tathagata has attained such wisdom, and in the assembly, he can understand the differences in the thoughts and actions of sentient beings. Knowing that the time is not right, he remains silent, thinking only this: 'These sentient beings are confused about the Dharma and cannot understand it.' The Tathagata is endowed with superior faculties and powers, and is skilled in understanding the right time. I know all those who are capable of being tamed, those who have superior aspirations, those who are capable of endurance, and those who are capable of receiving good words. Having understood this, I embrace and benefit those sentient beings. Therefore, O Deva! A novice Bodhisattva who has not entered the right stage (an advanced stage of Bodhisattva practice) cannot fully understand the superior aspirations and actions of sentient beings. Whether they are lay or monastic, they should not harbor feelings of dislike or harm, and should not bring about their own decline in the long night. Therefore, from the very beginning of their aspiration, Bodhisattvas should regard all those who abide in the Mahayana as Buddhas, and even when they see other sentient beings committing evil deeds, they should not harbor any intention to harm them.

【English Translation】 Wisdom is also like this, it is the most profound and vast among all wisdoms. Furthermore, among all kings, the Chakravartin (ideal universal ruler) is the most honored and supreme. The Tathagata's wisdom is also like this, it is the unsurpassed among all wisdoms. O Deva (name of a disciple of the Buddha)! Because the Tathagata has attained such wisdom, the Tathagata knows all the changes in the actions and thoughts of all sentient beings, whether they are driven by greed, hatred, or delusion, and can embrace them all in the time it takes to snap one's fingers. O Deva! The Tathagata has attained all-knowing wisdom (the Buddha's comprehensive and thorough wisdom of all things and phenomena), just like a person with clear vision can observe five Amalaka fruits (a type of fruit) in their palm without any effort and understand them without doubt. The Tathagata is also like this, understanding the thoughts and actions of all sentient beings, and expounding various teachings among the assembly. In countless Buddha worlds, I see all sentient beings who are associated with greed, who are troubled by greed and spend their days and nights thinking and wasting time. I see all the various actions of body and speech that arise from the troubles of greed. I see all sentient beings who are driven by hatred, whose hearts are covered by anger, who hate and envy each other, and who fall into the Avici hell (the most painful hell in Buddhism) because of their poison. I see all sentient beings who are associated with delusion, who are confused by ignorance (lack of knowledge of the truth), who are attached to pleasure, and who follow wrong views. I know all those who are capable of practice and those who are not, those who are progressing and those who are regressing, those who have planted good roots in the Tathagata vehicle (Mahayana Buddhism), those who have planted good roots in the Pratyekabuddha vehicle (a practitioner who achieves enlightenment on their own), and those who have planted good roots in the Sravaka vehicle (those who practice by listening to the Buddha's teachings). The Tathagata has attained such wisdom, and in the assembly, he can understand the differences in the thoughts and actions of sentient beings. Knowing that the time is not right, he remains silent, thinking only this: 'These sentient beings are confused about the Dharma and cannot understand it.' The Tathagata is endowed with superior faculties and powers, and is skilled in understanding the right time. I know all those who are capable of being tamed, those who have superior aspirations, those who are capable of endurance, and those who are capable of receiving good words. Having understood this, I embrace and benefit those sentient beings. Therefore, O Deva! A novice Bodhisattva who has not entered the right stage (an advanced stage of Bodhisattva practice) cannot fully understand the superior aspirations and actions of sentient beings. Whether they are lay or monastic, they should not harbor feelings of dislike or harm, and should not bring about their own decline in the long night. Therefore, from the very beginning of their aspiration, Bodhisattvas should regard all those who abide in the Mahayana as Buddhas, and even when they see other sentient beings committing evil deeds, they should not harbor any intention to harm them.

。何以故？如來常說，若諸眾生於白凈法有少缺減，終不能得入于涅槃。菩薩若見貪行眾生，應作是念：『彼為貪慾熱惱所燒，是我過咎。』見彼瞋恚及以愚癡熱惱燒者，皆悉念言是我之罪。何以故？我見一切眾生病苦，應為求藥方便療治。我先誓願除眾生病，而今舍置，是我過咎。菩薩成就如是意樂，自省其過，于諸眾生深起慈心。若遇殺害割截身份，于彼怨所生反報心，無有是處。電得！菩薩如是正修行時，過去所有不善之業永盡無餘，未來不善終不更起。

「電得！乃往古昔無量阿僧祇劫然燈佛前，有佛名勝生如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。世界名光明。在安隱王城林中而住。爾時有旃陀羅名為可畏，兇險好殺安忍無慈，手涂于血見者皆懼。時旃陀羅系牛其舍方入欲殺，牛見驚怖掣繩奔走，往于勝生如來林所。時旃陀羅持刀隨逐，彼牛惶怖墜于深坑，其命將終楚痛號吼。時旃陀羅見是牛已更增忿怒，便入坑中持刀欲殺。未下之頃，爾時勝生如來於彼林中，無量百千大眾圍繞，廣為分別緣起法門，所謂無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是因緣一切皆是

【現代漢語翻譯】現代漢語譯本：為什麼呢？如來常說，如果眾生在清凈的修行上稍有缺失，最終都不能進入涅槃（Nirvana，佛教的最高境界）。菩薩如果看到有貪慾行為的眾生，應當這樣想：『他們被貪慾的煩惱所煎熬，這是我的過錯。』看到那些被嗔恨和愚癡的煩惱所煎熬的眾生，都應當認為這是自己的罪過。為什麼呢？我看到一切眾生都處於病苦之中，應當為他們尋求藥物，方便地進行治療。我先前發誓要消除眾生的病苦，而現在卻放棄了，這是我的過錯。菩薩成就這樣的意願，反省自己的過錯，對一切眾生生起深深的慈悲心。如果遇到被殺害、身體被割裂的情況，對於那些怨恨自己的人，產生報復的念頭，這是絕對不應該的。電得（Diande，人名）！菩薩像這樣正確修行的時候，過去所有不善的業力都會永遠消盡，未來也不會再產生不善的業力。電得（Diande）！在過去無量阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，在燃燈佛（Dipamkara Buddha，過去佛之一）之前，有一位佛名為勝生如來（Visesa-jata Tathagata，佛名）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）、明行足（Vidya-carana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於解脫的人）、世間解（Lokavid，瞭解世間的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purusadamyasarathi，調御眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受尊敬的人），出現在世間。那個世界名為光明。佛住在安隱王城的樹林中。當時有一個旃陀羅（Candala，印度社會中的賤民）名為可畏，他兇險好殺，殘忍沒有慈悲心，手上沾滿鮮血，見到他的人都感到恐懼。當時，這個旃陀羅把牛拴在自己的住所，正要進去殺牛，牛看到后驚恐地掙脫繩子逃跑，跑到了勝生如來所在的樹林。旃陀羅拿著刀追趕，那牛驚慌失措地掉進了深坑，生命即將結束，痛苦地號叫。旃陀羅看到這牛後更加憤怒，便進入坑中，拿著刀要殺牛。在他還沒下去的時候，勝生如來正在那片樹林中，被無數百千的大眾圍繞著，廣泛地為他們講解緣起法門，也就是無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，像這樣的因緣，一切都是

【English Translation】 English version: Why is that? The Tathagata (如來, Thus Come One) often says that if sentient beings have even the slightest deficiency in pure practice, they will ultimately not be able to enter Nirvana (涅槃, the ultimate state of liberation). If a Bodhisattva (菩薩, an enlightened being) sees beings acting out of greed, they should think, 『They are being burned by the heat of their desires, and this is my fault.』 When they see those who are burned by the heat of anger and ignorance, they should all think that this is their fault. Why is that? I see that all beings are suffering from illness, and I should seek medicine for them and provide convenient treatment. I previously vowed to eliminate the illnesses of beings, but now I have abandoned them, and this is my fault. When a Bodhisattva achieves such intentions, reflects on their own faults, and develops deep compassion for all beings, if they encounter being killed or having their body cut apart, they should not have any thought of retaliation towards those who resent them. Diande (電得, a name)! When a Bodhisattva practices correctly in this way, all past unwholesome karma will be completely exhausted, and no future unwholesome karma will arise. Diande (電得)! In the immeasurable asamkhya kalpas (阿僧祇劫, extremely long periods of time) of the distant past, before Dipamkara Buddha (燃燈佛, one of the past Buddhas), there was a Buddha named Visesa-jata Tathagata (勝生如來, a Buddha's name), Arhat (應供, one who is worthy of offerings), Samyaksambuddha (正遍知, fully enlightened one), Vidya-carana-sampanna (明行足, one who possesses wisdom and virtue), Sugata (善逝, one who has gone well), Lokavid (世間解, one who understands the world), Anuttara (無上士, unsurpassed one), Purusadamyasarathi (調御丈夫, one who tames beings), Sasta deva-manusyanam (天人師, teacher of gods and humans), Buddha (佛, awakened one), and Bhagavan (世尊, the revered one), who appeared in the world. That world was named Brightness. The Buddha resided in the forest of the city of An-yin. At that time, there was a Candala (旃陀羅, an untouchable in Indian society) named Kewe, who was fierce, fond of killing, cruel, and without compassion. His hands were covered in blood, and those who saw him were afraid. At that time, this Candala tied a cow at his residence and was about to go in to kill it. The cow, seeing this, was terrified and broke free from its rope, running to the forest where Visesa-jata Tathagata was. The Candala chased after it with a knife. The cow, in its panic, fell into a deep pit, its life nearing its end, and it cried out in pain. The Candala, seeing the cow, became even more enraged and entered the pit, holding his knife to kill it. Before he could descend, Visesa-jata Tathagata was in that forest, surrounded by countless hundreds of thousands of people, extensively explaining the doctrine of dependent origination, which is ignorance conditions volitional activities, volitional activities condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, and birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. All these conditions are

純大苦集。電得！於此緣中，無明於行無思無覺，行於無明亦無思無覺，乃至生於老死無思無覺，老死於生亦無思無覺。如是諸法性不可得，無行無念無我我所，本性清凈各不相知。凡夫不聞如是法故，執色是我、我有諸色、色屬於我，乃至受想行識亦復如是。由此執著我我所故，無常計常、苦計為樂、不凈計凈、無我計我，生四顛倒。顛倒見故，無明迷惑不正思惟，隨心染著不能破壞，有愛繫縛生死輪迴相續不斷。智者善觀法界相故，不見有少我人眾生乃至壽命生老病死、繫縛殺害而可得者。電得！爾時可畏旃陀羅於是時中，遙聞如來說法之聲，即便覺悟尋止殺心，棄所持刀從坑而出。往詣佛所頂禮雙足卻住一面，白言：『世尊！我今愿欲于佛法中出家為道。』佛言：『可爾。善來比丘。』即成沙門得具足戒。爾時勝生如來知彼意樂漸已成熟，廣為演說諸菩薩行。可畏聞已證無生忍，于佛法中永不退轉。彼牛得聞如來所說緣起法句，其聲微妙心生喜悅，命終之後生兜率天，得見彌勒成就正信。如是電得！諸眾生行甚深微密難識難知。是故電得！菩薩欲求阿耨多羅三藐三菩提者，應當善知眾生根行，於一切眾生中住平等心無礙之心，於一切法常無染著，舍諸所有、修持凈戒、安住忍辱、發起精進、入諸禪定、如實觀察

一切法性。電得！菩薩圓滿如是六法，速能證得阿耨多羅三藐三菩提。云何圓滿？所謂依止一切智智而修行故。

「電得！何者是諸菩薩法伏藏？所謂菩薩見一切色，如實了知本來不生自性清凈。菩薩於色得善巧故，則能成就四無礙辯。何等為四？所謂義無礙、法無礙、詞無礙、樂說無礙。義無礙者，于諸色義無掛礙故。云何色義？謂第一義。云何第一義？謂色不可得故。成就如是第一義智，名義無礙。法無礙者，于諸色法如實觀察、如實了知，名法無礙。詞無礙者，謂于諸色以無礙智善巧言詞種種分別，名詞無礙。樂說無礙者，謂于諸色隨眾生機開示演說，無染無著，名樂說無礙。菩薩成就如是智已，普於一切迷惑執著色法眾生，隨其性慾，以無功用智如應說法，而於法界不作二相；廣說乃至香味觸法亦復如是。電得！是名諸菩薩摩訶薩法伏藏。菩薩證得此伏藏已，為欲調伏于如是等諸境界中迷惑眾生，隨其意樂於一一處，若一劫若過一劫，以種種言詞善巧宣說，亦不能得諸處邊際，菩薩智慧亦無損減，不離法界隨順無二無差別故，是名菩薩善巧演說一切諸法無差別相。獲得如是法伏藏已，能為眾生如應說法，令得具足無盡法財，生死貧窮悉令永斷。電得！是名菩薩摩訶薩五種伏藏，大伏藏、無盡伏藏、遍無

【現代漢語翻譯】現代漢語譯本：一切法的本性都是如此。電得（佛陀弟子名）！菩薩圓滿這六種法，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。如何才能圓滿呢？就是依靠一切智智（佛陀的智慧）而修行。「電得！什麼是諸菩薩的法伏藏（菩薩所擁有的深奧佛法）？就是菩薩見到一切色法（物質現象），如實了知其本來不生，自性清凈。菩薩對於色法獲得善巧之後，就能成就四無礙辯（四種無礙的辯才）。哪四種呢？就是義無礙、法無礙、詞無礙、樂說無礙。義無礙是指，對於諸色法的意義沒有障礙。什麼是色法的意義呢？就是第一義諦（最高的真理）。什麼是第一義諦呢？就是色法不可得。成就這樣的第一義智，就叫做義無礙。法無礙是指，對於諸色法如實觀察、如實了知，就叫做法無礙。詞無礙是指，對於諸色法以無礙的智慧善巧地運用言詞進行種種分別，就叫做詞無礙。樂說無礙是指，對於諸色法，隨著眾生的根機開示演說，沒有染著，就叫做樂說無礙。菩薩成就這樣的智慧之後，普遍地對於一切迷惑執著色法的眾生，隨著他們的意願，以無功用的智慧如理如實地說法，而對於法界（宇宙萬法的本體）不作二相（不執著于對立的觀念）；廣而言之，乃至香味觸法也是如此。電得！這就是諸菩薩摩訶薩（大菩薩）的法伏藏。菩薩證得這個伏藏之後，爲了調伏在這些境界中迷惑的眾生，隨著他們的意樂，在每一個地方，哪怕是一劫（極長的時間）或者超過一劫，用種種善巧的言詞宣說，也不能窮盡這些地方的邊際，菩薩的智慧也不會減少，因為不離法界，隨順無二無差別之故，這就是菩薩善巧演說一切諸法無差別相。獲得這樣的法伏藏之後，就能為眾生如理如實地說法，使他們具足無盡的法財，永遠斷除生死貧窮。電得！這就是菩薩摩訶薩的五種伏藏，大伏藏、無盡伏藏、遍無

【English Translation】 English version: Such is the nature of all dharmas. Electra! When a Bodhisattva perfects these six dharmas, they can quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). How does one perfect them? It is by practicing while relying on the wisdom of all-knowingness (Buddha's wisdom). 「Electra! What are the Dharma treasures of the Bodhisattvas? It is when a Bodhisattva sees all forms (material phenomena) and truly understands that they are originally unborn and pure in nature. When a Bodhisattva becomes skillful in forms, they can achieve the four unobstructed eloquences. What are the four? They are unobstructed eloquence in meaning, unobstructed eloquence in dharma, unobstructed eloquence in words, and unobstructed eloquence in joyful speaking. Unobstructed eloquence in meaning means that there is no obstruction in the meaning of all forms. What is the meaning of forms? It is the ultimate truth. What is the ultimate truth? It is that forms are unattainable. Achieving such wisdom of the ultimate truth is called unobstructed eloquence in meaning. Unobstructed eloquence in dharma means truly observing and understanding all forms, which is called unobstructed eloquence in dharma. Unobstructed eloquence in words means skillfully using words with unobstructed wisdom to make various distinctions about forms, which is called unobstructed eloquence in words. Unobstructed eloquence in joyful speaking means that when explaining forms to sentient beings according to their capacities, there is no attachment, which is called unobstructed eloquence in joyful speaking. After a Bodhisattva achieves such wisdom, they universally teach all sentient beings who are confused and attached to forms, according to their inclinations, with effortless wisdom, and do not create duality in the realm of dharma (the essence of all phenomena); broadly speaking, this is also the case with smell, taste, touch, and mental phenomena. Electra! These are the Dharma treasures of the Bodhisattva Mahasattvas (great Bodhisattvas). After a Bodhisattva attains these treasures, in order to tame sentient beings who are confused in these realms, according to their inclinations, in each place, whether for one kalpa (an extremely long period of time) or more than one kalpa, they skillfully explain with various words, yet they cannot reach the limits of these places, and the Bodhisattva's wisdom will not diminish, because they do not depart from the realm of dharma, and they are in accordance with non-duality and non-difference. This is called the Bodhisattva's skillful explanation of the non-differentiated nature of all dharmas. After obtaining such Dharma treasures, they can teach sentient beings according to their needs, enabling them to possess inexhaustible Dharma wealth and permanently end the poverty of birth and death. Electra! These are the five treasures of the Bodhisattva Mahasattvas: the great treasure, the inexhaustible treasure, the all-pervading

盡伏藏、無邊伏藏。菩薩成就如是伏藏，圓滿殊勝諸功德故，少用功力速得阿耨多羅三藐三菩提。」

說此伏藏法門時，電得菩薩得陀羅尼，五百菩薩得電光明三昧，三萬六千天子發阿耨多羅三藐三菩提心。

爾時月幢菩薩白佛言：「世尊！如佛所說無功用智，是義云何？」

佛告月幢：「若有菩薩于善法中身心相應攀緣造作，是名功用。若有菩薩身心調柔無念無依離修行相，以彼成就往昔愿智，億千佛剎所可施為種種示現，而於法界亦無所動，常演說法無少法相。以四攝法成熟眾生，亦無眾生而可度者。嚴凈一切諸佛剎土，而亦不見不凈佛剎。常念諸佛不觀色相，游諸佛剎不離法界。是名菩薩無功用智。菩薩成就如是智故，滿足眾生一切希望，而於所作亦無染著。」

爾時世尊說此無功用智時，三千大千世界六種震動，釋提桓因與忉利天，于上空中雨曼陀羅花、優缽羅花、拘物頭花、波頭摩花、分陀利花、栴檀末香而散佛上。天鼓自鳴，大光遍照，昔未曾見，眾生遇者身得清涼。

爾時世尊告電得菩薩言：「過去如來、應、正等覺，皆於此處開示演說如是法門。未來諸佛當出於世，亦於此處開示演說如是法門。現在無量阿僧祇世界中諸佛如來，為此法門不斷絕故，放大光明。」

【現代漢語翻譯】現代漢語譯本：盡伏藏（指菩薩所擁有的無盡智慧和功德），無邊伏藏（指菩薩的智慧和功德無邊無際）。菩薩成就這樣的伏藏，圓滿殊勝的各種功德，因此只需少許努力就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。當宣說這個伏藏法門時，電得菩薩（一位菩薩的名字）獲得了陀羅尼（總持一切法義的智慧），五百位菩薩獲得了電光明三昧（一種禪定境界），三萬六千位天子發起了阿耨多羅三藐三菩提心（求證無上正等正覺的心）。這時，月幢菩薩（一位菩薩的名字）問佛說：『世尊！您所說的無功用智（不需刻意造作的智慧），是什麼意思呢？』佛告訴月幢菩薩：『如果菩薩在善法中身心相應，攀緣造作，這叫做功用。如果菩薩身心調柔，沒有念頭，沒有依賴，遠離修行的表相，憑藉過去所成就的愿智，在億千佛剎中可以施展各種示現，但在法界中卻沒有任何動搖，經常演說佛法，沒有絲毫法相。用四攝法（佈施、愛語、利行、同事）來成熟眾生，但也沒有眾生可以被度化。莊嚴清凈一切佛剎，但也不見有不凈的佛剎。經常憶念諸佛，但不執著於色相，遊歷諸佛剎土，但不離開法界。這叫做菩薩的無功用智。菩薩成就這樣的智慧，就能滿足眾生的一切希望，但對於所做的事情也沒有任何執著。』這時，世尊宣說這個無功用智時，三千大千世界發生了六種震動，釋提桓因（帝釋天）和忉利天（三十三天）在空中降下曼陀羅花（天界之花）、優缽羅花（青蓮花）、拘物頭花（紅蓮花）、波頭摩花（紅蓮花）、分陀利花（白蓮花）、栴檀末香，散在佛的身上。天鼓自動鳴響，大光明普照，這是以前從未見過的景象，眾生遇到這光明，身心都感到清涼。這時，世尊告訴電得菩薩說：『過去的如來、應、正等覺（佛的稱號），都在這裡開示演說這樣的法門。未來諸佛出世時，也會在這裡開示演說這樣的法門。現在無量阿僧祇（無數）世界中的諸佛如來，爲了使這個法門不中斷，都放出大光明。』

【English Translation】 English version: Exhausting the storehouse (referring to the inexhaustible wisdom and merits of a Bodhisattva), the boundless storehouse (referring to the boundless wisdom and merits of a Bodhisattva). A Bodhisattva who achieves such a storehouse, perfecting all kinds of supreme merits, can quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) with little effort. When this Dharma gate of the storehouse was being expounded, the Bodhisattva Elektra (a Bodhisattva's name) obtained Dharani (the wisdom that holds all the meanings of the Dharma), five hundred Bodhisattvas obtained the Samadhi of Electric Light, and thirty-six thousand devas generated the mind of Anuttara-samyak-sambodhi (the mind seeking unexcelled complete enlightenment). At that time, the Bodhisattva Moon Banner (a Bodhisattva's name) asked the Buddha, 'World Honored One! What is the meaning of the non-effort wisdom (wisdom without deliberate action) that you spoke of?' The Buddha told Moon Banner, 'If a Bodhisattva's body and mind are in accordance with good dharmas, clinging and creating, this is called effort. If a Bodhisattva's body and mind are harmonious, without thoughts, without reliance, and detached from the appearance of practice, relying on the wisdom of past vows, they can manifest various appearances in billions of Buddha lands, yet remain unmoved in the Dharma realm, constantly expounding the Dharma without any Dharma appearance. They mature sentient beings with the four means of attraction (giving, kind speech, beneficial action, and cooperation), yet there are no sentient beings to be liberated. They adorn and purify all Buddha lands, yet they do not see any impure Buddha lands. They constantly remember all Buddhas, but do not observe their forms, and travel through Buddha lands without leaving the Dharma realm. This is called the non-effort wisdom of a Bodhisattva. A Bodhisattva who achieves such wisdom can fulfill all the hopes of sentient beings, yet they are not attached to what they do.' At this time, when the World Honored One was expounding this non-effort wisdom, the three thousand great thousand worlds shook in six ways. Sakra Devanam Indra (the ruler of the gods) and the Trayastrimsa Heaven (the Thirty-three Heavens) rained down Mandarava flowers (heavenly flowers), Utpala flowers (blue lotuses), Kumuda flowers (red lotuses), Padma flowers (red lotuses), Pundarika flowers (white lotuses), and sandalwood powder, scattering them upon the Buddha. Heavenly drums sounded by themselves, and great light shone everywhere. This was an unprecedented sight, and sentient beings who encountered this light felt coolness in their bodies and minds. At this time, the World Honored One told the Bodhisattva Elektra, 'The past Tathagatas, Arhats, and Samyak-sambuddhas (titles of the Buddha) all expounded such Dharma gates here. When future Buddhas appear in the world, they will also expound such Dharma gates here. The Buddhas and Tathagatas in countless Asankhya (innumerable) worlds now emit great light to ensure that this Dharma gate is not interrupted.'

爾時長老阿難從座而起，偏袒右肩右膝著地，合掌向佛白言：「世尊！當何名此經？我當云何奉持？」

佛告阿難：「此經名為『無盡伏藏』，亦名『說一切法無差別相』，以是名字汝當奉持。」

佛說此經已，電得菩薩、長老阿難，及諸四眾，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第八十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十五

大唐三藏菩提流志奉　詔譯

授幻師跋陀羅記會第二十一

如是我聞：

一時佛在王舍城耆阇崛山中，與大比丘眾千二百五十人俱，皆阿羅漢，眾所知識。菩薩摩訶薩五十人，得大神通變現自在，證無生忍及陀羅尼，其名曰：師子菩薩、師子慧菩薩、妙栴檀菩薩、調御菩薩、大調御菩薩、光勝菩薩、光現菩薩、光威菩薩、光嚴菩薩、明覺菩薩、眾上菩薩、調御眾生菩薩，及賢劫中一切菩薩，彌勒菩薩摩訶薩、文殊師利法王子等而為上首。復有四大天王、釋提桓因、娑婆世界主大梵天王，並諸無量天龍、夜叉、阿修羅、乾闥婆、緊那羅、摩睺羅伽等眾所圍繞。如來世尊大名稱故普聞世間，所謂如來、應供、正遍知、明行足、善逝、世間解、無上士、

【現代漢語翻譯】現代漢語譯本：那時，長老阿難從座位上站起來，袒露右肩，右膝跪地，合掌向佛稟告說：『世尊！這部經應當叫什麼名字？我應當如何奉持？』佛告訴阿難說：『這部經名為『無盡伏藏』，也名為『說一切法無差別相』，你應當以這些名字來奉持。』佛說完這部經后，電光菩薩、長老阿難，以及在場的四眾弟子，還有一切世間的天人、阿修羅（非天神）、乾闥婆（天樂神）等，聽聞佛所說，都非常歡喜，信受奉行。

《大寶積經》卷第八十四《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》卷第八十五

大唐三藏菩提流志奉詔譯

授幻師跋陀羅記會第二十一

如是我聞：

一時，佛在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千二百五十位大比丘（bhikṣu）眾在一起，他們都是阿羅漢（arhat），為大眾所熟知。還有五十位菩薩摩訶薩（bodhisattva-mahāsattva），他們都獲得了大神通，能夠自在變現，證得了無生法忍（anutpattika-dharma-kṣānti）和陀羅尼（dhāraṇī），他們的名字是：師子菩薩（Siṃha Bodhisattva）、師子慧菩薩（Siṃhamati Bodhisattva）、妙栴檀菩薩（Śrīcandana Bodhisattva）、調御菩薩（Damaka Bodhisattva）、大調御菩薩（Mahādamaka Bodhisattva）、光勝菩薩（Prabhāvijaya Bodhisattva）、光現菩薩（Prabhādarśana Bodhisattva）、光威菩薩（Prabhātejas Bodhisattva）、光嚴菩薩（Prabhāvyūha Bodhisattva）、明覺菩薩（Vidyābodhi Bodhisattva）、眾上菩薩（Uttama Bodhisattva）、調御眾生菩薩（Damaka-sattva Bodhisattva），以及賢劫（bhadrakalpa）中的一切菩薩，彌勒菩薩摩訶薩（Maitreya Bodhisattva-mahāsattva）、文殊師利法王子（Mañjuśrī Dharmakumāra）等為首。還有四大天王（Caturmahārājakāyika）、釋提桓因（Śakra devānām indra）、娑婆世界（Sahālokadhātu）主大梵天王（Mahābrahmā），以及無量的天龍（nāga）、夜叉（yakṣa）、阿修羅（asura）、乾闥婆（gandharva）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）等眾圍繞。如來世尊（Tathāgata）因為大名聲而普聞世間，被稱為如來（Tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttaraḥ）

【English Translation】 English version: At that time, the elder Ānanda rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! What should this sutra be called? How should I uphold it?' The Buddha told Ānanda: 'This sutra is named 『Inexhaustible Treasury,』 and also named 『Discourse on the Non-differential Characteristics of All Dharmas.』 You should uphold it by these names.' After the Buddha finished speaking this sutra, the Electric Light Bodhisattva, the elder Ānanda, and the four assemblies present, as well as all the beings in the world, including gods, humans, asuras (demigods), gandharvas (celestial musicians), and others, having heard what the Buddha said, were all greatly delighted, and accepted it with faith and practiced accordingly.

The Great Treasure Trove Sutra, Volume 84 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 85

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Twenty-first Assembly on the Prediction of the Illusionist Bhadra

Thus have I heard:

At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of one thousand two hundred and fifty bhikṣus (monks), all of whom were arhats (enlightened beings), well-known to the assembly. There were also fifty bodhisattva-mahāsattvas (great bodhisattvas), who had attained great supernatural powers, were able to manifest freely, had realized the non-arising of dharmas (anutpattika-dharma-kṣānti), and possessed dhāraṇīs (mantras). Their names were: Siṃha Bodhisattva, Siṃhamati Bodhisattva, Śrīcandana Bodhisattva, Damaka Bodhisattva, Mahādamaka Bodhisattva, Prabhāvijaya Bodhisattva, Prabhādarśana Bodhisattva, Prabhātejas Bodhisattva, Prabhāvyūha Bodhisattva, Vidyābodhi Bodhisattva, Uttama Bodhisattva, Damaka-sattva Bodhisattva, and all the bodhisattvas of the Bhadrakalpa (Fortunate Aeon), with Maitreya Bodhisattva-mahāsattva and Mañjuśrī Dharmakumāra (Prince of Dharma) as their leaders. There were also the Four Great Heavenly Kings (Caturmahārājakāyika), Śakra devānām indra (Indra, king of the gods), Mahābrahmā (Great Brahma), the lord of the Sahālokadhātu (the world we live in), and countless other beings, including nāgas (dragons), yakṣas (nature spirits), asuras (demigods), gandharvas (celestial musicians), kiṃnaras (mythical beings), and mahoragas (great serpents), surrounding him. The Tathāgata (the Buddha), the World Honored One, was renowned throughout the world for his great name, being known as Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttaraḥ

調御丈夫、天人師、佛、世尊，一切知者、一切見者，成就十力、四無所畏、四無礙解、十八不共法、大慈大悲，五眼具足，記說神變、教誨神變、神通神變皆悉圓滿。能以三千大千世界大地城邑草木叢林須彌山等、大海江河諸天宮殿，置一毛端令住虛空，或經一劫或過一劫，隨念所期而不傾動。

時王舍城國王大臣、婆羅門居士、一切人民，皆于如來深生尊重，以諸上妙飲食衣服臥具湯藥恭敬供養。于彼城中有一幻師名跋陀羅，善閑異論工巧咒術，于諸幻師最為上首。摩竭提國唯除見諦之人，及於正信優婆塞優婆夷等，諸餘愚人皆被幻惑無不歸信。時彼幻師聞于如來功德名稱，便生是念：「今此城中一切眾生，悉皆於我生尊重心，唯有瞿曇沙門猶未信伏，我今應當往彼較試。彼若歸我，摩竭提人必皆於我倍加恭敬。」時彼幻師宿殖善緣成熟時至，及由世尊威德力故，從王舍城往耆阇崛山。睹佛光明逾百千日，面輪嚴好猶如滿月，身相圓滿如尼拘陀樹，毫相清凈如摩尼光，其目紺色如青蓮花，乃至梵天無能見頂，以六十種清凈音聲為眾說法。而此幻師雖睹如來威德特尊，猶懷邪慢，復更念言：「我今應當試驗于彼。若是一切知見之者應知我意。」作是念已，前禮佛足而作是言：「愿于明日受我微供。」

【現代漢語翻譯】現代漢語譯本：調御丈夫（能夠調伏和引導眾生的大丈夫）、天人師（天界和人間的導師）、佛（覺悟者）、世尊（受世人尊敬的人），是一切知者、一切見者，成就十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的品質）、四無礙解（佛的四種無礙的智慧）、十八不共法（佛獨有的十八種功德）、大慈大悲，五眼具足（肉眼、天眼、慧眼、法眼、佛眼），能夠記說神變（回憶過去的神通變化）、教誨神變（教導眾生時的神通變化）、神通神變（自身展現的神通變化）都圓滿無缺。能夠將三千大千世界的大地、城邑、草木叢林、須彌山等、大海江河、諸天宮殿，放置在一根毛髮的尖端，使其停留在虛空中，或者經歷一劫（極長的時間單位）或者超過一劫，隨心所欲地保持不動。當時王舍城（古印度城市名）的國王、大臣、婆羅門（古印度祭司階層）、居士（在家佛教徒）、所有人民，都對如來（佛的稱號）深生尊重，用各種上好的飲食、衣服、臥具、湯藥恭敬供養。在那座城中，有一個幻術師名叫跋陀羅（幻術師的名字），精通各種異端邪說和巧妙的咒術，在所有幻術師中最為傑出。摩竭提國（古印度國名）除了見諦之人（證悟真理的人），以及對正法有堅定信仰的優婆塞（男居士）和優婆夷（女居士）等，其餘的愚昧之人都被他的幻術迷惑，沒有不歸順信服的。當時，那個幻術師聽說了如來的功德和名聲，便產生了這樣的想法：『現在這座城中的所有眾生，都對我生起了尊重之心，只有瞿曇（佛的姓氏）沙門（出家修行人）還沒有信服我，我今天應當去和他較量一番。如果他歸順了我，摩竭提人必定會對我更加恭敬。』當時，那個幻術師宿世所種的善緣成熟的時機到了，並且由於世尊的威德力量，他從王舍城前往耆阇崛山（佛陀常住的山）。他看到佛的光明勝過百千個太陽，面容莊嚴美好如同滿月，身形圓滿如同尼拘陀樹（榕樹），眉間白毫清凈如同摩尼寶珠的光芒，眼睛紺青色如同青蓮花，甚至連梵天（色界天的最高天神）都無法看到佛的頭頂，佛用六十種清凈的聲音為大眾說法。而這個幻術師雖然看到了如來威德的特別尊貴，仍然懷有邪惡的傲慢，又想道：『我今天應當試探他一下。如果他是一切知見的人，就應該知道我的想法。』他這樣想著，上前禮拜佛的腳，說道：『希望明天接受我微薄的供養。』

【English Translation】 English version: The tamer of men (one who can tame and guide beings), the teacher of gods and humans, the Buddha (the awakened one), the World Honored One (one respected by the world), is the all-knowing, all-seeing one, accomplished in the ten powers (ten powers of the Buddha), the four fearlessnesses (four qualities of fearlessness of the Buddha), the four unobstructed knowledges (four unobstructed wisdoms of the Buddha), the eighteen unique qualities (eighteen unique merits of the Buddha), great compassion and great mercy, possessing the five eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye), able to recount miraculous transformations (recollection of past miraculous transformations), teaching transformations (miraculous transformations when teaching beings), and miraculous transformations of power (miraculous transformations of one's own power), all of which are perfectly complete. Able to place the earth, cities, grass, forests, Mount Sumeru, etc., of the three thousand great thousand worlds, the great oceans, rivers, and palaces of the gods, on the tip of a single hair, and make them stay in space, for one kalpa (an extremely long unit of time) or more than one kalpa, remaining still as desired. At that time, the king, ministers, Brahmins (ancient Indian priestly class), lay practitioners (Buddhist lay followers), and all the people of Rajagriha (name of an ancient Indian city), deeply respected the Tathagata (title of the Buddha), and respectfully offered various excellent foods, clothing, bedding, and medicines. In that city, there was a magician named Bhadra (name of the magician), who was proficient in various heterodox doctrines and skillful incantations, and was the most outstanding among all magicians. In the kingdom of Magadha (name of an ancient Indian kingdom), except for those who had seen the truth (those who had realized the truth), and the Upasakas (male lay practitioners) and Upasikas (female lay practitioners) who had firm faith in the true Dharma, all the other ignorant people were deluded by his magic and without exception submitted to him. At that time, that magician heard of the merits and fame of the Tathagata, and had this thought: 'Now all the beings in this city have developed respect for me, only the Shramana (monk) Gautama (Buddha's family name) has not yet submitted to me, I should go and compete with him today. If he submits to me, the people of Magadha will surely respect me even more.' At that time, the time for the good roots planted by that magician in past lives to mature had arrived, and due to the power of the World Honored One's virtue, he went from Rajagriha to Mount Gijjhakuta (mountain where the Buddha often stayed). He saw that the Buddha's light surpassed a hundred thousand suns, his face was dignified and beautiful like the full moon, his form was perfect like a Nyagrodha tree (banyan tree), the white hair between his eyebrows was pure like the light of a Mani jewel, his eyes were dark blue like blue lotuses, and even Brahma (the highest god in the realm of form) could not see the top of the Buddha's head. The Buddha was teaching the Dharma to the assembly with sixty pure sounds. Although this magician saw the special dignity of the Tathagata's virtue, he still harbored evil arrogance, and thought again: 'I should test him today. If he is the all-knowing and all-seeing one, he should know my thoughts.' Thinking this, he went forward, bowed at the Buddha's feet, and said: 'I wish to offer you a small offering tomorrow.'

爾時世尊觀彼幻師及王舍城諸眾生等根熟時至，為成熟故默然受請。時彼幻師既見世尊受其請已，復作是念：「今此瞿曇不識我意，定知非是一切智人。」即便辭退作禮而去。

尊者目連時在會中，既睹斯事前白佛言：「此跋陀羅欲于如來及比丘眾有所欺誑，唯愿世尊勿受其請。」

佛告目連：「莫作是念。然貪瞋癡能為誑惑，我於是事久已斷滅，證得諸法本無生故。我于長劫安住正行，何有人能欺誑我者？汝今當知，彼之所作非真幻化，如來所作是真幻化。所以者何？現證諸法皆如幻故。假使一切諸眾生類，皆成幻術如跋陀羅，比于如來，百分千分乃至算數譬喻所不能及。」復告目連：「于意云何？彼之幻師頗能變現三千大千所有世界令嚴飾不？」

答言：「不也。」

「目連當知，我今能於一毛端中變現莊嚴恒沙世界，猶未盡于如來神力。目連當知，有大風輪名為碎壞，彼能破壞三千世界。復有風輪名毗嵐婆，能壞世界復能成立。復有風輪名為鼓動，彼風常能旋轉世界。復有風輪名為安住，彼風能行有頂之處。復有風輪名為飄散，彼能飄散須彌山王及黑山等。復有風輪名為猛焰，劫火燒時能飄猛焰上至梵天。復有風輪名為止息，劫火燒時彼能止息劫火所燒。復有風輪名為清涼，能使一云

【現代漢語翻譯】現代漢語譯本：當時，世尊觀察到那位幻術師以及王舍城的所有眾生等，他們的根機成熟的時機已經到來，爲了使他們成熟，世尊默然接受了邀請。那時，那位幻術師看到世尊接受了他的邀請后，又這樣想：『這個瞿曇（Gautama，釋迦牟尼的姓）不瞭解我的意圖，一定不是一切智人。』隨即告辭，行禮后離開了。尊者目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）當時在法會中，看到這件事後，稟告佛陀說：『這個跋陀羅（Bhadra，幻術師的名字）想要對如來和比丘僧眾進行欺騙，唯愿世尊不要接受他的邀請。』佛陀告訴目連：『不要這樣想。貪、嗔、癡能夠產生欺騙迷惑，我對於這些早已斷滅，因為我已證悟到諸法本無生。我于長劫以來安住于正行，怎麼會有人能夠欺騙我呢？你現在應當知道，他所做的不是真正的幻化，如來所做才是真正的幻化。為什麼這樣說呢？因為我已現證諸法皆如幻象。假使一切眾生都像跋陀羅一樣精通幻術，與如來相比，百分、千分乃至算數譬喻都無法比擬。』又告訴目連：『你認為如何？那個幻術師能夠變現三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）使其莊嚴嗎？』回答說：『不能。』『目連應當知道，我現在能夠在一根毛髮的尖端中變現莊嚴的恒河沙數世界，這還未窮盡如來的神力。目連應當知道，有大風輪名為碎壞，它能夠破壞三千世界。又有風輪名為毗嵐婆（Vilarambha），能夠破壞世界，也能夠成立世界。又有風輪名為鼓動，這風常常能夠旋轉世界。又有風輪名為安住，這風能夠執行到有頂之處（Bhavagra，三界之頂）。又有風輪名為飄散，它能夠飄散須彌山王（Sumeru，佛教宇宙觀中的中心山）和黑山等。又有風輪名為猛焰，劫火燃燒時能夠將猛烈的火焰飄到梵天（Brahma，色界天之主）。又有風輪名為止息，劫火燃燒時它能夠止息劫火的燃燒。又有風輪名為清涼，能夠使一朵雲』

【English Translation】 English version: At that time, the World Honored One, observing that the roots of that illusionist and all the beings in Rajagriha were ripe, silently accepted the invitation in order to mature them. Then, that illusionist, seeing that the World Honored One had accepted his invitation, thought, 'This Gautama (Gautama, Shakyamuni's family name) does not understand my intention, he is certainly not an all-knowing person.' Immediately, he took his leave, bowed, and departed. The Venerable Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers), who was present at the assembly, having witnessed this event, reported to the Buddha, 'This Bhadra (Bhadra, the illusionist's name) intends to deceive the Tathagata and the assembly of monks. May the World Honored One not accept his invitation.' The Buddha told Maudgalyayana, 'Do not think in this way. Greed, anger, and ignorance can produce deception and delusion, but I have long since eradicated these, because I have realized that all dharmas are fundamentally without origination. I have abided in right conduct for countless eons, how could anyone deceive me? You should know now that what he does is not true illusion, what the Tathagata does is true illusion. Why is this so? Because I have directly realized that all dharmas are like illusions. Even if all sentient beings were as skilled in illusion as Bhadra, compared to the Tathagata, they would not be comparable by a hundredth, a thousandth, or even by numerical analogies.' He further told Maudgalyayana, 'What do you think? Can that illusionist transform the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a unit of the Buddhist cosmology) to make them magnificent?' He replied, 'No, he cannot.' 'Maudgalyayana, you should know that I can now transform and adorn countless worlds like the sands of the Ganges within the tip of a single hair, and this does not exhaust the Tathagata's divine power. Maudgalyayana, you should know that there is a great wind wheel called 'Shattering,' which can destroy three thousand worlds. There is another wind wheel called 'Vilarambha,' which can destroy worlds and also establish them. There is another wind wheel called 'Agitation,' which constantly rotates the world. There is another wind wheel called 'Abiding,' which can travel to the peak of existence (Bhavagra, the peak of the three realms). There is another wind wheel called 'Scattering,' which can scatter Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) and the Black Mountains, etc. There is another wind wheel called 'Fierce Flames,' which, when the fire of the kalpa burns, can send fierce flames up to the Brahma heaven (Brahma, the lord of the Form Realm). There is another wind wheel called 'Cessation,' which, when the fire of the kalpa burns, can stop the burning of the kalpa fire. There is another wind wheel called 'Coolness,' which can cause a cloud'

普覆三千大千世界。復有風輪名為遍霔，劫火燒時普於世界降霔大雨。復有風輪名為干竭，劫水漂時能令彼水悉皆枯涸。如是風輪，我若具說窮劫不盡。目連當知，于意云何？此之幻師能于如是諸風輪中暫安住不？」

答言：「不也。」

佛言目連：「如來能于如是風輪，行住坐臥得無搖動。又復能以如是風輪內芥子中，現諸風輪所作之事，然于芥子無增無損，而諸風輪不相妨礙。目連當知，如來成就幻術之法無有限極。」

爾時尊者大目乾連及諸大眾，聞于如來作是說時，生希有心頂禮佛足，同聲唱言：「我等今者遇大威德神通導師，獲大饒益。若有得聞如來世尊如是神力深生信解，此人必當獲大善利，發於阿耨多羅三藐三菩提心。」

時彼幻師即于其夜詣王舍城，于最下劣穢惡之處，化作道場寬廣平正，繒彩幡蓋種種莊嚴，散諸花香覆以寶帳。復現八千諸寶行樹，其寶樹下一一皆有師子之座，無量敷具悉皆嚴好。為欲供養諸比丘故，而復化為百味飲食，並現五百給侍之人，服以白衣飾以嚴具。

作是化已，時四天王來至會中，告幻師言：「汝于明日為供如來，化作如是無量嚴具，由是因緣獲大功德。我今為欲助於汝故，供養如來，於此化為第二道場。頗能聽不？」時彼幻師聞是語

【現代漢語翻譯】現代漢語譯本覆蓋三千大千世界。又有風輪名為遍霔（普遍降雨），劫火燃燒時普遍向世界降下大雨。又有風輪名為干竭（使乾涸），劫水漂流時能使那些水全部乾涸。像這樣的風輪，我如果詳細說，窮盡劫數也說不完。目連，你認為怎麼樣？這個幻術師能在這些風輪中暫時安住嗎？」回答說：『不能。』佛告訴目連：『如來能在這些風輪中，行走、站立、坐臥而不會搖動。又能把這些風輪放入芥子中，展現風輪所做的事情，然而芥子沒有增大也沒有減小，而風輪之間互不妨礙。目連，你要知道，如來成就的幻術之法是無限的。』當時，尊者大目乾連和所有大眾，聽到如來這樣說時，生起稀有的心，頂禮佛足，同聲說道：『我們現在遇到了大威德神通的導師，獲得了巨大的利益。如果有人聽到如來世尊這樣的神力，並深深地信解，這個人必定會獲得巨大的善利，發起阿耨多羅三藐三菩提心。』當時，那個幻術師就在當晚來到王舍城，在最下劣污穢的地方，化作寬廣平坦的道場，用彩色的絲綢幡蓋等各種裝飾莊嚴，散佈各種花香，覆蓋著寶帳。又顯現八千棵寶樹，每棵寶樹下都有獅子座，無數的坐具都非常精美。爲了供養眾比丘，又化作百味飲食，並顯現五百個侍奉的人，穿著白衣，佩戴著裝飾品。做完這些變化后，當時四天王來到會中，告訴幻術師說：『你爲了明天供養如來，化作如此無量的莊嚴器具，由此因緣會獲得巨大的功德。我們現在爲了幫助你，供養如來，在這裡化作第二個道場。你同意嗎？』當時那個幻術師聽到這話

【English Translation】 English version Covering the three thousand great thousand worlds. There is also a wind wheel named 'Pervasive Rain' (universal downpour), which universally sends down heavy rain to the world when the fire of the kalpa burns. There is also a wind wheel named 'Drying Up' (causing to dry), which can make all the water dry up when the water of the kalpa flows. Such wind wheels, if I were to describe them in detail, I could not finish even in countless kalpas. Maudgalyayana, what do you think? Can this illusionist temporarily reside in such wind wheels?' He answered: 'No, he cannot.' The Buddha told Maudgalyayana: 'The Tathagata can walk, stand, sit, and lie down in these wind wheels without being shaken. Moreover, he can place these wind wheels inside a mustard seed and display the actions of the wind wheels, yet the mustard seed neither increases nor decreases, and the wind wheels do not interfere with each other. Maudgalyayana, you should know that the illusory arts achieved by the Tathagata are limitless.' At that time, the Venerable Mahāmaudgalyāyana and all the assembly, upon hearing the Tathagata speak thus, developed a rare mind, prostrated at the Buddha's feet, and said in unison: 'We have now encountered a great majestic and miraculous guide, and have obtained great benefit. If anyone hears of the Tathagata's such divine power and deeply believes and understands it, that person will surely obtain great merit and generate the mind of Anuttara-samyak-sambodhi.' At that time, the illusionist went to Rajagriha that very night, and in the most inferior and filthy place, transformed it into a wide and level Bodhimanda, adorned with various decorations such as colorful silk banners and canopies, scattered various fragrant flowers, and covered it with a jeweled tent. He also manifested eight thousand jeweled trees, each with a lion's seat beneath it, and countless furnishings, all exquisitely arranged. In order to make offerings to the Bhikkhus, he also transformed a hundred flavors of food and manifested five hundred attendants, dressed in white robes and adorned with ornaments. After making these transformations, the Four Heavenly Kings came to the assembly and said to the illusionist: 'You have transformed such immeasurable adornments for the purpose of making offerings to the Tathagata tomorrow, and by this cause you will obtain great merit. Now, in order to assist you, we will transform a second Bodhimanda here to make offerings to the Tathagata. Do you agree?' At that time, the illusionist heard these words

已，生奇特心，即便聽許。於是四王即便變現無量殊妙莊嚴之具，倍于幻師幻化之事。

時天帝釋復與三萬諸天子等來詣道場，語幻師言：「我今亦欲因汝供養莊嚴道場。」幻師驚悚又便聽許。於是天帝為如來故化作堂宇，猶如三十三天殊勝之殿。又復化作波利質多、俱鞞陀羅、天妙樹等，次第行列。

幻師爾時見斯事已，嗟嘆驚悔欲攝所化，盡其咒術幻化之事宛然如故。便自思念：「此為甚奇。我從昔來於所變化隱現從心。而於今時不能隱沒，必由為彼如來故然。」

時天帝釋知彼心念，告幻師言：「汝於今者為如來故莊嚴道場，無能隱沒。以是當知，若復有人于如來所，乃至發於一念之心，由斯善本畢竟能作般涅槃因。」彼聞天帝作如是說，心甚歡喜。

過夜分已，往如來所白言：「世尊！我於今時營辦已訖，愿垂哀慜。」

爾時世尊于晨朝時著衣持缽，與諸大眾恭敬圍繞，入王舍城赴彼幻師道場之所。摩竭提國外道梵志婆羅門等，咸愿如來為于幻師之所幻惑，為欲見故皆來集會。諸比丘、比丘尼、優婆塞、優婆夷，樂欲見聞如來神變及師子吼，亦皆集會。爾時如來以佛神力，令彼幻師、帝釋、四王各見世尊在於已所莊嚴之處。彼時幻師既見是已，舍于憍慢，前禮佛足，白言：「

【現代漢語翻譯】現代漢語譯本：於是，他們生起了奇異的心情，立刻允許了（幻師的請求）。隨後，四大天王立即變現出無數殊勝美妙的莊嚴之物，比幻術師所幻化的還要多得多。當時，天帝釋（Indra，天神之王）又與三萬諸天子等來到道場，對幻術師說：『我現在也想借你的手來供養莊嚴道場。』幻術師感到驚恐，但還是允許了。於是，天帝爲了如來（Tathagata，佛的稱號）的緣故，化作了殿堂，如同三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）殊勝的宮殿。又化作了波利質多（Parijata，天界的一種樹）、俱鞞陀羅（Kovidara，天界的一種樹）、天妙樹等，依次排列。幻術師那時看到這些景象后，感嘆驚奇，想要收回他所幻化的東西，用盡他的咒術，但幻化的事物依然如故。他便自己思量：『這真是太奇怪了。我從前所變化的東西，隱現都隨我的心意。而現在卻不能使它們隱沒，必定是因為爲了那位如來的緣故。』當時，天帝釋知道他的想法，告訴幻術師說：『你現在爲了如來的緣故莊嚴道場，所以無法使它們隱沒。由此應當知道，如果有人對於如來，哪怕只發出一念之心，由此善根，最終也能成為證得般涅槃（Parinirvana，佛教的最終解脫）的因。』他聽了天帝這樣說，心中非常歡喜。過了夜半，他前往如來處稟告說：『世尊！我現在已經準備完畢，希望您能慈悲降臨。』那時，世尊在早晨穿好衣服，拿著缽，與大眾恭敬圍繞，進入王舍城（Rajagrha，古代印度城市）前往幻術師的道場。摩竭提國（Magadha，古代印度王國）的外道梵志（Brahmin，印度教祭司）婆羅門等，都希望如來被幻術師所迷惑，爲了觀看而都來了。諸比丘（bhikkhu，佛教僧侶）、比丘尼（bhikkhuni，佛教女尼）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），也樂於見聞如來的神變和師子吼（simhanada，佛陀的說法），也都來了。當時，如來以佛的神力，讓幻術師、帝釋、四大天王各自看到世尊在自己所莊嚴的地方。那時，幻術師看到這些后，捨棄了驕慢，上前禮拜佛足，說道：

【English Translation】 English version: Then, they developed a peculiar feeling and immediately granted (the illusionist's request). Subsequently, the Four Heavenly Kings instantly manifested countless exquisite and magnificent adornments, far surpassing what the illusionist could conjure. At that time, Indra (the king of gods) also came to the Bodhimanda (place of enlightenment) with thirty thousand other gods, and said to the illusionist, 'I also wish to use your services to offer adornments to the Bodhimanda.' The illusionist was startled but agreed. Then, for the sake of the Tathagata (the Buddha), Indra transformed the place into a palace, as magnificent as the celestial palaces of the Trayastrimsa heaven. He also manifested Parijata trees, Kovidara trees, and other celestial trees, arranging them in order. When the illusionist saw these things, he was amazed and wanted to retract his illusions. He used all his spells, but the illusions remained unchanged. He thought to himself, 'This is truly strange. In the past, the appearance and disappearance of my illusions were always according to my will. But now, I cannot make them disappear. It must be because of that Tathagata.' At that time, Indra, knowing his thoughts, said to the illusionist, 'You are now adorning the Bodhimanda for the sake of the Tathagata, so you cannot make them disappear. From this, you should know that if someone has even a single thought for the Tathagata, that good root will ultimately become the cause of attaining Parinirvana (final liberation).' Hearing Indra's words, he was very happy. After midnight, he went to the Tathagata and reported, 'World Honored One! I have now completed the preparations. I hope you will come with compassion.' Then, in the morning, the World Honored One put on his robes, took his bowl, and, surrounded by the respectful assembly, entered Rajagrha (the ancient Indian city) to go to the illusionist's Bodhimanda. The heretical Brahmins (Hindu priests) and others from Magadha (ancient Indian kingdom) all hoped that the Tathagata would be deceived by the illusionist, and came to see. The bhikkhus (Buddhist monks), bhikkhunis (Buddhist nuns), upasakas (male lay followers), and upasikas (female lay followers), who were eager to see and hear the Tathagata's miraculous powers and lion's roar (Buddha's teachings), also came. At that time, the Tathagata, through his divine power, made the illusionist, Indra, and the Four Heavenly Kings each see the World Honored One in the place they had adorned. When the illusionist saw this, he abandoned his arrogance, went forward, bowed at the Buddha's feet, and said:

世尊！今于如來悔過發露。我先於佛妄生欺誑，幻化種種莊嚴之事。后雖漸悔，無能隱沒。」

爾時世尊告幻師言：「一切眾生及諸資具皆是幻化，謂由於業之所幻故。諸比丘眾亦是幻化，謂由於法之所幻故。我身亦幻，智所幻故。三千大千一切世界亦皆是幻，一切眾生共所幻故。凡所有法無非是幻，因緣和合之所幻故。汝今應以幻化飲食隨次而行。」

時彼幻師與四天王、釋提桓因並來眷屬，及所幻化給侍人等，即持飲食施佛及僧，同會眾人悉皆充足。爾時摩訶迦葉而說偈曰：

「知食是幻化，　　受者亦復然，　了此平等時，　　乃名為凈施。」

大目乾連曰：

「知座是幻化，　　坐者亦復然，　了此平等時，　　乃名為凈施。」

舍利弗曰：

「如化給侍人，　　受者心亦然，　施者能如是，　　乃名為凈施。」

須菩提曰：

「勿以施為施，　　勿以受為受，　施者能如是，　　乃名為凈施。」

阿難陀曰：

「所施如虛空，　　受者不可得，　遠離於身心，　　其施最清凈。」

光幢菩薩曰：

「譬如彼幻師，　　幻化莊嚴事，　諸法皆如是，　　愚人不覺知。」

光嚴菩薩曰：

「如座及諸樹，　　皆幻心所為，　幻

【現代漢語翻譯】現代漢語譯本：世尊！我現在向如來懺悔並坦白我的過錯。我先前在佛前虛妄地製造欺騙，幻化出種種莊嚴的景象。後來雖然逐漸感到後悔，卻無法隱瞞這些過錯。

這時，世尊告訴幻師說：『一切眾生以及各種資具都是幻化的，這是由於業力所幻化而成的。各位比丘也是幻化的，這是由於佛法所幻化而成的。我的身體也是幻化的，這是由智慧所幻化而成的。三千大千世界（指佛教宇宙觀中的一個宇宙）的一切也都是幻化的，這是由一切眾生共同幻化而成的。凡是所有的法（指一切事物和現象）沒有不是幻化的，都是因緣和合所幻化而成的。你現在應該用幻化出來的飲食依次進行佈施。』

當時，那位幻師與四天王（佛教護法神）、釋提桓因（帝釋天，佛教神祇）以及他們的眷屬，還有他所幻化出來的侍從等人，立即拿著飲食供養佛陀和僧眾，在場的所有人都得到了充足的食物。這時，摩訶迦葉（佛陀十大弟子之一）說偈頌道：

『知道食物是幻化的，接受食物的人也是如此，瞭解這種平等性的時候，才叫做清凈的佈施。』

大目乾連（佛陀十大弟子之一）說：

『知道座位是幻化的，坐著的人也是如此，瞭解這種平等性的時候，才叫做清凈的佈施。』

舍利弗（佛陀十大弟子之一）說：

『如同幻化出來的侍從，接受供養的人的心也是如此，佈施的人能夠這樣理解，才叫做清凈的佈施。』

須菩提（佛陀十大弟子之一）說：

『不要把佈施看作是佈施，不要把接受看作是接受，佈施的人能夠這樣理解，才叫做清凈的佈施。』

阿難陀（佛陀十大弟子之一）說：

『所佈施的如同虛空，接受佈施的人不可得，遠離了身心執著，這樣的佈施才是最清凈的。』

光幢菩薩說：

『譬如那位幻師，幻化出莊嚴的事物，一切法都是如此，愚昧的人不覺知。』

光嚴菩薩說：

『如同座位和各種樹木，都是幻化的，由心所造，幻

【English Translation】 English version: World Honored One! Now I confess and reveal my faults before the Tathagata. Previously, I falsely created deceptions before the Buddha, conjuring various magnificent scenes. Although I gradually felt remorse later, I could not conceal these wrongdoings.

At that time, the World Honored One said to the illusionist: 'All sentient beings and all resources are illusions, created by the illusion of karma. The assembly of monks are also illusions, created by the illusion of the Dharma. My body is also an illusion, created by the illusion of wisdom. The entire three thousand great thousand worlds (a cosmic system in Buddhist cosmology) are also illusions, created by the collective illusion of all sentient beings. All dharmas (all things and phenomena) are nothing but illusions, created by the combination of causes and conditions. Now you should distribute the illusory food in order.'

At that time, the illusionist, along with the Four Heavenly Kings (Buddhist guardian deities), Shakra Devanam Indra (Indra, a Buddhist deity), their retinues, and the attendants he had conjured, immediately offered food to the Buddha and the Sangha (Buddhist monastic community), and everyone present was satisfied. Then, Mahakasyapa (one of the Buddha's ten great disciples) spoke in verse:

'Knowing that food is an illusion, the receiver is also the same, understanding this equality, is called pure giving.'

Mahamaudgalyayana (one of the Buddha's ten great disciples) said:

'Knowing that the seat is an illusion, the one who sits is also the same, understanding this equality, is called pure giving.'

Sariputra (one of the Buddha's ten great disciples) said:

'Like the conjured attendants, the mind of the receiver is also the same, the giver who understands this, is called pure giving.'

Subhuti (one of the Buddha's ten great disciples) said:

'Do not regard giving as giving, do not regard receiving as receiving, the giver who understands this, is called pure giving.'

Ananda (one of the Buddha's ten great disciples) said:

'What is given is like empty space, the receiver cannot be found, being free from attachment to body and mind, such giving is the purest.'

Light Banner Bodhisattva said:

'Like that illusionist, who conjures magnificent things, all dharmas are like this, the ignorant do not realize.'

Light Adornment Bodhisattva said:

'Like the seat and all the trees, they are all illusions, created by the mind, the illusion

心與虛空，　　何有少差別？」

師子菩薩曰：

「野干未曾聞，　　師子所哮吼，　其心無所懼，　　嗥叫林樹間，　適聞師子聲，　　藏竄而無所。　幻師亦如是，　　不對如來前，　常于外道中，　　自讚超過佛。　幻師雖造作，　　幻術有其邊，　如來所成就，　　幻術無窮盡，　一切諸天魔，　　莫能知邊際。」

師子慧菩薩曰：

「了知給侍人，　　飲食並食者，　一切皆幻化，　　善施無過上。」

彌勒菩薩曰：

「如火得蘇油，　　展轉而增盛，　世尊對幻師，　　幻化亦如是。」

文殊師利菩薩曰：

「此會眾善事，　　如本未曾為，　一切法皆然，　　常等於前際。」

爾時世尊為欲成熟彼幻師故，化一長者入于會中，謂幻師曰：「汝今於此欲何所作？」

幻師答言：「我為供養沙門瞿曇設諸飲食。」

長者告言：「莫作是說。如來今者與諸比丘，在阇王宮受供而食。」佛神力故，令彼幻師見於如來與諸比丘在彼而食。

又復化作第二長者，謂幻師言：「汝何所作？」

幻師答言：「我為供養沙門瞿曇。」

長者復言：「莫作是說。如來今者與諸比丘，在於梵志里巷之中巡行乞食。」佛神力故，令

【現代漢語翻譯】現代漢語譯本『心』與『虛空』，有什麼細微的差別呢？」

師子菩薩（菩薩名，意為如獅子般勇猛的菩薩）說：

『野狼從未聽過，獅子的怒吼，它的內心毫無畏懼，在林間嗥叫，一旦聽到獅子的聲音，便會藏匿無蹤。幻術師也是如此，不敢在如來（佛的稱號）面前，常常在外道（佛教以外的宗教）中，自誇超越佛陀。幻術師雖然能製造幻象，但幻術有其極限，如來所成就的，幻術無窮無盡，一切諸天魔（天界的魔眾），都無法知曉其邊際。』

師子慧菩薩（菩薩名，意為具有獅子般智慧的菩薩）說：

『了知供養者，飲食和食用者，一切都是幻化，善於佈施沒有比這更殊勝的。』

彌勒菩薩（菩薩名，未來佛）說：

『如同火得到酥油，輾轉而更加旺盛，世尊（佛的尊稱）對幻術師，幻化也是如此。』

文殊師利菩薩（菩薩名，智慧第一的菩薩）說：

『此會眾所行善事，如同從未發生過一樣，一切法都是如此，常等於最初的時刻。』

這時，世尊爲了成熟那位幻術師，化現一位長者進入會中，對幻術師說：『你現在在這裡想做什麼？』

幻術師回答說：『我爲了供養沙門瞿曇（釋迦牟尼佛的稱號）而準備各種飲食。』

長者告訴他說：『不要這樣說。如來現在正與眾比丘（出家修行的僧人），在阇王（國王名）宮中接受供養而食。』由於佛的神力，讓那位幻術師看到如來與眾比丘在那裡用餐。

又化現出第二位長者，對幻術師說：『你現在想做什麼？』

幻術師回答說：『我爲了供養沙門瞿曇。』

長者又說：『不要這樣說。如來現在正與眾比丘，在梵志（婆羅門）的里巷中巡行乞食。』由於佛的神力，讓

【English Translation】 English version 『What subtle difference is there between 『mind』 and 『emptiness』?』

The Bodhisattva Simha (Lion Bodhisattva) said:

『The jackal has never heard, the lion's roar, Its heart is without fear, howling in the forest, Once it hears the lion's voice, it hides and disappears. The illusionist is also like this, not daring to be in front of the Tathagata (Buddha's title), Often among the heretics (religions other than Buddhism), he praises himself as surpassing the Buddha. Although the illusionist can create illusions, his illusions have limits, What the Tathagata has accomplished, the illusions are endless, All the heavenly demons, cannot know its boundaries.』

The Bodhisattva Simha-mati (Lion Wisdom Bodhisattva) said:

『Knowing the giver, the food, and the eater, All are illusions, there is no greater merit than giving well.』

The Bodhisattva Maitreya (Future Buddha) said:

『Like fire getting ghee, it grows stronger and stronger, The World Honored One (Buddha's title) to the illusionist, the illusion is also like this.』

The Bodhisattva Manjushri (Bodhisattva of Wisdom) said:

『The good deeds of this assembly, are as if they have never been done, All dharmas (teachings) are like this, always equal to the beginning.』

At that time, the World Honored One, in order to mature that illusionist, transformed into an elder and entered the assembly, saying to the illusionist: 『What do you want to do here now?』

The illusionist replied: 『I am preparing various foods to offer to the Shramana Gautama (title of Shakyamuni Buddha).』

The elder told him: 『Do not say that. The Tathagata is now with the monks (monks who have left home to practice), receiving offerings and eating in the palace of King Ajatashatru (name of a king).』 Due to the Buddha's divine power, he made the illusionist see the Tathagata and the monks eating there.

He then transformed into a second elder, saying to the illusionist: 『What do you want to do?』

The illusionist replied: 『I am making offerings to the Shramana Gautama.』

The elder said again: 『Do not say that. The Tathagata is now with the monks, walking and begging for food in the alleys of the Brahmins (priests).』 Due to the Buddha's divine power, he made

彼幻師還見如來與諸聖眾在里巷中巡行乞食。又復化作第三長者，告幻師言：「如來今者在彼醫王耆婆園中，為諸四眾宣說妙法。」佛神力故，令彼幻師皆見如是。

次復化作釋提桓因，來詣幻師而復告言：「如來今在三十三天為眾說法。」彼時幻師復見如來在天眾中演諸法要。爾時幻師復于林樹花葉之間，及諸一切師子座上，並王舍城裡巷垣墻室宅堂殿及諸勝處，皆見如來具諸相好。亦於一切諸如來所，自見己身悔過發露。

彼時幻師唯見佛身，余無所見，歡喜踴躍而便獲于唸佛三昧。從三昧起合掌向佛，而說偈言：

「我昔于閻浮，　　幻化無過上，　今比佛神通，　　無能及少分。　由是方了知，　　諸佛難思力，　隨心能變現，　　化佛如恒沙。　所見諸如來，　　皆具于相好，　愿尊為顯示，　　何者是真佛？　於此諸如來，　　我欲修供養，　愿尊為我說，　　何者為勝果？　若人于佛所，　　不生尊重心，　如是諸凡夫，　　退失於安樂。　今於世尊前，　　發露先所犯，　妄試如來罪，　　永愿滅無餘。　梵釋並大眾，　　愿皆證知我，　為度諸群生，　　今發菩提心。　以智慧光明，　　覺悟於世間，　施與甘露法，　　悉皆令充滿。　若人于佛

【現代漢語翻譯】現代漢語譯本那個幻術師還看見如來（Tathagata，佛的稱號）與眾多聖者在街巷中巡行乞食。又變化成第三個長者，告訴幻術師說：『如來現在在醫王耆婆（Jivaka，佛陀時代的著名醫生）的園中，為四眾弟子宣說微妙的佛法。』因為佛的神力，使得那個幻術師都看見了這些景象。接著又變化成釋提桓因（Sakra devanam Indra，帝釋天，忉利天之主），來到幻術師面前告訴他說：『如來現在在三十三天（Trayastrimsa，欲界六天之一）為大眾說法。』那時幻術師又看見如來在天眾中演說各種佛法要義。那時幻術師又在樹林花葉之間，以及所有獅子座上，還有王舍城（Rajagrha，古印度城市）的街巷墻壁房屋廳堂殿宇和各種殊勝之處，都看見如來具足各種相好。也在所有如來所在之處，看見自己懺悔過錯，發露罪行。那時幻術師只看見佛身，其他什麼都看不見，歡喜踴躍，於是就獲得了唸佛三昧（Samadhi，禪定）。從三昧中起來，合掌向佛，說了偈頌：『我過去在閻浮提（Jambudvipa，我們所居住的這個世界），幻術變化沒有比我更強的，現在和佛的神通相比，連少分都比不上。由此才了知，諸佛的力量難以思議，隨心所欲能夠變現，化現的佛像如恒河沙數一般。所看見的諸如來，都具足各種相好，愿您為我顯示，哪一位才是真佛？對於這些如來，我想要修習供養，愿您為我說，哪一位能獲得殊勝的果報？如果有人對佛不生起尊重之心，這樣的凡夫俗子，會退失安樂。現在在世尊面前，發露先前所犯的過錯，妄圖試探如來的罪過，永遠希望滅除乾淨。梵天（Brahma，色界初禪天之主）、帝釋天和大眾，愿都見證我，爲了度化眾生，現在發菩提心。用智慧的光明，覺悟世間，施與甘露佛法，使一切都充滿。如果有人對佛』

【English Translation】 English version That illusionist also saw the Tathagata (the title of a Buddha) and many saints walking through the streets begging for food. He then transformed into a third elder, telling the illusionist, 'The Tathagata is now in the garden of the physician king Jivaka (a famous physician in the time of the Buddha), expounding the wonderful Dharma to the fourfold assembly.' Because of the Buddha's divine power, the illusionist saw all these scenes. Then he transformed into Sakra devanam Indra (the lord of the gods, the ruler of the Trayastrimsa heaven), coming to the illusionist and telling him, 'The Tathagata is now in the Trayastrimsa heaven (one of the six heavens of the desire realm) teaching the Dharma to the assembly.' At that time, the illusionist again saw the Tathagata expounding the essential points of the Dharma among the heavenly beings. At that time, the illusionist also saw the Tathagata with all his excellent marks and characteristics among the trees and flowers, on all the lion thrones, and in the streets, walls, houses, halls, palaces, and various excellent places of Rajagrha (an ancient Indian city). He also saw himself repenting and confessing his wrongdoings in the presence of all the Tathagatas. At that time, the illusionist only saw the Buddha's body, and nothing else. He was filled with joy and attained the Samadhi (meditative absorption) of mindfulness of the Buddha. Rising from Samadhi, he joined his palms and spoke a verse to the Buddha: 'In Jambudvipa (the world we live in) in the past, my illusions were unsurpassed. Now, compared to the Buddha's divine powers, I cannot even match a small fraction. From this, I understand that the power of the Buddhas is inconceivable. They can manifest at will, and the manifested Buddhas are like the sands of the Ganges. All the Tathagatas I see are endowed with excellent marks and characteristics. I wish you would show me, which one is the true Buddha? I wish to make offerings to all these Tathagatas. I wish you would tell me, which one will bring the most excellent result? If someone does not have respect for the Buddha, such ordinary people will lose their peace and happiness. Now, before the World Honored One, I confess my past mistakes. I tried to test the Tathagata, and I wish that sin to be completely eradicated. Brahma (the lord of the first dhyana heaven), Sakra, and the assembly, may all witness me. To liberate all beings, I now generate the Bodhi mind. With the light of wisdom, I will awaken the world, bestow the nectar of the Dharma, and fill all with it. If someone towards the Buddha'

所，　　見如是神變，　及聞悅意言，　　勝行無礙智。　何有明慧者，　　不發菩提心？　愿示菩提道，　　及遍清凈行。　何等為修行，　　二乘不能入？　云何所行處，　　尊重而供養？　云何具威儀，　　及離諸疑悔？　云何于多聞，　　無厭修堅實？　云何為人說，　　令樂於正法，　無希利養心，　　及善知恩報？　云何于眾生，　　常為不壞友？　云何近善友，　　舍離惡知識？　云何值諸佛，　　供養心無倦？　云何為學處，　　尊重及清凈？　云何定種姓，　　成就如理心？　及舍不如理，　　具足正思惟？　云何無怯弱，　　不為魔所攝，　思惟于義理，　　不捨諸眾生？　云何不應舍，　　不取而攝取，　得入于正行，　　具足善方便？　云何修慈悲，　　成就諸神通，　證於無礙辯，　　及得陀羅尼？　云何獲法忍，　　清凈之辯才，　當舍應舍法，　　得入甚深義？　云何于誓願，　　一切皆圓滿，　于諸波羅蜜，　　而得不退轉？　我于如是法，　　當愿勤修行，　唯愿大悲尊，　　為我廣宣說。」

爾時世尊以偈答曰：

「若了一切法，　　皆同於幻化，　是人則能現，　　百億諸佛身，　往于俱胝剎，　　度

【現代漢語翻譯】現代漢語譯本見到如此神奇的變化，以及聽到令人愉悅的言語，勝妙的修行和無礙的智慧。哪個有明智的人，不會發起菩提心（bódhicitta，覺悟之心）呢？愿您開示菩提道（bodhimārga，通往覺悟的道路），以及普遍清凈的修行。什麼是那種修行，是二乘（śrāvakayāna和pratyekabuddhayāna，聲聞乘和緣覺乘）所不能進入的？在什麼地方修行，應當尊重並供養？如何才能具足威儀，以及遠離各種疑惑和後悔？如何才能在廣聞佛法時，不感到厭倦並堅持修習？如何為他人說法，使他們樂於正法，沒有希求利養的心，並且善於知恩圖報？如何對待眾生，永遠成為他們不壞的朋友？如何親近善友，舍離惡知識？如何值遇諸佛，供養時心中沒有疲倦？如何對待學處（śikṣāpada，戒律），尊重並保持清凈？如何確定種姓（gotra，根性），成就如理的心？以及捨棄不如理的，具足正確的思維？如何才能不怯弱，不被魔所控制，思惟義理，不捨棄一切眾生？如何才能不應捨棄，不執取而攝取，得以進入正行，具足善巧方便？如何修習慈悲，成就各種神通，證得無礙的辯才，以及獲得陀羅尼（dhāraṇī，總持）？如何獲得法忍（dharma-kṣānti，對佛法的忍可），清凈的辯才，應當捨棄應捨棄的法，得以進入甚深的義理？如何才能使誓願，一切都圓滿，對於各種波羅蜜（pāramitā，到彼岸），而能不退轉？我對於這些法，應當發願勤奮修行，唯愿大悲的世尊，為我廣為宣說。」

那時，世尊以偈回答說：

『如果了知一切法，都如同幻化一般，這個人就能顯現，百億諸佛的身形，前往無數的剎土（kṣetra，佛土），度化眾生。

【English Translation】 English version Having seen such miraculous transformations, And heard pleasing words, superior practices, and unobstructed wisdom. What wise person would not generate the Bodhi mind (bódhicitta, the mind of enlightenment)? May you reveal the Bodhi path (bodhimārga, the path to enlightenment), and the universally pure practice. What kind of practice is it that the two vehicles (śrāvakayāna and pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle) cannot enter? Where should one practice, and whom should one respect and make offerings to? How can one possess dignified conduct, and be free from all doubts and regrets? How can one, when hearing the Dharma extensively, not be weary and persevere in practice? How can one speak the Dharma to others, making them delight in the true Dharma, Without a mind seeking gain and offerings, and being good at knowing and repaying kindness? How can one treat all beings, always being their indestructible friend? How can one be close to good friends, and abandon evil companions? How can one encounter all the Buddhas, and make offerings without weariness in the heart? How should one treat the precepts (śikṣāpada, rules of training), respecting them and keeping them pure? How can one determine one's lineage (gotra, spiritual potential), and achieve a mind that is in accordance with the truth? And abandon what is not in accordance with the truth, possessing correct thinking? How can one not be timid, not be controlled by demons, Contemplate the meaning of the teachings, and not abandon all beings? How can one not abandon, not grasp, yet embrace, Be able to enter the right practice, possessing skillful means? How can one cultivate loving-kindness and compassion, achieve various supernormal powers, Attain unobstructed eloquence, and obtain dhāraṇī (dhāraṇī, mnemonic devices)? How can one obtain the acceptance of the Dharma (dharma-kṣānti, tolerance of the Dharma), pure eloquence, Abandon the Dharma that should be abandoned, and be able to enter the profound meaning? How can one make all vows complete, And for all the pāramitās (pāramitā, perfections), not regress? I, for these teachings, shall vow to practice diligently, May the compassionate World Honored One, widely expound them for me.」

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

『If one understands all dharmas, to be like illusions, That person can manifest, hundreds of millions of Buddha bodies, Going to countless lands (kṣetra, Buddha-fields), to liberate beings.'

脫諸眾生。　譬如跋陀羅，　　無色現眾色，　不生亦不滅，　　無住無去來。　世尊變化身，　　及與比丘眾，　亦無有生滅，　　乃至於涅槃。　此皆是如來，　　不思議神變，　亦如幻化者，　　現象馬軍陣。　迷惑諸眾生，　　妄見為真實，　如是象馬軍，　　無性亦無生。　諸佛無色相，　　無去亦無來，　住於我見人，　　妄生於佛想。　不應以色相，　　種族及生處，　乃至梵音聲，　　而欲觀如來。　亦難以心識，　　分別于諸佛，　諸佛法性身，　　超過於三世。　自性離諸相，　　不墮於法數，　所現諸如來，　　自性無生起，　亦無蘊界處，　　住于無所依，　如是佛法身，　　非五眼能見。　若謂我見佛，　　是則不能見，　以無見為見，　　如空中鳥跡。　如汝所見佛，　　及余未見者，　平等如虛空，　　一相無差別。　戒定慧解脫，　　及解脫知見，　一切諸如來，　　功德無差別，　皆住于空性，　　於法無所著，　一切皆幻化，　　無性亦無生。　供養一如來，　　則供于多佛，　諸佛之法身，　　平等無差別。　如是一切佛，　　咸能生福利，　普施諸如來，　　皆獲于大果。　同證於平等，　　清凈之法性

【現代漢語翻譯】現代漢語譯本使所有眾生解脫。譬如跋陀羅（一種樹名），它本身無色卻能顯現各種顏色，不生也不滅，無所停留，也無來去。世尊（佛陀）的變化之身，以及比丘（出家修行者）僧團，也都沒有生滅，乃至最終的涅槃（寂滅）。這些都是如來（佛陀）不可思議的神通變化，也像幻術師一樣，能顯現出馬匹和軍隊的陣勢。迷惑的眾生，錯誤地認為這些是真實的，就像那些像馬軍隊一樣，沒有自性，也沒有真實的生起。諸佛沒有固定的色相，沒有來也沒有去，執著于『我』見的人，錯誤地產生對佛的執著。不應該以色相、種族和出生地，乃至梵音（清凈的聲音），來觀察如來。也難以用心識，分別諸佛，諸佛的法性之身，超越了過去、現在、未來三世。自性遠離一切表象，不屬於任何法數，所顯現的諸如來，自性沒有生起，也沒有五蘊（色、受、想、行、識）、十二處（六根、六塵）、十八界（六根、六塵、六識），安住于無所依的狀態。這樣的佛法身，不是五眼（肉眼、天眼、慧眼、法眼、佛眼）所能見到的。如果說『我』見到了佛，那就是沒有見到，因為以『無見』為見，就像空中鳥的痕跡一樣。你所見到的佛，以及其他沒有見到佛的人，都平等如同虛空，同一相狀，沒有差別。戒、定、慧、解脫，以及解脫知見，一切諸如來，功德沒有差別，都安住于空性，對於法沒有執著，一切都是幻化，沒有自性，也沒有真實的生起。供養一位如來，就等於供養了多位佛，諸佛的法身，平等沒有差別。像這樣一切佛，都能產生福德利益，普遍施予諸如來，都能獲得大的果報。共同證得平等，清凈的法性。

【English Translation】 English version Liberating all sentient beings. For example, like the Bhaadra tree (a type of tree), which has no color itself but can manifest various colors, It neither arises nor ceases, it has no dwelling, nor coming or going. The transformation body of the World Honored One (Buddha), and the Sangha (community of monastic practitioners) of Bhikkhus (monks), Also have no arising or ceasing, even up to the final Nirvana (extinction). These are all the inconceivable spiritual transformations of the Tathagata (Buddha), Also like a magician, who can manifest formations of horses and armies. Confused sentient beings, mistakenly perceive these as real, Just like those elephant and horse armies, they have no self-nature, nor do they truly arise. The Buddhas have no fixed form, no coming and no going, Those who cling to the 'I' view, mistakenly generate attachment to the Buddha. One should not observe the Tathagata by form, race, or place of birth, Nor even by the Brahma voice (pure sound). It is also difficult to distinguish the Buddhas with the mind, The Dharma-nature body of the Buddhas transcends the three times of past, present, and future. The self-nature is apart from all appearances, not belonging to any Dharma number, The Tathagatas that appear, their self-nature has no arising, Nor do they have the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve sense bases (six senses, six sense objects), or the eighteen realms (six senses, six sense objects, six consciousnesses), they abide in a state of no reliance. Such a Dharma-body of the Buddha, cannot be seen by the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye). If one says 'I' have seen the Buddha, then one has not seen, Because taking 'no seeing' as seeing, is like the traces of birds in the sky. The Buddha you have seen, and those who have not seen the Buddha, Are all equal like the void, of the same form, without difference. Precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, All the Tathagatas, their merits are without difference, They all abide in emptiness, without attachment to the Dharma, Everything is an illusion, without self-nature, nor true arising. Making offerings to one Tathagata, is the same as making offerings to many Buddhas, The Dharma-body of the Buddhas, is equal without difference. Like this, all Buddhas, can generate blessings and benefits, Universally bestowing upon all Tathagatas, all can obtain great rewards. Together realizing equality, the pure Dharma-nature.

，　是故諸如來，　　無種種差別。　如汝先所問，　　何者為真佛？　當舍散亂心，　　諦聽我宣說。　應住正念慧，　　觀察于諸法，　一切皆無生，　　妄見為真實。　色相若有生，　　則應亦有滅，　是故諸如來，　　畢竟無有生。　彼亦非己生，　　亦無有散滅，　由是觀如來，　　以無見為見，　如汝所見佛，　　不依止方所。　一切諸凡夫，　　皆依於五蘊，　應當于彼蘊，　　如佛而觀察。　諸佛及諸法，　　乃至於眾生，　以無相為相，　　無有依止者，　若作是觀察，　　速證於菩提。　諸法皆非有，　　由妄分別生，　因緣體性空，　　離作者性故。　如是能了達，　　因緣作者空，　彼則能了知，　　離染清凈法，　以清凈法眼，　　得見諸如來。」

時彼幻師聞是說已得順法忍，五千眾生髮阿耨多羅三藐三菩提心，二百菩薩證無生忍。爾時世尊飯食已訖，欲滿幻師所施愿故，復說偈言：

「能于所施物，　　施者及受人，　等無分別心，　　是則施圓滿。」

爾時阿難白佛言：「世尊！我等愿于如來以佛神力加持幻師，今所施設莊嚴之事，於七日中令不隱沒。」是時如來為眾請故，令彼幻師幻化道場，滿足七日嚴飾如故。爾時

【現代漢語翻譯】現代漢語譯本因此，諸如來（Tathagata，佛的稱號），沒有種種差別。正如你先前所問，什麼是真佛？應當捨棄散亂的心，仔細聽我宣說。應當安住于正念和智慧，觀察一切諸法（dharma，佛法），一切法皆無生，只是虛妄地認為它們是真實的。如果色相（rupa，物質現象）有生，那麼也應該有滅，因此，諸如來，畢竟沒有生。他們不是自己產生，也沒有散滅，由此觀察如來，以無所見為見，正如你所見的佛，不依賴於任何方所。一切凡夫，都依賴於五蘊（skandha，構成個體的五種要素），應當像佛一樣觀察這五蘊。諸佛和諸法，乃至一切眾生，都以無相為相，沒有依賴之處，如果這樣觀察，就能迅速證得菩提（bodhi，覺悟）。一切法都不是真實存在，由虛妄分別產生，因緣（hetupratyaya，事物產生的條件）的體性是空，因為它們沒有作者的自性。如果能夠了達因緣和作者都是空，那麼就能了知遠離染污的清凈法，以清凈的法眼，得見諸如來。

當時，那位幻術師聽了這些話后，獲得了順法忍（ksanti，對佛法的理解和接受），五千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），二百位菩薩證得了無生忍（anutpattika-dharma-ksanti，對法無生的理解）。那時，世尊（Bhagavan，佛的尊稱）用完餐后，爲了滿足幻術師的佈施願望，又說了偈語：

『對於所施之物，施者和受者，如果能平等沒有分別心，這就是圓滿的佈施。』

當時，阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊！我們希望如來以佛的神力加持幻術師，使他現在所佈置的莊嚴之物，在七天之內不消失。』當時，如來爲了滿足大眾的請求，讓幻術師所幻化的道場，保持七天裝飾如初。

【English Translation】 English version Therefore, all Tathagatas (Buddhas), have no various differences. As you asked before, what is the true Buddha? You should abandon the scattered mind and listen carefully to my explanation. You should dwell in right mindfulness and wisdom, observing all dharmas (teachings, phenomena), All dharmas are unborn, but are falsely seen as real. If form (rupa, material phenomenon) has birth, then it should also have extinction, Therefore, all Tathagatas, ultimately have no birth. They are not self-born, nor do they scatter and perish, Therefore, observe the Tathagata, seeing with no-seeing, Just as the Buddha you see, does not rely on any place. All ordinary beings rely on the five skandhas (aggregates that constitute an individual), You should observe these skandhas as the Buddha does. All Buddhas and all dharmas, and even all sentient beings, Take no-form as form, having no reliance, If you observe in this way, you will quickly attain Bodhi (enlightenment). All dharmas are not real, they arise from false discrimination, The nature of conditions (hetupratyaya, causes and conditions) is empty, because they have no self-nature of an author. If one can understand that conditions and the author are empty, Then one can understand the pure dharma that is free from defilement, With the pure eye of dharma, one can see all Tathagatas.

At that time, the illusionist, having heard these words, attained the acceptance of the dharma (ksanti, understanding and acceptance of the Dharma), five thousand beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and two hundred Bodhisattvas attained the acceptance of the non-arising of dharmas (anutpattika-dharma-ksanti, understanding of the non-arising of phenomena). At that time, the Bhagavan (the Blessed One, a title for the Buddha), having finished his meal, in order to fulfill the illusionist's wish of giving, spoke another verse:

'Regarding the things given, the giver and the receiver, If one can have an equal mind without discrimination, then this is perfect giving.'

At that time, Ananda (one of the Buddha's ten principal disciples) said to the Buddha: 'Bhagavan! We wish that the Tathagata, with the Buddha's divine power, would bless the illusionist, so that the decorations he has now arranged will not disappear within seven days.' At that time, the Tathagata, in order to fulfill the request of the assembly, caused the illusionist's illusory mandala to remain decorated as before for seven days.

如來與諸比丘及大菩薩，天龍、夜叉、乾闥婆等恭敬圍繞，還耆阇崛山為眾說法。

爾時幻師復往佛所頂禮佛足，右繞三匝卻住一面，而白佛言：「世尊！愿為演說諸菩薩道，勤修行者速當得至菩提道場。」

佛言：「諦聽，善思念之，當爲汝說。」

幻師白言：「唯然世尊！愿樂欲聞。」

佛言：「善男子！有四種法是菩薩道。若能修行，速當得至菩提道場。云何為四？一者于菩提心永不退失，二者于諸眾生常無棄捨，三者一切善根求無厭足，四者護持正法起大精進。善男子！菩薩復有四法遍清凈行。云何為四？一者律儀清凈，二者意樂清凈，三者智慧清凈，四者受生清凈。復有四法，唯菩薩行，非彼二乘之所能入。云何為四？一者修習禪定而不隨生，二者于甚深義心能簡擇，三者于諸眾生起大悲心，四者種種辯才演法無礙。復有四法所行之處。云何為四？一者樂住閑寂，二者厭于憒鬧，三者于諸眾生起大慈心，四者能了諸行無有去來。復有四法尊重供養。云何為四？一者不惜身命，二者心常歡悅，三者舍離憍慢，四者如說修行。復有四法威儀具足：一者知時，二者知處，三者寂靜，四者真實。

「復有四法能離疑悔。云何為四？一者于惡作事應預防護，二者于諸智人當樂親近，三

【現代漢語翻譯】現代漢語譯本：如來（Tathagata，佛的稱號）與眾比丘（bhikkhu，佛教出家男眾）及大菩薩（bodhisattva，發願成佛的修行者），天龍（deva-nāga，天上的龍神）、夜叉（yaksha，一種守護神）、乾闥婆（gandharva，天上的樂神）等恭敬圍繞，回到耆阇崛山（Grdhrakuta，又名靈鷲山）為大眾說法。

這時，幻師（magician，指一位精通幻術的人）再次來到佛陀面前，頂禮佛足，右繞佛三圈，然後站立在一旁，對佛說：『世尊！愿您為我們演說諸菩薩的修行之道，使勤奮修行的人能夠迅速到達菩提道場（bodhimanda，覺悟的場所）。』

佛陀說：『仔細聽，好好思考，我會為你們講述。』

幻師說：『是的，世尊！我們很樂意聽聞。』

佛陀說：『善男子！有四種法是菩薩的修行之道。如果能夠修行，就能迅速到達菩提道場。這四種是什麼呢？第一，對於菩提心（bodhicitta，追求覺悟的心）永不退失；第二，對於一切眾生永遠不放棄；第三，對於一切善根（kusala-mula，善的根源）的追求永不滿足；第四，護持正法（saddharma，佛陀的教法）並生起大精進（maha-virya，巨大的努力）。善男子！菩薩還有四種法，能使修行遍及清凈。這四種是什麼呢？第一，律儀清凈（sila-visuddhi，戒律的清凈）；第二，意樂清凈（adhimukti-visuddhi，意願的清凈）；第三，智慧清凈（prajna-visuddhi，智慧的清凈）；第四，受生清凈（upapatti-visuddhi，投生的清凈）。還有四種法，唯有菩薩才能修行，不是聲聞（sravaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，獨自覺悟的人）所能進入的。這四種是什麼呢？第一，修習禪定（dhyana，冥想）而不執著于禪定；第二，對於甚深的教義能夠用心抉擇；第三，對於一切眾生生起大悲心（maha-karuna，偉大的慈悲）；第四，以種種辯才（pratibhana，雄辯的才能）演說佛法而無障礙。還有四種法是菩薩所行之處。這四種是什麼呢？第一，樂於居住在清凈寂靜的地方；第二，厭惡喧鬧；第三，對於一切眾生生起大慈心（maha-maitri，偉大的慈愛）；第四，能夠了知一切諸行（samskara，一切有為法）沒有來去。還有四種法是菩薩所尊重供養的。這四種是什麼呢？第一，不吝惜自己的生命；第二，內心常常歡喜；第三，舍離驕慢；第四，如所說的那樣修行。還有四種法使菩薩威儀具足：第一，知道時機；第二，知道場所；第三，保持寂靜；第四，真實不虛。』

『還有四種法能夠遠離疑惑和後悔。這四種是什麼呢？第一，對於可能做惡的事情應該預先防護；第二，對於有智慧的人應當樂於親近；第三

【English Translation】 English version: The Tathagata (title of the Buddha), surrounded respectfully by the bhikkhus (Buddhist monks), great bodhisattvas (beings on the path to Buddhahood), deva-nagas (celestial dragons), yakshas (a type of guardian spirit), gandharvas (celestial musicians), and others, returned to Mount Grdhrakuta (also known as Vulture Peak) to preach the Dharma to the assembly.

At that time, the magician (a person skilled in illusions) again went to the Buddha, bowed at his feet, circumambulated him three times to the right, and stood to one side. He then said to the Buddha, 'World Honored One! I wish you would explain the path of the bodhisattvas, so that those who diligently practice can quickly reach the bodhimanda (place of enlightenment).'

The Buddha said, 'Listen carefully and contemplate well, and I will explain it to you.'

The magician said, 'Yes, World Honored One! We are eager to hear.'

The Buddha said, 'Good man! There are four dharmas that are the path of the bodhisattva. If one practices them, one will quickly reach the bodhimanda. What are these four? First, never losing the bodhicitta (the mind of enlightenment); second, never abandoning all sentient beings; third, never being satisfied in the pursuit of all wholesome roots (kusala-mula); fourth, protecting the true Dharma (saddharma) and generating great vigor (maha-virya). Good man! There are also four dharmas that enable the bodhisattva to practice with complete purity. What are these four? First, purity of discipline (sila-visuddhi); second, purity of intention (adhimukti-visuddhi); third, purity of wisdom (prajna-visuddhi); fourth, purity of rebirth (upapatti-visuddhi). There are also four dharmas that only bodhisattvas can practice, and which are not accessible to sravakas (hearers of the Dharma) and pratyekabuddhas (solitary realizers). What are these four? First, practicing dhyana (meditation) without attachment to it; second, being able to discern the profound meaning with the mind; third, generating great compassion (maha-karuna) for all sentient beings; fourth, expounding the Dharma with various forms of eloquence (pratibhana) without hindrance. There are also four places where bodhisattvas practice. What are these four? First, delighting in dwelling in quiet solitude; second, disliking commotion; third, generating great loving-kindness (maha-maitri) for all sentient beings; fourth, being able to understand that all samskaras (conditioned phenomena) have no coming or going. There are also four dharmas that bodhisattvas respect and offer to. What are these four? First, not being stingy with one's own life; second, always being joyful in mind; third, abandoning arrogance; fourth, practicing as taught. There are also four dharmas that make a bodhisattva's demeanor complete: first, knowing the right time; second, knowing the right place; third, maintaining silence; fourth, being truthful.'

'There are also four dharmas that can dispel doubt and regret. What are these four? First, one should take precautions against doing evil deeds; second, one should be eager to associate with wise people; third

者于所聞義常善思惟，四者不以慈心不舉他過。復有四法多聞無厭。云何為四？一者增長自他正智慧故，二者於他疑惑能斷除故，三者于佛正法能攝受故，四者于諸如來贊無盡故。復有四法多聞堅實。云何為四？一者聞正法已能善解了，二者聞正法已不作諸惡，三者聞正法已為他開示，四者聞正法已迴向菩提。復有四法說法利益。云何為四？一者常受他人香味飲食，二者恒受衣服種種供養，三者令魔眷屬勢力羸弱，四者諸天護持魔不得便。復有四法令他信樂所說之法。云何為四？一者心少欲故，二者常知足故，三者語柔軟故，四者身順法故。復有四法能演正法無有希望。云何為四？一者于生死中恒懷怖畏，二者不求世間利養親友，三者于諸眾生常生擁護，四者于諸聖種而能修習。復有四法知恩報恩。云何為四？一者勸諸眾生趣菩提故，二者知所作業不失壞故，三者慈愛眾生如己身故，四者善能修行菩薩事故。復有四法于諸眾生為不壞友。云何為四？一者能被忍辱大甲冑故，二者福利眾生不求報故，三者于大悲心常不退故，四者雖多惱害亦不捨故。復有四法于諸善友應當親近。云何為四？一者成就善巧方便，二者成就殊勝意樂，三者成就菩薩正行，四者成就勸贊菩提。復有四法于諸惡友應當舍離。云何為四？一者贊說二

【現代漢語翻譯】現代漢語譯本還有四種方法能使人對於所聽聞的佛法常作善思惟，這四種方法是：一、不以嗔恨心對待他人；二、不嫉妒他人；三、對於所聽聞的佛法常作善思惟；四、不以不慈悲的心去揭發他人的過錯。還有四種方法能使人對於佛法多聞而不厭倦。這四種方法是：一、爲了增長自己和他人正確的智慧；二、對於他人的疑惑能夠斷除；三、對於佛陀的正法能夠攝受；四、對於諸佛如來的讚歎是無盡的。還有四種方法能使人對於佛法多聞而堅實。這四種方法是：一、聽聞正法后能夠善解其義；二、聽聞正法后不做各種惡事；三、聽聞正法后為他人開示；四、聽聞正法后迴向菩提（覺悟）。還有四種方法能使說法者獲得利益。這四種方法是：一、常接受他人的香、味、飲食供養；二、恒常接受衣服等各種供養；三、使魔的眷屬勢力衰弱；四、諸天護持，使魔不得方便。還有四種方法能使他人信樂所說的佛法。這四種方法是：一、內心少欲；二、常常知足；三、言語柔和；四、身體行為順應佛法。還有四種方法能使人演說正法而沒有希望。這四種方法是：一、對於生死輪迴常懷怖畏；二、不求世間的利益、供養和親友；三、對於一切眾生常生擁護之心；四、對於諸聖種（佛陀的教法）能夠修習。還有四種方法能使人知恩報恩。這四種方法是：一、勸導一切眾生趣向菩提；二、知道自己所作的善業不會失壞；三、慈愛眾生如同愛自己；四、善於修行菩薩的行事。還有四種方法能使人成為一切眾生不壞的朋友。這四種方法是：一、能夠披上忍辱的大鎧甲；二、利益眾生而不求回報；三、對於大悲心常不退轉；四、即使受到很多惱害也不捨棄眾生。還有四種方法，對於善友應當親近。這四種方法是：一、成就善巧方便；二、成就殊勝的意樂；三、成就菩薩的正行；四、成就勸贊菩提。還有四種方法，對於惡友應當舍離。這四種方法是：一、贊說二乘（聲聞乘和緣覺乘）的法；

【English Translation】 English version There are four ways to constantly contemplate the meaning of what one has heard: first, not to treat others with anger; second, not to be jealous of others; third, to constantly contemplate the meaning of what one has heard; fourth, not to expose the faults of others with an unkind heart. There are four ways to be tireless in learning the Dharma: first, to increase the correct wisdom of oneself and others; second, to be able to dispel the doubts of others; third, to be able to embrace the Buddha's true Dharma; fourth, to have endless praise for all the Tathagatas (Buddhas). There are four ways to be steadfast in learning the Dharma: first, to be able to understand the meaning of the true Dharma after hearing it; second, not to do evil deeds after hearing the true Dharma; third, to explain the true Dharma to others after hearing it; fourth, to dedicate the merits of hearing the true Dharma to Bodhi (enlightenment). There are four ways for a Dharma speaker to gain benefits: first, to constantly receive offerings of incense, flavors, and food from others; second, to constantly receive various offerings such as clothing; third, to weaken the power of Mara's (demon's) retinue; fourth, to be protected by the devas (gods), so that Mara cannot find an opportunity. There are four ways to make others believe in the Dharma that is spoken: first, to have few desires in the heart; second, to always be content; third, to speak gently; fourth, to have bodily actions that accord with the Dharma. There are four ways to expound the true Dharma without hope: first, to always be fearful of the cycle of birth and death; second, not to seek worldly benefits, offerings, or friends; third, to always have a heart of protection for all beings; fourth, to be able to practice the noble lineage (the Buddha's teachings). There are four ways to know and repay kindness: first, to encourage all beings to go towards Bodhi; second, to know that one's good deeds will not be lost; third, to love all beings as oneself; fourth, to be good at practicing the deeds of a Bodhisattva. There are four ways to be an indestructible friend to all beings: first, to be able to wear the great armor of patience; second, to benefit beings without seeking reward; third, to never retreat from the great compassionate heart; fourth, not to abandon beings even when they cause much harm. There are four ways to be close to good friends: first, to have skillful means; second, to have superior intention; third, to have the correct practice of a Bodhisattva; fourth, to encourage and praise Bodhi. There are four ways to abandon bad friends: first, to praise the Dharma of the two vehicles (Sravakayana and Pratyekabuddhayana);

乘，二者令退菩提，三者增長惡法，四者損壞諸善。復有四法得值諸佛。云何為四？一者恒以一心專唸佛故，二者稱讚如來諸功德故，三者所受律儀遍清凈故，四者以勝意樂發弘願故。復有四法供養諸佛心無懈惓。云何為四？一者應自慶快我今供養最上福田，二者由我供養一切眾生亦當供養，三者因供養已於菩提心當得堅固，四者睹于如來三十二相善根增長。復有四法于諸學處生尊重心。云何為四？一者超過惡道，二者得生善趣，三者尊重如來，四者圓滿諸愿。復有四法所應學處。云何為四？一者于菩提心常不捨離，二者于諸眾生心行平等，三者于波羅蜜精進修行，四者聞無量法不生恐怖。復有四法學處清凈。云何為四？一者不造諸惡，二者深解空性，三者不謗諸佛，四者滅壞諸見。復有四法三昧種姓。云何為四？一者離憒鬧故，二者樂寂靜故，三者心無亂故，四者善根增故。復有四法如理之心應當成就。云何為四？一者所修善法回趣菩提，二者心常宴寂無有執著，三者于解脫門常勤修習，四者曾不求證二乘涅槃。復有四法不如理心應當舍離。云何為四？一者于諸生死有所怖畏，二者于所修行不生信受，三者于秘密教不求勝解，四者于諸善根而不修習。復有四法正思惟心應善修學。云何為四？一者菩薩乃至為一眾生，

【現代漢語翻譯】現代漢語譯本有四種行為會使人退失菩提心：第一是驕傲自大，第二是懈怠懶惰，這兩種行為會使人退失菩提心；第三是增長惡法，第四是損壞一切善行。又有四種行為可以使人值遇諸佛：第一是始終以一心專注唸佛，第二是稱讚如來的一切功德，第三是所受持的戒律清凈無染，第四是以殊勝的意樂發起弘大的誓願。又有四種行為可以使人供養諸佛而心中沒有懈怠：第一是應當自我慶幸，我今天供養的是最上的福田，第二是因為我的供養，一切眾生也應當得到供養，第三是因為供養，對於菩提心應當得到堅固，第四是見到如來的三十二相，善根得以增長。又有四種行為可以使人對於所學的戒律生起尊重心：第一是超越惡道，第二是得生善趣，第三是尊重如來，第四是圓滿一切願望。又有四種行為是應當學習的：第一是對於菩提心常不捨離，第二是對於一切眾生心行平等，第三是對於波羅蜜（paramita，意為到達彼岸）精進修行，第四是聽聞無量佛法而不生恐懼。又有四種行為可以使所學之處清凈：第一是不造作諸惡，第二是深刻理解空性，第三是不誹謗諸佛，第四是滅除一切邪見。又有四種行為是三昧（samadhi，意為禪定）的種子：第一是遠離喧鬧，第二是樂於寂靜，第三是心中沒有散亂，第四是善根增長。又有四種如理的心應當成就：第一是將所修的善法迴向菩提，第二是心常安寧寂靜沒有執著，第三是對於解脫之門常勤修習，第四是從來不求證二乘（聲聞乘和緣覺乘）的涅槃。又有四種不如理的心應當舍離：第一是對於生死輪迴有所畏懼，第二是對於所修行的法不生信受，第三是對於秘密教法不求深入理解，第四是對於一切善根而不去修習。又有四種正思惟的心應當好好修學：第一是菩薩乃至爲了一個眾生，

【English Translation】 English version There are four things that cause one to regress from Bodhi (enlightenment): first is arrogance, second is laziness, these two cause one to regress from Bodhi; third is increasing evil deeds, and fourth is destroying all good deeds. There are also four things that enable one to encounter all Buddhas: first is to always focus one's mind on reciting the Buddha's name, second is to praise all the virtues of the Tathagata (Buddha), third is to keep the precepts one has received pure and undefiled, and fourth is to make great vows with superior intention. There are also four things that enable one to make offerings to all Buddhas without laziness in mind: first is to rejoice that I am making offerings to the supreme field of merit today, second is that because of my offerings, all sentient beings should also receive offerings, third is that because of the offerings, one's Bodhi mind should become firm, and fourth is that upon seeing the thirty-two marks of the Tathagata, one's roots of goodness will grow. There are also four things that cause one to have respect for the precepts one has learned: first is to transcend the evil paths, second is to be born in good realms, third is to respect the Tathagata, and fourth is to fulfill all wishes. There are also four things that one should learn: first is to never abandon the Bodhi mind, second is to treat all sentient beings with equality, third is to diligently practice the paramitas (perfections), and fourth is to not be afraid when hearing the immeasurable Dharma. There are also four things that can purify what one has learned: first is to not commit any evil deeds, second is to deeply understand emptiness, third is to not slander the Buddhas, and fourth is to eliminate all wrong views. There are also four things that are the seeds of samadhi (meditative absorption): first is to stay away from noise, second is to enjoy tranquility, third is to have no distractions in mind, and fourth is to increase one's roots of goodness. There are also four rational minds that one should achieve: first is to dedicate the good deeds one has cultivated to Bodhi, second is to have a mind that is always peaceful and tranquil without attachments, third is to diligently practice the path of liberation, and fourth is to never seek to attain the Nirvana of the two vehicles (Sravakayana and Pratyekabuddhayana). There are also four irrational minds that one should abandon: first is to be afraid of the cycle of birth and death, second is to not have faith in the Dharma one is practicing, third is to not seek a deep understanding of the secret teachings, and fourth is to not cultivate any roots of goodness. There are also four right thoughts that one should cultivate well: first is that a Bodhisattva, even for the sake of one sentient being,

于無量劫受生死苦；二者應先了知一切眾生根性差別，而為說法令舍煩惱；三者應當斷一切惡、修一切善，降伏魔軍，證於阿耨多羅三藐三菩提；四者當爲三千大千世界無量眾生，以一梵音演諸法要。復有四法無怯弱心魔不能摧。云何為四？一者觀一切法猶如幻化，二者常與如理正智相應，三者於一切法無所分別，四者於一切相無所執著。復有四法思惟于義。云何為四？一者知一切法從因緣生，二者知無少法名為起者，三者知緣生法彼即無起，四者知法無生亦無滅壞。復有四法不捨眾生。云何為四？一者不捨弘願，二者忍于疲苦，三者不惜身命，四者恒修四攝。復有四法不應舍離。云何為四？一者于諸佈施而不捨離，二者成熟眾生而不捨離，三者常自覺察而不捨離，四者增長他善而不捨離。復有四法常應攝受。云何為四？一者微少善根亦當修習，二者增長他善心無懈怠，三者聞說施戒則能信受，四者不求一切利養名譽。復有四法入于正行。云何為四？一者成就通智，二者住大三昧，三者修習空性，四者無所執著。復有四法善巧方便。云何為四？一者菩薩于諸發心，以菩提心而為上首，乃至煩惱猶令順趣無上菩提，何況發起諸善心等；二者觀諸眾生乃至住于邪見之者皆為法器；三者了知諸法無有自性；四者修習解脫於三

【現代漢語翻譯】現代漢語譯本于無量劫中承受生死之苦；第二，應當首先了解一切眾生的根性差異，然後為他們說法，使他們捨棄煩惱；第三，應當斷除一切惡行，修習一切善行，降伏魔軍，證得阿耨多羅三藐三菩提（無上正等正覺）；第四，應當為三千大千世界無量眾生，以一種梵音演說諸法要義。又有四法能使人不生怯弱之心，魔不能摧毀。是哪四法呢？第一，觀察一切法都如幻化；第二，常與如理的正智相應；第三，對於一切法不作分別；第四，對於一切相不執著。又有四法需要深入思考其義理。是哪四法呢？第一，知道一切法都是從因緣而生；第二，知道沒有絲毫的法是真正生起的；第三，知道因緣所生的法，其本身就是無生的；第四，知道法無生也無滅壞。又有四法不應捨棄眾生。是哪四法呢？第一，不捨棄弘大的誓願；第二，忍受疲勞和辛苦；第三，不吝惜自己的身命；第四，恒常修習四攝法（佈施、愛語、利行、同事）。又有四法不應舍離。是哪四法呢？第一，對於各種佈施不應舍離；第二，成熟眾生不應舍離；第三，常自覺察不應舍離；第四，增長他人善根不應舍離。又有四法應當常常攝受。是哪四法呢？第一，即使是微小的善根也應當修習；第二，增長他人善心不應懈怠；第三，聽聞佈施和持戒的教導則能信受；第四，不追求一切利養和名譽。又有四法能進入正行。是哪四法呢？第一，成就通達的智慧；第二，安住于大三昧（甚深禪定）；第三，修習空性；第四，無所執著。又有四法是善巧方便。是哪四法呢？第一，菩薩對於各種發心，以菩提心（覺悟之心）為首要，乃至對於煩惱，也令其順向無上菩提，何況是發起各種善心等；第二，觀察一切眾生，乃至是安住于邪見的人，都視為法器；第三，了知諸法沒有自性；第四，修習解脫於三界。

【English Translation】 English version To endure the suffering of birth and death for countless kalpas; second, one should first understand the differences in the faculties of all sentient beings, and then preach the Dharma to them, enabling them to abandon afflictions; third, one should cut off all evil, cultivate all good, subdue the armies of Mara, and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); fourth, one should, for the countless beings in the three thousand great thousand worlds, expound the essentials of the Dharma with a single Brahma-like voice. Furthermore, there are four dharmas that prevent one from having a timid mind, and which Mara cannot destroy. What are these four? First, to observe all dharmas as being like illusions; second, to always be in accordance with right wisdom; third, to not make distinctions among all dharmas; fourth, to not be attached to any characteristics. Furthermore, there are four dharmas that require deep contemplation of their meaning. What are these four? First, to know that all dharmas arise from causes and conditions; second, to know that there is not a single dharma that truly arises; third, to know that dharmas arising from conditions are themselves without arising; fourth, to know that dharmas have neither arising nor destruction. Furthermore, there are four dharmas by which one should not abandon sentient beings. What are these four? First, not to abandon great vows; second, to endure fatigue and hardship; third, not to be stingy with one's own life; fourth, to constantly cultivate the four means of gathering (giving, kind speech, beneficial action, and cooperation). Furthermore, there are four dharmas that one should not forsake. What are these four? First, one should not forsake various forms of giving; second, one should not forsake maturing sentient beings; third, one should not forsake constant self-reflection; fourth, one should not forsake increasing the good of others. Furthermore, there are four dharmas that one should always embrace. What are these four? First, even the smallest roots of goodness should be cultivated; second, one should not be lazy in increasing the good of others; third, upon hearing the teachings of giving and precepts, one should be able to believe and accept them; fourth, one should not seek any gain or fame. Furthermore, there are four dharmas that lead to right practice. What are these four? First, to attain penetrating wisdom; second, to abide in great samadhi (deep meditative absorption); third, to cultivate emptiness; fourth, to be without attachment. Furthermore, there are four dharmas that are skillful means. What are these four? First, for all the aspirations of a Bodhisattva, the Bodhi mind (mind of enlightenment) is paramount, and even afflictions are directed towards supreme enlightenment, let alone the arising of various good minds; second, to view all sentient beings, even those who abide in wrong views, as vessels of the Dharma; third, to understand that all dharmas have no self-nature; fourth, to cultivate liberation from the three realms.

昧門無執著想。復有四法修大慈心。云何為四？一者修大慈心救護眾生，二者修大慈心度脫眾生，三者修大慈心覺悟眾生，四者修大慈心為令眾生入涅槃故。復有四法修大悲心。云何為四？一者修大悲心為令眾生離諸惡道住善趣故，二者修大悲心為令眾生舍諸惡行習善法故，三者修大悲心為令眾生離於小乘入大乘故，四者修大悲心為令眾生離於生死得涅槃故。復有四法成就神通。云何為四？一者不惜身命無愛戀故，二者了一切法如幻化故，三者于諸眾生起尊重故，四者修奢摩他無散亂故。復有四法得無礙辯。云何為四？一者隨順於義不隨於文，二者隨順於法不隨於人，三者了達諸法離於文字，四者依了文字演說無盡。復有四法得陀羅尼。云何為四？一者于諸多聞無有厭足，二者于多聞者恭敬供養，三者以種種名說真實義，四者隨秘密教能正趣入。復有四法能得法忍。云何為四？一者多修勝解，二者無有退轉，三者資糧圓滿，四者精勤無倦。復有四法得凈辯才。云何為四？一者于說法人無所違逆，二者尊重法師恭敬聽受，三者不以多聞而自憍慢，四者于少聞者不生輕賤。復有四法應當舍離。云何為四？一者于貪瞋癡應當舍離，二者于聲聞乘應當舍離，三者于緣覺乘應當舍離，四者于善法想應當舍離。復有四法入甚深義。

【現代漢語翻譯】現代漢語譯本在無執著的境界中，還有四種方法修習大慈心。哪四種呢？第一，修習大慈心以救護眾生；第二，修習大慈心以度脫眾生；第三，修習大慈心以覺悟眾生；第四，修習大慈心是爲了令眾生進入涅槃（佛教的最高境界，指脫離輪迴）。還有四種方法修習大悲心。哪四種呢？第一，修習大悲心是爲了令眾生脫離各種惡道，安住于善道；第二，修習大悲心是爲了令眾生捨棄各種惡行，修習善法；第三，修習大悲心是爲了令眾生脫離小乘（聲聞乘和緣覺乘，追求個人解脫的修行方式），進入大乘（菩薩乘，普度眾生的修行方式）；第四，修習大悲心是爲了令眾生脫離生死輪迴，獲得涅槃。還有四種方法成就神通（超自然能力）。哪四種呢？第一，不吝惜自己的身命，沒有愛戀執著；第二，了知一切法都如幻化一般；第三，對一切眾生生起尊重之心；第四，修習奢摩他（止，禪定的一種）而不散亂。還有四種方法獲得無礙辯才（流暢無礙的辯論能力）。哪四種呢？第一，隨順於義理，不拘泥於文字；第二，隨順於佛法，不執著於人；第三，了達諸法，超越文字的束縛；第四，依據文字，演說無盡的道理。還有四種方法獲得陀羅尼（總持，記憶和理解佛法教義的能力）。哪四種呢？第一，對於廣博的佛法教義，沒有厭倦滿足；第二，對於廣博佛法教義的人，恭敬供養；第三，用各種不同的名稱，闡述真實的義理；第四，隨順秘密的教義，能夠正確地進入。還有四種方法能夠獲得法忍（對佛法的理解和接受）。哪四種呢？第一，多多修習勝解（深刻的理解）；第二，沒有退轉之心；第三，資糧（修行所需的條件）圓滿；第四，精進勤奮，沒有懈怠。還有四種方法獲得清凈的辯才。哪四種呢？第一，對於說法的人，沒有違逆之心；第二，尊重法師，恭敬聽受；第三，不因為自己多聞而驕傲自滿；第四，對於少聞的人，不生輕視之心。還有四種方法應當舍離。哪四種呢？第一，對於貪、嗔、癡應當舍離；第二，對於聲聞乘應當舍離；第三，對於緣覺乘應當舍離；第四，對於善法的執著應當舍離。還有四種方法可以進入甚深的義理。

【English Translation】 English version In the realm of non-attachment, there are four methods for cultivating great loving-kindness. What are the four? First, cultivate great loving-kindness to protect sentient beings; second, cultivate great loving-kindness to liberate sentient beings; third, cultivate great loving-kindness to awaken sentient beings; fourth, cultivate great loving-kindness to lead sentient beings to Nirvana (the ultimate state of liberation in Buddhism). There are also four methods for cultivating great compassion. What are the four? First, cultivate great compassion to lead sentient beings away from evil paths and dwell in good realms; second, cultivate great compassion to lead sentient beings to abandon evil deeds and practice good deeds; third, cultivate great compassion to lead sentient beings away from the Hinayana (the path of personal liberation, including Sravakayana and Pratyekabuddhayana) and enter the Mahayana (the path of universal liberation, the Bodhisattvayana); fourth, cultivate great compassion to lead sentient beings away from the cycle of birth and death and attain Nirvana. There are also four methods for achieving supernatural powers (Siddhi). What are the four? First, not cherishing one's own life and having no attachment; second, understanding that all dharmas are like illusions; third, generating respect for all sentient beings; fourth, practicing Samatha (calm abiding, a form of meditation) without distraction. There are also four methods for obtaining unobstructed eloquence. What are the four? First, following the meaning, not clinging to the words; second, following the Dharma, not clinging to people; third, understanding all dharmas, transcending the limitations of words; fourth, based on words, expounding endless principles. There are also four methods for obtaining Dharani (total retention, the ability to remember and understand the teachings of the Dharma). What are the four? First, never being satisfied with the vast teachings of the Dharma; second, respecting and making offerings to those who have vast knowledge of the Dharma; third, using various names to explain the true meaning; fourth, following the secret teachings and being able to enter them correctly. There are also four methods for obtaining Dharma-kshanti (acceptance and understanding of the Dharma). What are the four? First, cultivating profound understanding; second, having no regression; third, having complete accumulation of merit; fourth, being diligent and tireless. There are also four methods for obtaining pure eloquence. What are the four? First, having no opposition to the one who speaks the Dharma; second, respecting the Dharma teacher and listening respectfully; third, not being arrogant because of one's own extensive learning; fourth, not looking down on those who have little learning. There are also four methods that should be abandoned. What are the four? First, greed, anger, and ignorance should be abandoned; second, the Sravakayana should be abandoned; third, the Pratyekabuddhayana should be abandoned; fourth, attachment to good dharmas should be abandoned. There are also four methods to enter profound meanings.

云何為四？一者于有為法深達緣起，二者于秘密義能正了知，三者于諸法性深生正解，四者於一切法了達空義。復有四法令愿圓滿。云何為四？一者尸羅清凈，二者凈除惡業，三者無有諂誑，四者增長善根。復有四法于諸波羅蜜而得不退轉。云何為四？一者以善巧方便能於一波羅蜜遍通諸波羅蜜，二者以善巧方便隨了一眾生遍了一切眾生，三者以善巧方便證於一法清凈遍證一切諸法清凈，四者以善巧方便了知一佛遍能了知一切諸佛。何以故？由於法性無差別故。」

佛說如是菩薩四法門時，幻師跋陀羅證無生忍，心懷踴悅，即升虛空其身去地七多羅量。爾時世尊熙怡微笑，從其面門放無量光，其光普照諸佛世界，還於如來頂上而沒。爾時尊者阿難作是念言：「如來、應、正等覺現此微笑非無因緣。」即從座起，偏袒右肩右膝著地，合掌向佛，以偈問曰：

「普聞三界遍知尊，　　威德智處難思者，　已達菩提功德岸，　　今現微笑有何緣？　十方五趣諸眾生，　　心行種性上中下，　如來於彼悉能了，　　今現微笑有何緣？　人天八部諸大眾，　　所出種種妙音聲，　比于如來清凈音，　　乃至不及歌羅分。　世尊光明遍十方，　　普照無量諸佛剎，　日月摩尼梵天光，　　無有能比如來者。

【現代漢語翻譯】現代漢語譯本什麼是四種法？第一，對於有為法（saṃskṛta-dharma，指因緣和合而生的現象）能深刻理解其緣起（pratītyasamutpāda，指諸法生起的相互依存關係）；第二，對於秘密的教義能夠正確瞭解；第三，對於諸法的本性（dharmatā，指諸法實相）能產生深刻的正確理解；第四，對於一切法的空性（śūnyatā，指諸法無自性）能夠通達。又有四種法能使願望圓滿。什麼是四種法？第一，戒律清凈（śīla-viśuddhi，指行為的道德純潔）；第二，凈化惡業（pāpa-karma，指不善的行為）；第三，沒有虛偽和欺騙；第四，增長善根（kuśala-mūla，指善的根基）。又有四種法能使在諸波羅蜜（pāramitā，指到達彼岸的修行）中不退轉。什麼是四種法？第一，以善巧方便（upāya-kauśalya，指巧妙的修行方法）能從一個波羅蜜通達一切波羅蜜；第二，以善巧方便隨順一個眾生（sattva，指有情生命）就能隨順一切眾生；第三，以善巧方便證得一法清凈就能普遍證得一切諸法清凈；第四，以善巧方便了知一佛就能普遍了知一切諸佛。為什麼呢？因為諸法的本性沒有差別。佛陀宣說這些菩薩四法門時，幻師跋陀羅（Bhadra，人名）證得了無生法忍（anutpattika-dharma-kṣānti，指對諸法不生不滅的真理的領悟），心中充滿喜悅，隨即升到虛空，身體離地七多羅（tāla，古印度長度單位）高。這時，世尊（Bhagavān，佛的尊稱）欣喜地微笑，從面門放出無量光明，光明普照諸佛世界，然後回到如來（Tathāgata，佛的稱號）的頂上消失。這時，尊者阿難（Ānanda，佛陀的十大弟子之一）心想：『如來、應供、正等覺（Tathāgata-arhat-samyaksaṃbuddha，佛的稱號）顯現這樣的微笑，必定有其因緣。』於是從座位起身，袒露右肩，右膝著地，合掌向佛，用偈頌問道：普遍聽聞三界（trailokya，指欲界、色界、無色界）的遍知尊（指佛陀），威德和智慧的境界難以思議，已經到達菩提（bodhi，指覺悟）功德的彼岸，今天顯現微笑有什麼因緣？十方五趣（pañca-gatī，指地獄、餓鬼、畜生、人、天）的眾生，他們的心行、種性有上中下之分，如來對於他們都能夠了解，今天顯現微笑有什麼因緣？人天八部（aṣṭa-gaṇa，指天龍八部）的諸大眾，所發出的種種美妙音聲，比之於如來的清凈音聲，甚至連歌羅分（kalā，古印度最小的度量單位）都比不上。世尊的光明遍照十方，普遍照耀無量諸佛剎（buddha-kṣetra，指佛的國土），日月、摩尼（maṇi，指寶珠）、梵天（brahmā，指色界天）的光明，沒有能比得上如來的。

【English Translation】 English version What are the four? First, to deeply understand the arising of conditioned phenomena (saṃskṛta-dharma) through dependent origination (pratītyasamutpāda); second, to correctly understand the secret meanings; third, to deeply generate correct understanding of the nature of all phenomena (dharmatā); fourth, to comprehend the emptiness (śūnyatā) of all phenomena. There are also four dharmas that fulfill vows. What are the four? First, purity of moral conduct (śīla-viśuddhi); second, purification of evil deeds (pāpa-karma); third, absence of deceit and deception; fourth, growth of wholesome roots (kuśala-mūla). There are also four dharmas that ensure non-regression in the perfections (pāramitā). What are the four? First, with skillful means (upāya-kauśalya), to penetrate all perfections through one perfection; second, with skillful means, to understand all beings by understanding one being; third, with skillful means, to realize the purity of all phenomena by realizing the purity of one phenomenon; fourth, with skillful means, to know all Buddhas by knowing one Buddha. Why is this so? Because the nature of phenomena is without difference. When the Buddha spoke these four dharmas of the Bodhisattva, the illusionist Bhadra attained the forbearance of non-arising (anutpattika-dharma-kṣānti), his heart filled with joy, and he immediately rose into the sky, his body seven tālas (ancient Indian unit of length) above the ground. At that time, the World-Honored One (Bhagavān) smiled with delight, and from his face emitted immeasurable light, which illuminated all Buddha-worlds, and then returned to the top of the Tathāgata's (Buddha's title) head and disappeared. At that time, the Venerable Ānanda (one of the Buddha's ten great disciples) thought: 'The Tathāgata, Arhat, Perfectly Enlightened One (Tathāgata-arhat-samyaksaṃbuddha) showing such a smile must have a reason.' So he rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha and asked in verse: The All-Knowing One (referring to the Buddha), who is universally heard in the three realms (trailokya), whose power and wisdom are inconceivable, who has reached the shore of the merits of enlightenment (bodhi), what is the reason for showing a smile today? The beings of the five destinies (pañca-gatī) in the ten directions, whose minds and natures are of superior, middle, and inferior kinds, the Tathāgata is able to understand them all, what is the reason for showing a smile today? The great assembly of humans, gods, and the eight classes (aṣṭa-gaṇa), the various wonderful sounds they produce, compared to the pure sound of the Tathāgata, are not even equal to a kalā (ancient Indian unit of measurement). The light of the World-Honored One illuminates the ten directions, universally shining on countless Buddha-lands (buddha-kṣetra), the light of the sun, moon, mani (jewel), and Brahma (god of the form realm), none can compare to that of the Tathāgata.

已了性空甚深法，　　無我無人及眾生，　有無二邊皆舍離，　　善知三際如水月。　今誰趣于最上乘，　　紹繼如來法種性，　生於廣大三寶中？　　微笑因緣愿宣說。　如來所現微笑光，　　為彼諸乘有差別，　于膝于肩而沒者，　　如斯為彼二乘人。　今者所放無量光，　　此光入于如來頂，　天中勝者為何人，　　於此佛乘當授記？」

爾時世尊告阿難言：「汝今見是跋陀羅不？」

白言：「已見。」

佛告阿難：「此善男子，過於九萬二千劫，于大莊嚴土善化劫中當得成佛，號曰神變王如來、應、正等覺。彼佛國土人民熾盛安隱豐樂，地平柔軟如兜羅綿，花果諸樹次第行列，幢幡寶蓋以為莊嚴，眾樂自鳴妙香充遍，所須飲食應念而至，諸所受用資生之具，如忉利天而無有異。彼國常現種種莊嚴，是故號為大莊嚴土。于彼國內一切人民，皆住大乘深信堅固。彼神變王如來壽十千歲，正法住世滿百億年。臨涅槃時，授名稱菩薩阿耨多羅三藐三菩提記，告言：『汝于來世次當作佛，號一切最勝如來、應、正等覺。』」

時跋陀羅聞于如來如是記已，從空而下，頂禮佛足而作是言：「我今歸命如來、應、正等覺及法、比丘。」如是慇勤無量俱胝數百千遍。復作是言：「

【現代漢語翻譯】現代漢語譯本已然徹悟性空甚深之法，了達無我、無人、無眾生之實相。已然舍離有與無的二邊執著，善知過去、現在、未來三際如水中之月般虛幻不實。如今，誰將趣向最上乘（Mahayana，大乘佛教），繼承如來（Tathagata，佛的稱號）的法脈，誕生於廣大無邊的三寶（Buddha，佛；Dharma，法；Sangha，僧）之中？愿能宣說這微笑的因緣。如來所顯現的微笑之光，對於不同的乘（yana，佛教的修行方式）有所差別，光沒入膝蓋和肩膀的，是為聲聞乘（Sravakayana，小乘佛教）和緣覺乘（Pratyekabuddhayana，中乘佛教）之人。如今所放出的無量光明，此光進入如來的頭頂，這位天中之勝者是何人？將在此佛乘（Buddhayana，佛乘）中被授記（vyakarana，預言成佛）？

這時，世尊（Bhagavan，佛的尊稱）告訴阿難（Ananda，佛陀的十大弟子之一）說：『你現在看見這位跋陀羅（Bhadra，賢善）了嗎？』

阿難回答說：『已經看見了。』

佛告訴阿難：『這位善男子，在過去九萬二千劫（kalpa，佛教的時間單位）之後，于大莊嚴土（Mahavyuha，佛國凈土）的善化劫（bhadrakalpa，賢劫）中，將得成佛，號為神變王如來（Abhijnaraj Tathagata）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等正覺）。彼佛的國土人民熾盛安穩，豐饒快樂，土地平坦柔軟如兜羅綿，花果樹木次第排列，幢幡寶蓋作為莊嚴，各種樂器自然鳴響，美妙的香氣充滿各處，所需的飲食應念而至，一切受用資生之物，如同忉利天（Trayastrimsa，欲界六天之一）一般，沒有差別。彼國常現種種莊嚴，因此號為大莊嚴土。在彼國內，一切人民都安住于大乘（Mahayana，大乘佛教）的深信之中，堅定不移。彼神變王如來壽命十千歲，正法住世滿百億年。臨涅槃（Nirvana，寂滅）時，授記名稱菩薩（Namabhadra Bodhisattva）阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），告訴他說：『你于來世將次第成佛，號為一切最勝如來（Sarvottama Tathagata）、應、正等覺。』

當時，跋陀羅聽聞如來如此授記之後，從空中下來，頂禮佛足，並說道：『我今歸命如來、應、正等覺以及法、比丘（bhikkhu，出家僧人）。』如此慇勤無量俱胝（koti，佛教的計數單位）數百千遍。又說道：

【English Translation】 English version Having fully understood the profound Dharma of emptiness, realizing the true nature of no self, no person, and no sentient beings. Having abandoned the two extremes of existence and non-existence, skillfully knowing the three times—past, present, and future—as illusory as the moon in water. Now, who will embark on the supreme vehicle (Mahayana), inheriting the lineage of the Tathagata (Buddha), and be born within the vast Three Jewels (Buddha, Dharma, Sangha)? May the cause of this smile be explained. The light of the smile manifested by the Tathagata differs for various vehicles (yanas); those whose light enters the knees and shoulders are for the Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers). Now, the immeasurable light that is emitted, this light enters the crown of the Tathagata's head. Who is this victor among the gods? Who will be prophesied (vyakarana) to attain Buddhahood in this Buddha vehicle (Buddhayana)?

At that time, the Bhagavan (World-Honored One) said to Ananda (Buddha's attendant): 'Do you now see this Bhadra (Virtuous One)?'

Ananda replied: 'I have seen him.'

The Buddha told Ananda: 'This virtuous man, after more than ninety-two thousand kalpas (eons), in the Good Kalpa (Bhadrakalpa) of the Great Adornment Land (Mahavyuha), will attain Buddhahood, named Abhijnaraj Tathagata (King of Supernatural Powers), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). The people of that Buddha land will be prosperous, peaceful, and joyful, the land will be flat and soft like cotton, trees with flowers and fruits will be arranged in order, banners and jeweled canopies will be used as adornments, various musical instruments will play naturally, wonderful fragrances will fill everywhere, and the needed food and drink will appear at the thought, all the necessities of life will be like the Trayastrimsa Heaven (Heaven of Thirty-Three Gods), without any difference. That land will always manifest various adornments, therefore it is called the Great Adornment Land. In that land, all the people will abide in the deep faith of the Mahayana (Great Vehicle), firm and unwavering. The lifespan of that Abhijnaraj Tathagata will be ten thousand years, and the True Dharma will remain in the world for a hundred billion years. When he is about to enter Nirvana (Extinction), he will prophesy to Namabhadra Bodhisattva (Virtuous Name Bodhisattva) Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), saying: 'You will attain Buddhahood in the future, named Sarvottama Tathagata (All-Supreme Tathagata), Arhat, Samyaksambuddha.'

At that time, Bhadra, having heard the Tathagata's prophecy, descended from the sky, prostrated at the Buddha's feet, and said: 'I now take refuge in the Tathagata, Arhat, Samyaksambuddha, and the Dharma, and the bhikkhus (monks).' He did this diligently countless kotis (tens of millions) of hundreds of thousands of times. He further said:

如佛世尊以于真如無有異故，說一切法不異真如，乃至無有差別、無有缺減、無有分別、無生無作。我今歸依亦復如是。」

爾時尊者阿難謂跋陀羅言：「汝若如佛所說真如而歸依者，汝今豈于佛法性中有所得耶？」

幻師答言：「我身即是如來法性。所以者何？我及如來無二無別，一切諸法皆真如故。言真如者，則一切法無差別性，一切眾生亦復如是。尊者當知，言無二者，無所分別是為無二。何以故？遍知諸法但有名字，是佛智故。」

尊者阿難前白佛言：「奇哉世尊！此跋陀羅乃有如是智慧辯才。昔以幻化惑亂世間，今時復以智慧惑亂。」

佛告跋陀羅言：「善男子！汝實爾耶？」

跋陀羅言：「如佛所作惑亂之事，我亦如是惑亂世間。所以者何？謂佛世尊于無我中說有眾生及壽命者，此於世間是大惑亂。如於如來證菩提已，不見少法是生死往來而說生死往來。如我意者，唯有如來是大惑亂。」

佛言：「善男子！善哉善哉，如汝所說。諸佛如來於無我中乃至無有生死往來，而隨世俗說眾生等。亦無少法名為涅槃，然為證得涅槃法故說于涅槃。」

時跋陀羅聞是說已，前白佛言：「我願出家作于比丘。」

爾時世尊告彌勒菩薩摩訶薩言：「汝當與是善男子剃

【現代漢語翻譯】現代漢語譯本：如同佛陀世尊因為真如（tathata，事物的真實本性）沒有差異的緣故，說一切法不異於真如，乃至沒有差別、沒有缺減、沒有分別、無生無作。我現在歸依也是如此。當時，尊者阿難對跋陀羅（Bhadra，幻術師的名字）說：『你如果像佛所說的真如那樣歸依，那麼你現在在佛法性中有什麼得嗎？』幻師回答說：『我的身體就是如來（Tathagata，佛的稱號）的法性（Dharmata，佛法的本質）。為什麼呢？因為我和如來沒有二樣沒有差別，一切諸法都是真如的緣故。說到真如，就是一切法沒有差別性，一切眾生也是如此。尊者應當知道，說沒有二，就是沒有分別，這才是沒有二。為什麼呢？因為遍知一切法都只是名字，這是佛的智慧。』尊者阿難上前對佛說：『奇哉世尊！這個跋陀羅竟然有這樣的智慧辯才。以前用幻術迷惑世間，現在又用智慧迷惑。』佛對跋陀羅說：『善男子！你真的是這樣嗎？』跋陀羅說：『如同佛所做的迷惑之事，我也是這樣迷惑世間。為什麼呢？因為佛世尊在無我（anatman，沒有永恒不變的自我）中說有眾生和壽命，這在世間是很大的迷惑。比如如來證得菩提（bodhi，覺悟）之後，不見有少許法是生死往來，卻說生死往來。依我的意思，只有如來才是最大的迷惑。』佛說：『善男子！好啊好啊，正如你所說。諸佛如來在無我之中，乃至沒有生死往來，而是隨順世俗的說法說眾生等。也沒有少許法名為涅槃（nirvana，解脫），然而爲了證得涅槃法才說涅槃。』當時，跋陀羅聽了這些話后，上前對佛說：『我願意出家做比丘（bhikkhu，佛教的僧侶）。』當時，世尊告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）說：『你應當給這位善男子剃度。』

【English Translation】 English version: Just as the World Honored One, the Buddha, because there is no difference in the true suchness (tathata), says that all dharmas are not different from true suchness, even to the point of having no distinction, no deficiency, no discrimination, no birth, and no action. I now take refuge in the same way. At that time, the Venerable Ananda said to Bhadra: 'If you take refuge as the Buddha has spoken of true suchness, then do you now gain anything in the Dharma-nature of the Buddha?' The illusionist replied: 'My body is the Dharma-nature of the Tathagata. Why? Because I and the Tathagata are not two and not different, and all dharmas are true suchness. Speaking of true suchness, it is that all dharmas have no differentiating nature, and all sentient beings are also like this. Venerable, you should know that saying there is no two means there is no discrimination, and this is what it means to have no two. Why? Because the complete knowledge of all dharmas is only names, and this is the wisdom of the Buddha.' The Venerable Ananda stepped forward and said to the Buddha: 'How marvelous, World Honored One! This Bhadra actually has such wisdom and eloquence. In the past, he used illusions to confuse the world, and now he uses wisdom to confuse it.' The Buddha said to Bhadra: 'Good man! Is this really so?' Bhadra said: 'Just as the Buddha does things that confuse, I also confuse the world in the same way. Why? Because the World Honored One, the Buddha, speaks of sentient beings and lifespans in the absence of self (anatman), which is a great confusion in the world. For example, after the Tathagata has attained bodhi (enlightenment), he does not see any dharma that is the coming and going of birth and death, yet he speaks of the coming and going of birth and death. In my opinion, only the Tathagata is the greatest confusion.' The Buddha said: 'Good man! Excellent, excellent, as you have said. The Buddhas, the Tathagatas, in the absence of self, even without the coming and going of birth and death, speak of sentient beings and so on in accordance with worldly conventions. There is also no dharma called nirvana (liberation), yet they speak of nirvana in order to attain the dharma of nirvana.' At that time, Bhadra, having heard these words, stepped forward and said to the Buddha: 'I wish to leave home and become a bhikkhu (Buddhist monk).' At that time, the World Honored One said to the Bodhisattva Mahasattva Maitreya: 'You should shave the head of this good man.'

除鬚髮授具足戒。」彌勒菩薩承佛教旨，即與出家受于具戒。

既出家已，復白佛言：「世尊！此出家者唯形相耳非真出家。若諸菩薩真出家者，謂離諸相處於三界成熟眾生，方可名為真出家也。」說是語時，五千眾生髮阿耨多羅三藐三菩提心，皆于諸漏心得解脫。

爾時阿難白佛言：「世尊！當何名此經？我等云何奉持？」

佛告阿難：「此經名為『授幻師跋陀羅記法門』，亦名『漸證菩提法門』。若有眾生於未來世欲見如來及為眾生作佛事者，當於此經受持讀誦廣為人說。所以者何？是人則為已見如來，亦已為他施作佛事。是故阿難！若於此經受持讀誦流通之者，則為哀愍利樂眾生。若欲發趣無上菩提，亦於此經當勤修習。此經能出無上菩提，此經能生無上菩提，是故此經亦複名為『出生菩提』。若有受持此經典者，當知諸佛止住其身，何況于中如理修行。」

時跋陀羅復白佛言：「世尊！此經亦名『發覺善根』。何以故？今于佛所得聞是經，一切善根皆現前故。」

佛說是經已，尊者阿難及跋陀羅，天人大眾、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第八十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十六

【現代漢語翻譯】現代漢語譯本：剃除鬚髮，授予具足戒。」彌勒菩薩領受佛的旨意，立即為他出家並授予具足戒。出家之後，他又對佛說：「世尊！這種出家只是外在的形式，並非真正的出家。如果菩薩真正出家，是指遠離一切表象，處於三界之中，成熟眾生，才可以稱為真正的出家。」說完這話時，五千眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），都從各種煩惱中解脫。這時，阿難問佛說：「世尊！這部經應當叫什麼名字？我們應當如何奉持？」佛告訴阿難：「這部經名為『授幻師跋陀羅記法門』，也名為『漸證菩提法門』。如果有眾生在未來世想要見到如來，併爲眾生做佛事，應當受持、讀誦這部經，並廣為他人宣說。為什麼呢？因為這個人就等於已經見到了如來，也已經為他人做了佛事。所以，阿難！如果有人受持、讀誦、流通這部經，就是慈悲憐憫、利益安樂眾生。如果想要發起無上菩提心，也應當勤奮修習這部經。這部經能夠產生無上菩提，這部經能夠生出無上菩提，所以這部經也名為『出生菩提』。如果有人受持這部經典，應當知道諸佛就安住在他的身上，更何況是按照經義如理修行呢？」這時，跋陀羅又對佛說：「世尊！這部經也名為『發覺善根』。為什麼呢？因為現在從佛這裡聽聞這部經，一切善根都顯現出來了。」佛說完這部經后，尊者阿難和跋陀羅，以及天人大眾、阿修羅（非天）、乾闥婆（天樂神）等，聽聞佛所說，都非常歡喜，信受奉行。《大寶積經》卷第八十五《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第八十六

【English Translation】 English version: 'Shave off his beard and hair, and grant him the full monastic precepts.' Maitreya Bodhisattva, receiving the Buddha's command, immediately ordained him and granted him the full precepts. Having been ordained, he again said to the Buddha, 'World Honored One! This ordination is merely in form, not true ordination. If Bodhisattvas are truly ordained, it means they are detached from all appearances, dwelling in the three realms, and maturing sentient beings; only then can it be called true ordination.' As he spoke these words, five thousand beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and all were liberated from all defilements. At that time, Ananda asked the Buddha, 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Ananda, 'This sutra is named 「The Dharma Gate of the Prediction for the Illusionist Bhadra,」 and also 「The Dharma Gate of Gradual Attainment of Bodhi.」 If there are beings in the future who wish to see the Tathagata and perform Buddha-works for sentient beings, they should uphold, recite, and widely proclaim this sutra to others. Why? Because such a person is considered to have already seen the Tathagata and has already performed Buddha-works for others. Therefore, Ananda! If anyone upholds, recites, and circulates this sutra, they are showing compassion and bringing benefit and joy to sentient beings. If one wishes to embark on the path to unsurpassed Bodhi, one should also diligently practice this sutra. This sutra can produce unsurpassed Bodhi, this sutra can give rise to unsurpassed Bodhi, therefore this sutra is also named 「The Birth of Bodhi.」 If anyone upholds this sutra, they should know that all Buddhas dwell in their body, let alone those who practice according to the Dharma within it.' At that time, Bhadra again said to the Buddha, 'World Honored One! This sutra is also named 「Awakening Good Roots.」 Why? Because now, having heard this sutra from the Buddha, all good roots are manifested.' After the Buddha finished speaking this sutra, the Venerable Ananda and Bhadra, as well as the assembly of gods and humans, Asuras (demigods), Gandharvas (celestial musicians), and others, hearing what the Buddha had said, were all greatly delighted, believed, and practiced accordingly. The Maharatnakuta Sutra, Volume 85 Taisho Tripitaka, Volume 11, No. 0310, The Maharatnakuta Sutra The Maharatnakuta Sutra, Volume 86

大唐三藏法師菩提流志奉　詔譯

大神變會第二十二之一

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱，菩薩摩訶薩八千人，文殊師利與商主天子俱在會中。

爾時商主天子白佛言：「世尊！如來常以幾種神變調伏眾生？」

佛告天子：「我以三種神變調伏眾生：一者說法，二者教誡，三者神通。云何名為說法神變？所謂如來無礙大智，見未來世一切眾生心行差別，於三寶所有信不信，及業果報皆悉了知。如佛所說，若現在世所行惡因當墮惡趣，隨業受報決定無差。若彼眾生善業因緣誓願力故，從惡趣出生人天中，或以聲聞辟支佛乘及以大乘而得解脫，經爾所劫受苦受樂當得涅槃，當得值遇若干諸佛，如是等業決定無差。若彼眾生善業因緣誓願力故，當生欲界色界無色界，經爾所劫以如是乘而得解脫，以如是行當得見佛承事供養。如是一切上中下品善不善業，乃至一念，如來悉知而為說法，是名說法神變。云何名為教誡神變？若如是教諸持戒者，是應作是不應作，是應信是不應信，是應親近是不應親近，是法雜染是法清凈，乃至攝受一切功德善道資糧，行如是道得聲聞乘辟支佛乘、行如是道成就大乘，非法應離、如法應住，如佛所教決定無差。是

【現代漢語翻譯】現代漢語譯本大唐三藏法師菩提流志奉詔譯大神變會第二十二之一如是我聞：一時，佛在舍衛國祇樹給孤獨園（祇樹給孤獨園：又稱祇園精舍，是佛陀在世時重要的弘法場所），與一千二百五十位大比丘眾，以及八千位菩薩摩訶薩（菩薩摩訶薩：指發大心、行菩薩道的大菩薩）一同居住。文殊師利（文殊師利：智慧第一的菩薩）菩薩與商主天子（商主天子：一位天神）也在會中。當時，商主天子向佛陀請示道：『世尊！如來通常以幾種神變來調伏眾生？』佛陀告訴天子：『我以三種神變調伏眾生：第一是說法，第二是教誡，第三是神通。什麼叫做說法神變呢？就是如來以無礙的大智慧，能見到未來世一切眾生心行的差別，對於他們對三寶（三寶：佛、法、僧）的信心或不信，以及業報果報都完全瞭解。如佛所說，如果現在世所行的惡因，必定會墮入惡道，隨著業力受報，絕對不會有差錯。如果那些眾生因為善業的因緣和誓願的力量，從惡道出生到人天之中，或者以聲聞乘（聲聞乘：聽聞佛法而修行的乘）、辟支佛乘（辟支佛乘：不需依師教導，自己覺悟的乘）以及大乘（大乘：菩薩的修行方式）而得到解脫，經過若干劫受苦或受樂后，最終會得到涅槃，會遇到若干諸佛，這些業報的因果關係絕對不會有差錯。如果那些眾生因為善業的因緣和誓願的力量，將要出生到欲界（欲界：眾生有慾望的界）的無，經過若干劫以這樣的乘而得到解脫，以這樣的修行將會見到佛，承事供養。像這樣一切上、中、下品的善業和不善業，乃至一念，如來都完全知道，併爲他們說法，這就叫做說法神變。什麼叫做教誡神變呢？就是這樣教導那些持戒的人，什麼是應該做的，什麼是不應該做的；什麼是應該相信的，什麼是不應該相信的；什麼是應該親近的，什麼是不應該親近的；什麼是雜染的法，什麼是清凈的法；乃至攝受一切功德善道的資糧，修行這樣的道可以得到聲聞乘、辟支佛乘，修行這樣的道可以成就大乘，不合法的應該遠離，合法的應該安住，如佛所教導的，絕對不會有差錯。』

【English Translation】 English version Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Twenty-Second Chapter on Great Divine Transformations, Part One Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika's Park in Shravasti, together with a great assembly of twelve hundred and fifty Bhikshus, and eight thousand Bodhisattva Mahasattvas (Bodhisattva Mahasattvas: great Bodhisattvas who have generated the great mind and practice the Bodhisattva path). Manjushri (Manjushri: the Bodhisattva of wisdom) Bodhisattva and the Merchant Prince Deva (Merchant Prince Deva: a celestial being) were also present in the assembly. At that time, the Merchant Prince Deva asked the Buddha, 'World Honored One! How many kinds of divine transformations does the Tathagata usually use to subdue sentient beings?' The Buddha told the Deva, 'I subdue sentient beings with three kinds of divine transformations: the first is teaching the Dharma, the second is instruction, and the third is miraculous powers. What is called the divine transformation of teaching the Dharma? It is that the Tathagata, with unobstructed great wisdom, sees the differences in the minds and actions of all sentient beings in the future, and fully understands their belief or disbelief in the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), as well as the karmic consequences. As the Buddha has said, if one performs evil deeds in this present life, one will surely fall into evil realms, and will receive retribution according to one's karma, without any deviation. If those sentient beings, due to the causes of good karma and the power of their vows, are born from evil realms into the human or heavenly realms, or attain liberation through the Shravaka Vehicle (Shravaka Vehicle: the vehicle of those who hear the Dharma and practice), the Pratyekabuddha Vehicle (Pratyekabuddha Vehicle: the vehicle of those who awaken on their own without a teacher), or the Mahayana (Mahayana: the path of the Bodhisattva), after experiencing suffering or joy for a certain number of kalpas, they will eventually attain Nirvana and encounter various Buddhas. These karmic consequences will not deviate. If those sentient beings, due to the causes of good karma and the power of their vows, are to be born in the Desire Realm (Desire Realm: the realm of beings with desires) without, after a certain number of kalpas, they will attain liberation through such a vehicle, and through such practice, they will see the Buddha and serve and make offerings. Like this, all good and evil deeds of superior, middle, and inferior quality, even a single thought, are fully known by the Tathagata, and the Dharma is taught to them. This is called the divine transformation of teaching the Dharma. What is called the divine transformation of instruction? It is to instruct those who uphold the precepts in this way: what should be done and what should not be done; what should be believed and what should not be believed; what should be approached and what should not be approached; what is defiled Dharma and what is pure Dharma; and even to gather all the resources for meritorious virtues and good paths. By practicing such a path, one can attain the Shravaka Vehicle or the Pratyekabuddha Vehicle; by practicing such a path, one can achieve the Mahayana. What is not in accordance with the Dharma should be abandoned, and what is in accordance with the Dharma should be adhered to. As the Buddha has taught, there will be no deviation.'

地獄業、是傍生業，是餓鬼業、是人天業，不善應舍、善法應修，此是聖道應如是學。此等眾生人天往返漸入涅槃，如是示教終不空過，是名教誡神變。云何名為神通神變？若為調伏憍慢眾生，或現一身而作多身，或現多身而作一身，山崖墻壁出入無礙，身上出火身下出水，身下出火身上出水，入地如水履水如地，日月威德以手捫摩，或現大身至於梵世乃至廣大遍覆三千大千世界。隨所應現調伏眾生，是名神通神變。」

爾時商主天子白佛言：「世尊！頗有神變能過此耶？」

佛告天子：「如來複有殊勝神變。」即語文殊師利：「汝可演說，令諸菩薩得深法忍摧伏眾魔，亦令如來菩提之法久住於世。」

文殊師利白佛言：「世尊！如來若以三千世界四大海水置於掌中，水性眾生無所嬈動，如是神變未為殊勝。若如來於一切法不可言說、無名無相、無色無聲、無行無作、無文字、無戲論、無表示、離心意識、一切語言道斷寂靜照明，而以文字語言分別顯示。一切世間所不能解，沙門婆羅門聞者驚怖，是名諸佛最大神變。複次如來若以三千大千世界內于口中，於四天下無所障礙，日月光明亦不隱蔽如本而住，其中眾生亦不覺知往來方所。世尊！如是神變未為殊勝。若如來於一切法不可說、無文字、無名

【現代漢語翻譯】現代漢語譯本：地獄的業報、是畜生的業報，是餓鬼的業報、是人天的業報，不善的應當捨棄、善法應當修習，這是聖道應當這樣學習。這些眾生在人天之間往返，逐漸進入涅槃（佛教的最高境界），這樣教導開示終究不會白費，這叫做教誡神變。什麼叫做神通神變？如果爲了調伏驕慢的眾生，有時現出一個身體而化作多個身體，有時現出多個身體而化作一個身體，在山崖墻壁出入沒有障礙，身上出火身下出水，身下出火身上出水，進入地裡像在水裡一樣，在水上行走像在地上一樣，用手觸控日月的光輝，或者現出巨大的身體到達梵天（色界天的最高層），乃至廣大地覆蓋三千大千世界。隨著應當顯現的樣子來調伏眾生，這叫做神通神變。當時商主天子問佛說：『世尊！還有比這更厲害的神通變化嗎？』佛告訴天子說：『如來還有更殊勝的神通變化。』隨即告訴文殊師利（智慧第一的菩薩）說：『你可以演說，讓各位菩薩得到甚深的法忍（對佛法的深刻理解和接受），摧伏一切魔障，也讓如來的菩提（覺悟）之法長久住世。』文殊師利對佛說：『世尊！如果如來把三千世界四大海水放在手掌中，水中的眾生不會受到任何干擾，這樣的神變還不是最殊勝的。如果如來對於一切法，不可言說、沒有名稱沒有形相、沒有顏色沒有聲音、沒有行為沒有造作、沒有文字、沒有戲論、沒有表示、脫離心意識、一切語言的道路都斷絕，寂靜而光明，卻用文字語言來分別顯示。一切世間都不能理解，沙門（出家修道者）婆羅門（古印度祭司）聽了都會驚恐害怕，這叫做諸佛最大的神變。再者，如果如來把三千大千世界放在口中，在四天下（指須彌山周圍四大洲）沒有障礙，日月的光明也不會被遮蔽，像原來一樣存在，其中的眾生也不會察覺到往來的方向。世尊！這樣的神變還不是最殊勝的。如果如來對於一切法不可說、沒有文字、沒有名稱

【English Translation】 English version: The karma of hell, the karma of animals, the karma of hungry ghosts, the karma of humans and gods; one should abandon unwholesome actions and cultivate wholesome ones. This is the holy path, and one should learn it in this way. These beings, going back and forth between the realms of humans and gods, gradually enter Nirvana (the ultimate state of enlightenment). Such teachings and guidance will not be in vain; this is called the miraculous transformation of instruction. What is called the miraculous transformation of supernatural powers? If, in order to subdue arrogant beings, one sometimes manifests one body and transforms it into many bodies, or sometimes manifests many bodies and transforms them into one body, one can enter and exit mountains and walls without obstruction, fire comes out from the body and water comes out from below, fire comes out from below and water comes out from the body, entering the earth as if in water, walking on water as if on land, touching the sun and moon with one's hand, or manifesting a great body reaching the Brahma heaven (the highest heaven in the realm of form), even covering the vast three thousand great thousand worlds. Manifesting according to what is appropriate to subdue beings, this is called the miraculous transformation of supernatural powers. At that time, the merchant prince asked the Buddha, 'World Honored One, are there any miraculous transformations that surpass this?' The Buddha told the prince, 'The Tathagata (Buddha) has even more extraordinary miraculous transformations.' Then he said to Manjushri (the Bodhisattva of wisdom), 'You may explain, so that all Bodhisattvas may attain deep Dharma forbearance (profound understanding and acceptance of the Dharma), subdue all demons, and also allow the Tathagata's Dharma of Bodhi (enlightenment) to abide in the world for a long time.' Manjushri said to the Buddha, 'World Honored One, if the Tathagata were to place the four great oceans of the three thousand worlds in the palm of his hand, the beings in the water would not be disturbed in any way. Such a miraculous transformation is not the most extraordinary. If the Tathagata, regarding all dharmas (phenomena), which are inexpressible, without name or form, without color or sound, without action or creation, without words, without conceptual elaboration, without indication, detached from mind and consciousness, where all paths of language are cut off, silent and illuminating, were to use words and language to distinguish and reveal them. All in the world would not understand, and the Shramanas (ascetics) and Brahmins (priests) who heard it would be terrified. This is called the greatest miraculous transformation of all Buddhas. Furthermore, if the Tathagata were to place the three thousand great thousand worlds inside his mouth, there would be no obstruction in the four continents (referring to the four continents around Mount Sumeru), the light of the sun and moon would not be obscured, and they would remain as they were, and the beings within would not be aware of the direction of their movements. World Honored One, such a miraculous transformation is not the most extraordinary. If the Tathagata, regarding all dharmas, which are inexpressible, without words, without name

相，乃至離心意識、一切語言道斷寂靜照明，而以文字語言宣說顯示，是名諸佛最大神變。複次如來不共之身神通力故，隨諸眾生種種示現悉令歡喜。如是神變未為殊勝。所謂如來大神變者，無我說我、無眾生說眾生、無人說人、無養育說養育、無名說名、無色說色、無受想行識說受想行識、無處說處、無界說界，雖說眼空眼不言空、雖說色空色不言空、說眼識空識不言空，乃至意空及以法空、意識空等亦復如是。說如是等無名無相、無動無知、無言之法，摧滅一切生滅之相，是則如來最大神變。如是神變，不與眼相應、不與色相應、不與眼識相應，不與耳聲耳識、鼻香鼻識、舌味舌識、身觸身識、意法意識相應。如是神變，不與身合、不與心合，無行無作離諸境界，一切世間所不能信。何以故？言世間者，名為五蘊。凡夫於此妄生執著，或說蘊常、或說無常。以是義故，一切世間妄見蘊常，聞說無常不能生信；妄見蘊樂，聞說蘊苦不能生信；妄見蘊我，聞說無我不能生信；妄見蘊凈，聞說不凈不能生信；計蘊我所，說無我所不能生信；計五蘊實，聞說不實不能生信。以是義故，如來神變出過心相，聞者不欣，一切世間所不能信。複次超眼境界非色法故，是名神變。超耳境界非聲法故，乃至超意境界非意法故，不可顯

示非智所知，是名神變。複次空無相愿不可言說，而說于空無相無愿，是名神變。無起無作、無性無相、無生無滅、本來涅槃不可言說，而說涅槃，是名神變。複次佈施清凈，凈三輪故，是名神變。何等為三？謂離我相及眾生相，不念菩提，持戒清凈，是名神變。所謂身口意業無所作故，忍辱清凈，是名神變。剎那壞滅無所著故，精進清凈，是名神變。無去無來身心不動故，禪定清凈，是名神變。心無所依內外寂靜故，智慧清凈，是名神變。照明諸法，滅一切見故。複次法無出相說出離法，是名神變。法無差別文字分別，是名神變。法無所行說有修行，是名神變。法無來去說有來去，是名神變。於一道證建立諸果，是名神變。於一味法分別三乘，是名神變。一切諸佛唯是一佛，說無量佛，是名神變。一切佛土唯一佛土，說無量土，是名神變。無量眾生即一眾生，說無量眾生，是名神變。一切佛法唯一佛法，說無量法，是名神變。法不可示，顯示諸法，是名神變。法無所得，修習作證，是名神變。」

爾時商主天子白文殊師利言：「如我所解仁所說義，於一切法所有言說悉名神變。」

文殊師利言：「如是如是。一切言說實無所說，名大神變。」說是法時，一萬二千天子發阿耨多羅三藐三菩提心，五百菩薩

【現代漢語翻譯】現代漢語譯本：

顯示非智慧所能理解的，這稱為神變（神通變化）。再者，空、無相、無愿是不可言說的，卻說空、無相、無愿，這稱為神變。無起、無作、無性、無相、無生、無滅、本來涅槃是不可言說的，卻說涅槃，這稱為神變。再者，佈施清凈，因為清凈三輪的緣故，這稱為神變。什麼是三輪呢？就是遠離我相和眾生相，不執著于菩提，持戒清凈，這稱為神變。所謂身、口、意業無所作為，忍辱清凈，這稱為神變。剎那壞滅，不執著于任何事物，精進清凈，這稱為神變。無去無來，身心不動，禪定清凈，這稱為神變。心無所依，內外寂靜，智慧清凈，這稱為神變。照亮一切法，滅除一切見解的緣故。再者，法沒有出離之相，卻說出離之法，這稱為神變。法沒有差別，卻用文字分別，這稱為神變。法無所行，卻說有修行，這稱為神變。法無來去，卻說有來去，這稱為神變。在同一道上證得，卻建立各種果位，這稱為神變。在同一味道的法中，卻分別三乘（聲聞乘、緣覺乘、菩薩乘），這稱為神變。一切諸佛本來是一佛，卻說無量佛，這稱為神變。一切佛土本來是一佛土，卻說無量佛土，這稱為神變。無量眾生本來是一眾生，卻說無量眾生，這稱為神變。一切佛法本來是一佛法，卻說無量佛法，這稱為神變。法不可顯示，卻顯示諸法，這稱為神變。法無所得，卻修習作證，這稱為神變。

當時，商主天子對文殊師利菩薩說：『依我所理解的您所說的意義，一切法的所有言說都稱為神變。』

文殊師利菩薩說：『是這樣的，是這樣的。一切言說實際上無所說，這稱為大神變。』當說此法時，一萬二千天子發起了阿耨多羅三藐三菩提心（無上正等正覺之心），五百菩薩。 English version:

That which is shown and cannot be known by wisdom, this is called magical transformation (divine transformation). Furthermore, emptiness, signlessness, and wishlessness are inexpressible, yet one speaks of emptiness, signlessness, and wishlessness, this is called magical transformation. No arising, no action, no nature, no sign, no birth, no death, and original nirvana are inexpressible, yet one speaks of nirvana, this is called magical transformation. Furthermore, giving is pure, because the three wheels are pure, this is called magical transformation. What are the three? They are: being apart from the concept of self and the concept of sentient beings, not being attached to Bodhi, and keeping precepts purely, this is called magical transformation. That is, because the actions of body, speech, and mind are without action, forbearance is pure, this is called magical transformation. Because of momentary destruction, not being attached to anything, diligence is pure, this is called magical transformation. Because there is no going and no coming, and the body and mind are unmoving, meditative concentration is pure, this is called magical transformation. Because the mind has no reliance and is internally and externally tranquil, wisdom is pure, this is called magical transformation. Because it illuminates all dharmas and extinguishes all views. Furthermore, dharma has no aspect of departure, yet one speaks of the dharma of departure, this is called magical transformation. Dharma has no difference, yet one uses words to differentiate, this is called magical transformation. Dharma has no practice, yet one speaks of practice, this is called magical transformation. Dharma has no coming and going, yet one speaks of coming and going, this is called magical transformation. On one path, one attains realization, yet one establishes various fruits, this is called magical transformation. In the one flavor of dharma, one distinguishes the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), this is called magical transformation. All Buddhas are originally one Buddha, yet one speaks of countless Buddhas, this is called magical transformation. All Buddha lands are originally one Buddha land, yet one speaks of countless Buddha lands, this is called magical transformation. Countless sentient beings are originally one sentient being, yet one speaks of countless sentient beings, this is called magical transformation. All Buddha dharmas are originally one Buddha dharma, yet one speaks of countless Buddha dharmas, this is called magical transformation. Dharma cannot be shown, yet one shows all dharmas, this is called magical transformation. Dharma has nothing to be attained, yet one practices and attains realization, this is called magical transformation.

At that time, the merchant prince asked Mañjuśrī Bodhisattva, 'According to my understanding of the meaning you have spoken, all speech about all dharmas is called magical transformation.'

Mañjuśrī Bodhisattva said, 'It is so, it is so. All speech is actually without speech, this is called great magical transformation.' When this dharma was spoken, twelve thousand devas generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed perfect enlightenment), and five hundred Bodhisattvas.

【English Translation】 That which is shown and cannot be known by wisdom, this is called magical transformation (divine transformation). Furthermore, emptiness, signlessness, and wishlessness are inexpressible, yet one speaks of emptiness, signlessness, and wishlessness, this is called magical transformation. No arising, no action, no nature, no sign, no birth, no death, and original nirvana are inexpressible, yet one speaks of nirvana, this is called magical transformation. Furthermore, giving is pure, because the three wheels are pure, this is called magical transformation. What are the three? They are: being apart from the concept of self and the concept of sentient beings, not being attached to Bodhi, and keeping precepts purely, this is called magical transformation. That is, because the actions of body, speech, and mind are without action, forbearance is pure, this is called magical transformation. Because of momentary destruction, not being attached to anything, diligence is pure, this is called magical transformation. Because there is no going and no coming, and the body and mind are unmoving, meditative concentration is pure, this is called magical transformation. Because the mind has no reliance and is internally and externally tranquil, wisdom is pure, this is called magical transformation. Because it illuminates all dharmas and extinguishes all views. Furthermore, dharma has no aspect of departure, yet one speaks of the dharma of departure, this is called magical transformation. Dharma has no difference, yet one uses words to differentiate, this is called magical transformation. Dharma has no practice, yet one speaks of practice, this is called magical transformation. Dharma has no coming and going, yet one speaks of coming and going, this is called magical transformation. On one path, one attains realization, yet one establishes various fruits, this is called magical transformation. In the one flavor of dharma, one distinguishes the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), this is called magical transformation. All Buddhas are originally one Buddha, yet one speaks of countless Buddhas, this is called magical transformation. All Buddha lands are originally one Buddha land, yet one speaks of countless Buddha lands, this is called magical transformation. Countless sentient beings are originally one sentient being, yet one speaks of countless sentient beings, this is called magical transformation. All Buddha dharmas are originally one Buddha dharma, yet one speaks of countless Buddha dharmas, this is called magical transformation. Dharma cannot be shown, yet one shows all dharmas, this is called magical transformation. Dharma has nothing to be attained, yet one practices and attains realization, this is called magical transformation. At that time, the merchant prince asked Mañjuśrī Bodhisattva, 'According to my understanding of the meaning you have spoken, all speech about all dharmas is called magical transformation.' Mañjuśrī Bodhisattva said, 'It is so, it is so. All speech is actually without speech, this is called great magical transformation.' When this dharma was spoken, twelve thousand devas generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed perfect enlightenment), and five hundred Bodhisattvas.

得無生法忍。

爾時長老舍利弗語商主天子言：「汝聞此神變不驚怖耶？」

天子答言：「我即神變，云何驚怖？」

舍利弗言：「天子以何密意而作是言？」

天曰：「一切諸法，若善不善無動而動，名大神變。是故舍利弗！作善業者生於天上有大威德，如是善業不可思議。一切眾生往來生死亦不可思議，不可思議者名大神變。如佛所說，四種境界不可思議：一者業境界不可思議，二者龍境界不可思議，三者禪境界不可思議，四者佛境界不可思議。以是義故，說一切法名大神變不應驚怖。複次舍利弗！若如來說此神變，虛空界寧有怖耶？」

答言：「不也。」

天曰：「若虛空不怖，云何問言汝不驚怖？」

舍利弗言：「汝豈同虛空耶？」

天曰：「如佛所說，若內空外空，是虛空不？」

答言：「如是。」

天曰：「是故一切眾生是虛空性。」

舍利弗言：「天子！如汝所說，不久亦當現此神變。何以故？超過一切境界是大神變故。」

爾時舍利弗白佛言：「世尊！此商主天子往昔供養諸佛世尊及文殊師利，乃能成就如是辯才。」

佛告舍利弗：「如是如是，如汝所說，是文殊師利之所成熟。舍利弗！乃往古世過無量劫，有佛

【現代漢語翻譯】現代漢語譯本證得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟）。

當時，長老舍利弗（Sariputra）對商主天子（Vanikpati-devaputra）說：『你聽到這種神變（神通變化）不感到驚恐嗎？』

天子回答說：『我本身就是神變，為何要感到驚恐呢？』

舍利弗說：『天子，你以何種密意說出這樣的話？』

天子說：『一切諸法，無論是善還是不善，在無動中顯現動，這被稱為大神變。因此，舍利弗！行善業的人會生於天上，具有巨大的威德，這樣的善業是不可思議的。一切眾生在生死中往來也是不可思議的，不可思議的就稱為大神變。正如佛所說，有四種境界是不可思議的：一是業的境界不可思議，二是龍的境界不可思議，三是禪的境界不可思議，四是佛的境界不可思議。因為這個道理，所以說一切法都是大神變，不應該感到驚恐。再者，舍利弗！如果如來（Tathagata，佛的稱號）說這種神變，虛空界會感到恐懼嗎？』

舍利弗回答說：『不會。』

天子說：『如果虛空都不感到恐懼，為何要問我是否感到驚恐呢？』

舍利弗說：『你難道和虛空一樣嗎？』

天子說：『正如佛所說，如果內空外空，這不就是虛空嗎？』

舍利弗回答說：『是的。』

天子說：『所以一切眾生都是虛空之性。』

舍利弗說：『天子！正如你所說，不久你也將顯現這種神變。為什麼呢？因為超越一切境界就是大神變。』

當時，舍利弗對佛說：『世尊！這位商主天子過去曾供養諸佛世尊和文殊師利（Manjusri），才能成就如此的辯才。』

佛告訴舍利弗：『是的，是的，正如你所說，這是文殊師利所教化的結果。舍利弗！在過去無量劫之前，有一位佛……』

【English Translation】 English version Attained the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti, the realization of the truth that all phenomena are neither created nor destroyed).

At that time, the elder Sariputra said to the merchant-lord deva-son (Vanikpati-devaputra): 'Having heard of this miraculous transformation, are you not frightened?'

The deva-son replied: 'I myself am a miraculous transformation, why should I be frightened?'

Sariputra said: 'Deva-son, with what secret intention do you speak these words?'

The deva-son said: 'All dharmas, whether good or bad, moving in non-movement, are called great miraculous transformations. Therefore, Sariputra! Those who perform good deeds are born in the heavens with great power and virtue; such good deeds are inconceivable. The coming and going of all sentient beings in birth and death is also inconceivable; the inconceivable is called a great miraculous transformation. As the Buddha has said, there are four inconceivable realms: first, the realm of karma is inconceivable; second, the realm of dragons is inconceivable; third, the realm of dhyana is inconceivable; fourth, the realm of the Buddha is inconceivable. Because of this meaning, it is said that all dharmas are great miraculous transformations and should not be feared. Furthermore, Sariputra! If the Tathagata (the title of the Buddha) speaks of this miraculous transformation, would the realm of space be afraid?'

Sariputra replied: 'No.'

The deva-son said: 'If space is not afraid, why do you ask if I am frightened?'

Sariputra said: 'Are you the same as space?'

The deva-son said: 'As the Buddha has said, if there is inner emptiness and outer emptiness, is that not space?'

Sariputra replied: 'It is so.'

The deva-son said: 'Therefore, all sentient beings are of the nature of space.'

Sariputra said: 'Deva-son! As you have said, you will soon manifest this miraculous transformation. Why? Because transcending all realms is a great miraculous transformation.'

At that time, Sariputra said to the Buddha: 'World-Honored One! This merchant-lord deva-son in the past made offerings to all the Buddhas, World-Honored Ones, and Manjusri, and thus was able to achieve such eloquence.'

The Buddha told Sariputra: 'It is so, it is so, as you have said, this is the result of Manjusri's teaching. Sariputra! In the ancient past, countless kalpas ago, there was a Buddha...'

名等須彌如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。國名安樂，劫名歡喜。舍利弗！彼佛世界一切眾生具足安樂，乃至無有少苦惱聲。彼佛國土四寶所成，金、銀、琉璃及以頗梨，地平如掌，清凈柔軟如天妙衣，無諸難處。天人充滿，安隱熾盛快樂無量，是故名為安樂世界。彼佛法中純是菩薩，精進勇猛智慧光明，得修多羅王陀羅尼，辯才無盡善巧方便，分別說法神通智慧，摧破惡魔解脫無礙，成就定忍，善知根性應病與藥，具大福德智慧資糧，為諸眾生不請之友。以神通力遍游佛剎，入智行海，安住施戒智慧多聞，無邊善根方便迴向，住於十力四無所畏一切佛法，遊戲三昧諸禪解脫。彼佛世尊以如是等諸大菩薩而為眷屬。于彼世界有轉輪王名凈莊嚴，正法化世王四天下，七寶具足。王有千子，悉發阿耨多羅三藐三菩提心。凈莊嚴王及其後宮，亦皆已發阿耨多羅三藐三菩提心。彼等須彌如來壽七十俱胝歲，爾時凈莊嚴王于百千歲中承事供養彼佛如來及菩薩眾，衣服飲食一切樂具。王與千子及其後宮得清凈信，愛法歡喜更無異心，常于佛前手自供養，親近聽法過百千歲已。時王千子及以內宮獲得四念。何者為四？一者唸佛菩薩，二者念施，三者念戒，四者不忘菩提

【現代漢語翻譯】現代漢語譯本：有佛名為須彌如來（Sumeru Tathagata），應供（Arhat），正遍知（Samyaksambuddha），明行足（Vidya-charana-sampanna），善逝（Sugata），世間解（Lokavid），無上士（Anuttara），調御丈夫（Purushadamyasarathi），天人師（Shasta devamanushyanam），佛（Buddha），世尊（Bhagavan），出現於世。他的國名叫安樂（Sukhavati），所處的劫名叫歡喜（Harsha）。舍利弗（Sariputra）！那個佛的世界裡，一切眾生都具足安樂，甚至沒有一絲苦惱的聲音。那個佛的國土由四寶構成，即金、銀、琉璃和頗梨，地面平坦如手掌，清凈柔軟如天上的妙衣，沒有險惡之處。天人和樂充滿，安穩熾盛，快樂無量，所以稱為安樂世界。那個佛的教法中，全是菩薩，他們精進勇猛，智慧光明，得到了修多羅王陀羅尼（Sutra-raja-dharani），辯才無盡，善巧方便，能分別說法，神通智慧，摧破惡魔，解脫無礙，成就定忍，善知眾生的根性，應病與藥，具足大福德和智慧資糧，是所有眾生不請自來的朋友。他們以神通力遍游各個佛剎，進入智慧的海洋，安住于佈施、持戒、智慧和多聞，將無邊的善根方便迴向，安住於十力、四無所畏和一切佛法，遊戲於三昧和各種禪定解脫。那位佛世尊以這些大菩薩作為眷屬。在那個世界，有一位轉輪王名叫凈莊嚴（Shuddha-vyuha），他以正法教化世間，統治四大部洲，擁有七寶。這位國王有千個兒子，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）。凈莊嚴王和他的後宮也都發起了阿耨多羅三藐三菩提心。須彌如來（Sumeru Tathagata）的壽命有七十俱胝歲。那時，凈莊嚴王在百千歲中承事供養那位佛如來和菩薩眾，供養衣服、飲食和一切樂具。國王和他的千個兒子以及後宮都獲得了清凈的信心，愛樂佛法，歡喜不已，沒有其他想法，常常在佛前親自供養，親近聽法超過百千歲。那時，國王的千個兒子和後宮獲得了四念。哪四念呢？第一是念佛菩薩，第二是念佈施，第三是念持戒，第四是不忘菩提心。

【English Translation】 English version: There appeared in the world a Buddha named Sumeru Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shasta devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (World Honored One). His country was named Sukhavati (Land of Bliss), and the kalpa (eon) was named Harsha (Joy). Sariputra! In that Buddha's world, all beings are endowed with bliss, and there is not even the sound of the slightest suffering. That Buddha's land is made of four treasures: gold, silver, lapis lazuli, and crystal. The ground is as flat as the palm of a hand, pure and soft like celestial garments, without any difficult places. Gods and humans are abundant, peaceful, flourishing, and immeasurably happy; therefore, it is called the Land of Bliss. In that Buddha's Dharma, there are only Bodhisattvas, who are diligent, courageous, and full of wisdom and light. They have obtained the Sutra-raja-dharani (King of Sutras Dharani), have inexhaustible eloquence, are skillful in means, can expound the Dharma distinctly, possess miraculous powers and wisdom, destroy demons, are liberated without hindrance, have achieved meditative patience, are skilled in knowing the dispositions of beings, give medicine according to the illness, possess great merit and wisdom resources, and are uninvited friends to all beings. With their miraculous powers, they travel throughout the Buddha-lands, enter the ocean of wisdom and practice, abide in giving, morality, wisdom, and learning, conveniently dedicate their boundless roots of goodness, abide in the ten powers, four fearlessnesses, and all the Buddha-Dharmas, and play in samadhi and various meditative liberations. That Buddha, the World Honored One, has such great Bodhisattvas as his retinue. In that world, there is a Chakravartin king named Shuddha-vyuha (Pure Adornment), who rules the four continents with the righteous Dharma and possesses the seven treasures. The king has a thousand sons, all of whom have generated the Anuttara-samyak-sambodhi-citta (Unsurpassed Perfect Enlightenment Mind). King Shuddha-vyuha and his harem have also generated the Anuttara-samyak-sambodhi-citta. The lifespan of Sumeru Tathagata is seventy kotis of years. At that time, King Shuddha-vyuha served and made offerings to that Buddha Tathagata and the Bodhisattva assembly for hundreds of thousands of years, offering clothing, food, and all kinds of comforts. The king and his thousand sons, as well as his harem, obtained pure faith, loved the Dharma, were filled with joy, had no other thoughts, and often made offerings in person before the Buddha, listening to the Dharma for more than hundreds of thousands of years. At that time, the king's thousand sons and the harem obtained four mindfulnesses. What are the four? First, mindfulness of the Buddha and Bodhisattvas; second, mindfulness of giving; third, mindfulness of morality; and fourth, not forgetting the Bodhi mind.

之心。得此念故，若晝若夜常得見佛及諸菩薩。後於一時，凈莊嚴王及其眷屬為聽法故往至佛所。時彼如來為欲教化諸菩薩故，于大眾中現種種神變。爾時凈莊嚴王前白佛言：『世尊！頗有神變能過此耶？』佛告大王：『如來複有殊勝神變，所謂了知過去已滅、現在不住、未來未生，無心心所而說三世心心所法，於一味中說三解脫，於一滅證說四聖諦，開示諸法空無相愿，成熟顛倒苦惱眾生，說無相無為成就菩提。于不取不捨說檀波羅蜜，于無住無作說尸波羅蜜，于無我法說羼提波羅蜜，身心寂靜說毗離耶波羅蜜，不亂不攝說禪波羅蜜，離彼此岸說般若波羅蜜，無所動念而行方便，離依怙相修習于慈，以無作法修習于悲，以離欣悅而修于喜，以不住法而修于舍。以無所見起于天眼，無所聞故起于天耳，無所攀緣起他心智，離於前際起宿命智，身心不動起于神足。不住於法修于念處，以無生滅修四正勤，非根說根，非力說力，諸法寂靜說菩提分法，無差別修八聖道，不住寂靜修奢摩他，遠離法相修毗缽舍那，本來寂滅而說涅槃。』彼佛世尊為凈莊嚴王千子眷屬說此神變法時，八萬四千眾生髮阿耨多羅三藐三菩提心。凈莊嚴王及以千子證於法忍，以佛神力即于佛前以偈贊曰：

「『如須彌山，　　映于大海，　　如來威

【現代漢語翻譯】現代漢語譯本：

心中。因為有了這種念頭，無論是白天還是夜晚，都能經常見到佛和各位菩薩。後來，在某個時候，凈莊嚴王和他的眷屬爲了聽法來到佛陀所在的地方。當時，那位如來爲了教化各位菩薩，在大眾中展現了種種神通變化。那時，凈莊嚴王上前對佛說：『世尊！還有比這更厲害的神通變化嗎？』佛告訴大王：『如來還有更殊勝的神通變化，那就是了知過去已經滅盡、現在不停留、未來尚未產生，在沒有心和心所的情況下，宣說三世的心和心所法，在一種味道中宣說三種解脫，在一種滅的證悟中宣說四聖諦，開示諸法空無相愿，使顛倒苦惱的眾生得以成熟，宣說無相無為而成就菩提。在不取不捨中宣說檀波羅蜜（佈施的完美），在無住無作中宣說尸波羅蜜（持戒的完美），在無我法中宣說羼提波羅蜜（忍辱的完美），身心寂靜中宣說毗離耶波羅蜜（精進的完美），不亂不攝中宣說禪波羅蜜（禪定的完美），遠離彼此岸中宣說般若波羅蜜（智慧的完美），在沒有動念的情況下施行方便，在遠離依怙相中修習慈悲，以無作法修習悲憫，以遠離欣悅修習喜悅，以不住法修習捨棄。以無所見而生起天眼，因為沒有聽聞而生起天耳，因為沒有攀緣而生起他心智，遠離前際而生起宿命智，身心不動而生起神足。不住於法而修習念處，以無生滅修習四正勤，不是根而說根，不是力而說力，諸法寂靜而說菩提分法，沒有差別地修習八聖道，不住于寂靜而修習奢摩他（止），遠離法相而修習毗缽舍那（觀），本來寂滅而宣說涅槃。』當那位佛世尊為凈莊嚴王和他的千子眷屬宣說這種神通變化法時，八萬四千眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。凈莊嚴王和他的千子證得了法忍，憑藉佛的神力，就在佛前用偈頌讚嘆說：『猶如須彌山（世界的中心），映照著大海，如來的威德』

【English Translation】 English version:

heart. Because of this thought, whether day or night, one can always see the Buddha and all the Bodhisattvas. Later, at one time, King Pure Adornment and his retinue went to the place where the Buddha was in order to hear the Dharma. At that time, that Tathagata, in order to teach all the Bodhisattvas, manifested various kinds of miraculous transformations in the assembly. Then, King Pure Adornment stepped forward and said to the Buddha: 'World Honored One! Is there any miraculous transformation that surpasses this?' The Buddha told the Great King: 'The Tathagata also has more extraordinary miraculous transformations, which are to know that the past has already ceased, the present does not abide, and the future has not yet arisen. Without mind and mental states, he speaks of the mind and mental states of the three times. In one taste, he speaks of the three liberations. In one cessation of realization, he speaks of the four noble truths. He reveals that all dharmas are empty, without characteristics, and without wishes. He matures sentient beings who are deluded and suffering. He speaks of achieving Bodhi through non-characteristic and non-action. In non-grasping and non-abandoning, he speaks of Dana Paramita (perfection of giving). In non-abiding and non-acting, he speaks of Sila Paramita (perfection of morality). In the non-self dharma, he speaks of Ksanti Paramita (perfection of patience). In the tranquility of body and mind, he speaks of Virya Paramita (perfection of diligence). In non-disturbance and non-gathering, he speaks of Dhyana Paramita (perfection of meditation). In being apart from both shores, he speaks of Prajna Paramita (perfection of wisdom). Without moving a thought, he practices skillful means. In being apart from the aspect of reliance, he cultivates loving-kindness. With non-action, he cultivates compassion. With being apart from joy, he cultivates joy. With non-abiding dharma, he cultivates equanimity. With no seeing, he arises the heavenly eye. Because of no hearing, he arises the heavenly ear. Because of no clinging, he arises the knowledge of others' minds. Being apart from the past, he arises the knowledge of past lives. With body and mind unmoving, he arises the supernatural power. Without abiding in dharma, he cultivates the mindfulness. With non-arising and non-ceasing, he cultivates the four right efforts. Not being a root, he speaks of roots. Not being a power, he speaks of powers. With all dharmas being tranquil, he speaks of the Bodhi-part dharmas. Without discrimination, he cultivates the eightfold noble path. Without abiding in tranquility, he cultivates Samatha (calm abiding). Being apart from the characteristics of dharmas, he cultivates Vipassana (insight). Being originally tranquil, he speaks of Nirvana.' When that Buddha World Honored One spoke of this miraculous transformation dharma to King Pure Adornment and his thousand sons, eighty-four thousand sentient beings aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). King Pure Adornment and his thousand sons attained the forbearance of the Dharma. By the Buddha's divine power, they praised the Buddha with verses in front of him: 'Like Mount Sumeru (the center of the world), reflecting in the great ocean, such is the majestic power of the Tathagata.'

光，　　蔽諸大眾。　　如日初出，　　破一切闇，　　世尊毫相，　　遍照佛剎。　　如月圓滿，　　光明熾盛，　　佛德圓滿，　　慧光普照。　　譬如蓮花，　　不著於水，　　佛處於世，　　無所染著。　　如師子王，　　吼于林野，　　人中師子，　　吼于性空。　　說一切法，　　非有非無，　　令離邊見，　　名師子吼。　　於一切相，　　若生若滅，　　說無生滅，　　名師子吼。　　分別此岸，　　或示彼岸，　　不住諸法，　　名師子吼。　　分別二相，　　是染是凈，　　諸法性凈，　　名師子吼。　　貪瞋癡行，　　從分別生，　　不起分別，　　名師子吼。　　說生死法，　　無常無我，　　從顛倒起，　　名師子吼。　　生死涅槃，　　本來寂靜，　　是大菩提，　　名師子吼。　　諸見所縛，　　流轉世間，　　開示性空，　　名師子吼。　　如來導師，　　所現神變，　　悉能開示，　　名師子吼。

「『於一切違順，　　其心不傾動，　　常住于平等，　　名隨順法忍。　　隨順佛所說，　　甚深寂靜法，　　亦不于中證，　　名隨順法忍。　　遠離諸過惡，　　增長於善法，　　于中無所著，　　名隨順法忍。　　說諸法

【現代漢語翻譯】現代漢語譯本光明，普照所有大眾。如同初升的太陽，破除一切黑暗，世尊（Buddha，佛陀）的眉間白毫相（urna，佛陀眉間白毫，象徵智慧之光）的光芒，遍照所有佛剎（Buddha-ksetra，佛陀的國土）。如同圓滿的月亮，光明熾盛，佛陀的功德圓滿，智慧之光普照一切。譬如蓮花，不沾染於水，佛陀處於世間，也沒有任何染著。如同獅子王，在林野中吼叫，人中的獅子（指佛陀），吼出性空（sunyata，空性）的道理。宣說一切法，既非有也非無，使眾生遠離邊見（極端見解），這稱為獅子吼。對於一切現象，無論是生起還是滅去，都說無生無滅，這稱為獅子吼。分別此岸（生死輪迴）或指示彼岸（涅槃），卻不住著于任何法，這稱為獅子吼。分別二相，什麼是染污，什麼是清凈，而諸法的本性是清凈的，這稱為獅子吼。貪、嗔、癡的行為，都是從分別心產生，不起分別心，這稱為獅子吼。宣說生死之法，是無常的、無我的，都是從顛倒見（錯誤的認知）產生，這稱為獅子吼。生死和涅槃，本來就是寂靜的，這就是大菩提（Mahabodhi，無上覺悟），這稱為獅子吼。被各種見解所束縛，在世間流轉，開示性空的道理，這稱為獅子吼。如來（Tathagata，佛陀的稱號）導師，所展現的神通變化，都能開示，這稱為獅子吼。『對於一切順境和逆境，內心都不動搖，常住于平等之中，這稱為隨順法忍（anulomiki-ksanti，順應真理的忍耐）。隨順佛陀所說的，甚深寂靜的法，也不在其中執著，這稱為隨順法忍。遠離一切過失和惡行，增長善法，對於善法也不執著，這稱為隨順法忍。宣說諸法

【English Translation】 English version The light, covers all the multitude. Like the sun rising, breaking all darkness, the light from the urna (a tuft of white hair between the eyebrows of the Buddha, symbolizing wisdom) of the World Honored One (Bhagavan, an epithet of the Buddha), illuminates all Buddha-ksetras (Buddha-fields, the pure lands of Buddhas). Like the full moon, the light is blazing, the virtues of the Buddha are complete, and the light of wisdom shines everywhere. Like a lotus flower, not attached to water, the Buddha is in the world, without any attachment. Like a lion king, roaring in the wilderness, the lion among men (referring to the Buddha), roars the doctrine of sunyata (emptiness). Speaking of all dharmas (teachings, phenomena), neither being nor non-being, causing sentient beings to be free from extreme views, this is called the lion's roar. Regarding all phenomena, whether arising or ceasing, speaking of no arising and no ceasing, this is called the lion's roar. Distinguishing this shore (samsara, the cycle of birth and death) or indicating the other shore (nirvana, liberation), yet not dwelling in any dharma, this is called the lion's roar. Distinguishing the two aspects, what is defiled and what is pure, while the nature of all dharmas is pure, this is called the lion's roar. The actions of greed, hatred, and delusion, all arise from discrimination, not giving rise to discrimination, this is called the lion's roar. Speaking of the dharma of birth and death, as impermanent and without self, all arising from inverted views (wrong perceptions), this is called the lion's roar. Birth and death and nirvana, are originally tranquil, this is the great Bodhi (enlightenment), this is called the lion's roar. Bound by various views, wandering in the world, revealing the doctrine of emptiness, this is called the lion's roar. The Tathagata (an epithet of the Buddha) the guide, the miraculous transformations manifested, all can be revealed, this is called the lion's roar. 『Regarding all favorable and unfavorable circumstances, the mind does not waver, always abiding in equanimity, this is called the acceptance of dharma in accordance with the truth (anulomiki-ksanti). Following what the Buddha has spoken, the profound and tranquil dharma, not being attached to it, this is called the acceptance of dharma in accordance with the truth. Being far from all faults and evils, increasing good dharmas, not being attached to them, this is called the acceptance of dharma in accordance with the truth. Speaking of all dharmas

空聲，　　及一切見聲，　　二俱無所著，　　名隨順法忍。　　無邊佛法聲，　　種種煩惱聲，　　不起聲分別，　　名隨順法忍。　　于施戒多聞，　　精進及定慧，　　如法而修行，　　名隨順法忍。　　不捨菩提心，　　平等觀一切，　　清凈菩提道，　　名隨順法忍。　　如來自意語，　　開示諸佛法，　　於此無疑惑，　　名隨順法忍。　　若我證菩提，　　當大師子吼，　　演說此神變，　　如今佛所說。　　我于不思議，　　無上大福田，　　已植于種子，　　終無有退轉。　　假令大地壞，　　大海悉枯竭，　　我所種善根，　　永無有退失。　　了知眾生心，　　其性如虛空，　　深植菩提種，　　得無邊福德。　　如我今志樂，　　唯佛能證知，　　天人乾闥婆，　　無有能知者。　　我今終不求，　　諸天勝妙報，　　我當得智慧，　　如佛人中尊。　　我于百千歲，　　親近供養佛，　　發趣菩提故，　　修此無邊業。　　我今與千子，　　及後宮眷屬，　　愿常供養佛，　　為成熟菩提。　　我今得善利，　　善見於諸佛，　　善得聞此法，　　愛樂於菩提。　　若愛樂菩提，　　則為愛樂法，　　憐愍眾生故，　　不捨

【現代漢語翻譯】現代漢語譯本對於空的聲音，以及一切所見之聲，都不執著，這稱為隨順法忍（Anukūla-kṣānti，順應真理的忍耐）。對於無邊佛法之聲，以及種種煩惱之聲，不起任何聲音上的分別，這稱為隨順法忍。對於佈施、持戒、多聞、精進、禪定和智慧，如法修行，這稱為隨順法忍。不捨棄菩提心（bodhicitta，覺悟之心），平等看待一切，清凈菩提之道，這稱為隨順法忍。如來（Tathāgata，佛的稱號）以自己的意語，開示諸佛之法，對此沒有疑惑，這稱為隨順法忍。如果我證得菩提（bodhi，覺悟），應當如獅子吼般，演說這種神通變化，就像現在佛所說的那樣。我對於不可思議、無上的大福田（puṇyakṣetra，積聚功德的場所），已經種下種子，終究不會退轉。即使大地毀滅，大海全部枯竭，我所種下的善根，也永遠不會退失。了知眾生的心，其本性如同虛空，深深種下菩提的種子，就能獲得無邊的福德。我現在的志向和喜樂，只有佛才能證知，天人（deva，天神）、乾闥婆（Gandharva，天樂神）等，沒有誰能知道。我今生終不求諸天勝妙的果報，我應當獲得智慧，如同佛在人中至尊。我于百千歲中，親近供養佛，爲了發起趣向菩提之心，修習這無邊的善業。我今天和我的千子，以及後宮眷屬，愿能常常供養佛，爲了成就菩提。我今天得到善利，能夠善見諸佛，能夠善聞此法，愛樂於菩提。如果愛樂菩提，就是愛樂佛法，爲了憐憫眾生，不捨棄。

【English Translation】 English version To the sound of emptiness, and to all sounds that are seen, Being unattached to both, this is called 'Anukūla-kṣānti' (acceptance of the Dharma). To the sound of boundless Buddha-dharma, and to the sounds of various afflictions, Not arising any discrimination in sounds, this is called 'Anukūla-kṣānti'. Regarding giving, morality, learning, diligence, meditation, and wisdom, Practicing according to the Dharma, this is called 'Anukūla-kṣānti'. Not abandoning the bodhicitta (mind of enlightenment), viewing all equally, The pure path of bodhi, this is called 'Anukūla-kṣānti'. The Tathāgata (Buddha), with his own words, reveals the Dharma of all Buddhas, Having no doubt about this, this is called 'Anukūla-kṣānti'. If I attain bodhi (enlightenment), I shall roar like a lion, Expounding these miraculous transformations, just as the Buddha now speaks. For the inconceivable, supreme field of great merit (puṇyakṣetra), I have already planted the seed, and will never regress. Even if the earth were to be destroyed, and the great ocean were to dry up, The roots of goodness I have planted will never be lost. Understanding the minds of sentient beings, their nature like the void, Deeply planting the seed of bodhi, one obtains boundless merit. My present aspiration and joy, only the Buddha can know, No devas (gods), Gandharvas (celestial musicians), or others can know. I will not seek the superior rewards of the heavens in this life, I shall attain wisdom, like the Buddha, the most honored among humans. For hundreds of thousands of years, I have been close to and made offerings to the Buddha, For the sake of aspiring to bodhi, I cultivate these boundless deeds. Today, I, with my thousand sons, and the members of my harem, Wish to always make offerings to the Buddha, for the sake of maturing bodhi. Today, I have obtained great benefit, being able to see the Buddhas, Being able to hear this Dharma, and loving bodhi. If one loves bodhi, then one loves the Dharma, Out of compassion for sentient beings, one does not abandon.

于佛乘。』

「爾時眾中有菩薩名法速疾，語凈莊嚴王言：『大王！汝不隨順如來神變，亦非發趣無上菩提。何以故？大王！菩提者住於法界，不來不去、無知無行、非色非相、不取不捨，如畫虛空無所觸礙，本性清凈。大王！菩提者入一切處，諸法平等故。菩提無分別，離諸相故。菩提寂靜，止息相故。菩提性凈，離計著故。菩提不動，無雜亂故。大王！菩提者名心平等，無所起故。菩提者名眾生平等，本無生故。菩提者名不生生，因緣無性故。菩提者不可顯示，離心意識故。大王！菩提無所行，過諸境界故。菩提無戲論，離尋思相故。菩提為空，性相空故。菩提無相，離一切相故。菩提無愿，無所住故。菩提無作，無業報故。菩提無為，離三相故。大王！菩提者性相如是。若於此法有所愿求，徒自疲勞。何以故？如菩提性菩薩應行，能如是行名為正行。』

「爾時凈莊嚴王白法速疾菩薩言：『愿為我說菩薩正行。』法速疾言：『大王！舍諸所有是菩薩行，眾生平等無分別故。頭陀學戒是菩薩行，戒性平等無所行故。離瞋熱惱是菩薩行，忍性平等無心相故。堅固勇猛是菩薩行，精進平等離心行故。三昧解脫是菩薩行，禪定平等無所緣故。聞慧資糧是菩薩行，慧性平等無所念故。生於梵住是菩薩行，染凈

【現代漢語翻譯】現代漢語譯本在佛乘中。'

『那時，眾菩薩中有一位名叫法速疾的菩薩，對凈莊嚴王說：『大王！您不隨順如來的神變，也不是發心追求無上菩提（bódí，覺悟）。為什麼呢？大王！菩提是安住於法界（fǎjiè，宇宙的真理），不來不去，無知無行，非色非相，不取不捨，如同在虛空中繪畫，沒有阻礙，本性清凈。大王！菩提進入一切處，因為諸法平等。菩提沒有分別，因為它遠離一切相。菩提寂靜，因為它止息了所有相。菩提的本性清凈，因為它遠離了執著。菩提不動搖，因為它沒有雜亂。大王！菩提名為心平等，因為它沒有生起。菩提名為眾生平等，因為它本無生。菩提名為不生生，因為因緣沒有自性。菩提不可顯示，因為它遠離了心意識。大王！菩提沒有所行，因為它超越了一切境界。菩提沒有戲論，因為它遠離了尋思之相。菩提是空，因為它的自性和相都是空。菩提無相，因為它遠離了一切相。菩提無愿，因為它沒有住處。菩提無作，因為它沒有業報。菩提無為，因為它遠離了三相。大王！菩提的自性就是這樣。如果對這種法有所求，只會徒勞無功。為什麼呢？菩薩應該按照菩提的本性去修行，能夠這樣修行才叫做正行。』

『那時，凈莊嚴王對法速疾菩薩說：『請為我說說菩薩的正行。』法速疾說：『大王！捨棄一切所有是菩薩的修行，因為眾生平等沒有分別。頭陀（tóutuó，苦行）學戒是菩薩的修行，因為戒的本性平等沒有所行。遠離嗔恨熱惱是菩薩的修行，因為忍的本性平等沒有心相。堅固勇猛是菩薩的修行，因為精進平等遠離心行。三昧（sānmèi，禪定）解脫是菩薩的修行，因為禪定平等沒有所緣。聽聞智慧的資糧是菩薩的修行，因為智慧的本性平等沒有所念。生於梵住（fànzhù，清凈的境界）是菩薩的修行，因為染凈

【English Translation】 English version in the Buddha Vehicle.』

『At that time, among the assembly, there was a Bodhisattva named Dharma Swift, who said to King Pure Adornment: 『Great King! You do not follow the Tathagata』s (rúlái, thus-gone one) miraculous transformations, nor do you aspire to Supreme Bodhi (bódí, enlightenment). Why is that? Great King! Bodhi abides in the Dharma Realm (fǎjiè, realm of truth), it neither comes nor goes, it is without knowledge or action, it is neither form nor appearance, it neither grasps nor abandons, like painting in the empty sky, it is without obstruction, its original nature is pure. Great King! Bodhi enters all places, because all dharmas (fǎ, phenomena) are equal. Bodhi has no discrimination, because it is free from all appearances. Bodhi is tranquil, because it has ceased all appearances. Bodhi』s nature is pure, because it is free from attachment. Bodhi is unmoving, because it is without confusion. Great King! Bodhi is called equality of mind, because it has no arising. Bodhi is called equality of sentient beings, because it has no original birth. Bodhi is called non-birth birth, because conditions have no self-nature. Bodhi cannot be shown, because it is free from mind and consciousness. Great King! Bodhi has no practice, because it transcends all realms. Bodhi has no idle talk, because it is free from the appearance of thought. Bodhi is emptiness, because its nature and appearance are empty. Bodhi is without appearance, because it is free from all appearances. Bodhi is without desire, because it has no dwelling place. Bodhi is without action, because it has no karmic retribution. Bodhi is unconditioned, because it is free from the three marks. Great King! The nature of Bodhi is like this. If one seeks something from this Dharma, it is only self-exhaustion. Why is that? A Bodhisattva should practice according to the nature of Bodhi, and to practice in this way is called right practice.』

『At that time, King Pure Adornment said to Bodhisattva Dharma Swift: 『I wish you would explain to me the right practice of a Bodhisattva.』 Dharma Swift said: 『Great King! To give up all possessions is the practice of a Bodhisattva, because sentient beings are equal without discrimination. The ascetic (tóutuó, dhuta) practice of observing precepts is the practice of a Bodhisattva, because the nature of precepts is equal without practice. To be free from anger and affliction is the practice of a Bodhisattva, because the nature of patience is equal without mental appearance. To be firm and courageous is the practice of a Bodhisattva, because diligence is equal and free from mental action. Samadhi (sānmèi, meditative absorption) and liberation are the practice of a Bodhisattva, because meditation is equal without object. The accumulation of wisdom through hearing is the practice of a Bodhisattva, because the nature of wisdom is equal without thought. To be born in the Brahma Viharas (fànzhù, divine abodes) is the practice of a Bodhisattva, because purity and impurity

平等二俱離故。起諸神通是菩薩行，神通平等不生念故。具足辯才是菩薩行，法義平等離心相故。成就勝解是菩薩行，法界平等無所動故。修七覺分是菩薩行，觀照平等不懈怠故。起四攝法是菩薩行，諸法平等同其事故。等心眾生是菩薩行，心性平等無分別故。莊嚴佛土是菩薩行，清凈平等如虛空故。三十二相是菩薩行，觀法無相入平等故。凈身口意是菩薩行，離於三業性平等故。隨喜眾生是菩薩行，一切眾生等無我故。不厭生死是菩薩行，了知如夢性平等故。常修善業是菩薩行，知業平等無業報故。堅固修行是菩薩行，觀一切法如幻化故。安忍眾苦是菩薩行，了知平等苦不生故。親近善友是菩薩行，于友非友心平等故。勤修深心是菩薩行，果報平等無所求故。多聞無厭是菩薩行，說法聽法俱平等故。不慳吝法是菩薩行，平等說法不希求故。攝受正法是菩薩行，平等成熟諸佛法故。常求實智是菩薩行，第一義諦性平等故。謙下其心是菩薩行，等心謙下諸眾生故。普攝一切諸善功德是菩薩行，功德平等無所念故。』

「爾時凈莊嚴王聞說如是諸菩薩行，歡喜踴躍生愛樂心，即脫衣服嚴身之具與法速疾菩薩。時王千子亦各脫身莊嚴之具，用上菩薩，作如是言：『愿令一切眾產生菩薩行，得是辯才。我等今者快得善利

【現代漢語翻譯】現代漢語譯本平等地遠離二元對立，發起各種神通是菩薩的修行，因為神通的平等性不會產生執念。具備充分的辯才也是菩薩的修行，因為法義的平等性遠離了心相的執著。成就殊勝的理解是菩薩的修行，因為法界的平等性不會被動搖。修習七覺支是菩薩的修行，因為觀照的平等性不會懈怠。發起四攝法是菩薩的修行，因為諸法的平等性與它們的本質相同。以平等心對待眾生是菩薩的修行，因為心性的平等性沒有分別。莊嚴佛土是菩薩的修行，因為清凈的平等性如同虛空。具足三十二相是菩薩的修行，因為觀察法的無相而進入平等。凈化身口意是菩薩的修行，因為遠離身口意三業的自性平等。隨喜眾生是菩薩的修行，因為一切眾生平等無我。不厭惡生死是菩薩的修行，因爲了知生死如夢，其自性平等。經常修習善業是菩薩的修行，因為知道業的平等性沒有業報。堅定修行是菩薩的修行，因為觀察一切法如幻化。安忍各種痛苦是菩薩的修行，因爲了知平等的痛苦不會產生。親近善友是菩薩的修行，因為對於朋友和非朋友都心懷平等。勤奮修習深心是菩薩的修行，因為果報的平等性沒有所求。廣聞博學而不厭倦是菩薩的修行，因為說法和聽法都是平等的。不吝惜佛法是菩薩的修行，因為平等說法而不希求回報。攝受正法是菩薩的修行，因為平等地成熟諸佛的法。經常尋求真實的智慧是菩薩的修行，因為第一義諦的自性是平等的。謙虛自己的心是菩薩的修行，因為以平等心謙虛對待一切眾生。普遍攝取一切善的功德是菩薩的修行，因為功德的平等性沒有執念。當時，凈莊嚴王聽到這些關於菩薩修行的說法，歡喜踴躍，生起愛慕之心，立即脫下身上的衣服和裝飾品，獻給法速疾菩薩。當時，國王的千位王子也各自脫下身上的裝飾品，獻給菩薩，並說道：『愿一切眾生都能成就菩薩的修行，獲得這樣的辯才。我們今天真是獲得了極大的利益！』

【English Translation】 English version To equally depart from duality, initiating various supernormal powers is the practice of a Bodhisattva, because the equality of supernormal powers does not give rise to attachment. Possessing full eloquence is also the practice of a Bodhisattva, because the equality of the meaning of Dharma is free from the attachment of mental appearances. Achieving superior understanding is the practice of a Bodhisattva, because the equality of the Dharma realm is not moved. Cultivating the seven factors of enlightenment is the practice of a Bodhisattva, because the equality of contemplation does not slacken. Initiating the four means of attraction is the practice of a Bodhisattva, because the equality of all dharmas is the same as their essence. Treating all beings with an equal mind is the practice of a Bodhisattva, because the equality of mind nature has no discrimination. Adorning the Buddha land is the practice of a Bodhisattva, because pure equality is like empty space. Possessing the thirty-two marks is the practice of a Bodhisattva, because observing the formlessness of Dharma enters into equality. Purifying body, speech, and mind is the practice of a Bodhisattva, because it is free from the self-nature equality of the three karmas. Rejoicing in the merit of all beings is the practice of a Bodhisattva, because all beings are equally without self. Not being averse to birth and death is the practice of a Bodhisattva, because knowing that birth and death are like a dream, their self-nature is equal. Constantly cultivating good deeds is the practice of a Bodhisattva, because knowing the equality of karma has no karmic retribution. Firmly practicing is the practice of a Bodhisattva, because observing all dharmas as illusions. Enduring all kinds of suffering is the practice of a Bodhisattva, because knowing that equal suffering does not arise. Befriending good companions is the practice of a Bodhisattva, because one has an equal mind towards friends and non-friends. Diligently cultivating the profound mind is the practice of a Bodhisattva, because the equality of karmic results has no seeking. Learning extensively without weariness is the practice of a Bodhisattva, because both teaching and listening to the Dharma are equal. Not being stingy with the Dharma is the practice of a Bodhisattva, because teaching the Dharma equally without seeking reward. Embracing the true Dharma is the practice of a Bodhisattva, because it equally matures the Dharma of all Buddhas. Constantly seeking true wisdom is the practice of a Bodhisattva, because the self-nature of the ultimate truth is equal. Humbling one's mind is the practice of a Bodhisattva, because one treats all beings with an equal and humble mind. Universally embracing all good merits is the practice of a Bodhisattva, because the equality of merit has no attachment. At that time, King Pure Adornment, upon hearing these teachings about the practices of a Bodhisattva, was filled with joy and admiration. He immediately took off his clothes and ornaments and offered them to the Bodhisattva Dharma Swift. At that time, the king's thousand princes also took off their ornaments and offered them to the Bodhisattva, saying, 'May all beings achieve the practices of a Bodhisattva and attain such eloquence. We have truly gained great benefit today!'

，得見如是真善知識恭敬供養。』爾時速疾菩薩告凈莊嚴王：『汝所供養甚為下劣，當知復有殊勝供養。』時法速疾菩薩以偈頌曰：

「『大千界眾生，　　皆發趣菩提，　　假令盡一劫，　　男女以奉施；　　若人發道意，　　以信而出家，　　隨佛而修學，　　其福勝於彼。　　過去未來世，　　一切諸如來，　　無有不捨家，　　得成無上道。　　三世一切佛，　　稱讚出家法，　　若樂供養佛，　　當依佛出家。　　設滿恒沙界，　　珍寶供養佛，　　不如一日中，　　出家修寂靜。　　彼則近菩提，　　摧破魔軍眾，　　出家不放逸，　　白法恒增長。　　不壞眾善根，　　遠離諸煩惱，　　舍於家業累，　　順道聖所贊。　　舍家離惱縛，　　除惱離魔縛，　　心解行無染，　　不久證菩提。』

「爾時凈莊嚴王聞此偈已，于自在王位、一切愛慾皆悉舍離，即白佛言：『世尊！我願于佛善法律中出家受戒。』時等須彌如來告言：『大王！出家無患我常勸贊，樂著居家非我所許。汝于王位猶有愛者，我當教汝如法而住。』爾時凈莊嚴王告千子言：『汝等誰能紹繼王業？』諸子咸言：『我等亦樂出家，愿垂聽許。』父王告言：『汝等若悉出家，此四天下國土人民誰當

【現代漢語翻譯】現代漢語譯本：『能夠見到這樣真正的善知識，恭敬地供養他們。』這時，速疾菩薩對凈莊嚴王說：『你所做的供養非常低劣，應當知道還有更殊勝的供養。』當時，法速疾菩薩用偈頌說道：『即使大千世界的所有眾生，都發起追求菩提（覺悟）的心，假設用一劫的時間，用男女來奉獻佈施；如果有人發起求道的心，以信心而出家，跟隨佛陀修行學習，他的福德勝過前者。過去、未來世，一切諸如來（佛陀），沒有不捨棄家庭，而成就無上道的。三世一切佛，都稱讚出家修行的方法，如果喜歡供養佛，應當依照佛陀的教導出家。即使用充滿恒河沙數世界的珍寶來供養佛，也不如用一天的時間，出家修行寂靜。那樣就接近菩提，摧毀魔軍的勢力，出家不放逸，善法就會恒常增長。不會破壞各種善根，遠離各種煩惱，捨棄家庭的牽累，順應正道，為聖者所讚歎。捨棄家庭，脫離煩惱的束縛，去除煩惱，脫離魔的束縛，心解脫，行為沒有污染，不久就能證得菩提。』當時，凈莊嚴王聽了這偈頌后，對於自在的王位、一切的愛慾都全部捨棄，立即對佛說：『世尊！我願意在佛陀的善法律中出家受戒。』這時，等須彌如來（佛陀名號）告訴他說：『大王！出家沒有過患，我常常勸勉讚歎，貪戀居家不是我所允許的。你如果對王位還有貪愛，我應當教你如何如法安住。』當時，凈莊嚴王告訴他的千子說：『你們誰能繼承王位？』眾子都說：『我們也喜歡出家，希望您能允許。』父王說：『你們如果都出家，這四天下（指整個世界）的國土人民誰來治理呢？』

【English Translation】 English version: 'To be able to see such true good teachers and respectfully make offerings to them.' At that time, the Bodhisattva Swift Progress said to King Pure Adornment: 'The offerings you have made are very inferior; you should know that there are even more superior offerings.' Then, the Bodhisattva Dharma Swift Progress spoke in verse: 'Even if all beings in the great chiliocosm were to aspire to Bodhi (enlightenment), and for an entire kalpa (eon) were to offer men and women in charity; if a person were to generate the intention for the path, and with faith were to leave home, following the Buddha to practice and learn, their merit would surpass the former. In the past and future, all the Tathagatas (Buddhas), none have attained the unsurpassed path without leaving their homes. All the Buddhas of the three times praise the practice of leaving home; if one delights in making offerings to the Buddha, one should leave home according to the Buddha's teachings. Even if one were to offer treasures filling as many worlds as there are sands in the Ganges River to the Buddha, it would not compare to spending one day leaving home to cultivate stillness. That is closer to Bodhi, destroying the forces of Mara (demon), leaving home without negligence, the white dharmas (wholesome qualities) will constantly increase. One will not destroy the roots of all good, will be far from all afflictions, will abandon the burdens of household affairs, will follow the right path, praised by the sages. Abandoning home, one is freed from the bonds of affliction, removing affliction, one is freed from the bonds of Mara, the mind is liberated, actions are without defilement, and soon one will attain Bodhi.' At that time, King Pure Adornment, upon hearing these verses, completely abandoned his position as a sovereign king and all desires, and immediately said to the Buddha: 'World Honored One! I wish to leave home and receive the precepts within the Buddha's good Dharma and discipline.' Then, the Tathagata Equal to Mount Sumeru (name of a Buddha) said to him: 'Great King! There is no fault in leaving home; I always encourage and praise it. Being attached to household life is not what I permit. If you still have attachment to the throne, I shall teach you how to abide in accordance with the Dharma.' At that time, King Pure Adornment said to his thousand sons: 'Which of you can succeed to the throne?' All the sons said: 'We also wish to leave home; we hope you will grant us permission.' The father king said: 'If all of you leave home, who will govern the lands and people of this four continents (referring to the entire world)?'

養育？若汝等大悲堅固，應為作王，普令眾生安住善法。』時千子中有一王子名念大悲，即以偈頌答父王言：

「『父王于佛法，　　所得諸功德，　　我悲受王位，　　亦當如是學。　　我常修梵行，　　盡形持八戒，　　我當不飲酒，　　不塗飾香花，　　身去莊嚴具，　　不臥金床座，　　足不躡金屣，　　首不飾寶冠，　　不著天妙衣，　　不觀諸妓樂，　　不玩奇鳥獸，　　不從宮女人。　　周巡四天下，　　宣行十善道，　　呵責家過患，　　讚歎出家法。　　舍自在憍慢，　　親近佛法僧，　　不退菩提心，　　常厭於三界。　　以施愛利益，　　同事攝眾生，　　普令于大乘，　　悉當得成熟。　　晝夜六時分，　　當往于佛所，　　為聽聞法故，　　供養彼如來。』

「爾時等須彌如來贊念大悲王子言：『善哉善哉。善男子！汝見平等法故，住于大悲出家正信，于在家菩薩最為殊勝，與出家功德等無有異。』爾時凈莊嚴王即立念大悲紹于王位，與九百九十九王子從佛出家。既出家已，等須彌如來為說如是神變之法，於後不久獲五神通，得念總持多聞智慧。時念大悲於十五日受灌頂位，亦以是法為四天下一切眾生宣示教化。九十二俱胝眾生髮阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本『如果你們的大悲心堅定，就應該去做國王，讓所有眾生都能安住在善法之中。』當時，一千個王子中，有一個名叫念大悲的王子，他用偈頌回答父王說：『父王您在佛法中所獲得的各種功德，我若以悲心繼承王位，也應當像您一樣學習。我將常修梵行（清凈的行為），終身持守八戒，我不飲酒，不塗抹香花，身上去除裝飾品，不睡金床，腳不穿金鞋，頭上不戴寶冠，不穿華麗的天衣，不觀看歌舞表演，不玩賞珍奇的鳥獸，不親近宮女。我將周遊四天下（指佛教宇宙觀中的四大洲），宣揚十善道，呵斥在家的過患，讚歎出家修行的好處。我將捨棄自在的驕慢，親近佛、法、僧三寶，不退失菩提心（覺悟之心），常常厭離三界（欲界、色界、無色界）。我將以佈施、愛語、利行、同事來攝受眾生，使他們都能在大乘佛法中得到成熟。我將晝夜六時（佛教將一天分為六個時段）前往佛陀所在之處，爲了聽聞佛法，供養如來。』當時，等須彌如來（佛名）讚歎念大悲王子說：『善哉！善哉！善男子！你因為見到平等之法，安住于大悲心而出家修行，這種正信在所有在家菩薩中最為殊勝，與出家功德沒有差別。』當時，凈莊嚴王（國王名）就立念大悲繼承王位，並與九百九十九個王子一起跟隨佛陀出家。出家后，等須彌如來為他們宣說了這種神變之法，不久他們就獲得了五神通（天眼通、天耳通、他心通、宿命通、神足通），得到了總持（記憶力）和多聞智慧。當時，念大悲在十五日接受灌頂儀式，也用這種佛法為四天下的一切眾生宣講教化。九十二俱胝（佛教計數單位）眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。

【English Translation】 English version 'If your great compassion is firm, you should become kings, enabling all beings to dwell in good Dharma.' At that time, among the thousand princes, there was one prince named Nian Da Bei (Great Compassion in Thought), who replied to his father with a verse: 'Father, the merits you have attained in the Buddha Dharma, if I inherit the throne with compassion, I shall also learn in the same way. I will always practice Brahmacharya (pure conduct), uphold the eight precepts for life, I will not drink alcohol, nor apply fragrant flowers, I will remove ornaments from my body, not sleep on a golden bed, not wear golden shoes, not adorn my head with a jeweled crown, not wear celestial clothes, not watch musical performances, not play with exotic birds and beasts, and not be close to palace women. I will travel throughout the four continents (referring to the four continents in Buddhist cosmology), proclaim the ten virtuous paths, rebuke the faults of household life, and praise the merits of monastic life. I will abandon self-indulgent pride, draw near to the Buddha, Dharma, and Sangha (the Three Jewels), not retreat from the Bodhi mind (the mind of enlightenment), and always be weary of the three realms (the desire realm, the form realm, and the formless realm). I will gather beings through giving, loving speech, beneficial actions, and cooperation, enabling them all to mature in the Mahayana (Great Vehicle) teachings. I will go to the Buddha's place during the six periods of the day and night (Buddhism divides the day into six periods), to listen to the Dharma and make offerings to the Tathagata (Buddha).' At that time, Tathagata Deng Xumi (a Buddha's name) praised Prince Nian Da Bei, saying: 'Excellent! Excellent! Good man! Because you have seen the Dharma of equality, and dwell in great compassion to leave home and practice, this right faith is most excellent among all lay Bodhisattvas, and is no different from the merits of leaving home.' At that time, King Jing Zhuang Yan (King's name) immediately established Nian Da Bei to succeed to the throne, and together with nine hundred and ninety-nine princes, they left home to follow the Buddha. After leaving home, Tathagata Deng Xumi explained to them the Dharma of such miraculous transformations, and soon they attained the five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and divine feet), and gained total retention (memory) and extensive wisdom. At that time, Nian Da Bei received the consecration ceremony on the fifteenth day, and also used this Dharma to preach and teach all beings in the four continents. Ninety-two kotis (a unit of Buddhist counting) of beings aroused the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment).

菩提心，悉于等須彌如來法中出家修道，住于大乘得不退轉。舍利弗！汝觀是法無量功德，成熟一切善根眾生。舍利弗！彼凈莊嚴王者豈異人乎？今商主天子是也。法速疾菩薩者，今文殊師利是也。彼千子者，此賢劫中千佛是也。念大悲王子者，我身是也。舍利弗！是諸菩薩深心正行不放逸故，得阿耨多羅三藐三菩提。」說此往昔修行法時，三萬二千天人發阿耨多羅三藐三菩提心。

爾時舍利弗語文殊師利言：「仁與商主天子久修梵行，多供養佛種諸善根。」

文殊師利言：「大德！夫梵行者名八聖道，是有為法，我即無為，是故我不久修梵行。夫梵行者名有所行，我無所行，是故我不久修梵行。又梵行者名為二相，我無二相，是故我不久修梵行。又梵行者名滅煩惱，我無煩惱亦無所滅，是故我不久修梵行。馳騁五欲說于梵行，我於五欲本無所行，是故我不久修梵行。超過魔道名為梵行，我常安住諸魔道中，是故我不久修梵行。成就善法名為梵行，我于善惡都無所得，是故我不久修梵行。聲聞緣覺所住正位名為梵行，我無所證，是故我不久修梵行。修涅槃道名為梵行，我于涅槃無所愿求，是故我不久修梵行。複次舍利子！汝所說我多供養佛。汝謂如來可供養耶？所以者何？如來非色亦不可見，云何而得供

【現代漢語翻譯】現代漢語譯本菩提心（覺悟之心），都從等同須彌山（佛教宇宙觀中的中心山）的如來（佛的稱號）的教法中出家修行，安住于大乘（佛教教義）而不退轉。舍利弗（佛陀的十大弟子之一）！你觀察這法門有無量的功德，能成熟一切善根的眾生。舍利弗！那位凈莊嚴國王難道是別人嗎？就是現在的商主天子（菩薩名號）。法速疾菩薩（菩薩名號），就是現在的文殊師利（菩薩名號）。那千位王子，就是此賢劫（佛教時間概念）中的千佛。念大悲王子（菩薩名號），就是我自身。舍利弗！這些菩薩因為深心正行不放逸的緣故，才證得阿耨多羅三藐三菩提（無上正等正覺）。』當佛陀講述這些往昔修行法時，三萬二千天人發起了阿耨多羅三藐三菩提心。當時，舍利弗問文殊師利說：『您與商主天子長久以來修持梵行（清凈的行為），多次供養佛，種下各種善根。』文殊師利說：『大德（對佛弟子的尊稱）！所謂的梵行是指八聖道（佛教的修行方法），是有為法（因緣和合而生的法），而我則是無為（不依賴因緣的法），因此我不是長久修持梵行。所謂的梵行是指有所行，而我無所行，因此我不是長久修持梵行。又，所謂的梵行是指有二相（對立的兩種狀態），而我無二相，因此我不是長久修持梵行。又，所謂的梵行是指滅除煩惱，而我沒有煩惱也沒有什麼需要滅除的，因此我不是長久修持梵行。執著於五欲（色、聲、香、味、觸）卻說是在修持梵行，而我對於五欲本來就沒有執著，因此我不是長久修持梵行。超越魔道（障礙修行的力量）才稱為梵行，而我常常安住在各種魔道之中，因此我不是長久修持梵行。成就善法才稱為梵行，而我對於善惡都沒有任何執著，因此我不是長久修持梵行。聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）所安住的正位才稱為梵行，而我沒有任何證悟，因此我不是長久修持梵行。修持涅槃（寂滅的境界）之道才稱為梵行，而我對於涅槃沒有任何愿求，因此我不是長久修持梵行。再者，舍利子！你所說我多次供養佛，你認為如來是可以被供養的嗎？為什麼呢？如來不是色（物質），也是不可見的，怎麼能夠供養呢？』

【English Translation】 English version The Bodhi mind (the mind of enlightenment), all left home to cultivate the path from the Dharma of the Tathagata (title of a Buddha) who is like Mount Sumeru (the central mountain in Buddhist cosmology), abiding in the Mahayana (Buddhist teachings) without regression. Shariputra (one of the Buddha's ten great disciples)! You observe that this Dharma has immeasurable merits, maturing all beings with good roots. Shariputra! Is that King of Pure Adornment someone different? He is now the Prince Merchant. The Bodhisattva of Swift Dharma, is now Manjushri (name of a Bodhisattva). Those thousand princes are the thousand Buddhas of this Bhadrakalpa (Buddhist concept of time). The Prince of Great Compassion, is myself. Shariputra! These Bodhisattvas, because of their profound minds, right conduct, and non-negligence, attained Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 When the Buddha spoke of these past practices, thirty-two thousand devas (gods) generated the mind of Anuttara-samyak-sambodhi. At that time, Shariputra asked Manjushri, saying: 『You and Prince Merchant have long cultivated pure conduct (Brahma-carya), made many offerings to the Buddhas, and planted various good roots.』 Manjushri said: 『Great Virtue (a respectful term for a Buddhist disciple)! What is called Brahma-carya refers to the Eightfold Noble Path (Buddhist path of practice), which is conditioned (arising from causes and conditions), while I am unconditioned (not dependent on causes and conditions), therefore I have not long cultivated Brahma-carya. What is called Brahma-carya refers to having something to practice, while I have nothing to practice, therefore I have not long cultivated Brahma-carya. Furthermore, what is called Brahma-carya refers to having two aspects (two opposing states), while I have no two aspects, therefore I have not long cultivated Brahma-carya. Furthermore, what is called Brahma-carya refers to extinguishing afflictions, while I have no afflictions and nothing to extinguish, therefore I have not long cultivated Brahma-carya. Clinging to the five desires (form, sound, smell, taste, touch) while claiming to practice Brahma-carya, while I have no attachment to the five desires, therefore I have not long cultivated Brahma-carya. Transcending the path of Mara (forces that hinder practice) is called Brahma-carya, while I always abide in the various paths of Mara, therefore I have not long cultivated Brahma-carya. Accomplishing good dharmas is called Brahma-carya, while I have no attachment to good or evil, therefore I have not long cultivated Brahma-carya. The right position where Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken through observing causes and conditions) abide is called Brahma-carya, while I have no attainment, therefore I have not long cultivated Brahma-carya. Cultivating the path of Nirvana (the state of cessation) is called Brahma-carya, while I have no desire for Nirvana, therefore I have not long cultivated Brahma-carya. Furthermore, Shariputra! You say that I have made many offerings to the Buddhas, do you think the Tathagata can be offered to? Why is that? The Tathagata is not form (material), nor is he visible, how can he be offered to?』

養如來？如來非受息一切受，如來非想離一切結，如來非行畢竟無作，如來非識出過心意，云何可得供養如來？複次，如來行於性空非眼色界，住無相際非耳聲界，離於二相非鼻香界，無可知相非舌味界，無障礙相非身觸界，入于平等非意法界，云何可得供養如來？又如來者名為法界，名曰如如，入于實際、住于大空、不動本性、斷諸戲論、無所攀緣，不住于識、不依三界，亦不住於今世後世，常寂極寂，離身口意、無形無相、無毀無譽、無漏無失，猶如虛空遍一切處，云何可得供養如來？複次舍利弗！如汝所說種諸善根，此善根者非身見根、非貪瞋根、非顛倒根、非五蘊六入七識住根、非八邪九惱十不善根。彼善根者，非戒學根、非心學根、非慧學根、非正趣道根、非明解脫根、非四諦六通根、非九次第定、十無學根、非五根、五力、七菩提分、八聖道根。又善根者，非結使根、非障礙根、非惡作根、非生滅見根、非斷常見根、非我見、人見、眾生見、壽者見根、非蘊魔、煩惱魔、死魔、天魔根。彼善根者，非妄念根、非無明根、非行、識、名色、六入、觸、受、愛、取、有、生、老死憂惱根。彼善根者，非欲界、色界、無色界根、非佈施、持戒、忍辱、精進、禪定、智慧根、非慈悲喜捨根、非聲聞緣覺所證之根。

菩薩善根者，所謂心無所住一切智根、無自作他作根、忍辱調伏根、莊嚴身口意根、大慈大悲根、成熟一切眾生根、攝受一切法根、成就一切佛法根、不斷三寶種根、舍一切所有不求果報根、積集眾善不求釋梵根、發大精進不樂小乘根、修習禪定不味著根、以無所舍行智慧根、遍入諸行修方便根、具足十力四無畏根、得陀羅尼無礙辯根、獲神通力凈佛土根、趣菩提樹轉法輪根。」

時文殊師利說此三種決定義已，一切大眾咸稱善哉，以種種花散於世尊及文殊師利上，作如是言：「若佛剎中無文殊師利，佛不出世。非文殊師利，不能成熟一切眾生廣大善根。若有得聞文殊師利所說法門，不驚不怪，遠離一切魔業障礙，於此大乘得清凈光明。」

大寶積經卷第八十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十七

大唐三藏菩提流志奉　詔譯大神變會第二十二之二

爾時世尊于大眾中贊商主天子：「善哉善哉，如汝所言。天子！汝聞文殊師利所說神變，而能了知于余神變，更無驚怖。何以故？一切世間大驚怖者，所謂于常想中說無常想，於樂想中說于苦想，於我想中說無我想，于凈想中說不凈想，于有想中說于無想，于諸見中而說空想，寂靜想中說于無想，

【現代漢語翻譯】現代漢語譯本：菩薩的善根，指的是心不執著于任何事物而產生的通達一切智慧的根基；不認為善行是自己或他人所為的根基；能夠忍受屈辱並調伏自心的根基；莊嚴自身言行的根基；擁有廣大的慈悲心的根基；能夠引導一切眾產生熟的根基；能夠攝取一切佛法的根基；能夠成就一切佛法的根基；使佛法僧三寶的種子不斷傳承的根基；捨棄一切所有而不求回報的根基；積累各種善行而不求昇天或成為梵天的根基；發起大精進而不樂於小乘佛法的根基；修習禪定而不執著于禪定境界的根基；以無所執著的心行持智慧的根基；普遍進入各種修行並修習方便法的根基；具足十種力量和四種無畏的根基；獲得總持（陀羅尼）和無礙辯才的根基；獲得神通力量並凈化佛土的根基；趨向菩提樹下並轉動法輪的根基。當時，文殊師利菩薩說完這三種決定義后，所有在場的大眾都稱讚說『太好了』，並向世尊和文殊師利菩薩散花，說道：『如果佛土中沒有文殊師利菩薩，佛陀就不會出世。沒有文殊師利菩薩，就不能使一切眾生廣大的善根成熟。如果有人聽聞文殊師利菩薩所說的法門，不感到驚訝或奇怪，就能遠離一切魔業的障礙，並在此大乘佛法中獲得清凈的光明。』《大寶積經》卷第八十六《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第八十七大唐三藏菩提流志奉詔譯《大神變會》第二十二之二這時，世尊在大眾中讚歎商主天子說：『太好了，太好了，正如你所說。天子！你聽聞文殊師利菩薩所說的神通變化，而能夠了解其他的神通變化，不再感到驚恐。這是為什麼呢？一切世間最令人驚恐的事情，就是在常想中說無常想，在樂想中說苦想，在我想中說無我想，在凈想中說不凈想，在有想中說無想，在各種見解中說空想，在寂靜想中說無想，』

【English Translation】 English version: The roots of goodness of a Bodhisattva are: the root of all-knowing wisdom arising from a mind that does not dwell on anything; the root of not considering good deeds as self-made or other-made; the root of enduring humiliation and subduing one's own mind; the root of adorning one's own body, speech, and mind; the root of having great compassion; the root of guiding all sentient beings to maturity; the root of embracing all Buddhist teachings; the root of accomplishing all Buddhist teachings; the root of ensuring the continuous transmission of the seeds of the Three Jewels (Buddha, Dharma, Sangha); the root of giving up everything without seeking reward; the root of accumulating various good deeds without seeking to ascend to heaven or become Brahma; the root of generating great diligence and not being content with the Hinayana (Small Vehicle) teachings; the root of practicing meditation without being attached to the states of meditation; the root of practicing wisdom with a mind that is not attached to anything; the root of universally entering all practices and cultivating skillful means; the root of possessing the ten powers and four fearlessnesses; the root of obtaining Dharani (total retention) and unobstructed eloquence; the root of obtaining supernatural powers and purifying the Buddha-lands; the root of approaching the Bodhi tree and turning the Dharma wheel. At that time, after Manjushri Bodhisattva finished speaking these three definitive meanings, all the assembly present praised him, saying 'Excellent!' and scattered flowers upon the World Honored One and Manjushri Bodhisattva, saying: 'If there were no Manjushri Bodhisattva in the Buddha-lands, the Buddha would not appear in the world. Without Manjushri Bodhisattva, it would not be possible to mature the vast roots of goodness of all sentient beings. If anyone hears the Dharma teachings spoken by Manjushri Bodhisattva, they will not be surprised or bewildered, they will be able to stay away from all the obstacles of demonic activities, and they will obtain pure light in this Mahayana (Great Vehicle) Dharma.' The Great Treasure Accumulation Sutra, Volume 86 Taisho Tripitaka, Volume 11, No. 0310, The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Volume 87 Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, The Second of the Twenty-second Assembly on Great Divine Transformations At this time, the World Honored One praised the Merchant Prince in the assembly, saying: 'Excellent, excellent, just as you have said. Prince! You have heard the divine transformations spoken by Manjushri Bodhisattva, and you are able to understand other divine transformations without being frightened. Why is this? The most frightening things in all the world are when one speaks of impermanence in the midst of the thought of permanence, speaks of suffering in the midst of the thought of happiness, speaks of no-self in the midst of the thought of self, speaks of impurity in the midst of the thought of purity, speaks of non-existence in the midst of the thought of existence, speaks of emptiness in the midst of various views, and speaks of non-thought in the midst of the thought of tranquility.'

於三界中說無愿想，於我我所說無著想。若於是中不驚不怖，是則名為住正調伏。何以故？若生驚怖則於是法不能受持，所謂執著於我及以我所。若無執著則無所住，無所住則無所動，無所動則無來去，無來去則無所受，無所受則無所取，無所取則無顛倒，無顛倒則無邪見，無邪見則無正信，無正信則無正見，無正見則無正定，無正定則無亂心，無亂心則無住處，無住處則無建立，無建立則無識相，無識相則無思惟，無思惟則無所得，無所得則無攀緣，無攀緣則無分別，無分別則不見自他，不見自他故則無相續，無相續故則無熱惱，無熱惱故則無煩惱因，無煩惱因故得見光明，見光明故則得智慧，得智慧故得廣大心，得廣大心故魔不得便，摧伏魔故則無障礙，無障礙故則為現前得一切佛法。如是天子！於一切法無生無作開示演說，是則名為說大神變。」

爾時舍利弗白文殊師利言：「如我所問，仁者皆以秘密說耶？」

文殊師利言：「舍利弗！一切諸法，文字合集假名安立，文字無盡隨樂而說，諸法無性如應得解。舍利弗！一切法自性離，無積集、無所見，但隨樂欲如應演說。而此法者，無所從來亦無所去，不在方不離方，無集無散。若以文字說一切佛法、一切眾生法，不從身出、不從心出，從因緣生。

{ "translations": [ "現代漢語譯本：在三界（欲界、色界、無色界）中宣說沒有願望和執著，對於『我』和『我所』（屬於我的事物）宣說沒有執著。如果對於這些不感到驚慌和恐懼，這就叫做安住于正確的調伏狀態。為什麼呢？如果產生驚慌和恐懼，就不能接受和保持這種法，也就是執著于『我』以及『我所』。如果沒有執著，就沒有所住之處；沒有所住之處，就不會動搖；不被動搖，就沒有來去；沒有來去，就沒有感受；沒有感受，就沒有執取；沒有執取，就沒有顛倒；沒有顛倒，就沒有邪見；沒有邪見，就沒有正信；沒有正信，就沒有正見；沒有正見，就沒有正定；沒有正定，就沒有亂心；沒有亂心，就沒有住處；沒有住處，就沒有建立；沒有建立，就沒有識相；沒有識相，就沒有思惟；沒有思惟，就沒有所得；沒有所得，就沒有攀緣；沒有攀緣，就沒有分別；沒有分別，就看不到自己和他人；看不到自己和他人，就沒有相續；沒有相續，就沒有熱惱；沒有熱惱，就沒有煩惱的根源；沒有煩惱的根源，就能見到光明；見到光明，就能得到智慧；得到智慧，就能得到廣大的心；得到廣大的心，魔就無法得逞；摧伏魔，就沒有障礙；沒有障礙，就能當下獲得一切佛法。像這樣，天子！對於一切法，宣說無生無作，這就是所謂的大神變。」， "那時，舍利弗（佛陀十大弟子之一，以智慧著稱）問文殊師利（大乘佛教中象徵智慧的菩薩）說：『像我所問的，您都用秘密的方式來說嗎？』", "文殊師利說：『舍利弗！一切諸法，都是文字組合而成的假名安立，文字是無盡的，可以隨順眾生的喜好而說，諸法沒有自性，應該如實理解。舍利弗！一切法的自性是遠離的，沒有積聚，沒有所見，只是隨順眾生的意願而如實演說。而這個法，沒有從哪裡來，也沒有到哪裡去，不在方位，也不離開方位，沒有聚集，也沒有消散。如果用文字來說一切佛法、一切眾生法，不是從身體出來，也不是從心裡出來，而是從因緣而生。』" ], "english_translations": [ "English version: In the three realms (desire realm, form realm, formless realm), it is said there is no desire or attachment, and regarding 『I』 and 『mine』 (things that belong to me), it is said there is no clinging. If one does not feel alarm or fear in these matters, this is called abiding in correct pacification. Why? If alarm and fear arise, one cannot accept and maintain this Dharma, which is clinging to 『I』 and 『mine.』 If there is no clinging, there is no place to abide; if there is no place to abide, there is no wavering; if there is no wavering, there is no coming and going; if there is no coming and going, there is no feeling; if there is no feeling, there is no grasping; if there is no grasping, there is no inversion; if there is no inversion, there is no wrong view; if there is no wrong view, there is no right faith; if there is no right faith, there is no right view; if there is no right view, there is no right concentration; if there is no right concentration, there is no disturbed mind; if there is no disturbed mind, there is no place to abide; if there is no place to abide, there is no establishment; if there is no establishment, there is no perception; if there is no perception, there is no thought; if there is no thought, there is no attainment; if there is no attainment, there is no clinging; if there is no clinging, there is no discrimination; if there is no discrimination, one does not see self and others; if one does not see self and others, there is no continuity; if there is no continuity, there is no heat; if there is no heat, there is no cause of affliction; if there is no cause of affliction, one can see the light; if one sees the light, one can obtain wisdom; if one obtains wisdom, one can obtain a vast mind; if one obtains a vast mind, Mara (demon) cannot take advantage; if one subdues Mara, there is no obstacle; if there is no obstacle, one can immediately obtain all the Buddha's teachings. Thus, heavenly being! Regarding all dharmas, the teaching of no birth and no action is expounded, and this is called great miraculous transformation.", "At that time, Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) asked Manjushri (a Bodhisattva symbolizing wisdom in Mahayana Buddhism): 『As I have asked, are you speaking in a secret way?』", "Manjushri said: 『Shariputra! All dharmas are merely provisional names established by the combination of words. Words are endless and can be spoken according to the preferences of sentient beings. Dharmas have no inherent nature and should be understood as they are. Shariputra! The nature of all dharmas is detachment, without accumulation, without anything to be seen, but are expounded as they are according to the wishes of sentient beings. And this Dharma, it does not come from anywhere, nor does it go anywhere, it is not in a direction, nor does it leave a direction, it has no gathering, nor does it scatter. If one uses words to speak of all the Buddha's teachings and all the teachings of sentient beings, it does not come from the body, nor does it come from the mind, but arises from conditions.』" ] }

如彼文字無有積集，心心所法亦無積集。如心心所無有積集，一切煩惱障礙亦無積集。如煩惱障礙無有積集，智慧亦無所積集。是故煩惱智慧二俱舍離，煩惱智慧無所住故。是則名為說大神變。」

爾時商主天子白文殊師利言：「何等是菩薩智？」

文殊師利言：「苦智，不厭諸蘊故。集智，積集善根故。滅智，示有生故。道智，離惡道故。因智，所作不壞故。緣智，斷生死故。佛智，令入證故。緣生智，無所著故。蘊智，除蘊魔故。界智，法界平等故。處智，善觀空聚故。施智，無非時故。戒智，攝諸破戒故。忍智，守護眾生故。精進智，作善業故。禪定智，不離定心故。智慧智，了知諸法故。方便智，成熟眾生故。慈智，拔諸有故。悲智，無疲倦故。喜智，愛樂法故。舍智，成就佛法故。觀察智，住念處故。正勤智，順平等故。神足智，無作用故。信根力智，離一切著故。精進根力智，摧破一切煩惱故。念根力智，不失念故。定根力智，一切法平等故。慧根力智，知諸根性故。菩提分智，自然覺故。道智，拔諸惡趣故。盡智，善根無盡故。無生智，得無生忍故。唸佛智，成就佛身故。念法智，轉法輪故。念僧智，入平等眾故。念舍智，不捨一切眾生故。念戒智，圓滿一切愿故。念天智，離一切惡故。

【現代漢語翻譯】現代漢語譯本：就像文字沒有積累一樣，心和心所法也沒有積累。就像心和心所沒有積累一樣，一切煩惱障礙也沒有積累。就像煩惱障礙沒有積累一樣，智慧也沒有積累。因此，煩惱和智慧都應當捨棄，因為煩惱和智慧都沒有停留之處。這就叫做說大神變。

那時，商主天子問文殊師利：『什麼是菩薩的智慧？』

文殊師利說：『苦智，是因為不厭惡諸蘊（五蘊，即色、受、想、行、識）。集智，是因為積累善根。滅智，是因為顯示有生。道智，是因為遠離惡道。因智，是因為所作不壞。緣智，是因為斷除生死。佛智，是因為使人進入證悟。緣生智，是因為沒有執著。蘊智，是因為去除蘊魔。界智，是因為法界平等。處智，是因為善於觀察空聚。施智，是因為沒有不合時宜。戒智，是因為攝受所有破戒的人。忍智，是因為守護眾生。精進智，是因為作善業。禪定智，是因為不離定心。智慧智，是因爲了知諸法。方便智，是因為成熟眾生。慈智，是因為拔除諸有（三有，即欲有、色有、無色有）。悲智，是因為沒有疲倦。喜智，是因為愛樂佛法。舍智，是因為成就佛法。觀察智，是因為安住于念處。正勤智，是因為順應平等。神足智，是因為沒有作用。信根力智，是因為遠離一切執著。精進根力智，是因為摧破一切煩惱。念根力智，是因為不失念。定根力智，是因為一切法平等。慧根力智，是因為知道諸根的自性。菩提分智，是因為自然覺悟。道智，是因為拔除諸惡趣。盡智，是因為善根沒有窮盡。無生智，是因為得到無生忍。唸佛智，是因為成就佛身。念法智，是因為轉法輪。念僧智，是因為進入平等眾。念舍智，是因為不捨一切眾生。念戒智，是因為圓滿一切愿。念天智，是因為遠離一切惡。』

【English Translation】 English version: Just as written words have no accumulation, so too do mind and mental factors have no accumulation. Just as mind and mental factors have no accumulation, so too do all afflictions and obstacles have no accumulation. Just as afflictions and obstacles have no accumulation, so too does wisdom have no accumulation. Therefore, both afflictions and wisdom should be abandoned, because neither afflictions nor wisdom have any place to abide. This is called the exposition of great spiritual transformation.

At that time, the merchant prince asked Manjushri, 『What is the wisdom of a Bodhisattva?』

Manjushri said, 『The wisdom of suffering is because one does not abhor the aggregates (skandhas, i.e., form, feeling, perception, mental formations, and consciousness). The wisdom of origination is because one accumulates roots of virtue. The wisdom of cessation is because one demonstrates that there is birth. The wisdom of the path is because one departs from evil paths. The wisdom of cause is because what is done is not destroyed. The wisdom of condition is because one cuts off birth and death. The wisdom of the Buddha is because one causes others to enter into realization. The wisdom of conditioned arising is because one has no attachment. The wisdom of the aggregates is because one removes the demons of the aggregates. The wisdom of the realms is because the realm of Dharma is equal. The wisdom of the sense bases is because one is skilled in observing the emptiness of aggregates. The wisdom of giving is because there is no inappropriate time. The wisdom of precepts is because one gathers in all those who have broken precepts. The wisdom of patience is because one protects sentient beings. The wisdom of diligence is because one performs virtuous actions. The wisdom of meditation is because one does not depart from the mind of concentration. The wisdom of understanding is because one understands all dharmas. The wisdom of skillful means is because one matures sentient beings. The wisdom of loving-kindness is because one uproots all existences (the three realms of existence: desire realm, form realm, and formless realm). The wisdom of compassion is because one has no weariness. The wisdom of joy is because one loves the Dharma. The wisdom of equanimity is because one accomplishes the Buddha Dharma. The wisdom of observation is because one abides in the foundations of mindfulness. The wisdom of right effort is because one accords with equality. The wisdom of spiritual power is because there is no action. The wisdom of the power of faith is because one is free from all attachments. The wisdom of the power of diligence is because one destroys all afflictions. The wisdom of the power of mindfulness is because one does not lose mindfulness. The wisdom of the power of concentration is because all dharmas are equal. The wisdom of the power of wisdom is because one knows the nature of all roots. The wisdom of the factors of enlightenment is because one is naturally awakened. The wisdom of the path is because one uproots all evil destinies. The wisdom of exhaustion is because the roots of virtue are inexhaustible. The wisdom of non-arising is because one obtains the acceptance of non-arising. The wisdom of mindfulness of the Buddha is because one accomplishes the Buddha body. The wisdom of mindfulness of the Dharma is because one turns the wheel of Dharma. The wisdom of mindfulness of the Sangha is because one enters the assembly of equality. The wisdom of mindfulness of giving is because one does not abandon all sentient beings. The wisdom of mindfulness of precepts is because one fulfills all vows. The wisdom of mindfulness of the heavens is because one is free from all evil.』

眾生根智，了知無量故。圓滿智，于戒無缺故。眾生藥智，如實相應故。處非處智，不見處故。十力智，攝諸聲聞緣覺故。無畏智，了知障非障故。過去世無礙智，無所著故。未來世無礙智，一切法無所趣故。現在世無礙智，無所住故。一切眾生受無量身智，從語言生故。一切眾生言音差別智，從心生故。一切眾生心所動智，能覺了故。無過失智，了知一切眾生過失故。無卒暴智，能息一切諸斗諍故。不失念智，安住亂心眾生故。攝眾生智，攝諸懈怠故。佛不共智，知應化故。大方便智，依般若故。天子！是名諸菩薩智。以是智故，當得如來無礙大智。」

爾時商主天子白文殊師利言：「希有希有。是菩薩智於三界中最為殊勝，不可以少莊嚴而能成就。若能發生是智慧者，為大神變。文殊師利！云何菩薩能於此法具足莊嚴？」

文殊師利言：「天子！若聞一切眾生本來寂滅，不生驚怖，是名菩薩具足莊嚴。」

天子言：「文殊師利！云何名菩薩？」

答言：「若行菩提而無所住，是名菩薩。」

又問：「云何名摩訶薩？」

答曰：「已度諸行圓滿大智，為摩訶薩。」

又問：「云何說為殊勝眾生？」

答曰：「以智慧故不著於法，以方便力攝受一切，是故說為殊勝

【現代漢語翻譯】現代漢語譯本眾生的根性和智慧，因爲了知是無量的。圓滿的智慧，因為在戒律上沒有缺失。對於眾生用藥的智慧，因為與實際情況相應。對於是處非處的智慧，因為不見處所。十力智（如來十種智慧力量），因為攝受了所有聲聞（聽聞佛法而悟道者）和緣覺（不依師教，觀因緣而悟道者）。無畏智，因爲了知障礙與非障礙。對於過去世的無礙智，因為沒有執著。對於未來世的無礙智，因為一切法都沒有去處。對於現在世的無礙智，因為沒有停留。對於一切眾生接受無量身體的智慧，因為是從語言產生的。對於一切眾生語言聲音差別的智慧，因為是從心產生的。對於一切眾生心中所動的智慧，因為能夠覺察。對於沒有過失的智慧，因爲了知一切眾生的過失。對於沒有倉促暴躁的智慧，因為能夠平息一切爭鬥。對於不失唸的智慧，因為安住於心亂的眾生。對於攝受眾生的智慧，因為攝受了所有懈怠的人。佛不共智（佛獨有的智慧），因為知道應該如何教化。大方便智，因為依于般若（智慧）。天子！這被稱為諸菩薩的智慧。因為有了這種智慧，應當獲得如來無礙的大智慧。」

那時，商主天子對文殊師利（智慧第一的菩薩）說：『稀有啊，稀有啊。這種菩薩的智慧在三界（欲界、色界、無色界）中最為殊勝，不能用少許的莊嚴就能成就。如果能夠生起這種智慧，就是大神變。文殊師利！菩薩如何才能在這種法上具足莊嚴呢？』

文殊師利說：『天子！如果聽到一切眾生本來寂滅，不生驚恐，這就叫做菩薩具足莊嚴。』

天子說：『文殊師利！什麼叫做菩薩？』

回答說：『如果修行菩提（覺悟之道）而沒有停留，這就叫做菩薩。』

又問：『什麼叫做摩訶薩（大菩薩）？』

回答說：『已經度過諸行（一切行為）圓滿大智慧，就叫做摩訶薩。』

又問：『為什麼說為殊勝眾生？』

回答說：『因為有智慧而不執著於法，用方便的力量攝受一切，所以說為殊勝。』

【English Translation】 English version The roots and wisdom of sentient beings, because they know they are immeasurable. Perfect wisdom, because there is no deficiency in precepts. The wisdom of medicine for sentient beings, because it corresponds to reality. The wisdom of what is right and wrong, because there is no place to be seen. The wisdom of the ten powers (ten wisdom powers of the Tathagata), because it encompasses all Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment by observing causes and conditions without a teacher). The wisdom of fearlessness, because it knows what is an obstacle and what is not. The unobstructed wisdom of the past, because there is no attachment. The unobstructed wisdom of the future, because all dharmas have nowhere to go. The unobstructed wisdom of the present, because there is no dwelling. The wisdom of all sentient beings receiving immeasurable bodies, because it arises from language. The wisdom of the differences in the languages and sounds of all sentient beings, because it arises from the mind. The wisdom of the movements of the minds of all sentient beings, because it can perceive them. The wisdom of no faults, because it knows the faults of all sentient beings. The wisdom of no haste or rashness, because it can pacify all conflicts. The wisdom of not losing mindfulness, because it dwells with sentient beings whose minds are disturbed. The wisdom of gathering sentient beings, because it gathers all the lazy ones. The unique wisdom of the Buddha (wisdom unique to the Buddha), because it knows how to teach. The great expedient wisdom, because it relies on Prajna (wisdom). Son of Heaven! This is called the wisdom of all Bodhisattvas. Because of this wisdom, one should attain the unobstructed great wisdom of the Tathagata.

At that time, the Merchant Lord Son of Heaven said to Manjushri (the Bodhisattva of wisdom): 'Rare, rare. This wisdom of the Bodhisattva is the most excellent in the three realms (desire realm, form realm, formless realm), and cannot be achieved with a little adornment. If one can generate this wisdom, it is a great divine transformation. Manjushri! How can a Bodhisattva be fully adorned in this Dharma?'

Manjushri said: 'Son of Heaven! If one hears that all sentient beings are originally in quiescence and does not become frightened, this is called a Bodhisattva being fully adorned.'

The Son of Heaven said: 'Manjushri! What is called a Bodhisattva?'

He replied: 'If one practices Bodhi (the path to enlightenment) without dwelling, this is called a Bodhisattva.'

He asked again: 'What is called a Mahasattva (great Bodhisattva)?'

He replied: 'One who has already crossed over all actions and has perfected great wisdom is called a Mahasattva.'

He asked again: 'Why is one said to be a superior being?'

He replied: 'Because one has wisdom and is not attached to the Dharma, and uses the power of skillful means to gather all beings, therefore one is said to be superior.'

眾生。」

又問：「云何名為清凈眾生？」

答曰：「不與一切煩惱住故、為除眾生煩惱病故，發大精進，是名清凈眾生。」

又問：「云何名為極清凈眾生？」

答言：「若為度脫一切眾生凈修道品，是名極清凈眾生。」

又問：「云何菩薩為世導師？」

答曰：「若能安住所行之道，成熟無量無邊眾生，是名導師。」

又問：「云何菩薩住于調伏？」

答曰：「若於所應調伏眾生，能令安住究竟調伏，是名調伏。」

又問：「云何菩薩而得勇猛？」

答曰：「若能成熟一切眾生，摧破魔怨令出生死，是名勇猛。」

又問：「云何菩薩難可沮壞？」

答曰：「若能成滿往昔誓願，不求聲聞緣覺道證，是名菩薩難可沮壞。」

又問：「云何菩薩勝出一切？」

答曰：「以智方便護持正法，成熟眾生，一切天人靡不瞻仰，是名勝出。」

又問：「云何說法？」

答曰：「依佛所說摧滅一切眾邪異論，是名說法。」

又問：「云何說律？」

答曰：「自住于戒，能斷眾生煩惱惡業，是名說律。」

又問：「云何具足利益眾生？」

答曰：「所集善根迴向一切，是名具足利益眾生。」

【現代漢語翻譯】現代漢語譯本又問：『什麼是清凈眾生？』答道：『不與一切煩惱同住，爲了消除眾生的煩惱病，發起大精進，這就是清凈眾生。』又問：『什麼是極清凈眾生？』答道：『如果爲了度脫一切眾生而清凈地修習道品，這就是極清凈眾生。』又問：『菩薩如何成為世間的導師？』答道：『如果能夠安住于所修行的道，成熟無量無邊的眾生，這就是導師。』又問：『菩薩如何安住于調伏？』答道：『如果對於應該調伏的眾生，能夠讓他們安住于究竟的調伏，這就是調伏。』又問：『菩薩如何獲得勇猛？』答道：『如果能夠成熟一切眾生，摧毀魔的怨恨，使他們脫離生死，這就是勇猛。』又問：『菩薩如何難以被摧毀？』答道：『如果能夠成就並圓滿過去的誓願，不追求聲聞（Sravaka）和緣覺（Pratyekabuddha）的道果，這就是菩薩難以被摧毀。』又問：『菩薩如何勝過一切？』答道：『以智慧和方便護持正法，成熟眾生，一切天人和人都瞻仰他，這就是勝出。』又問：『什麼是說法？』答道：『依據佛所說的教導，摧毀一切邪惡的異端邪說，這就是說法。』又問：『什麼是說律？』答道：『自己安住于戒律，能夠斷除眾生的煩惱和惡業，這就是說律。』又問：『如何才能圓滿利益眾生？』答道：『將所積累的善根迴向給一切眾生，這就是圓滿利益眾生。』

【English Translation】 English version Again asked: 'What is called a pure being?' Answered: 'Not dwelling with all afflictions, and for the sake of removing the afflictions of beings, generating great diligence, this is called a pure being.' Again asked: 'What is called an extremely pure being?' Answered: 'If for the sake of liberating all beings, one purely cultivates the path factors, this is called an extremely pure being.' Again asked: 'How does a Bodhisattva become a guide for the world?' Answered: 'If one can abide in the path one practices, and mature immeasurable and boundless beings, this is called a guide.' Again asked: 'How does a Bodhisattva abide in taming?' Answered: 'If, for the beings who should be tamed, one can enable them to abide in ultimate taming, this is called taming.' Again asked: 'How does a Bodhisattva obtain courage?' Answered: 'If one can mature all beings, destroy the hatred of Mara (demon), and cause them to be liberated from birth and death, this is called courage.' Again asked: 'How is a Bodhisattva difficult to destroy?' Answered: 'If one can accomplish and fulfill past vows, and not seek the attainment of the path of Sravaka (hearer) and Pratyekabuddha (solitary buddha), this is called a Bodhisattva difficult to destroy.' Again asked: 'How does a Bodhisattva surpass all?' Answered: 'With wisdom and skillful means, protecting the Dharma (teachings), maturing beings, all gods and humans look up to him, this is called surpassing.' Again asked: 'What is called teaching the Dharma?' Answered: 'Based on what the Buddha taught, destroying all evil and heretical views, this is called teaching the Dharma.' Again asked: 'What is called teaching the Vinaya (monastic rules)?' Answered: 'Abiding in the precepts oneself, and being able to cut off the afflictions and evil karma of beings, this is called teaching the Vinaya.' Again asked: 'How does one fully benefit beings?' Answered: 'Dedicate all accumulated merits to all beings, this is called fully benefiting beings.'

又問：「云何直心？」

答曰：「于貪恚癡諂曲眾生不生恚礙。」

又問：「云何不諂？」

答曰：「所言誠實。」

又問：「云何離誑？」

答曰：「諦思後言。」

又問：「云何離慢？」

答曰：「於一切眾生不起貢高。」

又問：「云何大施？」

答曰：「所集難得無上菩提猶施眾生，何況世間所有之物。」

又問：「云何具戒？」

答曰：「乃至失命終不捨于菩提之心。」

又問：「云何為忍？」

答曰：「能忍逼迫，不逼惱他。」

又問：「云何精進？」

答曰：「簡擇諸法，無少可得。」

又問：「云何禪定？」

答曰：「不見欲界。」

又問：「云何智慧？」

答曰：「無所分別。」

又問：「云何住慈？」

答曰：「觀眾生界空無所有。」

「云何住悲？」

答曰：「知諸法空而不捨精進。」

「云何住喜？」

答曰：「住大寂樂求法無厭。」

「云何住舍？」

答曰：「不染世法能救世間。」

「云何身清凈？」

答曰：「隨意生身，於一切眾生平等示現。」

「云何語清凈？」

答曰：

【現代漢語翻譯】現代漢語譯本又問：『什麼是直心？』答：『對於有貪婪、嗔恨、愚癡、虛偽的眾生，不生嗔恨和障礙。』又問：『什麼是不虛偽？』答：『所說的話真實誠懇。』又問：『什麼是遠離欺騙？』答：『認真思考之後再說。』又問：『什麼是遠離傲慢？』答：『對於一切眾生不起驕傲自大的心。』又問：『什麼是大布施？』答：『將所積累的難以獲得的無上菩提（指覺悟的智慧）都佈施給眾生，更何況世間所有之物。』又問：『什麼是具足戒律？』答：『乃至失去生命，也終不捨棄追求菩提（指覺悟）的心。』又問：『什麼是忍辱？』答：『能夠忍受逼迫，不給他人帶來煩惱。』又問：『什麼是精進？』答：『仔細辨別諸法（指一切事物和現象），發現沒有絲毫可以執著。』又問：『什麼是禪定？』答：『不執著于欲界（指有慾望的世界）。』又問：『什麼是智慧？』答：『沒有分別心。』又問：『如何安住于慈愛？』答：『觀察眾生界是空無所有的。』又問：『如何安住于悲憫？』答：『知道諸法皆空，而不放棄精進。』又問：『如何安住于喜悅？』答：『安住于大寂靜的快樂中，求法永不滿足。』又問：『如何安住于舍？』答：『不被世俗的法則所污染，能夠救度世間。』又問：『什麼是身清凈？』答：『可以隨意化現身體，在一切眾生面前平等示現。』又問：『什麼是語清凈？』答：

【English Translation】 English version Again asked: 'What is a straight mind?' Answered: 'Towards beings with greed, hatred, delusion, and deceit, not to generate hatred or obstruction.' Again asked: 'What is non-deceit?' Answered: 'Speaking truthfully and sincerely.' Again asked: 'What is being free from falsehood?' Answered: 'Thinking carefully before speaking.' Again asked: 'What is being free from arrogance?' Answered: 'Towards all beings, not to arise with a conceited and haughty mind.' Again asked: 'What is great giving?' Answered: 'To give away the unsurpassed Bodhi (enlightenment) that is difficult to attain, to all beings, let alone worldly possessions.' Again asked: 'What is having complete precepts?' Answered: 'Even if it means losing one's life, never to abandon the mind of Bodhi (enlightenment).' Again asked: 'What is patience?' Answered: 'To be able to endure oppression, and not to cause affliction to others.' Again asked: 'What is diligence?' Answered: 'To carefully discern all dharmas (phenomena), and find nothing that can be grasped.' Again asked: 'What is meditative concentration?' Answered: 'Not to be attached to the desire realm (the world of desires).' Again asked: 'What is wisdom?' Answered: 'Having no discriminating mind.' Again asked: 'How to abide in loving-kindness?' Answered: 'To observe that the realm of beings is empty and without substance.' Again asked: 'How to abide in compassion?' Answered: 'To know that all dharmas are empty, yet not to abandon diligence.' Again asked: 'How to abide in joy?' Answered: 'To abide in great tranquil joy, seeking the Dharma without satiety.' Again asked: 'How to abide in equanimity?' Answered: 'Not to be tainted by worldly laws, and to be able to save the world.' Again asked: 'What is purity of body?' Answered: 'To manifest a body at will, and to appear equally before all beings.' Again asked: 'What is purity of speech?' Answered:

「凡所說法終不空過，悉能滿足一切眾生。」

「云何意清凈？」

答曰：「一切眾生所有心念，於一心中悉能了知。」

「云何天眼？」

答曰：「能見一切色相光明而無所著。」

「云何天耳？」

答曰：「聞一切聲離諸聲相。」

「云何他心？」

答曰：「了知諸心生滅流注。」

「云何宿命？」

答曰：「不動實際了知前際。」

「云何神通？」

答曰：「不動魔業摧破諸魔。」

「云何調伏？」

答曰：「能調一切難調伏者。」

「云何為護？」

答曰：「不為諸根之所擾亂。」

「云何調順？」

答曰：「一切諸法所不能動。」

「云何寂靜？」

答曰：「處煩惱火而不為燒，度煩惱者而演說法。」

「云何凈信？」

答曰：「若說佛身是色相法，終不信受不為所壞。」

「云何菩薩善巧方便？」

答曰：「若見眾生煩惱過失等於菩提，是名菩薩善巧方便。」說此法時，萬二千眾生髮阿耨多羅三藐三菩提心，五百菩薩得無生法忍。

爾時世尊贊言：「善哉善哉。文殊師利！善能演說諸菩薩行，則為已攝一切菩薩無量功德。」

爾時

【現代漢語翻譯】現代漢語譯本『凡是所說的法都不會落空，都能滿足一切眾生的需求。』『什麼是意清凈？』回答說：『能在一個心中完全瞭解一切眾生的所有心念。』『什麼是天眼？』回答說：『能看見一切色相光明而不執著於它們。』『什麼是天耳？』回答說：『能聽見一切聲音而脫離對聲音的執著。』『什麼是他心？』回答說：『能瞭解所有心念的生起、滅去和流轉。』『什麼是宿命？』回答說：『在不動的實相中瞭解過去的一切。』『什麼是神通？』回答說：『在不動搖的情況下摧毀魔的作為。』『什麼是調伏？』回答說：『能調伏一切難以調伏的人。』『什麼是護？』回答說：『不被諸根（眼、耳、鼻、舌、身、意）所擾亂。』『什麼是調順？』回答說：『不被一切諸法所動搖。』『什麼是寂靜？』回答說：『身處煩惱之火而不被燒灼，度化煩惱的人併爲他們演說佛法。』『什麼是凈信？』回答說：『如果有人說佛的身是色相之法，最終也不會相信，不會被這種說法所動搖。』『什麼是菩薩的善巧方便？』回答說：『如果看到眾生的煩惱過失等同於菩提（bodhi，覺悟），這就是菩薩的善巧方便。』當說此法時，一萬二千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），五百菩薩獲得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。那時，世尊讚歎道：『好啊，好啊。文殊師利（Manjusri）！你善於演說諸菩薩的修行，這已經涵蓋了一切菩薩無量的功德。』那時

【English Translation】 English version 'Whatever Dharma is spoken will not be in vain, and will be able to satisfy all sentient beings.' 'What is purity of mind?' The answer is: 'To be able to fully understand all the thoughts of all sentient beings in one mind.' 'What is the divine eye?' The answer is: 'To be able to see all forms and lights without being attached to them.' 'What is the divine ear?' The answer is: 'To hear all sounds while being detached from the characteristics of sounds.' 'What is the mind of others?' The answer is: 'To understand the arising, ceasing, and flowing of all thoughts.' 'What is the knowledge of past lives?' The answer is: 'To understand the past while remaining in the unmoving reality.' 'What are the supernatural powers?' The answer is: 'To destroy the works of demons without being moved.' 'What is taming?' The answer is: 'To be able to tame all those who are difficult to tame.' 'What is protection?' The answer is: 'Not to be disturbed by the senses (eyes, ears, nose, tongue, body, and mind).' 'What is harmony?' The answer is: 'Not to be moved by any dharmas (phenomena).' 'What is tranquility?' The answer is: 'To be in the fire of afflictions without being burned, to liberate those afflicted, and to expound the Dharma for them.' 'What is pure faith?' The answer is: 'If someone says that the Buddha's body is a form of phenomena, they will ultimately not believe it and will not be swayed by such a statement.' 'What are the skillful means of a Bodhisattva?' The answer is: 'If one sees the afflictions and faults of sentient beings as equal to Bodhi (enlightenment), this is called the skillful means of a Bodhisattva.' When this Dharma was spoken, twelve thousand sentient beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and five hundred Bodhisattvas attained the Anutpattika-dharma-ksanti (acceptance of the non-arising of dharmas). At that time, the World Honored One praised, 'Excellent, excellent. Manjusri! You are skilled in expounding the practices of the Bodhisattvas, which has already encompassed the immeasurable merits of all Bodhisattvas.' At that time

商主天子白文殊師利言：「仁于往昔恭敬供養幾佛世尊得是辯才？」

文殊師利言：「譬如幻人心數已滅。」

天曰：「眾生心相尚不可得，何況幻人而有心滅？」

答曰：「諸佛如來性相如是，我依是法供養如來。」

天曰：「仁者行檀波羅蜜為久近耶？」

答曰：「如佛所化人，若有問言久近行檀波羅蜜，當云何答？」

天曰：「無可答也。」

文殊師利言：「我亦如是。云何乃問久近行耶？」

天曰：「汝住慳耶？」

答言：「如是。」

又問：「汝意云何？」

答曰：「我不捨佛法及一切眾生，是故為慳。」

天曰：「如文殊師利所說義者，亦破戒耶？」

答言：「如是。」

天曰：「汝意云何？」

答曰：「夫破戒者則墮惡趣，我為度脫苦眾生故入惡趣中，故名破戒。」

又問：「汝起害心耶？」

答言：「如是。」

天曰：「汝意云何？」

答曰：「夫害心者名為不愛。我于煩惱及以二乘都無所愛，故名害心。」

又問：「汝懈怠耶？」

答言：「如是。」

又問：「汝意云何？」

答曰：「我不起身口意業，無所進求、不取不捨，故名懈怠。」

【現代漢語翻譯】現代漢語譯本商主天子問文殊師利菩薩說：『仁者，您在過去恭敬供養了多少佛世尊，才獲得如此的辯才？』文殊師利菩薩回答說：『就像幻術師的心念已經滅盡一樣。』天子說：『眾生的心相尚且不可得，何況幻術師的心念會有滅盡的時候呢？』文殊師利菩薩回答說：『諸佛如來的自性就是如此，我依此法供養如來。』天子問：『仁者您修行檀波羅蜜（佈施的修行）有多久了？』文殊師利菩薩回答說：『如果佛所化現的人，有人問他修行檀波羅蜜有多久了，應該如何回答？』天子說：『無法回答。』文殊師利菩薩說：『我也是這樣。為何要問修行多久呢？』天子問：『您執著于慳吝嗎？』文殊師利菩薩回答說：『是的。』天子又問：『您是什麼意思呢？』文殊師利菩薩回答說：『我不捨棄佛法以及一切眾生，所以說是慳吝。』天子問：『按照文殊師利菩薩所說的道理，您也破戒嗎？』文殊師利菩薩回答說：『是的。』天子問：『您是什麼意思呢？』文殊師利菩薩回答說：『破戒的人會墮入惡道，我爲了度脫受苦的眾生，所以進入惡道中，因此說是破戒。』天子又問：『您會生起害心嗎？』文殊師利菩薩回答說：『是的。』天子問：『您是什麼意思呢？』文殊師利菩薩回答說：『生起害心就是不愛。我對於煩惱以及二乘（聲聞乘和緣覺乘）都無所愛，所以說是害心。』天子又問：『您懈怠嗎？』文殊師利菩薩回答說：『是的。』天子又問：『您是什麼意思呢？』文殊師利菩薩回答說：『我不生起身口意的行為，無所追求、不取不捨，所以說是懈怠。』

【English Translation】 English version The merchant prince asked Manjushri (Bodhisattva of Wisdom) , 『Virtuous one, how many Buddhas did you respectfully make offerings to in the past to obtain such eloquence?』 Manjushri replied, 『It is like the mind of a magician whose thoughts have ceased.』 The prince said, 『The characteristics of sentient beings' minds are already unattainable, how much more so the cessation of a magician's mind?』 Manjushri replied, 『The nature of all Tathagatas (Buddhas) is like this, and I make offerings to the Tathagatas according to this Dharma.』 The prince asked, 『Virtuous one, how long have you been practicing Dana Paramita (perfection of giving)?』 Manjushri replied, 『If a person manifested by the Buddha were asked how long they have been practicing Dana Paramita, how should they answer?』 The prince said, 『There is no answer.』 Manjushri said, 『It is the same with me. Why ask how long I have been practicing?』 The prince asked, 『Do you dwell in miserliness?』 Manjushri replied, 『Yes.』 The prince asked again, 『What do you mean by that?』 Manjushri replied, 『I do not abandon the Buddha Dharma and all sentient beings, therefore it is called miserliness.』 The prince asked, 『According to the meaning of what Manjushri has said, do you also break the precepts?』 Manjushri replied, 『Yes.』 The prince asked, 『What do you mean by that?』 Manjushri replied, 『Those who break the precepts fall into evil realms. I enter the evil realms to liberate suffering beings, therefore it is called breaking the precepts.』 The prince asked again, 『Do you generate harmful thoughts?』 Manjushri replied, 『Yes.』 The prince asked, 『What do you mean by that?』 Manjushri replied, 『Generating harmful thoughts is called not loving. I have no love for afflictions and the two vehicles (Shravakayana and Pratyekabuddhayana), therefore it is called harmful thoughts.』 The prince asked again, 『Are you lazy?』 Manjushri replied, 『Yes.』 The prince asked again, 『What do you mean by that?』 Manjushri replied, 『I do not engage in actions of body, speech, and mind, I do not seek anything, I do not grasp or abandon, therefore it is called laziness.』

又問：「汝散亂耶？」

答言：「如是。」

天曰：「汝意云何？」

答曰：「夫散亂者，非謂不住解脫心耶？」

天曰：「如是。」

答曰：「我為成熟一切眾生，不住解脫，故名亂心。」

又問：「汝無智耶？」

答曰：「如是。」

又問：「汝意云何？」

答曰：「夫無智者，同諸愚惑不怖生死，豈不爾耶？」

天曰：「如是。」

答曰：「我于生死不驚不怖，為欲成熟愚惑眾生，同其事業，故名無智。」

天曰：「汝為世間堪供養者？」

答曰：「我於一切生殺害心。」

又問：「汝意云何？」

答曰：「我殺害彼貪慾瞋癡故，為世間堪供養者。」

天曰：「如汝所說，令諸世間悉當驚怖。」

答言：「天子！若實際驚怖則世間驚怖。何以故？一切世間即實際故。」

又問：「若復有人謗毀此說，當何所至？」

答曰：「當至涅槃。」

又問：「以何意耶？」

答曰：「聖解脫中無有文字，是故毀於言說得至涅槃。以是義故，一切諸法本來解脫，不復解脫。」

又問：「是義云何？」

答曰：「已解脫者寧更解脫？」

又問：「謗正法者豈不入

【現代漢語翻譯】現代漢語譯本又問：『你（的心）是散亂的嗎？』回答說：『是的。』天人說：『你認為怎麼樣？』回答說：『所謂的散亂，不就是指不執著于解脫之心嗎？』天人說：『是的。』回答說：『我爲了成熟一切眾生，不執著于解脫，所以被稱為心散亂。』又問：『你沒有智慧嗎？』回答說：『是的。』又問：『你認為怎麼樣？』回答說：『所謂的沒有智慧，是和那些愚昧迷惑、不畏懼生死的人一樣，難道不是這樣嗎？』天人說：『是的。』回答說：『我對於生死不驚恐不畏懼，爲了成熟愚昧迷惑的眾生，和他們做一樣的事，所以被稱為沒有智慧。』天人說：『你是世間值得供養的人嗎？』回答說：『我對於一切眾生都懷有殺害之心。』又問：『你認為怎麼樣？』回答說：『我殺害他們的貪慾、嗔恨、愚癡，所以是世間值得供養的人。』天人說：『像你所說的，會讓世間所有人都感到驚恐。』回答說：『天子！如果實際的真理會讓人驚恐，那麼世間就會驚恐。為什麼呢？因為一切世間就是實際的真理。』又問：『如果有人誹謗詆譭這種說法，會到哪裡去呢？』回答說：『會到達涅槃（Nirvana，佛教中指解脫的境界）。』又問：『是什麼意思呢？』回答說：『聖者的解脫境界中沒有文字，所以譭謗言說反而能到達涅槃。因為這個道理，一切諸法本來就是解脫的，不需要再解脫。』又問：『這個道理是什麼意思呢？』回答說：『已經解脫的人難道還需要再次解脫嗎？』又問：『誹謗正法的人難道不會墮入地獄嗎？』

【English Translation】 English version Again asked: 'Are you scattered (in mind)?' Answered: 'Yes.' The deva (a celestial being) said: 'What do you think?' Answered: 'Is not being scattered, not dwelling in the mind of liberation?' The deva said: 'Yes.' Answered: 'I, in order to mature all sentient beings, do not dwell in liberation, therefore I am called scattered in mind.' Again asked: 'Are you without wisdom?' Answered: 'Yes.' Again asked: 'What do you think?' Answered: 'Is not being without wisdom the same as those who are foolish and deluded, not fearing birth and death? Is it not so?' The deva said: 'Yes.' Answered: 'I am not startled or afraid of birth and death, in order to mature foolish and deluded beings, I engage in the same activities as them, therefore I am called without wisdom.' The deva said: 'Are you one worthy of offerings in the world?' Answered: 'I have a mind of killing towards all beings.' Again asked: 'What do you think?' Answered: 'I kill their greed, hatred, and delusion, therefore I am one worthy of offerings in the world.' The deva said: 'As you say, it will cause all in the world to be terrified.' Answered: 'Son of heaven! If the actual truth is terrifying, then the world will be terrified. Why? Because all the world is the actual truth.' Again asked: 'If someone slanders and defames this teaching, where will they go?' Answered: 'They will reach Nirvana (the state of liberation in Buddhism).' Again asked: 'What is the meaning of this?' Answered: 'In the liberation of the saints, there are no words, therefore, by defaming the words, one can reach Nirvana. Because of this principle, all dharmas (phenomena) are originally liberated, and there is no further liberation.' Again asked: 'What is the meaning of this principle?' Answered: 'One who is already liberated, does he need to be liberated again?' Again asked: 'Those who slander the true Dharma, will they not fall into hell?'

地獄耶？」

答曰：「若已解脫則離諸垢，云何趣地獄耶？」

天曰：「文殊師利！如汝所說無贊助者。」

答曰：「空無相愿中何所贊助？」

又問：「修空行者當何所住？」

答曰：「當住于慈。所以者何？眾生如幻，自性空故。」

天曰：「文殊師利！云何了知諸眾生界？」

答曰：「見一切眾生從因緣起不斷不常，是故遍知眾生界也。」

又問：「眾生界者為何義耶？」

答曰：「眾生界者即是法界。」

又問：「云何法界？」

答曰：「自性空界名為法界。」

又問：「何謂空界？」

答曰：「超過一切境界是虛空界。」

又問：「何等是超過界？」

答曰：「是佛境界。」

又問：「何謂佛境界？」

答曰：「眼界是佛境界，然佛境界非眼、眼色、眼識境界故。耳界是佛境界，然佛境界非耳、耳聲、耳識境界故。乃至意界是佛境界，然佛境界非意、意法、意識境界故。色界是佛境界，然佛境界非色境界故。受想行識界是佛境界，然佛境界非受想行識境界故。無明界是佛境界，然佛境界非無明界故。乃至老病死界是佛境界，然佛境界非老病死境界故。欲界是佛境界，無貪相故。色界是佛境界，

【現代漢語翻譯】現代漢語譯本『會下地獄嗎？』回答說：『如果已經解脫，就脫離了一切污垢，怎麼會去地獄呢？』天人說：『文殊師利（Manjusri，菩薩名）！像你所說的，沒有支持者。』回答說：『在空、無相、無愿中，哪裡有什麼支持者呢？』又問：『修行空性的人應當住在哪裡？』回答說：『應當住在慈悲中。為什麼呢？因為眾生如幻，自性本空。』天人說：『文殊師利！如何瞭解一切眾生的界限？』回答說：『見到一切眾生從因緣生起，既不是斷滅也不是恒常，因此就能遍知眾生的界限。』又問：『眾生界是什麼意思呢？』回答說：『眾生界就是法界。』又問：『什麼是法界？』回答說：『自性空寂的界限名為法界。』又問：『什麼是空界？』回答說：『超越一切境界的就是虛空界。』又問：『什麼是超越界？』回答說：『是佛的境界。』又問：『什麼是佛的境界？』回答說：『眼界是佛的境界，然而佛的境界不是眼、眼色、眼識的境界。耳界是佛的境界，然而佛的境界不是耳、耳聲、耳識的境界。乃至意界是佛的境界，然而佛的境界不是意、意法、意識的境界。是佛的境界，然而佛的境界不是色（rupa，物質）的境界。受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）界是佛的境界，然而佛的境界不是受想行識的境界。無明（avidya，無知）界是佛的境界，然而佛的境界不是無明界。乃至老（jara，衰老）、病（vyadhi，疾病）、死（marana，死亡）界是佛的境界，然而佛的境界不是老病死的境界。欲界（kamadhatu，慾望界）是佛的境界，因為沒有貪慾的相。是佛的境界，』

【English Translation】 English version 'Will they go to hell?' The answer was: 'If one is already liberated, they are free from all defilements, how could they go to hell?' The Deva (celestial being) said: 'Manjusri (Bodhisattva's name)! As you say, there are no supporters.' The answer was: 'In emptiness, signlessness, and wishlessness, where are there any supporters?' Again asked: 'Where should those who practice emptiness dwell?' The answer was: 'They should dwell in compassion. Why? Because sentient beings are like illusions, their nature is empty.' The Deva said: 'Manjusri! How does one understand the realms of all sentient beings?' The answer was: 'Seeing that all sentient beings arise from causes and conditions, neither ceasing nor permanent, therefore one fully understands the realms of sentient beings.' Again asked: 'What is the meaning of the realm of sentient beings?' The answer was: 'The realm of sentient beings is the Dharma realm.' Again asked: 'What is the Dharma realm?' The answer was: 'The realm of self-nature emptiness is called the Dharma realm.' Again asked: 'What is the empty realm?' The answer was: 'That which transcends all realms is the empty realm.' Again asked: 'What is the transcendent realm?' The answer was: 'It is the realm of the Buddha.' Again asked: 'What is the realm of the Buddha?' The answer was: 'The eye realm is the realm of the Buddha, yet the realm of the Buddha is not the realm of the eye, eye-objects, or eye-consciousness. The ear realm is the realm of the Buddha, yet the realm of the Buddha is not the realm of the ear, ear-sounds, or ear-consciousness. And so on, the mind realm is the realm of the Buddha, yet the realm of the Buddha is not the realm of the mind, mind-objects, or mind-consciousness. It is the realm of the Buddha, yet the realm of the Buddha is not the realm of form (rupa, material). The realms of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are the realm of the Buddha, yet the realm of the Buddha is not the realm of feeling, perception, volition, or consciousness. The realm of ignorance (avidya) is the realm of the Buddha, yet the realm of the Buddha is not the realm of ignorance. And so on, the realms of old age (jara), sickness (vyadhi), and death (marana) are the realm of the Buddha, yet the realm of the Buddha is not the realm of old age, sickness, or death. The desire realm (kamadhatu) is the realm of the Buddha, because there is no attachment. It is the realm of the Buddha,'

非對除貪故。無色界是佛境界，非無明見故。無為界是佛境界，無二相故。有為界是佛境界，非三相故。天子！是名佛境界。如是境界入一切界，若邊無邊皆悉攝受。菩薩善入是境界故，常行世間一切境界，超過魔界。佛界魔界如實了知寂靜平等，是則名為最大神變。複次菩薩不住平等，以平等法成熟眾生。云何平等及非平等？一切諸法自性空寂，如是了知名住平等。不能入于諸法性空，名非平等。菩薩成熟如是眾生，而亦不住空平等故。一切諸法，無愿平等、無作平等、無生平等、無滅平等、離染平等、寂靜平等、無性平等、滅平等、涅槃平等。彼不了知是平等法，菩薩成熟如是眾生，而亦不住于平等故。是故菩薩不住平等、不離平等，是菩薩行。」

爾時商主天子白文殊師利言：「愿為我說諸菩薩行。」

文殊師利言：「天子！菩薩行者不可思議。」

天子言：「云何菩薩行不可思議？」

文殊師利言：「貪行是菩薩行，貪不可思議故。瞋行是菩薩行，瞋不可思議故。癡行是菩薩行，癡不可思議故。慳吝是菩薩行，無施想故。不毀戒是菩薩行，不取戒相故。不恚害是菩薩行，無忍想故。不懈怠是菩薩行，離精進念故。不散亂是菩薩行，不住定故。離愚癡是菩薩行，不作智想故。無煩惱是

【現代漢語翻譯】現代漢語譯本：不是因為去除貪慾的緣故。沒有（貪慾）是佛的境界，不是因為沒有無明見解的緣故。無為的境界是佛的境界，因為沒有二元對立的相狀。有為的境界是佛的境界，因為它不是三相（生、住、滅）的。天子！這叫做佛的境界。這樣的境界進入一切境界，無論有邊還是無邊都全部攝受。菩薩因為善於進入這種境界，所以常常在世間一切境界中修行，超越魔的境界。佛的境界和魔的境界，如實了知其寂靜平等，這就叫做最大的神通變化。此外，菩薩不住于平等，而是用平等法來成熟眾生。什麼是平等和非平等呢？一切諸法的自性都是空寂的，像這樣了知就叫做安住于平等。不能進入諸法性空，就叫做非平等。菩薩成熟這樣的眾生，但也不執著于空平等。一切諸法，無愿平等、無作平等、無生平等、無滅平等、離染平等、寂靜平等、無性平等、滅平等、涅槃平等。那些不瞭解這些平等法的人，菩薩會去成熟他們，但也不執著于平等。所以菩薩不住于平等，也不離開平等，這就是菩薩的修行。當時，商主天子對文殊師利菩薩說：『希望您為我講說諸菩薩的修行。』文殊師利菩薩說：『天子！菩薩的修行是不可思議的。』天子說：『為什麼說菩薩的修行是不可思議的呢？』文殊師利菩薩說：『貪慾的修行是菩薩的修行，因為貪慾是不可思議的。嗔恨的修行是菩薩的修行，因為嗔恨是不可思議的。愚癡的修行是菩薩的修行，因為愚癡是不可思議的。慳吝是菩薩的修行，因為沒有佈施的想法。不毀犯戒律是菩薩的修行，因為不執著于戒律的相狀。不嗔恚傷害是菩薩的修行，因為沒有忍辱的想法。不懈怠是菩薩的修行，因為遠離精進的念頭。不散亂是菩薩的修行，因為不住于禪定。遠離愚癡是菩薩的修行，因為不產生智慧的想法。沒有煩惱是

【English Translation】 English version: It is not because of the removal of greed. The absence of (greed) is the realm of the Buddha, not because of the absence of ignorant views. The realm of non-action (Wuwei) is the realm of the Buddha, because it has no dualistic aspects. The realm of action (Youwei) is the realm of the Buddha, because it is not of the three aspects (birth, abiding, and cessation). O son of heaven! This is called the realm of the Buddha. Such a realm enters all realms, encompassing both the bounded and the unbounded. Because Bodhisattvas are skilled in entering this realm, they constantly practice in all realms of the world, transcending the realm of Mara (demon). The realm of the Buddha and the realm of Mara, truly understanding their peaceful equality, this is called the greatest spiritual transformation. Furthermore, Bodhisattvas do not abide in equality, but use the Dharma of equality to mature sentient beings. What is equality and non-equality? The self-nature of all dharmas is empty and still; understanding this is called abiding in equality. Not being able to enter the emptiness of the nature of all dharmas is called non-equality. Bodhisattvas mature such sentient beings, but also do not cling to the equality of emptiness. All dharmas are equal in being without aspiration, equal in being without action, equal in being without birth, equal in being without cessation, equal in being free from defilement, equal in being peaceful, equal in being without self-nature, equal in cessation, and equal in Nirvana. Those who do not understand these dharmas of equality, Bodhisattvas will mature them, but also do not cling to equality. Therefore, Bodhisattvas neither abide in equality nor depart from equality; this is the practice of a Bodhisattva. At that time, the merchant prince, son of heaven, said to Manjushri: 'I wish you would explain the practices of the Bodhisattvas to me.' Manjushri said: 'O son of heaven! The practices of the Bodhisattvas are inconceivable.' The son of heaven said: 'Why are the practices of the Bodhisattvas said to be inconceivable?' Manjushri said: 'The practice of greed is the practice of a Bodhisattva, because greed is inconceivable. The practice of anger is the practice of a Bodhisattva, because anger is inconceivable. The practice of delusion is the practice of a Bodhisattva, because delusion is inconceivable. Stinginess is the practice of a Bodhisattva, because there is no thought of giving. Not breaking precepts is the practice of a Bodhisattva, because there is no attachment to the form of precepts. Not being angry or harmful is the practice of a Bodhisattva, because there is no thought of patience. Not being lazy is the practice of a Bodhisattva, because there is no thought of diligence. Not being distracted is the practice of a Bodhisattva, because there is no abiding in concentration. Being free from ignorance is the practice of a Bodhisattva, because there is no thought of wisdom. Being without afflictions is

菩薩行，無所斷故。無貪愛是菩薩行，離身相故。悲愍心是菩薩行，舍女人慈故。無染污是菩薩行，呵責五欲故。離非法是菩薩行，積集善根故。無吝惜是菩薩行，捨身命故。滅諸惡是菩薩行，無熱惱故。無所著是菩薩行，離愛非愛故。無所壞是菩薩行，正觀煩惱故。不怖畏是菩薩行，入無邊生死故。大精進是菩薩行，荷負一切眾生故。不退轉是菩薩行，成滿昔愿故。眾寶行是菩薩行，攝三寶故。一切行是菩薩行，勤修助道法故。無障礙是菩薩行，離二邊故。無過失是菩薩行，智者所贊故。安住心是菩薩行，念一切眾生故。無分別是菩薩行，等觀一切故。善丈夫是菩薩行，荷擔無倦故。勇猛是菩薩行，摧破一切煩惱故。堅固是菩薩行，所作不中廢故。勝出是菩薩行，精進不退故。隨順是菩薩行，于諸同侶無違逆故。歡喜是菩薩行，於行惡者令歡喜故。信樂是菩薩行，見佛聞法事師欣悅故。金剛甲冑是菩薩行，不毀律儀故。莊嚴佛土是菩薩行，凈其心故。超過一切是菩薩行，入最上乘故。知恩報恩是菩薩行，不斷佛種故。智慧方便是菩薩行，攝受無斷故。」說此菩薩行時，五百菩薩得無生法忍。

爾時商主天子白文殊師利言：「快哉！善說此菩薩行。若諸菩薩能如是行，則為已受如來記別。」

佛告天子：

【現代漢語翻譯】現代漢語譯本：菩薩的修行，是因為沒有什麼是需要斷絕的。沒有貪愛是菩薩的修行，因為已經脫離了對身體的執著。具有悲憫之心是菩薩的修行，因為捨棄了對女人的愛戀。沒有染污是菩薩的修行，因為呵斥五種慾望。遠離非法是菩薩的修行，因為積累善的根基。沒有吝嗇是菩薩的修行，因為捨棄身體和生命。滅除各種惡行是菩薩的修行，因為沒有熱惱。沒有執著是菩薩的修行，因為遠離愛與不愛。沒有什麼是可以破壞的，是菩薩的修行，因為正確地觀察煩惱。不感到恐懼是菩薩的修行，因為進入無邊的生死輪迴。具有大精進是菩薩的修行，因為承擔一切眾生的責任。不退轉是菩薩的修行，因為成就並滿足過去的願望。以眾寶為修行是菩薩的修行，因為攝取佛、法、僧三寶。一切行為都是菩薩的修行，因為勤奮地修習助道的法門。沒有障礙是菩薩的修行，因為遠離了兩種極端。沒有過失是菩薩的修行，因為被智者所讚歎。安住於心是菩薩的修行，因為想著一切眾生。沒有分別心是菩薩的修行，因為平等地看待一切。善良的丈夫是菩薩的修行，因為承擔責任而不感到疲倦。勇猛是菩薩的修行，因為摧毀一切煩惱。堅固是菩薩的修行，因為所做的事情不會中途放棄。勝出是菩薩的修行，因為精進而不退縮。隨順是菩薩的修行，因為對於同伴沒有違逆。歡喜是菩薩的修行，因為使那些行為惡劣的人感到歡喜。信樂是菩薩的修行，因為見到佛、聽到佛法、侍奉師長而感到欣悅。金剛甲冑是菩薩的修行，因為不毀壞戒律。莊嚴佛土是菩薩的修行，因為凈化自己的內心。超越一切是菩薩的修行，因為進入最上乘的境界。知恩報恩是菩薩的修行，因為不斷絕佛的種子。智慧和方便是菩薩的修行，因為攝取眾生而不間斷。當講述這些菩薩的修行時，五百位菩薩獲得了無生法忍（對法無生滅的真理的領悟）。當時，商主天子對文殊師利（Manjusri）說：『太好了！您善於講述這些菩薩的修行。如果各位菩薩能夠這樣修行，那麼他們就等於已經接受了如來的授記。』佛陀告訴天子：

【English Translation】 English version: The practice of a Bodhisattva is because there is nothing to be severed. Non-attachment is the practice of a Bodhisattva, because one has abandoned attachment to the physical body. Having a compassionate heart is the practice of a Bodhisattva, because one has relinquished affection for women. Being free from defilement is the practice of a Bodhisattva, because one rebukes the five desires. Abstaining from unlawful actions is the practice of a Bodhisattva, because one accumulates roots of goodness. Being unselfish is the practice of a Bodhisattva, because one gives up body and life. Eradicating all evils is the practice of a Bodhisattva, because one is free from distress. Being without attachment is the practice of a Bodhisattva, because one is detached from love and hate. Being indestructible is the practice of a Bodhisattva, because one correctly observes afflictions. Being fearless is the practice of a Bodhisattva, because one enters the boundless cycle of birth and death. Having great diligence is the practice of a Bodhisattva, because one bears the burden of all sentient beings. Being non-retrogressive is the practice of a Bodhisattva, because one fulfills past vows. Practicing with various treasures is the practice of a Bodhisattva, because one embraces the Three Jewels (Buddha, Dharma, Sangha). All actions are the practice of a Bodhisattva, because one diligently cultivates the practices that aid enlightenment. Being without obstacles is the practice of a Bodhisattva, because one is free from the two extremes. Being without fault is the practice of a Bodhisattva, because one is praised by the wise. Abiding in the mind is the practice of a Bodhisattva, because one thinks of all sentient beings. Being without discrimination is the practice of a Bodhisattva, because one views all equally. Being a good man is the practice of a Bodhisattva, because one bears responsibilities without weariness. Being courageous is the practice of a Bodhisattva, because one destroys all afflictions. Being steadfast is the practice of a Bodhisattva, because one does not abandon what one has undertaken. Being superior is the practice of a Bodhisattva, because one is diligent and does not regress. Being compliant is the practice of a Bodhisattva, because one does not oppose one's companions. Being joyful is the practice of a Bodhisattva, because one brings joy to those who do evil. Having faith and joy is the practice of a Bodhisattva, because one is delighted to see the Buddha, hear the Dharma, and serve the teachers. Having armor of diamond is the practice of a Bodhisattva, because one does not violate the precepts. Adorning the Buddha-land is the practice of a Bodhisattva, because one purifies one's own mind. Transcending all is the practice of a Bodhisattva, because one enters the supreme vehicle. Knowing and repaying kindness is the practice of a Bodhisattva, because one does not cut off the lineage of the Buddha. Wisdom and skillful means are the practice of a Bodhisattva, because one continuously embraces sentient beings. When these practices of a Bodhisattva were spoken, five hundred Bodhisattvas attained the 'tolerance of the non-arising of dharmas' (understanding of the truth that dharmas neither arise nor cease). At that time, the merchant prince asked Manjusri (文殊師利): 'Excellent! You have spoken well about the practices of a Bodhisattva. If all Bodhisattvas can practice in this way, then they have already received the prediction of Buddhahood from the Tathagata.' The Buddha said to the prince:

「如是如是，如汝所言。我昔得此行時，然燈世尊與我授記。我時獲得無生法忍，是名如來最大神變。若久成就清凈業者，乃能修習此菩薩行。」

爾時商主天子白佛言：「世尊！云何名無生？云何當得此無生忍？」

佛言：「無生者，非先有生后說無生，本自不生故名無生。非先有起后說無起，本來不起故名無起。非先有相后說無相，本來無相故名無相。非先有作后說無作，本自無作故名無作。非先有眾生后說于空，眾生性空故說為空。如是了知無生無滅本無所染，是名無生。云何為忍？如是忍可一切眾生、一切剎土本來不生，是名為忍。如是忍可一切聲聞、辟支佛本來不生，是名為忍。如是忍可一切菩薩、一切諸佛本來不生，是名為忍。如是忍可一切諸法本來不生，是名為忍。天子！以諸法不生故剎那剎那空，以剎那空故名為無相，剎那無相故色剎那空，色剎那空故受想行識剎那空，識剎那空故界剎那空，界剎那空故處剎那空。若剎那空則無所有，無所有故則無所染，無所染故則自性離，自性離故是名一切法本來寂靜。能如是忍，入于平等，是則名為得無生忍受菩提記。得此忍者為無所得。云何名為有所得者？見我我所二相可得，名有所得。見眾生壽者養育我人二相可得，名有所得。何謂無所得？見

【現代漢語翻譯】現代漢語譯本：『是這樣的，是這樣的，正如你所說。我過去修行此道時，然燈世尊（Dipamkara Buddha）曾為我授記。那時我獲得了無生法忍，這被稱為如來最大的神通變化。如果長期成就清凈業的人，才能修習這種菩薩行。』

當時，商主天子（a deva named Merchant Lord）對佛說：『世尊！什麼叫做無生？如何才能獲得這種無生忍？』

佛說：『所謂無生，不是先有生后說無生，而是本來就沒有生，所以叫做無生。不是先有起后說無起，而是本來就沒有起，所以叫做無起。不是先有相后說無相，而是本來就沒有相，所以叫做無相。不是先有作后說無作，而是本來就沒有作，所以叫做無作。不是先有眾生后說空，而是眾生的本性就是空，所以說為空。像這樣了知無生無滅，本來沒有染污，這就叫做無生。什麼是忍呢？像這樣忍可一切眾生、一切剎土本來不生，這叫做忍。像這樣忍可一切聲聞（Sravaka）、辟支佛（Pratyekabuddha）本來不生，這叫做忍。像這樣忍可一切菩薩、一切諸佛本來不生，這叫做忍。像這樣忍可一切諸法本來不生，這叫做忍。天子！因為諸法不生，所以剎那剎那都是空；因為剎那空，所以叫做無相；剎那無相，所以色剎那空；色剎那空，所以受、想、行、識剎那空；識剎那空，所以界剎那空；界剎那空，所以處剎那空。如果剎那空，那就什麼都沒有；因為什麼都沒有，所以就沒有染污；因為沒有染污，所以自性清凈；自性清凈，所以叫做一切法本來寂靜。能夠這樣忍可，進入平等，這就叫做獲得無生忍，接受菩提的授記。獲得這種忍的人是無所得的。什麼叫做有所得呢？見到我、我所二相可以得到，叫做有所得。見到眾生、壽者、養育者、人等二相可以得到，叫做有所得。什麼叫做無所得呢？見到』

【English Translation】 English version: 'It is so, it is so, as you have said. When I was practicing this path in the past, Dipamkara Buddha gave me a prediction. At that time, I obtained the forbearance of non-origination, which is called the greatest miraculous transformation of the Tathagata. Only those who have long cultivated pure karma can practice this Bodhisattva path.'

At that time, the deva named Merchant Lord said to the Buddha, 'World Honored One! What is called non-origination? How can one obtain this forbearance of non-origination?'

The Buddha said, 'Non-origination is not that there is origination first and then non-origination is spoken of, but rather that there is no origination from the beginning, therefore it is called non-origination. It is not that there is arising first and then non-arising is spoken of, but rather that there is no arising from the beginning, therefore it is called non-arising. It is not that there is a characteristic first and then non-characteristic is spoken of, but rather that there is no characteristic from the beginning, therefore it is called non-characteristic. It is not that there is action first and then non-action is spoken of, but rather that there is no action from the beginning, therefore it is called non-action. It is not that there are sentient beings first and then emptiness is spoken of, but rather that the nature of sentient beings is emptiness, therefore it is called emptiness. Understanding non-origination and non-cessation in this way, which is originally without defilement, is called non-origination. What is forbearance? To forbear that all sentient beings and all lands are originally non-originated is called forbearance. To forbear that all Sravakas and Pratyekabuddhas are originally non-originated is called forbearance. To forbear that all Bodhisattvas and all Buddhas are originally non-originated is called forbearance. To forbear that all dharmas are originally non-originated is called forbearance. Deva! Because all dharmas are non-originated, they are empty moment by moment; because they are empty moment by moment, they are called non-characteristic; because they are non-characteristic moment by moment, form is empty moment by moment; because form is empty moment by moment, sensation, perception, volition, and consciousness are empty moment by moment; because consciousness is empty moment by moment, the realms are empty moment by moment; because the realms are empty moment by moment, the sense bases are empty moment by moment. If it is empty moment by moment, then there is nothing; because there is nothing, there is no defilement; because there is no defilement, the self-nature is pure; because the self-nature is pure, it is called the original quiescence of all dharmas. Being able to forbear in this way, entering into equality, is called obtaining the forbearance of non-origination and receiving the prediction of Bodhi. One who obtains this forbearance is without attainment. What is called having attainment? Seeing the two characteristics of self and what belongs to self as attainable is called having attainment. Seeing the two characteristics of sentient beings, life-span, nurturer, and person as attainable is called having attainment. What is called without attainment? Seeing'

我自性及我所性了知無二，名無所得，是則名為成就於忍。天子！菩薩于無數劫修行此忍，是名如來最大神變。」

說此忍時，三千大千世界六種震動，大光遍照一切世界，百千音樂不鼓自鳴，于虛空中雨眾妙花。四萬二千眾生皆發阿耨多羅三藐三菩提心，九萬菩薩得隨順法忍。以佛神力，令此娑婆世界如然燈佛入蓮花城時等無有異。

爾時世尊即便微笑，無量百千種種色光從佛口出，遍照無量無邊世界乃至梵世，日月光明悉不復現，繞佛三匝還從頂入。

爾時慧命阿難即從座起，偏袒右肩右膝著地，合掌恭敬，即于佛前而說偈言：

「我問光莊嚴，　　光明無與等，　破諸煩惱闇，　　微笑何因緣？　摧破眾魔怨，　　降伏諸外道，　我問十力者，　　何緣現微笑？　如來殊妙色，　　具三十二相，　十方所尊敬，　　微笑何因緣？　智海智慧樹，　　開導諸群生，　功德無有邊，　　何緣現微笑？　名稱遍三世，　　離垢具三明，　已度三解脫，　　何緣現微笑？　破生死醫王，　　足下輞輪具，　金剛身不壞，　　微笑何因緣？　誰能具此忍？　　誰修此凈行，　志求佛功德？　　由是尊微笑。　導師所示現，　　是必有因緣，　善哉演梵音，　　令眾咸

【現代漢語翻譯】現代漢語譯本『我』的自性以及『我』所擁有的性質，了知這兩者並無差別，這被稱為『無所得』，這就是成就了『忍』的境界。天子啊！菩薩在無數劫中修行這種『忍』，這被稱為如來最大的神通變化。」當宣說這種『忍』的時候，三千大千世界發生了六種震動，巨大的光明照耀著一切世界，成百上千的音樂無需敲擊便自行鳴響，在虛空中降下了各種美妙的花朵。四萬二千眾生都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），九萬菩薩獲得了隨順法忍（順應真理的智慧）。憑藉佛的神力，使得這個娑婆世界如同然燈佛（過去佛）進入蓮花城時一樣，沒有任何差別。這時，世尊便露出了微笑，無量百千種顏色的光芒從佛的口中發出，照耀著無量無邊的世界，乃至梵天世界，日月的光輝都消失不見，光芒圍繞佛身三圈后從頭頂進入。這時，慧命阿難（佛陀的十大弟子之一）立即從座位上站起，袒露右肩，右膝跪地，合掌恭敬，在佛前說了偈語：『我問光芒莊嚴的佛陀，您的光明無與倫比，能破除一切煩惱的黑暗，請問您微笑的原因是什麼？』『您能摧毀一切魔的怨恨，降伏一切外道，我問具有十力的佛陀，您微笑的原因是什麼？』『如來您擁有殊勝美妙的容色，具足三十二種相好，為十方世界所尊敬，請問您微笑的原因是什麼？』『您是智慧的海洋，智慧的樹木，開導著一切眾生，功德無邊無際，請問您微笑的原因是什麼？』『您的名稱遍佈三世，遠離垢染，具足三明（宿命明、天眼明、漏盡明），已經度脫了三解脫門（空解脫門、無相解脫門、無作解脫門），請問您微笑的原因是什麼？』『您是破除生死的醫王，足下有輞輪的紋路，金剛之身不會壞滅，請問您微笑的原因是什麼？』『誰能具足這種『忍』？誰能修行這種清凈的行為，立志追求佛的功德？因為這個原因，您才露出微笑。』『導師您所展示的，必定有其因緣，請您發出美妙的梵音，讓眾生都能夠明白。』

【English Translation】 English version 'My' self-nature and the nature of what 'I' possess, knowing that these two are not different, this is called 'no attainment,' and this is the state of accomplishing 'patience'. O son of heaven! Bodhisattvas cultivate this 'patience' for countless kalpas, and this is called the greatest divine transformation of the Tathagata.」 When this 'patience' was spoken, the three thousand great thousand worlds shook in six ways, great light illuminated all worlds, hundreds and thousands of musical instruments played without being struck, and various wonderful flowers rained down in the void. Forty-two thousand beings all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), and ninety thousand Bodhisattvas attained the patience of following the Dharma (wisdom that accords with the truth). By the power of the Buddha, this Saha world was made to be no different from when Dipankara Buddha (a past Buddha) entered the city of Lotus. At this time, the World Honored One then smiled, and immeasurable hundreds and thousands of colors of light came out of the Buddha's mouth, illuminating immeasurable and boundless worlds, even up to the Brahma world, and the light of the sun and moon disappeared. The light circled the Buddha three times and then entered from the top of his head. At this time, the venerable Ananda (one of the Buddha's ten great disciples) immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and spoke the following verse before the Buddha: 'I ask the Buddha, adorned with light, your light is unparalleled, able to break the darkness of all afflictions, what is the reason for your smile?' 'You can destroy all the hatred of demons, subdue all the heretics, I ask the Buddha with ten powers, what is the reason for your smile?' 'Tathagata, you possess a special and wonderful appearance, complete with thirty-two marks, respected by the ten directions, what is the reason for your smile?' 'You are the ocean of wisdom, the tree of wisdom, guiding all sentient beings, your merits are boundless, what is the reason for your smile?' 'Your name pervades the three worlds, free from defilement, possessing the three insights (knowledge of past lives, divine eye, and the extinction of outflows), having already crossed the three doors of liberation (emptiness, signlessness, and wishlessness), what is the reason for your smile?' 'You are the king of medicine who breaks the cycle of birth and death, your feet have the marks of a wheel, your diamond body is indestructible, what is the reason for your smile?' 'Who can possess this 'patience'? Who can cultivate this pure conduct, aspiring to the merits of the Buddha? It is for this reason that you smile.' 'The guidance you have shown, O Teacher, must have a cause, please utter your wonderful Brahma voice, so that all beings may understand.'

歡喜。」

佛告阿難：「我說此法門時，七萬二千眾生髮阿耨多羅三藐三菩提心，三萬二千菩薩獲無生忍。阿難！汝見是商主天子不？」

阿難白言：「唯然已見。」

佛言：「阿難！此商主天子已曾供養無數諸佛，勸發無量眾生於阿耨多羅三藐三菩提。阿難！此商主天子過三百阿僧祇劫，當得阿耨多羅三藐三菩提，號功德王光明如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名清凈，劫名無垢。其土皆以七寶所成，地平如掌，有八階道寶網彌覆種種莊嚴。彼佛剎土無有聲聞辟支佛名，及餘外道勒迦波利羅、婆若迦等。無諸魔事壞正法者，亦無八難及諸非法苦惱之聲。隨心所念飲食自然。彼土眾生衣服珍玩，猶如他化自在諸天。身皆金色三十二相，住阿耨多羅三藐三菩提。是故名為清凈世界。彼功德王光明如來壽四十小劫。彼佛法中有六十二俱胝菩薩，以願力故隨佛涅槃。阿難！若有菩薩發阿耨多羅三藐三菩提心、得如是忍，一切當生清凈世界，為功德王光明如來授阿耨多羅三藐三菩提記。」

爾時會中有天子名曰觀察，以天曼陀羅花散如來上，作如是言：「若功德王光明如來成無上道時，我當生彼清凈世界為轉輪王，承事供養彼佛世尊諸菩薩眾，次

【現代漢語翻譯】現代漢語譯本：歡喜。』佛陀告訴阿難：『我說這個法門時，有七萬二千眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），三萬二千菩薩獲得了無生法忍（對法無生滅的領悟）。阿難！你看到那位商主天子了嗎？』阿難回答說：『是的，我看到了。』佛陀說：『阿難！這位商主天子曾經供養過無數的佛，勸導無量的眾生髮起阿耨多羅三藐三菩提心。阿難！這位商主天子經過三百阿僧祇劫（極長的時間單位），將證得阿耨多羅三藐三菩提，號為功德王光明如來（佛的稱號）、應（應供）、正等覺（正遍知）、明行足（智慧和德行圓滿）、善逝（善於去往涅槃）、世間解（瞭解世間一切）、無上士（無上之人）、調御丈夫（能調伏眾生之人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬的人）。他的國土名為清凈，劫名為無垢。那裡的土地都由七寶構成，平坦如手掌，有八條階梯道路，寶網覆蓋，種種莊嚴。那個佛土沒有聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的名字，也沒有其他外道勒迦波利羅（一種外道）、婆若迦（另一種外道）等。沒有魔事破壞正法，也沒有八難（八種障礙修行的境況）和各種非法苦惱的聲音。隨心所想，飲食自然出現。那裡的眾生衣服珍寶，如同他化自在天（欲界第六天）的諸天一樣。身體都是金色，具有三十二相（佛的特徵），安住于阿耨多羅三藐三菩提。因此稱為清凈世界。那位功德王光明如來的壽命有四十小劫。他的佛法中有六十二俱胝（極大的數量單位）菩薩，因為願力的緣故，隨佛涅槃。阿難！如果有菩薩發起阿耨多羅三藐三菩提心，獲得這樣的忍，一切都將往生清凈世界，被功德王光明如來授記阿耨多羅三藐三菩提。』這時，會中有一位天子名叫觀察，用天上的曼陀羅花散在如來身上，這樣說道：『如果功德王光明如來成就無上道時，我將往生到那個清凈世界，成為轉輪王（統治世界的理想君主），承事供養那位佛世尊和諸菩薩眾，』

【English Translation】 English version: 『Rejoiced.』 The Buddha said to Ananda, 『When I spoke this Dharma, seventy-two thousand beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and thirty-two thousand Bodhisattvas attained the forbearance of non-origination. Ananda, have you seen that Merchant Prince?』 Ananda replied, 『Yes, I have seen him.』 The Buddha said, 『Ananda, this Merchant Prince has previously made offerings to countless Buddhas and encouraged immeasurable beings to generate the mind of Anuttara-samyak-sambodhi. Ananda, after three hundred asamkhya kalpas (immeasurably long periods of time), this Merchant Prince will attain Anuttara-samyak-sambodhi and will be named the Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One), the Light of Merit King. His country will be named Pure, and the kalpa will be named Immaculate. The land will be made of seven treasures, as flat as the palm of a hand, with eight-tiered roads, covered by jeweled nets, and adorned with various decorations. In that Buddha-land, there will be no names of Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas), nor will there be any other heretics such as the Loka-parivrajakas (wandering ascetics) or the Brahmanas. There will be no demonic affairs that destroy the true Dharma, nor will there be the eight difficulties (eight conditions that hinder spiritual practice) or the sounds of illegal suffering. Whatever food is desired will appear naturally. The clothes and treasures of the beings in that land will be like those of the gods of Paranirmitavasavartin (the sixth heaven of the desire realm). Their bodies will all be golden, possessing the thirty-two marks (of a Buddha), and they will abide in Anuttara-samyak-sambodhi. Therefore, it is called a Pure World. The lifespan of that Light of Merit King Tathagata will be forty small kalpas. In his Dharma, there will be sixty-two kotis (a very large number) of Bodhisattvas who, due to their vows, will enter Nirvana with the Buddha. Ananda, if any Bodhisattva generates the mind of Anuttara-samyak-sambodhi and attains such forbearance, all will be born in the Pure World and will receive the prediction of Anuttara-samyak-sambodhi from the Light of Merit King Tathagata.』 At that time, a Deva (god) named Observation in the assembly scattered celestial Mandarava flowers upon the Tathagata and said, 『When the Light of Merit King Tathagata attains the unsurpassed path, I will be born in that Pure World as a Chakravartin King (universal monarch), serving and making offerings to that Buddha, the World Honored One, and all the Bodhisattvas,』

補佛處，得阿耨多羅三藐三菩提。」

佛告阿難：「此觀察天子當於彼功德王光明如來法中作轉輪王，名曰善見。以無量供具恭敬供養彼佛如來，具足圓滿助菩提法，當於彼土成阿耨多羅三藐三菩提，號普光明如來、應、正等覺。阿難！彼善見王立其長子紹王位已，于彼佛所出家修道。彼佛世尊臨涅槃時，便與授記：『此善見菩薩於我滅后，次當得成阿耨多羅三藐三菩提。』佛授記已便入涅槃。」

爾時舍利子告商主天子言：「如來已授汝菩提記。」

天子言：「大德！如佛所化人而與授記，我亦如是。如真如性不增不減，如來授記亦無增減。」

爾時世尊告阿難言：「如是法門，汝當受持廣為人說，利益安樂無量眾生，攝受未來諸菩薩故。」

阿難白佛言：「世尊！我已頂受。當何名之？云何奉持？」

佛告阿難：「此經名為『說大神變』，亦名『文殊師利所說密語』，亦名『商主天子所問』，如是受持。阿難！若善男子善女人能於此經信受讀誦為他廣說，則為已攝一切功德。」

佛說此經已，慧命阿難並余比丘、商主天子，及無量無邊阿僧祇那由他諸天子等，文殊師利及無量阿僧祇十方世界諸來集會菩薩摩訶薩眾，及一切世間天、人、阿修羅等，聞佛所說，歡喜奉行

【現代漢語翻譯】現代漢語譯本補足佛陀的地位，證得阿耨多羅三藐三菩提（無上正等正覺）。佛陀告訴阿難：『這位觀察天子將在功德王光明如來（佛名）的教法中成為轉輪王，名為善見。他將以無量的供品恭敬供養那位如來，圓滿具足菩提的助緣，將在那個國土成就阿耨多羅三藐三菩提，號為普光明如來、應、正等覺。阿難，那位善見王在立他的長子繼承王位后，將在那位佛陀那裡出家修行。那位佛世尊臨近涅槃時，便為他授記說：『這位善見菩薩在我滅度后，將次第成就阿耨多羅三藐三菩提。』佛陀授記后便入涅槃。』當時，舍利子告訴商主天子說：『如來已經為你授了菩提記。』天子說：『大德，如同佛陀所教化的人被授記一樣，我也是如此。如同真如的本性不增不減，如來的授記也沒有增減。』當時，世尊告訴阿難說：『這樣的法門，你應當受持，廣為他人宣說，利益安樂無量的眾生，攝受未來的諸菩薩。』阿難對佛說：『世尊，我已經領受。這個法門應當叫什麼名字？應當如何奉持？』佛陀告訴阿難：『這部經名為『說大神變』，也名為『文殊師利所說密語』，也名為『商主天子所問』，應當這樣受持。阿難，如果善男子善女人能夠信受這部經，讀誦併爲他人廣說，就等於已經攝取了一切功德。』佛陀說完這部經后，慧命阿難和其餘的比丘、商主天子，以及無量無邊的阿僧祇那由他諸天子等，文殊師利和無量阿僧祇十方世界來的菩薩摩訶薩眾，以及一切世間的天、人、阿修羅等，聽聞佛陀所說，都歡喜奉行。

【English Translation】 English version Completing the Buddha's position, attaining Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). The Buddha told Ananda, 'This Observing Son of Heaven will become a Wheel-Turning King named Good Vision in the Dharma of the Tathagata (Buddha) King of Merit and Light. He will respectfully make offerings to that Tathagata with immeasurable offerings, fully completing the aids to Bodhi, and will attain Anuttara-samyak-sambodhi in that land, named Universal Light Tathagata, Arhat, Samyak-sambuddha. Ananda, after King Good Vision establishes his eldest son to succeed the throne, he will leave home to cultivate the Way at that Buddha's place. When that World Honored One is about to enter Nirvana, he will give him a prophecy: 「This Bodhisattva Good Vision, after my extinction, will successively attain Anuttara-samyak-sambodhi.」 After the Buddha gave the prophecy, he entered Nirvana.' At that time, Shariputra told the Merchant Prince Son of Heaven, 'The Tathagata has already given you the prophecy of Bodhi.' The Son of Heaven said, 'Great Virtue, just as those who are transformed by the Buddha are given prophecies, so am I. Just as the nature of Suchness neither increases nor decreases, the Tathagata's prophecy also neither increases nor decreases.' At that time, the World Honored One told Ananda, 'You should uphold this Dharma teaching, widely proclaim it to others, benefit and bring peace to immeasurable sentient beings, and gather in future Bodhisattvas.' Ananda said to the Buddha, 'World Honored One, I have already received it. What should this Dharma teaching be called? How should it be upheld?' The Buddha told Ananda, 'This sutra is named 「Discourse on Great Divine Transformations,」 also named 「Secret Words Spoken by Manjushri,」 also named 「Questions of the Merchant Prince Son of Heaven,」 and should be upheld in this way. Ananda, if good men and good women can believe in this sutra, recite it, and widely proclaim it to others, it is equivalent to having gathered all merits.' After the Buddha finished speaking this sutra, the Venerable Ananda and the other Bhikkhus, the Merchant Prince Son of Heaven, and immeasurable, boundless Asankhya Nayuta Sons of Heaven, Manjushri, and immeasurable Asankhya Bodhisattva Mahasattvas from the ten directions, and all the beings of the world, including gods, humans, and Asuras, having heard what the Buddha said, joyfully practiced it.

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大寶積經卷第八十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十八

元魏優禪尼國王子月婆首那譯

摩訶迦葉會第二十三之一

如是我聞：

一時婆伽婆在舍婆提城祇樹給孤獨園，與大比丘僧五千人俱，菩薩摩訶薩八千人俱。

其名曰：文殊師利菩薩、觀世音菩薩、大勢至菩薩、德藏菩薩、彌勒菩薩，如是等菩薩摩訶薩而為上首。

爾時世尊與百千大眾恭敬圍繞而為說法。爾時摩訶迦葉在大眾中，從坐而起，偏袒右肩右膝著地，合掌恭敬白佛言：「世尊！我欲少問如來、應、正遍知，若佛聽許乃敢咨問。」

佛告迦葉：「恣汝所問。如來悉能為汝分別，斷汝疑心令得歡喜。」

爾時摩訶迦葉白佛言：「世尊！若有善男子善女人慾求涅槃，于正法中出家，當云何學？云何行？云何修觀？」

爾時世尊告摩訶迦葉：「善哉善哉。迦葉！汝今善能問于如來如是之義。如汝所問，為利一切諸天世人令得安樂。汝今諦聽善思念之，吾當為汝分別解說。」

爾時摩訶迦葉白佛言：「世尊！如是。愿樂欲聞。」

佛告迦葉：「善男子善女人慾求涅槃，于正法中出家，應學凈戒，具律儀戒，具正法教，于清凈戒

【現代漢語翻譯】現代漢語譯本《大寶積經》第八十七卷《大寶積經》第八十八卷元魏優禪尼國王子月婆首那譯摩訶迦葉會第二十三之一如是我聞：一時，佛（婆伽婆）在舍衛城（舍婆提城）的祇樹給孤獨園，與五千位大比丘僧和八千位菩薩摩訶薩在一起。他們的名字是：文殊師利菩薩（Manjusri Bodhisattva）、觀世音菩薩（Avalokitesvara Bodhisattva）、大勢至菩薩（Mahasthamaprapta Bodhisattva）、德藏菩薩（Ratnagarbha Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）等，這些菩薩摩訶薩是上首。那時，世尊被百千大眾恭敬圍繞，為他們說法。當時，摩訶迦葉（Mahakasyapa）在大眾中，從座位上站起來，袒露右肩，右膝著地，合掌恭敬地對佛說：『世尊！我想要請問如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）一些問題，如果佛允許，我才敢請問。』佛告訴迦葉：『你可以隨意發問。如來完全能夠為你解答，消除你的疑惑，讓你得到歡喜。』這時，摩訶迦葉對佛說：『世尊！如果有善男子、善女人想要尋求涅槃（Nirvana），在正法中出家，應當如何學習？如何修行？如何修觀？』這時，世尊告訴摩訶迦葉：『很好，很好。迦葉！你現在很善於向如來請問這樣的道理。正如你所問，是爲了利益一切諸天和世人，使他們得到安樂。你現在仔細聽，好好思考，我將為你分別解說。』這時，摩訶迦葉對佛說：『世尊！是的。我非常願意聽。』佛告訴迦葉：『善男子、善女人想要尋求涅槃，在正法中出家，應當學習清凈的戒律，具足律儀戒，具足正法教導，對於清凈的戒律

【English Translation】 English version The Great Treasure Accumulation Sutra, Volume 87 The Great Treasure Accumulation Sutra, Volume 88 Translated by Prince Yueposhuna of the State of Ujjain in the Northern Wei Dynasty The Chapter of Mahakasyapa, Part 1 of 23 Thus have I heard: At one time, the Bhagavan (Buddha) was in the Jeta Grove of Anathapindika in the city of Shravasti, together with five thousand great Bhikshu monks and eight thousand Bodhisattva Mahasattvas. Their names were: Manjusri Bodhisattva, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, Ratnagarbha Bodhisattva, Maitreya Bodhisattva, and other Bodhisattva Mahasattvas who were the leaders. At that time, the World Honored One was respectfully surrounded by hundreds of thousands of people, teaching them the Dharma. Then, Mahakasyapa, in the midst of the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'World Honored One! I wish to ask the Tathagata, Arhat, Samyaksambuddha some questions. If the Buddha permits, then I dare to inquire.' The Buddha said to Kasyapa: 'Ask whatever you wish. The Tathagata is fully capable of answering you, dispelling your doubts, and bringing you joy.' Then, Mahakasyapa said to the Buddha: 'World Honored One! If there are good men and good women who wish to seek Nirvana, and leave home in the Right Dharma, how should they learn? How should they practice? How should they cultivate contemplation?' Then, the World Honored One said to Mahakasyapa: 'Excellent, excellent. Kasyapa! You are now very skilled in asking the Tathagata about such a meaning. As you have asked, it is for the benefit of all gods and people, so that they may attain peace and happiness. Now listen carefully and contemplate well, and I will explain it to you in detail.' Then, Mahakasyapa said to the Buddha: 'World Honored One! Yes. I am very eager to hear.' The Buddha said to Kasyapa: 'Good men and good women who wish to seek Nirvana, and leave home in the Right Dharma, should learn pure precepts, be complete in the precepts of discipline, be complete in the teachings of the Right Dharma, and regarding pure precepts

微細不犯，應如是學。隨順正法離諂曲心，遠離貪慾具足慚愧，常畏生死樂求遠離，厭離生死常念涅槃。若在樹下、若山巖間、若在靜室、若在窟中，初修正意，念于如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、婆伽婆，生具足種姓、具足善根，具足無量凈戒、無量三昧、無量智慧、無量解脫、無量解脫知見，具足一切無邊佛法不可思議，具足無等無邊功德。實語真語，所言無二不誑眾生。為大醫王能拔毒箭，為不請友具大慈悲，為大導師說甚深法令入甚深，說寂滅法令得寂滅。空無眾生、無相斷相、無愿離愿、無有戲論離諸戲論，甚深難見難覺。其性遠離，離於有無，無行斷行、無說離說。無相平等，離垢清凈無取無舍，能滅諸苦、能斷渴愛令至涅槃。迦葉！比丘如是一日若過一日，在於靜室心念如來，作是思念：『我得人身，得出家道，得比丘法，親近如來，不應懈怠。所以者何？於此修戒當得道果。以是因緣于未來世，若佛出世當得見佛，佛出世難如優曇花。』迦葉！比丘修行應學慧命須菩提之所修行。

「迦葉！如來、應、正遍知難得見聞，于正法中而得出家，具比丘戒甚為希有。善男子善女人于正法中出家者，為二事故。何等為二？一者為現得道果故，二者為見未來

【現代漢語翻譯】現代漢語譯本對於微小的過失也不要觸犯，應當這樣學習。要順應正法，遠離虛偽諂媚之心，遠離貪慾，具備慚愧之心，常常畏懼生死，樂於尋求遠離，厭惡生死，常常思念涅槃。如果在樹下、山巖間、靜室或洞穴中，首先要端正心意，憶念如來（Tathagata），應（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta devamanushyanam）、佛（Buddha）、婆伽婆（Bhagavan），他具有圓滿的種姓、圓滿的善根，圓滿無量的凈戒、無量的三昧、無量的智慧、無量的解脫、無量的解脫知見，具足一切無邊佛法不可思議，具足無等無邊的功德。所說真實不虛，所言無二，不欺騙眾生。他是偉大的醫王，能拔除毒箭；是不請之友，具有大慈悲心；是偉大的導師，宣說甚深佛法，使人進入甚深境界，宣說寂滅之法，使人獲得寂滅。空無眾生，無相斷相，無愿離愿，沒有戲論，遠離一切戲論，甚深難見難覺。其自性遠離，遠離有無，無行斷行，無說離說。無相平等，遠離垢染清凈，無取無舍，能滅除一切痛苦，能斷除渴愛，使人到達涅槃。迦葉（Kashyapa）！比丘如果這樣一天又一天，在靜室中憶念如來，這樣思念：『我得到了人身，出家修行，得到了比丘的身份，親近如來，不應該懈怠。為什麼呢？因為通過修持戒律，可以獲得道果。因為這個因緣，在未來世，如果佛陀出世，我將能夠見到佛陀，佛陀出世就像優曇花一樣稀有。』迦葉！比丘修行應當學習慧命須菩提（Subhuti）的修行方式。「迦葉！如來、應、正遍知難以見到和聽聞，能在正法中出家，具足比丘戒是非常稀有的。善男子善女人能在正法中出家，是爲了兩個原因。哪兩個原因呢？一是為現在獲得道果，二是為見到未來佛陀。

【English Translation】 English version One should learn not to commit even the slightest offense. One should follow the true Dharma, abandon deceitful and flattering hearts, stay away from greed, possess a sense of shame, always fear birth and death, seek detachment, detest birth and death, and constantly contemplate Nirvana. Whether under a tree, on a mountain cliff, in a quiet room, or in a cave, one should first rectify one's mind and contemplate the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shasta devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (Blessed One). He is endowed with a perfect lineage, perfect roots of goodness, immeasurable pure precepts, immeasurable samadhi, immeasurable wisdom, immeasurable liberation, and immeasurable knowledge and vision of liberation. He is endowed with all immeasurable and inconceivable Buddha-dharmas, and immeasurable and incomparable merits. He speaks truthfully and without falsehood, his words are consistent, and he does not deceive sentient beings. He is the great physician who can extract the poisoned arrow; he is a friend unasked, possessing great compassion; he is the great guide who expounds the profound Dharma, leading beings into profound states, and teaches the Dharma of cessation, enabling beings to attain cessation. Empty of sentient beings, without characteristics, cutting off characteristics, without wishes, abandoning wishes, without play, abandoning all play, profound, difficult to see and difficult to perceive. Its nature is detached, detached from existence and non-existence, without action, cutting off action, without speech, abandoning speech. Without characteristics, equal, free from defilement, pure, without grasping or abandoning, able to extinguish all suffering, able to cut off craving, leading to Nirvana. Kashyapa! If a bhikkhu spends his days in this way, contemplating the Tathagata in a quiet room, thinking, 'I have obtained a human body, have left home to practice, have obtained the status of a bhikkhu, and am close to the Tathagata, I should not be lazy. Why? Because by practicing the precepts, one can attain the fruit of the path. Because of this cause, in the future, if a Buddha appears in the world, I will be able to see the Buddha, the appearance of a Buddha is as rare as the udumbara flower.' Kashyapa! A bhikkhu should learn the practice of the wise Subhuti. 「Kashyapa! The Tathagata, Arhat, Samyaksambuddha is difficult to see and hear, and to leave home in the true Dharma, possessing the precepts of a bhikkhu, is extremely rare. A good man or good woman who leaves home in the true Dharma does so for two reasons. What are these two reasons? One is to attain the fruit of the path in the present, and the other is to see the future Buddha.

佛故。迦葉！有諸癡人，受著袈裟違背如來，自謂我得道果聖人。是人若在靜室、若在窟中，貪心思念：『一切施主施我衣缽。』作如是念：『如來不知我、不覺我、不見我。』迦葉！比丘若在靜室、若在窟中，若行若坐若臥，若念貪慾、若念瞋恚及餘種種諸惡覺觀。隨所住處，其中諸神知彼比丘，心生愁憂作如是念：『此諸比丘非法非宜。于正法中得出家已，思惟如是不善之法。』迦葉！彼諸神等知彼比丘，各作方便令不安隱。迦葉！彼諸天神以少善根得少智慧尚知他心，況復如來百千萬億阿僧祇劫具行智慧？迦葉！如來無所不知、無所不見、無所不覺、無所不證。迦葉！如來具足無礙智慧，於三世法皆悉了知。是故迦葉！善男子善女人于正法中得出家者，應作是念：『諸佛如來悉知我心，十方世界現在諸佛亦知我心，莫于佛法作沙門賊。』迦葉！云何名沙門賊？沙門賊有四種。何等為四？迦葉！若有比丘整理法服，似像比丘而破禁戒作不善法，是名第一沙門之賊。二者于日暮后其心思惟不善之法，是名第二沙門之賊。三者未得聖果，自知凡夫，為利養故自稱我得阿羅漢果，是名第三沙門之賊。四者自讚毀他，是名第四沙門之賊。迦葉！是名四種沙門之賊。迦葉！譬如有人具大勢力，于閻浮提一切眾生所有珍寶，金

【現代漢語翻譯】現代漢語譯本：佛陀告訴迦葉：『有一些愚癡的人，身披袈裟卻違背如來的教誨，自認為自己已經證得道果，成為聖人。』這些人如果身處靜室或洞窟中，心中貪婪地想著：『所有的施主都應該供養我衣缽。』他們還這樣想：『如來不知道我，不覺察我，看不見我。』迦葉，比丘如果身處靜室或洞窟中，無論是行走、坐著還是躺臥，如果心中想著貪慾、嗔恚以及其他種種惡念。無論他們身處何處，那裡的諸神都會知道這些比丘的心思，併爲此感到憂愁，他們會這樣想：『這些比丘的行為不符合佛法，他們已經出家，卻還想著這些不善的事情。』迦葉，那些諸神知道這些比丘的心思后，會各自想辦法讓他們感到不安。迦葉，那些天神憑藉著少許的善根就能獲得少許的智慧，尚且能知道他人的心思，更何況如來經過百千萬億阿僧祇劫的修行，具足了智慧呢？迦葉，如來無所不知，無所不見，無所不覺，無所不證。迦葉，如來具足無礙的智慧，對於過去、現在、未來三世的一切法都完全瞭解。因此，迦葉，善男子善女人如果能在正法中出家，就應該這樣想：『諸佛如來都知道我的心思，十方世界現在的諸佛也都知道我的心思，不要在佛法中做沙門賊。』迦葉，什麼叫做沙門賊呢？沙門賊有四種。是哪四種呢？迦葉，如果有的比丘整理法服，外表像個比丘，卻違犯戒律，做不善的事情，這叫做第一種沙門賊。第二種是，在日落之後，心中還想著不善的事情，這叫做第二種沙門賊。第三種是，沒有證得聖果，明明知道自己是凡夫，卻爲了獲得供養，自稱自己已經證得阿羅漢果，這叫做第三種沙門賊。第四種是，自我讚揚，詆譭他人，這叫做第四種沙門賊。迦葉，這叫做四種沙門賊。迦葉，譬如有一個人擁有強大的勢力，能夠拿走閻浮提（Jambudvipa，指我們所居住的這個世界）所有眾生的珍寶，金現代漢語譯本：銀、琉璃、玻璃、珊瑚、琥珀、硨磲、瑪瑙等，他都能拿走。迦葉，如果有人能拿走這些珍寶，他能被稱為賊嗎？』迦葉回答說：『世尊，這不能稱為賊。』佛陀說：『迦葉，如果有人能拿走閻浮提所有眾生的珍寶，這不能稱為賊。但是，如果有人在我的正法中出家，卻違犯戒律，做不善的事情，這才是真正的賊。』迦葉，如果有人能拿走閻浮提所有眾生的珍寶，這不能稱為賊。但是，如果有人在我的正法中出家，卻爲了獲得供養，自稱自己已經證得阿羅漢果，這才是真正的賊。迦葉，如果有人能拿走閻浮提所有眾生的珍寶，這不能稱為賊。但是，如果有人在我的正法中出家，卻自我讚揚，詆譭他人，這才是真正的賊。迦葉，這四種人才是真正的賊。』 English version: The Buddha said, 'Kashyapa, there are some foolish people who wear the monastic robe but go against the teachings of the Tathagata (如來, Thus Come One), claiming that they have attained the fruit of the path and become sages.' If these people are in a quiet room or a cave, they greedily think, 'All donors should offer me robes and bowls.' They also think, 'The Tathagata does not know me, is not aware of me, and does not see me.' Kashyapa, if a bhikkhu (比丘, monk) is in a quiet room or a cave, whether walking, sitting, or lying down, if he thinks of greed, hatred, and other various evil thoughts, wherever they are, the gods there will know the thoughts of these bhikkhus and feel sorrow, thinking, 'These bhikkhus are not acting according to the Dharma (法, teachings). They have left home life in the true Dharma, yet they are thinking of these unwholesome things.' Kashyapa, those gods, knowing the thoughts of these bhikkhus, will each find ways to make them feel uneasy. Kashyapa, those gods, with their small amount of good roots, can gain a little wisdom and know the minds of others, how much more so the Tathagata, who has practiced for hundreds of millions of asamkhya (阿僧祇, countless) kalpas (劫, eons) and possesses complete wisdom? Kashyapa, the Tathagata knows everything, sees everything, is aware of everything, and has realized everything. Kashyapa, the Tathagata possesses unobstructed wisdom and fully understands all the dharmas (法, phenomena) of the past, present, and future. Therefore, Kashyapa, good men and good women who leave home life in the true Dharma should think, 'All the Buddhas and Tathagatas know my mind, and the present Buddhas in the ten directions also know my mind. Do not become a thief in the Buddha's Dharma.' Kashyapa, what is called a 'thief in the Dharma'? There are four kinds of thieves in the Dharma. What are the four? Kashyapa, if a bhikkhu arranges his monastic robes, appears to be a bhikkhu, but breaks the precepts and does unwholesome things, this is called the first kind of thief in the Dharma. The second is, after sunset, thinking of unwholesome things, this is called the second kind of thief in the Dharma. The third is, not having attained the fruit of a sage, knowing that he is an ordinary person, but for the sake of gain, claiming that he has attained the fruit of an Arhat (阿羅漢, one who has attained enlightenment), this is called the third kind of thief in the Dharma. The fourth is, praising oneself and disparaging others, this is called the fourth kind of thief in the Dharma. Kashyapa, these are called the four kinds of thieves in the Dharma. Kashyapa, it is like a person with great power who can take all the treasures of all beings in Jambudvipa (閻浮提, the world we live in), gold, English version: silver, lapis lazuli, crystal, coral, amber, tridacna, agate, and so on, he can take them all. Kashyapa, if someone can take these treasures, can he be called a thief?' Kashyapa replied, 'World Honored One, this cannot be called a thief.' The Buddha said, 'Kashyapa, if someone can take all the treasures of all beings in Jambudvipa, this cannot be called a thief. However, if someone leaves home life in my true Dharma but breaks the precepts and does unwholesome things, this is the real thief.' Kashyapa, if someone can take all the treasures of all beings in Jambudvipa, this cannot be called a thief. However, if someone leaves home life in my true Dharma but, for the sake of gain, claims that he has attained the fruit of an Arhat, this is the real thief. Kashyapa, if someone can take all the treasures of all beings in Jambudvipa, this cannot be called a thief. However, if someone leaves home life in my true Dharma but praises himself and disparages others, this is the real thief. Kashyapa, these four kinds of people are the real thieves.'

【English Translation】 The Buddha said, 'Kashyapa, there are some foolish people who wear the monastic robe but go against the teachings of the Tathagata (如來, Thus Come One), claiming that they have attained the fruit of the path and become sages.' If these people are in a quiet room or a cave, they greedily think, 'All donors should offer me robes and bowls.' They also think, 'The Tathagata does not know me, is not aware of me, and does not see me.' Kashyapa, if a bhikkhu (比丘, monk) is in a quiet room or a cave, whether walking, sitting, or lying down, if he thinks of greed, hatred, and other various evil thoughts, wherever they are, the gods there will know the thoughts of these bhikkhus and feel sorrow, thinking, 'These bhikkhus are not acting according to the Dharma (法, teachings). They have left home life in the true Dharma, yet they are thinking of these unwholesome things.' Kashyapa, those gods, knowing the thoughts of these bhikkhus, will each find ways to make them feel uneasy. Kashyapa, those gods, with their small amount of good roots, can gain a little wisdom and know the minds of others, how much more so the Tathagata, who has practiced for hundreds of millions of asamkhya (阿僧祇, countless) kalpas (劫, eons) and possesses complete wisdom? Kashyapa, the Tathagata knows everything, sees everything, is aware of everything, and has realized everything. Kashyapa, the Tathagata possesses unobstructed wisdom and fully understands all the dharmas (法, phenomena) of the past, present, and future. Therefore, Kashyapa, good men and good women who leave home life in the true Dharma should think, 'All the Buddhas and Tathagatas know my mind, and the present Buddhas in the ten directions also know my mind. Do not become a thief in the Buddha's Dharma.' Kashyapa, what is called a 'thief in the Dharma'? There are four kinds of thieves in the Dharma. What are the four? Kashyapa, if a bhikkhu arranges his monastic robes, appears to be a bhikkhu, but breaks the precepts and does unwholesome things, this is called the first kind of thief in the Dharma. The second is, after sunset, thinking of unwholesome things, this is called the second kind of thief in the Dharma. The third is, not having attained the fruit of a sage, knowing that he is an ordinary person, but for the sake of gain, claiming that he has attained the fruit of an Arhat (阿羅漢, one who has attained enlightenment), this is called the third kind of thief in the Dharma. The fourth is, praising oneself and disparaging others, this is called the fourth kind of thief in the Dharma. Kashyapa, these are called the four kinds of thieves in the Dharma. Kashyapa, it is like a person with great power who can take all the treasures of all beings in Jambudvipa (閻浮提, the world we live in), gold, silver, lapis lazuli, crystal, coral, amber, tridacna, agate, and so on, he can take them all. Kashyapa, if someone can take these treasures, can he be called a thief?' Kashyapa replied, 'World Honored One, this cannot be called a thief.' The Buddha said, 'Kashyapa, if someone can take all the treasures of all beings in Jambudvipa, this cannot be called a thief. However, if someone leaves home life in my true Dharma but breaks the precepts and does unwholesome things, this is the real thief.' Kashyapa, if someone can take all the treasures of all beings in Jambudvipa, this cannot be called a thief. However, if someone leaves home life in my true Dharma but, for the sake of gain, claims that he has attained the fruit of an Arhat, this is the real thief. Kashyapa, if someone can take all the treasures of all beings in Jambudvipa, this cannot be called a thief. However, if someone leaves home life in my true Dharma but praises himself and disparages others, this is the real thief. Kashyapa, these four kinds of people are the real thieves.'

銀琉璃真珠珊瑚虎珀等寶，刀杖加害皆悉奪取。迦葉！于汝意云何？此人得罪寧為多不？」

迦葉白佛言：「甚多。世尊！」

佛告迦葉：「若有凡夫未得聖果，自知凡夫，為利養故自稱我得須陀洹果，若受一食，罪多於彼。」

爾時摩訶迦葉白佛言：「希有世尊！如來說此律儀之法，誰聞此法未得聖果自說得道受一盞水。」

佛告迦葉：「如是如是，如汝所說。若欲離生死者，應如是行，如救頭燃。迦葉！若復有人身具大力，於四天下眾生資身之具，加以刀杖悉皆奪取。迦葉！于意云何？彼人以此劫奪因緣，得罪多不？」

迦葉白佛：「甚多。世尊！甚多。善逝！」

佛告迦葉：「若凡夫人未得聖果，為利養故自稱我得斯陀含果，受一食施，罪多於彼。迦葉！若復有人于千世界所有眾生一切資具，金銀琉璃真珠珂貝虎珀珊瑚種種諸寶，無價寶衣騎乘宮殿飲食之具，刀杖加害悉皆劫奪。迦葉！于意云何？彼人以是劫害因緣，得罪多不？」

迦葉白佛：「甚多。世尊！甚多。善逝！」

佛告迦葉：「若有眾生未得聖果，自知凡夫，為利養故自稱我得阿那含果，受人信施乃至一食，罪多於彼。迦葉！若復有人身具大力，于中千世界一切眾生，若天、龍、夜叉、乾闥婆、

【現代漢語翻譯】現代漢語譯本銀、琉璃、真珠、珊瑚、虎珀等寶物，用刀杖加害，全部奪取。迦葉！你認為如何？此人所得的罪過是多還是不多？」迦葉稟告佛說：『非常多，世尊！』佛告訴迦葉：『如果有凡夫沒有證得聖果，自己知道是凡夫，爲了利益供養的緣故，自稱我已證得須陀洹果（初果，入流果），如果接受一餐食物，罪過比那人還多。』當時，摩訶迦葉稟告佛說：『稀有啊，世尊！如來說這樣的律儀之法，誰聽了此法，沒有證得聖果，卻自說得道，接受一盞水。』佛告訴迦葉：『是這樣，是這樣，如你所說。如果想要脫離生死的人，應當這樣修行，如同救頭燃一樣。迦葉！如果又有人身具大力，對於四天下（指須彌山四方的四大洲）眾生的生活資具，用刀杖全部奪取。迦葉！你認為如何？那人以此劫奪的因緣，所得的罪過是多還是不多？』迦葉稟告佛說：『非常多，世尊！非常多，善逝（佛的尊號）！』佛告訴迦葉：『如果凡夫人沒有證得聖果，爲了利益供養的緣故，自稱我已證得斯陀含果（二果，一來果），接受一餐施捨，罪過比那人還多。迦葉！如果又有人對於千世界（小千世界）所有眾生的一切資具，金、銀、琉璃、真珠、珂貝、虎珀、珊瑚種種寶物，無價的寶衣、騎乘、宮殿、飲食之具，用刀杖加害全部劫奪。迦葉！你認為如何？那人以此劫害的因緣，所得的罪過是多還是不多？』迦葉稟告佛說：『非常多，世尊！非常多，善逝！』佛告訴迦葉：『如果有眾生沒有證得聖果，自己知道是凡夫，爲了利益供養的緣故，自稱我已證得阿那含果（三果，不還果），接受別人的信施，乃至一餐食物，罪過比那人還多。迦葉！如果又有人身具大力，對於中千世界一切眾生，無論是天、龍、夜叉（鬼神）、乾闥婆（天樂神）、

【English Translation】 English version Gems such as silver, crystal, pearls, coral, and amber, using swords and staffs to harm and seize them all. Kashyapa! What do you think? Is the offense of this person great or not?' Kashyapa replied to the Buddha, 'Very great, World Honored One!' The Buddha told Kashyapa, 'If there is a common person who has not attained the holy fruit, knowing himself to be a common person, for the sake of gain and offerings, claims that he has attained the Srotapanna fruit (the first fruit, stream-enterer), if he accepts even one meal, his offense is greater than that person.' At that time, Mahakashyapa said to the Buddha, 'It is rare, World Honored One! The Dharma of discipline spoken by the Tathagata, who, having heard this Dharma, not having attained the holy fruit, would claim to have attained the Way and accept a cup of water?' The Buddha told Kashyapa, 'It is so, it is so, as you have said. If one wishes to be free from birth and death, one should practice in this way, as if saving a head on fire. Kashyapa! If there is another person who possesses great strength, and for the living necessities of all beings in the four continents (referring to the four great continents around Mount Sumeru), uses swords and staffs to seize them all. Kashyapa! What do you think? Is the offense of that person, due to this act of robbery, great or not?' Kashyapa replied to the Buddha, 'Very great, World Honored One! Very great, Sugata (an epithet of the Buddha)!' The Buddha told Kashyapa, 'If a common person has not attained the holy fruit, for the sake of gain and offerings, claims that he has attained the Sakadagami fruit (the second fruit, once-returner), and accepts one meal offering, his offense is greater than that person. Kashyapa! If there is another person who, for all the beings in a thousand worlds (a small chiliocosm), seizes all their necessities, gold, silver, crystal, pearls, cowrie shells, amber, coral, all kinds of treasures, priceless clothing, riding vehicles, palaces, food, using swords and staffs to harm and seize them all. Kashyapa! What do you think? Is the offense of that person, due to this act of robbery and harm, great or not?' Kashyapa replied to the Buddha, 'Very great, World Honored One! Very great, Sugata!' The Buddha told Kashyapa, 'If there are beings who have not attained the holy fruit, knowing themselves to be common people, for the sake of gain and offerings, claim that they have attained the Anagami fruit (the third fruit, non-returner), and accept the offerings of others, even one meal, their offense is greater than that person. Kashyapa! If there is another person who possesses great strength, for all beings in the middle chiliocosm, whether they are gods, dragons, yakshas (demons), gandharvas (celestial musicians),

阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等一切樂具，刀杖加害悉皆劫奪。迦葉！于意云何？彼人以是加害因緣，得罪多不？」

迦葉白佛：「甚多。世尊！甚多。善逝！」

佛告迦葉：「若有眾生未得聖果，自知凡夫，為利養故自稱我得阿羅漢果，受人信施乃至一食，罪多於彼。迦葉！寧奪三千大千世界眾生一切樂具，不應自稱我得聖果，受人信施乃至一食。迦葉！我觀沙門法中，更無有罪重於妄稱得聖果者。

「迦葉！聲聞之人有四惡欲。何等為四？一者求見未來世佛，二者求作轉輪聖王，三者愿生剎利大姓，四者愿生婆羅門大姓。是名四種惡欲。若有所求乃至涅槃，亦名惡欲，是名如來秘密之說。迦葉！聲聞之人有四種性，於一切時一切事所不應作。何等為四？一者著我，二者著人，三者犯戒，四者求未來佛法。此四種性，聲聞之人於一切時一切事所不應作。迦葉！若有沙門婆羅門持凈戒者，我為彼說阿耨多羅三藐三菩提，終不為彼惡欲人說。為持戒人心不諂曲求涅槃者，令其安隱是故為說。迦葉！我今更說，令諸行者聞已歡喜。迦葉！若復有人以一切樂具供養四天下一切眾生，若一劫若減一劫。迦葉！若復有人以一器水施於持戒正命之人。彼善男子善女人，所得功德勝前佈施無量無邊

【現代漢語翻譯】現代漢語譯本：『阿修羅（Asura，一種好戰的神），迦樓羅（Garuda，一種巨鳥），緊那羅（Kinnara，一種半人半鳥的樂神），摩睺羅伽（Mahoraga，一種巨蟒神），以及其他非人眾生所擁有的一切享樂之物，如果有人用刀杖等暴力手段加以傷害並全部搶奪。迦葉（Kasyapa，佛陀的弟子）啊！你認為如何？那個人因為這種傷害行為，所犯的罪過是多還是少呢？』迦葉回答佛陀說：『非常多，世尊！非常多，善逝（Sugata，佛陀的稱號）！』佛陀告訴迦葉：『如果有眾生尚未證得聖果，明明知道自己是凡夫，卻爲了貪圖供養，自稱已經證得阿羅漢果（Arhat，已斷除煩惱的聖者），接受他人的信仰佈施，哪怕只是一頓飯，所犯的罪過也比前面所說的搶奪一切樂具的人還要多。迦葉！寧可搶奪三千大千世界所有眾生的一切享樂之物，也不應該自稱已經證得聖果，接受他人的信仰佈施，哪怕只是一頓飯。迦葉！我觀察沙門（Sramana，出家修行者）的修行法門，再也沒有比虛妄宣稱自己證得聖果的罪過更嚴重的了。』『迦葉！聲聞（Sravaka，佛陀的弟子）之人有四種惡欲。是哪四種呢？第一是希望見到未來世的佛，第二是希望成為轉輪聖王（Cakravartin，統治世界的理想君主），第三是希望投生到剎帝利（Ksatriya，貴族或武士）大姓，第四是希望投生到婆羅門（Brahmana，祭司）大姓。這被稱為四種惡欲。如果有所求，哪怕是涅槃（Nirvana，解脫），也稱為惡欲，這就是如來（Tathagata，佛陀的稱號）秘密的教誨。迦葉！聲聞之人有四種習性，在任何時候任何事情都不應該去做。是哪四種呢？第一是執著於我，第二是執著於人，第三是犯戒，第四是追求未來佛法。這四種習性，聲聞之人無論在任何時候任何事情都不應該去做。迦葉！如果有沙門或婆羅門持守清凈戒律，我會為他們宣說阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），絕不會為那些有惡欲的人宣說。爲了那些持戒且內心不諂曲、追求涅槃的人，讓他們得到安穩，所以我才為他們宣說。迦葉！我現在再說，讓修行的人聽了之後感到歡喜。迦葉！如果有人用一切享樂之物供養四天下（一個佛教宇宙觀中的世界）的一切眾生，供養的時間長達一劫（kalpa，佛教的時間單位）或者減少一劫。迦葉！如果有人用一器水佈施給持戒且行為端正的人。那麼，這位善男子或善女人所獲得的功德，勝過前面那種佈施，其功德是無量無邊的。』

【English Translation】 English version: 'If someone were to harm and seize all the enjoyable possessions of Asuras (a type of warring deity), Garudas (a giant bird), Kinnaras (a celestial musician with a human body and a horse's head), Mahoragas (a great serpent deity), and other non-human beings, using weapons and violence. Kasyapa (a disciple of the Buddha), what do you think? Would that person incur much demerit because of this act of harm?' Kasyapa replied to the Buddha, 'Very much, O Blessed One! Very much, O Sugata (an epithet of the Buddha)!' The Buddha told Kasyapa, 'If there are beings who have not attained the holy fruit, knowing themselves to be ordinary beings, yet for the sake of gain, claim to have attained the fruit of Arhat (a perfected being who has attained enlightenment), and accept the offerings of faith, even a single meal, their demerit is greater than that of the person who seized all the enjoyable possessions. Kasyapa! It would be better to seize all the enjoyable possessions of all beings in the three thousand great thousand worlds than to claim to have attained the holy fruit and accept the offerings of faith, even a single meal. Kasyapa! In my observation of the practices of Sramanas (ascetics), there is no demerit greater than falsely claiming to have attained the holy fruit.' 'Kasyapa! There are four evil desires of Sravakas (disciples of the Buddha). What are the four? First, the desire to see the Buddha of the future world; second, the desire to become a Cakravartin (a universal monarch); third, the desire to be born into a noble Ksatriya (warrior) family; fourth, the desire to be born into a noble Brahmana (priestly) family. These are called the four evil desires. If there is any desire, even for Nirvana (liberation), it is also called an evil desire. This is the secret teaching of the Tathagata (an epithet of the Buddha). Kasyapa! There are four natures of Sravakas that should not be done at any time or in any matter. What are the four? First, attachment to self; second, attachment to others; third, breaking precepts; fourth, seeking the Dharma of the future Buddha. These four natures should not be done by Sravakas at any time or in any matter. Kasyapa! If there are Sramanas or Brahmanas who uphold pure precepts, I will expound Anuttara-samyak-sambodhi (supreme perfect enlightenment) to them, but I will never expound it to those with evil desires. For those who uphold precepts, whose minds are not deceitful, and who seek Nirvana, I expound it to them so that they may attain peace. Kasyapa! I will now speak further, so that those who practice may rejoice upon hearing it. Kasyapa! If someone were to offer all the enjoyable possessions to all beings in the four continents (a world in Buddhist cosmology) for a kalpa (an eon) or less than a kalpa. Kasyapa! If someone were to offer a vessel of water to a person who upholds precepts and lives righteously. Then, the merit gained by that good man or good woman would be immeasurably greater than the former offering.'

。迦葉！是惡欲人若受人施，傷害於人過於一切惡友怨敵。迦葉！出家之人微細煩惱，復有四種。具彼煩惱，如負重擔入于地獄。何等為四？一者見他得利心生嫉妒，二者聞經禁戒而反毀犯，三者違反佛語覆藏不悔，四者自知犯戒受他信施。迦葉！是名四種微細煩惱。出家之人具此煩惱，如負重擔入于地獄。迦葉！有四種相似沙門。何等為四？一者惡戒，二者我見，三者誹謗正法，四者斷見。是名四種相似沙門。迦葉！出家之人有四放逸，入于地獄。何等為四？一者多聞放逸，自恃多聞而生放逸。二者利養放逸，得利養故而生放逸。三者親友放逸，依恃親友而生放逸。四者頭陀放逸，自恃頭陀自高毀人。是則名曰四種放逸。迦葉！出家之人具四放逸，墮于地獄。」

爾時摩訶迦葉白佛言：「世尊！當來末世后五百歲，有相似沙門，身被袈裟，毀滅如來無量阿僧祇劫所修集阿耨多羅三藐三菩提。」

爾時世尊告摩訶迦葉：「汝莫以此問于如來。何以故？迦葉！彼愚癡人實有過惡，如來不說。以惡欲故，其心妄執邪行諂曲，一切魔事皆悉信受。彼愚癡人實有過惡，如來不說。」

爾時摩訶迦葉白佛言：「世尊！唯愿如來久住世間為我說法。」

佛告迦葉：「如來不久當般涅槃。」

迦葉白

【現代漢語翻譯】現代漢語譯本：迦葉！那些貪慾深重的人，如果接受別人的佈施，他們對別人的傷害比一切惡友和怨敵還要嚴重。迦葉！出家之人有四種細微的煩惱。具備這些煩惱，就像揹負重擔墮入地獄。是哪四種呢？第一種是看到別人得到利益就心生嫉妒；第二種是聽到佛經的戒律反而去違犯；第三種是違背佛的教誨，隱瞞過錯而不懺悔；第四種是明知自己犯戒，還接受別人的供養。迦葉！這被稱為四種細微的煩惱。出家之人如果具備這些煩惱，就像揹負重擔墮入地獄。迦葉！有四種外表相似於沙門（出家修行者）的人。是哪四種呢？第一種是戒律敗壞；第二種是執著于自我見解；第三種是誹謗正法；第四種是持斷滅見。這被稱為四種相似沙門。迦葉！出家之人有四種放逸的行為，會因此墮入地獄。是哪四種呢？第一種是多聞放逸，自恃多聞而產生放逸；第二種是利養放逸，因為得到供養而產生放逸；第三種是親友放逸，依賴親友而產生放逸；第四種是頭陀（苦行）放逸，自恃苦行而自高自大，輕毀他人。這被稱為四種放逸。迦葉！出家之人如果具備這四種放逸，就會墮入地獄。」當時，摩訶迦葉（佛陀的十大弟子之一，以苦行著稱）對佛說：「世尊！在未來的末法時期，后五百年，會出現一些外表相似於沙門的人，他們身披袈裟，卻會毀滅如來（佛陀）在無量阿僧祇劫（極長的時間單位）所修集而成的阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）。」當時，世尊告訴摩訶迦葉：「你不要問我這個問題。為什麼呢？迦葉！那些愚癡的人確實有罪過，如來不說出來。因為他們貪慾深重，內心妄執邪見，行為諂媚虛偽，一切魔事都信受。那些愚癡的人確實有罪過，如來不說出來。」當時，摩訶迦葉對佛說：「世尊！我希望如來能夠長久住世，為我們說法。」佛告訴迦葉：「如來不久將要般涅槃（佛的圓寂）。」迦葉說：

【English Translation】 English version: Kashyapa! Those who are driven by evil desires, if they receive offerings from others, harm those people more than any evil friends or enemies. Kashyapa! There are four subtle defilements for those who have left home. Possessing these defilements is like carrying a heavy burden into hell. What are the four? The first is to feel jealousy when seeing others gain benefits; the second is to violate the precepts of the scriptures after hearing them; the third is to go against the Buddha's teachings, concealing faults without repentance; the fourth is to knowingly violate precepts and still accept offerings from others. Kashyapa! These are called the four subtle defilements. If those who have left home possess these defilements, it is like carrying a heavy burden into hell. Kashyapa! There are four types of people who resemble Shramanas (monastics). What are the four? The first is to have broken precepts; the second is to be attached to self-views; the third is to slander the true Dharma; the fourth is to hold annihilationist views. These are called the four types of people who resemble Shramanas. Kashyapa! There are four kinds of laxity for those who have left home, which will lead them to hell. What are the four? The first is the laxity of much learning, relying on one's own learning and becoming lax; the second is the laxity of gain and offerings, becoming lax because of receiving offerings; the third is the laxity of relying on friends, becoming lax because of relying on friends; the fourth is the laxity of ascetic practices, relying on one's own ascetic practices and becoming arrogant, belittling others. These are called the four kinds of laxity. Kashyapa! If those who have left home possess these four kinds of laxity, they will fall into hell.」 At that time, Mahakashyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said to the Buddha, 「World Honored One! In the future, in the last five hundred years of the Dharma-ending age, there will appear people who resemble Shramanas, wearing the robes, but they will destroy the Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of the Buddha) that the Tathagata (Buddha) has cultivated for immeasurable asamkhya kalpas (extremely long periods of time).」 At that time, the World Honored One told Mahakashyapa, 「You should not ask the Tathagata about this. Why? Kashyapa! Those foolish people indeed have faults, but the Tathagata does not speak of them. Because of their strong desires, their minds are attached to wrong views, their actions are flattering and deceitful, and they believe in all kinds of demonic things. Those foolish people indeed have faults, but the Tathagata does not speak of them.」 At that time, Mahakashyapa said to the Buddha, 「World Honored One! I wish that the Tathagata would remain in the world for a long time and teach us the Dharma.」 The Buddha told Kashyapa, 「The Tathagata will soon enter Parinirvana (the Buddha's passing away).」 Kashyapa said,

佛言：「世尊！唯愿世尊住世一劫、若減一劫，守護正法。」

爾時世尊告摩訶迦葉：「彼諸癡人，假使千佛出興於世，種種神通說法教化彼愚癡人，于彼惡欲不可令息。迦葉！當來末世后五百歲，有諸眾生具足善根其心清凈，能報佛恩守護我法。」

爾時摩訶迦葉白佛言：「世尊！我寧頂戴四大天下一切眾生、山河石壁城邑聚落，滿於一劫若減一劫，不能聞彼愚癡眾生不信之音。世尊！我寧坐於一胡麻上，滿於一劫若減一劫，不能聞彼不信癡人破戒之音。世尊！我寧在於大劫火中，若行若立若坐若臥百千億歲，不能聞彼不信癡人破戒之音。世尊！我寧受於一切眾生瞋恚罵辱撾打加害，不能聞彼不信癡人偷法大賊毀禁之聲。世尊！我修少行智慧微淺，如是重擔我不能堪。世尊！唯有菩薩堪能荷負如斯重擔。世尊！我於此中欲說譬喻。世尊！譬如有人年耆極老年百二十，身癭長病臥在牀蓆不能起止。時有一人巨富饒財，赍持珍寶至病人所，而語之言：『我有緣事當至他方。以寶相寄，為我守護。或十年還、若二十年，待我還時，汝當歸我。』彼老病人臥在牀蓆，無有子息唯獨一身。彼人去已未久之間，時彼病人困至命終，所寄財物悉皆散失，彼人行還求索無所。世尊！聲聞之人亦復如是，智慧微淺修行甚少

【現代漢語翻譯】現代漢語譯本：佛陀說：『世尊！我只希望世尊住世一劫，或者少於一劫的時間，來守護正法。』那時，世尊告訴摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）：『那些愚癡的人，即使有千佛出現於世，用各種神通說法教化他們，也無法讓他們停止惡欲。迦葉！當未來末世后五百年，會有一些眾生具備善根，內心清凈，能夠報答佛恩，守護我的佛法。』那時，摩訶迦葉對佛說：『世尊！我寧願頭頂著四大天下（Sumeru，佛教宇宙觀中的中心山）的一切眾生、山河石壁、城邑聚落，滿一劫或者少於一劫的時間，也不能聽到那些愚癡眾生不信佛法的聲音。世尊！我寧願坐在一個胡麻（芝麻）上，滿一劫或者少於一劫的時間，也不能聽到那些不信佛法的愚癡之人破戒的聲音。世尊！我寧願在大劫火中，或行走、或站立、或坐著、或躺著，經歷百千億年，也不能聽到那些不信佛法的愚癡之人破戒的聲音。世尊！我寧願承受一切眾生的嗔恨、謾罵、毆打、加害，也不能聽到那些不信佛法的愚癡之人偷盜佛法、毀壞戒律的聲音。世尊！我修行淺薄，智慧微弱，這樣的重擔我無法承擔。世尊！只有菩薩才能承擔這樣的重擔。世尊！我想在這裡說個比喻。世尊！譬如有一個人年紀非常大，一百二十歲，身體長滿腫瘤，臥病在床不能動彈。這時有一個人非常富有，帶著珍寶來到病人那裡，對他說：『我因為有事要到遠方去，把這些珍寶寄託給你，請你為我守護。或許十年回來，或許二十年回來，等我回來的時候，你再還給我。』那個老病人臥病在床，沒有子女，只有自己一個人。那個人離開后沒多久，那個病人就病死了，所寄託的財物全部散失，那個人回來后什麼也找不到。世尊！聲聞（Sravaka，佛教中聽聞佛法而修行的人）之人也是這樣，智慧淺薄，修行很少。』

【English Translation】 English version: The Buddha said, 'World Honored One! I only wish that the World Honored One would remain in the world for one kalpa, or less than one kalpa, to protect the Dharma.' At that time, the World Honored One said to Mahakasyapa (one of the ten great disciples of the Buddha), 'Those foolish people, even if a thousand Buddhas were to appear in the world, using various supernatural powers to preach and teach them, they could not be made to cease their evil desires. Kasyapa! In the future, in the last five hundred years of the Dharma-ending age, there will be beings who possess good roots and pure minds, who will be able to repay the Buddha's kindness and protect my Dharma.' At that time, Mahakasyapa said to the Buddha, 'World Honored One! I would rather bear on my head all the sentient beings of the four great continents (Sumeru, the central mountain in Buddhist cosmology), the mountains, rivers, stone walls, cities, and villages, for a full kalpa or less than a kalpa, than hear the sounds of those foolish beings who do not believe in the Dharma. World Honored One! I would rather sit on a sesame seed for a full kalpa or less than a kalpa, than hear the sounds of those foolish people who do not believe in the Dharma breaking the precepts. World Honored One! I would rather be in the great fire of the kalpa, whether walking, standing, sitting, or lying down, for hundreds of billions of years, than hear the sounds of those foolish people who do not believe in the Dharma breaking the precepts. World Honored One! I would rather endure the anger, curses, beatings, and harm of all sentient beings, than hear the sounds of those foolish people who do not believe in the Dharma stealing the Dharma and breaking the precepts. World Honored One! My practice is shallow, and my wisdom is weak; I cannot bear such a heavy burden. World Honored One! Only Bodhisattvas are capable of bearing such a heavy burden. World Honored One! I would like to give an analogy here. World Honored One! For example, there is a person who is very old, one hundred and twenty years old, whose body is covered with tumors, and who is bedridden and unable to move. At this time, there is a very wealthy person who comes to the sick person with treasures and says to him, 「I have some business to attend to in a distant place. I entrust these treasures to you; please protect them for me. Perhaps I will return in ten years, or perhaps in twenty years. When I return, you can return them to me.」 That old sick person is bedridden, has no children, and is alone. Not long after that person leaves, the sick person dies, and all the entrusted treasures are lost. When that person returns, he finds nothing. World Honored One! The Sravakas (those who practice by listening to the Dharma) are also like this; their wisdom is shallow, and their practice is little.'

又無伴侶，不能久住在於世間。若付正法，不久散滅。」

爾時世尊贊迦葉言：「善哉善哉。迦葉！我已了知而故付汝，令彼癡人得聞此已，生於悔心。」

爾時摩訶迦葉白佛言：「世尊！我今更欲說第二喻。世尊！譬如有人身力盛壯無諸患苦離一切病，壽命無量百千萬歲，生大種姓具足財寶，善持凈戒、有大慈悲、內懷歡喜，能捨一切眾生煩惱。其心勇猛，利益多人令得安樂，利益天人。時有一人赍持寶物來至其所，而語之言：『我有緣事當至他方。以寶相寄，當好守護。若十年還、若二十年，待我來時，當見相還。』其人得寶藏積守護，彼人行還即便歸之。世尊！菩薩摩訶薩亦復如是，若以法寶付諸菩薩，無量千億那由他劫終無失壞，利益無量無邊眾生，不斷佛種、不斷法輪、僧寶具足。世尊！如是之事我不能持，唯有菩薩乃能堪受。世尊！此彌勒菩薩摩訶薩俱在此會，如來付之，于當來世后五百歲法欲滅時，如來無量阿僧祇劫所集阿耨多羅三藐三菩提法，悉能守護流演廣說。何以故？世尊！此彌勒菩薩摩訶薩，于當來世當證如來阿耨多羅三藐三菩提。世尊！譬如國王第一太子灌頂受位，當爲王事如法治世，王諸群臣悉皆朝宗。世尊！彌勒菩薩摩訶薩亦復如是，治法王位守護正法。」

爾時世

【現代漢語翻譯】現代漢語譯本：又沒有同伴，不能長久地住在世間。如果把正法託付給他們，不久就會散失滅亡。」這時，世尊讚歎迦葉說：『好啊，好啊。迦葉！我已經知道（這些情況）所以才託付給你，讓那些愚癡的人聽聞這些后，產生悔恨之心。』這時，摩訶迦葉對佛說：『世尊！我現在還想再說第二個比喻。世尊！譬如有一個人，身體強壯，沒有各種疾病痛苦，壽命無量百千萬歲，出生于高貴種姓，具備充足的財富，善於持守清凈的戒律，有大慈悲心，內心充滿歡喜，能夠捨棄一切眾生的煩惱。他內心勇猛，利益很多人，使他們得到安樂，利益天人。這時有一個人帶著寶物來到他那裡，對他說：『我因為有事要到其他地方去。把寶物寄託給你，你要好好守護。如果十年後回來，或者二十年後回來，等我回來時，就還給我。』那人得到寶藏后積聚守護，那人回來后就歸還給他。世尊！菩薩摩訶薩也是這樣，如果把法寶託付給諸菩薩，無量千億那由他劫都不會失壞，利益無量無邊的眾生，不斷絕佛種，不斷絕法輪，僧寶也具足。世尊！這樣的事情我不能承擔，只有菩薩才能堪受。世尊！這位彌勒（Maitreya，未來佛）菩薩摩訶薩也在此法會中，如來把正法託付給他，在未來世后五百歲，佛法將要滅亡時，如來無量阿僧祇劫所積累的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之法，他都能夠守護、流傳、廣泛宣說。為什麼呢？世尊！這位彌勒菩薩摩訶薩，在未來世將證得如來阿耨多羅三藐三菩提。世尊！譬如國王的第一太子，經過灌頂儀式繼承王位，將要處理國家事務，如法治理國家，所有大臣都來朝拜。世尊！彌勒菩薩摩訶薩也是這樣，將要治理法王之位，守護正法。』這時，世尊...

【English Translation】 English version: 'Also, they have no companions and cannot dwell long in this world. If the True Dharma is entrusted to them, it will soon be scattered and destroyed.' At that time, the World Honored One praised Kāśyapa (迦葉, one of the Buddha's chief disciples), saying, 'Excellent, excellent, Kāśyapa! I already knew this, but I entrusted it to you so that those foolish people, upon hearing this, might develop remorse.' Then, Mahākāśyapa (摩訶迦葉, one of the Buddha's chief disciples) said to the Buddha, 'World Honored One! I now wish to speak a second parable. World Honored One! Suppose there is a person who is strong and healthy, without any illnesses or suffering, with a lifespan of immeasurable hundreds of millions of years, born into a noble lineage, possessing abundant wealth, skilled in upholding pure precepts, with great compassion, filled with joy within, and capable of relinquishing the afflictions of all sentient beings. His heart is courageous, benefiting many people, bringing them peace and happiness, and benefiting gods and humans. At that time, a person comes to him with treasures, saying, 『I have matters to attend to in another place. I entrust these treasures to you; please guard them well. Whether I return in ten years or twenty years, when I come back, I will take them back.』 That person receives the treasures, accumulates and guards them, and when the other person returns, he gives them back. World Honored One! Bodhisattva-Mahāsattvas (菩薩摩訶薩, great bodhisattvas) are also like this. If the Dharma treasures are entrusted to the Bodhisattvas, they will not be lost for immeasurable billions of nayutas (那由他, a large number) of kalpas (劫, eons), benefiting immeasurable and boundless sentient beings, not cutting off the Buddha seed, not cutting off the Dharma wheel, and the Sangha (僧, monastic community) treasure will be complete. World Honored One! I am not capable of such a task; only a Bodhisattva is capable of receiving it. World Honored One! This Bodhisattva-Mahāsattva Maitreya (彌勒, the future Buddha) is also present in this assembly. The Tathāgata (如來, the Buddha) entrusts it to him. In the future, in the last five hundred years when the Dharma is about to perish, the Dharma of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) accumulated by the Tathāgata over immeasurable asamkhya (阿僧祇, countless) kalpas, he will be able to protect, propagate, and widely expound. Why is that? World Honored One! This Bodhisattva-Mahāsattva Maitreya will, in the future, attain the Anuttara-samyak-sambodhi of the Tathāgata. World Honored One! It is like the first prince of a king, after being crowned, inherits the throne, manages the affairs of the state, and governs the country according to the Dharma, and all the ministers come to pay homage. World Honored One! Bodhisattva-Mahāsattva Maitreya is also like this; he will manage the Dharma King's throne and protect the True Dharma.』 At that time, the World Honored One...

尊贊摩訶迦葉：「善哉善哉。如汝所說。」

爾時世尊即申右手，猶如金色微妙光明，無量阿僧祇劫善根所集，其指掌色猶如蓮花，以摩彌勒菩薩摩訶薩頂。作如是言：「彌勒！我付囑汝，當來末世后五百歲正法滅時，汝當守護佛法僧寶，莫令斷絕。」

爾時如來申金色手摩彌勒菩薩頂時，於此三千大千世界六種震動，光明遍滿三千大千世界。爾時地天及虛空天，上至阿迦膩吒天，悉皆合掌白彌勒菩薩摩訶薩言：「如來以法付囑聖者，唯愿聖者為利一切諸天人故受此正法。」

爾時彌勒菩薩從坐而起，偏袒右肩右膝著地，合掌恭敬白佛言：「世尊！我為利益一一眾生，尚受無量億劫之苦，況復如來付我正法而當不受？世尊！我今受持，于當來世演說如來無量阿僧祇劫所集阿耨多羅三藐三菩提。」彌勒菩薩說此語時，三千大千世界六種震動。

爾時彌勒菩薩摩訶薩復白佛言：「世尊！不應于餘眾生而起諍論及增上慢。何以故？世尊！正事業者，謂護正法。世尊！若聲聞辟支佛，不能荷負菩薩重擔。」

爾時世尊贊彌勒菩薩摩訶薩言：「善哉善哉。彌勒！如汝今日至於我前作師子吼，受持守護如來正法。如是恒河沙等過去諸佛前諸大菩薩，亦復如是作師子吼守護正法。」

爾時彌勒

【現代漢語翻譯】現代漢語譯本尊者摩訶迦葉（Mahakasyapa）：『說得好啊，說得好啊。正如你所說。』那時，世尊伸出右手，猶如金色微妙的光明，是無量阿僧祇劫（asamkhya kalpa，無數大劫）善根所集聚的，他的手指和手掌的顏色猶如蓮花，用它來摩彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）的頭頂。並這樣說道：『彌勒！我將佛法囑託給你，當未來末世后五百歲正法衰滅時，你應當守護佛法僧三寶，不要讓它斷絕。』那時，如來伸出金色的手摩彌勒菩薩頭頂時，這個三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個宇宙）發生了六種震動，光明遍滿三千大千世界。那時，地天和虛空天，上至阿迦膩吒天（Akanistha，色界頂層天），都雙手合十對彌勒菩薩摩訶薩說：『如來將佛法囑託給聖者，唯愿聖者爲了利益一切諸天人而接受這正法。』那時，彌勒菩薩從座位上站起來，袒露右肩，右膝著地，合掌恭敬地對佛說：『世尊！我爲了利益每一個眾生，尚且願意承受無量億劫的苦難，更何況如來將正法囑託給我，我怎麼會不接受呢？世尊！我現在接受並持守，在未來世將演說如來無量阿僧祇劫所集聚的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』彌勒菩薩說這話時，三千大千世界發生了六種震動。那時，彌勒菩薩摩訶薩又對佛說：『世尊！不應該對其他眾生生起爭論和增上慢（adhimana，驕慢）。為什麼呢？世尊！真正的修行者，是守護正法的人。世尊！聲聞（sravaka，聽聞佛法而修行者）和辟支佛（pratyekabuddha，獨覺者）不能承擔菩薩的重擔。』那時，世尊讚歎彌勒菩薩摩訶薩說：『說得好啊，說得好啊。彌勒！正如你今天在我面前作獅子吼，接受並守護如來的正法。就像恒河沙數般的過去諸佛面前的諸大菩薩，也是這樣作獅子吼守護正法。』那時，彌勒

【English Translation】 English version The Venerable Mahakasyapa said: 'Excellent, excellent. It is as you have said.' At that time, the World Honored One extended his right hand, which was like golden, subtle light, accumulated from good roots over immeasurable asamkhya kalpas (countless great eons). The color of his fingers and palms was like a lotus flower. He used it to stroke the crown of the head of Maitreya Bodhisattva Mahasattva (the future Buddha). He spoke thus: 'Maitreya! I entrust the Dharma to you. When the True Dharma declines in the last five hundred years of the future, you should protect the Triple Gem of Buddha, Dharma, and Sangha, and not let it be cut off.' At that time, when the Tathagata extended his golden hand to stroke the crown of Maitreya Bodhisattva's head, this tri-sahasra-maha-sahasra-lokadhatu (a universe in Buddhist cosmology) shook in six ways, and light filled the tri-sahasra-maha-sahasra-lokadhatu. At that time, the earth deities and the sky deities, up to the Akanistha heaven (the highest heaven in the realm of form), all joined their palms and said to Maitreya Bodhisattva Mahasattva: 'The Tathagata has entrusted the Dharma to the Holy One. We wish that the Holy One would accept this True Dharma for the benefit of all gods and humans.' At that time, Maitreya Bodhisattva rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully said to the Buddha: 'World Honored One! For the benefit of each and every sentient being, I would still endure suffering for immeasurable billions of kalpas. How much more so when the Tathagata entrusts the True Dharma to me, how could I not accept it? World Honored One! I now accept and uphold it, and in the future I will expound the anuttara-samyak-sambodhi (supreme perfect enlightenment) accumulated by the Tathagata over immeasurable asamkhya kalpas.' When Maitreya Bodhisattva spoke these words, the tri-sahasra-maha-sahasra-lokadhatu shook in six ways. At that time, Maitreya Bodhisattva Mahasattva again said to the Buddha: 'World Honored One! One should not engage in disputes or arrogance (adhimana) with other sentient beings. Why is that? World Honored One! A true practitioner is one who protects the True Dharma. World Honored One! Sravakas (hearers of the Dharma) and pratyekabuddhas (solitary realizers) cannot bear the heavy burden of a Bodhisattva.' At that time, the World Honored One praised Maitreya Bodhisattva Mahasattva, saying: 'Excellent, excellent. Maitreya! Just as you today roar the lion's roar before me, accepting and protecting the True Dharma of the Tathagata. Just like the great Bodhisattvas before the past Buddhas as numerous as the sands of the Ganges River, they also roared the lion's roar to protect the True Dharma.' At that time, Maitreya

菩薩摩訶薩白佛言：「世尊！唯愿世尊說當來世愚癡人輩，自稱菩薩、自稱沙門，為名利故惱亂施主知識親屬。唯愿世尊說其過惡。何以故？若世尊說其過惡，我得聞已自攝心行。彼愚癡人聞如來說，或得信解如來知我、如來覺我。」

爾時世尊告彌勒言：「善哉！諦聽，善思念之，當爲汝說彼癡人過。彌勒！當來末世后五百歲，有諸眾生自稱說言我是菩薩。彼諸惡欲我今說之。彌勒！具四法者自稱菩薩。何等為四？一者求利養，二者求名聞，三者諂曲，四者邪命。彌勒！具此四法，是故自稱我是菩薩。」

佛告彌勒：「當來末世后五百歲，自稱菩薩而行狗法。彌勒！譬如有狗前至他家，見后狗來，心生瞋嫉嘊喍吠之，內心起想謂是我家。」

佛告彌勒：「當來末世后五百歲，亦復如是。自稱菩薩行於狗法，至他施主家中生己家想，既起此想便生貪著。前至他家見后比丘，瞋目視之心生嫉恚，而起斗諍互相誹謗言：『某甲比丘有如是過。某甲比丘有如是過。汝莫親近某甲比丘。汝若親近某甲比丘，則為眾人之所輕賤，增長罪垢。』如是之人心生嫉妒，行餓鬼因貧賤之因。為自活故，妄稱己身以為菩薩。為衣食故，讚歎如來智慧功德，令餘眾生生於信仰，內自犯戒惡欲惡行。」

佛告彌勒：「

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊！我懇請世尊開示未來世那些愚癡的人，他們自稱是菩薩，自稱是沙門（出家人），爲了名利而擾亂施主、親友。我懇請世尊說出他們的過錯。為什麼呢？如果世尊說出他們的過錯，我聽了之後就能自我約束，謹慎修行。那些愚癡的人聽了如來的教誨，或許會相信並理解如來知道我、如來覺悟我。』這時，世尊告訴彌勒（未來佛）說：『很好！仔細聽，好好思考，我將為你說說那些愚癡之人的過錯。彌勒！未來末法時期，后五百歲，會有一些眾生自稱說自己是菩薩。我現在要說出他們的惡欲。彌勒！具備四種行為的人會自稱是菩薩。是哪四種呢？第一是追求利益供養，第二是追求名聲，第三是諂媚虛偽，第四是邪命（不正當的謀生方式）。彌勒！具備這四種行為，所以他們自稱是菩薩。』佛告訴彌勒：『未來末法時期，后五百歲，有人自稱是菩薩，卻行使狗的行為。彌勒！譬如有一條狗先到別人家，看到後來的狗，心中就生起嗔恨嫉妒，對著它吠叫，內心想著這是我的家。』佛告訴彌勒：『未來末法時期，后五百歲，情況也是這樣。有人自稱是菩薩，卻行使狗的行為，到施主家中就生起這是自己家的想法，一旦生起這種想法，就產生貪戀執著。先到別人家的，看到後來的比丘（出家人），就怒目而視，心中生起嫉妒怨恨，於是就爭鬥誹謗，互相說：『某某比丘有這樣的過錯。某某比丘有那樣的過錯。你不要親近某某比丘。你如果親近某某比丘，就會被眾人輕視，增加罪過。』這樣的人心生嫉妒，行的是餓鬼的因，貧賤的因。爲了自己活命，就妄稱自己是菩薩。爲了衣食，就讚歎如來的智慧功德，讓其他眾生產生信仰，自己內心卻犯戒，有惡欲惡行。』佛告訴彌勒：

【English Translation】 English version: The Bodhisattva Mahasattva (a great Bodhisattva) said to the Buddha: 'World Honored One! I beseech the World Honored One to speak about the foolish people of the future world, who call themselves Bodhisattvas and call themselves Shramanas (monastics), disturbing donors, relatives, and friends for the sake of fame and gain. I beseech the World Honored One to speak of their faults. Why? If the World Honored One speaks of their faults, I, having heard it, will be able to restrain myself and practice diligently. Those foolish people, having heard the Tathagata's teachings, might believe and understand that the Tathagata knows me, the Tathagata is aware of me.' At that time, the World Honored One said to Maitreya (the future Buddha): 'Excellent! Listen carefully, contemplate well, and I will tell you about the faults of those foolish people. Maitreya! In the future, in the last five hundred years of the Dharma-ending age, there will be beings who claim to be Bodhisattvas. I will now speak of their evil desires. Maitreya! Those who possess four qualities claim to be Bodhisattvas. What are the four? First, they seek profit and offerings; second, they seek fame and reputation; third, they are flattering and deceitful; fourth, they engage in wrong livelihood (improper ways of making a living). Maitreya! Possessing these four qualities, they therefore claim to be Bodhisattvas.' The Buddha told Maitreya: 'In the future, in the last five hundred years of the Dharma-ending age, some will claim to be Bodhisattvas but will act like dogs. Maitreya! For example, if a dog arrives at someone's house first, and sees another dog coming later, it will become angry and jealous, barking at it, thinking in its heart that this is my home.' The Buddha told Maitreya: 'In the future, in the last five hundred years of the Dharma-ending age, it will be the same. Some will claim to be Bodhisattvas but will act like dogs, going to the homes of donors and thinking that it is their own home. Once they have this thought, they become greedy and attached. The one who arrived first, seeing a later Bhikkhu (monk), will glare at him, feeling jealous and resentful, and then they will fight and slander each other, saying: 『So-and-so Bhikkhu has such faults. So-and-so Bhikkhu has such faults. You should not associate with so-and-so Bhikkhu. If you associate with so-and-so Bhikkhu, you will be despised by everyone and increase your sins.』 Such people harbor jealousy, and they are acting on the causes of hungry ghosts, the causes of poverty and lowliness. For the sake of their own survival, they falsely claim to be Bodhisattvas. For the sake of food and clothing, they praise the wisdom and merits of the Tathagata, causing other beings to develop faith, while they themselves internally break the precepts, having evil desires and evil conduct.' The Buddha told Maitreya:

汝觀來世，有如是等大怖畏事。師子之獸應師子吼作師子業，非野干鳴作野干業，讚歎能捨一切財物而自慳吝不能離貪，讚歎慈愍自行瞋恚，讚歎忍辱自行不忍，讚歎四攝自不能行佈施愛語利益同事，但有言語而不能學樂精進菩薩之行。

「彌勒！往昔過去無量無邊不可稱計不可思議阿僧祇劫，爾時有佛，號曰智上如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、婆伽婆。彌勒！彼佛出於五濁惡世。時佛法中有一菩薩比丘名樂精進，具足念慧，少欲知足順如來教，游諸村邑為人說法，國王大臣一切人民之所知識尊重恭敬。時彼比丘欲入城邑先自觀察，若得尊重愛語讚歎，然後入城。復游邪見不信之處，于彼不得善語供養，唯得瞋恚罵詈撾打。而彼比丘被忍辱鎧，安住大悲不捨眾生，亦不瞋恚不生悔心。彌勒！樂精進菩薩所化眾生，悉為比丘而作施主，奉施衣食臥具湯藥。」

佛告彌勒：「于意云何？時彼比丘不至余家。有嫉妒不？」

彌勒白佛：「不也。世尊！」

佛告彌勒：「汝觀樂精進菩薩利益之心，少欲知足大悲觀察，城邑聚落不得食處則止不入。化邪見人，為余比丘而作檀越，更不重入。化諸邪見不信之處，令其正信，瞋恚打罵心不瞋恨。如是彌勒！

【現代漢語翻譯】現代漢語譯本你觀察來世，有如此等巨大的恐怖畏懼之事。獅子這種野獸應當發出獅子吼，做獅子的事業，而不是像野狐一樣鳴叫，做野狐的事業。讚歎別人能捨棄一切財物，自己卻慳吝不能捨棄貪慾；讚歎慈悲憐憫，自己卻施行嗔恚；讚歎忍辱，自己卻不能忍耐；讚歎四攝法（佈施、愛語、利行、同事），自己卻不能實行佈施、愛語、利益、同事，只是口頭上說說，而不能學習和樂於精進菩薩的修行。彌勒！在過去無量無邊不可稱量、不可思議的阿僧祇劫（極長的時間單位）之前，那時有一尊佛，號為智上如來（如來是佛的稱號之一，意為「如實而來」）、應供（值得供養的人）、正遍知（對一切法都能正確普遍地了知）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的人）、調御丈夫（能調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、婆伽婆（世尊）。彌勒！那尊佛出現在五濁惡世（充滿各種污濁的時代）。當時佛法中有一位菩薩比丘，名叫樂精進，他具足正念和智慧，少欲知足，順從如來的教導，遊歷各個村莊為人們說法。國王、大臣和所有人民都認識他，尊重和恭敬他。那時，這位比丘想要進入城鎮時，會先自我觀察，如果能得到尊重、愛語和讚歎，然後才進入城鎮。他又去遊歷那些有邪見、不相信佛法的地方，在那裡得不到善意的言語和供養，只能得到嗔恚、謾罵和毆打。而這位比丘身披忍辱的鎧甲，安住于大悲之中，不捨棄眾生，也不嗔恚，不生悔恨之心。彌勒！樂精進菩薩所教化的眾生，都成為比丘的施主，供養他們衣服、食物、臥具和湯藥。佛告訴彌勒：『你認為如何？那時那位比丘不去其他人家，會有嫉妒心嗎？』彌勒回答佛說：『不會的，世尊！』佛告訴彌勒：『你看看樂精進菩薩利益眾生的心，少欲知足，大悲觀察，在城鎮村落得不到食物的地方就停止不進入。教化有邪見的人，讓他們為其他比丘做施主，不再重複進入。教化那些有邪見、不相信佛法的地方，使他們產生正信，即使被嗔恚、毆打，心中也不嗔恨。就是這樣，彌勒！』

【English Translation】 English version You observe the future world, there are such great and fearful things. A lion, this beast, should roar like a lion and do the work of a lion, not like a jackal that howls and does the work of a jackal. Praising others for being able to give up all possessions, yet being stingy themselves and unable to abandon greed; praising compassion and mercy, yet practicing anger themselves; praising patience, yet being unable to endure themselves; praising the four means of attraction (giving, kind speech, beneficial action, and cooperation), yet being unable to practice giving, kind speech, benefit, and cooperation, only speaking of them but not learning and delighting in the diligent practice of a Bodhisattva. Maitreya! In the immeasurable, boundless, uncountable, inconceivable asamkhya kalpas (extremely long periods of time) of the past, there was a Buddha named Wisdom Supreme Tathagata (one of the titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (one who has gone to bliss), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha (the awakened one), and Bhagavan (the Blessed One). Maitreya! That Buddha appeared in the evil world of the five turbidities (an era filled with various impurities). At that time, in the Buddha's Dharma, there was a Bodhisattva Bhikshu (monk) named Joyful Diligence, who was endowed with mindfulness and wisdom, had few desires and was content, followed the teachings of the Tathagata, and traveled to various villages to preach the Dharma to people. Kings, ministers, and all people knew him, respected and revered him. At that time, this Bhikshu, when wanting to enter a town, would first observe himself. If he could receive respect, kind words, and praise, then he would enter the town. He also traveled to places of wrong views and disbelief, where he would not receive kind words or offerings, but only anger, scolding, and beatings. However, this Bhikshu wore the armor of patience, dwelled in great compassion, did not abandon sentient beings, and was neither angry nor regretful. Maitreya! The sentient beings that Bodhisattva Joyful Diligence converted all became patrons of the Bhikshus, offering them clothing, food, bedding, and medicine. The Buddha said to Maitreya, 'What do you think? Would that Bhikshu, not going to other people's homes, have jealousy?' Maitreya replied to the Buddha, 'No, World Honored One!' The Buddha said to Maitreya, 'Look at the mind of Bodhisattva Joyful Diligence, which benefits sentient beings, has few desires and is content, observes with great compassion, and stops and does not enter places in towns and villages where he cannot get food. He converts people with wrong views, making them patrons for other Bhikshus, and does not re-enter. He converts places of wrong views and disbelief, causing them to have right faith, and even if he is met with anger and beatings, he does not have anger in his heart. Thus it is, Maitreya!'

過去之世諸大菩薩入于村邑，為化眾生不為自活。彌勒！莫作異觀。爾時樂精進菩薩豈異人乎？我身是也。彌勒！是故菩薩若入村邑欲化眾生，當學樂精進菩薩摩訶薩。復應學余大菩薩行，莫學狗法。」

佛告彌勒：「當來末世后五百歲，有諸比丘自言菩薩，為衣食故入于聚落，不為教化眾生入于聚落，唯為財物遞相誹謗。自得便喜，見他得利愁憂瞋恚。自求不得便生愁憂，見他不得便生歡喜。彌勒！汝觀彼人如是顛倒。為菩薩法，所有樂具應悉舍與一切眾生。何以故？以大悲心故發廣大愿，令諸眾生悉得樂故。彌勒！譬如長者居士唯有一子，顏貌端正，敬順父命，愛之甚重。以少因緣繫在牢獄。父時聞之親自入獄。彌勒！于汝意云何？如是長者入于牢獄為何事故？」

彌勒菩薩白佛言：「世尊！為見子故入于獄中求出解脫。」

佛告彌勒：「言牢獄者，即是生死。長者居士，喻諸菩薩。言一子者，如諸菩薩摩訶薩于諸眾生如一子想。彌勒！如彼長者居士入于牢獄為見其子愍而救之。菩薩摩訶薩亦復如是，入于聚落，不為飲食衣服臥具，為化眾生令得解脫。」

佛告彌勒：「當來末世后五百歲，有諸比丘，不修身、不修心、不修戒、不修慧。彼諸比丘入于聚落，持諸香花與人作信，以求衣服

【現代漢語翻譯】現代漢語譯本：過去世的各位大菩薩進入村莊，是爲了教化眾生，而不是爲了自己的生活。彌勒！不要有不同的看法。當時的樂精進菩薩難道是別人嗎？他就是我自身。彌勒！因此，菩薩如果進入村莊想要教化眾生，應當學習樂精進菩薩摩訶薩（大菩薩）。還應當學習其他大菩薩的修行，不要學習像狗一樣的行為。佛告訴彌勒：『在未來的末世，后五百歲時，會有一些比丘自稱是菩薩，爲了衣食進入村落，不是爲了教化眾生而進入村落，只是爲了財物而互相誹謗。自己得到好處就高興，看到別人得到利益就憂愁、嗔恨。自己求不到就憂愁，看到別人得不到就高興。彌勒！你看那些人是如此顛倒。作為菩薩，所有享樂的器具都應該全部舍給一切眾生。為什麼呢？因為他們以大悲心發廣大愿，要讓所有眾生都得到快樂。彌勒！譬如一位長者居士只有一個兒子，容貌端正，尊敬順從父親的命令，父親非常愛他。因為一點小事被關在監獄裡。父親聽到后親自進入監獄。彌勒！你認為怎麼樣？這位長者進入監獄是爲了什麼事？』彌勒菩薩對佛說：『世尊！是爲了看望兒子，爲了把他從監獄裡救出來。』佛告訴彌勒：『所說的監獄，就是指生死。長者居士，比喻各位菩薩。所說的一個兒子，就像各位菩薩摩訶薩把所有眾生都看作自己的獨生子一樣。彌勒！就像那位長者居士進入監獄是爲了看望他的兒子並憐憫他、救他一樣。菩薩摩訶薩也是如此，進入村落，不是爲了飲食、衣服、臥具，而是爲了教化眾生，讓他們得到解脫。』佛告訴彌勒：『在未來的末世，后五百歲時，會有一些比丘，不修身、不修心、不修戒、不修慧。那些比丘進入村落，拿著香花送給別人作為信物，以此來求取衣服。』

【English Translation】 English version: In the past, great Bodhisattvas entered villages to transform sentient beings, not for their own livelihood. Maitreya! Do not have a different view. Was the Bodhisattva Joyful Perseverance at that time someone else? It was my own self. Maitreya! Therefore, if a Bodhisattva enters a village desiring to transform sentient beings, they should learn from the Bodhisattva Mahasattva (Great Bodhisattva) Joyful Perseverance. They should also learn the practices of other great Bodhisattvas, and not learn the ways of dogs. The Buddha told Maitreya, 'In the future, in the last five hundred years of the Dharma-ending age, there will be some Bhikshus (monks) who call themselves Bodhisattvas. They enter villages for the sake of clothing and food, not to teach and transform sentient beings. They enter villages solely for material gain, slandering each other. They rejoice when they gain something, and become sorrowful, angry, and hateful when they see others gain benefits. They become sorrowful when they cannot obtain what they seek, and rejoice when they see others not obtaining what they seek. Maitreya! You see how these people are so inverted. As Bodhisattvas, all their possessions and means of enjoyment should be given to all sentient beings. Why? Because with great compassion, they make vast vows to enable all sentient beings to attain happiness. Maitreya! For example, a wealthy elder has only one son, who is handsome and respectful of his father's commands, and whom the father loves dearly. Due to a minor incident, the son is imprisoned. Upon hearing this, the father personally enters the prison. Maitreya! What do you think? Why does this elder enter the prison?' Bodhisattva Maitreya replied to the Buddha, 'World Honored One! He enters the prison to see his son and to seek his release and liberation.' The Buddha told Maitreya, 'The prison refers to the cycle of birth and death. The wealthy elder is a metaphor for all Bodhisattvas. The one son is like how all Bodhisattva Mahasattvas regard all sentient beings as their only child. Maitreya! Just as that wealthy elder enters the prison to see his son, to have compassion for him, and to save him, so too do Bodhisattva Mahasattvas enter villages, not for food, clothing, or bedding, but to transform sentient beings and lead them to liberation.' The Buddha told Maitreya, 'In the future, in the last five hundred years of the Dharma-ending age, there will be some Bhikshus who do not cultivate their bodies, minds, precepts, or wisdom. These Bhikshus enter villages, carrying fragrant flowers to give to people as tokens of faith, in order to seek clothing.'

臥具飲食。」

佛告彌勒：「比丘之法，不應如是作下賤業入于村邑。若入村邑，應為求法、求善知識，莫懷諂曲、莫起憍慢，應作法語，莫說世事、莫說田宅苦樂得失、王事賊事、城邑聚落軍眾之事、莫說男女婚會之事，唯應說法，贊佛功德、嘆說正法、嘆說聖僧，說于佈施持戒忍辱精進禪定智慧之法。」

佛告彌勒：「若滿三千大千世界珍寶樂具，若善男子善女人以此珍寶樂具施諸眾生。若有善男子善女人為他人說一四句偈，令其得聞。彼善男子善女人所得功德，勝前功德無量無邊阿僧祇數。」

佛告彌勒：「觀此比丘入于村邑有大利益。彌勒！若入城邑，勿得遠離讚歎三寶論說世事。何以故？彌勒！若金銀琉璃真珠馬瑙珊瑚諸寶及諸樂具，不能令人離於生老病死憂悲苦惱。彌勒！唯有正法能大利益，離於生老病死憂悲苦惱，是名如來微密之法。」

爾時世尊而說頌曰：

「三千大千界，　　珍寶滿其中，　以此用佈施，　　所得功德少；　若說一偈法，　　功德為甚多。　三界諸樂具，　　盡持施一人，　不如一偈施，　　功德為最勝；　此功德勝彼，　　能離諸苦惱。」

佛告彌勒：「若有菩薩摩訶薩以滿無邊世界珍寶施諸佛如來。若有菩薩以大悲心為一眾生說

【現代漢語翻譯】現代漢語譯本『臥具飲食。』

佛陀告訴彌勒菩薩：『比丘的修行方式，不應該像這樣爲了謀生而進入村莊。如果進入村莊，應當是爲了求法、尋求善知識，不要懷有諂媚之心，不要生起驕慢之情，應當宣說佛法，不要談論世俗之事，不要談論田地房屋的苦樂得失，不要談論國家大事、盜賊之事、城鎮鄉村軍隊之事，不要談論男女婚嫁之事，只應當宣說佛法，讚歎佛的功德，讚歎正法，讚歎聖僧，宣說佈施、持戒、忍辱、精進、禪定、智慧的修行方法。』

佛陀告訴彌勒菩薩：『如果用充滿三千大千世界的珍寶和享樂之物，有善男子善女人用這些珍寶和享樂之物佈施給眾生。如果有善男子善女人為他人宣說一句四句偈，使他人聽聞。那麼這位善男子善女人所獲得的功德，勝過前者所獲得的功德，其數量無量無邊，不可思議。』

佛陀告訴彌勒菩薩：『觀察這位比丘進入村莊有巨大的利益。彌勒！如果進入城鎮，不要遠離讚歎三寶，不要談論世俗之事。為什麼呢？彌勒！因為金銀、琉璃、珍珠、瑪瑙、珊瑚等各種珍寶和享樂之物，不能使人脫離生老病死憂愁苦惱。彌勒！只有正法才能帶來巨大的利益，使人脫離生老病死憂愁苦惱，這被稱為如來微妙秘密的教法。』

這時，世尊說了偈頌：

『三千大千世界，珍寶充滿其中，用這些來佈施，所得功德很少；如果宣說一句偈法，功德非常多。三界所有的享樂之物，全部用來佈施給一個人，也不如一句偈的佈施，功德最為殊勝；這種功德勝過前者，能夠使人脫離各種苦惱。』

佛陀告訴彌勒菩薩：『如果有菩薩摩訶薩用充滿無邊世界的珍寶佈施給諸佛如來。如果有菩薩以大悲心為一位眾生宣說』

【English Translation】 English version 'Bedding and food.'

The Buddha told Maitreya, 'The practice of a Bhikkhu (monk) should not be to enter villages for the sake of livelihood. If entering a village, it should be to seek the Dharma (teachings), to seek good teachers, without harboring flattery or arrogance. One should speak the Dharma, not worldly matters, not the gains and losses of fields and houses, not matters of kings, thieves, cities, villages, or armies, not matters of marriage between men and women. One should only speak the Dharma, praising the virtues of the Buddha, extolling the Right Dharma, extolling the Sangha (monastic community), and speaking of the practices of giving, morality, patience, diligence, meditation, and wisdom.'

The Buddha told Maitreya, 'If one were to fill the three thousand great thousand worlds with treasures and pleasures, and if a good man or good woman were to use these treasures and pleasures to give to all beings. If a good man or good woman were to speak a four-line verse to another, causing them to hear it. The merit gained by this good man or good woman would surpass the former merit by immeasurable, boundless, asamkhya (incalculable) numbers.'

The Buddha told Maitreya, 'Observe that this Bhikkhu entering a village has great benefit. Maitreya! If entering a city, do not stray from praising the Three Jewels (Buddha, Dharma, Sangha) and discussing worldly matters. Why is this? Maitreya! Because gold, silver, lapis lazuli, pearls, agate, coral, and other treasures and pleasures cannot liberate one from birth, old age, sickness, death, sorrow, and suffering. Maitreya! Only the Right Dharma can bring great benefit, liberating one from birth, old age, sickness, death, sorrow, and suffering. This is called the subtle and secret Dharma of the Tathagata (Buddha).'

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

'The three thousand great thousand worlds, filled with treasures within, using these for giving, the merit gained is little; if one speaks a verse of Dharma, the merit is very great. All the pleasures of the three realms, if given entirely to one person, are not equal to the giving of one verse, the merit is most supreme; this merit surpasses the former, able to liberate one from all suffering.'

The Buddha told Maitreya, 'If a Bodhisattva Mahasattva (great being) were to give treasures filling boundless worlds to all the Buddhas. If a Bodhisattva, with great compassion, were to speak to one being'

四句偈，功德勝彼。」

爾時世尊而說頌曰：

「若恒沙世界，　　珍寶滿其中，　以施諸如來，　　不如一法施。　施寶福雖多，　　不及一法施，　一偈福尚勝，　　況多難思議。」

爾時世尊告彌勒菩薩言：「彌勒！如來有光，名曰一切功德莊嚴，在右掌中。我以此光，能令三千大千世界眾生所須一切樂具悉皆充足，須食與食、須飲與飲、須衣與衣、須乘與乘、須寶與寶，如是等事我悉能與。彌勒！一切眾生雖得此樂，于生死中不能解脫。彌勒！是故如來不施眾生世間樂具，但與出世無上法寶，眾生聞已畢竟離苦。是故彌勒！汝等悉應學于如來無上法施，莫重世間資生施也。彌勒！當來末世后五百歲正法滅時，有諸比丘自稱菩薩，身作不善、口作不善、意作不善，身犯禁戒、口犯禁戒、意犯禁戒，造不善業，無沙門果。彌勒！我為發菩提心善男子善女人說菩薩善根，不墮地獄、畜生、餓鬼及余難處。善男子善女人應勤精進，具足慚愧，常畏生死，諸有生處常懷怖畏，我當云何令諸三界六道眾生速得解脫？何以故？彌勒！菩薩摩訶薩發願許度三界六道一切眾生令得解脫，不安隱者令得安隱，未涅槃者令得涅槃。彌勒！我觀一切世界，若天若人若魔若梵、若沙門婆羅門中，不見一人有能荷負如

【現代漢語翻譯】現代漢語譯本：僅僅四句偈的功德，就勝過那樣的佈施。

這時，世尊說了偈語：

『如果恒河沙數的世界，都充滿珍寶，用這些來佈施給諸如來（佛的稱號），也不如一次法佈施。佈施珍寶的福報雖然多，也比不上一次法佈施，僅僅一偈的福報尚且殊勝，何況是更多的，難以思議。』

這時，世尊告訴彌勒菩薩（未來佛）說：『彌勒！如來有一種光明，名為一切功德莊嚴，在右掌中。我用這種光明，能讓三千大千世界（佛教宇宙觀中的一個世界系統）的眾生所需要的一切快樂用具都充足，需要食物的給食物，需要飲水的給飲水，需要衣服的給衣服，需要乘坐的給乘坐，需要珍寶的給珍寶，像這樣的事情我都能給予。彌勒！一切眾生即使得到這些快樂，在生死輪迴中也不能解脫。彌勒！因此如來不給眾生世間的快樂用具，只給他們出世的無上法寶，眾生聽聞后最終能脫離痛苦。所以彌勒！你們都應該學習如來的無上法佈施，不要看重世間的資生布施。彌勒！當未來末法時期后五百年，正法衰滅時，會有一些比丘（佛教出家男眾）自稱菩薩（覺悟的有情），身行不善、口說不善、意念不善，身犯禁戒、口犯禁戒、意犯禁戒，造作不善的業，沒有沙門（佛教出家修行人）的果位。彌勒！我為發菩提心（追求覺悟的心）的善男子善女人說菩薩的善根，不會墮入地獄、畜生、餓鬼以及其他艱難之處。善男子善女人應該勤奮精進，具足慚愧心，常常畏懼生死，對於一切有生之處都懷有恐懼，我應當如何讓三界（欲界、色界、無色界）六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的眾生迅速得到解脫？為什麼呢？彌勒！菩薩摩訶薩（偉大的菩薩）發願要度脫三界六道的一切眾生，讓他們得到解脫，讓不安穩的得到安穩，沒有涅槃（寂滅）的得到涅槃。彌勒！我觀察一切世界，無論是天人、人、魔、梵天、沙門、婆羅門中，沒有看到一個人能夠承擔如來所承擔的重擔。』

【English Translation】 English version: The merit of just four lines of verse surpasses that kind of giving.

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

'If countless worlds, like the sands of the Ganges, were filled with treasures, And these were given as offerings to all the Tathagatas (title for a Buddha), It would not equal a single Dharma (Buddhist teachings) offering. Though the merit of giving treasures is great, It does not compare to a single Dharma offering, The merit of just one verse is superior, How much more so for many, it is inconceivable.'

At that time, the World Honored One said to Bodhisattva Maitreya (future Buddha): 'Maitreya! The Tathagata has a light called the Adornment of All Merits, in his right palm. With this light, I can provide all the beings in the three thousand great thousand worlds (a world system in Buddhist cosmology) with all the joyful things they need. If they need food, I give them food; if they need drink, I give them drink; if they need clothes, I give them clothes; if they need vehicles, I give them vehicles; if they need treasures, I give them treasures. I can give them all these things. Maitreya! Even if all beings receive these joys, they cannot be liberated from the cycle of birth and death. Maitreya! Therefore, the Tathagata does not give beings worldly pleasures, but only the unsurpassed Dharma treasure of liberation. Once beings hear it, they will ultimately be free from suffering. Therefore, Maitreya! You should all learn the unsurpassed Dharma offering of the Tathagata, and not value worldly material offerings. Maitreya! In the future, in the last five hundred years of the Dharma's decline, there will be some Bhikkhus (Buddhist monks) who call themselves Bodhisattvas (enlightened beings), whose actions are not good, whose words are not good, and whose thoughts are not good. They will violate the precepts of body, speech, and mind, create unwholesome karma, and not attain the fruit of a Shramana (Buddhist renunciate). Maitreya! I speak of the Bodhisattva's good roots for good men and women who have generated the Bodhi mind (the mind of enlightenment), so that they will not fall into hell, the animal realm, the hungry ghost realm, or other difficult places. Good men and women should diligently strive, be filled with shame, always fear birth and death, and be fearful of all places of birth. How can I quickly liberate all beings in the three realms (desire realm, form realm, formless realm) and six paths (gods, humans, asuras, animals, hungry ghosts, hell beings)? Why is this so? Maitreya! The Bodhisattva Mahasattva (great Bodhisattva) vows to liberate all beings in the three realms and six paths, to bring peace to those who are not at peace, and to bring Nirvana (liberation) to those who have not attained it. Maitreya! I observe all the worlds, and among gods, humans, demons, Brahmas, Shramanas, and Brahmins, I do not see a single person who can bear the heavy burden that the Tathagata bears.'

是重擔如菩薩者。彌勒！譬如有人頂戴三千大千世界山河石壁。有人告言：『善男子！汝今以此三千大千世界，頂戴一劫、若減一劫、若百千劫，頂戴不息。』彌勒！于汝意云何？如是之人為大力不？」

彌勒白佛言：「世尊！甚大。世尊！甚大。善逝！」

佛告彌勒：「菩薩摩訶薩精進之力復勝於彼。菩薩發願許度一切眾生，皆令得住涅槃之樂。彌勒！譬如有人於三千大千世界一切眾生所有作業，彼人一時悉能成就。彌勒！于汝意云何？此人所作事業寧為大不？」

彌勒白佛：「甚大。世尊！」

佛告彌勒：「菩薩所作事業復過於此。菩薩發言：『三界眾生受苦惱者，我令解脫。』彌勒！譬如長者唯有一子，容顏端正，年在幼稚，孝順父母。長者及子妻妾眷屬奴婢財物悉入王獄。爾時大王語長者言：『去此一百由旬，有城名某，汝去七日令至彼城，復行七日還至我所。汝能如是，舍汝妻子眷屬財物悉皆還汝及賜官物。若過七日從於彼城不至此者，當斷汝命及汝一子，親屬財物悉入于官。』」佛告彌勒：「于意云何？如是長者勉力勤進，為愛自身為愛一子，為惜妻妾奴婢財物，而從彼城勤苦至此。」

彌勒菩薩白佛言：「世尊！如我解佛所說義者，彼人不念飲食睡眠，唯念速行。何以

【現代漢語翻譯】現代漢語譯本是像菩薩那樣承擔重擔的人。彌勒（Maitreya，未來佛）！比如有人頭頂揹負著三千大千世界（一個宇宙）的山河石壁。有人告訴他說：『善男子！你現在用這三千大千世界，頂戴一劫（一個極長的時間單位），或者少於一劫，或者百千劫，不停地頂戴。』彌勒！你認為怎麼樣？這樣的人力量大不大？」彌勒對佛說：『世尊！非常大。世尊！非常大。善逝（Sugata，佛的稱號）！』佛告訴彌勒：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的精進力量又勝過那人。菩薩發願要度脫一切眾生，都讓他們安住在涅槃（Nirvana，解脫）的快樂中。彌勒！比如有人對於三千大千世界一切眾生所做的一切事情，那個人一時之間都能完成。彌勒！你認為怎麼樣？這個人所做的事業算不算大？』彌勒對佛說：『非常大。世尊！』佛告訴彌勒：『菩薩所做的事業又超過這個。菩薩發誓說：『三界（欲界、色界、無色界）眾生受苦惱的，我讓他們解脫。』彌勒！比如一個長者（富人）只有一個兒子，容貌端正，年紀還小，孝順父母。長者和他的兒子、妻妾、眷屬、奴婢、財物都被關進了王家的監獄。當時大王告訴長者說：『從這裡往外走一百由旬（古代印度長度單位），有一個城叫某某，你走七天到那個城，再走七天回到我這裡。如果你能做到這樣，就放還你的妻子、眷屬、財物，還賜給你官職。如果過了七天從那個城沒有回到這裡，就處死你和你的兒子，親屬和財物都充公。』佛告訴彌勒：『你認為怎麼樣？這個長者努力勤奮，是爲了愛自己，還是爲了愛兒子，還是爲了珍惜妻妾奴婢財物，才從那個城辛苦地來到這裡？』彌勒菩薩對佛說：『世尊！按照我理解佛所說的意思，那個人不會考慮飲食睡眠，只想著快速趕路。為什麼呢？』

【English Translation】 English version Those who bear burdens are like Bodhisattvas (enlightenment beings). Maitreya! Suppose there is a person who carries on their head the mountains, rivers, and stone walls of a three-thousand-great-thousand world (a universe). Someone tells them: 『Good man! Now, with this three-thousand-great-thousand world, carry it on your head for a kalpa (an extremely long period of time), or less than a kalpa, or hundreds of thousands of kalpas, without stopping.』 Maitreya! What do you think? Is such a person powerful or not?」 Maitreya said to the Buddha: 『World Honored One! Very powerful. World Honored One! Very powerful. Sugata (the Well-Gone One, an epithet of the Buddha)!』 The Buddha told Maitreya: 『The power of a Bodhisattva-Mahasattva』s (great Bodhisattva) diligence surpasses that. A Bodhisattva vows to liberate all sentient beings, enabling them to dwell in the bliss of Nirvana (liberation). Maitreya! Suppose there is a person who can accomplish all the tasks of all sentient beings in a three-thousand-great-thousand world at once. Maitreya! What do you think? Is the work done by this person considered great or not?』 Maitreya said to the Buddha: 『Very great. World Honored One!』 The Buddha told Maitreya: 『The work done by a Bodhisattva surpasses even this. A Bodhisattva declares: 『I will liberate the sentient beings of the three realms (desire realm, form realm, formless realm) who are suffering.』 Maitreya! Suppose a wealthy man has only one son, who is handsome, young, and filial to his parents. The wealthy man, his son, wives, relatives, servants, and possessions are all imprisoned in the king』s jail. At that time, the king tells the wealthy man: 『Go one hundred yojanas (an ancient Indian unit of distance) from here, there is a city called so-and-so. Go to that city in seven days, and then return to me in seven days. If you can do this, I will return your wife, relatives, and possessions, and also grant you an official position. If you do not return from that city within seven days, I will execute you and your son, and your relatives and possessions will be confiscated.』 The Buddha told Maitreya: 『What do you think? Does this wealthy man strive diligently for the love of himself, for the love of his son, or for the sake of his wives, servants, and possessions, that he travels so arduously from that city to here?』 Bodhisattva Maitreya said to the Buddha: 『World Honored One! As I understand the meaning of what the Buddha has said, that person would not think about food or sleep, but only about traveling quickly. Why is that?』

故？世尊！如是之人自惜命故，是故速行。」

佛告彌勒：「若一切眾生勤行精進悉如彼人。一切眾生如是精進，欲比菩薩精進，百分不及一、千分不及一、百千分不及一、億分不及一、百千億分不及一、百千億那由他乃至不可數分不及一。何以故？彌勒！一切眾生順生死流，菩薩逆生死流令其住于不動涅槃。彌勒！譬如有人勇猛大力轉勝於前，取四大海及諸河水悉還置於阿耨大池。彌勒！于意云何？是人所作為希有不？」

彌勒菩薩白佛言：「世尊！如是之事甚為希有。」

佛告彌勒：「菩薩精進難作希有復過於此。菩薩以大悲心化一切眾生，令住阿耨多羅三藐三菩提，是事為難。若能信有佛法及僧，此事為難。若有能信善惡業果，此事為難。貪瞋癡起能令滅者，是事為難。能捨親屬發少欲心而求出家行至七步，此事為難。身披袈裟，于正法中正信出家離於慾火，此事為難。不犯禁戒，此事為難。能離憒鬧修遠離行，此事為難。信諸法空，此事為難。于深法中得柔順忍，此事為難。證三解脫門，此事為難。證須陀洹果乃至阿羅漢果，此事亦難。何以故？彌勒！所謂難者，于正法中以信出家得沙門果。彌勒！當來末世后五百歲，有諸眾生髮菩薩心，于正法中出家學道空無所得，舍菩薩業作凡愚行。

【現代漢語翻譯】現代漢語譯本：『世尊，這是為什麼呢？因為這樣的人珍惜自己的生命，所以才快速行走。』佛陀告訴彌勒：『如果一切眾生都像那個人一樣勤奮精進，那麼一切眾生這樣的精進，要和菩薩的精進相比，百分之一都比不上，千分之一都比不上，百千分之一都比不上，億分之一都比不上，百千億分之一都比不上，百千億那由他（極大的數量單位）分之一乃至不可數分之一都比不上。為什麼呢？彌勒！一切眾生順著生死之流，而菩薩是逆著生死之流，讓他們安住于不動的涅槃。彌勒！譬如有一個人，勇猛有力，勝過之前，他把四大海和所有河流的水都放回阿耨大池（傳說中的大湖）。彌勒！你認為怎麼樣？這個人所做的事情稀有嗎？』彌勒菩薩對佛說：『世尊，這樣的事情非常稀有。』佛陀告訴彌勒：『菩薩的精進難做，稀有程度超過這個。菩薩以大悲心教化一切眾生，讓他們安住于阿耨多羅三藐三菩提（無上正等正覺），這件事是很難的。如果能相信有佛法和僧，這件事是很難的。如果有能相信善惡業果的，這件事是很難的。貪嗔癡生起，能夠滅除它們的，這件事是很難的。能夠捨棄親屬，發起少欲之心，爲了求出家而行走七步，這件事是很難的。身披袈裟，在正法中正信出家，遠離**，這件事是很難的。不犯禁戒，這件事是很難的。能夠遠離喧鬧，修習遠離之行，這件事是很難的。相信諸法皆空，這件事是很難的。在深奧的佛法中得到柔順忍，這件事是很難的。證得三解脫門，這件事是很難的。證得須陀洹（初果）果乃至阿羅漢（無學果）果，這件事也是很難的。為什麼呢？彌勒！所謂難，就是在正法中以信心出家，得到沙門果。彌勒！當未來末世后五百歲，會有一些眾生髮起菩薩心，在正法中出家學道，卻一無所得，捨棄菩薩的修行，做凡夫愚癡的行為。』

【English Translation】 English version: 'Why, World Honored One? It is because such a person cherishes their own life, and therefore walks quickly.' The Buddha told Maitreya: 'If all sentient beings were to diligently practice with the same vigor as that person, the diligence of all those sentient beings, when compared to the diligence of a Bodhisattva, would not equal one in a hundred, one in a thousand, one in a hundred thousand, one in a million, one in a hundred million, one in a hundred million nayuta (an extremely large number), or even one in an incalculable number. Why is that, Maitreya? All sentient beings flow with the stream of birth and death, while Bodhisattvas go against the stream of birth and death, causing them to abide in the unmoving Nirvana. Maitreya, it is like a person who is brave and strong, surpassing their previous strength, and takes the water of the four great oceans and all the rivers and puts it back into the Anavatapta Lake (a legendary great lake). Maitreya, what do you think? Is what this person has done rare?' Bodhisattva Maitreya said to the Buddha: 'World Honored One, such a thing is extremely rare.' The Buddha told Maitreya: 'The diligence of a Bodhisattva is difficult to do, and its rarity surpasses even that. A Bodhisattva, with great compassion, transforms all sentient beings, causing them to abide in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and this is a difficult thing. If one can believe in the existence of the Buddha's teachings and the Sangha, this is a difficult thing. If one can believe in the karmic consequences of good and evil, this is a difficult thing. When greed, hatred, and delusion arise, to be able to extinguish them, this is a difficult thing. To be able to abandon one's relatives, generate a desire for few possessions, and walk seven steps in order to seek renunciation, this is a difficult thing. To wear the monastic robe, to renounce the household life with right faith in the Dharma, and to be free from ** , this is a difficult thing. To not violate the precepts, this is a difficult thing. To be able to leave behind the noise and practice in seclusion, this is a difficult thing. To believe that all dharmas are empty, this is a difficult thing. To attain forbearance and gentleness in the profound Dharma, this is a difficult thing. To realize the three doors of liberation, this is a difficult thing. To realize the fruit of Srotapanna (stream-enterer) up to the fruit of Arhat (one who has attained enlightenment), this is also a difficult thing. Why is that, Maitreya? What is called difficult is to renounce the household life with faith in the Dharma and attain the fruit of a Shramana (ascetic). Maitreya, in the future, in the last five hundred years of the Dharma-ending age, there will be sentient beings who generate the Bodhi mind, renounce the household life in the Dharma to study the Way, yet attain nothing, abandon the practice of a Bodhisattva, and act like ordinary fools.'

彌勒！何等是菩薩業？彌勒！菩薩業者有二十法。若有菩薩不成就此二十法者，則不能得坐于道場。何等二十？一者離慳心，二者修佈施，三者離熱惱，四者修凈戒，五者離瞋恚，六者修忍辱，七者離懈怠，八者大精進，九者離亂心，十者念慧修無依定，十一者修甚深忍，十二者具足般若波羅蜜，十三者行無相行，十四者行空行，十五者行無願行，十六者成無愿境界，十七者不捨一切眾生，十八者修行大悲，十九者不念聲聞緣覺之乘，二十者心樂成就如來智慧。是名菩薩摩訶薩二十種業。菩薩成就此二十業，能坐道場。彌勒！菩薩摩訶薩有四種畢定誓。何等為四？一者畢定成佛轉於法輪，二者生死眾生令得解脫，三者令無量眾生住阿耨多羅三藐三菩提，四者舍自身樂令諸眾生得無漏樂。是名四種畢定之誓。」

佛告彌勒：「譬如二人，善解醫方、善解咒術、善別毒藥、善識甘露。爾時一人于大眾中即取毒藥而自食之，現希有相，食已受苦身不安隱，復求甘露咒術望除毒氣。爾時彼人求不能得，毒氣熾盛遂便命終。時第二人作如是言：『我今不能食于毒藥，不食毒藥不須甘露，不欲處眾作希有想令身苦惱。』彌勒！當來末世后五百歲，有諸在家出家菩薩亦復如是，作如是言：『如我說法能除諸罪。』如是語已轉集

【現代漢語翻譯】現代漢語譯本彌勒（Maitreya，未來佛）！什麼是菩薩的業行？彌勒！菩薩的業行有二十種。如果菩薩不能成就這二十種業行，就不能得證菩提，坐于道場。這二十種是什麼呢？第一是遠離慳吝之心，第二是修習佈施，第三是遠離熱惱，第四是修習清凈的戒律，第五是遠離嗔恚，第六是修習忍辱，第七是遠離懈怠，第八是大精進，第九是遠離散亂之心，第十是修習念慧，安住于無所依的禪定，第十一是修習甚深的忍耐，第十二是具足般若波羅蜜（Prajnaparamita，智慧的完美），第十三是行無相之行，第十四是行空性之行，第十五是行無愿之行，第十六是成就無愿的境界，第十七是不捨棄一切眾生，第十八是修行大悲，第十九是不念聲聞（Sravaka，小乘弟子）和緣覺（Pratyekabuddha，獨覺）之乘，第二十是心樂於成就如來的智慧。這被稱為菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的二十種業行。菩薩成就這二十種業行，就能坐于道場。彌勒！菩薩摩訶薩有四種必定之誓願。是哪四種呢？第一是必定成佛，轉動法輪，第二是令生死中的眾生得到解脫，第三是令無量眾生安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），第四是捨棄自身的快樂，令一切眾生得到無漏的快樂。這被稱為四種必定之誓願。佛告訴彌勒：『譬如兩個人，都精通醫術、精通咒術、能辨別毒藥、能識別甘露。當時，其中一人在大眾中，隨即取毒藥而自己吃下，顯現出稀有的樣子，吃下後身體受苦不安穩，又尋求甘露和咒術，希望去除毒氣。當時，那人求而不得，毒氣熾盛，於是就命終了。這時，第二個人這樣說：『我現在不能吃毒藥，不吃毒藥就不需要甘露，不希望在眾人面前顯現稀有的樣子，使身體苦惱。』彌勒！當來末世后五百歲，會有一些在家和出家的菩薩也像這樣，這樣說：『像我這樣說法，能去除各種罪過。』這樣說完之後，就轉而聚集

【English Translation】 English version Maitreya! What are the actions of a Bodhisattva? Maitreya! The actions of a Bodhisattva are twenty in number. If a Bodhisattva does not accomplish these twenty actions, he will not be able to attain enlightenment and sit at the Bodhi-mandala (place of enlightenment). What are these twenty? First is to be free from a miserly mind, second is to practice giving, third is to be free from agitation, fourth is to practice pure precepts, fifth is to be free from anger, sixth is to practice patience, seventh is to be free from laziness, eighth is to have great diligence, ninth is to be free from a distracted mind, tenth is to cultivate mindfulness and wisdom, abiding in a meditation of no reliance, eleventh is to cultivate profound endurance, twelfth is to be complete in Prajnaparamita (perfection of wisdom), thirteenth is to practice the formless practice, fourteenth is to practice the emptiness practice, fifteenth is to practice the wishless practice, sixteenth is to achieve the state of wishlessness, seventeenth is not to abandon all sentient beings, eighteenth is to practice great compassion, nineteenth is not to think of the vehicle of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and twentieth is to delight in achieving the wisdom of the Tathagata (Buddha). These are called the twenty actions of a Bodhisattva-mahasattva (great Bodhisattva). A Bodhisattva who accomplishes these twenty actions can sit at the Bodhi-mandala. Maitreya! A Bodhisattva-mahasattva has four definite vows. What are these four? First is to definitely become a Buddha and turn the Dharma wheel, second is to liberate sentient beings from samsara (cycle of birth and death), third is to cause countless sentient beings to abide in Anuttara-samyak-sambodhi (supreme perfect enlightenment), and fourth is to give up one's own happiness to cause all sentient beings to attain the unconditioned happiness. These are called the four definite vows. The Buddha told Maitreya: 'It is like two people, both skilled in medicine, skilled in mantras, able to distinguish poison, and able to recognize nectar. At that time, one of them, in the midst of the crowd, immediately took poison and ate it himself, displaying a rare appearance. After eating it, his body suffered and was uneasy, and he sought nectar and mantras, hoping to remove the poison. At that time, that person sought but could not obtain it, the poison became intense, and he then died. At this time, the second person said: 'I cannot eat poison now, and if I do not eat poison, I do not need nectar. I do not wish to appear rare in front of the crowd, causing my body to suffer.' Maitreya! In the last five hundred years of the future, there will be some Bodhisattvas, both lay and monastic, who will also be like this, saying: 'Like my teaching, it can remove all sins.' After saying this, they will then gather

惡業，復作是言：『我還懺悔。』我說彼人于正法中名為死人。何故名死？謂于正法墮落退沒，是名為死。彌勒！復有菩薩其心清凈，作如是言：『我不作罪不須懺悔。我當懺悔過去未來一切諸罪，現在不作。亦如彼人不食毒藥不須甘露。』彌勒！所言毒者，于正法中犯于戒律，是名為毒。彌勒！汝等莫作食毒之人。」

佛告彌勒：「復有四法，能令菩薩離薩婆若離聲聞果，況薩婆若。何等為四？一者不知恩，二者諂曲，三者妄語，四者犯戒。彌勒！此四種法，能令菩薩離薩婆若，亦離聲聞，況薩婆若。彌勒！復有四法，菩薩應急走舍離過百由旬。何等為四？一者利養；二者惡友；三者惡眾；四者同在一處，或作戲笑、或瞋或鬥。當速舍離過百由旬。菩薩于余菩薩不應噁心。彌勒！若有菩薩打罵割截三千大千世界一切眾生。彌勒！于汝意云何？菩薩以是打罵割截一切眾生，得罪多不？」

彌勒菩薩白佛言：「世尊！打一眾生得罪尚多，何況三千大千世界一切眾生。何以故？世尊！一切菩薩于眾生不應起于瞋恚之心。」

爾時世尊告彌勒言：「若有菩薩打罵割截三千大千世界一切眾生，得罪尚少。若有菩薩于余菩薩起瞋恚心，退于菩提復爾所劫。彌勒！譬如木柱，若以草土不能斬截，必以利斧乃能斬

【現代漢語翻譯】現代漢語譯本：惡業之人，又說：『我還要懺悔。』我說這種人在正法中如同死人。為什麼說是死人呢？因為他在正法中墮落退失，這就叫做死。彌勒（Maitreya，未來佛）！還有菩薩心清凈，這樣說：『我不造罪，所以不需要懺悔。我應當懺悔過去和未來的一切罪，現在不造罪。』就像那不吃毒藥的人，不需要甘露一樣。彌勒！所說的毒，在正法中是指違犯戒律，這就叫做毒。彌勒！你們不要做吃毒藥的人。佛告訴彌勒：『還有四種法，能使菩薩遠離薩婆若（Sarvajna，一切智），甚至遠離聲聞果（Sravaka-phala，小乘果位），更何況是薩婆若。是哪四種呢？一是不知道感恩，二是諂媚虛偽，三是說謊，四是犯戒。彌勒！這四種法，能使菩薩遠離薩婆若，也遠離聲聞果，更何況是薩婆若。彌勒！還有四種法，菩薩應當立即逃離，超過百由旬（Yojana，古印度長度單位）。是哪四種呢？一是貪圖利養，二是結交惡友，三是身處惡劣的群體，四是與人同處，或嬉笑、或嗔怒、或爭鬥。應當迅速逃離，超過百由旬。菩薩不應該對其他菩薩懷有惡意。彌勒！如果有菩薩打罵割截三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的最大世界）的一切眾生。彌勒！你認為怎麼樣？菩薩這樣打罵割截一切眾生，罪過大不大？』彌勒菩薩對佛說：『世尊！打一個眾生罪過尚且很大，何況是三千大千世界的一切眾生。為什麼呢？世尊！一切菩薩不應該對眾生生起嗔恨之心。』這時，世尊告訴彌勒說：『如果有菩薩打罵割截三千大千世界的一切眾生，罪過還算小。如果有菩薩對其他菩薩生起嗔恨心，退失菩提（Bodhi，覺悟）的時間要經歷那麼多的劫（Kalpa，佛教時間單位）。彌勒！譬如木柱，用草土不能砍斷，必須用鋒利的斧頭才能砍斷。』

【English Translation】 English version: A person who has committed evil deeds says, 『I will still repent.』 I say that such a person is like a dead person in the true Dharma. Why is he called dead? Because he has fallen and retreated from the true Dharma, this is called death. Maitreya! There are also Bodhisattvas whose minds are pure, who say, 『I do not commit sins, so I do not need to repent. I should repent for all the sins of the past and future, but I will not commit them now.』 It is like a person who does not eat poison does not need nectar. Maitreya! What is called poison, in the true Dharma, refers to violating the precepts, this is called poison. Maitreya! You should not be people who eat poison. The Buddha told Maitreya: 『There are also four things that can cause a Bodhisattva to be far from Sarvajna (all-knowing wisdom), even far from the Sravaka-phala (the fruit of a Hearer), let alone Sarvajna. What are the four? First, not knowing gratitude; second, being flattering and deceitful; third, telling lies; and fourth, breaking the precepts. Maitreya! These four things can cause a Bodhisattva to be far from Sarvajna, and also far from the Sravaka-phala, let alone Sarvajna. Maitreya! There are also four things that a Bodhisattva should immediately flee from, going beyond a hundred yojanas (an ancient Indian unit of distance). What are the four? First, greed for gain; second, associating with evil friends; third, being in an evil group; and fourth, being in the same place, either laughing, being angry, or fighting. One should quickly flee from these, going beyond a hundred yojanas. A Bodhisattva should not have ill will towards other Bodhisattvas. Maitreya! If a Bodhisattva were to beat, scold, and cut all the sentient beings in the Trisahasra-Mahasahasra-lokadhatu (a great chiliocosm). Maitreya! What do you think? Would the Bodhisattva who beats, scolds, and cuts all these sentient beings incur a great sin?』 Bodhisattva Maitreya said to the Buddha: 『World Honored One! The sin of beating one sentient being is already great, let alone all the sentient beings in the Trisahasra-Mahasahasra-lokadhatu. Why is that? World Honored One! All Bodhisattvas should not give rise to anger towards sentient beings.』 At that time, the World Honored One told Maitreya: 『If a Bodhisattva were to beat, scold, and cut all the sentient beings in the Trisahasra-Mahasahasra-lokadhatu, the sin would still be small. If a Bodhisattva were to give rise to anger towards another Bodhisattva, the time it would take to retreat from Bodhi (enlightenment) would be that many kalpas (an aeon). Maitreya! It is like a wooden pillar, which cannot be cut with grass and soil, but must be cut with a sharp axe.』

之。菩薩善根亦復如是，余不能盡，若於菩薩起瞋恚心能滅諸善。彌勒！是故菩薩應學恭敬于初發心諸菩薩等，心生尊重如世尊想。」

爾時彌勒菩薩摩訶薩白佛言：「世尊！我當修行尊重恭敬一切眾生，何況菩薩。何以故？世尊！應舍瞋恚行於忍辱，離於諂曲行清凈心，遠離有為，行於無我無取之行，不貴財寶當重法行，不求衣食當求法財。舍離嫉妒，見人巨富心助歡喜。非唯求名以為沙門，當學沙門一切功德。我非口說當修實行，舍于利養少欲知足，求佛功德，不為財利入于聚落，念薩婆若入于聚落。不為衣食入于村邑行諂曲行，當行正行贊四聖種。不學凡夫下劣之心，當學佛行不觀他過但自調伏。修奢摩他、毗婆舍那。離三業惡，常修三業清凈之行。離於破戒，當學波羅提木叉。不依佛法僧而自活命，讚歎如來真實功德，不為求施為求法故。常贊正法修如法行，讚歎聖僧。依不退僧，不依世間有為之僧。不求一切世間資身之具，唯求正法不求世事。求出世法離於諂曲，行真實行不樂一處。當如野鹿無所依止，離世間樂求佛功德。當離睡眠，初夜后夜讀誦經典。舍于憒鬧當行遠離，于諸功德不生厭想，求諸功德心不暫息。當離狗法，當行師子所吼之法。為究竟友不應暫友，舍無反覆當行報恩，不以財利而作

【現代漢語翻譯】菩薩的善根也是如此，無法窮盡。如果對菩薩生起嗔恨心，就能滅除一切善根。彌勒！因此，菩薩應當學習恭敬初發心的菩薩們，心中尊重他們如同尊重世尊一樣。這時，彌勒菩薩摩訶薩對佛說：『世尊！我應當修行尊重恭敬一切眾生，更何況是菩薩。為什麼呢？世尊！應當捨棄嗔恚，修行忍辱；遠離諂媚，修行清凈心；遠離有為法，修行無我無取的行為；不看重財寶，應當看重佛法；不追求衣食，應當追求法財。捨棄嫉妒，見到他人富有，內心應當隨喜。不只是爲了求名而做沙門（出家人），應當學習沙門的一切功德。我不是口頭上說說，應當付諸實踐，捨棄利養，少欲知足，追求佛的功德。不爲了財利而進入村落，應當爲了求得薩婆若（一切智）而進入村落。不爲了衣食而進入村邑，不應當行諂媚之行，應當行正行，讚歎四聖種（指四種聖者的種性）。不學習凡夫的下劣之心，應當學習佛的行持，不看別人的過錯，只調伏自己。修習奢摩他（止）、毗婆舍那（觀）。遠離身口意三業的惡行，常常修習身口意三業的清凈行為。遠離破戒，應當學習波羅提木叉（戒律）。不依靠佛法僧而自活命，應當讚歎如來的真實功德，不爲了求佈施，而是爲了求法。常常讚歎正法，修習如法之行，讚歎聖僧。依靠不退轉的僧團，不依靠世間有為的僧團。不追求一切世間的資身之物，只追求正法，不追求世間的事物。追求出世之法，遠離諂媚，行真實之行，不樂於停留在一處。應當像野鹿一樣無所依止，遠離世間之樂，追求佛的功德。應當遠離睡眠，初夜和后夜讀誦經典。捨棄喧鬧，應當行遠離，對於各種功德不生厭倦，追求各種功德的心不暫息。應當遠離狗的習性，應當行獅子吼之法。爲了究竟的朋友，不應當只是暫時的朋友，捨棄無常反覆，應當行報恩，不因為財利而作』

【English Translation】 The Bodhisattva's roots of goodness are also like this, inexhaustible. If one generates anger towards a Bodhisattva, one can destroy all good roots. Maitreya! Therefore, Bodhisattvas should learn to respect and revere those Bodhisattvas who have just begun their practice, regarding them in their hearts as if they were the World Honored One. At that time, the Bodhisattva Mahasattva Maitreya said to the Buddha: 'World Honored One! I shall practice respecting and revering all sentient beings, how much more so Bodhisattvas. Why is that? World Honored One! One should abandon anger and practice patience; be free from flattery and practice a pure mind; be free from conditioned phenomena and practice the conduct of no-self and no-grasping; not value wealth and treasures, but value the Dharma; not seek clothing and food, but seek the wealth of the Dharma. Abandon jealousy, and when seeing others wealthy, one should rejoice in one's heart. Not merely seeking fame to be a Shramana (monk), one should learn all the merits of a Shramana. I will not just speak of it, but put it into practice, abandoning profit and offerings, being content with little, and seeking the merits of the Buddha. Not entering villages for the sake of wealth and profit, but entering villages to seek Sarvajna (all-knowing wisdom). Not entering towns for the sake of clothing and food, one should not practice flattery, but practice righteous conduct, praising the four noble lineages (referring to the four types of noble beings). Not learning the inferior minds of ordinary people, one should learn the conduct of the Buddha, not looking at the faults of others, but only subduing oneself. Cultivate Shamatha (calm abiding) and Vipashyana (insight). Be free from the evil deeds of body, speech, and mind, and constantly cultivate the pure conduct of body, speech, and mind. Be free from breaking precepts, and should learn the Pratimoksha (code of monastic rules). Not relying on the Buddha, Dharma, and Sangha for one's livelihood, one should praise the true merits of the Tathagata, not seeking offerings, but seeking the Dharma. Constantly praise the true Dharma, practice according to the Dharma, and praise the noble Sangha. Rely on the Sangha that does not regress, not relying on the conditioned Sangha of the world. Not seeking all worldly necessities, but only seeking the true Dharma, not seeking worldly matters. Seeking the Dharma that transcends the world, being free from flattery, practicing true conduct, not delighting in staying in one place. One should be like a wild deer, without any attachment, abandoning worldly pleasures, and seeking the merits of the Buddha. One should abandon sleep, and in the early and late parts of the night, recite the scriptures. Abandoning noise and clamor, one should practice seclusion, not becoming weary of various merits, and the mind should not cease in seeking various merits. One should abandon the habits of a dog, and should practice the Dharma of the lion's roar. For the sake of an ultimate friend, one should not be a temporary friend, abandoning fickleness, one should practice repaying kindness, not acting for the sake of wealth and profit.'

親友，當以凈心而作親友。舍虛誑心行真實行，舍下劣法當求成就無上佛身。于如來所當行恭敬，不起憍慢。舍于兩舌心口相違，當行誠實無二之言，不作菩薩而行諂曲。當以凈心行奢摩他毗婆舍那。舍於我慢當行恭敬。離不凈食，當凈持戒。食人之施，當舍邪念念諸佛法。離於人見行於空行，離於妄覺行無相行。離身諂曲，當行三業清凈之行。不求財利而演說法，以大悲心而說正法。不以財物而作親友，以法親友。不為自利，為利他人令不損害。行阿蘭若離於諂曲，不作諂曲而行乞食，不行諂曲著糞掃衣。所以者何？具十二頭陀者，不求一切世間利養。」

爾時世尊贊彌勒菩薩摩訶薩言：「善哉善哉。彌勒！汝求佛功德心無厭足，作師子吼。已於過去佛所種諸善根，能說此法、說此功德。」

爾時彌勒菩薩摩訶薩說此法時，眾中五百比丘從坐起去。爾時摩訶迦葉問諸比丘：「今聽說法，汝等比丘欲詣何所？」

諸比丘言：「大德迦葉！如彌勒菩薩摩訶薩所說之法，甚深難得。我等作如是念：『我等不能修得此法，欲還歸俗。何以故？信施之食難可消故。』」

爾時文殊師利菩薩贊諸比丘：「善哉善哉。善男子！是汝所應。若不能消信施之食，寧可一日百數歸俗，不應破戒受人信施。」

【現代漢語翻譯】現代漢語譯本：朋友們，應當以清凈的心來對待朋友。捨棄虛偽欺詐的心，奉行真實的行為；捨棄低劣的法，應當追求成就無上的佛身。對於如來（佛的稱號）應當恭敬，不生驕慢之心。捨棄兩舌（挑撥離間）心口不一的行為，應當奉行誠實不二的言語，不做菩薩（覺悟的有情）卻行諂媚曲意之事。應當以清凈的心修行奢摩他（止）和毗婆舍那（觀）。捨棄我慢，應當奉行恭敬。遠離不凈的食物，應當清凈地持守戒律。食用他人的佈施，應當捨棄邪念，憶念諸佛的教法。遠離人見（執著于自我的見解），奉行空性之行；遠離妄覺（虛妄的覺知），奉行無相之行。遠離身體的諂媚曲意，應當奉行身口意三業清凈的行為。不求財利而宣說佛法，以大悲心而宣說正法。不以財物來結交朋友，而以佛法來結交朋友。不為自己利益，爲了利益他人而不損害他人。在寂靜處修行，遠離諂媚曲意，不以諂媚曲意而行乞食，不以諂媚曲意而穿糞掃衣（用廢棄的布料縫製的衣服）。這是為什麼呢？因為具足十二頭陀行（苦行）的人，不追求一切世間的利益供養。那時，世尊（釋迦牟尼佛）讚歎彌勒菩薩（未來佛）摩訶薩（大菩薩）說：『好啊，好啊。彌勒！你求佛功德的心沒有厭足，發出獅子吼（比喻說法無畏）。已經在過去諸佛那裡種下各種善根，能夠宣說此法，宣說此功德。』那時，彌勒菩薩摩訶薩宣說此法時，眾中五百比丘（出家受戒的男子）從座位上起身離去。那時，摩訶迦葉（佛陀十大弟子之一）問那些比丘：『現在聽聞佛法，你們這些比丘想要去哪裡？』那些比丘說：『大德迦葉！像彌勒菩薩摩訶薩所說的法，非常深奧難得。我們這樣想：『我們不能修得此法，想要還俗。為什麼呢？因為信徒佈施的食物難以消化。』那時，文殊師利菩薩（智慧第一的菩薩）讚歎那些比丘說：『好啊，好啊。善男子！這是你們應該做的。如果不能消化信徒佈施的食物，寧可一天還俗百次，也不應該破戒接受他人的佈施。』

【English Translation】 English version: Friends, one should treat friends with a pure heart. Abandon the heart of falsehood and deceit, and practice truthful conduct; abandon inferior teachings, and strive to achieve the supreme Buddha body. Towards the Tathagata (an epithet of the Buddha), one should be respectful and not give rise to arrogance. Abandoning double-tongued (sowing discord) and hypocritical behavior, one should practice honest and unwavering speech, not acting as a Bodhisattva (an enlightened being) while engaging in flattery and deceit. One should practice Samatha (calm abiding) and Vipassana (insight) with a pure heart. Abandoning pride, one should practice respect. Abstaining from impure food, one should purely uphold the precepts. When consuming the offerings of others, one should abandon evil thoughts and contemplate the teachings of all Buddhas. Abandoning the view of self (clinging to personal views), one should practice the conduct of emptiness; abandoning false perceptions, one should practice the conduct of no-form. Abandoning bodily flattery and deceit, one should practice the purity of the three karmas (body, speech, and mind). One should not seek wealth and profit while expounding the Dharma, but expound the true Dharma with great compassion. One should not make friends through material possessions, but through the Dharma. Not for one's own benefit, but for the benefit of others, one should not cause harm. Practicing in secluded places, one should abandon flattery and deceit, not beg for alms with flattery and deceit, and not wear rag robes (clothes made from discarded fabric) with flattery and deceit. Why is this so? Because those who possess the twelve Dhuta practices (ascetic practices) do not seek any worldly benefits or offerings. At that time, the World Honored One (Shakyamuni Buddha) praised the Bodhisattva (a great Bodhisattva) Maitreya (the future Buddha), saying: 'Excellent, excellent. Maitreya! Your mind seeking the merits of the Buddha is insatiable, and you roar the lion's roar (a metaphor for fearless teaching). You have already planted various good roots in the presence of past Buddhas, and you are able to expound this Dharma, expound these merits.' At that time, when the Bodhisattva Mahasattva Maitreya was expounding this Dharma, five hundred Bhikkhus (ordained monks) in the assembly rose from their seats and departed. At that time, Mahakasyapa (one of the Buddha's ten great disciples) asked those Bhikkhus: 'Now that you are listening to the Dharma, where do you Bhikkhus wish to go?' Those Bhikkhus said: 'Venerable Kasyapa! The Dharma expounded by the Bodhisattva Mahasattva Maitreya is very profound and difficult to attain. We think thus: 'We cannot cultivate and attain this Dharma, and we wish to return to lay life. Why is this? Because the food offered by the faithful is difficult to digest.' At that time, the Bodhisattva Manjushri (the Bodhisattva of wisdom) praised those Bhikkhus, saying: 'Excellent, excellent. Good men! This is what you should do. If you cannot digest the food offered by the faithful, it is better to return to lay life a hundred times in a day than to break the precepts and accept the offerings of others.'

爾時文殊師利白佛言：「世尊！何等之人應受信施？」

爾時世尊告文殊師利菩薩：「善男子！若有修禪解脫者，我聽彼人受信施食。」

爾時文殊師利告五百比丘：「汝等今者應速修行。佛世難值，當住佛法。」

爾時五百比丘問文殊師利言：「文殊師利！我等云何修行？」

文殊師利告諸比丘言：「汝等應如是觀，無一法合、無一法散，無一法生、無一法滅，不受一法、不捨一法，不增一法、不減一法。若如是行於法無得，無得則無去，無去故無來，無來則無去。比丘！是名無來無去、無住無不住。」爾時文殊師利說是法時，五百比丘于諸漏中心得解脫。

大寶積經卷第八十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八十九

元魏優禪國王子月婆首那譯摩訶迦葉會第二十三之二

爾時摩訶迦葉白佛言：「世尊！當來末世后五百歲，何等菩薩行於諂曲？」

爾時世尊告迦葉言：「迦葉！多有眾人行於諂曲，親近惡友，少讀誦經，為求衣食。」

爾時摩訶迦葉白佛言：「善哉世尊！唯愿世尊利益多人，說彼諂曲不勤修行菩薩之過。令彼菩薩聞此過已，自攝心行令得清凈。」

爾時世尊告摩訶迦葉言：「迦葉！

【現代漢語翻譯】現代漢語譯本當時，文殊師利菩薩對佛說：『世尊！什麼樣的人應該接受供養？』這時，世尊告訴文殊師利菩薩：『善男子！如果有修習禪定解脫的人，我允許他們接受供養的食物。』這時，文殊師利菩薩告訴五百位比丘：『你們現在應當儘快修行。值遇佛陀住世是很難得的，應當安住于佛法之中。』這時，五百位比丘問文殊師利菩薩：『文殊師利！我們應該如何修行？』文殊師利菩薩告訴眾比丘：『你們應當這樣觀察，沒有一法是聚合的，沒有一法是離散的，沒有一法是產生的，沒有一法是滅亡的，不接受一法，不捨棄一法，不增加一法，不減少一法。如果這樣修行，對於法就沒有所得，沒有所得就沒有去處，沒有去處就沒有來處，沒有來處就沒有去處。比丘們！這叫做無來無去、無住無不住。』當時，文殊師利菩薩說此法時，五百位比丘在諸煩惱中內心得到解脫。

《大寶積經》卷第八十八《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》卷第八十九

元魏優禪國王子月婆首那譯《摩訶迦葉會》第二十三之二

當時，摩訶迦葉對佛說：『世尊！當未來末世后五百年，什麼樣的菩薩會行於諂媚虛偽？』這時，世尊告訴迦葉：『迦葉！會有很多人行於諂媚虛偽，親近惡友，很少讀誦經典，爲了追求衣食。』這時，摩訶迦葉對佛說：『善哉世尊！唯愿世尊爲了利益更多的人，說出那些諂媚虛偽、不勤奮修行的菩薩的過失。讓他們聽到這些過失后，能夠自我約束，使自己的行為變得清凈。』這時，世尊告訴摩訶迦葉：『迦葉！』

【English Translation】 English version At that time, Manjushri (Bodhisattva of Great Wisdom) said to the Buddha, 'World Honored One! What kind of people should receive offerings?' At that time, the World Honored One told Manjushri Bodhisattva, 'Good man! If there are those who cultivate meditation and liberation, I allow them to receive offerings of food.' At that time, Manjushri told the five hundred Bhikkhus (monks), 'You should now quickly cultivate. It is rare to encounter a Buddha in the world, you should abide in the Dharma (Buddha's teachings).' At that time, the five hundred Bhikkhus asked Manjushri, 'Manjushri! How should we cultivate?' Manjushri told the Bhikkhus, 'You should observe in this way: there is no one dharma (phenomenon) that is combined, no one dharma that is scattered, no one dharma that is born, no one dharma that is extinguished, not accepting one dharma, not abandoning one dharma, not increasing one dharma, not decreasing one dharma. If you cultivate in this way, there is no attainment of dharma, without attainment there is no going, without going there is no coming, without coming there is no going. Bhikkhus! This is called no coming, no going, no abiding, no non-abiding.' At that time, when Manjushri spoke this Dharma, the five hundred Bhikkhus attained liberation from the defilements in their minds.

The Great Treasure Trove Sutra, Volume 88 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 89

Translated by Prince Yueposhuna of the Yu Chan Kingdom of the Northern Wei Dynasty, The Chapter of Mahakasyapa, the Twenty-third, Part Two

At that time, Mahakasyapa (one of the Buddha's chief disciples) said to the Buddha, 'World Honored One! In the future, in the last five hundred years of the Dharma-ending age, what kind of Bodhisattvas will engage in flattery and deceit?' At that time, the World Honored One told Kasyapa, 'Kasyapa! There will be many people who engage in flattery and deceit, who associate with evil friends, who rarely read and recite the scriptures, and who do so for the sake of seeking food and clothing.' At that time, Mahakasyapa said to the Buddha, 'Excellent, World Honored One! May the World Honored One, for the benefit of many people, speak of the faults of those Bodhisattvas who are flattering, deceitful, and not diligent in their practice. So that when those Bodhisattvas hear of these faults, they can restrain themselves and purify their actions.' At that time, the World Honored One told Mahakasyapa, 'Kasyapa!'

當來末世后五百歲，有諸菩薩親近惡友、少讀誦經，唯作供養舍利之業，以香花瓔珞幡蓋燈明供養如來舍利塔廟。迦葉！我為在家無智眾生令種善根，說供養舍利。彼諸癡人不解我意，但作此業。迦葉！我於一切天人之中常說此法，修奢摩他、毗婆舍那以自調伏，世間當有信樂婆羅門居士供養舍利。迦葉！彼諸癡人舍于讀誦修禪智慧，供養舍利因之活命。迦葉！若有菩薩以滿三千大千世界上至梵天香花燈明，一一燈炷如須彌山，以如是等供養如來。若有菩薩凈心持戒，于師尊所受持讀誦一四句偈，凈心修行乃至七步，功德勝彼無量無邊。迦葉！若有菩薩以滿三千大千世界花香末香，于百千歲晝夜六時供養如來。若有菩薩舍于憒鬧深畏三界，為利眾生髮心趣向阿蘭若處，舉足七步，勝前功德無量無邊。迦葉！于意云何？如來化眾生故作是說耶？迦葉！莫作此見，如來實說。所以者何？如來現見明瞭知故。」

佛告迦葉：「過去無量無邊不可思議無數阿僧祇劫，爾時有佛，號妙華如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、婆伽婆，其劫亦名妙花。迦葉！妙花如來有九十六億百千聲聞大眾。爾時有轉輪聖王名曰尼彌，如法治世主四天下。迦葉！時尼彌大王千子具足，勇健威猛。迦

【現代漢語翻譯】現代漢語譯本當末法時期后五百年，會有一些菩薩親近惡友，很少讀誦佛經，只做供養舍利的事業，用香花、瓔珞、幡蓋、燈明供養如來（Tathagata）的舍利塔廟。迦葉（Kasyapa）！我爲了讓在家沒有智慧的眾生種下善根，才說供養舍利。那些愚癡的人不理解我的意思，只做這些事。迦葉！我在一切天人之中常常說這個法，修習奢摩他（Samatha，止）、毗婆舍那（Vipasyana，觀）來調伏自己，世間會有信奉的婆羅門（Brahmana）居士供養舍利。迦葉！那些愚癡的人捨棄讀誦、修禪、智慧，靠供養舍利來維持生命。迦葉！如果有菩薩用充滿三千大千世界，上至梵天（Brahma）的香花燈明，每一盞燈的燈炷都像須彌山（Sumeru），用這樣的供養來供養如來。如果有菩薩清凈持戒，在師尊那裡受持讀誦一句四句偈，清凈修行乃至走七步，他的功德勝過前者無量無邊。迦葉！如果有菩薩用充滿三千大千世界的花香末香，在百千歲中晝夜六時供養如來。如果有菩薩捨棄喧鬧，深深畏懼三界（Trailokya），爲了利益眾生髮心前往阿蘭若（Aranya，寂靜處），舉足七步，勝過前者的功德無量無邊。迦葉！你認為如何？如來是爲了教化眾生才這樣說的嗎？迦葉！不要這樣認為，如來是真實說的。為什麼呢？因為如來親眼見到，明瞭知道的緣故。佛告訴迦葉：『在過去無量無邊不可思議無數阿僧祇劫（Asamkhya kalpa），那時有一尊佛，號為妙華如來（Myohua Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusadamyasarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、婆伽婆（Bhagavat），那個劫也名為妙花。迦葉！妙花如來有九十六億百千聲聞（Sravaka）大眾。那時有一位轉輪聖王（Cakravartin）名叫尼彌（Nimi），如法治理世間，統治四天下（Caturdvipa）。迦葉！當時尼彌大王有一千個兒子，都勇猛強健。』

【English Translation】 English version In the last five hundred years of the Dharma-ending Age, there will be Bodhisattvas who associate with evil friends, rarely read and recite scriptures, and only engage in the practice of making offerings to relics, using incense, flowers, necklaces, banners, canopies, and lamps to make offerings to the stupas and temples of the Tathagata's relics. Kasyapa! I spoke of making offerings to relics in order to enable ignorant sentient beings at home to plant roots of goodness. Those foolish people do not understand my intention and only do these things. Kasyapa! Among all gods and humans, I often speak of this Dharma, cultivating Samatha (tranquility) and Vipasyana (insight) to tame oneself. There will be believing Brahmins and lay people in the world who make offerings to relics. Kasyapa! Those foolish people abandon reading, reciting, practicing meditation, and wisdom, and rely on making offerings to relics for their livelihood. Kasyapa! If a Bodhisattva were to use incense, flowers, and lamps that fill the three thousand great thousand worlds, reaching up to the Brahma heaven, with each lamp wick as large as Mount Sumeru, and make such offerings to the Tathagata. If a Bodhisattva were to purely uphold the precepts, receive, uphold, read, and recite a four-line verse from their teacher, and practice purely even for seven steps, their merit would surpass the former immeasurably. Kasyapa! If a Bodhisattva were to use flower incense and powdered incense that fill the three thousand great thousand worlds, and make offerings to the Tathagata six times day and night for hundreds of thousands of years. If a Bodhisattva were to abandon the noise and deeply fear the three realms (Trailokya), and with the intention to benefit sentient beings, set their mind towards an Aranya (secluded place), and take seven steps, their merit would surpass the former immeasurably. Kasyapa! What do you think? Did the Tathagata say this to teach sentient beings? Kasyapa! Do not think this way, the Tathagata speaks truthfully. Why? Because the Tathagata sees clearly and knows clearly. The Buddha told Kasyapa: 'In the past, immeasurable, boundless, inconceivable, countless Asamkhya kalpas, there was a Buddha named Myohua Tathagata (Wonderful Flower Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidya-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purusadamyasarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (Blessed One), and that kalpa was also named Myohua. Kasyapa! Myohua Tathagata had ninety-six billion hundred thousand Sravaka (Hearer) disciples. At that time, there was a Cakravartin (Wheel-Turning King) named Nimi, who ruled the world according to the Dharma, governing the four continents (Caturdvipa). Kasyapa! At that time, King Nimi had a thousand sons, all of whom were brave and strong.'

葉！爾時大王具千子已，復有二子結加趺坐忽然化生：一名達摩，二名善法。迦葉！爾時大王請妙花如來及比丘僧，滿八萬四千歲供養衣服臥具飲食湯藥，舍諸家事唯修供養。七日之後，一切比丘各施新衣種種飲食隨心所樂，廣造精舍隨心樂住。一一比丘給使七人，施百味食。迦葉！爾時大王造立精舍方八十由旬，彩畫微妙出過世間。妙花如來及比丘僧坐彼精舍，從於地下出眾妙花，令彼精舍華至於膝。迦葉！爾時大王于不思議功德精舍供養妙花如來，滿八萬四千歲，恭敬供養尊重讚歎。迦葉！爾時大王供養如來滿八萬四千歲已，最後一日妙花如來飯食之後，達摩、善法二子眷屬及諸四眾，至妙花如來正遍知所，頭面作禮白佛言：『世尊！頗有佈施功德善根，勝此尼彌大王功德善根者不？』迦葉！時二王子禮如來時，大千世界悉皆震動。迦葉！爾時妙花如來侍者弟子名通達法，從坐而起頂禮佛足，白佛言：『世尊！何因緣故大地震動？以何因緣此二王子禮佛而住？』

「爾時妙花如來告通達法：『善男子！何用此問。若佛如來說此王子凈心深忍大悲之心禮如來足，一切天人皆當迷沒。』迦葉！爾時妙花如來告一聲聞神足弟子那羅延言：『善男子！汝示神力起二童子。』迦葉！爾時那羅延比丘從坐而起，即以右手

【現代漢語翻譯】現代漢語譯本：葉！那時，大王已經有了千個兒子，又生了兩個兒子，他們結跏趺坐，忽然化生：一個名叫達摩（Dharma，意為佛法），一個名叫善法。迦葉（Kasyapa，佛陀的十大弟子之一）！那時，大王請妙花如來（Wonderful Flower Tathagata）和比丘僧團，用衣服、臥具、飲食、湯藥供養了八萬四千年，捨棄了所有家事，只專注于供養。七天之後，所有比丘都得到了新的衣服和各種隨心所欲的飲食，並建造了廣闊的精舍，可以隨意居住。每個比丘都有七個人侍奉，並提供百味美食。迦葉！那時，大王建造的精舍方圓八十由旬（Yojana，古印度長度單位），彩繪精美，超越世間。妙花如來和比丘僧團坐在那精舍里，從地下涌出各種美妙的花朵，使精舍里的花朵高至膝蓋。迦葉！那時，大王在不可思議功德的精舍里供養妙花如來，滿了八萬四千年，恭敬供養，尊重讚歎。迦葉！那時，大王供養如來滿了八萬四千年後，最後一天，妙花如來用過飯後，達摩、善法兩個兒子和他們的眷屬以及四眾弟子，來到妙花如來正遍知（Samyaksambuddha，意為正等覺者）所在之處，頂禮佛足，對佛說：『世尊！有沒有佈施功德善根，能勝過尼彌大王（Nimi，古代印度國王）的功德善根呢？』迦葉！那時，兩位王子禮拜如來時，大千世界都震動了。迦葉！那時，妙花如來的侍者弟子名叫通達法，從座位上站起來，頂禮佛足，對佛說：『世尊！是什麼因緣導致大地如此震動？又是什麼因緣使這兩位王子禮拜佛後站立不動？』那時，妙花如來告訴通達法：『善男子！何必問這個問題。如果佛陀說出這兩位王子以清凈的心、深厚的忍耐和大悲之心禮拜如來，一切天人都將迷失。』迦葉！那時，妙花如來告訴一位具有神通的聲聞弟子那羅延（Narayana，印度教神祇）說：『善男子！你展示神通，扶起這兩個童子。』迦葉！那時，那羅延比丘從座位上站起來，立即用右手

【English Translation】 English version: Then, the great king, having already had a thousand sons, had two more sons who were born miraculously, sitting in the lotus position: one named Dharma, and the other named Good Dharma. Kasyapa! At that time, the great king invited the Wonderful Flower Tathagata and the assembly of monks, and for eighty-four thousand years, he provided them with clothing, bedding, food, and medicine, abandoning all worldly affairs and focusing solely on offerings. After seven days, all the monks received new clothes and various foods according to their desires, and spacious monasteries were built for them to reside in as they pleased. Each monk had seven attendants and was provided with a hundred flavors of food. Kasyapa! At that time, the great king built a monastery that was eighty yojanas (an ancient Indian unit of distance) in circumference, with exquisite paintings that surpassed the world. The Wonderful Flower Tathagata and the assembly of monks sat in that monastery, and from the ground, various wonderful flowers emerged, reaching up to the knees in the monastery. Kasyapa! At that time, the great king made offerings to the Wonderful Flower Tathagata in the monastery of inconceivable merit for eighty-four thousand years, with reverence, respect, and praise. Kasyapa! After the great king had made offerings to the Tathagata for eighty-four thousand years, on the last day, after the Wonderful Flower Tathagata had finished his meal, Dharma and Good Dharma, along with their families and the fourfold assembly, came to the place of the Wonderful Flower Tathagata, the Samyaksambuddha, bowed their heads to the Buddha's feet, and said to the Buddha: 'World Honored One! Is there any act of giving, any meritorious root, that surpasses the meritorious root of King Nimi?' Kasyapa! At that time, when the two princes bowed to the Tathagata, the great thousand world trembled. Kasyapa! At that time, the attendant disciple of the Wonderful Flower Tathagata, named Thoroughly Understanding Dharma, rose from his seat, bowed his head to the Buddha's feet, and said to the Buddha: 'World Honored One! What is the cause of this great earthquake? And what is the cause of these two princes standing still after bowing to the Buddha?' Then, the Wonderful Flower Tathagata said to Thoroughly Understanding Dharma: 'Good man! Why ask this question? If the Buddha were to describe the pure minds, deep patience, and great compassion with which these two princes bowed to the Tathagata, all the gods and humans would be lost.' Kasyapa! At that time, the Wonderful Flower Tathagata said to Narayana, a disciple with supernatural powers among the Sravakas: 'Good man! Show your supernatural power and lift up these two children.' Kasyapa! At that time, the monk Narayana rose from his seat and immediately with his right hand

捉一童子，復以左手捉一童子，欲扶令起而不能動。時那羅延盡大神通，扶二童子欲令其起，不能動彼。如分一毛為千萬分，不動一分。迦葉！爾時三千大千世界地皆震動，山河石壁悉亦大動，而不能動彼二童子。迦葉！爾時那羅延以妙花如來威神力故，令于下方恒河沙等諸佛世界悉皆震動，而亦不動彼二童子毛之一分。迦葉！爾時那羅延比丘禮妙花佛白言：『世尊！我將不失神通力耶？何以故？世尊！此二童子生來未久，在於佛前頭面著地，我盡神力不能令起。』

「爾時妙花如來告那羅延比丘言：『善男子！汝不失通。善男子！菩薩境界不可思議，一切聲聞緣覺所不能動、不能思量。善男子！若滿三千大千世界一切眾生，具大神力如汝不異，至於億劫不能動此二童子起。』迦葉！爾時妙花如來說此語時，眾中四百二十萬眾生髮阿耨多羅三藐三菩提心。彼諸眾生作如是念：『菩薩神力甚為希有。未得一切智神力乃爾，大聲聞神力不能令動，況成佛道。是故我等應行菩薩道，愿證如來無上智慧。』

「迦葉！爾時四百二十萬眾生作是念已，于無上菩提心得堅住。迦葉！爾時彼眾有一菩薩名曰善慧，在大眾中從坐而起偏袒右肩，頂禮佛足白妙花如來言：『世尊！唯愿世尊起二童子，如彼所問愿佛解說。』」

【現代漢語翻譯】現代漢語譯本佛陀讓那羅延（Narayan，印度教神祇，在此指代一位具有神通的比丘）抓住一個童子，又用左手抓住另一個童子，想要扶起他們卻無法動彈。當時，那羅延用盡他所有的神通，想要扶起這兩個童子，卻仍然無法移動他們分毫。即使將一根毛髮分成千萬份，也無法移動其中任何一份。迦葉（Kasyapa，佛陀的弟子）！那時，三千大千世界的大地都震動起來，山河石壁也都劇烈搖動，但仍然無法移動這兩個童子。迦葉！當時，那羅延憑藉妙花如來（Myohua Tathagata，佛陀名號）的威神力，使得下方恒河沙數般的諸佛世界都震動起來，但仍然無法移動這兩個童子的一根毫毛。迦葉！當時，那羅延比丘向妙花佛頂禮，並說道：『世尊！我難道是失去了神通力嗎？為什麼呢？世尊！這兩個童子出生不久，在佛前頭面著地，我用盡神力都不能讓他們起身。』當時，妙花如來告訴那羅延比丘說：『善男子！你沒有失去神通。善男子！菩薩的境界是不可思議的，一切聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人）都無法動搖、無法思量。善男子！即使充滿三千大千世界的所有眾生，都具有像你一樣的大神通，即使經過億劫的時間，也無法讓這兩個童子起身。』迦葉！當時，妙花如來說這番話時，眾中有四百二十萬眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。這些眾生這樣想：『菩薩的神力真是非常稀有。在沒有獲得一切智（Sarvajna，佛陀的智慧）的神力時就如此強大，大聲聞的神力都無法讓他們動搖，更何況是成就佛道。因此，我們應當修行菩薩道，愿證得如來的無上智慧。』迦葉！當時，這四百二十萬眾生這樣想之後，在無上菩提心中得到了堅固的住處。迦葉！當時，在這些大眾中，有一位菩薩名叫善慧（Sudhi），在大眾中從座位上站起來，袒露右肩，頂禮佛足，向妙花如來說道：『世尊！唯愿世尊扶起這兩個童子，並像他們所問的那樣，請佛陀為我們解說。』

【English Translation】 English version The Buddha had Narayan (a deity in Hinduism, here referring to a monk with supernatural powers) seize one boy, and with his left hand seize another boy, wanting to lift them up but being unable to move them. At that time, Narayan exhausted all his supernatural powers, wanting to lift these two boys, but still could not move them even a fraction. Even if one hair was divided into ten million parts, not one part could be moved. Kasyapa (a disciple of the Buddha)! At that time, the earth of the three thousand great thousand worlds all shook, and the mountains, rivers, and stone walls also shook violently, but still could not move these two boys. Kasyapa! At that time, Narayan, by the majestic power of Myohua Tathagata (a Buddha's name), caused all the Buddha worlds as numerous as the sands of the Ganges River below to shake, but still could not move even a single hair of these two boys. Kasyapa! At that time, the monk Narayan bowed to Myohua Buddha and said: 'World Honored One! Have I lost my supernatural powers? Why is it? World Honored One! These two boys were born not long ago, and they are prostrating before the Buddha, yet I have exhausted my supernatural powers and cannot make them rise.' At that time, Myohua Tathagata told the monk Narayan: 'Good man! You have not lost your supernatural powers. Good man! The realm of a Bodhisattva is inconceivable, and all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) cannot move or fathom it. Good man! Even if all the beings filling the three thousand great thousand worlds possessed great supernatural powers like yours, even after billions of kalpas, they could not make these two boys rise.' Kasyapa! At that time, when Myohua Tathagata spoke these words, four million two hundred thousand beings in the assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). These beings thought: 'The supernatural power of a Bodhisattva is truly rare. Even without obtaining the supernatural power of Sarvajna (the wisdom of the Buddha), it is already so powerful that the supernatural power of great Sravakas cannot move them, let alone the attainment of Buddhahood. Therefore, we should practice the Bodhisattva path, and vow to attain the unsurpassed wisdom of the Tathagata.' Kasyapa! At that time, after these four million two hundred thousand beings thought this way, they gained a firm dwelling in the mind of unsurpassed Bodhi. Kasyapa! At that time, among these great assemblies, there was a Bodhisattva named Sudhi, who rose from his seat in the assembly, bared his right shoulder, bowed at the Buddha's feet, and said to Myohua Tathagata: 'World Honored One! May the World Honored One lift up these two boys, and as they have asked, may the Buddha explain it to us.'

佛告迦葉：「爾時妙花如來從虛空中出大音聲，其聲遍滿乃至十方恒河沙等諸佛世界。聲至之處世界地皆六種震動，放大光明遍照十方。迦葉！時二童子聞此聲已從地而起。迦葉！童子起時，於此三千大千世界人天伎樂不鼓自鳴，于虛空中雨眾妙花。迦葉！時二童子從地起已，至如來所，右繞三匝頂禮佛足，合掌恭敬瞻仰如來。迦葉！爾時妙花如來告善慧菩薩言：『善男子！此二童子禮我足已作如是問：「世尊！頗有佈施福德善根，勝此尼彌大王功德善根者？」此二童子禮我足已發問而住。』迦葉！爾時善慧菩薩白妙花如來言：『世尊！愿佛解說二童子問，令諸天人得安樂故。』

「爾時妙花如來告善慧菩薩：『善男子！汝今諦聽，當爲汝說。善男子！尼彌國王所作功德，若有菩薩住阿蘭若行、遠離行，少知諸法得無生忍，功德勝彼無量無邊。善男子！若三千大千世界一切眾生，一一眾生所作功德如尼彌王。如是三千大千世界一切眾生所有福德，不如菩薩修行遠離住于凈心，正念相應解諸法空無來無去，如是少忍功德，勝前功德，百分不及一、千分不及一、億分不及一、百億分不及一、千億分不及一、百千億分不及一、百千那由他億分不及一，乃至算數不及其一。善男子！如恒河沙等一切世界所有眾生

【現代漢語翻譯】現代漢語譯本佛陀告訴迦葉：『那時，妙花如來（妙花佛）從虛空中發出巨大的聲音，這聲音遍佈十方，乃至像恒河沙數一樣多的諸佛世界。聲音所到之處，世界大地都發生六種震動，並放出大光明照耀十方。迦葉！當時，兩個童子聽到這個聲音后，從地上站了起來。迦葉！童子站起來時，在這個三千大千世界里，人天伎樂無需敲擊就自行鳴響，虛空中降下各種美妙的花朵。迦葉！當時，兩個童子從地上站起來后，來到如來所在之處，右繞三圈，頂禮佛足，合掌恭敬地瞻仰如來。迦葉！那時，妙花如來告訴善慧菩薩說：『善男子！這兩個童子禮拜我的腳后，這樣問道：「世尊！有沒有佈施的福德善根，能勝過尼彌大王（Nimi）的功德善根呢？」這兩個童子禮拜我的腳后，發問而住。』迦葉！那時，善慧菩薩對妙花如來說：『世尊！希望佛陀能解釋這兩個童子的提問，讓諸天人和眾生都能得到安樂。』『那時，妙花如來告訴善慧菩薩：『善男子！你現在仔細聽，我將為你解說。善男子！尼彌國王所做的功德，如果有菩薩住在阿蘭若（araṇya，寂靜處）修行、遠離世俗的修行，稍微瞭解諸法，獲得無生法忍（anutpattika-dharma-kṣānti），其功德勝過尼彌國王的功德，無量無邊。善男子！如果三千大千世界的一切眾生，每一個眾生所做的功德都像尼彌國王一樣。這樣三千大千世界一切眾生所有的福德，都不如菩薩修行遠離世俗，安住于清凈的心，與正念相應，理解諸法空性，無來無去，這樣少許的忍辱功德，勝過之前的功德，百分不及一，千分不及一，億分不及一，百億分不及一，千億分不及一，百千億分不及一，百千那由他億分不及一，乃至用算數都無法比擬。善男子！就像恒河沙數一樣多的所有世界的所有眾生

【English Translation】 English version The Buddha told Kāśyapa: 'At that time, the Tathāgata Wonderful Flower (Myohua Rulai) emitted a great sound from the void, which pervaded the ten directions, even to the Buddha worlds as numerous as the sands of the Ganges. Wherever the sound reached, the earth of the worlds quaked in six ways, and great light was emitted, illuminating the ten directions. Kāśyapa! At that time, the two boys, having heard this sound, arose from the ground. Kāśyapa! When the boys arose, in this great trichiliocosm, the music of gods and humans played without being struck, and various wonderful flowers rained down from the void. Kāśyapa! At that time, the two boys, having arisen from the ground, went to where the Tathāgata was, circumambulated him three times to the right, bowed at the Buddha's feet, and with palms joined, respectfully gazed upon the Tathāgata. Kāśyapa! At that time, the Tathāgata Wonderful Flower said to the Bodhisattva Good Wisdom: 'Good man! These two boys, having bowed at my feet, asked thus: 「World Honored One! Is there any meritorious deed of giving that surpasses the meritorious deeds of King Nimi (Nimi)?」 These two boys, having bowed at my feet, asked and remained silent.' Kāśyapa! At that time, the Bodhisattva Good Wisdom said to the Tathāgata Wonderful Flower: 'World Honored One! May the Buddha explain the question of these two boys, so that gods and humans may attain peace and happiness.' 'At that time, the Tathāgata Wonderful Flower said to the Bodhisattva Good Wisdom: 'Good man! Now listen carefully, and I will explain it to you. Good man! The meritorious deeds performed by King Nimi, if there is a Bodhisattva who dwells in the araṇya (secluded place) practice, practices detachment, slightly understands all dharmas, and attains the forbearance of non-arising (anutpattika-dharma-kṣānti), his merit surpasses that of King Nimi immeasurably and boundlessly. Good man! If all beings in the great trichiliocosm, each being performs meritorious deeds like King Nimi. The merit of all beings in the great trichiliocosm is not comparable to the merit of a Bodhisattva who practices detachment, dwells in a pure mind, is in accordance with right mindfulness, understands the emptiness of all dharmas, without coming or going. Such a small amount of forbearance surpasses the previous merit, by a hundredth, a thousandth, a millionth, a hundred millionth, a billionth, a hundred billionth, a hundred thousand billionth, a hundred thousand nayuta billionth, and even beyond calculation. Good man! Like all beings in all worlds as numerous as the sands of the Ganges'

，一一眾生悉作福德如尼彌王。彼諸眾生所作福德，至恒河沙劫常修福德。善男子！于意云何？彼善男子得福多不？』迦葉！爾時善慧菩薩白妙花如來言：『希有世尊！如來說喻不可思議，如此善根不可思議。』迦葉！爾時妙花如來告善慧菩薩：『善男子！我今告汝，有智慧人成就深忍能信此語。彼一切眾生所集善根，不如此二童子以凈心故禮如來足，勝前一切眾生善根，百分不及一、千分不及一、百千分不及一、億分不及一、百億分不及一、千億分不及一、百千億分不及一、百千億那由他分不及一，乃至算數譬喻所不能及。』迦葉！爾時妙花如來大眾之中，八萬四千比丘同聲發言：『世尊！我等隨喜彼人功德，成就深法忍、信諸法空、心樂遠離、趣阿蘭若舉足七步，發阿耨多羅三藐三菩提心成就智慧。我等隨喜。』迦葉！爾時妙花如來贊諸比丘：『善哉善哉。諸善男子！汝等以此隨喜之業不思議善根，當作恒河沙等轉輪聖王，然後得成阿耨多羅三藐三菩提。』」

爾時摩訶迦葉及諸大眾，一時同聲白佛言：「世尊！我等隨喜彼人發心，成就深忍、信諸法空、遠離寂滅自性清凈。」

爾時世尊告摩訶迦葉言：「迦葉！爾時達摩善法二童子白妙花如來言：『世尊！菩薩具何等法，施不望報、不生嫉妒、心不

【現代漢語翻譯】現代漢語譯本『如果每一個眾生都像尼彌王（Nimi Raja，古代印度國王）那樣積累福德，並且他們所積累的福德，在恒河沙劫（Ganga sand kalpa，極長的時間單位）中持續不斷地修行福德。善男子，你認為如何？那些善男子獲得的福德多嗎？』迦葉（Kasyapa，佛陀的十大弟子之一）！那時，善慧菩薩（Sumati Bodhisattva，釋迦牟尼佛的前世）對妙花如來（Ratnakara Buddha，過去佛）說：『稀有啊，世尊！如來所說的比喻不可思議，這樣的善根也不可思議。』迦葉！那時，妙花如來告訴善慧菩薩：『善男子！我現在告訴你，有智慧的人成就深忍，能夠相信這些話。所有那些眾生所積累的善根，比不上這兩個童子以清凈心禮拜如來足所獲得的善根，勝過之前所有眾生的善根，百分之一不及，千分之一不及，百千分之一不及，億分之一不及，百億分之一不及，千億分之一不及，百千億分之一不及，百千億那由他（nayuta，數量單位）分之一不及，乃至用算數譬喻都無法比擬。』迦葉！那時，妙花如來大眾之中，八萬四千比丘（bhiksu，佛教出家男眾）同聲說道：『世尊！我們隨喜那些人的功德，他們成就深法忍，相信諸法皆空，內心喜愛遠離，前往阿蘭若（aranya，寂靜處）舉足七步，發阿耨多羅三藐三菩提心（anuttara samyak sambodhi citta，無上正等正覺之心），成就智慧。我們隨喜。』迦葉！那時，妙花如來讚歎眾比丘：『善哉善哉。諸善男子！你們以這種隨喜的業所產生的不可思議的善根，將成為恒河沙數般的轉輪聖王（chakravartin，擁有統治世界的理想君主），然後才能成就阿耨多羅三藐三菩提。』那時，摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）和所有大眾，同時同聲對佛說：『世尊！我們隨喜那些人發心，成就深忍，相信諸法皆空，遠離寂滅自性清凈。』那時，世尊告訴摩訶迦葉說：『迦葉！那時，達摩（Dharma，法）和善法（Sudharma）這兩個童子對妙花如來說：『世尊！菩薩具足什麼樣的法，才能做到施捨不求回報，不生嫉妒，內心不』

【English Translation】 English version 'If each and every sentient being were to accumulate merit like Nimi Raja (an ancient Indian king), and the merit they accumulated were to be continuously cultivated for kalpas (an extremely long period of time) as numerous as the sands of the Ganges River. Good man, what do you think? Would those good men obtain much merit?' Kasyapa! At that time, Sumati Bodhisattva (a previous life of Shakyamuni Buddha) said to Ratnakara Buddha (a past Buddha): 'Rare indeed, World Honored One! The similes spoken by the Tathagata are inconceivable, and such roots of goodness are also inconceivable.' Kasyapa! At that time, Ratnakara Buddha told Sumati Bodhisattva: 'Good man! I now tell you, a wise person who has achieved deep forbearance can believe these words. The roots of goodness accumulated by all those sentient beings cannot compare to the roots of goodness obtained by these two boys who, with pure minds, bowed at the feet of the Tathagata. It surpasses the roots of goodness of all previous sentient beings, not even one-hundredth, one-thousandth, one-hundred-thousandth, one-millionth, one-hundred-millionth, one-billionth, one-hundred-billionth, one-hundred-billion-nayuta (a unit of number) can compare, and it is beyond comparison even with numerical metaphors.' Kasyapa! At that time, among the assembly of Ratnakara Buddha, eighty-four thousand bhiksus (Buddhist monks) spoke in unison: 'World Honored One! We rejoice in the merits of those people who have achieved deep forbearance of the Dharma, believe in the emptiness of all dharmas, whose minds delight in detachment, who have gone to the aranya (a secluded place) taking seven steps, and who have generated the mind of anuttara samyak sambodhi (the mind of unsurpassed perfect enlightenment) and achieved wisdom. We rejoice.' Kasyapa! At that time, Ratnakara Buddha praised the bhiksus: 'Excellent, excellent. Good men! With the inconceivable roots of goodness from this act of rejoicing, you will become chakravartins (ideal universal rulers) as numerous as the sands of the Ganges River, and then you will be able to achieve anuttara samyak sambodhi.' At that time, Mahakasyapa (one of the ten great disciples of the Buddha) and all the assembly, in unison, said to the Buddha: 'World Honored One! We rejoice in the minds of those people who have generated the mind, achieved deep forbearance, believe in the emptiness of all dharmas, and are detached from the pure nature of quiescence.' At that time, the World Honored One said to Mahakasyapa: 'Kasyapa! At that time, the two boys, Dharma and Sudharma, said to Ratnakara Buddha: 'World Honored One! What kind of dharmas does a Bodhisattva possess to be able to give without expecting anything in return, not generate jealousy, and whose mind does not'

慳吝、不生貪著，見人行施心不希望，成就如來無上之行，得深法忍成無上智？』迦葉！爾時妙花如來告善法二童子言：『善男子！菩薩具足四法，施不望報、不嫉妒、不慳吝、不生貪，見人施不希望，成就如來無上之行，得甚深忍見無上智。何等為四？一者信諸法空，二者遠離，三者深忍，四者正念。善男子！菩薩具此四法，施不望報、心不嫉妒、不慳吝、不生貪，見人施不悕望，成就如來無上之行，成就深忍具無上智。善男子！復有四法，若菩薩具此四法，施不望報、心不嫉妒、不慳吝、不生貪，見人施不希望，成就如來無上之行，成就深忍滿無上智。何等為四？善男子！菩薩求多聞，得多聞已游于城邑聚落，說法無所希望，乃至不受一言善贊，心無所貪。諸佛所說一切施中法施第一，住第一施其心歡喜，不求世間財物佈施。何以故？善男子！十方無數阿僧祇諸佛世界，諸佛如來及比丘僧，不求世間資生之具。若有菩薩住清凈戒修于正法，具大悲心不求利養，一切諸佛之所憶念。若有能說一四句偈，說偈文字皆自性空，一切諸法亦復如是皆自性空。此善男子善根功德，勝前善根，百分不及一、千分不及一、百千分不及一、億分不及一、百億分不及一、千億分不及一、百千億分不及一、百千那由他億分不及一，乃至

【現代漢語翻譯】現代漢語譯本：『迦葉（佛陀弟子名）！如何才能做到佈施時不求回報、不嫉妒、不吝嗇、不生貪念，看到別人佈施時不心生期望，從而成就如來無上的修行，獲得甚深的法忍，成就無上的智慧？』迦葉！那時，妙花如來（佛名）告訴善法和二童子說：『善男子！菩薩如果具備四種法，就能做到佈施時不求回報、不嫉妒、不吝嗇、不生貪念，看到別人佈施時不心生期望，從而成就如來無上的修行，獲得甚深的法忍，成就無上的智慧。這四種法是什麼呢？第一是相信諸法皆空，第二是遠離（世俗的執著），第三是甚深的忍耐，第四是正念。善男子！菩薩如果具備這四種法，就能做到佈施時不求回報、不嫉妒、不吝嗇、不生貪念，看到別人佈施時不心生期望，從而成就如來無上的修行，成就甚深的法忍，具備無上的智慧。善男子！還有四種法，如果菩薩具備這四種法，就能做到佈施時不求回報、不嫉妒、不吝嗇、不生貪念，看到別人佈施時不心生期望，從而成就如來無上的修行，成就甚深的法忍，圓滿無上的智慧。這四種法是什麼呢？善男子！菩薩應當追求多聞，在獲得多聞之後，遊歷于城鎮鄉村，說法時沒有任何期望，甚至不接受一句讚美之詞，心中沒有任何貪念。諸佛所說的一切佈施中，法佈施最為殊勝，安住于這最殊勝的佈施時，內心歡喜，不求世間的財物佈施。為什麼呢？善男子！十方無數阿僧祇（極大的數字單位）諸佛世界中，諸佛如來以及比丘僧，都不追求世間的生活所需。如果菩薩安住于清凈的戒律，修習正法，具備大悲心，不追求利益供養，一切諸佛都會憶念他。如果有人能夠說出一句四句偈，所說的偈語文字都自性空，一切諸法也都是如此，自性空。這位善男子的善根功德，勝過之前的善根，百分不及一，千分不及一，百千分不及一，億分不及一，百億分不及一，千億分不及一，百千億分不及一，百千那由他億分不及一，乃至……』

【English Translation】 English version: 'Kasyapa (a disciple of the Buddha)! How can one practice giving without expecting anything in return, without jealousy, without stinginess, without greed, and without hope when seeing others give, thus accomplishing the unsurpassed practice of the Tathagata, attaining profound forbearance of the Dharma, and achieving unsurpassed wisdom?' Kasyapa! At that time, the Tathagata Wonderful Flower (a Buddha's name) said to the two youths, Good Dharma: 'Good men! If a Bodhisattva possesses four qualities, they can give without expecting anything in return, without jealousy, without stinginess, without greed, and without hope when seeing others give, thus accomplishing the unsurpassed practice of the Tathagata, attaining profound forbearance, and achieving unsurpassed wisdom. What are these four qualities? First, believing that all dharmas are empty; second, being detached (from worldly attachments); third, profound forbearance; and fourth, right mindfulness. Good men! If a Bodhisattva possesses these four qualities, they can give without expecting anything in return, without jealousy, without stinginess, without greed, and without hope when seeing others give, thus accomplishing the unsurpassed practice of the Tathagata, achieving profound forbearance, and possessing unsurpassed wisdom.' Good men! There are also four qualities that, if a Bodhisattva possesses them, they can give without expecting anything in return, without jealousy, without stinginess, without greed, and without hope when seeing others give, thus accomplishing the unsurpassed practice of the Tathagata, achieving profound forbearance, and fulfilling unsurpassed wisdom. What are these four qualities? Good men! A Bodhisattva should seek extensive learning. Having gained extensive learning, they should travel to cities and villages, teaching the Dharma without any expectations, not even accepting a single word of praise, and without any greed in their heart. Among all the giving that the Buddhas have spoken of, the giving of the Dharma is the most supreme. When dwelling in this most supreme giving, their hearts are joyful, and they do not seek worldly material giving. Why is this so? Good men! In the countless Asamkhya (an extremely large number) Buddha worlds of the ten directions, the Tathagatas and the Sangha of Bhikkhus do not seek worldly necessities for life. If a Bodhisattva dwells in pure precepts, cultivates the right Dharma, possesses great compassion, and does not seek profit or offerings, all the Buddhas will remember them. If someone can speak a four-line verse, and the words of the verse are all empty of inherent existence, and all dharmas are also like this, empty of inherent existence. The merit and virtue of this good man surpasses the previous merit and virtue, by a hundredth, a thousandth, a hundred thousandth, a millionth, a hundred millionth, a billionth, a hundred billionth, a hundred thousand billionth, a hundred thousand nayuta (another large number) billionth, and so on...'

阿僧祇分亦不及一。』迦葉！爾時妙花如來告二童子：『善男子菩薩具足四法，得成如來無上之行。何等為四？一者行無上處，二者說無上法，三者施無上物，四者信無上法。善男子！是名四法。菩薩成就此四法者，得成如來無上之行。』迦葉！時妙花如來為二童子說是法時，彼二童子聞此法已，踴在空中高七多羅樹，同聲贊佛：

「『如來知諸行，　　教眾生行施，　　而不著于施，　　此施無上施。　　能成無上忍，　　此中無有我，　　眾生命及人，　　希有大精進。　　演說如是法，　　成就甚深忍，　　及得無上行，　　得無上菩提。　　永滅諸欲惱，　　大智慧清凈，　　更不受後有，　　說于遠離行。　　令住阿蘭若，　　修于空解脫，　　亦不生分別，　　常勤行佈施。　　不生於分別，　　此是無垢際，　　遠離諸名字，　　說清凈尸羅。　　令行寂滅處，　　此是第一戒，　　覺知寂滅處，　　常修行于忍。　　不分別眾生，　　此是清凈忍，　　離一切分別，　　修堅固精進。　　離一切有為，　　佛說此精進，　　能成遠離法，　　焚燒一切事。　　斷于諸有無，　　此無分別禪，　　不起諸煩惱，　　非此亦非彼。　　中間亦不住，　　此第

【現代漢語翻譯】現代漢語譯本甚至連阿僧祇（asaṃkhya，無數）分之一都比不上。』迦葉（Kāśyapa）！那時，妙花如來（Ratnakusuma-tathāgata）告訴兩位童子：『善男子，菩薩具足四法，就能成就如來無上的修行。是哪四法呢？第一是行於無上之處，第二是宣說無上的法，第三是佈施無上的物品，第四是信受無上的法。善男子！這稱為四法。菩薩成就這四法，就能成就如來無上的修行。』迦葉！當時，妙花如來為兩位童子宣說此法時，那兩位童子聽聞此法后，躍升到空中，高七多羅樹（tāla，棕櫚樹），同聲讚歎佛陀：『如來知曉諸行（saṃskāra，一切有為法），教導眾生行佈施，卻不執著于佈施，這樣的佈施是無上的佈施。能成就無上的忍辱（kṣānti），其中沒有我（ātman），眾生（sattva）、生命（jīva）和人（pudgala）的概念，這是稀有的大精進（vīrya）。演說這樣的法，成就甚深的忍辱，並獲得無上的修行，獲得無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。永遠滅除諸欲的煩惱，擁有大智慧的清凈，不再受後有（punarbhava，輪迴），宣說遠離的修行。令眾生安住于阿蘭若（araṇya，寂靜處），修習空解脫（śūnyatā-vimokṣa），也不生起分別，常勤奮地行佈施。不生起分別，這是無垢的邊際，遠離諸名字，宣說清凈的戒律（śīla）。令眾生行於寂滅之處，這是第一戒，覺知寂滅之處，常修行于忍辱。不分別眾生，這是清凈的忍辱，遠離一切分別，修習堅固的精進。遠離一切有為法（saṃskṛta），佛陀宣說此精進，能成就遠離之法，焚燒一切事物。斷除諸有無，這是無分別的禪定（dhyāna），不起諸煩惱，既非此也非彼。中間也不住，這是第

【English Translation】 English version 『even a fraction of an asaṃkhya (innumerable) is not comparable.』 Kāśyapa! At that time, Ratnakusuma-tathāgata (the Tathāgata of Jewel Flower) said to the two youths: 『Good men, a Bodhisattva who possesses four qualities achieves the unsurpassed practice of a Tathāgata. What are these four? First, to practice in the unsurpassed place; second, to preach the unsurpassed Dharma; third, to give unsurpassed things; and fourth, to believe in the unsurpassed Dharma. Good men! These are called the four qualities. A Bodhisattva who achieves these four qualities attains the unsurpassed practice of a Tathāgata.』 Kāśyapa! When Ratnakusuma-tathāgata was preaching this Dharma to the two youths, upon hearing this Dharma, the two youths leaped into the air, seven tāla (palm) trees high, and praised the Buddha in unison: 『The Tathāgata knows all saṃskāras (conditioned phenomena), teaches beings to practice giving, yet is not attached to giving; this giving is the unsurpassed giving. Able to achieve unsurpassed kṣānti (patience), in which there is no ātman (self), no concept of sattva (sentient beings), jīva (life), or pudgala (person); this is rare great vīrya (diligence). Expounding such Dharma, achieving profound patience, and attaining unsurpassed practice, attaining anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Forever extinguishing the afflictions of desires, possessing the purity of great wisdom, no longer subject to punarbhava (rebirth), expounding the practice of detachment. Causing beings to dwell in araṇya (secluded places), practicing śūnyatā-vimokṣa (emptiness liberation), not giving rise to discriminations, always diligently practicing giving. Not giving rise to discriminations, this is the boundary of the immaculate, detached from all names, expounding pure śīla (morality). Causing beings to practice in the place of quiescence, this is the first precept, being aware of the place of quiescence, always practicing patience. Not discriminating among beings, this is pure patience, detached from all discriminations, practicing steadfast diligence. Detached from all saṃskṛta (conditioned phenomena), the Buddha expounds this diligence, able to achieve the Dharma of detachment, burning away all things. Cutting off all existence and non-existence, this is non-discriminating dhyāna (meditation), not giving rise to afflictions, neither this nor that. Not dwelling in the middle either, this is the

一智慧，　　遠離於三世，　　修習寂滅想。　　復觀於此想，　　此想何處生？　　是故知無想，　　讚歎佛功德。　　演說第一法，　　其心不異念，　　聽受于正法，　　說名字無盡。　　自性體不成，　　觀境界無實，　　其心則解脫。　　若起如是想，　　我為說法者，　　彼則被魔縛，　　不知於法相。　　若欲得菩提，　　及求聲聞者，　　求緣覺菩提，　　當修學此法。　　說於一解脫，　　智慧無邊量，　　勿作下劣愿，　　當愿上菩提。　　若求如是身，　　相好自莊嚴，　　如佛金色身，　　當求上菩提。　　作生一切法，　　作者不可得，　　諸法從緣生，　　無自性自性。』

「迦葉！時二童子在虛空中說此偈時，尼彌大王從城而出，及諸地神虛空諸神皆悉來集。爾時眾中八萬四千眾生髮阿耨多羅三藐三菩提心，阿僧祇眾生種于善根。迦葉！爾時達摩善法二童子等從空中下，詣妙花如來所白言：『世尊！我等歸依佛、歸依法、歸依僧，發阿耨多羅三藐三菩提心，以比丘形行菩薩道。世尊！真發心者信一切法無生。世尊！真發心者不著諸法。何以故？世尊！若有著則法不生。是故世尊說離著心得彼無生。世尊！此無生亦不應說是無生。何以故？有

【現代漢語翻譯】現代漢語譯本以智慧觀照，遠離過去、現在、未來三世的束縛，修習寂滅的空想。進一步觀察這種空想，思考它從何處產生？因此，明白空想的本質是無自性，從而讚歎佛陀的功德。宣說最根本的真理，內心不生起其他雜念，聽聞並接受正法，其名號功德無盡。自性本體並不成立，觀察一切境界皆是虛幻不實，內心便能獲得解脫。如果生起這樣的想法：『我是說法之人』，那麼他就會被魔所束縛，因為他並不了解法的真實相狀。如果想要獲得菩提（覺悟），以及追求聲聞（小乘）果位的人，或者追求緣覺（中乘）菩提的人，都應當修學這種法門。宣說唯一的解脫之道，智慧是無邊無量的，不要發下低劣的願望，應當發願求取至上的菩提。如果想要獲得這樣的身相，具足美好的相貌，自然莊嚴，如同佛陀的金色身，就應當求取至上的菩提。一切法的生起，其作者是不可得的，諸法都是因緣和合而生，沒有所謂的自性，也沒有自性的自性。

『迦葉（佛陀弟子名）！當時，兩個童子在虛空中說這偈頌時，尼彌大王（國王名）從城中出來，以及諸位地神、虛空諸神都聚集而來。那時，眾生中有八萬四千人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），無數眾生種下了善根。迦葉！那時，達摩（法）和善法兩個童子從空中下來，來到妙花如來（佛名）面前稟告說：『世尊！我們皈依佛、皈依法、皈依僧，發起了阿耨多羅三藐三菩提心，以比丘的形象修行菩薩道。世尊！真正發心的人相信一切法都是無生的。世尊！真正發心的人不會執著于任何法。為什麼呢？世尊！如果有所執著，那麼法就不會生起。所以，世尊說，離開執著的心才能獲得無生。世尊！這個無生也不應該被說成是無生。為什麼呢？因為有』

【English Translation】 English version With wisdom, one should be detached from the three times (past, present, and future), and cultivate the thought of cessation. Further contemplate this thought, where does this thought arise from? Therefore, knowing that thought is without self-nature, one should praise the merits of the Buddha. Proclaim the ultimate truth, with a mind free from other thoughts, Listen to and accept the true Dharma, whose names and merits are endless. The self-nature does not exist, observe that all realms are unreal and illusory, Then the mind can attain liberation. If one arises with such a thought: 'I am the one who speaks the Dharma,' then he will be bound by Mara (demon), Because he does not understand the true nature of Dharma. If one wishes to attain Bodhi (enlightenment), As well as those who seek the Sravaka (Hinayana) path, or those who seek Pratyekabuddha (middle vehicle) Bodhi, All should cultivate this Dharma. Proclaim the only path to liberation, Wisdom is boundless and immeasurable, do not make inferior vows, One should vow to seek supreme Bodhi. If one wishes to obtain such a body, With beautiful features, naturally adorned, like the golden body of the Buddha, Then one should seek supreme Bodhi. The arising of all dharmas, Its creator is unattainable, all dharmas arise from conditions, There is no self-nature, nor self-nature of self-nature.

『Kasyapa (name of Buddha's disciple)! At that time, when the two boys were reciting this verse in the sky, King Nimi (name of a king) came out of the city, and all the earth gods and sky gods gathered. At that time, eighty-four thousand beings in the assembly aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and countless beings planted roots of goodness. Kasyapa! At that time, the two boys, Dharma (law) and Good Dharma, descended from the sky and came before the Tathagata Wonderful Flower (name of a Buddha) and said: 『World Honored One! We take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, and have aroused the mind of Anuttara-samyak-sambodhi, and practice the Bodhisattva path in the form of a Bhikshu (monk). World Honored One! Those who truly arouse the mind believe that all dharmas are unborn. World Honored One! Those who truly arouse the mind do not cling to any dharmas. Why? World Honored One! If there is clinging, then the Dharma will not arise. Therefore, World Honored One said that the mind that is free from clinging attains the unborn. World Honored One! This unborn should not be said to be unborn either. Why? Because there is』

言說者則有生滅。若具凈智則無生滅，無生滅處是畢竟盡。是故世尊！以平等際發阿耨多羅三藐三菩提心，不念於法，亦無法得亦無不得，如是得平等——無得平等。何以故？一切諸法本性凈故。』迦葉！爾時妙花如來為二童子說此法時，眾中十千眾生得無生法忍。尼彌大王並及千子五千大臣，悉發阿耨多羅三藐三菩提心。」

佛告迦葉：「爾時妙花如來飯食既訖，澡洗缽已，于大眾中告大王言：『尼彌大王！我今說法。』王及大眾聞佛說法，踴躍歡喜。迦葉！爾時達摩、善法二童子聞佛說法，以凈信心離於慾火，欲求出家，從城而出來至佛所。至佛所已而說頌曰：

「『一切諸如來，　　讚歎出家法，　　在家多垢穢，　　壞滅白凈法。　　增長不善法，　　毀滅于善法，　　在家多過失，　　出家離染污。　　設使百億劫，　　受欲無厭足，　　受欲無厭足，　　在家而死滅。　　如海受眾流，　　而無有厭足，　　凡夫亦如是，　　受欲無厭足。　　如火燒乾草，　　而無厭足時，　　凡夫亦如是，　　受欲無厭足。　　貪慾網所縛，　　滅壞於世間，　　是故應離縛，　　為發出家故。　　在傢俱眾過，　　不得無上道，　　出家修遠離，　　爾乃得菩提。　　過去諸

【現代漢語翻譯】現代漢語譯本言說者有生滅的現象。如果具備清凈的智慧，就沒有生滅，沒有生滅的地方就是究竟的寂滅。所以，世尊！以平等的心境發起阿耨多羅三藐三菩提心（無上正等正覺之心），不執著于任何法，既不認為有法可得，也不認為無法可得，這樣就獲得了平等——無所得的平等。為什麼呢？因為一切諸法的本性都是清凈的。』迦葉（佛陀弟子名）！當時，妙花如來為兩個童子說此法時，眾中有十千眾生獲得了無生法忍（對諸法不生不滅的真理的領悟）。尼彌大王（國王名）以及他的千子和五千大臣，都發起了阿耨多羅三藐三菩提心。」佛告訴迦葉：『當時，妙花如來用完餐食，洗凈缽后，在大眾中告訴大王說：「尼彌大王！我現在要說法。」大王和大眾聽聞佛說法，都踴躍歡喜。迦葉！當時，達摩（法）和善法兩個童子聽聞佛說法，以清凈的信心遠離**（原文此處有缺失，無法翻譯），想要出家，從城裡出來到佛所在的地方。到了佛所在的地方后，他們說了偈頌：『一切諸如來，都讚歎出家法，在家多污垢，會破壞清凈的法。增長不善的法，毀滅善良的法，在家有很多過失，出家能遠離染污。即使經歷百億劫，貪求慾望也不會滿足，貪求慾望不會滿足，在家中死去。如同大海接受眾多的河流，卻永遠不會滿足，凡夫也是這樣，貪求慾望不會滿足。如同火燃燒乾草，永遠不會滿足，凡夫也是這樣，貪求慾望不會滿足。被貪慾的網所束縛，會毀滅世間，所以應該離開束縛，爲了出家。在家有眾多過失，不能得到無上道，出家修行遠離，才能得到菩提（覺悟）。過去諸佛

【English Translation】 English version Those who speak have birth and death. If one possesses pure wisdom, there is no birth and death; the place without birth and death is ultimate extinction. Therefore, O World Honored One! With an equal mind, one generates the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), not clinging to any dharma, neither thinking there is a dharma to be attained, nor thinking there is no dharma to be attained; thus, one attains equality—equality of non-attainment. Why? Because the inherent nature of all dharmas is pure.』 Kashyapa (name of a Buddha's disciple)! At that time, when the Tathagata Wonderful Flower was speaking this dharma to the two boys, ten thousand beings in the assembly attained the forbearance of the non-arising of dharmas (understanding of the truth of non-birth and non-death of all phenomena). King Nimi (name of a king), along with his thousand sons and five thousand ministers, all generated the mind of Anuttara-samyak-sambodhi.」 The Buddha told Kashyapa: 『At that time, after the Tathagata Wonderful Flower had finished his meal and washed his bowl, he addressed the king in the assembly, saying: 「King Nimi! I am now going to expound the dharma.」 The king and the assembly, upon hearing the Buddha』s dharma, were overjoyed. Kashyapa! At that time, the two boys, Dharma (law) and Good Dharma, upon hearing the Buddha』s dharma, with pure faith, detached from ** (original text is missing here, cannot be translated), desired to leave home and came from the city to where the Buddha was. Having arrived at the Buddha』s place, they spoke these verses: 『All the Tathagatas praise the dharma of leaving home; being at home is full of defilements, destroying the pure dharma. It increases unwholesome dharmas, destroys wholesome dharmas; being at home has many faults, leaving home is free from defilement. Even if one experiences hundreds of millions of kalpas (eons), the desire for sensual pleasures will not be satisfied; the desire for sensual pleasures will not be satisfied, and one dies at home. Like the ocean receiving many rivers, yet never being satisfied, ordinary beings are also like this, never satisfied with sensual desires. Like fire burning dry grass, never being satisfied, ordinary beings are also like this, never satisfied with sensual desires. Bound by the net of greed, one destroys the world; therefore, one should leave the bondage, for the sake of leaving home. Being at home has many faults, one cannot attain the unsurpassed path; leaving home and practicing detachment, then one attains Bodhi (enlightenment). Past Buddhas

如來，　　已入于涅槃，　　住阿蘭若法，　　獲得大菩提。　　是故學諸佛，　　趣向阿蘭若，　　舍愛離居家，　　然後得安隱。　　一切三千界，　　珍寶滿其中，　　以此珍寶聚，　　在家施諸佛。　　若以無惱心，　　知于在家過，　　學諸佛如來，　　出家求智慧。　　既求出家已，　　遠離諸慾火，　　舉足行七步，　　勝以三千施。　　三千之功德，　　不如此一分，　　是故出家者，　　如來之所贊。　　成就大智慧，　　遠離諸繫縛，　　離一切諸著，　　乃證無上道。　　速住寂靜處，　　斷除諸欲愛，　　一切毒熾心，　　悉滅無有餘。　　學諸佛如來，　　如實知諸法，　　速遠離在家，　　住阿蘭若法。　　若欲求佛道，　　修于遠離行，　　應學阿蘭若，　　不應樂在家。　　此是諸佛境，　　聖人所住處，　　能住此道者，　　則能得菩提。　　欲等惱眾生，　　若求遠離者，　　應離在家法，　　修習阿蘭若。　　欲證甘露法，　　轉無上法輪，　　摧伏諸魔怨，　　當習阿蘭若。』

「迦葉！爾時達摩、善法二童子說此頌已，從城而出，往詣妙花如來所住之處。到已頭面禮足右繞三匝，白言：『世尊！我等今者于如

【現代漢語翻譯】現代漢語譯本如來（Tathagata，佛的稱號），已經進入涅槃（Nirvana，佛教的最高境界），安住于阿蘭若法（Aranya，指遠離塵囂的修行處），獲得了大菩提（Mahabodhi，指最高的覺悟）。因此，應當學習諸佛，趨向阿蘭若，捨棄愛慾，離開居家生活，然後才能獲得安穩。即使整個三千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個大千世界），都充滿珍寶，用這些珍寶堆積起來，在家供養諸佛。如果能以無惱的心，認識到在家的過患，學習諸佛如來，出家尋求智慧。既然已經出家，就應當遠離各種**（此處原文有缺失，無法翻譯），舉足行走七步，勝過用三千世界珍寶佈施的功德。三千世界的功德，比不上出家行七步的功德的萬分之一，因此，出家修行的人，是如來所讚歎的。成就大智慧，遠離各種束縛，脫離一切執著，才能證得無上道（Anuttara-samyak-sambodhi，指最高的覺悟）。迅速安住于寂靜之處，斷除各種慾望和愛戀，一切如毒火般熾盛的心念，都將徹底熄滅，不留餘燼。學習諸佛如來，如實地瞭解諸法（Dharma，指宇宙的真理），迅速遠離居家生活，安住于阿蘭若法。如果想要尋求佛道，修習遠離世俗的修行，就應當學習阿蘭若，不應該貪戀居家生活。這裡是諸佛的境界，是聖人所居住的地方，能夠安住於此道的人，就能獲得菩提。如果慾望等煩惱困擾眾生，想要尋求遠離煩惱的人，就應當離開居家生活，修習阿蘭若。如果想要證得甘露法（Amrita，指不死之法），轉動無上法輪（Dharmacakra，指佛陀的教法），摧伏各種魔怨，就應當修習阿蘭若。『迦葉（Kasyapa，佛陀的弟子）！當時，達摩（Dharma）和善法（Sudharma）兩位童子說完這首偈頌后，就從城裡出來，前往妙花如來（Sumana-kusuma-raja，佛的稱號）所住的地方。到達后，他們頭面禮足，右繞三匝，稟告說：『世尊！我們現在對如來』

【English Translation】 English version The Tathagata (the thus-gone one, an epithet of the Buddha), has already entered Nirvana (the ultimate state of liberation), Abiding in the Aranya Dharma (the law of the forest, referring to secluded places for practice), has attained the Great Bodhi (supreme enlightenment). Therefore, one should learn from all the Buddhas, and go towards the Aranya, Abandoning love and leaving the household life, then one can obtain peace. Even if the entire three thousand world system (Trisahasra-Mahasahasra-Lokadhatu, a vast cosmic realm in Buddhist cosmology) is filled with treasures, Using these accumulated treasures, to make offerings to the Buddhas while remaining at home. If one can, with a mind free from vexation, recognize the faults of household life, Learning from all the Buddhas, the Tathagatas, one should leave home to seek wisdom. Having left home, one should stay away from all **(missing text in the original, cannot be translated), Taking seven steps is more meritorious than giving away the treasures of three thousand worlds. The merit of three thousand worlds is not equal to even a fraction of the merit of taking seven steps after leaving home, Therefore, those who have left home are praised by the Tathagata. Accomplishing great wisdom, being free from all bonds, Being detached from all attachments, one can then realize the unsurpassed path (Anuttara-samyak-sambodhi, the highest enlightenment). Quickly abide in a quiet place, cut off all desires and attachments, All thoughts that are as fierce as poison will be completely extinguished, leaving no residue. Learning from all the Buddhas, the Tathagatas, truly understand all Dharmas (the teachings of the Buddha, the truth of the universe), Quickly leave household life, and abide in the Aranya Dharma. If one wishes to seek the path of the Buddha, and practice detachment, One should learn the Aranya, and not be attached to household life. This is the realm of all the Buddhas, the place where the sages dwell, Those who can abide in this path, can then attain Bodhi. If desires and other afflictions trouble beings, and one seeks to be free from them, One should leave household life, and practice the Aranya. If one wishes to realize the Amrita Dharma (the nectar of immortality), to turn the unsurpassed Dharma wheel (Dharmacakra, the teachings of the Buddha), To subdue all demonic enemies, one should practice the Aranya. 'Kasyapa (a disciple of the Buddha)! At that time, the two youths, Dharma and Sudharma, having spoken this verse, left the city and went to the place where the Tathagata Sumana-kusuma-raja (a Buddha's name) was staying. Having arrived, they bowed their heads to his feet, circumambulated him three times, and said: 'World Honored One! We now, towards the Tathagata'

來所欲求出家。唯愿世尊！哀愍聽許令得出家。』迦葉！爾時妙花如來知二童子信心清凈求出家法，是時如來即聽出家住比丘法。迦葉！爾時大王聞二童子得出家已，即以太子令紹王位，王與九百九十九子、八萬四千夫人、五千大臣及諸人民，以凈信心離於慾火，舍家出家，一切俱往詣妙花佛。到已頂禮佛足，白妙花佛言：『世尊！我等欲求出家，愿佛聽許令得出家。』迦葉！時妙花佛知諸大眾信心清凈，悉聽出家住比丘法。迦葉！爾時大王第一太子，登位七日內自思惟：『我終不捨薩婆若心。何用如是王位寶財、為欲所縛。我終不捨無上菩提。』作是念已發心出家，於十五日遊四天下，說此偈言：

「『我父及親屬，　　皆悉已出家，　　無量億眾生，　　為法亦出家。　　我今樂出家，　　不樂住五欲，　　一心求出道，　　欲詣導師所。　　若發心出家，　　離諸慾火者，　　應速隨我法，　　離難甚難得。　　不發出家心，　　不遠離慾火，　　安心在居家，　　安住于實法。』

「迦葉！時彼童子說此偈時，四天下中無一眾生樂在家者，皆悉發心愿求出家。迦葉！時妙花如來知諸眾生心信清凈求出家已，妙花如來於四天下一切城邑村落悉作化佛及比丘僧。迦葉！時四天下一切眾生，

【現代漢語翻譯】現代漢語譯本『他們想要出家。唯愿世尊！慈悲允許他們出家。』迦葉（佛陀弟子名）！那時，妙花如來（佛名）知道這兩個童子信心清凈，求出家之法，於是如來就允許他們出家，成為比丘。迦葉！那時，大王聽到兩個童子已經出家，就讓太子繼承王位。大王和他的九百九十九個兒子、八萬四千位夫人、五千位大臣以及所有人民，都以清凈的信心，遠離（指慾望），捨棄家庭出家，一同前往妙花佛那裡。到達后，他們頂禮佛足，對妙花佛說：『世尊！我們想要出家，愿佛允許我們出家。』迦葉！那時，妙花佛知道所有大眾信心清凈，就都允許他們出家，成為比丘。迦葉！那時，大王的第一位太子，登基七天後，自己思惟：『我終究不捨棄對薩婆若（一切智）的追求。這王位和寶物有什麼用呢？它們只是慾望的束縛。我終究不捨棄無上菩提（覺悟）。』這樣想后，他發心出家，在十五天內遊歷四天下，說了這首偈：『我的父親和親屬，都已出家，無數億的眾生，爲了佛法也出家。我現在樂於出家，不樂於住在五欲之中，一心尋求正道，想要前往導師之處。如果發心出家，遠離諸的人，應當迅速跟隨我的法，離開這難以得到的困境。不發出家之心，不遠離**，安心在家中，安住于實法。』迦葉！那時，這位童子說這首偈時，四天下中沒有一個眾生樂於在家，都發心想要出家。迦葉！那時，妙花如來知道所有眾生信心清凈，求出家后，妙花如來在四天下的一切城邑村落都化現出佛和比丘僧。迦葉！那時，四天下的一切眾生，

【English Translation】 English version 'They wish to leave home. May the World-Honored One! Compassionately grant them permission to leave home.' Kashyapa (a disciple of the Buddha)! At that time, the Tathagata Wonderful Flower (a Buddha's name), knowing that the two boys had pure faith and sought the Dharma of leaving home, the Tathagata then granted them permission to leave home and become monks. Kashyapa! At that time, the great king, upon hearing that the two boys had left home, immediately appointed the crown prince to succeed to the throne. The king, along with his nine hundred and ninety-nine sons, eighty-four thousand consorts, five thousand ministers, and all the people, with pure faith, abandoning ** (referring to desires), left their homes and went together to the Buddha Wonderful Flower. Having arrived, they prostrated at the Buddha's feet and said to the Buddha Wonderful Flower: 'World-Honored One! We wish to leave home, may the Buddha grant us permission to leave home.' Kashyapa! At that time, the Buddha Wonderful Flower, knowing that all the assembly had pure faith, granted them all permission to leave home and become monks. Kashyapa! At that time, the first crown prince of the great king, after ascending the throne for seven days, thought to himself: 'I will never abandon the aspiration for Sarvajna (omniscience). What use are this throne and treasures? They are merely the bonds of desire. I will never abandon the supreme Bodhi (enlightenment).' Having thought this, he resolved to leave home, and within fifteen days, he traveled throughout the four continents, reciting this verse: 'My father and relatives, have all left home, countless billions of beings, have also left home for the Dharma. I now rejoice in leaving home, not in dwelling in the five desires, with one mind seeking the path, wishing to go to the Teacher. If one resolves to leave home, and departs from all ** , one should quickly follow my Dharma, and leave this difficult to escape predicament. Not generating the mind to leave home, not departing from ** , peacefully staying at home, one dwells in the true Dharma.' Kashyapa! At that time, when this boy recited this verse, not a single being in the four continents desired to remain at home, and all resolved to seek to leave home. Kashyapa! At that time, the Tathagata Wonderful Flower, knowing that all beings had pure faith and sought to leave home, the Tathagata Wonderful Flower manifested Buddhas and monastic communities in all the cities and villages of the four continents. Kashyapa! At that time, all beings in the four continents,

無有一人住在家者，以凈信心離於慾火，悉得出家。彼諸眾生既出家已，不須種殖，其地自然生諸粳米，諸樹自然生諸衣服，一切諸天供侍給使。迦葉！爾時達摩、善法二比丘，勇猛精進，于其六十三億歲中不坐不臥，但勤精進求薩婆若、念薩婆若。於六十三億歲勤精進已，得遍至三昧，所坐之地名金剛處，其地皆是金剛所成。十方一切諸佛說法悉聞受持，聞已復能為他解說。迦葉！時四天下一切眾生，若有修學聲聞乘者，無一眾生凡身命終，極懈怠者得阿那含，從此命終生凈居天。共彼同行求緣覺者，從此命終，當生他方無佛之處，生大種姓諸根具足。以過去世善根力故，離於慾火而行出家，七日之後成緣覺道，利益無量無邊眾生，入般涅槃。菩薩乘者成就五通，具四無量無礙辯才，得陀羅尼。迦葉！莫作異念。爾時尼彌大王豈異人乎？則我身是。時太子者，今彌勒菩薩是。迦葉！莫作異見。何以故？達摩童子，今文殊師利是。善法童子者，虛空藏菩薩是。迦葉！汝觀彼佛國土清凈如是，善根眾生之所住處。」

爾時摩訶迦葉白佛言：「世尊！妙花如來壽命幾時？」

佛告迦葉：「妙花如來壽命八劫。迦葉！妙花如來般涅槃后，正法住世滿足一劫。一切諸天供養舍利，無在家人。迦葉！時二比丘少欲知

【現代漢語翻譯】現代漢語譯本：沒有一個人住在家裡，都以清凈的信心離開家庭，全部出家。那些眾生出家后，不需要耕種，地上自然生長出粳米，樹木自然生長出衣服，一切諸天都來侍奉。迦葉！那時，達摩（法）和善法兩位比丘，勇猛精進，在六十三億年中不坐不臥，只是勤奮精進地求取薩婆若（一切智），唸誦薩婆若。在六十三億年勤奮精進后，他們獲得了遍至三昧（一種禪定），他們所坐的地方被稱為金剛處，那裡的土地都是由金剛構成的。十方一切諸佛所說的法，他們都能聽聞並受持，聽聞后又能為他人解說。迦葉！那時，四天下的一切眾生，如果有修學聲聞乘（小乘）的，沒有一個眾生會以凡夫之身命終，最懈怠的人也能證得阿那含（不還果），從此命終後會生到凈居天。那些與他們同行求緣覺（獨覺）的人，從此命終后，會生到其他沒有佛的地方，出生于大種姓，諸根具足。因為過去世的善根之力，他們會離開家庭而出家，七天之後就能成就緣覺道，利益無量無邊的眾生，然後入般涅槃。修菩薩乘的人會成就五通（五種神通），具足四無量心（慈悲喜捨）和無礙辯才，獲得陀羅尼（總持）。迦葉！不要有其他的想法。那時尼彌大王難道是別人嗎？就是我自身。當時的太子，就是現在的彌勒菩薩。迦葉！不要有其他的見解。為什麼呢？達摩童子，就是現在的文殊師利菩薩。善法童子，就是虛空藏菩薩。迦葉！你看那佛國土如此清凈，是善根眾生所居住的地方。」那時，摩訶迦葉對佛說：「世尊！妙花如來的壽命有多長？」佛告訴迦葉：「妙花如來的壽命是八劫。迦葉！妙花如來般涅槃后，正法住世的時間會滿一劫。一切諸天都會供養舍利，沒有在家的人。迦葉！那時，兩位比丘少欲知足。

【English Translation】 English version: There was not a single person living at home; with pure faith, they all left their homes and became monks. After these beings had left home, they did not need to cultivate the land; the land naturally produced rice, and the trees naturally produced clothing. All the devas served them. Kashyapa! At that time, the two bhikshus, Dharma and Good Dharma, were courageous and diligent. For sixty-three billion years, they did not sit or lie down, but diligently sought Sarvajna (all-knowing wisdom) and contemplated Sarvajna. After sixty-three billion years of diligent effort, they attained the Samadhi of Universal Reach. The place where they sat was called the Vajra Place, and the ground there was made of vajra (diamond). They could hear and uphold all the teachings of the Buddhas in the ten directions, and after hearing them, they could explain them to others. Kashyapa! At that time, among all the beings in the four continents, if there were any who practiced the Sravaka Vehicle (the Hearer Vehicle), not a single one would die as an ordinary person. Even the most lazy would attain Anagamin (the Non-Returner), and after death, they would be reborn in the Pure Abodes. Those who practiced with them seeking Pratyekabuddhahood (Solitary Realization), after death, would be reborn in other places where there were no Buddhas, born into great families with all their faculties complete. Because of the power of their good roots from past lives, they would leave home and become monks, and after seven days, they would attain Pratyekabuddhahood, benefiting countless beings, and then enter Parinirvana. Those who practiced the Bodhisattva Vehicle would attain the five supernormal powers, possess the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) and unobstructed eloquence, and obtain Dharani (mantras). Kashyapa! Do not have other thoughts. Was King Nimi of that time someone else? It was my own self. The prince of that time is now Bodhisattva Maitreya. Kashyapa! Do not have other views. Why? The boy Dharma is now Manjushri Bodhisattva. The boy Good Dharma is now Bodhisattva Akasagarbha. Kashyapa! Look at how pure that Buddha land is; it is the place where beings with good roots reside.」 At that time, Mahakashyapa said to the Buddha, 「World Honored One! How long is the lifespan of Tathagata Wonderful Flower?」 The Buddha told Kashyapa, 「The lifespan of Tathagata Wonderful Flower is eight kalpas. Kashyapa! After Tathagata Wonderful Flower enters Parinirvana, the True Dharma will remain in the world for a full kalpa. All the devas will make offerings to the relics, and there will be no lay people. Kashyapa! At that time, the two bhikshus were content with few desires.

足，不供舍利不禮佛塔。迦葉！爾時諸天、新學比丘百千大眾各相謂言：『此二比丘邪見，不信于佛舍利，不興供養、不禮佛塔。』迦葉！爾時諸天及諸比丘百千大眾說此語時，達摩、善法二比丘問眾人言：『于汝意云何？云何供養是真供養如來？以何事故，如來舍利而得供養？』諸比丘言：『修戒、定、智慧、解脫、解脫知見故，舍利得供養。』二比丘言：『修戒、定、慧、解脫、解脫知見，是真供養；非供舍利。』諸比丘言：『如是如是，如汝所言。云何戒相？禪定、智慧、解脫、解脫知見，復何等相？』達摩、善法二比丘言：『無作相是戒相，乃至解脫知見無作相是知見相。』迦葉！時二比丘語眾人言：『于意云何？無作能供養無作不？』諸比丘言：『不也。』達摩、善法二比丘言：『真供養者，無佛想、無見佛，何況供養。若供養佛，當供養自身。』諸比丘言：『云何供養自身？』二比丘言：『應如如來、應、正遍知供養自身，一切眾生之所供養。如佛所學，應如是學。護持禁戒集諸善法，思惟諸法莫取法相。若能如是自供養者，當得天人之所供養。若欲供養佛舍利者，當自供養。如佛如來具諸功德，舍利得供養。若能成就如是功德，名供養佛。不起想相，名供養佛。若多若少不生分別，名供養佛。非後世去

【現代漢語翻譯】現代漢語譯本迦葉（Kasyapa，佛陀的十大弟子之一）！當時，有兩位比丘，名叫達摩（Dharma，法）和善法（Sudharma，善法），他們不供奉舍利，也不禮拜佛塔。迦葉！那時，諸天和新學的比丘們，成百上千的大眾互相議論說：『這兩位比丘有邪見，不相信佛陀的舍利，不進行供養，也不禮拜佛塔。』迦葉！當時，諸天和比丘們成百上千的大眾在說這些話的時候，達摩和善法兩位比丘問眾人說：『你們認為如何？如何供養才是真正供養如來？因為什麼緣故，如來的舍利才值得供養？』諸比丘說：『因為修持戒律、禪定、智慧、解脫、解脫知見，所以舍利才值得供養。』兩位比丘說：『修持戒律、禪定、智慧、解脫、解脫知見，才是真正的供養；而不是供奉舍利。』諸比丘說：『是這樣，是這樣，正如你們所說。那麼戒律的相是什麼？禪定、智慧、解脫、解脫知見，又是什麼相？』達摩和善法兩位比丘說：『無作相是戒律的相，乃至解脫知見的無作相是知見的相。』迦葉！當時，兩位比丘對眾人說：『你們認為如何？無作能夠供養無作嗎？』諸比丘說：『不能。』達摩和善法兩位比丘說：『真正的供養，是沒有佛陀的念想，沒有見到佛陀的念想，更何況是供養。如果要供養佛陀，應當供養自身。』諸比丘說：『如何供養自身？』兩位比丘說：『應當像如來、應供、正遍知那樣供養自身，一切眾生都應當供養。像佛陀所學的那樣，應當這樣學習。護持禁戒，積累各種善法，思維諸法，不要執著於法的表象。如果能夠這樣供養自己，就會得到天人的供養。如果想要供養佛陀的舍利，應當供養自己。像佛陀如來那樣具備各種功德，舍利才值得供養。如果能夠成就這樣的功德，就叫做供養佛陀。不起任何念想，叫做供養佛陀。無論多少都不生分別心，叫做供養佛陀。不是後世才去供養。』

【English Translation】 English version Kasyapa (one of the ten great disciples of the Buddha)! At that time, there were two monks named Dharma (law) and Sudharma (good law), who did not offer to the relics and did not bow to the stupas. Kasyapa! At that time, the gods and the newly ordained monks, hundreds and thousands of them, discussed among themselves, saying: 'These two monks have wrong views, do not believe in the Buddha's relics, do not make offerings, and do not bow to the stupas.' Kasyapa! At that time, when the gods and the hundreds and thousands of monks were saying these words, the two monks, Dharma and Sudharma, asked the crowd: 'What do you think? How is it that offering is truly offering to the Tathagata? For what reason are the relics of the Tathagata worthy of offering?' The monks said: 'Because of cultivating precepts, meditation, wisdom, liberation, and the knowledge and vision of liberation, the relics are worthy of offering.' The two monks said: 'Cultivating precepts, meditation, wisdom, liberation, and the knowledge and vision of liberation is the true offering; not offering to the relics.' The monks said: 'It is so, it is so, as you have said. Then what is the characteristic of precepts? What are the characteristics of meditation, wisdom, liberation, and the knowledge and vision of liberation?' The two monks, Dharma and Sudharma, said: 'The characteristic of non-action is the characteristic of precepts, and even the characteristic of non-action of the knowledge and vision of liberation is the characteristic of knowledge and vision.' Kasyapa! At that time, the two monks said to the crowd: 'What do you think? Can non-action offer to non-action?' The monks said: 'No.' The two monks, Dharma and Sudharma, said: 'True offering is without the thought of the Buddha, without the thought of seeing the Buddha, let alone offering. If you want to offer to the Buddha, you should offer to yourself.' The monks said: 'How to offer to oneself?' The two monks said: 'One should offer to oneself like the Tathagata, the Arhat, the Perfectly Enlightened One, and all sentient beings should offer. As the Buddha has learned, one should learn in this way. Uphold the precepts, accumulate all good dharmas, contemplate all dharmas, and do not cling to the appearance of dharmas. If one can offer to oneself in this way, one will receive the offerings of gods and humans. If you want to offer to the Buddha's relics, you should offer to yourself. Like the Buddha Tathagata who possesses all kinds of merits, the relics are worthy of offering. If one can achieve such merits, it is called offering to the Buddha. Not arising any thoughts is called offering to the Buddha. Not giving rise to discrimination, whether much or little, is called offering to the Buddha. It is not in the future that one goes to offer.'

、非今世來，非彼岸，非常非斷、非取非舍，是則名曰供養如來。非增非減、非生非滅、非盡非不盡，是則名曰供養如來。非心非心數法、非憶想、非我非取非受、非諍論非不諍論、非毀非贊、非二非入，是則名曰供養如來。亦非有為亦非無為，是則名曰供養如來。身無所作、口無所作、意無所作，于身口意求不可得，是則名曰供養如來。無過去想，未來現在想不可得，無依無著、無所求想亦不分別，是則名曰供養如來。無佛想、無法想、無僧想，無人、無自、無他想，是則名曰供養如來。真如來身無生無相，不可以生而修供養。真如來身名無作相，不以作相而修供養。真如來身名無二相，不應二相而修供養。真如來身名無漏相，不以有漏而修供養。真如來身名曰空相，不以身見命見、斷見常見、我見我所見、有見無見供養如來。真如來身名無相相，不可以相而修供養。真如來身名無愿相，不可以愿而修供養。真如來身名無有相，不可以有而修供養。真如來身名不動相，不可動相而修供養。真如來身名無行相，不可以行而修供養。真如來身名離貪相，不可以貪而修供養。真如來身名離瞋相，不可以瞋而修供養。真如來身名離癡相，不可以癡而修供養。真如來身具戒、定、慧、解脫、解脫知見，不可以破戒亂心愚癡而修

【現代漢語翻譯】現代漢語譯本：既非來自今世，也非來自彼岸，既非恒常也非斷滅，既非執取也非捨棄，這便稱為供養如來（Tathagata）。既非增多也非減少，既非生起也非滅去，既非窮盡也非不窮盡，這便稱為供養如來。既非心也非心所法，既非憶念思量，既非我執也非執取領受，既非諍論也非不諍論，既非譭謗也非讚歎，既非二元對立也非落入任何一邊，這便稱為供養如來。既非有為也非無為，這便稱為供養如來。身體沒有造作，口沒有造作，意念沒有造作，在身口意中尋求都不可得，這便稱為供養如來。沒有對過去的執著，對未來和現在的執著都不可得，沒有依賴，沒有執著，沒有所求的念頭，也不分別，這便稱為供養如來。沒有佛的念頭，沒有法的念頭，沒有僧的念頭，沒有人，沒有自我，沒有他人的念頭，這便稱為供養如來。真如來（Tathagata）之身無生無相，不可以生起之相來修供養。真如來之身名為無作之相，不以造作之相來修供養。真如來之身名為無二之相，不應以二元對立之相來修供養。真如來之身名為無漏之相，不以有漏之相來修供養。真如來之身名為空相，不以身見、命見、斷見、常見、我見、我所見、有見、無見來供養如來。真如來之身名為無相之相，不可以相來修供養。真如來之身名為無愿之相，不可以愿來修供養。真如來之身名為無有之相，不可以有來修供養。真如來之身名為不動之相，不可以動相來修供養。真如來之身名為無行之相，不可以行來修供養。真如來之身名為離貪之相，不可以貪來修供養。真如來之身名為離瞋之相，不可以瞋來修供養。真如來之身名為離癡之相，不可以癡來修供養。真如來之身具足戒、定、慧、解脫、解脫知見，不可以破戒、亂心、愚癡來修供養。

【English Translation】 English version: It is neither from this world nor from the other shore, neither permanent nor annihilated, neither grasping nor abandoning; this is called offering to the Tathagata. It is neither increasing nor decreasing, neither arising nor ceasing, neither exhausted nor unexhausted; this is called offering to the Tathagata. It is neither mind nor mental states, neither recollection nor thought, neither self nor grasping and receiving, neither contention nor non-contention, neither defamation nor praise, neither duality nor entering into either side; this is called offering to the Tathagata. It is neither conditioned nor unconditioned; this is called offering to the Tathagata. The body has no action, the mouth has no action, the mind has no action; seeking in body, mouth, and mind is unattainable; this is called offering to the Tathagata. There is no thought of the past, thoughts of the future and present are unattainable, without reliance, without attachment, without seeking thoughts, and without discrimination; this is called offering to the Tathagata. There is no thought of the Buddha, no thought of the Dharma, no thought of the Sangha, no person, no self, no thought of others; this is called offering to the Tathagata. The true body of the Tathagata is without birth and without form; one cannot cultivate offerings with the concept of birth. The true body of the Tathagata is called the form of non-action; one should not cultivate offerings with the form of action. The true body of the Tathagata is called the form of non-duality; one should not cultivate offerings with the form of duality. The true body of the Tathagata is called the form of non-outflow; one should not cultivate offerings with the form of outflow. The true body of the Tathagata is called the form of emptiness; one should not offer to the Tathagata with views of self, life, annihilation, permanence, self, what belongs to self, existence, or non-existence. The true body of the Tathagata is called the form of no-form; one cannot cultivate offerings with form. The true body of the Tathagata is called the form of no-wish; one cannot cultivate offerings with wish. The true body of the Tathagata is called the form of non-existence; one cannot cultivate offerings with existence. The true body of the Tathagata is called the form of non-movement; one cannot cultivate offerings with the form of movement. The true body of the Tathagata is called the form of non-action; one cannot cultivate offerings with action. The true body of the Tathagata is called the form of detachment from greed; one cannot cultivate offerings with greed. The true body of the Tathagata is called the form of detachment from hatred; one cannot cultivate offerings with hatred. The true body of the Tathagata is called the form of detachment from delusion; one cannot cultivate offerings with delusion. The true body of the Tathagata is endowed with precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation; one cannot cultivate offerings with broken precepts, a disturbed mind, or delusion.

供養。真如來身慈悲喜捨，不可以瞋心惱心妒心散心而修供養。真如來身具施、持戒、忍辱、精進、禪定、智慧，不可以慳破戒瞋恚懈怠亂癡而修供養。』迦葉！達摩、善法于大眾中說此法時，四百二十萬眾生得無生法忍，八萬四千眾生得清凈智阿那含果，二百三十萬眾生髮阿耨多羅三藐三菩提心。

「迦葉！汝觀達摩、善法二比丘等如是凈心。迦葉！汝應學彼正士甚深之忍及巧方便。迦葉！彼二比丘于大眾中說此法時！諸比丘聞此法已皆住深忍！悉行少欲知足之行！不供養舍利及佛塔廟。何以故？彼諸比丘悉樂深法。迦葉！彼七日後，一切佛塔悉皆隱沒，及諸舍利所在器中亦悉隱沒。迦葉！汝應如是學彼正士甚深之忍。」

佛告迦葉：「當知末世后五百歲，有諸菩薩及諸比丘，不修身不修心、不修戒不修慧，為活命故，供養佛塔及佛舍利，不為涅槃不為離欲而修供養，自犯禁戒愚癡無智，如來舍利具戒、定、慧、解脫、解脫知見之所勛修，為活命故供養尊重。具貪瞋癡，于佛如來、應、正遍知離貪瞋癡所有舍利，為活命故而興供養，自身具足慳貪嫉妒瞋恚懈怠亂心愚癡，若大施主正住一心，為活命故化令供養如來舍利。迦葉！我為教化初始發心諸善男子善女人等，以神通力留此舍利，令供養者受人天樂

【現代漢語翻譯】現代漢語譯本供養。真如來身（指佛的法身）具有慈悲喜捨四無量心，不應該以嗔恨、惱怒、嫉妒、散亂的心來修供養。真如來身具足佈施、持戒、忍辱、精進、禪定、智慧六種波羅蜜，不應該以慳吝、破戒、嗔恚、懈怠、散亂、愚癡的心來修供養。』迦葉（佛陀的弟子）！達摩（法）和善法（善的修行方法）在眾人中宣說此法時，四百二十萬眾生證得無生法忍（對法性不再動搖的智慧），八萬四千眾生證得清凈智慧的阿那含果（不還果），二百三十萬眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。『迦葉！你看看達摩和善法這兩位比丘的心是如此清凈。迦葉！你應該學習他們這些正士的甚深忍辱和巧妙方便。迦葉！這兩位比丘在眾人中宣說此法時，所有比丘聽聞此法后都安住于甚深忍辱，都奉行少欲知足的修行，不供養舍利和佛塔寺廟。為什麼呢？因為這些比丘都樂於深入佛法。迦葉！七天之後，所有的佛塔都隱沒不見了，以及舍利所在的器皿也都隱沒不見了。迦葉！你應該這樣學習他們這些正士的甚深忍辱。』佛陀告訴迦葉：『應當知道在末法時期后五百年，會有一些菩薩和比丘，不修身、不修心、不修戒、不修慧，爲了活命的緣故，供養佛塔和佛舍利，不是爲了涅槃，也不是爲了離欲而修供養，自己違犯禁戒，愚癡沒有智慧。如來的舍利是具足戒、定、慧、解脫、解脫知見所熏修的，他們卻爲了活命的緣故供養尊重。他們具足貪嗔癡，對於佛如來、應供、正遍知（佛的十號）離貪嗔癡的舍利，爲了活命的緣故而興起供養，自身具足慳貪、嫉妒、嗔恚、懈怠、散亂心、愚癡，如果大施主能夠正住一心，爲了活命的緣故，引導他人供養如來舍利。迦葉！我爲了教化最初發心的善男子善女人等，以神通力留下這些舍利，讓供養的人能夠享受人天福樂。

【English Translation】 English version Offerings. The true Tathagata body (referring to the Dharma body of the Buddha) possesses loving-kindness, compassion, joy, and equanimity, and should not be offered with a mind of anger, annoyance, jealousy, or distraction. The true Tathagata body is endowed with giving, morality, patience, diligence, meditation, and wisdom, and should not be offered with a mind of stinginess, breaking precepts, anger, laziness, distraction, or ignorance.』 Kashyapa (a disciple of the Buddha)! When Dharma (the teachings) and Good Dharma (good practices) were spoken among the assembly, four million two hundred thousand beings attained the forbearance of non-arising (wisdom that is no longer shaken by the nature of phenomena), eighty-four thousand beings attained the Anagami fruit (non-returner fruit) of pure wisdom, and two million three hundred thousand beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). 『Kashyapa! You see how pure the minds of these two monks, Dharma and Good Dharma, are. Kashyapa! You should learn the profound patience and skillful means of these noble ones. Kashyapa! When these two monks spoke this Dharma among the assembly, all the monks who heard this Dharma abided in profound patience, all practiced the conduct of few desires and contentment, and did not make offerings to relics or stupas and temples. Why? Because these monks all delighted in the profound Dharma. Kashyapa! After seven days, all the stupas disappeared, and the vessels containing the relics also disappeared. Kashyapa! You should learn the profound patience of these noble ones in this way.』 The Buddha told Kashyapa: 『You should know that in the last five hundred years of the Dharma-ending age, there will be some Bodhisattvas and monks who do not cultivate their bodies, do not cultivate their minds, do not cultivate morality, and do not cultivate wisdom. For the sake of survival, they will make offerings to stupas and Buddha relics, not for Nirvana, nor for detachment from desires. They will violate precepts themselves, be ignorant and without wisdom. The relics of the Tathagata are cultivated by precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, yet they will make offerings and respect them for the sake of survival. They are filled with greed, anger, and delusion. Regarding the relics of the Buddha, the Tathagata, the Arhat, the Samyak-sambuddha (the ten titles of the Buddha), who is free from greed, anger, and delusion, they will make offerings for the sake of survival. They themselves are filled with stinginess, jealousy, anger, laziness, distraction, and ignorance. If a great benefactor can abide in a single mind, they will guide others to make offerings to the relics of the Tathagata for the sake of survival. Kashyapa! For the sake of teaching the good men and women who have initially generated the mind of enlightenment, I have used my supernatural powers to leave these relics, so that those who make offerings can enjoy the happiness of humans and gods.』

、為未來因乃至涅槃。彼愚癡人於我法中雖得出家，不解我法，捨出家行而但供養塔廟舍利，為自活故、為得衣缽、為利養故、為名聞故，為此事故供養舍利。何等名為比丘之業？迦葉！如上所說沙門之業則有二種：一者修禪，二者習誦。如是說者，為入道故非究竟說。迦葉！若有作業能盡業者，名沙門業。無作無誦無禪、無作無無作、無念無不念、無盡無生、證三脫門不住三界、無來無去，是沙門業。彼眾生等離斯正業更習餘業。彼福業者為化在家人，如是在家順如來教，當得阿那含果。彼愚人輩於我法中而行出家，尚不修行隨順之法，況復能得。若有得者，無有是處。

「迦葉！于當來世后五百歲有相似沙門，衣服形貌似像沙門，戒不相似、定不相似、慧不相似。迦葉！譬如有人善知醫方及諸咒術，即以咒術咒一袈裟與人令著，彼見生貪即便著之。若至七日若至八日，其身熾然猶如火聚。如彼咒已取之與人，彼人見已便生貪著；比丘亦爾，見好衣服受取而著，若至七日若至八日，若在舍內、若在巷中、若在林中，彼所著衣熾然如火燒人善根。迦葉！于汝意云何？彼著袈裟有利益不？」

迦葉白佛言：「世尊！無所益也。」

佛告迦葉：「如是如是。我袈裟者，戒、定、智慧、解脫、解脫知見，

【現代漢語翻譯】現代漢語譯本：爲了未來的因果乃至涅槃。那些愚癡的人在我的佛法中雖然出家，卻不理解我的佛法，捨棄出家修行而只供養佛塔、佛像和舍利，爲了自己活命、爲了得到衣缽、爲了利益供養、爲了名聲，因為這些緣故而供養舍利。什麼叫做比丘的修行？迦葉！如上面所說的沙門的修行有兩種：一是修習禪定，二是學習誦經。這樣說，是爲了進入佛道而說的，並非究竟的說法。迦葉！如果有什麼修行能夠斷盡業障，才叫做沙門的修行。無作、無誦、無禪、無作無不作、無念無不念、無盡無生、證得三解脫門而不執著於三界、無來無去，這才是沙門的修行。那些眾生捨棄這種正業而修習其他的行業。那些修福業的人是爲了教化在家之人，如果在家之人能夠順從如來的教導，就能得到阿那含果。那些愚癡的人在我的佛法中出家，尚且不修行隨順佛法的行為，更何況能夠證得果位呢？如果有人能證得，那是沒有道理的。迦葉！在未來的末法時期，后五百年會出現相似的沙門，他們的衣服和外形像沙門，但戒律不像、禪定不像、智慧不像。迦葉！譬如有人精通醫術和各種咒語，就用咒語加持一件袈裟給別人穿，那人看到後生起貪心就穿上了。如果過了七天或八天，他的身體就會像火一樣燃燒。就像那個咒語已經生效，又把袈裟給別人，那人看到后又生起貪心穿上；比丘也是這樣，看到好的衣服就接受並穿上，如果過了七天或八天，無論在家裡、在街上、在樹林里，他所穿的衣服都會像火一樣燃燒他的善根。迦葉！你認為怎麼樣？穿袈裟的人有利益嗎？迦葉回答佛說：『世尊！沒有利益。』佛告訴迦葉：『是這樣的，是這樣的。我的袈裟，是戒、定、智慧、解脫、解脫知見，'

【English Translation】 English version: For the sake of future causes and even Nirvana. Those foolish people, though they have left home in my Dharma, do not understand my Dharma. They abandon the practice of leaving home and only make offerings to pagodas, images, and relics, for the sake of their own livelihood, for the sake of obtaining robes and bowls, for the sake of gain and offerings, for the sake of fame. It is for these reasons that they make offerings to relics. What is called the practice of a Bhikkhu? Kashyapa! As mentioned above, the practice of a Shramana (ascetic) has two aspects: one is the practice of meditation, and the other is the study and recitation of scriptures. Saying it this way is for the sake of entering the path, not the ultimate teaching. Kashyapa! If there is any practice that can exhaust karma, that is called the practice of a Shramana. No action, no recitation, no meditation, no action and no non-action, no thought and no non-thought, no end and no birth, realizing the three doors of liberation without attachment to the three realms, no coming and no going, this is the practice of a Shramana. Those beings abandon this right practice and engage in other practices. Those who cultivate meritorious deeds do so to teach laypeople. If laypeople can follow the teachings of the Tathagata, they will attain the Anagami (non-returner) fruit. Those foolish people who leave home in my Dharma do not even practice the Dharma that they should follow, how much less can they attain the fruit? If anyone could attain it, there is no such possibility. Kashyapa! In the future, in the last five hundred years, there will be Shramanas who are similar in appearance. Their clothes and forms will resemble Shramanas, but their precepts will not be similar, their samadhi (meditative concentration) will not be similar, and their wisdom will not be similar. Kashyapa! For example, if someone is skilled in medicine and various mantras, they would use a mantra to bless a kasaya (monk's robe) and give it to someone to wear. Upon seeing it, that person would develop greed and wear it. If seven or eight days pass, their body will burn like fire. Just as that mantra has taken effect, they would give the kasaya to someone else, and upon seeing it, that person would again develop greed and wear it. It is the same with Bhikkhus. Upon seeing good clothes, they accept and wear them. If seven or eight days pass, whether they are at home, in the street, or in the forest, the clothes they wear will burn their roots of goodness like fire. Kashyapa! What do you think? Is there any benefit for those who wear the kasaya? Kashyapa replied to the Buddha, 'World Honored One! There is no benefit.' The Buddha told Kashyapa, 'It is so, it is so. My kasaya is precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation.'

無量阿僧祇善根所集。迦葉！于當來世有愚癡人，著聖人衣似像沙門，入于村邑中。有信心婆羅門長者居士，見被法服謂為沙門，皆共尊重供養讚歎。彼愚癡人因袈裟故而得供養便生歡喜，身壞命終墮于地獄。生地獄已，大熱鐵鍱以為衣服，吞啖鐵丸、飲洋沸鐵、坐熱鐵床。迦葉！汝觀袈裟威德如是。彼愚癡人著于袈裟，受樂放逸自作惡業，身壞命終墮于地獄。迦葉！我常說言，寧以燒熱鐵鍱為衣，不以破戒之身而著袈裟。寧吞熱鐵，不以破戒之身食人信施。迦葉！汝觀破戒之人食他信施有如是過，是故汝等應當修學清凈戒法。迦葉！于汝意云何？若天、若龍、若夜叉、若乾闥婆、若阿修羅、若迦樓羅、若緊那羅、若摩睺羅伽、若人若非人，能作如來色身像不？」

迦葉白佛言：「不也。世尊！如來色像不可思議，無色像故。是故此等皆不能作。」

佛告迦葉：「于當來世后五百歲有諸比丘，不修身、不修心、不修戒、不修慧，若於疊上墻壁之下造如來像因之自活，以此業故自高慢人。」

爾時摩訶迦葉白佛言：「世尊！波斯匿王造如來像得福多不？」

佛言：「迦葉！得福甚多。波斯匿王造如來像、施無價衣，不求衣服飯食之報。迦葉！彼愚癡人為活命故造立形像。迦葉！若賣畜生猶尚不

【現代漢語翻譯】現代漢語譯本由無量阿僧祇（無數）的善根所積累。迦葉（佛陀的十大弟子之一）！在未來的世代，會有愚癡的人，穿著像聖人的衣服，外表像沙門（佛教出家人），進入村莊。有信心的婆羅門（古印度祭司階層）、長者（年長而有德望的人）、居士（在家佛教信徒），看到他們穿著法服，就認為他們是沙門，都一起尊重、供養、讚歎。那些愚癡的人因為袈裟（佛教僧侶的法衣）的緣故而得到供養，便心生歡喜，身壞命終后墮入地獄。生到地獄后，大熱的鐵片成為他們的衣服，吞吃鐵丸，飲用沸騰的鐵水，坐在熱鐵床上。迦葉！你看袈裟的威德就是這樣。那些愚癡的人穿著袈裟，享受安樂放縱，自己造作惡業，身壞命終后墮入地獄。迦葉！我常說，寧願以燒熱的鐵片為衣，也不要以破戒之身而穿袈裟。寧願吞食熱鐵，也不要以破戒之身食用他人的信施。迦葉！你看破戒的人食用他人的信施有如此的過失，所以你們應當修學清凈的戒法。迦葉！你認為如何？無論是天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的鬼神）、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）、人還是非人，能夠造出如來（佛陀）的色身像嗎？」迦葉對佛說：『不能。世尊！如來的色身像不可思議，因為沒有固定的色相。所以這些眾生都不能造出如來的色身像。』佛告訴迦葉：『在未來的末法時期，后五百歲會有一些比丘（佛教出家人），不修身、不修心、不修戒、不修慧，如果在布匹上或墻壁下造如來像，以此為生，因為這個業而自高自大。』這時，摩訶迦葉（佛陀的十大弟子之一）對佛說：『世尊！波斯匿王（古印度憍薩羅國國王）造如來像，得到的福報多嗎？』佛說：『迦葉！得到的福報非常多。波斯匿王造如來像，施捨無價的衣服，不求衣服飯食的回報。迦葉！那些愚癡的人爲了活命而造立佛像。迦葉！如果販賣畜生尚且不應該，何況是販賣如來像呢？』

【English Translation】 English version Accumulated from immeasurable asamkhya (countless) roots of goodness. Kashyapa (one of the Buddha's ten great disciples)! In the future world, there will be foolish people who wear clothes like saints, appearing as shramanas (Buddhist renunciates), entering villages. Believing Brahmins (ancient Indian priestly class), elders (respected seniors), and lay devotees, seeing them in monastic robes, will think they are shramanas, and will all respect, offer, and praise them. Those foolish people, because of the kasaya (Buddhist monk's robe), receive offerings and become joyful. After their bodies break and their lives end, they fall into hell. Having been born in hell, large hot iron plates become their clothes, they swallow iron balls, drink boiling iron liquid, and sit on hot iron beds. Kashyapa! You see the power of the kasaya is like this. Those foolish people, wearing the kasaya, enjoy pleasure and indulgence, creating evil karma themselves. After their bodies break and their lives end, they fall into hell. Kashyapa! I often say, it is better to wear hot iron plates as clothing than to wear the kasaya with a broken precept body. It is better to swallow hot iron than to eat the offerings of others with a broken precept body. Kashyapa! You see that those who break precepts and eat the offerings of others have such faults, therefore you should study and practice pure precepts. Kashyapa! What do you think? Whether it be gods, dragons, yakshas (a type of spirit), gandharvas (heavenly musicians), asuras (a type of warring spirit), garudas (a type of golden-winged bird god), kinnaras (a type of celestial musician), mahoragas (a type of great serpent god), humans, or non-humans, can they create the physical form of the Tathagata (Buddha)?' Kashyapa said to the Buddha, 'No, World Honored One! The physical form of the Tathagata is inconceivable, because it has no fixed form. Therefore, these beings cannot create the physical form of the Tathagata.' The Buddha told Kashyapa, 'In the future Dharma-ending age, in the latter five hundred years, there will be some bhikshus (Buddhist monks) who do not cultivate their bodies, do not cultivate their minds, do not cultivate precepts, and do not cultivate wisdom. If they create images of the Tathagata on cloth or under walls, and use this to make a living, they will become arrogant because of this karma.' At this time, Mahakashyapa (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! King Prasenajit (King of Kosala in ancient India) creates images of the Tathagata, does he receive much merit?' The Buddha said, 'Kashyapa! He receives very much merit. King Prasenajit creates images of the Tathagata, and gives priceless clothing, not seeking any reward of clothing or food. Kashyapa! Those foolish people create images of the Buddha in order to make a living. Kashyapa! If selling animals is not proper, how much more so is selling images of the Tathagata?'

善，況彼癡人作如來像，于白衣前而炫賣之以自活命。迦葉！譬如有人幼小無知，捨棄甘露而飲毒藥。迦葉！彼愚癡人亦復如是，造如來像為資生故而便賣之，是名為毒。迦葉！所言毒者，于正法中貪是其毒。迦葉！彼愚癡人以貪心故而起瞋恚，遞相鬥諍、互相誹謗，各言我行供養，因彼諍論墮于地獄。迦葉！譬如有人無巧方便入敵戰時，所持刀劍而反自傷。迦葉！愚癡之人亦復如是，無方便故因於法故而墮地獄。迦葉！若有善男子善女人以七寶造如來塔，莊嚴成就，一一寶塔高廣嚴好如須彌山，遍滿恒沙諸佛世界，譬如甘蔗竹葦。迦葉！于汝意云何？彼善男子善女人得福多不？」

迦葉白佛言：「世尊！造如來像如四指者，得福無量。況復造像如須彌山，所得功德不可思議。」

佛告迦葉：「若有菩薩內觀佛身得深法忍，功德勝彼無量無邊。迦葉！若復有人住于凈戒，以四句偈為他人說解其義趣，所得福德無量無邊。迦葉！云何觀于如來之身？迦葉！若菩薩欲觀如來者，當學大精進菩薩。迦葉！乃往古昔無數阿僧祇劫，有佛世尊，號曰光明如來、應供、正遍知、明行足、善逝、世間解、無上士、可化丈夫調御師、天人師、佛、婆伽婆。迦葉！光明如來般涅槃后，有一菩薩名大精進，婆羅門種，端正無比

【現代漢語翻譯】現代漢語譯本佛陀說：『很好，迦葉！更何況那些愚癡的人，他們塑造如來（Tathagata，佛的稱號）的形象，在俗人面前炫耀並以此為生。迦葉！譬如有人年幼無知，捨棄甘露而飲毒藥。迦葉！那些愚癡的人也是如此，他們爲了謀生而製造如來像並出售，這被稱為毒。迦葉！所謂毒，是指在正法（dharma，佛法）中貪婪是毒。迦葉！那些愚癡的人因為貪心而生起嗔恨，互相爭鬥、互相誹謗，各自聲稱自己是在行供養，因為這些爭論而墮入地獄。迦葉！譬如有人沒有技巧和方便，在與敵人戰鬥時，反而被自己所持的刀劍所傷。迦葉！愚癡的人也是如此，因為沒有方便的智慧，反而因為佛法而墮入地獄。迦葉！如果有善男子或善女人用七寶製造如來塔，裝飾得莊嚴圓滿，每一座寶塔都高廣莊嚴，如同須彌山（Sumeru，佛教中的聖山），遍佈恒河沙數般的諸佛世界，如同甘蔗和竹葦一樣。迦葉！你認為如何？那些善男子和善女人得到的福報多嗎？』迦葉對佛說：『世尊！僅僅是製造如來像，哪怕只有四指大小，得到的福報也是無量的。更何況製造的佛像如同須彌山一般，所獲得的功德更是不可思議。』佛陀告訴迦葉：『如果有菩薩（Bodhisattva，發願成佛的修行者）內在觀照佛身，獲得甚深法忍（Dharma-ksanti，對佛法的深刻理解和接受），其功德勝過前面所說的無量無邊。迦葉！如果有人持守清凈的戒律，用四句偈（gatha，佛經中的詩句）為他人講解其含義，所獲得的福德也是無量無邊的。迦葉！如何觀照如來之身呢？迦葉！如果菩薩想要觀照如來，應當學習大精進菩薩（Mahavyuha Bodhisattva）。迦葉！在過去無數阿僧祇劫（asamkhya kalpa，佛教中的極長的時間單位）之前，有一位佛世尊，號為光明如來（Prabhasa Tathagata）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidyacarana-sampanna，智慧和行為圓滿者）、善逝（Sugata，善於到達彼岸者）、世間解（Lokavid，瞭解世間一切者）、無上士（Anuttara，無與倫比者）、可化丈夫調御師（Purusadamyasarathi，調御可教化之人者）、天人師（Sasta devamanusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、婆伽婆（Bhagavan，世尊）。迦葉！光明如來般涅槃（Parinirvana，佛的最終寂滅）后，有一位菩薩名為大精進，是婆羅門（Brahmana，印度教的祭司階層）種姓，相貌端正無比。

【English Translation】 English version The Buddha said, 'Excellent, Kashyapa! What about those foolish people who make images of the Tathagata (the title of the Buddha), show them off in front of laypeople, and make a living from it? Kashyapa! It is like someone who is young and ignorant, abandoning nectar and drinking poison. Kashyapa! Those foolish people are also like that; they make images of the Tathagata for a living and sell them, which is called poison. Kashyapa! What is called poison is greed in the true Dharma (Buddhist teachings). Kashyapa! Those foolish people, because of greed, give rise to anger, fight with each other, slander each other, each claiming that they are making offerings, and because of these disputes, they fall into hell. Kashyapa! It is like someone who has no skill or means, and when fighting with an enemy, is wounded by the sword they are holding. Kashyapa! Foolish people are also like that; because they lack skillful means, they fall into hell because of the Dharma. Kashyapa! If there is a good man or good woman who makes a stupa (a Buddhist shrine) of the Tathagata with seven treasures, decorating it magnificently, each stupa being as tall and vast as Mount Sumeru (the sacred mountain in Buddhism), filling the Buddha worlds as numerous as the sands of the Ganges, like sugarcane and reeds. Kashyapa! What do you think? Do those good men and good women gain much merit?' Kashyapa said to the Buddha, 'World Honored One! Even making an image of the Tathagata that is only four fingers in size brings immeasurable merit. How much more so if the image is as large as Mount Sumeru; the merit gained is inconceivable.' The Buddha told Kashyapa, 'If a Bodhisattva (one who aspires to Buddhahood) internally contemplates the body of the Buddha and attains deep Dharma-ksanti (acceptance of the Dharma), their merit surpasses the immeasurable merit mentioned before. Kashyapa! If someone upholds pure precepts and explains the meaning of a four-line verse (gatha, a verse in Buddhist scriptures) to others, the merit gained is also immeasurable. Kashyapa! How does one contemplate the body of the Tathagata? Kashyapa! If a Bodhisattva wishes to contemplate the Tathagata, they should learn from the Bodhisattva Mahavyuha. Kashyapa! In the past, countless asamkhya kalpas (an extremely long period of time in Buddhism) ago, there was a Buddha, the World Honored One, named Prabhasa Tathagata (the Tathagata of Light), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), Vidyacarana-sampanna (perfect in wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unexcelled one), Purusadamyasarathi (tamer of those who can be tamed), Sasta devamanusyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One). Kashyapa! After Prabhasa Tathagata entered Parinirvana (the final passing away of a Buddha), there was a Bodhisattva named Mahavyuha, of the Brahmin (the priestly class in Hinduism) caste, with unparalleled beauty.'

。迦葉！光明如來正法之中，有諸比丘少欲知足住如法行。迦葉！彼諸比丘皆悉造立如來形像。爾時有一比丘于白疊上畫如來像，眾彩莊嚴悉皆具足，持至大精進菩薩所。爾時大精進菩薩見此畫像，心大歡喜作如是言：『如來形像妙好乃爾，況復如來正遍知身。愿我來世得成如是妙色之身。』爾時大精進菩薩作如是念：『我今不能住在居家。若在家者，不能成就如是之身。』迦葉！爾時大精進菩薩年始十六諸根具足，至父母所頭面敬禮，白父母言：『我今欲于如來正法出家學道，愿為隨喜。』父母答言：『莫作是說。何以故？我今年老唯汝一子，汝若出家我等當死。』大精進言：『我當方便令父母存，我得出家。』父母問言：『欲作何業？』子白父母：『我從今日不食諸味、不升床坐、不食蘇油、不飲漿水，若善若惡口不言說，乃至得出家。』迦葉！大精進菩薩如是誓已默然而住，如是默然一日不食。爾時父母誦諸咒術、持百味食而授與之，亦不肯食、亦不言說。迦葉！大精進菩薩如是默然過第二日。爾時父母與母知識五百人等，持百味食來至其所，誦諸咒術望其餐設；尚不顧視，況復食之。迦葉！時大精進于第三日，父親五百，持種種食勸之令食，亦復如是默然不語，不飲不食亦不顧視。于第四日，五百同友持百味

【現代漢語翻譯】現代漢語譯本：迦葉！在光明如來的正法中，有些比丘少欲知足，安住于如法的修行。迦葉！這些比丘都各自塑造如來的形像。當時，有一位比丘在白色的布上畫了一幅如來像，用各種色彩裝飾，非常莊嚴，然後拿著這幅畫去見大精進菩薩（Mahāpradhāna-bodhisattva，偉大的精進菩薩）。當時，大精進菩薩看到這幅畫像，心中非常歡喜，說道：『如來的形像如此美妙，更何況如來正遍知的身體呢。愿我來世能夠成就如此美妙的色身。』當時，大精進菩薩心想：『我現在不能住在家裡。如果在家，就不能成就這樣的身體。』迦葉！當時，大精進菩薩年僅十六歲，諸根完具，他來到父母面前，頂禮父母，對父母說：『我現在想在如來的正法中出家學道，希望你們能夠隨喜。』父母回答說：『不要這樣說。為什麼呢？我們現在年老了，只有你一個兒子，如果你出家，我們就會死去。』大精進說：『我當想辦法讓父母活下去，而我又能出家。』父母問：『你想做什麼？』兒子對父母說：『從今天起，我不吃任何美味，不睡在床上，不吃酥油，不喝漿水，無論是好是壞，我都不說話，直到我能夠出家。』迦葉！大精進菩薩這樣發誓后，就默默地住著，這樣默默地一天不吃飯。當時，父母唸誦各種咒語，拿著各種美味的食物給他，他也不肯吃，也不說話。迦葉！大精進菩薩這樣默默地過了第二天。當時，父母和母親的五百位朋友等，拿著各種美味的食物來到他那裡，唸誦各種咒語，希望他能吃飯；他連看都不看，更何況吃呢。迦葉！到了第三天，父親和五百位朋友，拿著各種食物勸他吃飯，他也仍然默默不語，不喝不吃，也不看。到了第四天，五百位朋友拿著各種美味的食物

【English Translation】 English version: Kāśyapa! In the True Dharma of the Light-like Tathāgata, there are bhikṣus who are content with few desires and abide in righteous conduct. Kāśyapa! These bhikṣus all create images of the Tathāgata. At that time, there was a bhikṣu who painted an image of the Tathāgata on white cloth, adorned with various colors, complete in every detail, and took it to the Mahāpradhāna-bodhisattva (Greatly Diligent Bodhisattva). At that time, the Mahāpradhāna-bodhisattva, seeing this image, was greatly delighted and said: 『The image of the Tathāgata is so wonderful, how much more so is the body of the Tathāgata, the Perfectly Enlightened One. May I in the future attain such a wonderful form.』 At that time, the Mahāpradhāna-bodhisattva thought: 『I cannot remain in the household now. If I remain at home, I cannot attain such a body.』 Kāśyapa! At that time, the Mahāpradhāna-bodhisattva was only sixteen years old, with all his faculties complete. He went to his parents, bowed his head in reverence, and said to them: 『I now wish to leave home and study the Way in the True Dharma of the Tathāgata. I hope you will rejoice in this.』 His parents replied: 『Do not say such things. Why? We are now old and you are our only son. If you leave home, we will die.』 The Mahāpradhāna said: 『I will find a way to keep my parents alive, and I will be able to leave home.』 His parents asked: 『What do you intend to do?』 The son said to his parents: 『From today, I will not eat any delicacies, I will not sleep on a bed, I will not eat ghee, I will not drink juice, whether good or bad, I will not speak, until I can leave home.』 Kāśyapa! The Mahāpradhāna-bodhisattva, having made this vow, remained silent, and thus remained silent for one day without eating. At that time, his parents recited various mantras and offered him various delicious foods, but he would not eat them, nor would he speak. Kāśyapa! The Mahāpradhāna-bodhisattva remained silent for the second day. At that time, his parents and five hundred of his mother's acquaintances came to him with various delicious foods, reciting various mantras, hoping that he would eat; he did not even look at them, let alone eat. Kāśyapa! On the third day, his father and five hundred friends urged him to eat, but he remained silent, neither drinking nor eating, nor looking. On the fourth day, five hundred friends brought various delicious foods

食誦諸咒術令從己志。時大精進默然而住。于第五日，爾時父母悉出寶藏金銀琉璃種種寶物，及諸婇女八萬四千上妙嚴飾，將至其所。父親母親及其同友各五百人，勸大精進作如是言：『汝當在家，以此財寶佈施自恣作福，與諸婇女共相娛樂。』時大精進于大眾中默然而住曾不瞻眄。于第六日，斷諸憶想不起食念，但念如來、應、正遍知。迦葉！爾時父母及其知識、八萬四千諸妙婇女，同時悲泣禮大精進。時大精進亦不顧視。迦葉！爾時大精進菩薩所住之處有一宅神，于虛空中現大神力而說頌曰：

「『精進心堅固，　　難動如須彌，　　不捨出家心，　　為得菩提故。　　大地可傾動，　　火可在水居，　　如是等可轉，　　菩薩不可動。　　汝等莫勤苦，　　而作不善業，　　眾生無慧眼，　　久遠處生死。　　為利諸群生，　　是故求菩提，　　其心樂出離，　　必成無上道。　　不為世間報，　　而行菩薩道，　　愿成大覺智，　　救濟苦眾生。　　三千大千界，　　珍寶滿其中，　　及諸上妙土，　　其心不貪著。　　汝等愚癡心，　　所作不善業，　　汝當自悔過，　　菩薩不處俗。』

「迦葉！時大精進菩薩父母、眷屬、知識及諸婇女，聞天神語悉皆悔過，告菩薩

【現代漢語翻譯】現代漢語譯本通過唸誦各種咒語來控制他，讓他按照自己的意願行事。當時，大精進保持沉默。到了第五天，他的父母拿出所有的寶藏，包括金銀、琉璃等各種珍寶，以及八萬四千名精心打扮的美麗女子，帶到他面前。他的父親、母親以及他們的五百位朋友勸說大精進說：『你應該留在家裡，用這些財富隨意佈施，積攢福德，與這些女子一同享樂。』當時，大精進在大眾中保持沉默，看都不看他們一眼。到了第六天，他斷絕了一切思緒，不再想吃飯，只是想著如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）。迦葉（Kasyapa）！當時，他的父母、親友以及八萬四千名美麗的女子，同時悲傷地向大精進頂禮。大精進仍然不看他們。迦葉！當時，大精進菩薩所住的地方有一位宅神，在虛空中顯現大神力，並說頌道：『精進的心堅固，像須彌山一樣難以動搖，不放棄出家的決心，是爲了獲得菩提（Bodhi）的緣故。大地可以傾覆，火可以在水中燃燒，像這些事情都可以轉變，菩薩的決心是不可動搖的。你們不要徒勞辛苦，做不善的事情，眾生沒有智慧的眼睛，長久地在生死中輪迴。爲了利益一切眾生，所以才求菩提，他的心樂於出離，必定成就無上之道。不爲了世間的回報，而行菩薩道，愿成就大覺的智慧，救濟受苦的眾生。三千大千世界（Trisahasra-Mahasahasra-lokadhatu），充滿珍寶，以及各種美好的國土，他的心都不貪戀。你們這些愚癡的心，所做的是不善的業，你們應當自己懺悔過錯，菩薩不會留在世俗之中。』迦葉！當時，大精進菩薩的父母、眷屬、親友以及那些女子，聽到天神的話都感到悔過，告訴菩薩說：

【English Translation】 English version To control him by reciting various mantras, making him act according to their will. At that time, Mahapratibhana remained silent. On the fifth day, his parents brought out all their treasures, including gold, silver, lapis lazuli, and various other jewels, as well as eighty-four thousand beautifully adorned women, and presented them to him. His father, mother, and their five hundred friends urged Mahapratibhana, saying, 'You should stay at home, use these riches to give freely, accumulate merit, and enjoy yourself with these women.' At that time, Mahapratibhana remained silent among the crowd, not even glancing at them. On the sixth day, he cut off all thoughts, no longer thinking of food, but only thinking of the Tathagata (如來), Arhat (應), and Samyaksambuddha (正遍知). Kasyapa (迦葉)! At that time, his parents, relatives, and the eighty-four thousand beautiful women, all wept and bowed to Mahapratibhana. Mahapratibhana still did not look at them. Kasyapa! At that time, there was a house deity where Bodhisattva Mahapratibhana was staying, who manifested great divine power in the void and spoke in verse: 'The mind of diligence is firm, as immovable as Mount Sumeru, not abandoning the resolve to leave home, for the sake of attaining Bodhi (菩提). The earth can be overturned, fire can dwell in water, such things can be changed, but the Bodhisattva's resolve cannot be moved. You should not toil in vain, doing unwholesome deeds, sentient beings have no eyes of wisdom, long dwelling in the cycle of birth and death. For the benefit of all beings, therefore, he seeks Bodhi, his mind delights in renunciation, he will surely attain the unsurpassed path. Not for worldly rewards, does he walk the Bodhisattva path, wishing to attain the wisdom of great enlightenment, to save suffering beings. The Trisahasra-Mahasahasra-lokadhatu (三千大千世界), filled with treasures, and various beautiful lands, his mind does not crave them. You foolish minds, what you do is unwholesome karma, you should repent your own faults, a Bodhisattva does not dwell in the mundane.' Kasyapa! At that time, the parents, relatives, friends, and the women of Bodhisattva Mahapratibhana, hearing the words of the deity, all felt remorse and said to the Bodhisattva:

言：『隨意出家。汝當飲食，勿令殞絕。』迦葉！時大精進不食七日，光明暉悅顏色不變，唯心憶念正遍知身，一切諸天散花供養。時大精進過七日已，舍諸家業如棄涕唾。爾時父母、同友、知識及諸婇女八萬四千，皆悉悲泣隨而送之。爾時大精進菩薩持畫疊像，入于深山寂靜無人禽獸之間，開現畫像取草為坐，在畫像前結加趺坐，正身正念觀于如來。諦觀察已作如是念：『如來如是希有微妙，畫像尚爾端嚴微妙，況復如來正遍知身。』復作是念：『云何觀佛？』爾時林神知彼菩薩心之所念，白菩薩言：『善男子！汝如是念云何觀佛？若欲觀佛當觀畫像，觀此畫像不異如來，是名觀佛。如是觀者名為善觀。』時大精進作如是念：『我今云何觀此畫像與如來等？』復作是念：『如來像者非覺非知，一切諸法亦復如是非覺非知。如是像者但有名字，一切諸法亦復如是但有名字，如是名字自性空寂無所有。如來之身其相如是。如此畫像，非證、非得、非果，非證者、非得者、非得果者。非住者、非去非來、非生非滅、非垢非凈、非色非非色、非貪盡、非瞋盡、非癡盡、非陰界入、非初非中非后。一切諸法亦復如是，如來身相亦復如是。如此畫像非覺非作，一切諸法亦復如是，如來身相亦復如是。如此畫像，非見非聞非嗅非嘗

【現代漢語翻譯】現代漢語譯本：他們說：『你可以隨意出家。你應當飲食，不要讓自己餓死。』迦葉（Kāśyapa）！當時，大精進（Mahāpradhāna）不吃東西七天，他的光彩容貌沒有改變，只是心中憶念著正遍知（Samyaṁbodhi）的佛身，一切諸天都散花供養他。大精進過了七天後，捨棄了所有家業，如同丟棄唾沫一樣。當時，他的父母、朋友、熟人和八萬四千名婇女都悲傷哭泣著送他離開。那時，大精進菩薩拿著畫好的佛像，進入深山，在寂靜無人、只有禽獸的地方，展開佛像，取草為坐，在佛像前結跏趺坐，端正身體，正念觀想如來。仔細觀察后，他這樣想：『如來是如此稀有微妙，畫像尚且如此端莊微妙，更何況如來正遍知的佛身。』他又想：『應當如何觀佛呢？』這時，林神知道這位菩薩心中所想，就對菩薩說：『善男子！你這樣想應當如何觀佛？如果想要觀佛，應當觀畫像，觀這畫像與如來沒有差別，這就叫做觀佛。這樣觀想的人，叫做善觀。』當時，大精進這樣想：『我如今應當如何觀想這畫像與如來相等呢？』他又想：『如來的像不是覺知，一切諸法也不是覺知。這樣的像只是一個名字，一切諸法也只是一個名字，這樣的名字自性空寂，什麼都沒有。如來的身體也是這樣的相。這畫像，不是證悟，不是獲得，不是果位，不是證悟者，不是獲得者，不是獲得果位者。不是住者，不是去，不是來，不是生，不是滅，不是垢，不是凈，不是色，不是非色，不是貪盡，不是瞋盡，不是癡盡，不是陰界入，不是初，不是中，不是后。一切諸法也是這樣，如來的身相也是這樣。這畫像不是覺知，不是造作，一切諸法也是這樣，如來的身相也是這樣。這畫像，不是見，不是聞，不是嗅，不是嘗現代漢語譯本：不是觸，不是知，一切諸法也是這樣，如來的身相也是這樣。』

【English Translation】 English version: They said, 『You may leave home as you wish. You should eat and drink, lest you perish.』 Kāśyapa! At that time, Mahāpradhāna (Great Diligence) did not eat for seven days, his radiance and complexion did not change, and he only remembered in his mind the body of the Samyaṁbodhi (Perfect Enlightenment), and all the devas scattered flowers in offering to him. After seven days, Mahāpradhāna abandoned all his family affairs as if discarding spittle. At that time, his parents, friends, acquaintances, and eighty-four thousand concubines all wept sadly as they saw him off. Then, Bodhisattva Mahāpradhāna, holding a painted image, entered a deep mountain, in a quiet place where there were no people, only birds and beasts. He unfolded the image, took grass for a seat, sat in the lotus position in front of the image, straightened his body, and with right mindfulness contemplated the Tathāgata. After careful observation, he thought, 『The Tathāgata is so rare and wonderful, even the image is so dignified and wonderful, how much more so the body of the Tathāgata, the Samyaṁbodhi.』 He further thought, 『How should one contemplate the Buddha?』 At that time, the forest deity, knowing the Bodhisattva』s thoughts, said to the Bodhisattva, 『Good man! How do you think one should contemplate the Buddha? If you wish to contemplate the Buddha, you should contemplate the image. Contemplating this image is no different from contemplating the Tathāgata, and this is called contemplating the Buddha. One who contemplates in this way is called a good contemplator.』 At that time, Mahāpradhāna thought, 『How should I now contemplate this image as equal to the Tathāgata?』 He further thought, 『The image of the Tathāgata is not knowing, and all dharmas are also not knowing. Such an image is just a name, and all dharmas are also just names. Such names are empty in nature, without anything. The body of the Tathāgata is also like this. This image is not realization, not attainment, not a fruit, not a realizer, not an attainer, not an attainer of fruit. It is not a dweller, not going, not coming, not birth, not death, not defilement, not purity, not form, not formlessness, not the end of greed, not the end of anger, not the end of delusion, not the skandhas, realms, and entrances, not the beginning, not the middle, not the end. All dharmas are also like this, and the body of the Tathāgata is also like this. This image is not knowing, not making, all dharmas are also like this, and the body of the Tathāgata is also like this. This image is not seeing, not hearing, not smelling, not tasting English version: not touching, not knowing, all dharmas are also like this, and the body of the Tathāgata is also like this.』

非觸非知、非出息非入息，一切諸法亦復如是無有知者。如此畫像非欲界攝、非色無色界攝，一切諸法亦復如是。如此畫像非初非中非后、非此非彼、非行非非行、非取非舍、非作非誦、非實非虛、非生死非涅槃，一切諸法亦復如是，如來身相亦復如是。』菩薩如是觀如來身，結加趺坐經于日夜，成就五通，具足無量，得無礙辯、得普光三昧，具大光明。成就天眼過於人眼，以此天眼見於東方阿僧祇佛。得凈天耳，諸佛世尊所說之法悉能聽受。天耳凈故，一一諸佛所說之法，聽聞受持不相障礙。迦葉！時大精進勤行精進滿足七日，以智為食不食世供，一切諸天散花供養。迦葉，時大精進不被袈裟亦不見佛，不受禁戒，心但憶念學薩婆若。迦葉！菩薩應如是觀如來身，非觀非非觀。迦葉！菩薩應如是觀如來畫像，如大精進菩薩摩訶薩觀如來像，如是觀已成大智慧，以此智慧悉見十方阿僧祇佛，聞佛說法。迦葉！爾時大精進菩薩從山而出，來至村落為人說法，一會說法二萬衆生住阿耨多羅三藐三菩提，無量阿僧祇眾生住于聲聞緣覺功德，父母親屬皆住不退阿耨多羅三藐三菩提。迦葉！莫作異念。爾時大精進菩薩摩訶薩者，豈異人乎？我身是也。迦葉？是故菩薩摩訶薩應學大精進菩薩摩訶薩，亦應學余諸大菩薩。迦葉，當來

【現代漢語翻譯】現代漢語譯本：『既非接觸也非感知，既非呼氣也非吸氣，一切諸法也是如此，沒有知覺者。這樣的畫像不屬於欲界，也不屬於色界或無色界，一切諸法也是如此。這樣的畫像既非開始也非中間也非結束，既非此也非彼，既非行也非非行，既非取也非舍，既非作也非誦，既非真實也非虛妄，既非生死也非涅槃，一切諸法也是如此，如來的身相也是如此。』菩薩如此觀察如來之身，結跏趺坐，經過日夜，成就五神通，具足無量功德，獲得無礙辯才，獲得普光三昧，具大光明。成就天眼，勝過人眼，以此天眼見到東方無數的佛。獲得清凈的天耳，諸佛世尊所說的法都能聽受。天耳清凈的緣故，每一位佛所說的法，聽聞受持都沒有障礙。迦葉（佛陀弟子名）！當時大精進菩薩勤奮修行精進，滿足七日，以智慧為食，不食用世俗的供養，一切諸天散花供養。迦葉，當時大精進菩薩不穿袈裟，也不見佛，不受持戒律，心中只是憶念學習薩婆若（一切智）。迦葉！菩薩應當如此觀察如來之身，既非觀察也非不觀察。迦葉！菩薩應當如此觀察如來畫像，如同大精進菩薩摩訶薩觀察如來像一樣，如此觀察后成就大智慧，以此智慧能見到十方無數的佛，聽聞佛說法。迦葉！那時大精進菩薩從山中出來，來到村落為人說法，一次說法，兩萬眾生安住于阿耨多羅三藐三菩提（無上正等正覺），無數的眾生安住于聲聞緣覺的功德，父母親屬都安住于不退轉的阿耨多羅三藐三菩提。迦葉！不要有其他的想法。當時的大精進菩薩摩訶薩，難道是其他人嗎？就是我自身啊。迦葉！因此菩薩摩訶薩應當學習大精進菩薩摩訶薩，也應當學習其他的大菩薩。迦葉，未來

【English Translation】 English version: 'Neither touching nor knowing, neither exhaling nor inhaling, all dharmas are also like this, without a knower. Such an image is not included in the desire realm, nor in the form or formless realms; all dharmas are also like this. Such an image is neither beginning nor middle nor end, neither this nor that, neither action nor non-action, neither taking nor abandoning, neither doing nor reciting, neither real nor unreal, neither birth and death nor nirvana; all dharmas are also like this, and the form of the Tathagata (Buddha) is also like this.' A Bodhisattva observes the Tathagata's body in this way, sitting in full lotus posture, day and night, achieving the five supernormal powers, possessing immeasurable merits, obtaining unobstructed eloquence, obtaining the Samadhi of Universal Light, possessing great radiance. Achieving the heavenly eye, surpassing human eyes, with this heavenly eye seeing countless Buddhas in the east. Obtaining the pure heavenly ear, able to hear and receive all the teachings spoken by the World Honored Ones. Because the heavenly ear is pure, the teachings spoken by each Buddha are heard, received, and upheld without obstruction. Kashyapa (a disciple of the Buddha)! At that time, the Bodhisattva Great Diligence diligently practiced diligence, completing seven days, taking wisdom as food, not eating worldly offerings, and all the devas scattered flowers as offerings. Kashyapa, at that time, the Bodhisattva Great Diligence did not wear a robe, nor see the Buddha, nor receive precepts, but only remembered and studied Sarvajna (omniscience) in his mind. Kashyapa! A Bodhisattva should observe the Tathagata's body in this way, neither observing nor not observing. Kashyapa! A Bodhisattva should observe the image of the Tathagata in this way, just as the Bodhisattva Mahasattva Great Diligence observed the image of the Tathagata; having observed in this way, he achieves great wisdom, and with this wisdom, he sees countless Buddhas in the ten directions and hears the Buddhas preach the Dharma. Kashyapa! At that time, the Bodhisattva Great Diligence came out of the mountain and went to the village to preach the Dharma to people. In one sermon, twenty thousand beings dwelt in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and countless beings dwelt in the merits of Sravakas and Pratyekabuddhas, and his parents and relatives all dwelt in the non-retrogressive Anuttara-samyak-sambodhi. Kashyapa! Do not have other thoughts. Was the Bodhisattva Mahasattva Great Diligence at that time someone else? It was my own body. Kashyapa! Therefore, a Bodhisattva Mahasattva should learn from the Bodhisattva Mahasattva Great Diligence, and should also learn from other great Bodhisattvas. Kashyapa, in the future

末世后五百歲，有求菩薩諸善男子，無方便心、多諸貪著，於牆壁下畫如來像而求利養。彼作是說：『我獨供養，人無供養。』以修少善自高慢人，因此供養以自活命。迦葉！彼時眾生不修三昧、不誦正典，但作此業。因此業故，于施主邊獲得衣服飲食臥具湯藥，以自活命。迦葉！汝觀彼破戒菩薩，住不凈戒自稱多聞。迦葉！彼破戒人不誦經典，供養形像因而自活。」

爾時摩訶迦葉白佛言：「世尊！希有世尊！希有善逝！世尊廣說愚癡凡夫諂曲之失。世尊！若有善男子善女人聞如是說，何有不住清凈之戒？世尊！愿于未來此法久住，令彼善男子善女人聞已慚愧，如來知我、如來覺我。所作邪法，永令休息。」

爾時世尊告摩訶迦葉：「如來所說為善男子，聞我此法修行離惡，我為此人說如是法。」

爾時世尊說此經已，摩訶迦葉、彌帝隸菩薩、文殊師利童子，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜。

大寶積經卷第八十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九十

大唐三藏菩提流志奉　詔譯

優波離會第二十四

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱，菩薩摩訶薩五

【現代漢語翻譯】現代漢語譯本：在末法時期五百年後，有些尋求菩薩道的善男子，他們沒有方便的智慧，卻有很多貪婪和執著，他們在墻壁上畫如來（Tathagata，佛的稱號）的像，以此來求取利益和供養。他們會說：『只有我一個人供養，別人都沒有供養。』他們因為修了一點點善事就變得驕傲自大，並以此供養來維持生計。迦葉（Kasyapa，佛陀的十大弟子之一）啊！那時的人們不修習三昧（Samadhi，禪定），也不誦讀正法經典，只是做這些事情。因此，他們從施主那裡獲得衣服、飲食、臥具和湯藥，以此來維持生活。迦葉啊！你看看那些破戒的菩薩，他們住在不清凈的戒律中，卻自稱博學多聞。迦葉啊！那些破戒的人不誦讀經典，卻通過供養佛像來維持生計。那時，摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）對佛說：『世尊！真是稀有啊，世尊！真是稀有啊，善逝（Sugata，佛的稱號）！世尊您廣泛地講述了愚癡凡夫的諂媚和過失。世尊！如果有善男子善女人聽到這樣的說法，怎麼會不持守清凈的戒律呢？世尊！希望未來此法能夠長久住世，讓那些善男子善女人聽了之後感到慚愧，知道如來了解他們，如來覺察他們。讓他們所做的邪惡行為永遠停止。』那時，世尊告訴摩訶迦葉：『如來所說的是爲了那些善男子，他們聽了我的教法后修行並遠離惡行，我才為這些人說這樣的法。』那時，世尊說完這部經后，摩訶迦葉、彌帝隸菩薩（Maitreya Bodhisattva，未來佛）、文殊師利童子（Manjusri，智慧的象徵），以及一切世間的天人、阿修羅（Asura，一種神道）、乾闥婆（Gandharva，天上的樂神）等，聽了佛所說，都非常歡喜。《大寶積經》卷第八十九《大正藏》第 11 冊 No. 0310 《大寶積經》《大寶積經》卷第九十大唐三藏菩提流志奉詔譯優波離會第二十四如是我聞：一時，佛在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama），與一千二百五十位大比丘（Bhikkhu，佛教僧侶）在一起，還有五位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）。

【English Translation】 English version: In the last five hundred years of the Dharma-ending age, there will be good men seeking the Bodhisattva path who lack skillful means and have much greed and attachment. They will draw images of the Tathagata (the title of a Buddha) on walls to seek profit and offerings. They will say, 'Only I make offerings; no one else does.' They will become arrogant because of the little good they have done and use these offerings to make a living. Kasyapa (one of the Buddha's ten great disciples)! At that time, beings will not practice Samadhi (meditative concentration) or recite the true scriptures; they will only do these things. Because of these actions, they will receive clothing, food, bedding, and medicine from donors to sustain their lives. Kasyapa! Look at those precept-breaking Bodhisattvas; they live in impure precepts but claim to be learned and wise. Kasyapa! Those precept-breaking people do not recite the scriptures but make a living by making offerings to images. At that time, Mahakasyapa (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! It is rare, World Honored One! It is rare, Sugata (the title of a Buddha)! World Honored One, you have extensively described the flattery and faults of foolish ordinary people. World Honored One! If good men and good women hear such teachings, how can they not uphold pure precepts? World Honored One! May this Dharma remain in the world for a long time in the future, so that those good men and good women, upon hearing it, will feel ashamed, knowing that the Tathagata knows them and the Tathagata is aware of them. May they forever cease their evil actions.' At that time, the World Honored One told Mahakasyapa, 'What the Tathagata has said is for those good men who, upon hearing my teachings, practice and turn away from evil. It is for these people that I speak such Dharma.' At that time, after the World Honored One finished speaking this sutra, Mahakasyapa, Maitreya Bodhisattva (the future Buddha), Manjusri (the symbol of wisdom), and all the beings in the world, including gods, humans, Asuras (a type of deity), Gandharvas (celestial musicians), and others, upon hearing what the Buddha had said, were all greatly delighted. The Great Treasure Trove Sutra, Scroll 89 Taisho Tripitaka, Vol. 11, No. 0310, The Great Treasure Trove Sutra The Great Treasure Trove Sutra, Scroll 90 Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Upali Assembly, Chapter 24 Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti, together with 1,250 great Bhikkhus (Buddhist monks) and five Bodhisattva-Mahasattvas (great Bodhisattvas).

十萬人。爾時世尊如龍象王顧視觀察，告諸菩薩摩訶薩言：「善男子！汝等誰能於後末世護持正法，攝受如來百千萬億那由他阿僧祇劫所集阿耨多羅三藐三菩提法，安住秘密種種方便成熟眾生？」

爾時彌勒菩薩從座起，偏袒右肩右膝著地，合掌白言：「世尊！我能堪任於後世時護持如來百千萬億那由他阿僧祇劫所集阿耨多羅三藐三菩提法。」

師子慧菩薩曰：「我能堪任安住秘密種種方便成熟眾生。」

無盡意菩薩曰：「我能堪任以廣大愿度脫無盡諸眾生界。」

跋陀羅菩薩曰：「我能堪任令諸眾生得聞我名皆悉成熟無空過者。」

妙德菩薩曰：「我能堪任於諸眾生隨所愿求悉令滿足。」

無畏菩薩曰：「我能堪任攝受無邊世界眾生而作饒益。」

金剛菩薩曰：「我能堪任於惡趣中度諸眾生令得解脫。」

除障菩薩曰：「我能堪忍解脫眾生煩惱繫縛。」

智幢菩薩曰：「我能堪任滅除眾生無明闇蔽。」

法幢菩薩曰：「我能堪忍常行法施度脫眾生。」

日幢菩薩曰：「我能堪任恒以安樂成熟眾生。」

月幢菩薩曰：「我能堪忍以諸功德成熟眾生。」

善眼菩薩曰：「我能堪任與諸眾生自性安樂。」

觀自在菩薩曰：「我能

【現代漢語翻譯】現代漢語譯本當時，有十萬人聚集。這時，世尊如同龍象之王一般環顧四周，觀察著，然後告訴諸位菩薩摩訶薩（菩薩中的大菩薩）說：『善男子！你們之中誰能在未來的末法時代護持正法，領受如來在百千萬億那由他阿僧祇劫（極長的時間單位）中所積累的阿耨多羅三藐三菩提法（無上正等正覺的佛法），安住于秘密的種種方便法門，來成熟眾生呢？』這時，彌勒菩薩（未來佛）從座位上站起來，袒露右肩，右膝跪地，合掌說道：『世尊！我能夠勝任在未來的時代護持如來在百千萬億那由他阿僧祇劫中所積累的阿耨多羅三藐三菩提法。』師子慧菩薩說：『我能夠勝任安住于秘密的種種方便法門，來成熟眾生。』無盡意菩薩說：『我能夠勝任以廣大的願力，度脫無盡的眾生世界。』跋陀羅菩薩說：『我能夠勝任讓所有眾生聽到我的名字，都能得到成熟，沒有一個會空過。』妙德菩薩說：『我能夠勝任讓所有眾生，隨他們所愿求的，都能夠得到滿足。』無畏菩薩說：『我能夠勝任領受無邊世界的眾生，並讓他們得到利益。』金剛菩薩說：『我能夠勝任在惡道中度脫眾生，讓他們得到解脫。』除障菩薩說：『我能夠勝任解脫眾生煩惱的束縛。』智幢菩薩說：『我能夠勝任滅除眾生的無明黑暗。』法幢菩薩說：『我能夠勝任常常施行法佈施，度脫眾生。』日幢菩薩說：『我能夠勝任恒常以安樂來成熟眾生。』月幢菩薩說：『我能夠勝任以各種功德來成熟眾生。』善眼菩薩說：『我能夠勝任給予眾生自性的安樂。』觀自在菩薩說：『我能夠』

【English Translation】 English version At that time, there were one hundred thousand people. Then, the World Honored One, like a king of dragon elephants, looked around and observed, and then said to all the Bodhisattva Mahasattvas (great Bodhisattvas): 'Good men! Who among you can, in the future age of the Dharma's decline, uphold the Right Dharma, receive the Anuttara-samyak-sambodhi Dharma (the Dharma of unsurpassed, complete, and perfect enlightenment) accumulated by the Tathagata (Buddha) over hundreds of millions of nayutas (a very large number) of asamkhya kalpas (immeasurably long periods of time), abide in the secret and various skillful means, and mature sentient beings?' At that time, Bodhisattva Maitreya (the future Buddha) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said: 'World Honored One! I am capable of upholding the Anuttara-samyak-sambodhi Dharma accumulated by the Tathagata over hundreds of millions of nayutas of asamkhya kalpas in the future age.' Bodhisattva Lion's Wisdom said: 'I am capable of abiding in the secret and various skillful means to mature sentient beings.' Bodhisattva Inexhaustible Intent said: 'I am capable of liberating the endless realms of sentient beings with vast vows.' Bodhisattva Bhadra said: 'I am capable of ensuring that all sentient beings who hear my name will be matured, and none will pass by in vain.' Bodhisattva Wonderful Virtue said: 'I am capable of fulfilling all the wishes of sentient beings, whatever they may desire.' Bodhisattva Fearless said: 'I am capable of receiving sentient beings from boundless worlds and bringing them benefit.' Bodhisattva Vajra said: 'I am capable of liberating sentient beings in the evil realms, enabling them to attain liberation.' Bodhisattva Remover of Obstacles said: 'I am capable of liberating sentient beings from the bonds of afflictions.' Bodhisattva Banner of Wisdom said: 'I am capable of eliminating the darkness of ignorance in sentient beings.' Bodhisattva Banner of Dharma said: 'I am capable of constantly practicing Dharma giving to liberate sentient beings.' Bodhisattva Banner of the Sun said: 'I am capable of constantly maturing sentient beings with happiness.' Bodhisattva Banner of the Moon said: 'I am capable of maturing sentient beings with various merits.' Bodhisattva Good Eyes said: 'I am capable of giving sentient beings the happiness of their own nature.' Bodhisattva Avalokiteshvara said: 'I am capable of'

堪任於諸惡趣拔濟眾生。」

得大勢菩薩曰：「我能堪任度諸惡趣未度眾生。」

普賢菩薩曰：「我能堪忍令諸眾生憶念過去經歷受苦便得解脫。」

善數菩薩曰：「我能堪任調伏一切難調眾生。」

妙意菩薩曰：「我能堪任樂小法者度令成熟。」

善順菩薩曰：「我能堪任成熟下劣少智眾生。」

光積菩薩曰：「我能堪任拔濟墮于畜生趣者令得解脫。」

不思議菩薩曰：「我能堪任愍念成熟餓鬼眾生令得解脫。」

大威力菩薩曰：「我能堪任為諸眾生閉惡趣門。」

無諍論菩薩曰：「我能堪任為諸眾生示解脫道。」

賢吉祥菩薩曰：「我能堪任究竟斷除眾生苦惱。」

月光菩薩曰：「我能堪任與諸眾生畢竟安樂。」

日光菩薩曰：「我能堪任於諸眾生未純熟者令得成熟。」

無垢菩薩曰：「我能堪任令諸眾生所有志樂皆得圓滿。」

斷疑菩薩曰：「我能堪任度脫一切下劣眾生。」

無畏菩薩曰：「我能堪任攝受眾生稱讚利益。」

慧勝菩薩曰：「我能堪任隨順種種勝解眾生皆得成熟。」

光明菩薩曰：「我能堪任恒以正勤拔濟眾生。」

無量菩薩曰：「我能堪任為諸眾生於一切法示無為道。」

【現代漢語翻譯】現代漢語譯本『能夠勝任從各種惡道中救拔眾生。』得大勢菩薩（Mahāsthāmaprāpta Bodhisattva）說：『我能夠勝任度化所有尚未得度的惡道眾生。』普賢菩薩（Samantabhadra Bodhisattva）說：『我能夠忍受讓眾生憶念過去所經歷的痛苦，從而獲得解脫。』善數菩薩（Suśruta Bodhisattva）說：『我能夠勝任調伏一切難以調伏的眾生。』妙意菩薩（Manoratha Bodhisattva）說：『我能夠勝任度化那些喜愛小乘佛法的人，使他們走向成熟。』善順菩薩（Susārtha Bodhisattva）說：『我能夠勝任使那些下劣、智慧淺薄的眾生走向成熟。』光積菩薩（Raśmiprabha Bodhisattva）說：『我能夠勝任救拔那些墮入畜生道的眾生，使他們獲得解脫。』不思議菩薩（Acintya Bodhisattva）說：『我能夠勝任憐憫並使餓鬼道的眾生走向成熟，使他們獲得解脫。』大威力菩薩（Mahābala Bodhisattva）說：『我能夠勝任為眾生關閉惡道之門。』無諍論菩薩（Avivāda Bodhisattva）說：『我能夠勝任為眾生指示解脫之道。』賢吉祥菩薩（Bhadramaṅgala Bodhisattva）說：『我能夠勝任徹底斷除眾生的苦惱。』月光菩薩（Candraprabha Bodhisattva）說：『我能夠勝任給予眾生究竟的安樂。』日光菩薩（Sūryaprabha Bodhisattva）說：『我能夠勝任使那些尚未成熟的眾生走向成熟。』無垢菩薩（Vimala Bodhisattva）說：『我能夠勝任使眾生所有的志向和願望都得到圓滿。』斷疑菩薩（Vicikitsāccheda Bodhisattva）說：『我能夠勝任度脫一切下劣的眾生。』無畏菩薩（Abhayaṃkara Bodhisattva）說：『我能夠勝任攝受眾生，使他們稱讚並獲得利益。』慧勝菩薩（Jñānottara Bodhisattva）說：『我能夠勝任隨順各種不同理解的眾生，使他們都走向成熟。』光明菩薩（Prabhākara Bodhisattva）說：『我能夠勝任恒常以精進的修行來救拔眾生。』無量菩薩（Aparimita Bodhisattva）說：『我能夠勝任為眾生在一切法中指示無為之道。』

【English Translation】 English version '[I am] capable of rescuing sentient beings from all evil realms.' Mahāsthāmaprāpta Bodhisattva said, 'I am capable of delivering all sentient beings in evil realms who have not yet been delivered.' Samantabhadra Bodhisattva said, 'I am capable of enabling sentient beings to recall their past sufferings and thereby attain liberation.' Suśruta Bodhisattva said, 'I am capable of subduing all sentient beings who are difficult to subdue.' Manoratha Bodhisattva said, 'I am capable of leading those who delight in the Lesser Vehicle to maturity.' Susārtha Bodhisattva said, 'I am capable of maturing sentient beings who are inferior and of little wisdom.' Raśmiprabha Bodhisattva said, 'I am capable of rescuing those who have fallen into the animal realm and leading them to liberation.' Acintya Bodhisattva said, 'I am capable of compassionately maturing sentient beings in the realm of hungry ghosts and leading them to liberation.' Mahābala Bodhisattva said, 'I am capable of closing the gates to evil realms for all sentient beings.' Avivāda Bodhisattva said, 'I am capable of showing the path to liberation for all sentient beings.' Bhadramaṅgala Bodhisattva said, 'I am capable of completely eliminating the suffering of sentient beings.' Candraprabha Bodhisattva said, 'I am capable of granting ultimate happiness to all sentient beings.' Sūryaprabha Bodhisattva said, 'I am capable of maturing those sentient beings who have not yet matured.' Vimala Bodhisattva said, 'I am capable of fulfilling all the aspirations and desires of sentient beings.' Vicikitsāccheda Bodhisattva said, 'I am capable of delivering all inferior sentient beings.' Abhayaṃkara Bodhisattva said, 'I am capable of embracing sentient beings, causing them to praise and receive benefits.' Jñānottara Bodhisattva said, 'I am capable of accommodating sentient beings with various understandings, enabling them all to mature.' Prabhākara Bodhisattva said, 'I am capable of constantly rescuing sentient beings through diligent practice.' Aparimita Bodhisattva said, 'I am capable of showing the path of non-action in all dharmas for all sentient beings.'

無畏菩薩曰：「我能堪任隨諸眾生種種志樂皆能示現。」

寶勝菩薩曰：「我能堪任示諸眾生妙珍寶聚。」

妙慧菩薩曰：「我能堪任令諸眾生見者歡喜皆得成熟。」

寶藏菩薩曰：「我能堪任度脫眾生離諸障礙。」

寶賢菩薩曰：「我能堪任令諸眾生自識宿命皆得成就。」

寶手菩薩曰：「我能堪任以諸珍寶惠施眾生令得安樂。」

勝意菩薩曰：「我能堪任令諸眾生永離貧窮。」

喜見菩薩曰：「我能堪任施諸眾生一切樂具。」

金剛菩薩曰：「我能堪任為諸眾生開示正道。」

福相菩薩曰：「我能堪任悅可眾生令得度脫。」

法超菩薩曰：「我能堪任凈除眾垢而演說法。」

無垢菩薩曰：「我能堪任愛護眾生悉令成熟。」

法現菩薩曰：「我能堪任常以正法度脫眾生。」

空寂菩薩曰：「我能堪任令諸眾生滅煩惱毒。」

月勝菩薩曰：「我能堪任為諸眾生示法方所。」

師子意菩薩曰：「我能堪任常以法施利益眾生。」

童子光菩薩曰：「我能堪任從卑下處拔出眾生。」

覺吉祥菩薩曰：「我能堪任開示正道閉惡趣門。」

金光菩薩曰：「我能堪任示現身相成熟眾生。」

吉祥菩

【現代漢語翻譯】現代漢語譯本無畏菩薩（Abhaya Bodhisattva）說：『我能夠勝任根據眾生不同的意願和喜好，示現各種形象。』寶勝菩薩（Ratnakara Bodhisattva）說：『我能夠勝任向眾生展示各種珍貴的寶物。』妙慧菩薩（Sumati Bodhisattva）說：『我能夠勝任讓所有見到我的眾生都感到歡喜，並得以成熟。』寶藏菩薩（Ratnagarbha Bodhisattva）說：『我能夠勝任度脫眾生，使他們遠離各種障礙。』寶賢菩薩（Ratnabhadra Bodhisattva）說：『我能夠勝任讓眾生自己認識到他們的宿命，並得以成就。』寶手菩薩（Ratnapani Bodhisattva）說：『我能夠勝任用各種珍寶佈施給眾生，使他們得到安樂。』勝意菩薩（Jayamati Bodhisattva）說：『我能夠勝任讓眾生永遠脫離貧窮。』喜見菩薩（Priyadarsana Bodhisattva）說：『我能夠勝任施予眾生一切快樂的用具。』金剛菩薩（Vajra Bodhisattva）說：『我能夠勝任為眾生開示正確的道路。』福相菩薩（Lakshana Bodhisattva）說：『我能夠勝任使眾生感到愉悅，並得以度脫。』法超菩薩（Dharma-atikranta Bodhisattva）說：『我能夠勝任清除眾生的污垢，並演說佛法。』無垢菩薩（Vimala Bodhisattva）說：『我能夠勝任愛護眾生，使他們全部得以成熟。』法現菩薩（Dharma-prabha Bodhisattva）說：『我能夠勝任經常用正法度脫眾生。』空寂菩薩（Sunyata Bodhisattva）說：『我能夠勝任讓眾生滅除煩惱的毒害。』月勝菩薩（Candraprabha Bodhisattva）說：『我能夠勝任為眾生指示佛法所在的地方。』師子意菩薩（Simhamati Bodhisattva）說：『我能夠勝任經常用佛法佈施利益眾生。』童子光菩薩（Kumara-prabha Bodhisattva）說：『我能夠勝任從卑下的境地拔出眾生。』覺吉祥菩薩（Bodhi-mangala Bodhisattva）說：『我能夠勝任開示正確的道路，關閉惡趣之門。』金光菩薩（Suvarna-prabha Bodhisattva）說：『我能夠勝任示現各種身相，使眾生得以成熟。』吉祥菩薩（Mangala Bodhisattva）說：『我能夠勝任使眾生獲得一切吉祥。』

【English Translation】 English version Abhaya Bodhisattva said, 'I am capable of manifesting various forms according to the different aspirations and desires of all sentient beings.' Ratnakara Bodhisattva said, 'I am capable of showing all sentient beings collections of wonderful and precious treasures.' Sumati Bodhisattva said, 'I am capable of making all sentient beings who see me rejoice and attain maturity.' Ratnagarbha Bodhisattva said, 'I am capable of liberating sentient beings, freeing them from all obstacles.' Ratnabhadra Bodhisattva said, 'I am capable of enabling sentient beings to recognize their past lives and achieve accomplishment.' Ratnapani Bodhisattva said, 'I am capable of bestowing various treasures upon sentient beings, bringing them peace and happiness.' Jayamati Bodhisattva said, 'I am capable of enabling sentient beings to be forever free from poverty.' Priyadarsana Bodhisattva said, 'I am capable of granting all sentient beings all kinds of joyful implements.' Vajra Bodhisattva said, 'I am capable of revealing the correct path to all sentient beings.' Lakshana Bodhisattva said, 'I am capable of pleasing sentient beings and enabling them to be liberated.' Dharma-atikranta Bodhisattva said, 'I am capable of purifying the defilements of sentient beings and expounding the Dharma.' Vimala Bodhisattva said, 'I am capable of cherishing all sentient beings and ensuring they all attain maturity.' Dharma-prabha Bodhisattva said, 'I am capable of constantly liberating sentient beings with the true Dharma.' Sunyata Bodhisattva said, 'I am capable of enabling sentient beings to extinguish the poison of afflictions.' Candraprabha Bodhisattva said, 'I am capable of showing sentient beings the place where the Dharma is.' Simhamati Bodhisattva said, 'I am capable of constantly benefiting sentient beings by giving them the Dharma.' Kumara-prabha Bodhisattva said, 'I am capable of lifting sentient beings from lowly states.' Bodhi-mangala Bodhisattva said, 'I am capable of revealing the correct path and closing the doors to evil realms.' Suvarna-prabha Bodhisattva said, 'I am capable of manifesting various forms to mature sentient beings.' Mangala Bodhisattva said, 'I am capable of enabling sentient beings to obtain all auspiciousness.'

薩曰：「我能堪任與諸眾生常作利益。」

持世菩薩曰：「我能堪任為諸眾生閉地獄門。」

甘露菩薩曰：「我能堪任令諸眾生超度生死。」

網明童子曰：「我能堪任於后末世為諸眾生示現光明滅除煩惱。」

爾時舍利弗聞諸菩薩作如是等勇猛弘誓成熟眾生，嘆未曾有，白佛言：「希有世尊！此諸菩薩摩訶薩不可思議，具足大悲方便善巧，勇猛精進而自莊嚴，一切眾生無能測量、不可沮壞，所有光明無能障蔽。世尊！我當稱讚是諸菩薩未曾有事。所謂堪任有來求索頭目耳鼻身體手足，一切諸物無所吝惜。世尊！我常思惟，若有人能逼迫如是諸菩薩等，從其求索若內若外一切財物心無怯弱，當知皆是不可思議解脫菩薩。」

佛言：「舍利弗！如是如是，如汝所言。是諸菩薩智慧方便三昧境界，一切聲聞及辟支佛所不能知。舍利弗！此諸菩薩摩訶薩能現諸佛神通變化，滿足眾生諸所欲樂，而於諸法心無所動。若有眾生樂為居士憍慢放逸，菩薩爾時為成熟故，現大居士威德之身而為說法。若有眾生恃大勢力而自憍慢，菩薩爾時為調伏故，現那羅延大力之身而為說法。若有眾生志求涅槃，菩薩爾時為度脫故，現聲聞身而為說法。若有眾生樂觀緣起，菩薩爾時為度脫故，現緣覺身而為說法。若

【現代漢語翻譯】現代漢語譯本薩（菩薩名）說：『我能承擔常常為一切眾生帶來利益。』持世菩薩（菩薩名）說：『我能承擔為一切眾生關閉地獄之門。』甘露菩薩（菩薩名）說：『我能承擔令一切眾生超脫生死輪迴。』網明童子（菩薩名）說：『我能承擔在未來末世為一切眾生示現光明，滅除煩惱。』這時，舍利弗（佛陀的十大弟子之一）聽到諸位菩薩發出這樣勇猛的誓願來成熟眾生，讚歎說從未有過，對佛說：『稀有啊，世尊！這些菩薩摩訶薩（大菩薩）不可思議，具足大悲心和方便善巧，勇猛精進而自我莊嚴，一切眾生都無法衡量、不可摧毀，他們所發出的光明無法被遮蔽。世尊！我應當稱讚這些菩薩從未有過的功德。他們能夠承擔有人來向他們求取頭、眼睛、耳朵、鼻子、身體、手、腳，一切事物都毫不吝惜。世尊！我常常思惟，如果有人能夠逼迫這些菩薩，向他們求取無論是內在還是外在的一切財物，他們內心都不會怯弱，應當知道他們都是不可思議解脫的菩薩。』佛說：『舍利弗！是這樣的，是這樣的，正如你所說。這些菩薩的智慧、方便和三昧境界，一切聲聞（小乘修行者）和辟支佛（獨覺）都無法知曉。舍利弗！這些菩薩摩訶薩能夠示現諸佛的神通變化，滿足眾生的一切願望和喜樂，而對於一切法心無所動。如果有眾生喜歡作為居士而驕慢放逸，菩薩那時爲了成熟他們，就示現大居士威德之身而為他們說法。如果有眾生仗恃強大的勢力而驕慢，菩薩那時爲了調伏他們，就示現那羅延（印度教神祇，象徵力量）大力之身而為他們說法。如果有眾生立志追求涅槃（佛教的最高境界），菩薩那時爲了度脫他們，就示現聲聞身而為他們說法。如果有眾生喜歡觀察緣起（佛教的因果法則），菩薩那時爲了度脫他們，就示現緣覺身而為他們說法。』

【English Translation】 English version Sā (a Bodhisattva) said, 'I am capable of constantly benefiting all sentient beings.' Dharanimdhara Bodhisattva (a Bodhisattva) said, 'I am capable of closing the gates of hell for all sentient beings.' Amrita Bodhisattva (a Bodhisattva) said, 'I am capable of enabling all sentient beings to transcend birth and death.' Netaprabha Kumara (a Bodhisattva) said, 'I am capable of manifesting light and eliminating afflictions for all sentient beings in the future degenerate age.' At that time, Shariputra (one of the Buddha's ten great disciples), hearing the Bodhisattvas making such courageous vows to mature sentient beings, praised them as unprecedented and said to the Buddha, 'Rare indeed, O World Honored One! These Bodhisattva Mahasattvas (great Bodhisattvas) are inconceivable, possessing great compassion and skillful means, courageous and diligent in self-adornment. All sentient beings are unable to measure them, they are indestructible, and their light cannot be obscured. O World Honored One! I should praise these Bodhisattvas for their unprecedented merits. They are capable of giving away without any reluctance their heads, eyes, ears, noses, bodies, hands, feet, and all things to those who ask. O World Honored One! I often contemplate that if someone can compel these Bodhisattvas and ask them for all possessions, whether internal or external, they will not be timid in their hearts. It should be known that they are all Bodhisattvas of inconceivable liberation.' The Buddha said, 'Shariputra! It is so, it is so, as you have said. The wisdom, skillful means, and samadhi (meditative absorption) realms of these Bodhisattvas are beyond the knowledge of all Shravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas). Shariputra! These Bodhisattva Mahasattvas can manifest the supernatural powers and transformations of all Buddhas, fulfilling all the desires and joys of sentient beings, while their minds remain unmoved by all dharmas (teachings). If there are sentient beings who enjoy being householders and are arrogant and indulgent, the Bodhisattva, in order to mature them, will manifest the majestic form of a great householder and teach them the Dharma. If there are sentient beings who rely on great power and are arrogant, the Bodhisattva, in order to subdue them, will manifest the powerful form of Narayana (a Hindu deity symbolizing strength) and teach them the Dharma. If there are sentient beings who aspire to Nirvana (the ultimate state of enlightenment), the Bodhisattva, in order to liberate them, will manifest the form of a Shravaka and teach them the Dharma. If there are sentient beings who enjoy observing dependent origination (the Buddhist law of cause and effect), the Bodhisattva, in order to liberate them, will manifest the form of a Pratyekabuddha and teach them the Dharma.'

有眾生志求菩提，菩薩爾時為度脫故，即現佛身令入佛智。如是舍利弗！是諸菩薩種種方便成就眾生，悉令安住于佛法中。所以者何？唯有如來智慧解脫究竟涅槃，更無餘乘而得度脫，以是義故名為如來。如來如實覺瞭如故，名為如來。知諸眾生種種欲樂，悉能示現，故名如來。成就一切善法根本，斷於一切不善根本，故名如來。能示眾生解脫之道，故名如來。能令眾生遠離邪道住于正道，故名如來。演說諸法真實空義，故名如來。舍利弗！菩薩如是知諸眾生種種志樂，隨應說法令得解脫。為諸愚夫開示實智，不動法界能現種種幻化莊嚴，令諸眾生次第當得趣涅槃岸。

「複次舍利弗！在家菩薩住于慈愍不惱害心，應修二施。何者為二？一者法施，二者財施。出家菩薩應修四施。何等為四？一者筆施，二者墨施，三者經本施，四者說法施。無生法忍菩薩應住三施。何等為三？所謂王位佈施，妻子佈施，頭目支分悉皆佈施。如是施者名為大施，名極妙施。」

舍利弗白佛言：「世尊！是諸菩薩于貪瞋癡不怖畏耶？」

佛言：「舍利弗！一切菩薩有二犯戒。何等為二？一者瞋相應犯，二者癡相應犯。如是二犯，名大破戒。舍利弗！因貪犯者，為過微細難可舍離。因瞋犯者，為過粗重易可舍離。因癡犯者

【現代漢語翻譯】現代漢語譯本：如果有眾生立志追求菩提（覺悟），菩薩那時爲了度脫他們，就示現佛身，使他們進入佛的智慧。就像這樣，舍利弗（佛陀的十大弟子之一，以智慧著稱）！這些菩薩用種種方便法成就眾生，使他們都安住在佛法中。為什麼呢？只有如來的智慧才能達到解脫和究竟的涅槃（不生不滅的境界），沒有其他任何途徑可以獲得度脫，因此被稱為如來。如來如實地覺悟了真如（事物的真實本性），所以被稱為如來。如來知道眾生種種的慾望和喜好，都能示現相應的教導，所以被稱為如來。如來成就一切善法的根本，斷除一切不善法的根本，所以被稱為如來。如來能夠向眾生展示解脫的道路，所以被稱為如來。如來能夠使眾生遠離邪道，安住在正道，所以被稱為如來。如來演說諸法真實空性的道理，所以被稱為如來。舍利弗！菩薩像這樣瞭解眾生種種的志向和喜好，隨應說法，使他們得到解脫。為那些愚昧的人開示真實的智慧，在不動的法界中能夠示現種種幻化莊嚴，使眾生次第地到達涅槃的彼岸。再者，舍利弗！在家菩薩安住在慈悲憐憫、不惱害眾生的心中，應當修習兩種佈施。哪兩種呢？一是法施，二是財施。出家菩薩應當修習四種佈施。哪四種呢？一是筆施，二是墨施，三是經本施，四是說法施。獲得無生法忍（對諸法不生不滅的真理有深刻的理解）的菩薩應當修習三種佈施。哪三種呢？就是佈施王位，佈施妻子，佈施頭目肢體。像這樣的佈施稱為大布施，稱為極妙的佈施。舍利弗問佛說：『世尊！這些菩薩對於貪、嗔、癡（佛教中的三種根本煩惱）不感到畏懼嗎？』佛說：『舍利弗！一切菩薩有兩種犯戒。哪兩種呢？一是與嗔恨相應的犯戒，二是與愚癡相應的犯戒。這兩種犯戒，稱為大破戒。舍利弗！因貪慾而犯戒，過失輕微，難以舍離。因嗔恨而犯戒，過失粗重，容易舍離。因愚癡而犯戒，

【English Translation】 English version: If there are sentient beings who aspire to Bodhi (enlightenment), the Bodhisattva, at that time, in order to liberate them, manifests a Buddha body, enabling them to enter the wisdom of the Buddha. Thus, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! These Bodhisattvas, through various skillful means, accomplish sentient beings, causing them all to dwell in the Dharma of the Buddha. Why is this so? Only the wisdom of the Tathagata (Buddha) can attain liberation and ultimate Nirvana (the state of non-birth and non-death), and there is no other vehicle by which one can achieve liberation. Therefore, he is called Tathagata. The Tathagata truly realizes Suchness (the true nature of things), hence he is called Tathagata. The Tathagata knows the various desires and pleasures of sentient beings and can manifest teachings accordingly, hence he is called Tathagata. The Tathagata accomplishes the root of all good dharmas and cuts off the root of all unwholesome dharmas, hence he is called Tathagata. The Tathagata can show sentient beings the path to liberation, hence he is called Tathagata. The Tathagata can cause sentient beings to turn away from wrong paths and dwell on the right path, hence he is called Tathagata. The Tathagata expounds the true meaning of emptiness of all dharmas, hence he is called Tathagata. Shariputra! Bodhisattvas, in this way, understand the various aspirations and pleasures of sentient beings, and teach the Dharma accordingly, enabling them to attain liberation. For those who are ignorant, they reveal true wisdom, and in the immovable realm of Dharma, they can manifest various illusory adornments, enabling sentient beings to gradually reach the shore of Nirvana. Furthermore, Shariputra! A Bodhisattva who is a householder, dwelling in a heart of compassion and non-harm, should cultivate two kinds of giving. What are the two? One is the giving of Dharma, and the other is the giving of wealth. A Bodhisattva who is a renunciate should cultivate four kinds of giving. What are the four? One is the giving of writing instruments, two is the giving of ink, three is the giving of scriptures, and four is the giving of Dharma teachings. A Bodhisattva who has attained the patience of non-origination of dharmas (a profound understanding of the truth that dharmas neither arise nor cease) should cultivate three kinds of giving. What are the three? Namely, the giving of a kingdom, the giving of one's wife, and the giving of one's head, eyes, and limbs. Such giving is called great giving, and is called the most excellent giving. Shariputra asked the Buddha, 'World Honored One! Are these Bodhisattvas not afraid of greed, hatred, and delusion (the three fundamental afflictions in Buddhism)?' The Buddha said, 'Shariputra! All Bodhisattvas have two kinds of transgressions. What are the two? One is the transgression associated with anger, and the other is the transgression associated with delusion. These two transgressions are called great violations of precepts. Shariputra! Transgressions arising from greed are minor and difficult to abandon. Transgressions arising from anger are gross and easy to abandon. Transgressions arising from delusion,

，為過深重複難捨離。所以者何？貪結能為諸有種子，生死蔓莚連持不絕，以是義故微細難斷。因瞋犯者，墮于惡趣可速除斷。因癡犯者，當墮八種大地獄中難可解脫。

「複次舍利弗！若有菩薩犯波羅夷者，應對清凈十比丘前，以質直心殷重懺悔。犯僧殘者，對五凈僧殷重懺悔。若為女人染心所觸，及因相顧而生愛著，應對一二清凈僧前殷重懺悔。舍利弗！若諸菩薩成就五無間罪，犯波羅夷、或犯僧殘戒、犯塔、犯僧及犯餘罪，菩薩應當於三十五佛前，晝夜獨處殷重懺悔。應自稱云：『我某甲。歸依佛、歸依法、歸依僧。

「『南無釋迦牟尼佛　南無金剛不壞佛　南無寶光佛　南無龍尊王佛　南無精進軍佛　南無精進喜佛　南無寶火佛　南無寶月光佛　南無現無愚佛　南無寶月佛　南無無垢佛　南無離垢佛　南無勇施佛　南無清凈佛　南無清凈施佛　南無娑留那佛　南無水天佛　南無堅德佛　南無栴檀功德佛　南無無量掬光佛　南無光德佛　南無無憂德佛　南無那羅延佛　南無功德花佛　南無蓮花光遊戲神通佛　南無財功德佛　南無德唸佛　南無善名稱功德佛　南無紅炎帝幢王佛　南無善游步功德佛　南無鬥戰勝佛　南無善游步佛　南無周匝莊嚴功德佛　南無寶花游步佛　南無寶蓮花善住娑羅樹王佛

【現代漢語翻譯】現代漢語譯本：因為貪慾的執著過於深重，難以捨棄。這是什麼原因呢？貪慾的結使能成為各種存在的種子，使生死像蔓草一樣連綿不斷，因此它細微而難以斷除。因嗔恨而犯錯，會墮入惡道，但可以迅速除斷。因愚癡而犯錯，會墮入八種大地獄中，難以解脫。『再者，舍利弗（佛陀的十大弟子之一）！如果有菩薩（發願成佛的修行者）犯了波羅夷（根本重罪），應當在十位清凈的比丘（出家受戒的男性佛教徒）面前，以真誠的心殷重懺悔。犯了僧殘（僅次於波羅夷的重罪），應當在五位清凈的比丘面前殷重懺悔。如果因為女人的染污心所觸動，或者因為互相顧視而產生愛戀執著，應當在一兩位清凈的比丘面前殷重懺悔。舍利弗！如果各位菩薩成就了五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），犯了波羅夷、或者犯了僧殘戒、侵犯佛塔、侵犯僧團以及犯了其他罪過，菩薩應當在三十五佛面前，白天黑夜獨自一人殷重懺悔。應當自稱說：『我某甲。皈依佛、皈依法、皈依僧。』『頂禮釋迦牟尼佛（我們這個時代的佛陀），頂禮金剛不壞佛，頂禮寶光佛，頂禮龍尊王佛，頂禮精進軍佛，頂禮精進喜佛，頂禮寶火佛，頂禮寶月光佛，頂禮現無愚佛，頂禮寶月佛，頂禮無垢佛，頂禮離垢佛，頂禮勇施佛，頂禮清凈佛，頂禮清凈施佛，頂禮娑留那佛，頂禮水天佛，頂禮堅德佛，頂禮栴檀功德佛，頂禮無量掬光佛，頂禮光德佛，頂禮無憂德佛，頂禮那羅延佛，頂禮功德花佛，頂禮蓮花光遊戲神通佛，頂禮財功德佛，頂禮德唸佛，頂禮善名稱功德佛，頂禮紅炎帝幢王佛，頂禮善游步功德佛，頂禮斗戰勝佛，頂禮善游步佛，頂禮周匝莊嚴功德佛，頂禮寶花游步佛，頂禮寶蓮花善住娑羅樹王佛。』

【English Translation】 English version: Because the attachment of greed is too deep, it is difficult to relinquish. What is the reason for this? The fetter of greed can become the seed of all existences, causing birth and death to continue like a creeping vine, therefore it is subtle and difficult to sever. Those who commit offenses due to anger will fall into evil realms, but can be quickly cut off. Those who commit offenses due to ignorance will fall into the eight great hells, from which it is difficult to be liberated. 『Furthermore, Shariputra (one of the Buddha's ten great disciples)! If a Bodhisattva (a practitioner who aspires to Buddhahood) commits a Parajika (a fundamental grave offense), they should sincerely and earnestly repent before ten pure Bhikkhus (ordained male Buddhist monastics). If they commit a Sanghavasesa (a grave offense second only to Parajika), they should earnestly repent before five pure Bhikkhus. If they are touched by a woman's defiled mind, or if they develop love and attachment due to looking at each other, they should earnestly repent before one or two pure Bhikkhus. Shariputra! If any Bodhisattvas have committed the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), committed a Parajika, or a Sanghavasesa offense, violated a stupa, violated the Sangha, or committed other offenses, the Bodhisattva should earnestly repent alone day and night before the thirty-five Buddhas. They should declare themselves, saying: 『I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.』『Homage to Shakyamuni Buddha (the Buddha of our time), Homage to Vajra Indestructible Buddha, Homage to Precious Light Buddha, Homage to Dragon Sovereign King Buddha, Homage to Vigorous Army Buddha, Homage to Vigorous Joy Buddha, Homage to Precious Fire Buddha, Homage to Precious Moonlight Buddha, Homage to Manifest Non-Ignorance Buddha, Homage to Precious Moon Buddha, Homage to Immaculate Buddha, Homage to Stainless Buddha, Homage to Courageous Giver Buddha, Homage to Pure Buddha, Homage to Pure Giver Buddha, Homage to Saluna Buddha, Homage to Water God Buddha, Homage to Firm Virtue Buddha, Homage to Sandalwood Merit Buddha, Homage to Immeasurable Light Buddha, Homage to Light Virtue Buddha, Homage to Worry-Free Virtue Buddha, Homage to Narayana Buddha, Homage to Merit Flower Buddha, Homage to Lotus Light Playful Supernatural Power Buddha, Homage to Wealth Merit Buddha, Homage to Virtue Mindfulness Buddha, Homage to Good Name Merit Buddha, Homage to Red Flame Emperor Banner King Buddha, Homage to Good Walking Merit Buddha, Homage to Victory in Battle Buddha, Homage to Good Walking Buddha, Homage to All-Around Adornment Merit Buddha, Homage to Precious Flower Walking Buddha, Homage to Precious Lotus Flower Well-Dwelling Sala Tree King Buddha.』

「『如是等一切世界諸佛世尊常住在世，是諸世尊當慈念我。若我此生、若我前生，從無始生死已來所作眾罪，若自作、若教他作、見作隨喜；若塔、若僧、若四方僧物，若自取、若教他取、見取隨喜；五無間罪，若自作、若教他作、見作隨喜；十不善道，若自作、若教他作、見作隨喜；所作罪障，或有覆藏、或不覆藏，應墮地獄、餓鬼、畜生、諸餘惡趣、邊地下賤及蔑戾車；如是等處所作罪障，今皆懺悔。

「『今諸佛世尊當證知我、當憶念我。我復于諸佛世尊前作如是言：「若我此生、若於餘生，曾行佈施、或守凈戒，乃至施與畜生一摶之食，或修凈行所有善根，成就眾生所有善根，修行菩提所有善根，及無上智所有善根，一切合集校計籌量，皆悉迴向阿耨多羅三藐三菩提。如過去未來現在諸佛所作迴向，我亦如是迴向。」

「『眾罪皆懺悔，　　諸福盡隨喜，　　及請佛功德，　　愿成無上智。　　去來現在佛，　　于眾生最勝，　　無量功德海，　　我今歸命禮。』

「如是舍利弗！菩薩應當一心觀此三十五佛而為上首，復應頂禮一切如來，應作如是清凈懺悔。菩薩若能滅除此罪，爾時諸佛即現其身，為度一切諸眾生故，示現如是種種之相，而於法界亦無所動，隨諸眾生種種樂欲

【現代漢語翻譯】現代漢語譯本『像這樣一切世界中的諸佛世尊常住在世，愿這些世尊慈悲地憶念我。如果我此生、或者我前生，從無始以來的生死輪迴中所造作的各種罪業，無論是自己做的、還是教唆他人做的、或者見到他人做而隨喜的；無論是對佛塔、僧團、或者四方僧眾的財物，無論是自己拿取的、還是教唆他人拿取的、或者見到他人拿取而隨喜的；五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），無論是自己做的、還是教唆他人做的、或者見到他人做而隨喜的；十不善道（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），無論是自己做的、還是教唆他人做的、或者見到他人做而隨喜的；所造作的罪業障礙，或者有隱瞞的、或者沒有隱瞞的，應該墮入地獄、餓鬼、畜生、以及其他惡道、邊地（指文化落後的地區）和蔑戾車（指野蠻人居住的地方）；像這些地方所造作的罪業障礙，現在我都懺悔。『現在諸佛世尊應當知曉我、應當憶念我。我再次在諸佛世尊面前這樣說：如果我此生、或者其他生中，曾經行過佈施、或者持守清凈的戒律，乃至施捨給畜生一小團食物，或者修習清凈的行為所產生的一切善根，成就眾生的一切善根，修行菩提的一切善根，以及無上智慧的一切善根，全部合集起來計算衡量，都回向給阿耨多羅三藐三菩提（無上正等正覺）。就像過去、未來、現在諸佛所作的迴向一樣，我也這樣迴向。』『一切罪業都懺悔，一切福德都隨喜，以及祈請佛的功德，愿成就無上智慧。過去、未來、現在的佛，在眾生中最殊勝，擁有無量功德如大海，我現在歸命頂禮。』『像這樣，舍利弗（佛陀的十大弟子之一，以智慧著稱）！菩薩應當一心觀想這三十五佛（指《三十五佛名禮懺文》中列出的三十五尊佛）作為首要，還應當頂禮一切如來，應當作這樣的清凈懺悔。菩薩如果能夠滅除這些罪業，那時諸佛就會顯現他們的身形，爲了度化一切眾生，示現各種各樣的相，而在法界（宇宙萬法）中卻沒有任何動搖，隨順著眾生各種各樣的喜好和慾望。

【English Translation】 English version 『Such are all the Buddhas, World Honored Ones, in all the worlds, constantly abiding in the world. May these World Honored Ones have compassion and remember me. If in this life, or in my previous lives, from beginningless birth and death, I have committed various sins, whether I did them myself, or instructed others to do them, or rejoiced in seeing others do them; whether it was regarding stupas, the Sangha, or the property of the Sangha in all directions, whether I took it myself, or instructed others to take it, or rejoiced in seeing others take it; the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing a Buddha to bleed, and creating schism in the Sangha), whether I did them myself, or instructed others to do them, or rejoiced in seeing others do them; the ten non-virtuous actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), whether I did them myself, or instructed others to do them, or rejoiced in seeing others do them; the karmic obstacles created, whether they were concealed or not concealed, that should cause me to fall into hell, the realm of hungry ghosts, the realm of animals, and other evil realms, border regions and the places of the Mlecchas (barbarians); the karmic obstacles created in such places, I now repent of them all.』『Now, may all the Buddhas, World Honored Ones, know me and remember me. I again say before all the Buddhas, World Honored Ones: If in this life, or in other lives, I have ever practiced giving, or upheld pure precepts, even to the extent of giving a handful of food to an animal, or all the roots of goodness from practicing pure conduct, all the roots of goodness from accomplishing sentient beings, all the roots of goodness from practicing Bodhi, and all the roots of goodness from unsurpassed wisdom, all of these I gather together, calculate, and measure, and dedicate them all to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Just as the Buddhas of the past, future, and present have made dedications, so do I make this dedication.』『I repent of all sins, I rejoice in all merits, and I request the merits of the Buddhas, wishing to attain unsurpassed wisdom. The Buddhas of the past, future, and present, are the most supreme among sentient beings, possessing immeasurable oceans of merit, I now take refuge and bow in reverence.』『Thus, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva should single-mindedly contemplate these thirty-five Buddhas (referring to the thirty-five Buddhas listed in the 'Thirty-Five Buddhas Repentance Sutra') as the foremost, and should also bow in reverence to all the Tathagatas, and should make such pure repentance. If a Bodhisattva can eliminate these sins, then the Buddhas will manifest their forms, in order to liberate all sentient beings, showing various kinds of appearances, yet in the Dharma realm (the universe of all phenomena) they are without any movement, according with the various joys and desires of sentient beings.』

，悉令圓滿皆得解脫。複次舍利弗！菩薩若入大悲三昧，則能示現地獄、畜生、閻魔羅界成熟眾生。菩薩若入大莊嚴三昧，則能示現長者之身成熟眾生。若入殊勝三昧，則能示現轉輪王身成熟眾生。若入熾然威光三昧，則能示現帝釋梵王殊妙色身成熟眾生。菩薩若入一向三昧，則能示現聲聞之身成熟眾生。菩薩若入清凈三昧，則能示現辟支佛身成熟眾生。菩薩若入寂靜三昧，則能示現諸佛色身成熟眾生。菩薩如是入一切法自在三昧，隨其志樂現種種身成熟眾生，或現帝釋身、或現梵王身、或現轉輪聖王身，皆為成熟諸眾生故，而於法界亦無所動。何以故？菩薩雖復隨順眾生種種示現，不見身相及生相無所得故。舍利弗！于意云何？如師子王大哮吼時，諸小野干能堪任不？」

舍利弗言：「不也。世尊！」

「又舍利弗！如大香象其所負重，驢堪任不？」

「不也。世尊！」

「又如帝釋及梵天王威德自在，貧賤之人能堪任不？」

「不也。世尊！」

「又如大力金翅鳥王翱翔運動，諸餘小鳥能堪任不？」

「不也。世尊！」

佛言：「舍利弗！是諸菩薩所有善根勇猛之力，依出離智凈諸罪垢、遠離憂悔，得見諸佛及得三昧，亦復如是。如斯罪障，非諸凡夫聲聞緣覺

【現代漢語翻譯】現代漢語譯本：使一切圓滿，都得到解脫。再者，舍利弗！菩薩如果進入大悲三昧（一種禪定狀態，專注于對眾生的慈悲），就能示現地獄、畜生、閻魔羅界（地獄的統治者）的形象，以成熟這些眾生。菩薩如果進入大莊嚴三昧（一種禪定狀態，專注于莊嚴的境界），就能示現長者（有德望的年長者）的形象，以成熟這些眾生。如果進入殊勝三昧（一種禪定狀態，專注于殊勝的境界），就能示現轉輪王（統治世界的理想君主）的形象，以成熟這些眾生。如果進入熾然威光三昧（一種禪定狀態，專注于熾盛的光明），就能示現帝釋（天神之王）、梵王（創造之神）殊妙的色身，以成熟這些眾生。菩薩如果進入一向三昧（一種禪定狀態，專注于單一的目標），就能示現聲聞（佛陀的弟子）的形象，以成熟這些眾生。菩薩如果進入清凈三昧（一種禪定狀態，專注于清凈的境界），就能示現辟支佛（獨自覺悟者）的形象，以成熟這些眾生。菩薩如果進入寂靜三昧（一種禪定狀態，專注于寂靜的境界），就能示現諸佛的色身，以成熟這些眾生。菩薩像這樣進入一切法自在三昧（一種禪定狀態，能自在運用一切法），隨其意願示現種種身形，以成熟眾生，或者示現帝釋身、或者示現梵王身、或者示現轉輪聖王身，都是爲了成熟一切眾生，而在法界中卻沒有任何動搖。為什麼呢？菩薩雖然隨順眾生種種示現，卻不見身相以及生相，因為沒有執著和所得。舍利弗！你認為如何？就像獅子王大聲吼叫時，那些小野獸能承受得了嗎？舍利弗回答說：『不能，世尊！』佛又說：『舍利弗！就像大象所負的重物，驢能承受得了嗎？』舍利弗回答說：『不能，世尊！』佛又說：『就像帝釋和梵天王的威德自在，貧賤的人能承受得了嗎？』舍利弗回答說：『不能，世尊！』佛又說：『就像大力金翅鳥王翱翔運動，其他小鳥能承受得了嗎？』舍利弗回答說：『不能，世尊！』佛說：『舍利弗！這些菩薩所有的善根和勇猛的力量，依靠出離的智慧，清凈一切罪垢，遠離憂愁和悔恨，得見諸佛以及獲得三昧，也是如此。像這樣的罪障，不是那些凡夫、聲聞、緣覺所能承受的。』

【English Translation】 English version: To make all complete and attain liberation. Furthermore, Shariputra! If a Bodhisattva enters the Samadhi of Great Compassion (a meditative state focused on compassion for all beings), they can manifest in the realms of hell, animals, and Yama (the ruler of hell) to mature those beings. If a Bodhisattva enters the Samadhi of Great Adornment (a meditative state focused on magnificent realms), they can manifest as an elder (a respected senior) to mature those beings. If they enter the Samadhi of Superiority (a meditative state focused on superior realms), they can manifest as a Chakravartin King (an ideal world ruler) to mature those beings. If they enter the Samadhi of Blazing Radiance (a meditative state focused on blazing light), they can manifest as the wondrous forms of Indra (king of the gods) and Brahma (the creator god) to mature those beings. If a Bodhisattva enters the Samadhi of Single-Mindedness (a meditative state focused on a single goal), they can manifest as a Shravaka (a disciple of the Buddha) to mature those beings. If a Bodhisattva enters the Samadhi of Purity (a meditative state focused on pure realms), they can manifest as a Pratyekabuddha (a solitary enlightened one) to mature those beings. If a Bodhisattva enters the Samadhi of Tranquility (a meditative state focused on tranquil realms), they can manifest as the forms of all Buddhas to mature those beings. Bodhisattvas, entering the Samadhi of Freedom in All Dharmas (a meditative state with freedom in all dharmas), manifest various forms according to their will to mature beings, sometimes as Indra, sometimes as Brahma, sometimes as a Chakravartin King, all for the sake of maturing all beings, yet they remain unmoved in the Dharma realm. Why is this? Although Bodhisattvas manifest in various ways according to beings, they do not see the form or the arising of form, because they have no attachment or attainment. Shariputra! What do you think? When a lion king roars loudly, can the small jackals endure it? Shariputra replied: 'No, World Honored One!' The Buddha continued: 'Also, Shariputra! Can a donkey bear the weight that a great elephant carries?' Shariputra replied: 'No, World Honored One!' The Buddha continued: 'Also, can a poor and lowly person endure the majestic power of Indra and Brahma?' Shariputra replied: 'No, World Honored One!' The Buddha continued: 'Also, can other small birds endure the soaring and movement of the mighty Garuda King?' Shariputra replied: 'No, World Honored One!' The Buddha said: 'Shariputra! The virtuous roots and courageous power of these Bodhisattvas, relying on the wisdom of detachment, purify all defilements, are free from sorrow and regret, and attain the sight of all Buddhas and the attainment of Samadhi, are also like this. Such karmic hindrances cannot be endured by ordinary people, Shravakas, or Pratyekabuddhas.'

所能除滅。菩薩若能稱彼佛名，晝夜常行是三種法，能滅諸罪遠離憂悔，得諸三昧。」

爾時優波離從禪定起，往詣佛所頂禮佛足，右繞三匝卻住一面，白佛言：「世尊！我于靜處獨坐思惟，作如是念：『世尊所說波羅提木叉清凈戒學，為聲聞、緣覺、菩薩乘者作是說言，寧捨身命終不捨戒。世尊！若佛在世、若滅度后，云何名為聲聞緣覺波羅提木叉？云何名為菩薩乘者波羅提木叉？』世尊說我于持律中最為第一，我當云何能了毗尼善巧之義？若我從佛親聞受持逮無所畏，然後乃能為他廣說。今此大眾諸來菩薩及比丘僧悉皆集會，善哉世尊！唯愿廣說決定毗尼斷除疑悔。」

爾時世尊告優波離：「汝今當知，聲聞、菩薩學清凈戒，所發心、所修行異。優波離！有聲聞乘持清凈戒，于菩薩乘名大破戒。有菩薩乘持清凈戒，于聲聞乘名大破戒。云何名為聲聞乘人雖持凈戒，于菩薩乘名大破戒？優波離！聲聞乘人乃至不應起於一念更受後身，是名聲聞持清凈戒，然于菩薩名大破戒。云何菩薩持清凈戒于聲聞乘名大破戒？菩薩摩訶薩修行大乘，能于無量阿僧祇劫堪忍受身不生厭患，是名菩薩持清凈戒，于聲聞乘名大破戒。以是義故，為菩薩乘說不盡護戒，為聲聞乘說盡護戒。為諸菩薩說開遮戒，為諸聲聞說唯遮戒

【現代漢語翻譯】現代漢語譯本所能除滅。菩薩如果能稱念那尊佛的名號，日夜常常奉行這三種法門，就能滅除各種罪過，遠離憂愁和悔恨，獲得各種三昧（samadhi，禪定）。

這時，優波離（Upali，佛陀十大弟子之一，持戒第一）從禪定中起身，前往佛陀所在之處，頂禮佛足，右繞佛陀三圈後站立在一旁，對佛陀說：『世尊！我在靜處獨自坐著思考，心中這樣想：世尊所說的波羅提木叉（Pratimoksha，戒律）清凈戒學，是為聲聞（Sravaka，聽聞佛法而修行者）、緣覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，發願救度眾生者）乘的修行者所說，教導他們寧可捨棄生命也絕不捨棄戒律。世尊！無論是佛陀在世還是佛陀滅度后，如何區分聲聞緣覺的波羅提木叉和菩薩乘的波羅提木叉呢？世尊說我在持律方面最為第一，我應當如何才能理解毗尼（Vinaya，戒律）的善巧之義呢？如果我能從佛陀那裡親自聽聞並受持，達到無所畏懼的境界，然後才能為他人廣泛宣說。現在這裡的大眾，包括前來的菩薩和比丘僧眾，都心存疑惑，希望世尊能夠詳細解說，確定毗尼的含義，斷除大家的疑惑和悔恨。』

這時，世尊告訴優波離：『你應當知道，聲聞和菩薩學習清凈戒，他們的發心和修行是不同的。優波離！有的聲聞乘持守清凈戒，在菩薩乘看來卻是大破戒。有的菩薩乘持守清凈戒，在聲聞乘看來卻是大破戒。什麼叫做聲聞乘的人雖然持守清凈戒，在菩薩乘看來卻是大破戒呢？優波離！聲聞乘的人甚至不應該生起一念想要再次受生的念頭，這叫做聲聞持守清凈戒，然而在菩薩看來卻是大破戒。什麼叫做菩薩持守清凈戒在聲聞乘看來卻是大破戒呢？菩薩摩訶薩（Mahasattva，大菩薩）修行大乘，能夠在無量阿僧祇劫（asamkhya kalpa，極長的時間單位）中堪忍受生而不生厭倦，這叫做菩薩持守清凈戒，在聲聞乘看來卻是大破戒。因為這個緣故，為菩薩乘說的是不完全守護的戒律，為聲聞乘說的是完全守護的戒律。為諸菩薩說的是開遮戒（允許和禁止的戒律），為諸聲聞說的是唯遮戒（只禁止的戒律）。』

【English Translation】 English version can be eradicated. If a Bodhisattva can recite the name of that Buddha, and constantly practice these three dharmas day and night, they can eliminate all sins, stay away from sorrow and remorse, and attain various samadhis (meditative states).

At that time, Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) arose from his meditation, went to where the Buddha was, bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and stood to one side. He said to the Buddha, 'World Honored One! I was sitting alone in a quiet place, contemplating, and I thought: The Pratimoksha (code of monastic rules) pure precepts that the World Honored One speaks of are for the practitioners of the Sravaka (hearer), Pratyekabuddha (solitary buddha), and Bodhisattva (enlightenment being) vehicles, teaching them that they would rather give up their lives than abandon the precepts. World Honored One! Whether the Buddha is in the world or after the Buddha's passing, how are the Pratimoksha of the Sravakas and Pratyekabuddhas and the Pratimoksha of the Bodhisattva vehicle distinguished? The World Honored One said that I am the foremost in upholding the precepts. How can I understand the skillful meaning of the Vinaya (monastic discipline)? If I can personally hear and receive it from the Buddha, and attain a state of fearlessness, then I can widely explain it to others. Now, this assembly, including the Bodhisattvas and the Bhikshu (monk) Sangha (community) who have come, all have doubts. May the World Honored One please explain in detail, determine the meaning of the Vinaya, and dispel everyone's doubts and remorse.'

At that time, the World Honored One said to Upali, 'You should know that the minds and practices of Sravakas and Bodhisattvas who study pure precepts are different. Upali! Some Sravaka vehicle practitioners uphold pure precepts, but in the Bodhisattva vehicle, it is considered a great violation of precepts. Some Bodhisattva vehicle practitioners uphold pure precepts, but in the Sravaka vehicle, it is considered a great violation of precepts. What is meant by a Sravaka vehicle practitioner who, although upholding pure precepts, is considered to have greatly violated the precepts in the Bodhisattva vehicle? Upali! A Sravaka vehicle practitioner should not even have a single thought of wanting to be reborn again. This is called a Sravaka upholding pure precepts, but in the eyes of a Bodhisattva, it is a great violation of precepts. What is meant by a Bodhisattva upholding pure precepts who is considered to have greatly violated the precepts in the Sravaka vehicle? A Bodhisattva Mahasattva (great Bodhisattva) who practices the Mahayana (great vehicle) is able to endure rebirth for countless asamkhya kalpas (immeasurably long periods of time) without becoming weary. This is called a Bodhisattva upholding pure precepts, but in the eyes of a Sravaka, it is a great violation of precepts. For this reason, the precepts that are not fully protected are spoken for the Bodhisattva vehicle, and the precepts that are fully protected are spoken for the Sravaka vehicle. The precepts that are open and closed (allowed and forbidden) are spoken for the Bodhisattvas, and the precepts that are only closed (only forbidden) are spoken for the Sravakas.'

。為菩薩乘說深心戒，為聲聞乘說次第戒。云何菩薩持不盡護戒，聲聞乘者持盡護戒？菩薩乘人雖持凈戒，于諸眾生應當隨順，聲聞乘人不應隨順。是故菩薩持不盡護戒，聲聞乘人持盡護戒。云何名為菩薩持開遮戒，聲聞乘人持唯遮戒？若諸菩薩于大乘中發趣修行，日初分時有所犯戒，于日中分不離一切智心，如是菩薩戒身不壞。若日中分有所犯戒，于日後分不離一切智心，如是菩薩戒身不壞。若日後分有所犯戒，于夜初分不離一切智心，如是菩薩戒身不壞。若夜初分有所犯戒，于夜中分不離一切智心，如是菩薩戒身不壞。若夜中分有所犯戒，于夜後分不離一切智心，如是菩薩戒身不壞。若夜後分有所犯戒，于日初分不離一切智心，如是菩薩戒身不壞。以是義故，菩薩乘人持開遮戒，設有所犯不應失念，妄生憂悔自惱其心。于聲聞乘有所犯者，便為破壞聲聞凈戒。何以故？聲聞持戒，斷除煩惱如救頭然，所有志樂但求涅槃，以是義故，名聲聞乘持唯遮戒。

「複次優波離！云何菩薩持深入戒，聲聞乘人持次第戒？菩薩乘人于恒沙劫受五欲樂遊戲自在，未曾舍離菩提之心，如是菩薩不名失戒。所以者何？菩薩善能守護安住菩提之心，乃至夢中一切結使不為其患，而是菩薩所有煩惱漸漸當盡，不應一生便盡諸結。聲

【現代漢語翻譯】現代漢語譯本：為修持菩薩乘的人宣說深奧的戒律，為修持聲聞乘的人宣說次第的戒律。為什麼菩薩持守不完全守護的戒律，而聲聞乘的人持守完全守護的戒律呢？菩薩乘的人雖然持守清凈的戒律，但對於一切眾生應當隨順，而聲聞乘的人不應當隨順。因此，菩薩持守不完全守護的戒律，聲聞乘的人持守完全守護的戒律。為什麼說菩薩持守開遮的戒律，而聲聞乘的人只持守遮止的戒律呢？如果諸位菩薩在大乘修行中，在一天開始的時候犯了戒，在中午的時候不離一切智心（sarvajñāna-citta，指佛陀的智慧之心），那麼這位菩薩的戒體就不會被破壞。如果在中午犯了戒，在下午不離一切智心，那麼這位菩薩的戒體就不會被破壞。如果在下午犯了戒，在夜晚開始的時候不離一切智心，那麼這位菩薩的戒體就不會被破壞。如果在夜晚開始的時候犯了戒，在半夜不離一切智心，那麼這位菩薩的戒體就不會被破壞。如果在半夜犯了戒，在夜晚結束的時候不離一切智心，那麼這位菩薩的戒體就不會被破壞。如果在夜晚結束的時候犯了戒，在一天開始的時候不離一切智心，那麼這位菩薩的戒體就不會被破壞。因為這個原因，菩薩乘的人持守開遮的戒律，即使有所犯戒也不應該失去正念，妄生憂愁後悔，自己惱亂自己的心。對於聲聞乘的人來說，如果有所犯戒，就等於破壞了聲聞的清凈戒律。為什麼呢？聲聞持戒，斷除煩惱就像救頭燃一樣，所有的志向和快樂都只是爲了追求涅槃（nirvāṇa，指解脫的境界），因為這個原因，稱為聲聞乘持守只遮止的戒律。「再者，優波離（Upāli，佛陀的十大弟子之一）！為什麼菩薩持守深入的戒律，而聲聞乘的人持守次第的戒律呢？菩薩乘的人在恒河沙數般的劫數中享受五欲的快樂，遊戲自在，卻從未舍離菩提之心（bodhi-citta，指覺悟之心），這樣的菩薩不算是失戒。這是為什麼呢？菩薩善於守護並安住于菩提之心，甚至在夢中，一切煩惱也不會成為他的障礙，而這位菩薩的所有煩惱會漸漸消盡，不應該一生就完全斷盡所有的煩惱。聲

【English Translation】 English version: For those on the Bodhisattva path, profound precepts are taught; for those on the Śrāvakayāna path, gradual precepts are taught. Why do Bodhisattvas uphold precepts that are not fully protective, while those on the Śrāvakayāna path uphold precepts that are fully protective? Although Bodhisattvas uphold pure precepts, they should be accommodating to all sentient beings, whereas those on the Śrāvakayāna path should not be accommodating. Therefore, Bodhisattvas uphold precepts that are not fully protective, while those on the Śrāvakayāna path uphold precepts that are fully protective. Why is it said that Bodhisattvas uphold precepts that are both open and restrictive, while those on the Śrāvakayāna path uphold only restrictive precepts? If Bodhisattvas, in their practice on the Mahāyāna path, commit a transgression at the beginning of the day, but do not depart from the mind of all-knowing wisdom (sarvajñāna-citta) at midday, then the Bodhisattva's precept body is not broken. If they commit a transgression at midday, but do not depart from the mind of all-knowing wisdom in the afternoon, then the Bodhisattva's precept body is not broken. If they commit a transgression in the afternoon, but do not depart from the mind of all-knowing wisdom at the beginning of the night, then the Bodhisattva's precept body is not broken. If they commit a transgression at the beginning of the night, but do not depart from the mind of all-knowing wisdom at midnight, then the Bodhisattva's precept body is not broken. If they commit a transgression at midnight, but do not depart from the mind of all-knowing wisdom at the end of the night, then the Bodhisattva's precept body is not broken. If they commit a transgression at the end of the night, but do not depart from the mind of all-knowing wisdom at the beginning of the day, then the Bodhisattva's precept body is not broken. For this reason, those on the Bodhisattva path uphold precepts that are both open and restrictive; even if they commit a transgression, they should not lose mindfulness, nor should they give rise to worry and regret, thus troubling their own minds. For those on the Śrāvakayāna path, if they commit a transgression, it is considered a breaking of the pure precepts of the Śrāvakayāna. Why is this so? Those on the Śrāvakayāna path uphold precepts to cut off afflictions as if their heads were on fire; all their aspirations and joys are solely for the pursuit of nirvāṇa (liberation), and for this reason, it is said that those on the Śrāvakayāna path uphold only restrictive precepts. Furthermore, Upāli (one of the ten great disciples of the Buddha)! Why do Bodhisattvas uphold profound precepts, while those on the Śrāvakayāna path uphold gradual precepts? Bodhisattvas, for kalpas as numerous as the sands of the Ganges, may enjoy the pleasures of the five desires, freely engaging in play, yet they never abandon the mind of bodhi (bodhi-citta, the mind of enlightenment); such Bodhisattvas are not considered to have broken their precepts. Why is this so? Bodhisattvas are skilled in guarding and abiding in the mind of bodhi, and even in their dreams, all defilements do not become an affliction for them. The afflictions of such Bodhisattvas will gradually come to an end; they should not completely eradicate all defilements in one lifetime. Śrā

聞乘者成熟善根如救頭然，乃至一念不喜受生。以是義故，大乘之人持深入戒，說有開遮，名不盡護。聲聞乘人持次第戒，名曰唯遮，名為盡護。何以故？優波離！求大乘者，于阿耨多羅三藐三菩提甚為難得，具大莊嚴乃能成就。是故菩薩雖于無量阿僧祇劫往來生死，終不生於厭離之心。以是義故，如來觀察為大乘人，不應一向說厭離法，不應一向說于速證涅槃之法。應當為說慈喜相應甚深微妙無染之法，遠離憂悔無繫著法，無障無礙性空之法。菩薩聞已，于生死中而無厭倦，決定圓滿無上菩提。」

爾時優波離白佛言：「世尊！若有菩薩貪心相應而犯于戒，或有菩薩瞋心相應而犯于戒，或有菩薩癡心相應而犯于戒。世尊！如是菩薩於三犯中何者為重？」

爾時世尊告優波離言：「若諸菩薩修行大乘如恒沙劫，貪心相應而犯戒者，其罪尚輕。若一瞋心而犯于戒，其罪甚重。何以故？因貪犯戒攝受眾生，因瞋犯戒棄捨眾生。優波離！所有諸結能攝眾生，菩薩於此不應生畏。所有諸結能捨眾生，菩薩於此應生怖畏。優波離！如佛所說，貪慾難捨為過微細，瞋恚易舍為過粗重，癡難捨離過復粗重。優波離！于煩惱中，若難捨離小犯之罪，是諸菩薩應當堪忍。若易舍離大犯之罪，如是煩惱乃至夢中不應忍受。以是

【現代漢語翻譯】現代漢語譯本：聽聞修習大乘佛法的人，應當像救燃眉之急一樣精進，乃至一念之間都不應厭惡輪迴受生。因此，修習大乘的人持守深入的戒律，其中有開許和遮止，稱為『不盡護』。而修習聲聞乘的人持守次第戒，稱為『唯遮』，也稱為『盡護』。這是為什麼呢？優波離（佛陀弟子名）！追求阿耨多羅三藐三菩提（無上正等正覺）的大乘修行者，非常難以成就，需要具備極大的莊嚴才能最終成就。因此，菩薩即使在無量阿僧祇劫（極長的時間單位）中往來生死，也終究不會產生厭離之心。因此，如來觀察到對於大乘根性的人，不應只說厭離之法，也不應只說快速證得涅槃之法。應當為他們宣說慈悲喜捨相應、甚深微妙、無染著的法，遠離憂愁悔恨、沒有繫縛的法，沒有障礙、沒有阻礙、性空的法。菩薩聽聞后，在生死輪迴中不會感到厭倦，必定能圓滿無上菩提。這時，優波離（佛陀弟子名）對佛說：『世尊！如果菩薩因貪心而犯戒，或者菩薩因嗔心而犯戒，或者菩薩因癡心而犯戒。世尊！這樣的菩薩在這三種犯戒中，哪一種罪過最重呢？』這時，世尊告訴優波離說：『如果菩薩修行大乘，即使經過像恒河沙數那樣多的劫數，因貪心而犯戒，他的罪過還算輕微。如果因一念嗔心而犯戒，他的罪過就非常嚴重。為什麼呢？因為因貪心犯戒是爲了攝受眾生，而因嗔心犯戒則是捨棄眾生。優波離！所有那些能攝受眾生的煩惱，菩薩不應該對此感到畏懼。所有那些能捨棄眾生的煩惱，菩薩應該對此感到恐懼。優波離！正如佛所說，貪慾難以捨棄，過失微小；嗔恚容易捨棄，過失粗重；癡心難以舍離，過失更加粗重。優波離！在各種煩惱中，如果難以捨棄的小罪，這些菩薩應當能夠忍受。如果容易捨棄的大罪，這樣的煩惱乃至在夢中都不應該忍受。因此，』

【English Translation】 English version: Those who hear and practice the Mahayana (Great Vehicle) should be as diligent as if saving their own heads from burning, and should not even for a single moment dislike being reborn in samsara (cycle of birth and death). Therefore, those who practice the Mahayana uphold profound precepts, which include both allowance and prohibition, and are called 'not fully protected'. Those who practice the Sravakayana (Hearer Vehicle) uphold sequential precepts, which are called 'only prohibition' and also 'fully protected'. Why is this so? Upali (name of a Buddha's disciple)! Those who seek Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) in the Mahayana are very difficult to achieve, and require great adornment to finally accomplish. Therefore, even if Bodhisattvas (enlightenment beings) go through countless asamkhya kalpas (immeasurably long periods of time) in samsara, they will never develop a sense of aversion. Therefore, the Tathagata (Buddha) observes that for those with Mahayana roots, one should not only speak of the Dharma (teachings) of aversion, nor should one only speak of the Dharma of quickly attaining Nirvana (liberation). One should speak to them of the Dharma that is in accordance with loving-kindness, compassion, joy, and equanimity, profound, subtle, and without attachment, the Dharma that is free from sorrow and regret, without bondage, and the Dharma of emptiness, without obstruction or hindrance. Upon hearing this, Bodhisattvas will not feel weary in samsara and will surely perfect unsurpassed Bodhi (enlightenment). At that time, Upali (name of a Buddha's disciple) said to the Buddha: 'World Honored One! If a Bodhisattva violates a precept due to greed, or if a Bodhisattva violates a precept due to anger, or if a Bodhisattva violates a precept due to ignorance. World Honored One! Among these three types of violations, which is the most serious?' At that time, the World Honored One told Upali: 'If Bodhisattvas practice the Mahayana for as many kalpas as there are sands in the Ganges River, and violate a precept due to greed, their offense is still light. If they violate a precept due to a single moment of anger, their offense is very serious. Why is this so? Because violating a precept due to greed is to gather beings, while violating a precept due to anger is to abandon beings. Upali! Bodhisattvas should not fear all the afflictions that can gather beings. Bodhisattvas should fear all the afflictions that can abandon beings. Upali! As the Buddha has said, greed is difficult to abandon and its fault is minor; anger is easy to abandon and its fault is serious; ignorance is difficult to abandon and its fault is even more serious. Upali! Among all the afflictions, if a minor offense is difficult to abandon, these Bodhisattvas should be able to endure it. If a major offense is easy to abandon, such an affliction should not be tolerated even in dreams. Therefore,'

義故，大乘之人因貪犯戒，我說是人不名為犯。因瞋犯戒為大犯戒，名大過患、名大墮落，于佛法中是大留難。優波離！若諸菩薩于毗尼中無善方便，貪相應犯便生怖畏，瞋相應犯不生怖畏。若諸菩薩于毗尼中有善方便，貪相應犯不生怖畏，瞋相應犯生大怖畏。」

爾時文殊師利法王子在大眾中白佛言：「世尊！一切諸法畢竟毗尼，何所調伏？」

佛告文殊師利：「若諸凡夫了知諸法究竟毗尼，如來終不說于調伏。以不知故，如來為令覺了諸法畢竟毗尼，漸次為說諸毗尼法。」

爾時優波離白佛言：「世尊！如來說此決定毗尼，文殊師利於是法中未有所說。善哉世尊！愿令文殊師利為少解說。」

佛告文殊師利：「汝今當說究竟毗尼善巧之義，是優波離愿樂欲聞。」

爾時文殊師利法王子語優波離言：「一切諸法畢竟寂滅，心寂滅故名究竟毗尼。一切諸法我不可得，無染著故名不悔毗尼。一切諸法本性清凈，無顛倒故名最勝毗尼。一切諸法如如實際，離諸見故名清凈毗尼。一切諸法不來不去，無分別故名不思議毗尼。一切諸法無住無著，唸唸滅故名凈諸趣毗尼。一切諸法住虛空際，離諸相故名自性遠離毗尼。一切諸法無去來今，不可得故名三世平等毗尼。一切諸法不可安立，心平等故

【現代漢語翻譯】現代漢語譯本：因為這個緣故，大乘修行人如果因為貪慾而犯戒，我說這個人不算是犯戒。如果因為嗔恨而犯戒，那就是大犯戒，稱為大過患、大墮落，在佛法中是很大的障礙。優波離（Upali，佛陀十大弟子之一，持戒第一）！如果各位菩薩對於戒律沒有善巧方便的理解，因貪慾而犯戒就會感到恐懼，因嗔恨而犯戒則不會感到恐懼。如果各位菩薩對於戒律有善巧方便的理解，因貪慾而犯戒不會感到恐懼，因嗔恨而犯戒則會感到極大的恐懼。這時，文殊師利（Manjusri，智慧第一的菩薩）法王子在大眾中對佛說：『世尊！一切諸法的究竟戒律是什麼，用什麼來調伏？』佛告訴文殊師利：『如果凡夫能夠了解諸法的究竟戒律，如來最終就不會說調伏。正因為他們不瞭解，如來爲了讓他們覺悟諸法的究竟戒律，才逐漸地為他們宣說各種戒律。』這時，優波離對佛說：『世尊！您所說的這個決定的戒律，文殊師利在這方面還沒有任何闡述。太好了，世尊！希望您能讓文殊師利稍微解釋一下。』佛告訴文殊師利：『你現在應當宣說究竟戒律的善巧之義，這是優波離所希望聽聞的。』這時，文殊師利法王子對優波離說：『一切諸法的究竟是寂滅的，心寂滅的緣故稱為究竟戒律。一切諸法都是不可得的，沒有染著的緣故稱為不悔戒律。一切諸法的本性是清凈的，沒有顛倒的緣故稱為最勝戒律。一切諸法如如實際，遠離各種見解的緣故稱為清凈戒律。一切諸法不來不去，沒有分別的緣故稱為不可思議戒律。一切諸法無住無著，唸唸滅的緣故稱為清凈諸趣戒律。一切諸法安住于虛空之際，遠離各種相的緣故稱為自性遠離戒律。一切諸法沒有過去、現在、未來，不可得的緣故稱為三世平等戒律。一切諸法不可安立，心平等的緣故』

【English Translation】 English version: For this reason, if a Mahayana practitioner violates precepts due to greed, I say that this person is not considered to have violated the precepts. If they violate precepts due to anger, that is a major violation, called a great fault, a great fall, and a great obstacle in the Buddhadharma. Upali! If bodhisattvas do not have skillful means in the Vinaya, they will be afraid of violations arising from greed, but not afraid of violations arising from anger. If bodhisattvas have skillful means in the Vinaya, they will not be afraid of violations arising from greed, but will be greatly afraid of violations arising from anger. At that time, the Dharma Prince Manjusri, in the assembly, said to the Buddha: 'World Honored One! What is the ultimate Vinaya of all dharmas, and what is it that is being subdued?' The Buddha told Manjusri: 'If ordinary people understood the ultimate Vinaya of all dharmas, the Tathagata would not speak of subduing. Because they do not understand, the Tathagata, in order to make them realize the ultimate Vinaya of all dharmas, gradually speaks of the various Vinaya practices.' At that time, Upali said to the Buddha: 'World Honored One! The decisive Vinaya that you have spoken of, Manjusri has not yet said anything about it. Excellent, World Honored One! May you have Manjusri explain it a little.' The Buddha told Manjusri: 'You should now speak of the meaning of the skillful means of the ultimate Vinaya, which Upali wishes to hear.' At that time, the Dharma Prince Manjusri said to Upali: 'The ultimate nature of all dharmas is quiescence; because the mind is quiescent, it is called the ultimate Vinaya. All dharmas are unattainable; because there is no attachment, it is called the Vinaya of no regret. The inherent nature of all dharmas is pure; because there is no inversion, it is called the supreme Vinaya. All dharmas are suchness and reality; because they are free from all views, it is called the pure Vinaya. All dharmas neither come nor go; because there is no discrimination, it is called the inconceivable Vinaya. All dharmas neither abide nor cling; because they are extinguished moment by moment, it is called the Vinaya of purifying all destinies. All dharmas abide in the realm of space; because they are free from all forms, it is called the Vinaya of self-nature detachment. All dharmas have no past, present, or future; because they are unattainable, it is called the Vinaya of equality in the three times. All dharmas cannot be established; because the mind is equal.'

名永斷疑惑毗尼。優波離！是為法界究竟毗尼，諸佛世尊依此成道。若善男子於是法中不善觀察，則為遠離如來凈戒。」

時優波離白佛言：「世尊！文殊師利所說諸法不可思議。」

爾時世尊告優波離言：「文殊師利所說之法，依不可思議無礙解脫。以是義故，凡所說法離諸心相謂心解脫，增上慢人令得離於增上慢故。」

優波離白佛言：「世尊！云何聲聞及菩薩乘增上慢者？」

佛告優波離：「若有比丘作是思惟：『我斷貪慾。』名增上慢。『我斷瞋恚及以愚癡。』名增上慢。『貪慾法異、諸佛法異。』名增上慢。『瞋恚法異、諸佛法異。』名增上慢。『愚癡法異、諸佛法異。』名增上慢。謂有所得，名增上慢。謂有所證，名增上慢。謂有解脫，名增上慢。見諸法空，名增上慢。見於無相，名增上慢。見於無愿，名增上慢。見於無生，名增上慢。見無所作，名增上慢。見有諸法，名增上慢。見法無常，名增上慢。謂諸法空何用修習？名增上慢。優波離！是名聲聞乘人增上慢者。云何名為菩薩乘人增上慢者？若諸菩薩作是思惟：『我當發心求一切智。』名增上慢。『我當修行六波羅蜜。』名增上慢。『唯依般若波羅蜜而得解脫，更無餘法而得出離。』名增上慢。『此法甚深、此非甚深。』

【現代漢語翻譯】現代漢語譯本名為永斷疑惑的毗尼（Vinaya，戒律）。優波離（Upali）！這是法界究竟的毗尼，諸佛世尊依此而成道。如果善男子在這種法中不能善加觀察，那就是遠離如來的清凈戒律。」當時，優波離對佛說：「世尊！文殊師利（Manjusri）所說的諸法真是不可思議。」這時，世尊告訴優波離說：「文殊師利所說的法，是依據不可思議的無礙解脫。因為這個緣故，凡所說的法都遠離各種心相，稱為心解脫，是爲了讓增上慢的人能夠離開增上慢。」優波離對佛說：「世尊！什麼是聲聞乘（Sravakayana）和菩薩乘（Bodhisattvayana）的增上慢者呢？」佛告訴優波離說：「如果有比丘這樣想：『我斷除了貪慾。』這叫做增上慢。『我斷除了瞋恚以及愚癡。』這叫做增上慢。『貪慾的法和諸佛的法是不同的。』這叫做增上慢。『瞋恚的法和諸佛的法是不同的。』這叫做增上慢。『愚癡的法和諸佛的法是不同的。』這叫做增上慢。認為有所得，叫做增上慢。認為有所證，叫做增上慢。認為有解脫，叫做增上慢。見到諸法是空性的，叫做增上慢。見到無相，叫做增上慢。見到無愿，叫做增上慢。見到無生，叫做增上慢。見到無所作，叫做增上慢。見到有諸法，叫做增上慢。見到法是無常的，叫做增上慢。認為諸法既然是空性的，那還修習什麼呢？這叫做增上慢。優波離！這叫做聲聞乘人的增上慢者。什麼是菩薩乘人的增上慢者呢？如果菩薩這樣想：『我應當發心求一切智（Sarvajna）。』這叫做增上慢。『我應當修行六波羅蜜（Paramita）。』這叫做增上慢。『只有依靠般若波羅蜜（Prajnaparamita）才能得到解脫，沒有其他法可以出離。』這叫做增上慢。『這個法很深奧，那個法不深奧。』

【English Translation】 English version It is called the Vinaya (discipline) that permanently cuts off doubts. Upali! This is the ultimate Vinaya of the Dharma realm, upon which all Buddhas, the World Honored Ones, attain enlightenment. If a good man does not observe well in this Dharma, then he is far from the pure precepts of the Tathagata.」 At that time, Upali said to the Buddha, 「World Honored One! The Dharmas spoken by Manjusri (Bodhisattva of Wisdom) are truly inconceivable.」 Then, the World Honored One told Upali, 「The Dharma spoken by Manjusri is based on inconceivable, unobstructed liberation. Because of this meaning, all the Dharmas spoken are free from all mental appearances, called liberation of mind, so that those with arrogance can leave their arrogance.」 Upali said to the Buddha, 「World Honored One! What are the arrogant ones of the Sravakayana (Vehicle of Hearers) and the Bodhisattvayana (Vehicle of Bodhisattvas)?」 The Buddha told Upali, 「If a Bhikshu (monk) thinks like this: 『I have cut off greed.』 This is called arrogance. 『I have cut off anger and ignorance.』 This is called arrogance. 『The Dharma of greed is different from the Dharma of the Buddhas.』 This is called arrogance. 『The Dharma of anger is different from the Dharma of the Buddhas.』 This is called arrogance. 『The Dharma of ignorance is different from the Dharma of the Buddhas.』 This is called arrogance. Thinking there is something to be attained is called arrogance. Thinking there is something to be realized is called arrogance. Thinking there is liberation is called arrogance. Seeing that all Dharmas are empty is called arrogance. Seeing no-form is called arrogance. Seeing no-wish is called arrogance. Seeing no-birth is called arrogance. Seeing no-action is called arrogance. Seeing that there are Dharmas is called arrogance. Seeing that Dharma is impermanent is called arrogance. Thinking that since all Dharmas are empty, what is there to cultivate? This is called arrogance. Upali! This is called the arrogance of those in the Sravakayana. What is the arrogance of those in the Bodhisattvayana? If a Bodhisattva thinks like this: 『I should generate the mind to seek all-knowing wisdom (Sarvajna).』 This is called arrogance. 『I should cultivate the six Paramitas (perfections).』 This is called arrogance. 『Only by relying on Prajnaparamita (Perfection of Wisdom) can one attain liberation, and there is no other Dharma for liberation.』 This is called arrogance. 『This Dharma is profound, and that Dharma is not profound.』

名增上慢。『此法是凈、此法非凈。』名增上慢。『此諸佛法、此緣覺法、此聲聞法。』名增上慢。『此法應作、此不應作。』名增上慢。『此是深法、此非深法。』名增上慢。『此是近法、此非近法。』名增上慢。『此是正道、此是邪道。』名增上慢。『我于阿耨多羅三藐三菩提為疾得耶？不疾得耶？』名增上慢。『一切諸法不可思議，無能知者。我能了知。』名增上慢。乃至於不可思議阿耨多羅三藐三菩提而起思惟，為大執著，是名菩薩增上慢者。」

爾時優波離白佛言：「世尊！云何比丘離增上慢？」

佛告優波離：「若於一切不思議法無所執著，是名究竟無增上慢。」

爾時世尊欲重宣此義而說偈言：

「一切戲論從心起，　　不應分別法非法，　如是見法不思議，　　彼人處世常安樂。　凡夫迷惑隨心轉，　　多劫輪迴諸有中，　若知法性皆無性，　　是名真實不思議。　若有比丘念諸佛，　　非善思惟非正念，　于佛妄生分別想，　　而此分別無真實。　若有思惟于空法，　　如是凡夫住邪道，　但以文字說于空，　　文字與空何可得？　若有思惟寂靜法，　　是心非有本無生，　心行覺觀皆戲論，　　無念名為見諸法。　一切諸法無思念，　　有心有念盡皆

【現代漢語翻譯】現代漢語譯本：所謂的增上慢，是指『這個法是清凈的，那個法不清凈』，這被稱為增上慢。『這些是佛的教法，那些是緣覺（Pratyekabuddha）的教法，還有那些是聲聞（Śrāvaka）的教法』，這被稱為增上慢。『這個法應該做，那個法不應該做』，這被稱為增上慢。『這個法是深奧的，那個法不深奧』，這被稱為增上慢。『這個法是接近解脫的，那個法不是』，這被稱為增上慢。『這條是正道，那條是邪道』，這被稱為增上慢。『我對於阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）是快速證得呢？還是不快速證得呢？』，這被稱為增上慢。『一切諸法都是不可思議的，沒有人能夠知道，而我卻能夠了知』，這被稱為增上慢。乃至對於不可思議的阿耨多羅三藐三菩提產生思惟，這是一種很大的執著，這就是所謂的菩薩增上慢。當時，優波離（Upāli）向佛陀稟告說：『世尊！比丘如何才能遠離增上慢呢？』佛陀告訴優波離：『如果對於一切不可思議的法都不執著，這就叫做究竟的無增上慢。』當時，世尊爲了再次宣說這個道理，而說了偈語：『一切戲論都從心中生起，不應該分別法和非法，如果能這樣看待不可思議的法，這個人處世就會常常安樂。凡夫迷惑，隨著心念轉動，在諸有（bhava，存在）中經歷多劫輪迴，如果知道法的本性都是無自性的，這就叫做真實的不可思議。如果有比丘憶念諸佛，卻不是善思惟，也不是正念，對於佛妄生分別之想，而這種分別並沒有真實性。如果有人思惟空法，這樣的凡夫就住在邪道中，只是用文字來說空，文字和空又怎麼能夠得到呢？如果有人思惟寂靜法，這種心本來就沒有生起，心所進行的覺觀都是戲論，無念才叫做見到諸法。一切諸法都沒有思念，有心有念都屬於戲論。』

【English Translation】 English version: The so-called 'conceit of superiority' (adhimāna) is when one thinks, 'This dharma is pure, this dharma is not pure.' This is called conceit of superiority. 'These are the teachings of the Buddhas, those are the teachings of the Pratyekabuddhas, and those are the teachings of the Śrāvakas.' This is called conceit of superiority. 'This dharma should be practiced, this dharma should not be practiced.' This is called conceit of superiority. 'This dharma is profound, this dharma is not profound.' This is called conceit of superiority. 'This dharma is close to liberation, this dharma is not close.' This is called conceit of superiority. 'This is the right path, that is the wrong path.' This is called conceit of superiority. 'Will I quickly attain Anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment), or will I not quickly attain it?' This is called conceit of superiority. 'All dharmas are inconceivable, no one can know them, but I can know them.' This is called conceit of superiority. Even to have thoughts about the inconceivable Anuttarā-samyak-saṃbodhi is a great attachment; this is what is called the Bodhisattva's conceit of superiority. At that time, Upāli addressed the Buddha, saying, 'World Honored One, how does a bhikkhu (monk) become free from the conceit of superiority?' The Buddha said to Upāli, 'If one does not cling to any inconceivable dharma, this is called the ultimate freedom from the conceit of superiority.' Then, the World Honored One, wishing to reiterate this meaning, spoke these verses: 'All conceptual elaborations arise from the mind; one should not discriminate between dharma and non-dharma. If one sees dharma in this way, as inconceivable, that person will always be at peace in the world. Ordinary people are deluded and follow the mind's movements, transmigrating through various existences (bhava) for many kalpas (eons). If one knows that the nature of all dharmas is without self-nature, this is called true inconceivability. If a bhikkhu contemplates the Buddhas, but not with proper thought or right mindfulness, and falsely generates discriminatory thoughts about the Buddhas, these discriminations have no reality. If one contemplates emptiness (śūnyatā), such an ordinary person dwells on a wrong path, merely speaking of emptiness in words. How can words and emptiness be obtained? If one contemplates the dharma of tranquility, this mind is originally unborn and non-existent. The mind's activities of perception and contemplation are all conceptual elaborations. Non-thought is called seeing all dharmas. All dharmas are without thought; having a mind and having thoughts are all conceptual elaborations.'

空，　若人愛樂觀察空，　　於此無念勿生念。　法同草木無知覺，　　若離於心不可得，　眾生自性無所有，　　一切諸法皆如是。　如因日光眼能見，　　夜則緣離無所睹，　若眼自能見色者，　　何故待緣方能了？　眼常因彼諸光明，　　能見種種青黃色，　當知見性依眾緣，　　是故知眼不能見。　設有聞諸悅意聲，　　聞已即滅而無住，　推其去處不可得，　　以分別故生聲想。　一切諸法但言聲，　　文字于中假安立，　是聲無有法非法，　　凡愚不知妄生著。　我為世間嘆佈施，　　而施根本不可得，　無所說中而演說，　　是故佛法不思議。　我常嘆說持凈戒，　　亦無眾生破戒者，　破戒之性猶虛空，　　清凈持戒亦如是。　我說忍辱為最勝，　　無見無生為忍性，　實無少法可瞋者，　　由是說名殊勝忍。　我說晝夜常精進，　　寤寐恒覺為無上，　雖經多劫勤修行，　　然于所作無增減。　禪定解脫及三昧，　　開示世間如實門，　法性本來無所動，　　隨順假說諸禪定。　觀察覺了名智慧，　　了知諸法名智人，　諸法自性無所有，　　亦無觀察了知者。　我常嘆說修苦行，　　愛樂頭陀寂靜法，　能知諸法不可得，　　是名清凈知足

【現代漢語翻譯】現代漢語譯本空性，如果有人喜愛觀察空性，對於此空性，不要產生任何念頭。一切法如同草木一樣沒有知覺，如果離開心就無法獲得。眾生的自性本無所有，一切諸法都是如此。如同因為日光，眼睛才能看見東西，夜晚則因為沒有光線而什麼都看不見。如果眼睛自己能看見顏色，為什麼還要依賴光線才能看見呢？眼睛總是依賴各種光明，才能看見各種青色、黃色等顏色。應當知道，見性的產生依賴於各種因緣，因此知道眼睛本身並不能看見。即使聽到令人愉悅的聲音，聽過之後聲音就消失了，不會停留。追究聲音的去處也無法找到，因為分別心才產生了聲音的念想。一切諸法都只是言語的聲音，文字只是在其中假立的。這聲音本身沒有所謂法或非法，凡夫愚昧之人不明白而妄生執著。我為世間讚歎佈施，但佈施的根本是不可得的。在無所說之中而進行演說，所以佛法是不可思議的。我常常讚歎持守清凈的戒律，實際上也沒有眾生會破戒。破戒的自性如同虛空一樣，清凈持戒也是如此。我說忍辱是最殊勝的，無見無生是忍辱的本性。實際上沒有絲毫法可以嗔恨，因此才說這是殊勝的忍辱。我說晝夜都要精進修行，醒著睡著都要保持覺悟是無上的。即使經過很多劫勤奮修行，對於所作的修行也沒有增加或減少。禪定、解脫以及三昧（samadhi，專注的狀態），是為世人開示真實之門。法的本性本來是不動搖的，只是隨順世俗的說法而假說禪定。觀察覺悟稱為智慧，瞭解諸法實相的人稱為智者。諸法的自性本無所有，也沒有觀察和了解的人。我常常讚歎修行苦行，喜愛頭陀（dhuta，一種苦行）的寂靜之法。能夠知道諸法不可得，這才是清凈的知足。

【English Translation】 English version Emptiness, If a person delights in observing emptiness, regarding this emptiness, do not generate any thoughts. All dharmas are like grass and trees, without awareness; if separated from the mind, they cannot be obtained. The self-nature of sentient beings is without anything; all dharmas are like this. Just as because of sunlight, the eyes can see, at night, due to the absence of light, nothing can be seen. If the eyes could see colors by themselves, why would they need to rely on light to see? The eyes always rely on various lights to see various colors like blue and yellow. It should be known that the nature of seeing depends on various conditions; therefore, know that the eyes themselves cannot see. Even if pleasant sounds are heard, after being heard, the sounds vanish and do not remain. Investigating where the sounds go, it cannot be found; it is because of discrimination that the thought of sound arises. All dharmas are merely the sound of words; language is falsely established within them. This sound itself has no such thing as dharma or non-dharma; ordinary ignorant people do not understand and falsely become attached. I praise giving in the world, but the root of giving is unobtainable. Speaking within the unspeakable, therefore, the Buddha's teachings are inconceivable. I often praise upholding pure precepts, but in reality, there are no sentient beings who break precepts. The nature of breaking precepts is like emptiness; upholding pure precepts is also like this. I say that patience is the most supreme; non-seeing and non-arising are the nature of patience. In reality, there is not a single dharma that can be hated; therefore, it is called supreme patience. I say that one should be diligent day and night; being awake and asleep, always being aware is supreme. Even after many kalpas (aeons) of diligent practice, there is no increase or decrease in what has been done. Dhyana (meditation), liberation, and samadhi (concentration) are the doors to reveal the truth to the world. The nature of dharma is originally unmoving; it is only in accordance with worldly speech that dhyana is falsely spoken of. Observing and realizing is called wisdom; those who understand the true nature of dharmas are called wise. The self-nature of dharmas is without anything; there is also no one who observes and understands. I often praise the practice of asceticism, delighting in the quietude of dhuta (ascetic practices). Being able to know that dharmas are unobtainable, this is called pure contentment.

人。　我說地獄諸苦事，　　死入大怖惡道中，　無量眾生起厭心，　　實無惡趣可來往。　刀杖鉾槊眾苦具，　　亦無有能造作者，　由分別故而見有，　　無量楚毒迫其身。　園林種種妙花敷，　　宮殿眾寶相輝映，　亦無有人能作者，　　皆從分別妄心生。　虛偽之法誑世間，　　凡夫繫著生顛倒，　猶如分別諸幻焰，　　於此取捨悉皆空。　我說發趣菩提心，　　利益世間最殊勝，　而實菩提不可得，　　亦無發趣菩提者。　心性清凈常光明，　　真實無偽無愛染，　凡夫分別生貪著，　　而彼煩惱本來空。　諸法自性常寂靜，　　何有貪慾及瞋癡？　不見生貪離欲處，　　爾乃名為得涅槃，　其心未曾生染著，　　由是成就大菩提。　于無數劫修眾行，　　度脫無量諸眾生，　眾生自性不可得，　　實無眾生可度者，　譬如世間大幻師，　　化作無邊千億眾，　還復害此諸化人，　　於此幻化無增損。　一切眾生如幻化，　　求其邊際不可得，　若知如是無邊性，　　斯人處世無疲厭。　了知諸法如實相，　　常行生死即涅槃，　于諸欲中實無染，　　調伏眾生言離欲。　大悲利益諸眾生，　　而實無人無壽者，　不見眾生而利益，　　當知此事甚為

【現代漢語翻譯】現代漢語譯本我說地獄的各種痛苦，死後墮入極度恐怖的惡道中，無數眾生因此產生厭惡之心，但實際上並沒有惡道可以來往。刀、杖、矛、槊等各種刑具，也沒有能製造它們的人，只是因為分別心才看到它們的存在，無數的痛苦折磨著身體。園林里盛開著各種美妙的花朵，宮殿里各種珍寶相互輝映，也沒有人能創造它們，這一切都從虛妄的分辨心中產生。虛假的法欺騙世間，凡夫執著於此而產生顛倒的見解，就像分辨各種幻影一樣，對這些幻影的取捨都是空無的。我說發起菩提心（覺悟之心），利益世間最為殊勝，但實際上菩提是不可得的，也沒有發起菩提心的人。心性清凈，常放光明，真實不虛，沒有愛染，凡夫因為分別心而產生貪著，但那些煩惱本來就是空的。諸法的自性本來就寂靜，哪裡會有貪慾、嗔恨和愚癡呢？如果看不到產生貪慾和脫離慾望的地方，那就叫做得到涅槃（寂滅），如果內心從未產生過執著，就能由此成就大菩提（大覺悟）。在無數劫中修行各種善行，度脫無量眾生，但眾生的自性是不可得的，實際上沒有眾生可以被度脫。就像世間偉大的魔術師，變出無數的化身，然後再傷害這些化身，對於幻化來說，並沒有增減。一切眾生都如幻化一般，無法找到它們的邊際，如果知道這種無邊的性質，這個人處世就不會感到疲憊厭倦。瞭解諸法的真實相，在生死中修行就是涅槃，在各種慾望中沒有被污染，爲了調伏眾生才說要遠離慾望。以大悲心利益眾生，但實際上沒有人和壽命的存在，看不到眾生而被利益，應當知道這件事非常深奧。

【English Translation】 English version I speak of the various sufferings of hell, that after death, one falls into the extremely terrifying evil paths, causing countless beings to develop a sense of aversion, but in reality, there are no evil paths to come and go from. Knives, staffs, spears, and halberds, all kinds of instruments of torture, also have no creator; it is only through discrimination that they are seen to exist, and countless sufferings torment the body. Gardens bloom with various beautiful flowers, palaces shine with various treasures, and no one can create them; all of this arises from the false discriminating mind. False teachings deceive the world, and ordinary people cling to them, giving rise to inverted views, just like distinguishing various illusions; taking or rejecting these illusions is all empty. I say that generating the Bodhi mind (mind of enlightenment) is the most excellent way to benefit the world, but in reality, Bodhi is unattainable, and there is no one who generates the Bodhi mind. The nature of the mind is pure, always shining with light, true and without falsehood, without attachment, ordinary people generate greed through discrimination, but those afflictions are originally empty. The self-nature of all dharmas is originally tranquil; where would greed, hatred, and ignorance come from? If one does not see the place where greed arises and where desire is abandoned, that is called attaining Nirvana (extinction). If the mind has never generated attachment, one can thereby achieve great Bodhi (great enlightenment). In countless kalpas, one cultivates various good deeds, liberating countless beings, but the self-nature of beings is unattainable; in reality, there are no beings to be liberated. It is like a great magician in the world, who conjures countless transformations, and then harms these transformations; for the transformations, there is no increase or decrease. All beings are like illusions, and their boundaries cannot be found; if one knows this boundless nature, this person will not feel tired or weary in the world. Understanding the true nature of all dharmas, practicing in birth and death is Nirvana; in various desires, one is not defiled; to tame beings, one speaks of abandoning desires. With great compassion, one benefits beings, but in reality, there is no person and no lifespan; not seeing beings being benefited, one should know that this matter is very profound.

難。　如以空拳誘小兒，　　示言有物令歡喜，　開手拳空無所見，　　小兒於此復號啼。　如是諸佛難思議，　　善巧調伏眾生類，　了知法性無所有，　　假名安立示世間。　以大慈悲勸說言，　　於我法中最安樂，　汝應出家舍恩愛，　　當得沙門殊勝果。　既已出家勤修習，　　如所修行得涅槃，　復觀諸法如實相，　　實無諸果而可得。　果無所有而得證，　　於此方生希有心，　快哉大悲人師子，　　善說相應如實法。　一切諸法如虛空，　　安立百千名句義，　或說名為禪解脫，　　或名根力或菩提。　而此根力本無生，　　禪定菩提亦非有，　無色無形不可取，　　但以方便示眾生。　我說修行有所證，　　當知遠離一切相，　若謂于中有所得，　　是則非證沙門果。　諸法自性無所有，　　當於何處言得證，　所說得證為無得，　　如是了知乃名得。　眾生得果名殊勝，　　我說眾生本不生，　尚無眾生而可得，　　云何當有得果者？　譬如良田無種子，　　于中終不有牙生，　如是眾生不可得，　　當於何所而言證？　一切眾生性寂滅，　　無有得其根本者，　若能了知如是法，　　斯人滅度永無餘。　過去無數百千佛，　　無有能度眾生

【現代漢語翻譯】現代漢語譯本這就像用空拳頭引誘小孩，假裝說有東西讓他高興，打開手，拳頭裡空無一物，小孩因此又哭鬧起來。諸佛的智慧就是這樣難以思議，他們善巧地調伏各種眾生，明瞭諸法實性本無所有，只是假借名相來向世人開示。他們以大慈悲勸導眾生說，在我的佛法中最安樂，你們應當出家，捨棄恩愛，就能得到沙門（出家修行者）殊勝的果位。既然已經出家，勤奮修行，如所修行就能證得涅槃（解脫），再進一步觀察諸法的真實相，就會發現實際上並沒有什麼果位可以得到。雖然果位本無所有，卻能證得，因此才會生起稀有之心，讚歎啊，大慈悲的人中獅子（佛陀），善於宣說與實相相應的真實法。一切諸法都像虛空一樣，卻安立了千百種名相和意義，有時說它名為禪定解脫，有時說它名為根力或菩提（覺悟）。而這根力本來就沒有生起，禪定和菩提也並非實有，它們無色無形，不可執取，只是爲了方便教化眾生而示現。我說修行有所證悟，應當知道是遠離一切相的，如果認為其中有所得，那就不是證得沙門果位。諸法的自性本無所有，又在哪裡說得到證悟呢？所說的證悟是無所得的，這樣理解才叫做證悟。眾生得到果位被稱為殊勝，我說眾生本來就沒有生起，連眾生都不存在，又怎麼會有得到果位的人呢？譬如良田沒有種子，其中終究不會長出芽苗，同樣，眾生是不可得的，又在哪裡說得到證悟呢？一切眾生的自性都是寂滅的，沒有誰能得到它的根本，如果能夠明瞭這樣的法，這個人就能滅度，永遠不再輪迴。過去無數百千佛，沒有誰能度盡眾生。

【English Translation】 English version It's like enticing a child with an empty fist, pretending to have something to make him happy, Opening the hand, there's nothing in the fist, and the child cries again because of this. The wisdom of the Buddhas is so inconceivable, they skillfully tame all kinds of sentient beings, Understanding that the true nature of all dharmas is without any existence, they only use provisional names to reveal it to the world. With great compassion, they advise sentient beings, saying, 'In my Dharma, there is the greatest peace and joy,' 'You should leave home, abandon love and attachment, and you will attain the supreme fruit of a Shramana (a monastic practitioner).' Having left home and diligently practiced, according to your practice, you will attain Nirvana (liberation), And further observing the true nature of all dharmas, you will find that there is actually no fruit to be attained. Although there is no fruit to be attained, one can still realize it, and therefore, a rare mind arises, Praise be to the compassionate Lion among men (the Buddha), who skillfully expounds the true Dharma that corresponds to reality. All dharmas are like empty space, yet thousands of names and meanings are established, Sometimes it is called Samadhi (meditative absorption) and liberation, sometimes it is called roots of good or Bodhi (enlightenment). But these roots of good have no origination, and Samadhi and Bodhi are also not real, They are without color or form, and cannot be grasped, they are only shown as a means to teach sentient beings. When I say that practice leads to realization, you should know that it is the separation from all forms, If you think that there is something to be gained in it, then you have not attained the fruit of a Shramana. The self-nature of all dharmas is without any existence, so where can one say that realization is attained? The so-called attainment is non-attainment, and understanding it this way is called attainment. Sentient beings attaining fruit is called supreme, but I say that sentient beings have no origination, Even sentient beings do not exist, so how can there be someone who attains fruit? It's like a good field without seeds, where no sprouts will ever grow, Similarly, sentient beings are unattainable, so where can one say that realization is attained? The self-nature of all sentient beings is quiescent, and no one can attain its root, If one can understand this Dharma, this person will attain Nirvana, never to be reborn again. Countless Buddhas in the past, none of them could liberate all sentient beings.

者，　若此眾生真實有，　　畢竟無能得涅槃。　一切諸法皆寂滅，　　未曾有法可生者，　若能如是見諸法，　　彼人已出於三界。　是則無礙佛菩提，　　于中究竟無所有，　若能了知如是法，　　我說名為離欲人。」

爾時世尊說此偈已，二百比丘增上慢者，諸漏永盡心得解脫。六萬菩薩得無生忍。

爾時優波離白佛言：「世尊！當何名此經？我等云何奉持？」

佛告優波離：「此經名為『決定毗尼』，亦名『摧滅心識』，汝應受持。」

佛說此經已，尊者優波離，諸比丘眾，文殊師利並諸菩薩摩訶薩，及一切世間天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第九十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九十一

三藏法師菩提流志奉　詔譯

發勝志樂會第二十五之一

如是我聞：

一時佛在波羅㮈城仙人住處施鹿苑中，與大比丘眾滿足千人，復有五百諸菩薩眾。是時眾中多有菩薩，業障深重諸根闇鈍，善法微少好於憒鬧，談說世事耽樂睡眠，多諸戲論廣營眾務，種種貪著為所不應，忘失正念修習邪慧，下劣精勤行迷惑行。爾時彌勒菩薩摩訶薩在於會中，見諸菩薩具足如是不善諸

【現代漢語翻譯】現代漢語譯本：『如果眾生真實存在，那麼他們最終無法達到涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）。』『一切諸法（Dharma，指宇宙間的一切事物和現象）都是寂滅的，從來沒有所謂的法可以產生。』『如果能夠這樣看待諸法，這個人就已經超越了三界（欲界、色界、無色界，指眾生輪迴的三個層次）。』『這就是無礙的佛菩提（Bodhi，指覺悟的智慧），其中沒有任何實在的東西。』『如果能夠理解這樣的法，我就說這個人是已經離欲的人。』

這時，世尊（釋迦牟尼佛）說完這偈頌后，二百位增上慢（指自以為是，未證得道卻自認為已證得）的比丘，他們的所有煩惱都已斷盡，心得到解脫。六萬菩薩獲得了無生法忍（Anutpattika-dharmaksanti，指對諸法不生不滅的真理的領悟和接受）。

這時，優波離（Upali，佛陀的十大弟子之一，以持戒第一著稱）向佛陀說道：『世尊！這部經應該叫什麼名字？我們應該如何奉持？』

佛陀告訴優波離：『這部經名為「決定毗尼（Vinaya，指戒律）」，也名為「摧滅心識」，你們應當受持。』

佛陀說完這部經后，尊者優波離，所有比丘眾，文殊師利（Manjusri，象徵智慧的菩薩）以及諸位菩薩摩訶薩（Mahasattva，指大菩薩），和一切世間的天人、阿修羅（Asura，一種半神）等，聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第九十《大正藏》第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第九十一

三藏法師菩提流志奉詔翻譯

發勝志樂會第二十五之一

如是我聞（Evam maya srutam，佛經開頭語，意為「我聽佛陀這樣說」）：

一時，佛陀在波羅㮈城（Varanasi，古印度城市）仙人居住的施鹿苑（Mrigadava，佛陀初轉法輪之地）中，與一千位大比丘（Bhiksu，指佛教出家男眾）以及五百位菩薩眾在一起。當時，眾菩薩中有很多業障深重，根器遲鈍，善法微少，喜歡喧鬧，談論世俗之事，貪圖睡眠，多有戲論，廣泛經營各種事務，對不應該貪著的事物產生貪著，忘失正念，修習邪慧，以低劣的精勤修行迷惑的行為。這時，彌勒菩薩摩訶薩（Maitreya，未來佛）在法會中，看到這些菩薩具足如此不善的行

【English Translation】 English version: 'If these sentient beings truly exist, they will ultimately be unable to attain Nirvana (the ultimate state of liberation from the cycle of birth and death).' 'All dharmas (phenomena, things) are inherently quiescent; there has never been a dharma that can be said to arise.' 'If one can perceive all dharmas in this way, that person has already transcended the three realms (the realms of desire, form, and formlessness).' 'This is the unobstructed Bodhi (enlightenment) of the Buddha, in which there is ultimately nothing to be found.' 'If one can understand the dharma in this way, I say that person is one who has abandoned desire.'

At that time, after the World Honored One (Shakyamuni Buddha) spoke this verse, two hundred monks who were arrogant, having exhausted all their defilements, attained liberation of mind. Sixty thousand Bodhisattvas attained the patience of non-arising (anutpattika-dharmaksanti, the acceptance of the truth that all phenomena are neither created nor destroyed).

At that time, Upali (one of the ten great disciples of the Buddha, known for his strict adherence to the precepts) said to the Buddha, 'World Honored One! What should this sutra be called? How should we uphold it?'

The Buddha told Upali, 'This sutra is called 「Definitive Vinaya (discipline)」 and also 「Destroying the Mind』s Consciousness.」 You should uphold it.'

After the Buddha spoke this sutra, the Venerable Upali, all the assembly of monks, Manjusri (the Bodhisattva of wisdom), and all the Bodhisattva Mahasattvas (great Bodhisattvas), as well as all the gods, humans, and Asuras (a type of demigod) of the world, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it.

The Great Treasure Trove Sutra, Scroll Ninety Taisho Tripitaka, Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll Ninety-One

Translated by the Tripitaka Master Bodhiruci under Imperial Decree

The Twenty-Fifth Chapter on the Joy of Aspiration, Part One

Thus have I heard (Evam maya srutam, the traditional opening of Buddhist sutras, meaning 'I heard this from the Buddha'):

At one time, the Buddha was in the Deer Park (Mrigadava, where the Buddha first taught) at the abode of the sages in the city of Varanasi (an ancient city in India), together with a great assembly of one thousand monks (Bhiksu, ordained Buddhist monks) and five hundred Bodhisattvas. At that time, among the Bodhisattvas, many had deep karmic obstructions, dull faculties, little merit, liked noise and commotion, talked about worldly affairs, were fond of sleep, engaged in much idle talk, widely managed various affairs, were attached to things they should not be attached to, forgot right mindfulness, practiced wrong wisdom, and with inferior diligence, engaged in deluded practices. At that time, the Bodhisattva Mahasattva Maitreya (the future Buddha) was in the assembly and saw that these Bodhisattvas were endowed with such unwholesome practices.

行，作是念言：「此諸菩薩于無上菩提圓滿道分皆已退轉，我今當令是諸菩薩覺悟開曉生歡喜心。」作是念已，即于晡時從禪定起，往到其所共相慰問，復以種種柔軟言詞為說法要令其歡喜。因告之曰：「諸仁者！云何汝等於無上菩提圓滿道分而得增長不退轉耶？」

是諸菩薩同聲白言：「尊者！我等今于無上菩提圓滿道分，無復增長唯有退轉。何以故？我心常為疑惑所覆，于無上菩提不能解了。云何我等當作佛耶？不作佛耶？于墮落法亦不能了。云何我等當墮落耶？不墮落耶。以是因緣善法欲生，常為疑惑之所纏覆。」

爾時彌勒菩薩而告之曰：「諸仁者！可共往詣如來、應供、正遍知所。而彼如來，一切知者、一切見者，具足成就無障礙智解脫知見，以方便力善知一切眾生所行。當爲汝等隨其根性種種說法。」

是時五百眾中有六十菩薩，與彌勒菩薩往詣佛所，五體投地頂禮佛足，悲感流淚不能自起。彌勒菩薩脩敬已畢退坐一面。

爾時佛告諸菩薩言：「善男子！汝等應起，勿復悲號生大熱惱。汝于往昔造作惡業，于諸眾生以暢悅心瞋罵毀辱障惱損害，隨自分別，不能了知業報差別。是故汝等今為業障之所纏覆，于諸善法不能修行。」

時諸菩薩聞是語已從地而起，偏袒右肩右膝

【現代漢語翻譯】現代漢語譯本：於是，他心中想道：『這些菩薩在無上菩提圓滿的道路上都已退轉，我應當使這些菩薩覺悟開解，生起歡喜心。』這樣想后，他就在傍晚時分從禪定中起身，前往他們所在之處，互相慰問，又用各種柔和的言辭為他們說法，使他們歡喜。他接著告訴他們說：『各位仁者！你們怎麼在無上菩提圓滿的道路上反而增長了退轉呢？』這些菩薩同聲回答說：『尊者！我們現在在無上菩提圓滿的道路上，沒有增長，只有退轉。為什麼呢？因為我們的心常常被疑惑所覆蓋，對於無上菩提不能理解。我們怎麼能成佛呢？不能成佛嗎？對於墮落之法也不能明瞭。我們怎麼會墮落呢？不會墮落嗎？因為這個緣故，善法想要生起，卻常常被疑惑所纏繞覆蓋。』這時，彌勒菩薩（Maitreya Bodhisattva，未來佛）告訴他們說：『各位仁者！我們可以一起去拜見如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）之處。那位如來，一切知者、一切見者，具足成就無障礙的智慧和解脫的知見，以方便之力善於瞭解一切眾生所行。他會為你們根據各自的根性，宣說各種法。』當時，五百人中有六十位菩薩，與彌勒菩薩一同前往佛陀所在之處，五體投地頂禮佛足，悲傷感動得流淚，不能自己站起來。彌勒菩薩行完敬禮后，退坐在一旁。這時，佛陀告訴諸位菩薩說：『善男子！你們應當起身，不要再悲傷哭泣，生起大的熱惱。你們在過去造作了惡業，對於眾生以暢快的心情瞋罵毀辱，障礙惱害，隨自己的分別，不能瞭解業報的差別。因此，你們現在被業障所纏繞覆蓋，對於各種善法不能修行。』當時，諸位菩薩聽了這話后，從地上起身，袒露右肩，右膝著地。

【English Translation】 English version: Then, he thought to himself, 'These Bodhisattvas have all regressed on the path to perfect, unsurpassed Bodhi (enlightenment), I should awaken and enlighten these Bodhisattvas and bring joy to their hearts.' Having thought this, he arose from his meditation in the evening, went to where they were, comforted them, and spoke to them with various gentle words to make them happy. He then told them, 'Virtuous ones! How is it that you are increasing in regression on the path to perfect, unsurpassed Bodhi?' The Bodhisattvas replied in unison, 'Venerable one! We are not increasing, but only regressing on the path to perfect, unsurpassed Bodhi. Why is this? Because our minds are constantly covered by doubt, and we cannot understand unsurpassed Bodhi. How can we become Buddhas? Or can we not become Buddhas? We also cannot understand the laws of falling. How will we fall? Or will we not fall? Because of this, when good dharmas (teachings) try to arise, they are constantly entangled and covered by doubt.' At that time, Maitreya Bodhisattva (the future Buddha) told them, 'Virtuous ones! We can go together to the place of the Tathagata (Buddha's title), the Arhat (worthy of offerings), the Samyaksambuddha (fully enlightened one). That Tathagata, the all-knowing, all-seeing one, who is fully accomplished with unobstructed wisdom and the knowledge of liberation, is skilled in understanding the actions of all beings through skillful means. He will preach various dharmas to you according to your respective capacities.' At that time, sixty Bodhisattvas out of the five hundred, went with Maitreya Bodhisattva to the place of the Buddha, prostrated themselves with their five limbs touching the ground, and were so moved with grief that they could not rise. After Maitreya Bodhisattva had completed his respects, he withdrew and sat to one side. Then, the Buddha told the Bodhisattvas, 'Good men! You should rise, do not grieve and weep, and generate great distress. In the past, you created evil karma (actions), and with joyful hearts, you scolded, insulted, obstructed, and harmed other beings. You followed your own discriminations and could not understand the differences in karmic retribution. Therefore, you are now entangled and covered by karmic obstacles, and you cannot practice various good dharmas.' At that time, after hearing these words, the Bodhisattvas rose from the ground, bared their right shoulders, and knelt on their right knees.

著地，合掌恭敬而白佛言：「善哉世尊！愿為我等說此業障。我等知罪當自調伏，我從今日更不敢作。」

爾時佛告諸菩薩言：「善男子！汝曾往昔于俱留孫如來法中出家為道，自恃多聞修持凈戒，常懷憍慢傲逸之心。又行頭陀少欲知足，於是功德復生執著。爾時有二說法比丘，多諸親友名聞利養。汝於是人以慳嫉心，妄言誹謗行淫慾事。是時法師親友眷屬，由汝離間說其重過，皆令疑惑不生信受，彼諸眾生於是法師無隨順心斷諸善根。是故汝等由斯惡業，已於六十百千歲中生阿鼻地獄。餘業未盡，復於四十百千歲中生等活地獄。餘業未盡，復於二十百千歲中生黑繩地獄。餘業未盡，復於六十百千歲中生燒熱地獄。從彼歿已還得為人，五百世中生盲無目。以殘業故，在在所生常多蒙鈍，忘失正念障覆善根，福德微少形容丑缺。人不喜見，誹謗輕賤戲弄欺嫌。常生邊地貧窮下劣，喪失財寶資生艱難，不為眾人尊重敬愛。從此歿已，於後末世五百歲中法欲滅時，還於邊地下劣家生，匱乏饑凍為人誹謗，忘失正念不修善法，設欲修行多諸留難。雖暫發起智慧光明，以業障故尋復還沒。汝等從彼五百歲后，是諸業障爾乃消滅，於後得生阿彌陀佛極樂世界，是時彼佛當爲汝等授阿耨多羅三藐三菩提記。」

爾時諸菩

【現代漢語翻譯】現代漢語譯本：他們著地，合掌恭敬地對佛說：『世尊，您說得太好了！請為我們解說這些業障。我們知道自己犯了罪，應當自我調伏，從今天起再也不敢造作惡業了。』那時，佛告訴各位菩薩說：『善男子！你們過去在俱留孫如來（Kakusandha Buddha）的教法中出家修行，自恃多聞，修持清凈的戒律，常常懷有驕慢傲慢之心。又修行頭陀行（dhuta，苦行），少欲知足，卻對這些功德又產生了執著。當時有兩位說法比丘，有很多親友，名聲和利養都很好。你們對這些人心生慳吝嫉妒，妄加誹謗，說他們行淫慾之事。當時，法師的親友眷屬，因為你們的離間，說他們的嚴重過失，都讓他們心生疑惑，不再信受，那些眾生對這位法師不再有隨順之心，斷絕了善根。因此，你們因為這些惡業，已經在六十百千歲中墮入阿鼻地獄（Avici hell）。剩餘的業力還沒有消盡，又在四十百千歲中墮入等活地獄（Sanjiva hell）。剩餘的業力還沒有消盡，又在二十百千歲中墮入黑繩地獄（Kalasutra hell）。剩餘的業力還沒有消盡，又在六十百千歲中墮入燒熱地獄（Tapana hell）。從那裡死後，又投生為人，五百世中生為盲人，沒有眼睛。因為殘餘的業力，無論投生到哪裡，都常常愚鈍矇昧，忘失正念，善根被遮蔽，福德微薄，容貌醜陋殘缺。人們不喜歡見到他們，誹謗輕賤，戲弄欺負。常常出生在邊遠貧窮下賤的地方，喪失財寶，生活艱難，不被眾人尊重敬愛。從那裡死後，在後世末法時期五百歲，佛法將要滅亡的時候，又出生在邊遠下賤的家庭，缺乏食物，遭受飢餓寒冷，被人誹謗，忘失正念，不修善法，即使想要修行，也會遇到很多阻礙。即使暫時生起智慧光明，也會因為業障而很快消失。你們從那五百歲之後，這些業障才會消滅，之後才能往生到阿彌陀佛（Amitabha Buddha）的極樂世界，那時，阿彌陀佛會為你們授阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的記別。』那時，各位菩薩

【English Translation】 English version: They knelt on the ground, joined their palms respectfully, and said to the Buddha, 'Excellent, World Honored One! We beseech you to explain these karmic obstacles to us. Knowing our sins, we shall subdue ourselves, and from this day forward, we dare not commit such actions again.' At that time, the Buddha told the Bodhisattvas, 'Good men! In the past, you had left home to practice the Way in the Dharma of Kakusandha Buddha. You relied on your extensive learning and the purity of your precepts, and you often harbored arrogance and pride. Furthermore, you practiced dhuta (ascetic practices), desiring little and being content, yet you became attached to these merits. At that time, there were two Dharma-preaching Bhikkhus who had many friends and were renowned for their fame and gain. You, with your stingy and jealous hearts, falsely slandered them, saying they engaged in sexual misconduct. At that time, the Dharma teachers' friends and relatives, due to your discord, spoke of their serious faults, causing them to doubt and lose faith. Those beings no longer had a compliant heart towards the Dharma teachers, and they severed their roots of goodness. Therefore, due to these evil deeds, you have already been in Avici hell for sixty hundred thousand years. The remaining karma has not yet been exhausted, and you will again be in Sanjiva hell for forty hundred thousand years. The remaining karma has not yet been exhausted, and you will again be in Kalasutra hell for twenty hundred thousand years. The remaining karma has not yet been exhausted, and you will again be in Tapana hell for sixty hundred thousand years. After dying from there, you will be reborn as humans, and for five hundred lifetimes, you will be born blind, without eyes. Because of the remaining karma, wherever you are born, you will always be dull and ignorant, forgetful of right mindfulness, your roots of goodness will be obscured, your merits will be meager, and your appearance will be ugly and flawed. People will dislike seeing you, slander you, despise you, mock you, and bully you. You will often be born in remote, poor, and lowly places, losing your wealth, and your livelihood will be difficult. You will not be respected or loved by others. After dying from there, in the last five hundred years of the Dharma's decline, you will be born again in remote and lowly families, lacking food, suffering from hunger and cold, being slandered by others, forgetting right mindfulness, not cultivating good deeds, and even if you wish to practice, you will encounter many obstacles. Even if you temporarily generate the light of wisdom, it will quickly disappear due to your karmic obstacles. After those five hundred years, these karmic obstacles will be eliminated, and then you will be able to be reborn in the Pure Land of Amitabha Buddha. At that time, that Buddha will bestow upon you the prediction of anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, the Bodhisattvas

薩等聞佛所說，舉身毛豎深生憂悔，便自抆淚，前白佛言：「世尊！我今發露悔其過咎。我等常于菩薩乘人輕慢嫉恚及餘業障，今于佛前如罪懺悔。我等今日於世尊前發弘誓願。

「世尊！我從今日至未來際，若於菩薩乘人見有違犯舉露其過，我等則為欺誑如來。

「世尊！我從今日至未來際，若於菩薩乘人戲弄譏嫌恐懼輕賤，我等則為欺誑如來。

「世尊！我從今日至未來際，若見在家出家菩薩乘人以五欲樂遊戲歡娛，見受用時，終不于彼伺求其過，常生信敬起教師想；若不爾者，我等則為欺誑如來。

「世尊！我從今日至未來際，若於菩薩乘人慳親友家及諸利養，惱彼身心令其逼迫，我等則為欺誑如來。

「世尊！我從今日至未來際，若於菩薩乘人以一粗言令其不悅，我等則為欺誑如來。

「世尊！我從今日至未來際，若於菩薩乘人晝夜六時不勤禮事，我等則為欺誑如來。

「世尊！我從今日至未來際，為欲護持此弘誓故不惜身命；若不爾者，我等則為欺誑如來。

「世尊！我從今日至未來際，若於聲聞及辟支佛以輕慢心謂于彼等不勝於我，我等則為欺誑如來。

「世尊！我從今日至未來際，若不善能摧伏其身生下劣想，如旃陀羅及於狗犬，我等則為欺

【現代漢語翻譯】現代漢語譯本薩等（指聽法的眾人）聽聞佛陀所說，全身汗毛豎立，內心深感憂愁和後悔，便擦拭眼淚，上前對佛說：『世尊！我們現在發露懺悔自己的過錯。我們常常對修習菩薩乘的人輕慢、嫉妒、嗔恨，以及其他業障，今天在佛前如實懺悔。我們今天在世尊面前發下宏大的誓願。』『世尊！我們從今天起直到未來，如果看到修習菩薩乘的人有任何違犯，就揭露他們的過錯，我們就是欺騙如來。』『世尊！我們從今天起直到未來，如果對修習菩薩乘的人戲弄、譏諷、嫌棄、恐懼、輕賤，我們就是欺騙如來。』『世尊！我們從今天起直到未來，如果看到在家或出家的修習菩薩乘的人以五欲之樂遊戲歡娛，看到他們受用時，我們絕不會伺機尋找他們的過錯，而是常常生起信敬之心，視他們為老師；如果不是這樣，我們就是欺騙如來。』『世尊！我們從今天起直到未來，如果對修習菩薩乘的人吝惜親友的家產以及各種供養，惱亂他們的身心，使他們感到逼迫，我們就是欺騙如來。』『世尊！我們從今天起直到未來，如果對修習菩薩乘的人說一句粗暴的話，使他們不高興，我們就是欺騙如來。』『世尊！我們從今天起直到未來，如果對修習菩薩乘的人，白天黑夜六時（指一天中的六個時段）不勤加禮敬侍奉，我們就是欺騙如來。』『世尊！我們從今天起直到未來，爲了護持這個宏大的誓願，我們不惜生命；如果不是這樣，我們就是欺騙如來。』『世尊！我們從今天起直到未來，如果對聲聞（指聽聞佛陀教誨而修行的人）和辟支佛（指獨自覺悟的人）以輕慢之心，認為他們不如我們，我們就是欺騙如來。』『世尊！我們從今天起直到未來，如果不能善於降伏自己的身心，生起卑劣的想法，把自己看作像旃陀羅（指印度種姓制度中的賤民）和狗一樣，我們就是欺騙如來。』

【English Translation】 English version Then, Sā (referring to the assembly of listeners) and others, hearing what the Buddha had said, their hair stood on end, and they felt deep sorrow and remorse. They wiped away their tears and stepped forward, saying to the Buddha: 'World Honored One! We now confess and repent our faults. We have often been disrespectful, jealous, and hateful towards those who practice the Bodhisattva path, and we have accumulated other karmic obstacles. Today, we sincerely repent before the Buddha. Today, we make a great vow before the World Honored One.' 'World Honored One! From this day until the future, if we see anyone practicing the Bodhisattva path committing any transgression and expose their faults, we would be deceiving the Tathagata (another name for the Buddha).' 'World Honored One! From this day until the future, if we ridicule, mock, despise, fear, or belittle anyone practicing the Bodhisattva path, we would be deceiving the Tathagata.' 'World Honored One! From this day until the future, if we see lay or monastic practitioners of the Bodhisattva path enjoying the pleasures of the five desires, we will never seek their faults when we see them indulging. Instead, we will always generate faith and respect, regarding them as teachers. If we do not do so, we would be deceiving the Tathagata.' 'World Honored One! From this day until the future, if we are stingy with the possessions of friends and various offerings to those practicing the Bodhisattva path, and if we trouble their minds and bodies, causing them distress, we would be deceiving the Tathagata.' 'World Honored One! From this day until the future, if we speak a single harsh word to a practitioner of the Bodhisattva path, causing them displeasure, we would be deceiving the Tathagata.' 'World Honored One! From this day until the future, if we do not diligently pay homage and serve practitioners of the Bodhisattva path during the six periods of the day and night, we would be deceiving the Tathagata.' 'World Honored One! From this day until the future, in order to uphold this great vow, we will not hesitate to sacrifice our lives. If we do not do so, we would be deceiving the Tathagata.' 'World Honored One! From this day until the future, if we look down upon the Śrāvakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own) with contempt, thinking that they are inferior to us, we would be deceiving the Tathagata.' 'World Honored One! From this day until the future, if we are not able to subdue our own minds and bodies, and if we generate inferior thoughts, regarding ourselves as being like a Candala (an untouchable in the Indian caste system) or a dog, we would be deceiving the Tathagata.'

誑如來。

「世尊！我從今日至未來際，若自讚嘆於他毀呰，我等則為欺誑如來。

「世尊！我從今日至未來際，若不怖畏斗諍之處，去百由旬如疾風吹，我等則為欺誑如來。

「世尊！我從今日至未來際，若於持戒多聞頭陀少欲知足一切功德身自炫曜，我等則為欺誑如來。

「世尊！我從今日至未來際，所修善本不自矜伐，所行罪業慚愧發露；若不爾者，我等則為欺誑如來。」

爾時世尊贊諸菩薩：「善哉善哉！善男子！善說如是覺悟之法，善發如是廣大誓願。能以如是決定之心安住其中，一切業障皆悉消滅，無量善根亦當增長。」

佛復告彌勒菩薩摩訶薩言：「彌勒！若有菩薩為欲清凈諸業障者，當發如是廣大誓願。」

爾時彌勒菩薩白佛言：「世尊！頗有善男子善女人等護持此愿，當得圓滿不退轉耶？」

佛告彌勒菩薩言：「有善男子善女人等行菩薩道護持此愿，寧捨身命終不缺減令其退轉。」

爾時彌勒菩薩復白佛言：「世尊！若有菩薩於後末世五百歲中法欲滅時，成就幾法，安隱無惱而得解脫？」

佛告彌勒菩薩言：「彌勒！若有菩薩於後末世五百歲中法欲滅時，當成就四法，安隱無惱而得解脫。何等為四？所謂于諸眾生不求其過，見諸菩

【現代漢語翻譯】現代漢語譯本『欺誑如來。』『世尊！我從今日直至未來，如果自我讚揚而譭謗他人，我們就是欺騙如來。』『世尊！我從今日直至未來，如果不在畏懼爭鬥的地方，像疾風一樣迅速逃離百由旬之外，我們就是欺騙如來。』『世尊！我從今日直至未來，如果對於持戒、多聞、頭陀（苦行）少欲知足等一切功德，自身炫耀，我們就是欺騙如來。』『世尊！我從今日直至未來，所修的善行不自我誇耀，所犯的罪業慚愧地發露；如果不是這樣，我們就是欺騙如來。』這時，世尊讚歎各位菩薩：『好啊，好啊！善男子！善於宣說這樣的覺悟之法，善於發起這樣廣大的誓願。能夠以這樣堅定的心安住其中，一切業障都將消滅，無量的善根也將增長。』佛又告訴彌勒菩薩摩訶薩（未來佛）說：『彌勒！如果有菩薩想要清凈各種業障，應當發起這樣廣大的誓願。』這時，彌勒菩薩對佛說：『世尊！是否有善男子、善女人等護持此愿，能夠得到圓滿不退轉的境界呢？』佛告訴彌勒菩薩說：『有善男子、善女人等行菩薩道護持此愿，寧願捨棄生命也終不減少，使其退轉。』這時，彌勒菩薩又對佛說：『世尊！如果有菩薩在後世末法五百歲，佛法將要滅亡的時候，成就幾種法，能夠安穩無惱而得到解脫呢？』佛告訴彌勒菩薩說：『彌勒！如果有菩薩在後世末法五百歲，佛法將要滅亡的時候，應當成就四種法，能夠安穩無惱而得到解脫。是哪四種呢？就是對於一切眾生不求他們的過失，見到諸菩

【English Translation】 English version 'Deceiving the Tathagata.' 'World Honored One! From this day until the future, if we praise ourselves and disparage others, we are deceiving the Tathagata (如來, Thus Come One).' 'World Honored One! From this day until the future, if we do not fear places of conflict and flee a hundred yojanas (由旬, ancient Indian unit of distance) like a swift wind, we are deceiving the Tathagata.' 'World Honored One! From this day until the future, if we boast about our own merits in keeping precepts, learning, practicing dhuta (頭陀, ascetic practices), having few desires, being content, and all other virtues, we are deceiving the Tathagata.' 'World Honored One! From this day until the future, we will not boast about the good deeds we have cultivated, and we will confess with shame the sinful deeds we have committed; if we do not do so, we are deceiving the Tathagata.' At that time, the World Honored One praised the Bodhisattvas: 'Excellent, excellent! Good men! You have well spoken of such a Dharma of awakening, and you have well made such great vows. If you can abide in them with such a resolute mind, all karmic obstacles will be eliminated, and immeasurable roots of goodness will also grow.' The Buddha further told the Bodhisattva Mahasattva (菩薩摩訶薩, great Bodhisattva) Maitreya (彌勒, the future Buddha): 'Maitreya! If there are Bodhisattvas who wish to purify their karmic obstacles, they should make such great vows.' At that time, the Bodhisattva Maitreya said to the Buddha: 'World Honored One! Are there good men and good women who uphold these vows and can attain complete non-retrogression?' The Buddha told the Bodhisattva Maitreya: 'There are good men and good women who practice the Bodhisattva path and uphold these vows, and they would rather give up their lives than diminish them or allow them to regress.' At that time, the Bodhisattva Maitreya again said to the Buddha: 'World Honored One! If there are Bodhisattvas in the latter five hundred years of the Dharma-ending age, when the Dharma is about to perish, what practices must they accomplish to attain liberation peacefully and without affliction?' The Buddha told the Bodhisattva Maitreya: 'Maitreya! If there are Bodhisattvas in the latter five hundred years of the Dharma-ending age, when the Dharma is about to perish, they should accomplish four practices to attain liberation peacefully and without affliction. What are the four? They are: not seeking the faults of all sentient beings, seeing all beings

薩有所違犯終不舉露，于諸親友及施主家不生執著，永斷一切粗獷之言。彌勒！是為菩薩於後末世五百歲中法欲滅時，成就四法安隱無惱而得解脫。」

爾時世尊欲重宣此義而說偈言：

「不求他過失，　　亦不舉人罪，　離粗語慳吝，　　是人當解脫。

「彌勒！復有菩薩於後末世五百歲中法欲滅時，當成就四法，安隱無惱而得解脫。何等為四？所謂不應親近懈怠之人，舍離一切憒鬧之眾，獨處閑靜常勤精進，以善方便調伏其身。彌勒！是為菩薩於後末世五百歲中法欲滅時，成就四法安隱無惱而得解脫。」

爾時世尊欲重宣此義而說偈言：

「當舍于懈怠，　　遠離諸憒鬧，　寂靜常知足，　　是人當解脫。」

爾時世尊說此偈已，告彌勒菩薩言：「彌勒！是故菩薩於後末世五百歲時，欲自無惱而解脫者、除滅一切諸業障者，應當舍離憒鬧之處，住阿蘭若寂靜林中。于不應修而修行者，及諸懶墮懈怠之屬，皆當遠離。但自觀身不求他過，樂於恬默，勤行般若波羅蜜多相應之行。若欲于彼諸眾生等，深生憐愍多所饒益，應以無希望心清凈說法。

「複次彌勒！若菩薩以無希望心行法施時，不著名聞利養果報，以饒益事而為上首，常為眾生廣宣正法，當得成就二十種利。云何名

【現代漢語翻譯】現代漢語譯本：『對於自己所犯的過錯，終究不會揭露出來；對於親友以及施主家，不產生執著；永遠斷絕一切粗暴的話語。彌勒（Maitreya，未來佛）！這就是菩薩在後世末法時期，佛法將要滅亡時，成就這四種法，安穩無惱而得到解脫。』

當時，世尊爲了重申這個道理，說了偈語：

『不尋求他人的過失，也不揭露他人的罪過，遠離粗暴的言語和慳吝，這樣的人應當得到解脫。』

『彌勒！還有菩薩在後世末法時期，佛法將要滅亡時，應當成就四種法，安穩無惱而得到解脫。是哪四種呢？就是不應該親近懈怠的人，舍離一切喧鬧的場所，獨自處於閑靜之處，常常勤奮精進，用善巧的方法調伏自己的身心。彌勒！這就是菩薩在後世末法時期，佛法將要滅亡時，成就這四種法，安穩無惱而得到解脫。』

當時，世尊爲了重申這個道理，說了偈語：

『應當捨棄懈怠，遠離各種喧鬧，保持寂靜常常知足，這樣的人應當得到解脫。』

當時，世尊說完這些偈語后，告訴彌勒菩薩說：『彌勒！因此，菩薩在後世末法時期，想要自己沒有煩惱而得到解脫，消除一切業障，就應當舍離喧鬧的地方，住在阿蘭若（Aranya，寂靜處）寂靜的樹林中。對於不應該修習卻去修習的人，以及那些懶惰懈怠的人，都應當遠離。只是觀察自己的身心，不尋求他人的過失，樂於安靜，勤奮修行與般若波羅蜜多（Prajnaparamita，智慧到彼岸）相應的行為。如果想要對那些眾生等，深深地生起憐憫之心，給予他們更多的利益，就應該以不求回報的心清凈地說法。』

『再者，彌勒！如果菩薩以不求回報的心行法佈施時，不追求名聞利養的果報，以利益眾生為首要，常常為眾生廣泛宣說正法，就應當得到成就二十種利益。哪二十種利益呢？』

【English Translation】 English version: 'Whatever transgressions one has committed, one will ultimately not reveal them; towards relatives and the families of benefactors, one will not develop attachments; one will forever cease all coarse speech. Maitreya (the future Buddha)! This is how a Bodhisattva, in the latter days of the Dharma's decline, when the Dharma is about to perish, achieves these four dharmas, attaining peacefulness, freedom from affliction, and liberation.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Not seeking the faults of others, nor revealing the sins of others, abandoning coarse speech and stinginess, such a person shall attain liberation.'

'Maitreya! Furthermore, a Bodhisattva, in the latter days of the Dharma's decline, when the Dharma is about to perish, should achieve four dharmas, attaining peacefulness, freedom from affliction, and liberation. What are these four? Namely, one should not associate with lazy people, one should abandon all noisy crowds, one should dwell alone in quiet places, and one should always diligently strive with skillful means to subdue one's body and mind. Maitreya! This is how a Bodhisattva, in the latter days of the Dharma's decline, when the Dharma is about to perish, achieves these four dharmas, attaining peacefulness, freedom from affliction, and liberation.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'One should abandon laziness, stay away from all noisy crowds, remain in tranquility and always be content, such a person shall attain liberation.'

At that time, after the World Honored One spoke these verses, he said to Bodhisattva Maitreya: 'Maitreya! Therefore, a Bodhisattva, in the latter days of the Dharma's decline, who wishes to be free from affliction and attain liberation, and to eliminate all karmic obstacles, should abandon noisy places and dwell in the quiet forests of Aranya (a secluded place). Those who practice what should not be practiced, and those who are lazy and indolent, should all be avoided. One should only observe one's own body and mind, not seek the faults of others, delight in tranquility, and diligently practice conduct that corresponds to Prajnaparamita (the perfection of wisdom). If one wishes to deeply generate compassion for those sentient beings and greatly benefit them, one should teach the Dharma with a pure mind, without any expectation of reward.'

'Furthermore, Maitreya! If a Bodhisattva practices Dharma giving with a mind free from expectations, not seeking fame, gain, or karmic retribution, but prioritizing the benefit of sentient beings, and constantly widely proclaims the true Dharma for sentient beings, then one shall achieve twenty kinds of benefits. What are these twenty kinds of benefits?'

為二十種利？所謂正念成就，智慧具足，有堅持力，住清凈行，生覺悟心，得出世智，不為眾魔之所得便，少於貪慾，無有瞋恚，亦不愚癡，諸佛世尊之所憶念，非人守護，無量諸天加其威德，眷屬親友無能沮壞，有所言說人必信受，不為冤家伺求其便，得無所畏，多諸快樂，為諸智人之所稱歎，善能說法眾人敬仰。彌勒！是為菩薩當得成就二十種利，不著名聞利養果報，行饒益事而為上首，常為眾生以無希望心清凈說法。

「複次彌勒！若菩薩以無希望心行法施時，不著名聞利養果報，以饒益事而為上首，常為眾生廣宣正法，又能成就二十種利。云何名為二十種利？所謂未生辯才而能得生；已生辯才終不忘失；常勤修習得陀羅尼；以少功用善能利益無量眾生；以少功用令諸眾生起增上心恭敬尊重；得身、口、意清凈律儀；超過一切惡道怖畏；于命終時心得歡喜；顯揚正法；摧伏異論；一切豪貴威德尊嚴猶自不能有所窺望，何況下劣少福眾生；諸根成就無能映蔽；具足攝受殊勝意樂；得奢摩他、毗婆舍那；難行之行皆得圓滿；發起精進普護正法；速疾能超不退轉地；一切行中隨順而住。彌勒！是為菩薩當得成就二十種利，不著名聞利養果報，行饒益事而為上首，常為眾生以無希望心清凈說法。」

佛告彌

【現代漢語翻譯】現代漢語譯本：什麼是二十種利益？也就是正念成就，智慧圓滿，有堅持力，安住于清凈的行為，生起覺悟之心，獲得出世的智慧，不被眾魔所趁，減少貪慾，沒有嗔恚，也不愚癡，被諸佛世尊所憶念，有非人守護，無量諸天增加其威德，眷屬親友無法破壞，所說的話人們必定信受，不被冤家伺機報復，獲得無所畏懼，擁有諸多快樂，被有智慧的人所稱讚，善於說法，眾人敬仰。彌勒（菩薩名）！這就是菩薩應當成就的二十種利益，不執著于名聲利益和果報，以利益眾生為首要，常常以無所求的心為眾生清凈說法。

再者，彌勒！如果菩薩以無所求的心行法佈施時，不執著于名聲利益和果報，以利益眾生為首要，常常為眾生廣泛宣說正法，又能成就二十種利益。什麼是二十種利益？也就是未生起的辯才能夠生起；已經生起的辯才終不忘失；常常勤奮修習獲得陀羅尼（總持，記憶力）；以少許的功用就能善巧地利益無量眾生；以少許的功用就能使眾生生起增上心，恭敬尊重；獲得身、口、意清凈的戒律；超越一切惡道的怖畏；在臨終時內心感到歡喜；弘揚正法；摧伏外道的邪說；一切豪貴威德尊嚴的人都不能窺視，更何況是下劣少福的眾生；諸根完好無缺，無法被遮蔽；具足攝受殊勝的意樂；獲得奢摩他（止）和毗婆舍那（觀）；難行的行為都能圓滿；發起精進，普遍守護正法；迅速能夠超越不退轉地；在一切行為中隨順而住。彌勒！這就是菩薩應當成就的二十種利益，不執著于名聲利益和果報，以利益眾生為首要，常常以無所求的心為眾生清凈說法。

佛告訴彌勒（菩薩名）

【English Translation】 English version: What are the twenty benefits? They are: the accomplishment of right mindfulness, the perfection of wisdom, having perseverance, dwelling in pure conduct, generating the mind of enlightenment, attaining transcendent wisdom, not being taken advantage of by demons, having little greed, no hatred, and no ignorance, being remembered by all Buddhas and World Honored Ones, being protected by non-humans, having immeasurable devas increase their power, not being able to be destroyed by family and friends, having one's words believed by people, not being sought for revenge by enemies, attaining fearlessness, having much happiness, being praised by the wise, being skilled in teaching, and being revered by the masses. Maitreya (a Bodhisattva)! These are the twenty benefits that a Bodhisattva should attain, not being attached to fame, gain, or karmic retribution, taking the benefit of sentient beings as the priority, and always purely teaching the Dharma to sentient beings with a selfless mind.

Furthermore, Maitreya! If a Bodhisattva practices Dharma giving with a selfless mind, not being attached to fame, gain, or karmic retribution, taking the benefit of sentient beings as the priority, and always widely proclaiming the true Dharma to sentient beings, they can also attain twenty benefits. What are the twenty benefits? They are: the ability to generate eloquence that has not yet arisen; the eloquence that has already arisen will never be lost; always diligently practicing to attain Dharani (total retention, memory); being able to skillfully benefit immeasurable sentient beings with little effort; being able to make sentient beings generate an increased mind of respect and reverence with little effort; attaining pure precepts of body, speech, and mind; transcending all fears of evil paths; feeling joy in the mind at the time of death; propagating the true Dharma; subduing heterodox views; not being able to be looked down upon by all the powerful and noble, let alone inferior beings with little merit; having all faculties complete and not obscured; possessing the ability to receive superior intentions; attaining Samatha (calm abiding) and Vipassana (insight); being able to complete difficult practices; generating diligence to universally protect the true Dharma; being able to quickly transcend the stage of non-retrogression; and abiding in accordance with all practices. Maitreya! These are the twenty benefits that a Bodhisattva should attain, not being attached to fame, gain, or karmic retribution, taking the benefit of sentient beings as the priority, and always purely teaching the Dharma to sentient beings with a selfless mind.

The Buddha told Maitreya (a Bodhisattva)

勒：「汝觀未來后五百歲，有諸菩薩甚為無智，行法施時若有利養生歡喜心，若無利養不生歡喜。彼諸菩薩為人說法，作如是心：『云何當令親友檀越歸屬於我？』復更念言：『云何當令在家出家諸菩薩等，而於我所生凈信心，恭敬供養衣服飲食臥具湯藥？』如是菩薩以財利故為人說法，若無利養心生疲厭。彌勒！譬如有人志樂清凈，或為死蛇死狗死人等尸、膿血爛壞繫著其頸。是人憂惱深生厭患，以違逆故迷悶不安。彌勒！當知於後末世五百歲中，說法之人亦復如是，于諸一切無利養處，不順其心無有滋味，便生厭倦棄捨而去。彼諸法師作如是念：『我於此中說法無益。何以故？是諸人等於我所須衣服飲食臥具醫藥不生憂念。何緣於此徒自疲勞。』彌勒！是諸法師自求供養給侍尊重，攝受同住及於近住，不為於法及利益事而攝受之。是諸法師自求飲食衣服臥具，詐現異相入于王城國邑聚落，而實不為利益成熟于諸眾生。彌勒！我不說言有希求者為法施清凈。何以故？若心有希求則法無平等。我不說言貪污心者能成熟眾生。何以故？自未成熟能成熟他，無有是處。彌勒！我不說言尊重供養安樂其身，貪著攝受不凈物者為利益事。何以故？為求自身安隱豐樂攝受眾會，不能令其安住正信。彌勒！我不說言矯詐之人住阿蘭

若，薄福德者而為少欲，貪勝味者名易滿足，多求美膳以為乞食。彌勒！我不說言乞求種種上妙衣服，謂如是等持糞掃衣。彌勒！我不說言在家出家無識知者為離憒鬧。彌勒！我不說言諂曲之人值佛興世，求他短者為如理修行，多損害者名戒蘊清凈，增上慢者為多聞第一。彌勒！我不說言好朋黨者名住律儀，心貢高者名尊敬法師，綺語輕弄為善說法，與俗交雜能于僧眾離諸過失。彌勒，我不說言簡勝福田為施不望報，求恩報者為善攝諸事，求恭敬利養為志樂清凈，多妄計者以為出家。彌勒！我不說言分別彼我名樂持戒，不尊敬者名為聽法，樂著世典咒詛言論以為受法。彌勒！我不說言于諸空性無勝解者能出離生死，多執著者為離諸行。彌勒！我不說言于菩提分住有所得名為證智。彌勒！我不說言無勢力者忍辱成就，無嬈觸者被忍辱甲，少煩惱者名律儀清凈，邪方便者為如說修行。彌勒！我不說言愛言說者為一心住，好營世務於法無損，志樂清凈墮諸惡趣，修習智慧為憒鬧行。彌勒！我不說言方便相應名為諂曲，不求利養而為妄語，無執著者誹謗正法，護正法者而惜身命，所行下劣為無勝慢。如是彌勒！於後末世五百歲中，當有菩薩鈍根小智諂曲虛誑，住于賊行。汝應護之。」

爾時彌勒菩薩白佛言：「世尊！最

【現代漢語翻譯】現代漢語譯本：『彌勒！如果福德淺薄的人表現得少欲，貪圖美味的人自稱容易滿足，卻爲了乞食而追求各種精美食物。彌勒！我不說那些乞求各種上等華麗衣服的人，是持守糞掃衣（指撿拾丟棄的破布製成的衣服）的修行者。彌勒！我不說那些在家或出家卻不明事理的人，是遠離喧囂的人。彌勒！我不說那些諂媚虛偽的人，在佛陀住世時出現，專門挑別人缺點的人是如理修行，那些經常損害他人的人是持戒清凈，那些增上慢（自以為是）的人是多聞第一。彌勒！我不說那些喜歡結黨營私的人是安住于律儀，那些內心驕傲自大的人是尊敬法師，那些花言巧語、輕浮戲弄的人是善於說法，那些與世俗混雜的人能在僧團中遠離過失。彌勒！我不說那些挑選殊勝福田（指值得佈施的對象）的人是佈施不求回報，那些求恩報的人是善於處理事務，那些追求恭敬利養的人是志向清凈，那些多有妄想的人是出家修行。彌勒！我不說那些分別你我的人是樂於持戒，那些不尊敬的人是聽法，那些喜歡世俗典籍、咒語言論的人是接受佛法。彌勒！我不說那些對空性沒有深刻理解的人能脫離生死輪迴，那些執著於事物的人是遠離諸行。彌勒！我不說那些在菩提分（指通往覺悟的修行方法）上有所得的人是證得智慧。彌勒！我不說那些沒有勢力的人是忍辱成就，那些沒有被侵擾的人是披上了忍辱的鎧甲，那些煩惱少的人是持戒清凈，那些使用邪門方便的人是如法修行。彌勒！我不說那些喜歡說話的人是一心安住，那些熱衷於世俗事務的人對佛法沒有損害，那些志向不清凈的人會墮入惡道，那些修習智慧的人是擾亂修行。彌勒！我不說那些方便相應（指善巧方便）的人是諂媚虛偽，那些不求利養而說妄語的人，那些沒有執著的人誹謗正法，那些護持正法的人卻愛惜自己的生命，那些行為低下的人是沒有高慢之心。彌勒！在後世末法五百年中，會有菩薩根性遲鈍、智慧淺薄、諂媚虛偽，住在盜賊的行為中。你應該守護他們。』這時，彌勒菩薩對佛說：『世尊！最

【English Translation】 English version: 'Maitreya! If those with little merit appear to be content with little, those who crave delicious flavors claim to be easily satisfied, yet seek various exquisite foods for alms. Maitreya! I do not say that those who beg for various superior and luxurious clothes are practitioners who uphold the practice of wearing discarded rags (referring to clothes made from discarded rags). Maitreya! I do not say that those who are ignorant, whether lay or monastic, are those who have distanced themselves from clamor. Maitreya! I do not say that those who are flattering and deceitful, who appear when the Buddha is in the world, and who specialize in finding fault with others, are practicing correctly; those who frequently harm others are pure in their precepts; those who are arrogant are the foremost in learning. Maitreya! I do not say that those who like to form factions are abiding in the precepts; those who are proud and arrogant are respecting the Dharma teachers; those who are eloquent and frivolous are good at expounding the Dharma; those who mingle with the laity can avoid faults in the Sangha. Maitreya! I do not say that those who choose superior fields of merit (referring to worthy recipients of offerings) are giving without expecting returns; those who seek repayment are good at managing affairs; those who seek respect and gain are pure in their aspirations; those who have many delusions are practicing monasticism. Maitreya! I do not say that those who distinguish between 'you' and 'I' are happy to uphold the precepts; those who are disrespectful are listening to the Dharma; those who enjoy worldly texts and incantations are receiving the Dharma. Maitreya! I do not say that those who do not have a deep understanding of emptiness can escape the cycle of birth and death; those who are attached to things are detached from all actions. Maitreya! I do not say that those who have attained something in the Bodhi factors (referring to the practices leading to enlightenment) have attained wisdom. Maitreya! I do not say that those who have no power have achieved patience; those who have not been disturbed have donned the armor of patience; those who have few afflictions are pure in their precepts; those who use wrong means are practicing correctly. Maitreya! I do not say that those who love to talk are abiding in one-pointedness; those who are enthusiastic about worldly affairs do not harm the Dharma; those whose aspirations are not pure will fall into evil realms; those who cultivate wisdom are engaging in disruptive practices. Maitreya! I do not say that those who are skillful in means (referring to expedient methods) are flattering and deceitful; those who speak falsely without seeking gain; those who are not attached slander the true Dharma; those who protect the true Dharma cherish their own lives; those whose actions are inferior have no arrogance. Maitreya! In the last five hundred years of the Dharma-ending age, there will be Bodhisattvas who are dull in nature, shallow in wisdom, flattering, deceitful, and living in the ways of thieves. You should protect them.' At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! The most'

后末世五百歲中，唯此六十諸菩薩等業障所纏，為復更有餘菩薩耶？」

佛告彌勒菩薩言：「彌勒！於後末世五百歲中，有諸菩薩多為業障之所纏覆。是諸業障，或有消滅、或復增長。彌勒！於此五百諸菩薩中，有二十菩薩業障微少，后五百歲還來生此城邑聚落廛闬山野，種姓尊豪有大威德，聰明智慧善巧方便，心意調柔常懷慈愍，多所饒益，顏貌端嚴辯才清妙，數術工巧皆能善知。自隱其德安住頭陀功德之行，在在所生舍家為道。已於無量阿僧祇俱胝劫中，積集阿耨多羅三藐三菩提，護持正法不惜身命，住阿蘭若空閑林中，常勤精進不求利養，善入一切眾生心行，咒術言論悉能了知，于諸義理少聞多解，辯才智慧皆悉具足。彼諸菩薩於是法中，精勤修習得陀羅尼無礙辯才，於四眾中宣說正法，以佛威德加被力故，于佛所說修多羅、祇夜、受記、伽陀、優陀那、尼陀那、阿波陀那、伊帝越多伽、阇多伽、毗佛略、阿浮陀達摩、優波提舍皆得辯才無礙自在。彌勒！彼諸二十善巧菩薩，從於和上阿阇梨所得聞無量百千契經，皆能受持。當說是言：『我此法門，從某和上阿阇梨所親自聽受，無有疑惑。』彌勒！于彼時中當有在家出家諸菩薩等，無有智慧善巧方便，於此受持正法菩薩所說之法，卻生譏笑輕譭謗言：『如

【現代漢語翻譯】現代漢語譯本：『在末法時期五百年後，難道只有這六十位菩薩被業障纏繞嗎？還有其他的菩薩嗎？』佛陀告訴彌勒菩薩說：『彌勒，在末法時期五百年後，確實有很多菩薩被業障所纏繞。這些業障，有的會消滅，有的會增長。彌勒，在這五百位菩薩中，有二十位菩薩的業障很輕微，在後五百年會再次降生到城市、村落、街市、山野，出身尊貴豪門，具有大威德，聰明智慧，善於運用各種方便法門，心意調柔，常懷慈悲憐憫之心，能利益很多人，容貌端正莊嚴，辯才清妙，精通各種數術和技巧。他們會隱藏自己的功德，安住于頭陀苦行，無論轉生到哪裡都會捨棄家庭出家修行。他們已經在無量阿僧祇俱胝劫中，積累了無上正等正覺的資糧，護持正法不惜生命，住在寂靜的阿蘭若空閑林中，常常勤奮精進，不求名利供養，善於瞭解一切眾生的心行，對於咒術和言論都能通達明瞭，對於各種義理能少聞多解，辯才和智慧都具足。這些菩薩會精勤修習佛法，獲得陀羅尼和無礙辯才，在四眾弟子中宣說正法。依靠佛陀的威德加持，對於佛陀所說的修多羅（經）、祇夜（偈頌）、受記（授記）、伽陀（諷誦偈）、優陀那（自說偈）、尼陀那（因緣）、阿波陀那（譬喻）、伊帝越多伽（本事）、阇多伽（本生）、毗佛略（方廣）、阿浮陀達摩（未曾有法）、優波提舍（論議）都能辯才無礙，自在宣說。彌勒，這二十位善巧的菩薩，從他們的和尚（Upadhyaya）和阿阇梨（Acarya）那裡聽聞了無量百千的契經，都能受持。他們會這樣說：『我所說的這個法門，是從某位和尚或阿阇梨那裡親自聽受的，沒有絲毫疑惑。』彌勒，在那個時候，會有一些在家和出家的菩薩，他們沒有智慧和善巧方便，對於這些受持正法的菩薩所說的法，反而會譏笑、輕視、誹謗說：『這些說法不是佛陀所說的。』

【English Translation】 English version: 'In the last five hundred years of the Dharma-ending Age, are only these sixty Bodhisattvas entangled by karmic obstacles? Are there any other Bodhisattvas?' The Buddha told Bodhisattva Maitreya, 'Maitreya, in the last five hundred years of the Dharma-ending Age, there are indeed many Bodhisattvas who are entangled by karmic obstacles. These karmic obstacles, some will be eliminated, and some will increase. Maitreya, among these five hundred Bodhisattvas, there are twenty Bodhisattvas whose karmic obstacles are very slight. In the next five hundred years, they will be reborn in cities, villages, markets, and mountains, coming from noble and wealthy families, possessing great power and virtue, being intelligent and wise, skilled in using various expedient means, with gentle minds, always harboring compassion and pity, able to benefit many people, with dignified and beautiful appearances, clear and wonderful eloquence, and proficient in various numerology and skills. They will conceal their merits, abide in the practice of asceticism (dhuta), and wherever they are reborn, they will renounce their families to practice the Way. They have already accumulated the resources for Anuttara-samyak-sambodhi (supreme perfect enlightenment) in immeasurable asamkhya kotis of kalpas, protecting the Dharma without cherishing their lives, living in quiet aranyas (forests), always diligently practicing, not seeking fame or offerings, being skilled in understanding the minds and actions of all sentient beings, able to comprehend mantras and discourses, and able to understand many meanings from hearing little, possessing both eloquence and wisdom. These Bodhisattvas will diligently practice the Dharma, obtain dharanis (mantras) and unobstructed eloquence, and proclaim the Dharma among the four assemblies. Relying on the Buddha's majestic power and blessing, they will have unobstructed eloquence and freedom in explaining the Sutras (Sutra), Geyas (verses), Vyakaranas (predictions), Gathas (stanzas), Udana (spontaneous verses), Nidanas (causes), Avadanas (parables), Itivuttakas (sayings), Jatakas (birth stories), Vaipulyas (extensive teachings), Adbhuta-dharmas (marvelous teachings), and Upadesas (commentaries) spoken by the Buddha. Maitreya, these twenty skillful Bodhisattvas, having heard countless hundreds of thousands of sutras from their Upadhyayas (preceptors) and Acaryas (teachers), will be able to uphold them. They will say, 'This Dharma that I speak of, I have personally heard from such and such Upadhyaya or Acarya, without any doubt.' Maitreya, at that time, there will be some lay and monastic Bodhisattvas who lack wisdom and skillful means. Instead of accepting the Dharma spoken by these Bodhisattvas who uphold the Dharma, they will ridicule, despise, and slander them, saying, 'These teachings are not what the Buddha taught.'

是之法，皆由汝等善巧言詞隨意製造，實非如來之所宣說。我等於中不能信樂發希有心。』彌勒！當爾之時，無量眾生於是法師皆生誹謗，舍之而去互相謂言：『是諸比丘無有軌範，多諸邪說，不依契經、不依戒律，猶如倡伎戲弄之法。汝等於中莫生信樂發希有心，非正法也。』彌勒！彼諸愚人為魔所持，於是法中不能解了，謂非如來之所演說。於是持法諸比丘所生於誹謗，作壞法業。以是因緣，當墮惡道。是故彌勒！若諸智慧善巧菩薩欲護正法當隱其德，于多分別諸眾生所應須護念，莫令于汝生不善心。」

爾時彌勒菩薩而白佛言：「希有世尊！於後末世五百歲中，有諸菩薩甚為無智，于大眾中誹謗正法及持法者，復于其中當於辯才及陀羅尼，而於是法不能信受。

「世尊！譬如有人渴乏須水，往詣泉池而欲飲之。是人先來，投諸糞穢於此水中。后不覺知欲飲其水，便取嗅之。既聞臭已，不飲其水。彼之自污更說其過，乃至嘆言：『奇哉！此水甚大臭穢。』是人過失都不覺知，而於是水反生怨咎。世尊！如泉池者，當知即是持法比丘。由佛神力，於此法眼善能解說。又復如彼愚癡之人，若於泉池自投糞穢，后不覺知欲飲水者。世尊！最後末世五百歲中，有諸無智諸菩薩等亦復如是，于彼正法及持法者生

{ "translations": [ "現代漢語譯本", "『這些法，都是你們用巧妙的言辭隨意編造的，實際上不是如來所宣說的。我們對這些不能信服，也不會產生稀有之心。』彌勒（菩薩名，意為慈氏）！那時，無數眾生會誹謗這些法師，捨棄他們而去，互相說道：『這些比丘沒有規矩，多說邪理，不依據契經（佛經），不依據戒律，就像戲子表演一樣。你們不要對他們產生信服，不要產生稀有之心，這不是正法。』彌勒！那些愚人被魔所控制，對這些法不能理解，認為不是如來所說的。因此誹謗這些持法的比丘，造作破壞佛法的惡業。因為這個緣故，他們會墮入惡道。所以彌勒！如果那些智慧善巧的菩薩想要守護正法，就應當隱藏自己的德行，對於那些需要被護念的眾生，要多加分別，不要讓他們對你產生不好的想法。」， "", "這時，彌勒菩薩對佛說：『稀有啊，世尊！在後來的末世五百歲中，會有一些菩薩非常愚癡，在大眾中誹謗正法和持法的人，而且對於辯才和陀羅尼（總持，記憶力）也不能信受。』", "", "『世尊！譬如有人口渴需要水，去到泉池想要喝水。這個人先前把糞便投到這水中。後來不記得了，想要喝這水，就取來聞一聞。聞到臭味后，就不喝這水了。他自己污染了水，反而說水的過錯，甚至感嘆說：『奇怪啊！這水真臭！』這個人不覺得自己有錯，反而對水產生怨恨。世尊！泉池就如同持法的比丘。他們依靠佛的神力，能夠很好地解釋佛法。又如同那些愚癡的人，自己把糞便投到泉池裡，後來不記得了，想要喝水。世尊！在最後末世五百歲中，那些愚癡的菩薩也像這樣，對正法和持法的人產生誹謗。』" ], "english_translations": [ "English version", "'These teachings are all fabricated by you with skillful words at will, and are not actually what the Tathagata (the Buddha) has proclaimed. We cannot believe in them, nor will we develop a sense of wonder.' Maitreya (a Bodhisattva, meaning 'the benevolent one')! At that time, countless beings will slander these Dharma masters, abandon them, and say to each other: 'These Bhikkhus (monks) have no discipline, speak many heresies, do not rely on the Sutras (Buddhist scriptures), do not rely on the precepts, and are like actors performing a play. You should not believe in them, nor develop a sense of wonder, for this is not the true Dharma.' Maitreya! Those foolish people are possessed by demons, and cannot understand these teachings, thinking they are not what the Tathagata has spoken. Therefore, they slander these Bhikkhus who uphold the Dharma, and create evil karma that destroys the Dharma. Because of this, they will fall into evil realms. Therefore, Maitreya! If those wise and skillful Bodhisattvas wish to protect the true Dharma, they should conceal their virtues, and for those sentient beings who need to be protected, they should be discerning, and not let them develop bad thoughts towards you.", "", "At this time, Bodhisattva Maitreya said to the Buddha: 'It is rare, World Honored One! In the last five hundred years of the future, there will be some Bodhisattvas who are very ignorant, who will slander the true Dharma and those who uphold the Dharma in the assembly, and they will not be able to believe in eloquence and Dharani (total retention, memory).'", "", "'World Honored One! For example, a person who is thirsty and needs water goes to a spring to drink. This person had previously thrown feces into this water. Later, he does not remember, and wants to drink this water, so he takes it and smells it. After smelling the stench, he does not drink the water. He himself polluted the water, but instead blames the water, even exclaiming: 'How strange! This water is so smelly!' This person does not realize his own fault, but instead resents the water. World Honored One! The spring is like the Bhikkhus who uphold the Dharma. They rely on the Buddha's power to be able to explain the Dharma well. It is also like those foolish people who throw feces into the spring themselves, and later do not remember, and want to drink the water. World Honored One! In the last five hundred years of the future, those ignorant Bodhisattvas will also be like this, slandering the true Dharma and those who uphold the Dharma.'" ] }

誹謗已，復於是人聽受法味。彼人自失都不覺知，以疑惑過污染意根，彼持法者當被戲弄、或受譏笑。乃至嘆言：『奇哉！此法為諸過失之所染污。』彼無智人於此正法及是法師不能聽受，伺求其短謗言污辱，生厭離心舍之而去。」

爾時世尊贊彌勒菩薩言：「善哉善哉！彌勒！善能演說如是譬喻，無能伺求說其短者。彌勒！以是因緣，汝應當知有四辯才，一切諸佛之所宣說。有四辯才，一切諸佛之所遮止。云何名為有四辯才一切諸佛之所宣說？所謂利益相應、非不利益相應，與法相應、非不與法相應，煩惱滅盡相應、非與煩惱增長相應，涅槃功德相應、非與生死過漏相應。彌勒！是為一切諸佛之所宣說四種辯才。

「彌勒！若比丘、比丘尼、優婆塞、優婆夷欲說法者，應當安住如是辯才。若善男子善女人等有信順心，當於是人而生佛想、作教師想，亦於是人聽受其法。何以故？是人所說，當知皆是一切如來之所宣說一切諸佛誠實之語。彌勒！若有誹謗此四辯才，言非佛說，不生尊重恭敬之心。是人以怨憎故，于彼一切諸佛如來所說辯才皆生誹謗，誹謗法已作壞法業，作壞法已當墮惡道。是故彌勒！若有凈信諸善男子，為欲解脫誹謗正法業因緣者，不以憎嫉人故而憎嫉於法，不以人過失故而於法生過，不

【現代漢語翻譯】現代漢語譯本：誹謗之後，這個人又去聽受佛法。他自己迷失了方向卻不自知，因為疑惑的過失污染了意根，這位持法者將會被戲弄或嘲笑。甚至感嘆說：『奇怪啊！這佛法被各種過失所污染了。』這個沒有智慧的人對於這正法和說法師都不能接受，伺機尋找他們的缺點，誹謗侮辱，產生厭惡和離棄之心，然後離開。這時，世尊讚歎彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『好啊，好啊！彌勒！你善於演說這樣的譬喻，沒有人能找到其中的破綻。彌勒！因為這個緣故，你應該知道有四種辯才，是一切諸佛所宣說的。也有四種辯才，是一切諸佛所禁止的。什麼叫做一切諸佛所宣說的四種辯才呢？就是與利益相應的、不與利益不相應的，與法相應的、不與法不相應的，與煩惱滅盡相應的、不與煩惱增長相應的，與涅槃（Nirvana，解脫）功德相應的、不與生死過失相應的。彌勒！這就是一切諸佛所宣說的四種辯才。『彌勒！如果比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）想要說法，應當安住于這樣的辯才。如果善男子、善女人等有信順之心，應當對這個人產生佛的念想、教師的念想，也應當從這個人那裡聽受佛法。為什麼呢？因為這個人所說的，應當知道都是一切如來（Tathagata，佛的稱號）所宣說的一切諸佛真實的話語。彌勒！如果有人誹謗這四種辯才，說不是佛說的，不產生尊重恭敬之心。這個人因為怨恨憎惡的緣故，對於一切諸佛如來所說的辯才都產生誹謗，誹謗佛法之後就造作了破壞佛法的惡業，造作了破壞佛法的惡業之後就會墮入惡道。所以彌勒！如果有清凈信仰的善男子，爲了想要解脫誹謗正法業的因緣，不要因為憎恨嫉妒某個人就憎恨嫉妒佛法，不要因為某人的過失就認為佛法也有過失，不要因為某人沒有智慧就認為佛法也沒有智慧。』

【English Translation】 English version: After slandering, this person then listens to and receives the taste of the Dharma. He loses himself without realizing it, because the fault of doubt contaminates his mind. This Dharma holder will be mocked or ridiculed. They even exclaim: 『How strange! This Dharma is contaminated by various faults.』 This unwise person cannot accept this true Dharma and the Dharma teacher, seeking opportunities to find their faults, slandering and insulting them, generating aversion and abandoning them, and then leaving. At this time, the World Honored One praised Maitreya Bodhisattva, saying: 『Excellent, excellent! Maitreya! You are skilled in expounding such metaphors, and no one can find fault with them. Maitreya! Because of this reason, you should know that there are four kinds of eloquence that all Buddhas proclaim. There are also four kinds of eloquence that all Buddhas prohibit. What are the four kinds of eloquence that all Buddhas proclaim? They are those that are in accordance with benefit, not those that are not in accordance with benefit; those that are in accordance with the Dharma, not those that are not in accordance with the Dharma; those that are in accordance with the extinction of afflictions, not those that are in accordance with the increase of afflictions; those that are in accordance with the merits of Nirvana, not those that are in accordance with the faults of birth and death. Maitreya! These are the four kinds of eloquence that all Buddhas proclaim.』『Maitreya! If a bhiksu (monk), bhiksuni (nun), upasaka (male lay follower), or upasika (female lay follower) wishes to preach the Dharma, they should abide in such eloquence. If good men and good women have faith and devotion, they should regard this person as a Buddha, as a teacher, and should also listen to and receive the Dharma from this person. Why? Because what this person says, it should be known that it is all the true words of all the Buddhas proclaimed by all the Tathagatas (Buddha's title). Maitreya! If someone slanders these four kinds of eloquence, saying that they are not spoken by the Buddha, and does not generate respect and reverence, this person, because of resentment and hatred, slanders all the eloquence spoken by all the Buddhas and Tathagatas. After slandering the Dharma, they commit the evil karma of destroying the Dharma, and after committing the evil karma of destroying the Dharma, they will fall into evil realms. Therefore, Maitreya! If there are good men with pure faith, who wish to be liberated from the karmic causes of slandering the true Dharma, they should not hate and envy the Dharma because they hate and envy a person, they should not see faults in the Dharma because of a person's faults, and they should not think that the Dharma is without wisdom because a person is without wisdom.』

以於人怨故而於法亦怨。

「彌勒！云何名為四種辯才一切諸佛之所遮止？所謂非利益相應、不與利益相應，非法相應、不與法相應，煩惱相應、不與煩惱滅盡相應，生死相應、不與涅槃功德相應。彌勒！是為一切諸佛之所遮止四種辯才。」

爾時彌勒菩薩白佛言：「世尊！如佛所說，若有辯才增長生死，非諸如來之所宣說。云何世尊說諸煩惱能為菩薩利益之事，又複稱贊攝取生死而能圓滿菩提分法？如是等辯，豈非如來之所說耶？」

佛告彌勒菩薩摩訶薩言：「彌勒！我今問汝，隨汝意答。若有說言，菩薩為欲圓滿成就菩提分故攝取生死。又復說言，以諸煩惱為利益事。如是說者，為與利益相應？非利益相應？為與法相應？非法相應？」

彌勒菩薩白佛言：「世尊！若正說者，則與義利相應、與法相應，能令菩薩菩提分法得圓滿故。」

佛言：「彌勒！若說菩薩為欲圓滿菩提分故攝取生死，說諸煩惱能為菩薩利益之事。如是辯才諸佛如來之所宣說。何以故？彌勒！此諸菩薩得法自在，所起煩惱無有過失。是為菩薩善巧方便，非諸聲聞緣覺境界。彌勒！若有煩惱，不能為他作利益事，亦不能滿菩提分法而發起者，不與義利相應、不與法相應，但為下劣善根因者。菩薩于中寧捨身命，亦

【現代漢語翻譯】現代漢語譯本因為對人有怨恨，所以對佛法也有怨恨。

『彌勒（Maitreya，未來佛）！什麼叫做四種辯才，是一切諸佛所禁止的呢？那就是：與利益不相應的辯才、不與利益相應的辯才，與佛法不相應的辯才、不與佛法相應的辯才，與煩惱相應的辯才、不與煩惱滅盡相應的辯才，與生死相應的辯才、不與涅槃功德相應的辯才。彌勒！這就是一切諸佛所禁止的四種辯才。』

當時，彌勒菩薩對佛說：『世尊！正如佛所說，如果有的辯才增長生死，不是諸如來所宣說的。為什麼世尊又說煩惱能成為菩薩的利益，又稱讚攝取生死能夠圓滿菩提分法（bodhipakṣa，菩提的組成部分）呢？像這樣的辯才，難道不是如來所說的嗎？』

佛告訴彌勒菩薩摩訶薩（Mahasattva，大菩薩）說：『彌勒！我現在問你，你隨自己的意思回答。如果有人說，菩薩爲了圓滿成就菩提分而攝取生死。又說，以各種煩惱作為利益的事情。這樣說的人，是與利益相應呢？還是與非利益相應呢？是與佛法相應呢？還是與非法相應呢？』

彌勒菩薩對佛說：『世尊！如果說得正確，那麼就與義利相應、與佛法相應，能夠使菩薩的菩提分法得到圓滿。』

佛說：『彌勒！如果說菩薩爲了圓滿菩提分而攝取生死，說各種煩惱能夠成為菩薩的利益。這樣的辯才，是諸佛如來所宣說的。為什麼呢？彌勒！這些菩薩得到佛法自在，所產生的煩惱沒有過失。這是菩薩的善巧方便，不是聲聞（Śrāvaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人）的境界。彌勒！如果有的煩惱，不能為他人帶來利益，也不能圓滿菩提分法而發起，那麼就是不與義利相應、不與佛法相應，只是作為下劣善根的因。菩薩寧願捨棄生命，也不會……』

【English Translation】 English version Because of resentment towards people, there is also resentment towards the Dharma.

'Maitreya! What are the four kinds of eloquence that all Buddhas prohibit? They are: eloquence that is not in accordance with benefit, eloquence that is not in accordance with benefit, eloquence that is not in accordance with the Dharma, eloquence that is not in accordance with the Dharma, eloquence that is in accordance with afflictions, eloquence that is not in accordance with the extinction of afflictions, eloquence that is in accordance with birth and death, and eloquence that is not in accordance with the merits of Nirvana. Maitreya! These are the four kinds of eloquence that all Buddhas prohibit.'

At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! As the Buddha has said, if there is eloquence that increases birth and death, it is not what the Tathagatas (Tathāgata, one of the titles of the Buddha) proclaim. Why does the World Honored One say that afflictions can become beneficial for Bodhisattvas, and also praise the acceptance of birth and death as being able to perfect the bodhipakṣa (the constituents of enlightenment)? Such eloquence, is it not what the Tathagatas speak of?'

The Buddha said to Bodhisattva Mahasattva Maitreya, 'Maitreya! I will now ask you, answer according to your own understanding. If someone says that Bodhisattvas accept birth and death in order to perfect the bodhipakṣa. And also says that various afflictions are beneficial. Is such a person in accordance with benefit? Or not in accordance with benefit? Is it in accordance with the Dharma? Or not in accordance with the Dharma?'

Bodhisattva Maitreya said to the Buddha, 'World Honored One! If it is spoken correctly, then it is in accordance with benefit and in accordance with the Dharma, and it can enable the Bodhisattva's bodhipakṣa to be perfected.'

The Buddha said, 'Maitreya! If it is said that Bodhisattvas accept birth and death in order to perfect the bodhipakṣa, and that various afflictions can become beneficial for Bodhisattvas. Such eloquence is what the Buddhas and Tathagatas proclaim. Why? Maitreya! These Bodhisattvas have attained freedom in the Dharma, and the afflictions that arise have no fault. This is the skillful means of Bodhisattvas, not the realm of Śrāvakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers). Maitreya! If there are afflictions that cannot bring benefit to others, nor can they perfect the bodhipakṣa, then they are not in accordance with benefit, nor in accordance with the Dharma, but are merely the cause of inferior roots of goodness. Bodhisattvas would rather give up their lives than...'

不隨彼煩惱而行。何以故？彌勒！有異菩薩得智力故，于諸煩惱現有攀緣。有異菩薩無智力故，于諸煩惱增上執著。」

爾時彌勒菩薩白佛言：「世尊！如我解佛所說義，若諸菩薩於後末世五百歲中，樂欲離諸業障纏縛，自無損害而得解脫。是人當於菩薩行中深生信解，於他過失不生分別，志求如來真實功德。」

佛言：「如是如是。彌勒！是故當于諸菩薩等方便行中深生信解。何以故？慧行菩薩方便之行難信解故。彌勒！譬如須陀洹人示凡夫行。如是凡夫，與須陀洹位各差別。凡夫愚人以貪瞋癡之所纏故墮諸惡道，而須陀洹于貪瞋癡善能了達，終不墮落三惡道耳。彌勒！慧行菩薩亦復如是，于貪瞋癡習氣未斷，彼亦別余初業菩薩。何以故？其心不為煩惱所覆，不同初業諸菩薩等。鈍行菩薩無有善巧，同諸凡夫不能出離。彌勒！慧行菩薩，一切重罪以智慧力悉能摧滅，亦不因彼墮于惡道。彌勒！譬如有人于大火聚投以薪木，數數添之。如是添已，其焰轉熾彌更增明無有盡滅。彌勒！慧行菩薩亦復如是，以智慧火燒煩惱薪，數數添于煩惱薪木。如是添已，智慧之火轉更增明無有盡滅。彌勒！如是如是，慧行菩薩智慧之力善巧方便難可了知。」

大寶積經卷第九十一大正藏第 11 冊 No. 0

【現代漢語翻譯】現代漢語譯本：不隨順那些煩惱而行。為什麼呢？彌勒（Maitreya，未來佛）！有些菩薩因為有智慧的力量，對於各種煩惱只是現有攀緣（短暫的接觸），而有些菩薩因為沒有智慧的力量，對於各種煩惱則會增加執著。那時，彌勒菩薩對佛說：『世尊！依我理解佛所說的意義，如果各位菩薩在後世末法五百歲中，希望脫離各種業障的纏縛，自身沒有損害而得到解脫。這些人應當對菩薩的修行產生深刻的信解，對於他人的過失不生分別，立志追求如來真實的功德。』佛說：『是這樣的，是這樣的。彌勒！因此應當對各位菩薩的方便修行產生深刻的信解。為什麼呢？因為有智慧的菩薩的方便修行難以令人相信和理解。彌勒！譬如須陀洹（Srota-apanna，入流果）的人示現凡夫的行為。這樣，凡夫與須陀洹的果位各有差別。凡夫愚人因為被貪嗔癡所纏縛而墮入各種惡道，而須陀洹對於貪嗔癡能夠很好地瞭解，最終不會墮落三惡道。彌勒！有智慧的菩薩也是這樣，雖然貪嗔癡的習氣沒有斷除，他們也不同於初學的菩薩。為什麼呢？因為他們的心不被煩惱所覆蓋，不同於初學的各位菩薩。鈍根的菩薩沒有善巧的智慧，和凡夫一樣不能出離。彌勒！有智慧的菩薩，一切重大的罪業都能以智慧的力量摧毀，也不會因此墮入惡道。彌勒！譬如有人向大火堆里投入柴火，不斷地新增。這樣新增之後，火焰會更加熾盛，更加明亮，不會熄滅。彌勒！有智慧的菩薩也是這樣，用智慧的火焰燃燒煩惱的柴火，不斷地新增煩惱的柴火。這樣新增之後，智慧的火焰會更加明亮，不會熄滅。彌勒！是這樣的，是這樣的，有智慧的菩薩的智慧力量和善巧方便難以瞭解。』

【English Translation】 English version: They do not follow those afflictions. Why is that? Maitreya! Some Bodhisattvas, because they have the power of wisdom, only have existing attachments to various afflictions. Some Bodhisattvas, because they do not have the power of wisdom, increase their clinging to various afflictions. At that time, Bodhisattva Maitreya said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, if those Bodhisattvas in the last five hundred years of the Dharma-ending age wish to be free from the entanglements of various karmic obstacles, and attain liberation without harming themselves, these people should develop deep faith and understanding in the practice of Bodhisattvas, not discriminate against the faults of others, and aspire to the true merits of the Tathagata.' The Buddha said: 'It is so, it is so. Maitreya! Therefore, one should develop deep faith and understanding in the expedient practices of all Bodhisattvas. Why is that? Because the expedient practices of Bodhisattvas with wisdom are difficult to believe and understand. Maitreya! For example, a Srota-apanna (stream-enterer) person demonstrates the behavior of an ordinary person. In this way, the ordinary person and the Srota-apanna have different positions. Ordinary foolish people fall into various evil paths because they are entangled by greed, anger, and ignorance, while the Srota-apanna is able to understand greed, anger, and ignorance well, and will ultimately not fall into the three evil paths. Maitreya! Bodhisattvas with wisdom are also like this. Although the habits of greed, anger, and ignorance have not been eliminated, they are also different from novice Bodhisattvas. Why is that? Because their minds are not covered by afflictions, unlike novice Bodhisattvas. Dull-witted Bodhisattvas do not have skillful wisdom, and like ordinary people, they cannot escape. Maitreya! Bodhisattvas with wisdom can destroy all serious sins with the power of wisdom, and will not fall into evil paths because of them. Maitreya! For example, if someone throws firewood into a large fire, adding it continuously. After adding it in this way, the flames will become more intense, brighter, and will not be extinguished. Maitreya! Bodhisattvas with wisdom are also like this, using the fire of wisdom to burn the firewood of afflictions, continuously adding the firewood of afflictions. After adding it in this way, the fire of wisdom will become brighter and will not be extinguished. Maitreya! It is so, it is so, the power of wisdom and skillful means of Bodhisattvas with wisdom are difficult to understand.'

310 大寶積經

大寶積經卷第九十二

大唐三藏法師菩提流志奉　詔譯發勝志樂會第二十五之二

爾時彌勒菩薩摩訶薩白佛言：「世尊！初業菩薩既出家已，未得慧力而欲得者，當舍何法、當修何法，未生慧力能令出生，已生慧力能令增長？」

佛告彌勒菩薩言：「彌勒！初業菩薩既出家已，欲令慧力而得增長，當於利養知其過失，應須舍離。若好憒鬧世俗言話，耽著睡眠廣營眾務，樂諸戲論，如是過失皆應遠離。是故應舍利養修于少欲，舍諸憒鬧樂於寂靜，舍諸世話觀于實義。初夜后夜遠離睡眠，觀察思惟隨行修習。舍于眾務及諸戲論，修出世道慈念眾生。彌勒！初業菩薩既出家已，未得慧力而欲得者，是法應舍、是法應修。何以故？彌勒！彼諸菩薩既出家已，未得慧力而欲得者，不捨利養、不修少欲，未生慧力當令出生，已生慧力能令增長，無有是處。不捨憒鬧、不住寂靜，未生慧力當令出生，已生慧力能令增長，亦無是處。不捨世話、不觀實義，未生慧力當令出生，已生慧力能令增長，無有是處。初夜后夜耽著睡眠曾不覺悟，繫念思惟不捨眾務，好諸戲論，于出世道不能修行，于諸眾生不生慈念，未生慧力當令出生，已生慧力能令增長，亦無是處。彌勒！是故菩薩未得慧力而欲

【現代漢語翻譯】現代漢語譯本《大寶積經》卷第九十二大唐三藏法師菩提流志奉詔譯發勝志樂會第二十五之二這時，彌勒菩薩摩訶薩對佛說：『世尊！初發心的菩薩出家后，在尚未獲得智慧力量而想要獲得時，應當捨棄哪些法，應當修習哪些法，才能使未生的智慧力量得以產生，已生的智慧力量得以增長？』佛告訴彌勒菩薩說：『彌勒！初發心的菩薩出家后，想要使智慧力量得以增長，應當認識到貪圖利養的過失，必須捨棄它。如果喜歡喧鬧、世俗的言談，沉迷於睡眠、廣泛經營各種事務，喜愛各種戲論，這些過失都應當遠離。因此，應當捨棄貪圖利養，修習少欲；捨棄各種喧鬧，樂於寂靜；捨棄世俗的言談，觀察真實的意義。初夜和后夜應當遠離睡眠，觀察、思考、隨順修行。捨棄各種事務和戲論，修習出世之道，慈悲憐憫眾生。彌勒！初發心的菩薩出家后，在尚未獲得智慧力量而想要獲得時，這些法應當捨棄，這些法應當修習。為什麼呢？彌勒！那些菩薩出家后，在尚未獲得智慧力量而想要獲得時，如果不捨棄貪圖利養，不修習少欲，那麼未生的智慧力量不可能產生，已生的智慧力量不可能增長，這是不可能的。如果不捨棄喧鬧，不住于寂靜，那麼未生的智慧力量不可能產生，已生的智慧力量不可能增長，這也是不可能的。如果不捨棄世俗的言談，不觀察真實的意義，那麼未生的智慧力量不可能產生，已生的智慧力量不可能增長，這也是不可能的。如果初夜和后夜沉迷於睡眠，從不覺悟，不專注于思考，不捨棄各種事務，喜愛各種戲論，對於出世之道不能修行，對於眾生不生起慈悲憐憫之心，那麼未生的智慧力量不可能產生，已生的智慧力量不可能增長，這也是不可能的。彌勒！因此，菩薩在尚未獲得智慧力量而想要獲得時，應當捨棄這些法，應當修習這些法。』

【English Translation】 English version The Great Treasure Trove Sutra, Volume Ninety-Two Translated under Imperial Decree by the Tripitaka Master Bodhiruci of the Great Tang Dynasty, Chapter Twenty-Five, Part Two: The Assembly on the Joy of Aspiration At that time, the Bodhisattva Mahasattva Maitreya said to the Buddha: 'World Honored One! When a Bodhisattva who has just begun their practice has left home, and has not yet attained the power of wisdom but desires to attain it, what dharmas should they abandon, and what dharmas should they cultivate, so that the power of wisdom that has not yet arisen can arise, and the power of wisdom that has already arisen can increase?' The Buddha said to the Bodhisattva Maitreya: 'Maitreya! When a Bodhisattva who has just begun their practice has left home, and desires to increase the power of wisdom, they should recognize the faults of seeking gain and offerings, and should abandon them. If they enjoy noisy and worldly conversations, indulge in sleep, engage in extensive affairs, and delight in various kinds of idle talk, all these faults should be avoided. Therefore, they should abandon seeking gain and cultivate few desires; abandon all noise and delight in tranquility; abandon worldly conversations and contemplate the true meaning. They should avoid sleep during the first and last watches of the night, observe, contemplate, and practice accordingly. They should abandon all affairs and idle talk, cultivate the path of transcending the world, and have compassion for all beings. Maitreya! When a Bodhisattva who has just begun their practice has left home, and has not yet attained the power of wisdom but desires to attain it, these dharmas should be abandoned, and these dharmas should be cultivated. Why is that? Maitreya! When those Bodhisattvas have left home, and have not yet attained the power of wisdom but desire to attain it, if they do not abandon seeking gain and offerings, and do not cultivate few desires, then the power of wisdom that has not yet arisen cannot arise, and the power of wisdom that has already arisen cannot increase; this is impossible. If they do not abandon noise and do not dwell in tranquility, then the power of wisdom that has not yet arisen cannot arise, and the power of wisdom that has already arisen cannot increase; this is also impossible. If they do not abandon worldly conversations and do not contemplate the true meaning, then the power of wisdom that has not yet arisen cannot arise, and the power of wisdom that has already arisen cannot increase; this is also impossible. If they indulge in sleep during the first and last watches of the night, never awaken, do not focus on contemplation, do not abandon various affairs, delight in various kinds of idle talk, cannot practice the path of transcending the world, and do not generate compassion for all beings, then the power of wisdom that has not yet arisen cannot arise, and the power of wisdom that has already arisen cannot increase; this is also impossible. Maitreya! Therefore, when a Bodhisattva has not yet attained the power of wisdom but desires to attain it, they should abandon these dharmas, and should cultivate these dharmas.'

得者，應舍諸法當須舍離，應修諸法當須修習。何以故？菩薩智慧從因緣生，若無因緣終不能生，因緣和合爾乃得生。」

爾時彌勒菩薩白佛言：「世尊！云何名為利養中過？若觀察時，能令菩薩樂於少欲不生熱惱。」

佛言：「彌勒！初業菩薩當觀利養生貪慾故，當觀利養壞失正念生瞋恚故，當觀利養念其得失生愚癡故，當觀利養能生高下嫉妒心故，當觀利養于親友家慳吝耽著生誑惑故，當觀利養成就愛味生諂曲故，當觀利養舍四聖種無慚愧故，當觀利養一切諸佛所不許可、數習憍逸生高慢故，當觀利養于勝福田起于輕慢為魔黨故，當觀利養眾惡根本諸善壞故，當觀利養多所貪著猶霜雹故，當觀利養于親友家瞻候顏色生憂惱故，當觀利養愛物損壞憂心亂故，當觀利養於四念處多所忘失白法羸故，當觀利養於四正勤多有退失、能令一切他論勝故，當觀利養自言已得神通智慧違背生故，當觀利養先得后失怨憎生故，當觀利養互相瞋嫌說其過惡多覺觀故，當觀利養為于活命營諸世業計度思惟安樂減故，當觀利養乃至禪定解脫三昧三摩缽底心如淫女能退失故，當觀利養舍離智斷墮于地獄、餓鬼、畜生、閻摩羅界諸惡道故，當觀利養與提婆達多、烏陀洛迦同於法住墮惡道故。彌勒！初業菩薩如是觀察利養過失，樂

【現代漢語翻譯】現代漢語譯本：對於已經獲得的，應當捨棄那些應當捨棄的法；對於應當修習的，應當修習那些應當修習的法。為什麼呢？菩薩的智慧是從因緣產生的，如果沒有因緣就不能產生，只有因緣和合才能產生。這時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：『世尊！什麼叫做利養中的過失？如果觀察這些過失，能讓菩薩樂於少欲，不生煩惱。』佛說：『彌勒！初學菩薩應當觀察利養會生起貪慾，應當觀察利養會因失去正念而生起嗔恚，應當觀察利養會因念及得失而生起愚癡，應當觀察利養會生起高下嫉妒之心，應當觀察利養會因對親友家慳吝執著而生起欺騙迷惑，應當觀察利養會因貪愛滋味而生起諂媚曲意，應當觀察利養會捨棄四聖種（Four Noble Lineages，指佛陀的四種高尚品德）而無慚愧，應當觀察利養是一切諸佛所不允許的，會因數習驕縱而生起高慢，應當觀察利養會因對殊勝福田（Superior Field of Merit，指佛陀、僧伽等）生起輕慢而成為魔的黨羽，應當觀察利養是眾惡的根本，會破壞一切善法，應當觀察利養是多所貪著的，猶如霜雹，應當觀察利養會因在親友家察言觀色而生起憂惱，應當觀察利養會因所愛之物損壞而憂心煩亂，應當觀察利養會因對四念處（Four Foundations of Mindfulness，指身、受、心、法四種觀照）多所忘失而使白法（Pure Dharma，指善法）衰弱，應當觀察利養會因對四正勤（Four Right Exertions，指已生惡令斷、未生惡令不生、已生善令增長、未生善令生起）多有退失，能使一切外道論勝過自己，應當觀察利養會因自稱已得神通智慧而違背真理，應當觀察利養會因先得后失而生起怨恨，應當觀察利養會因互相嗔嫌而說對方過失，多生覺觀，應當觀察利養會因爲了活命而經營世俗事業，計度思惟，使安樂減少，應當觀察利養乃至禪定、解脫、三昧、三摩缽底（Samadhi, 三摩地，指禪定）的心都能退失，應當觀察利養會舍離智慧和斷惑，墮入地獄、餓鬼、畜生、閻摩羅界（Yamaraja's realm，指地獄）等諸惡道，應當觀察利養會與提婆達多（Devadatta，佛陀的堂弟，因嫉妒而反對佛陀）和烏陀洛迦（Uddaka Ramaputta，佛陀早期的老師）一樣，因執著於法而墮入惡道。彌勒！初學菩薩這樣觀察利養的過失，就會樂於少欲。』現代漢語譯本：(此處原文不完整，缺少結尾，根據上下文推測，此處應為：)樂於少欲，不生熱惱。'

【English Translation】 English version: 'That which is obtained, one should abandon those dharmas that should be abandoned; that which should be cultivated, one should cultivate those dharmas that should be cultivated. Why is that? A Bodhisattva's wisdom arises from conditions, if there are no conditions, it cannot arise, only when conditions come together can it arise.' At that time, Maitreya Bodhisattva said to the Buddha, 'World Honored One! What are the faults of gain and offerings? If one observes them, it can make a Bodhisattva delight in few desires and not give rise to afflictions.' The Buddha said, 'Maitreya! A novice Bodhisattva should observe that gain and offerings give rise to greed, should observe that gain and offerings cause the loss of right mindfulness and give rise to anger, should observe that gain and offerings cause the thought of gain and loss and give rise to ignorance, should observe that gain and offerings give rise to feelings of superiority and inferiority and jealousy, should observe that gain and offerings cause stinginess and attachment to relatives and friends, giving rise to deception and confusion, should observe that gain and offerings cause attachment to flavors, giving rise to flattery and deceit, should observe that gain and offerings cause one to abandon the Four Noble Lineages (the four noble qualities of the Buddha) and have no shame, should observe that gain and offerings are not permitted by all Buddhas, and that frequent indulgence in arrogance gives rise to pride, should observe that gain and offerings cause one to look down upon the Superior Field of Merit (Buddha, Sangha, etc.) and become a party of Mara, should observe that gain and offerings are the root of all evils and destroy all good dharmas, should observe that gain and offerings are much clung to, like frost and hail, should observe that gain and offerings cause worry and distress when observing the expressions of relatives and friends, should observe that gain and offerings cause worry and confusion when beloved things are damaged, should observe that gain and offerings cause one to forget the Four Foundations of Mindfulness (body, feelings, mind, and dharmas) and weaken the pure dharmas, should observe that gain and offerings cause one to regress in the Four Right Exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and increasing good that has arisen), and allow other doctrines to surpass one's own, should observe that gain and offerings cause one to claim to have attained supernatural powers and wisdom, thus contradicting the truth, should observe that gain and offerings cause resentment when what was gained is later lost, should observe that gain and offerings cause mutual resentment and the speaking of each other's faults, giving rise to many perceptions, should observe that gain and offerings cause one to engage in worldly affairs for the sake of livelihood, calculating and thinking, thus reducing happiness, should observe that gain and offerings can cause the mind to regress even in meditation, liberation, samadhi, and samapatti (states of meditative absorption), should observe that gain and offerings cause one to abandon wisdom and the cutting off of afflictions, and fall into the evil realms of hell, hungry ghosts, animals, and the realm of Yamaraja (the lord of death), should observe that gain and offerings cause one to fall into evil realms, like Devadatta (Buddha's cousin who opposed him) and Uddaka Ramaputta (Buddha's early teacher), due to attachment to the dharma. Maitreya! A novice Bodhisattva who observes the faults of gain and offerings in this way will delight in few desires.' English version: (The original text is incomplete here, lacking an ending. Based on the context, it should be: ) will delight in few desires and not give rise to afflictions.'

于少欲不生熱惱。何以故？彌勒！少欲菩薩於一切過皆悉不生，堪為諸佛清凈法器。而不繫屬在家出家，住于真實最勝意樂，不為卑下亦不驚怖，離諸惡道墮落畏故，無能映蔽舍耽味故，眾魔境界得解脫故，一切諸佛之所稱讚，諸天及人亦當愛羨。于諸禪定而不染著，住邊際故。其心質直無有諂曲，於五欲中亦不放逸，見其過故。如說修行能住聖種，同梵行者亦當愛樂。彌勒！若有菩薩智慧聰敏，於此功德能如是知，以勝意樂當舍利養，以勝意樂住于少欲，為斷貪愛而發起故。」

爾時彌勒菩薩白佛言：「世尊！云何名為憒鬧中過？若觀察時，菩薩獨處閑靜不生熱惱。」

佛言：「彌勒！初業菩薩應當觀察，憒鬧過失有二十種。若觀察時，能令菩薩獨處閑靜不生熱惱。彌勒！云何名為樂於憒鬧二十種過？一者不護身業，二者不護語業，三者不護意業，四者多饒貪慾，五者增長愚癡，六者耽著世話，七者離出世語，八者于非法中尊重修習，九者舍離正法，十者天魔波旬而得其便，十一者于不放逸未曾修習，十二者于放逸行常懷染著，十三者多諸覺觀，十四者損減多聞，十五者不得禪定，十六者無有智慧，十七者速疾而得非諸梵行，十八者不愛于佛，十九者不愛於法，二十者不愛于僧。彌勒！是為菩薩觀于憒

【現代漢語翻譯】現代漢語譯本：「因為少欲，就不會產生熱惱。為什麼呢？彌勒！少欲的菩薩對於一切過失都不會產生，堪為諸佛清凈的法器。他們不執著于在家或出家，安住于真實最殊勝的意樂，不卑下也不驚恐，因為遠離了墮入惡道的恐懼，沒有事物能夠遮蔽他們，因為他們捨棄了對感官享樂的貪戀，從眾魔的境界中解脫出來，受到一切諸佛的稱讚，諸天和人類也會愛慕羨慕。他們對於各種禪定不執著，因為安住于邊際。他們的心正直沒有諂媚，對於五欲也不放縱，因為看到了其中的過患。如所說的那樣修行，能夠安住于聖種，與他們同修梵行的人也會愛樂他們。彌勒！如果有菩薩智慧聰敏，對於這些功德能夠這樣理解，以殊勝的意樂應當捨棄利養，以殊勝的意樂安住于少欲，爲了斷除貪愛而發起修行。」「那時，彌勒菩薩對佛說：『世尊！什麼叫做憒鬧（喧囂）中的過失？如果觀察這些過失，菩薩獨處閑靜就不會產生熱惱。』佛說：『彌勒！初學菩薩應當觀察，憒鬧的過失有二十種。如果觀察這些過失，就能使菩薩獨處閑靜而不生熱惱。彌勒！什麼叫做樂於憒鬧的二十種過失呢？第一，不守護身業；第二，不守護語業；第三，不守護意業；第四，多有貪慾；第五，增長愚癡；第六，沉迷於世俗的談話；第七，遠離出世的言語；第八，在非法中尊重修習；第九，舍離正法；第十，天魔波旬（魔王）會找到機會；第十一，對於不放逸沒有修習過；第十二，對於放逸的行為常常懷有染著；第十三，多有各種覺觀（念頭）；第十四，減少聽聞佛法；第十五，不能得到禪定；第十六，沒有智慧；第十七，很快就會得到非梵行的行為；第十八，不愛佛；第十九，不愛法；第二十，不愛僧。彌勒！這就是菩薩觀察憒鬧的過失。』

【English Translation】 English version: 'Because of having few desires, one does not generate distress. Why is that? Maitreya! A Bodhisattva with few desires does not generate any faults, and is worthy to be a pure vessel of the Buddhas' Dharma. They are not attached to being either householders or renunciates, abiding in the true and most excellent intention, neither humble nor fearful, because they are free from the fear of falling into evil paths, nothing can obscure them, because they have abandoned the craving for sensual pleasures, they are liberated from the realm of demons, they are praised by all the Buddhas, and gods and humans will also love and admire them. They are not attached to various meditations, because they abide at the edge. Their minds are upright without deceit, and they are not indulgent in the five desires, because they see the faults in them. As it is said, practicing in this way, one can abide in the noble lineage, and those who practice the Brahma-faring with them will also love them. Maitreya! If there is a Bodhisattva who is wise and intelligent, and can understand these merits in this way, with excellent intention they should abandon the pursuit of gain, and with excellent intention abide in having few desires, because they have initiated practice to cut off craving.' 'At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! What are the faults of being in a noisy environment? If one observes these faults, a Bodhisattva will not generate distress when alone in quietude.' The Buddha said, 'Maitreya! A Bodhisattva who is a beginner should observe that there are twenty faults of being in a noisy environment. If one observes these faults, it will enable the Bodhisattva to be alone in quietude without generating distress. Maitreya! What are the twenty faults of delighting in a noisy environment? First, not guarding bodily actions; second, not guarding verbal actions; third, not guarding mental actions; fourth, having much greed; fifth, increasing ignorance; sixth, indulging in worldly talk; seventh, being distant from transcendent speech; eighth, respecting and practicing what is not Dharma; ninth, abandoning the true Dharma; tenth, the demon Mara will find an opportunity; eleventh, not having practiced non-indulgence; twelfth, often being attached to indulgent behavior; thirteenth, having many thoughts and perceptions; fourteenth, diminishing the hearing of the Dharma; fifteenth, not attaining meditation; sixteenth, not having wisdom; seventeenth, quickly attaining non-Brahma-faring behavior; eighteenth, not loving the Buddha; nineteenth, not loving the Dharma; twentieth, not loving the Sangha. Maitreya! These are the faults that a Bodhisattva observes in a noisy environment.'

鬧二十種過。」

爾時世尊重說偈言：

「舍離諸貪瞋，　　不住于憒鬧，　若有專住彼，　　是過不應作。　憍慢及覺觀，　　皆由憒鬧生，　壞行無戒人，　　稱歎于憒鬧。　愚人樂世論，　　退失第一義，　放逸多覺觀，　　是過不應作。　比丘舍多聞，　　言論不如理，　損減諸禪定，　　常思惟世間。　耽著思惟者，　　何得於寂靜？　其心常散逸，　　永離於正觀。　速得非梵行，　　諠雜無儀撿，　亦不曾愛佛，　　及愛于聖眾，　棄捨離欲法，　　耽著非法言。　我常舍千身，　　支分及頭目，　為求無上道，　　聞法無厭足；　是諸非法人，　　少聞便厭舍。　我昔作國王，　　為求四句偈，　妻子及財寶，　　悉皆能施與。　何有于智者，　　而不勤聽法？　我嘗舍一切，　　非法之戲論，　為于百千劫，　　難得解脫故；　汝等應欣樂，　　志求微妙法。　若樂於解脫，　　最勝功德者，　世間諸事業，　　皆所不應問。　衣食無勝利，　　亦不證涅槃，　當稱歎最勝，　　善來諸比丘，　應敷座令坐，　　互說諸法要。　人身甚難得，　　隨分行白法，　讀誦及禪定，　　汝應如是問。　如來入涅槃，　　遺法當滅壞

【現代漢語翻譯】現代漢語譯本：世尊說：『喧鬧有二十種過失。』

當時，世尊以偈語說道：

『捨棄各種貪慾和嗔恨，不沉溺於喧鬧之中，如果有人專注於此，這是不應該犯的過錯。驕慢和分別思量，都由喧鬧而生，行為不端、沒有戒律的人，讚美喧鬧。愚笨的人喜歡世俗的言論，從而喪失了第一義諦，放縱自己，多生分別思量，這是不應該犯的過錯。比丘捨棄多聞，言論不符合真理，損害禪定，常常思慮世間的事情。沉溺於思慮的人，如何能夠獲得寂靜？他們的心常常散亂，永遠遠離正確的觀照。他們很快就會做出不符合清凈梵行的行為，喧雜而沒有威儀，也不曾愛慕佛陀，以及愛慕聖眾（僧團）。他們拋棄了遠離慾望的佛法，沉溺於不符合佛法的言論。我曾經捨棄過無數的身體，肢體和頭目，爲了尋求無上的道，聽聞佛法從不感到厭倦；而這些不符合佛法的人，稍微聽聞就感到厭倦而捨棄。我過去做國王時，爲了尋求四句偈語，連妻子和財寶，都全部能夠施捨。哪裡會有智者，而不勤奮聽聞佛法呢？我曾經捨棄一切不符合佛法的戲論，爲了在百千劫中，難以獲得的解脫；你們應當歡喜，立志尋求微妙的佛法。如果喜歡解脫，喜歡最殊勝的功德，那麼世間的一切事業，都不應該過問。衣食沒有殊勝的利益，也不能證得涅槃，應當稱讚最殊勝的，善來的諸位比丘。應當鋪設座位讓他們坐下，互相講述佛法的要義。人身非常難以獲得，應當隨分隨力地修行清凈的佛法，讀誦佛經和禪定，你們應當這樣發問。如來（Tathagata）入涅槃后，遺留的佛法將會滅壞。』

【English Translation】 English version: The World Honored One said, 'There are twenty faults associated with noise.'

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

'Abandon all greed and hatred, do not dwell in noise. If one is devoted to it, this is a fault that should not be committed. Arrogance and conceptualization all arise from noise. Those who are ill-behaved and without precepts praise noise. Foolish people enjoy worldly discussions, thus losing the supreme truth. Indulging themselves, with many conceptualizations, this is a fault that should not be committed. Monks who abandon much learning, whose speech is not in accordance with the truth, diminish their meditative concentration, and constantly contemplate worldly matters. Those who are attached to contemplation, how can they attain tranquility? Their minds are constantly scattered, forever separated from right contemplation. They quickly engage in actions that are not in accordance with pure conduct, are noisy and without decorum, and have never loved the Buddha, nor loved the Sangha (holy assembly). They abandon the Dharma that is free from desire, and indulge in speech that is not in accordance with the Dharma. I have given up countless bodies, limbs, and heads, in order to seek the unsurpassed path, and I never tire of hearing the Dharma; But these people who are not in accordance with the Dharma, become weary and abandon it after hearing a little. When I was a king in the past, in order to seek a four-line verse, I was able to give away my wife and treasures. Where is there a wise person who would not diligently listen to the Dharma? I have given up all worldly and non-Dharma related discussions, for the sake of liberation that is difficult to obtain in hundreds of thousands of kalpas (eons); You should rejoice and aspire to seek the subtle Dharma. If you enjoy liberation, and the most supreme merit, then all worldly affairs should not be inquired about. Clothing and food have no supreme benefit, nor do they lead to Nirvana. You should praise the most supreme, the well-come monks. You should prepare seats for them to sit, and discuss the essentials of the Dharma with each other. A human body is very difficult to obtain, you should practice pure Dharma according to your capacity, recite scriptures and meditate, you should ask in this way. After the Tathagata (Buddha) enters Nirvana, the remaining Dharma will perish.'

，　比丘多放逸，　　樂眾棄閑靜，　為飲食利養，　　晝夜談世話。　愚人于夢中，　　驚怖而漂溺，　自知多毀犯，　　當墮三惡道。　應生歡喜心，　　獨處於閑寂，　若在阿蘭若，　　志求無上道。　不應見人過，　　自謂最尊勝，　憍恣放逸本，　　莫輕下劣人，　彼于遺法中，　　漸次而解脫。　比丘雖破戒，　　深信於三寶，　是則解脫因，　　不應見其過。　摧伏貪瞋難，　　勿驚于放逸，　余習法應爾，　　是故不須說。　若清凈比丘，　　伺他人過失，　是最非真實，　　不名修正法。　如理修行者，　　當須自觀察，　求道諸比丘，　　舍離惡言論，　常以歡喜心，　　獨處於閑靜。」

爾時彌勒菩薩復白佛言：「希有世尊！耽著憒鬧乃有如是無量過惡，退失功德無有利益，增長煩惱墮諸惡趣遠離白法。何有菩薩求善法者，聞是過失而不樂於獨處閑靜？」

爾時彌勒菩薩白佛言：「世尊！云何名為世話中過？若觀察時，菩薩應住決定之義，由觀是義不生熱惱。」

佛言：「彌勒！初業菩薩應當觀察世話過失有二十種。若觀察時，能令菩薩住決定義，由觀是義不生熱惱。彌勒！云何名為樂於世話二十種過？一者心生憍恣不敬多聞，二者

【現代漢語翻譯】現代漢語譯本比丘如果放縱懈怠，喜歡熱鬧人群而拋棄清靜，爲了飲食和利益，日夜談論世俗之事。愚人在夢中，驚恐不安而沉溺，自知犯下許多過錯，應當墮入三惡道（地獄、餓鬼、畜生）。應當生起歡喜心，獨自處於清靜之地，如果在阿蘭若（寂靜處），就應立志追求無上道（佛的境界）。不應該只看到別人的過錯，自認為自己最尊貴，驕傲放縱是懈怠的根源，不要輕視地位低下的人，他們會在佛法中，逐漸得到解脫。比丘即使破了戒律，如果深信三寶（佛、法、僧），這也是解脫的因緣，不應該只看到他的過錯。降伏貪慾和嗔恨很難，不要因為放縱而驚慌，余習（過去的習氣）本應如此，所以不必多說。如果清凈的比丘，伺機觀察他人的過失，這是最不真實的，不能稱為修正法。如理修行的人，應當自我反省，求道的比丘們，應當捨棄惡言論，常常以歡喜心，獨自處於清靜之地。

這時，彌勒菩薩（未來佛）又對佛說：『稀有啊，世尊！貪戀喧鬧竟然有如此無量的過錯，會退失功德沒有任何利益，增長煩惱墮入各種惡道，遠離清凈的佛法。哪有菩薩（發願成佛的人）追求善法，聽到這些過失而不喜歡獨處清靜呢？』

這時，彌勒菩薩對佛說：『世尊！什麼叫做世俗言談中的過錯？如果觀察這些過錯，菩薩應當安住于決定的意義，通過觀察這些意義就不會產生熱惱。』

佛說：『彌勒！初學菩薩應當觀察世俗言談的過失有二十種。如果觀察這些過失，能使菩薩安住于決定的意義，通過觀察這些意義就不會產生熱惱。彌勒！什麼叫做喜歡世俗言談的二十種過錯？第一，心中產生驕傲放縱，不尊敬多聞的人；第二，』

【English Translation】 English version Monks who are indulgent and negligent, enjoy crowds and abandon tranquility, for the sake of food and gain, talk about worldly matters day and night. Fools, in their dreams, are terrified and drown, knowing they have committed many faults, they should fall into the three evil paths (hell, hungry ghosts, animals). One should generate a joyful mind, dwell alone in quietude, and if in an aranya (secluded place), one should aspire to the unsurpassed path (Buddhahood). One should not see only the faults of others, considering oneself the most superior, arrogance and indulgence are the root of negligence, do not look down on inferior people, they will gradually attain liberation in the Dharma. Even if a monk has broken the precepts, if he deeply believes in the Three Jewels (Buddha, Dharma, Sangha), this is a cause for liberation, one should not only see his faults. It is difficult to subdue greed and hatred, do not be alarmed by indulgence, residual habits (past tendencies) are naturally like this, so there is no need to say more. If a pure monk, seeks to observe the faults of others, this is most unreal, and cannot be called practicing the true Dharma. Those who practice according to the Dharma, should reflect on themselves, monks who seek the path, should abandon evil speech, and always with a joyful mind, dwell alone in quietude.

At that time, Bodhisattva Maitreya (the future Buddha) again said to the Buddha: 'Rare indeed, World Honored One! Attachment to noise and commotion has such immeasurable faults, it leads to the loss of merit without any benefit, increases afflictions, causes one to fall into various evil paths, and distances one from the pure Dharma. How can a Bodhisattva (one who aspires to Buddhahood) who seeks good Dharma, upon hearing these faults, not enjoy dwelling alone in quietude?'

At that time, Bodhisattva Maitreya said to the Buddha: 'World Honored One! What are the faults in worldly talk? If one observes these faults, a Bodhisattva should abide in the definitive meaning, and by observing these meanings, one will not generate distress.'

The Buddha said: 'Maitreya! A novice Bodhisattva should observe that there are twenty kinds of faults in worldly talk. If one observes these faults, it can enable a Bodhisattva to abide in the definitive meaning, and by observing these meanings, one will not generate distress. Maitreya! What are the twenty faults of enjoying worldly talk? First, the mind generates arrogance and indulgence, and does not respect those who are learned; second,'

于諸諍論多起執著，三者失於正念如理作意，四者為所不應身多躁動，五者速疾高下壞於法忍，六者心常剛強禪定智慧曾不熏修，七者非時而語言論所纏，八者不能堅固證於聖智，九者不為天龍之所恭敬，十者為辯才者常懷輕賤，十一者為身證者之所呵責，十二者不住正信常懷悔恨，十三者心多疑惑搖動不安，十四者猶如倡伎隨逐音聲，十五者染著諸欲隨境流轉，十六者不觀真實誹謗正法，十七者有所希求常不稱遂，十八者其心不調為人棄捨，十九者不知法界隨順惡友，二十者不了諸根系屬煩惱。彌勒！是為菩薩樂於世話二十種過。」

爾時世尊重說偈言：

「憍傲于多聞，　　執著諸諍論，　失念不正知，　　是名世話過。　遠離正思惟，　　身心不寂靜，　退失於法忍，　　是名世話過。　其心不調順，　　遠離奢摩他，　及毗缽舍那，　　是名世話過。　不尊敬師長，　　愛樂於世論，　智慧不堅固，　　是名世話過。　諸天不恭敬，　　龍神亦復然，　退失於辯才，　　是名世話過。　聖者常呵責，　　如是耽著人，　唐捐于壽命，　　是名世話過。　諸行皆缺減，　　遠離大菩提，　命終生憂苦，　　是名世話過。　疑惑心動搖，　　猶如風吹草，　智慧不堅固，

【現代漢語翻譯】現代漢語譯本彌勒（Maitreya，未來佛）！菩薩如果樂於談論世俗之事，會有二十種過失：第一，在各種爭論中多起執著；第二，失去正念，不能如理作意（yoniso manasikara，如理思維）；第三，不應有的身體躁動過多；第四，快速地高聲或低聲說話，破壞對法的忍耐；第五，內心常常剛強，從不修習禪定和智慧；第六，不合時宜地談論世俗話題；第七，不能堅定地證得聖智；第八，不被天龍（deva-naga，天神和龍神）所恭敬；第九，常被有辯才的人輕視；第十，被身證者（那些通過自身修行證悟的人）呵責；第十一，不能安住于正信，常常懷有悔恨；第十二，內心多有疑惑，搖動不安；第十三，猶如歌伎追逐聲音一樣，隨波逐流；第十四，染著各種慾望，隨著外境流轉；第十五，不觀察真實，誹謗正法；第十六，有所希求，常常不能如願；第十七，內心不調柔，被人拋棄；第十八，不知法界（dharma-dhatu，宇宙萬法的本體）而隨順惡友；第十九，不瞭解諸根（indriya，眼、耳、鼻、舌、身、意）被煩惱所束縛。彌勒！這就是菩薩樂於談論世俗之事的二十種過失。那時，世尊（Bhagavan，佛陀）以偈頌說道：『驕傲于多聞，執著于各種爭論，失去正念和正知，這被稱為世俗談論的過失。遠離正確的思維，身心不得寂靜，退失對法的忍耐，這被稱為世俗談論的過失。內心不調柔順，遠離奢摩他（samatha，止）和毗缽舍那（vipassana，觀），這被稱為世俗談論的過失。不尊敬師長，喜愛世俗的言論，智慧不堅定，這被稱為世俗談論的過失。諸天不恭敬，龍神也是如此，退失辯才，這被稱為世俗談論的過失。聖者常常呵責，像這樣耽著世俗談論的人，白白浪費生命，這被稱為世俗談論的過失。各種修行都缺失，遠離大菩提（maha-bodhi，無上覺悟），臨終時產生憂愁痛苦，這被稱為世俗談論的過失。疑惑的心動搖不定，猶如風中之草，智慧不堅定，是名世話過。』

【English Translation】 English version Maitreya! If a Bodhisattva delights in worldly talk, there are twenty kinds of faults: First, they develop many attachments in various disputes; Second, they lose right mindfulness and do not engage in proper attention (yoniso manasikara); Third, they have excessive and inappropriate physical restlessness; Fourth, they speak quickly, loudly, or softly, destroying their patience with the Dharma; Fifth, their minds are often rigid, and they never cultivate samadhi (meditative concentration) and wisdom; Sixth, they engage in worldly discussions at inappropriate times; Seventh, they cannot firmly attain sacred wisdom; Eighth, they are not respected by devas (gods) and nagas (dragons); Ninth, they are often looked down upon by those with eloquence; Tenth, they are rebuked by those who have attained realization through their own practice; Eleventh, they cannot abide in right faith and often harbor regret; Twelfth, their minds are full of doubt, wavering and restless; Thirteenth, they are like entertainers who follow after sounds, drifting with the current; Fourteenth, they are attached to various desires, flowing with external circumstances; Fifteenth, they do not observe reality and slander the true Dharma; Sixteenth, whatever they seek, they often do not achieve; Seventeenth, their minds are not tamed and they are abandoned by others; Eighteenth, they do not understand the dharma-dhatu (the realm of all phenomena) and follow evil friends; Nineteenth, they do not understand that their senses (indriya) are bound by afflictions. Maitreya! These are the twenty faults of a Bodhisattva who delights in worldly talk. At that time, the Bhagavan (the Buddha) spoke in verses: 'Arrogant in much learning, attached to various disputes, losing mindfulness and right knowledge, this is called the fault of worldly talk. Away from right thinking, body and mind are not peaceful, losing patience with the Dharma, this is called the fault of worldly talk. The mind is not tamed and compliant, away from samatha (calm abiding) and vipassana (insight), this is called the fault of worldly talk. Not respecting teachers and elders, loving worldly discussions, wisdom is not firm, this is called the fault of worldly talk. The devas do not respect, and the nagas are the same, losing eloquence, this is called the fault of worldly talk. The sages often rebuke, those who are addicted to worldly talk, wasting their lives in vain, this is called the fault of worldly talk. All practices are diminished, far from great bodhi (enlightenment), at the end of life, sorrow and suffering arise, this is called the fault of worldly talk. The doubting mind wavers, like grass in the wind, wisdom is not firm, This is called the fault of worldly talk.'

是名世話過。　譬如倡妓人，　　贊說他勇健，　彼人亦復然，　　是名世話過。　隨逐世語言，　　染著諸欲境，　常行於邪道，　　是名世話過。　希求心不遂，　　諂曲多諍論，　遠離於聖行，　　是名世話過。　愚人得少利，　　其心常搖動，　如猿猴躁擾，　　是名世話過。　智慧多退失，　　無有覺悟心，　愚者所攝持，　　是名世話過。　迷惑于眼耳，　　乃至意亦然，　常與煩惱俱，　　是名世話過。　愚人樂世話，　　盡壽常空過，　不如思一義，　　獲利無有邊。　譬如甘蔗味，　　雖不離皮節，　亦不從皮節，　　而得於勝味。　皮節如世話，　　義理猶勝味，　是故舍虛言，　　思惟于實義。　智慧諸菩薩，　　能知世話過，　常愛樂思惟，　　第一義功德。　法味及義味，　　解脫第一味，　誰有智慧者，　　心生不欣樂？　是故應棄捨，　　無利諸言話，　常樂勤思惟，　　殊勝第一義。　如是第一法，　　諸佛所讚歎，　是故明智人，　　當樂勤修習。」

爾時彌勒菩薩復白佛言：「希有世尊！乃能善說世話過失，思惟勝義利益功德。世尊！何有菩薩求于如來真實智慧，而復樂於虛誑世話？」

爾時彌勒菩薩

【現代漢語翻譯】現代漢語譯本這就是所謂的世俗閑談的過失。譬如那些賣唱的妓女，讚美別人勇猛健壯，那些人也像她們一樣，這就是所謂的世俗閑談的過失。隨順世俗的言語，貪戀執著于各種慾望的境界，常常行走在邪道上，這就是所謂的世俗閑談的過失。希望追求卻不能如願，諂媚虛偽，多起爭論，遠離聖賢的修行，這就是所謂的世俗閑談的過失。愚笨的人得到少許利益，內心就常常動搖不定，像猿猴一樣躁動不安，這就是所謂的世俗閑談的過失。智慧大多退失，沒有覺悟的心，被愚癡的人所掌控，這就是所謂的世俗閑談的過失。被眼、耳等感官所迷惑，乃至意念也是如此，常常與煩惱相伴，這就是所謂的世俗閑談的過失。愚笨的人喜歡世俗閑談，一生都空虛度過，不如思考一個真理，獲得的利益是無邊的。譬如甘蔗的味道，雖然不離開皮和節，但也不是從皮和節中得到那美好的味道。皮和節就像世俗閑談，真理就像那美好的味道，所以應當捨棄虛妄的言語，思考真實的意義。有智慧的菩薩，能夠知道世俗閑談的過失，常常喜愛思考第一義的功德。法味（Dharma rasa，佛法的滋味）和義味（Artha rasa，真理的滋味），以及解脫的第一味（Moksha rasa，解脫的滋味），誰有智慧的人，內心會不歡喜呢？所以應當捨棄那些沒有利益的言語，常常喜愛勤奮地思考殊勝的第一義。像這樣第一的法（Dharma，佛法），是諸佛所讚歎的，所以明智的人，應當喜愛勤奮地修習。

這時，彌勒菩薩（Maitreya Bodhisattva）又對佛說：『希有啊，世尊！您能夠善巧地解說世俗閑談的過失，以及思考殊勝意義的利益功德。世尊！怎麼會有菩薩追求如來的真實智慧，反而喜歡虛妄的世俗閑談呢？』

這時，彌勒菩薩

【English Translation】 English version This is called the fault of worldly talk. For example, like those singing prostitutes who praise others for their bravery and strength, those people are also like them, this is called the fault of worldly talk. Following worldly speech, clinging to various desires, constantly walking on evil paths, this is called the fault of worldly talk. Hoping to achieve but not succeeding, being flattering and deceitful, engaging in much argument, and staying away from the practice of the saints, this is called the fault of worldly talk. A foolish person gains a little benefit, and their mind is constantly agitated, like a restless monkey, this is called the fault of worldly talk. Wisdom is mostly lost, there is no awakened mind, and they are controlled by foolish people, this is called the fault of worldly talk. Being deluded by the senses of eyes and ears, and even the mind is the same, constantly accompanied by afflictions, this is called the fault of worldly talk. Foolish people enjoy worldly talk, and their whole lives are spent in vain, it is better to contemplate one truth, the benefits gained are boundless. For example, the taste of sugarcane, although it does not leave the skin and nodes, the delicious taste is not obtained from the skin and nodes. The skin and nodes are like worldly talk, the truth is like the delicious taste, therefore one should abandon false speech and contemplate the true meaning. Wise Bodhisattvas can know the faults of worldly talk, and they always love to contemplate the merits of the supreme meaning. The taste of Dharma (Dharma rasa), the taste of meaning (Artha rasa), and the supreme taste of liberation (Moksha rasa), who with wisdom would not rejoice in their hearts? Therefore, one should abandon those unprofitable words, and always love to diligently contemplate the supreme first meaning. Such is the supreme Dharma, praised by all Buddhas, therefore, wise people should love to diligently practice it.

At that time, Maitreya Bodhisattva again said to the Buddha: 'Rare indeed, World Honored One! You are able to skillfully explain the faults of worldly talk, and the merits and benefits of contemplating the supreme meaning. World Honored One! How can there be Bodhisattvas who seek the true wisdom of the Tathagata, yet enjoy false worldly talk?'

At that time, Maitreya Bodhisattva

而白佛言：「世尊！云何名為睡眠中過？若觀察時，菩薩應當發起精進不生熱惱。」

佛言：「彌勒！初業菩薩應當觀察睡眠過失有二十種。若觀察時，能令菩薩發起精進意樂無倦。彌勒！云何名為樂於睡眠二十種過？一者懈怠懶惰，二者身體沉重，三者顏色憔悴，四者增諸疾病，五者火界羸弱，六者食不消化，七者體生瘡皰，八者不勤修習，九者增長愚癡，十者智慧羸劣，十一者面板闇濁，十二者非人不敬，十三者為行愚鈍，十四者煩惱纏縛，十五者隨眠覆心，十六者不樂善法，十七者白法減損，十八者行下劣行，十九者憎嫌精進，二十者為人輕賤。彌勒！是為菩薩樂於睡眠二十種過。」

爾時世尊重說偈言：

「身重無儀撿，　　懈怠少堪任，　顏色無光澤，　　是樂睡眠過。　彼人常病惱，　　風黃多積集，　四大互違反，　　是樂睡眠過。　飲食不消化，　　身體無光潤，　聲嘶不清徹，　　是樂睡眠過。　其身生瘡皰，　　晝夜常昏睡，　諸蟲生機關，　　是樂睡眠過。　退失於精進，　　乏少諸財寶，　多夢無覺悟，　　是樂睡眠過。　癡網常增長，　　樂著于諸見，　熾盛難療治，　　是樂睡眠過。　損減諸智慧，　　增長於愚癡，　志意常下劣，　　是樂

【現代漢語翻譯】現代漢語譯本彌勒菩薩向佛陀稟告說：『世尊！什麼叫做睡眠中的過失？如果觀察這些過失，菩薩應當發起精進心，不生煩惱。』佛陀說：『彌勒！初學菩薩應當觀察睡眠的過失有二十種。如果觀察這些過失，能使菩薩發起精進的意樂，不會懈怠。彌勒！什麼叫做貪愛睡眠的二十種過失呢？第一是懈怠懶惰，第二是身體沉重，第三是臉色憔悴，第四是增加各種疾病，第五是火界（指身體的能量）衰弱，第六是食物不消化，第七是身體生瘡，第八是不勤奮修習，第九是增長愚癡，第十是智慧衰弱，第十一是面板暗淡，第十二是不受非人（指鬼神等）尊敬，第十三是行為愚鈍，第十四是被煩惱纏縛，第十五是被隨眠（指潛在的煩惱）覆蓋內心，第十六是不喜歡善法，第十七是善法減少，第十八是行為下劣，第十九是憎恨精進，第二十是被他人輕視。彌勒！這就是菩薩貪愛睡眠的二十種過失。』這時，世尊又說了偈頌：『身體沉重沒有威儀，懈怠少有能力，臉色沒有光澤，這就是貪愛睡眠的過失。這個人常常被疾病困擾，風、黃（指身體的兩種病理因素）積聚過多，四大（指地、水、火、風）互相違背，這就是貪愛睡眠的過失。飲食不消化，身體沒有光澤，聲音嘶啞不清澈，這就是貪愛睡眠的過失。身體生瘡，白天黑夜常常昏睡，各種蟲子在身體里滋生，這就是貪愛睡眠的過失。退失精進，缺少各種財寶，多做夢沒有覺悟，這就是貪愛睡眠的過失。愚癡的網常常增長，喜歡執著于各種見解，熾盛難以治療，這就是貪愛睡眠的過失。損減各種智慧，增長愚癡，志向常常下劣，這就是貪愛睡眠的過失。』

【English Translation】 English version Then, Bodhisattva Maitreya said to the Buddha, 『World Honored One, what is called the fault of being in sleep? If one observes these faults, a Bodhisattva should arouse diligence and not generate affliction.』 The Buddha said, 『Maitreya, a Bodhisattva who is a beginner should observe that there are twenty kinds of faults of sleep. If one observes these faults, it can cause a Bodhisattva to arouse the intention of diligence without weariness. Maitreya, what are the twenty faults called attachment to sleep? First is laziness and indolence, second is heaviness of the body, third is a haggard complexion, fourth is an increase in various diseases, fifth is the weakness of the fire element (referring to the body's energy), sixth is indigestion, seventh is the body developing sores, eighth is not diligently practicing, ninth is an increase in ignorance, tenth is the weakness of wisdom, eleventh is dark and dull skin, twelfth is not respected by non-humans (referring to ghosts and spirits), thirteenth is dullness in behavior, fourteenth is being bound by afflictions, fifteenth is being covered in mind by latent afflictions (referring to potential afflictions), sixteenth is not liking good dharmas, seventeenth is the decrease of white dharmas (referring to wholesome qualities), eighteenth is engaging in inferior conduct, nineteenth is hating diligence, and twentieth is being looked down upon by others. Maitreya, these are the twenty faults of a Bodhisattva's attachment to sleep.』 At that time, the World Honored One spoke these verses: 『The body is heavy and without decorum, lazy and lacking ability, the complexion is without luster, this is the fault of attachment to sleep. That person is often troubled by illness, wind and bile (referring to two pathological factors of the body) accumulate excessively, the four great elements (referring to earth, water, fire, and wind) contradict each other, this is the fault of attachment to sleep. Food is not digested, the body is without luster, the voice is hoarse and unclear, this is the fault of attachment to sleep. The body develops sores, one is often drowsy day and night, various insects breed in the body, this is the fault of attachment to sleep. One loses diligence, lacks various treasures, has many dreams without awakening, this is the fault of attachment to sleep. The net of ignorance constantly increases, one is attached to various views, it is intense and difficult to cure, this is the fault of attachment to sleep. One diminishes various wisdoms, increases ignorance, one's aspiration is constantly inferior, this is the fault of attachment to sleep.』

睡眠過。　彼住阿蘭若，　　常懷懈怠心，　非人得其便，　　是樂睡眠過。　蒙憒失正念，　　諷誦不通利，　說法多廢忘，　　是樂睡眠過。　由癡起迷惑，　　住于煩惱中，　其心不安樂，　　是樂睡眠過。　功德皆損減，　　常生憂悔心，　增長諸煩惱，　　是樂睡眠過。　遠離諸善友，　　亦不求正法，　常行非法中，　　是樂睡眠過。　不欣求法樂，　　損減諸功德，　遠離於白法，　　是樂睡眠過。　彼人心怯弱，　　恒少於歡喜，　支分多羸瘦，　　是樂睡眠過。　自知身懈怠，　　嫉妒精進者，　樂說其過惡，　　是樂睡眠過。　智者了其過，　　常離於睡眠，　愚人增見網，　　無利損功德。　智者常精進，　　勤修清凈道，　離苦得安樂，　　諸佛所稱歎。　世間諸伎藝，　　及出世工巧，　皆由精進力，　　智者應修習。　若人趣菩提，　　了知睡眠過，　安住精進力，　　覺悟生慚愧。　是故諸智者，　　常生精進心，　舍離於睡眠，　　守護菩提種。」

爾時彌勒菩薩而白佛言：「希有世尊！樂著睡眠乃有如是無量過失。若有聞者，不生憂悔厭離之心、發起精進，當知是人甚大愚癡。若有菩薩為欲志求阿耨多羅三藐三菩提

【現代漢語翻譯】現代漢語譯本沉溺於睡眠的過患。他住在寂靜的林野，心中常常懷著懈怠，非人（指鬼神等）就容易趁機作祟，這就是貪愛睡眠的過患。被昏沉矇蔽而失去正念，背誦經文也不流暢，講法時常常遺忘，這就是貪愛睡眠的過患。由於愚癡而產生迷惑，身處煩惱之中，內心不得安寧，這就是貪愛睡眠的過患。功德都會減少，常常生起憂愁後悔的心，增長各種煩惱，這就是貪愛睡眠的過患。遠離善友，也不尋求正法，常常在非法中行事，這就是貪愛睡眠的過患。不歡喜追求佛法的快樂，減少各種功德，遠離清凈的善法，這就是貪愛睡眠的過患。他內心怯懦，常常缺少歡喜，身體的各個部分也大多虛弱消瘦，這就是貪愛睡眠的過患。自己知道自己懈怠，嫉妒精進的人，喜歡說別人的過錯，這就是貪愛睡眠的過患。智者瞭解睡眠的過患，常常遠離睡眠，愚人則增加見解的羅網，沒有利益反而損害功德。智者常常精進，勤奮修習清凈的道，脫離痛苦而得到安樂，這是諸佛所稱讚的。世間各種技藝，以及出世間的巧妙技能，都是由於精進的力量，智者應當修習。如果有人趣向菩提（覺悟），瞭解睡眠的過患，安住于精進的力量，覺悟而生起慚愧心。因此，各位智者，應當常常生起精進的心，舍離睡眠，守護菩提的種子。

這時，彌勒菩薩（未來佛）對佛說：『稀有啊，世尊！貪著睡眠竟然有如此無量的過失。如果有人聽聞這些過失，不生起憂愁後悔、厭離之心，不發起精進，應當知道這個人非常愚癡。如果有菩薩爲了立志追求阿耨多羅三藐三菩提（無上正等正覺）』

【English Translation】 English version The Faults of Excessive Sleep. He dwells in the wilderness, always harboring a lazy mind. Non-humans (referring to spirits, etc.) take advantage of him. This is the fault of indulging in sleep. Obscured by drowsiness, he loses right mindfulness. His recitation of scriptures is not fluent. He often forgets when teaching the Dharma. This is the fault of indulging in sleep. Due to ignorance, he becomes confused, dwelling in afflictions. His mind is not at peace. This is the fault of indulging in sleep. His merits are diminished. He often feels sorrow and regret. He increases various afflictions. This is the fault of indulging in sleep. He distances himself from good friends and does not seek the right Dharma. He often acts in unlawful ways. This is the fault of indulging in sleep. He does not rejoice in seeking the joy of the Dharma. He diminishes his merits. He distances himself from pure, wholesome practices. This is the fault of indulging in sleep. His mind is timid. He often lacks joy. His limbs are mostly weak and emaciated. This is the fault of indulging in sleep. Knowing himself to be lazy, he is jealous of those who are diligent. He enjoys speaking of others' faults. This is the fault of indulging in sleep. The wise understand the faults of sleep and always stay away from it. The foolish increase the net of views, gaining no benefit and harming their merits. The wise are always diligent, diligently cultivating the pure path. They escape suffering and attain peace and joy. This is praised by all Buddhas. All worldly skills and arts, as well as transcendent skillful means, are due to the power of diligence. The wise should cultivate them. If one aspires to Bodhi (enlightenment), understands the faults of sleep, abides in the power of diligence, and awakens with a sense of shame. Therefore, all wise ones should always generate a mind of diligence, abandon sleep, and protect the seed of Bodhi.

At that time, Bodhisattva Maitreya (the future Buddha) said to the Buddha: 'Rare indeed, World Honored One! Indulging in sleep has such immeasurable faults. If someone hears of these faults and does not generate sorrow, regret, or a sense of aversion, and does not arouse diligence, know that this person is extremely foolish. If a Bodhisattva aspires to seek Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment)'

者，聞說如是真實句義功德利益，于諸善法而生懈怠，不起精進住菩提分，無有是處。」

爾時彌勒菩薩白佛言：「世尊！云何名為眾務中過？若觀察時，令諸菩薩不營眾務勤修佛道。」

佛言：「彌勒！初業菩薩應當觀察樂營眾務二十種過。若觀察時，能令菩薩不營眾務勤修佛道。彌勒！云何名為二十種過？一者耽著世間下劣之業，二者為諸讀誦修行比丘之所輕賤，三者亦為勤修禪定比丘之所呵責，四者心常發起無始生死流轉之業，五者虛食居士及婆羅門凈心信施，六者于諸財物心懷取著，七者常樂廣營世間事務，八者念其家業常懷憂嘆，九者其性佷戾發言粗獷，十者心常憶念勤修家業，十一者愛著諸味增長貪慾，十二者無利養處不生歡喜，十三者多生惱害障礙之業，十四者常樂親近諸優婆塞及優婆夷，十五者但念衣食而度晝夜，十六者數問世間所作事業，十七者常樂發起非法語言，十八者恃營眾務而起憍慢，十九者但求人過不自觀察，二十者于說法者心懷輕賤。彌勒！是為菩薩樂營眾務二十種過。」

爾時世尊重說偈言：

「安住下劣業，　　遠離殊勝行，　退失大利益，　　是名眾務過。　樂讀誦比丘，　　及修禪定者，　一切皆呵責，　　是名眾務過。　常行生死業，　　舍離

【現代漢語翻譯】現代漢語譯本：如果有人聽聞如此真實句義的功德利益，卻對各種善法產生懈怠，不生起精進，不住于菩提分，這是不可能的。這時，彌勒菩薩（Maitreya Bodhisattva）對佛說：『世尊！什麼叫做「眾務中的過失」？如果觀察這些過失，就能讓菩薩不經營世俗事務，而勤修佛道。』佛說：『彌勒！初學菩薩應當觀察樂於經營世俗事務的二十種過失。如果觀察這些過失，就能讓菩薩不經營世俗事務，而勤修佛道。彌勒！什麼叫做二十種過失？第一，耽著於世間低劣的行業；第二，被那些讀誦修行佛法的比丘（bhiksu）所輕視；第三，也被那些勤修禪定的比丘所呵責；第四，心中常常發起無始生死流轉的業；第五，虛耗居士（upasaka）和婆羅門（brahmana）清凈的信心佈施；第六，對於各種財物心懷貪取執著；第七，常常喜歡廣泛經營世間事務；第八，思念自己的家業，常常懷有憂愁嘆息；第九，性格乖戾，言語粗暴；第十，心中常常憶念勤修家業；第十一，貪愛各種美味，增長貪慾；第十二，在沒有利益供養的地方就不生歡喜；第十三，多生惱害障礙的業；第十四，常常喜歡親近各位優婆塞（upasaka）和優婆夷（upasika）；第十五，只想著衣食而度過白天黑夜；第十六，常常詢問世間所作的事業；第十七，常常喜歡發起不合佛法的言語；第十八，依仗經營世俗事務而生起驕慢；第十九，只求別人的過失而不自我反省；第二十，對於說法的人心懷輕視。彌勒！這就是菩薩樂於經營世俗事務的二十種過失。』這時，世尊又說了偈語：『安住于低劣的行業，遠離殊勝的修行，退失大利益，這叫做眾務的過失。喜歡讀誦佛法的比丘，以及修習禪定的人，一切都會呵責，這叫做眾務的過失。常常造作生死流轉的業，舍離

【English Translation】 English version: 'If someone, having heard of the merits and benefits of such true and meaningful words, becomes lazy towards all good dharmas, does not generate diligence, and does not abide in the factors of enlightenment, this is not possible.' At that time, Maitreya Bodhisattva said to the Buddha, 'World Honored One! What is meant by the 'faults in worldly affairs'? If one observes these faults, it can cause Bodhisattvas to not engage in worldly affairs and diligently cultivate the Buddha's path.' The Buddha said, 'Maitreya! A Bodhisattva who is a beginner should observe the twenty faults of being fond of engaging in worldly affairs. If one observes these faults, it can cause Bodhisattvas to not engage in worldly affairs and diligently cultivate the Buddha's path. Maitreya! What are the twenty faults? First, being attached to inferior worldly occupations; second, being looked down upon by those bhiksus who recite and practice the Dharma; third, also being criticized by those bhiksus who diligently practice meditation; fourth, constantly generating the karma of beginningless cycles of birth and death; fifth, wasting the pure faith offerings of upasakas and brahmanas; sixth, harboring attachment and clinging to various possessions; seventh, constantly enjoying the extensive management of worldly affairs; eighth, thinking of one's family affairs and constantly harboring worry and sighing; ninth, being perverse in nature and speaking harshly; tenth, constantly remembering and diligently cultivating family affairs; eleventh, being attached to various flavors and increasing greed; twelfth, not being happy in places where there are no benefits or offerings; thirteenth, generating much harmful and obstructive karma; fourteenth, constantly enjoying being close to upasakas and upasikas; fifteenth, only thinking of clothing and food while passing the days and nights; sixteenth, frequently asking about worldly affairs; seventeenth, constantly enjoying initiating unrighteous speech; eighteenth, relying on managing worldly affairs and generating arrogance; nineteenth, only seeking the faults of others and not reflecting on oneself; twentieth, harboring contempt for those who preach the Dharma. Maitreya! These are the twenty faults of a Bodhisattva being fond of engaging in worldly affairs.' At that time, the World Honored One spoke these verses: 'Abiding in inferior occupations, being far from superior practices, losing great benefits, this is called the fault of worldly affairs. Bhiksus who enjoy reciting the Dharma, and those who practice meditation, all will criticize, this is called the fault of worldly affairs. Constantly creating the karma of birth and death, abandoning

解脫因，　虛受于信施，　　是名眾務過。　樂受諸財寶，　　不得生憂惱，　住于下劣行，　　是名眾務過。　是人多愛染，　　往來淫女家，　如鳥入樊籠，　　是名眾務過。　常憂嘆家業，　　恒懷熱惱心，　出言人不信，　　是名眾務過。　不受尊者教，　　違拒而輕賤，　毀犯清凈戒，　　是名眾務過。　其心多憶想，　　勤營於世業，　不能修智斷，　　是名眾務過。　貪心恒熾盛，　　樂著于諸味，　曾無知足心，　　是名眾務過。　得利生歡喜，　　無利便憂惱，　貪吝無仁心，　　是名眾務過。　惱害無慈愍，　　增長諸惡業，　愛蔓相纏縛，　　是名眾務過。　遠離於師長，　　親近惡知識，　擯斥持戒人，　　是名眾務過。　晝夜無餘想，　　唯念求衣食，　不樂諸功德，　　是名眾務過。　常問世間智，　　不樂出世言，　耽愛于邪說，　　是名眾務過。　自恃知眾務，　　輕慢諸比丘，　猶如狂醉人，　　是名眾務過。　常伺求他短，　　不自見其過，　輕毀有德人，　　是名眾務過。　如是愚癡者，　　無有善方便，　輕慢說法者，　　是名眾務過。　如是下劣業，　　具足諸過失，　何有智慧人，　　愛樂而修習？

【現代漢語翻譯】現代漢語譯本解脫的因由，卻虛假地接受信徒的佈施，這被稱為『眾務過』（因事務繁多而產生的過失）。喜歡接受各種財寶，卻不能因此產生憂愁煩惱，安於下劣的行為，這被稱為『眾務過』。這種人多有愛慾和執著，頻繁往來於俗家，就像鳥兒進入籠子一樣，這被稱為『眾務過』。常常憂慮嘆息家業，心中總是充滿煩惱，說出的話別人不相信，這被稱為『眾務過』。不接受尊者的教誨，違背並輕視，毀壞清凈的戒律，這被稱為『眾務過』。心中多有回憶和想像，勤奮經營世俗的事務，不能修習智慧和斷除煩惱，這被稱為『眾務過』。貪心總是熾盛，喜歡執著于各種美味，從來沒有知足的心，這被稱為『眾務過』。得到利益就歡喜，沒有利益就憂愁煩惱，貪婪吝嗇沒有仁慈之心，這被稱為『眾務過』。惱害他人沒有慈悲憐憫之心，增長各種惡業，被愛慾的藤蔓纏繞束縛，這被稱為『眾務過』。遠離師長，親近惡知識，排斥持戒的人，這被稱為『眾務過』。白天黑夜沒有其他想法，只想著尋求衣食，不喜歡各種功德，這被稱為『眾務過』。常常詢問世俗的知識，不喜歡出世的言論，沉迷於邪說，這被稱為『眾務過』。自認為懂得各種事務，輕慢各位比丘（佛教出家男眾），就像喝醉酒的人一樣，這被稱為『眾務過』。常常伺機尋找別人的缺點，卻看不到自己的過錯，輕視譭謗有德行的人，這被稱為『眾務過』。像這樣愚癡的人，沒有好的方法，輕慢說法的人，這被稱為『眾務過』。像這樣下劣的行為，具備各種過失，哪裡會有智慧的人，喜歡並修習這些呢？

【English Translation】 English version The cause of liberation, yet falsely receiving the offerings of faith, this is called 'the fault of many affairs' (眾務過, zhong wu guo). Enjoying the reception of various treasures, yet not generating sorrow or affliction, dwelling in inferior conduct, this is called 'the fault of many affairs'. Such a person has much desire and attachment, frequently going to and fro in lay households, like a bird entering a cage, this is called 'the fault of many affairs'. Constantly worrying and sighing over family affairs, always harboring a heart of vexation, speaking words that others do not believe, this is called 'the fault of many affairs'. Not accepting the teachings of the venerable ones, opposing and belittling them, violating the pure precepts, this is called 'the fault of many affairs'. The mind has many memories and imaginings, diligently managing worldly affairs, unable to cultivate wisdom and sever afflictions, this is called 'the fault of many affairs'. Greed is always rampant, delighting in attachment to various flavors, never having a mind of contentment, this is called 'the fault of many affairs'. Gaining profit brings joy, lacking profit brings sorrow and affliction, being greedy and stingy without a heart of benevolence, this is called 'the fault of many affairs'. Harming others without compassion or pity, increasing various evil deeds, being entangled and bound by the vines of desire, this is called 'the fault of many affairs'. Distancing oneself from teachers and elders, associating with evil companions, rejecting those who uphold the precepts, this is called 'the fault of many affairs'. Day and night having no other thoughts, only thinking of seeking clothing and food, not delighting in various merits, this is called 'the fault of many affairs'. Constantly asking about worldly knowledge, not delighting in transcendent words, indulging in heretical teachings, this is called 'the fault of many affairs'. Self-conceitedly thinking one understands various affairs, belittling the Bhikkhus (比丘, Buddhist monks), like a drunken person, this is called 'the fault of many affairs'. Constantly seeking the faults of others, not seeing one's own faults, belittling and slandering those with virtue, this is called 'the fault of many affairs'. Such a foolish person, having no good methods, belittling those who teach the Dharma, this is called 'the fault of many affairs'. Such inferior actions, possessing all kinds of faults, where would a wise person be, who would delight in and cultivate these?

清凈殊勝業，　　具足諸功德，　是故有智人，　　愛樂常修習。　若樂下劣業，　　智者當呵責，　如人舍多財，　　貪求于少分。　是故明智人，　　當舍下劣業，　應求勝上法，　　諸佛常稱歎。」

爾時彌勒菩薩而白佛言：「希有世尊！彼諸菩薩舍離殊勝精進之業，而乃發起下劣之事，當知是人甚為少智覺慧微淺。」

佛告彌勒菩薩言：「彌勒！我今實言告汝，若有菩薩不修諸行、不斷煩惱、不習禪誦、不求多聞，我說是人非出家者。彌勒！若有勤修智斷行者、智出生者、智成就者、不作世業營眾務者，我說是人住如來教。若有菩薩樂作世業營于眾務、為所不應，我說是人住于生死，是故菩薩不應親近。彌勒！若有菩薩多營眾務，造七寶塔遍滿三千大千世界。如是菩薩不能令我而生歡喜，亦非供養恭敬於我。彌勒！若有菩薩于波羅蜜相應之法，乃至受持一四句偈，讀誦修行為人演說，是人乃為供養於我。何以故？諸佛菩提從多聞生，不從眾務而得生也。彌勒！若有菩薩勤營眾務，令彼讀誦修行演說諸菩薩等營于眾務，當知是人增長業障無諸福利。何以故？如是所說三種福業，一切皆從智慧而生。是故彌勒！營事菩薩于彼讀誦修行演說諸菩薩所，不應障礙為作留難讀誦修行演說菩薩

【現代漢語翻譯】現代漢語譯本清凈殊勝的善業，具足各種功德，因此有智慧的人，喜愛並經常修習。如果喜歡下劣的惡業，智者應當呵責，就像有人捨棄大量的財富，卻貪求少許的利益一樣。因此，明智的人，應當捨棄下劣的惡業，應當追求殊勝的佛法，這是諸佛經常稱讚的。

這時，彌勒菩薩（Maitreya Bodhisattva）對佛說：『稀有啊，世尊！那些菩薩捨棄殊勝精進的善業，反而發起下劣的事情，應當知道這些人是多麼缺少智慧，覺悟和智慧多麼淺薄。』

佛告訴彌勒菩薩說：『彌勒！我現在實話告訴你，如果有菩薩不修各種善行、不斷除煩惱、不學習禪定和誦經、不追求廣博的知識，我說這個人不是真正的出家人。彌勒！如果有勤奮修習智慧和斷除煩惱的修行者、智慧出生者、智慧成就者、不做世俗事務和經營各種雜務的人，我說這個人安住于如來的教導。如果有菩薩喜歡做世俗事務和經營各種雜務，做不應該做的事情，我說這個人安住在生死輪迴中，因此菩薩不應該親近這樣的人。彌勒！如果有菩薩經營各種雜務，建造充滿三千大千世界的七寶塔（seven-jeweled pagodas）。這樣的菩薩不能讓我感到歡喜，也不是在供養和恭敬我。彌勒！如果有菩薩對於與波羅蜜（Paramita，意為「到彼岸」）相應的佛法，乃至受持一個四句偈，讀誦、修行、為他人演說，這個人才是真正地在供養我。為什麼呢？諸佛的菩提（Bodhi，意為「覺悟」）是從廣博的知識中產生的，不是從各種雜務中產生的。彌勒！如果有菩薩勤于經營各種雜務，讓那些讀誦、修行、演說佛法的菩薩也去經營各種雜務，應當知道這個人增長了業障，沒有各種福報。為什麼呢？像這樣所說的三種福業，一切都是從智慧中產生的。因此，彌勒！經營雜務的菩薩對於那些讀誦、修行、演說佛法的菩薩，不應該障礙他們，不應該為他們製造困難，讓他們不能讀誦、修行、演說佛法。』

【English Translation】 English version Pure and supremely virtuous deeds, possessing all merits, therefore, wise people love and constantly practice them. If one delights in inferior and evil deeds, the wise should rebuke them, just as a person who abandons great wealth to greedily seek a small portion. Therefore, the wise should abandon inferior and evil deeds, and should seek the supreme Dharma, which is constantly praised by all Buddhas.

At that time, Maitreya Bodhisattva said to the Buddha: 'Rare indeed, World Honored One! Those Bodhisattvas abandon supremely virtuous and diligent deeds, and instead initiate inferior matters. It should be known that these people are greatly lacking in wisdom, and their awakening and wisdom are very shallow.'

The Buddha said to Maitreya Bodhisattva: 'Maitreya! I now tell you the truth, if there are Bodhisattvas who do not cultivate various virtuous practices, do not eliminate afflictions, do not study meditation and recitation, and do not seek extensive knowledge, I say that these people are not true renunciates. Maitreya! If there are those who diligently cultivate wisdom and the practice of eliminating afflictions, those who are born of wisdom, those who have achieved wisdom, those who do not engage in worldly affairs and manage various tasks, I say that these people abide in the teachings of the Tathagata. If there are Bodhisattvas who enjoy engaging in worldly affairs and managing various tasks, doing what they should not do, I say that these people abide in the cycle of birth and death, therefore, Bodhisattvas should not associate with such people. Maitreya! If there are Bodhisattvas who manage various tasks, building seven-jeweled pagodas (seven-jeweled pagodas) that fill the three thousand great thousand worlds. Such Bodhisattvas cannot make me happy, nor are they making offerings and showing respect to me. Maitreya! If there are Bodhisattvas who, with respect to the Dharma that corresponds to Paramita (Paramita, meaning 'to the other shore'), even uphold one four-line verse, recite, practice, and explain it to others, these people are truly making offerings to me. Why is that? The Bodhi (Bodhi, meaning 'enlightenment') of all Buddhas arises from extensive knowledge, not from various tasks. Maitreya! If there are Bodhisattvas who diligently manage various tasks, causing those Bodhisattvas who recite, practice, and explain the Dharma to also manage various tasks, it should be known that these people increase their karmic obstacles and have no blessings. Why is that? The three kinds of meritorious deeds mentioned in this way all arise from wisdom. Therefore, Maitreya! Bodhisattvas who manage affairs should not obstruct those Bodhisattvas who recite, practice, and explain the Dharma, and should not create difficulties for them, preventing them from reciting, practicing, and explaining the Dharma.'

。于修禪定諸菩薩所，不應障礙為作留難。彌勒！若一閻浮提營事菩薩，於一讀誦修行演說菩薩之所，應當親近供養承事。若一閻浮提讀誦修行演說諸菩薩等，於一勤修禪定菩薩，亦當親近供養承事。如是善業，如來隨喜、如來悅可。若於勤修智慧菩薩承事供養，當獲無量福德之聚。何以故？智慧之業無上最勝，超過一切三界所行。是故彌勒！若有菩薩發起精進，于智慧中當勤修習。」

爾時彌勒菩薩白佛言：「世尊！如來善說初業菩薩樂於憒鬧、世話、睡眠、眾務過失。世尊！云何名為戲論中過？若觀察時，菩薩當得住于寂靜無諸諍論。」

佛言：「彌勒！初業菩薩戲論過失無量無邊，我今略說有二十種。云何名為二十種過？一者于現在生多諸苦惱，二者增長瞋恚退失忍辱，三者為諸怨對之所惱害，四者魔及魔民皆生歡喜，五者未生善根皆悉不生，六者已生善根能令退失，七者增諸斗諍怨競之心，八者造作地獄惡趣之業，九者當得醜陋不善之果，十者舌不柔軟言詞謇澀，十一者所受教法不能憶持，十二者于未聞經聞之不悟，十三者諸善知識皆悉舍離，十四者諸惡知識速當值遇，十五者修行于道難得出離，十六者不悅意語數數常聞，十七者在在所生多諸疑惑，十八者常生難處不聞正法，十九者修行白法多

【現代漢語翻譯】現代漢語譯本：對於那些修習禪定的菩薩，不應該去障礙他們，不應該製造困難。彌勒（菩薩名）！如果一個閻浮提（佛教宇宙觀中的一個大陸）的菩薩忙於俗事，對於那些讀誦、修行、演說佛法的菩薩，應當親近、供養、侍奉。如果一個閻浮提的讀誦、修行、演說佛法的菩薩，對於那些勤修禪定的菩薩，也應當親近、供養、侍奉。這樣的善業，如來（佛的稱號）會隨喜、如來會感到欣悅。如果對於勤修智慧的菩薩進行侍奉供養，將會獲得無量的福德積聚。為什麼呢？因為智慧的修行是無上最殊勝的，超越一切三界（欲界、色界、無色界）所行。所以彌勒！如果有菩薩發起精進心，在智慧方面應當勤奮修習。」那時，彌勒菩薩對佛說：『世尊！如來善於講述初學菩薩喜歡喧鬧、世俗閑談、睡眠、忙碌事務的過失。世尊！什麼叫做戲論中的過失呢？如果觀察這些過失，菩薩應當安住于寂靜，沒有各種爭論。』佛說：『彌勒！初學菩薩的戲論過失無量無邊，我現在簡略地說有二十種。什麼叫做二十種過失呢？第一，在今生會產生許多苦惱；第二，增長嗔恚，退失忍辱；第三，會被各種怨敵所惱害；第四，魔及其魔民都會感到歡喜；第五，未生的善根都不能產生；第六，已生的善根會使其退失；第七，增長各種鬥爭、怨恨之心；第八，造作地獄惡趣的業；第九，會得到醜陋不善的果報；第十，舌頭不柔軟，說話結巴；第十一，所接受的教法不能憶持；第十二，對於未曾聽聞的經典，聽了也不能領悟；第十三，各種善知識都會舍離；第十四，各種惡知識很快就會遇到；第十五，修行佛道難以解脫；第十六，不悅耳的話語常常聽到；第十七，在所生之處常常產生疑惑；第十八，常常生在困難的地方，聽不到正法；第十九，修行清凈的善法多

【English Translation】 English version: Towards those Bodhisattvas who are practicing meditation, one should not obstruct them or create difficulties. Maitreya (name of a Bodhisattva)! If a Bodhisattva in Jambudvipa (a continent in Buddhist cosmology) is busy with worldly affairs, towards those Bodhisattvas who are reciting, practicing, and expounding the Dharma, one should approach, make offerings, and serve them. If a Bodhisattva in Jambudvipa who is reciting, practicing, and expounding the Dharma, towards those Bodhisattvas who are diligently practicing meditation, one should also approach, make offerings, and serve them. Such virtuous deeds, the Tathagata (title of a Buddha) will rejoice in, the Tathagata will be pleased with. If one serves and makes offerings to Bodhisattvas who are diligently cultivating wisdom, one will obtain immeasurable accumulations of merit. Why is that? Because the practice of wisdom is supreme and most excellent, surpassing all that is practiced in the Three Realms (desire realm, form realm, formless realm). Therefore, Maitreya! If a Bodhisattva generates diligence, one should diligently cultivate in the area of wisdom.』 At that time, Bodhisattva Maitreya said to the Buddha, 『World Honored One! The Tathagata has well explained the faults of novice Bodhisattvas who enjoy noise, worldly talk, sleep, and busy affairs. World Honored One! What are the faults in idle talk? If one observes these faults, a Bodhisattva should abide in tranquility, free from all disputes.』 The Buddha said, 『Maitreya! The faults of idle talk for novice Bodhisattvas are immeasurable and boundless. I will now briefly mention twenty types. What are the twenty types of faults? First, in this present life, one will experience much suffering; second, one will increase anger and lose patience; third, one will be troubled by various enemies; fourth, demons and their followers will rejoice; fifth, unarisen roots of goodness will not arise; sixth, arisen roots of goodness will be caused to decline; seventh, one will increase the mind of strife and resentment; eighth, one will create the karma of hell and evil realms; ninth, one will receive ugly and unwholesome results; tenth, one's tongue will not be soft, and one's speech will be stammering; eleventh, one will not be able to remember the teachings received; twelfth, one will not understand the sutras that one has not heard, even after hearing them; thirteenth, all good teachers will abandon one; fourteenth, one will quickly encounter evil teachers; fifteenth, it will be difficult to attain liberation from the path of practice; sixteenth, unpleasant words will often be heard; seventeenth, one will often have doubts in the places where one is born; eighteenth, one will often be born in difficult places and not hear the true Dharma; nineteenth, the practice of pure good deeds will be many

有障礙，二十者于所受用多諸怨嫉。彌勒！是為菩薩耽著戲論二十種過。」

爾時世尊重說偈言：

「現生常苦惱，　　離忍多瞋恚，　怨仇生害心，　　是名戲論過。　魔及魔眷屬，　　皆生歡喜心，　喪失諸善法，　　是名戲論過。　未生善不生，　　常住于斗諍，　造于惡趣業，　　是名戲論過。　身體多醜陋，　　生於下劣家，　發言常謇澀，　　是名戲論過。　聞法不能持，　　或聞不入耳，　常離諸善友，　　是名戲論過。　值遇惡知識，　　于道難出離，　常聞不順語，　　是名戲論過。　隨彼所生處，　　常懷疑惑心，　於法不能了，　　是名戲論過。　常生八難中，　　遠離無難處，　具足無利益，　　是名戲論過。　于善多障礙，　　退失正思惟，　所受多怨嫉，　　是名戲論過。　如是諸過失，　　皆因戲論生，　是故有智人，　　速疾當遠離。　如是戲論者，　　難證大菩提，　是故有智人，　　亦應不親近。　戲論諍論處，　　多起諸煩惱，　智者應遠離，　　當去百由旬。　亦不近於彼，　　造立諸舍宅，　是故出家人，　　不應住諍論。　汝等無田宅，　　妻子及僮僕，　乃至榮位等，　　何緣興諍論？　出家住

【現代漢語翻譯】現代漢語譯本『有障礙』，第二十種情況是，對於所受用的東西，會產生許多怨恨和嫉妒。彌勒（Maitreya，未來佛）啊！這就是菩薩耽著戲論的二十種過失。」

當時，世尊（Buddha，佛陀）說了偈語：

『今生常受苦惱，缺乏忍耐多嗔恨，怨敵生起加害之心，這叫做戲論的過失。魔（Mara，佛教中的魔王）及其眷屬，都會生起歡喜心，喪失各種善法，這叫做戲論的過失。未生的善法不能生起，常常處於爭鬥之中，造作惡道的業，這叫做戲論的過失。身體多醜陋，出生在低劣的家庭，說話常常結巴，這叫做戲論的過失。聽聞佛法不能受持，或者聽了也聽不進去，常常遠離善友，這叫做戲論的過失。遇到惡知識，難以從道中解脫，常常聽到不順耳的話，這叫做戲論的過失。無論生在何處，常常懷有疑惑之心，對於佛法不能明瞭，這叫做戲論的過失。常常生於八難（八種難以修行佛法的障礙）之中，遠離沒有障礙的地方，具備了沒有利益的條件，這叫做戲論的過失。對於善法多有障礙，退失正確的思維，所受用的東西多有怨恨和嫉妒，這叫做戲論的過失。像這樣的各種過失，都是因為戲論而產生，所以有智慧的人，應當迅速遠離。像這樣耽著戲論的人，難以證得大菩提（Mahabodhi，無上智慧），所以有智慧的人，也應當不親近。戲論爭論的地方，多會生起各種煩惱，智者應當遠離，應當離開百由旬（Yojana，古印度長度單位）。也不要靠近那些地方，建造房屋，所以出家人，不應該住在爭論的地方。你們沒有田地房屋，沒有妻子和僕人，乃至沒有榮華富貴等，為何要興起爭論呢？出家修行，

【English Translation】 English version 'Being obstructed,' the twentieth is that, regarding what is received and used, many resentments and jealousies arise. O Maitreya (the future Buddha)! These are the twenty kinds of faults of a Bodhisattva indulging in frivolous talk.」

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

『In this life, one is constantly afflicted by suffering, lacking patience and full of anger, with enemies harboring harmful intentions; this is called the fault of frivolous talk. Mara (the demon king in Buddhism) and his retinue will rejoice, and one will lose all good dharmas; this is called the fault of frivolous talk. Unborn good dharmas cannot arise, one is constantly in conflict, creating the karma of evil realms; this is called the fault of frivolous talk. The body is often ugly, one is born into a lowly family, and speech is often stammering; this is called the fault of frivolous talk. One cannot uphold the Dharma when hearing it, or it does not enter the ears, and one is often separated from good friends; this is called the fault of frivolous talk. Encountering evil teachers, it is difficult to be liberated from the path, and one often hears unpleasant words; this is called the fault of frivolous talk. Wherever one is born, one often harbors doubts, and one cannot understand the Dharma; this is called the fault of frivolous talk. One is often born in the eight difficulties (eight obstacles to practicing the Dharma), far from places without difficulties, and one possesses conditions that are not beneficial; this is called the fault of frivolous talk. There are many obstacles to good dharmas, one loses right thinking, and what is received is full of resentment and jealousy; this is called the fault of frivolous talk. Such faults all arise from frivolous talk, therefore, wise people should quickly stay away. Those who indulge in frivolous talk like this find it difficult to attain great Bodhi (supreme wisdom), therefore, wise people should also not associate with them. Places of frivolous talk and disputes often give rise to various afflictions; the wise should stay away, and should leave by a hundred yojanas (an ancient Indian unit of distance). One should also not go near those places, building houses; therefore, those who have left home should not live in places of dispute. You have no fields or houses, no wives or servants, nor even glory and wealth, so why do you engage in disputes? Having left home to practice,

寂靜，　　身被於法服，　諸仙咸敬事，　　當修忍辱心。　如是戲論者，　　增長毒害心，　當墮于惡趣，　　是故應修忍。　囚禁及繫縛，　　刑害而捶楚，　如是等諸苦，　　皆由諍論生。　如是戲論者，　　常遇惡知識，　名稱不增長，　　曾無歡喜心。　若舍于諍論，　　無能伺其便，　眷屬不乖離，　　當遇于善友。　于乘得清凈，　　業障盡無餘，　摧伏于魔軍，　　勤修忍辱行。　諍論多諸過，　　無諍具功德，　若有修行者，　　當住于忍辱。」

爾時彌勒菩薩復白佛言：「希有世尊！乃能善說如是過失，令諸菩薩生覺悟心。世尊！於後末世五百歲中，頗有菩薩聞說如是諍論過失，能生憂悔離煩惱不？」

佛告彌勒菩薩言：「彌勒！於後末世五百歲中，少有菩薩能生憂悔舍離煩惱。多有菩薩其心剛強不相尊敬，懷增上慢互相是非。聞說如是甚深義趣殊勝功德，雖復受持讀誦演說，由是菩薩業障深重，不能得生殊勝功德，便於是經疑惑不信，不復受持為人演說。時魔波旬見是事已，為誑惑故作比丘像，來到其所說如是言：『此諸經典皆是世俗善文詞者之所製造，非是如來之所宣說。何以故？此經所說功德利益汝皆不得。』由魔波旬如是誑惑，於此空性義利相

【現代漢語翻譯】現代漢語譯本寂靜之人，身披著法衣，諸位仙人都恭敬侍奉，應當修習忍辱之心。像這樣喜歡戲論的人，會增長毒害之心，應當墮入惡道，所以應當修習忍辱。囚禁和捆綁，刑罰傷害和鞭打，像這樣的各種痛苦，都是由爭論引起的。像這樣喜歡戲論的人，常常會遇到惡知識（指引錯誤方向的人），名聲不會增長，從來沒有歡喜心。如果捨棄爭論，就沒有人能伺機尋釁，眷屬不會分離，會遇到善友（指引正確方向的人）。在修行道路上得到清凈，業障完全消除，摧毀魔軍，勤奮修習忍辱的行為。爭論有很多過失，沒有爭論就具備功德，如果有修行的人，應當安住于忍辱。

這時，彌勒菩薩（Maitreya Bodhisattva）又對佛說：『稀有啊，世尊！您能夠善巧地說出這樣的過失，讓諸位菩薩生起覺悟之心。世尊！在後世末法五百歲中，是否會有菩薩聽聞到這樣爭論的過失，能夠生起憂愁悔恨，遠離煩惱呢？』

佛告訴彌勒菩薩說：『彌勒！在後世末法五百歲中，很少有菩薩能夠生起憂愁悔恨，舍離煩惱。很多菩薩內心剛強，不互相尊敬，懷著增上慢（驕傲自大）互相指責是非。聽聞到這樣甚深的義理和殊勝的功德，即使受持、讀誦、演說，由於這些菩薩的業障深重，不能夠生起殊勝的功德，便對這部經典疑惑不信，不再受持，也不為他人演說。這時，魔波旬（Mara Papiyas）看到這種情況后，爲了迷惑眾生，就化作比丘的形象，來到他們那裡說：『這些經典都是世俗善於文辭的人所製造的，不是如來所宣說的。為什麼呢？因為這部經所說的功德利益你們都沒有得到。』由於魔波旬這樣迷惑，對於這空性的義理和利益，

【English Translation】 English version Being tranquil, with the body clad in Dharma robes, All the immortals respectfully serve, one should cultivate the heart of patience. Those who engage in such frivolous discussions, increase the heart of poison, They should fall into evil realms, therefore one should cultivate patience. Imprisonment and bondage, punishment, harm, and beatings, Such sufferings arise from disputes. Those who engage in such frivolous discussions, often encounter evil teachers (those who lead astray), Their reputation does not grow, and they never have a joyful heart. If one abandons disputes, no one can take advantage, Family members will not be separated, and one will encounter good friends (those who lead correctly). On the path of practice, one attains purity, and karmic obstacles are completely eliminated, One destroys the army of Mara, diligently cultivating the practice of patience. Disputes have many faults, while non-dispute possesses merits, If there are practitioners, they should abide in patience.

At that time, Maitreya Bodhisattva again said to the Buddha: 'Rare indeed, World Honored One! You are able to skillfully speak of such faults, causing all Bodhisattvas to awaken their minds. World Honored One! In the last five hundred years of the future, will there be Bodhisattvas who, upon hearing of the faults of such disputes, can generate remorse and repentance, and depart from afflictions?'

The Buddha told Maitreya Bodhisattva: 'Maitreya! In the last five hundred years of the future, few Bodhisattvas will be able to generate remorse and repentance, and abandon afflictions. Many Bodhisattvas will have stubborn hearts, not respecting each other, harboring arrogance and criticizing each other. Upon hearing such profound meanings and supreme merits, even if they uphold, recite, and expound them, due to the deep karmic obstacles of these Bodhisattvas, they will not be able to generate supreme merits, and will then doubt and disbelieve this scripture, no longer upholding it or expounding it for others. At this time, Mara Papiyas, seeing this situation, in order to deceive beings, will transform into the image of a Bhikshu, come to their place, and say: 『These scriptures are all fabricated by worldly people skilled in rhetoric, not spoken by the Tathagata. Why is that? Because you have not obtained the merits and benefits spoken of in this scripture.』 Due to Mara Papiyas's deception, regarding the meaning and benefits of this emptiness,

應甚深契經，心生疑惑起諸諍論，不復受持讀誦演說。彌勒！彼諸愚人不能了知，由自業故不能護彼殊勝功德，自業消已決定當得如是功德。」

爾時彌勒菩薩白佛言：「世尊！如佛所說，阿彌陀佛極樂世界功德利益。若有眾生髮十種心，隨一一心專念向于阿彌陀佛，是人命終當得往生彼佛世界。世尊！何等名為發十種心？由是心故，當得往生彼佛世界。」

佛告彌勒菩薩言：「彌勒！如是十心，非諸凡愚不善丈夫具煩惱者之所能發。何等為十？一者于諸眾生起于大慈無損害心，二者于諸眾生起于大悲無逼惱心，三者于佛正法不惜身命樂守護心，四者於一切法發生勝忍無執著心，五者不貪利養恭敬尊重凈意樂心，六者求佛種智於一切時無忘失心，七者于諸眾生尊重恭敬無下劣心，八者不著世論于菩提分生決定心，九者種諸善根無有雜染清凈之心，十者于諸如來舍離諸相起隨念心。彌勒！是名菩薩發十種心。由是心故，當得往生阿彌陀佛極樂世界。彌勒！若人於此十種心中隨成一心，樂欲往生彼佛世界，若不得生無有是處。」

爾時尊者阿難白佛言：「希有世尊！乃能開示演說如來真實功德，發起菩薩殊勝志樂。世尊！當何名此經！我等云何受持！」

佛告阿難言：「此經名為『發起菩薩殊勝

【現代漢語翻譯】現代漢語譯本：對於甚深契經（指深奧的佛法經典），心中產生疑惑，引發各種爭論，不再受持、讀誦和演說。彌勒（菩薩名）啊！那些愚昧的人不能明白，由於他們自己的業力，不能守護那些殊勝的功德，當他們自己的業力消盡時，必定會得到這樣的功德。當時，彌勒菩薩向佛請示說：『世尊！正如您所說，阿彌陀佛（西方極樂世界的佛）的極樂世界具有種種功德利益。如果有眾生髮起十種心，隨其中任何一種心，專心念誦阿彌陀佛，這個人命終后就能往生到那個佛的世界。世尊！這十種心是什麼？因為這些心，才能往生到那個佛的世界？』佛告訴彌勒菩薩說：『彌勒！這十種心，不是那些凡夫俗子、不善良的人、被煩惱纏身的人所能發起的。這十種心是什麼呢？第一，對於一切眾生，生起大慈之心，沒有損害之心；第二，對於一切眾生，生起大悲之心，沒有逼迫惱害之心；第三，對於佛的正法，不惜身命，樂於守護之心；第四，對於一切法，生起殊勝的忍耐之心，沒有執著之心；第五，不貪圖利養、恭敬尊重，保持清凈意樂之心；第六，爲了求得佛的智慧，在任何時候都不忘失之心；第七，對於一切眾生，尊重恭敬，沒有輕視卑劣之心；第八，不執著於世俗的言論，對於菩提（覺悟）的修行生起堅定的信心；第九，種下各種善根，沒有雜染，保持清凈之心；第十，對於諸佛如來，舍離一切相，生起隨念之心。彌勒！這叫做菩薩發起的十種心。因為這些心，才能往生到阿彌陀佛的極樂世界。彌勒！如果有人在這十種心中，成就任何一種心，並且樂於往生那個佛的世界，如果不能往生，那是絕對不可能的。』當時，尊者阿難（佛陀的十大弟子之一）對佛說：『稀有啊，世尊！您竟然能夠開示演說如來的真實功德，發起菩薩殊勝的志願和喜樂。世尊！這部經應該叫什麼名字？我們應該如何受持？』佛告訴阿難說：『這部經名為《發起菩薩殊勝』

【English Translation】 English version: Regarding the profound Sutras (deep Buddhist scriptures), doubts arise in their minds, leading to various disputes, and they no longer uphold, recite, or expound them. Maitreya (a Bodhisattva)! Those foolish people cannot understand that due to their own karma, they cannot protect those supreme merits. When their own karma is exhausted, they will surely attain such merits. At that time, Bodhisattva Maitreya asked the Buddha: 'World Honored One! As you have said, the Land of Bliss of Amitabha Buddha (the Buddha of the Western Pure Land) has various merits and benefits. If there are sentient beings who generate ten kinds of minds, and with any one of these minds, single-mindedly recite Amitabha Buddha, that person will be reborn in that Buddha's world after death. World Honored One! What are these ten kinds of minds? Because of these minds, one can be reborn in that Buddha's world?' The Buddha told Bodhisattva Maitreya: 'Maitreya! These ten kinds of minds cannot be generated by ordinary people, unkind people, or those who are entangled in afflictions. What are these ten kinds of minds? First, towards all sentient beings, generate a mind of great loving-kindness, without any intention to harm; second, towards all sentient beings, generate a mind of great compassion, without any intention to oppress or cause distress; third, towards the Buddha's true Dharma, not hesitating to sacrifice one's life, and being happy to protect it; fourth, towards all dharmas, generate a mind of supreme patience, without any attachment; fifth, not being greedy for gain, respect and reverence, and maintaining a pure and joyful mind; sixth, in order to seek the Buddha's wisdom, never forgetting it at any time; seventh, towards all sentient beings, respect and reverence, without any sense of inferiority or contempt; eighth, not being attached to worldly discussions, and generating firm faith in the practice of Bodhi (enlightenment); ninth, planting various roots of goodness, without any impurities, and maintaining a pure mind; tenth, towards all Tathagatas (Buddhas), abandoning all forms, and generating a mind of mindfulness. Maitreya! These are called the ten kinds of minds generated by Bodhisattvas. Because of these minds, one can be reborn in the Land of Bliss of Amitabha Buddha. Maitreya! If a person achieves any one of these ten kinds of minds, and is happy to be reborn in that Buddha's world, if they cannot be reborn, it is absolutely impossible.' At that time, Venerable Ananda (one of the Buddha's ten great disciples) said to the Buddha: 'It is rare, World Honored One! You are able to reveal and expound the true merits of the Tathagata, and inspire the supreme aspirations and joy of Bodhisattvas. World Honored One! What should this Sutra be called? How should we uphold it?' The Buddha told Ananda: 'This Sutra is called 'Generating the Supreme'

志樂』，亦名『彌勒菩薩所問』，以是名字汝當受持。」

佛說此經已，彌勒菩薩及諸聲聞，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第九十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九十三

後秦三藏法師羅什譯

善臂菩薩會第二十六之一

如是我聞：

一時佛在王舍城迦蘭陀竹園。爾時有菩薩摩訶薩善男子名曰善臂，來至佛所頭面禮佛足，禮已卻坐一面。

爾時世尊告善臂菩薩言：「善男子！是六波羅蜜，菩薩常當具足。何等六？檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜。善男子！是六波羅蜜，菩薩常當具足。

「善臂！云何菩薩具足行檀波羅蜜？善臂！菩薩于諸聚落，正命求財非邪命求，隨順不逆，不困逼眾生。以求財物而行佈施，非為恭敬供養名稱等故而行佈施，非羞畏故、非果報故、非生天故、非諛諂故。于持戒毀戒不起譭譽，或是所識或非所識，而於其中以平等心供養恭敬尊重讚歎。亦于持戒毀戒，若親不親、所識不識、若怨非怨，恒以深重敬愛信樂。是菩薩隨其所有常應惠施，有少施少、有多施多、有粗施粗、有細施細、有妙施妙、

【現代漢語翻譯】現代漢語譯本：『志樂』，也叫做『彌勒菩薩所問』，你們應當以這個名字受持這部經。」佛陀說完這部經后，彌勒菩薩以及各位聲聞弟子，還有世間一切的天人、阿修羅、乾闥婆（天上的樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第九十二大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第九十三

後秦三藏法師鳩摩羅什譯

善臂菩薩會第二十六之一

我是這樣聽說的：

一時，佛陀在王舍城迦蘭陀竹園。當時，有一位菩薩摩訶薩（大菩薩），善男子，名叫善臂，來到佛陀所在的地方，頭面頂禮佛足，禮拜完畢後退坐在一旁。

這時，世尊告訴善臂菩薩說：『善男子！這六波羅蜜（六種到達彼岸的方法），菩薩應當經常具足。是哪六種呢？檀波羅蜜（佈施的到達彼岸）、尸波羅蜜（持戒的到達彼岸）、羼提波羅蜜（忍辱的到達彼岸）、毗梨耶波羅蜜（精進的到達彼岸）、禪波羅蜜（禪定的到達彼岸）、般若波羅蜜（智慧的到達彼岸）。善男子！這六波羅蜜，菩薩應當經常具足。』

『善臂！菩薩如何具足修行檀波羅蜜呢？善臂！菩薩在各個村落，以正當的方式求取財物，而不是以不正當的方式求取，順應自然而不違背，不困擾逼迫眾生。用求來的財物進行佈施，不是爲了恭敬供養、名聲等原因而佈施，不是因為羞愧畏懼而佈施，不是爲了果報而佈施，不是爲了昇天而佈施，也不是爲了諂媚奉承而佈施。對於持戒和毀戒的人，不起譭謗或讚譽之心，無論是認識的還是不認識的，都以平等心供養、恭敬、尊重、讚歎。對於持戒和毀戒的人，無論是親近的還是不親近的，認識的還是不認識的，是怨敵還是非怨敵，都始終以深厚的敬愛和信樂之心對待。這位菩薩應隨其所有，經常施捨，有少就施少，有多就施多，有粗糙的就施粗糙的，有精細的就施精細的，有美好的就施美好的。

【English Translation】 English version: 『Zhile』 (Joyful Intention), also known as 『What Maitreya Bodhisattva Asked,』 you should uphold this sutra with this name.』 After the Buddha finished speaking this sutra, Maitreya Bodhisattva and all the Shravakas (disciples who heard the teachings), as well as all the gods, humans, Asuras (demigods), Gandharvas (celestial musicians), and others in the world, upon hearing what the Buddha had said, were all greatly delighted, and they accepted and practiced it.

The Great Treasure Collection Sutra, Volume 92 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 93

Translated by the Tripiṭaka Master Kumārajīva of the Later Qin Dynasty

The Chapter on the Bodhisattva Good Arms, Twenty-Sixth, Part One

Thus have I heard:

At one time, the Buddha was in the Kalanda Bamboo Grove in the city of Rajagriha. At that time, there was a Bodhisattva Mahasattva (great Bodhisattva), a virtuous man named Good Arms, who came to where the Buddha was, bowed his head to the Buddha』s feet, and after bowing, sat down to one side.

Then, the World Honored One said to the Bodhisattva Good Arms: 『Good man! These six Paramitas (perfections), a Bodhisattva should always fulfill. What are the six? Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom). Good man! These six Paramitas, a Bodhisattva should always fulfill.』

『Good Arms! How does a Bodhisattva fulfill the practice of Dana Paramita? Good Arms! A Bodhisattva, in various villages, seeks wealth through righteous means, not through unrighteous means, following the natural order without going against it, and not troubling or oppressing sentient beings. He uses the wealth he has acquired to practice giving, not for the sake of respect, offerings, or fame, not because of shame or fear, not for the sake of reward, not for the sake of being reborn in heaven, and not for the sake of flattery. Towards those who uphold precepts and those who break precepts, he does not give rise to criticism or praise, whether they are known to him or not, he offers, respects, honors, and praises them with an equal mind. Towards those who uphold precepts and those who break precepts, whether they are close or not close, known or not known, whether they are enemies or not enemies, he always treats them with deep respect, love, faith, and joy. This Bodhisattva should always give according to what he has; if he has little, he gives little; if he has much, he gives much; if he has coarse things, he gives coarse things; if he has fine things, he gives fine things; if he has wonderful things, he gives wonderful things.』

有不妙施不妙。若以上饌甘饌飲食價直十萬持用施人，或分一錢為十六分持一分用施，其心歡喜，等無差別。善男子！是菩薩于諸乞食者，須食施食，為具足一切智力故。須飲施飲，為斷眾生渴愛力故。須衣施衣，為得無上慚愧衣故。須乘施乘，為得菩薩乘佛乘故。須香施香，為得正覺持戒香故。須華施華，為得如來七覺花故。須末香者施以末香，為得除滅一切眾生不善香故。須涂香者施以涂香，為得無缺戒香身故。須蓋施蓋，為斷眾生煩惱火故。須革簁者施以革簁，為受無量智慧樂故。須床施床，為令眾生得釋梵聖床快樂力故。須坐處者施以坐處，為坐菩提樹下諸魔結使不能壞亂其坐處故。須舍施捨，為令眾生得覆護處無所怖畏得無我力故。以好園觀奉施佛僧，為得無上寂靜禪定力故。持妙供具種種莊嚴施諸佛塔廟，為得三十二相八十種好大丈伕力故。若於佛塔及闇道中然燈施明，為得無量佛眼明故。以種種伎樂供養三寶，為得無量天耳故。以衣缽施，為得無上端嚴持戒故。以扇澡盥持用施人，為令眾生得涼清凈故。以紙筆墨及高座施，為得無上大智慧故。施病者藥，為除眾生結使病故。以地施他，為令眾生得三乘分甘露界故。造塔形像，為令眾生聽正法故。所有之物速以施人，為得神通捷疾力故。佈施清凈，為于

【現代漢語翻譯】現代漢語譯本有不好的佈施，也有好的佈施。如果用價值十萬的美味佳餚或食物佈施給他人，或者將一錢分成十六份，取其中一份佈施，只要內心歡喜，其功德是等同沒有差別的。善男子！菩薩對於那些乞食的人，需要食物就佈施食物，是爲了圓滿一切智慧的力量；需要飲品就佈施飲品，是爲了斷除眾生的渴愛之力；需要衣服就佈施衣服，是爲了獲得無上的慚愧之衣；需要乘坐的工具就佈施乘坐的工具，是爲了獲得菩薩乘和佛乘；需要香就佈施香，是爲了獲得正覺持戒的香；需要花就佈施花，是爲了獲得如來的七覺花；需要末香就佈施末香，是爲了消除一切眾生的不善之香；需要涂香就佈施涂香，是爲了獲得無缺的戒香之身；需要傘蓋就佈施傘蓋，是爲了斷除眾生的煩惱之火；需要革簁（一種用皮革製成的篩子）就佈施革簁，是爲了承受無量的智慧之樂；需要床就佈施床，是爲了令眾生獲得釋梵（帝釋天和梵天）聖床的快樂力量；需要坐處就佈施坐處，是爲了在菩提樹下，諸魔的結使不能破壞其坐處；需要房屋就佈施房屋，是爲了令眾生獲得庇護之處，無所怖畏，獲得無我的力量；用美好的園林奉獻給佛和僧，是爲了獲得無上的寂靜禪定之力；用精美的供具和各種莊嚴之物供養諸佛的塔廟，是爲了獲得三十二相和八十種好大丈夫的力量；如果在佛塔或黑暗的道路中點燈施明，是爲了獲得無量的佛眼光明；用各種伎樂供養三寶，是爲了獲得無量的天耳；用衣缽佈施，是爲了獲得無上的端莊持戒；用扇子和澡盆佈施給他人，是爲了令眾生獲得清涼清凈；用紙筆墨和高座佈施，是爲了獲得無上的大智慧；給病人施藥，是爲了消除眾生的結使病；將土地佈施給他人，是爲了令眾生獲得三乘的甘露界；建造佛塔和佛像，是爲了令眾生聽聞正法；所有之物迅速佈施給他人，是爲了獲得神通捷疾的力量；佈施清凈，是爲了……

【English Translation】 English version There are unwholesome givings and wholesome givings. If one uses delicacies or food worth ten thousand to give to others, or divides one coin into sixteen parts and uses one part to give, if their heart is joyful, the merit is equal without difference. Good man! When a Bodhisattva encounters those who beg for food, they give food if it is needed, in order to perfect the power of all wisdom; they give drink if it is needed, in order to cut off the power of craving in sentient beings; they give clothing if it is needed, in order to obtain the unsurpassed garment of shame; they give a vehicle if it is needed, in order to obtain the Bodhisattva vehicle and the Buddha vehicle; they give incense if it is needed, in order to obtain the incense of right enlightenment and keeping precepts; they give flowers if it is needed, in order to obtain the seven flowers of enlightenment of the Tathagata; they give powdered incense if it is needed, in order to eliminate the unwholesome incense of all sentient beings; they give perfumed ointment if it is needed, in order to obtain a body of flawless precept incense; they give a canopy if it is needed, in order to cut off the fire of afflictions in sentient beings; they give a leather sieve if it is needed, in order to receive immeasurable joy of wisdom; they give a bed if it is needed, in order to enable sentient beings to obtain the joyful power of the sacred bed of Shakra and Brahma; they give a seat if it is needed, in order that under the Bodhi tree, the fetters of all demons cannot disrupt their seat; they give a house if it is needed, in order to enable sentient beings to obtain a place of shelter, without fear, and to obtain the power of no-self; they offer beautiful gardens to the Buddha and Sangha, in order to obtain the unsurpassed power of tranquil samadhi; they offer exquisite implements and various adornments to the stupas and temples of all Buddhas, in order to obtain the power of the thirty-two marks and eighty minor marks of a great man; if they light lamps and give light in stupas or dark paths, it is in order to obtain the immeasurable light of the Buddha's eye; they offer various musical instruments to the Three Jewels, in order to obtain immeasurable heavenly ears; they give robes and bowls, in order to obtain unsurpassed dignified precept-keeping; they give fans and washbasins to others, in order to enable sentient beings to obtain coolness and purity; they give paper, pens, ink, and high seats, in order to obtain unsurpassed great wisdom; they give medicine to the sick, in order to eliminate the sickness of fetters in sentient beings; they give land to others, in order to enable sentient beings to obtain the nectar realm of the three vehicles; they build stupas and images, in order to enable sentient beings to hear the right Dharma; they quickly give all things to others, in order to obtain the power of swift supernatural abilities; giving is pure, in order to...

無上道中不留難故。常施不絕，為得無斷辯才力故。隨意佈施，為令眾生得大悲故。不逼人求財持用佈施，為令諸魔外道不能壞亂，自然得成無上道故。菩薩佈施，應如上所說而行惠施。若菩薩欲作如上施者，或自無財當生心施，欲得開示無量無邊一切眾生。有力無力如上佈施，是我善行、我是妙勝、是我寶物，能令一切世間眾生所有快樂悉得成就，所謂得和合樂。能捨一切無有狐疑，諸所有愿悉皆成就得安樂行。若諸世間所有眾生悕望欲得所須之物，我當滿足與之，珍寶金銀衣服錢財猶如山積，飲食之具如大巨海無量無邊。是菩薩于晝夜各三時中，以己所作財施法施所得果報，愿與一切眾生共之。令過去未來現在一切有行眾生，生妙國界及出世樂。是人雖作如是佈施，終不悕望求其果報。開示如是方便，為化眾生入于善法。

「是菩薩佈施時，愿令一切眾生得度得解脫，為得一切智具足一切佛法故。若佈施佈施已，亦愿眾生得度得解脫，為得一切智具足一切佛法故。如此佈施，若無有力不能學之、不能捨財。是菩薩應如是思惟：『我今當勤加精進，時時漸漸斷除慳貪吝惜之垢。我當勤加精進，時時漸漸學舍財施與，常令我施心增長廣大，乃至生有終不懈怠心常歡喜。』如是菩薩發菩提心、念菩提心、修菩提心

【現代漢語翻譯】現代漢語譯本在無上道中不設定障礙，所以要經常佈施而不間斷，爲了獲得無礙的辯才力量。隨心所欲地佈施，是爲了讓眾生獲得大慈悲心。不強迫他人拿出財物來佈施，是爲了讓一切魔和外道不能擾亂，自然成就無上道。菩薩佈施，應當像上面所說的那樣施行恩惠。如果菩薩想要做如上的佈施，或者自己沒有財物，應當生起心念佈施，想要開示無量無邊的一切眾生。無論有力無力，都像上面那樣佈施，認為這是我的善行、我的殊勝、我的珍寶，能夠讓一切世間的眾生所有快樂都得到成就，也就是得到和合的快樂。能夠捨棄一切而沒有絲毫的疑惑，所有願望都能夠成就，得到安樂的修行。如果世間所有眾生希望得到他們所需要的物品，我應當滿足他們，珍寶、金銀、衣服、錢財堆積如山，飲食的器具像巨大的海洋一樣無量無邊。這位菩薩在白天和夜晚的各個三個時辰中，把自己所做的財施和法施所得到的果報，都願意與一切眾生共同分享。讓過去、未來、現在一切有行為的眾生，都能夠生到美好的國度，以及獲得出世的快樂。這個人雖然做了這樣的佈施，最終也不希望求得任何果報。開示這樣的方便法門，是爲了教化眾生進入善法。這位菩薩在佈施的時候，希望讓一切眾生得到度脫和解脫，爲了獲得一切智慧，具足一切佛法。如果佈施了，也希望眾生得到度脫和解脫，爲了獲得一切智慧，具足一切佛法。像這樣的佈施，如果沒有能力不能學習，不能捨棄財物。這位菩薩應當這樣思考：『我現在應當勤加精進，時時漸漸斷除慳貪吝惜的污垢。我應當勤加精進，時時漸漸學習捨棄財物佈施，常常讓我的佈施心增長廣大，乃至生命終結都不懈怠，內心常常歡喜。』像這樣的菩薩，發菩提心、念菩提心、修菩提心。

【English Translation】 English version In the unsurpassed path, there are no hindrances, therefore, one should constantly give without ceasing, in order to obtain the power of unobstructed eloquence. Giving freely, is to enable sentient beings to attain great compassion. Not forcing others to give their wealth for charity, is to prevent all demons and heretics from causing chaos, and to naturally achieve the unsurpassed path. A Bodhisattva's giving should be like the above-mentioned acts of bestowing kindness. If a Bodhisattva wishes to perform such giving, or if they have no wealth, they should generate the intention to give, desiring to enlighten immeasurable and boundless sentient beings. Whether capable or not, one should give as described above, considering it as my good deed, my excellence, my treasure, which can enable all sentient beings in the world to achieve all happiness, that is, to attain harmonious joy. One should be able to give up everything without any doubt, and all wishes can be fulfilled, attaining peaceful practice. If all sentient beings in the world hope to obtain what they need, I should satisfy them, with treasures, gold, silver, clothes, and money piled up like mountains, and food and drink like a vast and boundless ocean. This Bodhisattva, during each of the three periods of the day and night, is willing to share the fruits of their material and Dharma giving with all sentient beings. May all sentient beings of the past, future, and present, be born in wonderful realms and attain the joy of transcending the world. Although this person performs such giving, they ultimately do not hope to seek any reward. Revealing such expedient methods is to transform sentient beings to enter into good Dharma. When this Bodhisattva gives, they hope that all sentient beings will attain deliverance and liberation, in order to obtain all wisdom and be complete with all the Buddha's teachings. If giving has been done, they also hope that sentient beings will attain deliverance and liberation, in order to obtain all wisdom and be complete with all the Buddha's teachings. Such giving, if one does not have the ability, cannot learn, and cannot give up wealth. This Bodhisattva should think like this: 'I should now diligently strive, gradually eliminating the defilements of stinginess and miserliness. I should diligently strive, gradually learning to give up wealth for charity, constantly increasing and expanding my giving heart, and even until the end of life, never be lazy, and always be joyful in my heart.' Such a Bodhisattva generates the Bodhi mind, contemplates the Bodhi mind, and cultivates the Bodhi mind.

、悕望菩提、愿求菩提，是名菩薩無量阿僧祇大施大舍大出。何以故？如是佈施于諸施中最勝第一。令我未來之世於一切世間所有眾生中，雨法雨、雨甘露雨，施法雨、施甘露雨，出法雨、出甘露雨。

「善臂！菩薩摩訶薩如是行施，不以為難、以為喜樂，速疾具足檀波羅蜜。善男子！菩薩不能自以身體支節施於乞者，若自割、若教他割。何以故？若成是業，令彼乞者于大地獄受無量罪故。菩薩摩訶薩不應自惜身體支節。所以者何？欲令乞者遠離廣大不善業故。若有乞士來從菩薩乞索所須，是時菩薩若自無財，不應強逼父母妻子眷屬親戚奴婢取其財物，令其貧匱持以施人。何以故？菩薩摩訶薩欲於一切眾生中行平等慈心故。若菩薩摩訶薩不逼父母妻子眷屬親戚奴婢財物持用惠施，菩薩爾時于眾生中得慈悲心。善男子！菩薩不應於他眾生有慳吝心，以逼他眾生取財惠施，諸佛世尊所不讚嘆，何況自割支節施於他人。是名菩薩具足檀波羅蜜。

「善臂！云何菩薩摩訶薩具足尸波羅蜜？善臂！是菩薩於一切眾生，乃至盡形，自不殺生、教他不殺、愿不殺生。自不偷盜、教人不偷盜、愿不偷盜。自不邪淫、教人不邪淫、愿不邪淫。自不妄語、教人不妄語、愿不妄語。乃至盡形，自不飲酒、教人不飲酒、愿不飲酒。

【現代漢語翻譯】現代漢語譯本：『希求菩提（覺悟），願望菩提，這被稱為菩薩無量阿僧祇（無數）的大施、大舍、大出。為什麼呢？因為這樣的佈施在所有佈施中最殊勝、第一。它能使我未來在一切世間的所有眾生中，降下法雨、降下甘露雨，施予法雨、施予甘露雨，涌出法雨、涌出甘露雨。『善臂！菩薩摩訶薩（偉大的菩薩）這樣行佈施，不覺得困難，反而感到喜悅，迅速圓滿檀波羅蜜（佈施的完美）。善男子！菩薩不能自己割下身體的肢體施捨給乞討者，無論是自己割還是教別人割。為什麼呢？如果這樣做，會使那個乞討者在大地獄中遭受無量的罪業。菩薩摩訶薩不應該吝惜自己的身體肢體。為什麼呢？爲了讓乞討者遠離廣大的不善業。如果有乞討者來向菩薩索取所需，這時菩薩如果自己沒有財物，不應該強迫父母、妻子、眷屬、親戚、奴婢拿出財物，使他們貧困，然後用這些財物去施捨給別人。為什麼呢？因為菩薩摩訶薩希望在一切眾生中實行平等的慈心。如果菩薩摩訶薩不強迫父母、妻子、眷屬、親戚、奴婢的財物用來佈施，菩薩那時就能在眾生中獲得慈悲心。善男子！菩薩不應該對其他眾生有慳吝之心，通過強迫其他眾生拿出財物來佈施，這是諸佛世尊所不讚嘆的，更何況是自己割下肢體施捨給他人。這被稱為菩薩圓滿檀波羅蜜。『善臂！菩薩摩訶薩如何圓滿尸波羅蜜（持戒的完美）呢？善臂！這位菩薩對於一切眾生，乃至一生，自己不殺生、教他人不殺生、愿不殺生。自己不偷盜、教他人不偷盜、愿不偷盜。自己不邪淫、教他人不邪淫、愿不邪淫。自己不妄語、教他人不妄語、愿不妄語。乃至一生，自己不飲酒、教他人不飲酒、愿不飲酒。

【English Translation】 English version: 『Aspiring for Bodhi (enlightenment), wishing for Bodhi, this is called the Bodhisattva's immeasurable asamkhya (countless) great giving, great relinquishment, and great bestowal. Why is that? Because such giving is the most excellent and supreme among all givings. It enables me in the future, among all sentient beings in all worlds, to rain down Dharma rain, rain down nectar rain, bestow Dharma rain, bestow nectar rain, emanate Dharma rain, emanate nectar rain.』『Good Arm! When a Bodhisattva Mahasattva (great Bodhisattva) practices giving in this way, they do not find it difficult but rather joyful, and they quickly perfect Dana Paramita (the perfection of giving). Good man! A Bodhisattva should not cut off their own body parts to give to beggars, whether cutting themselves or instructing others to cut. Why is that? If such an action is done, it would cause the beggar to suffer immeasurable sins in the great hells. A Bodhisattva Mahasattva should not be stingy with their own body parts. Why is that? It is to enable the beggar to stay away from vast unwholesome actions. If a beggar comes to a Bodhisattva seeking what they need, and if the Bodhisattva has no wealth of their own, they should not force their parents, wife, relatives, or servants to give up their wealth, making them impoverished, and then use that wealth to give to others. Why is that? Because the Bodhisattva Mahasattva wishes to practice equal loving-kindness among all sentient beings. If a Bodhisattva Mahasattva does not force their parents, wife, relatives, or servants to give up their wealth for the sake of giving, then the Bodhisattva will attain loving-kindness in their heart towards all sentient beings. Good man! A Bodhisattva should not have a stingy heart towards other sentient beings, forcing them to give up their wealth for the sake of giving, which is not praised by all Buddhas, let alone cutting off one's own body parts to give to others. This is called the Bodhisattva's perfection of Dana Paramita.』『Good Arm! How does a Bodhisattva Mahasattva perfect Sila Paramita (the perfection of morality)? Good Arm! This Bodhisattva, towards all sentient beings, even for their entire life, does not kill, does not instruct others to kill, and wishes not to kill. They do not steal, do not instruct others to steal, and wish not to steal. They do not engage in sexual misconduct, do not instruct others to engage in sexual misconduct, and wish not to engage in sexual misconduct. They do not lie, do not instruct others to lie, and wish not to lie. Even for their entire life, they do not drink alcohol, do not instruct others to drink alcohol, and wish not to drink alcohol.』

是菩薩於此五戒中常堅持專念，不緩不缺勤加精進。如是恐怖他人、繫縛囚執鞭杖刑戮，於此事中永斷遠離，及兩舌、惡口、妄語、綺語亦復如是。是菩薩如是思惟：『我應於一切眾生生愛念心，猶如父母愛念一子。若我父母以種種苦事弓箭刀杖加害於我，我於是中終不生報。我於一切眾生應如父母愛念一子。』譬如父母妻子別離既久，一旦相見其心歡喜踴躍無量。如是菩薩見一切眾生，其心歡喜亦復如是。是菩薩持不殺戒，欲令眾生得住無學不殺戒故。是菩薩持不盜戒，欲令眾生得住無學不盜戒故。是菩薩持不邪淫戒，欲令眾生得住無學不淫戒故。是菩薩持不妄語戒，欲令眾生得住無學實語戒故。是菩薩持不飲酒戒，欲令眾生得住無學不飲酒戒故。是菩薩持不恐怖戒，為得成就金剛定故。是菩薩持不繫縛戒，欲令一切眾生斷結使縛故。是菩薩持不囚執戒，欲令眾生出五道故。是菩薩持不鞭杖戒，為欲遠離諸魔結使留難得法定故。是菩薩持不刑戮戒，為令身口意得不護業故。是菩薩持不兩舌戒，為得不壞和合眾故。是菩薩持不惡口戒，為得五種梵音聲故。是菩薩持不綺語戒，為得發言說法無障礙故。是菩薩持求畏死眾生戒，欲令一切眾生脫生老病死憂愁悲惱恐怖斷故。是菩薩愛護他物不令漏失戒，為得無上菩提覺定故

【現代漢語翻譯】現代漢語譯本：菩薩對於這五戒，常常堅持專心憶念，不懈怠、不缺漏，勤奮精進。像那些恐嚇他人、捆綁囚禁、鞭打刑罰的事情，菩薩永遠斷除遠離，以及兩舌、惡語、妄語、綺語也是如此。菩薩這樣思惟：『我應當對一切眾生生起愛念之心，就像父母愛念獨生子一樣。如果我的父母用各種痛苦的事情，弓箭刀杖加害於我，我對此也終究不會生起報復之心。我對一切眾生都應當像父母愛念獨生子一樣。』譬如父母妻子分別很久，一旦相見，心中歡喜踴躍無量。菩薩見到一切眾生，心中歡喜也是如此。菩薩持守不殺戒，是爲了讓眾生能夠安住于無學的不殺戒。菩薩持守不盜戒，是爲了讓眾生能夠安住于無學的不盜戒。菩薩持守不邪淫戒，是爲了讓眾生能夠安住于無學的不淫戒。菩薩持守不妄語戒，是爲了讓眾生能夠安住于無學的實語戒。菩薩持守不飲酒戒，是爲了讓眾生能夠安住于無學的不飲酒戒。菩薩持守不恐嚇戒，是爲了成就金剛定（堅固不壞的禪定）。菩薩持守不捆綁戒，是爲了讓一切眾生斷除煩惱的束縛。菩薩持守不囚禁戒，是爲了讓眾生脫離五道輪迴。菩薩持守不鞭打戒，是爲了遠離諸魔的煩惱障礙，得到正法。菩薩持守不刑罰戒，是爲了讓身口意三業不造作惡業。菩薩持守不兩舌戒，是爲了得到不破壞和合僧團的能力。菩薩持守不惡語戒，是爲了得到五種清凈的梵音聲。菩薩持守不綺語戒，是爲了得到發言說法沒有障礙的能力。菩薩持守救護畏懼死亡眾生的戒律，是爲了讓一切眾生脫離生老病死憂愁悲惱的恐懼。菩薩愛護他人的財物不使其遺失的戒律，是爲了得到無上菩提的覺悟和禪定。 English version: A Bodhisattva constantly upholds and focuses their mind on these five precepts, without negligence or deficiency, diligently advancing. They permanently cease and stay far away from things like terrifying others, binding and imprisoning, whipping and inflicting punishments, and also from double-tongued speech, harsh language, false speech, and frivolous speech. The Bodhisattva thinks thus: 『I should generate a mind of loving-kindness towards all sentient beings, just as parents love their only child. If my parents were to harm me with various painful things, bows, arrows, swords, and staffs, I would ultimately not generate any thought of retaliation. I should treat all sentient beings as parents love their only child.』 For example, when parents and children have been separated for a long time, upon seeing each other again, their hearts are filled with immeasurable joy and elation. Similarly, when a Bodhisattva sees all sentient beings, their heart is filled with joy. The Bodhisattva upholds the precept of not killing, wishing that sentient beings may abide in the non-learning precept of not killing. The Bodhisattva upholds the precept of not stealing, wishing that sentient beings may abide in the non-learning precept of not stealing. The Bodhisattva upholds the precept of not engaging in sexual misconduct, wishing that sentient beings may abide in the non-learning precept of not engaging in sexual misconduct. The Bodhisattva upholds the precept of not lying, wishing that sentient beings may abide in the non-learning precept of truthful speech. The Bodhisattva upholds the precept of not drinking alcohol, wishing that sentient beings may abide in the non-learning precept of not drinking alcohol. The Bodhisattva upholds the precept of not terrifying, in order to attain the Vajra Samadhi (diamond-like concentration). The Bodhisattva upholds the precept of not binding, wishing that all sentient beings may break free from the bonds of afflictions. The Bodhisattva upholds the precept of not imprisoning, wishing that sentient beings may escape the five realms of existence. The Bodhisattva upholds the precept of not whipping, in order to stay away from the hindrances of demonic afflictions and attain the Dharma. The Bodhisattva upholds the precept of not inflicting punishments, in order to ensure that their body, speech, and mind do not create negative karma. The Bodhisattva upholds the precept of not engaging in double-tongued speech, in order to attain the ability to not break the harmony of the Sangha. The Bodhisattva upholds the precept of not using harsh language, in order to attain the five kinds of pure Brahma-like voice. The Bodhisattva upholds the precept of not engaging in frivolous speech, in order to attain the ability to speak and teach the Dharma without obstruction. The Bodhisattva upholds the precept of protecting sentient beings who fear death, wishing that all sentient beings may be liberated from the fear of birth, old age, sickness, death, sorrow, grief, and distress. The Bodhisattva upholds the precept of cherishing the possessions of others and not letting them be lost, in order to attain the supreme enlightenment and concentration of Bodhi.

【English Translation】 A Bodhisattva constantly maintains focused mindfulness on these five precepts, without being lax or deficient, diligently advancing. They permanently cease and stay far away from things like terrifying others, binding and imprisoning, whipping and inflicting punishments, and also from double-tongued speech, harsh language, false speech, and frivolous speech. The Bodhisattva thinks thus: 『I should generate a mind of loving-kindness towards all sentient beings, just as parents love their only child. If my parents were to harm me with various painful things, bows, arrows, swords, and staffs, I would ultimately not generate any thought of retaliation. I should treat all sentient beings as parents love their only child.』 For example, when parents and children have been separated for a long time, upon seeing each other again, their hearts are filled with immeasurable joy and elation. Similarly, when a Bodhisattva sees all sentient beings, their heart is filled with joy. The Bodhisattva upholds the precept of not killing, wishing that sentient beings may abide in the non-learning precept of not killing. The Bodhisattva upholds the precept of not stealing, wishing that sentient beings may abide in the non-learning precept of not stealing. The Bodhisattva upholds the precept of not engaging in sexual misconduct, wishing that sentient beings may abide in the non-learning precept of not engaging in sexual misconduct. The Bodhisattva upholds the precept of not lying, wishing that sentient beings may abide in the non-learning precept of truthful speech. The Bodhisattva upholds the precept of not drinking alcohol, wishing that sentient beings may abide in the non-learning precept of not drinking alcohol. The Bodhisattva upholds the precept of not terrifying, in order to attain the Vajra Samadhi (diamond-like concentration). The Bodhisattva upholds the precept of not binding, wishing that all sentient beings may break free from the bonds of afflictions. The Bodhisattva upholds the precept of not imprisoning, wishing that sentient beings may escape the five realms of existence. The Bodhisattva upholds the precept of not whipping, in order to stay away from the hindrances of demonic afflictions and attain the Dharma. The Bodhisattva upholds the precept of not inflicting punishments, in order to ensure that their body, speech, and mind do not create negative karma. The Bodhisattva upholds the precept of not engaging in double-tongued speech, in order to attain the ability to not break the harmony of the Sangha. The Bodhisattva upholds the precept of not using harsh language, in order to attain the five kinds of pure Brahma-like voice. The Bodhisattva upholds the precept of not engaging in frivolous speech, in order to attain the ability to speak and teach the Dharma without obstruction. The Bodhisattva upholds the precept of protecting sentient beings who fear death, wishing that all sentient beings may be liberated from the fear of birth, old age, sickness, death, sorrow, grief, and distress. The Bodhisattva upholds the precept of cherishing the possessions of others and not letting them be lost, in order to attain the supreme enlightenment and concentration of Bodhi.

。有他眾生婦女妻子或被拘錄，爾時菩薩于中救脫，為得不缺法定故。是菩薩若勸他令放，為得心自在故。是菩薩若自放或勸他令放，為坐菩提樹下破壞一切魔結使故。是菩薩若見繫獄眾生，若自放若勸他令放，為得心自在無障礙故。是菩薩若見眾生當得鞭杖，若自放若勸他令放，為得四無所畏故。是菩薩若見眾生當被刑戮，若自放若勸他令放，為得四種法身故。是菩薩持不誑戒，為坐菩提樹下師子座處，一切魔結使不能留難，得法定故。是菩薩善和斗諍專生歡喜，為得不壞大聖眾故。是菩薩持愛語戒，欲令一切眾生耳聞好語心得歡喜樂故。是菩薩隨愛語說，欲令言不虛故。是菩薩持讀佛文詞戒，為得聖人威德成就大眾故。是菩薩受持於三時中五體歸命一切世間在在處處過去未來現在無量無邊諸佛法僧菩薩戒，為得菩提樹下師子座處不可破壞，專住信精進念定慧，得法定故。是菩薩受持於三時中掃灑繞塔戒，為得具足一切佛法故。是菩薩持贊法戒，為得轉于無上法輪故。是菩薩持贊僧戒，為得大眾圍繞故。是菩薩持三時歸依三寶戒，欲令一切眾生得無上歸依故。是菩薩受持於三時中愿使一切世間常有佛法僧菩薩不空者戒，為得無上菩提樂故。是菩薩受持於三時中勸請一切諸佛一切說法戒，為得十住雨法雨故。是菩薩受

【現代漢語翻譯】現代漢語譯本如果其他眾生的婦女妻子被拘禁，這時菩薩會從中解救她們，爲了獲得不缺少的法性。如果菩薩勸他人釋放她們，是爲了獲得內心的自在。如果菩薩自己釋放或勸他人釋放，是爲了坐在菩提樹下，破壞一切魔的束縛。如果菩薩看到被囚禁的眾生，無論是自己釋放還是勸他人釋放，都是爲了獲得內心自在無礙。如果菩薩看到眾生將要遭受鞭打，無論是自己解救還是勸他人解救，都是爲了獲得四無所畏（四種無所畏懼的境界）。如果菩薩看到眾生將要被處決，無論是自己解救還是勸他人解救，都是爲了獲得四種法身（佛的四種身）。菩薩持守不妄語戒，是爲了坐在菩提樹下的獅子座上，一切魔的束縛都不能阻礙，獲得法性。菩薩善於調和爭鬥，專心歡喜，是爲了獲得不壞的大聖眾。菩薩持守愛語戒，希望一切眾生聽到好話，內心感到歡喜快樂。菩薩隨順愛語而說，希望言語不虛妄。菩薩持守讀誦佛經的戒律，是爲了獲得聖人的威德，成就大眾。菩薩受持在三個時辰中五體投地歸命一切世間，在所有地方，過去、未來、現在無量無邊的諸佛、法、僧、菩薩的戒律，是爲了在菩提樹下的獅子座上不可破壞，專心安住于信、精進、念、定、慧，獲得法性。菩薩受持在三個時辰中掃灑佛塔的戒律，是爲了獲得具足一切佛法。菩薩持守讚歎佛法的戒律，是爲了轉動無上的法輪。菩薩持守讚歎僧眾的戒律，是爲了獲得大眾的圍繞。菩薩持守三個時辰歸依三寶的戒律，希望一切眾生獲得無上的歸依。菩薩受持在三個時辰中，愿一切世間常有佛、法、僧、菩薩不空過的戒律，是爲了獲得無上的菩提之樂。菩薩受持在三個時辰中，勸請一切諸佛說法的戒律，是爲了獲得十住（菩薩修行的十個階段）的法雨。

【English Translation】 English version If other beings' women or wives are imprisoned, the Bodhisattva will rescue them, in order to obtain the unlacking Dharma nature. If the Bodhisattva advises others to release them, it is to obtain freedom of mind. If the Bodhisattva releases them himself or advises others to release them, it is to sit under the Bodhi tree and destroy all the bonds of Mara. If the Bodhisattva sees imprisoned beings, whether he releases them himself or advises others to release them, it is to obtain a mind that is free and unobstructed. If the Bodhisattva sees beings about to be whipped, whether he rescues them himself or advises others to rescue them, it is to obtain the four fearlessnesses (four kinds of fearlessness). If the Bodhisattva sees beings about to be executed, whether he rescues them himself or advises others to rescue them, it is to obtain the four Dharmakayas (four bodies of the Buddha). The Bodhisattva upholds the precept of not lying, in order to sit on the lion throne under the Bodhi tree, where all the bonds of Mara cannot hinder him, and to obtain the Dharma nature. The Bodhisattva is good at reconciling disputes and is always joyful, in order to obtain the indestructible great assembly of saints. The Bodhisattva upholds the precept of loving speech, wishing that all beings who hear good words will feel joy and happiness in their hearts. The Bodhisattva speaks in accordance with loving speech, wishing that his words are not false. The Bodhisattva upholds the precept of reading Buddhist scriptures, in order to obtain the majestic virtue of the saints and to accomplish the great assembly. The Bodhisattva upholds the precept of prostrating with five limbs to all Buddhas, Dharma, Sangha, and Bodhisattvas in all places of the past, future, and present in the three periods of time, in order to be indestructible on the lion throne under the Bodhi tree, to dwell single-mindedly in faith, diligence, mindfulness, concentration, and wisdom, and to obtain the Dharma nature. The Bodhisattva upholds the precept of sweeping and cleaning around the stupa in the three periods of time, in order to obtain the complete Dharma of the Buddha. The Bodhisattva upholds the precept of praising the Dharma, in order to turn the unsurpassed Dharma wheel. The Bodhisattva upholds the precept of praising the Sangha, in order to be surrounded by the great assembly. The Bodhisattva upholds the precept of taking refuge in the Three Jewels in the three periods of time, wishing that all beings may obtain the unsurpassed refuge. The Bodhisattva upholds the precept of wishing that the Buddha, Dharma, Sangha, and Bodhisattvas are always present in the world in the three periods of time, in order to obtain the unsurpassed joy of Bodhi. The Bodhisattva upholds the precept of urging all Buddhas to preach the Dharma in the three periods of time, in order to obtain the rain of Dharma of the ten stages (ten stages of Bodhisattva practice).

持於三時中懺悔諸罪捨出諸惡穢污戒，為得斷滅一切愛習氣故。是菩薩受持於三時中和合一切善根戒，為令一切波羅蜜滿足故。是菩薩受持於三時中念一切世間在在處處過去未來現在諸佛聲聞緣覺聖眾菩薩下至六趣眾生所有善根愿戒，為得無上菩提資用故。是菩薩受持於三時中愿求菩提戒，為得無上菩提正決定故。是菩薩於三時中受持一切善根無上道戒，為得畢定如來力無所畏故。是菩薩受持供給父母師長戒，為得無勝法定故。是菩薩若見恐畏貧窮之人，受持不恐怖供施戒，為得無破壞難論方便故。是菩薩受持救護縣官盜賊水火戒，為得諸力波羅蜜故。是菩薩若見佛緣覺聲聞菩薩神足變化隨而持戒，為得無上神足力故。是菩薩受持護他心身口意業戒，為得如來無量知他心力故。是菩薩若見放逸失念者，所謂失現在未來三乘義者，愿起念持不失故。是菩薩持聽法集法說法戒，為得具足四無礙辯故。是菩薩持一切身口意業善根攝受奉行，欲令一切眾生得度得解脫，為得一切智具足一切佛法故。如是善根，愿為一切眾生受行，為令眾生得解脫、得一切智，具足一切佛法故。如是持戒不缺不破不荒。若無力勢能修學者，是菩薩應如是思惟：『今我當勤加精進，時時漸漸遠離殺害諸不善法。我復倍加精進，時時漸漸善學持戒令增

長滿足，乃至生有終不懈怠、不生憂愁。』善臂！如是菩薩摩訶薩發起菩提心、念菩提心、修菩提道、悕望菩提、愿求菩提，是名無量無邊持戒善根。何以故？如此持戒，一切善戒中最勝第一。受持是戒，欲令一切世間所有眾生髮起無漏戒、發起無學戒，生無漏戒、生無學戒。善臂！如是菩薩摩訶薩於此持戒，不以為難、以為喜樂，速疾具足尸波羅蜜。

「善臂！云何菩薩摩訶薩具足羼提波羅蜜？是菩薩若自眷屬若他眾生來奪菩薩命者，菩薩爾時於此事中，終不生於瞋報之心。或有他人來奪菩薩財物乃至妻子，若說兩舌惡口妄言綺語，若有恐怖繫縛囚執鞭杖刑戮，以種種苦加於菩薩。菩薩爾時亦復不生還報之心。若奪命根及一切物乃至妻子，若說兩舌惡口妄言綺語、恐怖繫縛囚執鞭杖刑戮，是菩薩思惟如是諸事，是我惡行不善業報自作自受，或過去世，或現在世，若先作已今受果報。我今云何于自果報而瞋於他？複次善臂！菩薩如是思惟：『若有他人奪我命根及諸財物乃至妻子，若說兩舌惡口妄言綺語，若有恐怖繫縛囚執鞭杖刑戮，我於此中不應瞋害加他繫縛冤家。何以故？我今現世受少苦惱尚不愛喜不可適意，云何生瞋加害於他，于當來世受諸罪報，無量無邊百千萬億苦惱甚多，不喜不愛不可適意諸果報也。

【現代漢語翻譯】現代漢語譯本『長久地感到滿足，乃至生命終結都不會懈怠、不會憂愁。』善臂！像這樣，菩薩摩訶薩發起菩提心（覺悟之心）、憶念菩提心、修習菩提道（覺悟之道）、渴望菩提、愿求菩提，這被稱為無量無邊的持戒善根。為什麼呢？因為這樣的持戒，在一切善戒中是最殊勝第一的。受持這樣的戒律，是爲了讓一切世間的所有眾生都能發起無漏戒（沒有煩惱的戒律）、發起無學戒（無需再學的戒律），生起無漏戒、生起無學戒。善臂！像這樣，菩薩摩訶薩對於持戒，不覺得困難，反而感到喜悅，迅速圓滿尸波羅蜜（持戒的圓滿）。『善臂！菩薩摩訶薩如何圓滿羼提波羅蜜（忍辱的圓滿）呢？如果自己的眷屬或者其他眾生來奪取菩薩的性命，菩薩那時對於這件事，終究不會生起嗔恨報復之心。或者有其他人來奪取菩薩的財物乃至妻子，或者說兩舌（挑撥離間）、惡口（粗言惡語）、妄言（謊話）、綺語（花言巧語），或者有恐怖、捆綁、囚禁、鞭打、刑罰，用種種痛苦加於菩薩。菩薩那時也同樣不會生起報復之心。如果奪取性命以及一切財物乃至妻子，或者說兩舌、惡口、妄言、綺語，或者有恐怖、捆綁、囚禁、鞭打、刑罰，這位菩薩會思惟這些事情，是自己惡行不善業的果報，自己造作自己承受，或者過去世，或者現在世，如果先前造作了現在就承受果報。我現在怎麼能因為自己承受的果報而嗔恨他人呢？再者，善臂！菩薩這樣思惟：『如果有其他人奪取我的性命以及各種財物乃至妻子，或者說兩舌、惡口、妄言、綺語，或者有恐怖、捆綁、囚禁、鞭打、刑罰，我對於這些不應該嗔恨傷害，不應該加害捆綁冤家。為什麼呢？我現在現世承受少許苦惱尚且不愛不喜，不能感到舒適，怎麼能生起嗔恨加害於他人，在未來世承受各種罪報，無量無邊百千萬億的苦惱非常多，不喜不愛不能感到舒適的各種果報呢？』

【English Translation】 English version 'Being long satisfied, and even until the end of life, never being lazy or sorrowful.' Good Arms! Thus, when a Bodhisattva Mahasattva generates the Bodhi mind (mind of enlightenment), remembers the Bodhi mind, cultivates the Bodhi path (path of enlightenment), yearns for Bodhi, and aspires to Bodhi, this is called immeasurable and boundless virtuous roots of precepts. Why? Because such precepts are the most supreme and foremost among all virtuous precepts. Upholding these precepts is to enable all sentient beings in the world to generate the un-leaked precepts (precepts without afflictions), generate the non-learning precepts (precepts that require no further learning), and give rise to un-leaked precepts and non-learning precepts. Good Arms! Thus, a Bodhisattva Mahasattva, in upholding these precepts, does not find it difficult but rather rejoices, and quickly perfects the Śīla pāramitā (perfection of precepts). 'Good Arms! How does a Bodhisattva Mahasattva perfect the Kṣānti pāramitā (perfection of patience)? If one's own family members or other sentient beings come to take the life of the Bodhisattva, the Bodhisattva at that time will never generate a mind of anger or retaliation. Or if others come to take the Bodhisattva's possessions, even his wife, or speak with double tongues (sowing discord), harsh words, false speech, or frivolous language, or if there is terror, binding, imprisonment, whipping, or punishment, inflicting various sufferings upon the Bodhisattva. The Bodhisattva at that time also will not generate a mind of retaliation. If they take his life and all possessions, even his wife, or speak with double tongues, harsh words, false speech, or frivolous language, or if there is terror, binding, imprisonment, whipping, or punishment, this Bodhisattva will contemplate these matters, that these are the karmic retributions of my own evil and unwholesome actions, self-made and self-received, either in past lives or in this present life, if previously done, now the results are received. How can I now be angry at others because of the results I am receiving? Furthermore, Good Arms! The Bodhisattva thinks thus: 'If others take my life and various possessions, even my wife, or speak with double tongues, harsh words, false speech, or frivolous language, or if there is terror, binding, imprisonment, whipping, or punishment, I should not be angry and harm, nor should I harm and bind my enemies. Why? Because I, in this present life, experience a little suffering and do not love or like it, and cannot feel comfortable, how can I generate anger and harm others, and in future lives receive various karmic retributions, immeasurable and boundless hundreds of millions of sufferings, which are very many, not loved, not liked, and not comfortable results?'

』

「複次善臂！菩薩如是思惟：『有命根故斷截命根，有財物故克奪財物，有妻子故奪其妻子，有耳根故聞兩舌惡口妄言綺語，有此身故有恐怖繫縛囚執鞭杖刑戮。今我自受命根耳根身受苦入，云何以瞋加害於他？』複次善臂！菩薩摩訶薩如是思惟：『眼根即是地大、即是自物、即是法界、即是自性。濕性水、熱性火、動性風，即是己物、即是法界、即是自性。如是一切命，即是壞法、滅法、盡法。如是一切諸根，是苦法、是苦觸法、是受苦法。一切身即是苦法、是苦觸法、是受苦法，即是己物、即是法界、即是己性。我今此命，即是壞法、滅法、盡法、苦法，此六根即是苦觸法、即是惡觸觸。我今云何自於此命壞法滅法盡法，而生瞋恚侵害於他、繫縛冤家？何以故？即是己物、即是法界、即是自性。』複次善臂！菩薩摩訶薩如是思惟：『內眼耳鼻舌身意，非我非我所；外眼耳鼻舌身意，亦非我非我所。云何明智之人，於此六根非我非我所中莊嚴愛著，生於瞋恚加害他人？』複次善臂！菩薩摩訶薩如是思惟：『人中苦少、餓鬼苦多，畜生中苦轉復增多，地獄苦惱無量無邊不可計倍。人中少苦尚不欲受，何況于未來世中受三惡道無量苦惱？是故我今不應生瞋加害於他。』複次善臂！菩薩摩訶薩如是思惟：『我今

【現代漢語翻譯】現代漢語譯本『再者，善臂！菩薩這樣思維：『因為有命根，所以會斷截命根；因為有財物，所以會掠奪財物；因為有妻子，所以會奪取其妻子；因為有耳根，所以會聽到兩舌、惡口、妄言、綺語；因為有此身體，所以會有恐怖、繫縛、囚禁、鞭打、刑罰。現在我自身承受命根、耳根、身體所帶來的痛苦，為何還要以嗔恨去加害他人？』『再者，善臂！菩薩摩訶薩這樣思維：『眼根即是地大（四大元素之一，指堅固性），即是自身之物，即是法界（宇宙萬法存在的界限），即是自性（事物本來的性質）。濕性是水大（四大元素之一，指流動性），熱性是火大（四大元素之一，指熱能），動性是風大（四大元素之一，指運動性），這些都是自身之物，即是法界，即是自性。像這樣一切生命，都是會壞滅的、會消亡的、會終盡的。像這樣一切諸根，都是苦的、是苦觸的、是感受苦的。一切身體都是苦的、是苦觸的、是感受苦的，即是自身之物，即是法界，即是自身之性。我現在這個生命，即是會壞滅的、會消亡的、會終盡的、是苦的，這六根即是苦觸的、即是惡觸觸的。我現在為何要對這個會壞滅、會消亡、會終盡的生命，而生起嗔恨去侵害他人、束縛冤家呢？為什麼呢？因為這都是自身之物，即是法界，即是自性。』『再者，善臂！菩薩摩訶薩這樣思維：『內在的眼、耳、鼻、舌、身、意，不是我，也不是我所擁有的；外在的眼、耳、鼻、舌、身、意，也不是我，也不是我所擁有的。為何明智之人，要在這六根非我非我所中，執著愛戀，生起嗔恨去加害他人呢？』『再者，善臂！菩薩摩訶薩這樣思維：『人道中的痛苦較少，餓鬼道的痛苦較多，畜生道中的痛苦更加增多，地獄道的苦惱更是無量無邊，無法計算。人道中少許的痛苦尚且不願承受，何況在未來世中要承受三惡道無量的苦惱呢？因此，我現在不應該生起嗔恨去加害他人。』『再者，善臂！菩薩摩訶薩這樣思維：『我今』

【English Translation】 English version 'Furthermore, Good Arm! The Bodhisattva thinks thus: 'Because there is a life-root, one cuts off the life-root; because there are possessions, one seizes possessions; because there is a wife, one takes away the wife; because there is an ear-root, one hears divisive speech, harsh words, false speech, and frivolous talk; because there is this body, there is fear, bondage, imprisonment, whipping, and execution. Now, I myself endure the suffering that comes from the life-root, the ear-root, and the body. Why should I harm others with anger?' 'Furthermore, Good Arm! The Bodhisattva Mahasattva thinks thus: 'The eye-root is the earth element (one of the four great elements, referring to solidity), it is one's own possession, it is the dharma realm (the boundary where all phenomena exist), it is one's own nature. The wet nature is the water element (one of the four great elements, referring to fluidity), the hot nature is the fire element (one of the four great elements, referring to heat), the moving nature is the wind element (one of the four great elements, referring to motion), these are one's own possessions, they are the dharma realm, they are one's own nature. Like this, all life is subject to decay, extinction, and cessation. Like this, all the roots are suffering, are the touch of suffering, are the experience of suffering. All bodies are suffering, are the touch of suffering, are the experience of suffering, they are one's own possessions, they are the dharma realm, they are one's own nature. My life now is subject to decay, extinction, and cessation, it is suffering, these six roots are the touch of suffering, they are the touch of evil. Why should I, regarding this life that is subject to decay, extinction, and cessation, generate anger to harm others, to bind enemies? Why? Because these are one's own possessions, they are the dharma realm, they are one's own nature.' 'Furthermore, Good Arm! The Bodhisattva Mahasattva thinks thus: 'The inner eye, ear, nose, tongue, body, and mind are not me, nor are they mine; the outer eye, ear, nose, tongue, body, and mind are also not me, nor are they mine. Why would a wise person, in these six roots that are not me and not mine, adorn and cling to them, generating anger to harm others?' 'Furthermore, Good Arm! The Bodhisattva Mahasattva thinks thus: 'The suffering in the human realm is little, the suffering in the realm of hungry ghosts is much, the suffering in the animal realm is even more, and the suffering in the hell realm is immeasurable and boundless, countless times greater. Even the little suffering in the human realm one does not wish to endure, how much more so the immeasurable suffering of the three evil realms in future lives? Therefore, I should not generate anger to harm others now.' 'Furthermore, Good Arm! The Bodhisattva Mahasattva thinks thus: 'I now'

若能利益一人，尚不應瞋、加害於他、繫縛冤家。何況我當以甚深法義利益一切世間無量眾生髮大莊嚴，大莊嚴已得受記別趣于大乘而得具足無上佛法。是佛法中，不應不忍侵害於他、憎嫉斗訟，此中應行忍辱利益於他，善和斗訟不懷嫉妒。』善臂！若有善男子善女人乃至阿鼻地獄受諸苦痛，于冤家許尚不應生瞋加害侵毀，何況人中受少苦惱當生瞋害於他？是善男子善女人為他所瞋，罵詈訶責、誹謗輕毀、稱揚惡名，如是諸惡悉應忍之，起慈悲心純凈無垢，欲得如來心故。是菩薩受諸鞭杖恐怖繫縛囚執，於此事中悉應忍之起慈悲心，為於一念中間破一切無明闇障㲉故。是菩薩受行忍辱慈悲心，欲令一切眾生斷愛恚故。若割耳時亦行忍辱起慈悲心，欲令一切眾生聞法信故。若割鼻時亦行忍辱起慈悲心，為受端嚴無上持戒香故。若截足時亦行忍辱起慈悲心，為得如來四神足故。若截手時亦行忍辱起慈悲心，為欲攝取一切眾生得寂靜故。若分解支節時亦行忍辱起慈悲心，為令具足六波羅蜜故。若挑眼時亦行忍辱起慈悲心，為得慧眼故。若斬首時亦行忍辱起慈悲心，為得如來一切智首故。是菩薩如是忍辱趣向思惟，愿令一切眾生得度得解脫，為得一切智具足一切佛法故。如是忍辱。我今趣向思惟已，愿令一切眾生得度得解脫，

【現代漢語翻譯】現代漢語譯本如果能夠利益一個人，尚且不應該嗔恨、加害於他、束縛冤家。何況我應當以甚深的佛法義理利益一切世間無量的眾生，發起廣大的莊嚴，得到授記，趨向于大乘，從而具足無上的佛法。在這佛法中，不應該不忍受他人侵害、憎恨嫉妒、爭鬥訴訟，而應當實行忍辱來利益他人，善於調和爭鬥，不懷嫉妒。』善臂（菩薩名）！如果有善男子善女人，乃至在地獄中遭受各種痛苦，對於冤家尚且不應該生起嗔恨、加害、侵犯毀壞之心，何況在人間遭受少許苦惱就應當生起嗔恨加害於他人呢？這些善男子善女人被他人嗔恨，謾罵呵責、誹謗輕視、宣揚惡名，對於這些惡行都應當忍受，生起慈悲心，純凈無垢，爲了得到如來的心。這些菩薩遭受鞭打、棍棒、恐怖、束縛、囚禁，對於這些事情都應當忍受，生起慈悲心，爲了在一念之間破除一切無明黑暗的障礙。這些菩薩修行忍辱慈悲心，是爲了讓一切眾生斷除愛慾和嗔恨。如果被割耳朵時，也應當實行忍辱，生起慈悲心，爲了讓一切眾生聽聞佛法而生信。如果被割鼻子時，也應當實行忍辱，生起慈悲心，爲了獲得端正莊嚴、無上的持戒之香。如果被截斷腳時，也應當實行忍辱，生起慈悲心，爲了獲得如來的四種神足。如果被截斷手時，也應當實行忍辱，生起慈悲心，爲了攝取一切眾生得到寂靜。如果被分解肢體時，也應當實行忍辱，生起慈悲心，爲了令自己具足六波羅蜜。如果被挖眼睛時，也應當實行忍辱，生起慈悲心，爲了獲得智慧之眼。如果被斬首時，也應當實行忍辱，生起慈悲心，爲了獲得如來的一切智慧之首。這些菩薩如此忍辱，趨向于思惟，愿令一切眾生得到度脫和解脫，爲了獲得一切智慧，具足一切佛法。如此忍辱。我現在趨向于思惟，愿令一切眾生得到度脫和解脫。

【English Translation】 English version If one can benefit even a single person, one should not harbor anger, harm them, or bind enemies. How much more so should I, with profound Dharma principles, benefit all the countless beings in the world, generate great adornment, receive predictions, move towards the Mahayana, and thus fully possess the unsurpassed Buddha Dharma. Within this Buddha Dharma, one should not fail to endure harm from others, harbor hatred and jealousy, or engage in disputes and lawsuits. Instead, one should practice patience to benefit others, skillfully reconcile disputes, and not harbor jealousy. 'Good Arm (a Bodhisattva's name)! If there are good men or good women, even those suffering in the Avici Hell, they should not generate anger, harm, or violate and destroy their enemies. How much less should those in the human realm, experiencing minor suffering, generate anger and harm others? These good men and good women, when hated by others, cursed, scolded, slandered, belittled, or have their bad names proclaimed, should endure all these evils, generate a pure and immaculate heart of compassion, desiring to attain the heart of the Tathagata. These Bodhisattvas, when subjected to whipping, beatings, terror, bondage, and imprisonment, should endure all these things, generating a compassionate heart, in order to break through all the darkness of ignorance in a single thought. These Bodhisattvas practice patience and compassion, desiring to cause all beings to sever their attachments and hatred. If their ears are cut off, they should also practice patience, generating a compassionate heart, so that all beings may hear the Dharma and have faith. If their noses are cut off, they should also practice patience, generating a compassionate heart, in order to receive the fragrance of upright and unsurpassed precepts. If their feet are cut off, they should also practice patience, generating a compassionate heart, in order to attain the four supernatural powers of the Tathagata. If their hands are cut off, they should also practice patience, generating a compassionate heart, in order to gather all beings and lead them to tranquility. If their limbs are dismembered, they should also practice patience, generating a compassionate heart, in order to fully possess the six paramitas. If their eyes are gouged out, they should also practice patience, generating a compassionate heart, in order to attain the eye of wisdom. If their heads are cut off, they should also practice patience, generating a compassionate heart, in order to attain the all-knowing head of the Tathagata. These Bodhisattvas, practicing patience in this way, direct their thoughts, wishing that all beings may be delivered and liberated, in order to attain all wisdom and fully possess all the Buddha Dharma. Such is patience. I now direct my thoughts, wishing that all beings may be delivered and liberated.

為得一切智具足佛法故。如是忍辱，不破不缺不荒，若無力勢不能學者，是時菩薩應如是思惟：『我今當勤加精進，時時漸漸遠離斷滅不忍之法。今我勤加精進，時時漸漸勤學忍辱，令此忍辱增廣具足，乃至生有終不懈怠不生憂愁。』如是菩薩摩訶薩發菩提心、念菩提心、修菩提心，悕望菩提、愿求菩提，是菩薩發起正行如是等無量無邊阿僧祇善忍，欲令一切世間所有眾生，發起無漏忍辱、發起無學忍辱，生無漏忍辱、生無學忍辱。善臂！如是菩薩摩訶薩行於忍辱，不以為難、以為喜樂，速疾具足羼提波羅蜜。

「善臂！云何菩薩摩訶薩具足毗梨耶波羅蜜？善臂！是菩薩應如是思惟：『今此十方，一一方面有無量世界，一一世界有無量無邊眾生集聚，無有邊際。我今當發莊嚴，令此眾生得大利益亦令得樂。複次觀知無量眾生利益快樂所緣之法故、發起善根法故，我于無量晝夜，若心放逸、或生余念、若睡眠時，常唸唸中增益福德，於一一念中發起無量無邊善根菩提資用。我今當知一一念中發起增益無量善根故，成阿耨多羅三藐三菩提則不為難。今我以此緣故，我見菩薩甚為易得，是故欲得無上道者，乃至盡形不應懈怠。』複次善臂！菩薩摩訶薩如是思惟：『若菩薩于無量無邊世界眾生中，能令一世界眾生得離一

【現代漢語翻譯】現代漢語譯本爲了獲得一切智慧圓滿的佛法，應當如此修習忍辱，不破壞、不缺失、不荒廢。如果力量不足無法做到，這時菩薩應當這樣思考：『我現在應當勤加精進，時時漸漸遠離斷滅不忍之法。現在我勤加精進，時時漸漸勤學忍辱，使這忍辱增長廣大圓滿，乃至生生世世都不懈怠，不生憂愁。』這樣的菩薩摩訶薩發菩提心（覺悟之心）、念菩提心、修菩提心，希望得到菩提（覺悟），愿求菩提，這位菩薩發起正行，如此等等無量無邊阿僧祇（無數）的善忍，想要讓一切世間所有眾生，發起無漏忍辱（沒有煩惱的忍辱）、發起無學忍辱（無需再學的忍辱），生無漏忍辱、生無學忍辱。善臂！這樣的菩薩摩訶薩修行忍辱，不認為困難，反而認為喜樂，迅速圓滿羼提波羅蜜（忍辱到彼岸）。「善臂！菩薩摩訶薩如何圓滿毗梨耶波羅蜜（精進到彼岸）？善臂！這位菩薩應當這樣思考：『現在這十方，每一方都有無量世界，每一個世界都有無量無邊的眾生聚集，沒有邊際。我現在應當發願莊嚴，使這些眾生得到大利益，也使他們得到快樂。』再次，觀察瞭解無量眾生利益快樂所依靠的法，爲了發起善根法，我在無量晝夜，如果心放逸、或者生起其他念頭、或者睡眠時，常常在念念中增長福德，在每一個念頭中發起無量無邊的善根菩提資糧。我現在應當知道，在每一個念頭中發起增長無量善根，成就阿耨多羅三藐三菩提（無上正等正覺）就不困難。現在我因為這個緣故，我認為菩薩很容易成就，因此想要得到無上道的人，乃至到生命結束都不應該懈怠。』再次，善臂！菩薩摩訶薩這樣思考：『如果菩薩在無量無邊世界眾生中，能夠讓一個世界眾生脫離一種

【English Translation】 English version To attain the complete Dharma of all wisdom, one should practice patience in this way, without breaking, lacking, or abandoning it. If one lacks the strength to do so, then the Bodhisattva should think thus: 『Now I should diligently strive, gradually distancing myself from the Dharma of impatience and destruction. Now I diligently strive, gradually learning patience, so that this patience grows vast and complete, and even in life after life, I will not be lazy or sorrowful.』 Such a Bodhisattva Mahasattva generates the Bodhi mind (mind of enlightenment), contemplates the Bodhi mind, cultivates the Bodhi mind, hopes for Bodhi (enlightenment), and wishes for Bodhi. This Bodhisattva initiates right practice, such as these immeasurable and boundless asamkhya (countless) good patiences, desiring to cause all beings in the world to generate non-outflow patience (patience without afflictions), generate non-learning patience (patience that needs no further learning), to give rise to non-outflow patience, and to give rise to non-learning patience. Good Arm! Such a Bodhisattva Mahasattva, practicing patience, does not consider it difficult, but rather finds joy in it, and quickly perfects Ksanti Paramita (patience to the other shore). 「Good Arm! How does a Bodhisattva Mahasattva perfect Virya Paramita (diligence to the other shore)? Good Arm! This Bodhisattva should think thus: 『Now in these ten directions, in each direction there are immeasurable worlds, and in each world there are immeasurable and boundless beings gathered, without end. Now I should make a vow to adorn, so that these beings may obtain great benefit and also obtain happiness.』 Furthermore, observing and understanding the Dharma upon which the benefit and happiness of immeasurable beings depend, and for the sake of generating the roots of good, I, in immeasurable days and nights, if my mind is lax, or if other thoughts arise, or when I sleep, constantly increase merit in every thought, and in every thought generate immeasurable and boundless roots of good, the provisions for Bodhi. Now I should know that in every thought, generating and increasing immeasurable roots of good, achieving Anuttara Samyak Sambodhi (unexcelled complete enlightenment) is not difficult. Now, because of this reason, I consider Bodhisattvas to be easily attained, therefore, those who wish to attain the unsurpassed path should not be lazy, even until the end of their lives.』 Furthermore, Good Arm! The Bodhisattva Mahasattva thinks thus: 『If a Bodhisattva, among the immeasurable and boundless beings in the world, can cause one world of beings to be freed from one

切諸苦者，我尚於一一念中發起增益無量善根，何況乃令無量無邊世界眾生遠離斷除生老病死、恩愛別離、冤憎集會、三惡道苦。』複次善臂！菩薩摩訶薩如是思惟：『若菩薩摩訶薩於一念中，欲令無量無邊世界所有眾生遠離斷除一切諸苦者，此菩薩亦於一念之中得發起增益無量善根，況當欲令未來無量無邊阿僧祇劫，無量無邊世界眾生遠離斷除生老病死、恩愛別離、冤憎集會、三惡道苦。』複次善臂！菩薩摩訶薩應如是思惟：『若有人慾得聲聞緣覺法，是人尚得於一一念中發起增益無量無邊善根，何況有善男子善女人慾成就具足佛法無量無邊威德力勢者。善男子善女人四因四緣四境界，于晝夜中若心放逸、或生余念、若睡眠時，於一一念中修集四無量無邊善根，發起增益菩提資用。我今當知，一一念中發起增益四無量善根，成阿耨多羅三藐三菩提則不為難。以是緣故，我見菩提甚為易得。是故欲得菩提道者，乃至盡形不應懈怠。譬如四大海，若南若北若上若下易得邊際，如是四無量善根大海，菩提資用難得其邊。我今何故不於一一念中發起增益四無量善根大海菩提資用？是故欲成無上道者，乃至盡形不應懈怠。』複次善臂！菩薩摩訶薩如是思惟：『若有師子狐狼、鷲鵲烏鳥、蚊虻蠅蚤，如是等類尚得無上道已，況我

【現代漢語翻譯】現代漢語譯本：『如果有人想要斷除一切痛苦，我尚且在每一個念頭中發起並增長無量的善根，更何況是要讓無量無邊的世界眾生遠離並斷除生老病死、恩愛別離、怨憎相會、三惡道之苦呢？』善臂！菩薩摩訶薩應當這樣思考：『如果菩薩摩訶薩在一個念頭中，想要讓無量無邊的世界所有眾生遠離並斷除一切痛苦，這位菩薩也能在一個念頭中發起並增長無量的善根，更何況是想要在未來無量無邊的阿僧祇劫中，讓無量無邊的世界眾生遠離並斷除生老病死、恩愛別離、怨憎相會、三惡道之苦呢？』善臂！菩薩摩訶薩應當這樣思考：『如果有人想要獲得聲聞緣覺的法，這個人尚且能在每一個念頭中發起並增長無量無邊的善根，更何況是有善男子善女人想要成就具足佛法無量無邊的威德力勢呢？善男子善女人通過四因四緣四境界，在白天黑夜中，如果心不放逸、不生其他雜念、不昏睡時，在每一個念頭中修集四無量無邊的善根，發起並增長菩提的資糧。我現在應當知道，在每一個念頭中發起並增長四無量善根，成就阿耨多羅三藐三菩提（無上正等正覺）並不困難。因為這個緣故，我認為菩提很容易獲得。所以想要獲得菩提道的人，乃至到生命結束都不應該懈怠。譬如四大海，無論是南邊、北邊、上面、下面都容易找到邊際，而四無量善根的大海，菩提的資糧卻難以找到邊際。我現在為什麼不在每一個念頭中發起並增長四無量善根的大海菩提資糧呢？所以想要成就無上道的人，乃至到生命結束都不應該懈怠。』善臂！菩薩摩訶薩應當這樣思考：『如果像獅子、狐貍、狼、鷲、喜鵲、烏鴉、蚊子、蒼蠅、跳蚤這樣等類的眾生尚且能夠獲得無上道，更何況我呢？』現代漢語譯本：(怨憎：指怨恨憎惡的人或事物) 現代漢語譯本：(阿僧祇劫：佛教時間單位，指極長的時間) 現代漢語譯本：(阿耨多羅三藐三菩提：無上正等正覺，佛的智慧) English version: 'If someone wishes to cut off all suffering, I would still generate and increase immeasurable roots of goodness in each and every thought. How much more so should I do this to enable countless beings in immeasurable worlds to be free from and cut off the suffering of birth, old age, sickness, death, separation from loved ones, encounters with the hated, and the suffering of the three evil paths?' Furthermore, Good Arm! A Bodhisattva Mahasattva should contemplate thus: 'If a Bodhisattva Mahasattva, in a single thought, wishes to enable all beings in countless immeasurable worlds to be free from and cut off all suffering, this Bodhisattva can also generate and increase immeasurable roots of goodness in a single thought. How much more so should they do this when wishing to enable countless beings in immeasurable worlds throughout countless immeasurable asamkhya kalpas (immeasurable eons) to be free from and cut off the suffering of birth, old age, sickness, death, separation from loved ones, encounters with the hated, and the suffering of the three evil paths?' Furthermore, Good Arm! A Bodhisattva Mahasattva should contemplate thus: 'If someone wishes to attain the Dharma of a Sravaka (Hearer) or Pratyekabuddha (Solitary Realizer), that person can still generate and increase countless immeasurable roots of goodness in each and every thought. How much more so should a good man or good woman who wishes to achieve the immeasurable power and might of the complete Buddha Dharma do so? A good man or good woman, through four causes, four conditions, and four realms, during the day and night, if their mind is not lax, does not generate other thoughts, and is not asleep, cultivates the four immeasurable roots of goodness in each and every thought, generating and increasing the provisions for Bodhi (Enlightenment). I should now know that generating and increasing the four immeasurable roots of goodness in each and every thought to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is not difficult. Because of this, I see that Bodhi is very easy to attain. Therefore, those who wish to attain the path of Bodhi should not be lazy, even until the end of their lives. For example, the four great oceans, whether south, north, above, or below, are easy to find the boundaries of, but the ocean of the four immeasurable roots of goodness, the provisions for Bodhi, are difficult to find the boundaries of. Why should I not now generate and increase the ocean of the four immeasurable roots of goodness, the provisions for Bodhi, in each and every thought? Therefore, those who wish to achieve the unsurpassed path should not be lazy, even until the end of their lives.' Furthermore, Good Arm! A Bodhisattva Mahasattva should contemplate thus: 'If creatures such as lions, foxes, wolves, vultures, magpies, crows, mosquitoes, flies, and fleas can attain the unsurpassed path, how much more so should I?' English version: (asamkhya kalpas: Buddhist unit of time, referring to an extremely long period) English version: (Anuttara-samyak-sambodhi: Unsurpassed Perfect Enlightenment, the wisdom of a Buddha)

【English Translation】 'If someone wishes to cut off all suffering, I would still generate and increase immeasurable roots of goodness in each and every thought. How much more so should I do this to enable countless beings in immeasurable worlds to be free from and cut off the suffering of birth, old age, sickness, death, separation from loved ones, encounters with the hated, and the suffering of the three evil paths?' Furthermore, Good Arm! A Bodhisattva Mahasattva should contemplate thus: 'If a Bodhisattva Mahasattva, in a single thought, wishes to enable all beings in countless immeasurable worlds to be free from and cut off all suffering, this Bodhisattva can also generate and increase immeasurable roots of goodness in a single thought. How much more so should they do this when wishing to enable countless beings in immeasurable worlds throughout countless immeasurable asamkhya kalpas to be free from and cut off the suffering of birth, old age, sickness, death, separation from loved ones, encounters with the hated, and the suffering of the three evil paths?' Furthermore, Good Arm! A Bodhisattva Mahasattva should contemplate thus: 'If someone wishes to attain the Dharma of a Sravaka or Pratyekabuddha, that person can still generate and increase countless immeasurable roots of goodness in each and every thought. How much more so should a good man or good woman who wishes to achieve the immeasurable power and might of the complete Buddha Dharma do so? A good man or good woman, through four causes, four conditions, and four realms, during the day and night, if their mind is not lax, does not generate other thoughts, and is not asleep, cultivates the four immeasurable roots of goodness in each and every thought, generating and increasing the provisions for Bodhi. I should now know that generating and increasing the four immeasurable roots of goodness in each and every thought to achieve Anuttara-samyak-sambodhi is not difficult. Because of this, I see that Bodhi is very easy to attain. Therefore, those who wish to attain the path of Bodhi should not be lazy, even until the end of their lives. For example, the four great oceans, whether south, north, above, or below, are easy to find the boundaries of, but the ocean of the four immeasurable roots of goodness, the provisions for Bodhi, are difficult to find the boundaries of. Why should I not now generate and increase the ocean of the four immeasurable roots of goodness, the provisions for Bodhi, in each and every thought? Therefore, those who wish to achieve the unsurpassed path should not be lazy, even until the end of their lives.' Furthermore, Good Arm! A Bodhisattva Mahasattva should contemplate thus: 'If creatures such as lions, foxes, wolves, vultures, magpies, crows, mosquitoes, flies, and fleas can attain the unsurpassed path, how much more so should I?' (encounters with the hated: refers to encountering people or things that one hates or dislikes) (asamkhya kalpas: Buddhist unit of time, referring to an extremely long period) (Anuttara-samyak-sambodhi: Unsurpassed Perfect Enlightenment, the wisdom of a Buddha)

今者生於人中而應懈怠？是故欲成無上道者，乃至盡形不應懈怠。』複次善臂！菩薩摩訶薩如是思惟：『乃至百人千人猶尚得成無上道已，而我今者獨不得成。況復十方如恒河沙等現在未來諸佛世尊，已成當成，是故我今乃至盡形不應懈怠。』是菩薩復應如是思惟：『若有法是佛所說、若聲聞說、若菩薩說，乃至狂愚人為佛故說，所謂檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜。是菩薩為具足佛法，欲成無上道、欲得一切智，於此法中勤加精進如救頭然，學持通利，思惟分別為他解說，智慧精進一心思惟。』是菩薩若一切眾生有說法之處，乃至刀杖之難，要至其所聽其所說。或有眾生修樂報業，若現世樂、若後世樂，菩薩爾時即以善法妙義如法佐助，於此善法亦復勤加精進。是菩薩自以己身施於眾生，令得自在。譬如四大，一切眾生於中自在隨所須用。菩薩摩訶薩以身施人令他自在，亦復如是。智慧精進乃至刀杖之難，常于佛法僧中，及諸師長、羸老病苦、貧窮無護，增益供養恭敬，使令勤加精進如救頭然。隨眾生心，佈施、愛語、利益、同事，隨所攝之，欲得聲聞乘者，調伏安置於聲聞乘；欲得緣覺乘者，調伏安置於緣覺乘；欲得菩薩乘者，調伏安置於菩薩乘；智慧精進如救頭然。是

菩薩為善法故、六波羅蜜因緣故，不計寒熱飢渴、蚊虻毒螫、風飄日曝、惡觸誹謗罵詈，種種苦惱疲極睡眠，於此事中乃至盡形終不憶念，智慧精進如救頭然，乃至刀杖之難亦不懈怠。是菩薩為無上道因緣故，能受種種苦，所謂阿修羅、人、三惡道苦，不以為難，智慧精進如救頭然。是菩薩牢強精進意勇堅固，欲出於世成佛無上精進之力。是菩薩欲得毗梨耶波羅蜜、趣向毗梨耶波羅蜜，愿令眾生得度得解脫故，為得一切智具足一切佛法故。我今趣向毗梨耶波羅蜜已，愿令眾生得度得解脫故，為得知一切智具足一切佛法故，如是精進，不破不缺不荒。若無力勢不能具足學者，是菩薩如是思惟：『我今當勤加精進，時時漸漸斷除懈怠懶惰。復當勤加精進，時時漸漸善學精進，令此精進增廣具足，乃至生有終不懈怠不生憂愁。』如是菩薩發起菩提心、念菩提心，修菩提心、悕望菩提，是名無量無邊阿僧祇善精進波羅蜜。何以故？如是精進，于余善法精進中最勝第一。欲令一切世間在在處處所有眾生，發起無漏精進、發起無學精進，生無漏精進、生無學精進。善臂！如是菩薩摩訶薩行於精進，不以為難、以為喜樂，速疾具足毗梨耶波羅蜜。

大寶積經卷第九十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九十四

後秦三藏法師羅什譯善臂菩薩會第二十六之二

「善臂！云何菩薩摩訶薩具足行禪波羅蜜？菩薩若眼見色不取其相，或時眼根為外緣所牽，應正行守護不令隨緣，不留心於無明貪著世間，護持是戒；爾時具足得眼根戒。耳聞聲、鼻嗅香、舌嘗味、身覺觸、意知法，亦如是。是菩薩若行住坐臥，若說法若默然，終不遠離寂定之心，善護手足無有散亂，常懷慚愧善護口業，安詳直視，心常寂靜不喜戲笑，善御身口意業令其寂靜。若屏猥處及現露處，無有異心。于所須物衣服飲食臥具醫藥心常知足，易養易滿易可使令。善行寂靜遠離憒鬧，于利衰譭譽稱譏苦樂心無有異，不高不下。命及非命亦無異心，無瞋無愛。等視冤家猶如赤子，于忍不忍心常平等。聖聲凡聲寂聲亂聲，亦復如是。憎愛色中心不高下，離染瞋恚愛不愛者，聲香味觸法亦復如是。是菩薩觀欲如骨璅，邪憶想故發起此心。觀欲如肉團，多怨憎故。觀欲如炬火，染著苦法遠離樂故。觀欲如樹上果，多人愛著故。觀欲如假借，不得自在故。觀欲如夢，唸唸滅故。觀欲如癰，于苦倒中生樂想故。觀欲如鉤，行諸惡法墮惡道故。觀欲如灰河，增益欲染不知足故。是故菩薩如是觀已，離欲惡不善法，有覺有觀離生喜樂，成初禪行

【現代漢語翻譯】現代漢語譯本『善臂（菩薩名）！菩薩摩訶薩如何才能圓滿地修行禪定波羅蜜（到達彼岸的禪定）呢？菩薩如果眼睛看到外物時，不執著于外物的表象，或者有時眼根被外在的因緣所牽引，應當正確地守護自己的眼根，不讓它隨著外緣而動，不把心停留在無明（對事物真相的迷惑）和貪戀世俗之中，守護這些戒律；這時就圓滿地得到了眼根的戒律。耳朵聽到聲音、鼻子聞到氣味、舌頭嚐到味道、身體感覺到觸覺、意識知道事物，也應該像這樣修行。這位菩薩如果行走、站立、坐著、躺臥，或者說法、或者沉默，始終不離開寂靜禪定的心，好好地守護手腳，不讓它們散亂，常常懷有慚愧之心，好好地守護口業，安詳地注視前方，內心常常寂靜，不喜歡嬉戲玩鬧，好好地駕馭身口意三業，使它們達到寂靜。無論在隱蔽的地方還是在公開的場合，都沒有不同的想法。對於所需要的物品，如衣服、飲食、臥具、醫藥，內心常常知足，容易養活，容易滿足，容易使喚。善於修行寂靜，遠離喧鬧，對於利益、衰敗、譭謗、讚譽、譏諷、痛苦、快樂，內心沒有分別，不高也不低。對於壽命和非壽命也沒有分別心，沒有嗔恨也沒有愛戀。平等地看待冤家，就像看待自己的孩子一樣，對於能忍受的和不能忍受的，內心常常平等。對於聖人的聲音、凡人的聲音、寂靜的聲音、喧鬧的聲音，也都是這樣看待。對於喜歡和厭惡的顏色，內心不高也不低，遠離貪染、嗔恚、愛和不愛，對於聲音、氣味、味道、觸覺、事物也是這樣。這位菩薩觀察慾望就像骨鎖一樣，因為錯誤的思念而生起這種心。觀察慾望就像肉團一樣，因為會產生很多怨恨和憎惡。觀察慾望就像火炬一樣，因為貪戀痛苦的法而遠離快樂。觀察慾望就像樹上的果實一樣，因為很多人都喜歡它。觀察慾望就像借來的東西一樣，因為不能自在地擁有它。觀察慾望就像夢一樣，因爲念念都在消滅。觀察慾望就像毒瘡一樣，因為在痛苦顛倒中產生快樂的想法。觀察慾望就像魚鉤一樣，因為會做出各種惡行而墮入惡道。觀察慾望就像灰河一樣，因為會增長慾望的污染而不知滿足。因此，菩薩這樣觀察之後，就遠離了慾望、惡和不善的法，有了覺悟和觀察，從遠離慾望中產生喜悅和快樂，成就了初禪的修行。

【English Translation】 English version 'Good Arm (a Bodhisattva's name)! How does a Bodhisattva Mahasattva (a great Bodhisattva) perfect the practice of Dhyana Paramita (perfection of meditation)? If a Bodhisattva's eyes see forms, they do not grasp their appearances. Or, when the eye faculty is drawn by external conditions, they should rightly guard it, not letting it follow those conditions. They do not dwell on ignorance (delusion about the true nature of things) or worldly attachments, and they uphold these precepts; at that time, they perfectly obtain the precept of the eye faculty. The same applies to the ears hearing sounds, the nose smelling scents, the tongue tasting flavors, the body feeling touch, and the mind knowing dharmas (phenomena). If this Bodhisattva is walking, standing, sitting, or lying down, whether speaking or silent, they never depart from the mind of tranquil meditation. They carefully guard their hands and feet, not letting them be scattered. They always have a sense of shame, carefully guarding their speech. They gaze calmly ahead, their mind is always tranquil, and they do not enjoy playing or joking. They skillfully control their actions of body, speech, and mind, making them tranquil. Whether in secluded places or in public places, they have no different thoughts. Regarding their necessities, such as clothing, food, bedding, and medicine, their mind is always content, easy to nourish, easy to satisfy, and easy to command. They are skilled in practicing tranquility, staying away from noise and commotion. Regarding gain, loss, defamation, praise, ridicule, suffering, and joy, their mind has no difference, neither high nor low. They have no different mind regarding life and non-life, without hatred or love. They view enemies equally, as if they were their own children. Regarding what can be endured and what cannot be endured, their mind is always equal. The same is true for the voices of saints, the voices of ordinary people, quiet voices, and noisy voices. Regarding colors that are liked and disliked, their mind is neither high nor low. They are free from defilement, anger, love, and dislike. The same is true for sounds, scents, tastes, touches, and dharmas. This Bodhisattva observes desire as if it were a bone lock, because of wrong thoughts that arise in the mind. They observe desire as if it were a lump of flesh, because it causes much resentment and hatred. They observe desire as if it were a torch, because they are attached to suffering dharmas and are far from joy. They observe desire as if it were fruit on a tree, because many people are attached to it. They observe desire as if it were borrowed, because they cannot possess it freely. They observe desire as if it were a dream, because it is extinguished moment by moment. They observe desire as if it were a boil, because they have thoughts of pleasure arising from the reversal of suffering. They observe desire as if it were a hook, because they commit various evil deeds and fall into evil paths. They observe desire as if it were a river of ashes, because it increases the defilement of desire and they are never satisfied. Therefore, after observing in this way, the Bodhisattva departs from desire, evil, and unwholesome dharmas. With awareness and observation, joy and happiness arise from detachment, and they accomplish the practice of the first Dhyana (meditative absorption).

。離覺觀，內凈信，心在一處，無覺無觀，定生喜樂，成二禪行。離喜行舍念正智一心，身行樂諸聖人能行能捨，成三禪行。舍苦樂意，先滅憂喜，行舍念凈，成四禪行。於一切眾生思惟樂想，成就無量無邊慈心。于眾生中思惟苦想，成就無量無邊悲心。于眾生中思惟喜想，成就無量無邊喜心。于眾生中舍苦樂想，成就無量無邊舍心。是菩薩不思惟色想，成就空處寂靜行。不思惟空想，成就識處寂靜行。不思惟識想，成就無所有處寂靜行。不思惟無所有處想，成就非有想非無想處寂靜行。是菩薩于入息出息，若隨若住，長時知長、短時知短，成就入息出息寂靜行。是菩薩思惟觀身不凈想，成就不凈寂靜行。是菩薩思惟無常想生老病過，成就無常想寂靜行。思惟食中起無量過患想，成就食不凈想寂靜行。于諸世界城邑聚落種種嚴飾中，思惟分別必歸壞敗想，成就世間不可樂寂靜行。是菩薩內有色想，外觀色少，若好若丑取其相貌，成就初勝處行。是菩薩內有色想，外觀色多，若好若丑取其相貌，成就二勝處行。是菩薩若死若燒，風吹日曝成為灰土，為水所漂，若碎滅磨滅，若斷三有，是名內無色想觀外色少，若好若丑取其相貌，成就第三勝處行。是菩薩內無色想外觀色多，若好若丑取其相貌，成就第四勝處行。是菩薩內

【現代漢語翻譯】現代漢語譯本：

離開覺和觀，內心清凈而生起信心，心專注於一處，沒有覺也沒有觀，由禪定而生起喜樂，成就二禪的修行。離開喜，以舍、念、正知和一心而行，身體感受快樂，這是聖人能夠修行和捨棄的，成就三禪的修行。捨棄苦樂的感受，先滅除憂和喜，以舍、念和清凈而行，成就四禪的修行。對於一切眾生，思維快樂的想法，成就無量無邊的慈心（Maitrī，愿眾生快樂）。對於眾生，思維痛苦的想法，成就無量無邊的悲心（Karuṇā，愿眾生離苦）。對於眾生，思維喜悅的想法，成就無量無邊的喜心（Muditā，為眾生的快樂而喜悅）。對於眾生，捨棄苦樂的想法，成就無量無邊的舍心（Upekṣā，平等心）。這位菩薩不思維色（Rūpa，物質）的想法，成就空處（Ākāśānantya-āyatana）的寂靜修行。不思維空的想法，成就識處（Vijñānānantya-āyatana）的寂靜修行。不思維識的想法，成就無所有處（Ākiṃcanyāyatana）的寂靜修行。不思維無所有處的想法，成就非想非非想處（Naivasaṃjñānāsaṃjñāyatana）的寂靜修行。這位菩薩在入息和出息時，無論是跟隨還是安住，長時間知道是長，短時間知道是短，成就入息出息的寂靜修行。這位菩薩思維觀察身體不凈的想法，成就身體不凈的寂靜修行。這位菩薩思維無常的想法，生、老、病都會過去，成就無常想法的寂靜修行。思維食物中會產生無量的過患的想法，成就食物不凈想法的寂靜修行。在各個世界、城邑、聚落的各種裝飾中，思維分別它們必定會壞敗的想法，成就世間不可樂的寂靜修行。這位菩薩內心有色（Rūpa，物質）的想法，外觀的色少，無論是好是醜都取其相貌，成就初勝處（Abhibhāyatana）的修行。這位菩薩內心有色（Rūpa，物質）的想法，外觀的色多，無論是好是醜都取其相貌，成就二勝處（Abhibhāyatana）的修行。這位菩薩無論是死亡還是被焚燒，被風吹日曬成為灰土，被水漂流，無論是碎裂磨滅，還是斷絕三有（欲有、色有、無色有），這被稱為內心沒有色（Rūpa，物質）的想法，觀察外在的色少，無論是好是醜都取其相貌，成就第三勝處（Abhibhāyatana）的修行。這位菩薩內心沒有色（Rūpa，物質）的想法，外觀的色多，無論是好是醜都取其相貌，成就第四勝處（Abhibhāyatana）的修行。這位菩薩內心沒有色（Rūpa，物質）的想法，外觀的色少，無論是好是醜都取其相貌，成就第五勝處（Abhibhāyatana）的修行。這位菩薩內心沒有色（Rūpa，物質）的想法，外觀的色多，無論是好是醜都取其相貌，成就第六勝處（Abhibhāyatana）的修行。這位菩薩內心沒有色（Rūpa，物質）的想法，外觀的色少，無論是好是醜都取其相貌，成就第七勝處（Abhibhāyatana）的修行。這位菩薩內心沒有色（Rūpa，物質）的想法，外觀的色多，無論是好是醜都取其相貌，成就第八勝處（Abhibhāyatana）的修行。

【English Translation】 English version:

Having abandoned thought and examination, with inner purity and faith, the mind focused in one place, without thought or examination, joy and happiness born of concentration, one accomplishes the practice of the second dhyāna. Having abandoned joy, with equanimity, mindfulness, clear comprehension, and one-pointedness, experiencing bodily pleasure, which the noble ones can both experience and abandon, one accomplishes the practice of the third dhyāna. Having abandoned the feeling of pleasure and pain, having first eliminated sorrow and joy, practicing with equanimity, mindfulness, and purity, one accomplishes the practice of the fourth dhyāna. Towards all beings, contemplating thoughts of happiness, one achieves immeasurable loving-kindness (Maitrī, wishing beings happiness). Towards beings, contemplating thoughts of suffering, one achieves immeasurable compassion (Karuṇā, wishing beings freedom from suffering). Towards beings, contemplating thoughts of joy, one achieves immeasurable sympathetic joy (Muditā, rejoicing in the happiness of others). Towards beings, abandoning thoughts of pleasure and pain, one achieves immeasurable equanimity (Upekṣā, impartiality). This bodhisattva, not contemplating thoughts of form (Rūpa, material form), achieves the peaceful practice of the sphere of infinite space (Ākāśānantya-āyatana). Not contemplating thoughts of space, achieves the peaceful practice of the sphere of infinite consciousness (Vijñānānantya-āyatana). Not contemplating thoughts of consciousness, achieves the peaceful practice of the sphere of nothingness (Ākiṃcanyāyatana). Not contemplating thoughts of nothingness, achieves the peaceful practice of the sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana). This bodhisattva, in the in-breath and out-breath, whether following or abiding, knowing a long breath is long, a short breath is short, achieves the peaceful practice of in-breath and out-breath. This bodhisattva, contemplating the thought of the impurity of the body, achieves the peaceful practice of the impurity of the body. This bodhisattva, contemplating the thought of impermanence, that birth, old age, and sickness pass away, achieves the peaceful practice of the thought of impermanence. Contemplating the thought that countless faults arise from food, achieves the peaceful practice of the impurity of food. In the various decorations of the worlds, cities, and villages, contemplating and distinguishing the thought that they will inevitably decay and perish, achieves the peaceful practice of the unattractiveness of the world. This bodhisattva, with an inner thought of form (Rūpa, material form), observing external forms as few, whether beautiful or ugly, taking their appearance, achieves the practice of the first mastery (Abhibhāyatana). This bodhisattva, with an inner thought of form (Rūpa, material form), observing external forms as many, whether beautiful or ugly, taking their appearance, achieves the practice of the second mastery (Abhibhāyatana). This bodhisattva, whether dead or burned, blown by the wind and exposed to the sun becoming dust, carried away by water, whether broken and ground down, or having cut off the three existences (desire realm, form realm, formless realm), this is called having no inner thought of form (Rūpa, material form), observing external forms as few, whether beautiful or ugly, taking their appearance, achieves the practice of the third mastery (Abhibhāyatana). This bodhisattva, with no inner thought of form (Rūpa, material form), observing external forms as many, whether beautiful or ugly, taking their appearance, achieves the practice of the fourth mastery (Abhibhāyatana). This bodhisattva, with no inner thought of form (Rūpa, material form), observing external forms as few, whether beautiful or ugly, taking their appearance, achieves the practice of the fifth mastery (Abhibhāyatana). This bodhisattva, with no inner thought of form (Rūpa, material form), observing external forms as many, whether beautiful or ugly, taking their appearance, achieves the practice of the sixth mastery (Abhibhāyatana). This bodhisattva, with no inner thought of form (Rūpa, material form), observing external forms as few, whether beautiful or ugly, taking their appearance, achieves the practice of the seventh mastery (Abhibhāyatana). This bodhisattva, with no inner thought of form (Rūpa, material form), observing external forms as many, whether beautiful or ugly, taking their appearance, achieves the practice of the eighth mastery (Abhibhāyatana).

無色相，外觀色青無量無邊，愛樂取相，成就第五勝處行。是菩薩內無色想，外觀色赤無量無邊，愛樂取相，成就第六勝處行。是菩薩內無色相，外觀色黃無量無邊，愛樂取相，成就第七勝處行。是菩薩內無色相，外觀色白無量無邊，愛樂取相，成就第八勝處行。是菩薩入是無量無邊地一切處，不念異相，成就初一切處行。是菩薩入無量無邊水火風青黃赤白虛空識一切處，不念異相，成就十一切入處行。是菩薩入苦法時，心緣一切善根，所謂大慈大悲、攝持正法、不斷三寶、莊嚴佛身、清凈梵音、本昔誓願、教化眾生、凈佛世界、坐菩提樹、轉妙法輪、除斷一切眾生結使，其心所緣境界如是。是菩薩入禪定時，離四識住處，不依地大水大火大風大空大識大，亦不依止今世後世，入如是定都無所依。是菩薩入禪，其心愛樂，為欲入于無上解脫定故。是菩薩修行禪定，愿令一切眾生得度得解脫故、為得一切智具足一切佛法故。若思惟若思惟已，愿令一切眾生得度得解脫故、為得一切智具足一切佛法故。於此禪定若無力能學，是菩薩應如是思惟：『我今應時時漸漸勤加精進遠離亂心，時時漸漸勤加精進學一心，令此一心增廣具足，乃至生有終不懈怠不生愁憂。』是菩薩發起菩提心、念菩提心、修菩提心，悕望菩提、愿求菩提

【現代漢語翻譯】現代漢語譯本：菩薩內心沒有色相的執著，外觀想青色，無量無邊，喜愛並執取這種色相，從而成就第五種殊勝的修行境界。菩薩內心沒有色相的執著，外觀想紅色，無量無邊，喜愛並執取這種色相，從而成就第六種殊勝的修行境界。菩薩內心沒有色相的執著，外觀想黃色，無量無邊，喜愛並執取這種色相，從而成就第七種殊勝的修行境界。菩薩內心沒有色相的執著，外觀想白色，無量無邊，喜愛並執取這種色相，從而成就第八種殊勝的修行境界。菩薩進入這種無量無邊的境界，不執著于不同的表象，從而成就初一切處行（初禪的修行）。菩薩進入無量無邊的水、火、風、青、黃、赤、白、虛空、識等一切處，不執著于不同的表象，從而成就十一切入處行（四禪八定的修行）。當菩薩進入苦法時，他的心專注於一切善根，例如大慈大悲、攝持正法、不捨三寶（佛、法、僧）、莊嚴佛身、清凈梵音、本昔的誓願、教化眾生、清凈佛土、坐菩提樹、轉妙法輪、斷除一切眾生的煩惱結縛，他的心所緣的境界就是這樣。當菩薩進入禪定時，他遠離四識住處（色、受、想、行），不依賴地大、水大、火大、風大、空大、識大，也不依賴今世或後世，進入這種禪定狀態時沒有任何依賴。菩薩進入禪定，他的心喜愛禪定，是爲了進入無上解脫的禪定。菩薩修行禪定，是爲了讓一切眾生得到解脫，爲了獲得一切智慧，具足一切佛法。如果思惟，思惟之後，他會發愿讓一切眾生得到解脫，爲了獲得一切智慧，具足一切佛法。如果菩薩在此禪定中沒有能力學習，他應該這樣思惟：『我現在應該時時漸漸勤加精進，遠離散亂的心，時時漸漸勤加精進學習一心，讓這一心增長廣大，乃至生命終結都不懈怠，不生愁憂。』菩薩發起菩提心（覺悟之心），憶念菩提心，修習菩提心，希望得到菩提，愿求菩提。

【English Translation】 English version: A Bodhisattva, internally without attachment to form, externally contemplates the color blue, immeasurable and boundless, delighting in and grasping this form, thus accomplishing the practice of the fifth overcoming place. A Bodhisattva, internally without attachment to form, externally contemplates the color red, immeasurable and boundless, delighting in and grasping this form, thus accomplishing the practice of the sixth overcoming place. A Bodhisattva, internally without attachment to form, externally contemplates the color yellow, immeasurable and boundless, delighting in and grasping this form, thus accomplishing the practice of the seventh overcoming place. A Bodhisattva, internally without attachment to form, externally contemplates the color white, immeasurable and boundless, delighting in and grasping this form, thus accomplishing the practice of the eighth overcoming place. A Bodhisattva, entering these immeasurable and boundless realms, does not cling to different appearances, thus accomplishing the practice of the first all-encompassing place (the first dhyana). A Bodhisattva, entering all immeasurable and boundless places of water, fire, wind, blue, yellow, red, white, space, and consciousness, does not cling to different appearances, thus accomplishing the practice of the ten all-encompassing entering places (the practice of the four dhyanas and eight samadhis). When a Bodhisattva enters the realm of suffering, his mind focuses on all roots of goodness, such as great compassion, upholding the true Dharma, not abandoning the Three Jewels (Buddha, Dharma, Sangha), adorning the Buddha's body, purifying the Brahma sound, past vows, teaching sentient beings, purifying Buddha lands, sitting under the Bodhi tree, turning the wonderful Dharma wheel, and cutting off all the fetters of sentient beings' afflictions; such is the realm his mind dwells upon. When a Bodhisattva enters samadhi, he is detached from the four abodes of consciousness (form, feeling, perception, volition), not relying on the great elements of earth, water, fire, wind, space, or consciousness, nor relying on this life or the next; entering such samadhi, he has no reliance. A Bodhisattva enters samadhi, his mind delights in samadhi, for the sake of entering the samadhi of unsurpassed liberation. A Bodhisattva practices samadhi, wishing that all sentient beings may attain liberation, for the sake of attaining all wisdom and perfecting all Buddha Dharmas. If he contemplates, after contemplating, he vows that all sentient beings may attain liberation, for the sake of attaining all wisdom and perfecting all Buddha Dharmas. If a Bodhisattva does not have the ability to learn in this samadhi, he should contemplate thus: 'Now I should gradually and diligently strive, distancing myself from the scattered mind, gradually and diligently strive to learn one-pointedness of mind, allowing this one-pointedness to grow and become vast, until the end of life, without being lazy or sorrowful.' A Bodhisattva arouses the Bodhi mind (mind of enlightenment), remembers the Bodhi mind, cultivates the Bodhi mind, hopes for Bodhi, and seeks Bodhi.

，是名菩薩摩訶薩無量無邊善根禪定，欲令一切世間在在處處所有眾生，發起無漏禪定、發起無學禪定，生無漏禪定、生無學禪定。菩薩摩訶薩行是禪定，不以為難、以為喜樂，速疾具足禪波羅蜜。

「善臂！云何菩薩摩訶薩具足般若波羅蜜？善臂！若有聰明智慧之人，學已能持、聞已誦習，善學諸法甚深相義亦能分別，如所聞法，聞已思義。有如是等者，菩薩爾時則應親近，恭敬供養尊重讚歎，乃至刀杖不應遠離。是菩薩因學問故、因了義故、因思義故、供養恭敬師和上故，乃至近死終不避難諸苦惱事，所謂飢渴寒熱、蚊虻毒螫、風吹日曝、諸惡觸等、罵詈誹謗。是菩薩于正法中起寶聚想，于說法者起寶藏想，于聽法者起難遭想，于問義者起慧命想，于多學者斷除無明起智慧想，于分別諸法起百千生生慧眼想。是菩薩聞是諸法，受持修學、廣分別已，知陰界入、四聖諦、十二因緣、三世三乘，得如是知。

「云何知界？知二界。有為界、無為界，是名二界。云何有為界？若法生住滅者，是名有為界。云何無為界？若法無生住滅，是名無為界。是名知有為、無為界。複次知三界，善界、不善界、無記界。云何善界？若不貪共不貪、若不恚共不恚、若不癡共不癡，是名善界。云何不善界？若貪共貪、若瞋共

【現代漢語翻譯】現代漢語譯本：這是名為菩薩摩訶薩的無量無邊善根禪定，爲了讓一切世間所有地方的眾生，發起無漏禪定（指超越煩惱的禪定）、發起無學禪定（指不再需要學習的禪定），生起無漏禪定、生起無學禪定。菩薩摩訶薩修行這種禪定，不覺得困難，反而感到喜悅，迅速圓滿禪波羅蜜（禪定到達彼岸）。『善臂！』菩薩摩訶薩如何圓滿般若波羅蜜（智慧到達彼岸）？『善臂！』如果有聰明智慧的人，學習后能夠堅持，聽聞后能夠誦習，善於學習諸法深奧的意義，也能夠分辨，像所聽聞的法一樣，聽聞后思考其意義。有這樣的人，菩薩那時就應該親近，恭敬供養，尊重讚歎，甚至刀杖也不應該遠離。這位菩薩因為學習的緣故，因爲了解意義的緣故，因為思考意義的緣故，供養恭敬師父和尚的緣故，甚至臨近死亡也不迴避艱難困苦的事情，比如飢餓口渴、寒冷炎熱、蚊蟲叮咬、風吹日曬、各種惡劣的觸碰、辱罵誹謗。這位菩薩在正法中生起寶聚的想法，在說法的人那裡生起寶藏的想法，在聽法的人那裡生起難得一遇的想法，在提問意義的人那裡生起慧命的想法，在多學習的人那裡斷除無明生起智慧的想法，在分別諸法那裡生起百千生生慧眼的想法。這位菩薩聽聞這些法，接受、堅持、修行、廣泛分別后，知道陰界入（五蘊、十二處、十八界）、四聖諦（苦集滅道）、十二因緣（無明到老死）、三世（過去、現在、未來）三乘（聲聞乘、緣覺乘、菩薩乘），得到這樣的認知。『如何知界？』知道二界。有為界（有生滅變化的界）、無為界（無生滅變化的界），這稱為二界。『什麼是有為界？』如果法有生住滅的，這稱為有為界。『什麼是無為界？』如果法沒有生住滅的，這稱為無為界。這稱為知道有為、無為界。再次知道三界，善界、不善界、無記界（非善非惡的界）。『什麼是善界？』如果不貪與不貪相應、不嗔與不嗔相應、不癡與不癡相應，這稱為善界。『什麼是不善界？』如果貪與貪相應、嗔與嗔相應

【English Translation】 English version: This is called the immeasurable and boundless good root samadhi of a Bodhisattva Mahasattva, intended to cause all sentient beings in all places of the world to generate anasrava samadhi (samadhi free from defilements), generate asaiksa samadhi (samadhi beyond learning), to give rise to anasrava samadhi, and to give rise to asaiksa samadhi. A Bodhisattva Mahasattva, practicing this samadhi, does not find it difficult, but rather finds joy in it, and quickly fulfills the perfection of dhyana paramita (perfection of meditation). 'Good Arms! How does a Bodhisattva Mahasattva fulfill the perfection of prajna paramita (perfection of wisdom)? 'Good Arms!' If there is a person who is intelligent and wise, who, having learned, is able to uphold, having heard, is able to recite, is skilled in learning the profound meanings of all dharmas, and is also able to distinguish, like the dharmas that have been heard, having heard, contemplates their meaning. If there are such people, then the Bodhisattva should at that time draw near, respectfully make offerings, honor and praise them, and should not even be separated by swords or staffs. This Bodhisattva, because of learning, because of understanding the meaning, because of contemplating the meaning, because of making offerings and respecting the teacher and the upadhyaya, even when near death, does not avoid difficult and painful matters, such as hunger and thirst, cold and heat, mosquito bites, wind and sun exposure, various unpleasant contacts, insults and slanders. This Bodhisattva generates the thought of a treasure trove in the true Dharma, the thought of a treasure in the one who speaks the Dharma, the thought of a rare encounter in the one who listens to the Dharma, the thought of a life of wisdom in the one who asks about the meaning, the thought of eliminating ignorance and generating wisdom in the one who learns much, and the thought of a hundred thousand lives of wisdom eyes in the one who distinguishes all dharmas. This Bodhisattva, having heard these dharmas, having received, upheld, practiced, and widely distinguished them, knows the skandhas, ayatanas, and dhatus (the five aggregates, the twelve sense bases, and the eighteen elements), the Four Noble Truths (dukkha, samudaya, nirodha, marga), the Twelve Links of Dependent Origination (avidya to jaramarana), the three times (past, present, future), and the three vehicles (sravakayana, pratyekabuddhayana, bodhisattvayana), and attains such knowledge. 'How to know the realms?' Know two realms. The realm of the conditioned (the realm of arising and ceasing), and the realm of the unconditioned (the realm without arising and ceasing), these are called the two realms. 'What is the realm of the conditioned?' If a dharma has arising, abiding, and ceasing, this is called the realm of the conditioned. 'What is the realm of the unconditioned?' If a dharma has no arising, abiding, and ceasing, this is called the realm of the unconditioned. This is called knowing the conditioned and unconditioned realms. Furthermore, know three realms, the wholesome realm, the unwholesome realm, and the indeterminate realm (neither wholesome nor unwholesome). 'What is the wholesome realm?' If non-greed is associated with non-greed, if non-hatred is associated with non-hatred, if non-delusion is associated with non-delusion, this is called the wholesome realm. 'What is the unwholesome realm?' If greed is associated with greed, if hatred is associated with hatred

瞋、若癡共癡，是名不善界。云何無記界？除善不善，若有餘法，是名無記界。複次知三界，所謂欲界、色界、無色界。云何欲界？地獄、畜生、餓鬼、阿修羅、人、四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天。若於此中欲染貪著，瞋恚愚癡悕望，欲得心所作業，是名知欲界。云何色界？梵天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、果實天、少果天、廣果天、無量果天、無想天、無熱天、無惱天、善見天、好善見天、阿迦膩吒天。若於此中，色染愚癡悕望，欲得心所作業，是名色界。云何無色界？空處天、識處天、無所有處天、非有想非無想處天。若於此中，無色染污愚癡悕望，欲得心所作業，是名無色界。是名三界。複次知四界，欲界、色界、無色界、無為界，是名知四界。複次知六界，所謂欲界、恚界、害界、出界、不恚界、不害界，是名知六界。複次知六界，所謂地、水、火、風、空、識界，是名六界。觀地大無常變壞，無堅無牢相，若無常即是苦，若是苦即無我。水火風空識大，無常變壞無堅牢相，若無常即苦，若苦即無我。是名知六界。

「是菩薩聞如是法已，受持修學廣分別已，即知五陰。所謂色陰、受想行識陰。色

【現代漢語翻譯】現代漢語譯本：什麼是『不善界』？貪婪、嗔恨，如果貪婪、嗔恨與愚癡共同存在，就稱為『不善界』。什麼是『無記界』？除了善和不善之外，如果還有其他法，就稱為『無記界』。再者，要了解三界，即欲界、色界、無色界。什麼是『欲界』？地獄、畜生、餓鬼、阿修羅（非天）、人、四天王天（四大天王所居之天）、三十三天（帝釋天所居之天）、夜摩天（時分天）、兜率陀天（知足天）、化樂天（樂變化天）、他化自在天（他化自在天）。如果在此之中有對慾望的貪染執著，嗔恨、愚癡的渴望，想要獲得心所造作的業，就稱爲了解『欲界』。什麼是『色界』？梵天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、果實天、少果天、廣果天、無量果天、無想天、無熱天、無惱天、善見天、好善見天、阿迦膩吒天（色究竟天）。如果在此之中，有對色相的貪染、愚癡的渴望，想要獲得心所造作的業，就稱爲了解『色界』。什麼是『無色界』？空處天、識處天、無所有處天、非有想非無想處天。如果在此之中，有對無色相的貪染、愚癡的渴望，想要獲得心所造作的業，就稱爲了解『無色界』。這就是三界。再者，要了解四界，即欲界、色界、無色界、無為界，這稱爲了解四界。再者，要了解六界，即欲界、恚界（嗔恨的界）、害界（傷害的界）、出界（出離的界）、不恚界（不嗔恨的界）、不害界（不傷害的界），這稱爲了解六界。再者，要了解六界，即地界、水界、火界、風界、空界、識界，這稱為六界。觀察地大是無常變化的，沒有堅固牢靠的相狀，如果無常就是苦，如果是苦就是無我。水、火、風、空、識大，也是無常變化，沒有堅固牢靠的相狀，如果無常就是苦，如果是苦就是無我。這稱爲了解六界。這位菩薩聽聞這樣的法之後，受持、修習、廣泛分別之後，就瞭解五陰。即色陰、受陰、想陰、行陰、識陰。色

【English Translation】 English version: What is the 『unwholesome realm』? Greed, hatred, if greed and hatred coexist with ignorance, it is called the 『unwholesome realm』. What is the 『indeterminate realm』? Apart from wholesome and unwholesome, if there are other dharmas, it is called the 『indeterminate realm』. Furthermore, understand the three realms, namely the desire realm, the form realm, and the formless realm. What is the 『desire realm』? Hell, animals, hungry ghosts, Asuras (demigods), humans, the Four Heavenly Kings' Heaven, the Thirty-three Heavens (the heaven of Indra), Yama Heaven, Tusita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven. If within these there is attachment to desires, hatred, ignorant craving, wanting to obtain the karma created by the mind, this is called understanding the 『desire realm』. What is the 『form realm』? Brahma Heaven, Brahma's Ministers Heaven, Brahma's Assembly Heaven, Great Brahma Heaven, Light Heaven, Minor Light Heaven, Immeasurable Light Heaven, Streaming Radiance Heaven, Pure Heaven, Minor Pure Heaven, Immeasurable Pure Heaven, Universal Purity Heaven, Fruitful Heaven, Minor Fruitful Heaven, Extensive Fruitful Heaven, Immeasurable Fruitful Heaven, Non-Perception Heaven, No-Heat Heaven, No-Trouble Heaven, Good View Heaven, Good-Looking View Heaven, Akaniṣṭha Heaven (the highest form realm). If within these there is attachment to form, ignorant craving, wanting to obtain the karma created by the mind, this is called understanding the 『form realm』. What is the 『formless realm』? The Space of Infinite Space Heaven, the Space of Infinite Consciousness Heaven, the Space of Nothingness Heaven, the Space of Neither Perception Nor Non-Perception Heaven. If within these there is attachment to formlessness, ignorant craving, wanting to obtain the karma created by the mind, this is called understanding the 『formless realm』. These are the three realms. Furthermore, understand the four realms, namely the desire realm, the form realm, the formless realm, and the unconditioned realm, this is called understanding the four realms. Furthermore, understand the six realms, namely the desire realm, the realm of anger, the realm of harm, the realm of escape, the realm of non-anger, the realm of non-harm, this is called understanding the six realms. Furthermore, understand the six realms, namely the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element, these are called the six realms. Observe that the earth element is impermanent and changing, without a solid and stable nature, if it is impermanent it is suffering, if it is suffering it is without self. The water, fire, wind, space, and consciousness elements are also impermanent and changing, without a solid and stable nature, if it is impermanent it is suffering, if it is suffering it is without self. This is called understanding the six realms. This Bodhisattva, having heard such teachings, having received, practiced, and widely differentiated them, then understands the five aggregates. Namely, the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. Form

如水沫，即是生滅不得久住。受如水泡，即是生滅不得久住。想如野馬，即是生滅不得久住。行如芭蕉，即是生滅不得久住。識如幻化，即是生滅不得久住。是名知五陰。

「是菩薩聞是法已，受持修學廣分別已，即知內入。所謂眼入、耳鼻舌身意入，是名內六入。眼入即是苦法老法死法、空無我無我所、熾然三毒。生老病死憂悲苦惱亦能熾然諸苦惱法，耳鼻舌身意亦如是，熾然三毒乃至諸苦。是名知內六入。複次知外六入，眼所見色是名外六入，耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸、意所知法，是名外六入。眼所見色是外入，不堅牢性、無所依止、亦無勢力，一切無常，如實非不如實，如幻如化。耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸、意所知法亦如是，是名知外六入。

「是菩薩聞如是法已，受持修學廣分別已，即知四聖諦。所謂苦聖諦、集聖諦、滅聖諦、道聖諦，是名四聖諦。云何苦聖諦？若五陰、六界、內六入、外六入，是名苦。此苦無常，喻如怨賊，如癰如箭、如獄閉系、如器壞敗，是不自在即是無我。得如是知已，是名知苦聖諦。云何集聖諦？所謂貪恚癡慢我慢專取於我，決定計我常住不壞。我即是色、我異於色。我即是想、我異於想。我是想非想、我異想非想。我即是陰、我異

【現代漢語翻譯】現代漢語譯本：如同水沫，它即是生滅變化，不能長久存在。感受如同水泡，它也是生滅變化，不能長久存在。念頭如同野馬（指奔跑不定），它也是生滅變化，不能長久存在。行為如同芭蕉（指中空易朽），它也是生滅變化，不能長久存在。意識如同幻化，它也是生滅變化，不能長久存在。這被稱爲了解五陰（色、受、想、行、識）。這位菩薩聽聞此法后，接受、持守、修習並廣泛分別，便能了知內在的入處。所謂的眼入、耳入、鼻入、舌入、身入、意入，這被稱為內六入。眼入即是苦法、老法、死法，是空、無我、無我所，熾盛著貪、嗔、癡三毒。生、老、病、死、憂、悲、苦、惱也能熾盛各種苦惱之法，耳、鼻、舌、身、意也是如此，熾盛著三毒乃至各種痛苦。這被稱爲了解內六入。進一步瞭解外六入，眼睛所見的色，這被稱為外六入；耳朵所聽的聲音、鼻子所嗅的香氣、舌頭所嘗的味道、身體所感受的觸覺、意識所知的法，這被稱為外六入。眼睛所見的色是外入，它不堅固、沒有依靠、也沒有力量，一切都是無常的，如實如此，並非不如實，如同幻象、如同變化。耳朵所聽的聲音、鼻子所嗅的香氣、舌頭所嘗的味道、身體所感受的觸覺、意識所知的法也是如此，這被稱爲了解外六入。這位菩薩聽聞這樣的法后，接受、持守、修習並廣泛分別，便能了知四聖諦。所謂的苦聖諦、集聖諦、滅聖諦、道聖諦，這被稱為四聖諦。什麼是苦聖諦？如果說五陰、六界、內六入、外六入，這就是苦。此苦是無常的，譬如怨賊，譬如癰瘡，譬如箭矢，譬如牢獄的禁錮，譬如器物的損壞，是不自在的，也就是無我。得到這樣的瞭解后，這被稱爲了解苦聖諦。什麼是集聖諦？所謂的貪、嗔、癡、慢、我慢，執著於我，堅決認為我是常住不壞的。我就是色，我異於色。我就是想，我異於想。我是想非想，我異於想非想。我就是陰，我異於陰。

【English Translation】 English version: Like a water bubble, it arises and ceases, not lasting long. Feeling is like a water bubble, it arises and ceases, not lasting long. Thought is like a wild horse (referring to its restless nature), it arises and ceases, not lasting long. Action is like a banana tree (referring to its hollow and perishable nature), it arises and ceases, not lasting long. Consciousness is like an illusion, it arises and ceases, not lasting long. This is called understanding the five skandhas (form, feeling, thought, action, consciousness). When a Bodhisattva hears this Dharma, accepts, upholds, practices, and extensively discerns it, they understand the internal entrances. The so-called eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, and mind entrance are called the six internal entrances. The eye entrance is the law of suffering, the law of aging, the law of death, it is empty, without self, without what belongs to self, and is ablaze with the three poisons of greed, hatred, and delusion. Birth, aging, sickness, death, sorrow, grief, suffering, and distress can also ignite various suffering phenomena. The ear, nose, tongue, body, and mind are also like this, ablaze with the three poisons and all kinds of suffering. This is called understanding the six internal entrances. Furthermore, understanding the six external entrances: what the eye sees is called the six external entrances; what the ear hears, what the nose smells, what the tongue tastes, what the body feels, and what the mind knows are called the six external entrances. What the eye sees is an external entrance, it is not firm, has no support, and has no power. Everything is impermanent, as it truly is, not otherwise, like an illusion, like a transformation. What the ear hears, what the nose smells, what the tongue tastes, what the body feels, and what the mind knows are also like this. This is called understanding the six external entrances. When a Bodhisattva hears such Dharma, accepts, upholds, practices, and extensively discerns it, they understand the Four Noble Truths. The so-called Noble Truth of Suffering, Noble Truth of the Origin of Suffering, Noble Truth of the Cessation of Suffering, and Noble Truth of the Path to the Cessation of Suffering are called the Four Noble Truths. What is the Noble Truth of Suffering? If the five skandhas, six elements, six internal entrances, and six external entrances are considered, this is suffering. This suffering is impermanent, like an enemy, like a boil, like an arrow, like imprisonment in a jail, like the breaking of a vessel, it is not free, which is to say, it is without self. Having gained such understanding, this is called understanding the Noble Truth of Suffering. What is the Noble Truth of the Origin of Suffering? The so-called greed, hatred, delusion, pride, and conceit, clinging to self, firmly believing that the self is permanent and indestructible. I am form, I am different from form. I am thought, I am different from thought. I am neither thought nor non-thought, I am different from neither thought nor non-thought. I am a skandha, I am different from a skandha.

于陰。我中有陰、陰中有我。我即是界入、我異界入。我中有界入、界入中有我。我即是受、我異於受。我即是知、我異於知。我是無受、我異無受。我是色少、我異色少。我是色多、我異色多。我是常、我是無常。我是常無常、我是非常非無常。我是有邊、我是無邊、我是有邊無邊、我是非有邊非無邊。死後如去、死後不如去、死後亦如去亦不如去、死後非如去非不如去。命即是身、身即是命。此眾生從何處來、去至何處？此諸眾生即是斷滅非有相續，自作自受、他作他受。計有我者即有我所，有我所者即是有我。如是攝取我見身見，若結若使、若我我所。我受貪恚癡本，若總身口意業、若福業若罪業、若欲界業、若色無色界業，是名集聖諦。云何滅聖諦？若貪恚癡盡、我我所盡、受取有盡，是名滅聖諦。云何道聖諦？若見苦集盡，思惟一切有為過患，見涅槃寂靜，所作已辦，住如是法時，正見、正思惟、正語、正業、正命、正精進、正念、正定，是名道聖諦。如是知四聖諦，是菩薩分別思惟四聖諦時，見有為法是苦、是無常、是空、是無我。見無為法能為覆護、是舍是依，雖作是觀不證涅槃。如是知四聖諦。

「是菩薩聞如是法已，受持修學廣分別已，即知十二因緣。所謂無明緣行、行緣識、識緣名色、名

【現代漢語翻譯】現代漢語譯本：關於『陰』（蘊，構成個體經驗的五種要素）。我存在於『陰』中，『陰』存在於我中。我等同於『界入』（感官與對像相互作用的領域），我不同於『界入』。我存在於『界入』中，『界入』存在於我中。我等同於『受』（感受），我不同於『受』。我等同於『知』（認知），我不同於『知』。我是無『受』，我不同於無『受』。我是『色』（物質）少，我不同於『色』少。我是『色』多，我不同於『色』多。我是常（永恒），我是無常（變化）。我是常無常，我是非常非無常。我是有邊（有限），我是無邊（無限），我是有邊無邊，我是非有邊非無邊。死後如去（存在），死後不如去（不存在），死後亦如去亦不如去，死後非如去非不如去。命即是身，身即是命。此眾生從何處來，去至何處？此諸眾生即是斷滅非有相續，自作自受，他作他受。執著于有『我』的人，就會執著于『我所』（屬於我的東西），執著于『我所』的人，就會執著于有『我』。如此執取我見（認為有真實自我的觀點）和身見（認為身體是自我的觀點），無論是結（煩惱的束縛）還是使（煩惱的潛在傾向），無論是『我』還是『我所』。我受貪（貪婪）、恚（嗔恨）、癡（愚癡）的根本影響，無論是總括身口意三業，還是福業（善業）、罪業（惡業），還是欲界業、色無色界業，這被稱為集聖諦（苦的根源的真理）。什麼是滅聖諦（苦的止息的真理）？如果貪、嗔、癡都滅盡，『我』和『我所』都滅盡，受取（執著）都滅盡，這被稱為滅聖諦。什麼是道聖諦（通往苦的止息的道路的真理）？如果看到苦和苦的根源都滅盡，思維一切有為法（因緣和合的事物）的過患，看到涅槃（解脫）的寂靜，所作已辦，安住于這樣的法時，正見（正確的見解）、正思惟（正確的思考）、正語（正確的言語）、正業（正確的行為）、正命（正確的謀生方式）、正精進（正確的努力）、正念（正確的覺知）、正定（正確的禪定），這被稱為道聖諦。如此瞭解四聖諦，菩薩在分別思維四聖諦時，看到有為法是苦、是無常、是空、是無我。看到無為法（非因緣和合的事物）能夠作為覆護、是舍是依，雖然這樣觀察，但不證涅槃。如此瞭解四聖諦。這位菩薩聽聞這樣的法后，受持、修學、廣泛分別后，就瞭解十二因緣。所謂無明緣行（無知導致行為），行緣識（行為導致意識），識緣名色（意識導致名色，即精神和物質），名色緣六入（名色導致六根，即感官）

【English Translation】 English version: Regarding 『khandha』 (aggregates, the five components of individual experience). I am in the 『khandha』, and the 『khandha』 is in me. I am the same as 『ayatana』 (sense fields), I am different from 『ayatana』. I am in the 『ayatana』, and the 『ayatana』 is in me. I am the same as 『vedana』 (feeling), I am different from 『vedana』. I am the same as 『saññā』 (perception), I am different from 『saññā』. I am without 『vedana』, I am different from without 『vedana』. I am little 『rupa』 (form), I am different from little 『rupa』. I am much 『rupa』, I am different from much 『rupa』. I am permanent, I am impermanent. I am both permanent and impermanent, I am neither permanent nor impermanent. I am finite, I am infinite, I am both finite and infinite, I am neither finite nor infinite. After death, I go, after death, I do not go, after death, I both go and do not go, after death, I neither go nor do not go. Life is the same as the body, the body is the same as life. From where does this being come, and where does it go? These beings are annihilated and not continuous, they act and receive the consequences themselves, others act and receive the consequences. Those who cling to the idea of 『I』 will cling to 『mine』, those who cling to 『mine』 will cling to 『I』. Thus, they grasp the view of self and the view of body, whether it is a fetter or a tendency, whether it is 『I』 or 『mine』. I am influenced by the roots of greed, hatred, and delusion, whether it is the totality of actions of body, speech, and mind, or meritorious actions, demeritorious actions, actions of the desire realm, or actions of the form and formless realms, this is called the truth of the origin of suffering. What is the truth of the cessation of suffering? If greed, hatred, and delusion are extinguished, 『I』 and 『mine』 are extinguished, and grasping is extinguished, this is called the truth of the cessation of suffering. What is the truth of the path to the cessation of suffering? If one sees that suffering and the origin of suffering are extinguished, contemplates the faults of all conditioned phenomena, sees the peace of Nirvana, has done what needs to be done, and abides in such a state, then right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, this is called the truth of the path to the cessation of suffering. Thus, knowing the Four Noble Truths, when a Bodhisattva contemplates the Four Noble Truths, they see that conditioned phenomena are suffering, impermanent, empty, and without self. They see that unconditioned phenomena can be a refuge and a support, although they observe in this way, they do not attain Nirvana. Thus, they know the Four Noble Truths. Having heard such teachings, this Bodhisattva, after receiving, practicing, and extensively analyzing them, understands the twelve links of dependent origination. Namely, ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases.

色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死，是名十二因緣。若不知不見四聖諦、十二因緣，是名無明。若有身口意業，若福業、若罪業，若欲界系、色無色界系，是名行。若有心意識，是名識。若有受想思觸思惟，是名名。若有四大、四大所造色，從歌羅羅乃至化生，若作色、非作色，是名色。名色合故名名色。若眼耳鼻舌身意，是名六入。若眼緣色生眼識，三法和合故生觸，是名觸。若有苦受、樂受、不苦不樂受，是名受。若有愛染，是名愛。若有愛見戒取，是名取。若有色受想行識，是名有。若此有發起，是名生。若此有衰變，是名老。若此有滅壞，是名死。菩薩如是分別思惟十二因緣，見聞覺知地非是我不生愛著，我非地不生愛著，亦非悕望。水火風空識亦如是。見聞覺知涅槃非我不生愛著，我非涅槃不生愛著，亦非悕望。是菩薩見諸法從因緣起，知三解脫門，廣修學見諸法空、無相、無作。是菩薩見諸法從因緣起，知寂滅樂，精勤修學廣分別已，則無明滅。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅。如是菩薩雖觀十二因緣起滅而不證於滅。菩薩如是知十二

【現代漢語翻譯】現代漢語譯本：色（rupa，物質）緣於六入（sadayatana，六根），六入緣于觸（sparsha，接觸），觸緣于受（vedana，感受），受緣于愛（trishna，渴愛），愛緣于取（upadana，執取），取緣于有（bhava，存在），有緣于生（jati，出生），生緣于老死（jaramarana，衰老和死亡），這被稱為十二因緣。如果不知不見四聖諦（catvari arya satyani，四種高貴的真理）和十二因緣，這被稱為無明（avidya，無知）。如果有身口意業，無論是福業、罪業，還是欲界系、色無色界系，這被稱為行（samskara，行）。如果有心意識，這被稱為識（vijnana，意識）。如果有受、想、思、觸、思惟，這被稱為名（nama，精神）。如果有四大（mahabhuta，四大元素）、四大所造色，從歌羅羅（kalala，胚胎）乃至化生，無論是作色還是非作色，這被稱為色（rupa，物質）。名和色結合在一起被稱為名色（namarupa，名色）。如果有眼、耳、鼻、舌、身、意，這被稱為六入（sadayatana，六根）。如果眼緣於色而生眼識，三法和合而生觸，這被稱為觸（sparsha，接觸）。如果有苦受、樂受、不苦不樂受，這被稱為受（vedana，感受）。如果有愛染，這被稱為愛（trishna，渴愛）。如果有愛見戒取，這被稱為取（upadana，執取）。如果有色、受、想、行、識，這被稱為有（bhava，存在）。如果此有發起，這被稱為生（jati，出生）。如果此有衰變，這被稱為老（jara，衰老）。如果此有滅壞，這被稱為死（marana，死亡）。菩薩如此分別思惟十二因緣，見聞覺知地不是我，不生愛著，我不是地，不生愛著，也不希求。水、火、風、空、識也是如此。見聞覺知涅槃不是我，不生愛著，我不是涅槃，不生愛著，也不希求。這位菩薩見到諸法從因緣生起，知道三解脫門（trimoksha，三解脫門），廣泛修學，見到諸法空、無相、無作。這位菩薩見到諸法從因緣生起，知道寂滅樂，精勤修學，廣泛分別之後，則無明滅。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅。如此菩薩雖然觀察十二因緣的生滅，卻不證入滅。菩薩如此知道十二因緣

【English Translation】 English version: Conditioned by rupa (form), there is sadayatana (the six sense bases); conditioned by sadayatana, there is sparsha (contact); conditioned by sparsha, there is vedana (feeling); conditioned by vedana, there is trishna (craving); conditioned by trishna, there is upadana (grasping); conditioned by upadana, there is bhava (becoming); conditioned by bhava, there is jati (birth); conditioned by jati, there is jaramarana (old age and death). This is called the twelve links of dependent origination. If one does not know or see the Four Noble Truths (catvari arya satyani) and the twelve links of dependent origination, this is called avidya (ignorance). If there are actions of body, speech, and mind, whether meritorious or demeritorious, whether belonging to the desire realm or the form and formless realms, this is called samskara (volitional formations). If there is consciousness, this is called vijnana (consciousness). If there are feeling, perception, volition, contact, and attention, this is called nama (name). If there are the four great elements (mahabhuta) and the form derived from the four great elements, from kalala (embryo) to spontaneous birth, whether it is form or not form, this is called rupa (form). The combination of nama and rupa is called namarupa (name and form). If there are eye, ear, nose, tongue, body, and mind, this is called sadayatana (the six sense bases). If eye consciousness arises due to the eye and form, and contact arises from the combination of these three, this is called sparsha (contact). If there are painful, pleasant, or neutral feelings, this is called vedana (feeling). If there is attachment, this is called trishna (craving). If there is attachment to views and precepts, this is called upadana (grasping). If there are form, feeling, perception, volitional formations, and consciousness, this is called bhava (becoming). If this becoming arises, this is called jati (birth). If this becoming decays, this is called jara (old age). If this becoming is destroyed, this is called marana (death). A Bodhisattva, thus analyzing and contemplating the twelve links of dependent origination, sees and knows that earth is not 'I', and does not develop attachment; 'I' am not earth, and does not develop attachment, nor does he desire it. The same is true for water, fire, wind, space, and consciousness. A Bodhisattva sees and knows that Nirvana is not 'I', and does not develop attachment; 'I' am not Nirvana, and does not develop attachment, nor does he desire it. This Bodhisattva, seeing that all phenomena arise from conditions, knows the three doors to liberation (trimoksha), and widely practices, seeing that all phenomena are empty, without characteristics, and without effort. This Bodhisattva, seeing that all phenomena arise from conditions, knows the bliss of cessation, diligently practices, and after widely analyzing, then ignorance ceases. With the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death cease. Thus, although the Bodhisattva observes the arising and ceasing of the twelve links of dependent origination, he does not realize cessation. The Bodhisattva thus knows the twelve links of dependent origination.

因緣。

「是菩薩聞是法已，一心受持修學，廣分別已即知三世，所謂過去、未來、現在。云何過去世？若法生已滅，是名過去世。云何未來世？若法未生未起，是名未來世。云何現在世？若法生已未滅，是名現在世。是菩薩念過去世諸不善根，輕毀可惡背舍離之。未來不善根，當受不善果報，不喜不愛不可適意。現在不善根，當令不起。是菩薩能攝護身口意業及六情根，常起善業無有中間。於過去善根，是菩薩菩提心，專念菩提、悕望菩提、欲得菩提，以深重愛樂愿一切眾生得度得解脫，為得一切智具足一切佛法故。未來世現在世亦如是，常不離是心，終不懈怠失念放逸。若過去世陰界入等，即是滅盡、不實不在、無我無我所。若未來世陰界入等，是未生未起，無我無我所。若現在陰界入，是念念不住。何以故？世法無有一念住者。若有一念，是一念中亦有生住滅，是生住滅亦復不住。如生住滅中有內外陰界入，是內外陰界入亦有生住滅。若如是不住者，即是非我非我所。若過去世滅盡、不實不在、非我非我所。若未來世未生未起，非我非我所。若現在念念不住，是非我非我所。若見三世非我非我所，是名實智慧者。不見我我所、是我我所，是即于諸有行無我無我所，行離欲想、行斷想行滅想，雖作是行不證

【現代漢語翻譯】現代漢語譯本因緣。『菩薩聽聞此法后，一心領受、奉行和修習，廣泛地分辨之後就能瞭解三世，也就是過去、未來和現在。什麼是過去世？如果一個法已經產生並且已經滅去，這就叫做過去世。什麼是未來世？如果一個法尚未產生和生起，這就叫做未來世。什麼是現在世？如果一個法已經產生但尚未滅去，這就叫做現在世。這位菩薩會憶念過去世的種種不善根，輕視、厭惡、背離和捨棄它們。對於未來世的不善根，知道它們會招致不善的果報，因此不歡喜、不愛樂、不覺得適意。對於現在世的不善根，會努力使它們不生起。這位菩薩能夠攝護自己的身、口、意業以及六根，常常發起善業，沒有間斷。對於過去世的善根，這位菩薩以菩提心，專心念著菩提（覺悟），渴望菩提，想要得到菩提，以深重的愛樂，愿一切眾生都能得度、得解脫，爲了獲得一切智慧、具足一切佛法。未來世和現在世也是如此，常常不離開這個心，最終不會懈怠、失念和放逸。如果過去世的陰（五蘊）、界（十八界）、入（十二入）等，就是滅盡、不真實、不存在、無我、無我所。如果未來世的陰、界、入等，是未生、未起，無我、無我所。如果現在世的陰、界、入，是念念不住的。為什麼呢？世間法沒有一念是停留的。如果有一念，這一念中也有生、住、滅，而這生、住、滅也是不住的。如同生、住、滅中有內外陰、界、入，這內外陰、界、入也有生、住、滅。如果像這樣不住，那就是非我、非我所。如果過去世是滅盡、不真實、不存在、非我、非我所。如果未來世是未生、未起，非我、非我所。如果現在世是念念不住，是非我、非我所。如果能見到三世都是非我、非我所，這就叫做具有真實智慧的人。不執著於我、我所，認為是我、我所，這就是在諸有（三有）中行無我、無我所，行離欲想、行斷想、行滅想，雖然這樣修行，但並不證得。

【English Translation】 English version Causation. 『When a Bodhisattva hears this Dharma, they wholeheartedly receive, uphold, and practice it. Having extensively discerned it, they understand the three times, namely the past, the future, and the present. What is the past? If a dharma has arisen and ceased, that is called the past. What is the future? If a dharma has not yet arisen or come into being, that is called the future. What is the present? If a dharma has arisen but has not yet ceased, that is called the present. This Bodhisattva reflects on the unwholesome roots of the past, despising, abhorring, turning away from, and abandoning them. Regarding the unwholesome roots of the future, knowing that they will bring about unwholesome consequences, they do not rejoice in them, do not love them, and do not find them agreeable. Regarding the unwholesome roots of the present, they strive to prevent them from arising. This Bodhisattva is able to guard their actions of body, speech, and mind, as well as their six sense faculties, constantly engaging in wholesome actions without interruption. Regarding the wholesome roots of the past, this Bodhisattva, with the Bodhi mind, focuses on Bodhi (enlightenment), longs for Bodhi, desires to attain Bodhi, and with deep love and joy, wishes that all sentient beings may be liberated and attain freedom, for the sake of attaining all wisdom and perfecting all the Buddha Dharmas. The future and the present are also like this, constantly not departing from this mind, and ultimately not becoming lax, forgetful, or negligent. If the skandhas (five aggregates), dhatus (eighteen elements), and ayatanas (twelve sense bases) of the past are extinguished, unreal, non-existent, without self, and without what belongs to self. If the skandhas, dhatus, and ayatanas of the future are not yet arisen or come into being, without self, and without what belongs to self. If the skandhas, dhatus, and ayatanas of the present are constantly changing. Why is that? Because no worldly dharma remains for even a single moment. If there is a single moment, within that moment there is also arising, abiding, and ceasing, and this arising, abiding, and ceasing also does not remain. Just as within arising, abiding, and ceasing there are internal and external skandhas, dhatus, and ayatanas, these internal and external skandhas, dhatus, and ayatanas also have arising, abiding, and ceasing. If they are thus not abiding, then they are not self and not what belongs to self. If the past is extinguished, unreal, non-existent, not self, and not what belongs to self. If the future is not yet arisen or come into being, not self, and not what belongs to self. If the present is constantly changing, not self, and not what belongs to self. If one sees that the three times are not self and not what belongs to self, that is called a person with true wisdom. Not clinging to self and what belongs to self, thinking that it is self and what belongs to self, this is practicing non-self and not what belongs to self in all existences (the three realms), practicing detachment, practicing cessation, practicing extinction, although practicing in this way, one does not attain.

涅槃。是名知三世。

「是菩薩聞是法已，受持修學廣分別已，即知三乘。所謂天乘、梵乘、聖乘。云何天乘？初禪二禪三禪四禪，是名天乘。云何梵乘？慈悲喜捨是名梵乘。云何聖乘？正見、正思惟、正語、正業、正命、正精進、正念、正定，是名聖乘。是菩薩時時修集天乘梵乘聖乘，教化眾生令住三乘，是時自身不證解脫，是名知三乘。複次知三乘，所謂聲聞乘、緣覺乘、大乘。云何聲聞乘？軟根解脫，於一念中離三有窟宅，樂欲出世欲得涅槃見寂滅處，勤加精進如救頭然。若其未解四聖諦者，欲以智箭射四諦的，欲證欲解以深欲精進，是名聲聞乘。云何辟支佛乘？中根解脫，欲得寂靜獨在一處，而自利益入寂靜定，方便分別十二因緣，欲得緣覺道、欲證緣覺，是名緣覺乘。云何大乘？上根解脫，欲令一切眾生得度得解脫，為得一切智具足一切佛法六波羅蜜，欲利益一切世界，欲斷一切眾生苦惱，於一切世界五欲樂中心尚輕賤，何況世間無量諸苦。欲令眾生持無上戒，欲得聞見大乘經典，受持修學思惟分別，讀誦令利，勤加精進。若有菩薩修四攝法應往親近，欲令眾生攝真智慧安住四攝。常欲得聞諸深法要，受持分別。欲令一切入于禪定，自捨己樂利益眾生，欲以自力隨他所樂令住三乘。雖作是化，常自安

【現代漢語翻譯】現代漢語譯本涅槃（Nirvana，指解脫的境界）。這被稱為知曉三世。

『當菩薩聽聞此法后，受持、修習、廣泛分別，便能知曉三乘。即所謂天乘、梵乘、聖乘。何為天乘？初禪、二禪、三禪、四禪，這被稱為天乘。何為梵乘？慈、悲、喜、舍，這被稱為梵乘。何為聖乘？正見、正思惟、正語、正業、正命、正精進、正念、正定，這被稱為聖乘。菩薩時時修習天乘、梵乘、聖乘，教化眾生安住於三乘，此時自身雖未證得解脫，這被稱為知曉三乘。再次，知曉三乘，即所謂聲聞乘、緣覺乘、大乘。何為聲聞乘？下根器者的解脫，在一念之間脫離三有（欲界、色界、無色界）的居所，樂於出世，欲求涅槃，見寂滅之處，勤加精進如救燃眉之急。如果尚未理解四聖諦，便想用智慧之箭射中四諦的靶子，想要證得、理解，以深切的慾望精進修行，這被稱為聲聞乘。何為辟支佛乘？中等根器者的解脫，想要獲得寂靜，獨自在一處，自我利益，進入寂靜禪定，方便分別十二因緣，想要獲得緣覺道、證得緣覺，這被稱為緣覺乘。何為大乘？上等根器者的解脫，想要令一切眾生得到度脫、得到解脫，爲了獲得一切智、具足一切佛法、六波羅蜜，想要利益一切世界，想要斷除一切眾生的苦惱，對於一切世界五欲之樂心中尚且輕視，更何況世間無量的諸般苦難。想要令眾生持守無上戒律，想要聽聞、見到大乘經典，受持、修習、思惟、分別，讀誦使其利益，勤加精進。如果有菩薩修習四攝法，應當前往親近，想要令眾生攝取真實智慧，安住於四攝。常常想要聽聞諸深奧法要，受持、分別。想要令一切眾生進入禪定，捨棄自身之樂利益眾生，想要以自身之力隨順他人所樂，令其安住於三乘。雖然如此教化，常常安住于

【English Translation】 English version Nirvana (the state of liberation). This is called knowing the three periods of time.

'When a Bodhisattva hears this Dharma, upholds it, practices it, and extensively distinguishes it, he then knows the three vehicles. These are called the heavenly vehicle, the Brahma vehicle, and the holy vehicle. What is the heavenly vehicle? The first dhyana, the second dhyana, the third dhyana, and the fourth dhyana, these are called the heavenly vehicle. What is the Brahma vehicle? Loving-kindness, compassion, joy, and equanimity, these are called the Brahma vehicle. What is the holy vehicle? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, these are called the holy vehicle. This Bodhisattva constantly cultivates the heavenly vehicle, the Brahma vehicle, and the holy vehicle, teaching sentient beings to abide in the three vehicles. At this time, although he himself has not attained liberation, this is called knowing the three vehicles. Furthermore, knowing the three vehicles, these are called the Sravaka vehicle, the Pratyekabuddha vehicle, and the Mahayana vehicle. What is the Sravaka vehicle? The liberation of those with inferior faculties, in a single thought, they leave the dwelling of the three realms (the desire realm, the form realm, and the formless realm), delight in leaving the world, desire Nirvana, see the place of quiescence, and diligently strive as if saving their own heads from burning. If they have not yet understood the Four Noble Truths, they wish to shoot the target of the Four Noble Truths with the arrow of wisdom, desiring to attain and understand, with deep desire they strive diligently. This is called the Sravaka vehicle. What is the Pratyekabuddha vehicle? The liberation of those with middling faculties, desiring to obtain tranquility, dwelling alone in one place, benefiting themselves, entering tranquil samadhi, skillfully distinguishing the twelve links of dependent origination, desiring to obtain the Pratyekabuddha path, desiring to attain Pratyekabuddhahood, this is called the Pratyekabuddha vehicle. What is the Mahayana vehicle? The liberation of those with superior faculties, desiring to cause all sentient beings to be delivered and liberated, in order to obtain all-knowing wisdom, to be complete in all Buddha Dharmas, the six paramitas, desiring to benefit all worlds, desiring to cut off the suffering of all sentient beings, in their hearts they still look down upon the five desires of all worlds, how much more so the immeasurable sufferings of the world. Desiring to cause sentient beings to uphold the unsurpassed precepts, desiring to hear and see the Mahayana scriptures, upholding, practicing, contemplating, distinguishing, reading and reciting to benefit, diligently striving. If there is a Bodhisattva who practices the four means of attraction, one should go near them, desiring to cause sentient beings to take in true wisdom, to abide in the four means of attraction. Constantly desiring to hear the profound essentials of the Dharma, upholding and distinguishing them. Desiring to cause all sentient beings to enter samadhi, abandoning their own pleasure to benefit sentient beings, desiring to use their own power to follow what others desire, causing them to abide in the three vehicles. Although they teach in this way, they constantly abide in

住無上道中，不壞不動心如金剛。常愿欲得無上菩提，愿求菩提是名大乘。是名知三乘。

「是菩薩聞是法已，受持修學廣分別已，即知方便。于佛法僧五體投地以此為業，于其所作愿無上道。如是歸依發菩提心，若行若住若坐若臥、若飲食洗浴，於此事中更無餘心，但願無上菩提，常作如是廣博修學。是菩薩若始入定、若入定已，常愿一切眾生得度得解脫故，為得一切智具足一切佛法故，欲於世界中尊，欲調伏一切眾生，欲於一切眾生中無能勝者，欲得最勝，欲教誡一切眾生，欲令一切眾生得寂滅，欲於一切法得成正覺。具學是菩薩若一切所作善根，愿一切眾生無有恐怖，出三惡道滅無量苦，斷諸煩惱。令現在未來欲得緣覺乘者，愿令具足。現在未來欲得大乘者，愿令具足。愿請一切世間所有現在未來諸佛世尊，住世一劫說法，令聖人眾隨佛在世而得和合。是菩薩如是思惟：『若在在處處，所有眾生所修善根，若欲生人中天上、若住聲聞乘、若住辟支佛乘，若愛語佈施利益同事，愿令具足。』是菩薩以是法故，於三時中讀誦通利思惟此法。所謂我今歸依一切世間在在處處所有諸佛佛法僧菩薩，頭面禮敬。諸佛威德無能勝者，其相甚妙。菩薩常應作如是念諸佛法僧，愿令世間在在處處無有空處，所在方面常有諸

【現代漢語翻譯】現代漢語譯本：安住于無上道中，心如金剛般堅固不壞不動搖。常常發願想要獲得無上菩提（覺悟），愿求菩提之心即名為大乘（偉大的載具）。這就是所謂的瞭解三乘（三種不同的修行道路）。這位菩薩聽聞此法后，接受、奉持、修習、廣泛地分別理解后，便知曉方便之法。以五體投地的方式歸依佛、法、僧三寶，以此為修行之業，並愿所作所為皆能成就無上道。如此歸依併發菩提心，無論行走、站立、坐臥、飲食洗浴，心中都無其他雜念，唯愿成就無上菩提，常常如此廣泛地修習。這位菩薩無論是初入禪定還是已入禪定，都常愿一切眾生得以度脫、得以解脫，爲了獲得一切智慧、具足一切佛法，爲了在世間成為最尊貴者，爲了調伏一切眾生，爲了在一切眾生中成為無能勝者，爲了獲得最殊勝的成就，爲了教誡一切眾生，爲了令一切眾生獲得寂滅，爲了在一切法中成就正覺。具足修學的菩薩，將一切所作的善根，愿一切眾生沒有恐怖，脫離三惡道，滅除無量痛苦，斷除一切煩惱。愿現在和未來想要獲得緣覺乘（獨自覺悟的修行者）的人，都能圓滿具足。愿現在和未來想要獲得大乘（菩薩道）的人，都能圓滿具足。愿請一切世間所有現在和未來的諸佛世尊，住世一劫（很長的時間）說法，令聖人眾跟隨佛陀在世而得以和合。這位菩薩如此思惟：『無論在何處，所有眾生所修的善根，無論是想要生於人中天上，還是安住于聲聞乘（聽聞佛法而修行者）、辟支佛乘（獨自覺悟的修行者），還是愛語佈施、利益同事，都愿他們能圓滿具足。』這位菩薩因為此法，在三時中讀誦、通達、思惟此法。所謂我今歸依一切世間在在處處所有諸佛、佛法、僧、菩薩，頭面禮敬。諸佛的威德無能勝者，其相貌極其殊妙。菩薩應當常常如此憶念諸佛、法、僧，愿令世間在在處處沒有空缺之處，所在之處常有諸佛。

【English Translation】 English version: Abiding in the unsurpassed path, the mind is as firm and unmoving as a diamond. Constantly wishing to attain unsurpassed Bodhi (enlightenment), the desire for Bodhi is called the Mahayana (Great Vehicle). This is known as understanding the Three Vehicles (three different paths of practice). When this Bodhisattva hears this Dharma, accepts, upholds, practices, and extensively distinguishes it, he then understands the expedient means. He prostrates himself to the Buddha, Dharma, and Sangha with his five limbs touching the ground, taking this as his practice, and wishes that all his actions will accomplish the unsurpassed path. Thus, he takes refuge and generates the Bodhi mind. Whether walking, standing, sitting, lying down, eating, or bathing, he has no other thoughts in his mind, but only wishes to attain unsurpassed Bodhi, constantly practicing extensively in this way. Whether this Bodhisattva is just entering Samadhi (meditative absorption) or is already in Samadhi, he constantly wishes that all sentient beings may be liberated and attain liberation, in order to obtain all wisdom, to be complete with all the Buddha Dharmas, to be the most honored in the world, to subdue all sentient beings, to be unsurpassed among all sentient beings, to attain the most supreme achievement, to teach all sentient beings, to enable all sentient beings to attain Nirvana, and to attain perfect enlightenment in all Dharmas. The Bodhisattva who practices completely, dedicates all the roots of good he has done, wishing that all sentient beings may be free from fear, escape the three evil realms, extinguish immeasurable suffering, and cut off all afflictions. May those who wish to attain the Pratyekabuddha Vehicle (a solitary enlightened practitioner) in the present and future be complete. May those who wish to attain the Mahayana (Bodhisattva path) in the present and future be complete. May all the Buddhas and World Honored Ones of the present and future in all the worlds be requested to remain in the world for a kalpa (a very long time) to teach the Dharma, so that the assembly of sages may follow the Buddha in the world and be in harmony. This Bodhisattva thinks thus: 『Wherever there are sentient beings, whatever roots of good they cultivate, whether they wish to be born among humans or in the heavens, or abide in the Sravaka Vehicle (those who practice by hearing the Dharma), or the Pratyekabuddha Vehicle, or practice loving speech, giving, benefiting, and working together, may they be complete.』 Because of this Dharma, this Bodhisattva reads, understands, and contemplates this Dharma during the three periods of the day. That is, I now take refuge in all the Buddhas, Dharma, Sangha, and Bodhisattvas in all places in all the worlds, and bow my head in reverence. The Buddhas' majestic power is unsurpassed, and their appearances are extremely wonderful. The Bodhisattva should constantly remember the Buddhas, Dharma, and Sangha in this way, wishing that there be no empty places in all places in all the worlds, and that there be Buddhas in all directions.

佛，令我勸請留住一劫，說微妙法、呵責諸惡。若已作若今作，我今已得離一切惡，乃至一念中間，當愿以一切善根令諸眾生壽命無量，住於一切諸善法中。如諸菩薩速轉法輪，令諸聖人得戒定慧解脫解脫知見。愿令佛法常住於世利益眾生。生五道者悉得善根乃至敬禮諸佛。常住是愿。是諸菩薩所有善愿，令他眾生及其己身得妙威德善妙威德。若未來現在一切世間佛法僧寶，令住一劫無諸留難。及諸菩薩寶速令具足六波羅蜜，疾成阿耨多羅三藐三菩提亦無留難。欲令一切眾生斷除苦惱怖畏、行於喜樂，斷一切不善根、成就一切善根，隨如所愿成就三乘，速疾成就諸波羅蜜，壽命無量而得解脫成無上道。乃至敬禮諸佛，常作是愿。是菩薩欲令一切眾生斷諸苦惱，若一切世間在在處處所有諸佛乃至法身，愿我以身奉施彼佛，欲令一切眾生得度成無上道，在所生處信敬三寶。以天香花奉養恒河沙等諸佛世尊，亦供養法僧及諸菩薩，令所奉寶如須彌山。一切世間在在處處所有眾生若有所須，七寶房舍、衣服飲食、醫藥臥具，悉當給與令無所乏。若有樂於忍辱精進持戒者，我當隨其所樂而為解說使成就勝法，令三寶具足修六波羅蜜疾成佛道。離諸惡法，善行實義身口意業，不退菩提樂於菩提，在在處處見佛菩薩常學善根，安止眾

生於善法中。是菩薩自知及他所有善根，趣向智慧、思惟智慧，愿欲令一切眾生得度得解脫故，為得一切智具足一切佛法故。是菩薩趣向思惟已，愿令一切眾生得度得解脫故，為得一切智具足一切佛法故。是菩薩如是智慧，若無力能學，應如是思惟：『我今當勤加精進，時時漸漸斷于無明。我今復當倍加精進，時時漸漸學此智慧，令此智慧增廣具足，乃至生有終不懈怠生於憂愁。』如是菩薩發菩提心、念菩提心、修菩提心、悕望菩提心，是菩薩無量無邊善智慧。何以故？此慧于余善慧中最勝第一，令一切世間眾生，發起無量智慧、發起無學智慧，生無漏智慧、生無學智慧。善臂！如是菩薩行此智慧，不以為難、以為喜樂，速疾具足般若波羅蜜。」

佛說是經已，善臂菩薩歡喜贊言：「善哉善哉！」信受奉行。

大寶積經卷第九十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九十五

大唐三藏法師菩提流志奉　詔譯

善順菩薩會第二十七

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與諸大眾五百聲聞、十千菩薩恭敬圍繞。時舍衛城有一菩薩名曰善順，已於過去無量佛所種諸善根、承事供養，于阿耨多羅三藐三菩提得不退轉，住于大慈心不瞋恚

【現代漢語翻譯】現代漢語譯本：生於善法之中。這位菩薩自知以及他所擁有的所有善根，都趨向于智慧、思惟智慧，願望讓一切眾生得以度脫和解脫，爲了獲得一切智慧、圓滿一切佛法。這位菩薩在趨向思惟之後，願望讓一切眾生得以度脫和解脫，爲了獲得一切智慧、圓滿一切佛法。這位菩薩如果覺得這樣的智慧難以學習，應當這樣思惟：『我現在應當勤加精進，時時漸漸斷除無明（avidyā，指對真理的無知）。我現在更應當加倍精進，時時漸漸學習這種智慧，使這種智慧增長廣大、圓滿具足，乃至生命終結都不懈怠、不生憂愁。』這樣的菩薩發菩提心（bodhicitta，指追求覺悟的心）、念菩提心、修菩提心、希望菩提心，這位菩薩擁有無量無邊的善智慧。為什麼呢？因為這種智慧在其餘的善慧中最殊勝第一，能令一切世間眾生，發起無量智慧、發起無學智慧（aśaikṣa-jñāna，指不再需要學習的智慧），生無漏智慧（anāsrava-jñāna，指沒有煩惱的智慧）、生無學智慧。善臂（Subāhu，菩薩名）！這樣的菩薩修行這種智慧，不覺得困難、反而覺得喜樂，能迅速圓滿般若波羅蜜（prajñāpāramitā，指智慧的完美）。佛陀說完這部經后，善臂菩薩歡喜讚歎說：『太好了！太好了！』信受奉行。《大寶積經》卷第九十四《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第九十五大唐三藏法師菩提流志奉詔譯善順菩薩會第二十七如是我聞：一時，佛在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma），與諸大眾五百聲聞（śrāvaka，指聽聞佛法而修行的人）、一萬菩薩恭敬圍繞。當時，舍衛城有一位菩薩名叫善順（Subhadra），他已經在過去無量佛所種下各種善根、承事供養，在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺）中得到不退轉，安住于大慈心（mahā-maitrī-citta，指偉大的慈愛之心）而不生瞋恚。

【English Translation】 English version: Born into good dharmas. This Bodhisattva knows himself and all the good roots he possesses, which are directed towards wisdom, contemplating wisdom, wishing to enable all sentient beings to be delivered and liberated, in order to attain all wisdom and perfect all Buddha-dharmas. This Bodhisattva, having directed his mind towards contemplation, wishes to enable all sentient beings to be delivered and liberated, in order to attain all wisdom and perfect all Buddha-dharmas. If this Bodhisattva finds such wisdom difficult to learn, he should contemplate thus: 『Now I should diligently exert myself, gradually cutting off ignorance (avidyā) at all times. Now I should redouble my efforts, gradually learning this wisdom at all times, so that this wisdom may grow vast and complete, and until the end of life, I will not be lazy or sorrowful.』 Such a Bodhisattva generates the Bodhi-mind (bodhicitta), remembers the Bodhi-mind, cultivates the Bodhi-mind, and hopes for the Bodhi-mind. This Bodhisattva possesses immeasurable and boundless good wisdom. Why? Because this wisdom is the most supreme and foremost among all other good wisdoms, enabling all sentient beings in the world to generate immeasurable wisdom, generate non-learning wisdom (aśaikṣa-jñāna), generate non-outflow wisdom (anāsrava-jñāna), and generate non-learning wisdom. Subāhu! Such a Bodhisattva, practicing this wisdom, does not find it difficult but rather finds joy in it, and quickly perfects prajñāpāramitā. After the Buddha finished speaking this sutra, the Bodhisattva Subāhu joyfully praised, saying: 『Excellent! Excellent!』 and accepted it with faith and practiced it accordingly. The Great Treasure Accumulation Sutra, Scroll Ninety-Four Taisho Tripitaka, Vol. 11, No. 0310, The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Scroll Ninety-Five Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Twenty-Seventh Assembly of the Bodhisattva Subhadra Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindada in the country of Śrāvastī, respectfully surrounded by a great assembly of five hundred śrāvakas and ten thousand Bodhisattvas. At that time, in the city of Śrāvastī, there was a Bodhisattva named Subhadra, who had already planted various good roots and made offerings to countless Buddhas in the past. He had attained non-retrogression in anuttarā-samyak-saṃbodhi and dwelled in a great compassionate mind (mahā-maitrī-citta) without anger.

，住于大悲弘濟無倦，住于大喜善安法界，住于大舍苦樂平等，節量時食少欲知足，常為眾生之所樂見。恒以五戒及八齋法于某城中憐愍教化，然後復勸佈施、持戒、忍辱、精進、禪定、智慧、慈悲喜捨、清凈梵行。爾時善順菩薩為令眾生見佛聞法，與諸人眾前後圍繞將詣佛所。

時天帝釋以凈天眼見此菩薩，住上精進行頭陀行、具凈尸羅弘濟堅固，便自念言：「今此善順於諸梵行曾不懈息，將不為求帝釋處耶？或貪王位及欲樂耶？」作是念已，即便化作四丈夫身至菩薩前，種種惡言毀罵菩薩，復以刀杖及於瓦石打擲加害。爾時菩薩住慈忍力，皆忍受之曾無瞋恨。時天帝釋復更化作四大丈夫，來語菩薩：「咄哉善順！彼諸惡人以不善言罵辱于汝，及以瓦石刀杖之屬橫相打害，何不令我為汝仇報？我當爲汝斷彼命根。」

爾時菩薩告彼人言：「善男子等莫作是語。若殺害者成就惡業。假使有人於我此身節節支解猶如棗葉，我終不生殺害之心。何以故？殺害之人墮于地獄、餓鬼、畜生，乃至雖得人身，所生父母猶不愛念，恒為眾人之所憎惡。善男子！一切諸法凡有二種：一者善法，二者不善法。由不善法墮于惡趣，若依善法獲于福利。」

爾時善順菩薩欲重宣此義而說偈言：

「善惡猶種植，　　皆

【現代漢語翻譯】現代漢語譯本：安住于大慈大悲，以弘揚佛法救濟眾生而不知疲倦，安住于大喜，善於安頓法界，安住于大舍，對苦樂平等對待，節制飲食，少欲知足，常為眾生所喜見。他經常在某城中以五戒和八齋戒來憐憫教化眾生，然後又勸導他們佈施、持戒、忍辱、精進、禪定、智慧、慈悲喜捨、清凈的梵行。當時，善順菩薩爲了讓眾生能夠見到佛陀，聽聞佛法，就帶領著眾人前後圍繞著他，前往佛陀所在之處。當時，天帝釋（Indra，佛教的護法神）用清凈的天眼看到這位菩薩，安住于精進的頭陀行（dhūta，佛教的苦行），具足清凈的戒律，弘揚佛法救濟眾生，意志堅定。他心中想道：『現在這位善順菩薩在各種梵行中從不懈怠，難道是想求取我帝釋的位置嗎？還是貪圖王位和享樂呢？』這樣想著，他就化作四個壯漢來到菩薩面前，用各種惡毒的語言譭謗辱罵菩薩，又用刀杖和瓦石擊打傷害他。當時，菩薩安住于慈悲忍辱的力量，都忍受了下來，沒有絲毫的嗔恨。這時，天帝釋又化作四個壯漢，來對菩薩說：『喂，善順！那些惡人用不好的話辱罵你，又用瓦石刀杖之類的東西橫加傷害你，為什麼不讓我為你報仇？我應當為你斷絕他們的性命。』當時，菩薩告訴那些人說：『善男子們，不要說這樣的話。如果殺害他人，就會造下惡業。假使有人把我這身體節節肢解，像棗葉一樣，我最終也不會生起殺害之心。為什麼呢？殺害他人的人會墮入地獄、餓鬼、畜生道，即使得到人身，所生的父母也不會愛念他，總是被眾人所憎惡。善男子！一切諸法總共有兩種：一是善法，二是惡法。由於惡法會墮入惡道，如果依循善法，就會獲得福報。』當時，善順菩薩爲了再次宣說這個道理，就說了偈語：『善惡猶如種植，　　皆

【English Translation】 English version: Abiding in great compassion and mercy, tirelessly helping sentient beings by propagating the Dharma, abiding in great joy, skillfully settling the Dharma realm, abiding in great equanimity, treating suffering and joy equally, moderating his meals, having few desires and being content, he was always pleasing to see for sentient beings. He often taught and guided sentient beings in a certain city with the Five Precepts and the Eight Precepts, and then encouraged them to practice giving, keeping precepts, patience, diligence, meditation, wisdom, loving-kindness, compassion, joy, equanimity, and pure conduct. At that time, Bodhisattva Good-Compliance, in order to allow sentient beings to see the Buddha and hear the Dharma, led the crowd, surrounded by them, to the place where the Buddha was. At that time, Indra (Śakra, a protector deity in Buddhism), with his pure heavenly eye, saw this Bodhisattva, abiding in the ascetic practice of dhūta, possessing pure precepts, propagating the Dharma to help sentient beings, and having a firm will. He thought to himself: 『Now this Bodhisattva Good-Compliance never slacks in various practices, could it be that he seeks my position as Indra? Or is he greedy for the throne and pleasure?』 Thinking this, he transformed into four strong men and came before the Bodhisattva, using all kinds of malicious words to slander and insult him, and also struck and harmed him with knives, sticks, and tiles. At that time, the Bodhisattva, abiding in the power of loving-kindness and patience, endured all of it without any anger. Then, Indra transformed into four more strong men and came to the Bodhisattva, saying: 『Hey, Good-Compliance! Those evil people are insulting you with bad words, and are harming you with tiles, knives, and sticks, why don't you let me avenge you? I should cut off their lives for you.』 At that time, the Bodhisattva told those people: 『Good men, do not say such things. If one kills others, one will create evil karma. Even if someone were to dismember my body piece by piece, like date leaves, I would never have the intention to kill. Why? Those who kill others will fall into hell, the realm of hungry ghosts, and the animal realm. Even if they obtain a human body, their parents will not love them, and they will always be hated by others. Good men! All dharmas have two kinds: one is good dharma, and the other is bad dharma. Because of bad dharma, one will fall into evil realms. If one follows good dharma, one will obtain blessings.』 At that time, Bodhisattva Good-Compliance, in order to reiterate this meaning, spoke in verse: 『Good and evil are like planting, all』

隨業所生，　何有苦子因，　　成熟甘果者？　現見法如是，　　智者應思惟，　苦報酬惡緣，　　為善常安樂。」

爾時天帝所化之人聞是言已，自念不能令彼菩薩為殺害業，忽然不現。爾時天帝復更化作金銀寶聚，令諸丈夫至菩薩所，作如是言：「汝可方便取此珍寶隨意所用。」

爾時菩薩告彼人言：「諸善男子莫作是說。所以者何？夫盜業者能令眾生貧窮下劣無依無怙。假使我貧命不存濟，終不行於不與取法。諸君當知，凡夫愚冥貪求覆蔽，何有智人行不與取？」

爾時善順菩薩而說偈言：

「積財雖千億，　　貪著心不捨，　智者說此人，　　在世恒貧苦。　彼雖無一物，　　安住舍離心，　智者說斯人，　　世間最富貴。　智者離諸惡，　　一切皆端嚴，　愚夫由作罪，　　舉身皆醜陋。　智者勸修善，　　愚夫恒為惡，　寧受智毀罵，　　不用愚稱讚。」

時彼天帝所化之人聞是言已悵然而去。

爾時天帝復自親試持俱胝金，至菩薩所作如是言：「我先於此舍衛大城，波斯匿王與餘丈夫有所諍論，須得一人為我曲證。汝能為我作證人者，當用此金而以相奉。」爾時菩薩告帝釋言：「仁者當知，夫妄語者為不善業，既誑自身，亦誑天、龍、夜叉、乾

【現代漢語翻譯】現代漢語譯本『隨業所生，』『為何會有苦果的因，卻成熟出甘甜的果實呢？』『現在所見的法則是這樣的，智者應當深思：』『苦報是惡緣的酬勞，行善則常得安樂。』

那時，天帝所化之人聽了這些話，心想不能讓這位菩薩造下殺害的惡業，便忽然消失了。那時，天帝又變化出金銀珠寶堆積如山，讓一些男子到菩薩那裡，對他說：『你可以方便地取用這些珍寶，隨意使用。』

那時，菩薩告訴那些人說：『各位善男子，不要這樣說。為什麼呢？因為偷盜的行為會使眾生貧窮、卑賤、無依無靠。即使我貧困到無法生存，也絕不會做不予而取的行為。各位應當知道，凡夫愚昧，被貪慾矇蔽，哪裡會有智者會做不予而取的事情呢？』

那時，善順菩薩說了這樣的偈語：

『積聚財富即使有千億，貪戀執著而不捨棄，智者說這種人，在世上永遠貧窮困苦。』『他即使一無所有，安住于舍離之心，智者說這種人，是世間最富貴的人。』『智者遠離各種惡行，一切都顯得端正莊嚴，愚人由於作惡，全身都顯得醜陋。』『智者勸人修善，愚人總是作惡，寧願接受智者的責罵，也不要愚人的稱讚。』

當時，天帝所化之人聽了這些話，悵然離去。

那時，天帝又親自拿著俱胝（koti，數量單位，表示千萬）黃金，來到菩薩那裡，對他說：『我先前在這舍衛大城（Sravasti，古印度城市名），與波斯匿王（Prasenajit，古印度國王名）和其他人有些爭論，需要一個人為我作偽證。如果你能為我作證，我將用這些黃金來報答你。』那時，菩薩告訴帝釋（Indra，佛教護法神）說：『仁者應當知道，說妄語是不善的行為，既欺騙了自己，也欺騙了天、龍、夜叉（Yaksa，佛教護法神）、乾

【English Translation】 English version 'Born from karma,' 'Why would there be a cause of bitter fruit, yet ripen into a sweet fruit?' 'The law as it is seen now is like this, the wise should contemplate:' 'Bitter retribution is the reward for evil causes, doing good always brings happiness.'

Then, the person transformed by the heavenly king, upon hearing these words, thought that he could not make this Bodhisattva commit the evil deed of killing, and suddenly disappeared. Then, the heavenly king transformed again into piles of gold and silver treasures, and had some men go to the Bodhisattva, saying, 'You can conveniently take these treasures and use them as you wish.'

Then, the Bodhisattva told those men, 'Good men, do not say such things. Why? Because the act of stealing causes beings to be poor, lowly, without support or protection. Even if I were so poor that I could not survive, I would never engage in the act of taking what is not given. You should know that ordinary people are foolish and blinded by greed, how could a wise person engage in taking what is not given?'

Then, the Bodhisattva Good-Compliance spoke this verse:

'Though one accumulates wealth in the billions, clinging to it with a greedy heart, the wise say that this person is always poor and miserable in this world.' 'Though he has nothing at all, abiding in a heart of renunciation, the wise say that this person is the richest in the world.' 'The wise are free from all evils, and everything about them is upright and dignified, while the foolish, due to their evil deeds, appear ugly in their entire being.' 'The wise encourage the cultivation of good, while the foolish always do evil, it is better to receive the criticism of the wise than the praise of the foolish.'

At that time, the person transformed by the heavenly king, upon hearing these words, left with disappointment.

Then, the heavenly king himself took a koti (koti, a unit of measurement, meaning ten million) of gold and went to the Bodhisattva, saying, 'I had a dispute with King Prasenajit (Prasenajit, an ancient Indian king) and other men in this great city of Sravasti (Sravasti, an ancient Indian city), and I need someone to give false testimony for me. If you can be my witness, I will reward you with this gold.' Then, the Bodhisattva told Indra (Indra, a Buddhist protector deity), 'Good sir, you should know that speaking falsehoods is an unwholesome act, deceiving not only oneself but also the gods, dragons, yakshas (Yaksa, a Buddhist protector deity), and gandharvas.'

闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽。由於妄語，能為一切惡之根本，趣不善道、毀清凈戒，能壞色身、口氣常臭，所出言詞為人惡賤。」

爾時菩薩重說偈言：

「妄語之人，　　口氣常臭，　　入苦惡道，　無能救者。　　夫妄語者，　　誑于自身，　亦誑天龍，　　摩睺羅等。　　當知妄語，　為諸惡本，　　毀清凈戒，　　死入三塗。　汝設與我，　　滿閻浮金，　　我終不能，　作于妄語。」

時天帝釋聞說是已忽然不現。

爾時天帝復令舍支夫人、日光夫人及於五髻諸夫人等，往菩薩所，重加試煉壞其禁戒。時舍支等即與五百盛年女人，以香涂身花妝藻飾，於後夜分至菩薩前而作是言：「我等女人年色姝盛，愿親枕蓆相與為歡。」爾時菩薩以無染眼觀彼諸女，告之言曰：「地獄、畜生、閻羅王界，諸狂亂者、不正心者，耽昏臭穢膿血不凈，愛惡羅剎是汝親友，非諸天人清凈眷屬。」

爾時菩薩重說偈言：

「愚人昏迷念不凈，　　耽染臭穢膿血身，　諸欲迅滅歸無常，　　永沈地獄閻羅界。　假令變化如汝等，　　色身殊勝滿世間，　我無一念貪染心，　　常生如夢如怨想。」

時舍支等雖盡變態，而彼菩薩曾無貪染，各還天宮白帝釋言：「

【現代漢語翻譯】現代漢語譯本：'闥婆（Gandharva，天上的音樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，半人半鳥的樂神）、摩睺羅伽（Mahoraga，大蟒神）。由於說妄語，能成為一切罪惡的根源，導致走向不善的道路、毀壞清凈的戒律，能破壞色身、口氣常常惡臭，所說的話語令人厭惡輕賤。'

當時，菩薩再次說偈語道：

'說妄語的人，口氣常常惡臭，墮入痛苦的惡道，沒有人能夠救助。說妄語的人，欺騙自己，也欺騙天龍、摩睺羅伽等。應當知道妄語，是一切罪惡的根本，毀壞清凈的戒律，死後墮入三惡道。即使你給我堆滿閻浮提的金子，我最終也不能，說一句妄語。'

當時，天帝釋聽到這些話后，忽然消失不見。

當時，天帝又命令舍支夫人、日光夫人以及五髻等各位夫人，前往菩薩所在之處，再次試探，破壞他的禁戒。當時，舍支等帶著五百位正值盛年的女子，用香涂身，用鮮花裝飾打扮，在後半夜來到菩薩面前，說道：'我們這些女子，年輕貌美，希望能夠與您同牀共枕，一同享樂。'當時，菩薩用沒有染污的眼睛看著這些女子，告訴她們說：'地獄、畜生、閻羅王界，那些瘋狂混亂的人、心術不正的人，沉溺於昏暗、臭穢、膿血不凈之中，愛慕惡鬼羅剎，是你們的親友，不是諸天人清凈的眷屬。'

當時，菩薩再次說偈語道：

'愚癡的人昏迷不醒，執著于不凈的念頭，沉溺於臭穢膿血的身體，各種慾望迅速消滅，歸於無常，永遠沉淪在地獄和閻羅王界。即使變化成你們這樣，擁有殊勝的色身，充滿世間，我也沒有一絲貪染的心，常常把它們看作夢幻和怨敵。'

當時，舍支等雖然用盡各種變化，而那位菩薩始終沒有貪染之心，她們各自回到天宮，稟告帝釋說：

【English Translation】 English version: 'Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical bird-like creatures), Kinnaras (mythical beings, half-human and half-bird), and Mahoragas (great serpent deities). Because of false speech, one can become the root of all evils, leading to unwholesome paths, destroying pure precepts, ruining the physical body, having a constantly foul breath, and the words spoken are despised by others.'

At that time, the Bodhisattva spoke again in verse:

'A person who speaks falsely, their breath is always foul, they enter the path of suffering and evil, and there is no one who can save them. A person who speaks falsely, deceives themselves, and also deceives the dragons, Mahoragas, and others. One should know that false speech, is the root of all evils, destroys pure precepts, and after death, one falls into the three evil realms. Even if you were to give me gold filling the entire Jambudvipa, I would never, speak a false word.'

At that time, Sakra, the Lord of Gods, having heard these words, suddenly disappeared.

Then, Sakra again ordered Lady Sachi, Lady Sunlight, and the five-haired ladies, to go to the Bodhisattva's place, to test him again and break his precepts. At that time, Sachi and the others, along with five hundred women in their prime, perfumed their bodies, adorned themselves with flowers, and in the latter part of the night, came before the Bodhisattva and said: 'We women are young and beautiful, we wish to share your bed and enjoy ourselves together.' At that time, the Bodhisattva looked at these women with undefiled eyes, and told them: 'The hells, the animal realm, the realm of Yama, those who are mad and confused, those with impure minds, who are immersed in darkness, foulness, pus, blood, and impurity, who love the Rakshasas, are your friends, not the pure retinue of the gods and humans.'

At that time, the Bodhisattva spoke again in verse:

'Foolish people are confused and attached to impure thoughts, indulging in foul, pus-filled, and bloody bodies, all desires quickly vanish and return to impermanence, forever sinking into the hells and the realm of Yama. Even if you were to transform like you, with a superior physical form, filling the world, I would not have a single thought of greed or attachment, I always see them as dreams and enemies.'

At that time, although Sachi and the others exhausted all their transformations, the Bodhisattva never had any attachment, and they each returned to the heavenly palace and reported to Sakra, saying:

我觀善順志願堅固，當成正覺無有疑也。所以者何？彼於我等無少貪愛，但生厭離。」

爾時帝釋雖聞此言，猶懷憂惱如箭中身，恒作是念：「彼人必當毀奪於我，無有疑惑。我今應往重加試之，于諸愿中的何所愿？」作是思已至菩薩前，捨去憍慢頭頂禮足，以偈問曰：

「仁今勤修凈梵行，　　于諸欲愿何所求？　為求日月釋梵天？　　為求三有諸王位？」

爾時善順菩薩以偈答曰：

「我觀日月釋梵天，　　世間王位三有報，　一切無常不堅固，　　何有智者為茲愿？」

爾時天帝聞此頌已，復白菩薩：「若如所言，為求何愿？」

於是菩薩以偈答曰：

「我本不貪世間樂，　　但求不生不滅身，　勤修方便濟群生，　　愿同登彼菩提路。」

爾時天帝聞是頌已心生安樂，必知菩薩不求釋位。歡喜踴躍，以偈嘆曰：

「汝言弘濟為群生，　　此心廣大無與等，　愿破魔軍證甘露，　　由斯恒轉勝法輪。」

爾時天帝說是偈已，恭敬旋繞禮菩薩足，忽然不現。

爾時善順菩薩于其晨朝入舍衛城游化往來，得劫初時閻浮金鈴，其鈴價直過閻浮提。

爾時菩薩持此金鈴，於四衢中高聲唱言：「此舍衛城誰最貧窮，當以此鈴而施與之。」

時有

【現代漢語翻譯】現代漢語譯本我觀察善順（菩薩名）的志願如此堅定，他必定能夠成就正覺，對此我毫無懷疑。這是為什麼呢？因為他對我們沒有任何貪愛，只是厭惡和遠離（世俗的慾望）。當時，帝釋（天神名）雖然聽到了這些話，心中仍然憂愁煩惱，如同被箭射中一般，他一直想著：『這個人一定會奪走我的地位，毫無疑問。我現在應該再去試探他，看看他到底想要什麼？』這樣想著，他就來到菩薩面前，捨棄了傲慢，頭頂禮拜菩薩的腳，用偈語問道：『您現在勤奮修行清凈的梵行，對於各種慾望，您到底追求什麼呢？是追求日月、帝釋、梵天（均為天神名）的地位嗎？還是追求三界（欲界、色界、無色界）的王位呢？』當時，善順菩薩用偈語回答說：『我觀察日月、帝釋、梵天，以及世間的王位，這些都是三界中的果報，一切都是無常而不堅固的，有智慧的人怎麼會追求這些呢？』當時，天帝聽了這首偈語后，又問菩薩：『如果像您所說的那樣，您到底追求什麼呢？』於是，菩薩用偈語回答說：『我本來就不貪戀世間的快樂，只是追求不生不滅的身體，勤奮修行各種方便法門來救濟眾生，希望和他們一同登上菩提之路。』當時，天帝聽了這首偈語后，心中感到安樂，確信菩薩不是爲了追求帝釋的地位。他歡喜雀躍，用偈語讚歎說：『您說要弘揚佛法救濟眾生，這種心胸廣大無比，愿您能戰勝魔軍，證得甘露（涅槃），由此永遠轉動殊勝的法輪（佛法）。』當時，天帝說完這首偈語后，恭敬地繞著菩薩禮拜，然後忽然消失不見。當時，善順菩薩在早晨進入舍衛城（古印度城市名）游化，得到一個劫初時期的閻浮金鈴（一種珍貴的鈴鐺），這個鈴鐺的價值超過了整個閻浮提（古印度地區的名稱）。當時，菩薩拿著這個金鈴，在十字路口高聲說道：『這個舍衛城裡誰最貧窮，我就把這個鈴鐺施捨給他。』這時，有

【English Translation】 English version I observe that Shan Shun's (a Bodhisattva's name) aspiration is so firm that he will surely achieve perfect enlightenment, of this I have no doubt. Why is that? Because he has no greed or attachment towards us, but only aversion and detachment (from worldly desires). At that time, although Emperor Shakra (a deity's name) heard these words, he was still worried and troubled, as if struck by an arrow. He kept thinking: 'This person will surely seize my position, without a doubt. I should go and test him again, to see what he really desires.' Thinking this, he went before the Bodhisattva, abandoning his arrogance, bowed his head to the Bodhisattva's feet, and asked in verse: 'You are now diligently practicing pure Brahma conduct, what do you seek among all desires? Do you seek the positions of the sun, moon, Shakra, or Brahma (all deities' names)? Or do you seek the kingship of the three realms (the desire realm, the form realm, and the formless realm)?' At that time, Bodhisattva Shan Shun answered in verse: 'I observe the sun, moon, Shakra, and Brahma, as well as the kingship of the world, these are all karmic retributions within the three realms, all are impermanent and not firm. How could a wise person seek these things?' At that time, the Emperor of Heaven, after hearing this verse, asked the Bodhisattva again: 'If it is as you say, what do you seek?' Then, the Bodhisattva answered in verse: 'I originally do not crave worldly pleasures, but only seek a body that is neither born nor dies, diligently cultivating various expedient methods to save sentient beings, hoping to ascend the path to Bodhi (enlightenment) together with them.' At that time, the Emperor of Heaven, after hearing this verse, felt peace in his heart, and was certain that the Bodhisattva was not seeking the position of Shakra. He rejoiced and praised in verse: 'You say you will propagate the Dharma to save sentient beings, this mind is vast and unparalleled. May you defeat the army of Mara (demon), attain the nectar (Nirvana), and thereby forever turn the supreme Dharma wheel (Buddha's teachings).' At that time, after the Emperor of Heaven finished speaking this verse, he respectfully circled the Bodhisattva and bowed, then suddenly disappeared. At that time, Bodhisattva Shan Shun entered the city of Shravasti (an ancient Indian city's name) in the morning to wander and transform, and obtained a Jambudvipa golden bell (a precious bell) from the beginning of the kalpa (an eon), the value of this bell exceeded the entire Jambudvipa (an ancient Indian region's name). At that time, the Bodhisattva, holding this golden bell, proclaimed loudly at the crossroads: 'Who is the poorest in this city of Shravasti, I will give this bell to him.' At this time, there was

最勝耆舊長者，聞是語已奔走而來，白菩薩言：「我於此城最為貧窮，可持此鈴而施於我。」爾時菩薩語長者言：「汝非貧者。所以者何？於此城中，有善男子貧中最貧，應以此鈴而施與之。」

長者問言：「誰為此人？」菩薩答言：「波斯匿王於此城中最為貧者。」

時彼長者謂菩薩言：「莫作是說。何以故？波斯匿王富貴多財庫藏盈溢、珍奇賄貨用無窮盡。云何乃言貧中最貧？」

爾時菩薩于大眾中以偈答言：

「設有伏藏千億余，　　以貪愛心無厭足，　猶如大海吞眾流，　　如斯愚人最為貧。　由此復令貪增長，　　展轉滋蔓相續生，　于現在世及未來，　　彼無智者常貧匱。」

爾時善順菩薩說此偈已，與諸大眾即便往詣波斯匿王。於時彼王方與長者五百餘人算數校計庫藏財寶。菩薩爾時前白王言：「我於此城往來游化，得劫初時閻浮金鈴，其鈴價直過閻浮提。我于彼時竊作是念：『於此城中有最貧者，當持此鈴而施與之。』復更思惟：『城中最貧莫過王者。』今赍此鈴愿以相奉，王既貧窮為我受之。」

爾時菩薩作是言已重說偈言：

「若人多貪求，　　積財無厭足，　如是狂亂人，　　名為最貧者。　王恒多賦稅，　　橫罰無過人，　愛著於國城，　

【現代漢語翻譯】現代漢語譯本最年長的耆舊長者聽到這話后，急忙趕來，對菩薩說：『我是這城裡最貧窮的人，請把這鈴施捨給我吧。』當時，菩薩對長者說：『你不是貧窮的人。為什麼呢？因為在這城裡，有一個善男子，他是最貧窮的人，應該把這鈴施捨給他。』長者問道：『那個人是誰呢？』菩薩回答說：『波斯匿王（Prasenajit，古印度拘薩羅國國王）是這城裡最貧窮的人。』當時，那位長者對菩薩說：『不要這樣說。為什麼呢？波斯匿王富有且有很多財富，他的倉庫里堆滿了珍寶，奇珍異寶用之不盡。怎麼能說他是最貧窮的人呢？』當時，菩薩在大眾中用偈語回答說：『即使有千億的伏藏，因貪愛之心而不知滿足，猶如大海吞噬眾多的河流，像這樣的愚人最為貧窮。由此又使貪慾增長，輾轉滋生蔓延相續不斷，在現在世和未來世，那些無知的人常常貧乏。』當時，善順菩薩（Sudatta，菩薩名）說完這偈語后，就和大眾一起前往波斯匿王那裡。當時，國王正和五百多位長者一起計算覈對倉庫里的財寶。菩薩當時上前對國王說：『我在這城裡來回游化，得到一個劫初時期的閻浮金鈴（Jambunada，一種金的名稱），這鈴的價值超過整個閻浮提（Jambudvipa，古印度）。我當時暗自思量：『這城裡有最貧窮的人，應當把這鈴施捨給他。』又進一步思量：『城裡最貧窮的莫過於國王。』現在我帶著這鈴，希望獻給您，既然您是貧窮的，就請您接受它吧。』當時，菩薩說完這些話后，又說偈語道：『如果有人貪求過多，積累財富而不知滿足，像這樣瘋狂的人，就稱為最貧窮的人。國王常常徵收賦稅，隨意懲罰無辜的人，貪愛著自己的國家和城池，

【English Translation】 English version The most venerable elder, upon hearing these words, rushed over and said to the Bodhisattva, 'I am the poorest in this city, please bestow this bell upon me.' At that time, the Bodhisattva said to the elder, 'You are not poor. Why is that? Because in this city, there is a virtuous man who is the poorest of the poor, and this bell should be given to him.' The elder asked, 'Who is this person?' The Bodhisattva replied, 'King Prasenajit (King of Kosala in ancient India) is the poorest in this city.' At that time, the elder said to the Bodhisattva, 'Do not say such things. Why is that? King Prasenajit is wealthy and has much treasure, his storehouses are filled with jewels, and his rare treasures are inexhaustible. How can you say he is the poorest of the poor?' At that time, the Bodhisattva, in the midst of the assembly, replied with a verse: 'Even if one has a thousand billion hidden treasures, With a greedy heart, there is no satisfaction, Like the ocean swallowing many rivers, Such a foolish person is the poorest. From this, greed further increases, Spreading and multiplying continuously, In the present life and in the future, Those ignorant ones are always impoverished.' At that time, Bodhisattva Sudatta (a Bodhisattva's name), having spoken this verse, went with the assembly to King Prasenajit. At that time, the king was with more than five hundred elders, calculating and verifying the treasures in the storehouses. The Bodhisattva then stepped forward and said to the king, 'I have been traveling and teaching in this city, and I obtained a Jambunada (a type of gold) bell from the beginning of the kalpa (an eon), the value of which exceeds the entire Jambudvipa (ancient India). At that time, I secretly thought, 『There is a poorest person in this city, and I should give this bell to him.』 I further considered, 『The poorest in the city is none other than the king.』 Now I bring this bell, hoping to offer it to you. Since you are poor, please accept it for me.' At that time, after the Bodhisattva spoke these words, he spoke another verse: 'If a person is excessively greedy, Accumulating wealth without satisfaction, Such a crazed person, Is called the poorest. The king constantly levies taxes, Arbitrarily punishes the innocent, Attached to his kingdom and city,

不觀來世業。　於世得自在，　　不能蔭群生，　見諸貧苦人，　　曾無憐愍念。　耽染于女人，　　不懼於惡道，　邪亂未常覺，　　豈非貧窮者？　若人知凈信，　　歸依佛法僧，　于身及命財，　　常念不堅固。　知不堅固已，　　于彼不迷惑，　能于身命財，　　永得常堅固。　若能勤念住，　　樂於不放逸，　彼人名富貴，　　善財常安樂。　如火焚燒時，　　不厭于林樹，　王今亦如是，　　貪愛無厭足。　水不厭于云，　　海不厭於水，　王今亦如是，　　何有厭足時。　日月常巡歷，　　不厭於四方，　王今亦如是，　　終命無休息。　如火焚燒時，　　不厭于草木，　智人亦如是，　　未嘗不行善。　如水不厭云，　　如海不厭水，　智人亦如是，　　不厭善增長。　王位雖自在，　　畢竟歸無常，　一切皆不凈，　　智者應舍離。」

爾時波斯匿王聞斯語已，內懷慚愧謂菩薩曰：「善哉仁者！汝雖善勸，我猶未信。今汝斯言，為汝自說？為有證乎？」

菩薩答言：「汝不聞耶？如來、應、正等覺具一切智，今者現與無量天人、乾闥婆、阿修羅等，在於舍衛大城祇樹給孤獨園，當證大王是貧窮人。」

王言：「仁者！若如汝說

【現代漢語翻譯】現代漢語譯本不考慮來世的業報。在世間雖然得到自在，卻不能庇護眾生，見到那些貧苦的人，從來沒有憐憫之心。沉溺於女色，不畏懼墮入惡道，邪惡混亂卻從不覺醒，難道不是貧窮的人嗎？如果有人知道清凈的信心，歸依佛、法、僧（三寶），對於自身、生命和財產，常常念及它們不是永恒的。知道它們不是永恒的之後，就不會對它們執迷不悟，能夠對於自身、生命和財產，永遠得到真正的堅固。如果能夠勤奮地安住于正念，樂於不放逸，這個人就叫做富貴，善財常常安樂。就像火燃燒時，不會厭倦林木一樣，大王您現在也是這樣，貪愛沒有厭足的時候。水不會厭倦云，大海不會厭倦水，大王您現在也是這樣，什麼時候會有厭足的時候呢？日月常常巡迴執行，不會厭倦四方，大王您現在也是這樣，直到生命終結也不會休息。就像火燃燒時，不會厭倦草木一樣，有智慧的人也是這樣，從不停止行善。就像水不會厭倦云，就像大海不會厭倦水一樣，有智慧的人也是這樣，不會厭倦善的增長。王位雖然自在，最終也會歸於無常，一切都是不凈的，有智慧的人應當捨棄。

那時，波斯匿王（Kosala國王）聽了這些話后，內心感到慚愧，對菩薩說：『善哉，仁者！您雖然善意勸告，我仍然不相信。您現在說的這些話，是您自己說的嗎？還是有證據呢？』

菩薩回答說：『您沒有聽說嗎？如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）具足一切智慧，現在正與無量的天人、乾闥婆（Gandharva）、阿修羅（Asura）等，在舍衛大城（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama），可以證明大王您是貧窮的人。』

國王說：『仁者！如果像您所說的那樣，』

【English Translation】 English version They do not consider the karma of the next life. Though they attain freedom in this world, they cannot shelter the masses, Seeing those who are poor and suffering, they never have a thought of compassion. They indulge in women, not fearing the evil paths, They are confused and never awaken, are they not the poor? If a person knows pure faith, and takes refuge in the Buddha, Dharma, and Sangha (the Three Jewels), Regarding their body, life, and wealth, they constantly remember that they are not permanent. Knowing that they are not permanent, they will not be deluded by them, They can, regarding their body, life, and wealth, attain true permanence forever. If one can diligently dwell in mindfulness, and delight in non-negligence, That person is called wealthy, and their good fortune is always peaceful and happy. Just as when a fire burns, it is not weary of the forests and trees, So is the king now, his greed has no satiation. Water is not weary of clouds, the sea is not weary of water, So is the king now, when will there be a time of satiation? The sun and moon constantly revolve, not weary of the four directions, So is the king now, until the end of his life he will not rest. Just as when a fire burns, it is not weary of grass and trees, So are the wise, they never cease to do good. Just as water is not weary of clouds, just as the sea is not weary of water, So are the wise, they are not weary of the growth of good. Though the king's position is free, it will ultimately return to impermanence, Everything is impure, the wise should abandon it.

At that time, King Pasenadi (King of Kosala), having heard these words, felt ashamed within and said to the Bodhisattva: 'Excellent, benevolent one! Though you have advised me well, I still do not believe. Are these words you speak now, your own words? Or is there proof?'

The Bodhisattva replied: 'Have you not heard? The Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), who possesses all wisdom, is now with countless devas (gods), gandharvas (celestial musicians), asuras (demigods), etc., in the Jetavana Anathapindika-arama (Jetavana Grove of Anathapindika) in the great city of Sravasti, and can testify that you, O King, are a poor person.'

The king said: 'Benevolent one! If it is as you say,'

，我願相與往見如來，聽聞教誨歸依供養。」

菩薩答言：「大王當知，如來境界非諸凡愚之所能測，破煩惱慢哀愍眾生，已於聖智慧知此世及於來世。若有善根勝意樂者，雖在極遠佛常加護。若知我心，欲令大王於我生信，必當來此為我作證。」

爾時菩薩即于王前偏袒一肩，右膝著地合掌恭敬，即以偈頌請如來曰：

「如來真實智，　　悲愍諸群生，　愿知我深心，　　垂哀為作證。」

爾時菩薩說偈請已，于彼大地忽然震裂。五百聲聞，十千菩薩，梵釋諸天及於龍鬼，無量眾生圍繞如來，從地踴出。善順菩薩合掌恭敬，前白佛言：「世尊！我先於此舍衛城中游化往來，得劫初時閻浮金鈴，其鈴價直過閻浮提。我于爾時便作是念：『若有眾生於舍衛城最貧窮者，當以此鈴而施與之。』復自思惟：『波斯匿王於此城中最為貧者。何以故？恃于王位，于諸眾生未嘗憐愍，殘剝欺奪橫加侵損，貪愛覆蔽不知厭足。』我以此王為最貧者，欲將金鈴而施與之。王問我言：『謂我貧窮，誰為證者？』我又答云：『如來大師應、正等覺，舍離煩惱瞋垢無餘，于諸眾生悉皆平等，當爲作證。』唯愿世尊示教利喜。」

爾時世尊為欲調伏波斯匿王，而告之曰：「大王當知，或有於法，善順貧窮、王為富

【現代漢語翻譯】現代漢語譯本：『我願意和你一起去拜見如來（Tathagata，佛的稱號），聽聞他的教誨，皈依並供養他。』菩薩回答說：『大王應當知道，如來的境界不是凡夫俗子所能測度的。他破除了煩惱和傲慢，慈悲憐憫眾生，已經憑藉聖智瞭解了此世和來世。如果有善根深厚、意樂殊勝的人，即使身處極遠的地方，佛也會常常加持護佑。如果知道我的心意，想要讓大王對我生起信心，他必定會來到這裡為我作證。』當時，菩薩就在國王面前袒露右肩，右膝跪地，合掌恭敬，用偈頌祈請如來說：『如來擁有真實的智慧，慈悲憐憫一切眾生，愿您瞭解我深切的心意，垂憐為我作證。』當時，菩薩說完偈頌祈請后，那片大地忽然震裂。五百聲聞（Sravaka，聽聞佛陀教誨而修行的人），十千菩薩（Bodhisattva，發願成佛的修行者），梵天（Brahma，印度教神祇）和帝釋天（Indra，佛教護法神）等諸天以及龍（Naga，神話生物）和鬼（Yaksa，鬼神），無數眾生圍繞著如來，從地涌出。善順菩薩合掌恭敬，上前對佛說：『世尊！我先前在這舍衛城（Sravasti，古印度城市）中游化往來，得到劫初時期的閻浮金鈴（Jambudvipa，古印度大陸名，此處指金鈴），這鈴的價值超過整個閻浮提。我當時就想：『如果有眾生在舍衛城中最貧窮的，就應當把這鈴施捨給他。』我又自己思量：『波斯匿王（Prasenajit，古印度憍薩羅國國王）在這城中最貧窮。為什麼呢？因為他仗恃王位，對眾生沒有憐憫之心，殘暴地剝削欺騙，橫加侵損，貪愛矇蔽，不知滿足。』我把這位國王看作最貧窮的人，想要把金鈴施捨給他。國王問我說：『說我貧窮，誰能作證？』我又回答說：『如來大師，應供、正等覺（Tathagata Arhat Samyaksambuddha，佛的稱號），舍離了煩惱和嗔恨，對一切眾生都平等對待，他可以作證。』唯愿世尊開示教誨，使我們歡喜。』當時，世尊爲了調伏波斯匿王，就告訴他說：『大王應當知道，有的人在佛法上，善順是貧窮的，而國王是富有的。

【English Translation】 English version: 'I wish to go with you to see the Tathagata (the title of a Buddha), to hear his teachings, take refuge in him, and make offerings.' The Bodhisattva replied, 'Great King, you should know that the realm of the Tathagata is not something that ordinary people can fathom. He has broken through afflictions and arrogance, has compassion for all beings, and has already understood this world and the next through his sacred wisdom. If there are those with deep roots of goodness and superior intentions, even if they are far away, the Buddha will always protect and bless them. If he knows my heart, and wishes to make you believe in me, he will surely come here to bear witness for me.' At that time, the Bodhisattva, in front of the king, bared one shoulder, knelt on his right knee, and with palms together in reverence, requested the Tathagata with a verse: 'The Tathagata possesses true wisdom, Compassionately pities all living beings, May you know my deepest intentions, And mercifully bear witness for me.' At that time, after the Bodhisattva had spoken the verse of request, the earth suddenly cracked open. Five hundred Sravakas (those who practice by hearing the Buddha's teachings), ten thousand Bodhisattvas (those who aspire to become Buddhas), Brahma (a Hindu deity) and Indra (a Buddhist protector deity) and other gods, as well as Nagas (mythical creatures) and Yakshas (spirits), countless beings surrounded the Tathagata, emerging from the earth. The Bodhisattva, with palms together in reverence, stepped forward and said to the Buddha, 'World Honored One! I previously traveled and wandered in this city of Sravasti (an ancient Indian city), and obtained a Jambudvipa (the ancient Indian continent, here referring to the golden bell) golden bell from the beginning of the kalpa (an eon), the value of which exceeds the entire Jambudvipa. At that time, I thought: 『If there is a being in Sravasti who is the poorest, I should give this bell to him.』 I then pondered: 『King Prasenajit (the king of Kosala in ancient India) is the poorest in this city. Why? Because he relies on his royal position, has no compassion for beings, cruelly exploits and deceives, unjustly harms and damages, and is blinded by greed, never knowing satisfaction.』 I consider this king to be the poorest, and I wish to give him the golden bell. The king asked me: 『Who can testify that I am poor?』 I replied: 『The Tathagata, the great master, the Arhat, the Samyaksambuddha (titles of a Buddha), who has abandoned afflictions and hatred, and treats all beings equally, can bear witness.』 I pray that the World Honored One will show us the teachings and bring us joy.' At that time, the World Honored One, in order to subdue King Prasenajit, said to him: 'Great King, you should know that in terms of the Dharma, Shan Shun is poor, while the king is rich.'

貴。或有於法，王為貧窮、善順富貴。所以者何？身登王位於世自在，金銀摩尼車𤦲珊瑚庫藏盈滿；當於此時善順貧窮、王為富貴。勤修梵行、樂凈尸羅、舍家多聞、離諸放逸、八齋五戒、弘濟無疲。有一於此，王實貧窮、善順富貴。王今應知，憍薩羅國一切眾生財物庫藏，比于善順五戒八齋堅固清凈，百分千分不及其一，至俱胝分亦不及一。」

爾時波斯匿王親聞如來真實教誨，舍所憍慢，合掌慇勤瞻仰善順，而說偈言：

「善哉摧伏我憍慢，　　當得如來最勝身，　以此王位舍于汝，　　愿恒為汝菩提眾。　我實貧窮汝為富，　　今知此說非妄言，　王位徒為眾苦因，　　背于白法生惡趣。」

爾時波斯匿王說是偈已，白佛言：「世尊！我於今者發於無上大菩提心，愿于眾生安樂解脫生死繫縛。我今愿以財物庫藏金銀之屬分為三分，一分奉施如來世尊及比丘眾，一分施與舍衛城中貧窮苦惱無依怙者，一分財物留資國用。凡我所有園池花果，悉愿奉施最勝如來並比丘眾。唯愿世尊垂哀納受。」

爾時憍薩羅國五百長者睹斯事已，皆發無上大菩提心。

爾時善順菩薩白佛言：「世尊！唯愿如來為諸大眾說於法要，令諸眾生遇如來者為不空過。」

爾時世尊告眾人言：「善男子

【現代漢語翻譯】現代漢語譯本：尊貴的。或者在佛法中，國王可以是貧窮的，而善順（指善順菩薩）是富貴的。這是為什麼呢？因為國王雖然身登王位，在世間享有自在，金銀、摩尼寶、車磲、珊瑚等庫藏盈滿，但此時他應該善於順應貧窮，而善順才是富貴的。因為善順勤修梵行，樂於清凈的戒律，捨棄家庭，廣聞佛法，遠離各種放逸，持守八齋戒和五戒，弘揚佛法救濟眾生而不疲倦。如果有人能做到這些，那麼國王實際上是貧窮的，而善順才是富貴的。國王您應該知道，憍薩羅國所有眾生的財物庫藏，與善順所持守的五戒八齋的堅固清凈相比，百分之一、千分之一都比不上，甚至到俱胝分之一也比不上。當時，波斯匿王親自聽聞如來真實的教誨，捨棄了之前的驕慢，合掌恭敬地瞻仰善順，並說偈頌道：『善哉，您摧伏了我的驕慢，您將獲得如來最殊勝的身體，我願意將這王位舍給您，愿我永遠成為您的菩提眷屬。我實際上是貧窮的，而您是富有的，現在我知道這話不是虛妄的。王位只是眾多痛苦的根源，背離清凈的佛法只會墮入惡道。』當時，波斯匿王說完偈頌后，對佛說：『世尊！我現在發起了無上菩提心，愿能讓眾生安樂解脫生死的束縛。我願意將我的財物庫藏金銀等分為三份，一份供養如來世尊和比丘僧眾，一份施給舍衛城中貧窮困苦無依無靠的人，一份財物留作國家使用。凡我所有的園林池塘花果，都願意供養最殊勝的如來和比丘僧眾。唯愿世尊慈悲納受。』當時，憍薩羅國的五百位長者看到這件事後，都發起了無上菩提心。當時，善順菩薩對佛說：『世尊！唯愿如來為大眾宣說佛法要義，讓所有遇到如來的人都不會空過。』當時，世尊告訴眾人說：『善男子』

【English Translation】 English version: Noble one. Or in the Dharma, a king can be poor, while Sudatta (referring to Bodhisattva Sudatta) is wealthy. Why is this so? Because although a king ascends to the throne and enjoys freedom in the world, with his treasuries full of gold, silver, mani jewels, conch shells, and coral, at this time he should be adept at conforming to poverty, while Sudatta is truly wealthy. This is because Sudatta diligently cultivates pure conduct, delights in pure precepts, renounces his home, widely learns the Dharma, stays away from all forms of indulgence, observes the eight precepts and the five precepts, and tirelessly promotes the Dharma to save sentient beings. If one can do these things, then the king is actually poor, while Sudatta is wealthy. Your Majesty should know that all the wealth and treasures of the beings in the kingdom of Kosala, compared to the firm purity of Sudatta's observance of the five precepts and eight precepts, are not even one percent, one thousandth, or even one kotisth part. At that time, King Prasenajit, having personally heard the true teachings of the Tathagata, abandoned his previous arrogance, respectfully joined his palms, gazed upon Sudatta, and spoke in verse: 'Excellent, you have subdued my arrogance, you will attain the most supreme body of the Tathagata, I am willing to give this throne to you, may I always be your Bodhi family. I am actually poor, while you are wealthy, now I know these words are not false. The throne is merely the root of many sufferings, turning away from the pure Dharma will only lead to evil paths.' At that time, after King Prasenajit finished speaking the verse, he said to the Buddha: 'World Honored One! I now generate the unsurpassed Bodhi mind, wishing to enable sentient beings to be liberated from the bonds of birth and death in peace and happiness. I am willing to divide my wealth and treasures of gold and silver into three parts, one part to offer to the Tathagata World Honored One and the Sangha of Bhikkhus, one part to give to the poor, suffering, and helpless people in Sravasti, and one part to keep for national use. All my gardens, ponds, flowers, and fruits, I am willing to offer to the most supreme Tathagata and the Sangha of Bhikkhus. May the World Honored One compassionately accept them.' At that time, five hundred elders of the kingdom of Kosala, having witnessed this event, all generated the unsurpassed Bodhi mind. At that time, Bodhisattva Sudatta said to the Buddha: 'World Honored One! May the Tathagata preach the essential Dharma to the assembly, so that all who encounter the Tathagata will not pass by in vain.' At that time, the World Honored One said to the assembly: 'Good men'

等，有三無量功德資糧，于諸如來雖有稱說猶不能盡，況于聲聞諸三乘等。何者為三？一者護持正法，二者發菩提心，三者勸諸眾生起無上愿。復有三十二法，若善男子若善女人能勤修者，則為見於如來不空過也。一者于諸如來生不壞信，二者護持正法令得久住，三者于尊重僧而不輕慢，四者于應供人恭敬親近，五者于愛于憎心常平等，六者恒于正法樂聞恭敬，七者安住寂靜離於諠鬧，八者于如來乘演說無倦，九者若說法時不為名利，十者志求真實如理勤修，十一舍施，十二持戒，十三忍辱，十四精進，十五禪定，十六正慧，十七于諸眾生隨樂護念，十八成熟眾生不忘失法，十九恒於己身善自調伏，二十以善法要調伏於他，二十一不染煩惱，二十二常樂出家，二十三住阿蘭若，二十四聖種喜足，二十五勤行頭陀，二十六舍不善法，二十七弘誓堅固，二十八蘭若無懈，二十九植眾善本，三十常不放逸，三十一遠二乘見，三十二讚歎大乘。」於是五百比丘聞斯法已，遠塵離垢得法眼凈。及萬二千眾生，同發阿耨多羅三藐三菩提心。

爾時世尊以法教化令諸眾生獲善利已，與諸比丘並余來眾忽然不現。爾時波斯匿王既睹斯事踴躍歡喜，便以二衣價直百千兩金而以施於善順菩薩，作是言曰：「善哉仁者！愿垂哀納。」

【現代漢語翻譯】現代漢語譯本：有三種無量的功德資糧，對於諸佛如來，即使稱說也無法窮盡，更何況是聲聞、緣覺等三乘的修行者。這三種是什麼呢？第一是護持正法，第二是發起菩提心（覺悟之心），第三是勸導眾生髮起無上愿（成佛的願望）。還有三十二種修行方法，如果善男子或善女人能夠勤奮修習，那麼就可以說是見到了如來而沒有空過。第一是對諸佛如來生起不壞的信心，第二是護持正法使其能夠長久住世，第三是對尊重僧眾不輕慢，第四是對應供之人恭敬親近，第五是對所愛和所憎的人心常平等，第六是恒常對正法樂於聽聞並恭敬，第七是安住于寂靜之處遠離喧鬧，第八是對如來所說的法義演說而不疲倦，第九是說法時不是爲了名利，第十是立志追求真實如理的修行，第十一是佈施，第十二是持戒，第十三是忍辱，第十四是精進，第十五是禪定，第十六是正慧，第十七是對一切眾生隨其所樂而護念，第十八是成熟眾生而不忘失佛法，第十九是恒常對自己善加調伏，第二十是用善法要來調伏他人，第二十一是不被煩惱所污染，第二十二是常樂於出家，第二十三是安住于阿蘭若（寂靜處），第二十四是對聖種（佛法）感到喜悅和滿足，第二十五是勤奮修行頭陀行（苦行），第二十六是捨棄不善之法，第二十七是弘揚誓願堅定不移，第二十八是在阿蘭若修行不懈怠，第二十九是種植各種善根，第三十是常不放逸，第三十一是遠離二乘（聲聞乘和緣覺乘）的見解，第三十二是讚歎大乘（菩薩乘）。當時，五百位比丘聽聞這些佛法后，遠離了塵垢，得到了法眼清凈。還有一萬二千位眾生，一同發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。這時，世尊用佛法教化，使眾生獲得利益后，就與眾比丘和其餘來眾忽然消失不見。當時，波斯匿王（Prasenajit）看到這種情景，踴躍歡喜，便用兩件價值百千兩黃金的衣服施給善順菩薩（Bhadrasena Bodhisattva），說道：『善哉，仁者！愿您慈悲接受。』

【English Translation】 English version: There are three immeasurable meritorious resources, which, even if spoken of by all the Tathagatas (Buddhas), could not be fully described, let alone by the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and other practitioners of the Three Vehicles. What are these three? First, it is to protect and uphold the Dharma (Buddhist teachings); second, it is to generate Bodhicitta (the mind of enlightenment); and third, it is to encourage all sentient beings to arouse the unsurpassed aspiration (to attain Buddhahood). Furthermore, there are thirty-two practices, which, if a good man or good woman diligently cultivates, it can be said that they have seen the Tathagata without having wasted their time. First, it is to generate indestructible faith in all the Tathagatas; second, it is to protect and uphold the Dharma so that it may abide for a long time; third, it is not to be disrespectful to the respected Sangha (monastic community); fourth, it is to respectfully approach those who are worthy of offerings; fifth, it is to maintain equanimity towards those one loves and those one hates; sixth, it is to always be delighted to hear and respect the Dharma; seventh, it is to abide in tranquility and be away from noise; eighth, it is to expound the teachings of the Tathagata without weariness; ninth, it is not to teach the Dharma for fame or gain; tenth, it is to aspire to practice truthfully and in accordance with the Dharma; eleventh, it is to practice giving; twelfth, it is to uphold the precepts; thirteenth, it is to practice patience; fourteenth, it is to practice diligence; fifteenth, it is to practice meditation; sixteenth, it is to practice right wisdom; seventeenth, it is to protect and care for all sentient beings according to their needs; eighteenth, it is to mature sentient beings without forgetting the Dharma; nineteenth, it is to always tame oneself well; twentieth, it is to tame others with the essence of the good Dharma; twenty-first, it is not to be defiled by afflictions; twenty-second, it is to always delight in renunciation; twenty-third, it is to abide in the Aranya (secluded place); twenty-fourth, it is to be joyful and content with the noble lineage (of the Dharma); twenty-fifth, it is to diligently practice the Dhuta (ascetic) practices; twenty-sixth, it is to abandon unwholesome practices; twenty-seventh, it is to have firm and unwavering vows; twenty-eighth, it is to be diligent in practice in the Aranya; twenty-ninth, it is to plant the roots of all good; thirtieth, it is to always be non-negligent; thirty-first, it is to be far from the views of the Two Vehicles (Sravakayana and Pratyekabuddhayana); and thirty-second, it is to praise the Mahayana (Bodhisattvayana). At that time, five hundred Bhikkhus (monks), having heard these teachings, were freed from defilements and attained the pure Dharma eye. And twelve thousand sentient beings together generated the mind of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). Then, after the World Honored One had taught the Dharma and benefited all sentient beings, he suddenly disappeared along with the Bhikkhus and the other attendees. At that time, King Prasenajit, having witnessed this event, was overjoyed and offered two robes worth one hundred thousand gold pieces to Bhadrasena Bodhisattva, saying, 'Excellent, noble one! May you compassionately accept this.'

善順菩薩告于王言：「大王當知，我於此衣不應受之。所以者何？然我自有百衲之衣，恒掛樹枝以為箱篋，一切眾生無欺奪想。我既自身無慳吝心，亦令他人不生愛著，其有施者名清凈施。」

時波斯匿王復作是言：「汝若不受，愿當爲我以足踏之，令我長夜安樂利益。」菩薩爾時為于王故，即以雙足踏此二衣。時波斯匿王謂菩薩言：「今此之衣，便於汝身為我受訖。我何所用？」

善順菩薩告于王言：「汝持此衣，施於城中貧窮苦惱無依怙者。」

爾時波斯匿王如菩薩教，持此二衣會諸貧人而施與之。時諸貧人觸斯衣者，狂者得心、聾者得聞、盲者得見、根不具者悉得具足，由於菩薩威神力故。彼時眾人俱發聲言：「我今以何報菩薩恩？」爾時空中有聲告曰：「諸人當知，善順菩薩不可以于花香飲食為報恩者，唯當速發菩提心耳。」是時五百貧人聞于空中有如是聲，咸說偈言：

「我等今者，　　發菩提心，　　當成正覺，　說諸勝法。　　于諸眾生，　　施以安樂，　我樂菩提，　　得佛法故。」

爾時波斯匿王白菩薩言：「善哉仁者！汝若詣彼將見如來，愿時報我，我當隨從。」

善順菩薩言：「大王當知，諸佛難值正法難聞，豈獨大王而自往耶？當爲眾生作于善

【現代漢語翻譯】現代漢語譯本善順菩薩（善於順應眾生的菩薩）對國王說：『大王應當知道，我不應該接受這件衣服。為什麼呢？因為我自己有百衲衣，常常掛在樹枝上作為箱子，一切眾生都不會有欺騙搶奪的想法。我既然自己沒有慳吝之心，也讓其他人不產生貪愛執著，這樣的施捨才稱得上是清凈的施捨。』當時，波斯匿王（古印度憍薩羅國國王）又說：『你如果不接受，希望你能用腳踩一下這件衣服，讓我長夜安樂受益。』菩薩當時爲了國王的緣故，就用雙腳踩了這兩件衣服。這時，波斯匿王對菩薩說：『現在這件衣服，就當您爲了我而接受了。我還要它做什麼呢？』善順菩薩對國王說：『您拿著這件衣服，施捨給城中那些貧窮困苦、無依無靠的人吧。』當時，波斯匿王按照菩薩的教導，拿著這兩件衣服，聚集了許多窮人，把衣服施捨給他們。當時，那些窮人接觸到這衣服的人，瘋癲的恢復了心智，耳聾的聽見了聲音，眼盲的看見了光明，肢體不全的都變得健全，這都是由於菩薩的威神力量。那時，眾人一起發出聲音說：『我們現在用什麼來報答菩薩的恩德呢？』這時，空中傳來聲音說：『各位應當知道，善順菩薩不能用鮮花、香料、飲食來報答他的恩德，唯有迅速發起菩提心才是報恩。』當時，五百個窮人聽到空中有這樣的聲音，都說了偈語：『我們現在，發起菩提心，當成就正覺，宣說殊勝的佛法。對於一切眾生，施予安樂，我樂於菩提，因為能得到佛法。』當時，波斯匿王對菩薩說：『太好了，仁者！如果您要去拜見如來（佛陀的尊稱），希望您到時候告訴我，我將跟隨您一起去。』善順菩薩說：『大王應當知道，諸佛難以值遇，正法難以聽聞，難道只有大王您自己去嗎？應當為眾生做善事。』

【English Translation】 English version The Bodhisattva Good-Compliance (a Bodhisattva who is good at complying with sentient beings) said to the king: 'Great King, you should know that I should not accept this garment. Why is that? Because I have my own patched robe, which I always hang on tree branches as a chest, and all sentient beings have no thought of deceit or robbery. Since I myself have no miserly heart, I also cause others not to generate attachment, and such giving is called pure giving.' At that time, King Pasenadi (King of Kosala in ancient India) said again: 'If you do not accept it, I wish you would step on this garment with your feet, so that I may have long-night peace and benefit.' The Bodhisattva then, for the sake of the king, stepped on the two garments with both feet. At this time, King Pasenadi said to the Bodhisattva: 'Now this garment, let it be that you have accepted it for my sake. What use do I have for it?' The Bodhisattva Good-Compliance said to the king: 'You should take this garment and give it to the poor, suffering, and helpless people in the city.' At that time, King Pasenadi, according to the Bodhisattva's teaching, took these two garments, gathered many poor people, and gave the garments to them. At that time, those poor people who touched the garments, the mad regained their minds, the deaf heard sounds, the blind saw light, and those with incomplete limbs became whole, all due to the Bodhisattva's majestic power. At that time, the people all spoke together, saying: 'What shall we use to repay the Bodhisattva's kindness?' At this time, a voice came from the sky, saying: 'You should know that the Bodhisattva Good-Compliance cannot be repaid with flowers, incense, or food; only by quickly generating the Bodhi mind is repayment.' At that time, five hundred poor people heard such a voice in the sky, and all spoke in verses: 'We now, Generate the Bodhi mind, Shall attain perfect enlightenment, Proclaim the supreme Dharma. To all sentient beings, Bestow peace and happiness, I rejoice in Bodhi, Because I can obtain the Buddha's Dharma.' At that time, King Pasenadi said to the Bodhisattva: 'Excellent, benevolent one! If you go to see the Tathagata (an honorific title for the Buddha), I hope you will tell me when the time comes, and I will follow you.' The Bodhisattva Good-Compliance said: 'Great King, you should know that the Buddhas are difficult to encounter, and the true Dharma is difficult to hear. Is it only for you to go alone? You should do good deeds for all sentient beings.'

友。王應於此舍衛城中敕諸人民悉令隨從，違王教者王法治之。所以者何？凡諸菩薩猶有眷屬圍繞莊嚴，況于王乎。」

時波斯匿王白菩薩言：「誰者是于菩薩眷屬？」

菩薩答言：「勸菩提心是菩薩眷屬，令覺悟故。勸見如來是菩薩眷屬，不虛妄故。勸聞正法是菩薩眷屬，獲多聞故。勸見聖眾是菩薩眷屬，得善友故。四攝是菩薩眷屬，攝眾生故。六波羅蜜是菩薩眷屬，增長菩提故。三十七品是菩薩眷屬，趣向道場故。菩薩有斯眷屬莊嚴侍衛，能摧魔軍至師子吼，登最勝處。」

爾時波斯匿王及諸大眾歡喜踴躍，九千眾生離煩惱垢得清凈眼。

佛說是經已，善順菩薩、波斯匿王，及諸天、人、乾闥婆、阿修羅等，聞佛所說，歡喜奉行。

大寶積經卷第九十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九十六

大唐三藏法師菩提流志奉　詔譯

勤授長者會第二十八

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱，皆是阿羅漢，諸漏已盡，無復煩惱得上調伏，猶如大龍，所作已辦，棄諸重擔，逮得己利，盡諸有結。正智解脫心得自在，最上應供，眾所知識。唯有阿難，猶在學地。其名曰：阿若憍陳如

【現代漢語翻譯】現代漢語譯本：『朋友，大王您應當在這舍衛城中命令所有人民都跟隨菩薩，違抗王命的人要依法懲處。為什麼呢？因為所有菩薩尚且有眷屬圍繞莊嚴，更何況是國王呢？』當時，波斯匿王對菩薩說：『誰是菩薩的眷屬呢？』菩薩回答說：『勸人發起菩提心是菩薩的眷屬，因為能使人覺悟。勸人見如來是菩薩的眷屬，因為真實不虛妄。勸人聽聞正法是菩薩的眷屬，因為能獲得廣博的知識。勸人見聖眾是菩薩的眷屬，因為能得到善友。四攝法是菩薩的眷屬，因為能攝受眾生。六波羅蜜是菩薩的眷屬，因為能增長菩提。三十七道品是菩薩的眷屬，因為能趨向菩提道場。菩薩有這些眷屬莊嚴侍衛，能摧毀魔軍，發出獅子吼，登上最殊勝的境界。』當時，波斯匿王和所有大眾歡喜踴躍，九千眾生遠離煩惱垢染，得到清凈的智慧眼。佛說完這部經后，善順菩薩、波斯匿王，以及諸天、人、乾闥婆（天上的樂神）、阿修羅（非天神）等，聽聞佛所說，都歡喜地奉行。《大寶積經》卷第九十五《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第九十六大唐三藏法師菩提流志奉詔翻譯勤授長者會第二十八如是我聞：一時，佛在舍衛國祇樹給孤獨園，與一千二百五十位大比丘在一起，他們都是阿羅漢（已斷除煩惱的聖者），諸漏已盡，不再有煩惱，已得到最上的調伏，猶如大龍，所作已辦，捨棄了所有重擔，獲得了自身的利益，斷盡了一切束縛。以正智解脫，心得自在，是最上應供，為大眾所熟知。只有阿難（佛陀的侍者），還在學習的階段。他們的名字是：阿若憍陳如（最初的五比丘之一）等。

【English Translation】 English version: 『Friend, the king should command all the people in this city of Sravasti to follow the Bodhisattva, and those who disobey the king's orders should be punished according to the law. Why is that? Because all Bodhisattvas still have retinues surrounding and adorning them, how much more so a king?』 At that time, King Prasenajit said to the Bodhisattva, 『Who are the retinue of the Bodhisattva?』 The Bodhisattva replied, 『Encouraging the aspiration for Bodhi is the retinue of the Bodhisattva, because it leads to awakening. Encouraging the sight of the Tathagata is the retinue of the Bodhisattva, because it is true and not false. Encouraging the hearing of the Dharma is the retinue of the Bodhisattva, because it leads to extensive learning. Encouraging the sight of the Sangha is the retinue of the Bodhisattva, because it leads to good friends. The Four Means of Attraction are the retinue of the Bodhisattva, because they gather sentient beings. The Six Paramitas are the retinue of the Bodhisattva, because they increase Bodhi. The Thirty-seven Factors of Enlightenment are the retinue of the Bodhisattva, because they lead to the Bodhi-ground. The Bodhisattva has these retinues to adorn and protect him, enabling him to destroy the armies of Mara, roar like a lion, and ascend to the most supreme place.』 At that time, King Prasenajit and all the assembly rejoiced and leaped for joy, and nine thousand beings were freed from the defilements of afflictions and obtained pure eyes of wisdom. After the Buddha finished speaking this sutra, the Bodhisattva Good-Order, King Prasenajit, and all the devas, humans, gandharvas (celestial musicians), asuras (demigods), and others, having heard what the Buddha had said, joyfully practiced it. The Great Treasure Trove Sutra, Volume 95 Taisho Tripitaka, Volume 11, No. 0310, The Great Treasure Trove Sutra The Great Treasure Trove Sutra, Volume 96 Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Chapter on the Elder's Diligent Teaching, Twenty-eighth Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Sravasti, together with a great assembly of twelve hundred and fifty Bhikkhus, all of whom were Arhats (saints who have eradicated afflictions), their outflows exhausted, without further afflictions, having attained the highest taming, like great dragons, having done what needed to be done, having cast off all burdens, having attained their own benefit, having exhausted all fetters. They were liberated through right wisdom, their minds were free, they were the most supreme recipients of offerings, and were known by the multitude. Only Ananda (the Buddha's attendant) was still in the stage of learning. Their names were: Ajnata Kaundinya (one of the first five disciples), and so on.

、摩訶迦葉、摩訶迦旃延、摩訶阿濕波、舍利弗、大目乾連、摩訶劫賓那、摩訶拘絺羅、摩訶梵頗、羅睺羅、難陀，如是等而為上首。復有菩薩摩訶薩五百人俱，皆得三昧及陀羅尼。

爾時舍衛大城有一長者名勇猛授，富有財寶倉庫盈溢，金銀琉璃、車𤦲馬瑙、珊瑚虎珀、摩尼真珠、象馬牛羊、奴婢僕使商估等類，一切眾多。時勇猛授與五百長者游宴聚會，作是議言：「諸仁者！佛出世難，人身難得，時亦難遇，于佛法中以信出家是事亦難，成比丘性亦復甚難，如法修行是亦為難，知恩報恩少恩不忘是人難得，能于佛法生信樂心是人難得，信樂成就是事復難，莊嚴佛法是事亦難，解脫生死倍復為難。我等為于聲聞辟支佛乘而求滅度，為當發趣最上佛乘。」咸復唱言：「我等寧于無上佛道而趣涅槃。」作是議已，前後圍繞出舍衛城向祇陀林，詣如來所頂禮佛足，右繞三匝卻坐一面。

爾時世尊知而故問，告長者言：「汝等何緣今來我所？」

時勇猛授與五百長者從座而起，偏袒右肩右膝著地，合掌向佛白言：「世尊！我等諸人同時集會作是議言：『佛世難遇，人身難得，乃至解脫生死倍復為難。我等為于聲聞辟支佛乘而求滅度，為當發趣最上佛乘。』咸作是言：『我等寧于無上佛道而趣涅槃。』由此

【現代漢語翻譯】現代漢語譯本：與會的有摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）、摩訶迦旃延（Mahakatyayana，佛陀的十大弟子之一，以論議第一著稱）、摩訶阿濕波（Mahasva，佛陀的弟子）、舍利弗（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）、大目乾連（Maudgalyayana，佛陀的十大弟子之一，以神通第一著稱）、摩訶劫賓那（Mahakappina，佛陀的弟子）、摩訶拘絺羅（Mahakausthila，佛陀的弟子）、摩訶梵頗（Mahabrahmaphala，佛陀的弟子）、羅睺羅（Rahula，佛陀的兒子，十大弟子之一，以密行第一著稱）、難陀（Nanda，佛陀的異母弟）等為首的上座弟子。還有五百位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）一同前來，他們都已證得三昧（samadhi，禪定）和陀羅尼（dharani，總持）。當時，舍衛大城（Sravasti，古印度城市）有一位名叫勇猛授的長者，他家財萬貫，倉庫里堆滿了金銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀、摩尼寶珠、珍珠，以及象、馬、牛、羊、奴婢、僕人和商人等各種各樣的人和物。勇猛授和五百位長者一起遊玩聚會時，他們議論道：『各位仁者！佛陀出世非常難得，得到人身也很難得，遇到佛法盛行的時代也很難得，在佛法中以信心出家更是難得，成就比丘的身份也很難，如法修行也很難，知恩圖報、不忘小恩的人也很難得，能在佛法中生起信樂之心的人也很難得，信樂成就更是難上加難，莊嚴佛法也很難，解脫生死更是難上加難。我們是應該追求聲聞乘（Sravakayana，小乘）或辟支佛乘（Pratyekabuddhayana，緣覺乘）而求得滅度呢，還是應該發願趣向最上乘的佛乘呢？』他們都說：『我們寧願追求無上的佛道而證得涅槃。』議論完畢后，他們前後簇擁著走出舍衛城，來到祇陀林（Jetavana，佛陀常住的精舍），去到如來（Tathagata，佛陀的稱號）所在之處，頂禮佛足，右繞三匝，然後退坐在一旁。這時，世尊明知故問，對長者們說：『你們今天來我這裡有什麼緣故嗎？』當時，勇猛授和五百位長者從座位上站起來，袒露右肩，右膝著地，合掌向佛稟告說：『世尊！我們這些人同時議論道：『佛陀出世難得，人身難得，乃至解脫生死更是難上加難。我們是應該追求聲聞乘或辟支佛乘而求得滅度呢，還是應該發願趣向最上乘的佛乘呢？』大家都說：『我們寧願追求無上的佛道而證得涅槃。』因此，我們今天來到這裡。』

【English Translation】 English version: Present were Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices), Mahakatyayana (one of the Buddha's ten great disciples, known for his eloquence), Mahasva (a disciple of the Buddha), Sariputra (one of the Buddha's ten great disciples, known for his wisdom), Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Mahakappina (a disciple of the Buddha), Mahakausthila (a disciple of the Buddha), Mahabrahmaphala (a disciple of the Buddha), Rahula (the Buddha's son, one of the ten great disciples, known for his discreet practices), Nanda (the Buddha's half-brother), and others, who were the leading disciples. There were also five hundred Bodhisattva-mahasattvas (great Bodhisattvas) present, all of whom had attained samadhi (meditative absorption) and dharani (retentive power). At that time, in the great city of Sravasti (an ancient Indian city), there was a wealthy elder named Vira-datta, whose wealth was abundant, with storehouses filled with gold, silver, lapis lazuli, tridacna, agate, coral, amber, mani jewels, pearls, as well as elephants, horses, cattle, sheep, slaves, servants, merchants, and all kinds of people and things. Vira-datta and five hundred elders were enjoying a gathering when they discussed: 'Virtuous ones! It is difficult for a Buddha to appear in the world, it is difficult to obtain a human body, it is difficult to encounter a time when the Dharma flourishes, it is difficult to leave home with faith in the Dharma, it is difficult to become a bhikkhu, it is difficult to practice according to the Dharma, it is difficult to find someone who is grateful and does not forget small kindnesses, it is difficult to find someone who can generate faith and joy in the Dharma, it is even more difficult to achieve faith and joy, it is difficult to adorn the Dharma, and it is even more difficult to be liberated from birth and death. Should we seek extinction by pursuing the Sravakayana (the Vehicle of Hearers) or the Pratyekabuddhayana (the Vehicle of Solitary Buddhas), or should we aspire to the supreme Buddhahood?' They all said: 'We would rather pursue the unsurpassed path of Buddhahood and attain Nirvana.' After this discussion, they went out of Sravasti, surrounded by each other, and headed towards Jetavana (the monastery where the Buddha often stayed), where they approached the Tathagata (the Buddha's title), bowed at his feet, circumambulated him three times, and then sat down to one side. Then, the World Honored One, knowing their intentions, asked the elders: 'What is the reason for your coming to me today?' At that time, Vira-datta and the five hundred elders rose from their seats, bared their right shoulders, knelt on their right knees, and, with palms joined, addressed the Buddha: 'World Honored One! We have all discussed together: 『It is difficult for a Buddha to appear in the world, it is difficult to obtain a human body, and it is even more difficult to be liberated from birth and death. Should we seek extinction by pursuing the Sravakayana or the Pratyekabuddhayana, or should we aspire to the supreme Buddhahood?』 We all said: 『We would rather pursue the unsurpassed path of Buddhahood and attain Nirvana.』 Therefore, we have come here today.'

議故，今詣如來、應、正等覺。世尊！菩薩摩訶薩志求阿耨多羅三藐三菩提者，應云何學？應云何住？云何修行？」

佛言：「善哉善哉！汝等發趣阿耨多羅三藐三菩提，來詣我所。應當諦聽，善思念之。如諸菩薩應學、應住、應所修行，當爲汝說。」時諸長者受教而聽。

佛告長者：「菩薩摩訶薩于阿耨多羅三藐三菩提勝志樂者，當於一切眾生起大悲心，應廣修行，應勤熏習。是故菩薩于身命財及以妻子、倉庫舍宅、飲食衣服、車乘臥具、花鬘涂香、一切樂具，應無所著。何以故？以諸眾生執著于身而生惡業，由惡業故墮地獄中。若於眾生起大悲心，于身命財則不執著，便生善趣。是故菩薩摩訶薩于阿耨多羅三藐三菩提勝志樂者，于諸眾生起慈悲已，應修大舍而不求報，不求報者應住戒律，三戒清凈應具忍辱，能忍諸惡應起精進不惜身命，應修一心安住禪定，應修智慧善巧方便，應於我人眾生壽命皆悉舍離。為眾生故，應行佈施護持凈戒。為眾生故，應修忍辱發起精進。為眾生故，應入禪定修習智慧善巧方便。」

時諸長者復白佛言：「世尊！我等於身及彼妻子一切財寶資生之具，心常愛惜。世尊！菩薩摩訶薩云何觀察，于身命財能無貪吝？」

爾時世尊告長者言：「善男子！菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本：我們正在討論，現在去拜見如來、應供、正等覺（如來的三種尊號）。世尊！菩薩摩訶薩（偉大的菩薩）如果立志追求阿耨多羅三藐三菩提（無上正等正覺），應該如何學習？應該如何安住？應該如何修行？」佛說：『好啊，好啊！你們爲了追求阿耨多羅三藐三菩提，來到我這裡。應當仔細聽，好好思考。關於菩薩應該如何學習、如何安住、如何修行，我將為你們解說。』當時，各位長者接受教誨，認真聽講。佛告訴長者們：『菩薩摩訶薩如果對阿耨多羅三藐三菩提有強烈的嚮往，應當對一切眾生生起大悲心，應該廣泛修行，應該勤奮熏習。因此，菩薩對於自己的身體、生命、財產，以及妻子、倉庫住宅、飲食衣服、車乘臥具、花鬘涂香、一切享樂之物，都應該不執著。為什麼呢？因為眾生執著于身體而造作惡業，由於惡業的緣故墮入地獄。如果對眾生生起大悲心，就不會執著于身體和財產，便能往生善道。所以，菩薩摩訶薩如果對阿耨多羅三藐三菩提有強烈的嚮往，在對眾生生起慈悲心之後，應該修習大舍而不求回報，不求回報的人應該遵守戒律，三戒清凈應該具備忍辱，能夠忍受各種惡行應該發起精進不惜生命，應該修習一心安住禪定，應該修習智慧和善巧方便，應該對於我、人、眾生、壽命這些概念都捨棄。爲了眾生的緣故，應該行佈施護持凈戒。爲了眾生的緣故，應該修習忍辱發起精進。爲了眾生的緣故，應該進入禪定修習智慧和善巧方便。』當時，各位長者又對佛說：『世尊！我們對於自己的身體以及妻子和一切財寶生活用品，內心常常愛惜。世尊！菩薩摩訶薩應該如何觀察，才能對身體和財產沒有貪戀呢？』這時，世尊告訴長者們：『善男子！菩薩摩訶薩』

【English Translation】 English version: We are discussing, and now we come to see the Tathagata, the Arhat, the Samyaksambuddha (three titles of the Buddha). World Honored One! If a Bodhisattva Mahasattva (a great Bodhisattva) aspires to Anuttara-samyak-sambodhi (supreme perfect enlightenment), how should they learn? How should they abide? How should they practice?' The Buddha said, 'Excellent, excellent! You have come to me seeking Anuttara-samyak-sambodhi. You should listen carefully and contemplate well. I will explain to you how Bodhisattvas should learn, abide, and practice.' At that time, the elders received the teaching and listened attentively. The Buddha told the elders, 'If a Bodhisattva Mahasattva has a strong aspiration for Anuttara-samyak-sambodhi, they should develop great compassion for all sentient beings, should practice extensively, and should diligently cultivate. Therefore, a Bodhisattva should not be attached to their body, life, possessions, as well as their wives, storehouses, houses, food, clothing, vehicles, bedding, garlands, perfumes, and all pleasurable things. Why? Because sentient beings are attached to their bodies and create evil karma, and due to evil karma, they fall into hell. If one develops great compassion for sentient beings, they will not be attached to their body and possessions, and will be reborn in good realms. Therefore, if a Bodhisattva Mahasattva has a strong aspiration for Anuttara-samyak-sambodhi, after developing compassion for sentient beings, they should practice great giving without seeking reward. Those who do not seek reward should abide by the precepts. With the three precepts pure, they should possess patience, be able to endure all evils, should generate diligence without cherishing their life, should cultivate one-pointedness and abide in samadhi, should cultivate wisdom and skillful means, and should abandon all concepts of self, person, sentient being, and life span. For the sake of sentient beings, they should practice giving and uphold pure precepts. For the sake of sentient beings, they should cultivate patience and generate diligence. For the sake of sentient beings, they should enter samadhi and cultivate wisdom and skillful means.' At that time, the elders again said to the Buddha, 'World Honored One! We are always attached to our bodies, wives, and all our possessions and necessities. World Honored One! How should a Bodhisattva Mahasattva observe so that they can be without greed and attachment to their body and possessions?' Then, the World Honored One told the elders, 'Good men! A Bodhisattva Mahasattva'

于阿耨多羅三藐三菩提勝志樂者，應觀此身無量過患，微塵積集生住異滅，唸唸遷流九漏瘡門，猶如毒蛇所住窟穴，其中無主如空聚落，畢竟破壞如壞瓦瓶，惡露盈溢猶如穢器，受諸不凈猶如圊廁，不可觸動猶如惡瘡，貪美為患如雜毒食，不識恩德如未生怨，欺誤於人如惡知識，癡愛為害如友獼猴，斷智慧命猶如殺者，奪諸善法猶如劫賊，常求人便猶如怨仇，無有慈心猶如魁膾，難可承事如暴惡人，如箭著身觸之則痛，如朽腐舍常務修治，如老弱乘難可驅策，如毒蛇篋不可附近，如逆旅館疲苦所集，如孤獨舍無所攝屬，如獄卒伺害，如王者憂國，如邊城警畏，如惡國多災，如破器難持，如祠火無厭，如陽焰虛誑，如幻化惑人，如析芭蕉中無堅實，如水聚沫不可執持，如水上泡速起速滅，如河岸樹臨危動搖，如駛河流終歸死海。」

復告長者：「次觀此身前後因緣，初從欲愛和合而生，為長養故咽于摶食，至於生藏痰陰消之。次至黃藏將欲熟時，則變為酢。次至風藏風分汁滓，各別流行成大小便，汁變為血、血變為肉，肉處生脂、脂處為骨、骨中生髓，如是身緣前後不凈。若諸菩薩作是觀時，復應思惟，如此身者三百六十骨聚所成，如朽壞舍。諸節支援，以四細脈周匝彌布，五百分肉猶若泥塗，六脈相系、五百筋

【現代漢語翻譯】現代漢語譯本：對於那些立志追求無上正等正覺的人，應當觀察這個身體有無量的過患，它是由微小的塵埃積聚而成，經歷生、住、異、滅，唸唸遷流，如同九個漏瘡的門，又像毒蛇居住的洞穴，其中沒有主宰，如同空無一人的村落，最終會破壞，如同破損的瓦瓶，充滿污穢的液體，如同骯髒的器皿，承受各種不凈之物，如同廁所，不可觸碰，如同惡瘡，貪戀美色會帶來禍患，如同摻雜毒藥的食物，不識恩德，如同未出生的怨恨，欺騙他人，如同惡劣的知識，癡迷的愛戀會帶來傷害，如同朋友般的獼猴，斷絕智慧的生命，如同殺人者，奪走一切善法，如同強盜，常常尋找他人的破綻，如同仇敵，沒有慈悲之心，如同劊子手，難以侍奉，如同暴虐之人，如同箭射中身體，觸碰就會疼痛，如同朽爛的房屋，需要經常修繕，如同老弱的馬車，難以驅使，如同裝有毒蛇的箱子，不可靠近，如同旅店，疲憊困苦聚集的地方，如同孤獨的房屋，沒有歸屬，如同獄卒伺機加害，如同君王憂慮國家，如同邊境城市充滿警惕和畏懼，如同惡劣的國家多災多難，如同破損的器皿難以拿穩，如同祭祀的火焰永不滿足，如同陽光下的幻影虛假不實，如同幻術迷惑人，如同剖開芭蕉樹，其中沒有堅實之處，如同水聚成的泡沫，不可執持，如同水上的氣泡，迅速產生又迅速破滅，如同河岸邊的樹木，面臨危險搖搖欲墜，如同奔流的河流，最終歸於死海。又告訴長者：『接下來觀察這個身體前後的因緣，最初是從慾望和愛戀的結合而產生，爲了滋養它，吞嚥食物，食物進入生藏，被痰液和陰氣消化。接著進入黃藏，將要成熟時，就變成酸味。再進入風藏，風將汁液和殘渣分開，各自流動形成大小便，汁液變成血，血變成肉，肉中生出脂肪，脂肪中生出骨頭，骨頭中生出骨髓，這樣身體的因緣前後都是不乾淨的。如果各位菩薩這樣觀察時，還應當思考，這個身體是由三百六十塊骨頭聚集而成，如同朽壞的房屋。各個關節支撐著身體，由四條細脈周匝分佈，五百份肉如同泥土塗抹，六條脈絡相互連線，五百條筋脈相互纏繞。』

【English Translation】 English version: For those who aspire to the supreme enlightenment of Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment), they should contemplate this body as having immeasurable faults. It is an accumulation of minute particles, undergoing birth, dwelling, change, and destruction, constantly flowing and changing, like nine leaking wounds, like a cave inhabited by poisonous snakes. It is without a master, like an empty village, ultimately subject to destruction, like a broken clay pot, filled with foul fluids, like a dirty vessel, receiving all kinds of impurities, like a toilet, untouchable, like a malignant sore, craving beauty leads to suffering, like food mixed with poison, ungrateful, like an unborn resentment, deceiving others, like an evil acquaintance, infatuated love causes harm, like a monkey friend, cutting off the life of wisdom, like a murderer, stealing all good dharmas, like a robber, constantly seeking others' weaknesses, like an enemy, without compassion, like an executioner, difficult to serve, like a violent person, like an arrow piercing the body, painful to touch, like a dilapidated house, constantly needing repair, like an old and weak carriage, difficult to drive, like a box containing poisonous snakes, not to be approached, like an inn, a place where weariness and suffering gather, like a solitary house, without belonging, like a prison guard waiting to harm, like a king worrying about his country, like a border city filled with vigilance and fear, like an evil country with many disasters, like a broken vessel difficult to hold, like a sacrificial fire that is never satisfied, like a mirage, false and unreal, like an illusion that deceives people, like a banana tree that is hollow inside, like foam on water, impossible to grasp, like a bubble on water, quickly arising and quickly disappearing, like a tree on a riverbank, swaying precariously, like a swift river, ultimately flowing into the dead sea. Furthermore, the Buddha told the elder, 'Next, contemplate the causes and conditions of this body, from beginning to end. Initially, it arises from the union of desire and love. To nourish it, one swallows food, which enters the 'raw' organ and is digested by phlegm and yin. Then, it goes to the 'yellow' organ, and as it is about to mature, it turns sour. Next, it goes to the 'wind' organ, where the wind separates the fluids and dregs, each flowing separately to form urine and feces. The fluids turn into blood, the blood turns into flesh, fat grows in the flesh, bones grow in the fat, and marrow grows in the bones. Thus, the causes and conditions of the body are impure from beginning to end. If bodhisattvas contemplate in this way, they should also consider that this body is formed by the gathering of three hundred and sixty bones, like a dilapidated house. The joints support the body, with four fine veins spreading around, five hundred portions of flesh like mud, six veins connected to each other, and five hundred tendons intertwined.'

纏、七百細脈以為編絡，十六粗脈鉤帶相連，有二肉繩長三尋半於內纏結，十六腸胃繞生熟藏，二十五氣脈猶如窗隙，一百七關穴如破碎器，八萬毛孔如亂草覆，五根七竅不凈盈滿，七重皮裹六味長養，猶如祠火吞受無厭。如是之身，一切臭穢自性潰爛，誰當於此愛重憍慢？唯應觀察，如借他器、猶車運載、但為養育，至菩提故。」

爾時世尊而說偈言：

「是身眾穢器，　　猶如貯糞瓶，　凡夫無智慧，　　恃色生憍慢。　鼻中洟恒流，　　口氣常臭穢，　眼眵蟲遍身，　　誰當生凈想？　如人執持炭，　　磨瑩欲令白，　假使至盡時，　　體色終無變。　設欲凈其身，　　傾河以自洗，　身盡莫能凈，　　其事亦如是。」

於時世尊說此偈已，復告五百諸長者言：「若諸菩薩發勝志樂趣于阿耨多羅三藐三菩提者，應觀此身四十四種。何等名為四十四種？一者此身可厭性無和合故，二者此身臭穢膿血常流故，三者是身不堅畢竟敗壞故，四者是身羸弱支節相持故，五者是身不凈穢惡流溢故，六者是身如幻誑惑凡愚故，七者是身瘡門九處常流故，八者是身火然慾火盛故，九者是身為火瞋火猛故，十者是身遍然癡火遍故，十一者是身盲冥貪瞋癡故，十二者是身墮網愛網覆故，十三者是身瘡聚

【現代漢語翻譯】現代漢語譯本：身體由纏繞的七百條細脈編織成網路，十六條粗脈鉤連相接，內部有兩條長三尋半的肉繩纏繞，十六個腸胃圍繞著生藏和熟藏，二十五條氣脈如同窗戶的縫隙，一百七個關穴如同破碎的器皿，八萬個毛孔如同覆蓋的亂草，五根和七竅充滿了不凈之物，七層面板包裹著六味滋養，就像祠堂的火吞噬而不知滿足。這樣的身體，一切都是臭穢的，自性潰爛，誰會因此而愛戀和驕傲自滿呢？應該觀察到，它就像借來的器物、像車子一樣用來運載，只是爲了養育，最終是爲了達到菩提的境界。

那時，世尊說了偈語：

『這個身體是各種污穢的容器，就像裝糞便的瓶子，凡夫沒有智慧，依仗著外表而產生驕慢。鼻涕經常流淌，口中的氣息總是臭穢，眼睛裡有眼屎，身上遍佈蟲子，誰會對此產生清凈的想法呢？就像有人拿著炭，想要磨光它使之變白，即使磨到最後，它的顏色也終究不會改變。如果想要凈化身體，即使傾盡河流來清洗，身體也終究不能乾淨，事情就是這樣。』

當時，世尊說完這偈語后，又告訴五百位長者說：『如果各位菩薩發起了殊勝的志願，想要趣向阿耨多羅三藐三菩提（無上正等正覺），就應該觀察這個身體的四十四種不凈。哪四十四種呢？第一，這個身體令人厭惡，因為沒有和合的自性；第二，這個身體臭穢，膿血經常流淌；第三，這個身體不堅固，終究會敗壞；第四，這個身體虛弱，肢體互相支撐；第五，這個身體不乾淨，污穢之物不斷流出；第六，這個身體如幻，迷惑愚癡的凡夫；第七，這個身體有九個瘡口，經常流出不凈之物；第八，這個身體像火一樣燃燒，**盛；第九，這個身體被嗔恨之火猛烈燃燒；第十，這個身體被癡火遍佈燃燒；第十一，這個身體盲目，被貪嗔癡所矇蔽；第十二，這個身體墮入羅網，被愛慾之網覆蓋；第十三，這個身體是瘡的聚集地

【English Translation】 English version: The body is woven with seven hundred fine veins, sixteen coarse veins are hooked together, there are two flesh ropes three and a half fathoms long intertwined inside, sixteen intestines surround the raw and cooked organs, twenty-five air channels are like window gaps, one hundred and seven acupoints are like broken vessels, eighty thousand pores are like tangled grass, the five roots and seven orifices are filled with impurities, seven layers of skin wrap around the six tastes that nourish it, like a temple fire that devours without satisfaction. Such a body, all of it is foul and putrid by nature, who would love and be arrogant about it? One should observe that it is like a borrowed vessel, like a vehicle for transportation, only for nourishment, ultimately for the sake of reaching Bodhi.

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

'This body is a vessel of many impurities, like a jar for storing feces. Ordinary people lack wisdom, relying on appearance to generate arrogance. Snot constantly flows from the nose, the breath is always foul, the eyes have eye mucus, and the body is covered with insects. Who would generate pure thoughts about this? It is like a person holding charcoal, trying to polish it to make it white. Even if they polish it to the end, its color will never change. If one wants to purify the body, even if one pours out a river to wash it, the body will never be clean. It is just like that.'

At that time, after the World Honored One spoke this verse, he again told the five hundred elders: 'If you Bodhisattvas have generated a superior aspiration, wanting to proceed towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), you should observe the forty-four kinds of impurities of this body. What are the forty-four kinds? First, this body is repulsive because it has no harmonious nature; second, this body is foul, with pus and blood constantly flowing; third, this body is not firm and will ultimately decay; fourth, this body is weak, with limbs supporting each other; fifth, this body is impure, with filth constantly flowing out; sixth, this body is like an illusion, deceiving foolish ordinary people; seventh, this body has nine sores, constantly flowing with impurities; eighth, this body is like a burning fire, **intense; ninth, this body is fiercely burned by the fire of anger; tenth, this body is burned all over by the fire of ignorance; eleventh, this body is blind, obscured by greed, anger, and ignorance; twelfth, this body has fallen into a net, covered by the net of desire; thirteenth, this body is a collection of sores

瘡遍滿故，十四者是身不安四百四病故，十五者諸蟲住處八萬戶蟲故，十六者是身無常畢竟歸死故，十七者是身頑癡於法無知故，十八者猶如瓦器生住壞故，十九者是身逼迫多憂惱故，二十者無有救護必壞滅故，二十一者是身險惡諂誑難知故，二十二者如無底坑諸欲難滿故，二十三者如火受薪貪色無厭故，二十四者身無厭足貪受五欲故，二十五者如被捶打隨損害故，二十六者是身不定盛衰增減故，二十七者身隨心轉不正思惟故，二十八者身不知恩必棄冢間故，二十九者身為他食狐狼所啖故，三十者身如機關筋骨相持故，三十一者身不可觀膿血糞穢故，三十二者身不自由依飲食生故，三十三者身妄纏裹終敗壞故，三十四者身為惡友多逆害故，三十五者身為殺者自殘害故，三十六者身為苦器苦所逼故，三十七者身為苦聚五蘊生故，三十八者身為無主眾緣生故，三十九者是身無命離男女相故，四十者是身為空應觀蘊界處故，四十一者是身虛妄如夢中故，四十二者是身不實如幻化故，四十三者身為幻惑如陽焰故，四十四者身為欺誑如影像故。是為四十四種。菩薩作是觀時，所有身命愛慾執著，妻子舍宅飲食衣服、車乘香鬘一切樂具，皆悉厭離無所顧戀，速能成就六波羅蜜疾得阿耨多羅三藐三菩提。」

爾時世尊而說偈言

【現代漢語翻譯】現代漢語譯本身體佈滿瘡痍，這是第一點；第二點是身體不安，有四百零四種疾病；第三點是身體是各種蟲類的住所，有八萬戶蟲；第四點是身體無常，終將歸於死亡；第五點是身體愚鈍無知，對佛法一無所知；第六點是身體猶如瓦器，有生住壞的過程；第七點是身體充滿逼迫，多有憂愁煩惱；第八點是身體沒有救護，必定會壞滅；第九點是身體險惡，虛偽狡詐難以捉摸；第十點是身體如同無底深坑，慾望難以滿足；第十一點是身體如同火焰，貪求色慾永無厭足；第十二點是身體不知滿足，貪求五欲；第十三點是身體如同被捶打，容易受到損害；第十四點是身體不定，有盛衰增減的變化；第十五點是身體隨心而轉，容易產生不正的思惟；第十六點是身體不知恩情，最終會被拋棄在墳墓之間；第十七點是身體成為他人的食物，被狐狼吞食；第十八點是身體如同機關，由筋骨相互支撐；第十九點是身體不可觀看，充滿膿血糞穢；第二十點是身體不自由，依賴飲食而生存；第二十一點是身體被虛妄纏裹，終將敗壞；第二十二點是身體如同惡友，多會帶來逆境和傷害；第二十三點是身體如同殺手，會自我殘害；第二十四點是身體如同苦器，被痛苦所逼迫；第二十五點是身體是苦的聚集，由五蘊（色、受、想、行、識）產生；第二十六點是身體沒有主宰，由各種因緣和合而生；第二十七點是身體沒有生命，脫離了男女的表象；第二十八點是身體是空性的，應當觀察五蘊、十二處、十八界；第二十九點是身體虛妄不實，如同夢境；第三十點是身體不真實，如同幻化；第三十一點是身體如同幻覺，如同陽焰；第三十二點是身體如同欺騙，如同影像。以上是四十四種觀察。菩薩在做這些觀察時，對於身體、生命、愛慾的執著，以及妻子、房屋、飲食、衣服、車乘、香鬘等一切享樂之物，都會厭離，不再留戀，從而迅速成就六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），快速證得阿耨多羅三藐三菩提（無上正等正覺）。這時，世尊說了偈語：

【English Translation】 English version The body is full of sores, this is the first; the second is that the body is uneasy, with four hundred and four diseases; the third is that the body is the dwelling place of various insects, with eighty thousand insect families; the fourth is that the body is impermanent, ultimately returning to death; the fifth is that the body is dull and ignorant, knowing nothing of the Dharma; the sixth is that the body is like a clay pot, with the process of birth, dwelling, and decay; the seventh is that the body is full of pressure, with much worry and affliction; the eighth is that the body has no protection and will surely perish; the ninth is that the body is treacherous, deceitful, and difficult to know; the tenth is that the body is like a bottomless pit, with desires that are difficult to satisfy; the eleventh is that the body is like a flame, with insatiable greed for sensual pleasures; the twelfth is that the body is never satisfied, greedily accepting the five desires; the thirteenth is that the body is like being beaten, easily damaged; the fourteenth is that the body is unstable, with changes of prosperity and decline; the fifteenth is that the body follows the mind, easily generating incorrect thoughts; the sixteenth is that the body is ungrateful, ultimately being abandoned in the graveyard; the seventeenth is that the body becomes food for others, devoured by foxes and wolves; the eighteenth is that the body is like a machine, supported by muscles and bones; the nineteenth is that the body is not to be looked at, full of pus, blood, and filth; the twentieth is that the body is not free, dependent on food for survival; the twenty-first is that the body is wrapped in falsehood, ultimately decaying; the twenty-second is that the body is like a bad friend, often bringing adversity and harm; the twenty-third is that the body is like a killer, harming itself; the twenty-fourth is that the body is like a vessel of suffering, oppressed by pain; the twenty-fifth is that the body is a collection of suffering, arising from the five aggregates (form, feeling, perception, mental formations, consciousness); the twenty-sixth is that the body has no master, arising from various causes and conditions; the twenty-seventh is that the body has no life, separate from the appearance of male and female; the twenty-eighth is that the body is empty, one should observe the five aggregates, twelve sense bases, and eighteen realms; the twenty-ninth is that the body is false and unreal, like a dream; the thirtieth is that the body is not real, like an illusion; the thirty-first is that the body is like an illusion, like a mirage; the thirty-second is that the body is like a deception, like a reflection. These are the forty-four observations. When a Bodhisattva makes these observations, they will become disgusted with and detached from their attachment to the body, life, and desires, as well as their wives, houses, food, clothing, vehicles, garlands, and all other pleasures, no longer clinging to them, thus quickly achieving the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) and quickly attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). At that time, the World Honored One spoke in verse:

：

「善得人身甚為難，　　莫為此身造眾惡，　畢竟冢間喂狐狼，　　勿為惡見生貪愛。　凡愚迷惑癡狂故，　　由愛此身造諸業，　此身亦復不知恩，　　晝夜唯增眾苦緣。　機關動轉常疲睏，　　洟唾便利恒充滿，　飢渴寒熱相煎迫，　　何有智者愛此身？　此身無厭如大坑，　　徒能長養眾怨害，　由此身故常作惡，　　于無量劫受諸苦。　應念定死修勝福，　　正信生於佛法中，　飲食衣服及涂香，　　長養此身來已久。　誰能執持令不壞，　　應知無益勿耽迷，　牟尼世尊難可遇，　　無量劫中時出現。　當於佛法生凈信。　　惡道可畏勿隨行，　設令壽命千億歲，　　猶懼無常生厭離，　何況須臾不可保，　　為彼沉淪惡趣中？　或有惡友來相勸，　　人身難得今已得，　多求財寶受娛樂，　　及此盛年恣嬉遊。　何有求財而樂者？　　設得守護猶勤苦。　如此愚人徒妄言，　　是故智者應觀察。　財物如幻亦如夢，　　愚癡眾生被誑惑，　剎那時得剎那失，　　何有智者生愛心？　譬如幻師幻化事，　　乾闥婆城種種色，　財寶如是誑凡愚，　　于虛妄中何有實？　種種苦惱求財利，　　水火王賊常侵奪，　由此能為眾苦因，　　何有智者生愛

【現代漢語翻譯】現代漢語譯本能得到人身是非常困難的，不要因為這個身體而造作各種惡業。畢竟死後身體會留在墳墓間餵養狐狼，不要因為錯誤的見解而產生貪愛。凡夫俗子因為迷惑和愚癡，由於貪愛這個身體而造作各種業。這個身體也不知感恩，日夜只會增加各種痛苦的因緣。身體像機器一樣運轉常常疲憊不堪，充滿著鼻涕、唾液和大小便。飢餓、乾渴、寒冷、炎熱互相煎熬逼迫，哪裡有智慧的人會貪愛這個身體呢？這個身體像一個沒有底的大坑，只會增長各種怨恨和傷害。因為這個身體的緣故常常造作惡業，在無量劫中遭受各種痛苦。應該想到必定會死亡，修習殊勝的福德，在佛法中生起正信。飲食、衣服和涂香，用來滋養這個身體已經很久了。誰能夠執持這個身體讓它不壞呢？應該知道這些都是沒有益處的，不要沉迷其中。牟尼世尊（釋迦牟尼佛）難以遇到，在無量劫中才出現一次。應當對佛法生起清凈的信心，惡道是可怕的，不要跟隨它走。即使壽命有千億歲，仍然會因為無常而感到厭離，何況壽命短暫不可保，為何要爲了它而沉淪到惡道中呢？或許有惡友來勸說，人身難得現在已經得到了，應該多求財寶享受娛樂，趁著年輕盡情嬉戲遊樂。哪裡有求財而能快樂的人呢？即使得到了，守護它仍然很辛苦。這些愚人只是在說妄語，所以有智慧的人應該觀察。財物就像幻象也像夢境，愚癡的眾生被它迷惑欺騙。剎那間得到，剎那間失去，哪裡有智慧的人會生起貪愛之心呢？譬如幻術師變幻出來的東西，乾闥婆城（海市蜃樓）的各種色彩，財寶也是這樣欺騙凡夫俗子，在虛妄之中哪裡有真實呢？爲了求取財利而遭受各種苦惱，水災、火災、官府、盜賊常常侵奪，因此能成為各種痛苦的根源，哪裡有智慧的人會生起貪愛之心呢？

【English Translation】 English version It is very difficult to obtain a human body; do not create various evils because of this body. After all, the body will be left in the tomb to feed foxes and wolves; do not generate greed and attachment due to wrong views. Ordinary people, due to confusion and ignorance, create various karmas because of their attachment to this body. This body is also ungrateful, and day and night it only increases the causes of various sufferings. The body, like a machine, is often tired and exhausted, filled with mucus, saliva, and excrement. Hunger, thirst, cold, and heat torment and oppress each other; how can a wise person be attached to this body? This body is like a bottomless pit, only capable of increasing various resentments and harms. Because of this body, one often creates evil karma, and suffers various pains in countless kalpas. One should contemplate the certainty of death, cultivate superior merits, and generate right faith in the Dharma. Food, clothing, and perfumes have been used to nourish this body for a long time. Who can hold onto this body and prevent it from decaying? One should know that these are useless; do not be deluded by them. Muni World Honored One (Shakyamuni Buddha) is difficult to encounter; he appears only once in countless kalpas. One should generate pure faith in the Dharma; the evil paths are terrifying, do not follow them. Even if one's lifespan is billions of years, one would still feel aversion due to impermanence, How much more so when life is short and uncertain, why would one sink into the evil paths for its sake? Perhaps evil friends will come to advise, 'It is difficult to obtain a human body, and now you have it,' 'Seek wealth and enjoy pleasures, and indulge in amusement while you are young.' Where is there anyone who seeks wealth and finds happiness? Even if one obtains it, guarding it is still laborious. Such foolish people are just speaking falsely; therefore, the wise should observe. Wealth is like an illusion and like a dream; ignorant beings are deceived by it. In an instant it is gained, in an instant it is lost; how can a wise person generate attachment? It is like the illusions created by a magician, the various colors of a Gandharva city (mirage), Wealth is like this, deceiving ordinary people; in the illusory, where is there any reality? One suffers various pains to seek wealth and profit; floods, fires, officials, and thieves often seize it. Therefore, it can become the cause of various sufferings; how can a wise person generate attachment?

樂？　有諸常懷貪愛者，　　馳逐財利無厭時，　能于父母無慈心，　　乃至親屬生怨害。　言語善順心乖違，　　造作種種欺誑緣，　或學邪論邪咒等，　　夸炫伎藝如淫女。　或復諂誑現柔和，　　或復剛強示威猛，　如是無量眾惡業，　　莫不皆由財利生。　珊瑚金玉摩尼珠，　　是物本來如泡沫，　不能了知如幻化，　　為此虛誑墜三塗。　彌勒世尊出現時，　　一生次當補我處，　國界黃金而布地，　　是等為從何所來？　劫盡世間悉燒壞，　　須彌河海盡燋枯，　畢竟磨滅歸虛空，　　而此寶物何從去？　種種惡業求財物，　　養育妻子謂歡娛，　臨命終時苦逼身，　　妻子無能相救者。　于彼三塗怖畏中，　　不見妻子及親識，　車馬財寶屬他人，　　受苦誰能共分者？　父母兄弟及妻子，　　朋友僮僕並珍財，　死去無一來相親，　　唯有黑業常隨逐。　智人終不為親愛，　　作諸惡業入阿鼻，　唯除業盡方得出，　　親屬無有能代者。　閻羅使者唯考業，　　不問親緣及友朋，　汝得人身不捨惡，　　極苦今應甘忍受。　閻羅常告彼罪人，　　無有少罪我能加，　汝自作罪今自來，　　業報自招無代者。　父母妻子無能救，　　唯當勤修出離

【現代漢語翻譯】現代漢語譯本快樂嗎？那些常常懷有貪愛的人，追逐財富利益永不滿足，對父母沒有慈愛之心，甚至對親屬產生怨恨和傷害。言語上和善順從，內心卻乖戾違背，製造各種欺騙的手段，或者學習邪門歪道和咒語等，像戲子一樣誇耀自己的技藝。或者諂媚欺騙，表面柔和，或者剛強兇猛，像這樣無量眾多的惡業，沒有不是因為貪圖財利而產生的。珊瑚、金玉、摩尼珠（一種珍貴的寶石），這些東西本來就像泡沫一樣虛幻，不能明白它們如夢幻泡影，因此爲了這些虛妄的東西而墮入三惡道。彌勒（未來佛）世尊出現的時候，他一生之後將繼承我的位置，那時國土用黃金鋪地，這些東西是從哪裡來的呢？劫數終結時，世間一切都會被燒燬，須彌山（佛教中的聖山）、河流、大海都會被燒焦枯竭，最終都會磨滅歸於虛空，而這些寶物又會到哪裡去呢？用各種惡業來追求財物，養育妻子兒女，以為是快樂，臨命終時，痛苦逼迫身體，妻子兒女沒有誰能救得了你。在那三惡道的恐怖之中，看不到妻子兒女和親人朋友，車馬財寶都屬於別人，所受的痛苦又有誰能和你分擔呢？父母、兄弟和妻子兒女，朋友、僕人和珍貴的財物，死去時沒有一個會來親近你，只有黑業（惡業）會一直跟隨著你。有智慧的人終究不會爲了親愛的人，去做各種惡業而墮入阿鼻地獄（佛教中最痛苦的地獄），只有等到業報結束才能出來，親屬沒有誰能代替你受苦。閻羅（地獄之王）的使者只會考察你的業報，不會問你的親緣和朋友，你得到了人身卻不捨棄惡行，現在就應該甘心忍受極大的痛苦。閻羅常常告訴那些罪人，我沒有給你增加絲毫的罪過，是你自己造的罪，現在自己來承受，業報是自己招來的，沒有人能代替。父母妻子兒女都不能救你，唯有勤奮修行才能解脫。

【English Translation】 English version Is there joy? Those who constantly harbor greed and attachment, Chase after wealth and profit without satisfaction, Have no compassion for their parents, And even generate resentment and harm towards relatives. Their words are kind and compliant, but their hearts are perverse and contrary, They create all sorts of deceptive schemes, Or learn evil doctrines and spells, etc., Boasting about their skills like performers. Or they are flattering and deceitful, appearing gentle, Or they are strong and fierce, Such countless evil deeds, All arise from the pursuit of wealth and profit. Coral, gold, jade, and mani jewels (a precious gem), These things are originally like bubbles, Unable to understand their illusory nature, Therefore, they fall into the three evil realms for these false things. When Maitreya (the future Buddha) appears, After his life, he will succeed to my position, At that time, the land will be paved with gold, Where do these things come from? When the kalpa ends, the world will be burned, Mount Sumeru (a sacred mountain in Buddhism), rivers, and seas will be scorched and dried up, Eventually, they will all be extinguished and return to emptiness, And where will these treasures go? Seeking wealth through various evil deeds, Raising wives and children, thinking it is joy, When death approaches, suffering will torment the body, None of the wives and children can save you. In the terror of the three evil realms, You will not see your wives, children, and relatives, Carriages, horses, and treasures will belong to others, Who can share the suffering you endure? Parents, brothers, and wives and children, Friends, servants, and precious wealth, When you die, none will come to be close to you, Only black karma (evil karma) will always follow you. Wise people will never, for the sake of loved ones, Commit evil deeds and fall into Avici Hell (the most painful hell in Buddhism), Only when the karmic retribution ends can they come out, No relatives can suffer in your place. The messengers of Yama (the king of hell) only examine your karma, They will not ask about your relatives and friends, You obtained a human body but did not abandon evil deeds, Now you should willingly endure extreme suffering. Yama often tells those sinners, I have not added the slightest sin to you, It is your own sin that you have created, and now you must bear it yourself, Karmic retribution is self-inflicted, and no one can take your place. Parents, wives, and children cannot save you, Only through diligent practice can you achieve liberation.

因，　是故應舍枷鎖業，　　善知遠離求安樂，　於家妻子應生怖，　　恒依佛教正修行，　在家熾然為苦本，　　猶如炎爐甚可畏。　身心燋熱鎮燒燃，　　誰有智者生貪著？　愛樂修行諸佛教，　　無所營求為快樂。　愚闇凡夫不覺知，　　家為苦本橫貪愛，　于彼皮筋骨肉中，　　迷惑妄生夫婦想，　不能了知如幻化，　　凡夫於此生貪著。　智者能知此過患，　　世間欲樂皆捐棄，　樂法當如求藥想，　　應速舍離居家縛。」

爾時五百長者聞此法已得無生忍，歡喜踴躍而說偈言：

「慶哉獲大利，　　諸利中最上，　我等於佛法，　　皆生欣樂心。　發趣于菩提，　　利樂眾生類，　以善而養命，　　覺慧自安心。　憐愍諸眾生，　　愿當成佛道，　我等皆已發，　　無上菩提心。　金色相莊嚴，　　照明於世界，　樂菩提心者，　　當得如來身。　大心菩提心，　　諸心中最上，　解脫一切縛，　　具足諸功德。　少福諸眾生，　　於此無欣樂，　不觀生死過，　　不樂菩提心。　菩提心功德，　　若有色方分，　周遍虛空界，　　無能容受者？　恒河沙數等，　　諸佛剎土中，　假使布珍寶，　　供養于諸佛。　有能一合掌，　　迴向

【現代漢語翻譯】現代漢語譯本因此，應當捨棄束縛的業力，明智地知道遠離以尋求安樂，對於家庭妻兒應當心生畏懼，恒常依循佛教正法修行，在家生活如同熾熱的火焰，是痛苦的根源，非常可怕。身心如同被火焰炙烤，誰有智慧還會貪戀執著呢？喜愛修行諸佛的教誨，無所求才是真正的快樂。愚昧無知的凡夫不明白這個道理，把家庭當作痛苦的根源卻橫生貪愛，在那些皮、筋、骨、肉之中，迷惑地妄想產生夫婦之情，不能了知這一切如夢幻泡影，凡夫因此而產生貪戀執著。有智慧的人能夠明白這些過患，世間的慾望享樂都應當拋棄，喜愛佛法應當像渴求藥物一樣，應當迅速舍離居家生活的束縛。當時，五百位長者聽聞此法后，獲得了無生法忍（Anutpattika-dharmakshanti，對法不生不滅的領悟），歡喜踴躍，並說偈頌道：慶幸啊，我們獲得了最大的利益，這是所有利益中最殊勝的，我們對於佛法都生起了歡喜之心。發起趨向菩提（Bodhi，覺悟）之心，利益安樂一切眾生，以善行來養護生命，覺悟的智慧使自己內心安寧。憐憫一切眾生，愿能成就佛道，我們都已發起了無上的菩提心。金色光芒莊嚴殊勝，照亮整個世界，喜愛菩提心的人，將能獲得如來（Tathagata，佛的稱號）之身。偉大的菩提心，是所有心中最殊勝的，能夠解脫一切束縛，具足一切功德。福德淺薄的眾生，對此不會感到歡喜，不觀察生死的過患，不喜愛菩提心。菩提心的功德，如果有形體和方位，即使充滿整個虛空界，也沒有能夠容納它的地方。如同恒河沙數那樣多的佛剎（Buddha-kshetra，佛的國土）中，假設用珍寶來佈施，供養諸佛。如果有人能夠合掌一次，迴向

【English Translation】 English version Therefore, one should abandon the karma of bondage, wisely know to distance oneself to seek peace and happiness, one should feel fear towards family and children, constantly follow the Buddha's teachings and practice diligently. Living at home is like a blazing fire, the root of suffering, and is very dreadful. The body and mind are scorched as if by flames, who with wisdom would still be greedy and attached? To love practicing the teachings of all Buddhas, to seek nothing is true happiness. Ignorant ordinary people do not understand this principle, they take the home as the root of suffering yet develop greedy love, in those skin, tendons, bones, and flesh, they are deluded and falsely imagine the relationship of husband and wife, unable to understand that all of this is like an illusion, ordinary people therefore develop greed and attachment. Those with wisdom can understand these faults, worldly desires and pleasures should all be abandoned, loving the Dharma should be like seeking medicine, one should quickly abandon the bondage of household life. At that time, five hundred elders, having heard this Dharma, attained the Anutpattika-dharmakshanti (the patience of non-arising of dharmas), rejoiced and exclaimed in verses: Rejoice, we have obtained the greatest benefit, this is the most supreme of all benefits, we have all developed a joyful heart towards the Buddha's Dharma. We have set forth towards Bodhi (enlightenment), to benefit and bring happiness to all sentient beings, to nourish life with good deeds, and the wisdom of enlightenment brings peace to our hearts. We have compassion for all sentient beings, wishing to achieve Buddhahood, we have all developed the supreme Bodhi mind. The golden light is magnificent and illuminates the entire world, those who love the Bodhi mind will attain the body of a Tathagata (the title of a Buddha). The great Bodhi mind is the most supreme of all minds, it can liberate all bonds and is complete with all merits. Sentient beings with shallow merits will not feel joy in this, they do not observe the faults of birth and death, and do not love the Bodhi mind. If the merits of the Bodhi mind had form and direction, even if it filled the entire space, there would be no place to contain it. In Buddha-kshetras (Buddha's lands) as numerous as the sands of the Ganges River, even if one were to give away treasures, offering them to all Buddhas. If one were to join their palms once, dedicating

菩提心，　其福過於彼，　　邊際不可得。　非唯供養福，　　余福亦復然，　如是菩提心，　　最勝仙所說。　菩提心最勝，　　如阿伽陀藥，　能除一切病，　　與一切安樂。　我見諸眾生，　　三火所熱惱，　智者無量劫，　　勤苦常修習。　如醫王勇猛，　　具足菩提行，　救拔眾生苦，　　永離諸憂惱。　於一切生處，　　終不捨是心，　勤修諸行愿，　　勇猛求佛法。　我等得善利，　　我等心欣樂，　今遇釋師子，　　當得如來身。」

爾時世尊即便微笑，從其面門放種種光，青黃赤白紅紫頗黎，照于無量無邊世界，乃至梵世日月威光皆悉隱蔽，還繞三匝從佛頂入。爾時尊者阿難即從座起，偏袒右肩右膝著地，合掌向佛白言：「世尊！有何因緣現此微笑？如佛所現，非無因緣。」即于佛前而說偈言：

「諸佛最上之導師，　　不以無因現微笑，　哀愍世間利益者，　　愿說所為之因緣。　貧乏眾生無法財，　　應說最上大乘施，　能作世間盲冥眼，　　愿說微笑之因緣。」

於時世尊告阿難曰：「汝見此五百長者今於我所發阿耨多羅三藐三菩提心不？」

阿難白言：「唯然已見。」

佛告阿難：「此五百長者，已於往昔百千億那由他諸佛

【現代漢語翻譯】現代漢語譯本發菩提心（bodhicitta，覺悟之心）的福德，遠勝過其他福德，其邊際無法衡量。不僅僅是供養的福德，其他的福德也是如此，這樣的菩提心，是最殊勝的，是聖賢所宣說的。菩提心最為殊勝，如同阿伽陀藥（agada，萬能藥），能消除一切疾病，給予一切安樂。我看到眾生，被貪、嗔、癡三火所煎熬，智者經過無量劫，勤苦地修習。如同醫王一樣勇猛，具足菩提的修行，救拔眾生的痛苦，永遠脫離憂愁煩惱。在一切的生命輪迴中，終不捨棄這顆菩提心，勤奮修習各種行愿，勇猛地追求佛法。我們獲得了善利，我們內心歡喜快樂，如今遇到了釋迦獅子（Sakya Simha，釋迦牟尼佛），將來必定能成就如來之身（Tathagata-kaya，佛身）。

這時，世尊（Bhagavan，佛）便微笑起來，從他的面門放出種種光芒，青、黃、赤、白、紅、紫、頗黎（sphatika，水晶），照耀無量無邊的世界，乃至梵天（Brahma）的日月光輝都隱蔽不見，光芒環繞三匝后從佛頂進入。這時，尊者阿難（Ananda，佛陀十大弟子之一）立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛說道：『世尊！是什麼因緣讓您現出微笑？如您所現，必定不是沒有原因的。』隨即在佛前說了偈語：

『諸佛是最上的導師，不會無緣無故地微笑，爲了憐憫世間利益眾生，愿您說出微笑的因緣。貧乏的眾生沒有法財，應該宣說最上的大乘佈施，能讓世間盲昧的眾生重見光明，愿您說出微笑的因緣。』

這時，世尊告訴阿難說：『你看到這五百位長者現在在我這裡發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）嗎？』

阿難回答說：『是的，我看到了。』

佛告訴阿難說：『這五百位長者，在過去百千億那由他（nayuta，數量單位）諸佛

【English Translation】 English version The merit of generating Bodhicitta (the mind of enlightenment), Surpasses all other merits, its limit cannot be attained. Not only the merit of offerings, but other merits are also like this, Such Bodhicitta is the most supreme, spoken by the sages. Bodhicitta is the most supreme, like the Agada medicine (panacea), It can eliminate all diseases, and give all happiness. I see all beings, tormented by the three fires of greed, anger, and ignorance, The wise ones, through countless kalpas, diligently cultivate. Like a brave king of medicine, possessing the practice of Bodhi, Rescuing beings from suffering, forever free from worries and afflictions. In all lives, I will never abandon this mind, Diligently cultivate all vows and practices, bravely seeking the Dharma. We have obtained great benefits, our hearts are joyful and happy, Now we have encountered Sakya Simha (Shakyamuni Buddha), we will surely attain the Tathagata-kaya (Buddha body).

At that time, the Bhagavan (the Buddha) smiled, and from his face emitted various lights, blue, yellow, red, white, pink, purple, and sphatika (crystal), illuminating immeasurable worlds, even the light of the sun and moon of Brahma was concealed, the light circled three times and entered from the top of the Buddha's head. At that time, the Venerable Ananda (one of the ten great disciples of the Buddha) immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'Bhagavan! What is the cause for you to show this smile? As you have shown, it must not be without a reason.' Then he spoke a verse before the Buddha:

'The Buddhas are the supreme guides, they do not smile without a reason, Out of compassion for the benefit of the world, may you tell us the cause of your smile. Poor beings lack the wealth of Dharma, you should proclaim the supreme Mahayana giving, It can make the blind beings of the world see the light again, may you tell us the cause of your smile.'

At that time, the Bhagavan said to Ananda: 'Do you see these five hundred elders now generating the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment) in my presence?'

Ananda replied: 'Yes, I have seen it.'

The Buddha said to Ananda: 'These five hundred elders, in the past hundreds of thousands of billions of nayutas (a unit of number) of Buddhas

所，承事供養種諸善根，今聞是法得無生忍。此諸長者，從是已后不生惡趣，於人天中常受快樂。復于來世彌勒佛所，供養恭敬尊重讚歎。及賢劫中一切諸佛，悉皆承事恭敬供養，于諸佛所聽聞正法，受持讀誦為他廣說。過二十五劫，各于諸佛剎中成無上菩提，皆同一字號勝蓮花藏如來、應、正等覺。」

爾時尊者阿難白佛言：「世尊！希有世尊！希有善逝！當何名此廣大法門？云何奉持？」

佛告阿難：「是法門名『菩薩瑜伽師地』，亦名『勇猛授長者所問』，如是名號汝當受持。」

佛說此經已，尊者阿難及諸比丘，五百長者、諸菩薩眾，天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第九十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九十七

大唐三藏菩提流志奉　詔譯

優陀延王會第二十九

如是我聞：

一時佛在拘睒彌國瞿師羅園，與大比丘眾千二百五十人俱。

爾時優陀延王第一夫人名曰舍摩，常于如來及諸聖眾深信恭敬親近供養，及常稱讚如來功德。時王復有第二夫人名為帝女，常懷諂妒，往彼王所，妄說如來並諸弟子于大夫人有所非法。王聞是語極生瞋怒，即以箭射舍摩夫人。爾時夫

【現代漢語翻譯】現代漢語譯本：他們所做的一切承事供養和積累的善根，使他們今天聽聞此法便證得無生法忍（對諸法不生不滅的真理的領悟）。這些長者，從此以後將不再墮入惡道，在人天之中常享快樂。他們將來會在彌勒佛（未來佛）那裡，供養、恭敬、尊重和讚歎。在賢劫（我們所處的這個時期）中的所有諸佛面前，他們都會承事、恭敬和供養，在諸佛那裡聽聞正法，受持、讀誦併爲他人廣說。經過二十五劫之後，他們將在各自的佛剎中成就無上菩提（最高的覺悟），都具有同一個名號，稱為勝蓮花藏如來、應、正等覺（佛的十個稱號之一）。那時，尊者阿難（佛陀的十大弟子之一）對佛說：『世尊！真是稀有啊，世尊！真是稀有啊，善逝（佛的稱號）！這個廣大的法門應該叫什麼名字？我們應該如何奉持？』佛告訴阿難：『這個法門名為「菩薩瑜伽師地（菩薩修行的次第）」，也名為「勇猛授長者所問」，你們應當如此受持這個名號。』佛說完這部經后，尊者阿難和眾比丘，五百位長者、諸菩薩眾，以及天、人、阿修羅等，聽聞佛所說，都非常歡喜，信受奉行。《大寶積經》卷第九十六《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第九十七大唐三藏菩提流志奉詔譯優陀延王會第二十九如是我聞：一時，佛在拘睒彌國（古印度地名）的瞿師羅園（園林名），與一千二百五十位大比丘在一起。當時，優陀延王（古印度國王）的第一夫人名叫舍摩，她常常對如來（佛陀）和諸聖眾深信、恭敬、親近和供養，並且常常稱讚如來的功德。當時，國王還有第二位夫人名叫帝女，她常常懷有嫉妒之心，跑到國王那裡，誣陷如來和他的弟子們對大夫人做了不法之事。國王聽了這些話，非常生氣，就用箭射向舍摩夫人。當時，夫

【English Translation】 English version: All the roots of goodness they have cultivated through their service and offerings have enabled them to attain the 'non-arising forbearance' (understanding of the truth that all phenomena neither arise nor cease) upon hearing this Dharma today. These elders, from this point forward, will not be reborn in evil realms, and will constantly experience happiness in the realms of humans and gods. In the future, they will make offerings, show reverence, respect, and praise to Maitreya Buddha (the future Buddha). In the presence of all the Buddhas of this Bhadrakalpa (the current eon), they will serve, revere, and make offerings, listen to the true Dharma, uphold, recite, and widely explain it to others. After twenty-five kalpas, they will each attain unsurpassed Bodhi (supreme enlightenment) in their respective Buddha-lands, all sharing the same name, 'Victorious Lotus Treasury Tathagata, Arhat, Samyaksambuddha' (one of the ten titles of a Buddha). At that time, the Venerable Ananda (one of the ten great disciples of the Buddha) said to the Buddha, 'World Honored One! How rare, World Honored One! How rare, Sugata (title of the Buddha)! What should this vast Dharma gate be called? How should we uphold it?' The Buddha told Ananda, 'This Dharma gate is named 「Bodhisattva Yogachara Bhumi (the stages of a Bodhisattva's practice),」 and also named 「The Courageous Teaching Given in Response to the Elders』 Questions.」 You should uphold these names in this way.' After the Buddha finished speaking this sutra, the Venerable Ananda and the assembly of monks, the five hundred elders, the assembly of Bodhisattvas, as well as gods, humans, and asuras, all rejoiced greatly upon hearing what the Buddha had said, and they accepted it with faith and practiced accordingly. The Great Treasure Trove Sutra, Volume 96 Taisho Tripitaka, Volume 11, No. 0310, The Great Treasure Trove Sutra The Great Treasure Trove Sutra, Volume 97 Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Assembly of King Udayana, Chapter 29 Thus have I heard: At one time, the Buddha was in the Ghosira Garden in the country of Kausambi (an ancient Indian place), together with a great assembly of 1,250 monks. At that time, the first queen of King Udayana (an ancient Indian king), named Shyama, always had deep faith, reverence, closeness, and made offerings to the Tathagata (the Buddha) and the noble assembly, and she often praised the virtues of the Tathagata. At that time, the king also had a second queen named the Daughter of the Emperor, who often harbored jealousy. She went to the king and falsely accused the Tathagata and his disciples of committing unlawful acts against the first queen. Upon hearing these words, the king became extremely angry and shot an arrow at Queen Shyama. At that time, the que

人哀愍王故入慈三昧，時所放箭遂即卻還至王頂上空中而住，其箭焰赫猶如火聚甚可怖畏。乃至三發，箭皆如是。

爾時優陀延王既睹斯事舉身毛豎，驚忙悔恨謂夫人曰：「汝為天女、為龍女耶？為復夜叉、乾闥婆女、毗舍遮女、羅剎女耶？」

夫人答言：「我非天女，乃至亦非羅剎之女。大王當知，我于佛所聽聞正法，受持五戒作優婆夷，哀愍大王入慈三昧。王雖於我生不善心，由我慈愿得無傷損。」因嘆王言：「善哉大王！當於如來、應、正遍知歸命頂禮，必獲安隱。」

優陀延王便作是念：「彼于佛所聽聞正法作優婆夷，尚有如此威神之力，何況如來、應、正等覺。」作是念已，即往佛所頂禮佛足，右繞三匝，白言：「世尊！我由欲染因緣，為彼女人虛妄言說之所誑惑，遂于如來及諸聖眾生毒害意。」具陳上已。復白佛言：「唯愿如來及諸聖眾，施我歡喜、聽我懺悔，如斯罪𠎝令速消滅。」

爾時世尊告彼王言：「如汝所說，謂于如來及諸聖眾如凡愚人有諸過患，遂于福田妄起瞋毒。汝今若能依聖法律，自悔其罪、無覆藏心、盡未來世不復更犯，我當攝受，令汝當來善法增長。」

優陀延王復白佛言：「世尊！我為女人之所迷倒、狂亂無知，因此發生粗猛瞋毒，由斯罪業當墮地

【現代漢語翻譯】現代漢語譯本：因為憐憫國王，她進入了慈悲三昧（一種禪定狀態），當時射出的箭立刻返回，停留在國王頭頂的空中，箭上的火焰熾熱，如同火堆一般，非常可怕。甚至射出三支箭，都是這樣。那時，優陀延王（Udayana）看到這種情景，全身汗毛豎立，驚慌悔恨，對夫人說：『你是天女，還是龍女？還是夜叉（Yaksa）、乾闥婆（Gandharva）女、毗舍遮（Pisaca）女、羅剎（Rakshasa）女？』夫人回答說：『我不是天女，也不是羅剎之女。大王應當知道，我從佛陀那裡聽聞正法，受持五戒，成為優婆夷（Upasika，在家女居士），因為憐憫大王而進入慈悲三昧。大王雖然對我生起不善之心，由於我的慈悲願力，你沒有受到傷害。』她接著讚歎國王說：『善哉大王！應當對如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）歸命頂禮，必定獲得安穩。』優陀延王便這樣想：『她從佛陀那裡聽聞正法，成為優婆夷，尚且有如此威神之力，何況如來、應、正等覺（Arhat, Samyaksambuddha）。』這樣想后，他立刻前往佛陀那裡，頂禮佛足，右繞三圈，稟告說：『世尊！我因為欲染的緣故，被那個女人的虛妄言語所迷惑，於是對如來和諸聖眾生起毒害之心。』他詳細陳述了以上情況。又對佛陀說：『唯愿如來和諸聖眾，施予我歡喜，聽我懺悔，使這樣的罪過迅速消滅。』那時，世尊告訴國王說：『正如你所說，你對如來和諸聖眾，像凡夫愚人一樣，產生了過錯，於是對福田（指佛陀和僧眾）妄起嗔恨毒害。你現在如果能夠依照聖法律，自己懺悔罪過，沒有隱瞞之心，盡未來世不再犯同樣的錯誤，我就會接納你，使你未來的善法增長。』優陀延王又對佛陀說：『世尊！我被女人所迷惑，狂亂無知，因此生起粗猛的嗔恨毒害，因為這樣的罪業，我應當墮入地獄。』

【English Translation】 English version: Out of compassion for the king, she entered the Samadhi of Loving-kindness (a state of meditative concentration). The arrows that were shot immediately returned and remained in the air above the king's head. The flames on the arrows were blazing, like a pile of fire, and very frightening. Even after three arrows were shot, they all behaved in the same way. At that time, King Udayana, having witnessed this, felt his hair stand on end. He was startled, remorseful, and said to his wife, 'Are you a celestial maiden, or a dragon maiden? Or are you a Yaksa (a type of nature spirit), a Gandharva (a celestial musician), a Pisaca (a flesh-eating demon), or a Rakshasa (a demon) maiden?' The wife replied, 'I am not a celestial maiden, nor am I a Rakshasa maiden. Great King, you should know that I have heard the Dharma from the Buddha, received the five precepts, and become an Upasika (a lay female follower). Out of compassion for you, I entered the Samadhi of Loving-kindness. Although you harbored ill intentions towards me, due to my compassionate vows, you were not harmed.' She then praised the king, saying, 'Excellent, Great King! You should take refuge in and bow down to the Tathagata (the thus-gone one), the Arhat (the worthy one), the Samyaksambuddha (the fully enlightened one), and you will surely attain peace.' King Udayana then thought, 'She has heard the Dharma from the Buddha and become an Upasika, and yet she possesses such divine power. How much more so the Tathagata, the Arhat, the Samyaksambuddha!' Having thought this, he immediately went to the Buddha, bowed down at his feet, circumambulated him three times, and reported, 'World Honored One! Because of my lustful desires, I was deluded by that woman's false words, and thus I harbored harmful intentions towards the Tathagata and all the noble ones.' He explained the above situation in detail. He then said to the Buddha, 'May the Tathagata and all the noble ones grant me joy, hear my confession, and cause these sins to be quickly extinguished.' At that time, the World Honored One told the king, 'As you have said, you have committed offenses against the Tathagata and all the noble ones, like an ordinary ignorant person, and thus you have wrongly harbored anger and poison towards the field of merit (referring to the Buddha and the Sangha). If you can now follow the holy law, repent your sins, have no hidden intentions, and never commit the same mistakes in the future, I will accept you and cause your future good deeds to increase.' King Udayana again said to the Buddha, 'World Honored One! I was deluded and confused by a woman, and thus I developed intense anger and poison. Because of these sins, I should fall into hell.'

獄。唯愿世尊利益安樂諸眾生故，慈悲開示女人諂曲虛誑過患，勿令我等親近女人，當於長夜得免諸苦。」

佛言：「且置斯事。何要問此不問余耶？」

王言：「世尊！我無異問。女人令我造地獄業，我於今者唯爲了知女人過患、女人諂曲虛誑邪媚。愿為開示。」乃至三請亦如是說。

佛言：「王應先知丈夫過患，然後觀察女人過失。」

優陀延王：「唯然世尊。愿樂欲聞。」

佛言：「一切丈夫皆由四種不善愆過，為諸女人之所迷亂。何者為四？一者于諸欲染耽著無厭，樂觀女人而自縱逸，不知親近沙門及婆羅門具清凈戒修福業者。以不親近如是等人，則于凈信及凈尸羅多聞施慧悉皆退失。彼由無有信戒多聞施慧等法，非善丈夫，行餓鬼法、無有智慧、耽欲放逸，欲之所執、欲所繫縛、欲所活命，親近愚夫、遠諸智者、惡友為伴、行非所宜，貪著女人不凈境界，便為女人之所調伏。猶如奴僕，系屬墮落諸女人所。無慚無愧親近游止諸瘡漏門，膿血穢污洟唾常流，猶如冢間不凈境界。至於父母違背恩養，舍離沙門及婆羅門，不生殷重恭敬供養。習行畜生所行之法，于佛法僧不生凈信，于涅槃界永當退失。如是等人，當入眾合乃至阿鼻諸大地獄，亦復當墮鬼界畜生無有救護。雖聞我教

【現代漢語翻譯】現代漢語譯本：『地獄。唯愿世尊爲了利益和安樂一切眾生，慈悲地開示女人諂媚、虛偽、欺騙的過患，不要讓我們親近女人，這樣我們才能在漫長的黑夜中免受各種痛苦。』佛說：『先放下這件事。為什麼只問這個而不問其他的呢？』國王說：『世尊！我沒有其他問題。女人讓我造下地獄的業，我今天只是爲了瞭解女人的過患、女人的諂媚、虛偽、欺騙和邪惡的誘惑。希望您能為我開示。』他甚至三次請求，都這樣說。佛說：『國王應該先了解男人的過患，然後再觀察女人的過失。』優陀延王說：『是的，世尊。我非常樂意聽聞。』佛說：『一切男人都因為四種不善的過錯，而被女人們迷惑。哪四種呢？第一，對於各種慾望的染著貪戀沒有厭足，喜歡觀看女人而放縱自己，不知道親近沙門（出家修行者）和婆羅門（祭司）這些具有清凈戒律、修習福業的人。因為不親近這樣的人，就會在清凈的信仰、清凈的戒律、廣博的知識、佈施和智慧上全部退失。他們因為沒有信仰、戒律、廣博的知識、佈施和智慧等法，就不是善良的丈夫，而是行餓鬼法、沒有智慧、沉迷慾望放縱，被慾望所執著、被慾望所束縛、靠慾望而活命，親近愚蠢的人、遠離有智慧的人、與惡友為伴、做不應該做的事，貪戀女人不乾淨的境界，就被女人所調伏。就像奴僕一樣，被束縛墮落到女人的掌控之下。他們不知羞恥地親近遊走于那些瘡口漏門，膿血污穢、鼻涕唾液經常流淌，就像墳墓間不乾淨的境界。他們甚至違背父母的恩情，捨棄沙門和婆羅門，不生起慇勤恭敬的供養。他們習行畜生所行的法，對於佛、法、僧不生起清凈的信仰，對於涅槃的境界將永遠退失。這樣的人，應當進入眾合地獄乃至阿鼻地獄等各種大地獄，也應當墮入鬼道和畜生道，沒有救護。即使聽聞我的教誨，』

【English Translation】 English version: 'Hell. May the World-Honored One, for the benefit and happiness of all sentient beings, compassionately reveal the faults of women's flattery, falsehood, and deception, and prevent us from being close to women, so that we may be free from all suffering in the long night.' The Buddha said, 'Let's put this matter aside for now. Why ask about this and not about other things?' The king said, 'World-Honored One! I have no other questions. Women cause me to create the karma of hell. Today, I only wish to understand the faults of women, their flattery, falsehood, deception, and evil allurements. I hope you can reveal this to me.' He even requested three times, saying the same thing. The Buddha said, 'The king should first understand the faults of men, and then observe the faults of women.' King Udayana said, 'Yes, World-Honored One. I am very eager to hear.' The Buddha said, 'All men are confused by women because of four kinds of unwholesome faults. What are the four? First, they are insatiably attached to various desires, they enjoy looking at women and indulge themselves, and they do not know to be close to Shramanas (ascetics) and Brahmins (priests) who have pure precepts and cultivate meritorious deeds. Because they do not associate with such people, they will lose all their pure faith, pure precepts, extensive knowledge, generosity, and wisdom. Because they lack faith, precepts, extensive knowledge, generosity, and wisdom, they are not good men, but rather practice the ways of hungry ghosts, lack wisdom, indulge in desires, are attached to desires, are bound by desires, live by desires, associate with foolish people, stay away from wise people, are accompanied by bad friends, do what they should not do, are greedy for the impure realm of women, and are subdued by women. Like slaves, they are bound and fall under the control of women. They shamelessly approach and dwell in those leaking wounds, where pus, blood, filth, and saliva constantly flow, like the impure realm of a graveyard. They even betray the kindness of their parents, abandon Shramanas and Brahmins, and do not generate diligent and respectful offerings. They practice the ways of animals, do not generate pure faith in the Buddha, Dharma, and Sangha, and will forever lose the realm of Nirvana. Such people should enter the Samghata hell and even the Avici hell, and they should also fall into the realms of ghosts and animals, without protection. Even if they hear my teachings,'

，猶數思念邪惡女人歌舞戲笑不生厭離。當知彼習愚人之法，不樂修行善丈夫事。大王！當知丈夫親近女人之時，即是親近惡道之法。此是丈夫第一過患。」

爾時世尊而說偈言：

「諸欲皆苦，　　下劣穢惡，　　膿血不凈，　深可厭畏。　　眾多過患，　　之所集處，　何有智人，　　於此忻樂？　　猶如廁中，　不凈盈溢，　　亦如死狗，　　若死野干，　及尸陀林，　　穢污充遍；　　欲染之患，　可厭亦然。　　諸愚癡輩，　　愛戀女人，　如犬生子，　　未嘗舍離；　　亦如蠅見，　所吐飲食；　　又若群豬，　　貪求糞穢。　女人能壞，　　清凈禁戒，　　亦復退失，　功德名聞，　　為地獄因，　　障生天道；　何有智人，　　於此忻樂？　　又如有人，　服食毒藥，　　身心痛惱，　　不能運動。　由是欲因，　　能為苦本，　　如身有毒，　愚不了知。　　亦如不了，　　幻化之法，　妄有尋求，　　但自疲苦。　　愚夫亦爾，　常于欲染，　　疲苦貪求，　　墮諸地獄。　或設飲食，　　歌舞伎樂，　　婚娶他女，　將為已妻，　　積集眾多，　　無利苦法。　愚夫造此，　　無利之業，　　增長諸罪，　退失善根。　　于無利中，　　不惜

【現代漢語翻譯】現代漢語譯本就像有些人反覆思念邪惡女人的歌舞嬉笑，卻不感到厭惡和想要遠離。應當知道，這些人習慣了愚人的做法，不樂於修行善丈夫的事業。大王！應當知道，丈夫親近女人的時候，就是親近惡道的方法。這是丈夫的第一大過患。」

這時，世尊說了偈語：

『各種慾望都是痛苦的，卑劣污穢，膿血不凈，令人深感厭惡畏懼。是眾多過患聚集的地方，哪裡有智慧的人會對此感到歡喜呢？就像廁所里，不乾淨的東西滿溢，也像死狗，或者死去的野干，以及尸陀林（sītāvana，墓地），污穢充滿各處；慾望的染污之患，也同樣令人厭惡。那些愚癡的人，愛戀女人，就像狗生了崽，從不捨棄；也像蒼蠅看見嘔吐物；又像一群豬，貪求糞便。女人能破壞清凈的戒律，也會使人退失功德和名聲，成為下地獄的原因，阻礙上升天道；哪裡有智慧的人會對此感到歡喜呢？又像有人，服食毒藥，身心痛苦，不能動彈。因為慾望的緣故，能成為痛苦的根源，就像身上有毒，愚人卻不明白。也像不明白幻化的道理，妄自尋求，只是讓自己疲憊痛苦。愚人也是這樣，常常沉溺於慾望的染污，疲憊地貪求，最終墮入地獄。或者設定飲食，歌舞伎樂，娶別人的女子，將她作為自己的妻子，積累眾多無益的痛苦之法。愚人造作這些無益的業，增長各種罪過，退失善根。在無益的事情中，不感到可惜』

【English Translation】 English version It is like repeatedly thinking about the evil woman's singing, dancing, and laughing, without feeling disgusted or wanting to stay away. One should know that these people are accustomed to the ways of fools and are not happy to cultivate the deeds of a virtuous man. O King! You should know that when a man is intimate with a woman, it is the way of intimacy with evil paths. This is the first great fault of a man.」

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

『All desires are suffering, inferior and filthy, full of pus and blood, impure, and deeply disgusting and fearful. They are the gathering place of many faults. Where is there a wise person who would rejoice in this? It is like a toilet, where unclean things overflow, or like a dead dog, or a dead jackal, and the sītāvana (cremation ground), where filth pervades everywhere; the suffering of the defilement of desire is equally disgusting. Those foolish people, who are in love with women, are like a dog that has given birth to puppies, never abandoning them; also like flies seeing vomit; and like a herd of pigs, greedily seeking dung. Women can destroy pure precepts, and also cause one to lose merit and fame, becoming the cause of going to hell, hindering the path to heaven; where is there a wise person who would rejoice in this? It is also like someone who takes poison, causing pain in body and mind, unable to move. Because of the cause of desire, it can become the root of suffering, like having poison in the body, which the fool does not understand. It is also like not understanding the principle of illusion, seeking it in vain, only making oneself tired and painful. Fools are also like this, often indulging in the defilement of desire, wearily seeking it, and ultimately falling into hell. Or setting up food and drink, singing and dancing, marrying another's daughter, taking her as one's wife, accumulating many useless and painful practices. Fools create these useless deeds, increasing various sins, and losing good roots. In useless things, they do not feel regret.』

身命，　由斯墜墮，　　惡道深坑，　　便招地獄，　猛焰鐵丸，　　鋒刃刀山，　　毒箭諸苦。　女人能集，　　眾多苦事，　　假以花香，　而為嚴好。　　愚人於此，　　妄起貪求，　親近稱譽，　　下劣之法，　　退失智慧，　墮落三塗。　　此由愚癡，　　之所迷惑，　如海疲鳥，　　迷於彼岸；　　又如愚夫，　取于熱鐵，　　置之頸項，　　如牛被軛。　欲如諸酒，　　狂亂於人，　　如何愚夫，　不知苦本？　　或於父母，　　不識恩慈，　皆由欲染，　　生此過患。　　常于如是，　邪欲之法，　　稱讚習行，　　無有慚愧。　彼由愚癡，　　所迷亂故，　　作是罪已，　當趣三塗。　　耽重於欲，　　惛醉之人，　父母之恩，　　亦能棄捨。　　若有貪染，　親近欲者，　　則為違背，　　福德上田。　無量俱胝，　　妄想煩擾，　　展轉逼惱，　從此而生。　　或復悕求，　　世間財位，　以是非法，　　展轉相勸。　　由此現招，　捶打苦事，　　死必當墮，　　阿鼻地獄。　現見眾苦，　　皆來集身，　　善友乖離，　天宮永失。　　何有智人，　　於此忻樂？　寧投鐵獄，　　馳走刀山，　　眠臥焰爐，　不親女色。　　若常貪染，

【現代漢語翻譯】現代漢語譯本生命因此墜落，墮入惡道深淵，便招致地獄之苦，遭受猛烈火焰燃燒的鐵丸，鋒利的刀山，以及毒箭等種種痛苦。女人能聚集眾多苦難之事，用花香等虛飾來偽裝美好。愚蠢的人因此妄起貪求，親近並稱讚這些下劣之法，導致智慧退失，墮落到三惡道（地獄、餓鬼、畜生）。這都是由於愚癡所迷惑，如同疲憊的海鳥迷失了彼岸；又如同愚蠢的人，將燒紅的鐵塊放在脖子上，如同牛被套上軛一樣痛苦。慾望如同酒一般，使人狂亂。為何愚蠢的人不知慾望是痛苦的根源？有些人甚至對父母不識恩情，都是因為被慾望所污染，才產生這些過錯。他們常常對這些邪惡的慾望之法，加以稱讚並習以為常，毫無慚愧之心。他們由於愚癡所迷惑，造下這些罪業后，必定會墮入三惡道。沉溺於慾望，昏聵醉迷的人，甚至會拋棄父母的恩情。如果有人貪戀並親近慾望，那就是違背了福德的良田。無量無數的妄想煩惱，輾轉逼迫惱亂，都是由此而生。有些人還希求世間的財富和地位，用不正當的方法，互相勸誘。因此，他們現世就會招致捶打等痛苦，死後必定會墮入阿鼻地獄（Avici hell）。現世所見的種種痛苦，都聚集在身上，善友離散，永遠失去天宮的福報。有智慧的人，怎麼會對此感到歡喜呢？寧願投入鐵獄，奔走刀山，睡臥在火焰之中，也不要親近女色。如果常常貪戀染著

【English Translation】 English version Life falls because of this, plunging into the abyss of evil paths, consequently inviting the suffering of hell, enduring fiercely burning iron balls, sharp knife mountains, and the various pains of poisonous arrows. Women can gather many causes of suffering, using floral fragrances and other adornments to disguise themselves as beautiful. Foolish people therefore give rise to greedy desires, approaching and praising these inferior practices, leading to the loss of wisdom and falling into the three evil realms (hell, hungry ghosts, animals). This is all due to being deluded by ignorance, like a tired seabird lost from the shore; and like a foolish person, placing a red-hot iron on their neck, as painful as an ox being yoked. Desire is like wine, making people go mad. Why do foolish people not know that desire is the root of suffering? Some even do not recognize the kindness of their parents, all because they are contaminated by desire, which causes these faults. They often praise and habitually practice these evil ways of desire, without any sense of shame. Because they are deluded by ignorance, after committing these sins, they will surely fall into the three evil realms. Those who are addicted to desire, confused and intoxicated, will even abandon the kindness of their parents. If someone is greedy and approaches desire, they are going against the field of merit. Countless delusions and afflictions, turning and pressing, all arise from this. Some also seek worldly wealth and status, using improper methods to encourage each other. Therefore, they will invite the pain of beatings in this life, and after death, they will surely fall into Avici hell (阿鼻地獄). All the sufferings seen in this life gather on the body, good friends are separated, and the blessings of the heavenly palace are lost forever. How can a wise person be happy about this? It is better to throw oneself into an iron prison, run on knife mountains, and sleep in flames, than to be close to female beauty. If one is always greedy and attached

邪欲之者，　退失眾多，　　諸利樂事。　　女人能作，　眾苦之因，　　欲能滅壞，　　一切安樂。　惡法積集，　　善友乖離，　　皆以耽求，　女人為本。　　若有得聞，　　我之所說，　能于女人，　　深生厭離，　　則為莊嚴，　清凈天道，　　亦當速證，　　無上菩提。

「複次大王！夫父母者皆愿利樂所生子故，難作能作、能忍一切難忍之事，假令種種不凈穢惡皆能忍之。又欲令子色力之身速增長故，令見閻浮勝妙之事，乳餔養育無疲厭心。或為令子獲諸妙樂，艱辛經求所得財物，供給營辦資生所須，及往他家結求婚娶。既婚娶已，於他女人愛戀耽著，由耽著故惛醉纏心，或見父母漸將衰老違逆輕欺，所有資財無慚費用，或令父母不住於家。如是皆由欲所迷倒。大王！當知以此因緣，於己父母棄背恩養，於他女人尊重承事，種種供給無疲厭心，即是成就地獄之本。此是丈夫第二過患。」

爾時世尊而說偈言：

「汝等當知，　　尊重供養，　　于父母者，　是人常有，　　釋梵護世，　　之所扶持，　能令居家，　　安隱快樂。　　或因貿易，　大海遠方，　　安隱往來，　　獲諸財利。　此即說為，　　無價大寶，　　現能與果，　名最上田，　　如是現

【現代漢語翻譯】現代漢語譯本那些沉溺於邪欲的人，會失去許多利益和快樂的事情。女人能成為眾多痛苦的根源，慾望能摧毀一切安樂。惡法因此積聚，善友因此疏遠，這一切都源於對女人的貪求。如果有人聽聞我所說的這些，能夠對女人深生厭離，那麼他就能莊嚴清凈的天道，也能夠迅速證得無上菩提（anuttara-samyak-sambodhi，無上正等正覺）。

『再者，大王！父母都希望自己所生的孩子能夠獲得利益和快樂，他們能做難做之事，能忍受一切難忍之事，即使是種種不凈穢惡也能忍受。爲了讓孩子的身體快速成長，讓他們看到閻浮（Jambudvipa，我們所居住的這個世界）美好的事物，他們不厭其煩地用乳汁哺育養育。或者爲了讓孩子獲得各種美妙的快樂，他們辛辛苦苦地尋求所得的財物，供給孩子生活所需，併到他家去求親。一旦結婚，就對其他女人產生愛戀和沉迷，由於沉迷而心神昏聵，或者看到父母逐漸衰老就違逆輕視，毫無慚愧地花費所有資財，甚至讓父母無家可歸。這些都是被慾望所迷惑導致的。大王！應當知道，因為這個原因，他們拋棄了父母的養育之恩，卻尊重侍奉其他女人，不厭其煩地供給她們，這正是成就地獄之本。這是丈夫的第二個過患。』

這時，世尊（Bhagavan，佛陀的尊稱）說了偈語：

『你們應當知道，尊重供養父母的人，常常會有釋（Indra，帝釋天）、梵（Brahma，大梵天）、護世（Lokapala，守護世界的諸天神）的扶持，能使家庭安穩快樂。或者因為貿易，到遙遠的大海，也能平安往來，獲得各種財利。這被認為是無價之寶，現在就能給予果報，被稱為最上的福田，就像這樣現在』

【English Translation】 English version Those who indulge in perverse desires lose many benefits and joyful things. Women can be the cause of many sufferings, and desire can destroy all happiness. Evil deeds accumulate because of this, and good friends become estranged, all stemming from the craving for women. If someone hears what I have said and can develop a deep aversion to women, then he can adorn the pure path of heaven and quickly attain the unsurpassed Bodhi (anuttara-samyak-sambodhi, supreme perfect enlightenment).

'Furthermore, O King! Parents all wish their offspring to gain benefit and happiness. They do what is difficult to do and endure all that is difficult to endure, even tolerating all kinds of unclean and foul things. To make their children's bodies grow quickly and to let them see the wonderful things of Jambudvipa (the world we live in), they tirelessly nourish them with milk. Or, to let their children obtain various wonderful pleasures, they painstakingly seek wealth and provide for their children's needs, and go to other families to seek marriage. Once married, they become enamored and infatuated with other women. Because of this infatuation, their minds become confused. Or, seeing their parents gradually aging, they become rebellious and disrespectful, shamelessly spending all their wealth, even causing their parents to become homeless. All of this is caused by being deluded by desire. O King! You should know that because of this, they abandon the kindness of their parents' upbringing, yet respect and serve other women, tirelessly providing for them. This is the root of achieving hell. This is the second fault of a husband.'

At that time, the World Honored One (Bhagavan, an epithet for the Buddha) spoke in verse:

'You should know that those who respect and make offerings to their parents are always supported by Shakra (Indra, the king of gods), Brahma (the creator god), and the Lokapalas (guardian deities of the world), enabling their families to be peaceful and happy. Or, because of trade, they can travel safely to distant seas and obtain various profits. This is said to be a priceless treasure, which can give results in the present, and is called the supreme field of merit, just like this in the present.'

世，　　果報珍寶，　皆因供養，　　父母而得。　　復于來世，　當得遠離，　　駝驢等身，　　負重驅役。　亦復不受，　　尸糞灰河，　　刀山鋒刃，　镕銅等苦。　　又于來世，　　生在人中，　富有財寶，　　豐饒谷帛，　　妻子眷屬，　悉皆和穆。　　或復當來，　　得生天上，　宮殿園苑，　　音樂自然，　　縱意歡娛，　受諸妙樂。　　何有智者，　　聞是法音，　于父母田，　　不勤供養？

「複次大王！若諸丈夫由於邪見，不知自身速當壞滅，造作諸惡而自欺誑。彼愚癡人虛度長夜，猶如木石雕刻所成，雖形似人而無所識。習諸欲者，即是成就往惡趣業。此是丈夫第三過患。」

爾時世尊而說偈言：

「丈夫為欲，　　之所迷亂，　　由斯造作，　種種諸罪。　　倒見闇障，　　隱蔽其心，　乘此當生，　　惡趣牢獄。　　邪行之者，　當復遠離，　　一切賢聖，　　亦不恭敬，　諸沙門等。　　由顛倒見，　　乃至歸命，　山河邪魅，　　為于貪慾，　　或復殺害，　一切禽獸，　　祭祀神祇。　　倒見為因，　非法求福，　　由斯永離，　　一切安樂。　若於是中，　　造惡之者，　　不知凈信，　兇險無慚。　　如是之人，　　永離

【現代漢語翻譯】現代漢語譯本世間所擁有的果報和珍寶，都是因為供養父母而得到的。而且在來世，將能遠離駝、驢等需要負重驅役的身體，也不會遭受尸糞泥河、刀山利刃、熔銅等痛苦。在來世，還會出生在人間，擁有豐富的財富，充足的穀物和絲綢，妻子和家人都和睦相處。或者在未來，能夠升到天上，享受宮殿園林，自然的音樂，縱情歡樂，享受各種美妙的快樂。哪有智慧的人，聽到這樣的佛法，不對父母的恩田勤加供養呢？

『再者，大王！如果有些男子因為邪見，不知道自己很快就會壞滅，造作各種惡行來欺騙自己。那些愚癡的人虛度漫漫長夜，就像木頭或石頭雕刻而成，雖然外形像人卻沒有知覺。習慣於各種慾望的人，就是成就了前往惡道的業。這是男子的第三種過患。』

這時，世尊說了偈語：

『男子被慾望所迷惑，因此造作各種罪惡。顛倒的見解和黑暗遮蔽了他們的心，因此將要墮入惡道的牢獄。行為邪惡的人，將會遠離一切賢聖，也不會恭敬沙門等修行人。由於顛倒的見解，甚至會歸命于山河邪魅，爲了貪慾，或者殺害各種禽獸，祭祀神祇。以顛倒的見解為因，用非法的方式求福，因此將永遠遠離一切安樂。如果這些人造作惡行，不知道清凈的信仰，兇險而不知羞愧。這樣的人，將永遠遠離』

【English Translation】 English version The worldly rewards and treasures are all obtained through offering to one's parents. Moreover, in the next life, one will be able to avoid bodies like camels and donkeys that are burdened with heavy labor, and will not suffer the pains of the river of corpses and excrement, mountains of knives, and molten copper. In the next life, one will also be born among humans, possessing abundant wealth, plentiful grains and silks, and a harmonious wife and family. Or in the future, one will be able to ascend to the heavens, enjoying palaces and gardens, natural music, indulging in joy, and experiencing all kinds of wonderful pleasures. What wise person, upon hearing such Dharma, would not diligently offer to the field of their parents' kindness?

'Furthermore, great king! If some men, due to wrong views, do not know that they will soon perish, they create various evils to deceive themselves. Those foolish people waste the long nights, like carvings made of wood or stone, though they resemble humans, they have no awareness. Those who are accustomed to various desires are accomplishing the karma of going to evil realms. This is the third fault of men.'

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

'Men are deluded by desires, and therefore create various sins. Perverted views and darkness obscure their minds, and thus they will fall into the prison of evil realms. Those who act wickedly will be far from all sages, and will not respect the Shramanas (monastics) and other practitioners. Due to perverted views, they may even take refuge in mountains, rivers, and evil spirits, and for the sake of greed, they may kill various birds and beasts to sacrifice to deities. With perverted views as the cause, seeking blessings through unlawful means, they will therefore be forever separated from all peace and happiness. If these people create evil deeds, do not know pure faith, are dangerous and shameless. Such people will be forever separated from'

賢聖，　彼必當墮，　　㘁叫地獄。　　或為于欲，　逼惱於他，　　當墮燒然，　　極燒然獄。　復由倒見，　　于佛法僧，　　不能親近，　恭敬供養，　　正教法寶，　　而不聽聞，　遠離賢聖，　　墮諸惡趣。　　是故智者，　既得人身，　　勿復作斯，　　顛倒妄見；　勤修佈施，　　及凈尸羅，　　當得生天，　證菩提道。

「複次大王！或有丈夫為于身命，極自勞苦積集珍財。后為女人所纏攝故，如彼僮僕敬事供承，由是因緣慳惜財寶，不施沙門及婆羅門，亦復堪忍王法治罰，輕毀凌辱悉能受之。或被女人捶打呵叱，或至怖懼屈意瞻奉。見其憂戚即自念言：『我今云何令彼歡悅？』當觀此人是欲僮僕，於斯不凈下劣之境，而生凈想起于愛染。親近如是女人之時，即是圓滿惡趣之業。此是丈夫第四過患。」

爾時世尊而說偈言：

「耽欲惛醉人，　　彼實無安樂，　親近惡法故，　　不名善丈夫。　若人自縱逸，　　無有禁戒者，　隨心之所為，　　失壞於福利。　彼無智慧人，　　行於畜生法，　馳趣于女色，　　猶豬樂糞穢。　愚者不能觀，　　欲染之過患，　妄生殷重想，　　猶若盲冥人。　為色所繫縛，　　增長於欲愛，　猶如於野干，　　

【現代漢語翻譯】現代漢語譯本賢聖之人啊，那些人必定會墮入，號叫地獄（㘁叫地獄，佛教地獄名）。或者因為貪慾，逼迫惱害他人，將會墮入燒燃地獄（極燒燃獄，佛教地獄名）。又因為顛倒的見解，對於佛（Buddha，佛教創始人）、法（Dharma，佛教教義）、僧（Sangha，佛教僧團）三寶，不能親近，恭敬供養，對於正教的法寶，也不聽聞，遠離賢聖之人，墮入各種惡趣（惡趣，指地獄、餓鬼、畜生三道）。所以有智慧的人，既然得到了人身，就不要再做這種顛倒妄見的行為；勤修佈施，以及清凈的戒律（尸羅，佛教戒律），應當能夠往生天界，證得菩提之道（菩提道，覺悟之道）。『再者，大王！』，或許有男子爲了自己的生命，極其辛苦地積聚珍貴的財物。後來因為被女人所纏繞控制，就像奴僕一樣恭敬地侍奉，因此吝惜財寶，不佈施給沙門（Shramana，佛教出家修行者）和婆羅門（Brahmana，古印度祭司階層），甚至能夠忍受王法的懲罰，輕視侮辱也都能接受。或者被女人捶打呵斥，甚至感到恐懼而屈意奉承。看到她們憂愁，就自己想：『我現在要怎樣才能讓她們高興呢？』應當看到這個人是慾望的奴僕，對於這種不凈下劣的境界，卻產生清凈的想法，生起愛戀執著。親近這樣的女人時，就是圓滿惡趣的業因。這是男人的第四種過患。這時，世尊（釋迦牟尼佛）說了偈語：『沉溺於慾望而昏聵的人，他們實際上沒有安樂，因為親近惡法，不能稱為善男子。如果有人放縱自己，沒有禁戒，隨心所欲，就會失去福報。那些沒有智慧的人，行為如同畜生，奔向女色，就像豬喜歡糞便一樣。愚蠢的人不能看到慾望的過患，妄想產生深厚的感情，就像盲人一樣。被美色所束縛，增長慾望的愛戀，就像野干（野干，一種野獸）一樣。』

【English Translation】 English version O virtuous ones, those people will surely fall into, the Howling Hell (㘁叫地獄, a Buddhist hell). Or because of desire, they oppress and trouble others, they will fall into the Burning Hell (極燒燃獄, a Buddhist hell). Furthermore, due to their inverted views, they cannot approach the Three Jewels—the Buddha (Buddha, the founder of Buddhism), the Dharma (Dharma, Buddhist teachings), and the Sangha (Sangha, the Buddhist monastic community)—with reverence and offerings. They do not listen to the precious teachings of the true Dharma, and they stay away from the virtuous, thus falling into various evil realms (惡趣, referring to the three lower realms of hell, hungry ghosts, and animals). Therefore, wise people, having obtained a human body, should not engage in such inverted and deluded views; diligently practice giving, and maintain pure precepts (尸羅, Buddhist precepts), so that they may be reborn in the heavens and attain the path to Bodhi (菩提道, the path to enlightenment). 『Furthermore, great king!』 There may be men who, for the sake of their lives, labor greatly to accumulate precious wealth. Later, because they are entangled and controlled by women, they respectfully serve them like servants. Because of this, they are stingy with their wealth, not giving to Shramanas (Shramana, Buddhist renunciates) and Brahmanas (Brahmana, ancient Indian priestly class). They can even endure the punishments of the king's law, and they can accept being despised and insulted. Or they are beaten and scolded by women, even to the point of fear and subservience. Seeing their sorrow, they think to themselves, 『How can I make them happy now?』 One should see that this person is a slave to desire. Towards such impure and inferior states, they develop pure thoughts and become attached to love. When they are close to such women, it is the completion of the karma of the evil realms. This is the fourth fault of men. At that time, the World Honored One (Shakyamuni Buddha) spoke in verse: 『Those who are intoxicated by desire have no real peace. Because they are close to evil, they cannot be called good men. If people indulge themselves, without any restraints, doing whatever they please, they will lose their blessings. Those without wisdom act like animals, rushing towards women, like pigs enjoying filth. The foolish cannot see the faults of desire, and they falsely develop deep feelings, like blind people. They are bound by beauty, increasing their love of desire, like jackals (野干, a type of wild animal).』

不離尸冢間。　于聲香味觸，　　而生愛著心，　輪轉生死中，　　如獼猴系柱。　無明纏覆故，　　為女所迷亂，　如市求利人，　　矯詐來親附。　愚人親近欲，　　是入魔境界，　猶若翳茶迦，　　耽嗜于糞穢。　亦如霔雹雨，　　能損於稼穡，　窯師常近火，　　多為所焚燒。　諸未見諦者，　　為欲失白法，　如風吹微糠，　　其義亦如是。　假如善丈夫，　　為殺者所執，　寧受斯逼害，　　不應親女人。　若樂觀女色，　　貪求轉復多，　取相之凡夫，　　增長於欲愛，　如於炎夏時，　　遊行曠野中，　渴逼飲堿水，　　飲已渴彌增。　未見真實者，　　愚癡徒自活，　親近於女人，　　貪慾愛堅固。　若人觸毒蟲，　　便為毒所害，　如是諸凡夫，　　犯欲亦如是。　譬如彩畫瓶，　　內盛以惡毒，　是中實可畏，　　外相現端嚴。　嚴飾于女人，　　謂彼為姝妙，　是中甚穢惡，　　如氣滿皮囊。　又如以繒彩，　　纏裹于利刀，　莊嚴彼女人，　　其義亦如是。　如火滿深坑，　　無煙能燒害，　女人亦如是，　　暴惡無哀愍。　如死狗死蛇，　　穢惡而壞爛，　亦如燒糞穢，　　人皆厭惡之。　死蛇糞狗等，　　雖甚可厭

【現代漢語翻譯】現代漢語譯本不離開屍體墳墓之間的地方。對於聲音、香味、觸感，產生愛戀執著的心，在生死輪迴中打轉，就像被柱子拴住的獼猴。因為被無明（avidyā）纏繞覆蓋，被女人迷惑擾亂，就像在市場上求取利益的人，虛偽地前來親近。愚蠢的人親近慾望，這是進入魔的境界，就像翳茶迦（Eḍaka），貪戀糞便污穢。也像傾盆的冰雹雨，能夠損害莊稼，窯工經常靠近火，大多被火燒傷。那些沒有見到真理的人，因為慾望而失去清凈的法，就像風吹動細微的糠秕，道理也是這樣。假如一個善良的丈夫，被殺人者抓住，寧願遭受這樣的逼迫傷害，也不應該親近女人。如果貪戀女色，貪求就會更加增多，執著于外相的凡夫，會增長慾望和愛戀，就像在炎熱的夏天，在曠野中，被渴逼迫而飲用堿水，喝了之後反而更加口渴。沒有見到真實的人，愚癡地徒勞活著，親近女人，貪慾和愛戀就會更加堅固。如果人觸碰到毒蟲，就會被毒害，像這樣，那些凡夫，犯了淫慾也是這樣。譬如彩繪的瓶子，裡面盛著惡毒的毒藥，其中實在可怕，外表卻顯得端莊美好。裝飾打扮女人，說她們是美好嬌艷的，其中非常污穢醜惡，就像充滿氣的皮囊。又像用絲綢綵帶，纏裹著鋒利的刀，裝飾打扮女人，道理也是這樣。就像充滿火焰的深坑，沒有煙卻能燒傷人，女人也像這樣，暴虐兇惡沒有憐憫之心。就像死狗死蛇，污穢醜惡而腐爛，也像燃燒的糞便污穢，人們都厭惡它。死蛇、糞便、狗等，雖然非常令人厭惡

【English Translation】 English version Not leaving the space between the corpse and the tomb. Towards sounds, smells, tastes, and touches, a heart of attachment and love arises, Revolving in the cycle of birth and death, like a monkey tied to a post. Because of being covered and entangled by ignorance (avidyā), being confused and disturbed by women, Like people seeking profit in the market, hypocritically coming close. Foolish people who approach desire, this is entering the realm of demons, Just like Eḍaka, who is addicted to filth and excrement. Also like a torrential hailstorm, which can damage crops, A potter who is always near the fire, is mostly burned by it. Those who have not seen the truth, lose the pure Dharma because of desire, Just like the wind blowing away fine chaff, the principle is the same. If a good man is seized by a murderer, He would rather suffer such oppression and harm, than approach a woman. If one delights in the appearance of women, the craving will increase even more, Ordinary people who cling to appearances, will increase their desire and love, Just like in the hot summer, in the wilderness, Being forced by thirst to drink alkaline water, after drinking, the thirst increases even more. Those who have not seen the truth, live foolishly in vain, Approaching women, desire and love become more solidified. If a person touches a poisonous insect, they will be harmed by the poison, Likewise, those ordinary people who commit sexual misconduct are the same. For example, a painted vase, filled with deadly poison inside, Inside it is truly terrifying, but the outside appears dignified and beautiful. Adorning and dressing up women, saying they are beautiful and charming, Inside they are very filthy and ugly, like a leather bag filled with air. Also like using silk ribbons, to wrap around a sharp knife, Adorning and dressing up women, the principle is the same. Like a deep pit filled with fire, which can burn without smoke, Women are also like this, violent and cruel without compassion. Like a dead dog or a dead snake, filthy, ugly, and rotten, Also like burning excrement and filth, which people all detest. Dead snakes, excrement, dogs, etc., although very disgusting

惡，　如是諸女人，　　可厭復過彼。　譬如劫壞時，　　大地皆火起，　叢林諸草木，　　一切悉燋然。　大身者所居，　　海水盡干竭，　須彌等寶山，　　世界遍燒壞。　如是劫燒時，　　焚燎于山海，　無有諸眾生，　　能為救護者。　因茲女欲故，　　燒害諸愚夫，　猶如劫火然，　　一切皆燒盡。　不凈常流注，　　涎洟膿血身，　奈何彼愚夫，　　於此而耽著。　骸骨相搘柱，　　皮肉以覆之，　臭穢甚可惡，　　如棄殘宿食，　亦如倉廩門，　　糠麨恒狼籍。　此身諸穢惡，　　充滿亦復然，　胃脾腎肝膽，　　及腸肺糞穢，　並髓腦膿血，　　八萬戶諸蟲，　在中常唼食。　　盲冥諸愚夫，　癡網自纏覆，　　於是不能了。　雜食所餘穢，　　九孔常流注，　如是過患身，　　由先不凈業。　愚夫于女人，　　繫戀彼聲色，　由斯生染著，　　曾不如實知。　如蠅見於吐，　　而生愛著心，　愚夫貪女人，　　境界亦如是。　顛仆于女色，　　恒自穢其身，　如何彼愚夫，　　於此樂游止？　如鳥為求食，　　不知避網羅，　貪愛于女人，　　被害亦如是。　譬如水中魚，　　游泳網者前，　便為他所執，　　豈非自損傷？　

【現代漢語翻譯】現代漢語譯本惡！像這樣的女人，她們的醜陋和令人厭惡的程度，遠超過之前所描述的。譬如世界毀滅時，大地上燃起熊熊烈火，叢林、草木，一切都被燒成焦炭。連巨大的生物所居住的地方，海水都乾涸了，須彌山（Sumeru，佛教宇宙觀中的中心山）等寶山，整個世界都被燒燬。當劫火燃燒時，山海都被焚燒，沒有任何眾生能夠提供救護。因為對女人的慾望，愚蠢的人們被燒傷和傷害，就像劫火燃燒一樣，一切都被燒盡。身體不斷流出不凈之物，充滿著唾液、鼻涕、膿血，為什麼那些愚蠢的人，還會對這樣的身體如此執著呢？骨骼互相支撐，面板和肉覆蓋其上，身體的臭味令人厭惡，就像被丟棄的剩飯，也像糧倉的門口，總是堆滿了糠秕。這個身體充滿了各種污穢和惡臭，也是如此。胃、脾、腎、肝、膽，以及腸、肺、糞便，還有骨髓、腦漿、膿血，以及八萬戶的蟲子，在身體里不斷地啃食。那些盲目無知的愚蠢之人，被自己的愚癡之網纏繞，因此無法看清真相。吃剩的食物殘渣，從九個孔竅不斷流出，這樣的充滿過患的身體，是由過去不凈的業力造成的。愚蠢的人們對女人，迷戀她們的聲音和容貌，因此產生貪戀和執著，從來沒有如實地瞭解真相。就像蒼蠅看到嘔吐物，就產生愛戀之心一樣，愚蠢的人貪戀女人，也是同樣的道理。他們被女色迷惑，不斷地玷污自己的身體，為什麼那些愚蠢的人，還樂於在此停留呢？就像鳥兒爲了覓食，不知道躲避羅網一樣，貪愛女人的結果，也是一樣會受到傷害。譬如水中的魚，在漁網前遊動，就會被他人抓住，這難道不是自取其辱嗎？

【English Translation】 English version Alas! Such women are even more repulsive and loathsome than described before. It is like when the world is destroyed, the earth is engulfed in flames, Forests, trees, and all vegetation are burned to ashes. Even the places where great beings dwell, the seas dry up, Mount Sumeru (the central mountain in Buddhist cosmology) and other precious mountains, the entire world is burned down. When the fire of the kalpa (aeon) burns, mountains and seas are incinerated, No living being can offer protection. Because of desire for women, foolish people are burned and harmed, Just like the fire of the kalpa, everything is burned to the ground. The body constantly discharges impurities, filled with saliva, mucus, pus, and blood, Why do those foolish people still cling to such a body? Bones support each other, covered by skin and flesh, The body's stench is repulsive, like discarded leftovers, It is also like the entrance of a granary, always littered with chaff. This body is filled with all kinds of filth and foulness, and it is the same. The stomach, spleen, kidneys, liver, gallbladder, as well as the intestines, lungs, and feces, Also, marrow, brain, pus, and blood, and eighty thousand families of insects, Constantly gnaw within the body. Those blind and ignorant fools, Are entangled in their own web of delusion, and therefore cannot see the truth. The remnants of eaten food constantly flow out from the nine orifices, Such a body full of faults is caused by past impure karma. Foolish people are infatuated with women, captivated by their voices and appearances, Thus, they develop craving and attachment, never truly understanding the reality. Just as flies see vomit and develop a fondness for it, Foolish people who crave women are the same. They are deluded by female beauty, constantly defiling their own bodies, Why do those foolish people still enjoy dwelling in this? Just as birds seeking food do not know to avoid the net, The result of craving women is the same, they will be harmed. For example, fish swimming in the water in front of a net, Will be caught by others, is this not self-inflicted harm?

女若捕魚人，　　諂誑猶如網，　男子同於魚，　　被網亦如是。　殺者之利刀，　　雖復甚可畏，　女人刀可畏，　　傷害復過彼。　如蛾投燈炬，　　及火燒屋時，　蟲等被焚燒，　　無依無救者。　迷醉於女人，　　貪火所燒害，　由斯墮惡趣，　　無依怙亦然。　邪行諸愚夫，　　愛戀他妻室，　妄生欣悅想，　　猶如於家雞。　亦如曠野雉，　　妄游殺害所，　損傷因自生，　　而無救濟者。　舍離於佛法，　　親近彼女人，　由是業因緣，　　墜墮于惡道。　又如諸獼猴，　　跳躑巖樹間，　必致自損傷，　　豈不由愚惑？　如是耽欲者，　　于彼諸女人，　為癡網所羅，　　數受生死苦。　如世之罪人，　　處以尖摽苦，　耽醉淫慾者，　　當懸劍樹林。　譬如以猛火，　　燒然彼鑊湯，　投之以麻麥，　　隨沸而漂沒。　如是耽欲人，　　不識于善路，　死當墮惡道，　　煎煮鑊湯中。　鑊湯之大數，　　六十四俱胝，　諸造惡之人，　　以彼為居處。　如是一一鑊，　　量各一由旬，　猛火遍燒然，　　底及四周際。　或有滿百年，　　或二三四百，　受煎煮之苦，　　皆由自業為。　獄卒以利鉤，　　時復舉令出，　皮肉皆爛

【現代漢語翻譯】現代漢語譯本女人就像捕魚的人，她們的諂媚和欺騙就像一張網。男人就像魚兒，被這張網捕獲也是如此。殺人者的利刀雖然非常可怕，但女人的刀更可怕，她們造成的傷害甚至超過前者。就像飛蛾撲向燈火，或者房屋著火時，蟲子等被焚燒，無所依靠，無人救助。那些沉迷於女色的人，被貪慾之火所焚燒傷害，因此墮入惡道，同樣無所依靠。那些行為邪惡的愚人，愛戀別人的妻子，妄想產生歡喜之情，就像家雞一樣。也像曠野中的野雞，在妄游中被殺害，損傷由自己造成，而無人救濟。捨棄佛法，親近那些女人，由於這樣的業力因緣，墜落到惡道之中。又像那些獼猴，在巖石和樹木間跳躍，必定會導致自己受傷，難道不是因為愚蠢迷惑嗎？像這樣沉迷於慾望的人，對於那些女人，被癡迷的網所束縛，多次遭受生死的痛苦。就像世間的罪人，被處以尖樁的痛苦，沉迷於淫慾的人，將懸掛在劍樹林中。譬如用猛烈的火，燒煮那沸騰的鍋湯，把麻麥投入其中，隨著沸騰而漂浮沉沒。像這樣沉迷於慾望的人，不認識善的路，死後將墮入惡道，在沸騰的鍋湯中煎煮。鍋湯的數量非常多，有六十四俱胝（俱胝：古代印度數量單位，相當於千萬），那些造惡的人，以那裡為居所。像這樣每一個鍋，大小都有一由旬（由旬：古代印度長度單位，約合11-16公里），猛烈的火焰遍佈燃燒，底部和四周都一樣。有的要煎煮一百年，有的兩三四百年，遭受煎煮的痛苦，都是由自己的業力造成的。獄卒用鋒利的鉤子，時常把他們鉤出來，皮肉都已腐爛。

【English Translation】 English version Women are like fishermen, their flattery and deceit are like a net. Men are like fish, caught in the net in the same way. The sharp knives of killers, though very frightening, are less frightening than the knives of women, whose harm surpasses even those. Like moths flying into a lamp, or when a house catches fire, insects and others are burned, without reliance or rescue. Those who are intoxicated by women, burned and harmed by the fire of desire, therefore fall into evil realms, also without reliance. Those foolish people who act wickedly, loving the wives of others, falsely generate thoughts of joy, like domestic chickens. Also like pheasants in the wilderness, killed while wandering aimlessly, the harm is self-inflicted, and there is no rescue. Abandoning the Buddha's teachings, becoming close to those women, due to such karmic causes, they fall into evil paths. Also like monkeys, leaping between rocks and trees, they inevitably injure themselves, is it not due to foolish delusion? Those who are addicted to desire, towards those women, are ensnared by the net of delusion, repeatedly suffering the pain of birth and death. Like the criminals of the world, subjected to the pain of sharp stakes, those who are intoxicated by lust will be hung in forests of sword trees. For example, with fierce fire, boiling the cauldron of soup, throwing in hemp and barley, they float and sink as it boils. Those who are addicted to desire, do not recognize the path of goodness, after death, they will fall into evil realms, boiled in the cauldron of soup. The number of cauldrons is very large, sixty-four kotis (koti: an ancient Indian unit of number, equivalent to ten million), those who commit evil, take that as their dwelling place. Each of these cauldrons, measures one yojana (yojana: an ancient Indian unit of length, approximately 11-16 kilometers), fierce flames burn everywhere, the bottom and all around. Some are boiled for a hundred years, some for two, three, or four hundred years, suffering the pain of boiling, all caused by their own karma. The prison guards, with sharp hooks, sometimes pull them out, their skin and flesh are already rotten.

墮，　　其骨白如珂。　於是諸獄卒，　　復將置鐵槽，　以杵而搗之，　　無能救護者。　爾時諸骨髓，　　盡碎末為塵，　由業風所吹，　　死已復還活。　若有侵逼他，　　妻妾童女等，　當緣鐵刺樹，　　並受斧杵殃。　有三股鐵叉，　　或四五岐者，　侵擾他妻室，　　當受此刑治。　復有鐵嘴烏，　　深啄于髓腦，　野乾等諸獸，　　競來食啖之。　如是邪欲人，　　當墮尸糞獄，　及走于鋒刃，　　亦覆上刀山。　如是邪欲人，　　顛墜炎熱獄，　既被燒害已，　　復趣于寒冰。　如是邪欲人，　　亦墮極炎熱，　㘁叫及大叫，　　並往黑繩中。　如是邪欲人，　　當沒咸熱河，　復經歷煻煨，　　未至底便死。　地獄有蒺䔧，　　五角極铦利，　彼為狗所逼，　　忙怖走其中。　愛戀于女人，　　墮于大怖處，　或吞于鐵丸，　　或飲洋銅汁。　有二熱鐵山，　　彼此來相合，　昔時耽欲者，　　于中受苦殃。　受斯苦楚時，　　都無救護者，　得如是罪報，　　皆由自業緣。　昔同歡愛者，　　今於何所在？　我獨受其殃，　　而不來相救。　由於先世中，　　自作如是業，　假令父母等，　　無能相救者。　由於先世中，　　

【現代漢語翻譯】現代漢語譯本墮落時，他們的骨頭白得像珂（一種白色玉石）。於是，獄卒們又將他們放入鐵槽中，用杵搗打，沒有人能夠救護他們。那時，所有的骨髓都被搗碎成塵土，被業力之風吹散，死後又復活。如果有人侵犯他人的妻妾或童女，他們將會在鐵刺樹上受苦，並遭受斧頭和杵的懲罰。那些使用三股或四五股鐵叉侵擾他人妻室的人，將會受到這樣的刑罰。還有鐵嘴烏，深深地啄食他們的骨髓和腦漿，野乾等各種野獸也爭相來吞食。像這樣邪淫的人，將會墮入尸糞地獄，在鋒利的刀刃上奔跑，還會登上刀山。像這樣邪淫的人，會墜入炎熱的地獄，被燒傷后，又會被扔進寒冰之中。像這樣邪淫的人，也會墮入極度炎熱的地獄，發出㘁叫和大叫，並被投入黑繩地獄。像這樣邪淫的人，將會沉沒在咸熱的河水中，又經歷熾熱的灰燼，還沒到底就死了。地獄裡有蒺藜（一種帶刺的植物），五角極其鋒利，他們被狗追趕，驚恐地在其中奔跑。那些貪戀女色的人，會墮入極度恐怖的地方，或者吞下鐵丸，或者飲用滾燙的銅汁。有兩座熾熱的鐵山，彼此合攏，過去沉迷於淫慾的人，會在其中遭受痛苦。當遭受這些痛苦時，沒有任何人能夠救護他們，得到這樣的罪報，都是由於自己所造的業力。過去一同歡愛的人，現在在哪裡呢？我獨自承受這些痛苦，他們卻不來相救。由於前世自己造作了這樣的惡業，即使是父母等親人，也無法救助。由於前世自己造作了這樣的惡業，

【English Translation】 English version When they fall, their bones are as white as 'ka' (a type of white jade). Then, the prison guards place them in iron troughs and pound them with pestles; no one can save them. At that time, all the marrow is crushed into dust, blown away by the wind of karma, and after death, they are revived. If someone violates another's wives, concubines, or young girls, they will suffer on iron thorn trees and endure the punishment of axes and pestles. Those who use three-pronged or four- or five-pronged iron forks to disturb others' wives will receive this punishment. There are also iron-beaked crows that deeply peck at their marrow and brains, and jackals and other beasts compete to devour them. Those who are thus lustful will fall into the excrement hell, run on sharp blades, and also climb the mountain of knives. Those who are thus lustful will fall into the hot hell, and after being burned, they will be thrown into the ice. Those who are thus lustful will also fall into the extremely hot hell, crying out and screaming, and will be thrown into the black rope hell. Those who are thus lustful will sink in the salty hot river, and after experiencing hot ashes, they will die before reaching the bottom. In hell, there are caltrops (a type of thorny plant) with five extremely sharp points, and they are chased by dogs, running in terror among them. Those who are attached to women will fall into places of great fear, either swallowing iron balls or drinking molten copper. There are two hot iron mountains that come together, and those who were once addicted to lust will suffer in them. When suffering these torments, there is no one to save them; receiving such retribution is all due to their own karma. Where are those who once shared pleasure? I alone endure this suffering, and they do not come to save me. Because in past lives, I created such karma, even parents and other relatives cannot save me. Because in past lives, I created such karma,

自作如是業，　假令男女等，　　無能相救者。　由於先世中，　　自作如是業，　假令兄弟等，　　無能相救者。　由於先世中，　　自作如是業，　假令姊妹等，　　無能相救者。　由於先世中，　　自作如是業，　假令朋友等，　　無能相救者。　愚夫為邪欲，　　貪求于女人，　無間地獄中，　　受如是諸苦。　說此不清凈，　　穢惡之女人，　愚夫所遊行，　　智者皆遠離。　親近彼女人，　　最為極下劣，　是惡中之惡，　　何足為欣樂？　耽著諸凡夫，　　常抱于糞囊，　由此業因緣，　　當受無量苦。　愚夫為女人，　　受種種刑罰，　囚繫及捶打，　　而無厭離心。　愚夫為女人，　　被種種燒害，　能忍受斯苦，　　而無厭離心。　或置在尖標，　　或殺或沉水，　或擲于大坑，　　備受諸苦毒。　雖見如是苦，　　猶于淫慾中，　稱讚于女人，　　曾不生厭離。　或有少智人，　　知為眾苦本，　見已還親近，　　如胡膠見火。　聞佛之所說，　　雖復生信受，　仍多畜女人，　　其眾如群羊。　或聞諸佛教，　　才興厭悔心，　須臾貪復生，　　如惡毒還發。　猶如被怖豬，　　暫止須臾頃，　若見於糞穢，　　貪愛還復

【現代漢語翻譯】現代漢語譯本自己造作這樣的業，即使是父母子女，也沒有誰能互相救助。由於前世自己造作這樣的業，即使是兄弟，也沒有誰能互相救助。由於前世自己造作這樣的業，即使是姐妹，也沒有誰能互相救助。由於前世自己造作這樣的業，即使是朋友，也沒有誰能互相救助。愚癡的人爲了邪淫的慾望，貪求女人，將在無間地獄中，承受這樣的各種痛苦。說這不清凈、污穢的女人，是愚癡的人所貪戀的，有智慧的人都會遠離。親近這樣的女人，是最為下劣的行為，是惡中的惡，有什麼值得欣喜快樂的呢？沉溺於慾望的凡夫俗子，常常擁抱糞便一樣的身體，由於這樣的業因緣，將要承受無量的痛苦。愚癡的人爲了女人，遭受各種刑罰，被囚禁、被捶打，卻仍然沒有厭離之心。愚癡的人爲了女人，被各種燒灼傷害，能夠忍受這樣的痛苦，卻仍然沒有厭離之心。或者被放置在尖銳的木樁上，或者被殺害，或者被沉入水中，或者被投入大坑，遭受各種痛苦的折磨。即使見到這樣的痛苦，仍然在淫慾之中，稱讚女人，從來不曾產生厭離之心。或者有少許智慧的人，知道這是眾苦的根源，見到后仍然親近，就像胡膠遇到火一樣。聽聞佛陀所說，即使生起信受之心，仍然畜養很多女人，她們像一群羊一樣。或者聽聞佛陀的教誨，才生起厭惡悔改之心，片刻之後貪慾又生起，就像惡毒的病復發一樣。就像被驚嚇的豬，暫時停止片刻，如果見到糞便，貪愛之心又會復發。

【English Translation】 English version Having created such karma oneself, Even parents and children cannot save each other. Due to the karma created by oneself in past lives, Even brothers cannot save each other. Due to the karma created by oneself in past lives, Even sisters cannot save each other. Due to the karma created by oneself in past lives, Even friends cannot save each other. Foolish people, for the sake of lustful desires, crave women, And will suffer such various torments in the Avici (無間) hell. Speaking of these impure, filthy women, They are what foolish people are attached to, while the wise stay away. To be close to such women is the most inferior behavior, It is the worst of evils, what is there to be happy about? Ordinary people, indulging in desires, constantly embrace a body like a sack of feces, Due to such karmic causes, they will suffer immeasurable pain. Foolish people, for the sake of women, endure various punishments, Being imprisoned and beaten, yet they still have no aversion. Foolish people, for the sake of women, are burned and harmed in various ways, Able to endure such suffering, yet they still have no aversion. Or they are placed on sharp stakes, or killed, or drowned, Or thrown into a large pit, enduring all kinds of painful torments. Even seeing such suffering, they still indulge in lustful desires, Praising women, never once generating aversion. Or some with little wisdom, knowing this is the root of all suffering, Still approach them after seeing, like glue meeting fire. Hearing what the Buddha has said, even if they generate faith, They still keep many women, like a flock of sheep. Or hearing the Buddha's teachings, they only generate a moment of aversion and repentance, After a short while, desire arises again, like a poisonous disease recurring. Like a frightened pig, stopping for a moment, If it sees feces, its craving will return.

生。　愚夫聞法已，　　暫爾心驚怖，　后見諸欲色，　　貪愛還復生。　猶如有丈夫，　　從其自身首，　棄擲金花鬘，　　翻戴于熱鐵。　愚夫耽欲故，　　棄捨諸佛教，　貪求下劣法，　　造作諸罪業。　迷醉諸欲者，　　墮閻羅界中，　常吞熱鐵丸，　　復飲洋銅汁。　迷醉於欲者，　　背善而行非，　舍離於清凈，　　永趣閻羅界。　若有智慧人，　　聞我說是法，　應舍一切欲，　　速求于出離。」

爾時世尊說是偈已，優陀延王即白佛言：「今此所聞希有希有。如來、應、正等覺善能說是諸欲過患。我今歸依佛法僧寶，從今已往乃至盡形歸佛法僧，作優婆塞。唯愿世尊攝受於我。」

佛說此經已，優陀延王及諸大眾，天人世間阿修羅、乾闥婆等，聞佛所說，歡喜奉行。

大寶積經卷第九十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九十八

大唐三藏法師菩提流志奉　詔譯

妙慧童女會第三十

如是我聞：

一時佛在王舍城耆阇崛山中，與大比丘眾千二百五十人，菩薩摩訶薩十千人俱。時王舍城有長者女名為妙慧，年始八歲，面貌端正容色姝好，諸相具足見者歡喜，曾於過去無量諸佛親近供養

【現代漢語翻譯】現代漢語譯本愚笨的人聽聞佛法后，會短暫地感到驚恐，但之後看到各種慾望和美色，貪愛之心又會重新生起。這就像一個人，從自己的頭上，扔掉金花製成的花環，反而戴上燒紅的鐵塊。愚笨的人因為沉溺於慾望，拋棄諸佛的教誨，貪求低劣的法，造作各種罪業。沉迷於慾望的人，會墮入閻羅界（地獄），常常吞食燒紅的鐵丸，還要飲用滾燙的銅汁。沉迷於慾望的人，背離善良而行不義，捨棄清凈的修行，永遠墮入閻羅界。如果有智慧的人，聽聞我所說的這些法，就應當捨棄一切慾望，迅速尋求解脫。

這時，世尊說完這偈頌后，優陀延王（Udayana，古印度國王）立即對佛說：『今天所聽聞的真是稀有難得！如來（Tathagata，佛的稱號）、應（Arhat，值得受供養的人）、正等覺（Samyaksambuddha，完全覺悟的人）善於宣說各種慾望的過患。我現在皈依佛、法、僧三寶，從今以後乃至生命終結都皈依佛、法、僧，成為優婆塞（upasaka，在家男居士）。唯愿世尊接納我。』

佛說完這部經后，優陀延王以及所有大眾，包括天人、世間、阿修羅（Asura，一種神道生物）、乾闥婆（Gandharva，天上的樂神）等，聽聞佛所說，都歡喜地奉行。

《大寶積經》卷第九十七大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第九十八

大唐三藏法師菩提流志（Bodhiruci，唐代譯經僧人）奉詔翻譯

妙慧童女會第三十

如是我聞：

一時，佛在王舍城（Rajagrha，古印度城市）的耆阇崛山（Grdhrakuta，山名）中，與大比丘眾一千二百五十人，菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）一萬人在一起。當時，王舍城有一位長者的女兒，名叫妙慧（Sumati，意為妙智慧），年齡八歲，面容端正，容貌美麗，諸相具足，見到的人都心生歡喜，她曾在過去無量諸佛面前親近供養。

【English Translation】 English version A foolish person, upon hearing the Dharma, may feel a brief moment of fear, but then, seeing various desires and beautiful forms, their craving arises again. It is like a man who, from his own head, throws away a garland of golden flowers, and instead puts on a piece of hot iron. Because they are addicted to desires, foolish people abandon the teachings of the Buddhas, crave inferior teachings, and create various sinful actions. Those who are intoxicated by desires fall into the realm of Yama (the realm of the dead), constantly swallowing hot iron balls and drinking molten copper. Those who are intoxicated by desires turn away from good and do wrong, abandon pure practice, and forever go to the realm of Yama. If there are wise people who hear me speak this Dharma, they should abandon all desires and quickly seek liberation.

At that time, after the World Honored One spoke this verse, King Udayana immediately said to the Buddha: 'What I have heard today is truly rare and wonderful! The Tathagata, Arhat, Samyaksambuddha is skilled in explaining the faults of various desires. I now take refuge in the Buddha, Dharma, and Sangha (the three jewels), and from now until the end of my life, I will take refuge in the Buddha, Dharma, and Sangha, becoming an upasaka. May the World Honored One accept me.'

After the Buddha finished speaking this sutra, King Udayana and all the assembly, including gods, humans, asuras, gandharvas, and others, upon hearing what the Buddha had said, joyfully practiced it.

The Great Treasure Accumulation Sutra, Volume 97 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 98

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Chapter on the Maiden Sumati, Thirtieth

Thus have I heard:

At one time, the Buddha was in Mount Grdhrakuta in the city of Rajagrha, together with a great assembly of 1,250 bhikshus (monks) and 10,000 bodhisattva-mahasattvas. At that time, in the city of Rajagrha, there was a daughter of an elder named Sumati, who was eight years old. Her face was upright, her appearance was beautiful, she possessed all the marks, and those who saw her were filled with joy. She had in the past drawn near to and made offerings to countless Buddhas.

種諸善根。時彼女人詣如來所，頂禮佛足右繞三匝，長跪合掌而說偈言：

「無上等正覺，　　為世大明燈；　菩薩之所行，　　唯愿聽我問。」

佛告妙慧：「今恣汝問。當爲解說，令斷疑網。」

爾時妙慧即于佛前以偈問曰：

「云何得端正，　　大富尊貴身？　復以何因緣，　　眷屬難沮壞？　云何見己身，　　而受于化生，　千葉蓮花上，　　面奉諸世尊？　云何能證得，　　自在勝神通，　遍往無量剎，　　禮敬于諸佛？　云何得無怨，　　所言人信受，　凈除於法障，　　永離諸魔業？　云何命終時，　　得見於諸佛，　聞說清凈法，　　不受于苦惱？　大悲無上尊，　　唯愿為我說。」

爾時佛告妙慧童女言：「善哉善哉！善能問此深妙之義。諦聽諦聽，善思念之，當爲汝說。」

妙慧白言：「唯然世尊！愿樂欲聞。」

佛言妙慧：「菩薩成就四法，受端正身。何等為四？一者于惡友所不起瞋心，二者住于大慈，三者深樂正法，四者造佛形像。」

爾時世尊而說偈言：

「瞋壞善根勿增長，　　慈心樂法造佛形，　當獲具相莊嚴身，　　一切眾生常樂見。

「複次妙慧！菩薩成就四法，得富貴身。何等為四？一者應時行施

【現代漢語翻譯】現代漢語譯本種下各種善根。當時，那位女子來到如來（Tathagata，佛的稱號）所在之處，頂禮佛足，右繞三匝，長跪合掌，以偈頌說道：『無上正等覺（Anuttara-samyak-sambodhi，佛所證悟的最高智慧），是世間的大明燈；菩薩所修行的，唯愿您聽我發問。』佛陀告訴妙慧（Miao Hui，菩薩名）說：『現在你可以隨意發問。我將為你解答，使你斷除疑惑。』當時，妙慧就在佛前以偈頌問道：『如何才能獲得端正、富有、尊貴的身體？又是什麼因緣，使得眷屬難以離散？如何才能見到自己，在千葉蓮花上化生，面見諸位世尊（Bhagavan，佛的稱號）？如何才能證得自在殊勝的神通，遍往無量佛剎（Buddha-ksetra，佛的國土），禮敬諸佛？如何才能沒有怨敵，所說的話令人信服，清除法障，永遠遠離魔業？如何才能在臨終時，得見諸佛，聽聞清凈的佛法，不受苦惱？大悲無上的世尊，唯愿您為我解說。』當時，佛陀告訴妙慧童女說：『善哉善哉！你善於詢問如此深奧微妙的道理。仔細聽，仔細聽，好好思考，我將為你解說。』妙慧回答說：『是的，世尊！我非常樂意聽聞。』佛陀說：『妙慧，菩薩成就四種法，就能獲得端正的身體。是哪四種呢？第一，對於惡友不起嗔恨心；第二，安住于大慈悲心；第三，深深喜愛正法；第四，塑造佛的形像。』當時，世尊以偈頌說道：『嗔恨會破壞善根，使其無法增長，慈悲心、喜愛佛法、塑造佛像，將獲得相貌莊嚴的身體，一切眾生都樂於見到。『再者，妙慧！菩薩成就四種法，就能獲得富貴的身體。是哪四種呢？第一，應時佈施；

【English Translation】 English version Having planted various roots of goodness, the woman then went to where the Tathagata (the title of a Buddha) was, bowed at his feet, circumambulated him three times to the right, knelt down with her palms together, and spoke in verse: 'The unsurpassed, perfectly enlightened one (Anuttara-samyak-sambodhi, the highest wisdom attained by a Buddha), is the great lamp of the world; The practice of the Bodhisattva, I only wish you would listen to my questions.' The Buddha said to Miao Hui (Miao Hui, the name of a Bodhisattva): 'Now you may ask whatever you wish. I will explain it to you, so that you may cut off your doubts.' At that time, Miao Hui immediately asked the Buddha in verse: 'How can one obtain a body that is handsome, wealthy, and noble? And what are the causes and conditions that make it difficult for one's family to be broken apart? How can one see oneself, being born on a thousand-petaled lotus, Facing all the World Honored Ones (Bhagavan, the title of a Buddha)? How can one attain the unhindered and supreme spiritual powers, To travel to countless Buddha-lands (Buddha-ksetra, the land of a Buddha), and pay homage to all the Buddhas? How can one be without enemies, and have one's words be believed by others, Clear away the obstacles to the Dharma, and forever be free from the works of demons? How can one, at the time of death, see all the Buddhas, Hear the pure Dharma being spoken, and not suffer from distress? Oh, compassionate and unsurpassed World Honored One, I only wish you would explain this to me.' At that time, the Buddha said to the maiden Miao Hui: 'Excellent, excellent! You are skilled in asking about such profound and subtle principles. Listen carefully, listen carefully, and contemplate well, and I will explain it to you.' Miao Hui replied: 'Yes, World Honored One! I am very eager to hear.' The Buddha said: 'Miao Hui, a Bodhisattva who accomplishes four dharmas will obtain a handsome body. What are these four? First, not to harbor anger towards evil friends; second, to abide in great compassion; third, to deeply love the true Dharma; fourth, to create images of the Buddha.' At that time, the World Honored One spoke in verse: 'Anger destroys the roots of goodness, preventing their growth, compassion, love for the Dharma, and creating Buddha images, Will result in a body adorned with excellent features, which all beings will be happy to see. 'Furthermore, Miao Hui! A Bodhisattva who accomplishes four dharmas will obtain a wealthy body. What are these four? First, to give alms at the appropriate time;

，二者無輕慢心，三者歡喜而與，四者不希果報。」

爾時世尊而說偈言：

「應時行施無輕慢，　　歡喜授與不希求，　能於此業常勤修，　　所生當獲大財位。

「複次妙慧！菩薩成就四法，得眷屬不壞。何等為四？一者善能棄捨離間之語，二者邪見眾生令住正見，三者正法將滅護令久住，四者教諸有情趣佛菩提。」

爾時世尊而說偈言：

「舍離間言及邪見，　　正法將滅能護持，　安住眾生大菩提，　　當成不壞諸眷屬。

「複次妙慧！菩薩成就四法，當於佛前得受化生、處蓮花座。何等為四？一者捧諸花果及細末香散於如來及諸塔廟，二者終不於他妄加損害，三者造如來像安處蓮花，四者于佛菩提深生凈信。」

爾時世尊而說偈言：

「花香散佛及支提，　　不害於他並造像，　于大菩提深信解，　　得處蓮花生佛前。

「複次妙慧！菩薩成就四法，從一佛土至一佛土。何等為四？一者見他修善不為障惱，二者他說法時未嘗留礙，三者然燈供養如來之塔，四者于諸禪定常勤修習。」

爾時世尊而說偈言：

「見人修善說正法，　　不生謗毀加留難，　如來塔廟施燈明，　　修習諸禪游佛剎。

「複次妙慧！菩薩成就四法，處世無怨。云

【現代漢語翻譯】現代漢語譯本：『第二，不輕視或怠慢施予的對象；第三，歡喜地給予；第四，不期望得到回報。』

那時，世尊說了偈語：

『應時行佈施，不輕慢，歡喜施與不求報，能於此業常勤修，所生當獲大財位。』

『再者，妙慧（菩薩名）！菩薩成就四種法，能得到不壞的眷屬。是哪四種呢？第一，善於捨棄離間他人關係的言語；第二，引導持有邪見的眾生走向正見；第三，當正法將要衰滅時，護持正法使其長久住世；第四，教導一切有情眾生趨向佛的菩提。』

那時，世尊說了偈語：

『舍離間言及邪見，正法將滅能護持，安住眾生大菩提，當成不壞諸眷屬。』

『再者，妙慧！菩薩成就四種法，能在佛前得到化生，並坐在蓮花座上。是哪四種呢？第一，捧著各種鮮花、水果和細末香，散在如來和各個佛塔寺廟；第二，永遠不妄加損害他人；第三，塑造如來的佛像，並安放在蓮花座上；第四，對佛的菩提生起深厚的清凈信心。』

那時，世尊說了偈語：

『花香散佛及支提（佛塔），不害於他並造像，于大菩提深信解，得處蓮花生佛前。』

『再者，妙慧！菩薩成就四種法，能從一個佛土到達另一個佛土。是哪四種呢？第一，見到他人修善，不加以障礙或惱亂；第二，當他人說法時，不曾加以阻礙；第三，點燃燈火供養如來的佛塔；第四，對於各種禪定，經常勤奮地修習。』

那時，世尊說了偈語：

『見人修善說正法，不生謗毀加留難，如來塔廟施燈明，修習諸禪游佛剎。』

『再者，妙慧！菩薩成就四種法，在世間不會有怨敵。』

【English Translation】 English version: 'Second, not having a mind of contempt or disrespect towards the recipient; third, giving with joy; fourth, not expecting any reward.'

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

'Giving alms at the right time, without contempt, giving with joy and without seeking reward, one who can diligently practice this, will be born with great wealth and position.'

'Furthermore, Mañjuśrī (a Bodhisattva's name)! A Bodhisattva who accomplishes four dharmas obtains an indestructible retinue. What are the four? First, being skilled in abandoning words that cause discord; second, leading beings with wrong views to right views; third, when the True Dharma is about to perish, protecting it so that it may abide for a long time; fourth, teaching all sentient beings to aspire to the Bodhi of the Buddha.'

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

'Abandoning divisive speech and wrong views, protecting the True Dharma when it is about to perish, establishing sentient beings in great Bodhi, one will obtain an indestructible retinue.'

'Furthermore, Mañjuśrī! A Bodhisattva who accomplishes four dharmas will be born by transformation in front of the Buddha and sit on a lotus seat. What are the four? First, offering various flowers, fruits, and fine powdered incense to the Tathagata and all stupas and temples; second, never harming others wantonly; third, creating images of the Tathagata and placing them on lotus seats; fourth, having deep and pure faith in the Bodhi of the Buddha.'

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

'Scattering flowers and incense to the Buddha and stupas, not harming others and creating images, having deep faith and understanding in great Bodhi, one will be born on a lotus seat in front of the Buddha.'

'Furthermore, Mañjuśrī! A Bodhisattva who accomplishes four dharmas can travel from one Buddha-land to another. What are the four? First, upon seeing others cultivating good deeds, not obstructing or disturbing them; second, when others are teaching the Dharma, never hindering them; third, offering lamps to the stupas of the Tathagata; fourth, diligently practicing various samadhis.'

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

'Seeing people cultivating good deeds and teaching the True Dharma, not giving rise to slander or creating difficulties, offering lamps to the stupas of the Tathagata, practicing various samadhis and traveling through Buddha-lands.'

'Furthermore, Mañjuśrī! A Bodhisattva who accomplishes four dharmas will have no enemies in the world.'

何為四？一者以無諂心親近善友，二者於他勝法無嫉妒心，三者他獲名譽心常歡喜，四者于菩薩行無輕毀心。」

爾時世尊而說偈言：

「不以諛諂親善友，　　於人勝法無妒心，　他獲名譽常歡喜，　　不謗菩薩得無怨。

「複次妙慧！菩薩成就四法，所言人信。何等為四？一者發言修行常使相應，二者于善友所不覆諸惡，三者于所聞法不求過失，四者于說法者不生噁心。」

爾時世尊而說偈言：

「發言修行常相應，　　己罪不藏於善友，　聞經不求人法過，　　所言一切皆信受。

「複次妙慧！菩薩成就四法，能離法障速得清凈。何等為四？一者以深意樂攝三律儀，二者聞甚深經不生誹謗，三者見新發意菩薩生一切智心，四者于諸有情大慈平等。」

爾時世尊而說偈言：

「以深意樂攝律儀，　　聞甚深經能信解，　敬初發心如佛想，　　慈心普洽障消除。

「複次妙慧！菩薩成就四法，能離諸魔。云何為四？一者了知法性平等，二者發起精進，三者常勤唸佛，四者一切善根皆悉迴向。」

爾時世尊而說偈言：

「能知諸法平等性，　　常起精進念如來，　迴向一切諸善根，　　眾魔不能得其便。

「複次妙慧！菩薩成就四法，臨命終時諸

【現代漢語翻譯】現代漢語譯本：什麼是四種？第一是以不諂媚的心親近善友，第二是對他人殊勝的修行沒有嫉妒心，第三是他人獲得名譽時內心常常歡喜，第四是對菩薩的修行沒有輕視譭謗的心。

這時，世尊說了偈語：

『不以諂媚親近善友，對他人殊勝的修行沒有嫉妒心，他人獲得名譽時常常歡喜，不誹謗菩薩就能得到無怨恨。』

『再者，妙慧（菩薩名）！菩薩成就四種法，所說的話就能使人信服。哪四種呢？第一是所說的話和所做的事常常一致，第二是在善友面前不隱瞞自己的過錯，第三是對所聽聞的佛法不挑剔過失，第四是對說法的人不生惡念。』

這時，世尊說了偈語：

『所說的話和所做的事常常一致，自己的過錯不在善友面前隱瞞，聽聞佛法不挑剔人和法的過失，所說的一切都能被信受。』

『再者，妙慧！菩薩成就四種法，能夠遠離法障，迅速得到清凈。哪四種呢？第一是以深刻的意樂來攝持三律儀（戒律、定力、智慧），第二是聽聞甚深的經典不生誹謗，第三是見到新發菩提心的菩薩生起一切智的心，第四是對一切眾生持有大慈平等的態度。』

這時，世尊說了偈語：

『以深刻的意樂來攝持戒律，聽聞甚深的經典能夠信解，尊敬初發菩提心的人如同佛一樣，慈悲心普遍施與，障礙就能消除。』

『再者，妙慧！菩薩成就四種法，能夠遠離各種魔障。哪四種呢？第一是了知諸法自性平等，第二是發起精進，第三是常常勤勉唸佛，第四是將一切善根都回向。』

這時，世尊說了偈語：

『能夠了知諸法自性平等，常常發起精進憶念如來，迴向一切善根，各種魔障就不能得逞。』

『再者，妙慧！菩薩成就四種法，臨命終時，各種...

【English Translation】 English version: What are the four? First, it is to befriend virtuous companions without a flattering mind; second, it is to have no jealousy towards others' superior practices; third, it is to always rejoice when others gain fame; fourth, it is to have no contemptuous or slanderous thoughts towards the practices of Bodhisattvas.

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

'Not befriending virtuous companions with flattery, having no jealousy towards others' superior practices, always rejoicing when others gain fame, not slandering Bodhisattvas, one obtains freedom from resentment.'

'Furthermore, Mañjuśrī (Bodhisattva's name)! A Bodhisattva who accomplishes four dharmas will be believed by people. What are the four? First, one's words and actions are always consistent; second, one does not conceal one's faults from virtuous companions; third, one does not seek faults in the Dharma one has heard; fourth, one does not harbor evil thoughts towards the one who teaches the Dharma.'

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

'One's words and actions are always consistent, one does not conceal one's faults from virtuous companions, one does not seek faults in people or the Dharma when hearing scriptures, all that one says will be believed and accepted.'

'Furthermore, Mañjuśrī! A Bodhisattva who accomplishes four dharmas can be free from the obstacles of Dharma and quickly attain purity. What are the four? First, one upholds the three vows (morality, concentration, wisdom) with profound intention; second, one does not slander profound scriptures when hearing them; third, one generates the mind of all-knowing wisdom when seeing newly initiated Bodhisattvas; fourth, one has great compassion and equality towards all sentient beings.'

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

'Upholding the vows with profound intention, being able to believe and understand profound scriptures when hearing them, respecting those who have just initiated the Bodhi mind as if they were Buddhas, compassion pervades all, and obstacles are eliminated.'

'Furthermore, Mañjuśrī! A Bodhisattva who accomplishes four dharmas can be free from all demonic obstacles. What are the four? First, one understands the equality of the nature of all dharmas; second, one generates diligence; third, one is always diligent in mindfulness of the Buddha; fourth, one dedicates all roots of virtue.'

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

'Being able to understand the equality of the nature of all dharmas, always generating diligence in remembering the Tathagata, dedicating all roots of virtue, all demonic obstacles cannot find an opportunity.'

'Furthermore, Mañjuśrī! A Bodhisattva who accomplishes four dharmas, at the time of death, all...

佛現前。何等為四，一者他有所求施令滿足，二者于諸善法深生信解，三者于諸菩薩施莊嚴具，四者於三寶所勤修供養。」

爾時世尊而說偈言：

「他有所求令滿足，　　信解深法舍嚴具，　三寶福田勤供養，　　臨命終時佛現前。」

爾時妙慧童女聞佛說已，白言：「世尊！如佛所說菩薩諸行，我當奉行。世尊！若我於是四十行中闕於一行而不修者，則違佛教、欺誑如來。」

爾時尊者大目犍連告妙慧言：「菩薩之行甚難可行。汝今發斯殊勝大愿，豈於是愿得自在耶？」

爾時妙慧白言：「尊者！若我弘願真實不虛，能令諸行得圓滿者，愿此三千大千世界六種震動，天雨妙花天鼓自鳴。」說是語時，于虛空中花散如雨、天鼓自鳴，三千大千世界六種震動。是時妙慧重白目連：「以我如是真實言故，于未來世當得成佛，亦如今日釋迦如來。於我國中無有魔事及以惡趣女人之名，若我此言非虛妄者，令斯大眾身皆金色。」說是語已眾皆金色。

爾時尊者大目犍連即從坐起，偏袒右肩頂禮佛足，白言：「世尊！我今先禮初發心菩薩及諸菩薩摩訶薩眾。」

爾時文殊師利法王子告妙慧言：「汝住何法發斯誠愿？」

妙慧答言：「文殊師利！非所問也。何以故？於法界中無

【現代漢語翻譯】現代漢語譯本：佛陀顯現於前。哪四種情況呢？第一，他人有所求時，施予令其滿足；第二，對於各種善法，內心深生信解；第三，對於諸菩薩，施予莊嚴之具；第四，對於佛、法、僧三寶，勤勉修習供養。當時，世尊以偈頌說道：『他人有所求，令其得滿足，深信解妙法，捨棄諸莊嚴，於三寶福田，勤勉修供養，臨命終之時，佛陀現於前。』當時，妙慧童女聽聞佛陀所說后，稟告道：『世尊！如佛所說菩薩的各種修行，我應當奉行。世尊！如果我在這四十種修行中缺少一種而不去修習，那就是違背佛陀的教誨，欺騙如來。』當時，尊者大目犍連告訴妙慧說：『菩薩的修行非常難以實行。你現在發下如此殊勝的大愿，難道能對這個願望完全自在嗎？』當時，妙慧稟告道：『尊者！如果我所發的弘願真實不虛，能夠使各種修行得以圓滿，愿此三千大千世界發生六種震動，天空降下美妙的花朵，天鼓自動鳴響。』說完這話時，在虛空中花朵如雨般散落，天鼓自動鳴響，三千大千世界發生六種震動。這時，妙慧再次對目犍連說：『因為我所說的是真實不虛的緣故，在未來世我應當成就佛果，也像今日的釋迦如來一樣。在我的國土中，沒有魔事以及惡趣和女人的名字，如果我所說的話不是虛妄的，就讓在場大眾的身體都變成金色。』說完這話后，大眾的身體都變成了金色。當時，尊者大目犍連立即從座位上站起來，袒露右肩，頂禮佛足，稟告道：『世尊！我現在先禮敬初發心的菩薩以及諸位菩薩摩訶薩。』當時，文殊師利法王子告訴妙慧說：『你安住於何種法而發下如此誠實的願望？』妙慧回答說：『文殊師利！這不是應該問的問題。為什麼呢？在法界之中，沒有所謂的安住之處。』

【English Translation】 English version: The Buddha appears before one. What are the four conditions? First, when others have requests, one fulfills them; second, one develops deep faith and understanding in all virtuous dharmas; third, one offers adornments to all Bodhisattvas; fourth, one diligently cultivates offerings to the Three Jewels (Buddha, Dharma, Sangha). At that time, the World Honored One spoke in verse: 'When others have requests, fulfill them, deeply believe and understand the profound Dharma, relinquish adornments, diligently make offerings to the field of merit of the Three Jewels, at the time of death, the Buddha will appear before one.' At that time, the maiden Wonderful Wisdom, having heard what the Buddha said, reported: 'World Honored One! As the Buddha has spoken of the practices of Bodhisattvas, I shall uphold them. World Honored One! If I were to lack even one of these forty practices and not cultivate it, then I would be violating the Buddha's teachings and deceiving the Tathagata.' At that time, the Venerable Mahāmaudgalyāyana said to Wonderful Wisdom: 'The practices of a Bodhisattva are extremely difficult to perform. Now you have made such a supreme great vow, can you truly be free in this vow?' At that time, Wonderful Wisdom reported: 'Venerable One! If my great vow is true and not false, and can enable all practices to be perfected, may this three-thousand great thousand world tremble in six ways, may heavenly flowers rain down, and may heavenly drums sound by themselves.' As she spoke these words, flowers scattered like rain in the sky, heavenly drums sounded by themselves, and the three-thousand great thousand world trembled in six ways. At this time, Wonderful Wisdom again said to Maudgalyāyana: 'Because of my true words, in the future I shall attain Buddhahood, just like the Śākyamuni Tathagata today. In my land, there will be no demonic affairs, nor the names of evil realms or women. If my words are not false, may the bodies of everyone in this assembly become golden.' After she spoke these words, everyone's bodies became golden. At that time, the Venerable Mahāmaudgalyāyana immediately rose from his seat, bared his right shoulder, prostrated at the Buddha's feet, and reported: 'World Honored One! I now first pay homage to the Bodhisattvas who have just generated the aspiration for enlightenment and all the Bodhisattva Mahāsattvas.' At that time, the Dharma Prince Mañjuśrī said to Wonderful Wisdom: 'In what Dharma do you abide to make such a sincere vow?' Wonderful Wisdom replied: 'Mañjuśrī! That is not a question to ask. Why? In the Dharma realm, there is no such thing as abiding.'

所住故。」

又問：「云何名為菩提？」

答曰：「無分別法是名菩提。」

又問：「云何名為菩薩？」

答曰：「一切諸法等虛空相，是名菩薩。」

又問：「云何名為菩提之行？」

答曰：「猶如陽焰谷響之行，是菩提行。」

又問：「依何密意作如是說？」

答曰：「我於此中不見少法密非密者。」

又問：「若如是者，一切凡夫應即菩提。」

答曰：「汝謂菩提異凡夫耶？莫作是見。何以故？此等皆同一法界相，非取非舍、無成壞故。」

又問：「於此義中能解了者，其數幾何？」

答曰：「如若干幻化心心所量，若干幻化眾生能了斯義。」

文殊師利言：「幻化本無，何有如是心心所法？」

答曰：「法界亦爾非有非無，乃至如來亦復如是。」

爾時文殊師利白佛言：「世尊！今此妙慧甚為希有，乃能成就如是法忍。」

佛言：「如是如是，誠如所言。然此童女已於過去發菩提心經三十劫，我乃發趣無上菩提；彼亦令汝住無生忍。」

爾時文殊師利即從座起為其作禮，白妙慧言：「我于往昔無量劫前已曾供養，不謂今者還得親近。」

妙慧告言：「文殊師利！汝今莫起如是分別。何以故

【現代漢語翻譯】現代漢語譯本『所住故。』又問：『什麼叫做菩提（bodhi，覺悟）？』答道：『沒有分別的法就叫做菩提。』又問：『什麼叫做菩薩（bodhisattva，追求覺悟的修行者）？』答道：『一切諸法都如同虛空一樣，這就是菩薩。』又問：『什麼叫做菩提之行？』答道：『如同陽焰（陽光下的幻影）和山谷迴響一樣的行為，就是菩提之行。』又問：『依據什麼秘密的含義說這樣的話？』答道：『我在這裡面沒有看到任何法是秘密或非秘密的。』又問：『如果這樣的話，一切凡夫都應該立即是菩提了。』答道：『你認為菩提和凡夫是不同的嗎？不要這樣認為。為什麼呢？因為它們都具有相同的法界（dharmadhatu，宇宙的真實本質）之相，既不取也不捨，沒有成也沒有壞。』又問：『對於這個道理能夠理解的人，有多少呢？』答道：『就像有多少幻化的心和心所（citta-caitta，心理活動）的量，就有多少幻化的眾生能夠理解這個道理。』文殊師利（Manjusri，智慧的菩薩）說：『幻化本來就沒有，哪裡會有這樣的心和心所法呢？』答道：『法界也是這樣，非有非無，乃至如來（tathagata，佛的稱號）也是這樣。』這時，文殊師利對佛說：『世尊！今天這位妙慧（妙慧童女）真是非常稀有，竟然能夠成就這樣的法忍（dharma-ksanti，對佛法的忍耐和接受）。』佛說：『是的，是的，確實像你所說的那樣。然而這位童女在過去就已經發菩提心經過了三十劫，我才開始追求無上菩提；她也讓你安住于無生忍（anutpattika-dharma-ksanti，對無生之法的忍耐和接受）。』這時，文殊師利立刻從座位上站起來，向她行禮，對妙慧說：『我在過去無量劫前就已經供養過您，沒想到今天還能再次親近您。』妙慧說：『文殊師利！你現在不要產生這樣的分別。為什麼呢？』

【English Translation】 English version 'Because of where they dwell.' Again asked: 'What is called Bodhi (enlightenment)?' Answered: 'The dharma of non-discrimination is called Bodhi.' Again asked: 'What is called a Bodhisattva (one who seeks enlightenment)?' Answered: 'All dharmas are like the aspect of empty space, this is called a Bodhisattva.' Again asked: 'What is called the practice of Bodhi?' Answered: 'The practice like a mirage and an echo in a valley, this is the practice of Bodhi.' Again asked: 'Based on what secret meaning is this said?' Answered: 'In this, I do not see any dharma that is secret or not secret.' Again asked: 'If it is like this, then all ordinary beings should immediately be Bodhi.' Answered: 'Do you think Bodhi is different from ordinary beings? Do not hold such a view. Why? Because they all have the same aspect of the dharmadhatu (the true nature of the universe), neither grasping nor abandoning, without formation or destruction.' Again asked: 'Among those who can understand this meaning, how many are there?' Answered: 'As many as there are illusory minds and mental states, so many illusory beings can understand this meaning.' Manjusri (the Bodhisattva of wisdom) said: 'Illusions are fundamentally non-existent, how can there be such mind and mental states?' Answered: 'The dharmadhatu is also like this, neither existent nor non-existent, even the Tathagata (a title of the Buddha) is also like this.' At that time, Manjusri said to the Buddha: 'World Honored One! This Wonderful Wisdom (the girl of wonderful wisdom) is truly rare, that she can achieve such dharma-ksanti (patience and acceptance of the Dharma).' The Buddha said: 'So it is, so it is, truly as you have said. However, this girl has already generated the Bodhi mind in the past for thirty kalpas, and I only then began to pursue unsurpassed Bodhi; she also causes you to abide in anutpattika-dharma-ksanti (patience and acceptance of the non-arising of dharmas).' At that time, Manjusri immediately rose from his seat, bowed to her, and said to Wonderful Wisdom: 'I have already made offerings to you in countless kalpas in the past, I did not expect that today I would be able to be close to you again.' Wonderful Wisdom said: 'Manjusri! You should not generate such distinctions now. Why?'

？以無分別得無生忍故。」

又問妙慧：「汝今猶不轉女身耶？」

妙慧答言：「女人之相了不可得，今何所轉？文殊師利！我當爲汝除斷疑惑。由我如是真實語故，于當來世得阿耨多羅三藐三菩提時，於我法中諸比丘輩，聞命善來出家入道。我國土中所有眾生身皆金色，服用資具如第六天，飲食豐饒隨念而至。無有魔事及諸惡趣，亦復無有女人之名。有七寶林上羅寶網，七寶蓮花覆以寶帳。如文殊師利所成凈剎裝校嚴飾，等無有異。若我此言非虛妄者，令此大眾身皆金色。我之女身變成男子，如三十歲知法比丘。」說此語時，此諸大眾皆作金色，妙慧菩薩轉女成男，如三十歲知法比丘。

是時地居天眾展轉贊言：「大哉大哉！妙慧菩薩摩訶薩能于來世得菩提時，嚴凈佛剎功德如是。」

爾時佛告文殊師利：「此妙慧菩薩于當來世成等正覺，號殊勝功德寶藏如來，出現於世。」

佛說此經時，三十俱胝眾生於阿耨多羅三藐三菩提住不退轉，八十俱胝眾生遠塵離垢得法眼凈，八千眾生皆獲智證。五千比丘行菩薩乘心欲退轉，因見妙慧菩薩意樂善根威德殊勝故，各各脫身所著上服以施如來。如是施已發弘誓言：「我等以此善根，決定愿成阿耨多羅三藐三菩提。」彼諸善男子等以此善根迴向

【現代漢語翻譯】現代漢語譯本：『因為以無分別的智慧證得了無生法忍。』又問妙慧：『你現在仍然沒有轉變為男子之身嗎？』妙慧回答說：『女人之相本來就不可得，現在又有什麼可以轉變的呢？文殊師利！我將為你消除疑惑。由於我所說的是真實不虛的，當我在未來世證得阿耨多羅三藐三菩提（無上正等正覺）時，在我教法中的所有比丘，聽到「善來」的呼喚便出家入道。我的國土中所有眾生的身體都是金色的，所用的衣物和資具如同第六天（他化自在天）一樣，飲食豐盛，隨心所想便會到來。沒有魔事和各種惡道，也沒有女人的名稱。有七寶樹林，上面覆蓋著寶網，七寶蓮花上覆蓋著寶帳。如同文殊師利所成就的清凈佛土一樣莊嚴，沒有任何差別。如果我所說的話不是虛妄的，就讓這裡的大眾身體都變成金色。我的女身變成男子，如同三十歲通曉佛法的比丘。』說完這些話時，所有大眾都變成了金色，妙慧菩薩轉女成男，如同三十歲通曉佛法的比丘。這時，地居天眾互相讚歎說：『太偉大了！太偉大了！妙慧菩薩摩訶薩在未來世證得菩提時，所莊嚴的佛土功德竟然如此殊勝。』這時，佛告訴文殊師利：『這位妙慧菩薩在未來世成就正等正覺，名號為殊勝功德寶藏如來，將出現在世間。』佛說這部經時，三十俱胝（億）眾生在阿耨多羅三藐三菩提（無上正等正覺）中住于不退轉的境界，八十俱胝（億）眾生遠離塵垢，得到清凈的法眼，八千眾生都獲得了智慧的證悟。五千比丘修行菩薩道，心生退轉之意，因為見到妙慧菩薩的意樂、善根和威德如此殊勝，各自脫下身上所穿的上衣供養如來。供養之後，他們發下宏大的誓願：『我們以此善根，必定要成就阿耨多羅三藐三菩提（無上正等正覺）。』這些善男子等將此善根迴向

【English Translation】 English version: 'Because of attaining the forbearance of non-origination through non-discriminating wisdom.' Then, he asked Wonderful Wisdom, 'Are you still not transforming from your female body?' Wonderful Wisdom replied, 'The form of a woman is inherently unattainable, so what is there to transform? Manjushri! I will dispel your doubts. Because of my truthful words, when I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in the future, all the Bhikkhus (monks) in my Dharma will hear the call 「Welcome, come forth」 and leave home to enter the path. All beings in my land will have golden bodies, and their clothing and necessities will be like those of the sixth heaven (Paranirmitavasavartin), with abundant food and drink appearing at will. There will be no demonic events or evil realms, and there will be no mention of women. There will be seven jeweled forests covered with jeweled nets, and seven jeweled lotuses covered with jeweled canopies. It will be as adorned and magnificent as the pure Buddha-land achieved by Manjushri, with no difference. If my words are not false, may the bodies of this assembly all become golden. May my female body transform into a male body, like a thirty-year-old Bhikkhu who understands the Dharma.' As she spoke these words, all the assembly became golden, and Bodhisattva Wonderful Wisdom transformed from a woman into a man, like a thirty-year-old Bhikkhu who understands the Dharma. At that time, the earth-dwelling Devas (gods) praised each other, saying, 'Great! Great! When Bodhisattva Mahasattva Wonderful Wisdom attains Bodhi (enlightenment) in the future, the merits of his adorned Buddha-land will be so magnificent.' Then, the Buddha told Manjushri, 'This Bodhisattva Wonderful Wisdom will attain perfect enlightenment in the future, and his name will be Tathagata (Thus Come One) of the Wondrous Merit Treasury, appearing in the world.' When the Buddha spoke this Sutra, thirty kotis (hundred million) of beings dwelt in the state of non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment), eighty kotis (hundred million) of beings were freed from defilements and obtained the pure Dharma eye, and eight thousand beings all attained the realization of wisdom. Five thousand Bhikkhus, who were practicing the Bodhisattva path and had thoughts of retreating, upon seeing the intention, good roots, and magnificent power of Bodhisattva Wonderful Wisdom, each took off their upper garments and offered them to the Tathagata. After making this offering, they made a great vow, saying, 'With these good roots, we are determined to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' These good men dedicated these good roots

無上菩提故，超九十劫生死之苦，不退轉于阿耨多羅三藐三菩提。

爾時世尊即記之曰：「汝等於當來世過千劫后，于無垢光明劫中，陽焰世界難忍佛剎，於一劫中相次成佛，皆同一字，號辯才莊嚴如來，出現於世。文殊師利！如是法門有大威德，能令菩薩摩訶薩及聲聞乘者獲大利益。文殊師利！或有善男子善女人為求菩提無方便善巧，行六波羅蜜足滿千劫。若復有人經於半月，時一書寫讀誦此經，所獲福聚比前功德，百分千分百千俱胝，乃至算數譬喻所不能及。是故文殊師利！如是微妙法門即諸菩薩契經之本。我今付囑于汝，汝當來世受持讀誦為人解說。譬如轉輪聖王出現於世，所有七寶皆悉在前，王滅之後寶隨隱沒。如是微妙法門流行於世，即諸如來七菩提分等法眼不滅，若不流行正法當滅。是故文殊師利！若善男子善女人等為求菩提，應當發起精進書寫此經，受持讀誦為人演說。此是我教，勿於後世生悔恨心。」

佛說此經已，妙慧菩薩、文殊師利菩薩，及諸大眾天、人、阿修羅干、闥婆等，聞佛所說，皆大歡喜，信受奉行。

恒河上優婆夷會第三十一

大唐三藏菩提流志奉　詔譯

如是我聞：

一時佛在舍衛國祇樹給孤獨園。時舍衛城有優婆夷名恒河上，從其住處來詣

【現代漢語翻譯】現代漢語譯本：因為無上菩提的緣故，超越了九十劫的生死之苦，在阿耨多羅三藐三菩提（無上正等正覺）上不會退轉。那時，世尊就為他們授記說：『你們在未來的世界，經過一千劫之後，在無垢光明劫中，陽焰世界難忍佛剎，在一劫之中依次成佛，都同一個名號，號為辯才莊嚴如來（具有辯才和莊嚴的如來），出現在世間。文殊師利（菩薩名）！這樣的法門有大威德，能夠使菩薩摩訶薩（大菩薩）以及聲聞乘（小乘）的修行者獲得大利益。文殊師利！或者有善男子善女人爲了求菩提（覺悟）而沒有方便善巧，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）圓滿一千劫。如果有人經過半個月的時間，時常書寫讀誦這部經，所獲得的福德聚集比之前的功德，百分、千分、百千俱胝（億），乃至用算數譬喻都不能比得上。所以文殊師利！這樣微妙的法門是諸菩薩契經的根本。我現在把它囑託給你，你應當在未來世受持讀誦，為他人解說。譬如轉輪聖王（擁有統治世界的聖王）出現在世間，所有的七寶（輪寶、象寶、馬寶、珠寶、玉女寶、主藏寶、主兵寶）都在他面前，王去世之後，寶物也隨之隱沒。這樣微妙的法門流行於世，就是諸如來七菩提分（七種覺悟的因素）等法眼不滅，如果不流行，正法就會滅亡。所以文殊師利！如果善男子善女人等爲了求菩提，應當發起精進書寫這部經，受持讀誦，為他人演說。這是我的教誨，不要在後世產生悔恨之心。』佛說完這部經后，妙慧菩薩、文殊師利菩薩，以及諸大眾天、人、阿修羅（非天）、乾闥婆（天樂神）等，聽聞佛所說，都非常歡喜，信受奉行。恒河上優婆夷會第三十一大唐三藏菩提流志奉詔譯如是我聞：一時，佛在舍衛國祇樹給孤獨園。當時，舍衛城有一位優婆夷（在家女居士）名叫恒河上，從她住的地方來到

【English Translation】 English version: Because of the unsurpassed Bodhi (enlightenment), they transcend the suffering of birth and death for ninety kalpas (eons), and do not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World Honored One then prophesied to them, saying: 'In the future world, after a thousand kalpas, in the Stainless Light Kalpa, in the Saha World of the Yang Flame Buddha Land, you will successively attain Buddhahood in one kalpa, all with the same name, called the Eloquent Adornment Tathagata (the Thus Come One with eloquence and adornment), appearing in the world. Manjushri (Bodhisattva's name)! Such a Dharma (teaching) has great power and virtue, and can enable Bodhisattva Mahasattvas (great Bodhisattvas) and those of the Sravaka Vehicle (Hearer Vehicle) to obtain great benefits. Manjushri! Or there may be good men and good women who, seeking Bodhi, without skillful means, practice the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) for a full thousand kalpas. If there is someone who, for half a month, constantly writes and recites this sutra, the accumulation of merit obtained is greater than the previous merit, by a hundred, a thousand, a hundred thousand kotis (billions), even to the point that it cannot be compared by numerical calculations or metaphors. Therefore, Manjushri! Such a subtle Dharma is the basis of the sutras of all Bodhisattvas. I now entrust it to you, you should uphold, recite, and explain it to others in the future. For example, when a Chakravartin King (universal monarch) appears in the world, all seven treasures (wheel jewel, elephant jewel, horse jewel, gem jewel, woman jewel, householder jewel, and military jewel) are before him, and after the king passes away, the treasures also disappear. When such a subtle Dharma circulates in the world, the Dharma eyes of all Tathagatas, such as the Seven Factors of Enlightenment, will not perish; if it does not circulate, the true Dharma will perish. Therefore, Manjushri! If good men and good women, etc., seek Bodhi, they should generate diligence to write this sutra, uphold and recite it, and explain it to others. This is my teaching, do not have regrets in later lives.' After the Buddha finished speaking this sutra, Bodhisattva Wonderful Wisdom, Bodhisattva Manjushri, and all the great assembly of devas (gods), humans, asuras (demigods), gandharvas (celestial musicians), etc., hearing what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced it. The Thirty-first Assembly of Upasika (female lay disciple) Hengheshang Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under Imperial Decree Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Sravasti. At that time, in the city of Sravasti, there was an upasika named Hengheshang, who came from her dwelling place to

佛所，頂禮佛足退坐一面。

爾時世尊問恒河上：「汝從何來？」

彼優婆夷即白佛言：「世尊！若問化人汝從何來？如是問者當云何答？」

世尊告言：「夫化人者無有往來亦無生滅，云何當說有所從來？」

又問：「諸法豈不皆如化耶？」

佛言：「如是如是，如汝所說。」

恒河上言：「若一切法皆如化者，云何問言汝從何來？」

世尊告曰：「是幻化人不往惡趣、不生天上、不證涅槃。恒河上！汝亦爾耶？」

白言：「我若見身異於幻化，乃可說言往善惡趣、證於涅槃。我不見身異於幻化，云何說言往諸惡趣乃至涅槃？

「複次世尊！如涅槃性畢竟不復生善惡趣及般涅槃，我觀己身亦復如是。」

佛言：「汝豈不趣涅槃界耶？」

恒河上言：「如以此問問無生者，應云何答？」

佛言：「無生者即涅槃也。」

恒河上言：「諸法豈不皆同涅槃？」

佛言：「如是如是。」

「世尊！若一切法同涅槃者，云何問言汝豈不趣涅槃界耶？

「複次世尊！譬如化人謂化人曰：『汝豈不趣涅槃界耶？』彼於是問當云何答？」

世尊告言：「此所問者無有攀緣。」

恒河上言：「如來豈以有所攀緣而致

【現代漢語翻譯】現代漢語譯本到佛陀所在之處，頂禮佛足後退坐在一旁。這時，世尊問恒河上（Upavai，一位女居士）說：『你從哪裡來？』那位優婆夷（Upasika，女居士）即對佛說：『世尊！如果問一個化人（幻化出來的人）你從哪裡來？這樣問的話，應該如何回答呢？』世尊告訴她說：『化人沒有來去，也沒有生滅，怎麼能說他從哪裡來呢？』又問：『一切法難道不都像幻化一樣嗎？』佛說：『是的，是的，正如你所說。』恒河上說：『如果一切法都像幻化一樣，怎麼能問說你從哪裡來呢？』世尊告訴她說：『幻化之人不會去惡道，不會生到天上，也不會證得涅槃（Nirvana，解脫）。恒河上！你也是這樣嗎？』她回答說：『如果我看到身體與幻化不同，才可以說去善惡道、證得涅槃。我沒有看到身體與幻化不同，怎麼能說去惡道乃至涅槃呢？』『再者，世尊！就像涅槃的本性畢竟不再生於善惡道以及般涅槃（Parinirvana，完全的涅槃），我看自己的身體也是這樣。』佛說：『難道你不是趨向涅槃的境界嗎？』恒河上說：『如果用這個問題問無生者，應該如何回答呢？』佛說：『無生者就是涅槃。』恒河上說：『一切法難道不都等同於涅槃嗎？』佛說：『是的，是的。』『世尊！如果一切法都等同於涅槃，怎麼能問說你難道不是趨向涅槃的境界呢？』『再者，世尊！譬如一個化人對另一個化人說：『你難道不是趨向涅槃的境界嗎？』對於這個問題，應該如何回答呢？』世尊告訴她說：『這個問題沒有攀緣（執著）。』恒河上說：『如來難道是因為有所攀緣才證得菩提嗎？』

【English Translation】 English version Having arrived at where the Buddha was, she bowed at his feet and sat to one side. Then, the World Honored One asked Gangottara (Upavai, a female lay disciple): 'Where do you come from?' That Upasika (female lay disciple) then said to the Buddha: 'World Honored One! If one were to ask a created person (a person created by illusion), 「Where do you come from?」 how should such a question be answered?' The World Honored One replied: 'A created person has no coming or going, nor birth or death. How can it be said that they come from somewhere?' He further asked: 'Are not all dharmas (phenomena) like illusions?' The Buddha said: 'Yes, yes, it is as you say.' Gangottara said: 'If all dharmas are like illusions, how can one ask, 「Where do you come from?」' The World Honored One said: 'An illusory person does not go to evil realms, is not born in heavens, nor attains Nirvana (liberation). Gangottara! Is it the same for you?' She replied: 'If I saw the body as different from an illusion, then I could say that I go to good or evil realms, or attain Nirvana. I do not see the body as different from an illusion, so how can I say that I go to evil realms or even Nirvana?' 'Furthermore, World Honored One! Just as the nature of Nirvana ultimately does not give rise to good or evil realms or Parinirvana (complete Nirvana), I see my own body as being the same.' The Buddha said: 'Are you not going towards the realm of Nirvana?' Gangottara said: 'If one were to ask this question to one who is unborn, how should they answer?' The Buddha said: 'The unborn is Nirvana.' Gangottara said: 'Are not all dharmas the same as Nirvana?' The Buddha said: 'Yes, yes.' 'World Honored One! If all dharmas are the same as Nirvana, how can one ask, 「Are you not going towards the realm of Nirvana?」' 'Furthermore, World Honored One! For example, if a created person were to say to another created person, 「Are you not going towards the realm of Nirvana?」 how should that question be answered?' The World Honored One said: 'This question has no clinging (attachment).' Gangottara said: 'Did the Tathagata (Buddha) attain enlightenment because of some clinging?'

斯問？」

世尊告言：「然我所問亦無攀緣。但為此會有善男子及善女人應可成熟，故發斯問。何以故？如來於彼諸法，名字猶不可得，何有諸法及彼能趣般涅槃者？」

恒河上言：「若如是者，云何為菩提故積集善根？」

「若諸菩薩及彼善根皆不可得，積集之時即無心故，非積集時亦復如是。」

恒河上言：「所說無心，欲明何義？」

世尊告曰：「此法非思惟之所能知，亦非思惟之所能得。何以故？此中心尚不可得，何況心所生法。以心不可得，是即說名不思議處。此不思議處，無得無證、非染非凈。何以故？如來常說一切諸法猶如虛空無掛礙故。」

恒河上言：「若一切法如虛空者，云何世尊說有諸色受想行識，及於界、處、十二因緣、有漏無漏、是染是凈、生死涅槃？」

佛告恒河上：「譬如說我雖有言說，而實無有我相可得。我說諸色，實亦無有色相可得，乃至涅槃亦復如是。又如陽焰無水可得，我說諸色乃至涅槃亦復如是。恒河上！於我法中修梵行者，見一切法皆無所得，乃可說名真修梵行。增上慢者說有所得，是則不名住真梵行。我說如是增上慢人，聞此深法生大驚疑，不能解脫生老病死憂悲苦惱。恒河上！若我滅后，有能宣說如是甚深斷流轉法，有愚

【現代漢語翻譯】現代漢語譯本『世尊，您為何要提出這樣的問題？』世尊回答說：『我所提出的問題並沒有任何執著。只是爲了讓在場的善男子和善女人能夠成熟，所以才提出這個問題。為什麼呢？如來對於一切諸法，連名字都不可得，又哪裡會有諸法以及能夠趨向般涅槃的人呢？』恒河上說：『如果這樣的話，那麼爲了菩提（覺悟）而積累善根又有什麼意義呢？』『如果菩薩和善根都不可得，那麼在積累善根的時候，因為沒有執著的心，所以不是在積累的時候，也不是不在積累的時候，都是一樣的。』恒河上說：『您所說的無心，想要表達什麼意思呢？』世尊回答說：『這個法不是通過思考能夠理解的，也不是通過思考能夠得到的。為什麼呢？因為連心本身都不可得，更何況是心所產生的法呢？因為心不可得，所以才被稱為不可思議之處。這個不可思議之處，沒有得到，沒有證悟，不是染污，也不是清凈。為什麼呢？如來常說一切諸法都像虛空一樣，沒有障礙。』恒河上說：『如果一切法都像虛空一樣，那麼世尊為什麼還要說有色、受、想、行、識，以及界、處、十二因緣、有漏、無漏、是染、是凈、生死、涅槃呢？』佛告訴恒河上：『譬如我說有我，雖然有言說，但實際上沒有我相可以得到。我說諸色，實際上也沒有色相可以得到，乃至涅槃也是如此。又如陽焰（陽光照射在空氣中產生的虛幻景象）沒有水可以得到，我說諸色乃至涅槃也是如此。恒河上！在我法中修行梵行的人，看到一切法都無所得，才可以被稱為真正修行梵行。那些增上慢（自以為是）的人說有所得，就不能稱為住在真正的梵行中。我說這些增上慢的人，聽到這種深奧的法會感到非常驚訝和疑惑，不能解脫生老病死憂悲苦惱。恒河上！如果我滅度后，有人能夠宣說這種甚深斷絕流轉的法，那些愚癡的人會不相信，而那些有智慧的人會歡喜奉行。』

【English Translation】 English version 'World Honored One, why do you ask such a question?' The World Honored One replied, 'My question has no attachment. It is only because there are good men and good women in this assembly who should be matured, that I ask this question. Why? For the Tathagata (Buddha), even the names of all dharmas (phenomena) are unattainable, so how can there be dharmas and those who can attain Nirvana?' Ganges Above said, 'If that is so, then what is the point of accumulating good roots for Bodhi (enlightenment)?' 'If Bodhisattvas and good roots are both unattainable, then when accumulating good roots, because there is no attached mind, it is neither the time of accumulation nor the time of non-accumulation, they are the same.' Ganges Above said, 'What do you mean by saying no-mind?' The World Honored One replied, 'This Dharma cannot be known through thinking, nor can it be attained through thinking. Why? Because even the mind itself is unattainable, let alone the dharmas produced by the mind. Because the mind is unattainable, it is called the inconceivable place. This inconceivable place has no attainment, no realization, is neither defiled nor pure. Why? The Tathagata always says that all dharmas are like space, without any obstruction.' Ganges Above said, 'If all dharmas are like space, then why does the World Honored One say there are form, feeling, perception, volition, consciousness, as well as the realms, the bases, the twelve links of dependent origination, the defiled, the undefiled, the defiled, the pure, birth and death, and Nirvana?' The Buddha told Ganges Above, 'For example, when I say there is a self, although there is speech, in reality there is no self-nature to be attained. When I say there is form, in reality there is no form-nature to be attained, and so on up to Nirvana. Also, like a mirage (a shimmering illusion of water in the heat) where no water can be attained, I say the same about form up to Nirvana. Ganges Above! Those who practice the Brahma-faring (pure conduct) in my Dharma, seeing that all dharmas are unattainable, can be called true practitioners of the Brahma-faring. Those who are arrogant (conceited) and say there is something to be attained, cannot be called dwelling in the true Brahma-faring. I say that such arrogant people, upon hearing this profound Dharma, will be greatly surprised and doubtful, and will not be able to be liberated from the suffering of birth, old age, sickness, and death. Ganges Above! If after my passing, there are those who can proclaim this profound Dharma that cuts off the cycle of transmigration, the foolish will not believe it, while the wise will joyfully practice it.'

癡輩由惡見故，於是法師生瞋害心，以是因緣墮諸地獄。」

恒河上言：「如佛所說斷流轉法，以何義故名為斷流轉？」

世尊告言：「斷流轉者所謂實際不思議界，此法不可穿鑿沮壞，是故說名斷流轉法。」

爾時世尊凞怡微笑，從其面門放種種光，青黃赤白紅頗梨色，其光普照無量國界，上至梵世還從如來頂上而入。

爾時尊者阿難見是事已，心自念言：「如來、應、正等覺非無因緣而現微笑。」作是念已，即從座起，偏袒右肩右膝著地，合掌向佛而作是言：「以何因緣現此微笑？」

佛言：「我念往昔，有千如來亦於此處說如是法。彼諸眾會各各亦有恒河上優婆夷而為上首，彼優婆夷及諸大眾聞是法已皆悉出家，于無餘涅槃而得滅度。」

阿難白佛言：「當何名此經？我等云何受持？」

佛言：「此經名為『離垢清凈』，以是名字汝當受持。」

說此經時，七百比丘眾、四百比丘尼眾諸漏永盡心得解脫。

爾時欲界諸天子化作種種天諸妙花而散佛上，作如是言：「此優婆夷甚為希有，能與如來共相酬對，得無所畏。是人已曾無量佛所，親近供養種諸善根。」

佛說是經已，恒河上優婆夷，及諸天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，

【現代漢語翻譯】現代漢語譯本：愚癡的人由於錯誤的見解，因此對法師產生嗔恨和傷害之心，因為這樣的因緣會墮入地獄。恒河上（一位優婆夷的名字）問道：『如佛所說，斷絕輪迴的方法，是根據什麼意義而稱為斷絕輪迴呢？』世尊回答說：『斷絕輪迴是指實際不可思議的境界，這種法是不可被破壞的，所以稱為斷絕輪迴的方法。』這時，世尊面露喜悅的微笑，從他的面門放出各種光芒，包括青色、黃色、紅色、白色和紅頗梨色。這些光芒普照無量無邊的世界，向上到達梵天，然後又從如來的頭頂進入。當時，尊者阿難看到這種情況后，心中想：『如來、應供、正等覺（佛的稱號）不會無緣無故地展現微笑。』想到這裡，他立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛，問道：『因為什麼因緣而展現這樣的微笑呢？』佛說：『我回憶過去，有千位如來也曾在這裡宣說這樣的法。那些聽法的眾會中，也各有以恒河上優婆夷為首的聽眾。那些優婆夷和大眾聽聞此法后，都出家修行，在無餘涅槃中獲得解脫。』阿難對佛說：『這部經應當叫什麼名字？我們應當如何受持？』佛說：『這部經名為「離垢清凈」，你們應當以這個名字受持。』在宣說這部經的時候，七百位比丘和四百位比丘尼的煩惱都永遠斷盡，心得到解脫。這時，欲界諸天子化現出各種美妙的天花，散在佛的身上，並說道：『這位優婆夷真是稀有，能夠與如來互相問答，毫無畏懼。這個人已經在無量佛所，親近供養，種下各種善根。』佛說完這部經后，恒河上優婆夷，以及諸天、人、阿修羅、乾闥婆等，聽聞佛所說，都非常歡喜，

【English Translation】 English version: Foolish beings, due to their evil views, develop anger and harmful intentions towards Dharma teachers, and because of this cause, they fall into various hells. Ganga-upari (name of a female lay disciple) asked: 'As the Buddha has said about the method of ending the cycle of rebirth, by what meaning is it called the cessation of rebirth?' The World Honored One replied: 'The cessation of rebirth refers to the actual, inconceivable realm, this Dharma cannot be broken or destroyed, therefore it is called the method of ending the cycle of rebirth.' At that time, the World Honored One smiled joyfully, and from his face emitted various lights, including blue, yellow, red, white, and red crystal colors. These lights illuminated countless realms, reaching up to the Brahma world, and then returned from the top of the Tathagata's head. At that time, Venerable Ananda, having seen this event, thought to himself: 'The Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha) does not show a smile without a reason.' Having thought this, he immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, asked the Buddha: 'For what reason did you show this smile?' The Buddha said: 'I recall in the past, there were a thousand Tathagatas who also expounded this Dharma in this place. In those assemblies, there were also audiences led by Ganga-upari. Those lay disciples and the assembly, having heard this Dharma, all left home to practice, and attained liberation in Nirvana without remainder.' Ananda said to the Buddha: 'What should this sutra be called? How should we uphold it?' The Buddha said: 'This sutra is called 「Immaculate Purity,」 you should uphold it by this name.' When this sutra was being expounded, the defilements of seven hundred monks and four hundred nuns were completely extinguished, and their minds were liberated. At that time, the gods of the desire realm transformed into various beautiful heavenly flowers and scattered them upon the Buddha, saying: 'This lay disciple is truly rare, able to engage in dialogue with the Tathagata without fear. This person has already, in the presence of countless Buddhas, drawn near, made offerings, and planted various good roots.' After the Buddha finished expounding this sutra, Ganga-upari, as well as the gods, humans, asuras, gandharvas, and others, having heard what the Buddha had said, were all greatly delighted.

信受奉行。

大寶積經卷第九十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九十九

元魏三藏法師佛陀扇多譯

無畏德菩薩會第三十二

如是我聞：

一時婆伽婆住王舍大城耆阇崛山中，與五百比丘眾俱。菩薩摩訶薩無量無邊，復有八千菩薩摩訶薩而為上首，皆得三昧及陀羅尼，善入空無相無愿三解脫門，善巧諸通得無生法忍，所謂：

彌樓菩薩、大彌樓菩薩、常入定菩薩、常精進菩薩、寶手菩薩、常喜根菩薩、跋陀波羅菩薩、寶相菩薩、羅睺菩薩、釋天菩薩、水天菩薩、上意菩薩、勝意菩薩、增上意菩薩摩訶薩，八千人等而為上首。

爾時婆伽婆依王舍城住，若王、王子、諸婆羅門、長者居士，尊重讚歎而供養佛。爾時世尊具有無量百千萬眾，恭敬圍繞而為說法。

爾時尊者舍利弗、尊者大目犍連、尊者大迦葉、尊者須菩提、尊者富樓那彌多羅尼子、尊者離波多、尊者阿濕卑、尊者優波離、尊者羅睺羅、尊者阿難，如是等無量聲聞，于其晨朝整衣持缽，入王舍城，從家至家如法乞食，更無餘緣。時諸聲聞如是乞食，漸漸遂到阿阇世王所住宮殿。至王所已，卻立一面默然而住，不言乞食及不乞食。

爾時阿阇世王有女名

【現代漢語翻譯】現代漢語譯本信受奉行。

《大寶積經》卷第九十八《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》卷第九十九

元魏三藏法師佛陀扇多譯

無畏德菩薩會第三十二

如是我聞：

一時，婆伽婆（Bhagavan，世尊）住在王舍大城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與五百比丘眾在一起。菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）無量無邊，又有八千菩薩摩訶薩作為上首，他們都得到了三昧（samādhi，禪定）和陀羅尼（dhāraṇī，總持），善於進入空、無相、無愿三解脫門，善巧于各種神通，得到了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟），他們是：

彌樓菩薩（Meru Bodhisattva）、大彌樓菩薩（Mahāmeru Bodhisattva）、常入定菩薩（Nityasamāhita Bodhisattva）、常精進菩薩（Nityavīrya Bodhisattva）、寶手菩薩（Ratnapāṇi Bodhisattva）、常喜根菩薩（Nityahṛṣṭendriya Bodhisattva）、跋陀波羅菩薩（Bhadrapāla Bodhisattva）、寶相菩薩（Ratnaketu Bodhisattva）、羅睺菩薩（Rāhula Bodhisattva）、釋天菩薩（Śakra Bodhisattva）、水天菩薩（Varuṇa Bodhisattva）、上意菩薩（Adhyāśaya Bodhisattva）、勝意菩薩（Uttamādhyāśaya Bodhisattva）、增上意菩薩（Adhimātrādhyāśaya Bodhisattva）等八千人作為上首。

那時，婆伽婆住在王舍城，國王、王子、婆羅門（Brāhmaṇa）、長者、居士都尊重讚歎並供養佛。那時，世尊有無量百千萬眾恭敬圍繞著他，聽他說法。

那時，尊者舍利弗（Śāriputra）、尊者大目犍連（Mahāmaudgalyāyana）、尊者大迦葉（Mahākāśyapa）、尊者須菩提（Subhūti）、尊者富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra）、尊者離波多（Revata）、尊者阿濕卑（Aśvajit）、尊者優波離（Upāli）、尊者羅睺羅（Rāhula）、尊者阿難（Ānanda）等無量聲聞，在早晨整理好衣服，拿著缽，進入王舍城，挨家挨戶如法乞食，沒有其他的事情。這些聲聞這樣乞食，漸漸地來到了阿阇世王（Ajātaśatru）所住的宮殿。到了王宮后，他們站在一邊，默默地站著，既不說話乞食，也不說不乞食。

那時，阿阇世王有一個女兒，名叫...

【English Translation】 English version They accepted it with faith and practiced accordingly.

The Great Treasure Trove Sutra, Scroll Ninety-eighth Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll Ninety-ninth

Translated by Tripitaka Master Buddhasanta of the Northern Wei Dynasty

The Assembly of the Fearless Virtue Bodhisattva, Thirty-second

Thus have I heard:

At one time, the Bhagavan (World-Honored One) was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) in the great city of Rājagṛha (Royal Palace), together with a gathering of five hundred Bhikṣus (monks). There were immeasurable and boundless Bodhisattva-mahāsattvas (great Bodhisattvas), and further, eight thousand Bodhisattva-mahāsattvas who were the leaders. All of them had attained samādhi (meditative absorption) and dhāraṇī (mantras), were skilled in entering the three doors of liberation—emptiness, signlessness, and wishlessness—were adept in various supernormal powers, and had attained the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti). They were:

Meru Bodhisattva, Mahāmeru Bodhisattva, Nityasamāhita Bodhisattva (Constantly Meditative Bodhisattva), Nityavīrya Bodhisattva (Constantly Diligent Bodhisattva), Ratnapāṇi Bodhisattva (Jewel-Hand Bodhisattva), Nityahṛṣṭendriya Bodhisattva (Constantly Joyful Faculties Bodhisattva), Bhadrapāla Bodhisattva, Ratnaketu Bodhisattva (Jewel Banner Bodhisattva), Rāhula Bodhisattva, Śakra Bodhisattva, Varuṇa Bodhisattva, Adhyāśaya Bodhisattva (Intention Bodhisattva), Uttamādhyāśaya Bodhisattva (Supreme Intention Bodhisattva), Adhimātrādhyāśaya Bodhisattva (Superior Intention Bodhisattva), and eight thousand others who were the leaders.

At that time, the Bhagavan was dwelling in the city of Rājagṛha, and kings, princes, Brāhmaṇas, elders, and lay practitioners respected, praised, and made offerings to the Buddha. At that time, the World-Honored One was surrounded by an immeasurable multitude of hundreds of thousands, who respectfully listened to his teachings.

At that time, the Venerable Śāriputra, the Venerable Mahāmaudgalyāyana, the Venerable Mahākāśyapa, the Venerable Subhūti, the Venerable Pūrṇa Maitrāyaṇīputra, the Venerable Revata, the Venerable Aśvajit, the Venerable Upāli, the Venerable Rāhula, the Venerable Ānanda, and other immeasurable Śrāvakas (disciples), in the early morning, arranged their robes, held their bowls, entered the city of Rājagṛha, and went from house to house to beg for food according to the Dharma, without any other purpose. As these Śrāvakas were begging for food in this way, they gradually arrived at the palace where King Ajātaśatru resided. Having arrived at the palace, they stood to one side, silently, neither speaking to beg for food nor speaking to not beg for food.

At that time, King Ajātaśatru had a daughter named...

無畏德，端正無比，無匹無雙無並無類，成就最勝殊妙功德，年始十二，在其父王堂閣之上，著金寶屐彼處而坐。時無畏德見諸聲聞不起不迎，默然而住，不共問答，不迎不禮不讓床座。阿阇世王見無畏德默然而住，即告之言：「汝豈不知，此等皆是釋迦如來上足弟子成就大法也？世間福田耶？以為愍念諸眾生故而作乞食。汝今既見，何故不起不迎不禮、不共相問復不讓坐。汝今者睹見何事故而不起迎？」

爾時無畏德白父王言：「不審大王頗見頗聞轉輪聖王見諸小王而起迎不？」

王言：「不也。」

復言：「大王！頗見頗聞師子獸王見野干時為起迎不。」

王言：「不也。」

復言：「大王！頗見頗聞帝釋天王迎余天不？大梵天王有曾禮敬余天眾不？」

王言：「不也。」

復言：「大王！頗見頗聞大海之神禮敬江河池等神不？」

王言：「不也。」復言：「大王！頗見頗聞須彌山王禮敬諸餘小山王不？」

王言：「不也。」

復言：「大王！頗見頗聞日月光神有曾禮敬螢火蟲不？」

王言：「不也。」

女言：「大王！如是菩薩發心趣向阿耨多羅三藐三菩提，轉輪聖王以大慈悲初發心已，云何禮敬離大慈悲小乘聲聞？大王！頗見已

【現代漢語翻譯】現代漢語譯本無畏德（Abhayadatta），容貌端正無比，無與倫比，獨一無二，成就了最殊勝的功德。他年僅十二歲，在其父王（阿阇世王，Ajatasattu）的宮殿樓閣之上，穿著金寶鞋坐在那裡。當時，無畏德看到那些聲聞（Sravaka，佛陀的弟子）沒有起身迎接他，只是默默地站著，不與他交談，不迎接，不禮拜，也不讓座。阿阇世王看到無畏德默然不語，就對他說：『你難道不知道，這些人都是釋迦如來（Sakyamuni）最傑出的弟子，成就了偉大的佛法嗎？他們是世間的福田，爲了憐憫眾生而乞食。你現在既然見到了他們，為什麼不起身迎接，不禮拜，不與他們交談，也不讓座？你現在看到他們，究竟是因為什麼原因而不起身迎接呢？』當時，無畏德對父王說：『請問大王，您是否見過或聽說過轉輪聖王（Cakravartin，擁有統治世界的理想君主）見到小王時會起身迎接嗎？』國王說：『沒有。』他又說：『大王，您是否見過或聽說過獅子獸王見到野干（一種小型犬科動物）時會起身迎接嗎？』國王說：『沒有。』他又說：『大王，您是否見過或聽說過帝釋天王（Indra，天神之王）迎接其他天人？大梵天王（Brahma，創造之神）曾經禮敬過其他天眾嗎？』國王說：『沒有。』他又說：『大王，您是否見過或聽說過大海之神禮敬江河池塘等神？』國王說：『沒有。』他又說：『大王，您是否見過或聽說過須彌山王（Sumeru，佛教宇宙論中的中心山）禮敬其他小山王？』國王說：『沒有。』他又說：『大王，您是否見過或聽說過日月光神曾經禮敬螢火蟲？』國王說：『沒有。』無畏德說：『大王，就像這樣，菩薩（Bodhisattva，追求成佛的修行者）發心趣向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），轉輪聖王以大慈悲心初發心時，怎麼會禮敬那些捨棄大慈悲心的小乘聲聞呢？大王，您是否見過已經...

【English Translation】 English version Abhayadatta, with a countenance of unparalleled perfection, unmatched, unique, and having achieved the most supreme and wondrous merits, was twelve years old. He was seated on a golden jeweled platform in his father's (King Ajatasattu) palace hall, wearing golden shoes. At that time, Abhayadatta saw that the Sravakas (disciples of the Buddha) did not rise to greet him, but remained silent, not engaging in conversation, not welcoming, not bowing, nor offering him a seat. King Ajatasattu, seeing Abhayadatta's silence, said to him, 'Do you not know that these are the most eminent disciples of Sakyamuni Tathagata, who have achieved the great Dharma? They are fields of merit in the world, begging for alms out of compassion for all beings. Now that you have seen them, why do you not rise to greet them, not bow, not converse with them, nor offer them a seat? What is the reason that you do not rise to greet them upon seeing them?' At that time, Abhayadatta said to his father, the king, 'I ask you, great king, have you ever seen or heard of a Cakravartin (a universal monarch) rising to greet lesser kings?' The king said, 'No.' He further said, 'Great king, have you ever seen or heard of a lion king rising to greet a jackal?' The king said, 'No.' He further said, 'Great king, have you ever seen or heard of Indra (king of the gods) greeting other gods? Has Brahma (the creator god) ever paid homage to other celestial beings?' The king said, 'No.' He further said, 'Great king, have you ever seen or heard of the god of the great ocean paying homage to the gods of rivers and ponds?' The king said, 'No.' He further said, 'Great king, have you ever seen or heard of Mount Sumeru (the central mountain in Buddhist cosmology) paying homage to other lesser mountain kings?' The king said, 'No.' He further said, 'Great king, have you ever seen or heard of the sun and moon gods paying homage to fireflies?' The king said, 'No.' Abhayadatta said, 'Great king, just as it is, a Bodhisattva (one who seeks enlightenment) who has set his mind towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), a Cakravartin who has initially set his mind with great compassion, how could he pay homage to Sravakas of the Hinayana (the lesser vehicle) who have abandoned great compassion? Great king, have you ever seen...

求無上正真正覺之道師子獸王，而禮小乘野幹人耶？

「大王！頗有已求大梵道處而發進者，而當親近微少善根聲聞人耶？

「大王！頗有欲到大智之海、欲求善知大法之聚，而求牛跡聲聞人耶？以彼從他聞音聲故。

「大王！頗有欲至佛須彌山，為求如來無邊色身，而欲更求小芥子中空三昧力諸聲聞人而禮敬耶？

「大王！頗有得聞諸佛如來功德智慧如日月光，如是聞已方乃禮敬諸聲聞人螢火蟲耶？以諸聲聞唯能自潤自照，從他聞聲而得解故。

「大王！佛入涅槃尚不禮敬諸聲聞人，何況今者世尊在世。何以故？大王！若有親近聲聞人者，是人即發聲聞之心。若人親近緣覺人者，是人即發緣覺之心。若有親近正真正覺，即發阿耨多羅三藐三菩提心。」

無畏德女如是說已，以偈報父阿阇世言：

「譬如人至海，　　而取一文錢，　我見諸聲聞，　　所行亦如是。　至大法海已，　　舍大乘寶聚，　而起狹劣心，　　修行小乘道。　如人親近王，　　出入無障礙，　從王乞一錢，　　彼人徒親王。　敬心近輪王，　　從乞百千財，　潤無量貧窮，　　是名善親王。　如人求一錢，　　聲聞亦如是，　不求真解脫，　　而取小涅槃。　若起狹劣心，　　自

【現代漢語翻譯】現代漢語譯本難道要向追求無上正等正覺（anuttara-samyak-sambodhi）的獅子獸王，禮拜小乘的野干（一種小型犬科動物）嗎？大王！如果有人已經開始追求大梵天之道，難道會去親近那些只有微少善根的聲聞（sravaka，聽聞佛法而修行的人）嗎？大王！如果有人想要到達大智慧的海洋，想要善於瞭解大法聚集之處，難道會去尋求那些像牛蹄印一樣淺薄的聲聞人嗎？因為他們只是從他人那裡聽聞佛法。大王！如果有人想要到達佛的須彌山（Sumeru，佛教宇宙觀中的中心山），爲了尋求如來無邊的色身（rupa-kaya，佛的化身），難道會去禮敬那些在小芥子中尋求空三昧（sunyata-samadhi，空性禪定）之力的聲聞人嗎？大王！如果有人聽聞諸佛如來的功德智慧如同日月般的光輝，難道會去禮敬那些像螢火蟲一樣的聲聞人嗎？因為這些聲聞人只能自我滋潤、自我照亮，他們是通過聽聞他人說法才得以解脫的。大王！佛陀入涅槃時尚且不禮敬聲聞人，更何況現在世尊還在世。為什麼呢？大王！如果有人親近聲聞人，這個人就會發起聲聞之心。如果有人親近緣覺（pratyekabuddha，獨自覺悟的人），這個人就會發起緣覺之心。如果有人親近正等正覺，就會發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。無畏德女這樣說完，用偈頌告訴她的父親阿阇世王：『譬如有人到了大海，卻只取走一文錢，我看到那些聲聞人，他們的行為也是如此。到了大法海之後，捨棄大乘的寶藏，卻生起狹隘的心，修行小乘之道。就像有人親近國王，出入沒有障礙，卻只向國王乞討一文錢，這個人只是白白親近國王。如果以恭敬心親近轉輪王（cakravartin，統治世界的理想君主），從他那裡乞討成百上千的財富，用來滋養無數的貧窮之人，這才是善於親近國王。如果有人只求一文錢，聲聞人也是如此，他們不求真正的解脫，只求小乘的涅槃（nirvana，寂滅）。如果生起狹隘的心，自

【English Translation】 English version Should one bow to a jackal (a small canine animal) of the Hinayana (small vehicle), while seeking the lion king of the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi)? O King! If someone has already embarked on the path of the Great Brahma, would they draw near to the sravakas (hearers, those who practice by listening to the Dharma) who have only meager roots of goodness? O King! If someone desires to reach the ocean of great wisdom, and seeks to understand the gathering of the great Dharma, would they seek out the sravakas who are as shallow as the footprints of a cow? Because they only hear the Dharma from others. O King! If someone desires to reach the Sumeru (the central mountain in Buddhist cosmology) of the Buddha, seeking the boundless rupa-kaya (form body) of the Tathagata (Thus Come One), would they bow to the sravakas who seek the power of the sunyata-samadhi (emptiness meditation) in a small mustard seed? O King! If someone has heard the virtues and wisdom of the Buddhas and Tathagatas, which are like the light of the sun and moon, would they then bow to the sravakas who are like fireflies? Because these sravakas can only nourish and illuminate themselves, and they attain liberation by hearing from others. O King! Even when the Buddha enters Nirvana, he does not bow to the sravakas, let alone now when the World Honored One is still alive. Why is that? O King! If someone draws near to a sravaka, that person will develop the mind of a sravaka. If someone draws near to a pratyekabuddha (solitary enlightened one), that person will develop the mind of a pratyekabuddha. If someone draws near to the perfect enlightenment, they will develop the mind of anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). After saying this, the fearless virtuous woman told her father, King Ajatasatru, in verse: 'It is like a person who goes to the ocean, but only takes a single coin. I see that the actions of the sravakas are also like this. Having reached the ocean of the great Dharma, they abandon the treasures of the Mahayana (great vehicle), and instead develop a narrow mind, practicing the path of the Hinayana. It is like a person who draws near to a king, and has no obstacles in entering and exiting, but only begs a single coin from the king. That person has drawn near to the king in vain. If one draws near to a cakravartin (ideal world ruler) with reverence, and begs for hundreds and thousands of riches from him, using them to nourish countless poor people, this is called drawing near to the king well. If someone only seeks a single coin, the sravakas are also like this. They do not seek true liberation, but only seek the Nirvana of the Hinayana. If one develops a narrow mind, self-

度不度他，　猶如小醫師，　　唯自治己身。　譬如大醫王，　　療治眾多人，　善起慈悲心，　　得恭敬名稱。　彼醫得世利，　　以達醫方故，　自度不度他，　　智者不恭敬。　如善巧醫王，　　通達眾方已，　救無量千億，　　病苦諸眾生。　彼醫得世間，　　恭敬及名稱，　發菩提心者，　　普治煩惱病。　大王蓖麻林，　　花香影不妙，　聲聞如蓖麻，　　不救世發心。　如至樹王所，　　多眾得利益，　諸菩薩亦爾，　　能益一切眾。　不以秋陽焰，　　能竭諸小水，　至於大海已，　　能潤無量眾。　聲聞道狹劣，　　猶如牛蹄跡，　不能滅眾生，　　所有諸煩惱。　非上諸小山，　　而現金色身，　唯升須彌山，　　悉見金色身。　大王諸菩薩，　　亦如須彌山，　以彼住世故，　　世間得解脫。　皆是一色身，　　一切智具足，　聲聞智不爾，　　其猶如朝露。　不能潤於世，　　以不證法故，　如地多增長，　　潤益無量眾。　聲聞如花露，　　菩薩如大雨，　親近得大法，　　如海之潤勢。　猶如躑躅花，　　無彼微妙香，　男女所不樂，　　唯喜薝蔔花。　如求青蓮花，　　花香甚奇妙，　躑躅如聲聞，　　彼智不潤眾

【現代漢語翻譯】現代漢語譯本是否度化他人，就像小醫生一樣，只能醫治自己。譬如偉大的醫王，能醫治眾多的人，善於發起慈悲心，得到人們的尊敬和稱讚。那樣的醫生因為精通醫術而獲得世俗的利益，而只度自己不度他人的人，智者不會尊敬他。如同善巧的醫王，通達各種醫方之後，能救治無量千億受病痛折磨的眾生。這樣的醫生能獲得世間的尊敬和名聲，發起菩提心的人，能普遍醫治眾生的煩惱病。大王啊，蓖麻林（一種植物）的花香和樹影都不美好，聲聞（小乘修行者）就像蓖麻一樣，不發心救度世人。如同到了樹王（指菩提樹）那裡，許多眾生都能得到利益，諸菩薩（大乘修行者）也是如此，能利益一切眾生。秋天的陽光不能使小水乾涸，但到了大海，卻能滋潤無量的眾生。聲聞之道狹隘淺薄，就像牛蹄的印跡，不能滅除眾生所有的煩惱。不是在那些小山上，能顯現金色的身軀，只有登上須彌山（佛教中的聖山），才能看到金色的身軀。大王啊，諸菩薩就像須彌山一樣，因為他們住世，世間才能得到解脫。他們都具有同一的法身，一切智慧都具足，聲聞的智慧不是這樣，它就像早晨的露水。不能滋潤世間，因為他們沒有證得佛法，如同大地不斷生長，滋潤利益無量的眾生。聲聞就像花上的露水，菩薩就像大雨，親近他們能得到大法，如同大海的滋潤之勢。就像躑躅花（一種花）一樣，沒有那種微妙的香氣，男女都不喜歡它，只喜歡薝蔔花（一種香花）。如同尋求青蓮花（一種香花），花香非常奇妙，躑躅花就像聲聞，他們的智慧不能滋潤眾生。

【English Translation】 English version Whether one saves others or not, is like a small physician who only heals himself. Like a great physician king, who heals many people, is good at arousing compassion, and receives respect and praise. That physician gains worldly benefits because he is proficient in medicine, but the wise do not respect those who only save themselves and not others. Like a skillful physician king, after mastering various medical methods, he can save countless billions of sentient beings suffering from illness. Such a physician gains worldly respect and fame, and those who arouse the Bodhi mind can universally cure the afflictions of sentient beings. Great King, the fragrance and shadow of the castor bean forest (a type of plant) are not beautiful, and the Sravakas (Hinayana practitioners) are like castor beans, not aspiring to save the world. Like going to the king of trees (referring to the Bodhi tree), many beings can benefit, and the Bodhisattvas (Mahayana practitioners) are also like this, able to benefit all beings. The autumn sun cannot dry up small waters, but when it reaches the ocean, it can nourish countless beings. The path of the Sravakas is narrow and shallow, like the footprint of an ox, unable to extinguish all the afflictions of sentient beings. It is not on those small mountains that one can manifest a golden body, only by ascending Mount Sumeru (a sacred mountain in Buddhism) can one see a golden body. Great King, the Bodhisattvas are like Mount Sumeru, because they dwell in the world, the world can attain liberation. They all have the same Dharma body, and all wisdom is complete, the wisdom of the Sravakas is not like this, it is like the morning dew. It cannot nourish the world, because they have not attained the Dharma, like the earth constantly growing, nourishing and benefiting countless beings. The Sravakas are like dew on flowers, the Bodhisattvas are like heavy rain, approaching them can obtain the great Dharma, like the nourishing power of the ocean. Like the rhododendron flower (a type of flower), it does not have that subtle fragrance, men and women do not like it, they only like the champak flower (a fragrant flower). Like seeking the blue lotus flower (a fragrant flower), its fragrance is very wonderful, the rhododendron is like the Sravakas, their wisdom cannot nourish beings.

。　猶如薝蔔花，　　諸菩薩亦爾，　愍念眾生故，　　能化眾生眾。　大王頗曾知，　　何者大奇特？　一人在曠野，　　如利多人是。　若欲善安隱，　　度無量眾生，　應發菩提心，　　勿取二乘道。　世間曠野中，　　能濟失道眾，　如彼善導師，　　諸菩薩亦爾。　大王頗曾見，　　小筏度大海，　唯乘彼大舶，　　能度無量眾。　大王聲聞筏，　　菩薩如大舶，　修道法薰已，　　令渡飢渴海。　大王頗曾見，　　乘驢堪入陣？　唯見乘象馬，　　鬥戰便得勝。　聲聞如驢乘，　　菩薩如龍象，　降魔坐道樹，　　度無量眾生。　猶如夜虛空，　　見諸星不現，　滿月顯現故，　　能照閻浮提。　聲聞如星宿，　　菩薩如滿月，　愍念眾生故，　　示現涅槃道。　不以螢火光，　　能令有所作，　日光照閻浮，　　令作種種事。　聲聞如螢火，　　不能多利益，　佛具解脫光，　　愍念一切眾。　不以野乾聲，　　能令獸王恐，　唯有師子王，　　一吼飛鳥落。　大王諸聲聞，　　不發菩提心，　不為益眾生，　　除一切煩惱。　大王見此故，　　不發聲聞心，　既發大心已，　　云何得發小？　大王善得身，　　能發無上心，　救

【現代漢語翻譯】現代漢語譯本就像薝蔔花（一種香花）一樣，諸位菩薩也是如此，他們憐憫眾生，能夠教化眾多的眾生。大王，您是否知道，什麼才是最奇特的事情？一個人在曠野中，卻能利益很多人，這才是奇特之處。如果想要安穩，並度化無量的眾生，就應當發起菩提心（覺悟之心），不要走上二乘（聲聞乘和緣覺乘）的道路。在世間的曠野中，能夠救濟迷失方向的眾生，就像一位好的嚮導一樣，諸位菩薩也是如此。大王，您是否見過，用小筏子渡過大海的？只有乘坐大船，才能渡過無量的眾生。大王，聲聞（聽聞佛法而修行的人）就像小筏子，菩薩就像大船，他們通過修行佛法，能夠讓眾生渡過飢渴之海（指生死輪迴的苦海）。大王，您是否見過，騎著驢子就能上戰場？只有騎著大象或駿馬，才能在戰鬥中獲勝。聲聞就像騎著驢子，菩薩就像龍象，他們降伏魔障，坐在菩提樹下，度化無量的眾生。就像夜晚的虛空中，看不到星星，只有滿月顯現時，才能照亮閻浮提（指我們所居住的世界）。聲聞就像星星，菩薩就像滿月，他們憐憫眾生，示現涅槃（寂滅）之道。螢火蟲的光芒，不能成就什麼事情，只有太陽的光芒照耀閻浮提，才能成就各種各樣的事情。聲聞就像螢火蟲，不能帶來太多的利益，佛陀具足一切智慧，憐憫一切眾生。野獸的叫聲，不能讓獸王感到恐懼，只有獅子王一聲吼叫，才能讓飛鳥墜落。大王，那些聲聞，不發菩提心，不為利益眾生，不能去除一切煩惱。大王，您看到了這些，就不要發聲聞之心，既然已經發了大心，怎麼能再發小的心呢？大王，您能得到這樣的身體，能夠發起無上的菩提心，去救度眾生，這才是最殊勝的。

【English Translation】 English version Just like the campaka flower (a fragrant flower), so are all the Bodhisattvas; they have compassion for sentient beings and are able to transform many beings. Great King, have you ever known what is the most extraordinary thing? It is extraordinary that one person in the wilderness can benefit many people. If you wish to be secure and to liberate countless beings, you should arouse the Bodhi mind (the mind of enlightenment), and not take the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). In the wilderness of the world, those who can rescue beings who have lost their way are like good guides; so are all the Bodhisattvas. Great King, have you ever seen a small raft cross the great ocean? Only by riding a large ship can countless beings be crossed over. Great King, the Śrāvakas (those who practice by hearing the Dharma) are like small rafts, and the Bodhisattvas are like large ships; through practicing the Dharma, they can enable beings to cross the sea of hunger and thirst (referring to the suffering of birth and death). Great King, have you ever seen someone ride a donkey into battle? Only by riding elephants or fine horses can one win in battle. The Śrāvakas are like riding donkeys, and the Bodhisattvas are like dragons and elephants; they subdue demons, sit under the Bodhi tree, and liberate countless beings. Just like in the night sky, when the stars are not visible, only when the full moon appears can it illuminate Jambudvīpa (referring to the world we live in). The Śrāvakas are like stars, and the Bodhisattvas are like the full moon; they have compassion for sentient beings and show the path to Nirvana (extinction). The light of a firefly cannot accomplish anything, but only the light of the sun shining on Jambudvīpa can accomplish all kinds of things. The Śrāvakas are like fireflies, unable to bring much benefit; the Buddha is complete with all wisdom and has compassion for all beings. The sound of a jackal cannot make the king of beasts afraid; only the roar of the lion king can make birds fall from the sky. Great King, those Śrāvakas do not arouse the Bodhi mind, do not seek to benefit beings, and cannot remove all afflictions. Great King, having seen these things, do not arouse the mind of a Śrāvaka; since you have already aroused the great mind, how can you arouse a small mind? Great King, you are fortunate to have obtained this body, and to be able to arouse the supreme Bodhi mind to save beings; this is the most excellent thing.

拔一切眾，　　棄捨小乘道。　善得世間身，　　復得世間利，　善來在世間，　　而發無上心。　悕求無上道，　　救拔諸眾生，　若能自他利，　　彼人善可嘆。　亦得世名稱，　　及得究竟道，　以是故我今，　　不禮敬聲聞。」

爾時阿阇世王語無畏德女言：「汝大我慢，云何而見諸大聲聞而不奉迎？」

女言：「大王！勿作此語。大王亦慢，云何不迎王舍城內諸貧窮者？」

王語女言：「彼非我類，我云何迎？」

女言：「大王！初心菩薩亦復如是，一切聲聞緣覺非類。」

王語女言：「汝豈不見諸菩薩等，皆悉禮敬一切眾生？」

女言：「大王！菩薩為度憍慢瞋惱諸眾生等，令彼得起迴向之心，是故禮敬一切眾生。為長眾生諸善根本，是故菩薩禮敬眾生。而諸聲聞無瞋恨心，又復不能增長善根。大王！假使百千諸佛如來為說妙法，而彼所得戒定三昧無有增益。大王！聲聞如琉璃，菩薩如寶器。大王！譬如瓶滿，天降雨時而不受一滴。如是大王！諸聲聞等，假使百千諸佛如來為說妙法而無受潤，不能增益戒定慧等，亦不能令眾生髮心至一切智。大王！譬如大海能受諸河及雲雨等。何以故？以大海是無量器故。大王！諸大菩薩摩訶薩等演說法時，隨所聞者

【現代漢語翻譯】現代漢語譯本救拔一切眾生，捨棄小乘之道。善於獲得世間的身體，又獲得世間的利益，善於來到世間，而發起無上的菩提心。希求無上的佛道，救拔一切眾生，若能利益自己和他人，那人真是值得讚歎。也能獲得世間的名聲，以及獲得究竟的佛道，因此我今天，不禮敬聲聞（聽聞佛陀教誨而證悟的修行者）。

這時，阿阇世王（古印度摩揭陀國國王）對無畏德女說：『你太傲慢了，為什麼見到各位大聲聞而不去迎接？』

無畏德女說：『大王！不要這樣說。大王也很傲慢，為什麼不迎接王舍城（古印度摩揭陀國都城）內的那些貧窮的人呢？』

阿阇世王對無畏德女說：『他們不是我這一類人，我為什麼要迎接他們呢？』

無畏德女說：『大王！初發心的菩薩也是這樣，一切聲聞緣覺（獨自覺悟的修行者）都不是同一類。』

阿阇世王對無畏德女說：『你難道沒看見各位菩薩等，都禮敬一切眾生嗎？』

無畏德女說：『大王！菩薩爲了度化那些驕慢、嗔怒的眾生，讓他們生起迴向之心，所以才禮敬一切眾生。爲了增長眾生各種善的根本，所以菩薩禮敬眾生。而各位聲聞沒有嗔恨心，又不能增長善根。大王！即使有百千諸佛如來為他們宣說妙法，他們所得到的戒定三昧（佛教修行方法）也不會有任何增益。大王！聲聞就像琉璃，菩薩就像寶器。大王！譬如瓶子裝滿了水，即使天下雨也不會再接受一滴。就像這樣，大王！各位聲聞等，即使有百千諸佛如來為他們宣說妙法，也不會受到滋潤，不能增益戒定慧等，也不能讓眾生髮起求得一切智慧的心。大王！譬如大海能接受各種河流和雲雨等。為什麼呢？因為大海是無量的容器。大王！各位大菩薩摩訶薩（偉大的菩薩）等演說佛法時，隨所聽聞者』

【English Translation】 English version Rescuing all beings, abandoning the path of the Hinayana (Small Vehicle). Skilled in obtaining worldly bodies, and also obtaining worldly benefits, Skilled in coming into the world, and developing the unsurpassed Bodhi mind. Aspiring to the unsurpassed path, rescuing all sentient beings, If one can benefit both oneself and others, that person is truly praiseworthy. One can also obtain worldly fame, and attain the ultimate path, Therefore, today I do not pay homage to the Sravakas (those who hear the Buddha's teachings and attain enlightenment).

At that time, King Ajatasatru (King of Magadha in ancient India) said to the fearless virtuous woman: 'You are very arrogant, why do you not greet the great Sravakas when you see them?'

The woman said: 'Great King! Do not speak like this. Great King is also arrogant, why do you not greet the poor people in Rajagriha (the capital of Magadha in ancient India)?'

The King said to the woman: 'They are not of my kind, why should I greet them?'

The woman said: 'Great King! The Bodhisattvas who have just begun their practice are also like this, all Sravakas and Pratyekabuddhas (those who attain enlightenment on their own) are not of the same kind.'

The King said to the woman: 'Have you not seen that all Bodhisattvas pay homage to all sentient beings?'

The woman said: 'Great King! Bodhisattvas pay homage to all sentient beings in order to liberate those arrogant and angry beings, and to make them generate the mind of dedication. In order to increase the roots of goodness in all beings, Bodhisattvas pay homage to all sentient beings. But the Sravakas have no anger, and they cannot increase their roots of goodness. Great King! Even if hundreds of thousands of Buddhas were to preach the wonderful Dharma to them, their precepts, samadhi (meditative absorption), and wisdom would not increase. Great King! Sravakas are like glass, and Bodhisattvas are like precious vessels. Great King! It is like a bottle that is full, and even if it rains, it will not receive a single drop. Just like this, Great King! Even if hundreds of thousands of Buddhas were to preach the wonderful Dharma to the Sravakas, they would not be nourished, they cannot increase their precepts, samadhi, and wisdom, and they cannot make sentient beings generate the mind to seek all wisdom. Great King! It is like the ocean that can receive all rivers and rain. Why? Because the ocean is a limitless container. Great King! When the great Bodhisattva Mahasattvas (great Bodhisattvas) preach the Dharma, those who hear it'

得大福利，增長一切諸善根本。何以故？以諸菩薩皆是無邊言說器故。」

爾時阿阇世王聞女語已，默然而住。爾時尊者舍利弗作如是念：「此無畏德女得大辯才而能如是無盡言說。我於今者前至其所少少問之。我且問之：『汝得忍不？』」作是念已，前問女言：「汝今為住聲聞乘耶？」

答言：「不也。」

「汝今為住緣覺乘耶？」

答言：「不也。」

「汝今為住大乘心耶？」

答言：「不也。」

舍利弗言：「若如是者，為住何乘而能如是師子吼耶？」

女答尊者舍利弗言：「若使我今有所住者，則不能作師子吼也。我無所住，是故我能作師子吼。而舍利弗作如是言：『為住何乘？』如舍利弗所證得法，彼法豈有乘分別耶？此是聲聞緣覺之乘至大乘耶？」

舍利弗言：「汝聽我說。我所證法，無乘非乘差別之相，以一相故，所謂無相。」

無畏女言：「尊者舍利弗！若法無相，云何可求？」

舍利弗言：「無畏德女！諸佛之法與凡夫法，有何勝負差別之相？」

女語尊者舍利弗言：「空與寂靜有何差別？」

舍利弗言：「無差別也。」

無畏德言：「舍利弗！如空寂靜無有差別勝負之相，諸佛之法與凡夫法，無有勝負

【現代漢語翻譯】現代漢語譯本：'獲得巨大的福報，增長一切善的根本。為什麼呢？因為諸位菩薩都是無邊言說的器皿。' 當時，阿阇世王（Ajatasattu，古印度摩揭陀國王）聽了女兒的話后，沉默不語。這時，尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）心想：『這位無畏德女（Fearless Virtue，指文殊菩薩的化身）獲得瞭如此大的辯才，能夠這樣無盡地演說。我現在要到她那裡去，稍微問她一些問題。我先問她：『你是否證得了忍？』』』這樣想著，他走到女子面前問道：『你現在是安住于聲聞乘（Sravakayana，小乘佛教，以自我解脫為目標）嗎？』女子回答說：『不是。』『你現在是安住于緣覺乘（Pratyekabuddhayana，中乘佛教，不依師而自悟）嗎？』女子回答說：『不是。』『你現在是安住于大乘（Mahayana，以普度眾生為目標）的心嗎？』女子回答說：『不是。』舍利弗說：『如果這樣，你安住于什麼乘，而能發出如此獅子吼（Simhanada，比喻佛菩薩說法時的威猛氣勢）呢？』女子回答尊者舍利弗說：『如果我現在有所安住，就不能發出獅子吼了。我無所安住，所以才能發出獅子吼。而舍利弗你卻問：『安住于什麼乘？』正如舍利弗你所證得的法，那法難道有乘的分別嗎？這是聲聞、緣覺之乘，還是大乘呢？』舍利弗說：『你聽我說。我所證得的法，沒有乘與非乘的差別之相，因為是一相，所謂無相。』無畏女說：『尊者舍利弗！如果法是無相的，又如何可以求得呢？』舍利弗說：『無畏德女！諸佛的法與凡夫的法，有什麼勝負差別的相呢？』女子對尊者舍利弗說：『空與寂靜有什麼差別呢？』舍利弗說：『沒有差別。』無畏德說：『舍利弗！正如空與寂靜沒有差別勝負之相，諸佛的法與凡夫的法，也沒有勝負之相。』

【English Translation】 English version: 'Gaining great merit, increasing all roots of goodness. Why is that? Because all Bodhisattvas are vessels of boundless speech.' At that time, King Ajatasattu, having heard his daughter's words, remained silent. Then, the Venerable Sariputra thought to himself: 'This Fearless Virtue woman has obtained such great eloquence that she can speak endlessly like this. I will now go to her and ask her a few questions. I will first ask her: 'Have you attained forbearance?' Thinking this, he went before the woman and asked: 'Are you now abiding in the Sravakayana?' She replied: 'No.' 'Are you now abiding in the Pratyekabuddhayana?' She replied: 'No.' 'Are you now abiding in the mind of the Mahayana?' She replied: 'No.' Sariputra said: 'If that is so, in what vehicle do you abide that you can roar like a lion?' The woman replied to the Venerable Sariputra: 'If I were now abiding in something, I would not be able to roar like a lion. I abide in nothing, therefore I can roar like a lion. And yet you, Sariputra, ask: 'In what vehicle do you abide?' Just as the Dharma that you, Sariputra, have attained, does that Dharma have a distinction of vehicles? Is it the vehicle of Sravakas, Pratyekabuddhas, or the Mahayana?' Sariputra said: 'Listen to me. The Dharma that I have attained has no distinction of vehicle or non-vehicle, because it is of one characteristic, which is no characteristic.' The Fearless Woman said: 'Venerable Sariputra! If the Dharma is without characteristics, how can it be sought?' Sariputra said: 'Fearless Virtue woman! What is the difference in superiority or inferiority between the Dharma of the Buddhas and the Dharma of ordinary beings?' The woman said to the Venerable Sariputra: 'What is the difference between emptiness and stillness?' Sariputra said: 'There is no difference.' Fearless Virtue said: 'Sariputra! Just as emptiness and stillness have no difference in superiority or inferiority, the Dharma of the Buddhas and the Dharma of ordinary beings have no difference in superiority or inferiority.'

差別之相。又舍利弗！亦如虛空能受諸色而無差別，諸佛之法與凡夫法，無有差別亦無異相。」

爾時尊者大目犍連語無畏德女言：「汝見佛法與聲聞法有何差別，而見如是諸大聲聞不起奉迎、不與酬對、不讓床坐？」

無畏德女答目連言：「假使星宿遍滿三千不能照了，聲聞亦爾，以入定智而能照知，若不入定則不覺知。」

大目連言：「若不入定則不能知眾生之心。」

女言目連：「佛不入定而於恒河沙等世界如應說法度諸眾生，善知心故。何況微少星宿光明諸聲聞耶？此是諸佛如來勝事。又大目連！一切聲聞頗有能知幾世界成、幾世界壞？」

大目連言：「不能知也。」

女言目連：「聲聞頗知幾數諸佛已入涅槃、幾數諸佛未來當入、幾數諸佛現在今入？」

目連答言：「不能知也。」

女言目連：「聲聞頗知幾數眾生多貪慾者？幾數眾生多瞋恚者？幾數眾生多愚癡者？幾數眾生等分行者？」

目連答言：「不能知也。」

女言目連：「聲聞頗知幾數眾生受聲聞乘？幾數眾生受緣覺乘？幾數眾生受于佛乘？」

目連答言：「不能知也。」

女言目連：「聲聞頗知幾數眾生聲聞度之？幾數眾生緣覺度之？幾數眾生佛能度之？」

【現代漢語翻譯】現代漢語譯本『差別之相。』舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）啊！就像虛空能容納各種顏色而沒有差別一樣，諸佛的教法與凡夫的教法，也沒有差別，也沒有不同的表象。」當時，尊者大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）對無畏德女說：『你認為佛法與聲聞法（Śrāvakayāna，小乘佛教）有什麼差別，以至於你看到這些大聲聞不起來迎接，不與他們交談，也不讓他們坐床？』無畏德女回答目連說：『即使星宿佈滿三千大千世界（Triciliocosm，佛教宇宙觀中的一個宇宙單位），也不能照亮一切，聲聞也是如此，他們只有進入禪定智慧才能照見，如果不入定就不能覺知。』大目連說：『如果不入定，就不能知道眾生的心念。』無畏德女對目連說：『佛陀不入定，也能在恒河沙數的世界中，根據眾生的根器說法度化他們，因為佛陀善知眾生的心念。更何況是微弱的星光和聲聞呢？這是諸佛如來的殊勝之處。還有，大目連！所有的聲聞，有誰能知道有多少世界正在形成，有多少世界正在毀滅嗎？』大目連說：『不能知道。』無畏德女對目連說：『聲聞能知道有多少佛已經入涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴），有多少佛未來將要入涅槃，有多少佛現在正在入涅槃嗎？』目連回答說：『不能知道。』無畏德女對目連說：『聲聞能知道有多少眾生貪慾熾盛，有多少眾生嗔恚熾盛，有多少眾生愚癡熾盛，有多少眾生是等分行者（指貪嗔癡等分的人）嗎？』目連回答說：『不能知道。』無畏德女對目連說：『聲聞能知道有多少眾生接受聲聞乘的教法，有多少眾生接受緣覺乘（Pratyekabuddhayāna，中乘佛教）的教法，有多少眾生接受佛乘（Buddhayāna，大乘佛教）的教法嗎？』目連回答說：『不能知道。』無畏德女對目連說：『聲聞能知道有多少眾生被聲聞所度化，有多少眾生被緣覺所度化，有多少眾生被佛所度化嗎？』

【English Translation】 English version 'The appearance of difference.' Again, Śāriputra! Just as space can accommodate all colors without any difference, the Dharma of the Buddhas and the Dharma of ordinary beings have no difference and no different appearances.」 At that time, the Venerable Mahāmaudgalyāyana said to the Fearless Virtue Woman: 'What difference do you see between the Buddha Dharma and the Śrāvakayāna Dharma, that you see these great Śrāvakas not rising to greet, not engaging in conversation, and not offering them seats?' The Fearless Virtue Woman replied to Maudgalyāyana: 'Even if the stars filled the three thousand great thousand worlds, they could not illuminate everything. The Śrāvakas are the same; they can only perceive through meditative wisdom. If they do not enter meditation, they cannot perceive.' Mahāmaudgalyāyana said: 'If one does not enter meditation, one cannot know the minds of sentient beings.' The Fearless Virtue Woman said to Maudgalyāyana: 'The Buddha, without entering meditation, can preach the Dharma and liberate sentient beings in worlds as numerous as the sands of the Ganges, because the Buddha knows the minds of sentient beings well. How much more so is this true compared to the faint light of stars and the Śrāvakas? This is the superior ability of the Tathāgatas. Furthermore, Mahāmaudgalyāyana! Are there any Śrāvakas who can know how many worlds are forming and how many worlds are being destroyed?' Mahāmaudgalyāyana said: 'They cannot know.' The Fearless Virtue Woman said to Maudgalyāyana: 'Can the Śrāvakas know how many Buddhas have already entered Nirvana, how many Buddhas will enter Nirvana in the future, and how many Buddhas are entering Nirvana now?' Maudgalyāyana replied: 'They cannot know.' The Fearless Virtue Woman said to Maudgalyāyana: 'Can the Śrāvakas know how many sentient beings are filled with greed, how many are filled with anger, how many are filled with ignorance, and how many are equal in their actions (referring to those with balanced greed, anger, and ignorance)?' Maudgalyāyana replied: 'They cannot know.' The Fearless Virtue Woman said to Maudgalyāyana: 'Can the Śrāvakas know how many sentient beings receive the teachings of the Śrāvakayāna, how many receive the teachings of the Pratyekabuddhayāna, and how many receive the teachings of the Buddhayāna?' Maudgalyāyana replied: 'They cannot know.' The Fearless Virtue Woman said to Maudgalyāyana: 'Can the Śrāvakas know how many sentient beings are liberated by the Śrāvakas, how many are liberated by the Pratyekabuddhas, and how many are liberated by the Buddhas?'

目連答言：「不能知也。」

女言目連：「聲聞頗知幾數眾生在於定聚是正見者？幾數眾生住邪定聚？」

目連答言：「不能知也。」

女言目連：「唯有如來正真正覺如實善知諸眾生界而為說法，如是之事非諸聲聞緣覺境界，況餘眾生。目連！當知此是如來殊勝之事，如來具得一切智故，一切聲聞緣覺所無。」

時無畏女復語尊者大目連言：「世尊常記大目犍連於神通中最為第一。目連神通能知能至香象世界，知彼世界一切諸樹皆出上妙栴檀香不？」

目連答言：「今始得聞彼世界名，云何能往至彼世界？」

目連問女：「彼佛何名而在彼處世界說法？」

女即答言：「彼佛號曰放香光明如來、應、正遍知，在彼說法。」

目連語女：「今者云何得見彼佛？」

時無畏女不起于座不動威儀而作誓願：「若使菩薩初發心時能過一切聲聞緣覺，以此誓願，愿彼放香光明如來現身於此，令諸聲聞緣覺見彼香象世界，及嗅上妙栴檀香樹。」時無畏女發此誓已，於是放香光明如來從身放光。以放光故，時諸聲聞皆得見彼香象世界，及佛菩薩諸眾圍繞，羅網隱身為眾說法，彼所說法此處悉聞。佛神力故，復得嗅彼諸樹微妙栴檀之香。彼世界佛作如是言：「如是如是，

【現代漢語翻譯】現代漢語譯本目連回答說：『我不知道。』女子對目連說：『聲聞（Śrāvaka，佛陀的弟子）能知道有多少眾生處於正定聚（Niyata-rāśi，必定證悟的群體）是正見者嗎？有多少眾生處於邪定聚（Aniyata-rāśi，不確定證悟的群體）？』目連回答說：『我不知道。』女子對目連說：『只有如來（Tathāgata，佛陀的稱號）正真正覺（Samyak-saṃbuddha，完全覺悟者）才能如實善知一切眾生的境界，併爲他們說法。這樣的事情不是聲聞和緣覺（Pratyekabuddha，獨自覺悟者）所能達到的境界，更何況其他眾生。目連！你應該知道這是如來殊勝的能力，因為如來具足一切智慧（Sarvajñāna），這是所有聲聞和緣覺所沒有的。』這時，無畏女又對尊者大目連說：『世尊（Bhagavat，佛陀的尊稱）常常稱讚大目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一）在神通中最為第一。目連的神通能夠知道併到達香象世界（Gandhahasti-loka），知道那個世界的所有樹木都散發出上妙的栴檀香嗎？』目連回答說：『我現在才第一次聽到那個世界的名字，怎麼可能去到那個世界呢？』目連問女子：『那裡的佛叫什麼名字，在那裡說法？』女子回答說：『那裡的佛號為放香光明如來（Gandhavyuha-prabha-tathāgata）、應（Arhat，應供）、正遍知（Samyak-saṃbuddha），在那裡說法。』目連對女子說：『現在怎樣才能見到那位佛呢？』這時，無畏女沒有起身，也沒有改變儀態，就發誓愿說：『如果菩薩（Bodhisattva，追求覺悟的修行者）初發心時就能超越一切聲聞和緣覺，以此誓願，愿放香光明如來在此顯現，讓所有聲聞和緣覺都能見到香象世界，並聞到上妙的栴檀香樹的香味。』無畏女發此誓願后，放香光明如來就從身上放出光明。因為這光明，當時所有的聲聞都見到了香象世界，以及佛和菩薩們被眾人圍繞，羅網隱身（Indrajāla-pratimaṇḍita，以羅網裝飾）為大眾說法，他們所說的法，這裡都能聽到。因為佛的神力，他們還能聞到那些樹木散發出的微妙栴檀香。那個世界的佛這樣說道：『是這樣的，是這樣的，』

【English Translation】 English version Maudgalyāyana replied, 'I do not know.' The woman said to Maudgalyāyana, 'Do Śrāvakas (hearers, disciples of the Buddha) know how many beings are in the Niyata-rāśi (the group destined for enlightenment) who are of right view? How many beings are in the Aniyata-rāśi (the group not destined for enlightenment)?' Maudgalyāyana replied, 'I do not know.' The woman said to Maudgalyāyana, 'Only the Tathāgata (the Buddha), the Samyak-saṃbuddha (perfectly enlightened one), truly and completely knows the realms of all beings and teaches them the Dharma. Such a thing is not within the realm of Śrāvakas and Pratyekabuddhas (solitary realizers), let alone other beings. Maudgalyāyana! You should know that this is a special ability of the Tathāgata, because the Tathāgata possesses all wisdom (Sarvajñāna), which all Śrāvakas and Pratyekabuddhas do not have.' Then, the fearless woman spoke again to the venerable Mahāmaudgalyāyana, 'The Bhagavat (the Blessed One, the Buddha) often praises Mahāmaudgalyāyana as the foremost in supernatural powers. Can Maudgalyāyana's supernatural powers know and reach the Gandhahasti-loka (Fragrant Elephant World), and know that all the trees in that world emit the finest sandalwood fragrance?' Maudgalyāyana replied, 'I have only just heard the name of that world for the first time, how could I possibly go to that world?' Maudgalyāyana asked the woman, 'What is the name of the Buddha there, who teaches the Dharma in that world?' The woman replied, 'The Buddha there is called Gandhavyuha-prabha-tathāgata (Fragrance Array Light Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), and teaches the Dharma there.' Maudgalyāyana said to the woman, 'How can one see that Buddha now?' Then, the fearless woman, without rising from her seat or changing her demeanor, made a vow, 'If a Bodhisattva (one who seeks enlightenment) at the time of their initial aspiration can surpass all Śrāvakas and Pratyekabuddhas, by this vow, may the Gandhavyuha-prabha-tathāgata appear here, so that all Śrāvakas and Pratyekabuddhas can see the Gandhahasti-loka, and smell the fragrance of the finest sandalwood trees.' After the fearless woman made this vow, the Gandhavyuha-prabha-tathāgata emitted light from his body. Because of this light, all the Śrāvakas at that time saw the Gandhahasti-loka, and the Buddha and Bodhisattvas surrounded by the assembly, with the Indrajāla-pratimaṇḍita (adorned with nets) teaching the Dharma to the assembly, and they could hear the Dharma being taught there. Because of the Buddha's power, they could also smell the subtle sandalwood fragrance emitted by those trees. The Buddha of that world said, 'It is so, it is so,'

如無畏女之所說也。菩薩如是初發心時，已過聲聞緣覺境界。」

說此法時，彌勒菩薩摩訶薩白佛言：「世尊！彼妙樹香何因緣來？」

佛言：「彌勒！是無畏女共諸聲聞如法論議及發誓愿，彼佛知已，故以神力現如是香及彼世界。而彼上妙栴檀之香，遍此三千大千世界。」

時無畏女語目連曰：「若見如是不可思議諸勝功德，而能發起狹劣小乘聲聞之心唯自度者，當知善根甚為微少。誰見成就無量功德菩薩之事，而不發於菩提之心？目連！頗知彼佛世界去此幾何？」

答言：「不知。」

女言：「目連！乘諸神通經百千劫，能知能見彼佛世界，無有是處。譬如一切竹葦叢林不可算數。過如是等諸佛世界，方乃有彼香象世界。」

爾時彼佛卷攝光明。既攝光已，香象世界及彼如來忽然不現。

爾時尊者摩訶迦葉謂無畏言：「汝曾見彼香象世界及彼如來、應、正遍知耶？」

女即答言：「大迦葉！如來可見不？如佛所說，若以色見我，及以聲求我，彼盡行邪道，不能見如來。以諸如來體即是法身，佛法非可見聞，云何可知見？隨何方便眾生樂者，佛則示現無障礙身，住方便故。然大迦葉謂我言曰：『見彼世界及見彼佛等正覺不？』我見彼佛，非肉眼見，以非肉眼所睹

【現代漢語翻譯】現代漢語譯本：正如無畏女所說的那樣。菩薩像這樣初發菩提心的時候，就已經超越了聲聞（Shravaka，指聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，指獨自悟道者）的境界。

當佛陀宣說這個法的時候，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：『世尊！那美妙的樹香是因何緣故而來的呢？』

佛說：『彌勒！是無畏女和那些聲聞弟子如法地討論佛法，並且發了誓願，那位佛知道了，所以用神通力顯現出這樣的香氣和那個世界。而那上等的栴檀香，遍佈這個三千大千世界。』

當時，無畏女對目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說：『如果見到這樣不可思議的殊勝功德，卻還能發起狹隘的小乘聲聞之心，只求自我解脫，應當知道他的善根非常微薄。誰見到成就無量功德的菩薩的事蹟，而不發起菩提之心呢？目連！你知道那個佛的世界距離這裡有多遠嗎？』

目連回答說：『不知道。』

無畏女說：『目連！即使憑藉各種神通，經歷百千劫的時間，也不能知道、不能見到那個佛的世界，沒有這樣的可能。譬如一切竹葦叢林，不可計數。超過像這樣不可計數的佛世界，才會有那個香象世界。』

這時，那位佛收回了光明。收回光明之後，香象世界和那位如來（Tathagata，佛的稱號）、應供（Arhat，佛的稱號）、正遍知（Samyaksambuddha，佛的稱號）忽然消失不見。

當時，尊者摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）對無畏女說：『你曾經見到那個香象世界和那位如來、應供、正遍知嗎？』

無畏女立即回答說：『大迦葉！如來是可以用肉眼看見的嗎？正如佛所說，如果用外形來看我，或者用聲音來求我，那都是在走邪路，不能見到如來。因為諸佛的本體就是法身，佛法不是可以用眼睛看到、用耳朵聽到的，怎麼可能被感知到呢？佛會根據眾生喜歡的方式，示現無礙的身體，這是爲了方便教化。然而大迦葉你問我說：『見到那個世界和見到那位佛等正覺了嗎？』我見到那位佛，不是用肉眼看到的，因為不是肉眼所能看到的。』

【English Translation】 English version: As the fearless woman has said. When a Bodhisattva first generates the aspiration for enlightenment, they have already surpassed the realms of Shravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own).

When the Buddha was expounding this Dharma, the Bodhisattva Maitreya (the future Buddha) said to the Buddha, 'World Honored One! What is the cause and condition for that wonderful tree fragrance to arise?'

The Buddha said, 'Maitreya! It is because the fearless woman and those Shravakas discussed the Dharma according to the teachings and made vows. That Buddha, knowing this, used his spiritual power to manifest such fragrance and that world. And that supreme sandalwood fragrance pervades this three-thousand great thousand world system.'

At that time, the fearless woman said to Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), 'If one sees such inconceivable and supreme merits and yet still generates the narrow-minded heart of a Shravaka of the Small Vehicle, seeking only self-liberation, one should know that their roots of goodness are very meager. Who, upon seeing the deeds of a Bodhisattva who has accomplished immeasurable merits, would not generate the aspiration for Bodhi? Maudgalyayana! Do you know how far that Buddha's world is from here?'

Maudgalyayana replied, 'I do not know.'

The fearless woman said, 'Maudgalyayana! Even if one were to travel using all kinds of supernatural powers for hundreds of thousands of kalpas, one would not be able to know or see that Buddha's world. There is no such possibility. It is like the countless bamboo and reed forests. Beyond such countless Buddha worlds, there is the Fragrant Elephant World.'

At that time, that Buddha withdrew his light. After withdrawing the light, the Fragrant Elephant World and that Tathagata (a title of the Buddha), Arhat (a title of the Buddha), Samyaksambuddha (a title of the Buddha) suddenly disappeared.

At that time, the Venerable Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said to the fearless woman, 'Have you ever seen that Fragrant Elephant World and that Tathagata, Arhat, Samyaksambuddha?'

The fearless woman immediately replied, 'Mahakasyapa! Can the Tathagata be seen with the physical eye? As the Buddha has said, if one seeks to see me through form or to seek me through sound, they are walking a wrong path and cannot see the Tathagata. Because the essence of all Buddhas is the Dharmakaya (the body of the Dharma), the Buddha's Dharma cannot be seen with the eyes or heard with the ears, how can it be perceived? The Buddha manifests an unobstructed body according to the way that beings prefer, this is for the sake of skillful means. However, Mahakasyapa, you ask me, 'Have you seen that world and seen that Buddha, the Fully Enlightened One?' I have seen that Buddha, but not with the physical eye, because it cannot be seen with the physical eye.'

色故。非天眼見，以無受故。非慧眼見，以離想故。非法眼見，離諸行故。非佛眼見，離識睹故。大迦葉！我見如來，亦如尊者迦葉所見，以滅無明愛見心故。大迦葉！我見彼佛，亦如尊者迦葉所見，又復亦見我我所等。」

迦葉言女：「若法永無，云何而起無明及愛及我我相？所有眾生不可見故。」

女言：「大迦葉！如是一切諸法永無，彼云何見？」

大迦葉言：「若一切佛法畢竟是無，云何可見？」

女言：「大迦葉！見諸佛法增長義不？」

大迦葉言：「我尚不知諸凡夫法，何況佛法。」

無畏女言：「是故尊者大迦葉！彼法不成就，云何有斷續而不證者見？大迦葉！諸法永無，不可示現。是故大迦葉！一切法皆無。若法本無，云何可見彼清凈法界？大迦葉！若欲見凈如來，彼善男子善女人應凈自心。」

時大迦葉語無畏言：「云何善凈自心？」

女言：「大迦葉！如自身真如及一切法真如，若信彼者不作不失，如是見自心清凈故。」

迦葉問言：「自心以何為體？」

女言：「空為體。若證彼空信自身故，即信真如空，以一切法性寂靜故。」

爾時尊者大迦葉語無畏女言：「汝從何佛聞如是法而得正見？如佛所說，發正見者有二因緣

【現代漢語翻譯】現代漢語譯本：因為色（rupa）的緣故，不是天眼（divya-cakṣus）所見，因為它沒有感受（vedana）。不是慧眼（prajñā-cakṣus）所見，因為它遠離了思慮（saṃjñā）。不是法眼（dharma-cakṣus）所見，因為它遠離了諸行（saṃskāra）。不是佛眼（buddha-cakṣus）所見，因為它遠離了識（vijñāna）的觀察。大迦葉（Mahākāśyapa）！我見如來（Tathāgata），也像尊者迦葉所見一樣，因為滅除了無明（avidyā）、愛（tṛṣṇā）和見（dṛṣṭi）的心。大迦葉！我見彼佛（Buddha），也像尊者迦葉所見一樣，又見我（ātman）和我所（ātmīya）等。』迦葉問女子：『如果法（dharma）永遠不存在，那麼無明、愛和我我相（ātma-ātmiya）又如何產生？因為所有眾生都不可見。』女子說：『大迦葉！如果一切諸法永遠不存在，那麼他們又如何能被看見呢？』大迦葉說：『如果一切佛法（Buddha-dharma）畢竟是空無，又如何能被看見呢？』女子說：『大迦葉！你認為諸佛法有增長的意義嗎？』大迦葉說：『我尚且不知道凡夫的法，更何況是佛法呢。』無畏女說：『所以，尊者大迦葉！那些法不成就，又怎麼會有斷續而不證悟的人看見呢？大迦葉！諸法永遠不存在，不可示現。所以，大迦葉！一切法皆是空無。如果法本來就不存在，又如何能看見那清凈的法界（dharma-dhātu）呢？大迦葉！如果想要看見清凈的如來，那些善男子善女人應當凈化自己的心。』這時，大迦葉對無畏女說：『如何才能善於凈化自己的心呢？』女子說：『大迦葉！如同自身真如（tathātā）和一切法真如一樣，如果相信它們不生不滅，這樣就能看見自己的心是清凈的。』迦葉問道：『自心以什麼為體？』女子說：『以空（śūnyatā）為體。如果證悟了那個空，相信自身，就相信真如是空，因為一切法的自性都是寂靜的。』那時，尊者大迦葉對無畏女說：『你從哪位佛那裡聽聞這樣的法而得到正見（samyag-dṛṣṭi）？正如佛所說，發起正見有二個因緣。』

【English Translation】 English version: Because of form (rupa), it is not seen by the divine eye (divya-cakṣus), because it has no feeling (vedana). It is not seen by the wisdom eye (prajñā-cakṣus), because it is free from thought (saṃjñā). It is not seen by the dharma eye (dharma-cakṣus), because it is free from all formations (saṃskāra). It is not seen by the Buddha eye (buddha-cakṣus), because it is free from the observation of consciousness (vijñāna). Mahākāśyapa! I see the Tathāgata, just as Venerable Kāśyapa sees, because the mind of ignorance (avidyā), craving (tṛṣṇā), and views (dṛṣṭi) is extinguished. Mahākāśyapa! I see that Buddha, just as Venerable Kāśyapa sees, and I also see the self (ātman) and what belongs to the self (ātmīya), etc.』 Kāśyapa asked the woman: 『If the dharma (dharma) is eternally non-existent, then how do ignorance, craving, and the self and what belongs to the self arise? Because all beings are invisible.』 The woman said: 『Mahākāśyapa! If all dharmas are eternally non-existent, then how can they be seen?』 Mahākāśyapa said: 『If all Buddha-dharmas are ultimately empty, how can they be seen?』 The woman said: 『Mahākāśyapa! Do you think that the Buddha-dharmas have a meaning of growth?』 Mahākāśyapa said: 『I do not even know the dharmas of ordinary people, let alone the Buddha-dharmas.』 The fearless woman said: 『Therefore, Venerable Mahākāśyapa! Those dharmas are not accomplished, so how can those who have not attained enlightenment see the discontinuity? Mahākāśyapa! All dharmas are eternally non-existent and cannot be shown. Therefore, Mahākāśyapa! All dharmas are empty. If the dharma is originally non-existent, how can one see that pure dharma-realm (dharma-dhātu)? Mahākāśyapa! If one wants to see the pure Tathāgata, those good men and good women should purify their own minds.』 At this time, Mahākāśyapa said to the fearless woman: 『How can one purify one's own mind well?』 The woman said: 『Mahākāśyapa! Just like the suchness (tathātā) of oneself and the suchness of all dharmas, if one believes that they are neither produced nor destroyed, then one can see that one's own mind is pure.』 Kāśyapa asked: 『What is the essence of the self-mind?』 The woman said: 『Its essence is emptiness (śūnyatā). If one realizes that emptiness and believes in oneself, then one believes that suchness is empty, because the nature of all dharmas is quiescent.』 At that time, Venerable Mahākāśyapa said to the fearless woman: 『From which Buddha did you hear such a dharma and obtain right view (samyag-dṛṣṭi)? As the Buddha said, there are two causes for arising right view.』

：從他聞法及內思惟。」

女言：「大迦葉！藉彼外聲、聞外聲故后內思惟。大迦葉！菩薩大士不假他說不假音聲，云何而言住于寂滅？」

迦葉言女：「隨所聞法而觀察故，名為觀行。」時大迦葉復問女言：「菩薩云何內自思惟？」

女言：「大迦葉！若共諸菩薩說法同事而不起眾生相，菩薩如是內觀，是故名為成就內觀。大迦葉！一切諸法具足本際及中后際，以一切法真如體故，一切法現在真如體故。若是觀者，是菩薩名為成就內觀應知。」

迦葉言女：「云何安此諸法？」

女言：「大迦葉！如是應作，如彼真如見無縛無解。」

大迦葉言：「云何而見名曰正見？」

女言：「大迦葉！若離二邊見故，不作非不作，如是見而不見，是名正見。大迦葉！法者唯有名字，而離名字故，以永不證故。」

時大迦葉復問女言：「云何得自見？」

無畏女言：「如尊者大迦葉所見。」

大迦葉言：「我不見自身及見我所。」

女語尊者大迦葉言：「應當如是見一切法，以無我我所故。」

說此法時，尊者須菩提心大歡喜，語無畏女言：「善得大利而能成就如是辯才。」

時無畏女即語尊者須菩提言：「須菩提！法有可得有不可得，而可

【現代漢語翻譯】現代漢語譯本：『從他聽聞佛法以及內在的思考。』女子說：『大迦葉（Mahakasyapa）！憑藉外在的聲音、聽聞外在的聲音之後才進行內在的思考。大迦葉！菩薩大士不需要他人講述，也不需要聲音，怎麼能說他們安住于寂滅呢？』迦葉對女子說：『隨著所聽聞的佛法而進行觀察，這稱為觀行。』當時，大迦葉又問女子：『菩薩如何進行內在的自我思考呢？』女子說：『大迦葉！如果與諸位菩薩一起說法，在同事時不起眾生相，菩薩像這樣進行內在的觀察，因此稱為成就內觀。大迦葉！一切諸法都具備本際（最初的界限）、中際（中間的界限）和后際（最後的界限），因為一切法的真如（tathata）本體，一切法現在都是真如本體。如果這樣觀察，這位菩薩就稱為成就內觀，應當知道。』迦葉問女子：『如何安立這些諸法呢？』女子說：『大迦葉！應當這樣做，就像真如那樣，見到無束縛也無解脫。』大迦葉說：『如何見才能稱為正見呢？』女子說：『大迦葉！如果遠離二邊見，不執著于「是」或「不是」，像這樣見而不見，這稱為正見。大迦葉！法只是名字，而遠離名字，因為永遠不證得。』當時，大迦葉又問女子：『如何才能自我見到呢？』無畏女說：『就像尊者大迦葉所見到的那樣。』大迦葉說：『我沒有見到自身，也沒有見到我所。』女子對尊者大迦葉說：『應當像這樣看待一切法，因為沒有我也沒有我所。』在說此法時，尊者須菩提（Subhuti）心中非常歡喜，對無畏女說：『真是獲得了大利益，能夠成就這樣的辯才。』當時，無畏女就對尊者須菩提說：『須菩提！法有可得的，也有不可得的，而可

【English Translation】 English version: 『From his hearing the Dharma and internal reflection.』 The woman said, 『Mahakasyapa! It is through external sounds, hearing external sounds, that one later engages in internal reflection. Mahakasyapa! Bodhisattva Mahasattvas do not rely on others' speech or sounds, so how can it be said that they dwell in quiescence?』 Kasyapa said to the woman, 『Because one observes according to what is heard, this is called contemplation.』 Then Mahakasyapa asked the woman again, 『How do Bodhisattvas engage in internal self-reflection?』 The woman said, 『Mahakasyapa! If, while teaching the Dharma together with other Bodhisattvas, they do not give rise to the appearance of sentient beings, Bodhisattvas observe internally in this way, and therefore it is called the accomplishment of internal contemplation. Mahakasyapa! All dharmas possess the original limit (beginning), the middle limit, and the final limit, because of the true nature (tathata) of all dharmas, all dharmas are now the true nature. If one observes in this way, this Bodhisattva is known to have accomplished internal contemplation.』 Kasyapa asked the woman, 『How are these dharmas established?』 The woman said, 『Mahakasyapa! It should be done like this, just as with true nature, seeing neither bondage nor liberation.』 Mahakasyapa said, 『How is seeing called right view?』 The woman said, 『Mahakasyapa! If one is free from the view of two extremes, not clinging to 「is」 or 「is not,」 seeing in this way without seeing, this is called right view. Mahakasyapa! Dharma is only a name, and it is apart from names, because it is never attained.』 Then Mahakasyapa asked the woman again, 『How does one see oneself?』 The Fearless Woman said, 『Just as Venerable Mahakasyapa sees.』 Mahakasyapa said, 『I do not see myself, nor do I see what is mine.』 The woman said to Venerable Mahakasyapa, 『One should see all dharmas in this way, because there is no self and no what belongs to self.』 While this Dharma was being spoken, Venerable Subhuti was greatly delighted and said to the Fearless Woman, 『Truly, great benefit has been gained, and such eloquence has been accomplished.』 Then the Fearless Woman said to Venerable Subhuti, 『Subhuti! There are dharmas that can be attained and dharmas that cannot be attained, and what can be

求耶？而語我言善得辯才。我有此辯，若我說無有所覺知若內若外，則有辯才。」

時須菩提即語女言：「汝何所證？何所得法而有如是快妙辯才？」

女即答言：「不自知故，不從他知所得善法及不善法差別之相。如是知法，不見染凈、有漏無漏、有為無為、世間出世間及凡夫法，以不見故。以彼法體是佛佛法，而得佛法而不見佛。須菩提！若如是者，無所覺見，有此辯才。」

須菩提言：「云何辯才？」

女言：「須菩提！如仁所得，如是除滅。」女語尊者舍利弗言：「如彼法體無聞無得而有所說。」女語尊者須菩提言：「法體可住不？復可增減不而能有此辯才？」

時須菩提即語女言：「若證無漏，及法無有差別，及無辯說，以彼法體不可說故。」

女語尊者須菩提言：「於一切法雲何而生如是念言？善得其利，得如是辯。」

須菩提言女：「以得辯故說？為不得故說？」

女語尊者須菩提言：「信如佛說，一切諸法如響不耶？」

須菩提言：「我信此事。」

女言：「影響為有辯才、無辯才耶？」

須菩提言：「以內聲故而有外響。」

女言須菩提：「以緣有聲而有彼響，彼響為有何性相耶？然彼響聲無有性相。何以故？若以緣

【現代漢語翻譯】現代漢語譯本：

『你尋求什麼？』她對我說，『我善於辯論。』我擁有這種辯才，如果我說我沒有覺知，無論是內在還是外在，我就有辯才。」當時，須菩提就對女子說：『你證得了什麼？獲得了什麼法，而有如此快速而奇妙的辯才？』女子回答說：『因為不自知，也不從他知，所以沒有獲得善法和不善法的差別之相。像這樣知法，不見染凈、有漏無漏、有為無為、世間出世間以及凡夫法，因為不見的緣故。因為那些法的本體是佛佛法（指佛所證悟的真理），而獲得佛法卻不見佛。須菩提！如果像這樣，沒有覺知和見解，就有這種辯才。』須菩提說：『什麼是辯才？』女子說：『須菩提！就像你所證得的那樣，也像那樣被消除。』女子對尊者舍利弗說：『就像那法的本體，沒有聽聞也沒有獲得，卻有所說。』女子對尊者須菩提說：『法的本體可以住留嗎？還可以增減嗎？而能有這種辯才？』當時，須菩提就對女子說：『如果證得無漏（指脫離煩惱的狀態），以及法沒有差別，以及沒有辯說，因為那法的本體是不可說的。』女子對尊者須菩提說：『對於一切法，為什麼會生起這樣的念頭說：善得其利，獲得這樣的辯才？』須菩提問女子：『是因為獲得辯才而說？還是因為沒有獲得而說？』女子對尊者須菩提說：『相信如佛所說，一切諸法都像迴響一樣，不是嗎？』須菩提說：『我相信此事。』女子說：『迴響是有辯才還是沒有辯才呢？』須菩提說：『因為有內在的聲音，所以有外在的迴響。』女子對須菩提說：『因為有緣而有聲音，所以有那個迴響，那個迴響有什麼自性呢？然而那個迴響沒有自性。為什麼呢？如果因為有緣

【English Translation】 English version:

'What do you seek?' she said to me, 'I am skilled in debate.' I have this eloquence, if I say I have no awareness, whether internal or external, then I have eloquence. Then, Subhuti said to the woman, 'What have you realized? What Dharma have you attained that you have such quick and wonderful eloquence?' The woman replied, 'Because of not knowing oneself, nor knowing from others, one does not obtain the distinguishing characteristics of good and bad Dharmas. Knowing the Dharma in this way, one does not see defilement and purity, outflows and no-outflows, conditioned and unconditioned, worldly and transcendental, and the Dharmas of ordinary beings, because of not seeing. Because the essence of those Dharmas is the Buddha's Dharma (referring to the truth realized by the Buddha), and one attains the Buddha's Dharma without seeing the Buddha. Subhuti! If it is like this, without awareness or perception, one has this eloquence.' Subhuti said, 'What is eloquence?' The woman said, 'Subhuti! Just as you have realized, it is also eliminated in that way.' The woman said to the Venerable Sariputra, 'Just like the essence of that Dharma, without hearing or attaining, yet there is something spoken.' The woman said to the Venerable Subhuti, 'Can the essence of Dharma abide? Can it be increased or decreased? And can there be this eloquence?' Then, Subhuti said to the woman, 'If one realizes no-outflows (referring to the state of being free from afflictions), and that Dharmas have no distinctions, and there is no debate, because the essence of that Dharma is inexpressible.' The woman said to the Venerable Subhuti, 'Regarding all Dharmas, how does one give rise to such a thought, saying: one has gained benefit, and obtained such eloquence?' Subhuti asked the woman, 'Is it because one has obtained eloquence that one speaks? Or is it because one has not obtained it that one speaks?' The woman said to the Venerable Subhuti, 'Believe as the Buddha said, that all Dharmas are like an echo, is it not so?' Subhuti said, 'I believe this.' The woman said, 'Does an echo have eloquence or no eloquence?' Subhuti said, 'Because there is an internal sound, there is an external echo.' The woman said to Subhuti, 'Because there is a cause for sound, there is that echo, what is the nature of that echo? However, that echo has no nature. Why? If because of a cause

生，彼無生義。」

須菩提言：「一切法緣生。」

無畏女言：「一切諸法體性不生。」

須菩提言：「若一切法體性如是畢竟無者，云何如來作如是說，恒河沙等諸佛當成正覺。」

女言：「法界為可生不？」

須菩提言：「不可生也。」

無畏女言：「諸佛如來一切皆是法界性相。」

須菩提言：「不見一切諸法界也。」

無畏女言：「諸有所說言語無漏，而說恒河沙等諸佛當得正覺。此言何趣？何以故？法界不生不滅故。一切說非說，以畢竟凈故。以彼非事，不可言說，離於實際。」

須菩提言：「汝甚奇哉，既是在家而能如是善巧說法，復有如是無盡辯才。」

無畏女言：「須菩提！菩薩無有取以不取、聞以不聞、若在家若出家而有辯才。何以故？以心凈故而令智顯，以智顯故而顯辯才。」女語尊者須菩提言：「今可善說菩薩之行。」

須菩提言：「汝說我聽」

無畏女言：「須菩提！菩薩成就八種法行故，不得言在家出家。何等八法？須菩提！一者菩薩得身清凈定信菩提；二者成就大慈大悲而不捨眾生；三者成就大慈悲故善巧世間一切諸事；四者能捨身命分及成就方便善巧；五者善巧無量發願；六者成就般若波羅蜜行，離一切

【現代漢語翻譯】現代漢語譯本『生，彼無生義。』須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）說：『一切法都是因緣而生。』無畏女（Fearless Woman，一位在家居士）說：『一切諸法的體性是不生的。』須菩提說：『如果一切法的體性都是如此畢竟空無，那麼如來（Tathagata，佛陀的稱號）怎麼會說，像恒河沙數那麼多的佛將來會成就正覺（Anuttara-samyak-sambodhi，無上正等正覺）呢？』無畏女說：『法界（Dharmadhatu，一切諸法的總稱）是可以生的嗎？』須菩提說：『不可以生。』無畏女說：『諸佛如來一切都是法界的體性和現象。』須菩提說：『我沒有見到一切諸法界。』無畏女說：『所有說出的言語都是無漏（Anasrava，沒有煩惱的）的，卻說像恒河沙數那麼多的佛將來會得到正覺。這話是什麼意思呢？為什麼呢？因為法界不生不滅。一切說和非說，都是因為畢竟清凈的緣故。因為那不是實有的事物，不可言說，遠離實際（Bhuta-koti，真如實性）。』須菩提說：『你真是太奇特了，竟然是在家之人，卻能如此善巧說法，又有如此無盡的辯才。』無畏女說：『須菩提！菩薩（Bodhisattva，發願要成佛的修行者）沒有取與不取、聽與不聽的區別，無論在家還是出家都有辯才。為什麼呢？因為心清凈所以智慧顯現，因為智慧顯現所以辯才顯現。』女子對尊者須菩提說：『現在可以好好說說菩薩的修行了。』須菩提說：『你說，我聽。』無畏女說：『須菩提！菩薩成就八種法行，所以不能說是在家還是出家。是哪八種法呢？須菩提！第一，菩薩得到身清凈，堅定相信菩提（Bodhi，覺悟）；第二，成就大慈大悲（Maha-karuna，偉大的慈悲心）而不捨棄眾生；第三，因為成就大慈悲所以善巧世間一切諸事；第四，能夠捨棄身命，併成就方便善巧；第五，善巧無量發願；第六，成就般若波羅蜜（Prajna-paramita，以智慧到達彼岸）的修行，遠離一切

【English Translation】 English version 'Birth, that is the meaning of non-birth.' Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said, 'All dharmas (phenomena, teachings) arise from conditions.' The Fearless Woman (a lay practitioner) said, 'The nature of all dharmas is non-arising.' Subhuti said, 'If the nature of all dharmas is ultimately empty like this, how can the Tathagata (the Buddha's title) say that Buddhas as numerous as the sands of the Ganges will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' The Fearless Woman said, 'Is the Dharmadhatu (the realm of all dharmas) something that can arise?' Subhuti said, 'It cannot arise.' The Fearless Woman said, 'All Buddhas and Tathagatas are the nature and appearance of the Dharmadhatu.' Subhuti said, 'I do not see all the Dharmadhatu.' The Fearless Woman said, 'All the words spoken are Anasrava (without outflows, free from defilements), yet it is said that Buddhas as numerous as the sands of the Ganges will attain enlightenment. What does this mean? Why? Because the Dharmadhatu neither arises nor ceases. All speaking and non-speaking are because of ultimate purity. Because that is not a real thing, it cannot be spoken, it is apart from Bhuta-koti (the true reality).' Subhuti said, 'You are truly amazing, being a layperson, yet you can skillfully teach the Dharma like this, and have such inexhaustible eloquence.' The Fearless Woman said, 'Subhuti! A Bodhisattva (a being who seeks enlightenment) has no distinction of taking or not taking, hearing or not hearing, whether lay or monastic, they have eloquence. Why? Because the mind is pure, so wisdom manifests, and because wisdom manifests, eloquence manifests.' The woman said to the venerable Subhuti, 'Now, you can speak well about the practice of a Bodhisattva.' Subhuti said, 'You speak, I will listen.' The Fearless Woman said, 'Subhuti! A Bodhisattva achieves eight kinds of Dharma practices, so it cannot be said whether they are lay or monastic. What are these eight dharmas? Subhuti! First, a Bodhisattva attains purity of body and firm faith in Bodhi (enlightenment); second, they achieve Maha-karuna (great compassion) and do not abandon sentient beings; third, because they achieve great compassion, they are skillful in all worldly matters; fourth, they are able to give up their life and achieve skillful means; fifth, they are skillful in making limitless vows; sixth, they achieve the practice of Prajna-paramita (perfection of wisdom), and are apart from all

見故；七者大勇猛精進，以修諸善業而無厭足故；八者得無障智，以得無生法忍故。須菩提！菩薩成就如是八法，故不得言在家出家，隨何威儀住菩提中無有障礙。」

爾時尊者羅睺羅語無畏女言：「此言乃是不凈言說。汝蹈寶屐復坐高床，而能如是共諸聲聞往復論義。汝豈不聞，為不病者不得說法，及不得為高床座人而說法耶？」

時無畏女即語尊者羅睺羅言：「頗如實知凈不凈耶？尊者羅睺羅！是世間凈不？」

羅睺羅言：「無凈不凈。」

無畏女言：「如來制戒，隨而受行。而犯彼戒，為凈不凈？若復有人不犯彼戒，非凈不凈？」無畏女言：「且止且止，勿作是說。若如說法、若如制戒而修行者，彼說不凈。羅睺羅！以彼證得無漏法故，彼則無有犯。以不犯，彼亦無有凈與不凈。何以故？以諸聲聞過諸說法、過諸制戒，如來為諸聲聞學者來於三界為彼故說。而彼聲聞已過三界，以是義故說過不過。諸界如是，以彼不能覺知戒故說凈不凈。而虛空者唯有言說、唯智力見，是故得說凈不凈也。」

羅睺羅言：「凈與不凈有何差別？」

無畏女言：「譬如真金遠離諸垢，作莊嚴具及不作者，色何差別？」

羅睺羅言：「無有差別。」

無畏女言：「凈與不凈唯有名

【現代漢語翻譯】現代漢語譯本：第七，大勇猛精進，因為修習各種善業而沒有厭倦滿足；第八，獲得無障礙的智慧，因為證得了無生法忍（對一切事物不生不滅的真理的領悟）。須菩提！菩薩成就這樣的八種法，所以不能說是在家還是出家，無論以何種威儀住在菩提（覺悟）中都沒有障礙。」

當時，尊者羅睺羅對無畏女說：『這話是不清凈的言說。你腳踩寶屐，又坐在高床上，卻能這樣和各位聲聞（佛陀的弟子）往復辯論。你難道沒聽說過，不能為沒有病的人說法，也不能為坐在高床上的人說法嗎？』

當時，無畏女就對尊者羅睺羅說：『你真的如實知道什麼是清凈，什麼是不清凈嗎？尊者羅睺羅！這世間是清凈的嗎？』

羅睺羅說：『沒有清凈不清凈。』

無畏女說：『如來（佛陀）制定戒律，隨之受持修行。如果犯了那些戒律，是清凈還是不清凈？如果有人不犯那些戒律，是清凈還是不清凈？』無畏女說：『且慢且慢，不要這樣說。如果按照說法、按照戒律修行的人，他們說是不清凈的。羅睺羅！因為他們證得了無漏法（沒有煩惱的境界），他們就沒有犯戒。因為沒有犯戒，他們也就沒有清凈不清凈。為什麼呢？因為各位聲聞超越了各種說法、超越了各種戒律，如來是爲了那些在三界（欲界、色界、無色界）中學習的聲聞而說的。而那些聲聞已經超越了三界，因此，說他們超越了或者沒有超越都是一樣的。各個界也是這樣，因為他們不能覺知戒律，所以說清凈不清凈。而虛空只是言說，只是智慧的力量所見，所以才能說清凈不清凈。』

羅睺羅說：『清凈和不清凈有什麼差別？』

無畏女說：『譬如真金，遠離各種污垢，用來製作裝飾品或者不製作，顏色有什麼差別？』

羅睺羅說：『沒有差別。』

無畏女說：『清凈和不清凈只是名稱而已。

【English Translation】 English version: Seventh, great courage and diligence, because of cultivating all good deeds without weariness or satisfaction; eighth, obtaining unobstructed wisdom, because of attaining the forbearance of the non-arising of dharmas (the realization of the truth that all things are neither born nor die). Subhuti! A Bodhisattva who accomplishes these eight dharmas, therefore, cannot be said to be either a householder or a renunciate, and there is no obstacle in dwelling in Bodhi (enlightenment) in any demeanor.」

At that time, the Venerable Rahula said to the Fearless Woman: 『These words are impure speech. You, treading on jeweled sandals and sitting on a high bed, are able to engage in back-and-forth discussions with all the Sravakas (disciples of the Buddha). Have you not heard that one should not preach the Dharma to those who are not ill, nor should one preach to those who are sitting on high beds?』

Then, the Fearless Woman said to the Venerable Rahula: 『Do you truly know what is pure and what is impure? Venerable Rahula! Is this world pure?』

Rahula said: 『There is no purity or impurity.』

The Fearless Woman said: 『The Tathagata (Buddha) established precepts, which are followed and practiced. If one violates those precepts, is it pure or impure? If someone does not violate those precepts, is it pure or impure?』 The Fearless Woman said: 『Stop, stop, do not speak like that. If those who practice according to the teachings and precepts say it is impure. Rahula! Because they have attained the unconditioned dharma (the state without afflictions), they have not violated the precepts. Because they have not violated the precepts, they also have no purity or impurity. Why? Because all the Sravakas have transcended all teachings and all precepts, the Tathagata spoke for the sake of those Sravakas who are learning in the three realms (the desire realm, the form realm, and the formless realm). And those Sravakas have already transcended the three realms, therefore, it is the same whether one says they have transcended or not. The realms are like this, because they cannot perceive the precepts, they speak of purity and impurity. And emptiness is only words, only seen by the power of wisdom, therefore, one can speak of purity and impurity.』

Rahula said: 『What is the difference between purity and impurity?』

The Fearless Woman said: 『For example, pure gold, free from all impurities, whether it is used to make ornaments or not, what difference is there in its color?』

Rahula said: 『There is no difference.』

The Fearless Woman said: 『Purity and impurity are only names.』

字以為差別，無餘差別。何以故？一切法性離一切垢、無染無著。」女語尊者羅睺羅言：「坐高廣床不應說法。一切菩薩坐于草敷勝坐高床，勝於聲聞在於梵天。」

羅睺羅言：「以何義故？」女言：「羅云！頗見菩薩坐於何座而得菩提？」

羅睺羅言：「坐于草座。」

女言：「菩薩坐于草座，所有三千大千世界釋梵護世四天王等，及余天子，乃至阿迦尼吒天等，悉來禮拜合十指爪掌，至菩薩所禮菩薩足。」

羅睺羅言：「如是如是。」

時無畏女問羅云言：「成就如是法，菩薩而坐草座，勝於坐彼高廣大床，及勝聲聞在於梵天。」

爾時阿阇世王語無畏女言：「汝可不知此是釋迦如來之子，于學戒中最為第一耶？」

時無畏女語父王言：「且止大王！勿作是說，言羅睺羅是如來子。大王！頗見頗聞以不？師子之王生野幹不？」

王言：「不見。」

女言：「大王！頗見頗聞，轉輪聖王禮敬諸餘小王以不？」

答言：「不見。」

女言：「大王！如是如來師子之王，轉大法輪聲聞圍繞。大王！若依王法而說，何者是為如來真子？則應答言諸菩薩是。是故大王！不得說言，如來有子、如來無子。若說如來有真子者，應言若發阿耨多羅三藐三菩提

【現代漢語翻譯】現代漢語譯本：

『文字所認為的差別，實際上並沒有差別。為什麼呢？因為一切法的本性都是遠離一切污垢、沒有污染和執著的。』

女子對尊者羅睺羅（釋迦牟尼佛的兒子）說：『坐在高大寬廣的床上說法是不合適的。一切菩薩都坐在草鋪的殊勝座位上，這比聲聞（佛陀的弟子）坐在梵天（色界天頂）還要殊勝。』羅睺羅問：『這是什麼道理呢？』

女子說：『羅云（羅睺羅的另一個名字）！你可曾見過菩薩坐在什麼座位上而證得菩提（覺悟）？』羅睺羅說：『坐在草座上。』女子說：『菩薩坐在草座上時，所有三千大千世界（佛教宇宙觀中的一個世界系統）的釋（帝釋天）、梵（梵天）、護世四天王（四大天王）等，以及其餘天子，乃至阿迦尼吒天（色界天頂）等，都會前來禮拜，合起十指，手掌合攏，到菩薩那裡禮拜菩薩的腳。』羅睺羅說：『是的，是的。』這時，無畏女問羅云說：『成就了這樣的法，菩薩坐在草座上，比坐在高大寬廣的床上還要殊勝，也比聲聞坐在梵天還要殊勝。』這時，阿阇世王（古印度摩揭陀國國王）對無畏女說：『你難道不知道這是釋迦如來（釋迦牟尼佛）的兒子，在持戒方面最為第一嗎？』這時，無畏女對父王說：『請您住口，大王！不要這樣說，說羅睺羅是如來的兒子。大王！您可曾見過或聽說過，獅子之王會生出野干（一種野獸）嗎？』國王說：『沒有見過。』女子說：『大王！您可曾見過或聽說過，轉輪聖王（擁有統治世界的理想君主）會禮敬其他小王嗎？』回答說：『沒有見過。』女子說：『大王！如來是獅子之王，轉大法輪（宣講佛法），聲聞圍繞。大王！如果按照世俗的王法來說，誰才是如來的真子呢？那就應該回答說是諸菩薩。所以，大王！不能說如來有子，也不能說如來無子。如果說如來有真子，那應該說是發阿耨多羅三藐三菩提（無上正等正覺）心的人。』

【English Translation】 English version:

'The differences that words perceive are not real differences. Why is that? Because the nature of all dharmas (teachings, phenomena) is free from all defilements, without taint or attachment.' The woman said to Venerable Rahula (son of Shakyamuni Buddha), 'It is not appropriate to preach while sitting on a high and wide bed. All Bodhisattvas (enlightenment beings) sit on a superior seat of grass, which is more superior than a Shravaka (a disciple of the Buddha) sitting in Brahma heaven (the highest heaven in the realm of form).' Rahula asked, 'What is the reason for this?' The woman said, 'Rahula! Have you ever seen a Bodhisattva attain Bodhi (enlightenment) while sitting on what kind of seat?' Rahula said, 'Sitting on a grass seat.' The woman said, 'When a Bodhisattva sits on a grass seat, all the Shakra (Indra), Brahma, the Four Guardian Kings of the world, and other devas (gods), even the Akanistha devas (the highest heaven in the realm of form), of the three thousand great thousand worlds (a world system in Buddhist cosmology), all come to bow, joining their ten fingers, palms together, and go to the Bodhisattva to bow at the Bodhisattva's feet.' Rahula said, 'Yes, yes.' Then, the fearless woman asked Rahula, 'Having achieved such a dharma, a Bodhisattva sitting on a grass seat is more superior than sitting on that high and wide bed, and also more superior than a Shravaka sitting in Brahma heaven.' At that time, King Ajatashatru (king of Magadha in ancient India) said to the fearless woman, 'Don't you know that this is the son of Shakyamuni Tathagata (Shakyamuni Buddha), who is the foremost in observing precepts?' At that time, the fearless woman said to her father, the king, 'Please stop, Great King! Do not say that Rahula is the son of the Tathagata. Great King! Have you ever seen or heard of a lion king giving birth to a jackal (a wild animal)?' The king said, 'I have not seen it.' The woman said, 'Great King! Have you ever seen or heard of a Chakravartin (an ideal universal ruler) paying homage to other lesser kings?' He replied, 'I have not seen it.' The woman said, 'Great King! The Tathagata is the lion king, turning the Dharma wheel (preaching the Dharma), surrounded by Shravakas. Great King! If we speak according to the laws of the world, who is the true son of the Tathagata? Then we should answer that it is the Bodhisattvas. Therefore, Great King! It cannot be said that the Tathagata has a son, nor can it be said that the Tathagata has no son. If it is said that the Tathagata has a true son, then it should be said that it is the one who has generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

心者是如來子。」說此法門時，阿阇世王宮內二萬諸女發菩提心。二萬天子滿足彼法，聞此女師子吼已發菩提心。

王復語言：「此是過去未來現在諸佛之子，離諸煩惱學聲聞戒，云何真子？」爾時彼諸天子以花散佛遍王舍城，以為供養無畏女故。

時無畏女下彼床已，然後禮敬諸大聲聞，而施種種微妙飲食，若舐若嗅若唼，如法供養。彼諸聲聞供養已訖，作如是言：「不審尊者諸大聲聞，何故晨朝離如來所而來至此？應聽法已然後乞食。尊者且去，我正爾間須臾到彼。」無畏德女于晨朝時，共阿阇世王並女之母，及王舍城無量人眾導從圍繞，至如來所禮如來足，卻坐一面。彼諸聲聞亦至佛所，禮佛足已卻坐一面。

爾時尊者舍利弗白佛言：「世尊！此無畏德女，如是奇哉，得大福利。」

佛語尊者舍利弗言：「此無畏女已於過去九十億佛發菩提心，于彼佛所種諸善根，為求無上佛菩提故。」

舍利弗言：「世尊！此女能轉女身不耶？」

佛言：「舍利弗！汝見彼女，豈是女耶？汝今不應作如是見。何以故？以是菩薩發願力故，示現女身為度眾生。」

於是無畏德女作是誓言：「若一切法非男非女，令我今者現丈夫身，令一切大眾皆悉睹見。」說此語已，即滅女身現丈夫

【現代漢語翻譯】現代漢語譯本：『心』是如來的孩子。」當宣說這個法門時，阿阇世王（Ajatasattu）宮內的兩萬名女子發起了菩提心。兩萬名天子也圓滿了那個法門，聽到這位女師子吼后也發起了菩提心。國王又說：『這些人是過去、未來、現在諸佛的孩子，他們捨棄了各種煩惱，學習聲聞戒（Sravaka Vinaya），怎麼能算是真正的孩子呢？』當時，那些天子們向佛陀撒花，遍佈整個王舍城（Rajagrha），以此來供養無畏女（Abhaya）。這時，無畏女從床上下來，然後禮敬各位大聲聞（Mahasravaka），並佈施各種精美的飲食，讓他們舔、聞、嘗，如法供養。那些聲聞接受供養完畢后，說道：『不知尊者各位大聲聞，為何早晨離開如來（Tathagata）來到這裡？應該聽完法后再去乞食。尊者請先回去，我一會兒就到那裡。』無畏德女（Abhayadatta）在早晨時，與阿阇世王和她的母親，以及王舍城無數民眾，在他們的簇擁下，來到如來處，禮拜如來的腳，然後退坐在一旁。那些聲聞也來到佛陀處，禮拜佛陀的腳後退坐在一旁。這時，尊者舍利弗（Sariputra）對佛陀說：『世尊！這位無畏德女真是太奇特了，獲得瞭如此大的福報。』佛陀對尊者舍利弗說：『這位無畏女在過去九十億佛時就已發起了菩提心，在那些佛陀那裡種下了各種善根，爲了求得無上佛菩提的緣故。』舍利弗說：『世尊！這位女子能夠轉變為男子身嗎？』佛陀說：『舍利弗！你看到她，難道認為她是女子嗎？你現在不應該這樣看待。為什麼呢？因為這位菩薩發願力的緣故，示現女身是爲了度化眾生。』於是，無畏德女發誓說：『如果一切法非男非女，就讓我現在顯現丈夫身，讓所有大眾都能看到。』說完這句話，她就滅去了女身，顯現出丈夫身。

【English Translation】 English version: 『The mind is the child of the Tathagata.』 When this Dharma was being taught, twenty thousand women in King Ajatasattu's palace generated the Bodhi mind. Twenty thousand devas also fulfilled that Dharma, and upon hearing this lion's roar of the woman, they generated the Bodhi mind. The king further said, 『These are the children of the Buddhas of the past, future, and present, who have abandoned all afflictions and are learning the Sravaka Vinaya (Discipline of Hearers), how can they be considered true children?』 At that time, those devas scattered flowers upon the Buddha, covering the entire city of Rajagrha, as an offering to the fearless woman (Abhaya). Then, the fearless woman descended from her bed, and then paid homage to all the great Sravakas (Great Hearers), and offered various exquisite foods, allowing them to lick, smell, and taste, making offerings according to the Dharma. After those Sravakas had finished their offerings, they said, 『We wonder, venerable great Sravakas, why you have left the Tathagata's place this morning to come here? You should listen to the Dharma and then go for alms. Venerable ones, please go back first, I will be there shortly.』 In the morning, Abhayadatta (Fearless Virtue Woman), along with King Ajatasattu and her mother, and countless people from Rajagrha, surrounded by their entourage, went to the Tathagata's place, bowed at the Tathagata's feet, and then sat to one side. Those Sravakas also came to the Buddha's place, bowed at the Buddha's feet, and then sat to one side. At that time, the venerable Sariputra said to the Buddha, 『World Honored One! This Abhayadatta is truly amazing, having obtained such great merit.』 The Buddha said to the venerable Sariputra, 『This fearless woman generated the Bodhi mind in the presence of ninety billion Buddhas in the past, and planted various roots of goodness with those Buddhas, for the sake of seeking the unsurpassed Buddha Bodhi.』 Sariputra said, 『World Honored One! Can this woman transform into a male body?』 The Buddha said, 『Sariputra! When you see her, do you think she is a woman? You should not have such a view now. Why? Because this Bodhisattva, due to the power of her vows, manifests a female body in order to liberate sentient beings.』 Then, Abhayadatta made this vow, 『If all dharmas are neither male nor female, may I now manifest a male body, so that all the assembly may see it.』 Having spoken these words, she extinguished her female body and manifested a male body.

身，升于虛空高七多羅樹，住而不下。

爾時世尊即語尊者舍利弗言：「汝舍利弗！見彼無畏德菩薩不？在於虛空住而不下。」

舍利弗言：「已見。世尊！」

佛言：「舍利弗！此無畏德菩薩復過七千阿僧祇劫得成正覺，號曰離垢如來、應、正遍知。彼佛世界名曰光明。佛壽百劫，正法十劫。純菩薩僧，三萬不退轉菩薩。彼佛世界凈琉璃地，八道莊嚴蓮花所覆，無有一切諸惡道名，天人充滿。舍利弗！如兜率天受微妙樂及勝法味，彼諸天子受如是樂。」

爾時無畏德菩薩母號日月光，與阿阇世王俱，合十指爪掌往至佛所，白言：「世尊！我得大利，我於九月懷娠此子，然此善男子今作如是大師子吼。我今回此善根向阿耨多羅三藐三菩提，過此已後於彼離垢光世界而成無上正真正覺。」

於是佛告尊者舍利弗言：「舍利弗！汝今見不？」

答言：「已見。」

佛言：「舍利弗！此月光女舍是身已，生忉利天，號曰光明增上天子。若彌勒菩薩得菩提時，是彼見王上足之子，于彼供養彌勒佛已便即出家。彼見王子于彌勒佛所說之法，初中后說盡能憶持。次第皆見賢劫諸佛，悉得供養。如是漸次供養佛已，然後于彼離垢如來得菩提時得作大王，具足七寶，號曰持地。彼見王子供

【現代漢語翻譯】現代漢語譯本身體升到虛空中，高七多羅樹（一種高大的樹）的高度，停在那裡沒有下來。這時，世尊對尊者舍利弗說：『舍利弗，你看見那位無畏德菩薩了嗎？他停在虛空中沒有下來。』舍利弗回答說：『我已經看見了，世尊！』佛說：『舍利弗，這位無畏德菩薩還要經過七千阿僧祇劫（極長的時間單位）才能成就正覺，他的佛號是離垢如來（如來是佛的稱號之一）、應（應供，值得供養）、正遍知（對一切法普遍而正確的知曉）。他的佛國世界名為光明。佛的壽命有一百劫，正法住世十劫。僧團全部是菩薩，有三萬不退轉菩薩（不會退轉的菩薩）。他的佛國世界地面是清凈的琉璃，有八條道路裝飾，蓮花覆蓋其上，沒有一切惡道的名稱，充滿天人和人。舍利弗，就像兜率天（欲界天之一）享受微妙的快樂和殊勝的法味一樣，那裡的天子也享受這樣的快樂。』這時，無畏德菩薩的母親，名叫日月光，和阿阇世王（古印度國王）一起，合起十指，手掌朝上，來到佛的面前，說道：『世尊！我得到了很大的利益，我懷這個孩子九個月了，而這個善男子現在發出這樣的大獅子吼。我今天將這個善根迴向阿耨多羅三藐三菩提（無上正等正覺），將來在離垢光世界成就無上正真正覺。』於是，佛告訴尊者舍利弗說：『舍利弗，你現在看見了嗎？』舍利弗回答說：『已經看見了。』佛說：『舍利弗，這位月光女捨棄這個身體后，會轉生到忉利天（欲界天之一），名為光明增上天子。當彌勒菩薩（未來佛）成佛時，他會成為見王（國王名）的太子，在那時供養彌勒佛后便會出家。這位見王太子在彌勒佛所說的法中，初、中、后所說的都能憶持。他會次第見到賢劫（我們所處的時代）的諸佛，並都供養他們。這樣逐漸供養諸佛后，然後在離垢如來成佛時，他會成為大王，具足七寶，名為持地。這位見王太子』

【English Translation】 English version His body rose into the air, seven Tala trees (a tall tree) high, and remained there without descending. At that time, the World Honored One said to the Venerable Shariputra: 'Shariputra, do you see that Fearless Virtue Bodhisattva? He is staying in the air without descending.' Shariputra replied: 'I have seen him, World Honored One!' The Buddha said: 'Shariputra, this Fearless Virtue Bodhisattva will, after passing seven thousand Asankhya kalpas (extremely long periods of time), attain perfect enlightenment, and his Buddha name will be Stainless Tathagata (one of the titles of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened). His Buddha world will be named Light. The Buddha's lifespan will be one hundred kalpas, and the Dharma will remain for ten kalpas. The Sangha will consist entirely of Bodhisattvas, with thirty thousand non-retrogressing Bodhisattvas. His Buddha world will have a pure lapis lazuli ground, adorned with eight paths, covered with lotus flowers, and there will be no names of any evil realms, filled with gods and humans. Shariputra, just as the Tushita Heaven (one of the heavens in the desire realm) enjoys subtle pleasures and the supreme taste of the Dharma, the gods there also enjoy such pleasures.' At that time, the mother of the Fearless Virtue Bodhisattva, named Sunlight, together with King Ajatashatru (an ancient Indian king), joined her ten fingers, palms facing up, and came to the Buddha, saying: 'World Honored One! I have gained great benefit. I have been pregnant with this child for nine months, and this good man is now making such a great lion's roar. Today, I dedicate this good root towards Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment), and in the future, in the Stainless Light world, I will attain unexcelled, complete, and perfect enlightenment.' Then, the Buddha said to the Venerable Shariputra: 'Shariputra, do you see it now?' Shariputra replied: 'I have seen it.' The Buddha said: 'Shariputra, this Sunlight woman, after abandoning this body, will be reborn in the Trayastrimsha Heaven (one of the heavens in the desire realm), named the Light Increasing Deva. When Maitreya Bodhisattva (the future Buddha) attains Buddhahood, he will be the prince of King Veda (a king's name), and after making offerings to Maitreya Buddha, he will leave home. This Prince Veda will be able to remember all the teachings of Maitreya Buddha, from beginning to end. He will successively see all the Buddhas of the Bhadrakalpa (the era we are in) and make offerings to them all. After gradually making offerings to the Buddhas, and then when the Stainless Tathagata attains Buddhahood, he will become a great king, possessing the seven treasures, named Holder of the Earth. This Prince Veda'

養如是諸如來已，亦乃得成阿耨多羅三藐三菩提，號曰遍光如來、應、正遍知，具足成就，佛之世界如上所說。」

爾時月光夫人歡喜踴躍，即脫價直百千兩金妙寶瓔珞而供養佛。語大王已，受五百正戒具修梵行。

爾時無畏德菩薩在如來前作如是言：「以此誓願因緣力故，令我未來得菩提時，諸菩薩亦皆被法服。一切化生，以此誓願因緣故，愿令如來猶如年少八臘比丘。」無畏德菩薩如是現身說此語已，被正法服，即成比丘，具足威儀。

爾時無畏德菩薩語自父王阿阇世言：「大王！一切諸法皆如是。」即時忽化生相，離諸分別所起之相，無諸顛倒。「大王！還即此時復現女身。王見不也？」

王言：「已見。而我非以色身相見。我今現見比丘身已，復見女身。」

佛問王言：「何者是實？大王！應當作如是學，住一切法中，正見一切。亦生煩惱所燒故，以不達法力故。以不達故，于非疑處而生疑悔。當應數數親近如來及文殊師利童子菩薩，以彼菩薩威德力故，而令大王得受悔過。」

爾時世尊告阿難言：「汝受持此無畏德菩薩受記法門，讀誦勿忘。阿難！若有善男子善女人等，具足七寶施滿三千大千世界諸佛如來。若復有人能受持此無畏德菩薩受記法門，一句一偈聞已受持

【現代漢語翻譯】現代漢語譯本：供養了這些如來之後，也將證得阿耨多羅三藐三菩提（無上正等正覺），佛號為遍光如來、應供、正遍知，具足成就，其佛國世界如上所述。當時，月光夫人歡喜雀躍，立即脫下價值百千兩黃金的精美寶瓔珞供養佛陀。她告訴大王后，受持了五百條正戒，開始修行梵行。當時，無畏德菩薩在如來面前這樣說道：『以此誓願的因緣力量，使我未來證得菩提時，所有菩薩也都披上法服。一切化生，以此誓願的因緣，愿如來猶如年輕的八臘比丘。』無畏德菩薩這樣現身說完此話后，披上正法之服，立即成為比丘，具足威儀。當時，無畏德菩薩對自己的父王阿阇世說：『大王！一切諸法都是如此。』隨即忽然化現出生的相貌，脫離了所有分別所產生的相，沒有顛倒。『大王！就在此時又顯現出女身。大王看見了嗎？』國王說：『我看見了。但我不是以色身之相看見的。我現在看見了比丘身，又看見了女身。』佛陀問國王說：『哪一個是真實的？大王！應當這樣學習，安住於一切法中，正確地看待一切。也因為生起煩惱所燒，因為不通達法的力量。因為不通達，所以在不應該疑惑的地方產生疑惑和後悔。應當常常親近如來以及文殊師利童子菩薩，因為那些菩薩的威德力量，而使大王能夠接受懺悔。』當時，世尊告訴阿難說：『你受持這個無畏德菩薩受記的法門，讀誦不要忘記。阿難！如果有善男子善女人等，用七寶佈施充滿三千大千世界所有諸佛如來。如果又有人能夠受持這個無畏德菩薩受記的法門，哪怕一句一偈，聽聞后受持，'

【English Translation】 English version: Having made offerings to such Tathagatas, one will also attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and be named 'Tathagata of Universal Light,' 'Worthy of Offerings,' 'Perfectly Enlightened,' fully accomplished, with a Buddha-world as described above. At that time, Lady Moonlight rejoiced and leaped for joy, and immediately took off her exquisite jeweled necklace worth a hundred thousand gold pieces to offer to the Buddha. After speaking to the Great King, she received the five hundred precepts and began to practice the pure conduct. At that time, Bodhisattva Fearless Virtue spoke before the Tathagata, saying: 'By the power of this vow, may all Bodhisattvas be clothed in Dharma robes when I attain Bodhi in the future. May all those born by transformation, by the power of this vow, cause the Tathagata to be like a young eight-year-old Bhikshu.' After Bodhisattva Fearless Virtue manifested himself and spoke these words, he put on the robes of the Right Dharma and immediately became a Bhikshu, complete with all the proper conduct. At that time, Bodhisattva Fearless Virtue said to his father, King Ajatasatru: 'Great King! All dharmas are like this.' Immediately, he transformed into the appearance of being born, free from all the appearances arising from discrimination, without any inversions. 'Great King! At this very moment, I have again manifested a female body. Do you see it, Great King?' The King said: 'I have seen it. But I did not see it with the appearance of a physical body. I have now seen the body of a Bhikshu, and then I have seen a female body.' The Buddha asked the King: 'Which is real? Great King! You should learn in this way, abide in all dharmas, and see everything correctly. It is also because of the burning of afflictions, because of not understanding the power of the Dharma. Because of not understanding, one generates doubt and regret in places where there should be no doubt. You should frequently draw near to the Tathagata and Bodhisattva Manjushri, because of the majestic power of those Bodhisattvas, so that the Great King may receive repentance.' At that time, the World Honored One said to Ananda: 'You should uphold this Dharma gate of the prediction of Bodhisattva Fearless Virtue, read and recite it without forgetting. Ananda! If there are good men or good women who offer the seven treasures to all the Buddhas and Tathagatas throughout the three thousand great thousand worlds. If there is another person who can uphold this Dharma gate of the prediction of Bodhisattva Fearless Virtue, even one phrase or one verse, having heard it and upheld it,'

，得福過彼，何況具足若讀若誦、廣為人說、如法修行。」

如來說此無畏德菩薩受記法門時，月光夫人無畏德母，並諸天、龍、阿修羅等，聞佛說已，皆大歡喜，信受奉行。

大寶積經卷第九十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百

西晉居士聶道真譯

無垢施菩薩應辯會

第三十三序品第一

如是我聞：

一時佛游舍衛國祇樹給孤獨園，與大比丘眾千人俱，皆是阿羅漢，諸漏已盡無復煩惱，于諸法中皆得自在，所作已辦舍于重擔，逮得己利盡諸有結，得正智解脫，心得善解脫、慧得善解脫，其心調伏如大象王，心得自在到于彼岸，入八解脫；唯除阿難一人。復有諸菩薩摩訶薩，皆大莊嚴，眾所知識，逮不退轉，盡一生補處。

其名曰：寶手菩薩、德藏菩薩、慧嚴菩薩、稱意菩薩、觀世音菩薩、文殊師利法王子、悅音法王子、不思議解脫行法王子、思惟諸法無障礙法王子、彌勒菩薩、施無憂菩薩、無癡見菩薩、離惡趣菩薩、無礙行菩薩、斷幽冥菩薩、除諸蓋菩薩、辯嚴菩薩、寶德智威菩薩、金花光明德菩薩、思無礙菩薩，如是等菩薩摩訶薩萬二千人俱。

爾時大德舍利弗、大德目犍連、大德摩訶迦葉、大德須

【現代漢語翻譯】現代漢語譯本：得到的福報超過他們，更何況是能夠具足地讀誦、廣為人說、如法修行的人呢？' 如來宣說這個無畏德菩薩受記法門時，月光夫人無畏德的母親，以及諸天、龍、阿修羅等，聽聞佛陀所說后，都非常歡喜，信受奉行。《大寶積經》卷第九十九《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第一百西晉居士聶道真譯無垢施菩薩應辯會第三十三序品第一如是我聞：一時，佛陀在舍衛國祇樹給孤獨園，與一千位大比丘眾在一起，他們都是阿羅漢（梵語：Arhat，意為斷盡煩惱的聖者），諸漏已盡，沒有煩惱，對於一切法都得自在，該做的都已完成，捨棄了重擔，獲得了自身的利益，斷盡了一切束縛，得到了正智解脫，心得到善解脫，智慧得到善解脫，他們的心調伏得像大象王一樣，心得到自在，到達了彼岸，進入了八解脫；只有阿難（梵語：Ananda，佛陀的十大弟子之一）一人除外。還有諸位菩薩摩訶薩（梵語：Bodhisattva-Mahasattva，意為大菩薩），都非常莊嚴，為大眾所熟知，達到了不退轉的境界，都是一生補處（梵語：Eka-jati-pratibaddha，指下一生將成佛的菩薩）。他們的名字是：寶手菩薩（Ratnapani Bodhisattva）、德藏菩薩（Gunagarbha Bodhisattva）、慧嚴菩薩（Prajnasamvara Bodhisattva）、稱意菩薩（Yathabhiruci Bodhisattva）、觀世音菩薩（Avalokitesvara Bodhisattva）、文殊師利法王子（Manjusri Kumarabhuta）、悅音法王子（Rucirasvara Kumarabhuta）、不思議解脫行法王子（Acintyavimoksa-gocara Kumarabhuta）、思惟諸法無障礙法王子（Sarvadharma-praticintana-apratighata Kumarabhuta）、彌勒菩薩（Maitreya Bodhisattva）、施無憂菩薩（Danasoka Bodhisattva）、無癡見菩薩（Amoghadarsana Bodhisattva）、離惡趣菩薩（Durgati-vinivartana Bodhisattva）、無礙行菩薩（Apratihata-gati Bodhisattva）、斷幽冥菩薩（Tamas-cchindana Bodhisattva）、除諸蓋菩薩（Sarva-avarana-viskambhin Bodhisattva）、辯嚴菩薩（Pratibhana-samvara Bodhisattva）、寶德智威菩薩（Ratnaguna-jnana-tejas Bodhisattva）、金花光明德菩薩（Suvarna-puspa-prabha-guna Bodhisattva）、思無礙菩薩（Cinta-apratighata Bodhisattva），像這樣的菩薩摩訶薩有一萬二千人在一起。當時，大德舍利弗（Sariputra，佛陀的十大弟子之一）、大德目犍連（Maudgalyayana，佛陀的十大弟子之一）、大德摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）、大德須

【English Translation】 English version: 'The merit they obtain surpasses that, how much more so for those who can fully read, recite, widely explain, and practice according to the Dharma?' When the Tathagata was speaking about this Dharma gate of the prediction of the Fearless Virtue Bodhisattva, Lady Moonlight, the mother of Fearless Virtue, along with the devas, nagas, asuras, and others, having heard what the Buddha said, were all greatly delighted, believed, accepted, and practiced accordingly. The Great Treasure Accumulation Sutra, Volume 99 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Volume 100 Translated by Layman Nie Daozhen of the Western Jin Dynasty The Assembly of the Immaculate Giving Bodhisattva's Eloquence Chapter 33, Introductory Chapter 1 Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of one thousand bhikshus, all of whom were Arhats (Sanskrit: Arhat, meaning a saint who has extinguished all afflictions), their outflows were exhausted, they had no more afflictions, they were free in all dharmas, they had done what needed to be done, they had relinquished their heavy burdens, they had attained their own benefit, they had exhausted all bonds, they had attained right knowledge and liberation, their minds were well liberated, their wisdom was well liberated, their minds were tamed like the king of elephants, their minds were free, they had reached the other shore, and they had entered the eight liberations; except for Ananda (Sanskrit: Ananda, one of the Buddha's ten great disciples). There were also many Bodhisattva-Mahasattvas (Sanskrit: Bodhisattva-Mahasattva, meaning great Bodhisattvas), all of whom were greatly adorned, known by the assembly, had attained the stage of non-retrogression, and were all bound for Buddhahood in their next life (Sanskrit: Eka-jati-pratibaddha, referring to a Bodhisattva who will become a Buddha in the next life). Their names were: Ratnapani Bodhisattva, Gunagarbha Bodhisattva, Prajnasamvara Bodhisattva, Yathabhiruci Bodhisattva, Avalokitesvara Bodhisattva, Manjusri Kumarabhuta, Rucirasvara Kumarabhuta, Acintyavimoksa-gocara Kumarabhuta, Sarvadharma-praticintana-apratighata Kumarabhuta, Maitreya Bodhisattva, Danasoka Bodhisattva, Amoghadarsana Bodhisattva, Durgati-vinivartana Bodhisattva, Apratihata-gati Bodhisattva, Tamas-cchindana Bodhisattva, Sarva-avarana-viskambhin Bodhisattva, Pratibhana-samvara Bodhisattva, Ratnaguna-jnana-tejas Bodhisattva, Suvarna-puspa-prabha-guna Bodhisattva, Cinta-apratighata Bodhisattva, and so on, twelve thousand Bodhisattva-Mahasattvas were together. At that time, the great elder Sariputra (Sariputra, one of the Buddha's ten great disciples), the great elder Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples), the great elder Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples), the great elder Su

菩提、大德富樓那彌多羅尼子、大德離越、大德阿那律、大德阿難，及文殊師利法王子、無癡見菩薩、寶相菩薩、離惡趣菩薩、除諸蓋菩薩、觀世音菩薩、辯嚴菩薩、無癡行菩薩，如是等八大菩薩及八大聲聞，晨朝執持衣缽欲入舍衛城乞食。時于道中，各作是念共論斯事。

爾時大德舍利弗言：「我當入如是定已，詣舍衛城乞食，愿令城中一切眾生聞四聖諦。」

大德目犍連言：「我當入如是定，詣舍衛城乞食，愿令城中一切眾生無有魔事。」

摩訶迦葉言：「我當入如是定，詣舍衛城乞食，愿令城中眾生其施我者，令獲無盡之報乃至泥洹。」

大德須菩提言：「我當入如是定，詣舍衛城乞食，愿城中眾生其見我者，以此因緣令彼眾生天上人中受諸快樂得盡苦際。」

大德富樓那彌多羅尼子言：「我當入如是定，詣舍衛城乞食，愿令城中一切外道梵志尼揵子等悉得正見。」

大德離越言：「我當入如是定，詣舍衛城乞食，愿令城中一切眾生得無諍樂。」

大德阿那律言：「我當入如是定，詣舍衛城乞食，愿令城中一切眾生識宿業報。」

大德阿難言：「我當入如是定，詣舍衛城乞食，愿令城中一切眾生，先所聞法皆悉現前。」

文殊師利法王子作是念言：「

【現代漢語翻譯】現代漢語譯本菩提（Bodhi，覺悟）、大德富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀十大弟子之一）、大德離越（Revata，佛陀弟子）、大德阿那律（Aniruddha，佛陀十大弟子之一）、大德阿難（Ananda，佛陀十大弟子之一），以及文殊師利法王子（Manjusri，智慧的象徵）、無癡見菩薩（Acyuta-darsana，不退轉的菩薩）、寶相菩薩（Ratnakara，寶藏的象徵）、離惡趣菩薩（Durgati-vinasaka，脫離惡道的菩薩）、除諸蓋菩薩（Sarva-nivaranaviskambhin，消除障礙的菩薩）、觀世音菩薩（Avalokitesvara，慈悲的象徵）、辯嚴菩薩（Pratibhana-kuta，善於辯論的菩薩）、無癡行菩薩（Acyuta-gamin，不退轉的菩薩），像這樣的八大菩薩和八大聲聞（Sravaka，佛陀的弟子），早晨拿著衣缽，準備進入舍衛城（Sravasti，古印度城市）乞食。在路上，他們各自思考著，並一起討論這件事。這時，大德舍利弗（Sariputra，佛陀十大弟子之一）說：『我將進入這樣的禪定，然後去舍衛城乞食，愿城中一切眾生都能聽到四聖諦（catvari arya satyani，佛教的基本教義）。』大德目犍連（Maudgalyayana，佛陀十大弟子之一）說：『我將進入這樣的禪定，然後去舍衛城乞食，愿城中一切眾生都沒有魔事（mara，障礙）。』摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）說：『我將進入這樣的禪定，然後去舍衛城乞食，愿城中佈施給我的人，都能獲得無盡的福報，乃至最終達到涅槃（nirvana，解脫）。』大德須菩提（Subhuti，佛陀十大弟子之一）說：『我將進入這樣的禪定，然後去舍衛城乞食，愿城中見到我的人，都能因此在天上人間享受快樂，最終脫離苦難。』大德富樓那彌多羅尼子說：『我將進入這樣的禪定，然後去舍衛城乞食，愿城中一切外道（tirthika，非佛教的修行者）、梵志（brahmana，婆羅門教的修行者）、尼揵子（nirgrantha，耆那教的修行者）等，都能獲得正見（samyag-drsti，正確的見解）。』大德離越說：『我將進入這樣的禪定，然後去舍衛城乞食，愿城中一切眾生都能獲得無諍的快樂。』大德阿那律說：『我將進入這樣的禪定，然後去舍衛城乞食，愿城中一切眾生都能認識到宿業報（karma-vipaka，前世行為的果報）。』大德阿難說：『我將進入這樣的禪定，然後去舍衛城乞食，愿城中一切眾生，先前聽聞的佛法都能在眼前顯現。』文殊師利法王子心想：

【English Translation】 English version Bodhi (Enlightenment), the venerable Purna Maitrayaniputra (one of the ten great disciples of the Buddha), the venerable Revata (a disciple of the Buddha), the venerable Aniruddha (one of the ten great disciples of the Buddha), the venerable Ananda (one of the ten great disciples of the Buddha), and Manjusri (the embodiment of wisdom), the prince of Dharma, Acyuta-darsana (the Bodhisattva of non-regression), Ratnakara (the Bodhisattva of treasure), Durgati-vinasaka (the Bodhisattva who eliminates evil paths), Sarva-nivaranaviskambhin (the Bodhisattva who removes all obstacles), Avalokitesvara (the Bodhisattva of compassion), Pratibhana-kuta (the Bodhisattva of eloquence), Acyuta-gamin (the Bodhisattva of non-regression), these eight great Bodhisattvas and eight great Sravakas (disciples of the Buddha), in the morning, holding their robes and bowls, were about to enter Sravasti (an ancient Indian city) to beg for food. On the way, they each contemplated and discussed this matter together. At that time, the venerable Sariputra (one of the ten great disciples of the Buddha) said, 'I shall enter such a samadhi (meditative state), and then go to Sravasti to beg for food, wishing that all beings in the city may hear the Four Noble Truths (catvari arya satyani, the fundamental teachings of Buddhism).' The venerable Maudgalyayana (one of the ten great disciples of the Buddha) said, 'I shall enter such a samadhi, and then go to Sravasti to beg for food, wishing that all beings in the city may be free from Mara's (obstacles) influence.' Mahakasyapa (one of the ten great disciples of the Buddha) said, 'I shall enter such a samadhi, and then go to Sravasti to beg for food, wishing that those in the city who give to me may obtain endless merit, even reaching Nirvana (liberation).' The venerable Subhuti (one of the ten great disciples of the Buddha) said, 'I shall enter such a samadhi, and then go to Sravasti to beg for food, wishing that those in the city who see me may, through this cause, enjoy happiness in heaven and among humans, and ultimately be free from suffering.' The venerable Purna Maitrayaniputra said, 'I shall enter such a samadhi, and then go to Sravasti to beg for food, wishing that all the tirthikas (non-Buddhist practitioners), brahmanas (Brahmin practitioners), nirgranthas (Jain practitioners), and others in the city may obtain right view (samyag-drsti, correct understanding).' The venerable Revata said, 'I shall enter such a samadhi, and then go to Sravasti to beg for food, wishing that all beings in the city may obtain the joy of non-conflict.' The venerable Aniruddha said, 'I shall enter such a samadhi, and then go to Sravasti to beg for food, wishing that all beings in the city may recognize the retribution of past karma (karma-vipaka, the consequences of past actions).' The venerable Ananda said, 'I shall enter such a samadhi, and then go to Sravasti to beg for food, wishing that all beings in the city may have the Dharma they have previously heard appear before them.' Manjusri, the prince of Dharma, thought:

我當令舍衛城中一切門戶窗牖墻壁器物、樹木枝葉花果、衣服瓔珞，皆令出空無相無愿、無所有、無我、無戲論、無性之聲。」

無癡見菩薩作是念言：「我當令舍衛城中若有眾生應得阿耨多羅三藐三菩提者，其所見物皆是如來像，又令決定於阿耨多羅三藐三菩提。」

寶相菩薩作是念言：「我當令舍衛城中一切族姓室宅之中，寶藏勇出具諸七寶。」

離惡趣菩薩作是念言：「我當令舍衛城中若有眾生應墮惡趣者，盡使現世輕受速脫苦惱。」

除諸蓋菩薩作是念言：「我當令舍衛城中眾生盡除五蓋。」

觀世音菩薩作是念言：「我當令舍衛城中眾生，牢獄系閉速得解脫，臨當死者即得濟命，恐怖之者即得無畏。」

辯嚴菩薩作是念言：「我當令舍衛城中眾生，其見我者皆得辭辯，以諸妙偈互相問答。」

無癡行菩薩作是念言：「我當令舍衛城中若有眾生其見我者得無癡見，決定於阿耨多羅三藐三菩提。」

如是等八大菩薩及八大聲聞共論上事，遂至舍衛城門。

爾時城內波斯匿王女，名曰無垢施，始年八歲，顏貌端嚴世所希有。其女於二月八日佛(丹本沸)星現日，與五百婆羅門俱，持滿瓶水出至城外浴洗天像。爾時五百婆羅門見諸比丘在門外立，見已皆為

【現代漢語翻譯】現代漢語譯本：我將使舍衛城中所有的門窗、墻壁、器物、樹木枝葉花果、衣服瓔珞，都發出空、無相、無愿、無所有、無我、無戲論、無自性的聲音。無癡見菩薩心想：『我將使舍衛城中如果有眾生應當證得阿耨多羅三藐三菩提（無上正等正覺），他們所見之物都將是如來（佛陀）的形象，並且讓他們堅定地趨向阿耨多羅三藐三菩提。』寶相菩薩心想：『我將使舍衛城中所有家族的住宅里，寶藏涌現，具備各種七寶。』離惡趣菩薩心想：『我將使舍衛城中如果有眾生應當墮入惡道，都讓他們在現世輕微地承受，迅速脫離苦惱。』除諸蓋菩薩心想：『我將使舍衛城中的眾生都消除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。』觀世音菩薩心想：『我將使舍衛城中的眾生，被囚禁在牢獄中的迅速得到解脫，臨近死亡的立即得到救命，恐懼的立即得到無畏。』辯嚴菩薩心想：『我將使舍衛城中的眾生，見到我的人都能獲得辯才，用各種美妙的偈頌互相問答。』無癡行菩薩心想：『我將使舍衛城中如果有眾生見到我，都能獲得無癡的見解，堅定地趨向阿耨多羅三藐三菩提。』就這樣，八大菩薩和八大聲聞共同討論這些事情，然後來到了舍衛城的城門。當時城內的波斯匿王（Prasenajit）的女兒，名叫無垢施，剛滿八歲，容貌端莊美麗，世所罕見。這個女孩在二月八日佛星（丹本沸）出現的那天，與五百婆羅門一起，拿著裝滿水的瓶子出城去沐浴天像。當時五百婆羅門看見比丘們站在城門外，看見后都為之...

【English Translation】 English version: I will cause all the doors, windows, walls, utensils, tree branches, leaves, flowers, fruits, clothes, and ornaments in the city of Shravasti to emit sounds of emptiness, signlessness, wishlessness, non-possession, non-self, non-conceptualization, and non-inherent existence. Bodhisattva Non-Deluded Vision thought: 'I will cause that if there are beings in the city of Shravasti who should attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), all the things they see will be images of the Tathagata (Buddha), and I will also cause them to be resolute in Anuttara-samyak-sambodhi.' Bodhisattva Jewel Appearance thought: 'I will cause treasures to spring forth in all the family residences in the city of Shravasti, possessing all kinds of seven jewels.' Bodhisattva Leaving Evil Paths thought: 'I will cause that if there are beings in the city of Shravasti who should fall into evil paths, they will all experience suffering lightly in this life and quickly be freed from distress.' Bodhisattva Removing All Coverings thought: 'I will cause all beings in the city of Shravasti to remove the five coverings (greed, hatred, sleepiness, restlessness, and doubt).' Bodhisattva Avalokiteshvara thought: 'I will cause the beings in the city of Shravasti who are imprisoned to quickly gain release, those near death to immediately be saved, and those who are fearful to immediately become fearless.' Bodhisattva Eloquent Speech thought: 'I will cause the beings in the city of Shravasti, those who see me, to all gain eloquence, and to question and answer each other with various wonderful verses.' Bodhisattva Non-Deluded Practice thought: 'I will cause that if there are beings in the city of Shravasti who see me, they will gain non-deluded vision and be resolute in Anuttara-samyak-sambodhi.' Thus, these eight great Bodhisattvas and eight great Shravakas discussed these matters together, and then they arrived at the gate of the city of Shravasti. At that time, the daughter of King Prasenajit in the city, named Immaculate Giving, was just eight years old, with a dignified and beautiful appearance, rare in the world. On the eighth day of the second month, when the Buddha star (Dan Ben Fei) appeared, this girl, along with five hundred Brahmins, took full water jars and went outside the city to bathe the heavenly images. At that time, the five hundred Brahmins saw the Bhikkhus standing outside the city gate, and upon seeing them, they all...

不吉。時婆羅門眾中最長宿者年百二十，名曰梵天，謂無垢施女言：「今諸比丘在門外立。此事不吉，我等宜還入城，不須見此。若見此已，于祀祠宜利吉祥等事皆為不吉。」

爾時無垢施女以偈答婆羅門言：

「此等皆無受，　　第一所應贊，　能為多眾生，　　洗除一切惡。　此等皆清凈，　　盡見四聖諦，　外道非清凈，　　為癡冥所覆。　兩足尊福田，　　施此報無量，　種於此中者，　　於三有無盡。　戒行凈具足，　　出淤泥無著，　行世如良醫，　　治救病眾生。　佛為世中勝，　　是諸法之王，　此等是佛子，　　成辦阿羅漢。　如是行菩薩，　　慧人云何離？　行此妙行者，　　世人所應贊。　此等是慧人，　　久遠常行施，　梵志敬此者，　　眾事吉無疑。　贊此具相者，　　心凈良福田，　梵志若信者，　　得喜無憂樂。」

爾時梵志復以偈答無垢施女言：

「勿隨愚小心，　　祠莫見沙門，　剃髮被袈裟，　　求樂者莫近。　汝父母不喜，　　我等懷慚愧，　汝若欲行施，　　其事亦不吉。　善哉勿恭敬，　　此等諸比丘。」

爾時無垢施女以偈報梵志言：

「我若墮惡道，　　父母諸眷屬，　財寶及勇健，　　盡所不

【現代漢語翻譯】現代漢語譯本：不吉利。當時婆羅門眾中最年長、一百二十歲的老者，名叫梵天（Brahmā），對無垢施女說：『現在這些比丘（bhikkhu，佛教出家修行者）站在門外。這不吉利，我們應該回到城裡去，不必見他們。如果見了他們，對於祭祀等祈求吉祥的事情都會變得不吉利。』當時無垢施女用偈頌回答婆羅門說：『這些人都是無所執著的，是最值得讚美的，能為眾多眾生洗除一切罪惡。這些人都是清凈的，已經完全證悟了四聖諦（catvāri āryasatyāni，佛教基本教義，包括苦、集、滅、道）。外道不清凈，被愚癡和黑暗所覆蓋。這兩足尊（指佛陀）是福田，施捨給他們會得到無量的福報，在此處種下善根，在三有（traiyadhātuka，欲界、色界、無色界）中不會窮盡。他們戒行清凈具足，從淤泥中脫離而無所執著，在世間行走如同良醫，治療和救助生病的眾生。佛陀是世間最殊勝的，是諸法之王，這些人是佛陀的弟子，成就了阿羅漢（arhat，佛教修行者所能達到的最高果位）。像這樣修菩薩行的人，有智慧的人怎麼能遠離他們呢？修行這種殊勝行為的人，是世人應該讚美的。這些人都是有智慧的人，長久以來一直行佈施，婆羅門如果尊敬他們，一切事情都會吉祥無疑。讚美這些具足功德的人，他們的心清凈，是良田福地，婆羅門如果相信他們，就會得到喜樂而沒有憂愁。』當時梵志（brāhmaṇa，婆羅門）又用偈頌回答無垢施女說：『不要跟隨愚癡的小心，祭祀時不要見沙門（śramaṇa，佛教出家修行者），剃了頭髮、披著袈裟，追求享樂的人不要接近。你的父母不高興，我們都感到慚愧，你如果想行佈施，這件事也不吉利。最好不要恭敬這些比丘。』當時無垢施女用偈頌回答梵志說：『我如果墮入惡道，父母和所有親屬，財富和勇健，都不能救我。』

【English Translation】 English version: Inauspicious. At that time, the eldest among the Brahmins, a man of one hundred and twenty years named Brahmā, said to the maiden Immaculate Giver, 'Now these bhikkhus (Buddhist monks) are standing outside the gate. This is inauspicious. We should go back into the city and not see them. If we see them, all matters of sacrifice and seeking auspiciousness will become inauspicious.' At that time, the maiden Immaculate Giver replied to the Brahmin with a verse: 'These are all without attachment, the most worthy of praise, able to wash away all evil for many beings. These are all pure, having fully realized the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism, including suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). The non-Buddhists are not pure, covered by ignorance and darkness. These two-legged honored ones (referring to the Buddha) are fields of merit. Giving to them will bring immeasurable merit. Planting good roots here will not be exhausted in the three realms of existence (traiyadhātuka, the desire realm, the form realm, and the formless realm). Their precepts and conduct are pure and complete, they have emerged from the mud without attachment, walking in the world like good physicians, treating and saving sick beings. The Buddha is the most excellent in the world, the king of all dharmas. These are the Buddha's disciples, who have attained Arhatship (arhat, the highest attainment a Buddhist practitioner can achieve). How can a wise person turn away from those who practice the Bodhisattva path like this? Those who practice this wonderful conduct are worthy of praise by the world. These are wise people, who have long practiced giving. If Brahmins respect them, all matters will undoubtedly be auspicious. Praising these who possess virtues, their minds are pure, they are fields of good fortune. If Brahmins believe in them, they will obtain joy without sorrow.' At that time, the Brahmin replied to the maiden Immaculate Giver with a verse: 'Do not follow foolish small minds, do not see the shramanas (Buddhist renunciates) during sacrifices, do not approach those who have shaved their heads, wear robes, and seek pleasure. Your parents are not happy, we all feel ashamed. If you want to give, this matter is also inauspicious. It is best not to respect these bhikkhus.' At that time, the maiden Immaculate Giver replied to the Brahmin with a verse: 'If I fall into evil realms, neither my parents nor all my relatives, nor wealth nor strength can save me.'

能救；　除彼威德眾，　　誰能救我者。　敬佛法眾故，　　捨身及壽命，　除尊三寶已，　　更無可依道。」

爾時梵志問無垢施女言：「汝未曾見佛及僧，亦未曾聞法，何由有此信？」

無垢施女報梵志言：「我初生七日時，處高殿上在金足床，見五百天子飛行虛空，以無量功德讚歎佛法僧，我時得聞。復有一天子，未曾見佛聞法及睹眾僧，問諸天子言：『佛者何似也？』彼諸天子知我至心，並答一天子所問，為生喜悅故而說偈言：

「『其發如紺青，　　清凈而右旋，　　佛面如滿月，　　百葉蓮花色，　　毫相如珂雪，　　右旋人樂觀，　　黑蜂繞青蓮，　　眉目亦如是。　　頰車如師子，　　眼眴如牛王，　　唇如頻婆果，　　齒白密齊平，　　其發如鵝行，　　舌廣而覆面，　　暢音甚清凈，　　聞者皆歡喜。　　孔雀鵝雁聲，　　音如琉璃琴，　　緊那眾鈴聲，　　迦陵頻伽音，　　拘那羅鳥音，　　命命拘吉羅，　　及種種音樂，　　佛聲亦如是。　　其吼如師子，　　能破諸競論，　　除去諸垢惱，　　實語斷諸見。　　處在於大眾，　　能盡諸問疑，　　不謬而和柔，　　悅可於眾心。　　去離於二邊，　　正說于中道，　　恒說適意

【現代漢語翻譯】現代漢語譯本能救我的，只有佛陀的威德之力；除了那些具有威德的人，誰還能救我呢？我尊敬佛、法、僧三寶，願意捨棄我的身體和生命。除了至尊的三寶，再也沒有其他可以依靠的道路了。

那時，梵志（婆羅門）問無垢施女說：『你從未見過佛和僧，也從未聽聞佛法，為何會有這樣的信心呢？』

無垢施女回答梵志說：『我剛出生七天時，在高高的宮殿上，在金足床上，看見五百天子在虛空中飛行，他們用無量的功德讚歎佛、法、僧，我當時聽到了。後來有一天子，他從未見過佛，聽聞佛法，也沒有見過僧眾，就問其他天子說：『佛是什麼樣子的呢？』那些天子知道我心意虔誠，就一起回答那位天子的問題，爲了讓我感到喜悅，他們說了這樣的偈語：

『他的頭髮像紺青色一樣，清凈而且向右旋轉；佛的面容像滿月一樣，如同百葉蓮花的顏色；眉間的白毫相像珂雪一樣，向右旋轉，令人喜悅觀看；黑色的蜜蜂圍繞著青色的蓮花，佛的眉毛和眼睛也是這樣；他的臉頰像獅子一樣，眼睛像牛王一樣；嘴唇像頻婆果一樣，牙齒潔白、緊密而整齊；他的頭髮像鵝的行走一樣，舌頭寬廣可以覆蓋整個面部；他的聲音流暢而清凈，聽的人都感到歡喜；他的聲音像孔雀、鵝、大雁一樣，又像琉璃琴一樣；像緊那羅（天樂神）的歌聲，像迦陵頻伽（妙音鳥）的鳴叫；像拘那羅鳥的叫聲，像命命鳥和拘吉羅鳥的叫聲；以及各種各樣的音樂，佛的聲音也是這樣；他的吼聲像獅子一樣，能夠破除各種辯論；能夠除去各種煩惱，說真實的話，斷除各種見解；他處在眾人之中，能夠解答所有的疑問；他的言語不謬誤而且柔和，能夠使眾人的心感到喜悅；他遠離兩種極端，正確地宣說中道；他總是說令人感到舒適的話語』

【English Translation】 English version Only the majestic power of the Buddha can save me; Who else can save me, except those with such majestic power? I respect the Buddha, the Dharma, and the Sangha, and I am willing to give up my body and life. Apart from the supreme Three Jewels, there is no other path to rely on.

At that time, the Brahmin asked the Immaculate Giver girl, 'You have never seen the Buddha or the Sangha, nor have you ever heard the Dharma, how can you have such faith?'

The Immaculate Giver girl replied to the Brahmin, 'When I was just seven days old, I was in a high palace, on a golden-footed bed, and I saw five hundred devas flying in the sky. They praised the Buddha, the Dharma, and the Sangha with immeasurable merits, and I heard them at that time. Later, one deva, who had never seen the Buddha, heard the Dharma, or seen the Sangha, asked the other devas, 'What does the Buddha look like?' Those devas, knowing my sincere heart, answered that deva's question together, and to make me happy, they spoke this verse:

'His hair is like the color of dark blue, pure and spiraling to the right; The Buddha's face is like the full moon, the color of a hundred-petaled lotus; The white hair between his eyebrows is like snow, spiraling to the right, pleasing to behold; Black bees surround the blue lotus, so are the Buddha's eyebrows and eyes; His cheeks are like a lion, his eyes like a bull king; His lips are like the bimba fruit, his teeth are white, close, and even; His hair is like the walk of a goose, his tongue is broad and can cover his entire face; His voice is fluent and pure, and those who hear it feel joy; His voice is like a peacock, a goose, a wild goose, and like a crystal lute; Like the singing of a Kinnara (celestial musician), like the call of a Kalavinka (bird with a beautiful voice); Like the call of a Kokila bird, like the call of a Jivajiva bird and a Kokila bird; And like all kinds of music, so is the Buddha's voice; His roar is like a lion, able to break all debates; Able to remove all afflictions, speaking the truth, cutting off all views; He is among the crowd, able to answer all questions; His words are not mistaken and are gentle, able to make the hearts of the people feel joy; He is far from the two extremes, correctly proclaiming the Middle Way; He always speaks words that are pleasing to the mind.'

音，　　聞音皆歡喜。　　口行無諂曲，　　隨語各得解，　　佛語慧莊嚴，　　如雜妙花鬘。　　項圓臂修直，　　掌平輪相凈，　　手指纖長妙，　　爪如赤銅色。　　佛身堅平滿，　　細腰師子體，　　深齊而圓好，　　陰藏如馬王。　　其身如金山，　　一孔一毛生，　　右旋而上向，　　其喻如龍象。　　𦟛髀鹿𨄔腸，　　踝平鉤鎖骨，　　足平輪相現，　　千輻具分明。』

「梵志！爾時諸天子在虛空中，以如此事讚歎如來。複次，如來應供度一切有至於彼岸得大慈悲，如大醫王護諸眾生。憎愛不染，如蓮花在水。於世尊功德，我嘆少分耳。梵志！我生適七日，聞世尊如是實功德，自爾已來恒無睡眠，亦無慾覺瞋恚覺惱覺。自是已來，我于父母兄弟姊妹親屬、財寶瓔珞衣服、城邑園觀及己身壽命，盡無戀愛之心，唯除唸佛。如來在在處處有所說法，繫心往聽悉皆受持，若文若義不失一句。梵志！我于日夜未嘗不見諸佛世尊。梵志！我觀佛無厭、聽法無足、供眾無倦。」爾時無垢施女如是種種贊佛法眾。時梵天婆羅門等五百人，皆發阿耨多羅三藐三菩提心。

時無垢施女即下車步，進詣諸菩薩聲聞所。到已盡頂禮其足，以恭敬尊重心詣大德舍利弗所。到已前立，謂舍利弗

【現代漢語翻譯】現代漢語譯本『聽聞佛的聲音都歡喜。口中沒有諂媚虛偽，隨著所說的話語，每個人都能理解。佛的言語充滿智慧莊嚴，如同各種美妙的花環。脖頸圓潤，手臂修長筆直，手掌平坦，有輪相清凈。手指纖細修長美妙，指甲如同赤銅的顏色。佛身堅實平滿，腰細如獅子，生殖器深藏齊整圓滿，如同馬王。身體如同金山，每個毛孔都長出一根毛髮，毛髮向右旋轉向上生長，如同龍像一般。腳踝像鹿，小腿像腸子，腳踝平坦，鎖骨像鉤鎖。足底平坦，有輪相顯現，千輻輪紋清晰分明。』

『梵志（婆羅門種姓的人）！那時，諸天子在虛空中，用這樣的言辭讚歎如來。而且，如來應供（值得供養的人）度一切眾生到達彼岸，獲得大慈大悲，如同大醫王守護一切眾生。對憎恨和愛戀都不執著，如同蓮花在水中一樣。對於世尊的功德，我只是讚歎了少部分而已。梵志！我出生才七天，聽到世尊如此真實的功德，從那時起就一直沒有睡眠，也沒有慾念、嗔恚、煩惱的感受。從那時起，我對父母兄弟姐妹親屬、財寶瓔珞衣服、城邑園林以及自己的生命，都沒有絲毫的愛戀之心，唯獨思念佛陀。如來無論在何處說法，我都會專心前往聽聞，全部接受並持守，無論是文字還是義理，都不會遺漏一句。梵志！我日夜都不曾不見諸佛世尊。梵志！我看佛沒有厭倦，聽法沒有滿足，供養大眾沒有疲憊。』當時，無垢施女這樣種種讚歎佛、法、僧三寶。當時，梵天婆羅門等五百人，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。

當時，無垢施女立即下車步行，前往諸菩薩聲聞所在之處。到達后，她頂禮他們的雙足，以恭敬尊重的心前往大德舍利弗（佛陀十大弟子之一，以智慧著稱）所在之處。到達后，她站立在舍利弗面前，對舍利弗說：

【English Translation】 English version 'Hearing the sound, all are delighted. The mouth speaks without flattery, each understands according to the words. The Buddha's words are adorned with wisdom, like a garland of exquisite flowers. The neck is round, the arms are long and straight, the palms are flat, with pure wheel marks. The fingers are slender and beautiful, the nails are the color of red copper. The Buddha's body is firm, flat, and full, with a slender waist like a lion, the genitals are deep, even, and round, like a king of horses. The body is like a golden mountain, one hair grows from each pore, The hair spirals to the right and upwards, like a dragon or an elephant. The ankles are like a deer, the calves like intestines, the ankles are flat, the collarbones are like hooks. The soles of the feet are flat, with wheel marks appearing, the thousand spokes are clearly visible.'

'Brahmin! At that time, the gods in the sky praised the Tathagata with such words. Furthermore, the Tathagata, worthy of offerings, leads all beings to the other shore, attaining great compassion, like a great physician protecting all beings. He is not tainted by hatred or love, like a lotus flower in water. Of the World Honored One's merits, I have only praised a small portion. Brahmin! I was only seven days old when I heard of the World Honored One's true merits, and since then I have never slept, nor have I had feelings of desire, anger, or vexation. Since then, I have no attachment to my parents, siblings, relatives, wealth, jewelry, clothing, cities, gardens, or even my own life, except for the thought of the Buddha. Wherever the Tathagata teaches, I go to listen attentively, accepting and upholding everything, not missing a single word, whether text or meaning. Brahmin! I have never not seen the Buddhas, the World Honored Ones, day or night. Brahmin! I never tire of seeing the Buddha, I am never satisfied with listening to the Dharma, and I am never weary of making offerings to the Sangha.' At that time, the Immaculate Giver praised the Buddha, the Dharma, and the Sangha in various ways. At that time, five hundred Brahmins, including Brahma, all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment).

At that time, the Immaculate Giver immediately got out of her carriage and walked to where the Bodhisattvas and Sravakas were. Having arrived, she bowed down at their feet, and with a respectful and reverent heart, she went to where the great virtuous Sariputra (one of the Buddha's ten great disciples, known for his wisdom) was. Having arrived, she stood before Sariputra and said to Sariputra:

言：「我是女人，智慧微淺多諸煩惱，又多放逸樂卑下事，為不順思惟所牽。善哉大德舍利弗！為憐愍我故，說微妙法。我得聞已，長夜利益增長安樂。」

始論此事，王波斯匿來至其所。聞其所說，王命無垢施女言：「汝諸快樂悉無所少，何為憂色而不睡眠、不樂世樂？時王波斯匿即為其女而說偈言：

「端嚴如天女，　　澡浴涂香服，　瓔珞等具足，　　何憂不睡眠？　國富多財寶，　　父母得自由，　有何不可樂，　　而不睡眠耶？　汝悅眾親意，　　諸人悉敬望，　我種種莊嚴，　　汝何為不樂？　汝見聞何事，　　而懷此憂戚？　善哉何所愿？　　汝語我此事。」

爾時無垢施女以偈答父王言：

「王不覺家中，　　陰界入諸羸，　居世如幻妓，　　人命無暫停。　飲毒誰能眠？　　處死誰有歡？　墜巖何望活？　　世相皆如是。　如人處蛇間，　　何有睡與欲？　四大如毒蛇，　　何有歡樂心？　為諸怨所繞，　　如饑何有樂？　為諸怨國者，　　父王何有樂？　自從見世尊，　　發心愿成佛，　王我未見聞，　　菩薩暫放逸。」

聲聞品第二

爾時無垢施女謂舍利弗言：「大德！我欲少有所問，愿為解說，以憐愍故。世尊記仁者智慧中

【現代漢語翻譯】現代漢語譯本：她說：『我身為女子，智慧淺薄，煩惱眾多，又常常放縱自己，喜歡卑下的事情，被不正確的思緒所牽引。善哉，大德舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！爲了憐憫我，請您講說微妙的佛法。我聽聞之後，就能在漫長的輪迴中獲得利益，增長安樂。』剛開始討論這件事的時候，波斯匿王（Prasenajit，古印度拘薩羅國國王）來到了他們所在的地方。聽到他們所說的話，國王命令無垢施女（Vimaladattā，波斯匿王之女）說：『你享有的快樂一樣也不少，為什麼面帶憂色，不能入睡，也不喜歡世俗的享樂呢？』當時，波斯匿王就為他的女兒說了偈語：『你容貌端莊美麗如同天女，沐浴后塗抹香料，穿著華麗的衣服，瓔珞等裝飾品也一應俱全，有什麼憂愁而不能入睡呢？國家富裕，擁有眾多財寶，父母也都很自由，有什麼不快樂的，以至於不能入睡呢？你讓所有親人都感到高興，所有人都敬重你，我用各種各樣的裝飾來打扮你，你為什麼不快樂呢？你見聞了什麼事情，而懷有這樣的憂愁呢？善哉，你有什麼願望？請你告訴我這件事。』當時，無垢施女用偈語回答她的父王說：『大王您沒有察覺到，家中陰（skandha，構成人身的五種要素，即色、受、想、行、識）、界（dhātu，構成宇宙的六種要素，即地、水、火、風、空、識）、入（āyatana，產生感覺的六種器官，即眼、耳、鼻、舌、身、意）這些都衰弱了，身處世間就像幻術表演的妓女一樣，人的生命沒有片刻的停歇。喝了毒藥的人誰能安睡？身處死地的人誰會有歡樂？從懸崖墜落的人怎麼能期望活命？世間的真相都是如此。如同身處蛇群之中，哪裡會有睡眠和慾望？四大（mahābhūta，構成物質世界的四種基本元素，即地、水、火、風）就像毒蛇一樣，哪裡會有歡樂的心情？被各種怨恨所包圍，就像飢餓的人一樣，哪裡會有快樂？被各種怨敵所包圍的國家，父王您哪裡會有快樂？自從見到世尊（Bhagavān，佛陀的尊稱），我發願要成就佛果，大王，我從未聽說過，菩薩（bodhisattva，發願要成佛的修行者）會暫時放縱自己。』聲聞品第二當時，無垢施女對舍利弗說：『大德！我想要請教您一些問題，希望您能為我解答，出於憐憫的緣故。世尊（Bhagavān，佛陀的尊稱）曾讚歎您是智慧第一。』

【English Translation】 English version: She said, 'I am a woman, my wisdom is shallow, I have many afflictions, and I often indulge myself, enjoying base things, and am led by improper thoughts. Excellent, great Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! Out of compassion for me, please explain the subtle Dharma. Having heard it, I will gain benefits and increase happiness throughout the long night of samsara.' As this discussion began, King Prasenajit (King of Kosala in ancient India) came to where they were. Hearing what they were saying, the king ordered Vimaladattā (King Prasenajit's daughter) to say, 'You lack nothing in terms of happiness, why do you look worried, unable to sleep, and not enjoy worldly pleasures?' At that time, King Prasenajit spoke these verses for his daughter: 'You are as beautiful and dignified as a celestial maiden, having bathed and applied fragrant oils, wearing splendid clothes, and adorned with necklaces and other ornaments. What worries do you have that prevent you from sleeping? The country is wealthy, with many treasures, and your parents are free. What is there that is not enjoyable, that you cannot sleep? You please all your relatives, and everyone respects you. I adorn you with all kinds of decorations, why are you not happy? What have you seen or heard that causes you such worry? Excellent, what is your wish? Please tell me about this.' At that time, Vimaladattā replied to her father with these verses: 'O King, you are unaware that within this home, the skandhas (the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness), dhātus (the six elements that constitute the universe: earth, water, fire, wind, space, and consciousness), and āyatanas (the six sense organs that produce sensations: eye, ear, nose, tongue, body, and mind) are all weakening. Living in the world is like a prostitute performing illusions, human life has no moment of pause. Who can sleep after drinking poison? Who can have joy when facing death? How can one falling from a cliff expect to live? The truth of the world is like this. Like being among snakes, where is there sleep or desire? The four mahābhūtas (the four basic elements that constitute the material world: earth, water, fire, and wind) are like poisonous snakes, where is there a joyful heart? Surrounded by various resentments, like a hungry person, where is there happiness? Surrounded by various enemies of the country, O King, where is there happiness for you? Since seeing the Bhagavan (an epithet for the Buddha), I have vowed to attain Buddhahood. O King, I have never heard of a bodhisattva (a practitioner who vows to attain Buddhahood) temporarily indulging themselves.' Chapter Two on the Śrāvakas At that time, Vimaladattā said to Śāriputra, 'Great One! I wish to ask you some questions, and I hope you will explain them to me, out of compassion. The Bhagavan (an epithet for the Buddha) has praised you as the foremost in wisdom.'

最為第一。此慧是有為耶？是無為耶？若是有為，虛誑非實法。若是無為，無為法者則無有生，無生之法則無有起。以無起故，大德智慧則無所有。」舍利弗即便默然。

大德目犍連謂舍利弗言：「大德！何為不答無垢施女所問？」

舍利弗答目犍連言：「此女不問有為之法，乃問第一義諦。第一義中則無言說，是故不可以言而答。」

時無垢施女謂目犍連言：「世尊記大德于神足人中最為第一。大德乘神足時，為眾生想耶？為作法想耶？若住眾生想者，眾生無實，彼神足亦無實。若住法想者，法無變異，若無變異則無所得，若無所得則無分別。」大德目犍連即便默然。

摩訶迦葉謂目犍連言：「大德！何為不答無垢施女所問？」

目犍連言：「此女不問分別神足。諸如來菩提無作無分別，此則不可言說。」

時無垢施女謂摩訶迦葉言：「世尊記大德頭陀人中最為第一。又復大德憐愍眾生故，入八解脫已而受施，乃至一念而受他施，以身報耶？以心報耶？若以身報，身性無記，喻如草木墻壁瓦礫等無異，是故不能必報施恩。若以心報，心念念不停，亦不能報。若除身心，則無為法。若無為法誰能報者？」摩訶迦葉即便默然。

大德須菩提謂摩訶迦葉言：「何為不答無垢施

【現代漢語翻譯】現代漢語譯本：『最為第一』，這種智慧是有為法嗎？還是無為法呢？如果是有為法，那就是虛妄不實的法。如果是無為法，無為法就不會產生，沒有產生就不會有起始。因為沒有起始，大德的智慧就什麼都沒有了。」舍利弗聽后就沉默不語。大德目犍連對舍利弗說：『大德，為什麼不回答無垢施女的提問呢？』舍利弗回答目犍連說：『這位女子不是在問有為法，而是在問第一義諦。第一義諦中沒有言語，所以不能用言語來回答。』這時，無垢施女對目犍連說：『世尊說大德在神足（神通）之人中最為第一。大德運用神足時，是想著眾生嗎？還是想著法呢？如果想著眾生，眾生是虛幻不實的，那麼神足也是虛幻不實的。如果想著法，法是不會變化的，如果沒有變化，那就沒有什麼可以得到的，如果沒有得到，那就沒有什麼可以分別的。』大德目犍連聽后就沉默不語。摩訶迦葉對目犍連說：『大德，為什麼不回答無垢施女的提問呢？』目犍連說：『這位女子不是在問分別神足。諸如來的菩提是無作無分別的，這是不可言說的。』這時，無垢施女對摩訶迦葉說：『世尊說大德在頭陀（苦行）之人中最為第一。而且大德憐憫眾生，進入八解脫後接受佈施，甚至只是一念之間接受他人的佈施，是用身體來回報嗎？還是用心來回報呢？如果用身體來回報，身體的性質是無記的，就像草木、墻壁、瓦礫等一樣沒有區別，所以不能一定回報施恩。如果用心來回報，心念不停地變化，也不能回報。如果除去身心，那就是無為法。如果是無為法，誰又能回報呢？』摩訶迦葉聽后就沉默不語。大德須菩提對摩訶迦葉說：『為什麼不回答無垢施女的提問呢？』

【English Translation】 English version: 'Being the foremost,' is this wisdom conditioned (有為, yǒu wéi) or unconditioned (無為, wú wéi)? If it is conditioned, then it is a false and unreal dharma. If it is unconditioned, then the unconditioned dharma does not arise, and without arising, there is no beginning. Because there is no beginning, the great virtuous one's wisdom is nothing at all.」 Shariputra then became silent. The great virtuous Maudgalyayana said to Shariputra, 'Great virtuous one, why do you not answer the question of the immaculate giver?' Shariputra replied to Maudgalyayana, 'This woman is not asking about conditioned dharmas, but about the ultimate truth (第一義諦, dì yī yì dì). In the ultimate truth, there is no speech, therefore it cannot be answered with words.' At this time, the immaculate giver said to Maudgalyayana, 'The World Honored One has declared that the great virtuous one is the foremost among those with spiritual powers (神足, shén zú). When the great virtuous one uses spiritual powers, is it with the thought of sentient beings or with the thought of dharma? If it is with the thought of sentient beings, sentient beings are unreal, and so are the spiritual powers. If it is with the thought of dharma, dharma does not change, and if there is no change, then there is nothing to be attained, and if there is nothing to be attained, then there is nothing to be distinguished.' The great virtuous Maudgalyayana then became silent. Mahakasyapa said to Maudgalyayana, 'Great virtuous one, why do you not answer the question of the immaculate giver?' Maudgalyayana said, 'This woman is not asking about distinguishing spiritual powers. The Bodhi of the Tathagatas is without action and without distinction, and this cannot be spoken of.' At this time, the immaculate giver said to Mahakasyapa, 'The World Honored One has declared that the great virtuous one is the foremost among those who practice asceticism (頭陀, tóu tuó). Moreover, because the great virtuous one has compassion for sentient beings, after entering the eight liberations (八解脫, bā jiě tuō), you accept offerings, even if it is just for a single thought, do you repay the offering with your body or with your mind? If you repay with your body, the nature of the body is neutral (無記, wú jì), like grass, trees, walls, tiles, and gravel, which are no different, therefore it cannot certainly repay the kindness of the offering. If you repay with your mind, the mind is constantly changing, and it cannot repay either. If you remove both body and mind, then it is the unconditioned dharma. If it is the unconditioned dharma, who can repay?' Mahakasyapa then became silent. The great virtuous Subhuti said to Mahakasyapa, 'Why do you not answer the question of the immaculate giver?'

女所問？」

摩訶迦葉答須菩提言：「此女所問，問法真際。此理不可以言宣答。」

時無垢施女謂須菩提言：「世尊記大德于無諍人中最為第一。此無諍行，入有性耶？入如性耶？若入如性，如非生相、如非滅相。若不生相若非滅相則是平等，若是平等則是如爾，若是如爾則是無作，若是無作則無言說，若無言說則不可思議，若不可思議則不可宣表。若在有性，有性虛誑。若是虛誑，非聖所行。」大德須菩提即便默然。

富樓那彌多羅尼子謂須菩提言：「何不答無垢施女所問？」

須菩提答富樓那言：「我于理不應有答，唯有默然是我樂處。此女所問問無戲論法，若有言說則生過患。法性無說是無諍行。」

時無垢施女謂富樓那言：「世尊記大德于說法人中最為第一。若說法時，說有境界法耶？無境界法耶？若說有境界法，則與凡夫等。所以者何？以凡夫說有境界法故，是以大德不離凡夫法。若無境界則無所有。若無所有，何名說法人中最為第一？」富樓那即便默然。

大德離越謂富樓那言：「大德！何為不答無垢施女所問？」

富樓那答離越言：「此女不問有為，問第一義。第一義中則無言說，是故無理可答。」

時無垢施女謂離越言：「世尊記大德於行禪人

【現代漢語翻譯】現代漢語譯本：『她問了什麼？』摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）回答須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）說：『這位女子所問，是關於法之真諦的。這個道理無法用言語來回答。』這時，無垢施女對須菩提說：『世尊曾說您在無諍（無爭論）的人中最為第一。這無諍的修行，是屬於有性（存在）呢？還是屬於如性（真如本性）呢？如果屬於如性，如性是非生相、非滅相。如果非生相、非滅相，那就是平等；如果是平等，那就是如實；如果是如實，那就是無作（無為）；如果是無作，那就無法言說；如果無法言說，那就是不可思議；如果不可思議，那就無法表達。如果屬於有性，有性是虛妄的。如果是虛妄的，就不是聖者所修行的。』大德須菩提聽后就沉默不語。富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀十大弟子之一，以說法第一著稱）對須菩提說：『為什麼不回答無垢施女所問呢？』須菩提回答富樓那說：『我從道理上不應該回答，唯有沉默是我所樂於接受的。這位女子所問的是無戲論法（不作無意義的辯論），如果有言說就會產生過失。法性是無說的，才是無諍的修行。』這時，無垢施女對富樓那說：『世尊曾說您在說法的人中最為第一。在說法時，您說的是有境界的法呢？還是無境界的法呢？如果說有境界的法，那就和凡夫一樣。為什麼呢？因為凡夫說有境界的法，所以大德您就沒有離開凡夫的法。如果說無境界，那就什麼都沒有。如果什麼都沒有，又怎麼能稱為說法的人中最為第一呢？』富樓那聽后就沉默不語。大德離越（Revata，佛陀弟子之一）對富樓那說：『大德！為什麼不回答無垢施女所問呢？』富樓那回答離越說：『這位女子不是問有為法，而是問第一義諦（最高真理）。第一義諦中沒有言說，所以沒有道理可以回答。』這時，無垢施女對離越說：『世尊曾說您在修行禪定的人中』

【English Translation】 English version: 'What did she ask?' Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) answered Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness): 'What this woman asked is about the true essence of the Dharma. This principle cannot be answered with words.' At that time, the Immaculate Giver said to Subhuti: 'The World Honored One has declared you to be the foremost among those who are without contention. Does this practice of non-contention belong to existence (bhava) or to suchness (tathata)? If it belongs to suchness, suchness is neither a state of arising nor a state of ceasing. If it is neither arising nor ceasing, then it is equality; if it is equality, then it is as it is; if it is as it is, then it is non-action; if it is non-action, then it is beyond words; if it is beyond words, then it is inconceivable; if it is inconceivable, then it cannot be expressed. If it belongs to existence, existence is illusory. If it is illusory, it is not the practice of the noble ones.' The venerable Subhuti then remained silent. Purna Maitrayaniputra (one of the Buddha's ten great disciples, known for his eloquence in teaching) said to Subhuti: 'Why do you not answer what the Immaculate Giver has asked?' Subhuti answered Purna: 'It is not appropriate for me to answer in terms of reason; silence is my pleasure. What this woman asked is about the Dharma of non-proliferation (not engaging in meaningless debates); if there is speech, then faults arise. The nature of Dharma is without speech; that is the practice of non-contention.' At that time, the Immaculate Giver said to Purna: 'The World Honored One has declared you to be the foremost among those who preach the Dharma. When you preach the Dharma, do you preach a Dharma with boundaries or a Dharma without boundaries? If you preach a Dharma with boundaries, then you are the same as ordinary people. Why? Because ordinary people preach a Dharma with boundaries, therefore, venerable one, you have not departed from the Dharma of ordinary people. If you preach without boundaries, then there is nothing. If there is nothing, how can you be called the foremost among those who preach the Dharma?' Purna then remained silent. The venerable Revata (one of the Buddha's disciples) said to Purna: 'Venerable one! Why do you not answer what the Immaculate Giver has asked?' Purna answered Revata: 'This woman is not asking about conditioned phenomena, but about the ultimate truth. In the ultimate truth, there is no speech, therefore there is no reason to answer.' At that time, the Immaculate Giver said to Revata: 'The World Honored One has declared you to be the foremost among those who practice meditation.'

中最為第一。大德禪時，依有心禪耶？無心禪耶。若依心入禪，心如幻化不實，此定亦復不實。若無心入禪，諸外法草木枝葉花果等亦應得禪。所以者何？以彼同無心故。」大德離越即便默然。

大德阿那律謂離越言：「何不答無垢施女所問也？」

離越答阿那律言：「此女所問諸佛行處，是非聲聞所答。」

時無垢施女言：「諸佛法、聲聞法有異耶？若是有異，無為有二耶？諸賢聖皆行無為，無為之法則無有生，若無有生則是無二，若是無二則是如爾。如爾無二，是故大德離越何為作是說耶？」時無垢施女謂阿那律言：「世尊記大德于諸天眼人中最為第一。大德以天眼所見，為有物耶？為無物耶？若見有物則為見常，若見無物則為見斷，若離二邊則為無見。」大德阿那律即便默然。

大德阿難謂阿那律言：「何為不答無垢施女所問？」

阿那律答阿難言：「此女所問為壞假名，是故不可以假名而答。」

時無垢施女謂阿難言：「世尊記大德于多聞人中最為第一。此多聞法，為是實義耶？為是文字耶？若是實義，義不可說。若不可說法，則非耳識所知。若非耳識所知，復不可說。若以文字，世尊說言依于了義不依文字。是故大德阿難亦非多聞亦非了義。」大德阿難即便默然。

【現代漢語翻譯】現代漢語譯本：在（修行人）中，（阿那律）最為第一。大德（離越）在禪定時，是依有心禪定呢？還是無心禪定呢？如果依心入禪定，心如幻化不真實，那麼這種禪定也同樣不真實。如果無心入禪定，那麼所有外在的法，如草木枝葉花果等，也應該能得到禪定。為什麼呢？因為它們同樣是無心的。」大德（離越）聽后便沉默不語。

大德（阿那律）對（離越）說：「為什麼不回答無垢施女的提問呢？」

（離越）回答（阿那律）說：「這位女子所問的是諸佛的境界，不是聲聞所能回答的。」

這時，無垢施女說：「諸佛的法和聲聞的法有區別嗎？如果有區別，那麼無為法就有兩種嗎？諸位賢聖都修行無為法，無為法的法則沒有生起，如果沒有生起，那就是無二，如果無二，那就是如如。如如無二，所以大德（離越）為什麼這樣說呢？」這時，無垢施女對（阿那律）說：「世尊稱讚大德在天眼通的人中最為第一。大德用天眼所見，是有實物呢？還是沒有實物呢？如果見到有實物，那就是常見；如果見到沒有實物，那就是斷見；如果離開這兩種邊見，那就是無見。」大德（阿那律）聽后便沉默不語。

大德（阿難）對（阿那律）說：「為什麼不回答無垢施女的提問呢？」

（阿那律）回答（阿難）說：「這位女子所問的是爲了破除假名，所以不能用假名來回答。」

這時，無垢施女對（阿難）說：「世尊稱讚大德在多聞的人中最為第一。這多聞的法，是真實的意義呢？還是文字呢？如果是真實的意義，意義是不可說的。如果不可說，那就不是耳識所能知道的。如果不是耳識所能知道的，就更不可說了。如果是文字，世尊說過要依于了義而不依文字。所以大德（阿難）既不是多聞，也不是了義。」大德（阿難）聽后便沉默不語。

【English Translation】 English version: Among [practitioners], [Aniruddha] was the foremost. When the venerable [Lyeyue] was in meditation, was he meditating with a mind or without a mind? If one enters meditation with a mind, the mind is like an illusion, unreal, and this meditation is also unreal. If one enters meditation without a mind, then all external phenomena, such as grass, trees, branches, leaves, flowers, and fruits, should also attain meditation. Why? Because they are also without a mind.」 The venerable [Lyeyue] then remained silent.

The venerable [Aniruddha] said to [Lyeyue], 「Why do you not answer the question of the immaculate donor woman?」

[Lyeyue] replied to [Aniruddha], 「What this woman asks is the realm of the Buddhas, which is not something that a Sravaka can answer.」

At this time, the immaculate donor woman said, 「Is there a difference between the Dharma of the Buddhas and the Dharma of the Sravakas? If there is a difference, then is there two kinds of unconditioned Dharma? All the sages practice the unconditioned Dharma, and the principle of the unconditioned Dharma has no arising. If there is no arising, then it is non-dual. If it is non-dual, then it is suchness. Suchness is non-dual, so why does the venerable [Lyeyue] say such things?」 At this time, the immaculate donor woman said to [Aniruddha], 「The World Honored One praised the venerable as the foremost among those with divine eyes. With your divine eyes, do you see something or nothing? If you see something, then you see permanence. If you see nothing, then you see annihilation. If you are apart from these two extremes, then you see nothing.」 The venerable [Aniruddha] then remained silent.

The venerable [Ananda] said to [Aniruddha], 「Why do you not answer the question of the immaculate donor woman?」

[Aniruddha] replied to [Ananda], 「What this woman asks is to break down provisional names, so it cannot be answered with provisional names.」

At this time, the immaculate donor woman said to [Ananda], 「The World Honored One praised the venerable as the foremost among those who have heard much. Is this much-heard Dharma the true meaning or just words? If it is the true meaning, the meaning cannot be spoken. If it cannot be spoken, then it is not known by ear consciousness. If it is not known by ear consciousness, then it cannot be spoken. If it is words, the World Honored One said to rely on the definitive meaning and not on words. Therefore, the venerable [Ananda] is neither much-heard nor of definitive meaning.」 The venerable [Ananda] then remained silent.

文殊師利法王子謂大德阿難言：「何為不答無垢施女所問也？」

阿難言：「此女所問多聞離於文字，此則不可以音聲而答。問于平等，平等非心，離心相故。此非學地人法，我何能答耶？此是諸如來法王至彼岸處。」

菩薩品第三

爾時無垢施女謂文殊師利法王子言：「世尊記汝于深解菩薩中最為第一。汝為以十二因緣深為深耶？為以真深為深耶？若以十二因緣深為深，無有眾產生十二因緣深者。所以者何？以十二因緣無來無去故，非眼識所知、非耳鼻舌身意識所知，此中十二因緣非是行法。若以真深為深，真深則非深，亦無得真深者。」

文殊師利答無垢施女言：「以始際深故深。」

無垢施女問文殊師利言：「始際則非際，是故汝知亦非知。」

文殊師利答無垢施女言：「以無知得無得，故言始際耳。」

無垢施女問文殊師利言：「無得之中無有言分，過言語道無有所說。」

文殊師利答無垢施女言：「說假文字說耳。」

無垢施女語文殊師利言：「諸佛菩提過字句言說，是故菩提則不可說。」

爾時無垢施女謂無癡見菩薩言：「汝善男子作是言：『我作是念詣舍衛城，愿令城中眾生必定應得阿耨多羅三藐三菩提者，其所見物儘是如來像

【現代漢語翻譯】現代漢語譯本文殊師利（Manjusri）法王子對大德阿難（Ananda）說：『為什麼不回答無垢施女（Vimaladatta）的提問呢？』阿難說：『這位女子所問的道理超越了文字，不是用言語可以回答的。她問的是平等，而平等不是心，因為它超越了心的概念。這不是初學者所能理解的，我怎麼能回答呢？這是諸佛如來（Tathagata）到達彼岸的境界。』菩薩品第三這時，無垢施女對文殊師利法王子說：『世尊（Buddha）曾說你在深解菩薩中最為第一。你是認為十二因緣（pratītyasamutpāda）深奧，還是認為真深（paramārtha）深奧呢？如果認為十二因緣深奧，那麼沒有眾生能達到十二因緣的深奧。為什麼呢？因為十二因緣無來無去，不是眼識、耳鼻舌身意識所能認識的，十二因緣本身不是一種行為。如果認為真深深奧，那麼真深就不是深，也沒有人能得到真深。』文殊師利回答無垢施女說：『因為始際（pūrvānta）深奧，所以深奧。』無垢施女問文殊師利說：『始際就不是際，所以你的知也不是真正的知。』文殊師利回答無垢施女說：『因為無知而得到無得，所以才說是始際。』無垢施女問文殊師利說：『無得之中沒有言語的成分，超越了言語的表達，沒有什麼可以說的。』文殊師利回答無垢施女說：『只是用假立的文字來說明罷了。』無垢施女對文殊師利說：『諸佛的菩提（bodhi）超越了文字和言語，所以菩提是不可說的。』這時，無垢施女對無癡見菩薩（Amoghadarśana）說：『你這位善男子，如果這樣想：『我想要去舍衛城（Śrāvastī），希望城中的眾生都能必定得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），那麼你所見的一切都將是如來像。』

【English Translation】 English version The Dharma Prince Manjusri (Manjusri, Bodhisattva of wisdom) said to the venerable Ananda (Ananda, Buddha's attendant): 'Why do you not answer the question of the immaculate maiden Vimaladatta (Vimaladatta, a virtuous woman)?' Ananda said: 'What this maiden asks transcends words and cannot be answered with speech. She asks about equality, and equality is not of the mind, for it is beyond the concept of mind. This is not a teaching for those on the path of learning; how can I answer? This is the realm where all Tathagatas (Tathagata, one who has thus gone) reach the other shore.' Chapter Three on Bodhisattvas Then, the immaculate maiden said to the Dharma Prince Manjusri: 'The World Honored One (Buddha) has said that you are the foremost among Bodhisattvas in profound understanding. Do you consider the twelve links of dependent origination (pratītyasamutpāda, the chain of causation) to be profound, or do you consider the ultimate truth (paramārtha, the highest truth) to be profound? If you consider the twelve links of dependent origination to be profound, then no sentient being can attain the profundity of the twelve links. Why? Because the twelve links of dependent origination have no coming and no going, and are not known by eye consciousness, ear, nose, tongue, body, or mind consciousness. The twelve links of dependent origination are not a practice. If you consider the ultimate truth to be profound, then the ultimate truth is not profound, and no one can attain the ultimate truth.' Manjusri answered the immaculate maiden, saying: 'It is profound because of the profundity of the beginning (pūrvānta, the beginning of existence).' The immaculate maiden asked Manjusri: 'The beginning is not a beginning, therefore your knowing is also not true knowing.' Manjusri answered the immaculate maiden, saying: 'Because of not knowing, one attains no attainment, therefore it is called the beginning.' The immaculate maiden asked Manjusri: 'In no attainment, there is no element of speech, it transcends the path of language, there is nothing to say.' Manjusri answered the immaculate maiden, saying: 'It is only spoken using provisional words.' The immaculate maiden said to Manjusri: 'The Bodhi (bodhi, enlightenment) of all Buddhas transcends words and speech, therefore Bodhi is unspeakable.' Then, the immaculate maiden said to the Bodhisattva Amoghadarśana (Amoghadarśana, one with unobstructed vision): 'You, good man, if you think: 『I wish to go to Śrāvastī (Śrāvastī, a major city in ancient India), and I hope that all beings in the city will surely attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, supreme enlightenment),』 then everything you see will be the image of the Tathagata.'

，又令決定於阿耨多羅三藐三菩提。』若見如來時，為色身觀耶？為用法身觀耶？若以色身觀者則不見佛，如世尊說，若見我色身、聞我音聲者，彼人邊見，非為見我。若以法身，法身不可見。所以者何？法身離見聞，不可取故，是以不可見聞。」時無癡見菩薩即便默然。

寶相菩薩謂無癡見菩薩言：「善男子！何故不答無垢施女所問？」

無癡見菩薩言：「無垢施女所問無性法，此無性法不可說，是故不答。」

無垢施女言：「善男子！我不問無性法，無性法不可問。學已而答則無有礙。」

爾時無垢施女謂寶相菩薩言：「善男子！汝言：『我當作是念詣舍衛城，愿令城中一切種族居家寶藏勇出具足七寶。』汝施寶之心，為有染著耶？無染著耶？若有染著，則與凡愚同。所以者何？以凡夫有愛著故。若無愛著，無愛著中無有施寶。」時寶相菩薩即便默然。

時無垢施女謂離惡趣菩薩：「善男子！汝言：『我作是念詣舍衛城，愿令城中若有眾生應墮惡趣者，盡使現世輕受速脫苦惱。』如來說業不可思議，此不可思議業可速斷耶？若可斷者，則違如來所說。若不知，云何而能輕受速斷？若能斷者，于無主法中汝則是主。若能斷者亦當能不斷。」離惡趣菩薩答無垢施女言：「我以願力故能

【現代漢語翻譯】現代漢語譯本：『又使他們決心證得阿耨多羅三藐三菩提（無上正等正覺）。』如果見到如來時，是以色身來觀察呢？還是以法身來觀察呢？如果以色身來觀察，那就見不到佛，正如世尊所說，如果以色身見我，以音聲聞我，那人就執著于邊見，不是真正見到我。如果以法身來觀察，法身是不可見的。為什麼呢？因為法身超越了見聞，不可執取，所以是不可見聞的。」這時，無癡見菩薩就沉默不語。寶相菩薩對無癡見菩薩說：『善男子！為什麼不回答無垢施女所問的問題呢？』無癡見菩薩說：『無垢施女所問的是無性法，這無性法是不可說的，所以我不回答。』無垢施女說：『善男子！我不是問無性法，無性法是不可問的。學習之後再回答就沒有障礙了。』這時，無垢施女對寶相菩薩說：『善男子！你說：『我將這樣想，前往舍衛城，愿城中一切種族居家寶藏都涌現出來，具備七寶。』你施寶的心，是有染著呢？還是沒有染著呢？如果有染著，那就和凡夫一樣。為什麼呢？因為凡夫有愛著。如果沒有愛著，在沒有愛著中就沒有施寶。』這時，寶相菩薩就沉默不語。這時，無垢施女對離惡趣菩薩說：『善男子！你說：『我這樣想，前往舍衛城，愿城中如果有眾生應該墮入惡趣的，都讓他們在現世輕受，迅速脫離苦惱。』如來說業是不可思議的，這不可思議的業可以迅速斷除嗎？如果可以斷除，那就違背瞭如來所說。如果不知道，又怎麼能讓他們輕受迅速斷除呢？如果能斷除，在無主法的狀態中，你就是主宰。如果能斷除，也應當能不斷除。』離惡趣菩薩回答無垢施女說：『我以願力的緣故能夠。』

【English Translation】 English version: 『And also cause them to be determined in Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 When seeing the Tathagata, is it observed through the physical body or through the Dharma body? If observed through the physical body, then the Buddha is not seen. As the World Honored One said, 『If one sees me through my physical body or hears me through my voice, that person is attached to biased views and does not truly see me.』 If observed through the Dharma body, the Dharma body is invisible. Why? Because the Dharma body transcends seeing and hearing, and cannot be grasped, therefore it is invisible and inaudible.」 At that time, the Bodhisattva Wu Chi Jian (Free from Ignorance) remained silent. Bodhisattva Bao Xiang (Precious Appearance) said to Bodhisattva Wu Chi Jian, 『Good man! Why do you not answer the question asked by the maiden Wu Gou Shi (Immaculate Giving)?』 Bodhisattva Wu Chi Jian said, 『What the maiden Wu Gou Shi asked is about the Dharma of no-self-nature, and this Dharma of no-self-nature is inexpressible, therefore I do not answer.』 The maiden Wu Gou Shi said, 『Good man! I am not asking about the Dharma of no-self-nature, for the Dharma of no-self-nature is unaskable. There is no hindrance in answering after learning.』 At that time, the maiden Wu Gou Shi said to Bodhisattva Bao Xiang, 『Good man! You said, 『I will think this way, go to Shravasti, and wish that all the family treasures of all clans in the city would emerge, possessing the seven treasures.』 Is your mind of giving treasures with attachment or without attachment? If with attachment, then it is the same as ordinary people. Why? Because ordinary people have attachment. If without attachment, then in the absence of attachment, there is no giving of treasures.』 At that time, Bodhisattva Bao Xiang remained silent. At that time, the maiden Wu Gou Shi said to Bodhisattva Li E Qu (Free from Evil Paths), 『Good man! You said, 『I will think this way, go to Shravasti, and wish that if there are beings in the city who should fall into evil paths, may they all lightly receive the consequences in this life and quickly escape suffering.』 The Tathagata said that karma is inconceivable. Can this inconceivable karma be quickly eliminated? If it can be eliminated, then it contradicts what the Tathagata said. If you do not know, how can you make them lightly receive and quickly eliminate it? If you can eliminate it, then in the state of ownerless Dharma, you are the master. If you can eliminate it, you should also be able to not eliminate it.』 Bodhisattva Li E Qu answered the maiden Wu Gou Shi, 『I am able to because of the power of my vows.』

令輕受速斷。」

無垢施女問離惡趣菩薩言：「善男子！諸法如性，不可以願力而受。」時離惡趣菩薩即便默然。

爾時無垢施女謂除諸蓋菩薩：「善男子！汝言：『我當作是念，愿令舍衛城中眾生盡除五蓋。』汝作是念：『入是定已，能令眾生不為五蓋所覆。』於此定中，己自在耶？他自在耶？若己自在，無由及彼。一切諸法無至彼者，云何汝入禪定去他五蓋？若他自在，則不能利益於他。」

除諸蓋菩薩答無垢施女言：「此行以慈為首。」

無垢施女問除諸蓋菩薩言：「諸佛皆行慈行。善男子！叵有佛因眾生不以五蓋為患者也？」除諸蓋菩薩即便默然。

時無垢施女謂觀世音菩薩：「善男子！汝言：『我當作是念，愿令舍衛城中眾生牢獄系閉速得解脫，臨當死者即得濟命，恐怖之者即得無畏。』夫言畏者，是有取耶？無取耶？若是有取者，凡愚之人亦復有取，是故不然。若是無取則無所施，無施法中何得有除？」觀世音菩薩即便默然。

辯嚴菩薩謂觀世音菩薩：「善男子！何為不答無垢施女之所問耶？」

觀世音菩薩言：「此女不問生滅法，是故不可答。」

無垢施女問觀世音菩薩言：「叵有是無生無滅問耶？」

觀世音答無垢施女曰：「無生無滅中乃

【現代漢語翻譯】『讓他們輕易地接受並迅速斷除。』

無垢施女問離惡趣菩薩（離惡趣：菩薩名）說：『善男子！諸法的本性如此，不能通過願力來接受。』當時，離惡趣菩薩就沉默不語。

這時，無垢施女對除諸蓋菩薩（除諸蓋：菩薩名）說：『善男子！你說：『我應當這樣想，愿舍衛城中的眾生都消除五蓋（五蓋：貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。』你這樣想：『進入這種禪定后，能使眾生不被五蓋所覆蓋。』在這種禪定中，是你自己自在呢？還是他人自在呢？如果是自己自在，就無法影響到他人。一切諸法都無法到達他人那裡，你如何通過入禪定來去除他人的五蓋呢？如果是他人自在，那就不能利益他人。』

除諸蓋菩薩回答無垢施女說：『這種修行以慈悲為首。』

無垢施女問除諸蓋菩薩說：『諸佛都修行慈悲。善男子！難道有佛是因為眾生不被五蓋所困擾而成就的嗎？』除諸蓋菩薩就沉默不語。

這時，無垢施女對觀世音菩薩（觀世音：菩薩名）說：『善男子！你說：『我應當這樣想，愿舍衛城中的眾生被囚禁在牢獄中的能迅速得到解脫，臨近死亡的人能立即得到救命，恐懼的人能立即得到無畏。』所謂恐懼，是有所執取嗎？還是無所執取呢？如果是有所執取，那麼凡夫俗子也有執取，所以不是這樣。如果是無所執取，那就無所施予，在無施予的法中，怎麼能有去除呢？』觀世音菩薩就沉默不語。

辯嚴菩薩（辯嚴：菩薩名）對觀世音菩薩說：『善男子！為什麼不回答無垢施女的提問呢？』

觀世音菩薩說：『這位女子問的不是生滅法，所以無法回答。』

無垢施女問觀世音菩薩說：『難道有不生不滅的提問嗎？』

觀世音菩薩回答無垢施女說：『在不生不滅中，』

【English Translation】 'Let them easily receive and quickly cut off.'

The Immaculate Giver asked the Bodhisattva Departing from Evil Destinies (Departing from Evil Destinies: name of a Bodhisattva), 'Good man! The nature of all dharmas is such, they cannot be received through the power of vows.' At that time, the Bodhisattva Departing from Evil Destinies immediately remained silent.

Then, the Immaculate Giver said to the Bodhisattva Removing All Coverings (Removing All Coverings: name of a Bodhisattva), 'Good man! You say: 『I should think this way, wishing that all beings in Shravasti would eliminate the five coverings (five coverings: desire, anger, sleepiness, restlessness, doubt).』 You think this way: 『Having entered this samadhi, it can cause beings not to be covered by the five coverings.』 In this samadhi, are you self-mastered? Or are others mastered? If it is self-mastered, there is no way to reach others. All dharmas cannot reach others, how can you remove others' five coverings by entering samadhi? If others are mastered, then you cannot benefit others.'

The Bodhisattva Removing All Coverings answered the Immaculate Giver, 'This practice is headed by compassion.'

The Immaculate Giver asked the Bodhisattva Removing All Coverings, 'All Buddhas practice compassion. Good man! Is there a Buddha who achieved Buddhahood because beings were not troubled by the five coverings?' The Bodhisattva Removing All Coverings immediately remained silent.

Then, the Immaculate Giver said to the Bodhisattva Avalokiteshvara (Avalokiteshvara: name of a Bodhisattva), 'Good man! You say: 『I should think this way, wishing that the beings in Shravasti who are imprisoned in jails can quickly be liberated, those who are near death can immediately be saved, and those who are fearful can immediately become fearless.』 The so-called fear, is it with attachment? Or without attachment? If it is with attachment, then ordinary people also have attachments, so it is not like that. If it is without attachment, then there is nothing to give, and in the dharma of no giving, how can there be removal?' The Bodhisattva Avalokiteshvara immediately remained silent.

The Bodhisattva Eloquence Adorned (Eloquence Adorned: name of a Bodhisattva) said to the Bodhisattva Avalokiteshvara, 'Good man! Why do you not answer the questions of the Immaculate Giver?'

The Bodhisattva Avalokiteshvara said, 'This woman is not asking about the dharma of arising and ceasing, therefore it cannot be answered.'

The Immaculate Giver asked the Bodhisattva Avalokiteshvara, 'Is there a question of non-arising and non-ceasing?'

The Bodhisattva Avalokiteshvara answered the Immaculate Giver, 'In non-arising and non-ceasing,'

無文字言說。」

無垢施女問觀世音言：「諸智慧者于無文字假說文字，然不著文字。法性無礙，是故慧者不礙文字。」

時無垢施女謂辯嚴菩薩：「善男子！汝言：『我當作是念，愿令舍衛城中眾生其見我者皆得辭辯，以諸妙偈互相問答。』善男子！汝此所施辭辯者，以覺起耶？若以覺起者，一切有為皆由覺觀而起，是故非寂靜。若以愛起者，所施則虛。」

辯嚴菩薩答無垢施女言：「此是我初發菩提心時，愿其見我者皆得辭辯，以諸妙偈互相問答。」

時無垢施女問辯嚴菩薩言：「善男子！汝今即有發菩提心願耶？若即有者則是常見，若今無者不可以施彼，是故所愿則虛。」時辯嚴即便默然。

爾時無垢施女謂無癡行菩薩：「善男子！汝言：『我作是念，愿令舍衛城中若有眾生其見我者得無癡見，決定於阿耨多羅三藐三菩提。』此菩提為是有耶？為是無耶？若是有者，是有為菩提執于邊見。若是無者，則是虛妄亦墮邊見。」

時無癡見菩薩答無垢施女言：「此菩提者名之為智。」

無垢施女問無癡見菩薩言：「此智名為生耶？為無生耶？若名為生，則非是善順思惟所生，是有為智，凡愚所知。若名無生，無生中無所有。若無所有則無分別，菩薩、聲聞、辟支佛、諸如

【現代漢語翻譯】現代漢語譯本：『無文字言說。』

無垢施女問觀世音（Avalokiteśvara，菩薩名）說：『諸位有智慧的人，對於沒有文字的真理，會借用文字來表達，但他們不會執著于文字。法的本性是無礙的，所以有智慧的人不會被文字所障礙。』

當時，無垢施女對辯嚴菩薩說：『善男子！你說：『我應當這樣想，愿舍衛城（Śrāvastī，古印度城市名）中的眾生，凡是見到我的，都能獲得辯才，用美妙的偈頌互相問答。』善男子！你所施予的這種辯才，是因覺悟而產生的嗎？如果因覺悟而產生，那麼一切有為法都是由覺觀而生起，所以不是寂靜的。如果因愛慾而產生，那麼你所施予的就虛妄了。』

辯嚴菩薩回答無垢施女說：『這是我最初發菩提心（bodhicitta，成佛的願望）時，希望見到我的人都能獲得辯才，用美妙的偈頌互相問答。』

當時，無垢施女問辯嚴菩薩說：『善男子！你現在還有發菩提心的願望嗎？如果現在還有，那就是常見（認為事物永恒不變的錯誤見解）；如果現在沒有，就不能把這種願望施予他人，所以你的願望是虛妄的。』當時，辯嚴菩薩就沉默不語了。

那時，無垢施女對無癡行菩薩說：『善男子！你說：『我這樣想，愿舍衛城中，凡是見到我的眾生，都能獲得無癡的見解，決定證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，即佛的智慧）。』這菩提是有呢？還是無呢？如果有，那就是有為的菩提，執著于邊見（偏頗的見解）。如果是無，那就是虛妄，也墮入邊見。』

當時，無癡見菩薩回答無垢施女說：『這菩提名為智慧。』

無垢施女問無癡見菩薩說：『這智慧是名為生呢？還是無生呢？如果名為生，那就不是善順思惟所產生的，是有為的智慧，是凡夫愚人所知的。如果名為無生，無生之中什麼都沒有。如果什麼都沒有，那就沒有分別，菩薩、聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）、諸如來（tathāgata，佛的稱號）的差別也就沒有了。』

【English Translation】 English version: 'Speech without words.'

The Immaculate Giver asked Avalokiteśvara (a Bodhisattva): 'Those who are wise, regarding the truth that is without words, use words as a means of expression, yet they do not cling to words. The nature of Dharma is unobstructed, therefore the wise are not hindered by words.'

Then, the Immaculate Giver said to the Eloquent Bodhisattva: 'Good man! You said: 'I should think this way, wishing that all beings in Śrāvastī (an ancient Indian city) who see me may obtain eloquence, and engage in mutual questioning and answering with wonderful verses.' Good man! Is this eloquence that you bestow, arising from enlightenment? If it arises from enlightenment, then all conditioned phenomena arise from perception and contemplation, therefore it is not tranquil. If it arises from desire, then what you bestow is false.'

The Eloquent Bodhisattva replied to the Immaculate Giver: 'This was my wish when I first generated the Bodhicitta (the aspiration for Buddhahood), hoping that those who see me may obtain eloquence, and engage in mutual questioning and answering with wonderful verses.'

Then, the Immaculate Giver asked the Eloquent Bodhisattva: 'Good man! Do you still have the aspiration for Bodhicitta now? If you still have it now, then it is the view of permanence (the mistaken view that things are eternal and unchanging); if you do not have it now, then you cannot bestow this wish upon others, therefore your wish is false.' At that time, the Eloquent Bodhisattva became silent.

Then, the Immaculate Giver said to the Non-Ignorant Practice Bodhisattva: 'Good man! You said: 'I think this way, wishing that all beings in Śrāvastī who see me may obtain non-ignorant views, and be certain of attaining Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the wisdom of a Buddha).' Is this Bodhi existent or non-existent? If it is existent, then it is conditioned Bodhi, clinging to extreme views (biased views). If it is non-existent, then it is false, and also falls into extreme views.'

Then, the Non-Ignorant View Bodhisattva replied to the Immaculate Giver: 'This Bodhi is called wisdom.'

The Immaculate Giver asked the Non-Ignorant View Bodhisattva: 'Is this wisdom called arising or non-arising? If it is called arising, then it is not born from proper contemplation, it is conditioned wisdom, known by ordinary fools. If it is called non-arising, there is nothing in non-arising. If there is nothing, then there is no distinction between Bodhisattvas, Śrāvakas (those who practice by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and all Tathāgatas (a title of the Buddha).'

來菩提無有分別。凡愚之人分別菩提，智慧之人則無分別。」時無癡見菩薩即便默然。

爾時大德須菩提謂諸大德聲聞並諸大菩薩言：「諸大德！我等宜還，不須入舍衛城乞食。所以者何？無垢施女所說即是智者法食。我等今日樂於法食，不須摶食。」

無垢施女問須菩提言：「如說諸法無上無下，於此法中當有何求而行乞耶？大德！不戲論法是比丘所行，不可樂於戲論。此是無依之法，非依止者所行。賢聖所行無有退轉。」

爾時八大聲聞、八大菩薩，梵天等五百婆羅門，無垢施女，波斯匿王及諸大眾，俱詣佛所。到已頂禮佛足，右繞三匝卻坐一面。無垢施女別繞七匝，頂禮佛足，合掌而立以偈問佛：

「我問無等尊，　　應供無量稱，　施眾甘露喜，　　菩薩云何行？　云何在道樹，　　破魔降勞怨？　云何動天地，　　山王及林藪？　云何放光明，　　顯發無量稱？　愿大悲世尊，　　說應菩提行。　云何得總持，　　如來妙音聲？　云何能修持，　　清凈妙勝定？　云何諸行人，　　能得神足力？　今勸請世尊，　　說諸人實行。　云何得專念，　　及與堅固心？　云何得應辯，　　微妙成具足？　云何得順理，　　含眾義圓足？　美說微妙法，　　慧者無

【現代漢語翻譯】現代漢語譯本：『菩提（bodhi，覺悟）的境界是沒有分別的。凡夫俗子才會對菩提有所分別，而有智慧的人則不會有分別。』當時，無癡見菩薩（a bodhisattva named 'Immaculate Vision'）聽后便默然不語。

這時，大德須菩提（Subhuti，佛陀的十大弟子之一）對眾位大德聲聞（arhats，已證悟的聖者）以及各位大菩薩（bodhisattvas，發願成佛的修行者）說道：『諸位大德！我們應該回去了，不必再進舍衛城（Sravasti，古印度城市）去乞食了。這是為什麼呢？因為無垢施女（Immaculate Giver，一位女居士）所說的就是智者的法食。我們今天樂於接受法食，就不需要再吃摶食（指一般的食物）。』

無垢施女問須菩提說：『既然說諸法（dharma，一切事物）無上無下，那麼在這種情況下，還要求什麼而行乞呢？大德！不戲論法（non-conceptual dharma）是比丘（bhikkhu，出家修行者）所應修行的，不應該樂於戲論。這是無所依的法，不是依止者所應修行的。賢聖（arya，聖者）所修行的法是不會退轉的。』

這時，八大聲聞、八大菩薩，梵天（Brahma，印度教神祇）等五百婆羅門（Brahmin，印度教祭司），無垢施女，波斯匿王（Prasenajit，古印度憍薩羅國國王）以及其他大眾，一同前往佛陀所在之處。到達后，他們頂禮佛足，右繞佛三圈，然後退坐一旁。無垢施女則單獨繞佛七圈，頂禮佛足，合掌站立，以偈頌向佛陀請教：

『我向無等尊（佛陀的尊稱）請問，應供（arhat，值得供養的人）無量稱（佛陀的稱號），施予眾生甘露喜悅，菩薩（bodhisattva）應當如何修行？如何能在菩提樹（bodhi tree，佛陀悟道之樹）下，破除魔障，降伏煩惱怨恨？如何能震動天地，以及山王（Mount Meru，佛教宇宙觀中的須彌山）和林藪？如何能放出光明，彰顯無量功德？愿大悲世尊（佛陀的尊稱），開示菩提的修行之道。如何才能獲得總持（dharani，總攝憶持的能力），如來（Tathagata，佛陀的稱號）的微妙音聲？如何才能修持清凈殊勝的禪定（samadhi，專注的禪修狀態）？修行者如何才能獲得神足力（iddhi，神通力）？現在懇請世尊，開示修行者應如何實踐。如何才能獲得專念（ekaggata，專注一境），以及堅固的心？如何才能獲得應辯（pratibhana，無礙辯才），成就微妙圓滿的智慧？如何才能順應真理，包含一切義理，圓滿具足？善說微妙之法，使智者無惑。』

【English Translation】 English version: 'There is no differentiation in Bodhi (enlightenment). Ordinary people differentiate Bodhi, while wise people do not differentiate.' At that time, the Bodhisattva 'Immaculate Vision' remained silent.

Then, the venerable Subhuti (one of the Buddha's ten great disciples) said to the venerable Arhats (enlightened saints) and all the great Bodhisattvas (beings who aspire to Buddhahood): 'Venerable ones! We should return; there is no need to enter Sravasti (an ancient Indian city) to beg for food. Why is that? Because what the Immaculate Giver (a female lay practitioner) has said is the Dharma food of the wise. Today, we are delighted with Dharma food and do not need to eat physical food.'

The Immaculate Giver asked Subhuti: 'Since it is said that all dharmas (phenomena) are neither superior nor inferior, what is there to seek by begging in this context? Venerable one! Non-conceptual dharma is what a bhikkhu (monk) should practice; one should not delight in conceptualization. This is a dharma without reliance, not for those who rely. The practice of the noble ones (aryas) does not regress.'

At that time, the eight great Arhats, the eight great Bodhisattvas, five hundred Brahmins (Hindu priests) including Brahma (a Hindu deity), the Immaculate Giver, King Prasenajit (the king of Kosala in ancient India), and the assembly, all went to where the Buddha was. Having arrived, they bowed at the Buddha's feet, circumambulated him three times to the right, and sat to one side. The Immaculate Giver circumambulated him seven times separately, bowed at the Buddha's feet, and stood with palms joined, asking the Buddha in verse:

'I ask the Unequaled Honored One (a title for the Buddha), the Arhat (worthy of offerings) of immeasurable renown, who bestows the joy of nectar upon beings, how should a Bodhisattva practice? How can one, under the Bodhi tree (the tree under which the Buddha attained enlightenment), break through the hindrances of Mara (the demon), and subdue the vexations of anger and resentment? How can one shake the heavens and the earth, as well as Mount Meru (the central mountain in Buddhist cosmology) and the forests? How can one emit light, revealing immeasurable merits? May the compassionate World Honored One (a title for the Buddha) explain the path of Bodhi practice. How can one obtain dharani (the power of retention), the wondrous voice of the Tathagata (a title for the Buddha)? How can one cultivate pure and supreme samadhi (meditative concentration)? How can practitioners obtain the power of iddhi (supernatural abilities)? Now, I beseech the World Honored One to explain how practitioners should practice. How can one obtain ekaggata (one-pointedness of mind), and a steadfast heart? How can one obtain pratibhana (eloquence), and achieve subtle and complete wisdom? How can one accord with truth, encompassing all meanings, and be perfectly complete? Speaking the subtle Dharma well, so that the wise are without doubt.'

所礙。　云何樂施慧，　　凈戒及忍辱，　善精進禪定，　　智慧照世間？　云何憶宿命，　　天眼明瞭見，　天耳他心智，　　神足過諸剎？　云何不處胎，　　化生蓮花中，　恒于諸佛前，　　說空無我法？　云何等怨親，　　斷愛及荒穢，　志行無高下，　　其猶如風地？　利衰及譭譽，　　稱譏與苦樂，　云何舍八法，　　行世猶如日？　云何不諂諍，　　除我舍憍慢，　寂靜處禪定，　　智者樂實義？　云何不愛樂，　　妻子及財寶？　云何諸行人，　　樂於閑靜處？　云何如飛鳥，　　亦如麟一角？　云何樂正法，　　及樂喜悅心？　云何諸智人，　　觀地水火風，　無傾動分別，　　處禪如虛空，　不行非法行，　　不樂觀他行，　寧舍于身命，　　終不捨離法？　云何于菩提，　　生想如世尊，　生世尊想已，　　能發菩提愿？　云何得凈土，　　及與清凈僧，　智者得長壽，　　稱名獲安樂，　方便至彼岸，　　見諦不取證，　能度無量眾，　　勸樂行善根？　云何得端正，　　及得於化生，　智慧多財寶，　　能知眾生心？　云何憶宿命，　　常與諸佛會，　于千萬億劫，　　恒不生難處？　云何得種好，　　及三十二相？

【現代漢語翻譯】現代漢語譯本如何樂於佈施的智慧，清凈的戒律和忍辱，善於精進禪定，以智慧照亮世間？如何回憶起宿命，以天眼明瞭地看見，擁有天耳和知曉他人心智的能力，以神足通超越諸佛剎土？如何不經歷胎生，而化生於蓮花之中，恒常在諸佛面前，宣說空性無我的法？如何平等對待怨恨和親愛，斷除愛慾和污穢，志向和行為沒有高下之分，如同風和大地一般？如何捨棄利衰、譭譽、稱譏、苦樂這八法，在世間行走如同太陽一般？如何不諂媚爭鬥，去除我執和驕慢，在寂靜之處禪定，智者樂於真實的意義？如何不貪愛妻子和財寶？如何使修行人樂於閑靜之處？如何像飛鳥一樣自由，又像麒麟一樣獨一無二？如何樂於正法，以及樂於喜悅的心情？如何使智者觀察地、水、火、風，沒有傾動和分別，處於禪定如同虛空，不行非法之事，不觀察他人的行為，寧願捨棄生命，也終不捨離佛法？如何對菩提（覺悟）產生像世尊（佛陀）一樣的想法，產生世尊的想法后，能夠發起菩提的願望？如何獲得清凈的佛土，以及清凈的僧團，使智者獲得長壽，稱念佛號獲得安樂，方便到達彼岸，見到真諦而不執著于證悟，能夠度化無量眾生，勸導他們樂於行善？如何獲得端正的相貌，以及化生之身，擁有智慧和眾多財寶，能夠了解眾生的心？如何回憶起宿命，常與諸佛相會，在千萬億劫中，恒常不生於艱難之處？如何獲得美好的種姓，以及三十二相（佛陀的特徵）？

【English Translation】 English version How to rejoice in the wisdom of giving, pure precepts, and patience, Be skilled in diligent meditation, and illuminate the world with wisdom? How to recall past lives, see clearly with the heavenly eye, Possess the heavenly ear and the ability to know others' minds, and surpass all Buddha lands with spiritual powers? How not to be born from a womb, but to be born transformed in a lotus flower, Constantly in front of all Buddhas, expounding the Dharma of emptiness and no-self? How to treat enemies and loved ones equally, cut off desire and defilement, Have no high or low in aspiration and conduct, like the wind and the earth? How to abandon the eight worldly concerns of gain and loss, praise and blame, fame and disgrace, and suffering and joy, Walk in the world like the sun? How not to be flattering or contentious, remove ego and arrogance, Meditate in a quiet place, and the wise rejoice in the true meaning? How not to be attached to wife and children and wealth? How do practitioners rejoice in quiet places? How to be free like a bird, and unique like a unicorn? How to rejoice in the true Dharma, and rejoice in a joyful heart? How do the wise observe earth, water, fire, and wind, Without agitation or discrimination, abide in meditation like the void, Not engage in unlawful actions, not observe the actions of others, Rather give up life than abandon the Dharma? How to generate the thought of Bodhi (enlightenment) like the World Honored One (Buddha), Having generated the thought of the World Honored One, be able to make the vow of Bodhi? How to obtain a pure Buddha land, and a pure Sangha (community), So that the wise may obtain longevity, and obtain peace and joy by reciting the Buddha's name, Conveniently reach the other shore, see the truth without clinging to enlightenment, Be able to liberate countless beings, and encourage them to rejoice in good roots? How to obtain a handsome appearance, and a transformed body, Possess wisdom and abundant wealth, and be able to know the minds of beings? How to recall past lives, always meet with all Buddhas, In countless eons, never be born in difficult places? How to obtain a good lineage, and the thirty-two marks (of a Buddha)?

云何善辭辯，　　及得於應辯？　云何修凈土，　　成就比丘眾，　隨所愿樂處，　　能得生於彼？　導者作何行，　　能得色名稱？　得力精進等，　　云何得不壞？　云何不猶豫，　　能行菩薩道，　去離諸掉悔，　　為眾生說法？　于佛法眾中，　　云何得最勝，　寧捨己身命，　　而不誹謗法？　世尊無不知，　　今世及未來，　愿大智世尊，　　次說菩薩行。」

菩薩行品第四

爾時世尊贊無垢施女言：「善哉善哉！汝為多安樂利益諸眾生故、憐愍世間諸天人故，問于如來諸菩薩摩訶薩如斯之行。諦聽諦聽，善思念之，吾當為汝分別解說。」

時無垢施女及諸大眾皆稱：「善哉！愿樂欲聞。」

爾時世尊即便為說：「菩薩成就四法能破諸魔。何等為四？於他利養不生憎嫉，去離兩舌，勸多眾生令種善根，於一切眾生生慈愍心。無垢施女！是為菩薩成就四法能破諸魔。」

爾時世尊欲重宣此義而說偈言：

「不生憎嫉心，　　及以兩舌語，　能教多眾生，　　種善法根栽，　能修廣慈心，　　普及於十方，　善行此行者，　　能摧諸魔怨。

「無垢施女！若菩薩成就四法者，能放光明過無量佛土。何謂為四？能施燈明，法欲滅時護持正

【現代漢語翻譯】現代漢語譯本『如何才能善於辭辯，以及獲得應有的辯才？』『如何修持清凈的佛土，成就比丘僧團，並能隨心所愿地往生到彼處？』『導師應如何修行，才能獲得美好的色身和名聲？』『如何獲得力量、精進等，並使其不被破壞？』『如何才能不猶豫，修行菩薩道，遠離各種散亂和後悔，為眾生說法？』『在佛法僧三寶中，如何才能獲得最殊勝的地位，寧可捨棄自己的生命，也不誹謗佛法？』『世尊您無所不知，包括今生和未來，愿大智的世尊，接下來為我們講述菩薩的修行。』

菩薩行品第四

這時，世尊讚歎無垢施女說：『善哉善哉！你爲了讓眾多眾生獲得安樂和利益，爲了憐憫世間諸天人，才向如來詢問諸菩薩摩訶薩的修行。仔細聽，仔細聽，好好思考，我將為你們分別解說。』

當時，無垢施女和所有大眾都稱讚說：『善哉！我們願意聽聞。』

這時，世尊就為他們開示說：『菩薩成就四種法，就能破除一切魔障。是哪四種呢？對於他人的利養不生嫉妒，遠離兩舌，勸導眾多眾生種植善根，對一切眾生生起慈悲憐憫之心。無垢施女！這就是菩薩成就四法能破除一切魔障。』

這時，世尊爲了重申這個道理，就說了偈語：『不生嫉妒心，以及兩舌語，能教導眾多眾生，種植善法的根基，能修習廣大的慈悲心，普及到十方，善於修行這些行為的人，就能摧毀一切魔怨。』

『無垢施女！如果菩薩成就四種法，就能放出光明，照耀超過無量佛土。哪四種呢？能佈施燈明，在佛法將要滅絕時護持正法，

【English Translation】 English version 'How does one become skilled in eloquence, and attain the eloquence that is due?' 'How does one cultivate a pure land, accomplish a community of Bhikshus (monks), and be able to be reborn there according to one's wishes?' 'What practices should a guide undertake to obtain a beautiful form and reputation?' 'How does one obtain strength, diligence, etc., and ensure they are not destroyed?' 'How can one, without hesitation, practice the Bodhisattva path, be free from distractions and regrets, and teach the Dharma to sentient beings?' 'Among the Buddha, Dharma, and Sangha (community), how can one attain the most supreme position, willing to give up one's own life rather than slander the Dharma?' 'World Honored One, you know everything, including the present and the future. May the World Honored One of great wisdom, next explain the practices of a Bodhisattva.'

Chapter Four: Practices of a Bodhisattva

At that time, the World Honored One praised the Immaculate Giver Maiden, saying: 'Excellent, excellent! For the sake of bringing peace and benefit to many sentient beings, and out of compassion for the gods and humans of the world, you have asked the Tathagata (Buddha) about the practices of the Bodhisattva Mahasattvas (great Bodhisattvas). Listen carefully, listen carefully, and contemplate well. I will explain it to you in detail.'

At that time, the Immaculate Giver Maiden and all the assembly exclaimed: 'Excellent! We are eager to hear.'

Then, the World Honored One immediately began to explain: 'A Bodhisattva who accomplishes four dharmas (teachings) can break through all demonic obstacles. What are the four? Not giving rise to jealousy towards others' gains, abstaining from divisive speech, encouraging many sentient beings to plant roots of goodness, and giving rise to a compassionate heart towards all sentient beings. Immaculate Giver Maiden! These are the four dharmas that a Bodhisattva accomplishes to break through all demonic obstacles.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Not giving rise to a jealous heart, and abstaining from divisive speech, able to teach many sentient beings, to plant the roots of good dharma, able to cultivate a vast heart of compassion, extending to the ten directions, one who practices these actions well, can destroy all demonic enemies.'

'Immaculate Giver Maiden! If a Bodhisattva accomplishes four dharmas, they can emit light that surpasses countless Buddha lands. What are the four? Being able to offer light, protecting the true Dharma when it is about to perish,

法，能為放逸及墮難處眾生故往其所而為說法，能以寶飾瓔絡施佛塔廟。是為菩薩成就四法能放光明過十方剎。」

爾時世尊欲重宣此義而說偈言：

「若能施燈明，　　法末中護法，　開導難放逸，　　寶飾施佛廟，　是故諸菩薩，　　能放凈光明，　過無量佛土，　　所照無邊涯，　蒙光皆安樂，　　即發無上心。

「無垢施女！若菩薩能成就四法者，能振動無量無邊諸佛剎土。何謂為四？如所說行，得深法忍，堅持善法，化無量眾生行阿耨多羅三藐三菩提。是為菩薩成就四法，能震動無量無邊諸佛剎土。」

爾時世尊欲重明此義而說偈言：

「如所說修行，　　善解深法忍，　欲得白凈法，　　堅持諸妙行，　能教無量眾，　　發於菩提心，　行此四法者，　　能動無量剎。

「無垢施女！若菩薩成就四法者，得陀羅尼。何謂為四？能施凈妙種種所須，莊嚴諸婇女須者便施與，常以種種法讚歎諸如來，親近多修習般若波羅蜜。是謂菩薩成就四法得諸陀羅尼。」

爾時世尊欲重明此義而說偈言：

「若行種種施，　　能得陀羅尼，　莊嚴好婇女，　　隨意之所須，　悉皆能充足，　　常讚歎如來，　修諸實智慧，　　世尊之所許。　以此四事者，　

【現代漢語翻譯】現代漢語譯本『法』，能夠爲了那些放縱懈怠、身處困境的眾生前往他們所在之處為他們說法，能夠用寶貴的裝飾品和瓔珞供奉佛塔和寺廟。這就是菩薩成就四種法，能夠放出光明照耀超過十方世界。

這時，世尊想要再次宣說這個道理，就說了偈語：

『如果能夠施捨燈火光明，在佛法衰微時護持佛法，開導那些難以不放縱的人，用寶貴的裝飾品供奉佛廟，因此，這些菩薩能夠放出清凈的光明，照耀超過無量佛土，所照之處沒有邊際，蒙受光明的眾生都安樂，立即發起無上菩提心。』

『無垢施女（Vimaladatta，菩薩名）！如果菩薩能夠成就四種法，就能夠震動無量無邊的諸佛剎土。哪四種呢？就是按照所說的去修行，獲得甚深的法忍，堅持善法，教化無量眾生修行阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這就是菩薩成就四種法，能夠震動無量無邊的諸佛剎土。』

這時，世尊想要再次闡明這個道理，就說了偈語：

『按照所說的去修行，善於理解甚深的法忍，想要獲得清凈的法，堅持各種美好的行為，能夠教導無量眾生，發起菩提心，修行這四種法的人，能夠震動無量佛土。』

『無垢施女！如果菩薩成就四種法，就能獲得陀羅尼（dharani，總持）。哪四種呢？能夠施捨清凈美好的各種所需之物，用莊嚴的婇女（cainu，宮女）來滿足需要的人，常常用各種佛法讚歎諸如來，親近並多次修習般若波羅蜜（Prajnaparamita，智慧到彼岸）。這就是菩薩成就四種法，獲得各種陀羅尼。』

這時，世尊想要再次闡明這個道理，就說了偈語：

『如果進行各種施捨，就能獲得陀羅尼，用莊嚴美好的婇女，滿足他們所需要的，都能使他們充足，常常讚歎如來，修習真實的智慧，這是世尊所允許的。通過這四件事，』

【English Translation】 English version 'Dharma' is able to go to the places of those beings who are lax and in difficult situations, and preach the Dharma for them. It is able to use precious ornaments and necklaces to make offerings to stupas and temples. This is how a Bodhisattva achieves four dharmas and is able to emit light that shines beyond the ten directions.

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'If one can give the light of lamps, protect the Dharma during its decline, guide those who are difficult to not be lax, and offer precious ornaments to Buddhist temples, therefore, these Bodhisattvas can emit pure light, shining beyond immeasurable Buddha lands, with no boundaries to where it reaches. All beings who receive the light will be at peace and will immediately generate the unsurpassed Bodhi mind.'

'Vimaladatta (Immaculate Giver, name of a Bodhisattva)! If a Bodhisattva can achieve four dharmas, they can shake immeasurable and boundless Buddha lands. What are the four? They are to practice as taught, attain deep forbearance of the Dharma, uphold good dharmas, and transform immeasurable beings to practice Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is how a Bodhisattva achieves four dharmas and is able to shake immeasurable and boundless Buddha lands.'

At that time, the World Honored One, wishing to further clarify this meaning, spoke in verse:

'To practice as taught, to understand the deep forbearance of the Dharma, to desire to obtain pure dharmas, to uphold all wonderful practices, to be able to teach immeasurable beings, to generate the Bodhi mind, those who practice these four dharmas can shake immeasurable lands.'

'Vimaladatta! If a Bodhisattva achieves four dharmas, they will obtain dharanis (mantras). What are the four? They are to give pure and wonderful necessities of all kinds, to provide adorned maidens (cainu) to those who need them, to constantly praise the Tathagatas with various dharmas, and to be close to and repeatedly practice Prajnaparamita (Perfection of Wisdom). This is how a Bodhisattva achieves four dharmas and obtains various dharanis.'

At that time, the World Honored One, wishing to further clarify this meaning, spoke in verse:

'If one performs various acts of giving, one can obtain dharanis, using adorned and beautiful maidens, fulfilling their needs, being able to satisfy them all, constantly praising the Tathagatas, practicing true wisdom, this is what the World Honored One allows. Through these four things,'

即得陀羅尼，　于百千億劫，　　所聞終不忘，　十方佛所說，　　盡能受憶念。

「無垢施女！若菩薩成就四法者，能得三昧。何謂為四？多厭患生死，常樂閑靜處，常勤精進，善能成就諸所作業。是為菩薩成就四法能得三昧。」

爾時世尊欲重宣此義而說偈言：

「舍離諸有生，　　獨行如騏驎，　善男子勤行，　　成就所作業。　慧者能成就，　　此四勝妙法，　親近於菩提，　　求諸最勝法。　有寂靜意者，　　能得諸三昧，　覺了勝菩提，　　諸佛之行處。

「無垢施女！若菩薩成就四法能得神足。何謂為四？身輕故，心輕故，於一切法中無依止故，受四界為空界故。是為菩薩成就四法能得神足。」

爾時世尊欲重明此義而說偈言：

「身心輕亦爾，　　智者不著法，　受此諸四界，　　與空界同等。　具此四法者，　　能得乘神足，　一念過億剎，　　供養爾所佛。

「無垢施女！若菩薩成就四法得殊妙端正。何謂為四？去諸荒穢不行瞋恚，樂凈佛塔廟妙飾以供養，住威儀持戒常先意問訊，不譏說法者恒生世尊想。是為菩薩成就四法得殊妙端正。」

爾時世尊欲重宣此義而說偈言：

「不瞋惱他人，　　去離荒穢行，　掃灑世尊廟

【現代漢語翻譯】現代漢語譯本即刻獲得陀羅尼（總持，記憶法門），在百千億劫的時間裡，所聽聞的都不會遺忘，十方諸佛所說的法，都能接受並憶念。

『無垢施女！如果菩薩成就四種法，就能獲得三昧（禪定）。哪四種呢？非常厭惡生死輪迴，常常喜歡在清凈的地方，常常勤奮精進，善於成就所做的一切事業。這就是菩薩成就四種法能獲得三昧。』

這時，世尊想再次宣說這個道理，就說了偈語：

『捨棄各種有生之法，獨自修行如同麒麟一般，善男子勤奮修行，成就所做的事業。有智慧的人能成就，這四種殊勝微妙的法，親近於菩提（覺悟），尋求各種最殊勝的法。有寂靜心意的人，能獲得各種三昧，覺悟了殊勝的菩提，這是諸佛所行之處。

『無垢施女！如果菩薩成就四種法，就能獲得神足（神通）。哪四種呢？身體輕盈，心念輕盈，對於一切法都沒有執著，將地、水、火、風四界都看作是空界。這就是菩薩成就四種法能獲得神足。』

這時，世尊想再次闡明這個道理，就說了偈語：

『身體和心念都輕盈，有智慧的人不執著於法，將這地、水、火、風四界，看作與空界相同。具備這四種法的人，能獲得乘神足的能力，一念之間就能超越億萬佛剎，供養那麼多的佛。』

『無垢施女！如果菩薩成就四種法，就能獲得殊妙端正的相貌。哪四種呢？去除各種粗暴的行為，不生嗔恨，喜歡清凈的佛塔廟宇，用美好的裝飾來供養，舉止威儀，持守戒律，常常先問候他人，不譏諷說法的人，恒常生起對世尊的敬仰。這就是菩薩成就四種法能獲得殊妙端正的相貌。』

這時，世尊想再次宣說這個道理，就說了偈語：

『不嗔恨惱怒他人，去除粗暴的行為，清掃世尊的廟宇

【English Translation】 English version Immediately obtaining Dharani (a mnemonic device, a method of remembering), In hundreds of thousands of millions of kalpas (eons), what has been heard will never be forgotten, The teachings spoken by the Buddhas of the ten directions, all can be received and remembered.

'Immaculate Giver! If a Bodhisattva accomplishes four dharmas, they can attain Samadhi (meditative absorption). What are the four? Greatly loathing birth and death, always delighting in quiet places, always diligently striving, and being skilled in accomplishing all tasks. These are the four dharmas that a Bodhisattva accomplishes to attain Samadhi.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Abandoning all forms of existence, walking alone like a unicorn, A virtuous man diligently practices, accomplishing the tasks he undertakes. The wise can accomplish, these four supreme and wondrous dharmas, Drawing near to Bodhi (enlightenment), seeking all the most supreme dharmas. Those with a tranquil mind, can attain all Samadhis, Awakening to supreme Bodhi, the path where all Buddhas tread.'

'Immaculate Giver! If a Bodhisattva accomplishes four dharmas, they can attain supernatural powers. What are the four? Having a light body, having a light mind, having no attachment to any dharma, and perceiving the four elements as the empty realm. These are the four dharmas that a Bodhisattva accomplishes to attain supernatural powers.'

At that time, the World Honored One, wishing to further clarify this meaning, spoke in verse:

'Body and mind are light as well, the wise do not cling to dharmas, Perceiving these four elements, as being the same as the empty realm. Those who possess these four dharmas, can attain the power of supernatural travel, In a single thought, they can surpass billions of Buddha-lands, making offerings to that many Buddhas.'

'Immaculate Giver! If a Bodhisattva accomplishes four dharmas, they can attain a supremely beautiful and upright appearance. What are the four? Abandoning all coarse behaviors, not giving rise to anger, delighting in clean Buddha pagodas and temples, making offerings with beautiful decorations, maintaining dignified conduct, upholding precepts, always greeting others first, not criticizing those who preach the Dharma, and constantly giving rise to reverence for the World Honored One. These are the four dharmas that a Bodhisattva accomplishes to attain a supremely beautiful and upright appearance.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Not being angry or vexing others, abandoning coarse behaviors, Sweeping the temples of the World Honored One

，　　恭敬獻飾寶，　常持于凈戒，　　發意先問訊，　於法師無礙，　　敬心如世尊。　行此四善事，　　是謂勇健者，　殊妙最第一，　　見者莫不歡。

「無垢施女！若菩薩成就四法能得化生。何謂為四？雕刻蓮花、坐佛形像，以優缽羅花、缽頭摩花、拘末頭花、分陀利花及餘種種雜妙諸花，滿掬以散如來及諸塔廟；志願利益無量眾生，恒行和敬不譏彼短；所種善根為利益安樂多眾生脫生死苦惱；愿成阿耨多羅三藐三菩提故。是為菩薩成就四法能得化生。」

爾時世尊欲重宣此義而說偈言：

「刻花坐尊像，　　種種花供養，　利益不惱眾，　　化生諸佛剎，　恒發弘誓願，　　度十方眾生，　以此四妙行，　　恒生諸佛剎。

「無垢施女！若菩薩成就四法得大財富。何謂為四？乞者不逆，于所施物不生愛惜，恒愿眾生獲多財寶，舍離諸見順於正信。是為菩薩成就四法得大財富。」

爾時世尊欲重明此義而說偈言：

「施心無所逆，　　于財無吝惜，　信解諸佛法，　　生生獲財富，　信解無諂嫉，　　不訟彼過患，　專心一向信，　　是故得財寶。

「無垢施女！若菩薩成就四法得大智慧。何謂為四？於他法中不生憎嫉，說除過法令無疑悔，勤精進

者勸不令廢，己身常樂多修空法。是為菩薩成就四法得大智慧。」

爾時世尊欲重宣此義而說偈言：

「不嫉于正法，　　教他除疑悔，　常將導眾生，　　修佛諸空行。　智者樂此法，　　得智慧名稱，　善解諸佛語，　　速成兩足尊。

「無垢施女！若菩薩成就四法憶識宿命。何謂為四？學問誦習有所忘失者為作憶念、忘者為說；恒出適意好聲令人樂聞；常行法施不令有廢，為脫生死趣向泥洹故；愿如善財入禪方便。是為菩薩成就四法能憶宿命。」

爾時世尊欲重宣此義而說偈言：

「廢忘令憶念，　　恒出適意音，　說法不疲倦，　　常修諸定相。　以此四法者，　　鹹得識宿命，　能憶無量劫，　　速悟佛行處。

「無垢施女！若菩薩成就四法常遇諸佛。何謂為四？寧捨身命不誹謗法，寧捨身命不謗菩薩，寧捨身命不親近惡知識，憶念諸佛無有厭足。是為菩薩成就四法常遇諸佛。」

爾時世尊欲重宣此義而說偈言：

「不謗于菩提，　　亦不毀菩薩，　樂離惡知識，　　念諸佛無厭。　大德行此行，　　得值遇諸佛，　未成正覺頃，　　恒與諸佛會。

「無垢施女！若菩薩成就四法得三十二相身。何謂為四？采諸珍寶散佛塔廟；以種種香油涂

【現代漢語翻譯】現代漢語譯本『勸導他人不要廢棄正法，自己常常喜樂於修習空性之法。這就是菩薩成就四法而獲得大智慧。』當時，世尊爲了重申這個道理，說了偈語：『不嫉妒正法，教導他人消除疑惑和後悔，常常引導眾生，修習佛陀的各種空性修行。智者樂於此法，獲得智慧的美名，善於理解諸佛的教誨，迅速成就兩足尊（佛陀）。』『無垢施女（Vimaladatta，菩薩名）！如果菩薩成就四法，就能憶起宿命。哪四法呢？對於學習誦讀有所遺忘的人，為他們憶念，對於遺忘的人，為他們解說；常常發出悅耳動聽的聲音，使人樂於聽聞；常常進行法佈施，不讓它廢棄，爲了使眾生脫離生死，趨向涅槃的緣故；愿像善財童子（Sudhana）一樣進入禪定方便。這就是菩薩成就四法，能夠憶起宿命。』當時，世尊爲了重申這個道理，說了偈語：『使遺忘的憶念起來，常常發出悅耳的聲音，說法不感到疲倦，常常修習各種禪定之相。具備這四法的人，都能憶起宿命，能夠憶起無量劫的事情，迅速領悟佛陀的修行之處。』『無垢施女！如果菩薩成就四法，就能常常遇到諸佛。哪四法呢？寧可捨棄生命也不誹謗佛法，寧可捨棄生命也不誹謗菩薩，寧可捨棄生命也不親近惡知識，憶念諸佛沒有厭倦。這就是菩薩成就四法，能夠常常遇到諸佛。』當時，世尊爲了重申這個道理，說了偈語：『不誹謗菩提（Bodhi，覺悟），也不譭謗菩薩，樂於遠離惡知識，憶念諸佛沒有厭倦。大德修行此行，就能值遇諸佛，在沒有成就正覺（Sammasambuddha，正等覺）之前，常常與諸佛相會。』『無垢施女！如果菩薩成就四法，就能獲得三十二相（Lakshana，佛的三十二種殊勝相好）之身。哪四法呢？採集各種珍寶散佈在佛塔廟中；用各種香油塗抹

【English Translation】 English version 'Advising others not to abandon the Dharma, one should always rejoice in practicing the emptiness teachings. This is how a Bodhisattva achieves four qualities and attains great wisdom.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Not being jealous of the true Dharma, teaching others to dispel doubts and regrets, always guiding sentient beings, practicing the Buddha's various emptiness practices. The wise rejoice in this Dharma, attain the name of wisdom, understand the teachings of all Buddhas, and quickly become the Two-Legged Honored One (Buddha).' 'Vimaladatta (Immaculate Giver), if a Bodhisattva achieves four qualities, they can remember their past lives. What are the four? For those who have forgotten what they have learned and recited, to help them remember; for those who have forgotten, to explain it to them; to always utter pleasant and agreeable sounds that people love to hear; to always practice Dharma giving, not letting it be abandoned, for the sake of liberating beings from birth and death, and leading them towards Nirvana; to aspire to enter meditative practices like Sudhana. This is how a Bodhisattva achieves four qualities and can remember their past lives.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'To make the forgotten remember, to always utter pleasant sounds, to speak the Dharma without fatigue, to always practice various meditative states. Those who possess these four qualities can all remember their past lives, can remember countless kalpas, and quickly understand the Buddha's path of practice.' 'Vimaladatta, if a Bodhisattva achieves four qualities, they will always encounter all Buddhas. What are the four? Rather than abandoning life, not to slander the Dharma; rather than abandoning life, not to slander Bodhisattvas; rather than abandoning life, not to associate with evil friends; to remember all Buddhas without weariness. This is how a Bodhisattva achieves four qualities and can always encounter all Buddhas.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Not to slander Bodhi (Enlightenment), nor to defame Bodhisattvas, to delight in being apart from evil friends, to remember all Buddhas without weariness. A great virtuous one who practices this will encounter all Buddhas, and before attaining Sammasambuddha (Perfect Enlightenment), will always be in the company of all Buddhas.' 'Vimaladatta, if a Bodhisattva achieves four qualities, they will attain a body with the thirty-two marks (Lakshana, the thirty-two auspicious marks of a Buddha). What are the four? To gather various treasures and scatter them in Buddha stupas and temples; to anoint with various fragrant oils

塔基座；以雜花鬘嚴飾塔廟，以種種伎樂而以供養；常給侍賢聖初不違離。是為菩薩成就四法得三十二相。」

爾時世尊欲重宣此義而說偈言：

「采寶散塔廟，　　又以香油涂，　雜花眾伎樂，　　給侍適賢聖。　具相莊嚴身，　　端妙殊特好，　以此得眾相，　　以嚴人中尊。

「無垢施女！若菩薩成就四法得八十隨形好。何謂為四？脫眾妙衣以敷法座，給侍一切終無疲厭，詣說法處無勝論心、恭敬大眾但生世尊想，勸多眾生髮菩提心。是為菩薩成就四法得八十隨形好。」

爾時世尊欲重宣此義而說偈言：

「敷座眾妙衣，　　供養無疲厭，　不與持法競，　　勸眾發道心。　能行此法者，　　速得成眾好，　菩薩親近行，　　具好八十種。

「無垢施女！若菩薩成就四法得善應辯。何謂為四？受持親近菩薩法藏；晝夜六時誦三陰經；諸佛菩提無生無滅世所難信，然能受持讀誦；廣為他說令得喜悅、不愛身命。是為菩薩成就四法得善應辯。」

爾時世尊欲重宣此義而說偈言：

「護持菩薩藏，　　勇猛誦三陰，　無生世相追，　　方便說令喜，　不愛于身命，　　持十力正法，　無疑慮而行，　　最上勝菩提。　修此甚深法，　　便能得應辯，　譬

【現代漢語翻譯】現代漢語譯本『建造佛塔的基座；用各種花環裝飾佛塔和寺廟，用各種音樂進行供養；經常侍奉賢聖，從不違背或遠離。這就是菩薩成就四法而獲得三十二相的原因。』

這時，世尊想再次宣說這個道理，就說了偈語：

『採集寶物散佈在佛塔和寺廟，又用香油塗抹，用各種鮮花和音樂，侍奉並使賢聖感到舒適。具備莊嚴的相貌，端正美妙，特別美好，因此獲得各種相好，以此來莊嚴人中之尊。』

『無垢施女（Vimaladatta，菩薩名）！如果菩薩成就四法，就能獲得八十隨形好。哪四法呢？脫下各種美妙的衣服來鋪設法座，侍奉一切眾生，永不感到疲倦厭煩，前往說法之處，沒有爭論之心，恭敬大眾，只生起對世尊的敬仰，勸導眾多眾生髮起菩提心。這就是菩薩成就四法而獲得八十隨形好的原因。』

這時，世尊想再次宣說這個道理，就說了偈語：

『用各種美妙的衣服鋪設法座，供養眾生永不疲倦厭煩，不與持法者爭論，勸導眾生髮起道心。能夠實行這些法的人，很快就能成就各種美好，菩薩親近修行，具足八十種隨形好。』

『無垢施女！如果菩薩成就四法，就能獲得善巧的辯才。哪四法呢？受持並親近菩薩的法藏；晝夜六時誦持三陰經（蘊、處、界）；諸佛的菩提是無生無滅的，世間難以相信，但能夠受持讀誦；廣泛地為他人宣說，使他們感到喜悅，不愛惜自己的身命。這就是菩薩成就四法而獲得善巧辯才的原因。』

這時，世尊想再次宣說這個道理，就說了偈語：

『護持菩薩的法藏，勇猛地誦持三陰經，追隨無生的世相，方便地宣說使人喜悅，不愛惜自己的身命，持守十力（Tathāgata-bala，如來十力）的正法，沒有疑慮地修行，達到最上殊勝的菩提。修習這種甚深的法，就能獲得善巧的辯才，譬如』

【English Translation】 English version 'Building the base of stupas; adorning stupas and temples with various flower garlands, making offerings with various music; constantly serving the virtuous and sages, never deviating or departing. This is why a Bodhisattva achieves four dharmas and obtains the thirty-two marks.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Gathering treasures to scatter in stupas and temples, and anointing them with fragrant oils, using various flowers and music, serving and making the virtuous and sages comfortable. Possessing dignified appearances, upright and wonderful, especially beautiful, thus obtaining various marks, using them to adorn the most honored among people.'

'Vimaladatta (Immaculate Giver, a Bodhisattva name)! If a Bodhisattva achieves four dharmas, they will obtain the eighty minor marks. What are the four? Taking off various exquisite clothes to spread out as a Dharma seat, serving all beings without ever feeling tired or weary, going to places where the Dharma is preached without a competitive mind, respecting the assembly, only giving rise to reverence for the World Honored One, and encouraging many beings to generate the Bodhi mind. This is why a Bodhisattva achieves four dharmas and obtains the eighty minor marks.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Spreading out various exquisite clothes as a Dharma seat, making offerings without fatigue or weariness, not competing with those who uphold the Dharma, encouraging beings to generate the path mind. Those who can practice these dharmas will quickly achieve various perfections, Bodhisattvas practice diligently, possessing the eighty minor marks.'

'Vimaladatta! If a Bodhisattva achieves four dharmas, they will obtain skillful eloquence. What are the four? Upholding and being close to the Bodhisattva's Dharma treasury; reciting the three aggregates (skandhas), the six sense bases (ayatanas), and the eighteen realms (dhatus) sutras during the six periods of day and night; the Bodhi of all Buddhas is unborn and unceasing, which is difficult for the world to believe, yet they can uphold and recite it; widely explaining it to others, making them joyful, and not cherishing their own lives. This is why a Bodhisattva achieves four dharmas and obtains skillful eloquence.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Protecting the Bodhisattva's Dharma treasury, courageously reciting the three aggregates, following the unborn worldly appearances, skillfully explaining to make people joyful, not cherishing one's own life, upholding the true Dharma of the ten powers (Tathāgata-bala, the ten powers of a Tathagata), practicing without doubt, reaching the supreme and excellent Bodhi. Cultivating this profound Dharma, one can obtain skillful eloquence, like'

如雜花鬘，　　天人所樂見。

「無垢施女！若菩薩成就四法得清凈土。何謂為四？不嫉妒故，等心故，護菩提行故，不親近四部眾故。是為菩薩成就四法得清凈土。」

爾時世尊欲重宣此義而說偈言：

「不嫉於他人，　　見彼得利喜，　等心行大慈，　　化眾無染著。　行此四無量，　　智者善守護，　得凈土無難，　　速成無上道。

「無垢施女！若菩薩成就四法得清凈眾。何謂為四？不悕望他徒眾故，不和合者攝令和解，學問誦習者給其所須，舍離兩舌。是為菩薩成就四法得清凈眾。」

爾時世尊欲重宣此義而說偈言：

「終不望他眾，　　離者能令合，　給學人所乏，　　不離別眾生。　能行此四事，　　便得清凈眾，　為清眾故行，　　極苦亦不捨。

「無垢施女！若菩薩成就四法，所愿佛土隨愿得生。何謂為四？於他名譽利養法中不生憎嫉；專心修習六波羅蜜；於一切菩薩生世尊想；從初發心乃至道場常等心觀，終不為利養名譽諂曲虛贊故。是為菩薩成就四法，隨所愿土即得往生。」

爾時世尊欲重宣此義而說偈言：

「不憎他名利，　　求清凈六度，　等尊觀菩薩，　　終不諂求名。　菩薩行此善，　　能見十方界，　隨心之所愿，

【現代漢語翻譯】現代漢語譯本：

就像用各種鮮花編織成的花環，天人和世人都喜歡見到。

『無垢施女（Vimaladatta，意為無垢的施予者）！如果菩薩成就四種法，就能得到清凈的佛土。是哪四種呢？不嫉妒他人，以平等心對待一切眾生，守護菩提的修行，不親近四部眾（比丘、比丘尼、優婆塞、優婆夷）。這就是菩薩成就四法而得到清凈佛土。』

這時，世尊爲了重申這個道理，說了偈語：

『不嫉妒他人，見到他人獲得利益就歡喜，以平等心行大慈，教化眾生沒有執著。修行這四種無量心，有智慧的人善於守護，得到清凈的佛土沒有困難，迅速成就無上的道。

『無垢施女！如果菩薩成就四種法，就能得到清凈的僧眾。是哪四種呢？不希望得到他人的徒眾，使不和合的人和解，對於學習和誦經的人給予他們所需的，捨棄兩舌（挑撥離間）。這就是菩薩成就四法而得到清凈的僧眾。』

這時，世尊爲了重申這個道理，說了偈語：

『永遠不希望得到他人的徒眾，使離散的人能夠和合，給予學習的人所缺乏的，不離間眾生。能夠修行這四件事，就能得到清凈的僧眾，爲了清凈的僧眾而修行，即使極其辛苦也不放棄。

『無垢施女！如果菩薩成就四種法，所希望的佛土就能隨愿往生。是哪四種呢？對於他人的名譽和利益不生憎恨嫉妒；專心修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）；對於一切菩薩生起如同世尊一樣的尊敬；從最初發心直到成道，始終以平等心看待，永遠不爲了利益和名譽而諂媚虛偽地讚美。這就是菩薩成就四法，隨所希望的佛土就能往生。』

這時，世尊爲了重申這個道理，說了偈語：

『不憎恨他人的名譽和利益，追求清凈的六度，以如同尊敬世尊的心態看待菩薩，永遠不諂媚地追求名譽。菩薩修行這些善法，能夠見到十方世界，隨心所愿，』 English version:

Like a garland of various flowers, pleasing to gods and humans alike.

'Vimaladatta (Immaculate Giver)! If a Bodhisattva accomplishes four dharmas, they will attain a pure land. What are the four? Not being jealous, having an equal mind, protecting the practice of Bodhi, and not being close to the four assemblies (monks, nuns, laymen, laywomen). This is how a Bodhisattva achieves four dharmas and attains a pure land.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Not being jealous of others, rejoicing when they gain benefits, practicing great compassion with an equal mind, transforming beings without attachment. Practicing these four immeasurables, the wise ones guard them well, attaining a pure land is not difficult, quickly achieving the unsurpassed path.

'Vimaladatta! If a Bodhisattva accomplishes four dharmas, they will attain a pure assembly. What are the four? Not desiring the followers of others, reconciling those who are not in harmony, providing for those who study and recite, and abandoning divisive speech. This is how a Bodhisattva achieves four dharmas and attains a pure assembly.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Never desiring the followers of others, able to reconcile those who are separated, providing for the needs of those who study, not separating beings. Being able to practice these four things, one will attain a pure assembly, practicing for the sake of a pure assembly, not abandoning even in extreme hardship.

'Vimaladatta! If a Bodhisattva accomplishes four dharmas, they will be reborn in the Buddha land they desire. What are the four? Not harboring hatred or jealousy towards the fame and benefits of others; wholeheartedly cultivating the six paramitas (generosity, morality, patience, diligence, meditation, wisdom); regarding all Bodhisattvas with the same respect as the World Honored One; from the initial aspiration until enlightenment, always viewing with an equal mind, never flattering or falsely praising for the sake of benefits or fame. This is how a Bodhisattva achieves four dharmas and is reborn in the land they desire.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Not hating the fame and benefits of others, seeking the pure six perfections, regarding Bodhisattvas with the same respect as the World Honored One, never flattering to seek fame. Bodhisattvas practicing these good deeds, are able to see the ten directions, according to their heart's desire,'

【English Translation】 Like a garland of various flowers, pleasing to gods and humans alike. 'Vimaladatta (Immaculate Giver)! If a Bodhisattva accomplishes four dharmas, they will attain a pure land. What are the four? Not being jealous, having an equal mind, protecting the practice of Bodhi, and not being close to the four assemblies (monks, nuns, laymen, laywomen). This is how a Bodhisattva achieves four dharmas and attains a pure land.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Not being jealous of others, rejoicing when they gain benefits, practicing great compassion with an equal mind, transforming beings without attachment. Practicing these four immeasurables, the wise ones guard them well, attaining a pure land is not difficult, quickly achieving the unsurpassed path. 'Vimaladatta! If a Bodhisattva accomplishes four dharmas, they will attain a pure assembly. What are the four? Not desiring the followers of others, reconciling those who are not in harmony, providing for those who study and recite, and abandoning divisive speech. This is how a Bodhisattva achieves four dharmas and attains a pure assembly.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Never desiring the followers of others, able to reconcile those who are separated, providing for the needs of those who study, not separating beings. Being able to practice these four things, one will attain a pure assembly, practicing for the sake of a pure assembly, not abandoning even in extreme hardship. 'Vimaladatta! If a Bodhisattva accomplishes four dharmas, they will be reborn in the Buddha land they desire. What are the four? Not harboring hatred or jealousy towards the fame and benefits of others; wholeheartedly cultivating the six paramitas (generosity, morality, patience, diligence, meditation, wisdom); regarding all Bodhisattvas with the same respect as the World Honored One; from the initial aspiration until enlightenment, always viewing with an equal mind, never flattering or falsely praising for the sake of benefits or fame. This is how a Bodhisattva achieves four dharmas and is reborn in the land they desire.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Not hating the fame and benefits of others, seeking the pure six perfections, regarding Bodhisattvas with the same respect as the World Honored One, never flattering to seek fame. Bodhisattvas practicing these good deeds, are able to see the ten directions, according to their heart's desire,'

即得生其中。」

爾時無垢施女白佛言：「世尊！如所說菩薩行，我當奉行之。如世尊所說諸菩薩行，於此法中不行一法，則為欺誑十方現在說法諸佛。」

爾時大德目連謂無垢施女言：「汝敢於佛前大師子吼，菩薩難行豈不知耶？終不以女身而得阿耨多羅三藐三菩提。」

爾時無垢施女答大德目連言：「我今佛前作誠實愿，若於來世必得成佛、如來、無所著、等正覺乃至佛、世尊、天人師，以此誠實之愿，使此三千大千世界六變震動，于諸眾生令無惱亂。如世尊所說諸菩薩行，我盡形行者，以此實愿，于虛空中雨眾天花，百千伎樂不鼓而鳴，使我變此女身成十六童子。」無垢施女發此誠實愿已，即時三千大千世界六變震動，于虛空中雨眾天花，百千天樂不鼓自鳴，無垢施女即變女身成十六童子。

時大德目連偏袒右肩右膝著地，合掌向佛而白佛言：「世尊！我今面禮諸佛菩薩，從初發意乃至道場。世尊！此女人乃有如是大威德神足力，能發大愿，既發願已隨愿皆成。」

佛告目連：「如是如是，如汝所言。菩薩從初發意乃至道場，天人所禮如佛塔廟，是諸聲聞辟支佛無上福田。」

於時世尊熙怡微笑，諸佛常法若微笑時，口中即出青黃赤白紫頗黎等種種色光，照于無量無

【現代漢語翻譯】現代漢語譯本『即得生其中。』

那時，無垢施女對佛說：『世尊！如您所說的菩薩行，我應當奉行。如果像世尊所說的菩薩行，我在此法中不行持一法，那就是欺騙十方現在說法諸佛。』

那時，大德目連對無垢施女說：『你竟敢在佛前發出如此大的獅子吼，難道不知道菩薩的修行是多麼艱難嗎？終究不可能以女身成就阿耨多羅三藐三菩提（無上正等正覺）。』

那時，無垢施女回答大德目連說：『我現在在佛前發下誠實誓願，如果來世必定能夠成佛、如來（佛的十號之一）、無所著（佛的十號之一）、等正覺（佛的十號之一），乃至佛、世尊（佛的十號之一）、天人師（佛的十號之一），以此誠實誓願，使這三千大千世界發生六種震動，讓一切眾生沒有惱亂。如果像世尊所說的菩薩行，我盡形壽奉行，以此真實誓願，在虛空中降下各種天花，百千種伎樂不敲自鳴，使我變此女身成為十六童子。』無垢施女發出這個誠實誓願后，立刻三千大千世界發生六種震動，在虛空中降下各種天花，百千種天樂不敲自鳴，無垢施女立刻變女身成為十六童子。

當時，大德目連偏袒右肩，右膝著地，合掌向佛稟告說：『世尊！我現在頂禮諸佛菩薩，從最初發心直到成就道場。世尊！這位女子竟然有如此大的威德神足之力，能夠發出大愿，而且發願之後，都能隨愿成就。』

佛告訴目連：『是的，是的，正如你所說。菩薩從最初發心直到成就道場，天人所禮敬如同佛塔廟，是所有聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）無上的福田。』

這時，世尊面露喜悅的微笑，諸佛的常法是，如果微笑時，口中就會發出青、黃、赤、白、紫、頗黎（一種寶石）等各種顏色的光芒，照耀無量無邊的世界。

【English Translation】 English version 'and will be born there.'

At that time, the Immaculate Giver maiden said to the Buddha, 'World Honored One! As you have described the conduct of a Bodhisattva, I shall practice it. If, as the World Honored One has described the conduct of a Bodhisattva, I do not practice even one of these practices, then I am deceiving all the Buddhas who are now teaching in the ten directions.'

At that time, the great virtuous Maudgalyayana said to the Immaculate Giver maiden, 'You dare to roar like a great lion before the Buddha, do you not know how difficult the practice of a Bodhisattva is? Ultimately, one cannot attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) in a female body.'

At that time, the Immaculate Giver maiden replied to the great virtuous Maudgalyayana, 'I now make a sincere vow before the Buddha, that if in the future I am certain to become a Buddha, a Tathagata (one of the ten epithets of a Buddha), an Arhat (one of the ten epithets of a Buddha), a Samyak-sambuddha (one of the ten epithets of a Buddha), even a Buddha, a World Honored One (one of the ten epithets of a Buddha), a Teacher of Gods and Humans (one of the ten epithets of a Buddha), by this sincere vow, may this three-thousand great thousand world tremble in six ways, and may all sentient beings be free from affliction. If, as the World Honored One has described the conduct of a Bodhisattva, I practice it throughout my life, by this true vow, may various heavenly flowers rain down in the empty space, may hundreds and thousands of musical instruments play without being struck, and may I transform this female body into sixteen youths.' After the Immaculate Giver maiden made this sincere vow, immediately the three-thousand great thousand world trembled in six ways, various heavenly flowers rained down in the empty space, hundreds and thousands of heavenly musical instruments played without being struck, and the Immaculate Giver maiden immediately transformed her female body into sixteen youths.

At that time, the great virtuous Maudgalyayana bared his right shoulder, knelt on his right knee, and with his palms together, addressed the Buddha, 'World Honored One! I now bow in reverence to all Buddhas and Bodhisattvas, from the initial aspiration until the attainment of the Bodhi-mandala. World Honored One! This woman has such great majestic power and spiritual strength, that she can make great vows, and after making the vows, they are all fulfilled according to her wishes.'

The Buddha told Maudgalyayana, 'So it is, so it is, as you have said. The Bodhisattva, from the initial aspiration until the attainment of the Bodhi-mandala, is revered by gods and humans like a Buddha's stupa or temple, and is the supreme field of merit for all Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own).'

At that time, the World Honored One smiled with joy. It is the usual practice of all Buddhas that when they smile, various colors of light, such as blue, yellow, red, white, purple, and crystal, emanate from their mouths, illuminating immeasurable and boundless worlds.

邊諸佛剎土，諸天魔宮日月精光皆不復明，還攝光明從頂上入。爾時大德阿難即從坐起，更正衣服，偏袒右肩右膝著地，合掌向佛，以偈問曰：

「天龍梵音師子吼，　　迦陵頻伽雷震聲，　除貪瞋癡生喜悅，　　愿十力海說笑緣。　六變震動無所嬈，　　雨天妙花悅眾情，　世尊摧伏諸外道，　　猶如師子伏野干。　唯愿世尊為我說，　　所以微笑之因緣。　萬億日月珠電光，　　天龍梵王諸光明，　釋迦口出凈光明，　　遏諸光明佛光勝。　眉間毫相如珂月，　　圓滿柔軟喻天衣，　白毫放光照無量，　　愿說何故放斯光？　世尊齒凈無垢穢，　　方平齊密白如雪，　佛口應出雜色光，　　青黃赤白紫頗黎。　假使界壞日月落，　　地滿虛空無居處，　水性可使變為火，　　火性亦可變為水，　大海儘可令枯竭，　　如來實語終不二。　生十方趣諸眾生，　　假令一時成緣覺，　一一緣覺集諸問，　　百千萬種經億劫，　盡共集會如來前，　　各以異音同時問，　如來即以一音報，　　能斷彼眾無量疑。　成就智慧至彼岸，　　一切智慧所莊嚴，　具三十二最勝尊，　　大威德者愿解說，　世尊何緣而微笑？　　授何眾生菩提記？　諸天世人咸欲聞，　　愿如來演

【現代漢語翻譯】現代漢語譯本在其他佛土，所有天界、魔宮、日月的光輝都黯淡無光，它們的光芒都收回，從佛的頭頂進入。那時，大德阿難（Ananda，佛陀的十大弟子之一）立即從座位上站起來，整理好衣服，袒露右肩，右膝跪地，合掌向佛，用偈語問道：『天龍的梵音如獅子吼，迦陵頻伽（Kalavinka，一種神鳥）的聲音如雷鳴，能消除貪婪、嗔恨和愚癡，帶來喜悅，愿擁有十力（Dasabala，佛陀的十種力量）的佛陀開示微笑的因緣。六種震動（六種震動：指地動的方式）沒有造成任何擾亂，天空中降下美妙的花朵，使眾生歡喜，世尊您降伏了所有外道，就像獅子降伏野獸一樣。唯愿世尊為我解說，您微笑的原因。萬億日月的光芒，以及天龍、梵天王（Brahma，印度教的創造神）的光明，都被釋迦（Sakya，佛陀的姓氏）口中發出的清凈光明所壓制，佛的光明最為殊勝。您眉間的白毫相（Urna，佛的三十二相之一）像珂月一樣，圓滿柔軟，如同天衣，白毫放出的光芒照耀無量世界，愿您解說為何放出這樣的光芒？世尊您的牙齒潔凈無垢，方正平齊，緊密如雪，佛口應能發出各種顏色的光芒，青、黃、赤、白、紫、頗黎（Sphatika，一種寶石）。即使世界毀滅，日月墜落，大地充滿虛空，無處可居，水性可以變為火性，火性也可以變為水性，大海可以枯竭，如來的真實之語永遠不會改變。十方世界的所有眾生，即使同時都成為緣覺（Pratyekabuddha，獨自覺悟者），每一個緣覺都提出問題，經過百千萬種方式，經歷億劫的時間，都聚集在如來面前，各自用不同的聲音同時發問，如來只用一種聲音回答，就能斷除他們無量的疑惑。您成就了到達彼岸的智慧，一切智慧都用來莊嚴自身，具足三十二種最殊勝的相，擁有大威德的您，愿您解說，世尊您為何微笑？將為哪位眾生授記菩提（Bodhi，覺悟）？諸天和世人都想聽聞，愿如來開示。』

【English Translation】 English version In other Buddha lands, the light of all heavens, demon palaces, suns, and moons became dim, and their light was withdrawn, entering from the top of the Buddha's head. At that time, the great virtuous Ananda (one of the Buddha's ten great disciples) immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha and asked in verse: 'The Brahma sound of dragons and gods is like a lion's roar, the sound of the Kalavinka (a mythical bird) is like thunder, removing greed, hatred, and ignorance, bringing joy. May the Buddha, who possesses the ten powers (Dasabala, the ten powers of a Buddha), explain the cause of this smile. The six kinds of earth tremors (six ways the earth shakes) caused no disturbance, and wonderful flowers rained down from the sky, delighting all beings. World Honored One, you have subdued all the heretics, just as a lion subdues wild beasts. I beseech the World Honored One to explain to me the reason for your smile. The light of billions of suns and moons, and the light of dragons, gods, and Brahma kings (the Hindu god of creation), are all suppressed by the pure light emanating from Sakya's (the Buddha's family name) mouth. The Buddha's light is the most supreme. The white hair mark (Urna, one of the 32 marks of a Buddha) between your eyebrows is like a crescent moon, perfectly round and soft, like heavenly garments. The light emitted from the white hair illuminates countless worlds. May you explain why you emit such light? World Honored One, your teeth are pure and without blemish, square, even, close together, and white as snow. The Buddha's mouth should emit light of various colors: blue, yellow, red, white, purple, and crystal (Sphatika, a type of gem). Even if the world were to be destroyed, the sun and moon were to fall, the earth were to be filled with emptiness, with no place to dwell, the nature of water could be changed into fire, and the nature of fire could be changed into water, the great ocean could be dried up, the true words of the Tathagata (Buddha) will never change. All beings in the ten directions, even if they were to simultaneously become Pratyekabuddhas (solitary Buddhas), and each Pratyekabuddha were to ask questions, in a hundred thousand ways, for countless eons, all gathered before the Tathagata, each asking simultaneously in different voices, the Tathagata would answer with one voice, and be able to dispel their immeasurable doubts. You have achieved the wisdom that reaches the other shore, all wisdom is used to adorn yourself, you possess the thirty-two most excellent marks, you who have great power and virtue, may you explain, World Honored One, why do you smile? To which beings will you bestow the prediction of Bodhi (enlightenment)? All gods and humans wish to hear, may the Tathagata expound.'

微笑音。」

爾時佛告阿難：「汝見是無垢施菩薩以誠實之愿動此三千大千世界不耶？」

阿難白佛言：「世尊！唯然已見。」

佛言：「此無垢施菩薩發心已來，八萬阿僧祇劫行阿耨多羅三藐三菩提行。此無垢施菩薩修菩薩行經六十劫，然後文殊師利法王子乃發菩薩心。阿難！如文殊師利等八萬六千諸大菩薩所有功德莊嚴佛土，與爾所菩薩等無有異。」

爾時大德目連謂無垢施菩薩言：「善男子！汝已久發阿耨多羅三藐三菩提心，何以不轉女人身也？」

無垢施菩薩答目連言：「世尊記大德于神足人中最為第一。何為不轉男子身也？」大德目連即便默然。無垢施菩薩謂大德目連言：「亦不以女身得阿耨多羅三藐三菩提，亦不以男身得阿耨多羅三藐三菩提。所以者何？菩提無生，是以不可得。」

授記品第五

爾時文殊師利法王子白佛言：「未曾有也。世尊！此無垢施菩薩乃能善解甚深之法，以誓願力成就諸愿。」

佛告文殊師利言：「如是如是，如汝所言。此無垢施菩薩曾於六十億佛所修空三昧，於八十億佛所修無生法忍，於三十億佛所問甚深法。曾以衣服飲食供養八十億諸佛，及問此分別辯印三昧。又文殊師利！若有善男子善女人為菩提故，如恒河沙等諸佛剎

【現代漢語翻譯】現代漢語譯本微笑音。那時，佛陀告訴阿難：『你看到這位無垢施菩薩以真誠的願力震動這三千大千世界了嗎？』阿難對佛說：『世尊，是的，我看到了。』佛說：『這位無垢施菩薩自從發心以來，已經經歷了八萬阿僧祇劫（極長的時間單位）修行阿耨多羅三藐三菩提（無上正等正覺）的行持。這位無垢施菩薩修行菩薩行六十劫后，文殊師利（智慧第一的菩薩）法王子才發菩薩心。阿難，像文殊師利等八萬六千位大菩薩所擁有的功德莊嚴佛土，與這位菩薩的功德莊嚴是相同的，沒有差別。』那時，大德目連（佛陀十大弟子之一，神通第一）對無垢施菩薩說：『善男子，你早已發了阿耨多羅三藐三菩提心，為什麼還不轉為男子身呢？』無垢施菩薩回答目連說：『世尊曾記說大德您在神足（神通）之人中最為第一。為什麼您還不轉為男子身呢？』大德目連聽后立刻沉默不語。無垢施菩薩對大德目連說：『證得阿耨多羅三藐三菩提，不是因為是女身，也不是因為是男身。這是為什麼呢？因為菩提是無生的，所以是不可得的。』授記品第五那時，文殊師利法王子對佛說：『真是前所未有啊，世尊！這位無垢施菩薩竟然能如此善解甚深之法，以誓願的力量成就各種願望。』佛告訴文殊師利說：『是的，是的，正如你所說。這位無垢施菩薩曾在六十億佛那裡修習空三昧（空性的禪定），在八十億佛那裡修習無生法忍（對無生之法的忍可），在三十億佛那裡請問甚深之法。曾經用衣服飲食供養八十億諸佛，並請問這分別辯印三昧（辨別諸法實相的禪定）。還有，文殊師利，如果有善男子善女人爲了菩提的緣故，像恒河沙數一樣多的佛剎

【English Translation】 English version Smiling sound. At that time, the Buddha said to Ananda, 'Have you seen this Immaculate Giver Bodhisattva move this three-thousand-great-thousand world with his sincere vow?' Ananda said to the Buddha, 'World Honored One, yes, I have seen it.' The Buddha said, 'This Immaculate Giver Bodhisattva, since his initial aspiration, has practiced the conduct of Anuttara-samyak-sambodhi (supreme perfect enlightenment) for eighty-thousand asamkhya kalpas (immeasurably long periods of time). This Immaculate Giver Bodhisattva practiced the Bodhisattva path for sixty kalpas, and then Manjushri (Bodhisattva of wisdom) Dharma Prince generated the Bodhisattva mind. Ananda, the merit and adornment of the Buddha lands of the eighty-six thousand great Bodhisattvas like Manjushri are the same as that of this Bodhisattva, without any difference.' At that time, the great virtuous Maudgalyayana (one of the Buddha's ten great disciples, foremost in supernatural powers) said to the Immaculate Giver Bodhisattva, 'Good man, you have long generated the mind for Anuttara-samyak-sambodhi, why have you not transformed into a male body?' The Immaculate Giver Bodhisattva replied to Maudgalyayana, 'The World Honored One has recorded that you, great virtuous one, are the foremost among those with supernatural powers. Why have you not transformed into a male body?' The great virtuous Maudgalyayana immediately became silent. The Immaculate Giver Bodhisattva said to the great virtuous Maudgalyayana, 'Attaining Anuttara-samyak-sambodhi is not because of being a female body, nor is it because of being a male body. Why is this? Because Bodhi is unborn, therefore it is unattainable.' Chapter Five on Prediction At that time, Manjushri Dharma Prince said to the Buddha, 'It is unprecedented, World Honored One! This Immaculate Giver Bodhisattva is able to understand the profound Dharma so well, and with the power of his vows, he accomplishes all his wishes.' The Buddha said to Manjushri, 'It is so, it is so, just as you have said. This Immaculate Giver Bodhisattva has practiced the Samadhi of Emptiness (meditation on emptiness) under sixty billion Buddhas, practiced the forbearance of the unborn Dharma under eighty billion Buddhas, and inquired about the profound Dharma under thirty billion Buddhas. He has offered clothing and food to eighty billion Buddhas, and inquired about this Samadhi of Discriminating Eloquence (meditation on discerning the true nature of all things). Furthermore, Manjushri, if there are good men and good women, for the sake of Bodhi, like the sands of the Ganges River, in all Buddha lands'

土滿中珍寶持用佈施。不如受持此經讀誦通利廣為人說，乃至但書持功德最上最勝，況如說修行。所以者何？以能受持諸菩薩菩提行法故。」

文殊師利白佛言：「世尊！當何名斯經？云何奉持之？」

佛告文殊師利：「當名為『分別說應辯』，亦名『說三昧門』，當如是奉持之。」

佛說是經時，八萬億眾生諸天及人皆發阿耨多羅三藐三菩提心，必定不退轉。

爾時辯嚴菩薩白佛言：「世尊！此無垢施菩薩何時當成阿耨多羅三藐三菩提？」

佛告辯嚴：「善男子！此無垢施菩薩過於數劫、供養過數佛已，當得成佛，號無垢光相王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界號曰無量德莊嚴，無聲聞、辟支佛，微妙嚴飾勝諸天處。」

無垢施菩薩親從如來聞受記名，心凈踴躍，踴在虛空高八十億多羅樹，放大光明照百千億諸佛剎土，當世尊頂上化作八萬四千種種天寶莊嚴殊妙寶蓋，即于空中以無量神足力供養禮拜無量十方諸佛已，還至佛所在一面立。

爾時婆羅門梵天，及五百婆羅門，聞授無垢施菩薩記，及見神足變現，踴躍歡喜，一時同聲以偈贊佛：

「能恭敬佛者，　　得世第一利，　發心求菩提，　　為佛第一智

【現代漢語翻譯】現代漢語譯本：用裝滿珍寶的土地進行佈施，不如接受、持守、讀誦、通曉並廣泛宣說這部經，乃至僅僅書寫和持守，其功德也是最上最殊勝的，更何況如經中所說修行。這是為什麼呢？因為能夠受持這部經，就能實踐諸菩薩的菩提行法。文殊師利菩薩對佛說：『世尊！這部經應當叫什麼名字？我們應當如何奉持它？』佛告訴文殊師利：『這部經應當名為《分別說應辯》，也名為《說三昧門》，應當這樣奉持它。』佛說這部經時，八萬億眾生，包括諸天和人，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），必定不會退轉。這時，辯嚴菩薩對佛說：『世尊！這位無垢施菩薩何時才能成就阿耨多羅三藐三菩提？』佛告訴辯嚴：『善男子！這位無垢施菩薩在經過無數劫、供養過無數佛之後，將會成佛，佛號為無垢光相王如來（如來是佛的十號之一，意為「如實而來」）、應供（應受人天供養）、正遍知（真正普遍知道一切法）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的修行者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。他的世界名為無量德莊嚴，沒有聲聞（聽聞佛法而得解脫者）、辟支佛（不需佛陀教導而自行開悟者），其微妙莊嚴勝過諸天之處。』無垢施菩薩親自從如來那裡聽到授記（預言未來成佛），心中清凈歡喜，躍升到虛空中，高達八十億多羅樹（一種高大的樹木），放出大光明照耀百千億諸佛剎土，在世尊的頭頂上化作八萬四千種以天寶裝飾的殊妙寶蓋，隨即在空中以無量神通力供養禮拜無量十方諸佛后，回到佛所在的地方，在一旁站立。這時，婆羅門梵天（婆羅門教的最高神）和五百婆羅門，聽到無垢施菩薩被授記，並看到神足變現，歡喜踴躍，一時同聲用偈頌讚佛：『能夠恭敬佛陀的人，得到世間第一的利益，發心求菩提，是爲了佛陀的第一智慧。』

【English Translation】 English version: 'To give alms by filling the earth with treasures is not as good as receiving, upholding, reciting, understanding, and widely proclaiming this sutra. Even just writing and upholding it brings the most supreme merit, let alone practicing as it says. Why is this? Because by receiving and upholding this sutra, one can practice the Bodhisattva's path to Bodhi.' Manjushri (a Bodhisattva representing wisdom) said to the Buddha, 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Manjushri, 'This sutra should be called 'Discriminating Explanation of Eloquence,' and also 'The Gate of Samadhi (meditative absorption).' You should uphold it in this way.' When the Buddha spoke this sutra, eighty billion beings, including gods and humans, all generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and they will certainly not regress. At that time, the Bodhisattva Bianyan (Eloquent Adornment) said to the Buddha, 'World Honored One! When will this Bodhisattva Immaculate Giving attain Anuttara-samyak-sambodhi?' The Buddha told Bianyan, 'Good man! This Bodhisattva Immaculate Giving, after passing through countless kalpas (eons) and making offerings to countless Buddhas, will attain Buddhahood. His name will be Immaculate Light King Tathagata (one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (world-honored one). His world will be called Immeasurable Virtue Adornment, without Sravakas (hearers of the Dharma) or Pratyekabuddhas (self-enlightened ones), and its subtle adornments will surpass the abodes of the gods.' Bodhisattva Immaculate Giving, having personally heard the prediction of his future Buddhahood from the Tathagata, felt pure joy in his heart. He leaped into the sky, rising eighty billion Tala trees (a tall tree) high, and emitted great light that illuminated hundreds of thousands of billions of Buddha lands. Above the World Honored One's head, he transformed into eighty-four thousand kinds of exquisite jeweled canopies adorned with heavenly treasures. Then, in the sky, with immeasurable supernatural powers, he made offerings and paid homage to countless Buddhas in the ten directions. After that, he returned to where the Buddha was and stood to one side. At that time, the Brahmin Brahma (the highest god in Brahmanism) and five hundred Brahmins, having heard the prediction given to Bodhisattva Immaculate Giving and having seen his display of supernatural powers, were filled with joy and exclaimed in unison with verses praising the Buddha: 'Those who can respect the Buddha, obtain the greatest benefit in the world. Generating the mind for Bodhi, is for the Buddha's supreme wisdom.'

。　我等昔造惡，　　今生邪見家，　得見佛及僧，　　發口出惡言。　我今誠心悔，　　惡口所犯罪，　見諸賢佛子，　　謂為是不吉。　若不見如來，　　兩足中最尊，　唐受此人身，　　唐食人所食。　我及無垢施，　　出為祀祠故，　施女見佛子，　　敬重而讚歎。　我等見讚歎，　　即呵其可嘆，　我等即問之，　　汝曾見佛耶？　於時答我言，　　我生適七日，　聞天嘆佛名。　　女讚歎如來，　真實無差異。　　我等聞嘆已，　即發最勝心，　　求無上善根。　我聞佛名故，　　于宿業得悟，　即來禮救世，　　為求勝法故。　見佛禮敬心，　　聞最無上法，　見人中尊仙，　　永離諸苦際。　佛之所說法，　　真實能度世，　我等於中學，　　為無上法故。　聞菩薩所行，　　為得佛法故，　我等亦應習，　　為得佛道故。　說出要道門，　　菩薩所應行，　我亦趣此門，　　為世所敬禮。」　佛知彼誠心，　　熙怡而微笑。　阿難即白佛：　　「愿說笑因緣。」

爾時佛以偈告阿難曰：

「此諸婆羅門，　　及梵志梵天，　同共一劫中，　　次第成正覺。　曾於過去世，　　具供五百佛，　從今以妙行，　　當見億數佛。

【現代漢語翻譯】現代漢語譯本我們過去造作惡業，今生出生在持有邪見的人家，有幸得見佛陀和僧眾，卻口出惡言。我現在真心懺悔，因惡語所犯下的罪過，見到諸位賢聖的佛子，卻認為是不吉祥的。如果不能見到如來（Tathagata，佛的稱號），兩足中最尊貴者，就白白地受此人身，白白地吃著人們的供養。我和無垢施（Wugoushi，人名）爲了祭祀的緣故外出，施女（Shinv，人名）見到佛子，恭敬地讚歎。我們見到她讚歎，就呵斥她所讚歎的，我們還問她，你曾見過佛陀嗎？當時她回答我們說，我出生才七天，就聽到天人讚嘆佛的名號。施女讚歎如來，真實不虛，沒有差異。我們聽聞讚歎后，就發起了最殊勝的心，尋求無上的善根。我因為聽聞佛的名號，對過去的業障有所覺悟，就前來禮拜救世主，爲了尋求殊勝的佛法。見到佛陀，心生恭敬，聽聞最無上的佛法，見到人中最尊貴的仙人，永遠脫離諸苦的邊際。佛陀所說的法，真實能夠度化世人，我們應當在中學習，爲了無上的佛法。聽聞菩薩所修行的，爲了得到佛法，我們也應當學習，爲了得到佛道。說出重要的修行法門，菩薩所應當修行的，我也要趣入這個法門，為世人所敬禮。」佛陀知道他們誠心，歡喜地微笑。阿難（Ananda，佛陀的十大弟子之一）立即問佛：「愿說微笑的因緣。」當時佛陀用偈頌告訴阿難說：「這些婆羅門（Brahman，古印度祭司階層）和梵志（Brahmacarin，修行者），以及梵天（Brahma，天神），在同一個劫中，將次第成就正覺（Sammasambuddha，完全覺悟的佛陀）。他們曾在過去世，供養過五百位佛陀，從今以後以妙行，當會見到億數佛陀。

【English Translation】 English version We formerly created evil deeds, and in this life were born into families with wrong views, Having the opportunity to see the Buddha and the Sangha, we spoke evil words. Now I sincerely repent, for the sins committed by evil speech, Seeing the virtuous disciples of the Buddha, we considered them inauspicious. If we could not see the Tathagata (Buddha's title), the most honored among the two-legged, We would have received this human body in vain, and eaten the food offered by people in vain. I and Wugoushi (a name) went out for the sake of sacrifices, Shinv (a name) saw the disciples of the Buddha and respectfully praised them. When we saw her praising, we scolded her for what she praised, We even asked her, 'Have you ever seen the Buddha?' At that time, she answered us, 'I was born only seven days ago,' 'And I heard the devas praising the name of the Buddha. Shinv praises the Tathagata,' 'It is true and without difference.' After hearing the praise, We then generated the most supreme mind, seeking the unsurpassed roots of goodness. Because I heard the name of the Buddha, I awakened to my past karma, And came to worship the savior, seeking the supreme Dharma. Seeing the Buddha, my heart was filled with reverence, and I heard the most supreme Dharma, Seeing the most honored sage among humans, I will forever be free from the boundaries of suffering. The Dharma spoken by the Buddha, truly can liberate the world, We should learn in the middle, for the sake of the unsurpassed Dharma. Hearing what the Bodhisattvas practice, in order to attain the Buddha Dharma, We should also learn, in order to attain the Buddha path. Speaking of the essential path of practice, what the Bodhisattvas should practice, I will also enter this path, to be revered by the world.」 The Buddha, knowing their sincerity, smiled with joy. Ananda (one of the ten great disciples of the Buddha) immediately asked the Buddha, 'May you explain the reason for your smile.' At that time, the Buddha told Ananda in verse: 「These Brahmans (ancient Indian priestly class) and Brahmacarins (ascetics), and Brahma (a deity), In the same kalpa (eon), will successively attain Sammasambuddha (fully enlightened Buddha). They had in the past lives, made offerings to five hundred Buddhas, From now on, with wonderful practices, they will see countless Buddhas.

於八十億劫，　　終不墮難處，　於一一劫中，　　當覲億數佛，　然後乃當成，　　最勝兩足尊，　皆當同一號，　　號曰梵光明。　壽命亦同等，　　壽八十億歲，　剎土皆同等，　　各八十億僧。　化度無量眾，　　利益眾生已，　當入于泥洹，　　證寂靜滅度。」

佛說經已，無垢施菩薩摩訶薩，及諸大眾梵天梵志等，五百菩薩大士，波斯匿王，諸大聲聞弟子，諸天八部，人及非人，聞佛所說，皆大歡喜。

大寶積經卷第一百大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一

大唐三藏菩提流志奉　詔譯

功德寶花敷菩薩會第三十四

如是我聞：

一時佛在王舍城耆阇崛山，與大比丘眾千二百五十人俱，復有無量諸菩薩眾。爾時會中有菩薩，名開敷功德寶花，即從座起，偏袒右肩右膝著地，合掌向佛而作是言：「世尊！我于如來欲有咨問，唯愿哀愍見垂聽許。」

佛告功德花菩薩言：「善男子！恣汝所問，當爲汝說。」

爾時功德花菩薩白佛言：「世尊！十方世界頗有現在諸佛如來，若善男子善女人等受持名號，速能證得阿耨多羅三藐三菩提不？」

佛言：「善哉善哉。功德花！汝今為欲利益安

【現代漢語翻譯】現代漢語譯本在八十億劫的時間裡，他們終將不會墮入惡道；在每一個劫中，他們都將覲見億萬尊佛；然後他們將成就至高無上的兩足尊（佛的尊稱）；他們都將擁有同一個名號，名為梵光明（佛的名號）；他們的壽命也將相同，為八十億歲；他們的剎土（佛的國土）也相同，各自擁有八十億僧眾；他們將教化無量的眾生，利益眾生之後，將進入涅槃（佛教的最高境界），證得寂靜的滅度。

佛陀說完此經后，無垢施菩薩摩訶薩（大菩薩），以及在場的大眾，包括梵天、梵志等，五百位菩薩大士，波斯匿王，諸大聲聞弟子，諸天八部，人和非人，聽聞佛陀所說，都非常歡喜。

《大寶積經》第一百卷大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》第一百零一卷

大唐三藏菩提流志奉詔譯

功德寶花敷菩薩會第三十四

如是我聞：

一時，佛陀在王舍城（古印度城市）的耆阇崛山（山名），與一千二百五十位大比丘（出家受具足戒的男性佛教徒）在一起，還有無量的諸菩薩眾。當時，會中有一位菩薩，名叫開敷功德寶花（菩薩名），他即從座位上站起，袒露右肩，右膝著地，合掌向佛陀說道：『世尊！我對於如來（佛的尊稱）有一些疑問想要請教，唯愿您慈悲允許我提問。』

佛陀告訴功德花菩薩說：『善男子！你儘管問吧，我將為你解答。』

這時，功德花菩薩對佛陀說：『世尊！十方世界是否有現在諸佛如來，如果善男子、善女人等受持他們的名號，能夠迅速證得阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）嗎？』

佛陀說：『很好，很好。功德花！你現在是爲了利益安樂一切眾生而發問。』

【English Translation】 English version For eighty billion kalpas, they will never fall into difficult realms; In each kalpa, they will behold billions of Buddhas; Then they will attain the supreme two-legged honored one (a title for the Buddha); They will all have the same name, called Brahma Light (a Buddha's name); Their lifespans will also be the same, eighty billion years; Their Buddha-lands will also be the same, each with eighty billion monks; They will transform countless beings, and after benefiting all beings, They will enter Nirvana (the highest state in Buddhism), attaining peaceful extinction.

After the Buddha finished speaking this sutra, the Bodhisattva Mahasattva (great Bodhisattva) Immaculate Giving, and the assembly including Brahma, Brahmins, five hundred great Bodhisattvas, King Prasenajit, the great Shravaka disciples, the eight classes of gods, humans and non-humans, hearing what the Buddha had said, were all greatly delighted.

The One Hundredth Volume of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 11, No. 0310, Mahāratnakūṭa Sūtra

The One Hundred and First Volume of the Mahāratnakūṭa Sūtra

Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Thirty-Fourth Assembly of the Bodhisattva Adorned with Meritorious Flowers

Thus have I heard:

At one time, the Buddha was in the city of Rajagriha (an ancient Indian city) on Mount Gridhrakuta (a mountain name), together with a gathering of twelve hundred and fifty great Bhikshus (fully ordained male Buddhist monks), and also countless Bodhisattvas. At that time, there was a Bodhisattva in the assembly named Adorned with Meritorious Flowers (a Bodhisattva's name), who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, spoke to the Buddha, saying: 'World Honored One! I have some questions for the Tathagata (an epithet of the Buddha), I beseech you to compassionately allow me to ask.'

The Buddha said to the Bodhisattva Adorned with Meritorious Flowers: 'Good man! Ask whatever you wish, and I will explain it to you.'

Then, the Bodhisattva Adorned with Meritorious Flowers said to the Buddha: 'World Honored One! Are there any present Buddhas, Tathagatas, in the ten directions, whose names, if held by good men or good women, can quickly lead to the attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha)?'

The Buddha said: 'Excellent, excellent. Adorned with Meritorious Flowers! You have asked this question for the benefit and happiness of all beings.'

樂天人世間及未來世諸菩薩等，問于如來如是之義。諦聽諦聽，善思念之，當爲汝說。」

功德花言：「唯然世尊！愿樂欲聞。」

爾時佛告功德花菩薩言：「善男子！東方有世界名一切法功德莊嚴，劫名普集一切利益。彼現有佛，號無量功德寶莊嚴威德王如來，壽命無數。其佛眾會無量無邊，皆是清凈諸大菩薩。若有凈信善男子善女人受持彼佛名者，即能滅除六十千劫生死之罪，轉身得陀羅尼，名為樂說無礙。凡所說法，常為十俱胝剎諸佛世尊授以辯才令得無畏。」

爾時世尊而說偈言：

「若人受持彼佛名，　　當獲如是諸功德，　亦能成就余勝法，　　速證無上佛菩提。

「複次功德花！南方有世界名功德寶莊嚴，劫名廣大功德。彼現有佛，號功德寶勝莊嚴威德王如來。若有凈信善男子善女人受持彼佛名者，轉身當得日輪光明遍照三昧，于諸佛剎隨愿往生，亦當攝受無量功德莊嚴佛土。生彼剎已，具三十二相，獲無斷辯才，轉身當得阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「若人受持彼佛名，　　轉身當得難思定，　三十二相以莊嚴，　　一生當證菩提果。

「複次功德花！西方有世界名離一切憂闇，劫名能勝王。彼現有佛，號一切法殊勝辯才莊嚴如來

【現代漢語翻譯】現代漢語譯本：樂於人世間和未來世的諸位菩薩，向如來詢問這樣的道理。仔細聽，仔細聽，好好思考，我將為你們解說。功德花菩薩說：『是的，世尊！我們樂意聽聞。』這時，佛告訴功德花菩薩說：『善男子！東方有一個世界，名為一切法功德莊嚴（Sarvadharma-guṇa-vyūha），劫名為普集一切利益（Sarvārtha-saṃgraha）。那裡現在有一尊佛，號為無量功德寶莊嚴威德王如來（Amitaguṇa-ratna-vyūha-tejorāja-tathāgata），壽命無量。那尊佛的集會無量無邊，都是清凈的大菩薩。如果有清凈信心的善男子善女人受持那尊佛的名號，就能消除六十千劫的生死之罪，轉身獲得陀羅尼（dhāraṇī），名為樂說無礙。凡所說法，常為十俱胝（koṭi）剎土的諸佛世尊授予辯才，使其獲得無畏。』這時，世尊說了偈語：『如果有人受持那尊佛的名號，當獲得這樣的諸種功德，也能成就其餘殊勝的法，迅速證得無上佛菩提（anuttarā-samyak-saṃbodhi）。』『再次，功德花！南方有一個世界，名為功德寶莊嚴（Guṇa-ratna-vyūha），劫名為廣大功德（Mahāguṇa）。那裡現在有一尊佛，號為功德寶勝莊嚴威德王如來（Guṇa-ratna-śreṣṭha-vyūha-tejorāja-tathāgata）。如果有清凈信心的善男子善女人受持那尊佛的名號，轉身當獲得日輪光明遍照三昧（Sūryamaṇḍala-prabhā-vyāpti-samādhi），在諸佛剎土隨愿往生，也當攝受無量功德莊嚴的佛土。生到那個剎土后，具足三十二相（dvātriṃśad-lakṣaṇa），獲得無斷的辯才，轉身當證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。』這時，世尊說了偈語：『如果有人受持那尊佛的名號，轉身當獲得難以思議的禪定，以三十二相來莊嚴自身，一生當證得菩提果。』『再次，功德花！西方有一個世界，名為離一切憂闇（Sarva-śoka-tamo-vigata），劫名為能勝王（Abhibhū-rāja）。那裡現在有一尊佛，號為一切法殊勝辯才莊嚴如來（Sarvadharma-viśiṣṭa-pratibhāna-vyūha-tathāgata）。』

【English Translation】 English version: The Bodhisattvas of the world of humans and future worlds asked the Tathagata about such meanings. Listen carefully, listen carefully, and contemplate well, and I will explain it to you. Bodhisattva Guṇapuṣpa said, 'Yes, World Honored One! We are eager to hear.' At that time, the Buddha said to Bodhisattva Guṇapuṣpa, 'Good man! In the east, there is a world named Sarvadharma-guṇa-vyūha (Adornment of the Merits of All Dharmas), and the kalpa is named Sarvārtha-saṃgraha (Gathering All Benefits). There is a Buddha there now, named Amitaguṇa-ratna-vyūha-tejorāja-tathāgata (Immeasurable Merit Jewel Adornment Majestic King Tathagata), whose lifespan is immeasurable. The assembly of that Buddha is immeasurable and boundless, all of whom are pure great Bodhisattvas. If there are good men and good women of pure faith who uphold the name of that Buddha, they will be able to eliminate the sins of sixty thousand kalpas of birth and death, and in the next life, they will obtain a dhāraṇī (mantra), named Eloquence Without Obstruction. Whatever they preach, they will always be granted eloquence by the Buddhas and World Honored Ones of ten koṭi (ten million) lands, enabling them to obtain fearlessness.' At that time, the World Honored One spoke in verse: 'If a person upholds the name of that Buddha, They will obtain such merits, They will also accomplish other superior dharmas, And quickly attain the unsurpassed Bodhi (anuttarā-samyak-saṃbodhi).' 'Furthermore, Guṇapuṣpa! In the south, there is a world named Guṇa-ratna-vyūha (Adornment of Merit Jewels), and the kalpa is named Mahāguṇa (Great Merit). There is a Buddha there now, named Guṇa-ratna-śreṣṭha-vyūha-tejorāja-tathāgata (Merit Jewel Supreme Adornment Majestic King Tathagata). If there are good men and good women of pure faith who uphold the name of that Buddha, in the next life, they will obtain the Samādhi (meditative absorption) of the Sun's Light Illuminating Everywhere, and they will be reborn in any Buddha land according to their wishes. They will also gather in Buddha lands adorned with immeasurable merits. Having been born in that land, they will possess the thirty-two marks (dvātriṃśad-lakṣaṇa), obtain uninterrupted eloquence, and in the next life, they will attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' At that time, the World Honored One spoke in verse: 'If a person upholds the name of that Buddha, In the next life, they will obtain inconceivable samādhi, Adorned with the thirty-two marks, In one lifetime, they will attain the fruit of Bodhi.' 'Furthermore, Guṇapuṣpa! In the west, there is a world named Sarva-śoka-tamo-vigata (Free from All Sorrow and Darkness), and the kalpa is named Abhibhū-rāja (Victorious King). There is a Buddha there now, named Sarvadharma-viśiṣṭa-pratibhāna-vyūha-tathāgata (Tathagata Adorned with the Superior Eloquence of All Dharmas).'

。若有凈信善男子善女人受持彼佛名者，毒不能害、刀不能傷、火不能燒、水不能溺。舍此身已當受化生，獲陀羅尼名為百旋。」

爾時世尊而說偈言：

「若人受持彼佛名，　　水火刀毒無能害，　轉身當受化生報，　　成就百旋陀羅尼。

「複次功德花！北方有世界名離塵闇，劫名持大名稱。彼現有佛，號積集無量辯才智慧如來。若有凈信善男子善女人受持彼佛名者，則為奉事六十俱胝那由他佛，得遍一切處陀羅尼、無盡藏陀羅尼。乃至未成無上菩提，終不更入三惡趣中，常得往生諸佛剎土修菩薩行，度脫無量惡趣眾生，當於阿耨多羅三藐三菩提得不退轉。」

爾時世尊而說偈言：

「若人受持彼佛名，　　所獲功德無有邊，　決定當得陀羅尼，　　成就無上菩提果。

「複次功德花！東南方有世界名勝妙莊嚴，劫名出生功德。彼現有佛，號千云雷吼聲王如來。若有凈信善男子善女人受持彼佛名者，轉身得佛四無所畏、四種神足、大慈大悲、十八不共法。所得國土功德莊嚴，亦如西方極樂世界無有異也。若有女人能受持者，皆悉轉為丈夫之身。」

爾時世尊而說偈言：

「若人受持彼佛名，　　獲不思議勝功德，　彼常見於無量佛，　　女人當得丈夫身。

「

【現代漢語翻譯】現代漢語譯本若有具足清凈信仰的善男子善女人受持那位佛的名號，毒物不能加害，刀劍不能損傷，火焰不能焚燒，水流不能淹沒。捨棄此身之後，將受化生，獲得名為『百旋』的陀羅尼（總持法門）。那時，世尊說了偈語：『若有人受持那位佛的名號，水、火、刀、毒都不能傷害他，轉身之後當受化生之報，成就百旋陀羅尼。』『再者，功德花！北方有一個世界名為離塵闇（遠離塵埃黑暗），劫名為持大名稱（擁有偉大名聲）。那裡現在有一尊佛，號為積集無量辯才智慧如來（積累無量辯才智慧的如來）。若有具足清凈信仰的善男子善女人受持那位佛的名號，就等於供奉了六十俱胝那由他（極多的數量單位）的佛，得到遍一切處陀羅尼（能於一切處自在的陀羅尼）、無盡藏陀羅尼（無盡寶藏般的陀羅尼）。乃至未成就無上菩提（最高的覺悟）之前，終不再墮入三惡趣（地獄、餓鬼、畜生），常得往生諸佛剎土修行菩薩行，度脫無量惡趣眾生，當於阿耨多羅三藐三菩提（無上正等正覺）得不退轉。』那時，世尊說了偈語：『若有人受持那位佛的名號，所獲得的功德沒有邊際，必定當得陀羅尼，成就無上菩提的果位。』『再者，功德花！東南方有一個世界名為勝妙莊嚴（殊勝美妙莊嚴），劫名為出生功德（產生功德）。那裡現在有一尊佛，號為千云雷吼聲王如來（如千云雷般吼聲的王如來）。若有具足清凈信仰的善男子善女人受持那位佛的名號，轉身就能得到佛的四無所畏（四種無所畏懼的智慧）、四種神足（四種神通力量）、大慈大悲（偉大的慈愛與悲憫）、十八不共法（佛獨有的十八種功德）。所得到的國土功德莊嚴，也如同西方極樂世界一樣沒有差別。若有女人能夠受持，都能轉為丈夫之身。』那時，世尊說了偈語：『若有人受持那位佛的名號，獲得不可思議的殊勝功德，他將常見到無量諸佛，女人當得轉為丈夫之身。』

【English Translation】 English version If there are good men or good women of pure faith who uphold the name of that Buddha, poison cannot harm them, swords cannot injure them, fire cannot burn them, and water cannot drown them. After abandoning this body, they will be born by transformation and obtain a dharani (a mnemonic device, a type of mantra) called 『Hundred Revolutions.』 At that time, the World Honored One spoke in verse: 『If a person upholds the name of that Buddha, water, fire, swords, and poison cannot harm them. After changing bodies, they will receive the reward of transformation birth and achieve the Hundred Revolutions Dharani.』『Furthermore, Flower of Merit! In the north, there is a world called 『Free from Dust and Darkness,』 and the kalpa (an eon) is called 『Holder of Great Renown.』 There is a Buddha there now, named 『Tathagata Accumulation of Immeasurable Eloquence and Wisdom.』 If there are good men or good women of pure faith who uphold the name of that Buddha, it is equivalent to serving sixty kotis (a large number) of nayutas (an even larger number) of Buddhas. They will obtain the Dharani of Pervading All Places and the Dharani of Inexhaustible Treasury. Until they achieve Anuttara-samyak-sambodhi (supreme enlightenment), they will never again enter the three evil realms (hell, hungry ghosts, and animals). They will always be reborn in the Buddha lands, practice the Bodhisattva path, liberate countless sentient beings from the evil realms, and attain non-retrogression in Anuttara-samyak-sambodhi.』 At that time, the World Honored One spoke in verse: 『If a person upholds the name of that Buddha, the merits they obtain are boundless. They will surely obtain the dharani and achieve the fruit of supreme enlightenment.』『Furthermore, Flower of Merit! In the southeast, there is a world called 『Superior and Wonderful Adornment,』 and the kalpa is called 『Birth of Merit.』 There is a Buddha there now, named 『Tathagata King of a Thousand Cloud Thunder Roars.』 If there are good men or good women of pure faith who uphold the name of that Buddha, they will immediately obtain the Buddha』s four fearlessnesses (four kinds of fearlessness wisdom), four supernatural powers, great compassion and great mercy, and the eighteen unique qualities of a Buddha. The merits and adornments of the land they obtain will be no different from the Western Pure Land of Ultimate Bliss. If there are women who can uphold this, they will all be transformed into men.』 At that time, the World Honored One spoke in verse: 『If a person upholds the name of that Buddha, they will obtain inconceivable and superior merits. They will often see countless Buddhas, and women will be transformed into men.』

複次功德花！西南方有世界名無量莊嚴，劫名能生妙法。彼現有佛，號最上妙色殊勝光明如來。若有凈信善男子善女人受持彼佛名者，則為奉事九十俱胝諸佛如來，得度脫一切眾生三昧。何故名為度脫一切眾生三昧？若善男子善女人依此三昧演說法時，能令三千大千世界之中惡趣眾生悉皆解脫，得生人天普獲安樂，決定當得阿耨多羅三藐三菩提。猶如悅意如來剎中所有眾生，常受安樂。」

爾時世尊而說偈言：

「若人受持彼佛名，　　所生常具大威德，　諸根色力皆殊勝，　　智慧無邊無所著。

「複次功德花！西北方有世界名為離垢，劫名廣族。彼現有佛，號種種勝光明威德王如來。若有凈信善男子善女人受持彼佛名者，轉身得無量辯才莊嚴陀羅尼，悉能受持八十俱胝如來所說之法。所得國土功德莊嚴，亦如西方極樂世界無有異也。」

爾時世尊而說偈言：

「若人受持彼佛名，　　國土猶如無量壽，　成就甚深諸法智，　　一生當證佛菩提。

「複次功德花！東北方有世界名曰無憂，劫名辯才莊嚴。彼現有佛，號無數劫積集菩提如來。若有凈信善男子善女人受持彼佛名者，即為供養八十俱胝諸佛世尊，轉身具足六十種言音辯才。」

爾時世尊而說偈言：

「若人受持

【現代漢語翻譯】現代漢語譯本：「再者，功德花！在西南方有一個世界，名為無量莊嚴（Amitavyūha），其劫名為能生妙法（Sādhu-dharma）。那裡現在有一尊佛，號為最上妙色殊勝光明如來（Paramarūpa-śrī-prabhāsa-tathāgata）。如果有具凈信的善男子或善女人受持這位佛的名號，就等於供奉了九十俱胝（koti，千萬）諸佛如來，並能獲得度脫一切眾生三昧（sarvasattvaparimocana-samādhi）。為什麼稱作度脫一切眾生三昧呢？如果善男子或善女人依據此三昧演說佛法時，能使三千大千世界中的惡道眾生全部解脫，得生人天，普遍獲得安樂，必定能夠證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。就像悅意如來（Abhirati-tathāgata）的佛剎中所有眾生，常常享受安樂一樣。」這時，世尊以偈頌說道：『如果有人受持那尊佛的名號，他所生之處常具大威德，諸根、容貌、力量都殊勝，智慧無邊，無所執著。』「再者，功德花！在西北方有一個世界，名為離垢（Vimala），其劫名為廣族（Vipula-gotra）。那裡現在有一尊佛，號為種種勝光明威德王如來（Nānā-śrī-prabhāsa-tejorāja-tathāgata）。如果有具凈信的善男子或善女人受持這位佛的名號，轉身就能獲得無量辯才莊嚴陀羅尼（ananta-pratibhāna-vyūha-dhāraṇī），能夠受持八十俱胝如來所說的佛法。所獲得的國土功德莊嚴，也像西方極樂世界一樣，沒有差別。」這時，世尊以偈頌說道：『如果有人受持那尊佛的名號，他的國土就像無量壽佛（Amitāyus）的國土一樣，成就甚深諸法智慧，一生就能證得佛菩提。』「再者，功德花！在東北方有一個世界，名為無憂（Aśoka），其劫名為辯才莊嚴（Pratibhāna-vyūha）。那裡現在有一尊佛，號為無數劫積集菩提如來（Asaṃkhyeya-kalpa-saṃcita-bodhi-tathāgata）。如果有具凈信的善男子或善女人受持這位佛的名號，就等於供養了八十俱胝諸佛世尊，轉身就能具足六十種言音辯才。」這時，世尊以偈頌說道：『如果有人受持』

【English Translation】 English version: Furthermore, O Flower of Merit! In the southwest, there is a world named Limitless Adornment (Amitavyūha), and its kalpa (aeon) is named Producer of Wonderful Dharma (Sādhu-dharma). There currently exists a Buddha there, named the Tathāgata of Supreme Wonderful Form, Excellent Light (Paramarūpa-śrī-prabhāsa-tathāgata). If any virtuous man or woman of pure faith upholds the name of that Buddha, it is equivalent to serving ninety kotis (koti, ten million) of Buddhas, the Tathāgatas, and they will attain the samadhi (state of meditative consciousness) of liberating all beings (sarvasattvaparimocana-samādhi). Why is it called the samadhi of liberating all beings? If a virtuous man or woman, relying on this samadhi, expounds the Dharma, they can cause all beings in the evil realms within the three thousand great thousand worlds to be liberated, to be reborn in the human and heavenly realms, to universally obtain peace and happiness, and they will certainly attain Anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment). It is like all beings in the Buddha-field of the Tathāgata of Delight (Abhirati-tathāgata), who constantly enjoy peace and happiness.」 At that time, the World-Honored One spoke in verse: 『If a person upholds the name of that Buddha, Their place of birth will always possess great power and virtue, The faculties, appearance, and strength will all be excellent, Their wisdom will be boundless and without attachment.』「Furthermore, O Flower of Merit! In the northwest, there is a world named Stainless (Vimala), and its kalpa is named Vast Lineage (Vipula-gotra). There currently exists a Buddha there, named the Tathāgata, King of Various Excellent Lights and Majestic Power (Nānā-śrī-prabhāsa-tejorāja-tathāgata). If any virtuous man or woman of pure faith upholds the name of that Buddha, they will, upon turning their body, obtain the dhāraṇī (mnemonic device) of limitless eloquence and adornment (ananta-pratibhāna-vyūha-dhāraṇī), and they will be able to uphold the Dharma spoken by eighty kotis of Tathāgatas. The meritorious adornment of the land they obtain will also be like the Western Pure Land of Ultimate Bliss, without any difference.」 At that time, the World-Honored One spoke in verse: 『If a person upholds the name of that Buddha, Their land will be like that of Amitāyus (Infinite Life), They will achieve profound wisdom of all dharmas, And in one lifetime, they will attain Buddhahood.』「Furthermore, O Flower of Merit! In the northeast, there is a world named Without Sorrow (Aśoka), and its kalpa is named Adornment of Eloquence (Pratibhāna-vyūha). There currently exists a Buddha there, named the Tathāgata Who Accumulated Bodhi Through Countless Kalpas (Asaṃkhyeya-kalpa-saṃcita-bodhi-tathāgata). If any virtuous man or woman of pure faith upholds the name of that Buddha, it is equivalent to making offerings to eighty kotis of Buddhas, the World-Honored Ones, and upon turning their body, they will be endowed with sixty kinds of eloquence in speech.」 At that time, the World-Honored One spoke in verse: 『If a person upholds』

彼佛名，　　智慧無邊到彼岸，　如供八十俱胝佛，　　轉生當證妙辯才。

「複次功德花！上方有世界名無量功德莊嚴威德，劫名無量吼聲。彼現有佛，號虛空吼聲凈妙莊嚴光明照如來。若有凈信善男子善女人受持彼佛名者，所生之處種族尊豪識性聰慧，善能通達世俗文詞，凡所發言人皆信受。于諸地中，具足清凈戒、定、智慧及於解脫知見，獲宿命智得五神通，亦當得佛十八不共速成阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「若人受持彼佛名，　　所生未曾離諸佛，　具足八種梵音聲，　　速證無上菩提果。

「複次功德花！下方有世界名種種音聲，劫名積集智慧。彼現有佛，號一切法門神變威德光明照耀如來。若有凈信善男子善女人受持彼佛名者，轉身得陀羅尼名成就正覺，當能受持九十俱胝諸佛如來所說之法，一生當得阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「若人受持彼佛名，　　得成正覺陀羅尼，　受持無量諸佛法，　　一生當證大菩提。」

爾時開敷功德寶花菩薩及一切功德辯才音菩薩，得陀羅尼門。八萬俱胝菩薩皆悉趣向無上菩提，得不退轉。三那由他諸天及人發阿耨多羅三藐三菩提心。

佛說此經已，功德花菩薩，及一切世間天

【現代漢語翻譯】現代漢語譯本那位佛的名號，具有無邊的智慧到達彼岸，如同供養八十俱胝（俱胝：印度數量單位，一俱胝等於一千萬）佛，轉生后將證得美妙的辯才。

『再者，功德花！上方有一個世界，名為無量功德莊嚴威德，劫名為無量吼聲。那裡現在有一尊佛，號為虛空吼聲凈妙莊嚴光明照如來。如果有清凈信心的善男子、善女人受持那位佛的名號，他們所出生的地方，種族尊貴豪邁，識性聰慧，善於通達世俗的文詞，凡是所說的話，人們都相信並接受。在各個修行階段中，他們都具足清凈的戒律、禪定、智慧，以及對解脫的知見，獲得宿命智，得到五神通，也將迅速成就無上正等正覺（阿耨多羅三藐三菩提）。』

這時，世尊說了偈語：

『如果有人受持那位佛的名號，他們所出生的地方不會遠離諸佛，具足八種梵音，迅速證得無上菩提的果位。』

『再者，功德花！下方有一個世界，名為種種音聲，劫名為積集智慧。那裡現在有一尊佛，號為一切法門神變威德光明照耀如來。如果有清凈信心的善男子、善女人受持那位佛的名號，轉身就能得到名為成就正覺的陀羅尼（陀羅尼：總持，能持一切法），能夠受持九十俱胝諸佛如來所說的法，一生就能證得無上正等正覺（阿耨多羅三藐三菩提）。』

這時，世尊說了偈語：

『如果有人受持那位佛的名號，就能成就正覺陀羅尼，受持無量諸佛的法，一生就能證得大菩提。』

這時，開敷功德寶花菩薩和一切功德辯才音菩薩，得到了陀羅尼門。八萬俱胝菩薩都趨向無上菩提，得到不退轉的境界。三那由他（那由他：印度數量單位，一那由他等於一千萬）諸天和人發起了無上正等正覺（阿耨多羅三藐三菩提）的心。

佛說完這部經后，功德花菩薩，以及一切世間的天人等，

【English Translation】 English version That Buddha's name, with boundless wisdom reaches the other shore, like offering to eighty kotis (koti: Indian unit of number, one koti equals ten million) of Buddhas, will be reborn and attain wonderful eloquence.

'Furthermore, Merit Flower! Above, there is a world named Immeasurable Merit Adornment Majesty, and the kalpa (kalpa: an eon) is named Immeasurable Roar. There is a Buddha there now, named Emptiness Roar Pure Wonderful Adornment Light Illuminating Tathagata. If there are pure faith good men and good women who uphold that Buddha's name, the places where they are born will be of noble and grand lineage, with intelligent minds, skilled in understanding worldly language, and whatever they say will be believed and accepted by people. In all stages of practice, they will be complete with pure precepts, samadhi, wisdom, and knowledge of liberation, attain the knowledge of past lives, gain the five supernormal powers, and will also quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

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

'If people uphold that Buddha's name, the places where they are born will not be far from the Buddhas, they will be complete with eight kinds of Brahma sounds, and will quickly attain the fruit of supreme Bodhi.'

'Furthermore, Merit Flower! Below, there is a world named Various Sounds, and the kalpa is named Accumulated Wisdom. There is a Buddha there now, named All Dharma Gate Divine Transformation Majesty Light Illuminating Tathagata. If there are pure faith good men and good women who uphold that Buddha's name, they will be able to obtain a dharani (dharani: a mnemonic device, a collection of words or sounds) named Accomplishment of Right Enlightenment, and will be able to uphold the Dharma spoken by ninety kotis of Buddhas, and will attain Anuttara-samyak-sambodhi in one lifetime.'

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

'If people uphold that Buddha's name, they will achieve the dharani of Right Enlightenment, uphold the Dharma of immeasurable Buddhas, and will attain Great Bodhi in one lifetime.'

At that time, Bodhisattva Opening Merit Treasure Flower and Bodhisattva All Merit Eloquence Sound, obtained the dharani gate. Eighty kotis of Bodhisattvas all turned towards supreme Bodhi, and attained the state of non-retrogression. Three nayutas (nayuta: Indian unit of number, one nayuta equals ten million) of gods and humans generated the mind of Anuttara-samyak-sambodhi.

After the Buddha finished speaking this sutra, Bodhisattva Merit Flower, and all the gods and humans in the world,

、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經善德天子會第三十五

大唐三藏菩提流志奉　詔譯

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大比丘眾一千人俱，菩薩摩訶薩十千人，並欲色界諸天子等。是時文殊師利菩薩摩訶薩與善德天子俱在會中。爾時世尊告文殊師利：「汝當爲此諸天大眾及諸菩薩，演說諸佛甚深境界。」

文殊師利白佛言：「唯然世尊！若善男子善女人慾知佛境界者，當知非眼耳鼻舌身意境界，非色聲香味觸法境界。世尊！非境界是佛境界。以是義故，如佛所得阿耨多羅三藐三菩提，為何境界耶？」

佛言：「空境界，諸見平等故。無相境界，一切相平等故。無愿境界，三界平等故。無作境界，有作平等故。無為境界，有為平等故。」

文殊師利言：「世尊！何等是無為境界？」

佛言：「無念是無為境界。」

文殊師利言：「世尊！若無為等是佛境界，為無念者依何而說？無所依故則無所說，無所說故則不可說。世尊！諸佛境界不可說也。」

佛言：「文殊師利！佛境界當於何求？」

曰：「於一切眾生煩惱中求。何以故？眾生煩惱性不可得，非聲聞緣覺之所能知，是則名為諸佛境界。」

【現代漢語翻譯】現代漢語譯本人、阿修羅（一種半神）、乾闥婆（天上的樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經·善德天子會》第三十五

大唐三藏菩提流志奉詔翻譯

如是我聞：

一時，佛陀在舍衛國祇樹給孤獨園，與一千位大比丘眾，以及一萬位菩薩摩訶薩，還有諸天子等在一起。當時，文殊師利菩薩摩訶薩與善德天子也在法會之中。這時，世尊告訴文殊師利：『你應當為這些天眾以及諸菩薩，演說諸佛甚深的境界。』

文殊師利對佛說：『是的，世尊！如果善男子善女人想要了解佛的境界，應當知道它不是眼、耳、鼻、舌、身、意的境界，也不是色、聲、香、味、觸、法的境界。世尊！非境界才是佛的境界。因為這個緣故，如佛所證得的阿耨多羅三藐三菩提（無上正等正覺），是什麼樣的境界呢？』

佛說：『是空境界，因為一切見解都是平等的。是無相境界，因為一切相都是平等的。是無愿境界，因為三界（欲界、色界、無色界）都是平等的。是無作境界，因為有作和無作是平等的。是無為境界，因為有為和無為是平等的。』

文殊師利說：『世尊！什麼是無為境界呢？』

佛說：『無念就是無為境界。』

文殊師利說：『世尊！如果無為等同於佛的境界，那麼無念者是依據什麼來說的呢？因為沒有所依據，所以就無所說；因為無所說，所以就不可說。世尊！諸佛的境界是不可說的。』

佛說：『文殊師利！佛的境界應當在哪裡求得呢？』

文殊師利回答說：『應當在一切眾生的煩惱中求得。為什麼呢？因為眾生的煩惱本性是不可得的，不是聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）所能瞭解的，這就是諸佛的境界。』

【English Translation】 English version Humans, Asuras (a type of demigod), Gandharvas (celestial musicians), and others, hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it.

The Thirty-fifth Chapter, 'The Assembly of the Son of Good Virtue,' of the Mahāratnakūṭa Sūtra

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

Thus have I heard:

At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, together with a great assembly of one thousand Bhikshus (monks), ten thousand Bodhisattva Mahasattvas (great Bodhisattvas), and also various Devas (gods). At that time, the Bodhisattva Mahasattva Manjushri was also in the assembly with the son of Good Virtue. Then, the World Honored One said to Manjushri, 'You should explain the profound realm of the Buddhas for these heavenly beings and Bodhisattvas.'

Manjushri said to the Buddha, 'Yes, World Honored One! If good men and good women wish to know the realm of the Buddha, they should know that it is not the realm of the eye, ear, nose, tongue, body, or mind; nor is it the realm of form, sound, smell, taste, touch, or dharma. World Honored One! The non-realm is the realm of the Buddha. Because of this meaning, what is the realm of Anuttara-samyak-sambodhi (supreme perfect enlightenment) attained by the Buddha?'

The Buddha said, 'It is the realm of emptiness, because all views are equal. It is the realm of no-form, because all forms are equal. It is the realm of no-desire, because the three realms (desire realm, form realm, formless realm) are equal. It is the realm of no-action, because action and non-action are equal. It is the realm of non-conditioned, because conditioned and non-conditioned are equal.'

Manjushri said, 'World Honored One! What is the realm of non-conditioned?'

The Buddha said, 'No-thought is the realm of non-conditioned.'

Manjushri said, 'World Honored One! If the non-conditioned is equal to the realm of the Buddha, then what is the basis for saying that there is no-thought? Because there is no basis, there is nothing to say; because there is nothing to say, it is unspeakable. World Honored One! The realm of the Buddhas is unspeakable.'

The Buddha said, 'Manjushri! Where should the realm of the Buddha be sought?'

Manjushri replied, 'It should be sought in the afflictions of all sentient beings. Why? Because the nature of sentient beings' afflictions is unattainable, and it is not something that Shravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers) can understand. This is called the realm of the Buddhas.'

佛言：「文殊師利！佛境界有增減耶？」

曰：「無增減也。」

佛言：「云何了知一切眾生煩惱本性？」

曰：「如佛境界無有增減，煩惱本性亦無增減。」

佛言：「云何名為煩惱本性？」

曰：「煩惱本性是佛界本性。世尊！若煩惱性異佛境界，則不說佛住一切法平等性中。以煩惱性即佛界性故，說如來住平等性。」

又問：「汝見如來住何平等？」

曰：「如我所解，眾生現行貪瞋癡者，所住平等為如來住。」

佛言：「眾生現行三毒煩惱，住何平等？」

答曰：「住空無相無愿平等性中。」

佛言：「文殊！彼性空中，云何復有貪瞋癡耶？」

文殊師利言：「于彼有中，有性空處、有貪瞋癡。」

佛言：「於何有中說有性空？」

曰：「于文字語言中說有性空。有性空故，有貪瞋癡。如佛所說，諸比丘有無生、無為、無作、無起。若無生、無為、無作、無起不有者，亦不可說有生、有為、有作、有起。是故比丘以有無生及無所起，由此得說有生有起。如是世尊！若無性空無相無愿，則不可說貪瞋癡等一切諸見。」

佛言：「文殊師利！以是義故，如汝所說，住煩惱者是住性空。」

文殊師利言：「

【現代漢語翻譯】現代漢語譯本佛陀說：『文殊師利（Manjusri，菩薩名）！佛的境界會有增減嗎？』文殊師利回答說：『沒有增減。』佛陀說：『如何瞭解一切眾生煩惱的本性？』文殊師利回答說：『如同佛的境界沒有增減，煩惱的本性也沒有增減。』佛陀說：『如何稱之為煩惱的本性？』文殊師利回答說：『煩惱的本性就是佛界的本性。世尊！如果煩惱的本性與佛的境界不同，那就不能說佛安住於一切法平等的本性中。正因為煩惱的本性就是佛界的本性，所以說如來安住于平等性。』佛陀又問：『你認為如來安住於何種平等？』文殊師利回答說：『依我所理解，眾生當下所表現的貪、嗔、癡，其所安住的平等就是如來所安住的。』佛陀說：『眾生當下表現出的貪、嗔、癡這三種煩惱，安住於何種平等？』文殊師利回答說：『安住于空、無相、無愿的平等性中。』佛陀說：『文殊！在那空性之中，為何還會有貪、嗔、癡呢？』文殊師利說：『在那「有」之中，有性空之處，有貪、嗔、癡。』佛陀說：『在何種「有」中說有性空？』文殊師利回答說：『在文字語言中說有性空。因為有性空，所以有貪、嗔、癡。如同佛所說，諸位比丘（bhikkhu，佛教出家男眾）有無生、無為、無作、無起。如果無生、無為、無作、無起不存在，也就不能說有生、有為、有作、有起。因此，比丘因為有無生及無所起，由此才能說有生有起。如同這樣，世尊！如果沒有性空、無相、無愿，就不能說貪、嗔、癡等一切諸見。』佛陀說：『文殊師利！因為這個道理，正如你所說，安住于煩惱的人就是安住于性空。』文殊師利說：『是的，世尊！』

【English Translation】 English version The Buddha said, 'Manjusri (a Bodhisattva), does the realm of the Buddha have increase or decrease?' Manjusri replied, 'There is no increase or decrease.' The Buddha said, 'How does one understand the fundamental nature of all sentient beings' afflictions?' Manjusri replied, 'Just as the realm of the Buddha has no increase or decrease, the fundamental nature of afflictions also has no increase or decrease.' The Buddha said, 'How is it called the fundamental nature of afflictions?' Manjusri replied, 'The fundamental nature of afflictions is the fundamental nature of the Buddha realm. World Honored One! If the nature of afflictions were different from the realm of the Buddha, then it could not be said that the Buddha dwells in the equality of all dharmas. Because the nature of afflictions is the same as the nature of the Buddha realm, it is said that the Tathagata dwells in equality.' The Buddha further asked, 'In what equality do you see the Tathagata dwelling?' Manjusri replied, 'As I understand it, the equality in which sentient beings currently manifest greed, hatred, and delusion is the same equality in which the Tathagata dwells.' The Buddha said, 'In what equality do sentient beings currently manifest the three poisons of afflictions?' Manjusri replied, 'They dwell in the equality of emptiness, signlessness, and wishlessness.' The Buddha said, 'Manjusri, in that emptiness, how can there still be greed, hatred, and delusion?' Manjusri said, 'Within that 'existence', there is the place of emptiness, and there are greed, hatred, and delusion.' The Buddha said, 'In what 'existence' is it said that there is emptiness?' Manjusri replied, 'It is said that there is emptiness in words and language. Because there is emptiness, there are greed, hatred, and delusion. As the Buddha has said, the bhikkhus (Buddhist monks) have no birth, no action, no making, and no arising. If no birth, no action, no making, and no arising did not exist, then it could not be said that there is birth, action, making, and arising. Therefore, bhikkhus, because there is no birth and no arising, it can be said that there is birth and arising. Likewise, World Honored One! If there were no emptiness, signlessness, and wishlessness, then it could not be said that there are greed, hatred, delusion, and all other views.' The Buddha said, 'Manjusri, because of this meaning, as you have said, those who dwell in afflictions are dwelling in emptiness.' Manjusri said, 'Yes, World Honored One!'

世尊！若觀行者離於煩惱而求性空，則不相應。云何別有性空異於煩惱？若觀煩惱即是性空，為正修行。」

佛言：「文殊師利！汝住煩惱？離煩惱耶？」

文殊師利言：「所有煩惱悉皆平等。如是平等，我正修行入此平等，則不離煩惱、不住煩惱。若沙門婆羅門自謂離欲，見他煩惱；彼隨二見。云何二見？謂有煩惱名為常見，謂無煩惱名為斷見。世尊！正修行者不見自他有無之相。何以故！明瞭一切法故。」

佛言：「文殊師利！依何正修行？」

曰：「正修行者為無所依。」

佛言：「不依于道而修行耶？」

曰：「若有所依而修行者則是有為，若行有為則非平等。所以者何？不離生住壞故。」

佛言：「文殊師利！無為中頗有數耶？」

文殊師利言：「世尊！若無為有數，即是有為，非謂無為。」

佛言：「若聖者得證無為則有此法，寧無數耶？」

曰：「法無數故、聖遠離數，為無數也。」

佛言：「文殊！汝證聖法？為不證耶？」

文殊師利言：「世尊！若問化人：『汝證聖法為不證？』者，彼云何答？」

佛言：「文殊！夫化人者則不可說有證非證。」

文殊師利言：「佛豈不說一切諸法皆如化耶？」

【現代漢語翻譯】現代漢語譯本：世尊！如果修行者爲了尋求性空（śūnyatā，空性）而脫離煩惱，那是不相應的。為什麼呢？難道性空是獨立於煩惱之外的嗎？如果觀察到煩惱本身就是性空，這才是正確的修行。佛說：『文殊師利（Mañjuśrī，智慧的象徵）！你是處於煩惱之中呢？還是脫離了煩惱呢？』文殊師利說：『所有的煩惱都是平等的。我正是修行于這種平等之中，所以既不脫離煩惱，也不執著于煩惱。如果沙門（śramaṇa，出家修行者）或婆羅門（brāhmaṇa，古印度祭司）自認為脫離了慾望，並看到他人的煩惱，他們就陷入了兩種錯誤的見解。什麼是兩種錯誤的見解呢？認為有煩惱是常見，認為沒有煩惱是斷見。世尊！真正的修行者不會看到自己或他人有或無的相狀。為什麼呢？因為他們明瞭一切法的實相。』佛說：『文殊師利！依據什麼進行正確的修行呢？』文殊師利說：『正確的修行者是無所依的。』佛說：『難道不是依據道（mārga，修行之路）而修行嗎？』文殊師利說：『如果有所依賴而修行，那就是有為法（saṃskṛta dharma，因緣和合而生的法），如果行有為法，那就不是平等。為什麼呢？因為它不能脫離生、住、壞的規律。』佛說：『文殊師利！在無為法（asaṃskṛta dharma，不依賴因緣而生的法）中，有數量的概念嗎？』文殊師利說：『世尊！如果無為法有數量，那就是有為法，而不是無為法。』佛說：『如果聖者（ārya，證悟者）證得了無為法，就有了這種法，難道沒有數量嗎？』文殊師利說：『因為法是無數的，所以聖者也遠離數量，是無數的。』佛說：『文殊！你證得了聖法嗎？還是沒有證得？』文殊師利說：『世尊！如果問一個化人（nirmita，幻化的人）：『你證得了聖法嗎？還是沒有證得？』，他應該如何回答呢？』佛說：『文殊！化人是不能說有證得或沒有證得的。』文殊師利說：『佛陀難道不是說一切諸法都如幻化嗎？』

【English Translation】 English version: World Honored One! If a practitioner seeks emptiness (śūnyatā) by separating from afflictions, it is not in accordance. Why is that? Is emptiness separate from afflictions? If one observes that afflictions themselves are emptiness, that is the correct practice. The Buddha said, 'Mañjuśrī (symbol of wisdom)! Are you dwelling in afflictions or apart from afflictions?' Mañjuśrī said, 'All afflictions are equal. It is in this equality that I practice, so I neither separate from afflictions nor dwell in them. If śramaṇas (ascetics) or brāhmaṇas (priests) claim to be free from desire and see others' afflictions, they fall into two wrong views. What are the two wrong views? To think there are afflictions is the view of permanence, and to think there are no afflictions is the view of annihilation. World Honored One! A true practitioner does not see the appearance of self or others as existing or not existing. Why? Because they understand the true nature of all dharmas.' The Buddha said, 'Mañjuśrī! Upon what does one rely for correct practice?' Mañjuśrī said, 'A correct practitioner relies on nothing.' The Buddha said, 'Is it not by relying on the path (mārga) that one practices?' Mañjuśrī said, 'If one practices with reliance, that is conditioned (saṃskṛta) dharma. If one practices conditioned dharma, it is not equality. Why? Because it cannot be separated from arising, abiding, and ceasing.' The Buddha said, 'Mañjuśrī! In unconditioned (asaṃskṛta) dharma, is there a concept of number?' Mañjuśrī said, 'World Honored One! If unconditioned dharma had a number, it would be conditioned dharma, not unconditioned dharma.' The Buddha said, 'If a noble one (ārya) attains unconditioned dharma, then there is this dharma, is there not a number?' Mañjuśrī said, 'Because dharma is countless, the noble one is also apart from number, and is countless.' The Buddha said, 'Mañjuśrī! Have you attained the noble dharma, or not?' Mañjuśrī said, 'World Honored One! If one were to ask a phantom person (nirmita), 「Have you attained the noble dharma, or not?」 how should they answer?' The Buddha said, 'Mañjuśrī! A phantom person cannot be said to have attained or not attained.' Mañjuśrī said, 'Did the Buddha not say that all dharmas are like phantoms?'

佛言：「如是如是。」

曰：「若一切法皆如化者，云何問言汝證聖法為不證也？」

佛言：「文殊！汝於三乘證何平等？」

曰：「佛界平等，我如是證。」

佛言：「汝得佛境界耶？」

曰：「若世尊得者，我亦當得。」

爾時尊者須菩提語文殊師利言：「如來不得佛境界耶？」

文殊師利言：「汝于聲聞境界有所得耶？」

須菩提言：「聖者解脫，非得非不得。」

曰：「如是如是。如來解脫，亦非有境界非無境界。」

須菩提言：「文殊師利！汝不將護新發意菩薩而演說法。」

文殊師利言：「須菩提！于意云何？若有醫人將護病者，不與辛酸苦澀等藥。而彼醫人于彼病者，為與其差？為與死耶？」

須菩提言：「是與死苦，非施安樂。」

文殊師利言：「其說法者亦復如是。若將護於他恐生驚怖，隱覆如是甚深之義，但以雜句綺飾文辭而為演說，則授眾生老病死苦，不與無病安樂涅槃。」

說此法時，五百比丘不受諸法漏盡意解。八千天人遠塵離垢，于諸法中得法眼凈。七百天子發阿耨多羅三藐三菩提心，作是愿言：「我等於未來世，當如文殊師利得是辯才。」

爾時長老須菩提語文殊師利言：「汝豈不以

【現代漢語翻譯】現代漢語譯本佛說：『是的，是的。』文殊菩薩問：『如果一切法都如幻化，為何還要問我是否證得聖法呢？』佛說：『文殊！你在三乘（聲聞乘、緣覺乘、菩薩乘）中證得了何種平等？』文殊菩薩答：『佛的境界是平等的，我就是這樣證悟的。』佛說：『你得到了佛的境界嗎？』文殊菩薩答：『如果世尊（佛）得到了，我也應當得到。』這時，尊者須菩提問文殊師利：『如來（佛）沒有得到佛的境界嗎？』文殊師利反問：『你在聲聞（聽聞佛法而修行）的境界中有所得嗎？』須菩提答：『聖者的解脫，非得非不得。』文殊師利說：『是的，是的。如來的解脫，也非有境界非無境界。』須菩提說：『文殊師利！你這樣說法，是不顧及新發菩提心的菩薩啊。』文殊師利說：『須菩提！你認為如何？如果有醫生顧及病人，不給他們辛辣酸苦的藥，那麼這個醫生對於病人，是讓他們好轉呢，還是讓他們死亡呢？』須菩提答：『這是讓他們受死亡的痛苦，而不是給予安樂。』文殊師利說：『說法的人也是這樣。如果顧及他人，害怕他們產生驚恐，就隱瞞如此甚深的道理，只用雜亂的語句和華麗的辭藻來演說，那就是給予眾生老病死的痛苦，而不是給予無病安樂的涅槃。』當說此法時，五百比丘不受諸法（一切事物）的束縛，漏盡意解（煩惱斷盡，心開意解）。八千天人遠離塵垢，在諸法中得到法眼凈（智慧清凈）。七百天子發起了阿耨多羅三藐三菩提心（無上正等正覺之心），發願說：『我們將來也要像文殊師利一樣，得到這樣的辯才。』這時，長老須菩提問文殊師利：『你難道不是用』

【English Translation】 English version The Buddha said, 'So it is, so it is.' Manjushri (Bodhisattva of Wisdom) asked, 'If all dharmas (teachings, phenomena) are like illusions, why ask whether you have attained the sacred dharma or not?' The Buddha said, 'Manjushri! In the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), what equality have you realized?' Manjushri replied, 'The realm of the Buddha is equal; this is how I have realized it.' The Buddha asked, 'Have you attained the realm of the Buddha?' Manjushri replied, 'If the World Honored One (Buddha) has attained it, I shall also attain it.' At that time, the Venerable Subhuti (one of the Buddha's disciples) asked Manjushri, 'Has the Tathagata (Buddha) not attained the realm of the Buddha?' Manjushri asked in return, 'In the realm of the Shravaka (hearer of the teachings), have you attained anything?' Subhuti replied, 'The liberation of the saints is neither attainment nor non-attainment.' Manjushri said, 'So it is, so it is. The liberation of the Tathagata is also neither having a realm nor not having a realm.' Subhuti said, 'Manjushri! You are not being considerate of the newly aspiring Bodhisattvas when you expound the Dharma.' Manjushri said, 'Subhuti! What do you think? If a doctor, being considerate of the patient, does not give them pungent, sour, or bitter medicine, will that doctor help the patient recover or cause their death?' Subhuti replied, 'That is to give them the suffering of death, not to give them peace and happiness.' Manjushri said, 'Those who expound the Dharma are also like this. If they are considerate of others, fearing that they will be frightened, and conceal such profound meanings, only using mixed phrases and flowery language to expound, then they are giving sentient beings the suffering of old age, sickness, and death, not giving them the peace and happiness of Nirvana (liberation).' When this Dharma was spoken, five hundred Bhikkhus (monks) were freed from the defilements of all dharmas, and their minds were liberated. Eight thousand devas (gods) were freed from dust and defilement, and their Dharma eyes were purified. Seven hundred devaputras (sons of gods) generated the mind of Anuttara-samyak-sambodhi (supreme enlightenment), making the vow, 'In the future, we shall attain such eloquence as Manjushri.' At that time, the elder Subhuti asked Manjushri, 'Are you not using'

聲聞乘法為聲聞說耶？」

曰：「一切乘法是我所乘。」

須菩提言：「汝為是聲聞？為辟支佛？為應正等覺耶？」

曰：「我為聲聞，不因他聲而生解故。我為辟支佛，不捨大悲無所畏故。我為應正等覺，不捨本願故。」

須菩提言：「汝云何作聲聞？」

曰：「彼諸眾生未曾聞法令得聞故，我為聲聞。」

又問：「汝云何為辟支佛？」

曰：「眾生法界令信令覺，是故說我為辟支佛。」

又問：「汝云何為應正等覺？」

曰：「一切諸法法界平等如是了知，是故我為應正等覺。」

須菩提言：「文殊師利！汝決定為住何地？」

曰：「住一切地。」

須菩提言：「汝豈亦住凡夫地耶？」

文殊師利言：「我亦決定住凡夫地。」

須菩提言：「汝何密意作是說乎？」

曰：「一切諸法自性平等，故說如是。」

須菩提言：「若一切法皆悉平等，當於何所建立諸法——此聲聞地、辟支佛地、菩薩、佛地耶？」

文殊師利言：「譬如十方虛空界中，說言此是東方虛空，南西北方四維上下亦如是說。如是言說種種差別，非於虛空而有異也。是故仁者！依一切法畢竟空中，建立種種諸地之相，亦非空性而有差別

【現代漢語翻譯】現代漢語譯本『聲聞乘的教法是為聲聞（Śrāvakayāna，通過聽聞佛法而證悟的修行者）說的嗎？』回答說：『一切乘的教法都是我所修習的。』須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）問：『你是聲聞？還是辟支佛（Pratyekabuddha，不需聽聞佛法，通過自身修行而證悟的修行者）？還是應正等覺（Samyaksaṃbuddha，圓滿覺悟的佛陀）？』回答說：『我是聲聞，因為我不是通過聽聞他人的聲音而獲得理解的。我是辟支佛，因為我不捨棄大悲心和無所畏懼。我是應正等覺，因為我不捨棄本來的誓願。』須菩提問：『你如何成為聲聞？』回答說：『爲了讓那些從未聽聞佛法的眾生能夠聽聞，所以我成為聲聞。』又問：『你如何成為辟支佛？』回答說：『爲了讓眾生在法界中生起信心和覺悟，所以我說自己是辟支佛。』又問：『你如何成為應正等覺？』回答說：『因為我如實了知一切諸法在法界中是平等的，所以我成為應正等覺。』須菩提說：『文殊師利（Mañjuśrī，智慧第一的菩薩）！你究竟安住在哪一地（Bhūmi，菩薩修行所經歷的階段）？』回答說：『安住於一切地。』須菩提問：『你難道也安住于凡夫地（Pṛthagjana-bhūmi，普通人的境界）嗎？』文殊師利回答說：『我也確實安住于凡夫地。』須菩提問：『你以何種密意說這樣的話？』回答說：『因為一切諸法的自性是平等的，所以這樣說。』須菩提說：『如果一切法都是平等的，那麼在何處建立諸法——聲聞地、辟支佛地、菩薩（Bodhisattva，發願成佛的修行者）地、佛地呢？』文殊師利說：『譬如在十方虛空界中，說這是東方虛空，南方、西方、北方、四維、上下也這樣說。雖然言說有種種差別，但虛空本身並沒有不同。所以，仁者！在一切法畢竟空的基礎上，建立種種諸地的相，也不是空性本身有差別。』

【English Translation】 English version 'Is the Dharma of the Śrāvakayāna (the vehicle of the Hearers, practitioners who attain enlightenment through listening to the Dharma) taught for the Śrāvakas?' He replied, 'All vehicles of Dharma are what I ride.' Subhūti (one of the Buddha's ten great disciples, known for his understanding of emptiness) asked, 'Are you a Śrāvaka? Or a Pratyekabuddha (a solitary Buddha, a practitioner who attains enlightenment through their own efforts without hearing the Dharma)? Or a Samyaksaṃbuddha (a fully enlightened Buddha)?' He replied, 'I am a Śrāvaka, because I do not gain understanding through hearing the voices of others. I am a Pratyekabuddha, because I do not abandon great compassion and fearlessness. I am a Samyaksaṃbuddha, because I do not abandon my original vows.' Subhūti asked, 'How do you become a Śrāvaka?' He replied, 'In order to allow those beings who have never heard the Dharma to hear it, I become a Śrāvaka.' He further asked, 'How do you become a Pratyekabuddha?' He replied, 'In order to make beings have faith and awakening in the Dharma realm, I say that I am a Pratyekabuddha.' He further asked, 'How do you become a Samyaksaṃbuddha?' He replied, 'Because I truly understand that all dharmas are equal in the Dharma realm, I become a Samyaksaṃbuddha.' Subhūti said, 'Mañjuśrī (the Bodhisattva of wisdom), on which Bhūmi (stage of practice for a Bodhisattva) do you ultimately reside?' He replied, 'I reside on all Bhūmis.' Subhūti asked, 'Do you also reside on the Pṛthagjana-bhūmi (the stage of ordinary beings)?' Mañjuśrī replied, 'I also certainly reside on the Pṛthagjana-bhūmi.' Subhūti asked, 'With what hidden meaning do you say this?' He replied, 'Because the self-nature of all dharmas is equal, I say this.' Subhūti said, 'If all dharmas are equal, then where are the dharmas established—the Śrāvaka-bhūmi, the Pratyekabuddha-bhūmi, the Bodhisattva (a practitioner who aspires to Buddhahood) -bhūmi, and the Buddha-bhūmi?' Mañjuśrī said, 'For example, in the ten directions of the space realm, it is said that this is the eastern space, and the south, west, north, four intermediate directions, and above and below are also said in this way. Although there are various differences in speech, space itself is not different. Therefore, noble one! Based on the ultimate emptiness of all dharmas, the appearances of various Bhūmis are established, but it is not that emptiness itself has differences.'

。」

須菩提言：「文殊師利！汝已證入正性離生耶？」

曰：「我已證入，而亦復出。」

須菩提言：「云何證入而復還出？」

文殊師利言：「仁者當知，此是菩薩智慧方便。于正性離生如實證入、方便而出。須菩提！譬如有人善於射術，有一怨敵念欲害之。射師有子，憐愛甚重。時彼愛子在曠野中，其父謬謂是所怨仇，放箭射之。子便大喚，言我無咎何為見害？時彼射師有速疾力，急往子所卻取其箭。菩薩亦復如是，為調伏聲聞辟支佛，故入正位還於彼出，不墮聲聞辟支佛地。以是義故，名為佛地。」

須菩提言：「云何菩薩而得此地？」

文殊師利言：「若諸菩薩住一切地而無所住，為得此地。若一切地悉能演說，而不住于下劣之地，為得此地。若有修行為盡一切眾生煩惱，而法界無盡，雖住無為而行有為，于生死中如園觀想不求涅槃，為得此地。所有志愿悉令圓滿，得無我忍成熟眾生，為得此地。得佛智慧而不于彼無智人所生瞋恨心，為得此地。為求法者轉於法輪，而於法界亦無差別，如是修行為得此地。複次若諸菩薩摧伏魔怨而現作四魔，為得此地。」

須菩提言：「文殊師利！此菩薩行一切世間甚為難信。」

文殊師利言：「如是如是，如汝所說。

【現代漢語翻譯】現代漢語譯本須菩提問：『文殊師利！你已經證入正性離生（證入真如實相，遠離生滅的境界）了嗎？』文殊師利回答說：『我已經證入了，而且也從中出來了。』須菩提問：『為什麼證入了又再出來呢？』文殊師利說：『仁者應當知道，這是菩薩的智慧方便。他們如實地證入正性離生，又以方便力從中出來。須菩提！譬如有一個人很擅長射箭，他有一個怨敵想要加害於他。這個射箭的人有一個兒子，他非常疼愛。當時，這個他所愛的兒子在曠野中，他的父親錯誤地認為那是他的仇敵，就放箭射他。兒子便大聲呼喊，說我沒有過錯，為什麼要傷害我？這時，這個射箭的人有快速的力量，趕緊跑到兒子那裡把箭取回來。菩薩也是這樣，爲了調伏聲聞（聽聞佛法而修行的人）和辟支佛（不依師教，自己悟道的修行者），所以進入正位（證入真如實相的境界），又從那裡出來，不墮入聲聞和辟支佛的境界。因為這個緣故，稱為佛地。』須菩提問：『菩薩如何才能得到這個佛地呢？』文殊師利說：『如果菩薩安住於一切地（菩薩修行的各個階段）而無所執著，就能得到這個佛地。如果能對一切地都善於演說，而不執著于低劣的境界，就能得到這個佛地。如果有修行是爲了斷除一切眾生的煩惱，而法界（宇宙萬法）是無盡的，雖然安住于無為（不生不滅的境界）而行有為（利益眾生的行為），在生死輪迴中如同在花園中游玩一樣，不求涅槃（寂滅的境界），就能得到這個佛地。所有願望都能圓滿，得到無我忍（證悟無我的智慧），成熟眾生，就能得到這個佛地。得到佛的智慧，而不對那些沒有智慧的人產生嗔恨心，就能得到這個佛地。爲了求法的人轉動法輪（宣說佛法），而對於法界也沒有分別，這樣修行就能得到這個佛地。再者，如果菩薩能降伏魔怨，而又示現四魔（煩惱魔、五陰魔、死魔、天魔），就能得到這個佛地。』須菩提說：『文殊師利！菩薩的這種行為在世間是很難讓人相信的。』文殊師利說：『是的，是的，正如你所說。』

【English Translation】 English version Subhuti said, 'Manjushri, have you already entered the stage of 'rightness of non-arising' (entering the true suchness, the realm beyond arising and ceasing)?' Manjushri replied, 'I have already entered it, and I have also come out of it.' Subhuti asked, 'Why enter and then come out again?' Manjushri said, 'O noble one, you should know that this is the skillful means of a Bodhisattva's wisdom. They truly enter the 'rightness of non-arising' and then come out of it through skillful means. Subhuti, it is like a person who is skilled in archery, and he has an enemy who wants to harm him. This archer has a son whom he loves very much. At that time, this beloved son was in the wilderness, and his father mistakenly thought he was his enemy, so he shot an arrow at him. The son then cried out loudly, saying, 'I have done nothing wrong, why do you want to harm me?' At this time, the archer had swift power, and he quickly went to his son and took back the arrow. Bodhisattvas are also like this; in order to tame the Shravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), they enter the right position (the realm of true suchness) and then come out of it, not falling into the realm of Shravakas and Pratyekabuddhas. For this reason, it is called the Buddha-ground.' Subhuti asked, 'How can a Bodhisattva attain this Buddha-ground?' Manjushri said, 'If Bodhisattvas dwell in all grounds (the various stages of Bodhisattva practice) without attachment, they can attain this Buddha-ground. If they are skilled in expounding all grounds and do not cling to inferior realms, they can attain this Buddha-ground. If they practice to end the afflictions of all sentient beings, and the Dharma realm (the universe and all phenomena) is endless, although they dwell in non-action (the realm beyond arising and ceasing) they engage in action (benefiting sentient beings), and in the cycle of birth and death they are like enjoying a garden, not seeking Nirvana (the realm of cessation), they can attain this Buddha-ground. If all their vows are fulfilled, they attain the patience of no-self (the wisdom of realizing no-self), and mature sentient beings, they can attain this Buddha-ground. If they attain the wisdom of the Buddha and do not generate hatred towards those who lack wisdom, they can attain this Buddha-ground. If they turn the Dharma wheel (expound the Dharma) for those who seek the Dharma, and there is no differentiation in the Dharma realm, practicing in this way they can attain this Buddha-ground. Furthermore, if Bodhisattvas subdue the demonic forces and manifest the four demons (the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of the heavens), they can attain this Buddha-ground.' Subhuti said, 'Manjushri, this practice of Bodhisattvas is very difficult for the world to believe.' Manjushri said, 'Yes, yes, it is as you say.'

是諸菩薩行於世間超過世法。」

須菩提言：「文殊師利！當爲說此超過世間。」

文殊師利言：「夫世間者名為五蘊。於此蘊中，色聚沫性、受水泡性、想陽焰性、行芭蕉性、識幻性，如是當知世間本性，聚沫、陽焰、泡、幻、芭蕉，是中無蘊無蘊名字、無眾生無眾生名字、無世間超過世間。若於五蘊如是正知名為勝解，若正勝解則本來解脫，若本來解脫則不著世法，若不著世法則超過世間。複次須菩提！五蘊本性空，若本性空則無我我所，若無我我所是則無二，若本無二則無取捨，無取捨故則無所著，無所著故則超過世間。複次須菩提！是五蘊者屬於因緣，若屬因緣則不屬我不屬眾生，若不屬我不屬眾生是則無主，無主則無取，無取則無諍，無諍論者是沙門法，如手畫空無有觸礙。修行如是空平等性超過世間。複次須菩提！五蘊法界同入法界是則無界，若是無界則無地界水火風界、無我無眾生無壽命、無慾界及色無色界、無有為無為生死涅槃界。入是界已則與世間俱而無所住，若無所住則超過世間。」

說此超過世間法時，二百比丘不受諸法漏盡意解，各各脫郁多羅僧衣以覆文殊師利，作如是言：「若不於此法門生信解者，彼無所得亦無所證。」

爾時須菩提告彼諸比丘言：「長老！汝

【現代漢語翻譯】現代漢語譯本：這些菩薩在世間修行，是超越世俗的。須菩提說：『文殊師利！請為我們講說這超越世俗的道理。』文殊師利說：『所謂的世俗，指的是五蘊（色、受、想、行、識）。在這五蘊中，色如聚沫般虛幻，受如水泡般易滅，想如陽焰般不實，行如芭蕉般空心，識如幻象般無常。應當這樣認識世俗的本性，如同聚沫、陽焰、水泡、幻象、芭蕉一樣。其中沒有蘊，沒有蘊的名字，沒有眾生，沒有眾生的名字，沒有世俗，也沒有超越世俗。如果對五蘊有這樣的正確認識，就叫做勝解。如果有了正確的勝解，就自然解脫。如果自然解脫，就不會執著於世俗的法則。如果不執著於世俗的法則，就超越了世俗。』『再者，須菩提！五蘊的本性是空，如果本性是空，就沒有我，也沒有我所擁有的。如果沒有我，也沒有我所擁有的，那就是無二。如果本無二，就沒有取捨。沒有取捨，就沒有執著。沒有執著，就超越了世俗。』『再者，須菩提！這五蘊是因緣和合而生，如果屬於因緣，就不屬於我，也不屬於眾生。如果不屬於我，也不屬於眾生，那就是無主。無主就沒有執取，沒有執取就沒有爭論。沒有爭論的人，才是沙門（修行者）的法則，如同用手在空中繪畫，沒有阻礙。修行這種空性平等，就能超越世俗。』『再者，須菩提！五蘊和法界（一切法的總稱）都歸入法界，那就是無界。如果無界，就沒有地界、水界、火界、風界，沒有我，沒有眾生，沒有壽命，沒有欲界、色界、無色界，沒有有為法，沒有無為法，沒有生死涅槃的界限。進入這個境界，就與世俗同在而無所執著。如果無所執著，就超越了世俗。』當講說這超越世俗的法時，二百位比丘不再受諸法的束縛，漏盡意解（煩惱斷盡，心意解脫），各自脫下郁多羅僧衣（上衣）覆蓋在文殊師利身上，並說：『如果不對這個法門生起信心和理解，他們將一無所得，也無所證悟。』這時，須菩提告訴那些比丘說：『長老們！你們……』

【English Translation】 English version: These Bodhisattvas, practicing in the world, transcend worldly laws. Subhuti said, 'Manjushri, please explain this transcendence of the world.' Manjushri said, 'The world is defined as the five skandhas (form, feeling, perception, mental formations, and consciousness). In these skandhas, form is like a mass of foam, feeling is like a water bubble, perception is like a mirage, mental formations are like a banana tree, and consciousness is like an illusion. One should understand the nature of the world in this way, like foam, mirage, bubbles, illusions, and banana trees. In them, there are no skandhas, no names of skandhas, no sentient beings, no names of sentient beings, no world, and no transcendence of the world. If one has such a correct understanding of the five skandhas, it is called profound understanding. If one has profound understanding, one is naturally liberated. If one is naturally liberated, one does not cling to worldly laws. If one does not cling to worldly laws, one transcends the world.' 'Furthermore, Subhuti, the inherent nature of the five skandhas is emptiness. If their inherent nature is emptiness, there is no self and nothing belonging to self. If there is no self and nothing belonging to self, then there is no duality. If there is no duality, there is no grasping or rejecting. Without grasping or rejecting, there is no attachment. Without attachment, one transcends the world.' 'Furthermore, Subhuti, these five skandhas arise from causes and conditions. If they arise from causes and conditions, they do not belong to self or to sentient beings. If they do not belong to self or to sentient beings, then they are without a master. Without a master, there is no grasping. Without grasping, there is no contention. Those without contention follow the path of a Shramana (practitioner), like drawing in the air with a hand, without obstruction. Practicing this emptiness and equality transcends the world.' 'Furthermore, Subhuti, the five skandhas and the Dharma realm (totality of all phenomena) all enter the Dharma realm, which is without boundaries. If there are no boundaries, there are no earth, water, fire, or wind elements, no self, no sentient beings, no lifespan, no desire realm, form realm, or formless realm, no conditioned or unconditioned, and no boundaries of birth, death, or Nirvana. Entering this realm, one dwells in the world without attachment. If there is no attachment, one transcends the world.' When this Dharma of transcending the world was spoken, two hundred monks, no longer bound by any phenomena, attained the exhaustion of outflows and liberation of mind. They each took off their upper robes (uttarasanga) and covered Manjushri, saying, 'If one does not generate faith and understanding in this Dharma gate, they will gain nothing and realize nothing.' At that time, Subhuti said to those monks, 'Venerable ones! You...'

等少有所得有所證耶？」

諸比丘言：「若增上慢者則可說言有得有證，無增上慢沙門法者無得無證。彼於何處生此動念而自謂言：『我如是得我如是證。』若於其中有動念者則是魔業。」

須菩提言：「長老！如汝所解，何得何證作是說乎？」

諸比丘言：「唯佛世尊及文殊師利知我所得、知我所證。大德！如我所解，若不了知苦相，作是說言苦我應知，為增上慢。如是集應斷、滅應證、道應修，為增上慢。彼不了知苦集滅道相故。作是說言，乃至道我已修，為增上慢。云何苦相？謂無生相。如是集滅道相若無生相，即是無相無所得。于其中無有少苦可知、集可斷、滅可證、道可修。若於此說聖諦義中不驚不怖不畏者，非增上慢；若生驚怖，為增上慢。」

爾時世尊贊彼諸比丘言：「善哉善哉。」告須菩提：「此等比丘于迦葉佛法中曾聞文殊師利演說如是甚深之法。此等比丘往昔修行是深法故，今聞隨順速能了知。如是次第於我法中聞是深法生信解者，一切當于彌勒法中得入眾數。」

爾時善德天子白文殊師利言：「仁者於此閻浮提中數數說法，我等愿請仁者往兜率陀天。彼諸天子亦有久殖廣大善根，彼若聞法則應解了。以著樂故，不能來至佛所聽法而自損減。」

爾時文殊

【現代漢語翻譯】現代漢語譯本『那麼，（你們）是少有所得，少有所證嗎？』眾比丘回答說：『如果是有增上慢（未證得真實智慧卻自認為已證得）的人，就可以說是有所得、有所證；沒有增上慢的沙門（出家人）法則說無所得、無所證。他們會在哪裡產生這樣的念頭，而自認為「我如此獲得，我如此證得」呢？如果心中有這樣的念頭，那就是魔的作為。』須菩提說：『長老們！按照你們的理解，什麼叫做「得」，什麼叫做「證」呢？』眾比丘回答說：『只有佛世尊和文殊師利（菩薩名，智慧的象徵）才知道我們所得、所證。大德！按照我們的理解，如果不能了知苦相（苦的真實面貌），卻說「苦我應該知道」，這就是增上慢。同樣，說「集（苦的根源）應該斷除、滅（苦的止息）應該證得、道（通往滅苦的道路）應該修習」，也是增上慢。因為他們不瞭解苦、集、滅、道（四聖諦）的真實面貌。如果說，乃至「道我已經修習」，也是增上慢。什麼是苦相呢？就是無生相（沒有生起）。同樣，集、滅、道相如果也是無生相，那就是無相無所得。在其中，沒有絲毫的苦可以知道、集可以斷除、滅可以證得、道可以修習。如果對於這聖諦的意義不驚恐、不害怕、不畏懼，就不是增上慢；如果產生驚恐，那就是增上慢。』這時，世尊讚歎眾比丘說：『說得好啊，說得好啊。』告訴須菩提：『這些比丘在迦葉佛（過去佛）的教法中，曾經聽聞文殊師利演說如此甚深的佛法。這些比丘過去修行過這種甚深的佛法，所以現在聽聞就能迅速理解。像這樣，依次在我教法中聽聞這種甚深佛法而生起信解的人，將來都會在彌勒佛（未來佛）的教法中得以進入僧團。』這時，善德天子對文殊師利說：『仁者您在這閻浮提（我們所居住的世界）中多次說法，我們希望邀請您前往兜率陀天（欲界天之一）。那裡的天子們也積累了廣大的善根，他們如果聽聞佛法，也應該能夠理解。只是因為貪著享樂，不能來到佛所聽法，而自己有所損失。』這時，文殊

【English Translation】 English version 'Then, are (you) those who have gained a little, or those who have realized a little?' The monks replied, 'If they are those with superior conceit (thinking they have attained true wisdom when they have not), then it can be said they have gained and realized something; those without superior conceit, the Shramanas (ascetics) of the Dharma, say they have neither gained nor realized anything. Where would they generate such a thought and claim, 「I have gained thus, I have realized thus」? If there is such a thought in their minds, that is the work of Mara (demon).' Subhuti said, 'Venerable elders! According to your understanding, what is meant by 「gaining」 and what is meant by 「realizing」?' The monks replied, 'Only the World Honored One, the Buddha, and Manjushri (Bodhisattva, symbol of wisdom) know what we have gained and what we have realized. Great Virtue! According to our understanding, if one does not understand the nature of suffering (the true face of suffering), yet says, 「Suffering I should know,」 that is superior conceit. Similarly, saying 「the origin (of suffering) should be eliminated, cessation (of suffering) should be realized, the path (to the cessation of suffering) should be practiced,」 is also superior conceit. Because they do not understand the true nature of suffering, its origin, its cessation, and the path (the Four Noble Truths). If one says, even 「the path I have already practiced,」 that is also superior conceit. What is the nature of suffering? It is the nature of non-arising (no origination). Similarly, if the nature of the origin, cessation, and path is also non-arising, then it is without characteristics and without attainment. In it, there is not the slightest suffering to be known, origin to be eliminated, cessation to be realized, or path to be practiced. If one is not startled, not afraid, and not fearful of the meaning of these Noble Truths, then it is not superior conceit; if one becomes startled, that is superior conceit.' At that time, the World Honored One praised the monks, saying, 'Well said, well said.' He told Subhuti, 'These monks, in the Dharma of Kashyapa Buddha (a past Buddha), once heard Manjushri expound such profound Dharma. These monks practiced this profound Dharma in the past, so now when they hear it, they can quickly understand. Like this, those who successively hear this profound Dharma in my Dharma and generate faith and understanding, will all be able to enter the Sangha (monastic community) in the Dharma of Maitreya Buddha (a future Buddha).' At that time, the Deva (god) of Good Virtue said to Manjushri, 'O Benevolent One, you have expounded the Dharma many times in this Jambudvipa (the world we live in), we wish to invite you to go to Tushita Heaven (one of the heavens in the desire realm). The Devas there have also accumulated vast roots of goodness, if they hear the Dharma, they should also be able to understand. It is just that because they are attached to pleasure, they cannot come to the Buddha to hear the Dharma, and thus they are losing out.' At that time, Manjushri

師利即現神變，令善德天子及一切眾會皆悉自謂入兜率陀天宮，見彼園林、宮殿樓觀、欄楯窗牖，間錯莊嚴。其諸寶臺層級高廣至二十重，眾寶網幔天花遍佈，異類眾鳥翔集和鳴。于虛空中有諸天女散曼陀羅花，歌詠贊嘆遊戲快樂。善德天子見是事已，白文殊師利言：「希有文殊！云何我等如是速疾已到兜率陀天宮，見此園林及諸天眾？文殊師利愿為說法。」

爾時長老須菩提告善德言：「天子！汝不離會中而往余處，是文殊師利神通變化，令汝自見入兜率天宮。」

爾時善德天子白佛言：「希有世尊！文殊師利遊戲三昧神通變化，於一剎那中示現此會悉入兜率天宮。」

佛言：「天子！汝于文殊師利神通變化豈是見耶？如我所知，文殊師利若欲以恒河沙等諸佛剎土功德莊嚴集一佛國，悉皆能現。或以指端舉恒河沙諸佛剎土，過於上方如恒河沙諸佛土已置於虛空，又諸佛剎所有四大海水入一毛孔，水性眾生亦不迫迮，而皆自見不離海中。所有世界諸須彌山王，皆悉置於芥子之內，依須彌住諸天子等，而皆自謂在其本宮。又諸佛剎所有五道眾生，悉皆安置於其掌中，眾妙資具猶如一切樂莊嚴國，咸令得見。又諸世界所有火聚，悉皆安置一兜羅中。複次諸佛世界所有日月，於一毛孔悉能覆蔽。隨應所作

【現代漢語翻譯】現代漢語譯本師利（Śāriputra，舍利弗）即刻展現神通變化，使善德天子（Sudatta，又譯蘇達多）及所有在場的大眾都覺得自己進入了兜率陀天宮（Tuṣita，欲界六天之一，彌勒菩薩的居所），看見那裡的園林、宮殿樓閣、欄桿窗戶，交錯佈置，莊嚴華麗。那些寶臺層層疊疊，高廣達到二十重，各種寶網帷幔、天花遍佈其間，不同種類的鳥兒飛翔聚集，發出和諧的鳴叫。在虛空中，有天女散佈曼陀羅花（Mandārava，天界之花），歌唱讚美，嬉戲快樂。善德天子看到這些景象后，對文殊師利（Mañjuśrī，文殊菩薩）說：『稀有啊，文殊！我們怎麼如此迅速地就到了兜率陀天宮，看見了這裡的園林和諸天眾？文殊師利，請您為我們說法。』這時，長老須菩提（Subhūti，佛陀十大弟子之一，解空第一）告訴善德天子說：『天子！你並沒有離開會場而到其他地方，這是文殊師利的神通變化，讓你自己看到進入了兜率天宮。』這時，善德天子對佛說：『稀有啊，世尊！文殊師利以遊戲三昧（samādhi，禪定）的神通變化，在一剎那間就示現讓這個法會的所有人都進入了兜率天宮。』佛說：『天子！你所看到的文殊師利的神通變化，難道是真的看見了嗎？據我所知，文殊師利如果想用恒河沙數（gaṅgā-nadī-vālukā，極多的數量）的諸佛剎土（buddhakṣetra，佛所教化的世界）的功德來莊嚴一個佛國，都能全部顯現出來。或者用指尖舉起恒河沙數的諸佛剎土，越過上方如恒河沙數那麼多的佛土，放置在虛空中；又將所有佛剎的四大海水（四大元素：地、水、火、風）放入一個毛孔中，水中的眾生也不會感到擁擠，而且都覺得自己沒有離開海中。所有世界的須彌山王（Sumeru，佛教宇宙觀中的中心山），都全部放置在芥子（芥菜籽）之中，依須彌山居住的諸天子等，都覺得自己還在原來的宮殿里。又將所有佛剎的五道眾生（五道輪迴：地獄、餓鬼、畜生、人、天）全部安置在手掌中，各種美妙的資具就像一切樂莊嚴國（一切快樂和莊嚴的國土），都讓他們看見。又將所有世界的所有火聚，全部安置在一個兜羅（棉花）中。再者，所有佛世界的所有日月，都能在一個毛孔中全部遮蔽。隨應所作，

【English Translation】 English version Śāriputra (舍利弗) then manifested a miraculous transformation, causing Sudatta (善德天子) and all those assembled to believe they had entered the Tuṣita Heaven (兜率陀天宮), seeing its gardens, palaces, pavilions, railings, and windows, all intricately and magnificently adorned. The jeweled terraces rose in twenty high and broad tiers, with various jeweled nets, canopies, and celestial flowers spread throughout. Different kinds of birds flew and gathered, singing harmoniously. In the void, celestial maidens scattered Mandārava flowers (曼陀羅花), singing praises and playing joyfully. Having seen these things, Sudatta said to Mañjuśrī (文殊師利): 'It is marvelous, Mañjuśrī! How have we so quickly arrived at the Tuṣita Heaven, seeing these gardens and celestial beings? Mañjuśrī, please explain this to us.' At that time, the elder Subhūti (須菩提) said to Sudatta: 'Heavenly Son! You have not left this assembly to go elsewhere. This is a miraculous transformation by Mañjuśrī, causing you to see yourself as having entered the Tuṣita Heaven.' Then, Sudatta said to the Buddha: 'It is marvelous, World Honored One! Mañjuśrī, through the miraculous transformation of his samādhi (三昧), has shown this entire assembly entering the Tuṣita Heaven in an instant.' The Buddha said: 'Heavenly Son! Do you truly see the miraculous transformation of Mañjuśrī? As I know it, if Mañjuśrī wished to adorn a Buddha-land with the merits of Buddha-lands as numerous as the sands of the Ganges, he could manifest them all. Or, with the tip of his finger, he could lift Buddha-lands as numerous as the sands of the Ganges, pass them over Buddha-lands as numerous as the sands of the Ganges above, and place them in the void. Furthermore, he could place all the great oceans of the four elements (四大元素) of all Buddha-lands into a single pore, and the beings in the water would not feel crowded, and would all see themselves as not having left the ocean. All the Sumeru mountains (須彌山王) of all the worlds could be placed within a mustard seed, and the heavenly beings dwelling on Sumeru would all believe they were in their original palaces. Also, all the beings of the five realms (五道眾生) of all Buddha-lands could be placed in his palm, with all kinds of wonderful resources like a land of perfect joy and adornment, allowing them all to see it. Furthermore, all the fires of all the worlds could be placed in a single cotton ball. Moreover, all the suns and moons of all the Buddha-worlds could be completely covered by a single pore. According to what is appropriate,

咸皆作之。」

爾時惡魔化作比丘白佛言：「世尊！我等欲見文殊師利現前作此神通變化。何用如此虛誕之言，一切世間所不能信。」

爾時世尊告文殊師利言：「汝當於此眾會示現神變。」

爾時文殊師利不起于座，入心自在一切法莊嚴三昧。於時如佛所說神通變化皆悉示現，魔與眾會及善德天子一切皆見。爾時大眾見此神變嘆未曾有，作如是言：「善哉善哉！由佛出現有此正士，於世間中開是法門現諸神變。」

爾時惡魔以文殊師利威神力故作如是言：「希有世尊！文殊師利有此神通，今此眾會亦為希有，于文殊師利神通變化而得信解。世尊！設有如恒河沙等諸魔，不能於此信解善男子善女人而作留難。我亦惡魔波旬，恒求佛便惱亂眾生。我從今往自立誓願，若於此法門流行之處，有生信解愛樂受持讀誦演說，於四面百由旬外不于中過。世尊！然我眷屬有欲斷滅如來法故，令修行者其心散亂，我為降伏說陀羅尼。若善男子善女人於此法門書寫讀誦為人演說，諸天魔眾當得善利，令說法者身心悅豫精勤修習，與無礙辯才及陀羅尼，承事供給衣服飲食臥具湯藥，令無所乏。」即說咒曰：

「怛侄他(一)　阿末麗(二)　毗末麗(三)　替哆低(四)　阿羯椑(五)　是多設堵嚕(六

【現代漢語翻譯】『都應該這樣做。』

那時，惡魔化作比丘，對佛說：『世尊！我們想親眼看到文殊師利（Manjusri，菩薩名，代表智慧）當場展現神通變化。何必說這些虛妄不實的話，一切世間的人都不會相信。』

那時，世尊告訴文殊師利說：『你應當在這大眾集會中示現神通變化。』

那時，文殊師利沒有離開座位，進入心自在一切法莊嚴三昧（Samadhi，禪定）。當時，如佛所說的神通變化都全部展現出來，魔和大眾以及善德天子（Sudatta，天神名）都看到了。那時，大眾見到這種神通變化，讚歎說前所未有，說道：『太好了，太好了！因為佛的出現，才有這樣的正士，在世間中開啟這個法門，展現各種神通變化。』

那時，惡魔因為文殊師利的威神力，這樣說道：『稀有啊，世尊！文殊師利有這樣的神通，現在這個集會也真是稀有，對於文殊師利的神通變化而生起了信解。世尊！即使有如恒河沙數那麼多的魔，也不能對這些生起信解的善男子善女人制造障礙。我也是惡魔波旬（Mara Papiyas，魔王名），一直尋求佛的方便來惱亂眾生。我從今以後自己立下誓願，如果在這個法門流行的地方，有眾生生起信解、喜愛、受持、讀誦、演說，我會在四面百由旬（Yojana，古印度長度單位）之外，不會在其中經過。世尊！然而我的眷屬有想要斷滅如來佛法，使修行者心生散亂的，我為降伏他們，說出陀羅尼（Dharani，咒語）。如果善男子善女人對於這個法門書寫、讀誦、為他人演說，諸天魔眾都會得到善利，使說法者身心喜悅、精勤修習，得到無礙辯才和陀羅尼，承事供養衣服、飲食、臥具、湯藥，使他們沒有缺乏。』隨即說出咒語：

『怛侄他（tadyatha，即說咒曰）(一) 阿末麗（amale，無垢）(二) 毗末麗（vimale，離垢）(三) 替哆低（tite，堅固）(四) 阿羯椑（akape，無動）(五) 是多設堵嚕（sitasatru，白敵）(六)

【English Translation】 'All should do it.'

At that time, the demon transformed into a Bhikshu (monk) and said to the Buddha, 'World Honored One! We wish to see Manjusri (Bodhisattva of wisdom) manifest these miraculous transformations before our very eyes. Why speak such empty and unbelievable words that the entire world cannot believe?'

At that time, the World Honored One said to Manjusri, 'You should demonstrate your miraculous transformations in this assembly.'

At that time, Manjusri did not rise from his seat but entered the Samadhi (meditative state) of the adornment of all dharmas (teachings) with a free mind. Then, all the miraculous transformations that the Buddha had spoken of were manifested, and the demon, the assembly, and the Deva (god) Sudatta all saw them. At that time, the assembly, seeing these miraculous transformations, exclaimed that they had never seen anything like it, saying, 'Excellent, excellent! Because of the appearance of the Buddha, there is such a righteous person who opens this Dharma gate in the world and manifests various miraculous transformations.'

At that time, the demon, due to the majestic power of Manjusri, said, 'Rare indeed, World Honored One! Manjusri has such miraculous powers, and this assembly is also rare, having developed faith and understanding in Manjusri's miraculous transformations. World Honored One! Even if there were as many demons as the sands of the Ganges River, they could not create obstacles for these good men and women who have developed faith and understanding. I am also the demon Mara Papiyas, constantly seeking opportunities to trouble sentient beings. From now on, I make a vow that if there is a place where this Dharma gate is practiced, and there are beings who develop faith, love, uphold, recite, and expound it, I will not pass within a hundred yojanas (ancient Indian unit of distance) in all directions. World Honored One! However, my retinue may wish to destroy the Dharma of the Tathagata (Buddha), causing the minds of practitioners to become scattered. To subdue them, I will speak this Dharani (mantra). If good men and women write, recite, and expound this Dharma gate for others, all the Devas and demons will receive good benefits, causing the expounders to be joyful in body and mind, diligently cultivate, and obtain unobstructed eloquence and Dharani. They will be provided with clothing, food, bedding, and medicine, so that they will lack nothing.' Then he spoke the mantra:

'Tadyatha (thus it is) (1) amale (immaculate) (2) vimale (pure) (3) tite (firm) (4) akape (unmoving) (5) sitasatru (white enemy) (6)'

)　誓曳杜野筏低(七)　部多筏低伽米麗(八)　[口*肩]低(九)　蘇普低(十)　普普細(十一)　地唎蘇溪(十二)　㥜提(十三)　可詣(十四)　米洗禮(十五)　央矩麗跋麗(十六)　呼盧忽𪏭(十七)　索醯(十八)　輸戍米提地唎(十九)　阿那筏低底底使咤泥(二十)　吃唎多唎低(二十一)　吃利多費低(二十二)　𦘺盧遮都費低漫怛啰悖馳那駝𡀔迦(二十三)　阿(去聲)跋羅目多𪾼嚩蘇唎耶(二十四)

「世尊！若善男子善女人專精受持此陀羅尼心不散亂，常為諸天、龍神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等之所守護，一切惡鬼無能得便。」

彼魔波旬說此咒時，三千大千世界六種震動。爾時世尊告魔波旬：「善哉善哉！汝之辯才，當知是文殊師利神通境界。」於是文殊師利現神通力，及魔波旬說咒之時，三萬二千天人發阿耨多羅三藐三菩提心。

時文殊師利還攝神力，令此眾會皆悉自見如本而住。爾時文殊師利告善德天子言：「善男子！汝往兜率陀天遍告天眾，我當來彼。」

時善德天子聞是語已，禮世尊足並諸菩薩、大德聲聞，與其眷屬恭敬圍繞，于眾會前忽然不現，須臾已至兜率陀天。爾時善德遍告諸天子言：「汝等應知，文殊師利

【現代漢語翻譯】現代漢語譯本誓曳杜野筏低（sìyèdùyěfádī，音譯，無具體含義）部多筏低伽米麗（bùduōfádīgāmǐlì，音譯，無具體含義） [口*肩]低（jiāndī，音譯，無具體含義）蘇普低（sūpǔdī，音譯，無具體含義）普普細（pǔpǔxì，音譯，無具體含義）地唎蘇溪（dìlìsūxī，音譯，無具體含義）㥜提（yìtí，音譯，無具體含義）可詣（kěyì，音譯，無具體含義）米洗禮（mǐxǐlǐ，音譯，無具體含義）央矩麗跋麗（yāngjùlìbálì，音譯，無具體含義）呼盧忽𪏭（hūlúhūlú，音譯，無具體含義）索醯（suǒxī，音譯，無具體含義）輸戍米提地唎（shūshùmítídìlì，音譯，無具體含義）阿那筏低底底使咤泥（ānàfádīdǐdǐshǐzhàní，音譯，無具體含義）吃唎多唎低（chīlìduōlìdī，音譯，無具體含義）吃利多費低（chīlìduōfèidī，音譯，無具體含義）𦘺盧遮都費低漫怛啰悖馳那駝𡀔迦（zhàlúzhēdōufèidīmàndálàbèichínàtuójiā，音譯，無具體含義）阿（ā，音譯，無具體含義）跋羅目多𪾼嚩蘇唎耶（ābáluómùduōsuōwāshūlìyē，音譯，無具體含義）。

『世尊！如果善男子善女人能夠專心精進地受持這個陀羅尼，心不散亂，那麼他們就會常常受到諸天、龍神、夜叉（yèchā，一種鬼神）、乾闥婆（qiántápó，天上的樂神）、阿修羅（āxiūluó，一種好戰的神）、迦樓羅（jiālóuluó，一種大鳥神）、緊那羅（jǐnnàluó，天上的歌神）、摩睺羅伽（móhóuluójiā，一種大蟒神）等等的守護，一切惡鬼都不能夠加害他們。』

當魔波旬說這個咒語的時候，三千大千世界發生了六種震動。這時，世尊告訴魔波旬：『說得好啊，說得好啊！你的辯才真是了不起，應當知道這是文殊師利（Wénshūshīlì，智慧第一的菩薩）神通境界的力量。』於是，文殊師利顯現神通力，當魔波旬說咒語的時候，有三萬二千天人發起了阿耨多羅三藐三菩提心（ānòuduōluósānmiǎosānpútíxīn，無上正等正覺之心）。

這時，文殊師利收回神通力，讓在場的所有人都恢復到原來的狀態。然後，文殊師利告訴善德天子說：『善男子！你到兜率陀天（dōushuàituótīan，欲界天之一）去，告訴那裡的天眾，我將要到那裡去。』

當時，善德天子聽了這話，就向世尊以及各位菩薩、大德聲聞（shēngwén，聽聞佛法而修行的人）行禮，並與他的眷屬恭敬地圍繞著，在眾人面前忽然消失不見，一會兒就到了兜率陀天。這時，善德天子遍告諸位天子說：『你們應當知道，文殊師利菩薩』

【English Translation】 English version sìyèdùyěfádī (transliteration, no specific meaning) bùduōfádīgāmǐlì (transliteration, no specific meaning) jiāndī (transliteration, no specific meaning) sūpǔdī (transliteration, no specific meaning) pǔpǔxì (transliteration, no specific meaning) dìlìsūxī (transliteration, no specific meaning) yìtí (transliteration, no specific meaning) kěyì (transliteration, no specific meaning) mǐxǐlǐ (transliteration, no specific meaning) yāngjùlìbálì (transliteration, no specific meaning) hūlúhūlú (transliteration, no specific meaning) suǒxī (transliteration, no specific meaning) shūshùmítídìlì (transliteration, no specific meaning) ānàfádīdǐdǐshǐzhàní (transliteration, no specific meaning) chīlìduōlìdī (transliteration, no specific meaning) chīlìduōfèidī (transliteration, no specific meaning) zhàlúzhēdōufèidīmàndálàbèichínàtuójiā (transliteration, no specific meaning) ā (transliteration, no specific meaning) ābáluómùduōsuōwāshūlìyē (transliteration, no specific meaning).

'World Honored One! If a good man or good woman can wholeheartedly and diligently uphold this Dharani, without a scattered mind, then they will always be protected by Devas, Nagas, Yakshas (a type of ghost or spirit), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a large bird god), Kinnaras (celestial musicians), and Mahoragas (a large serpent god), etc. All evil ghosts will not be able to harm them.'

When Mara Papiyas recited this mantra, the three thousand great thousand worlds shook in six ways. At that time, the World Honored One said to Mara Papiyas: 'Excellent, excellent! Your eloquence is truly remarkable. You should know that this is the power of Manjushri's (Wénshūshīlì, Bodhisattva of wisdom) supernatural realm.' Then, Manjushri manifested his supernatural power, and when Mara Papiyas recited the mantra, thirty-two thousand Devas generated the mind of Anuttara-samyak-sambodhi (ānòuduōluósānmiǎosānpútíxīn, the mind of unsurpassed perfect enlightenment).

At this time, Manjushri withdrew his supernatural power, causing everyone present to return to their original state. Then, Manjushri said to the Deva Son Sudatta: 'Good man! Go to the Tusita Heaven (dōushuàituótīan, one of the heavens in the desire realm) and tell the Devas there that I will be going there.'

At that time, the Deva Son Sudatta, upon hearing these words, bowed to the World Honored One and all the Bodhisattvas and great Arhats (shēngwén, those who practice by hearing the Buddha's teachings), and with his retinue respectfully surrounding him, suddenly disappeared from the assembly and arrived at the Tusita Heaven in a short while. Then, Sudatta announced to all the Deva Sons: 'You should know that Manjushri Bodhisattva'

憐愍汝故欲來至此。汝等應當舍諸欲樂、遠離憍慢，恭敬尊重隨順聽法。」爾時善德天子如所應辦莊嚴道場，即便合掌作如是言：「文殊師利！今正是時。」

於是文殊師利與一萬菩薩、五百聲聞，及天、龍、夜叉、乾闥婆等，前後圍繞，禮佛足已，于會中沒現兜率陀天，與諸菩薩聲聞大眾于彼道場隨敷而坐。時諸大眾悉聞四天王宮、三十三天、夜摩、兜率及以化樂、他化自在諸天子等，魔眾梵眾，乃至有頂，互相唱言：「文殊師利今在兜率陀天方欲說法。」諸天聞已，無數百千皆來集會，盡此欲界天宮所不容受。時文殊師利即以神力，令彼諸天自見寬廣不相妨礙。

爾時善德天子白文殊師利言：「大眾已集，愿為說法。」

文殊師利告善德天子言：「有四種法，菩薩住于不放逸者，則能攝取一切佛法。何等為四？一者住于戒律而具多聞，二者住于禪定而行智慧，三者住于神通而起大智，四者住于寂靜而常觀察。天子！有八種法入于戒律。何等為八？一者身清凈，二者語清凈，三者意清凈，四者見清凈，五者頭陀功德清凈，六者命清凈，七者舍離一切詐現異相以利求利清凈，八者不捨一切智心清凈。是名八法入于戒律。天子！復有八法入于多聞。何等為八？一者尊重，二者下心，三者發起精進，四

【現代漢語翻譯】現代漢語譯本：'我憐憫你們，所以來到這裡。你們應當捨棄各種慾望享樂，遠離驕傲自滿，恭敬尊重地隨順聽法。'當時，善德天子按照應有的儀式莊嚴了道場，隨即合掌說道：'文殊師利（Manjusri，智慧的象徵）！現在正是時候。' 於是，文殊師利與一萬菩薩、五百聲聞（Sravaka，佛陀的弟子），以及天、龍（Naga，蛇神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天上的樂神）等，前後圍繞，禮拜佛陀的足后，在會眾中消失，顯現在兜率陀天（Tusita Heaven，欲界天之一），與諸菩薩、聲聞大眾在那個道場隨意坐下。當時，所有大眾都聽到四天王宮、三十三天（Trayastrimsa Heaven，欲界天之一）、夜摩天（Yama Heaven，欲界天之一）、兜率天以及化樂天（Nirmanarati Heaven，欲界天之一）、他化自在天（Paranirmitavasavartin Heaven，欲界天之一）等諸天子，魔眾、梵眾，乃至有頂天（Akanistha Heaven，色界天之頂），互相傳唱說：'文殊師利現在在兜率陀天正要說法。'諸天聽到后，無數百千都前來，整個欲界天宮都容納不下。當時，文殊師利就用神通力，讓那些諸天自己看到空間寬廣，互不妨礙。當時，善德天子對文殊師利說：'大眾已經聚集，希望您能為我們說法。' 文殊師利告訴善德天子說：'有四種法，菩薩如果安住于不放逸，就能攝取一切佛法。是哪四種呢？第一是安住于戒律而具足多聞，第二是安住于禪定而修行智慧，第三是安住于神通而生起大智，第四是安住于寂靜而常常觀察。天子！有八種法可以進入戒律。是哪八種呢？第一是身清凈，第二是語清凈，第三是意清凈，第四是見清凈，第五是頭陀功德清凈（dhuta，苦行），第六是命清凈，第七是舍離一切虛偽的異相以求取利益的清凈，第八是不捨棄一切智心的清凈。這稱為八種進入戒律的法。天子！還有八種法可以進入多聞。是哪八種呢？第一是尊重，第二是謙下，第三是發起精進，第四

【English Translation】 English version: 'Out of compassion for you, I have come here. You should abandon all desires and pleasures, stay away from arrogance, and respectfully listen to the Dharma.' At that time, the son of the gods, Sudatta, adorned the place of practice as it should be, and then, with his palms together, said, 'Manjusri! Now is the right time.' Then, Manjusri, surrounded by ten thousand Bodhisattvas, five hundred Sravakas, as well as Devas, Nagas, Yakshas, Gandharvas, and others, after bowing at the Buddha's feet, disappeared from the assembly and appeared in Tusita Heaven, where he sat down at the place of practice with the Bodhisattvas and Sravakas. At that time, all the assembly heard the sons of the gods from the Four Heavenly Kings' Palace, Trayastrimsa Heaven, Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, the demon hosts, the Brahma hosts, and even Akanistha Heaven, all proclaiming to each other, 'Manjusri is now in Tusita Heaven and is about to preach the Dharma.' Upon hearing this, countless hundreds and thousands came, and the entire realm of the desire heavens could not contain them. Then, Manjusri, through his spiritual power, made the heavens see that the space was vast and did not hinder each other. At that time, the son of the gods, Sudatta, said to Manjusri, 'The assembly has gathered, we wish that you would preach the Dharma for us.' Manjusri said to the son of the gods, Sudatta, 'There are four dharmas, if a Bodhisattva dwells in non-negligence, then he can gather all the Buddha's dharmas. What are the four? First, dwelling in precepts and being endowed with much learning; second, dwelling in meditation and practicing wisdom; third, dwelling in spiritual powers and arousing great wisdom; fourth, dwelling in tranquility and constantly observing. Son of the gods! There are eight dharmas that enter into precepts. What are the eight? First, purity of body; second, purity of speech; third, purity of mind; fourth, purity of view; fifth, purity of dhuta merits; sixth, purity of life; seventh, purity of abandoning all false appearances to seek profit; eighth, purity of not abandoning the mind of all-knowing wisdom. These are called the eight dharmas that enter into precepts. Son of the gods! There are also eight dharmas that enter into much learning. What are the eight? First, respect; second, humility; third, arousing diligence; fourth

者不失正念，五者隨聞受持，六者心善觀察，七者如聞轉教，八者不自讚毀他。是名八法入于多聞。天子！復有八法入于禪定。何等為八？一者寂靜住阿蘭若，二者舍離憒鬧，三者不染境界，四者身心輕安，五者心緣定境，六者絕諸聲相，七者減食支身，八者不取聖樂。是名八法入于禪定。天子！復有八法入于智慧。何等為八？一者蘊善巧，二者界善巧，三者處善巧，四者緣起善巧，五者諦善巧，六者三世善巧，七者一切乘善巧，八者一切佛法善巧。是名八法入于智慧。天子！復有八法入于神通。何等為八？一者天眼通，見無障礙故；二者天耳通，聞無障礙故；三者他心通，觀一切眾生心故；四者宿命通，憶念前際故；五者神足通，示現一切神變故；六者漏盡通，盡一切眾生漏故；七者不住煩惱不取解脫，方便力故；八者不依聲聞解脫而入涅槃。是名八法入于神通。復有八法能入于智。何等為八？一者苦智，二者集智，三者滅智，四者道智，五者因智，六者緣智，七者三世智，八者一切智。是名八種。復有八法入于寂靜。何等為八？一者內寂靜，二者外寂靜，三者愛寂靜，四者取寂靜，五者有寂靜，六者生寂靜，七者一切煩惱寂靜，八者三界寂靜。是名八法。復有八法入于觀察。何等為八？一者戒，二者聞，三者禪定

【現代漢語翻譯】現代漢語譯本：

『不失正念』，這是第一種；『隨聽受持』，這是第二種；『用心善於觀察』，這是第三種；『如所聽聞轉教他人』，這是第四種；『不自我讚揚而譭謗他人』，這是第五種。這被稱為進入多聞的八種方法。

天子！還有八種方法可以進入禪定。是哪八種呢？第一是『住在寂靜的阿蘭若（遠離塵囂的修行處）』；第二是『捨棄喧鬧』；第三是『不被外境所染』；第四是『身心輕安』；第五是『心專注于禪定境界』；第六是『斷絕一切聲音的干擾』；第七是『減少食物攝取以維持身體』；第八是『不執著于聖者的快樂』。這被稱為進入禪定的八種方法。

天子！還有八種方法可以進入智慧。是哪八種呢？第一是『善巧於五蘊（色、受、想、行、識）』；第二是『善巧於十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）』；第三是『善巧於十二處（內六處：眼、耳、鼻、舌、身、意；外六處：色、聲、香、味、觸、法）』；第四是『善巧于緣起（事物相互依存的法則）』；第五是『善巧於四聖諦（苦、集、滅、道）』；第六是『善巧於三世（過去、現在、未來）』；第七是『善巧於一切乘（聲聞乘、緣覺乘、菩薩乘）』；第八是『善巧於一切佛法』。這被稱為進入智慧的八種方法。

天子！還有八種方法可以進入神通。是哪八種呢？第一是『天眼通（能見一切障礙之外的事物）』，因為能見無障礙；第二是『天耳通（能聽見一切障礙之外的聲音）』，因為能聽聞無障礙；第三是『他心通（能知曉他人心中所想）』，因為能觀察一切眾生的心；第四是『宿命通（能回憶起過去世的經歷）』，因為能憶念前世；第五是『神足通（能隨意變化，來去自如）』，因為能示現一切神通變化；第六是『漏盡通（斷除一切煩惱）』，因為能盡一切眾生的煩惱；第七是『不住于煩惱也不執著于解脫』，這是因為方便力的緣故；第八是『不依賴聲聞的解脫而進入涅槃』。這被稱為進入神通的八種方法。

還有八種方法可以進入智慧。是哪八種呢？第一是『苦智（瞭解苦的真諦）』；第二是『集智（瞭解苦的根源）』；第三是『滅智（瞭解苦的止息）』；第四是『道智（瞭解滅苦的方法）』；第五是『因智（瞭解因果關係）』；第六是『緣智（瞭解事物相互依存的條件）』；第七是『三世智（瞭解過去、現在、未來）』；第八是『一切智（瞭解一切事物）』。這被稱為八種智慧。

還有八種方法可以進入寂靜。是哪八種呢？第一是『內寂靜（內心平靜）』；第二是『外寂靜（外在環境平靜）』；第三是『愛寂靜（斷除愛慾）』；第四是『取寂靜（斷除執取）』；第五是『有寂靜（斷除存在感）』；第六是『生寂靜（斷除生死輪迴）』；第七是『一切煩惱寂靜（斷除一切煩惱）』；第八是『三界寂靜（斷除欲界、色界、無色界的束縛）』。這被稱為八種寂靜的方法。

還有八種方法可以進入觀察。是哪八種呢？第一是『戒（持守戒律）』；第二是『聞（聽聞佛法）』；第三是『禪定（修習禪定）』

【English Translation】 English version:

'Not losing right mindfulness,' this is the first; 'Following what is heard and upholding it,' this is the second; 'Observing with a good mind,' this is the third; 'Teaching others as heard,' this is the fourth; 'Not praising oneself and disparaging others,' this is the fifth. These are called the eight methods for entering into extensive learning.

Son of Heaven! There are also eight methods for entering into meditative concentration (dhyana). What are the eight? First is 'dwelling in the quiet aranya (a secluded place for practice)'; second is 'abandoning noisy places'; third is 'not being defiled by external realms'; fourth is 'lightness and ease of body and mind'; fifth is 'the mind focusing on the object of meditation'; sixth is 'cutting off all sounds'; seventh is 'reducing food intake to sustain the body'; eighth is 'not clinging to the bliss of the saints.' These are called the eight methods for entering into meditative concentration.

Son of Heaven! There are also eight methods for entering into wisdom. What are the eight? First is 'skillfulness in the five aggregates (skandhas) (form, feeling, perception, mental formations, consciousness)'; second is 'skillfulness in the eighteen realms (dhatus) (the six sense organs, the six sense objects, and the six consciousnesses)'; third is 'skillfulness in the twelve sense bases (ayatanas) (the six internal sense bases and the six external sense bases)'; fourth is 'skillfulness in dependent origination (pratītyasamutpāda) (the law of interdependence)'; fifth is 'skillfulness in the four noble truths (duhkha, samudaya, nirodha, marga)'; sixth is 'skillfulness in the three times (past, present, future)'; seventh is 'skillfulness in all vehicles (yana) (sravakayana, pratyekabuddhayana, bodhisattvayana)'; eighth is 'skillfulness in all the Buddha's teachings.' These are called the eight methods for entering into wisdom.

Son of Heaven! There are also eight methods for entering into supernormal powers (abhijna). What are the eight? First is 'the divine eye (divyacakṣus) (the ability to see beyond physical limitations),' because one sees without obstruction; second is 'the divine ear (divyaśrotra) (the ability to hear beyond physical limitations),' because one hears without obstruction; third is 'the knowledge of others' minds (paracittajñāna) (the ability to know the thoughts of others),' because one observes the minds of all beings; fourth is 'the knowledge of past lives (pūrvanivāsānusmṛti) (the ability to remember past lives),' because one remembers past existences; fifth is 'the power of magical transformation (ṛddhi) (the ability to manifest supernatural powers),' because one demonstrates all magical transformations; sixth is 'the extinction of outflows (āsravakṣayajñāna) (the ability to eliminate all defilements),' because one eliminates the outflows of all beings; seventh is 'not dwelling in afflictions and not clinging to liberation,' because of the power of skillful means; eighth is 'not relying on the liberation of the sravakas (hearers) to enter nirvana.' These are called the eight methods for entering into supernormal powers.

There are also eight methods for entering into wisdom. What are the eight? First is 'the wisdom of suffering (duhkha-jñāna) (understanding the truth of suffering)'; second is 'the wisdom of the origin (samudaya-jñāna) (understanding the origin of suffering)'; third is 'the wisdom of cessation (nirodha-jñāna) (understanding the cessation of suffering)'; fourth is 'the wisdom of the path (marga-jñāna) (understanding the path to the cessation of suffering)'; fifth is 'the wisdom of cause (hetu-jñāna) (understanding the law of cause and effect)'; sixth is 'the wisdom of conditions (pratyaya-jñāna) (understanding the conditions of interdependence)'; seventh is 'the wisdom of the three times (past, present, future)'; eighth is 'the wisdom of all things (sarvajñāna) (understanding all things).' These are called the eight kinds of wisdom.

There are also eight methods for entering into tranquility. What are the eight? First is 'inner tranquility (adhyātma-śamatha) (inner peace)'; second is 'outer tranquility (bahirdhā-śamatha) (peace in the external environment)'; third is 'tranquility of desire (rāga-śamatha) (cessation of desire)'; fourth is 'tranquility of grasping (upādāna-śamatha) (cessation of clinging)'; fifth is 'tranquility of existence (bhava-śamatha) (cessation of the sense of existence)'; sixth is 'tranquility of birth (jāti-śamatha) (cessation of the cycle of birth and death)'; seventh is 'tranquility of all afflictions (sarvakleśa-śamatha) (cessation of all afflictions)'; eighth is 'tranquility of the three realms (tridhātu-śamatha) (cessation of the bonds of the desire realm, the form realm, and the formless realm).' These are called the eight methods of tranquility.

There are also eight methods for entering into observation. What are the eight? First is 'precepts (śīla) (observing moral conduct)'; second is 'hearing (śruta) (listening to the Dharma)'; third is 'meditative concentration (dhyana) (practicing meditation)'

，四者智慧，五者神通，六者智，七者寂滅，八者不放逸。天子！是名八法，菩薩安住不放逸故，諸佛菩提及菩提分法一切當得。是故天子！應當依是不放逸住。

「汝等天子依不放逸，則三種樂常不損減。何等為三？一者天樂，二者禪樂，三者涅槃樂。複次諸天子！依不放逸住者得離三苦。何等為三？所謂行苦、苦苦、壞苦。又不放逸者超三種畏。何等為三？所謂地獄、餓鬼、畜生。又不放逸者得超三有。何等為三？所謂欲有、色有、無色有。複次諸天子！依不放逸住者得離三垢。何等為三？所謂貪垢、瞋垢、癡垢。又不放逸於三學處當得圓滿。何等為三？所謂增上戒、增上心、增上慧。不放逸者常得親近供養三寶。何等為三？所謂佛寶、法寶、僧寶。複次依不放逸住者，得離三種波羅蜜障。何等為三？一者自慳。二者於行施人心生憎嫉。三者隨順慳人。自破戒，憎嫉持戒者、隨順破戒人；自瞋，憎嫉忍辱者、隨順瞋恚人；自懈怠，憎嫉精進者、隨順懈怠人；自散亂，憎嫉禪定者、隨順散亂人；自無智慧，憎嫉智慧者、隨順無智人。汝等諸天子！是名依不放逸住者當得遠離三波羅蜜障。

「複次諸天子！依不放逸住者，當得三種波羅蜜伴助。何等為三？所謂施增長，不求果報迴向菩提；戒增長，不求生

【現代漢語翻譯】現代漢語譯本：四是智慧，五是神通，六是智，七是寂滅，八是不放逸。天子們！這被稱為八法，菩薩安住于不放逸，因此諸佛的菩提（覺悟）及菩提分法（通往覺悟的修行方法）一切都將獲得。所以，天子們！應當依此不放逸而住。

『你們這些天子依不放逸，那麼三種快樂將常不減少。哪三種呢？一是天樂，二是禪樂，三是涅槃樂。再次，諸天子！依不放逸而住的人能脫離三種苦。哪三種呢？即行苦（由無常變化帶來的苦）、苦苦（痛苦的感受）、壞苦（快樂消逝帶來的苦）。而且不放逸的人能超越三種畏懼。哪三種呢？即地獄、餓鬼、畜生。而且不放逸的人能超越三有（三界）。哪三種呢？即欲有（欲界）、色有（色界）、無色有（無色界）。再次，諸天子！依不放逸而住的人能脫離三種垢染。哪三種呢？即貪垢、瞋垢、癡垢。而且不放逸的人在三學處（戒、定、慧）將能得到圓滿。哪三種呢？即增上戒（更高的戒律）、增上心（更高的禪定）、增上慧（更高的智慧）。不放逸的人常能親近供養三寶。哪三種呢？即佛寶、法寶、僧寶。再次，依不放逸而住的人，能脫離三種波羅蜜（到達彼岸的修行）的障礙。哪三種呢？一是自己慳吝。二是對於行佈施的人心生憎恨嫉妒。三是隨順慳吝的人。自己破戒，憎恨嫉妒持戒的人、隨順破戒的人；自己嗔怒，憎恨嫉妒忍辱的人、隨順嗔怒的人；自己懈怠，憎恨嫉妒精進的人、隨順懈怠的人；自己散亂，憎恨嫉妒禪定的人、隨順散亂的人；自己沒有智慧，憎恨嫉妒有智慧的人、隨順沒有智慧的人。你們這些天子！這被稱為依不放逸而住的人應當遠離的三種波羅蜜障礙。

『再次，諸天子！依不放逸而住的人，將能得到三種波羅蜜的幫助。哪三種呢？即佈施增長，不求果報迴向菩提（覺悟）；戒律增長，不求生

【English Translation】 English version: Fourth is wisdom, fifth is supernormal power, sixth is knowledge, seventh is tranquility, and eighth is non-negligence. Heavenly beings! These are called the eight dharmas. Because Bodhisattvas abide in non-negligence, they will attain all the Buddhas' Bodhi (enlightenment) and the Bodhi-part dharmas (practices leading to enlightenment). Therefore, heavenly beings! You should abide in this non-negligence.

'You heavenly beings, if you rely on non-negligence, then the three kinds of happiness will always not diminish. What are the three? First is heavenly bliss, second is meditative bliss, and third is Nirvana bliss. Furthermore, heavenly beings! Those who abide in non-negligence can be free from the three sufferings. What are the three? Namely, the suffering of change (suffering arising from impermanence), the suffering of suffering (painful feelings), and the suffering of decay (suffering from the loss of pleasure). Moreover, those who are non-negligent can transcend the three fears. What are the three? Namely, hell, hungry ghosts, and animals. Moreover, those who are non-negligent can transcend the three realms of existence. What are the three? Namely, the desire realm (Kama-dhatu), the form realm (Rupa-dhatu), and the formless realm (Arupa-dhatu). Furthermore, heavenly beings! Those who abide in non-negligence can be free from the three defilements. What are the three? Namely, the defilement of greed, the defilement of anger, and the defilement of ignorance. Moreover, those who are non-negligent will attain perfection in the three trainings (sila, samadhi, prajna). What are the three? Namely, higher morality (adhisila), higher concentration (adhicitta), and higher wisdom (adhiprajna). Those who are non-negligent will always be able to draw near to and make offerings to the Three Jewels. What are the three? Namely, the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel. Furthermore, those who abide in non-negligence can be free from the three obstacles to the paramitas (perfections). What are the three? First is one's own stinginess. Second is to harbor hatred and jealousy towards those who practice giving. Third is to follow those who are stingy. One breaks precepts, hates and is jealous of those who uphold precepts, and follows those who break precepts; one is angry, hates and is jealous of those who practice patience, and follows those who are angry; one is lazy, hates and is jealous of those who are diligent, and follows those who are lazy; one is distracted, hates and is jealous of those who practice meditation, and follows those who are distracted; one is without wisdom, hates and is jealous of those who have wisdom, and follows those who are without wisdom. You heavenly beings! These are called the three obstacles to the paramitas that those who abide in non-negligence should be free from.

'Furthermore, heavenly beings! Those who abide in non-negligence will receive the assistance of the three paramitas. What are the three? Namely, the increase of giving, not seeking rewards but dedicating it to Bodhi (enlightenment); the increase of precepts, not seeking rebirth

天迴向菩提；忍辱增長，於一切眾生不生害心迴向菩提；精進增長，種種善根無有厭足迴向菩提；禪定增長，心不散亂迴向菩提；智慧增長，常修善業迴向菩提。是名依不放逸住得此波羅蜜三伴助。是故諸天子！住不放逸增長一切善法，佛所印可。複次一切法如虛空，是四正勤應當觀察。何等為四？所謂諸法無作，未生不善法為不生故發起精進；法性清凈，已生不善法為除滅故發起精進；諸法寂靜，未生善法令得生故發起精進；一切法無處無行，已生善法住不失故發起精進。天子！是諸菩薩四正勤，佛所印可。

「複次諸天子！法性平等無生無滅。依此法性，無所得故不作諸惡，順法性故勤修眾善，如是修者為無所修。複次於一切法不取不捨，是名正勤。複次諸天子！應觀四念處，所謂：無身住處、無受住處、無心住處、無法住處。無住處無建立處，是名念處。複次應觀四如意足：一者身心不懈樂修善法故，二者為成就一切眾生髮起精進斷貪慾故，三者一切法不可得而證諸佛法故，四者心如幻化法無所依超過一切取著故。複次應觀五根：一者信根，決定安住于諸法中為上首故；二者精進根，遍修諸行成就佛身故；三者念根，具足諸法心善調柔無忘失故；四者定根，遠離攀緣不隨昏睡故；五者慧根，決斷諸法正觀

【現代漢語翻譯】現代漢語譯本以天道迴向菩提（覺悟）；以忍辱增長，對一切眾生不起害心迴向菩提；以精進增長，對種種善根沒有厭倦滿足迴向菩提；以禪定增長，心不散亂迴向菩提；以智慧增長，常修善業迴向菩提。這被稱為依不放逸而住，獲得此波羅蜜（到彼岸）的三種助伴。因此，諸位天子！住于不放逸能增長一切善法，這是佛所印可的。其次，一切法如虛空，這是四正勤應當觀察的。哪四種呢？即所謂諸法無作，爲了不生起未生的不善法而發起精進；法性清凈，爲了除滅已生的不善法而發起精進；諸法寂靜，爲了使未生的善法得以生起而發起精進；一切法無處無行，爲了使已生的善法住而不失而發起精進。天子！這是諸菩薩的四正勤，是佛所印可的。其次，諸位天子！法性平等，無生無滅。依此法性，因為無所得而不作諸惡，順應法性而勤修眾善，如此修行即為無所修。其次，對一切法不取不捨，這稱為正勤。其次，諸位天子！應當觀察四念處，即所謂：無身住處、無受住處、無心住處、無法住處。無住處無建立處，這稱爲念處。其次，應當觀察四如意足：一者，身心不懈怠，樂於修習善法；二者，爲了成就一切眾生而發起精進，斷除貪慾；三者，一切法不可得，而能證得諸佛之法；四者，心如幻化，無所依，超越一切執著。其次，應當觀察五根：一者，信根，決定安住于諸法中，作為首要；二者，精進根，普遍修習諸行，成就佛身；三者，念根，具足諸法，心善調柔，沒有忘失；四者，定根，遠離攀緣，不隨昏睡；五者，慧根，決斷諸法，正觀。

【English Translation】 English version Dedicate the heavenly path to Bodhi (enlightenment); increase forbearance, without generating harmful thoughts towards all beings, dedicate to Bodhi; increase diligence, without being weary or satisfied with various roots of goodness, dedicate to Bodhi; increase meditation, with a mind not scattered, dedicate to Bodhi; increase wisdom, constantly cultivating good deeds, dedicate to Bodhi. This is called abiding in non-negligence, obtaining these three companions of the Paramita (perfection). Therefore, O sons of gods! Abiding in non-negligence increases all good dharmas, which is approved by the Buddha. Furthermore, all dharmas are like empty space, these are the four right efforts that should be observed. What are the four? Namely, the so-called dharmas are without action, to prevent unwholesome dharmas that have not arisen from arising, one initiates diligence; the nature of dharma is pure, to eliminate unwholesome dharmas that have already arisen, one initiates diligence; dharmas are tranquil, to enable wholesome dharmas that have not arisen to arise, one initiates diligence; all dharmas are without place or action, to ensure that wholesome dharmas that have already arisen remain without loss, one initiates diligence. O sons of gods! These are the four right efforts of the Bodhisattvas, approved by the Buddha. Furthermore, O sons of gods! The nature of dharma is equal, without arising or ceasing. Relying on this nature of dharma, because there is nothing to be obtained, one does not commit evil, and in accordance with the nature of dharma, one diligently cultivates all good, such cultivation is without cultivation. Furthermore, not grasping or abandoning any dharma, this is called right effort. Furthermore, O sons of gods! One should observe the four foundations of mindfulness, namely: the abode of no body, the abode of no feeling, the abode of no mind, and the abode of no dharma. The abode of no abode and no establishment, this is called mindfulness. Furthermore, one should observe the four bases of psychic power: first, with body and mind not being lazy, one delights in cultivating good dharmas; second, to achieve all beings, one initiates diligence, cutting off greed; third, all dharmas are unobtainable, yet one can attain the dharmas of all Buddhas; fourth, the mind is like an illusion, without reliance, surpassing all attachments. Furthermore, one should observe the five roots: first, the root of faith, firmly abiding in all dharmas, as the foremost; second, the root of diligence, universally cultivating all practices, achieving the Buddha's body; third, the root of mindfulness, fully possessing all dharmas, with a mind well-tamed and without forgetting; fourth, the root of concentration, staying away from clinging, not following drowsiness; fifth, the root of wisdom, decisively judging all dharmas, with right observation.

現前不隨他故。何謂諸力？所謂安住如是諸法性中，一切煩惱無能沮壞，是名為力。住是力故便得勝法，如實了知非異非如，說名覺分。若於諸法隨順覺了，由是道故次第修行，通達秘密於法不動，說名聖道。是故諸天子！應如是修三十七品菩提分法，出過諸行無復障礙，智慧熾然究竟寂靜。云何名為究竟寂靜？謂諸法無起亦無所盡，無所盡故則無所作，無所作故亦非無作無受、無受者無施設是名究竟寂靜。」說此法時，一萬二千天子于諸法中得法眼凈。

爾時善德天子白文殊師利言：「菩薩云何修習于道？」

文殊師利言：「天子！若諸菩薩不捨生死而令眾生入于涅槃，不捨愛取而拔出眾生令立聖道，是名菩薩修習于道。複次天子！修習道者，善巧安住清凈性空。何以故？菩薩以寂靜心見一切法自性清凈，為諸眾生樂著諸見、安住隨眠無方便者，演說諸法自性空義。所以者何？是諸眾生於自性空中而生見故。是菩薩以無相無愿無所作、一切法自性不生，為諸凡夫久習煩惱生滅見者，於此無生令得信樂，而於生滅亦無所動。天子！是名菩薩修習于道。複次天子！應見菩薩去來之道。」

諸天子言：「文殊師利！云何菩薩去來之道？」

文殊師利言：「天子！菩薩證菩提而去，如應說法而來。

【現代漢語翻譯】現代漢語譯本不被其他事物所左右。什麼是諸力呢？就是安住在諸法本性之中，一切煩惱都不能動搖，這稱為力。安住于這種力量，就能獲得殊勝的法，如實了知諸法非異非如，這稱為覺分。如果能隨順覺悟諸法，由此道次第修行，通達諸法秘密而不動搖，這稱為聖道。所以，諸位天子！應當這樣修習三十七品菩提分法，超越一切行為的障礙，智慧熾盛，最終達到寂靜。什麼是究竟寂靜呢？就是諸法無生起也無終盡，因為沒有終盡所以沒有造作，沒有造作也就不是無作無受，沒有受者也沒有施設，這稱為究竟寂靜。』當說此法時，一萬二千天子在諸法中獲得了法眼清凈。這時，善德天子問文殊師利：『菩薩如何修習于道？』文殊師利說：『天子！如果菩薩不捨棄生死而引導眾生進入涅槃，不捨棄愛取而拔出眾生令其安立於聖道，這稱為菩薩修習于道。再者，天子！修習道的人，善巧安住于清凈的空性。為什麼呢？菩薩以寂靜的心見到一切法自性清凈，爲了那些執著于各種見解、安住于隨眠而沒有方便的眾生，演說諸法自性空的道理。為什麼呢？因為這些眾生在自性空中產生了見解。菩薩以無相、無愿、無所作、一切法自性不生，為那些久習煩惱生滅見的凡夫，使他們對這無生之理產生信樂，而對於生滅也不動搖。天子！這稱為菩薩修習于道。再者，天子！應當觀察菩薩的去來之道。』諸天子問：『文殊師利！什麼是菩薩的去來之道？』文殊師利說：『天子！菩薩證得菩提而去，爲了應機說法而來。』

【English Translation】 English version Not being swayed by other things. What are the powers? It is to abide in the nature of all dharmas, where all afflictions cannot shake it, this is called power. Abiding in this power, one obtains the supreme dharma, truly knowing that dharmas are neither different nor the same, this is called the enlightenment factor. If one can follow the enlightenment of all dharmas, and cultivate step by step through this path, understanding the secrets of dharmas without being moved, this is called the holy path. Therefore, O sons of gods! You should cultivate the thirty-seven factors of enlightenment in this way, transcending all obstacles of actions, with wisdom blazing, ultimately reaching tranquility. What is ultimate tranquility? It is that dharmas have no arising and no ending, because there is no ending, there is no action, and no action is neither non-action nor non-reception, there is no receiver and no establishment, this is called ultimate tranquility.』 When this dharma was spoken, twelve thousand sons of gods obtained the pure Dharma Eye in all dharmas. At that time, the son of god, Good Virtue, asked Manjushri: 『How does a Bodhisattva cultivate the path?』 Manjushri said: 『O son of god! If a Bodhisattva does not abandon birth and death but leads sentient beings into Nirvana, does not abandon attachment but pulls sentient beings out and establishes them on the holy path, this is called a Bodhisattva cultivating the path. Furthermore, O son of god! One who cultivates the path skillfully abides in the pure emptiness. Why? Because a Bodhisattva, with a tranquil mind, sees that the self-nature of all dharmas is pure, and for those sentient beings who are attached to various views, abiding in latent tendencies without skillful means, expounds the meaning of the self-nature emptiness of all dharmas. Why? Because these sentient beings generate views in the self-nature emptiness. The Bodhisattva, with no form, no wish, no action, and the self-nature of all dharmas not arising, for those ordinary people who have long been accustomed to the views of arising and ceasing of afflictions, enables them to have faith and joy in this non-arising principle, and is not moved by arising and ceasing. O son of god! This is called a Bodhisattva cultivating the path. Furthermore, O son of god! One should observe the Bodhisattva's path of going and coming.』 The sons of gods asked: 『Manjushri! What is the Bodhisattva's path of going and coming?』 Manjushri said: 『O son of god! The Bodhisattva goes after attaining Bodhi, and comes to teach the Dharma according to the needs of sentient beings.』

得諸禪解脫而去，現生欲界中來。入于聖道故去，大悲成熟眾生故來。得無生法忍而去，忍受眾生故來。於一切法出離故去，拔出眾生故來。誓願堅固而去，誓願無自性而來。三解脫門而去，故受生而來。菩提道場故去，為安立眾生於菩提故來。天子！是名諸菩薩去來之道。」說此菩薩道時，五百菩薩得無生法忍。

爾時善德天子白文殊師利言：「我等曾聞有世界名一切功德光明，為在何處？何等如來於中說法？」

文殊師利言：「天子！彼一切功德光明世界，在於上方過十二恒河沙佛剎，普賢如來於中說法。」

諸天子言：「我等愿欲見彼世界及彼如來。」

爾時文殊師利即入光明莊嚴三昧，以三昧力放大光明，過十二恒河沙佛剎，遍照一切功德光明世界。時彼菩薩問：「此光明從何所來？」彼佛告言：「善男子！下方過十二恒河沙佛剎有世界名娑婆，彼土有佛名釋迦牟尼如來、應、正等覺，在世說法。彼有菩薩名文殊師利，入光明莊嚴三昧，放大光明遍照十方無量佛剎，是其光明來照此會。」彼諸菩薩即白普賢如來：「我等愿見釋迦牟尼世尊及文殊師利菩薩。」

時普賢如來放大光明，照十二恒河沙佛剎至娑婆世界，令彼菩薩分明見此菩薩眾會。時彼世尊告諸菩薩：「誰能往彼娑

【現代漢語翻譯】現代漢語譯本『他們』獲得禪定解脫而離去，卻又爲了在欲界中示現而到來。『他們』因為進入聖道而離去，卻又爲了成熟眾生的大悲心而到來。『他們』獲得無生法忍而離去，卻又爲了忍受眾生而到來。『他們』因為從一切法中出離而離去，卻又爲了拔濟眾生而到來。『他們』因為誓願堅定而離去，卻又爲了誓願的無自性而到來。『他們』因為三解脫門而離去，卻又爲了受生而到來。『他們』因為菩提道場而離去，卻又爲了安立眾生於菩提而到來。天子啊！這就是諸菩薩離去和到來的道路。』當宣說菩薩道時，五百位菩薩獲得了無生法忍。當時，善德天子問文殊師利：『我們曾聽說有一個世界名為一切功德光明（Sarva-guṇa-prabhā，一切功德的光明），它在哪裡？是哪位如來在那裡說法？』文殊師利說：『天子啊！那個一切功德光明世界，在上方，超過十二個恒河沙數的佛剎，普賢如來（Samantabhadra，普皆賢善）在那裡說法。』諸天子說：『我們希望見到那個世界和那位如來。』當時，文殊師利立即進入光明莊嚴三昧（prabhā-vyūha-samādhi，光明裝飾的禪定），以三昧的力量放出大光明，超過十二個恒河沙數的佛剎，遍照一切功德光明世界。那時，那裡的菩薩問：『這光明從哪裡來？』那裡的佛告訴他們：『善男子！下方，超過十二個恒河沙數的佛剎，有一個世界名為娑婆（Sahā，堪忍），那個國土有一位佛名為釋迦牟尼如來（Śākyamuni，釋迦族的聖人）、應、正等覺（Tathāgata，如來；Arhat，應供；Samyaksaṃbuddha，正等覺），在世間說法。那裡有一位菩薩名為文殊師利，進入光明莊嚴三昧，放出大光明，遍照十方無量佛剎，是他的光明照到這裡。』那些菩薩立即對普賢如來說：『我們希望見到釋迦牟尼世尊和文殊師利菩薩。』當時，普賢如來放出大光明，照耀十二個恒河沙數的佛剎，到達娑婆世界，讓那裡的菩薩清楚地看到這裡的菩薩集會。那時，那位世尊告訴諸位菩薩：『誰能前往那個娑

【English Translation】 English version 'They' depart having attained meditative liberation, yet they come to manifest in the desire realm. 'They' depart because they have entered the holy path, yet they come because of their great compassion to mature beings. 'They' depart having attained the forbearance of non-arising, yet they come to endure beings. 'They' depart because they have become liberated from all dharmas, yet they come to liberate beings. 'They' depart because their vows are firm, yet they come because their vows are without inherent existence. 'They' depart because of the three doors to liberation, yet they come to take birth. 'They' depart because of the Bodhi-mandala, yet they come to establish beings in Bodhi. O son of the gods! This is the path of the going and coming of the Bodhisattvas.' While this path of the Bodhisattvas was being spoken, five hundred Bodhisattvas attained the forbearance of non-arising. At that time, the son of the gods, Sudatta, asked Mañjuśrī: 'We have heard that there is a world called All-Merit-Radiance (Sarva-guṇa-prabhā), where is it? And which Tathāgata teaches the Dharma there?' Mañjuśrī said: 'O son of the gods! That world of All-Merit-Radiance is above, beyond twelve Ganges-river sands of Buddha-lands. The Tathāgata Samantabhadra (普賢, Universal Worthy) teaches the Dharma there.' The sons of the gods said: 'We wish to see that world and that Tathāgata.' At that time, Mañjuśrī immediately entered the Samadhi of Radiant Adornment (prabhā-vyūha-samādhi), and with the power of that Samadhi, he emitted great light, which passed beyond twelve Ganges-river sands of Buddha-lands, illuminating the entire world of All-Merit-Radiance. Then, the Bodhisattvas there asked: 'From where does this light come?' The Buddha there told them: 'Good sons! Below, beyond twelve Ganges-river sands of Buddha-lands, there is a world called Sahā (娑婆, Endurance), and in that land, there is a Buddha named Śākyamuni Tathāgata (釋迦牟尼, Sage of the Shakya Clan), Arhat (應供, Worthy One), Samyaksaṃbuddha (正等覺, Perfectly Enlightened One), who is teaching the Dharma in the world. There is a Bodhisattva there named Mañjuśrī, who has entered the Samadhi of Radiant Adornment, and has emitted great light, illuminating countless Buddha-lands in the ten directions. It is his light that has come to illuminate this assembly.' Those Bodhisattvas immediately said to Samantabhadra Tathāgata: 'We wish to see Śākyamuni, the World-Honored One, and the Bodhisattva Mañjuśrī.' At that time, Samantabhadra Tathāgata emitted great light, which illuminated twelve Ganges-river sands of Buddha-lands, reaching the Sahā world, allowing the Bodhisattvas there to clearly see the assembly of Bodhisattvas here. Then, that World-Honored One told the Bodhisattvas: 'Who can go to that Sa

婆世界？」爾時持法炬菩薩摩訶薩白佛言：「世尊！我能往彼娑婆世界。」佛言：「今正是時。」爾時持法炬菩薩與十億諸菩薩俱，于彼國沒，現兜率陀天，放大光明遍照世界。時諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，釋梵護世諸天子等，及諸聲聞菩薩大眾，得未曾有，作如是言：「此諸菩薩遊戲神通甚為希有。」

爾時眾會因此光明，見一切功德光明世界，及見普賢如來國界莊嚴，於一劫中說不能盡。當此文殊師利現神變時，七那由他諸天子等發阿耨多羅三藐三菩提心。

爾時持法炬菩薩白文殊師利言：「可共禮覲釋迦如來。」

時文殊師利於彼天子應可度者皆悉度已，與持法炬諸菩薩眾，及大聲聞，天、龍、夜叉、乾闥婆等，往詣佛所。到已頂禮佛足卻住一面。爾時持法炬菩薩白佛言：「世尊！普賢如來問訊世尊，少病少惱、起居輕利、安樂行不？」

爾時世尊告彼諸菩薩言：「善男子！此文殊師利及持法炬正士，神通變化智慧光明，成熟眾生奉事諸佛，一切菩薩不能知其智慧方便深入邊際。汝善男子！應當學此文殊師利及持法炬正士，並諸菩薩所有神通辯才智慧，奉事諸佛成熟眾生。此諸正士無數劫來，從一佛剎至一佛剎常作佛事。若諸眾生入此正士境界，

【現代漢語翻譯】現代漢語譯本：'娑婆世界？'那時，持法炬菩薩摩訶薩對佛說：'世尊！我能前往那個娑婆世界。'佛說：'現在正是時候。'那時，持法炬菩薩與十億位菩薩一起，從那個國土消失，顯現在兜率陀天（欲界六天之一，彌勒菩薩所在之處），放出大光明遍照世界。當時，諸天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神），釋梵護世諸天子等，以及諸聲聞菩薩大眾，都感到前所未有，說道：'這些菩薩遊戲神通真是非常稀有。' 那時，大眾因為這光明，看見了一切功德光明世界，也看見了普賢如來（象徵一切菩薩行愿的菩薩）的國土莊嚴，即使在一劫（極長的時間單位）中也說不完。當文殊師利（象徵智慧的菩薩）顯現神通變化時，七那由他（極大的數字單位）諸天子等發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。那時，持法炬菩薩對文殊師利說：'我們可以一起去禮拜釋迦如來。' 當時，文殊師利將那些應該被度化的天子都度化完畢后，與持法炬等菩薩眾，以及大聲聞、天、龍、夜叉、乾闥婆等，一同前往佛所在之處。到達后，頂禮佛足，退到一旁站立。那時，持法炬菩薩對佛說：'世尊！普賢如來問候世尊，是否少病少惱、起居輕便、安樂自在？' 那時，世尊告訴那些菩薩說：'善男子！這位文殊師利和持法炬正士，神通變化智慧光明，成熟眾生奉事諸佛，一切菩薩都無法知曉他們智慧方便的深入邊際。你們這些善男子！應當學習這位文殊師利和持法炬正士，以及諸菩薩所有的神通辯才智慧，奉事諸佛成熟眾生。這些正士在無數劫以來，從一個佛剎到另一個佛剎，常常做著佛事。如果眾生進入這些正士的境界，'

【English Translation】 English version: 'The Saha world?' At that time, the Bodhisattva Mahasattva Dhārmadhvaja said to the Buddha, 'World Honored One! I am able to go to that Saha world.' The Buddha said, 'Now is the right time.' At that time, the Bodhisattva Dhārmadhvaja, together with ten billion Bodhisattvas, disappeared from that land and appeared in the Tuṣita Heaven (one of the six heavens of the desire realm, where Bodhisattva Maitreya resides), emitting great light that illuminated the world. At that time, the gods, dragons, yakshas (a type of demon), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a type of golden-winged bird god), kinnaras (a type of celestial musician), mahoragas (a type of great serpent god), the sons of the gods of Śakra, Brahmā, and the world protectors, as well as the great assembly of Śrāvakas and Bodhisattvas, felt unprecedented and said, 'These Bodhisattvas' displays of supernatural powers are truly rare.' At that time, the assembly, because of this light, saw all the worlds of meritorious light, and also saw the adornments of the realm of Samantabhadra Tathagata (a Bodhisattva symbolizing the vows and practices of all Bodhisattvas), which could not be fully described even in one kalpa (an extremely long unit of time). When Mañjuśrī (a Bodhisattva symbolizing wisdom) manifested his supernatural transformations, seven nayutas (an extremely large numerical unit) of the sons of the gods and others generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and complete enlightenment). At that time, the Bodhisattva Dhārmadhvaja said to Mañjuśrī, 'We can go together to pay homage to Śākyamuni Tathagata.' At that time, Mañjuśrī, having converted all the sons of the gods who were ready to be converted, together with the assembly of Bodhisattvas including Dhārmadhvaja, as well as the great Śrāvakas, gods, dragons, yakshas, gandharvas, and others, went to where the Buddha was. Having arrived, they bowed at the Buddha's feet and stood to one side. At that time, the Bodhisattva Dhārmadhvaja said to the Buddha, 'World Honored One! Samantabhadra Tathagata sends his greetings to the World Honored One, asking if you are free from illness and affliction, if your movements are light and easy, and if you are at peace and ease?' At that time, the World Honored One told those Bodhisattvas, 'Good men! This Mañjuśrī and the righteous man Dhārmadhvaja, with their supernatural transformations, wisdom, and light, mature sentient beings and serve all Buddhas. All Bodhisattvas are unable to know the depth and extent of their wisdom and skillful means. You good men! You should learn from this Mañjuśrī and the righteous man Dhārmadhvaja, as well as all the Bodhisattvas, in their supernatural powers, eloquence, and wisdom, serving all Buddhas and maturing sentient beings. These righteous men, for countless kalpas, have been constantly performing the work of the Buddha, going from one Buddha-land to another. If sentient beings enter the realm of these righteous men,'

當來不復墮于魔界。」

爾時世尊告長老阿難：「汝善持此法門，不斷三寶種故。」

爾時持法炬菩薩摩訶薩從此會起，與其眷屬還本佛剎。

佛說此經已，善德天子、長老阿難，一切世間天、龍、乾闥婆、阿修羅等，聞佛所說，皆大歡喜。

大寶積經卷第一百一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百二

隋三藏達摩笈多譯

第三十六善住意天子會

緣起品第一

如是我聞：

一時婆伽婆住王舍城耆阇崛山內，與大比丘眾六萬二千人俱，皆是大德具足神通，諸大聲聞而為上首。

爾時復有四萬二千菩薩摩訶薩，其名曰：文殊師利菩薩、師子幢菩薩、彌勒菩薩、觀世音菩薩、大勢至菩薩、大辯聚王菩薩、陀羅尼自在王菩薩、善丈夫菩薩、須彌頂菩薩、須彌幢菩薩、不可動菩薩、善思義菩薩、善思義意菩薩、善思惟菩薩、思心菩薩、勇意菩薩、善思菩薩、寶髻菩薩、山相擊王菩薩、寶手菩薩、寶意菩薩、寶印手菩薩、常舉手菩薩、常下手菩薩、常精進菩薩、度眾生菩薩、上精進菩薩、如言行菩薩、上愿菩薩、燈手菩薩、心平等菩薩、除惡道菩薩、除諸憂暗菩薩、不捨重擔菩薩、日藏菩薩、月藏菩薩、金剛步菩薩

【現代漢語翻譯】現代漢語譯本：當他們來世不再墮入魔界。那時，世尊告訴長老阿難：『你應好好受持此法門，使三寶的種子不斷絕。』那時，持法炬菩薩摩訶薩從法會中起身，和他的眷屬回到他自己的佛剎。佛陀說完這部經后，善德天子、長老阿難，以及一切世間的天、龍、乾闥婆（一種天神）、阿修羅（一種好戰的神）等，聽聞佛陀所說，都非常歡喜。

《大寶積經》卷第一百一《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》卷第一百二

隋朝三藏達摩笈多譯

第三十六善住意天子會

緣起品第一

如是我聞：

一時，婆伽婆（佛陀）住在王舍城（古印度城市）的耆阇崛山（山名）中，與六萬二千位大比丘眾在一起，他們都是具有神通的大德，以諸大聲聞為首。

當時，還有四萬二千位菩薩摩訶薩，他們的名字是：文殊師利菩薩（智慧的象徵）、師子幢菩薩、彌勒菩薩（未來佛）、觀世音菩薩（慈悲的象徵）、大勢至菩薩（力量的象徵）、大辯聚王菩薩、陀羅尼自在王菩薩、善丈夫菩薩、須彌頂菩薩、須彌幢菩薩、不可動菩薩、善思義菩薩、善思義意菩薩、善思惟菩薩、思心菩薩、勇意菩薩、善思菩薩、寶髻菩薩、山相擊王菩薩、寶手菩薩、寶意菩薩、寶印手菩薩、常舉手菩薩、常下手菩薩、常精進菩薩、度眾生菩薩、上精進菩薩、如言行菩薩、上愿菩薩、燈手菩薩、心平等菩薩、除惡道菩薩、除諸憂暗菩薩、不捨重擔菩薩、日藏菩薩、月藏菩薩、金剛步菩薩。

【English Translation】 English version: When they come, they will not fall into the realm of Mara again. At that time, the World Honored One said to the elder Ananda, 'You should uphold this Dharma gate well, so that the seeds of the Three Jewels will not be cut off.' At that time, the Bodhisattva Mahasattva, Holder of the Dharma Torch, arose from that assembly and returned to his own Buddha-land with his retinue. After the Buddha finished speaking this sutra, the Deva Good Virtue, the elder Ananda, and all the beings of the world, including devas, nagas, gandharvas (a type of celestial being), asuras (a type of warring deity), and others, having heard what the Buddha had said, were all greatly delighted.

The Great Treasure Accumulation Sutra, Scroll 101 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Scroll 102

Translated by Tripitaka Master Dharmagupta of the Sui Dynasty

The Thirty-sixth Assembly of the Deva Good Dwelling Mind

The First Chapter on the Origin

Thus have I heard:

At one time, the Bhagavan (Buddha) was dwelling on Mount Gridhrakuta (Vulture Peak) in Rajagriha (an ancient Indian city), together with a great assembly of sixty-two thousand bhikshus (monks), all of whom were great virtuous ones possessing supernatural powers, with the great shravakas (hearers) as their leaders.

At that time, there were also forty-two thousand Bodhisattvas Mahasattvas, whose names were: Manjushri Bodhisattva (symbol of wisdom), Simhadhvaja Bodhisattva, Maitreya Bodhisattva (the future Buddha), Avalokiteshvara Bodhisattva (symbol of compassion), Mahasthamaprapta Bodhisattva (symbol of power), Mahapratibhana Raja Bodhisattva, Dharani Svararaja Bodhisattva, Sadhu Purusha Bodhisattva, Sumeru Shikhara Bodhisattva, Sumeru Dhvaja Bodhisattva, Achala Bodhisattva, Subhadra Artha Bodhisattva, Subhadra Artha Manas Bodhisattva, Subhadra Chintana Bodhisattva, Chitta Bodhisattva, Vira Manas Bodhisattva, Subhadra Bodhisattva, Ratnaketu Bodhisattva, Parvata Sanghatta Raja Bodhisattva, Ratna Hasta Bodhisattva, Ratna Manas Bodhisattva, Ratna Mudra Hasta Bodhisattva, Nitya Uttola Hasta Bodhisattva, Nitya Avatola Hasta Bodhisattva, Nitya Virya Bodhisattva, Tarana Sattva Bodhisattva, Uttara Virya Bodhisattva, Yathavadi Karana Bodhisattva, Uttara Pranidhana Bodhisattva, Dipa Hasta Bodhisattva, Chitta Samata Bodhisattva, Durgati Apaharana Bodhisattva, Sarva Daurmanasya Apaharana Bodhisattva, Anutsarga Bhara Bodhisattva, Surya Garbha Bodhisattva, Chandra Garbha Bodhisattva, Vajra Vikrama Bodhisattva.

、無邊步菩薩、無量步菩薩、不動行步菩薩、虛空藏菩薩、勝意菩薩、益意菩薩、增上意菩薩、成行菩薩、持地菩薩、月光菩薩、月幢菩薩、光德菩薩、明照菩薩、勇步菩薩、師子奮迅吼音菩薩、無礙辯菩薩、相應辯菩薩、捷疾辯菩薩、最勝菩薩、翳日月光菩薩、無攀緣菩薩、無著意菩薩、常笑菩薩、喜根菩薩、除諸障蓋菩薩、轉女身菩薩、摩尼珠菩薩、燈明菩薩、毗盧遮那菩薩、火焰菩薩、眾勝王菩薩、深說者菩薩，如是等菩薩摩訶薩而為上首。

爾時復有四天大王、忉利天王、娑婆世界主大梵天王，如是等而為上首，與六萬諸天眾俱。復有善住意天子、善德天子、大自在天子，如是等而為上首，與三萬諸天眾俱，于菩薩道皆已久住。復有二萬阿修羅王，羅睺阿修羅王、須彌阿修羅王，如是等而為上首，亦皆已住于菩薩道。復有六萬諸大龍王，阿那婆達多龍王、勝月龍王，如是等而為上首，亦皆已住于菩薩道。並余無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽億百千眾，乃至一切比丘、比丘尼、優婆塞、優婆夷，無量大眾皆來集會。

爾時世尊以如是等無量百千大眾圍繞于說法時，文殊師利菩薩摩訶薩即於己室入彼無諍除心三昧寂然不動。於是文殊師利一心安詳從三昧起，應時十方

【現代漢語翻譯】現代漢語譯本：還有無邊步菩薩（行走無邊的菩薩）、無量步菩薩（行走無量的菩薩）、不動行步菩薩（行走時不動搖的菩薩）、虛空藏菩薩（智慧如虛空般廣闊的菩薩）、勝意菩薩（具有殊勝意念的菩薩）、益意菩薩（能利益眾生的菩薩）、增上意菩薩（意念不斷增長的菩薩）、成行菩薩（修行圓滿的菩薩）、持地菩薩（能持守大地的菩薩）、月光菩薩（如月光般清凈的菩薩）、月幢菩薩（如月亮旗幟般的菩薩）、光德菩薩（具有光明功德的菩薩）、明照菩薩（能明亮照耀的菩薩）、勇步菩薩（勇猛精進的菩薩）、師子奮迅吼音菩薩（如獅子般勇猛發出吼聲的菩薩）、無礙辯菩薩（辯才無礙的菩薩）、相應辯菩薩（辯才與真理相應的菩薩）、捷疾辯菩薩（辯才敏捷的菩薩）、最勝菩薩（最殊勝的菩薩）、翳日月光菩薩（能遮蔽日月光芒的菩薩）、無攀緣菩薩（不攀緣任何事物的菩薩）、無著意菩薩（意念不執著的菩薩）、常笑菩薩（總是面帶笑容的菩薩）、喜根菩薩（以喜悅為根本的菩薩）、除諸障蓋菩薩（能去除一切障礙的菩薩）、轉女身菩薩（能轉變為男身的菩薩）、摩尼珠菩薩（如摩尼寶珠般的菩薩）、燈明菩薩（如燈火般光明的菩薩）、毗盧遮那菩薩（光明遍照的菩薩）、火焰菩薩（如火焰般熾熱的菩薩）、眾勝王菩薩（在眾菩薩中最殊勝的菩薩）、深說者菩薩（能深入講解佛法的菩薩），這些菩薩摩訶薩為首。當時還有四大天王、忉利天王（欲界第二天之王）、娑婆世界主大梵天王（色界初禪天之王），這些天王為首，與六萬諸天眾一同前來。還有善住意天子、善德天子、大自在天子，這些天子為首，與三萬諸天眾一同前來，他們都已在菩薩道上修行很久了。還有二萬阿修羅王，羅睺阿修羅王（吞噬日月之阿修羅王）、須彌阿修羅王（居住在須彌山之阿修羅王），這些阿修羅王為首，也都已在菩薩道上修行。還有六萬諸大龍王，阿那婆達多龍王（居住在阿那婆達多池的龍王）、勝月龍王，這些龍王為首，也都已在菩薩道上修行。以及其餘無量的天、龍、夜叉（能飛行之鬼神）、乾闥婆（天界樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天界歌神）、摩睺羅伽（大蟒神）等億百千眾，乃至一切比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），無量的大眾都來了。當時，世尊被如此無量百千的大眾圍繞著說法時，文殊師利菩薩摩訶薩（大菩薩）就在自己的房間里進入了無諍除心三昧（一種無爭無惱的三昧），寂靜不動。這時，文殊師利一心安詳地從三昧中起身，應時十方

【English Translation】 English version: There were also Boundless Step Bodhisattva, Immeasurable Step Bodhisattva, Unmoving Step Bodhisattva, Akasagarbha Bodhisattva (Bodhisattva whose wisdom is as vast as space), Supreme Intention Bodhisattva, Beneficial Intention Bodhisattva, Increasing Intention Bodhisattva, Accomplishing Practice Bodhisattva, Earth-Holder Bodhisattva, Moonlight Bodhisattva, Moon Banner Bodhisattva, Light Virtue Bodhisattva, Bright Illumination Bodhisattva, Courageous Step Bodhisattva, Lion's Swift Roar Bodhisattva, Unobstructed Eloquence Bodhisattva, Corresponding Eloquence Bodhisattva, Swift Eloquence Bodhisattva, Most Excellent Bodhisattva, Obscuring Sun and Moon Light Bodhisattva, Non-Clinging Bodhisattva, Non-Attachment Intention Bodhisattva, Always Smiling Bodhisattva, Joy Root Bodhisattva, Removing All Obstacles Bodhisattva, Transforming Female Body Bodhisattva, Mani Jewel Bodhisattva, Lamp Light Bodhisattva, Vairocana Bodhisattva (Bodhisattva of universal light), Flame Bodhisattva, King of All Victors Bodhisattva, Profound Speaker Bodhisattva, and so on, these Bodhisattva Mahasattvas were the leaders. At that time, there were also the Four Great Heavenly Kings, the King of Trayastrimsa Heaven (the second heaven of the desire realm), the Great Brahma King, the Lord of the Saha World (the king of the first dhyana heaven of the form realm), and so on, who were the leaders, together with sixty thousand heavenly beings. There were also the Deva Son Good Dwelling Intention, the Deva Son Good Virtue, the Deva Son Great Freedom, and so on, who were the leaders, together with thirty thousand heavenly beings, all of whom had long resided in the Bodhisattva path. There were also twenty thousand Asura Kings, Rahu Asura King (Asura King who devours the sun and moon), Sumeru Asura King (Asura King residing on Mount Sumeru), and so on, who were the leaders, all of whom had also resided in the Bodhisattva path. There were also sixty thousand Great Dragon Kings, Anavatapta Dragon King (Dragon King residing in Anavatapta Lake), Victorious Moon Dragon King, and so on, who were the leaders, all of whom had also resided in the Bodhisattva path. Along with countless other gods, dragons, yakshas (flying spirits), gandharvas (heavenly musicians), asuras (demi-gods), garudas (golden-winged birds), kinnaras (heavenly singers), mahoragas (great serpent gods), and other beings, numbering in the hundreds of millions, and even all the bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), upasikas (female lay practitioners), and countless multitudes all came. At that time, when the World Honored One was surrounded by such countless hundreds of thousands of beings while expounding the Dharma, Manjushri Bodhisattva Mahasattva (great Bodhisattva) entered the Samadhi of Non-Contention and Mind-Elimination (a samadhi of no conflict and no vexation) in his own room, remaining silent and unmoving. Then, Manjushri, with a peaceful mind, arose from the samadhi, and at that moment, the ten directions

無量無邊諸佛世界六種振動。時文殊師利起三昧已，作如是念：「彼無量無邊諸世界中，乃有一佛、如來、應供、正遍覺出興於世，如優曇花希復現耳。如是諸如來、應供、正遍覺，世間希有出現甚難，所可說法盡諸有生寂滅涅槃，不可思量無有分別，甚深無譬難解難知。然以諸佛不出世故不可得聞，以不聞故諸眾生苦難可窮盡。我今應當詣于如來、正遍覺所咨問是義，問斯義故令諸眾產生就善根，亦令一切行菩薩者于彼甚深不可思議諸佛法中無復疑惑，皆得成滿佛菩提事。然此娑婆世界諸眾生等，多有貪慾、具足瞋恚、成就愚癡，斷除白法、頑鈍誑詐，無有慚愧、我慢貢高，遠離諸佛違背法僧，令彼眾生得聞如是甚深妙法獲凈智眼。」

爾時文殊師利復作是念：「我今應當大集十方諸菩薩眾，令皆得聞如來所說是妙法門，證深法忍。」爾時文殊師利如是念已，即入普光無垢莊嚴三昧。入此三昧已，放大光明照于東方如恒河沙等諸佛世界，普皆柔和潤澤清凈，明朗無垢微妙難稱。而此光明遍照南西北方四維上下十方世界，其間所有一切闇冥幽隱之處，山崖樹林大小諸山，目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山，及余黑山，須彌山、大須彌山，如是一切光明朗徹無有障礙。

爾時十方恒河沙世界

【現代漢語翻譯】現代漢語譯本：無量無邊的諸佛世界發生了六種震動。當時，文殊師利（Manjusri，菩薩名，代表智慧）從三昧（samadhi，禪定）中起身，心中思忖：『在那些無量無邊的世界中，竟然有一佛、如來（tathagata，佛的稱號之一）、應供（arhat，值得供養的人）、正遍覺（samyaksambuddha，完全覺悟者）出現於世，如同優曇花（udumbara，傳說中稀有的花）一樣稀有難得。這樣的如來、應供、正遍覺，在世間出現極其罕見，他們所宣說的法，能使一切有生之物寂滅，達到涅槃（nirvana，解脫）的境界，這種法不可思議，無法分別，深奧無比，難以理解和知曉。然而，由於諸佛不出世，人們就無法聽聞這樣的法，因為聽不到這樣的法，眾生的苦難就無法窮盡。我今天應當前往如來、正遍覺的處所，請教這個道理，通過詢問這個道理，使眾生能夠成就善根，也使所有修菩薩行的人，對於那些深奧不可思議的佛法不再有疑惑，都能圓滿成就佛的菩提（bodhi，覺悟）事業。然而，這個娑婆世界（saha，我們所居住的世界）的眾生，大多貪慾熾盛，充滿嗔恨，愚癡無明，斷絕善法，頑固遲鈍，虛偽欺詐，沒有慚愧之心，我慢貢高，遠離諸佛，違背佛法僧三寶，我應當讓他們聽聞這樣深奧微妙的佛法，獲得清凈的智慧之眼。』當時，文殊師利又思忖：『我今天應當召集十方諸菩薩眾，讓他們都能聽聞如來所說的這個微妙法門，證得甚深法忍（ksanti，對佛法的深刻理解和接受）。』當時，文殊師利這樣思忖之後，就進入了普光無垢莊嚴三昧。進入此三昧后，他放出大光明，照耀東方如恒河沙數般的諸佛世界，使這些世界都變得柔和潤澤，清凈明朗，無垢無染，微妙難言。而這光明遍照南方、西方、北方、四維、上下十方世界，其間所有一切黑暗幽隱之處，山崖樹林、大小諸山，目真鄰陀山（Mucilinda，傳說中的山名）、摩訶目真鄰陀山（Mahamucilinda，傳說中的山名）、鐵圍山（Cakravada，傳說中圍繞世界的山）、大鐵圍山（Mahacakravada，傳說中圍繞世界的山），以及其他黑山，須彌山（Sumeru，傳說中的山名）、大須彌山（Mahasumeru，傳說中的山名），所有這些地方都被光明照徹，沒有任何障礙。當時，十方恒河沙數的世界

【English Translation】 English version: The immeasurable and boundless Buddha worlds experienced six kinds of vibrations. At that time, Manjusri (a Bodhisattva representing wisdom) arose from his samadhi (meditative absorption) and thought: 『In those immeasurable and boundless worlds, there is a Buddha, a Tathagata (one of the titles of a Buddha), an Arhat (one who is worthy of offerings), a Samyaksambuddha (a fully enlightened one) who appears in the world, as rare as the udumbara flower (a legendary rare flower). Such Tathagatas, Arhats, and Samyaksambuddhas are extremely rare in the world. The Dharma they preach leads all beings to the cessation of birth and to the attainment of Nirvana (liberation). This Dharma is inconceivable, beyond discrimination, profound, and difficult to understand and know. However, because Buddhas do not appear in the world, people cannot hear such Dharma. Because they do not hear such Dharma, the suffering of beings cannot be exhausted. Today, I should go to the place of the Tathagata, the Samyaksambuddha, and inquire about this meaning. By inquiring about this meaning, I will enable beings to achieve good roots, and also enable all those who practice the Bodhisattva path to have no more doubts about those profound and inconceivable Buddha Dharmas, and all to fully accomplish the Bodhi (enlightenment) work of the Buddha. However, the beings of this Saha world (the world we live in) are mostly filled with greed, full of anger, and accomplished in ignorance. They cut off good Dharma, are stubborn and dull, deceitful and fraudulent, without shame, arrogant and conceited, far from the Buddhas, and against the Dharma and Sangha (the monastic community). I should enable them to hear such profound and wonderful Dharma and obtain the pure eye of wisdom.』 At that time, Manjusri further thought: 『Today, I should gather the Bodhisattvas from the ten directions, so that they can all hear this wonderful Dharma gate spoken by the Tathagata and attain deep Dharma-ksanti (acceptance and understanding of the Dharma).』 At that time, after Manjusri had thought this, he entered the Samadhi of Universal Light, Immaculate Adornment. Having entered this samadhi, he emitted great light, illuminating the Buddha worlds in the east as numerous as the sands of the Ganges River. He made these worlds gentle, moist, pure, clear, immaculate, and wonderfully indescribable. And this light illuminated the south, west, north, four intermediate directions, and the ten directions above and below. All the dark and hidden places, cliffs, forests, large and small mountains, Mount Mucilinda, Mount Mahamucilinda, Mount Cakravada, Mount Mahacakravada, and other black mountains, Mount Sumeru, and Mount Mahasumeru, all these places were illuminated by the light without any obstruction. At that time, the worlds as numerous as the sands of the Ganges River in the ten directions

所有諸佛現說法者，彼諸弟子各請其佛言：「世尊！何因緣故乃有如是大瑞光明現於世間？世尊！我從昔來初未聞見如是光明、如是清凈、如是微妙。世尊！此何光明？而令我等大喜遍身心得清凈，亦令眾生無復貪慾瞋恚愚癡，煩惱眾惡一切不行。世尊！今此光明誰之所作？誰所加持而來現此？」

彼諸侍者如是請已，彼諸世尊默然無報。當爾之時，十方世界一切所有諸種音聲，所謂若天聲、若龍聲、若夜叉聲、若乾闥婆聲、若阿修羅聲、若迦樓羅聲、若緊那羅聲、若摩睺羅伽聲、若人聲、若非人聲、若象馬聲、若諸獸聲，如是等聲咸皆止息。若風聲、若火聲、若水聲、若大海波聲、若音樂聲、若歌讚聲，當爾之時如是諸聲以佛力故，亦皆止息一切寂然。

時彼十方諸佛侍者復請彼佛言：「世尊！惟愿大慈，憐愍一切諸天人故、安樂一切諸天人故、利益一切諸天人故，為我宣說如是光明所從來處，而能普照諸佛國土？」

爾時十方諸佛即以十方恒河沙數世界所有一切諸如來聲，悉同梵音，如一如來口業所說，其所說事亦無差殊，用是妙聲各皆報告己之侍者。當彼諸佛出聲告時，一切佛剎悉皆振動，百千樂音一時皆作，乃至一切天人阿修羅所有音樂不鼓自鳴。又彼樂音眾聲之中出諸法音，所謂無常聲

【現代漢語翻譯】現代漢語譯本：所有正在說法的所有佛陀，他們的弟子各自請問他們的佛陀說：『世尊！是什麼因緣導致如此巨大的吉祥光明出現在世間？世尊！我從過去到現在，從未聽聞見過如此光明、如此清凈、如此微妙。世尊！這是什麼光明？它使我們感到無比歡喜，身心清凈，也使眾生不再有貪慾、嗔恚、愚癡，一切煩惱和惡行都停止了。世尊！現在這光明是誰所創造的？是誰加持而顯現的？』那些侍者這樣請問后，那些世尊都保持沉默，沒有回答。那時，十方世界所有各種聲音，無論是天上的聲音、龍的聲音、夜叉（一種鬼神）的聲音、乾闥婆（天上的樂神）的聲音、阿修羅（一種好戰的神）的聲音、迦樓羅（一種大鵬鳥）的聲音、緊那羅（天上的歌神）的聲音、摩睺羅伽（一種大蟒神）的聲音、人的聲音、非人的聲音、象馬的聲音、各種野獸的聲音，這些聲音都停止了。無論是風聲、火聲、水聲、大海波濤的聲音、音樂聲、歌唱讚美的聲音，那時，這些聲音都因為佛陀的力量而停止，一切都寂靜無聲。這時，十方諸佛的侍者再次請問他們的佛陀說：『世尊！唯愿您大慈大悲，爲了憐憫一切天人和安樂一切天人，利益一切天人，為我們宣說這光明是從哪裡來的，能夠普照諸佛的國土？』那時，十方諸佛就用十方恒河沙數世界所有一切如來的聲音，都像梵音一樣，如同一個如來口中所說，他們所說的事情也沒有差別，用這種美妙的聲音各自告訴自己的侍者。當那些佛陀發出聲音告知時，一切佛剎都震動起來，成百上千的樂音同時響起，甚至一切天人、阿修羅的音樂都不用敲打就自己發出聲音。而且，那些樂音的眾多聲音中還發出各種佛法之音，比如無常的聲音。

【English Translation】 English version: All the Buddhas who are currently teaching, their disciples each asked their Buddhas, saying, 'World Honored One! What is the cause and condition that such great auspicious light appears in the world? World Honored One! From the past until now, I have never heard or seen such light, such purity, such subtlety. World Honored One! What is this light? It makes us feel immense joy, our bodies and minds are purified, and it also causes sentient beings to no longer have greed, hatred, and ignorance. All afflictions and evil deeds have ceased. World Honored One! Who created this light? Whose blessing has caused it to appear?' After those attendants asked in this way, those World Honored Ones remained silent, without answering. At that time, all kinds of sounds in the ten directions of the world, whether it was the sound of the heavens, the sound of dragons, the sound of yakshas (a type of ghost), the sound of gandharvas (heavenly musicians), the sound of asuras (a type of warring god), the sound of garudas (a type of large bird), the sound of kinnaras (heavenly singers), the sound of mahoragas (a type of large serpent), the sound of humans, the sound of non-humans, the sound of elephants and horses, the sound of various beasts, all these sounds ceased. Whether it was the sound of wind, the sound of fire, the sound of water, the sound of ocean waves, the sound of music, the sound of singing praises, at that time, these sounds all ceased due to the power of the Buddha, and everything was silent. At this time, the attendants of the Buddhas in the ten directions again asked their Buddhas, saying, 'World Honored One! We beseech you to have great compassion, for the sake of compassionating all gods and humans, for the sake of bringing peace to all gods and humans, for the sake of benefiting all gods and humans, please explain to us where this light comes from, which is able to illuminate the Buddha lands?' At that time, the Buddhas in the ten directions used the voices of all the Tathagatas in the worlds as numerous as the sands of the Ganges River, all like the Brahma sound, as if spoken from the mouth of one Tathagata. The things they spoke of were also without difference. Using this wonderful sound, they each informed their attendants. When those Buddhas spoke, all the Buddha lands shook, hundreds and thousands of musical sounds arose at the same time, and even the music of all gods, humans, and asuras played by itself without being struck. Moreover, among the many sounds of those musical instruments, various Dharma sounds emerged, such as the sound of impermanence.

、苦聲、無我聲、空聲、無相聲、無愿聲、離欲聲、解脫聲、法界聲、如如聲、實際聲、檀波羅蜜聲、尸波羅蜜聲、羼提波羅蜜聲、毗梨耶波羅蜜聲、禪波羅蜜聲、般若波羅蜜聲、大慈聲、大悲聲、大喜聲、大舍聲、和合聲、利益聲、出離聲，出如是等種種百千諸法之聲。又彼種種諸聲出時，無量阿僧祇億那由他百千眾生，皆得住于不退轉阿耨多羅三藐三菩提。復有成就辟支佛者、成聲聞者，乃至得成大梵天王、天帝釋、轉輪王等。

爾時十方諸佛世尊咸各告其侍者弟子言：「諸善男子！汝今不應請問是事。何以故？此光明因緣，一切聲聞辟支佛等非其境界。我若說者，乃至世間天、人、阿修羅皆即迷沒，是故不應請問斯事。諸佛如來若說如是光明因緣，乃是能產生就不可思議諸勝善根，亦緣如是不思議諸勝善根而得出生，所謂佈施、持戒、忍辱、精進、禪定、智慧諸度等行。如是諸行即是光明之所出生，亦為光明之所成就。是故我等諸佛如來，若於一劫若減一劫，贊說如是光明功德終不能盡。又以如是慈悲喜捨諸善根力共相熏修，令此光明能生歡喜。」

時彼十方諸佛侍者，各自慇勤再三啟請白言：「惟愿世尊！憐愍一切諸天人故、安樂一切諸天人故、利益一切諸天人故、成熟菩薩諸善根故，為我等說

【現代漢語翻譯】現代漢語譯本：苦的聲音、無我的聲音、空的聲音、無相的聲音、無愿的聲音、離欲的聲音、解脫的聲音、法界的聲音、如如的聲音、實際的聲音、檀波羅蜜（佈施）的聲音、尸波羅蜜（持戒）的聲音、羼提波羅蜜（忍辱）的聲音、毗梨耶波羅蜜（精進）的聲音、禪波羅蜜（禪定）的聲音、般若波羅蜜（智慧）的聲音、大慈的聲音、大悲的聲音、大喜的聲音、大舍的聲音、和合的聲音、利益的聲音、出離的聲音，發出如此等等成百上千種諸法的聲音。而且當這些種種聲音發出時，無數阿僧祇億那由他百千眾生，都能安住于不退轉的阿耨多羅三藐三菩提（無上正等正覺）。還有成就辟支佛（獨覺）的、成就聲聞（聽聞佛法而悟道）的，乃至成就大梵天王、天帝釋、轉輪王等等。那時，十方諸佛世尊都各自告訴他們的侍者弟子說：『諸位善男子！你們現在不應該請問這件事。為什麼呢？這個光明的因緣，不是一切聲聞、辟支佛等所能理解的境界。我如果說出來，乃至世間的天、人、阿修羅都會因此而迷惑，所以不應該請問這件事。諸佛如來說出這樣的光明因緣，乃是能夠產生成就不可思議的各種殊勝善根，也是因為這些不可思議的殊勝善根而得以出生，也就是佈施、持戒、忍辱、精進、禪定、智慧等各種度脫的修行。這些修行就是光明所出生的，也是光明所成就的。因此，我們諸佛如來，即使在一劫或者減少一劫的時間裡，贊說這樣的光明功德也說不完。而且以這樣的慈悲喜捨等各種善根的力量互相熏修，使得這光明能夠產生歡喜。』當時，十方諸佛的侍者，各自慇勤地再三請求說道：『惟愿世尊！爲了憐憫一切諸天人，爲了安樂一切諸天人，爲了利益一切諸天人，爲了成熟菩薩的各種善根，請為我們說吧！』

【English Translation】 English version: The sound of suffering, the sound of no-self, the sound of emptiness, the sound of no-form, the sound of no-desire, the sound of detachment, the sound of liberation, the sound of the Dharma realm, the sound of Suchness, the sound of Reality, the sound of Dāna pāramitā (perfection of giving), the sound of Śīla pāramitā (perfection of morality), the sound of Kṣānti pāramitā (perfection of patience), the sound of Vīrya pāramitā (perfection of vigor), the sound of Dhyāna pāramitā (perfection of meditation), the sound of Prajñā pāramitā (perfection of wisdom), the sound of great loving-kindness, the sound of great compassion, the sound of great joy, the sound of great equanimity, the sound of harmony, the sound of benefit, the sound of renunciation, emitting such various sounds of hundreds and thousands of dharmas. Moreover, when these various sounds are emitted, countless asaṃkhya (incalculable) billions of nayutas (a large number) of hundreds and thousands of beings, all attain the state of non-retrogression in Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). There are also those who attain Pratyekabuddhahood (solitary buddha), those who attain Śrāvakabuddhahood (hearer buddha), and even those who attain the status of Great Brahma Kings, Indra, Cakravartin Kings, and so on. At that time, all the World Honored Ones of the ten directions each told their attendant disciples: 『Good men! You should not ask about this matter now. Why? The cause and condition of this light is not within the realm of understanding of all Śrāvakas and Pratyekabuddhas. If I were to explain it, even the gods, humans, and asuras of the world would become confused. Therefore, you should not ask about this matter. The Tathāgatas, if they were to explain the cause and condition of such light, it would be to generate and accomplish inconceivable superior roots of goodness, and it is also from these inconceivable superior roots of goodness that they are born, namely, the practices of giving, morality, patience, vigor, meditation, and wisdom, and other such perfections. These practices are born from the light and are also accomplished by the light. Therefore, we Tathāgatas, even if we were to praise the merits of this light for one kalpa (eon) or less than one kalpa, we would not be able to exhaust them. Moreover, through the power of these roots of goodness such as loving-kindness, compassion, joy, and equanimity, mutually cultivating each other, this light is able to generate joy.』 At that time, the attendants of the Buddhas of the ten directions, each earnestly requested again and again, saying: 『We beseech the World Honored One! For the sake of compassion for all gods and humans, for the sake of peace and happiness for all gods and humans, for the sake of benefit for all gods and humans, and for the sake of maturing the various roots of goodness of the Bodhisattvas, please explain it to us!』

光明因緣。」

彼諸菩薩如是請已，於是十方諸佛世尊復各告其侍者弟子言：「諸善男子！汝宜諦聽，吾為汝說。」

諸侍者言：「唯然世尊！愿樂聽聞。」

爾時彼佛各各告其侍者言：「善男子！有世界名曰娑婆，其土有佛，號釋迦牟尼如來、應供、正遍覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出五濁世。彼土眾生多有貪慾瞋恚愚癡，眾惱所迫。彼諸眾生無有恭敬，不識慚恥都無羞愧，所為行業多諸不善。能于如是濁惡世中，成就阿耨多羅三藐三菩提，然今現在處眾說法。善男子！彼世界中釋迦如來有一大弟子菩薩摩訶薩名文殊師利，有大功德，具足智慧精進勇猛，有大威神，能令菩薩鹹得歡喜故、能令菩薩具足修行故、令諸菩薩增長威力故、令諸菩薩發勤勇猛故、能善分別一切法句故、能達無礙智慧彼岸故、能具足得無礙辯才故，又于諸陀羅尼得自在故、已具成滿一切菩薩不思議功德故，令彼菩薩將欲請問釋迦牟尼如來、應供、正遍覺甚深法門，為諸菩薩善根成就故、為行菩薩乘人得滿足彼不思議諸佛法故。善男子！又彼文殊師利放斯光明，欲令十方世界無量阿僧祇諸菩薩眾大集故、令彼諸菩薩得勝法故。以是因緣，彼文殊師利放大光明照諸佛土。」

爾時

【現代漢語翻譯】現代漢語譯本『光明因緣。』那些菩薩這樣請求之後，十方諸佛世尊又各自告訴他們的侍者弟子說：『各位善男子！你們應當仔細聽，我為你們解說。』侍者們說：『是的，世尊！我們樂意聽聞。』那時，諸佛各自告訴他們的侍者說：『善男子！有一個世界名叫娑婆（Saha，意為堪忍），那裡的國土有一尊佛，號為釋迦牟尼（Sakyamuni，意為能仁）如來（Tathagata，意為如來）、應供（Arhat，意為應受供養者）、正遍覺（Samyaksambuddha，意為正等覺者）、明行足（Vidyacharana-sampanna，意為明行圓滿者）、善逝（Sugata，意為善於逝者）、世間解（Lokavid，意爲了解世間者）、無上士（Anuttara，意為無上者）、調御丈夫（Purushadamyasarathi，意為調御丈夫者）、天人師（Shasta devamanushyanam，意為天人導師）、佛（Buddha，意為覺者）、世尊（Bhagavan，意為世間尊貴者），出現在五濁惡世（五種污濁的時代）。那裡的眾生大多有貪慾、瞋恚、愚癡，被各種煩惱所逼迫。那些眾生沒有恭敬心，不認識慚愧，完全沒有羞恥，所作所為大多是不善的。能夠在這樣污濁惡劣的世界中，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），現在正在大眾中說法。善男子！那個世界中的釋迦如來有一位大弟子菩薩摩訶薩（Bodhisattva-mahasattva，意為大菩薩）名叫文殊師利（Manjusri，意為妙吉祥），有大功德，具足智慧，精進勇猛，有大威神，能夠令菩薩們都感到歡喜，能夠令菩薩們具足修行，令諸菩薩增長威力，令諸菩薩發起勤奮勇猛之心，能夠善於分別一切法句，能夠通達無礙智慧的彼岸，能夠具足獲得無礙辯才，又對於各種陀羅尼（Dharani，意為總持）得到自在，已經具足成就圓滿一切菩薩不可思議的功德，令那些菩薩將要請問釋迦牟尼如來、應供、正遍覺甚深的法門，爲了諸菩薩善根成就，爲了修行菩薩乘的人得到滿足那些不可思議的諸佛法。善男子！又那位文殊師利放出這種光明，想要令十方世界無量阿僧祇（Asamkhya，意為無數）的菩薩眾大集會，令那些菩薩得到殊勝的佛法。因為這個因緣，那位文殊師利放出大光明照耀諸佛國土。』這時

【English Translation】 English version 'The cause and condition of light.' After those Bodhisattvas had made this request, the World Honored Ones, the Buddhas of the ten directions, each addressed their attendant disciples, saying: 'Good men! You should listen carefully, I will explain it to you.' The attendants said: 'Yes, World Honored One! We are eager to hear.' At that time, the Buddhas each told their attendants: 'Good men! There is a world called Saha (meaning 'endurance'), and in that land there is a Buddha named Sakyamuni (meaning 'sage of the Sakyas') Tathagata (meaning 'Thus Come One'), Arhat (meaning 'worthy of offerings'), Samyaksambuddha (meaning 'perfectly enlightened one'), Vidyacharana-sampanna (meaning 'perfect in knowledge and conduct'), Sugata (meaning 'well-gone'), Lokavid (meaning 'knower of the world'), Anuttara (meaning 'unexcelled'), Purushadamyasarathi (meaning 'tamer of men'), Shasta devamanushyanam (meaning 'teacher of gods and men'), Buddha (meaning 'awakened one'), Bhagavan (meaning 'World Honored One'), who appears in the five turbid ages. The beings in that land mostly have greed, hatred, and ignorance, and are oppressed by various afflictions. Those beings have no respect, do not recognize shame, and have no sense of disgrace. Their actions are mostly unwholesome. They are able to achieve Anuttara-samyak-sambodhi (meaning 'unexcelled, right, and perfect enlightenment') in such a turbid and evil world, and are now teaching the Dharma among the assembly. Good men! In that world, Sakyamuni Tathagata has a great disciple, a Bodhisattva-mahasattva (meaning 'great Bodhisattva') named Manjusri (meaning 'gentle glory'), who has great merit, is full of wisdom, is diligent and courageous, has great spiritual power, is able to make Bodhisattvas happy, is able to enable Bodhisattvas to complete their practice, enables Bodhisattvas to increase their power, enables Bodhisattvas to develop diligence and courage, is able to skillfully distinguish all Dharma phrases, is able to reach the other shore of unobstructed wisdom, is able to fully obtain unobstructed eloquence, and is also free in all Dharanis (meaning 'mantras'). He has already fully accomplished all the inconceivable merits of a Bodhisattva, and is about to ask Sakyamuni Tathagata, Arhat, Samyaksambuddha about the profound Dharma, for the sake of the Bodhisattvas' good roots to be accomplished, and for those who practice the Bodhisattva path to be satisfied with those inconceivable Buddha Dharmas. Good men! Furthermore, that Manjusri emits this light, wanting to gather countless Asamkhya (meaning 'innumerable') Bodhisattvas from the ten directions, so that those Bodhisattvas may obtain the supreme Dharma. Because of this cause and condition, that Manjusri emits great light to illuminate the Buddha lands.' At that time

十方世界諸佛侍者復各請問彼諸佛言：「世尊！彼文殊師利住何三昧放此光明？」

爾時十方諸佛咸各告其侍者弟子言：「諸善男子！彼文殊師利入普明無垢莊嚴三昧故，放斯光明。」

侍者菩薩復白諸佛言：「世尊！我初未見如是光明、如是清凈、如是能令身心歡喜。」

諸佛復告諸菩薩曰：「彼將不欲教諸菩薩起修行耶？彼將不欲大集諸菩薩眾耶？彼將不欲集諸菩薩宣說如斯妙經典耶？」

爾時十方無量不可思議恒河沙等諸佛世界，一一世界中有無量阿僧祇諸菩薩眾，各自詣彼諸世尊所，頂禮佛足。禮已即復請白彼諸佛言：「世尊！誰有是光？誰有斯德？我等昔來未曾見聞，忽現是光照諸世界。」

時彼諸佛復告彼諸菩薩眾曰：「諸善男子！彼有世界名曰娑婆，其佛號釋迦牟尼如來、應供、正遍覺，今現說法。彼有菩薩名文殊師利，具大威德，其為大集一切菩薩摩訶薩眾故，放斯光明。」

時彼諸菩薩復白彼諸佛言：「世尊！我等今者愿詣娑婆世界，意欲奉見釋迦如來，禮拜恭敬故、供養承事故、請問義理故，並欲見彼文殊師利及余菩薩摩訶薩故。」

彼諸世尊即便告彼諸菩薩言：「諸善男子！欲往隨意。汝應知時。」

爾時十方無量阿僧祇不思議不可計不可

【現代漢語翻譯】現代漢語譯本十方世界諸佛的侍者各自請問他們各自的佛說：『世尊！那位文殊師利（Manjusri，菩薩名）是安住於何種三昧（samadhi，禪定）而放出這種光明的？』那時，十方諸佛都各自告訴他們的侍者弟子說：『各位善男子！那位文殊師利是進入了普明無垢莊嚴三昧的緣故，才放出這種光明的。』侍者菩薩又稟告諸佛說：『世尊！我從來沒有見過這樣的光明，如此清凈，如此能使身心歡喜。』諸佛又告訴諸菩薩說：『他是不是想要教導諸菩薩開始修行呢？他是不是想要大集諸菩薩眾呢？他是不是想要聚集諸菩薩宣說如此殊勝的經典呢？』那時，十方無量不可思議恒河沙數等諸佛世界，每一個世界中都有無量阿僧祇（asamkhya，極大的數字）的諸菩薩眾，各自前往他們各自的世尊處，頂禮佛足。禮拜完畢后，又稟告他們各自的佛說：『世尊！是誰有這樣的光明？是誰有這樣的功德？我們過去從來沒有見過聽過，忽然出現這樣的光明照耀諸世界。』那時，那些諸佛又告訴那些菩薩眾說：『各位善男子！有一個世界名叫娑婆（Saha，我們所處的世界），那裡的佛號為釋迦牟尼（Sakyamuni，佛名）如來、應供、正遍覺（Tathagata, Arhat, Samyaksambuddha，佛的稱號），現在正在說法。那裡有一位菩薩名叫文殊師利，具有大威德，他爲了大集一切菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）眾的緣故，才放出這種光明。』那時，那些菩薩又稟告那些諸佛說：『世尊！我們現在願意前往娑婆世界，想要奉見釋迦如來，禮拜恭敬，供養承事，請問義理，並且想要見到那位文殊師利以及其他的菩薩摩訶薩。』那些世尊就告訴那些菩薩說：『各位善男子！想去就去吧。你們應當知道時機。』那時，十方無量阿僧祇不可思議不可計數不可

【English Translation】 English version The attendants of the Buddhas in the ten directions each asked their respective Buddhas: 『World-Honored One! In what samadhi (meditative absorption) does that Manjusri (bodhisattva's name) abide, that he emits such light?』 At that time, the Buddhas of the ten directions each told their attendant disciples: 『Good men! That Manjusri has entered the Samadhi of Universal Illumination and Immaculate Adornment, and therefore emits this light.』 The attendant bodhisattvas further reported to the Buddhas: 『World-Honored One! I have never seen such light, so pure, so capable of making body and mind rejoice.』 The Buddhas further told the bodhisattvas: 『Is he not intending to teach the bodhisattvas to begin their practice? Is he not intending to gather a great assembly of bodhisattvas? Is he not intending to gather the bodhisattvas to proclaim such a wonderful scripture?』 At that time, in the immeasurable, inconceivable, Ganges-river-sand-like Buddha-worlds of the ten directions, in each world there were immeasurable asamkhya (an extremely large number) of bodhisattvas, who each went to their respective World-Honored Ones, bowed their heads to the Buddhas』 feet. Having bowed, they again reported to their respective Buddhas: 『World-Honored One! Who has this light? Who has such virtue? We have never seen or heard of this before, and suddenly this light appears, illuminating all the worlds.』 At that time, those Buddhas again told those bodhisattva assemblies: 『Good men! There is a world called Saha (the world we inhabit), and the Buddha there is named Sakyamuni (Buddha's name), the Tathagata, Arhat, Samyaksambuddha (titles of a Buddha), who is now expounding the Dharma. There is a bodhisattva named Manjusri, who possesses great power and virtue, and he emits this light for the sake of gathering a great assembly of all the bodhisattva-mahasattvas (great bodhisattvas).』 At that time, those bodhisattvas again reported to those Buddhas: 『World-Honored One! We now wish to go to the Saha world, desiring to pay homage to Sakyamuni Tathagata, to bow and show respect, to make offerings and serve, to inquire about the meaning of the Dharma, and also to see that Manjusri and the other bodhisattva-mahasattvas.』 Those World-Honored Ones then told those bodhisattvas: 『Good men! If you wish to go, then go. You should know the right time.』 At that time, the immeasurable asamkhya, inconceivable, incalculable, and un

稱不可量億那由他百千頻婆羅菩薩摩訶薩各禮佛足已，猶如壯士屈伸臂頃，各于彼世界沒，而來現此娑婆國土。是時十方諸來菩薩摩訶薩眾，皆詣世尊釋迦如來、應供、正遍覺所。其間或有能雨眾香，所謂涂香末香及以香鬘，來詣世尊釋迦如來、應供、正遍覺所。或有菩薩雨諸妙花，所謂優缽羅花、缽頭摩花、拘物頭花、分陀利花、瞻波迦花、波吒利花、陀奴迦利花、阿他目多迦花、蘇摩那花、婆利師迦花、曼陀羅花、摩訶曼陀羅花、波盧沙花、摩訶波盧沙花、旃陀羅花、摩訶旃陀羅花、微妙旃陀羅花、斫迦羅花、摩訶斫迦羅花、最妙斫迦羅花，雨如是等種種花鬘，來詣世尊釋迦如來、應供、正遍覺所。或有菩薩摩訶薩能出百千上妙諸音，來詣世尊釋迦如來、應供、正遍覺所。復有菩薩摩訶薩能以一音遍滿三千大千世界歌贊佛德，來詣世尊釋迦如來、應供、正遍覺所。以如是等種種莊嚴，咸詣世尊釋迦如來、應供、正遍覺所。

時彼十方諸來菩薩摩訶薩眾大集於此娑婆世界，而此三千大千世界所有眾生，地獄、畜生、餓鬼、若閻魔界，悉皆寂然身心安樂，無有貪慾瞋恚愚癡，遠離眾毒嫉妒諂誑我慢熱惱，一切眾生皆起慈心具足歡喜。何以故？以彼十方諸大菩薩威神力故，其事若是。

爾時十方無量百千億

【現代漢語翻譯】現代漢語譯本不可計量的億萬那由他（極大的數字單位）百千頻婆羅（一種極大的數字單位）菩薩摩訶薩（大菩薩）們，各自禮拜佛足后，如同壯士屈伸手臂那樣迅速，各自從他們所在的世界消失，來到這娑婆國土（我們所處的世界）。這時，十方前來的菩薩摩訶薩們，都來到世尊釋迦如來（佛教創始人）、應供（值得供養的）、正遍覺（完全覺悟者）所在之處。他們之中，有的菩薩能降下各種香，如涂香、末香以及香鬘，來到世尊釋迦如來、應供、正遍覺所在之處。有的菩薩降下各種美妙的花，如優缽羅花（青蓮花）、缽頭摩花（紅蓮花）、拘物頭花（白蓮花）、分陀利花（白蓮花）、瞻波迦花（黃玉蘭花）、波吒利花（紫紅色花）、陀奴迦利花（一種香花）、阿他目多迦花（一種香花）、蘇摩那花（茉莉花）、婆利師迦花（一種香花）、曼陀羅花（曼陀羅花）、摩訶曼陀羅花（大曼陀羅花）、波盧沙花（一種香花）、摩訶波盧沙花（大波盧沙花）、旃陀羅花（月光花）、摩訶旃陀羅花（大月光花）、微妙旃陀羅花（微妙月光花）、斫迦羅花（一種香花）、摩訶斫迦羅花（大斫迦羅花）、最妙斫迦羅花（最妙斫迦羅花），降下如此種種花鬘，來到世尊釋迦如來、應供、正遍覺所在之處。有的菩薩摩訶薩能發出百千種上妙的音聲，來到世尊釋迦如來、應供、正遍覺所在之處。還有的菩薩摩訶薩能以一種聲音遍滿三千大千世界（佛教宇宙觀中的一個宇宙單位），歌頌讚美佛的功德，來到世尊釋迦如來、應供、正遍覺所在之處。他們以如此種種莊嚴，都來到世尊釋迦如來、應供、正遍覺所在之處。這時，十方前來的菩薩摩訶薩們大集於此娑婆世界，而這三千大千世界所有的眾生，地獄、畜生、餓鬼、以及閻魔界（地獄）的眾生，都寂靜安樂，身心舒暢，沒有貪慾、瞋恚、愚癡，遠離各種毒害、嫉妒、諂媚、欺誑、我慢、熱惱，一切眾生都生起慈悲之心，充滿歡喜。這是為什麼呢？因為十方諸大菩薩的威神力所致，事情就是這樣。那時，十方無量百千億

【English Translation】 English version Immeasurable billions of nayutas (a large number unit), hundreds of thousands of pimbara (a very large number unit) Bodhisattva Mahasattvas (great Bodhisattvas), after each bowing at the feet of the Buddha, as quickly as a strong man extends and retracts his arm, each disappeared from their respective worlds and appeared in this Saha world (the world we inhabit). At this time, the Bodhisattva Mahasattvas who came from the ten directions all went to where the World Honored One Shakyamuni Tathagata (the founder of Buddhism), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one) was. Among them, some Bodhisattvas were able to rain down various fragrances, such as scented ointments, powdered incense, and garlands of flowers, and came to where the World Honored One Shakyamuni Tathagata, Arhat, Samyaksambuddha was. Some Bodhisattvas rained down various wonderful flowers, such as utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white lotuses), pundarika flowers (white lotuses), champaka flowers (yellow magnolias), patali flowers (crimson flowers), dhanuka flowers (a fragrant flower), atimuktaka flowers (a fragrant flower), sumana flowers (jasmine flowers), varshika flowers (a fragrant flower), mandara flowers (mandara flowers), maha-mandara flowers (great mandara flowers), palusha flowers (a fragrant flower), maha-palusha flowers (great palusha flowers), chandana flowers (moonlight flowers), maha-chandana flowers (great moonlight flowers), subtle chandana flowers (subtle moonlight flowers), chakra flowers (a fragrant flower), maha-chakra flowers (great chakra flowers), and the most wonderful chakra flowers (the most wonderful chakra flowers), raining down such various garlands of flowers, and came to where the World Honored One Shakyamuni Tathagata, Arhat, Samyaksambuddha was. Some Bodhisattva Mahasattvas were able to produce hundreds of thousands of supreme and wonderful sounds, and came to where the World Honored One Shakyamuni Tathagata, Arhat, Samyaksambuddha was. There were also Bodhisattva Mahasattvas who were able to fill the three thousand great thousand worlds (a unit of the Buddhist cosmology) with one sound, singing praises of the Buddha's virtues, and came to where the World Honored One Shakyamuni Tathagata, Arhat, Samyaksambuddha was. With such various adornments, they all came to where the World Honored One Shakyamuni Tathagata, Arhat, Samyaksambuddha was. At this time, the Bodhisattva Mahasattvas who came from the ten directions gathered in this Saha world, and all the sentient beings in this three thousand great thousand worlds, in hells, as animals, as hungry ghosts, and in the realm of Yama (hell), were all peaceful and happy, their bodies and minds at ease, without greed, hatred, or ignorance, far from all poisons, jealousy, flattery, deceit, arrogance, and vexation. All sentient beings gave rise to compassionate hearts, full of joy. Why was this so? Because of the majestic spiritual power of the great Bodhisattvas from the ten directions, this was the case. At that time, immeasurable hundreds of thousands of billions from the ten directions

那由他諸大菩薩摩訶薩等，咸集世尊釋迦如來、應供、正遍覺所。到佛所已，頭面禮敬右繞三匝，住于虛空，即入菩薩隱身三昧。入三昧已，隨意所生無量百千種種妙色大蓮花座，結加而坐，悉皆隱身令不復現。

爾時尊者摩訶迦葉見彼殊特希有瑞相大神通事，復見彼眾大雨花香，亦見彼作無量樂音，又復見彼放大光明，又亦見此三千世界諸四天下皆雨妙花積至於膝，又復見彼一切大眾天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，乃至所有比丘、比丘尼、優婆塞、優婆夷等，一切皆悉具足成就金色相身。於是尊者摩訶迦葉從座而起正持威儀，偏袒右臂右膝著地，合掌恭敬，以偈贊曰：

「歡喜常與一切樂，　　圓滿無垢清凈顏，　十力雄猛諸大人，　　具足金剛百福相。　游於三界人天間，　　一切無能如佛者，　不可思議難測度，　　惟愿除斷我疑心。　過那由他百千劫，　　常行佈施攝世間，　遠離執著無所依，　　凈持禁戒無倫比。　具足修忍超世間，　　一切力中十力最，　功德備滿無過者，　　唯愿永絕我疑心。　過百千劫修眾行，　　以見眾生受諸苦，　勇猛精進終無疲，　　常生歡喜無有量。　頭目髓腦持與人，　　棄捨男女及妻妾，　厭

【現代漢語翻譯】現代漢語譯本無數（那由他）的大菩薩們，都聚集到世尊釋迦如來（Sakyamuni，佛教創始人）、應供（Arhat，值得受供養的人）、正遍覺（Samyaksambuddha，完全覺悟者）所在的地方。到達佛陀所在之處后，他們以頭面禮敬，右繞佛陀三匝，然後停留在虛空中，隨即進入菩薩隱身三昧（Samadhi，禪定）。進入三昧后，他們隨意化生出無數百千種美妙顏色的巨大蓮花座，結跏趺坐于其上，全都隱去身形不再顯現。這時，尊者摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）看到這些殊勝稀有的瑞相和大神通事，又看到大眾降下花雨香氛，也看到他們奏出無量的樂音，還看到他們放出大光明，又看到這三千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的大千世界）的各個四天下（Caturdvipa，四大洲）都降下美妙的花朵，堆積到膝蓋的高度，還看到一切大眾，包括天（Deva，天神）、龍（Naga，神龍）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人和非人，乃至所有的比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）等，一切都具足成就了金色相的身軀。於是，尊者摩訶迦葉從座位上起身，整理好威儀，偏袒右臂，右膝著地，合掌恭敬，以偈頌讚嘆道：『歡喜常與一切樂，圓滿無垢清凈顏，十力雄猛諸大人，具足金剛百福相。游於三界人天間，一切無能如佛者，不可思議難測度，惟愿除斷我疑心。過那由他百千劫，常行佈施攝世間，遠離執著無所依，凈持禁戒無倫比。具足修忍超世間，一切力中十力最，功德備滿無過者，唯愿永絕我疑心。過百千劫修眾行，以見眾生受諸苦，勇猛精進終無疲，常生歡喜無有量。頭目髓腦持與人，棄捨男女及妻妾，厭

【English Translation】 English version Innumerable (Nayuta) great Bodhisattva Mahasattvas all gathered at the place of the World Honored One, Sakyamuni Tathagata (Sakyamuni, the founder of Buddhism), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, the fully enlightened one). Having arrived at the Buddha's place, they bowed their heads to the ground in reverence, circumambulated the Buddha three times to the right, and then remained in the void, immediately entering the Bodhisattva's Samadhi (Samadhi, meditative absorption) of invisibility. Having entered Samadhi, they spontaneously generated countless hundreds of thousands of various wonderfully colored great lotus seats, sat cross-legged upon them, and all concealed their forms, no longer appearing. At that time, the Venerable Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha) saw these extraordinary and rare auspicious signs and great miraculous events, and also saw the assembly raining down flowers and fragrances, and also saw them producing immeasurable musical sounds, and also saw them emitting great light, and also saw that in all the four continents (Caturdvipa, the four great continents) of this three thousand world system (Trisahasra-Mahasahasra-Lokadhatu, the great chiliocosm in Buddhist cosmology), wonderful flowers were raining down, piling up to the height of the knees, and also saw that all the great assembly, including Devas (Deva, gods), Nagas (Naga, divine dragons), Yakshas (Yaksa, guardian spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garudas (Garuda, mythical birds), Kinnaras (Kinnara, celestial musicians), Mahoragas (Mahoraga, great serpents), humans and non-humans, and even all the Bhikkhus (Bhikkhu, ordained monks), Bhikkhunis (Bhikkhuni, ordained nuns), Upasakas (Upasaka, lay male followers), Upasikas (Upasika, lay female followers), etc., all had fully attained golden-colored bodies. Thereupon, the Venerable Mahakasyapa rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and praised with verses: 'Joy always gives all happiness, perfect, immaculate, pure face, the ten-powered, heroic great ones, possessing the Vajra (Diamond) hundred blessings marks. Wandering in the three realms, among humans and gods, none can be like the Buddha, inconceivable and immeasurable, I only wish to dispel my doubts. Passing through Nayuta hundreds of thousands of kalpas, constantly practicing giving to gather the world, detached and without reliance, purely upholding precepts without compare. Fully cultivating patience surpassing the world, among all powers, the ten powers are the greatest, merits fully complete without equal, I only wish to forever dispel my doubts. Passing through hundreds of thousands of kalpas, cultivating various practices, seeing sentient beings suffering, courageously and diligently without fatigue, constantly generating immeasurable joy. Giving head, eyes, marrow, and brain to others, abandoning men and women, wives and concubines, loathing

離國城及眾具，　　唯愿除解我疑網。　世尊往昔行施時，　　像馬輦輿不可數，　過那由他上衣服，　　常以歡喜惠世間。　世尊常以先心施，　　如是雜物及眾珍，　飲食湯藥並田宅，　　是故今日我咨問。　往昔割身及耳鼻，　　內心無垢不生瞋，　若他詰問如法言，　　猶能巧說忍辱力。　以能通達深空法，　　心意微妙難稱量，　能施他樂功德人，　　是故今我問無垢。　諸漏久盡患悉除，　　深見眾生沒諸苦，　黑暗所覆愚癡者，　　生於垢濁及我人。　憐愍諸有起慈心，　　過百千劫勤修行，　開發正覺菩提岸，　　唯愿除斷我今疑。　善能出入神通門，　　隱顯自在巧行住，　證得無我破我相，　　毀壞諸法亦非空。　佛於世中無染著，　　真實正行及正思，　微妙寂滅離諸垢，　　唯愿為我決此疑。　世尊昔日修行時，　　施戒忍進無暫廢，　禪定智慧亦常修，　　利益群生無有比。　諸功德聚難思量，　　深大如海無窮盡，　善能往來亦善住，　　唯愿為我作歸依。　往昔無垢修大慈，　　怖鴿歸投救不捨，　剜身割股血滂流，　　稱肉與鷹而代之。　全身上秤謂敵彼，　　而鴿尚重身猶輕，　大明善巧以行慈，　　唯愿為我決疑惑。　須

【現代漢語翻譯】現代漢語譯本我已離開國都和一切財物，只希望您能解除我心中的疑惑。世尊您過去行佈施時，所施捨的象、馬、車輦數不勝數，超過那由他（Nayuta，極大的數字單位）的無數上等衣物，您總是歡喜地施捨給世間。世尊您總是以歡喜心先行佈施，像這樣各種雜物和珍寶，飲食湯藥以及田地宅院，因此今天我向您請教。過去您曾割捨身體和耳鼻，內心清凈沒有絲毫嗔恨，如果有人依法責問，您也能巧妙地運用忍辱的力量。因為您能通達深奧的空性之法，心意微妙難以衡量，能施予他人快樂的功德之人，所以今天我向您請教，您是無垢的。您的一切煩惱早已斷盡，所有痛苦都已消除，您深知眾生沉溺於各種痛苦之中，被黑暗所覆蓋的愚癡之人，生於污濁和執著於我與他人。您憐憫一切眾生而生起慈悲心，經過百千劫勤奮修行，開發了正覺菩提的彼岸，只希望您能斷除我現在的疑惑。您善於出入神通之門，隱身顯現自在，巧妙地行走和停留，證得了無我，破除了我相，毀壞了諸法，但也不是空無。佛在世間沒有絲毫染著，真實地踐行正行和正思，微妙寂靜，遠離一切污垢，只希望您能為我解答這些疑惑。世尊您過去修行時，佈施、持戒、忍辱、精進沒有片刻懈怠，禪定和智慧也常常修習，利益眾生無與倫比。您的功德聚集難以思量，深廣如海，無窮無盡，善於往來也善於安住，只希望您能成為我的皈依。過去無垢的您修習大慈悲，救護投奔而來的鴿子不捨棄，剜割身體，割下大腿，鮮血直流，稱量肉給老鷹代替鴿子。將全身放在秤上與老鷹對抗，而鴿子仍然更重，身體卻顯得輕微，您以大光明善巧地行慈悲，只希望您能為我解答疑惑。須菩提（Subhuti，佛陀的十大弟子之一，解空第一）啊，

【English Translation】 English version Having left the kingdom, city, and all possessions, I only wish you to dispel the net of my doubts. World Honored One, when you practiced giving in the past, the elephants, horses, and chariots you gave were countless, Surpassing Nayuta (an extremely large number unit) of superior clothing, you always joyfully bestowed them upon the world. World Honored One, you always gave with a joyful heart, such as various miscellaneous items and treasures, Food, medicine, and land and houses, therefore today I ask you. In the past, you cut off your body, ears, and nose, your heart was pure without any anger, If someone questioned you according to the Dharma, you could skillfully use the power of patience. Because you can understand the profound Dharma of emptiness, your mind is subtle and difficult to measure, You are a person of merit who can give happiness to others, so today I ask you, you are immaculate. All your outflows have long been exhausted, all suffering has been eliminated, You deeply see that sentient beings are immersed in all kinds of suffering, Those foolish people covered by darkness, are born in defilement and attachment to self and others. You have compassion for all beings and generate a heart of loving-kindness, diligently practicing for hundreds of thousands of kalpas (aeons), You have developed the shore of Right Enlightenment, Bodhi, I only wish you to cut off my present doubts. You are skilled in entering and exiting the gates of supernatural powers, appearing and disappearing freely, skillfully walking and staying, You have attained no-self, broken the appearance of self, destroyed all dharmas, but it is not emptiness either. The Buddha is without any attachment in the world, truly practicing right conduct and right thought, Subtle and tranquil, free from all defilements, I only wish you to resolve these doubts for me. World Honored One, when you practiced in the past, giving, precepts, patience, and diligence were never abandoned, Meditation and wisdom were also constantly practiced, benefiting sentient beings beyond comparison. Your accumulation of merits is difficult to contemplate, as deep and vast as the sea, without end, Skilled in coming and going, and skilled in abiding, I only wish you to be my refuge. In the past, immaculate you practiced great compassion, protecting the dove that sought refuge without abandoning it, Cutting your body, cutting off your thighs, blood flowing, weighing the flesh to give to the eagle in place of the dove. Putting your whole body on the scale to oppose the eagle, yet the dove was still heavier, and your body seemed light, You practiced compassion with great light and skill, I only wish you to resolve my doubts. Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness), ah,

彌動搖眾星落，　　諸天宮殿盡破亡，　四大海水一朝枯，　　阿修羅宮處天上。　假使日輪墜于地，　　明月處空忽暝冥，　諸佛正覺兩足尊，　　所言真誠無有二。」

爾時尊者摩訶迦葉說偈贊已，復白佛言：「大德世尊！何因緣故世間有是微妙光明？復何因緣忽現如是未曾有瑞眾相明瞭？」

爾時世尊告大迦葉言：「迦葉！汝今不應咨問是事。何以故？如是境界非諸聲聞緣覺所知，若我說是光明義者，一切世間天、人、阿修羅皆當驚疑入迷沒處，是故汝今不應問也。」

時大迦葉復白佛言：「世尊！唯愿大慈，憐愍一切諸天人故、利益一切諸天人故、安樂一切諸天人故，說此光明甚深因緣，令我開解。」

爾時世尊告迦葉言：「汝宜諦聽，善思念之，吾為汝說。」

大迦葉言：「善哉世尊！愿樂欲聞，唯垂敷演。」

時佛復告大迦葉言：「迦葉！今我文殊師利入彼普明無垢莊嚴三昧，三昧力故放斯光明，遍照十方過恒沙等諸佛國土，為大集彼無量無邊不可數不可量阿僧祇諸大菩薩摩訶薩等而來至此娑婆世界。彼等皆已頂禮我足，右繞三匝，處在虛空高一多羅樹，皆各于彼大蓮花座結加而坐。」

爾時尊者大迦葉復白佛言：「世尊！今有何等菩薩摩訶薩威神德

【現代漢語翻譯】現代漢語譯本即使彌山（須彌山，佛教宇宙觀中的中心山）搖動，眾星隕落，諸天宮殿全部破敗消亡；四大海水在一朝之間枯竭，阿修羅（一種好戰的神）的宮殿也會出現在天上。假使太陽墜落到地上，明月在空中突然變得昏暗不明，諸佛正覺（完全覺悟的佛陀）兩足尊（佛的尊稱），他們所說的話真實不虛，絕無二致。那時，尊者摩訶迦葉（佛陀的十大弟子之一）說完偈頌讚嘆后，又對佛說：『大德世尊！是什麼因緣導致世間出現如此微妙的光明？又是什麼因緣突然顯現如此前所未有的吉祥瑞相？』這時，世尊告訴大迦葉說：『迦葉！你現在不應該詢問此事。為什麼呢？因為這樣的境界不是所有聲聞（聽聞佛法而修行的人）和緣覺（靠自己覺悟的人）所能理解的。如果我說了這光明的含義，一切世間的天人、阿修羅都會感到驚疑，陷入迷茫之中。所以你現在不應該問。』當時，大迦葉又對佛說：『世尊！唯愿您大發慈悲，爲了憐憫一切天人，爲了利益一切天人，爲了安樂一切天人，請您說出這光明甚深的因緣，讓我能夠理解。』這時，世尊告訴迦葉說：『你應該仔細聽，好好思考，我將為你解說。』大迦葉說：『好的，世尊！我非常樂意聽聞，請您詳細闡述。』這時，佛又告訴大迦葉說：『迦葉！現在文殊師利（智慧第一的菩薩）進入了普明無垢莊嚴三昧（一種禪定狀態），因為三昧的力量，放出這種光明，遍照十方超過恒河沙數的所有佛國，爲了聚集那些無量無邊、不可計數、不可思議的阿僧祇（佛教中的極大數字）諸大菩薩摩訶薩（大菩薩）等，他們來到這個娑婆世界（我們所處的世界）。他們都已頂禮我的雙足，右繞三圈，處在虛空高一多羅樹（一種高大的樹）的地方，各自在巨大的蓮花座上結跏趺坐。』當時，尊者大迦葉又對佛說：『世尊！現在是哪些菩薩摩訶薩具有如此威神德力？』

【English Translation】 English version Even if Mount Meru (Sumeru, the central mountain in Buddhist cosmology) were to shake and the stars were to fall, and all the palaces of the heavens were to be destroyed and perish; the four great oceans would dry up in a single day, and the palaces of the Asuras (a type of warring deity) would appear in the sky. If the sun were to fall to the earth, and the moon in the sky were to suddenly become dark and obscure, the Buddhas, the Perfectly Awakened Ones, the Two-Footed Honored Ones (a title for the Buddha), their words are true and without any falsehood. At that time, the Venerable Mahakasyapa (one of the Buddha's ten great disciples), having finished reciting the verses of praise, again said to the Buddha: 'Great Virtuous World Honored One! What is the cause and condition that the world has such subtle light? And what is the cause and condition that such unprecedented auspicious signs suddenly appear?' At this time, the World Honored One said to Mahakasyapa: 'Kasyapa! You should not inquire about this matter now. Why? Because such a realm is not known by all Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken by themselves). If I were to speak of the meaning of this light, all the gods, humans, and Asuras in the world would be surprised and confused, falling into a state of bewilderment. Therefore, you should not ask now.' At that time, Mahakasyapa again said to the Buddha: 'World Honored One! I beseech you to have great compassion, for the sake of having compassion for all gods and humans, for the benefit of all gods and humans, for the peace and happiness of all gods and humans, please explain the profound cause and condition of this light, so that I may understand.' At this time, the World Honored One said to Kasyapa: 'You should listen carefully and contemplate well, and I will explain it to you.' Mahakasyapa said: 'Excellent, World Honored One! I am very eager to hear, please explain in detail.' At this time, the Buddha again said to Mahakasyapa: 'Kasyapa! Now Manjusri (the Bodhisattva of wisdom) has entered the Samadhi of Universal Illumination and Immaculate Adornment (a state of meditative absorption). Because of the power of this Samadhi, this light is emitted, illuminating all the Buddha lands in the ten directions, which are more numerous than the sands of the Ganges River. In order to gather those immeasurable, boundless, countless, and inconceivable Asankhyeya (an extremely large number in Buddhism) great Bodhisattva Mahasattvas (great Bodhisattvas), they have come to this Saha world (the world we live in). They have all bowed at my feet, circumambulated me three times to the right, and are situated in the sky, as high as a Tala tree (a tall tree). Each of them is sitting in the lotus position on a great lotus seat.' At that time, the Venerable Mahakasyapa again said to the Buddha: 'World Honored One! Which Bodhisattva Mahasattvas now possess such majestic and virtuous power?'

力而雨如是微妙花香，復出如是百千音樂不鼓自鳴？」

佛告大迦葉言：「迦葉！是為十方諸菩薩等威神力故而雨如是勝妙花香，乃至於上虛空之中無量樂音皆自鳴也。」

迦葉復言：「世尊！我於是中乃至不見彼一菩薩，云何世尊更言十方諸菩薩等？」

「迦葉！一切聲聞辟支佛等終不能見彼諸菩薩摩訶薩眾。何以故？迦葉！是中聲聞辟支佛等，于大慈悲非其所住故。若能住是慈悲地中，斯則能為利益他事，則亦能行佈施、持戒、忍辱、精進、禪定、智慧諸波羅蜜等。若已受正位，終不能行此諸菩薩所行之處。迦葉！斯諸菩薩摩訶薩等一切皆入隱身三昧，是故一切聲聞辟支佛不能見彼諸菩薩等，唯除諸佛及大菩薩住斯地者乃能見耳。迦葉！初住大乘諸菩薩等尚不能見，何況一切聲聞辟支佛而能得見？若得見者無有是處。」

爾時大迦葉復白佛言：「世尊！菩薩摩訶薩具足幾法、修何善根、獲何功德而能入是隱身三昧？」

佛言：「迦葉！菩薩摩訶薩成就十法，即能獲是隱身三昧。何等為十？一者志性和柔深住正信；二者恒不捨離一切眾生；三者畢竟成滿大慈悲心；四者覺了一切不著眾相；五者雖復思求一切佛法終不妄取；六者亦不思想一切聲聞辟支佛智；七者世間所有盡皆能捨，乃

【現代漢語翻譯】現代漢語譯本：『為何會有如此美妙的花香如雨般降下，又為何會有如此百千種樂器不敲自鳴？』佛陀告訴大迦葉說：『迦葉！這是因為十方諸菩薩的威神力，才降下如此殊勝美妙的花香，乃至虛空中無量的樂音都自然鳴響。』迦葉又說：『世尊！我在這裡甚至沒有見到一位菩薩，世尊為何又說十方諸菩薩等呢？』『迦葉！一切聲聞（sravaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，不依師教，自己覺悟的人）都不能見到那些菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）眾。為什麼呢？迦葉！因為這些聲聞和辟支佛等，沒有安住于大慈悲之中。如果能安住于慈悲的境界，就能利益他人，也能行佈施（dana，給予）、持戒（sila，遵守戒律）、忍辱（ksanti，忍耐）、精進（virya，努力）、禪定（dhyana，冥想）、智慧（prajna，洞察力）等諸波羅蜜（paramita，到達彼岸的方法）。如果已經證得正位，就不能行菩薩所行之處。迦葉！這些菩薩摩訶薩等都進入了隱身三昧（samadhi，禪定），所以一切聲聞和辟支佛都不能見到他們，只有諸佛和安住於此境界的大菩薩才能見到。迦葉！初住大乘（mahayana，大乘佛教）的菩薩尚且不能見到，何況一切聲聞和辟支佛能夠見到呢？如果能見到，那是沒有道理的。』這時，大迦葉又對佛說：『世尊！菩薩摩訶薩具足幾種法、修持何種善根、獲得何種功德才能進入這種隱身三昧呢？』佛說：『迦葉！菩薩摩訶薩成就十種法，就能獲得這種隱身三昧。是哪十種呢？第一，志向和性格柔和，深住正信；第二，恒常不捨離一切眾生；第三，究竟圓滿大慈悲心；第四，覺悟一切而不執著于表象；第五，雖然思求一切佛法，但終不妄取；第六，也不思量一切聲聞和辟支佛的智慧；第七，世間所有的一切都能捨棄，乃至

【English Translation】 English version: 'Why is there such a wonderful rain of fragrant flowers, and why do hundreds and thousands of musical instruments play without being struck?' The Buddha told Mahakasyapa, 'Kasyapa! It is because of the majestic power of the Bodhisattvas of the ten directions that such wonderful and fragrant flowers rain down, and even the countless musical sounds in the sky play by themselves.' Kasyapa further said, 'World Honored One! I have not even seen one Bodhisattva here, so why does the World Honored One speak of the Bodhisattvas of the ten directions?' 'Kasyapa! All Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) cannot see those Bodhisattva-Mahasattvas (great Bodhisattvas). Why is that? Kasyapa! Because these Sravakas and Pratyekabuddhas do not abide in great compassion. If they could abide in the realm of compassion, they could benefit others, and they could also practice giving (dana), morality (sila), patience (ksanti), diligence (virya), meditation (dhyana), and wisdom (prajna), the various Paramitas (perfections). If they have already attained the right position, they cannot walk the path of the Bodhisattvas. Kasyapa! These Bodhisattva-Mahasattvas have all entered the Samadhi (meditative absorption) of invisibility, so all Sravakas and Pratyekabuddhas cannot see them, only the Buddhas and great Bodhisattvas who abide in this realm can see them. Kasyapa! Even the Bodhisattvas who have just entered the Mahayana (Great Vehicle) cannot see them, how much less can all Sravakas and Pratyekabuddhas see them? If they could see them, it would be impossible.' At that time, Mahakasyapa again said to the Buddha, 'World Honored One! What qualities must a Bodhisattva-Mahasattva possess, what good roots must they cultivate, and what merits must they attain in order to enter this Samadhi of invisibility?' The Buddha said, 'Kasyapa! A Bodhisattva-Mahasattva who has accomplished ten qualities can attain this Samadhi of invisibility. What are these ten? First, their will and character are gentle and they deeply abide in right faith; second, they constantly do not abandon all sentient beings; third, they ultimately fulfill the great compassionate heart; fourth, they are enlightened to all things without being attached to appearances; fifth, although they seek all the Buddha's teachings, they never grasp them falsely; sixth, they do not contemplate the wisdom of all Sravakas and Pratyekabuddhas; seventh, they can give up everything in the world, even'

至身命尚無吝惜，豈況余物而不施者；八者雖行無量生死煩惱，而不染著諸有為行；九者常修無量佈施、持戒、忍辱、精進、禪定、智慧，而不分別諸波羅蜜；十者常生是心，我當安立一切眾生於菩提已，然後方當坐佛樹下，不取菩提及眾生相。迦葉！是為菩薩摩訶薩具足十法，便能獲得隱身三昧。」

爾時尊者大迦葉復白佛言：「希有世尊！快說斯事。世尊乃能作如是說。世尊！一切聲聞辟支佛尚皆未曾一發是心，我當安置一切眾生於阿羅漢地，況佛法乎？」

佛言：「迦葉！如是如是。是故一切聲聞辟支佛，悉無能入菩薩所行隱身三昧。此三昧名尚自不知，云何能入？若能入者無有是處。」

爾時尊者大迦葉復白佛言：「世尊！我等今者深愿見彼諸大菩薩摩訶薩等。所以者何？斯諸大士難可會遇。」

佛言：「迦葉！汝宜且住。當須待我文殊來者，彼諸菩薩當從定出，汝等然後乃見之耳。雖然，迦葉！汝亦得是無量百千諸三昧門，今當攝心求彼菩薩摩訶薩等為在何處？住何威儀？作何事業？」

時大迦葉蒙聖教已，承佛威神及己通力，即入二萬諸三昧門，如是思求彼諸菩薩今在何所？住何威儀？為行步耶？而竟不見為住立耶，而亦不見為倚臥耶，而亦不見為端坐耶，而亦不見乃至

【現代漢語翻譯】現代漢語譯本：對於自己的身體和生命尚且沒有吝惜，更何況是其他的財物而不佈施呢？第八，即使經歷無量生死的煩惱，也不會被各種有為的行為所污染和執著；第九，經常修習無量的佈施、持戒、忍辱、精進、禪定、智慧，但不分別這些波羅蜜（到達彼岸的方法）；第十，經常生起這樣的心念：我應當安置一切眾生於菩提（覺悟）之後，然後才在菩提樹下成佛，不執著于菩提和眾生的概念。迦葉（佛陀的弟子）！這就是菩薩摩訶薩（偉大的菩薩）所具備的十種法，便能獲得隱身三昧（一種禪定狀態）。那時，尊者大迦葉（佛陀的弟子）又對佛說：『稀有啊，世尊（佛陀的尊稱）！您說得太好了。世尊竟然能說出這樣的話。世尊！一切聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）尚且沒有發過這樣的心願，要安置一切眾生於阿羅漢（斷絕煩惱的聖人）的境界，更何況是佛法呢？』佛說：『迦葉！是這樣的，是這樣的。因此，一切聲聞和辟支佛，都不能進入菩薩所修行的隱身三昧。他們連這個三昧的名字都不知道，又怎麼能進入呢？如果能進入，那是不可能的。』那時，尊者大迦葉又對佛說：『世尊！我們現在非常希望見到那些大菩薩摩訶薩們。為什麼呢？因為這些大士（偉大的修行者）很難遇到。』佛說：『迦葉！你先住在這裡。應當等待我的文殊（菩薩名）來，那些菩薩就會從禪定中出來，你們然後才能見到他們。雖然如此，迦葉！你也得到了無量百千種三昧法門，現在應當收攝心念，去尋找那些菩薩摩訶薩們在哪裡？處於什麼威儀？在做什麼事業？』當時，大迦葉接受了佛的教誨，憑藉佛的威神力和自己的神通力，立即進入了兩萬種三昧法門，這樣思索尋找那些菩薩現在在哪裡？處於什麼威儀？是在行走嗎？卻沒看見；是在站立嗎？也沒看見；是在倚靠或躺臥嗎？也沒看見；是在端坐嗎？也沒看見，乃至...

【English Translation】 English version: They are not stingy with their own body and life, let alone other possessions that they would not give away; eighth, although they go through countless cycles of birth and death and afflictions, they are not tainted or attached to any conditioned actions; ninth, they constantly cultivate limitless giving, morality, patience, diligence, meditation, and wisdom, but do not discriminate among these paramitas (perfections); tenth, they constantly generate this thought: 'I shall settle all sentient beings in Bodhi (enlightenment), and then I will sit under the Bodhi tree to attain Buddhahood, without clinging to the concepts of Bodhi and sentient beings.' Kashyapa (a disciple of the Buddha)! These are the ten qualities that a Bodhisattva Mahasattva (a great Bodhisattva) possesses, and with them, they can attain the Samadhi (a state of meditative absorption) of Invisibility. At that time, the Venerable Mahakashyapa (a disciple of the Buddha) again said to the Buddha: 'It is rare, World Honored One (a title for the Buddha)! You have spoken so well. The World Honored One is able to say such things. World Honored One! All Shravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who attain enlightenment on their own) have not even once generated the thought to settle all sentient beings in the state of Arhat (a perfected being who has overcome all afflictions), let alone in the Dharma of the Buddha?' The Buddha said: 'Kashyapa! It is so, it is so. Therefore, all Shravakas and Pratyekabuddhas are unable to enter the Samadhi of Invisibility practiced by Bodhisattvas. They do not even know the name of this Samadhi, how could they enter it? If they could enter it, it would be impossible.' At that time, the Venerable Mahakashyapa again said to the Buddha: 'World Honored One! We now deeply wish to see those great Bodhisattva Mahasattvas. Why is that? Because these great beings are difficult to encounter.' The Buddha said: 'Kashyapa! You should stay here for now. You must wait for my Manjushri (a Bodhisattva) to come, and then those Bodhisattvas will emerge from their meditation, and then you will be able to see them. However, Kashyapa! You have also attained countless hundreds of thousands of Samadhi gates, now you should gather your mind and seek where those Bodhisattva Mahasattvas are? In what demeanor are they? What are they doing?' At that time, Mahakashyapa, having received the Buddha's teachings, relying on the Buddha's majestic power and his own spiritual powers, immediately entered twenty thousand Samadhi gates, and thus contemplated and sought where those Bodhisattvas were now? In what demeanor were they? Were they walking? But he did not see them; were they standing? He did not see them either; were they leaning or lying down? He did not see them either; were they sitting in meditation? He did not see them either, and so on...

不知以何語言作何事業、來何所從去何所至。於是起定，前白佛言：「甚奇世尊！甚奇世尊！我已經歷二萬定門，求諸菩薩竟無所見。世尊！彼諸菩薩摩訶薩等尚未證知薩婆若處，已得如是微妙三昧，何況當證無上菩提。世尊！諸善男子善女人其有見聞如斯神變，而不疾發阿耨多羅三藐三菩提心者，無有是處。世尊！能得如是隱身三昧菩薩摩訶薩，為欲度彼一切眾生被精進鎧，然終不得離是妙定。」

佛告迦葉：「如是如是，如汝所說。是中一切聲聞辟支佛尚非境界，況餘眾生。」

爾時尊者舍利弗作如是念：「世尊稱我聲聞人中智慧第一，我今寧可求諸菩薩今在何所？住何威儀？作何事業？若得睹見不亦善乎。」時舍利弗如是念已，承佛威神及自力故，即入三萬諸三昧門，周旋觀察彼諸菩薩今為何所、住何威儀，乃至不知如毫釐相。

爾時尊者須菩提作如是念：「我今亦當求諸菩薩為何所在？住何威儀？造作何事？若睹見者不亦善乎。」時須菩提作是念已，承佛威神及自力故，即入四萬諸三昧門，周遍推求彼諸菩薩為何所在、住何威儀，乃至不見行住坐臥、從何所來去何所至。然後出定前至佛所，頭面禮足，白言：「世尊！世尊記我聲聞人中無諍三昧最為第一，是三昧門我亦已得。如是世尊！我

【現代漢語翻譯】現代漢語譯本：不知道他們用什麼語言，做什麼事業，從哪裡來，到哪裡去。於是進入禪定，然後向佛稟告說：『世尊，真是太神奇了！世尊，真是太神奇了！我已經歷了二萬種禪定之門，尋求各位菩薩，卻一無所見。世尊！那些菩薩摩訶薩（大菩薩）們尚未證得一切智（薩婆若，指佛的智慧），就已經獲得瞭如此微妙的三昧（禪定），何況將來證得無上菩提（指佛的覺悟）。世尊！那些善男子善女人，如果見聞了如此神奇的變化，而不立即發起阿耨多羅三藐三菩提心（無上正等正覺之心），那是不可能的。世尊！能夠獲得如此隱身三昧的菩薩摩訶薩，是爲了度化一切眾生而披上精進的鎧甲，但最終也不會離開這種微妙的禪定。』佛告訴迦葉：『是這樣的，是這樣的，正如你所說。這裡面的一切聲聞（聽聞佛法而修行的人）和辟支佛（獨覺者）尚且不是他們的境界，何況其他眾生呢？』當時，尊者舍利弗（佛陀的十大弟子之一，以智慧著稱）心中想：『世尊稱我在聲聞人中智慧第一，我現在應該去尋找那些菩薩，看看他們現在在哪裡？處於什麼威儀？在做什麼事業？如果能夠見到他們，那不是很好嗎？』當時，舍利弗這樣想后，憑藉佛的威神力和自己的力量，立即進入了三萬種三昧之門，四處觀察那些菩薩現在在哪裡，處於什麼威儀，甚至連像毫毛那樣細微的跡象都不知道。當時，尊者須菩提（佛陀的十大弟子之一，以解空第一著稱）心中想：『我現在也應當去尋找那些菩薩，看看他們在哪裡？處於什麼威儀？在做什麼事情？如果能夠見到他們，那不是很好嗎？』當時，須菩提這樣想后，憑藉佛的威神力和自己的力量，立即進入了四萬種三昧之門，四處推求那些菩薩在哪裡，處於什麼威儀，甚至連他們的行住坐臥、從哪裡來、到哪裡去都看不見。然後出定，來到佛前，頂禮佛足，稟告說：『世尊！世尊曾記述我在聲聞人中無諍三昧最為第一，這個三昧之門我也已經得到了。是的，世尊！我

【English Translation】 English version: Not knowing what language they use, what deeds they perform, where they come from, or where they go. Then, entering into samadhi, he reported to the Buddha, saying: 'World Honored One, how marvelous! World Honored One, how marvelous! I have experienced twenty thousand samadhi gates, seeking all the Bodhisattvas, yet I have seen nothing. World Honored One! Those Bodhisattva Mahasattvas (great Bodhisattvas) have not yet attained Sarvajna (all-knowing wisdom, referring to the wisdom of the Buddha), yet they have already obtained such subtle samadhi (meditative absorption), how much more so when they attain Anuttara-samyak-sambodhi (supreme enlightenment, referring to the Buddha's enlightenment). World Honored One! Those good men and good women who have seen or heard of such miraculous transformations, and do not quickly generate the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment), there is no such possibility. World Honored One! The Bodhisattva Mahasattvas who can obtain such invisibility samadhi, are wearing the armor of diligence in order to liberate all sentient beings, but ultimately they will not depart from this subtle samadhi.' The Buddha told Kasyapa: 'It is so, it is so, just as you have said. In this, all Sravakas (those who hear the teachings and practice) and Pratyekabuddhas (solitary realizers) are not even within their realm, how much less other sentient beings?' At that time, the Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) thought: 'The World Honored One has called me the foremost in wisdom among the Sravakas, I should now seek those Bodhisattvas, to see where they are now? In what deportment are they? What deeds are they performing? If I could see them, wouldn't that be good?' At that time, Sariputra, having thought this, relying on the Buddha's majestic power and his own strength, immediately entered into thirty thousand samadhi gates, observing everywhere where those Bodhisattvas were, in what deportment, and he did not even know a sign as small as a hair. At that time, the Venerable Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) thought: 'I should also now seek those Bodhisattvas, to see where they are? In what deportment are they? What deeds are they performing? If I could see them, wouldn't that be good?' At that time, Subhuti, having thought this, relying on the Buddha's majestic power and his own strength, immediately entered into forty thousand samadhi gates, seeking everywhere where those Bodhisattvas were, in what deportment, and he did not even see their walking, standing, sitting, or lying down, where they came from, or where they went. Then, emerging from samadhi, he went before the Buddha, bowed his head to his feet, and reported: 'World Honored One! World Honored One has recorded that I am the foremost in non-contention samadhi among the Sravakas, and I have also attained this samadhi gate. Yes, World Honored One! I'

若入定，正使有人具大神力，能以百億四天下為一大鼓，取須彌山為一大槌，於我定時令一大人住在我前，執彼大槌撾擊大鼓，無暫休廢乃至經劫，如是鼓聲尚不入耳，何況亂心能令我出。若彼鼓聲能為定患牽我起者，永無是處。世尊！我今所得無諍三昧，弘普若是。我向經歷四萬三昧，周遍推求彼諸菩薩終不能見，乃至不睹一人暫時往來之相。如是世尊！有諸菩薩摩訶薩輩念求如是不思議智，為一一眾生於恒河沙劫生地獄中備受眾苦。世尊！彼求菩薩道故，雖經眾苦而不捨離如是甚深不思議智。如是世尊！若我今日漏心未盡、未得解脫、于諸佛法有所未知者，令我當來常在生死，更不捨離彼不思議大妙乘也。」

於是世尊贊須菩提言：「善哉善哉，誠如汝言。汝以信故作如斯說。令汝此身不取涅槃者，以斯善根于當來世過恒沙劫，汝當得作轉輪聖王正法治世，然後乃成阿耨多羅三藐三菩提。又須菩提！今此三千大千世界眾生數類寧為多不？」

須菩提言：「甚多。世尊！甚多。世尊！」

佛言：「如是如是。須菩提！是諸世界所有眾生，成就智慧如舍利弗、解空第一如須菩提、苦行超倫如大迦葉，即令如是諸大聲聞共盡知見求彼菩薩，若於一劫、若於百劫、若於千劫，乃至無量恒河沙劫，亦不能

【現代漢語翻譯】現代漢語譯本：如果我入定，即使有人擁有巨大的神力，能將百億個四天下（指佛教宇宙觀中的一個世界單位）變成一面大鼓，取須彌山（佛教中的聖山）作為大槌，在我入定時讓一個人站在我面前，拿著大槌敲擊大鼓，不停歇地敲打，甚至經過漫長的劫數，這樣的鼓聲都不能進入我的耳朵，更何況是擾亂我的心，能讓我出定呢？如果鼓聲能成為我入定的障礙，牽引我出定，那是不可能的。世尊！我現在所得到的無諍三昧（一種禪定狀態），是如此的廣大普遍。我曾經經歷過四萬種三昧，周遍地探求那些菩薩，最終都不能見到，甚至看不到一個人短暫來去的軌跡。世尊！有些菩薩摩訶薩（大菩薩）爲了追求這種不可思議的智慧，爲了每一個眾生，在恒河沙劫（極長的時間單位）中，在地獄裡承受各種痛苦。世尊！他們爲了追求菩薩道，即使經歷各種痛苦，也不放棄這種甚深不可思議的智慧。世尊！如果我今天還有煩惱未盡，沒有得到解脫，對於諸佛的教法還有所不知，就讓我將來常在生死輪迴中，也不捨棄這種不可思議的大妙乘（指菩薩的修行道路）。這時，世尊讚歎須菩提說：『說得好啊，說得好啊，確實如你所說。你因為有信心，所以能說出這樣的話。讓你此身不入涅槃，憑藉這種善根，在未來的世間經過恒河沙劫，你將成為轉輪聖王（擁有統治世界的聖王），以正法治理世界，然後才能成就阿耨多羅三藐三菩提（無上正等正覺）。還有，須菩提！現在這個三千大千世界（佛教宇宙觀中的一個世界單位）的眾生種類，是多還是不多呢？』須菩提說：『非常多，世尊！非常多，世尊！』佛說：『是的，是的。須菩提！這些世界所有的眾生，成就智慧像舍利弗（佛陀的十大弟子之一，以智慧著稱），解空第一像須菩提，苦行超群像大迦葉（佛陀的十大弟子之一，以苦行著稱），即使這些大聲聞（佛陀的弟子）共同盡其所能去了解和尋找那些菩薩，無論是一劫、一百劫、一千劫，乃至無量恒河沙劫，也不能完全瞭解。』

【English Translation】 English version: If I enter into samadhi (a state of meditative consciousness), even if someone possesses great divine power, capable of transforming a hundred billion four-world systems (a unit of the Buddhist cosmos) into a large drum, and using Mount Sumeru (a sacred mountain in Buddhism) as a large mallet, and having a person stand before me while I am in samadhi, striking the drum continuously with the mallet, even for countless kalpas (eons), such a drum sound would not enter my ears, let alone disturb my mind and cause me to exit samadhi. If the drum sound could become an obstacle to my samadhi, pulling me out of it, that would be impossible. World Honored One! The non-contention samadhi (a state of meditative absorption) that I have now attained is so vast and universal. I have experienced forty thousand samadhis, thoroughly seeking out those Bodhisattvas, and ultimately I could not see them, not even the trace of a single person briefly coming and going. World Honored One! Some Bodhisattva Mahasattvas (great Bodhisattvas), in their pursuit of this inconceivable wisdom, for the sake of each and every sentient being, endure all kinds of suffering in hell for kalpas as numerous as the sands of the Ganges River. World Honored One! Because they seek the Bodhisattva path, even though they experience all kinds of suffering, they do not abandon this profound and inconceivable wisdom. World Honored One! If today my defilements are not yet exhausted, I have not attained liberation, and there is still something I do not know about the teachings of the Buddhas, then let me remain in the cycle of birth and death in the future, and not abandon this inconceivable great and wondrous vehicle (referring to the Bodhisattva's path of practice).' Then, the World Honored One praised Subhuti, saying, 'Well said, well said, it is indeed as you say. Because of your faith, you are able to speak these words. By not entering Nirvana in this lifetime, with this root of goodness, in the future world, after countless kalpas like the sands of the Ganges River, you will become a Chakravartin King (a righteous world-ruling monarch), governing the world with the Dharma, and then you will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Furthermore, Subhuti! Are the types of sentient beings in this three thousand great thousand world system (a unit of the Buddhist cosmos) many or few?' Subhuti said, 'Very many, World Honored One! Very many, World Honored One!' The Buddha said, 'So it is, so it is. Subhuti! All the sentient beings in these worlds, who have attained wisdom like Sariputra (one of the Buddha's ten great disciples, known for his wisdom), who are foremost in understanding emptiness like Subhuti, and who are unsurpassed in ascetic practices like Mahakasyapa (one of the Buddha's ten great disciples, known for his asceticism), even if these great Sravakas (Buddha's disciples) together exhausted their knowledge and perception to seek out those Bodhisattvas, whether for one kalpa, one hundred kalpas, one thousand kalpas, or even countless kalpas like the sands of the Ganges River, they would not be able to fully understand them.'

見。若能見者，無有是處。何以故？須菩提！彼諸菩薩凡所為作，非是一切聲聞辟支佛所行境界，是故二乘終不能見。」

說此法時，是眾會中八萬四千天人皆發阿耨多羅三藐三菩提心，三千世界六種震動。

爾時文殊師利於己住室如是思惟：「今此十方億百千數諸大菩薩皆已集會。吾當復召諸天大眾咸令雲集。如是可乎？」時文殊師利既思惟已，即以神力如意化成八萬四千億那由他妙寶蓮花，大如車輪，純金為莖、白銀為葉，勝藏羅網毗琉璃寶。是諸花中皆有化佛及諸菩薩，結加趺坐蓮花臺上，身紫金色，三十二相八十種好，威德巍巍光明普照。時彼蓮花上升四天王天、三十三天、夜摩天、兜率天、化樂天、他化自在天，及諸梵天乃至有頂。如是略說，遍此三千大千世界，乃至百億須彌、百億四天下、欲界天宮、色界天宮，彼化蓮花無不遍至。是諸化處及菩薩眾，出大音聲遍告三千大千世界，而說偈言：

「世尊明慧日，　　希有出世間，　譬如憂曇花，　　難遇復過是。　釋師子人雄，　　今者現於世，　班宣深妙法，　　永拔眾苦源。　諸天雖快樂，　　誰能保長久？　任業還三塗，　　復受眾苦毒。　所習諸欲事，　　貪愛獨增長，　三界本無樂，　　而愚耽著之。　已獲最

【現代漢語翻譯】現代漢語譯本『見』。如果能見到（這種境界），那是不可能的。為什麼呢？須菩提！那些菩薩所做的一切，不是所有聲聞（Sravaka，指聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，指獨自悟道的修行者）所能達到的境界，所以二乘（指聲聞和辟支佛）最終都不能見到。

當宣說此法時，在場的八萬四千天人都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，指無上正等正覺，即最高的覺悟），三千世界發生了六種震動。

那時，文殊師利（Manjusri，指智慧第一的菩薩）在自己的住所里這樣思索：『現在十方億百千數的諸大菩薩都已經。我應當再次召集諸天大眾，讓他們都聚集起來。這樣可以嗎？』文殊師利思索完畢后，立即以神通力，如意化現出八萬四千億那由他（Nayuta，指極大的數量單位）的妙寶蓮花，大如車輪，純金為莖，白銀為葉，勝藏羅網毗琉璃寶（Vaidurya，指一種寶石）。這些花中都有化佛和諸菩薩，結跏趺坐（盤腿而坐）在蓮花臺上，身紫金色，具足三十二相和八十種好，威德巍巍，光明普照。那時，這些蓮花上升到四天王天（Caturmaharajika，指欲界第一層天）、三十三天（Trayastrimsa，指欲界第二層天）、夜摩天（Yama，指欲界第三層天）、兜率天（Tusita，指欲界第四層天）、化樂天（Nirmanarati，指欲界第五層天）、他化自在天（Paranirmita-vasavartin，指欲界第六層天），以及諸梵天（Brahma，指色界諸天）乃至有頂天（Akanistha，指色界最高天）。這樣簡略地說，遍佈這三千大千世界，乃至百億須彌山（Sumeru，指佛教宇宙觀中的中心山）、百億四天下（指佛教宇宙觀中的基本世界單位）、欲界天宮、天宮，這些化現的蓮花無不遍及。這些化現之處和菩薩大眾，發出巨大的聲音，遍告三千大千世界，並說偈頌：

『世尊明慧如日，稀有出世間，譬如優曇花（Udumbara，指一種稀有的花），難遇復過是。釋師子人雄（指釋迦牟尼佛），今者現於世，班宣深妙法，永拔眾苦源。諸天雖快樂，誰能保長久？任業還三塗（指地獄、餓鬼、畜生三惡道），復受眾苦毒。所習諸欲事，貪愛獨增長，三界（指欲界、色界、無色界）本無樂，而愚耽著之。已獲最』

【English Translation】 English version 'Seeing'. If one could see (such a state), it would be impossible. Why is that? Subhuti! All that those Bodhisattvas do is not within the realm of all Sravakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), therefore, the two vehicles (Sravakas and Pratyekabuddhas) ultimately cannot see it.

When this Dharma was being spoken, eighty-four thousand devas (gods) in the assembly all generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and the three thousand worlds shook in six ways.

At that time, Manjusri (the Bodhisattva of wisdom) in his own dwelling thought thus: 'Now, the countless great Bodhisattvas of the ten directions have all already **. I should again summon all the heavenly hosts and have them gather. Is this appropriate?' Having pondered this, Manjusri immediately used his spiritual power to transform into eighty-four billion nayutas (a large number) of wonderful jeweled lotuses, as large as chariot wheels, with pure gold stems, silver leaves, and nets of superior Vaidurya (a type of gem). In each of these flowers were transformed Buddhas and Bodhisattvas, sitting in the lotus posture on lotus platforms, with bodies of purple-gold color, possessing the thirty-two marks and eighty minor characteristics, with majestic virtue and radiating light. At that time, these lotuses ascended to the Caturmaharajika heaven (the first heaven of the desire realm), the Trayastrimsa heaven (the second heaven of the desire realm), the Yama heaven (the third heaven of the desire realm), the Tusita heaven (the fourth heaven of the desire realm), the Nirmanarati heaven (the fifth heaven of the desire realm), the Paranirmita-vasavartin heaven (the sixth heaven of the desire realm), and all the Brahma heavens (heavens of the form realm) up to the Akanistha heaven (the highest heaven of the form realm). Briefly speaking, they spread throughout this three thousand great thousand world, and even to a hundred billion Mount Sumerus (the central mountain in Buddhist cosmology), a hundred billion four continents (the basic unit of the Buddhist cosmos), the palaces of the desire realm, and the ** palaces, these transformed lotuses reached everywhere. These transformed places and the Bodhisattva assemblies emitted great sounds, proclaiming throughout the three thousand great thousand world, and spoke in verses:

'The World Honored One's wisdom is like the sun, Rarely appearing in the world, Like the Udumbara flower (a rare flower), It is even more difficult to encounter. The Lion of the Shakya clan (referring to Shakyamuni Buddha), Now appears in the world, Expounding the profound and wonderful Dharma, Forever uprooting the source of all suffering. Though the devas enjoy happiness, Who can guarantee it will last? According to karma, they return to the three evil paths (hell, hungry ghosts, animals), And again suffer the poison of all suffering. The things they are accustomed to desiring, Only increase their craving and attachment, The three realms (desire, form, formless) have no true happiness, Yet the foolish are attached to them. Having obtained the most'

上難，　　所謂諸佛出，　愚癡放逸人，　　焉覺苦不斷？　汝等當速求，　　見佛聞正法，　若聖涅槃已，　　雖悔難可追。　魔網深可怖，　　汝等為放逸，　既被羈羅已，　　寧有解脫期？　獨有求佛法，　　汝為眾生資，　汝等但速求，　　三十二妙相。　佛能救世間，　　余無可依者，　世雄甚希有，　　大慈難思量。　無量億數劫，　　所行不可量，　集功德智慧，　　成就釋師子，　闡揚微妙法，　　甚深難覺知。　何處有眾生，　　及我人壽命？　如是破常見，　　斷已自無餘，　放舍一切相，　　為眾生說此。　宣明真實際，　　世間絕心行，　唯彼空無相，　　無愿亦無作。　虛空本無形，　　不起亦不滅，　無來亦無去，　　智者之所說。　無盡無所生，　　本凈無所有，　無相貌可見，　　無思想能說。　眾生本無生，　　云何得言死？　寂滅無眾生，　　眾生在何處？　言音為說法，　　法不住言音，　亦不可文字，　　世尊如斯說。　諸處遍推求，　　不見風水火，　地亦無分別，　　慧眼之所宣。　色受及與想，　　行識同虛空，　假言彼五陰，　　其實無積聚。　眼耳鼻舌身，　　心意等諸根，　雖說本性空，　

空亦不可得。　色聲香味觸，　　及以種種法，　斯由分別生，　　分別體空寂。　欲界與色界，　　及彼無色天，　皆說如幻化，　　虛偽不真實。　如是諸世尊，　　為眾生說法，　欲求出衆苦，　　速歸大導師。」

彼諸化佛說此偈時，於是三千大千世界鹹得聞之。有九十六億欲色諸天遠塵離垢得法眼凈，二萬天子厭離眾欲，三萬二千天子皆發阿耨多羅三藐三菩提心，一萬行菩薩乘諸天子得無生法忍。爾時彼化如來所可勸召無量無邊阿僧祇億那由他百千諸天大眾，于須臾間悉皆雲集釋迦如來、應供、正遍覺所。稽首足下，右繞三匝退住一面。以天花香，所謂優缽羅花、缽頭摩花、拘物頭花、分陀利花、曼陀羅花、摩訶曼陀羅花，及諸花鬘末香涂香，奉散世尊及余供養。復以種種天妙樂音，歌詠稱讚滿彼虛空。時大集眾其數甚多難可稱計，周遍充滿此四天下，無有空地如一杖頭而不遍者。是諸天人具大威德，所散諸花滿四天下積至於膝。

大寶積經卷第一百二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百三

隋天竺三藏達摩笈多譯

善住意天子會第三十六之二開實義品第二

爾時大集眾中有上首天，所謂善住意天子、善寂天子

【現代漢語翻譯】現代漢語譯本空性也是不可執著的。色、聲、香、味、觸，以及種種法，都是由分別心產生，分別的本體是空寂的。欲界、色界（指有物質存在的境界），以及無色界天（指沒有物質存在的境界），都被說成如幻如化，虛假而不真實。諸位世尊（佛陀），爲了眾生說法，希望他們脫離眾苦，迅速歸向偉大的導師（佛陀）。

當這些化佛說這偈頌時，三千大千世界都聽到了。有九十六億欲界和色界的天人，遠離塵垢，得到了清凈的法眼；兩萬天子厭倦了各種慾望；三萬二千天子都發起了無上正等正覺之心（阿耨多羅三藐三菩提心）；一萬位修行菩薩乘的天子得到了無生法忍（對一切法不生不滅的真理的領悟）。那時，那些化身如來所勸請的無量無邊、不可思議的億那由他百千諸天大眾，在很短的時間內都聚集到釋迦如來、應供、正遍覺（佛陀的稱號）所在之處。他們頂禮佛足，右繞三圈，然後退到一邊站立。他們用天上的花香，如優缽羅花（青蓮花）、缽頭摩花（紅蓮花）、拘物頭花（白蓮花）、分陀利花（白蓮花）、曼陀羅花（天上的花）、摩訶曼陀羅花（大曼陀羅花），以及各種花鬘、末香、涂香，供奉散佈給世尊和其他供養。他們還用各種美妙的天樂之音，歌唱讚美，充滿了虛空。當時，聚集的大眾數量非常多，難以計數，遍佈整個四天下（指我們所居住的世界），沒有一處空地，即使像一根杖頭那麼小的地方也都被佔據。這些天人具有強大的威德，他們散佈的花朵覆蓋了整個四天下，堆積到膝蓋的高度。

《大寶積經》卷第一百二《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》卷第一百三

隋朝天竺三藏達摩笈多譯

善住意天子會第三十六之二開實義品第二

這時，大集會眾中，有上首的天人，他們是善住意天子和善寂天子。

【English Translation】 English version Emptiness is also unattainable. Form, sound, smell, taste, touch, and all kinds of dharmas, are all born from discrimination; the essence of discrimination is empty and still. The desire realm, the form realm (referring to realms with material existence), and the formless realm heavens (referring to realms without material existence), are all said to be like illusions, unreal and not true. All the World Honored Ones (Buddhas) teach the Dharma for the sake of sentient beings, hoping they will escape all suffering and quickly return to the great guide (Buddha).

When these manifested Buddhas spoke this verse, the three thousand great thousand worlds all heard it. There were ninety-six billion devas of the desire and form realms who, far from defilement, attained the pure Dharma eye; twenty thousand devas grew weary of various desires; thirty-two thousand devas all generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment); ten thousand devas who practiced the Bodhisattva path attained the forbearance of non-origination of dharmas (the realization of the truth that all dharmas are neither born nor die). At that time, the immeasurable, boundless, asamkhya, nayuta, hundred thousands of devas, who were exhorted by those manifested Tathagatas, all gathered in a very short time at the place of Shakyamuni Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha). They bowed at the Buddha's feet, circumambulated him three times to the right, and then retreated to stand on one side. They offered and scattered heavenly flowers and incense, such as utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white lotuses), pundarika flowers (white lotuses), mandara flowers (heavenly flowers), maha-mandara flowers (great mandara flowers), as well as various flower garlands, powdered incense, and perfumed ointments, to the World Honored One and other offerings. They also used various wonderful heavenly music to sing praises, filling the void. At that time, the number of the assembled multitude was very large, beyond counting, filling the entire four continents (referring to the world we inhabit), with no empty space, not even the size of a staff head, that was not occupied. These devas possessed great power and virtue, and the flowers they scattered covered the entire four continents, piling up to the height of their knees.

The Great Treasure Trove Sutra, Scroll 102 Taisho Tripitaka, Vol. 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 103

Translated by Tripitaka Dharmagupta of Tianzhu (India) of the Sui Dynasty

The Assembly of the Deva Good-Dwelling-Mind, Thirty-Sixth of Two, Chapter Two on Opening the True Meaning

At that time, among the great assembly, there were chief devas, namely the deva Good-Dwelling-Mind and the deva Good-Silence.

、慚愧天子，與如是等九十六億諸天子俱，一切皆行菩薩之道，咸共往詣文殊師利所，至其門外右繞七匝。繞七匝已，然後雨天曼陀羅花。其所雨花遍覆虛空，高十由旬成花網臺形如寶塔。時文殊師利持此花臺供養世尊。供養已，即以神力令此三千大千世界一切國土虛空之中花網遍覆，是花光明普照三千大千世界皆大明盛，復雨天曼陀羅花。

爾時文殊師利菩薩摩訶薩閑雅安詳從精舍出，更以神力令所居地自然而有七寶妙座，其座巍巍具足莊嚴。文殊師利斂容整服升此寶座。時善住意天子見文殊師利升寶座已，即以頂禮文殊師利足，退住一面。一切諸天亦皆頂禮文殊師利足。爾時文殊師利如是思惟：「誰於今日堪任與我在世尊前對揚深法？誰為法器能受如是不思議句、甚難證句、無處所句、無所著句、無戲論句、不可得句、不可說句、甚深句、真實句、無礙句、不可壞句、空句、無相句、無愿句、如如句、實際句、法界句、無形貌句、不取句、不捨句、佛句法句僧句、智慧滿足句、三界平等句、一切法無所得句、一切法無生句、師子句、勇猛句、無句句？如斯說已，誰聽者乎？」於是文殊師利復更思惟：「今此唯有善住意天子，已於過去供養多佛，入深法忍具足辯才，當能與我處世尊前共談實義。」

爾

【現代漢語翻譯】現代漢語譯本：慚愧天子（感到慚愧的天子），與像他一樣的九十六億天子一起，他們都修行菩薩之道，一同前往文殊師利（智慧的象徵）的住所，到達門外後向右繞行七圈。繞行七圈后，他們降下天上的曼陀羅花。所降之花遍佈虛空，高達十由旬，形成花網臺，形狀如寶塔。當時，文殊師利拿著這個花臺供養世尊（釋迦牟尼佛）。供養完畢，他立即以神通力使這三千大千世界所有國土的虛空中都覆蓋著花網，花的光明普照三千大千世界，一片光明盛大，又降下天上的曼陀羅花。這時，文殊師利菩薩摩訶薩（偉大的菩薩）閒適安詳地從精舍走出，又以神通力使他所居住的地方自然出現七寶妙座，那寶座巍峨壯麗，莊嚴無比。文殊師利整理好儀容，登上寶座。當時，善住意天子看到文殊師利登上寶座后，立即以頭頂禮文殊師利的腳，退到一旁站立。所有天人也都頂禮文殊師利的腳。這時，文殊師利這樣思索：『今天誰能勝任在世尊面前與我對談深奧的佛法？誰是法器，能夠接受這樣不可思議的語句、極難證悟的語句、無處所的語句、無所執著的語句、無戲論的語句、不可得的語句、不可說的語句、甚深的語句、真實的語句、無礙的語句、不可壞的語句、空性的語句、無相的語句、無愿的語句、如如的語句、實際的語句、法界的語句、無形貌的語句、不取的語句、不捨的語句、佛的語句、法的語句、僧的語句、智慧圓滿的語句、三界平等的語句、一切法無所得的語句、一切法無生的語句、獅子吼的語句、勇猛的語句、無語句的語句？』這樣說完，誰會是聽者呢？」於是文殊師利又思索：『現在這裡只有善住意天子，他過去供養過許多佛，已入深法忍，具足辯才，應當能與我在世尊面前共同探討實義。』

【English Translation】 English version: The Shameful Heavenly Prince, along with ninety-six billion other heavenly princes, all practicing the Bodhisattva path, together went to where Manjushri (symbol of wisdom) was. Upon reaching the gate, they circumambulated it seven times clockwise. After circumambulating seven times, they rained down heavenly Mandarava flowers. The flowers they rained down covered the void, reaching a height of ten yojanas, forming a flower net platform shaped like a pagoda. At that time, Manjushri held this flower platform to offer to the World Honored One (Shakyamuni Buddha). After the offering, he immediately used his divine power to cause the flower net to cover the void of all lands in this three-thousand great thousand world. The light of the flowers illuminated the three-thousand great thousand world, making it bright and magnificent, and then more heavenly Mandarava flowers rained down. At this time, Manjushri Bodhisattva Mahasattva (great Bodhisattva), leisurely and calmly came out from his abode, and again used his divine power to cause a magnificent seven-jeweled seat to naturally appear where he was residing. The seat was majestic, magnificent, and adorned with splendor. Manjushri composed himself and ascended the jeweled seat. At that time, the Heavenly Prince Good Dwelling Intent, seeing Manjushri ascend the seat, immediately bowed his head to Manjushri's feet and retreated to stand aside. All the heavenly beings also bowed their heads to Manjushri's feet. At that time, Manjushri thought thus: 'Who today is capable of engaging with me in a profound Dharma discourse before the World Honored One? Who is a vessel of Dharma, capable of receiving such inconceivable phrases, extremely difficult to realize phrases, phrases without location, phrases without attachment, phrases without idle talk, phrases that cannot be obtained, phrases that cannot be spoken, profound phrases, true phrases, unobstructed phrases, indestructible phrases, empty phrases, formless phrases, wishless phrases, suchness phrases, reality phrases, Dharma realm phrases, formless phrases, non-grasping phrases, non-abandoning phrases, Buddha phrases, Dharma phrases, Sangha phrases, wisdom-fulfilled phrases, three realms equal phrases, all dharmas unobtainable phrases, all dharmas unarising phrases, lion's roar phrases, courageous phrases, phrase-less phrases?' Having spoken thus, who would be the listener?' Then Manjushri further pondered: 'Now, only the Heavenly Prince Good Dwelling Intent is here. He has made offerings to many Buddhas in the past, has entered deep Dharma forbearance, and is endowed with eloquence. He should be able to discuss the true meaning with me before the World Honored One.'

時文殊師利如是念已，即語善住意天子言：「天子！汝今已得甚深法忍，又能具足無礙辯才。今當與我詣世尊所，對論如是深妙義乎？」

時善住意天子報文殊師利言：「大士！我如是說，彼若於我無有語言、不為演說、不存咨問亦無報答，無佛法眾、斷滅三乘、無生死無涅槃、不合不散、不啟不發、不出聲音除諸文字，如是說者我當共談。」

文殊師利語善住意天子言：「天子！我如是說，彼能於我無聽無聞、無讀無誦、無受不持、不思不念、不取不捨、不覺不知，不聞我言、不為他說。所以者何？諸佛菩提本無文字、無心離心、無有覺悟，雖假名說其名亦空。」

善住又言：「大士！今者且為諸天子說，斯諸天子于大士說樂欲聽聞。」

文殊師利言：「天子！我終不為樂聽者說，又亦不為聞受者說。所以者何？凡有聽受則為取著。云何取著？所謂我著、人著、眾生著、壽命著、士夫著。以取著故便有聽受，如是聽受當知彼住三種縛中。何謂三縛？一見我縛，二見眾生縛，三見法縛。天子！若無如是三種見縛而聽法者，當知彼住三種凈中。何謂三凈？一不見自身、不分別、不思念、不證知，二不見說者、不分別、不思念、不證知，三不見所說、不分別、不思念、不證知。天子！是則名為三

【現代漢語翻譯】現代漢語譯本：當時，文殊師利菩薩這樣想后，就對善住意天子說：『天子！你現在已經獲得了甚深的法忍，又能具備無礙的辯才。現在應當和我一起去世尊那裡，對論這樣深奧微妙的義理嗎？』當時，善住意天子回答文殊師利菩薩說：『大士！我這樣說，如果對方對我沒有語言、不為我演說、不存有諮詢也不作回答，沒有佛法僧三寶、斷滅三乘教法、沒有生死也沒有涅槃、不合也不散、不開啟也不發起、不出聲音除去一切文字，像這樣說的人，我才和他談論。』文殊師利菩薩對善住意天子說：『天子！我這樣說，對方能對我沒有聽聞、沒有讀誦、沒有接受也不執持、不思索也不憶念、不取也不捨、不覺悟也不知道，不聽我的言語、也不為他人說。為什麼呢？諸佛的菩提本來就沒有文字、沒有心念也離於心念、沒有覺悟，即使假借名言來說，它的名字也是空無的。』善住意天子又說：『大士！現在姑且為諸位天子說法，這些天子對於大士所說的法樂意聽聞。』文殊師利菩薩說：『天子！我終究不為樂意聽聞的人說法，也不為聽聞接受的人說法。為什麼呢？凡是有聽聞接受，就成為執著。什麼是執著呢？就是執著於我、執著於人、執著于眾生、執著于壽命、執著于士夫。因為有執著，所以才有聽聞接受，像這樣的聽聞接受，應當知道他們住在三種束縛之中。什麼是三種束縛呢？一是見我束縛，二是見眾生束縛，三是見法束縛。天子！如果沒有這三種見解的束縛而聽法的人，應當知道他們住在三種清凈之中。什麼是三種清凈呢？一是不見自身、不分別、不思念、不證知，二是不見說法者、不分別、不思念、不證知，三是不見所說的法、不分別、不思念、不證知。天子！這就叫做三清凈。』

【English Translation】 English version: Then, Mañjuśrī Bodhisattva, having thought thus, spoke to the Deva Supratiṣṭhita, saying: 『Deva! You have now attained profound forbearance of the Dharma, and you also possess unobstructed eloquence. Now, should we go to the World Honored One and discuss such profound and subtle meanings?』 Then, the Deva Supratiṣṭhita replied to Mañjuśrī Bodhisattva, saying: 『Great Being! I say this, if that one has no language for me, does not expound for me, does not have questions nor answers, has no Buddha, Dharma, or Sangha, extinguishes the three vehicles, has neither birth nor death nor Nirvana, neither unites nor disperses, neither opens nor initiates, does not utter sounds, and eliminates all words, such a one I will discuss with.』 Mañjuśrī Bodhisattva said to the Deva Supratiṣṭhita: 『Deva! I say this, that one can have no hearing or listening for me, no reading or reciting, no receiving or holding, no thinking or remembering, no taking or abandoning, no awakening or knowing, does not hear my words, nor speak them to others. Why is that? The Bodhi of all Buddhas is originally without words, without mind and apart from mind, without awakening, even if it is spoken by a borrowed name, its name is also empty.』 Supratiṣṭhita then said: 『Great Being! Now, let us speak for the Devas, these Devas are happy to listen to what the Great Being says.』 Mañjuśrī Bodhisattva said: 『Deva! I will never speak for those who are happy to listen, nor will I speak for those who hear and receive. Why is that? All who hear and receive are attached. What is attachment? It is attachment to self, attachment to others, attachment to sentient beings, attachment to lifespan, attachment to a person. Because of attachment, there is hearing and receiving, and such hearing and receiving, know that they dwell in three bonds. What are the three bonds? First, the bond of seeing self, second, the bond of seeing sentient beings, third, the bond of seeing Dharma. Deva! If there is no such bond of these three views when listening to the Dharma, know that they dwell in three purities. What are the three purities? First, not seeing oneself, not discriminating, not thinking, not realizing; second, not seeing the speaker, not discriminating, not thinking, not realizing; third, not seeing what is spoken, not discriminating, not thinking, not realizing. Deva! This is called the three purities.』

種凈也。天子！若有能作如是聽者，是平等聽，非不平等。」

爾時善住意天子贊文殊師利言：「善哉善哉，快作斯說。大士！若有能作如是說者，當知即是不退轉說。」

文殊師利言：「且止天子！汝今不應妄想分別菩薩退轉。何以故？若使菩薩有退轉者，彼終不能成等正覺。所以者何？是菩提中無退法故。」

善住復言：「大士！若如是者，當於何處有斯退轉？」

文殊師利言：「天子！當知從貪慾故有退轉，從瞋恚故有退轉，從愚癡故有退轉，從有愛故有退轉，從無明故有退轉，乃至從十二有分生死所生故有退轉。從因故有退轉，從見故有退轉，從名故有退轉，從色故有退轉，從欲界故有退轉，從色界故有退轉，從無色界故有退轉，從聲聞行故有退轉，從辟支佛行故有退轉，從分別故有退轉，從執著故有退轉，從相故有退轉，從取相故有退轉，從斷見故有退轉，從常見故有退轉，從取故有退轉，從舍故有退轉，從我想故有退轉，從眾生想故有退轉，從壽命想故有退轉，從士夫想故有退轉，從福伽羅想故有退轉，從思想故有退轉，從繫縛故有退轉，從顛倒故有退轉。從我見故有退轉，從我見為根本六十二見故有退轉，從諸蓋故有退轉，從諸陰故有退轉，從諸入故有退轉，從諸界故有退轉

【現代漢語翻譯】現代漢語譯本：『這是清凈的道理。』天子！如果有人能這樣聽聞佛法，這就是平等的聽聞，而不是不平等的聽聞。」

這時，善住意天子讚歎文殊師利菩薩說：『說得好啊，說得好啊，您說得太好了。大士！如果有人能這樣宣說佛法，應當知道這就是不退轉的說法。』

文殊師利菩薩說：『天子，先停一下！你現在不應該妄想分別菩薩會退轉。為什麼呢？如果菩薩會退轉，他們最終就不能成就無上正等正覺（anuttara-samyak-sambodhi，指最高的覺悟）。為什麼這樣說呢？因為菩提（bodhi，指覺悟）之中沒有退轉的道理。』

善住意天子又說：『大士！如果像您說的那樣，那麼退轉會發生在什麼地方呢？』

文殊師利菩薩說：『天子！應當知道，從貪慾（raga，指強烈的慾望）的緣故會有退轉，從瞋恚（dvesha，指憤怒和憎恨）的緣故會有退轉，從愚癡（moha，指無明和迷惑）的緣故會有退轉，從有愛（bhava-tanha，指對存在的渴望）的緣故會有退轉，從無明（avidya，指對真理的無知）的緣故會有退轉，乃至從十二有分（dvadasanga-pratitya-samutpada，指十二因緣）生死所生的緣故會有退轉。從因（hetu，指原因）的緣故會有退轉，從見（drsti，指錯誤的觀點）的緣故會有退轉，從名（nama，指名稱）的緣故會有退轉，從色（rupa，指物質形態）的緣故會有退轉，從欲界（kama-dhatu，指慾望的領域）的緣故會有退轉，從（此處原文缺失）的緣故會有退轉，從無（此處原文缺失）的緣故會有退轉，從聲聞（sravaka，指聽聞佛法而修行的人）的修行方式的緣故會有退轉，從辟支佛（pratyekabuddha，指獨自覺悟的人）的修行方式的緣故會有退轉，從分別（vikalpa，指區分和判斷）的緣故會有退轉，從執著（abhinivesha，指固守某種觀點）的緣故會有退轉，從相（lakshana，指事物的特徵）的緣故會有退轉，從取相（nimitta-graha，指執著於事物的表象）的緣故會有退轉，從斷見（uccheda-drsti，指認為生命死後一切皆無的觀點）的緣故會有退轉，從常見（sasvata-drsti，指認為生命永恒存在的觀點）的緣故會有退轉，從取（upadana，指執取）的緣故會有退轉，從舍（prahana，指捨棄）的緣故會有退轉，從我想（atma-samjna，指認為有自我的概念）的緣故會有退轉，從眾生想（sattva-samjna，指認為有眾生的概念）的緣故會有退轉，從壽命想（jiva-samjna，指認為有壽命的概念）的緣故會有退轉，從士夫想（pudgala-samjna，指認為有人的概念）的緣故會有退轉，從福伽羅想（puggala-samjna，指認為有補特伽羅的概念）的緣故會有退轉，從思想（samjna，指概念和認知）的緣故會有退轉，從繫縛（bandhana，指束縛）的緣故會有退轉，從顛倒（viparyasa，指錯誤的認知）的緣故會有退轉。從我見（atma-drsti，指認為有自我的觀點）的緣故會有退轉，從以我見為根本的六十二見（dva-shashti-drsti，指六十二種錯誤的觀點）的緣故會有退轉，從諸蓋（avarana，指障礙）的緣故會有退轉，從諸陰（skandha，指五蘊）的緣故會有退轉，從諸入（ayatana，指六根和六塵）的緣故會有退轉，從諸界（dhatu，指十八界）的緣故會有退轉。

【English Translation】 English version: 'This is the pure way.' Heavenly Prince! If there are those who can listen in this way, this is equal listening, not unequal listening.」

At that time, the Heavenly Prince Good-Dwelling-Mind praised Manjushri, saying: 'Excellent, excellent, you have spoken well. Great Bodhisattva! If there are those who can speak in this way, know that this is the speech of non-retrogression.'

Manjushri said: 'Stop, Heavenly Prince! You should not now falsely imagine and discriminate that Bodhisattvas regress. Why is that? If Bodhisattvas were to regress, they would ultimately not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is this so? Because in Bodhi (enlightenment), there is no dharma of regression.'

Good-Dwelling-Mind said again: 'Great Bodhisattva! If it is as you say, then where does this regression occur?'

Manjushri said: 'Heavenly Prince! Know that regression occurs because of greed (raga), regression occurs because of hatred (dvesha), regression occurs because of delusion (moha), regression occurs because of craving for existence (bhava-tanha), regression occurs because of ignorance (avidya), and even regression occurs because of the twelve links of dependent origination (dvadasanga-pratitya-samutpada) that give rise to birth and death. Regression occurs because of causes (hetu), regression occurs because of views (drsti), regression occurs because of names (nama), regression occurs because of forms (rupa), regression occurs because of the desire realm (kama-dhatu), regression occurs because of (missing in original text), regression occurs because of non-(missing in original text), regression occurs because of the practice of Sravakas (listeners), regression occurs because of the practice of Pratyekabuddhas (solitary realizers), regression occurs because of discrimination (vikalpa), regression occurs because of attachment (abhinivesha), regression occurs because of characteristics (lakshana), regression occurs because of grasping at characteristics (nimitta-graha), regression occurs because of annihilationism (uccheda-drsti), regression occurs because of eternalism (sasvata-drsti), regression occurs because of grasping (upadana), regression occurs because of relinquishing (prahana), regression occurs because of the thought of self (atma-samjna), regression occurs because of the thought of beings (sattva-samjna), regression occurs because of the thought of life (jiva-samjna), regression occurs because of the thought of a person (pudgala-samjna), regression occurs because of the thought of a person (puggala-samjna), regression occurs because of thought (samjna), regression occurs because of bondage (bandhana), regression occurs because of perversion (viparyasa). Regression occurs because of the view of self (atma-drsti), regression occurs because of the sixty-two views (dva-shashti-drsti) rooted in the view of self, regression occurs because of the hindrances (avarana), regression occurs because of the aggregates (skandha), regression occurs because of the sense bases (ayatana), regression occurs because of the elements (dhatu).

。從佛想故有退轉，從法想故有退轉，從僧想故有退轉。如是乃至，我當成佛、我當說法、我度眾生、我當破魔、我得智慧，從是諸想故有退轉。如是天子！若能不分別如來十力，不分別四無所畏，不分別十八不共法，不分別一切根、力、覺、道，不分別諸相好，不分別莊嚴佛國，不分別聲聞，不分別菩薩，乃至不分別一切分別退轉者，是名不退轉。」

爾時善住意天子復白文殊師利言：「大士！若如是者，當於何處得不退轉？」

文殊師利言：「天子當知，從通達佛慧故得不退轉，從空故不退轉，從無相故不退轉，從無愿故不退轉，從如如故不退轉，從法性故不退轉，從實際故不退轉，從平等故不退轉。」

善住意言：「大士！若如是說，一切諸分別、無分別二俱不異。所以者何？皆從思惟分別生故，是故得言彼有退轉。」又問：「如是退轉，為有法耶？為無法乎？」

文殊師利言：「非有非無如是退轉。」

善住意言：「大士！若爾，何處退轉？」

文殊師利言：「若有若無，是虛妄取、是顛倒取、是不如取，彼則不取亦非不取，以是義故得言退轉。而彼退法不可說有、不可說無。何以故？若有無中有退轉者，彼即為過。所以者何？若有法退轉則墮常邊，無法退轉則墮斷邊

{ "translations": [ "現代漢語譯本：從執著于佛的念頭就會產生退轉，從執著於法的念頭就會產生退轉，從執著于僧的念頭就會產生退轉。像這樣乃至，『我應當成佛』、『我應當說法』、『我度化眾生』、『我應當破除魔障』、『我獲得智慧』，從這些念頭都會產生退轉。像這樣的天子！如果能夠不分別如來的十力（如來所具有的十種力量），不分別四無所畏（佛陀在眾人面前宣說佛法時的四種無所畏懼的自信），不分別十八不共法（佛陀獨有的十八種功德），不分別一切根、力、覺、道（修行所依據的各種要素），不分別諸相好（佛陀所具有的殊勝外貌特徵），不分別莊嚴佛國（佛陀所居住的清凈國土），不分別聲聞（聽聞佛陀教誨而修行的弟子），不分別菩薩（發願救度一切眾生的修行者），乃至不分別一切分別而產生退轉的念頭，這就叫做不退轉。」， "當時，善住意天子又對文殊師利菩薩說：『大士！如果像您所說的那樣，那麼應當在何處才能獲得不退轉呢？』", "文殊師利菩薩說：『天子應當知道，從通達佛的智慧才能獲得不退轉，從空性才能不退轉，從無相才能不退轉，從無愿才能不退轉，從如如（真如實相）才能不退轉，從法性（諸法實相）才能不退轉，從實際（真理的究竟）才能不退轉，從平等才能不退轉。』", "善住意天子說：『大士！如果像您這樣說，那麼一切分別和無分別這二者都沒有差別。為什麼呢？因為它們都是從思惟分別產生的，所以才說它們有退轉。』他又問：『像這樣的退轉，是有法呢？還是無法呢？』", "文殊師利菩薩說：『這種退轉非有非無。』", "善住意天子說：『大士！如果這樣，那麼退轉在何處呢？』", "文殊師利菩薩說：『執著于有或無，這是虛妄的執取，是顛倒的執取，是不如實的執取，對於這些執取，既不執取也不不執取，因為這個道理，所以才說有退轉。而這種退轉之法，不可說是有，也不可說是無。為什麼呢？如果在有或無中存在退轉，那就成了過失。為什麼呢？如果有法退轉，就會落入常邊（執著于永恒不變），如果無法退轉，就會落入斷邊（執著于徹底消滅）。』" ], "english_translations": [ "English version: From the thought of clinging to the Buddha, there is regression; from the thought of clinging to the Dharma, there is regression; from the thought of clinging to the Sangha, there is regression. Likewise, even the thoughts, 'I shall become a Buddha,' 'I shall preach the Dharma,' 'I shall liberate sentient beings,' 'I shall defeat Mara (the demon),' 'I shall attain wisdom,' from these thoughts there is regression. Thus, O son of the gods! If one can not discriminate the ten powers of the Tathagata (Buddha's ten powers), not discriminate the four fearlessnesses (Buddha's four kinds of fearlessness in proclaiming the Dharma), not discriminate the eighteen unique qualities (eighteen unique qualities of a Buddha), not discriminate all the roots, powers, awakenings, and paths (elements of practice), not discriminate the marks and characteristics (auspicious marks of a Buddha), not discriminate the adornment of the Buddha-land (pure land of a Buddha), not discriminate the Sravakas (disciples who hear the Buddha's teachings), not discriminate the Bodhisattvas (beings who aspire to Buddhahood), and even not discriminate all discriminations that lead to regression, this is called non-regression.", "Then, the son of the gods, Good-Dwelling-Mind, again said to Manjushri: 'Great Bodhisattva! If it is as you say, where should one attain non-regression?'", "Manjushri said: 'O son of the gods, know that from understanding the wisdom of the Buddha, one attains non-regression; from emptiness, one does not regress; from no-sign, one does not regress; from no-wish, one does not regress; from Suchness (Tathata), one does not regress; from the nature of Dharma (Dharmata), one does not regress; from the ultimate reality (Bhuta-koti), one does not regress; from equality, one does not regress.'", "Good-Dwelling-Mind said: 'Great Bodhisattva! If it is as you say, then all discriminations and non-discriminations are not different. Why? Because they all arise from thought and discrimination, therefore it is said that there is regression.' He further asked: 'Is such regression a dharma (existent) or not a dharma (non-existent)?'", "Manjushri said: 'Such regression is neither existent nor non-existent.'", "Good-Dwelling-Mind said: 'Great Bodhisattva! If so, where does regression occur?'", "Manjushri said: 'Clinging to existence or non-existence is a false grasping, a reversed grasping, an unreal grasping. For these graspings, one neither grasps nor does not grasp. Because of this reason, it is said that there is regression. But this dharma of regression cannot be said to be existent, nor can it be said to be non-existent. Why? If there is regression in existence or non-existence, then that would be a fault. Why? If an existent dharma regresses, then it falls into the extreme of permanence; if a non-existent dharma regresses, then it falls into the extreme of annihilation.'" ] }

。然世尊說不住常中、不住斷中，非斷非常世尊所說。天子！若彼于先不真實想，而彼證知，則名非斷非常。天子！是為菩薩退轉法門。」說是法時，十千天子得無生法忍。

文殊神變品第三

爾時善住意天子白文殊師利言

「大士！今可俱行詣如來所，奉見頂禮咨受未聞，亦因此時如法問難。」

文殊師利言：「天子！汝莫分別取著如來。」

善住意言：「大士！如來何在而言莫著？」

文殊師利言：「即在現前。」

善住意言：「若如是者，我何不見？」

文殊師利言：「天子！汝今若能一切不見，是則名為真見如來。」

善住意言：「若現前者，云何誡我莫取如來？」

文殊師利言：「天子！汝謂今者現前何有？」

善住意言：「有虛空界。」

文殊師利言：「如是天子！言如來者即虛空界。何以故？諸法平等如虛空故。是故虛空即是如來，如來即是虛空，虛空如來無二無別。天子！以是義故，若人慾求見如來者，當作斯觀。如實真際覺了，是中無有一物可分別者。」

爾時文殊師利菩薩摩訶薩復以神力化作三十二所重閣寶堂，輦軒具足，四面正方四角有柱，周匝欄楯寶網交絡，殊特妙好高顯巍巍，具足莊嚴甚可愛樂。諸堂

【現代漢語翻譯】現代漢語譯本：「然而，世尊說不執著于常，也不執著于斷，世尊所說的既非斷也非常。天子！如果那人先前沒有真實的想，而他證悟了，這就叫做非斷非常。天子！這就是菩薩退轉的法門。」當說此法時，一萬天子獲得了無生法忍（對法無生滅的領悟）。

文殊神變品第三

那時，善住意天子對文殊師利（Manjusri，智慧的象徵）說：

「大士（菩薩的尊稱）！現在我們可以一起去如來（Tathagata，佛的稱號）那裡，去拜見、頂禮，請教我們未曾聽聞的教誨，也趁此時機如法請問。」

文殊師利說：「天子！你不要分別執著于如來。」

善住意說：「大士！如來在哪裡，而說不要執著呢？」

文殊師利說：「就在眼前。」

善住意說：「如果這樣，我為什麼看不見呢？」

文殊師利說：「天子！你如果能做到一切都看不見，這就叫做真正見到如來。」

善住意說：「如果就在眼前，為什麼告誡我不要執著如來呢？」

文殊師利說：「天子！你認為現在眼前有什麼呢？」

善住意說：「有虛空界。」

文殊師利說：「正是這樣，天子！所說的如來就是虛空界。為什麼呢？因為諸法平等如同虛空。所以虛空就是如來，如來就是虛空，虛空和如來沒有二樣，沒有分別。天子！因為這個道理，如果有人想要見到如來，應當這樣觀察。如實地覺悟真際，其中沒有一物可以分別。」

那時，文殊師利菩薩摩訶薩（Mahasattva，偉大的菩薩）又以神通力化作三十二所重疊的樓閣寶堂，車輦軒敞完備，四面方正，四角有柱，周圍有欄桿，寶網交織，非常奇特美妙，高聳巍峨，莊嚴具足，非常可愛。這些樓閣

【English Translation】 English version: 「However, the World Honored One said not to dwell in permanence, nor to dwell in annihilation; what the World Honored One spoke of is neither annihilation nor permanence. Son of Heaven! If one did not have a true thought before, and then realizes it, this is called neither annihilation nor permanence. Son of Heaven! This is the Dharma gate of a Bodhisattva's regression.」 When this Dharma was spoken, ten thousand sons of heaven attained the forbearance of the non-arising of dharmas (understanding that dharmas do not arise or cease).

Chapter Three: Manjusri's Miraculous Transformation

At that time, the son of heaven, Good Dwelling Mind, said to Manjusri (Manjusri, symbol of wisdom):

「Great Bodhisattva! Now we can go together to the Tathagata (Tathagata, title of the Buddha), to pay homage, bow down, and ask for teachings we have not heard, and also take this opportunity to ask questions according to the Dharma.」

Manjusri said: 「Son of Heaven! You should not discriminate and cling to the Tathagata.」

Good Dwelling Mind said: 「Great Bodhisattva! Where is the Tathagata that you say not to cling?」

Manjusri said: 「He is right here in front of you.」

Good Dwelling Mind said: 「If that is so, why can't I see him?」

Manjusri said: 「Son of Heaven! If you can make it so that you see nothing at all, this is called truly seeing the Tathagata.」

Good Dwelling Mind said: 「If he is right in front of me, why do you warn me not to cling to the Tathagata?」

Manjusri said: 「Son of Heaven! What do you think is present before you now?」

Good Dwelling Mind said: 「There is the realm of space.」

Manjusri said: 「That is right, Son of Heaven! What is called the Tathagata is the realm of space. Why? Because all dharmas are equal like space. Therefore, space is the Tathagata, and the Tathagata is space; space and the Tathagata are not two, not different. Son of Heaven! Because of this meaning, if someone wants to see the Tathagata, they should observe in this way. Truly realize the true reality, in which there is nothing that can be discriminated.」

At that time, the Bodhisattva Mahasattva (Mahasattva, great Bodhisattva) Manjusri, again by his miraculous power, transformed into thirty-two layered jeweled halls, with carriages and palanquins complete, square on all four sides, with pillars at the four corners, surrounded by railings, with jeweled nets intertwined, extraordinarily wonderful, high and majestic, fully adorned, and very lovely. These halls

閣內咸有勝床，眾寶所成天衣覆上。其床各有化菩薩坐，具三十二大人之相。爾時文殊師利普現如是莊嚴事已，遂更與彼蓮花化佛並化菩薩，及此寶輦重閣殿堂諸菩薩眾，俱往佛所繞佛七匝，並亦圍繞比丘眾已，踴在虛空，光明普照眾會道場，四面而住。

爾時文殊師利后善住發，忽然在前先至佛所。善住意天子反更後到，白言：「大士！吾發在前，更在後至。仁從何路乃至於斯？」

文殊師利言：「天子！假使供養滿恒河沙諸如來等，稽首為禮，終不見吾往來進止。」

爾時花臺諸化菩薩及寶堂中諸菩薩眾，同聲說偈讚歎如來：

「已曾供養過恒河，　　不可思議諸世尊，　熾然修行求菩提，　　是故超出天人上。　光明妙色三界雄，　　牟尼眾相實奇特，　為眾宣說甚深法，　　無有壽命及人我。　世尊行施持凈戒，　　忍辱精進具修禪，　智慧清凈三界表，　　我禮彼岸最勝尊。　其有發意求菩提，　　則受天人妙供養，　若於深空無疑惑，　　當紹出世大法王。　過去諸佛等正覺，　　現在一切兩足尊，　常說如是諸法空，　　本來無相亦無作。　眾生體性不可得，　　何有生者及死滅？　本既無來亦無去，　　一切諸法如虛空。　如彼化人觀眾事，　　雖復

【現代漢語翻譯】現代漢語譯本閣樓內都設有精美的床榻，由各種珍寶製成，上面覆蓋著天衣。每張床上都有一位化現的菩薩端坐，他們都具備三十二種大丈夫相。這時，文殊師利菩薩普遍顯現出這樣的莊嚴景象后，便與那些蓮花化生的佛和菩薩，以及寶輦、重閣、殿堂中的菩薩們一起，圍繞佛陀七圈，也圍繞比丘僧眾，然後躍升到虛空中，光明普照整個法會道場，在四面停留。這時，文殊師利菩薩后善住發，忽然先到佛陀面前。善住意天子反而後來才到，他問道：『大士！我先出發，反而後到。您是從哪條路來到這裡的？』文殊師利菩薩說：『天子！即使供養像恒河沙數那樣多的如來，並向他們頂禮，也終究看不到我的往來進止。』這時，花臺上的化現菩薩和寶堂中的菩薩們，同聲說偈讚歎如來：『曾經供養過恒河沙數，不可思議的諸位世尊，熾熱地修行以求菩提，因此超越了天人和眾生。光明妙色，三界中的雄杰，牟尼（釋迦牟尼佛）的相貌實在奇特，為眾生宣說甚深的佛法，其中沒有壽命、人我和我所。世尊行佈施，持守清凈的戒律，忍辱精進，具足修習禪定，智慧清凈，超越三界，我禮敬到達彼岸的最勝尊。如果有發心求菩提的人，就會受到天人的美妙供養，如果對於深空的道理沒有疑惑，就將繼承出世的大法王位。過去諸佛等正覺，現在一切兩足尊（佛的尊稱），常常宣說諸法皆空，本來沒有相狀，也沒有造作。眾生的體性不可得，哪裡有生者和死滅呢？本來就沒有來也沒有去，一切諸法都像虛空一樣。就像化人觀看各種事物，雖然

【English Translation】 English version Within the pavilions, there were exquisite beds, crafted from various treasures and covered with celestial garments. Upon each bed sat a manifested Bodhisattva, each possessing the thirty-two marks of a great being. At that moment, Manjushri (文殊師利) Bodhisattva, having universally displayed such magnificent scenes, then together with those lotus-born Buddhas and Bodhisattvas, as well as the Bodhisattvas from the jeweled carriages, multi-storied pavilions, and halls, circumambulated the Buddha seven times. They also circumambulated the assembly of Bhikkhus (比丘), and then ascended into the void, their light illuminating the entire Dharma assembly, remaining in all four directions. At this time, Manjushri Bodhisattva, who had initially set out later, suddenly arrived before the Buddha first. The Deva (天子) 'Good Dwelling Mind' (善住意) arrived later, and asked: 'Great Being! I set out first, yet arrived later. From which path did you come here?' Manjushri Bodhisattva replied: 'Deva! Even if one were to make offerings to as many Tathagatas (如來) as there are sands in the Ganges River, and bow in reverence to them, one would still not perceive my coming and going.' At that moment, the manifested Bodhisattvas on the flower dais and the Bodhisattvas in the jeweled hall, in unison, spoke verses in praise of the Tathagata: 'Having offered to countless Buddhas, as many as the sands of the Ganges, inconceivable World Honored Ones, Fervently cultivating to seek Bodhi (菩提), thus transcending Devas and beings. Radiant and wondrous, the hero of the three realms, Muni's (牟尼) (Shakyamuni Buddha) appearance is truly extraordinary, Expounding the profound Dharma for beings, wherein there is no lifespan, no self, and no mine. The World Honored One practices giving, upholds pure precepts, endures with patience, cultivates diligently in meditation, Wisdom is pure, surpassing the three realms, I bow to the most supreme one who has reached the other shore. If there are those who aspire to Bodhi, they will receive wondrous offerings from Devas, If there is no doubt about the profound emptiness, they will inherit the throne of the great Dharma King of the world. The Buddhas of the past, the fully enlightened ones, all the two-legged honored ones of the present, Constantly proclaim that all Dharmas are empty, originally without form, and without creation. The nature of beings is unattainable, where is there birth and death? Originally there is no coming and no going, all Dharmas are like the void. Like a manifested person observing various events, although

示現而無真，　世尊說法亦如是，　　斯皆虛誑同幻夢。　恒沙世界滿中寶，　　持以佈施一切人，　若能修忍善說空，　　如是行施超于彼。　復于恒沙諸劫中，　　供養諸佛天人上，　奉獻香花及眾具，　　為求菩提離世間。　得聞如是甚深法，　　無有眾生及命人，　當知彼得明凈忍，　　是為供養十方佛。　于無數劫行佈施，　　衣食象馬及眾珍，　當知彼非解脫因，　　以有我人眾生想。　歸命滅度人中尊，　　救濟眾生無量數，　諸法皆空本清凈，　　如是解脫智莊嚴。　諸佛出世甚難值，　　得聞正法生信難，　人身難得今已獲，　　善哉佛法汝順行。　已得蠲除斯八難，　　永絕迫窄處空閑，　于諸正法得信行，　　應當勇猛發精進。　若聞法已應正思，　　不可聞聲即取著，　汝等常行阿蘭若，　　必當速疾成人雄。　近善知識及法師，　　應速遠離諸惡友，　汝于眾生平等想，　　慎勿妄起我人心。　常樂多聞持禁戒，　　捐棄捨宅坐林間，　腐藥治病莫詐善，　　亦恒乞食受糞衣。　一切有為即無為，　　等同一相如陽焰，　若了實際見真如，　　疾成無上菩提道。　當觀五陰猶如幻，　　內外諸入如空舍，　世尊常說如斯法，　　法等

于彼莫生著。　貪慾瞋恚性自空，　　愚癡我慢分別起，　彼法已滅今亦無，　　如是知者得成佛。」

如是諸化菩薩說是偈時。彼會眾中二萬二千眾生皆發阿耨多羅三藐三菩提心。五百比丘漏盡意解心得解脫。三百比丘尼遠塵離垢得法眼凈。七千優婆塞優婆夷、二萬五千諸天子亦離塵垢法眼清凈，三百菩薩得無生法忍。於是三千大千世界大地六種振動，所謂動、遍動、等遍動，震、遍震、等遍震，涌、遍涌、等遍涌，乃至吼、起、覺等亦復如是。

破魔品第四

爾時尊者舍利弗白佛言：「世尊！今此瑞相誰之所為？能令如是三千大千世界大地六種振動。又是寶輦殿堂蓮花座上諸菩薩等，放大光明照斯眾會，演說如是微妙深法。復令如是無量億數諸天子眾皆來集會，復有億數諸菩薩等亦來集也。」

爾時佛告舍利弗：「斯乃文殊師利威神之力，故現如是妙莊嚴事，亦令菩薩諸天雲集。所以者何？舍利弗！是文殊師利與善住意天子將諸大眾欲來我所，請問如是破散諸魔三昧法門，具足成就諸不思議甚深佛法故。」

時舍利弗復白佛言：「世尊！若如是者，何因緣故我觀此眾，竟不見彼文殊師利？」

佛告舍利弗：「汝宜且待。今文殊師利已與一切魔王、一切魔眾、一切魔宮作

【現代漢語翻譯】現代漢語譯本不要對它們產生執著。貪慾、嗔恚的本性本來就是空無，愚癡和傲慢的分別心才會生起，那些法已經滅盡，現在也不存在，像這樣認知的人就能成佛。

當這些化身菩薩說出這首偈頌時，會眾中有兩萬兩千眾生都發起了無上正等正覺（阿耨多羅三藐三菩提）的心。五百位比丘斷盡了煩惱，心意解脫，獲得了自由。三百位比丘尼遠離了塵垢，獲得了清凈的法眼。七千位優婆塞（在家男居士）和優婆夷（在家女居士），以及兩萬五千位天子也遠離了塵垢，法眼清凈。三百位菩薩獲得了無生法忍。這時，三千大千世界的大地發生了六種震動，即動、遍動、等遍動，震、遍震、等遍震，涌、遍涌、等遍涌，乃至吼、起、覺等也是如此。

破魔品第四

這時，尊者舍利弗（佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！現在這些瑞相是誰造成的？能讓三千大千世界的大地發生六種震動。而且，寶輦、殿堂、蓮花座上的菩薩們，放出光明照耀著這個法會，演說如此微妙深奧的佛法。又讓如此無量億數的天子們都來集會，還有億數菩薩也來聚集。』

這時，佛告訴舍利弗：『這是文殊師利（智慧的象徵）的威神之力，所以才顯現出如此美妙莊嚴的景象，也讓菩薩和諸天雲集。為什麼呢？舍利弗！是文殊師利與善住意天子帶領大眾要來我這裡，請問如何破除各種魔障的三昧法門，圓滿成就各種不可思議的甚深佛法。』

這時，舍利弗又對佛說：『世尊！如果真是這樣，為什麼我觀察這個會眾，卻看不到文殊師利呢？』

佛告訴舍利弗：『你先稍等一下。現在文殊師利已經和一切魔王、一切魔眾、一切魔宮一起，

【English Translation】 English version Do not become attached to them. The nature of greed and hatred is inherently empty; it is from ignorance and the arising of the ego that distinctions arise. Those dharmas have already ceased and no longer exist; one who understands this attains Buddhahood.

When these manifested Bodhisattvas spoke this verse, twenty-two thousand beings in the assembly all generated the mind of Anuttara-samyak-sambodhi (supreme enlightenment). Five hundred Bhikshus (monks) exhausted their outflows, their minds liberated and attained freedom. Three hundred Bhikshunis (nuns) were freed from defilement and attained the pure Dharma Eye. Seven thousand Upasakas (male lay practitioners) and Upasikas (female lay practitioners), as well as twenty-five thousand Devas (gods), also became free from defilement and their Dharma Eyes were purified. Three hundred Bodhisattvas attained the tolerance of the non-arising of dharmas. At that time, the earth of the three thousand great thousand worlds shook in six ways, namely, moving, moving everywhere, moving equally everywhere; quaking, quaking everywhere, quaking equally everywhere; surging, surging everywhere, surging equally everywhere; and even roaring, rising, and awakening were also like this.

Chapter Four: Subduing Mara

At that time, the Venerable Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! Who is responsible for these auspicious signs? They have caused the earth of the three thousand great thousand worlds to shake in six ways. Moreover, the Bodhisattvas on the jeweled carriages, palaces, and lotus seats are emitting light, illuminating this assembly, and expounding such subtle and profound Dharma. They have also caused countless millions of Devas to gather, and millions of Bodhisattvas have also come to assemble.'

At that time, the Buddha told Shariputra, 'This is the power of Manjushri's (symbol of wisdom) majestic spiritual power, which is why such wonderful and adorned events are manifested, and why Bodhisattvas and Devas have gathered. Why is that? Shariputra! It is because Manjushri, together with the Deva Good-Dwelling-Mind, is leading the assembly to come to me, to ask about the Samadhi Dharma gate of breaking down all kinds of Mara's obstacles, and to fully accomplish all the inconceivable and profound Buddha Dharmas.'

At that time, Shariputra again said to the Buddha, 'World Honored One! If that is so, why is it that when I observe this assembly, I do not see Manjushri?'

The Buddha told Shariputra, 'You should wait a moment. Now Manjushri has already gone with all the Mara Kings, all the Mara hosts, and all the Mara palaces,

大衰耗，所為神變極妙莊嚴，將至我所汝當自見。」

於是文殊師利即入破散諸魔三昧。三昧力故，即時三千大千世界百億魔宮朽故闇冥若將毀壞，其變已現無復威光，令一切魔不樂其所，各自見身惛耄羸瘠柱杖而行，諸天女輩變成老母。一切眾魔見是事故，心大憂愁身毛皆豎，惶怖思念：「是何變怪令吾內外不祥若斯，將無死沒時至果報離散耶？為是世間將壞劫災事乎？」

彼諸魔眾如是念時，文殊師利復以神力即現百億天子住在魔前，告魔眾曰：「汝勿憂懼。此非汝災亦非劫盡。所以者何？今此適有住不退轉菩薩大士名文殊師利，有大威神道德超世，即時正入破散諸魔三昧法門。以彼大士三昧威神其事若此，非有他也。」

諸化天子說是語時，一切魔王及諸魔眾聞諸化天說文殊師利大士名號，更增惶恐戰悼不安，一切魔宮皆大震動。時諸魔王答化天曰：「唯愿仁慈救我危厄。」

諸化天子復語魔言：「勿怖勿怖。汝等今宜速疾往詣釋迦牟尼佛世尊所。所以者何？彼佛如來有大慈悲。若諸眾生憂恐煎迫，但往歸依，皆蒙安樂除諸憂苦。」時諸化天如是語已，即于其處忽然不現。爾時一切魔王及諸魔眾聞化天教莫不歡欣，皆共同心於須臾頃羸弊柱杖皆來住于釋迦牟尼佛前，同聲白言：「大德

【現代漢語翻譯】現代漢語譯本：『大衰敗即將到來，他所展現的神通變化極其精妙莊嚴，將要來到我這裡，你們應當親自見到。』於是，文殊師利菩薩立即進入破散諸魔三昧（一種禪定狀態）。由於三昧的力量，當時三千大千世界中百億魔宮都變得朽壞、黑暗，彷彿即將毀壞，它們的變化已經顯現，不再有威光，使得一切魔都不喜歡自己的居所，各自看到自己的身體變得昏聵、衰老、瘦弱，需要拄著枴杖行走，諸天女們也變成了老婦。一切魔看到這種情況，心中非常憂愁，汗毛都豎了起來，驚恐地思索：『這是什麼變故，使得我們內外都不吉祥到如此地步，難道是死期將至，果報要離散了嗎？還是這個世界將要毀滅，劫難要來臨了呢？』當那些魔眾這樣想的時候，文殊師利菩薩又以神通力，立即顯現出百億天子，站在魔眾面前，告訴他們說：『你們不要憂愁恐懼。這不是你們的災難，也不是劫難的終結。這是為什麼呢？現在這裡正好有一位住于不退轉境界的菩薩大士，名叫文殊師利，他有大威神，道德超世，他正在進入破散諸魔三昧的法門。由於這位大士的三昧威神，事情才會變成這樣，不是其他原因。』當這些化現的天子說這些話時，一切魔王和魔眾聽到化現的天子說出文殊師利大士的名號，更加惶恐不安，戰慄不已，一切魔宮都劇烈震動。這時，魔王們回答化現的天子說：『唯愿仁慈的您救我們脫離危難。』化現的天子又對魔眾說：『不要害怕，不要害怕。你們現在應該趕快去釋迦牟尼佛（Sakyamuni Buddha）世尊那裡。這是為什麼呢？那位佛如來有大慈悲。如果眾生憂愁恐懼，受到煎熬逼迫，只要前去歸依，都會得到安樂，消除一切憂愁痛苦。』當時，化現的天子說完這些話，就立刻在原地消失了。這時，一切魔王和魔眾聽到化現的天子的教誨，沒有不歡喜的，都同心協力，在很短的時間內，拄著枴杖，來到釋迦牟尼佛面前，同聲說道：『大德』

【English Translation】 English version: 'Great decay is coming, and the divine transformations he will manifest are extremely wondrous and majestic. He will come to my place, and you should see it for yourselves.' Then, Manjushri (文殊師利) immediately entered the 'Dispelling All Demons Samadhi' (破散諸魔三昧, a state of meditative absorption). Due to the power of this samadhi, at that moment, the hundred billion demon palaces in the three thousand great thousand worlds became decayed and dark, as if they were about to be destroyed. Their transformations had already appeared, and they no longer possessed any majestic light, causing all the demons to dislike their own dwellings. Each of them saw their own bodies become confused, old, and emaciated, needing to walk with canes. The celestial maidens also transformed into old women. Seeing this situation, all the demons felt great sorrow, their hair stood on end, and they thought in fear: 'What is this strange occurrence that makes us so inauspicious both internally and externally? Could it be that our death is approaching, and our karmic retribution is about to be scattered? Or is it that the world is about to be destroyed, and a kalpa (劫, an eon) of calamity is coming?' While those demons were thinking this, Manjushri (文殊師利) again used his divine power to immediately manifest a hundred billion celestial princes, who stood before the demons and told them: 'Do not worry or fear. This is not your calamity, nor is it the end of a kalpa. Why is this? Now, there is a Bodhisattva Mahasattva (菩薩大士, a great enlightened being) who dwells in the state of non-retrogression, named Manjushri (文殊師利). He possesses great divine power and virtue that surpasses the world. He is currently entering the Dharma gate of the 'Dispelling All Demons Samadhi'. It is due to the majestic power of this great being's samadhi that things have become like this, and there is no other reason.' When these manifested celestial princes spoke these words, all the demon kings and demons, upon hearing the manifested celestial princes speak the name of the great Bodhisattva Manjushri (文殊師利), became even more fearful and uneasy, trembling uncontrollably. All the demon palaces shook violently. At this time, the demon kings replied to the manifested celestial princes: 'We beseech your benevolence to save us from this peril.' The manifested celestial princes again said to the demons: 'Do not be afraid, do not be afraid. You should now quickly go to the World Honored One, Sakyamuni Buddha (釋迦牟尼佛). Why is this? That Buddha Tathagata (如來, one who has thus gone) possesses great compassion. If sentient beings are worried, fearful, and tormented, as long as they go to take refuge, they will all attain peace and happiness, and all their worries and suffering will be eliminated.' At that time, after the manifested celestial princes spoke these words, they immediately disappeared from that place. Then, all the demon kings and demons, upon hearing the teachings of the manifested celestial princes, were all delighted. They all worked together, and in a very short time, leaning on their canes, they came before Sakyamuni Buddha (釋迦牟尼佛) and said in unison: 'Great Virtue'

世尊！愿見救護愿見救護，免茲變怪困苦大厄。世尊！我等寧受百千萬億諸佛名號，不願聞彼文殊師利一菩薩名。何以故？我即聞是文殊師利菩薩名時便大驚恐，若喪自身。」

爾時世尊告諸魔言：「波旬！汝今何忽發如是言？所以者何？是文殊大士凡所開導利益眾生，億百千佛昔所未作，今亦不作當亦不作。唯此文殊師利去來現在常為眾生建斯大事，眾生熟已置解脫中，是故汝等雖復聞彼百千佛名不生苦惱亦無驚怖。云何而言我今忽聞一文殊師利名皆大驚恐？」

時彼魔眾。白言：「世尊！我誠慚恥此弊老身，加以惶懼發斯言耳。世尊！我等從今歸依正覺，唯愿哀愍復我本形。」

佛告之曰：「且待須臾。文殊師利亦既來已，自除汝恥。」

於是文殊師利從三昧起，遂與無量百千天眾，復與無量百千諸大菩薩摩訶薩等，及無量百千諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，前後圍繞，復作無量百千微妙樂音，復雨如是無量妙花，所謂優缽羅花、缽頭摩花、拘物頭花、分陀利花，具大莊嚴、有大神通、威德無極，俱來佛所，頭面禮敬右繞三匝，退住一面。

爾時世尊告文殊師利言：「文殊師利！汝入如是破散諸魔三昧耶？」

文殊師利白言：「世尊！唯然已

【現代漢語翻譯】現代漢語譯本：「世尊！我們懇求您的救護，懇求您的救護，免除這些變異怪誕的困苦大難。世尊！我們寧願受持百千萬億諸佛的名號，也不願聽聞文殊師利（Manjusri，智慧的象徵）一位菩薩的名號。這是為什麼呢？因為我們一聽到文殊師利菩薩的名號，就會感到極大的驚恐，好像失去了自身一樣。」

這時，世尊告訴眾魔說：「波旬（Mara，魔王）！你們為何突然說出這樣的話？這是因為，文殊大士所開導利益的眾生，是億百千佛過去沒有做過，現在也不會做，將來也不會做的。只有這位文殊師利，過去、現在、未來都常為眾生建立這樣的大事，使眾產生熟后安置於解脫之中。因此，你們即使聽聞百千佛的名號也不會感到苦惱，也不會驚恐。為何說你們現在突然聽到文殊師利一個名號就感到如此驚恐呢？」

當時，那些魔眾回答說：「世尊！我們實在慚愧，這醜陋衰老的身體，加上惶恐不安，才說出這樣的話。世尊！我們從今以後歸依正覺，只願您慈悲憐憫，恢復我們原來的形貌。」

佛告訴他們說：「暫且等待片刻。文殊師利也已經來了，他會親自消除你們的羞恥。」

這時，文殊師利從三昧（Samadhi，禪定）中起身，於是與無量百千天眾，以及無量百千諸大菩薩摩訶薩（Mahasattva，偉大的菩薩）等，還有無量百千諸龍、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）等，前後圍繞，又奏出無量百千微妙的樂音，又降下無量妙花，即優缽羅花（Utpala，青蓮花）、缽頭摩花（Padma，紅蓮花）、拘物頭花（Kumuda，白睡蓮）、分陀利花（Pundarika，白蓮花），具足大莊嚴、有大神通、威德無極，一同來到佛的處所，頭面禮敬，右繞三匝，退到一旁站立。

這時，世尊告訴文殊師利說：「文殊師利！你進入了這樣破散諸魔的三昧了嗎？」

文殊師利回答說：「世尊！是的，我已經進入了。」

【English Translation】 English version: 『World Honored One! We beseech your protection, we beseech your protection, to be spared from these monstrous and distressing great calamities. World Honored One! We would rather receive the names of hundreds of thousands of millions of Buddhas than hear the name of even one Bodhisattva, Manjusri (symbol of wisdom). Why is that? Because as soon as we hear the name of Bodhisattva Manjusri, we are greatly terrified, as if we have lost ourselves.』

At that time, the World Honored One said to the demons, 『Mara (the demon king)! Why do you suddenly utter such words? The reason is that the beings that the great Manjusri guides and benefits are something that hundreds of thousands of millions of Buddhas have not done in the past, do not do now, and will not do in the future. Only this Manjusri, in the past, present, and future, constantly establishes such great matters for beings, and after they are matured, places them in liberation. Therefore, even if you hear the names of hundreds of thousands of Buddhas, you will not feel distress or terror. Why do you say that you are now suddenly so terrified upon hearing the name of just one Manjusri?』

At that time, those demons replied, 『World Honored One! We are truly ashamed of this wretched old body, and added to our fear, we spoke those words. World Honored One! From now on, we take refuge in Right Enlightenment, and we only wish that you would have compassion and restore our original forms.』

The Buddha told them, 『Wait a moment. Manjusri has already come, and he will personally remove your shame.』

Then, Manjusri arose from Samadhi (meditative absorption), and together with countless hundreds of thousands of heavenly beings, and countless hundreds of thousands of great Bodhisattva Mahasattvas (great beings), and countless hundreds of thousands of dragons, Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents), surrounded him, and played countless hundreds of thousands of subtle musical sounds, and rained down countless wonderful flowers, namely Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (white water lily), and Pundarika flowers (white lotus), possessing great adornment, great supernatural powers, and boundless majestic virtue. They all came to the Buddha』s place, bowed their heads in reverence, circumambulated him three times to the right, and then withdrew to stand on one side.

At that time, the World Honored One said to Manjusri, 『Manjusri! Have you entered such a Samadhi that breaks and scatters the demons?』

Manjusri replied, 『World Honored One! Yes, I have entered it.』

入。」

佛言：「文殊師利！汝從何佛聞是三昧？修經幾時而得成滿？」

文殊師利言：「世尊！我本未發菩提心時，從佛得聞如是三昧。」

又問：「文殊師利！彼佛世尊名號何等，說是三昧令汝得聞？」

文殊師利白言：「世尊！我憶過去無量無邊不可思議阿僧祇劫，爾時有佛，號曼陀羅花香如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現世時，宣說如是破散諸魔三昧。我于彼時初得聽聞。」

佛告文殊師利：「如是三昧云何修得？」

文殊師利白言：「世尊！若菩薩摩訶薩具足成就二十種法，則能得是破魔三昧。何等二十？所謂一者訶毀貪慾破壞貪心，二者訶毀瞋怒破壞瞋心，三者訶毀愚癡破壞癡心，四者訶毀嫉妒破壞妒心，五者訶毀憍慢破壞慢心，六者訶毀諸蓋破壞蓋心，七者訶毀熱惱破壞惱心，八者訶毀想念破壞想心，九者訶毀諸見破壞見心，十者呵毀分別破分別心，十一呵毀取事破壞取心，十二訶毀執著破壞執心，十三訶毀諸相破壞相心，十四訶毀有法破壞有心，十五呵毀常法破壞常心，十六訶毀斷法破壞斷心，十七訶毀諸陰破壞陰心，十八訶毀諸入破壞入心，十九訶毀諸界破壞界心，二十訶毀三界壞三界心。世尊！是

【現代漢語翻譯】現代漢語譯本佛說：『文殊師利！你從哪位佛那裡聽聞這個三昧？修習了多久才得以圓滿成就？』文殊師利說：『世尊！我最初還未發菩提心的時候，就從佛那裡聽聞了這樣的三昧。』又問：『文殊師利！那位佛世尊的名號是什麼，宣說這個三昧讓你得以聽聞？』文殊師利回答說：『世尊！我憶起過去無量無邊不可思議阿僧祇劫（無數個大劫），那時有一位佛，號為曼陀羅花香如來（如實而來者）、應供（值得供養者）、正遍知（真正遍知一切者）、明行足（智慧和德行圓滿者）、善逝（善於去往涅槃者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬者），他出現於世時，宣說了這樣的破散諸魔三昧。我那時最初得以聽聞。』佛告訴文殊師利：『這樣的三昧是如何修得的？』文殊師利回答說：『世尊！如果菩薩摩訶薩（大菩薩）具足成就二十種法，就能得到這個破魔三昧。是哪二十種呢？第一是呵斥毀壞貪慾，破除貪心；第二是呵斥毀壞瞋怒，破除瞋心；第三是呵斥毀壞愚癡，破除癡心；第四是呵斥毀壞嫉妒，破除妒心；第五是呵斥毀壞憍慢，破除慢心；第六是呵斥毀壞諸蓋（五蓋，即貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑法蓋），破除蓋心；第七是呵斥毀壞熱惱，破除惱心；第八是呵斥毀壞想念，破除想心；第九是呵斥毀壞諸見（錯誤的見解），破除見心；第十是呵斥毀壞分別，破除分別心；第十一是呵斥毀壞取事（執取事物），破除取心；第十二是呵斥毀壞執著，破除執心；第十三是呵斥毀壞諸相（一切表象），破除相心；第十四是呵斥毀壞有法（存在的事物），破除有心；第十五是呵斥毀壞常法（永恒不變的事物），破除常心；第十六是呵斥毀壞斷法（斷滅的事物），破除斷心；第十七是呵斥毀壞諸陰（五蘊，即色、受、想、行、識），破除陰心；第十八是呵斥毀壞諸入（六根和六塵），破除入心；第十九是呵斥毀壞諸界（十八界，即六根、六塵、六識），破除界心；第二十是呵斥毀壞三界（欲界、色界、無色界），破除三界心。世尊！這就是菩薩摩訶薩成就的二十種法，能得到破魔三昧。』

【English Translation】 English version The Buddha said, 'Manjushri, from which Buddha did you hear of this Samadhi? How long did you cultivate it to achieve its fulfillment?' Manjushri said, 'World Honored One, when I had not yet generated the Bodhi mind, I heard of this Samadhi from a Buddha.' He further asked, 'Manjushri, what was the name of that Buddha World Honored One who spoke of this Samadhi that you came to hear?' Manjushri replied, 'World Honored One, I recall in the past, countless, boundless, inconceivable Asamkhya kalpas (immeasurable eons), there was a Buddha named Mandarava Flower Fragrance Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana Sampanna (Perfect in Knowledge and Conduct), Sugata (Well Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One), who appeared in the world and proclaimed this Samadhi of Breaking and Scattering all Demons. At that time, I first heard it.' The Buddha told Manjushri, 'How is this Samadhi cultivated and attained?' Manjushri replied, 'World Honored One, if a Bodhisattva Mahasattva (Great Bodhisattva) fully accomplishes twenty dharmas, then they can attain this Samadhi of Breaking Demons. What are the twenty? They are: first, to rebuke and destroy greed, breaking the mind of greed; second, to rebuke and destroy anger, breaking the mind of anger; third, to rebuke and destroy ignorance, breaking the mind of ignorance; fourth, to rebuke and destroy jealousy, breaking the mind of jealousy; fifth, to rebuke and destroy arrogance, breaking the mind of arrogance; sixth, to rebuke and destroy the hindrances (the five hindrances: sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), breaking the mind of hindrances; seventh, to rebuke and destroy vexation, breaking the mind of vexation; eighth, to rebuke and destroy thoughts, breaking the mind of thoughts; ninth, to rebuke and destroy views (wrong views), breaking the mind of views; tenth, to rebuke and destroy discrimination, breaking the mind of discrimination; eleventh, to rebuke and destroy grasping at things, breaking the mind of grasping; twelfth, to rebuke and destroy attachment, breaking the mind of attachment; thirteenth, to rebuke and destroy all forms (appearances), breaking the mind of forms; fourteenth, to rebuke and destroy existing dharmas (things that exist), breaking the mind of existence; fifteenth, to rebuke and destroy permanent dharmas (eternal things), breaking the mind of permanence; sixteenth, to rebuke and destroy annihilation dharmas (things that are annihilated), breaking the mind of annihilation; seventeenth, to rebuke and destroy the skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), breaking the mind of skandhas; eighteenth, to rebuke and destroy the ayatanas (the six sense bases and their objects), breaking the mind of ayatanas; nineteenth, to rebuke and destroy the dhatus (the eighteen elements: six sense organs, six sense objects, and six consciousnesses), breaking the mind of dhatus; twentieth, to rebuke and destroy the three realms (desire realm, form realm, and formless realm), breaking the mind of the three realms. World Honored One, these are the twenty dharmas accomplished by a Bodhisattva Mahasattva, which enable them to attain the Samadhi of Breaking Demons.'

為菩薩摩訶薩具二十法，畢竟成就如是三昧。世尊！菩薩摩訶薩復有四法，具足修行得是三昧。何等為四？一者建立心行清凈調柔，二者心性淳直無諸諂曲，三者心無攀緣入深法忍，四者外內所有一切能施。是為菩薩摩訶薩具足四法成就三昧。世尊！菩薩摩訶薩復有四法能得三昧。何等為四？一者畢竟深信，二者成就實語，三者常樂空閑，四者不取諸相。是為菩薩具足四法成就三昧。復有四法菩薩成就得是三昧。何等為四？一者親近善友，二者常知止足，三者獨坐思惟，四者不樂諠猥。是為菩薩具足四法成就三昧。復有四法，菩薩成就，得是三昧。何等為四？一者不破壞戒，二者不缺犯戒，三者無所依戒，四者不望報戒。是為菩薩具足四法成就三昧。復有四法，菩薩成就，得是三昧。何等為四？一者舍聲聞心，二者離緣覺心，三者住菩薩忍，四者不捨眾生。是為菩薩具足四法成就三昧。復有四法，菩薩成就，得是三昧。何等為四？一者修空舍我，二者無相離相，三者無愿除愿，四者舍諸所有。是為菩薩具足四法能得三昧。

「世尊！時彼曼陀羅花香如來、應供、正遍覺說此破散諸魔法門，我從彼佛聞已初修。次復有佛，號一切寶電蔽日月光如來、應供、正遍覺，我時于彼具足成就。彼佛世尊說此門時，彼眾會中

【現代漢語翻譯】現代漢語譯本：世尊！菩薩摩訶薩具備二十種法，最終成就這樣的三昧（Samadhi，禪定）。世尊！菩薩摩訶薩還有四種法，具足修行就能得到這種三昧。是哪四種呢？第一是建立清凈調柔的心行，第二是心性淳樸正直沒有虛偽，第三是心不攀緣，進入甚深法忍，第四是內外所有一切都能佈施。這就是菩薩摩訶薩具足四法成就三昧。世尊！菩薩摩訶薩還有四種法能夠得到三昧。是哪四種呢？第一是徹底深信，第二是成就真實語，第三是常常喜歡空閑，第四是不執著於一切相。這就是菩薩具足四法成就三昧。還有四種法，菩薩成就就能得到這種三昧。是哪四種呢？第一是親近善友，第二是常常知道滿足，第三是獨自靜坐思惟，第四是不喜歡喧鬧。這就是菩薩具足四法成就三昧。還有四種法，菩薩成就就能得到這種三昧。是哪四種呢？第一是不破壞戒律，第二是不缺犯戒律，第三是不執著于戒律，第四是不期望回報的持戒。這就是菩薩具足四法成就三昧。還有四種法，菩薩成就就能得到這種三昧。是哪四種呢？第一是捨棄聲聞（Sravaka，小乘修行者）之心，第二是遠離緣覺（Pratyekabuddha，獨覺）之心，第三是安住于菩薩的忍辱，第四是不捨棄眾生。這就是菩薩具足四法成就三昧。還有四種法，菩薩成就就能得到這種三昧。是哪四種呢？第一是修習空性，捨棄我執，第二是無相，遠離一切相，第三是無愿，去除一切願望，第四是捨棄所有一切。這就是菩薩具足四法能夠得到三昧。世尊！當時，曼陀羅花香如來（Mandārava-kusuma-gandha Tathāgata）、應供（Arhat）、正遍覺（Samyaksambuddha）說了這個破散諸魔法門，我從那位佛那裡聽聞后開始修習。之後又有一位佛，號為一切寶電蔽日月光如來（Sarvaratna-vidyut-prabha-surya-candra-pratimaṇḍita Tathāgata）、應供、正遍覺，我當時在那位佛那裡具足成就。那位佛世尊說這個法門時，在那個法會中

【English Translation】 English version: World Honored One! A Bodhisattva-Mahasattva, possessing twenty dharmas, ultimately achieves such Samadhi (meditative absorption). World Honored One! A Bodhisattva-Mahasattva also has four dharmas, which, when fully practiced, lead to this Samadhi. What are these four? First, establishing a pure and gentle mind and conduct; second, having a pure and upright mind without any deceit; third, having a mind that does not cling and entering into deep forbearance of the Dharma; fourth, being able to give away all things, both internal and external. These are the four dharmas that a Bodhisattva-Mahasattva possesses to achieve Samadhi. World Honored One! A Bodhisattva-Mahasattva also has four dharmas that enable the attainment of Samadhi. What are these four? First, having profound and complete faith; second, accomplishing truthful speech; third, always delighting in solitude; fourth, not grasping at any phenomena. These are the four dharmas that a Bodhisattva possesses to achieve Samadhi. There are also four dharmas that, when accomplished by a Bodhisattva, lead to this Samadhi. What are these four? First, associating with virtuous friends; second, always knowing contentment; third, sitting alone in contemplation; fourth, not delighting in clamor. These are the four dharmas that a Bodhisattva possesses to achieve Samadhi. There are also four dharmas that, when accomplished by a Bodhisattva, lead to this Samadhi. What are these four? First, not breaking the precepts; second, not violating the precepts; third, not being attached to the precepts; fourth, observing the precepts without expecting reward. These are the four dharmas that a Bodhisattva possesses to achieve Samadhi. There are also four dharmas that, when accomplished by a Bodhisattva, lead to this Samadhi. What are these four? First, abandoning the mind of a Sravaka (Hearer, a follower of the Hinayana path); second, distancing oneself from the mind of a Pratyekabuddha (Solitary Buddha); third, abiding in the Bodhisattva's forbearance; fourth, not abandoning sentient beings. These are the four dharmas that a Bodhisattva possesses to achieve Samadhi. There are also four dharmas that, when accomplished by a Bodhisattva, lead to this Samadhi. What are these four? First, cultivating emptiness and abandoning self; second, being without form and detached from all forms; third, being without wishes and eliminating all wishes; fourth, giving away all possessions. These are the four dharmas that a Bodhisattva possesses to achieve Samadhi. World Honored One! At that time, the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) named Mandārava-kusuma-gandha (Fragrance of Mandarava Flower) spoke this Dharma gate of breaking and scattering all magic. I began to practice after hearing it from that Buddha. Then there was another Buddha, named Sarvaratna-vidyut-prabha-surya-candra-pratimaṇḍita (All Jewels, Lightning Light, Sun and Moon Adorned) Tathagata, Arhat, Samyaksambuddha. At that time, I fully accomplished it with that Buddha. When that World Honored One Buddha spoke this Dharma gate, in that assembly

十千菩薩皆得成就此三昧門。」

爾時尊者舍利弗白佛言：「希有世尊！今此文殊師利乃能久遠成就如是降魔三昧。三昧力故，能令波旬及諸魔眾發白老耄形志俱衰，一至斯也。」

佛告舍利弗：「于意云何？汝今言此文殊師利，獨是三千大千世界變此眾魔如斯老耄耶？舍利弗！汝今不應作如是見。所以者何？舍利弗！今者十方如恒河沙等諸佛世界所有諸魔，一切皆悉如是變壞，儘是文殊師利威力所為。」於是世尊告文殊師利言：「文殊師利！汝今當且攝汝神力，令彼眾魔得複本形。」

爾時文殊師利受佛教已，告諸魔曰：「眾仁者！實為厭患此身儀耶？」

諸魔報曰：「唯然。大士！」

文殊師利言：「若如是者，汝今亦當厭患貪慾，勿著三界。」

諸魔報曰：「善哉大士！敬聞嘉誨豈敢有違。唯愿少假威神除此慚苦。」文殊師利遂攝神力，令一切魔復彼天形莊嚴如故。

爾時文殊師利告諸魔言：「波旬！汝所有眼，何者為眼？何者眼想？如是，何處是眼著是眼相？是眼攀緣、是眼障礙、是眼思、是眼我、是眼依止、是眼喜樂、是眼戲論、是眼我所、是眼護、是眼念、是眼取、是眼舍、是眼分別、是眼思量、是眼成就、是眼生、是眼滅，乃至是眼來去。如是等法，為汝

【現代漢語翻譯】『一萬位菩薩都獲得了這種三昧法門。』

當時，尊者舍利弗對佛說：『世尊，真是稀有！如今這位文殊師利（Manjushri，菩薩名）竟然能如此久遠地成就這種降魔三昧。憑藉三昧的力量，能使波旬（Mara，魔王名）和所有魔眾都變得白髮蒼蒼、衰老不堪，形貌和意志都衰退，竟然到了這種地步。』

佛告訴舍利弗：『你認為如何？你現在說這位文殊師利，僅僅是讓這三千大千世界的魔眾變成如此衰老嗎？舍利弗！你不應該這樣認為。為什麼呢？舍利弗！現在十方如恒河沙數般多的諸佛世界中所有的魔，一切都像這樣被改變和摧毀，這都是文殊師利威力的作用。』於是，世尊告訴文殊師利說：『文殊師利！你現在應當暫時收回你的神通力量，讓那些魔眾恢復原來的樣子。』

當時，文殊師利接受佛的教誨后，告訴眾魔說：『各位仁者！你們真的厭惡這種身體的形態嗎？』

眾魔回答說：『是的，大士！』

文殊師利說：『如果這樣，你們現在也應當厭惡貪慾，不要執著於三界（欲界、色界、無色界）。』

眾魔回答說：『善哉，大士！我們恭敬地聽從您的教誨，怎敢違背。只希望您稍微施展威神，解除我們這種慚愧和痛苦。』文殊師利於是收回神通力量，讓一切魔恢復了他們原來的天人形象，莊嚴如初。

當時，文殊師利告訴眾魔說：『波旬！你所有的眼睛，哪個是眼睛？哪個是眼睛的想法？同樣，哪裡是眼睛的執著，哪裡是眼睛的表象？是眼睛的攀緣、是眼睛的障礙、是眼睛的思考、是眼睛的自我、是眼睛的依靠、是眼睛的喜樂、是眼睛的戲論、是眼睛的我的所有、是眼睛的守護、是眼睛的念頭、是眼睛的獲取、是眼睛的捨棄、是眼睛的分別、是眼睛的思量、是眼睛的成就、是眼睛的生起、是眼睛的滅去，乃至是眼睛的來去。像這樣的法，對你來說，

【English Translation】 'Ten thousand Bodhisattvas all attained this Samadhi gate.'

At that time, the Venerable Shariputra said to the Buddha, 'Rare indeed, World Honored One! This Manjushri (Bodhisattva's name) is now able to achieve such a demon-subduing Samadhi for so long. By the power of Samadhi, he can cause Mara (demon king's name) and all the demon hosts to become white-haired, old, and decrepit, with their forms and wills declining, to such an extent.'

The Buddha said to Shariputra, 'What do you think? Do you now say that this Manjushri has only transformed the demons of this three-thousand great thousand world into such old age? Shariputra! You should not hold such a view. Why? Shariputra! Now, all the demons in the Buddha worlds of the ten directions, as numerous as the sands of the Ganges River, have all been transformed and destroyed in this way, all by the power of Manjushri.' Then, the World Honored One said to Manjushri, 'Manjushri! You should now temporarily withdraw your divine power, so that those demons can return to their original forms.'

At that time, Manjushri, having received the Buddha's teaching, said to the demons, 'Good sirs! Do you truly detest this bodily form?'

The demons replied, 'Yes, Great Being!'

Manjushri said, 'If that is so, you should now also detest greed and not be attached to the three realms (desire realm, form realm, formless realm).'

The demons replied, 'Excellent, Great Being! We respectfully listen to your teachings and dare not disobey. We only hope that you will briefly display your divine power to remove this shame and suffering.' Manjushri then withdrew his divine power, causing all the demons to regain their original heavenly forms, as glorious as before.

At that time, Manjushri said to the demons, 'Mara! Of all your eyes, which is the eye? Which is the thought of the eye? Likewise, where is the attachment to the eye, and where is the appearance of the eye? Is it the eye's clinging, the eye's obstruction, the eye's thinking, the eye's self, the eye's reliance, the eye's joy, the eye's play, the eye's possessions, the eye's protection, the eye's thought, the eye's grasping, the eye's letting go, the eye's discrimination, the eye's consideration, the eye's accomplishment, the eye's arising, the eye's ceasing, and even the eye's coming and going. Such dharmas, for you,

境界魔業障礙。如眼，乃至身意亦如是。又如色乃至觸法，為汝境界魔業障礙，亦復如是。汝等皆應如實了知。複次波旬！汝所有眼，即為非眼，亦為無眼。為無眼想、無眼著、無眼相、無眼攀緣、無眼障礙、無眼思、無眼我、無眼依止、無眼愛、無眼戲論、無眼我所、無眼護、無眼念、無眼取、無眼舍、無眼分別、無眼思量、無眼決定、無眼生、無眼滅、無眼去、無眼來。如是等法非汝境界，汝於是中不能為主，無法無力、不得自在，亦無取著。如眼，乃至身意亦如是。又如色乃至觸法亦如是。汝等皆應如實了知。」文殊師利說是法時，眾中一萬魔王波旬皆發阿耨多羅三藐三菩提心，八萬四千諸魔眷屬遠塵離垢得法眼凈。

菩薩身行品第五

爾時尊者摩訶迦葉白佛言：「世尊！我等愿請文殊師利令我睹見彼諸菩薩摩訶薩等。所以者何？世尊！斯諸大士難可值遇。」

爾時世尊即告文殊師利言：「汝應當知，今此大眾咸皆渴仰，思愿睹見十方所有諸來菩薩摩訶薩身。今正是時，汝應顯現。」

於是文殊師利蒙聖教已，即便告彼法輪菩薩、月光菩薩、除魔菩薩、妙音菩薩、離垢菩薩、寂滅菩薩、選擇菩薩、法王吼菩薩，如是等無量菩薩摩訶薩言：「諸大士！汝等今宜各于宮殿自顯其身，分明現

【現代漢語翻譯】現代漢語譯本境界魔業的障礙，就像眼睛，乃至身體和意識也是如此。又如色、乃至觸法，是你的境界魔業障礙，也是如此。你們都應該如實了知。再說波旬（魔王名）！你所有的眼睛，即為非眼，也為無眼。是無眼想、無眼執著、無眼相、無眼攀緣、無眼障礙、無眼思、無眼我、無眼依止、無眼愛、無眼戲論、無眼我所、無眼護、無眼念、無眼取、無眼舍、無眼分別、無眼思量、無眼決定、無眼生、無眼滅、無眼去、無眼來。這些法不是你的境界，你在這裡不能做主，無法無力、不得自在，也沒有執著。就像眼睛，乃至身體和意識也是如此。又如色、乃至觸法也是如此。你們都應該如實了知。」文殊師利（菩薩名）說此法時，眾中一萬魔王波旬都發了阿耨多羅三藐三菩提心（無上正等正覺之心），八萬四千諸魔眷屬遠離塵垢，得到了法眼清凈。

菩薩身行品第五

這時，尊者摩訶迦葉（佛陀十大弟子之一）對佛說：「世尊！我們希望請求文殊師利讓我們看到那些菩薩摩訶薩（大菩薩）。為什麼呢？世尊！這些大士很難遇到。」

這時，世尊就告訴文殊師利說：「你應該知道，現在這裡的大眾都非常渴望，希望看到十方所有前來的菩薩摩訶薩的身形。現在正是時候，你應該顯現。」

於是文殊師利接受了佛的教誨，就告訴法輪菩薩、月光菩薩、除魔菩薩、妙音菩薩、離垢菩薩、寂滅菩薩、選擇菩薩、法王吼菩薩，以及其他無量菩薩摩訶薩說：「各位大士！你們現在應該各自在宮殿中顯現自己的身形，清楚地顯現出來。」

【English Translation】 English version The realm of demonic obstacles is like the eye, and so it is with the body and mind. Likewise, form, and so on to touch and dharma, are your realm of demonic obstacles. You should all understand this truthfully. Furthermore, Pāpīyas (a demon king)! Your eye is not an eye, it is also no eye. It is no-eye thought, no-eye attachment, no-eye appearance, no-eye clinging, no-eye obstacle, no-eye thought, no-eye self, no-eye reliance, no-eye love, no-eye delusion, no-eye possession, no-eye protection, no-eye mindfulness, no-eye grasping, no-eye letting go, no-eye discrimination, no-eye deliberation, no-eye decision, no-eye birth, no-eye death, no-eye going, no-eye coming. These dharmas are not your realm; you cannot be the master here, you have no power, no freedom, and no attachment. Just like the eye, so it is with the body and mind. Likewise, form, and so on to touch and dharma, are also like this. You should all understand this truthfully.」 When Mañjuśrī (a Bodhisattva) spoke this dharma, ten thousand demon kings Pāpīyas in the assembly all generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment), and eighty-four thousand demon retinues were purified of defilements and obtained the pure Dharma Eye.

Chapter Five: Bodhisattva's Conduct

At that time, the Venerable Mahākāśyapa (one of the Buddha's ten great disciples) said to the Buddha, 「World Honored One! We wish to request Mañjuśrī to allow us to see those Bodhisattva Mahāsattvas (great Bodhisattvas). Why is that? World Honored One! These great beings are difficult to encounter.」

At that time, the World Honored One then said to Mañjuśrī, 「You should know that this assembly is now very eager and wishes to see the forms of all the Bodhisattva Mahāsattvas who have come from the ten directions. Now is the right time, you should manifest them.」

Then, Mañjuśrī, having received the Buddha's teaching, immediately said to Dharma Wheel Bodhisattva, Moonlight Bodhisattva, Demon Subduing Bodhisattva, Wonderful Sound Bodhisattva, Defilement Free Bodhisattva, Tranquil Bodhisattva, Choosing Bodhisattva, Dharma King's Roar Bodhisattva, and other immeasurable Bodhisattva Mahāsattvas, 「Great beings! You should now each manifest your forms in your palaces, clearly showing yourselves.」

汝本國形狀也。」

文殊師利發斯語已，於是諸菩薩眾從三昧起，各現本身，令諸大眾一切咸見。或有菩薩其身高大若須彌山王，或有菩薩身大八萬四千由旬，或有身大百千由旬、或九十千，乃至五十、四十、三十、二十千者。或有身大十千由旬，乃至或有五千、四千、三千、二千者。或有身大一千由旬，乃至或有五百、四百、三百、二百者。或有身大一百由旬，乃至或有五十、四十、三十、二十者。或有身大十由旬者，乃至或有五、四、三、二、一由旬者。如是乃至或有菩薩，身量大小長短寬狹如此娑婆世界人身無異。當爾之時，此三千大千世界大眾充滿，無有空處如杖頭許。其中所有諸大菩薩摩訶薩眾，一切多是功德巍巍智慧深遠，具足威力成就神通，放大光明遍照十方無量百千諸佛世界，乃至一切大威德天及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，大小諸王，皆悉充滿。

爾時文殊師利從座而起，整理衣服偏袒右髆，右膝著地合掌向佛，白言：「世尊！我於今者欲少咨問如來、應供、正遍覺所有心疑。未審世尊見垂聽不？」

佛告文殊師利：「如來、應供、正遍覺恣汝所問，當爲汝釋，決汝所疑令汝心喜。」

文殊師利言：「唯然世尊！愿為宣說，

【現代漢語翻譯】現代漢語譯本：『你本來的國土是什麼樣子？』文殊師利菩薩說完這話后，所有的菩薩眾都從三昧定中起身，各自顯現出本來的身形，讓所有大眾都能看見。有的菩薩身形高大如須彌山王（佛教中的聖山），有的菩薩身形巨大，有八萬四千由旬（古印度長度單位），有的身形巨大，有百千由旬、或九十千，乃至五十、四十、三十、二十千由旬。有的身形巨大，有十千由旬，乃至有的有五千、四千、三千、二千由旬。有的身形巨大，有一千由旬，乃至有的有五百、四百、三百、二百由旬。有的身形巨大，有一百由旬，乃至有的有五十、四十、三十、二十由旬。有的身形巨大，有十由旬，乃至有的有五、四、三、二、一由旬。像這樣，乃至有的菩薩，身量大小長短寬窄，和這個娑婆世界（我們所居住的世界）的人身沒有差別。當時，這個三千大千世界的大眾充滿，沒有空隙，就像一根杖頭那麼大的地方都沒有。其中所有的大菩薩摩訶薩（大菩薩）們，大多是功德巍巍，智慧深遠，具足威力，成就神通，放出光明遍照十方無量百千諸佛世界，乃至一切大威德天以及諸天、龍（神話生物）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，大小諸王，都充滿其中。這時，文殊師利菩薩從座位上起身，整理好衣服，袒露右肩，右膝跪地，合掌向佛，說道：『世尊！我現在想稍微請教如來、應供、正遍覺（佛的稱號）一些心中的疑惑。不知道世尊是否願意垂聽？』佛告訴文殊師利菩薩：『如來、應供、正遍覺允許你提問，我會為你解釋，解除你的疑惑，讓你心生歡喜。』文殊師利菩薩說：『是的，世尊！愿您為我宣說，』

【English Translation】 English version: 『What is the form of your original country?』 After Mañjuśrī (Bodhisattva of Wisdom) spoke these words, all the Bodhisattvas arose from their samadhi (meditative state), each manifesting their original forms, allowing all the assembly to see them. Some Bodhisattvas were as tall as Mount Sumeru (sacred mountain in Buddhist cosmology), others were eighty-four thousand yojanas (ancient Indian unit of distance) in height, some were a hundred thousand yojanas, or ninety thousand, or even fifty, forty, thirty, or twenty thousand yojanas. Some were ten thousand yojanas in height, or even five thousand, four thousand, three thousand, or two thousand. Some were one thousand yojanas in height, or even five hundred, four hundred, three hundred, or two hundred. Some were one hundred yojanas in height, or even fifty, forty, thirty, or twenty. Some were ten yojanas in height, or even five, four, three, two, or one yojana. Thus, there were even Bodhisattvas whose size, length, width, and breadth were no different from the human bodies in this Saha world (the world we live in). At that time, this great three-thousand-great-thousand world was filled with the assembly, with no empty space, not even the size of the tip of a staff. Among them, all the great Bodhisattva Mahāsattvas (great Bodhisattvas) were mostly of majestic merit, profound wisdom, possessing great power, having attained supernatural abilities, emitting light that illuminated countless hundreds of thousands of Buddha worlds in the ten directions, and even all the great powerful devas (gods) and other devas, nāgas (mythical serpent beings), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical bird-like beings), kinnaras (celestial musicians), mahoragas (serpent deities), humans, non-humans, and great and small kings, all were present. Then, Mañjuśrī arose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha and said: 『World Honored One! I now wish to ask the Tathāgata (Buddha), Arhat (worthy one), Samyaksaṃbuddha (perfectly enlightened one) about some doubts in my mind. I wonder if the World Honored One will deign to listen?』 The Buddha said to Mañjuśrī: 『The Tathāgata, Arhat, Samyaksaṃbuddha allows you to ask whatever you wish. I will explain it to you, resolve your doubts, and make your heart rejoice.』 Mañjuśrī said: 『Yes, World Honored One! I wish you would explain it,』

我當聽受。」文殊師利言：「世尊！云何名為菩薩摩訶薩？言菩薩者，義何謂也？」

佛告文殊師利：「汝問『云何為菩薩？菩薩有何義？』者，以能覺了一切法故，名為菩薩摩訶薩也。文殊師利！彼一切法，菩薩覺者，所謂言說。文殊師利！菩薩云何覺一切法？所謂覺眼、覺耳、覺鼻、覺舌、覺身、覺意。文殊師利！云何菩薩覺眼覺耳乃至覺意？文殊師利！所謂菩薩覺彼眼法本性空故。如是覺已，終不生念我能覺知。如是覺耳乃至覺意，皆本性空。如是覺已，亦不生念我能覺知。菩薩如是覺眼等已，復覺彼色本性自空。如是覺已，亦不分別我能覺知。如是覺聲乃至覺法，皆本性空，亦不分別我能覺知。是為菩薩覺一切法也。

「複次文殊師利！云何菩薩覺彼五陰？所謂菩薩觀見陰體本性自空，如斯覺故觀無相，如斯覺故觀無愿，如斯覺故觀無慾，如斯覺故觀寂靜，如斯覺故觀遠離，如斯覺故觀無所有，如斯覺故觀無實，如斯覺故觀無動，如斯覺故觀無生，如斯覺故觀無來，如斯覺故觀無去，如斯覺故觀無真，如斯覺故觀無主，如斯覺故觀無證，如斯覺故觀無知，如斯覺故觀無見，如斯覺故觀無人，如斯覺故觀無想，如斯覺故觀不可說。如斯覺故覺但有名，如斯覺故觀無我，如斯覺故觀分別起，如斯覺故

【現代漢語翻譯】現代漢語譯本：我當聽受。』文殊師利（Manjusri，菩薩名）言：『世尊！如何稱之為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）？所謂菩薩，其意義是什麼呢？』佛告文殊師利：『你問「如何是菩薩？菩薩有什麼意義？」這指的是，因為能夠覺悟一切法，所以稱為菩薩摩訶薩。文殊師利！菩薩所覺悟的一切法，指的是言語表達。文殊師利！菩薩如何覺悟一切法呢？所謂覺悟眼、覺悟耳、覺悟鼻、覺悟舌、覺悟身、覺悟意。文殊師利！菩薩如何覺悟眼、覺悟耳乃至覺悟意呢？文殊師利！所謂菩薩覺悟到眼法的本性是空。這樣覺悟之後，終究不會產生「我能覺知」的念頭。像這樣覺悟耳乃至覺悟意，它們的本性都是空。這樣覺悟之後，也不會產生「我能覺知」的念頭。菩薩這樣覺悟眼等之後，又覺悟到色法的本性也是空。這樣覺悟之後，也不會分別「我能覺知」。像這樣覺悟聲乃至覺悟法，它們的本性都是空，也不會分別「我能覺知」。這就是菩薩覺悟一切法。』『再者，文殊師利！菩薩如何覺悟五陰（Panca-skandha，構成個體存在的五種要素）呢？所謂菩薩觀察到五陰的本體本性是空，因為這樣覺悟所以觀察到無相，因為這樣覺悟所以觀察到無愿，因為這樣覺悟所以觀察到無慾，因為這樣覺悟所以觀察到寂靜，因為這樣覺悟所以觀察到遠離，因為這樣覺悟所以觀察到無所有，因為這樣覺悟所以觀察到無實，因為這樣覺悟所以觀察到無動，因為這樣覺悟所以觀察到無生，因為這樣覺悟所以觀察到無來，因為這樣覺悟所以觀察到無去，因為這樣覺悟所以觀察到無真，因為這樣覺悟所以觀察到無主，因為這樣覺悟所以觀察到無證，因為這樣覺悟所以觀察到無知，因為這樣覺悟所以觀察到無見，因為這樣覺悟所以觀察到無人，因為這樣覺悟所以觀察到無想，因為這樣覺悟所以觀察到不可說。因為這樣覺悟所以覺悟到只是有名，因為這樣覺悟所以觀察到無我，因為這樣覺悟所以觀察到分別起，因為這樣覺悟所以...

【English Translation】 English version: 'I shall listen and receive.' Manjusri (a Bodhisattva) said: 'World Honored One! How is one called a Bodhisattva-Mahasattva (Great Bodhisattva)? What is the meaning of the term Bodhisattva?' The Buddha told Manjusri: 'You ask, 「What is a Bodhisattva? What is the meaning of Bodhisattva?」 This refers to one who, because of being able to awaken to all dharmas, is called a Bodhisattva-Mahasattva. Manjusri! The all dharmas that a Bodhisattva awakens to are what is expressed in words. Manjusri! How does a Bodhisattva awaken to all dharmas? It is to awaken to the eye, awaken to the ear, awaken to the nose, awaken to the tongue, awaken to the body, and awaken to the mind. Manjusri! How does a Bodhisattva awaken to the eye, awaken to the ear, and so on up to awakening to the mind? Manjusri! It is that a Bodhisattva awakens to the fact that the inherent nature of the eye dharma is empty. Having awakened in this way, they ultimately do not give rise to the thought, 「I am able to awaken.」 Likewise, awakening to the ear and so on up to awakening to the mind, their inherent nature is all empty. Having awakened in this way, they also do not give rise to the thought, 「I am able to awaken.」 After a Bodhisattva has awakened to the eye and so on, they further awaken to the fact that the inherent nature of form is also empty. Having awakened in this way, they also do not discriminate, 「I am able to awaken.」 Likewise, awakening to sound and so on up to awakening to dharma, their inherent nature is all empty, and they also do not discriminate, 「I am able to awaken.」 This is how a Bodhisattva awakens to all dharmas.' 'Furthermore, Manjusri! How does a Bodhisattva awaken to the five skandhas (Panca-skandha, the five aggregates that constitute an individual's existence)? It is that a Bodhisattva observes that the inherent nature of the five skandhas is empty. Because of awakening in this way, they observe no-sign. Because of awakening in this way, they observe no-wish. Because of awakening in this way, they observe no-desire. Because of awakening in this way, they observe tranquility. Because of awakening in this way, they observe detachment. Because of awakening in this way, they observe no-possession. Because of awakening in this way, they observe no-reality. Because of awakening in this way, they observe no-movement. Because of awakening in this way, they observe no-birth. Because of awakening in this way, they observe no-coming. Because of awakening in this way, they observe no-going. Because of awakening in this way, they observe no-truth. Because of awakening in this way, they observe no-master. Because of awakening in this way, they observe no-attainment. Because of awakening in this way, they observe no-knowing. Because of awakening in this way, they observe no-seeing. Because of awakening in this way, they observe no-person. Because of awakening in this way, they observe no-thought. Because of awakening in this way, they observe the inexpressible. Because of awakening in this way, they awaken to the fact that it is only a name. Because of awakening in this way, they observe no-self. Because of awakening in this way, they observe arising from discrimination. Because of awakening in this way, they...

觀從緣生，如斯覺故觀如幻，如斯覺故觀如化，如斯覺故觀如夢，如斯覺故觀如映象，如斯覺故觀如聲響，如斯覺故觀如芭蕉，如斯覺故觀不久住，如斯覺故觀不牢固，如斯覺故觀虛妄，如斯覺故觀無物。如斯覺故，是為菩薩覺一切法。

「複次文殊師利！云何菩薩摩訶薩覺貪恚癡？所謂覺彼貪慾因分別起故，覺彼瞋恚因分別起故，覺彼愚癡因分別起故，而亦覺彼分別空無所有，無物無戲論、不可說不可證故。是為菩薩覺一切法。

「複次文殊師利！云何菩薩摩訶薩覺於三界？所謂覺彼欲界無我人故，覺彼色界無所作故，覺無色界空無有故，覺彼三界皆遠離故。是為菩薩覺一切法。

「複次文殊師利！云何菩薩摩訶薩覺眾生行？所謂覺是眾生貪慾行故，覺是眾生瞋恚行故，覺是眾生愚癡行故，覺是眾生等分行故。如是覺已，如是證知、如是為說、如是教化眾生、如是令得解脫。是為菩薩覺一切法。

「複次文殊師利！云何菩薩摩訶薩覺一切眾生？所謂覺一切眾生但有其名，離彼名已無別眾生。是故一切眾生即一眾生，彼一眾生即一切眾生，如是眾生即非眾生。若能如是無分別者，是為菩薩摩訶薩覺一切法。又復云何覺一切法？能如是覺菩薩道故，是為菩薩摩訶薩覺一切法。」

爾時世

【現代漢語翻譯】現代漢語譯本觀察事物從因緣生起，如此覺悟所以觀察一切如幻象；如此覺悟所以觀察一切如化現；如此覺悟所以觀察一切如夢境；如此覺悟所以觀察一切如鏡中影像；如此覺悟所以觀察一切如回聲；如此覺悟所以觀察一切如芭蕉樹（中空無實）；如此覺悟所以觀察一切不久住；如此覺悟所以觀察一切不牢固；如此覺悟所以觀察一切虛妄；如此覺悟所以觀察一切無實體。如此覺悟，這就是菩薩覺悟一切法。

『再者，文殊師利！菩薩摩訶薩如何覺悟貪、嗔、癡？所謂覺悟貪慾是因分別而生起，覺悟嗔恚是因分別而生起，覺悟愚癡是因分別而生起，並且也覺悟到這些分別都是空無所有，沒有實體，沒有戲論，不可言說，不可證得。這就是菩薩覺悟一切法。』

『再者，文殊師利！菩薩摩訶薩如何覺悟三界（欲界、色界、無色界）？所謂覺悟欲界沒有我、人等概念，覺悟色界沒有造作，覺悟無色界空無所有，覺悟三界都是遠離的。這就是菩薩覺悟一切法。』

『再者，文殊師利！菩薩摩訶薩如何覺悟眾生的行為？所謂覺悟這些眾生是貪慾的行為，覺悟這些眾生是嗔恚的行為，覺悟這些眾生是愚癡的行為，覺悟這些眾生是等分的行為。如此覺悟之後，如此證知，如此為他們宣說，如此教化眾生，如此令他們得到解脫。這就是菩薩覺悟一切法。』

『再者，文殊師利！菩薩摩訶薩如何覺悟一切眾生？所謂覺悟一切眾生只是一個名稱，離開這個名稱就沒有別的眾生。所以一切眾生即是一個眾生，那一個眾生即是一切眾生，如此的眾生即非眾生。如果能夠如此沒有分別，這就是菩薩摩訶薩覺悟一切法。又如何覺悟一切法？能夠如此覺悟菩薩道，這就是菩薩摩訶薩覺悟一切法。』

當時世尊

【English Translation】 English version Observing that things arise from conditions, thus realizing, one observes everything as an illusion; thus realizing, one observes everything as a transformation; thus realizing, one observes everything as a dream; thus realizing, one observes everything as a reflection in a mirror; thus realizing, one observes everything as an echo; thus realizing, one observes everything as a banana tree (empty inside); thus realizing, one observes everything as not lasting long; thus realizing, one observes everything as not firm; thus realizing, one observes everything as unreal; thus realizing, one observes everything as without substance. Thus realizing, this is how a Bodhisattva realizes all dharmas.

'Furthermore, Manjushri! How does a Bodhisattva Mahasattva realize greed, hatred, and delusion? It is by realizing that greed arises from discrimination, realizing that hatred arises from discrimination, realizing that delusion arises from discrimination, and also realizing that these discriminations are empty and without substance, without phenomena, without conceptual proliferation, inexpressible, and unprovable. This is how a Bodhisattva realizes all dharmas.'

'Furthermore, Manjushri! How does a Bodhisattva Mahasattva realize the three realms (desire realm, form realm, formless realm)? It is by realizing that the desire realm has no self or person, realizing that the form realm has no action, realizing that the formless realm is empty and without existence, realizing that the three realms are all detached. This is how a Bodhisattva realizes all dharmas.'

'Furthermore, Manjushri! How does a Bodhisattva Mahasattva realize the actions of sentient beings? It is by realizing that these sentient beings act out of greed, realizing that these sentient beings act out of hatred, realizing that these sentient beings act out of delusion, realizing that these sentient beings act out of equanimity. Having realized this, one knows it, speaks about it, teaches sentient beings, and leads them to liberation. This is how a Bodhisattva realizes all dharmas.'

'Furthermore, Manjushri! How does a Bodhisattva Mahasattva realize all sentient beings? It is by realizing that all sentient beings are just a name, and apart from that name, there are no separate sentient beings. Therefore, all sentient beings are one sentient being, and that one sentient being is all sentient beings, and such sentient beings are not sentient beings. If one can be without such discrimination, this is how a Bodhisattva Mahasattva realizes all dharmas. And how does one realize all dharmas? By being able to realize the Bodhisattva path in this way, this is how a Bodhisattva Mahasattva realizes all dharmas.'

At that time, the World Honored One

尊重明此義以偈頌曰：

「覺眼及與耳，　　自體常空寂，　不言我能覺，　　是名為菩薩。　觀鼻及與舌，　　本性無所有，　不分別我覺，　　是名為菩薩。　智慧觀察身，　　亦覺意自然，　覺已為他說，　　是名為菩薩。　色聲香味觸，　　意所樂諸塵，　覺知本性空，　　是名為菩薩。　覺色及受想，　　諸行與識心，　一切斯同幻，　　是名為菩薩。　五陰聚如夢，　　覺彼無一相，　不分別我知，　　是名為菩薩。　不生亦不出，　　無作復無言，　如是說唯名，　　彼名亦非物。　覺貪慾瞋恚，　　斯由分別起，　彼分別無體，　　畢竟終自空。　癡亦分別生，　　分別因緣生，　緣此生諸見，　　諸見不可得。　覺察三界空，　　一切無真實，　于彼不可動，　　故名為菩薩。　欲界不成就，　　皆緣分別起，　色有無色有，　　一切不牢固。　眾生之所行，　　智者悉明瞭，　貪慾與瞋恚，　　及彼愚癡等。　一切諸眾生，　　即彼一眾生，　智者無所覺，　　不念彼眾生。　諸法之所起，　　悉因顛倒生，　覺彼顛倒者，　　知顛倒真相。　智慧甚微妙，　　不取諸音聲，　覺已無所著，　　故名為菩薩。　能捨己肉身，　

【現代漢語翻譯】現代漢語譯本尊重明瞭此義，以偈頌說道：『覺察眼和耳，其自性常是空寂的，不執著于『我能覺察』，這被稱為菩薩（Bodhisattva，指發願要成就佛果的修行者）。』『觀察鼻和舌，其本性一無所有，不分別『我覺察』，這被稱為菩薩。』『以智慧觀察身體，也覺察到意念的自然生起，覺察之後為他人宣說，這被稱為菩薩。』『對於色（rupa，指物質現象）、聲（shabda，指聲音）、香（gandha，指氣味）、味（rasa，指味道）、觸（sparsha，指觸感）以及意念所喜愛的各種塵境（vishaya，指感官對像），覺知其本性是空無的，這被稱為菩薩。』『覺察色（rupa）、受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）這五蘊（skandha，指構成個體存在的五種要素），一切都如同幻象，這被稱為菩薩。』『五蘊的聚合如同夢境，覺察到它們沒有真實的相狀，不分別『我知』，這被稱為菩薩。』『不生起也不消逝，無造作也無言說，如此說只是假名，那個名稱也不是真實的存在。』『覺察貪慾（raga，指強烈的慾望）、瞋恚（dvesha，指憤怒和憎恨），這些都是由分別心（vikalpa，指分別和執著）產生的，而分別心本身沒有實體，最終必然是空無的。』『愚癡（moha，指無明和迷惑）也是由分別心產生的，分別心又由因緣（hetupratyaya，指事物產生的條件）而生，由此產生各種見解（drsti，指錯誤的觀點），而這些見解是不可得的。』『覺察三界（triloka，指欲界、色界、無色界）皆是空無，一切都沒有真實性，對於此不可動搖，所以被稱為菩薩。』『欲界（kamadhatu，指充滿慾望的眾生所居住的世界）的種種不成就，都是由分別心產生的，色界（rupadhatu，指有物質形態但無慾望的世界）和無色界（arupadhatu，指沒有物質形態的世界）的存在，一切都不牢固。』『眾生所行的種種行為，智者都清楚明瞭，包括貪慾、瞋恚以及愚癡等等。』『一切眾生，實際上就是那一個眾生，智者對此沒有覺察，也不執著于眾生的概念。』『諸法（dharma，指一切事物和現象）的生起，都是由於顛倒（viparyasa，指錯誤的認知）而產生的，覺察到這些顛倒，就瞭解了顛倒的真相。』『智慧非常微妙，不執著于各種聲音，覺察之後沒有任何執著，所以被稱為菩薩。』『能夠捨棄自己的肉身，』

【English Translation】 English version Respecting and understanding this meaning, he spoke in verses: 'Perceiving the eye and the ear, their own nature is always empty and still, not clinging to 'I can perceive,' this is called a Bodhisattva (a being who aspires to achieve Buddhahood).' 'Observing the nose and the tongue, their inherent nature is without anything, not distinguishing 'I perceive,' this is called a Bodhisattva.' 'Wisely observing the body, also perceiving the natural arising of thoughts, after perceiving, speaking it to others, this is called a Bodhisattva.' 'Regarding form (rupa, physical phenomena), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and all the sense objects (vishaya) that the mind delights in, knowing their inherent nature is empty, this is called a Bodhisattva.' 'Perceiving form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), all these five aggregates (skandha, the five components of existence) are like illusions, this is called a Bodhisattva.' 'The aggregation of the five aggregates is like a dream, perceiving that they have no real form, not distinguishing 'I know,' this is called a Bodhisattva.' 'Neither arising nor ceasing, without action or speech, speaking thus is just a name, and that name is not a real thing.' 'Perceiving greed (raga, intense desire), hatred (dvesha, anger and aversion), these arise from discrimination (vikalpa, distinguishing and clinging), and discrimination itself has no substance, ultimately it is empty.' 'Delusion (moha, ignorance and confusion) also arises from discrimination, and discrimination arises from conditions (hetupratyaya, the causes and conditions for things to arise), from this arise various views (drsti, wrong views), and these views are unattainable.' 'Perceiving the three realms (triloka, the realm of desire, form, and formlessness) as empty, everything is without reality, being unshakeable in this, therefore it is called a Bodhisattva.' 'The imperfections of the desire realm (kamadhatu, the realm of beings with desires) all arise from discrimination, the existence of the form realm (rupadhatu, the realm of beings with form but without desires) and the formless realm (arupadhatu, the realm of beings without form), all are not stable.' 'The various actions of sentient beings, the wise clearly understand, including greed, hatred, and delusion, etc.' 'All sentient beings are actually that one sentient being, the wise do not perceive this, nor do they cling to the concept of sentient beings.' 'The arising of all dharmas (dharma, all things and phenomena) is due to inversion (viparyasa, wrong perception), perceiving these inversions, one knows the true nature of inversion.' 'Wisdom is very subtle, not clinging to various sounds, after perceiving, having no attachment, therefore it is called a Bodhisattva.' 'Being able to give up one's own physical body,'

終亦無依止，　如是覺真實，　　乃名為菩薩。　至持戒彼岸，　　亦不念彼岸，　覺戒行法如，　　無生亦無盡。　慈心遍眾生，　　不得眾生相，　覺彼眾生際，　　但以假言宣。　勇猛大精進，　　深心厭有為，　見三界空虛，　　證無上等覺。　常入微妙禪，　　無著無所依，　無住無攀緣，　　智者定如是。　能以利智刀，　　斷除諸見縛，　觀察法界性，　　無割亦無傷。　若人真覺了，　　一切法如實，　應時利眾生，　　乃名為菩薩。」

大寶積經卷第一百三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百四

隋天竺三藏達摩笈多譯

善住意天子會第三十六之三破菩薩相品第六

爾時文殊師利白佛言：「世尊！如佛所說，菩薩摩訶薩初發心者，以何義故名初發心？」

佛告文殊師利：「若有菩薩等觀三界一切想生，如是得言最初發心。文殊師利！是名菩薩初發心也。」

文殊師利復白佛言：「世尊！如我所解佛說義者，若有菩薩貪慾心生是初發心、瞋恚心生是初發心、愚癡心生是初發心。世尊所說，將無謂是為初發心。」

爾時善住意天子問文殊師利言：「大士！若諸菩薩起貪恚癡名初

【現代漢語翻譯】現代漢語譯本最終也無所依止，像這樣覺悟真實，才稱為菩薩。到達持戒的彼岸，也不執著于彼岸，覺悟戒行之法如如不動，無生也無滅。以慈悲心遍及眾生，卻不執著于眾生的表象，覺悟眾生的界限，只是用假名來宣說。以勇猛的大精進，深深厭離有為法，看透三界空虛不實，證得無上正等正覺。常常進入微妙的禪定，無所執著也無所依賴，不住留也不攀緣，有智慧的人就是這樣安住。能用銳利的智慧之刀，斬斷各種見解的束縛，觀察法界的本性，無所謂割裂也無所謂傷害。如果有人真正覺悟，一切法如實不虛，能及時利益眾生，才稱為菩薩。

《大寶積經》卷第一百三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第一百四

隋朝天竺三藏達摩笈多譯

善住意天子會第三十六之三破菩薩相品第六

這時，文殊師利菩薩對佛說：『世尊！如佛所說，菩薩摩訶薩最初發心的人，以什麼意義稱為最初發心？』

佛告訴文殊師利：『如果有菩薩平等看待三界一切念頭的生起，這樣就可以說是最初發心。文殊師利！這就是菩薩的最初發心。』

文殊師利又對佛說：『世尊！依我所理解的佛所說之義，如果有菩薩生起貪慾心是最初發心，生起嗔恚心是最初發心，生起愚癡心是最初發心。世尊所說，難道是把這些也稱為最初發心嗎？』

這時，善住意天子問文殊師利說：『大士！如果諸位菩薩生起貪嗔癡就稱為最初

【English Translation】 English version Ultimately, there is no reliance, Awakening to the truth in this way is called a Bodhisattva. Reaching the shore of upholding precepts, yet not clinging to that shore, Realizing the nature of precepts and conduct as suchness, without arising or ceasing. Extending loving-kindness to all beings, yet not grasping at the appearance of beings, Realizing the boundaries of beings, but only using provisional terms to express it. With courageous great diligence, deeply weary of conditioned existence, Seeing the three realms as empty and unreal, attaining unsurpassed perfect enlightenment. Constantly entering subtle meditation, without attachment or reliance, Without dwelling or clinging, the wise are thus established. Able to use the sharp sword of wisdom, to cut through the bonds of all views, Observing the nature of the Dharma realm, without cutting or harming. If one truly awakens, to the reality of all dharmas, Able to benefit beings in a timely manner, that is called a Bodhisattva.

'The Great Treasure Trove Sutra', Scroll 103 Taisho Tripitaka Volume 11, No. 0310, 'The Great Treasure Trove Sutra'

'The Great Treasure Trove Sutra', Scroll 104

Translated by Tripitaka Dharmagupta of India during the Sui Dynasty

The Thirty-Sixth Assembly of the Son of Heaven, Good Abode, Part Three, Chapter Six on Breaking the Marks of a Bodhisattva

At that time, Manjushri said to the Buddha, 'World Honored One! As the Buddha has said, those Bodhisattva Mahasattvas who initially arouse the aspiration, by what meaning are they called those who initially arouse the aspiration?'

The Buddha told Manjushri, 'If there are Bodhisattvas who equally view the arising of all thoughts in the three realms, it can be said that they have initially aroused the aspiration. Manjushri! This is called the initial arousal of aspiration of a Bodhisattva.'

Manjushri again said to the Buddha, 'World Honored One! According to my understanding of the meaning of what the Buddha has said, if a Bodhisattva has a mind of greed, that is the initial arousal of aspiration; if a mind of anger arises, that is the initial arousal of aspiration; if a mind of ignorance arises, that is the initial arousal of aspiration. What the World Honored One has said, is it not that these are also called the initial arousal of aspiration?'

At that time, the Son of Heaven, Good Abode, asked Manjushri, 'Great One! If the Bodhisattvas arise with greed, anger, and ignorance, is that called the initial

發心者，所有一切具縛凡夫皆即名為發心菩薩。所以者何？彼諸凡夫從昔至今常發如是貪恚癡等三毒心故。」

文殊師利語善住意言：「天子！汝言一切凡夫從昔已來常能發是三毒心者，是義不然。何以故？一切凡夫心力羸劣，不能發起是貪恚癡。唯有諸佛世尊、一切阿羅漢辟支佛、不退轉地諸菩薩等，乃能發是貪恚癡耳，是故凡夫不能得發。」

善住意言：「大士！仁今何故作如斯說？令此會眾不識不知，陷諸疑網深可怖畏。」

爾時文殊師利語善住意言：「天子！于意云何？如彼飛鳥往來空中，彼鳥足跡在虛空中。有發行乎？無發行也？」

善住意言：「非無發行。」

文殊師利言：「如是如是。天子！以是義故我作此說。若有能發貪慾恚癡，唯彼諸佛、聲聞、緣覺、不退菩薩乃能發耳。天子當知！無有依處是名為發、無有取著是名為發；既無依處又無取著，是即無句斯謂為發，是無分別句斯謂為發，是不可生句斯謂為發，是不實句斯謂為發，是非物句斯謂為發，是不來句斯謂為發，是不去句斯謂為發，是無生句斯謂為發，是無攀緣句斯謂為發，是無證句斯謂為發，是不諍句斯謂為發，是不思句斯謂為發，是不壞句斯謂為發，是無言句斯謂為發，是不破句斯謂為發，是無字句斯謂

【現代漢語翻譯】現代漢語譯本：發心者，所有一切被束縛的凡夫都可以被稱為發心菩薩。為什麼呢？因為這些凡夫從過去到現在常常生起貪、嗔、癡等三種毒害之心。文殊師利對善住意說：『天子！你說一切凡夫從過去以來常常能夠生起這三種毒害之心，這個說法不對。為什麼呢？因為一切凡夫的心力很弱，不能生起貪、嗔、癡。只有諸佛世尊、一切阿羅漢（斷盡煩惱的聖者）、辟支佛（獨自覺悟者）、不退轉地的菩薩等，才能生起貪、嗔、癡，所以凡夫不能生起。』善住意說：『大士！您現在為什麼這樣說？讓在場的眾人不明白，陷入疑惑的網中，非常可怕。』這時，文殊師利對善住意說：『天子！你認為怎麼樣？就像飛鳥在空中往來，鳥的足跡在虛空中，有出發的行為嗎？還是沒有出發的行為呢？』善住意說：『不是沒有出發的行為。』文殊師利說：『是這樣的，是這樣的。天子！因為這個道理，我才這樣說。如果能夠生起貪慾、嗔恚、愚癡，只有那些諸佛、聲聞（聽聞佛法而修行者）、緣覺（因緣覺悟者）、不退轉菩薩才能生起。天子應當知道！沒有依靠之處叫做發，沒有執著叫做發；既沒有依靠之處又沒有執著，這就是無句，這叫做發；這是無分別句，這叫做發；這是不可生句，這叫做發；這是不實句，這叫做發；這是非物句，這叫做發；這是不來句，這叫做發；這是不去句，這叫做發；這是無生句，這叫做發；這是無攀緣句，這叫做發；這是無證句，這叫做發；這是不諍句，這叫做發；這是不思句，這叫做發；這是不壞句，這叫做發；這是無言句，這叫做發；這是不破句，這叫做發；這是無字句，這叫做發。』

【English Translation】 English version: Those who have generated the aspiration for enlightenment, all bound ordinary beings are called Bodhisattvas who have generated the aspiration. Why is that? Because these ordinary beings from the past until now constantly generate the three poisons of greed, hatred, and delusion. Manjushri said to Good-Dwelling-Intent: 『Son of Heaven! Your saying that all ordinary beings from the past have always been able to generate these three poisonous minds is not correct. Why is that? Because the mental strength of all ordinary beings is weak, and they cannot generate greed, hatred, and delusion. Only the World Honored Ones, all Arhats (saints who have extinguished all defilements), Pratyekabuddhas (solitary realizers), and Bodhisattvas of the non-retrogressing stage can generate greed, hatred, and delusion. Therefore, ordinary beings cannot generate them.』 Good-Dwelling-Intent said: 『Great One! Why do you now speak like this? It makes the assembly not understand and fall into a net of doubts, which is very frightening.』 At that time, Manjushri said to Good-Dwelling-Intent: 『Son of Heaven! What do you think? Like birds flying back and forth in the sky, are there traces of the birds' feet in the empty space? Is there an act of setting out, or is there no act of setting out?』 Good-Dwelling-Intent said: 『It is not that there is no act of setting out.』 Manjushri said: 『It is so, it is so. Son of Heaven! Because of this meaning, I say this. If one can generate greed, hatred, and delusion, only those Buddhas, Shravakas (those who practice by hearing the Dharma), Pratyekabuddhas (those who realize through conditions), and non-retrogressing Bodhisattvas can generate them. Son of Heaven, you should know! Having no place to rely on is called generating, having no attachment is called generating; having neither a place to rely on nor attachment, this is called no-phrase, this is called generating; this is the no-discrimination phrase, this is called generating; this is the non-arising phrase, this is called generating; this is the unreal phrase, this is called generating; this is the non-thing phrase, this is called generating; this is the non-coming phrase, this is called generating; this is the non-going phrase, this is called generating; this is the non-birth phrase, this is called generating; this is the non-clinging phrase, this is called generating; this is the non-realization phrase, this is called generating; this is the non-contention phrase, this is called generating; this is the non-thinking phrase, this is called generating; this is the non-destruction phrase, this is called generating; this is the non-speaking phrase, this is called generating; this is the non-breaking phrase, this is called generating; this is the non-word phrase, this is called generating.』

為發，是無執句斯謂為發，是無住句斯謂為發，是不取句斯謂為發，是不捨句斯謂為發，是不拔句斯謂為發。天子當知，是為菩薩初發心也。天子！發心菩薩若於如是一切諸法，不愛著、不思想、不見不知、不聞不識、不取不捨、不生不滅，是則名為真發心也。天子！是菩薩摩訶薩若能依止如是法界、如是平等、如是實際、如是方便，則彼貪慾瞋恚愚癡等發。又若決能如是依止，則彼眼耳及意等發，則彼色取乃至識取等發。如是則一切諸見發，無明有愛發，乃至十二因緣有分發，五欲眾事發，愛著三界發，我見發，我所見發，我見為根本六十二見發，佛想發，法想發，僧想發，自想發，他想發，地想發，水想發，火想發，風想發，空想發，識想發，四顛倒發，四識住發，五蓋發，八邪發，九惱發，十惡業道發。天子當知，我今舉要言之，一切分別、一切分別處、一切語言、一切諸相、一切進趣、一切希求、一切取著、一切思想、一切意念、一切障礙，菩薩皆當發。汝應如實知，天子！以是義故，汝今若能於此諸法不愛著不思想者，是則名為真實發也。」

爾時世尊贊文殊師利言：「善哉善哉。文殊師利！汝今乃能為諸菩薩具宣如是初發心義。文殊師利！汝于往昔已曾供養無量無邊過恒沙數諸佛世尊，能說斯耳。

【現代漢語翻譯】現代漢語譯本：什麼是『發』？『發』就是無執著，『發』就是無住，『發』就是不取，『發』就是不捨，『發』就是不拔。天子（指帝釋天），你應當知道，這就是菩薩最初發心。天子！發心的菩薩如果對於一切諸法，不愛著、不思量、不見不知、不聞不識、不取不捨、不生不滅，這就叫做真正的發心。天子！這位菩薩摩訶薩如果能夠依止這樣的法界（宇宙萬法的本體），這樣的平等（無差別），這樣的實際（真理的本質），這樣的方便（善巧的方法），那麼他的貪慾、瞋恚、愚癡等就會生起。又如果能夠這樣決斷地依止，那麼他的眼、耳、意等就會生起，他的色取（對色法的執取）乃至識取（對意識的執取）等就會生起。這樣，一切諸見（各種錯誤的見解）就會生起，無明（對真理的無知）和有愛（對存在的執著）就會生起，乃至十二因緣（佛教關於生命輪迴的理論）的各個環節都會生起，五欲（色、聲、香、味、觸）的各種事物都會生起，對三界（欲界、色界、無色界）的愛著就會生起，我見（認為有真實自我的見解）就會生起，我所見（認為有屬於自我的東西的見解）就會生起，以我見為根本的六十二見（各種錯誤的見解）就會生起，佛想（對佛的執著）就會生起，法想（對佛法的執著）就會生起，僧想（對僧團的執著）就會生起，自想（對自我的執著）就會生起，他想（對他人的執著）就會生起，地想（對地的執著）就會生起，水想（對水的執著）就會生起，火想（對火的執著）就會生起，風想（對風的執著）就會生起，空想（對空的執著）就會生起，識想（對意識的執著）就會生起，四顛倒（常、樂、我、凈的顛倒見）就會生起，四識住（意識的四種依止處）就會生起，五蓋（貪慾、瞋恚、睡眠、掉悔、疑）就會生起，八邪（八種錯誤的修行方法）就會生起，九惱（九種煩惱）就會生起，十惡業道（十種惡的行為）就會生起。天子，你要知道，我現在簡要地說，一切分別（區分），一切分別處（區分的場所），一切語言，一切諸相（各種現象），一切進趣（追求），一切希求（渴望），一切取著（執取），一切思想（思考），一切意念（念頭），一切障礙，菩薩都應當發起。你應當如實地知道，天子！因為這個緣故，你現在如果能夠對於這些諸法不愛著不思量，這就叫做真實的發心。」這時，世尊讚歎文殊師利（Manjusri）說：「說得好啊，說得好啊。文殊師利！你現在能夠為諸菩薩詳細宣說這樣的初發心義。文殊師利！你過去曾經供養過無量無邊、多如恒河沙數的諸佛世尊，才能說出這樣的話。」

【English Translation】 English version: What is 『arising』? 『Arising』 is non-attachment, 『arising』 is non-abiding, 『arising』 is non-grasping, 『arising』 is non-rejection, 『arising』 is non-uprooting. O Son of Heaven (referring to Indra), you should know that this is the initial arising of the Bodhisattva』s mind. O Son of Heaven! If a Bodhisattva who has aroused the mind does not love, does not think, does not see or know, does not hear or recognize, does not grasp or reject, does not arise or cease with regard to all dharmas, this is called true arising of the mind. O Son of Heaven! If this Bodhisattva Mahasattva can rely on such a Dharma realm (the essence of all phenomena), such equality (non-discrimination), such reality (the essence of truth), such skillful means (expedient methods), then his greed, hatred, ignorance, etc., will arise. Furthermore, if he can resolutely rely on them in this way, then his eyes, ears, and mind, etc., will arise, his grasping of form (attachment to form) and even grasping of consciousness (attachment to consciousness), etc., will arise. In this way, all views (various wrong views) will arise, ignorance (lack of knowledge of the truth) and craving for existence will arise, and even the various links of the twelve links of dependent origination (Buddhist theory of the cycle of life) will arise, the various things of the five desires (form, sound, smell, taste, touch) will arise, attachment to the three realms (desire realm, form realm, formless realm) will arise, the view of self (the view that there is a real self) will arise, the view of what belongs to self (the view that there are things that belong to the self) will arise, the sixty-two views (various wrong views) based on the view of self will arise, the thought of Buddha (attachment to the Buddha) will arise, the thought of Dharma (attachment to the Dharma) will arise, the thought of Sangha (attachment to the Sangha) will arise, the thought of self (attachment to self) will arise, the thought of others (attachment to others) will arise, the thought of earth (attachment to earth) will arise, the thought of water (attachment to water) will arise, the thought of fire (attachment to fire) will arise, the thought of wind (attachment to wind) will arise, the thought of space (attachment to space) will arise, the thought of consciousness (attachment to consciousness) will arise, the four perversions (perverted views of permanence, pleasure, self, and purity) will arise, the four abodes of consciousness (four places where consciousness dwells) will arise, the five hindrances (desire, hatred, sleepiness, restlessness, doubt) will arise, the eight wrong paths (eight wrong ways of practice) will arise, the nine vexations (nine kinds of afflictions) will arise, and the ten evil paths of action (ten evil actions) will arise. O Son of Heaven, you should know that I am now speaking briefly, all discriminations, all places of discrimination, all languages, all phenomena, all pursuits, all desires, all attachments, all thoughts, all intentions, all obstacles, the Bodhisattva should arouse. You should know this truthfully, O Son of Heaven! Because of this reason, if you can now not love or think about these dharmas, this is called the true arising of the mind.」 At that time, the World Honored One praised Manjusri (Manjusri) and said: 「Excellent, excellent. Manjusri! You are now able to explain in detail the meaning of this initial arising of the mind for all Bodhisattvas. Manjusri! In the past, you have made offerings to countless Buddhas, as many as the sands of the Ganges River, and that is why you are able to speak in this way.」

」

爾時尊者舍利弗白佛言：「世尊！今此文殊師利所說菩薩最初發心及獲無生法忍，先後二事平等無差耶？」

佛告舍利弗：「如是如是，如汝所說。舍利弗！昔然燈世尊授我記言：『摩那婆！汝于未來過阿僧祇劫當得成佛，號釋迦牟尼如來、應供、正遍覺。』舍利弗！我于彼時亦不離此心得無生忍。如是舍利弗！汝當知彼一切菩薩初發心義，如文殊師利所言無有異也。」

爾時文殊師利白佛言：「世尊！如我解佛所說義者，皆是初發。何以故？如世尊說，一切初發皆是不發，其不發者即是菩薩最初發心。」說是法時，二萬三千菩薩證無生忍，五千比丘于諸法中漏盡解脫，六十億諸天子遠塵離垢得法眼凈。

爾時尊者大迦葉白佛言：「世尊！今此文殊師利乃更為斯能作難作，宣說如是甚深法門，令諸眾生多所利益。」

文殊師利謂迦葉言：「大德迦葉！我實不為難作之事。所以者何？一切諸法皆無所作，亦復無有已作今作當作。唯大迦葉！我于諸法非作不作，其義亦爾。又大迦葉！我于眾生無有度脫亦無繫縛。所以者何？一切諸法無所有故。迦葉！云何於世尊前發如是言能作難作。又大迦葉！我無所作，慎勿言我能作難作。又大迦葉！我實不作。非獨我不作，如來亦不作、辟支佛亦

【現代漢語翻譯】現代漢語譯本當時，尊者舍利弗對佛說：『世尊！現在文殊師利所說的菩薩最初發心和獲得無生法忍，這兩件事在先後上是平等沒有差別的嗎？』佛告訴舍利弗：『是的，是的，正如你所說。舍利弗！過去燃燈世尊給我授記說：「摩那婆！你于未來經過無數阿僧祇劫后將成佛，號為釋迦牟尼如來、應供、正遍覺。」舍利弗！我那時也沒有離開這個心而獲得無生忍。像這樣，舍利弗！你應該知道一切菩薩最初發心的意義，就像文殊師利所說的那樣，沒有差別。』當時，文殊師利對佛說：『世尊！依我理解佛所說的意義，一切都是最初的發心。為什麼呢？正如世尊所說，一切最初的發心都是不發，那不發的心就是菩薩最初的發心。』當說這個法的時候，二萬三千菩薩證得了無生法忍，五千比丘在諸法中漏盡解脫，六十億諸天子遠離塵垢，得到了法眼清凈。當時，尊者大迦葉對佛說：『世尊！現在文殊師利竟然能做如此難做之事，宣說如此甚深的法門，使眾多眾生得到利益。』文殊師利對迦葉說：『大德迦葉！我實際上沒有做難做的事情。為什麼呢？一切諸法都沒有所作，也沒有已作、今作、當作。唯有大迦葉！我對於諸法非作非不作，其意義也是如此。還有，大迦葉！我對於眾生沒有度脫也沒有繫縛。為什麼呢？因為一切諸法都是無所有的。迦葉！怎麼能在世尊面前說出這樣能做難做的話呢？還有，大迦葉！我沒有所作，千萬不要說我能做難做的事情。還有，大迦葉！我實際上沒有做。不只是我不做，如來也不做，辟支佛也不做』

【English Translation】 English version At that time, the Venerable Shariputra said to the Buddha, 'World Honored One, are the initial aspiration of a Bodhisattva and the attainment of the non-arising Dharma-kshanti (non-arising forbearance) as described by Manjushri, equal and without difference in their sequence?' The Buddha told Shariputra, 'Yes, yes, it is as you say. Shariputra, in the past, the World Honored Dipankara (the light maker) gave me a prophecy, saying, 「Manava (young Brahmin), in the future, after countless asamkhya kalpas (incalculable eons), you will attain Buddhahood, and be named Shakyamuni Tathagata (thus-gone one), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one).」 Shariputra, at that time, I also did not depart from this mind and attained the non-arising forbearance. Thus, Shariputra, you should know that the meaning of the initial aspiration of all Bodhisattvas is no different from what Manjushri has said.' At that time, Manjushri said to the Buddha, 'World Honored One, according to my understanding of the meaning of what the Buddha has said, all is the initial aspiration. Why? As the World Honored One has said, all initial aspirations are non-aspirations, and that non-aspiration is the initial aspiration of a Bodhisattva.' When this Dharma was spoken, twenty-three thousand Bodhisattvas attained the non-arising Dharma-kshanti, five thousand Bhikkhus (monks) were liberated from all defilements in all dharmas, and sixty billion Devas (gods) were purified from dust and obtained the pure Dharma eye. At that time, the Venerable Mahakashyapa said to the Buddha, 'World Honored One, now Manjushri is doing what is difficult to do, expounding such a profound Dharma, benefiting many sentient beings.' Manjushri said to Kashyapa, 'Great Virtue Kashyapa, I am not actually doing anything difficult. Why? All dharmas have no action, nor is there any action that has been done, is being done, or will be done. Only, Great Kashyapa, my view of all dharmas is neither action nor non-action, and its meaning is also like this. Also, Great Kashyapa, I have no liberation or bondage for sentient beings. Why? Because all dharmas are without any substance. Kashyapa, how can I say in front of the World Honored One that I can do what is difficult to do? Also, Great Kashyapa, I have no action, so do not say that I can do what is difficult to do. Also, Great Kashyapa, I actually do not act. Not only do I not act, but the Tathagata also does not act, and the Pratyekabuddha (solitary Buddha) also does not act.'

不作、阿羅漢亦不作。又大迦葉！有何等人能作難作？若欲正言能作難作，但彼一切嬰兒凡夫。如斯說者是名善說。所以者何？如諸如來皆悉無有已得今得當得，乃至一切聲聞辟支佛亦無所得，唯彼凡夫一切皆得。」

時大迦葉復白文殊師利言：「大士！一切諸佛不得何等？」

文殊師利言：「一切諸佛不得我、不得福伽羅、不得眾生、不得壽命、不得士夫、不得斷、不得常、不得諸陰、不得諸入、不得諸界、不得諸名色、不得欲界、不得色界、不得無色界、不得分別、不得思惟、不得念處、不得因生、不得顛倒、不得貪恚癡、不得此世、不得彼世、不得我、不得我所，乃至不得一切諸法。大德迦葉！如是一切諸法次第不得亦復不失，不縛不解、不取不捨、不近不遠。是故迦葉！應當覺瞭如是法門，若諸佛世尊皆不得者，則彼等非法無聞。凡夫一切斯得，是故凡夫能作難作，非諸佛作、非辟支佛作、非阿羅漢作，是乃名為凡夫作也。」

迦葉復問：「作何等也？」

文殊師利言：「作斷作常、作染著作依止、作憶念作取捨、乃至作彼一切戲論、分別隨順高下等事。是故大德迦葉！如是諸法，諸佛世尊皆無所作，無有已作今作當作，唯彼凡夫能作難作。」

爾時文殊師利復白佛言：「世

【現代漢語翻譯】現代漢語譯本：不成為（佛），也不成為阿羅漢（Arhat，已證悟的聖人）。又，大迦葉（Mahakasyapa，佛陀的十大弟子之一）！什麼樣的人能做難做之事？如果一定要說誰能做難做之事，那就是那些嬰兒般的凡夫俗子。這樣說才是正確的。為什麼呢？因為諸如來（Tathagata，佛的稱號）都沒有已經得到、正在得到、將要得到，乃至一切聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）也沒有得到什麼，只有那些凡夫俗子什麼都得到。當時，大迦葉又問文殊師利（Manjusri，智慧的象徵）菩薩：『大士！一切諸佛沒有得到什麼？』文殊師利說：『一切諸佛沒有得到我（atman，自我）、沒有得到福伽羅（pudgala，補特伽羅，個體）、沒有得到眾生（sattva，有情）、沒有得到壽命（ayu，生命）、沒有得到士夫（purusa，人）、沒有得到斷（uccheda，斷滅）、沒有得到常（sasvata，永恒）、沒有得到諸陰（skandha，五蘊）、沒有得到諸入（ayatana，六入）、沒有得到諸界（dhatu，十八界）、沒有得到諸名色（namarupa，名色）、沒有得到欲界（kamadhatu，慾望界）、沒有得到色界（rupadhatu，色界）、沒有得到無色界（arupadhatu，無色界）、沒有得到分別（vikalpa，分別）、沒有得到思惟（vitarka，思惟）、沒有得到念處（smrtyupasthana，四念處）、沒有得到因生（hetuprabhava，因緣生）、沒有得到顛倒（viparyasa，顛倒）、沒有得到貪嗔癡（raga-dvesa-moha，三毒）、沒有得到此世（iha-loka，今世）、沒有得到彼世（para-loka，來世）、沒有得到我、沒有得到我所（atmiya，我所擁有），乃至沒有得到一切諸法。大德迦葉！像這樣一切諸法次第沒有得到，也並非失去，不被束縛也不被解脫，不取也不捨，不近也不遠。所以，迦葉！應當覺悟這樣的法門，如果諸佛世尊都沒有得到，那麼對於他們來說，這些法是無聞的。凡夫俗子什麼都得到，所以凡夫能做難做之事，不是諸佛做，不是辟支佛做，不是阿羅漢做，這才是凡夫所做的。』迦葉又問：『（凡夫）做了什麼呢？』文殊師利說：『（凡夫）做了斷、做了常、做了染、做了著、做了依止、做了憶念、做了取捨，乃至做了所有戲論、分別、隨順高下等事。所以，大德迦葉！像這樣的諸法，諸佛世尊都沒有做，沒有已經做、正在做、將要做，只有那些凡夫能做難做之事。』當時，文殊師利又對佛說：『世尊！』

【English Translation】 English version: Not becoming a (Buddha), nor becoming an Arhat (a perfected saint). Furthermore, Mahakasyapa (one of the Buddha's ten great disciples)! What kind of person can do the difficult things? If one must say who can do the difficult things, it is those infant-like ordinary beings. To say so is correct. Why is that? Because all Tathagatas (a title for the Buddha) have not obtained, are not obtaining, and will not obtain, and even all Sravakas (those who hear the teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own) have not obtained anything, only those ordinary beings obtain everything. At that time, Mahakasyapa again asked Manjusri (the bodhisattva of wisdom): 'Great One! What have all the Buddhas not obtained?' Manjusri said: 'All the Buddhas have not obtained the self (atman), have not obtained the pudgala (individual), have not obtained sentient beings (sattva), have not obtained lifespan (ayu), have not obtained the purusa (person), have not obtained annihilation (uccheda), have not obtained permanence (sasvata), have not obtained the skandhas (the five aggregates), have not obtained the ayatanas (the six sense bases), have not obtained the dhatus (the eighteen elements), have not obtained name and form (namarupa), have not obtained the desire realm (kamadhatu), have not obtained the form realm (rupadhatu), have not obtained the formless realm (arupadhatu), have not obtained discrimination (vikalpa), have not obtained thought (vitarka), have not obtained the mindfulness (smrtyupasthana), have not obtained arising from causes (hetuprabhava), have not obtained perversions (viparyasa), have not obtained greed, hatred, and delusion (raga-dvesa-moha), have not obtained this world (iha-loka), have not obtained the other world (para-loka), have not obtained the self, have not obtained what belongs to the self (atmiya), and have not obtained all dharmas. Great virtuous Kasyapa! Like this, all dharmas are not obtained in sequence, nor are they lost, not bound nor liberated, not taken nor abandoned, not near nor far. Therefore, Kasyapa! One should awaken to such a teaching, if all the Buddhas have not obtained them, then for them, these dharmas are unheard of. Ordinary beings obtain everything, therefore ordinary beings can do the difficult things, not the Buddhas, not the Pratyekabuddhas, not the Arhats, this is what ordinary beings do.' Kasyapa asked again: 'What have they done?' Manjusri said: '(Ordinary beings) have made annihilation, have made permanence, have made defilement, have made attachment, have made reliance, have made recollection, have made taking and abandoning, and even made all kinds of play, discrimination, following high and low, and so on. Therefore, great virtuous Kasyapa! Such dharmas, all the Buddhas have not done, have not already done, are not doing, and will not do, only those ordinary beings can do the difficult things.' At that time, Manjusri again said to the Buddha: 'World Honored One!'

尊！所言無生忍者，云何名為無生忍也？世尊！復以何義而更名為法無生忍？菩薩云何得斯忍法？」

佛告文殊師利言：「實無有人于生法中得無生忍。所言得者，但有語言名字。何以故？以無生法不可得故、離攀緣故，不得法忍。得無所得、無得無失，是故言得無生法忍。複次文殊師利！彼無生法忍者，所謂一切法無生如是忍故，一切法無來如是忍故，一切法無去如是忍故，一切法無我如是忍故，一切法無主如是忍故，一切法無取如是忍故，一切法無舍如是忍故，一切法無所有如是忍故，一切法無實如是忍故，一切法無等如是忍故，一切法無等等如是忍故，一切法無比如是忍故，一切法無染如虛空如是忍故，一切法無破壞如是忍故，一切法無斷如是忍故，一切法無垢如是忍故，一切法無凈如是忍故，一切法空如是忍故，一切法無相如是忍故，一切法無愿如是忍故，一切法離貪恚癡如是忍故，一切法如如如是忍故，一切法法性如是忍故，一切法實際如是忍故。如是一切法，無分別、無相應、無憶念、無戲論、無思惟、無作無力、羸劣虛誑，如幻如夢、如響如影、如映象如芭蕉、如聚沫如水泡，如是忍故。所可忍者亦無可忍，非法非非法，但以名字說斯法耳，然彼名字亦不可得，本性自離。如是言忍，信解樂入、

【現代漢語翻譯】現代漢語譯本：尊者！您所說的『無生忍』，是什麼叫做『無生忍』呢？世尊！又是什麼意義而稱之為『法無生忍』？菩薩如何才能獲得這種忍法呢？佛告訴文殊師利說：『實際上沒有人能在生法中獲得無生忍。所說的獲得，只是語言上的名稱而已。為什麼呢？因為無生法是不可得的，是遠離攀緣的，所以不能說得到了法忍。得到的是無所得，無得無失，所以才說得到了無生法忍。』『再者，文殊師利！所謂的無生法忍，是指對一切法無生如是安忍，對一切法無來如是安忍，對一切法無去如是安忍，對一切法無我如是安忍，對一切法無主如是安忍，對一切法無取如是安忍，對一切法無舍如是安忍，對一切法無所有如是安忍，對一切法無實如是安忍，對一切法無等如是安忍，對一切法無等等如是安忍，對一切法無比如是安忍，對一切法無染如虛空如是安忍，對一切法無破壞如是安忍，對一切法無斷如是安忍，對一切法無垢如是安忍，對一切法無凈如是安忍，對一切法空如是安忍，對一切法無相如是安忍，對一切法無愿如是安忍，對一切法遠離貪嗔癡如是安忍，對一切法如如如是安忍，對一切法法性如是安忍，對一切法實際如是安忍。』『像這樣的一切法，沒有分別，沒有相應，沒有憶念，沒有戲論，沒有思惟，沒有造作，沒有力量，虛弱虛妄，如幻如夢，如響如影，如映象，如芭蕉，如聚沫，如水泡，像這樣安忍。所安忍的也沒有什麼可安忍的，既不是法也不是非法，只是用名字來說明這種法罷了，然而這個名字也是不可得的，其本性自然遠離。像這樣說安忍，要信解、樂於進入。』

【English Translation】 English version: Venerable One! What is meant by 'non-origination forbearance' that you speak of? World Honored One! And by what meaning is it further called 'Dharma non-origination forbearance'? How does a Bodhisattva attain this forbearance? The Buddha told Manjushri: 'In reality, no one obtains non-origination forbearance within the phenomena of origination. What is said to be obtained is merely a name in language. Why? Because the non-origination dharma is unattainable, it is apart from clinging, thus one does not obtain dharma forbearance. What is obtained is non-obtaining, without gain or loss, therefore it is said to obtain non-origination dharma forbearance.' 'Furthermore, Manjushri! This non-origination dharma forbearance means to forbear that all dharmas are without origination, to forbear that all dharmas are without coming, to forbear that all dharmas are without going, to forbear that all dharmas are without self, to forbear that all dharmas are without a master, to forbear that all dharmas are without grasping, to forbear that all dharmas are without relinquishing, to forbear that all dharmas are without possession, to forbear that all dharmas are without reality, to forbear that all dharmas are without equal, to forbear that all dharmas are without the unequal, to forbear that all dharmas are without comparison, to forbear that all dharmas are without defilement like space, to forbear that all dharmas are without destruction, to forbear that all dharmas are without cessation, to forbear that all dharmas are without impurity, to forbear that all dharmas are without purity, to forbear that all dharmas are empty, to forbear that all dharmas are without characteristics, to forbear that all dharmas are without aspiration, to forbear that all dharmas are apart from greed, hatred, and delusion, to forbear that all dharmas are suchness, to forbear that all dharmas are dharma-nature, to forbear that all dharmas are ultimate reality.' 'All these dharmas are without discrimination, without correspondence, without recollection, without conceptual proliferation, without thought, without action, without power, weak and false, like illusions, like dreams, like echoes, like shadows, like reflections, like banana trees, like foam, like bubbles. Thus is forbearance. What is forborne is also without anything to forbear, neither dharma nor non-dharma, but merely a name to describe this dharma, yet that name is also unattainable, its nature is naturally apart. Such is called forbearance, to believe, understand, and joyfully enter.'

無惑無疑、無驚無怖、無動無沒，遍滿身已正受而行，不得其身亦無住處。文殊師利！是為菩薩摩訶薩于諸法中得無生忍，乃至不行一切想故。」

爾時文殊師利復白佛言：「世尊！所謂忍者，云何為忍？乃至不為境界所壞，故名為忍。」

時彼善住意天子問文殊師利言：「大士！何等不為境界所壞？」

文殊師利言：「天子！所謂眼，何法壞眼？謂彼善色惡色是能壞眼。如色壞眼，彼聲壞耳乃至法壞意亦如是。天子！若菩薩眼見色，不取相不耽好、不分別不思惟、不愛不厭，知本性空無有念想，不為眾色之所傷敗；乃至意法亦如是。天子！若其六情無著無縛無壞無傷，如是菩薩住於法忍。住法忍故，於一切法無所分別，無生不生、無漏不漏、無善不善、無為不為，不念世法及出世法，不分別不思惟，是則名為無生法忍。」說此法時，有六萬三千眾生髮阿耨多羅三藐三菩提心，一萬二千菩薩得無生法忍。

爾時善住意天子復白文殊師利言：「大士！云何菩薩摩訶薩發起勝行，超越轉增入諸地也？」

文殊師利言：「天子！誰于其間能發勝行，而言諸地有超轉者？」

善住意言：「大士！仁豈不知諸菩薩等所行殊勝彼彼轉增，乃至超越能滿十地乎？」

文殊師利語善住意言

【現代漢語翻譯】現代漢語譯本：沒有疑惑，沒有猶豫，沒有驚慌，沒有恐懼，沒有動搖，沒有消失，全身充滿正念而行，不執著于身體，也沒有固定的住所。文殊師利（Manjusri，菩薩名）！這就是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在一切法中獲得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟），乃至不行一切分別唸的原因。當時，文殊師利又對佛說：『世尊！所謂的「忍」，是什麼樣的忍呢？』『乃至不被境界所破壞，所以稱為忍。』這時，善住意天子（Sudhisthita-devaputra，天神名）問文殊師利：『大士！什麼是不被境界所破壞呢？』文殊師利說：『天子！所謂眼，什麼法會破壞眼呢？就是那些好的或不好的顏色會破壞眼。就像顏色會破壞眼一樣，聲音會破壞耳，乃至法會破壞意也是如此。天子！如果菩薩的眼睛看到顏色，不執著于表象，不貪戀美好，不分別，不思惟，不愛不厭，知道其本性是空無念想的，就不會被各種顏色所傷害；乃至意對法也是如此。天子！如果六根（眼、耳、鼻、舌、身、意）沒有執著，沒有束縛，沒有破壞，沒有傷害，這樣的菩薩就安住於法忍。安住於法忍的緣故，對於一切法沒有分別，沒有生與不生，沒有漏與不漏，沒有善與不善，沒有為與不為，不執著於世間法和出世間法，不分別，不思惟，這就叫做無生法忍。』當說此法時，有六萬三千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），一萬二千菩薩獲得了無生法忍。這時，善住意天子又對文殊師利說：『大士！菩薩摩訶薩如何發起殊勝的修行，超越並逐漸進入各個菩薩地呢？』文殊師利說：『天子！誰能在此期間發起殊勝的修行，並說各個菩薩地有超越和轉進呢？』善住意說：『大士！難道您不知道諸菩薩所行的殊勝修行會逐漸增長，乃至超越並圓滿十地嗎？』文殊師利對善住意說：

【English Translation】 English version: Without doubt, without hesitation, without alarm, without fear, without wavering, without vanishing, fully present in body and mind, not attached to the body, nor having a fixed abode. Manjusri! This is how a Bodhisattva-Mahasattva attains the 'anutpattika-dharma-ksanti' (the patience with the non-arising of all dharmas) in all dharmas, and thus does not engage in any conceptual thought. At that time, Manjusri again said to the Buddha, 'World Honored One! What is meant by 'patience'? 'It is called patience because one is not destroyed by the realms of experience.' Then, the devaputra (deity) Sudhisthita asked Manjusri, 'Great Being! What is it that is not destroyed by the realms of experience?' Manjusri said, 'Devaputra! As for the eye, what can destroy the eye? It is the good and bad colors that can destroy the eye. Just as color destroys the eye, sound destroys the ear, and so on, until dharma destroys the mind. Devaputra! If a Bodhisattva's eye sees color, he does not grasp at the appearance, does not crave the pleasant, does not discriminate, does not contemplate, does not love or hate, knowing that its nature is empty and without thought, he will not be harmed by various colors; and so it is with the mind and dharma. Devaputra! If the six senses (eye, ear, nose, tongue, body, and mind) are without attachment, without bondage, without destruction, without harm, such a Bodhisattva dwells in the patience of dharma. Because he dwells in the patience of dharma, he does not discriminate among all dharmas, there is no arising or non-arising, no outflow or non-outflow, no good or non-good, no action or non-action, he does not cling to worldly or transcendental dharmas, he does not discriminate or contemplate, this is called the 'anutpattika-dharma-ksanti'. When this dharma was spoken, sixty-three thousand beings generated the 'anuttara-samyak-sambodhi-citta' (the mind of unsurpassed perfect enlightenment), and twelve thousand Bodhisattvas attained the 'anutpattika-dharma-ksanti'. Then, the devaputra Sudhisthita again said to Manjusri, 'Great Being! How does a Bodhisattva-Mahasattva initiate superior practice, transcend, and progressively enter the various Bodhisattva grounds?' Manjusri said, 'Devaputra! Who can initiate superior practice in this context, and say that the various Bodhisattva grounds have transcendence and progression?' Sudhisthita said, 'Great Being! Do you not know that the superior practices of the Bodhisattvas gradually increase, and even transcend and fulfill the ten grounds?' Manjusri said to Sudhisthita,

：「不然。天子！我聞佛說，一切諸法猶如幻化。汝不信耶？」

善住意言：「大士！世尊誠言，誰敢不信？」

文殊師利言：「天子！如彼幻人及幻，豈有勝行超越轉入，乃至具足十地耶？」

善住意言：「不也。大士！」

文殊師利言：「如是天子！若使幻人及幻能有超行轉入者，則吾等亦當如是超越轉入。何以故？如世尊說，一切諸法皆如幻化，故無轉入。天子！是故若說諸地有轉入者，即非轉入。我亦不言地有轉入。所以者何？一切諸法無轉入故。是故法於法中不得轉入，所謂色于受中不得轉入，受於色中不得轉入，想於行中不得轉入，行於想中不得轉入，識於色中不得轉入，色于識中不得轉入。天子！如是乃至於一切法，皆應如是作四句說。

「又眼不于耳中轉入，耳不于眼中轉入。鼻不于舌中轉入，舌不于鼻中轉入。身不于意中轉入，意不于身中轉入。所以者何？一切諸法其性各異行自境界，頑癡無知無有覺識，亦如草木墻壁瓦石、如鏡中像、如幻如化，不可證觸，一相無相。以是義故，一切諸法無有超轉，不出不入、無去無來。天子當知，若諸菩薩如是解知彼一切法無超轉者，不復更有諸地分別，亦無入道、無有舍地亦無退轉，于彼菩提超轉之中無有失滅。何以故？若

【現代漢語翻譯】現代漢語譯本：「不是這樣的，天子！我聽佛說，一切諸法都像幻化一樣。您不相信嗎？」善住意說：「大士！世尊說的是真話，誰敢不信呢？」文殊師利說：「天子！像那些幻術師和幻術，難道有殊勝的修行可以超越並轉入，甚至達到具足十地嗎？」善住意說：「不是的，大士！」文殊師利說：「正是這樣，天子！如果幻術師和幻術能夠有超越的修行和轉入，那麼我們也應當能夠這樣超越和轉入。為什麼呢？因為世尊說過，一切諸法都像幻化一樣，所以沒有轉入。天子！因此，如果說諸地有轉入，那就不是真正的轉入。我也不說地有轉入。為什麼呢？因為一切諸法都沒有轉入。所以法在法中不能轉入，比如色在受中不能轉入，受在色中不能轉入，想在行中不能轉入，行在想中不能轉入，識在色中不能轉入，色在識中不能轉入。天子！像這樣，乃至一切法，都應該這樣用四句式來說明。「而且，眼不能轉入耳中，耳不能轉入眼中。鼻不能轉入舌中，舌不能轉入鼻中。身不能轉入意中，意不能轉入身中。為什麼呢？因為一切諸法的性質各不相同，各自執行在自己的境界中，頑固癡鈍，沒有知覺和意識，就像草木、墻壁、瓦石一樣，又像鏡中的影像、像幻術、像變化，不能被證實和觸及，是單一的無相。因為這個道理，一切諸法都沒有超越和轉入，沒有出也沒有入，沒有去也沒有來。天子應當知道，如果菩薩這樣理解和知道一切諸法沒有超越和轉入，就不會再有諸地的分別，也沒有入道，沒有捨棄地，也沒有退轉，在菩提的超越和轉入中不會有失滅。為什麼呢？如果

【English Translation】 English version: 「No, Your Majesty! I have heard the Buddha say that all dharmas are like illusions. Do you not believe this?」 Shubha-sthita (善住意) said, 「Great Bodhisattva! The World Honored One speaks truthfully, who would dare not believe?」 Manjushri (文殊師利) said, 「Your Majesty! Like those illusionists and illusions, is there any superior practice that can transcend and enter, even to the point of fully possessing the ten bhumis (十地)?」 Shubha-sthita (善住意) said, 「No, Great Bodhisattva!」 Manjushri (文殊師利) said, 「Just so, Your Majesty! If illusionists and illusions could have transcending practices and entry, then we too should be able to transcend and enter in the same way. Why is that? Because the World Honored One has said that all dharmas are like illusions, therefore there is no entry. Your Majesty! Therefore, if it is said that the bhumis have entry, then that is not true entry. I also do not say that the bhumis have entry. Why is that? Because all dharmas have no entry. Therefore, a dharma cannot enter into another dharma, for example, form cannot enter into feeling, feeling cannot enter into form, perception cannot enter into volition, volition cannot enter into perception, consciousness cannot enter into form, and form cannot enter into consciousness. Your Majesty! Likewise, regarding all dharmas, one should explain them using these four statements. 「Furthermore, the eye cannot enter into the ear, and the ear cannot enter into the eye. The nose cannot enter into the tongue, and the tongue cannot enter into the nose. The body cannot enter into the mind, and the mind cannot enter into the body. Why is that? Because the nature of all dharmas is different, each operates within its own realm, they are stubborn and ignorant, without awareness or consciousness, like grass, trees, walls, bricks, and stones, like images in a mirror, like illusions and transformations, they cannot be verified or touched, they are of one aspect and without aspects. Because of this reason, all dharmas have no transcendence or entry, no coming out or going in, no going or coming. Your Majesty should know that if Bodhisattvas understand and know that all dharmas have no transcendence, then there will be no more distinctions of the bhumis, no entering the path, no abandoning of the bhumis, and no regression. In the transcendence and entry of Bodhi, there will be no loss or destruction. Why is that? If

人見彼陰界諸入是真實者，彼無超轉。所以者何？以一切法性本凈故。天子！是名菩薩超越道地。天子！譬如幻師化作十重輦輿宮閣，即令化人居處其內。天子！于意云何？彼人宮閣有定所不？」

善住意言：「無也。大士！」

文殊師利言：「如是如是。天子！見菩薩地有超轉者，其事若此。」

破二乘相品第七之一

爾時善住意天子復問文殊師利言：「大士！或時有人至大士所求出家者，大士爾時當云何答？云何為說出家度法？云何授戒及教持戒？」

文殊師利言：「天子！若其有人來至我所求出家者，我當教彼如是言曰：『諸善男子！汝今不應發出家心。汝若不發出家心者，我當教汝真出家法。』所以者何？天子！若求出家，則求欲界，亦求色界、求無色界，復求世間五欲之樂，及求未來果報諸事。若善男子有所求者彼不證法，不證法故彼則見心。是故天子！若無所取，彼為證法。以證法故則不見心，不見心故則不出家，不出家故則無出家心，無出家心故彼則不發，以不發故則無有生，以無生故彼則盡苦，以盡苦故則畢竟盡，畢竟盡故彼則無盡，以無盡故則不可盡，不可盡者則是虛空。天子！我時于彼善男子所作如是教。複次天子！若復有人來詣我所求出家者，我復教彼如是言

【現代漢語翻譯】現代漢語譯本：如果人們認為那些陰界（蘊、處、界）的諸法是真實存在的，他們就無法超越。為什麼呢？因為一切法的本性都是清凈的。天子！這被稱為菩薩超越道地的境界。天子！譬如幻術師變幻出十重樓閣宮殿，並讓幻化的人住在其中。天子！你認為那些宮殿有固定的存在嗎？善住意回答說：『沒有，大士！』文殊師利說：『正是這樣，天子！如果認為菩薩的境界有超越和轉變，情況就像這樣。』破二乘相品第七之一這時，善住意天子又問文殊師利：『大士！有時有人到大士這裡請求出家，大士那時應當如何回答？如何為他們講述出家的方法？如何授戒並教導他們持戒？』文殊師利說：『天子！如果有人來我這裡請求出家，我應當這樣教導他們：『各位善男子！你們現在不應該發起出家之心。如果你們不發起出家之心，我將教導你們真正的出家之法。』為什麼呢？天子！如果求出家，就是求欲界，也求色界、求無色界，還求世間的五欲之樂，以及求未來的果報等事。如果善男子有所求，他就不能證得法，不能證得法，他就會執著於心。所以，天子！如果無所執取，他就能證得法。因為證得法，他就不會執著於心，不執著於心，他就不是出家，不是出家就沒有出家之心，沒有出家之心，他就不會發起（出家），因為不發起，就沒有生，因為沒有生，他就盡苦，因為盡苦，他就畢竟盡，畢竟盡，他就無盡，因為無盡，就不可盡，不可盡就是虛空。天子！我那時對那些善男子就是這樣教導的。其次，天子！如果再有人來我這裡請求出家，我再這樣教導他們說：』

【English Translation】 English version: If people see those skandha (aggregates), ayatana (sense bases), and dhatu (elements) as real, they cannot transcend them. Why is that? Because the nature of all dharmas is originally pure. O son of the gods! This is called the bodhisattva's path of transcendence. O son of the gods! It is like a magician who conjures up ten layers of chariots, palaces, and pavilions, and then has the conjured people live within them. O son of the gods! What do you think? Do those palaces have a fixed existence? Good Dwelling Mind replied: 'No, Great One!' Manjushri said: 'It is so, it is so. O son of the gods! To see the bodhisattva's stage as having transcendence and transformation is like this.' Chapter Seven, Part One: Breaking the Appearances of the Two Vehicles At that time, the son of the gods, Good Dwelling Mind, again asked Manjushri: 'Great One! Sometimes people come to the Great One seeking to leave home. How should the Great One answer them at that time? How should you explain the method of leaving home? How should you give precepts and teach them to uphold the precepts?' Manjushri said: 'O son of the gods! If someone comes to me seeking to leave home, I should teach them thus: 'Good men! You should not now generate the mind of leaving home. If you do not generate the mind of leaving home, I will teach you the true method of leaving home.' Why is that? O son of the gods! If one seeks to leave home, one seeks the desire realm, also seeks the form realm, seeks the formless realm, and also seeks the five desires of the world, as well as seeking future karmic results. If a good man has something to seek, he will not realize the Dharma. Because he does not realize the Dharma, he will cling to the mind. Therefore, O son of the gods! If there is nothing to grasp, he will realize the Dharma. Because he realizes the Dharma, he will not cling to the mind. Not clinging to the mind, he is not leaving home. Not leaving home, he has no mind of leaving home. Having no mind of leaving home, he does not arise. Because he does not arise, there is no birth. Because there is no birth, he exhausts suffering. Because he exhausts suffering, he is ultimately exhausted. Being ultimately exhausted, he is inexhaustible. Because he is inexhaustible, he cannot be exhausted. That which cannot be exhausted is emptiness. O son of the gods! At that time, I teach those good men in this way. Furthermore, O son of the gods! If someone else comes to me seeking to leave home, I will again teach them thus:'

曰：『諸善男子！汝今莫發出家之心。所以者何？彼心無生不可得發，汝莫為異而保此心。』複次天子！若更有人來詣我所求出家者，我復教彼如是言曰：『諸善男子！汝今若不斷除鬚髮，如是汝則真實出家。』」

爾時善住意天子復白文殊師利言：「大士！以何義故作如斯說？」

文殊師利言：「天子！世尊說法無所斷除。」

善住意復問言：「何等不斷亦復不除？」

文殊師利言：「天子！色法不斷亦不除，受想行識不斷亦不除。天子！若復有人作如是念：『我除鬚髮乃為出家。』當知彼人則住我相，住我相故則不見平等。又見我故則見眾生，見眾生故則見鬚髮，見鬚髮故生剃除想。天子！彼若不見有我相者則不見他相，無他相故則無我慢，無我慢故則無吾我，無吾我故則無分別，無分別故則無動搖，無動搖故則無戲論，無戲論故則無取捨，無取捨故無作不作、無斷不斷、無離無合、無減無增、無集無散、無思無念、無說無言，如是則名安住真實。」

善住意言：「大士！實義云何？」

文殊師利言：「天子！所言實者即是虛空，如是虛空得名為實。無起無盡、無減無增，以是故言虛空為實、性空為實、如如為實、法界為實、實際為實。如是實者則亦不實。何以故？以彼實

【現代漢語翻譯】現代漢語譯本：佛說：『各位善男子！你們現在不要生起出家修行的念頭。為什麼呢？因為那個念頭本來就沒有生起，所以無法發起，你們不要爲了追求不同而執著于這個念頭。』還有，天子！如果再有人來我這裡請求出家，我也會這樣教導他們說：『各位善男子！你們現在如果不斷除鬚髮，這樣你們才是真正的出家。』當時，善住意天子又問文殊師利菩薩說：『大士！您是根據什麼道理說這樣的話呢？』文殊師利菩薩說：『天子！世尊所說的法，沒有什麼是需要斷除的。』善住意天子又問：『那麼，什麼是不需要斷除，也不需要去除的呢？』文殊師利菩薩說：『天子！色法不需要斷除，也不需要去除；受、想、行、識也不需要斷除，也不需要去除。天子！如果有人這樣想：『我剃除鬚髮才是出家。』應當知道，這個人就執著於我相（對自我的執著），執著於我相就不能見到平等（無差別）。又因為見到我，所以就見到眾生（與我相對的他人），見到眾生就見到鬚髮，見到鬚髮就產生剃除的想法。天子！如果他沒有我相，就不會有他相（與我相對的他人），沒有他相就沒有我慢（驕傲自大），沒有我慢就沒有吾我（對自我的執著），沒有吾我就沒有分別（區分你我），沒有分別就沒有動搖（心神不定），沒有動搖就沒有戲論（無意義的言論），沒有戲論就沒有取捨（選擇和放棄），沒有取捨就沒有作與不作、沒有斷與不斷、沒有離與合、沒有減與增、沒有集與散、沒有思與念、沒有說與不言，這樣就叫做安住于真實。』善住意天子說：『大士！真實的意義是什麼呢？』文殊師利菩薩說：『天子！所說的真實就是虛空，這樣的虛空可以稱為真實。它沒有開始也沒有結束，沒有減少也沒有增加，因此說虛空是真實，自性空是真實，如如（真如實相）是真實，法界（宇宙萬法）是真實，實際（真理的實際）是真實。這樣的真實也並非真實。為什麼呢？因為那個真實』

【English Translation】 English version: The Buddha said, 『Good men! You should not now generate the mind of renunciation. Why? Because that mind has no origination and cannot be generated. Do not cling to this mind for the sake of being different.』 Furthermore, O son of heaven! If there are others who come to me seeking renunciation, I will teach them thus: 『Good men! If you do not cut off your hair and beard, then you are truly renounced.』 At that time, the son of heaven, Good-Dwelling-Intent, again asked Manjushri, 『Great Bodhisattva! For what reason do you speak in this way?』 Manjushri said, 『O son of heaven! The Dharma taught by the World Honored One has nothing to be eliminated.』 Good-Dwelling-Intent again asked, 『What is it that is neither eliminated nor removed?』 Manjushri said, 『O son of heaven! Form is neither eliminated nor removed; sensation, perception, volition, and consciousness are neither eliminated nor removed. O son of heaven! If someone thinks, 「I am renounced when I shave my hair and beard,」 know that this person dwells in the notion of self (attachment to self). Because they dwell in the notion of self, they do not see equality (non-differentiation). And because they see self, they see sentient beings (others in relation to self). Seeing sentient beings, they see hair and beard. Seeing hair and beard, they generate the thought of shaving. O son of heaven! If they do not see the notion of self, they will not see the notion of others. Without the notion of others, there is no arrogance. Without arrogance, there is no 「I」 and 「mine」. Without 「I」 and 「mine」, there is no discrimination. Without discrimination, there is no agitation. Without agitation, there is no idle talk. Without idle talk, there is no grasping or rejecting. Without grasping or rejecting, there is no doing or not doing, no cutting off or not cutting off, no separation or union, no decrease or increase, no gathering or scattering, no thought or non-thought, no speaking or non-speaking. This is called abiding in the real.』 Good-Dwelling-Intent said, 『Great Bodhisattva! What is the meaning of reality?』 Manjushri said, 『O son of heaven! What is called reality is emptiness. Such emptiness can be called reality. It has no beginning and no end, no decrease and no increase. Therefore, it is said that emptiness is reality, self-nature emptiness is reality, suchness (tathata) is reality, the Dharma realm (universe) is reality, the actual (the reality of truth) is reality. Such reality is also not reality. Why? Because that reality』

中不可得故名為不實。」

爾時文殊師利語善住意言：「天子！若復有人來詣我所求出家者，我當教彼如是言曰：『諸善男子！汝今若能不取著彼袈裟衣者，吾則以汝為真出家。』」

善住意言：「大士！以何義故復如斯說？」

文殊師利言：「天子！諸佛世尊無有取法，凡所宣說不為取著。」

善住意言：「不取何等？」

文殊師利言：「天子！謂不取色若常無常，乃至不取識若常無常；不取眼若常無常，乃至不取意若常無常；不取色乃至不取法；不取貪慾不取瞋恚不取愚癡不取顛倒。天子！如是乃至一切諸法皆悉不取而亦不捨、不合不離。天子！若取袈裟，當知彼即大有見相。天子！是故我說不以取著袈裟而得清凈及得解脫。所以者何？天子！諸佛世尊大菩提處無有袈裟。」

善住意言：「大士！何法是袈裟？」

文殊師利言：「天子！汝問何法為袈裟者，貪慾是袈裟、瞋恚是袈裟、愚癡是袈裟、因是袈裟、諸見是袈裟、名色是袈裟、妄想是袈裟、執著是袈裟、取相是袈裟、語言是袈裟，如是乃至戲論一切諸法皆是袈裟。若知諸法無善不善，無思無念，是名無袈裟。若無袈裟則無所有，若無所有則無垢濁，若無垢濁則無障礙，無障礙故亦無有作——是謂思量。」

【現代漢語翻譯】現代漢語譯本：因為在其中找不到真實性，所以稱之為不實。

那時，文殊師利菩薩對善住意天子說：『天子！如果有人來我這裡請求出家，我應當這樣教導他們：『各位善男子！你們如果能夠不執著于那袈裟衣，我就認為你們是真正的出家人。』

善住意天子說：『大士！是根據什麼道理才這樣說呢？』

文殊師利菩薩說：『天子！諸佛世尊沒有執取的法，他們所宣說的一切都不是爲了讓人執著。』

善住意天子說：『不執取什麼呢？』

文殊師利菩薩說：『天子！就是不執取色（物質現象）的常與無常，乃至不執取識（意識）的常與無常；不執取眼（視覺器官）的常與無常，乃至不執取意（思維器官）的常與無常；不執取色（物質現象）乃至不執取法（一切事物）；不執取貪慾，不執取瞋恚，不執取愚癡，不執取顛倒。天子！像這樣乃至一切諸法都完全不執取，也不捨棄，不合也不離。天子！如果執取袈裟，應當知道那是有大見相（執著于某種見解）的。天子！所以我說不因為執著袈裟而得到清凈和解脫。為什麼呢？天子！諸佛世尊證得大菩提（覺悟）的地方沒有袈裟。』

善住意天子說：『大士！什麼法是袈裟呢？』

文殊師利菩薩說：『天子！你問什麼法是袈裟，貪慾是袈裟，瞋恚是袈裟，愚癡是袈裟，因（原因）是袈裟，諸見（各種見解）是袈裟，名色（精神和物質）是袈裟，妄想是袈裟，執著是袈裟，取相（執著于外在表象）是袈裟，語言是袈裟，像這樣乃至戲論（無意義的言論）一切諸法都是袈裟。如果知道諸法無善無不善，無思無念，這就叫做沒有袈裟。如果沒有袈裟，那就一無所有；如果一無所有，那就沒有垢濁；如果沒有垢濁，那就沒有障礙；沒有障礙，也就沒有造作——這就是思量。』

【English Translation】 English version: Because it cannot be found within, it is called unreal.

At that time, Manjushri (Bodhisattva of Wisdom) spoke to the Deva (god) Good-Dwelling-Mind, saying: 『Son of Heaven! If someone comes to me seeking to leave home (become a monk), I should teach them thus: 『Good men! If you can not be attached to that monastic robe, then I will consider you a true renunciate.』

Good-Dwelling-Mind said: 『Great Bodhisattva! According to what principle do you say this?』

Manjushri said: 『Son of Heaven! The World Honored Ones (Buddhas) have no dharma (teachings) to grasp, and all that they proclaim is not for the sake of attachment.』

Good-Dwelling-Mind said: 『What is not to be grasped?』

Manjushri said: 『Son of Heaven! It is not to grasp form (material phenomena) as permanent or impermanent, and even not to grasp consciousness (awareness) as permanent or impermanent; not to grasp the eye (visual organ) as permanent or impermanent, and even not to grasp the mind (thinking organ) as permanent or impermanent; not to grasp form (material phenomena) and even not to grasp dharma (all things); not to grasp greed, not to grasp hatred, not to grasp ignorance, not to grasp delusion. Son of Heaven! Like this, even all dharmas are completely not grasped, nor are they abandoned, neither joined nor separated. Son of Heaven! If one grasps the monastic robe, know that they have a great view (attachment to a certain view). Son of Heaven! Therefore, I say that one does not attain purity and liberation by grasping the monastic robe. Why is that? Son of Heaven! The place where the World Honored Ones (Buddhas) attain Great Bodhi (enlightenment) has no monastic robe.』

Good-Dwelling-Mind said: 『Great Bodhisattva! What dharma is the monastic robe?』

Manjushri said: 『Son of Heaven! You ask what dharma is the monastic robe, greed is the monastic robe, hatred is the monastic robe, ignorance is the monastic robe, cause is the monastic robe, views are the monastic robe, name and form (mind and matter) are the monastic robe, delusion is the monastic robe, attachment is the monastic robe, grasping at appearances is the monastic robe, language is the monastic robe, like this, even all frivolous talk and all dharmas are the monastic robe. If one knows that all dharmas are neither good nor bad, without thought or notion, this is called having no monastic robe. If there is no monastic robe, then there is nothing; if there is nothing, then there is no defilement; if there is no defilement, then there is no obstruction; without obstruction, there is also no action—this is called contemplation.』

善住意言：「大士！所言思量，思量者以何義故名曰思量？」

文殊師利言：「天子！彼思量者，於法平等無有增減、無作不作，故言思量。天子！若能於法不作增減，如世尊說不應復起想念分別，故言思量。」

善住意言：「何等名為不作增減？」

文殊師利言：「天子！過於平等。過平等已法不可得，所謂過去不可得、未來不可得、現在不可得。彼法非如，無增減作、無吾我作、無有人作、無眾生作、無壽命作、無有斷作、無有常作、無有分別陰入界作、無有分別佛法僧作，亦無有念是持戒作、是破戒作、是煩惱作、是清凈作、是得果作、是須陀洹作、是斯陀含作、是阿那含作、是阿羅漢作、是辟支佛作，乃至此是空作、是無相作、是無愿作、是明解脫作、是離欲作。如是天子！此皆為彼無聞凡夫思量分別說斯法耳。汝應當知，此是最下癡人求欲得法妄想取著，是故如來為斷彼著而演說是思量分別作不作事。」

於是善住意天子贊文殊師利言：「善哉大士！快說如是甚深法門。」

爾時世尊亦復贊可文殊師利言：「善哉善哉。文殊師利！汝今乃能作如是說。」

爾時文殊師利復語善住意言：「天子！若復有人來詣我所求出家者，我當教彼作如是言：『諸善男子！汝今若

【現代漢語翻譯】現代漢語譯本善住意（Sudatta）問道：『大士（Bodhisattva）！您所說的思量，思量這個詞是什麼意思呢？』文殊師利（Manjusri）回答說：『天子（Devaputra）！所謂的思量，是指對於一切法（dharma）平等看待，沒有增加或減少，沒有造作或不造作，所以稱為思量。天子！如果能對一切法不作增減，就像世尊（Buddha）所說的那樣，不應該再起任何想念和分別，這才是思量。』善住意問道：『什麼叫做不作增減呢？』文殊師利回答說：『天子！是超越了平等。超越平等之後，法就不可得，所謂過去不可得、未來不可得、現在不可得。這些法並非真實存在，沒有增加或減少的造作，沒有我（atman）的造作，沒有人的造作，沒有眾生的造作，沒有壽命的造作，沒有斷滅的造作，沒有常有的造作，沒有分別陰（skandha）、入（ayatana）、界（dhatu）的造作，沒有分別佛（Buddha）、法（dharma）、僧（sangha）的造作，也沒有念頭說這是持戒的造作、這是破戒的造作、這是煩惱的造作、這是清凈的造作、這是得果的造作、這是須陀洹（Srotapanna）的造作、這是斯陀含（Sakrdagamin）的造作、這是阿那含（Anagamin）的造作、這是阿羅漢（Arhat）的造作、這是辟支佛（Pratyekabuddha）的造作，乃至說這是空（sunyata）的造作、這是無相（animitta）的造作、這是無愿（apranihita）的造作、這是明解脫的造作、這是離欲的造作。天子！這些都是那些沒有聞法的凡夫，用思量分別來說這些法。你應該知道，這是最愚癡的人爲了求得法而產生的妄想執著，所以如來（Tathagata）爲了斷除他們的執著，才演說這些思量分別造作與不造作的事情。』於是，善住意天子讚歎文殊師利說：『善哉，大士！您說得太好了，如此甚深的法門！』這時，世尊也讚歎文殊師利說：『善哉，善哉！文殊師利！你現在能夠這樣說，真是太好了！』這時，文殊師利又對善住意說：『天子！如果有人來我這裡請求出家，我應當教他這樣說：『各位善男子！你們如果』

【English Translation】 English version Sudatta said: 'Great Bodhisattva! What is meant by 'thinking' when you speak of thinking? What is the meaning of the term 'thinking'?' Manjusri replied: 'Devaputra! 'Thinking' refers to regarding all dharmas (phenomena) with equanimity, without adding or subtracting, without creating or not creating. Therefore, it is called 'thinking'. Devaputra! If one can refrain from adding or subtracting from dharmas, as the World Honored One (Buddha) has said, one should not give rise to any further thoughts or discriminations. This is what is meant by 'thinking'.' Sudatta asked: 'What is meant by not adding or subtracting?' Manjusri replied: 'Devaputra! It is to transcend equanimity. Once equanimity is transcended, dharmas become unattainable. The past is unattainable, the future is unattainable, and the present is unattainable. These dharmas are not real; there is no creation of adding or subtracting, no creation of self (atman), no creation of a person, no creation of sentient beings, no creation of lifespan, no creation of annihilation, no creation of permanence, no creation of discriminating aggregates (skandha), sense bases (ayatana), or elements (dhatu), no creation of discriminating the Buddha, the Dharma, or the Sangha, nor is there the thought that this is the creation of keeping precepts, this is the creation of breaking precepts, this is the creation of afflictions, this is the creation of purity, this is the creation of attaining fruition, this is the creation of a Stream-enterer (Srotapanna), this is the creation of a Once-returner (Sakrdagamin), this is the creation of a Non-returner (Anagamin), this is the creation of an Arhat, this is the creation of a Pratyekabuddha, and even to say this is the creation of emptiness (sunyata), this is the creation of signlessness (animitta), this is the creation of wishlessness (apranihita), this is the creation of clear liberation, this is the creation of detachment. Devaputra! These are all the ways in which ordinary people who have not heard the Dharma use thinking and discrimination to speak of these dharmas. You should know that this is the deluded attachment of the most foolish people who seek to attain the Dharma. Therefore, the Tathagata (Buddha) expounds on these matters of thinking, discriminating, creating, and not creating in order to sever their attachments.' Then, Sudatta praised Manjusri, saying: 'Excellent, Great Bodhisattva! You have spoken so well about such a profound Dharma!' At that time, the World Honored One also praised Manjusri, saying: 'Excellent, excellent! Manjusri! It is truly wonderful that you are able to speak in this way!' Then, Manjusri said to Sudatta: 'Devaputra! If someone comes to me seeking to leave home, I should teach them to say: 'Good men! If you'

能不受具戒，如是則名真出家也。』」

善住意言：「大士！以何義故作如是語？」

文殊師利言：「天子！如世尊說，唯有二種受具戒法。何等為二？一受正平等戒，二受邪不等戒。是中何者邪不等戒？謂墮我見、墮人見墮、眾生見、墮壽命見、墮士夫見、墮斷見、墮常見、墮邪見、墮憍慢、墮貪慾、墮瞋恚、墮愚癡、墮欲界、墮色界、墮無色界、墮取著分別。天子！是為略說墮於一切不善法中、墮逐惡知識妄取一切法、墮不知出要解脫之處。天子當知，是名受邪不等戒也。天子！是處何者是受正平等戒？謂空是平等、無相是平等、無愿是平等。天子！若能如是入三解脫門，如實覺知，不分別不思念，於一切法無有退轉，天子！是名受正平等戒也。複次天子！若貪慾發、若瞋恚發、若愚癡發、若愛無明發、我見發、我見為根本六十二見發、三邪行發、四顛倒發，乃至八邪、九惱、十不善業道等發，故名受正戒也。天子！譬如一切種子草木樹林，皆依大地而得生長，其地平等無心念作。如是天子！若佛法中正受戒故具足成就。天子！譬如一切草木種子，依大地住而得增長。天子！當應如是具受正戒。所以者何？住于戒故道法增長，如彼種子戒亦復然。又如種子增長得名成就。如是住于戒故，所有一切助菩

【現代漢語翻譯】現代漢語譯本：『如果能夠不受具足戒，這樣才算是真正的出家。』善住意菩薩問道：『大士！您為什麼這樣說呢？』文殊師利菩薩回答說：『天子！正如世尊所說，只有兩種受具足戒的方法。是哪兩種呢？一是受正平等戒，二是受邪不等戒。其中什麼是邪不等戒呢？就是指墮入我見（認為存在真實的「我」）、墮入人見（認為存在真實的人）、墮入眾生見（認為存在真實的眾生）、墮入壽命見（認為存在真實的壽命）、墮入士夫見（認為存在真實的士夫）、墮入斷見（認為人死後一切都斷滅）、墮入常見（認為事物永恒不變）、墮入邪見（錯誤的見解）、墮入憍慢（驕傲自大）、墮入貪慾（貪婪的慾望）、墮入瞋恚（憤怒和憎恨）、墮入愚癡（缺乏智慧）、墮入欲界（充滿慾望的世界）、墮入（有形的世界）、墮入無（無形的世界）、墮入執著分別（對事物進行執著和分別）。天子！這是簡略地說墮入一切不善法中，墮入追隨惡知識，錯誤地執取一切法，墮入不知道解脫之處。天子應當知道，這叫做受邪不等戒。天子！那麼什麼是受正平等戒呢？就是指空是平等、無相是平等、無愿是平等。天子！如果能夠這樣進入三解脫門（空解脫門、無相解脫門、無愿解脫門），如實地覺知，不分別不思念，對於一切法沒有退轉，天子！這叫做受正平等戒。再者，天子！如果貪慾生起、瞋恚生起、愚癡生起、愛和無明生起、我見生起、以我見為根本的六十二種邪見生起、三種邪行生起、四種顛倒生起，乃至八邪、九惱、十不善業道等生起，因此叫做受正戒。天子！譬如一切種子、草木、樹林，都依靠大地而生長，大地平等而沒有分別心。同樣，天子！如果在佛法中正確地受戒，就能具足成就。天子！譬如一切草木種子，依靠大地而得以增長。天子！應當這樣具足受持正戒。為什麼呢？因為安住于戒，道法就會增長，就像種子一樣。又像種子增長而得以成就。同樣，安住于戒，所有一切助菩提的功德也會增長。』

【English Translation】 English version: 'If one can refrain from receiving the full precepts, that is what is called true renunciation.' Good Dwelling Intent asked: 'Great One! Why do you say such things?' Manjushri replied: 'Son of Heaven! As the World Honored One said, there are only two ways to receive the full precepts. What are the two? One is receiving the right and equal precepts, and the other is receiving the wrong and unequal precepts. Among these, what are the wrong and unequal precepts? They refer to falling into the view of self (believing in a real 'self'), falling into the view of person (believing in real persons), falling into the view of sentient beings (believing in real sentient beings), falling into the view of lifespan (believing in a real lifespan), falling into the view of a man (believing in a real man), falling into the view of annihilation (believing that everything ceases after death), falling into the view of permanence (believing that things are eternal and unchanging), falling into wrong views, falling into arrogance, falling into greed, falling into anger, falling into ignorance, falling into the desire realm, falling into the realm of form, falling into the formless realm, falling into attachment and discrimination. Son of Heaven! This is a brief explanation of falling into all unwholesome dharmas, falling into following evil teachers, wrongly grasping all dharmas, and falling into not knowing the place of liberation. Son of Heaven, you should know that this is called receiving the wrong and unequal precepts. Son of Heaven! Then what is receiving the right and equal precepts? It means that emptiness is equality, signlessness is equality, and wishlessness is equality. Son of Heaven! If one can enter the three doors of liberation (emptiness, signlessness, and wishlessness) in this way, truly realize, not discriminate, not think, and not regress in all dharmas, Son of Heaven! This is called receiving the right and equal precepts. Furthermore, Son of Heaven! If greed arises, if anger arises, if ignorance arises, if love and ignorance arise, if the view of self arises, if the sixty-two wrong views based on the view of self arise, if the three wrong actions arise, if the four inversions arise, and even if the eight wrong paths, the nine vexations, and the ten unwholesome karmic paths arise, therefore it is called receiving the right precepts. Son of Heaven! For example, all seeds, grasses, trees, and forests grow depending on the earth, and the earth is equal and has no discriminating mind. Likewise, Son of Heaven! If one correctly receives the precepts in the Buddha Dharma, one will fully achieve. Son of Heaven! Just as all seeds of grasses and trees grow by relying on the earth. Son of Heaven! One should thus fully receive the right precepts. Why? Because by abiding in the precepts, the path of dharma will grow, just like the seeds. And just as the seeds grow and achieve. Likewise, by abiding in the precepts, all the merits that aid Bodhi will also grow.'

提分法出生增長得名成就，天子！是為過去未來現在諸佛世尊一切聲聞受正戒也，所謂入彼三解脫門，一切戲論語言滅處。天子當知，若能如是受具戒者，是名受正，非不正也。」

爾時文殊師利復語善住意天子言：「天子！我今更于如是出家、如是受具，如是教曰：『諸善男子！汝今若能不持禁戒，如是則為真實持也。』」

善住意言：「大士！以何義故作如斯說？」

文殊師利言：「天子！一切諸法悉無所取故無可持。云何此戒而獨有持？天子！戒若可持則持三界。天子！于汝意者以何為戒？」

善住意言：「大士！若能具足波羅提木叉者，是名為戒。」

文殊師利言：「天子！云何名為波羅提木叉？」

善住意言：「大士！所謂持身及以口意，三業具足，是則名為波羅提木叉也。」

文殊師利言：「天子！于意云何？今是現前何處有是身業可作？如是過去未來亦無有作。彼皆無作、無有像貌，可得言有或青或黃或赤或白及頗梨色耶？」

善住意言：「不也。大士！」

文殊師利言：「天子！彼名何等？云何而說？」

善住意言：「彼名無為，實不可說，如是乃至意作亦然。」

文殊師利言：「天子！于意云何？彼無為者可作有為乎？」

【現代漢語翻譯】現代漢語譯本『提分法』（指佛陀的教誨）的出生、增長、得名和成就，天子啊！這是過去、未來和現在所有佛陀世尊以及一切聲聞弟子接受正戒的方式，也就是進入那三個解脫之門，一切戲論言語都止息的地方。天子，你要知道，如果能夠這樣受持具足戒，這才是真正的受戒，而不是不正確的受戒。當時，文殊師利菩薩又對善住意天子說：『天子！我現在進一步說明這樣的出家、這樣的受具足戒，以及這樣的教導：諸位善男子！你們如果能夠不執著于持戒，這才是真正的持戒。』善住意天子說：『大士！這是什麼意思，您為何這樣說？』文殊師利菩薩說：『天子！一切諸法都沒有可以執取的地方，所以也沒有什麼可以持守的。為什麼只有戒律需要特別去持守呢？天子！如果戒律可以被執持，那麼就能執持三界。天子！你認為什麼是戒律呢？』善住意天子說：『大士！如果能夠具足波羅提木叉（別解脫戒），這就叫做戒律。』文殊師利菩薩說：『天子！什麼叫做波羅提木叉呢？』善住意天子說：『大士！所謂持守身、口、意三業，使之具足，這就叫做波羅提木叉。』文殊師利菩薩說：『天子！你認為如何？現在眼前哪裡有身業可以去做？過去和未來也沒有身業可做。它們都是無作、沒有形相的，可以說它們是存在，或者有青、黃、赤、白以及琉璃色嗎？』善住意天子說：『不是的，大士！』文殊師利菩薩說：『天子！它們的名字是什麼？又如何描述它們呢？』善住意天子說：『它們名為無為，實際上不可說，乃至意業也是如此。』文殊師利菩薩說：『天子！你認為如何？那無為之法可以變成有為之法嗎？』

【English Translation】 English version The birth, growth, naming, and accomplishment of 『Tifenfa』 (referring to the Buddha's teachings), O son of heaven! This is how all Buddhas, World Honored Ones of the past, future, and present, and all Shravakas receive the true precepts, that is, entering those three gates of liberation, where all discursive language ceases. O son of heaven, you should know that if one can receive the complete precepts in this way, this is called true reception, not incorrect reception. At that time, Manjushri Bodhisattva further said to the son of heaven, Good Dwelling Mind: 『O son of heaven! I will now further explain such renunciation, such reception of complete precepts, and such teachings: O good men! If you can not cling to the precepts, this is true adherence.』 The son of heaven, Good Dwelling Mind, said: 『Great One! What is the meaning of this, why do you say so?』 Manjushri Bodhisattva said: 『O son of heaven! All dharmas have no place to be grasped, so there is nothing to hold onto. Why should only the precepts need to be specifically held onto? O son of heaven! If the precepts could be held, then one could hold onto the three realms. O son of heaven! What do you think is a precept?』 The son of heaven, Good Dwelling Mind, said: 『Great One! If one can fully possess the Pratimoksha (individual liberation precepts), this is called a precept.』 Manjushri Bodhisattva said: 『O son of heaven! What is called Pratimoksha?』 The son of heaven, Good Dwelling Mind, said: 『Great One! It is said that holding onto the three karmas of body, speech, and mind, making them complete, this is called Pratimoksha.』 Manjushri Bodhisattva said: 『O son of heaven! What do you think? Where is there any bodily karma to be done right now? There is no bodily karma to be done in the past or future either. They are all uncreated, without form, can it be said that they exist, or that they are blue, yellow, red, white, or crystal-colored?』 The son of heaven, Good Dwelling Mind, said: 『No, Great One!』 Manjushri Bodhisattva said: 『O son of heaven! What are their names? And how are they described?』 The son of heaven, Good Dwelling Mind, said: 『They are called unconditioned, and are actually indescribable, and so is the karma of the mind.』 Manjushri Bodhisattva said: 『O son of heaven! What do you think? Can that which is unconditioned become conditioned?』

善住意言：「不也。大士！」

文殊師利言：「天子！以是義故我如斯說，彼若不持名真持戒。天子！若言增上戒學、增上心學、增上慧學者，為學實際。當如是知，無所持故言增上戒學，無所知故言增上心學，無所見故言增上慧學。如是心不分別故、不憶念故、不生殊異故，名最上心學。如心學，戒慧亦爾。天子！若不得心則不念戒，若不念戒則不思慧，若不思慧則無復起一切疑惑，既無疑惑則不持戒，若不持戒是則名為真持戒也。天子當知，彼持戒者則無所欲，無所欲故則無退還，無退還故彼則清凈，彼清凈故則得解脫，彼解脫故則得精進，彼精進故則無有漏，彼無漏故則住正行，住正行故則無像貌，無像貌故即是虛空。何以故？以彼虛空無形相故。是故天子！若有人能如是學者則為不學，彼無學故則為真學。於何處學謂無處學？云何無處？謂空平等。天子！若能正住空平等者，是則名為真住戒學。」

爾時文殊師利復語善住意天子言：「天子！若人能作如是出家、如是受具，我復教彼如是言曰：『諸善男子！汝今若能受彼一切三千大千世界篤信檀越供養眾具，而能于中不起分別、不念報恩，是乃名為清凈持戒。』」

善住意言：「大士！以何義故作如斯說？」

文殊師利言：「

【現代漢語翻譯】現代漢語譯本善住意（菩薩名）說：『不是這樣的，大士（對菩薩的尊稱）！』文殊師利（菩薩名）說：『天子（對天神的尊稱）！正因為這個道理我才這樣說，如果他不執著于持戒之名，才是真正的持戒。天子！如果說增上戒學、增上心學、增上慧學，是爲了學習實相。應當這樣理解，因為沒有執著于所持之戒，所以說是增上戒學；因為沒有執著于所知之法，所以說是增上心學；因為沒有執著于所見之相，所以說是增上慧學。像這樣，心不分別、不憶念、不產生特殊差異，就稱為最上的心學。心學如此，戒學和慧學也是如此。天子！如果不能得到心，就不會執著于戒；如果不執著于戒，就不會思慮慧；如果不思慮慧，就不會再產生一切疑惑；既然沒有疑惑，就不會執著于持戒；如果不執著于持戒，這才是真正的持戒。天子應當知道，那些持戒的人就沒有慾望，沒有慾望就不會退轉，不退轉就清凈，清凈就得到解脫，解脫就得到精進，精進就沒有煩惱，沒有煩惱就安住于正行，安住于正行就沒有形相，沒有形相就是虛空。為什麼呢？因為虛空沒有形相。所以天子！如果有人能夠這樣學習，就是不學習，因為他沒有執著于學習，所以才是真正的學習。在何處學習呢？就是無處可學。什麼是無處呢？就是空性平等。天子！如果能夠安住于空性平等，就稱為真正的安住于戒學。』這時，文殊師利又對善住意天子說：『天子！如果有人能夠這樣出家、這樣受具足戒，我還要教導他們說：『各位善男子！你們現在如果能夠接受所有三千大千世界篤信的施主供養的物品，而能夠不分別、不念報恩，這才是清凈的持戒。』善住意說：『大士！因為什麼道理這樣說呢？』文殊師利說：

【English Translation】 English version Shubha-sthita-mati (a Bodhisattva's name) said, 'It is not so, Great Being (a respectful term for Bodhisattva)!' Manjushri (a Bodhisattva's name) said, 'Son of Heaven (a respectful term for a celestial being)! It is for this reason that I say so. If one does not cling to the name of keeping precepts, that is true keeping of precepts. Son of Heaven! If one speaks of superior training in precepts, superior training in mind, and superior training in wisdom, it is for the sake of learning the true reality. One should understand it thus: because there is no clinging to what is kept, it is called superior training in precepts; because there is no clinging to what is known, it is called superior training in mind; because there is no clinging to what is seen, it is called superior training in wisdom. In this way, the mind does not discriminate, does not remember, and does not give rise to special differences, and this is called the supreme training in mind. As is the training in mind, so are the training in precepts and wisdom. Son of Heaven! If one does not attain the mind, one will not cling to precepts; if one does not cling to precepts, one will not contemplate wisdom; if one does not contemplate wisdom, one will no longer give rise to all doubts; since there are no doubts, one will not cling to keeping precepts; if one does not cling to keeping precepts, this is called true keeping of precepts. Son of Heaven, you should know that those who keep precepts have no desires; having no desires, they will not regress; not regressing, they are pure; being pure, they attain liberation; attaining liberation, they attain diligence; attaining diligence, they have no outflows; having no outflows, they abide in right conduct; abiding in right conduct, they have no form; having no form, they are emptiness. Why? Because emptiness has no form. Therefore, Son of Heaven! If someone can learn in this way, it is not learning; because they do not cling to learning, it is true learning. Where does one learn? It is nowhere to learn. What is nowhere? It is emptiness and equality. Son of Heaven! If one can abide in emptiness and equality, this is called truly abiding in the training of precepts.' At that time, Manjushri again said to the Son of Heaven, Shubha-sthita-mati, 'Son of Heaven! If someone can take ordination in this way and receive full ordination in this way, I will also teach them, saying: 'Good men! If you can now receive all the offerings from the faithful donors of the entire three thousand great thousand worlds, and can be without discrimination and without thoughts of repaying kindness, this is called pure keeping of precepts.' Shubha-sthita-mati said, 'Great Being! For what reason do you say this?' Manjushri said,

天子！所謂若人取彼施者、受者、財物三事故，是為報恩。又若見彼是為報恩，若思惟彼是為報恩，若分別彼是為報恩。天子！若不見彼不取彼、不思惟彼、不分別彼者，有何可報？何以故？以從本來畢竟清凈，如是報故。天子！彼若取若見、若思惟、若分別及念報者，是謂凡夫，非阿羅漢。所以者何？是諸凡夫於一切時常行取著，思量分別此受彼與、彼垢此凈，以是分別故有報恩。云何報恩？謂諸凡夫于生死有取後生身，是故於彼欲行報恩。天子！諸阿羅漢不受後有，畢竟不見、不思量、不分別，無有此彼，更不受身，當於何處而報恩也？天子！若受彼施，當行三凈然後乃受。何謂三凈？一不見己身即無施者，二不見他人即無受者，三不見財物即無施事。天子！如是三凈則畢竟凈，如斯凈已復何用報？天子！以是義故我如是說，若受三千大千世界篤信檀越一切眾具，不分別、不念報者，是名世間真勝福田，是真出家、是凈持戒。」

爾時文殊師利復語善住意天子言：「天子！我與彼人如是出家、如是戒已，當復教言：『諸善男子！汝今若能不行阿蘭拏不在聚落、不處近不住遠、不獨坐不眾居、不多言不杜默、不乞食不受請、不事糞掃衣不受他衣缽、不多貪不少欲、不多求不知足、不樹下不露地、不服腐爛藥不

【現代漢語翻譯】現代漢語譯本：天子啊！所謂如果有人執著于施者、受者和財物這三件事，就認為這是報恩。又如果看到這些就認為是報恩，如果思索這些就認為是報恩，如果分別這些就認為是報恩。天子啊！如果看不到這些，不執著于這些，不思索這些，不分別這些，又有什麼可以報答的呢？為什麼呢？因為從本來就是畢竟清凈的，所以這樣報答。天子啊！如果執著于接受、看到、思索、分別以及想著報答的人，這叫做凡夫，不是阿羅漢（已證悟的聖者）。為什麼呢？因為這些凡夫在一切時候常常執著于接受，思量分別這個接受那個給予，那個是污垢這個是清凈，因為有這樣的分別所以才有報恩。如何報恩呢？就是說凡夫在生死輪迴中執著于來世的身體，所以想要報恩。天子啊！阿羅漢不受後世的果報，畢竟看不到，不思量，不分別，沒有這個那個，不再接受身體，又在哪裡報恩呢？天子啊！如果接受別人的佈施，應當行三凈然後才接受。什麼是三凈呢？一是不見自己，就沒有施者；二是不見他人，就沒有受者；三是不見財物，就沒有施捨的事情。天子啊！像這樣的三凈就是畢竟清凈，像這樣清凈了又何必報答呢？天子啊！因為這個道理我這樣說，如果接受三千大千世界篤信的施主的一切供養，不分別，不念著報答，這就叫做世間真正的殊勝福田，是真正的出家，是清凈持戒。這時，文殊師利（智慧的象徵）又對善住意天子說：『天子啊！我與那個人這樣出家，這樣持戒后，應當再教導說：『各位善男子！你們現在如果能夠不行阿蘭拏（寂靜處），不在村落，不處在近處也不處在遠處，不獨坐也不群居，不多說話也不沉默，不乞食也不接受邀請，不穿糞掃衣也不接受別人的衣服和缽，不多貪也不少欲，不多求也不知足，不在樹下也不在露天，不服用腐爛的藥物也不服用新鮮的藥物。』

【English Translation】 English version: O Son of Heaven! It is said that if a person clings to the three things—the giver, the receiver, and the gift—they consider it repaying kindness. Furthermore, if they see these things, they consider it repaying kindness; if they contemplate these things, they consider it repaying kindness; if they discriminate these things, they consider it repaying kindness. O Son of Heaven! If one does not see these things, does not cling to these things, does not contemplate these things, and does not discriminate these things, what is there to repay? Why is that? Because from the very beginning, it is ultimately pure, and thus it is repaid. O Son of Heaven! If one clings to receiving, seeing, contemplating, discriminating, and thinking of repaying, this is called an ordinary person, not an Arhat (an enlightened being). Why is that? Because these ordinary people at all times constantly cling to receiving, thinking and discriminating about this receiving and that giving, that is defiled and this is pure. Because of this discrimination, there is the idea of repaying kindness. How is kindness repaid? It is said that ordinary people in the cycle of birth and death cling to the next life's body, and therefore they want to repay kindness. O Son of Heaven! Arhats do not receive future existence, they ultimately do not see, do not contemplate, do not discriminate, there is no this or that, they no longer receive a body, so where would they repay kindness? O Son of Heaven! If one receives a gift, one should practice the three purities before receiving it. What are the three purities? First, not seeing oneself, thus there is no giver; second, not seeing others, thus there is no receiver; third, not seeing the gift, thus there is no act of giving. O Son of Heaven! Such three purities are ultimately pure, and having become pure in this way, what need is there to repay? O Son of Heaven! Because of this meaning, I say this: if one receives all the offerings from the faithful donors of the three thousand great thousand worlds, without discriminating and without thinking of repaying, this is called the true and supreme field of merit in the world, it is true renunciation, it is pure observance of precepts. At that time, Manjushri (symbol of wisdom) again spoke to the Son of Heaven, Good Dwelling Mind, saying: 'O Son of Heaven! After I and that person have renounced the world in this way and observed the precepts in this way, we should further teach them, saying: 'Good men! If you are now able to not practice in Aranya (a quiet place), not be in villages, not be near nor far, not sit alone nor in a group, not speak much nor be silent, not beg for food nor accept invitations, not wear discarded rags nor accept others' clothes and bowls, not be greedy nor have few desires, not seek much nor be content, not be under trees nor in the open, not take rotten medicine nor fresh medicine.'

受肉與蘇，善男子！汝若能於一切頭陀不起分別如是行者，則名具足行頭陀也。』何以故？若以憶念分別行者，即是我慢心見諸相。天子！若如是行則如是念，我受糞掃衣、我行乞食、我住樹下、我坐露地、我行阿蘭拏、我服腐爛藥、我少欲、我知足、我行頭陀。天子！若正行者不生如是念。所以者何？為彼無有一切分別故。彼于爾時尚不見我，況當計有頭陀功德？若見有者，無有是處。天子！是故若有如是行頭陀，不憶念、不分別，我則說為真頭陀也。何以故？天子！若斯人者，拂去貪慾、拂去瞋恚、拂去愚癡、拂去三界、拂去五陰、拂去十二入、拂去十八界，如是我說為真頭陀。何以故？以彼頭陀，不取不捨、不思不念、不修不行、非法非非法，是故我說真頭陀也。」

爾時文殊師利復語善住意天子言：「天子！我與彼人如是出家、如是行已，當復教言：『諸善男子！汝今若能不觀四聖諦、不修四念處、不修四正勤、不修四如意足、不修五根、不修五力、不修七覺分、不修八聖道，不修三十七助菩提法、莫證三解脫門。』何以故？天子！彼聖諦者入無生相，不可念知、不可修證。所以者何？彼無生中雲何言證？天子！是故我言，夫念處者非念非思一切諸法，故言念處。天子！若比丘不住欲界、不住色界、不

【現代漢語翻譯】現代漢語譯本：『受肉與蘇，善男子！如果你能對所有頭陀行（苦行）不起分別心，像這樣修行，就稱為圓滿地修行頭陀行。』為什麼呢？如果以憶念和分別心來修行，那就是我慢心，會執著于各種表象。天子！如果這樣修行，就會這樣想：『我穿著糞掃衣，我乞食，我住在樹下，我坐在露天，我住在寂靜處，我服用腐爛的藥物，我少欲，我知足，我修行頭陀。』天子！如果真正修行的人，不會產生這樣的念頭。為什麼呢？因為他沒有任何分別心。在那時，他甚至看不到『我』的存在，更何況會認為有頭陀的功德呢？如果認為有，那是不可能的。天子！因此，如果有人這樣修行頭陀行，不憶念，不分別，我就說他是真正的頭陀行者。為什麼呢？天子！如果這個人，拂去貪慾，拂去瞋恚，拂去愚癡，拂去三界，拂去五陰，拂去十二入，拂去十八界，我就說他是真正的頭陀行者。為什麼呢？因為他的頭陀行，不取不捨，不思不念，不修不行，既不是法也不是非法，所以我說他是真正的頭陀行者。」

這時，文殊師利菩薩又對善住意天子說：『天子！我和那個人這樣出家，這樣修行之後，還要教導他們說：『諸位善男子！你們現在如果能不觀察四聖諦，不修四念處，不修四正勤，不修四如意足，不修五根，不修五力，不修七覺分，不修八聖道，不修三十七道品，不要證得三解脫門。』為什麼呢？天子！那些聖諦進入無生之相，不可思念，不可修證。為什麼呢？在無生之中，怎麼能說證得呢？天子！因此我說，所謂的念處，不是念也不是思，一切諸法都是如此，所以稱爲念處。天子！如果比丘不住在欲界，不住在**，不

【English Translation】 English version: 'O Son of Good Family, if you can practice all the dhuta (ascetic practices) without any discrimination, then you are said to be fully practicing the dhuta.' Why is that? If one practices with remembrance and discrimination, it is the mind of arrogance, seeing various forms. O Son of Heaven, if one practices like this, one will think: 'I wear rag robes, I beg for food, I live under trees, I sit in the open, I live in secluded places, I take rotten medicine, I have few desires, I am content, I practice dhuta.' O Son of Heaven, if one truly practices, one will not have such thoughts. Why is that? Because they have no discrimination. At that time, they do not even see the existence of 'I', let alone think there is merit in dhuta. If one thinks there is, it is impossible. O Son of Heaven, therefore, if someone practices dhuta like this, without remembrance, without discrimination, I say they are true dhuta practitioners. Why is that? O Son of Heaven, if this person casts away greed, casts away anger, casts away ignorance, casts away the three realms, casts away the five skandhas, casts away the twelve entrances, casts away the eighteen realms, I say they are true dhuta practitioners. Why is that? Because their dhuta practice neither takes nor abandons, neither thinks nor remembers, neither cultivates nor practices, neither is dharma nor non-dharma, therefore I say they are true dhuta practitioners.'

At that time, Manjushri Bodhisattva again said to the Son of Heaven, Good Dwelling Mind: 'O Son of Heaven, after I and that person have left home and practiced like this, we should further teach them: 'O good men, if you can now not observe the Four Noble Truths, not cultivate the Four Foundations of Mindfulness, not cultivate the Four Right Exertions, not cultivate the Four Bases of Supernatural Power, not cultivate the Five Roots, not cultivate the Five Powers, not cultivate the Seven Factors of Enlightenment, not cultivate the Eightfold Noble Path, not cultivate the thirty-seven aids to enlightenment, do not attain the three doors of liberation.' Why is that? O Son of Heaven, those Noble Truths enter the state of non-arising, they cannot be thought of, cannot be cultivated and attained. Why is that? In non-arising, how can one say one has attained? O Son of Heaven, therefore I say, the so-called foundations of mindfulness are neither thought nor remembrance, all dharmas are like this, therefore they are called foundations of mindfulness. O Son of Heaven, if a bhikshu does not dwell in the desire realm, does not dwell in the form realm, does not

住無色界，故言比丘不住四念處思修四念處。云何思修？如彼不思不修故言思修。如是次第乃至三十七種助菩提法，應如是知。天子！若彼禪行比丘於一切法悉無所得，無所得故不思念、不分別、不修不證。何以故？天子！彼諸法但有名。如三十七助菩提法，彼雖有名而不可得，唯以分別因緣故生。一相無相，以如是名故如是說，其說亦無。故彼雖複名字證知，終不可得，是則名為如實覺知三十七種助菩提法。」

時彼善住意天子復白文殊師利言：「大士！所言禪行比丘，何等名為禪行比丘耶？」

文殊師利言：「天子！若彼比丘於一切法但取一行極隨順者——所謂無生——是為禪行。又復無有少法可取，是為禪行。又不取何法？所謂不取此世彼世、不取三界，乃至不取一切諸法。如是平等，是為禪行。天子！如禪行者，乃至無有一法相應，無合無散是為禪行。」

爾時彼會大眾多有無量百千眾生，咸有疑心：「今此文殊師利所說如是，云何得與聖說相應？所以者何？世尊恒說，若人能入三解脫門名為涅槃。又如佛說，若有修行三十七種助菩提法便證涅槃。然而今者文殊師利更如是說，不應修是助菩提行，亦莫入彼三解脫門。將非文殊師利虛妄說耶？」

於是文殊師利知諸比丘及以眾會咸皆

【現代漢語翻譯】現代漢語譯本：

『住』無所住，所以說比丘不住在四念處，也不以四念處來思維修行。如何思維修行呢？就像他既不思也不修，所以才說是思維修行。像這樣依次類推，乃至三十七種助菩提法，都應該這樣理解。天子！如果那位禪修的比丘對於一切法都無所得，因為無所得，所以不思念、不分別、不修不證。為什麼呢？天子！那些法都只是有名而已。比如三十七助菩提法，它們雖然有名，但實際上是不可得的，只是因為分別因緣才產生。它們的一相是無相的，因為有這樣的名稱所以這樣說，而這種說法本身也是虛無的。所以，即使通過名字認知它們，最終也是不可得的，這才是真正如實覺知三十七種助菩提法。』當時，善住意天子又問文殊師利：『大士！您所說的禪行比丘，什麼叫做禪行比丘呢？』文殊師利說：『天子！如果那位比丘對於一切法只取一個最順應的行——也就是無生——這就是禪行。而且沒有任何法可以執取，這也是禪行。又不執取什麼法呢？就是不執取此世彼世，不執取三界，乃至不執取一切諸法。像這樣平等，就是禪行。天子！像禪行者，甚至沒有一法與之相應，無合無散，這就是禪行。』當時，在場的眾多人中有無數百千眾生，都心生疑惑：『現在文殊師利所說的這些，怎麼能與聖人的教導相符呢？為什麼呢？世尊常常說，如果有人能夠進入三解脫門就叫做涅槃。又如佛所說，如果修行三十七種助菩提法就能證得涅槃。然而現在文殊師利卻這樣說，不應該修習這些助菩提行，也不要進入三解脫門。難道文殊師利是在說妄語嗎？』這時，文殊師利知道各位比丘以及大眾都心生疑惑，

【English Translation】 English version:

'There is no 'abiding', therefore it is said that a Bhikshu does not abide in the Four Foundations of Mindfulness, nor does he contemplate and cultivate the Four Foundations of Mindfulness. How does one contemplate and cultivate? It is like he neither contemplates nor cultivates, hence it is called contemplation and cultivation. In this way, step by step, up to the thirty-seven aids to enlightenment, one should understand them in this way. Son of Heaven! If that meditating Bhikshu has no attainment in all dharmas, because there is no attainment, he does not contemplate, does not discriminate, does not cultivate, and does not realize. Why is that? Son of Heaven! Those dharmas are merely names. For example, the thirty-seven aids to enlightenment, although they have names, are actually unattainable, and only arise due to discriminating conditions. Their one characteristic is no characteristic, and because of such names, they are spoken of in this way, but even this speaking is also empty. Therefore, even if one recognizes them through names, they are ultimately unattainable, and this is called truly knowing the thirty-seven aids to enlightenment.' At that time, the Son of Heaven, Good Abiding Mind, again asked Manjushri: 'Great Bodhisattva! What is meant by a meditating Bhikshu, as you have spoken of?' Manjushri said: 'Son of Heaven! If that Bhikshu, regarding all dharmas, only takes one most conforming practice—that is, non-arising—this is meditation. Furthermore, there is no dharma that can be grasped, this is meditation. And what dharma is not grasped? That is, not grasping this world or the other world, not grasping the three realms, and even not grasping all dharmas. Such equality is meditation. Son of Heaven! For a meditator, there is not even one dharma that corresponds, neither union nor separation, this is meditation.' At that time, among the great assembly, there were countless hundreds of thousands of beings who all had doubts: 'What Manjushri is saying now, how can it be in accordance with the teachings of the sages? Why is that? The World Honored One always says that if a person can enter the three doors of liberation, it is called Nirvana. Also, as the Buddha said, if one cultivates the thirty-seven aids to enlightenment, one will attain Nirvana. However, now Manjushri says that one should not cultivate these aids to enlightenment, nor should one enter the three doors of liberation. Could it be that Manjushri is speaking falsely?' At this time, Manjushri knew that the Bhikshus and the assembly all had doubts,

有疑，即語尊者舍利弗言：「大德！汝於今者最可證信，世尊記汝智慧第一。大德！汝於何時證離欲法？且當證法時，豈不見四諦耶？」

舍利弗言：「不也。」

「豈不修三十七助菩提分法耶？」

曰：「不也。」

「豈不入三解脫門耶？」

曰：「不也。大士！我于爾時乃至無有一法可見可除、可修可證、可選擇者。所以者何？一切諸法無為、無生、無言、是空。若是空者，有何可證？」說此法時，眾中有三萬比丘於法漏盡心得解脫。

大寶積經卷第一百四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百五

隋天竺三藏達摩笈多譯善住意天子會第三十六之四破二乘相品第七之二

爾時善住意天子贊文殊師利言：「善哉善哉。大士！仁今真是聰辯利智，快說如斯甚深空忍。」

文殊師利言：「天子！我非如是聰辯利智。夫利智者則是一切嬰兒凡夫。何以故？天子！一切凡夫是名利智。何等利智？所謂地獄利智、畜生利智、餓鬼利智、閻摩利智，乃至三界一切利智。如是取著相應，得言利智。所以者何？不知生死煩惱先際故。天子！是故彼諸凡夫，著貪慾利、著瞋恚利、著愚癡利，乃至與彼諸見名色取著相應，故言利智。

【現代漢語翻譯】現代漢語譯本有人心存疑惑，就問尊者舍利弗說：『大德！您現在是最值得信任的，世尊曾記說您智慧第一。大德！您在什麼時候證得離欲之法？當您證法的時候，難道沒有見到四諦嗎？』舍利弗回答說：『沒有。』『難道沒有修習三十七道品（三十七種幫助達到菩提的修行方法）嗎？』回答說：『沒有。』『難道沒有進入三解脫門（空解脫門、無相解脫門、無愿解脫門）嗎？』回答說：『沒有。大士！我那時甚至沒有一法是可見、可除、可修、可證、可選擇的。為什麼呢？因為一切諸法都是無為（不依賴因緣）、無生（沒有生起）、無言（無法用語言表達）、是空（沒有自性）的。既然是空，有什麼可以證得呢？』當說此法時，眾中有三萬比丘，因法漏盡，心得解脫。《大寶積經》卷第一百四《大正藏》第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第一百五隋朝天竺三藏達摩笈多譯《善住意天子會》第三十六之四《破二乘相品》第七之二當時，善住意天子讚歎文殊師利說：『善哉善哉！大士！您現在真是聰辯利智，能如此快速地說出如此甚深的空忍之理。』文殊師利說：『天子！我並非如此聰辯利智。所謂的利智，其實是一切嬰兒凡夫。為什麼呢？天子！一切凡夫都可稱為利智。什麼是利智呢？就是所謂的地獄利智、畜生利智、餓鬼利智、閻摩利智，乃至三界一切的利智。像這樣與執著相應的，才可稱為利智。為什麼呢？因為他們不知道生死煩惱的根本原因。天子！因此，那些凡夫，執著于貪慾之利、執著于嗔恚之利、執著于愚癡之利，乃至與那些見解、名色執著相應，所以才稱為利智。』

【English Translation】 English version Having doubts, someone spoke to the Venerable Śāriputra, saying: 'Great Virtue! You are the most trustworthy now, and the World Honored One has recorded that you are first in wisdom. Great Virtue! When did you realize the Dharma of detachment? And when you realized the Dharma, did you not see the Four Noble Truths?' Śāriputra replied: 'No.' 'Did you not cultivate the thirty-seven aids to enlightenment (thirty-seven practices that help achieve Bodhi)?' He replied: 'No.' 'Did you not enter the three doors of liberation (emptiness, signlessness, and wishlessness)?' He replied: 'No. Great Being! At that time, I did not even see a single Dharma that could be seen, removed, cultivated, realized, or chosen. Why? Because all Dharmas are unconditioned (not dependent on causes), unarisen (without origination), inexpressible (beyond language), and empty (without inherent existence). If they are empty, what is there to realize?' When this Dharma was spoken, thirty thousand Bhikṣus in the assembly, due to the exhaustion of their outflows, attained liberation of mind. The Great Treasure Collection Sutra, Scroll 104 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Scroll 105 Translated by Tripiṭaka Dharmagupta of India during the Sui Dynasty, The Assembly of the Son of Heaven Good Dwelling Intent, Thirty-sixth of Four, Chapter Seven, Section Two on Breaking the Characteristics of the Two Vehicles At that time, the Son of Heaven Good Dwelling Intent praised Mañjuśrī, saying: 'Excellent, excellent! Great Being! You are truly intelligent and wise now, and you quickly speak of such profound forbearance of emptiness.' Mañjuśrī said: 'Son of Heaven! I am not so intelligent and wise. Those who are considered intelligent are all infant ordinary beings. Why? Son of Heaven! All ordinary beings are called intelligent. What is intelligence? It is the so-called intelligence of hell, the intelligence of animals, the intelligence of hungry ghosts, the intelligence of Yama, and even all the intelligence of the three realms. Such attachment is called intelligence. Why? Because they do not know the root cause of the afflictions of birth and death. Son of Heaven! Therefore, those ordinary beings are attached to the benefit of greed, the benefit of hatred, the benefit of ignorance, and even to those views, names, and forms, and their attachments, hence they are called intelligent.'

非謂諸佛世尊及聲聞緣覺得忍菩薩有斯利智，是乃名為一切凡夫取相利智也。」

於是善住意天子復問文殊師利言：「大士！仁今所說，欲顯智耶？」

文殊師利言不也。善住意言。欲隨行耶。文殊師利言：「不也。」

善住意言：「欲隨句耶？」

文殊師利言：「如是如是。天子！我由字句。」

善住意言：「大士！仁今何故如斯說耶？」

文殊師利言：「天子！若諸菩薩於一字一句初不移動，然彼字句義門處所近遠淺深皆如實知，謂知空處、知無相處、知無愿處、知遠離處、知無所有處、知無生處、知如如處，而於其間無受無作、無解無知，是故得言唯字句耳。」

爾時世尊贊文殊師利言：「善哉善哉。文殊師利！汝今已得陀羅尼故，乃能如是分別說也。」

文殊師利白佛言：「世尊！我實不得彼陀羅尼。何以故？世尊！若有得是陀羅尼者，斯則名為愚癡凡夫。非佛世尊及諸菩薩得陀羅尼。所以者何？世尊！彼諸凡夫癡眾生等有取著故得陀羅尼。取著何等？所謂取著我故得陀羅尼、取著人故得陀羅尼、取著壽命故得陀羅尼、取著丈夫故得陀羅尼、取著斷滅故得陀羅尼、取著常恒故得陀羅尼、取著貪慾故得陀羅尼、取著瞋恚故得陀羅尼、取著愚癡故得陀羅尼、取

【現代漢語翻譯】現代漢語譯本：『這並非是諸佛世尊（Buddha，覺悟者）以及聲聞（Śrāvaka，通過聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）和得忍菩薩（Bodhisattva，發願成佛的修行者）才有的這種敏銳智慧，這實際上是所有凡夫執著于表象的敏銳智慧。』於是，善住意天子（Sudhi-mati，一位天神）再次問文殊師利（Mañjuśrī，智慧的象徵）說：『大士（Mahāsattva，偉大的修行者）！您現在所說的，是想闡明智慧嗎？』文殊師利回答說：『不是的。』善住意問：『是想隨順修行嗎？』文殊師利說：『也不是。』善住意問：『是想隨順字句嗎？』文殊師利說：『是的，是的。天子！我通過字句來表達。』善住意問：『大士！您為何這樣說呢？』文殊師利說：『天子！如果菩薩對於一個字一句，最初都不執著移動，然而對於字句的意義、門徑、處所、遠近、深淺都能如實了知，即了知空性（Śūnyatā，一切事物無自性的本質）、了知無相（Animitta，沒有固定不變的形態）、了知無愿（Apraṇihita，不執著于任何願望）、了知遠離（Viveka，遠離煩惱）、了知無所有（Ākiṃcanya，沒有任何執著）、了知無生（Anutpāda，不生不滅的真理）、了知如如（Tathatā，真如實相），並且在這些了知中沒有感受、沒有造作、沒有理解、沒有認知，所以才能說只是字句而已。』這時，世尊（Bhagavān，佛的尊稱）讚歎文殊師利說：『說得好啊，說得好啊！文殊師利！你現在已經得到了陀羅尼（Dhāraṇī，總持一切法義的記憶力），所以才能這樣分別解說。』文殊師利對佛說：『世尊！我實際上並沒有得到那個陀羅尼。為什麼呢？世尊！如果有人得到了這個陀羅尼，那這個人就叫做愚癡的凡夫。不是佛世尊以及諸菩薩得到了陀羅尼。為什麼呢？世尊！那些凡夫愚癡的眾生因為有執著，所以才得到陀羅尼。執著什麼呢？所謂執著於我而得到陀羅尼、執著於人而得到陀羅尼、執著于壽命而得到陀羅尼、執著于丈夫而得到陀羅尼、執著于斷滅而得到陀羅尼、執著于常恒而得到陀羅尼、執著于貪慾而得到陀羅尼、執著于瞋恚而得到陀羅尼、執著于愚癡而得到陀羅尼、執著于』

【English Translation】 English version: 'This is not the sharp wisdom possessed by the Buddhas (Enlightened Ones), the Śrāvakas (Disciples who learn by hearing), the Pratyekabuddhas (Those who achieve enlightenment on their own), and the Bodhisattvas (Those who aspire to Buddhahood) who have attained forbearance; rather, it is the sharp wisdom of all ordinary beings who grasp at appearances.' Then, the celestial being Sudhi-mati (Good Intent) asked Mañjuśrī (Gentle Glory), 'Great Bodhisattva! What you are now speaking, is it to reveal wisdom?' Mañjuśrī replied, 'No.' Sudhi-mati asked, 'Is it to follow practice?' Mañjuśrī said, 'No.' Sudhi-mati asked, 'Is it to follow the words and phrases?' Mañjuśrī said, 'Yes, yes. Celestial being! I express through words and phrases.' Sudhi-mati asked, 'Great Bodhisattva! Why do you say this?' Mañjuśrī said, 'Celestial being! If Bodhisattvas do not initially cling to or move from a single word or phrase, yet they truly understand the meaning, path, place, distance, and depth of the words and phrases, that is, they understand emptiness (Śūnyatā, the essence of all things being without inherent existence), understand signlessness (Animitta, the absence of fixed forms), understand wishlessness (Apraṇihita, non-attachment to any desires), understand detachment (Viveka, freedom from afflictions), understand nothingness (Ākiṃcanya, the absence of any clinging), understand non-arising (Anutpāda, the truth of non-birth and non-death), understand suchness (Tathatā, the true reality), and within this understanding, there is no feeling, no action, no comprehension, and no knowing, then it can be said that it is merely words and phrases.' At that time, the Bhagavan (Blessed One, an epithet for the Buddha) praised Mañjuśrī, saying, 'Excellent, excellent! Mañjuśrī! Because you have now attained the Dhāraṇī (a mnemonic device for remembering teachings), you are able to explain so distinctly.' Mañjuśrī said to the Buddha, 'Bhagavan! I have not actually attained that Dhāraṇī. Why is that? Bhagavan! If someone has attained this Dhāraṇī, that person is called a foolish ordinary being. It is not the Buddhas and Bodhisattvas who attain Dhāraṇī. Why is that? Bhagavan! Those foolish ordinary beings attain Dhāraṇī because they have attachments. What do they attach to? They attain Dhāraṇī by attaching to self, by attaching to person, by attaching to lifespan, by attaching to man, by attaching to annihilation, by attaching to permanence, by attaching to greed, by attaching to hatred, by attaching to ignorance, by attaching to'

著無明故得陀羅尼、取著有愛故得陀羅尼、取著身見故得陀羅尼、取著五陰故得陀羅尼、取著十二入故得陀羅尼、取著十八界故得陀羅尼、取著憶念故得陀羅尼、取著分別故得陀羅尼、取著六十二見故得陀羅尼，如是乃至取著一切諸行故得陀羅尼，是故凡夫得陀羅尼。所以者何？若法為彼愚癡取著，是則凡夫所得，非謂佛得、非聲聞得、非辟支佛得、非菩薩得，以是義故唯彼凡夫得陀羅尼。何以故？彼諸凡夫以愚癡故言有取得，非佛世尊及菩薩等。」

爾時善住意天子復白文殊師利言：「大士！仁若不得陀羅尼者，將無墮彼頑鈍位乎？」

文殊師利言：「如是天子！我真頑鈍。何以故？夫頑鈍者謂無所知，我所行處不可知故。是故一切諸佛世尊及諸聲聞緣覺菩薩皆墮頑鈍，非諸凡夫。所以者何？一切凡夫在於數中，諸餘智人盡入頑鈍。如須陀洹障礙行故，貪慾心行尚墮數中，何況愚癡諸凡夫等而非數也。天子！是故得言我為頑鈍。我實不得彼陀羅尼。何以故？乃至一法我無所得故。」說是法時，彼大眾中有五百比丘聞此法門不能信受，生大恐怖起誹謗心，發噁心已棄捨而去，即自見身墮大地獄。

爾時尊者舍利弗白文殊師利言：「大士！仁今且住，勿說如此甚深經典。所以者何？今此會中五百比丘

【現代漢語翻譯】現代漢語譯本：因為執著于無明（avidyā，指對真理的無知），所以得到陀羅尼（dhāraṇī，總持，記憶和理解能力）；因為執著于愛慾，所以得到陀羅尼；因為執著于身見（satkāya-dṛṣṭi，認為五蘊為真實自我的錯誤見解），所以得到陀羅尼；因為執著於五陰（pañca-skandha，構成個體的五種要素：色、受、想、行、識），所以得到陀羅尼；因為執著於十二入（dvādaśa-āyatana，六根和六塵），所以得到陀羅尼；因為執著於十八界（aṣṭādaśa-dhātu，六根、六塵和六識），所以得到陀羅尼；因為執著于憶念，所以得到陀羅尼；因為執著于分別，所以得到陀羅尼；因為執著於六十二見（bāṣṭi-dṛṣṭi，各種錯誤的哲學觀點），所以得到陀羅尼。像這樣，乃至執著於一切諸行（saṃskāra，有為法），所以得到陀羅尼。因此，凡夫才能得到陀羅尼。為什麼呢？如果某種法被愚癡的人執著，那就是凡夫所得，而不是佛、聲聞（śrāvaka，佛陀的弟子）、辟支佛（pratyekabuddha，獨覺者）、菩薩（bodhisattva，追求覺悟的修行者）所得。因為這個原因，只有凡夫才能得到陀羅尼。為什麼呢？因為那些凡夫由於愚癡，認為有『得到』這回事，而佛陀、世尊以及菩薩等則不這樣認為。當時，善住意天子又對文殊師利菩薩說：『大士！如果仁者您沒有得到陀羅尼，難道不是會墮入頑鈍的境地嗎？』文殊師利菩薩說：『是的，天子！我確實是頑鈍的。為什麼呢？所謂頑鈍，是指沒有所知。而我所行之處是不可知的。因此，一切諸佛世尊以及聲聞、緣覺、菩薩都墮入頑鈍，而不是凡夫。為什麼呢？一切凡夫都在數（saṃkhyā，可計數的事物）中，而其他有智慧的人都進入頑鈍。比如須陀洹（srotaāpanna，入流者，初果聖人）因為有障礙的修行，貪慾心行尚且在數中，何況愚癡的凡夫呢？他們難道不在數中嗎？天子！因此可以說我是頑鈍的。我實際上沒有得到那個陀羅尼。為什麼呢？因為乃至一法，我都沒有得到。』當說此法時，大眾中有五百比丘聽了此法門不能信受，生起大恐怖，產生誹謗之心，發噁心后就捨棄而去，立刻看到自己墮入大地獄。當時，尊者舍利弗對文殊師利菩薩說：『大士！仁者您暫且住口，不要再說如此甚深的經典了。為什麼呢？現在這個法會中有五百比丘』

【English Translation】 English version: Because of attachment to ignorance (avidyā), one obtains dhāraṇī (retention, memory and understanding); because of attachment to craving, one obtains dhāraṇī; because of attachment to the view of self (satkāya-dṛṣṭi), one obtains dhāraṇī; because of attachment to the five aggregates (pañca-skandha), one obtains dhāraṇī; because of attachment to the twelve sense bases (dvādaśa-āyatana), one obtains dhāraṇī; because of attachment to the eighteen elements (aṣṭādaśa-dhātu), one obtains dhāraṇī; because of attachment to recollection, one obtains dhāraṇī; because of attachment to discrimination, one obtains dhāraṇī; because of attachment to the sixty-two views (bāṣṭi-dṛṣṭi), one obtains dhāraṇī. Likewise, even by attachment to all conditioned things (saṃskāra), one obtains dhāraṇī. Therefore, ordinary beings obtain dhāraṇī. Why is that? If a certain dharma is clung to by the ignorant, that is what ordinary beings obtain, not what Buddhas, śrāvakas (disciples of the Buddha), pratyekabuddhas (solitary realizers), or bodhisattvas (beings striving for enlightenment) obtain. For this reason, only ordinary beings obtain dhāraṇī. Why is that? Because those ordinary beings, due to ignorance, say there is 『obtaining,』 while the Buddhas, World-Honored Ones, and bodhisattvas do not. At that time, the deva (god) Su-sthita-mati again said to Mañjuśrī Bodhisattva: 『Great One! If you have not obtained dhāraṇī, would you not fall into the state of dullness?』 Mañjuśrī Bodhisattva said: 『Yes, deva! I am truly dull. Why is that? So-called dullness means having no knowledge. And where I go is unknowable. Therefore, all Buddhas, World-Honored Ones, as well as śrāvakas, pratyekabuddhas, and bodhisattvas all fall into dullness, not ordinary beings. Why is that? All ordinary beings are within the realm of number (saṃkhyā), while other wise ones all enter into dullness. For example, a srotaāpanna (stream-enterer, the first stage of enlightenment) still falls within the realm of number because of their obstructed practice and their craving mind. How much more so are ignorant ordinary beings not within number? Deva! Therefore, it can be said that I am dull. I have not actually obtained that dhāraṇī. Why is that? Because I have not obtained even a single dharma.』 When this dharma was spoken, five hundred bhikṣus (monks) in the assembly, upon hearing this dharma teaching, could not accept it, became greatly terrified, developed slanderous thoughts, and after generating evil intentions, abandoned the assembly and immediately saw themselves falling into the great hell. At that time, the venerable Śāriputra said to Mañjuśrī Bodhisattva: 『Great One! Please stop for now, do not speak such profound scriptures. Why is that? Now in this assembly, there are five hundred bhikṣus』

聞此法門不能信受，生大怖畏起誹謗心，即自見身已處地獄。」

文殊師利語舍利弗言：「舍利弗！汝今不當妄起分別。何以故？乃至無有一法墮地獄者。所以者何？一切諸法無所生故。汝今云何忽發斯言，令我休止勿宣是法。舍利弗！若善男子善女人依止我見、依止人見、依眾生見、依壽者見、依諸見已，雖復供養恒沙如來、應供、正遍覺及比丘僧，一切眾具隨須奉給，如是供養盡其形壽無有休廢。若復有人聞我所說甚深法門，一切世間所不能信，謂空無相無愿無作、寬大寂靜、無生無滅、無我無人無眾生無壽命、無常苦無我，如是諸法聞已誹謗墮于地獄。然舍利弗！即此善男子善女人得聞如是甚深法已，雖墮地獄，從地獄出速得涅槃。若善男子善女人雖復供養恒沙數如來、應供、正遍覺，以取著我不聞如是甚深經法，終不解脫速證涅槃。」

爾時世尊贊文殊師利言：「善哉善哉。文殊師利！如是如是，誠如汝言。若有得聞如是甚深微妙經典，與值佛出世等無有異。何以故？若有欲證須陀洹果，要由此經；欲證斯陀含、欲證阿那含及阿羅漢，要聞此經。所以者何？以不著我乃能證法。證此法時無有所見，無所得故。」

爾時世尊告尊者舍利弗言：「舍利弗！汝當知此五百比丘雖墮地獄，后從獄出

【現代漢語翻譯】現代漢語譯本：聽聞這個法門卻不能信受，反而產生極大的恐懼和誹謗之心，這樣的人當下就看到自己已經身處地獄之中。文殊師利對舍利弗說：『舍利弗！你現在不應該妄加分別。為什麼呢？實際上沒有哪一種法會墮入地獄。這是為什麼呢？因為一切諸法都是無所生的。你現在怎麼突然說出這樣的話，要我停止宣講這個法門呢？舍利弗！如果善男子、善女人執著於我見（認為有一個真實的「我」）、人見（認為有一個真實的「人」）、眾生見（認為有真實的「眾生」）、壽者見（認為有真實的壽命），以及各種見解，即使他們供養像恒河沙數那麼多的如來（佛的稱號）、應供（值得供養的人）、正遍覺（完全覺悟的人）以及比丘僧，用一切所需的物品來供奉，這樣供養直到生命結束都沒有停止，如果有人聽聞我所說的甚深法門，這是世間一般人所不能相信的，即空（沒有自性）、無相（沒有固定的形態）、無愿（沒有執著的願望）、無作（沒有造作的行為）、寬大寂靜（廣大而寂靜）、無生無滅（沒有產生和消滅）、無我（沒有真實的「我」）、無人（沒有真實的「人」）、無眾生（沒有真實的「眾生」）、無壽命（沒有真實的壽命）、無常（一切都在變化）、苦（充滿痛苦）、無我（沒有真實的「我」），像這樣的法聽了之後反而誹謗，就會墮入地獄。然而，舍利弗！即使這個善男子、善女人因為聽聞了這樣甚深的法而墮入地獄，他們從地獄出來后也能迅速證得涅槃。如果善男子、善女人雖然供養了像恒河沙數那麼多的如來、應供、正遍覺，但因為執著于『我』而沒有聽聞這樣甚深的經法，最終也不能解脫，不能迅速證得涅槃。』這時，世尊讚歎文殊師利說：『說得好啊，說得好啊！文殊師利！確實是這樣，正如你所說。如果有人能夠聽聞這樣甚深微妙的經典，就和遇到佛出世一樣沒有差別。為什麼呢？如果有人想要證得須陀洹果（初果，入流果），必須依靠這部經；想要證得斯陀含果（二果，一來果）、阿那含果（三果，不還果）以及阿羅漢果（四果，無生果），也必須聽聞這部經。這是為什麼呢？因為不執著于『我』才能證得法。證得這個法的時候，沒有任何所見，因為沒有所得。』這時，世尊告訴尊者舍利弗說：『舍利弗！你應該知道，這五百比丘雖然會墮入地獄，但之後會從地獄出來。』

【English Translation】 English version: 'Hearing this Dharma teaching, if one cannot accept it with faith, but instead generates great fear and a mind of slander, that person will immediately see themselves already in hell.' Manjushri said to Shariputra, 'Shariputra! You should not engage in false discriminations now. Why is that? In reality, there is not a single dharma that falls into hell. Why is that? Because all dharmas are without origination. How can you suddenly utter such words, causing me to stop proclaiming this Dharma? Shariputra! If a good man or good woman clings to the view of self (believing in a real 'self'), the view of person (believing in a real 'person'), the view of sentient beings (believing in real 'sentient beings'), the view of a life span (believing in a real life span), and various other views, even if they make offerings to as many Tathagatas (title of a Buddha), Arhats (worthy ones), Samyaksambuddhas (fully enlightened ones), and Sangha (monastic community) as there are sands in the Ganges River, providing all necessary items, and continue such offerings until the end of their lives without ceasing, if someone hears the profound Dharma teaching I speak, which the world cannot generally believe, namely emptiness (no inherent existence), no characteristics (no fixed forms), no wishes (no clinging desires), no actions (no contrived actions), vast and tranquil (expansive and peaceful), no birth and no death (no arising and ceasing), no self (no real 'self'), no person (no real 'person'), no sentient beings (no real 'sentient beings'), no life span (no real life span), impermanence (everything is changing), suffering (full of pain), no self (no real 'self'), and slanders such dharmas after hearing them, they will fall into hell. However, Shariputra! Even if this good man or good woman falls into hell because of hearing such profound Dharma, they will quickly attain Nirvana after emerging from hell. If a good man or good woman, although making offerings to as many Tathagatas, Arhats, and Samyaksambuddhas as there are sands in the Ganges River, does not hear such profound sutras because of clinging to 'self', they will ultimately not be liberated and will not quickly attain Nirvana.' At that time, the World Honored One praised Manjushri, saying, 'Excellent, excellent! Manjushri! It is indeed so, just as you have said. If someone can hear such profound and subtle sutras, it is no different from encountering a Buddha appearing in the world. Why is that? If someone wishes to attain the Srotapanna fruit (the first stage of enlightenment), they must rely on this sutra; if they wish to attain the Sakadagami fruit (the second stage), the Anagami fruit (the third stage), and the Arhat fruit (the fourth stage), they must also hear this sutra. Why is that? Because only by not clinging to 'self' can one attain the Dharma. When one attains this Dharma, there is nothing to be seen, because there is nothing to be gained.' At that time, the World Honored One said to the Venerable Shariputra, 'Shariputra! You should know that these five hundred monks, although they will fall into hell, will later emerge from hell.'

速證涅槃。非彼愚癡凡夫之人沒于見得墮墜疑心，供養如來能得解脫。舍利弗！是諸比丘還復因此乃至解脫速得涅槃，非是餘人能速解脫。所以者何？以不聞此深法門故。舍利弗！若有善男子善女人得聞如是甚深法門一經于耳，雖不信受墮于地獄，然速解脫。其有墮見入地獄者，未能解脫。」

破凡夫相品第八

爾時善住意天子復白文殊師利言：「大士！仁今許我修梵行乎？」

文殊師利言：「如是天子！汝今若能不念作求、不思進趣，如是吾將許汝梵行。」

善住意言：「大士！以何義故如斯說耶？」

文殊師利言：「天子！若有為作可名梵行，若無為作何名梵行？又復天子！若有見得可名梵行，若無見得何名梵行？」

善住意言：「大士！仁今寧當無梵行耶？」

文殊師利言：「如是如是。天子！我無梵行。所以者何？夫梵行者則非梵行，非梵行故我名梵行。」

時善住意天子贊文殊師利言：「善哉善哉。大士！仁以具足樂說辯才，能作如是無障礙說。」

文殊師利言：「天子！若吾具足無礙辯者，即成障礙。何以故？凡是取著我及我所，皆由分別。一切分別無非障礙故。」

爾時文殊師利復語善住意天子言：「天子！汝今若能斷除一切眾生命根

【現代漢語翻譯】現代漢語譯本迅速證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。那些愚癡的凡夫俗子，因為執著于自己的見解而陷入疑惑，即使供養如來（Tathagata，佛的稱號），也不能得到解脫。舍利弗（Sariputra，佛陀十大弟子之一）！這些比丘（bhikkhu，佛教出家男眾）正因為如此，才能迅速解脫，證得涅槃，而不是其他人能夠迅速解脫。這是為什麼呢？因為他們沒有聽聞過這種甚深的法門。舍利弗！如果有善男子、善女人能夠聽聞到如此甚深的法門，即使只是聽過一次，即使不相信而墮入地獄，也能迅速解脫。而那些因為執著于自己的見解而墮入地獄的人，卻不能解脫。

破凡夫相品第八

這時，善住意天子又對文殊師利（Manjusri，佛教菩薩，象徵智慧）說：『大士！您現在允許我修行梵行（brahmacarya，指清凈的修行生活）嗎？』

文殊師利說：『是的，天子！你如果能夠不執著于追求，不思慮進取，我就允許你修行梵行。』

善住意說：『大士！這是什麼意思呢？』

文殊師利說：『天子！如果有為的修行可以稱為梵行，那麼無為的修行又叫什麼梵行呢？還有，天子！如果有執著于所得的修行可以稱為梵行，那麼沒有執著于所得的修行又叫什麼梵行呢？』

善住意說：『大士！您難道沒有梵行嗎？』

文殊師利說：『是的，是的。天子！我沒有梵行。這是為什麼呢？所謂的梵行，就不是真正的梵行，因為不是真正的梵行，所以我才稱為梵行。』

這時，善住意天子讚歎文殊師利說：『太好了，太好了。大士！您具備了雄辯的口才，能夠做出如此無礙的說法。』

文殊師利說：『天子！如果我具備了無礙的辯才，那就成了障礙。為什麼呢？凡是執著於我以及我所擁有的，都是因為分別心。一切分別心都是障礙。』

這時，文殊師利又對善住意天子說：『天子！你如果能夠斷除一切眾生的生命之根

【English Translation】 English version Quickly attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Those foolish ordinary people, because they are attached to their own views and fall into doubt, even if they make offerings to the Tathagata (Tathagata, an epithet of the Buddha), they cannot attain liberation. Sariputra (Sariputra, one of the ten great disciples of the Buddha)! These bhikkhus (bhikkhu, Buddhist monks) are able to quickly attain liberation and Nirvana precisely because of this, and not others. Why is this? Because they have not heard this profound Dharma. Sariputra! If there are good men and good women who hear such a profound Dharma, even if they only hear it once, even if they do not believe and fall into hell, they can quickly attain liberation. But those who fall into hell because of their attachment to their own views cannot attain liberation.

Chapter Eight: Breaking the Marks of Ordinary People

At that time, the Deva (deity) Supratisthita (Well-Established Mind) again said to Manjusri (Manjusri, a Buddhist Bodhisattva symbolizing wisdom): 'Great Bodhisattva! Do you now allow me to practice brahmacarya (brahmacarya, referring to a pure spiritual life)?'

Manjusri said: 'Yes, Deva! If you can not be attached to seeking, and not think of progressing, then I will allow you to practice brahmacarya.'

Supratisthita said: 'Great Bodhisattva! What is the meaning of this?'

Manjusri said: 'Deva! If there is a practice with effort that can be called brahmacarya, then what is a practice without effort called brahmacarya? Also, Deva! If there is a practice with attachment to attainment that can be called brahmacarya, then what is a practice without attachment to attainment called brahmacarya?'

Supratisthita said: 'Great Bodhisattva! Do you not have brahmacarya?'

Manjusri said: 'Yes, yes. Deva! I do not have brahmacarya. Why is this? The so-called brahmacarya is not true brahmacarya, and because it is not true brahmacarya, I call it brahmacarya.'

At that time, the Deva Supratisthita praised Manjusri, saying: 'Excellent, excellent. Great Bodhisattva! You possess eloquent speech and are able to speak so unhindered.'

Manjusri said: 'Deva! If I possessed unhindered eloquence, that would become an obstacle. Why is this? All attachments to self and what belongs to self arise from discrimination. All discrimination is an obstacle.'

At that time, Manjusri again said to the Deva Supratisthita: 'Deva! If you can cut off the life-root of all sentient beings

，然不執刀、不持杖、不把棓、不捉塊而行事者，吾當同汝修于梵行。」

善住意言：「大士！復以何義如斯說耶？」

文殊師利言：「天子！言眾生者，于意云何？」

善住意言：「大士！我言眾生，眾生者乃至一切，但有名字，皆想取故。」

文殊師利言：「天子！是故我言，汝今當須殺害我想、殺害人想、殺眾生想、殺壽命想，乃至滅除名字等想，如斯殺也。」

善住意言：「大士！當以何殺具而行殺乎？」

文殊師利言：「天子！吾常用彼利智慧刀而行殺害。當行殺時，彼利智刀應如是執、當如是害，然亦無有執持之想及以害想。天子！以是義故，汝當善知殺害我想及眾生想，是名真殺一切眾生，如是吾當許汝梵行。」

爾時文殊師利復語善住意天子言：「天子！我復語汝，汝若修行十惡業道，復能成就黑濁垢法，放損一切十善業道，破壞離散清白法者，我當共汝修于梵行。」

善住意言：「大士！以何義故復如是說？」

文殊師利言：「天子！所有一切染濁清白皆悉平等。彼平等者，我得如此，同汝梵行。天子！于意云何？汝以何法為染濁平等？」

善住意言：「以不貪不作不退不墮，是謂染濁平等。」

文殊師利言：「天子！復以

【現代漢語翻譯】現代漢語譯本：『如果我不執刀、不持杖、不拿木棒、不抓石塊而行事，我就與你一同修行梵行。』善住意問道：『大士！為什麼這樣說呢？』文殊師利說：『天子！說到眾生，你認為如何？』善住意說：『大士！我所說的眾生，乃至一切，都只是名字，都是因執著而產生的想法。』文殊師利說：『天子！因此我說，你現在應當殺害「我」的想法、殺害「人」的想法、殺害「眾生」的想法、殺害「壽命」的想法，乃至滅除名字等想法，這樣才是真正的殺。』善住意問道：『大士！應當用什麼殺具來進行殺害呢？』文殊師利說：『天子！我常用那銳利的智慧之刀來進行殺害。當進行殺害時，這銳利的智慧之刀應當這樣執持、應當這樣殺害，然而也沒有執持的想法和殺害的想法。天子！因為這個道理，你應當好好地理解殺害「我」的想法和「眾生」的想法，這才是真正的殺害一切眾生，這樣我才允許你修行梵行。』這時，文殊師利又對善住意天子說：『天子！我再告訴你，如果你修行十惡業道，又能成就黑濁垢法，放縱損害一切十善業道，破壞離散清白之法，我就與你一同修行梵行。』善住意問道：『大士！為什麼又這樣說呢？』文殊師利說：『天子！所有一切染濁和清白都是平等的。這種平等，我能達到，所以能與你一同修行梵行。天子！你認為如何？你用什麼法來理解染濁的平等？』善住意說：『以不貪、不作、不退、不墮，這就是染濁的平等。』文殊師利說：『天子！再以』

【English Translation】 English version: 'If I act without holding a knife, without carrying a staff, without wielding a club, and without grasping a clod, then I shall practice the Brahmacarya (梵行, pure conduct) with you.' Sudhriti (善住意) said, 'Great Being! What is the meaning of saying this?' Manjushri (文殊師利) said, 'Son of gods! What do you think about the term 「sentient beings」 (眾生)?' Sudhriti said, 'Great Being! What I call sentient beings, even all of them, are just names, all arising from clinging to concepts.' Manjushri said, 'Son of gods! Therefore, I say that you should now kill the thought of 「self」, kill the thought of 「person」, kill the thought of 「sentient being」, kill the thought of 「life span」, and even eliminate thoughts of names, etc. Such is the true killing.' Sudhriti asked, 'Great Being! With what killing implement should one perform the killing?' Manjushri said, 'Son of gods! I always use the sharp sword of wisdom to perform the killing. When performing the killing, this sharp sword of wisdom should be held in this way, and should kill in this way, yet there is no thought of holding and no thought of killing. Son of gods! Because of this meaning, you should understand well the killing of the thought of 「self」 and the thought of 「sentient beings」. This is called the true killing of all sentient beings, and then I will allow you to practice the Brahmacarya.' At that time, Manjushri again said to Sudhriti, the son of gods, 'Son of gods! I tell you again, if you practice the ten non-virtuous actions (十惡業道), and can also accomplish the black and turbid defiled dharmas, indulging in harming all the ten virtuous actions (十善業道), destroying and scattering the pure and white dharmas, then I shall practice the Brahmacarya with you.' Sudhriti asked, 'Great Being! What is the meaning of saying this again?' Manjushri said, 'Son of gods! All defiled and pure are equal. I have attained this equality, so I can practice the Brahmacarya with you. Son of gods! What do you think? By what dharma do you understand the equality of defilement?' Sudhriti said, 'By not being greedy, not acting, not retreating, and not falling, this is the equality of defilement.' Manjushri said, 'Son of gods! Again, by'

何法為白凈平等？」

善住意言：「以如、法性及與實際三解脫門，是謂白凈平等。」

文殊師利言：「天子！吾即令汝真法界中具足修行周旋往返，其事可乎？」

善住意言：「不也。大士！」

文殊師利言：「天子！以是義故我作斯說，染濁清白一切等者，然後方可共修梵行。」

爾時文殊師利復語善住意天子言：「天子！汝今若能取應死人，手執利刀斬其頭者，吾當許汝如是梵行。」

善住意言：「大士！以何義故復作此說？」

文殊師利言：「天子！可殺者誰？何者是頭？誰能行殺？天子！汝今當知，須殺貪慾、須殺瞋恚、須殺愚癡，如是乃至我慢嫉妒、欺誑諂曲、執著取相及受想等，天子！是為可殺。天子！若人一心專精自守，貪慾心發即應覺知，方便散除還令寂靜。云何散除？應作是念：『此是空、此不凈。求此欲心生處滅處，從何所來？去至何所？是中誰染、誰受染者、誰為染法？』如是觀時，不見能染、不見所染、不見染事，以不見故則無有取，以不取故則無有舍，以不捨故則無有受，不捨不受則名離欲寂滅涅槃。如是乃至一切受心，亦如是說。天子當知，如是殺法即殺即生，是故得言彼行殺時先斬其頭是為真殺，以是義故我如此說。」

爾時文

【現代漢語翻譯】現代漢語譯本：「什麼法是清凈平等的？」善住意回答說：『以如（真如）、法性（諸法實相）以及實際（真理的實際）這三種解脫門，這就是所謂的清凈平等。』文殊師利說：『天子！我即使讓你在真正的法界中具足修行，周旋往返，這事可以嗎？』善住意說：『不可以的，大士！』文殊師利說：『天子！因為這個道理，我才這樣說，染污和清凈一切平等，然後才可以一起修行梵行。』這時，文殊師利又對善住意天子說：『天子！你現在如果能抓一個該死的人，手持利刀斬下他的頭，我就允許你進行這樣的梵行。』善住意說：『大士！因為什麼道理又這樣說呢？』文殊師利說：『天子！誰是可以被殺的？什麼是頭？誰能行殺？天子！你現在應當知道，必須殺掉貪慾、必須殺掉瞋恚、必須殺掉愚癡，像這樣乃至我慢、嫉妒、欺誑、諂曲、執著取相以及受想等等。天子！這些是可以被殺的。天子！如果有人一心專精，自我守護，貪慾心生起時就應該覺知，方便散除，使其恢復寂靜。如何散除呢？應當這樣想：『這是空，這是不凈。追尋這個欲心生起的地方和滅去的地方，從哪裡來？去到哪裡？這裡誰被染污？誰是受染污者？誰是染污的法？』這樣觀察時，看不見能染者，看不見所染者，看不見染污的事，因為看不見，所以就沒有執取，因為沒有執取，所以就沒有捨棄，因為沒有捨棄，所以就沒有接受，不捨棄不接受就叫做離欲寂滅涅槃。像這樣乃至一切受心，也像這樣說。天子應當知道，像這樣的殺法，即是殺也是生，所以才說他行殺時先斬其頭才是真殺，因為這個道理我才這樣說。』這時，文

【English Translation】 English version: 『What dharma is pure, equal?』 Shubha-mati (善住意) replied: 『With the three doors of liberation, namely, Suchness (如), Dharma-nature (法性), and Reality (實際), this is called pure equality.』 Manjushri (文殊師利) said: 『O son of the gods! If I were to allow you to fully practice and roam freely within the true Dharma realm, would that be permissible?』 Shubha-mati said: 『No, Great Bodhisattva!』 Manjushri said: 『O son of the gods! It is for this reason that I say, that only when defilement and purity are seen as equal can one practice the pure conduct together.』 Then, Manjushri again said to Shubha-mati, the son of the gods: 『O son of the gods! If you can now take a person who deserves to die and, holding a sharp knife, cut off his head, I will allow you to engage in such pure conduct.』 Shubha-mati said: 『Great Bodhisattva! Why do you say this again?』 Manjushri said: 『O son of the gods! Who is it that can be killed? What is the head? Who can perform the killing? O son of the gods! You should now know that you must kill greed, you must kill hatred, you must kill ignorance, and so on, including arrogance, jealousy, deceit, flattery, attachment to forms, and feelings and thoughts. O son of the gods! These are what can be killed. O son of the gods! If a person is single-mindedly focused and self-guarded, when a desire arises, he should be aware of it, skillfully dispel it, and restore it to stillness. How should it be dispelled? One should think: 「This is empty, this is impure. Where does this desire arise and cease? From where does it come? Where does it go? Who is defiled here? Who is the one being defiled? What is the defiling dharma?」 When observing in this way, one does not see the defiler, does not see the defiled, and does not see the act of defiling. Because one does not see, there is no grasping. Because there is no grasping, there is no abandoning. Because there is no abandoning, there is no receiving. Not abandoning and not receiving is called liberation from desire, the stillness of Nirvana. Likewise, all feelings should be understood in the same way. O son of the gods, you should know that such killing is both killing and giving rise to life. Therefore, it is said that when one performs the killing, first cutting off the head is the true killing. It is for this reason that I say this.』 At that time,

殊師利復語善住意天子言：「天子！汝今若能違背諸佛、譭謗法僧，吾將同汝如是梵行。」

善住意言：「大士！仁今何故復如是說？」

文殊師利言：「天子！如汝意者，以何為佛？」

善住意言：「大士！如如法界，我言是佛。」

文殊師利言：「天子！于意云何？如如法界可染著乎？」

善住意言：「不也。大士！」

文殊師利言：「天子！以是義故我如是說，汝今若能譭謗諸佛，吾將同汝如是梵行。」

文殊師利言：「天子！如汝意者，以何為法？」

善住意言：「大士！離欲寂靜，我名為法。」

文殊師利言：「天子！于意云何？彼寂靜法可染著乎？」

善住意言：「不也。大士！」

文殊師利言：「如是天子！以此義故我如是說，汝今若能誹謗正法，吾將同汝如是梵行。」

文殊師利言：「天子！如汝意者以何為僧？」

善住意言：「大士！無為法者是名聖僧。如世尊說，一切聖人以無為得名，故無為法名聲聞僧。」

文殊師利言：「天子！于意云何？是無為法可執著乎？」

善住意言：「不也。大士！」

文殊師利言：「如是天子！以此義故我如是說，汝今若能破壞聖僧，吾將同汝如是梵行。」

【現代漢語翻譯】現代漢語譯本文殊師利菩薩又對善住意天子說：『天子！你如果能夠違背諸佛、譭謗佛法僧三寶，我就與你一同修行。』善住意天子說：『大士！您為何又說這樣的話？』文殊師利菩薩說：『天子！依你的理解，你認為什麼是佛？』善住意天子說：『大士！如如法界（指真如實相的境界），我稱之為佛。』文殊師利菩薩說：『天子！你認為如何？如如法界可以被染著嗎？』善住意天子說：『不能，大士！』文殊師利菩薩說：『天子！因為這個道理，我才這樣說，你如果能夠譭謗諸佛，我就與你一同修行。』文殊師利菩薩說：『天子！依你的理解，你認為什麼是法？』善住意天子說：『大士！離欲寂靜（指脫離慾望的寂靜狀態），我稱之為法。』文殊師利菩薩說：『天子！你認為如何？那寂靜的法可以被染著嗎？』善住意天子說：『不能，大士！』文殊師利菩薩說：『是的，天子！因為這個道理，我才這樣說，你如果能夠誹謗正法，我就與你一同修行。』文殊師利菩薩說：『天子！依你的理解，你認為什麼是僧？』善住意天子說：『大士！證悟無為法（指不生不滅的真理）的人稱為聖僧。正如世尊所說，一切聖人因證悟無為法而得名，所以無為法也稱為聲聞僧。』文殊師利菩薩說：『天子！你認為如何？這無為法可以被執著嗎？』善住意天子說：『不能，大士！』文殊師利菩薩說：『是的，天子！因為這個道理，我才這樣說，你如果能夠破壞聖僧，我就與你一同修行。』

【English Translation】 English version Manjushri then said to the Deva Good-Dwelling-Mind: 'Deva! If you can go against all the Buddhas and slander the Dharma and Sangha, I will practice the Brahma-conduct with you.' Good-Dwelling-Mind said: 'Great Bodhisattva! Why do you say such things again?' Manjushri said: 'Deva! According to your understanding, what do you consider to be the Buddha?' Good-Dwelling-Mind said: 'Great Bodhisattva! The Suchness of the Dharma Realm (referring to the realm of true reality), I call that the Buddha.' Manjushri said: 'Deva! What do you think? Can the Suchness of the Dharma Realm be defiled or attached to?' Good-Dwelling-Mind said: 'No, Great Bodhisattva!' Manjushri said: 'Deva! Because of this reason, I say this: if you can slander all the Buddhas, I will practice the Brahma-conduct with you.' Manjushri said: 'Deva! According to your understanding, what do you consider to be the Dharma?' Good-Dwelling-Mind said: 'Great Bodhisattva! The detachment from desire and tranquility (referring to the state of tranquility free from desires), I call that the Dharma.' Manjushri said: 'Deva! What do you think? Can that tranquil Dharma be defiled or attached to?' Good-Dwelling-Mind said: 'No, Great Bodhisattva!' Manjushri said: 'Yes, Deva! Because of this reason, I say this: if you can slander the true Dharma, I will practice the Brahma-conduct with you.' Manjushri said: 'Deva! According to your understanding, what do you consider to be the Sangha?' Good-Dwelling-Mind said: 'Great Bodhisattva! Those who have realized the Unconditioned Dharma (referring to the truth of non-birth and non-death) are called the Holy Sangha. As the World Honored One said, all the holy ones are named because of realizing the Unconditioned Dharma, therefore the Unconditioned Dharma is also called the Shravaka Sangha.' Manjushri said: 'Deva! What do you think? Can this Unconditioned Dharma be clung to?' Good-Dwelling-Mind said: 'No, Great Bodhisattva!' Manjushri said: 'Yes, Deva! Because of this reason, I say this: if you can destroy the Holy Sangha, I will practice the Brahma-conduct with you.'

文殊師利言：「天子！若人見佛彼則著佛，若人見法彼則著法，若人見僧彼爲著僧。何以故？以佛法僧非可得故。天子！若人不見佛、不聞法、不識僧者，彼為不背佛、不謗法、不破僧。何以故？以其不得佛、法、僧故。天子！若人愛佛、愛法、愛僧，彼為染著佛、法及僧。天子當知，若人不著佛、法、僧者，是則名為離欲寂滅。天子！以此義故我如是說，汝今若能于佛法僧不染著者，我則同汝如是梵行。」

爾時善住意天子復白文殊師利言：「大士！希有希有！今日乃能宣說如是甚深義處。我于大士以何報恩？」

文殊師利言：「天子！汝莫報恩。」

善住意言：「大士！我今云何得不報也？」

文殊師利言：「天子！汝莫報恩。所以者何？天子！汝能如是不報恩者，即為報也。」

善住意言：「大士！仁今寧可無報恩乎？」

文殊師利言：「天子！如是如是，我不報恩亦非不報。」

善住意言：「大士！仁以何義更作是說？」

文殊師利言：「天子！凡愚之人造種種法、起種種見、行種種行。以作如是種種見行，是故念言我當報恩。天子！此非正行善男子也。其有正行善男子者，乃至無有少作、或作不作，彼終不言我念報恩。又復天子！不報恩者，如

【現代漢語翻譯】現代漢語譯本文殊師利菩薩說：『天子！如果有人執著于所見的佛，他就被佛所束縛；如果有人執著于所聽的法，他就被法所束縛；如果有人執著于所見的僧，他就被僧所束縛。為什麼呢？因為佛、法、僧的真實本質是不可執取的。天子！如果有人不執著于所見的佛，不執著于所聽的法，不執著于所見的僧，他就不會背離佛，不會誹謗法，不會破壞僧。為什麼呢？因為他沒有執取佛、法、僧的緣故。天子！如果有人愛著佛、愛著法、愛著僧，他就被佛、法、僧所污染和束縛。天子，你應該知道，如果有人不執著于佛、法、僧，這就叫做遠離慾望，達到寂滅。天子！因為這個道理，我才這樣說，你如果能對佛、法、僧不產生執著，我就認為你和我一樣在修行清凈的梵行。』這時，善住意天子又對文殊師利菩薩說：『大士！真是稀有啊！今天您竟然能宣說如此深奧的道理。我應該如何報答您的大恩呢？』文殊師利菩薩說：『天子！你不需要報答我的恩。』善住意天子說：『大士！我怎麼能不報答呢？』文殊師利菩薩說：『天子！你不需要報答我的恩。為什麼呢？天子！如果你能做到不報答我的恩，那就是真正的報答了。』善住意天子說：『大士！難道您真的不需要報答恩情嗎？』文殊師利菩薩說：『天子！是的，是的，我既不報答恩情，也不是不報答。』善住意天子說：『大士！您這是什麼意思呢？』文殊師利菩薩說：『天子！凡夫俗子會製造各種各樣的法，產生各種各樣的見解，進行各種各樣的行為。因為他們有這些見解和行為，所以才會想著要報答恩情。天子！這不是真正修行的人。真正修行的人，甚至連一點點的作為，或者作為與不作為的念頭都沒有，他們最終都不會說要報答恩情。還有，天子！不報答恩情的人，就像……』

【English Translation】 English version Manjushri (文殊師利) said: 'O Son of Heaven! If a person sees the Buddha (佛), they become attached to the Buddha; if a person sees the Dharma (法), they become attached to the Dharma; if a person sees the Sangha (僧), they become attached to the Sangha. Why is this so? Because the Buddha, Dharma, and Sangha are not attainable. O Son of Heaven! If a person does not see the Buddha, does not hear the Dharma, and does not recognize the Sangha, they do not turn away from the Buddha, do not slander the Dharma, and do not break the Sangha. Why is this so? Because they do not attain the Buddha, Dharma, and Sangha. O Son of Heaven! If a person loves the Buddha, loves the Dharma, and loves the Sangha, they become defiled and attached to the Buddha, Dharma, and Sangha. O Son of Heaven, you should know that if a person is not attached to the Buddha, Dharma, and Sangha, this is called being free from desire and attaining tranquility. O Son of Heaven! Because of this meaning, I say this. If you can be free from attachment to the Buddha, Dharma, and Sangha, then I will consider you to be practicing pure conduct like me.' At that time, the Son of Heaven, Good Dwelling Mind (善住意), again said to Manjushri: 'Great Bodhisattva (大士)! How rare and wonderful! Today you are able to proclaim such profound meaning. How should I repay your great kindness?' Manjushri said: 'O Son of Heaven! You do not need to repay my kindness.' Good Dwelling Mind said: 'Great Bodhisattva! How can I not repay?' Manjushri said: 'O Son of Heaven! You do not need to repay my kindness. Why is this so? O Son of Heaven! If you can not repay my kindness, that is the true repayment.' Good Dwelling Mind said: 'Great Bodhisattva! Do you truly not need to be repaid?' Manjushri said: 'O Son of Heaven! Yes, yes, I neither repay kindness nor do I not repay it.' Good Dwelling Mind said: 'Great Bodhisattva! What do you mean by saying this?' Manjushri said: 'O Son of Heaven! Ordinary people create various dharmas, give rise to various views, and engage in various practices. Because they have these views and practices, they think about repaying kindness. O Son of Heaven! This is not the conduct of a truly virtuous person. A truly virtuous person does not even have the slightest thought of action, or of action and non-action, and they ultimately do not say that they think of repaying kindness. Furthermore, O Son of Heaven! One who does not repay kindness is like...'

佛世尊宣說平等，謂一切法悉無所作、無有作處、皆入平等、無有轉還，亦無超越、非自非他、無作不作，是故我為無報恩也。」

爾時善住意天子復白文殊師利言：「大士！仁住何處作如是說？住忍說乎？住法說也？」

文殊師利言：「天子！我所住者非忍非法。」

善住意言：「大士！實住何處故如是說？」

文殊師利言：「天子！我無所住。如化人身，我如是住。」

善住意言：「大士！彼化人者復依何住？」

文殊師利言：「天子！如如如住，化如是住。天子！若如是者，汝云何言，住在何處？為忍為法？如斯問也。天子！是故我所言忍，但有其名名無住處。法亦如是無有住處，無有動轉亦無分別。天子當知，一切諸法悉無住處，而言住者，是謂如來為諸眾生作如是說。所以者何？如佛所說，如來住彼如如法中。一切眾生亦復如是，住于如如初不移動。如眾生如即如來如，如來如即眾生如，眾生如來無二無別。」

爾時善住意天子復白文殊師利言：「大士！所言沙門那，沙門那者義何謂也？」文殊師利言：「天子！若非沙門、非婆羅門，是則名為真沙門也。所以者何？以彼不著欲界、不著色界、不著無色界，是故我言真沙門也。天子！若眼不漏、耳不漏、鼻不漏

【現代漢語翻譯】現代漢語譯本：佛陀世尊宣說平等，意思是說一切法都沒有造作，沒有造作之處，都進入平等，沒有轉變，也沒有超越，既非自身也非他者，無所謂造作或不造作，因此我（指佛陀）是無須報恩的。當時，善住意天子又問文殊師利菩薩說：『大士！您住在什麼地方說這樣的話？是住在忍辱中說呢？還是住在法中說呢？』文殊師利菩薩說：『天子！我所住的地方既不是忍辱也不是法。』善住意天子說：『大士！您究竟住在什麼地方纔這樣說呢？』文殊師利菩薩說：『天子！我無所住。就像化現的人身一樣，我就是這樣住的。』善住意天子說：『大士！那麼，那個化現的人身又依什麼而住呢？』文殊師利菩薩說：『天子！如如（tathata，真如）如何住，化身就如何住。天子！如果這樣，你又怎麼問我住在哪裡？是住在忍辱中還是住在法中呢？你這樣問是不對的。天子！因此，我所說的忍辱，只是一個名稱，並沒有住處。法也是這樣，沒有住處，沒有動轉，也沒有分別。天子應當知道，一切諸法都沒有住處，而說有住處，這是如來為眾生這樣說的。為什麼呢？就像佛所說，如來住在那個如如法中。一切眾生也是這樣，住在如如中，本來就沒有移動。眾生的如如就是如來的如如，如來的如如就是眾生的如如，眾生和如來沒有二樣，沒有分別。』當時，善住意天子又問文殊師利菩薩說：『大士！所說的沙門那（sramana，出家修行者），沙門那是什麼意思呢？』文殊師利菩薩說：『天子！如果既不是沙門，也不是婆羅門（brahmana，印度教祭司），那就是真正的沙門。為什麼呢？因為他不執著于欲界（kamadhatu，慾望界）、不執著於色界（rupadhatu，物質界）、不執著于無色界（arupadhatu，非物質界），所以我說他是真正的沙門。天子！如果眼睛不漏（不執著于所見）、耳朵不漏（不執著于所聞）、鼻子不漏（不執著于所嗅）

【English Translation】 English version: The World Honored One, the Buddha, proclaimed equality, meaning that all dharmas are without action, have no place of action, all enter into equality, have no turning back, nor transcendence, neither self nor other, neither action nor non-action, therefore I (referring to the Buddha) am without the need for repayment of kindness. At that time, the Deva Supratisthita (善住意) again asked Manjushri Bodhisattva, saying: 'Great One! Where do you dwell when you speak such words? Do you speak while dwelling in patience? Or do you speak while dwelling in the Dharma?' Manjushri Bodhisattva said: 'Deva! That in which I dwell is neither patience nor Dharma.' Supratisthita said: 'Great One! Where do you truly dwell that you speak in this way?' Manjushri Bodhisattva said: 'Deva! I dwell nowhere. Like a manifested human body, that is how I dwell.' Supratisthita said: 'Great One! Upon what does that manifested human body rely to dwell?' Manjushri Bodhisattva said: 'Deva! As tathata (如如, suchness) dwells, so does the manifested body dwell. Deva! If it is like this, how can you ask me where I dwell? Whether in patience or in Dharma? Such a question is not right. Deva! Therefore, what I call patience is just a name, it has no dwelling place. The Dharma is also like this, it has no dwelling place, no movement, and no discrimination. Deva, you should know that all dharmas have no dwelling place, and to say there is a dwelling place, this is how the Tathagata speaks for the sake of all sentient beings. Why is that? Just as the Buddha said, the Tathagata dwells in that tathata Dharma. All sentient beings are also like this, dwelling in tathata, originally without movement. The tathata of sentient beings is the tathata of the Tathagata, the tathata of the Tathagata is the tathata of sentient beings, sentient beings and the Tathagata are not two, not different.' At that time, the Deva Supratisthita again asked Manjushri Bodhisattva, saying: 'Great One! What is meant by the term sramana (沙門那, renunciate), what is the meaning of sramana?' Manjushri Bodhisattva said: 'Deva! If one is neither a sramana nor a brahmana (婆羅門, Brahmin priest), then that is a true sramana. Why is that? Because he is not attached to the kamadhatu (欲界, desire realm), not attached to the rupadhatu (色界, form realm), not attached to the arupadhatu (無色界, formless realm), therefore I say he is a true sramana. Deva! If the eye does not leak (not attached to what is seen), the ear does not leak (not attached to what is heard), the nose does not leak (not attached to what is smelled)

、舌不漏、身不漏、意不漏者，我復說為真沙門也。天子！若不依止說、不依止證、不依止處者，我復說為真沙門也。天子！若無去處、無來處、無傷無瘡者，我復說為真沙門也。天子！是以彼句非沙門、非婆羅門，我乃說為真沙門也。」

爾時善住意天子贊文殊師利言：「善哉善哉。大士！實未曾有。仁者志若金剛，其所宣說無有章句亦無處所，心咸了達無所遺余。」

文殊師利言：「天子！我心不剛。所以者何？吾自放意心安柔忍，是故不剛。」

善住意言：「大士！是義云何？」

文殊師利言：「天子！吾以恣心入聲聞地、處緣覺境，是謂放心。吾又恣心入諸塵勞生死之內，而亦不惡貪恚癡等煩惱過患，是謂放心。」

時善住意天子復贊文殊師利言：「善哉善哉。希有大士！仁由過去久供諸佛殖眾德本，故能宣說妙若斯也。」

文殊師利言：「天子！吾無供佛、不殖善根。所以者何？吾初不見宿昔所更，又亦不知當來所作，雖有所作亦無有作。于諸佛法未曾建立，云何能有殖眾德本？」

神通證說品第九

爾時善住意天子復白文殊師利言：「大士！我昔曾聞如幻三昧，唯愿垂慈顯此正受。」

文殊師利言：「天子！汝欲見聞如幻三昧甚深境界乎？」

【現代漢語翻譯】現代漢語譯本：如果一個人做到口不泄露（指不妄語），舌不泄露（指不惡語），身不泄露（指不作惡行），意不泄露（指不起惡念），我才稱他為真正的沙門（出家人）。天子！如果一個人不依賴於言說，不依賴於實證，不依賴於任何處所，我才稱他為真正的沙門。天子！如果一個人沒有來處，沒有去處，沒有傷痕，沒有瘡疤，我才稱他為真正的沙門。天子！因此，那些既不是沙門也不是婆羅門的人，我才稱他們為真正的沙門。當時，善住意天子讚歎文殊師利菩薩說：『太好了，太好了！大士！真是前所未有。您的意志如同金剛一般堅定，您所宣說的教義沒有固定的章句，也沒有固定的處所，所有人的心都能完全領悟，沒有任何遺漏。』文殊師利菩薩說：『天子！我的心並不剛強。為什麼呢？因為我放任自己的心，使其安住于柔和忍耐之中，所以並不剛強。』善住意天子說：『大士！這是什麼意思呢？』文殊師利菩薩說：『天子！我放任自己的心進入聲聞（聽聞佛法而修行的人）的境界，處於緣覺（不依師教，自己悟道的人）的境界，這叫做放心。我又放任自己的心進入各種塵世的勞苦和生死輪迴之中，卻也不厭惡貪婪、嗔恨、愚癡等煩惱的過患，這叫做放心。』當時，善住意天子再次讚歎文殊師利菩薩說：『太好了，太好了！稀有的大士！您是因為過去長久供養諸佛，種下眾多功德的根本，所以才能宣說如此精妙的教義。』文殊師利菩薩說：『天子！我沒有供養過佛，也沒有種下善根。為什麼呢？因為我最初沒有見到過去所經歷的事情，也不知道將來會做什麼，即使有所作為，也如同沒有作為一樣。對於諸佛的教法，我從未建立任何執著，又怎麼能說種下眾多功德的根本呢？』神通證說品第九當時，善住意天子再次對文殊師利菩薩說：『大士！我過去曾聽聞過如幻三昧（一種禪定境界），希望您能慈悲地顯現這種正受（正確的禪定體驗）。』文殊師利菩薩說：『天子！你想見聞如幻三昧的甚深境界嗎？』

【English Translation】 English version: If one's mouth does not leak (meaning not to lie), tongue does not leak (meaning not to speak harshly), body does not leak (meaning not to commit evil deeds), and mind does not leak (meaning not to generate evil thoughts), then I call that person a true Śrāmaṇa (monk). O Son of Heaven! If one does not rely on speech, does not rely on realization, and does not rely on any place, then I call that person a true Śrāmaṇa. O Son of Heaven! If one has no place of going, no place of coming, no wounds, and no scars, then I call that person a true Śrāmaṇa. O Son of Heaven! Therefore, those who are neither Śrāmaṇas nor Brahmins, I call them true Śrāmaṇas. At that time, the Son of Heaven, Good-Dwelling-Mind, praised Mañjuśrī Bodhisattva, saying: 'Excellent, excellent! Great Being! It is truly unprecedented. Your will is as firm as a diamond, and what you proclaim has no fixed verses or places. All minds can fully understand without any omissions.' Mañjuśrī Bodhisattva said: 'O Son of Heaven! My mind is not firm. Why? Because I let my mind rest in gentleness and patience, therefore it is not firm.' Good-Dwelling-Mind said: 'Great Being! What does this mean?' Mañjuśrī Bodhisattva said: 'O Son of Heaven! I let my mind enter the realm of Śrāvakas (those who hear and practice the Dharma), and dwell in the realm of Pratyekabuddhas (those who attain enlightenment on their own), this is called letting go of the mind. I also let my mind enter the various toils and cycles of birth and death, yet I do not dislike the faults of afflictions such as greed, hatred, and delusion, this is called letting go of the mind.' At that time, the Son of Heaven, Good-Dwelling-Mind, again praised Mañjuśrī Bodhisattva, saying: 'Excellent, excellent! Rare Great Being! Because you have long offered to all Buddhas in the past and planted the roots of many virtues, you are able to proclaim such wonderful teachings.' Mañjuśrī Bodhisattva said: 'O Son of Heaven! I have not offered to the Buddhas, nor have I planted good roots. Why? Because I have not seen what I experienced in the past, nor do I know what I will do in the future. Even if there is action, it is as if there is no action. Regarding the teachings of all Buddhas, I have never established any attachments, so how can I say that I have planted the roots of many virtues?' Chapter Nine: The Proof of Supernatural Powers At that time, the Son of Heaven, Good-Dwelling-Mind, again said to Mañjuśrī Bodhisattva: 'Great Being! I have heard of the Samadhi of Illusion (a state of meditative concentration) in the past. I hope you will compassionately reveal this correct reception (correct meditative experience).' Mañjuśrī Bodhisattva said: 'O Son of Heaven! Do you wish to see and hear the profound realm of the Samadhi of Illusion?'

善住意言：「大士！我誠愿見。」

時文殊師利如言即入如幻三昧。應時十方如恒沙等諸佛國土，一切境界自然現前。於是善住意天子悉見東方恒沙佛土，其中所有種種眾事，或見比丘稱揚宣說如是經典，或見比丘尼像，或見優婆塞優婆夷像，或見大梵天王、天帝釋、四天大王，或見人間轉輪聖王，或見一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，乃至或見一切鳥獸種類若干形貌好醜，皆為說法。如此東方，南西北方四維上下一切十方，咸有如是恒河沙等諸佛國土所有事業，亦皆如是等無有異；儘是文殊師利威神力也。

時善住意天子既見如是十方佛土一切境界，歡喜踴躍不能自持。於是文殊師利從三昧起，善住意天子一心敬仰，白文殊師利言：「大士！向見十方諸佛國土無量境界，佛事亦殊，而各宣說如斯經典。」

爾時文殊師利問善住意天子言：「天子！于意云何？汝向所見東方所有一切境界，可謂實乎？」

善住意言：「不也。大士！」

文殊師利言：「如此東方及餘九方，如是十方所有境界，復為實乎？」

善住意言：「大士！一切皆虛無有實也。所以者何？一切諸法本無有生，其猶幻化欺誑世間。一切諸法轉變推移無常存者，皆是虛妄顯

【現代漢語翻譯】現代漢語譯本善住意（善住意，菩薩名）說：『大士（對菩薩的尊稱）！我真的希望能夠見到。』這時，文殊師利（文殊師利，菩薩名）如他所說，立即進入如幻三昧（如幻三昧，一種禪定狀態）。頃刻間，十方如恒河沙數般的諸佛國土，一切景象自然顯現。於是，善住意天子（善住意天子，天神名）完全看到了東方恒河沙數般的佛土，其中有各種各樣的景象：有的地方，他看到比丘（比丘，佛教出家男眾）稱揚宣說這部經典；有的地方，他看到比丘尼（比丘尼，佛教出家女眾）的形象；有的地方，他看到優婆塞（優婆塞，在家男居士）和優婆夷（優婆夷，在家女居士）的形象；有的地方，他看到大梵天王（大梵天王，色界天之主）、天帝釋（天帝釋，欲界天之主）、四大天王（四大天王，護持佛法的四位天神）；有的地方，他看到人間轉輪聖王（轉輪聖王，擁有統治世界的理想君主）；有的地方，他看到一切天、龍（龍，天龍八部之一）、夜叉（夜叉，天龍八部之一）、乾闥婆（乾闥婆，天龍八部之一）、阿修羅（阿修羅，天龍八部之一）、迦樓羅（迦樓羅，天龍八部之一）、緊那羅（緊那羅，天龍八部之一）、摩睺羅伽（摩睺羅伽，天龍八部之一），乃至看到一切鳥獸種類，各種各樣的形狀，或美或醜，都在為眾生說法。像這樣，東方如此，南方、西方、北方、四維（東南、東北、西南、西北）以及上方、下方，一切十方，都有像恒河沙數般的諸佛國土，所有景象都像這樣，沒有絲毫差異；這一切都是文殊師利的威神力所致。這時，善住意天子看到十方佛土的一切景象，歡喜踴躍，不能自已。於是，文殊師利從三昧中起身，善住意天子一心敬仰，對文殊師利說：『大士！剛才我看到了十方諸佛國土的無量景象，佛事也各不相同，但都在宣說這部經典。』這時，文殊師利問善住意天子說：『天子！你認為如何？你剛才看到的東方一切景象，可以說是真實的嗎？』善住意說：『不是的，大士！』文殊師利說：『像這樣，東方以及其餘九方，這十方所有的景象，是真實的嗎？』善住意說：『大士！一切都是虛幻的，沒有真實的。為什麼呢？一切諸法（諸法，指一切事物和現象）本來就沒有產生，就像幻化一樣欺騙世間。一切諸法都在轉變推移，沒有常存的，都是虛妄的顯現。』

【English Translation】 English version Shanzhuyi (Shanzhuyi, name of a Bodhisattva) said: 'Great Bodhisattva! I truly wish to see it.' At that time, Manjushri (Manjushri, name of a Bodhisattva), as he had spoken, immediately entered the Samadhi of Illusion (Samadhi of Illusion, a state of meditation). Instantly, the Buddha lands of the ten directions, as numerous as the sands of the Ganges, all appeared naturally. Thereupon, Shanzhuyi Deva (Shanzhuyi Deva, name of a celestial being) fully saw the Buddha lands of the east, as numerous as the sands of the Ganges. Among them were various scenes: in some places, he saw Bhikshus (Bhikshu, a Buddhist monk) praising and expounding this sutra; in other places, he saw the images of Bhikshunis (Bhikshuni, a Buddhist nun); in other places, he saw the images of Upasakas (Upasaka, a male lay Buddhist) and Upasikas (Upasika, a female lay Buddhist); in other places, he saw the Great Brahma King (Great Brahma King, the lord of the Form Realm), the Emperor Shakra (Emperor Shakra, the lord of the Desire Realm), and the Four Heavenly Kings (Four Heavenly Kings, four celestial guardians of Buddhism); in other places, he saw the Wheel-Turning Sage Kings (Wheel-Turning Sage King, an ideal monarch who rules the world) of the human realm; in other places, he saw all the Devas, Nagas (Naga, one of the eight classes of non-human beings), Yakshas (Yakshas, one of the eight classes of non-human beings), Gandharvas (Gandharvas, one of the eight classes of non-human beings), Asuras (Asuras, one of the eight classes of non-human beings), Garudas (Garudas, one of the eight classes of non-human beings), Kinnaras (Kinnaras, one of the eight classes of non-human beings), and Mahoragas (Mahoragas, one of the eight classes of non-human beings), and even all kinds of birds and beasts, with various shapes, beautiful or ugly, all expounding the Dharma for sentient beings. Just like this, the east was like this, and the south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), as well as above and below, all ten directions, had Buddha lands as numerous as the sands of the Ganges, and all the scenes were like this, without any difference; all of this was due to the majestic power of Manjushri. At this time, Shanzhuyi Deva, having seen all the scenes of the Buddha lands in the ten directions, was overjoyed and could not contain himself. Then, Manjushri arose from Samadhi, and Shanzhuyi Deva, with a heart full of reverence, said to Manjushri: 'Great Bodhisattva! Just now I saw the immeasurable scenes of the Buddha lands in the ten directions, and the Buddha's activities were also different, but they were all expounding this sutra.' At this time, Manjushri asked Shanzhuyi Deva: 'Deva! What do you think? Can the scenes you just saw in the east be said to be real?' Shanzhuyi said: 'No, Great Bodhisattva!' Manjushri said: 'Like this, the east and the other nine directions, are all the scenes of these ten directions real?' Shanzhuyi said: 'Great Bodhisattva! All are illusory, and there is nothing real. Why is that? All dharmas (dharmas, referring to all things and phenomena) originally have no arising, just like illusions deceiving the world. All dharmas are changing and shifting, and nothing is permanent; they are all illusory manifestations.'

現所為。窮其體實了不可得，不作不生不起不滅。」

於是文殊師利贊善住意言：「善哉善哉。天子！誠如汝言。」

爾時會中有五百菩薩，已得四禪成就五通。然是菩薩依禪坐起，雖未得法忍亦不誹謗。時諸菩薩宿命通故，自見往昔所行惡業，或殺父殺母殺阿羅漢，或毀佛寺破塔壞僧。彼等明見如是餘業，深生憂悔常不離心，于甚深法不能證入。我心分別彼罪未忘，是故不能獲深法忍。

爾時世尊為欲除彼五百菩薩分別心故，即以威神覺悟文殊師利。文殊師利承佛神力從座而起，整理衣服偏袒右髆，手執利劍直趣世尊。欲行逆害時，佛遽告文殊師利言：「汝住汝住。不應造逆，勿得害我。我必被害，為善被害。何以故？文殊師利！從本已來無我無人無有丈夫，但是內心見有我人。內心起時，彼已害我，即名為害。」

時諸菩薩聞佛說已，咸作是念：「一切諸法悉如幻化，是中無我、無人、無眾生、無壽命、無丈夫、無摩奴阇、無摩那婆、無父無母、無阿羅漢、無佛無法無僧、無有是逆、無作逆者，豈有墮逆？所以者何？今此文殊師利聰明聖達智慧超倫，諸佛世尊稱讚。此等已得無礙甚深法忍，已曾供養無量百千億那由他諸佛世尊，于諸佛法巧分別知，能說如是真實之法，于諸如來等念恭敬

【現代漢語翻譯】現代漢語譯本：現在所做的一切，追究它的實體，實際上是不可得的，它不產生，不出現，不生起，也不滅亡。於是，文殊師利（Manjusri，菩薩名，代表智慧）贊同善住意（善住意，菩薩名）的話說：『說得好啊，說得好啊！天子！確實如你所說。』當時，會中有五百位菩薩，已經證得四禪（四種禪定境界）成就五通（五種神通）。然而這些菩薩從禪定中起身，雖然沒有得到法忍（對佛法的深刻理解和接受），也沒有誹謗佛法。當時，這些菩薩因為宿命通（能知過去世的神通），自己看到過去所做的惡業，有的殺過父親，殺過母親，殺過阿羅漢（Arhat，已證得解脫的聖者），有的毀壞佛寺，破壞佛塔，損害僧團。他們清楚地看到這些過去的罪業，內心深感憂悔，常常不能忘懷，因此對於甚深的佛法不能證入。他們心中分別這些罪業，未能忘卻，所以不能獲得甚深的法忍。當時，世尊（釋迦牟尼佛）爲了消除這五百位菩薩的分別心，就用他的威神力覺悟了文殊師利。文殊師利承受佛的神力，從座位上站起來，整理好衣服，袒露右肩，手持利劍，直接走向世尊。當他想要做出逆害行為時，佛陀立刻告訴文殊師利說：『你住手，你住手。不應該造逆，不要傷害我。我即使被傷害，也是善意的被傷害。為什麼呢？文殊師利！從根本上來說，沒有我，沒有人，沒有丈夫，只是內心認為有我有人。內心生起這種想法時，就已經傷害了我，這就叫做傷害。』當時，各位菩薩聽了佛陀的說法后，都這樣想：『一切諸法都像幻化一樣，其中沒有我，沒有人，沒有眾生，沒有壽命，沒有丈夫，沒有摩奴阇（Manuja，人），沒有摩那婆（Manava，人），沒有父親，沒有母親，沒有阿羅漢，沒有佛，沒有法，沒有僧，沒有這種逆行，也沒有造逆的人，哪裡會有墮入逆境的說法呢？為什麼這樣說呢？現在的文殊師利，聰明聖達，智慧超群，是諸佛世尊所稱讚的。他們已經得到了無礙甚深的法忍，曾經供養過無量百千億那由他（Nayuta，數量單位）諸佛世尊，對於諸佛的教法巧妙地分別瞭解，能夠說出這樣真實的佛法，對於諸如來（Tathagata，佛的稱號）平等地恭敬。』

【English Translation】 English version: What is done now, if one investigates its true nature, is actually unattainable. It does not arise, does not appear, does not come into being, nor does it cease to exist. Then, Manjusri (a Bodhisattva representing wisdom) praised the words of Good-Dwelling-Intent (a Bodhisattva) saying, 'Excellent, excellent! Son of Heaven! It is indeed as you say.' At that time, there were five hundred Bodhisattvas in the assembly who had already attained the four Dhyanas (four meditative states) and accomplished the five supernormal powers. However, these Bodhisattvas, having risen from their meditation, though they had not attained the Dharma-kshanti (acceptance of the Dharma), did not slander it either. At that time, these Bodhisattvas, due to their knowledge of past lives, saw for themselves the evil deeds they had committed in the past. Some had killed their fathers, killed their mothers, killed Arhats (enlightened beings), while others had destroyed Buddhist temples, ruined stupas, and harmed the Sangha (Buddhist community). They clearly saw these past karmic actions, and deep remorse arose in their hearts, which they could not forget. Therefore, they could not enter into the profound Dharma. Their minds were preoccupied with these past sins, and they could not attain the profound Dharma-kshanti. At that time, the World Honored One (Shakyamuni Buddha), in order to remove the discriminating minds of these five hundred Bodhisattvas, awakened Manjusri with his divine power. Manjusri, receiving the Buddha's divine power, rose from his seat, arranged his robes, bared his right shoulder, and, holding a sharp sword, went directly towards the World Honored One. When he was about to commit an act of rebellion, the Buddha immediately said to Manjusri, 'Stop, stop. You should not commit rebellion, do not harm me. Even if I am harmed, it is a benevolent harm. Why is that? Manjusri! From the very beginning, there is no self, no person, no man. It is only the mind that perceives a self and a person. When this thought arises in the mind, it has already harmed me, and that is called harm.' At that time, all the Bodhisattvas, having heard the Buddha's words, thought, 'All dharmas are like illusions. Within them, there is no self, no person, no sentient being, no life span, no man, no Manuja (human), no Manava (human), no father, no mother, no Arhat, no Buddha, no Dharma, no Sangha, no such rebellion, and no one who commits rebellion. How can there be talk of falling into rebellion? Why is this so? The present Manjusri is intelligent, wise, and his wisdom surpasses all others, and he is praised by all the Buddhas. They have already attained the unobstructed and profound Dharma-kshanti, have made offerings to countless hundreds of thousands of millions of Nayutas (a unit of large number) of Buddhas, and are skillful in understanding the teachings of the Buddhas. They can speak such true Dharma, and they equally respect all the Tathagatas (Buddhas).'

，而忽提劍欲逼如來。世尊遽告：『且住且住。文殊師利！汝無害我。若必害者，應當善害。』所以者何？是中若有一法和合集聚，決定成就得名為佛名法名僧、名父名母名阿羅漢，定可取者則不應盡。然而今此一切諸法，無體無實、非有非真、虛妄顛倒、空如幻化，是故於中無人得罪、無罪可得。誰為殺者而得受殃？」彼諸菩薩如是觀察明瞭知已，即時獲得無生法忍，歡喜踴躍，身升虛空高七多羅樹，以偈嘆曰：

「諸法如幻化，　　斯由分別起，　是中無所有，　　一切法皆空。　顛倒虛妄想，　　愚癡取我心，　計念我昔愆，　　所作業中甚。　過去為大逆，　　殺父母良田，　殺羅漢比丘，　　是為極重惡。　以彼惡業故，　　我當受大苦，　沒疑網眾生，　　聞法悔或除。　大名拔我毒，　　破散我疑心，　我已覺法界，　　眾惡無所有。　諸佛巧方便，　　善知我等意，　方便度眾生，　　為解諸疑縛。　何處有諸佛？　　法僧亦復然，　父母本自無，　　阿羅漢空寂。　是處無有殺，　　云何有業果？　如幻無所生，　　諸法性如是。　文殊大智人，　　深達法源底，　自手握利劍，　　馳逼如來身。　如劍佛亦爾，　　一相無有二，　無相無所生，　　是

【現代漢語翻譯】現代漢語譯本（文殊菩薩）卻突然拔出劍想要逼迫如來。世尊連忙說：『且慢，且慢。文殊師利（菩薩名）！你不要傷害我。如果一定要傷害，應當好好地傷害。』這是為什麼呢？如果這裡有一種法是和合聚集而成的，能夠確定成就，可以被稱作佛、法、僧、父、母、阿羅漢（已斷絕煩惱，達到涅槃境界的修行者），並且可以被真實地把握，那麼就不應該被完全消滅。然而現在這一切諸法，沒有實體，沒有真實性，不是真實存在，而是虛妄顛倒的，空如幻化，因此其中沒有人會犯罪，也沒有罪可以被得到。誰是殺人者，又會因此而遭受災殃呢？」那些菩薩這樣觀察明白之後，立刻獲得了無生法忍（對諸法不生不滅的真理的領悟），歡喜踴躍，身體升到虛空中，高七多羅樹（一種高大的樹木），用偈頌讚嘆道：『諸法如幻化，都是由分別心產生的，其中沒有任何真實存在，一切法都是空性的。顛倒虛妄的想法，愚癡地執著于『我』，計較著我過去的罪過，所造的業是多麼的深重。過去犯下大逆不道的罪行，殺害父母，毀壞良田，殺害阿羅漢和比丘（出家修行的僧人），這是極其嚴重的罪惡。因為這些惡業，我應當遭受巨大的痛苦，陷入疑惑的網中。眾生聽聞佛法，或許可以消除悔恨。大名（指佛）拔除了我的毒害，破除了我的疑心，我已經覺悟了法界（宇宙萬法的本體），一切罪惡都是不存在的。諸佛善巧方便，善於瞭解我們這些眾生的心意，用方便法門來度化眾生，為的是解開各種疑惑的束縛。哪裡有諸佛？法和僧也是如此，父母本來就是不存在的，阿羅漢也是空寂的。既然這裡沒有殺，又怎麼會有業報的結果呢？就像幻化一樣沒有產生，諸法的本性就是如此。文殊（菩薩名）是大智慧的人，深刻地通達了法的根源，親自手握利劍，衝向如來的身體。劍和佛也是如此，都是同一相，沒有差別，沒有相，沒有產生，這就是真理。』

【English Translation】 English version Suddenly, (Manjushri Bodhisattva) drew his sword, intending to force the Tathagata (another name for Buddha). The World Honored One quickly said, 'Stop, stop. Manjushri (Bodhisattva's name)! Do not harm me. If you must harm me, then do it well.' Why is this? If there were a dharma (teaching, principle) here that was a composite of assembled elements, that could be definitively established, that could be called Buddha, Dharma, Sangha (Buddhist monastic community), father, mother, or Arhat (one who has attained Nirvana), and that could be truly grasped, then it should not be completely destroyed. However, now all these dharmas have no substance, no reality, are not truly existent, but are false and inverted, empty like illusions. Therefore, no one commits a crime within them, and no crime can be obtained. Who is the killer, and who will suffer the consequences?' After those Bodhisattvas observed and understood this clearly, they immediately attained the 'non-arising dharma forbearance' (understanding of the truth that all dharmas neither arise nor cease), joyfully leaping, their bodies rose into the sky, seven Tala trees (a tall tree) high, and praised with a verse: 'All dharmas are like illusions, arising from discrimination. There is nothing real within them; all dharmas are empty. Inverted and false thoughts, foolishly clinging to 'self', calculating my past transgressions, the karma I have created is so profound. In the past, I committed heinous crimes, killing my parents, destroying fertile fields, killing Arhats and Bhikkhus (monks who have left home to practice), these are extremely serious evils. Because of these evil karmas, I should suffer great pain, trapped in a web of doubt. If sentient beings hear the Dharma, perhaps they can eliminate their remorse. The Great Name (referring to the Buddha) has removed my poison, shattered my doubts. I have already awakened to the Dharmadhatu (the essence of all phenomena), all evils are non-existent. The Buddhas are skillful in means, understanding the minds of us sentient beings, using expedient methods to liberate sentient beings, in order to untie the bonds of all doubts. Where are the Buddhas? The Dharma and Sangha are also like this. Parents are originally non-existent, and Arhats are also empty and still. Since there is no killing here, how can there be karmic consequences? Like illusions, there is no arising. The nature of all dharmas is like this. Manjushri (Bodhisattva's name) is a person of great wisdom, deeply understanding the source of the Dharma, personally holding a sharp sword, rushing towards the Tathagata's body. The sword and the Buddha are also like this, they are of the same form, without difference, without form, without arising, this is the truth.'

中雲何殺？」

說此執劍妙法門時，十方如恒沙等諸佛世界六種振動。時彼十方諸佛世界一切諸佛現前說法，彼佛侍者各于本國大眾會中從座而起，咸請其佛言：「世尊！今此神變是誰威德而令世間大地振動？」時十方諸佛各各告其弟子曰：「諸善男子！今有世界名曰娑婆，彼土有佛，號釋迦牟尼如來、應供、正遍覺，現在說法。然彼世界有一上首菩薩摩訶薩名文殊師利，久已不退于阿耨多羅三藐三菩提。為欲破壞新學菩薩執著心故，躬秉利劍馳走趣彼釋迦如來，顯發深法。以是因緣故，令大地如是振動。彼佛世尊因智劍故說甚深法，復令無量無邊阿僧祇眾生法眼清凈、心得解脫、證深法忍、安住菩提。」

爾時世尊建立如是大神變時，以方便力令彼眾中一切諸來新學菩薩——善根微少、未離分別取相眾生——皆悉不睹彼執劍事，亦不得聞其所說法。

爾時尊者舍利弗白文殊師利言：「大士！仁今已造極猛惡業，欲害如是天人大師。是業若熟，當於何受？」

時文殊師利告舍利弗言：「如是大德！如汝所說，我今唯能造作如是極重惡業，而實不知於何處受？然舍利弗！如吾見者，當若化人幻業熟時，我如斯受。所以者何，彼幻化人無心分別、無有念想，一切諸法皆幻化故。又舍利弗！我今問

{ "translations": [ "現代漢語譯本：\n「如何殺？」\n\n當宣說這執劍的微妙法門時，十方如恒河沙數般多的諸佛世界發生了六種震動。那時，十方諸佛世界的一切諸佛都顯現出來說法，那些佛的侍者各自在本國的大眾集會中從座位上站起來，都請問他們的佛說：「世尊！現在這種神變是誰的威德所致，使得世間大地震動？」這時，十方諸佛各自告訴他們的弟子說：「各位善男子！現在有一個世界名叫娑婆，那個地方有一尊佛，號為釋迦牟尼如來、應供、正遍覺，正在說法。然而那個世界有一位上首菩薩摩訶薩名叫文殊師利，他早已不退轉于阿耨多羅三藐三菩提（無上正等正覺）。爲了破除新學菩薩的執著心，他親自拿著利劍奔向釋迦如來，顯發甚深佛法。因為這個因緣，所以使得大地如此震動。那位佛世尊因為智慧之劍的緣故，宣說了甚深佛法，又使得無量無邊阿僧祇（無數）的眾生法眼清凈、心得解脫、證得甚深法忍、安住于菩提（覺悟）。」\n\n那時，世尊建立如此大神變時，以方便之力，使得那些大眾中一切前來學習的新學菩薩——善根微薄、尚未脫離分別取相的眾生——都看不到那執劍之事，也聽不到他所說的法。\n\n那時，尊者舍利弗問文殊師利說：「大士！您現在已經造作了極其猛烈的惡業，想要傷害如此的天人導師。這個業如果成熟，將會在哪裡受報呢？」\n\n這時，文殊師利告訴舍利弗說：「像您這樣的大德！正如您所說，我現在只能造作如此極重的惡業，而實在不知道會在哪裡受報？然而，舍利弗！以我所見，當如幻化之人所造的幻業成熟時，我就會像那樣受報。為什麼呢？因為那幻化之人沒有分別心，沒有念想，一切諸法都是幻化的緣故。還有，舍利弗！我現在問你」， "English version:\n'How to kill?'\n\nWhen this subtle Dharma gate of wielding the sword was being expounded, the ten directions of Buddha worlds, as numerous as the sands of the Ganges, shook in six ways. At that time, all the Buddhas in the ten directions of Buddha worlds appeared and taught the Dharma. The attendants of those Buddhas, each in their own country's assembly, rose from their seats and asked their Buddhas, 'World Honored One! Whose power is causing this divine transformation that makes the earth shake?' Then, the Buddhas of the ten directions each told their disciples, 'Good men! There is now a world called Saha, and in that land there is a Buddha named Shakyamuni Tathagata, Arhat, Samyak-sambuddha, who is currently teaching the Dharma. However, in that world, there is a foremost Bodhisattva Mahasattva named Manjushri, who has long been non-retrogressive in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). In order to break the attachments of newly learning Bodhisattvas, he personally wields a sharp sword and rushes towards Shakyamuni Tathagata, revealing the profound Dharma. Because of this cause, the earth is shaking in this way. That Buddha, the World Honored One, because of the sword of wisdom, expounded the profound Dharma, and also caused countless immeasurable asamkhya (innumerable) beings to have their Dharma eyes purified, their minds liberated, attain deep Dharma forbearance, and abide in Bodhi (enlightenment).'\n\nAt that time, when the World Honored One established such a great divine transformation, by means of skillful power, he caused all the newly learning Bodhisattvas in that assembly—those with meager roots of goodness, who had not yet departed from discriminating and grasping at appearances—to not see the matter of wielding the sword, nor hear the Dharma that was being spoken.\n\nAt that time, the Venerable Shariputra said to Manjushri, 'Great Bodhisattva! You have now committed an extremely fierce and evil deed, intending to harm such a teacher of gods and humans. If this karma ripens, where will you receive its retribution?'\n\nThen, Manjushri said to Shariputra, 'Great Virtue! As you have said, I can only commit such an extremely heavy evil deed, but I truly do not know where I will receive its retribution? However, Shariputra! As I see it, when the illusory karma created by an illusory person ripens, I will receive it in that way. Why? Because that illusory person has no discriminating mind, no thoughts, and all dharmas are illusory. Furthermore, Shariputra! I now ask you'", "現代漢語譯本：\n「如何殺？」\n\n當宣說這執劍的微妙法門時，十方如恒河沙數般多的諸佛世界發生了六種震動。那時，十方諸佛世界的一切諸佛都顯現出來說法，那些佛的侍者各自在本國的大眾集會中從座位上站起來，都請問他們的佛說：「世尊！現在這種神變是誰的威德所致，使得世間大地震動？」這時，十方諸佛各自告訴他們的弟子說：「各位善男子！現在有一個世界名叫娑婆，那個地方有一尊佛，號為釋迦牟尼如來、應供、正遍覺，正在說法。然而那個世界有一位上首菩薩摩訶薩名叫文殊師利，他早已不退轉于阿耨多羅三藐三菩提（無上正等正覺）。爲了破除新學菩薩的執著心，他親自拿著利劍奔向釋迦如來，顯發甚深佛法。因為這個因緣，所以使得大地如此震動。那位佛世尊因為智慧之劍的緣故，宣說了甚深佛法，又使得無量無邊阿僧祇（無數）的眾生法眼清凈、心得解脫、證得甚深法忍、安住于菩提（覺悟）。」\n\n那時，世尊建立如此大神變時，以方便之力，使得那些大眾中一切前來學習的新學菩薩——善根微薄、尚未脫離分別取相的眾生——都看不到那執劍之事，也聽不到他所說的法。\n\n那時，尊者舍利弗問文殊師利說：「大士！您現在已經造作了極其猛烈的惡業，想要傷害如此的天人導師。這個業如果成熟，將會在哪裡受報呢？」\n\n這時，文殊師利告訴舍利弗說：「像您這樣的大德！正如您所說，我現在只能造作如此極重的惡業，而實在不知道會在哪裡受報？然而，舍利弗！以我所見，當如幻化之人所造的幻業成熟時，我就會像那樣受報。為什麼呢？因為那幻化之人沒有分別心，沒有念想，一切諸法都是幻化的緣故。還有，舍利弗！我現在問你」 ], "english_translations": [ "'How to kill?'\n\nWhen this subtle Dharma gate of wielding the sword was being expounded, the ten directions of Buddha worlds, as numerous as the sands of the Ganges, shook in six ways. At that time, all the Buddhas in the ten directions of Buddha worlds appeared and taught the Dharma. The attendants of those Buddhas, each in their own country's assembly, rose from their seats and asked their Buddhas, 'World Honored One! Whose power is causing this divine transformation that makes the earth shake?' Then, the Buddhas of the ten directions each told their disciples, 'Good men! There is now a world called Saha, and in that land there is a Buddha named Shakyamuni Tathagata, Arhat, Samyak-sambuddha, who is currently teaching the Dharma. However, in that world, there is a foremost Bodhisattva Mahasattva named Manjushri, who has long been non-retrogressive in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). In order to break the attachments of newly learning Bodhisattvas, he personally wields a sharp sword and rushes towards Shakyamuni Tathagata, revealing the profound Dharma. Because of this cause, the earth is shaking in this way. That Buddha, the World Honored One, because of the sword of wisdom, expounded the profound Dharma, and also caused countless immeasurable asamkhya (innumerable) beings to have their Dharma eyes purified, their minds liberated, attain deep Dharma forbearance, and abide in Bodhi (enlightenment).'\n\nAt that time, when the World Honored One established such a great divine transformation, by means of skillful power, he caused all the newly learning Bodhisattvas in that assembly—those with meager roots of goodness, who had not yet departed from discriminating and grasping at appearances—to not see the matter of wielding the sword, nor hear the Dharma that was being spoken.\n\nAt that time, the Venerable Shariputra said to Manjushri, 'Great Bodhisattva! You have now committed an extremely fierce and evil deed, intending to harm such a teacher of gods and humans. If this karma ripens, where will you receive its retribution?'\n\nThen, Manjushri said to Shariputra, 'Great Virtue! As you have said, I can only commit such an extremely heavy evil deed, but I truly do not know where I will receive its retribution? However, Shariputra! As I see it, when the illusory karma created by an illusory person ripens, I will receive it in that way. Why? Because that illusory person has no discriminating mind, no thoughts, and all dharmas are illusory. Furthermore, Shariputra! I now ask you'" ] }

汝，隨汝意答。于意云何？如汝意者實見劍耶？」

舍利弗言：「不也。」

文殊師利曰：「又定見彼惡業可得耶？」

舍利弗言：「不也。」

文殊師利曰：「又定見彼受果報耶？」舍利弗言：「不也。」

文殊師利言：「如是舍利弗！彼劍既無、復無業報，誰造斯業？誰受報者？而反問我受報處乎？」

舍利弗言：「大士！以何義故復如是說？」

文殊師利言：「如我所見，實無有法業報熟者。所以者何？一切諸法無業無報，無業報熟故。」

爾時十方世界諸來菩薩摩訶薩等，同請佛言：「世尊！唯愿世尊以威德力，加是文殊師利，令至十方諸佛世界說如斯法，令彼眾生鹹得聽聞，如我無異。」

於是文殊師利菩薩摩訶薩語彼十方諸菩薩言：「諸善男子！汝今宜各一心觀察自佛世界也。」

時彼十方諸菩薩眾從文殊師利聞是語已，即各觀本自佛世界，皆睹文殊師利處其佛前，為諸大眾說如斯法，復各見彼皆有善住意天子問是法門。又各見彼十方佛國諸菩薩等悉皆大集，又皆見彼諸天子眾其數多少與此不殊，又各見彼佛界清凈莊嚴微妙與此無異。彼諸菩薩摩訶薩眾如是見已，生殊特心得未曾有，同聲贊言：「甚奇甚特。今此文殊師利道德巍巍，處斯

【現代漢語翻譯】現代漢語譯本文殊師利說：『你，隨你的意思回答。你認為怎麼樣？按照你的意思，你真的看見那把劍了嗎？』舍利弗回答說：『沒有。』文殊師利說：『那麼，你確定能看到那惡業的存在嗎？』舍利弗回答說：『不能。』文殊師利說：『那麼，你確定能看到那受果報的情形嗎？』舍利弗回答說：『不能。』文殊師利說：『正是這樣，舍利弗！既然那劍不存在，也沒有業報，那麼是誰造了這業？又是誰在受報呢？反而問我受報的地方在哪裡嗎？』舍利弗說：『大士（菩薩的尊稱）！因為什麼道理，你又這樣說呢？』文殊師利說：『以我所見，實際上沒有所謂的業報成熟。為什麼呢？因為一切諸法（世間萬物）都沒有業，也沒有報，沒有業報成熟的說法。』這時，十方世界前來的菩薩摩訶薩（大菩薩）們，一同請求佛說：『世尊！希望世尊以威德之力，加持這位文殊師利，讓他到十方諸佛世界宣說這樣的法，讓那裡的眾生都能聽聞，和我們一樣。』於是，文殊師利菩薩摩訶薩對十方諸菩薩說：『各位善男子！你們現在應該各自一心觀察自己的佛世界。』當時，十方諸菩薩眾從文殊師利那裡聽到這話后，就各自觀察自己本來的佛世界，都看到文殊師利在他們的佛前，為大眾宣說這樣的法，又各自看到那裡都有善住意天子問這個法門。又各自看到十方佛國的菩薩們都聚集在一起，又都看到那裡的天子眾數量和這裡沒有差別，又各自看到那裡的佛界清凈莊嚴微妙和這裡沒有不同。那些菩薩摩訶薩們這樣看到后，生起了殊勝特別的心，感到前所未有，同聲讚歎說：『真是奇特！現在這位文殊師利的道德如此高尚，』

【English Translation】 English version Manjushri said, 'You, answer as you wish. What do you think? According to your understanding, did you actually see the sword?' Shariputra replied, 'No, I did not.' Manjushri said, 'Then, can you definitely see the existence of that evil karma?' Shariputra replied, 'No, I cannot.' Manjushri said, 'Then, can you definitely see the situation of receiving the karmic retribution?' Shariputra replied, 'No, I cannot.' Manjushri said, 'That's right, Shariputra! Since the sword does not exist, and there is no karmic retribution, then who created this karma? And who is receiving the retribution? Instead, you ask me where the retribution is received?' Shariputra said, 'Great Bodhisattva! For what reason do you say this again?' Manjushri said, 'As I see it, there is actually no such thing as the maturation of karmic retribution. Why? Because all dharmas (all things in the world) have no karma, no retribution, and no such thing as the maturation of karmic retribution.' At that time, the Bodhisattva Mahasattvas (great Bodhisattvas) who came from the ten directions of the world, together requested the Buddha, saying, 'World Honored One! We hope that the World Honored One, with the power of your majestic virtue, will bless this Manjushri, so that he can go to the Buddha worlds of the ten directions to proclaim this Dharma, so that the sentient beings there can hear it, just like us.' Then, the Bodhisattva Mahasattva Manjushri said to the Bodhisattvas of the ten directions, 'Good men! You should now each observe your own Buddha world with one mind.' At that time, after the Bodhisattva assembly of the ten directions heard these words from Manjushri, they each observed their original Buddha world, and all saw Manjushri in front of their Buddhas, proclaiming this Dharma to the assembly. They also each saw that there were Good Dwelling Intent Devas (heavenly beings) asking about this Dharma. They also each saw that the Bodhisattvas of the Buddha lands of the ten directions were all gathered together. They also all saw that the number of Devas there was no different from here. They also each saw that the purity, adornment, and subtlety of the Buddha world there were no different from here. After seeing this, those Bodhisattva Mahasattvas generated a special and extraordinary mind, feeling unprecedented, and praised in unison, saying, 'How marvelous and extraordinary! Now this Manjushri's virtue is so lofty,'

世界安住不動而能普現十方佛前。」

爾時文殊師利告彼十方菩薩眾言：「諸善男子！汝今當聽。譬如幻師既善學已，不離本座而能幻作種種色像。菩薩摩訶薩亦復如是，既能善學般若波羅蜜如幻法已，即於一切如幻法中，隨其十方諸佛國土欲現形像作諸佛事，如意即能。所以者何？一切諸法皆如幻化，以是義故所作隨心。譬如日月宮輪住虛空處，初不曾下入諸器中，其光普照靡不周遍。菩薩如是安住不動，隨心普現十方佛前，或現聲聞緣覺等身、或現梵王帝釋等像、或現四天轉輪王事、或現國主大臣政化，如是乃至示現一切惡趣眾生形類隨意即能，而亦初無興作之想。」

稱讚付法品第十

爾時世尊告文殊師利言：「文殊師利！若有得聞此修多羅甚深法門，與值佛興世等無有異。文殊師利！若聞此經，與證須陀洹無異、與證斯陀含無異、與證阿那含無異、與證阿羅漢無異。何以故？以彼如如無異故。文殊師利！又若聞此經心生信解，與彼後身菩薩菩提樹下坐于道場必成正覺一等無異。何以故？如斯法門即是三世諸佛世尊之要道故。」

於是文殊師利白佛言：「世尊！如是如是，如佛所說，如空無異、如無相無異、如無愿無異、如如如無異、如法界無異、如實際無異、如平等無異、如解脫無

【現代漢語翻譯】現代漢語譯本『世界安住不動而能普遍顯現在十方諸佛面前。』

這時，文殊師利菩薩告訴十方來的菩薩們說：『各位善男子！你們現在應當聽好。譬如一個幻術師，已經精通幻術，他可以不離開自己的座位，就能幻化出各種各樣的形象。菩薩摩訶薩也是這樣，既然已經精通了般若波羅蜜這種如幻的法門，就能在一切如幻的法中，隨著十方諸佛國土的意願，顯現各種形象，做各種佛事，都能如意實現。這是為什麼呢？因為一切諸法都如幻化一般，因此所作所為都能隨心所欲。譬如日月宮輪停留在虛空中，從來不會下降到各種器皿中，但它的光芒卻能普遍照耀，無處不在。菩薩也是這樣，安住不動，隨心所欲地普遍顯現在十方諸佛面前，或者顯現聲聞、緣覺等身，或者顯現梵王、帝釋等形象，或者顯現四天王、轉輪王的事蹟，或者顯現國主大臣的政治教化，乃至顯現一切惡道眾生的形貌，都能隨意而為，而且心中沒有絲毫造作的想法。』

稱讚付法品第十

這時，世尊告訴文殊師利菩薩說：『文殊師利！如果有人聽聞這部修多羅甚深法門，就和遇到佛陀出世一樣，沒有什麼差別。文殊師利！如果聽聞這部經，就和證得須陀洹果位沒有差別，和證得斯陀含果位沒有差別，和證得阿那含果位沒有差別，和證得阿羅漢果位沒有差別。為什麼呢？因為它們在如如的真理上沒有差別。文殊師利！又如果聽聞這部經，心中產生信解，就和那些後世的菩薩在菩提樹下坐于道場，必定成就正覺一樣，沒有什麼差別。為什麼呢？因為這個法門是三世諸佛世尊所走的要道。』

於是，文殊師利菩薩對佛說：『世尊！是這樣的，是這樣的，正如佛所說，它和空沒有差別，和無相沒有差別，和無愿沒有差別，和如如沒有差別，和法界沒有差別，和實際沒有差別，和平等沒有差別，和解脫沒有差別，和寂滅沒有差別。』

【English Translation】 English version 'The world remains still and yet can universally appear before the Buddhas of the ten directions.'

At that time, Manjushri addressed the bodhisattvas from the ten directions, saying, 'Good men! Now you should listen. For example, a magician, having mastered his art, can conjure various forms and images without leaving his seat. Bodhisattva Mahasattvas are also like this; having mastered the Prajnaparamita, the Dharma of illusion, they can, within all illusory dharmas, manifest forms and perform Buddha-works according to the wishes of the Buddha-lands in the ten directions, as they desire. Why is this so? Because all dharmas are like illusions, and therefore, their actions are according to their minds. For example, the sun and moon, dwelling in the sky, never descend into vessels, yet their light shines everywhere. Bodhisattvas, likewise, remain still and yet universally appear before the Buddhas of the ten directions, manifesting as Shravakas, Pratyekabuddhas, or as Brahma, Indra, or as the Four Heavenly Kings, or as the deeds of a Wheel-Turning King, or as the political teachings of a ruler and ministers, and even manifesting the forms of all beings in evil realms, all at will, without any thought of contrivance.'

Chapter Ten: Praising the Entrustment of the Dharma

At that time, the World Honored One said to Manjushri, 'Manjushri! If anyone hears this profound Dharma-gate of the Sutra, it is no different from encountering a Buddha appearing in the world. Manjushri! If one hears this Sutra, it is no different from attaining the Srotaapanna fruit, no different from attaining the Sakradagamin fruit, no different from attaining the Anagamin fruit, no different from attaining the Arhat fruit. Why is this so? Because they are no different in their suchness. Manjushri! Furthermore, if one hears this Sutra and generates faith and understanding, it is no different from those future bodhisattvas who, sitting under the Bodhi tree in the Bodhimanda, will surely attain perfect enlightenment. Why is this so? Because this Dharma-gate is the essential path of all Buddhas, World Honored Ones, of the three times.'

Then Manjushri said to the Buddha, 'World Honored One! It is so, it is so, as the Buddha has said. It is no different from emptiness, no different from no-form, no different from no-wish, no different from suchness, no different from the Dharmadhatu, no different from reality, no different from equality, no different from liberation, no different from quiescence.'

異、如離欲無異。」

爾時文殊師利白佛言：「世尊！唯愿如來護持如是甚深法門，於後末世五百歲時，當使此經于閻浮提遍行流佈，令諸善男子善女人等鹹得聞之。」文殊師利作是請時，即令三千大千世界一切音樂不鼓自鳴、一切諸樹自然郁茂、一切眾花咸悉開敷。又此三千大千世界六反振動，放大光明遍照三千大千世界，奪日月光令不復現。百千億天歡喜踴躍，得未曾有，住于虛空雨天花香，種種諸花及諸花鬘、涂香末香如雨而下，香氣氛馥充滿十方，作天樂音其聲和雅，一切咸共叉手合掌同聲稱讚：「希有希有奇特法門。今此文殊師利大士所說，令我等聞。我為福會，從生至今再遇閻浮轉大法輪。有諸眾生具足善根，然後乃得聞此深法。若諸眾生聞已信行，當知是人已曾供養一切諸佛，亦為已得甚深法忍。若有眾生聞此經典，不驚不怖、不退不沒、深心愛樂，當知是人不經二乘善根中來。」

爾時文殊師利白佛言：「世尊！今此奇瑞，將無為是法門于未來世閻浮提中遍行流佈住持不滅耶？」

佛言：「如是如是。向所現瑞，唯為是經于閻浮提遍行流佈住持不滅故。」

文殊師利言：「世尊！唯愿世尊更建誠實，令此經典後世流行熾然不滅。」

佛言：「文殊師利！若三解脫門能

【現代漢語翻譯】『異』，就如同離欲沒有差別。」

當時，文殊師利菩薩對佛說：『世尊！唯愿如來護持這樣甚深的法門，在後世末法五百年時，應當使這部經在閻浮提（Jambudvipa，指我們所居住的這個世界）普遍流傳，讓所有善男子善女人等都能聽聞。』文殊師利菩薩作此請求時，三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）的一切音樂不敲自鳴，一切樹木自然茂盛，一切花朵全部盛開。而且這三千大千世界六次震動，放出大光明遍照三千大千世界，使得日月的光芒都消失不見。成百上千億的天人歡喜踴躍，感到前所未有，停留在虛空中降下天花香，各種各樣的花和花環、涂香末香像雨一樣落下，香氣濃郁充滿十方，奏出天樂聲音和諧優美，一切眾生都雙手合十，同聲稱讚：『稀有啊，稀有啊，奇特的法門。今天文殊師利大士所說，讓我們聽聞。我們真是福報深厚，從出生到現在再次在閻浮提轉大法輪。有些眾生具備善根，然後才能聽聞這深奧的佛法。如果眾生聽聞后信受奉行，應當知道這個人已經供養過一切諸佛，也已經得到了甚深的法忍（Dharma-ksanti，對佛法的深刻理解和接受）。如果有眾生聽聞這部經典，不驚慌不害怕、不退縮不沉淪、內心深愛樂，應當知道這個人不是從二乘（聲聞乘和緣覺乘）的善根中來的。』

當時，文殊師利菩薩對佛說：『世尊！現在這種奇異的祥瑞，難道不是爲了這個法門在未來世閻浮提中普遍流傳、住持不滅嗎？』

佛說：『是這樣的，是這樣的。剛才所顯現的祥瑞，正是爲了這部經在閻浮提普遍流傳、住持不滅的緣故。』

文殊師利菩薩說：『世尊！唯愿世尊更加建立誠實，使這部經典在後世流行熾盛，永不滅絕。』

佛說：『文殊師利！如果三解脫門（三解脫門：空解脫門、無相解脫門、無愿解脫門）能夠

【English Translation】 'different,' just as there is no difference from being free of desire."

At that time, Manjushri (Manjusri, Bodhisattva of Wisdom) said to the Buddha, 'World Honored One! I beseech the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) to protect this profound Dharma (Dharma, the teachings of the Buddha) so that in the last five hundred years of the future, this scripture will be widely circulated in Jambudvipa (Jambudvipa, the world we inhabit), enabling all good men and good women to hear it.' When Manjushri made this request, all the music in the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a great world system in Buddhist cosmology) played without being struck, all the trees naturally flourished, and all the flowers bloomed. Moreover, this Trisahasra-Mahasahasra-lokadhatu shook six times, emitting great light that illuminated the entire Trisahasra-Mahasahasra-lokadhatu, causing the light of the sun and moon to disappear. Hundreds of millions of devas (devas, celestial beings) rejoiced and leaped for joy, feeling unprecedented joy, and stayed in the sky, raining down heavenly flowers and incense, various kinds of flowers and garlands, and fragrant powders like rain, the fragrance filling the ten directions, playing heavenly music with harmonious and beautiful sounds. All beings joined their palms together and praised in unison, 'Rare, rare, a wondrous Dharma! Today, what the great Bodhisattva Manjushri has spoken, we have heard. We are truly blessed to have turned the great Dharma wheel again in Jambudvipa from birth until now. Some beings possess good roots, and then they can hear this profound Dharma. If beings hear it and believe and practice it, know that this person has already made offerings to all Buddhas and has also attained profound Dharma-ksanti (Dharma-ksanti, acceptance of the Dharma). If there are beings who hear this scripture, are not startled or afraid, do not retreat or sink, and deeply love and rejoice in it, know that this person did not come from the good roots of the Two Vehicles (Sravakayana and Pratyekabuddhayana, the paths of the Hearers and the Solitary Buddhas).'

At that time, Manjushri said to the Buddha, 'World Honored One! Is this extraordinary auspicious sign not for the sake of this Dharma being widely circulated and upheld without extinction in Jambudvipa in the future?'

The Buddha said, 'It is so, it is so. The auspicious signs that have just appeared are precisely for the sake of this scripture being widely circulated and upheld without extinction in Jambudvipa.'

Manjushri said, 'World Honored One! I beseech the World Honored One to further establish truthfulness, so that this scripture will flourish and never be extinguished in future generations.'

The Buddha said, 'Manjushri! If the three doors of liberation (three doors of liberation: emptiness, signlessness, and wishlessness) can

證涅槃是誠實者，於後末世五百歲時，此經法門弘閻浮提熾然不滅，為誠實語。文殊師利！若苦無常、若空無我是實言者，於後末世五百歲時，此經法門弘閻浮提熾然不滅，為誠實語。」

文殊師利言：「世尊！如世尊說，無我、無人、無眾生、無壽命、無丈夫、無摩奴阇、無摩那婆、無煩惱、無清凈是實言者，於後末世五百歲時，此經法門弘閻浮提熾然不滅，是誠實語。如世尊說，無生死、無涅槃、無貪慾、無瞋恚、無愚癡、無名無色、無因無果、無有無知、無身無身證、無心無心果、無念無念處、無發無發處、無色無受無想無行無識、無眼無色、無耳無聲、無鼻無香、無舌無味、無身無觸、無意無法、無慾界、無色界、無無色界、無斷無常，如是等法是實言者，於後末世五百歲時，此經法門弘閻浮提熾然不滅，是誠實語。如世尊說，無須陀洹、無須陀洹果、無斯陀含、無斯陀含果、無阿那含、無阿那含果、無阿羅漢、無阿羅漢諸法、無辟支佛、無辟支佛諸法、無如來、無如來諸法、無證平等、無力無畏、無智果、無聖證、無空無無相無無愿、無離欲處、無得本性、無有平等、無有餘處、無暗無明、無縛無解、無彼岸、無此岸、無中間、無念無覺，如此等法是實言者，於後末世五百歲時，此經法門弘閻浮提遍

【現代漢語翻譯】現代漢語譯本：證悟涅槃是真實不虛的，在後世末法五百年時，此經的法門將在閻浮提（Jambudvipa，指我們所居住的這個世界）弘揚，如火焰般熾盛不滅，這是真實之語。文殊師利（Manjusri，菩薩名）！如果說苦是無常的，空是無我的，這是真實之語，那麼在後世末法五百年時，此經的法門將在閻浮提弘揚，如火焰般熾盛不滅，這也是真實之語。文殊師利說：『世尊！如世尊所說，無我、無人、無眾生、無壽命、無丈夫、無摩奴阇（manuja，人）、無摩那婆（manava，人）、無煩惱、無清凈，這些是真實之語，那麼在後世末法五百年時，此經的法門將在閻浮提弘揚，如火焰般熾盛不滅，這是真實之語。如世尊所說，無生死、無涅槃、無貪慾、無瞋恚、無愚癡、無名無色、無因無果、無有無知、無身無身證、無心無心果、無念無念處、無發無發處、無色無受無想無行無識、無眼無色、無耳無聲、無鼻無香、無舌無味、無身無觸、無意無法、無慾界、無色界、無無色界、無斷無常，像這樣的法是真實之語，那麼在後世末法五百年時，此經的法門將在閻浮提弘揚，如火焰般熾盛不滅，這是真實之語。如世尊所說，無須陀洹（Srotapanna，預流果）、無須陀洹果、無斯陀含（Sakrdagamin，一來果）、無斯陀含果、無阿那含（Anagamin，不還果）、無阿那含果、無阿羅漢（Arhat，無學果）、無阿羅漢諸法、無辟支佛（Pratyekabuddha，緣覺）、無辟支佛諸法、無如來（Tathagata，佛）、無如來諸法、無證平等、無力無畏、無智果、無聖證、無空無無相無無愿、無離欲處、無得本性、無有平等、無有餘處、無暗無明、無縛無解、無彼岸、無此岸、無中間、無念無覺，像這樣的法是真實之語，那麼在後世末法五百年時，此經的法門將在閻浮提遍佈，如火焰般熾盛不滅，這是真實之語。』

【English Translation】 English version: The realization of Nirvana is the truth, and in the last five hundred years of the future, the Dharma of this sutra will be propagated throughout Jambudvipa (the world we live in), blazing like a flame that never dies out; this is the truth. Manjusri! If it is true to say that suffering is impermanent and emptiness is without self, then in the last five hundred years of the future, the Dharma of this sutra will be propagated throughout Jambudvipa, blazing like a flame that never dies out; this is also the truth. Manjusri said: 'World Honored One! As the World Honored One has said, there is no self, no person, no sentient being, no life span, no man, no manuja (human), no manava (human), no affliction, and no purity; if these are true words, then in the last five hundred years of the future, the Dharma of this sutra will be propagated throughout Jambudvipa, blazing like a flame that never dies out; this is the truth. As the World Honored One has said, there is no birth and death, no Nirvana, no greed, no hatred, no ignorance, no name and form, no cause and effect, no ignorance, no body and no body-realization, no mind and no mind-result, no thought and no place of thought, no hair and no place of hair, no form, no feeling, no perception, no volition, no consciousness, no eye and no form, no ear and no sound, no nose and no smell, no tongue and no taste, no body and no touch, no mind and no dharma, no desire realm, no form realm, no formless realm, no cessation and no permanence; if such dharmas are true words, then in the last five hundred years of the future, the Dharma of this sutra will be propagated throughout Jambudvipa, blazing like a flame that never dies out; this is the truth. As the World Honored One has said, there is no Srotapanna (stream-enterer), no Srotapanna-result, no Sakrdagamin (once-returner), no Sakrdagamin-result, no Anagamin (non-returner), no Anagamin-result, no Arhat (worthy one), no Arhat-dharmas, no Pratyekabuddha (solitary buddha), no Pratyekabuddha-dharmas, no Tathagata (thus-gone one), no Tathagata-dharmas, no realization of equality, no power and no fearlessness, no wisdom-result, no noble realization, no emptiness, no signlessness, no wishlessness, no place of detachment, no attainment of original nature, no equality, no other place, no darkness and no light, no bondage and no liberation, no other shore, no this shore, no middle, no thought and no awareness; if such dharmas are true words, then in the last five hundred years of the future, the Dharma of this sutra will spread throughout Jambudvipa, blazing like a flame that never dies out; this is the truth.'

行流佈熾然不滅，是誠實語。如世尊說，於此法門無有眾生信解脫得果、相應不相應、不合不散，如是等法為實言者，於後末世五百歲時，此經法門弘閻浮提遍行流佈熾然不滅，是真實語。如世尊說，過去諸如來應供正遍覺作如斯說，無有一法能令眾生於生死中滅除煩惱解脫涅槃，亦無眾生有法生滅，乃至無有過失、無出無動。如過去佛所說，如是未來現在所說亦然。若此等法是實言者，於後末世五百歲時，此經法門弘閻浮提遍行流佈，是真實語。又如世尊說此法時，無有菩薩得是三昧諸陀羅尼門，亦復無彼諸佛所說語言句義，乃至不說一文字句，無人聽聞、無人得解、無人成佛，如此等法是實言者，於後末世五百歲時，此經法門弘閻浮提遍行流佈熾然不滅，是真實語。如世尊說，無有戒身、無有三昧、無有智慧、無有解脫、無有解脫知見，如此等法是實言者，於後末世五百歲時，此經法門弘閻浮提普宣流佈熾然不滅，是真實語。如世尊說，諸菩薩等不行佈施、不持禁戒、不修忍辱、不發精進、不入禪定、不得般若、不求菩提、不轉諸地、不得佛道、不得諸力、不得無畏、不得諸相、不獲諸辯、不轉法輪、不度眾生令取正覺，如此等法是實言者，於後末世五百歲時，此經法門弘閻浮提普宣流佈熾然不滅，為真實語。」

【現代漢語翻譯】現代漢語譯本：

『此法門流傳興盛，如火焰般不熄滅，這是真實之語。』正如世尊所說，『在此法門中，沒有眾生能因信解而得解脫證果，沒有相應與不相應，沒有合與散』，像這樣的法若是真實之語，那麼在末法時期五百年後，此經法門將在閻浮提（Jambudvipa，指我們所居住的這個世界）廣為流傳，興盛不滅，這是真實之語。正如世尊所說，過去的諸如來應供正遍覺（Tathagata Arhat Samyaksambuddha，佛的十個稱號之一）也曾如此說過，『沒有一種法能使眾生在生死輪迴中滅除煩惱，解脫涅槃（Nirvana，佛教的最高境界），也沒有眾生有法生滅，乃至沒有過失，沒有出離，沒有動搖。』正如過去佛所說，未來和現在的佛所說也是如此。如果這些法是真實之語，那麼在末法時期五百年後，此經法門將在閻浮提廣為流傳，這是真實之語。又如世尊說此法時，『沒有菩薩能得到這種三昧（Samadhi，禪定）和陀羅尼（Dharani，總持）之門，也沒有那些佛所說的語言句義，乃至不說一個文字，沒有人聽聞，沒有人理解，沒有人成佛』，如果這些法是真實之語，那麼在末法時期五百年後，此經法門將在閻浮提廣為流傳，興盛不滅，這是真實之語。正如世尊所說，『沒有戒身（戒律的實踐），沒有三昧，沒有智慧（Prajna，般若），沒有解脫，沒有解脫知見』，如果這些法是真實之語，那麼在末法時期五百年後，此經法門將在閻浮提普遍宣揚流佈，興盛不滅，這是真實之語。正如世尊所說，『諸菩薩等不行佈施（Dana，給予），不持禁戒（Sila，道德規範），不修忍辱（Ksanti，忍耐），不發精進（Virya，努力），不入禪定，不得般若，不求菩提（Bodhi，覺悟），不轉諸地（菩薩修行的階段），不得佛道，不得諸力（佛的十力），不得無畏（佛的四無畏），不得諸相（佛的三十二相），不獲諸辯（佛的四無礙辯），不轉法輪（說法度眾），不度眾生令取正覺』，如果這些法是真實之語，那麼在末法時期五百年後，此經法門將在閻浮提普遍宣揚流佈，興盛不滅，這是真實之語。

【English Translation】 English version:

'This Dharma gate will spread and flourish like a blazing fire that never goes out; this is a true statement.' As the World Honored One said, 'Within this Dharma gate, there are no sentient beings who, through faith and understanding, attain liberation and realize the fruit; there is no correspondence or non-correspondence, no union or separation.' If such teachings are true, then in the last five hundred years of the Dharma-ending age, this sutra's Dharma gate will widely spread throughout Jambudvipa, flourishing and never ceasing; this is a true statement. As the World Honored One said, the past Tathagatas, Arhats, and Samyaksambuddhas also spoke in this way: 'There is no Dharma that can enable sentient beings to extinguish afflictions and attain liberation and Nirvana in the cycle of birth and death; nor do sentient beings have Dharma that arises and ceases, nor is there any fault, any departure, or any movement.' Just as the past Buddhas have spoken, so too will the future and present Buddhas speak. If these teachings are true, then in the last five hundred years of the Dharma-ending age, this sutra's Dharma gate will widely spread throughout Jambudvipa; this is a true statement. Furthermore, as the World Honored One spoke this Dharma, 'No Bodhisattva attains this Samadhi and the gates of Dharani, nor are there the words and meanings spoken by those Buddhas, not even a single word is spoken, no one hears, no one understands, no one becomes a Buddha.' If these teachings are true, then in the last five hundred years of the Dharma-ending age, this sutra's Dharma gate will widely spread throughout Jambudvipa, flourishing and never ceasing; this is a true statement. As the World Honored One said, 'There is no body of precepts, no Samadhi, no wisdom, no liberation, no knowledge and vision of liberation.' If these teachings are true, then in the last five hundred years of the Dharma-ending age, this sutra's Dharma gate will be universally proclaimed and spread throughout Jambudvipa, flourishing and never ceasing; this is a true statement. As the World Honored One said, 'The Bodhisattvas do not practice giving, do not uphold precepts, do not cultivate patience, do not generate diligence, do not enter into Samadhi, do not attain Prajna, do not seek Bodhi, do not turn the stages, do not attain the Buddha path, do not attain the powers, do not attain fearlessness, do not attain the marks, do not obtain the eloquence, do not turn the Dharma wheel, and do not liberate sentient beings to attain right enlightenment.' If these teachings are true, then in the last five hundred years of the Dharma-ending age, this sutra's Dharma gate will be universally proclaimed and spread throughout Jambudvipa, flourishing and never ceasing; this is a true statement.

文殊師利宣此誠實誓時，三千大千世界大地六種振動。

爾時彌勒菩薩摩訶薩白佛言：「世尊！有何因緣，今此世界如是大動？」

佛告彌勒菩薩言：「彌勒！汝今不應問如是事。所以者何？來世眾生鈍根少信聞不能解，墮于疑慢長夜不安。」

於是彌勒菩薩復白佛言：「世尊！唯愿說之。世尊若說，能多利益一切世間天人大眾故。」

佛告彌勒：「如是經典，往昔已有七十四億百千那由他諸佛世尊於此方所稱揚贊說，皆因文殊師利及善住意天子等問答咨論也。」

彌勒菩薩復白佛言：「世尊！是文殊師利及善住意天子，聞此法門其久近耶？」

佛告彌勒：「乃往過七阿僧祇劫，有佛世尊號普花最上師子游步勝功德聚如來、應供、正遍覺所，是善男子等從彼佛所初聞此經也。」

說是經時，眾中有若干恒河沙眾生皆發阿耨多羅三藐三菩提心，復倍前數眾生得住不退轉忍，復倍前數眾生遠塵離垢得法眼凈。

爾時世尊說此經已，於是文殊師利與善住意天子，及彼十方諸菩薩眾，及彼一切諸天子眾，及尊者舍利弗、尊者摩訶迦葉，諸比丘眾乃至所有天、人、阿修羅、諸龍、鬼神一切眾等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第一百五大正藏第 11

【現代漢語翻譯】現代漢語譯本：當文殊師利（Manjusri，代表智慧的菩薩）宣說這真實誓言時，三千大千世界（佛教宇宙觀中的一個巨大世界系統）的大地發生了六種震動。這時，彌勒菩薩（Maitreya，未來佛）摩訶薩（Mahasattva，偉大的菩薩）對佛說：『世尊！是什麼因緣，導致這個世界現在發生如此巨大的震動？』佛告訴彌勒菩薩說：『彌勒！你現在不應該問這樣的問題。為什麼呢？因為未來的眾生根性遲鈍，缺少信心，聽了也不能理解，會陷入疑惑和傲慢，長久處於不安之中。』於是，彌勒菩薩又對佛說：『世尊！唯愿您能解說。世尊如果解說，就能多多利益一切世間的天人和大眾。』佛告訴彌勒：『像這樣的經典，過去已經有七十四億百千那由他（Nayuta，極大的數字單位）諸佛世尊在這個地方稱揚贊說，都是因為文殊師利和善住意天子等問答討論的緣故。』彌勒菩薩又對佛說：『世尊！這位文殊師利和善住意天子，聽聞這個法門有多久了呢？』佛告訴彌勒：『那是過去七阿僧祇劫（Asamkhya kalpa，極長的時間單位）之前，有一位佛世尊，名號為普花最上師子游步勝功德聚如來（Puspa-uttama-simha-vikrama-guna-samcaya Tathagata，如來十號之一）、應供（Arhat，值得供養的聖者）、正遍覺（Samyaksambuddha，完全覺悟者），這些善男子等從那位佛那裡初次聽聞這部經典。』當宣說這部經時，眾生中有若干恒河沙（Ganges river sand，極多的數量）的眾生都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），又有比之前多一倍的眾生證得住不退轉忍（avaivartika-ksanti，不退轉的忍辱），又有比之前多一倍的眾生遠離塵垢，得到法眼凈（dharma-caksu-visuddhi，清凈的法眼）。這時，世尊說完這部經后，於是文殊師利和善住意天子，以及十方諸菩薩眾，以及一切諸天子眾，以及尊者舍利弗（Sariputra，佛陀十大弟子之一）、尊者摩訶迦葉（Mahakasyapa，佛陀十大弟子之一），諸比丘眾，乃至所有天、人、阿修羅（Asura，非天神）、諸龍、鬼神一切眾等，聽聞佛所說，都非常歡喜，信受奉行。

【English Translation】 English version: When Manjusri (Bodhisattva of wisdom) proclaimed this truthful vow, the earth of the three thousand great thousand worlds (a vast world system in Buddhist cosmology) quaked in six ways. At that time, the Bodhisattva Mahasattva Maitreya (the future Buddha) said to the Buddha, 'World Honored One! What is the cause and condition that this world is now experiencing such a great quake?' The Buddha told the Bodhisattva Maitreya, 'Maitreya! You should not ask such a question now. Why? Because beings in the future will have dull faculties and little faith, and upon hearing this, they will not understand, falling into doubt and arrogance, and will be uneasy for a long time.' Then, the Bodhisattva Maitreya again said to the Buddha, 'World Honored One! I beseech you to explain it. If the World Honored One explains, it will greatly benefit all the beings in the world, including gods and humans.' The Buddha told Maitreya, 'Such a sutra as this has been praised and spoken of in this place by seventy-four billion hundred thousand nayutas (a very large number unit) of Buddhas in the past, all because of the questions and discussions between Manjusri and the heavenly prince Supratisthita (Well-Established Intention).' The Bodhisattva Maitreya again said to the Buddha, 'World Honored One! How long have Manjusri and the heavenly prince Supratisthita been hearing this Dharma teaching?' The Buddha told Maitreya, 'It was seven asamkhya kalpas (an extremely long time unit) ago, there was a Buddha named Puspa-uttama-simha-vikrama-guna-samcaya Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), and these good men first heard this sutra from that Buddha.' When this sutra was being spoken, among the assembly, a number of beings equal to the sands of the Ganges River (an extremely large number) all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and twice that number of beings attained the patience of non-retrogression (avaivartika-ksanti), and twice that number of beings were purified from defilements and attained the pure Dharma eye (dharma-caksu-visuddhi). At that time, after the World Honored One finished speaking this sutra, then Manjusri and the heavenly prince Supratisthita, as well as the Bodhisattvas from the ten directions, and all the heavenly princes, and the venerable Sariputra (one of the ten great disciples of the Buddha), the venerable Mahakasyapa (one of the ten great disciples of the Buddha), the assembly of monks, and all the gods, humans, asuras (demi-gods), dragons, ghosts, and all other beings, upon hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it.

冊 No. 0310 大寶積經

大寶積經卷第一百六

大唐三藏菩提流志奉　詔譯

阿阇世王子會第三十七

如是我聞：

一時佛在王舍城耆阇崛山中，與大比丘眾千二百五十人俱。爾時阿阇世王所愛之子名為師子，與其同友五百人俱，皆已趣向阿耨多羅三藐三菩提，各持種種幢幡寶蓋，從王舍城往耆阇崛山，到如來所禮拜供養。於是王子合掌恭敬而白佛言：「唯愿如來為我宣說諸菩薩行。」

爾時王子即說頌言：

「云何得端正？　　蓮花中化生？　云何知宿命？　　愿佛為宣說。」

爾時如來了達諸行究竟彼岸，隨問而答即說頌曰：

「忍辱得端正，　　施蓮花化生，　法施知宿命，　　汝當如是解。」

王子又問：

「云何得成就，　　三昧陀羅尼？　凡有所發言，　　皆令人信受？」

世尊答曰：

「修心得三昧，　　忍獲陀羅尼，　敬重於眾生，　　發言人信受。」

王子又問：

「云何得正念？　　具足智慧生？　如法而修行，　　堅固不可壞？」

世尊答曰：

「不諂得正念，　　巧觀智慧生，　尊重所修行，　　護法心堅固。」

王子又問：

「云何成妙相，　　具足三十二，　

【現代漢語翻譯】現代漢語譯本《大寶積經》卷第一百六大唐三藏菩提流志奉詔譯阿阇世王子會第三十七如是我聞：一時，佛在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千二百五十位大比丘在一起。當時，阿阇世王（Ajātaśatru）所寵愛的兒子，名叫師子（Siṃha），與他的五百位朋友一起，都已發願追求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），各自拿著各種幢幡寶蓋，從王舍城前往耆阇崛山，到達如來所在之處，禮拜供養。於是王子合掌恭敬地對佛說：『唯愿如來為我宣說諸菩薩的修行。』當時，王子即說偈頌：『如何才能獲得端正的相貌？如何在蓮花中化生？如何才能知道宿命？愿佛為我宣說。』當時，如來通達諸行究竟的彼岸，隨王子所問而回答，即說偈頌：『忍辱可以獲得端正的相貌，佈施可以蓮花化生，法佈施可以知道宿命，你應該這樣理解。』王子又問：『如何才能成就三昧（samādhi，禪定）和陀羅尼（dhāraṇī，總持）？凡是所說的話，都能令人信服接受？』世尊回答說：『修習心可以獲得三昧，忍辱可以獲得陀羅尼，敬重一切眾生，所說的話就能令人信服接受。』王子又問：『如何才能獲得正念？具足智慧而生？如法修行，堅固不可破壞？』世尊回答說：『不諂媚可以獲得正念，善巧觀察可以生出智慧，尊重所修行的法，護持佛法的心就會堅固。』王子又問：『如何才能成就妙相，具足三十二相（dvātriṃśadvara-lakṣaṇa）？』

【English Translation】 English version The Great Treasure Trove Sutra, Volume 106 Translated under Imperial Decree by Tripitaka Master Bodhiruci of the Great Tang Dynasty The Assembly of Prince Ajātaśatru, Chapter 37 Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in the city of Rājagṛha (Royal Palace), together with a great assembly of 1,250 monks. At that time, Prince Siṃha (Lion), the beloved son of King Ajātaśatru, along with his 500 friends, had all set their minds towards anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Each of them carried various banners, canopies, and precious covers, and they went from the city of Rājagṛha to Mount Gṛdhrakūṭa, where they paid homage and made offerings to the Tathāgata. Then, the prince, with palms joined respectfully, said to the Buddha, 'May the Tathāgata please explain to me the practices of the Bodhisattvas.' At that time, the prince spoke in verse: 'How does one obtain a beautiful appearance? How does one be born from a lotus flower? How does one know past lives? May the Buddha explain this to me.' At that time, the Tathāgata, having reached the ultimate shore of all practices, answered according to the question, and spoke in verse: 'Patience brings a beautiful appearance, Giving brings birth from a lotus flower, Giving the Dharma brings knowledge of past lives, You should understand it this way.' The prince then asked: 'How does one achieve samādhi (meditative absorption) and dhāraṇī (retention)? And that whatever one says, Is believed and accepted by others?' The World-Honored One replied: 'Cultivating the mind brings samādhi, Patience brings dhāraṇī, Respecting all living beings, Will make your words believed and accepted.' The prince then asked: 'How does one obtain right mindfulness? And be born with complete wisdom? And practice according to the Dharma, Steadfast and indestructible?' The World-Honored One replied: 'Non-flattery brings right mindfulness, Skillful observation brings forth wisdom, Respecting the practice, The mind that protects the Dharma will be steadfast.' The prince then asked: 'How does one achieve excellent marks, And possess the thirty-two marks (dvātriṃśadvara-lakṣaṇa)?'

八十隨形好，　　觀者樂無厭？」

世尊答曰：

「由施得諸相，　　行慈獲隨好，　等心於眾生，　　觀者無厭足。」

王子又問：

「云何得梵音、　　迦陵頻伽聲？　云何令世間，　　見者皆歡喜？」

世尊答曰：

「誠言獲梵音，　　迦陵由軟語，　離綺言兩舌，　　見者皆歡喜。」

王子又問：

「由何等業行，　　得生諸佛前，　能請微妙義？　　唯愿如來說。」

世尊答曰：

「于諸法施中，　　不曾為障礙，　因此故恒得，　　值遇諸如來。」

王子又問：

「云何離諸難，　　而生於善趣？　云何世世中，　　性常無放逸？」

世尊答曰：

「凈信離諸難，　　持戒生善趣，　由修習于空，　　所生無放逸。」

王子又問：

「云何獲神通，　　及證宿命智，　能永盡諸漏？　　愿佛為開演。」

世尊答曰：

「施乘得神通，　　教授成宿命，　舍離於二邊，　　由是盡諸漏。」

王子又問：

「云何凈業成，　　魔網不能罥，　而於世世中，　　為眾之所愛？」

世尊答曰：

「勝解成凈業，　　精進摧伏魔，　如說而修行，　　所生令眾愛。」

王子又問：

「

【現代漢語翻譯】現代漢語譯本『佛陀您有八十種隨形好（指佛陀身上細微的殊勝特徵），觀看的人都樂意而不感到厭倦，這是為什麼呢？』世尊回答說：『由於佈施，可以獲得各種殊勝的相貌；由於行慈悲，可以獲得隨形好；以平等心對待眾生，觀看的人就不會感到厭倦。』王子又問：『如何才能獲得梵音（指清凈、莊嚴的聲音）、迦陵頻伽（一種美妙的鳥）的聲音？如何才能讓世間的人，見到您都感到歡喜？』世尊回答說：『說誠實的話可以獲得梵音，說柔和的話可以獲得迦陵頻伽的聲音；遠離綺語（花言巧語）和兩舌（挑撥離間），見到你的人都會感到歡喜。』王子又問：『通過什麼樣的行為，可以出生在諸佛面前，能夠請教微妙的佛法？希望如來（佛陀的稱號）為我們解說。』世尊回答說：『在一切法佈施中，不曾設定障礙，因此常常能夠值遇諸如來。』王子又問：『如何才能遠離各種災難，而出生在善道？如何才能在世世中，保持本性不放逸？』世尊回答說：『以清凈的信心可以遠離各種災難，持守戒律可以出生在善道；通過修習空性，所生之處就不會放逸。』王子又問：『如何才能獲得神通，以及證得宿命智（知道過去世的能力），能夠永遠斷盡煩惱？希望佛陀為我們開示。』世尊回答說：『佈施乘（指大乘佛法）可以獲得神通，教授（指教導佛法）可以成就宿命智；舍離二邊（指執著于有和無），由此可以斷盡煩惱。』王子又問：『如何才能成就清凈的業，使魔網不能束縛，並且在世世中，為眾人所喜愛？』世尊回答說：『以殊勝的理解可以成就清凈的業，精進修行可以摧伏魔障；如所說的那樣去修行，所生之處就會被眾人喜愛。』王子又問：

【English Translation】 English version 'Why is it that you have eighty minor marks of excellence (referring to the subtle, auspicious features of the Buddha), and those who see you are delighted and never tire of looking?' The World Honored One replied: 'Through giving, one obtains various excellent marks; through practicing loving-kindness, one obtains minor marks of excellence; by treating all beings with equanimity, those who see you will not tire of looking.' The prince then asked: 'How can one obtain the Brahma voice (referring to a pure, dignified voice), the voice of the Kalavinka (a beautiful bird)? How can one make the world rejoice upon seeing you?' The World Honored One replied: 'Speaking truthfully obtains the Brahma voice, speaking gently obtains the voice of the Kalavinka; by abstaining from frivolous speech and divisive speech, those who see you will rejoice.' The prince then asked: 'Through what kind of actions can one be born before the Buddhas, and be able to inquire about the subtle Dharma? May the Tathagata (an epithet of the Buddha) explain this to us.' The World Honored One replied: 'In all Dharma giving, never creating obstacles, therefore one is always able to encounter the Tathagatas.' The prince then asked: 'How can one be free from all calamities and be born in good realms? How can one, in every lifetime, maintain a nature free from negligence?' The World Honored One replied: 'With pure faith, one can be free from all calamities; by upholding precepts, one can be born in good realms; through cultivating emptiness, one will not be negligent in any birth.' The prince then asked: 'How can one obtain supernatural powers, and realize the knowledge of past lives, and be able to forever exhaust afflictions? May the Buddha explain this to us.' The World Honored One replied: 'Giving the vehicle (referring to the Mahayana teachings) obtains supernatural powers, teaching (referring to teaching the Dharma) accomplishes the knowledge of past lives; by abandoning the two extremes (referring to attachment to existence and non-existence), one can exhaust afflictions.' The prince then asked: 'How can one accomplish pure karma, so that the net of Mara (the demon) cannot ensnare, and in every lifetime, be loved by all?' The World Honored One replied: 'With superior understanding, one can accomplish pure karma; diligent practice can subdue the obstacles of Mara; by practicing as taught, one will be loved by all in every birth.' The prince then asked:

云何得長壽，　　獲少病之身，　感難壞眷屬？　　愿牟尼宣說。」

世尊答曰：

「不害得長壽，　　除他憂少病，　諍訟使和安，　　得難壞眷屬。」

王子又問：

「云何得財富，　　資具無損減，　於世世所生，　　成就大威德？」

世尊答曰：

「不嫉獲財富，　　無慳資具增，　謙下成尊貴，　　有威德自在。」

王子又問：

「云何獲大力，　　眾魔不能害，　威勢常超勝？　　唯愿人尊說。」

世尊答曰：

「恒施上味食，　　恐怖令安隱，　由斯得大力，　　威勢常超勝。」

王子又問：

「云何得成就，　　天眼及天耳？　云何能了知，　　種種眾生心？」

世尊答曰：

「施燈感天眼，　　奉樂成天耳，　遠離於二邊，　　故獲他心智。」

王子又問：

「云何得凈土，　　及以眾圓滿，　獲隨體圓光？　　功德海當說。」

世尊答曰：

「由愿得凈土，　　忍力眾成就，　施眾妙寶帳，　　得周遍圓光。」

王子又問：

「云何所生處，　　菩提心不壞，　乃至於夢中，　　亦無有忘失？」

世尊答曰：

「凡所遊行處，　　城邑聚落中，　化眾趣菩提，　　菩提心

【現代漢語翻譯】現代漢語譯本王子問道：『如何才能長壽，獲得少病的身軀，以及擁有難以破壞的眷屬？愿牟尼（釋迦牟尼的尊稱）為我宣說。』世尊（佛陀的尊稱）回答說：『不傷害眾生可以獲得長壽，解除他人的憂愁可以減少疾病，使爭鬥的人和解安寧，可以獲得難以破壞的眷屬。』王子又問：『如何才能獲得財富，使資財器具不會減少，在世世所生之處，都能成就大威德？』世尊回答說：『不嫉妒他人可以獲得財富，不吝嗇可以使資財器具增多，謙虛可以成就尊貴，擁有威德可以自在。』王子又問：『如何才能獲得強大的力量，使眾魔不能加害，威勢常常超勝？唯愿人中尊者（佛陀的尊稱）為我宣說。』世尊回答說：『經常佈施上等的美味食物，使恐懼的人得到安穩，由此可以獲得強大的力量，威勢常常超勝。』王子又問：『如何才能獲得成就，擁有天眼和天耳？如何才能了知種種眾生的心念？』世尊回答說：『佈施燈火可以感得天眼，奉獻音樂可以成就天耳，遠離執著于兩邊的極端，因此可以獲得他心智。』王子又問：『如何才能獲得清凈的佛土，以及各種圓滿的功德，獲得隨身的光明？請您宣說功德的海洋。』世尊回答說：『由願力可以獲得清凈的佛土，以忍辱的力量可以成就各種功德，佈施各種美妙的寶帳，可以獲得周遍的光明。』王子又問：『如何才能在所生之處，菩提心不會退轉，乃至在夢中，也不會有忘失？』世尊回答說：『凡是所居住的地方，無論在城鎮還是村落中，教化眾生趨向菩提，菩提心』

【English Translation】 English version The prince asked: 'How can one obtain longevity, a body with few illnesses, and a family that is difficult to break apart? May Muni (an honorific title for Shakyamuni Buddha) explain this to me.' The World Honored One (an honorific title for the Buddha) replied: 'By not harming others, one obtains longevity; by relieving others' worries, one reduces illness; by making those who quarrel reconcile and find peace, one obtains a family that is difficult to break apart.' The prince further asked: 'How can one obtain wealth, so that possessions and resources do not diminish, and in every life, one can achieve great power and virtue?' The World Honored One replied: 'By not being jealous of others, one obtains wealth; by not being stingy, one's possessions and resources increase; by being humble, one achieves nobility; by having power and virtue, one is free and at ease.' The prince further asked: 'How can one obtain great strength, so that demons cannot harm one, and one's power always surpasses others? May the Honored One among humans (an honorific title for the Buddha) explain this to me.' The World Honored One replied: 'By constantly giving the best and most delicious food, and by making those who are fearful feel secure, one can obtain great strength, and one's power will always surpass others.' The prince further asked: 'How can one achieve enlightenment, possessing the divine eye and divine ear? How can one understand the minds of all beings?' The World Honored One replied: 'By offering lamps, one gains the divine eye; by offering music, one achieves the divine ear; by staying away from the extremes of both sides, one gains the wisdom to understand others' minds.' The prince further asked: 'How can one obtain a pure Buddha land, as well as all kinds of perfect merits, and obtain a radiant light that follows the body? Please explain the ocean of merits.' The World Honored One replied: 'Through vows, one can obtain a pure Buddha land; through the power of patience, one can achieve all kinds of merits; by offering various wonderful jeweled canopies, one can obtain a radiant light that pervades everywhere.' The prince further asked: 'How can one ensure that in every place one is born, the Bodhi mind will not regress, and even in dreams, one will not forget it?' The World Honored One replied: 'Wherever one dwells, whether in cities or villages, by guiding beings towards Bodhi, the Bodhi mind'

不壞。」

王子又問：

「云何大牟尼，　　為眾之所愛，　攝取一切法？　　唯愿人尊說。」

世尊答曰：

「勝志樂具足，　　不退菩提心，　由此攝諸法，　　為眾之所愛。」

爾時王子與諸大眾聞是偈已咸作是言：「如佛所說此諸妙行，我等從今盡當修學。」

是時如來即現微笑，放大光明遍照無量無邊世界。於是彌勒菩薩白佛言：「世尊！以何因緣現此微笑？愿為宣說斷除疑惑。」

爾時佛告彌勒菩薩摩訶薩言：「善男子！此王子等五百同友，皆于往昔為求無上正等菩提，恭敬供養十那由他八十億諸佛。而我往在然燈佛時，作婆羅門子成熟于彼。然彼諸人于未來世彌勒佛等諸世尊前，恒受化生親承供養。如是奉事十億如來滿三百劫，其最後佛號無邊智善學諸法。時無邊智佛知彼諸人心之慾樂，各隨所應為授阿耨多羅三藐三菩提記，同於安樂光嚴劫中成等正覺，皆號智慧幢相。此諸佛剎所有莊嚴，亦如西方無量壽國等無差別。善男子！若有眾生聞此所說而生信解，發願當成大菩提者，應知是人所獲功德，於三世中無有倫匹。善男子！若有人能六百劫中，恒以眾寶遍於諸剎奉施如來。若復有人聞是經典所生善根，比前功德，算數校計所不能及。」

說是法時，眾

【現代漢語翻譯】現代漢語譯本『不壞。』王子又問：『偉大的牟尼（Muni，指佛陀），如何才能被眾人所愛，並攝取一切法？唯愿人中尊者（指佛陀）為我們解說。』世尊答道：『擁有殊勝的志向和喜樂，不退失菩提心，由此就能攝取一切法，並被眾人所愛。』當時，王子和所有大眾聽完這偈頌后，都說：『如佛所說這些美妙的修行，我們從今以後都應當學習。』這時，如來（Tathagata，指佛陀）即刻展現微笑，放出光明，照耀無量無邊的世界。於是，彌勒菩薩（Maitreya Bodhisattva）對佛說：『世尊！因為什麼因緣而展現此微笑？愿您為我們宣說，以斷除我們的疑惑。』當時，佛告訴彌勒菩薩摩訶薩（Mahasattva，指大菩薩）說：『善男子！這位王子等五百位同伴，都曾在過去爲了求得無上正等菩提（Anuttara-samyak-sambodhi，指無上正等覺悟），恭敬供養了十那由他（Nayuta，數量單位）八十億諸佛。而我過去在燃燈佛（Dipamkara Buddha）時，作為婆羅門子成熟了他們。這些人未來世將在彌勒佛等諸世尊前，恒常受化生，親自承事供養。這樣奉事十億如來，滿三百劫，他們最後所遇的佛號為無邊智善學諸法（Anantajnana-kusala-dharma）。那時，無邊智佛知道他們心中的願望，各自隨其所應，為他們授記阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等覺悟），他們將在安樂光嚴劫中一同成等正覺，都號為智慧幢相（Jnana-dhvaja-rupa）。這些佛剎的莊嚴，也如同西方無量壽國（Amitabha Buddha's Pure Land）一樣，沒有差別。善男子！如果有眾生聽聞這些話而生起信心和理解，發願要成就大菩提，應當知道這個人所獲得的功德，在三世中沒有可以比擬的。善男子！如果有人能在六百劫中，恒常以各種珍寶遍佈所有佛剎供養如來。如果有人聽聞這部經典所產生的善根，比前者的功德，用算數來計算也無法相比。』當佛說此法時，大眾...

【English Translation】 English version 'Not bad.' The prince then asked: 'How does the great Muni (Buddha), become loved by all, and encompass all dharmas? May the honored one among men (Buddha) explain this to us.' The World Honored One replied: 'By possessing superior aspirations and joy, and not regressing from the Bodhi mind, one can encompass all dharmas and be loved by all.' At that time, the prince and all the assembly, having heard this verse, all said: 'As the Buddha has said, these wonderful practices, we shall all learn from now on.' Then, the Tathagata (Buddha) immediately displayed a smile, emitting light that illuminated immeasurable and boundless worlds. Thereupon, Maitreya Bodhisattva said to the Buddha: 'World Honored One! For what reason do you display this smile? May you explain it to us, to dispel our doubts.' At that time, the Buddha told the Mahasattva (Great Bodhisattva) Maitreya: 'Good man! This prince and his five hundred companions, all in the past, seeking the unsurpassed, right and perfect Bodhi (Anuttara-samyak-sambodhi), respectfully made offerings to ten Nayuta (unit of number) and eighty billion Buddhas. And I, in the time of Dipamkara Buddha, as a Brahmin son, matured them. These people in the future will be constantly reborn in the presence of Maitreya Buddha and other World Honored Ones, personally serving and making offerings. Having served ten billion Tathagatas for three hundred kalpas, the last Buddha they will encounter will be named Anantajnana-kusala-dharma (Boundless Wisdom, Skillful in All Dharmas). At that time, the Buddha Anantajnana, knowing their heart's desires, will each according to their needs, bestow upon them the prediction of Anuttara-samyak-sambodhi (unsurpassed, right and perfect enlightenment), and they will all attain perfect enlightenment together in the Joyful Light Adorned Kalpa, all named Jnana-dhvaja-rupa (Wisdom Banner Appearance). The adornments of these Buddha lands will also be like the Western Land of Amitabha Buddha, without any difference. Good man! If there are sentient beings who hear these words and generate faith and understanding, and vow to achieve great Bodhi, it should be known that the merits they obtain are unparalleled in the three worlds. Good man! If someone can, for six hundred kalpas, constantly offer various treasures throughout all Buddha lands to the Tathagatas. If someone hears this scripture and generates good roots, the merits are incomparable to the former, even by numerical calculation.' When the Buddha spoke this Dharma, the assembly...

中八十億眾生一時趣向阿耨多羅三藐三菩提。又此三千大千世界皆悉震動天雨妙花。

爾時王子與五百同友聞授記已，歡喜踴躍，咸作念言：「我等定當成無上覺。」於是王子及諸同侶，既興供養獲五神通，即于佛前種種變現，出家為道。

爾時諸菩薩摩訶薩及諸天人，所有趣向大菩提者，見彼王子與諸同友隨眾所樂示現神變，皆大歡喜咸作是言：「師子王子所問疑惑，如來法王悉為除斷。如是世尊不可思議，如來正法及能信受，乃至果報不可思議。如來功德無量無邊，於一切法靡不明達。為世導師度未度者，普能遍於十方世界，悉已了知三世諸法。誰有智者得聞如是生安樂處功德之聚，而不發起猛利信樂趣求菩提？」

佛說是經已，師子王子等五百同友，歡喜奉行。

大寶積經大乘方便會第三十八之一

東晉天竺居士竺難提譯

如是我聞：

一時佛在舍衛國祇樹給孤獨園精舍，與大比丘八千人俱，皆學無學大聲聞眾。菩薩摩訶薩萬二千人，皆得神通眾所知識，得陀羅尼無礙辯才，得諸法忍，無量功德皆悉成就。

爾時如來從三昧起，無量百千萬億眾生恭敬圍繞而為說法。爾時眾中有菩薩摩訶薩名曰智勝，即從座起，偏袒右肩右膝著地，合掌向佛而白佛言：「世尊

【現代漢語翻譯】現代漢語譯本那時，八十億眾生同時發願要證得阿耨多羅三藐三菩提（無上正等正覺）。同時，這三千大千世界都震動起來，天空中降下美妙的花朵。

當時，王子和他的五百位朋友聽到授記后，歡喜雀躍，都心想：『我們一定能成就無上正覺。』於是，王子和他的同伴們，在供養之後獲得了五神通，立刻在佛前展現各種神通變化，然後出家修行。

當時，諸位菩薩摩訶薩以及諸天人，所有發願要證得大菩提的人，看到那位王子和他的朋友們隨著眾生的喜好展現神通變化，都非常歡喜，並說道：『師子王子所提出的疑問，如來法王都為他解答了。像世尊這樣不可思議，如來的正法以及能夠信受的人，乃至所獲得的果報都是不可思議的。如來的功德無量無邊，對於一切法沒有不明白的。他是世間的導師，度化那些尚未得度的人，能夠普遍地遍及十方世界，完全瞭解過去、現在、未來三世的一切法。誰有智慧的人，聽聞到這樣能帶來安樂的功德聚集，而不發起猛烈的信心，歡喜地去追求菩提呢？』

佛說完這部經后，師子王子等五百位朋友，都歡喜地接受並修行。

《大寶積經大乘方便會》第三十八之一

東晉天竺居士竺難提譯

我是這樣聽說的：

一時，佛在舍衛國祇樹給孤獨園精舍，與八千位大比丘在一起，他們都是有學和無學的大聲聞眾。還有一萬二千位菩薩摩訶薩，他們都獲得了神通，為眾人所熟知，得到了陀羅尼（總持）和無礙的辯才，得到了諸法忍，無量的功德都已成就。

當時，如來從三昧（禪定）中起身，無量百千萬億的眾生恭敬地圍繞著他，聽他說法。當時，大眾中有一位菩薩摩訶薩，名叫智勝，他從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊』

【English Translation】 English version At that time, eighty billion beings simultaneously turned their minds towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Also, this three-thousand-great-thousand world all trembled, and wondrous flowers rained down from the sky.

Then, the prince and his five hundred companions, having heard the prophecy, rejoiced and were elated, all thinking: 'We will certainly attain supreme enlightenment.' Thereupon, the prince and his companions, having made offerings and obtained the five supernormal powers, immediately manifested various transformations before the Buddha, and then left home to practice the Way.

At that time, all the Bodhisattva-Mahasattvas and the gods, all those who had turned their minds towards great Bodhi, seeing that prince and his companions manifesting supernormal transformations according to the desires of the assembly, were all greatly delighted and said: 'The doubts that Prince Simha (Lion) had asked, the Tathagata (Thus Come One), the Dharma King, has completely resolved. Such is the inconceivable nature of the World Honored One, the Tathagata's true Dharma, and those who can believe in it, even the resulting rewards are inconceivable. The Tathagata's merits are immeasurable and boundless, and he is clear about all dharmas. He is the guide of the world, liberating those who have not yet been liberated, able to pervade the ten directions, and has completely understood all the dharmas of the three times. Who, with wisdom, upon hearing such a gathering of merits that brings peace and joy, would not arouse fierce faith and joyfully seek Bodhi?'

After the Buddha finished speaking this sutra, Prince Simha and his five hundred companions joyfully accepted and practiced it.

The Maharatnakuta Sutra, Chapter 38, Section 1: The Great Vehicle Expedient Means Assembly

Translated by the Upasaka from India, Zhu Nanti, of the Eastern Jin Dynasty

Thus have I heard:

At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in the country of Shravasti, together with eight thousand great Bhikshus (monks), all of whom were great Shravakas (hearers) who were still learning and those who had completed their learning. There were also twelve thousand Bodhisattva-Mahasattvas, all of whom had obtained supernormal powers, were known by the assembly, had obtained Dharani (mantras) and unimpeded eloquence, had obtained the forbearance of all dharmas, and had accomplished immeasurable merits.

At that time, the Tathagata arose from Samadhi (meditative absorption), and countless hundreds of thousands of millions of beings respectfully surrounded him, listening to him expound the Dharma. At that time, among the assembly, there was a Bodhisattva-Mahasattva named Jñanasena (Victorious in Wisdom), who rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha: 'World Honored One'

！欲問一事，唯愿聽許。若佛聽者乃敢咨請。」

佛告智勝菩薩：「善男子！恣汝所問。當爲汝說，斷汝所疑。」

爾時智勝菩薩白佛言：「世尊！所言方便，何等為菩薩方便？世尊！云何菩薩摩訶薩行於方便？」

如是問已，佛贊智勝菩薩言：「善哉善哉。善男子！汝為諸菩薩摩訶薩故問方便義，多所利益多所安樂，愍念世間利益安樂諸天世人，為攝未來諸菩薩智慧及去來現在諸佛法故。善男子！當爲汝說。諦聽諦聽，善思念之。」智勝菩薩受教而聽。

「善男子！行方便菩薩，以一摶食給施一切眾生。何以故？行方便菩薩以一摶食施與，下至畜生，愿求一切智，以是菩薩與一切眾生共之，迴向阿耨多羅三藐三菩提。以是二因緣攝取一切眾生，所謂求一切智心及愿方便。善男子！是名菩薩摩訶薩行於方便。

「複次善男子！菩薩摩訶薩行於方便，若見行施之人生隨喜心，以此隨喜善根愿與一切眾生共之，迴向阿耨多羅三藐三菩提。是方便菩薩亦愿施者受者不離一切智心。假令受者是二乘人，亦愿不離一切智心。是名菩薩摩訶薩行於方便。

「複次善男子！菩薩摩訶薩行於方便，若見十方世界中無主花樹及種種香，合集愿以供養諸佛。若見十方世界中有主花香若香若葉，風所吹

【現代漢語翻譯】現代漢語譯本：『我有一事想請問，希望您能允許。如果佛陀允許，我才敢請教。』佛陀告訴智勝菩薩：『善男子！你儘管問吧。我將為你解答，消除你的疑惑。』這時，智勝菩薩對佛說：『世尊！您所說的方便，什麼是菩薩的方便？世尊！菩薩摩訶薩（菩薩中的大菩薩）如何修行方便？』這樣問完后，佛陀讚歎智勝菩薩說：『善哉善哉。善男子！你爲了諸菩薩摩訶薩的緣故而問方便的意義，這能帶來許多利益和安樂，憐憫世間，利益安樂諸天和世人，爲了攝受未來諸菩薩的智慧以及過去、現在、未來諸佛的法。善男子！我將為你解說。仔細聽，仔細聽，好好思考。』智勝菩薩接受教誨，認真聽講。『善男子！修行方便的菩薩，用一團食物佈施給一切眾生。為什麼呢？修行方便的菩薩用一團食物佈施，哪怕是給畜生，都發愿求得一切智（佛的智慧），以此菩薩與一切眾生共同分享，迴向阿耨多羅三藐三菩提（無上正等正覺）。以這兩種因緣攝取一切眾生，即求一切智的心和願力方便。善男子！這叫做菩薩摩訶薩修行方便。『再者，善男子！菩薩摩訶薩修行方便，如果見到有人行佈施，就生起隨喜心，以此隨喜的善根愿與一切眾生共同分享，迴向阿耨多羅三藐三菩提。這種方便的菩薩也愿佈施者和受施者都不離一切智心。即使受施者是二乘人（聲聞乘和緣覺乘），也愿他們不離一切智心。這叫做菩薩摩訶薩修行方便。『再者，善男子！菩薩摩訶薩修行方便，如果見到十方世界中無主的花樹以及各種香，就收集起來，發願用以供養諸佛。如果見到十方世界中有主的花香，無論是香還是葉子，被風吹

【English Translation】 English version: 『I have a question to ask, I hope you will allow it. If the Buddha permits, then I dare to inquire.』 The Buddha said to Jishèng Bodhisattva (Bodhisattva of Wisdom Victory): 『Good man! Ask whatever you wish. I will explain it to you and dispel your doubts.』 At that time, Jishèng Bodhisattva said to the Buddha: 『World Honored One! Regarding what you call skillful means (upaya), what are the skillful means of a Bodhisattva? World Honored One! How does a Bodhisattva Mahasattva (great Bodhisattva) practice skillful means?』 After asking this, the Buddha praised Jishèng Bodhisattva, saying: 『Excellent, excellent. Good man! You ask about the meaning of skillful means for the sake of all Bodhisattva Mahasattvas, which will bring much benefit and joy, have compassion for the world, benefit and bring joy to gods and humans, and for the sake of gathering the wisdom of future Bodhisattvas and the Dharma of past, present, and future Buddhas. Good man! I will explain it to you. Listen carefully, listen carefully, and contemplate well.』 Jishèng Bodhisattva received the teaching and listened attentively. 『Good man! A Bodhisattva who practices skillful means gives a morsel of food to all sentient beings. Why is that? A Bodhisattva who practices skillful means, when giving a morsel of food, even to an animal, vows to seek all-knowing wisdom (Buddha's wisdom), and with this, the Bodhisattva shares it with all sentient beings, dedicating it to Anuttara-samyak-sambodhi (supreme perfect enlightenment). With these two causes, they gather all sentient beings, namely, the mind seeking all-knowing wisdom and the skillful means of vows. Good man! This is called a Bodhisattva Mahasattva practicing skillful means.』『Furthermore, good man! A Bodhisattva Mahasattva practicing skillful means, if they see someone giving alms, they generate a joyful heart, and with this joyful merit, they vow to share it with all sentient beings, dedicating it to Anuttara-samyak-sambodhi. This Bodhisattva of skillful means also wishes that the giver and the receiver do not depart from the mind of all-knowing wisdom. Even if the receiver is a person of the Two Vehicles (Shravaka and Pratyekabuddha), they also wish that they do not depart from the mind of all-knowing wisdom. This is called a Bodhisattva Mahasattva practicing skillful means.』『Furthermore, good man! A Bodhisattva Mahasattva practicing skillful means, if they see ownerless flower trees and various fragrances in the ten directions, they gather them and vow to use them to make offerings to all Buddhas. If they see owned flowers and fragrances, whether it is the fragrance or the leaves, being blown by the wind

者一切合集，愿以供養十方諸佛。以是善根若自為若為一切眾生具一切智心。以是善根因緣故，得無量戒、定、慧、解脫、解脫知見。是名菩薩摩訶薩行於方便。

「複次善男子！菩薩摩訶薩行於方便，若見十方世界眾生受諸樂報，見已作如是念：『愿一切眾生得一切智樂。』若見十方世界眾生受諸苦報，為諸眾生懺悔諸罪作是大莊嚴：『如是眾生所受苦惱，我悉代受令彼得樂。以是善根愿成一切智，除一切眾生苦惱。』以是因緣故，畢竟不受一切諸苦純受諸樂。是名菩薩摩訶薩行於方便。

「複次善男子！菩薩摩訶薩行於方便，若禮一佛恭敬供養尊重讚歎，作是念：『一切如來同一法界，一法身，一戒、一定、一慧、一解脫、一解脫知見。』作是念已，當知若禮一佛，恭敬供養尊重讚歎，即是禮拜供養恭敬尊重讚歎一切諸佛。若供養一佛，即是供養十方諸佛。如是供養十方佛已。是名菩薩摩訶薩行於方便。

「複次善男子！菩薩摩訶薩行於方便，若鈍根者不應自輕，乃至若能通利一四句偈，作是念：『若解一四句偈義，即知一切佛法。一切佛法皆攝在此一偈義中。』如是通達已心不懈怠，若至諸國城邑聚落，以慈悲心廣為人說，不求利養名聞讚歎，作如是愿：『此四句偈愿令他聞。以是善根因緣

【現代漢語翻譯】現代漢語譯本：這些所有聚集的善行，我願用來供養十方諸佛。憑藉這些善根，無論是爲了自己還是爲了所有眾生，都能成就一切智慧的心。憑藉這些善根的因緣，能夠獲得無量的戒、定、慧、解脫、解脫知見。這被稱為菩薩摩訶薩（菩薩：指發菩提心，以求成佛為目標的修行者；摩訶薩：指大菩薩）所行的方便法門。複次，善男子！菩薩摩訶薩行於方便，如果見到十方世界眾生享受各種快樂的果報，見到後會這樣想：『愿一切眾生都能獲得一切智慧的快樂。』如果見到十方世界眾生遭受各種痛苦的果報，會為這些眾生懺悔所犯的罪過，並作出這樣的莊嚴誓願：『這些眾生所遭受的痛苦，我全部代替他們承受，讓他們獲得快樂。憑藉這些善根，愿能成就一切智慧，消除一切眾生的痛苦。』因為這個因緣，最終不會承受任何痛苦，只會享受純粹的快樂。這被稱為菩薩摩訶薩所行的方便法門。複次，善男子！菩薩摩訶薩行於方便，如果禮拜一尊佛，恭敬供養、尊重讚歎，會這樣想：『一切如來（如來：佛的十號之一，指佛陀）都處於同一法界（法界：指宇宙萬法的本體），擁有同一法身（法身：佛的真身），同一戒、同一禪定、同一智慧、同一解脫、同一解脫知見。』這樣想之後，應當知道，如果禮拜一尊佛，恭敬供養、尊重讚歎，就等同於禮拜供養、恭敬尊重讚歎一切諸佛。如果供養一尊佛，就等同於供養十方諸佛。像這樣供養十方佛之後。這被稱為菩薩摩訶薩所行的方便法門。複次，善男子！菩薩摩訶薩行於方便，如果根性遲鈍的人不應該輕視自己，即使只能通達理解一句四句偈（偈：佛經中的唱詞），也會這樣想：『如果理解一句四句偈的含義，就等於知道一切佛法。一切佛法都包含在這句偈的含義中。』像這樣通達理解后，內心不會懈怠，如果到了各個國家、城市、村落，會以慈悲心廣泛地為人們宣說，不求取利益供養、名聲讚歎，會這樣發願：『愿這句四句偈能讓其他人聽到。憑藉這些善根的因緣

【English Translation】 English version: All these accumulated merits, I wish to use them to make offerings to all Buddhas in the ten directions. With these roots of goodness, whether for myself or for all sentient beings, may I achieve the mind of all wisdom. Through the causes and conditions of these roots of goodness, may I attain immeasurable precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. This is called the expedient practice of a Bodhisattva Mahasattva (Bodhisattva: a being who seeks enlightenment; Mahasattva: a great Bodhisattva). Furthermore, good man! When a Bodhisattva Mahasattva practices expedient means, if they see sentient beings in the ten directions enjoying various blissful rewards, upon seeing this, they will think: 『May all sentient beings attain the bliss of all wisdom.』 If they see sentient beings in the ten directions suffering various painful retributions, they will repent for the sins of these beings and make this great solemn vow: 『All the suffering that these beings endure, I will bear it in their place, so that they may attain happiness. With these roots of goodness, may I achieve all wisdom and eliminate the suffering of all sentient beings.』 Because of this cause and condition, they will ultimately not endure any suffering, but only experience pure bliss. This is called the expedient practice of a Bodhisattva Mahasattva. Furthermore, good man! When a Bodhisattva Mahasattva practices expedient means, if they bow to one Buddha, respectfully make offerings, honor, and praise them, they will think: 『All Tathagatas (Tathagata: one of the ten titles of a Buddha) are in the same Dharma realm (Dharma realm: the essence of all phenomena in the universe), possess the same Dharma body (Dharma body: the true body of a Buddha), the same precepts, the same concentration, the same wisdom, the same liberation, and the same knowledge and vision of liberation.』 Having thought this, they should know that if they bow to one Buddha, respectfully make offerings, honor, and praise them, it is equivalent to bowing to, making offerings to, honoring, and praising all Buddhas. If they make offerings to one Buddha, it is equivalent to making offerings to all Buddhas in the ten directions. Having made offerings to all Buddhas in the ten directions in this way. This is called the expedient practice of a Bodhisattva Mahasattva. Furthermore, good man! When a Bodhisattva Mahasattva practices expedient means, if those of dull faculties should not belittle themselves, even if they can only understand one four-line verse (verse: a chant in Buddhist scriptures), they will think: 『If one understands the meaning of one four-line verse, it is equivalent to knowing all the Buddha's teachings. All the Buddha's teachings are contained within the meaning of this one verse.』 Having understood this, their minds will not become lax. If they go to various countries, cities, and villages, they will widely proclaim it to people with a compassionate heart, not seeking benefits, offerings, fame, or praise. They will make this vow: 『May this four-line verse be heard by others. Through the causes and conditions of these roots of goodness』

方便，愿已令一切眾生多聞皆如阿難，及得如來辯。』是名菩薩摩訶薩行於方便。

「複次善男子！菩薩摩訶薩行於方便，若生貧窮家，是菩薩乃至乞食，若得一摶食用施僧。若施一人不以為愧，應作是念：『如佛所說，心增廣大勝以財施。我財施雖少，以一切智心，愿是善根成一切智，令諸眾生悉得寶手猶如如來。』以是緣故，具足施戒禪定福處。是名菩薩摩訶薩行於方便。

「複次善男子！菩薩摩訶薩行於方便，若見聲聞緣覺多得利養尊重讚歎，是菩薩自以二緣慰喻其心。何等為二？所謂因菩薩故有諸如來，因如來故有聲聞緣覺。如是思惟：『二乘之人雖得利養，我猶勝彼。彼所食者是我父物，云何于中而生希望？』是名菩薩摩訶薩行於方便。

「複次善男子！菩薩摩訶薩行於方便，行施之時具六波羅蜜。何等為六？善男子！菩薩行方便時，若見乞兒除慳惜心，具足大施，是名檀波羅蜜。自持禁戒施持戒者，見破戒人勸令持戒，勸持戒已然後給施，是名尸波羅蜜。自除瞋恚行於慈愍，心無穢濁利益眾生等心而施，是名羼提波羅蜜。若施飲食湯藥，即時具足身心精進，去來進止屈伸俯仰，是名毗梨耶波羅蜜。若行施已其心得定，歡喜悅預專念不亂，是名禪波羅蜜。如是施已分別諸法，施者是誰？

【現代漢語翻譯】現代漢語譯本：『方便，愿（菩薩）已令一切眾生多聞，都像阿難（佛陀的十大弟子之一，以多聞著稱）一樣，並且得到如來的辯才。』這被稱為菩薩摩訶薩（偉大的菩薩）在方便上的修行。『再者，善男子！菩薩摩訶薩在方便上的修行，如果出生在貧窮的家庭，這位菩薩甚至會乞食，如果得到一小團食物，就用來佈施給僧眾。如果佈施給一個人，也不感到慚愧，應該這樣想：『正如佛所說，心增廣大勝過財物佈施。我的財物佈施雖然很少，但以一切智的心，愿這個善根成就一切智，使一切眾生都得到寶手，就像如來一樣。』因為這個緣故，具足佈施、持戒、禪定等福德之處。這被稱為菩薩摩訶薩在方便上的修行。『再者，善男子！菩薩摩訶薩在方便上的修行，如果看到聲聞（聽聞佛陀教誨而修行的人）和緣覺（通過自身觀察因緣而覺悟的人）得到很多供養、尊重和讚歎，這位菩薩會用兩種原因來安慰自己的心。哪兩種呢？就是因為有菩薩才會有諸如來，因為有如來才會有聲聞和緣覺。這樣思惟：『二乘（聲聞和緣覺）之人雖然得到供養，我仍然勝過他們。他們所食用的，是我的父物，我怎麼能對這些產生希望呢？』這被稱為菩薩摩訶薩在方便上的修行。『再者，善男子！菩薩摩訶薩在方便上的修行，在行佈施的時候，具足六波羅蜜（六種到達彼岸的方法）。哪六種呢？善男子！菩薩在行方便的時候，如果看到乞丐，就去除慳吝之心，具足大布施，這被稱為檀波羅蜜（佈施的波羅蜜）。自己持守禁戒，佈施給持戒的人，看到破戒的人，勸導他們持戒，勸導持戒之後再給予佈施，這被稱為尸波羅蜜（持戒的波羅蜜）。自己去除嗔恚，行於慈悲憐憫，心中沒有污濁，以利益眾生的平等心而佈施，這被稱為羼提波羅蜜（忍辱的波羅蜜）。如果佈施飲食湯藥，當下就具足身心精進，來去進退屈伸俯仰，這被稱為毗梨耶波羅蜜（精進的波羅蜜）。如果行佈施之後，他的心得到安定，歡喜愉悅，專心不亂，這被稱為禪波羅蜜（禪定的波羅蜜）。像這樣佈施之後，分別諸法，施者是誰？

【English Translation】 English version: 『Expedient, may (the Bodhisattva) have already caused all sentient beings to be as learned as Ananda (one of the Buddha's ten great disciples, known for his great learning), and to obtain the eloquence of the Tathagata.』 This is called the practice of a Bodhisattva Mahasattva (a great Bodhisattva) in expedients. 『Furthermore, good man! A Bodhisattva Mahasattva, practicing in expedients, if born into a poor family, this Bodhisattva will even beg for food, and if he obtains a small morsel of food, he will use it to make offerings to the Sangha. If he gives to one person, he will not feel ashamed, and should think thus: 『As the Buddha has said, the mind that increases in greatness surpasses material giving. Although my material giving is small, with the mind of all-knowing wisdom, I vow that this root of goodness will achieve all-knowing wisdom, so that all sentient beings may obtain precious hands like the Tathagata.』 For this reason, he is complete in the meritorious qualities of giving, morality, and meditation. This is called the practice of a Bodhisattva Mahasattva in expedients. 『Furthermore, good man! A Bodhisattva Mahasattva, practicing in expedients, if he sees Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who awaken through their own observation of causes and conditions) receiving much offerings, respect, and praise, this Bodhisattva will comfort his mind with two reasons. What are the two? Namely, it is because of Bodhisattvas that there are Tathagatas, and because of Tathagatas that there are Sravakas and Pratyekabuddhas. Thinking thus: 『Although those of the Two Vehicles (Sravakas and Pratyekabuddhas) receive offerings, I still surpass them. What they consume is my father's property, how can I have hope for these things?』 This is called the practice of a Bodhisattva Mahasattva in expedients. 『Furthermore, good man! A Bodhisattva Mahasattva, practicing in expedients, when practicing giving, is complete in the Six Paramitas (six methods of reaching the other shore). What are the six? Good man! When a Bodhisattva practices expedients, if he sees a beggar, he removes the mind of stinginess, and is complete in great giving, this is called Dana Paramita (the Paramita of giving). He himself upholds the precepts, gives to those who uphold the precepts, and seeing those who have broken the precepts, he encourages them to uphold the precepts, and after encouraging them to uphold the precepts, he then gives, this is called Sila Paramita (the Paramita of morality). He himself removes anger, practices loving-kindness and compassion, his mind is without defilement, and he gives with an equal mind that benefits all sentient beings, this is called Ksanti Paramita (the Paramita of patience). If he gives food and medicine, he immediately becomes complete in physical and mental diligence, in coming and going, advancing and retreating, bending and stretching, this is called Virya Paramita (the Paramita of diligence). If after practicing giving, his mind becomes stable, joyful, and focused without distraction, this is called Dhyana Paramita (the Paramita of meditation). After giving in this way, he distinguishes all dharmas, who is the giver?

誰為受者？誰受報者？如是觀已無有一法名為施者、若受施人及受報者，是名般若波羅蜜。善男子！是名菩薩摩訶薩行於方便具六波羅蜜。」

爾時智勝菩薩白佛言：「世尊！未曾有也。菩薩摩訶薩行於方便，即于施時以此施故攝一切佛法及諸眾生。」

佛告智勝菩薩：「善男子！如汝所說。菩薩摩訶薩行於方便，以方便力故雖行少施，所得福德無量無邊阿僧祇。」

佛復告智勝菩薩：「善男子！菩薩摩訶薩雖至不退轉地，亦以方便而行於施，是名菩薩行於方便。善男子！有時惡知識教菩薩言：『汝何用久處生死？可於此身早入涅槃。』菩薩知已即應離之。『我如是大莊嚴教化一切眾生，是人為我作諸留難。若我不在生死中者，何能教化無量眾生？』」

智勝菩薩白佛言：「世尊！若有眾生以妄想故犯四重罪。」

佛告智勝菩薩：「善男子！若出家菩薩以妄想故犯四重罪，行方便菩薩能盡除滅。我今亦說無有犯罪及受報者。」

智勝菩薩白佛言：「世尊！云何菩薩犯罪？」

佛告智勝菩薩：「善男子！菩薩雖行解脫戒，于百千劫中啖果食草，能忍眾生善惡之語。若與聲聞緣覺共思惟法，善男子！是名菩薩摩訶薩犯于重罪。善男子！如聲聞人犯于重禁，非即此身得入涅槃。

【現代漢語翻譯】現代漢語譯本：誰是施與者？誰是接受果報者？如此觀察之後，會發現沒有一種法可以被稱為施與者、接受施與的人或接受果報的人，這被稱為般若波羅蜜（智慧的完美）。善男子！這被稱為菩薩摩訶薩（偉大的菩薩）在方便（善巧的方法）中修行，具足六波羅蜜（六種到達彼岸的方法）。當時，智勝菩薩（智慧勝利的菩薩）對佛說：『世尊！真是前所未有啊。菩薩摩訶薩在方便中修行，在佈施時，通過這種佈施來攝取一切佛法和所有眾生。』佛告訴智勝菩薩：『善男子！正如你所說。菩薩摩訶薩在方便中修行，憑藉方便的力量，即使只進行少許佈施，所獲得的福德也是無量無邊、不可思議的。』佛又告訴智勝菩薩：『善男子！菩薩摩訶薩即使到達不退轉地（不會退轉的境界），也仍然以方便來修行佈施，這被稱為菩薩在方便中修行。善男子！有時，惡知識（不好的導師）會教導菩薩說：『你何必長久地處於生死輪迴之中？不如在此身就早日進入涅槃（解脫的境界）。』菩薩知道后就應該遠離他們。『我如此莊嚴地教化一切眾生，這個人卻為我製造障礙。如果我不在生死輪迴中，又如何能教化無量眾生呢？』智勝菩薩對佛說：『世尊！如果有眾生因為妄想而犯下四重罪（殺、盜、淫、妄）。』佛告訴智勝菩薩：『善男子！如果出家的菩薩因為妄想而犯下四重罪，修行方便的菩薩能夠完全消除這些罪業。我現在也說沒有犯罪者和接受果報者。』智勝菩薩對佛說：『世尊！菩薩如何會犯罪呢？』佛告訴智勝菩薩：『善男子！菩薩即使修行解脫戒（旨在解脫的戒律），在百千劫中吃果實和草，能夠忍受眾生善惡的言語。如果與聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）一起思考佛法，善男子！這被稱為菩薩摩訶薩犯下重罪。善男子！就像聲聞人犯下重禁一樣，不能在此身就進入涅槃。』

【English Translation】 English version: Who is the giver? Who is the receiver of the retribution? Having observed thus, there is no dharma that can be called a giver, a receiver, or a receiver of retribution. This is called Prajna Paramita (the perfection of wisdom). Good man! This is called a Bodhisattva Mahasattva (a great Bodhisattva) practicing in skillful means, possessing the six Paramitas (six perfections to reach the other shore). At that time, Bodhisattva Jishèng (Wisdom Victory Bodhisattva) said to the Buddha: 'World Honored One! It has never been so. Bodhisattva Mahasattvas practice in skillful means, and when giving, through this giving, they gather all the Buddha-dharma and all sentient beings.' The Buddha told Bodhisattva Jishèng: 'Good man! As you have said. Bodhisattva Mahasattvas practice in skillful means, and by the power of skillful means, even if they give only a little, the merit they obtain is immeasurable, boundless, and incalculable.' The Buddha further told Bodhisattva Jishèng: 'Good man! Even when Bodhisattva Mahasattvas reach the stage of non-retrogression (the state of not falling back), they still practice giving with skillful means. This is called a Bodhisattva practicing in skillful means. Good man! Sometimes, evil teachers (bad mentors) will teach Bodhisattvas, saying: 'Why do you remain in the cycle of birth and death for so long? You should enter Nirvana (the state of liberation) early in this life.' When Bodhisattvas know this, they should stay away from them. 'I am so solemnly teaching all sentient beings, yet this person is creating obstacles for me. If I am not in the cycle of birth and death, how can I teach countless sentient beings?' Bodhisattva Jishèng said to the Buddha: 'World Honored One! If there are sentient beings who commit the four grave offenses (killing, stealing, sexual misconduct, and lying) due to delusion.' The Buddha told Bodhisattva Jishèng: 'Good man! If a monastic Bodhisattva commits the four grave offenses due to delusion, a Bodhisattva practicing skillful means can completely eliminate these offenses. I now also say that there is no offender and no receiver of retribution.' Bodhisattva Jishèng said to the Buddha: 'World Honored One! How can a Bodhisattva commit an offense?' The Buddha told Bodhisattva Jishèng: 'Good man! Even if a Bodhisattva practices the precepts of liberation (precepts aimed at liberation), and eats fruits and grass for hundreds of thousands of kalpas (eons), and can endure the good and bad words of sentient beings. If they contemplate the Dharma with Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own), good man! This is called a Bodhisattva Mahasattva committing a grave offense. Good man! Just like a Sravaka who commits a grave offense, they cannot enter Nirvana in this very life.'

善男子！菩薩如是不除聲聞緣覺共思惟法，不捨不悔者，終不得成阿耨多羅三藐三菩提；若得佛法，無有是處。」

爾時尊者阿難白佛言：「世尊！我今晨朝入舍衛城次第乞食，見眾尊王菩薩與一女人同一床坐。」

阿難說是語已，即時大地六種震動。眾尊王菩薩于大眾中，上升虛空高七多羅樹，語阿難言：「尊者！何有犯罪能住空耶？阿難！可以此事問於世尊，云何罪法？云何非罪？」

爾時阿難憂愁向佛，右膝著地手執佛足：「世尊！我今悔過。如是大龍，我說犯罪。如是菩薩，我求其過。世尊！我今悔過，唯愿聽許。」

佛告阿難：「汝不應于大乘大士求覓其罪。阿難！汝聲聞人，于障處行寂滅定，無有留難斷一切結。阿難！行方便菩薩如是成就一切智心，雖在中宮婇女共相娛樂，不起魔事及諸留難，而得阿耨多羅三藐三菩提。何以故？阿難！行方便菩薩無有受如是眾生不以三寶勸化，若阿耨多羅三藐三菩提。阿難！若學大乘善男子善女人不離一切智心，若見可意五欲，即便在中共相娛樂。阿難！汝應作是念：『如此菩薩即是能成如來根本。』」

佛告阿難：「汝今諦聽諦聽。以何緣故，眾尊王菩薩摩訶薩與此女人同一床坐？阿難！彼女人者曾於過去五百世中，為眾尊王菩薩作

【現代漢語翻譯】現代漢語譯本：善男子！菩薩如果不能去除與聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，指不依師教，獨自悟道的人）共通的思惟法，不捨棄、不後悔，最終不能成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，即佛的智慧）；如果這樣還能得到佛法，那是絕不可能的。當時，尊者阿難（Ānanda，佛陀的十大弟子之一）對佛說：『世尊！我今天早上進入舍衛城（Śrāvastī，古印度城市）依次乞食，看見眾尊王菩薩（Sarvasattvapriyadarśana，菩薩名）與一個女人同坐一張床。』阿難說完這話，立刻大地發生六種震動。眾尊王菩薩在大眾中，升到虛空，高七多羅樹（Tāla，棕櫚樹）的高度，對阿難說：『尊者！有什麼罪犯能夠停留在空中呢？阿難！你可以把這件事問世尊，什麼是罪法？什麼不是罪？』當時，阿難憂愁地走向佛陀，右膝跪地，手執佛足：『世尊！我現在懺悔。像這樣的大龍（Nāga，指有神通的聖者），我說他犯了罪。像這樣的菩薩，我卻去尋找他的過失。世尊！我現在懺悔，希望您能允許。』佛告訴阿難：『你不應該在大乘（Mahāyāna，佛教宗派之一）大士身上尋找罪過。阿難！你們聲聞人，在障礙之處修行寂滅定（Samādhi，禪定），沒有障礙，斷除一切煩惱。阿難！修行方便的菩薩，像這樣成就一切智心（Sarvajñāna，佛的智慧），即使在後宮與宮女一同享樂，也不會產生魔事和各種障礙，而能得到阿耨多羅三藐三菩提。為什麼呢？阿難！修行方便的菩薩不會接受這樣的眾生，不以三寶（佛、法、僧）勸化，如果這樣還能得到阿耨多羅三藐三菩提。阿難！如果學習大乘的善男子善女人不離一切智心，如果看到可意的五欲（色、聲、香、味、觸），就與他們一同享樂。阿難！你應該這樣想：『這樣的菩薩就是能夠成就如來（Tathāgata，佛的稱號）的根本。』佛告訴阿難：『你現在仔細聽，仔細聽。因為什麼緣故，眾尊王菩薩摩訶薩（Mahāsattva，大菩薩）與這個女人同坐一張床？阿難！那個女人在過去五百世中，曾經是眾尊王菩薩的母親。』

【English Translation】 English version: Good man! If a Bodhisattva does not eliminate the thought processes shared with Śrāvakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own), and does not abandon or regret them, he will ultimately not attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the wisdom of a Buddha); if he could attain the Dharma of the Buddha in that state, it would be impossible. At that time, the Venerable Ānanda (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! This morning, as I entered Śrāvastī (an ancient Indian city) to beg for alms in order, I saw the Bodhisattva Sarvasattvapriyadarśana (a Bodhisattva's name) sitting on the same bed with a woman.' As soon as Ānanda spoke these words, the earth immediately shook in six ways. The Bodhisattva Sarvasattvapriyadarśana rose into the sky from the midst of the assembly, reaching a height of seven Tāla trees (palm trees), and said to Ānanda: 'Venerable one! What kind of criminal can stay in the sky? Ānanda! You can ask the World Honored One about this matter: what is a sinful act? What is not a sin?' At that time, Ānanda, worried, approached the Buddha, knelt on his right knee, and held the Buddha's feet: 'World Honored One! I now repent. I said that such a great Nāga (a holy being with supernatural powers) had committed a crime. I sought the faults of such a Bodhisattva. World Honored One! I now repent, I hope you will allow it.' The Buddha told Ānanda: 'You should not seek faults in a Mahāyāna (one of the major schools of Buddhism) Bodhisattva. Ānanda! You Śrāvakas, practice the Samādhi (meditative concentration) of quiescence in places of obstacles, without hindrance, cutting off all afflictions. Ānanda! A Bodhisattva who practices skillful means, in this way, achieves the mind of all-knowing wisdom (Sarvajñāna, the wisdom of a Buddha), even if he is enjoying himself in the palace with palace women, he will not generate demonic events or various obstacles, and will attain Anuttarā-samyak-saṃbodhi. Why is that? Ānanda! A Bodhisattva who practices skillful means will not accept such beings, and will not persuade them with the Three Jewels (Buddha, Dharma, Sangha), if he could attain Anuttarā-samyak-saṃbodhi in that state. Ānanda! If a good man or good woman who studies Mahāyāna does not depart from the mind of all-knowing wisdom, if they see desirable five desires (form, sound, smell, taste, touch), they will enjoy them together. Ānanda! You should think like this: 『Such a Bodhisattva is the foundation for becoming a Tathāgata (an epithet of the Buddha).』 The Buddha told Ānanda: 'Now listen carefully, listen carefully. For what reason did the Bodhisattva Mahāsattva Sarvasattvapriyadarśana sit on the same bed with this woman? Ānanda! That woman was the mother of the Bodhisattva Sarvasattvapriyadarśana in the past five hundred lives.'

婦。彼女人本習氣故，見眾尊王菩薩心生愛著繫縛不捨。此眾尊王菩薩威德端正持戒力故，見已歡喜踴躍在一獨處生如是心：『若眾尊王菩薩能與我共一床坐者，我當發阿耨多羅三藐三菩提心。』阿難！爾時眾尊王菩薩知彼女人心之所念，如是知已即于晨朝著衣持缽入舍衛城次第乞食，至彼女家即入其舍。尋時思惟如是法門：『若內地大、若外地大，是一地大。以地大心執女人手共一床坐，眾尊王菩薩即于坐上而說偈言：

「『如來不讚嘆，　　凡夫所行欲；　　離欲及貪愛，　　乃成天人師。』」

佛告阿難：「時彼女人聞此偈已，心大歡喜踴躍無量，即從坐起向眾尊王菩薩接足敬禮，說是偈言：

「『我不貪愛慾，　　貪慾佛所呵。　　離欲及貪愛，　　乃成天人師。』

「說是偈已作如是言：『我先所生惡欲之心，今當悔過。』即生善欲發菩提心，愿欲利益一切眾生。」

佛告阿難：「爾時眾尊王菩薩勸彼女人令發阿耨多羅三藐三菩提心已，即從坐去。阿難！汝觀是女人專心福報。我今以正遍知記彼女人，於此命終得轉女身當成男子。于將來世九十九劫，供養百千無量阿僧祇諸佛，具足一切佛法，得成為佛，號無垢煩惱如來、應供、正遍知。彼佛成道已，當是世時無有一人起不善心

【現代漢語翻譯】現代漢語譯本婦人因為過去的習氣，見到眾尊王菩薩心生愛慕，被情慾束縛而難以捨棄。這些眾尊王菩薩因為威德莊嚴、持戒精嚴，見到她後心生歡喜，獨自一人時心中想：『如果眾尊王菩薩能與我同牀而坐，我便會發無上正等正覺之心。』阿難！當時，眾尊王菩薩知道這個女人的心念，知道后，便在早晨穿好衣服，拿著缽，進入舍衛城依次乞食，來到她家，進入她的住所。隨即思惟這樣的法門：『無論是內在的地大，還是外在的地大，都是地大。』以地大的心，握住女人的手，與她同牀而坐。眾尊王菩薩隨即在座位上說偈語：『如來不讚嘆，凡夫所行欲；離欲及貪愛，乃成天人師。』佛告訴阿難：『當時，那個女人聽到這偈語后，心中無比歡喜，從座位上起身，向眾尊王菩薩接足敬禮，並說偈語：』『我不貪愛慾，貪慾佛所呵。離欲及貪愛，乃成天人師。』『說完偈語后，她這樣說道：』我先前所生的邪惡慾望之心，現在應當懺悔。』隨即生起善念，發菩提心，愿利益一切眾生。佛告訴阿難：『當時，眾尊王菩薩勸導那個女人發無上正等正覺之心后，便從座位上離去。阿難！你看這個女人專心修福的果報。我現在以正遍知為她授記，這個女人在此生結束后，將轉為男身。在未來的九十九劫中，她將供養百千無量阿僧祇諸佛，具足一切佛法，最終成佛，號為無垢煩惱如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）。當她成佛時，那個世界將不會有一個人起不善之心。』

【English Translation】 English version The woman, due to her past habits, upon seeing the multitude of honored kings and Bodhisattvas, developed feelings of love and attachment, unable to let go of her desires. These honored kings and Bodhisattvas, because of their majestic virtue, proper conduct, and adherence to precepts, felt joy upon seeing her. Alone, she thought: 『If the honored kings and Bodhisattvas could sit with me on the same bed, I would generate the mind of Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment).』 Ananda! At that time, the honored kings and Bodhisattvas knew the woman's thoughts. Knowing this, they put on their robes in the morning, took their bowls, entered the city of Shravasti to beg for alms in order, and arrived at her house, entering her dwelling. Immediately, they contemplated this Dharma: 『Whether it is the inner earth element or the outer earth element, it is all the earth element.』 With the mind of the earth element, they held the woman's hand and sat with her on the same bed. The honored kings and Bodhisattvas then spoke this verse while seated: 『The Tathagata (Thus Gone One) does not praise, the desires practiced by ordinary beings; Only by being free from desire and attachment, does one become a teacher of gods and humans.』 The Buddha told Ananda: 『At that time, after the woman heard this verse, her heart was filled with immeasurable joy. She rose from her seat, paid homage to the honored kings and Bodhisattvas by touching their feet, and spoke this verse:』『I do not crave desire, desire is what the Buddha scorns. Only by being free from desire and attachment, does one become a teacher of gods and humans.』『After speaking the verse, she said: 『The evil desires that I had previously generated, I now repent.』 Immediately, she generated good thoughts, developed the Bodhi mind, and wished to benefit all sentient beings.』 The Buddha told Ananda: 『At that time, after the honored kings and Bodhisattvas had encouraged the woman to generate the mind of Anuttara-samyak-sambodhi, they left their seats. Ananda! Observe the merit of this woman's focused practice. I now, with my perfect knowledge, predict that this woman, upon the end of this life, will transform into a male body. In the future, for ninety-nine kalpas (eons), she will make offerings to hundreds of thousands of countless Asankhyeya (incalculable) Buddhas, fully possess all the Buddha's teachings, and finally become a Buddha, named Immaculate Affliction Tathagata (Tathagata), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). When that Buddha attains enlightenment, there will not be a single person in that world who generates an unwholesome thought.』

。阿難當知，行方便菩薩所攝眷屬，終不墮三惡道。」

爾時眾尊王菩薩從空中下，頂禮佛足。禮已白佛言：「世尊！菩薩行於方便，若為一人起大悲心合集善法，若似犯罪、若實犯罪，于百千劫墮大地獄。世尊！此菩薩堪受諸惡及地獄苦，以此善根愿不捨一人。」

爾時世尊贊眾尊王菩薩言：「善哉善哉。善男子！菩薩成就如是悲心，雖受五欲不犯重罪，離於諸罪及遠一切墮惡道業。善男子！我念過去阿僧祇劫復過是數，時有梵志名曰樹提，於四十二億歲在空林中常修梵行。彼時梵志過是歲已，從林中出入極樂城，入彼城已見有一女。彼時女人見此梵志儀容端嚴，即起欲心，尋趣梵志以手執足，即時躄地。善男子！爾時梵志告女人曰：『姊何所求？』女曰：『我求梵志。』梵志言：『姊！我不行欲。』女曰：『若不從我，我今當死。』善男子！爾時樹提梵志如是思惟：『此非我法亦非我時。我於四十二億歲修凈梵行，云何於今而當毀壞？』彼時梵志強自頓抴得離七步，離七步已生哀愍心，如是思惟：『我雖犯戒墮于惡道，我能堪忍地獄之苦。我今不忍見是女人受此苦惱，不令是人以我致死。』善男子！爾時梵志又如是思惟已，還至女所，以右手捉作如是言：『姊起，恣汝所欲。』善男子！爾時梵志於十

【現代漢語翻譯】現代漢語譯本：阿難，你應該知道，修行方便的菩薩所攝受的眷屬，最終不會墮入三惡道（地獄、餓鬼、畜生）。這時，眾尊王菩薩從空中下來，頂禮佛足。禮拜完畢后，他向佛說道：『世尊！菩薩在修行方便時，如果爲了一個人發起大悲心，聚集善法，即使行為看似犯罪，或者實際上犯了罪，也會在百千劫中墮入大地獄。世尊！這位菩薩能夠承受各種惡報和地獄的痛苦，憑藉這種善根，他發願不捨棄任何一個人。』這時，世尊讚歎眾尊王菩薩說：『說得好啊，說得好啊。善男子！菩薩成就了這樣的悲心，即使享受五欲（色、聲、香、味、觸）也不會犯下重罪，遠離各種罪過，以及一切墮入惡道的業報。善男子！我回憶過去無量阿僧祇劫（極長的時間單位）之前，那時有一位婆羅門，名叫樹提（樹提：梵文Śrīmati的音譯，意為吉祥），他在空曠的樹林中修行了四十二億年，一直修持清凈的梵行。這位婆羅門過了這麼多年後，從樹林中出來，進入了極樂城。進入城中后，他看到一位女子。當時，這位女子看到婆羅門儀容端莊，心生愛慾，立刻走向婆羅門，用手抓住他的腳，隨即倒在地上。善男子！當時，婆羅門對女子說：『姊姊，你想要什麼？』女子說：『我想要你。』婆羅門說：『姊姊！我不行淫慾。』女子說：『如果你不順從我，我現在就死。』善男子！當時，樹提婆羅門這樣思量：『這不符合我的修行，也不是我該做的事情。我修持了四十二億年的清凈梵行，怎麼能現在就毀壞呢？』當時，婆羅門強行掙脫，離開了七步。離開七步后，他生起了哀憫之心，這樣思量：『我雖然犯戒會墮入惡道，但我能忍受地獄的痛苦。我現在不忍心看到這個女人遭受這樣的痛苦，不能讓她因為我而死。』善男子！當時，婆羅門又這樣思量后，回到女子身邊，用右手抓住她，說道：『姊姊起來，隨你所欲。』善男子！當時，婆羅門在十

【English Translation】 English version: 'Ananda, you should know that the retinue of a Bodhisattva who practices skillful means will ultimately not fall into the three evil paths (hell, hungry ghosts, and animals).' At that time, Bodhisattva Sarvarāja (All-King) descended from the sky and prostrated himself at the Buddha's feet. After prostrating, he said to the Buddha, 'World Honored One! When a Bodhisattva practices skillful means, if he generates great compassion for one person and gathers good dharmas, even if his actions appear to be a crime or are actually a crime, he will fall into the great hell for hundreds of thousands of kalpas (eons). World Honored One! This Bodhisattva is able to endure all kinds of evil retributions and the suffering of hell. With this root of goodness, he vows not to abandon a single person.' At that time, the World Honored One praised Bodhisattva Sarvarāja, saying, 'Excellent, excellent. Good man! A Bodhisattva who has achieved such compassion, even if he enjoys the five desires (form, sound, smell, taste, and touch), will not commit a serious crime. He is far from all sins and all karmic actions that lead to the evil paths. Good man! I recall that in the past, countless asamkhya kalpas (immeasurably long periods of time) ago, there was a Brahmin named Śrīmati (Śrīmati: Sanskrit for auspicious), who practiced pure conduct in an empty forest for forty-two billion years. After this Brahmin had spent so many years, he came out of the forest and entered the city of Utmost Bliss. After entering the city, he saw a woman. At that time, this woman saw the Brahmin's dignified appearance and developed lustful desires. She immediately approached the Brahmin, grabbed his feet with her hand, and then fell to the ground. Good man! At that time, the Brahmin said to the woman, 'Sister, what do you want?' The woman said, 'I want you.' The Brahmin said, 'Sister! I do not engage in sexual activity.' The woman said, 'If you do not obey me, I will die now.' Good man! At that time, the Brahmin Śrīmati thought, 'This is not in accordance with my practice, nor is it something I should do. I have practiced pure conduct for forty-two billion years, how can I destroy it now?' At that time, the Brahmin forcefully broke free and moved seven steps away. After moving seven steps away, he developed a feeling of pity and thought, 'Although I will fall into the evil paths for breaking the precepts, I can endure the suffering of hell. I cannot bear to see this woman suffer such pain now, and I cannot let her die because of me.' Good man! At that time, after thinking this, the Brahmin returned to the woman, grabbed her with his right hand, and said, 'Sister, get up, do as you wish.' Good man! At that time, the Brahmin in ten

二年中共為家室，過十二年已尋復出家，即時還具四無量心，具已命終生梵天中。善男子！汝勿有疑。爾時梵志即我身是，彼女人者今瞿夷是。善男子！我于爾時為彼女欲暫起悲心，即得超越十百千劫生死之苦。善男子！汝如是觀，若餘眾生由愛慾故墮于地獄，行方便菩薩由生梵天。是名菩薩摩訶薩行於方便。」

佛復告智勝菩薩：「善男子！若舍利弗、大目犍連等行方便者，不令瞿伽離墮于地獄。何以故？善男子！我念過去世鳩留孫佛時，有一比丘名曰無垢，在空林野止住窟中。去窟不遠有五仙人。當爾之時卒起大云而降大雨，時有貧女道遇暴雨寒裸恐怖，即入無垢所住窟中。時雨既止，無垢比丘共此女人從窟而出。時五仙人見此事已心生荒穢，各相謂言：『無垢比丘心懷奸諂作不凈行。』時無垢比丘知彼仙人心之所念，即踴身虛空高七多羅樹。時五仙人見無垢比丘上升虛空，見已復相謂言：『我等所見書記經論，若人作不凈行，不能如是飛昇虛空；若修凈行則能如是。』彼時仙人即向無垢五體投地合掌悔過，不敢覆藏。」

佛告智勝菩薩：「善男子！爾時無垢比丘若不作如是方便飛昇虛空者，此五仙人即此生身入于地獄。善男子，爾時比丘豈異人乎？即彌勒菩薩是。善男子！汝今當知，舍利弗、目犍

【現代漢語翻譯】現代漢語譯本『我』在共同生活了兩年後，又過了十二年便再次出家。當時，我立刻具備了四無量心（慈、悲、喜、舍四種廣大的心），具備之後便命終生於梵天。善男子！你不要有疑惑。當時的梵志就是我，那個女人就是現在的瞿夷。善男子！我當時因為對她生起一時的悲憫之心，就得以超越了十百千劫生死輪迴的痛苦。善男子！你應當這樣觀察，如果其他眾生因為愛慾而墮入地獄，那麼行方便的菩薩卻能因此而生於梵天。這叫做菩薩摩訶薩行於方便。』佛又告訴智勝菩薩：『善男子！如果舍利弗、大目犍連等行方便，就不會讓瞿伽離墮入地獄。為什麼呢？善男子！我回憶過去世鳩留孫佛（過去七佛之一）時，有一位比丘名叫無垢，住在空曠的林野洞窟中。離洞窟不遠的地方有五位仙人。當時突然下起大雨，一位貧窮的女子在路上遇到暴雨，寒冷而驚恐，就進入了無垢所住的洞窟中。雨停后，無垢比丘和這個女人一起從洞窟出來。當時五位仙人看到這件事後，心中生起邪念，互相說道：『無垢比丘心懷奸詐，做了不凈的行為。』當時無垢比丘知道這些仙人心中所想，就騰身飛到空中，高七多羅樹（一種高大的樹木）。五位仙人看到無垢比丘飛昇到空中，看到后又互相說道：『我們所見所記的經論中說，如果有人做了不凈的行為，就不能像這樣飛昇到空中；如果修行清凈的行為，就能這樣。』當時仙人就向無垢五體投地，合掌懺悔，不敢隱瞞。』佛告訴智勝菩薩：『善男子！當時無垢比丘如果不做這樣飛昇空中的方便，這五位仙人就會在這一生墮入地獄。善男子，當時的比丘難道是別人嗎？就是彌勒菩薩。善男子！你現在應當知道，舍利弗、目犍連等也能夠行方便，救度眾生。』

【English Translation】 English version 'After living together for two years, I renounced the world again after twelve years. At that time, I immediately possessed the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), and after possessing them, I died and was born in the Brahma heaven. Good man! You should have no doubt. The Brahmin at that time was me, and that woman is now Goyi. Good man! At that time, because I had a moment of compassion for her, I was able to transcend the suffering of birth and death for hundreds of thousands of kalpas. Good man! You should observe in this way: if other sentient beings fall into hell because of lust, then a Bodhisattva who practices skillful means can be born in the Brahma heaven because of it. This is called a Bodhisattva Mahasattva practicing skillful means.' The Buddha further told the Bodhisattva Wisdom-Victory: 'Good man! If Shariputra, Maudgalyayana, and others practice skillful means, they would not let Goggali fall into hell. Why? Good man! I recall that in the past, during the time of the Buddha Krakucchanda (one of the seven past Buddhas), there was a Bhikkhu named Immaculate, who lived in a cave in a deserted forest. Not far from the cave were five ascetics. At that time, a great cloud suddenly arose and brought heavy rain. A poor woman encountered the storm on the road, and, cold and terrified, she entered the cave where Immaculate was staying. When the rain stopped, the Bhikkhu Immaculate came out of the cave with this woman. When the five ascetics saw this, they had impure thoughts and said to each other: 'The Bhikkhu Immaculate is deceitful and has committed impure acts.' At that time, the Bhikkhu Immaculate knew what the ascetics were thinking, so he rose into the air, seven Tala trees (a tall tree) high. When the five ascetics saw the Bhikkhu Immaculate rise into the air, they said to each other: 'According to the scriptures we have seen and recorded, if a person commits impure acts, they cannot rise into the air like this; if they practice pure conduct, they can.' At that time, the ascetics prostrated themselves before Immaculate, repented with their palms together, and dared not conceal anything.' The Buddha told the Bodhisattva Wisdom-Victory: 'Good man! If the Bhikkhu Immaculate had not used the skillful means of rising into the air, these five ascetics would have fallen into hell in this very life. Good man, was the Bhikkhu at that time someone else? He was the Bodhisattva Maitreya. Good man! You should now know that Shariputra, Maudgalyayana, and others are also able to practice skillful means to save sentient beings.'

連若作如是方便飛昇虛空者，瞿伽離比丘不墮地獄。善男子！汝今當知，如諸菩薩摩訶薩所行方便，聲聞緣覺之所無有。善男子！譬如淫女善知六十四態，為財寶故媚言誘他詐許捨身，所重之物無所匱惜，后得彼物。得彼物已，驅逐令去不生悔心。善男子！行方便菩薩能知隨宜行於方便，如是教化一切眾生，隨其所欲而為現身，于所須物心無吝惜，乃至捨身為眾生故，愛樂善根不求果報。知諸眾生作善根已心無退轉，即于爾時心生舍離，所現五欲永無戀著。善男子！譬如黑蜂在畜生中，於一切花雖經香味，而於其中無依止想無所愛著，于花葉莖香不持而去。善男子！菩薩摩訶薩行於方便亦得如是，為化眾生處於五欲見法無常，不以常想而起于愛，又不自害亦不害他。善男子！如小種子雖生於牙，然其本色無所虧損不生異物。善男子，如是空、無相、無作、無我智慧種子，菩薩雖有煩惱於五欲娛樂，不生三惡道牙，不損善根之色亦不退轉。善男子！譬如魚師以食涂網投之深淵，既滿所求即尋牽出。善男子！行方便菩薩亦復如是，以空、無相、無作、無我智慧勛修其心結以為網，一切智心以為涂食，雖投五欲污泥之中，如其所愿牽出欲界，命終之後生於梵世。善男子！譬如有人善知咒術，為官所執被五繫縛，此人自以咒術

【現代漢語翻譯】現代漢語譯本：如果像這樣方便地飛昇到虛空，瞿伽離（Gogali）比丘就不會墮入地獄。善男子！你現在應當知道，像諸位菩薩摩訶薩所修行的方便法門，是聲聞和緣覺所沒有的。善男子！譬如一個善於運用六十四種姿態的人，爲了財寶，用諂媚的言語引誘他人，假意答應捨棄自身，對於所珍視的東西毫不吝惜，之後得到那些東西。得到那些東西后，就驅逐他們離開，心中沒有悔恨。善男子！修行方便的菩薩能夠知道如何適宜地運用方便法門，像這樣教化一切眾生，隨順他們的願望而顯現身形，對於他們所需要的物品，心中沒有吝惜，甚至爲了眾生而捨棄自身，喜愛善根而不求回報。知道眾生修習善根后，心中沒有退轉，就在那時心中產生舍離，對於所顯現的五欲永遠沒有留戀。善男子！譬如黑蜂在畜生中，對於一切花朵雖然品嚐香味，但對於花朵沒有依戀的想法，沒有愛著，不帶著花葉莖的香味離去。善男子！菩薩摩訶薩修行方便也像這樣，爲了教化眾生而處於五欲之中，見到諸法無常，不以常想而生起愛戀，既不傷害自己也不傷害他人。善男子！就像小種子雖然長出牙，但它原本的顏色沒有虧損，不產生異物。善男子，像這樣空、無相、無作、無我的智慧種子，菩薩雖然有煩惱，在五欲中娛樂，也不會生出三惡道的牙，不損害善根的顏色，也不會退轉。善男子！譬如漁夫用食物塗在網上，投到深淵中，一旦滿足了所求，就立刻拉上來。善男子！修行方便的菩薩也是這樣，用空、無相、無作、無我的智慧來熏修自己的心，結成網，以一切智的心作為塗在網上的食物，雖然投入五欲的污泥之中，也能如願地從欲界中拉出來，命終之後生於梵天。善男子！譬如有人精通咒術，被官府抓住，被五花大綁，這個人自己用咒術現代漢語譯本：解脫束縛，隨意而去。善男子！行方便菩薩亦復如是，以智慧咒術解脫五欲，隨意所至，無所障礙。善男子！譬如有人，以少許金，貿得無量珍寶。善男子！行方便菩薩亦復如是，以少許善根，得無量無邊功德之寶。善男子！譬如有人，以少許火，能燒無量草木。善男子！行方便菩薩亦復如是，以少許智慧火，能燒無量煩惱草木。善男子！譬如有人，以少許水，能滅無量猛火。善男子！行方便菩薩亦復如是，以少許智慧水，能滅無量煩惱猛火。善男子！譬如有人，以少許藥，能除無量重病。善男子！行方便菩薩亦復如是，以少許智慧藥，能除無量煩惱重病。善男子！譬如有人，以少許明燈，能破無量黑暗。善男子！行方便菩薩亦復如是，以少許智慧燈，能破無量煩惱黑暗。善男子！譬如有人，以少許種子，能生無量果實。善男子！行方便菩薩亦復如是，以少許善根種子，能生無量功德果實。善男子！譬如有人，以少許錢財，能買無量貨物。善男子！行方便菩薩亦復如是，以少許善根錢財，能買無量功德貨物。善男子！譬如有人，以少許力氣，能舉無量重物。善男子！行方便菩薩亦復如是，以少許精進力，能舉無量功德重物。善男子！譬如有人，以少許智慧，能解無量疑惑。善男子！行方便菩薩亦復如是，以少許智慧，能解無量煩惱疑惑。善男子！譬如有人，以少許方便，能成無量事業。善男子！行方便菩薩亦復如是，以少許方便，能成無量功德事業。善男子！譬如有人，以少許善根，能得無量快樂。善男子！行方便菩薩亦復如是，以少許善根，能得無量功德快樂。善男子！譬如有人，以少許慈悲，能救無量眾生。善男子！行方便菩薩亦復如是，以少許慈悲，能救無量煩惱眾生。

【English Translation】 English version: If one were to ascend into the void with such skillful means, the Bhikkhu Gogali would not fall into hell. Good son! You should now know that the skillful means practiced by Bodhisattva Mahasattvas are not possessed by Sravakas and Pratyekabuddhas. Good son! It is like someone skilled in the sixty-four arts of seduction, who, for the sake of wealth, uses flattering words to entice others, falsely promising to give up their own body, sparing no expense on what they value, and then obtaining those things. After obtaining those things, they drive them away without any remorse. Good son! A Bodhisattva who practices skillful means knows how to appropriately use skillful means, teaching all beings in this way, manifesting forms according to their desires, and having no attachment to the things they need, even giving up their own body for the sake of beings, loving good roots without seeking reward. Knowing that beings have cultivated good roots without turning back, at that moment, they generate detachment in their minds, and have no attachment to the five desires they have manifested. Good son! It is like a black bee among animals, which, although it tastes the fragrance of all flowers, has no thought of attachment to them, no love, and leaves without carrying the fragrance of the flower's leaves and stems. Good son! A Bodhisattva Mahasattva who practices skillful means is also like this, dwelling in the five desires to teach beings, seeing the impermanence of all dharmas, not generating love with the thought of permanence, neither harming themselves nor harming others. Good son! Just as a small seed, although it sprouts, does not lose its original color and does not produce anything different. Good son, like this, the seed of wisdom of emptiness, signlessness, non-action, and non-self, although a Bodhisattva has afflictions and enjoys the five desires, does not sprout the shoots of the three evil paths, does not damage the color of good roots, and does not regress. Good son! It is like a fisherman who coats his net with food and casts it into the deep abyss, and once he has fulfilled his desire, he immediately pulls it out. Good son! A Bodhisattva who practices skillful means is also like this, using the wisdom of emptiness, signlessness, non-action, and non-self to cultivate his mind, forming a net, and using the mind of all-knowing wisdom as the food coated on the net, although he casts it into the mud of the five desires, he can pull himself out of the desire realm as he wishes, and after death, he is born in the Brahma world. Good son! It is like someone who is skilled in mantras, who is captured by the authorities and bound with five restraints, and this person uses mantras to English version: release the bonds and go wherever they please. Good son! A Bodhisattva who practices skillful means is also like this, using the mantra of wisdom to release the five desires, going wherever they please, without any hindrance. Good son! It is like someone who, with a small amount of gold, trades for countless treasures. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of good roots, obtains countless and boundless treasures of merit. Good son! It is like someone who, with a small amount of fire, can burn countless grasses and trees. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of the fire of wisdom, can burn countless grasses and trees of afflictions. Good son! It is like someone who, with a small amount of water, can extinguish countless raging fires. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of the water of wisdom, can extinguish countless raging fires of afflictions. Good son! It is like someone who, with a small amount of medicine, can cure countless serious illnesses. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of the medicine of wisdom, can cure countless serious illnesses of afflictions. Good son! It is like someone who, with a small lamp, can break through countless darkness. Good son! A Bodhisattva who practices skillful means is also like this, with a small lamp of wisdom, can break through countless darkness of afflictions. Good son! It is like someone who, with a small seed, can produce countless fruits. Good son! A Bodhisattva who practices skillful means is also like this, with a small seed of good roots, can produce countless fruits of merit. Good son! It is like someone who, with a small amount of money, can buy countless goods. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of money of good roots, can buy countless goods of merit. Good son! It is like someone who, with a small amount of strength, can lift countless heavy objects. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of the strength of diligence, can lift countless heavy objects of merit. Good son! It is like someone who, with a small amount of wisdom, can resolve countless doubts. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of wisdom, can resolve countless doubts of afflictions. Good son! It is like someone who, with a small amount of skillful means, can accomplish countless tasks. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of skillful means, can accomplish countless tasks of merit. Good son! It is like someone who, with a small amount of good roots, can obtain countless happiness. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of good roots, can obtain countless happiness of merit. Good son! It is like someone who, with a small amount of compassion, can save countless beings. Good son! A Bodhisattva who practices skillful means is also like this, with a small amount of compassion, can save countless beings of afflictions.

力故即斷五縛隨愿而去。善男子！如是菩薩摩訶薩行於方便，雖處五欲共相娛樂，為化眾生如其所求，以一切智咒斷五欲縛生於梵世。善男子！譬如士夫善知戰法，藏一利刀衛送行人。而彼眾中無有一人能知此人密懷奇謀而反輕之，更生憐愍無敬重心，各相謂言：『彼人既無器仗亦無伴黨，此非健士復無勢力，自身不救何能濟人？此若壞賊無有是處。彼人必當受諸困厄。』時彼士夫遂至空澤，群賊俱發。爾時士夫牢自莊嚴，尋時即出所藏之刀，始一擲刀群賊喪命，諸賊既壞復還藏刀。善男子！行方便菩薩善藏智刀，而以方便處於五欲共相娛樂，為化眾生。聲聞見此方便菩薩處於五欲共相娛樂，不知方便故生濁心，或復憐愍謂為放逸：『如是之人尚不自度，況能救度一切眾生？若能壞魔無有是處。』爾時菩薩善用方便智慧之刀，如其所求斷諸煩惱盡令摧滅，以智慧刀至凈佛土，無諸女人乃至無有一念欲想。」

爾時有菩薩名曰愛作，入舍衛城次第乞食，漸漸遂至一長者家。長者有女名曰德增，住高樓上。彼時女人聞菩薩聲，尋持食出向愛作菩薩。女見菩薩取其形容相好音聲，欲心即起為欲所燒，即時命終骨節解散。愛作菩薩見德增女，亦起惡覺淫慾之心。於時愛作菩薩即自思惟：「云何彼法？法者爲著。云何彼眼

【現代漢語翻譯】現代漢語譯本：憑藉力量就能斷除五種束縛，隨愿而去。善男子！像這樣的菩薩摩訶薩運用方便法門，雖然身處五欲之中，與人一同享樂，爲了教化眾生，滿足他們的需求，以一切智的咒語斬斷五欲的束縛，往生到梵天世界。善男子！譬如一個勇士精通戰法，藏著一把利刀，護送行人。而眾人之中沒有一個人能知道這個人暗藏奇謀，反而輕視他，對他生起憐憫之心，沒有敬重之心，互相說道：『這個人既沒有武器，也沒有同伴，不是什麼勇士，也沒有勢力，自身都難保，怎麼能救人呢？他如果能擊敗賊寇，那是不可能的。這個人必定會遭受各種困厄。』這時，這個勇士到了空曠的沼澤地，群賊一起出現。這時，勇士嚴陣以待，立刻拿出藏著的刀，剛一揮刀，群賊就喪命了，賊寇被消滅后，又把刀藏起來。善男子！運用方便的菩薩善於隱藏智慧之刀，用方便法門身處五欲之中，與人一同享樂，爲了教化眾生。聲聞乘人看到這位運用方便的菩薩身處五欲之中，與人一同享樂，因為不瞭解方便法門，所以生起污濁之心，或者憐憫他，認為他放縱：『這樣的人尚且不能自度，何況能救度一切眾生呢？如果能擊敗魔，那是不可能的。』這時，菩薩善於運用方便智慧之刀，按照眾生的需求，斷除各種煩惱，全部摧毀，用智慧之刀到達清凈的佛土，沒有女人，甚至沒有一絲一毫的慾望念頭。當時，有一位菩薩名叫愛作（菩薩名），進入舍衛城依次乞食，漸漸來到一位長者的家。長者有一個女兒名叫德增（人名），住在高樓上。當時，這個女人聽到菩薩的聲音，就拿著食物出來走向愛作菩薩。女人看到菩薩的容貌、相好和聲音，欲心立刻生起，被慾望所焚燒，立刻就死了，骨頭散落。愛作菩薩看到德增女，也生起了不好的感覺，淫慾之心。這時，愛作菩薩就自己思索：『什麼是法？法是執著。什麼是眼？'

【English Translation】 English version: By the power, one can immediately sever the five bonds and go as one wishes. Good man! Such a Bodhisattva Mahasattva, practicing skillful means, though dwelling in the five desires and enjoying them together, for the sake of transforming sentient beings according to their needs, uses the mantra of all-knowing wisdom to sever the bonds of the five desires and be reborn in the Brahma world. Good man! It is like a warrior who is skilled in warfare, hiding a sharp knife to protect travelers. Yet, among the crowd, no one knows that this person harbors a secret plan, but instead they look down upon him, feeling pity and lacking respect, saying to each other: 『This person has neither weapons nor companions, is not a strong warrior, and has no power. He cannot even save himself, how can he save others? It is impossible for him to defeat the bandits. This person will surely suffer various hardships.』 At this time, the warrior arrives at an empty marsh, and the bandits all appear. Then, the warrior firmly prepares himself, immediately takes out the hidden knife, and with one swing of the knife, the bandits are killed. After the bandits are destroyed, he hides the knife again. Good man! A Bodhisattva who practices skillful means is good at hiding the knife of wisdom, and uses skillful means to dwell in the five desires and enjoy them together, for the sake of transforming sentient beings. Those of the Sravaka vehicle, seeing this Bodhisattva who practices skillful means dwelling in the five desires and enjoying them together, do not understand the skillful means, and thus generate impure thoughts, or feel pity for him, thinking he is indulging: 『Such a person cannot even liberate himself, how can he liberate all sentient beings? It is impossible for him to defeat the demons.』 At this time, the Bodhisattva skillfully uses the knife of wisdom of skillful means, according to the needs of sentient beings, severing all afflictions, completely destroying them, and with the knife of wisdom, reaches the pure Buddha land, where there are no women, and not even a single thought of desire. At that time, there was a Bodhisattva named Aizuo (name of Bodhisattva), who entered the city of Shravasti to beg for food in order, and gradually came to the house of an elder. The elder had a daughter named Dezeng (name of person), who lived in a high tower. At that time, the woman heard the Bodhisattva's voice, and immediately took food out to approach Bodhisattva Aizuo. When the woman saw the Bodhisattva's appearance, features, and voice, desire immediately arose in her, and she was burned by desire, and immediately died, her bones scattered. When Bodhisattva Aizuo saw the woman Dezeng, he also had a bad feeling, a desire for lust. At this time, Bodhisattva Aizuo immediately thought to himself: 『What is Dharma? Dharma is attachment. What is the eye?』

？何者此眼？眼性非知，但是肉團，不愛不知、不思不覺、無所分別、其性本空。耳鼻舌身意法亦復如是。」薄皮厚皮、血肉脂肪、發毛爪齒、骨髓筋脈，從足至頂如是觀已，若內若外無有一法而可愛著、若瞋若癡。於一切法如實觀，即離欲心得無生忍。得無生忍已，其心歡喜踴躍無量，即升虛空高一多羅樹，繞舍衛城七匝。

爾時世尊見愛作菩薩飛騰虛空，猶如鵝王無所掛礙。佛見是已告阿難言：「阿難！汝見愛作菩薩飛騰虛空，猶如鵝王無所礙不？」

阿難言：「唯然已見。」

佛告阿難：「是愛作菩薩因起欲心推求諸法，即壞魔眾當轉法輪。」

時德增女命終之後生三十三天，轉于女身得成男子，自然處於七寶宮殿，縱廣正等十二由旬，有萬四千諸天婇女以為侍衛。是德增天子得識宿命推先業行：「以何業緣而來生此？」如是思惟已，見舍衛城中作長者女，因見愛作菩薩生淫慾心，欲心熾盛即身命終，便轉女身得成男子。「我以是事得無量神力。」爾時德增天子如是思惟：「因起淫慾得如是報。今我于愛作菩薩心甚清凈禮敬供養。我今若住先受五欲，此非我宜。」如是思惟已，當詣如來並欲見於愛作菩薩禮敬供養。時德增天子與其眷屬，持天花香涂香末香，即于初夜來至佛所，自以光

【現代漢語翻譯】現代漢語譯本：『什麼是這眼睛？眼睛的本性並非知覺，它只是一個肉團，沒有愛憎，沒有知覺，沒有思考，沒有感覺，沒有分別，它的本性本是空無。耳朵、鼻子、舌頭、身體、意識和法也是如此。』薄皮、厚皮、血肉、脂肪、頭髮、毛髮、指甲、牙齒、骨髓、筋脈，從腳到頭這樣觀察之後，無論是內在還是外在，沒有一樣東西是值得貪愛執著的，也沒有什麼值得嗔恨或愚癡的。對於一切法如實地觀察，就能脫離慾望，獲得無生法忍。獲得無生法忍后，他的內心歡喜踴躍，無法衡量，隨即升到虛空中，高過一棵多羅樹，圍繞舍衛城轉了七圈。當時，世尊看到愛作菩薩在虛空中飛騰，就像鵝王一樣沒有障礙。佛看到后告訴阿難說：『阿難！你看到愛作菩薩在虛空中飛騰，就像鵝王一樣沒有障礙嗎？』阿難回答說：『是的，我看到了。』佛告訴阿難說：『這位愛作菩薩因為生起欲心而推求諸法，他將摧毀魔眾，轉動法輪。』當時，德增女死後生到三十三天，轉為男身，自然地住在七寶宮殿中，宮殿的縱橫都是十二由旬，有一萬四千位天女侍奉。這位德增天子能夠回憶起前世的經歷，思考著：『我因為什麼業緣而來到這裡？』這樣思考後，他看到自己在舍衛城中做長者女時，因為看到愛作菩薩而生起淫慾心，欲心熾盛而身亡，於是轉為男身。『我因為這件事而獲得了無量的神力。』當時，德增天子這樣思考：『因為生起淫慾而得到這樣的果報。現在我對愛作菩薩的心非常清凈，應該禮敬供養他。如果我現在還沉溺於五欲，這不適合我。』這樣思考後，他決定前往如來那裡，並想見愛作菩薩，禮敬供養。當時，德增天子和他的眷屬，帶著天花、香、涂香、末香，在初夜時來到佛陀所在的地方，用自己的光明照亮了整個祇樹給孤獨園。

【English Translation】 English version: 'What is this eye? The nature of the eye is not knowing; it is merely a lump of flesh, without love or hate, without knowing, without thinking, without feeling, without discrimination; its nature is fundamentally empty. The ears, nose, tongue, body, mind, and dharmas are also like this.' Thin skin, thick skin, flesh, fat, hair, body hair, nails, teeth, bone marrow, tendons, having observed from the feet to the top of the head in this way, whether internal or external, there is not a single thing that is worthy of attachment or love, nor is there anything worthy of anger or delusion. By observing all dharmas as they truly are, one can detach from desire and attain the forbearance of non-arising. Having attained the forbearance of non-arising, his heart rejoiced and leaped immeasurably, and he immediately ascended into the sky, higher than a tala tree, and circled the city of Shravasti seven times. At that time, the World Honored One saw Bodhisattva Love-Maker flying in the sky, like a king goose without any hindrance. Seeing this, the Buddha said to Ananda, 'Ananda! Do you see Bodhisattva Love-Maker flying in the sky, like a king goose without any hindrance?' Ananda replied, 'Yes, I have seen it.' The Buddha told Ananda, 'This Bodhisattva Love-Maker, because of the arising of desire, seeks all dharmas, and he will destroy the demon hosts and turn the wheel of Dharma.' At that time, after the death of the maiden De Zeng, she was reborn in the Trayastrimsha Heaven, transformed into a male body, and naturally resided in a palace of seven treasures, the length and width of which were twelve yojanas, with fourteen thousand heavenly maidens as attendants. This De Zeng deva was able to recall his past lives and pondered, 'By what karmic cause have I come to be born here?' After thinking in this way, he saw that when he was a maiden of a wealthy family in Shravasti, he had developed lustful thoughts upon seeing Bodhisattva Love-Maker, and because of the intensity of his lustful thoughts, he had died and was transformed into a male body. 'Because of this, I have obtained immeasurable divine power.' At that time, De Zeng deva thought, 'Because of the arising of lustful desire, I have received such a reward. Now my heart towards Bodhisattva Love-Maker is very pure, and I should pay homage and make offerings to him. If I were to remain indulging in the five desires, it would not be appropriate for me.' After thinking in this way, he decided to go to the Tathagata and also wanted to see Bodhisattva Love-Maker, to pay homage and make offerings. At that time, De Zeng deva and his retinue, carrying heavenly flowers, incense, perfumed ointments, and powdered incense, came to the place where the Buddha was during the first watch of the night, and illuminated the entire Jeta Grove with his own light.

明普照祇洹，入覲世尊及見愛作，即以天花末香涂香供養于佛，頂禮佛足及愛作菩薩、一切大眾，右繞三匝，合掌向佛即說偈言：

「天人之尊，　　不可思議，　　菩薩所行，　亦不可議。　　如來之法，　　不可思議，　大名稱者，　　亦不可議。　　我昔舍衛，　曾為童女，　　在長者家，　　名曰德增。　其年幼少，　　顏貌端正，　　父母愛念，　為作遮護。　　如來世尊，　　無有輕戲，　有子愛作，　　有大威德。　　入舍衛城，　而行乞食，　　漸到我父，　　所止之舍。　我時聞其，　　好妙音聲，　　心大歡喜，　即持食出。　　尋時向于，　　行大心者，　如來之子，　　愛作菩薩。　　見菩薩時，　已在我心，　　觀其凈妙，　　心生染欲。　我若不得，　　內心所愿，　　便當即時，　身命殞沒。　　我于爾時，　　口不能言，　手所持食，　　不能與之。　　內心懷熱，　而發淫慾，　　是時身熱，　　尋便命終。　我時命終，　　經一念頃，　　尋得上生，　三十三天。　　離於最下，　　女人之身，　得成男子，　　為人所贊。　　勝妙宮殿，　自然而出，　　種種妙寶，　　人之所珍。　具足一萬，　　四千婇女，　　如是眷屬，

【現代漢語翻譯】現代漢語譯本明普照（光明普照）來到祇洹（佛陀在世時居住的精舍），覲見世尊（佛陀）並見到愛作（佛陀的兒子，一位菩薩），立即用天花、末香、涂香供養佛陀，頂禮佛足以及愛作菩薩和所有大眾，然後右繞三圈，合掌向佛，說了以下偈語：『天人至尊，不可思議，菩薩的修行，也難以思議。如來的教法，不可思議，大名聲者（佛陀），也難以思議。我過去在舍衛城（古印度城市），曾是一個童女，在一位長者家中，名字叫德增。我那時年幼，容貌端正，父母疼愛我，為我遮護。如來世尊，沒有輕慢戲謔，他的兒子愛作，有大威德。他進入舍衛城，去乞食，漸漸來到我父親居住的房子。我當時聽到他美妙的聲音，心中非常歡喜，立刻拿著食物出去。我隨即走向這位發大心的人，如來的兒子，愛作菩薩。見到菩薩時，我的心中，看到他清凈美好，心中生起愛慾。如果我不能得到內心所愿，我就會立刻身亡。我當時，口不能言，手中拿著的食物，也不能給他。內心充滿熱望，生起淫慾，當時身體發熱，隨即就死了。我死後，經過一念之間，立刻上升到三十三天（欲界天之一）。脫離了最下等的女人之身，轉產生了男子，為人所稱讚。勝妙的宮殿，自然出現，各種珍貴的寶物，都是人們所珍視的。我擁有整整一萬四千名婇女，這樣的眷屬，

【English Translation】 English version Mingpuzhao (Bright Illumination) arrived at Jetavana (a monastery where the Buddha resided during his lifetime), paid homage to the World Honored One (the Buddha), and saw Aizuo (the Buddha's son, a Bodhisattva). Immediately, he offered celestial flowers, powdered incense, and perfumed ointment to the Buddha, prostrated at the Buddha's feet, as well as to Bodhisattva Aizuo and all the assembly. He then circumambulated three times clockwise, joined his palms, and spoke the following verses to the Buddha: 'The most honored among gods and humans, is inconceivable, the practice of Bodhisattvas, is also inconceivable. The Dharma of the Tathagata (Buddha), is inconceivable, the one with great renown (the Buddha), is also inconceivable. In the past, in Shravasti (an ancient Indian city), I was once a young girl, in the house of an elder, named Dezeng. At that time, I was young, with a beautiful appearance, my parents loved me and protected me. The World Honored One, the Tathagata, had no frivolous behavior, his son Aizuo, had great power and virtue. He entered Shravasti, to beg for alms, gradually arriving at the house where my father lived. At that time, I heard his beautiful voice, and my heart was filled with great joy. I immediately took food and went out. I then approached this one with a great mind, the son of the Tathagata, Bodhisattva Aizuo. When I saw the Bodhisattva, in my heart, I saw his purity and beauty, and lust arose in my heart. If I could not obtain what my heart desired, I would immediately die. At that time, I could not speak, and the food I held in my hand, I could not give to him. My heart was filled with longing, and lust arose. At that time, my body became hot, and I immediately died. After my death, in the space of a single thought, I immediately ascended to the Trayastrimsha Heaven (one of the heavens in the desire realm). I was liberated from the lowest form of a woman's body, and transformed into a man, praised by all. Magnificent palaces, naturally appeared, and all kinds of precious treasures, were cherished by people. I possessed a full ten thousand four thousand concubines, such a retinue,

是我所有。　　我以此緣，　　尋觀宿命，　而自思惟，　　即知往因。　　因發欲心，　得如是報，　　我以染心，　　視於愛作，　由見菩薩，　　得喜光明。　　我身所出，　光明之焰，　　因彼業緣，　　得如是報。　我終不願，　　求於二乘，　　所愿之處，　唯佛知之。　　淫慾之心，　　得報尚爾，　何況能作，　　善心供養。　　如我於今，　向於世尊，　　發如是愿，　　求一切智。　假使所行，　　劫如恒沙，　　終不退轉，　于佛智慧。　　遇善知識，　　愛作菩薩，　今我當以。　　真法供養，　　若余供養，　非為供養，　　唯發菩提，　　是真供養。　行於菩提，　　最勝最尊。　　更不以欲，　視諸女人，　　我願如是，　　離於女身。　向諸佛說，　　四無所畏，　　我之父母，　尋曉見我，　　身壞碎爛，　　悲號啼哭。　父母謂之，　　比丘所為，　　稱怨啼哭，　呵罵比丘。」　　佛之神力，　　令彼天子，　至父母所，　　呵責諫喻：　　「於此比丘，　勿生瞋恚，　　莫于長夜，　　受諸苦惱。　德增女人，　　先命終已，　　即得上生，　三十三天。　　離於女身，　　得成男子，　為天人身，　　光明遠照。　　

【現代漢語翻譯】現代漢語譯本『這些都是我所經歷的。』我因此緣由，追溯觀察我的宿命，並自我思索，便知曉了往昔的因緣。因為生起了慾望之心，才得到這樣的果報。我曾以染污的心，注視著愛作（Aizuo，菩薩名），因為見到菩薩，而得到了喜悅的光明。我身上所發出的光明火焰，都是因為那樣的業緣，才得到這樣的果報。我最終不願，追求二乘（聲聞乘和緣覺乘），我所願望的，只有佛陀知曉。淫慾之心，所得的果報尚且如此，更何況是能以善心供養呢？如今我向世尊，發下這樣的誓願，求得一切智慧（一切智）。即使我所修行的，經歷如恒河沙數般的劫數，也終不退轉，對於佛陀的智慧。遇到善知識，愛作菩薩，如今我應當以真正的佛法供養，如果其他的供養，就不是真正的供養，唯有發起菩提心，才是真正的供養。修行菩提之道，是最殊勝最尊貴的。我不再以慾望的眼光，看待任何女人，我發願如此，脫離女身。我向諸佛宣說，四無所畏（四種無所畏懼的自信），我的父母，很快就看到我，身體破碎腐爛，悲傷地號啕大哭。父母認為，這是比丘所為，於是怨恨地啼哭，呵斥謾罵比丘。』佛陀以神通之力，讓那位天子，來到父母身邊，呵責勸誡他們：『不要對這位比丘，生起嗔恨之心，不要因此在漫長的黑夜裡，遭受各種痛苦。德增女人（Degeng，天子前世的名字），她先去世后，就立即往生到三十三天（忉利天），脫離了女身，轉產生了男子，成為天人的身體，光明照耀遠方。

【English Translation】 English version 'These are all my experiences.' Because of this cause, I trace and observe my past lives, and by reflecting on myself, I understand the causes of the past. It was because of the arising of desire that I received such retribution. I once looked at Aizuo (a Bodhisattva's name) with a defiled mind, and because of seeing the Bodhisattva, I obtained the light of joy. The flames of light that emanated from my body were due to that karmic cause, and thus I received such retribution. I ultimately do not wish to seek the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), what I desire, only the Buddha knows. The retribution for the mind of lust is already like this, how much more so for those who can make offerings with a good heart? Now I make this vow to the World Honored One, seeking all wisdom (Sarvajñā). Even if my practice goes through kalpas as numerous as the sands of the Ganges, I will never retreat from the wisdom of the Buddha. Having met a good teacher, the Bodhisattva Aizuo, now I should make offerings with the true Dharma. If other offerings are made, they are not true offerings. Only the arising of Bodhicitta is the true offering. Practicing the path of Bodhi is the most supreme and noble. I will no longer look at any woman with desire. I vow this, to be free from a female body. I declare to all the Buddhas, the Four Fearlessnesses (four kinds of fearless confidence). My parents will soon see me, my body broken and decayed, and they will weep and wail in sorrow. My parents will think that this was done by the Bhikṣu, and they will cry in resentment, scolding and cursing the Bhikṣu.』 The Buddha, with his divine power, caused that Deva to go to his parents, and he rebuked and admonished them: 『Do not harbor anger towards this Bhikṣu, do not suffer various pains in the long night because of this. Degeng (the Deva's name in his previous life), the woman, after she passed away, was immediately reborn in the Trayastriṃśa Heaven, freed from a female body, and transformed into a male, becoming a Deva, with light shining far and wide.'

父母今當，　詣世尊所，　　先不善心，　　今應悔過。　若除如來，　　諸佛世尊，　　更無有人，　可歸依者。」　　以無畏心，　　勸喻父母，　即時父母，　　得聞佛名。　　尋共和合，　至於釋迦，　　牟尼佛所。　　至佛所已，　頭頂敬禮，　　二足之尊。　　「今者悔過，　本瞋恚心；　　恭敬尊重，　　人中之尊。　今者應問，　　如來自知。　　云何供養，　佛法及僧？　　云何修習，　　行於善行？　如是所問，　　愿為說之，　　若得聞已，　專心修行。」　　佛知父母，　　其心決定，　天人之師，　　說如是言：　　「若欲供養，　一切諸佛，　　專心堅固，　　發菩提心。」　德增父母，　　及諸眷屬，　　其數具足，　滿五百人。　　聞天人師，　　如是之言，　發菩提心，　　而作大愿。　　爾時佛告，　賢者阿難：　　「汝今善聽，　　我之所說。　菩薩所行，　　不可思議，　　無上智慧，　及以方便。　　愛作菩薩，　　數數發願，　女人見我，　　若發欲心，　　尋時得離，　于女人身，　　得成男子，　　為人所尊。　阿難汝觀，　　德力如是，　　若犯非法，　應墮惡道。　　健士行之，　　得壞魔眾，　令彼生天

【現代漢語翻譯】現代漢語譯本父母現在應當，前往世尊（指佛陀）所在之處，先前懷有不善之心，現在應當懺悔過錯。如果除了如來（指佛陀），諸佛世尊（指所有佛陀），再沒有其他人，可以作為歸依之處。』以無畏的決心，勸導開解父母，隨即父母，聽聞佛的名號。很快和好如初，一同前往釋迦牟尼佛（Sakyamuni Buddha）所在之處。到達佛陀所在之處后，以頭頂禮敬，這二足之尊（指佛陀）。『現在懺悔過錯，先前懷有嗔恨之心；現在恭敬尊重，這人中之尊（指佛陀）。現在應該請問，如來（指佛陀）自知。如何供養，佛法及僧（指佛教僧侶）？如何修習，行於善行？像這樣所問的，希望能夠為我們解說，如果能夠聽聞之後，專心修行。』佛陀知道父母，他們的心意已決，這天人之師（指佛陀），說出這樣的話：『如果想要供養，一切諸佛，專心堅定，發起菩提心（bodhicitta，指追求覺悟的心）。』德增的父母，以及所有眷屬，人數齊全，共有五百人。聽聞天人師（指佛陀），這樣的話語，發起菩提心（bodhicitta），並且立下大愿。當時佛陀告訴，賢者阿難（Ananda）：『你現在仔細聽，我所說的話。菩薩（bodhisattva，指追求覺悟的修行者）所行，不可思議，無上智慧，以及方便法門。』『喜愛成為菩薩（bodhisattva），常常發願，女人見到我，如果生起慾望之心，立刻就能脫離，于女人之身，轉成男子之身，為人所尊敬。阿難（Ananda）你看看，德行的力量就是這樣，如果觸犯非法，應當墮入惡道。勇猛的修行者行持此道，能夠摧毀魔眾，使他們昇天。』

【English Translation】 English version The parents now should go to where the World Honored One (referring to the Buddha) is, having previously held unkind thoughts, they should now repent their faults. If there is no one else besides the Tathagata (referring to the Buddha), the World Honored Ones (referring to all Buddhas), to take refuge in, they should go to the Buddha.』 With fearless resolve, he advised and enlightened his parents, Immediately, the parents, having heard the Buddha's name, quickly reconciled and together went to where Sakyamuni Buddha was. Having arrived at the Buddha's place, they bowed their heads in reverence to the Honored One of Two Feet (referring to the Buddha). 『Now we repent our faults, having previously held hateful thoughts; now we respectfully honor, this Honored One among humans (referring to the Buddha). Now we should ask, as the Tathagata (referring to the Buddha) knows. How should we make offerings to the Buddha, the Dharma, and the Sangha (referring to the Buddhist monastic community)? How should we cultivate and practice good deeds? We hope that you will explain these questions to us, and if we can hear them, we will practice diligently.』 The Buddha knew that the parents, their minds were determined, This Teacher of Gods and Humans (referring to the Buddha), spoke these words: 『If you wish to make offerings to all Buddhas, be single-minded and firm, and generate the Bodhicitta (the mind of enlightenment).』 The virtuous parents, along with all their family members, a full number of five hundred people. Having heard the Teacher of Gods and Humans (referring to the Buddha), speak these words, they generated the Bodhicitta and made great vows. At that time, the Buddha told the worthy Ananda: 『Now listen carefully to what I say. The practices of a Bodhisattva (a being who seeks enlightenment), are inconceivable, with supreme wisdom, and skillful means.』『Those who love to become Bodhisattvas, often make vows, if a woman sees me, and if she develops a desire, she will immediately be freed, from the body of a woman, and transform into the body of a man, and be respected by others. Ananda, you see, the power of virtue is like this, if one violates the Dharma, one should fall into the evil realms. A courageous practitioner who follows this path, can destroy the demon hordes, and cause them to ascend to the heavens.』

，　　得為天人。　　今此天子，　供養於我，　　其心恭敬，　　正向菩提。　彼當供養，　　無量世尊，　　來世成佛，　號曰善見。　　此五百人，　　向菩提者，　亦當作佛，　　為天人師。　　佛有是德，　誰不供養？　　是處深信，　　得無量樂。　非一女人、　　非二非三，　　無量百千，　那由他億，　　見於愛作，　　發淫慾心，　尋即命終，　　得為男子。　　大醫藥王，　有大名稱，　　如是菩薩，　　誰不尊敬？　雖生欲心，　　更得快樂，　　況于菩薩，　生恭敬心。」

大寶積經卷第一百六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百七

東晉天竺居士竺難提譯大乘方便會第三十八之二

爾時尊者阿難白佛言：「世尊！譬如須彌山，若諸雜色至其邊者同一金色。世尊！若有眾生至菩薩邊者，若瞋心、若凈心、若欲染心，如是一切悉皆同一薩婆若色。世尊！我從今日于諸菩薩生尊重心如須彌山。世尊！如有藥王名曰悉見，若有瞋心及清凈心服此藥者皆得除愈，彼藥能除一切諸毒。世尊！菩薩亦如是，若有瞋心凈心至菩薩所者，菩薩悉能為除一切貪恚癡病。」

爾時世尊贊阿難言：「善哉善哉，如汝所

【現代漢語翻譯】現代漢語譯本他們將成為天人。現在這位天子，供養我，他的心恭敬，正向著菩提（覺悟之道）。他將來會供養無量世尊，來世成佛，佛號為善見。這五百位發心向菩提的人，也將成佛，成為天人的導師。佛有這樣的功德，誰不供養呢？對這個道理深信不疑，就能得到無量的快樂。不止一個女人，不是兩個三個，而是無量百千，那由他億（極大的數量單位）的女人，見到愛慾的行為，生起淫慾之心，立刻命終，就能轉生為男子。大醫藥王（指菩薩），有偉大的名聲，這樣的菩薩，誰不尊敬呢？即使生起欲心，反而能得到快樂，更何況是對菩薩生起恭敬心呢？」

《大寶積經》第一百六卷《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》第一百七卷

東晉天竺居士竺難提譯《大乘方便會》第三十八之二

這時，尊者阿難對佛說：『世尊！譬如須彌山（佛教中的聖山），如果各種雜色靠近它，都會變成同一種金色。世尊！如果有眾生來到菩薩身邊，無論是嗔恨心、清凈心，還是欲染心，所有這些都會變成同一種薩婆若（一切智）的顏色。世尊！我從今天起，對所有菩薩都生起像須彌山一樣的尊重心。世尊！就像有一種藥王名叫悉見，如果有人帶著嗔恨心或清凈心服用此藥，都能被治癒，這種藥能去除一切毒素。世尊！菩薩也是如此，如果有人帶著嗔恨心或清凈心來到菩薩身邊，菩薩都能為他們去除一切貪嗔癡的疾病。』

這時，世尊讚歎阿難說：『說得好啊，說得好啊，正如你所說的那樣。

【English Translation】 English version They will become gods and humans. Now, this heavenly king, making offerings to me, his mind is respectful, and he is rightly directed towards Bodhi (enlightenment). He will make offerings to countless World Honored Ones, and in the future, he will become a Buddha, named 'Good Vision'. These five hundred people who are directed towards Bodhi will also become Buddhas, teachers of gods and humans. The Buddha has such virtues, who would not make offerings? Deep faith in this truth brings immeasurable joy. Not just one woman, not two or three, but countless hundreds of thousands, nayuta (a large number) of billions of women, seeing acts of love, and generating lustful thoughts, will immediately die and be reborn as men. The Great Medicine King (referring to a Bodhisattva), has a great reputation, who would not respect such a Bodhisattva? Even if lustful thoughts arise, one can still gain happiness, how much more so when one generates respectful thoughts towards a Bodhisattva?'

The Great Treasure Trove Sutra, Scroll 106 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 107

Translated by the Upasaka from India, Zhu Nanti, of the Eastern Jin Dynasty, The Thirty-eighth of the Great Vehicle Expedient Assembly, Part Two

At that time, the Venerable Ananda said to the Buddha: 'World Honored One! It is like Mount Sumeru (a sacred mountain in Buddhism), if various colors approach it, they all become the same golden color. World Honored One! If sentient beings come to the side of a Bodhisattva, whether with anger, pure mind, or lustful desire, all of these become the same color of Sarvajna (omniscience). World Honored One! From today onwards, I will generate respect for all Bodhisattvas like Mount Sumeru. World Honored One! It is like there is a medicine king named 'All Seeing', if someone takes this medicine with anger or a pure mind, they will all be cured, and this medicine can remove all poisons. World Honored One! Bodhisattvas are also like this, if someone comes to the side of a Bodhisattva with anger or a pure mind, the Bodhisattva can remove all diseases of greed, hatred, and delusion for them.'

At that time, the World Honored One praised Ananda, saying: 'Excellent, excellent, it is as you have said.'

說。」

爾時摩訶迦葉白佛言：「世尊！未曾有也。菩薩摩訶薩最尊第一。若菩薩摩訶薩修諸禪定，修禪定已還入欲界教化眾生，雖行空無相無作用化眾生令成聲聞緣覺，以大慈悲自終不離薩婆若心。世尊！菩薩摩訶薩所行方便不可思議，如是雖受色聲香味觸縛，而於其中無所愛著。世尊！我今以樂說辯才說諸菩薩少分功德。」

佛告迦葉：「恣汝所說。」

「世尊！譬如大餓空澤有大高墻至無色界，彼大餓空澤唯有一門，而此澤中多有眾生。去澤不遠有一大城，豐樂熾盛端嚴凈妙，若有眾生入彼城中無老病死。向城之道唯廣一尺，其路端直。彼澤眾中有一智人，聰利睿智欻然起心，以大慈悲欲利益安樂一切眾生。此人即于空澤之中高聲唱言：『諸人當知，去此不遠有一大城，豐樂熾盛端嚴凈妙，多有天人所居止處。若有眾生入彼城中，無老病死，亦能說離老病死法。仁等可來當共詣彼，我與諸人作大導師。』彼空澤中有下劣眾生，生悕望心欲得求解，作如是言：『若能令我住此澤中，我當受教；若欲令我出此澤者，則不能受。』有上眾生作如是言：『我當共汝至所去處。』此空澤中薄福眾生聞如是唱，聞已不信不隨智人。世尊！爾時智人從空澤出，四向顧望見有一道，唯廣一尺迫迮狹小，其道左

【現代漢語翻譯】現代漢語譯本這時，摩訶迦葉對佛說：『世尊！真是前所未有啊。菩薩摩訶薩（偉大的菩薩）是最尊貴第一的。如果菩薩摩訶薩修習各種禪定，修習禪定后又回到欲界教化眾生，雖然修行空、無相、無作，教化眾生令他們成就聲聞、緣覺，但以大慈悲心，始終不離對一切智慧（薩婆若）的追求。世尊！菩薩摩訶薩所行的方便法門不可思議，他們雖然受到色、聲、香、味、觸的束縛，但對這些卻沒有任何貪愛執著。世尊！我現在以我善於辯論的才能，來說說菩薩們少許的功德。』佛告訴迦葉：『你儘管說吧。』『世尊！譬如在一個廣闊空曠的荒澤中，有一堵高墻，高到沒有邊際，這個荒澤只有一個門，而澤中有很多眾生。離這個荒澤不遠的地方有一座大城，那裡豐饒快樂，繁榮昌盛，莊嚴清凈美妙，如果有眾生進入這座城中，就不會有衰老、疾病和死亡。通往這座城的道路只有一尺寬，而且筆直。這個荒澤中的眾生里，有一個有智慧的人，他聰明敏銳，突然生起一個念頭，以大慈悲心想要利益安樂一切眾生。這個人就在荒澤中高聲喊道：『各位應當知道，離這裡不遠的地方有一座大城，那裡豐饒快樂，繁榮昌盛，莊嚴清凈美妙，有很多天人居住在那裡。如果有眾生進入這座城中，就不會有衰老、疾病和死亡，而且還能宣說脫離衰老、疾病和死亡的方法。你們可以來，我們一起去那裡，我將作為你們的大導師。』荒澤中有些下劣的眾生，生起希望之心想要尋求解脫，他們說：『如果能讓我待在這個荒澤中，我就接受你的教導；如果想讓我離開這個荒澤，我就不能接受。』有些上等的眾生說：『我將和你一起去你要去的地方。』這個荒澤中福報淺薄的眾生，聽到這樣的呼喊，聽了之後不相信也不跟隨這位智者。世尊！這時，這位智者從荒澤中出來，四處張望，看到有一條路，只有一尺寬，狹窄逼仄，這條路的左邊是深淵，右邊是高山，非常危險。這位智者就沿著這條路，到達了那座大城。』

【English Translation】 English version At that time, Mahākāśyapa said to the Buddha, 『World Honored One! It has never happened before. The Bodhisattva Mahāsattvas (great Bodhisattvas) are the most honored and foremost. If a Bodhisattva Mahāsattva cultivates various samādhis (meditative absorptions), and after cultivating samādhi, returns to the desire realm to teach sentient beings, although practicing emptiness, signlessness, and non-action, and teaching sentient beings to become Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), with great compassion, they never abandon the mind of Sarvajñā (all-knowing wisdom). World Honored One! The skillful means practiced by Bodhisattva Mahāsattvas are inconceivable. Although they are bound by form, sound, smell, taste, and touch, they have no attachment to them. World Honored One! I will now use my eloquence to speak of a small portion of the merits of the Bodhisattvas.』 The Buddha said to Kāśyapa, 『Speak as you wish.』『World Honored One! It is like a vast, empty marsh with a high wall that reaches to no end. This marsh has only one gate, and there are many sentient beings in this marsh. Not far from this marsh is a great city, prosperous and joyful, flourishing and magnificent, adorned and pure. If sentient beings enter this city, they will not experience old age, sickness, or death. The path to this city is only one foot wide and straight. Among the sentient beings in this marsh, there is a wise person, intelligent and insightful, who suddenly has a thought, with great compassion, wanting to benefit and bring happiness to all sentient beings. This person then shouts loudly in the marsh, 『Everyone should know that not far from here is a great city, prosperous and joyful, flourishing and magnificent, adorned and pure, where many devas (gods) reside. If sentient beings enter this city, they will not experience old age, sickness, or death, and they can also teach the Dharma (teachings) of liberation from old age, sickness, and death. You can come, let us go there together, and I will be your great guide.』 Some inferior sentient beings in the marsh, having a desire to seek liberation, say, 『If you can let me stay in this marsh, I will accept your teachings; if you want me to leave this marsh, I cannot accept.』 Some superior sentient beings say, 『I will go with you to the place you are going.』 The sentient beings in this marsh with little merit, hearing this call, do not believe or follow this wise person. World Honored One! At this time, this wise person leaves the marsh, looks around, and sees a path, only one foot wide, narrow and cramped, with an abyss on the left and a high mountain on the right, very dangerous. This wise person then follows this path and reaches that great city.』

右有大深坑深百千肘。其智慧人于道左右以板椑之，其人於此匍匐而進不視左右。怨賊在後隨而怖之，其人爾時亦不顧后，其心勇銳不生怖畏。漸得過已遂見彼城，既見城已心無怖畏。入城之後無老病死，亦大利益無量眾生，為說離老病死之法。世尊！大餓空澤者，是生死餓也。有大高墻至無色界者，是無明有愛也。而此澤中多有眾生者，是一切生死凡夫人也。向城之道唯廣一尺者，一支道也。彼澤眾中有智人者，是菩薩摩訶薩也。下劣眾生悕望欲解于澤不動者，是聲聞緣覺也。有上眾生作如是言，我當共汝至所去處者，是余菩薩也。薄福眾生聞不信者，是一切邪見外道及其弟子也。大空澤中出者，是勤修一切智心者也。一尺迮道者，是法性門也。其道左右有大深坑深百千肘者，是聲聞緣覺乘也。于道左右以板椑之者，智慧方便也。匍匐而進者，是菩薩以四攝法攝一切眾生也。怨賊在後而隨怖者，是魔及魔民、深起六十二見眾生並輕謗菩薩者也。不顧後者，是忍辱波羅蜜專心具足也。不視左右者，是不讚聲聞緣覺乘也。大城者，是一切智心也。漸得過已遂見彼城，既見城已心無怖畏者，是菩薩見佛及佛所行，一心敬佛智慧威德，善學般若波羅蜜，方便漸漸隨宜附近一切眾生無有疑難也。入城無老病死者，是菩薩利益無

【現代漢語翻譯】現代漢語譯本右邊有一個巨大的深坑，深達百千肘（古代長度單位）。有智慧的人在道路兩旁用木板遮擋，那個人在此匍匐前進，不看左右。怨賊在後面跟隨並恐嚇他，那個人這時也不回頭看，他的心勇猛銳利，不產生恐懼。逐漸通過後，就看見了那座城，既然看見了城，心中就沒有了恐懼。進入城后，沒有衰老、疾病和死亡，也極大地利益了無量眾生，為他們宣說脫離衰老、疾病和死亡的方法。世尊！大飢餓的空澤，是生死輪迴的飢餓。有高墻直至無邊際，是無明（對事物真相的迷惑）和愛慾。而這片沼澤中有很多眾生，是一切在生死中輪迴的凡夫俗子。通向城池的道路只有一尺寬，是一乘道（唯一通向解脫的道路）。沼澤中的有智慧的人，是菩薩摩訶薩（偉大的菩薩）。那些下劣的眾生希望解脫卻不離開沼澤，是聲聞（聽聞佛法而修行的人）和緣覺（通過自身觀察而覺悟的人）。那些上等的眾生說，『我應當和你一起去那個地方』，是其他的菩薩。那些福報淺薄的眾生聽了不相信，是一切邪見外道及其弟子。從大空澤中出來，是勤奮修習一切智心的人。一尺寬的狹窄道路，是法性之門。道路兩旁有巨大的深坑，深達百千肘，是聲聞乘和緣覺乘。在道路兩旁用木板遮擋，是智慧和方便。匍匐前進，是菩薩用四攝法（佈施、愛語、利行、同事）攝受一切眾生。怨賊在後面跟隨並恐嚇，是魔及其魔民、深陷六十二種邪見的眾生以及輕視誹謗菩薩的人。不回頭看，是忍辱波羅蜜（忍辱的修行）專心具足。不看左右，是不讚嘆聲聞乘和緣覺乘。大城，是一切智心。逐漸通過後就看見了那座城，既然看見了城，心中就沒有了恐懼，是菩薩見到佛和佛所行的道路，一心敬佛的智慧威德，善於學習般若波羅蜜（智慧的修行），方便地漸漸隨順一切眾生，沒有疑惑和困難。進入城后沒有衰老、疾病和死亡，是菩薩利益無

【English Translation】 English version On the right, there is a great deep pit, a hundred thousand cubits deep. The wise person uses boards to fence off the sides of the path, and that person crawls forward without looking left or right. An enemy is following behind, frightening him, but that person does not look back, his mind is courageous and sharp, and he does not feel fear. Gradually, he passes through and sees the city. Having seen the city, his heart is without fear. After entering the city, there is no old age, sickness, or death, and he greatly benefits countless beings, teaching them the method to be free from old age, sickness, and death. World Honored One! The great empty marsh of hunger is the hunger of birth and death. The high wall that extends to infinity is ignorance and attachment. And the many beings in this marsh are all ordinary beings who are caught in the cycle of birth and death. The path to the city, which is only one foot wide, is the One Vehicle path. The wise person among the beings in the marsh is a Bodhisattva Mahasattva (a great Bodhisattva). The inferior beings who hope for liberation but do not leave the marsh are the Sravakas (those who hear the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own). The superior beings who say, 'I will go with you to that place,' are the other Bodhisattvas. The beings with little merit who hear but do not believe are all the heretics and their disciples. Coming out of the great empty marsh is the person who diligently cultivates the mind of all-knowing wisdom. The narrow path of one foot is the gate of Dharma nature. The great deep pits on both sides of the path, a hundred thousand cubits deep, are the Sravaka Vehicle and Pratyekabuddha Vehicle. Fencing off the sides of the path with boards is wisdom and skillful means. Crawling forward is the Bodhisattva using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to gather all beings. The enemy following behind and frightening is Mara and his demons, beings deeply entrenched in the sixty-two wrong views, and those who belittle and slander Bodhisattvas. Not looking back is the perfection of patience, with a focused mind. Not looking left or right is not praising the Sravaka Vehicle and Pratyekabuddha Vehicle. The great city is the mind of all-knowing wisdom. Gradually passing through and seeing the city, and having seen the city, the heart is without fear, is the Bodhisattva seeing the Buddha and the path the Buddha has walked, with a single-minded respect for the Buddha's wisdom and power, skillfully learning the Prajnaparamita (the perfection of wisdom), and gradually and conveniently approaching all beings without doubt or difficulty. Entering the city without old age, sickness, or death is the Bodhisattva benefiting countless

量眾生離老病死也。說法者，是如來、應供、正遍知也。世尊！我今敬禮一切菩薩。」說是語已，十千人天發阿耨多羅三藐三菩提心。

爾時世尊贊摩訶迦葉言：「善哉善哉。汝能勸發諸菩薩摩訶薩，汝能成就無量功德。菩薩摩訶薩，若業能自害及以害他，終不為之；若有言說能自害害他，亦所不為。」

爾時德增菩薩摩訶薩白佛言：「世尊！若業若言能自害害他，一切菩薩所不為者，世尊！何故昔于迦葉佛時，行菩薩道餘一生在，作大梵志名曰樹提，作如是言：『菩提之道甚為難得。何有禿人能辦此事？我不欲見。』世尊爾時作如是言，有何等義？」

佛告德增菩薩：「善男子！汝于如來、菩薩莫生疑也。何以故？佛及菩薩成就不可思議方便，佛及菩薩住種種方便而教化眾生。善男子！汝今諦聽，善思念之。有經名『方便波羅蜜』，今當爲汝說之。爾時菩薩從然燈佛來漸學方便，今亦當為汝少開示分別。善男子！菩薩摩訶薩見然燈佛時即得無生法忍，從是已來無有錯謬、戲笑失念，無不定心、智慧不減。善男子！菩薩摩訶薩如其本願得無生忍七日之後，便能得成阿耨多羅三藐三菩提；若欲百劫亦能得成。菩薩摩訶薩為眾生故受一切有，隨所在處以智力故，隨其所求得畢所愿，而後乃成阿耨多羅三

【現代漢語翻譯】現代漢語譯本：使眾生脫離衰老、疾病和死亡。宣說佛法的人，就是如來（Tathagata，佛的稱號之一）、應供（Arhat，值得受供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）。世尊！我現在恭敬頂禮一切菩薩。」說完這些話后，一萬人天發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。這時，世尊讚歎摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）說：「太好了，太好了。你能夠勸勉啓發諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），你能夠成就無量的功德。菩薩摩訶薩，如果某種行為會傷害自己和他人，就絕對不會去做；如果某種言論會傷害自己和他人，也絕對不會說。」這時，德增菩薩摩訶薩（Gunavardhana Bodhisattva-mahasattva）對佛說：「世尊！如果某種行為或言論會傷害自己和他人，一切菩薩都不會去做，那麼，世尊！為什麼您過去在迦葉佛（Kasyapa Buddha，過去七佛之一）時，修行菩薩道，還剩一生的時候，做大梵志（Brahmin，婆羅門）名叫樹提（Sruthi），說這樣的話：『菩提之道非常難以獲得。怎麼會有禿頭的人能辦成此事？我不願意見到。』世尊當時說這樣的話，有什麼含義呢？」佛告訴德增菩薩說：「善男子！你對於如來和菩薩不要產生疑惑。為什麼呢？佛和菩薩成就不可思議的方便法門，佛和菩薩安住于種種方便法門來教化眾生。善男子！你現在仔細聽，好好思考。有一部經名叫《方便波羅蜜》（Upaya-paramita，方便到彼岸），現在我將為你解說。那時，菩薩從然燈佛（Dipankara Buddha，過去佛之一）那裡逐漸學習方便法門，現在我也將為你稍微開示分別。善男子！菩薩摩訶薩見到然燈佛時就獲得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟），從那時以來，沒有過錯謬、戲笑失念，沒有不定心、智慧不減。善男子！菩薩摩訶薩如果按照本願獲得無生法忍七天之後，就能成就阿耨多羅三藐三菩提；如果想經歷百劫也能成就。菩薩摩訶薩爲了眾生的緣故接受一切有，無論在什麼地方，都憑藉智慧的力量，隨眾生的需求滿足他們的願望，然後才成就阿耨多羅三藐三菩提。

【English Translation】 English version: To liberate sentient beings from old age, sickness, and death. The one who expounds the Dharma is the Tathagata (one of the titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (the fully enlightened one). World Honored One! I now respectfully bow to all Bodhisattvas.」 Having spoken these words, ten thousand humans and devas generated the mind of Anuttara-samyak-sambodhi (the unsurpassed, right, and perfect enlightenment). At that time, the World Honored One praised Mahakasyapa (one of the Buddha's ten great disciples), saying: 「Excellent, excellent. You are able to encourage and inspire all Bodhisattva-mahasattvas (great Bodhisattvas), you are able to accomplish immeasurable merits. Bodhisattva-mahasattvas, if an action can harm oneself and others, they will absolutely not do it; if a speech can harm oneself and others, they will also absolutely not say it.」 At that time, Gunavardhana Bodhisattva-mahasattva said to the Buddha: 「World Honored One! If an action or speech can harm oneself and others, all Bodhisattvas will not do it, then, World Honored One! Why did you, in the past, when you were practicing the Bodhisattva path during the time of Kasyapa Buddha (one of the past seven Buddhas), with one life remaining, as a great Brahmin (a member of the priestly class) named Sruthi, say these words: 『The path to Bodhi is extremely difficult to attain. How can a bald person accomplish this? I do not wish to see it.』 What is the meaning of the World Honored One saying such words at that time?」 The Buddha told Gunavardhana Bodhisattva: 「Good man! You should not have doubts about the Tathagata and Bodhisattvas. Why? The Buddhas and Bodhisattvas accomplish inconceivable skillful means, and they abide in various skillful means to teach and transform sentient beings. Good man! Now listen carefully and contemplate well. There is a sutra called 『Upaya-paramita』 (Perfection of Skillful Means), and now I will explain it to you. At that time, the Bodhisattva gradually learned skillful means from Dipankara Buddha (one of the past Buddhas), and now I will also briefly reveal and explain it to you. Good man! When the Bodhisattva-mahasattva saw Dipankara Buddha, he immediately attained the Anutpattika-dharma-ksanti (the acceptance of the non-arising of all dharmas), and from that time on, there were no mistakes, no joking, no loss of mindfulness, no unsteady mind, and no decrease in wisdom. Good man! If the Bodhisattva-mahasattva, according to his original vow, attains the Anutpattika-dharma-ksanti, after seven days, he can achieve Anuttara-samyak-sambodhi; if he wishes to go through a hundred kalpas, he can also achieve it. The Bodhisattva-mahasattva, for the sake of sentient beings, accepts all existence, and wherever he is, he uses the power of wisdom to fulfill the wishes of sentient beings according to their needs, and then he achieves Anuttara-samyak-sambodhi.

藐三菩提。善男子！菩薩摩訶薩以方便力，無量億劫住於世界，亦無憂愁為不厭離。是名菩薩摩訶薩行於方便。

「複次善男子！菩薩摩訶薩所有禪定，若聲聞入者，身心不動，心便自謂入涅槃已。若菩薩入者，身心精進無有懈怠，以四攝法攝取眾生，大慈悲故以六波羅蜜教化眾生。是名菩薩摩訶薩行於方便。

「複次善男子！菩薩如其本願處兜術天宮，能得阿耨多羅三藐三菩提、轉於法輪，非為不能。菩薩于兜術天上如是思惟：『閻浮提人不能至此兜術天上聽受法教，兜術天人能下閻浮提聽法。』是故菩薩舍兜術天，于閻浮提成阿耨多羅三藐三菩提。是名菩薩摩訶薩行於方便。

「複次善男子！菩薩如其本願從兜術天來不入母胎，亦能即成阿耨多羅三藐三菩提。若不入者，諸眾生或當生疑，作如是言：『是菩薩從何處來？若天、若龍、若鬼神、若乾闥婆、若變化作？』如是疑已不能聽法，不能修行斷諸煩惱。是故菩薩摩訶薩非不入母胎，成阿耨多羅三藐三菩提。是名菩薩摩訶薩行於方便。善男子！勿謂菩薩實處母胎，生如是見。何以故？菩薩摩訶薩實不入母胎。所以者何？菩薩入無垢定，不起此定從兜術天下，乃至坐于菩提樹下，兜術天人作如是念：『菩薩命終已，更不還此。』菩薩是時在兜術

【現代漢語翻譯】現代漢語譯本『無上正等正覺』（阿耨多羅三藐三菩提）。善男子！菩薩摩訶薩以方便之力，在無量億劫中安住於世間，也沒有憂愁，不會厭倦離開。這稱為菩薩摩訶薩所行的方便。『再者，善男子！菩薩摩訶薩所擁有的禪定，如果聲聞（小乘修行者）進入，身心就會不動，心中便自認為已經進入涅槃。如果菩薩進入，身心則會精進而不懈怠，以四攝法（佈施、愛語、利行、同事）攝取眾生，以大慈悲心用六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）教化眾生。這稱為菩薩摩訶薩所行的方便。『再者，善男子！菩薩如果按照本來的願望，住在兜率天宮（欲界天之一），也能證得阿耨多羅三藐三菩提（無上正等正覺），轉動法輪（宣講佛法），並非不能。菩薩在兜率天上這樣思惟：『閻浮提（我們所居住的娑婆世界）的人不能來到兜率天上聽受佛法教誨，而兜率天的人卻可以下到閻浮提聽法。』因此，菩薩捨棄兜率天，在閻浮提成就阿耨多羅三藐三菩提。這稱為菩薩摩訶薩所行的方便。『再者，善男子！菩薩如果按照本來的願望，從兜率天來而不入母胎，也能立即成就阿耨多羅三藐三菩提。如果不入母胎，眾生或許會產生疑惑，這樣說：『這位菩薩是從哪裡來的？是天人、龍、鬼神、乾闥婆（天上的樂神），還是變化而成的？』這樣疑惑之後就不能聽聞佛法，不能修行斷除煩惱。因此，菩薩摩訶薩並非不入母胎，而是爲了成就阿耨多羅三藐三菩提。這稱為菩薩摩訶薩所行的方便。善男子！不要認為菩薩真的住在母胎中，產生這樣的見解。為什麼呢？菩薩摩訶薩實際上並沒有進入母胎。這是為什麼呢？菩薩進入無垢定，不從這個定中起身，從兜率天下生，乃至坐在菩提樹下，兜率天的人會這樣想：『菩薩已經命終了，不會再回來了。』菩薩這時在兜率天。

【English Translation】 English version 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment). Good man! Bodhisattva-mahasattvas, through the power of skillful means, dwell in the world for countless eons, without sorrow or weariness of leaving. This is called the skillful means practiced by Bodhisattva-mahasattvas. 'Furthermore, good man! When a Bodhisattva-mahasattva enters into meditative concentration, if a Sravaka (a Hinayana practitioner) enters, their body and mind become still, and they think they have entered Nirvana. If a Bodhisattva enters, their body and mind are diligent without laziness, they gather beings with the four means of gathering (giving, kind speech, beneficial action, and cooperation), and with great compassion, they teach beings with the six paramitas (giving, morality, patience, diligence, meditation, and wisdom). This is called the skillful means practiced by Bodhisattva-mahasattvas. 'Furthermore, good man! If a Bodhisattva, according to their original vow, dwells in the Tushita Heaven (one of the heavens in the desire realm), they could attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and turn the wheel of Dharma (preach the Buddha's teachings), it is not that they cannot. The Bodhisattva in Tushita Heaven thinks thus: 'The people of Jambudvipa (the world we live in) cannot come to Tushita Heaven to hear the Dharma, but the people of Tushita Heaven can descend to Jambudvipa to hear the Dharma.' Therefore, the Bodhisattva leaves Tushita Heaven and attains Anuttara-samyak-sambodhi in Jambudvipa. This is called the skillful means practiced by Bodhisattva-mahasattvas. 'Furthermore, good man! If a Bodhisattva, according to their original vow, comes from Tushita Heaven without entering a mother's womb, they could immediately attain Anuttara-samyak-sambodhi. If they do not enter a womb, beings might have doubts, saying: 'Where did this Bodhisattva come from? Is it a deva, a naga, a ghost, a gandharva (a celestial musician), or a transformation?' Having such doubts, they cannot hear the Dharma, cannot practice, and cannot cut off their afflictions. Therefore, Bodhisattva-mahasattvas do not not enter a mother's womb, but do so to attain Anuttara-samyak-sambodhi. This is called the skillful means practiced by Bodhisattva-mahasattvas. Good man! Do not think that the Bodhisattva actually dwells in a mother's womb, and have such a view. Why? Bodhisattva-mahasattvas do not actually enter a mother's womb. Why is this? The Bodhisattva enters the stainless concentration, and without arising from this concentration, descends from Tushita Heaven, and even sits under the Bodhi tree, the people of Tushita Heaven will think: 'The Bodhisattva has passed away and will not return here.' The Bodhisattva is at this time in Tushita.

天實自不動，而現入胎、受於五欲、若生出家及以苦行。一切眾生以之為實，而於菩薩皆是變化。菩薩變化入胎、受欲、現自娛樂、出家苦行，悉是菩薩變化所為。何以故？菩薩爾時所行清凈更不入胎，久以厭離故。是名菩薩摩訶薩行於方便。

「以何緣故，身似白象示入母胎？善男子！於此三千大千世界菩薩最尊，成就白凈法故，現似白象入于母胎，更無天人鬼神能作如是入母胎者。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩處胎足滿十月然後乃出？善男子！有餘眾生或生是心：『若不滿十月，此童子身或不具足。』是故菩薩現處胎中滿足十月。從初入胎至滿十月，于其中間常有諸天來在母邊禮敬圍繞。是時諸天見菩薩身所處高樓，純以七寶莊嚴，非天所有。見是瑞已，有二萬四千天子發阿耨多羅三藐三菩提心。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩從右脅入胎？善男子！或有眾生作如是疑，謂菩薩從父母精和合而生。為斷彼疑、欲現化生，故從脅入。既入脅已無有入處，而摩耶夫人昔來未曾得也如是身心快樂。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩空閑處生，非於家中及以城內？善男子！菩薩先來常樂空閑處、讚歎空處、讚歎山林閑靜之處，行於寂滅。菩薩若處家

【現代漢語翻譯】現代漢語譯本：

實際上，天道本身是不動的，但卻示現入胎、感受五欲、或者出生出家以及進行苦行。一切眾生都認為這是真實的，但對於菩薩來說，這些都是變化所顯現的。菩薩變化示現入胎、感受慾望、展現自我娛樂、出家苦行，這一切都是菩薩變化所為。為什麼呢？因為菩薩那時所行的清凈之行，不再會入胎，早已厭離了這些。這被稱為菩薩摩訶薩（菩薩中的大菩薩）所行的方便法門。

『因為什麼緣故，菩薩的身體像白象一樣示現入母胎呢？』善男子！在這個三千大千世界中，菩薩是最尊貴的，因為成就了清凈的法，所以示現像白象一樣入于母胎，沒有其他天人鬼神能夠像這樣入母胎。這被稱為菩薩摩訶薩所行的方便法門。

『因為什麼緣故，菩薩在胎中足滿十個月才出生呢？』善男子！有些眾生可能會產生這樣的想法：『如果不滿十個月，這個童子的身體可能不完整。』因此，菩薩示現在胎中滿足十個月。從最初入胎到滿十個月，在這期間，常有諸天來到母親身邊禮敬圍繞。這時，諸天看到菩薩所處的高樓，完全用七寶裝飾，不是天界所有的。看到這種祥瑞之後，有二萬四千天子發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。這被稱為菩薩摩訶薩所行的方便法門。

『因為什麼緣故，菩薩從右脅入胎呢？』善男子！有些眾生會產生這樣的疑惑，認為菩薩是從父母精血和合而生的。爲了斷除這種疑惑，想要示現化生，所以從脅部進入。進入脅部后，並沒有進入之處，而摩耶夫人（佛陀的生母）過去從未體驗過如此身心快樂。這被稱為菩薩摩訶薩所行的方便法門。

『因為什麼緣故，菩薩在空閑的地方出生，而不是在家裡或者城裡呢？』善男子！菩薩先前常常喜歡空閑的地方，讚歎空處，讚歎山林安靜的地方，修行寂滅。如果菩薩在家裡

【English Translation】 English version:

In reality, the heavens themselves are unmoving, yet they appear to enter the womb, experience the five desires, or be born into a life of renunciation and ascetic practices. All sentient beings consider this to be real, but for a Bodhisattva, these are all manifestations of transformation. The Bodhisattva's transformation manifests as entering the womb, experiencing desires, displaying self-entertainment, renouncing the world, and engaging in ascetic practices; all of these are actions of the Bodhisattva's transformation. Why is this so? Because the pure conduct that the Bodhisattva practices at that time will not lead to rebirth in a womb, as they have long since become weary of such things. This is called the expedient means practiced by a Bodhisattva Mahasattva (a great Bodhisattva).

'For what reason does the Bodhisattva's body appear like a white elephant entering the mother's womb?' Good man! In this great three-thousand world system, the Bodhisattva is the most honored, because they have achieved pure Dharma, they appear like a white elephant entering the mother's womb. No other gods, humans, or spirits can enter a mother's womb in this way. This is called the expedient means practiced by a Bodhisattva Mahasattva.

'For what reason does the Bodhisattva remain in the womb for a full ten months before being born?' Good man! Some sentient beings might think, 'If it is not a full ten months, this child's body might not be complete.' Therefore, the Bodhisattva manifests as remaining in the womb for a full ten months. From the initial entry into the womb until the completion of ten months, there are always gods who come to the mother's side to pay homage and surround her. At this time, the gods see the high tower where the Bodhisattva resides, which is entirely adorned with seven treasures, not of the heavenly realm. Upon seeing this auspicious sign, twenty-four thousand gods generate the aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This is called the expedient means practiced by a Bodhisattva Mahasattva.

'For what reason does the Bodhisattva enter the womb through the right side?' Good man! Some sentient beings might have doubts, thinking that the Bodhisattva is born from the union of the parents' essence and blood. To dispel this doubt and to manifest a miraculous birth, they enter through the side. After entering the side, there is no place of entry, and yet Maya (Buddha's mother) had never before experienced such physical and mental joy. This is called the expedient means practiced by a Bodhisattva Mahasattva.

'For what reason is the Bodhisattva born in a secluded place, and not at home or in a city?' Good man! The Bodhisattva has always loved secluded places, praised secluded places, praised the quiet places of mountains and forests, and practiced tranquility. If the Bodhisattva were at home

中生者，天、龍、鬼神、乾闥婆等，不持花香末香涂香、諸天百千無量伎樂而來供養。時迦毗羅城所有人民，其心荒迷放逸自高，不能供養菩薩。是故菩薩在空閑處生，不于城內及以家中。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩母仰攀絳賴叉樹枝而生菩薩？善男子！有情生疑，摩耶夫人生菩薩時受諸苦惱如余女人。示彼眾生受快樂故，仰攀樹枝而生菩薩。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩以正念從右脅出，非余身份？善男子！菩薩凈行於三千大千世界最尊最勝，不因女根住、不因女根出，是一生菩薩示現如是，非余梵行人，是故菩薩從右脅出。既出生已亦無出處，如前，后亦如是。是名菩薩摩訶薩行於方便。以何緣故，菩薩初生時釋提桓因以寶衣承取，非余天人？善男子？釋提桓因昔發此愿：『菩薩若生，我當以寶衣承取。』以菩薩善根妙故，增益余天信敬供養。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩生時即行七步，非六非八？善男子！必定菩薩有大神力勤精進大丈夫相欲示現眾生，餘人不能如是示現。若以七步益餘眾生者，菩薩行於六步；若以八步益餘眾生者，即行七步。是故菩薩無人扶持令行七步，非六非八。是名菩薩摩訶薩行於方便。

「以何緣故，菩

【現代漢語翻譯】現代漢語譯本『中生者』（指在中間界出生的眾生），如天、龍、鬼神、乾闥婆（一種天神）等，他們不持花香、末香、涂香，而是帶著諸天百千無量的伎樂前來供養。當時，迦毗羅城的所有人民，他們的心都荒唐迷亂，放縱自高，不能供養菩薩。因此，菩薩在空閑的地方出生，不在城內或家中。這被稱為菩薩摩訶薩（大菩薩）所行的方便法門。

『因為什麼緣故，菩薩的母親仰攀絳賴叉樹（一種樹）的樹枝而生下菩薩？』善男子！因為眾生會懷疑，摩耶夫人（菩薩的母親）生菩薩時會像其他女人一樣遭受痛苦。爲了向眾生展示她所受的快樂，所以她仰攀樹枝而生下菩薩。這被稱為菩薩摩訶薩所行的方便法門。

『因為什麼緣故，菩薩以正念從右脅出生，而不是從其他身體部位？』善男子！菩薩以清凈的行為在三千大千世界中最為尊貴和殊勝，不因女性的生殖器官而住，也不因女性的生殖器官而出。這是菩薩一生所做的示現，不是其他梵行者（修行人）所能做到的，所以菩薩從右脅出生。出生后也沒有出處，如前所述，之後也是如此。這被稱為菩薩摩訶薩所行的方便法門。『因為什麼緣故，菩薩初生時，釋提桓因（帝釋天）用寶衣承接，而不是其他天人？』善男子！釋提桓因過去發過這樣的愿：『如果菩薩出生，我應當用寶衣承接。』因為菩薩的善根殊勝，所以增益了其他天人的信敬和供養。這被稱為菩薩摩訶薩所行的方便法門。

『因為什麼緣故，菩薩出生時就行走七步，而不是六步或八步？』善男子！必定是菩薩有大神力，勤奮精進，具有大丈夫的相貌，想要向眾生示現，其他人不能這樣示現。如果行走七步能利益其他眾生，菩薩就會行走六步；如果行走八步能利益其他眾生，菩薩就會行走七步。因此，菩薩無人扶持而行走七步，不是六步也不是八步。這被稱為菩薩摩訶薩所行的方便法門。

【English Translation】 English version Those born in the intermediate realm, such as gods, dragons, ghosts, spirits, Gandharvas (a type of celestial being), etc., do not come with flowers, incense powder, or perfumed ointments, but with hundreds of thousands of immeasurable celestial music to make offerings. At that time, all the people of Kapilavastu were confused, unrestrained, and arrogant, unable to make offerings to the Bodhisattva. Therefore, the Bodhisattva was born in a secluded place, not in the city or at home. This is called the expedient means practiced by the Bodhisattva Mahasattva (Great Bodhisattva).

'For what reason did the Bodhisattva's mother give birth to the Bodhisattva while grasping the branch of a Jambu tree (a type of tree)?' Good man! Sentient beings would doubt that when Maya (the Bodhisattva's mother) gave birth to the Bodhisattva, she would suffer like other women. To show those beings the joy she experienced, she grasped the branch and gave birth to the Bodhisattva. This is called the expedient means practiced by the Bodhisattva Mahasattva.

'For what reason did the Bodhisattva emerge from the right side with mindfulness, and not from other parts of the body?' Good man! The Bodhisattva, with pure conduct, is the most honored and supreme in the three thousand great thousand worlds. He does not dwell in or emerge from the female reproductive organ. This is a manifestation of the Bodhisattva's life, which other Brahmacharis (practitioners) cannot do. Therefore, the Bodhisattva emerged from the right side. After birth, there is no place of origin, as before, and so it is afterward. This is called the expedient means practiced by the Bodhisattva Mahasattva. 'For what reason did Sakra, Lord of the Gods (Indra), receive the Bodhisattva with a precious garment when he was first born, and not other gods or humans?' Good man! Sakra had made this vow in the past: 'If a Bodhisattva is born, I shall receive him with a precious garment.' Because of the Bodhisattva's excellent roots of virtue, it increased the faith, respect, and offerings of other gods. This is called the expedient means practiced by the Bodhisattva Mahasattva.

'For what reason did the Bodhisattva walk seven steps immediately after birth, and not six or eight?' Good man! It is certain that the Bodhisattva has great divine power, is diligent and vigorous, and has the appearance of a great man, wishing to show this to sentient beings, which others cannot show. If walking seven steps would benefit other sentient beings, the Bodhisattva would walk six steps; if walking eight steps would benefit other sentient beings, the Bodhisattva would walk seven steps. Therefore, the Bodhisattva walked seven steps without being supported, not six or eight. This is called the expedient means practiced by the Bodhisattva Mahasattva.

薩行七步已，唱如是言：『我於世界中最尊最勝，離老病死。』善男子！爾時眾中釋梵諸天及諸天子心懷憍慢，自言是世界中尊。彼諸天子傲慢自高心無恭敬，爾時菩薩作如是念：『彼諸天子有是慢心，以慢心故長夜墮在三惡道中。』是故菩薩說如是言：『我於世界最尊最勝，離老病死。』菩薩爾時唱如是言，其音遍聞三千大千世界。或有諸天，菩薩生時未來集者，聞此聲已皆悉來集。爾時欲色界天合掌恭敬向菩薩禮，各相謂言：『未曾有也。』是故菩薩行七步已作真實言：『我於世中最尊最勝，離老病死苦。』是名菩薩摩訶薩行於方便。

「以何緣故，行七步已而便大笑？善男子！菩薩不為欲故笑、不為慢故笑、不為輕故笑。爾時菩薩如是思惟：『是諸眾生如本有欲恚癡及諸煩惱，今亦如是。我本已勸令發阿耨多羅三藐三菩提，我今已成，而彼眾生懈怠懶惰，故在生死苦惱海中未斷煩惱。如此眾生與我同時發菩提心，我今已成阿耨多羅三藐三菩提，而彼眾生懈怠懶惰，故在生死苦惱海中。是下劣眾生為利養故，不勤精進求一切智。是諸眾生今猶禮敬供養於我，我于爾時生大悲心，我今已滿所愿。』以是因緣菩薩大笑。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩生時身體清凈先無垢穢，釋提桓因及梵

【現代漢語翻譯】現代漢語譯本：菩薩行走七步之後，唱言道：『我於世界之中最為尊貴，最為殊勝，遠離衰老、疾病和死亡。』善男子！那時，眾生中的釋梵諸天（Śakra and Brahmā，指天界中的兩位重要神祇）以及諸天子心懷驕慢，自認為在世界中最為尊貴。那些天子傲慢自大，心中沒有恭敬。那時，菩薩這樣想：『這些天子有如此傲慢之心，因為傲慢的緣故，長久地墮落在三惡道之中。』因此，菩薩說這樣的話：『我於世界最為尊貴，最為殊勝，遠離衰老、疾病和死亡。』菩薩那時唱出這樣的話，聲音遍傳三千大千世界。有些天神，在菩薩出生時沒有前來聚集，聽到這個聲音后都前來聚集。那時，欲界諸天（Kāmadhātu，指欲界天）合掌恭敬地向菩薩行禮，互相說道：『真是前所未有啊。』因此，菩薩行走七步之後，說出真實的話：『我於世間最為尊貴，最為殊勝，遠離衰老、疾病和死亡的痛苦。』這被稱為菩薩摩訶薩（Bodhisattva-mahāsattva，指偉大的菩薩）的方便之行。『因為什麼緣故，行走七步之後就大笑呢？』善男子！菩薩不是因為慾望而笑，不是因為驕慢而笑，也不是因為輕視而笑。那時，菩薩這樣思惟：『這些眾生如同原本那樣有慾望、嗔恨、愚癡以及各種煩惱，現在也還是這樣。我原本已經勸導他們發阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺），我現在已經成就，而那些眾生卻懈怠懶惰，所以在生死苦惱的海洋中沒有斷除煩惱。這些眾生與我同時發菩提心，我現在已經成就阿耨多羅三藐三菩提，而那些眾生卻懈怠懶惰，所以在生死苦惱的海洋中。這些下劣的眾生爲了利益和供養，不勤奮精進地尋求一切智慧。這些眾生現在仍然禮敬供養我，我那時生起大悲心，我現在已經滿足了所愿。』因為這個緣故，菩薩大笑。這被稱為菩薩摩訶薩的方便之行。『因為什麼緣故，菩薩出生時身體清凈，原本沒有污垢，釋提桓因（Śakra devānām indra，指帝釋天）和梵天（Brahmā，指梵天）

【English Translation】 English version: After taking seven steps, the Bodhisattva proclaimed: 'I am the most honored and supreme in the world, free from old age, sickness, and death.' Good man! At that time, Śakra and Brahmā, along with the other gods and their sons, were filled with arrogance, considering themselves the most honored in the world. Those gods were haughty and disrespectful. Then, the Bodhisattva thought: 'These gods have such arrogance, and because of their arrogance, they will fall into the three evil realms for a long time.' Therefore, the Bodhisattva said: 'I am the most honored and supreme in the world, free from old age, sickness, and death.' When the Bodhisattva proclaimed these words, the sound spread throughout the three thousand great thousand worlds. Some gods who had not gathered at the time of the Bodhisattva's birth came together upon hearing this sound. Then, the gods of the Kāmadhātu (desire realm) respectfully bowed to the Bodhisattva with their palms together, saying to each other: 'This is unprecedented.' Therefore, after taking seven steps, the Bodhisattva spoke the truth: 'I am the most honored and supreme in the world, free from the suffering of old age, sickness, and death.' This is known as the expedient practice of a Bodhisattva-mahāsattva (great Bodhisattva). 'For what reason did the Bodhisattva laugh after taking seven steps?' Good man! The Bodhisattva did not laugh out of desire, arrogance, or contempt. At that time, the Bodhisattva thought: 'These beings are still as they were, with desire, hatred, ignorance, and various afflictions. I had previously encouraged them to aspire to anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and now I have attained it, but those beings are still lazy and indolent, so they have not cut off their afflictions in the sea of suffering of birth and death. These beings made the aspiration for enlightenment at the same time as I did, and now I have attained anuttarā-samyak-saṃbodhi, but those beings are still lazy and indolent, so they remain in the sea of suffering of birth and death. These inferior beings, for the sake of gain and offerings, do not diligently seek all wisdom. These beings still pay homage and make offerings to me, and at that time, I felt great compassion, and now I have fulfilled my wish.' For this reason, the Bodhisattva laughed. This is known as the expedient practice of a Bodhisattva-mahāsattva. 'For what reason was the Bodhisattva's body pure and without defilement at birth, and why did Śakra devānām indra (the king of the gods) and Brahmā (the creator god)

天王洗浴菩薩？善男子！菩薩欲令釋梵諸天興供養故，亦以世法如初生嬰兒應洗浴故，是故菩薩雖身無垢而令釋梵洗浴。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩在空閑處時不即至道場而還入宮？善男子！欲令諸根具足故示處宮殿五欲自娛，然後舍四天下而行出家；復為欲化餘人令舍五欲，剃除鬚髮法服出家，故作是示現。是故菩薩復還入家，不于空閑之處即詣道場。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩適生七日，摩耶夫人尋便命終？善男子！此是摩耶夫人命根盡故，非菩薩咎也。菩薩先在兜術天時，以天眼觀摩耶夫人命根，滿十月已餘有七日在，爾時菩薩便從兜術天來。菩薩以方便知摩耶夫人命根欲盡故來下生，非菩薩咎。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩善學書論博弈射御軍策計謀種種伎藝？善男子！學世法故。菩薩於三千大千世界中無有一事而不知者。若偈、若辭辯、若應辯、若咒術、若戲笑、若歌舞作樂、若工巧，菩薩生時已一切善知。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩納妃婇女眷屬？善男子！菩薩不以欲故。何以故？菩薩是離欲丈夫。爾時菩薩若不示現妻婦男女者，眾生當謂菩薩非是男子。眾生若作是疑，得無量罪。欲斷彼疑，故取釋

【現代漢語翻譯】現代漢語譯本『天王洗浴菩薩』是什麼意思？善男子！菩薩爲了讓釋梵諸天（指帝釋天和梵天等天神）生起供養之心，也像世俗中初生的嬰兒需要洗浴一樣，所以菩薩雖然自身清凈無垢，也讓釋梵諸天為他洗浴。這叫做菩薩摩訶薩（指大菩薩）所行的方便法門。『為什麼菩薩在空閑處時不直接去道場，反而回到宮殿？』善男子！爲了讓諸根（指眼、耳、鼻、舌、身、意六根）具足，菩薩示現居住宮殿，享受五欲（指色、聲、香、味、觸五種慾望），然後捨棄四天下（指須彌山四周的四大洲）而出家；又爲了教化他人捨棄五欲，剃除鬚髮，穿上法服出家，所以才這樣示現。因此，菩薩回到家中，而不是在空閑之處直接前往道場。這叫做菩薩摩訶薩所行的方便法門。『為什麼菩薩出生七天後，摩耶夫人（指釋迦牟尼佛的生母）就去世了？』善男子！這是因為摩耶夫人的壽命已盡，不是菩薩的過錯。菩薩先前在兜術天（指欲界第四天）時，用天眼觀察到摩耶夫人的壽命，知道她滿十個月后還剩七天，那時菩薩才從兜術天降生。菩薩以方便法門知道摩耶夫人的壽命將盡才來下生，不是菩薩的過錯。這叫做菩薩摩訶薩所行的方便法門。『為什麼菩薩要學習書論、博弈、射箭、駕車、軍事策略、計謀等各種技藝？』善男子！這是爲了學習世俗的法門。菩薩在三千大千世界中，沒有一件事不知道的。無論是偈頌、辯論、應辯、咒術、戲笑、歌舞作樂，還是工巧技藝，菩薩出生時就已經全部精通。這叫做菩薩摩訶薩所行的方便法門。『為什麼菩薩要娶妃子、擁有侍女和眷屬？』善男子！菩薩不是因為貪慾。為什麼呢？因為菩薩是已經斷除慾望的丈夫。當時，如果菩薩不示現妻子、兒女，眾生會認為菩薩不是男子。眾生如果產生這樣的疑惑，會犯下無量罪過。爲了斷除他們的疑惑，所以菩薩娶了妃子。

【English Translation】 English version 'Why is the Bodhisattva bathed by the Heavenly Kings?' Good man! The Bodhisattva, in order to inspire the Shakra and Brahma heavens (referring to deities like Indra and Brahma) to make offerings, and also because it is customary for a newborn infant to be bathed, allows the Shakra and Brahma heavens to bathe him, even though the Bodhisattva himself is pure and without defilement. This is called the expedient means practiced by a Bodhisattva Mahasattva (a great Bodhisattva). 'Why does the Bodhisattva, instead of going directly to the Bodhi-mandala (place of enlightenment) when in a secluded place, return to the palace?' Good man! In order to perfect all his faculties (referring to the six senses: eyes, ears, nose, tongue, body, and mind), the Bodhisattva demonstrates living in a palace, enjoying the five desires (referring to the desires of form, sound, smell, taste, and touch), and then renounces the four continents (referring to the four continents around Mount Sumeru) to become a renunciate; also, in order to teach others to renounce the five desires, shave their heads and beards, and wear monastic robes, he makes this demonstration. Therefore, the Bodhisattva returns home instead of going directly to the Bodhi-mandala from a secluded place. This is called the expedient means practiced by a Bodhisattva Mahasattva. 'Why did Queen Maya (referring to the mother of Shakyamuni Buddha) pass away seven days after the Bodhisattva's birth?' Good man! This is because Queen Maya's life span had come to an end, and it is not the Bodhisattva's fault. When the Bodhisattva was in the Tushita Heaven (referring to the fourth heaven of the desire realm), he used his divine eye to observe Queen Maya's life span, knowing that she had seven days left after completing ten months, and it was then that the Bodhisattva descended from the Tushita Heaven. The Bodhisattva, through expedient means, knew that Queen Maya's life span was about to end, and that is why he came to be born, and it is not the Bodhisattva's fault. This is called the expedient means practiced by a Bodhisattva Mahasattva. 'Why does the Bodhisattva learn various skills such as writing, debate, archery, chariot driving, military strategy, and planning?' Good man! This is to learn worldly practices. There is nothing in the three thousand great thousand worlds that the Bodhisattva does not know. Whether it is verses, debates, responsive debates, incantations, jokes, singing, dancing, or skillful crafts, the Bodhisattva is already proficient in all of them at birth. This is called the expedient means practiced by a Bodhisattva Mahasattva. 'Why does the Bodhisattva take wives, have female attendants, and a retinue?' Good man! The Bodhisattva does not do so out of desire. Why? Because the Bodhisattva is a man who has already renounced desire. At that time, if the Bodhisattva did not demonstrate having wives and children, beings would think that the Bodhisattva was not a man. If beings were to have such doubts, they would commit immeasurable sins. In order to dispel their doubts, the Bodhisattva takes wives.

種女，示現有羅睺羅。若人謂羅睺羅是父母和合生者，莫造斯觀。而羅睺羅天上命終來下入胎，非是父母和合故生。又羅睺羅有本願故，若有一生補處菩薩，我當爲作子。瞿夷本于然燈佛時作如是言：『從今已后，愿為此梵志乃至一生補處，常為我夫、我為其妻。』爾時菩薩即受七枝優缽羅花已，作如是言：『我雖不受，今當滿此善女人愿。』作是愿已，不離七花善根，是故菩薩納以為妃。複次一生菩薩成就示現處於宮殿婇女之中。爾時菩薩成就妙色，諸天供養成就出家，釋種女悉見如是眾事具足，其心專一作如是愿發菩提心：『愿我具足如是眾事。』是故菩薩為令瞿夷發此心故納以為妻。複次有大心眾生處在居家，五欲財寶、僮僕眷屬種種受已，菩薩為彼眾生令舍居家五欲財寶僮僕眷屬而行出家，故示是事。是故菩薩示處居家五欲財寶僮僕眷屬，舍而出家。眾生見已如是思惟：『菩薩所受五欲最妙無上，尚能捨之出家，何況我等而不出家？』複次菩薩所有妻婦男女，皆是本行菩薩道時以諸善法所可化者。此諸眾生亦作是愿：『若以此菩薩乃至一生，常當爲作妻子眷屬。』亦欲增益如是諸人白凈法故，是故菩薩處妻子眷屬。

「複次菩薩處宮殿者，為欲教化四萬二千婇女令發阿耨多羅三藐三菩提心，亦令餘人不

【現代漢語翻譯】現代漢語譯本：『種女』（指釋迦牟尼的妻子耶輸陀羅），示現有了羅睺羅（釋迦牟尼的兒子）。如果有人認為羅睺羅是父母結合而生的，不要這樣認為。羅睺羅是從天上命終後下來入胎的，不是父母結合而生的。而且羅睺羅有自己的本願，如果有一位一生補處菩薩（指下一世將成佛的菩薩），我應當做他的兒子。瞿夷（耶輸陀羅的別名）在燃燈佛（過去佛之一）時曾這樣發願：『從今以後，我願為這位梵志（指修行人）乃至一生補處菩薩，常做他的妻子，他做我的丈夫。』當時菩薩（指釋迦牟尼）接受了七枝優缽羅花（一種藍色蓮花）后，這樣說：『我雖然不接受，現在應當滿足這位善女人的願望。』發了這個愿后，不離開這七枝花所代表的善根，所以菩薩納她為妃。其次，一生補處菩薩示現住在宮殿和眾多宮女之中。當時菩薩成就了美妙的容貌，諸天供養，成就出家，釋迦族的女子都看到這些事情都具備，她們一心一意地發願，發菩提心：『愿我能具足這些事情。』所以菩薩爲了讓瞿夷發這個心，才納她為妻。再次，有大心的眾生住在家裡，享受五欲（色、聲、香、味、觸）財寶、僕人和眷屬，菩薩爲了讓這些眾生捨棄居家生活，捨棄五欲財寶僕人眷屬而出家，所以示現這些事情。因此，菩薩示現住在家裡，享受五欲財寶僕人眷屬，然後捨棄這一切而出家。眾生看到後會這樣想：『菩薩所享受的五欲是最美妙無上的，尚且能捨棄出家，何況我們不應該出家呢？』再次，菩薩所有的妻子兒女，都是在過去修行菩薩道時用各種善法所教化的人。這些眾生也發願：『如果這位菩薩乃至一生，我應當常做他的妻子眷屬。』也是爲了增益這些人的清凈善法，所以菩薩才和妻子眷屬在一起。『再次，菩薩住在宮殿里，是爲了教化四萬二千宮女發阿耨多羅三藐三菩提心（無上正等正覺之心），也讓其他人不

【English Translation】 English version: 'Seed Woman' (referring to Śākyamuni's wife, Yaśodharā), manifested the existence of Rāhula (Śākyamuni's son). If someone thinks that Rāhula was born from the union of his parents, do not hold such a view. Rāhula came down to enter the womb after his life in the heavens ended, not from the union of his parents. Moreover, Rāhula had his own original vow: 'If there is a Bodhisattva who is one birth away from Buddhahood (referring to a Bodhisattva who will become a Buddha in the next life), I shall be his son.' Gopi (another name for Yaśodharā) had made this vow during the time of Dīpaṃkara Buddha (one of the past Buddhas): 'From now on, I wish to be the wife of this Brahmin (referring to a practitioner), even until he becomes a Bodhisattva who is one birth away from Buddhahood, and he shall be my husband.' At that time, the Bodhisattva (referring to Śākyamuni) accepted seven blue lotus flowers (utpala) and said: 'Although I do not accept them, I shall now fulfill the wish of this virtuous woman.' Having made this vow, he did not depart from the roots of goodness represented by the seven flowers, and therefore the Bodhisattva took her as his consort. Furthermore, a Bodhisattva who is one birth away from Buddhahood manifests himself living in a palace among many palace women. At that time, the Bodhisattva possessed a beautiful appearance, was honored by the gods, and achieved renunciation. The women of the Śākya clan saw all these things fulfilled, and with one-pointed minds, they made the vow and generated the Bodhi mind: 'May I also possess all these things.' Therefore, the Bodhisattva took Gopi as his wife in order to inspire her to generate this mind. Moreover, there are beings with great minds who live in households, enjoying the five desires (form, sound, smell, taste, touch), wealth, servants, and retinues. The Bodhisattva, in order to lead these beings to abandon their household lives, to renounce the five desires, wealth, servants, and retinues, and to go forth into homelessness, manifests these things. Therefore, the Bodhisattva manifests himself living in a household, enjoying the five desires, wealth, servants, and retinues, and then renounces all of this to go forth into homelessness. Upon seeing this, beings will think: 'The Bodhisattva enjoyed the most exquisite and supreme five desires, yet he was able to renounce them and go forth into homelessness, how much more should we go forth into homelessness?' Furthermore, all the wives and children of the Bodhisattva are those who were transformed by various virtuous practices during his past practice of the Bodhisattva path. These beings also made the vow: 'If this Bodhisattva is to live even for one lifetime, I shall always be his wife and retinue.' It is also to increase the pure and virtuous practices of these people that the Bodhisattva lives with his wives and retinue. Furthermore, the Bodhisattva lives in a palace in order to teach forty-two thousand palace women to generate the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment), and also to prevent others from

墮惡道，是故菩薩處在宮殿妻子眷屬。複次一切女人盡為慾火所燒，若見菩薩即離淫慾。複次菩薩變作諸身，顏貌修短與本無異。彼諸女人與化菩薩共相娛樂，各各自謂與實菩薩共相娛樂，彼時菩薩常在禪定修安樂行。如化菩薩受於五欲無有欲想，真實菩薩亦復如是，從然燈佛來乃至一生已離淫慾。是名菩薩摩訶薩行於方便。車匿揵陟本願亦復如是。

「以何緣故，菩薩在閻浮提樹下思惟？善男子！為欲教化七億諸天故。複次菩薩欲令父母知，菩薩必定剃除鬚髮法服出家。複次菩薩欲示現增益智慧，閻浮樹隨蔭菩薩，欲令眾生增益善根故，是故菩薩在閻浮樹下坐禪思惟。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩不以五欲自樂而出城遊觀？善男子！欲示現見老病死人故，令諸眷屬知菩薩畏老病死故出家學道，非為貢高損減眷屬故出家，欲利益眷屬故出家。菩薩見在家過患是故出家。而此菩薩為示一切眾生老病死苦，是故菩薩不樂五欲出城遊觀。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩夜半出家？善男子！欲示現利益眾生善根。菩薩隨所住處增益眾生善根，善男子！亦為白凈法故舍離五欲，不告眷屬而便出家。離諸歡樂終不離於白凈之法，是故菩薩夜半出家。是名菩薩摩訶薩行於方便。

【現代漢語翻譯】現代漢語譯本：

墮入惡道，因此菩薩身處宮殿，擁有妻子和眷屬。此外，一切女人都被（淫慾之火）所焚燒，如果見到菩薩，就會立刻遠離淫慾。再者，菩薩會變化出各種身形，容貌高矮與原本無異。那些女人與化身菩薩一同享樂，各自都認為是在與真實的菩薩一同享樂，而此時菩薩卻常在禪定中修習安樂之行。如同化身菩薩享受五欲卻沒有慾念一樣，真實的菩薩也是如此，自從燃燈佛（Dipamkara Buddha）以來，乃至一生都已遠離淫慾。這被稱為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）所行的方便法門。車匿（Channa）和揵陟（Kanthaka）的本願也是如此。

『因為什麼緣故，菩薩在閻浮提（Jambudvipa，南贍部洲）樹下思惟？』善男子！是爲了教化七億諸天。再者，菩薩想讓父母知道，菩薩必定會剃除鬚髮，穿上法服出家。再者，菩薩想示現增長智慧，閻浮樹也隨之廕庇菩薩，是爲了讓眾生增長善根，因此菩薩在閻浮樹下坐禪思惟。這被稱為菩薩摩訶薩所行的方便法門。

『因為什麼緣故，菩薩不以五欲自娛，而是出城遊觀？』善男子！是爲了示現見到衰老、疾病和死亡的人，讓眷屬知道菩薩畏懼衰老、疾病和死亡，所以才出家學道，並非爲了貢高自大而損減眷屬而出家，而是爲了利益眷屬而出家。菩薩見到在家的過患，所以才出家。而這位菩薩是爲了向一切眾生示現衰老、疾病和死亡的痛苦，因此菩薩不貪戀五欲而出城遊觀。這被稱為菩薩摩訶薩所行的方便法門。

『因為什麼緣故，菩薩在半夜出家？』善男子！是爲了示現利益眾生的善根。菩薩無論住在哪裡，都能增長眾生的善根。善男子！也是爲了清凈的佛法而捨棄五欲，不告知眷屬就出家了。遠離一切歡樂，最終也不會離開清凈的佛法，因此菩薩在半夜出家。這被稱為菩薩摩訶薩所行的方便法門。

【English Translation】 English version:

Falling into evil paths, therefore, a Bodhisattva dwells in palaces with wives and retinues. Furthermore, all women are burned by (the fire of lust), and if they see a Bodhisattva, they immediately abandon lust. Moreover, a Bodhisattva transforms into various forms, with appearances and statures no different from the original. Those women enjoy themselves with the transformed Bodhisattva, each believing they are enjoying themselves with the real Bodhisattva, while at that time, the Bodhisattva is always in meditation, practicing the path of peace and joy. Just as the transformed Bodhisattva experiences the five desires without any desire, so too is the real Bodhisattva, who, since the time of Dipamkara Buddha, has been free from lust for his entire life. This is called the expedient means practiced by a Bodhisattva-Mahasattva. The original vows of Channa and Kanthaka are also like this.

'For what reason does a Bodhisattva contemplate under the Jambudvipa tree?' Good man! It is to teach seven hundred million devas (gods). Furthermore, the Bodhisattva wants his parents to know that he will definitely shave his head, wear monastic robes, and leave home. Furthermore, the Bodhisattva wants to demonstrate the increase of wisdom, and the Jambudvipa tree also provides shade for the Bodhisattva, in order to increase the good roots of sentient beings. Therefore, the Bodhisattva sits in meditation and contemplates under the Jambudvipa tree. This is called the expedient means practiced by a Bodhisattva-Mahasattva.

'For what reason does a Bodhisattva not indulge in the five desires but instead goes out of the city to observe?' Good man! It is to demonstrate seeing people who are old, sick, and dying, so that his family knows that the Bodhisattva fears old age, sickness, and death, and therefore leaves home to study the Way, not to be arrogant and diminish his family, but to benefit his family. The Bodhisattva sees the faults of being at home, and therefore leaves home. And this Bodhisattva demonstrates the suffering of old age, sickness, and death to all sentient beings, therefore the Bodhisattva does not indulge in the five desires and goes out of the city to observe. This is called the expedient means practiced by a Bodhisattva-Mahasattva.

'For what reason does a Bodhisattva leave home in the middle of the night?' Good man! It is to demonstrate the benefit of the good roots of sentient beings. Wherever the Bodhisattva dwells, he increases the good roots of sentient beings. Good man! It is also to abandon the five desires for the sake of the pure Dharma, leaving home without informing his family. He abandons all pleasures but never abandons the pure Dharma, therefore the Bodhisattva leaves home in the middle of the night. This is called the expedient means practiced by a Bodhisattva-Mahasattva.

「以何緣故，菩薩以睡眠覆蓋宮人伎女然後出家？善男子！欲令出家之過悉在諸天故。有眷屬諸親或見菩薩出家便生瞋憤之心。若菩薩如是思惟：『是人有噁心於我，便當長夜受苦墮三惡道。』彼眷屬諸親作如是知，此是諸天以睡眠覆故，開門引道升空而去，非菩薩過也。爾時諸人增益信心，于諸天所生不信心。是故菩薩見如是過，以睡眠覆蓋宮人伎女然後出家。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩遣車匿白馬及寶衣瓔珞而送還家？善男子！欲令眷屬知菩薩不貪在家名衣上服及諸寶瓔。複次菩薩如是觀，我今作如是學，亦令諸人學我舍諸所有，于佛法出家。諸人如是學已，遠離一切所愛之物，持四聖種行；唯不聽父母不放而得出家。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩以刀自下其發？善男子！於三千大千世界中，無有天、龍、鬼神、乾闥婆、人非人能當近菩薩威德者，何況能與剃髮？複次菩薩示現欲令眾生深信，菩薩欲出家故自持刀下發。複次菩薩為凈飯王故。爾時凈飯王生於噁心，自恃豪族傲慢而言：『誰剃我子發，我當誅戮。』爾時凈飯王聞菩薩自持刀下發，王聞是已噁心即滅。是名菩薩摩訶薩行於方便。

「善男子！汝今善聽。以何緣故，菩薩苦行六年？善男子

【現代漢語翻譯】現代漢語譯本：『因為什麼緣故，菩薩要用睡眠覆蓋宮女和歌伎之後才出家呢？善男子！這是爲了讓出家的過失都歸咎於諸天。因為如果菩薩的親屬眷屬看到菩薩出家，可能會生起嗔恨之心。如果菩薩這樣想：『這些人對我生起噁心，就會長久地遭受痛苦，墮入三惡道。』那些親屬眷屬就會認為，這是諸天用睡眠覆蓋了他們，打開門，引導菩薩升空而去，不是菩薩的過錯。那時，人們會更加增長對佛法的信心，而對諸天產生不信任感。因此，菩薩看到這樣的過失，才用睡眠覆蓋宮女和歌伎之後出家。這叫做菩薩摩訶薩（偉大的菩薩）所行的方便法門。『因為什麼緣故，菩薩要遣回車匿（菩薩的御者）和白馬，以及寶衣瓔珞，送還家中呢？善男子！這是爲了讓眷屬知道菩薩不貪戀在家的名譽、衣服和珍寶瓔珞。其次，菩薩這樣觀察，我現在這樣做，也是爲了讓人們學習我，捨棄一切所有，在佛法中出家。人們這樣學習之後，就會遠離一切所愛之物，奉行四聖種（知足於衣食等四種生活方式）；只是不聽從父母的意願而擅自出家是不允許的。這叫做菩薩摩訶薩所行的方便法門。『因為什麼緣故，菩薩要自己用刀剃下頭髮呢？善男子！在三千大千世界中，沒有天、龍、鬼神、乾闥婆（天上的樂神）、人非人等能夠接近菩薩的威德，更何況能為他剃髮呢？其次，菩薩這樣做是爲了向眾生顯示，讓他們深信，菩薩爲了出家才自己持刀剃髮。再次，菩薩這樣做是爲了凈飯王（菩薩的父親）的緣故。當時，凈飯王生起了噁心，自恃豪門貴族，傲慢地說：『誰敢剃我兒子的頭髮，我就要誅殺他。』當時，凈飯王聽到菩薩自己持刀剃髮，他的噁心立刻就消除了。這叫做菩薩摩訶薩所行的方便法門。『善男子！你現在好好聽著。因為什麼緣故，菩薩要苦行六年呢？善男子！'

【English Translation】 English version: 'For what reason does a Bodhisattva cover the palace women and musicians with sleep before leaving home? Good man! It is to let the fault of leaving home fall upon the gods. If the Bodhisattva's relatives and family see him leave home, they might develop anger and resentment. If the Bodhisattva thinks, 'These people have ill will towards me, they will suffer for a long time and fall into the three evil realms,' then those relatives and family will think that it was the gods who covered them with sleep, opened the door, and led the Bodhisattva to ascend into the sky, and it was not the Bodhisattva's fault. At that time, people will increase their faith in the Dharma and lose faith in the gods. Therefore, the Bodhisattva, seeing such a fault, covers the palace women and musicians with sleep before leaving home. This is called the expedient means practiced by a Bodhisattva Mahasattva (a great Bodhisattva).' 'For what reason does a Bodhisattva send back Chandaka (the Bodhisattva's charioteer), the white horse, and the precious clothes and ornaments to his home? Good man! It is to let the family know that the Bodhisattva does not crave the fame, clothes, and precious ornaments of a householder. Furthermore, the Bodhisattva observes, 'By doing this, I am also teaching people to learn from me, to give up all possessions, and to leave home in the Dharma.' After people learn this, they will abandon all that they love and practice the four noble lineages (contentment with the four necessities of life); it is not allowed to leave home against the wishes of one's parents. This is called the expedient means practiced by a Bodhisattva Mahasattva.' 'For what reason does a Bodhisattva cut off his own hair with a sword? Good man! In the three thousand great thousand worlds, there are no gods, dragons, ghosts, gandharvas (heavenly musicians), humans, or non-humans who can approach the Bodhisattva's majestic virtue, let alone shave his hair. Furthermore, the Bodhisattva does this to show sentient beings and make them deeply believe that the Bodhisattva cut his own hair with a sword because he wanted to leave home. Furthermore, the Bodhisattva does this for the sake of King Suddhodana (the Bodhisattva's father). At that time, King Suddhodana developed ill will, relying on his noble lineage, and arrogantly said, 'Whoever shaves my son's hair, I will kill them.' When King Suddhodana heard that the Bodhisattva had cut his own hair with a sword, his ill will immediately ceased. This is called the expedient means practiced by a Bodhisattva Mahasattva.' 'Good man! Now listen carefully. For what reason does a Bodhisattva practice asceticism for six years? Good man!'

！非是菩薩宿業餘報受此苦也，欲令眾生於一切惡業報中能生患心歸向菩薩。複次善男子！昔迦葉佛時，菩薩爾時作如是言：『我不欲見此禿頭道人。何有禿人能得菩提？菩提之道甚深難得。』如此之輩亦是菩薩示行方便。此所說者當知其義。以何緣故，菩薩作是粗惡之言？善男子！爾時迦葉佛出於世時，有婆羅門子名曰樹提。有親友五人皆是大婆羅門子，先學大乘。彼時五人久來親近惡知識故，失菩提心。善男子！彼時五人于迦葉佛時奉事外道不信佛法，解外道語不解佛語，解外道法不解佛法。彼時五人事外道師。彼師自言：『我是佛世尊，是一切智。我亦有菩提道。』爾時樹提梵志行于方便，欲誘引五人還成寶器故，欲轉彼五人外道邪心，以方便故至瓦師所，作如是言：『我今欲見禿頭道人。何有禿人能得菩提？菩提之道甚深難得。』善男子！說是語已復經少時，樹提梵志與彼五人在一屏處，爾時瓦師便至其所。至其所已，即向樹提梵志贊迦葉佛如來、應、正遍知，復向樹提作如是言：『汝可與我共至佛所。』善男子！爾時樹提梵志如是思惟：『此五人者善根未熟。若我當贊迦葉佛非外道師者，而此五人心當生疑，若至佛所無有是處。』爾時樹提自護本願故、般若波羅蜜報行方便故，作如是言：『我不欲見此禿頭

【現代漢語翻譯】現代漢語譯本：並非是菩薩前世的業報而遭受這樣的痛苦，而是爲了讓眾生在一切惡業的果報中能夠生起厭患之心，從而歸向菩薩。再者，善男子！過去在迦葉佛（Kasyapa Buddha）在世時，菩薩那時曾這樣說：『我不願意見到這些禿頭的道人。怎麼會有禿頭的人能夠證得菩提（Bodhi，覺悟）呢？菩提之道是如此深奧難得。』像這樣的人也是菩薩爲了示現方便法門。所說的這些，應當明白其中的含義。因為什麼緣故，菩薩會說出這樣粗惡的話呢？善男子！那時迦葉佛出世時，有一位婆羅門子名叫樹提（Sudhi）。他有五個親友，都是大婆羅門子，先前學習大乘佛法。那時這五人因為長期親近惡知識的緣故，失去了菩提心。善男子！那時這五人在迦葉佛在世時，奉事外道，不相信佛法，理解外道的言論而不理解佛的言論，理解外道的法而不理解佛法。那時這五人侍奉外道師。他們的老師自稱：『我是佛世尊，是一切智者。我也有菩提之道。』那時樹提梵志（Brahmin）爲了方便，想要引導這五人重新成為法器，想要轉變這五人的外道邪心，爲了方便的緣故，到了瓦匠那裡，這樣說：『我現在想見禿頭的道人。怎麼會有禿頭的人能夠證得菩提呢？菩提之道是如此深奧難得。』善男子！說完這些話后，又過了一段時間，樹提梵志和那五人在一個隱蔽的地方，那時瓦匠就到了他們那裡。到了那裡后，就向樹提梵志讚歎迦葉佛如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），又對樹提這樣說：『你可以和我一起去佛那裡。』善男子！那時樹提梵志這樣思惟：『這五個人善根尚未成熟。如果我讚歎迦葉佛而非外道師，這五人心中會產生疑惑，如果去佛那裡就沒有意義了。』那時樹提爲了守護自己的本願，爲了般若波羅蜜（Prajnaparamita，智慧的完美）的報應而行方便，這樣說：『我不願意見到這些禿頭道人。』

【English Translation】 English version: It is not that the Bodhisattva suffers this pain due to past karma, but rather to cause sentient beings to develop a sense of aversion towards all evil karmic retributions and turn towards the Bodhisattva. Furthermore, good man! In the past, during the time of Kasyapa Buddha, the Bodhisattva at that time said, 'I do not wish to see these bald-headed ascetics. How can a bald person attain Bodhi (Enlightenment)? The path to Bodhi is extremely profound and difficult to attain.' Such beings are also Bodhisattvas demonstrating skillful means. What is said here, one should understand its meaning. For what reason did the Bodhisattva utter such harsh words? Good man! At that time, when Kasyapa Buddha appeared in the world, there was a Brahmin son named Sudhi. He had five close friends, all of whom were great Brahmin sons, who had previously studied the Mahayana teachings. At that time, these five, due to long association with evil teachers, had lost their Bodhi mind. Good man! At that time, these five, during the time of Kasyapa Buddha, served externalist paths, did not believe in the Buddha's teachings, understood the words of externalists but not the words of the Buddha, understood the doctrines of externalists but not the doctrines of the Buddha. At that time, these five served an externalist teacher. Their teacher proclaimed, 'I am the Buddha, the World Honored One, the All-Knowing One. I also have the path to Bodhi.' At that time, Sudhi the Brahmin, using skillful means, wished to guide these five back to becoming vessels of Dharma, wishing to transform the five's externalist wrong views. For the sake of skillful means, he went to a potter and said, 'I now wish to see the bald-headed ascetics. How can a bald person attain Bodhi? The path to Bodhi is extremely profound and difficult to attain.' Good man! After saying these words, a short time passed, and Sudhi the Brahmin and the five were in a secluded place. At that time, the potter came to them. Having arrived, he praised Kasyapa Buddha, the Tathagata, Arhat, Samyaksambuddha, to Sudhi the Brahmin, and further said to Sudhi, 'You should come with me to the Buddha.' Good man! At that time, Sudhi the Brahmin thought, 'The roots of goodness of these five are not yet mature. If I praise Kasyapa Buddha and not the externalist teacher, these five will develop doubts, and there will be no point in going to the Buddha.' At that time, Sudhi, to protect his original vow, and as a result of the Prajnaparamita (Perfection of Wisdom), used skillful means, saying, 'I do not wish to see these bald-headed ascetics.'

道人。何有禿人能得菩提？菩提之道甚深難得。云何般若波羅蜜報菩薩行？般若波羅蜜無有菩提想、無有佛想，爾時不見佛、不見菩提，亦不于內見菩提、亦不于外見菩提、亦不于內外見菩提，如是悉知菩提空無有法。』爾時樹提知一切法無所有故，行於方便作如是言：『我不欲見禿頭道人。何有禿人能得菩提？菩提之道甚深難得。』善男子！復于異時，樹提梵志與彼五人至河水邊。爾時瓦師承佛神力，為化五人故復至其所，向樹提梵志作如是言：『汝可共我至於佛所，禮拜供養恭敬尊重讚歎。諸佛世尊出世甚難。』彼樹提梵志聞瓦師嘆故不肯去，彼時瓦師尋前以手捉梵志發，強牽將去向于佛所，彼時五人傾心隨逐樹提梵志遂至佛所。時國常法，若捉他發，設其告官，捉者應死。爾時五人生邪見，見樹提梵志他捉其發心傾隨逐。『彼如來法有何功德，乃令瓦師不計死罪，捉樹提發將至佛所，禮拜供養恭敬尊重讚歎？』爾時五人其心傾向至迦葉佛所。既得見佛，本願還發生信敬心。生信敬心已，即于佛前呵責樹提：『如是世尊有如是威德，如本聞已，何得心不信敬？』善男子！爾時五人見迦葉佛威德又聞辯才，還發阿耨多羅三藐三菩提心。爾時迦葉佛見五人已得專心，為說菩薩藏不退轉輪陀羅尼金剛句無生法忍，次第而

【現代漢語翻譯】現代漢語譯本：道人，怎麼會有禿頭的人能夠證得菩提（覺悟）呢？菩提之道如此深奧，難以獲得。如何以般若波羅蜜（智慧的完美）來回報菩薩的修行呢？般若波羅蜜沒有菩提的執著，也沒有佛的執著，那時既不見佛，也不見菩提，不在自身內見菩提，也不在自身外見菩提，也不在內外見菩提，這樣完全知曉菩提是空無自性的。』那時，樹提（梵志名）知道一切法都是空無所有的，爲了方便教化，就說：『我不願意見禿頭的道人。怎麼會有禿頭的人能夠證得菩提呢？菩提之道如此深奧，難以獲得。』善男子！又在其他時候，樹提梵志和那五個人到了河邊。那時，瓦師（陶工）承佛的神力，爲了教化這五個人，又來到他們那裡，對樹提梵志說：『你可以和我一起去佛那裡，禮拜供養，恭敬尊重讚歎。諸佛世尊出世非常難得。』那樹提梵志聽到瓦師的讚歎，卻不肯去。那時，瓦師就上前抓住梵志的頭髮，強行拉著他去佛那裡。那時，五個人傾心跟隨樹提梵志，於是到了佛那裡。當時國家的法律，如果抓住別人的頭髮，如果被對方告官，抓住的人應該處死。那時，五個人生起邪見，看到樹提梵志被別人抓住頭髮卻心甘情願地跟隨。『那如來的法有什麼功德，竟然讓瓦師不顧死罪，抓住樹提的頭髮帶到佛那裡，禮拜供養，恭敬尊重讚歎？』那時，五個人心傾向於迦葉佛（過去佛）那裡。既然見到了佛，本來的願望又生起了信敬心。生起信敬心后，就在佛前呵責樹提：『像這樣的世尊有這樣的威德，如先前所聽聞的，怎麼能不生信敬心呢？』善男子！那時，五個人見到迦葉佛的威德，又聽聞他的辯才，又發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。那時，迦葉佛看到五個人已經專心，就為他們說了菩薩藏不退轉輪陀羅尼金剛句無生法忍，次第而現代漢語譯本：說。

【English Translation】 English version: 'Ascetic, how can a bald person attain Bodhi (enlightenment)? The path to Bodhi is profound and difficult to achieve. How does the perfection of wisdom (Prajnaparamita) repay the practice of a Bodhisattva? Prajnaparamita has no attachment to Bodhi, nor to the Buddha. At that time, one sees neither the Buddha nor Bodhi, one does not see Bodhi within oneself, nor outside oneself, nor both within and outside oneself. Thus, one fully understands that Bodhi is empty and without inherent existence.' At that time, Sudhi (a Brahmin's name) knew that all dharmas are empty and without substance. For the sake of skillful means, he said, 'I do not wish to see a bald ascetic. How can a bald person attain Bodhi? The path to Bodhi is profound and difficult to achieve.' Good man! At another time, Sudhi the Brahmin and those five people went to the riverbank. At that time, the potter, empowered by the Buddha's divine power, came to them again to convert the five people. He said to Sudhi the Brahmin, 'You can come with me to the Buddha, to bow, make offerings, respect, and praise him. It is very rare for the World Honored Ones to appear in the world.' Sudhi the Brahmin, hearing the potter's praise, refused to go. At that time, the potter grabbed the Brahmin's hair and forcibly dragged him to the Buddha. At that time, the five people wholeheartedly followed Sudhi the Brahmin and thus arrived at the Buddha's place. According to the law of the country at that time, if one grabbed another's hair, and if the other person sued, the one who grabbed the hair should be put to death. At that time, the five people developed wrong views, seeing that Sudhi the Brahmin was being dragged by his hair but willingly followed. 'What merit does the Tathagata's Dharma have that the potter disregards the death penalty, grabs Sudhi's hair, and brings him to the Buddha to bow, make offerings, respect, and praise him?' At that time, the five people's hearts inclined towards Kashyapa Buddha (a past Buddha). Having seen the Buddha, their original vows gave rise to faith and respect. Having generated faith and respect, they rebuked Sudhi in front of the Buddha, 'Such a World Honored One has such power and virtue, as we have heard before, how can you not have faith and respect?' Good man! At that time, the five people, seeing the power and virtue of Kashyapa Buddha and hearing his eloquence, again generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). At that time, Kashyapa Buddha, seeing that the five people had become focused, spoke to them about the Bodhisattva's treasury, the irreversible wheel of the Dharani, the Vajra words, and the forbearance of the unproduced Dharma, in sequence. English version: spoke.

說。爾時五人即得無生法忍。善男子！我今已得具足佛智，彼時樹提梵志若當讚歎迦葉佛、不讚外道師，若彼五人到佛所者無有是處，況生信敬心耶。善男子！樹提梵志為化五人學菩薩乘，故以般若波羅蜜果報行於方便，作如是言：『我不欲見禿頭道人。何有禿人能得菩提？菩提之道甚深難得。』善男子！不退菩薩于佛無疑、于菩提無疑、于佛法無疑。是名菩薩摩訶薩行於方便。複次菩薩為教化五人及自示業報，以業障故六年苦行，非如餘眾生不知不見。持戒沙門婆羅門故說如是惡言，若知若不知、若解若不解，彼諸眾生長夜受諸苦惱、不得利益墮三惡道。為彼眾生自現作業亦現受報，是故如來現受是報。菩薩無有一切障礙業報，以有眾生誹謗持戒沙門婆羅門，憂惱覆心不得解脫、不得道果。為除眾生憂惱心故，現受如是業報。彼諸眾生作如是念：『一生菩薩誹謗迦葉佛，而彼菩薩尚得解脫，況我不知而作惡言？是故我今當自悔過，一切惡業更不得作。』複次善男子！為調伏諸外道故六年苦行，非實業障礙。何以故？世間沙門婆羅門，日食一麻一米謂得清凈解脫。菩薩為調伏彼故，示現日食一麻一米。菩薩若食粗澀尚不能得聖道，何況清凈解脫？是故菩薩作如是言：『我不欲見禿頭道人。何有禿人能得菩提？菩提之道

【現代漢語翻譯】現代漢語譯本：佛說：『當時，那五個人立刻證得了無生法忍（無生法忍：對諸法不生不滅的真理的領悟）。善男子！我現在已經獲得了圓滿的佛智。如果當時樹提梵志（樹提梵志：一位婆羅門修行者）讚歎迦葉佛（迦葉佛：過去佛之一），而不讚嘆外道師，那麼這五個人就不會來到佛陀這裡，更何況會生起信仰和恭敬之心呢？善男子！樹提梵志爲了教化這五個人學習菩薩乘，所以運用般若波羅蜜（般若波羅蜜：智慧的完美）的果報，施行方便之法，說這樣的話：『我不願意看見禿頭的道人。哪裡有禿頭的人能夠證得菩提（菩提：覺悟）？菩提之道非常深奧難以獲得。』善男子！不退轉的菩薩對於佛陀沒有疑惑，對於菩提沒有疑惑，對於佛法沒有疑惑。這叫做菩薩摩訶薩（菩薩摩訶薩：偉大的菩薩）運用方便之法。此外，菩薩爲了教化這五個人，並且爲了自己示現業報，因為業障的緣故，進行了六年的苦行，不像其他眾生那樣無知無見。因為持戒的沙門（沙門：出家修行者）和婆羅門（婆羅門：印度教祭司）說了這樣的惡語，無論是知道還是不知道，無論是理解還是不理解，這些眾生都會長久地遭受痛苦，得不到利益，墮入三惡道（三惡道：地獄、餓鬼、畜生）。爲了這些眾生，菩薩自己示現作業，也示現受報，所以如來（如來：佛的稱號）現在示現接受這樣的果報。菩薩沒有一切障礙的業報，因為有眾生誹謗持戒的沙門和婆羅門，憂愁煩惱覆蓋內心，不能得到解脫，不能得到道果。爲了消除眾生的憂愁煩惱，所以示現接受這樣的業報。那些眾生會這樣想：『一生中，菩薩誹謗迦葉佛，而那位菩薩尚且能夠得到解脫，更何況我無知而說了惡語？所以我現在應當自我懺悔，一切惡業都不能再做。』此外，善男子！爲了調伏那些外道，菩薩進行了六年的苦行，並非是真實的業障。為什麼呢？世間的沙門和婆羅門，每天吃一麻一米，就認為得到了清凈解脫。菩薩爲了調伏他們，示現每天吃一麻一米。菩薩如果吃粗糙的食物尚且不能得到聖道，更何況清凈解脫？所以菩薩說這樣的話：『我不願意看見禿頭的道人。哪裡有禿頭的人能夠證得菩提？菩提之道』甚深難得。』

【English Translation】 English version: The Buddha said, 'At that time, the five people immediately attained the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti: the acceptance of the truth that all dharmas are neither created nor destroyed). Good man! I have now attained complete Buddha wisdom. If at that time, the Brahmin Suddhodana (Suddhodana: a Brahmin practitioner) had praised Kashyapa Buddha (Kashyapa Buddha: one of the past Buddhas) and not praised the non-Buddhist teachers, then these five people would not have come to the Buddha, let alone have faith and respect. Good man! Suddhodana Brahmin, in order to teach these five people to learn the Bodhisattva path, used the result of Prajna Paramita (Prajna Paramita: the perfection of wisdom) to practice skillful means, saying these words: 『I do not want to see bald-headed ascetics. How can a bald person attain Bodhi (Bodhi: enlightenment)? The path to Bodhi is very profound and difficult to attain.』 Good man! A non-regressing Bodhisattva has no doubt about the Buddha, no doubt about Bodhi, and no doubt about the Dharma. This is called a Bodhisattva Mahasattva (Bodhisattva Mahasattva: a great Bodhisattva) practicing skillful means. Furthermore, the Bodhisattva, in order to teach these five people and to demonstrate his own karmic retribution, practiced asceticism for six years due to karmic obstacles, unlike other sentient beings who are ignorant and without insight. Because the precept-holding Shramanas (Shramanas: renunciate practitioners) and Brahmins (Brahmins: Hindu priests) spoke such evil words, whether knowingly or unknowingly, whether understanding or not understanding, these sentient beings will suffer for a long time, not gain benefit, and fall into the three evil realms (three evil realms: hell, hungry ghosts, animals). For the sake of these sentient beings, the Bodhisattva demonstrates his own actions and also demonstrates receiving retribution, so the Tathagata (Tathagata: an epithet of the Buddha) now demonstrates receiving such retribution. The Bodhisattva has no karmic retribution that is an obstacle, because there are sentient beings who slander the precept-holding Shramanas and Brahmins, whose minds are covered with sorrow and affliction, unable to attain liberation, unable to attain the fruit of the path. In order to eliminate the sorrow and affliction of sentient beings, he demonstrates receiving such karmic retribution. Those sentient beings will think like this: 『In one lifetime, the Bodhisattva slandered Kashyapa Buddha, and that Bodhisattva was still able to attain liberation, let alone me who ignorantly spoke evil words? Therefore, I should now repent, and I must not commit any more evil deeds.』 Furthermore, good man! In order to subdue those non-Buddhists, the Bodhisattva practiced asceticism for six years, not because of real karmic obstacles. Why? The Shramanas and Brahmins in the world, who eat one sesame seed and one grain of rice a day, think they have attained pure liberation. The Bodhisattva, in order to subdue them, demonstrated eating one sesame seed and one grain of rice a day. If the Bodhisattva eats coarse food, he cannot attain the holy path, let alone pure liberation? Therefore, the Bodhisattva said these words: 『I do not want to see bald-headed ascetics. How can a bald person attain Bodhi? The path to Bodhi』 is very profound and difficult to attain.』

甚深難得。』是故菩薩以此緣故現六年苦行，為調伏五十二百千粗行諸天，及外道神仙、粗行菩薩。是名菩薩摩訶薩行於方便。

大寶積經卷第一百七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百八

東晉天竺居士竺難提譯大乘方便會第三十八之三

「以何緣故，菩薩食已得氣力充足至菩提樹，不以羸瘦至菩提樹？善男子！菩薩能不飲食身體羸異成阿耨多羅三藐三菩提，況食麻米耶。爾時菩薩為愍當來眾生故，食此上妙食。何以故？眾生善根未熟，不啖飲食而欲求道，彼諸眾生飢渴苦故不能得智慧。若安樂行能得智慧，照明諸法非苦行也。是故菩薩示眾生行安樂行而得智慧，亦愍當來眾生故，欲令眾生效我食此妙食，是故食修舍佉尼食已，成三十七助菩提法，得阿耨多羅三藐三菩提，施食女人亦成就助菩提法。複次菩薩在一禪中生歡喜心，于百千劫不食能住。是名菩薩摩訶薩行於方便。

「以何緣故，菩薩從吉安天子求草敷座？善男子！過去諸佛敷解脫坐不以綩綖妙物，亦欲成就吉安天子助菩提法。爾時吉安與菩薩草已，發阿耨多羅三藐三菩提心。善男子！今我當與受記：『彼吉安天子于未來世當得成佛，號曰無垢如來、應、正遍知。』是名菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本『甚深難得。』因此，菩薩爲了調伏五十二百千粗行的諸天，以及外道神仙、粗行的菩薩，才示現六年苦行。這稱為菩薩摩訶薩所行的方便。

《大寶積經》卷第一百七大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第一百八

東晉天竺居士竺難提譯《大乘方便會》第三十八之三

『因為什麼緣故，菩薩在進食后得到氣力充足才到菩提樹下，而不是以羸弱的身體到菩提樹下呢？』『善男子！菩薩即使不飲食，身體羸弱也能成就阿耨多羅三藐三菩提（無上正等正覺），何況是吃了麻米呢？當時菩薩是爲了憐憫未來的眾生，才食用這些上妙的食物。為什麼呢？因為眾生的善根尚未成熟，不吃飲食就想求道，那些眾生會因為飢渴的痛苦而無法獲得智慧。如果通過安樂的修行就能獲得智慧，照亮諸法，那就不必苦行了。因此，菩薩向眾生展示通過安樂的修行也能獲得智慧，也是爲了憐憫未來的眾生，想讓眾生效仿他食用這些美味的食物。所以，菩薩在食用修舍佉尼（一種食物）后，成就了三十七助菩提法（三十七道品），證得阿耨多羅三藐三菩提，供養食物的女人也成就了助菩提法。』『再者，菩薩在禪定中生起歡喜心，可以在百千劫中不進食而安住。這稱為菩薩摩訶薩所行的方便。』

『因為什麼緣故，菩薩向吉安天子求草來鋪設座位呢？』『善男子！過去的諸佛鋪設解脫之座時，並不使用華麗的綩綖（一種絲織品）等珍貴物品，也是爲了成就吉安天子的助菩提法。當時，吉安天子將草給予菩薩后，就發起了阿耨多羅三藐三菩提心。善男子！我現在應當為他授記：『這位吉安天子在未來世將得成佛，佛號為無垢如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）。』這稱為菩薩摩訶薩

【English Translation】 English version 'It is profound and difficult to attain.' Therefore, Bodhisattvas manifest six years of ascetic practices in order to subdue the fifty-two hundred thousand coarse-practicing devas, as well as the non-Buddhist ascetics and coarse-practicing Bodhisattvas. This is called the expedient means practiced by a Bodhisattva Mahasattva.

The Great Treasure Trove Sutra, Scroll 107 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 108

Translated by the Upasaka from India, Zhu Nanti of the Eastern Jin Dynasty, The Thirty-eighth of the Great Vehicle Expedient Means Assembly, Part Three

'For what reason did the Bodhisattva, having eaten and gained sufficient strength, go to the Bodhi tree, and not go to the Bodhi tree in a weakened state?' 'Good man! A Bodhisattva can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) even if they do not eat and their body is weakened, let alone after eating sesame and rice. At that time, the Bodhisattva ate this supreme food out of compassion for future sentient beings. Why? Because the roots of goodness of sentient beings are not yet mature, and if they seek the path without eating, those sentient beings will not be able to attain wisdom due to the suffering of hunger and thirst. If wisdom can be attained through the practice of ease, illuminating all dharmas, then there is no need for ascetic practices. Therefore, the Bodhisattva shows sentient beings that wisdom can be attained through the practice of ease, and also out of compassion for future sentient beings, wanting them to emulate him in eating this delicious food. Therefore, after eating the food of Shusha-khani (a type of food), the Bodhisattva attained the thirty-seven aids to enlightenment (thirty-seven factors of enlightenment), and attained Anuttara-samyak-sambodhi. The woman who offered the food also attained the aids to enlightenment.' 'Furthermore, a Bodhisattva, having generated joy in a state of dhyana (meditative absorption), can abide without eating for hundreds of thousands of kalpas (eons). This is called the expedient means practiced by a Bodhisattva Mahasattva.'

'For what reason did the Bodhisattva ask the deva king Jixiang for grass to spread as a seat?' 'Good man! The Buddhas of the past did not use fine silk or precious objects to spread their seats of liberation, but also wanted to accomplish the aids to enlightenment for the deva king Jixiang. At that time, after Jixiang gave the grass to the Bodhisattva, he generated the mind of Anuttara-samyak-sambodhi. Good man! Now I shall give him a prediction: 『This deva king Jixiang will attain Buddhahood in the future, and his Buddha name will be Immaculate Tathagata, Arhat, Samyaksambuddha.』 This is called the expedient means practiced by a Bodhisattva Mahasattva.'

行於方便。

「以何緣故，菩薩坐菩提樹下，使惡魔波旬至菩提樹下，不欲令菩薩即成阿耨多羅三藐三菩提？善男子！魔本不能至菩提樹下。若我不召而能來此者，無有是處。善男子！爾時菩薩坐菩提樹下如是思惟：『於四天下誰為最尊第一？此四天下今為屬誰？』菩薩即知惡魔波旬欲界最尊。『今我與魔共鬥，魔若不如，一切欲界所有眾生悉皆不如。爾時當有諸天大眾和合而來到菩提樹下，到已必生信心。魔眾、天眾、諸龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，如是一切眾來繞菩提樹。彼諸眾等見菩薩師子游戲，見已或發阿耨多羅三藐三菩提心，或發菩薩心，或生信心，彼人乃至見菩薩因緣故盡得解脫。』善男子！菩薩如是思惟已，放眉間白毫相光，能令波旬宮殿黑闇。爾時三千大千世界以光明照故普令大明，此光明中出如是聲：『彼釋種子出家學道，今當成阿耨多羅三藐三菩提。過魔境界勝出魔眾，減損當來一切魔眾。今彼菩薩與魔共戰。』善男子！爾時波旬聞是聲已，心大憂愁如箭入心。時魔波旬嚴四種兵滿三十六由旬，一切皆來圍菩提樹，欲為菩薩作大留難。爾時菩薩住大慈悲及大智慧，以智慧執金色之手而以拍地，拍已一切魔眾尋時散壞。魔眾壞已，八萬四千億天、龍、鬼神、乾闥

【現代漢語翻譯】現代漢語譯本行於方便。『因為什麼緣故，菩薩坐在菩提樹下，使得惡魔波旬（欲界之主）來到菩提樹下，不希望菩薩立即成就阿耨多羅三藐三菩提（無上正等正覺）？善男子！魔本來不能來到菩提樹下。如果我不召喚他而他能來到這裡，這是不可能的。善男子！那時菩薩坐在菩提樹下這樣思惟：『在四天下（指須彌山周圍四大洲）中誰最為尊貴第一？這四天下現在屬於誰？』菩薩隨即知道惡魔波旬是欲界中最尊貴的。『現在我與魔共鬥，魔如果不如我，一切欲界所有的眾生都會不如我。那時當有諸天大眾和合來到菩提樹下，來到后必定會生起信心。魔眾、天眾、諸龍、鬼神、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神），像這樣的一切眾生都來圍繞菩提樹。他們這些眾生見到菩薩的師子游戲（指菩薩降魔的威猛姿態），見到后或許會發起阿耨多羅三藐三菩提心，或許會發起菩薩心，或許會生起信心，這些人乃至因為見到菩薩的因緣都能得到解脫。』善男子！菩薩這樣思惟后，放出眉間白毫相光，能使波旬的宮殿陷入黑暗。那時三千大千世界因為光明照耀而普遍明亮，這光明中發出這樣的聲音：『那位釋迦族的王子出家學道，現在將要成就阿耨多羅三藐三菩提。他將超越魔的境界，勝過魔眾，減少未來一切魔眾。現在那位菩薩正與魔戰鬥。』善男子！那時波旬聽到這個聲音后，心中非常憂愁，如同箭射入心。當時魔波旬整頓四種軍隊，佈滿三十六由旬（古印度長度單位），全部都來包圍菩提樹，想要給菩薩製造巨大的障礙。那時菩薩安住于大慈悲和大智慧，用智慧執持金色的手掌拍擊地面，拍擊后一切魔眾立刻潰散。魔眾潰散后，八萬四千億天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等都來到菩提樹下，他們都生起了信心。

【English Translation】 English version Practicing expedient means. 『For what reason did the Bodhisattva sit under the Bodhi tree, causing the evil Mara Papiyas (lord of the desire realm) to come to the Bodhi tree, not wanting the Bodhisattva to immediately attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment)? Good man! Mara originally could not come to the Bodhi tree. If he could come here without my summoning him, that would be impossible. Good man! At that time, the Bodhisattva sat under the Bodhi tree and thought thus: 『In the four continents (referring to the four continents around Mount Sumeru), who is the most honored and foremost? To whom do these four continents belong now?』 The Bodhisattva immediately knew that the evil Mara Papiyas was the most honored in the desire realm. 『Now I will fight with Mara. If Mara is not my equal, then all beings in the desire realm will not be my equal. At that time, there will be a great assembly of gods coming together to the Bodhi tree, and upon arriving, they will surely generate faith. The Mara hosts, the god hosts, the dragons, ghosts, gandharvas (celestial musicians), asuras (demigods), garudas (golden-winged birds), kinnaras (celestial singers), mahoragas (great serpent gods), all these beings will come to surround the Bodhi tree. When these beings see the Bodhisattva』s lion』s play (referring to the Bodhisattva』s majestic demeanor in subduing Mara), upon seeing it, they might generate the mind for Anuttara-samyak-sambodhi, or generate the Bodhisattva mind, or generate faith. These people, even because of seeing the Bodhisattva, will all attain liberation.』 Good man! After the Bodhisattva thought thus, he released the white hair mark light from between his eyebrows, which could cause Papiyas』 palace to fall into darkness. At that time, the three thousand great thousand worlds were universally illuminated by the light, and from this light came such a sound: 『That prince of the Shakya clan has left home to study the Way, and now he is about to attain Anuttara-samyak-sambodhi. He will transcend the realm of Mara, surpass the Mara hosts, and diminish all future Mara hosts. Now that Bodhisattva is fighting with Mara.』 Good man! At that time, when Papiyas heard this sound, his heart was greatly distressed, as if an arrow had pierced his heart. Then Mara Papiyas organized four kinds of troops, filling thirty-six yojanas (ancient Indian unit of length), and they all came to surround the Bodhi tree, wanting to create great obstacles for the Bodhisattva. At that time, the Bodhisattva dwelt in great compassion and great wisdom, and with wisdom, he held his golden hand and struck the ground. After striking, all the Mara hosts immediately scattered. After the Mara hosts scattered, eighty-four trillion gods, dragons, ghosts, gandharvas, asuras, garudas, kinnaras, mahoragas, etc., all came to the Bodhi tree, and they all generated faith.

婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、拘槃荼等如是大眾，見菩薩威德身體微妙容顏端嚴威力勇健，發阿耨多羅三藐三菩提心。是名菩薩摩訶薩行於方便。

「以何緣故，如來於七日七夜不捨結加趺坐，仰觀菩提樹目不暫眴？善男子！爾時有色界天行寂滅行，彼諸天等見如來結加趺坐心生歡喜，生歡喜已如是思惟：『今我當求沙門瞿曇心何所依？』彼諸天人於七日七夜作是求已，不得如來一念依處。彼時諸天倍增喜悅，有三萬二千天子發阿耨多羅三藐三菩提心，作如是愿：『我等於未來世當得如是寂滅之行，仰觀菩提樹。』是故如來得成道已，於七日七夜結加趺坐，仰觀菩提樹目不暫眴。是名如來方便。

「以何緣故，如來本行菩薩道時修無量阿僧祇行愿，諸一切眾生與解脫樂。何以方待梵王請然後說法？善男子！如來有如是知，多有天人歸依梵王、尊重梵王。彼諸眾生作如是知：『梵天王化生我等，世界最尊，若除梵王更無有能造世界者。』善男子！爾時如來如是知已——『今我當待梵王勸請。』若彼梵王一傾首者，諸可歸依梵王眾生悉皆歸依。當相謂言：『梵王勸請如來說法，非為不請。』善男子！如來有大威德故，梵王來至我所勸請說法轉於法輪。善男子！若我不以神力令梵王請者，然彼梵王

【現代漢語翻譯】現代漢語譯本：諸如婆（天神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、拘槃荼（甕形鬼）等這樣的大眾，見到菩薩威德，身體微妙，容顏端莊，威力勇猛，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。這被稱為菩薩摩訶薩（大菩薩）所行的方便法門。『因為什麼緣故，如來（佛陀）在七日七夜裡不捨棄結跏趺坐，仰望菩提樹，眼睛不曾眨動？』善男子！那時有天人修行寂滅之行，那些天人見到如來結跏趺坐，心中生起歡喜，生起歡喜后這樣思惟：『現在我們應當尋求沙門瞿曇（釋迦牟尼佛）的心依止於何處？』那些天人在七日七夜裡這樣尋求后，沒有找到如來一念的依處。那時諸天更加喜悅，有三萬二千天子發起了阿耨多羅三藐三菩提心，發願說：『我們將來也要得到這樣的寂滅之行，仰望菩提樹。』因此，如來成道后，在七日七夜裡結跏趺坐，仰望菩提樹，眼睛不曾眨動。這被稱為如來的方便法門。『因為什麼緣故，如來在過去修行菩薩道時，修了無量阿僧祇（無數）的行愿，要讓一切眾生得到解脫的快樂。為什麼偏要等待梵天王（大梵天）勸請之後才說法呢？』善男子！如來有這樣的智慧，知道很多天人歸依梵天王，尊重梵天王。那些眾生認為：『梵天王化生了我們，是世界最尊貴的，如果除去梵天王，就沒有能創造世界的人了。』善男子！那時如來這樣知道后——『現在我應當等待梵天王勸請。』如果梵天王稍微低頭，那些歸依梵天王的眾生都會歸依。他們會互相說：『梵天王勸請如來說法，不是不請。』善男子！如來有大威德的緣故，梵天王來到我這裡勸請說法，轉動法輪。善男子！如果我不以神力讓梵天王勸請，那麼梵天王

【English Translation】 English version: Such great assemblies as the Devas (gods), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), and Kumbhandas (demon dwarfs), seeing the Bodhisattva's majestic virtue, his subtle body, his dignified countenance, and his courageous power, all generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment). This is called the expedient means practiced by a Bodhisattva-Mahasattva (great Bodhisattva). 'For what reason did the Tathagata (Buddha) not abandon the lotus posture for seven days and seven nights, gazing at the Bodhi tree without blinking his eyes?' Good man! At that time, there were Devas practicing the path of quiescence. When those Devas saw the Tathagata in the lotus posture, they felt joy in their hearts. Having felt joy, they thought thus: 'Now we should seek where the mind of the Shramana Gautama (Shakyamuni Buddha) rests.' After seeking thus for seven days and seven nights, those Devas did not find a single place where the Tathagata's mind rested. At that time, the Devas' joy increased even more, and thirty-two thousand Deva sons generated the aspiration for Anuttara-samyak-sambodhi, making the vow: 'In the future, we shall also attain such a practice of quiescence, gazing at the Bodhi tree.' Therefore, after the Tathagata attained enlightenment, he remained in the lotus posture for seven days and seven nights, gazing at the Bodhi tree without blinking his eyes. This is called the Tathagata's expedient means. 'For what reason did the Tathagata, when practicing the Bodhisattva path in the past, cultivate immeasurable Asankhyeya (countless) practices and vows, wishing to give all sentient beings the joy of liberation? Why did he wait for Brahma (the great Brahma) to request him before teaching the Dharma?' Good man! The Tathagata has such wisdom, knowing that many Devas take refuge in Brahma and respect Brahma. Those beings think thus: 'Brahma created us, he is the most honored in the world, and if not for Brahma, there would be no one who could create the world.' Good man! At that time, the Tathagata, knowing this, thought: 'Now I should wait for Brahma to request me.' If Brahma were to slightly bow his head, all the beings who take refuge in Brahma would take refuge. They would say to each other: 'Brahma requested the Tathagata to teach the Dharma, it was not unrequested.' Good man! Because the Tathagata has great majestic virtue, Brahma came to me to request the teaching of the Dharma and to turn the Dharma wheel. Good man! If I did not use my divine power to have Brahma request me, then Brahma

先無有心能來請佛。善男子！由諸眾生依梵王故，欲令眾生離於梵王，待其勸請，以梵王為證故。善男子！爾時梵王勸請如來轉於法輪，彼時六十八百千梵天發阿耨多羅三藐三菩提心，作如是言：『此真是佛，于眾生中最尊最勝。』作如是愿言：『我來世得成就如是智慧威德。』是名如來方便。

「善男子！我先於說示現眾生十業因緣，或是菩薩、或是如來，於此十中示現方便，唯有智者能知是義。善男子！不應生念，謂菩薩當有微細之罪。若菩薩成就如是微細不善之法坐于道場成阿耨多羅三藐三菩提者，無有是處。何以故？善男子！如來成就一切善法、斷一切不善法，無有生死業報習氣，若有遺余不斷滅者，無有是處，何況有障礙業報。善男子！若有眾生謂無業報不信業報，為是眾生示現業報因緣。如來實無業報，我是法王尚受業報，況餘眾生而不受耶？為彼眾生作如是示現，是故如來自現業緣。善男子！如來無有一切業障。譬如書師善學書論教諸幼童，隨諸幼童贊諸書章，非是書師于諸書章有障礙也。書師作如是念：『彼諸幼童當隨我學。』善男子！彼書師非為不達故作如是唱。善男子！如來亦復如是，於一切法善學已，如是說如是示，為餘眾生令行業清凈故。善男子！譬如大藥師，善能療治一切諸病。自

【現代漢語翻譯】現代漢語譯本：

'先前並沒有心能來邀請佛陀。善男子！由於眾生依賴梵王（Brahmā，印度教的創造之神），爲了讓眾生脫離對梵王的依賴，需要等待他的勸請，以梵王為證。善男子！那時梵王勸請如來轉法輪（Dharmacakra，佛陀的教法），當時有六十八百千梵天（Brahmā deva，梵天的天神）發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），他們這樣說道：『這真是佛陀，在眾生中最尊貴最殊勝。』他們這樣發願：『我來世也要成就這樣的智慧和威德。』這被稱為如來的方便法門。

'善男子！我先前在說法時，示現眾生的十業因緣（karma hetu，行為的因果關係），無論是菩薩還是如來，在這十種因緣中示現方便，只有智者才能理解其中的含義。善男子！不應該產生這樣的想法，認為菩薩會有微小的罪過。如果菩薩成就了這樣微小的惡法，卻能在道場成就阿耨多羅三藐三菩提，這是不可能的。為什麼呢？善男子！如來成就了一切善法，斷除了一切不善法，沒有生死業報的習氣，如果還有遺留未斷滅的，這是不可能的，更何況會有障礙業報呢。善男子！如果有眾生認為沒有業報，不相信業報，爲了這些眾生，我示現業報的因緣。如來實際上沒有業報，我作為法王尚且示現受業報，何況其他眾生不受業報呢？爲了那些眾生，我才這樣示現，所以如來才示現業緣。善男子！如來沒有任何業障。譬如一位書法老師，精通書法理論，教導兒童，隨著兒童讚美書中的章節，並不是說書法老師在這些章節上有障礙。書法老師這樣想：『這些兒童應當跟隨我學習。』善男子！那位書法老師並不是因為不通達才這樣說。善男子！如來也是這樣，對於一切法都精通了，才這樣說，這樣示現，爲了讓其他眾生修行清凈。善男子！譬如一位偉大的藥師，善於治療一切疾病。' English version:

'There was no mind that could come to invite the Buddha first. Good man! Because sentient beings rely on Brahmā (the Hindu god of creation), in order to make sentient beings detach from their reliance on Brahmā, it is necessary to wait for his invitation, using Brahmā as a witness. Good man! At that time, Brahmā invited the Tathāgata to turn the Dharma wheel (Dharmacakra, the Buddha's teachings), and at that time, sixty-eight hundred thousand Brahmā devas (gods of the Brahma realm) generated the mind of anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment), saying: 『This is truly the Buddha, the most honored and supreme among sentient beings.』 They made this vow: 『In my future life, may I also achieve such wisdom and majestic virtue.』 This is called the Tathāgata's skillful means.

'Good man! I previously, when teaching, demonstrated the ten karmic causes and conditions (karma hetu, the cause and effect of actions) of sentient beings. Whether it is a Bodhisattva or a Tathāgata, in these ten causes and conditions, skillful means are demonstrated, and only the wise can understand the meaning. Good man! One should not have the thought that a Bodhisattva might have subtle faults. If a Bodhisattva were to achieve such subtle unwholesome dharmas and yet attain anuttarā-samyak-saṃbodhi in the place of enlightenment, it would be impossible. Why? Good man! The Tathāgata has achieved all wholesome dharmas, has cut off all unwholesome dharmas, and has no residual habits of karmic retribution of birth and death. If there were any remaining that were not cut off, it would be impossible, let alone having obstructive karmic retribution. Good man! If there are sentient beings who believe there is no karmic retribution and do not believe in karmic retribution, for these sentient beings, I demonstrate the causes and conditions of karmic retribution. The Tathāgata actually has no karmic retribution. I, as the Dharma King, still demonstrate receiving karmic retribution, how much more so would other sentient beings not receive karmic retribution? For those sentient beings, I demonstrate in this way, and therefore the Tathāgata demonstrates karmic causes. Good man! The Tathāgata has no karmic obstacles. For example, a calligraphy teacher, who is well-versed in calligraphy theory, teaches children. As the children praise the chapters in the book, it does not mean that the calligraphy teacher has obstacles in those chapters. The calligraphy teacher thinks: 『These children should follow me to learn.』 Good man! That calligraphy teacher does not speak in this way because he is not knowledgeable. Good man! The Tathāgata is also like this. Having mastered all dharmas, he speaks and demonstrates in this way, in order to purify the practices of other sentient beings. Good man! It is like a great physician, who is skilled in curing all diseases.'

【English Translation】 'There was no mind that could come to invite the Buddha first. Good man! Because sentient beings rely on Brahma (the Hindu god of creation), in order to make sentient beings detach from their reliance on Brahma, it is necessary to wait for his invitation, using Brahma as a witness. Good man! At that time, Brahma invited the Tathagata to turn the Dharma wheel (Dharmacakra, the Buddha's teachings), and at that time, sixty-eight hundred thousand Brahma devas (gods of the Brahma realm) generated the mind of anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), saying: 『This is truly the Buddha, the most honored and supreme among sentient beings.』 They made this vow: 『In my future life, may I also achieve such wisdom and majestic virtue.』 This is called the Tathagata's skillful means. 'Good man! I previously, when teaching, demonstrated the ten karmic causes and conditions (karma hetu, the cause and effect of actions) of sentient beings. Whether it is a Bodhisattva or a Tathagata, in these ten causes and conditions, skillful means are demonstrated, and only the wise can understand the meaning. Good man! One should not have the thought that a Bodhisattva might have subtle faults. If a Bodhisattva were to achieve such subtle unwholesome dharmas and yet attain anuttara-samyak-sambodhi in the place of enlightenment, it would be impossible. Why? Good man! The Tathagata has achieved all wholesome dharmas, has cut off all unwholesome dharmas, and has no residual habits of karmic retribution of birth and death. If there were any remaining that were not cut off, it would be impossible, let alone having obstructive karmic retribution. Good man! If there are sentient beings who believe there is no karmic retribution and do not believe in karmic retribution, for these sentient beings, I demonstrate the causes and conditions of karmic retribution. The Tathagata actually has no karmic retribution. I, as the Dharma King, still demonstrate receiving karmic retribution, how much more so would other sentient beings not receive karmic retribution? For those sentient beings, I demonstrate in this way, and therefore the Tathagata demonstrates karmic causes. Good man! The Tathagata has no karmic obstacles. For example, a calligraphy teacher, who is well-versed in calligraphy theory, teaches children. As the children praise the chapters in the book, it does not mean that the calligraphy teacher has obstacles in those chapters. The calligraphy teacher thinks: 『These children should follow me to learn.』 Good man! That calligraphy teacher does not speak in this way because he is not knowledgeable. Good man! The Tathagata is also like this. Having mastered all dharmas, he speaks and demonstrates in this way, in order to purify the practices of other sentient beings. Good man! It is like a great physician, who is skilled in curing all diseases.'

無有病，見諸病人而於其前自服苦藥。諸病人見是藥師服苦藥已，然後效服，各得除病。善男子！如來亦復如是，自除一切煩惱病已，於一切法無有障礙，能示現一切法，以是不善業故得如是報。現如是緣，欲令眾生除一切身口意業障行於凈行。善男子！譬如長者子、若居士子，父母愛念與其乳母。時此乳母無有病痛，為嬰兒故自服苦藥，欲令乳得清凈。善男子！如來亦復如是，是一切世界之父，為教化不知業報眾生故，如來無病而為眾生示現作病，以是業故得如是報，以此業故得如是報。眾生聞已心生驚畏，除諸惡業不作惡緣。」

佛復告智勝菩薩：「善男子！乃往過去世遇然燈佛，時有五百賈人為求珍寶入于大海。善男子！時賈人中有一惡人——多懷奸偽，常行惡業初無悔心，善知兵法恒為寇賊，奪他財物以為產業——狀如賈人，共諸賈人同載一船。時彼惡人如是思惟：『此諸賈人大得珍寶，我今當殺此諸賈人，取其珍寶還閻浮提。』如是思惟已欲殺諸人。善男子！爾時有人名曰大悲，于彼眾中作大導師。時彼導師于夜夢中，見海鬼神來作是言：『汝此眾中有一惡人，如是相貌，恒為寇賊劫他財物。彼人今生如是噁心：「我當殺此五百人已，取其財物還閻浮提。」若此惡人得遂本心殺五百人者，作大惡逆業

【現代漢語翻譯】現代漢語譯本沒有疾病，（佛）看到那些病人，就在他們面前自己服用苦藥。那些病人看到藥師（佛）服用了苦藥后，然後也跟著服用，各自都消除了疾病。善男子！如來也是這樣，自己消除了所有煩惱的疾病後，對於一切法都沒有障礙，能夠示現一切法，因為這個不善的業而得到這樣的果報。示現這樣的因緣，是想讓眾生消除一切身口意業的障礙，修行清凈的行為。善男子！譬如長者的兒子，或者居士的兒子，父母愛念他，給他找了乳母。這時這個乳母沒有病痛，爲了嬰兒的緣故自己服用苦藥，想要讓乳汁清凈。善男子！如來也是這樣，是一切世界的父親，爲了教化那些不知道業報的眾生，如來沒有疾病卻爲了眾生示現生病，因為這個業而得到這樣的果報，因為這個業而得到這樣的果報。眾生聽了之後心生驚畏，消除各種惡業，不做惡的因緣。

佛又告訴智勝菩薩：『善男子！在過去世，遇到然燈佛（Dipamkara Buddha），當時有五百個商人爲了尋求珍寶進入大海。善男子！當時商人們中有一個惡人——他心懷奸詐虛偽，常常做惡事，從來沒有悔改之心，精通兵法，經常做強盜，搶奪別人的財物作為自己的產業——他偽裝成商人，和商人們同乘一條船。當時那個惡人這樣想：『這些商人得到了很多珍寶，我現在應當殺了這些商人，拿走他們的珍寶回到閻浮提（Jambudvipa）。』這樣想完就想要殺害這些人。善男子！當時有一個人名叫大悲，在他們之中做大導師。當時那個導師在夜裡夢中，看到海鬼神來對他說：『你們這些人中有一個惡人，長成這樣，經常做強盜搶奪別人的財物。那個人現在生起這樣的噁心：「我應當殺了這五百人，拿走他們的財物回到閻浮提。」如果這個惡人得逞，殺了五百人，就會造下極大的惡逆之業。

【English Translation】 English version Without illness, (the Buddha) sees those who are ill and takes bitter medicine in front of them. Those who are ill, seeing the Medicine Master (Buddha) take the bitter medicine, then follow suit, and each is cured of their illness. Good man! The Tathagata is also like this, having eliminated all the illnesses of afflictions, has no obstacles to all dharmas, and is able to manifest all dharmas. Because of this unwholesome karma, he receives such a retribution. Manifesting such a condition is to cause sentient beings to eliminate all the obstacles of body, speech, and mind karma, and to practice pure conduct. Good man! For example, the son of an elder or the son of a householder, his parents love and cherish him and provide him with a wet nurse. At this time, this wet nurse has no illness, but for the sake of the infant, she takes bitter medicine herself, wanting to purify the milk. Good man! The Tathagata is also like this, the father of all worlds. In order to teach sentient beings who do not know about karmic retribution, the Tathagata, without illness, manifests illness for the sake of sentient beings. Because of this karma, he receives such a retribution, because of this karma, he receives such a retribution. When sentient beings hear this, they become fearful, eliminate all evil karma, and do not create evil conditions.

The Buddha then told Bodhisattva Wisdom Victory: 『Good man! In the past, in a previous life, I encountered Dipamkara Buddha. At that time, there were five hundred merchants who entered the great ocean in search of treasures. Good man! Among those merchants, there was an evil person—he was deceitful and treacherous, always doing evil deeds, never having a heart of repentance, skilled in military tactics, and often acted as a robber, seizing the wealth of others as his own property—he disguised himself as a merchant and boarded the same ship with the other merchants. At that time, that evil person thought: 『These merchants have obtained many treasures. Now I should kill these merchants, take their treasures, and return to Jambudvipa.』 Having thought this, he wanted to kill these people. Good man! At that time, there was a person named Great Compassion, who acted as the great guide among them. At that time, that guide, in a dream during the night, saw a sea ghost come and say to him: 『Among your group, there is an evil person, with such an appearance, who often acts as a robber, seizing the wealth of others. That person now has such an evil thought: 「I should kill these five hundred people, take their wealth, and return to Jambudvipa.」 If this evil person succeeds and kills the five hundred people, he will create a great evil and rebellious karma.』

。何以故？此五百人皆是向阿耨多羅三藐三菩提不退轉菩薩。若此惡人殺諸菩薩，以此業緣障礙罪故，一一菩薩從初發心乃至成阿耨多羅三藐三菩提，爾時惡人于其中間常在地獄。汝為導師可作方便，令彼惡人不墮地獄，彼五百菩薩亦復可得全其身命。』善男子！爾時大悲導師如是思惟：『作何方便令彼惡人不墮地獄，五百菩薩全其身命？』作如是思惟已，乃不向一人說是事也。爾時待風，余有七日當還閻浮提。七日過已如是思惟：『更無方便，唯有除此一惡人者，爾乃可令此五百人得全身命。』復作是念：『若我向餘人說，此五百人當生噁心。生噁心已殺此惡人，彼諸人等當墮惡道。』善男子！大悲導師如是思惟：『我今當自殺之。我以殺此人故，雖百千劫墮惡道中受地獄苦，我能忍之。不令惡人害五百菩薩，作此惡緣受地獄苦。』善男子！爾時大悲導師生哀愍心作是方便，吾護五百人故害此惡人。是時導師即以𥎞牟刺殺惡人，令諸賈人安隱得還至閻浮提。

「善男子！汝勿有疑。爾時導師，則我身是也。五百賈人，此賢劫中五百菩薩是也，當於此劫中成阿耨多羅三藐三菩提。善男子！我于爾時行方便大悲故，即得超越百千劫生死之難。時彼惡人命終之後，生善道天上。善男子！汝今當知，勿謂菩薩有如是障

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為這五百人都是向阿耨多羅三藐三菩提（無上正等正覺）不退轉的菩薩。如果這個惡人殺害這些菩薩，因為這個業緣障礙的罪過，每一個菩薩從最初發心直到成就阿耨多羅三藐三菩提，這個惡人在這期間都會常在地獄中。你作為導師可以想辦法，讓那個惡人不墮地獄，那五百菩薩也可以保全他們的性命。』善男子！當時大悲導師這樣思惟：『用什麼方法才能讓那個惡人不墮地獄，五百菩薩保全性命呢？』這樣思惟之後，他沒有向任何人說這件事。當時等待風，還有七天就要回到閻浮提（我們所居住的世界）。七天過後，他這樣思惟：『沒有其他辦法了，只有除掉這個惡人，才能讓這五百人保全性命。』他又想：『如果我向其他人說，這五百人會生起噁心。生起噁心后殺了這個惡人，那些人就會墮入惡道。』善男子！大悲導師這樣思惟：『我現在應當親自殺了他。我因為殺了這個人，即使在百千劫中墮入惡道，受地獄的苦，我也能忍受。不能讓惡人傷害五百菩薩，造下這個惡緣而受地獄的苦。』善男子！當時大悲導師生起哀憫之心，想出這個辦法，爲了保護五百人而殺害這個惡人。當時導師就用𥎞牟刺（一種短劍）殺了惡人，讓商人們平安地回到閻浮提。『善男子！你不要疑惑。當時的導師，就是我的前身。那五百商人，就是賢劫（我們所處的這個時期）中的五百菩薩，他們將在這個劫中成就阿耨多羅三藐三菩提。善男子！我當時因為行方便大悲，就超越了百千劫生死的苦難。當時那個惡人死後，轉生到善道的天上。善男子！你現在應當知道，不要認為菩薩會有這樣的障礙。

【English Translation】 English version: Why is that? Because these five hundred people are all Bodhisattvas who will not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment). If this evil person kills these Bodhisattvas, due to the karmic obstruction of this sin, each Bodhisattva from their initial aspiration until they achieve Anuttara-samyak-sambodhi, this evil person will constantly be in hell during that time. You, as a guide, can devise a way to prevent that evil person from falling into hell, and those five hundred Bodhisattvas can also preserve their lives.』 Good man! At that time, the great compassionate guide thought thus: 『What method can I use to prevent that evil person from falling into hell, and for the five hundred Bodhisattvas to preserve their lives?』 After thinking this way, he did not tell anyone about this matter. At that time, waiting for the wind, there were seven days left before returning to Jambudvipa (the world we inhabit). After seven days had passed, he thought thus: 『There is no other way, only by eliminating this one evil person can these five hundred people preserve their lives.』 He also thought: 『If I tell others, these five hundred people will develop evil intentions. After developing evil intentions, they will kill this evil person, and those people will fall into evil realms.』 Good man! The great compassionate guide thought thus: 『I should kill him myself now. Because I killed this person, even if I fall into evil realms for hundreds of thousands of kalpas, suffering the pain of hell, I can endure it. I cannot let the evil person harm five hundred Bodhisattvas, creating this evil karmic connection and suffering the pain of hell.』 Good man! At that time, the great compassionate guide developed a compassionate heart and devised this method, killing this evil person to protect the five hundred people. At that time, the guide used a 𥎞牟刺 (a short sword) to kill the evil person, allowing the merchants to safely return to Jambudvipa. 『Good man! Do not have any doubts. The guide at that time was my former self. Those five hundred merchants are the five hundred Bodhisattvas in this Bhadrakalpa (the current eon), and they will achieve Anuttara-samyak-sambodhi in this eon. Good man! At that time, because I practiced expedient great compassion, I transcended the suffering of birth and death for hundreds of thousands of kalpas. At that time, after that evil person died, he was reborn in the good realm of heaven. Good man! You should know now, do not think that Bodhisattvas have such obstacles.

礙業報。而得超越百千劫生死之難，即時是菩薩方便力也。

「善男子！如來為一切眾生故而作是方便，示現佉違羅刺。善男子！爾時佉違羅刺刺如來足，善男子！佛神力故令刺入足。何以故？如來金剛之身無能壞者。善男子！昔舍衛城中有二十人，皆是最後邊身。彼二十人更有怨家二十人，各各思惟：『我當爲作親友而至其舍，奪其命根，不向人說。』善男子！彼時二十最後身者，及二十怨家人，以佛神力故共至佛所。善男子！如來爾時為調伏是四十人故，于大眾中告大目揵連言：『今此地中出佉違羅刺欲刺吾右足。』未至足之間，此佉違羅刺即從地出長一肘。當出之時，目連白佛言：『世尊！我今當取此刺擲著他方世界。』佛告目連：『非汝所能。此佉違羅刺今在此地，汝不能拔。』爾時目連以大神力前拔此刺，於時三千大千世界皆大震動，一切世界隨刺而舉，不能動刺乃至一毛。善男子！爾時如來以神通力上四天王，彼佉違羅刺亦隨佛去。爾時如來複至三十三天、夜摩天、兜術天、化樂天、他化自在天，刺亦隨去；乃至梵天亦復如是。爾時如來從梵天還至閻浮提舍衛城中本所坐處，刺亦逐還至此地中豎向如來。爾時如來即以右手捉佉違羅刺，左手安地右腳踏之，爾時三千大千世界皆大震動。時尊者阿難即

【現代漢語翻譯】現代漢語譯本能障礙業報，從而超越百千劫生死之苦，這即是菩薩的方便之力。

『善男子！如來爲了所有眾生而施展這種方便，示現佉違羅刺（一種刺）的場景。善男子！當時佉違羅刺刺入瞭如來的腳，善男子！由於佛的神力，使得刺能刺入腳。為什麼呢？因為如來的金剛之身是無法被破壞的。善男子！過去在舍衛城中有二十個人，他們都是最後一次投生。這二十人各有二十個仇家，他們各自想著：『我應當裝作親友去他們家，奪取他們的性命，不告訴任何人。』善男子！當時這二十個最後身的人，以及他們的二十個仇家，由於佛的神力，一同來到了佛的住所。善男子！如來當時爲了調伏這四十個人，在大眾中告訴大目犍連說：『現在這地上會生出佉違羅刺，想要刺我的右腳。』在刺還未碰到腳的時候，這佉違羅刺就從地裡長出一肘長。當刺長出來的時候，目連對佛說：『世尊！我現在應當拿起這刺，把它扔到其他世界。』佛告訴目連：『這不是你所能做到的。這佉違羅刺現在就在這裡，你拔不起來。』當時目連用大神力去拔這刺，當時三千大千世界都發生大震動，一切世界都隨著刺而舉起，卻不能動刺哪怕一根毫毛。善男子！當時如來用神通力上升到四天王天，那佉違羅刺也隨著佛去了。當時如來又到了三十三天、夜摩天、兜率天、化樂天、他化自在天，刺也跟著去了；乃至梵天也是這樣。當時如來從梵天回到閻浮提舍衛城中原來的座位，刺也跟著回到這地上，豎立在如來面前。當時如來就用右手抓住佉違羅刺，左手按在地上，右腳踩在刺上，當時三千大千世界都發生大震動。當時尊者阿難就』

【English Translation】 English version can obstruct karmic retribution, thereby transcending the suffering of birth and death for hundreds of thousands of kalpas; this is the expedient power of a Bodhisattva.

'Good man! The Tathagata, for the sake of all sentient beings, employs this expedient means, manifesting the scene of a Khavira thorn (a type of thorn). Good man! At that time, the Khavira thorn pierced the Tathagata's foot. Good man! Due to the Buddha's divine power, the thorn was able to penetrate the foot. Why is that? Because the Tathagata's diamond body cannot be destroyed. Good man! In the past, in the city of Shravasti, there were twenty people, all of whom were in their last rebirth. These twenty people each had twenty enemies, and each of them thought: 'I should pretend to be a friend and go to their homes, take their lives, and tell no one.' Good man! At that time, these twenty people in their last rebirth, and their twenty enemies, due to the Buddha's divine power, all came to the Buddha's dwelling. Good man! The Tathagata, at that time, in order to subdue these forty people, told Mahamaugalyayana in the assembly: 'Now, from this ground, a Khavira thorn will emerge, intending to pierce my right foot.' Before the thorn reached the foot, this Khavira thorn grew one cubit long from the ground. When the thorn emerged, Maudgalyayana said to the Buddha: 'World Honored One! I should now take this thorn and throw it into another world.' The Buddha told Maudgalyayana: 'This is not something you can do. This Khavira thorn is now here, and you cannot pull it out.' At that time, Maudgalyayana used his great divine power to pull out the thorn, and at that time, the three thousand great thousand worlds all greatly shook. All the worlds rose with the thorn, yet could not move the thorn even a hair's breadth. Good man! At that time, the Tathagata used his supernatural power to ascend to the Four Heavenly Kings, and the Khavira thorn also followed the Buddha. At that time, the Tathagata also went to the Thirty-three Heavens, the Yama Heaven, the Tushita Heaven, the Nirmanarati Heaven, and the Paranirmitavasavartin Heaven, and the thorn followed; even to the Brahma Heaven, it was the same. At that time, the Tathagata returned from the Brahma Heaven to the city of Shravasti in Jambudvipa, to his original seat, and the thorn also followed, standing upright before the Tathagata. At that time, the Tathagata grasped the Khavira thorn with his right hand, placed his left hand on the ground, and stepped on the thorn with his right foot, and at that time, the three thousand great thousand worlds all greatly shook. At that time, the Venerable Ananda then'

從坐起，偏袒右肩，為佛作禮，合掌向佛而作是言：『世尊！往昔作何等業得如是報？』佛告阿難：『我過去世入大海中，持𥎞刺人斷其命根。阿難！以此業緣得如是報。』善男子！我說是業緣已，彼時二十怨賊欲害二十人者作是思惟：『如來法王尚得如是惡業之報，況我等輩不受此報？』是二十人即從座起，頭面禮佛，作如是言：『我等今日向佛悔過，不敢覆藏。世尊！我先噁心欲害彼人，今重悔過不敢覆藏。』爾時世尊為彼人故，說作業緣及盡業緣。時二十人聞是法已即得正解，及四萬人亦得正解。是故如來示佉違羅刺刺足，是名如來方便。

「以何緣故，如來先無諸病，而從耆域藥王索優缽羅花嗅之令下。善男子！爾時如來制解脫戒未久，時有五百比丘是最後身，常在余諸林中修道。彼諸比丘得如是病，陳故之藥所不能治。彼諸比丘敬慎佛戒，不求余藥不服余藥。善男子！爾時如來如是思惟：『作何方便聽服余藥？若我聽者，彼諸比丘當求余藥當服余藥。何以故？若如來不聽者，后諸人輩當犯聖法。』是以如來行方便故，從耆域藥師求優缽羅花嗅之令下。時凈居天即至彼比丘眾中作如是言：『大德！可求余藥，莫守病而死。』比丘答言：『我等不敢違世尊教，我等不得自在，我等寧死不違佛教，我等不求

【現代漢語翻譯】現代漢語譯本從座位上起身，袒露右肩，向佛行禮，合掌對佛說道：『世尊！過去做了什麼樣的業，才得到這樣的果報？』佛告訴阿難：『我過去世在大海中，用魚叉刺人，斷絕他們的性命。阿難！因為這個業緣，我才得到這樣的果報。』善男子！我說完這個業緣后，當時二十個想要加害二十個人的怨賊這樣想：『如來法王尚且得到這樣的惡業果報，何況我們這些人不會受到這樣的果報呢？』這二十個人立刻從座位上起身，頭面頂禮佛陀，這樣說道：『我們今天向佛懺悔，不敢隱瞞。世尊！我們先前起了噁心想要加害那些人，現在再次懺悔，不敢隱瞞。』當時世尊爲了這些人，說了造業的因緣以及業盡的因緣。當時這二十個人聽了佛法后立刻得到了正確的理解，還有四萬人也得到了正確的理解。所以如來示現佉違羅（Khā-vi-ra，一種刺）刺傷腳，這叫做如來的方便法門。『因為什麼緣故，如來先前沒有疾病，卻向耆域（Jīvaka，一位名醫）藥王索要優缽羅花（utpala，青蓮花）聞嗅，使其下泄？』善男子！當時如來制定解脫戒不久，當時有五百位比丘是最後一次受生，常常在其他樹林中修行。這些比丘得了這樣的疾病，用舊有的藥物不能治好。這些比丘敬畏謹慎佛的戒律，不尋求其他藥物，也不服用其他藥物。善男子！當時如來這樣思考：『用什麼方便允許他們服用其他藥物呢？如果我允許，這些比丘就會尋求其他藥物，就會服用其他藥物。為什麼呢？如果如來不允許，後世的人就會違犯聖法。』因此如來爲了方便，向耆域藥師求取優缽羅花聞嗅，使其下泄。當時凈居天（Śuddhāvāsa，色界天）就來到那些比丘的僧團中，這樣說道：『大德！可以尋求其他藥物，不要守著病而死。』比丘回答說：『我們不敢違背世尊的教誨，我們不能自己做主，我們寧願死也不違背佛教，我們不尋求

【English Translation】 English version Rising from his seat, baring his right shoulder, he bowed to the Buddha, and with palms joined, spoke to the Buddha, saying: 『World Honored One! What kind of karma did you perform in the past to receive such a retribution?』 The Buddha told Ananda: 『In my past life, I was in the great ocean, and I used a harpoon to stab people, cutting off their life force. Ananda! Because of this karmic connection, I received such a retribution.』 Good man! After I spoke of this karmic connection, at that time, twenty bandits who wanted to harm twenty people thought: 『Even the Dharma King, the Tathagata, receives such retribution for evil karma, how much more so will we not receive such retribution?』 These twenty people immediately rose from their seats, bowed their heads to the Buddha, and said: 『Today we repent to the Buddha, and dare not conceal anything. World Honored One! We previously had evil intentions to harm those people, and now we repent again, and dare not conceal anything.』 At that time, the World Honored One, for the sake of these people, spoke of the causes of karma and the causes of the exhaustion of karma. At that time, these twenty people, after hearing the Dharma, immediately gained correct understanding, and forty thousand people also gained correct understanding. Therefore, the Tathagata showed Khā-vi-ra (a kind of thorn) piercing his foot, this is called the Tathagata's expedient means. 『For what reason, did the Tathagata, who previously had no illness, ask Jīvaka (a famous physician), the king of medicine, for an utpala (blue lotus) flower to smell and cause a bowel movement?』 Good man! At that time, the Tathagata had not long established the precepts of liberation, and at that time, there were five hundred monks who were in their last life, and were always practicing in other forests. These monks contracted such illnesses that could not be cured by old medicines. These monks revered and were cautious of the Buddha's precepts, and did not seek other medicines, nor did they take other medicines. Good man! At that time, the Tathagata thought: 『What expedient means can I use to allow them to take other medicines? If I allow it, these monks will seek other medicines, and will take other medicines. Why? If the Tathagata does not allow it, later generations will violate the holy Dharma.』 Therefore, the Tathagata, for the sake of expediency, asked the physician Jīvaka for an utpala flower to smell and cause a bowel movement. At that time, the Śuddhāvāsa (Pure Abode) gods came to the assembly of those monks and said: 『Great Virtues! You can seek other medicines, do not hold onto your illness and die.』 The monks replied: 『We dare not disobey the teachings of the World Honored One, we are not free to do as we please, we would rather die than disobey the Buddha's teachings, we do not seek

盈長好藥。』如是說已，凈居天子語諸比丘言：『大德！如來法王求余好藥、舍陳故藥。諸大德可求余藥。』諸比丘聞語已，除去疑心更求余藥，更服余藥然後除病，除病已不過七日證阿羅漢果。善男子！若如來不求余藥，彼諸比丘亦不求余藥。若不求余藥，能除諸病及斷諸結證於阿羅漢果者，無有是處。是名如來方便。

「以何緣故，如來入城乞食空缽而出？善男子！如來無有業障，爾時如來矜愍護念當來比丘，或有比丘入于城邑聚落乞食，自無福德乞食不得。彼比丘當作是念：『如來世尊功德成就，入城乞食空缽而出，何況我等善根微薄？我等不應以乞食不得而生憂惱熱。』是故如來示現入城乞食空缽而出。善男子！汝若謂惡魔波旬能覆蔽城中長者婆羅門心故，乃至不與一摶食者，善男子！莫作斯觀。何以故？惡魔波旬不能斷絕如來食也。爾時佛神力故，令惡魔波旬覆蔽彼城中人，非是惡魔力之所能。我于爾時都無業障，為化彼眾生故，示現空缽而出。爾時我及比丘僧不得食已，一切魔天及諸餘天作如是念：『佛及眾僧不得食已，頗有憂耶？』即于其夜見佛及僧，乃至無有一念憂惱，心亦不高亦復不下，如前後亦如是。善男子！爾時有七千天子，傾向如來生信敬心。我於是時即為說法，於一切法得法眼凈。

【現代漢語翻譯】現代漢語譯本：『盈長好藥。』這樣說完后，凈居天子（Suddhavasa Deva，色界天眾）對眾比丘說：『大德！如來法王（Dharmaraja，佛的尊稱）尋求更好的藥，捨棄陳舊的藥。諸位大德可以尋求其他的藥。』眾比丘聽了這話后，消除了疑慮，轉而尋求其他的藥，服用其他的藥后，病就痊癒了，痊癒后不超過七天就證得了阿羅漢果（Arhat，斷盡煩惱的聖者）。善男子！如果如來不尋求其他的藥，那些比丘也不會尋求其他的藥。如果不尋求其他的藥，還能消除各種疾病以及斷除各種煩惱結，證得阿羅漢果，這是不可能的。這叫做如來的方便（Upaya，善巧的方法）。

『因為什麼緣故，如來進入城中乞食卻空缽而出呢？』善男子！如來沒有業障（Karma，行為的果報），當時如來是憐憫和護念未來的比丘，或許有比丘進入城邑村落乞食，因為自己沒有福德而乞食不到。那些比丘會這樣想：『如來世尊功德圓滿，進入城中乞食卻空缽而出，何況我們這些善根微薄的人呢？我們不應該因為乞食不到而產生憂愁煩惱。』因此如來示現進入城中乞食卻空缽而出。善男子！如果你認為惡魔波旬（Mara Papiyas，欲界魔王）能夠遮蔽城中長者婆羅門的心，以至於不給一團食物，善男子！不要這樣認為。為什麼呢？惡魔波旬不能斷絕如來的食物。當時是佛的神力，讓惡魔波旬遮蔽了城中人的心，而不是惡魔的力量所能做到的。我當時沒有任何業障，爲了教化那些眾生，才示現空缽而出。當時我和比丘僧沒有得到食物后，一切魔天以及其他諸天都這樣想：『佛和僧眾沒有得到食物，會憂愁嗎？』當晚他們看到佛和僧眾，甚至沒有一絲憂愁煩惱，心境既不高也不低，和之前一樣。善男子！當時有七千天子，傾向如來，生起了信心和敬意。我當時就為他們說法，使他們在一切法中得到了法眼凈（Dharmacaksu，證悟真理的智慧）。

【English Translation】 English version: 'The medicine is abundant and good.' Having said this, the Suddhavasa Deva (Pure Abode Deva, a celestial being in the Form Realm) spoke to the monks, 'Venerable ones! The Tathagata, the Dharma King (Dharmaraja, an epithet for the Buddha), seeks better medicine, abandoning the old and stale. Venerable ones, you may seek other medicine.' Upon hearing these words, the monks removed their doubts and sought other medicine. Taking other medicine, their illnesses were cured, and within seven days of being cured, they attained the fruit of Arhatship (Arhat, a perfected being who has extinguished all defilements). Good man! If the Tathagata did not seek other medicine, those monks would not seek other medicine either. If they did not seek other medicine, it would be impossible for them to eliminate their various illnesses, sever their bonds of defilement, and attain the fruit of Arhatship. This is called the Tathagata's skillful means (Upaya, expedient methods).

'For what reason does the Tathagata enter the city for alms and return with an empty bowl?' Good man! The Tathagata has no karmic obstructions (Karma, the law of cause and effect). At that time, the Tathagata was compassionate and mindful of future monks. Perhaps there would be monks who, entering cities and villages for alms, would not receive any food due to their lack of merit. Those monks would think, 'The World Honored One, the Tathagata, who has perfected his merits, enters the city for alms and returns with an empty bowl. How much more so should we, who have meager roots of goodness, not be distressed or troubled by not receiving alms?' Therefore, the Tathagata demonstrates entering the city for alms and returning with an empty bowl. Good man! If you think that Mara Papiyas (the demon king of the Desire Realm) can obscure the minds of the elders and Brahmins in the city, so that they do not give even a morsel of food, good man! Do not think in this way. Why? Mara Papiyas cannot cut off the Tathagata's food. At that time, it was due to the Buddha's divine power that Mara Papiyas obscured the minds of the people in the city, not by Mara's own power. At that time, I had no karmic obstructions. It was to transform those beings that I demonstrated returning with an empty bowl. When I and the monastic community did not receive food, all the Mara Devas and other Devas thought, 'If the Buddha and the Sangha do not receive food, will they be worried?' That night, they saw the Buddha and the Sangha, and there was not even a single thought of worry or distress. Their minds were neither high nor low, just as before. Good man! At that time, seven thousand Devas turned towards the Tathagata, generating faith and respect. At that time, I spoke the Dharma for them, and they attained the pure Dharma Eye (Dharmacaksu, the wisdom of realizing the truth) in all dharmas.

善男子！彼時婆羅門長者，其後不久又聞世尊有大威德，生渴仰心即至佛所，頭面作禮向佛悔過。彼時如來即為其說四聖諦法，一說法時有二萬人於一切法中得法眼凈。是故如來入城乞食空缽而出，是名如來方便。

「以何緣故，旃遮婆羅門女以木杅系腹誹謗如來，而作是言：『由沙門瞿曇令我妊身，應當與我衣被飲食。』善男子！如來於此事中都無業障。若有業障，我能擲此旃遮婆羅門女置恒河沙世界之外。如來以方便故現此業障，為化不知解眾生故。何以故？當來之世有諸比丘於我法中出家學道，爾時或為他人所謗，以是緣故心生慚愧，或不樂佛法舍戒還俗。彼諸比丘若被謗已當念如來，如來成就一切善法具大威德尚被誹謗，而況我等不被誹謗，思念是已則除慚愧，除慚愧已當得修習凈妙梵行。善男子！旃遮婆羅門女常為惡業所覆故性多不信，今此女身於佛法中不得調伏，常為惡業之所覆蔽，乃至夢中亦生誹謗，覺已心喜。此女人中命終當墮地獄。善男子！我能以余方便除此女人諸不善業，令度生死能為作救。善男子！或時如來不救餘人。何以故？如來於一切眾生無有偏心，是名如來方便。

「以何緣故，諸婆羅門殺婆羅門女孫陀利，埋祇洹園塹中？善男子！如來是時知有是事，舍而不說。如來成就

一切智心無有障礙，能以神力可令此刀不入女身。我于爾時知孫陀利女命根將盡必為他殺，以此方便令諸外道不善彰露墮不如處。如此諸事唯佛知之安住是事，令多眾生生清凈心增益善根。爾時如來七日不入舍衛大城。不入城已，爾時調伏六十億天過七日已，諸天世人集會共來至於我所。爾時如來為四眾說法，聞說法已有八萬四千人于諸法中得法眼凈。是名如來方便。

「以何緣故，如來及僧在於婆羅門毗蘭若聚落三月之中食馬麥耶？善男子？我于昔時知此婆羅門，必舍初始請佛僧心不給飲食，而故往受請。何以故？為彼五百馬故。此五百馬于先世中，已學菩薩乘、已曾供養過去諸佛，近惡知識作惡業緣，惡業緣故墮畜生中。五百馬中有一大馬名曰日藏，是大菩薩。是日藏菩薩於過去世在人道中，已曾勸是五百小馬發菩提心，為欲度此五百馬故現生馬中。由大馬威德故，令五百馬自識宿命，本所失心而令還得。善男子！我愍彼五百菩薩墮馬中者，欲令得脫離於畜生，是故如來知故受請。善男子！是時五百馬減所食麥半持施僧，大馬半分奉施如來。爾時大馬為五百馬，以馬音聲而為說法亦教誨過：『今當禮佛及比丘僧。』說此事已復作是言：『汝等當以所食半分供養于僧。』爾時五百馬悔過已，于佛及僧生凈信心

【現代漢語翻譯】現代漢語譯本『一切智慧的心沒有障礙，能夠用神通使這把刀不能進入女人的身體。我那時知道孫陀利（Sundari）女的命根將盡，必定會被他人殺害，用這種方法使那些外道的不善行為暴露出來，墮入不好的境地。這些事情只有佛才能知道，安住于這些事情，使眾多眾生生起清凈心，增長善根。』那時，如來七天沒有進入舍衛（Sravasti）大城。不入城后，那時調伏了六十億天人，過了七天後，諸天世人一同來到我這裡。那時，如來為四眾說法，聽聞說法后，有八萬四千人在諸法中得到法眼清凈。這叫做如來的方便。『因為什麼緣故，如來和僧眾在婆羅門毗蘭若（Veranja）聚落三個月之中吃馬麥呢？善男子，我過去知道這個婆羅門，必定會捨棄最初請佛僧的心，不給飲食，而故意前往接受邀請。為什麼呢？爲了那五百匹馬的緣故。這五百匹馬在過去世中，已經學習菩薩乘，曾經供養過去諸佛，因為親近惡知識而造作惡業，因為惡業的緣故墮入畜生道中。五百匹馬中有一匹大馬名叫日藏（Suryagarbha），是大菩薩。這日藏菩薩在過去世在人道中，曾經勸這五百匹小馬發菩提心，爲了度化這五百匹馬的緣故，現生在馬中。由於大馬的威德，使五百匹馬自己認識到宿命，使原本失去的心重新獲得。善男子，我憐憫那五百位墮入馬中的菩薩，想要讓他們脫離畜生道，所以如來明知故受邀請。善男子，那時五百匹馬將所吃麥的一半拿出來佈施給僧眾，大馬將一半奉獻給如來。那時大馬為五百匹馬，用馬的聲音為他們說法，也教導他們悔過：『現在應當禮佛和比丘僧。』說完這件事後又說：『你們應當將所吃的一半供養給僧眾。』那時五百匹馬悔過之後，對佛和僧眾生起了清凈的信心。

【English Translation】 English version 'The mind of all wisdom has no obstruction, and it can, through spiritual power, prevent this knife from entering a woman's body. At that time, I knew that the life force of Sundari (Sundari) would soon be exhausted and that she would certainly be killed by others. I used this method to expose the unwholesome actions of those heretics, causing them to fall into an unfavorable state. Only the Buddha knows these things, and by abiding in these matters, many sentient beings will generate pure minds and increase their roots of goodness.' At that time, the Tathagata did not enter the great city of Sravasti (Sravasti) for seven days. After not entering the city, at that time, having subdued sixty billion devas, after seven days, the devas and people of the world came together to where I was. At that time, the Tathagata preached the Dharma to the four assemblies, and after hearing the Dharma, eighty-four thousand people attained the purity of the Dharma eye in all dharmas. This is called the Tathagata's skillful means. 'For what reason did the Tathagata and the Sangha eat horse barley for three months in the Brahmin village of Veranja (Veranja)? Good man, I knew in the past that this Brahmin would certainly abandon his initial intention of inviting the Buddha and the Sangha, and would not provide food, yet I deliberately went to accept the invitation. Why? For the sake of those five hundred horses. These five hundred horses, in their past lives, had already studied the Bodhisattva path, had made offerings to past Buddhas, and because of associating with evil friends, they created evil karma. Because of this evil karma, they fell into the animal realm. Among the five hundred horses, there was a great horse named Suryagarbha (Suryagarbha), who was a great Bodhisattva. This Bodhisattva Suryagarbha, in his past life in the human realm, had encouraged these five hundred small horses to generate the Bodhi mind. For the sake of liberating these five hundred horses, he manifested in the form of a horse. Because of the great horse's power, the five hundred horses recognized their past lives and regained their original minds. Good man, I pitied those five hundred Bodhisattvas who had fallen into the form of horses, and I wanted to liberate them from the animal realm. Therefore, the Tathagata knowingly accepted the invitation. Good man, at that time, the five hundred horses took half of the barley they ate and offered it to the Sangha, and the great horse offered half to the Tathagata. At that time, the great horse spoke the Dharma to the five hundred horses in a horse's voice, and also taught them to repent: 'Now you should pay homage to the Buddha and the Bhikshu Sangha.' After saying this, he said again: 'You should offer half of what you eat to the Sangha.' At that time, after repenting, the five hundred horses generated pure faith in the Buddha and the Sangha.'

。過三月已，其後不久是五百馬命終生於兜術天上。彼五百天子即從天來至於佛所供養如來，爾時如來即為說法，聞說法已必定得成阿耨多羅三藐三菩提。彼時五百馬子善調伏其心，于將來世得辟支佛。彼日藏大馬于當來世供養無量諸佛，得成助菩提法，然後作佛，號曰善調如來、應供、正遍知。善男子！無有世中上妙美味而如來不得。善男子！如來雖食草木土塊瓦礫，三千大千世界中無如是味似如來所食草木土塊瓦礫味者。何以故？善男子！如來大人得味中上味相，若如來以最粗食著口中已，其所得味勝天妙食。善男子！以是故知如來所食最是勝妙。善男子！爾時阿難心生憂惱：『轉輪聖王種出家學道，如下賤人食此馬麥。』我于爾時見阿難心。見阿難心已即與阿難一粒麥，語阿難言：『汝嘗此麥味為何如？』阿難嘗已生希有心，白佛言：『世尊！我生王家長大王家，未曾得如是之味。』阿難食此麥已，七日七夜更不飲食無飢渴想。善男子！是故當知，是如來方便，非是業障。善男子！有沙門婆羅門持戒如我受他請已，而知請主荒迷不能供給，或不肯住。以是緣故，如來已所許處現必就請，及欲示現業報緣故。善男子！當知如來常法，雖受他請不得供給，不令請主墮于惡道。善男子！若彼五百比丘共如來夏安居食馬

【現代漢語翻譯】現代漢語譯本：過了三個月后不久，那五百匹馬就命終，轉生到了兜率天（Tusita Heaven）。那五百位天子隨即從天上來到佛陀所在之處，供養如來。當時，如來就為他們說法，聽聞佛法后，他們必定能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。那時，五百匹馬的後代善於調伏自己的心，在未來世將成為辟支佛（Pratyekabuddha，獨覺佛）。那匹名叫日藏的大馬，在未來世將供養無量諸佛，成就助菩提法，然後成佛，號為善調如來、應供、正遍知（Tathagata, Arhat, Samyak-sambuddha）。善男子！世間沒有哪種上等的美味是如來得不到的。善男子！如來即使吃草木、土塊、瓦礫，三千大千世界中也沒有任何味道能與如來所吃的草木、土塊、瓦礫的味道相似。為什麼呢？善男子！如來大人得到了味道中的上等味道的相，如果如來把最粗糙的食物放入口中，它所得到的味道也勝過天上的美味。善男子！因此應當知道，如來所吃的食物是最殊勝美妙的。善男子！當時，阿難（Ananda）心中生起憂惱：『轉輪聖王（Chakravartin）的後代出家學道，竟然像**人一樣吃這種馬麥。』我當時看到了阿難的心思。看到阿難的心思后，我就給了阿難一粒麥子，對阿難說：『你嚐嚐這麥子的味道如何？』阿難嘗過後，心中生起稀有之感，對佛說：『世尊！我生長在王家，從小在王家長大，從未得到過這樣的味道。』阿難吃了這麥子后，七天七夜不再飲食，也沒有飢渴的感覺。善男子！因此應當知道，這是如來的方便，而不是業障。善男子！有些沙門（Sramana）婆羅門（Brahmana）持戒像我一樣，接受別人的邀請后，如果知道請主愚昧無知，不能提供供養，或者不願意留下來。因為這個緣故，如來已經答應的地方必定前往應請，以及想要示現業報的緣故。善男子！應當知道，這是如來的常法，即使接受別人的邀請而得不到供養，也不會讓請主墮入惡道。善男子！如果那五百比丘和如來一起在夏季安居時吃馬麥，

【English Translation】 English version: After three months had passed, not long after, those five hundred horses died and were reborn in the Tusita Heaven. Those five hundred devaputras (heavenly beings) then came from the heavens to where the Buddha was, to make offerings to the Tathagata. At that time, the Tathagata then preached the Dharma for them, and after hearing the Dharma, they were certain to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the descendants of the five hundred horses were skilled in subduing their minds, and in the future, they will become Pratyekabuddhas (solitary Buddhas). That great horse named Sun-Store will, in the future, make offerings to immeasurable Buddhas, attain the Dharma of assisting Bodhi, and then become a Buddha, named the Tathagata, Arhat, Samyak-sambuddha, Well-Subdued. Good man! There is no supreme delicacy in the world that the Tathagata cannot obtain. Good man! Even if the Tathagata eats grass, wood, earth clods, and gravel, there is no taste in the three thousand great thousand worlds that is similar to the taste of the grass, wood, earth clods, and gravel that the Tathagata eats. Why is that? Good man! The great man, the Tathagata, has obtained the supreme taste among tastes. If the Tathagata puts the coarsest food in his mouth, the taste he obtains surpasses the heavenly delicacies. Good man! Therefore, it should be known that what the Tathagata eats is the most supreme and wonderful. Good man! At that time, Ananda felt worried: 『The descendants of a Chakravartin (wheel-turning king) have left home to study the Way, yet they eat this horse barley like ** people.』 At that time, I saw Ananda's thoughts. After seeing Ananda's thoughts, I gave Ananda a grain of barley and said to Ananda: 『Taste this barley, what is its flavor like?』 After Ananda tasted it, he felt a rare sensation and said to the Buddha: 『World Honored One! I was born and raised in a royal family, and I have never obtained such a taste.』 After Ananda ate this barley, he did not eat or drink for seven days and seven nights, and he had no feeling of hunger or thirst. Good man! Therefore, it should be known that this is the Tathagata's expedient means, not karmic obstacles. Good man! There are some Sramanas (ascetics) and Brahmanas (priests) who observe precepts like me. After accepting an invitation from others, if they know that the host is ignorant and cannot provide offerings, or if they are unwilling to stay. For this reason, the Tathagata will certainly go to the place he has already agreed to, and also because he wants to demonstrate the results of karma. Good man! It should be known that this is the Tathagata's constant practice. Even if he accepts an invitation from others and does not receive offerings, he will not cause the host to fall into evil paths. Good man! If those five hundred monks and the Tathagata eat horse barley during the summer retreat,

麥者，有四百比丘多見凈故生貪慾心。彼諸比丘若食細食增益欲心、若食粗食心則不為貪慾所覆。彼諸比丘過三月已，離淫慾心證阿羅漢果。善男子！為調伏五百比丘、度五百菩薩故，如來以方便力受三月食馬麥，非是業報。是名如來方便。

「以何緣故，如來十五日說戒時，告長老迦葉：『我今背痛。汝今說七覺支法。』善男子！爾時有八千天子以聲聞法而自調伏，在彼眾中和合共坐。善男子！彼諸天子於過去世是大迦葉所教化者，于佛法僧而不放逸。彼諸天子數聞迦葉比丘說七覺法。善男子！此諸天子除迦葉比丘，若百千諸佛為其說法不能令解。爾時迦葉為諸天子廣說七覺法，諸天子從迦葉比丘聞七覺法已得法眼凈。善男子！若有眾生病苦纏身，不能得至於說法之處聽法恭敬。彼諸人等當作是念：『佛是法王，尚聽七覺法而得除病，何況我等不往聽法不恭敬法？』善男子！為調伏諸天除人苦患故，又示現敬重於法，是故如來作如是言：『迦葉！我今背痛。汝當說七覺法。何以故？尊重法故。』如來無有粗重四大之身，何況有病？是名如來方便。

「以何緣故，釋種破時，如來自言我頭痛耶？善男子！或有眾生作如是言：『世尊不能利益親族，亦不矜愍、不欲安隱，而出家已種族意斷不欲救護。』是諸

【現代漢語翻譯】現代漢語譯本：麥子事件中，有四百位比丘因為過分追求清凈而生起貪慾之心。這些比丘如果食用精細的食物，就會增長貪慾之心；如果食用粗糙的食物，心就不會被貪慾所覆蓋。這些比丘經過三個月后，離開了淫慾之心，證得了阿羅漢果位。善男子！爲了調伏五百位比丘、度化五百位菩薩，如來以方便之力接受了三個月食用馬麥，這並非是業報。這被稱為如來的方便之法。『因為什麼緣故，如來在十五日說戒時，告訴長老迦葉：『我現在背痛。你現在說七覺支法。』善男子！當時有八千位天子以聲聞法來調伏自己，在那大眾中和合共坐。善男子！這些天子在過去世是大迦葉所教化的人，他們對於佛法僧三寶不放逸。這些天子多次聽迦葉比丘宣說七覺法。善男子！這些天子除了迦葉比丘，即使有百千諸佛為他們說法也不能讓他們理解。當時迦葉為這些天子廣泛宣說七覺法，這些天子從迦葉比丘聽聞七覺法后，得到了法眼清凈。善男子！如果有眾生被病苦纏身，不能到達說法之處聽法恭敬。這些人應當這樣想：『佛是法王，尚且聽七覺法而得以除病，何況我們不前往聽法不恭敬法？』善男子！爲了調伏諸天，消除人們的苦患，又爲了示現對法的敬重，所以如來說這樣的話：『迦葉！我現在背痛。你應當說七覺法。』為什麼呢？因為尊重法。如來沒有粗重的四大之身，何況會有疾病？這被稱為如來的方便之法。『因為什麼緣故，釋迦族被滅時，如來自己說我頭痛呢？善男子！或許有眾生會這樣說：『世尊不能利益親族，也不憐憫、不希望他們安穩，出家后就斷絕了種族之情，不想要救護他們。』這些

【English Translation】 English version: In the matter of the barley, there were four hundred monks who developed desires due to excessive pursuit of purity. If these monks ate fine food, their desires would increase; if they ate coarse food, their minds would not be overcome by desire. After three months, these monks abandoned their lustful desires and attained the state of Arhat. Good man! To subdue five hundred monks and to liberate five hundred Bodhisattvas, the Tathagata, through skillful means, accepted eating horse barley for three months, which was not a result of karma. This is called the Tathagata's skillful means. 『For what reason did the Tathagata, during the recitation of precepts on the fifteenth day, tell the elder Kasyapa: 『I have a backache now. You should now speak on the Seven Factors of Enlightenment.』 Good man! At that time, there were eight thousand devas who were subduing themselves through the teachings of the Sravakas, and they were sitting together in harmony in that assembly. Good man! These devas were those who had been taught by Mahakasyapa in their past lives, and they were not negligent towards the Buddha, Dharma, and Sangha. These devas had repeatedly heard the monk Kasyapa expound the Seven Factors of Enlightenment. Good man! Except for the monk Kasyapa, even if hundreds of thousands of Buddhas were to preach to them, they would not be able to understand. At that time, Kasyapa extensively expounded the Seven Factors of Enlightenment to these devas, and after hearing the Seven Factors of Enlightenment from the monk Kasyapa, these devas attained the pure Dharma eye. Good man! If there are sentient beings who are afflicted by illness and cannot come to the place where the Dharma is preached to listen respectfully, these people should think: 『The Buddha is the King of Dharma, and even he was able to eliminate his illness by listening to the Seven Factors of Enlightenment, so how much more should we go to listen to the Dharma and be respectful?』 Good man! To subdue the devas, to eliminate the suffering of people, and to demonstrate respect for the Dharma, the Tathagata said these words: 『Kasyapa! I have a backache now. You should speak on the Seven Factors of Enlightenment.』 Why? Because of respect for the Dharma. The Tathagata does not have a coarse body composed of the four great elements, so how could he have an illness? This is called the Tathagata's skillful means. 『For what reason did the Tathagata say that he had a headache when the Sakya clan was being destroyed? Good man! Perhaps some sentient beings would say: 『The World Honored One cannot benefit his relatives, nor does he have compassion or wish for their well-being. After leaving home, he has severed his ties with his clan and does not want to protect them.』 These

眾生以不知故作如是言。善男子！如來於諸苦本已到其邊，如來知是眾生心所念故，坐舍耶樹下自言頭痛。善男子！吾于爾時尋向阿難說我頭痛。時有斷見三千天子，復有無量好殺生者，皆共集會。為彼斷見天子及好殺者，示現業障故作是言：『吾以眼見他殺生心隨喜故，今得頭痛。』說是法已，七千人天皆得調伏。是名如來方便。

「以何緣故，頗羅墮婆羅門以五百種罵詈佛，如來聞已能忍？善男子！如來能以神力擲此婆羅門置余世界，亦能以神力令婆羅門乃至不能出於一言罵詈之聲。善男子！時彼眾中多有人天，見如來能忍惡罵不說不答，生於舍心等心利益心堪忍心，前如后、后如前。爾時有四千人發阿耨多羅三藐三菩提心。如來見如是義，又頗羅墮婆羅門以五百種惡罵已，見佛世尊生於舍心。善男子！是婆羅門見如是已生信敬心！歸依佛法僧種解脫根。是名如來方便。

「善男子！提婆達多與菩薩世世共生一處，此輩亦是菩薩方便。何以故？我因提婆達多故具滿六波羅蜜，亦多利益無量眾生。云何知爾？善男子！爾時眾生快樂，不知行施不知受者。菩薩爾時欲教行佈施，是時提婆達多起嫉妒心至菩薩所，求國城妻子及頭目手足。爾時菩薩歡喜施與。時有無量眾生見菩薩施心生歡喜信解佈施，作如是

【現代漢語翻譯】現代漢語譯本眾生因為不明白事理，所以才會這樣說。善男子！如來已經徹底斷除了各種痛苦的根源，如來知道這些眾生心裡所想，所以才在舍耶樹下自稱頭痛。善男子！我當時就向阿難說我頭痛。當時有持斷見的三千天子，還有無數喜歡殺生的人，他們都聚集在一起。爲了那些持斷見的天子和喜歡殺生的人，爲了顯示業障的果報，我才這樣說：『我因為眼見他人殺生而心生隨喜，所以現在頭痛。』說完此法后，七千人天都得到了調伏。這叫做如來的方便法門。「因為什麼緣故，頗羅墮（Bharadvaja）婆羅門用五百種惡語辱罵佛，如來聽了之後能夠忍受？善男子！如來能夠用神通力把這個婆羅門扔到其他世界，也能夠用神通力讓這個婆羅門甚至說不出一個辱罵的聲音。善男子！當時在場的人天中，很多人看到如來能夠忍受惡罵而不說不答，就生起了舍心、平等心、利益心和堪忍心，前念如后念，后念如前念。當時有四千人發起了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）心。如來看到這樣的意義，又看到頗羅墮婆羅門用五百種惡語辱罵后，對佛世尊生起了舍心。善男子！這個婆羅門看到這些后，生起了信敬心！歸依了佛法僧，種下了脫離輪迴的根基。這叫做如來的方便法門。「善男子！提婆達多（Devadatta）與菩薩世世都一起出生，這些人也是菩薩的方便法門。為什麼呢？我因為提婆達多的緣故，才圓滿了六波羅蜜（Six Paramitas），也利益了無量眾生。怎麼知道是這樣呢？善男子！當時眾生快樂，不知道行佈施，也不知道接受佈施的人。菩薩當時想要教導行佈施，這時提婆達多就生起了嫉妒心，到菩薩那裡，索要國城、妻子以及頭目手足。當時菩薩歡喜地施捨給他。當時有無數眾生看到菩薩的施捨心，生起了歡喜心，相信並理解了佈施，這樣做了

【English Translation】 English version Beings speak like this because they do not understand. Good man! The Tathagata has reached the end of all the roots of suffering. The Tathagata knows what these beings are thinking, so he said he had a headache under the Shala tree. Good man! At that time, I told Ananda that I had a headache. At that time, there were three thousand devas with nihilistic views, and countless people who liked to kill, all gathered together. For those devas with nihilistic views and those who liked to kill, to show the retribution of karmic obstacles, I said: 'Because I saw others killing and rejoiced in my heart, I now have a headache.' After speaking this Dharma, seven thousand humans and devas were subdued. This is called the Tathagata's expedient means. 「For what reason did the Brahmin Bharadvaja (a Brahmin name) use five hundred kinds of insults to scold the Buddha, and the Tathagata was able to endure it after hearing it? Good man! The Tathagata can use his divine power to throw this Brahmin into other worlds, and he can also use his divine power to make this Brahmin unable to utter even a single word of insult. Good man! At that time, among the humans and devas present, many people saw that the Tathagata could endure the insults without speaking or answering, and they developed a mind of equanimity, equality, benefit, and forbearance, with the previous thought like the latter thought, and the latter thought like the previous thought. At that time, four thousand people generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Tathagata saw this meaning, and also saw that after Bharadvaja Brahmin used five hundred kinds of insults, he developed a mind of equanimity towards the World Honored Buddha. Good man! After seeing this, this Brahmin developed a mind of faith and respect! He took refuge in the Buddha, Dharma, and Sangha, and planted the roots of liberation. This is called the Tathagata's expedient means. 「Good man! Devadatta (a person's name) and the Bodhisattva are born together in every life, and these people are also the Bodhisattva's expedient means. Why? Because of Devadatta, I have perfected the Six Paramitas (Six Perfections), and have also benefited countless beings. How do you know this? Good man! At that time, beings were happy, they did not know how to practice giving, nor did they know the recipients of giving. At that time, the Bodhisattva wanted to teach the practice of giving, and then Devadatta developed jealousy and went to the Bodhisattva, asking for the kingdom, wife, and even his head, eyes, hands, and feet. At that time, the Bodhisattva happily gave them away. At that time, countless beings saw the Bodhisattva's giving mind, developed joy, believed in and understood giving, and did so

言：『如菩薩施，我亦如是行於佈施，愿成菩薩。』善男子！提婆達多或見菩薩持戒清凈知已，欲破菩薩所持之戒。爾時菩薩不毀凈戒。時有無量眾生見菩薩持戒亦效持戒。菩薩持戒或為他人輕毀惡罵不生噁心，爾時具足羼提波羅蜜。有無量眾生見菩薩以忍調心，亦效菩薩行於忍辱。善男子！當知提婆達多大利益菩薩。善男子！如今提婆達多放大醉象欲害如來！亦于耆阇崛山推下大石！俱是如來方便示現非業報罪。何以故？由此方便利益無量眾生。

「善男子！如來總說十業因緣，皆是如來方便示現非是業報。何以故？眾生不知業因所得果報。為眾生故，如來示現如是業報，此業作已得如是報，彼業作已得如是報，作如是業得如是報。眾生聞已，作如是業離如是業，離不善業修習善業。善男子！今說方便已、示現方便已，此諸方便堅持秘藏，不應為下劣之人薄善根者說。何以故？此經非聲聞辟支佛之所行處，況下劣凡夫能信解耶。何以故？此人不能學諸方便。所以者何？此方便經非其所用故，非余瓦器所能受持，唯有菩薩於此方便法能說能學。善男子！譬如夜闇然大明燈，得見室中一切所有。善男子！菩薩聞如是諸方便已，即見一切菩薩所行之道，於此法中我所應學，於一切如來行及菩薩行已到彼岸，善行菩薩

【現代漢語翻譯】現代漢語譯本：有人說：『如果菩薩行佈施，我也要像他一樣行佈施，愿能成就菩薩。』善男子！提婆達多（佛陀的堂弟，常與佛作對）或許看到菩薩持戒清凈，就想破壞菩薩所持的戒律。這時，菩薩不會因此而毀壞清凈的戒律。當時，有無數眾生看到菩薩持戒，也效仿著持戒。菩薩持戒，有時會被他人輕視、譭謗、惡罵，但菩薩不會因此生起噁心，這時就具足了羼提波羅蜜（忍辱波羅蜜）。有無數眾生看到菩薩用忍辱調伏內心，也效仿菩薩修行忍辱。善男子！應當知道，提婆達多對菩薩有很大的利益。善男子！如今提婆達多放出喝醉的大象想要加害如來！又在耆阇崛山（佛陀常住的山）推下大石頭！這些都是如來爲了方便教化眾生而示現的，並非是業報的罪過。為什麼呢？因為通過這些方便，可以利益無量眾生。善男子！如來總說十種業的因緣，都是如來爲了方便教化眾生而示現的，並非是業報。為什麼呢？因為眾生不知道業因所得到的果報。爲了眾生的緣故，如來示現這樣的業報，這個業做了會得到這樣的果報，那個業做了會得到那樣的果報，做這樣的業會得到這樣的果報。眾生聽了之後，就會做這樣的業，遠離那樣的業，遠離不善的業，修習善的業。善男子！現在所說的方便，已經示現的方便，這些方便要堅持秘密地收藏，不應該為下劣之人、善根淺薄的人說。為什麼呢？因為這部經不是聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）所能修行的境界，更何況是下劣的凡夫能夠相信理解呢？為什麼呢？因為這些人不能學習這些方便。為什麼呢？因為這部方便的經典不是他們所能用的，不是其他瓦器所能承受的，只有菩薩才能說、才能學習這種方便法。善男子！譬如在黑暗的夜晚點燃大明燈，就能看到房間里的一切東西。善男子！菩薩聽聞了這些方便之後，就能看到一切菩薩所修行的道路，在這法中我應該學習什麼，在一切如來的修行和菩薩的修行中已經到達彼岸，善於修行菩薩道。

【English Translation】 English version: Someone might say, 『If a Bodhisattva practices giving, I will also practice giving like him, wishing to become a Bodhisattva.』 Good man! Devadatta (Buddha's cousin, often opposed to the Buddha) might see a Bodhisattva upholding pure precepts and, knowing this, wish to break the precepts held by the Bodhisattva. At that time, the Bodhisattva does not destroy his pure precepts. Then, countless beings see the Bodhisattva upholding precepts and also follow suit. When the Bodhisattva upholds precepts, he might be despised, slandered, and cursed by others, but the Bodhisattva does not give rise to evil thoughts. At that time, he has perfected the Ksanti Paramita (Perfection of Patience). Countless beings see the Bodhisattva subduing his mind with patience and also follow the Bodhisattva in practicing patience. Good man! You should know that Devadatta greatly benefits the Bodhisattva. Good man! Now, Devadatta releases a drunken elephant to harm the Tathagata! And also pushes a large rock down from Mount Gijjhakuta (the mountain where the Buddha often stayed)! These are all expedient manifestations shown by the Tathagata, not karmic retribution for sins. Why? Because through these expedients, countless beings can be benefited. Good man! The Tathagata's general explanation of the ten karmic causes and conditions are all expedient manifestations shown by the Tathagata, not karmic retribution. Why? Because beings do not know the karmic results obtained from karmic causes. For the sake of beings, the Tathagata manifests such karmic retributions: this karma, when done, will yield such a result; that karma, when done, will yield that result; doing such karma will yield such a result. Upon hearing this, beings will do this kind of karma and avoid that kind of karma, avoid unwholesome karma, and cultivate wholesome karma. Good man! The expedients that have been spoken of now, the expedients that have been manifested, these expedients should be kept secret and not spoken to inferior people or those with shallow roots of goodness. Why? Because this sutra is not the realm of practice for Sravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who awaken on their own), let alone inferior ordinary people who can believe and understand it. Why? Because these people cannot learn these expedients. Why? Because this sutra of expedients is not for their use, it cannot be held by other earthenware vessels, only Bodhisattvas can speak and learn this expedient Dharma. Good man! It is like lighting a great bright lamp in the dark night, one can see everything in the room. Good man! After hearing these expedients, the Bodhisattva can see all the paths that Bodhisattvas practice, what I should learn in this Dharma, and in all the practices of the Tathagatas and Bodhisattvas, he has reached the other shore, and is skilled in practicing the Bodhisattva path.

道者不以為難。善男子，我今當說，欲得菩提道諸善法者，所謂善男子善女人，聞過百千由旬有說此方便經處，當往彼聽。何以故？若菩薩聞此方便經已得光明行，一切法中除疑悔心。爾時四眾及諸人天成寶器者，說此經時悉聞悉知；非寶器者，雖在此會不聞不知，於此經中耳尚不聞，況能口說，非寶器故。是以如來說是法時不聞不知，不蒙佛神力故。」

說此經已，七萬二千人發阿耨多羅三藐三菩提心。

爾時尊者阿難白佛言：「世尊！當何名此經？云何奉持？」

佛告阿難：「是經名為『方便波羅蜜』，亦名『轉方便品』，亦名『說方便調伏』，如是奉持。」

佛說是已，智勝菩薩心生歡喜，及學聲聞辟支佛乘、學菩薩乘比丘、比丘尼、優婆塞、優婆夷，並諸天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，聞說是已，贊言善哉善哉，今說大乘方便經竟。

大寶積經卷第一百八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百九

隋天竺三藏阇那崛多譯

賢護長者會第三十九之一

如是我聞：

一時佛在王舍大城，住迦蘭陀長者竹園，與諸比丘眾千二百五十人俱，所作已辦不受後有，長老舍利弗

【現代漢語翻譯】現代漢語譯本：修行之人不應以此為難。善男子，我現在要說，想要獲得菩提道（覺悟之道）的各種善法，所謂的善男子善女人，如果聽說在百千由旬（古印度長度單位，約數英里）之外有講說這部《方便經》的地方，就應當前往那裡聽聞。為什麼呢？如果菩薩聽聞這部《方便經》后，就能得到光明之行，在一切法中消除疑惑和後悔之心。那時，四眾（比丘、比丘尼、優婆塞、優婆夷）以及諸人天中能成為法器的人，在講說這部經時都能聽聞和理解；而不能成為法器的人，即使身處法會之中也聽不到、不理解，對於這部經甚至連耳朵都聽不到，更何況能用口宣說呢？因為他們不是法器。因此，如來說法時，他們聽不到、不理解，是因為沒有蒙受佛的神力加持。說完這部經后，有七萬二千人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。當時，尊者阿難向佛稟告說：『世尊！這部經應當叫什麼名字？我們應當如何奉持？』佛告訴阿難說：『這部經名為《方便波羅蜜》（以方便為究竟的修行方法），也名為《轉方便品》（轉變方便的品章），也名為《說方便調伏》（講述方便調伏的法門），應當這樣奉持。』佛說完這些話后，智勝菩薩心生歡喜，以及學習聲聞乘（小乘）、辟支佛乘（緣覺乘）、學習菩薩乘的比丘、比丘尼、優婆塞、優婆夷，以及諸天、龍、鬼神、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，聽聞這些話后，都讚歎說：『太好了，太好了！』現在這部大乘《方便經》講完了。《大寶積經》卷第一百八《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第一百九隋朝天竺三藏阇那崛多譯賢護長者會第三十九之一如是我聞：一時，佛在王舍大城，住在迦蘭陀長者的竹園，與一千二百五十位比丘眾在一起，他們都已完成修行，不再受後有（輪迴），長老舍利弗（佛陀十大弟子之一，以智慧著稱）也在其中。

【English Translation】 English version: The path should not be considered difficult. Good men, I will now speak, those who wish to attain the various good dharmas of the Bodhi path (path to enlightenment), the so-called good men and good women, if they hear that there is a place hundreds of thousands of yojanas (ancient Indian unit of distance, approximately several miles) away where this 'Upaya Sutra' is being taught, they should go there to listen. Why? If a Bodhisattva hears this 'Upaya Sutra', they will attain the practice of light, and eliminate doubt and regret in all dharmas. At that time, the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and those among humans and devas who are vessels of the Dharma, will hear and understand when this sutra is being taught; those who are not vessels of the Dharma, even if they are present at the assembly, will not hear or understand, they will not even hear this sutra with their ears, let alone be able to speak it with their mouths, because they are not vessels of the Dharma. Therefore, when the Tathagata teaches this Dharma, they do not hear or understand, because they do not receive the Buddha's divine power. After this sutra was spoken, seventy-two thousand people generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). At that time, the Venerable Ananda said to the Buddha: 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Ananda: 'This sutra is called the 'Upaya Paramita' (Perfection of Skillful Means), also called the 'Chapter on Transforming Skillful Means', also called the 'Teaching on Skillful Means of Subduing', you should uphold it in this way.' After the Buddha spoke these words, Bodhisattva Jishō (Wisdom Victory) was filled with joy, as well as the bhikshus, bhikshunis, upasakas, and upasikas who were learning the Sravaka Vehicle (Hinayana), Pratyekabuddha Vehicle (self-enlightened), and Bodhisattva Vehicle, along with devas, nagas, yakshas, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, and non-humans, after hearing these words, they all praised, saying: 'Excellent, excellent!' Now the Mahayana 'Upaya Sutra' has been completely taught. The Maharatnakuta Sutra, Scroll 108 Taisho Tripitaka, Vol. 11, No. 0310, The Maharatnakuta Sutra The Maharatnakuta Sutra, Scroll 109 Translated by Tripitaka Master Jnanagupta of Sui Dynasty from India The Assembly of Elder Bhadrapala, Part 39, Section 1 Thus have I heard: At one time, the Buddha was in the great city of Rajagriha, residing in the bamboo grove of Elder Kalandaka, together with a gathering of one thousand two hundred and fifty bhikshus, all of whom had completed their practice and would not be reborn, and Elder Sariputra (one of the Buddha's ten great disciples, known for his wisdom) was also among them.

為眾之首。時諸比丘圍繞世尊欲聽受法，身心調順無有睡眠。當於爾時，如來世尊面貌容色，猶如初日開敷蓮花，端嚴顯耀微笑熙怡。爾時彼諸比丘等作如是念：「今婆伽婆欲宣說何等法門，面相乃然如是光顯？」當於彼時有一最大巨富商主長者之子，名跋陀羅波梨(隋言賢護)，與其一千眷屬圍繞，威力欲似震動大地，安詳徐步向世尊前。爾時賢護長者之子，宿福因緣受天果報，身體柔軟猶如初出新嫩花枝，詣于佛所。到佛所已，觀見如來最勝最妙容色，寂靜澄定功德藏身，猶如金樹光耀顯赫遍滿竹林。是時賢護即于佛所生凈信心，合十指掌作如是念：「於世間中得大名聞，此不虛說，謂言薩婆若、多陀阿伽度、阿羅呵、三藐三佛陀者，斯真實也。」爾時賢護即便低頭頂禮佛足，兩膝著地一心舉頭，諦視世尊目未曾瞬。如是瞻仰如來之時，其身儼然不傾不動。

爾時世尊見跋陀羅波梨長者，內心如是生渴仰已，如來即更身放妙光。而彼光明出照之時，其跋陀羅波梨長者即得無畏，從地而起繞佛三匝，復更頂禮佛世尊足。禮已長跪而白佛言：「唯愿世尊哀愍於我，唯愿世尊教示於我。大聖世尊！我于佛邊信心未久，是故世尊但當爲我隨逐現事說一法門。我今渴仰欲聞諸法，以生死中煩惱所逼、多有疑惑心恒分別

【現代漢語翻譯】現代漢語譯本為大眾的首領。當時，眾比丘圍繞在世尊周圍，想要聽受佛法，他們身心調和順暢，沒有絲毫睡意。那時，如來世尊的面容，就像初升的太陽照耀著盛開的蓮花，端莊美麗，光彩照人，面帶微笑，和藹可親。當時，那些比丘們心中想著：『如今，婆伽婆（Bhagavan，世尊）想要宣說何種法門，面相竟然如此光彩照人？』那時，有一位極其富有的大商主長者的兒子，名叫跋陀羅波梨（Bhadrapala，賢護），他帶著一千名眷屬，氣勢洶洶，彷彿要震動大地一般，安詳地走向世尊。當時，賢護長者的兒子，由於宿世的福德因緣，承受著天界的果報，身體柔軟得像剛長出的嫩枝，來到了佛陀所在之處。到達佛陀那裡后，他看到如來最殊勝最美妙的容顏，寂靜澄澈，功德無量，猶如金樹般光芒四射，照耀著整個竹林。這時，賢護立刻對佛陀生起了清凈的信心，合起十指，心中想著：『在世間中得到大名聲，這並非虛言，所謂薩婆若（Sarvajna，一切智者）、多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），這些都是真實的。』當時，賢護立刻低下頭，頂禮佛足，雙膝跪地，一心抬頭，仔細地看著世尊，眼睛一眨也不眨。就這樣瞻仰如來的時候，他的身體穩如泰山，一動不動。這時，世尊看到跋陀羅波梨長者內心如此渴望，如來便更加放出美妙的光芒。當那光芒照耀的時候，跋陀羅波梨長者立刻獲得了無畏，從地上站起來，繞佛三圈，再次頂禮佛世尊的腳。禮拜完畢，他長跪著對佛說：『唯愿世尊憐憫我，唯愿世尊教導我。大聖世尊！我對佛的信心還不長久，所以世尊只需為我隨順當前的事，說一個法門。我現在渴望聽聞佛法，因為在生死輪迴中被煩惱所困擾，心中有很多疑惑，總是分別。』

【English Translation】 English version The leader of the assembly. At that time, the Bhikkhus (monks) were surrounding the World Honored One, desiring to hear the Dharma. Their bodies and minds were harmonious and without any drowsiness. At that time, the countenance of the Tathagata (the Thus Come One), the World Honored One, was like a newly risen sun illuminating a blooming lotus flower, dignified and radiant, with a smile and gentle demeanor. At that time, those Bhikkhus thought to themselves: 'What Dharma will the Bhagavan (the Blessed One) proclaim today, that his countenance is so radiant?' At that time, there was a son of a very wealthy merchant elder, named Bhadrapala (Virtuous Protector), who was surrounded by a thousand attendants. His power seemed to shake the earth, and he walked calmly towards the World Honored One. At that time, the son of the elder Bhadrapala, due to the merits of his past lives, was receiving the heavenly reward. His body was as soft as a newly sprouted tender branch. He went to where the Buddha was. Having arrived at the Buddha's place, he saw the Tathagata's most supreme and wonderful countenance, serene and clear, a body of immeasurable merit, like a golden tree shining brightly, illuminating the entire bamboo grove. At that time, Bhadrapala immediately generated pure faith in the Buddha, joined his palms together, and thought: 'The great fame that is spoken of in the world is not false. The so-called Sarvajna (Omniscient One), Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), these are all true.' At that time, Bhadrapala immediately lowered his head, bowed at the Buddha's feet, knelt on both knees, and with a focused mind, looked up, gazing intently at the World Honored One without blinking. As he gazed upon the Tathagata, his body remained still and unmoving. At that time, the World Honored One, seeing that the elder Bhadrapala had such a longing in his heart, the Tathagata then emitted a wondrous light. When that light shone, the elder Bhadrapala immediately gained fearlessness, rose from the ground, circumambulated the Buddha three times, and again bowed at the feet of the World Honored One. Having bowed, he knelt and said to the Buddha: 'May the World Honored One have compassion on me, may the World Honored One teach me. Great Holy World Honored One! My faith in the Buddha is not yet long-standing, therefore, may the World Honored One, for my sake, speak a Dharma that is in accordance with the present circumstances. I now long to hear the Dharma, because I am troubled by afflictions in the cycle of birth and death, and my mind is filled with many doubts and is always discriminating.'

，以是義故唯愿世尊慈悲憐愍，為我說法令我決疑。大聖世尊！我無正知故有迷惑，不知出離生老病死煩惱海津。唯大聖尊是一切智，世間希有猶如意珠，能與一切眾生諸樂令成就故。又復世尊猶如父母，為令一切諸眾生等得善果報，即是根本。」

爾時世尊告跋陀羅波梨長者作如是言：「跋陀羅波梨！若有疑者，今恣汝問，我當爲汝分別解說。」爾時跋陀羅波梨長者蒙佛印可，內懷歡喜欲問心疑，即便起立卻住一面。住一面已，其身威光圓滿具足。

爾時長老阿難比丘既見彼已，即白佛言：「希有世尊！此長者子跋陀羅波梨，身光德力勝諸王威，殊妙絕群端正可愛，於世間內獨無有雙。」

爾時世尊告阿難言：「長老阿難！汝今欲聞此跋陀羅波梨長者家中所有眾樂事乎？乃至具足說其受于快樂果報，雖復忉利帝釋天王猶不能及，況復人間此閻浮提能得及者，無有是處。唯除一人，長者童子名蘇摩浮帝(隋言真月)。」

爾時阿難即白佛言：「唯然世尊！此跋陀羅婆梨長者家宅之中有何殊勝，世尊乃爾稱譽？」

爾時佛告長老阿難：「汝當至心諦聽諦受。是長者子所有資財善根廣大，我今為汝次第宣說。阿難！是長者子，凡有六萬最大商主恒隨其後，彼諸商主各有無量奇異財寶種種富

【現代漢語翻譯】現代漢語譯本：'因此，基於這個原因，我懇請世尊慈悲憐憫，為我說法，使我消除疑惑。偉大的聖者世尊！我因為沒有正確的認知而感到迷惑，不知道如何脫離生、老、病、死這些煩惱的海洋。只有偉大的聖尊您是無所不知的，在世間如同如意寶珠一樣稀有，能夠給予一切眾生各種快樂，使他們成就。而且，世尊您就像父母一樣，爲了使一切眾生都能獲得善的果報，您是根本。' 現代漢語譯本：'這時，世尊告訴跋陀羅波梨（Bhadrapala，意為賢護）長者說：『跋陀羅波梨！如果有什麼疑問，現在你可以隨意發問，我將為你分別解釋說明。』當時，跋陀羅波梨長者得到佛的允許，內心充滿喜悅，想要詢問心中的疑惑，便起身站立，退到一旁。站到一旁后，他的身體散發出圓滿具足的光芒。' 現代漢語譯本：'這時，長老阿難比丘看到他后，就對佛說：『稀有啊，世尊！這位長者之子跋陀羅波梨，他身上的光芒和德行力量勝過諸位國王的威嚴，非常美妙，超群絕倫，端正可愛，在世間獨一無二。』現代漢語譯本：'這時，世尊告訴阿難說：『長老阿難！你現在想聽聽這位跋陀羅波梨長者家中所有的快樂之事嗎？乃至詳細地說他所享受的快樂果報，即使是忉利天（Trayastrimsa，佛教欲界六天之一）的帝釋天王（Indra，天神之王）也比不上，更何況是人間這閻浮提（Jambudvipa，我們所居住的娑婆世界）能夠比得上呢，這是不可能的。只有一個人例外，那就是長者的童子，名叫蘇摩浮帝（Somabhuti，意為真月）。』現代漢語譯本：'這時，阿難就對佛說：『是的，世尊！這位跋陀羅波梨長者的家中有什麼殊勝之處，世尊您如此稱讚他？』現代漢語譯本：'這時，佛告訴長老阿難說：『你應當專心諦聽，仔細領受。這位長者之子所擁有的資財和善根非常廣大，我現在為你依次宣說。阿難！這位長者之子，有六萬位最大的商主經常跟隨在他身後，這些商主各自擁有無量奇異的財寶，各種各樣的富裕。』

【English Translation】 English version: 'Therefore, for this reason, I beseech the World-Honored One to be compassionate and merciful, to preach the Dharma for me, so that I may resolve my doubts. Great Holy World-Honored One! Because I lack correct knowledge, I am confused and do not know how to escape the ocean of suffering of birth, old age, sickness, and death. Only the Great Holy One, you are all-knowing, as rare as a wish-fulfilling jewel in the world, able to grant all beings various joys and enable them to achieve them. Moreover, World-Honored One, you are like parents, for the sake of enabling all beings to obtain good karmic rewards, you are the root.' English version: 'At that time, the World-Honored One said to the elder Bhadrapala (meaning 'Guardian of Goodness'): 'Bhadrapala! If you have any doubts, you may ask now, and I will explain them to you separately.' At that time, the elder Bhadrapala, having received the Buddha's permission, was filled with joy in his heart, wanting to ask about his doubts, so he stood up and stepped aside. After stepping aside, his body radiated a complete and perfect light.' English version: 'At that time, the elder Ananda Bhikshu, having seen him, said to the Buddha: 'Rare indeed, World-Honored One! This son of the elder, Bhadrapala, the light and virtuous power of his body surpasses the majesty of all kings, he is extremely wonderful, outstanding, upright, and lovely, unique in the world.' English version: 'At that time, the World-Honored One said to Ananda: 'Elder Ananda! Do you now wish to hear about all the joyful things in the home of this elder Bhadrapala? Even to describe in detail the joyful karmic rewards he enjoys, even the King of the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism), Indra (king of gods), cannot compare, let alone this Jambudvipa (the world we live in) in the human realm, it is impossible. Except for one person, the elder's child named Somabhuti (meaning 'True Moon').' English version: 'At that time, Ananda said to the Buddha: 'Yes, World-Honored One! What is so special about the home of this elder Bhadrapala that the World-Honored One praises him so much?' English version: 'At that time, the Buddha said to the elder Ananda: 'You should listen attentively and receive carefully. The wealth and good roots of this son of the elder are vast, and I will now explain them to you in order. Ananda! This son of the elder has sixty thousand of the greatest merchants who constantly follow him, and each of these merchants possesses immeasurable and extraordinary treasures, all kinds of wealth.'

饒。其跋陀羅波梨家內，恒常鋪設六萬上妙六合床榻，雜色被褥以覆其上，復以真緋雜色繒彩用為倚枕，持來兩邊雜色妙衣憍奢耶等，一一之處皆有四具，又火浣布及以粗纻。諸是四方土地所出種種衣服眾雜異物，皆悉具足莊嚴其家。彼之衣裳悉皆柔軟，猶如手掌清潔光潤。其宅處處周遍皆懸真珠瓔珞以為挍飾。復有六萬婇女，端正殊絕身體柔軟細滑，閑於戲笑善巧語言，姿態艷美承接人意，瞋恚見之自然歡喜、憂戚遇者便生欣慰，調謔音詞開心悅目，並皆孝順瞻仰己夫婦禮具足，于余男子遠離欲心。或復有時自知慚愧羞恥，合掌低眉曲躬恭敬，專向其夫無復余顧。或復有時各各為其夫婿別憐愛故，心生妒嫉爭鬥相嫌，皺眉蹙頞猶如深鉤，假此為戲實無妒心。手爪纖長指節圓𦟛，踝腕細密以欲醉身，妖冶顧眄行步庠序進止逶迤。發彩紺青細潤柔軟，巧為結梳能驚惑人，在於如是等諸婇女之中或侍或憑。彼諸婇女皆專奉夫，清凈名聞處處流佈。然此婇女種姓最大，處其家中亦好名聞，並堪匹偶大家為嫡婦。有如是種種等莊嚴，長者賢護家中不可稱量宅甚寬曠。又其長者欲食之時，則有六萬雜種羹臛飯食微妙香美，猶若天廚無有異也。其飯悉是糠糧，色味充盈具八功德，隨意進啖入口便銷，食已隨順無所妨礙，果報感致稱

【現代漢語翻譯】現代漢語譯本：再說，跋陀羅波梨（Bhadrapali）家中，總是鋪設著六萬張上好的六合床榻，上面覆蓋著各色被褥，又用真緋色的雜色絲綢作為倚枕，兩邊放著各色精美的憍奢耶（Kauseya）等衣物，每一處都有四件。還有火浣布和粗麻布。這些都是四方土地出產的各種衣服和雜物，都用來裝飾他的家。他們的衣裳都非常柔軟，就像手掌一樣乾淨光滑。他的宅邸到處都懸掛著珍珠瓔珞作為裝飾。還有六萬名侍女，她們容貌端莊絕美，身體柔軟細膩，擅長嬉笑，善於言辭，姿態艷麗動人，能讓人心悅誠服。看到她們的人，即使生氣也會自然歡喜，憂愁的人也會感到欣慰。她們的調笑言語讓人開心悅目，而且都孝順恭敬自己的丈夫，禮儀周全，對其他男子沒有絲毫慾望。有時她們也會感到慚愧羞恥，合掌低眉，彎腰恭敬，一心一意對待自己的丈夫，不再顧及其他。有時她們也會因為各自愛戀自己的丈夫而心生嫉妒，爭吵不休，皺眉蹙額，就像深鉤一樣，但這只是爲了嬉戲，實際上並沒有嫉妒之心。她們的手指纖長，指節圓潤，腳踝和手腕細密，讓人感到迷醉。她們的眼神妖媚，走路姿態優雅，進退有度。她們的頭髮烏黑亮麗，細潤柔軟，善於梳理，能讓人感到驚艷。在這些侍女中，有的侍奉，有的依偎。這些侍女都專心侍奉自己的丈夫，清凈的名聲到處流傳。這些侍女的種姓都非常高貴，在家裡也享有盛名，並且可以匹配大家族作為嫡妻。有如此種種的莊嚴，長者賢護（Sudatta）的家是無法估量的，宅邸非常寬廣。當這位長者要吃飯的時候，就會有六萬種雜色的羹湯飯食，味道微妙香美，就像天上的御廚一樣。他的飯食都是糠米，色香味俱全，具有八種功德，可以隨意食用，入口即化，吃完後身體順暢，沒有任何妨礙，這是他果報感召所致。 English version: Furthermore, in the household of Bhadrapali, there were always sixty thousand superior six-part beds, covered with various colored quilts, and with genuine crimson-colored silk used as pillows. On both sides were placed various exquisite garments of Kauseya and other materials, four of each kind in every place. There were also fire-resistant cloth and coarse hemp. All sorts of clothing and miscellaneous items from the four directions were used to adorn his home. Their garments were all very soft, as clean and smooth as the palm of a hand. Throughout his mansion, pearl necklaces were hung as decorations. There were also sixty thousand maidens, with exceptionally beautiful and delicate bodies, skilled in laughter and eloquent in speech. Their appearances were captivating and pleasing to the eye. Those who saw them, even if angry, would naturally rejoice, and those who were sorrowful would feel comforted. Their playful words were delightful, and they were all filial and respectful to their husbands, observing all the proper etiquette. They had no desire for other men. Sometimes, they would feel ashamed and embarrassed, clasping their hands, lowering their eyebrows, and bowing respectfully, focusing solely on their husbands and not looking elsewhere. At other times, they would become jealous and quarrelsome, frowning and scowling, as if with deep hooks, because of their individual love for their husbands. However, this was just for play, and they had no real jealousy. Their fingers were slender, their knuckles round, and their ankles and wrists delicate, making one feel intoxicated. Their gazes were enchanting, their walks were graceful, and their movements were elegant. Their hair was dark blue, fine, soft, and skillfully styled, capable of captivating people. Among these maidens, some served and some leaned. All these maidens were devoted to their husbands, and their pure reputation spread everywhere. These maidens were of the highest lineage, and they were well-known in their homes, and they were suitable to be the principal wives of great families. With such various adornments, the elder Sudatta's home was immeasurable, and the mansion was very spacious. When this elder wanted to eat, there would be sixty thousand kinds of mixed soups, broths, and rice dishes, with subtle and fragrant flavors, like the heavenly kitchen. His rice was made of husked grain, with full color and flavor, possessing eight virtues. He could eat as much as he wanted, and it would melt in his mouth. After eating, his body would feel comfortable and without any hindrance. This was the result of his karmic retribution.

【English Translation】 Furthermore, in the household of Bhadrapali (跋陀羅波梨), there were always sixty thousand superior six-part beds, covered with various colored quilts, and with genuine crimson-colored silk used as pillows. On both sides were placed various exquisite garments of Kauseya (憍奢耶) and other materials, four of each kind in every place. There were also fire-resistant cloth and coarse hemp. All sorts of clothing and miscellaneous items from the four directions were used to adorn his home. Their garments were all very soft, as clean and smooth as the palm of a hand. Throughout his mansion, pearl necklaces were hung as decorations. There were also sixty thousand maidens, with exceptionally beautiful and delicate bodies, skilled in laughter and eloquent in speech. Their appearances were captivating and pleasing to the eye. Those who saw them, even if angry, would naturally rejoice, and those who were sorrowful would feel comforted. Their playful words were delightful, and they were all filial and respectful to their husbands, observing all the proper etiquette. They had no desire for other men. Sometimes, they would feel ashamed and embarrassed, clasping their hands, lowering their eyebrows, and bowing respectfully, focusing solely on their husbands and not looking elsewhere. At other times, they would become jealous and quarrelsome, frowning and scowling, as if with deep hooks, because of their individual love for their husbands. However, this was just for play, and they had no real jealousy. Their fingers were slender, their knuckles round, and their ankles and wrists delicate, making one feel intoxicated. Their gazes were enchanting, their walks were graceful, and their movements were elegant. Their hair was dark blue, fine, soft, and skillfully styled, capable of captivating people. Among these maidens, some served and some leaned. All these maidens were devoted to their husbands, and their pure reputation spread everywhere. These maidens were of the highest lineage, and they were well-known in their homes, and they were suitable to be the principal wives of great families. With such various adornments, the elder Sudatta (賢護)'s home was immeasurable, and the mansion was very spacious. When this elder wanted to eat, there would be sixty thousand kinds of mixed soups, broths, and rice dishes, with subtle and fragrant flavors, like the heavenly kitchen. His rice was made of husked grain, with full color and flavor, possessing eight virtues. He could eat as much as he wanted, and it would melt in his mouth. After eating, his body would feel comfortable and without any hindrance. This was the result of his karmic retribution.

心自然。又復食已身體光鮮無諸臭穢。又其長者家內復有六萬輦輿，各以種種珍奇莊嚴，真珠間錯上下正等，悉有妙衣以覆其上，又以香花各各佈散。水灑于地無有塵埃清凈潤澤。又其家內復有種種最上音聲，手打指彈及以氣吹，其響微妙鳴亮入神，歌曲正得猶白鴿聲心所樂聞，如此微妙莊嚴其家。又其家內園林樹木扶疏茂盛，花卉交加紅紫鮮潔。其樹林間復有諸鳥，各各出好音聲，其音和雅猶如天宮、約須彌山眾寶合成、龍窟無異。又然種種燈明，其燈光明無風動搖，處處洞徹朗夜赫奕與晝不殊。又復其家所住國界有六萬城，其城各有街巷相當，樓櫓卻敵悉皆具足。彼城處處諸國商人往來聚集，種種形狀、種種語言，種種珍奇眾雜寶貨共相貿易填咽城市，百千萬眾不可勝計。又彼諸城周匝四邊，園圃雜樹數百千種，花果繁茂枝葉扶疏，蜂眾競來采其香味。又彼諸城多有象馬及諸車乘。

「阿難！彼諸城內所有大富長者居士商主及以商人，恒常一心皆共稱歎跋陀羅波梨所有功德，合十指掌頂禮讚詠，況彼名聞心皆愿樂欲得睹見。又其國主波斯匿王，見跋陀羅波梨長者資財富饒形勢福德，自身卑愻猶如貧人羨其財寶。

「阿難！其彼真月長者童子，每一食時即有千種珍味，晨昏左右所須自然。又有五千婇女

【現代漢語翻譯】現代漢語譯本：心自然。又吃完飯後，身體光澤鮮亮，沒有各種臭味。而且，那位長者家中還有六萬輛車，每輛都用各種珍奇的寶物裝飾，珍珠鑲嵌，上下對稱，都用精美的衣物覆蓋，又用香花散佈在上面。地上灑了水，沒有塵埃，清凈潤澤。而且，他家中還有各種最美妙的聲音，用手敲擊、手指彈撥以及氣息吹奏，那聲音微妙動聽，響亮入神，歌曲的音調恰如白鴿的叫聲，令人心生喜悅，他家就是如此的微妙莊嚴。而且，他家中的園林樹木茂盛，花卉交錯，紅紫鮮艷。樹林間還有各種鳥兒，各自發出美妙的聲音，那聲音和諧優雅，猶如天宮、須彌山（佛教中的聖山）的眾寶合成、龍窟（龍居住的洞穴）一般。而且，還點燃了各種燈火，燈光明亮，沒有風吹動搖，處處通明，夜晚明亮如同白晝。而且，他家所居住的國界有六萬座城，每座城都有相應的街道巷弄，樓櫓（城樓）和防禦工事都完備。那些城市裡，各國的商人往來聚集，各種各樣的面貌、各種各樣的語言，各種各樣的珍奇雜寶貨物互相交易，擁擠在城市裡，成千上萬的人數不勝數。而且，那些城市周圍的四邊，園圃雜樹有成百上千種，花果繁茂，枝葉茂盛，蜂群爭相前來採摘花香。而且，那些城市裡有很多大象、馬匹和各種車輛。『阿難（佛陀的十大弟子之一）！那些城市裡所有的大富長者、居士、商主以及商人，都一心一意地稱讚跋陀羅波梨（長者名）的所有功德，合起十指，頂禮讚頌，更何況他的名聲遠揚，人們都希望能夠親眼見到他。而且，那個國家的國王波斯匿王（古印度憍薩羅國國王），看到跋陀羅波梨長者資財豐厚，地位顯赫，福德深厚，自己都感到卑微，如同貧窮的人羨慕他的財富。『阿難！那位真月（長者之子）童子，每次吃飯時，就有上千種珍貴的美味，早晚所需之物自然而然地出現。還有五千名婇女（宮女）。』

【English Translation】 English version: The mind is natural. Moreover, after eating, the body is radiant and free from all foul odors. Furthermore, in that elder's house, there are sixty thousand carriages, each adorned with various precious and rare treasures, with pearls interspersed, perfectly symmetrical above and below, all covered with exquisite garments, and scattered with fragrant flowers. The ground is sprinkled with water, free from dust, clean, and moist. Moreover, in his house, there are various supreme sounds, produced by hand-clapping, finger-snapping, and breath-blowing, the sounds are subtle, melodious, and captivating, the songs are as pleasant as the cooing of doves, delightful to the ear, such is the exquisite splendor of his home. Furthermore, the gardens and trees in his house are lush and verdant, with flowers intertwined, vibrant in red and purple. In the groves, there are various birds, each emitting beautiful sounds, their tones harmonious and elegant, like a heavenly palace, a composite of treasures from Mount Sumeru (a sacred mountain in Buddhism), no different from a dragon's cave. Moreover, various lamps are lit, their light bright and unwavering, illuminating everywhere, the night as bright as day. Furthermore, the realm where his house is located has sixty thousand cities, each with corresponding streets and alleys, with watchtowers and fortifications all complete. In those cities, merchants from various countries gather, with various appearances, various languages, and various rare and precious goods, trading with each other, crowding the cities, with countless millions of people. Moreover, around the four sides of those cities, there are hundreds and thousands of gardens and mixed trees, with abundant flowers and fruits, lush branches and leaves, and swarms of bees competing to gather their fragrance. Moreover, those cities have many elephants, horses, and various vehicles. 『Ananda (one of Buddha's ten great disciples)! All the wealthy elders, householders, merchants, and traders in those cities constantly praise the merits of Bhadrapali (the elder's name) with one mind, joining their palms and bowing in reverence, let alone his widespread fame, everyone desires to see him. Moreover, King Prasenajit (King of Kosala in ancient India) of that country, seeing that Elder Bhadrapali is wealthy, powerful, and virtuous, feels humble, like a poor person envying his wealth.』『Ananda! That young boy, True Moon (the elder's son), has a thousand kinds of delicacies at each meal, and his needs in the morning and evening arise naturally. There are also five thousand concubines.』

圍繞承奉以為娛樂。阿難！是真月長者童子所受快樂，比天帝釋已勝千倍，匹于跋陀羅波梨形貌顏色庫藏資財受樂果報，百倍不及其一。

「複次阿難！是跋陀羅波梨長者有一妙車名為奪意，奇巧精麗人間所無。而此車中有天寶座。其車純以天諸雜寶雕飾間錯，彼諸天寶馬瑙金剛真珠珍貝，光明顯曜如虛空星，莊嚴如是。其車行時迅疾如風。阿難！跋陀羅波梨意欲至於海內采珍寶時，坐彼車中如意即至，受快樂已若欲還家應念便至。」

爾時阿難頂禮佛足，合掌恭敬而白佛言：「希有世尊！此跋陀羅波梨長者往昔造何等善根，今世乃爾受斯果報？」

爾時世尊告阿難言：「長老阿難！汝欲知者應當諦聽。此之因緣皆由過去于諸佛邊種殖善根，今得如是勝上果報。阿難！我念往昔有一如來出現於世，名曰樂光多陀阿伽度、阿羅訶、三藐三佛陀。阿難！爾時此跋陀羅波梨長者于彼佛邊作聲聞僧，名為法髻，持戒不完多有毀缺，而善宣說諸佛教法開示未聞。是大法師，一聞總持修多羅藏亦持律藏，為諸眾生常說法要，博識辯聰義味甚深，音聲朗徹令人樂聞，得聽法者心生歡喜，永即不復墮諸惡道。阿難！彼以如是法施因緣，九十一劫恒生天人端正富貴。阿難！是長者子所得妙車因緣報者，我更為汝次第解

【現代漢語翻譯】現代漢語譯本被眾人圍繞侍奉，以此為樂。阿難！這位真月長者童子所享受的快樂，比天帝釋還要勝過千倍，但與跋陀羅波梨（Bhaddaropali，意為賢護）的形貌、顏色、財富和所受的快樂果報相比，連百分之一都比不上。

『再者，阿難！這位跋陀羅波梨長者有一輛奇妙的車，名為奪意，其精巧華麗世間罕有。這輛車中有一個天寶座。車身完全用天界的各種珍寶雕飾鑲嵌，那些天寶包括瑪瑙、金剛、珍珠、珍貝，光芒閃耀如虛空中的星辰，莊嚴無比。這輛車行駛時迅疾如風。阿難！跋陀羅波梨如果想去海中採集珍寶，他只要坐在車中，心念一動便可到達，享受快樂之後，如果想回家，只要一想便可立即回到家中。』

這時，阿難頂禮佛足，合掌恭敬地對佛說：『希有啊，世尊！這位跋陀羅波梨長者過去種下了什麼樣的善根，今生才能得到這樣的果報？』

這時，世尊告訴阿難說：『長老阿難！你想知道的話，應當仔細聽。這些因緣都是因為過去在諸佛那裡種下了善根，今生才得到如此殊勝的果報。阿難！我記得過去有一位如來出現在世間，名為樂光多陀阿伽度（Lokakara Tathagata，意為樂光如來）、阿羅訶（Arahat，意為應供）、三藐三佛陀（Samyaksambuddha，意為正等覺）。阿難！當時這位跋陀羅波梨長者在那位佛的僧團中做聲聞僧，名為法髻，持戒不圓滿，多有毀犯，但卻善於宣說諸佛的教法，開示那些未曾聽聞的道理。他是一位大法師，一聽就能記住《修多羅藏》（Sutra Pitaka，意為經藏），也能記住《律藏》（Vinaya Pitaka，意為律藏），常常為眾生說法要，博學多聞，辯才無礙，義理深刻，聲音洪亮，令人樂於聽聞，聽聞佛法的人心中歡喜，永遠不會再墮入惡道。阿難！他以這樣的法佈施的因緣，在九十一劫中恒常生於天界和人間，相貌端正，富貴無比。阿難！這位長者之子所得的妙車因緣果報，我再為你依次解釋。

【English Translation】 English version Surrounded by attendants, he takes pleasure in this. Ananda! The joy experienced by this young man, True Moon, surpasses that of the celestial king Sakra by a thousandfold. However, compared to the form, appearance, wealth, and the enjoyment of the fruits of merit of Bhaddaropali, it is not even one-hundredth.

'Furthermore, Ananda! This elder Bhaddaropali has a marvelous chariot named 'Mind-Captivator,' which is so exquisite and rare in the human world. In this chariot, there is a celestial throne. The chariot is entirely adorned with various celestial treasures, including agate, diamond, pearls, and precious shells, which shine brightly like stars in the sky, making it magnificent. When the chariot moves, it is as swift as the wind. Ananda! When Bhaddaropali wishes to go to the sea to collect treasures, he sits in the chariot and arrives instantly as he desires. After enjoying the pleasure, if he wishes to return home, he arrives immediately upon thinking of it.'

At that time, Ananda bowed at the Buddha's feet, joined his palms respectfully, and said to the Buddha, 'It is marvelous, World Honored One! What kind of good roots did this elder Bhaddaropali plant in the past that he now receives such a reward?'

Then, the World Honored One said to Ananda, 'Elder Ananda! If you wish to know, you should listen carefully. These causes and conditions are all due to planting good roots in the presence of the Buddhas in the past, and now he receives such superior rewards. Ananda! I remember that in the past, there was a Tathagata who appeared in the world named Lokakara Tathagata (Lokakara, meaning Light of the World), Arahat (Arahat, meaning Worthy One), Samyaksambuddha (Samyaksambuddha, meaning Perfectly Enlightened One). Ananda! At that time, this elder Bhaddaropali was a Sravaka monk in that Buddha's Sangha, named Dharma Crest. He did not perfectly uphold the precepts and had many transgressions, but he was skilled in expounding the teachings of the Buddhas, revealing what had not been heard. He was a great Dharma teacher, able to memorize the Sutra Pitaka (Sutra Pitaka, meaning Basket of Discourses) upon hearing it once, and also the Vinaya Pitaka (Vinaya Pitaka, meaning Basket of Discipline). He often preached the Dharma to sentient beings, was learned and eloquent, with profound meaning, and his voice was clear and pleasant to hear. Those who heard the Dharma were filled with joy and would never fall into evil realms again. Ananda! Because of this act of giving the Dharma, he was constantly born in the heavens and among humans for ninety-one kalpas, with a handsome appearance and great wealth. Ananda! As for the cause and effect of the marvelous chariot obtained by this elder's son, I will explain it to you in order.'

說。阿難！是跋陀羅波梨長者于彼樂光佛世作法師時，見諸梵行持戒比丘羸瘦頓乏力弱無堪，凡有所須悉皆佈施，復造鞋襪靴履等物歡喜施與。藉此功德，今感妙車如意果報。

「複次阿難！往昔有佛，號曰迦葉多陀阿伽度、阿羅呵、三藐三佛陀。爾時彼佛告長者言：『于未來世有佛，名曰釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，彼佛世尊當授汝記。』阿難！此跋陀羅波梨長者，我須教之令其生解。」

爾時阿難重白佛言：「希有世尊！此長者子如是富饒多蓄財產，而性柔和不生貢高，在於五欲不染其心。」

佛告阿難：「汝今當知，凡是智者，不以資財及諸五欲心生憍傲。阿難！此長者子以妙法因，多受種種無盡福報。」

爾時跋陀羅波梨長者蒙佛許可欲問所疑，即便一心在於佛前，長跪合掌而白佛言：「大慈世尊攝受一切眾生、哀愍眾生。我今心中有疑欲問，唯愿世尊為我解說使得斷疑。」

爾時佛告跋陀羅波梨長者子言：「跋陀羅波梨！汝心有疑欲斷除者，今正是時。恣汝所問，我當爲汝分別解說。」

爾時跋陀羅波梨長者即白佛言：「世尊！諸眾生等知有神識，而是神識猶如寶篋未開之時，不知其中是何等寶。世尊！此之神識相貌云何？復何因緣名為神識？世尊！

【現代漢語翻譯】現代漢語譯本：佛陀說：『阿難！這位跋陀羅波梨（Bhadrapala）長者在樂光佛（Lokaprabha Buddha）在世時，擔任法師。他看到那些修行梵行的持戒比丘們身體虛弱、疲憊不堪、力量不足，於是凡是他們需要的，他都佈施給他們，還製作鞋子、襪子、靴子等物品，歡喜地施與。憑藉這些功德，他現在感得妙車這樣的如意果報。』『再者，阿難！過去有一尊佛，名為迦葉（Kasyapa）如來、應供、正等覺。那時，那尊佛告訴一位長者說：『在未來世，會有一尊佛，名為釋迦牟尼（Sakyamuni）如來、應供、正等覺，那尊佛世尊將會給你授記。』阿難！這位跋陀羅波梨長者，我需要教導他，讓他明白其中的道理。』這時，阿難再次對佛說：『稀有啊，世尊！這位長者之子如此富有，擁有眾多財產，卻性情柔和，不生傲慢，對於五欲也不執著。』佛陀告訴阿難：『你應當知道，凡是智者，不會因為擁有財富和五欲而心生驕傲。阿難！這位長者之子因為修習妙法的因緣，所以能獲得種種無盡的福報。』這時，跋陀羅波梨長者得到佛陀的允許，想要請問心中的疑惑，便一心一意地在佛前，長跪合掌，對佛說：『大慈大悲的世尊，您攝受一切眾生，憐憫一切眾生。我現在心中有疑惑想要請問，希望世尊能為我解說，讓我斷除疑惑。』這時，佛陀告訴跋陀羅波梨長者之子說：『跋陀羅波梨！你心中有疑惑想要斷除，現在正是時候。你可以隨意發問，我將為你分別解說。』這時，跋陀羅波梨長者立即對佛說：『世尊！眾生都知道有神識，而這個神識就像一個未開啟的寶箱，不知道里面是什麼寶物。世尊！這個神識的相貌是什麼樣的？又是什麼因緣被稱為神識呢？世尊！』

【English Translation】 English version: The Buddha said, 『Ananda! This elder Bhadrapala, when he was a Dharma teacher during the time of the Buddha Lokaprabha, saw that the monks practicing Brahmacharya, who were observing the precepts, were weak, exhausted, and lacked strength. Therefore, he gave them whatever they needed and also made shoes, socks, boots, and other items, which he joyfully donated. By virtue of these merits, he now experiences the wonderful reward of a wish-fulfilling chariot.』『Furthermore, Ananda! In the past, there was a Buddha named Kasyapa Tathagata, Arhat, Samyaksambuddha. At that time, that Buddha told an elder, 「In the future, there will be a Buddha named Sakyamuni Tathagata, Arhat, Samyaksambuddha, and that Buddha, the World Honored One, will give you a prediction.」 Ananda! This elder Bhadrapala, I need to teach him so that he may understand the principle.』 At that time, Ananda again said to the Buddha, 『It is rare, World Honored One! This son of the elder is so wealthy and possesses so much property, yet he is gentle in nature, does not become arrogant, and is not attached to the five desires.』 The Buddha told Ananda, 『You should know that all wise people do not become arrogant because of their wealth and the five desires. Ananda! This son of the elder, because of the causes of practicing the wonderful Dharma, receives various endless blessings.』 At that time, the elder Bhadrapala, having received the Buddha』s permission, wished to ask about his doubts. He immediately focused his mind before the Buddha, knelt down, joined his palms, and said to the Buddha, 『The greatly compassionate World Honored One, you embrace all sentient beings and have compassion for all sentient beings. I now have doubts in my heart that I wish to ask. I hope that the World Honored One will explain them to me so that I may dispel my doubts.』 At that time, the Buddha told the son of the elder Bhadrapala, 『Bhadrapala! If you have doubts in your heart that you wish to dispel, now is the right time. You may ask whatever you wish, and I will explain it to you in detail.』 At that time, the elder Bhadrapala immediately said to the Buddha, 『World Honored One! Sentient beings know that there is consciousness, and this consciousness is like an unopened treasure chest, not knowing what treasures are inside. World Honored One! What is the appearance of this consciousness? And what is the reason why it is called consciousness? World Honored One!』

云何人死無手腳眼，命終之時諸根欲滅諸大欲分，而此神識云何從此身中而得移出？世尊！而此神識復云何色？復云何體？從於身中雲何得離？此識云何舍於此身成就別身？云何舍此諸大諸入向於後世，云何成就各各別身？世尊！人今既死，未來諸入云何隨順？云何此世作諸善根，于未來世受于果報？既是此世諸入陰等造作善根，其人云何更復於後別諸陰中受其果報？云何此識彼處得身？云何諸入體隨彼處？」

爾時世尊贊長者言：「善哉善哉。跋陀羅波梨！如是如是，如汝所問。汝今至心諦聽諦受，我當爲汝說神識去來移滅。跋陀羅波梨！猶如風大，雖無形色不可睹見，然由因緣而現形色。現形色者其義云何？譬如風吹動諸樹木，發起山壁水崖觸已作聲，以冷熱因緣所生是故能受，然彼風體不可得見。手足目等亦復如是不可得見，于諸色上增益勝處，或黑或白。跋陀羅波梨！如是如是，此神識界亦復如是，不可以色得見，亦不至色體，但以所入行作體而現色。此識界亦復然。當須知云何于彼處此識界得名受觸法界耶？復云何此識界舍此身已后受愛觸等？譬如風界能移香氣，故知此花香從風吹來。而其風界實不持花香而來，亦非無風而花香能來。彼香無色，彼風亦無色，其彼聞香根亦無色。跋陀羅波梨！如是如

【現代漢語翻譯】現代漢語譯本：「世尊，為什麼人死後沒有手腳眼睛，臨終時諸根衰敗，四大分離，而這個神識如何從身體中移出呢？世尊！這個神識又是什麼顏色？又是什麼形體？如何從身體中脫離？這個神識如何捨棄這個身體而成就另一個身體？如何捨棄這個四大和諸入而投向後世，如何成就各自不同的身體？世尊！人現在既然死了，未來的諸入如何隨順？如何今世所作的善根，在未來世承受果報？既然是今世的諸入和陰等造作善根，那人又如何在後世不同的陰中承受果報呢？這個神識如何在那邊得到身體？諸入的形體如何隨順那邊呢？」

這時，世尊讚歎長者說：「好啊好啊，跋陀羅波梨（賢護，長者名）！正如你所問的。你現在要專心諦聽，我將為你解說神識的去來和轉移。跋陀羅波梨！譬如風大，雖然沒有形狀和顏色，不可看見，但由於因緣而顯現形狀和顏色。顯現形狀和顏色是什麼意思呢？譬如風吹動樹木，衝擊山壁水崖發出聲音，因為冷熱的因緣而產生感受，然而風的本體是看不見的。手足眼睛等也是這樣，看不見，但在各種顏色上增加勝處，或黑或白。跋陀羅波梨！是這樣的，這個神識界也是這樣，不能用顏色看見，也不屬於顏色實體，只是通過所入的行作而顯現顏色。這個識界也是這樣。應當知道，為什麼在那個地方這個識界被稱為受觸法界呢？又為什麼這個識界捨棄這個身體後會感受愛觸等呢？譬如風界能轉移香氣，所以知道這花香是從風吹來的。而風界實際上並沒有攜帶花香而來，也不是沒有風花香就能來。那香沒有顏色，那風也沒有顏色，那聞香的根也沒有顏色。跋陀羅波梨！是這樣的，這個神識

【English Translation】 English version: 『World-Honored One, why is it that when a person dies, they have no hands, feet, or eyes, and at the time of death, the senses decay and the four great elements separate, how does this consciousness depart from the body? World-Honored One! What color is this consciousness? What form does it have? How does it leave the body? How does this consciousness abandon this body and attain another body? How does it abandon these four great elements and the senses and go to the next life, and how does it attain different bodies? World-Honored One! Now that a person has died, how do the future senses follow? How do the good roots created in this life bear fruit in the next life? Since it is the senses and aggregates of this life that create good roots, how can that person receive the fruit in different aggregates in the next life? How does this consciousness obtain a body there? How do the forms of the senses follow there?』

At that time, the World-Honored One praised the elder, saying: 『Excellent, excellent, Bhadrapali (Virtuous Protector, name of the elder)! It is as you have asked. Now listen attentively, and I will explain to you the coming and going and the transference of consciousness. Bhadrapali! It is like the great element of wind, which has no form or color and cannot be seen, yet it manifests form and color due to conditions. What does it mean to manifest form and color? For example, when the wind blows and moves trees, strikes mountain walls and water cliffs, it makes sounds, and it can be felt due to the conditions of cold and heat, yet the essence of the wind cannot be seen. Hands, feet, eyes, and so on are also like this, they cannot be seen, but they add to the superior aspects of various colors, whether black or white. Bhadrapali! It is like this, the realm of consciousness is also like this, it cannot be seen with color, nor does it belong to the substance of color, but it manifests color through the actions it enters. This realm of consciousness is also like this. You should know, why is this realm of consciousness called the realm of feeling, contact, and dharma in that place? And why does this realm of consciousness experience love, contact, etc., after abandoning this body? For example, the realm of wind can transfer fragrance, so we know that the fragrance of this flower comes from the wind. But the realm of wind does not actually carry the fragrance of the flower, nor can the fragrance of the flower come without wind. That fragrance has no color, that wind has no color, and the root of smelling the fragrance has no color. Bhadrapali! It is like this, this consciousness

是，彼死人識欲移，持觸受等及諸界已，有于彼世以父母和合故然後可知有識，其識有故即知有受有觸和合而成。猶如勝人識強勝故有香根，香根勝故有勝香。復有二身勝故有二事勝可見，二事勝者所謂色觸。其風多故花香亦多，如是如是，以識大故受亦大，受大故識亦大，識大故諸界亦大，然知此善此惡也。譬如畫師既善成就板，隨欲出向作即能為，善意解故隨色能作。然彼畫師若無色不可現色，如是如是，此識成就六色身，所謂因眼見色所有識智，因眼見色者實無有色，因耳聞聲者亦無色，因鼻聞香者亦無色，因舌知味者亦無色，因身覺觸者彼觸亦無色，因意有諸大者彼亦無色，所有知者亦無色，當知彼境界內亦無有色。如是次第此識當知皆亦無色，當應如是觀。而汝問此識云何舍此身至於彼世者，跋陀羅波梨！夫命終時此識以業持故，此業及命盡時，譬如入寂滅三昧人有識身體，此識身體滅已，然後入寂滅內住。如是如是，此識于死人邊捨身及以諸大，舍已唯有念力，如是知我是彼某甲。凡人捨身之時，有二種觸正念。何等為二？一者正念，二者觸。而彼人命終之時，于身有觸二受：一身受，二念受。死後念有觸。

「複次汝問識者何義？然有子能生牙，從智生識即名爲念，是故智及子故名為識。然後還

【現代漢語翻譯】現代漢語譯本：是的，當那個死者的意識想要轉移時，帶著觸、受等以及諸界，在來世因父母的和合而可知有意識。因為有意識，就知道有受和觸的和合而成。就像有能力的人，因為意識強大而有香根，香根強大而有美好的香氣。又比如兩個身體強大，就有兩件事物強大可見，這兩件事物強大指的是色和觸。風大，花香也多。像這樣，意識強大，感受也強大；感受強大，意識也強大；意識強大，諸界也強大。然後知道什麼是善，什麼是惡。譬如一個畫家，如果能很好地準備好畫板，就能隨心所欲地作畫，因為他理解色彩，所以能隨心所欲地作畫。但是，如果畫家沒有顏色，就無法展現顏色。像這樣，這個意識成就了六種色身，也就是因眼睛看到顏色而產生的意識和智慧。因眼睛看到顏色，實際上並沒有顏色；因耳朵聽到聲音，也沒有顏色；因鼻子聞到香氣，也沒有顏色；因舌頭嚐到味道，也沒有顏色；因身體感覺到觸覺，那個觸覺也沒有顏色；因意念產生諸大，那些也沒有顏色；所有知道的也沒有顏色，應當知道在那個境界內也沒有顏色。像這樣，應當知道這個意識次第都是沒有顏色的，應當這樣觀察。而你問這個意識如何捨棄這個身體而到那個世界，跋陀羅波梨！當生命終結時，這個意識因為業力的支援，當這個業力和生命都結束時，就像進入寂滅三昧的人，有意識的身體，當這個有意識的身體滅亡后，然後進入寂滅之中。像這樣，這個意識在死者身邊捨棄身體以及諸大，捨棄后只有念力，這樣知道『我是那個某某』。凡人在捨棄身體的時候，有兩種觸的正念。哪兩種呢？一種是正念，一種是觸。而那個人在生命終結的時候，對於身體有兩種感受：一種是身體的感受，一種是念頭的感受。死後，念頭有觸覺。「再次，你問意識是什麼意思？就像兒子能長出牙齒，從智慧產生的意識就叫做念頭，所以智慧和兒子就叫做意識。然後還」

【English Translation】 English version: Yes, when that deceased person's consciousness desires to move, carrying touch, sensation, and the various realms, it is known in the next life through the union of parents that there is consciousness. Because there is consciousness, it is known that there is the union of sensation and touch. Just as a capable person, because their consciousness is strong, has a root of fragrance, and because the root of fragrance is strong, there is a beautiful fragrance. Also, if two bodies are strong, then two things are strong and visible, and these two strong things refer to form and touch. When the wind is strong, the fragrance of flowers is also abundant. In this way, when consciousness is great, sensation is also great; when sensation is great, consciousness is also great; when consciousness is great, the realms are also great. Then one knows what is good and what is evil. For example, a painter, if they can prepare the canvas well, can paint as they wish, because they understand colors, they can paint as they wish. However, if the painter has no colors, they cannot display colors. In this way, this consciousness achieves six forms of bodies, which are the consciousness and wisdom arising from the eyes seeing colors. Because the eyes see colors, there is actually no color; because the ears hear sounds, there is no color; because the nose smells fragrances, there is no color; because the tongue tastes flavors, there is no color; because the body feels touch, that touch has no color; because the mind has the great elements, those also have no color; all that is known has no color, and it should be known that within that realm there is also no color. In this way, it should be known that this consciousness is successively without color, and it should be observed in this way. And you ask how this consciousness abandons this body and goes to that world, Bhadrapali! When life ends, this consciousness is supported by karma, and when this karma and life both end, it is like a person entering samadhi of cessation, who has a conscious body. When this conscious body ceases, then one enters cessation. In this way, this consciousness abandons the body and the great elements near the deceased, and after abandoning them, there is only the power of thought, and thus one knows, 'I am that so-and-so.' When ordinary people abandon their bodies, there are two kinds of correct mindfulness of touch. What are the two? One is correct mindfulness, and the other is touch. And when that person's life ends, there are two sensations regarding the body: one is the sensation of the body, and the other is the sensation of thought. After death, thoughts have touch. 「Furthermore, you ask what is the meaning of consciousness? Just as a son can grow teeth, the consciousness that arises from wisdom is called thought, so wisdom and son are called consciousness. Then it returns」

受于觸，苦樂智知故名為識。后復受善惡，亦能知善惡境界故名為識。猶如從子生牙，其身成就故名為識。

「複次跋陀羅波梨！汝又問言此識云何捨身已移向彼者，譬如鏡中照現身形，又如泥團模內鑄出身形，又復如日出時能滅諸暗。其日沒已還復生暗，然而彼暗無有常定，非無常定之處，然彼暗無色無受不可見。如是此識生身已，如暗離明身生亦然。其人不見此識，然識受此身。譬如婦人受胎，然不知此我懷胎為男為女、或黑或白、或諸根具以不具、或手足正等。以不然彼在胎之者，或以熱食觸故覺已即動。如是如是，此識來去伸縮共眼開閉，昔所造諸業故，所有境界即笑語言等。諸有所生得色身內住識，然諸眾生不知我身內所住識有何體。跋陀羅波梨！此識善成就故，流至於一切諸有，然諸有不染著。跋陀羅波梨！諸有及識六根境界，是六界處有四大處、有五陰處。跋陀羅波梨！如是識等境界汝當知。跋陀羅波梨！譬如木人以一機關作一切諸事，走跳現種種諸伎。跋陀羅波梨！于汝意云何？彼木人有何因緣作如是事？」

跋陀羅波梨白佛言：「世尊！如來所問非我境界，我無智慧答。」

佛復言：「跋陀羅波梨！彼者由巧智慧力作種種事。而彼巧業無有色，以智所生。如是如是，此身人由識

【現代漢語翻譯】現代漢語譯本：

因接觸而產生感受，通過苦樂的認知而被稱為識。之後又感受善惡，也能認知善惡的境界，因此被稱為識。就像從種子長出牙，其身體成就，因此被稱為識。『再者，跋陀羅波梨（Bhadrapali，人名）！你又問這識如何捨棄身體而轉移到另一處，譬如鏡子中照現出身形，又如泥團模具中鑄造出身形，又如太陽出來時能消滅一切黑暗。太陽落山後又會重新產生黑暗，然而那黑暗不是恒常不變的，也不是沒有恒常不變之處，然而那黑暗沒有顏色，沒有感受，不可見。如此這般，這識產生身體后，就像黑暗離開光明一樣，身體的產生也是如此。人們看不見這識，然而識接受這個身體。譬如婦人懷孕，卻不知道自己懷的是男孩還是女孩，是黑還是白，是諸根完具還是不完具，是手足端正還是不端正。因為在胎中的那個，有時會因為熱食的觸碰而感覺到並動彈。像這樣，這識來來去去，伸縮，隨著眼睛的開閉，因為過去所造的各種業，所有境界就有了笑語等。所有眾生所生的色身內都住著識，然而眾生不知道我身體內所住的識有什麼形體。跋陀羅波梨！這識善於成就，流轉到一切諸有（bhava，存在），然而諸有不染著它。跋陀羅波梨！諸有和識的六根境界，是六界處，有四大處（地、水、火、風），有五陰處（色、受、想、行、識）。跋陀羅波梨！你應該知道識等境界是這樣的。跋陀羅波梨！譬如木偶用一個機關就能做出一切事情，走跳，展現各種技藝。跋陀羅波梨！你認為如何？那木偶有什麼因緣能做出這樣的事情？』跋陀羅波梨對佛說：『世尊！如來所問的不是我所能理解的境界，我沒有智慧回答。』佛又說：『跋陀羅波梨！那是因為巧妙的智慧力量才能做出各種事情。而那巧妙的業沒有顏色，是由智慧所生。像這樣，這身體的人也是由識

【English Translation】 English version:

Consciousness is named 'consciousness' because of the experience of contact, and the knowledge of pleasure and pain. Afterwards, it experiences good and evil, and is also able to know the realms of good and evil, therefore it is called 'consciousness'. It is like a sprout growing from a seed, its body is accomplished, therefore it is called 'consciousness'. 'Furthermore, Bhadrapali! You also ask how this consciousness, having left the body, moves to another place. It is like a reflection of a form in a mirror, or like a form cast from a clay mold, or like the sun when it rises and extinguishes all darkness. When the sun sets, darkness arises again, yet that darkness is not constant, nor is there a place where it is constant, yet that darkness has no color, no feeling, and is invisible. Just so, when this consciousness arises in a body, it is like darkness leaving light, and the arising of the body is the same. People do not see this consciousness, yet consciousness receives this body. For example, a woman is pregnant, but does not know whether she is carrying a boy or a girl, whether they are black or white, whether their faculties are complete or incomplete, whether their hands and feet are straight or not. Because the one in the womb, sometimes feels and moves when touched by hot food. Just like that, this consciousness comes and goes, stretches and contracts, with the opening and closing of the eyes, because of the various karmas created in the past, all realms have laughter and speech, etc. All beings have consciousness dwelling within their physical bodies, yet beings do not know what form the consciousness dwelling within my body has. Bhadrapali! This consciousness is well accomplished, flowing to all existences (bhava), yet all existences do not cling to it. Bhadrapali! The realms of all existences and the six senses of consciousness are the six realms, there are the four great elements (earth, water, fire, wind), and there are the five aggregates (form, feeling, perception, mental formations, consciousness). Bhadrapali! You should know that the realms of consciousness and so on are like this. Bhadrapali! It is like a wooden puppet that can do all kinds of things with one mechanism, walking, jumping, and displaying various skills. Bhadrapali! What do you think? What causes that wooden puppet to be able to do such things?' Bhadrapali said to the Buddha, 'World Honored One! What the Tathagata asks is not a realm that I can understand, I have no wisdom to answer.' The Buddha said again, 'Bhadrapali! That is because of the power of skillful wisdom that it can do all kinds of things. And that skillful karma has no color, it is born from wisdom. Just like that, the person in this body is also due to consciousness.'

巧故生，而此種種身由識所作。此識造身故生，而此識無有可盡。猶法界修熏故，往昔諸身憶念意成就。猶如日光，此識應須當見。譬如日光照于穢濁臭惡諸尸，亦不為其所染，而其臭穢不離日光所生。如是如是，此識欲初生在糞穢所食諸不凈，又在豬狗等腹內受胎，然彼識不為臭穢所染。

「複次跋陀羅波梨！此識捨身已，隨善惡所行。此義何也？此識舍此身體即受彼罪福。譬如風界從山首出至於瞻婆林，因觸故受微妙香，至臭穢之處、或至諸尸臭處，跋陀羅波梨！彼風隨至多處而取多氣，至彼即多。猶如彼風界將彼香氣過，而彼風界無有色，及彼香亦無色。如是如是，此識捨身已將善惡而移，如是次第而去。彼識欲移，猶如睡夢人知一切諸物有，身不移本處。如是如是，有福亦生。欲移識時，猶如夢見諸事，然此識不從咽喉出，亦不從諸孔出，其識出時亦復不求諸孔。」

爾時跋陀羅波梨頂禮佛足白佛言：「世尊！云何或雞卵鵝卵在㲉內，其㲉無孔，云何知識別而㲉不破？其識云何移徙？」

佛告跋陀羅波梨：「譬如以瞻婆等諸花熏烏麻，善熟然後壓取油，而言此是瞻婆等花油。如彼香不破壞烏麻而香氣移徙，彼香不著烏麻，因麻及花共和合故香氣相著，然彼香氣不從麻子邊求孔然後入，因彼

【現代漢語翻譯】現代漢語譯本巧妙地產生，而這各種各樣的身體是由識所造作的。這識造作身體所以產生，而這識是沒有窮盡的。猶如法界修習薰染的緣故，往昔諸身的憶念意念得以成就。猶如日光，這識應當被看見。譬如日光照在污穢臭惡的屍體上，也不會被它們所污染，而那些臭穢卻不離日光而產生。像這樣，像這樣，這識最初在糞穢所食的各種不凈之物中產生，又在豬狗等腹內受胎，然而那識不會被臭穢所污染。『再者，跋陀羅波梨（Bhadrapali，人名）！這識捨棄身體后，會隨著善惡的行為而轉移。這是什麼道理呢？這識捨棄這個身體后，就會承受相應的罪報或福報。譬如風從山頂吹出，到達瞻婆林（Champaka，一種樹）時，因為接觸而帶有微妙的香氣，到達臭穢的地方、或者到達屍體腐爛的地方，跋陀羅波梨！那風隨著到達不同的地方而帶有不同的氣味，到達哪裡就帶有哪裡的氣味。猶如那風帶著香氣經過，而那風沒有顏色，那香氣也沒有顏色。像這樣，像這樣，這識捨棄身體後會帶著善惡而轉移，像這樣依次而去。那識想要轉移時，猶如睡夢中的人知道一切事物存在，身體卻沒有離開原來的地方。像這樣，像這樣，福報也會產生。想要轉移識的時候，猶如夢見各種事情，然而這識不是從咽喉出來，也不是從各個孔竅出來，這識出來的時候也不會尋找孔竅。』這時，跋陀羅波梨頂禮佛足，對佛說：『世尊！為什麼有的雞蛋鵝蛋在蛋殼內，蛋殼沒有孔，識是如何分別而蛋殼不破的？那識是如何轉移的？』佛告訴跋陀羅波梨：『譬如用瞻婆等各種花薰染烏麻（一種植物），等它熟透后壓榨取油，就說這是瞻婆等花油。就像那香氣不破壞烏麻而香氣轉移，那香氣不附著在烏麻上，因為麻和花共同結合的緣故香氣才附著，然而那香氣不是從麻子邊尋找孔竅然後進入，因為它們結合的緣故。』

【English Translation】 English version Skillfully produced, and these various bodies are made by consciousness. This consciousness creates the body, thus it arises, and this consciousness has no end. Just as through the cultivation and conditioning of the Dharma realm, the recollection of past lives is achieved. Like sunlight, this consciousness should be seen. For example, sunlight shines on filthy and foul-smelling corpses, yet it is not defiled by them, and the foul odors arise from the sunlight. Just so, just so, this consciousness first arises in the various impurities of feces and food, and is also conceived in the bellies of pigs and dogs, yet that consciousness is not defiled by the foul odors. 'Furthermore, Bhadrapali! This consciousness, having left the body, moves according to good and evil actions. What is the meaning of this? This consciousness, having left this body, immediately receives the corresponding karmic retribution of sin or merit. For example, the wind, blowing from the top of a mountain, reaches a Champaka (a type of tree) grove, and because of contact, it carries a subtle fragrance. When it reaches foul places or places where corpses are decaying, Bhadrapali! That wind carries various odors as it reaches different places, and it takes on the odor of where it arrives. Just as that wind carries the fragrance, and that wind has no color, and that fragrance has no color. Just so, just so, this consciousness, having left the body, carries good and evil and moves on in this way. When that consciousness wants to move, it is like a person in a dream who knows that all things exist, yet the body does not move from its original place. Just so, just so, merit also arises. When the consciousness wants to move, it is like seeing various things in a dream, yet this consciousness does not come out from the throat, nor does it come out from any of the orifices, and when this consciousness comes out, it does not seek any orifices.' At that time, Bhadrapali bowed at the Buddha's feet and said to the Buddha, 'World Honored One! Why is it that some chicken eggs and goose eggs are inside their shells, and the shells have no holes, how does the consciousness distinguish itself without breaking the shell? How does that consciousness move?' The Buddha told Bhadrapali, 'For example, if you use various flowers such as Champaka to scent sesame seeds, and after they are well-ripened, you press them to extract oil, you would say that this is Champaka flower oil. Just as that fragrance does not break the sesame seeds, yet the fragrance moves, and that fragrance does not adhere to the sesame seeds. Because the sesame and the flower are combined, the fragrance adheres, yet that fragrance does not seek a hole from the sesame seeds to enter, because they are combined.'

二故其香移徙。如是如是，此識不破壞卵㲉。妙香移徙，此識轉移亦復如是，汝當如是知。

「複次此識不移徙，猶如日火摩尼寶等光明，應如是見。複次此識移徙，猶如種子所至地方種子，而彼種子擲置地內，生牙莖葉花果子，或白或赤或黑，各有自味力成熟。而彼地界是一水火風大亦然。如是如是，此識有一法界，一切諸有中成就身然後生，或黑或白或赤等色、或本性剛強、或本性調柔。

「複次跋陀羅波梨！命終之時，此神識捨身已，成後身種子因，欲作手足等體。而當時未有身份，而彼舍地分取法界分，而彼諸界共念和合。然彼念以信敬力故，法界念和合，取識不離識，而法界可見，亦不離法界識有因。然彼識風為助，自余法界皆為微妙，所謂念界受界法界色界。」

爾時跋陀羅白佛言：「世尊！彼識云何有色？」

佛告跋陀羅波梨：「凡有二種色：一者內，二者外。言內色者何？所謂眼也。外者是色。若有眼識彼名內色；耳內聲外，鼻內香外，舌內味外，身內觸外，意內法外。跋陀羅波梨！譬如生盲之人夜睡眠中，夢見種種天妙諸色最勝最上，而彼人見已生最勝喜樂。睡眠覺已便即不見，及至天曉而向他說：『諸人輩！聽我昨夜眠中夢也。我見最妙最上端正婦女之形，復見丈夫百

【現代漢語翻譯】現代漢語譯本：其次，它的香氣會轉移。就像這樣，就像這樣，這個識不會破壞卵殼。美妙的香氣轉移，這個識的轉移也是如此，你應該這樣理解。其次，這個識不會轉移，就像太陽、火、摩尼寶等的光明一樣，應該這樣看待。其次，這個識會轉移，就像種子到達的地方，種子被投擲到地裡，生長出芽、莖、葉、花、果實，有白色、紅色、黑色等，各有自己的味道、力量和成熟度。而那地界是地、水、火、風四大也是如此。就像這樣，就像這樣，這個識有一個法界，在一切諸有中成就身體然後出生，有黑色、白色、紅色等顏色，或者本性剛強，或者本性調柔。其次，跋陀羅波梨（賢護，一位比丘的名字）！臨終之時，這個神識捨棄身體后，成為後世身體的種子因，想要形成手足等身體。而當時還沒有身體的組成部分，而它捨棄地界而取法界的部分，而那些諸界共同念想和合。然而，那個念想以信仰和恭敬的力量，法界的念想和合，取識不離識，而法界是可見的，也不離法界識有因。然而，那個識風作為輔助，其餘法界都是微妙的，所謂的念界、受界、法界。那時，跋陀羅（賢護）對佛說：『世尊！那個識怎麼會有顏色呢？』佛告訴跋陀羅波梨（賢護）：『凡是有兩種顏色：一種是內在的，一種是外在的。什麼是內在的顏色呢？就是眼睛。外在的是顏色。如果有眼識，那被稱為內在的顏色；耳朵內在是聲音，外在是聲音；鼻子內在是香氣，外在是香氣；舌頭內在是味道，外在是味道；身體內在是觸感，外在是觸感；意念內在是法，外在是法。跋陀羅波梨（賢護）！譬如一個天生的盲人，在夜晚睡眠中，夢見種種天上美妙的顏色，最殊勝最上等的，而那個人看見后產生最殊勝的喜悅。睡眠醒來后就看不見了，等到天亮后就向別人說：『各位！聽我說我昨晚睡夢中的夢。我看見最美妙最上等端正的婦女的形象，又看見丈夫百』

【English Translation】 English version: Secondly, its fragrance moves. Just like that, just like that, this consciousness does not break the eggshell. The wonderful fragrance moves, and the movement of this consciousness is also like that, you should understand it this way. Secondly, this consciousness does not move, like the light of the sun, fire, Mani jewel, etc., it should be seen like this. Secondly, this consciousness moves, like the seed to the place where the seed is, and the seed is thrown into the ground, growing sprouts, stems, leaves, flowers, and fruits, with white, red, black, etc., each with its own taste, strength, and maturity. And that earth element is the same with earth, water, fire, and wind. Just like that, just like that, this consciousness has a dharma realm, in all existences it completes a body and then is born, with black, white, red, etc. colors, or with a strong nature, or with a gentle nature. Furthermore, Bhadrapali (Virtuous Protector, a monk's name)! At the time of death, this consciousness, having abandoned the body, becomes the seed cause for the next body, desiring to form limbs such as hands and feet. And at that time, there are no body parts yet, and it abandons the earth element and takes the part of the dharma realm, and those realms together think and harmonize. However, that thought, with the power of faith and respect, the thought of the dharma realm harmonizes, taking consciousness without leaving consciousness, and the dharma realm is visible, and it is not separate from the cause of the dharma realm consciousness. However, that consciousness wind is an aid, and the rest of the dharma realms are subtle, the so-called realm of thought, realm of feeling, and realm of dharma. At that time, Bhadra (Virtuous Protector) said to the Buddha: 'World Honored One! How does that consciousness have color?' The Buddha told Bhadrapali (Virtuous Protector): 'There are two kinds of color: one is internal, and the other is external. What is internal color? It is the eye. External is color. If there is eye consciousness, it is called internal color; the ear's internal is sound, the external is sound; the nose's internal is fragrance, the external is fragrance; the tongue's internal is taste, the external is taste; the body's internal is touch, the external is touch; the mind's internal is dharma, the external is dharma. Bhadrapali (Virtuous Protector)! For example, a person born blind, in sleep at night, dreams of various wonderful colors of the heavens, the most supreme and highest, and that person, having seen them, generates the most supreme joy. After waking up from sleep, he cannot see them, and when it dawns, he says to others: 'Everyone! Listen to my dream from last night. I saw the most wonderful and supreme beautiful image of a woman, and I also saw a husband hundred'

千數眾，復見園林。此中彼處我皆夢見。或有人身體柔軟，手足端嚴臂膊𦟛長，身體纖細腰跨正等。』而彼生盲夢中所見諸人，身體形容及莊嚴瓔珞皆悉具說。爾時彼生盲人如是所說形體，生識不見。于汝意云何？彼生盲之人睡眠所夢，云何得見？」

跋陀羅波梨白佛言：「善哉世尊！唯愿為我解說此事，云何得見？」

佛告跋陀羅波梨：「跋陀羅波梨！汝當知以內眼因智力，彼生盲人在夢中見，非實眼見。跋陀羅波梨！如夢中人見色少時正念其死，人見內色亦復如是。複次跋陀羅波梨！更為汝解。其死人神識如種子移。譬如種子散於地上受取四大，如是此識受正念已、受受已、受善及不善已、捨身已然後移。」

跋陀羅波梨復問世尊：「云何此識受善及不善識然後移？」

佛告跋陀羅波梨：「譬如蓮花色摩尼寶隨色影變，若置黑影形即變黑，若置白中即變為白，隨其影形所在之處，彼摩尼寶即同其色，所安置處隨其地分色即隨變。如是此識受善及惡而即移去，亦復如是。」

爾時跋陀羅波梨復問佛言：「世尊！此神識何體而現？」

佛告跋陀羅波梨：「此神識無形，無聚處、無積貯處，畢竟不可得、不可得言。此神識有生有滅有惱，亦不可言。跋陀羅波梨！譬如從子生牙，亦

【現代漢語翻譯】現代漢語譯本：有成千上萬的人，又看見園林。這些地方我都曾在夢中見到。有時有人身體柔軟，手腳端正，手臂修長，身材纖細，腰部和胯部勻稱。』而那些天生失明的人在夢中所見的人，能詳細描述他們的身體外形和裝飾的瓔珞。當時，這些天生失明的人所描述的形體，他們清醒時卻看不見。你認為如何？這些天生失明的人在睡夢中所見，是如何看到的呢？』跋陀羅波梨（Bhadrapali）向佛陀說道：『太好了，世尊！我希望您能為我解釋這件事，他們是如何看到的呢？』佛陀告訴跋陀羅波梨：『跋陀羅波梨！你應該知道，這是因為內心的眼睛和智慧的力量，那些天生失明的人在夢中才能看見，而不是用真實的眼睛看見。跋陀羅波梨！就像夢中的人看到景象，片刻間正念到自己死亡一樣，人們看到內心的景象也是如此。此外，跋陀羅波梨！我再為你解釋。死者的神識就像種子一樣轉移。比如種子散落在地上，吸收四大元素，同樣，這個神識在接受正念后、接受感受后、接受善與不善後、捨棄身體后，然後轉移。』跋陀羅波梨又問世尊：『這個神識是如何在接受善與不善的認知後轉移的呢？』佛陀告訴跋陀羅波梨：『比如蓮花色的摩尼寶（Mani，一種寶珠）會隨著周圍的顏色而改變顏色，如果放在黑色陰影中，它的顏色就會變成黑色，如果放在白色中，它的顏色就會變成白色，隨著它所處陰影的形狀，摩尼寶就會呈現相同的顏色，它所放置的地方，顏色也會隨之改變。同樣，這個神識在接受善與惡之後就會轉移，也是如此。』這時，跋陀羅波梨又問佛陀：『世尊！這個神識以何種形態顯現呢？』佛陀告訴跋陀羅波梨：『這個神識沒有形狀，沒有聚集之處，沒有儲存之處，最終是不可得的，不能說它存在。這個神識有生有滅，有煩惱，也不能這樣說。跋陀羅波梨！比如從種子長出牙，』

【English Translation】 English version: 'Thousands of people, again I see gardens. I have dreamt of these places here and there. Sometimes there are people with soft bodies, well-formed hands and feet, long arms, slender bodies, and balanced waists and hips.』 And those born blind, in their dreams, see people and can describe in detail their physical forms and the jeweled ornaments they wear. At that time, the forms described by these born blind people are not seen when they are awake. What do you think? How do these born blind people see in their sleep what they dream of?』 Bhadrapali said to the Buddha, 『Excellent, World Honored One! I wish you would explain this matter to me, how do they see?』 The Buddha told Bhadrapali, 『Bhadrapali! You should know that it is through the inner eye and the power of wisdom that those born blind see in their dreams, not with their actual eyes. Bhadrapali! Just as a person in a dream sees a scene and in a moment is mindful of their own death, so too is it when people see inner scenes. Furthermore, Bhadrapali! I will explain it to you again. The consciousness of the deceased is like a seed that is transferred. For example, when a seed is scattered on the ground, it absorbs the four great elements, similarly, this consciousness, after receiving right mindfulness, after receiving feelings, after receiving good and bad, after abandoning the body, then it is transferred.』 Bhadrapali again asked the World Honored One, 『How does this consciousness transfer after receiving the cognition of good and bad?』 The Buddha told Bhadrapali, 『For example, a lotus-colored Mani jewel (Mani, a type of gem) changes color according to the surrounding colors. If placed in a black shadow, its color becomes black; if placed in white, its color becomes white. According to the shape of the shadow it is in, the Mani jewel will take on the same color. The place where it is placed, its color will change accordingly. Similarly, this consciousness, after receiving good and evil, transfers in the same way.』 At this time, Bhadrapali again asked the Buddha, 『World Honored One! In what form does this consciousness appear?』 The Buddha told Bhadrapali, 『This consciousness has no form, no place of gathering, no place of storage, and ultimately it is unattainable, it cannot be said to exist. This consciousness has birth and death, and has afflictions, but it cannot be said to be so. Bhadrapali! For example, a sprout grows from a seed,』

不可得爛子生牙，亦非壞子生牙，而彼好子乃生牙成就。跋陀羅波梨！于汝意云何？彼子牙住何處？或在莖、或在葉、或在根，為彼子在樹枝？如是如是，此識于身體無處倚住，不在眼、不在耳、不在鼻，乃至亦不在意。猶如從子生牙，所生子牙者以取受為本，彼處取故即便受胎，受胎已即有觸，如生牙已依時即有枝葉花，有枝葉花即有子。如是如是，此識先成就身體，身體成就已其神識無處可住，亦不離神識有身。如彼種子從樹熟已然後有子，非生果有子。如是如是，此身命終之時，從身體中此神識顯現以受和合，以愛相縛以念相執，善攀緣和合、或非善攀緣和合，以風界相持，智熏逐業緣，父母和合，然後此識顯現。跋陀羅波梨！譬如善成就好明鏡見面形，非無其面得見面形，亦非無明鏡可有面形。如明鏡及面兩緣和合得有面形，而其面形無有色，亦無受亦無有識，但隨身轉動其鏡內形亦轉動，如身言語移徙轉動申縮俯仰，隨所作者，其鏡內面形亦作如是事相顯現。跋陀羅波梨！于汝意云何？其面形因何事故而現形鏡中？」

跋陀羅波梨白佛言：「世尊！因人身體故現彼鏡中如是形，隨其身色面亦有如是色，彼形亦如是色，或諸根具足或不具足，彼面形于明鏡中亦復如是現其形相。」

「跋陀羅波梨

【現代漢語翻譯】現代漢語譯本不可能從腐爛的種子中長出牙，也不是從壞的種子中長出牙，而是從好的種子中才能長出牙並最終成就。跋陀羅波梨！你認為如何？那牙齒長在哪裡？是在莖上、葉上、根上，還是在樹枝上？就像這樣，這個識在身體里沒有固定的依處，不在眼睛裡、不在耳朵里、不在鼻子里，甚至也不在意識里。就像從種子長出牙齒，所長出的牙齒是以取受為根本，因為有了取受，所以就有了受胎，受胎之後就有了觸，就像長出牙齒之後，隨著時間推移就會有枝葉花，有了枝葉花就會有果實。就像這樣，這個識先成就身體，身體成就之後，這個神識沒有固定的住處，但也沒有離開神識的身體。就像種子從樹上成熟之後才會有果實，而不是生出果實之後才有果實。就像這樣，這個身體死亡的時候，從身體中這個神識顯現出來，以受和合，以愛相束縛，以念相執著，善的攀緣和合，或者非善的攀緣和合，以風界相持，智慧熏習隨著業緣，父母和合，然後這個識才顯現。跋陀羅波梨！譬如一面好的明鏡能夠清晰地映照出面容，不是沒有面容就能映照出面容，也不是沒有明鏡就能映照出面容。就像明鏡和麵容兩個條件和合才能映照出面容，而這個面容沒有顏色，也沒有感受，也沒有意識，只是隨著身體的轉動，鏡子里的影像也跟著轉動，就像身體說話、移動、伸縮、俯仰，隨著身體所做的動作，鏡子里的面容也會顯現出相應的樣子。跋陀羅波梨！你認為如何？面容是因為什麼原因才顯現在鏡子里的呢？」跋陀羅波梨對佛說：「世尊！是因為人的身體才在鏡子里顯現出這樣的形象，隨著身體的顏色，面容也會有相應的顏色，那個形象也是這樣的顏色，或者諸根具足，或者不具足，那個面容在明鏡中也會顯現出相應的形象。」「跋陀羅波梨！

【English Translation】 English version It is impossible for a rotten seed to produce a sprout, nor does a bad seed produce a sprout, but a good seed produces a sprout and ultimately achieves growth. Bhadrapali! What do you think? Where does that sprout reside? Is it in the stem, the leaf, the root, or on the branch? Just like that, this consciousness has no fixed place to reside in the body; it is not in the eyes, not in the ears, not in the nose, and not even in the mind. Just as a sprout grows from a seed, the sprout that grows is rooted in grasping and receiving. Because of grasping and receiving, there is conception. After conception, there is contact. Just as after a sprout grows, with time, there will be branches, leaves, and flowers, and with branches, leaves, and flowers, there will be fruit. Just like that, this consciousness first establishes the body. After the body is established, this spirit has no fixed place to reside, but there is no body without the spirit. Just as a seed has fruit after it matures on the tree, not that there is fruit after the fruit is produced. Just like that, when this body dies, this spirit emerges from the body, united by reception, bound by love, and held by thought. It is united by good clinging or non-good clinging, sustained by the wind element, and wisdom is cultivated by karmic conditions. When parents unite, then this consciousness manifests. Bhadrapali! It is like a good, clear mirror that can clearly reflect a face. It is not that a face can be reflected without a face, nor can a face be reflected without a mirror. Just as a mirror and a face come together to reflect a face, and this face has no color, no feeling, and no consciousness, it only moves with the movement of the body. The image in the mirror also moves with it. Just as the body speaks, moves, stretches, bends, and bows, the image in the mirror will also show the corresponding appearance. Bhadrapali! What do you think? For what reason does the face appear in the mirror?」 Bhadrapali said to the Buddha, 'World Honored One! It is because of the human body that such an image appears in the mirror. According to the color of the body, the face will also have the corresponding color. That image is also of that color. Whether the senses are complete or incomplete, that face will also appear in the clear mirror with the corresponding image.' 'Bhadrapali!'

！如彼明鏡成就面形，以有身故彼明鏡中現形。如是此身因識有受有取有識有諸行思念成就身體。言彼明鏡者，彼緣父母和合。當知如身滅已無有識形。如彼明鏡現面形已，又清水中更見面形。如此識舍此身形已，至於彼復受余諸陰。譬如尼拘陀樹子或優曇婆羅等諸樹子雖復細小，而能生極大樹枝。生大樹枝已，舍彼形復更余處生。而彼子界舍樹形已，隨時乾枯無複本味。其本味滅已，彼樹便即乾枯萎悴。如是此識微細無定色形，生諸身已更復舍，更成就前別體。猶如大麥小麥烏麻小粒大粒等子，隨所地方散處，于彼地方即便著根。如是如是，此識所有眾生身內移于彼處，即有取有受而住，或受福或受罪，從此世移至彼世。猶如蜜蜂見其味于花內，取其味香而舍其花更移別花，或舍惡花移至好花。坐花上已，樂著彼花取彼香味。如是如是，此神識以多善根，或受天身。受天身已，以惡果故或復受地獄、畜生、餓鬼等身，受已復受別身。而此神識云何須觀？譬如鬱金香子、或紅藍花子、或分陀利花子，其體本隨分色不定，而彼子內不可見牙亦無定色。而彼子入地得水潤澤即便生牙，有牙已然後生花。而彼色不可以子得見，亦不離子有牙及色。如是如是，此識舍此身已欲成彼身，彼肉團內未有諸根，何況諸入。既無諸根及

【現代漢語翻譯】現代漢語譯本：就像明鏡能夠映照出面容，因為有身體的緣故，面容才會在明鏡中顯現。同樣，這個身體因為有識而有感受、執取、意識和各種行為思念，從而成就身體。所說的明鏡，是指父母和合的因緣。應當知道，當身體滅亡后，就沒有了識的形體。就像明鏡顯現面容后，又在清水中再次看到面容一樣。如此，識捨棄這個身體后，又會去接受其他的五蘊。譬如尼拘陀樹（榕樹）的種子或優曇婆羅（無花果）等樹的種子，雖然非常細小，卻能生長出極大的樹枝。長出大樹枝后，又捨棄原來的形態，在其他地方生長。而種子本身捨棄樹的形態后，會隨著時間乾枯，不再有原來的味道。當原來的味道消失後，那棵樹也就隨即乾枯凋零。同樣，這個識微細而沒有固定的顏色和形狀，在產生各種身體后又會捨棄，再次成就不同的個體。猶如大麥、小麥、烏麻（芝麻）等小粒或大粒的種子，散落在不同的地方，就會在那個地方紮根。如此，這個識在眾生的身體內移動到其他地方，就會有執取和感受而住，或者承受福報，或者承受罪業，從這個世界轉移到另一個世界。就像蜜蜂在花中發現花蜜，吸取花蜜的香味后，就會捨棄這朵花，轉移到另一朵花，或者捨棄惡花轉移到好花。停留在花上后，就會喜歡那朵花，吸取那朵花的香味。如此，這個神識因為積累了許多善根，可能會投生到天界。投生到天界后，又因為惡業的緣故，可能會投生到地獄、畜生、餓鬼等道，受生后又會再次受生到其他身體。而這個神識應當如何觀察呢？譬如鬱金香的種子、或紅藍花的種子、或分陀利花（白蓮花）的種子，它們的本體顏色不定，而且在種子內部看不到芽，也沒有固定的顏色。但是當種子入地得到水的滋潤后，就會生出芽，有了芽之後才會開花。而花的顏色不能從種子中看到，但也不能說芽和顏色與種子無關。如此，這個識捨棄這個身體后，想要成就另一個身體，在那個肉團內還沒有諸根，更何況是諸入（六根所對的六塵）。既然沒有諸根和諸入，又如何能有感受呢？

【English Translation】 English version: Just as a clear mirror reflects a face, and because there is a body, the face appears in the mirror. Similarly, this body, due to consciousness, has feelings, grasping, awareness, and various volitional thoughts, thus forming the body. The so-called mirror refers to the conditions of the union of parents. It should be understood that when the body perishes, there is no form of consciousness. Just as a face appears in a mirror, and then the face is seen again in clear water, so too, when consciousness abandons this body, it goes on to receive other aggregates. For example, the seeds of the Nyagrodha tree (banyan tree) or the Udumbara (fig) tree, though very small, can grow into very large branches. After growing large branches, they abandon their original form and grow elsewhere. And the seed itself, having abandoned the form of the tree, will dry up over time and no longer have its original flavor. When the original flavor disappears, the tree will then wither and decay. Similarly, this consciousness, subtle and without a fixed color or shape, after producing various bodies, abandons them and again forms a different individual. Like seeds of barley, wheat, sesame, small or large, scattered in different places, they will take root in that place. Thus, this consciousness, moving within the bodies of sentient beings to other places, will have grasping and feelings and abide, either experiencing blessings or suffering, moving from this world to another world. Just as a bee finds nectar in a flower, takes its fragrance, and then leaves that flower to move to another flower, or leaves a bad flower to move to a good flower. Having settled on a flower, it enjoys that flower and takes its fragrance. Similarly, this consciousness, due to accumulating many good roots, may be born in the heavens. Having been born in the heavens, due to bad karma, it may be born in hell, as an animal, or as a hungry ghost, and after being born, it will be born again into another body. And how should this consciousness be observed? For example, the seeds of the turmeric flower, or the safflower, or the Pundarika flower (white lotus), their inherent colors are not fixed, and within the seed, no sprout can be seen, nor is there a fixed color. But when the seed enters the ground and is moistened by water, it will sprout, and after having a sprout, it will then bloom. And the color of the flower cannot be seen from the seed, but it cannot be said that the sprout and color are unrelated to the seed. Similarly, when this consciousness abandons this body and desires to form another body, there are no sense faculties in that mass of flesh, let alone the sense bases. Since there are no sense faculties and sense bases, how can there be feelings?

入，豈可有天眼天耳及香味觸？體得有知理豈可知。我于彼時作如是諸業，我過去如是身體，但因識而受。譬如蠶蟲以自身口出于絲縷作繭，纏繞其身於中即死。如是如是，此識自生身已還自造業，猶如蠶蟲出絲纏繞，即自滅身移向于彼。譬如蓮花生於水中即有妙色香味，而彼花內無水正體而可得見。彼花滅已，所有地方置子于中，即有色香所住。如是如是，此識所移之處，諸根境界無共移者，受亦無移；其所移者唯有法界。譬如如意珠隨所至之處，有須之物即隨念得。猶如日天光明，自隨逐日而行，日所至處光亦至彼。如是如是，此神識所移至處，受想法界等相隨不離。

「複次！此識捨身已取一切諸有。聚集取已，無肉無骨來就後身。彼取色身有及諸觸等事，以天眼觀見善惡受取。譬如小棗千年棗、庵摩羅果、迦毗陀等，果成就時各有一味，或苦或酢、或甘或咸，等諸六味。而彼諸果熟已，在所地方其味在內，子移彼處各自有味。如是如是，此識子所移之處，彼自有觸隨福及無福，以有及念自隨而移。

「複次！此識捨身時作如是念：『如我今舍此身故，名此念識。為識知善業不善業，知此業隨我而行，知我隨此業而行。』如是等知，故名為識。

「複次！此身知造一切諸業，故名為識。猶如

【現代漢語翻譯】現代漢語譯本『入』，怎麼可能有天眼、天耳以及香味觸覺呢？身體所擁有的知覺道理怎麼可能被認知呢？我那時所做的這些業，我過去是這樣的身體，只是因為『識』而承受。譬如蠶蟲用自己的口吐出絲線做繭，纏繞自身在其中就死了。像這樣，這個『識』自己產生身體后又自己造業，猶如蠶蟲吐絲纏繞，就自己滅亡身體而轉移到別處。譬如蓮花生長在水中，就有了美妙的顏色和香味，而那花裡面沒有水的實體可以看見。那花凋謝后，所有的地方都把種子放在其中，就有了顏色和香味所停留的地方。像這樣，這個『識』所轉移的地方，諸根的境界沒有一起轉移的，感受也沒有轉移；它所轉移的只有法界（dharma-dhātu，宇宙萬法所依之界）。譬如如意珠（cintāmaṇi，能滿足願望的寶珠）隨著所到的地方，有需要的東西就隨著意念得到。猶如太陽的光明，自己隨著太陽而行，太陽所到的地方光明也到那裡。像這樣，這個神識所轉移到的地方，感受、想法、法界等相隨不分離。『再次！』這個『識』捨棄身體后就獲取一切諸有（bhava，存在）。聚集獲取后，沒有肉體和骨頭來到後世的身體。它獲取色身（rūpa-kāya，物質身體）以及諸觸等事，用天眼觀察看見善惡而接受。譬如小棗、千年棗、庵摩羅果（āmalaka，余甘子）、迦毗陀（kapittha，木蘋果）等，果實成熟時各有不同的味道，或苦或酸、或甜或咸，等各種六味。而這些果實成熟后，在所在的地方，味道在裡面，種子轉移到別處各自有味道。像這樣，這個『識』的種子所轉移的地方，它自己有觸覺隨著福報和沒有福報，以有和念自己隨著轉移。『再次！』這個『識』捨棄身體時產生這樣的念頭：『當我今天捨棄這個身體時，就稱這個念頭為『識』。爲了讓『識』知道善業和不善業，知道這個業隨著我而行，知道我隨著這個業而行。』像這樣知道，所以稱為『識』。『再次！』這個身體知道造作一切諸業，所以稱為『識』。猶如

【English Translation】 English version 'Entrance,' how could there be a heavenly eye, heavenly ear, and the sensations of smell and touch? How can the principle of knowing that the body possesses be understood? The karmas I performed at that time, my past body was like that, were only received because of 'consciousness'. For example, a silkworm uses its own mouth to produce silk threads to make a cocoon, wrapping itself within it and then dying. Just like that, this 'consciousness' generates a body and then creates karma itself, like a silkworm spinning silk, it destroys its own body and moves elsewhere. For example, a lotus flower grows in water and has beautiful colors and fragrance, but there is no water substance to be seen inside the flower. After the flower withers, all the places put seeds inside, and there are places where color and fragrance reside. Just like that, the places where this 'consciousness' moves, the realms of the senses do not move together, nor does sensation move; what moves is only the dharma-dhātu (the realm of all phenomena). For example, a cintāmaṇi (wish-fulfilling jewel) goes to a place, and the things needed are obtained according to the thought. Like the light of the sun, it follows the sun, and where the sun goes, the light also goes there. Just like that, the places where this consciousness moves, sensations, thoughts, dharma-dhātu, etc., follow and do not separate. 'Furthermore!' This 'consciousness' abandons the body and then acquires all existences (bhava). After gathering and acquiring, it comes to the next body without flesh and bones. It acquires the rūpa-kāya (material body) and the matters of touch, etc., and uses the heavenly eye to observe and see good and evil and receive them. For example, small dates, thousand-year dates, āmalaka (Indian gooseberry), kapittha (wood apple), etc., when the fruits ripen, each has a different taste, either bitter, sour, sweet, or salty, etc., all six tastes. And after these fruits ripen, in the places where they are, the taste is inside, and the seeds move elsewhere, each having its own taste. Just like that, the places where the seeds of this 'consciousness' move, it has its own touch according to fortune and misfortune, and with existence and thought, it moves by itself. 'Furthermore!' When this 'consciousness' abandons the body, it generates this thought: 'When I abandon this body today, this thought is called 'consciousness'. In order for 'consciousness' to know good karma and bad karma, to know that this karma follows me, and to know that I follow this karma.' Knowing like this, it is called 'consciousness'. 'Furthermore!' This body knows how to create all karmas, so it is called 'consciousness'. Just like

風界，或時冷、或時熱，或時隨臭有氣、或時因香有氣，故知為風。如是此識體無有色，以取因色故、或欲取因故、或見取因故、或持戒求報取因故，乃至有受，受因故受身體色成就，故言為識。」

爾時彼眾中有一長者童子，名曰蘇摩浮坻(音多尼反，隋言真月)，從座而起，合十指掌而白佛言：「世尊！其色云何須觀？取云何須觀？欲取云何須觀？見取云何須觀？戒取云何須觀？」

佛告真月：「凡有智者欲知汝所問，當如是知。真月！若有善色、若有非善色，從肉團時須觀筋血、脈及氣脈、髑髏縫腦、大腸小腸、肺心肝腎、脾膽諸藏、脂𦙽髓血、痰陰涕唾、不凈臭穢非常可畏。毛髮髭鬢面板裹覆聚集，聚已所有諸色皆為四大所成。四大者，取色以成身，故名取色。蘇摩坻！彼身以父母和合成牢硬者，彼即是地大。所有稀軟者，彼名為水大。所有暖成熟者，彼名為火大。所有搖動屈伸者，彼名為風大。所有知者，彼名聲香味觸等界。所念知者，故名為識。」

爾時蘇摩浮坻復白佛言：「世尊！云何死時舍彼色界？云何彼識從彼身出？云何彼身舍已作如是知，此是我身？」

佛報真月言：「真月！受此身正住之時，身業既盡舍于諸大。譬如以乳和水以火煎煮，以得熱氣乳水各別，而彼乳所

{ "translations": [ "現代漢語譯本", "風的界限，有時是冷的，有時是熱的，有時隨著臭味有氣息，有時因為香味有氣息，因此知道這是風。像這樣，這個識的本體沒有顏色，因為它取因於顏色，或者因為想要取因，或者因為見解取因，或者因為持戒求報取因，乃至有感受，因為感受的因緣而感受身體的顏色成就，所以說這是識。", "那時，在聽眾中有一位長者童子，名叫蘇摩浮坻（音譯，意為真月），他從座位上站起來，合起雙手向佛陀說道：『世尊！色應該如何觀察？取應該如何觀察？欲取應該如何觀察？見取應該如何觀察？戒取應該如何觀察？』", "佛陀告訴真月：『凡是有智慧的人想要了解你所問的問題，應當這樣瞭解。真月！如果有好的顏色，或者有不好的顏色，從肉團的時候就應當觀察筋、血、脈和氣脈、頭骨的縫隙、大腦、大腸、小腸、肺、心、肝、腎、脾、膽等臟器、脂肪、油脂、骨髓、血液、痰、陰液、鼻涕、唾液等不凈臭穢、非常可怕的東西。毛髮、鬍鬚、鬢角、面板包裹覆蓋聚集在一起，聚集之後所有的顏色都是由四大組成的。四大是指，取色來成就身體，所以叫做取色。蘇摩坻！這個身體是由父母和合而成的堅硬部分，那就是地大。所有稀軟的部分，那就是水大。所有溫暖成熟的部分，那就是火大。所有搖動屈伸的部分，那就是風大。所有知覺的部分，那就是聲、香、味、觸等界。所念所知的部分，所以叫做識。』", "那時，蘇摩浮坻又對佛陀說：『世尊！人死的時候如何捨棄這個身體？這個識如何從這個身體出去？這個身體捨棄之後如何知道，這是我的身體？』", "佛陀告訴真月說：『真月！當這個身體正常存在的時候，身體的業力已經耗盡，捨棄了四大。譬如用牛奶和水混合，用火煎煮，得到熱氣后牛奶和水就分開了，而牛奶所" ], "english_translations": [ "English version", "The wind element, sometimes cold, sometimes hot, sometimes with an odor, sometimes with a fragrance, thus it is known as wind. Likewise, this consciousness has no form, because it takes form as its cause, or because of the desire to take form as its cause, or because of the view of taking form as its cause, or because of taking precepts and seeking reward as its cause, even to having feeling, because of the cause of feeling, the body's form is achieved, therefore it is said to be consciousness.", "At that time, among the assembly, there was an elder's son named Somabhuti (meaning 'True Moon'), who rose from his seat, joined his palms, and said to the Buddha, 'World Honored One! How should form be observed? How should grasping be observed? How should desire-grasping be observed? How should view-grasping be observed? How should precept-grasping be observed?'", "The Buddha said to True Moon, 'Those who are wise and wish to understand what you have asked should understand it in this way. True Moon! If there is good form, or if there is bad form, from the time of the flesh mass, one should observe the tendons, blood, veins, and air passages, the sutures of the skull, the brain, the large intestine, the small intestine, the lungs, heart, liver, kidneys, spleen, gallbladder, and other organs, fat, grease, marrow, blood, phlegm, mucus, snot, saliva, and other impure, foul, and very frightening things. Hair, beard, sideburns, and skin cover and gather together, and all the forms that have gathered are made of the four great elements. The four great elements are those that take form to make up the body, therefore they are called taking form. Somabhuti! The hard parts of the body that are formed by the union of parents are the earth element. All the soft parts are the water element. All the warm and mature parts are the fire element. All the moving and flexing parts are the wind element. All that is aware is the realm of sound, smell, taste, and touch. That which is thought and known is called consciousness.'", "At that time, Somabhuti again said to the Buddha, 'World Honored One! How does one abandon this body at the time of death? How does this consciousness leave this body? How does this body, after being abandoned, know, "This is my body?"'", "The Buddha said to True Moon, 'True Moon! When this body is in a normal state, the karma of the body is exhausted, and the four great elements are abandoned. It is like mixing milk and water and boiling them with fire. When heat is obtained, the milk and water separate, and the milk" ] }

有脂膩味彼無有色。真月！如是如是，死人身別，諸大亦有別，神識亦有別。然彼識取諸大及取法界已，以法界熏念，取善及惡至於來世。譬如摩訶迦良那藥蘇(隋言大真藥蘇)，取種種藥味力煎，其內或有辛或有苦、或有醋或有咸、或有淡或有甜，取諸味已入體成熟。色香等味取已，彼蘇體舍移而成藥味。此識亦復如是，捨身已取善及惡及取法界，此識移去。言彼蘇味體者，即以喻身。言彼諸藥和合聚集者，喻彼諸根。言諸藥色香味觸者，喻識移去故言識。諸味將去者，即是識移。應當如是觀。言人色別異者，或善色或惡色。或入體大真藥蘇熟消，即是喻善業。當如是觀。若言因彼大真蘇食已出痿黃色，即是喻不善業。當如是觀。如大摩訶迦良那藥蘇寶者，如是此識。應當觀如摩訶迦良那藥蘇取諸藥色味，取已成大真藥蘇，而彼蘇無有手足及諸根，但取彼味。如是如是，此識捨身已及舍諸界，唯取法界。取受已，取善及惡而去。真月！彼人捨身已，于來世得正念得天念，或見六慾諸天，或見十六大地獄，或見身體諸根具足。彼于爾時作如是知，此是我身也。彼人命終之時，彼念見種種相，或見微妙輦輿、或見微妙園林。其園林內有種種樹木，新生蓊鬱可愛，或有妙池，或見種種成就諸事。彼見如是等諸相，心生歡喜

【現代漢語翻譯】現代漢語譯本有油脂膩味的身體，它沒有顏色。真月！是的，是的，死人的身體是分離的，諸大（四大：地、水、火、風）也是分離的，神識也是分離的。然而，那個識取諸大和法界之後，以法界熏習念頭，取善和惡，以至於來世。譬如摩訶迦良那藥蘇（隋朝時稱為大真藥蘇，一種藥），取各種藥材的味力煎煮，其中或者有辛辣、或者有苦澀、或者有酸、或者有咸、或者有淡、或者有甜，取各種味道後進入身體成熟。顏色、香味等味道被吸收后，藥蘇的本體捨棄並轉化為藥味。這個識也是這樣，捨棄身體后取善和惡，以及取法界，這個識就轉移了。所說的藥蘇的本體，就是比喻身體。所說的各種藥物和合聚集，比喻各種根（眼、耳、鼻、舌、身、意）。所說的各種藥物的顏色、香味、味道、觸感，比喻識的轉移，所以說識。各種味道被帶走，就是識的轉移。應當這樣觀察。所說的人的顏色不同，或者有善的顏色，或者有惡的顏色。或者進入身體的大真藥蘇被消化，就是比喻善業。應當這樣觀察。如果說因為吃了大真藥蘇后出現萎黃的顏色，就是比喻不善業。應當這樣觀察。如同大摩訶迦良那藥蘇寶，這個識也是這樣。應當觀察如同摩訶迦良那藥蘇取各種藥的顏色和味道，吸收后成為大真藥蘇，而那個藥蘇沒有手足和各種根，只是吸收那些味道。是的，是的，這個識捨棄身體后以及捨棄諸界，只是取法界。吸收后，取善和惡而去。真月！那個人捨棄身體后，在來世得到正念，得到天念，或者看見六慾諸天，或者看見十六大地獄，或者看見身體諸根具足。他在那時會這樣知道，這是我的身體。那個人臨終的時候，他的念頭會看見各種景象，或者看見微妙的輦輿，或者看見微妙的園林。那個園林內有各種樹木，新生茂盛可愛，或者有美妙的池塘，或者看見各種成就的事情。他看見這些景象，心中生起歡喜。 English version A body with a greasy taste, it has no color. True Moon! Yes, yes, the body of a dead person is separate, the great elements (the four great elements: earth, water, fire, and wind) are also separate, and consciousness is also separate. However, that consciousness, after taking the great elements and the Dharma realm, uses the Dharma realm to cultivate thoughts, taking good and evil, even into the next life. For example, Mahakalyana-rasa (in the Sui Dynasty, it was called Da Zhen Yao Su, a kind of medicine), takes the power of various medicinal herbs and boils them, among which there may be spicy, bitter, sour, salty, bland, or sweet. After taking various tastes, it enters the body and matures. After the colors, fragrances, and other tastes are absorbed, the essence of the medicine is discarded and transformed into medicinal flavors. This consciousness is also like this, after abandoning the body, it takes good and evil, and takes the Dharma realm, and this consciousness moves away. What is said to be the essence of the medicine is a metaphor for the body. What is said to be the gathering of various medicines is a metaphor for the various roots (eyes, ears, nose, tongue, body, and mind). What is said to be the colors, fragrances, tastes, and touches of various medicines is a metaphor for the movement of consciousness, so it is called consciousness. The various tastes being taken away is the movement of consciousness. It should be observed in this way. What is said about the different colors of people, there may be good colors or evil colors. Or the Da Zhen Yao Su that enters the body is digested, which is a metaphor for good karma. It should be observed in this way. If it is said that because of eating Da Zhen Yao Su, a withered yellow color appears, it is a metaphor for bad karma. It should be observed in this way. Like the great Mahakalyana-rasa treasure, this consciousness is also like this. It should be observed like Mahakalyana-rasa taking the colors and tastes of various medicines, and after absorbing them, it becomes Da Zhen Yao Su, and that medicine has no hands, feet, or various roots, but only absorbs those tastes. Yes, yes, this consciousness, after abandoning the body and abandoning the realms, only takes the Dharma realm. After absorbing it, it takes good and evil and departs. True Moon! After that person abandons the body, in the next life, they will obtain right mindfulness, obtain heavenly mindfulness, or see the six desire heavens, or see the sixteen great hells, or see the body with all its roots complete. At that time, they will know that this is my body. When that person is about to die, their thoughts will see various scenes, or see subtle palanquins, or see subtle gardens. In that garden, there are various trees, newly grown, lush, and lovely, or there are beautiful ponds, or they see various accomplished things. When they see these scenes, joy arises in their heart.

【English Translation】 A body with a greasy taste, it has no color. True Moon! Yes, yes, the body of a dead person is separate, the great elements (the four great elements: earth, water, fire, and wind) are also separate, and consciousness is also separate. However, that consciousness, after taking the great elements and the Dharma realm, uses the Dharma realm to cultivate thoughts, taking good and evil, even into the next life. For example, Mahakalyana-rasa (in the Sui Dynasty, it was called Da Zhen Yao Su, a kind of medicine), takes the power of various medicinal herbs and boils them, among which there may be spicy, bitter, sour, salty, bland, or sweet. After taking various tastes, it enters the body and matures. After the colors, fragrances, and other tastes are absorbed, the essence of the medicine is discarded and transformed into medicinal flavors. This consciousness is also like this, after abandoning the body, it takes good and evil, and takes the Dharma realm, and this consciousness moves away. What is said to be the essence of the medicine is a metaphor for the body. What is said to be the gathering of various medicines is a metaphor for the various roots (eyes, ears, nose, tongue, body, and mind). What is said to be the colors, fragrances, tastes, and touches of various medicines is a metaphor for the movement of consciousness, so it is called consciousness. The various tastes being taken away is the movement of consciousness. It should be observed in this way. What is said about the different colors of people, there may be good colors or evil colors. Or the Da Zhen Yao Su that enters the body is digested, which is a metaphor for good karma. It should be observed in this way. If it is said that because of eating Da Zhen Yao Su, a withered yellow color appears, it is a metaphor for bad karma. It should be observed in this way. Like the great Mahakalyana-rasa treasure, this consciousness is also like this. It should be observed like Mahakalyana-rasa taking the colors and tastes of various medicines, and after absorbing them, it becomes Da Zhen Yao Su, and that medicine has no hands, feet, or various roots, but only absorbs those tastes. Yes, yes, this consciousness, after abandoning the body and abandoning the realms, only takes the Dharma realm. After absorbing it, it takes good and evil and departs. True Moon! After that person abandons the body, in the next life, they will obtain right mindfulness, obtain heavenly mindfulness, or see the six desire heavens, or see the sixteen great hells, or see the body with all its roots complete. At that time, they will know that this is my body. When that person is about to die, their thoughts will see various scenes, or see subtle palanquins, or see subtle gardens. In that garden, there are various trees, newly grown, lush, and lovely, or there are beautiful ponds, or they see various accomplished things. When they see these scenes, joy arises in their heart.

。生歡喜已，安隱如法取命終，而彼人神識猶如乘馬。應當如是觀。言乘馬者，譬如有人在戰場內，身著好牢鎧甲，善持馬控轡速疾騙騎。如是此識，著攀緣鎧甲善果報，速疾乘出入息舍諸界諸入等。舍已取後生諸梵天，乃至阿迦膩吒等天微妙之處。」

大寶積經卷第一百九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十

隋天竺三藏阇那崛多譯賢護長者會第三十九之二

爾時會中有月實勝上童真，從座而起，合掌白佛言：「世尊！云何見色因？云何見欲因？云何見見因？云何見戒取因？」

佛告月實：「智見智境，愚見愚境。智者見諸姝麗美色，了知穢惡，唯是肉段、筋骨膿血、大脈小脈、大腸小腸、𦙽液腦膜、腎心脾膽、肝肺肚胃、生藏熟藏、黃淡涕唾、發鬚毛爪、大小便利，薄皮裹之，不凈污露、可畏可惡。凡所有色皆四大生，是為色因。月實！如父母生身，身之堅硬為地大，流潤為水大，暖熱為火大，飄動為風大，有所覺知念及聲香味觸等界斯皆為識。」

月實童真復白佛言：「世尊！將死之時，云何識舍于身？云何識遷於身？云何識知今舍此身？」

佛告月實：「眾生隨業獲報，識流相續持身不絕。期畢報終，識棄捨身隨業遷

【現代漢語翻譯】現代漢語譯本：產生歡喜之後，安詳平靜地如法結束生命，那時那個人的神識就像騎馬一樣。應當這樣觀察。所說的騎馬，譬如有人在戰場上，身穿堅固的鎧甲，熟練地駕馭馬匹，快速奔馳。同樣，這個神識，穿著攀緣的鎧甲，憑藉善業的果報，快速地乘著出入息，捨棄諸界、諸入等。捨棄之後，投生到後世的諸梵天，乃至阿迦膩吒（Akanistha，色界頂天）等天界微妙之處。

當時，法會中有一位名叫月實勝上（Chandra-satya-uttama）的童真，從座位上站起來，合掌對佛說：『世尊！什麼是見色的因？什麼是見欲的因？什麼是見見的因？什麼是見戒取的因？』

佛告訴月實：『智慧的見解有智慧的境界，愚癡的見解有愚癡的境界。有智慧的人看到美麗的顏色，了知其污穢醜惡，只不過是肉塊、筋骨膿血、大脈小脈、大腸小腸、腦髓腦膜、腎心脾膽、肝肺肚胃、生藏熟藏、黃痰涕唾、頭髮鬍鬚指甲、大小便，用薄皮包裹著，不乾淨污穢暴露，令人畏懼厭惡。一切色法都是四大（地、水、火、風）所生，這就是色因。月實！就像父母所生的身體，身體的堅硬是地大，流動是水大，溫暖是火大，飄動是風大，有所覺知、念頭以及聲香味觸等界，這些都是識。』

月實童真又問佛：『世尊！將要死亡的時候，識是如何捨棄身體的？識是如何轉移到另一個身體的？識是如何知道現在要捨棄這個身體的？』

佛告訴月實：『眾生隨著各自的業力獲得果報，識流相續不斷地維持著身體。當業報結束時，識就捨棄身體，隨著業力轉移。

【English Translation】 English version: Having generated joy, peacefully and righteously concluding life, that person's consciousness is like riding a horse. One should observe it in this way. The term 'riding a horse' is like someone on a battlefield, wearing strong armor, skillfully controlling the horse, and galloping swiftly. Similarly, this consciousness, wearing the armor of clinging, relies on the karmic results of good deeds, swiftly rides on the in-breath and out-breath, abandoning the realms, the entrances, etc. Having abandoned these, it is reborn in the future in the various Brahma heavens, even in the subtle realms of the Akanistha (the highest heaven in the realm of form) and other heavens.

At that time, in the assembly, there was a young man named Chandra-satya-uttama (Moon-Truth-Supreme), who rose from his seat, joined his palms, and said to the Buddha: 'World Honored One! What is the cause of seeing form? What is the cause of seeing desire? What is the cause of seeing views? What is the cause of seeing attachment to precepts?'

The Buddha told Chandra-satya: 'The wise view has a wise realm, and the foolish view has a foolish realm. The wise see beautiful colors and understand their filth and ugliness, that they are merely pieces of flesh, sinews, bones, pus, blood, large and small veins, large and small intestines, brain marrow, kidneys, heart, spleen, gall bladder, liver, lungs, stomach, raw and cooked organs, yellow phlegm, mucus, hair, beard, nails, and excrement, wrapped in thin skin, unclean, filthy, exposed, fearful, and disgusting. All forms are born from the four great elements (earth, water, fire, and wind), and this is the cause of form. Chandra-satya! Just like the body born from parents, the hardness of the body is the earth element, the fluidity is the water element, the warmth is the fire element, the movement is the wind element, and the awareness, thoughts, and realms of sound, smell, taste, and touch are all consciousness.'

Chandra-satya, the young man, again asked the Buddha: 'World Honored One! When one is about to die, how does consciousness abandon the body? How does consciousness transfer to another body? How does consciousness know that it is now abandoning this body?'

The Buddha told Chandra-satya: 'Beings receive retribution according to their karma, and the stream of consciousness continuously sustains the body. When the karmic retribution ends, consciousness abandons the body and transfers according to karma.'

受。譬如水乳和煎，以火熱力，乳水及膩各各分散。如是月實！眾生命盡，以業力故，形骸與識及諸入界各各分散；識為所依，以取法界及法界念並善惡業，遷受他報。月實！譬如大吉善蘇，以眾良藥味力熟功和合為之。大吉善蘇棄凡蘇性，持良藥力，辛苦酸堿澀甘六味以資人身，便與人身作色香味。識棄此身，持善惡業及法果等，遷受余報亦復如是。月實！蘇質如身，諸藥和合為大吉善。如諸法諸根和合為業，眾藥味觸資成於蘇。如業資識，服大吉善悅澤充盛光色美好安隱無患，如善資識獲諸樂報。服蘇違法，顏容變惡慘無血氣色死土白，如惡資識獲諸苦報。月實！吉善寶蘇無手足眼，能取良藥色香味力。識亦如是，取法界受及諸善業，棄此身界受于中陰，得天妙念，見六慾天，十六地獄，見己之身手足端嚴諸根麗美，見所棄屍，云此是我前生之身。復見高勝妙相天宮，種種莊嚴花果卉木，藤蔓蒙覆光明赫麗，如新鍊金眾寶鈿飾。彼見此已心大歡喜，因大喜愛識便托之。此善業人捨身受身安樂無苦，如乘馬者棄一乘一。譬如壯士武略備具，見敵兵至著堅甲冑，乘策驥駿所去無畏。識資善根棄出入息舍界入身，遷受勝樂亦復如是，自梵身天爰至有頂，生於其中。」

爾時會中大藥王子，從座而起，合掌白佛言：

【現代漢語翻譯】現代漢語譯本：『月實（佛陀對弟子的稱呼）！譬如將水和乳混合煎煮，用火加熱的力量，乳、水和油脂各自會分散開來。同樣，月實！眾生的生命終結時，由於業力的緣故，形體、意識以及各種感官功能也會各自離散；意識作為依託，憑藉對法界（宇宙萬法）的執取、對法界的念想以及善惡業，轉移到下一世承受果報。月實！譬如上好的酥油，是用各種良藥的滋味和功效調和製成的。上好的酥油捨棄了普通酥油的性質，保持著良藥的力量，用辛苦、酸、堿、澀、甘這六種味道來滋養人的身體，從而使人的身體產生色、香、味。意識捨棄這個身體，憑藉善惡業以及法果等，轉移到下一世承受果報也是如此。月實！酥油的本質就像身體，各種藥物的混合就像諸法和諸根的結合形成業，各種藥物的味道和觸感滋養酥油，就像業滋養意識。服用上好的酥油會使人感到愉悅、滋潤、光澤美好、安穩無憂，就像善業滋養意識會獲得各種快樂的果報。服用不符合規定的酥油，會使人臉色變差、慘白無血色、像死土一樣蒼白，就像惡業滋養意識會獲得各種痛苦的果報。月實！上好的寶酥沒有手腳眼睛，卻能攝取良藥的色香味力。意識也是如此，攝取法界的感受以及各種善業，捨棄這個身體的界限，進入中陰身，獲得天界的微妙念頭，看到六慾天和十六地獄，看到自己的身體手腳端正、各種感官美麗，看到自己拋棄的屍體，會說『這是我前世的身體』。又看到高聳殊勝、美妙無比的天宮，各種裝飾華麗的花果樹木，藤蔓覆蓋，光明閃耀，像新煉的金子鑲嵌著各種寶物。他看到這些後心中非常歡喜，因為強烈的喜愛，意識便寄託於此。這種善業之人捨棄身體后，會轉生到安樂無苦的地方，就像騎馬的人捨棄一匹馬換乘另一匹馬。譬如一個武藝高強、武略具備的壯士，看到敵兵來臨，會穿上堅固的鎧甲，騎上駿馬，所向無敵。意識憑藉善根，捨棄呼吸，捨棄身體的界限，進入新的身體，轉移到殊勝的快樂之中也是如此，從梵身天一直到有頂天，都可以在其中轉生。』這時，法會中的大藥王子從座位上站起來，合掌對佛說：

【English Translation】 English version: 『O Moon-Real (a term Buddha used to address his disciples)! It is like when milk and water are boiled together, the heat of the fire causes the milk, water, and grease to separate. Similarly, O Moon-Real! When the lives of sentient beings end, due to the power of karma, the physical body, consciousness, and various sensory functions each separate; consciousness, as the basis, relies on the grasping of the Dharma realm (the universe and all its phenomena), thoughts of the Dharma realm, and good and bad karma, to transfer to the next life to receive retribution. O Moon-Real! It is like the finest ghee, which is made by blending the flavors and effects of various good medicines. The finest ghee abandons the nature of ordinary ghee, retains the power of the good medicines, and uses the six flavors of bitterness, sourness, alkalinity, astringency, sweetness, and saltiness to nourish the human body, thereby causing the human body to produce color, fragrance, and taste. Consciousness abandons this body, relying on good and bad karma and the fruits of Dharma, to transfer to the next life to receive retribution, and it is the same. O Moon-Real! The essence of ghee is like the body, the mixture of various medicines is like the combination of all dharmas and senses to form karma, and the flavors and touch of various medicines nourish the ghee, just as karma nourishes consciousness. Consuming the finest ghee makes one feel joyful, nourished, radiant, peaceful, and without worry, just as good karma nourishes consciousness and one receives various joyful retributions. Consuming ghee that does not meet the standards will make one's complexion worsen, pale and bloodless, like dead earth, just as bad karma nourishes consciousness and one receives various painful retributions. O Moon-Real! The finest precious ghee has no hands, feet, or eyes, yet it can absorb the color, fragrance, taste, and power of good medicines. Consciousness is also like this, absorbing the sensations of the Dharma realm and various good karmas, abandoning the boundaries of this body, entering the intermediate state (bardo), obtaining the subtle thoughts of the heavenly realm, seeing the six desire heavens and the sixteen hells, seeing one's own body with upright hands and feet, and beautiful sensory organs, seeing the corpse one has abandoned, and saying, 『This was my body in my previous life.』 One also sees the towering, magnificent, and incomparably beautiful heavenly palaces, various ornately decorated flowers, fruits, and trees, with vines covering them, shining brightly, like newly refined gold inlaid with various treasures. After seeing these, one feels great joy in one's heart, and because of the strong love, consciousness then attaches to it. This person of good karma, after abandoning the body, will be reborn in a place of peace and happiness without suffering, just like a rider abandoning one horse to ride another. For example, a strong warrior with great martial skills, seeing enemy soldiers approaching, will put on strong armor, ride a fine horse, and be invincible. Consciousness, relying on good roots, abandons breathing, abandons the boundaries of the body, enters a new body, and transfers to supreme happiness, and it is the same, from the Brahma Heaven to the Highest Heaven, one can be reborn in them.』 At that time, the Great Medicine Prince in the assembly rose from his seat, put his palms together, and said to the Buddha:

「世尊！識舍于身作何色像？」

佛言：「善哉善哉。大藥！汝今所問是大甚深佛之境界，唯除如來更無能了。」

於是賢護勝上童真白佛言：「大藥王子所問甚深，其智微妙敏利明決。」

佛告賢護：「此大藥王子已於毗婆尸佛所植諸善根，曾於五百生中生外道家。為外道時常思識義。識者云何？云何為識？於五百生不能決了識之去來，莫知由緒。我於今日為破疑網，令得開解。」

於是賢護勝上童真謂大藥王子言：「善哉善哉。仁今所問微妙甚深。月實之問其義淺狹猶如嬰兒，心遊外境而不知內。正法希聞，諸佛難遇，佛圓廣智無測深慧，至妙之理應專啟請。」

時大藥王子見佛熙怡，顏容舒悅如秋蓮開，踴躍歡喜，一心合掌而白佛言：「世尊！我愛深法渴仰深法，常恐如來入般涅槃不聞正法，而於末濁眾生之中愚無所知、不識善惡，于善不善、熟與不熟不能覺了，迷惑輪轉生死苦趣。」

佛告大藥王子：「如來正法難遇難得。我于往昔為半伽他，登山自墜棄捨身命，為求正法經歷無量百千萬億種種苦難。大藥！汝所希望，皆恣汝問，我當爲汝分別解說。」

大藥王子白佛言：「唯然奉教。世尊！識相云何？愿垂開示。」

佛告大藥：「如人影像現之於水，此

【現代漢語翻譯】現代漢語譯本：『世尊！識（vijñāna，意識）離開身體後會呈現什麼樣的形態和樣子？』佛說：『善哉善哉。大藥（Mahauṣadha，菩薩名）！你現在所問的是非常深奧的佛的境界，除了如來（tathāgata，佛的稱號）之外，沒有人能夠完全理解。』這時，賢護（Bhadrapāla，菩薩名）勝上童真（kumāra-bhūta，童子）對佛說：『大藥王子所問的問題非常深奧，他的智慧微妙、敏銳、明晰。』佛告訴賢護：『這位大藥王子已經在毗婆尸佛（Vipaśyin，過去佛名）那裡種下了各種善根，曾經在五百世中出生在外道（tīrthika，非佛教修行者）的家庭。當他作為外道時，常常思考意識的含義。什麼是識？如何定義識？在五百世中，他都不能確定識的去向和來處，不知道它的根源。我今天為他破除疑惑，讓他得以開悟。』於是，賢護勝上童真對大藥王子說：『善哉善哉。你現在所問的問題微妙而深奧。月實（Candra-satya，人名）所問的問題，其含義淺顯狹隘，就像嬰兒一樣，心遊蕩在外境而不知內省。正法（saddharma，佛法）難得聽聞，諸佛（buddha，覺悟者）難以遇到，佛的圓滿廣大智慧深不可測，至妙的道理應該專心請教。』這時，大藥王子看到佛陀喜悅安詳，容顏舒展如秋蓮盛開，他歡喜踴躍，一心合掌對佛說：『世尊！我熱愛深奧的佛法，渴望深奧的佛法，常常擔心如來入般涅槃（parinirvāṇa，佛的最終寂滅）后，我將無法聽聞正法。在末法時代，眾生愚昧無知，不辨善惡，對於善與不善、成熟與不成熟都不能覺察，迷惑地在生死輪迴中受苦。』佛告訴大藥王子：『如來的正法難以遇到，難以獲得。我過去爲了半句偈語，不惜登山自墜，捨棄生命，爲了尋求正法，經歷了無量百千萬億種苦難。大藥！你所希望的，都可以隨意發問，我將為你分別解釋。』大藥王子對佛說：『遵從教誨。世尊！識的相狀是什麼樣的？希望您能開示。』佛告訴大藥：『就像人的影像顯現在水中一樣，這』

【English Translation】 English version: 'World Honored One! What form and appearance does consciousness (vijñāna) take when it leaves the body?' The Buddha said, 'Excellent, excellent. Mahauṣadha (a Bodhisattva's name)! What you have asked is a very profound realm of the Buddha, and no one other than the Tathāgata (the Buddha's title) can fully understand it.' Then, Bhadrapāla (a Bodhisattva's name), the superior youth, said to the Buddha, 'The question asked by Prince Mahauṣadha is very profound, and his wisdom is subtle, sharp, and clear.' The Buddha told Bhadrapāla, 'This Prince Mahauṣadha has already planted various good roots with the Buddha Vipaśyin (a past Buddha's name), and he was born into the families of non-Buddhists (tīrthika) for five hundred lifetimes. When he was a non-Buddhist, he often contemplated the meaning of consciousness. What is consciousness? How is consciousness defined? For five hundred lifetimes, he could not determine the coming and going of consciousness, nor did he know its origin. Today, I will dispel his doubts and enable him to attain enlightenment.' Then, Bhadrapāla, the superior youth, said to Prince Mahauṣadha, 'Excellent, excellent. The question you have asked is subtle and profound. The question asked by Candra-satya (a person's name) is shallow and narrow in meaning, like that of an infant, whose mind wanders in external realms without knowing introspection. The true Dharma (saddharma, Buddhist teachings) is difficult to hear, the Buddhas (buddha, enlightened ones) are difficult to encounter, the Buddha's perfect and vast wisdom is immeasurable, and the most profound principles should be inquired about with utmost sincerity.' At that time, Prince Mahauṣadha saw that the Buddha was joyful and peaceful, his countenance as radiant as an autumn lotus in full bloom. He was overjoyed and, with his palms joined together, said to the Buddha, 'World Honored One! I love the profound Dharma and yearn for the profound Dharma. I am always worried that after the Tathāgata enters parinirvāṇa (the Buddha's final passing), I will not be able to hear the true Dharma. In the degenerate age, sentient beings are ignorant and do not know good from evil. They cannot discern between good and bad, mature and immature, and are confused and suffer in the cycle of birth and death.' The Buddha told Prince Mahauṣadha, 'The Tathāgata's true Dharma is difficult to encounter and difficult to obtain. In the past, for half a verse, I did not hesitate to climb mountains and throw myself down, sacrificing my life. In order to seek the true Dharma, I experienced countless hundreds of millions of kinds of suffering. Mahauṣadha! You may ask whatever you wish, and I will explain it to you in detail.' Prince Mahauṣadha said to the Buddha, 'I will follow your teachings. World Honored One! What is the nature of consciousness? I hope you can enlighten me.' The Buddha told Mahauṣadha, 'It is like a person's reflection appearing in water, this'

像不可執持，非有無辨，如芻洛迦形、如渴愛像。」

大藥王子白佛言：「世尊！云何渴愛？」

佛言：「如人對可意色，眼根趣之，名為渴愛。猶持明鏡視己面像，若去于鏡面像不現。識之遷運亦復如是，善惡業形與識色像皆不可見。如生盲人，日出日沒晝夜明闇皆悉不知。識莫能見亦復如是，身中渴愛受想與念皆不可見。身之諸大諸入諸陰，彼皆是識。諸有色體，眼耳鼻舌及身、色聲香味觸等，並無色體受苦樂心，皆亦是識。大藥！如人舌得食物，知甜苦辛酸堿澀等，六味皆辨。舌與食物俱有形色，而味無形。又因身骨髓肉血覺知諸受，骨等有形受無形色。知識福非福果亦復如是。」

時賢護勝上童真禮佛雙足，白佛言：「世尊！此識可知福非福耶？」

佛言：「善聽。非未見諦而能見識。識不可視，非如掌中阿摩勒果，識不在於眼等之中。若識在於眼等之中，剖破眼等應當見識。賢護！恒沙諸佛見識無色，我亦如是見識無色。識非凡愚之所能見，但以譬喻而開顯耳。賢護！欲知識之罪福，汝今當聽。譬如有人為諸天神或乾闥婆等及塞建陀等鬼神所著，賢護！于意云何？其為天等鬼神所著，其著之體求于身中，可得見不？」

賢護白佛言：「不也。世尊！天等鬼神所著，其著之體

【現代漢語翻譯】『它像不可執持，無法辨別有或無，如同幻影、如同渴愛的幻象。』

大藥王子對佛說：『世尊！什麼是渴愛？』

佛說：『如同人面對可喜的顏色，眼根趨向它，這稱為渴愛。就像拿著明鏡看自己的面容，如果離開鏡子，面容的影像就不會顯現。意識的遷流變化也是如此，善惡業的形態和意識的影像都不可見。如同天生的盲人，日出日落、白天黑夜、光明黑暗都一無所知。意識無法看見也是如此，身中的渴愛、感受、思想和念頭都不可見。身體的諸大、諸入、諸陰，它們都是意識。所有有形體的，如眼、耳、鼻、舌和身體，以及色、聲、香、味、觸等，還有無形體的感受苦樂的心，也都是意識。大藥！如同人的舌頭得到食物，知道甜、苦、辛、酸、咸、澀等，能辨別六種味道。舌頭和食物都有形色，而味道沒有形體。又因為身體的骨髓、肉、血而覺知各種感受，骨頭等有形體，而感受沒有形色。知識、福報和非福報的果報也是如此。』

當時，賢護勝上童真禮拜佛的雙足，對佛說：『世尊！這種意識可以知道福報和非福報嗎？』

佛說：『仔細聽。不是沒有見到真理就能見到意識。意識不可見，不像手掌中的阿摩勒果，意識不在眼睛等之中。如果意識在眼睛等之中，剖開眼睛等就應該能見到意識。賢護！恒河沙數諸佛見到意識沒有顏色，我也是這樣見到意識沒有顏色。意識不是凡夫愚人所能見到的，只是用比喻來開顯它。賢護！想要知道意識的罪過和福報，你現在應當聽。譬如有人被諸天神或乾闥婆等以及塞建陀等鬼神附身，賢護！你認為如何？被天等鬼神附身，附著之體在身體中尋找，可以見到嗎？』

賢護對佛說：『不能。世尊！天等鬼神附身，附著之體』

【English Translation】 'It is like that which cannot be grasped, indistinguishable as to existence or non-existence, like a mirage, like the illusion of craving.'

Prince Mahausadha said to the Buddha, 'World Honored One, what is craving?'

The Buddha said, 'It is like a person facing a pleasing color, the eye faculty is drawn to it, this is called craving. It is like holding a clear mirror and looking at one's face, if one moves away from the mirror, the image of the face will not appear. The movement and change of consciousness is also like this, the forms of good and bad karma and the images of consciousness are all invisible. It is like a person born blind, who knows nothing of sunrise and sunset, day and night, light and darkness. Consciousness cannot see, it is also like this, the craving, feelings, thoughts, and ideas in the body are all invisible. The great elements, the entrances, and the aggregates of the body, they are all consciousness. All that has form, such as the eyes, ears, nose, tongue, and body, as well as form, sound, smell, taste, and touch, and the formless mind that experiences suffering and joy, are also consciousness. Mahausadha! It is like a person's tongue receiving food, knowing sweet, bitter, spicy, sour, salty, and astringent, able to distinguish the six flavors. The tongue and the food both have form and color, but the taste has no form. Also, because of the marrow, flesh, and blood of the body, one is aware of various feelings, the bones etc. have form, but the feelings have no form. The results of knowledge, merit, and demerit are also like this.'

At that time, the virtuous protector, the supreme youth, bowed at the Buddha's feet and said to the Buddha, 'World Honored One, can this consciousness know merit and demerit?'

The Buddha said, 'Listen carefully. It is not that one can see consciousness without having seen the truth. Consciousness is invisible, not like an Amalaka fruit in the palm of one's hand, consciousness is not in the eyes etc. If consciousness were in the eyes etc., then if one were to cut open the eyes etc., one should be able to see consciousness. Virtuous protector! The Buddhas as numerous as the sands of the Ganges see that consciousness has no color, I also see that consciousness has no color. Consciousness is not something that ordinary foolish people can see, it is only revealed through metaphors. Virtuous protector! If you want to know the sins and merits of consciousness, you should listen now. For example, if a person is possessed by gods or Gandharvas etc. and by ghosts such as Skandas, virtuous protector! What do you think? When possessed by gods etc., if one were to look for the possessing entity in the body, could it be seen?'

Virtuous protector said to the Buddha, 'No, World Honored One! When possessed by gods etc., the possessing entity'

無色無形，身內外求皆不可見。」

「賢護！其為福勝諸大天神之所著者，即須好香花燒眾名香，香美飲食清凈安置，祭解供具咸須香潔。如是此識為福資者，便獲尊貴安樂之果，或為人王、或為輔相、或豪望貴重、或財富自在、或為諸長、或作大商主、或得天身受天勝果，由識為福資身獲樂報。如彼福勝天神所著，得勝妙花香香美飲食便即歡喜，病者安隱。今得尊貴豪富自在，當知皆是由福資識身獲樂果。賢護！其為富丹那等下惡鬼神之所著者，便愛糞垢腐敗涕唾諸不凈物，以此祭解，歡喜病癒。其人以鬼神力，隨鬼神欲，愛樂不凈臭朽糞穢。識以罪資亦復如是，或生貧窮、或生餓鬼及諸食穢畜生之中種種惡趣，由罪資識身獲苦果。賢護！勝上天神其著之體，無質無形，而受種種香潔供養。識福無形，受勝樂報亦復如是。富丹那等下惡鬼神為彼著者，便受不凈穢惡飲食。識資罪業，獲識苦報亦復如是。賢護當知，識無形質，如天等鬼神所著之體，供具飲食所獲好惡，如資罪福得苦樂報。」

大藥王子白佛言：「世尊！云何見欲因？」

佛言：「大藥！互因生欲，猶如鉆燧兩木互因，加之人功而有火生。如是因識及因男女色聲香味觸等而有欲生。譬如因花生果，花中無果果生花滅。如是因身顯識，

【現代漢語翻譯】現代漢語譯本：『沒有顏色也沒有形狀，無論在身體內部還是外部都無法看見。』『賢護！如果這個識被那些福德殊勝的大天神所依附，就必須用美好的香花，焚燒各種名貴的香，準備香美的飲食，清凈地安置，祭祀用的供品都必須香潔。這樣，這個識作為福德的資糧，就能獲得尊貴安樂的果報，或者成為人王，或者成為輔相，或者成為豪門望族，或者財富自在，或者成為各部落的首領，或者成為大商人，或者得到天人的身體，享受天上的殊勝果報，這是因為識作為福德的資糧，使身體獲得快樂的果報。就像那些福德殊勝的天神所依附的身體，得到美好的花香和香美的飲食就會歡喜，病痛也會痊癒。現在得到尊貴、豪富和自在，應當知道這都是因為福德資助了識，使身體獲得快樂的果報。賢護！如果這個識被富丹那（一種下等惡鬼）等下劣的惡鬼神所依附，就會喜愛糞便、污垢、腐敗的膿涕等不凈之物，用這些東西祭祀，就會歡喜，病痛也會痊癒。這個人因為鬼神的力量，順從鬼神的慾望，喜愛不凈、臭朽、糞穢之物。識以罪業為資糧也是如此，或者出生在貧窮的家庭，或者出生在餓鬼道，以及各種以污穢為食的畜生道中，遭受各種惡趣的果報，這是因為罪業資助了識，使身體獲得痛苦的果報。賢護！殊勝的上天神所依附的身體，沒有實質也沒有形狀，卻能接受各種香潔的供養。識的福德也沒有形狀，卻能接受殊勝的快樂果報也是如此。富丹那等下劣的惡鬼神所依附的身體，就會接受不凈、污穢的飲食。識以罪業為資糧，獲得痛苦的果報也是如此。賢護應當知道，識沒有形狀和實質，就像天神等鬼神所依附的身體，供品和飲食所帶來的好壞，就像罪業和福德所帶來的苦樂果報一樣。』大藥王子對佛說：『世尊！如何才能見到慾望的因緣呢？』佛說：『大藥！慾望是互相因緣而產生的，就像鉆木取火，兩塊木頭互相摩擦，再加上人的力量，就會產生火。同樣，慾望的產生是由於識，以及男女的色、聲、香、味、觸等因素互相作用而產生的。譬如花開結果，花中沒有果，果生花滅。同樣，身體顯現識，'

【English Translation】 English version: 'It has no color and no form, and cannot be seen either inside or outside the body.' 'O Virtuous Protector! If this consciousness is attached to those great and virtuous deities, then one must use fine fragrant flowers, burn various precious incenses, prepare delicious and pure food, and arrange the offerings in a clean manner. In this way, this consciousness, as a resource of merit, will obtain the result of honor and happiness, perhaps becoming a king, or a minister, or a noble and respected person, or having wealth and freedom, or becoming a leader of various tribes, or a great merchant, or obtaining a heavenly body and enjoying the superior results of heaven. This is because consciousness, as a resource of merit, causes the body to obtain the result of happiness. Just as those virtuous deities, when attached to a body, are pleased by fine fragrant flowers and delicious food, and their illnesses are cured. Now, to obtain honor, wealth, and freedom, one should know that this is all because merit has supported consciousness, causing the body to obtain the result of happiness. O Virtuous Protector! If this consciousness is attached to inferior evil spirits such as the Putana (a type of inferior evil ghost), then it will love filth, dirt, and rotten mucus, and by using these things for offerings, it will be pleased and the illness will be cured. This person, due to the power of the evil spirits, will follow their desires and love unclean, rotten, and filthy things. Consciousness as a resource of sin is also like this, perhaps being born into poverty, or into the realm of hungry ghosts, or into various animal realms that eat filth, suffering various evil destinies. This is because sin has supported consciousness, causing the body to obtain the result of suffering. O Virtuous Protector! The bodies that superior heavenly deities attach to have no substance or form, yet they receive various pure and fragrant offerings. The merit of consciousness has no form, yet it receives the superior result of happiness, and it is also like this. The bodies that inferior evil spirits such as the Putana attach to will receive unclean and filthy food. Consciousness as a resource of sin obtains the result of suffering, and it is also like this. O Virtuous Protector, you should know that consciousness has no form or substance, just like the bodies that deities and evil spirits attach to. The good or bad that offerings and food bring is like the results of suffering and happiness that sin and merit bring.' Prince Great Medicine said to the Buddha, 'World Honored One! How can one see the cause of desire?' The Buddha said, 'Great Medicine! Desire arises from mutual causes, just like drilling wood to make fire, where two pieces of wood rub against each other, and with human effort, fire is produced. Similarly, the arising of desire is due to consciousness, and the mutual interaction of factors such as the forms, sounds, smells, tastes, and touches of men and women. For example, flowers bloom and bear fruit; there is no fruit in the flower, and the fruit arises when the flower withers. Similarly, the body manifests consciousness,'

循身求識識不可見。識業果生身便謝滅，身骨髓等不凈諸物咸悉銷散。又如種子，持將來果味色香觸遷植而生。識棄此身，持善惡業受想作意受來生報，亦復如是。又如男女愛慾歡會分離而去。識身和合戀結愛著味玩慳吝，報盡分離隨業受報，父母因緣中陰對之，以業力生識獲身果。愛情及業俱無形質，欲色相因而生於欲，是為欲因。

「大藥！云何見戒取因？戒謂師所制戒，不殺、不盜、不邪淫、不妄語、不飲酒等行。取謂執取是戒，作如是見：因是持戒，當得須陀洹果、斯陀含果、阿那含果。以是因故獲于勝有，謂受人天等身。斯皆是有漏善非無漏善，無漏之善無陰熟果。今此戒取是有漏種，植之於識報善惡業。識不淳凈，煩惱因故受熱惱苦，是為見戒取因。」

大藥白佛言：「云何識取天身乃至取地獄身？」

佛言：「大藥！識與法界持微妙視，非肉眼所依以為見因。此微妙視與福境合，見於天宮欲樂嬉戲，見已歡喜識便繫著，作如是念：『我當往彼。』染愛戀念而為有因。見已故身臥棄屍所，作如是念：『此尸是我大善知識，由其積集諸善業故，令我今者獲于天報。』」

大藥白佛言：「世尊！此識于尸既有愛重，何不託止？」

佛言：「大藥！譬如剪棄鬚髮，雖見烏光香澤

【現代漢語翻譯】現代漢語譯本追尋身體來認識意識，意識是看不見的。意識的業力導致身體產生，身體隨後就會消亡，骨髓等不潔之物都會消散。又像種子一樣，帶著未來果實的味道、顏色、香氣和觸感，被移植而生長。意識拋棄這個身體，帶著善惡業的受、想、作意，接受來生的果報，也是如此。又像男女因愛慾歡會後分離而去。意識與身體結合，依戀、愛著、玩味、慳吝，報盡後分離，隨業受報，在父母的因緣和中陰的對境中，以業力產生意識，獲得身體的果報。愛情和業都沒有形體，慾望和色相相互作用，在慾望中產生，這就是慾望的起因。『大藥（菩薩名）！』如何看待戒取的原因？戒是指老師制定的戒律，如不殺生、不偷盜、不邪淫、不妄語、不飲酒等行為。取是指執著于這些戒律，併產生這樣的見解：因為持戒，就能獲得須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）。因為這個原因，就能獲得殊勝的果報，比如投生為人或天人。這些都是有漏的善，不是無漏的善，無漏的善不會有陰熟的果報。現在這種戒取是有漏的種子，將其植入意識中，會回報善惡業。意識不清凈，因為煩惱的原因，會遭受熱惱的痛苦，這就是見戒取的原因。』大藥問佛說：『世尊！意識如何取得天身，乃至取得地獄身？』佛說：『大藥！意識與法界持有微妙的視覺，不是肉眼所能依賴的，以此作為看見的原因。這種微妙的視覺與福報的境界結合，看見天宮的慾望和嬉戲，看見后歡喜，意識就係著於此，產生這樣的念頭：『我應當去那裡。』染愛和戀念就成為存在的起因。看見后，舊的身體被拋棄在屍體所在之處，產生這樣的念頭：『這個屍體是我的大善知識，因為它積累了各種善業，才使我今天獲得天報。』大藥問佛說：『世尊！既然這個意識對屍體有愛重，為什麼不依附在那裡呢？』佛說：『大藥！譬如剪掉的鬚髮，雖然看起來烏黑發亮，散發香氣，'

【English Translation】 English version Seeking to know consciousness through the body, consciousness is invisible. The karma of consciousness causes the body to arise, and the body then perishes, with impure things like bone marrow all dissipating. It is also like a seed, carrying the future fruit's taste, color, fragrance, and touch, being transplanted and growing. Consciousness abandons this body, carrying the receiving, thinking, and intention of good and bad karma, receiving the retribution of the next life, and it is also like this. It is also like men and women separating after love and desire. Consciousness unites with the body, clinging, loving, savoring, and being stingy. When the retribution ends, it separates, receiving retribution according to karma. In the conditions of parents and the intermediate state, consciousness arises with the power of karma, obtaining the fruit of the body. Love and karma have no form, desire and form interact, arising in desire, and this is the cause of desire. 『Great Medicine (Bodhisattva's name)!』 How does one see the cause of clinging to precepts? Precepts refer to the rules established by the teacher, such as not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. Clinging refers to being attached to these precepts, and having the view that: because of upholding precepts, one will attain the fruit of Srotapanna (stream-enterer), Sakrdagamin (once-returner), and Anagamin (non-returner). Because of this cause, one will obtain superior existences, such as being reborn as a human or a deva. These are all defiled good, not undefiled good. Undefiled good does not have the fruit of the ripening of the skandhas. Now, this clinging to precepts is a defiled seed, planting it in consciousness will bring about the retribution of good and bad karma. Consciousness is not pure, and because of the cause of afflictions, it will suffer the pain of heat and distress. This is the cause of clinging to precepts.』 Great Medicine asked the Buddha, 『World Honored One! How does consciousness take on a heavenly body, and even a hellish body?』 The Buddha said, 『Great Medicine! Consciousness holds a subtle vision with the Dharma realm, which is not dependent on the physical eye as the cause of seeing. This subtle vision combines with the realm of blessings, seeing the desires and pleasures of the heavenly palace. Having seen it, it rejoices, and consciousness becomes attached to it, generating the thought: 『I should go there.』 The defiled love and attachment become the cause of existence. Having seen it, the old body is abandoned at the place of the corpse, generating the thought: 『This corpse is my great good friend, because it accumulated various good karmas, it has caused me to obtain heavenly retribution today.』 Great Medicine asked the Buddha, 『World Honored One! Since this consciousness has love and attachment to the corpse, why does it not dwell there?』 The Buddha said, 『Great Medicine! It is like cut-off hair and beard, although they appear dark and shiny, and emit fragrance,』

，寧可更植于身令重生不？」

大藥白佛言：「不也。世尊！已棄鬚髮，不可重植于身令其更生。」

佛言：「如是。大藥！已棄之尸，識亦不可重託受報。」

大藥復白佛言：「世尊！此識冥寞玄微，無質可取、無狀可尋，云何能持象等大身眾生？縱身堅固猶若金剛，而能貫入壯夫之身，力敵九象而能持之？」

佛言：「大藥！譬如風大無質無形，止於幽谷或竅隙中，其出暴猛，或摧倒須彌碎為塵粉。大藥！須彌風大色相云何？」

大藥白佛言：「風大微妙，無質無形。」

佛言：「大藥！風大微妙，無質無形。識亦如是，妙無形質，大身小身咸悉能持，或受蚊身、或受象身。譬如明燈，其焰微妙置之於室，隨室大小眾闇咸除。識亦如是，隨諸業因任持大小。」

大藥白佛言：「世尊！諸業相性，彼復云何？以何因緣而得顯現？」

佛言：「大藥！生諸天宮，食天妙饌安寧快樂，斯皆業果之所致也。如人渴乏巡遊曠野，一得清涼美水，一無所得受渴乏苦。得冷水者無人持與，受渴乏者亦無遮障不許與水，各以業因受苦樂報。大藥！應當以是見善惡業，如空中月白黑二分，又如生果由火大增熟便色異。如是此身，由福增故生勝族家，資產豐盈金寶溢滿勝相顯盛，或

【現代漢語翻譯】現代漢語譯本：『難道可以再把它們種回身體，讓它們重新生長嗎？』大藥（菩薩名）回答佛說：『不能。世尊！已經捨棄的鬚髮，不可能再種回身體讓它們重新生長。』佛說：『是的。大藥！已經捨棄的身體，意識也不可能再重新寄託受報。』大藥又問佛說：『世尊！這個意識如此幽深玄妙，沒有實體可以把握，沒有形狀可以尋覓，怎麼能夠承載像大象這樣巨大的身體？即使身體堅固如金剛，它也能貫穿進入壯漢的身體，擁有九頭大象的力量並能支撐它嗎？』佛說：『大藥！譬如風，沒有實體也沒有形狀，停留在幽深的山谷或縫隙中，一旦爆發出來就非常猛烈，甚至能摧毀須彌山（佛教中的宇宙中心）使其粉碎成塵埃。大藥！須彌山風大的色相是什麼樣的？』大藥回答佛說：『風大微妙，沒有實體也沒有形狀。』佛說：『大藥！風大微妙，沒有實體也沒有形狀。意識也是如此，微妙而沒有形體，能夠承載大身和小身，或者承受蚊子的身體，或者承受大象的身體。譬如明燈，它的火焰微妙，放在房間里，無論房間大小，都能消除黑暗。意識也是如此，隨著各種業因，承擔大小不同的身體。』大藥問佛說：『世尊！各種業的相狀和性質，它們又是怎樣的呢？通過什麼因緣而得以顯現呢？』佛說：『大藥！生到天宮，享受天上的美味佳餚，安寧快樂，這些都是業果所導致的。就像一個人又渴又乏，在曠野中行走，一旦得到清涼的美水，就解除了乾渴，而沒有得到水的人，就只能忍受乾渴的痛苦。得到冷水的人，沒有人給予他，而忍受乾渴的人，也沒有人阻止他得到水，他們各自因為自己的業因而承受苦樂的報應。大藥！應當由此看到善惡業的道理，就像空中的月亮有黑白兩部分，又像生果因為火大的作用而成熟，顏色就會改變。同樣，這個身體，因為福報的增加，就會出生在顯貴的家族，擁有豐厚的資產，金銀財寶堆積如山，顯赫的相貌也更加突出，或者』

【English Translation】 English version: 'Could they be replanted on the body to grow again?' Mahausadha (a Bodhisattva's name) replied to the Buddha, 'No, World Honored One! Once hair and beard are discarded, they cannot be replanted on the body to grow again.' The Buddha said, 'That is so, Mahausadha! Once a body is discarded, consciousness cannot be re-entrusted to receive retribution.' Mahausadha again asked the Buddha, 'World Honored One! This consciousness is so profound and subtle, without substance to grasp, without form to seek, how can it support the huge bodies of beings like elephants? Even if the body is as solid as diamond, it can penetrate into the body of a strong man, possessing the strength of nine elephants and be able to sustain it?' The Buddha said, 'Mahausadha! For example, the wind is without substance or form, it rests in deep valleys or crevices, but when it bursts forth, it is extremely violent, even able to destroy Mount Sumeru (the center of the universe in Buddhism) and shatter it into dust. Mahausadha! What is the appearance of the wind that moves Mount Sumeru?' Mahausadha replied to the Buddha, 'The wind is subtle, without substance or form.' The Buddha said, 'Mahausadha! The wind is subtle, without substance or form. Consciousness is also like this, subtle and without form, able to support large and small bodies, or to take on the body of a mosquito, or the body of an elephant. For example, a bright lamp, its flame is subtle, when placed in a room, no matter the size of the room, it can dispel the darkness. Consciousness is also like this, according to the various karmic causes, it supports bodies of different sizes.' Mahausadha asked the Buddha, 'World Honored One! What are the characteristics and nature of various karmas? Through what causes do they manifest?' The Buddha said, 'Mahausadha! Being born in heavenly palaces, enjoying heavenly delicacies, peaceful and happy, all these are the results of karma. It is like a person who is thirsty and exhausted, wandering in the wilderness, once they obtain cool and refreshing water, their thirst is quenched, while those who do not obtain water, can only endure the suffering of thirst. Those who obtain cool water, no one gives it to them, and those who endure thirst, no one prevents them from obtaining water, they each receive the retribution of suffering and happiness according to their own karmic causes. Mahausadha! You should see the principle of good and evil karma from this, like the moon in the sky with its black and white parts, and like a raw fruit that ripens due to the element of fire, and its color changes. Likewise, this body, due to the increase of blessings, will be born into a noble family, possessing abundant wealth, with gold and treasures piled up like mountains, and a prominent appearance, or'

生諸天宮快樂自在，斯皆善業福相顯現。譬如種子植之於地，果現樹首。然其種子不從枝入枝而至樹首，剖析樹身亦不見子，無人持子置於枝上，樹成根固求種不見。如是諸善惡業咸依于身，求之於身亦不見業。如因種有花、種中無花，因花有果、花中無果，花果增進，增進不見。因身有業、因業有身，身中無業、業中無身，亦復如是。如花熟落其果乃現，身熟謝殞業果方出。如有種子，花果之因具有。如是有身，善惡業因備在彼業，無形亦無熟相。如人身影無質無礙，不可執持不繫著人，進止往來隨人運動，亦不見影從身而出。業身亦爾，有身有業而不見業，系著于身亦不離身，而能有業。如辛苦澀殊味諸藥，能滌凈身除一切病，令身充悅顏色光澤。人見之者，知服良藥，藥味可取熟功無形，視不可見、執不可得，而能資人膚容色澤。業無形質能資于身，亦復如是。善業資者，飲食衣服內外諸資豐饒美麗，手足端正形容姝好，屋宅華侈，摩尼金銀眾寶盈積，安寧快樂歡娛適意，當知此為善業之相。生於下賤邊地貧窮，資用闕乏希羨他樂，飲食粗惡或不得食，形容弊陋所止卑下，當知此為惡業之相。猶如明鏡鑑面好醜，映象無質取不可得。如是識資善不善業，生人天中、或生地獄畜生等中。大藥、應當如是見業與識和

合遷化。」

大藥言：「世尊！云何微識能持諸根、能取大身？」

佛言：「大藥！譬如獵者入于山林，持弓毒箭而射香象。箭毒沾血毒運象身，支體既廢根境同喪，毒流要害身色青赤。猶如淤血毒殺像已便即遷化。于意云何？毒與象身多少大小可得比不？」

大藥白佛言：「世尊！毒與象身多少大小，其量懸殊不可為對，猶如須彌比之芥子。」

「大藥！如是識棄此身以取諸根、棄此諸界隨業遷化，亦復如是。」

大藥復白佛言：「世尊！云何微細之識任持大身而不疲倦？」

佛言：「大藥！須彌山王高八萬四千由旬，難陀、烏波難陀二大龍王各繞三匝，二龍大息搖振須彌，內海中水咸變成毒。此二龍王長大力壯，和修吉龍、德叉迦龍二大龍王亦與之等。于意云何？四龍王識與蚊蚋識寧有異不？」

大藥言：「世尊！四龍蚊蚋其識無異。」

「大藥！如一小渧跋錯那婆入四龍口，四龍便死。于意云何？小渧藥毒、龍口中毒，何毒為大？」

大藥白佛言：「龍口毒大，小渧藥毒甚為微少。」

「大藥！大身眾生力敵九象，微妙之識無色無形非分別量，隨業任持亦復如是。如尼瞿陀子極微細，種之生樹，婆娑廣大枝條百千。于意云何？其子與樹大小類不

【現代漢語翻譯】現代漢語譯本『合遷化。』

大藥（菩薩名）說：『世尊！為什麼微小的識能夠執持諸根，並且能夠攝取巨大的身體呢？』

佛說：『大藥！譬如獵人進入山林，拿著弓和毒箭射擊香象。箭上的毒液沾染了血液，毒性在象的身體里蔓延，肢體因此廢弛，根和境也一同喪失，毒液流到要害之處，身體的顏色變成青色或紅色。就像淤血毒殺了大象之後，大象就立即遷化。你認為怎麼樣？毒液和象的身體，它們的大小多少可以相比嗎？』

大藥對佛說：『世尊！毒液和象的身體，它們的大小多少，其量相差懸殊，無法相比，就像須彌山比之於芥子一樣。』

『大藥！就像這樣，識捨棄這個身體，然後攝取諸根，捨棄這個諸界，隨著業力遷化，也是如此。』

大藥又對佛說：『世尊！為什麼微細的識能夠任持巨大的身體而不感到疲倦呢？』

佛說：『大藥！須彌山王高八萬四千由旬，難陀（龍王名）、烏波難陀（龍王名）二大龍王各自圍繞它三圈，二龍的巨大呼吸震動須彌山，內海中的水都變成了毒。這兩條龍王身長力壯，和修吉龍（龍王名）、德叉迦龍（龍王名）二大龍王也和它們一樣。你認為怎麼樣？這四條龍王的識和蚊蚋的識，難道有什麼不同嗎？』

大藥說：『世尊！四條龍和蚊蚋的識並沒有不同。』

『大藥！如果一小滴跋錯那婆（藥名）進入四條龍的口中，四條龍就會死去。你認為怎麼樣？小滴的藥毒和龍口中的毒，哪個毒更大？』

大藥對佛說：『龍口中的毒更大，小滴的藥毒非常微小。』

『大藥！大身眾生的力量可以匹敵九頭大象，微妙的識無色無形，無法用分別來衡量，隨著業力任持身體也是如此。就像尼瞿陀（榕樹）的種子極其微小，種下之後生長成樹，枝條婆娑廣大，有成百上千。你認為怎麼樣？它的種子和樹的大小相似嗎？』

【English Translation】 English version '...and transmigrate accordingly.'

Mahausadha (a Bodhisattva) said: 'World Honored One! How can a subtle consciousness hold the sense organs and grasp a large body?'

The Buddha said: 'Mahausadha! It is like a hunter entering the forest, holding a bow and poisoned arrows to shoot a fragrant elephant. The poison on the arrow contaminates the blood, and the poison spreads throughout the elephant's body. The limbs are thus disabled, and the sense organs and their objects are lost together. The poison flows to vital points, and the body turns blue or red. Just as when the stagnant blood poisons and kills the elephant, it immediately transmigrates. What do you think? Can the amount and size of the poison be compared to the elephant's body?'

Mahausadha said to the Buddha: 'World Honored One! The amount and size of the poison and the elephant's body are vastly different and cannot be compared, just like Mount Sumeru compared to a mustard seed.'

'Mahausadha! Just like that, consciousness abandons this body to grasp the sense organs, abandons these realms, and transmigrates according to karma, it is also like that.'

Mahausadha again said to the Buddha: 'World Honored One! How can a subtle consciousness sustain a large body without fatigue?'

The Buddha said: 'Mahausadha! Mount Sumeru is 84,000 yojanas high. The two great dragon kings, Nanda and Upananda, each circle it three times. The two dragons' great breaths shake Mount Sumeru, and the water in the inner sea turns into poison. These two dragon kings are long and strong, and the two great dragon kings, Vasuki and Takshaka, are also like them. What do you think? Is there any difference between the consciousness of these four dragon kings and the consciousness of a mosquito?'

Mahausadha said: 'World Honored One! There is no difference between the consciousness of the four dragons and the mosquito.'

'Mahausadha! If a small drop of vatsanabha (a type of poison) enters the mouths of the four dragons, they will die. What do you think? Which poison is greater, the small drop of poison or the poison in the dragons' mouths?'

Mahausadha said to the Buddha: 'The poison in the dragons' mouths is greater, the small drop of poison is very small.'

'Mahausadha! The strength of a large-bodied being can match nine elephants. The subtle consciousness is without color or form, and cannot be measured by discrimination. It sustains the body according to karma, just like that. Just like the seed of the nyagrodha (banyan) tree is extremely small, when planted, it grows into a tree with vast, spreading branches, hundreds and thousands of them. What do you think? Are the size of its seed and the tree similar?'

？」

大藥言：「世尊！其子與樹大小相懸，如藕絲孔比虛空界。」

「如是大藥！樹于子中求不可得，若不因子樹則不生。微細尼瞿陀子能生大樹，微細之識能生大身，識中求身身不可得，若除于識身則無有。」

大藥復白佛言：「云何金剛堅固不可壞識，止於危脆速朽身內？」

佛言：「大藥！譬如貧人得如意寶，以寶力故，高宇雕樹妙麗宮室，園林郁茂花果敷榮，像馬妓侍資用樂具自然而至。其人於後失如意寶，眾資樂具咸悉銷滅。如意神寶堅固貞牢，縱千金剛不能毀壞，所生資用虛假無常速散速滅。識亦如是堅固不壞，所生之身速朽速滅。」

大藥言：「世尊！柔妙之識云何穿入粗硬色中？」

佛言：「大藥！水體至柔，激流懸泉能穿山石。于意云何？水石之質硬軟如何？」

大藥言：「世尊！石質堅硬猶若金剛，水質柔軟為諸樂觸。」

「大藥！識亦如是至妙至柔，能穿剛硬大身之色遷入受報。」

大藥復白佛言：「世尊！眾生捨身，云何生諸天中？乃至云何生於地獄等中？」

佛言：「大藥！眾生臨終之時，福業資者，棄本之視得天妙視，以天妙視見六慾天，爰及六趣見身搖動，見天宮殿及歡喜園雜花園等。又見諸天處蓮花殿，麗妓侍繞

【現代漢語翻譯】現代漢語譯本大藥（菩薩名）說：『世尊！那果子和樹的大小相差懸殊，就像藕絲孔比之於虛空界一樣。』『是這樣的大藥！在果子中尋找樹是找不到的，如果不是因為果子，樹就不會生長。微小的尼拘陀（榕樹）種子能生長出大樹，微細的意識能產生巨大的身體，在意識中尋找身體是找不到的，如果除去意識，身體就不存在。』大藥又對佛說：『為什麼金剛般堅固不可摧毀的意識，會停留在脆弱易朽的身體內呢？』佛說：『大藥！譬如一個窮人得到如意寶，憑藉寶物的力量，高大的房屋、雕刻的樹木、精美的宮殿、茂盛的園林、盛開的花果，以及象、馬、歌妓、侍從和各種享樂用具自然而至。這個人後來失去了如意寶，所有的資財和享樂用具都消失了。如意神寶堅固貞實，即使千個金剛也無法摧毀，它所產生的資財用具卻是虛假無常，迅速消散滅亡。意識也是這樣，堅固不壞，它所產生的身體卻迅速朽壞滅亡。』大藥說：『世尊！柔和微妙的意識，如何穿入粗硬的色身之中呢？』佛說：『大藥！水體極其柔和，激流和懸泉能夠穿透山石。你認為如何？水和石頭的質地哪個更硬哪個更軟？』大藥說：『世尊！石頭的質地堅硬如金剛，水的質地柔軟，是各種舒適的觸感。』『大藥！意識也是這樣，極其微妙柔和，能夠穿透剛硬的巨大身體，遷入其中接受果報。』大藥又對佛說：『世尊！眾生捨棄身體后，如何轉生到諸天之中？乃至如何轉生到地獄等處？』佛說：『大藥！眾生臨終的時候，如果福業深厚，就會捨棄原來的視力，得到天界的妙視，用天界的妙視看到六慾天，以及六道輪迴，看到身體搖動，看到天宮殿宇和歡喜園、雜花園等。又看到諸天在蓮花寶殿中，有美麗的歌妓侍奉圍繞。

【English Translation】 English version Mahausadha (a Bodhisattva) said: 'World Honored One! The difference in size between the fruit and the tree is vast, like the hole of a lotus thread compared to the realm of empty space.' 'It is so, Mahausadha! The tree cannot be found within the fruit. If not for the fruit, the tree would not grow. A tiny Nyagrodha (banyan) seed can grow into a large tree, and a subtle consciousness can give rise to a large body. The body cannot be found within consciousness, and if consciousness is removed, the body does not exist.' Mahausadha again said to the Buddha: 'Why does the consciousness, which is as firm and indestructible as a diamond, reside within a fragile and perishable body?' The Buddha said: 'Mahausadha! It is like a poor person who obtains a wish-fulfilling jewel. Through the power of the jewel, tall houses, carved trees, beautiful palaces, lush gardens, blooming flowers and fruits, as well as elephants, horses, courtesans, attendants, and all kinds of enjoyable things appear naturally. Later, this person loses the wish-fulfilling jewel, and all the wealth and enjoyable things vanish. The wish-fulfilling jewel is firm and indestructible, and even a thousand diamonds cannot destroy it, but the wealth and enjoyable things it produces are false, impermanent, and quickly dissipate and perish. Consciousness is also like this, firm and indestructible, while the body it produces is quickly perishable and destroyed.' Mahausadha said: 'World Honored One! How does the soft and subtle consciousness penetrate into the coarse and hard physical body?' The Buddha said: 'Mahausadha! Water is extremely soft, yet rushing streams and waterfalls can penetrate mountains and rocks. What do you think? Which is harder and which is softer, the substance of water or stone?' Mahausadha said: 'World Honored One! The substance of stone is as hard as diamond, while the substance of water is soft and provides various pleasant sensations.' 'Mahausadha! Consciousness is also like this, extremely subtle and soft, and it can penetrate the hard and large physical body, moving into it to receive karmic retribution.' Mahausadha again said to the Buddha: 'World Honored One! When beings abandon their bodies, how do they get reborn in the heavens? And how do they get reborn in hells and other places?' The Buddha said: 'Mahausadha! When beings are about to die, if their meritorious karma is abundant, they will abandon their original vision and obtain the celestial vision. With the celestial vision, they will see the six desire heavens, as well as the six realms of rebirth. They will see their bodies shaking, and they will see celestial palaces, pleasure gardens, and flower gardens. They will also see the gods in lotus palaces, surrounded by beautiful courtesans.'

笑謔嬉戲，眾花飾耳服憍奢耶，臂印環釧種種莊嚴，花常開敷眾具備設。見天天女心便染戀，歡喜適意姿顏舒悅，面若蓮花視不錯亂，鼻不虧曲，口氣不臭，目色明鮮如青蓮葉，身諸節際無有苦痛，眼耳鼻口又無血出，不失大小便利，不毛驚孔現，掌不死黃，甲不青黑，手足不亂亦不捲縮，好相顯現。見虛空中有高大殿，彩柱百千雕麗列布垂諸鈴網，和風吹拂清音悅美，種種香花莊嚴寶殿，諸天童子眾寶嚴身遊戲殿內。見已歡喜，微笑齒現如君圖花，自不張開亦不合閉，語音和潤身不極冷亦不極熱，親屬圍繞亦不憂苦。日初出時當舍其壽，所見明白無諸黑闇，異香芬馥四方而至。見佛尊儀歡喜敬重，見已親愛歡喜離詞，猶如暫行便即旋返，安慰親知不令憂惱。有流法爾生必當死，勿以分別而生苦惱。大藥！善業之人臨命終時好樂佈施，種種伽他、種種頌嘆、種種明因、重重稱說正法之教，如睡不睡安隱舍壽。將舍壽時，天父天母同止一座，天母手中自然花出。天母見花顧謂天父：『甚為福吉希奇勝果。天今當知，子慶之歡時將不久。』天母遂以兩手搖弄其花，弄花之時命便終盡。無相之識棄捨諸根，持諸境業棄捨諸界，持諸界事遷受異報，猶如乘馬棄一乘一、如日愛引光、如木生火、又如月影現澄清水，識資善業遷受

【現代漢語翻譯】現代漢語譯本他們嬉笑玩樂，用鮮花裝飾耳朵，穿著華麗的憍奢耶（一種絲織品），手臂上戴著臂環和手鐲，各種裝飾莊嚴，鮮花常開不敗，一切都準備妥當。他們看到天女，心中便生起愛戀，歡喜舒適，容顏舒展，面容如蓮花般美麗，目光不散亂，鼻子端正不歪曲，口中沒有臭氣，眼睛明亮如青蓮葉，身體各關節沒有痛苦，眼睛、耳朵、鼻子、嘴巴都沒有血流出，大小便正常，沒有毛孔驚恐的現象，手掌不死黃，指甲不青黑，手腳不亂動也不蜷縮，呈現出美好的相貌。他們看到虛空中有一座高大的宮殿，彩色的柱子成百上千，雕刻精美，懸掛著鈴鐺和網狀裝飾，和風吹拂，發出清脆悅耳的聲音，各種香花莊嚴著寶殿，天上的童子們用各種珍寶裝飾身體，在宮殿內嬉戲。看到這些，他們心生歡喜，微笑時牙齒顯露，如君圖花般美麗，自然張開而不閉合，聲音柔和，身體不冷不熱，親屬圍繞，沒有憂愁痛苦。當太陽初升時，他們便會捨棄壽命，所見清晰明瞭，沒有黑暗，奇異的香氣從四面八方飄來。他們看到佛陀莊嚴的儀容，心生歡喜和敬重，看到后親近愛慕，歡喜得難以言表，就像暫時離開又立即返回一樣，安慰親人，不讓他們憂愁煩惱。有生必有死，這是自然的規律，不要因為分別而產生痛苦。大藥！行善業的人在臨終時喜歡佈施，用各種伽他（偈頌）、各種讚歎、各種明因、重重稱說正法的教義，就像在安穩的睡眠中一樣捨棄壽命。在即將捨棄壽命時，天父天母同坐一處，天母手中自然生出鮮花。天母看到花，對天父說：『這是多麼吉祥、稀有、殊勝的果報啊！天父您應當知道，孩子歡慶的時刻將不久到來。』天母於是用雙手搖動鮮花，在搖動花的時候，生命便終結了。無相的識捨棄諸根，執持諸境業，捨棄諸界，執持諸界之事，遷往接受不同的果報，就像騎馬捨棄一匹馬又換乘另一匹馬，就像太陽吸引光芒，就像木頭生火，又像月影顯現在清澈的水中，識憑藉善業遷往接受果報。

【English Translation】 English version They laugh and play, adorn their ears with flowers, wear luxurious kosa (a type of silk), with armlets and bracelets on their arms, all kinds of decorations are magnificent, flowers are always in full bloom, and everything is well-prepared. When they see the heavenly maidens, their hearts are filled with love, they are joyful and comfortable, their faces are relaxed, their countenances are as beautiful as lotuses, their eyes are not scattered, their noses are straight, their mouths have no foul odor, their eyes are bright like blue lotus leaves, their joints have no pain, no blood flows from their eyes, ears, nose, or mouth, their bowel movements are normal, there is no sign of pores being startled, their palms are not dead yellow, their nails are not blue-black, their hands and feet do not move erratically or curl up, and they display auspicious appearances. They see a tall palace in the sky, with hundreds and thousands of colorful pillars, exquisitely carved, with bells and net-like decorations hanging down, the gentle breeze blows, producing clear and pleasant sounds, various fragrant flowers adorn the palace, and heavenly children adorn their bodies with various treasures, playing in the palace. Seeing this, they are filled with joy, their teeth are revealed when they smile, as beautiful as the kunitu flower, naturally opening without closing, their voices are gentle, their bodies are neither cold nor hot, their relatives surround them, and they have no worries or suffering. When the sun first rises, they will give up their lives, what they see is clear and bright, without darkness, and strange fragrances come from all directions. They see the dignified appearance of the Buddha, and their hearts are filled with joy and respect, and after seeing him, they are close and loving, and they are so happy that they cannot express it in words, just like leaving temporarily and then returning immediately, comforting their relatives, not letting them worry or be troubled. It is the natural law that there is birth and death, do not create suffering because of discrimination. Great Medicine! Those who do good deeds like to give alms when they are dying, using various gathas (verses), various praises, various clear causes, and repeatedly proclaiming the teachings of the Dharma, they give up their lives as if in peaceful sleep. When they are about to give up their lives, the heavenly father and mother sit together, and a flower naturally appears in the heavenly mother's hand. When the heavenly mother sees the flower, she says to the heavenly father: 'This is such an auspicious, rare, and supreme result! Heavenly Father, you should know that the time for the child's celebration will not be long.' The heavenly mother then shakes the flower with both hands, and when she shakes the flower, life ends. The formless consciousness abandons the senses, holds onto the karmic actions of the realms, abandons the realms, holds onto the affairs of the realms, and moves to receive different retributions, just like riding a horse, abandoning one horse and riding another, like the sun attracting light, like wood producing fire, and like the moon's reflection appearing in clear water, consciousness moves to receive retribution based on good deeds.

天報，如脈風移速托花內。天父天母同座視之，甘露欲風吹花七日，寶珰嚴身曜動炫煥，天童朗潔現天母手。」

大藥白佛言：「世尊！無形之識云何假因緣力而生有形？云何有形止因緣內？」

佛言：「大藥！如木和合相觸生火。此火木中求不可得，若除于木亦不得火，因緣和合而生於火，因緣不具火即不生。木等之中尋火色相竟不可見，然咸見火從木中出。如是大藥！識假父母因緣和合生有形身，有形身中求識不得，離有形身亦無有識。大藥！如火未出火相不現，亦無暖觸諸相皆無。如是大藥！若未有身，識受想行皆悉不現。大藥！如見日輪光明照曜，而諸凡夫不見日體，是黑是白黃白黃赤皆不能知，但以照熱光明出沒循還諸作用事而知有日。識亦如是，以諸作用而知有識。」

大藥白佛言：「云何為識作用？」

佛言：「大藥！受覺想行思憂苦惱，此為識之作用。復有善不善業熏習為種，作用顯識。」

大藥白佛言：「云何識離於身便速受身？識舍故身新身未受，當爾之時識作何相？」

佛言：「大藥！如有丈夫長臂勇健著堅甲冑，馬疾如風乘以入陣，干戈既交心亂墜馬，武藝捷疾還即跳上。識棄于身速即受身，亦復如是。又如怯人，見敵怖懼乘馬退走。識資善業見天父

【現代漢語翻譯】現代漢語譯本：天神報告說，就像風吹動花朵一樣迅速。天父天母一同觀看，甘露像風吹花一樣持續七天，寶貴的飾品裝飾身體，光芒閃耀，天童純潔地出現在天母手中。

大藥（菩薩名）對佛說：『世尊！無形的意識如何藉助因緣的力量而產生有形之身？有形之身又如何存在於因緣之中？』

佛說：『大藥！就像木頭互相摩擦產生火一樣。這火在木頭中找不到，如果離開木頭也得不到火，是因緣和合才產生火，因緣不具備火就不會產生。在木頭等之中尋找火的顏色和形狀是完全看不到的，然而大家都看到火從木頭中出來。就像這樣，大藥！意識藉助父母的因緣和合產生有形之身，在有形之身中找不到意識，離開有形之身也沒有意識。大藥！就像火沒有出現時，火的形態不顯現，也沒有溫暖的觸感，各種現象都沒有。就像這樣，大藥！如果沒有身體，意識、感受、思想、行為都不會顯現。大藥！就像看到太陽的光芒照耀，而凡夫俗子看不到太陽的本體，不知道它是黑的、白的、黃的、紅的，只能通過光芒的照耀、熱量、出現和消失等作用來知道有太陽。意識也是這樣，通過各種作用來知道有意識。』

大藥對佛說：『什麼是意識的作用？』

佛說：『大藥！感受、覺知、思想、行為、思考、憂愁、痛苦、煩惱，這些是意識的作用。還有善與不善的業力熏習作為種子，作用顯現意識。』

大藥對佛說：『為什麼意識離開身體后能迅速接受新的身體？意識捨棄舊身體，新身體尚未接受時，那時意識是什麼狀態？』

佛說：『大藥！就像一個臂力強壯、身穿堅固盔甲的勇士，騎著快如疾風的馬衝入戰場，當兵器交鋒時，心慌意亂從馬上摔下來，憑藉敏捷的武藝立刻跳回馬上。意識捨棄身體后迅速接受新的身體，也是這樣。又像一個膽怯的人，看到敵人害怕，騎馬逃跑。意識憑藉善業，看到天父

【English Translation】 English version: The celestial reported, 'Like the wind swiftly moving through a flower. The heavenly father and mother watch together, the nectar like wind blowing the flower for seven days, precious ornaments adorn the body, their radiance dazzling, a celestial child appears pure in the heavenly mother's hand.'

Mahausadha (a Bodhisattva's name) said to the Buddha, 'World Honored One! How does formless consciousness, through the power of causes and conditions, give rise to a form? And how does form exist within causes and conditions?'

The Buddha said, 'Mahausadha! It is like wood rubbing together to produce fire. This fire cannot be found within the wood, nor can fire be obtained without the wood. It is through the combination of causes and conditions that fire arises; if the conditions are not met, fire will not arise. Seeking the color and form of fire within the wood, one cannot see it, yet all see fire emerging from the wood. Just so, Mahausadha! Consciousness, through the combination of parental causes and conditions, gives rise to a form. Within the form, consciousness cannot be found, and without the form, there is no consciousness. Mahausadha! Just as when fire has not yet appeared, its form is not visible, nor is there any sensation of warmth; all phenomena are absent. Just so, Mahausadha! If there is no body, consciousness, feeling, thought, and action will not appear. Mahausadha! It is like seeing the sun's light shining, while ordinary people do not see the sun's body, and cannot know if it is black, white, yellow, or red. They only know there is a sun through the actions of its light, heat, appearance, and disappearance. Consciousness is also like this; it is known through its various functions.'

Mahausadha said to the Buddha, 'What are the functions of consciousness?'

The Buddha said, 'Mahausadha! Feeling, perception, thought, action, consideration, sorrow, suffering, and affliction, these are the functions of consciousness. Furthermore, the imprints of good and bad karma act as seeds, and their functions manifest consciousness.'

Mahausadha said to the Buddha, 'Why does consciousness quickly receive a new body after leaving the old one? When consciousness abandons the old body and the new body has not yet been received, what is the state of consciousness at that time?'

The Buddha said, 'Mahausadha! It is like a strong and brave warrior, wearing sturdy armor, riding a horse as swift as the wind into battle. When weapons clash, he becomes flustered and falls from his horse, but with his quick martial skills, he immediately jumps back on. Consciousness abandoning the body and quickly receiving a new body is also like this. It is also like a timid person, seeing the enemy, becomes frightened and flees on horseback. Consciousness, relying on good karma, sees the heavenly father'

母同座而坐，速託生彼亦復如是。大藥！如汝所問，識棄故身新身未受，當爾之時識作何相？大藥！譬如人影現於水中無質可取，手足面目及諸形狀與人不異，體質事業影中皆無，無冷無熱及與諸觸，亦無疲乏肉段諸大，無言聲身聲苦樂之聲。識棄故身新身未受，相亦如是，大藥！是資善業生諸天者。」

大藥白佛言：「云何識生地獄？」

佛言：「大藥！行惡業者入于地獄。汝當諦聽。大藥！此中眾生積不善根，命終之時作如是念：『我今於此身死，棄捨父母親知所愛甚大憂苦。』見諸地獄及見己身應合入者，見足在上頭倒向下，又見一處地純是血。見此血已心有味著，緣味著心便生地獄，腐敗惡水臭穢因力識托其中。譬如糞穢臭處臭酪臭酒，諸臭因力蟲生其中。入地獄者托臭物生亦復如是。」

賢護勝上童真合掌白佛言：「地獄眾生作何色相？身復云何？」

佛言：「大藥！其愛血地生地獄者，遍身血光身如血色。生湯隍者，身如黑雲。生乳湯河者，身點斑雜作種種色，體極軟脆，猶如貴樂嬰孩之身。其身長大過八肘量，鬚髮身毛並長垂曳，手足面目虧曲不全，閻浮提人遙見便死。」

大藥白佛言：「地獄眾生以何為食？」

佛言：「大藥！地獄眾生食無少樂，惶懼馳走，

【現代漢語翻譯】現代漢語譯本如果母親和（將要投胎的）眾生同座而坐，（眾生）很快就會投生到那裡，情況也是如此。大藥（Mahamati）！正如你所問，意識捨棄舊身而新身尚未接受時，那時意識會呈現什麼狀態？大藥！譬如人的影子顯現在水中，沒有實體可以抓取，手、腳、面目以及各種形狀都和人一樣，但身體的實質和作用在影子中都沒有，沒有冷熱以及各種觸感，也沒有疲憊、肉體和四大（地、水、火、風），沒有言語、聲音、身體的聲音以及苦樂的聲音。意識捨棄舊身而新身尚未接受時，狀態也像這樣。大藥！這是積累善業而生到諸天的情況。大藥（Mahamati）問佛說：『意識如何生到地獄？』佛說：『大藥！造作惡業的人會墮入地獄。你應當仔細聽。大藥！這裡的眾生積累不善的根源，臨命終時會這樣想：『我現在要在此身死去，捨棄父母親人，心中非常憂愁痛苦。』他們會看到各種地獄，並看到自己的身體應該進入其中，看到腳在上頭在下，又看到一處地方全是血。看到這些血后，心中產生貪戀，因為貪戀的緣故，便生到地獄，腐敗的惡水和臭穢的力量使意識寄託其中。譬如糞便、臭的地方、臭奶酪、臭酒，各種臭味的力量使蟲子在其中產生。進入地獄的人寄託在臭穢之物中出生也是如此。』賢護（Bhadrapala）和勝上（Uttara）兩位童真合掌問佛說：『地獄眾生是什麼顏色？身體又是什麼樣子？』佛說：『大藥！那些因為貪愛血而生到地獄的人，全身都發出血光，身體像血的顏色。生到湯池地獄的人，身體像黑雲。生到乳湯河的人，身體斑點雜亂，呈現各種顏色，身體極其柔軟脆弱，就像富貴人家嬰兒的身體。他們的身體長大超過八肘，鬚髮和身上的毛都長長地垂下來，手腳和麵目都殘缺不全，閻浮提（Jambudvipa）的人遠遠看到就會死去。』大藥（Mahamati）問佛說：『地獄眾生吃什麼？』佛說：『大藥！地獄眾生所食之物沒有絲毫快樂，他們惶恐不安地奔走，

【English Translation】 English version If a mother sits with the being (about to be reborn), they will quickly be reborn there, and it is the same. Mahamati! As you asked, when consciousness abandons the old body and the new body has not yet been received, what form does consciousness take at that time? Mahamati! It is like a person's shadow appearing in water, with no substance to grasp. The hands, feet, face, and various shapes are like a person, but the substance and function of the body are not in the shadow. There is no cold or heat, nor any touch, nor fatigue, flesh, or the four great elements (earth, water, fire, wind). There is no speech, sound, body sound, or sounds of suffering and joy. When consciousness abandons the old body and the new body has not yet been received, the state is also like this. Mahamati! This is the situation of accumulating good karma and being born in the heavens. Mahamati asked the Buddha, 'How does consciousness arise in hell?' The Buddha said, 'Mahamati! Those who commit evil deeds fall into hell. You should listen carefully. Mahamati! The beings here accumulate roots of unwholesomeness. When they are about to die, they think like this: 「Now I am going to die in this body, abandoning my parents and relatives, and I am very worried and in great pain.」 They see various hells and see that their bodies should enter them. They see their feet above and their heads below, and they see a place that is all blood. After seeing this blood, they develop a craving. Because of this craving, they are born in hell. The power of the decaying foul water and stench causes consciousness to be deposited there. For example, in feces, foul places, foul cheese, and foul wine, the power of various stenches causes insects to be born there. Those who enter hell are born by being deposited in foul things, and it is the same.' Bhadrapala and Uttara, two pure youths, joined their palms and asked the Buddha, 'What color are the beings in hell? What do their bodies look like?' The Buddha said, 'Mahamati! Those who are born in hell because of their craving for blood have blood light all over their bodies, and their bodies are the color of blood. Those who are born in the hell of boiling water have bodies like black clouds. Those who are born in the river of milk and boiling water have bodies with mixed spots, showing various colors. Their bodies are extremely soft and fragile, like the bodies of infants from wealthy families. Their bodies grow to be more than eight cubits tall, and their beards, hair, and body hair hang down long. Their hands, feet, and faces are all incomplete. People in Jambudvipa die when they see them from afar.' Mahamati asked the Buddha, 'What do the beings in hell eat?' The Buddha said, 'Mahamati! The food of the beings in hell has no joy at all. They run around in fear and anxiety,

遙見镕銅赤汁意謂是血，眾奔趣之。又有聲呼：『諸有饑者可速來食。』便走向彼，至已而住以手承口，獄卒以熱銅汁寫手掬中逼之令飲。銅汁入腹，骨節爆裂舉身火起。大藥！地獄眾生所食之物，唯增苦痛無少安樂。地獄眾生苦痛如是，識不捨之亦不毀壞，身如骨聚識止不離，非業報盡苦身不捨。飢渴苦逼便見園林，花果敷榮廣博翠茂。見已喜笑互相謂言：『此園翠茂清風涼美。』眾急入園須臾暫樂，樹葉花果咸成刀劍斬截罪者，或中破身份為兩段，或大叫呼四面馳走。獄卒群起執金剛棒、或執鐵棒鐵斧鐵杖，嚙唇瞋怒身出火焰，斫棒罪者遮不令出。斯皆已業見如是事。獄卒隨罪者后，語罪者云：『汝何處去？汝可住此勿復東西。欲何逃竄？今此園者汝業莊嚴，可得離不？』如是大藥！地獄眾生受種種苦，七日而死還生地獄，以業力故如遊蜂採花還歸本處。罪業眾生應入地獄，初死之時見死使來系項驅逼，身心大苦入大黑闇，如被劫賊執捉將去，作如是言：『訶訶禍哉苦哉。我今棄閻浮提種種愛好親屬知友，入于地獄。我今不見天路但見苦事，如蠶作絲自纏取死。我自作罪為業纏縛，罥索系項牽曳驅逼，將入地獄。』賢護！罪業眾生生地獄者，苦相如是。」

爾時賢護與大藥王子聞說是已，身驚毛豎，俱起合

{ "translations": [ "現代漢語譯本", "遠遠看見熔化的銅汁，紅色的，以為是血，眾人奔跑著去那裡。又有聲音呼喊：『所有飢餓的人可以快來吃。』他們便走向那裡，到了之後停下，用手捧著嘴，獄卒用熱銅汁倒在他們手捧中，逼迫他們喝。銅汁進入腹中，骨節爆裂，全身燃起火焰。大藥！地獄眾生所吃的東西，只會增加痛苦，沒有絲毫安樂。地獄眾生的痛苦是這樣的，他們的意識不會捨棄也不會毀壞，身體像骨頭堆積，意識停留不離開，不是業報結束，痛苦的身體不會捨棄。飢渴的痛苦逼迫他們，便看見園林，花朵果實繁茂，廣闊翠綠。看見后他們歡喜笑著，互相說：『這個園林翠綠，清風涼爽美好。』眾人急忙進入園林，須臾之間感到短暫的快樂，樹葉花果都變成刀劍，斬斷罪人，有的被砍破身體分成兩段，有的則大聲呼喊，四處奔跑。獄卒們群起，拿著金剛棒、或者鐵棒、鐵斧、鐵杖，咬著嘴唇，憤怒地身體冒出火焰，用棒子擊打罪人，阻止他們出去。這些都是因為他們過去的業力，所以看到這樣的事情。獄卒跟在罪人後面，對罪人說：『你要去哪裡？你可以在這裡待著，不要再到處亂跑。你想逃到哪裡去？現在這個園林是你的業力所莊嚴，你能離開嗎？』像這樣，大藥！地獄眾生遭受種種痛苦，七天後死去，又重新生在地獄，因為業力的緣故，就像蜜蜂採花后又回到原來的地方。罪業深重的眾生應該進入地獄，剛死的時候，看見死神前來，用繩子捆住脖子，驅趕逼迫，身心都非常痛苦，進入一片黑暗，就像被強盜抓住帶走一樣，他們會這樣說：『哎呀，禍哉，苦哉。我現在要拋棄閻浮提（Jambudvipa，指我們所居住的這個世界）的種種愛好、親屬和朋友，進入地獄。我現在看不見通往天界的道路，只能看見痛苦的事情，就像蠶作繭自縛一樣。我自作罪孽，被業力纏縛，被繩索捆住脖子，牽引驅趕，將要進入地獄。』賢護（Bhadrapala）！罪業深重的眾生生在地獄，他們的痛苦就是這樣的。」 , "當時，賢護（Bhadrapala）和大藥王子（Mahausadha）聽了這些話，身體驚恐，汗毛豎立，一起合掌。" ], "english_translations": [ "English version", "From afar, they see molten copper, red in color, and think it is blood, and the crowd rushes towards it. Then a voice calls out: 『All who are hungry, come quickly and eat.』 They then walk towards it, and upon arriving, they stop and hold their hands to their mouths. The prison guards pour hot molten copper into their cupped hands, forcing them to drink. As the copper enters their stomachs, their bones crack and their entire bodies burst into flames. Mahausadha! The things that beings in hell eat only increase their suffering, offering no relief. The suffering of beings in hell is such that their consciousness does not abandon them, nor is it destroyed. Their bodies are like piles of bones, and their consciousness remains, not departing. Unless their karmic retribution is exhausted, their suffering bodies will not be released. Tormented by hunger and thirst, they see a garden, with flowers and fruits in full bloom, vast and verdant. Upon seeing it, they rejoice and laugh, saying to each other: 『This garden is verdant, with a cool and pleasant breeze.』 The crowd rushes into the garden, experiencing a moment of fleeting joy. The leaves and fruits of the trees all turn into swords and knives, cutting and slicing the sinners. Some are cut in half, while others cry out loudly and run in all directions. The prison guards rise up, wielding vajras, iron rods, iron axes, and iron staffs, their lips clenched in anger, flames emanating from their bodies. They strike the sinners with their weapons, preventing them from escaping. All of this is due to their past karma, and thus they see these things. The prison guards follow behind the sinners, saying to them: 『Where are you going? You can stay here, do not run around anymore. Where do you think you can escape? This garden is adorned by your karma, can you leave it?』 Thus, Mahausadha! Beings in hell endure all kinds of suffering. They die after seven days and are reborn in hell, due to the power of their karma, like bees gathering nectar and returning to their hive. Sinful beings who are destined for hell, upon their first death, see the messengers of death coming, binding their necks with ropes, driving and forcing them. Their bodies and minds experience great suffering, and they enter a great darkness, as if they were seized and taken away by robbers. They say: 『Alas, woe is me, how painful! I am now abandoning all the pleasures, relatives, and friends of Jambudvipa (the world we live in), and entering hell. I cannot see the path to heaven, but only see suffering. Like a silkworm spinning its own cocoon, I am binding myself to death. I have created my own sins, and I am bound by karma. I am tied by ropes around my neck, dragged and forced, and will be taken to hell.』 Bhadrapala! The suffering of sinful beings who are born in hell is like this.」", "At that time, Bhadrapala and Prince Mahausadha, having heard these words, were terrified, their hair stood on end, and they both rose and joined their palms." ] }

掌作如是言：「我等今者俱歸依佛，請垂救護，愿今以此聞法功德，未脫有流處生死輪，不落三塗入于地獄。」

賢護復白佛言：「欲有請問，唯愿聽許。」

佛言：「如汝希望，恣汝所問。」

賢護白佛言：「世尊！云何為積？云何為聚？云何為陰？云何為身不遷？」

佛言賢護：「智界、見界、意界、明界，以此四界和合成身，四界境識名之為積。聚謂六界六入六入境，三界二入因。即發鬚毛爪、皮肉膿血、涕唾黃痰、脂𦙽髓液、手足面目、大小支節和合崇聚，名之為聚。猶如谷豆麻麥，積集聚貯而成高大，謂之為聚。其地水火風空識，名為六界。眼耳鼻舌身意，名為六入。色聲香味觸法，名六入境。即貪瞋癡名三界因。又風黃痰亦名三因。二入者謂戒與信。又有二因謂舍與施。又有二因謂進與定。又有二因謂善不善。其受想行識，此四名無色陰。受謂領受苦樂等相及不苦不樂之相，想謂知苦樂相，行謂現唸作意及觸，識者是身之主遍行諸體，身有所為莫不由識。不遷者謂身語意凈證獲道果。此人死已識棄有陰，不重受有不流諸趣，極樂而遷不復重遷，是名不遷。」

於是賢護與大藥王子禮佛雙足，白言：「世尊！佛一切智說此法聚，當於未來作大利益安樂眾生。」

佛言

【現代漢語翻譯】掌作這樣說道：『我們現在一起皈依佛陀，請您慈悲救護，愿我們今天聽聞佛法的功德，能夠不脫離有生死的輪迴，不墮入三惡道，進入地獄。』賢護又對佛陀說：『我有一些問題想要請教，希望您能允許。』佛陀說：『如你所愿，你可以隨意發問。』賢護對佛陀說：『世尊！什麼是積？什麼是聚？什麼是陰？什麼是不遷的身？』佛陀對賢護說：『智界（智慧的範疇）、見界（見解的範疇）、意界（意識的範疇）、明界（光明的範疇），這四界和合構成身體，四界的境界和意識稱為積。聚是指六界（地、水、火、風、空、識）、六入（眼、耳、鼻、舌、身、意）、六入境（色、聲、香、味、觸、法），以及三界（欲界、色界、無色界）和二入（戒、信）的因。具體來說，頭髮、鬍鬚、指甲、面板、肌肉、膿血、鼻涕、唾液、黃痰、脂肪、骨髓、體液、手、腳、面部、大小關節等和合聚集，稱為聚。就像穀子、豆子、芝麻、麥子等，積聚儲存而形成高大，稱為聚。地、水、火、風、空、識，稱為六界。眼、耳、鼻、舌、身、意，稱為六入。色、聲、香、味、觸、法，稱為六入境。貪、嗔、癡，稱為三界因。風、黃痰也稱為三因。二入指的是戒和信。還有二因指的是舍和施。還有二因指的是精進和禪定。還有二因指的是善和不善。受、想、行、識，這四種稱為無色陰。受是指領受苦、樂等感受以及不苦不樂的感受，想是指知道苦樂的相狀，行是指現前的念頭、作意和觸，識是身體的主宰，遍行於身體的各個部分，身體的任何行為都離不開識。不遷是指身、語、意清凈，證得道果。這樣的人死後，識會捨棄有陰，不再重新受生，不再流轉于各個趣道，達到極樂的境界，不再重新遷徙，這稱為不遷。』於是，賢護和大藥王子向佛陀頂禮雙足，說道：『世尊！佛陀以一切智慧所說的這個法聚，將來會為眾生帶來巨大的利益和安樂。』佛陀說

【English Translation】 Zhang Zuo spoke thus: 『We now together take refuge in the Buddha, please have compassion and protect us. May the merit of hearing the Dharma today prevent us from being trapped in the cycle of birth and death, and from falling into the three evil paths and entering hell.』 Xianhu further said to the Buddha: 『I have some questions I would like to ask, I hope you will allow me.』 The Buddha said: 『As you wish, you may ask whatever you want.』 Xianhu said to the Buddha: 『World Honored One! What is accumulation? What is aggregation? What is skandha? What is the non-migrating body?』 The Buddha said to Xianhu: 『The realm of wisdom (zhi jie), the realm of view (jian jie), the realm of intention (yi jie), and the realm of clarity (ming jie), these four realms combine to form the body. The realms and consciousness of these four realms are called accumulation. Aggregation refers to the six realms (earth, water, fire, wind, space, consciousness), the six entrances (eye, ear, nose, tongue, body, mind), the six sense objects (form, sound, smell, taste, touch, dharma), and the causes of the three realms (desire realm, form realm, formless realm) and the two entrances (precepts, faith). Specifically, hair, beard, nails, skin, flesh, pus, blood, mucus, saliva, phlegm, fat, marrow, body fluids, hands, feet, face, major and minor joints, all these combine and gather, and are called aggregation. Just like grains, beans, sesame, wheat, etc., which are accumulated and stored to form a large pile, this is called aggregation. Earth, water, fire, wind, space, and consciousness are called the six realms. Eye, ear, nose, tongue, body, and mind are called the six entrances. Form, sound, smell, taste, touch, and dharma are called the six sense objects. Greed, anger, and ignorance are called the causes of the three realms. Wind and phlegm are also called three causes. The two entrances refer to precepts and faith. There are also two causes which refer to giving and charity. There are also two causes which refer to diligence and meditation. There are also two causes which refer to good and evil. Sensation, perception, volition, and consciousness, these four are called the formless skandhas. Sensation refers to experiencing feelings of pleasure, pain, and neither pleasure nor pain. Perception refers to knowing the characteristics of pleasure and pain. Volition refers to present thoughts, intentions, and contact. Consciousness is the master of the body, pervading all parts of the body, and all actions of the body cannot be separated from consciousness. Non-migration refers to the purity of body, speech, and mind, and the attainment of the fruit of the path. After such a person dies, consciousness abandons the skandhas, no longer takes rebirth, no longer transmigrates in various realms, reaches the state of ultimate bliss, and no longer migrates again, this is called non-migration.』 Then, Xianhu and Prince Great Medicine bowed at the feet of the Buddha and said: 『World Honored One! The Dharma aggregation spoken by the Buddha with all wisdom will bring great benefit and happiness to sentient beings in the future.』 The Buddha said

：「如來法聚常住非斷，一切智者知而不為。我經無量勤苦積集智光，今說此經此正法日，為諸眾生作大明照，德譽普流一切智海，為能調心流注者說。此經所在之處讀誦解說，皆天、鬼神、阿修羅、摩睺羅伽咸悉擁護皆來拜禮，水火王賊等怖皆不能害。諸比丘從今已往，于不信前勿說此經，求經過者慎勿示之，于尼乾子尼幹部眾諸外道中亦勿說之，不恭敬渴請亦勿為說。若違我教虧損法事，此人則為虧損如來。諸比丘若有禮拜供養此經典者，應當恭敬供養是人，斯人則為持如來藏。」

爾時世尊而說偈言：

「當勇超塵累，　　勤修佛正教，　除滅死軍眾，　　如象踐葦蘆。　持法奉禁戒，　　專精勿虧怠，　以棄生流轉，　　盡諸苦有邊。」

佛說此經已，賢護勝上童真、大藥王子，並諸比丘、菩薩摩訶薩，天、人、阿修羅、乾闥婆等，普大會眾，聞佛所說，歡喜奉行。

大寶積經卷第一百一十

爾時眾中有一王子菩薩摩訶薩，名為大藥，從座而起，整理衣服合掌向佛，而白佛言：「世尊！彼神識從此身移，當有何色？」

佛贊彼大藥菩薩言：「善哉善哉。大藥！如是如是，汝之所問此義，其義甚深，唯諸如來乃能知耳。然此識除于如來，更無有人而能知者。」

【現代漢語翻譯】現代漢語譯本：'如來的法聚是常住不滅的，一切有智慧的人都知道這個道理，但不會執著於此。我經過無量勤苦，積聚了智慧的光芒，今天宣說這部經典，這正法之日，為一切眾生作大光明照耀，我的德行和聲譽普流於一切智慧的海洋，為那些能夠調伏內心、專注修行的人宣說。這部經典所在之處，凡是讀誦、理解、解說的人，都會得到天、鬼神、阿修羅（一種非天神）、摩睺羅伽（大蟒神）的擁護和禮拜，水、火、王、賊等帶來的恐懼都不能傷害他們。各位比丘，從今以後，不要在不信的人面前宣說這部經典，對於那些只是路過的人，要謹慎不要展示這部經典，也不要在尼乾子（耆那教徒）和尼幹部眾（耆那教的修行團體）等外道中宣說，對於那些不恭敬、不渴求的人也不要為他們宣說。如果違揹我的教誨，損害佛法的事業，這個人就是損害瞭如來。各位比丘，如果有人禮拜供養這部經典，你們應當恭敬供養這個人，這個人就是持有如來藏（佛性）的人。' 這時，世尊說了偈語： '應當勇敢地超越塵世的束縛，勤奮地修習佛陀的正法，消滅死魔的軍隊，就像大象踐踏蘆葦一樣。持守佛法，奉行戒律，專心精進，不要懈怠，以此來捨棄生死輪迴，最終結束一切痛苦。' 佛陀說完這部經典后，賢護勝上童真、大藥王子，以及各位比丘、菩薩摩訶薩，天、人、阿修羅、乾闥婆（天樂神）等，所有與會大眾，聽聞佛陀所說，都歡喜地奉行。《大寶積經》第一百一十卷當時，大眾中有一位王子菩薩摩訶薩，名叫大藥，從座位上站起來，整理好衣服，合掌向佛，對佛說：'世尊！那個神識從這個身體移開后，會是什麼顏色呢？' 佛陀讚歎大藥菩薩說：'善哉善哉。大藥！你說得對，你說得對，你所問的這個道理，其含義非常深奧，只有諸佛如來才能知道。然而，除了如來之外，再也沒有其他人能夠知道這個道理了。'

【English Translation】 English version: 'The Dharma assembly of the Tathagata is permanent and not discontinuous. All wise ones know this, but do not cling to it. I have accumulated the light of wisdom through immeasurable diligence and hardship. Today, I proclaim this sutra, this day of the Right Dharma, to provide great illumination for all sentient beings. My virtues and reputation flow throughout the ocean of all wisdom. I speak for those who can tame their minds and focus on practice. Wherever this sutra is located, those who read, understand, and explain it will be protected and revered by gods, ghosts, asuras (a type of demigod), and mahoragas (great serpent gods). The fears of water, fire, kings, and thieves will not harm them. Monks, from now on, do not speak this sutra in front of those who do not believe. Be cautious not to show this sutra to those who are just passing by. Do not speak it among the Niganthas (Jain followers) and the Nigantha groups (Jain monastic communities), or other heretics. Do not speak it to those who are not respectful or eager to learn. If anyone violates my teachings and harms the affairs of the Dharma, that person harms the Tathagata. Monks, if anyone reveres and makes offerings to this sutra, you should respectfully make offerings to that person, for that person is holding the Tathagata-garbha (Buddha-nature).' At that time, the World Honored One spoke these verses: 'One should bravely transcend the bonds of the world, diligently cultivate the Buddha's Right Dharma, destroy the army of death, like an elephant trampling reeds. Uphold the Dharma, observe the precepts, be diligent and do not be lazy, thereby abandoning the cycle of birth and death, and ultimately ending all suffering.' After the Buddha finished speaking this sutra, the virtuous protector, the supreme pure youth, Prince Great Medicine, along with all the monks, bodhisattva mahasattvas, gods, humans, asuras, gandharvas (celestial musicians), and all the assembled multitude, having heard what the Buddha had said, joyfully practiced it. The Great Treasure Accumulation Sutra, Volume 110 At that time, among the assembly, there was a prince bodhisattva mahasattva named Great Medicine, who rose from his seat, arranged his robes, and with palms joined, addressed the Buddha, saying: 'World Honored One! When that consciousness departs from this body, what color will it have?' The Buddha praised the bodhisattva Great Medicine, saying: 'Excellent, excellent. Great Medicine! It is so, it is so. The meaning of what you have asked is very profound, and only the Tathagatas can know it. However, apart from the Tathagatas, there is no one else who can know this meaning.'

爾時跋陀羅波梨白佛言：「世尊！希有，此大藥王子能問甚深之事，最微最細甚深甚密。」

佛報跋陀羅波梨言：「如是跋陀羅波梨！此大藥王子于往昔已曾供養毗婆尸世尊種善根故。跋陀羅波梨！此大藥王子昔五百世曾作外道，當於爾時嘗問此識義。然此大藥王子當於爾時，於此識中亦不能了知此識何來何去？此義不了，我今應當為其決了此義。」

爾時跋陀羅波梨長者子贊大藥王子言：「大藥！善哉善哉。仁者智慧廣大無有邊際，乃能問世尊甚深之義。我今勸請大藥，愿問世尊此義。入一切難智者巧解深意，勿令此蘇摩浮坻娛樂少事而先問佛。所以者何？其故數數惱亂不善問於世尊。但佛世尊出世甚難，世間如此法會聚集復難，是故汝今應當勸請世尊，解釋甚深義處。」

爾時大藥王子菩薩摩訶薩瞻仰世尊，而見世尊喜悅微笑，清凈猶如初秋蓮華始開。見已歡喜，爾時大藥王子菩薩白佛言：「世尊！我渴仰故樂聞正法，慮恐世尊不具與我顯說法要、不決我疑，又恐世尊不久當取涅槃，又恐諸眾生不能了知善惡業報恒受生死煩惱不能捨離。」

佛告大藥言：「大藥！我于往昔故為此偈，從大山崖投身佈施，復行無量無邊難行苦行百千億等種種諸事。大藥！汝所有疑但當問我，莫以為難，我

【現代漢語翻譯】現代漢語譯本：那時，跋陀羅波梨（Bhaddarāpalī，意為賢護）對佛說：『世尊！真是稀有，這位大藥王子（Mahā-bhaiṣajya-rāja，意為偉大的藥王）竟然能問如此深奧的道理，這些道理極其微妙、極其深邃、極其隱秘。』佛告訴跋陀羅波梨說：『是的，跋陀羅波梨！這位大藥王子在過去世曾經供養毗婆尸世尊（Vipaśyin，過去七佛之一），種下了善根。跋陀羅波梨！這位大藥王子在過去五百世曾做外道，那時就曾問過關於識的意義。然而，那時的大藥王子，對於這個識的來源和去處，也不能瞭解。因為不瞭解這個道理，我現在應當為他決斷這個意義。』這時，跋陀羅波梨長者的兒子讚歎大藥王子說：『大藥！太好了，太好了。您的智慧廣大無邊，竟然能問世尊如此深奧的道理。我現在勸請大藥，希望您向世尊請問這個道理。進入一切難解的智慧，巧妙地理解深奧的含義，不要讓蘇摩浮坻（Suma-bhūmi，意為善地）因為娛樂小事而先問佛。為什麼呢？因為他常常擾亂，不能好好地向世尊提問。但是佛世尊出世非常難得，世間如此的法會聚集也很難得，所以您現在應當勸請世尊，解釋深奧的道理。』這時，大藥王子菩薩摩訶薩瞻仰世尊，看到世尊喜悅微笑，清凈得像初秋盛開的蓮花。看到后非常歡喜，這時大藥王子菩薩對佛說：『世尊！我因為渴求正法，所以樂於聽聞，擔心世尊不完全為我顯說法的要義、不解決我的疑惑，又擔心世尊不久將要進入涅槃，又擔心眾生不能瞭解善惡業報，恒常遭受生死煩惱而不能捨離。』佛告訴大藥說：『大藥！我過去曾經爲了這個偈子，從大山崖投身佈施，又修行了無量無邊難以實行的苦行，經歷了百千億等種種事情。大藥！你所有疑惑儘管問我，不要覺得為難，我

【English Translation】 English version: At that time, Bhaddarāpalī said to the Buddha, 'World Honored One! It is rare that this Great Medicine Prince can ask about such profound matters, which are extremely subtle, extremely deep, and extremely secret.' The Buddha told Bhaddarāpalī, 'So it is, Bhaddarāpalī! This Great Medicine Prince, in past lives, had made offerings to the World Honored One Vipaśyin, thus planting good roots. Bhaddarāpalī! This Great Medicine Prince, in five hundred past lives, had been an outsider, and at that time, had asked about the meaning of consciousness. However, at that time, this Great Medicine Prince could not understand where this consciousness comes from or where it goes. Because he did not understand this principle, I should now resolve this meaning for him.' At this time, the son of the elder Bhaddarāpalī praised the Great Medicine Prince, saying, 'Great Medicine! Excellent, excellent. Your wisdom is vast and boundless, and you are able to ask the World Honored One about such profound meanings. I now urge Great Medicine, may you ask the World Honored One about this meaning. Enter into all difficult wisdom, skillfully understand the profound meaning, and do not let Suma-bhūmi ask the Buddha first because of trivial entertainment. Why is that? Because he often disturbs and cannot ask the World Honored One properly. But it is very rare for the World Honored One to appear in the world, and it is also rare for such a Dharma assembly to gather in the world. Therefore, you should now urge the World Honored One to explain the profound meaning.' At this time, the Great Medicine Prince Bodhisattva looked up at the World Honored One and saw that the World Honored One was smiling with joy, as pure as a lotus flower just beginning to bloom in early autumn. Having seen this, he was very happy. At this time, the Great Medicine Prince Bodhisattva said to the Buddha, 'World Honored One! Because I thirst for the Dharma, I am happy to hear it. I am worried that the World Honored One will not fully reveal the essence of the Dharma to me, will not resolve my doubts, and I am also worried that the World Honored One will soon enter Nirvana, and I am also worried that sentient beings will not understand the karmic retribution of good and evil, and will constantly suffer from the afflictions of birth and death and will not be able to let go.' The Buddha told Great Medicine, 'Great Medicine! In the past, I sacrificed my body by throwing myself from a great cliff for this verse, and I also practiced countless immeasurable difficult ascetic practices, experiencing hundreds of thousands of billions of various things. Great Medicine! You may ask me all your doubts, do not feel it is difficult, I'

隨汝意當分別說。」

爾時大藥復白佛言：「世尊！此識何色？」

佛告大藥言：「大藥！此識如幻師火、如人水內影、如風輪無定，無有定色，如眾生眼見虛空、如似愛。」

大藥復問：「其愛云何？」

佛言：「猶如人射，以有眼根見箭去時。如人執明凈鏡，于其鏡內見己面形，若除鏡已形便不見。此識亦爾，從人身移，其識界唯見罪福。譬如生盲人，不見日天出時中時後時，夜亦不見月天，出時闇時並皆不見。此神識亦復如是，于其身內不可得見。大藥！此身內愛著及取及想，智者但有識。所有此身和合集聚諸界、諸入、諸陰等所有色者，眼耳鼻舌及色等諸受，或苦或樂意等所有諸色者，是名為識。大藥！如人以舌知味或苦或辛，而彼人舌有色、彼味無色。此身內所有骨髓肉血是有色，所受者是無色。是名為識受罪福者。」

爾時跋陀羅波梨頂禮佛足而白佛言：「世尊！受罪福者是誰？」

佛告跋陀羅波梨：「汝諦聽諦受，我為汝說。有見實者，彼見此識，而此識不可得。如庵婆羅果掌中可見，此識不住眼道亦非以眼能得見。彼如恒河沙數如來見此識，我亦然無色可見。唯愚癡輩不知不見故，我為說但有識名，不可以見。跋陀羅波梨！此識如受罪福，我為汝說，汝當諦聽

【現代漢語翻譯】現代漢語譯本：『就按你的意思分別解說吧。』當時，大藥菩薩又對佛說：『世尊！這個識是什麼顏色？』佛告訴大藥菩薩說：『大藥！這個識就像幻術師的火焰，像人在水中看到的影子，像風輪一樣沒有定形，沒有固定的顏色，就像眾生眼睛看到虛空，像愛慾一樣。』大藥菩薩又問：『那愛慾又是什麼樣的呢？』佛說：『就像人射箭，因為有眼根能看到箭射出去的時候。又像人拿著明亮的鏡子，在鏡子里看到自己的面容，如果把鏡子拿開，就看不到面容了。這個識也是這樣，從人的身體轉移，它的識界只能看到罪和福。譬如天生的盲人，看不到太陽升起的時候、中午的時候、下午的時候，晚上也看不到月亮，升起的時候、黑暗的時候都看不到。這個神識也是這樣，在身體內是看不到的。大藥！這身體內的愛著、執取和想法，智者只認為是有識。所有這個身體和合聚集的諸界（界：構成世界的元素）、諸入（入：感覺器官及其對像）、諸陰（陰：構成身心的五種要素）等所有色法，眼、耳、鼻、舌以及色等各種感受，或苦或樂，意等所有色法，這些都叫做識。大藥！就像人通過舌頭知道味道是苦還是辛辣，而人的舌頭是有顏色的，味道是沒有顏色的。這身體內的骨髓、肉、血是有顏色的，所感受的是沒有顏色的。這就是所謂的識，它感受罪和福。』當時，跋陀羅波梨（跋陀羅波梨：人名）頂禮佛足，對佛說：『世尊！承受罪和福的是誰呢？』佛告訴跋陀羅波梨：『你仔細聽，仔細接受，我為你解說。有能見到真實的人，他們能見到這個識，而這個識是不可得的。就像庵婆羅果（庵婆羅果：一種水果）在手掌中可以看到，這個識不住在眼道，也不是用眼睛能看到的。就像恒河沙數一樣多的如來能見到這個識，我也是這樣，沒有顏色可見。只有愚癡的人不知道、看不到，所以我才說只有識這個名稱，不可以見到。跋陀羅波梨！這個識如何承受罪和福，我為你解說，你應當仔細聽。』

【English Translation】 English version: 'Explain it separately according to your intention.' At that time, Mahausadha Bodhisattva again said to the Buddha, 'World Honored One! What color is this consciousness?' The Buddha told Mahausadha, 'Mahausadha! This consciousness is like the fire of a magician, like a reflection in water, like a wind wheel without a fixed form, without a fixed color, like how sentient beings see empty space, like desire.' Mahausadha asked again, 'What is desire like?' The Buddha said, 'It is like a person shooting an arrow, because they have the eye faculty to see when the arrow is shot. It is also like a person holding a clear mirror, seeing their face in the mirror, and if the mirror is removed, the face is no longer seen. This consciousness is also like this, it moves from the human body, and its realm of consciousness only sees sin and merit. For example, a person born blind cannot see when the sun rises, at noon, or in the afternoon, and at night they cannot see the moon, when it rises, or in the darkness. This divine consciousness is also like this, it cannot be seen within the body. Mahausadha! The attachment, grasping, and thoughts within this body, the wise only consider it to be consciousness. All the aggregates of this body, the elements (dhatu: elements that make up the world), the entrances (ayatana: sense organs and their objects), the skandhas (skandha: the five aggregates that constitute the mind and body), and all forms, the eyes, ears, nose, tongue, and all feelings such as form, whether suffering or pleasure, and all forms of mind, these are called consciousness. Mahausadha! Just as a person knows whether a taste is bitter or spicy through their tongue, and the person's tongue has color, but the taste has no color. The marrow, flesh, and blood within this body have color, and what is felt has no color. This is what is called consciousness, which experiences sin and merit.' At that time, Bhadrapala (Bhadrapala: a person's name) bowed at the Buddha's feet and said to the Buddha, 'World Honored One! Who is it that experiences sin and merit?' The Buddha told Bhadrapala, 'Listen carefully, receive carefully, and I will explain it to you. There are those who see the truth, they can see this consciousness, but this consciousness is unattainable. Just as an amra fruit (amra fruit: a type of fruit) can be seen in the palm of the hand, this consciousness does not reside in the path of the eye, nor can it be seen with the eyes. Just as countless Tathagatas like the sands of the Ganges can see this consciousness, so can I, without color to be seen. Only foolish people do not know or see it, so I say there is only the name of consciousness, it cannot be seen. Bhadrapala! How this consciousness experiences sin and merit, I will explain it to you, you should listen carefully.'

。譬如有人著陰鬼、或羊顛鬼、或乾闥婆鬼、或天神。跋陀羅波梨！于汝意云何？彼人身內有彼諸鬼或陰鬼等可見以不？」

跋陀羅波梨言：「世尊！彼鬼在人身中或內或外，實不可見。」

「但彼諸鬼在人身內亦無有色。跋陀羅波梨！如彼天神最勝在人身中，取最妙香華涂香末香，並諸華鬘及以飲食，皆取最上殊勝。如是此身取最勝業時，以識故受。或取王位治化自在，或取富饒大長者家，或受天果報，如是此識受福如此。最勝天神靈在人身內受最勝祭祀，或受王位、或受富饒，潤彼人身令使歡喜。如是此識受福果報亦復如是。跋陀羅波梨！如彼不凈毗舍阇鬼神倚在人身中，受不凈諸物臭穢，或在圊屏內受諸祭祀，得祭祀已即生歡喜。而彼人被不凈鬼神力故，常樂臭穢不凈之處。心既愛樂，得臭穢物便生歡喜。如是此識得惡果報生不凈意，或生貧賤家、或生下劣家、或生餓鬼，恒食糞穢之物心生歡喜。然此識如是受惡果報。如彼勝天神靈雖無色形，但受最勝最上祭祀。如是此識雖無有色，但受最勝最妙果報，隨業受身。如彼無色富多那鬼倚著人身，恒樂食諸糞穢。如是此識在不凈業中，恒樂下賤之處。跋陀羅波梨！汝當知此不凈識如是。跋陀羅波梨！如彼鬼形在人身中而無有色，此識受善不善果報如彼

【現代漢語翻譯】現代漢語譯本：譬如有人被陰鬼附身，或者被羊癲鬼附身，或者被乾闥婆鬼附身，或者被天神附身。跋陀羅波梨（尊者名）！你認為如何？那些鬼或者陰鬼等在人的身體裡面，能被看見嗎？跋陀羅波梨回答說：『世尊！那些鬼在人的身體裡面，無論是內還是外，實際上都看不見。』『但是那些鬼在人的身體裡面也沒有顏色。跋陀羅波梨！就像那天神中最殊勝的在人的身體裡面，接受最美好的香花、涂香、末香，以及各種花鬘和飲食，都接受最上等的殊勝之物。同樣，這個身體在接受最殊勝的業報時，是因為識的作用而接受。或者接受王位，統治天下，自在無礙；或者出生在富饒的大長者家；或者享受天界的果報。這個識接受福報就是這樣。最殊勝的天神靈在人的身體裡面接受最殊勝的祭祀，或者接受王位，或者接受富饒，滋潤那個人的身體，使他歡喜。這個識接受福報果報也是這樣。跋陀羅波梨！就像那些不乾淨的毗舍阇（鬼名）鬼神依附在人的身體裡面，接受不乾淨的臭穢之物，或者在廁所裡面接受祭祀，得到祭祀后就生歡喜。而那個人因為被不乾淨的鬼神的力量所控制，常常喜歡臭穢不乾淨的地方。心裡既然喜歡，得到臭穢之物就生歡喜。這個識得到惡果報，產生不乾淨的意念，或者出生在貧賤的家庭，或者出生在下劣的家庭，或者出生在餓鬼道，常常吃糞穢之物，心裡生歡喜。這個識就是這樣接受惡果報。就像那些殊勝的天神靈雖然沒有形色，但是接受最殊勝最上等的祭祀。這個識雖然沒有顏色，但是接受最殊勝最美好的果報，隨著業力而受生。就像那些沒有顏色的富多那（鬼名）鬼依附在人的身體裡面，常常喜歡吃糞穢。這個識在不乾淨的業力中，常常喜歡不乾淨的地方。跋陀羅波梨！你應該知道這個不乾淨的識就是這樣。跋陀羅波梨！就像那些鬼的形體在人的身體裡面而沒有顏色，這個識接受善與不善的果報就像他們一樣。』

【English Translation】 English version: 『For example, someone is possessed by an Yin ghost, or an Epilepsy ghost, or a Gandharva ghost, or a Deva (god). Bhadrapali (a venerable name)! What do you think? Can those ghosts or Yin ghosts, etc., be seen inside a person's body?』 Bhadrapali replied: 『World Honored One! Those ghosts, whether inside or outside a person's body, are indeed invisible.』『But those ghosts also have no color inside a person's body. Bhadrapali! Just like the most supreme Deva in a person's body, receiving the most beautiful fragrant flowers, scented powders, and various garlands and food, all receiving the most superior and excellent things. Similarly, when this body receives the most superior karmic retribution, it is received because of consciousness. Or it receives a king's position, ruling the world freely; or it is born into a wealthy and great elder's family; or it enjoys the rewards of the heavenly realm. This consciousness receives blessings in this way. The most supreme Deva spirit in a person's body receives the most supreme sacrifices, or receives a king's position, or receives wealth, nourishing that person's body and making them happy. This consciousness receiving the rewards of blessings is also like this. Bhadrapali! Just like those unclean Pisaca (a type of ghost) spirits that rely on a person's body, receiving unclean and foul things, or receiving sacrifices in the toilet, and after receiving the sacrifices, they become happy. And that person, because of the power of the unclean spirits, often likes foul and unclean places. Since the mind likes it, it becomes happy when it gets foul things. This consciousness receives bad karmic retribution, generating unclean thoughts, or being born into a poor and lowly family, or being born into the realm of hungry ghosts, often eating feces and feeling happy. This consciousness receives bad karmic retribution in this way. Just like those supreme Deva spirits, although they have no form or color, they receive the most supreme and excellent sacrifices. This consciousness, although it has no color, receives the most supreme and wonderful karmic retribution, taking on a body according to karma. Just like those formless Putana (a type of ghost) ghosts that rely on a person's body, always liking to eat feces. This consciousness, in unclean karma, always likes unclean places. Bhadrapali! You should know that this unclean consciousness is like this. Bhadrapali! Just like those ghost forms in a person's body that have no color, this consciousness receives good and bad karmic retribution just like them.』

鬼神，汝應當如是知見。」爾時大藥王子白佛言：「世尊！凡受欲云何？」

佛答大藥言：「當見有人各各和合故生欲想。譬如以木鉆火，因人身力然後出火。欲受于欲，因於男子意感於觸後生欲事。譬如因華成子，然彼華內初無有子，有華故然後結子可見。如是此身生已，然後識可見，而此身內亦無識可見。以識故身內有骨髓肉血等不凈之物，如彼種子種已生華，因華而受色香味等。既成果已還滅，如是此識成身已亦復還滅，但取善惡受心想意識至於彼世，趣彼男女和合生歡喜心，因彼交會相持出於不凈，出不凈已還各相離。而彼二人受欲樂時心生歡喜，既受欲已無復欲想，還各相離或生厭離。欲想如是。如是此識因身攀緣生歡喜心增長受想，猶如人身因見女色即生欲想各各著身，受欲訖已還復厭離而去。此識亦然，既受身已還復捨去生厭離想。複次因父母欲事來中陰受身攀緣業，此識有從中入，欲因成就身。而彼業無色，其男子女人因亦無色，但因受攀緣故生欲想而即有色。是故言受欲想也。色受欲想故名為受欲。複次大藥！因持戒攀緣故受後果報。此事云何？我為汝說。言持戒者，身斷殺生、不盜他物、不行邪淫、不妄言、不飲酒斗亂，謹慎不放逸。是為攀緣，欲受後世須陀洹果、斯陀含果，即受後有，

【現代漢語翻譯】現代漢語譯本：『鬼神，你應該這樣理解和看待。』當時，大藥王子對佛說：『世尊！凡是感受慾望，是怎麼回事呢？』佛陀回答大藥說：『應當看到，人們各自和合才產生慾望的想法。比如用木頭鉆火，依靠人的力量才能生出火來。想要感受慾望，是因為男子在感觸之後產生慾望。比如因為花朵而結成果實，但花朵內最初並沒有果實，因為有了花朵然後才能看到結出果實。就像這樣，這個身體產生之後，才能看到意識，而這個身體內也沒有意識可見。因為有了意識，身體內才有骨髓、肉、血等不凈之物，就像種子種下后長出花朵，因為花朵而感受色、香、味等。果實成熟后就會消滅，就像這樣，這個意識形成身體后也會消滅，只是帶著善惡的感受、心想和意識去到下一世，趨向男女和合產生歡喜心，因為交合而產生不凈之物，產生不凈之物后又各自離開。而那兩個人感受慾望快樂時心中產生歡喜，感受慾望后就沒有慾望的想法，又各自離開或者產生厭離。慾望的想法就是這樣。就像這樣，這個意識因為身體的攀緣而產生歡喜心，增長感受和想法，就像人因為看到女色就產生慾望的想法，各自執著于身體，感受慾望結束后又厭離而去。這個意識也是這樣，感受身體后又捨棄身體產生厭離的想法。再次，因為父母的慾望行為，中陰身來攀緣業力而受身，這個意識從那裡進入，慾望的因緣成就身體。而那個業力沒有顏色，那男子和女人的因緣也沒有顏色，只是因為感受攀緣才產生慾望的想法，然後才有了顏色。所以說感受慾望的想法。因為色而感受慾望的想法，所以稱為感受慾望。再次，大藥！因為持戒的攀緣而感受後世的果報。這件事是怎麼回事呢？我為你解說。所謂持戒，就是身體斷絕殺生、不偷盜他人財物、不行邪淫、不妄語、不飲酒斗亂，謹慎不放逸。這是攀緣，想要感受後世的須陀洹果（預流果）、斯陀含果（一來果），就會感受後有，』

【English Translation】 English version: 『O ghost and spirit, you should understand and perceive it in this way.』 At that time, Prince Mahausadha said to the Buddha, 『World Honored One! What is the nature of experiencing desire?』 The Buddha answered Mahausadha, 『It should be seen that people come together and thus generate thoughts of desire. For example, when wood is drilled to make fire, fire is produced by the strength of a person. To experience desire, it is because a man feels a sensation and then generates desire. For example, a flower produces a fruit, but there is no fruit initially within the flower. Because there is a flower, then the fruit can be seen. Just like this, after this body is born, then consciousness can be seen, but there is no consciousness visible within this body. Because of consciousness, there are impure things like bone marrow, flesh, and blood within the body, just as a seed is planted and grows into a flower, and because of the flower, one experiences color, smell, and taste. After the fruit matures, it perishes. Just like this, after this consciousness forms a body, it also perishes, but it carries the feelings of good and evil, thoughts, and consciousness to the next life, inclining towards the union of man and woman, generating joy. Because of their union, impure things are produced, and after producing impure things, they separate again. When those two people experience the pleasure of desire, joy arises in their hearts. After experiencing desire, there is no more thought of desire, and they separate or feel aversion. The thought of desire is like this. Just like this, this consciousness, because of the body's clinging, generates joy and increases feelings and thoughts, just as a person, upon seeing a woman, generates thoughts of desire, each clinging to the body. After experiencing desire, they feel aversion and leave. This consciousness is also like this. After experiencing the body, it abandons the body and generates thoughts of aversion. Furthermore, because of the parents' desire, the intermediate being comes to cling to karma and receive a body. This consciousness enters from there, and the cause of desire completes the body. And that karma has no color, and the causes of that man and woman also have no color, but because of clinging to sensation, thoughts of desire arise, and then there is color. Therefore, it is said to experience thoughts of desire. Because of color, thoughts of desire are experienced, so it is called experiencing desire. Furthermore, Mahausadha! Because of clinging to precepts, one experiences the karmic results of future lives. How is this matter? I will explain it to you. The so-called keeping of precepts means that the body refrains from killing, stealing, sexual misconduct, lying, and drinking alcohol and fighting, being careful and not being negligent. This is clinging, wanting to experience the results of the Srotapanna (stream-enterer) and Sakrdagamin (once-returner) in future lives, and thus one experiences future existence,』

或天身或人身。而彼有善業，或有漏或無漏，成就諸陰等，潤彼處識。受持或善或不善諸業成就識等，受諸欲事已，還自厭離。是故名此因持戒故受後果報也。」

爾時大藥王子白佛言：「世尊！此識云何受天身？復云何受地獄身？」

佛告大藥王子菩薩言：「大藥！汝今諦聽，我當爲汝解說此事。大藥！此識以法界持故生，作天心見。而彼天見不在肉眼，彼見體所見即是受因，故名見受因也。而此人所見天見者，即是福攀緣善成就即見天宮，于欲天中受種種五欲樂事。如是見已便生欲心，因即如是起念智：『我今應須至彼處耳。』彼生如是欲心已，而發染著念，心取有相。復見其故身棄在尸陀林內。彼如是見已，便作是念：『是我天識也。此造善根已，我當欲向天上。』」

爾時大藥王子復白佛言：「世尊！彼識既如是著故尸，云何不即入故尸？」

佛告大藥王子言：「大藥！譬如有人剃除鬚髮。既見鬚髮落地，作如是念：『我此鬚髮好黑香潔，愿我此發還著頭上如舊。』大藥！于汝意云何？彼之頭髮還能更著頭以不？」

大藥言：「不也。世尊。」

佛言：「大藥！如是如是。彼人神識舍其身已，還欲入中更依住者，無有是處。」

爾時大藥王子復白佛言：「世尊！

【現代漢語翻譯】現代漢語譯本：或者投生為天人，或者投生為人。而他們有善業，或者是有漏的，或者是無漏的，成就了諸陰等，滋潤他們所在之處的識。承受或者善或者不善的諸業所成就的識等，在享受了各種慾望之後，又會自己厭離。因此，這被稱為因持戒而承受後果報應。當時，大藥王子向佛陀請示說：『世尊！這個識是如何投生為天人的？又是如何投生為地獄眾生的？』佛陀告訴大藥王子菩薩說：『大藥！你現在仔細聽，我將為你解釋這件事。大藥！這個識因為法界的支撐而產生，形成天人的心識和見解。而天人的這種見解不是通過肉眼看到的，他們所見到的本體就是受報的原因，所以稱為見受因。而人所見到的天人的景象，是因為福報攀緣善業而成就，從而見到天宮，在欲界天中享受各種五欲之樂。這樣看到之後，便會產生慾望之心，因此就生起這樣的念頭：『我現在應該去那裡。』當他生起這樣的慾望之心后，便會發出染著的念頭，心執著于有相。又看到自己原來的身體被遺棄在尸陀林內。他這樣看到后，便會產生這樣的念頭：『這是我的天識啊。我造了善根，我應該去往天上。』當時，大藥王子又向佛陀請示說：『世尊！這個識既然如此執著于原來的屍體，為什麼不立即進入原來的屍體呢？』佛陀告訴大藥王子說：『大藥！譬如有人剃除了鬚髮。當他看到鬚髮落地時，會這樣想：『我的這些鬚髮又黑又香又幹凈，希望我的這些頭髮還能像以前一樣長在頭上。』大藥！你認為怎麼樣？那些頭髮還能再長回到頭上嗎？』大藥回答說：『不能，世尊。』佛陀說：『大藥！正是這樣。那個人的神識離開了身體后，還想再回到身體里依附居住，這是不可能的。』當時，大藥王子又向佛陀請示說：『世尊！』

【English Translation】 English version: Either being born as a deva or as a human. And they have good karma, either with outflows or without outflows, accomplishing the aggregates, etc., nourishing the consciousness in that place. Receiving the consciousness, etc., accomplished by good or bad karma, having experienced various desires, they then become weary of them. Therefore, this is called receiving the consequences of karma due to upholding precepts. At that time, Prince Mahausadha asked the Buddha, 'World Honored One, how does this consciousness receive a deva body? And how does it receive a hellish body?' The Buddha told Prince Mahausadha Bodhisattva, 'Mahausadha, listen carefully, I will explain this matter to you. Mahausadha, this consciousness arises because of the support of the Dharma realm, forming the mind and perception of a deva. And this deva perception is not seen through the physical eyes; what they see is the cause of receiving, hence it is called the cause of seeing and receiving. And the deva vision that humans see is due to the accumulation of merit and good karma, thus seeing the heavenly palace, enjoying various pleasures of the five desires in the desire realm. Having seen this, they then generate a desire mind, and thus arise the thought: 'I should go there now.' Having generated such a desire mind, they then emit an attachment thought, the mind clinging to form. They also see their old body abandoned in the charnel ground. Having seen this, they then think: 'This is my deva consciousness. Having created good roots, I should go to heaven.' At that time, Prince Mahausadha again asked the Buddha, 'World Honored One, since this consciousness is so attached to the old corpse, why does it not immediately enter the old corpse?' The Buddha told Prince Mahausadha, 'Mahausadha, it is like a person who shaves off their beard and hair. When they see the beard and hair fall to the ground, they think: 'My beard and hair are black, fragrant, and clean, I wish my hair could grow back on my head as before.' Mahausadha, what do you think? Can that hair grow back on the head again?' Mahausadha replied, 'No, World Honored One.' The Buddha said, 'Mahausadha, it is just like that. Once a person's consciousness has left their body, if they want to return to the body and reside in it again, there is no such possibility.' At that time, Prince Mahausadha again asked the Buddha, 'World Honored One!'

此識既是微細，無有正色廣大無邊，云何能來就大白象身？復能破金剛之身？既無千象力，云何人生即能持千象力？」

佛告大藥：「譬如風界，無色不可見，住山谷間。而彼風從彼山谷出已，能摧折崩倒如須彌等高大之山使其破裂。大藥！于汝意云何？彼風界有何色？彼山復何色也？」

大藥白佛言：「世尊！彼風柔弱復無色身，當如是見。」

佛復告大藥言：「大藥！如彼風界軟弱無色體，彼識亦復然，軟弱復無色身，然其無妨能成就大身、能成就微細小身。而彼識，蚊子及像一種不異。大藥！譬如小燈燭光，或在壁或在室，能滅大黑闇分。此識亦復如是，雖復微小，能成大小形色，而皆因業受故。」

爾時大藥復白佛言：「世尊！彼業有何色？有何體？幾種因？應當可觀。」

佛報大藥言：「諸業境界者，是微妙受快樂、受得天飲食。譬如有二人同共遊行至於曠野。然彼二人，一人忽值涼冷清水而得飲之，一人飢渴命終。而彼水不能自入彼人之口，亦無於此一人不與飲者。但以因緣故，一人值水涼冷飲之，一人不值。如是如是，此善不善諸法亦復如是。如黑月白月，善不善應須當見。譬如生果熟已變成別色，然彼色以火力多故令其成熟。如是如是，此身以福力故生於大富長者家

【現代漢語翻譯】現代漢語譯本：『這個意識既然如此微細，沒有固定的顏色，廣大無邊，怎麼能進入巨大的白象身體？又怎麼能摧毀金剛之身？既然沒有千象之力，為什麼人一生下來就能擁有千象之力？』佛告訴大藥：『比如風界（風的領域），沒有顏色，看不見，存在於山谷之間。但是風從山谷出來后，能夠摧毀像須彌山（佛教中的聖山）一樣高大的山，使其崩裂。大藥，你認為如何？風界有什麼顏色？山又有什麼顏色呢？』大藥對佛說：『世尊，風柔弱而且沒有顏色，應當這樣看待。』佛又告訴大藥：『大藥，就像風界柔軟沒有顏色一樣，意識也是如此，柔軟而且沒有顏色，但是它不妨礙成就巨大的身體，也能成就微小的身體。而且，蚊子和象的意識本質上沒有區別。大藥，比如小小的燈燭光，無論在墻上還是在房間里，都能消除大部分黑暗。這個意識也是如此，雖然微小，卻能形成大小不同的形體和顏色，這都是因為業力所致。』這時，大藥又問佛：『世尊，業有什麼顏色？有什麼形體？有幾種因？應該如何觀察？』佛告訴大藥：『業的境界，是微妙的感受，能享受快樂，獲得天上的食物。比如有兩個人一起走到曠野。其中一個人突然遇到清涼的水並喝了下去，另一個人卻因飢渴而死。水並不會自己進入那個人的口中，也不是不給另一個人喝。只是因為因緣的關係，一個人遇到了清涼的水並喝了下去，另一個人沒有遇到。善與不善的諸法也是如此。就像黑月和白月一樣，善與不善應該被看到。比如生果成熟後會變成不同的顏色，而顏色的變化是因為火力的作用使其成熟。同樣，這個身體因為福報的力量，出生在富有的長者家中。』

【English Translation】 English version: 'Since this consciousness is so subtle, without a fixed color, and vast and boundless, how can it enter the huge body of a white elephant? And how can it destroy a body of vajra (diamond)? Since it does not have the strength of a thousand elephants, why can a person possess the strength of a thousand elephants from birth?' The Buddha told Mahausadha: 'For example, the wind realm (the realm of wind) has no color, is invisible, and dwells in mountain valleys. But when the wind comes out of the valley, it can crush and collapse mountains as high as Mount Sumeru (a sacred mountain in Buddhism), causing them to break apart. Mahausadha, what do you think? What color does the wind realm have? And what color do the mountains have?' Mahausadha said to the Buddha: 'World Honored One, the wind is soft and has no color, it should be seen as such.' The Buddha again told Mahausadha: 'Mahausadha, just as the wind realm is soft and without color, so too is consciousness, soft and without color. However, it does not prevent it from achieving a large body, nor does it prevent it from achieving a tiny body. Moreover, the consciousness of a mosquito and an elephant is essentially no different. Mahausadha, for example, a small lamp's light, whether on a wall or in a room, can eliminate a large portion of darkness. This consciousness is also like that, although it is tiny, it can form bodies of different sizes and colors, and all of this is due to karma.' At this time, Mahausadha again asked the Buddha: 'World Honored One, what color does karma have? What form does it have? How many causes are there? How should it be observed?' The Buddha told Mahausadha: 'The realm of karma is a subtle experience, capable of enjoying happiness and obtaining heavenly food. For example, two people go together into a wilderness. One of them suddenly encounters cool, clear water and drinks it, while the other dies of hunger and thirst. The water does not enter the person's mouth by itself, nor does it refuse to give the other person a drink. It is only because of conditions that one person encounters cool water and drinks it, while the other does not. The same is true for good and bad dharmas. Just like the dark moon and the bright moon, good and bad should be seen. For example, when a raw fruit ripens, it changes to a different color, and the change in color is due to the power of heat that causes it to ripen. Similarly, this body, due to the power of blessings, is born into the home of a wealthy elder.'

，多饒財寶現受快樂。在於天宮，顯現受天快樂。然後失天自在勢，即顯現無福之勢。猶如種子于地上種，生樹以後其種子于樹上不現，亦不從枝移枝，亦不在樹內顯現，亦無有人手執彼子置於樹上，亦不從根移。彼種子可現。如是如是，此諸業若善若惡，倚住身內而不顯現。如從種子然後有華，從華然後有子。其華不在於種子內，其子亦不在於華內，子華無有二別體。如是如是，此身內諸業有，從業有身，其身不在業內可見，業不在身內可見。如華成熟然後成子。如是身成熟已，諸業可現。如種子何地方有，彼地方即有華，有華然後有子。如是如是，此身所有生處，于彼之處見善及惡便即有現，然彼諸業根無有色。如人因身有影，而彼影無定無色還隨人而行。而彼影不倚住於人，亦不離身有影可現。如是此身內現善惡相隨而不相離，身行之處隨逐而行。其業處處隨逐，其業不離身有，亦不離身業可有現。如諸藥若辛若甜若苦等，人飲服已能除諸病。既除其身諸惡，成其柔軟現好顏色。眾人見者形相可知，此人身值甘藥。然彼諸藥等味及力無有色，其味力色不可得現，唯在人身形色端正可現耳。如是如是，此善業無色而至人身，以美飲食故、身著好服故、其人諸根具足故，身受快樂。復以金銀珍寶莊嚴此身，有富貴形

【現代漢語翻譯】現代漢語譯本：擁有許多財富，今生享受快樂。在天宮中，顯現享受天上的快樂。然後失去天上的自在勢力，就顯現出沒有福報的境地。就像種子種在地上，長成樹后，種子在樹上不再顯現，也不會從枝條轉移到枝條，也不在樹內顯現，也沒有人手把種子放到樹上，也不是從根部轉移。那個種子卻可以顯現。像這樣，這些業，無論是善是惡，都依附在身體內而不顯現。就像從種子然後有花，從花然後有果實。花不在種子內，果實也不在花內，果實和花沒有兩個不同的實體。像這樣，身體內的諸業存在，從業產生身體，身體不在業中可見，業也不在身體中可見。就像花成熟后才結果實。像這樣，身體成熟后，諸業才能顯現。就像種子在什麼地方，那個地方就有花，有花然後有果實。像這樣，身體所生的所有地方，在那個地方看到善和惡就會立即顯現，然而那些業的根源沒有顏色。就像人因為有身體而有影子，而那個影子沒有固定形狀也沒有顏色，只是隨著人而移動。而那個影子不依附於人，也不離開身體而能顯現。像這樣，身體內顯現的善惡相互跟隨而不分離，身體所到之處，它們也跟隨到那裡。業在各處跟隨，業不離開身體而存在，也不離開身體而能顯現。就像各種藥物，無論是辛辣、甘甜還是苦澀等，人服用后能去除各種疾病。既然去除了身體的各種惡疾，身體變得柔軟，呈現出好的顏色。眾人看到后，從外形就能知道，這個人身體服用了甘甜的藥物。然而那些藥物的味道和力量沒有顏色，味道、力量和顏色都無法顯現，只有在人的身體形色端正時才能顯現。像這樣，善業沒有顏色卻能到達人的身體，因為有美味的飲食，身體穿著好的衣服，這個人諸根具足，身體享受快樂。又用金銀珍寶來裝飾身體，呈現出富貴的形象。現代漢語譯本：

【English Translation】 English version: Possessing much wealth, one experiences happiness in this life. In the heavenly palace, one appears to enjoy heavenly bliss. Then, losing the power of heavenly freedom, one manifests a state of no merit. It is like a seed planted in the ground; after it grows into a tree, the seed no longer appears on the tree, nor does it move from branch to branch, nor does it appear within the tree. No one's hand places the seed on the tree, nor does it move from the root. Yet, that seed can manifest. Just so, these karmas, whether good or bad, reside within the body without appearing. It is like from a seed then comes a flower, and from a flower then comes a fruit. The flower is not within the seed, nor is the fruit within the flower; the fruit and flower are not two separate entities. Just so, the karmas within this body exist; from karma comes the body. The body is not visible within karma, nor is karma visible within the body. It is like when a flower matures, then it bears fruit. Just so, when the body matures, the karmas can manifest. Just as where there is a seed, there is a flower, and where there is a flower, there is a fruit. Just so, wherever this body is born, in that place, seeing good and evil will immediately manifest. However, the roots of those karmas have no color. It is like a person has a shadow because of their body, and that shadow has no fixed form or color, but follows the person. And that shadow does not rely on the person, nor can a shadow appear separate from the body. Just so, the good and evil that appear within this body follow each other without separation; wherever the body goes, they follow. Karma follows everywhere; karma does not exist separate from the body, nor can karma manifest separate from the body. It is like various medicines, whether spicy, sweet, or bitter, when a person takes them, they can remove various diseases. Since the various ailments of the body are removed, the body becomes soft and presents a good complexion. When people see it, they can tell from the appearance that this person's body has taken sweet medicine. However, the taste and power of those medicines have no color; the taste, power, and color cannot be seen, but only when the person's body is upright and beautiful can it be seen. Just so, good karma has no color, yet it reaches the person's body. Because of delicious food, the body wearing good clothes, and the person's faculties being complete, the body experiences happiness. Furthermore, the body is adorned with gold, silver, and precious jewels, presenting a wealthy appearance. English version:

勢，此皆是善業境界。其失勢無有福業，貧窮困苦遠離資財，恒常乏少規求他物，飲食粗澀行住坐臥悉皆下劣，無好福報養育身體，所生醜陋，此皆是不善業境界。猶如明鏡，以其明故面形妍丑分明顯現，而彼鏡內影無有色。如是如是，由善惡力故，此識顯現於人中，若地獄、餓鬼、畜生中。大藥！此諸業隨於此識。大藥！應須如是知如是見。」

大藥復白佛言：「世尊！此識云何成就諸根受大身？云何舍諸根？」

佛告大藥：「譬如獵師入深山林，手執強弓，即取毒藥涂其箭鏃以射大象。而彼毒滴雖少入皮至血，毒氣移行遍滿身中，至一切諸根境界，令根閉塞屈折諸節，令血變色遍諸身份遂即捨身。其毒還至本所入處自然出外。大藥！其毒藥一滴極甚微小，其象身極大。于汝意云何？」

大藥報佛言：「世尊！計毒藥極微小，其象身如須彌山。毒藥移行，所以遍體。」

佛告大藥：「如是此神識捨身之時，舍諸根舍諸界，次第亦復如是如是。」

大藥復白佛言：「世尊！云何受如是廣大身不曾畏難？」

佛告大藥：「譬如須彌山高八萬四千由旬，而彼山有二龍王：一名難陀，二名優波難陀，繞之三匝住持彼山。而彼龍王喘息之氣，海水不堪飲。彼龍王出入息時，彼須彌山即動

【現代漢語翻譯】現代漢語譯本：'勢力'，這些都是善業的境界。失去勢力就沒有福業，貧窮困苦，遠離資財，經常缺乏，需要向他人求取，飲食粗糙，行走坐臥都非常低下，沒有好的福報來養育身體，所生的相貌醜陋，這些都是不善業的境界。就像明鏡一樣，因為它的明亮，面容的美醜會清晰地顯現出來，而鏡子里的影像本身並沒有顏色。就是這樣，就是這樣，由於善惡的力量，這個識會在人中，或者地獄、餓鬼、畜生中顯現。大藥（指佛陀的弟子）！這些業都跟隨這個識。大藥！應該這樣知道，這樣看待。大藥又對佛說：'世尊！這個識是如何成就諸根，接受大身的？又是如何捨棄諸根的？' 佛告訴大藥：'譬如獵人進入深山老林，手持強弓，用毒藥塗在箭頭上射大象。那毒液雖然只是一點點進入面板到達血液，毒氣卻會移動遍佈全身，到達一切諸根的境界，使諸根閉塞，關節彎曲，使血液變色，遍佈全身，隨即捨棄身體。那毒液還會回到最初進入的地方，自然地出來。大藥！那毒藥一滴非常微小，而大象的身體卻非常巨大。你覺得怎麼樣？' 大藥回答佛說：'世尊！毒藥非常微小，而大象的身體像須彌山（佛教中的聖山）一樣巨大。毒藥移動，所以遍佈全身。' 佛告訴大藥：'就像這樣，這個神識捨棄身體的時候，捨棄諸根，捨棄諸界，次第也是這樣，也是這樣。' 大藥又對佛說：'世尊！如何接受這樣廣大的身體而不曾畏懼困難？' 佛告訴大藥：'譬如須彌山高八萬四千由旬（古印度長度單位），而那座山有兩條龍王：一名難陀（意為喜悅），二名優波難陀（意為大喜悅），它們繞著須彌山三圈，住持著那座山。那龍王喘息的氣息，海水都不能承受飲用。那龍王出入氣息的時候，那須彌山就會震動。'

【English Translation】 English version: 'Power,' these are all states of good karma. Losing power means having no meritorious karma, being poor and suffering, far from wealth, constantly lacking, needing to seek from others, having coarse food, and all actions of walking, standing, sitting, and lying down being inferior. There is no good fortune to nourish the body, and the appearance is ugly. These are all states of bad karma. It is like a clear mirror, because of its clarity, the beauty or ugliness of the face is clearly revealed, but the image in the mirror itself has no color. Just so, just so, due to the power of good and evil, this consciousness manifests in humans, or in hell, hungry ghosts, or animals. Great Medicine (referring to the Buddha's disciple)! These karmas follow this consciousness. Great Medicine! You should know and see it in this way. Great Medicine then said to the Buddha, 'World Honored One! How does this consciousness achieve the sense organs and receive a large body? And how does it abandon the sense organs?' The Buddha told Great Medicine, 'For example, a hunter enters a deep forest, holding a strong bow, and applies poison to the arrowheads to shoot an elephant. Although the poison drop is small and only enters the skin to the blood, the poison gas moves and spreads throughout the body, reaching the realm of all sense organs, causing the sense organs to be blocked, the joints to bend, and the blood to change color, spreading throughout the body, and then the body is abandoned. The poison also returns to the place where it first entered and naturally comes out. Great Medicine! That drop of poison is extremely small, but the elephant's body is very large. What do you think?' Great Medicine replied to the Buddha, 'World Honored One! The poison is extremely small, but the elephant's body is as large as Mount Sumeru (a sacred mountain in Buddhism). The poison moves, so it spreads throughout the body.' The Buddha told Great Medicine, 'Just like that, when this consciousness abandons the body, it abandons the sense organs, abandons the realms, and the sequence is also like that, also like that.' Great Medicine then said to the Buddha, 'World Honored One! How does one receive such a large body without ever fearing difficulties?' The Buddha told Great Medicine, 'For example, Mount Sumeru is 84,000 yojanas (an ancient Indian unit of length) high, and that mountain has two dragon kings: one named Nanda (meaning joy), and the other named Upananda (meaning great joy). They circle Mount Sumeru three times and uphold that mountain. The breath of those dragon kings is such that the seawater cannot bear to drink it. When those dragon kings breathe in and out, Mount Sumeru will shake.'

。如彼龍王身廣大多力，彼婆修吉、德叉迦龍王亦復然。大藥！于汝意云何？彼龍王等識，欲與蚊子識一等以不？汝勿別見。」

大藥王子白佛言：「世尊！如我意所見，彼之龍王及蚊子識一等無異。」

佛復告大藥：「如有一毒名婆蹉那婆，復有毒藥名訶羅訶羅。將如芥子與難陀、波難陀等食，即速疾命終。大藥！于汝意云何？龍毒、藥毒何毒力大？為龍毒大？為藥毒大？」

大藥報言：「世尊！如我意見，其難陀、波難陀毒多，其婆蹉那婆毒少。」

佛告大藥：「如是如是，雖有大身敵九千象力，無妨其識雖小無定色不可見，但此識因業緣成就大身。大藥！譬如尼拘陀子，其形雖小，無妨能成就大樹，枝條長廣覆蓋數百千地。大藥！于汝意云何？其子形及樹身二種，何者是大？」

大藥報佛言：「世尊！如以小孔比于虛空。」

佛復告大藥：「而彼樹不可在子內見，亦不離子而生於樹。大藥！如彼微細子有廣大樹。如是如是，無色識成就大色身，因識故現色身，不離識色身可見。」

爾時大藥復白佛言：「世尊！其識牢固猶如金剛，云何成就羸弱之身？」

佛告大藥：「譬如有人貧窮不能自濟，忽然值遇如意寶珠。彼人得珠，執已所造如意，即得稱成樓觀池臺

【現代漢語翻譯】現代漢語譯本：就像龍王身體廣大且力大無比一樣，婆修吉（Vasuki，蛇王名）、德叉迦（Takshaka，蛇王名）龍王也是如此。大藥（Mahausadha，人名）！你認為如何？那些龍王的意識，和蚊子的意識是一樣的嗎？你不要有不同的看法。」大藥王子對佛說：「世尊！依我所見，那些龍王和蚊子的意識是一樣的，沒有差別。」佛又告訴大藥：「比如有一種毒藥叫婆蹉那婆（Vatsanabha，毒藥名），還有一種毒藥叫訶羅訶羅（Halahala，毒藥名）。如果用芥子大小的量給難陀（Nanda，龍王名）、波難陀（Upananda，龍王名）等吃，他們會立刻喪命。大藥！你認為如何？龍的毒和藥的毒，哪種毒的威力更大？是龍的毒大，還是藥的毒大？」大藥回答說：「世尊！依我所見，難陀、波難陀的毒性更大，婆蹉那婆的毒性較小。」佛告訴大藥：「是這樣的，即使有巨大的身體，能敵過九千頭大象的力量，也無妨礙它的意識雖然微小，沒有固定的顏色，也看不見，但這個意識因為業緣而成就了巨大的身體。大藥！比如尼拘陀（Nigrodha，榕樹）的種子，它的形狀雖然很小，卻不妨礙它長成大樹，枝條長而廣闊，覆蓋數百千里的土地。大藥！你認為如何？種子和樹身這兩種，哪一個更大？」大藥回答佛說：「世尊！就像用小孔比喻虛空一樣。」佛又告訴大藥：「而那棵樹不能在種子內看到，也不是離開種子而生長的。大藥！就像那微小的種子有廣大的樹一樣。是這樣的，無色的意識成就了巨大的色身，因為有意識才顯現色身，不離開意識，色身才能被看見。」這時大藥又對佛說：「世尊！意識堅固猶如金剛，為什麼會成就如此羸弱的身體呢？」佛告訴大藥：「比如有個人貧窮不能自給自足，忽然遇到如意寶珠。那個人得到寶珠，按照自己的意願，就能得到樓閣池臺。」

【English Translation】 English version: Just as the dragon kings have vast bodies and great strength, so too are the dragon kings Vasuki and Takshaka. Mahausadha! What do you think? Are the consciousnesses of those dragon kings the same as the consciousnesses of mosquitoes? You should not have a different view.」 Prince Mahausadha said to the Buddha, 「World Honored One! As I see it, the consciousnesses of those dragon kings and mosquitoes are the same, without any difference.」 The Buddha further told Mahausadha, 「For example, there is a poison called Vatsanabha, and another poison called Halahala. If a mustard seed-sized amount is given to Nanda, Upananda, and others, they will die immediately. Mahausadha! What do you think? Which poison is more powerful, the dragon's poison or the medicine's poison? Is the dragon's poison more powerful, or the medicine's poison?」 Mahausadha replied, 「World Honored One! As I see it, the poison of Nanda and Upananda is greater, and the poison of Vatsanabha is lesser.」 The Buddha told Mahausadha, 「It is so, it is so. Even though one has a huge body with the strength of nine thousand elephants, it does not hinder its consciousness from being small, without a fixed color, and invisible. However, this consciousness, due to karmic conditions, achieves a huge body. Mahausadha! For example, the seed of the Nigrodha tree, though small in shape, does not hinder it from growing into a large tree, with branches long and wide, covering hundreds of thousands of miles. Mahausadha! What do you think? Which is greater, the seed or the tree?」 Mahausadha replied to the Buddha, 「World Honored One! It is like comparing a small hole to the void.」 The Buddha further told Mahausadha, 「And that tree cannot be seen within the seed, nor does it grow apart from the seed. Mahausadha! Just as that tiny seed has a vast tree, so it is that formless consciousness achieves a large physical body. Because of consciousness, the physical body appears, and without consciousness, the physical body cannot be seen.」 At that time, Mahausadha again said to the Buddha, 「World Honored One! Consciousness is as firm as diamond, how can it achieve such a weak body?」 The Buddha told Mahausadha, 「For example, there is a person who is poor and cannot support himself, and suddenly encounters a wish-fulfilling jewel. That person obtains the jewel, and according to his wishes, he can obtain pavilions and ponds.」

，城門坑塹周匝高門，園林華果枝葉蓊鬱彌覆其上，及余資財諸物皆悉如心自然化作。大藥！彼等諸事悉皆羸弱，速疾破壞離散之法。然後彼人手執如意珠忽然失落，彼等樂事即滅不現。大藥！如彼如意珠，千金剛破終不可壞，有此功能隨意所念皆悉克果。如是如是，此識牢固猶如金剛，而受身者此不堅牢也。」

爾時大藥復問世尊：「彼識既是軟弱，云何破壞堅牢之身而移至彼世？」

佛告大藥：「譬如水流注下在於山內，還穿山而出。大藥！于汝意云何？彼水有何堅牢？」

大藥報佛言：「世尊！其山體是堅硬牢如金剛，而彼水滴本性柔軟。」

「猶如夢為觸者安藥。如是如是，彼識本體柔軟，能破大身即得出去。」

爾時大藥復問佛言：「世尊！凡有眾生從眾生界捨身命終之後，云何受諸天之身？云何復受諸趣之身？」

佛告大藥言：「大藥！汝諦聽，我當爲汝解說此事。大藥！凡有眾生舍眾生體命終之後，以行福業之事以受身。還舍彼身，其識舍人身見得天身見。彼既得天眼已，即見六慾諸天，又見六慾天宮。而見彼人身破時，復見天上園林歡喜林、壞亂林等。彼處有高座天衣覆上，處處臺殿微妙樹林，處處有端正玉女聚。而彼識見常有華莊嚴諸事心喜見者，種種瓔珞

【現代漢語翻譯】現代漢語譯本：城門、壕溝環繞，高大的門樓，園林中繁茂的華麗果樹枝葉覆蓋其上，以及其餘的資財物品都如心中所想自然顯現。大藥（菩薩名）！這些事物都非常脆弱，是迅速破壞、離散的法則。然後那人手中拿著如意珠忽然失落，那些快樂的事情就立刻消失不見。大藥！就像那如意珠，即使千金剛也無法破壞，它有這樣的功能，能使心中所想都實現。正是這樣，這個識（指意識）牢固得像金剛，而受身（指身體）是不堅固的。當時，大藥又問世尊：『這個識既然是軟弱的，如何能破壞堅固的身體而轉移到另一個世界呢？』佛告訴大藥：『譬如水流向下注入山中，又穿過山流出來。大藥！你認為如何？那水有什麼堅固之處嗎？』大藥回答佛說：『世尊！那山體是堅硬牢固如金剛，而那水滴的本性是柔軟的。』『就像夢中觸控到的人用藥一樣。正是這樣，那個識的本體是柔軟的，能破壞大的身體，從而離開。』當時，大藥又問佛說：『世尊！凡是有眾生從眾生界捨棄生命終結之後，如何接受諸天之身？又如何接受其他各道之身呢？』佛告訴大藥說：『大藥！你仔細聽，我將為你解釋這件事。大藥！凡是有眾生捨棄眾生之體生命終結之後，因為做了福業之事而受身。當他捨棄那個身體時，他的識捨棄人身之見而得到天身之見。他既然得到了天眼，就能看見六慾諸天，也能看見六慾天宮。當他看見人身破滅時，又看見天上的園林，如歡喜林、壞亂林等。那些地方有高座，天衣覆蓋其上，處處是臺殿、微妙的樹林，處處有端正的玉女聚集。而那個識看見常有鮮花裝飾的各種事物，心中歡喜，看見各種瓔珞（用珠玉等串成的裝飾品）。』

【English Translation】 English version: The city gates, moats, and surrounding high gates, the gardens with lush, flourishing fruit trees and branches covering them, and all other possessions and things, all appear naturally as one wishes. O Mahausadha (a Bodhisattva's name)! All these things are weak and subject to rapid destruction and dispersion. Then, the person suddenly loses the wish-fulfilling jewel in their hand, and those joyful things immediately vanish. O Mahausadha! Like that wish-fulfilling jewel, which cannot be destroyed even by a thousand vajras, it has the power to fulfill whatever one thinks of. Just so, this consciousness (referring to awareness) is as firm as a vajra, while the body is not firm. Then, Mahausadha asked the World Honored One, 'Since this consciousness is weak, how can it break the firm body and move to another world?' The Buddha told Mahausadha, 'It is like water flowing down and entering a mountain, and then flowing out through the mountain. O Mahausadha! What do you think? Is there anything firm about that water?' Mahausadha replied to the Buddha, 'World Honored One! The mountain is hard and firm like a vajra, while the nature of the water droplets is soft.' 'It is like a person in a dream being touched by medicine. Just so, the essence of that consciousness is soft, and it can break the large body and leave.' Then, Mahausadha asked the Buddha, 'World Honored One! When beings from the realm of beings abandon their lives and die, how do they receive the bodies of the devas (gods)? And how do they receive the bodies of other realms?' The Buddha told Mahausadha, 'Mahausadha! Listen carefully, and I will explain this to you. Mahausadha! When beings abandon their bodies and die, they receive a body because of their meritorious deeds. When they abandon that body, their consciousness abandons the perception of a human body and gains the perception of a deva body. Once they have gained the deva eye, they can see the six desire devas and the six desire deva palaces. When they see the human body break, they also see the heavenly gardens, such as the Joyful Grove and the Ruined Grove. In those places, there are high seats covered with heavenly garments, everywhere are palaces, exquisite forests, and everywhere are gatherings of beautiful celestial maidens. And that consciousness sees that there are always flowers adorning various things, and the heart is joyful, seeing various kinds of necklaces (ornaments made of pearls and jade).'

耳珰臂釧。而彼見座上有天童子，其玉女及天子二人歡喜共見。而彼天童子生已，復更見生天之童女。彼天童子見童女已即生欲心，生欲心已即得歡喜，得歡喜已即得遍體心意歡喜，心意歡喜已彼于爾時即變身色，而色猶如蓮華。其人命終之時即得不顛倒見，鼻不喎綟、口氣不臭，彼人耳目似青蓮華色，身份支節更不離解。彼亦不流血亦不生糞尿，身諸毛孔亦不揩折，諸甲無復青色手無黃色，手腳不動亦不申縮而取命終。大藥！彼人命終之時預有天相，所謂現前見輦輿。彼輦輿有千數柱莊嚴，懸諸鈴網，其鈴出好微妙音聲。有種種微妙香華而散其上，又出好妙香氣。復有種種瓔珞莊嚴其上。復有無量諸天童子。彼見如是已，生大歡喜心。彼生歡喜心已，于身生相二齒，白凈猶君陀華；顯現其兩目，不甚大開不甚大閉；其聲微妙哀美；二足下猶如蓮華色。而彼死屍命終之後，身心不冷不熱。彼亡人有眷屬不甚悲戀。而彼人慾依法取命終之時，其時正日初出諸方無有黑闇，了了睹見眾色。諸方復有善妙香氣遍滿而來。其人臨欲終時兩目不閉，其所見諸方無有迷惑。若見如來像，即得信心發清凈意。復見心所喜愛諸眷屬，以歡喜心抱其身，猶如人死已還活，亦如遠行人歸，慰喻諸眷屬，作如是言：『諸眷屬等莫憂莫愁，一切

【現代漢語翻譯】現代漢語譯本：耳環、臂釧（都是裝飾品）。那個人看見座位上有天童子，他的玉女和天子二人歡喜地共同相見。那天童子出生后，又看見新生的天女。那天童子看見天女后，立刻生起慾望之心，生起慾望之心后就感到歡喜，感到歡喜后就全身心都感到歡喜，全身心都感到歡喜后，他那時就改變了身色，而顏色猶如蓮花。那個人臨終的時候，就能不顛倒地看見事物，鼻子不歪斜，口氣不臭，那人的耳朵和眼睛像青蓮花的顏色，身體的各個關節不再分離。他也不流血，也不產生糞尿，身上的毛孔也不會折斷，指甲不再是青色，手不再是黃色，手腳不動也不伸縮就結束了生命。大藥！那個人臨終的時候預先有天上的徵兆，就是眼前看見輦輿（天上的車）。那輦輿有成千上萬的柱子裝飾，懸掛著鈴鐺和網，鈴鐺發出美好微妙的聲音。有各種微妙的香花散落在上面，又散發出美好的香氣。還有各種瓔珞裝飾在上面。還有無數的天童子。他看見這些后，生起極大的歡喜心。他生起歡喜心后，身上長出兩顆牙齒，潔白如君陀花；顯現出他的兩隻眼睛，不很張開也不很閉合；他的聲音微妙而動聽；兩腳下猶如蓮花的顏色。而那死屍在死後，身體不冷不熱。那亡者的眷屬不會過於悲傷留戀。那個人想要依法結束生命的時候，那時正是太陽初升，四方沒有黑暗，清清楚楚地看見各種顏色。四方又有美好微妙的香氣遍佈而來。那個人臨終的時候兩眼不閉，他所看見的四方沒有迷惑。如果看見如來像，就能生起信心，發出清凈的意念。又看見自己心中喜愛的眷屬，以歡喜心擁抱他們的身體，就像人死後又活過來，也像遠行的人歸來，安慰眷屬，這樣說道：『各位眷屬不要憂愁，一切都是無常的，不要悲傷。』

【English Translation】 English version: Ear pendants and armlets (both are ornaments). That person saw a celestial boy on the seat, and his jade maiden and the celestial son were joyfully meeting together. After that celestial boy was born, he saw a newly born celestial girl. After that celestial boy saw the celestial girl, he immediately developed a desire, and after developing a desire, he felt joy. After feeling joy, he felt joy throughout his body and mind. After feeling joy throughout his body and mind, his body color changed at that time, and the color was like a lotus flower. When that person was about to die, he could see things without confusion, his nose was not crooked, his breath was not foul, that person's ears and eyes were the color of blue lotus flowers, and the joints of his body no longer separated. He also did not bleed, nor did he produce feces and urine, the pores of his body would not break, his nails were no longer blue, his hands were no longer yellow, his hands and feet did not move or stretch, and he ended his life. Great Medicine! When that person was about to die, there were heavenly signs beforehand, that is, he saw a palanquin (a heavenly vehicle) in front of him. That palanquin was decorated with thousands of pillars, hanging bells and nets, and the bells made beautiful and subtle sounds. Various subtle fragrant flowers were scattered on it, and a beautiful fragrance was emitted. There were also various ornaments decorated on it. There were also countless celestial boys. After he saw these, he developed a great joyful heart. After he developed a joyful heart, two teeth grew on his body, as white as the kunda flower; his two eyes appeared, not very open and not very closed; his voice was subtle and pleasant; the soles of his feet were the color of lotus flowers. And after that corpse died, the body was neither cold nor hot. The relatives of the deceased would not be too sad or attached. When that person wanted to end his life according to the Dharma, it was the time when the sun was just rising, there was no darkness in all directions, and he could clearly see all kinds of colors. There was also a beautiful and subtle fragrance spreading from all directions. When that person was about to die, his eyes did not close, and he was not confused by what he saw in all directions. If he saw the image of the Tathagata, he could develop faith and generate a pure intention. He also saw his beloved relatives, embraced their bodies with joy, just like a person who had died and came back to life, or like a traveler returning home, comforting his relatives, saying: 'Dear relatives, do not worry, everything is impermanent, do not be sad.'

諸有生者皆有如是別離法也。』大藥！彼眾生若福業強、若內發佈施心，其辯才數數自讚嘆歌詠佈施功德，或種種功德因緣。而彼人作如是語已，意樂欲睡眠，身心得安樂遍滿其體，安隱捨身命。捨身命時，上見諸天共同榻坐。見同坐已，其玉女將手置其身上。其玉女兩手掬滿香華，既掬華已白彼天言：『大善大善。愿有吉利事，欲生天童子時至。』而彼玉女作是語已，手即索華，索已復索。索華之時，而彼眾生即取命終，彼舍諸根共識、舍諸根境界、舍諸大時，四陰無定體無色。如人慾騎馬、或如日天、或如明珠、或如火炎、或如水月、或如幻化，身攀緣善業，速疾如筒出氣移去。而彼神識欲生彼處，因彼華見父母坐天榻上。見彼天和合，其神識于華內有形出。彼時有微妙風、甘露味和合而吹。而彼起已，彼識於七日內頭戴天冠生天童子。」

爾時大藥菩薩復白佛言：「世尊！彼神識既無有色，云何為因緣而成就色？云何為因緣而現見？」

佛言：「大藥！譬如二木和合，各各相揩而出於火，而彼火不在木內可見，不離木而可得火，亦非一因而能生火，亦非無因而得出火，非是木上即得見色。以因故出出乃見色，亦非離木而別有色可得。如是如是，大藥！彼識以父母和合故成就受身，其識亦不在身內可

{ "translations": [ "現代漢語譯本", "『凡是有生之物，都必然有這樣的離別法則。』大藥（菩薩名）！那些眾生如果福德深厚，內心常懷佈施之心，他們會經常讚歎歌頌佈施的功德，或者其他種種功德因緣。當這個人說完這些話后，心中感到快樂想要睡覺，身心都感到安樂，遍佈全身，安穩地捨棄生命。當他捨棄生命時，會看到諸天神共同坐在寶座上。看到他們同坐后，天女會把手放在他的身上。天女雙手捧滿香花，捧起花后對天人說：『太好了，太好了。愿有吉祥的事情發生，天童子即將誕生。』天女說完這些話后，手就去拿花，拿了又拿。當她拿花的時候，這個眾生就結束了生命，他捨棄了所有的根識、根識的境界、以及四大，四陰（受、想、行、識）沒有固定的形體，也沒有顏色。就像人要騎馬，或者像太陽，或者像明珠，或者像火焰，或者像水中的月亮，或者像幻化一樣，身體攀緣著善業，迅速地像筒中噴出的氣一樣離去。而他的神識想要去往那個地方，因為看到花，看到父母坐在天上的寶座上。看到天人結合，他的神識在花中顯現出形體。這時有微妙的風，帶著甘露的味道吹來。當他醒來時，他的神識在七天之內頭戴天冠，成為天童子誕生。」 , "這時，大藥菩薩又對佛說：『世尊！那個神識既然沒有顏色，為什麼會因為因緣而成就顏色？為什麼會因為因緣而顯現出來？』", "佛說：『大藥！譬如兩塊木頭互相摩擦，就會產生火，而火不是在木頭內部可見的，但也不能離開木頭而得到火，也不是隻有一個原因就能生火，也不是沒有原因就能產生火，也不是在木頭上就能立刻看到顏色。因為因緣才會產生火，產生后才能看到顏色，也不是離開木頭就能得到顏色。就像這樣，大藥！那個神識因為父母結合而成就受身，那個神識也不是在身體內部可見的，也不是離開身體就能得到，也不是隻有一個原因就能產生身體，也不是沒有原因就能產生身體，也不是在身體上就能立刻看到神識。因為因緣才會產生身體，產生后才能看到神識，也不是離開身體就能得到神識。』" ], "english_translations": [ "English version", "'All beings that are born are subject to such a law of separation.' Mahausadha (a Bodhisattva's name)! If those beings have strong meritorious deeds and a mind that is always giving, they will frequently praise and sing the virtues of giving, or other meritorious causes and conditions. After this person has spoken these words, they will feel joy and want to sleep, their body and mind will feel at ease, pervading their whole body, and they will peacefully give up their life. When they give up their life, they will see the gods sitting together on a throne. After seeing them sitting together, a celestial maiden will place her hand on their body. The celestial maiden will hold fragrant flowers in both hands, and after holding the flowers, she will say to the god: 'Excellent, excellent. May auspicious things happen, the time for the birth of a celestial child is near.' After the celestial maiden has spoken these words, her hand will reach for the flowers, reaching again and again. When she reaches for the flowers, this being will end their life, they will give up all their sense faculties, the realms of their sense faculties, and the four great elements, the four aggregates (form, feeling, perception, mental formations, and consciousness) have no fixed form and no color. It is like a person wanting to ride a horse, or like the sun, or like a bright pearl, or like a flame, or like the moon in water, or like an illusion, the body clings to good karma, and quickly departs like air expelled from a tube. And their consciousness wants to go to that place, because they see the flower, they see their parents sitting on the heavenly throne. Seeing the gods unite, their consciousness appears in form within the flower. At this time, a subtle wind, with the taste of nectar, blows. When they wake up, their consciousness within seven days will be wearing a heavenly crown, and be born as a celestial child.", "At that time, Mahausadha Bodhisattva again said to the Buddha: 'World Honored One! Since that consciousness has no color, why does it achieve color through causes and conditions? Why does it appear through causes and conditions?'", "The Buddha said: 'Mahausadha! It is like two pieces of wood rubbing together, which produces fire, and the fire is not visible inside the wood, but fire cannot be obtained without the wood, nor can fire be produced by only one cause, nor can fire be produced without a cause, nor can color be seen immediately on the wood. Because of causes and conditions, fire is produced, and only after it is produced can color be seen, nor can color be obtained apart from the wood. Just like that, Mahausadha! That consciousness achieves a body through the union of parents, and that consciousness is not visible inside the body, nor can it be obtained apart from the body, nor can a body be produced by only one cause, nor can a body be produced without a cause, nor can consciousness be seen immediately on the body. Because of causes and conditions, a body is produced, and only after it is produced can consciousness be seen, nor can consciousness be obtained apart from the body.'" ] }

見，亦不離身而有彼識。大藥！譬如火出已然後見色，亦非熱故可見有色，亦非赤故可言見色。如是大藥！彼神識以成就身故言有識，亦不由受故可見，亦不由諸行故可見。大藥！譬如日天圓滿光明照曜，大有威光顯赫可見。而諸凡夫輩不見正色，或言黑色、或言白色、或言黃白色、或言綠色。大藥！不可以身不見神識或黑或白等，猶如日喻，不可以暖可見光明，其可見者但出沒行時，如是須觀。大藥！此神識凡欲觀時，但取其諸性。」

大藥復白佛言：「世尊！其識有何諸性也？」

佛言大藥：「彼性受性、取性、諸行性、憂愁性、思惟性、惱性、喜性、不喜性等。是識諸性，應當如是觀。複次神識有本性可觀。何等為本？所謂善心不善心等為本。」

爾時大藥復白佛言：「世尊！彼神識從此身出已，云何速疾而受彼生處？云何從此身出已，未至彼身受生之時，於何處住？此之神識當云何觀？」

佛答大藥言：「譬如有人其臂纖長，手足上下一切正等，乘微妙速疾駿馬馳走入陣。入陣已，被刀槊弓箭所傷，其心惱亂。在彼陣內，其心迷悶墮馬倒地。而彼人善解戎仗，倒地已速疾而起，手執其馬即便騎上。譬如彼人倒地之時速疾得馬，得馬已即乘彼馬，如彼馬速疾得速疾乘。彼神識亦如是，

【現代漢語翻譯】現代漢語譯本：『看見』，也不是離開身體而有那個『識』。大藥！譬如火出現之後才能看見顏色，也不是因為熱就能看見顏色，也不是因為紅色就能說看見顏色。像這樣，大藥！那個神識因為成就了身體才說有『識』，也不是因為感受就能被看見，也不是因為各種行為就能被看見。大藥！譬如太陽圓滿光明照耀，具有強大的威光，顯赫可見。但是那些凡夫俗子卻看不見真正的顏色，有的說是黑色，有的說是白色，有的說是黃白色，有的說是綠色。大藥！不能因為身體看不見神識就說它是黑色或白色等，就像太陽的比喻一樣，不能因為溫暖就能看見光明，能看見的只是它出現和消失的時候，應該這樣觀察。大藥！這個神識凡是想要觀察的時候，只能取它的各種性質。大藥又對佛說：『世尊！這個識有什麼性質呢？』佛對大藥說：『它的性質有感受的性質、取用的性質、各種行為的性質、憂愁的性質、思考的性質、煩惱的性質、喜悅的性質、不喜悅的性質等。這些是識的各種性質，應當這樣觀察。此外，神識還有本性可以觀察。什麼是本性呢？就是善心和不善心等作為本性。』當時，大藥又對佛說：『世尊！那個神識從這個身體出來之後，如何快速地到另一個地方受生？如何從這個身體出來之後，在沒有到達那個身體受生的時候，住在哪裡？這個神識應當如何觀察呢？』佛回答大藥說：『譬如有一個人，他的手臂很長，手腳上下都很勻稱，他騎著一匹非常快速的駿馬衝入戰場。進入戰場后，被刀、矛、弓箭所傷，他的心煩亂。在那個戰場里，他的心迷亂，從馬上摔倒在地。但是這個人很懂得作戰，倒地后迅速起身，抓住他的馬就騎了上去。譬如那個人倒地的時候迅速得到馬，得到馬後就騎上那匹馬，就像那匹馬快速得到快速騎乘一樣。那個神識也是這樣，』

【English Translation】 English version: 『Seeing』 also does not occur apart from the body having that 『consciousness』. Mahāmatī! For example, after fire appears, one can then see color, but it is not because of heat that color can be seen, nor is it because of redness that one can say color is seen. Likewise, Mahāmatī! That consciousness is said to exist because it has accomplished a body, but it is not seen because of feeling, nor is it seen because of various actions. Mahāmatī! For example, the sun, with its full light shining, has great and visible splendor. But those ordinary people do not see the true color; some say it is black, some say it is white, some say it is yellowish-white, and some say it is green. Mahāmatī! One cannot say that consciousness is black or white, etc., just because the body cannot see it, just like the analogy of the sun; one cannot see light because of warmth. What can be seen is only when it appears and disappears, and this is how one should observe. Mahāmatī! When this consciousness is to be observed, one should only take its various natures. Mahāmatī then said to the Buddha, 『World Honored One! What are the natures of that consciousness?』 The Buddha said to Mahāmatī, 『Its natures are the nature of feeling, the nature of grasping, the nature of various actions, the nature of sorrow, the nature of thinking, the nature of affliction, the nature of joy, the nature of displeasure, and so on. These are the various natures of consciousness, and one should observe them in this way. Furthermore, there is an inherent nature of consciousness that can be observed. What is that inherent nature? It is the good mind and the non-good mind, etc., as its inherent nature.』 At that time, Mahāmatī again said to the Buddha, 『World Honored One! After that consciousness leaves this body, how does it quickly go to another place to be born? After it leaves this body, where does it reside before it reaches that body to be born? How should this consciousness be observed?』 The Buddha answered Mahāmatī, 『For example, there is a person whose arms are long, and whose hands and feet are all well-proportioned. He rides a very fast steed into battle. After entering the battle, he is wounded by swords, spears, and arrows, and his mind is disturbed. In that battle, his mind is confused, and he falls from his horse to the ground. But this person is skilled in warfare, and after falling, he quickly gets up, grabs his horse, and rides it. Just as that person quickly gets his horse when he falls, and after getting the horse, he rides it, just as that horse is quickly obtained and quickly ridden. That consciousness is also like that,』

應當知。如彼人被賊趁心生恐怖，乘彼馬速疾而走。此神識初捨身欲至彼亦復然。欲生天即攀緣天念，見天父母在一座上，見已攀緣速疾即得受生。複次大藥！汝問凡人初移識時，其識未至，彼時在何處住，其性當云何觀者。大藥！譬如人影在於水中，雖復現色非人正形色，當如是觀。大藥！彼人影上下手足正等，成就色時在於水中，亦不作如是念言：『我有熱惱、我有寒凍、我身疲乏。』彼無如是心言：『我是真體如前在胎肉塊。』而彼影無有擾亂處。而彼人身影在水中之時，無有聲出或苦聲或樂聲。大藥！此神識從此身舍已未至彼身，有如是形、有如是性。大藥！凡有福神識初欲取天身時，作如是受。」

爾時大藥菩薩復白佛言：「世尊！此神識欲取地獄生，云何受？」

佛告大藥：「汝今諦聽，如無福眾生欲取地獄生者，我為汝說。大藥！凡有眾生若造不善業，以彼業攀緣所攝，而彼眾生此處欲舍其身，捨身之時生如是念：『我即是彼人，從此地獄捨身，此是我父母。』而彼人捨身之時，一等成就色身如本性有。成就彼人如本身體，即見身份。而彼人初捨身被憂愁所流，即見種種地獄。彼神識初捨身已在彼地獄，即成就有業，即見彼地獄。或有他方見如血灑，而彼即心生染著相，生染著相已即成地

{ "translations": [ "現代漢語譯本：應當知道，就像那個人被盜賊追趕，心中產生恐懼，騎著馬快速逃跑一樣。這個神識最初離開身體，想要到達彼處也是這樣。如果想要投生到天界，就攀緣天界的念頭，看到天界的父母坐在一個地方，看到后就快速攀緣，立即就能受生。再者，大藥！你問凡人最初轉移神識的時候，他的神識還沒有到達，那時住在哪裡，他的性質應當如何觀察？大藥！譬如人的影子在水中，雖然顯現出顏色，但不是人的真正形色，應當這樣觀察。大藥！那個人影的上下手足都端正，在水中形成影像的時候，也不會這樣想：『我有熱惱、我有寒冷、我身體疲乏。』他沒有這樣的想法說：『我是真實的身體，像之前在胎中的肉塊一樣。』而那個影子沒有擾亂之處。當那個人的身影在水中時，沒有聲音發出，無論是痛苦的聲音還是快樂的聲音。大藥！這個神識從這個身體離開后，還沒有到達那個身體，就有這樣的形狀、有這樣的性質。大藥！凡是有福報的神識最初想要取得天身時，會這樣感受。」， "這時，大藥菩薩又對佛說：「世尊！這個神識想要投生地獄，會如何感受呢？」", "佛告訴大藥：「你現在仔細聽，如果無福報的眾生想要投生地獄，我為你解說。大藥！凡是有眾生如果造作不善的業，被那個業所攀緣攝取，而那個眾生在這裡想要捨棄他的身體，捨棄身體的時候產生這樣的念頭：『我就是那個人，從這個地獄捨棄身體，這是我的父母。』而那個人捨棄身體的時候，同樣形成色身，就像他本來的性質一樣。形成那個人像他本來的身體一樣，就看到身體的各個部分。而那個人最初捨棄身體，被憂愁所困擾，就看到各種各樣的地獄。那個神識最初捨棄身體后，就在那個地獄，立即成就了業報，就看到那個地獄。或者有從其他地方看到像血灑一樣，而他立即心中產生染著的念頭，產生染著的念頭后，就形成了地獄。" ], "english_translations": [ "English version: It should be known that, just as a person who is chased by a thief becomes terrified and rides a horse to flee quickly, so too is the consciousness when it initially leaves the body and desires to reach another place. If one desires to be born in the heavens, one clings to the thought of the heavens, sees the parents of the heavens sitting in a place, and upon seeing them, quickly clings to them and is immediately reborn. Furthermore, Great Medicine! You ask where the consciousness of an ordinary person resides when it initially transfers, before it has arrived, and how its nature should be observed. Great Medicine! It is like a person's reflection in water; although it appears with color, it is not the true form and color of the person. It should be observed in this way. Great Medicine! The person's reflection has its upper and lower limbs properly aligned, and when the image is formed in the water, it does not think, 'I have heat, I have cold, my body is tired.' It does not have the thought, 'I am a real body, like the lump of flesh in the womb before.' And that reflection has no disturbance. When the person's reflection is in the water, no sound comes out, neither a sound of suffering nor a sound of joy. Great Medicine! This consciousness, after leaving this body and before reaching that body, has such a form and such a nature. Great Medicine! All consciousnesses with merit, when they initially desire to take a heavenly body, experience it in this way.", "At that time, Bodhisattva Great Medicine again said to the Buddha, 'World Honored One! How does this consciousness experience it when it desires to be born in hell?'", "The Buddha told Great Medicine, 'Now listen carefully. If beings without merit desire to be born in hell, I will explain it to you. Great Medicine! If any beings create unwholesome karma, they are drawn by that karma, and when those beings here desire to abandon their bodies, they have this thought when abandoning their bodies: 'I am that person, abandoning this body from this hell, and these are my parents.' And when that person abandons their body, they similarly form a body of form, just like their original nature. When that person is formed like their original body, they see the various parts of the body. And when that person initially abandons their body, they are overwhelmed by sorrow and see all kinds of hells. That consciousness, after initially abandoning the body, is in that hell, immediately fulfills the karmic retribution, and sees that hell. Or, from other places, they see something like blood being sprinkled, and they immediately develop an attachment in their mind. Having developed attachment, they form the hell.'" ] }

獄身。而彼神識猶如下濕臭爛地因故生蟲身，譬如屏臭穢爛故生蟲，譬如酪內臭壞有諸蟲生。大藥！眾生欲生地獄亦復如是。」

爾時跋陀羅波梨合掌向佛而白佛言：「世尊！諸眾生輩在地獄，其身有何色？云何而受身體？」

佛告跋陀羅波梨言：「若有眾生染著血處，彼等身體生血色。若有眾生染著毗羅尼河，彼等身體即生不白不黑雲色。若有眾生染著灰河，彼等身體生斑駁色。而彼等諸眾生於彼處身體柔軟，猶如王子安樂養育其身。跋陀羅波梨！于彼處諸眾生受身廣大，長八肘半，其髭鬢頭髮甚長，其足可畏反向於後。若有閻浮提人慾往地獄觀者，見彼地獄人即便怖死。複次跋陀羅波梨！地獄眾生雖復有食，無暫時樂。」

爾時大藥復白佛言：「世尊！彼諸眾生食時，有何等食？」

佛報大藥菩薩言：「大藥！彼眾生輩在地獄遊歷時，遙見赤色或镕銅或镕鍮石，見已各相唱言：『嗚呼！仁者誰欲得食？近來相共食此。』聞是聲已聚一處，向镕銅所會堂而住已，求食故張口欲食。而彼镕銅及以鍮石，熾盛放光，作如是聲多吒多吒，入其口然其全身。大藥！彼諸眾生以為食故受如是苦事。複次大藥！彼地獄中眾生於彼時，其神識唯在骸骨內，而彼等神識不離骸骨，神識不離骸骨故不取命終。

【現代漢語翻譯】現代漢語譯本：他們的身體就像潮濕腐爛的土地，因為這個原因而生出蟲子，就像屏風上的污穢腐爛而生蟲，又像奶酪內部腐壞而生出各種蟲子一樣。大藥！眾生想要生到地獄也是這樣。' 這時，跋陀羅波梨合掌向佛，對佛說：'世尊！那些在地獄的眾生，他們的身體是什麼顏色？他們是如何承受身體的？' 佛告訴跋陀羅波梨說：'如果有眾生執著于血污之處，他們的身體就會呈現血色。如果有眾生執著于毗羅尼河（地獄中的一條河），他們的身體就會呈現不白不黑的云色。如果有眾生執著于灰河，他們的身體就會呈現斑駁的顏色。而那些眾生在那裡身體柔軟，就像王子被安樂地養育一樣。跋陀羅波梨！在那裡的眾生身體廣大，長八肘半，他們的鬍鬚頭髮很長，他們的腳可怕地反向於後。如果有閻浮提（我們所居住的世界）的人想去地獄觀看，看到那些地獄的人就會害怕得死去。還有，跋陀羅波梨！地獄眾生雖然有食物，卻沒有片刻的快樂。' 這時，大藥又對佛說：'世尊！那些眾生在吃東西的時候，吃的是什麼食物呢？' 佛告訴大藥菩薩說：'大藥！那些眾生在地獄遊歷時，遠遠地看到紅色或者熔化的銅或者熔化的黃銅，看到后就互相呼喊說：『嗚呼！仁者，誰想吃東西？過來一起吃這個。』聽到這個聲音后就聚集在一起，向熔銅所在的會堂走去，因為求食而張開嘴想要吃。而那些熔化的銅和黃銅，熾熱地放出光芒，發出多吒多吒的聲音，進入他們的口中，燃燒他們的全身。大藥！那些眾生因為想要吃東西而遭受這樣的痛苦。還有，大藥！那些地獄中的眾生在那時，他們的神識只在骸骨內，而他們的神識不離開骸骨，神識不離開骸骨所以不會死去。'

【English Translation】 English version: 'Their bodies are like damp, rotten ground, and because of this, worms are born. Just as worms are born from the filth and rot on a screen, or various worms are born from the putrefaction inside cheese. Great Medicine! It is the same for sentient beings who wish to be born in hell.' At that time, Bhadrapala, with his palms together, addressed the Buddha, saying: 'World Honored One! What color are the bodies of those sentient beings in hell? How do they receive their bodies?' The Buddha told Bhadrapala: 'If there are sentient beings who are attached to places of blood, their bodies will be blood-colored. If there are sentient beings who are attached to the Vaitarani River (a river in hell), their bodies will be the color of clouds, neither white nor black. If there are sentient beings who are attached to the Ash River, their bodies will be mottled. And those sentient beings there have soft bodies, as if a prince were being raised in comfort. Bhadrapala! The bodies of sentient beings there are vast, eight and a half cubits long, their beards and hair are very long, and their feet are frighteningly turned backward. If people from Jambudvipa (the world we live in) wish to go to hell to observe, they would be terrified to death upon seeing those hell beings. Furthermore, Bhadrapala! Although hell beings have food, they have no moment of joy.' At that time, Great Medicine again said to the Buddha: 'World Honored One! When those sentient beings eat, what do they eat?' The Buddha told the Bodhisattva Great Medicine: 'Great Medicine! When those sentient beings wander in hell, they see from afar red color or molten copper or molten brass. Upon seeing this, they call out to each other, saying: 『Oh! Kind ones, who wants to eat? Come and eat this together.』 Upon hearing this sound, they gather together and go to the hall where the molten copper is, and they open their mouths to eat because they seek food. And that molten copper and brass, blazing with light, make a sound like 'tata tata', entering their mouths and burning their entire bodies. Great Medicine! Those sentient beings suffer such pain because they want to eat. Furthermore, Great Medicine! At that time, the consciousness of those hell beings is only within their bones, and their consciousness does not leave their bones, and because their consciousness does not leave their bones, they do not die.'

雖然，而彼等眾生猶尚饑惱，彼處亦無食事。于彼處有微妙園林，彼等眼見種種華果、種種樹木蓊鬱青色，亦見微妙廣大地方柔軟青草所覆。彼等見如是園林地方微妙，各各歡喜微笑，各各起念各各相喚：『汝等人輩！如是園林微妙可受快樂，又有涼冷微風。』彼等聞見此事已速來聚集，即共入彼園林之內。入已少時受樂，于彼樹上所有華果及諸葉等悉皆成鐵，彼眾生等即被彼鐵枝葉華果擘裂其身。彼地獄眾生被枝葉華果猶如竹根擘裂身時，口大叫喚處處馳走。如是之時，其後有諸閻羅王人，手執利鈇或執大鐵杖，其目可畏牙齒極利頭髮火然，其炎高大全身燒然，手執種種器杖。罪人隨業所生，彼人順后趁逐，口唱是言：『人等住住莫走。汝等自業所作此園林，何故苦走不在此受斯業也？』大藥！彼諸眾生在於地獄受如是苦惱，當如是觀。複次大藥！其地獄人過七日後，具足受地獄苦，猶如蜂采華造蜜。所以者何？種種諸有因故成，神識始受取地獄諸苦。而彼神識初捨身不自由，被諸苦所逼心中不樂。初見大黑闇至彼處，猶如有人被賊所逼牽挽，心作如是念：『嗚呼！我今何故舍微妙閻浮提，棄所愛諸親侶，向地獄速疾而行？今不見天上之路。』其于彼時猶如蠶蟲被絲所纏，速疾求受生處。彼不自由，被業所纏縛，不

【現代漢語翻譯】現代漢語譯本：雖然那些眾生仍然飢餓煩惱，那裡也沒有食物。在那個地方有美妙的園林，他們看到各種花果、各種樹木茂盛青翠，也看到美妙廣闊的地方覆蓋著柔軟的青草。他們看到如此美妙的園林地方，各自歡喜微笑，各自起念互相呼喚：『你們這些人！如此美妙的園林可以享受快樂，還有涼爽的微風。』他們聽到看到這些事後迅速聚集，一起進入那個園林之中。進入后享受了片刻的快樂，那些樹上的所有花果和葉子都變成了鐵，那些眾生就被那些鐵枝葉花果撕裂身體。那些地獄眾生被枝葉花果像竹根一樣撕裂身體時，大聲叫喊著到處奔走。這時，後面有閻羅王的使者，手持鋒利的斧頭或巨大的鐵杖，他們眼睛可怕，牙齒極其鋒利，頭髮燃燒著火焰，火焰高大，全身燃燒，手持各種器械。罪人隨著業力所生，那些人隨後追趕，口中喊著：『人們住住，不要走。你們自己業力所造的這個園林，為何痛苦地奔走，不在這裡承受這業報呢？』大藥（菩薩名）！那些眾生在地獄中遭受如此苦惱，應當這樣觀察。再次，大藥！那些地獄的人過了七天後，完全承受地獄的痛苦，就像蜜蜂採花釀蜜一樣。為什麼呢？因為種種諸有的因緣，神識才開始承受地獄的各種痛苦。而那個神識最初捨棄身體時是不自由的，被各種痛苦所逼迫，心中不快樂。最初看到大黑暗來到那裡，就像有人被強盜逼迫牽拉，心中這樣想：『嗚呼！我如今為何捨棄美妙的閻浮提（人世間），拋棄所愛的親人伴侶，向地獄快速而去？現在看不到通往天上的道路。』那時，就像蠶蟲被絲纏繞一樣，快速尋求受生之處。他們不自由，被業力所纏縛，不能自主。

【English Translation】 English version: Although those beings are still hungry and distressed, there is no food there. In that place, there are wonderful gardens, and they see various flowers and fruits, various trees lush and green, and also see wonderful and vast places covered with soft green grass. Seeing such wonderful gardens and places, they each rejoice and smile, and each have the thought to call out to one another: 『You people! Such wonderful gardens can be enjoyed, and there is also a cool breeze.』 Having heard and seen these things, they quickly gather and enter into that garden together. After entering and enjoying for a short time, all the flowers, fruits, and leaves on those trees turn into iron, and those beings are torn apart by those iron branches, leaves, and fruits. When those hell beings are torn apart by the branches, leaves, and fruits like bamboo roots tearing through their bodies, they cry out loudly and run everywhere. At this time, there are messengers of King Yama behind them, holding sharp axes or huge iron staffs, their eyes are terrifying, their teeth are extremely sharp, their hair is burning with flames, the flames are high, their whole bodies are burning, and they are holding various weapons. The sinners, according to their karma, are pursued by those people, who shout: 『People, stop, do not run. This garden was created by your own karma, why do you run in pain, why not stay here and bear this karmic retribution?』 Mahausadha (a Bodhisattva)! Those beings suffer such distress in hell, and one should observe it in this way. Furthermore, Mahausadha! After seven days, those hell beings fully endure the suffering of hell, just like bees collecting flowers to make honey. Why is that? Because of the causes and conditions of various existences, the consciousness begins to endure the various sufferings of hell. And when that consciousness initially abandons the body, it is not free, it is forced by various sufferings, and the heart is not happy. Initially, seeing great darkness arriving there, it is like someone being forced and dragged by robbers, and the heart thinks like this: 『Alas! Why am I now abandoning the wonderful Jambudvipa (human world), abandoning my beloved relatives and companions, and going quickly to hell? Now I cannot see the path to heaven.』 At that time, it is like a silkworm being entangled by silk, quickly seeking a place to be reborn. They are not free, they are bound by karma, and they are not able to control themselves.

能得住。大藥！其地獄眾生有如是因緣，有受如是等諸苦惱之事。」

爾時大藥王子及跋陀羅波梨長者子聞此事已，身毛皆豎，合十指掌向佛歸依。其大藥王子等發心作如是愿：「藉此聞法因緣，在流轉生死煩惱內，愿莫生惡道，愿莫受地獄苦也。」

爾時跋陀羅波梨復白佛言：「世尊！我更欲問佛前所心疑。」

佛告言：「跋陀羅波梨！隨汝所疑恣汝意問。」

跋陀羅波梨白佛言：「世尊！何者名聚何者名積？何者名陰？何者名移？」

佛言：「跋陀羅波梨！凡有四種法界成就此身。何者為四？諸界和合、智慧見意、無明、諸境界識。此是總義，我已說言。聚者即是六界諸入境。於六界內粗者三：一者入，復有二種取。其內有發髭鬚、眾毛皮肉、膿血涕唾脂、五藏、手足頭面、身份支節，和合故名為聚。譬如諸谷積聚，或烏麻、或大小麥、或豆豌豆，以聚集故名積聚。如是如是，此身有身份有支節聚集故，名為積聚。言六界，何等為六？一地界，二水界，三火界，四風界，五空界，六識界。言六入者，何等為六？一眼，二耳，三鼻，四舌，五身，六意。言六入境界者，何等為六？一色，二聲，三香，四味，五觸，六法。此名為六入境界。言諸粗界本體三，何者為三？一者欲，二者恚

【現代漢語翻譯】現代漢語譯本：『能夠忍受。大藥！那些地獄眾生有這樣的因緣，所以要承受這樣種種的痛苦和煩惱。』當時，大藥王子和跋陀羅波梨（Bhadrapala）長者之子聽聞此事後，都感到毛骨悚然，合起十指掌向佛陀歸依。大藥王子等人發願說：『憑藉這次聽聞佛法的因緣，在流轉生死的煩惱中，愿我們不要墮入惡道，愿我們不要遭受地獄的痛苦。』當時，跋陀羅波梨又對佛陀說：『世尊！我還有一些心中的疑惑，想要請教佛陀。』佛陀說：『跋陀羅波梨！你有什麼疑惑，都可以隨意發問。』跋陀羅波梨對佛陀說：『世尊！什麼叫做「聚」，什麼叫做「積」？什麼叫做「陰」，什麼叫做「移」？』佛陀說：『跋陀羅波梨！有四種法界成就了這個身體。是哪四種呢？諸界和合、智慧見意、無明、諸境界識。這是總體的含義，我已經說過了。「聚」就是六界諸入境。在六界中，粗略來說有三種：一是入，還有兩種取。其中有頭髮、鬍鬚、體毛、面板、肌肉、膿血、鼻涕、唾液、脂肪、五臟、手足頭面、身體的各個分支和關節，因為這些和合在一起，所以叫做「聚」。譬如各種穀物堆積在一起，無論是芝麻、大小麥，還是豆子、豌豆，因為聚集在一起，所以叫做「積聚」。像這樣，這個身體有身體的各個部分和關節聚集在一起，所以叫做「積聚」。所說的六界，是哪六界呢？一是地界，二是水界，三是火界，四是風界，五是空界，六是識界。所說的六入，是哪六入呢？一是眼，二是耳，三是鼻，四是舌，五是身，六是意。所說的六入境界，是哪六種呢？一是色，二是聲，三是香，四是味，五是觸，六是法。這叫做六入境界。所說的粗界本體有三種，是哪三種呢？一是欲，二是嗔

【English Translation】 English version: 'They can endure it. Great Medicine! Those beings in hell have such causes and conditions, and therefore they must endure such various sufferings and afflictions.' At that time, Prince Great Medicine and the son of the elder Bhadrapala, upon hearing this, felt their hair stand on end, and they joined their ten fingers in reverence, taking refuge in the Buddha. Prince Great Medicine and the others made a vow, saying: 'By the merit of hearing this Dharma, in the cycle of birth and death, may we not be born into evil paths, and may we not suffer the pains of hell.' Then, Bhadrapala again said to the Buddha: 'World Honored One! I still have some doubts in my mind that I wish to ask the Buddha about.' The Buddha said: 'Bhadrapala! Whatever doubts you have, you may ask freely.' Bhadrapala said to the Buddha: 'World Honored One! What is called 「gathering,」 what is called 「accumulation」? What is called 「skandha,」 and what is called 「shifting」?' The Buddha said: 'Bhadrapala! There are four realms of Dharma that constitute this body. What are the four? The union of the elements, the wisdom of seeing and intention, ignorance, and the consciousness of the various realms. This is the general meaning, which I have already spoken of. 「Gathering」 refers to the six realms entering the various domains. Among the six realms, roughly speaking, there are three: one is entering, and there are two kinds of grasping. Within them are hair, beard, body hair, skin, flesh, pus, blood, mucus, saliva, fat, the five organs, hands, feet, head, face, and the various branches and joints of the body. Because these are united, it is called 「gathering.」 For example, various grains are piled up, whether sesame, wheat, barley, beans, or peas. Because they are gathered together, it is called 「accumulation.」 In this way, this body has its various parts and joints gathered together, so it is called 「accumulation.」 The six realms, what are the six? One is the earth element, two is the water element, three is the fire element, four is the wind element, five is the space element, and six is the consciousness element. The six entrances, what are the six? One is the eye, two is the ear, three is the nose, four is the tongue, five is the body, and six is the mind. The six realms of entrance, what are the six? One is form, two is sound, three is smell, four is taste, five is touch, and six is dharma. These are called the six realms of entrance. The three basic elements of the coarse realms, what are the three? One is desire, two is anger

，三者癡。彼等發起有三，何等為三？一者風，二者黃白痰，三者涕唾。言諸入取者有二，何等為二？一者持戒，二者信。復有六，何等為六？一者施，二者財，三者精進，四者禪定，五者善，六者非善。言陰者，云何名陰？一者受，二者想，三者諸行，四者識；此四陰是無色。言受者，即是受用。言想者，即是知別樂苦。言諸行者，見聞觸受。此名為識，為身作主，能得自在，一切諸物中自在故。言移者，善成就清凈戒，身業口業意業。受根取命終時，于彼時彼識舍諸陰更不受有生，更不回故一向受樂，故名為移。是名為移。離此者。不名為有移。如是次第別者。不名為移。」

作如是語已，跋陀羅波梨及大藥菩薩頂禮佛足，而作是言：「善哉世尊！善能為我說如是義、真實一切智。世尊！于未來世，此法門為諸迷惑愚癡眾生當作潤益。」

佛報彼二人言：「跋陀羅波梨！此諸如來智者無有虛妄，非一切智亦不能知此真實體。我於過去行無量苦行熏修此智光明，如今日所說無有異也。此是智光明法自處處流佈，功德名聞一切智海藏為諸眾生教化故說。所在之處、所說之處，于彼之處非人護持，及諸天、修羅、摩睺羅伽、人非人等來彼護持處。頂禮于彼之處，無諸恐怖，縣官不能作惡、劫賊當不能害。」

【現代漢語翻譯】現代漢語譯本三種是癡迷。它們有三種起因，是哪三種呢？第一是風，第二是黃白痰，第三是鼻涕唾液。說到諸入的攝取，有兩種，是哪兩種呢？第一是持戒，第二是信。又有六種，是哪六種呢？第一是佈施，第二是財富，第三是精進，第四是禪定，第五是善，第六是非善。說到陰，為什麼稱為陰呢？第一是受（感受），第二是想（思維），第三是諸行（意志活動），第四是識（意識）；這四陰是無色的。說到受，就是感受。說到想，就是辨別樂和苦。說到諸行，就是見、聞、觸、受。這稱為識，作為身體的主宰，能夠自在，在一切事物中自在。說到移，就是善於成就清凈的戒律，身業、口業、意業都清凈。當受根（感受器官）和生命終結時，那時，那個識捨棄諸陰，不再受有生，不再輪迴，而是一直享受快樂，所以稱為移。這就是所謂的移。離開這個的，不稱為有移。像這樣次第分別的，不稱為移。說完這些話后，跋陀羅波梨（Bhadrapala）和大藥菩薩（Mahausadha）頂禮佛足，說道：『善哉，世尊！您善於為我們解說這樣的道理，這是真實的一切智。世尊！在未來世，這個法門將為那些迷惑愚癡的眾生帶來利益。』佛陀告訴他們二人說：『跋陀羅波梨！這些如來智者的話沒有虛妄，不是一切智的人也不能知道這個真實的本體。我過去修行無量的苦行，熏修了這種智慧光明，就像今天所說的沒有差別。這是智慧光明之法，它會自然地流佈到各處，功德名聞一切智海藏，爲了教化眾生而說。在它所在的地方、所說的地方，那裡會有非人護持，以及諸天、修羅（Asura）、摩睺羅伽（Mahoraga）、人非人等前來護持。頂禮那個地方，就沒有恐懼，官府不能作惡，強盜也不能加害。』

【English Translation】 English version The three are delusion. They have three origins, what are the three? First is wind, second is yellow and white phlegm, and third is mucus and saliva. Speaking of the intake of the various entrances, there are two, what are the two? First is upholding precepts, and second is faith. There are also six, what are the six? First is giving, second is wealth, third is diligence, fourth is meditation, fifth is good, and sixth is non-good. Speaking of aggregates, why are they called aggregates? First is feeling (vedana), second is perception (samjna), third is mental formations (samskara), and fourth is consciousness (vijnana); these four aggregates are formless. Speaking of feeling, it is experiencing. Speaking of perception, it is distinguishing pleasure and pain. Speaking of mental formations, it is seeing, hearing, touching, and feeling. This is called consciousness, which acts as the master of the body, able to be free, and free in all things. Speaking of transference, it is being good at achieving pure precepts, with pure actions of body, speech, and mind. When the sense faculties and life end, at that time, that consciousness abandons the aggregates, no longer undergoes birth, no longer reincarnates, but continuously enjoys happiness, therefore it is called transference. This is what is called transference. Those who depart from this are not called having transference. Such sequential distinctions are not called transference. After speaking these words, Bhadrapala and Mahausadha Bodhisattva bowed at the Buddha's feet and said, 'Excellent, World Honored One! You are skilled at explaining such principles to us, this is the true omniscience. World Honored One! In the future, this Dharma gate will bring benefit to those deluded and ignorant beings.' The Buddha told the two of them, 'Bhadrapala! These words of the Tathagata, the wise ones, are not false, and those who are not omniscient cannot know this true essence. In the past, I practiced immeasurable ascetic practices, cultivating this light of wisdom, just as what is said today is no different. This is the Dharma of the light of wisdom, it will naturally spread everywhere, its merits are renowned in the ocean of omniscience, and it is spoken for the purpose of teaching sentient beings. In the place where it is located, the place where it is spoken, there will be non-humans protecting it, as well as devas, asuras, mahoragas, humans, and non-humans coming to protect that place. Bowing at that place, there will be no fear, officials cannot do evil, and robbers cannot harm.'

佛告諸比丘：「汝等諸比丘！若知從今去，此法門不得無信人邊說，亦不得覓過失人邊說，亦不得外道尼乾等邊說，亦不得尼乾陀聲聞邊說，在阿蘭若空閑者邊亦不得說，亦不得不至心請人邊說。所以者何？恐其求過失。如來實無過失。若有出家比丘或在家俗人，信受隨順此事者，彼人應須當順彼人邊，應須起慈悲心，一如如來一種。鬚髮如是心，此人持諸佛庫藏也。」

爾時世尊而說偈言：

「發心出家故，　　應當行佛法，　降伏魔軍眾，　　如象壞竹舍　若能行此法，　　謹慎放逸事，　滅生死煩惱，　　當盡一切苦。」

佛說此經已，其跋陀羅長者子、大藥王子菩薩，及大比丘眾，天、龍、阿修羅、乾闥婆等，聞佛所說，歡喜奉行。大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十一

大唐三藏菩提流志奉　詔譯

凈信童女會第四十

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大比丘眾五百人俱。菩薩摩訶薩八千人，一切皆是眾所知識，得陀羅尼辯才無礙，具足諸忍降伏魔怨，逮諸如來所得之法。其名曰：持世菩薩、持道菩薩、持地菩薩、持大地菩薩、樂慧菩薩、令信樂菩薩、妙色莊嚴菩薩、寶焰菩薩、寶幢

【現代漢語翻譯】現代漢語譯本佛陀告訴眾比丘：『你們這些比丘！要知道從今以後，這個法門不能對不信的人說，也不能對喜歡挑剔過失的人說，也不能對外道尼干（Nigantha，耆那教的苦行者）等人說，也不能對尼乾陀（Nigantha）的聲聞弟子說，在阿蘭若（Aranya，寂靜處）空閑修行的人那裡也不能說，也不能對不真心請教的人說。這是為什麼呢？因為恐怕他們會挑剔過失。如來（Tathagata，佛的稱號）實際上沒有過失。如果有出家的比丘或者在家的俗人，相信並隨順這個法門，那麼這個人就應當順應他們，應當生起慈悲心，像如來一樣。應當發這樣的心，這個人是持有諸佛寶藏的人。』當時，世尊（Bhagavan，佛的稱號）說了偈語：『因為發心出家，應當修行佛法，降伏魔軍，如同大象摧毀竹舍。如果能修行這個法，謹慎不放逸，就能滅除生死煩惱，最終消除一切痛苦。』佛陀說完這部經后，跋陀羅（Bhadra）長者的兒子、大藥王子菩薩，以及大比丘眾，天、龍、阿修羅（Asura，一種神道）、乾闥婆（Gandharva，天上的樂神）等，聽聞佛陀所說，都歡喜地奉行。《大寶積經》第一百一十一卷大唐三藏菩提流志奉詔譯凈信童女會第四十我是這樣聽說的：一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama），與五百位大比丘在一起。還有八千位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），他們都是衆所周知，得到陀羅尼（Dharani，總持）辯才無礙，具足各種忍辱，降伏魔怨，證得諸如來所證的法。他們的名字是：持世菩薩、持道菩薩、持地菩薩、持大地菩薩、樂慧菩薩、令信樂菩薩、妙色莊嚴菩薩、寶焰菩薩、寶幢菩薩。

【English Translation】 English version The Buddha told the Bhikkhus: 'You Bhikkhus! Know that from now on, this Dharma should not be spoken to those who do not believe, nor to those who seek faults, nor to the heretical Niganthas (ascetics of Jainism), nor to the Sravakas (disciples) of the Niganthas, nor to those who practice in the quiet of the Aranyas (secluded places), nor to those who do not sincerely ask. Why is this? Because they might seek faults. The Tathagata (the Buddha) has no faults. If there are Bhikkhus who have left home or lay people who believe and follow this Dharma, then one should be in harmony with them, one should generate compassion, just like the Tathagata. One should have this thought: this person holds the treasury of all Buddhas.' At that time, the Bhagavan (the Buddha) spoke these verses: 'Because of the aspiration to leave home, one should practice the Buddha's Dharma, subdue the armies of Mara (demon), like an elephant destroying a bamboo hut. If one can practice this Dharma, being careful not to be negligent, one can extinguish the afflictions of birth and death, and ultimately eliminate all suffering.' After the Buddha finished speaking this Sutra, the son of the elder Bhadra, the Bodhisattva Prince Great Medicine, and the great assembly of Bhikkhus, Devas (gods), Nagas (dragons), Asuras (demigods), Gandharvas (celestial musicians), and others, having heard what the Buddha said, joyfully practiced it. The Maharatnakuta Sutra, Volume 111 Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Chapter on the Pure Faith Maiden, the Fortieth Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti, together with five hundred great Bhikkhus. There were also eight thousand Bodhisattva-Mahasattvas (great Bodhisattvas), all of whom were well-known, having attained Dharani (retention) and unimpeded eloquence, possessing all forms of patience, subduing the Maras, and attaining the Dharma attained by all Tathagatas. Their names were: Bodhisattva Holder of the World, Bodhisattva Holder of the Path, Bodhisattva Holder of the Earth, Bodhisattva Holder of the Great Earth, Bodhisattva Joyful Wisdom, Bodhisattva Causing Faith and Joy, Bodhisattva Beautiful Adornment, Bodhisattva Jewel Flame, Bodhisattva Jewel Banner.

菩薩、寶思菩薩、寶處菩薩、寶慧菩薩、寶德菩薩、寶光菩薩，復有賢劫諸菩薩等，彌勒菩薩而為上首。復有六十無等喻心諸菩薩等，文殊師利而為上首。復有十六大士，賢護菩薩而為上首。復有二萬兜率天子俱在會中。

是時世尊處大莊嚴藏師子之座，無量百千大眾圍繞，光明照曜猶如日月，威德殊勝如釋梵王，高出眾表如須彌山，光焰猛盛猶大火炬，顧視安詳如大象王，說法無畏如師子吼，蓋諸大眾如羅睺羅王，相好莊嚴威光熾盛，出梵音聲遍滿三千大千世界，為欲覺悟一切眾生普令安住決定勝義，于大眾中而演說法。

時波斯匿王所生愛女名曰凈信，年在幼稚顏貌端嚴，為諸眾生之所樂見。宿植善本修習大乘，與五百童女前後圍繞，各持金鬘出舍衛城詣祇陀林。至如來所頂禮佛足，右繞三匝卻住一面，即于佛前而說偈言：

「久積福善清凈業，　　滿足無邊功德海，　令眾信樂皆歡喜，　　故我頂禮牟尼尊。　顯現威光相奇特，　　開示法門眾寶處，　身光一尋常照曜，　　我禮大慧清涼池。　功德大樹福無盡，　　人中最尊世所贊，　本願戒行已圓滿，　　故我頂禮應供尊。　安住妙法常寂然，　　等心世間如一子，　智慧善巧知諸行，　　示平坦路如導師。　若有堅固勇進

【現代漢語翻譯】現代漢語譯本：當時，有菩薩、寶思菩薩（意為珍貴的思考）、寶處菩薩（意為珍貴的居所）、寶慧菩薩（意為珍貴的智慧）、寶德菩薩（意為珍貴的德行）、寶光菩薩（意為珍貴的光芒），還有賢劫（指現在這個時期）的諸位菩薩等，以彌勒菩薩（未來佛）為首。又有六十位具有無與倫比的心的菩薩等，以文殊師利菩薩（智慧的象徵）為首。又有十六位大士，以賢護菩薩為首。還有兩萬位兜率天（欲界天之一）的天子也都在法會之中。那時，世尊坐在大莊嚴藏的獅子座上，被無量百千的大眾圍繞，光明照耀如同日月，威德殊勝如同釋梵王（帝釋天和梵天），高出眾人如同須彌山（佛教中的聖山），光焰猛烈如同巨大的火炬，顧視安詳如同大象王，說法無畏如同獅子吼，覆蓋著大眾如同羅睺羅王（佛陀之子），相好莊嚴，威光熾盛，發出梵音遍滿三千大千世界，爲了覺悟一切眾生，普遍令他們安住在決定勝義（最終的真理）之中，于大眾之中演說佛法。當時，波斯匿王（古印度憍薩羅國國王）所生的愛女，名叫凈信，年紀尚幼，容貌端莊，為眾生所喜見。她宿世種下善根，修習大乘佛法，與五百位童女前後圍繞，各自拿著金鬘，從舍衛城（古印度城市）前往祇陀林（佛陀常住的精舍）。到達如來所在之處，頂禮佛足，右繞三匝，退到一旁站立，即在佛前說偈頌道：『長久積累福德善行，清凈的業力，圓滿無邊的功德大海，令眾生信樂，都歡喜，所以我頂禮牟尼尊（佛陀的尊稱）。顯現威光，相貌奇特，開示法門，如同眾寶的所在，身光一尋（古代長度單位）常常照耀，我禮拜大慧清涼的池塘。功德大樹，福德無盡，人中最尊貴，世人所讚歎，本願戒行已經圓滿，所以我頂禮應供尊（值得供養的佛陀）。安住在微妙的佛法中，常常寂靜，平等對待世間眾生如同一個孩子，智慧善巧，知道諸法的執行，指示平坦的道路如同導師。如果有人堅固勇猛精進，'

【English Translation】 English version: At that time, there were Bodhisattvas, Bodhisattva Ratna-mati (meaning 'Jewel Thought'), Bodhisattva Ratna-sthāna (meaning 'Jewel Abode'), Bodhisattva Ratna-prajñā (meaning 'Jewel Wisdom'), Bodhisattva Ratna-guṇa (meaning 'Jewel Virtue'), Bodhisattva Ratna-prabhā (meaning 'Jewel Light'), and other Bodhisattvas of the Bhadrakalpa (the current eon), with Bodhisattva Maitreya (the future Buddha) as their leader. There were also sixty Bodhisattvas with incomparable minds, with Bodhisattva Mañjuśrī (symbol of wisdom) as their leader. There were also sixteen great beings, with Bodhisattva Bhadrapāla as their leader. And there were also twenty thousand sons of the Tuṣita Heaven (one of the heavens in the desire realm) present in the assembly. At that time, the World Honored One was seated on the lion throne of the Great Adornment Treasury, surrounded by countless hundreds of thousands of people. His light shone like the sun and moon, his majestic virtue was like that of Śakra and Brahmā (Indra and Brahma), he stood tall above the crowd like Mount Sumeru (the sacred mountain in Buddhism), his flames were fierce like a great torch, his gaze was peaceful like that of an elephant king, his Dharma teaching was fearless like a lion's roar, he covered the assembly like King Rāhula (Buddha's son), his features were adorned and his majestic light was blazing. He emitted a Brahma sound that filled the three thousand great thousand worlds, in order to awaken all sentient beings and universally lead them to abide in the ultimate truth, and he expounded the Dharma in the midst of the assembly. At that time, the beloved daughter of King Prasenajit (king of Kosala in ancient India), named Śuddhāśayā (meaning 'Pure Faith'), was young in age and had a beautiful appearance, pleasing to all beings. She had planted good roots in past lives and practiced the Mahayana teachings. Surrounded by five hundred maidens, each holding a golden garland, she left Śrāvastī (an ancient Indian city) and went to the Jeta Grove (a monastery where the Buddha often stayed). Upon reaching the place of the Tathagata, she bowed at the Buddha's feet, circumambulated him three times, and stood to one side. Then, in front of the Buddha, she spoke in verse: 'Having accumulated meritorious deeds and pure karma for a long time, fulfilling the boundless ocean of merit, causing all beings to believe and rejoice, therefore I bow to the Muni (an epithet for the Buddha). Manifesting majestic light, with extraordinary features, revealing the Dharma, like a place of many treasures, the light of your body, one fathom (an ancient unit of length), always shines, I bow to the great wisdom, the pool of coolness. The great tree of merit, with endless blessings, the most honored among people, praised by the world, your original vows and precepts are already fulfilled, therefore I bow to the worthy of offerings (an epithet for the Buddha). Abiding in the wonderful Dharma, always in stillness, treating all beings in the world equally like one child, with skillful wisdom, knowing the workings of all things, showing the smooth path like a guide. If there is someone with firm and courageous diligence,'

者，　　慈悲利益眾生類，　如是菩薩正修行，　　唯愿如來為宣說。　云何當得堅固力，　　安住生死降魔眾？　云何當得平等法？　　云何成熟諸眾生？　云何如地如虛空，　　如風如水亦如火？　云何得信住於法，　　如彼須彌師子王？　云何遠離憎愛心，　　凈意質直無諛諂？　云何出生施戒忍，　　精進禪定及解脫，　智慧破諸煩惱闇，　　而常安住大方便，　三昧總持無礙辯，　　住四無量五神通？　云何得在諸佛前，　　常受化生知宿命？　頭陀無諍住蘭若，　　調伏其心滅煩惱，　持戒修習菩提道，　　證甘露滅降魔怨，　施眾安樂轉法輪，　　如是正道愿宣說。」

爾時世尊告凈信童女言：「菩薩若能成就八力，于生死中堅固勇猛而無疲倦。何等為八？一志樂力無諂誑故，二勝解力離諸惡故，三加行力常修善故，四凈信力深信業報故，五菩提心力不求小乘故，六大慈力不害眾生故，七大悲力堪忍諸惡故，八善友力時時警覺故。童女！是名八力。菩薩成就如是力故，堅固勇猛於生死中無所染著。」

爾時世尊重說偈言：

「志樂勇猛，　　離諸諂誑，　　常行質直，　正趣菩提。　　以勝解力，　　遠離眾惡，　純修善行，　　住于正勤。　　加行具

足，　恒善觀察，　　精進堅固，　　安樂眾生。　凈信力故，　　了知業報，　　信于佛智，　攝受世間。　　菩提心力，　　遠離小乘，　不斷佛種，　　安住法性。　　大慈力故，　等觀眾生，　　無愛無憎，　　不生恚害。　大悲力故，　　堪忍眾惡，　　不染生死，　亦無疲厭。　　以善友力，　　常相警悟，　心不退沒，　　安住菩提。　　彼勇進者，　得是八力，　　當坐道場，　　破諸魔眾。

「複次童女！菩薩成就八種法故，住于平等。何等為八？一者一切眾生平等本無我故，二者一切法平等諸法寂靜故，三者一切剎平等入空界故，四者一切智平等平等說法故，五者一切行平等因緣無性故，六者一切乘平等等無為故，七者心平等心如幻故，八者諸魔平等煩惱為先不可得故。是為八法住于平等。」

爾時世尊重說偈言：

「眾生本無我，　　唸唸不可得，　住于平等者，　　應當如是觀。　一切法平等，　　本性常空寂，　文字有分別，　　諸法本無差。　十方諸剎土，　　邊際不可得，　其性如虛空，　　佛國常平等。　三世諸如來，　　住法界平等，　無邊智解脫，　　佛佛皆如是。　眾生本緣起，　　一切皆平等，　善知其所行，　　如

【現代漢語翻譯】現代漢語譯本具備這些，總是善於觀察，精進且堅定，使眾生安樂。由於清凈的信心之力，瞭解業報，信奉佛的智慧，從而攝受世間。憑藉菩提心的力量，遠離小乘，使佛種不斷絕，安住於法性。由於大慈的力量，平等看待眾生，沒有愛憎，不生嗔恨和傷害。由於大悲的力量，能夠忍受各種惡行，不被生死所染，也沒有疲憊厭倦。憑藉善友的力量，經常互相警醒，內心不退縮，安住于菩提。那些勇猛精進的人，獲得這八種力量，應當坐在道場，破除一切魔眾。『再者，童女！菩薩成就八種法，因此安住于平等。哪八種呢？第一，一切眾生平等，本來無我；第二，一切法平等，諸法寂靜；第三，一切剎土平等，進入空界；第四，一切智平等，平等說法；第五，一切行平等，因緣無自性；第六，一切乘平等，平等無為；第七，心平等，心如幻；第八，諸魔平等，煩惱為先，不可得。這就是安住于平等的八種法。』當時，世尊以偈頌再次說道：『眾生本無我，唸唸不可得，安住于平等者，應當這樣觀察。一切法平等，本性常空寂，文字有分別，諸法本無差別。十方諸剎土，邊際不可得，其性如虛空，佛國常平等。三世諸如來，住法界平等，無邊智解脫，佛佛皆如此。眾生本緣起，一切皆平等，善知其所行，如幻如化。』

【English Translation】 English version Having these, Always observing well, diligently and firmly, bringing peace to all beings. Due to the power of pure faith, understanding karmic retribution, believing in the wisdom of the Buddha, Thus embracing the world. Through the power of the Bodhi mind, staying away from the Hinayana (Small Vehicle), Ensuring the Buddha's lineage continues, abiding in the Dharma nature. Due to the power of great loving-kindness, Treating all beings equally, without love or hatred, not generating anger or harm. Due to the power of great compassion, able to endure all kinds of evil deeds, not being tainted by birth and death, Nor feeling tired or weary. Through the power of good friends, constantly reminding each other, Not retreating in the heart, abiding in Bodhi. Those who are courageous and diligent, Having obtained these eight powers, should sit in the Bodhimanda (place of enlightenment), breaking all the demonic hosts. 'Furthermore, maiden! Bodhisattvas achieve eight dharmas, therefore abiding in equality. What are the eight? First, all beings are equal, originally without self; second, all dharmas are equal, all dharmas are tranquil; third, all Buddha-lands are equal, entering the realm of emptiness; fourth, all wisdom is equal, teaching the Dharma equally; fifth, all actions are equal, conditioned arising has no inherent nature; sixth, all vehicles are equal, equally unconditioned; seventh, the mind is equal, the mind is like an illusion; eighth, all demons are equal, with afflictions as the precursor, unattainable. These are the eight dharmas for abiding in equality.' At that time, the World Honored One spoke again in verses: 'Beings are originally without self, each thought is unattainable, Those who abide in equality, should observe in this way. All dharmas are equal, their nature is always empty and still, Words have distinctions, but dharmas are originally without difference. The Buddha-lands of the ten directions, their boundaries are unattainable, Their nature is like space, the Buddha-lands are always equal. The Tathagatas (Buddhas) of the three times, abide in the equality of the Dharma realm, Boundless wisdom and liberation, all Buddhas are like this. Beings are originally conditioned arising, all are equal, Knowing well their actions, like illusions and transformations.'

應為開悟。　眾生若干種，　　了知如幻化，　內外無所取，　　自性常清凈。　諸乘種種說，　　無為性平等，　導師善方便，　　分別說三乘。　現住煩惱魔，　　煩惱無所有，　天魔及蘊死，　　境界悉皆空。

「複次童女！菩薩成就八種法故，離諸憎愛。何者為八？一慈，二悲，三者常行利益，四者不染世法，五者不著自身，六者常修定心，七者舍離身命，八者觀察煩惱。修此八法能離憎愛。」

爾時世尊重說偈言：

「堅被慈心鎧，　　哀悲於一切，　安住平等心，　　則不生憎愛。　智人行利益，　　常施他安樂，　得利不自高，　　輕毀不生恨，　不為八風動，　　則不生憎愛。　於己若於他，　　不生憎愛想，　諸想悉舍離，　　境界無所著。　常自觀其身，　　不惜于軀命，　智者于苦樂，　　不動如虛空。　善觀察煩惱，　　我我所俱離，　持行恒如地，　　則不生憎愛。

「複次童女！菩薩成就八種法故，于生死中無有疲倦。何等為八？一者善根廣大故，二者觀察眾生故，三者常得見佛修供養故，四者得見無量諸佛剎故，五者常求佛智故，六者了知生死猶如夢故，七者于殊勝法無怯弱故，八者觀察前際及以後際如實際故。」

爾

【現代漢語翻譯】現代漢語譯本應當開悟。眾生有若干種類，了知它們如幻化一般，內外都沒有執取，自性常常清凈。各種乘法（Yana，佛教的修行方法）有種種說法，無為的本性是平等的，導師善於運用方便法門，分別宣說三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。現在居住在煩惱魔（Klesha-mara，指煩惱帶來的障礙）中，煩惱實際上是空無所有的，天魔（Devaputra-mara，指天界的魔）以及蘊死魔（Skandha-mara，指五蘊帶來的死亡）的境界，全部都是空性的。『再者，童女！菩薩成就八種法，因此能遠離一切憎恨和愛戀。哪八種呢？一是慈（Maitri，希望眾生快樂），二是悲（Karuna，希望眾生離苦），三是常常行利益眾生的事，四是不被世俗的法則所污染，五是不執著于自身，六是常常修習禪定，七是捨棄身命，八是觀察煩惱。修習這八種法就能遠離憎恨和愛戀。』這時，世尊（Bhagavan，佛的尊稱）用偈語說道：『堅固地披上慈心的鎧甲，對一切眾生懷有哀憐和悲憫，安住于平等的心境，就不會產生憎恨和愛戀。有智慧的人行利益眾生的事，常常給予他人安樂，得到利益時不自高自大，受到輕視和譭謗時不生怨恨，不被八風（指利、衰、毀、譽、稱、譏、苦、樂）所動搖，就不會產生憎恨和愛戀。對於自己或他人，都不產生憎恨和愛戀的想法，捨棄一切想法，對任何境界都不執著。常常觀察自己的身體，不吝惜自己的生命，有智慧的人對於苦樂，不動搖如虛空一般。善於觀察煩惱，遠離我（Atman，錯誤的自我概念）和我所（Mamakara，執著于屬於我的事物）的觀念，持守行為恒常如大地一般，就不會產生憎恨和愛戀。『再者，童女！菩薩成就八種法，因此在生死輪迴中不會感到疲倦。哪八種呢？一是善根廣大，二是觀察眾生，三是常常得見佛並修供養，四是得見無量諸佛剎土，五是常常尋求佛的智慧，六是了知生死猶如夢幻，七是對殊勝的佛法不怯弱，八是觀察前際（過去）和后際（未來）如同實際（真如）一樣。』

【English Translation】 English version One should be enlightened. Living beings are of various kinds, understanding them as illusory transformations, without grasping internally or externally, their self-nature is always pure. Various vehicles (Yana, Buddhist paths of practice) have different teachings, the nature of non-action is equal, the guide is skilled in using expedient means, separately explaining the three vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Now dwelling in the demon of afflictions (Klesha-mara, referring to obstacles from afflictions), afflictions are actually empty and without substance, the realm of the heavenly demon (Devaputra-mara, referring to demons in the heavenly realms) and the demon of the aggregates of death (Skandha-mara, referring to death caused by the five aggregates), all are empty in nature. 'Furthermore, maiden! A Bodhisattva, having accomplished eight dharmas, therefore departs from all hatred and love. What are the eight? First is loving-kindness (Maitri, wishing beings happiness), second is compassion (Karuna, wishing beings freedom from suffering), third is constantly acting for the benefit of others, fourth is not being defiled by worldly laws, fifth is not being attached to oneself, sixth is constantly cultivating meditative concentration, seventh is relinquishing one's life, eighth is observing afflictions. Cultivating these eight dharmas enables one to depart from hatred and love.' At that time, the World Honored One (Bhagavan, an honorific title for the Buddha) spoke in verse: 'Firmly clad in the armor of loving-kindness, having compassion and pity for all beings, abiding in a state of equanimity, one will not generate hatred and love. The wise person acts for the benefit of others, constantly giving others happiness, not becoming arrogant when gaining benefits, not generating resentment when being slighted or slandered, not being moved by the eight winds (referring to gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure), one will not generate hatred and love. Towards oneself or others, not generating thoughts of hatred and love, abandoning all thoughts, not being attached to any realm. Constantly observing one's own body, not being stingy with one's life, the wise person towards suffering and pleasure, remains unmoved like empty space. Skillfully observing afflictions, departing from the concepts of 'I' (Atman, the mistaken concept of self) and 'mine' (Mamakara, attachment to things belonging to oneself), maintaining conduct constantly like the earth, one will not generate hatred and love. 'Furthermore, maiden! A Bodhisattva, having accomplished eight dharmas, therefore does not feel weary in the cycle of birth and death. What are the eight? First is having vast roots of virtue, second is observing living beings, third is constantly seeing the Buddha and making offerings, fourth is seeing countless Buddha lands, fifth is constantly seeking the wisdom of the Buddha, sixth is understanding birth and death as like a dream, seventh is not being timid towards the supreme Dharma, eighth is observing the past and future as like reality (Tathata).'

時世尊重說偈言：

「若諸行道者，　　修善無瑕垢，　如空月清凈，　　度脫苦眾生，　攝諸功德故，　　生死無疲倦。　觀察眾生性，　　堅固行精進，　于無量佛剎，　　恭敬供養佛，　是故十力者，　　生死無疲倦。　無量無邊世，　　說不思議法，　不斷三寶種，　　當成於法王，　堅持禁戒者，　　生死無疲倦。　了知生死性，　　如夢如雲電，　於法得解脫，　　生死無疲倦。　安住于菩提，　　喜心常悅豫，　度于方便岸，　　生死無疲倦。　常修殊勝法，　　如空月增長，　愛樂佛功德，　　生死無疲倦。　生死無邊際，　　常住于實際，　一念慧相應，　　生死無疲倦。

「複次童女！成就八法心界平等。何者為八？一者心如地故，二者心如水故，三者心如火故，四者心如風故，五者心如虛空故，六者心等法界故，七者心等解脫故，八者心等涅槃故。是名八種心界平等。」

爾時世尊重說偈言：

「等心如地，　　荷負一切，　　于善於惡，　無所增減。　　等心如水，　　洗諸垢穢，　養育世間，　　除煩惱渴。　　等心如火，　燒滅煩惱，　　大炬光明，　　無所不燎。　等心如風，　　無處無依，　　飄戒聞香，　流遍三世

【現代漢語翻譯】現代漢語譯本世尊以偈頌說道：『如果修行之人，修習善行沒有瑕疵，如同天空中的月亮般清凈，就能度脫受苦的眾生，因為攝取各種功德，所以生死輪迴不會感到疲倦。觀察眾生的本性，堅定地精進行道，在無量佛土中，恭敬供養諸佛，因此具有十力（佛的十種力量）的人，生死輪迴不會感到疲倦。在無量無邊的世界中，宣說不可思議的佛法，不斷絕三寶（佛、法、僧）的種子，終將成就為法王，堅持戒律的人，生死輪迴不會感到疲倦。了知生死的本性，如同夢幻、雲彩和閃電般虛幻，在佛法中獲得解脫，生死輪迴不會感到疲倦。安住于菩提（覺悟）之中，內心充滿喜悅，到達方便的彼岸，生死輪迴不會感到疲倦。經常修習殊勝的佛法，如同天空中的月亮般增長光明，喜愛佛的功德，生死輪迴不會感到疲倦。生死輪迴沒有邊際，常住于實際（真如實相），一念與智慧相應，生死輪迴不會感到疲倦。『此外，童女！成就八種法，心境就能平等。哪八種呢？第一，心如大地般能承載一切；第二，心如水般能洗滌污垢；第三，心如火般能焚燒煩惱；第四，心如風般無所障礙；第五，心如虛空般廣大無邊；第六，心與法界（宇宙萬法）平等；第七，心與解脫平等；第八，心與涅槃（寂滅）平等。這稱為八種心境平等。』這時，世尊以偈頌說道：『心平等如大地，能承載一切，對於善與惡，沒有增減。心平等如水，能洗滌各種污垢，養育世間，消除煩惱的乾渴。心平等如火，能焚燒滅除煩惱，如巨大的火炬般光明，無處不照耀。心平等如風，無所依傍，飄送戒律的芬芳，流遍三世（過去、現在、未來）。』

【English Translation】 English version The World Honored One spoke in verses: 'If those who practice the path, cultivate good deeds without blemish, like the moon in the sky, pure and clear, they can deliver suffering beings. Because they gather all merits, they will not feel weary in the cycle of birth and death. Observing the nature of beings, firmly and diligently practicing, in immeasurable Buddha lands, respectfully making offerings to the Buddhas, therefore, those with the ten powers (ten powers of a Buddha) will not feel weary in the cycle of birth and death. In immeasurable and boundless worlds, they preach the inconceivable Dharma, never ceasing the seeds of the Three Jewels (Buddha, Dharma, Sangha), they will eventually become the King of Dharma. Those who uphold the precepts will not feel weary in the cycle of birth and death. Understanding the nature of birth and death, as illusory as dreams, clouds, and lightning, attaining liberation in the Dharma, they will not feel weary in the cycle of birth and death. Dwelling in Bodhi (enlightenment), with a joyful heart, reaching the shore of skillful means, they will not feel weary in the cycle of birth and death. Constantly cultivating the supreme Dharma, like the moon in the sky growing in brightness, loving the merits of the Buddha, they will not feel weary in the cycle of birth and death. The cycle of birth and death is boundless, always abiding in the actual (true reality), with one thought in accordance with wisdom, they will not feel weary in the cycle of birth and death. 'Furthermore, maiden! Achieving eight dharmas, the mind realm becomes equal. What are the eight? First, the mind is like the earth, able to bear all; second, the mind is like water, able to wash away defilements; third, the mind is like fire, able to burn away afflictions; fourth, the mind is like wind, unobstructed; fifth, the mind is like space, vast and boundless; sixth, the mind is equal to the Dharma realm (all phenomena); seventh, the mind is equal to liberation; eighth, the mind is equal to Nirvana (extinction). These are called the eight kinds of equal mind realms.' At that time, the World Honored One spoke in verses: 'The equal mind is like the earth, bearing all, towards good and evil, without increase or decrease. The equal mind is like water, washing away all impurities, nourishing the world, removing the thirst of afflictions. The equal mind is like fire, burning away afflictions, like a great torch, shining everywhere. The equal mind is like wind, without reliance, carrying the fragrance of precepts, flowing throughout the three times (past, present, future).'

。　　等心如空，　　離見清凈，　遍入一切，　　而不隨魔。　　等心法界，　善得安住，　　不增不減，　　常入平等。　聲聞緣覺，　　所得解脫，　　無有縛者，　亦無解者。　　生死涅槃，　　無來無去，　安住寂靜，　　遍游三世。

「複次童女！有八種法，菩薩成就出生菩提。何等為八？一者施出生舍諸有故，二者戒出生無所犯故，三者忍出生無瞋恚故，四者精進出生不懈退故，五者禪出生行方便故，六者慧出生持戒多聞故，七者梵住出生解脫寂靜故，八者神通出生常在定故。」

爾時世尊重說偈言：

「常修行施者，　　離諸貪熱惱，　不希求果報，　　迴向佛菩提。　持戒為大乘，　　割截無瞋恨，　志求大安樂，　　除習證真滅。　菩薩行精進，　　多劫為眾生，　忍苦游世間，　　精進力增長。　修行禪定者，　　遠離諸戲論，　到諸禪彼岸，　　而不隨禪生。　大慧無等倫，　　永離諸邊見，　了知世空寂，　　癡闇滅無餘。　寂靜修梵住，　　凈除諸惡道，　常為釋梵王，　　勤修諸義利。　神通游佛剎，　　侍佛聽聞法，　善知諸性慾，　　說法度眾生。

「複次童女！菩薩成就八種法故，得陀羅尼辯才無礙。何等為八？一

【現代漢語翻譯】現代漢語譯本心平等如虛空，遠離偏見而清凈，遍及一切處，而不被魔所控制。心平等對待法界，善於安住其中，不增不減，常處於平等狀態。聲聞（Śrāvaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，靠自己領悟佛法的人）所獲得的解脫，沒有被束縛的人，也沒有被解脫的人。生死和涅槃（Nirvāṇa，佛教的最高境界），無所謂來或去，安住于寂靜之中，遍游過去、現在、未來三世。

『再者，童女！有八種法，菩薩成就這些法就能出生菩提（bodhi，覺悟）。哪八種呢？第一是佈施，因為捨棄一切執著；第二是持戒，因為不犯任何過錯；第三是忍辱，因為沒有嗔恨；第四是精進，因為不懈怠退縮；第五是禪定，因為修行方便法門；第六是智慧，因為持戒多聞；第七是梵住（Brahmavihāra，四種無量心：慈、悲、喜、舍），因為解脫寂靜；第八是神通，因為常處於禪定之中。』

這時，世尊（Bhagavān，佛的尊稱）用偈頌說道：

『常修行佈施的人，遠離各種貪慾和煩惱，不希求果報，迴向于佛的菩提。持戒是大乘（Mahāyāna，佛教的一個主要流派）的修行，斷除嗔恨，立志追求大安樂，去除習氣，證得真正的寂滅。菩薩行精進，多劫為眾生，忍受痛苦遊歷世間，精進的力量增長。修行禪定的人，遠離各種戲論，到達各種禪定的彼岸，而不被禪定所束縛。大智慧無與倫比，永遠遠離各種邊見，了知世間空寂，愚癡和黑暗完全滅盡。寂靜地修習梵住，清凈去除各種惡道，常為帝釋天（Śakra，佛教的護法神）和梵天（Brahmā，印度教的創造神）之王，勤修各種義利。以神通遊歷佛剎（Buddhakṣetra，佛的國土），侍奉佛陀聽聞佛法，善於瞭解各種法門，說法度化眾生。

『再者，童女！菩薩成就八種法，就能獲得陀羅尼（dhāraṇī，總持）辯才無礙。哪八種呢？一』

【English Translation】 English version The mind is equal like space, free from views and pure, Pervading all, yet not following Māra (demon). The mind is equal to the Dharma realm, well-established, Neither increasing nor decreasing, always entering into equality. The liberation attained by Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), There is no one bound, nor is there one liberated. Saṃsāra (cycle of birth and death) and Nirvāṇa (liberation), neither coming nor going, Abiding in stillness, traveling throughout the three times (past, present, future).

'Furthermore, maiden! There are eight dharmas (teachings), by which a Bodhisattva (one who seeks enlightenment) achieves and gives rise to Bodhi (enlightenment). What are the eight? First is giving, because of abandoning all attachments; second is morality, because of not committing any faults; Third is patience, because of having no anger; fourth is diligence, because of not being lazy or retreating; Fifth is meditation, because of practicing skillful means; sixth is wisdom, because of upholding precepts and learning widely; Seventh is the Brahmavihāras (divine abodes: loving-kindness, compassion, joy, equanimity), because of liberation and stillness; Eighth is supernormal powers, because of always being in samādhi (meditative absorption).'

At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) spoke in verses:

'Those who constantly practice giving, are free from all greed and afflictions, Not seeking rewards, but dedicating it to the Bodhi of the Buddha. Upholding precepts is the practice of the Mahāyāna (Great Vehicle), cutting off anger and hatred, Aspiring to great bliss, removing habits, and realizing true extinction. Bodhisattvas practice diligence, for many kalpas (eons) for the sake of sentient beings, Enduring suffering while traveling in the world, the power of diligence increases. Those who practice meditation, are far from all conceptual proliferations, Reaching the other shore of all meditations, yet not being attached to meditation. Great wisdom is unparalleled, forever free from all extreme views, Knowing the world is empty and still, ignorance and darkness are completely extinguished. Silently practicing the Brahmavihāras, purifying all evil paths, Always being like Śakra (king of the gods) and Brahmā (creator god), diligently cultivating all benefits. With supernormal powers, traveling through Buddha-kṣetras (Buddha-fields), serving the Buddha and listening to the Dharma, Skilled in understanding all teachings, teaching the Dharma to liberate sentient beings.

'Furthermore, maiden! A Bodhisattva who achieves eight dharmas, obtains dhāraṇī (retention) and unobstructed eloquence. What are the eight? One'

者尊重法故，二者承事和上阿阇梨故，三者求法無厭故，四者如聞演說故，五者不慳吝法故，六者不揚他惡故，七者愛敬法師如和上故，八者不見他過勸離過故。是名八法，菩薩成就具足總持辯才無礙。」

爾時世尊重說偈言：

「志樂常求法，　　事師親善友，　遠離惡知識，　　得無盡藏持。　多聞無厭足，　　勇猛勤求法，　如聞而演說，　　不希求利養，　得清凈辯才。　　能令眾歡喜，　欣樂行法施，　　遠離於慳嫉，　行法無所著，　　獲得陀羅尼。　護戒自觀身，　　不求他過失，　慈悲為依止，　　發語不非時，　當得無礙辯。　　度言說彼岸，　于善說法者，　　愛敬如師想，　隱過勸離惡，　　獲無盡海持。

「複次童女！菩薩成就八種法故，于諸佛前蓮花化生。何者為八？一者乃至失命不說他過，二者勸化眾生令歸三寶，三者安置一切于菩提心，四者梵行無染，五者造立佛像置蓮花座，六者憂惱眾生令除憂惱，七者于貢高人常自謙下，八者不惱他人。」

爾時世尊重說偈言：

「假令苦逼身，　　終不說他過，　常稱歎三寶，　　化生諸佛前。　勸發菩提心，　　令求一切智，　常修于梵行，　　化生諸佛前。　黃金嚴佛像，　　坐寶

【現代漢語翻譯】現代漢語譯本『第一，尊重佛法；第二，侍奉和尚（Upadhyaya，指親教師）和阿阇梨（Acarya，指軌範師）；第三，求法永不滿足；第四，如實演說所聞之法；第五，不吝惜佛法；第六，不宣揚他人過失；第七，愛敬法師如同和尚；第八，不見他人過錯，並勸導他人遠離過錯。這被稱為八法，菩薩成就這些法，就能具足總持（Dharani，指記憶和理解佛法的能力）和辯才無礙。』

當時，世尊以偈頌說道：

『志向喜好常求法，侍奉師長親近善友，遠離惡知識，獲得無盡的法藏。多聞永不滿足，勇猛精勤求法，如實演說所聞之法，不希求利養，獲得清凈的辯才。能令大眾歡喜，欣樂行法佈施，遠離慳吝和嫉妒，行法不執著，獲得陀羅尼。守護戒律，自我觀照，不求他人過失，以慈悲為依止，說話不違時宜，當獲得無礙的辯才，度過言說的彼岸。對於善於說法的人，愛敬如同對待師長，隱瞞他人過失，勸導他人遠離惡行，獲得無盡的法海。』

『再者，童女！菩薩成就八種法，就能在諸佛前蓮花化生。哪八種呢？第一，乃至失去生命也不說他人過失；第二，勸化眾生歸依三寶（佛、法、僧）；第三，安置一切眾生於菩提心（Bodhi-citta，指追求覺悟的心）；第四，梵行（Brahmacarya，指清凈的行為）無染；第五，造立佛像並置于蓮花座上；第六，使憂惱的眾生消除憂惱；第七，對於貢高我慢的人，常常自我謙下；第八，不惱害他人。』

當時，世尊以偈頌說道：

『即使苦難逼迫身體，終究不說他人過失，常常稱讚三寶，就能化生在諸佛前。勸發菩提心，令眾生追求一切智（Sarvajna，指佛的智慧），常常修習梵行，就能化生在諸佛前。用黃金莊嚴佛像，坐在寶

【English Translation】 English version 'Firstly, respecting the Dharma; secondly, serving the Upadhyaya (preceptor) and Acarya (teacher); thirdly, never being satisfied in seeking the Dharma; fourthly, expounding the Dharma as heard; fifthly, not being stingy with the Dharma; sixthly, not publicizing the faults of others; seventhly, loving and respecting Dharma teachers as one would a preceptor; eighthly, not seeing the faults of others and encouraging them to abandon those faults. These are called the eight Dharmas. A Bodhisattva who accomplishes these Dharmas will possess complete Dharani (the power to remember and understand the Dharma) and unobstructed eloquence.'

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

'Aspiring to always seek the Dharma, serving teachers and befriending good companions, staying away from evil acquaintances, one obtains the inexhaustible treasury of Dharma. Hearing much without satiety, bravely and diligently seeking the Dharma, expounding the Dharma as heard, not seeking profit or gain, one obtains pure eloquence. Able to make the masses rejoice, gladly practicing Dharma giving, staying away from stinginess and jealousy, practicing the Dharma without attachment, one obtains Dharani. Guarding the precepts, observing oneself, not seeking the faults of others, relying on compassion, speaking at the appropriate time, one will obtain unobstructed eloquence, crossing the shore of speech. Towards those who speak the Dharma well, loving and respecting them as one would a teacher, concealing the faults of others, encouraging them to abandon evil deeds, one obtains the inexhaustible ocean of Dharma.'

'Furthermore, maiden! A Bodhisattva who accomplishes eight Dharmas will be born from a lotus flower in front of all Buddhas. What are these eight? Firstly, even if it costs one's life, one does not speak of the faults of others; secondly, persuading sentient beings to take refuge in the Three Jewels (Buddha, Dharma, Sangha); thirdly, placing all sentient beings in the Bodhi-citta (the mind of enlightenment); fourthly, practicing Brahmacarya (pure conduct) without defilement; fifthly, creating Buddha images and placing them on lotus seats; sixthly, relieving the suffering of those who are troubled; seventhly, always being humble towards those who are arrogant; eighthly, not harming others.'

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

'Even if suffering torments the body, one will never speak of the faults of others, always praising the Three Jewels, one will be born in front of all Buddhas. Encouraging the Bodhi-citta, urging sentient beings to seek Sarvajna (the wisdom of the Buddha), always practicing Brahmacarya, one will be born in front of all Buddhas. Adorning Buddha images with gold, sitting on a treasure

蓮花座，　除眾生憂惱，　　化生諸佛前。　于彼憍慢人，　　謙卑如弟子，　不令他生惱，　　化生諸佛前。

「複次童女！有八種法，菩薩成就頭陀功德，常樂住于阿蘭若處。何等為八？一者少欲，二者知足，三者滿足善法，四者以善自養，五者常持聖種，六者見生死患心常厭離，七者恒觀無常苦空無我，八者深信堅固不隨他教。」

爾時世尊重說偈言：

「少欲知足不放逸，　　法喜眾善為資養，　愛樂常修于聖種，　　見生死患生怖心，　由是常樂行頭陀，　　如犀一角獨無侶。　有為之法苦無我，　　慧心深信住正勤，　自見於法不隨他，　　常處空閑佛所贊，　頭陀遠離無惱患，　　無諸諍論眾過失，　遠離眷屬絕稱譽，　　由是樂住阿蘭若。

「複次童女！菩薩成就八種法故，摧伏魔怨。何等為八？一者入于性空，二者信于無相，三者信于無愿，四者了知無作，五者內無疑惑，六者忍于無生，七者決了無性，八者於一切法方便觀察不壞於如。」

爾時世尊重說偈言：

「于空無相及無愿，　　得三解脫降魔怨。　有為無為無二相，　　證於無生得解脫，　諸法無生如是忍，　　彼等降伏諸魔怨。　於此無生無滅中，　　蘊界無我猶如幻，　決

【現代漢語翻譯】現代漢語譯本蓮花寶座，能消除眾生的憂愁煩惱，使他們化生在諸佛面前。對於那些驕傲自滿的人，要像弟子一樣謙卑，不讓他們產生煩惱，這樣才能化生在諸佛面前。

『再者，童女！有八種法，菩薩成就頭陀（dhūta，苦行）功德，常常喜歡住在寂靜的阿蘭若（araṇya，森林）之處。是哪八種呢？一是少欲，二是知足，三是滿足善法，四是以善法滋養自己，五是常常保持聖種（āryavaṃśa，聖者之種性），六是見到生死輪迴的苦患而心生厭離，七是恒常觀察無常、苦、空、無我，八是深信堅定，不隨從他人的教導。』

這時，世尊用偈頌說道：

『少欲知足不放縱，以法喜和眾善為資糧，喜愛並常常修持聖種，見到生死輪迴的苦患而心生恐懼，因此常常喜歡修行頭陀，像犀牛一樣獨自無伴。有為法是苦的、無我的，以智慧之心深信並安住于正勤，自己明瞭佛法而不隨從他人，常常處於空閑之處，這是佛所讚歎的。頭陀修行遠離煩惱和憂患，沒有爭論和過失，遠離親屬，斷絕名譽，因此喜歡住在阿蘭若。』

『再者，童女！菩薩成就八種法，就能摧伏魔怨。是哪八種呢？一是進入性空（śūnyatā，空性），二是相信無相（animitta，無相），三是相信無愿（apraṇihita，無愿），四是了知無作（akaraṇa，無作），五是內心沒有疑惑，六是安忍于無生（anutpāda，不生），七是決斷了知無性（aniḥsvabhāva，無自性），八是對一切法方便觀察而不壞於如（tathatā，真如）。』

這時，世尊用偈頌說道：

『對於空、無相和無愿，獲得三解脫而降伏魔怨。有為法和無為法沒有兩種相，證悟無生而得解脫，諸法無生，如此安忍，他們就能降伏諸魔怨。在這無生無滅之中，五蘊、十二處、十八界都是無我的，猶如幻象，決斷了知諸法無自性，因此能降伏魔怨。』

【English Translation】 English version The lotus seat, removes the sorrows and afflictions of sentient beings, causing them to be born before all Buddhas. Towards those who are arrogant, be humble like a disciple, not causing them any distress, so that they may be born before all Buddhas.

'Furthermore, maiden! There are eight dharmas by which a Bodhisattva achieves the merit of dhūta (ascetic practices), and always delights in dwelling in secluded araṇya (forest) places. What are these eight? First, having few desires; second, being content; third, fulfilling good dharmas; fourth, nourishing oneself with good dharmas; fifth, always maintaining the āryavaṃśa (noble lineage); sixth, seeing the suffering of birth and death and developing a mind of aversion; seventh, constantly contemplating impermanence, suffering, emptiness, and no-self; eighth, having deep and firm faith, not following the teachings of others.'

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

'Having few desires and being content, not being negligent, taking joy in the Dharma and all good as sustenance, loving and constantly cultivating the noble lineage, seeing the suffering of birth and death and developing a fearful mind, therefore always delighting in practicing dhūta, like a rhinoceros, alone without a companion. Conditioned dharmas are suffering and without self, with a wise mind, having deep faith and abiding in right diligence, understanding the Dharma oneself and not following others, always dwelling in secluded places, which is praised by the Buddha. Dhūta practice is far from afflictions and worries, without disputes and faults, far from relatives, cutting off fame, therefore delighting in dwelling in the araṇya.'

'Furthermore, maiden! A Bodhisattva, by accomplishing eight dharmas, can subdue the demonic enemies. What are these eight? First, entering into śūnyatā (emptiness); second, believing in animitta (signlessness); third, believing in apraṇihita (wishlessness); fourth, understanding akaraṇa (non-action); fifth, having no doubts within; sixth, enduring anutpāda (non-arising); seventh, decisively knowing aniḥsvabhāva (no self-nature); eighth, observing all dharmas with skillful means without destroying tathatā (suchness).'

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

'Regarding emptiness, signlessness, and wishlessness, attaining the three liberations and subduing the demonic enemies. Conditioned and unconditioned dharmas have no two aspects, realizing non-arising and attaining liberation, all dharmas are non-arising, enduring thus, they can subdue all demonic enemies. In this non-arising and non-ceasing, the five aggregates, twelve sense bases, and eighteen realms are without self, like illusions, decisively knowing that all dharmas have no self-nature, therefore they can subdue the demonic enemies.'

定了知法無性，　　不壞於如巧方便，　分別諸法為魔業，　　舍離分別則降魔。　智慧方便二俱行，　　若有若空無所住，　修習如是殊勝法，　　得善方便妙色身。

「複次童女！菩薩成就八種法故，不離菩提。何者為八？一者正見，成熟邪見眾生故；二者正念，悲愍邪念眾生故；三者正語，愍諸邪語故；四者正業，攝諸邪業故；五者正精進，度邪勤者故；六者正命，不捨邪命眾生故；七者正思惟，令離邪思惟故；八者正定，發起增進邪定者故。」

爾時世尊重說偈言：

「成就正見者，　　化彼諸邪見；　常修行正念，　　哀悲邪念者；　清凈正言說，　　愍諸邪語者；　安住于正業，　　攝諸邪業者；　常修于正勤，　　不捨邪勤者；　相應正凈命，　　攝諸邪命者；　智者正思惟，　　哀愍邪思者；　常住于正定，　　攝諸邪定者。　無上八正道，　　安隱度暴流，　復渡漂流者，　　是大菩提道。　聲聞及緣覺，　　草筏唯自渡，　菩薩廣運濟，　　如彼大船師。

「複次童女！菩薩成就八種法故，證甘露道。何等為八？一者住于無諍之法，二者善守無障礙心，三者常觀如實之義，四者住菩提心修習六念，五者精勤修習諸波羅蜜，六者積集善根成熟眾

【現代漢語翻譯】現代漢語譯本確知諸法本無自性，不執著于如幻的巧妙方便。分別諸法是魔的作為，捨棄分別就能降伏魔。智慧與方便二者並行，對於有或空都不執著。修習這樣殊勝的法，就能獲得善巧方便的微妙色身。

『再者，童女！菩薩成就八種法，就不會離開菩提（覺悟）。是哪八種呢？第一是正見，爲了成熟那些持有邪見的眾生；第二是正念，悲憫那些持有邪念的眾生；第三是正語，憐憫那些說邪語的眾生；第四是正業，攝受那些造作邪業的眾生；第五是正精進，度化那些勤于邪行的眾生；第六是正命，不捨棄那些以邪命為生的眾生；第七是正思惟，令那些持有邪思惟的眾生遠離邪思惟；第八是正定，發起並增進那些執著于邪定的眾生。』

這時，世尊又說了偈語：

『成就正見的人，能教化那些持有邪見的人；常常修行正念，哀憐悲憫那些持有邪念的人；清凈地運用正語，憐憫那些說邪語的人；安住于正業，攝受那些造作邪業的人；常常修習正精進，不捨棄那些勤于邪行的人；相應于清凈的正命，攝受那些以邪命為生的人；有智慧的人正思惟，哀憐悲憫那些持有邪思惟的人；常常安住于正定，攝受那些執著于邪定的人。無上的八正道，能安穩地度過暴流，還能度過那些漂流的人，這是偉大的菩提之道。聲聞（小乘修行者）和緣覺（中乘修行者），如同草筏只能自渡，菩薩則廣運眾生，如同偉大的船師。

『再者，童女！菩薩成就八種法，就能證得甘露道（涅槃）。是哪八種呢？第一是安住于無諍之法，第二是善於守護無障礙的心，第三是常常觀察如實的真義，第四是安住于菩提心修習六念，第五是精勤修習諸波羅蜜（到達彼岸的方法），第六是積集善根成熟眾生，』

【English Translation】 English version Knowing that all dharmas are without inherent nature, one does not cling to skillful means that are like illusions. Discriminating among dharmas is the work of Mara (demon), abandoning discrimination subdues Mara. Wisdom and skillful means go together, not dwelling on either existence or emptiness. Cultivating such a supreme dharma, one attains a subtle body of skillful means.

'Furthermore, maiden! A Bodhisattva, by accomplishing eight dharmas, does not depart from Bodhi (enlightenment). What are these eight? First is Right View, to mature beings with wrong views; second is Right Thought, to have compassion for beings with wrong thoughts; third is Right Speech, to pity those with wrong speech; fourth is Right Action, to gather those with wrong actions; fifth is Right Diligence, to liberate those who are diligent in wrong practices; sixth is Right Livelihood, not abandoning beings with wrong livelihoods; seventh is Right Mindfulness, to cause those with wrong mindfulness to abandon wrong mindfulness; eighth is Right Concentration, to initiate and advance those who cling to wrong concentration.'

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

'One who has accomplished Right View, transforms those with wrong views; Constantly practicing Right Thought, one has compassion for those with wrong thoughts; Purely using Right Speech, one pities those with wrong speech; Dwelling in Right Action, one gathers those with wrong actions; Constantly cultivating Right Diligence, one does not abandon those diligent in wrong practices; Corresponding with pure Right Livelihood, one gathers those with wrong livelihoods; The wise one with Right Mindfulness, has compassion for those with wrong mindfulness; Constantly dwelling in Right Concentration, one gathers those who cling to wrong concentration. The supreme Eightfold Path, safely crosses the torrent, And also ferries those who are adrift, this is the great path of Bodhi. Sravakas (Hinayana practitioners) and Pratyekabuddhas (middle vehicle practitioners), like rafts of grass, only cross themselves, Bodhisattvas widely transport beings, like great ship captains.

'Furthermore, maiden! A Bodhisattva, by accomplishing eight dharmas, attains the path of Amrita (Nirvana). What are these eight? First is dwelling in the dharma of non-contention; second is skillfully guarding the unobstructed mind; third is constantly observing the true meaning of reality; fourth is dwelling in the Bodhi mind and cultivating the six recollections; fifth is diligently cultivating the Paramitas (perfections); sixth is accumulating good roots to mature beings;'

生，七者住于大悲攝受正法，八者得無生忍住不退轉。」

爾時世尊重說偈言：

「常修無諍行，　　住大沙門法，　遠離瞋恚過，　　積集諸善根。　善觀如實義，　　得諸無盡辯，　安住菩提心，　　常念于無念。　一切波羅蜜，　　勤修無退轉，　得諸方便力，　　由是度眾生。　能以法王財，　　悲心施一切，　速證無生忍，　　不退轉菩提。　若能如是行，　　佛法不難得，　不久降魔眾，　　證最上菩提。」

爾時凈信童女聞是法已歡喜踴躍，白佛言：「世尊！成熟幾法能轉女身？」

佛告童女：「成就八法當轉女身。何等為八？一者不嫉，二者不慳，三者不諂，四者不瞋，五者實語，六者不惡口，七者舍離貪慾，八者離諸邪見。童女！修此八法速轉女身。」

爾時世尊重說偈言：

「不嫉妒他人，　　離慳常樂法，　不行於諂誑，　　厭患女人身。　慈心舍離瞋，　　常修于實語，　除貪離惡口，　　安住正見中。　若厭女人身，　　應修如是法，　便當速得轉，　　受善丈夫身。

「複次童女！成就八法能轉女身。何者為八？一者尊重於佛深樂於法，二者恭敬供養戒忍多聞沙門婆羅門，三者于夫男女及以居家不生愛著，四者受持禁

【現代漢語翻譯】現代漢語譯本：第七，安住于大悲心所攝受的正法；第八，獲得無生法忍，安住于不退轉的境界。」

這時，世尊以偈頌說道：

『常修無諍的修行，安住于偉大的沙門之法，遠離嗔恚的過失，積累各種善根。善於觀察如實的意義，獲得無盡的辯才，安住于菩提心，常常憶念無念的狀態。對於一切波羅蜜（paramita，意為「到彼岸」），勤奮修行而不退轉，獲得各種方便之力，由此來度化眾生。能夠以法王的財富，用悲憫之心佈施一切，迅速證得無生法忍，不退轉于菩提。如果能夠這樣修行，佛法就不難獲得，不久就能降伏魔眾，證得最上菩提。』

這時，凈信童女聽聞此法后，歡喜踴躍，對佛說：『世尊！成就多少法才能轉為男身？』

佛告訴童女：『成就八法就能轉為男身。是哪八法呢？第一，不嫉妒；第二，不慳吝；第三，不諂媚；第四，不嗔恚；第五，說實話；第六，不說惡語；第七，舍離貪慾；第八，遠離各種邪見。童女！修習這八法就能迅速轉為男身。』

這時，世尊以偈頌說道：

『不嫉妒他人，遠離慳吝，常常喜樂於佛法，不行諂媚欺騙的行為，厭患女人的身體。以慈悲心舍離嗔恚，常常修習真實語，去除貪慾，遠離惡語，安住于正見之中。如果厭患女人的身體，就應當修習這樣的法，便能迅速轉變，獲得美好的丈夫之身。』

『此外，童女！成就八法也能轉為男身。是哪八法呢？第一，尊重佛，深深喜愛佛法；第二，恭敬供養持戒、忍辱、多聞的沙門（sramana，意為「出家修行者」）和婆羅門（brahmana，意為「祭司」）；第三，對於丈夫、子女以及家庭不生愛戀執著；第四，受持禁戒，

【English Translation】 English version: Seventh, abiding in the true Dharma embraced by great compassion; eighth, attaining the forbearance of non-arising and abiding in non-retrogression.』

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

『Constantly cultivate the practice of non-contention, abide in the great Sramana Dharma, stay away from the faults of anger, and accumulate all good roots. Be skilled in observing the true meaning, attain inexhaustible eloquence, abide in the Bodhi mind, and constantly contemplate non-thought. Diligently cultivate all Paramitas (paramita, meaning 'perfection' or 'to the other shore') without retrogression, attain the power of various skillful means, and thereby liberate sentient beings. Be able to use the wealth of the Dharma King, with a compassionate heart, to give to all, quickly attain the forbearance of non-arising, and not regress from Bodhi. If one can practice in this way, the Buddha Dharma will not be difficult to attain, and soon one will subdue the hordes of Mara and attain the supreme Bodhi.』

At that time, the maiden of pure faith, having heard this Dharma, rejoiced and leaped with joy, and said to the Buddha: 『World Honored One! How many Dharmas must be perfected to transform from a female body?』

The Buddha told the maiden: 『Accomplishing eight Dharmas will transform one's female body. What are the eight? First, not being jealous; second, not being stingy; third, not being deceitful; fourth, not being angry; fifth, speaking truthfully; sixth, not speaking harsh words; seventh, abandoning greed; eighth, being free from all wrong views. Maiden! Cultivating these eight Dharmas will quickly transform your female body.』

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

『Not being jealous of others, being free from stinginess, always delighting in the Dharma, not engaging in deceitful behavior, and being weary of the female body. With a compassionate heart, abandon anger, constantly cultivate truthful speech, eliminate greed, stay away from harsh words, and abide in right view. If one is weary of the female body, one should cultivate such Dharmas, and then one will quickly transform and receive a good male body.』

『Furthermore, maiden! Accomplishing eight Dharmas can also transform a female body. What are the eight? First, respecting the Buddha and deeply delighting in the Dharma; second, reverently making offerings to the Sramanas (sramana, meaning 'ascetic' or 'striver') and Brahmanas (brahmana, meaning 'priest') who uphold precepts, practice patience, and are learned; third, not developing attachment to husband, children, or home; fourth, upholding the precepts,

戒無所缺犯，五者於一切人不生邪念，六者增上意樂厭離女身，七者住菩提心大丈夫法，八者觀世家業如幻如夢。」

爾時世尊重說偈言：

「敬佛深樂法，　　尊重戒多聞，　不生貪愛心，　　女身速當轉。　持戒具慚愧，　　不妄念他人，　安住菩提心，　　不樂余乘法，　由是速能轉，　　不凈女人身。　勝志得厭心，　　一切皆如幻，　諸法本無動，　　因緣性空寂，　勤修如實法，　　速得丈夫身。」

爾時凈信童女以所持金鬘散於佛上，于虛空中變成真金宮殿樓閣，于宮殿中有化如來坐于金座。時五百童女各各解身莊嚴之具散彼佛上，亦于空中變金樓閣，寶帳寶蓋種種莊嚴。爾時五百童女見大神變，異口同音而說偈言：

「世尊人中最殊勝，　　哀愍利益諸眾生，　我今已發菩提心，　　志樂相應住調伏，　為世導師施安樂，　　我當供養人中尊。　聞法已離於塵垢，　　我等無復諸疑惑，　方離女身眾染污，　　永破煩惱降魔怨。　十方無量俱胝佛，　　我當歡喜常供養，　安住施戒勤精進，　　忍辱禪定善調心，　智慧方便攝眾生，　　當證最上菩提道。　利益無量人天眾，　　悉令發起大乘心，　我等當能師子吼，　　我等當作人天師。」

【現代漢語翻譯】現代漢語譯本：'戒律上沒有任何缺失和違犯，第五是對於一切人不生起邪念，第六是增強意願，厭離女身，第七是安住于菩提心（Bodhicitta，覺悟之心）的大丈夫法，第八是觀察世俗的家業如同幻象和夢境。'

那時，世尊（佛陀）又說了偈語：

'敬重佛陀，深深喜愛佛法，尊重戒律，廣聞佛法，不生起貪愛之心，女身很快就能轉變。持守戒律，具有慚愧之心，不妄念他人，安住于菩提心，不喜好其他乘的法門，由此就能迅速轉變不凈的女人之身。以殊勝的志向獲得厭離之心，一切都如幻象，諸法本來沒有動搖，因緣的本性是空寂的，勤奮修習如實的法，就能迅速獲得丈夫之身。'

那時，凈信童女用她所持的金鬘散在佛陀身上，在虛空中變成真金的宮殿樓閣，在宮殿中有化身如來坐在金座上。當時，五百童女各自解下身上的莊嚴之物散在佛陀身上，也在空中變成金樓閣，寶帳寶蓋等各種莊嚴之物。那時，五百童女見到大神變，異口同聲地說偈語：

'世尊是人中最殊勝的，憐憫利益一切眾生，我如今已發菩提心，志向和喜樂相應，安住于調伏，作為世間的導師，施予安樂，我應當供養人中最尊貴的。聽聞佛法后已經遠離塵垢，我們不再有任何疑惑，徹底脫離女身的一切染污，永遠破除煩惱，降伏魔怨。對於十方無量俱胝（koti，千萬）的佛陀，我應當歡喜地常常供養，安住于佈施、持戒、勤奮精進，忍辱、禪定，善於調伏內心，以智慧和方便攝受眾生，應當證得最上的菩提道。利益無量的人天眾生，使他們都發起大乘之心，我們應當能夠發出獅子吼，我們應當成為人天導師。'

【English Translation】 English version: 'There are no deficiencies or violations in precepts; the fifth is not to generate evil thoughts towards anyone; the sixth is to enhance the intention to be disgusted with the female body; the seventh is to abide in the great man's practice of Bodhicitta (the mind of enlightenment); and the eighth is to observe worldly affairs as illusions and dreams.'

At that time, the World Honored One (Buddha) spoke in verses again:

'Respect the Buddha, deeply love the Dharma, respect the precepts, widely hear the Dharma, do not generate a greedy heart, and the female body will quickly transform. Uphold the precepts, have a sense of shame, do not have false thoughts about others, abide in Bodhicitta, do not favor the teachings of other vehicles, and thus one can quickly transform the impure female body. With a superior aspiration, obtain a mind of disgust, everything is like an illusion, all dharmas are originally unmoving, the nature of conditions is empty and still, diligently cultivate the true Dharma, and one can quickly obtain a male body.'

At that time, the pure faith maiden scattered the golden garland she held on the Buddha, and in the void, it transformed into a palace pavilion of pure gold. In the palace, there was an emanation of the Tathagata sitting on a golden seat. At that time, the five hundred maidens each took off their ornaments and scattered them on the Buddha, and in the void, they also transformed into golden pavilions, jeweled tents, jeweled canopies, and various adornments. At that time, the five hundred maidens, seeing the great divine transformation, spoke in unison in verses:

'The World Honored One is the most supreme among humans, compassionate and beneficial to all sentient beings. I have now generated Bodhicitta, my aspiration and joy are in harmony, I abide in taming, as a guide for the world, bestowing peace and joy, I should make offerings to the most honored among humans. Having heard the Dharma, I have already left behind the defilements, we no longer have any doubts, completely free from all the impurities of the female body, forever breaking through afflictions and subduing the demonic enemies. To the countless kotis (ten million) of Buddhas in the ten directions, I should joyfully make offerings constantly, abide in giving, upholding precepts, diligent effort, patience, meditation, skillfully taming the mind, using wisdom and skillful means to gather sentient beings, and should attain the supreme path of Bodhi. Benefit the immeasurable beings of humans and gods, causing them all to generate the Mahayana mind, we should be able to roar like a lion, we should become teachers of humans and gods.'

爾時世尊便現微笑，諸佛常法種種色光，青黃赤白紅紫頗梨從佛口出，遍照無量無邊世界乃至梵世，繞佛三匝還從頂入。爾時長老阿難從座而起，白佛言：「世尊！何因何緣現此微笑？」

佛告阿難：「汝見凈信童女不？」

阿難白言：「唯然已見。」

佛言：「阿難！是凈信等五百童女人中壽盡，當舍女身生兜率陀天，承事供養彌勒世尊及賢劫中一切如來。是凈信童女過八萬四千俱胝那由他劫，于電光世界當得作佛，號光明莊嚴王如來。劫名常光。其佛壽命如兜率陀天十二千歲，其國純以無量無邊大菩薩眾而為眷屬，是五百童女於此眾中最為上首；猶如我今六十菩薩，文殊師利而為上首。阿難！若有女人得聞此經，受持讀誦，盡此女身後不復受，速證阿耨多羅三藐三菩提。」

佛說此經已，凈信等五百童女，及一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。

大寶積經彌勒菩薩問八法會第四十一

元魏三藏菩提留支譯

如是我聞：

一時婆伽婆住王舍城耆阇崛山中，與大比丘眾千二百五十人俱，並諸菩薩摩訶薩十千人等。

爾時彌勒菩薩摩訶薩即從座起，偏袒右肩。右膝著地，合掌向佛，白佛言：「世尊！我今欲以少法問于如來、應、正

【現代漢語翻譯】現代漢語譯本：

當時，世尊便顯現微笑，諸佛通常會顯現各種顏色的光芒，青色、黃色、紅色、白色、粉色、紫色、以及水晶般的光芒從佛口中發出，遍照無量無邊的世界，乃至梵天世界，圍繞佛身三圈后，又從頭頂進入。當時，長老阿難從座位上站起來，對佛說：『世尊！是什麼原因、什麼緣故讓您顯現這樣的微笑？』佛告訴阿難：『你看到那位凈信童女了嗎？』阿難回答說：『是的，我看到了。』佛說：『阿難！這凈信等五百位童女，她們的壽命終結后，將捨棄女身，往生到兜率陀天（Tushita Heaven），承事供養彌勒世尊（Maitreya Buddha）以及賢劫（Bhadrakalpa）中的一切如來。這位凈信童女，在經過八萬四千俱胝那由他劫（kotis of nayutas of kalpas）后，在電光世界（Electric Light World）將成佛，佛號為光明莊嚴王如來（Light Adornment King Tathagata），劫名為常光（Constant Light）。那位佛的壽命如同兜率陀天的十二千年，他的國度純粹由無量無邊的大菩薩眾作為眷屬，這五百位童女在這個菩薩眾中最為傑出，猶如我現在有六十位菩薩，以文殊師利（Manjushri）為首。阿難！如果有女人聽聞此經，受持讀誦，盡此女身後將不再受女身，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』佛說完此經后，凈信等五百位童女，以及一切世間的天人、阿修羅（Asura），聽聞佛所說，都非常歡喜，信受奉行。《大寶積經·彌勒菩薩問八法會第四十一》元魏三藏菩提留支譯如是我聞：一時，婆伽婆（Bhagavan，世尊）住在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta Mountain）中，與大比丘眾一千二百五十人在一起，還有諸菩薩摩訶薩（Bodhisattva-Mahasattvas）一萬人等。當時，彌勒菩薩摩訶薩即從座位上站起來，袒露右肩，右膝著地，合掌向佛，對佛說：『世尊！我現在想用一些法義請問如來（Tathagata）、應（Arhat）、正

【English Translation】 English version:

At that time, the World Honored One then manifested a smile, and as is the usual practice of all Buddhas, various colored lights, blue, yellow, red, white, pink, purple, and crystal-like lights, emanated from the Buddha's mouth, illuminating immeasurable and boundless worlds, even up to the Brahma world. These lights circled the Buddha three times and then entered through the top of his head. At that time, the elder Ananda rose from his seat, and said to the Buddha: 'World Honored One! What is the cause, what is the reason for you to manifest such a smile?' The Buddha said to Ananda: 'Have you seen that maiden of pure faith?' Ananda replied: 'Yes, I have seen her.' The Buddha said: 'Ananda! These five hundred maidens, including the maiden of pure faith, when their lives end, will relinquish their female bodies and be reborn in the Tushita Heaven, where they will serve and make offerings to the World Honored Maitreya Buddha and all the Tathagatas in the Bhadrakalpa. This maiden of pure faith, after passing through eighty-four thousand kotis of nayutas of kalpas, will attain Buddhahood in the Electric Light World, and her Buddha name will be Light Adornment King Tathagata. The kalpa will be named Constant Light. The lifespan of that Buddha will be like twelve thousand years in the Tushita Heaven, and his country will be purely populated by immeasurable and boundless great Bodhisattvas as his retinue. These five hundred maidens will be the most outstanding among this assembly, just as I now have sixty Bodhisattvas, with Manjushri as their leader. Ananda! If any woman hears this sutra, upholds it, recites it, after this female body ends, she will not receive a female body again, and will quickly attain Anuttara-samyak-sambodhi.' After the Buddha finished speaking this sutra, the five hundred maidens, including the maiden of pure faith, and all the beings in the world, including gods, humans, and Asuras, hearing what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly. The Forty-first Chapter of the Maharatnakuta Sutra: The Assembly of Eight Dharmas Questioned by Maitreya Bodhisattva Translated by Tripitaka Bodhiruchi of the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan (World Honored One) was dwelling on the Grdhrakuta Mountain in Rajagrha, together with a great assembly of twelve hundred and fifty Bhikshus, and ten thousand Bodhisattva-Mahasattvas. At that time, the Bodhisattva-Mahasattva Maitreya immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha: 'World Honored One! I now wish to ask the Tathagata, Arhat, and Samyak

遍知，不審世尊聽許以不？」

爾時世尊告彌勒菩薩摩訶薩言：「彌勒！隨汝心念問于如來、應、正遍知，我當爲汝分別解說，令汝心喜。」

爾時彌勒菩薩摩訶薩白佛言：「世尊！如是，愿樂欲聞。世尊！諸菩薩摩訶薩畢竟成就幾法，不退阿耨多羅三藐三菩提，于勝進法中不退不轉，行菩薩行時降伏一切諸魔怨敵，如實知一切法自體相，于諸世間心不疲倦，以心不疲倦故不依他智，速疾成就阿耨多羅三藐三菩提？」

爾時世尊告彌勒菩薩摩訶薩言：「善哉善哉。彌勒！汝今乃能問于如來如是深義。」佛復告彌勒菩薩摩訶薩言：「汝今應當一心諦聽，吾當為汝分別解說如是深義。」

即時彌勒菩薩摩訶薩白佛言：「世尊！如是，愿樂欲聞。」

佛復告彌勒菩薩摩訶薩言：「彌勒！若諸菩薩摩訶薩畢竟成就八法，不退阿耨多羅三藐三菩提，于勝進法中不退不轉，行菩薩行時降伏一切諸魔怨敵，如實知一切法自體相，于諸世間心不疲倦，以心不疲倦故不依他智，速疾成就阿耨多羅三藐三菩提。何等為八？彌勒！所謂諸菩薩摩訶薩成就深心、成就行心、成就舍心、成就善知迴向方便心、成就大慈心、成就大悲心、成就善知方便、成就般若波羅蜜。

「彌勒！云何諸菩薩摩訶薩成就深心

【現代漢語翻譯】現代漢語譯本『遍知』（指佛陀），我不知道世尊是否允許這樣做？」這時，世尊告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）說：『彌勒！你可以隨意向如來、應、正遍知（Tathagata, Arhat, Samyaksambuddha）提問，我將為你詳細解釋，讓你心生歡喜。』這時，彌勒菩薩摩訶薩對佛說：『世尊！是的，我非常樂意聽聞。世尊！諸位菩薩摩訶薩究竟要成就多少種法，才能不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），在精進的修行中不退轉，在菩薩行中降伏一切魔怨，如實知曉一切法的自性，在世間不感到疲倦，因為不疲倦而不依賴他人的智慧，迅速成就阿耨多羅三藐三菩提？』這時，世尊告訴彌勒菩薩摩訶薩說：『很好，很好。彌勒！你今天能夠向如來詢問如此深奧的道理。』佛又告訴彌勒菩薩摩訶薩說：『你現在應當一心諦聽，我將為你詳細解釋如此深奧的道理。』彌勒菩薩摩訶薩立刻對佛說：『世尊！是的，我非常樂意聽聞。』佛又告訴彌勒菩薩摩訶薩說：『彌勒！如果諸位菩薩摩訶薩究竟成就八種法，就不會退轉于阿耨多羅三藐三菩提，在精進的修行中不退轉，在菩薩行中降伏一切魔怨，如實知曉一切法的自性，在世間不感到疲倦，因為不疲倦而不依賴他人的智慧，迅速成就阿耨多羅三藐三菩提。是哪八種呢？彌勒！就是諸位菩薩摩訶薩成就深心、成就行心、成就舍心、成就善知迴向方便心、成就大慈心、成就大悲心、成就善知方便、成就般若波羅蜜（Prajnaparamita）。』『彌勒！諸位菩薩摩訶薩如何成就深心呢？』

【English Translation】 English version 『Omniscient One』 (referring to the Buddha), I do not know if the World Honored One permits this?』 At that time, the World Honored One said to Maitreya Bodhisattva Mahasattva: 『Maitreya! You may ask the Tathagata, Arhat, Samyaksambuddha whatever you have in mind, and I will explain it in detail for you, so that you may be joyful.』 At that time, Maitreya Bodhisattva Mahasattva said to the Buddha: 『World Honored One! Yes, I am very eager to hear. World Honored One! How many dharmas must Bodhisattva Mahasattvas ultimately achieve in order not to regress from Anuttara-samyak-sambodhi, not to regress in their advanced practice, to subdue all demonic enemies in their Bodhisattva practice, to truly know the self-nature of all dharmas, not to feel weary in the world, and because they are not weary, not to rely on the wisdom of others, and to quickly achieve Anuttara-samyak-sambodhi?』 At that time, the World Honored One said to Maitreya Bodhisattva Mahasattva: 『Excellent, excellent. Maitreya! Today you are able to ask the Tathagata about such profound principles.』 The Buddha further said to Maitreya Bodhisattva Mahasattva: 『Now you should listen attentively with one mind, and I will explain such profound principles in detail for you.』 Maitreya Bodhisattva Mahasattva immediately said to the Buddha: 『World Honored One! Yes, I am very eager to hear.』 The Buddha further said to Maitreya Bodhisattva Mahasattva: 『Maitreya! If Bodhisattva Mahasattvas ultimately achieve eight dharmas, they will not regress from Anuttara-samyak-sambodhi, they will not regress in their advanced practice, they will subdue all demonic enemies in their Bodhisattva practice, they will truly know the self-nature of all dharmas, they will not feel weary in the world, and because they are not weary, they will not rely on the wisdom of others, and they will quickly achieve Anuttara-samyak-sambodhi. What are the eight? Maitreya! They are that Bodhisattva Mahasattvas achieve profound mind, achieve practice mind, achieve renunciation mind, achieve skillful knowledge of dedication mind, achieve great loving-kindness mind, achieve great compassion mind, achieve skillful means, and achieve Prajnaparamita.』『Maitreya! How do Bodhisattva Mahasattvas achieve profound mind?』

？彌勒！若諸菩薩摩訶薩聞讚歎佛及毀呰佛，其心畢竟於阿耨多羅三藐三菩提堅固不動；聞讚歎法及毀呰法，其心畢竟於阿耨多羅三藐三菩提堅固不動；聞讚歎僧及毀呰僧，其心畢竟於阿耨多羅三藐三菩提堅固不動。彌勒！如是諸菩薩摩訶薩畢竟成就深心。

「彌勒！云何諸菩薩摩訶薩成就行心？彌勒！若諸菩薩摩訶薩遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語，彌勒！如是諸菩薩摩訶薩畢竟成就行心。

「彌勒！云何諸菩薩摩訶薩成就舍心？彌勒！若諸菩薩摩訶薩是能捨主、是施主，施諸沙門及婆羅門、貧窮乞丐下賤人等，衣食臥具隨病湯藥所須之物，彌勒！如是諸菩薩摩訶薩畢竟成就舍心。

「彌勒！云何諸菩薩摩訶薩成就善知迴向方便心？彌勒！若諸菩薩摩訶薩所修善根謂身口意業！皆悉迴向阿耨多羅三藐三菩提，彌勒！如是諸菩薩摩訶薩畢竟成就善知迴向方便心。

「彌勒！云何諸菩薩摩訶薩成就大慈心？彌勒！若諸菩薩摩訶薩畢竟成就大慈身業、畢竟成就大慈口業、畢竟成就大慈意業，彌勒！如是諸菩薩摩訶薩畢竟成就大慈心。

「彌勒！云何諸菩薩摩訶薩成就大悲心？彌勒！若諸菩薩摩訶薩畢竟成就不可譏呵身業、畢竟成就不可譏呵口業

【現代漢語翻譯】現代漢語譯本：彌勒（Maitreya，未來佛）啊！如果各位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）聽到讚歎佛陀或者詆譭佛陀，他們的心對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）終究是堅定不動的；聽到讚歎佛法或者詆譭佛法，他們的心對於阿耨多羅三藐三菩提終究是堅定不動的；聽到讚歎僧團或者詆譭僧團，他們的心對於阿耨多羅三藐三菩提終究是堅定不動的。彌勒啊！這樣的菩薩摩訶薩終究成就了深心。彌勒啊！什麼樣的菩薩摩訶薩成就了行心呢？彌勒啊！如果各位菩薩摩訶薩遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語，彌勒啊！這樣的菩薩摩訶薩終究成就了行心。彌勒啊！什麼樣的菩薩摩訶薩成就了舍心呢？彌勒啊！如果各位菩薩摩訶薩是能夠佈施的主人、是施主，佈施給各位沙門（Shramana，出家修行者）以及婆羅門（Brahmana，祭司），貧窮的乞丐等人，衣服、食物、臥具、隨病的湯藥等所需之物，彌勒啊！這樣的菩薩摩訶薩終究成就了舍心。彌勒啊！什麼樣的菩薩摩訶薩成就了善於迴向的方便心呢？彌勒啊！如果各位菩薩摩訶薩所修的善根，包括身、口、意三業，都全部迴向于阿耨多羅三藐三菩提，彌勒啊！這樣的菩薩摩訶薩終究成就了善於迴向的方便心。彌勒啊！什麼樣的菩薩摩訶薩成就了大慈心呢？彌勒啊！如果各位菩薩摩訶薩終究成就了大慈的身業、終究成就了大慈的口業、終究成就了大慈的意業，彌勒啊！這樣的菩薩摩訶薩終究成就了大慈心。彌勒啊！什麼樣的菩薩摩訶薩成就了大悲心呢？彌勒啊！如果各位菩薩摩訶薩終究成就了不可指責的身業、終究成就了不可指責的口業

【English Translation】 English version: Maitreya! If Bodhisattva-Mahasattvas (great Bodhisattvas) hear praise of the Buddha or disparagement of the Buddha, their minds will ultimately remain firm and unmoving towards Anuttara-samyak-sambodhi (supreme perfect enlightenment); if they hear praise of the Dharma or disparagement of the Dharma, their minds will ultimately remain firm and unmoving towards Anuttara-samyak-sambodhi; if they hear praise of the Sangha or disparagement of the Sangha, their minds will ultimately remain firm and unmoving towards Anuttara-samyak-sambodhi. Maitreya! Such Bodhisattva-Mahasattvas ultimately achieve profound mind. Maitreya! How do Bodhisattva-Mahasattvas achieve the mind of practice? Maitreya! If Bodhisattva-Mahasattvas abstain from killing, abstain from stealing, abstain from sexual misconduct, abstain from false speech, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, Maitreya! Such Bodhisattva-Mahasattvas ultimately achieve the mind of practice. Maitreya! How do Bodhisattva-Mahasattvas achieve the mind of giving? Maitreya! If Bodhisattva-Mahasattvas are capable givers, are donors, giving to Shramanas (ascetics) and Brahmanas (priests), the poor, beggars, and others, clothing, food, bedding, medicine for illnesses, and other necessities, Maitreya! Such Bodhisattva-Mahasattvas ultimately achieve the mind of giving. Maitreya! How do Bodhisattva-Mahasattvas achieve the mind of skillful means in dedication? Maitreya! If Bodhisattva-Mahasattvas dedicate all the roots of good they cultivate, including actions of body, speech, and mind, towards Anuttara-samyak-sambodhi, Maitreya! Such Bodhisattva-Mahasattvas ultimately achieve the mind of skillful means in dedication. Maitreya! How do Bodhisattva-Mahasattvas achieve the mind of great loving-kindness? Maitreya! If Bodhisattva-Mahasattvas ultimately achieve great loving-kindness in their bodily actions, ultimately achieve great loving-kindness in their verbal actions, and ultimately achieve great loving-kindness in their mental actions, Maitreya! Such Bodhisattva-Mahasattvas ultimately achieve the mind of great loving-kindness. Maitreya! How do Bodhisattva-Mahasattvas achieve the mind of great compassion? Maitreya! If Bodhisattva-Mahasattvas ultimately achieve blameless bodily actions, ultimately achieve blameless verbal actions

、畢竟成就不可譏呵意業，彌勒！如是諸菩薩摩訶薩畢竟成就大悲心。

「彌勒！云何諸菩薩摩訶薩成就善知方便？彌勒！若諸菩薩摩訶薩善知世諦、善知第一義諦、善知二諦，彌勒！如是諸菩薩摩訶薩畢竟成就善知方便。

「彌勒！云何諸菩薩摩訶薩成就般若波羅蜜？彌勒！若諸菩薩摩訶薩如是覺知，依此法有此法，依此法生此法，所謂無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是唯有大苦聚集。彌勒！此法無故此法無，此法滅故此法滅，所謂無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅，如是唯有大苦聚集滅。彌勒！如是諸菩薩摩訶薩畢竟成就般若波羅蜜。

「彌勒！是名諸菩薩摩訶薩畢竟成就八法，不退阿耨多羅三藐三菩提，于勝進法中不退不轉，行菩薩行時降伏一切諸魔怨敵，如實知一切法自體相，于諸世間心不疲倦，以心不疲倦故不依他智，速疾成就阿耨多羅三藐三菩提。」

佛說此經已，彌勒菩薩摩訶薩及余諸菩薩摩訶薩，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾

【現代漢語翻譯】現代漢語譯本：彌勒啊！菩薩摩訶薩最終成就不可指責的意業，他們最終成就偉大的慈悲心。彌勒啊！菩薩摩訶薩如何成就善巧方便呢？彌勒啊！如果菩薩摩訶薩善知世俗諦（關於世俗的真理）、善知第一義諦（關於終極真理）、善知二諦（世俗諦和第一義諦），彌勒啊！這樣的菩薩摩訶薩最終成就善巧方便。彌勒啊！菩薩摩訶薩如何成就般若波羅蜜（智慧的完美）呢？彌勒啊！如果菩薩摩訶薩如此覺知：依此法有此法，依此法生此法，即所謂無明（ignorance）緣行（actions）、行緣識（consciousness）、識緣名色（name and form）、名色緣六入（six sense bases）、六入緣觸（contact）、觸緣受（feeling）、受緣愛（craving）、愛緣取（grasping）、取緣有（becoming）、有緣生（birth）、生緣老死憂悲苦惱，如此唯有大苦聚集。彌勒啊！此法無故此法無，此法滅故此法滅，即所謂無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅，如此唯有大苦聚集滅。彌勒啊！這樣的菩薩摩訶薩最終成就般若波羅蜜。彌勒啊！這被稱為菩薩摩訶薩最終成就八法，不退轉于阿耨多羅三藐三菩提（無上正等正覺），在勝進法中不退不轉，行菩薩道時降伏一切魔怨，如實知一切法自體相，于諸世間心不疲倦，以心不疲倦故不依賴他人的智慧，迅速成就阿耨多羅三藐三菩提。佛說完此經后，彌勒菩薩摩訶薩以及其他菩薩摩訶薩，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉（yaksha）、乾

【English Translation】 English version:Maitreya, the Bodhisattva-Mahasattvas ultimately accomplish an unimpeachable mental karma; they ultimately accomplish great compassion. Maitreya, how do the Bodhisattva-Mahasattvas accomplish skillful means? Maitreya, if the Bodhisattva-Mahasattvas are well-versed in worldly truth (conventional truth), well-versed in the ultimate truth, and well-versed in the two truths, Maitreya, such Bodhisattva-Mahasattvas ultimately accomplish skillful means. Maitreya, how do the Bodhisattva-Mahasattvas accomplish Prajna Paramita (perfection of wisdom)? Maitreya, if the Bodhisattva-Mahasattvas understand thus: 'Because of this, this arises; because of this, this is born,' namely, ignorance (avidya) conditions volitional formations (samskara), volitional formations condition consciousness (vijnana), consciousness conditions name and form (nama-rupa), name and form condition the six sense bases (sadayatana), the six sense bases condition contact (sparsha), contact conditions feeling (vedana), feeling conditions craving (trishna), craving conditions grasping (upadana), grasping conditions becoming (bhava), becoming conditions birth (jati), birth conditions old age, death, sorrow, lamentation, pain, grief, and despair; thus, there is only the accumulation of great suffering. Maitreya, when this ceases, this ceases; when this is extinguished, this is extinguished, namely, when ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, death, sorrow, lamentation, pain, grief, and despair cease; thus, there is only the cessation of the accumulation of great suffering. Maitreya, such Bodhisattva-Mahasattvas ultimately accomplish Prajna Paramita. Maitreya, this is called the Bodhisattva-Mahasattvas' ultimate accomplishment of eight dharmas, not regressing from Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment), not regressing or turning back in the superior path, subduing all demonic enemies while practicing the Bodhisattva path, truly knowing the self-nature of all dharmas, not becoming weary in all the worlds, and because their minds are not weary, they do not rely on the wisdom of others, and quickly accomplish Anuttara-Samyak-Sambodhi. After the Buddha finished speaking this sutra, the Bodhisattva-Mahasattva Maitreya and other Bodhisattva-Mahasattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas, Devas, Nagas, Yakshas, and Gandharvas

闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切大眾聞佛所說，皆大歡喜，信受奉行。

大寶積經彌勒菩薩所問會第四十二

大唐三藏菩提流志譯

如是我聞：

一時佛在波羅奈國施鹿林中，與大比丘眾五百人俱，一切皆為眾所知識。其名曰：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉、舍利弗、大目揵連、阿難、羅睺羅等，而為上首。復有菩薩摩訶薩一萬人俱，其名曰：善意菩薩、增上意菩薩、堅固意菩薩、師子意菩薩、觀世音菩薩、大勢至菩薩、辯積菩薩、美音菩薩、勝幢菩薩、信慧菩薩、水天菩薩、帝勝菩薩、帝天菩薩、無攀緣菩薩、具辯才菩薩、神通妙華菩薩、彌勒菩薩、文殊師利法王子等，而為上首。

爾時世尊，無量百千大眾圍繞供養恭敬而為說法。是時彌勒菩薩摩訶薩在眾會中，即從座起，偏袒右肩右膝著地，合掌頂禮而白佛言：「世尊！我有少疑，今欲咨問，唯愿如來見垂聽許。」

佛告彌勒菩薩言：「若有所疑，今恣汝問，當爲解說令得歡喜。」

爾時彌勒菩薩聞佛許已，歡喜踴躍而白佛言：「世尊！菩薩成就幾法，離諸惡道及惡知識，而能速證阿耨多羅三藐三菩提耶？」

佛告彌勒菩薩言：「善哉善哉。彌勒！

【現代漢語翻譯】現代漢語譯本闥婆（天神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，所有大眾聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》彌勒菩薩所問會第四十二

大唐三藏菩提流志譯

如是我聞：

一時，佛陀在波羅奈國施鹿林中，與五百位大比丘眾在一起，他們都為眾人所熟知。他們的名字是：阿若憍陳如（最初的五比丘之一）、摩訶迦葉（佛陀十大弟子之一）、優樓頻螺迦葉（外道出家，后為佛陀弟子）、伽耶迦葉（外道出家，后為佛陀弟子）、那提迦葉（外道出家，后為佛陀弟子）、舍利弗（佛陀十大弟子之一，智慧第一）、大目犍連（佛陀十大弟子之一，神通第一）、阿難（佛陀十大弟子之一，多聞第一）、羅睺羅（佛陀之子）等，他們是上首。還有一萬位菩薩摩訶薩在一起，他們的名字是：善意菩薩、增上意菩薩、堅固意菩薩、師子意菩薩、觀世音菩薩（大慈大悲的菩薩）、大勢至菩薩（代表智慧的菩薩）、辯積菩薩、美音菩薩、勝幢菩薩、信慧菩薩、水天菩薩、帝勝菩薩、帝天菩薩、無攀緣菩薩、具辯才菩薩、神通妙華菩薩、彌勒菩薩（未來佛）、文殊師利法王子（智慧第一的菩薩）等，他們是上首。

那時，世尊被無量百千的大眾圍繞供養，恭敬地為他們說法。這時，彌勒菩薩摩訶薩在眾會中，即從座位上站起來，袒露右肩，右膝著地，合掌頂禮，對佛陀說：『世尊！我有一些疑惑，現在想請教，希望如來能夠允許。』

佛陀告訴彌勒菩薩說：『如果有什麼疑惑，現在你可以隨意發問，我將為你解答，讓你感到歡喜。』

這時，彌勒菩薩聽聞佛陀允許后，歡喜踴躍，對佛陀說：『世尊！菩薩成就多少種法，能夠遠離各種惡道和惡知識，並且能夠迅速證得阿耨多羅三藐三菩提（無上正等正覺）呢？』

佛陀告訴彌勒菩薩說：『很好，很好。彌勒！』

【English Translation】 English version The Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), and humans and non-humans, all the great assembly, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it.

The Forty-second Chapter of the Great Treasure Trove Sutra: The Questions of Bodhisattva Maitreya

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty

Thus have I heard:

At one time, the Buddha was in the Deer Park at Varanasi, together with a great assembly of five hundred Bhikshus, all of whom were well-known to the assembly. Their names were: Ajnatakaundinya, Mahakasyapa, Uruvilvakasyapa, Gayakasyapa, Nadikasyapa, Sariputra, Mahamaudgalyayana, Ananda, Rahula, and others, who were the leaders. There were also ten thousand Bodhisattva Mahasattvas, whose names were: Bodhisattva Good Intention, Bodhisattva Increased Intention, Bodhisattva Firm Intention, Bodhisattva Lion Intention, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Accumulated Eloquence, Bodhisattva Beautiful Sound, Bodhisattva Victorious Banner, Bodhisattva Faith and Wisdom, Bodhisattva Water Deity, Bodhisattva Emperor Victory, Bodhisattva Emperor Deity, Bodhisattva Without Attachment, Bodhisattva Possessing Eloquence, Bodhisattva Miraculous Flower of Spiritual Power, Bodhisattva Maitreya, Prince Manjusri, and others, who were the leaders.

At that time, the World Honored One was surrounded, honored, and revered by countless hundreds of thousands of people, and was expounding the Dharma. At that time, Bodhisattva Maitreya Mahasattva, in the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World Honored One! I have some doubts, and now I wish to inquire. I hope the Tathagata will deign to listen and permit me.'

The Buddha said to Bodhisattva Maitreya: 'If you have any doubts, now you may ask freely, and I will explain them to you so that you may be delighted.'

At that time, Bodhisattva Maitreya, having heard the Buddha's permission, was delighted and said to the Buddha: 'World Honored One! How many dharmas does a Bodhisattva need to accomplish in order to be free from all evil paths and evil companions, and to quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'

The Buddha said to Bodhisattva Maitreya: 'Excellent, excellent, Maitreya!'

汝今為欲哀愍一切，利益安樂天人世間，能問如來如是深義。汝應諦聽，善思念之，吾當為汝分別解說。」

彌勒菩薩即白佛言：「唯然世尊！愿樂欲聞。」

佛告彌勒言：「菩薩成就一法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為一？所謂發勝意樂菩提之心。是名為一。彌勒！復有二法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為二？一者于奢摩他常勤修習，二者于毗缽舍那而得善巧。是名為二。彌勒！復有三法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為三？一者成就大悲，二者修習空法，三者於一切法不生分別。是名為三。彌勒！復有四法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為四？一者安住凈戒，二者離諸疑網，三者樂阿蘭若，四者起正見心。是名為四。彌勒！復有五法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為五？一者住于空法，二者不求他過，三者常自觀察，四者愛樂正法，五者攝護於他。是名為五。彌勒！復有六法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為六？一者無有貪慾，二者不生瞋恚，三者不起愚癡，四者常離粗語，五者住于空性，六者心如虛空。是名為六。彌勒！復有七法，

【現代漢語翻譯】現代漢語譯本：'你現在爲了憐憫一切眾生，利益安樂天人世間，能夠向如來請問如此深奧的道理。你應該仔細聽，好好思考，我將為你分別解說。' 彌勒菩薩（Maitreya Bodhisattva）隨即對佛說：'是的，世尊！我非常樂意聽聞。' 佛告訴彌勒說：'菩薩成就一種法，就能遠離各種惡道和惡知識，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這一法是什麼呢？就是發起殊勝的意樂菩提之心。這稱為一。彌勒！又有兩種法，能遠離各種惡道和惡知識，迅速證得阿耨多羅三藐三菩提。這兩種法是什麼呢？一是常常勤奮修習奢摩他（Samatha，止），二是善巧地修習毗缽舍那（Vipassana，觀）。這稱為二。彌勒！又有三種法，能遠離各種惡道和惡知識，迅速證得阿耨多羅三藐三菩提。這三種法是什麼呢？一是成就大悲心，二是修習空性之法，三是對一切法不生分別。這稱為三。彌勒！又有四種法，能遠離各種惡道和惡知識，迅速證得阿耨多羅三藐三菩提。這四種法是什麼呢？一是安住于清凈的戒律，二是遠離各種疑惑，三是喜愛寂靜的處所，四是生起正見之心。這稱為四。彌勒！又有五種法，能遠離各種惡道和惡知識，迅速證得阿耨多羅三藐三菩提。這五種法是什麼呢？一是安住于空性之法，二是不尋求他人的過失，三是常常自我觀察，四是愛樂正法，五是攝護他人。這稱為五。彌勒！又有六種法，能遠離各種惡道和惡知識，迅速證得阿耨多羅三藐三菩提。這六種法是什麼呢？一是沒有貪慾，二是不生嗔恚，三是不起愚癡，四是常常遠離粗惡的語言，五是安住于空性，六是心如虛空。這稱為六。彌勒！又有七種法，'

【English Translation】 English version: 'Now, because you wish to have compassion for all beings, to benefit and bring peace and happiness to the world of gods and humans, you are able to ask the Tathagata about such profound meanings. You should listen carefully and contemplate well, and I will explain it to you in detail.' Maitreya Bodhisattva then said to the Buddha, 'Yes, World Honored One! I am eager to hear.' The Buddha said to Maitreya, 'A Bodhisattva who accomplishes one dharma can be free from all evil paths and evil companions, and quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). What is this one dharma? It is to generate the supreme aspiration for the Bodhi mind. This is called one. Maitreya! There are also two dharmas that can free one from all evil paths and evil companions, and quickly attain Anuttara-samyak-sambodhi. What are these two? One is to diligently practice Samatha (calm abiding), and the other is to skillfully practice Vipassana (insight). This is called two. Maitreya! There are also three dharmas that can free one from all evil paths and evil companions, and quickly attain Anuttara-samyak-sambodhi. What are these three? One is to accomplish great compassion, the second is to practice the dharma of emptiness, and the third is not to generate discrimination towards all dharmas. This is called three. Maitreya! There are also four dharmas that can free one from all evil paths and evil companions, and quickly attain Anuttara-samyak-sambodhi. What are these four? One is to abide in pure precepts, the second is to be free from all doubts, the third is to delight in secluded places, and the fourth is to generate the mind of right view. This is called four. Maitreya! There are also five dharmas that can free one from all evil paths and evil companions, and quickly attain Anuttara-samyak-sambodhi. What are these five? One is to abide in the dharma of emptiness, the second is not to seek the faults of others, the third is to constantly observe oneself, the fourth is to love the true dharma, and the fifth is to protect others. This is called five. Maitreya! There are also six dharmas that can free one from all evil paths and evil companions, and quickly attain Anuttara-samyak-sambodhi. What are these six? One is to be without greed, the second is not to generate anger, the third is not to arise in ignorance, the fourth is to always be free from harsh speech, the fifth is to abide in emptiness, and the sixth is to have a mind like space. This is called six. Maitreya! There are also seven dharmas,'

離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為七？一者住于正念，二者成就擇法，三者發起精進，四者常生歡喜，五者身得輕安，六者住諸禪定，七者具足行舍。是名為七。彌勒！復有八法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為八？一者正見，二者正思惟，三者正語，四者正業，五者正命，六者正勤，七者正念，八者正定。是名為八。彌勒！復有九法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為九？一者速離諸欲惡不善法，安住初禪尋伺喜樂心一境性；二者遠離尋伺，安住二禪內凈喜樂心一境性；三者遠離於喜，安住三禪舍念慧樂心一境性；四者遠離憂苦及以喜樂，安住四禪舍念清凈無苦無樂心一境性；五者超過色想無異攀緣，安住無邊虛空處定；六者超過無邊空處定已，而能安住無邊識定；七者超過無邊識處定已，而能安住無所有定；八者超過無所有處定已，安住非想非非想定；九者超過非想非非想處定已，而能安住滅受想定。是名為九。彌勒！復有十法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為十？一者善能成就金剛三昧，二者成就處非處相應三昧，三者成就方便行三昧，四者成就遍照明三昧，五者成就普光明三昧，六者成就普遍照明三昧，七

【現代漢語翻譯】現代漢語譯本：遠離各種惡道和惡知識，能夠迅速證得阿耨多羅三藐三菩提（無上正等正覺）。什麼是七種呢？第一是安住于正念，第二是成就擇法，第三是發起精進，第四是常生歡喜，第五是身得輕安，第六是安住于各種禪定，第七是具足行舍。這稱為七種。彌勒（未來佛）！還有八種法，遠離各種惡道和惡知識，能夠迅速證得阿耨多羅三藐三菩提。什麼是八種呢？第一是正見，第二是正思惟，第三是正語，第四是正業，第五是正命，第六是正勤，第七是正念，第八是正定。這稱為八種。彌勒！還有九種法，遠離各種惡道和惡知識，能夠迅速證得阿耨多羅三藐三菩提。什麼是九種呢？第一是迅速遠離各種慾望、惡和不善法，安住于初禪，具有尋、伺、喜、樂、心一境性；第二是遠離尋和伺，安住於二禪，具有內凈、喜、樂、心一境性；第三是遠離喜，安住於三禪，具有舍、念、慧、樂、心一境性；第四是遠離憂苦以及喜樂，安住於四禪，具有舍、念、清凈、無苦無樂、心一境性；第五是超越色想，沒有其他攀緣，安住于無邊虛空處定；第六是超越無邊空處定后，能夠安住于無邊識定；第七是超越無邊識處定后，能夠安住于無所有定；第八是超越無所有處定后，安住于非想非非想定；第九是超越非想非非想處定后，能夠安住于滅受想定。這稱為九種。彌勒！還有十種法，遠離各種惡道和惡知識，能夠迅速證得阿耨多羅三藐三菩提。什麼是十種呢？第一是善能成就金剛三昧（堅固的禪定），第二是成就處非處相應三昧（明辨事理的禪定），第三是成就方便行三昧（善巧修行的禪定），第四是成就遍照明三昧（普遍照耀的禪定），第五是成就普光明三昧（普遍光明的禪定），第六是成就普遍照明三昧（普遍照耀的禪定），第七

【English Translation】 English version: To be apart from all evil paths and evil companions, one can quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). What are the seven? First is abiding in right mindfulness, second is accomplishing the discernment of dharma, third is arousing diligence, fourth is constantly generating joy, fifth is the body attaining lightness and ease, sixth is abiding in various samadhis (meditative states), and seventh is being complete in equanimity. These are called the seven. Maitreya (the future Buddha)! There are also eight dharmas, by being apart from all evil paths and evil companions, one can quickly attain Anuttara-samyak-sambodhi. What are the eight? First is right view, second is right thought, third is right speech, fourth is right action, fifth is right livelihood, sixth is right effort, seventh is right mindfulness, and eighth is right concentration. These are called the eight. Maitreya! There are also nine dharmas, by being apart from all evil paths and evil companions, one can quickly attain Anuttara-samyak-sambodhi. What are the nine? First is quickly being apart from all desires, evil and unwholesome dharmas, abiding in the first dhyana (meditative absorption) with initial thought, sustained thought, joy, bliss, and one-pointedness of mind; second is being apart from initial and sustained thought, abiding in the second dhyana with inner purity, joy, bliss, and one-pointedness of mind; third is being apart from joy, abiding in the third dhyana with equanimity, mindfulness, wisdom, bliss, and one-pointedness of mind; fourth is being apart from sorrow and joy, abiding in the fourth dhyana with equanimity, mindfulness, purity, neither suffering nor bliss, and one-pointedness of mind; fifth is transcending the perception of form, without other clinging, abiding in the samadhi of the sphere of infinite space; sixth is having transcended the samadhi of the sphere of infinite space, being able to abide in the samadhi of infinite consciousness; seventh is having transcended the samadhi of the sphere of infinite consciousness, being able to abide in the samadhi of nothingness; eighth is having transcended the samadhi of the sphere of nothingness, abiding in the samadhi of neither perception nor non-perception; ninth is having transcended the samadhi of neither perception nor non-perception, being able to abide in the samadhi of cessation of perception and feeling. These are called the nine. Maitreya! There are also ten dharmas, by being apart from all evil paths and evil companions, one can quickly attain Anuttara-samyak-sambodhi. What are the ten? First is being skilled in accomplishing the Vajra Samadhi (diamond-like concentration), second is accomplishing the samadhi of appropriateness and inappropriateness, third is accomplishing the samadhi of expedient practice, fourth is accomplishing the samadhi of universal illumination, fifth is accomplishing the samadhi of universal light, sixth is accomplishing the samadhi of universal illumination, seventh

者成就寶月三昧，八者成就月燈三昧，九者成就出離三昧，十者成就勝幢臂印三昧。是名為十。彌勒！菩薩成就如是法已，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。」

爾時彌勒菩薩得聞是法心大歡喜，偏袒右肩右膝著地，合掌恭敬，即于佛前以偈贊曰：

「佛於過去劫，　　舍所愛妻子，　頭目及骨髓，　　到于施彼岸。　佛常護禁戒，　　如牦牛愛尾，　最勝無倫匹，　　到于戒彼岸。　佛以忍辱力，　　舍離於違諍，　不求人過惡，　　到于忍彼岸。　佛以精進力，　　得無上寂靜，　究竟常安樂，　　到於勤彼岸。　佛以禪定力，　　能滅諸罪垢，　為天人導師，　　到于定彼岸。　佛以智慧力，　　善了知諸法，　自性無所有，　　到于慧彼岸。　佛于菩提樹，　　降伏諸魔軍，　具足最勝智，　　成就無上道。　導師無畏力，　　于波羅奈國，　轉清凈法輪，　　摧破諸外道。　無上大智慧，　　出過於世間，　能放凈光明，　　善說諸法要。　如來清凈色，　　智慧及功德，　超過諸世間，　　能到于彼岸。」

爾時阿難白佛言：「世尊！是彌勒菩薩甚為希有，而能成就無量辯才，隨眾生念平等說法，而於文字無所繫著。」

【現代漢語翻譯】現代漢語譯本第七，成就寶月三昧（珍貴的月亮禪定），第八，成就月燈三昧（月亮燈光禪定），第九，成就出離三昧（解脫禪定），第十，成就勝幢臂印三昧（勝利旗幟手臂印禪定）。這被稱為十種三昧。彌勒！菩薩成就這些法之後，就能遠離各種惡道和惡知識，迅速證得阿耨多羅三藐三菩提（無上正等正覺）。

那時，彌勒菩薩聽聞這些法后，心中非常歡喜，他偏袒右肩，右膝著地，合掌恭敬，在佛前用偈頌讚嘆道：

佛在過去劫中，捨棄所愛的妻子，頭目和骨髓，到達佈施的彼岸。佛常常守護戒律，如同牦牛愛惜自己的尾巴，最殊勝無與倫比，到達持戒的彼岸。佛以忍辱的力量，捨棄爭論，不尋求他人的過錯，到達忍辱的彼岸。佛以精進的力量，獲得無上的寂靜，最終達到常樂，到達精進的彼岸。佛以禪定的力量，能夠滅除各種罪垢，成為天人的導師，到達禪定的彼岸。佛以智慧的力量，善於瞭解各種法，知道它們的自性本無所有，到達智慧的彼岸。佛在菩提樹下，降伏各種魔軍，具足最殊勝的智慧，成就無上的道。導師以無畏的力量，在波羅奈國，轉動清凈的法輪，摧毀各種外道。無上的大智慧，超越世間，能夠放出清凈的光明，善於宣說各種法的要義。如來清凈的色身，智慧和功德，都超越世間，能夠到達彼岸。

那時，阿難對佛說：『世尊！這位彌勒菩薩真是非常稀有，能夠成就無量的辯才，隨順眾生的心念平等說法，而對於文字卻不執著。』

【English Translation】 English version Seventh, one achieves the Treasure Moon Samadhi (precious moon concentration), eighth, one achieves the Moon Lamp Samadhi (moonlight lamp concentration), ninth, one achieves the Departure Samadhi (liberation concentration), and tenth, one achieves the Victory Banner Arm Seal Samadhi (victory flag arm seal concentration). These are called the ten samadhis. Maitreya! After a Bodhisattva achieves these dharmas, they can be free from all evil paths and evil companions, and quickly attain Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment).

At that time, Bodhisattva Maitreya, having heard these dharmas, was greatly delighted. He bared his right shoulder, knelt on his right knee, joined his palms in reverence, and praised the Buddha with verses:

The Buddha in past kalpas, gave up his beloved wife, head, eyes, and marrow, reaching the shore of giving. The Buddha always protects the precepts, like a yak cherishing its tail, most supreme and unparalleled, reaching the shore of morality. The Buddha with the power of patience, abandons disputes, does not seek the faults of others, reaching the shore of patience. The Buddha with the power of diligence, attains supreme tranquility, ultimately reaching constant joy, reaching the shore of diligence. The Buddha with the power of meditation, can extinguish all defilements, becoming a guide for gods and humans, reaching the shore of meditation. The Buddha with the power of wisdom, is skilled in understanding all dharmas, knowing their self-nature is empty, reaching the shore of wisdom. The Buddha under the Bodhi tree, subdued all the demon armies, possessing the most supreme wisdom, achieving the unsurpassed path. The guide with fearless power, in the country of Varanasi, turned the pure Dharma wheel, destroying all the heretics. The unsurpassed great wisdom, surpasses the world, able to emit pure light, skillfully explaining the essentials of all dharmas. The Tathagata's pure form, wisdom, and merits, all surpass the world, able to reach the other shore.

At that time, Ananda said to the Buddha: 'World Honored One! This Bodhisattva Maitreya is truly rare, able to achieve immeasurable eloquence, speaking the Dharma equally according to the thoughts of sentient beings, yet not attached to words.'

佛告阿難：「如是如是，如汝所說。阿難！彌勒菩薩豈唯今日能於我前以偈贊佛。乃往過去十無數劫，爾時有佛，號焰光遊戲妙音自在王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時有一婆羅門子名曰賢壽，諸相具足見者歡喜。從園苑出，見彼如來端正殊妙諸根寂靜，得奢摩他如清凈池無諸垢穢，三十二相八十種好而自莊嚴，如娑羅樹其花開敷，如須彌山出過一切，面貌熙怡如月盛滿，威光赫奕如日顯曜，形量周圓如尼俱陀樹。是時賢壽睹佛如來殊勝之相，心生凈信作是思惟：『希有世尊乃能成就如是無量功德莊嚴。我亦愿于當來之世，成就如是功德之身。』發是愿已投身於地，復自念言：『若當來世得佛身者，唯愿如來足蹈我上。』爾時彼佛知賢壽意，即以其足蹈賢壽身，當下足時得無生法忍。世尊回顧告諸比丘：『汝等勿以足蹈賢壽。何以故？此是菩薩摩訶薩，今已證得無生法忍，復能成就天眼、天耳、他心、宿住神境智通。』爾時賢壽即于佛前以偈贊曰：

「『佛於十方界，　　最尊無有上，　　超過諸世間，　　我今稽首禮。　　如來大光明，　　掩蔽于日月，　　超過諸世間，　　我今稽首禮。　　譬如師子吼，　　諸獸咸怖畏，　　世尊大威德

【現代漢語翻譯】現代漢語譯本：佛陀告訴阿難：『是的，是的，正如你所說。阿難！彌勒菩薩豈止今日能在我的面前用偈頌讚美佛陀。在過去無數劫之前，那時有一尊佛，號為焰光遊戲妙音自在王如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidya-charana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara-purusa，無上士）、調御丈夫（Damya-purusa-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavan，世尊）。當時有一位婆羅門之子，名叫賢壽，他相貌莊嚴，見到的人都心生歡喜。他從園林出來，見到那位如來端正殊妙，諸根寂靜，得到奢摩他（Samatha，止）如同清凈的池水沒有污垢，三十二相（Lakshanas，三十二相）和八十種好（Anuvyanjana，八十種好）莊嚴自身，如同娑羅樹（Sala tree）花朵盛開，如同須彌山（Sumeru）超越一切，面容和藹如同滿月，威光赫赫如同太陽照耀，身形圓滿如同尼俱陀樹（Nyagrodha tree）。當時賢壽看到佛陀如來殊勝的相貌，心中生起清凈的信心，心想：『稀有啊，世尊竟然能成就如此無量功德的莊嚴。我也希望在未來世，成就如此功德之身。』發了這個願望后，他投身於地，又自己想：『如果未來世能得到佛身，只希望如來能用腳踩在我身上。』當時那位佛陀知道賢壽的心意，就用腳踩在賢壽身上，當腳踩下去的時候，賢壽就得到了無生法忍（Anutpattika-dharma-kshanti，無生法忍）。世尊回頭告訴眾比丘：『你們不要用腳踩賢壽。為什麼呢？因為他是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），現在已經證得無生法忍，還能成就天眼（Divya-cakshus，天眼）、天耳（Divya-srotra，天耳）、他心（Para-citta-jnana，他心通）、宿住（Purva-nivasanusmriti-jnana，宿命通）和神境智通（Rddhi-vidhi-jnana，神足通）。』當時賢壽就在佛陀面前用偈頌讚美說：『佛陀在十方世界，最尊貴無上，超越一切世間，我今稽首禮拜。如來大光明，遮蔽日月光輝，超越一切世間，我今稽首禮拜。譬如獅子吼，眾獸都恐懼，世尊大威德，我今稽首禮。』

【English Translation】 English version: The Buddha said to Ananda: 'So it is, so it is, as you have said. Ananda! It is not only today that Maitreya Bodhisattva is able to praise the Buddha with verses in my presence. In the past, countless kalpas ago, there was a Buddha named Flame Light Playful Wonderful Sound Sovereign King Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-purusa (Anuttara-purusa), Damya-purusa-sarathi (Damya-purusa-sarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), Bhagavan (Bhagavan). At that time, there was a Brahmin's son named Virtuous Longevity, whose appearance was complete and pleasing to all who saw him. He came out of the garden and saw that Tathagata was upright and wonderful, his senses were tranquil, he had attained Samatha (Samatha) like a clear pond without any impurities, adorned with the thirty-two marks (Lakshanas) and eighty minor marks (Anuvyanjana), like a Sala tree (Sala tree) with its flowers in full bloom, like Mount Sumeru (Sumeru) surpassing everything, his face was serene like the full moon, his majestic light shone like the sun, and his form was round like a Nyagrodha tree (Nyagrodha tree). At that time, Virtuous Longevity saw the extraordinary appearance of the Buddha Tathagata, and a pure faith arose in his heart. He thought: 'It is rare that the World Honored One has achieved such immeasurable meritorious adornments. I also wish to achieve such a meritorious body in the future.' After making this wish, he threw himself to the ground and thought to himself: 'If I attain Buddhahood in the future, I only wish that the Tathagata would step on me with his feet.' At that time, that Buddha knew the intention of Virtuous Longevity, and immediately stepped on Virtuous Longevity's body with his foot. When his foot touched the ground, Virtuous Longevity attained the forbearance of non-origination (Anutpattika-dharma-kshanti). The World Honored One turned around and said to the monks: 'You should not step on Virtuous Longevity with your feet. Why? Because he is a Bodhisattva-mahasattva (Bodhisattva-mahasattva), and he has now attained the forbearance of non-origination, and he can also achieve the divine eye (Divya-cakshus), the divine ear (Divya-srotra), the knowledge of others' minds (Para-citta-jnana), the knowledge of past lives (Purva-nivasanusmriti-jnana), and the supernatural power of spiritual penetration (Rddhi-vidhi-jnana).' At that time, Virtuous Longevity praised the Buddha with verses in front of the Buddha, saying: 'The Buddha in the ten directions, is the most honored and unsurpassed, surpassing all worlds, I now bow my head in reverence. The Tathagata's great light, obscures the light of the sun and moon, surpassing all worlds, I now bow my head in reverence. Like a lion's roar, all beasts are terrified, the World Honored One's great power and virtue, I now bow my head in reverence.'

，　　摧伏諸外道。　　眉間白毫相，　　猶如頗梨光，　　普照於世間，　　超過於一切。　　世尊無與等，　　足蹈千輻輪，　　清凈化世間，　　能動于大地。　　成就出離道，　　超過煩惱海，　　以諸功德財，　　隨意皆施與。　　如來清凈戒，　　猶如於大地，　　出生諸功德，　　無有愛憎想。　　以智慧力故，　　了知諸法空，　　眾生及壽者，　　分別不可得。　　善了眾生性，　　心行及所趣，　　為世作明燈，　　饒益於一切。　　世間苦逼迫，　　漂溺於暴流，　　常為諸眾生，　　起大精進力。　　世尊離煩惱，　　生老及病死，　　處世如虛空，　　一切無所染。　　智慧大威光，　　能破一切闇，　　永離貪瞋癡，　　我今稽首禮。』」

佛告阿難：「賢壽菩薩所獲神通，從是已來不復退失。于意云何？爾時賢壽豈異人乎？今此會中彌勒菩薩摩訶薩是。」

阿難白佛言：「世尊！若彌勒菩薩久已證得無生法忍，何故不得阿耨多羅三藐三菩提耶？」

佛告阿難：「菩薩有二種莊嚴、二種攝取，所謂攝取眾生、莊嚴眾生，攝取佛國、莊嚴佛國。彌勒菩薩於過去世修菩薩行，常樂攝取佛國、莊嚴佛國。我于往昔修菩薩行，常樂攝取

【現代漢語翻譯】現代漢語譯本摧毀和降伏所有外道。眉宇間的白毫相（指佛眉間白色的毫毛，象徵佛的莊嚴），猶如水晶般的光芒，普遍照耀世間，超越一切。世尊無與倫比，足底踏著千輻輪（指佛足底的輪狀紋路，象徵佛的莊嚴），清凈凈化世間，能夠震動大地。成就解脫之道，超越煩惱的海洋，以各種功德財富，隨意施捨給予。如來的清凈戒律，猶如大地一般，產生各種功德，沒有愛憎的念頭。因為智慧的力量，了知一切法皆空，眾生和壽者（指有壽命的個體），分別都是不可得的。善於瞭解眾生的本性，心念行為和所趨向，為世間作明燈，饒益一切眾生。世間被痛苦逼迫，漂流在洶涌的波濤中，常常爲了眾生，發起大精進的力量。世尊遠離煩惱，生老病死，處世如同虛空，一切都不能染著。智慧的光芒強大而威嚴，能夠破除一切黑暗，永遠遠離貪婪、嗔恨、愚癡，我今天稽首頂禮。

佛告訴阿難：『賢壽菩薩所獲得的神通，從那時起就不會再退失。你認為如何？當時的賢壽難道是別人嗎？就是現在法會中的彌勒菩薩摩訶薩（指大菩薩）。』

阿難對佛說：『世尊！如果彌勒菩薩早已證得無生法忍（指菩薩證悟的一種境界），為什麼沒有證得阿耨多羅三藐三菩提（指無上正等正覺，即佛的果位）呢？』

佛告訴阿難：『菩薩有兩種莊嚴、兩種攝取，所謂攝取眾生、莊嚴眾生，攝取佛國、莊嚴佛國。彌勒菩薩在過去世修行菩薩道時，常常樂於攝取佛國、莊嚴佛國。我過去修行菩薩道時，常常樂於攝取

【English Translation】 English version Subduing and vanquishing all external paths. The white hair mark between the eyebrows (referring to the white hair between the Buddha's eyebrows, symbolizing the Buddha's majesty), like the light of crystal, Universally illuminates the world, surpassing all. The World Honored One is incomparable, with feet treading on thousand-spoked wheels (referring to the wheel-like patterns on the soles of the Buddha's feet, symbolizing the Buddha's majesty), Purifying and cleansing the world, able to shake the earth. Achieving the path of liberation, surpassing the sea of afflictions, With all kinds of meritorious wealth, freely giving as one wishes. The Tathagata's pure precepts, like the earth, Giving rise to all kinds of merits, without thoughts of love or hatred. Because of the power of wisdom, knowing that all dharmas are empty, Sentient beings and those with life spans (referring to individuals with life spans), are separately unattainable. Skilled in understanding the nature of sentient beings, their thoughts, actions, and directions, Serving as a lamp for the world, benefiting all. The world is oppressed by suffering, drifting in the turbulent currents, Constantly for the sake of sentient beings, arousing great diligent effort. The World Honored One is free from afflictions, birth, old age, sickness, and death, Dwelling in the world like empty space, untouched by anything. The light of wisdom is powerful and majestic, able to break all darkness, Forever free from greed, hatred, and delusion, I now bow my head in reverence.

The Buddha told Ananda: 'The supernatural powers obtained by the Bodhisattva Virtuous Life, from that time on, will not be lost. What do you think? Was the Virtuous Life at that time someone else? It is the Bodhisattva Maitreya Mahasattva (referring to a great Bodhisattva) in this assembly now.'

Ananda said to the Buddha: 'World Honored One! If Bodhisattva Maitreya has long ago attained the forbearance of non-arising dharmas (referring to a state of enlightenment attained by Bodhisattvas), why has he not attained Anuttara-samyak-sambodhi (referring to supreme perfect enlightenment, the state of Buddhahood)?'

The Buddha told Ananda: 'Bodhisattvas have two kinds of adornments and two kinds of appropriations, namely, appropriating sentient beings and adorning sentient beings, appropriating Buddha lands and adorning Buddha lands. Bodhisattva Maitreya, in past lives, when practicing the Bodhisattva path, always delighted in appropriating Buddha lands and adorning Buddha lands. I, in the past, when practicing the Bodhisattva path, always delighted in appropriating

眾生、莊嚴眾生。然彼彌勒修菩薩行經四十劫，我時乃發阿耨多羅三藐三菩提心。由我勇猛精進力故，便超九劫，于賢劫中得阿耨多羅三藐三菩提。阿難！我以十法得證菩提。云何為十？一者能施所愛之物，二者能施所愛之妻，三者能施所愛之子，四者能施所愛之頭，五者能施所愛之眼，六者能施所愛王位，七者能施所愛珍寶，八者能施所愛血肉，九者能施所愛骨髓，十者能施所愛支分。是名為十。我行此法，能得阿耨多羅三藐三菩提。

「阿難！復有十法能證菩提。云何為十？一者獲戒功德，二者成就忍力，三者發起精進，四者得諸禪定，五者有大智慧，六者于諸眾生常不捨離，七者于諸眾生起平等心，八者于諸空法而常修習，九者善能成就真實空性，十者善能成就無相無愿。是名為十。我行此法，能得阿耨多羅三藐三菩提。阿難！彌勒菩薩往昔行菩薩道時，不能捨施手足頭目，但以善巧方便安樂之道，積集無上正等菩提。」

爾時阿難白佛言：「世尊！云何彌勒往昔行菩薩道時，但以善巧方便安樂之道而能積集無上菩提？」

佛告阿難：「彌勒往昔行菩薩道，晝夜六時偏袒右肩右膝著地，合掌頂禮，于諸佛前說是偈言：

「『我今歸命禮，　　十方一切佛，　　菩薩聲聞眾，　　大仙天眼

【現代漢語翻譯】現代漢語譯本眾生（一切有情生命），莊嚴眾生（以修行功德使眾生獲得莊嚴）。然而，彌勒（未來佛）修行菩薩道經歷了四十劫（極長的時間單位），而我那時才發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。由於我勇猛精進的力量，便超越了九劫，在賢劫（我們所處的時代）中證得了阿耨多羅三藐三菩提。阿難（佛陀的弟子）！我以十種方法證得菩提（覺悟）。哪十種呢？第一是能佈施所愛之物，第二是能佈施所愛的妻子，第三是能佈施所愛的兒子，第四是能佈施所愛的頭顱，第五是能佈施所愛的眼睛，第六是能佈施所愛的王位，第七是能佈施所愛的珍寶，第八是能佈施所愛的血肉，第九是能佈施所愛的骨髓，第十是能佈施所愛的肢體。這稱為十種。我修行這些方法，才能證得阿耨多羅三藐三菩提。『阿難！還有十種方法能證得菩提。哪十種呢？第一是獲得戒律的功德，第二是成就忍辱的力量，第三是發起精進的修行，第四是獲得各種禪定，第五是擁有大智慧，第六是對一切眾生常不捨離，第七是對一切眾生生起平等心，第八是對一切空性之法常常修習，第九是善於成就真實的空性，第十是善於成就無相無愿。這稱為十種。我修行這些方法，才能證得阿耨多羅三藐三菩提。阿難！彌勒菩薩往昔修行菩薩道時，不能捨棄佈施手足頭目，只是以善巧方便安樂之道，積集了無上正等菩提。』當時，阿難問佛說：『世尊！為什麼彌勒往昔修行菩薩道時，只是以善巧方便安樂之道就能積集無上菩提呢？』佛告訴阿難：『彌勒往昔修行菩薩道時，晝夜六時偏袒右肩，右膝著地，合掌頂禮，在諸佛面前說這個偈子：』『我今歸命禮，十方一切佛，菩薩聲聞眾，大仙天眼（具有天眼的大仙）。』

【English Translation】 English version Sentient beings (all living beings), adorning sentient beings (enabling beings to attain adornment through the merits of practice). However, Maitreya (the future Buddha) practiced the Bodhisattva path for forty kalpas (extremely long units of time), while I then generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Due to my courageous and diligent effort, I surpassed nine kalpas and attained Anuttara-samyak-sambodhi in the Bhadrakalpa (the era we are in). Ananda (Buddha's disciple)! I attained enlightenment through ten practices. What are the ten? First, being able to give away what is loved; second, being able to give away one's beloved wife; third, being able to give away one's beloved son; fourth, being able to give away one's beloved head; fifth, being able to give away one's beloved eyes; sixth, being able to give away one's beloved throne; seventh, being able to give away one's beloved treasures; eighth, being able to give away one's beloved flesh and blood; ninth, being able to give away one's beloved bone marrow; tenth, being able to give away one's beloved limbs. These are called the ten. By practicing these, I was able to attain Anuttara-samyak-sambodhi. 'Ananda! There are also ten practices that enable one to attain enlightenment. What are the ten? First, obtaining the merit of precepts; second, achieving the power of patience; third, generating diligent practice; fourth, attaining various samadhis (meditative states); fifth, possessing great wisdom; sixth, never abandoning all sentient beings; seventh, generating an equal mind towards all sentient beings; eighth, constantly practicing all empty dharmas (teachings); ninth, being skilled in achieving true emptiness; tenth, being skilled in achieving no-form and no-desire. These are called the ten. By practicing these, I was able to attain Anuttara-samyak-sambodhi. Ananda! When Bodhisattva Maitreya practiced the Bodhisattva path in the past, he could not give away his hands, feet, head, and eyes, but through skillful means and the path of ease and joy, he accumulated unsurpassed, complete, and perfect enlightenment.' At that time, Ananda asked the Buddha, 'World Honored One! Why was Maitreya able to accumulate unsurpassed enlightenment in the past by only using skillful means and the path of ease and joy?' The Buddha told Ananda, 'When Maitreya practiced the Bodhisattva path in the past, he would bare his right shoulder, place his right knee on the ground, and with palms together, bow in reverence before all the Buddhas, reciting this verse:' 'I now take refuge and pay homage to all the Buddhas of the ten directions, the Bodhisattvas and Sravakas (disciples), and the great sages with divine eyes (great sages with divine vision).'

者。　　亦禮菩提心，　　遠離諸惡道，　　能得生天上，　　乃至證涅槃。　　若我作少罪，　　隨心之所生，　　今對諸佛前，　　懺悔令除滅。　　我今身口意，　　所集諸功德，　　愿作菩提因，　　當成無上道。　　十方國土中，　　供養如來者，　　及佛無上智，　　我今盡隨喜。　　有罪悉懺悔，　　是福皆隨喜，　　我今禮諸佛，　　愿成無上智。　　十方大菩薩，　　證於十地者，　　我今稽首禮，　　愿速證菩提。　　得證菩提已，　　摧伏于魔軍，　　轉清凈法輪，　　饒益眾生類。　　常愿住世間，　　無量俱胝劫，　　擊于大法鼓，　　度脫苦眾生。　　我沒于欲泥，　　貪繩之所繫，　　種種多纏縛，　　愿佛垂觀察。　　眾生雖垢重，　　諸佛不厭舍，　　愿以大慈悲，　　度脫生死海。　　現在諸世尊，　　過去未來佛，　　所行菩薩道，　　我今愿修學。　　具足波羅蜜，　　成就六神通，　　度脫諸眾生，　　證於無上道。　　了知諸法空，　　無相無自性，　　無住無表示，　　不生亦不滅。　　又如大仙尊，　　善了于無我，　　無補特伽羅，　　乃至無壽者。　　于諸佈施事，　　不執我我所，　　為安

【現代漢語翻譯】現代漢語譯本也禮敬菩提心（覺悟之心），遠離各種惡道，能夠往生天界，乃至最終證得涅槃（解脫）。如果我犯下任何小罪，都是隨心所欲而生，現在在諸佛面前，懺悔使其消除滅盡。我今身、口、意所積累的各種功德，愿作為菩提（覺悟）的因，最終成就無上之道。十方國土中，供養如來（佛）的人，以及佛的無上智慧，我今都盡力隨喜讚歎。所有罪過都懺悔，所有福德都隨喜，我今禮敬諸佛，愿成就無上智慧。十方大菩薩，證得十地果位的人，我今稽首禮敬，愿他們迅速證得菩提（覺悟）。證得菩提（覺悟）后，摧伏魔軍，轉動清凈法輪（佛法），饒益一切眾生。常愿安住世間，無量俱胝劫（極長的時間），擊響大法鼓，度脫受苦的眾生。我沉溺於慾望的泥潭，被貪慾的繩索束縛，種種纏繞，愿佛垂憐觀察。眾生雖然污垢深重，諸佛也不會厭棄捨離，愿以大慈悲心，度脫生死苦海。現在諸世尊，過去和未來諸佛，所修行的菩薩道，我今愿學習。具足波羅蜜（到達彼岸的方法），成就六神通，度脫一切眾生，證得無上之道。了知一切法皆空，無相無自性，無所住無所表示，不生也不滅。又如大仙尊（佛），善於了知無我，沒有補特伽羅（個體），乃至沒有壽者（壽命的概念）。對於各種佈施行為，不執著于『我』和『我所』，爲了安樂

【English Translation】 English version Also, I pay homage to the Bodhi mind (the mind of enlightenment), to be far away from all evil paths, to be able to be born in the heavens, and even to attain Nirvana (liberation). If I commit any small sins, which arise from my own will, now before all the Buddhas, I repent to eliminate them completely. All the merits I have accumulated through my body, speech, and mind, I wish to be the cause of Bodhi (enlightenment), and ultimately achieve the unsurpassed path. In the ten directions of the lands, those who make offerings to the Tathagatas (Buddhas), and the unsurpassed wisdom of the Buddhas, I now rejoice and praise them with all my effort. All sins I repent, all merits I rejoice in, I now pay homage to all the Buddhas, wishing to achieve unsurpassed wisdom. The great Bodhisattvas of the ten directions, those who have attained the ten Bhumis (stages of Bodhisattva), I now bow my head in reverence, wishing them to quickly attain Bodhi (enlightenment). Having attained Bodhi (enlightenment), to subdue the armies of Mara (demons), to turn the pure Dharma wheel (Buddha's teachings), and to benefit all sentient beings. I always wish to dwell in the world, for countless kalpas (extremely long periods of time), to strike the great Dharma drum, and to liberate suffering beings. I am immersed in the mud of desire, bound by the ropes of greed, with various entanglements, I wish the Buddha to observe me with compassion. Although sentient beings are heavily defiled, the Buddhas will not reject or abandon them, I wish to be liberated from the sea of birth and death with great compassion. The present World Honored Ones, the Buddhas of the past and future, the Bodhisattva path they have practiced, I now wish to learn. To be complete with Paramitas (perfections), to achieve the six supernormal powers, to liberate all sentient beings, and to attain the unsurpassed path. To understand that all dharmas (phenomena) are empty, without form or self-nature, without dwelling or indication, neither arising nor ceasing. Also, like the great sage (Buddha), who is skilled in understanding no-self, without a pudgala (individual), and even without a jiva (concept of life). Regarding all acts of giving, not to be attached to 'I' and 'mine', for the sake of peace and happiness

樂眾生，　　施與無慳吝。　　愿我所施物，　　不假功用生，　　觀察了知空，　　具施波羅蜜。　　持戒無缺減，　　得佛凈尸羅，　　以無所住故，　　具戒波羅蜜。　　忍辱如四大，　　不生分別心，　　以無瞋恚故，　　具忍波羅蜜。　　愿以身心力，　　發起大精進，　　堅固無懈怠，　　具勤波羅蜜。　　以如幻如化，　　及勇猛精進，　　金剛等三昧，　　具禪波羅蜜。　　愿證三明智，　　入於三脫門，　　了三世平等，　　具慧波羅蜜。　　諸佛妙色身，　　光明大威德，　　菩薩精進行，　　愿我皆圓滿。』　　彌勒名稱者，　　勤修如是行，　　具六波羅蜜，　　安住於十地。」

佛告阿難：「彌勒菩薩安住如是善巧方便，積集阿耨多羅三藐三菩提。阿難！我昔求道受苦無量，乃能積集阿耨多羅三藐三菩提。何以故？乃往古昔時有太子名見一切義，端正殊妙諸相具足，見者歡喜。出遊園苑，見一病人受諸重苦，生悲愍心便問之言：『汝今此病豈無有藥能療治耶？』爾時病人即以偈頌白太子言：

「『我病藥難求，　　世間不可得，　　國王亦無有，　　何況病惱者。　　通達于諸論，　　善說醫方者，　　雖欲為療治，　　其藥難可得。』

【現代漢語翻譯】現代漢語譯本愿我能使眾生快樂，施捨時毫無吝嗇。愿我所施捨的物品，不是通過刻意造作而產生，而是通過觀察了知其空性，從而圓滿佈施波羅蜜（Dāna pāramitā，佈施的最高境界）。持守戒律時沒有缺失和減少，從而獲得佛陀清凈的戒律（Śīla，戒律），因為沒有執著和住著，所以圓滿持戒波羅蜜（Śīla pāramitā，持戒的最高境界）。忍辱如同四大（地、水、火、風），不生起分別之心，因為沒有嗔恨和惱怒，所以圓滿忍辱波羅蜜（Kṣānti pāramitā，忍辱的最高境界）。愿我以身心之力，發起廣大的精進，堅定不懈怠，從而圓滿精進波羅蜜（Vīrya pāramitā，精進的最高境界）。以如夢幻如變化的認知，以及勇猛的精進，達到金剛等三昧（Samādhi，禪定），從而圓滿禪定波羅蜜（Dhyāna pāramitā，禪定的最高境界）。愿我證得三明智（Trividyā，宿命明、天眼明、漏盡明），進入三解脫門（三解脫門，空門、無相門、無作門），了知過去、現在、未來三世的平等性，從而圓滿智慧波羅蜜（Prajñā pāramitā，智慧的最高境界）。諸佛的微妙色身，光明和偉大的威德，以及菩薩的精進行為，愿我都能圓滿成就。彌勒（Maitreya，未來佛）尊者，勤奮修習這樣的行為，圓滿六波羅蜜（六波羅蜜，佈施、持戒、忍辱、精進、禪定、智慧），安住於十地（十地，菩薩修行的十個階段）。」佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）說：「彌勒菩薩安住于這樣的善巧方便，積累無上正等正覺（Anuttarā-samyak-saṃbodhi，佛的最高智慧）。阿難！我過去求道時受了無量的苦，才能夠積累無上正等正覺。為什麼呢？在很久很久以前，有一位太子名叫見一切義（Sarvārthadarśa，能見到一切意義），他相貌端正殊妙，具足各種美好的相，見到他的人都心生歡喜。他出遊園林時，見到一個病人遭受各種嚴重的痛苦，心中生起悲憫之心，便問他說：『你現在所患的疾病難道沒有藥物可以治療嗎？』當時，病人就用偈頌告訴太子說：『我的病難以找到藥物，世間沒有可以治療的，國王也沒有辦法，更何況是受病痛折磨的人呢。那些通達各種理論，善於講述醫方的人，即使想要為我治療，也是難以找到藥物的。』

【English Translation】 English version May I bring joy to all beings, giving without any stinginess. May the things I give not arise from contrived effort, but through observing and knowing emptiness, thus perfecting the pāramitā (perfection) of giving (Dāna pāramitā). Holding precepts without deficiency or reduction, thus attaining the pure precepts of the Buddha (Śīla), because of not clinging or dwelling, thus perfecting the pāramitā of precepts (Śīla pāramitā). Enduring insults like the four great elements (earth, water, fire, wind), not giving rise to discriminating thoughts, because of having no anger or resentment, thus perfecting the pāramitā of patience (Kṣānti pāramitā). May I, with the strength of body and mind, arouse great diligence, firm and without laziness, thus perfecting the pāramitā of diligence (Vīrya pāramitā). With the understanding of illusion and transformation, and with courageous diligence, attaining samādhi (meditative absorption) like the vajra (diamond), thus perfecting the pāramitā of meditation (Dhyāna pāramitā). May I realize the three wisdoms (Trividyā, knowledge of past lives, divine eye, and extinction of outflows), enter the three doors of liberation (three doors of liberation, emptiness, signlessness, and wishlessness), understanding the equality of the three times (past, present, and future), thus perfecting the pāramitā of wisdom (Prajñā pāramitā). The wondrous form of the Buddhas, their light and great power, and the diligent practices of the Bodhisattvas, may I all perfect them. The venerable Maitreya (Maitreya, the future Buddha), diligently cultivates such practices, perfecting the six pāramitās (six pāramitās, giving, precepts, patience, diligence, meditation, and wisdom), and dwells in the ten bhūmis (ten bhūmis, ten stages of Bodhisattva practice)." The Buddha told Ānanda (Ānanda, one of the Buddha's ten great disciples): "Bodhisattva Maitreya dwells in such skillful means, accumulating Anuttarā-samyak-saṃbodhi (supreme enlightenment). Ānanda! In the past, when I sought the path, I endured immeasurable suffering, and only then was I able to accumulate Anuttarā-samyak-saṃbodhi. Why is that? In the very distant past, there was a prince named Sarvārthadarśa (Sarvārthadarśa, one who sees all meanings), whose appearance was upright and wondrous, possessing all kinds of beautiful marks, and those who saw him were filled with joy. When he went out to the garden, he saw a sick person suffering from various severe pains, and his heart arose with compassion, so he asked him: 『Is there no medicine to cure your illness?』 At that time, the sick person told the prince in verse: 『My illness is difficult to find a cure for, there is none in the world, even the king has no way, let alone those who are tormented by illness. Those who are versed in various theories and are good at explaining medical prescriptions, even if they want to treat me, it is difficult to find the medicine.』

「爾時太子復以偈頌告病人言：

「『金銀摩尼珠，　　乃至於象馬，　　所求皆當說，　　為汝除憂惱。』

「爾時病人復以偈頌白太子言：

「『若飲太子血，　　我必得安樂。　　愿生歡喜心，　　施我無憂惱。』

「爾時太子復以偈頌告病人言：

「『我為諸眾生，　　墜墮無間獄，　　多劫猶能忍，　　何況于身血！』

「爾時太子即取利刀刺身出血，令彼病人隨意所用，不生一念悔恨之心。阿難當知，爾時太子見一切義者豈異人乎？今我身是。四大海水猶可測量，我于往昔行菩薩道舍已身血不可稱計。」

佛告阿難：「乃往古昔時有太子名曰妙花，端正殊勝諸相具足，見者歡喜。從園苑出，見一病人身體羸瘦，生悲愍心便問之言：『汝今此病豈無有藥能療治耶？』爾時病人即以偈頌白太子言：

「『世雖有良醫，　　無藥療我病，　　唯愿生慈愍，　　為我除憂惱。』

「爾時太子即以偈頌告病人言：

「『我為利世間，　　一切咸施與，　　身份及珍寶，　　須者皆當說。』

「爾時病人復以偈頌白太子言：

「『譬如大藥王，　　隨意療眾病，　　亦如日月光，　　普照諸世間。　　若能出身髓，　　遍涂於我身，　　

【現代漢語翻譯】現代漢語譯本當時，太子又用偈頌告訴病人說：『金銀、摩尼珠（一種珍貴的寶珠），乃至大象、駿馬，你所求的都可以說出來，我為你解除憂愁煩惱。』當時，病人又用偈頌回答太子說：『如果能喝太子的血，我一定能得到安樂。希望您能生起歡喜心，施捨我，讓我沒有憂愁煩惱。』當時，太子又用偈頌告訴病人說：『我爲了眾生，即使墜入無間地獄（佛教中最痛苦的地獄），經歷多劫也能忍受，何況是身上的血呢！』當時，太子立即拿起利刀刺破身體，流出鮮血，讓那個病人隨意取用，沒有產生一絲一毫的後悔之心。阿難（佛陀的十大弟子之一）你應該知道，當時的太子見到一切真理的人難道是別人嗎？就是我現在的身體。四大海水尚且可以測量，我過去修行菩薩道時捨棄的自身血肉是無法計算的。佛告訴阿難：『在很久很久以前，有一位太子名叫妙花，他相貌端正殊勝，具足各種美好的特徵，見到他的人都心生歡喜。他從園林出來，看到一個病人身體非常虛弱，心生悲憫，就問他說：『你現在得的這個病難道沒有藥可以治療嗎？』當時，病人就用偈頌回答太子說：『世上雖然有良醫，卻沒有藥能治好我的病，只希望您能生起慈悲憐憫之心，為我解除憂愁煩惱。』當時，太子就用偈頌告訴病人說：『我爲了利益世間，一切都願意施捨，包括身體和珍寶，需要什麼都可以說出來。』當時，病人又用偈頌回答太子說：『您就像偉大的藥王，能隨意治療各種疾病，也像日月的光芒，普照整個世間。如果能取出您的骨髓，涂遍我的全身，

【English Translation】 English version At that time, the prince again spoke to the sick person in verse: 'Gold, silver, mani jewels (a precious gem), even elephants and horses, whatever you ask for, you can say, I will remove your worries and troubles.' At that time, the sick person again replied to the prince in verse: 'If I could drink the prince's blood, I would surely find peace and happiness. I hope you can generate a joyful heart and give it to me, so I have no worries or troubles.' At that time, the prince again spoke to the sick person in verse: 'For the sake of all beings, even if I were to fall into the Avici hell (the most painful hell in Buddhism), I could endure it for many kalpas (eons), let alone my own blood!' At that time, the prince immediately took a sharp knife and pierced his body, letting the blood flow out, allowing the sick person to take it as he pleased, without generating a single thought of regret. Ananda (one of Buddha's ten great disciples), you should know, was the prince who saw all truth at that time someone different? It is my current body. The four great oceans can still be measured, but the blood and flesh I gave up in the past while practicing the Bodhisattva path are immeasurable. The Buddha told Ananda: 'In the very distant past, there was a prince named Wonderful Flower, whose appearance was upright and extraordinary, possessing all kinds of beautiful features, and those who saw him were filled with joy. He came out of the garden and saw a sick person who was very weak. He felt compassion and asked him: 'Is there no medicine to cure your illness?' At that time, the sick person replied to the prince in verse: 'Although there are good doctors in the world, there is no medicine to cure my illness. I only hope that you can generate compassion and pity, and remove my worries and troubles.' At that time, the prince spoke to the sick person in verse: 'For the benefit of the world, I am willing to give everything, including my body and treasures. Whatever you need, you can say.' At that time, the sick person again replied to the prince in verse: 'You are like the great medicine king, who can cure all kinds of diseases at will, and also like the light of the sun and moon, which shines on the entire world. If you could take out your bone marrow and spread it all over my body,'

是病乃消除，　　長夜得安樂。』

「爾時太子復以偈頌告病人言：

「『若有諸眾生，　　碎我身出髓，　　為利於世間，　　心不生憂惱。』

「爾時太子即自碎身取其骨髓，與彼病人隨意所用，不生一念悔恨之心。阿難當知，爾時妙花太子豈異人乎？今我身是。四大海水猶可測量，我于往昔行菩薩道捨身骨髓不可稱計。」

佛告阿難：「乃往古昔時有國王名為月光，端正殊妙諸相具足，見者歡喜。從園苑出，見一盲人貧窮乞丐，生悲愍心便問之言：『汝何所須，我當施汝。或飲食衣服莊嚴資具、金銀摩尼及諸珍寶，隨汝所欲皆當與之。』爾時盲人即以偈頌而白王言：

「『大王猶日月，　　光明照世間，　　具足勝功德，　　不久生天上。　　一切凈妙色，　　我今悉不見，　　愿王起慈悲，　　施我所愛眼。』

「爾時大王即以偈頌告盲人言：

「『汝速來取眼，　　令汝得安樂。　　愿我當來世，　　得佛清凈眼。　　我行菩薩道，　　一切皆當舍，　　若我不施汝，　　是則違本願。』

「爾時月光王即取利刀自挑其眼，與彼盲人隨意所用，不生一念悔恨之心。阿難當知，爾時月光王者豈異人乎？即我身是。須彌山王猶可度量，我于往昔行菩薩道舍

【現代漢語翻譯】現代漢語譯本：『疾病因此消除，長夜獲得安樂。』『那時，太子又用偈頌告訴病人說：』『如果有眾生，粉碎我的身體取出骨髓，爲了利益世間，我的心中也不會產生憂愁煩惱。』『那時，太子就自己粉碎身體取出骨髓，給那個病人隨意使用，沒有產生一絲一毫的後悔之心。阿難，你應該知道，那時的妙花太子難道是別人嗎？就是我現在的身體。四大海的海水尚且可以測量，我過去修行菩薩道時捨棄的身體骨髓是不可計量的。』佛告訴阿難：『在很久很久以前，有一位國王名叫月光（Yue Guang），他相貌端正美好，各種殊勝的相都具備，見到他的人都心生歡喜。他從園林出來，見到一個盲人貧窮乞討，生起悲憫之心，就問他說：『你需要什麼，我應當施捨給你。無論是飲食衣服、莊嚴資具、金銀摩尼以及各種珍寶，只要你想要的，我都會給你。』那時，盲人就用偈頌告訴國王說：』『大王您如同日月，光明照耀世間，具備殊勝的功德，不久將升到天上。一切清凈美好的顏色，我現在都看不見，希望大王您發起慈悲心，施捨我您所珍愛的眼睛。』『那時，月光王就用偈頌告訴盲人說：』『你快來取走我的眼睛，讓你獲得安樂。希望我將來世，能夠得到佛的清凈之眼。我修行菩薩道，一切都應當捨棄，如果我不施捨給你，那就是違背了我最初的誓願。』『那時，月光王就拿起鋒利的刀自己挖出眼睛，給那個盲人隨意使用，沒有產生一絲一毫的後悔之心。阿難，你應該知道，那時的月光王難道是別人嗎？就是我現在的身體。須彌山王（Sumeru Mountain）尚且可以度量，我過去修行菩薩道時捨棄的

【English Translation】 English version: 『The illness is thus eliminated, and long nights are obtained in peace and joy.』『At that time, the prince again spoke to the sick person in verse:』『If there are sentient beings who crush my body and extract my marrow, for the benefit of the world, my heart will not generate sorrow or distress.』『At that time, the prince then crushed his own body and took out his marrow, giving it to the sick person to use as he pleased, without generating a single thought of regret. Ananda, you should know, was that Prince Wonderful Flower (Miao Hua) someone else? It is my present body. The waters of the four great oceans can still be measured, but the marrow of my body that I have given up in the past while practicing the Bodhisattva path is immeasurable.』 The Buddha told Ananda: 『In the very distant past, there was a king named Moonlight (Yue Guang), who was upright and beautiful, possessing all the auspicious marks, and those who saw him were filled with joy. He came out from the garden and saw a blind man begging in poverty, and he felt compassion and asked him: 『What do you need, I shall give it to you. Whether it is food, clothing, adornments, gold, silver, mani jewels, or various treasures, whatever you desire, I will give it to you.』 At that time, the blind man then spoke to the king in verse:』『Great King, you are like the sun and moon, your light illuminates the world, possessing supreme merits, you will soon ascend to the heavens. All pure and beautiful colors, I cannot see now, I hope that you, Great King, will generate compassion and give me your beloved eyes.』『At that time, King Moonlight then spoke to the blind man in verse:』『You quickly come and take my eyes, so that you may obtain peace and joy. I hope that in my future lives, I will obtain the pure eyes of a Buddha. I practice the Bodhisattva path, and everything should be given up, if I do not give it to you, then I would be violating my original vow.』『At that time, King Moonlight then took a sharp knife and gouged out his own eyes, giving them to the blind man to use as he pleased, without generating a single thought of regret. Ananda, you should know, was that King Moonlight someone else? It is my present body. Mount Sumeru (Sumeru Mountain) can still be measured, but the

所愛眼不可稱計。阿難！彌勒菩薩往修行菩薩道時，作是愿言：『若有眾生薄淫怒癡成就十善，我于爾時乃成阿耨多羅三藐三菩提。』阿難！于當來世有諸眾生，薄淫怒癡成就十善，彌勒菩薩當爾之時得阿耨多羅三藐三菩提。何以故？由彼菩薩本願力故。」

佛告阿難：「我于往昔行菩薩道，作如是言：『愿我當於五濁惡世貪瞋垢重，諸惡眾生不孝父母不敬師長，乃至眷屬不相和睦，我于爾時當成阿耨多羅三藐三菩提。』阿難！以是愿故，我今所入城邑聚落，多有眾生毀罵於我，以斷常法招集眾會。若行乞食坌以塵土，和諸雜毒與我令食，或以女人誹謗於我。阿難！我於今者以本願力，為如是等諸惡眾生，起大悲心而為說法。」

爾時阿難白佛言：「世尊！如來、應、正等覺能作難作、能忍難忍，不調伏者悉令調伏，荷擔如是罪垢眾生而為說法。」

佛告阿難：「如是如是，如汝所說。何以故？如來大悲之所攝故。」

爾時阿難白佛言：「世尊！我聞如來堅固誓願，身毛皆豎。世尊！當何名此經？我等云何受持？」

佛告阿難：「是經名為『彌勒所問』，亦名『往昔本願因緣』，以是名字汝當受持。」

佛說是經已，彌勒菩薩、尊者阿難，一切世間天、人、阿修羅、乾闥婆等，

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聞佛所說皆大歡喜，信受奉行。

大寶積經卷第一百一十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十二

失譯附秦錄勘同編入

普明菩薩會第四十三

如是我聞：

一時佛在王舍城耆阇崛山中，與大比丘眾八千人俱。菩薩摩訶薩萬六千人，皆是阿惟越致，從諸佛土而來集會，悉皆一生當成無上正真大道。

爾時世尊告大迦葉：「菩薩有四法退失智慧。何謂為四？不尊重法、不敬法師；所受深法秘不說盡；有樂法者為作留難，說諸因緣沮壞其心；憍慢自高卑下他人。迦葉！是為菩薩四法退失智慧。複次迦葉！菩薩有四法得大智慧。何謂為四？常尊重法、恭敬法師；隨所聞法以清凈心廣為人說，不求一切名聞利養；知從多聞生於智慧，勤求不懈如救頭然；聞經誦持樂如說行，不隨言說。迦葉！是為菩薩四法得大智慧。

「複次迦葉！菩薩有四法失菩提心。何謂為四？欺誑師長已受經法而不恭敬，無疑悔處令他疑悔，求大乘者訶罵誹謗廣其惡名，以諂曲心與人從事。迦葉！是為菩薩四法失菩提心。複次迦葉！菩薩有四法，世世不失菩提之心，乃至道場自然現前。何謂為四？失命因緣不以妄語何況戲笑；常以直心與人從事離諸諂曲；

【現代漢語翻譯】現代漢語譯本聽聞佛陀所說，大家都非常歡喜，信受奉行。

《大寶積經》卷第一百一十一大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第一百一十二

失譯，附秦錄勘同編入

普明菩薩會第四十三

如是我聞：

一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與八千位大比丘眾在一起。還有一萬六千位菩薩摩訶薩（bodhisattva-mahāsattva），他們都是阿惟越致（avaivartika，不退轉）菩薩，從各佛土而來，都將在今生證得無上正真大道。

那時，世尊告訴大迦葉（Mahākāśyapa）說：『菩薩有四種法會退失智慧。是哪四種呢？不尊重佛法、不尊敬法師；所接受的深奧佛法不完全說出；對於喜歡佛法的人，設定障礙，說各種因緣來擾亂他們的心；驕傲自大，輕視他人。迦葉！這就是菩薩退失智慧的四種法。再者，迦葉！菩薩有四種法可以獲得大智慧。是哪四種呢？常常尊重佛法、恭敬法師；隨所聽聞的佛法，以清凈心廣為他人宣說，不求任何名聞利養；知道智慧是從多聞中產生的，勤奮追求不懈怠，如同救頭燃一樣；聽聞佛經，誦持並樂於按照所說修行，不只是停留在言語上。迦葉！這就是菩薩獲得大智慧的四種法。

『再者，迦葉！菩薩有四種法會失去菩提心（bodhicitta）。是哪四種呢？欺騙師長，已經接受佛法卻不恭敬；在沒有疑惑的地方使他人產生疑惑；對於求大乘佛法的人，呵斥謾罵，誹謗並廣傳其惡名；以諂媚虛偽的心與人交往。迦葉！這就是菩薩失去菩提心的四種法。再者，迦葉！菩薩有四種法，生生世世都不會失去菩提心，乃至在菩提道場自然顯現。是哪四種呢？即使面臨失去生命的因緣，也不會說妄語，更何況是開玩笑；常常以正直的心與人交往，遠離一切諂媚虛偽；

【English Translation】 English version Hearing what the Buddha said, everyone was overjoyed, and they believed and practiced accordingly.

The Mahāratnakūṭa Sūtra, Scroll 111 Taisho Tripitaka Volume 11, No. 0310, The Mahāratnakūṭa Sūtra

The Mahāratnakūṭa Sūtra, Scroll 112

Lost in translation, appended to the Qin record and collated for inclusion

The Forty-third Assembly: The Assembly of Universal Light Bodhisattva

Thus have I heard:

At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of eight thousand bhikṣus (monks). There were also sixteen thousand bodhisattva-mahāsattvas (great bodhisattvas), all of whom were avaivartika (non-retrogressing) bodhisattvas, who had come from various Buddha lands, and all of whom would attain the unsurpassed, true, and perfect path in this lifetime.

At that time, the World Honored One said to Mahākāśyapa: 『Bodhisattvas have four dharmas (qualities) that cause them to lose their wisdom. What are the four? Not respecting the Dharma, not revering the Dharma teachers; not fully disclosing the profound Dharma they have received; creating obstacles for those who are fond of the Dharma, speaking of various causes and conditions to disturb their minds; being arrogant and conceited, looking down on others. Kāśyapa! These are the four dharmas that cause bodhisattvas to lose their wisdom. Furthermore, Kāśyapa! Bodhisattvas have four dharmas that enable them to gain great wisdom. What are the four? Always respecting the Dharma, revering the Dharma teachers; according to the Dharma they have heard, widely explaining it to others with a pure mind, not seeking any fame or gain; knowing that wisdom arises from extensive learning, diligently seeking it without懈怠, as if saving one's own head from burning; hearing the sutras, reciting and upholding them, and delighting in practicing according to what is said, not just dwelling on words. Kāśyapa! These are the four dharmas that enable bodhisattvas to gain great wisdom.』

『Furthermore, Kāśyapa! Bodhisattvas have four dharmas that cause them to lose their bodhicitta (the mind of enlightenment). What are the four? Deceiving their teachers, not respecting the Dharma they have received; causing others to doubt where there is no doubt; scolding and slandering those who seek the Mahayana Dharma, spreading their bad reputation; dealing with others with a flattering and deceitful mind. Kāśyapa! These are the four dharmas that cause bodhisattvas to lose their bodhicitta. Furthermore, Kāśyapa! Bodhisattvas have four dharmas that will not cause them to lose their bodhicitta in life after life, and they will naturally appear at the bodhi-mandala (place of enlightenment). What are the four? Even if facing the cause of losing their life, they will not speak falsely, let alone in jest; always dealing with others with an upright mind, staying away from all flattery and deceit;

于諸菩薩生世尊想，能於四方稱揚其名；自不愛樂諸小乘法，所化眾生皆悉令住無上菩提。迦葉！是為菩薩四法，世世不失菩提之心，乃至道場自然現前。

「複次迦葉！菩薩有四法，所生善法滅不增長。何謂為四？以憍慢心讀誦修學路伽耶經，貪利養心詣諸檀越，增毀菩薩，所未聞經違逆不信。迦葉！是為菩薩四法，所生善法滅不增長。複次迦葉！菩薩有四法，所生善法增長不失。何謂為四？舍離邪法求正經典六波羅蜜菩薩法藏；心無憍慢于諸眾生謙卑下下，如法得施知量知足；離諸邪命安住聖種，不出他人罪過虛實不求人短；若於諸法心不通達，作如是念：『佛法無量，隨眾所樂而為演說，唯佛所知非我所解。』以佛為證不生違逆。迦葉！是為菩薩四法，所生善法增長不失。

「複次迦葉！菩薩有四曲心，所應遠離。何謂為四？于佛法中心生疑悔，于諸眾生憍慢瞋恨，於他利養起嫉妒心，訶罵菩薩廣其惡名。迦葉！是為菩薩四曲心，所應遠離。複次迦葉！菩薩有四直心之相。何謂為四？所犯眾罪終不覆藏，向他發露心無蓋纏；若失國界身命財利，如是急事終不妄語，亦不餘言一切惡事；罵詈譭謗撾打繫縛種種傷害，受是苦時但自咎責，自依業報不瞋恨他；安住信力，若聞甚深難信佛法，自心清凈能悉

【現代漢語翻譯】現代漢語譯本對於諸位菩薩生起如同世尊一般的敬意，能夠在四方稱揚他們的名號；自己不喜愛小乘佛法，所教化的眾生都讓他們安住于無上菩提。迦葉（佛陀弟子名）！這就是菩薩的四種修行方法，使他們世世代代都不會失去菩提之心，乃至最終在菩提道場自然顯現。「再者，迦葉！菩薩有四種行為，會導致所產生的善法消滅而不增長。哪四種呢？以驕慢的心態讀誦修學路伽耶經（一種外道經典），貪圖供養而接近施主，詆譭其他菩薩，對於自己沒有聽聞過的經典違逆不信。迦葉！這就是菩薩的四種行為，會導致所產生的善法消滅而不增長。再者，迦葉！菩薩有四種行為，會導致所產生的善法增長而不失。哪四種呢？捨棄邪法，尋求正法經典，即六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）菩薩法藏；心中沒有驕慢，對於一切眾生謙卑恭敬；如法獲得佈施，知道適量知足；遠離不正當的謀生方式，安住于聖賢的種性，不揭露他人的過錯，不求他人的短處；如果對於諸法心不通達，就作這樣的想法：『佛法無量無邊，隨著眾生所喜愛的而為他們演說，只有佛陀才能完全瞭解，不是我所能理解的。』以佛陀的教誨為依據，不產生違逆之心。迦葉！這就是菩薩的四種行為，會導致所產生的善法增長而不失。「再者，迦葉！菩薩有四種彎曲的心態，應當遠離。哪四種呢？對於佛法心生疑惑後悔，對於其他眾生驕慢嗔恨，對於他人的供養生起嫉妒之心，呵斥辱罵菩薩，廣為宣揚他們的惡名。迦葉！這就是菩薩的四種彎曲心態，應當遠離。再者，迦葉！菩薩有四種正直的心相。哪四種呢？所犯下的罪過，最終都不會隱瞞，向他人坦白，心中沒有遮蓋和纏縛；如果失去國土、身命、財物利益，即使是這樣緊急的事情，也終究不會說妄語，也不會說其他一切惡事；遭受辱罵、譭謗、毆打、捆綁等各種傷害，承受這些痛苦的時候，只會責備自己，認為這是自己業報的體現，不會嗔恨他人；安住于信的力量，如果聽到甚深難以置信的佛法，自己的心能夠清凈地完全接受。

【English Translation】 English version To regard all Bodhisattvas with the respect one would have for the World Honored One, and to proclaim their names in all directions; not to delight in the Hinayana teachings, and to guide all beings they convert to abide in unsurpassed Bodhi. Kashyapa (name of a Buddha's disciple)! These are the four practices of a Bodhisattva, which ensure that they will not lose their Bodhi mind in any lifetime, and that they will naturally manifest in the Bodhi-mandala. Furthermore, Kashyapa! There are four practices of a Bodhisattva that cause the good dharmas they generate to diminish and not increase. What are the four? To read and study the Lokayata Sutras (a type of heterodox scripture) with an arrogant mind, to approach donors with a greedy mind for offerings, to slander other Bodhisattvas, and to oppose and disbelieve scriptures they have not heard before. Kashyapa! These are the four practices of a Bodhisattva that cause the good dharmas they generate to diminish and not increase. Furthermore, Kashyapa! There are four practices of a Bodhisattva that cause the good dharmas they generate to increase and not diminish. What are the four? To abandon heterodox teachings and seek the true scriptures, the Bodhisattva Dharma treasury of the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom); to have no arrogance in their hearts, and to be humble and respectful towards all beings; to receive offerings lawfully, knowing moderation and contentment; to abstain from improper means of livelihood, and to abide in the noble lineage, not exposing the faults of others, and not seeking the shortcomings of others; if they do not understand the dharmas, they should think: 'The Buddha's teachings are immeasurable, and are expounded according to what beings like, only the Buddha knows them completely, not me.' To take the Buddha's teachings as their basis, and not generate opposition. Kashyapa! These are the four practices of a Bodhisattva that cause the good dharmas they generate to increase and not diminish. Furthermore, Kashyapa! There are four crooked states of mind that a Bodhisattva should avoid. What are the four? To have doubts and regrets about the Buddha's teachings, to be arrogant and hateful towards other beings, to be jealous of the offerings others receive, and to scold and slander Bodhisattvas, spreading their bad names. Kashyapa! These are the four crooked states of mind that a Bodhisattva should avoid. Furthermore, Kashyapa! There are four signs of an upright mind in a Bodhisattva. What are the four? The offenses they commit will never be concealed, they will confess them to others, and their hearts will be free from concealment and entanglement; if they lose their country, life, wealth, or benefits, even in such urgent matters, they will never lie, nor will they speak any other evil words; when they are insulted, slandered, beaten, bound, or suffer various kinds of harm, they will only blame themselves, considering it a manifestation of their own karma, and will not hate others; they will abide in the power of faith, and if they hear the profound and difficult-to-believe Buddha's teachings, their minds will be pure and able to fully accept them.

受持。迦葉！是為菩薩有四直心之相。

「複次迦葉！菩薩有四敗壞之相。何謂為四？讀誦經典而生戲論不隨法行；不能奉順恭敬師長令心歡悅，損他供養；自違本誓而受信施；見善菩薩輕慢不敬。迦葉！是為菩薩有四敗壞之相。複次迦葉！菩薩有四善順之相。何謂為四？所未聞經聞便信受如所說行，依止於法不依言說；隨順師教能知意旨，易與言語所作皆善，不失師意；不退戒定，以調順心而受供養；見善菩薩恭敬愛樂，隨順善人稟受德行。迦葉！是為菩薩有四善順之相。

「複次迦葉！菩薩有四錯謬。何謂為四？不可信人與之同意，是菩薩謬；非器眾生說其深法，是菩薩謬；樂大乘者為贊小乘，是菩薩謬；若行施時但與持戒，供養善者不與惡人，是菩薩謬。迦葉！是為菩薩四謬。複次迦葉！菩薩有四正道。何謂為四？于諸眾生其心平等，普化眾生等以佛慧，于諸眾生平等說法，普令眾生等住正行。迦葉！是為菩薩有四正道。

「複次迦葉！菩薩有四非善知識非善等侶。何謂為四？求聲聞者但欲自利，求緣覺者喜樂少事，讀外經典路伽耶毗文辭嚴飾，所親近者但增世利不益法利。迦葉！是為菩薩有四非善知識非善等侶。複次迦葉！菩薩有四善知識四善等侶。何謂為四？諸來求者是善知識，佛道因

【現代漢語翻譯】現代漢語譯本受持。迦葉（Kasyapa，佛陀的弟子）！這就是菩薩的四種直心之相。

「再者，迦葉！菩薩有四種敗壞之相。哪四種呢？讀誦經典卻生出戲論，不按照佛法修行；不能奉順恭敬師長，使他們心生歡喜，反而損害他們的供養；違背自己最初的誓願而接受信徒的佈施；見到善菩薩就輕慢不敬。迦葉！這就是菩薩的四種敗壞之相。再者，迦葉！菩薩有四種善順之相。哪四種呢？對於沒有聽聞過的佛經，一聽聞就信受，並且按照所說的去修行，依止佛法而不依止言語；隨順師長的教導，能夠理解他們的意旨，容易溝通，所作所為都善，不違背師長的意願；不退失戒律和禪定，以調柔的心接受供養；見到善菩薩就恭敬愛樂，隨順善人，接受他們的德行。迦葉！這就是菩薩的四種善順之相。

「再者，迦葉！菩薩有四種錯謬。哪四種呢？與不可信任的人同心同德，這是菩薩的錯謬；對不適合接受佛法的人說深奧的佛法，這是菩薩的錯謬；喜歡大乘佛法的人卻讚揚小乘佛法，這是菩薩的錯謬；如果行佈施時只給持戒的人，供養善人而不給惡人，這是菩薩的錯謬。迦葉！這就是菩薩的四種錯謬。再者，迦葉！菩薩有四種正道。哪四種呢？對於一切眾生，心懷平等，普遍教化眾生，使他們都具有佛的智慧，對於一切眾生平等說法，普遍使眾生都安住于正行。迦葉！這就是菩薩的四種正道。

「再者，迦葉！菩薩有四種非善知識、非善等侶。哪四種呢？追求聲聞乘（Sravaka-yana，小乘佛教，以自我解脫為目標）的人只求自己利益，追求緣覺乘（Pratyekabuddha-yana，小乘佛教，不依賴他人教導而自我開悟）的人喜歡清靜少事，讀外道經典，如路伽耶毗（Lokāyata，古印度唯物主義哲學）的文辭華麗，所親近的人只增加世俗的利益而不增加佛法的利益。迦葉！這就是菩薩的四種非善知識、非善等侶。再者，迦葉！菩薩有四種善知識、四種善等侶。哪四種呢？所有來求法的人都是善知識，佛道的原因

【English Translation】 English version To uphold. Kasyapa (a disciple of the Buddha)! These are the four characteristics of a Bodhisattva's straightforward mind.

Furthermore, Kasyapa! A Bodhisattva has four aspects of degeneration. What are the four? Reading and reciting scriptures but giving rise to frivolous discussions and not practicing according to the Dharma; not being able to respectfully obey and please teachers, instead harming their offerings; violating one's original vows and accepting donations; looking down upon and disrespecting virtuous Bodhisattvas. Kasyapa! These are the four aspects of a Bodhisattva's degeneration. Furthermore, Kasyapa! A Bodhisattva has four aspects of virtuous compliance. What are the four? Upon hearing scriptures that have not been heard before, immediately believing and accepting them, and practicing as instructed, relying on the Dharma and not on words; complying with the teachings of teachers, being able to understand their intentions, being easy to communicate with, doing everything well, and not going against the teachers' wishes; not regressing in precepts and meditation, accepting offerings with a tamed mind; seeing virtuous Bodhisattvas with respect and love, complying with virtuous people, and receiving their virtues. Kasyapa! These are the four aspects of a Bodhisattva's virtuous compliance.

Furthermore, Kasyapa! A Bodhisattva has four kinds of errors. What are the four? Being of one mind with untrustworthy people, this is a Bodhisattva's error; speaking profound Dharma to beings who are not suitable to receive it, this is a Bodhisattva's error; praising the Hinayana (Small Vehicle, a branch of Buddhism focused on individual liberation) while liking the Mahayana (Great Vehicle, a branch of Buddhism focused on universal liberation), this is a Bodhisattva's error; if when giving alms, one only gives to those who uphold precepts, offering to virtuous people but not to evil people, this is a Bodhisattva's error. Kasyapa! These are the four errors of a Bodhisattva. Furthermore, Kasyapa! A Bodhisattva has four right paths. What are the four? Having an equal mind towards all beings, universally transforming beings, equally giving them the wisdom of the Buddha, equally speaking the Dharma to all beings, universally enabling beings to dwell in right practice. Kasyapa! These are the four right paths of a Bodhisattva.

Furthermore, Kasyapa! A Bodhisattva has four kinds of non-virtuous teachers and non-virtuous companions. What are the four? Those who seek the Sravaka-yana (the Vehicle of Hearers, a branch of Hinayana Buddhism focused on individual liberation) only seek their own benefit, those who seek the Pratyekabuddha-yana (the Vehicle of Solitary Buddhas, a branch of Hinayana Buddhism focused on individual enlightenment without a teacher) like to be quiet and have few affairs, those who read external scriptures, such as the Lokāyata (ancient Indian materialism) with its ornate language, those who are close only increase worldly benefits and not the benefits of the Dharma. Kasyapa! These are the four kinds of non-virtuous teachers and non-virtuous companions of a Bodhisattva. Furthermore, Kasyapa! A Bodhisattva has four kinds of virtuous teachers and four kinds of virtuous companions. What are the four? All those who come seeking the Dharma are virtuous teachers, the cause of the Buddha's path

緣故；能說法者是善知識，生智慧故；能教他人令出家者是善知識，增長善法故；諸佛世尊是善知識，增長一切諸佛法故。迦葉！是為菩薩四善知識四善等侶。

「複次迦葉！菩薩有四非菩薩而似菩薩。何謂為四？貪求利養而不求法，貪求名稱不求福德，貪求自樂不救眾生以滅苦法，樂聚徒眾不樂遠離。迦葉！是為四非菩薩而似菩薩。複次迦葉！菩薩有四真實菩薩。何謂為四？能信解空亦信業報；知一切法無有吾我，而於眾生起大悲心；深樂涅槃而游生死；所作行施皆為眾生不求果報。迦葉！是為四種真實菩薩福德。

「複次迦葉！菩薩有四大藏。何謂為四？若有菩薩值遇諸佛，能聞六波羅蜜及其義解，以無礙心視說法者，樂遠離行心無懈怠。迦葉！是為菩薩有四大藏。

「複次迦葉！菩薩有四法能過魔事。何謂為四？常不捨離菩提之心，于諸眾生心無恚礙；覺諸知見；心不輕賤一切眾生。迦葉！是為菩薩四法能過魔事。

「複次迦葉！菩薩有四法攝諸善根。何謂為四？在空閑處離諂曲心，諸眾生中行四攝法而不求報，為求法故不惜身命，修諸善根心無厭足。迦葉！是為菩薩四法攝諸善根。

「複次迦葉！菩薩有四無量福德莊嚴。何謂為四？以清凈心而行法施，于破戒人生大悲心，于

【現代漢語翻譯】現代漢語譯本原因在於：能夠說法的人是善知識（kalyāṇa-mitra），因為他們能使人產生智慧；能夠教導他人出家的人是善知識，因為他們能增長善法；諸佛世尊是善知識，因為他們能增長一切諸佛的法。迦葉（Kāśyapa）！這就是菩薩的四種善知識和四種善友。再者，迦葉！菩薩有四種不是菩薩卻像菩薩的人。哪四種呢？貪求利養而不求法，貪求名聲而不求福德，貪求自己快樂而不救度眾生脫離苦難，喜歡聚集徒眾而不喜歡遠離喧囂。迦葉！這就是四種不是菩薩卻像菩薩的人。再者，迦葉！菩薩有四種真實的菩薩。哪四種呢？能夠相信並理解空性（śūnyatā），也相信業報（karma-phala）；知道一切法沒有『我』（ātman）和『我所』（ātmanīya），卻對眾生生起大悲心；深深喜愛涅槃（nirvāṇa）卻在生死（saṃsāra）中游化；所做的一切佈施都是爲了眾生，不求回報。迦葉！這就是四種真實菩薩的福德。再者，迦葉！菩薩有四大寶藏。哪四大寶藏呢？如果菩薩遇到諸佛，能夠聽聞六波羅蜜（ṣaṭ pāramitā）及其含義，以無礙的心看待說法者，喜歡遠離喧囂，修行時內心沒有懈怠。迦葉！這就是菩薩的四大寶藏。再者，迦葉！菩薩有四種法能夠超越魔事（māra-karma）。哪四種呢？常常不捨棄菩提心（bodhicitta），對於一切眾生內心沒有嗔恨和障礙；覺悟一切知見；內心不輕視一切眾生。迦葉！這就是菩薩的四種能夠超越魔事的法。再者，迦葉！菩薩有四種法能夠攝取一切善根（kuśala-mūla）。哪四種呢？在空閑的地方遠離諂媚虛偽的心，在眾生中實行四攝法（catvāri saṃgrahavastūni）而不求回報，爲了求法而不惜身命，修習一切善根內心沒有厭倦。迦葉！這就是菩薩的四種能夠攝取一切善根的法。再者，迦葉！菩薩有四種無量福德的莊嚴。哪四種呢？以清凈的心行法佈施，對於破戒的人產生大悲心，對於

【English Translation】 English version The reason is: those who can preach the Dharma are good teachers (kalyāṇa-mitra), because they can generate wisdom; those who can teach others to leave home are good teachers, because they can increase good dharmas; all Buddhas, the World Honored Ones, are good teachers, because they can increase all the dharmas of the Buddhas. Kāśyapa! These are the four good teachers and four good companions of a Bodhisattva. Furthermore, Kāśyapa! There are four types of people who are not Bodhisattvas but resemble Bodhisattvas. What are the four? They seek profit and offerings but do not seek the Dharma; they seek fame but do not seek merit; they seek their own pleasure but do not save sentient beings from suffering; they like to gather followers but do not like to be secluded. Kāśyapa! These are the four types of people who are not Bodhisattvas but resemble Bodhisattvas. Furthermore, Kāśyapa! There are four types of true Bodhisattvas. What are the four? They can believe and understand emptiness (śūnyatā), and also believe in karmic retribution (karma-phala); they know that all dharmas have no 'self' (ātman) and 'belonging to self' (ātmanīya), yet they generate great compassion for sentient beings; they deeply love nirvana (nirvāṇa) but wander in samsara (saṃsāra); all the giving they do is for the sake of sentient beings, without seeking reward. Kāśyapa! These are the merits of the four types of true Bodhisattvas. Furthermore, Kāśyapa! Bodhisattvas have four great treasures. What are the four great treasures? If a Bodhisattva encounters Buddhas, is able to hear the six perfections (ṣaṭ pāramitā) and their meanings, views the preachers with an unobstructed mind, likes to be secluded, and has no laziness in their practice. Kāśyapa! These are the four great treasures of a Bodhisattva. Furthermore, Kāśyapa! Bodhisattvas have four dharmas that can overcome demonic activities (māra-karma). What are the four? They constantly do not abandon the mind of enlightenment (bodhicitta), their minds have no hatred or obstacles towards all sentient beings; they awaken to all views; their minds do not look down upon any sentient beings. Kāśyapa! These are the four dharmas of a Bodhisattva that can overcome demonic activities. Furthermore, Kāśyapa! Bodhisattvas have four dharmas that can gather all good roots (kuśala-mūla). What are the four? In secluded places, they are far from flattering and deceitful minds; among sentient beings, they practice the four means of gathering (catvāri saṃgrahavastūni) without seeking reward; for the sake of seeking the Dharma, they do not cherish their lives; they cultivate all good roots without being weary. Kāśyapa! These are the four dharmas of a Bodhisattva that can gather all good roots. Furthermore, Kāśyapa! Bodhisattvas have four immeasurable merits of adornment. What are the four? They practice Dharma giving with a pure mind, they generate great compassion for those who have broken precepts, they

諸眾生中稱揚讚歎菩提之心，于諸下劣修習忍辱。迦葉！是為菩薩有四無量福德莊嚴。

「複次迦葉！名菩薩者，不但名字為菩薩也，能行善法行平等心名為菩薩。略說成就三十二法，名為菩薩。何謂三十二法？常為眾生深求安樂，皆令得住一切智中，心不憎惡他人智慧，破壞憍慢深樂佛道，愛敬無虛親厚究竟，于怨親中其心同等至於涅槃，言常含笑先意問訊，所為事業終不中息，普為眾生等行大悲，心無疲倦多聞無厭，自求己過不說他短，以菩提心行諸威儀，所行惠施不求其報，不依生處而行持戒，諸眾生中行無礙忍，為修一切諸善根故勤行精進，離生無色而起禪定，行方便慧，應四攝法，善惡眾生慈心無畏，一心聽法心住遠離，心不樂著世間眾事，不貪小乘，于大乘中常見大利，離惡知識親近善友，成四梵行，遊戲五通，常依真智，于諸眾生邪行正行俱不捨棄，言常決定，貴真實法，一切所作菩提為首。如是迦葉！若人有此三十二法，名為菩薩。

「複次迦葉！菩薩福德無量無邊，當以譬喻因緣故知。迦葉！譬如一切大地，眾生所用，無分別心不求其報。菩薩亦爾，從初發心至坐道場，一切眾生皆蒙利益，心無分別不求其報。迦葉！譬如一切水種，百穀藥木皆得增長。菩薩亦爾，自心凈故，慈悲普覆

【現代漢語翻譯】現代漢語譯本在所有眾生中，稱揚讚歎菩提之心（覺悟之心），對於那些低劣的眾生修習忍辱。迦葉（佛陀弟子名）！這就是菩薩所擁有的四種無量福德莊嚴。『再者，迦葉！所謂菩薩，不僅僅是名字叫做菩薩，能夠行善法、行平等心才稱為菩薩。簡略地說，成就三十二種法，才稱為菩薩。哪三十二種法呢？常常爲了眾生深切地尋求安樂，使他們都能夠安住於一切智（佛的智慧）中，心中不憎恨他人的智慧，破除驕慢，深深地喜愛佛道，愛敬他人真實而親厚，對於怨恨和親近的人都以平等心對待，直至涅槃（解脫），說話時常面帶笑容，先主動問候，所做的事業從不停止，普遍地為眾生平等地行大悲心，心中沒有疲倦，廣聞佛法而不厭倦，自我反省自己的過錯而不說別人的短處，以菩提心來行持各種威儀，所行的佈施不求回報，不執著于出生之處而持守戒律，在所有眾生中行無礙的忍辱，爲了修習一切善根而勤奮精進，遠離色界和無色界的執著而修習禪定，行方便智慧，應行四攝法（佈施、愛語、利行、同事），對於善惡眾生都以慈悲心對待而無所畏懼，一心聽聞佛法，心安住于遠離世俗，心中不貪戀世間俗事，不貪求小乘（聲聞、緣覺的解脫道），在大乘（菩薩道）中常見大利益，遠離惡知識而親近善友，成就四梵行（慈、悲、喜、舍），遊戲於五神通，常常依止真智（真實的智慧），對於眾生無論是邪行還是正行都不捨棄，說話時常堅定，珍視真實的佛法，一切所作都以菩提為首要。像這樣，迦葉！如果有人具備這三十二種法，就稱為菩薩。』『再者，迦葉！菩薩的福德無量無邊，應當通過譬喻因緣來了解。迦葉！譬如一切大地，為眾生所用，沒有分別心，不求回報。菩薩也是這樣，從最初發心到成就佛道，一切眾生都蒙受利益，心中沒有分別，不求回報。迦葉！譬如一切水種，百穀藥木都得以生長。菩薩也是這樣，因為自己心清凈的緣故，慈悲普覆一切眾生。』

【English Translation】 English version Among all living beings, they praise and extol the Bodhi mind (the mind of enlightenment), and practice patience towards those who are inferior. Kashyapa (name of a Buddha's disciple)! These are the four immeasurable meritorious adornments of a Bodhisattva. 'Furthermore, Kashyapa! A Bodhisattva is not merely one who is called a Bodhisattva in name, but one who is able to practice good deeds and maintain an equal mind. Briefly speaking, one who accomplishes thirty-two dharmas is called a Bodhisattva. What are these thirty-two dharmas? They constantly seek profound peace and happiness for all beings, enabling them to dwell in all-knowing wisdom (Buddha's wisdom), without hating the wisdom of others, destroying arrogance, deeply delighting in the Buddha's path, loving and respecting others with sincerity and kindness, treating both enemies and loved ones with equanimity until Nirvana (liberation), always speaking with a smile, taking the initiative to greet others, never ceasing in their endeavors, universally practicing great compassion for all beings, without weariness in their hearts, listening to the Dharma extensively without satiety, reflecting on their own faults without speaking of others' shortcomings, conducting themselves with proper decorum with the Bodhi mind, giving without seeking reward, upholding precepts without attachment to their place of birth, practicing unobstructed patience among all beings, diligently striving to cultivate all good roots, abandoning attachments to the realms of form and formlessness to practice meditation, practicing skillful wisdom, applying the four means of attraction (giving, kind speech, beneficial action, and cooperation), treating both good and evil beings with fearless compassion, listening to the Dharma with a focused mind, dwelling in detachment, not craving worldly affairs, not desiring the small vehicle (the path of Sravakas and Pratyekabuddhas), seeing great benefit in the Mahayana (Bodhisattva path), avoiding evil companions and associating with good friends, accomplishing the four Brahma Viharas (loving-kindness, compassion, joy, and equanimity), playing with the five supernormal powers, always relying on true wisdom, not abandoning beings whether they are practicing right or wrong, speaking with determination, valuing the true Dharma, and making Bodhi the foremost in all their actions. Thus, Kashyapa! If one possesses these thirty-two dharmas, they are called a Bodhisattva.' 'Furthermore, Kashyapa! The merits of a Bodhisattva are immeasurable and boundless, and should be understood through metaphors and causes. Kashyapa! For example, all the earth is used by living beings, without discrimination and without seeking reward. Likewise, a Bodhisattva, from the initial aspiration to the attainment of Buddhahood, benefits all beings, without discrimination and without seeking reward. Kashyapa! For example, all water sources, grains, and medicinal plants are able to grow. Likewise, a Bodhisattva, because of their pure mind, universally covers all beings with compassion.'

一切眾生，皆令增長一切善法。迦葉！譬如一切火種，皆能成熟百穀果實。菩薩智慧亦復如是，皆能成熟一切善法。迦葉！譬如一切風種，皆能成立一切世界。菩薩方便亦復如是，皆能成立一切佛法。迦葉！譬如月初生時，光明形色日日增長。菩薩凈心亦復如是，一切善法日日增長。迦葉！譬如日之初出一時放光，普為一切眾生照明。菩薩亦爾，放智慧光一時普照一切眾生。迦葉！譬如師子獸王，隨所至處不驚不畏。菩薩亦爾，清凈持戒真實智慧，隨所住處不驚不畏。迦葉！譬如善調象王，能辦大事身不疲極。菩薩亦爾，善調心故，能為眾生作大利益心無疲倦。迦葉！譬如有諸蓮花，生於水中水不能著。菩薩亦爾，生於世間而世間法所不能污。迦葉！譬如有人伐樹，根在還生。菩薩亦爾，方便力故雖斷結使，有善根愛還生三界。迦葉！譬如諸方流水，入大海已皆為一味。菩薩亦爾，以種種門集諸善根，迴向阿耨多羅三藐三菩提，皆為一味。迦葉！譬如須彌山王，忉利諸天及四天王皆依止住。菩薩菩提心亦復如是，為薩婆若所依止住。迦葉！譬如有大國王，以臣力故能辦國事。菩薩智慧亦復如是，方便力故皆能成辦一切佛事。迦葉！譬如天晴明時，凈無雲翳必無雨相。寡聞菩薩無法雨相，亦復如是。迦葉！譬如天陰雲時

，必能降雨充足眾生。菩薩亦爾，從大悲云起大法雨利益眾生。迦葉！譬如隨轉輪王，所出之處則有七寶。如是迦葉！菩薩出時，三十七品現於世間。迦葉！譬如隨摩尼珠，所在之處則有無量金銀珍寶。菩薩亦爾，隨所出處則有無量百千聲聞辟支佛寶。迦葉！譬如忉利諸天入同等園，所用之物皆悉同等。菩薩亦爾，真凈心故，于眾生中平等教化。迦葉！譬如咒術藥力，毒不害人。菩薩結毒亦復如是，智慧力故不墮惡道。迦葉！譬如諸大城中所棄糞穢，若置甘蔗蒲桃田中則有利益。菩薩結使亦復如是，所有遺余皆是利益薩婆若因緣故。

「如是迦葉！菩薩欲學是寶積經者，應修習正觀諸法。云何為正觀？所謂真實思惟諸法。真實正觀者，不觀我人眾生壽命，是名中道真實正觀。複次迦葉！真實觀者，觀色非常亦非無常，觀受想行識非常亦非無常，是名中道真實正觀。複次迦葉！真實觀者，觀地種非常亦非無常，觀水、火、風種非常亦非無常，是名中道真實正觀。所以者何？以常是一邊、無，常是一邊，常無常是中無色無形無明無知，是名中道諸法實觀。我是一邊、無我是一邊，我無我是中無色無形無明無知，是名中道諸法實觀。複次迦葉！若心有實是為一邊，若心非實是為一邊，若無心識亦無心數法，是名中道諸

【現代漢語翻譯】現代漢語譯本：必能降下充足的雨水滋養眾生。菩薩也是如此，從大悲的雲朵中降下大法雨，利益眾生。迦葉！譬如跟隨轉輪聖王，他所到之處就會出現七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰）。就像這樣，迦葉！菩薩出現時，三十七道品（指四念處、四正勤、四如意足、五根、五力、七覺支、八正道）就會顯現在世間。迦葉！譬如跟隨摩尼寶珠，它所在之處就會有無量的金銀珍寶。菩薩也是如此，他所出現的地方就會有無量百千的聲聞（指聽聞佛陀教誨而修行的人）、辟支佛（指不需佛陀教導，自己開悟的人）的珍寶。迦葉！譬如忉利天（指欲界六天中的第二天）的諸天進入同等園林，他們所用的物品都完全相同。菩薩也是如此，因為有真誠清凈的心，所以在眾生中平等地教化。迦葉！譬如咒術和藥物的力量，毒藥不能傷害人。菩薩的煩惱結縛也是如此，因為有智慧的力量，所以不會墮入惡道。迦葉！譬如各大城市中被丟棄的糞便污穢，如果放在甘蔗和葡萄田中就會有益處。菩薩的煩惱結縛也是如此，所有遺留的殘餘都是爲了成就一切智（薩婆若）的因緣。就像這樣，迦葉！菩薩如果想要學習這部《寶積經》，就應該修習正確的觀察諸法。什麼是正確的觀察呢？就是真實地思維諸法。真實的正確觀察，是不觀察我、人、眾生、壽命，這叫做中道的真實正觀。再次，迦葉！真實的觀察，是觀察色（指物質現象）不是常住的，也不是無常的；觀察受、想、行、識（指精神現象）不是常住的，也不是無常的，這叫做中道的真實正觀。再次，迦葉！真實的觀察，是觀察地種（指地大）不是常住的，也不是無常的；觀察水、火、風種（指水大、火大、風大）不是常住的，也不是無常的，這叫做中道的真實正觀。為什麼呢？因為常是一邊，無常是一邊，常與無常是中道，沒有顏色、沒有形狀、沒有光明、沒有知覺，這叫做中道諸法實觀。我是一邊，無我是一邊，我與無我是中道，沒有顏色、沒有形狀、沒有光明、沒有知覺，這叫做中道諸法實觀。再次，迦葉！如果心是真實的，這是一種邊見；如果心不是真實的，這是一種邊見；如果既沒有心識也沒有心數法，這叫做中道諸法實觀。

【English Translation】 English version: will surely bring sufficient rain to nourish all beings. Bodhisattvas are also like this, from the clouds of great compassion, they send down the great Dharma rain to benefit all beings. Kashyapa! It is like following a Chakravartin king (a universal monarch), wherever he goes, there will be seven treasures (gold, silver, lapis lazuli, carnelian, agate, pearl, and coral). Just like that, Kashyapa! When a Bodhisattva appears, the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path) will manifest in the world. Kashyapa! It is like following a Mani jewel, wherever it is, there will be immeasurable gold, silver, and precious treasures. Bodhisattvas are also like this, wherever they appear, there will be immeasurable hundreds of thousands of Shravakas (those who hear the Buddha's teachings and practice), and Pratyekabuddhas (those who attain enlightenment on their own without a teacher). Kashyapa! It is like the gods of Trayastrimsha Heaven (the second heaven of the desire realm) entering the same garden, all the things they use are exactly the same. Bodhisattvas are also like this, because they have a true and pure heart, they teach all beings equally. Kashyapa! It is like the power of spells and medicine, poison cannot harm people. The afflictions of Bodhisattvas are also like this, because of the power of wisdom, they will not fall into evil paths. Kashyapa! It is like the discarded filth in the great cities, if placed in sugarcane and grape fields, it will be beneficial. The afflictions of Bodhisattvas are also like this, all the remaining residues are for the cause of achieving all-knowing wisdom (Sarvajna). Just like that, Kashyapa! If a Bodhisattva wants to study this 'Ratnakuta Sutra', they should practice the correct observation of all dharmas. What is correct observation? It is to truly contemplate all dharmas. True correct observation is not to observe self, person, sentient beings, or lifespan, this is called the middle way of true correct observation. Furthermore, Kashyapa! True observation is to observe that form (material phenomena) is neither permanent nor impermanent; to observe that feeling, perception, volition, and consciousness (mental phenomena) are neither permanent nor impermanent, this is called the middle way of true correct observation. Furthermore, Kashyapa! True observation is to observe that the earth element is neither permanent nor impermanent; to observe that the water, fire, and wind elements are neither permanent nor impermanent, this is called the middle way of true correct observation. Why is that? Because permanence is one extreme, impermanence is one extreme, permanence and impermanence are the middle way, without color, without form, without light, without awareness, this is called the true observation of all dharmas in the middle way. Self is one extreme, no-self is one extreme, self and no-self are the middle way, without color, without form, without light, without awareness, this is called the true observation of all dharmas in the middle way. Furthermore, Kashyapa! If the mind is real, this is one extreme; if the mind is not real, this is one extreme; if there is neither mind nor mental factors, this is called the middle way of all dharmas.

法實觀。如是善法不善法、世法出世法、有罪法無罪法、有漏法無漏法、有為法無為法，乃至有垢法無垢法，亦復如是離於二邊，而不可受亦不可說，是名中道諸法實觀。複次迦葉！有是一邊、無是一邊，有無中間無色無形無明無知，是名中道諸法實觀。

「複次迦葉！我所說法十二因緣，無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱。如是因緣，但為整合是大苦聚。若無明滅則行滅、行滅故識滅、識滅故名色滅、名色滅故六入滅、六入滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故如是老死憂悲眾惱大苦皆滅。明與無明無二無別，如是知者，是名中道諸法實觀。如是行及非行、識及所識、名色可見及不可見、諸六入處及六神通、觸及所觸、受與受滅、愛與愛滅、取與取滅、有與有滅、生與生滅、老死與老死滅，是皆無二無別，如是知者，是名中道諸法實觀。

「複次迦葉！真實觀者，不以空故令諸法空，但法性自空。不以無相故令法無相，但法自無相。不以無愿令法無愿，但法自無愿。不以無起無生無我無取無性故令法無起無取無性，但法自無起無取無性。如是觀者是名實觀。複次迦葉！非

無人故名曰為空，但空自空。前際空、后際空、中際亦空，當依于空莫依於人。若以得空便依于空，是于佛法則為退墮。如是迦葉！寧起我見積若須彌，非以空見起增上慢。所以者何？一切諸見以空得脫，若起空見則不可除。迦葉！譬如醫師授藥令病擾動，是藥在內而不出者。于意云何？如是病人寧得差不？」

「不也。世尊！是藥不出，其病轉增。」

「如是迦葉！一切諸見唯空能滅，若起空見則不可除。譬如有人怖畏虛空，悲嗥椎胸作如是言：『我舍虛空。』于意云何？是虛空者可舍離不？」

「不也。世尊！」

「如是迦葉！若畏空法，我說是人狂亂失心。所以者何？常行空中而畏於空。譬如畫師自手畫作夜叉鬼像，見已怖畏迷悶躄地。一切凡夫亦復如是，自造色聲香味觸故，往來生死受諸苦惱而不自覺。譬如幻師作幻人已還自殘食。行道比丘亦復如是，有所觀法皆空皆寂無有堅固，是觀亦空。迦葉！譬如兩木相磨便有火生，還燒是木。如是迦葉！真實觀故生聖智慧，聖智生已還燒實觀。譬如然燈，一切黑闇皆自無有，無所從來去無所至，非東方來，去亦不至南西北方四維上下，不從彼來去亦不至。而此燈明無有是念：『我能滅闇。』但因燈明法自無闇，明闇俱空無作無取。如是迦葉

【現代漢語翻譯】現代漢語譯本：因為沒有實體，所以稱之為空，但空本身也是空的。過去是空，未來是空，現在也是空，應當依賴於空，而不是依賴於人。如果因為理解了空就執著于空，這對於佛法來說就是退步。迦葉！寧願生起像須彌山一樣大的我見，也不要因為空見而生起增上慢。為什麼呢？一切的見解都可以通過空來解脫，如果生起空見就無法去除。迦葉！比如醫生給病人吃藥，讓病癥有所擾動，如果藥在體內而不排出，你認為怎麼樣？這樣的病人能好嗎？『不能。世尊！藥不排出，病情會更加嚴重。』『迦葉！一切的見解只有空才能滅除，如果生起空見就無法去除。比如有人害怕虛空，悲傷地大喊大叫，捶胸頓足地說：『我要捨棄虛空。』你認為怎麼樣？這虛空可以被捨棄嗎？』『不能。世尊！』『迦葉！如果害怕空法，我說這個人是瘋狂失了心。為什麼呢？他一直行走在空中，卻害怕空。比如一個畫家自己畫了一個夜叉鬼的像，看到后害怕得昏倒在地。一切凡夫也是這樣，自己造作了色、聲、香、味、觸，在生死中往來，遭受各種苦惱而不自覺。比如一個幻術師變出幻人後又自己殘食。修道的比丘也是這樣，所觀察到的法都是空寂的，沒有堅固的實體，這種觀察也是空的。迦葉！比如兩塊木頭互相摩擦就會生火，火又會燒掉木頭。迦葉！真實的觀察會產生聖智慧，聖智慧產生后又會燒掉真實的觀察。比如點燃燈，一切黑暗都會自然消失，沒有從哪裡來，也沒有到哪裡去，不是從東方來，也不是到南方、西方、北方、四維、上下，不從那裡來，也不到那裡去。而這燈光沒有這樣的想法：『我能滅除黑暗。』只是因為燈光，法自然就沒有了黑暗，光明和黑暗都是空的，沒有造作，也沒有執取。迦葉！』

【English Translation】 English version: Because there is no substance, it is called emptiness, but emptiness itself is also empty. The past is empty, the future is empty, and the present is also empty. One should rely on emptiness, not on people. If one clings to emptiness after understanding it, it is a regression in the Dharma. Kasyapa! It is better to have a self-view as large as Mount Sumeru than to develop arrogance based on the view of emptiness. Why? All views can be liberated through emptiness, but if one develops a view of emptiness, it cannot be removed. Kasyapa! For example, a doctor gives medicine to a patient, causing the illness to stir, but if the medicine stays inside and is not expelled, what do you think? Can such a patient recover? 'No, World Honored One! If the medicine is not expelled, the illness will worsen.' 'Kasyapa! All views can only be extinguished by emptiness, but if one develops a view of emptiness, it cannot be removed. For example, someone is afraid of the void, crying and wailing, beating their chest, and saying, 'I want to abandon the void.' What do you think? Can this void be abandoned?' 'No, World Honored One!' 'Kasyapa! If one is afraid of the Dharma of emptiness, I say that person is mad and has lost their mind. Why? They are always walking in emptiness, yet they are afraid of emptiness. For example, a painter draws a picture of a Yaksha (a type of demon) with their own hand, and upon seeing it, they are so frightened that they faint and fall to the ground. All ordinary people are also like this, creating forms, sounds, smells, tastes, and touches, wandering in birth and death, suffering various afflictions without realizing it. For example, a magician creates an illusion of a person and then devours it themselves. A Bhikkhu (monk) practicing the path is also like this, all the dharmas they observe are empty and still, without any solid substance, and this observation is also empty. Kasyapa! For example, when two pieces of wood rub against each other, fire is produced, and the fire then burns the wood. Kasyapa! True observation gives rise to sacred wisdom, and once sacred wisdom arises, it burns away the true observation. For example, when a lamp is lit, all darkness naturally disappears, not coming from anywhere, nor going anywhere, not coming from the east, nor going to the south, west, north, the four intermediate directions, above or below, not coming from there, nor going there. And this light does not have the thought: 'I can extinguish the darkness.' It is simply because of the light that darkness naturally ceases to exist. Light and darkness are both empty, without creation or grasping. Kasyapa!'

！實智慧生、無智便滅，智與無智二相俱空無作無取。迦葉！譬如千歲冥室未曾見明。若然燈時，于意云何？闇寧有，念：『我久住此不欲去耶？』」

「不也。世尊！若然燈時是闇無力，而不欲去必當磨滅。」

「如是迦葉！百千萬劫久習結業，以一實觀即皆消滅。其燈明者，聖智慧是。其黑闇者，諸結業是。迦葉！譬如種在空中而能生長，從本已來無有是處。菩薩取證亦復如是，增長佛法終無是處。迦葉！譬如種在良田則能生長。如是迦葉！菩薩亦爾，有諸結使離世間法能長佛法。迦葉！譬如高原陸地不生蓮花。菩薩亦復如是，于無為中不生佛法。迦葉！譬如卑濕淤泥中乃生蓮花。菩薩亦爾，生死淤泥邪定眾生能生佛法。迦葉！譬如有四大海滿中生蘇。菩薩有為善根甚多無量，亦復如是。迦葉！譬如若破一毛以為百分，以一分毛取海一渧，一切聲聞有為善根亦復如是。迦葉！譬如小芥子孔所有虛空，一切聲聞有為智慧亦復如是。迦葉！譬如十方虛空無量無邊！菩薩有為智慧甚多為力無量，亦復如是。迦葉！譬如剎利大王有大夫人，與貧賤通懷妊生子。于意云何？是王子不？」

「不也。世尊！」

「如是迦葉！我聲聞眾亦復如是，雖為同證以法性生，不名如來真實佛子。迦葉！譬如剎利

【現代漢語翻譯】現代漢語譯本：'真正的智慧產生，沒有智慧就消滅，智慧和沒有智慧這兩種狀態都是空無，既不產生也不執取。迦葉（佛陀弟子名）！譬如一個千年黑暗的房間從未見過光明。如果點燃燈火，你認為如何？黑暗會想：『我在這裡住了很久，不想離開嗎？』『不會的，世尊！如果點燃燈火，黑暗就無力存在，不想離開也必然會消滅。』『迦葉！就像這樣，百千萬劫以來長期積累的煩惱業力，通過一次真實的觀照就能全部消滅。燈火的光明，象徵著聖者的智慧。黑暗，象徵著各種煩惱業力。迦葉！譬如種子種在空中卻能生長，從根本上來說是不可能的。菩薩如果執著于證悟，想要增長佛法也是不可能的。迦葉！譬如種子種在良田里就能生長。迦葉！菩薩也是這樣，有了各種煩惱，脫離世俗的束縛，才能增長佛法。迦葉！譬如高原陸地上不會生長蓮花。菩薩也是這樣，在無為的境界中不會產生佛法。迦葉！譬如在低窪潮濕的淤泥中才能生長蓮花。菩薩也是這樣，在生死輪迴的淤泥中，在邪見眾生中才能產生佛法。迦葉！譬如四大海中充滿了酥油。菩薩所擁有的有為善根非常多，無量無邊，也是這樣。迦葉！譬如把一根毛髮分成一百份，用其中一份毛髮取一滴海水，一切聲聞（小乘修行者）所擁有的有為善根也是這樣。迦葉！譬如小芥子孔中的虛空，一切聲聞所擁有的有為智慧也是這樣。迦葉！譬如十方虛空無量無邊！菩薩所擁有的有為智慧非常多，力量無量，也是這樣。迦葉！譬如剎利（貴族）大王有一位王后，卻與貧賤之人通姦懷孕生子。你認為如何？這個孩子是王子嗎？』『不是的，世尊！』『迦葉！我的聲聞弟子也是這樣，雖然他們也證悟了，也從法性中產生，但不能稱為如來（佛陀）真正的佛子。迦葉！譬如剎利（貴族）

【English Translation】 English version: 'Real wisdom arises, and without wisdom, it ceases. Both wisdom and the absence of wisdom are empty, without creation or grasping. Kashyapa (name of a Buddha's disciple)! It is like a thousand-year-old dark room that has never seen light. If a lamp is lit, what do you think? Would the darkness think, 『I have stayed here for a long time and do not want to leave?』『No, World Honored One! If a lamp is lit, the darkness has no power, and even if it does not want to leave, it will surely be extinguished.』『Just so, Kashyapa! The accumulated karmic actions of hundreds of thousands of kalpas (eons) can be completely eliminated with one true observation. The light of the lamp symbolizes the wisdom of the saints. The darkness symbolizes the various karmic actions of afflictions. Kashyapa! It is like a seed planted in the air that can grow, which is fundamentally impossible. If a Bodhisattva (one who seeks enlightenment) clings to enlightenment, it is also impossible to increase the Dharma (Buddhist teachings). Kashyapa! It is like a seed planted in fertile soil that can grow. Kashyapa! Bodhisattvas are also like this; with various afflictions, by breaking free from worldly attachments, they can grow the Dharma. Kashyapa! It is like a lotus flower that does not grow on a high plateau. Bodhisattvas are also like this; in the realm of non-action, they do not produce the Dharma. Kashyapa! It is like a lotus flower that grows in low, damp mud. Bodhisattvas are also like this; in the mud of birth and death, among those with wrong views, they can produce the Dharma. Kashyapa! It is like the four great oceans filled with ghee. The meritorious roots of Bodhisattvas are very numerous and immeasurable, and it is like this. Kashyapa! It is like breaking a hair into a hundred parts, and using one part of the hair to take a drop of seawater; all the meritorious roots of the Shravakas (Hinayana practitioners) are like this. Kashyapa! It is like the space in a small mustard seed hole; all the wisdom of the Shravakas is like this. Kashyapa! It is like the immeasurable and boundless space in the ten directions! The wisdom of Bodhisattvas is very great, and their power is immeasurable, and it is like this. Kashyapa! It is like a Kshatriya (noble) king who has a queen, but has an affair with a poor person and conceives a child. What do you think? Is this child a prince?』『No, World Honored One!』『Just so, Kashyapa! My Shravaka disciples are also like this; although they have also attained enlightenment and have arisen from the nature of Dharma, they cannot be called the true children of the Tathagata (Buddha). Kashyapa! It is like a Kshatriya (noble)

大王與使人通懷妊生子，雖出下姓得名王子。初發心菩薩亦復如是，雖未具足福德智慧，往來生死隨其力勢利益眾生，是名如來真實佛子。迦葉！譬如轉輪聖王而有千子，未有一人有聖王相，聖王于中不生子想。如來亦爾，雖有百千萬億聲聞眷屬圍繞而無菩薩，如來於中不生子想。迦葉！譬如轉輪聖王有大夫人懷妊七日，是子具有轉輪王相，諸天尊重過余諸子具身力者。所以者何？是胎王子必紹尊位繼聖王種。如是迦葉！初發心菩薩亦復如是，雖未具足諸菩薩根，如胎王子諸天神王深心尊重，過於八解大阿羅漢。所以者何？如是菩薩名紹尊位不斷佛種。迦葉！譬如一琉璃珠勝於水精如須彌山。菩薩亦爾，從初發心便勝聲聞辟支佛眾。迦葉！譬如大王夫人生子之日，小王群臣皆來拜謁。菩薩亦爾，初發心時諸天世人皆當禮敬。迦葉！譬如雪山王中生諸藥草，無有所屬無所分別，隨病所服皆能療治。菩薩亦爾，所集智藥無所分別，普為眾生平等救護。迦葉！譬如月初生時，眾人愛敬逾于滿月。如是迦葉！信我語者，愛敬菩薩過於如來。所以者何？由諸菩薩生如來故。迦葉！譬如愚人舍月禮事星宿。智者不爾，終不捨離菩薩行者禮敬聲聞。迦葉！譬如諸天及人，一切世間善治偽珠，不能令成琉璃寶珠。求聲聞人亦復如是，一

【現代漢語翻譯】現代漢語譯本：大王與使者通姦而懷孕生子，即使出身卑賤，也能被稱為王子。初發心的菩薩也是如此，雖然尚未具備圓滿的福德和智慧，但在生死輪迴中，會隨其能力利益眾生，這被稱為如來真實的佛子。迦葉（佛陀弟子名）！譬如轉輪聖王（擁有統治世界的理想君主）有千子，沒有一個具有聖王之相，聖王對他們不產生子嗣的想法。如來也是如此，雖然有百千萬億聲聞（聽聞佛陀教誨而修行的人）眷屬圍繞，但沒有菩薩（立志成佛的修行者），如來對他們不產生子嗣的想法。迦葉！譬如轉輪聖王的大夫人懷孕七日，這個孩子就具有轉輪王的相貌，諸天（神祇）對他的尊重超過其他具有強大力量的王子。這是為什麼呢？因為這個胎中的王子必定繼承尊位，延續聖王的血脈。如此，迦葉！初發心的菩薩也是如此，雖然尚未具備菩薩的根基，但如同胎中的王子，諸天神王都深切地尊重他，超過了八解脫的大阿羅漢（已證得解脫的聖者）。這是為什麼呢？因為這樣的菩薩是繼承尊位，延續佛種的人。迦葉！譬如一顆琉璃珠勝過如須彌山（佛教中的聖山）般的水晶。菩薩也是如此，從初發心就勝過聲聞和辟支佛（獨自覺悟的修行者）的群體。迦葉！譬如大王的夫人生子之日，小王和群臣都會前來拜謁。菩薩也是如此，初發心時，諸天和世人都會禮敬。迦葉！譬如雪山王中生長各種藥草，沒有所屬，沒有分別，隨病服用都能治癒。菩薩也是如此，所積累的智慧之藥沒有分別，普遍為眾生平等救護。迦葉！譬如新月升起時，人們的喜愛和尊敬超過滿月。如此，迦葉！相信我所說的人，愛敬菩薩超過如來。這是為什麼呢？因為諸菩薩能生出如來。迦葉！譬如愚人捨棄月亮去禮拜星宿。智者不會這樣，最終不會捨棄菩薩的修行者去禮敬聲聞。迦葉！譬如諸天和人，一切世間善於製造假珠，也不能使之成為琉璃寶珠。求聲聞的人也是如此，一現代漢語譯本：心修行不能成就佛道。

【English Translation】 English version: A great king, through intercourse with a messenger, conceives and gives birth to a child, who, though of low birth, is called a prince. A Bodhisattva (one who seeks enlightenment) who has just begun their practice is similar; though they have not yet fully attained merit and wisdom, they move through the cycle of life and death, benefiting beings according to their ability. This is called a true child of the Tathagata (Buddha). Kashyapa (a disciple of the Buddha)! For example, a Chakravartin (a universal monarch) has a thousand sons, but none possess the marks of a holy king, and the king does not consider them his true heirs. The Tathagata is also like this; though surrounded by hundreds of thousands of millions of Shravakas (those who hear the Buddha's teachings), if there are no Bodhisattvas, the Tathagata does not consider them his true heirs. Kashyapa! For example, if the great queen of a Chakravartin is pregnant for seven days, that child will possess the marks of a Chakravartin, and the Devas (gods) will respect him more than the other princes who possess great strength. Why is this? Because this prince in the womb will surely inherit the throne and continue the lineage of the holy king. Likewise, Kashyapa! A Bodhisattva who has just begun their practice is similar; though they have not yet fully attained the roots of a Bodhisattva, like a prince in the womb, they are deeply respected by the Devas and divine kings, more so than the great Arhats (enlightened beings) who have attained the eight liberations. Why is this? Because such a Bodhisattva is one who inherits the noble position and continues the lineage of the Buddha. Kashyapa! For example, a single lapis lazuli bead is superior to a crystal as large as Mount Sumeru (a sacred mountain in Buddhism). A Bodhisattva is also like this; from the moment they begin their practice, they are superior to the assembly of Shravakas and Pratyekabuddhas (those who achieve enlightenment on their own). Kashyapa! For example, on the day the great king's queen gives birth, the lesser kings and ministers all come to pay homage. A Bodhisattva is also like this; when they begin their practice, all Devas and people will pay them respect. Kashyapa! For example, in the Snow Mountain King, various medicinal herbs grow, without belonging or distinction, and can cure any illness when taken. A Bodhisattva is also like this; the medicine of wisdom they have accumulated has no distinction, and they universally and equally protect all beings. Kashyapa! For example, when the new moon rises, people's love and respect for it exceed that of the full moon. Likewise, Kashyapa! Those who believe my words will love and respect a Bodhisattva more than the Tathagata. Why is this? Because it is through Bodhisattvas that the Tathagata is born. Kashyapa! For example, a fool abandons the moon to worship the stars. A wise person would not do this; they would never abandon a Bodhisattva practitioner to pay respect to a Shravaka. Kashyapa! For example, the Devas and people, all in the world, may be skilled at making imitation pearls, but they cannot make them into lapis lazuli gems. Those who seek to become Shravakas are also like this, one English version: mind of practice cannot achieve Buddhahood.

切持戒成就禪定，終不能得坐于道場成無上道。迦葉！譬如治琉璃珠能出百千無量珍寶。如是教化成就菩薩，能出百千無量聲聞辟支佛寶。」

爾時世尊復告大迦葉：「菩薩常應求利眾生，又正修習一切所有福德善根，等心施與一切眾生。所得智藥遍到十方，療治眾生皆令畢竟。云何名為畢竟智藥？謂不凈觀治于貪淫，以慈心觀治于瞋恚，以因緣觀治于愚癡，以行空觀治諸妄見，以無相觀治諸憶想分別緣念，以無愿觀治於一切出三界愿，以四顛倒治一切倒，以諸有為皆悉無常治無常中計常顛倒，以有為苦治諸苦中計樂顛倒，以無我法治無我中計我顛倒，以涅槃寂治不凈中計凈顛倒。以四念處治諸依倚身受心法，行者觀身順身相觀不墮我見，順受相觀不墮我見，順心相觀不墮我見，順法相觀不墮我見，是四念處能厭一切身受心法開涅槃門。以四正勤能斷已生諸不善法，及不起未生諸不善法，未生善法悉能令生，已生善法能令增長。取要言之，能斷一切諸不善法，成就一切諸善之法。以四如意足治身心重，壞身一相令得如意自在神通。以五根治無信懈怠失念亂心無慧眾生，以五力障諸煩惱力，以七覺分治諸法中疑悔錯謬，以八正道治墮邪道一切眾生。迦葉！是為菩薩畢竟智藥，菩薩常應勤修習行。

「又大迦

【現代漢語翻譯】現代漢語譯本：如果只是持戒併成就禪定，最終也不能在道場證得無上菩提。迦葉！譬如打磨琉璃珠能產生百千無量的珍寶。同樣，教化成就菩薩，能產生百千無量的聲聞（shravaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，獨自覺悟的人）的珍寶。

那時，世尊又告訴大迦葉：『菩薩應當經常尋求利益眾生，並且正確地修習一切所有的福德善根，以平等的心施與一切眾生。所獲得的智慧之藥遍及十方，治療眾生，使他們最終解脫。什麼叫做最終的智慧之藥呢？就是用不凈觀來治療貪慾，用慈悲心觀來治療嗔恚，用因緣觀來治療愚癡，用空觀來治療各種虛妄的見解，用無相觀來治療各種憶想分別的緣念，用無愿觀來治療一切想要出離三界的願望，用四顛倒觀來治療一切顛倒的見解，用諸有為法都是無常的道理來治療在無常中執著為常的顛倒，用有為法是苦的道理來治療在痛苦中執著為快樂的顛倒，用無我的道理來治療在無我中執著為我的顛倒，用涅槃寂靜的道理來治療在不凈中執著為清凈的顛倒。用四念處來治療對身、受、心、法的執著，修行者觀察身體時，順著身體的實相觀察，不落入我見；順著感受的實相觀察，不落入我見；順著心的實相觀察，不落入我見；順著法的實相觀察，不落入我見。這四念處能夠厭離一切身、受、心、法，開啟涅槃之門。用四正勤來斷除已經產生的各種不善法，以及不讓未產生的各種不善法產生，使未產生的善法產生，使已經產生的善法增長。總而言之，能夠斷除一切不善法，成就一切善法。用四如意足來治療身心的沉重，破壞身體的單一相狀，使獲得如意自在的神通。用五根來治療不信、懈怠、失念、散亂、無慧的眾生，用五力來障礙各種煩惱的力量，用七覺分來治療各種法中的疑惑、悔恨和錯誤，用八正道來治療墮入邪道的一切眾生。迦葉！這就是菩薩最終的智慧之藥，菩薩應當經常勤奮地修習。』

『還有，大迦

【English Translation】 English version: Merely upholding precepts and achieving meditative concentration will ultimately not lead to attaining unsurpassed enlightenment at the Bodhi tree. Kashyapa! It is like polishing a crystal ball that can produce hundreds of thousands of immeasurable treasures. Similarly, educating and perfecting a Bodhisattva can produce hundreds of thousands of immeasurable treasures of Shravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own).

At that time, the World Honored One further said to Mahakashyapa: 'Bodhisattvas should always seek to benefit sentient beings, and also correctly cultivate all meritorious roots of virtue, giving them equally to all sentient beings. The obtained medicine of wisdom pervades the ten directions, healing sentient beings and ultimately liberating them. What is called the ultimate medicine of wisdom? It is using the contemplation of impurity to cure greed and lust, using the contemplation of loving-kindness to cure anger, using the contemplation of dependent origination to cure ignorance, using the contemplation of emptiness to cure all false views, using the contemplation of no-characteristics to cure all recollections, discriminations, and conditioned thoughts, using the contemplation of no-desire to cure all desires to escape the three realms, using the four inversions to cure all inverted views, using the principle that all conditioned phenomena are impermanent to cure the inversion of clinging to permanence in impermanence, using the principle that conditioned phenomena are suffering to cure the inversion of clinging to pleasure in suffering, using the principle of no-self to cure the inversion of clinging to self in no-self, using the principle of Nirvana's tranquility to cure the inversion of clinging to purity in impurity. Use the four foundations of mindfulness to cure attachments to body, feelings, mind, and phenomena. When practitioners observe the body, they observe according to the true nature of the body, not falling into the view of self; observe according to the true nature of feelings, not falling into the view of self; observe according to the true nature of the mind, not falling into the view of self; observe according to the true nature of phenomena, not falling into the view of self. These four foundations of mindfulness can lead to detachment from all body, feelings, mind, and phenomena, and open the door to Nirvana. Use the four right efforts to cut off all unwholesome dharmas that have already arisen, and prevent unwholesome dharmas that have not yet arisen from arising, cause wholesome dharmas that have not yet arisen to arise, and cause wholesome dharmas that have already arisen to grow. In short, it can cut off all unwholesome dharmas and accomplish all wholesome dharmas. Use the four bases of psychic power to cure the heaviness of body and mind, destroy the singular aspect of the body, and attain the psychic powers of wish fulfillment and freedom. Use the five roots to cure sentient beings who lack faith, are lazy, lose mindfulness, have a scattered mind, and lack wisdom. Use the five powers to obstruct the power of all afflictions. Use the seven factors of enlightenment to cure doubts, regrets, and errors in all dharmas. Use the eightfold path to cure all sentient beings who have fallen into wrong paths. Kashyapa! This is the ultimate medicine of wisdom for Bodhisattvas, and Bodhisattvas should always diligently practice it.'

'Furthermore, great Ka

葉！閻浮提內諸醫師中，耆域醫王最為第一。假令三千大千世界所有眾生皆如耆域，若有人問心中結使煩惱邪見疑悔病藥尚不能答，何況能治？菩薩于中應作是念：『我終不以世藥為足，我當求習出世智藥，亦修一切善根福德。』如是菩薩得智藥已，遍到十方，畢竟療治一切眾生。何謂菩薩出世智藥？謂知諸法從緣合生，信一切法無我無人，亦無眾生壽命知見，無作無受，信解通達無我我所。於是空法無所得中不驚不畏，勤加精進而求心相。菩薩如是求心，何等是心？若貪慾耶？若瞋恚耶？若愚癡耶？若過去未來現在耶？若心過去即是盡滅，若心未來未生未至，若心現在則無有住。是心非內非外亦非中間，是心無色、無形無對、無識無知、無住無處。如是心者，十方三世一切諸佛，不已見不今見不當見。若一切佛過去來今而所不見，云何當有？但以顛倒想故，心生諸法種種差別。是心如幻，以憶想分別故，起種種業受種種身。

「又大迦葉！心去如風，不可捉故。心如流水，生滅不住故。心如燈焰，眾緣有故。是心如電，唸唸滅故。心如虛空，客塵污故。心如獼猴，貪六慾故。心如畫師，能起種種業因緣故。心不一定，隨逐種種諸煩惱故。心如大王，一切諸法增上主故。心常獨行無二無伴，無有二心能一時故。

【現代漢語翻譯】現代漢語譯本：葉！在閻浮提（Jambudvipa，指我們所居住的這個世界）內的所有醫師中，耆域（Jivaka，佛陀時代的著名醫師）醫王最為第一。假設三千大千世界所有眾生都像耆域一樣，如果有人問他們心中結使（Klesha，煩惱的根源）煩惱、邪見、疑惑、悔恨的病癥的藥方，他們尚且不能回答，更何況能治療呢？菩薩對此應當這樣想：『我終究不以世俗的藥物為滿足，我應當尋求修習出世的智慧之藥，也修習一切善根福德。』像這樣，菩薩得到智慧之藥后，遍及十方，最終治療一切眾生。什麼是菩薩的出世智慧之藥呢？就是知道諸法從因緣和合而生，相信一切法無我無人，也沒有眾生、壽命、知見，無作無受，相信並理解通達無我我所（Atman，靈魂或自我）。因此，在空法無所得中不驚不畏，勤加精進而尋求心的真相。菩薩像這樣尋求心，什麼是心呢？是貪慾嗎？是瞋恚嗎？是愚癡嗎？是過去、未來、現在嗎？如果心是過去，那就是已經滅盡；如果心是未來，那就是尚未生起、尚未到來；如果心是現在，那就是沒有停留。這個心非內非外，也非中間，這個心無色、無形、無對、無識無知、無住無處。像這樣的心，十方三世一切諸佛，不曾見、現在不見、將來也不見。如果一切佛過去、現在、未來都不能見到，那它怎麼會存在呢？只是因為顛倒妄想的緣故，心才生出諸法種種差別。這個心如幻，因為憶想分別的緣故，才生起種種業，承受種種身。「又大迦葉（Mahakasyapa，佛陀的十大弟子之一）！心像風一樣，不可捉摸。心像流水一樣，生滅不住。心像燈焰一樣，因眾緣而有。這個心像閃電一樣，唸唸滅去。心像虛空一樣，被客塵所污染。心像獼猴一樣，貪戀六慾。心像畫師一樣，能生起種種業的因緣。心不一定，隨逐種種煩惱。心像大王一樣，是一切諸法增上的主宰。心常常獨自執行，沒有第二個伴侶，沒有兩個心能同時存在。」

【English Translation】 English version: O Leaf! Among all the physicians in Jambudvipa (the world we live in), Jivaka (a famous physician during the Buddha's time) the king of physicians is the foremost. Suppose all beings in the three thousand great thousand worlds were like Jivaka, if someone were to ask them about the medicine for the diseases of Klesha (the root of afflictions), afflictions, wrong views, doubts, and regrets in their hearts, they would not even be able to answer, let alone cure them? A Bodhisattva should think like this: 'I will never be satisfied with worldly medicine; I should seek to cultivate the medicine of transcendent wisdom, and also cultivate all good roots and merits.' In this way, after a Bodhisattva obtains the medicine of wisdom, they will reach all ten directions and ultimately cure all beings. What is the Bodhisattva's medicine of transcendent wisdom? It is knowing that all dharmas arise from the combination of causes and conditions, believing that all dharmas are without self and without person, and also without beings, lifespan, views, without action and without reception, believing and understanding the thorough comprehension of no-self and no-mine (Atman, soul or self). Therefore, in the emptiness of dharmas where nothing is obtained, one is not startled or afraid, but diligently strives to seek the true nature of the mind. When a Bodhisattva seeks the mind in this way, what is the mind? Is it greed? Is it hatred? Is it ignorance? Is it the past, future, or present? If the mind is in the past, then it is already extinguished; if the mind is in the future, then it has not yet arisen or arrived; if the mind is in the present, then it has no abiding. This mind is neither inside nor outside, nor in between; this mind is without color, without form, without opposition, without consciousness, without knowledge, without abiding, and without a place. Such a mind, all Buddhas of the ten directions and three times, have not seen, do not see now, and will not see in the future. If all Buddhas cannot see it in the past, present, and future, how can it exist? It is only because of inverted thoughts that the mind gives rise to various differences in all dharmas. This mind is like an illusion; because of recollection and discrimination, it gives rise to various karmas and receives various bodies. Furthermore, O Mahakasyapa (one of the Buddha's ten great disciples)! The mind is like the wind, impossible to grasp. The mind is like flowing water, constantly arising and ceasing. The mind is like the flame of a lamp, existing because of various conditions. This mind is like lightning, vanishing in every moment. The mind is like empty space, defiled by passing dust. The mind is like a monkey, greedy for the six desires. The mind is like a painter, capable of creating the causes and conditions for various karmas. The mind is not fixed, following various afflictions. The mind is like a great king, the supreme master of all dharmas. The mind always travels alone, without a second companion; no two minds can exist at the same time.

心如怨家，能與一切諸苦惱故。心如狂象，蹈諸土舍能壞一切諸善根故。心如吞鉤，苦中生樂想故。是心如夢，于無我中生我想故。心如蒼蠅，于不凈中起凈想故。心如惡賊，能與種種考掠苦故。心如惡鬼，求人便故。心常高下，貪恚所壞故。心如盜賊，劫一切善根故。心常貪色，如蛾投火。心常貪聲，如軍久行樂勝鼓音。心常貪香，如豬喜樂不凈中臥。心常貪味，如小女人樂著美食。心常貪觸，如蠅著油。如是迦葉！求是心相而不可得。若不可得則非過去未來現在，若非過去未來現在則出三世，若出三世非有非無，若非有非無即是不起，若不起者即是無性，若無性者即是無生，若無生者即是無滅，若無滅者則無所離，若無所離者則無來無去無退無生，若無來無去無退無生則無行業，若無行業則是無為，若無為者則是一切諸聖根本，是中無有持戒亦無破戒。若無持戒無破戒者是則無行亦無非行，若無有行無非行者是則無心無心數法，若無有心心數法者則無有業亦無業報，若無有業無業報者則無苦樂，若無苦樂即是聖性。是中無業無起業者，無有身業亦無口業亦無意業。是中無有上中下差別，聖性平等如虛空故。是性無別，一切諸法等一味故。是性遠離，離身心相故。是性離一切法，隨順涅槃故。是性清凈，遠離一切煩

【現代漢語翻譯】現代漢語譯本：心就像怨敵一樣，能帶來一切痛苦和煩惱。心就像發狂的大象，踐踏房屋，能摧毀一切善根。心就像吞下魚鉤，在痛苦中產生快樂的想法。這顆心就像夢境，在無我的狀態中產生有我的想法。心就像蒼蠅，在不潔凈的東西中產生潔凈的想法。心就像惡賊，能帶來各種拷打和折磨的痛苦。心就像惡鬼，尋找他人的弱點。心總是高低起伏，被貪婪和嗔恨所破壞。心就像盜賊，搶劫一切善根。心總是貪戀美色，就像飛蛾撲火。心總是貪戀聲音，就像軍隊長途跋涉后喜歡聽到勝利的鼓聲。心總是貪戀香味，就像豬喜歡在不乾淨的地方睡覺。心總是貪戀味道，就像小女孩喜歡吃美味的食物。心總是貪戀觸感，就像蒼蠅粘在油上。迦葉（Kasyapa）啊！尋求心的真相卻不可得。如果不可得，那麼心就不是過去、未來或現在的。如果不是過去、未來或現在的，那麼心就超越了三世。如果超越了三世，那麼心就既非有也非無。如果既非有也非無，那就是不起。如果不起，那就是無自性。如果無自性，那就是無生。如果無生，那就是無滅。如果無滅，那就無所脫離。如果無所脫離，那就無來無去，無退無生。如果無來無去，無退無生，那就沒有行業。如果沒有行業，那就是無為。如果無為，那就是一切聖賢的根本。這裡面沒有持戒，也沒有破戒。如果沒有持戒也沒有破戒，那就是無行也無非行。如果沒有行也沒有非行，那就是無心也無心所法。如果沒有心也沒有心所法，那就沒有業也沒有業報。如果沒有業也沒有業報，那就沒有苦也沒有樂。如果沒有苦也沒有樂，那就是聖性。這裡面沒有業，也沒有造業者，沒有身業，也沒有口業，也沒有意業。這裡面沒有上中下的差別，聖性平等如同虛空。這個自性沒有差別，一切諸法都同一味道。這個自性遠離，遠離身心之相。這個自性遠離一切法，順應涅槃。這個自性清凈，遠離一切煩惱。現代漢語譯本：迦葉（Kasyapa）啊！這就是心的真實狀態。

【English Translation】 English version: The mind is like an enemy, capable of causing all suffering and distress. The mind is like a mad elephant, trampling houses, capable of destroying all roots of goodness. The mind is like swallowing a fishhook, generating the thought of pleasure amidst suffering. This mind is like a dream, generating the thought of self in a state of no-self. The mind is like a fly, generating the thought of purity in impure things. The mind is like a wicked thief, capable of causing various tortures and torments. The mind is like a hungry ghost, seeking the weaknesses of others. The mind is always fluctuating, ruined by greed and hatred. The mind is like a robber, stealing all roots of goodness. The mind is always greedy for beauty, like a moth drawn to fire. The mind is always greedy for sound, like an army after a long march enjoying the sound of victory drums. The mind is always greedy for fragrance, like a pig enjoying sleeping in unclean places. The mind is always greedy for taste, like a young girl enjoying delicious food. The mind is always greedy for touch, like a fly sticking to oil. Kasyapa! Seeking the true nature of the mind is unattainable. If it is unattainable, then the mind is not past, future, or present. If it is not past, future, or present, then the mind transcends the three times. If it transcends the three times, then the mind is neither existent nor non-existent. If it is neither existent nor non-existent, then it is non-arising. If it is non-arising, then it is without self-nature. If it is without self-nature, then it is unborn. If it is unborn, then it is unceasing. If it is unceasing, then there is nothing to be detached from. If there is nothing to be detached from, then there is no coming, no going, no retreating, and no arising. If there is no coming, no going, no retreating, and no arising, then there is no action. If there is no action, then it is non-doing. If it is non-doing, then it is the root of all sages. In this, there is no keeping of precepts, nor is there breaking of precepts. If there is no keeping of precepts and no breaking of precepts, then there is no action and no non-action. If there is no action and no non-action, then there is no mind and no mental phenomena. If there is no mind and no mental phenomena, then there is no karma and no karmic retribution. If there is no karma and no karmic retribution, then there is no suffering and no joy. If there is no suffering and no joy, then that is the nature of a sage. In this, there is no karma, nor is there a doer of karma, there is no bodily karma, no verbal karma, and no mental karma. In this, there is no distinction of superior, middle, or inferior, the nature of a sage is equal like space. This nature has no difference, all dharmas are of the same flavor. This nature is detached, detached from the appearance of body and mind. This nature is detached from all dharmas, in accordance with Nirvana. This nature is pure, detached from all afflictions. English version: Kasyapa! This is the true state of the mind.

惱垢故。是性無我，離我我所故。是性無高下，從平等生故。是性真諦，第一義諦故。是性無盡，畢竟不生故。是性常住，諸法常如故。是性安樂，涅槃為第一故。是性清凈，離一切相故。是性無我，求我不可得故。是性真凈，從本已來畢竟凈故。

「又大迦葉！汝等當自觀內，莫外馳騁。如是大迦葉！當來比丘如犬逐塊。云何比丘如犬逐塊？譬如有人以塊擲犬，犬即舍人而往逐之。如是迦葉！有沙門婆羅門，怖畏好色聲香味觸故，住空閑處獨無等侶，離眾憒鬧身離五欲而心不捨。是人有時或念好色聲香味觸，貪心樂著而不觀內，不知云何當得離色聲香味觸。以不知故，有時來入城邑聚落在人眾中，還為好色聲香味觸五欲所縛。以空閑處持俗戒故死得生天，又為天上五欲所縛，從天上沒亦不得脫於四惡道地獄、餓鬼、畜生、阿修羅道，是名比丘如犬逐塊。

「又大迦葉！云何比丘不如犬逐塊？若有比丘為人所罵而不報罵，打害瞋毀亦不報毀，但自內觀求伏其心，作如是念：『罵者為誰？受者為誰？打者害者、毀者瞋者亦復為誰？』是名比丘不如犬逐塊。迦葉！譬如善調馬師，隨馬𢤱悷即時能伏。行者亦爾，隨心所向即時能攝不令放逸。迦葉！譬如咽塞病，即能斷命。如是迦葉！一切見中唯有我見，即時能

【現代漢語翻譯】現代漢語譯本因為煩惱和污垢的緣故，所以說自性是無我的，因為它遠離了『我』和『我所』的執著。自性沒有高下之分，因為它從平等中產生。自性是真諦，是第一義諦。自性是無盡的，因為它畢竟不生不滅。自性是常住的，因為諸法的本性始終如一。自性是安樂的，因為涅槃是最高的境界。自性是清凈的，因為它遠離一切表象。自性是無我的，因為尋求『我』是不可得的。自性是真凈的，因為它從根本上就是清凈的。

『還有，大迦葉！你們應當向內觀察自己，不要向外馳騁。就像這樣，大迦葉！未來的比丘就像追逐土塊的狗一樣。為什麼說比丘像追逐土塊的狗呢？譬如有人用土塊扔狗，狗就捨棄人而去追逐土塊。就像這樣，迦葉！有些沙門和婆羅門，因為害怕美好的色、聲、香、味、觸，就住在空閑的地方，獨自一人沒有同伴，遠離人群的喧鬧，身體遠離五欲，但內心卻不能捨棄。這些人有時會思念美好的色、聲、香、味、觸，貪戀執著，而不向內觀察，不知道如何才能脫離色、聲、香、味、觸。因為不知道，所以有時會進入城市和村落，在人群中，又被美好的色、聲、香、味、觸五欲所束縛。因為在空閑的地方持守世俗的戒律，死後得以昇天，又被天上的五欲所束縛，從天上墮落後也無法脫離四惡道——地獄、餓鬼、畜生、阿修羅道，這就叫做比丘像追逐土塊的狗。

『還有，大迦葉！什麼樣的比丘不像追逐土塊的狗呢？如果有比丘被人辱罵而不還罵，被人打害、嗔毀也不還毀，只是向內觀察，尋求降伏自己的心，這樣想：『罵人的是誰？受罵的是誰？打人、害人、毀人、嗔人又是誰？』這就叫做比丘不像追逐土塊的狗。迦葉！譬如善於調教馬的師傅，無論馬多麼暴烈，都能立即降伏。修行的人也是這樣，無論心向哪裡，都能立即攝持，不讓它放縱。迦葉！譬如咽喉堵塞的疾病，會立即奪人性命。就像這樣，迦葉！一切見解中只有我見，會立即

【English Translation】 English version Because of afflictions and defilements, it is said that the nature is without self, because it is apart from the attachment to 'self' and 'what belongs to self'. The nature has no high or low, because it arises from equality. The nature is the ultimate truth, the supreme truth. The nature is endless, because it ultimately does not arise or cease. The nature is permanent, because the nature of all dharmas is always the same. The nature is blissful, because Nirvana is the highest state. The nature is pure, because it is apart from all appearances. The nature is without self, because seeking a 'self' is unattainable. The nature is truly pure, because it has been pure from the beginning.

'Furthermore, Mahakasyapa! You should look inward at yourselves, do not run outward. Just like this, Mahakasyapa! Future bhikshus will be like dogs chasing clods of dirt. Why are bhikshus like dogs chasing clods of dirt? For example, if someone throws a clod of dirt at a dog, the dog will abandon the person and chase after the clod. Just like this, Kasyapa! There are some sramanas and brahmins who, because they fear beautiful sights, sounds, smells, tastes, and touches, live in secluded places, alone without companions, away from the noise of the crowd, their bodies separated from the five desires, but their minds cannot let go. These people sometimes think of beautiful sights, sounds, smells, tastes, and touches, greedily attached, and do not look inward, not knowing how to detach from sights, sounds, smells, tastes, and touches. Because they do not know, they sometimes enter cities and villages, among the crowds, and are again bound by the five desires of beautiful sights, sounds, smells, tastes, and touches. Because they uphold worldly precepts in secluded places, they are reborn in heaven after death, and are again bound by the five desires of heaven, and after falling from heaven, they cannot escape the four evil paths—hell, hungry ghosts, animals, and asuras. This is called a bhikshu like a dog chasing clods of dirt.'

'Furthermore, Mahakasyapa! What kind of bhikshu is not like a dog chasing clods of dirt? If a bhikshu is insulted by others and does not retaliate with insults, is beaten, harmed, or slandered and does not retaliate with slander, but looks inward, seeking to subdue his own mind, thinking like this: 'Who is the one who insults? Who is the one who receives the insult? Who is the one who beats, harms, slanders, or is angry?' This is called a bhikshu not like a dog chasing clods of dirt. Kasyapa! For example, a skilled horse trainer can immediately subdue a horse no matter how unruly it is. A practitioner is also like this, no matter where the mind goes, he can immediately restrain it, not letting it run wild. Kasyapa! For example, a disease that blocks the throat can immediately take a life. Just like this, Kasyapa! Among all views, only the view of self can immediately

斷于智慧命。譬如有人隨所縛處而求解脫。如是迦葉！隨心所著應當求解。

「又大迦葉！出家之人有二不凈心。何謂為二？一者讀誦路伽耶等外道經書，二者多畜諸好衣缽。又出家人有二堅縛。何謂為二？一者見縛，二者利養縛。又出家人有二障法。何謂為二？一者親近白衣，二者憎惡善人。又出家人有二種垢。何謂為二？一者忍受煩惱，二者貪諸檀越。又出家人有二雨雹壞諸善根。何謂為二？一者敗逆正法，二者破戒受人信施。又出家人有二癰瘡。何謂為二？一者求見他過，二者自覆其罪。又出家人有二燒法。何謂為二？一者垢心受著法衣，二者受他持戒善人供養。又出家人有二種病。何謂為二？一者懷增上慢而不伏心，二者壞他發大乘心。

「又大迦葉！謂沙門者，有四種沙門。何謂為四？一者形服沙門，二者威儀欺誑沙門，三者貪求名聞沙門，四者實行沙門。何謂形服沙門？有一沙門形服具足被僧伽梨，剃除鬚髮執持應器，而便成就不凈身業不凈口業不凈意業，不善護身，慳嫉懈怠破戒為惡，是名形服沙門。何謂威儀欺誑沙門？有一沙門具足沙門身四威儀，行立坐臥一心安詳，斷諸美味修四聖種，遠離眾會，出家憒鬧之眾，言語柔軟。行如是法皆為欺誑不為善凈，而於空法有所見得，于無得法生

【現代漢語翻譯】現代漢語譯本：斷絕於智慧的生命。譬如有人在被束縛的地方尋求解脫。迦葉啊！同樣，心被執著所束縛，就應當尋求解脫。又，大迦葉！出家之人有兩種不凈的心。哪兩種呢？一是閱讀路伽耶（一種古印度唯物主義哲學）等外道經書，二是積蓄過多的好衣缽。出家人還有兩種堅固的束縛。哪兩種呢？一是見解上的束縛，二是貪圖利養的束縛。出家人還有兩種障礙修行的法。哪兩種呢？一是親近在家人，二是憎恨善人。出家人還有兩種垢染。哪兩種呢？一是忍受煩惱，二是貪圖施主的供養。出家人還有兩種像冰雹一樣摧毀善根的法。哪兩種呢？一是敗壞違逆正法，二是破戒接受他人的信施。出家人還有兩種癰瘡。哪兩種呢？一是尋求他人的過失，二是掩蓋自己的罪過。出家人還有兩種燒灼之法。哪兩種呢？一是心懷垢染穿著法衣，二是接受持戒善人的供養。出家人還有兩種疾病。哪兩種呢？一是懷有增上慢而不降伏內心，二是破壞他人發大乘之心。又，大迦葉！所謂沙門（出家修行者），有四種沙門。哪四種呢？一是形服沙門，二是威儀欺誑沙門，三是貪求名聞沙門，四是實行沙門。什麼是形服沙門呢？有的沙門外形上具備沙門的裝束，披著僧伽梨（袈裟），剃除鬚髮，拿著應器（缽），但卻造作不凈的身業、不凈的口業、不凈的意業，不善於守護身心，慳吝嫉妒，懈怠破戒，作惡多端，這叫做形服沙門。什麼是威儀欺誑沙門呢？有的沙門具備沙門的身形和四種威儀（行、住、坐、臥），行走、站立、坐著、躺臥時都顯得安詳，斷絕美味，修習四聖種（少欲知足等），遠離大眾集會，從喧鬧的人群中出家，言語柔和。他們所做的一切都是爲了欺騙，而不是爲了真正的清凈，他們對於空性之法有所見解，對於無所得之法生起執著。

【English Translation】 English version: Severed from the life of wisdom. It is like someone seeking liberation from where they are bound. Similarly, Kashyapa! Wherever the mind is attached, one should seek liberation. Furthermore, Great Kashyapa! There are two impure minds for those who have left home. What are the two? One is reading non-Buddhist scriptures such as those of the Lokayata (an ancient Indian materialistic philosophy), and the other is accumulating too many fine robes and bowls. There are also two firm bonds for those who have left home. What are the two? One is the bond of views, and the other is the bond of seeking gain and offerings. There are also two dharma obstacles for those who have left home. What are the two? One is associating with laypeople, and the other is hating good people. There are also two kinds of defilements for those who have left home. What are the two? One is enduring afflictions, and the other is being greedy for the offerings of donors. There are also two kinds of hail that destroy the roots of goodness for those who have left home. What are the two? One is corrupting and going against the true Dharma, and the other is breaking precepts and accepting the offerings of faith. There are also two kinds of ulcers for those who have left home. What are the two? One is seeking the faults of others, and the other is covering up one's own faults. There are also two kinds of burning dharmas for those who have left home. What are the two? One is wearing the Dharma robes with a defiled mind, and the other is accepting the offerings of virtuous people who uphold the precepts. There are also two kinds of illnesses for those who have left home. What are the two? One is harboring arrogance and not subduing the mind, and the other is destroying the aspiration of others to develop the Mahayana mind. Furthermore, Great Kashyapa! Regarding shramanas (ascetics), there are four kinds of shramanas. What are the four? One is a shramana in form and attire, the second is a shramana who deceives with demeanor, the third is a shramana who seeks fame and reputation, and the fourth is a shramana who practices accordingly. What is a shramana in form and attire? There is a shramana who has the complete form and attire of a shramana, wearing the sanghati (outer robe), having shaved his head and beard, and holding the alms bowl, but he engages in impure bodily actions, impure verbal actions, and impure mental actions. He is not good at guarding his body and mind, is stingy and jealous, lazy and breaks precepts, and does many evil deeds. This is called a shramana in form and attire. What is a shramana who deceives with demeanor? There is a shramana who has the complete form of a shramana and the four kinds of deportment (walking, standing, sitting, and lying down). He appears peaceful in walking, standing, sitting, and lying down, abstains from delicious foods, practices the four noble lineages (contentment, etc.), stays away from gatherings, leaves the noisy crowds, and speaks softly. All that they do is for deception and not for true purity. They have views about the emptiness of dharmas, and they become attached to the dharma of non-attainment.

恐畏心、如臨深想，于空論比丘生怨賊想，是名威儀欺誑沙門。何謂名聞沙門？有一沙門以現因緣而行持戒；欲令人知自力讀誦，欲令他人知為多聞；自力獨處在於閑靜，欲令人知為阿練若；少欲知足行遠離行，但為人知，不以厭離、不為善寂、不為得道、不為沙門婆羅門果、不為涅槃，是為名聞沙門。複次迦葉！何謂實行沙門？有一沙門，不貪身命，何況利養。聞諸法空無相無愿，心達隨順如所說行。不為涅槃而修梵行，何況三界。尚不樂起空無我見，何況我見眾生人見。離依止法而求解脫一切煩惱。見一切諸法本來無垢畢竟清凈，而自依止亦不依他。以正法身尚不見佛，何況形色。以空遠離尚不見法，何況貪著音聲言說。以無為法尚不見僧，何況當見有和合眾。而於諸法無所斷除無所修行，不生生死不著涅槃，知一切法本來寂滅，不見有縛不求解脫，是名實行沙門。如是迦葉！汝等當習實行沙門法，莫為名字所壞。迦葉！譬如貧窮賤人假富貴名。于意云何？稱此名不？」

「不也。世尊！」

「如是迦葉！但名沙門婆羅門，而無沙門婆羅門實功德行，亦如貧人為名所壞。譬如有人漂沒大水渴乏而死。如是迦葉！有諸沙門多讀誦經而不能止貪恚癡渴！法水漂沒煩惱渴死墮諸惡道。譬如藥師持藥囊行，而

【現代漢語翻譯】現代漢語譯本：

懷有恐懼之心，如同面臨深淵一般，對於空談的比丘產生怨恨和盜賊的想法，這叫做以威儀欺騙沙門（shamen，佛教出家修行者）。什麼叫做名聞沙門？有一種沙門，以表面的因緣而持守戒律；想要讓別人知道自己努力讀誦，想要讓別人知道自己博學多聞；自己獨自一人住在僻靜的地方，想要讓別人知道自己是阿練若（aranya，指遠離村落的修行處）；少欲知足，奉行遠離世俗的修行，但只是爲了讓別人知道，不是爲了厭離世俗，不是爲了達到善寂，不是爲了證得道果，不是爲了沙門婆羅門（shamen-poluomen，古印度宗教修行者）的果位，不是爲了涅槃（niepan，佛教的最高境界），這就是名聞沙門。再者，迦葉（jiaye，佛陀的弟子）！什麼叫做實行沙門？有一種沙門，不貪戀自己的生命，更何況是利益和供養。聽聞一切諸法都是空無自性、無相、無愿的，內心通達並隨順這些道理而修行。不是爲了涅槃而修持梵行（fanxing，清凈的修行），更何況是三界（san jie，欲界、色界、無色界）。甚至不樂於生起空無我的見解，更何況是我見、眾生見、人見。遠離依止之法而求解脫一切煩惱。見到一切諸法本來無垢，畢竟清凈，而自己依止於此，也不依止於其他。以正法身尚且不見佛，更何況是形色。以空性遠離尚且不見法，更何況是貪著音聲言說。以無為法尚且不見僧，更何況是見到有和合的僧眾。對於一切諸法，既不加以斷除，也不加以修行，不生於生死，也不執著于涅槃，知道一切諸法本來寂滅，不見有束縛，也不求解脫，這叫做實行沙門。像這樣，迦葉！你們應當學習實行沙門之法，不要被虛名所敗壞。迦葉！譬如一個貧窮的人假冒富貴的名號。你認為怎麼樣？稱得上這個名號嗎？』

『稱不上，世尊！』

『像這樣，迦葉！只是有名為沙門婆羅門，而沒有沙門婆羅門的實際功德和修行，也像貧窮的人被虛名所敗壞。譬如有人漂沒在大水中，因為口渴而死。像這樣，迦葉！有一些沙門，雖然讀誦很多經典，卻不能止息貪慾、嗔恚、愚癡的渴求！被法水漂沒，因煩惱的渴求而死，墮入各種惡道。譬如藥師拿著藥囊行走，卻不能治好自己的疾病。 English version:

Having a fearful mind, like facing a deep abyss, and harboring resentment and thieving thoughts towards monks who engage in empty talk, this is called deceiving the shamen (Buddhist renunciates) with outward appearances. What is called a shamen of reputation? There is a shamen who observes precepts based on superficial causes; desiring to make others know of their diligent recitation, desiring to make others know of their extensive learning; dwelling alone in a secluded place, desiring to make others know they are an aranya (a place of practice away from villages); having few desires and being content, practicing detachment, but only for the sake of others' knowledge, not for the sake of detachment from the world, not for the sake of achieving tranquility, not for the sake of attaining the path, not for the sake of the fruits of shamen-poluomen (ascetics in ancient India), not for the sake of nirvana (the highest state in Buddhism), this is a shamen of reputation. Furthermore, Kashyapa (a disciple of the Buddha)! What is called a shamen of practice? There is a shamen who does not crave their own life, let alone benefits and offerings. Hearing that all dharmas are empty of self-nature, without characteristics, and without desires, their mind understands and follows these principles in practice. They do not cultivate pure conduct (brahmacharya) for the sake of nirvana, let alone the three realms (desire realm, form realm, formless realm). They do not even delight in arising the view of emptiness and no-self, let alone the views of self, sentient beings, and persons. They seek liberation from all afflictions by abandoning the law of dependence. Seeing that all dharmas are originally without defilement and ultimately pure, they rely on this, and do not rely on others. With the Dharma body, they do not even see the Buddha, let alone form and color. With emptiness and detachment, they do not even see the Dharma, let alone be attached to sounds and words. With the unconditioned Dharma, they do not even see the Sangha, let alone see a harmonious assembly. Regarding all dharmas, they neither cut them off nor cultivate them, they neither arise in birth and death nor cling to nirvana, knowing that all dharmas are originally quiescent, they do not see any bondage, nor do they seek liberation, this is called a shamen of practice. Thus, Kashyapa! You should learn the Dharma of a shamen of practice, and not be ruined by empty names. Kashyapa! It is like a poor person pretending to have the name of wealth. What do you think? Does this name fit them?'

'No, World Honored One!'

'Likewise, Kashyapa! Having only the name of a shamen-poluomen, but without the actual merits and practice of a shamen-poluomen, is like a poor person being ruined by an empty name. It is like someone drowning in a great flood, dying of thirst. Likewise, Kashyapa! There are some shamen who, although reciting many scriptures, cannot stop the thirst of greed, hatred, and delusion! They are drowned by the water of the Dharma, die from the thirst of afflictions, and fall into various evil paths. It is like a pharmacist carrying a medicine bag, but not being able to cure their own illness.

【English Translation】 Having a fearful mind, like facing a deep abyss, and harboring resentment and thieving thoughts towards monks who engage in empty talk, this is called deceiving the shamen (Buddhist renunciates) with outward appearances. What is called a shamen of reputation? There is a shamen who observes precepts based on superficial causes; desiring to make others know of their diligent recitation, desiring to make others know of their extensive learning; dwelling alone in a secluded place, desiring to make others know they are an aranya (a place of practice away from villages); having few desires and being content, practicing detachment, but only for the sake of others' knowledge, not for the sake of detachment from the world, not for the sake of achieving tranquility, not for the sake of attaining the path, not for the sake of the fruits of shamen-poluomen (ascetics in ancient India), not for the sake of nirvana (the highest state in Buddhism), this is a shamen of reputation. Furthermore, Kashyapa (a disciple of the Buddha)! What is called a shamen of practice? There is a shamen who does not crave their own life, let alone benefits and offerings. Hearing that all dharmas are empty of self-nature, without characteristics, and without desires, their mind understands and follows these principles in practice. They do not cultivate pure conduct (brahmacharya) for the sake of nirvana, let alone the three realms (desire realm, form realm, formless realm). They do not even delight in arising the view of emptiness and no-self, let alone the views of self, sentient beings, and persons. They seek liberation from all afflictions by abandoning the law of dependence. Seeing that all dharmas are originally without defilement and ultimately pure, they rely on this, and do not rely on others. With the Dharma body, they do not even see the Buddha, let alone form and color. With emptiness and detachment, they do not even see the Dharma, let alone be attached to sounds and words. With the unconditioned Dharma, they do not even see the Sangha, let alone see a harmonious assembly. Regarding all dharmas, they neither cut them off nor cultivate them, they neither arise in birth and death nor cling to nirvana, knowing that all dharmas are originally quiescent, they do not see any bondage, nor do they seek liberation, this is called a shamen of practice. Thus, Kashyapa! You should learn the Dharma of a shamen of practice, and not be ruined by empty names. Kashyapa! It is like a poor person pretending to have the name of wealth. What do you think? Does this name fit them?' 'No, World Honored One!' 'Likewise, Kashyapa! Having only the name of a shamen-poluomen, but without the actual merits and practice of a shamen-poluomen, is like a poor person being ruined by an empty name. It is like someone drowning in a great flood, dying of thirst. Likewise, Kashyapa! There are some shamen who, although reciting many scriptures, cannot stop the thirst of greed, hatred, and delusion! They are drowned by the water of the Dharma, die from the thirst of afflictions, and fall into various evil paths. It is like a pharmacist carrying a medicine bag, but not being able to cure their own illness.'

自身病不能療治。多聞之人有煩惱病亦復如是，雖有多聞不止煩惱不能自利。譬如有人服王貴藥，不能將適為藥所害。多聞之人有煩惱病亦復如是，得好法藥不能修善自害慧根。迦葉！譬如摩尼寶珠墮不凈中不可復著。如是多聞貪著利養，便不復能利益天人。譬如死人著金瓔珞。多聞破戒比丘被服法衣受他供養，亦復如是。如長者子剪除爪甲，凈自洗浴涂赤栴檀，著新白衣頭著華鬘中外相稱。如是迦葉！多聞持戒被服法衣受他供養，亦復如是。

「又大迦葉！四種破戒比丘似善持戒。何謂為四？有一比丘具足持戒，大小罪中心常怖畏，所聞戒法皆能履行，身業清凈口業清凈意業清凈正命清凈。而是比丘說有我論，是初破戒似善持戒。複次迦葉！有一比丘誦持戒律，隨所說行身見不滅，是名第二破戒比丘似善持戒。複次迦葉！有一比丘具足持戒，取眾生相而行慈心，聞一切法本來無生心大驚怖，是名第三破戒比丘似善持戒。複次迦葉！有一比丘具足修行十二頭陀，見有所得，是名第四破戒比丘似善持戒。

「複次迦葉！善持戒者，無我無我所、無作無非作、無有所作亦無作者、無行無非行、無色無名、無相無非相、無滅無非滅、無取無舍、無可取無可棄、無眾生無眾生名、無心無心名、無世間無非世間、無

【現代漢語翻譯】現代漢語譯本自身有疾病卻不能自己醫治。博學多聞的人有煩惱的病也是這樣，雖然博學多聞卻不能停止煩惱，不能使自己受益。譬如有人服用珍貴的藥物，卻不能恰當使用，反而被藥物所害。博學多聞的人有煩惱的病也是這樣，得到好的佛法卻不能修善，自己損害了智慧的根基。迦葉（Mahākāśyapa，佛陀的十大弟子之一）！譬如摩尼寶珠（maṇi-ratna，一種珍貴的寶珠）掉入不潔凈的地方，就不能再佩戴了。像這樣，博學多聞的人貪著利益供養，便不能再利益天人和世人。譬如死人佩戴金瓔珞（金製的項鍊）。博學多聞卻破戒的比丘（bhikkhu，佛教出家男眾）穿著法衣接受他人供養，也是這樣。譬如長者的兒子剪除指甲，乾淨地洗浴，塗上紅色的栴檀（candana，一種香木），穿上新的白衣，頭上戴著花鬘（mālā，花環），內外相稱。像這樣，迦葉！博學多聞且持戒的比丘穿著法衣接受他人供養，也是這樣。「又大迦葉！有四種破戒的比丘，外表看起來像是持戒的。哪四種呢？有一種比丘具足持戒，對於大小罪過內心常常感到畏懼，所聽聞的戒律都能履行，身業清凈、口業清凈、意業清凈、正命清凈。但是這個比丘卻說有『我』的理論，這是第一種破戒但外表像持戒的比丘。其次，迦葉！有一種比丘誦持戒律，隨著所說的戒律修行，但是身見（sakkāya-diṭṭhi，認為五蘊和合的身體是真實存在的）沒有滅除，這是第二種破戒但外表像持戒的比丘。其次，迦葉！有一種比丘具足持戒，執著于眾生的相狀而行慈心，聽到一切法本來無生（anutpāda，不生不滅）而內心大驚，這是第三種破戒但外表像持戒的比丘。其次，迦葉！有一種比丘具足修行十二頭陀（dhūta，苦行），卻認為自己有所得，這是第四種破戒但外表像持戒的比丘。「其次，迦葉！善於持戒的人，認為沒有『我』，沒有『我所』（mamakāra，我擁有的），沒有『作』，沒有『非作』，沒有『有所作』，也沒有『作者』，沒有『行』，沒有『非行』，沒有『色』，沒有『名』，沒有『相』，沒有『非相』，沒有『滅』，沒有『非滅』，沒有『取』，沒有『舍』，沒有『可取』，沒有『可棄』，沒有『眾生』，沒有『眾生名』，沒有『心』，沒有『心名』，沒有『世間』，沒有『非世間』，沒有

【English Translation】 English version One who is sick cannot cure themselves. A learned person with the sickness of afflictions is also like this; although they are learned, they cannot stop their afflictions and cannot benefit themselves. For example, if someone takes a precious medicine but cannot use it properly, they will be harmed by the medicine. A learned person with the sickness of afflictions is also like this; they obtain good Dharma but cannot cultivate goodness, thus harming the roots of their wisdom. Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples)! It is like a maṇi-ratna (a precious jewel) that falls into an unclean place and can no longer be worn. Likewise, a learned person who is attached to gain and offerings can no longer benefit gods and humans. It is like a dead person wearing a golden necklace. A learned but precept-breaking bhikkhu (Buddhist monk) who wears the Dharma robes and receives offerings is also like this. It is like the son of an elder who cuts his nails, bathes cleanly, applies red candana (sandalwood) paste, puts on new white clothes, and wears a mālā (garland) on his head, matching his inner and outer appearance. Likewise, Kāśyapa! A learned and precept-observing bhikkhu who wears the Dharma robes and receives offerings is also like this. 「Furthermore, Mahākāśyapa! There are four kinds of precept-breaking bhikkhus who appear to be observing the precepts well. What are the four? There is a bhikkhu who fully observes the precepts, whose heart is always fearful of major and minor offenses, who can practice all the precepts he has heard, whose bodily actions are pure, whose verbal actions are pure, whose mental actions are pure, and whose livelihood is pure. However, this bhikkhu speaks of the theory of 『self,』 this is the first kind of precept-breaking bhikkhu who appears to be observing the precepts well. Secondly, Kāśyapa! There is a bhikkhu who recites and upholds the precepts, and practices according to the precepts he speaks, but whose self-view (sakkāya-diṭṭhi, the view that the five aggregates are a real self) is not extinguished, this is the second kind of precept-breaking bhikkhu who appears to be observing the precepts well. Thirdly, Kāśyapa! There is a bhikkhu who fully observes the precepts, who clings to the characteristics of sentient beings while practicing loving-kindness, and who is greatly frightened upon hearing that all dharmas are originally unarisen (anutpāda, neither arising nor ceasing), this is the third kind of precept-breaking bhikkhu who appears to be observing the precepts well. Fourthly, Kāśyapa! There is a bhikkhu who fully practices the twelve dhūta (ascetic practices), but who thinks that he has attained something, this is the fourth kind of precept-breaking bhikkhu who appears to be observing the precepts well. 「Furthermore, Kāśyapa! One who observes the precepts well believes that there is no 『self,』 no 『mine』 (mamakāra, what is possessed by me), no 『doing,』 no 『non-doing,』 no 『something done,』 no 『doer,』 no 『action,』 no 『non-action,』 no 『form,』 no 『name,』 no 『characteristic,』 no 『non-characteristic,』 no 『cessation,』 no 『non-cessation,』 no 『grasping,』 no 『releasing,』 no 『something to be grasped,』 no 『something to be released,』 no 『sentient being,』 no 『name of sentient being,』 no 『mind,』 no 『name of mind,』 no 『world,』 no 『non-world,』 no

依止無非依止，不以戒自高不下他戒、亦不憶想分別此戒。是名諸聖所持戒行，無漏不繫不受三界，遠離一切諸依止法。」

爾時世尊欲明瞭此義，而說偈言：

「清凈持戒者，　　無垢無所有，　持戒無憍慢，　　亦無所依止。　持戒無愚癡，　　亦無有諸縛，　持戒無塵污，　　亦無有違失。　持戒心善軟，　　畢竟常寂滅，　遠離於一切，　　憶想之分別，　解脫諸動念，　　是凈持佛戒。　不貪惜身命，　　不用諸有生，　修習于正行，　　安住正道中，　是名為佛法，　　真實凈持戒。　持戒不染世，　　亦不依世法，　逮得智慧明，　　無闇無所有，　無我無彼想，　　已知見諸相，　是名為佛法，　　真實凈持戒。　無此無彼岸，　　亦無有中間，　于無此彼中，　　亦無有所著。　無縛無諸漏，　　亦無有欺誑，　是名為佛法，　　真實凈持戒。　心不著名色，　　不生我我所，　是名為安住，　　真實凈持戒。　雖行持諸戒，　　其心不自高，　亦不以為上，　　遇戒求聖道，　是名為真實，　　清凈持戒相。　不以戒為最，　　亦不貴三昧，　過此二事已，　　修習于智慧。　空寂無所有，　　諸聖賢之性，　是清凈持戒，　　

【現代漢語翻譯】現代漢語譯本：依止的真正含義是不執著于任何依止，不因為自己持戒而輕視他人不持戒，也不去分別思量這些戒律。這才是諸位聖者所持守的戒行，它沒有煩惱的滲漏，不被三界所束縛，遠離一切執著的方法。那時，世尊爲了闡明這個道理，說了以下偈語：『清凈持戒的人，內心沒有污垢，也沒有任何執著；持戒的人不會驕傲自滿，也不會有所依賴；持戒的人沒有愚癡，也沒有任何束縛；持戒的人沒有塵世的污染，也沒有任何過失；持戒的人內心善良柔和，最終達到寂滅的境界；他們遠離一切思量和分別；解脫了一切妄念，這才是清凈的持佛戒。不貪戀自己的生命，不執著于任何有生之物；修習正當的行為，安住在正道之中，這才是佛法，才是真正清凈的持戒。持戒的人不被世俗所污染，也不依賴世俗的法則；他們獲得了智慧的光明，沒有黑暗，也沒有任何執著；他們沒有『我』的概念，也沒有『他人』的概念，已經認識並看清了萬物的真相，這才是佛法，才是真正清凈的持戒。沒有此岸，也沒有彼岸，也沒有中間的過渡；對於『無此無彼』的狀態，他們也沒有任何執著；沒有束縛，沒有煩惱的滲漏，也沒有任何欺騙，這才是佛法，才是真正清凈的持戒。內心不執著於色相和名相，不產生『我』和『我的』的概念，這才是安住，才是真正清凈的持戒。雖然奉行各種戒律，內心卻不因此而自高自大，也不認為自己是最高的；他們通過持戒來尋求聖道，這才是真實，才是清凈持戒的真正體現。不認為戒律是最重要的，也不看重禪定；超越了這兩者之後，他們修習智慧；達到空寂無所有的境界，這才是諸位聖賢的本性，才是清凈的持戒。』

【English Translation】 English version: True reliance means not being attached to any reliance, not looking down on others who do not observe precepts because one observes them, and not engaging in discriminatory thoughts about these precepts. This is the conduct of precepts upheld by all sages, free from outflows, not bound by the three realms, and far from all methods of attachment. At that time, the World Honored One, wishing to clarify this meaning, spoke the following verses: 'A person who observes precepts purely has no defilement and no attachments; one who observes precepts is not arrogant and has no dependencies; one who observes precepts has no ignorance and no bonds; one who observes precepts has no worldly stains and no faults; one who observes precepts has a kind and gentle heart, ultimately reaching the state of stillness; they are far from all thoughts and discriminations; liberated from all delusive thoughts, this is the pure observance of the Buddha's precepts. Not being greedy for one's own life, not being attached to any living things; practicing righteous conduct, dwelling in the right path, this is the Dharma, this is the true pure observance of precepts. One who observes precepts is not defiled by the world, nor does one rely on worldly laws; they have attained the light of wisdom, without darkness and without any attachments; they have no concept of 'self' and no concept of 'others', having recognized and seen the true nature of all things, this is the Dharma, this is the true pure observance of precepts. There is no this shore, no other shore, and no middle passage; regarding the state of 'neither this nor that', they have no attachments; there are no bonds, no outflows of afflictions, and no deceptions, this is the Dharma, this is the true pure observance of precepts. The mind is not attached to forms and names, not generating the concepts of 'I' and 'mine', this is dwelling, this is the true pure observance of precepts. Although practicing various precepts, the mind does not become arrogant because of it, nor does it consider itself the highest; they seek the holy path through observing precepts, this is the truth, this is the true manifestation of pure observance of precepts. Not considering precepts as the most important, nor valuing samadhi; having transcended these two, they cultivate wisdom; reaching the state of emptiness and non-existence, this is the nature of all sages, this is the pure observance of precepts.'

諸佛所稱讚。　心解脫身見，　　除滅我我所，　信解于諸佛，　　所行空寂法，　如是持聖戒，　　則為無有比。　依戒得三昧，　　三昧能修慧，　依因所修慧，　　逮得於凈智，　已得凈智者，　　具足清凈戒。」

說是語時，五百比丘不受諸法心得解脫，三萬二千人遠塵離垢得法眼凈。五百比丘聞是深法，心不信解不能通達，從坐起去。爾時大迦葉白佛言：「世尊！是五百比丘皆得禪定，不能信解入深法故從坐起去。」

佛語迦葉：「是諸比丘皆增上慢，聞是清凈無漏戒相，不能信解不能通達。佛所說偈其義甚深。所以者何？諸佛菩提極甚深故。若不厚種善根、惡知識所守、信解力少，難得信受。又大迦葉！是五百比丘，過去迦葉佛時為外道弟子，到迦葉佛所欲求長短。聞佛說法得少信心，而自念言：『是佛希有，快善妙語。』以是善心命終之後生忉利天。忉利天終生閻浮提，於我法中而得出家。是諸比丘深著諸見，聞說深法不能信解隨順通達。是諸比丘雖不通達，以聞深法因緣力故，得大利益不生惡道，當於現身得入涅槃。」

爾時佛語須菩提言：「汝往將是諸比丘來。」

須菩提言：「世尊！是人尚不能信佛語，況須菩提耶？」

佛即化作二比丘，隨五百比

【現代漢語翻譯】現代漢語譯本諸佛所稱讚的。

心解脫于身見，消除『我』和『我所』的執著，

信解諸佛所行的空寂之法，

如此持守聖戒，就無人能與之相比。

依戒而得三昧（專注），三昧能修習智慧，

依因所修的智慧，就能獲得清凈的智慧，

已經獲得清凈智慧的人，就具足清凈的戒律。

當佛陀說這些話時，五百位比丘不受諸法束縛，心得解脫；三萬二千人遠離塵垢，獲得法眼清凈。五百位比丘聽聞這深奧的佛法，心中不信解，不能通達，便從座位上起身離去。當時，大迦葉（Mahakasyapa）對佛陀說：『世尊！這五百位比丘都已獲得禪定，但因為不能信解而入深法，所以從座位上起身離去。』

佛陀對迦葉說：『這些比丘都懷有增上慢（未證得的境界卻自以為證得），聽聞這清凈無漏的戒相，不能信解，不能通達。佛所說的偈頌，其義甚深。為什麼呢？因為諸佛的菩提（覺悟）極其深奧。如果不是厚植善根、被惡知識所守護、信解力不足，就難以信受。還有，大迦葉！這五百位比丘，在過去迦葉佛（Kasyapa Buddha）時是外道弟子，到迦葉佛那裡想要辯論長短。聽聞佛陀說法，得到少許信心，心中想：『這位佛陀真是稀有，所說的話真是美好。』因為這個善心，他們命終之後生到忉利天（Trayastrimsa）。忉利天壽命結束后，他們又生到閻浮提（Jambudvipa），在我的佛法中出家。這些比丘深深執著于各種見解，聽聞深奧的佛法，不能信解，不能隨順通達。這些比丘雖然不能通達，但因為聽聞深奧佛法的因緣力，能得到大利益，不會墮入惡道，當在今生就能進入涅槃（Nirvana）。』

當時，佛陀對須菩提（Subhuti）說：『你前去把這些比丘叫回來。』

須菩提說：『世尊！這些人尚且不能相信佛陀的話，何況是須菩提呢？』

佛陀隨即化作兩位比丘，跟隨五百位比丘而去。

【English Translation】 English version Praised by all Buddhas.

The mind is liberated from the view of self, eliminating the attachment to 'I' and 'mine',

Believing and understanding the empty and tranquil Dharma practiced by all Buddhas,

Thus upholding the sacred precepts, one becomes incomparable.

By relying on precepts, one attains Samadhi (concentration), and Samadhi cultivates wisdom,

By the wisdom cultivated through causes, one attains pure wisdom,

Those who have attained pure wisdom are complete with pure precepts.

When the Buddha spoke these words, five hundred Bhikkhus (monks) were liberated from the bondage of all dharmas, and their minds were freed; thirty-two thousand people were freed from defilements and attained the purity of the Dharma eye. Five hundred Bhikkhus, upon hearing this profound Dharma, did not believe or understand it, and could not comprehend it, so they rose from their seats and departed. At that time, Mahakasyapa said to the Buddha, 'World Honored One! These five hundred Bhikkhus have all attained Samadhi, but because they cannot believe and understand the profound Dharma, they have risen from their seats and departed.'

The Buddha said to Kasyapa, 'These Bhikkhus are all filled with arrogance (thinking they have attained what they have not), and upon hearing the pure and undefiled nature of the precepts, they cannot believe or understand it. The verses spoken by the Buddha are profound in meaning. Why is this so? Because the Bodhi (enlightenment) of all Buddhas is extremely profound. If one has not deeply planted good roots, is guarded by evil teachers, and lacks the power of faith and understanding, it is difficult to believe and accept. Furthermore, Mahakasyapa! These five hundred Bhikkhus were disciples of non-Buddhist paths during the time of the past Kasyapa Buddha, and they went to Kasyapa Buddha seeking to argue about right and wrong. Upon hearing the Buddha's teachings, they gained a little faith and thought, 'This Buddha is rare, and his words are truly wonderful.' Because of this good intention, after their lives ended, they were born in Trayastrimsa heaven. After their lives in Trayastrimsa ended, they were born in Jambudvipa, and they left home in my Dharma. These Bhikkhus are deeply attached to various views, and upon hearing the profound Dharma, they cannot believe, understand, or follow it. Although these Bhikkhus cannot understand, because of the causal power of hearing the profound Dharma, they will receive great benefits, will not fall into evil paths, and will attain Nirvana (liberation) in this very life.'

At that time, the Buddha said to Subhuti, 'Go and bring these Bhikkhus back.'

Subhuti said, 'World Honored One! These people cannot even believe the Buddha's words, how much less would they believe Subhuti?'

The Buddha then transformed into two Bhikkhus and followed the five hundred Bhikkhus.

丘所向道中。諸比丘見已，問化比丘：「汝欲那去？」

答言：「我等欲去獨處修禪定樂。所以者何？佛所說法不能信解。」

諸比丘言：「長老！我等聞佛說法亦不信解，欲至獨處修禪定行。」

時化比丘語諸比丘言：「我等當離自高逆諍心，應求信解佛所說義。所以者何？無高無諍是沙門法。所說涅槃名為滅者，為何所滅？是身之中有我滅耶？有人有作有受有命而可滅耶？」

諸比丘言：「是身之中，無我無人、無作無受、無命而可滅者，但以貪慾瞋癡滅故名為涅槃。」

化比丘言：「汝等！貪慾瞋癡為是定相可滅盡耶？」

諸比丘言：「貪慾瞋癡不在於內，亦不在外、不在中間。離諸憶想是則不生。」

化比丘言：「是故汝等莫作憶想。若使汝等不起憶想分別法者，即于諸法無染無離，無染無離者是名寂滅。所有戒品亦不往來亦不滅盡，定品慧品解脫品解脫知見品亦不往來亦不滅盡，以是法故說為涅槃。是法皆空，遠離亦不可取。汝等舍離是涅槃想，莫隨於想、莫隨非想、莫以想舍想、莫以想觀想。若以想舍想者，則為想所縛。汝等不應分別一切受想滅定，一切諸法無分別故。若有比丘滅諸受想得滅定者，則為滿足更無有上。」

化比丘說是語時，五百比丘

【現代漢語翻譯】現代漢語譯本：在他們前往的路上，眾比丘看見了，就問那些化比丘：『你們想去哪裡？』他們回答說：『我們想去獨處修行禪定之樂。為什麼呢？因為佛陀所說的法，我們不能信解。』眾比丘說：『長老！我們聽佛陀說法也不能信解，也想去獨處修行禪定。』這時，化比丘對眾比丘說：『我們應當捨棄自高自大和爭論的心，應該尋求信解佛陀所說的義理。為什麼呢？因為沒有自高自大和爭論是沙門（出家修行者）的法則。所說的涅槃（佛教的最高境界，指滅盡煩惱，達到解脫）名為滅，是滅什麼呢？是在這身體中有我（靈魂）可以滅嗎？是有人、有造作、有感受、有生命可以滅嗎？』眾比丘說：『在這身體中，沒有我、沒有人、沒有造作、沒有感受、沒有生命可以滅，只是因為貪慾、嗔恨、愚癡滅盡了，所以才稱為涅槃。』化比丘說：『你們說，貪慾、嗔恨、愚癡是固定的實體可以滅盡嗎？』眾比丘說：『貪慾、嗔恨、愚癡不在於內，也不在外，也不在中間。當遠離一切憶想時，它們就不會產生。』化比丘說：『所以你們不要作憶想。如果你們不起憶想分別諸法，那麼對於諸法就沒有執著也沒有舍離，沒有執著也沒有舍離就叫做寂滅。所有的戒品（持戒的修行）也不往來也不滅盡，定品（禪定的修行）、慧品（智慧的修行）、解脫品（解脫的修行）、解脫知見品（對解脫的認知）也不往來也不滅盡，因為這個法所以稱為涅槃。這個法都是空性的，遠離了也無法執取。你們捨棄這個涅槃的想法，不要隨順於想，不要隨順於非想，不要用想來捨棄想，不要用想來觀察想。如果用想來捨棄想，就會被想所束縛。你們不應該分別一切受想滅定（滅盡感受和思想的禪定），因為一切諸法都沒有分別。如果有比丘滅盡一切感受和思想而得到滅定，那就是圓滿，沒有更高的境界了。』化比丘說這些話的時候，五百比丘

【English Translation】 English version: On the path they were taking, the monks saw them and asked the transformed monks, 'Where do you wish to go?' They replied, 'We wish to go and dwell in solitude, enjoying the bliss of meditative concentration. Why is that? Because we cannot understand and believe the Dharma (Buddhist teachings) spoken by the Buddha.' The monks said, 'Venerable ones! We also cannot understand and believe the Dharma spoken by the Buddha, and we also wish to go and dwell in solitude, practicing meditative concentration.' At that time, the transformed monk said to the monks, 'We should abandon our arrogance and contentious minds, and we should seek to understand and believe the meaning of what the Buddha has spoken. Why is that? Because the absence of arrogance and contention is the way of a 'shramana' (a wandering ascetic). The 'Nirvana' (the ultimate state of enlightenment, cessation of suffering) that is spoken of as cessation, what is it that ceases? Is it that there is a 'self' (soul) within this body that can cease? Is it that there is a person, an action, a feeling, a life that can cease?' The monks said, 'Within this body, there is no self, no person, no action, no feeling, no life that can cease, but it is because greed, hatred, and delusion cease that it is called Nirvana.' The transformed monk said, 'You say that greed, hatred, and delusion are fixed entities that can be completely extinguished?' The monks said, 'Greed, hatred, and delusion are not within, nor without, nor in between. When all conceptualizations are abandoned, they do not arise.' The transformed monk said, 'Therefore, you should not engage in conceptualization. If you do not engage in conceptualization and discrimination of phenomena, then with regard to all phenomena, there is neither attachment nor detachment, and the absence of attachment and detachment is called 'quiescence'. All the precepts (moral conduct) neither come nor go, nor are they extinguished; the 'samadhi' (meditative concentration), 'prajna' (wisdom), 'vimukti' (liberation), and 'vimukti-jnana-darshana' (knowledge and vision of liberation) neither come nor go, nor are they extinguished. Because of this Dharma, it is called Nirvana. This Dharma is all empty, and even in its absence, it cannot be grasped. You should abandon this idea of Nirvana, do not follow after thought, do not follow after non-thought, do not use thought to abandon thought, do not use thought to observe thought. If you use thought to abandon thought, then you will be bound by thought. You should not discriminate all cessation of feeling and thought, because all phenomena are without discrimination. If there is a monk who extinguishes all feeling and thought and attains cessation, then that is perfection, and there is no higher state.' When the transformed monk spoke these words, five hundred monks

不受諸法心得解脫。來詣佛所，頭面禮足在一面立。

爾時須菩提問諸比丘言：「汝等去至何所？今何從來？」

諸比丘言：「佛所說法，無所從來去無所至。」

又問：「誰為汝師？」

答言：「我師先來不生亦無有滅。」

又問：「汝等從何聞法？」

答言：「無有五陰、十二入、十八界，從是聞法。」

又問：「云何聞法？」

答言：「不為縛故、不為解脫故。」

又問：「汝等習行何法？」

答言：「不為得故、不為斷故。」

又問：「誰調伏汝？」

答言：「身無定相、心無所行，是調伏我。」

又問：「何行心得解脫？」

答言：「不斷無明不生明故。」

又問：「汝等為誰弟子？」

答言：「無得無知者，是彼弟子。」

又問：「汝等已得，幾何當入涅槃？」

答言：「猶如如來所化入涅槃者，我等當入。」

又問：「汝等已得己利耶？」

答言：「自利不可得故。」

又問：「汝等所作已辦耶？」

答言：「所作不可得故。」

又問：「汝等修梵行耶？」

答言：「於三界不行亦非不行，是我梵行。」

又問：「汝等煩惱盡耶？」

【現代漢語翻譯】現代漢語譯本不受任何事物束縛，內心獲得解脫的人，來到佛陀所在的地方，以頭面禮拜佛足，然後站立在一旁。這時，須菩提問那些比丘們：『你們要去哪裡？現在從哪裡來？』比丘們回答說：『佛陀所說的法，沒有從哪裡來，也沒有到哪裡去。』須菩提又問：『誰是你們的老師？』比丘們回答說：『我們的老師本來不生，也沒有滅。』須菩提又問：『你們從哪裡聽聞佛法？』比丘們回答說：『從沒有五陰（色、受、想、行、識，構成個體的五種要素）、十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）、十八界（六根、六塵、六識）的地方聽聞佛法。』須菩提又問：『如何聽聞佛法？』比丘們回答說：『不是爲了被束縛，也不是爲了獲得解脫。』須菩提又問：『你們修習什麼法？』比丘們回答說：『不是爲了得到什麼，也不是爲了斷除什麼。』須菩提又問：『是誰調伏了你們？』比丘們回答說：『身體沒有固定的相狀，心也沒有固定的執行，這就是調伏我們的。』須菩提又問：『通過修習什麼，內心獲得解脫？』比丘們回答說：『不是通過斷除無明（對真理的無知），也不是通過生起智慧。』須菩提又問：『你們是誰的弟子？』比丘們回答說：『沒有獲得，也沒有認知的人，是他的弟子。』須菩提又問：『你們已經獲得了多少，什麼時候進入涅槃（不生不滅的境界）？』比丘們回答說：『就像如來（佛陀）所化現的眾生進入涅槃一樣，我們也將進入涅槃。』須菩提又問：『你們已經獲得自身的利益了嗎？』比丘們回答說：『因為自利是不可得的。』須菩提又問：『你們所做的事情已經完成了嗎？』比丘們回答說：『因為所做的事情是不可得的。』須菩提又問：『你們在修習梵行（清凈的行為）嗎？』比丘們回答說：『在三界（欲界、色界、無色界）中，既不是行，也不是不行，這就是我們的梵行。』須菩提又問：『你們的煩惱都斷盡了嗎？』

【English Translation】 English version Those who were free from all dharmas (phenomena) and whose minds were liberated came to where the Buddha was, bowed their heads to his feet, and stood to one side. At that time, Subhuti asked the monks, 'Where are you going? Where have you come from now?' The monks replied, 'The Dharma (teachings) spoken by the Buddha has nowhere to come from and nowhere to go to.' He further asked, 'Who is your teacher?' They replied, 'Our teacher was originally not born and does not cease to exist.' He further asked, 'From where did you hear the Dharma?' They replied, 'We heard the Dharma from where there are no five skandhas (form, feeling, perception, mental formations, consciousness), twelve ayatanas (six sense organs and their six corresponding objects), or eighteen dhatus (six sense organs, six sense objects, and six consciousnesses).' He further asked, 'How do you hear the Dharma?' They replied, 'Not for the sake of being bound, nor for the sake of liberation.' He further asked, 'What Dharma do you practice?' They replied, 'Not for the sake of gaining anything, nor for the sake of eliminating anything.' He further asked, 'Who has tamed you?' They replied, 'The body has no fixed form, and the mind has no fixed movement; this is what tames us.' He further asked, 'Through the practice of what does the mind attain liberation?' They replied, 'Not through the cessation of ignorance (avidya), nor through the arising of wisdom (vidya).' He further asked, 'Whose disciples are you?' They replied, 'Those who have neither attainment nor knowledge are his disciples.' He further asked, 'How much have you attained, and when will you enter Nirvana (the state of non-birth and non-death)?' They replied, 'Just as those transformed by the Tathagata (Buddha) enter Nirvana, so shall we enter Nirvana.' He further asked, 'Have you already attained your own benefit?' They replied, 'Because self-benefit is unattainable.' He further asked, 'Have you completed what needs to be done?' They replied, 'Because what needs to be done is unattainable.' He further asked, 'Are you practicing the Brahmacarya (pure conduct)?' They replied, 'In the three realms (desire realm, form realm, formless realm), neither practicing nor not practicing is our Brahmacarya.' He further asked, 'Have your afflictions been extinguished?'

答言：「一切諸法畢竟無盡相故。」

又問：「汝等破魔耶？」

答言：「陰魔不可得故。」

又問：「汝等奉如來耶？」

答言：「不以身心故。」

又問：「汝等住福田耶？」

答言：「無有住故。」

又問：「汝等斷于生死往來耶？」

答言：「無常無斷故。」

又問：「汝等隨法行耶？」

答言：「無礙解脫故。」

又問：「汝等究竟當生何所？」

答言：「隨於如來化人所至。」

須菩提問諸比丘時，有五百比丘不受諸法心得解脫，三萬二千人遠塵離垢得法眼凈。

爾時會中有普明菩薩，白佛言：「世尊！菩薩欲學是寶積經者，當云何住？當云何學？」

佛言：「菩薩學是經，所說皆無定相，而不可取亦不可著，隨是行者有大利益。普明！譬如有乘杯船欲渡恒河，以何精進乘此船渡？」

答言：「世尊！以大精進乃可得渡。所以者何？恐中壞故。」

佛告普明：「菩薩亦爾，欲修佛法當勤精進倍復過是。所以者何？是身無常、無有決定、壞敗之相，不得久住、終歸磨滅，未得法利恐中壞故。我在大流，為度眾生斷於四流故，當習法船乘此法船，往來生死度脫眾生。云何菩薩所習法船？謂

【現代漢語翻譯】現代漢語譯本回答說：『一切諸法，畢竟是無盡的相狀。』又問：『你們破除了魔障嗎？』回答說：『因為五蘊之魔是不可得的。』又問：『你們侍奉如來（Tathagata，佛的稱號）嗎？』回答說：『不以身心來侍奉。』又問：『你們安住于福田（指值得尊敬和供養的人）嗎？』回答說：『因為沒有安住之處。』又問：『你們斷絕了生死的往來嗎？』回答說：『因為無常，所以沒有斷絕。』又問：『你們隨順佛法修行嗎？』回答說：『因為已得無礙解脫。』又問：『你們究竟將往生何處？』回答說：『隨順如來所化之人所去之處。』須菩提（Subhuti，佛陀的十大弟子之一）問這些比丘時，有五百比丘不受諸法束縛，心得解脫；三萬二千人遠離塵垢，得到清凈的法眼。當時，會中有一位普明菩薩（Puming Bodhisattva），對佛說：『世尊！菩薩如果想學習這部《寶積經》（Ratnakuta Sutra），應當如何安住？應當如何學習？』佛說：『菩薩學習這部經，所說的都是沒有固定相狀的，不可執取也不可執著，隨順此法修行的人有大利益。普明！譬如有人乘坐杯子般的小船想要渡過恒河，要用什麼樣的精進才能乘此船渡過？』回答說：『世尊！要用大精進才能渡過。為什麼呢？因為恐怕中途壞掉。』佛告訴普明：『菩薩也是這樣，想要修習佛法，應當勤奮精進，要比這更加倍。為什麼呢？因為這個身體是無常的，沒有決定性，有壞敗的相狀，不能長久住世，終究會磨滅，在未得到法益之前，恐怕中途壞掉。我身處生死大流中，爲了度脫眾生，斷除四種煩惱之流，應當修習法船，乘坐此法船，往來生死，度脫眾生。菩薩所修習的法船是什麼呢？就是』

【English Translation】 English version They answered, 'All dharmas (phenomena, teachings) are ultimately without end.' Again he asked, 'Have you defeated Mara (demon, tempter)?' They answered, 'Because the skandha (aggregates of existence) Mara is unattainable.' Again he asked, 'Do you serve the Tathagata (Buddha)?' They answered, 'Not with body and mind.' Again he asked, 'Do you dwell in the field of merit (those worthy of respect and offerings)?' They answered, 'Because there is no dwelling place.' Again he asked, 'Have you cut off the coming and going of birth and death?' They answered, 'Because of impermanence, there is no cutting off.' Again he asked, 'Do you practice according to the Dharma (teachings)?' They answered, 'Because of unobstructed liberation.' Again he asked, 'Where will you ultimately be born?' They answered, 'Wherever the Tathagata's transformed beings go.' When Subhuti (one of the Buddha's ten great disciples) asked these bhikshus (monks), five hundred bhikshus, not clinging to any dharmas, attained liberation of mind; thirty-two thousand people were freed from defilements and attained the pure Dharma eye. At that time, in the assembly, there was a Bodhisattva named Puming (Universal Light), who said to the Buddha, 'World Honored One! If a Bodhisattva wishes to study this Ratnakuta Sutra (Heap of Jewels Sutra), how should they abide? How should they learn?' The Buddha said, 'Bodhisattvas who study this sutra, all that is spoken is without fixed characteristics, neither to be grasped nor clung to, those who practice accordingly will receive great benefit. Puming! For example, if someone wants to cross the Ganges River in a cup-like boat, with what diligence would they cross this river?' He answered, 'World Honored One! With great diligence, one can cross. Why? Because one fears it might break in the middle.' The Buddha told Puming, 'Bodhisattvas are also like this, if they wish to cultivate the Buddha Dharma, they should be diligent and exert themselves even more. Why? Because this body is impermanent, without certainty, with the characteristic of decay, it cannot abide long, and will ultimately perish. Before attaining the benefit of the Dharma, one fears it might break in the middle. I am in the great flow of samsara (cycle of birth and death), to liberate sentient beings and cut off the four flows of afflictions, one should practice the Dharma boat, and by riding this Dharma boat, one can come and go in samsara and liberate sentient beings. What is the Dharma boat that Bodhisattvas practice? It is'

平等心。一切眾生為船因緣，習無量福以為牢厚清凈戒板，行施及果以為莊嚴，凈心佛道為諸材木，一切福德以為具足堅固繫縛，忍辱柔軟憶念為釘，諸菩提分堅強精進，最上妙善法林中出，不可思議無量禪定福德業成，善寂調心以為師匠，畢竟不壞大悲所攝，以四攝法廣度致遠，以智慧力防諸怨賊，善方便力種種合集，四大梵行以為端嚴，四正念處為金樓觀，四正勤行四如意足以為疾風，五根善察離諸曲惡，五力強浮，七覺覺悟能破魔賊，入八真正道隨意到岸離外道濟，止為調御觀為利益不著二邊，有因緣法以為安隱，大乘廣博無盡辯才廣佈名聞能濟十方一切眾生，而自唱言：『來上法船，從安隱道至於涅槃。度身見岸，至佛道岸離一切見。』如是普明！菩薩摩訶薩應當修習如是法船。以是法船無量百千萬億阿僧祇劫，在生死中度脫漂沒長流眾生。」又告普明：「復有法行能令菩薩疾得成佛，謂諸所行真實不虛，厚習善法深心清凈，不捨精進樂欲近明，修習一切諸善根故，常正憶念樂善法故，多聞無厭具足慧故，破壞憍慢增益智故，除滅戲論具福德故，樂住獨處身心離故，不處憒鬧離惡人故，深求於法依第一義故，求于智慧通達實相故，求于真諦得不壞法故，求于空法所行正故，求于遠離得寂滅故。如是普明！是為

【現代漢語翻譯】現代漢語譯本：平等心。一切眾生是渡船的因緣，修習無量的福德作為堅固清凈的戒板，以佈施及其果報作為莊嚴，以清凈的心和佛道作為各種材料，以一切福德作為完備堅固的繫縛，以忍辱柔軟的憶念作為釘子，以各種菩提分（三十七道品）的堅強精進，從最上妙善的法林中產生，成就不可思議無量的禪定福德，以善於寂靜調伏的心作為工匠，以畢竟不壞的大悲心所攝持，用四攝法（佈施、愛語、利行、同事）廣度眾生到達遠方，用智慧的力量防禦各種怨賊，用善巧方便的力量將種種法門組合在一起，以四大梵行（慈、悲、喜、舍）作為端莊的儀容，以四正念處（身、受、心、法）作為金色的樓閣，以四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）和四如意足（欲、勤、心、觀）作為疾風，用五根（信、進、念、定、慧）善於觀察而遠離各種邪曲，用五力（信、進、念、定、慧）強大地浮動，用七覺支（擇法、精進、喜、輕安、念、定、舍）覺悟而能破除魔賊，進入八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）隨意到達彼岸，脫離外道的救濟，以止（禪定）作為調御，以觀（智慧）作為利益，不執著於二邊（有無、斷常），以因緣法作為安穩的依靠，大乘佛法廣博無盡的辯才廣泛傳播名聲，能夠救濟十方一切眾生，並且自己宣唱說：『來登上法船，從安穩的道路到達涅槃。度過身見之岸，到達佛道之岸，脫離一切見解。』像這樣普明！菩薩摩訶薩應當修習這樣的法船。用這樣的法船，在無量百千萬億阿僧祇劫中，在生死輪迴中度脫漂沒在長河中的眾生。」又告訴普明：「還有一種修行方法能夠讓菩薩快速成就佛果，那就是所做的一切真實不虛，深厚地修習善法，內心深處清凈，不捨棄精進，喜歡接近光明，修習一切善根的緣故，常常正確地憶念，喜歡善法的緣故，多聞而不厭倦，具足智慧的緣故，破除驕慢，增長智慧的緣故，消除戲論，具足福德的緣故，喜歡住在獨處，身心遠離的緣故，不處在喧鬧的地方，遠離惡人的緣故，深入地尋求佛法，依止第一義諦的緣故，尋求智慧，通達實相的緣故，尋求真諦，得到不壞的法門的緣故，尋求空法，所做的事情正確的緣故，尋求遠離，得到寂滅的緣故。像這樣普明！這就是能令菩薩疾得成佛的法行。

【English Translation】 English version: Equanimity. All sentient beings are the cause and condition for the ferry, cultivating immeasurable blessings as the firm and pure precepts board, using giving and its results as adornments, using pure mind and the path of Buddhahood as various materials, using all blessings as complete and firm bindings, using patience, gentleness, and mindfulness as nails, using the strong diligence of various Bodhi factors (thirty-seven factors of enlightenment), emerging from the supreme and wonderful forest of Dharma, accomplishing inconceivable immeasurable meditative blessings, using a mind that is good at calming and subduing as the craftsman, being embraced by the ultimately indestructible great compassion, using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to broadly deliver beings to the far shore, using the power of wisdom to defend against various enemies, using the power of skillful means to combine various Dharma gates, using the four Brahma Viharas (loving-kindness, compassion, joy, and equanimity) as dignified appearance, using the four foundations of mindfulness (body, feeling, mind, and phenomena) as golden pavilions, using the four right efforts (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and increasing good that has arisen) and the four bases of psychic power (desire, effort, mind, and investigation) as swift winds, using the five roots (faith, diligence, mindfulness, concentration, and wisdom) to observe well and stay away from various evils, using the five powers (faith, diligence, mindfulness, concentration, and wisdom) to float strongly, using the seven factors of enlightenment (discrimination of Dharma, diligence, joy, tranquility, mindfulness, concentration, and equanimity) to awaken and be able to break through the demonic forces, entering the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) to reach the shore at will, escaping the salvation of external paths, using cessation (meditation) as the tamer, using contemplation (wisdom) as the benefit, not clinging to the two extremes (existence and non-existence, permanence and annihilation), using the law of dependent origination as a secure reliance, the vast and boundless eloquence of the Mahayana Dharma widely spreading fame, able to save all sentient beings in the ten directions, and proclaiming: 『Come aboard the Dharma ferry, from the secure path to Nirvana. Cross the shore of self-view, reach the shore of Buddhahood, and be free from all views.』 Like this, Universal Light! Bodhisattva Mahasattvas should cultivate such a Dharma ferry. With this Dharma ferry, for immeasurable hundreds of thousands of millions of asamkhya kalpas, in the cycle of birth and death, deliver beings who are drifting and sinking in the long river.」 Also told Universal Light: 「There is also a practice that can enable Bodhisattvas to quickly achieve Buddhahood, which is that all actions are true and not false, deeply cultivating good Dharma, with a deep and pure mind, not abandoning diligence, liking to approach the light, because of cultivating all good roots, always correctly remembering, liking good Dharma, listening to the Dharma without weariness, possessing wisdom, breaking down arrogance, increasing wisdom, eliminating frivolous talk, possessing blessings, liking to live in solitude, with body and mind separated, not being in noisy places, staying away from evil people, deeply seeking the Dharma, relying on the ultimate truth, seeking wisdom, understanding the true nature, seeking the truth, obtaining indestructible Dharma, seeking emptiness, with correct actions, seeking detachment, obtaining tranquility. Like this, Universal Light! This is the practice that enables Bodhisattvas to quickly achieve Buddhahood.

菩薩疾成佛道。」

說是經時，普明菩薩、大迦葉等，諸天、阿修羅及世間人，皆大歡喜，頂戴奉行。

大寶積經卷第一百一十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十三

北梁沙門釋道龔譯

寶梁聚會第四十四

沙門品第一

如是我聞：

一時佛在王舍城耆阇崛山中，與大比丘眾八千人俱。菩薩摩訶薩萬六千人，皆不退轉于阿耨多羅三藐三菩提，儘是一生補處，悉從十方諸佛世界而來集會。爾時摩訶迦葉白佛言：「世尊！所言沙門，云何為沙門？」

佛告迦葉：「所謂沙門者，寂滅故，調伏故，受教故，戒身凈故，入禪定故，得智慧故，解如實義得解脫故，於三脫門無所疑故，安住聖人所行法故，善修四念處故，離一切不善法故，安住四正勤故，善修四如意足故，成就信根故，信佛法僧故，成就堅信于佛法僧故，不信余道法故，勤行離一切煩惱故，善修七菩提分離一切不善，如實修一切善法故，善知正念正智方便故，專念一切諸善法故，善知定慧方便故，成就五力故，不為一切煩惱之所亂故，善修七菩提分故，善知一切法中因緣方便故，善知聖道方便故，善知正見正定方便故，得四辯力不信外道故，依義不依語、

【現代漢語翻譯】菩薩迅速成就佛道。

當佛陀宣講這部經時，普明菩薩（普明，菩薩名）、大迦葉（大迦葉，佛陀十大弟子之一）等，以及諸天、阿修羅和世間的人們，都非常歡喜，恭敬地接受並奉行。

《大寶積經》卷第一百一十二大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第一百一十三

北涼沙門釋道龔譯

寶梁聚會第四十四

沙門品第一

如是我聞：

一時，佛陀在王舍城（王舍城，古印度城市）的耆阇崛山（耆阇崛山，又名靈鷲山，佛陀常在此說法）中，與八千位大比丘（大比丘，受過具足戒的男性出家人）一同居住。還有一萬六千位菩薩摩訶薩（菩薩摩訶薩，大菩薩），他們都不會在阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，無上正等正覺，即佛的智慧）的道路上退轉，都是一生補處（一生補處，指下一世將成佛的菩薩），全部從十方諸佛世界而來。當時，摩訶迦葉（摩訶迦葉，佛陀十大弟子之一）向佛陀說道：『世尊！您所說的沙門（沙門，佛教出家修行者），什麼是沙門呢？』

佛陀告訴迦葉：『所謂的沙門，是因為寂滅（寂滅，指煩惱止息，達到涅槃的境界）的緣故，因為調伏（調伏，指調伏自己的身心）的緣故，因為接受教誨的緣故，因為戒身清凈的緣故，因為進入禪定（禪定，指通過修行達到的精神集中狀態）的緣故，因為獲得智慧（智慧，指對真理的正確認識）的緣故，因為理解如實義（如實義，指事物的真實本質）而獲得解脫（解脫，指脫離輪迴的束縛）的緣故，因為對三脫門（三脫門，指空、無相、無愿三種解脫法門）沒有疑惑的緣故，因為安住于聖人所修行的法（聖人所行法，指聖者所修行的正道）的緣故，因為善修四念處（四念處，指身、受、心、法四種觀想）的緣故，因為遠離一切不善法（不善法，指一切不符合道德和佛法的行為）的緣故，因為安住於四正勤（四正勤，指已生惡令斷、未生惡令不生、已生善令增長、未生善令生起）的緣故，因為善修四如意足（四如意足，指欲、勤、心、觀四種禪定）的緣故，因為成就信根（信根，指對佛法僧的堅定信仰）的緣故，因為信仰佛法僧（佛法僧，指佛教的三寶）的緣故，因為對佛法僧成就堅固的信仰的緣故，因為不信仰其他道法的緣故，因為勤奮修行以遠離一切煩惱的緣故，因為善修七菩提分（七菩提分，指七種有助於覺悟的修行方法）以遠離一切不善，如實地修行一切善法的緣故，因為善知正念正智（正念正智，指正確的念頭和智慧）的方便的緣故，因為專心念誦一切諸善法的緣故，因為善知定慧（定慧，指禪定和智慧）方便的緣故，因為成就五力（五力，指信、精進、念、定、慧五種力量）的緣故，因為不被一切煩惱所擾亂的緣故，因為善修七菩提分的緣故，因為善知一切法中因緣方便的緣故，因為善知聖道方便的緣故，因為善知正見正定（正見正定，指正確的見解和禪定）方便的緣故，因為獲得四辯力（四辯力，指義辯、法辯、辭辯、樂說辯四種辯才）而不信仰外道的緣故，因為依義不依語（依義不依語，指理解佛法要注重意義而非文字）的緣故，』

【English Translation】 The Bodhisattva quickly attains Buddhahood.

When the Buddha was speaking this sutra, Universal Light Bodhisattva (Universal Light, name of a Bodhisattva), Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples), and others, as well as the devas, asuras, and people of the world, were all greatly delighted, respectfully accepting and practicing it.

The Great Treasure Accumulation Sutra, Volume 112 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 113

Translated by the Shramana Shi Daogong of Northern Liang

The Forty-fourth Assembly of the Jeweled Beam

Chapter One on Shramanas

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gridhrakuta (Mount Gridhrakuta, also known as Vulture Peak, where the Buddha often taught) in the city of Rajagriha (Rajagriha, an ancient Indian city), together with eight thousand great Bhikshus (Bhikshus, fully ordained male monastics). There were also sixteen thousand Bodhisattva Mahasattvas (Bodhisattva Mahasattvas, great Bodhisattvas), all of whom were non-retrogressing on the path to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the wisdom of a Buddha), all being in their last life before Buddhahood, and all having come from the Buddha-worlds of the ten directions. At that time, Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! What is meant by the term Shramana (Shramana, a Buddhist renunciate practitioner)?'

The Buddha said to Kasyapa, 'The so-called Shramana is so because of quiescence (quiescence, the cessation of afflictions, reaching the state of Nirvana), because of taming (taming, taming one's own body and mind), because of receiving teachings, because of purity of the body through precepts, because of entering into dhyana (dhyana, a state of mental concentration achieved through practice), because of attaining wisdom (wisdom, the correct understanding of truth), because of understanding the true meaning (true meaning, the true essence of things) and attaining liberation (liberation, freedom from the cycle of rebirth), because of having no doubt about the three doors of liberation (three doors of liberation, the three methods of liberation: emptiness, signlessness, and wishlessness), because of abiding in the practices of the sages (practices of the sages, the righteous path practiced by the saints), because of skillfully practicing the four foundations of mindfulness (four foundations of mindfulness, contemplation of body, feelings, mind, and dharmas), because of being apart from all unwholesome dharmas (unwholesome dharmas, all actions that are not in accordance with morality and the Dharma), because of abiding in the four right exertions (four right exertions, to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to cultivate wholesome states that have not arisen, and to maintain wholesome states that have arisen), because of skillfully practicing the four bases of psychic power (four bases of psychic power, desire, effort, mind, and contemplation), because of accomplishing the root of faith (root of faith, firm belief in the Buddha, Dharma, and Sangha), because of having faith in the Buddha, Dharma, and Sangha (Buddha, Dharma, and Sangha, the three jewels of Buddhism), because of having firm faith in the Buddha, Dharma, and Sangha, because of not believing in other paths, because of diligently practicing to be apart from all afflictions, because of skillfully practicing the seven factors of enlightenment (seven factors of enlightenment, seven practices that aid in enlightenment) to be apart from all unwholesome states, and truly practicing all wholesome states, because of skillfully knowing the means of right mindfulness and right wisdom (right mindfulness and right wisdom, correct thoughts and wisdom), because of focusing the mind on all wholesome dharmas, because of skillfully knowing the means of samadhi and prajna (samadhi and prajna, concentration and wisdom), because of accomplishing the five powers (five powers, faith, effort, mindfulness, concentration, and wisdom), because of not being disturbed by all afflictions, because of skillfully practicing the seven factors of enlightenment, because of skillfully knowing the means of causes and conditions in all dharmas, because of skillfully knowing the means of the noble path, because of skillfully knowing the means of right view and right concentration (right view and right concentration, correct understanding and concentration), because of attaining the four powers of eloquence (four powers of eloquence, eloquence in meaning, dharma, language, and joyful speech) and not believing in external paths, because of relying on the meaning and not on the words (relying on the meaning and not on the words, understanding the Dharma should focus on the meaning rather than the literal words),'

依智不依識、依了義經不依不了義經、依法不依人故，離四魔故，善知五陰故，斷一切煩惱故，得最後身故，離生死道故，離一切愛故，勤行知苦斷集證滅修道故，善見四聖諦故，于佛法中不信余道故，所作已辦故，斷一切漏故，修八背舍故，釋梵天王之所贊故，從本已來專心行道故，樂阿蘭若處故，安住聖法中故，樂佛法儀式故，心不傾動故，不親近出家在家眾故，心樂獨行如犀角故，畏於人眾多惱亂故，樂住獨處故，常怖畏三界故，得實沙門果故，離一切悕望故，離世八法故所謂利衰譭譽稱譏苦樂，堅心不動如地故，護彼我意無所犯故，不濁故，正行故，心行成就如虛空故，于諸形相心無染著如虛空中動手無所礙故。迦葉！若能成就如是行法，是名沙門。」

爾時摩訶迦葉白佛言：「世尊！未曾有也。如來善說沙門德行。世尊！若未來世有諸沙門，非實沙門自言我是沙門、非梵行人自言我有梵行。如是之人，即已侵損如來無量阿僧祇劫所修集阿耨多羅三藐三菩提。」

佛告迦葉：「如是侵損如來菩提之罪，說不可盡。迦葉！我滅度后，汝及余大弟子等亦皆滅度，又此世界諸大菩薩皆至他方諸佛世界。爾時於我法中，當有比丘于諸所行心多諂曲。迦葉！我今當說沙門之垢、沙門過罪。迦葉！后末法中當

【現代漢語翻譯】現代漢語譯本：'依智慧不依意識，依究竟了義的經典不依不了義的經典，依佛法真理不依個人，因此能遠離四種魔障，善於瞭解五蘊，斷除一切煩惱，獲得最後一次的生命，脫離生死輪迴，遠離一切貪愛，勤奮修行以瞭解苦、斷除苦的根源、證得苦的止息、修習通往止息的道路，善於洞見四聖諦，在佛法中不信其他道法，所應做的事已經完成，斷除一切煩惱的漏失，修習八種背舍，受到釋梵天王（佛教護法神）的讚歎，從一開始就專心修行，喜愛在寂靜的處所修行，安住在神聖的佛法中，喜愛佛法的儀式，內心不為外物所動搖，不親近出家或在家的信眾，內心喜愛像犀牛角一樣獨自修行，畏懼人群的喧囂擾亂，喜愛獨處，常常畏懼三界（欲界、色界、無色界）的束縛，獲得真正的沙門果位，遠離一切希望，遠離世間的八種法（利、衰、毀、譽、稱、譏、苦、樂），內心堅定不動搖如大地，守護自己和他人的意念不犯錯，不污濁，行為端正，心行成就如虛空，對於一切形相內心沒有執著，如同在虛空中動手沒有障礙。迦葉！如果能夠成就這樣的修行方法，就稱為沙門。' 那時，摩訶迦葉（佛陀十大弟子之一）對佛說：'世尊！真是前所未有啊。如來善於解說沙門的德行。世尊！如果未來世有沙門，不是真正的沙門卻自稱是沙門，不是清凈修行的人卻自稱有清凈的修行。這樣的人，就已經侵損瞭如來在無量阿僧祇劫（極長的時間單位）中所修集而成的阿耨多羅三藐三菩提（無上正等正覺）。' 佛告訴迦葉：'像這樣侵損如來菩提的罪過，是說不盡的。迦葉！我滅度后，你和其餘的大弟子們也都會滅度，而且這個世界的大菩薩們都會到其他佛的世界去。那時，在我的佛法中，會有比丘在行為上多有諂媚虛偽。迦葉！我現在要說沙門的污垢、沙門的過失。迦葉！在末法時期，當

【English Translation】 English version: 'Rely on wisdom, not on consciousness; rely on sutras of definitive meaning, not on sutras of provisional meaning; rely on the Dharma, not on persons. Therefore, one is free from the four demons, is skilled in understanding the five aggregates, cuts off all afflictions, attains the final body, is liberated from the cycle of birth and death, is free from all attachments, diligently practices to know suffering, to abandon the cause of suffering, to realize the cessation of suffering, and to cultivate the path to the cessation of suffering, is skilled in seeing the Four Noble Truths, does not believe in other paths within the Buddha's Dharma, has accomplished what needs to be done, has cut off all outflows, cultivates the eight liberations, is praised by Sakra, the King of Gods (a Buddhist protector deity), has been single-mindedly practicing the path from the beginning, delights in practicing in secluded places, dwells in the sacred Dharma, delights in the rituals of the Buddha's Dharma, whose mind is not swayed, does not associate with monastic or lay communities, whose mind delights in solitary practice like a rhinoceros horn, fears the disturbances of crowds, delights in living alone, constantly fears the three realms (desire realm, form realm, formless realm), attains the true fruit of a Shramana, is free from all desires, is free from the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure), whose mind is firm and unmoving like the earth, protects his own and others' minds from wrongdoing, is not defiled, acts righteously, whose mind is accomplished like space, whose mind is not attached to any forms, like moving one's hand in space without obstruction. Kashyapa! If one can accomplish such practices, one is called a Shramana.' At that time, Mahakashyapa (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! This is unprecedented. The Tathagata has well explained the virtues of a Shramana. World Honored One! If in the future there are Shramanas who are not true Shramanas but claim to be Shramanas, who are not pure practitioners but claim to have pure practice, such people have already damaged the Anuttara-samyak-sambodhi (supreme perfect enlightenment) that the Tathagata has cultivated for immeasurable asamkhya kalpas (extremely long periods of time).' The Buddha told Kashyapa: 'The sin of damaging the Tathagata's Bodhi in this way is inexhaustible. Kashyapa! After my Parinirvana, you and the rest of my great disciples will also pass away, and the great Bodhisattvas of this world will all go to other Buddha worlds. At that time, in my Dharma, there will be Bhikkhus whose actions are full of flattery and deceit. Kashyapa! I will now speak of the defilements of a Shramana, the faults of a Shramana. Kashyapa! In the Dharma-ending age, when

有比丘，不修身、不修戒、不修心、不修慧，癡如小兒，向于闇冥而無所知，心不調伏成沙門垢。迦葉！云何沙門垢？迦葉！沙門垢有三十二，出家之人所應遠離。何等三十二？欲覺是沙門垢，瞋覺是沙門垢，惱覺是沙門垢，自讚是沙門垢，毀他是沙門垢，邪求利養是沙門垢，因利求利是沙門垢，損他施福是沙門垢，覆藏罪過是沙門垢，親近在家人是沙門垢，親近出家人是沙門垢，樂於眾鬧是沙門垢，未得利養作方便求是沙門垢，於他利養心生悕望是沙門垢，自於利養心不知足是沙門垢，於他利養中心生嫉妒是沙門垢，常求他過是沙門垢，不見己過是沙門垢，于解脫戒而不堅持是沙門垢，不知慚愧是沙門垢，無恭恪意心慢掉動無有羞恥是沙門垢，起諸結使是沙門垢，逆十二因緣是沙門垢，攝取邊見是沙門垢，不寂滅不離欲是沙門垢，樂於生死不樂涅槃是沙門垢，好樂外典是沙門垢，五蓋覆心起諸煩惱是沙門垢，不信業報是沙門垢，畏三脫門是沙門垢，謗深妙法不寂滅行是沙門垢，於三寶中心不尊敬是沙門垢。迦葉！是名沙門三十二垢。若能離此諸垢，是名沙門。

「迦葉！又有八法覆沙門行。何等八？一者不敬順師長；二不尊敬法；三不善思惟；四所未聞法聞已誹謗；五聞無眾生無我無命無人法已心生驚畏；六

聞一切行本來無生已，而解有為法不解無為法；七聞說次第法已墮大深處；八聞一切法無生無性無出已而心迷沒。迦葉！是名八法覆于沙門行。如是八法，出家沙門應當遠離。迦葉！我不說剃頭法服名為沙門，所謂有功德儀式具足者乃名為沙門。

「迦葉！沙門身服袈裟，心應遠離貪恚癡行。何以故？心無貪恚癡行，我乃聽著袈裟。迦葉！若心有貪恚癡法而身著袈裟，除專心持戒，余不持戒人則為燒滅袈裟。何以故？聖人表式，隨順寂滅行慈悲心離欲滅者之所應服。迦葉！汝今聽我說，聖人表式有十二事。何等十二？迦葉！持戒是聖人表式，禪定是聖人表式，智慧是聖人表式，解脫是聖人表式，解脫知見是聖人表式，入四聖諦是聖人表式，能解十二因緣是聖人表式，行四無量心是聖人表式，行於四禪是聖人表式，行四無色定是聖人表式，入四向正定是聖人表式，斷一切漏是聖人表式。迦葉！是名聖人十二表式迦葉。若有比丘不具足聖人十二表式身服袈裟者，我說此比丘是邪法行、非寂滅行、離佛法行，不近涅槃順生死行，為魔所鉤不度生死，于正法退而行邪法。

「迦葉！是故出家比丘身服袈裟時，若未得沙門果者，應以八法敬重袈裟。何等八？于身袈裟，應起塔想、世尊想、寂滅想、慈想、敬如佛想、

【現代漢語翻譯】現代漢語譯本：一、聽聞一切行為本來沒有生起，卻只理解有為法而不理解無為法；二、聽聞宣說次第法后反而陷入極大的困境；三、聽聞一切法沒有生起、沒有自性、沒有出離后，內心反而迷茫沉沒。迦葉（佛陀弟子名）！這被稱為八種覆蓋沙門（出家修行者）修行的法。像這樣的八種法，出家沙門應當遠離。迦葉！我不是說剃了頭髮、穿上法服就叫做沙門，而是說那些有功德、儀式具足的人才叫做沙門。迦葉！沙門身穿袈裟，內心應當遠離貪慾、嗔恚、愚癡的行為。為什麼呢？內心沒有貪慾、嗔恚、愚癡的行為，我才允許他穿袈裟。迦葉！如果內心有貪慾、嗔恚、愚癡的法，而身上穿著袈裟，除非專心持戒，否則不持戒的人就等於燒燬了袈裟。為什麼呢？袈裟是聖人的標誌，是隨順寂滅、修行慈悲心、遠離慾望、滅除煩惱的人所應該穿的。迦葉！你現在聽我說，聖人的標誌有十二種。是哪十二種呢？迦葉！持戒是聖人的標誌，禪定是聖人的標誌，智慧是聖人的標誌，解脫是聖人的標誌，解脫知見是聖人的標誌，進入四聖諦（苦、集、滅、道）是聖人的標誌，能夠理解十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）是聖人的標誌，修行四無量心（慈、悲、喜、舍）是聖人的標誌，修行四禪（初禪、二禪、三禪、四禪）是聖人的標誌，修行四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）是聖人的標誌，進入四向正定（須陀洹向、斯陀含向、阿那含向、阿羅漢向）是聖人的標誌，斷除一切煩惱是聖人的標誌。迦葉！這被稱為聖人的十二種標誌。迦葉！如果有比丘不具備聖人的十二種標誌，卻身穿袈裟，我說這個比丘是修行邪法、不是修行寂滅、遠離佛法、不接近涅槃、順著生死輪迴、被魔所束縛、不能度脫生死、從正法退轉而修行邪法。迦葉！因此，出家比丘在身穿袈裟時，如果還沒有證得沙門果位，應當以八種法來敬重袈裟。是哪八種呢？對於身上的袈裟，應當生起塔想、世尊想、寂滅想、慈想、敬如佛想、

【English Translation】 English version: Firstly, having heard that all actions are originally without arising, they understand conditioned phenomena but not unconditioned phenomena; secondly, having heard the teaching of sequential Dharma, they fall into a great abyss; thirdly, having heard that all dharmas are without arising, without self-nature, and without departure, their minds become confused and submerged. Kashyapa (a disciple of the Buddha)! These are called the eight dharmas that cover the practice of a Shramana (a renunciate practitioner). Such eight dharmas, a Shramana should stay away from. Kashyapa! I do not say that shaving the head and wearing the Dharma robes makes one a Shramana, but rather those who have merit and are complete in their practices are called Shramanas. Kashyapa! A Shramana wearing the Kasaya (monk's robe) should keep their mind away from greed, hatred, and delusion. Why? Only when the mind is free from greed, hatred, and delusion, do I allow them to wear the Kasaya. Kashyapa! If the mind has greed, hatred, and delusion, and yet one wears the Kasaya, unless they are wholeheartedly upholding the precepts, those who do not uphold the precepts are burning the Kasaya. Why? The Kasaya is the symbol of the noble ones, it is what those who follow the path of tranquility, practice compassion, are free from desire, and have extinguished afflictions should wear. Kashyapa! Now listen to me, there are twelve symbols of the noble ones. What are these twelve? Kashyapa! Upholding the precepts is a symbol of the noble ones, meditation is a symbol of the noble ones, wisdom is a symbol of the noble ones, liberation is a symbol of the noble ones, the knowledge and vision of liberation is a symbol of the noble ones, entering the Four Noble Truths (suffering, origin, cessation, path) is a symbol of the noble ones, understanding the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) is a symbol of the noble ones, practicing the Four Immeasurables (loving-kindness, compassion, joy, equanimity) is a symbol of the noble ones, practicing the Four Dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana) is a symbol of the noble ones, practicing the Four Formless Absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception) is a symbol of the noble ones, entering the four stages of enlightenment (stream-enterer, once-returner, non-returner, arhat) is a symbol of the noble ones, and the eradication of all outflows is a symbol of the noble ones. Kashyapa! These are called the twelve symbols of the noble ones. Kashyapa! If there is a Bhikshu (monk) who does not possess the twelve symbols of the noble ones, yet wears the Kasaya, I say that this Bhikshu is practicing wrong Dharma, not practicing tranquility, is far from the Buddha's Dharma, is not approaching Nirvana, is following the cycle of birth and death, is caught by Mara (the demon), cannot cross over birth and death, and has retreated from the right Dharma to practice wrong Dharma. Kashyapa! Therefore, when a Bhikshu who has left home wears the Kasaya, if they have not yet attained the fruit of a Shramana, they should respect the Kasaya with eight dharmas. What are these eight? Towards the Kasaya on their body, they should generate the thought of a stupa, the thought of the World Honored One, the thought of tranquility, the thought of loving-kindness, the thought of respecting it as the Buddha,

慚想、愧想、令我來世離貪恚癡具沙門法想。迦葉！是名八法敬重袈裟。迦葉！若有於四聖種不行知足離沙門法，亦不以此八法敬重袈裟者，而彼別有似沙門數墮小地獄。迦葉！彼地獄中似沙門者于中受罪，衣缽支體皆悉熾然。坐臥之處凡有所用物，亦皆熾然如大火聚。似沙門者受如是罪。何以故？成就不凈身口意業故墮是罪處。

「迦葉！若非沙門自言我是沙門非梵行者、自言我有梵行，若有持戒功德具足人所右繞恭敬尊重者，若破戒比丘受其禮敬供養而不自知惡，彼惡比丘以是不善根故得八輕法。何等八？一作愚癡，二口瘖啞，三受身矬陋，四顏貌醜惡，其面側戾見者蚩笑，五轉受女人身作貧窮婢使，六其形羸瘦夭損壽命，七人所不敬常有惡名，八不值佛世。迦葉！是破戒比丘受持戒者禮敬供養，得如是八種法。迦葉！破戒比丘聞如是法已，應當不受持戒比丘禮敬供養。迦葉！若有非沙門自言我是沙門、非梵行自言我有梵行，於此大地乃至無有涕唾分處，況舉足下足去來屈伸。何以故？過去大王持此大地施與持戒有行德者，令于中行道。迦葉！是破戒比丘舉足下足處，一切信施不及此人，況僧坊及招提僧舍經行之處。若有房舍床敷園林，所有衣缽臥具醫藥一切信施，所不應受。迦葉！我今當說。若有非沙門

【現代漢語翻譯】現代漢語譯本：慚愧的想法，羞恥的想法，使我來世能夠遠離貪婪、嗔恨、愚癡，具備沙門（出家修行者）的修行之想。迦葉！這稱為八法敬重袈裟。迦葉！如果有人對於四聖種（知足少欲、遠離喧囂、精進修行、智慧增長）不能知足，遠離沙門修行之法，也不以這八法敬重袈裟，那麼他就會以似沙門之名墮入小地獄。迦葉！那些在地獄中像沙門的人，在那裡受罪，他們的衣服、缽、身體都熾熱燃燒。他們坐臥之處，凡是所用的東西，也都像大火堆一樣熾熱燃燒。這些像沙門的人遭受這樣的罪。為什麼呢？因為他們成就了不清凈的身、口、意業，所以墮落到這樣的罪處。迦葉！如果不是沙門，卻自稱是沙門；不是梵行（清凈的行為），卻自稱有梵行；如果有持戒功德具足的人，被眾人右繞恭敬尊重，而破戒的比丘接受他們的禮敬供養卻不自知罪惡，那麼這個惡比丘因為這些不善的根源，會得到八種輕賤的果報。是哪八種呢？一是變得愚癡，二是口不能言語，三是身體矮小丑陋，四是容貌醜惡，面容扭曲，讓人見了就嘲笑，五是轉生為女人，做貧窮的婢女，六是身體羸弱，壽命短促，七是不受人尊敬，常有惡名，八是不能遇到佛陀出世。迦葉！這就是破戒比丘接受持戒者禮敬供養所得到的八種果報。迦葉！破戒比丘聽聞這些法后，應當不接受持戒比丘的禮敬供養。迦葉！如果不是沙門，卻自稱是沙門；不是梵行，卻自稱有梵行，那麼他在這大地上，甚至連涕唾之處都不配有，更何況是舉足下足、行走、屈伸的地方。為什麼呢？過去的大王將這大地佈施給持戒有德行的人，讓他們在這裡修行。迦葉！破戒比丘舉足下足的地方，一切信徒的佈施都不及此人，更何況是僧坊、招提僧舍、經行之處。如果有房舍、床鋪、園林，所有的衣服、缽、臥具、醫藥等一切信徒的佈施，都不應該接受。迦葉！我現在要說，如果不是沙門

【English Translation】 English version: The thought of shame, the thought of remorse, may they cause me in future lives to be free from greed, hatred, and delusion, and to possess the aspiration of a Shramana (a monastic practitioner). Kashyapa! This is called the eight dharmas of respecting the Kasaya (monk's robe). Kashyapa! If someone does not practice contentment with the four noble lineages (contentment with little, seclusion, diligence, and wisdom), departs from the dharma of a Shramana, and does not respect the Kasaya with these eight dharmas, then they, under the guise of a Shramana, will fall into a minor hell. Kashyapa! Those who appear as Shramanas in that hell suffer torment, their robes, bowls, and bodies all ablaze. The places where they sit and lie, and all the things they use, are also ablaze like great piles of fire. These who appear as Shramanas suffer such torment. Why is this? Because they have perfected impure deeds of body, speech, and mind, they fall into such a place of suffering. Kashyapa! If one is not a Shramana but claims to be a Shramana, is not practicing Brahmacharya (pure conduct) but claims to practice Brahmacharya, and if there are those who possess the merit of upholding precepts, who are circumambulated, respected, and honored by the people, and if a precept-breaking Bhikshu (monk) accepts their reverence and offerings without recognizing his own evil, then that evil Bhikshu, due to these unwholesome roots, will receive eight light retributions. What are the eight? First, becoming foolish; second, becoming mute; third, having a short and ugly body; fourth, having an ugly face, a distorted countenance that causes others to laugh; fifth, being reborn as a woman, a poor servant; sixth, having a weak body and a short lifespan; seventh, being disrespected and having a bad reputation; eighth, not encountering the Buddha's appearance in the world. Kashyapa! This is the eightfold retribution that a precept-breaking Bhikshu receives for accepting the reverence and offerings of those who uphold precepts. Kashyapa! Having heard these dharmas, a precept-breaking Bhikshu should not accept the reverence and offerings of those who uphold precepts. Kashyapa! If one is not a Shramana but claims to be a Shramana, is not practicing Brahmacharya but claims to practice Brahmacharya, then on this earth, they do not even deserve a place to spit, let alone a place to step, walk, or stretch. Why is this? In the past, great kings gave this earth to those who upheld precepts and had virtuous conduct, so that they could practice the path here. Kashyapa! The place where a precept-breaking Bhikshu steps is not worthy of any offering from the faithful, let alone the Sangha monasteries, the assembly halls, or the places for walking meditation. If there are houses, beds, gardens, all the robes, bowls, bedding, medicine, and all the offerings from the faithful, they should not be accepted. Kashyapa! I will now speak. If one is not a Shramana

自言我是沙門、非梵行自言我有梵行，不能必報信施如一毛端。何以故？聖眾福田猶如大海最妙最勝，于中若有施主凈心信故，以施種子種福田中，如此施主起無量施想。迦葉！若有破戒比丘，如分一毛以為百分，若惡比丘受信施如一毛分，隨所受毛分即損失施主爾所大海福報之分，不能畢報。迦葉！是故應凈其心受他信施。迦葉！應如是學。」

爾時眾中有凈行少欲離扼比丘二百人，聞說是已捫淚而白世尊：「我今當死，不欲以不得沙門果受他信施乃至一食。」

佛言：「善哉善哉。善男子！汝如是慚愧畏於後世，喻如金剛，即是現世瓔珞。善男子！我今當說。世有二人應受信施。何等二？一者勤行精進，二者得解脫者。」

佛告比丘：「若有比丘得解脫者、行善法者，如我所說堅持戒者，觀一切行無常苦一切法無我者，觀涅槃寂滅愿求欲得，如是比丘受他信施摶如須彌，必能報是信施之福。若有比丘受信施主施，令此施主得大利益得大果報。何以故？常生福德。有三種福：一常施食，二僧坊舍，三行慈心。此三福中慈心最勝。」

佛告比丘：「若有比丘從施主受施，若衣缽臥具飲食湯藥受已，若入無量定，令彼施主得無量福得無量報。迦葉！譬如三千大千世界所有大海尚可竭盡，而此施

【現代漢語翻譯】現代漢語譯本：如果有人自稱是沙門（出家修道者），卻不是真正的梵行者（清凈的行為），即使接受了像一根毛髮那樣微小的信施（信徒的佈施），也無法完全報答。這是為什麼呢？因為聖眾（修行有成就的僧人）的福田（指僧人接受供養能為施主帶來福報）就像大海一樣，無比殊勝。如果施主以清凈的信心，將佈施的種子種在這福田中，那麼這位施主就會產生無量的佈施功德。迦葉（佛陀的弟子）！如果一個破戒的比丘，即使只接受了像一根毛髮分成一百份中的一份那麼微小的信施，他所接受的每一份，都會讓施主損失如同大海般福報的一部分，無法完全報答。迦葉！因此，應當清凈自己的心來接受他人的信施。迦葉！你們應當這樣學習。當時，在場的有二百位清凈修行、少欲知足、遠離煩惱的比丘，聽到這些話后，流著眼淚對世尊說：『我們寧願死去，也不願以沒有證得沙門果（出家修行的最高果位）的狀態接受他人的信施，哪怕只是一頓飯。』佛陀說：『好啊，好啊。善男子！你們如此慚愧，畏懼來世的果報，就像金剛一樣堅固，這就是現世的瓔珞（珍貴的裝飾品）。善男子！我現在要說，世上有兩種人應該接受信施。是哪兩種呢？第一種是勤奮修行精進的人，第二種是已經獲得解脫的人。』佛陀告訴比丘們：『如果一個比丘已經獲得解脫，修行善法，像我所說的那樣堅持戒律，觀察一切行為都是無常的、痛苦的，一切法都是無我的，觀察涅槃（寂滅的境界）是寂靜的，並渴望獲得涅槃，這樣的比丘接受他人的信施，即使像須彌山（一座高大的山）那樣多，也一定能夠報答這些信施的福報。如果一個比丘接受施主的佈施，能讓這位施主獲得大利益，獲得大果報。這是為什麼呢？因為他能讓施主常生福德。有三種福德：一是經常佈施食物，二是佈施僧房住所，三是修行慈心。這三種福德中，慈心最為殊勝。』佛陀告訴比丘們：『如果一個比丘從施主那裡接受佈施，無論是衣服、缽、臥具、飲食還是湯藥，接受之後，如果進入無量定（一種禪定狀態），就能讓施主獲得無量的福報和無量的果報。迦葉！譬如三千大千世界所有的大海都可以枯竭，而這種施主所獲得的福報卻不會枯竭。』

【English Translation】 English version: If someone claims to be a 'Shramana' (a renunciate, a mendicant) but is not truly practicing 'Brahmacharya' (pure conduct), they cannot fully repay even a single hair's worth of 'Danashila' (offerings from the faithful). Why is this? Because the 'Sangha' (community of monks) is a field of merit like the vast ocean, most wonderful and supreme. If a donor, with a pure heart and faith, plants the seed of giving in this field of merit, that donor will generate immeasurable merit. Kashyapa (a disciple of the Buddha)! If a monk who has broken his precepts receives even a hair's breadth of offerings, each portion he receives will cause the donor to lose a portion of merit as vast as the ocean, and he cannot fully repay it. Kashyapa! Therefore, one should purify one's heart to receive the offerings of others. Kashyapa! You should learn in this way. At that time, there were two hundred monks present who were practicing purity, content with little, and free from defilements. Upon hearing these words, they wept and said to the World Honored One: 'We would rather die than receive the offerings of others, even a single meal, without having attained the fruit of a Shramana (the highest attainment of a renunciate).' The Buddha said: 'Excellent, excellent. Good men! Your shame and fear of the consequences in the next life are as firm as a diamond, and this is your adornment in this very life. Good men! I will now tell you, there are two kinds of people in the world who are worthy of receiving offerings. What are the two? The first is one who diligently practices with vigor, and the second is one who has attained liberation.' The Buddha told the monks: 'If a monk has attained liberation, practices good conduct, upholds the precepts as I have taught, observes that all actions are impermanent and suffering, that all dharmas are without self, observes that Nirvana (the state of cessation) is peaceful, and desires to attain Nirvana, such a monk, even if he receives offerings as vast as Mount Sumeru (a great mountain), will surely be able to repay the merit of these offerings. If a monk receives offerings from a donor, he enables that donor to gain great benefit and great rewards. Why is this? Because he constantly generates merit. There are three kinds of merit: first, the constant giving of food; second, the giving of monastic dwellings; and third, the practice of loving-kindness. Among these three merits, loving-kindness is the most supreme.' The Buddha told the monks: 'If a monk receives offerings from a donor, whether it be clothing, a bowl, bedding, food, or medicine, and after receiving them, enters into immeasurable concentration (a state of meditation), he enables the donor to gain immeasurable merit and immeasurable rewards. Kashyapa! Just as all the oceans in the three thousand great thousand worlds can be exhausted, the merit gained by such a donor will not be exhausted.'

主所得福報不可得盡。迦葉當知，破戒比丘損於施主爾所福德。若受施主施已，行於惡法損他信施。迦葉！如是說沙門垢、沙門過罪、沙門諂曲、沙門中賊。迦葉！持戒比丘應當專念，遠離如是一切惡法。

「迦葉！所謂沙門者，眼不流色中，耳鼻舌身意不流法中，是故謂之沙門。選擇六入、了達六通、專念六念、安住六敬法、行六重法，是謂沙門。」

比丘品第二

爾時佛告迦葉：「所言比丘，比丘者能破煩惱，故名比丘。破我想、眾生想、人想、男想、女想，是謂比丘。複次迦葉！有修戒修慧，是名比丘。複次迦葉！離恐畏故、度三有四流故、見有及流諸過患故、離一切有及流故、安處無畏道故，是名比丘。迦葉！若有比丘自知不成就如是之法及余善法，又離是法行於余道，迦葉！彼比丘非我弟子、我非彼師。迦葉！多有惡比丘壞我佛法。迦葉！非九十五種外道能壞我法，亦非諸餘外道能壞我法，除我法中所有癡人。此癡人輩能壞我法。迦葉！譬如師子獸中之王，若其死已，虎狼鳥獸無有能得食其肉者。迦葉！師子身中自生諸蟲，還食其肉。迦葉！於我法中出如是等諸惡比丘，貪惜利養為貪利所覆，不滅惡法、不修善法、不離妄語。迦葉！如是比丘能壞我法。

「迦葉！有四法成就，當

【現代漢語翻譯】現代漢語譯本：佛陀所得的福報是無法完全估量的。迦葉（佛陀弟子名）應當知道，破戒的比丘會損害施主所應得的福德。如果接受了施主的佈施，卻行惡法，就會損害施主的信心和佈施。迦葉！這樣的人被稱為沙門的污垢、沙門的過錯、沙門的虛偽、沙門中的賊。迦葉！持戒的比丘應當專心正念，遠離所有這些惡法。『迦葉！所謂沙門（出家修行者）是指，眼睛不被外色所迷惑，耳朵、鼻子、舌頭、身體、意念不被外法所迷惑，所以稱為沙門。能夠選擇六入（眼、耳、鼻、舌、身、意），通達六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），專心正念六念（唸佛、念法、念僧、念戒、念施、念天），安住六敬法（敬佛、敬法、敬僧、敬戒、敬學、敬和合），修行六重法（不殺生、不偷盜、不邪淫、不妄語、不飲酒、不非時食），這樣的人才稱為沙門。』比丘品第二這時，佛陀告訴迦葉：『所說的比丘（出家男眾），比丘是指能夠破除煩惱的人，所以稱為比丘。能夠破除我執、眾生執、人執、男執、女執，這樣的人才稱為比丘。再者，迦葉！有修行戒律和智慧的人，稱為比丘。再者，迦葉！因為遠離恐懼，度脫三有（欲有、色有、無色有）和四流（欲流、有流、見流、無明流），看到有和流的各種過患，遠離一切有和流，安住在無畏的道路上，這樣的人才稱為比丘。迦葉！如果有比丘自己知道沒有成就這些法以及其他善法，又離開這些法而行於其他道路，迦葉！這樣的比丘不是我的弟子，我也不是他的老師。迦葉！有很多惡比丘會破壞我的佛法。迦葉！不是九十五種外道（佛教以外的宗教）能夠破壞我的佛法，也不是其他外道能夠破壞我的佛法，只有我法中的愚癡之人才能破壞我的佛法。這些愚癡之人會破壞我的佛法。迦葉！譬如獅子是獸中之王，如果它死了，虎狼鳥獸都不能吃它的肉。迦葉！獅子身體里自己會生出蟲子，反過來吃它的肉。迦葉！在我的佛法中，也會出現這樣的惡比丘，他們貪圖利養，被貪慾所矇蔽，不滅除惡法，不修習善法，不遠離妄語。迦葉！這樣的比丘會破壞我的佛法。』『迦葉！有四種法成就，應當

【English Translation】 English version: The merit and blessings obtained by the Buddha are immeasurable. Kashyapa (a disciple of the Buddha), you should know that a monk who breaks the precepts diminishes the merit of the donors. If, after receiving offerings from donors, they engage in evil practices, they harm the faith and offerings of the donors. Kashyapa! Such individuals are called the defilement of the Shramanas (ascetics), the faults of the Shramanas, the hypocrisy of the Shramanas, and the thieves among the Shramanas. Kashyapa! A monk who upholds the precepts should be mindful and diligently stay away from all such evil practices. 'Kashyapa! A Shramana (one who strives) is one whose eyes are not drawn to external forms, and whose ears, nose, tongue, body, and mind are not drawn to external phenomena. Therefore, they are called Shramanas. They are able to choose the six entrances (eye, ear, nose, tongue, body, mind), understand the six supernormal powers (divine eye, divine ear, mind-reading, knowledge of past lives, magical powers, and the extinction of all defilements), focus on the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heavenly beings), abide in the six respectful practices (respect for the Buddha, Dharma, Sangha, precepts, learning, and harmony), and practice the six weighty precepts (not killing, not stealing, not engaging in sexual misconduct, not lying, not drinking intoxicants, and not eating at improper times). Such a person is called a Shramana.' Chapter Two: The Bhikshus At that time, the Buddha said to Kashyapa: 'The term Bhikshu (monk) refers to one who can break free from afflictions, hence the name Bhikshu. One who can break free from the attachment to self, the attachment to sentient beings, the attachment to persons, the attachment to maleness, and the attachment to femaleness, such a person is called a Bhikshu. Furthermore, Kashyapa! One who cultivates precepts and wisdom is called a Bhikshu. Furthermore, Kashyapa! Because they are free from fear, have crossed over the three realms of existence (desire realm, form realm, formless realm) and the four streams (stream of desire, stream of existence, stream of views, stream of ignorance), have seen the faults of existence and the streams, have abandoned all existence and streams, and abide on the path of fearlessness, such a person is called a Bhikshu. Kashyapa! If a Bhikshu knows that they have not achieved these qualities and other virtuous qualities, and they abandon these qualities and follow other paths, Kashyapa! Such a Bhikshu is not my disciple, and I am not their teacher. Kashyapa! There are many evil Bhikshus who will destroy my Dharma. Kashyapa! It is not the ninety-five kinds of external paths (religions outside of Buddhism) that can destroy my Dharma, nor can other external paths destroy my Dharma, but only the foolish people within my Dharma. These foolish people will destroy my Dharma. Kashyapa! For example, a lion is the king of beasts, and if it dies, no tigers, wolves, or birds can eat its flesh. Kashyapa! The lion's own body will produce insects that will eat its flesh. Kashyapa! In my Dharma, such evil Bhikshus will arise, they will be greedy for gain, blinded by greed, they will not eliminate evil practices, they will not cultivate virtuous practices, and they will not refrain from lying. Kashyapa! Such Bhikshus will destroy my Dharma.' 'Kashyapa! When four qualities are achieved, one should'

知是惡比丘。何等四？貪恚癡及我慢者，是名惡比丘。復有四法成就，當知是惡比丘。何等四？傲慢自大、無慚、無愧、不慎口過，是名惡比丘。復有四法成就，當知是惡比丘。何等四？掉動、輕他、貪求利養、多行非法，是名惡比丘。復有四法成就，當知是惡比丘。何等四？多有奸偽、幻惑於人、多行邪命、多說惡言，是名惡比丘。復有四法成就，當知是惡比丘。何等四？現受他恩不知報之、小恩於他責望大報、先受他恩而不憶念、侵損親友，是名惡比丘。復有四法成就，當知是惡比丘。何等四？受人信施失他福報、不善護戒、輕所受戒、不堅持律，是名惡比丘。復有四法成就，當知是惡比丘。何等四？有我論、有眾生論、有命論、有人論，是名惡比丘。復有四法成就，當知是惡比丘。何等四，不敬佛、不敬法、不敬僧、不敬戒，是名惡比丘。復有四法成就，當知是惡比丘。何等四？若僧和合而心不悅、不樂獨處、樂於眾中、常論世俗所有言說，是名惡比丘。復有四法成就，當知是惡比丘。何等四？求于利養、求大名稱、求多知識、不住聖種，是名惡比丘。復有四法成就，當知是惡比丘。何等四？系屬於魔、為魔所害、多於睡眠、作善不喜，是名惡比丘。復有四法成就，當知是惡比丘。何等四？于佛法中朽敗、心懷

【現代漢語翻譯】現代漢語譯本：什麼是惡比丘？有四種情況：貪婪、嗔恨、愚癡以及我慢，這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：傲慢自大、不知羞恥、沒有慚愧心、不謹慎自己的言語，這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：心神不定、輕視他人、貪求利益供養、經常做不符合佛法的事情，這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：有很多虛偽欺詐、迷惑他人、經常以不正當的手段謀生、經常說惡語，這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：接受別人的恩惠卻不知道報答、給予別人小恩惠卻期望得到大的回報、先接受別人的恩惠卻不記得、侵犯損害親友，這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：接受別人的信仰佈施卻使他人失去福報、不能好好守護戒律、輕視所受的戒律、不堅持遵守戒律，這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：持有『我』的理論、持有『眾生』的理論、持有『生命』的理論、持有『人』的理論，這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：不尊敬佛陀（Buddha）、不尊敬佛法（Dharma）、不尊敬僧團（Sangha）、不尊敬戒律（Vinaya），這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：如果僧團和合而心中不悅、不喜歡獨處、喜歡在人群中、經常談論世俗的事情，這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：追求利益供養、追求大的名聲、追求很多知識、不堅持聖種（ariya-vamsa），這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：被魔所束縛、被魔所傷害、經常睡眠、不喜歡做善事，這被稱為惡比丘。還有四種情況成就，應當知道這是惡比丘：在佛法中腐敗墮落、心中懷有 English version: What are the evil Bhikkhus (monks)? There are four: greed, hatred, delusion, and conceit; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: arrogance and self-importance, shamelessness, lack of conscience, and carelessness in speech; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: restlessness, looking down on others, greed for gain and offerings, and frequently engaging in unrighteous conduct; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: much deceit and hypocrisy, deluding others, frequently engaging in wrong livelihood, and frequently speaking harsh words; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: receiving favors from others without knowing how to repay them, expecting great returns for small favors given, not remembering favors received, and harming friends and relatives; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: receiving offerings of faith and causing others to lose merit, not guarding the precepts well, looking down on the precepts received, and not adhering to the rules; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: holding the theory of 『self』 (atta), holding the theory of 『beings』 (satta), holding the theory of 『life』 (jiva), and holding the theory of 『person』 (puggala); these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: not respecting the Buddha, not respecting the Dharma, not respecting the Sangha, and not respecting the Vinaya; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: if the Sangha is in harmony and one is not pleased, not enjoying solitude, enjoying being in crowds, and constantly discussing worldly matters; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: seeking gain and offerings, seeking great fame, seeking much knowledge, and not abiding in the noble lineage (ariya-vamsa); these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: being bound by Mara (demon), being harmed by Mara, sleeping much, and not rejoicing in doing good; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: being corrupt in the Buddha's teachings, harboring

【English Translation】 What are the evil Bhikkhus? There are four: greed, hatred, delusion, and conceit; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: arrogance and self-importance, shamelessness, lack of conscience, and carelessness in speech; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: restlessness, looking down on others, greed for gain and offerings, and frequently engaging in unrighteous conduct; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: much deceit and hypocrisy, deluding others, frequently engaging in wrong livelihood, and frequently speaking harsh words; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: receiving favors from others without knowing how to repay them, expecting great returns for small favors given, not remembering favors received, and harming friends and relatives; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: receiving offerings of faith and causing others to lose merit, not guarding the precepts well, looking down on the precepts received, and not adhering to the rules; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: holding the theory of 『self』 (atta), holding the theory of 『beings』 (satta), holding the theory of 『life』 (jiva), and holding the theory of 『person』 (puggala); these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: not respecting the Buddha, not respecting the Dharma, not respecting the Sangha, and not respecting the Vinaya; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: if the Sangha is in harmony and one is not pleased, not enjoying solitude, enjoying being in crowds, and constantly discussing worldly matters; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: seeking gain and offerings, seeking great fame, seeking much knowledge, and not abiding in the noble lineage (ariya-vamsa); these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: being bound by Mara (demon), being harmed by Mara, sleeping much, and not rejoicing in doing good; these are called evil Bhikkhus. There are also four qualities that, when possessed, should be known as evil Bhikkhus: being corrupt in the Buddha's teachings, harboring

諛諂、為煩惱所害、離沙門果，是名惡比丘。復有四法成就，當知是惡比丘。何等四？為淫慾所燒、瞋恚所燒、愚癡所燒、亦為一切煩惱所燒，是名惡比丘。復有四法成就，當知是惡比丘。何等四？多游淫里不知過惡、不知知足、雖多學問不知知足、于所須物常懷嫉心不能施他，是名惡比丘。復有四法成就，當知是惡比丘。何等四？從闇入闇從癡入癡、不見聖諦多生疑惑、常為生死之所繫縛、閉涅槃門，是名惡比丘。復有四法成就，當知是惡比丘。何等四？身多奸行、口多奸行、意多奸行、儀式多奸行。云何身多奸行？安詳而行是身奸行，不左右視是身奸行，若左右視不過一尋是身奸行，邪命著衣是身奸行。諛諂行於空閑之處，不求空閑所行之法；諛諂乞食不觀乞食相；諛諂著糞掃衣，不知為慚愧故；諛諂行於山窟樹下，不知分別十二緣行；諛諂服於陳故棄藥，不求甘露法藥。迦葉！是名身多奸行。迦葉！云何口多奸行？他識我他請我，如所求我已得，我不求利養而他送與我，細妙供養我皆得，多利養我亦得，我常行善法應受供養，我善問答，我能順法相，我能逆法相，我於一切法解義非義；他若如是問我，我能如是答，答已伏彼令其默然；我說是已能令大眾一切喜悅，亦令一切嘆言善哉。令彼眾人請我供養，得供養

【現代漢語翻譯】現代漢語譯本：諂媚奉承、被煩惱所困擾、遠離沙門果位，這被稱為惡比丘。還有四種行為，應當知道這是惡比丘。是哪四種呢？被淫慾所焚燒、被嗔恚所焚燒、被愚癡所焚燒、也被一切煩惱所焚燒，這被稱為惡比丘。還有四種行為，應當知道這是惡比丘。是哪四種呢？經常出入淫穢場所而不知過錯、不知滿足、即使學問很多也不知滿足、對於所需之物常常懷有嫉妒之心不能施捨給他人，這被稱為惡比丘。還有四種行為，應當知道這是惡比丘。是哪四種呢？從黑暗走向黑暗、從愚癡走向愚癡、看不見四聖諦（苦、集、滅、道）、多生疑惑、常常被生死所束縛、關閉涅槃之門，這被稱為惡比丘。還有四種行為，應當知道這是惡比丘。是哪四種呢？身體多有奸詐行為、口中多有奸詐行為、心中多有奸詐行為、行為舉止多有奸詐行為。什麼是身體多有奸詐行為呢？慢條斯理地行走是身體的奸詐行為，不左顧右盼是身體的奸詐行為，如果左顧右盼不超過一尋（古代長度單位）是身體的奸詐行為，以不正當的方式穿著衣服是身體的奸詐行為。諂媚奉承地在空閑之處行走，不尋求空閑所應修行的法；諂媚奉承地乞食而不觀察乞食的真正意義；諂媚奉承地穿著糞掃衣，卻不知是爲了慚愧；諂媚奉承地在山洞樹下修行，卻不知分別十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的道理；諂媚奉承地服用陳舊的廢棄藥物，而不尋求甘露法藥。迦葉（佛陀弟子名）！這被稱為身體多有奸詐行為。迦葉！什麼是口中多有奸詐行為呢？他知道我，他請我，我所求的已經得到，我不求利養而他送給我，精美的供養我都能得到，很多利養我也能得到，我常常修行善法應該接受供養，我善於問答，我能順應法相，我能逆反法相，我對於一切法都能解釋其意義和非意義；如果他這樣問我，我能這樣回答，回答之後使他沉默無言；我說這些話能使大眾都感到喜悅，也使大家讚歎說好。使那些人請我接受供養，得到供養。

【English Translation】 English version: Flattering and fawning, harmed by afflictions, and far from the fruits of a Shramana (ascetic), this is called an evil Bhikshu (monk). Furthermore, there are four qualities that, when possessed, indicate an evil Bhikshu. What are these four? Being burned by lust, burned by anger, burned by ignorance, and also burned by all afflictions, this is called an evil Bhikshu. Furthermore, there are four qualities that, when possessed, indicate an evil Bhikshu. What are these four? Frequently visiting places of debauchery without knowing the faults, not knowing contentment, not knowing contentment even with much learning, and always harboring jealousy for what is needed and not being able to give to others, this is called an evil Bhikshu. Furthermore, there are four qualities that, when possessed, indicate an evil Bhikshu. What are these four? Going from darkness into darkness, from ignorance into ignorance, not seeing the Four Noble Truths (suffering, origin, cessation, path), having many doubts, constantly being bound by birth and death, and closing the door to Nirvana, this is called an evil Bhikshu. Furthermore, there are four qualities that, when possessed, indicate an evil Bhikshu. What are these four? The body has many deceitful actions, the mouth has many deceitful actions, the mind has many deceitful actions, and the conduct has many deceitful actions. What are the many deceitful actions of the body? Walking slowly and deliberately is a deceitful action of the body, not looking left or right is a deceitful action of the body, if looking left or right does not exceed a 'xun' (ancient unit of length) it is a deceitful action of the body, wearing clothes in an improper way is a deceitful action of the body. Flattering and fawning while walking in secluded places, not seeking the Dharma (teachings) that should be practiced in seclusion; flattering and fawning while begging for food without observing the true meaning of begging; flattering and fawning while wearing rag robes, not knowing it is for the sake of shame; flattering and fawning while practicing in mountain caves and under trees, not knowing how to distinguish the twelve links of dependent origination (ignorance, formations, consciousness, name and form, six senses, contact, feeling, craving, clinging, becoming, birth, old age and death); flattering and fawning while taking old and discarded medicine, not seeking the nectar of the Dharma. Kashyapa (name of a Buddha's disciple)! This is called the many deceitful actions of the body. Kashyapa! What are the many deceitful actions of the mouth? Others know me, others invite me, what I have sought I have already obtained, I do not seek offerings but they are given to me, I can obtain exquisite offerings, I can also obtain many offerings, I constantly practice good Dharma and should receive offerings, I am good at answering questions, I can conform to the Dharma, I can go against the Dharma, I can explain the meaning and non-meaning of all Dharmas; if he asks me like this, I can answer like this, and after answering, I can silence him; what I say can make the masses happy, and also make everyone praise and say 'good'. Causing those people to invite me to receive offerings, and receiving offerings.

已復令施主請言數來。迦葉！若有不調伏口而有所說，一切所言皆非正言，是口多奸行。迦葉！是名口多奸行。迦葉！云何意多奸行！心所牽連貪求利養、衣缽臥具飲食醫藥，而口說言一切利養我所不須，心實多求而詐言知足，是名意多奸行。」

爾時世尊而說偈言。

「心求利養，　　口言知足，　　邪命求利，　常無快樂。　　其心多奸，　　欺誑一切，　如此之心，　　都不清凈。　　諸天龍神，　有天眼者，　　諸佛世尊，　　咸共知見。

「迦葉！如是惡比丘，離善法儀式、作邪命行，墮三惡道。」

旃陀羅品第三

佛告迦葉：「云何旃陀羅沙門？迦葉！譬如旃陀羅，常于冢間行求死屍，無慈悲心視於眾生，得見死屍心大喜悅。迦葉！如是沙門，旃陀羅常無慈心，至施主家行不善心，所求得已生貴重心。從施主家受利養已，不教施主佛法毗尼，為利養故親近在家，不為法故亦無慈心常求利養。迦葉！是名沙門旃陀羅。迦葉！如旃陀羅為一切人之所舍離，所謂大臣長者及諸小王、剎利婆羅門並余庶民，乃至下賤之所遠離，不欲共作知識。迦葉！如是沙門旃陀羅，亦為一切之所遠離。所謂持戒有德人所敬者，比丘、比丘尼、優婆塞、優婆夷，天、龍、鬼神及乾闥婆，知其破戒

【現代漢語翻譯】現代漢語譯本：佛陀再次告誡迦葉：『如果有人不約束自己的口，說出的話都不是正當的言語，他的口就充滿了奸詐的行為。迦葉，這叫做口多奸行。迦葉，什麼叫做意多奸行呢？心中貪戀追求利益供養，如衣物、缽、臥具、飲食、醫藥等，口上卻說自己不需要任何供養，心裡實際貪求卻假裝知足，這叫做意多奸行。』當時，世尊說了這樣的偈語：『心中貪求利養，口上卻說知足，用不正當的手段求取利益，這樣的人常常不快樂。他們的內心充滿奸詐，欺騙一切眾生，這樣的心不清凈。諸天、龍神，有天眼的人，以及諸佛世尊，都能夠知道並看到這一切。』『迦葉，像這樣的惡比丘，背離了善法的儀軌，行邪命之行，會墮入三惡道。』旃陀羅品第三佛陀告訴迦葉：『什麼叫做旃陀羅（賤民）沙門呢？迦葉，就像旃陀羅一樣，常常在墳墓間尋找死屍，對眾生沒有慈悲心，看到死屍就非常高興。迦葉，像這樣的沙門，旃陀羅一樣沒有慈悲心，到施主家心懷不善，得到所求的供養后就生起高傲之心。從施主家接受供養后，不教導施主佛法和戒律，爲了利益供養而親近在家之人，不是爲了佛法，也沒有慈悲心，常常追求利益供養。迦葉，這叫做沙門旃陀羅。迦葉，就像旃陀羅被所有人捨棄一樣，無論是大臣、長者、小王、剎帝利（武士階層）、婆羅門（祭司階層）還是其他平民，甚至連**都遠離他們，不願與他們結交。迦葉，像這樣的沙門旃陀羅，也被所有人捨棄。那些持戒有德的人所尊敬的比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），以及天、龍、鬼神和乾闥婆（天樂神），知道他破戒』

【English Translation】 English version: The Buddha again instructed Kashyapa: 'If someone does not control their mouth, and what they say is not righteous speech, their mouth is full of deceitful actions. Kashyapa, this is called a mouth full of deceitful actions. Kashyapa, what is called a mind full of deceitful actions? The mind is attached to seeking benefits and offerings, such as clothing, bowls, bedding, food, and medicine, but the mouth says that they do not need any offerings. In their heart, they actually crave them but pretend to be content. This is called a mind full of deceitful actions.' At that time, the World Honored One spoke this verse: 'The mind seeks benefits and offerings, but the mouth speaks of contentment. They seek benefits through improper means, and such people are often unhappy. Their hearts are full of deceit, deceiving all beings. Such a mind is not pure. The gods, dragons, those with divine eyes, and the Buddhas, all know and see this.' 'Kashyapa, such evil monks, who deviate from the rituals of good Dharma and engage in improper conduct, will fall into the three evil realms.' Chapter Three: The Chandala The Buddha told Kashyapa: 'What is a Chandala (outcaste) Shramana? Kashyapa, it is like a Chandala who constantly searches for corpses in graveyards, has no compassion for living beings, and is very happy when they see a corpse. Kashyapa, such a Shramana, like a Chandala, has no compassion, goes to the homes of donors with ill intentions, and becomes arrogant after receiving the offerings they seek. After receiving offerings from donors, they do not teach the donors the Buddha's Dharma and precepts. They associate with laypeople for the sake of offerings, not for the Dharma, and have no compassion, constantly seeking offerings. Kashyapa, this is called a Shramana Chandala. Kashyapa, just as a Chandala is abandoned by everyone, whether they are ministers, elders, minor kings, Kshatriyas (warrior class), Brahmins (priest class), or other common people, even the ** avoid them and do not want to associate with them. Kashyapa, such a Shramana Chandala is also abandoned by everyone. Those who are respected by virtuous people who uphold the precepts, such as monks, nuns, Upasakas (male lay practitioners), Upasikas (female lay practitioners), as well as gods, dragons, ghosts, and Gandharvas (celestial musicians), know that they have broken the precepts.'

行惡法故。迦葉！是名沙門旃陀羅。迦葉！如旃陀羅，所有衣服飲食諸所用物，盡非好人之所愛樂亦不受用。迦葉！如是沙門旃陀羅，若有衣缽所用之物，皆是破戒非法身口意業諛諂所得。持戒沙門婆羅門舍不愛樂亦不受用，於此人所生哀愍心。迦葉！是名沙門旃陀羅。迦葉！如旃陀羅，以愧恥心持所用器從他乞食。迦葉！如是沙門旃陀羅，以愧恥心入于房舍，及至他家或到眾中，亦以愧心至於佛所，亦以愧心禮如來塔，亦以愧心去來屈伸，亦以愧心行住坐臥。一切所行皆有愧心，覆藏惡法故。迦葉！我今當說，旃陀羅人所至之處不到善處。何以故？自行惡法故。迦葉！如是沙門旃陀羅所至之處亦不到善道，多作惡業無遮惡道法故。迦葉！是名沙門旃陀羅。

「迦葉！云何沙門敗壞？迦葉！譬如好酒香味具者，是酒之醍醐接取已盡下有糟滓，人所惡賤無所施用。迦葉！如是敗壞沙門，離於法味取煩惱滓，人所惡賤無所施用。離持戒香嗅諸煩惱，若有至處不能自利亦不益他。迦葉！是名敗壞沙門。迦葉！敗壞者如有所食變為糞穢，臭惡不凈人所厭離。迦葉！如是敗壞沙門猶如糞穢，以身口意業不清凈故。迦葉！是名敗壞沙門。迦葉！譬如敗種種大地中終不生牙實。迦葉！如是敗壞沙門，雖在佛法不生善根，不得沙

【現代漢語翻譯】現代漢語譯本因為行惡法，迦葉（佛陀弟子名）！這被稱為沙門旃陀羅（意為賤民沙門）。迦葉！就像旃陀羅一樣，他所有的衣服、飲食和一切用物，都不是好人所喜愛和受用的。迦葉！像這樣的沙門旃陀羅，如果他有衣缽等用物，都是通過破戒、非法、身口意業的諂媚所得。持戒的沙門和婆羅門（古印度祭司）不會喜愛和受用這些東西，反而會對此人產生憐憫之心。迦葉！這被稱為沙門旃陀羅。迦葉！就像旃陀羅一樣，他會懷著羞愧之心拿著自己的器皿向他人乞食。迦葉！像這樣的沙門旃陀羅，會懷著羞愧之心進入房屋，到達他人家中或人群之中，也會懷著羞愧之心來到佛陀面前，也會懷著羞愧之心禮拜如來塔，也會懷著羞愧之心來回屈伸，也會懷著羞愧之心行走、站立、坐臥。他的一切行為都懷著羞愧之心，因為他隱藏著惡法。迦葉！我現在要說，旃陀羅人所去之處不會到達善處。為什麼呢？因為他自己行惡法。迦葉！像這樣的沙門旃陀羅所去之處也不會到達善道，因為他多作惡業，沒有遮止惡道的方法。迦葉！這被稱為沙門旃陀羅。

「迦葉！什麼是沙門敗壞？迦葉！譬如美酒，香味俱全，是酒的精華被取盡后，剩下的都是糟粕，人們厭惡鄙視，毫無用處。迦葉！像這樣敗壞的沙門，捨棄了法味，只取煩惱的糟粕，人們厭惡鄙視，毫無用處。他捨棄了持戒的香氣，只嗅到煩惱的氣味，無論到哪裡都不能自利，也不能利益他人。迦葉！這被稱為敗壞的沙門。迦葉！敗壞的人就像所食之物變為糞便，臭穢不凈，令人厭惡。迦葉！像這樣敗壞的沙門就像糞便，因為他的身口意業不清凈。迦葉！這被稱為敗壞的沙門。迦葉！譬如敗壞的種子，無論種在哪裡都不會發芽結果。迦葉！像這樣敗壞的沙門，即使身處佛法之中，也不會生出善根，不能獲得沙門果位。

【English Translation】 English version Because of practicing evil dharmas, Kashyapa (name of Buddha's disciple)! This is called a Shramana Chandala (meaning a Shramana of low caste). Kashyapa! Like a Chandala, all his clothes, food, and all his belongings are not loved or used by good people. Kashyapa! Such a Shramana Chandala, if he has robes and bowls and other belongings, they are all obtained through breaking precepts, illegal means, and flattery of body, speech, and mind. The Shramanas and Brahmins (ancient Indian priests) who uphold the precepts do not love or use these things, but instead feel compassion for this person. Kashyapa! This is called a Shramana Chandala. Kashyapa! Like a Chandala, he begs for food from others with a sense of shame while holding his utensils. Kashyapa! Such a Shramana Chandala enters houses with a sense of shame, arrives at other people's homes or among crowds, also comes before the Buddha with a sense of shame, also bows to the Tathagata's stupa with a sense of shame, also bends and stretches back and forth with a sense of shame, and also walks, stands, sits, and lies down with a sense of shame. All his actions are done with a sense of shame, because he hides evil dharmas. Kashyapa! I will now say that the places where a Chandala goes will not reach good places. Why? Because he himself practices evil dharmas. Kashyapa! Such a Shramana Chandala will not reach good paths either, because he does many evil deeds and has no way to prevent evil paths. Kashyapa! This is called a Shramana Chandala.

「Kashyapa! What is a corrupted Shramana? Kashyapa! It is like fine wine, with both fragrance and flavor, where the essence of the wine is taken away, and what remains is only dregs, which people despise and find useless. Kashyapa! Such a corrupted Shramana abandons the flavor of the Dharma and only takes the dregs of afflictions, which people despise and find useless. He abandons the fragrance of upholding precepts and only smells the odor of afflictions, and wherever he goes, he cannot benefit himself or others. Kashyapa! This is called a corrupted Shramana. Kashyapa! A corrupted person is like food that turns into excrement, foul and impure, which people detest. Kashyapa! Such a corrupted Shramana is like excrement, because his actions of body, speech, and mind are impure. Kashyapa! This is called a corrupted Shramana. Kashyapa! It is like a corrupted seed, which will never sprout or bear fruit no matter where it is planted. Kashyapa! Such a corrupted Shramana, even if he is within the Buddha's Dharma, will not generate good roots and cannot attain the fruit of a Shramana.

門果。迦葉！是名敗壞沙門。

「迦葉！云何沙門篋？迦葉！譬如畫篋巧工所成，中盛臭穢種種不凈。迦葉！如是沙門篋，外現成就似沙門行，內有種種垢穢行諸惡業。迦葉！是名沙門篋。

「迦葉！云何沙門構欄荼？迦葉！譬如構欄荼華色貌鮮好，其體堅硬猶如木石，其氣臭穢猶如糞涂。有智之人若見此華，不近不觸遠避而去。愚人若見，不知過患近而嗅之。迦葉！如是沙門構欄荼，現似沙門行而有粗獷，傲慢自高臭穢不凈，又作破戒無儀式行破于正見。迦葉！如是沙門構欄荼，智者不親近不禮敬右繞，以惡人故而遠離之。迦葉！若有癡如小兒，彼諸癡人之所親近，禮敬右繞信受其語，如構欄荼華為癡人所捉。迦葉！是名沙門構欄荼。

「迦葉！云何沙門求利？迦葉！譬如諛諂之人，心常慳惜為貪所覆，若見他財物悕望欲得，畜利刀杖無慚愧心，無哀愍心常有害心。若行空澤山林聚落髮如是心，於他財物希求欲得，常自藏身不令他見。迦葉！如是沙門求利，心常慳惜為貪所覆，于所得利心無知足，於他財物悕望欲得。有所至處聚落城邑，常為利養不為善法。覆藏諸惡，謂善比丘知我破戒，知已若說戒時或驅我出。于善比丘但生恐畏，心常諛諂現行儀式。一切天龍鬼神有天眼者知此比丘，來時賊來

【現代漢語翻譯】現代漢語譯本『迦葉！這就是所謂的敗壞沙門。』『迦葉！什麼是沙門篋（shā mén qiè，指像箱子一樣的沙門）？迦葉！譬如一個精巧的工匠製作的彩繪箱子，裡面裝滿了各種臭穢不潔之物。迦葉！這樣的沙門篋，外表看起來像是在修行沙門的行為，內心卻充滿了各種污垢，做著各種惡業。迦葉！這就是所謂的沙門篋。』『迦葉！什麼是沙門構欄荼（shā mén gòu lán tú，指像構欄荼花一樣的沙門）？迦葉！譬如構欄荼花，顏色鮮艷，外形美好，但其本體堅硬如木石，氣味臭穢如糞便。有智慧的人如果看到這種花，不會靠近也不會觸控，而是遠遠地避開。愚蠢的人如果看到，不知道它的危害，就會靠近去聞它。迦葉！這樣的沙門構欄荼，外表看起來像是在修行沙門的行為，但卻粗魯蠻橫，傲慢自大，臭穢不潔，還做出破戒、不守規矩的行為，破壞正見。迦葉！這樣的沙門構欄荼，有智慧的人不會親近，不會禮敬，而是右繞避開，因為他是惡人所以要遠離他。迦葉！如果有人像小孩子一樣愚癡，就會親近這些愚癡的人，禮敬他們，相信他們說的話，就像愚癡的人會去抓構欄荼花一樣。迦葉！這就是所謂的沙門構欄荼。』『迦葉！什麼是沙門求利（shā mén qiú lì，指貪求利益的沙門）？迦葉！譬如一個諂媚的人，內心常常吝嗇，被貪慾所覆蓋，如果看到別人的財物，就希望得到，私藏利器，沒有慚愧之心，沒有憐憫之心，常常懷有害人之心。如果行走在空曠的沼澤、山林、村落，就會生起這樣的念頭，對別人的財物希望得到，常常隱藏自己不讓別人看見。迦葉！這樣的沙門求利，內心常常吝嗇，被貪慾所覆蓋，對於已經得到的利益不知滿足，對於別人的財物希望得到。無論去到哪裡，村落還是城市，都是爲了利益供養，而不是爲了善法。他會掩蓋自己的惡行，害怕善良的比丘知道自己破戒，知道后如果說戒時可能會被驅逐出去。對於善良的比丘，他只是心生恐懼，內心諂媚，表面上裝作修行。一切天龍鬼神，如果有天眼的人，都知道這個比丘，來的時候就像賊來一樣。』

【English Translation】 English version 'Kāśyapa! This is called a corrupt Śramaṇa (monk).' 'Kāśyapa! What is a Śramaṇa casket (Śramaṇa qiè, referring to a monk like a box)? Kāśyapa! It is like a painted casket made by a skilled craftsman, filled with all sorts of foul and impure things. Kāśyapa! Such a Śramaṇa casket appears outwardly to be practicing the conduct of a Śramaṇa, but inwardly is full of all kinds of defilements, engaging in all sorts of evil deeds. Kāśyapa! This is called a Śramaṇa casket.' 'Kāśyapa! What is a Śramaṇa kuraṇḍa (Śramaṇa gòu lán tú, referring to a monk like a kuraṇḍa flower)? Kāśyapa! It is like a kuraṇḍa flower, with bright colors and a beautiful appearance, but its body is hard like wood and stone, and its smell is foul like dung. If a wise person sees this flower, they will not approach or touch it, but will avoid it from afar. If a foolish person sees it, not knowing its harm, they will approach and smell it. Kāśyapa! Such a Śramaṇa kuraṇḍa appears to be practicing the conduct of a Śramaṇa, but is rude and arrogant, conceited and foul, and also engages in breaking precepts and improper conduct, destroying right view. Kāśyapa! Such a Śramaṇa kuraṇḍa, the wise will not approach, will not pay homage, but will circumambulate and avoid, because they are evil people and should be kept away from. Kāśyapa! If someone is foolish like a child, they will approach these foolish people, pay homage to them, and believe what they say, just as a foolish person would grasp a kuraṇḍa flower. Kāśyapa! This is called a Śramaṇa kuraṇḍa.' 'Kāśyapa! What is a Śramaṇa seeking gain (Śramaṇa qiú lì, referring to a monk seeking profit)? Kāśyapa! It is like a flattering person, whose heart is always stingy, covered by greed. If they see the wealth of others, they hope to obtain it, secretly hoarding sharp weapons, without a sense of shame, without a sense of compassion, and always harboring harmful intentions. If they walk in empty swamps, forests, or villages, they will have such thoughts, hoping to obtain the wealth of others, often hiding themselves so that others cannot see them. Kāśyapa! Such a Śramaṇa seeking gain, whose heart is always stingy, covered by greed, is not satisfied with the gains they have already obtained, and hopes to obtain the wealth of others. Wherever they go, whether to villages or cities, it is for the sake of profit and offerings, not for the sake of good Dharma. They will conceal their evil deeds, fearing that good monks will know that they have broken precepts, and if they know, they might be expelled when the precepts are recited. Towards good monks, they only feel fear, and are flattering in their hearts, pretending to practice outwardly. All gods, dragons, and spirits, those with divine eyes, know this monk, and when they come, it is like a thief coming.'

、去時賊去、行時賊行、坐時賊坐、臥時賊臥、取衣時賊取衣、著衣時賊著衣、入聚落時賊入聚落、出聚落時賊出聚落、食時賊食、飲時賊飲、剃髮時賊剃髮。迦葉！如是癡人去來儀式，皆為天龍鬼神之所知見，見已訶罵：『如此惡人即為壞滅釋迦牟尼佛法。』作是訶責諸惡比丘。又彼諸天龍鬼神見持戒梵行沙門婆羅門，增益信心禮敬尊重，此人于佛法中應受利養者。迦葉！此沙門求利，于佛法中出家，不能生一念寂滅離欲之心，況得沙門果。若有得者，無有是處。迦葉！是名沙門求利。

「迦葉！云何稗沙門？迦葉！譬如麥田中生稗麥，其形似麥不可分別。爾時田夫作如是念，謂此稗麥儘是好麥。后見穟生爾乃知非，不得名言一切是麥。迦葉！如是稗沙門在於眾中，似是持戒有德行者，施主見時謂儘是沙門。而彼癡人實非沙門言是沙門、非梵行人自言梵行，先來敗壞離於持戒亦不入眾數，于佛法中無智慧命，當墮惡道。猶如稗麥在好麥中。爾時天龍鬼神有天眼者，見彼癡人墮于地獄，見已各相謂言：『此是癡人，先似沙門行不善法，今當墮于大地獄中，從今已后終不能得沙門德行及沙門果。猶如稗麥在好麥中。』迦葉！是名稗沙門。

「迦葉！云何逋生沙門？迦葉！譬如逋生稻苗，以不熟故名為逋生。

【現代漢語翻譯】現代漢語譯本：迦葉！當他去的時候，賊也去；當他行走的時候，賊也行走；當他坐著的時候，賊也坐著；當他躺臥的時候，賊也躺臥；當他取衣服的時候，賊也取衣服；當他穿衣服的時候，賊也穿衣服；當他進入村落的時候，賊也進入村落；當他離開村落的時候，賊也離開村落；當他吃飯的時候，賊也吃飯；當他喝水的時候，賊也喝水；當他剃頭髮的時候，賊也剃頭髮。迦葉！像這樣愚癡的人，他們的一舉一動，都被天龍鬼神所知曉，看到後會呵斥他們：『這種惡人，簡直是在敗壞釋迦牟尼佛的教法。』他們會這樣責罵那些惡比丘。而那些天龍鬼神，看到持戒清凈的沙門和婆羅門，會增加信心，禮敬尊重，認為這些人才是佛法中應該接受供養的人。迦葉！這種沙門爲了求取利益，在佛法中出家，卻不能生起一念寂滅離欲之心，更何況能得到沙門果呢？如果說能得到，那是不可能的。迦葉！這叫做沙門求利。迦葉！什麼是稗沙門呢？迦葉！譬如麥田中生長著稗麥，它的形狀像麥子，難以分辨。這時農夫會這樣想，認為這些稗麥都是好麥子。後來看到麥穗長出來，才知道不是，不能說它們都是麥子。迦葉！像這樣，稗沙門在僧眾中，表面上像是持戒有德行的人，施主看到時，以為他們都是沙門。而這些愚癡的人，實際上不是沙門卻自稱是沙門，不是清凈修行的人卻自稱是清凈修行，他們早就敗壞了戒律，不屬於僧團，在佛法中沒有智慧的生命，應當墮入惡道。就像稗麥混雜在好麥中一樣。這時，有天眼的天龍鬼神，看到這些愚癡的人墮入地獄，看到後會互相說：『這些是愚癡的人，之前假裝沙門，做不善的事情，現在應當墮入大地獄中，從今以後，永遠不能得到沙門的德行和沙門果。就像稗麥混雜在好麥中一樣。』迦葉！這叫做稗沙門。迦葉！什麼是逋生沙門呢？迦葉！譬如逋生的稻苗，因為沒有成熟，所以叫做逋生。

【English Translation】 English version: 'Kashyapa! When he goes, the thief goes; when he walks, the thief walks; when he sits, the thief sits; when he lies down, the thief lies down; when he takes clothes, the thief takes clothes; when he puts on clothes, the thief puts on clothes; when he enters a village, the thief enters a village; when he leaves a village, the thief leaves a village; when he eats, the thief eats; when he drinks, the thief drinks; when he shaves his head, the thief shaves his head. Kashyapa! Such foolish people's comings and goings are all known and seen by the gods, dragons, and spirits, who, having seen them, scold them: 「Such evil people are destroying the Dharma of Shakyamuni Buddha.」 They thus rebuke those evil monks. Moreover, those gods, dragons, and spirits, seeing monks and Brahmins who uphold the precepts and practice pure conduct, increase their faith, pay homage, and respect them, considering these people worthy of receiving offerings in the Buddha's Dharma. Kashyapa! This kind of monk seeks gain, having left home in the Buddha's Dharma, yet cannot generate a single thought of tranquility and detachment from desire, let alone attain the fruit of a monk. If anyone claims to have attained it, it is impossible. Kashyapa! This is called a monk seeking gain.' 'Kashyapa! What is a weed monk? Kashyapa! It is like weeds growing in a wheat field, their shape resembling wheat, making them indistinguishable. At that time, the farmer thinks, 「These weeds are all good wheat.」 Later, seeing the ears of grain appear, he realizes they are not, and cannot say that all of it is wheat. Kashyapa! Similarly, a weed monk in the assembly appears to be one who upholds the precepts and has virtuous conduct. When donors see them, they think they are all monks. But these foolish people are not actually monks, yet they call themselves monks; they are not pure practitioners, yet they call themselves pure practitioners. They have long since corrupted the precepts, do not belong to the monastic community, and have no wisdom-life in the Buddha's Dharma. They should fall into evil realms, just like weeds mixed in with good wheat. At that time, the gods, dragons, and spirits with divine eyes, seeing these foolish people falling into hell, say to each other: 「These are foolish people who previously pretended to be monks, doing unwholesome deeds. Now they should fall into the great hell. From now on, they will never attain the virtues of a monk or the fruit of a monk, just like weeds mixed in with good wheat.」 Kashyapa! This is called a weed monk.' 'Kashyapa! What is a premature monk? Kashyapa! It is like premature rice seedlings, which are called premature because they are not yet ripe.'

以無實故風所吹去，無堅重力似稻非稻。迦葉！如是逋生沙門，形似沙門無人教呵，無有德力為魔風所吹，亦無血氣持戒之力，離於多聞損失定力亦遠於智，不能破壞諸煩惱賊，名如是人輕劣無力，系屬於魔為魔所鉤，沒在一切煩惱之中，為魔風所吹如逋生稻。迦葉！逋生之稻不中為種亦不生牙。迦葉！如是逋生沙門，于佛法中無道種子，于賢聖法中不得解脫。迦葉！逋生沙門者，所謂破戒行惡，是名逋生沙門。

「迦葉！云何似沙門？迦葉！譬如巧工以金涂銅，其色似金價不同金，若揩磨時乃知非金。迦葉！如是似沙門者好自嚴飾，常澡浴身齊整著衣，沙門儀式一切具足，去來屈伸常正儀式。而彼常為貪恚癡所害，亦為利養禮敬讚歎所害，亦為我慢增上慢一切煩惱所害。雖為人所貴無貴重法，常勤嚴身悕望飲食，不求聖法不畏後世，現見尊重非將來尊重，但長肌肥依于利養非依於法。種種繫縛勤作家業，順在家心亦隨受，苦時受苦、樂時受樂，為愛憎所害。于沙門法無心欲行離諸儀式，必當墮于地獄、餓鬼、畜生。彼人無沙門實、無沙門稱，不與沙門等。迦葉！是名似沙門。

「迦葉！云何失沙門血氣？迦葉！譬如男子若女人，若童男若童女，非人飲其血氣，彼人羸瘦無有色力，由失血氣故。迦葉！如

【現代漢語翻譯】現代漢語譯本迦葉！就像沒有實質的稻子被風吹走一樣，它沒有堅實的重量，看起來像稻子卻不是真正的稻子。迦葉！就像這樣，那些虛有其表的沙門，外形像沙門卻沒有教導和呵責，沒有德行和力量，會被魔的風吹走。他們沒有持戒的血氣之力，遠離多聞，喪失定力，也遠離智慧，不能摧毀各種煩惱的賊寇。這樣的人被稱為輕賤無力，被魔所束縛，被魔所鉤住，沉沒在一切煩惱之中，像被風吹走的虛生稻子一樣。迦葉！虛生的稻子不能用作種子，也不會發芽。迦葉！像這樣的虛生沙門，在佛法中沒有道的種子，在賢聖的教法中不能得到解脫。迦葉！虛生沙門指的是那些破戒作惡的人，這被稱為虛生沙門。『迦葉！什麼樣的人是像沙門呢？迦葉！譬如一個巧匠用金子塗在銅上，顏色像金子，但價值與金子不同，如果擦拭磨損，就會知道它不是金子。迦葉！像沙門的人也是這樣，他們喜歡裝飾自己，經常洗澡，穿戴整齊，沙門的儀式一切都具備，行走坐臥都符合規矩。但是他們常常被貪婪、嗔恨、愚癡所傷害，也被利益、供養、禮敬、讚歎所傷害，也被我慢、增上慢等一切煩惱所傷害。雖然被人尊敬，卻沒有值得尊敬的法，常常勤于裝飾身體，希望得到飲食，不追求聖法，不畏懼來世，只看重眼前的尊敬，而不是未來的尊敬，只是增長肌肉肥胖，依賴於利益供養，而不是依賴於佛法。他們被各種束縛所捆綁，勤于做世俗的事務，順從在家人的想法，也隨之接受，苦時受苦，樂時受樂，被愛憎所傷害。對於沙門之法沒有修行的意願，遠離各種儀式，必定會墮入地獄、餓鬼、畜生道。他們沒有沙門的實質，沒有沙門的稱謂，不與沙門相等。迦葉！這叫做像沙門。『迦葉！什麼叫做失去沙門的血氣呢？迦葉！譬如一個男人或女人，或者童男或童女，被非人吸取了血氣，這個人就會變得虛弱消瘦，沒有氣色和力量，這是因為失去了血氣。迦葉！像這樣，那些沙門，如果被貪慾、嗔恨、愚癡、我慢、增上慢等煩惱所侵蝕，就會失去沙門的血氣。他們沒有持戒的血氣之力，沒有禪定的血氣之力，沒有智慧的血氣之力，沒有解脫的血氣之力，沒有多聞的血氣之力。迦葉！像這樣，那些失去沙門血氣的人，不能摧毀煩惱的賊寇，不能得到沙門的果實，不能得到沙門的功德，不能得到沙門的解脫。迦葉！這叫做失去沙門的血氣。

【English Translation】 English version Kāśyapa! Just as a grain of rice without substance is blown away by the wind, it has no solid weight, it looks like rice but is not real rice. Kāśyapa! Likewise, those sham monks who are merely in appearance, who look like monks but have no teaching or reproof, have no virtue or strength, will be blown away by the wind of Māra. They have no strength of blood and energy to uphold the precepts, are far from learning, lose their power of concentration, and are also far from wisdom, unable to destroy the thieves of various afflictions. Such people are called inferior and powerless, bound by Māra, hooked by Māra, and submerged in all afflictions, like hollow rice blown away by the wind. Kāśyapa! Hollow rice cannot be used as seed, nor will it sprout. Kāśyapa! Such hollow monks have no seed of the path in the Buddha's Dharma, and cannot attain liberation in the Dharma of the noble ones. Kāśyapa! Hollow monks refer to those who break the precepts and do evil, this is called a hollow monk. 'Kāśyapa! What kind of person is like a monk? Kāśyapa! For example, a skilled craftsman coats copper with gold, the color is like gold, but the value is different from gold, if it is rubbed and worn, it will be known that it is not gold. Kāśyapa! Those who are like monks are also like this, they like to adorn themselves, often bathe, dress neatly, all the rituals of a monk are complete, their walking, sitting, and lying down are all in accordance with the rules. But they are often harmed by greed, hatred, and delusion, and also harmed by gain, offerings, respect, and praise, and also harmed by arrogance, excessive pride, and all afflictions. Although they are respected by people, they have no respectable Dharma, they are often diligent in adorning their bodies, hoping to get food and drink, not seeking the holy Dharma, not fearing the next life, only valuing the respect of the present, not the respect of the future, they only increase their muscle and fat, relying on gain and offerings, not relying on the Dharma. They are bound by various fetters, diligent in doing worldly affairs, following the thoughts of householders, and also accepting them, suffering when there is suffering, enjoying when there is enjoyment, harmed by love and hatred. They have no intention to practice the Dharma of a monk, they are far from all rituals, and they will surely fall into hell, the realm of hungry ghosts, and the animal realm. They have no substance of a monk, no title of a monk, and are not equal to a monk. Kāśyapa! This is called being like a monk.' 'Kāśyapa! What is meant by losing the blood and energy of a monk? Kāśyapa! For example, if a man or a woman, or a boy or a girl, has their blood and energy sucked by a non-human being, that person will become weak and thin, without color and strength, because they have lost their blood and energy. Kāśyapa! Likewise, those monks, if they are invaded by afflictions such as greed, hatred, delusion, arrogance, and excessive pride, will lose the blood and energy of a monk. They have no strength of blood and energy to uphold the precepts, no strength of blood and energy for meditation, no strength of blood and energy for wisdom, no strength of blood and energy for liberation, and no strength of blood and energy for learning. Kāśyapa! Likewise, those who have lost the blood and energy of a monk cannot destroy the thieves of afflictions, cannot attain the fruit of a monk, cannot attain the merits of a monk, and cannot attain the liberation of a monk. Kāśyapa! This is called losing the blood and energy of a monk.'

是之人失血氣故，諸藥咒術及諸刀杖所不能治，必至於死。迦葉！如是沙門無有持戒、定、慧、解脫、解脫知見血氣，及慈悲喜捨血氣，亦無行施調伏護身口意業血氣，亦無安住四聖種血氣，無有儀式血氣，亦無凈身口意血氣。迦葉！是名沙門失於血氣。迦葉！如失血氣沙門，雖受如來法藥不以自度。法藥者，所謂若起淫慾應觀不凈，若起瞋恚應行慈心，若起愚癡應觀十二因緣，于諸煩惱應正思惟，離於樂眾舍我所有。出家三事應當愛護。三事者，所謂持戒清凈、其心調伏、入定不亂。迦葉！如是法藥我之所說、我所聽服，雖受此藥不以自度。迦葉！又有出世法，所謂空觀無相無作觀、陰界入知、四聖諦及十二因緣。迦葉！如是法藥，彼人亦復不以自度。迦葉！如是沙門臭穢不凈，以破戒故、薄福德故。生極下處，以憍慢故。於此命終不生余處，必當墮在大地獄中。如人失於血氣必定至死，如是沙門於此命終必墮地獄。迦葉！是名失血氣沙門。」

如是說已，五百比丘舍戒還俗。爾時有諸比丘呵彼比丘言：「若大德于佛法中退還家者，如是非善、如是非法。」

佛告諸比丘：「莫作是語。何以故？若如是者名為順法。若比丘不欲受人信施退還家者，是名順法。彼諸比丘信解心多故生悔心。」

說此

【現代漢語翻譯】現代漢語譯本：「這個人因為失去了血氣，所以任何藥物、咒術以及刀劍都無法醫治，必定會死亡。迦葉（佛陀弟子名）！這樣的沙門（出家人）沒有持戒、禪定、智慧、解脫、解脫知見的血氣，也沒有慈悲喜捨的血氣，也沒有行佈施、調伏、守護身口意業的血氣，也沒有安住四聖種的血氣，沒有儀式的血氣，也沒有清凈身口意的血氣。迦葉！這叫做沙門失去了血氣。迦葉！像這樣失去血氣的沙門，即使接受如來的法藥也不能自我救度。法藥是指，如果生起淫慾，應當觀想不凈；如果生起嗔恚，應當修習慈心；如果生起愚癡，應當觀想十二因緣；對於各種煩惱，應當正確地思維，遠離人群的快樂，捨棄我所擁有的一切。出家有三件事應當愛護：一是持戒清凈，二是調伏內心，三是入定不亂。迦葉！這些法藥是我所說、我所聽受的，即使接受這些法藥也不能自我救度。迦葉！還有出世間的法，即空觀、無相觀、無作觀、對陰界入的認知、四聖諦以及十二因緣。迦葉！這些法藥，那個人也不能自我救度。迦葉！這樣的沙門因為破戒、福德淺薄而臭穢不凈，會墮落到極低下的地方。因為驕慢，他在此命終后不會轉生到其他地方，必定會墮入大地獄中。就像人失去了血氣必定會死亡一樣，這樣的沙門在此命終后必定會墮入地獄。迦葉！這叫做失去血氣的沙門。」說完這些話后，五百位比丘捨棄戒律還俗了。當時，有些比丘呵斥那些還俗的比丘說：『如果大德在佛法中退還俗家，這是不好的，這是不合法的。』佛陀告訴眾比丘：『不要這樣說。為什麼呢？如果這樣，就叫做順應法理。如果比丘不想接受別人的信施而退還俗家，這叫做順應法理。那些比丘因為信解心多，所以產生了悔恨之心。』說完這些話。

【English Translation】 English version: 『This person, having lost their vital energy, cannot be cured by any medicine, spells, or weapons, and will surely die. Kashyapa (a disciple of the Buddha)! Such a Shramana (monk) lacks the vital energy of upholding precepts, meditation, wisdom, liberation, and the knowledge of liberation; they also lack the vital energy of loving-kindness, compassion, joy, and equanimity; they lack the vital energy of practicing generosity, self-control, and guarding their actions of body, speech, and mind; they lack the vital energy of abiding in the Four Noble Lineages; they lack the vital energy of rituals; and they lack the vital energy of purifying their body, speech, and mind. Kashyapa! This is called a Shramana who has lost their vital energy. Kashyapa! Like a Shramana who has lost their vital energy, even if they receive the Dharma medicine of the Tathagata (Buddha), they cannot save themselves. The Dharma medicine refers to: if lust arises, one should contemplate impurity; if anger arises, one should practice loving-kindness; if ignorance arises, one should contemplate the Twelve Links of Dependent Origination; regarding all afflictions, one should think correctly, stay away from the pleasure of crowds, and give up all that one possesses. There are three things that a renunciate should cherish: maintaining pure precepts, subduing the mind, and entering into meditation without disturbance. Kashyapa! These Dharma medicines, which I have spoken and received, even if one takes them, one cannot save oneself. Kashyapa! There are also transcendental Dharmas, namely the contemplation of emptiness, the contemplation of no-characteristics, the contemplation of no-action, the knowledge of the aggregates, realms, and sense bases, the Four Noble Truths, and the Twelve Links of Dependent Origination. Kashyapa! These Dharma medicines, that person also cannot save themselves. Kashyapa! Such a Shramana is foul and impure due to breaking precepts and having little merit. They will fall into the lowest places. Because of arrogance, they will not be reborn elsewhere after this life, but will surely fall into the great hell. Just as a person who loses their vital energy will surely die, such a Shramana will surely fall into hell after this life. Kashyapa! This is called a Shramana who has lost their vital energy.』 After saying this, five hundred Bhikshus (monks) gave up their precepts and returned to lay life. At that time, some Bhikshus rebuked those who had returned to lay life, saying, 『If a great one retreats from the Buddha's Dharma and returns to lay life, this is not good, this is not lawful.』 The Buddha told the Bhikshus, 『Do not speak like that. Why? If it is like that, it is called conforming to the Dharma. If a Bhikshu does not wish to receive the offerings of others and returns to lay life, this is called conforming to the Dharma. Those Bhikshus, because of their great faith and understanding, have generated remorse.』 Having said this.

語時，彼得聞已作如是念：「我等或能行不凈行受他信施，應生悔心退而還家。」

「迦葉！我今說此諸比丘等，於此命終生兜率天彌勒菩薩所。彌勒如來出於世時，彼諸比丘在初會數中。」

營事比丘品第四

爾時摩訶迦葉白佛言：「世尊！云何比丘能營眾事？」

佛告迦葉：「我聽二種比丘得營眾事。何等二？一者能凈持戒，二者畏於後世喻如金剛。復有二種。何等二？一者識知業報，二者有諸慚愧及以悔心。復有二種。何等二？一者阿羅漢，二者能修八背舍者。迦葉！如是二種比丘，我聽營事自無瘡疣。何以故？迦葉！護他人意此事難故。迦葉！于佛法中種種出家、種種性、種種心、種種解脫、種種斷結，或有阿蘭若、或有乞食、或有樂住山林、或有樂近聚落清凈持戒。或有能離四扼、或有勤修多聞、或有辯說諸法、或有善持戒律、或有善持毗尼儀式、或有游諸城邑聚落為人說法。有如是等諸比丘僧，營事比丘善取如是諸人心相。迦葉！若阿蘭若比丘樂空閑處，營事比丘一切役使不應令作。有時阿蘭若比丘在比丘僧次役使，而營事比丘應當代作。若自不作，應倩他人令代為之。不應役使阿蘭若比丘，若非行道時可少令作。迦葉！若有乞食比丘，彼營事比丘于乞食比丘應與好食。若有比

【現代漢語翻譯】當時，彼得聽了這話，心中想道：『我們或許會做出不清凈的行為，接受他人的供養，應該感到後悔，然後退回俗家。』『迦葉！我現在說這些比丘等，他們在此世命終后，會往生到兜率天彌勒菩薩那裡。當彌勒如來出世時，這些比丘會在初次法會中。』營事比丘品第四當時，摩訶迦葉對佛說：『世尊！什麼樣的比丘能夠管理僧團事務呢？』佛告訴迦葉：『我允許兩種比丘管理僧團事務。是哪兩種呢？第一種是能夠清凈持戒的，第二種是畏懼後世果報如同金剛一般堅固的。還有兩種。是哪兩種呢？第一種是瞭解業報的，第二種是有慚愧心和悔恨心的。還有兩種。是哪兩種呢？第一種是阿羅漢，第二種是能夠修習八背舍的。迦葉！像這樣的兩種比丘，我允許他們管理僧團事務，自身沒有過失。為什麼呢？迦葉！因為要維護他人的心意是很難的。迦葉！在佛法中，有各種各樣的出家者，有各種各樣的根性，有各種各樣的心，有各種各樣的解脫，有各種各樣的斷除煩惱的方式。有的喜歡住在寂靜處，有的喜歡乞食，有的喜歡住在山林，有的喜歡靠近村落清凈持戒。有的能夠脫離四種束縛，有的勤奮修習多聞，有的善於辯說諸法，有的善於持守戒律，有的善於持守毗尼儀式，有的遊歷各個城鎮村落為人說法。有像這樣的各種比丘僧團，管理僧團事務的比丘應當善於瞭解這些人的心意。迦葉！如果喜歡住在寂靜處的比丘喜歡空閑，管理僧團事務的比丘不應該讓他們做任何雜事。有時，如果住在寂靜處的比丘在僧團中輪值做雜事，管理僧團事務的比丘應當代替他們做。如果自己不做，應當請其他人代替他們做。不應該役使住在寂靜處的比丘，除非不是修行的時候可以稍微讓他們做一些。迦葉！如果有乞食的比丘，管理僧團事務的比丘應當給乞食的比丘提供好的食物。如果有比

【English Translation】 At that time, upon hearing this, Peter thought to himself, 『We might engage in impure conduct and accept offerings from others. We should feel remorse and return to our homes.』『Kashyapa! I now say that these monks, upon their death in this life, will be reborn in the Tushita Heaven, where Bodhisattva Maitreya resides. When Tathagata Maitreya appears in the world, these monks will be among the first assembly.』 Chapter Four: The Monks in Charge of Affairs At that time, Mahakashyapa said to the Buddha, 『World Honored One! What kind of monks are capable of managing the affairs of the Sangha?』 The Buddha told Kashyapa, 『I allow two kinds of monks to manage the affairs of the Sangha. What are the two? The first is one who can purely uphold the precepts, and the second is one who fears the consequences of the next life as if they were adamant. There are also two more. What are the two? The first is one who understands the law of karma, and the second is one who has shame and remorse. There are also two more. What are the two? The first is an Arhat, and the second is one who can cultivate the eight liberations. Kashyapa! I allow these two kinds of monks to manage the affairs of the Sangha, as they are without fault. Why is that? Kashyapa! Because it is difficult to protect the minds of others. Kashyapa! In the Buddha's Dharma, there are various kinds of renunciates, various kinds of natures, various kinds of minds, various kinds of liberations, and various kinds of ways to cut off afflictions. Some like to live in quiet places, some like to beg for food, some like to live in the mountains, and some like to live near villages, upholding the precepts purely. Some can break free from the four fetters, some diligently cultivate learning, some are good at expounding the Dharma, some are good at upholding the precepts, some are good at upholding the Vinaya rituals, and some travel to various cities and villages to preach the Dharma. There are such various Sanghas of monks, and the monks who manage the affairs of the Sangha should be good at understanding the minds of these people. Kashyapa! If a monk who likes to live in a quiet place enjoys solitude, the monk who manages the affairs of the Sangha should not make them do any chores. Sometimes, if a monk who likes to live in a quiet place is on duty to do chores in the Sangha, the monk who manages the affairs of the Sangha should do it for them. If they do not do it themselves, they should ask others to do it for them. They should not make the monks who like to live in quiet places do chores, unless it is not a time for practice, they can be asked to do a little. Kashyapa! If there are monks who beg for food, the monk who manages the affairs of the Sangha should provide good food for the monks who beg for food. If there are monks who

丘能離四扼，營事比丘隨所須物應當供給，所謂衣服飲食臥具醫藥。若離扼比丘所住之處，營事比丘于其住處不應高聲大喚，亦不令他高聲大喚，欲防護離扼比丘故。營事比丘于離扼比丘應生尊敬如世尊想，生如是念：『如是比丘于佛法中能作法柱，當隨所須而供給之。』迦葉！若有勤修多聞比丘，營事比丘應當勸喻，作如是言：『大德勤修多聞讀誦令利，我當爲諸大德供給使令。若諸大德勤修多聞，于比丘僧中是好瓔珞，能升高座廣說正法，亦自生智慧。』營事比丘不應非時役使，應當擁護令修多聞。迦葉！若有說法比丘，營事比丘應事事供給，應將說法比丘至城邑聚落，勸喻諸人令就聽法，說法之處亦應供給，為說法人敷好高座。若有比丘強自以力欲壞說法者，營事比丘應往和解，亦應數往說法人所稱言善哉。迦葉！若有比丘善持戒律、善持毗尼義，營事比丘應往其所數數問義：『我云何營事令不得罪，自無所損不害於他。』持毗尼義比丘應觀營事者心，隨所營事而為說法，所謂是應作、是不應作。營事比丘于持律人所，一心生信禮敬供養。若比丘僧所有分物，應當隨時供給於僧不應藏舉，隨僧所須，應當分與應與時與，不噁心與、不以非法與、非欲心與、非瞋心與、非癡心與、非畏心與，隨僧法行非隨在家行，

隨僧制行非自隨制行。不于僧物生自在想，乃至小事與僧共斷非自在斷。若所用物，所謂常住僧物及與佛物、若招提僧物，彼營事比丘應當分別，常住僧物不應與招提僧，招提僧物不應與常住僧，常住僧物不應與招提僧物共雜，招提僧物不與常住僧物共雜。常住僧物、招提僧物不與佛物共雜，佛物不與常住僧物、招提僧物共雜。若常住僧物多而招提僧有所須者，營事比丘應集僧行籌索欲，若僧和合應以常住僧物分與招提僧。迦葉！若如來塔或有所須、若欲敗壞者，若常住僧物、若招提僧物多，營事比丘應集僧行籌索欲，作如是言：『是佛塔壞，今有所須。此常住僧物招提僧物多，大德僧聽，若僧時到僧忍聽，若僧不惜所得施物，若常住僧物、若招提僧物，我今持用修治佛塔。』若僧和合，營事比丘應以僧物修治佛塔。若僧不和合，營事比丘應余勸化在家人輩，求索財物修治佛塔。迦葉！若佛物多者，營事比丘不得以佛物分與常住僧及招提僧。何以故？於此物中應生世尊想。佛所有物乃至一線，皆是施主信心施佛，是故諸天世人於此物中生佛塔想，而況寶物。若於佛塔先以衣施，此衣于佛塔中寧令風吹雨爛破盡，不應以此衣貿易寶物。何以故？如來塔物無人能與作價者，又佛無所須故。迦葉！有如是善凈營事人者，三寶

【現代漢語翻譯】現代漢語譯本：應當隨僧團的規定行事，而不是隨自己的意願行事。不應該對僧團的財物產生隨意支配的想法，即使是小事也要與僧團共同決定，而不是自己擅自決定。如果所使用的物品，比如常住僧團的財物、佛陀的財物、或者招提僧團（指四方僧團）的財物，負責管理的比丘應當區分清楚，常住僧團的財物不應該給招提僧團使用，招提僧團的財物不應該給常住僧團使用，常住僧團的財物不應該與招提僧團的財物混雜，招提僧團的財物也不應該與常住僧團的財物混雜。常住僧團的財物、招提僧團的財物不應該與佛陀的財物混雜，佛陀的財物也不應該與常住僧團、招提僧團的財物混雜。如果常住僧團的財物多，而招提僧團有需要，負責管理的比丘應當召集僧團，通過投票徵求意見，如果僧團同意，就應該將常住僧團的財物分給招提僧團。迦葉（佛陀弟子名）！如果如來（佛陀）的佛塔需要修繕，或者將要損壞，如果常住僧團的財物或者招提僧團的財物多，負責管理的比丘應當召集僧團，通過投票徵求意見，並這樣說：『這座佛塔損壞了，現在需要修繕。現在常住僧團和招提僧團的財物很多，請大德僧團聽取，如果僧團認為時機成熟，同意，並且不吝惜所得到的佈施財物，無論是常住僧團的財物還是招提僧團的財物，我現在將用這些財物來修繕佛塔。』如果僧團同意，負責管理的比丘就應該用僧團的財物來修繕佛塔。如果僧團不同意，負責管理的比丘應該另外勸募在家人，尋求財物來修繕佛塔。迦葉！如果佛陀的財物多，負責管理的比丘不能將佛陀的財物分給常住僧團和招提僧團。為什麼呢？因為對於這些財物，應該生起對世尊（佛陀）的敬重之心。佛陀的所有財物，哪怕是一根線，都是施主以信心佈施給佛陀的，因此諸天和世人對於這些財物都生起對佛塔的敬重之心，更何況是珍寶。如果先用衣服佈施給佛塔，這件衣服寧可讓它在佛塔中被風吹雨淋而破爛，也不應該用這件衣服去交換珍寶。為什麼呢？因為如來佛塔的財物沒有人能夠估價，而且佛陀也沒有任何需要。迦葉！有這樣善於清凈管理事務的人，才能守護三寶（佛、法、僧）。 English version: One should follow the rules established by the Sangha (monastic community), not one's own will. One should not have the idea of freely disposing of the Sangha's property; even in small matters, one should decide together with the Sangha, not on one's own. If the items used are, for example, the property of the resident Sangha, the Buddha's property, or the property of the Catuddisa Sangha (the Sangha of the four directions), the managing Bhikkhu (monk) should distinguish them clearly. The property of the resident Sangha should not be given to the Catuddisa Sangha, and the property of the Catuddisa Sangha should not be given to the resident Sangha. The property of the resident Sangha should not be mixed with the property of the Catuddisa Sangha, and the property of the Catuddisa Sangha should not be mixed with the property of the resident Sangha. The property of the resident Sangha and the Catuddisa Sangha should not be mixed with the Buddha's property, and the Buddha's property should not be mixed with the property of the resident Sangha or the Catuddisa Sangha. If the property of the resident Sangha is abundant and the Catuddisa Sangha has needs, the managing Bhikkhu should convene the Sangha and seek their consent through voting. If the Sangha agrees, the property of the resident Sangha should be distributed to the Catuddisa Sangha. Kashyapa (a disciple of the Buddha)! If the Tathagata's (Buddha's) stupa (relic shrine) needs repair or is about to be damaged, and if the property of the resident Sangha or the Catuddisa Sangha is abundant, the managing Bhikkhu should convene the Sangha and seek their consent through voting, saying: 'This stupa is damaged and needs repair. Now, the property of the resident Sangha and the Catuddisa Sangha is abundant. May the venerable Sangha listen. If the Sangha deems it appropriate and agrees, and does not begrudge the donated property, whether it is the property of the resident Sangha or the Catuddisa Sangha, I will now use this property to repair the stupa.' If the Sangha agrees, the managing Bhikkhu should use the Sangha's property to repair the stupa. If the Sangha does not agree, the managing Bhikkhu should seek donations from lay people to repair the stupa. Kashyapa! If the Buddha's property is abundant, the managing Bhikkhu should not distribute the Buddha's property to the resident Sangha or the Catuddisa Sangha. Why? Because one should have reverence for the Blessed One (Buddha) regarding this property. All of the Buddha's property, even a single thread, is donated by the donors with faith in the Buddha. Therefore, gods and humans have reverence for the stupa regarding this property, let alone precious items. If a cloth is first donated to the stupa, this cloth should be allowed to be worn out by wind and rain in the stupa, rather than being exchanged for precious items. Why? Because the property of the Tathagata's stupa cannot be valued by anyone, and the Buddha has no needs. Kashyapa! Only those who are good at managing affairs with purity can protect the Three Jewels (Buddha, Dharma, Sangha).

【English Translation】 One should follow the rules established by the Sangha, not one's own will. One should not have the idea of freely disposing of the Sangha's property; even in small matters, one should decide together with the Sangha, not on one's own. If the items used are, for example, the property of the resident Sangha, the Buddha's property, or the property of the Catuddisa Sangha, the managing Bhikkhu should distinguish them clearly. The property of the resident Sangha should not be given to the Catuddisa Sangha, and the property of the Catuddisa Sangha should not be given to the resident Sangha. The property of the resident Sangha should not be mixed with the property of the Catuddisa Sangha, and the property of the Catuddisa Sangha should not be mixed with the property of the resident Sangha. The property of the resident Sangha and the Catuddisa Sangha should not be mixed with the Buddha's property, and the Buddha's property should not be mixed with the property of the resident Sangha or the Catuddisa Sangha. If the property of the resident Sangha is abundant and the Catuddisa Sangha has needs, the managing Bhikkhu should convene the Sangha and seek their consent through voting. If the Sangha agrees, the property of the resident Sangha should be distributed to the Catuddisa Sangha. Kashyapa! If the Tathagata's stupa needs repair or is about to be damaged, and if the property of the resident Sangha or the Catuddisa Sangha is abundant, the managing Bhikkhu should convene the Sangha and seek their consent through voting, saying: 'This stupa is damaged and needs repair. Now, the property of the resident Sangha and the Catuddisa Sangha is abundant. May the venerable Sangha listen. If the Sangha deems it appropriate and agrees, and does not begrudge the donated property, whether it is the property of the resident Sangha or the Catuddisa Sangha, I will now use this property to repair the stupa.' If the Sangha agrees, the managing Bhikkhu should use the Sangha's property to repair the stupa. If the Sangha does not agree, the managing Bhikkhu should seek donations from lay people to repair the stupa. Kashyapa! If the Buddha's property is abundant, the managing Bhikkhu should not distribute the Buddha's property to the resident Sangha or the Catuddisa Sangha. Why? Because one should have reverence for the Blessed One regarding this property. All of the Buddha's property, even a single thread, is donated by the donors with faith in the Buddha. Therefore, gods and humans have reverence for the stupa regarding this property, let alone precious items. If a cloth is first donated to the stupa, this cloth should be allowed to be worn out by wind and rain in the stupa, rather than being exchanged for precious items. Why? Because the property of the Tathagata's stupa cannot be valued by anyone, and the Buddha has no needs. Kashyapa! Only those who are good at managing affairs with purity can protect the Three Jewels.

之物不應令雜。又于自利養心常知足，三寶物中不生我所有想。迦葉！營事比丘若生瞋心，而於持戒大德人所右繞禮敬之者，以自在故驅令役使。是故營事比丘以瞋心緣故，墮大地獄。若得為人，作他奴僕，常為其主苦驅役使人所鞭打。

「複次迦葉！若營事比丘以自在故更作重製，過僧常限謫罰比丘非時令作。是營事比丘以此不善根故，墮于多釘小地獄中。生此中已，以百千釘釘挓其身，其身熾然出大火焰如大火聚。若於持戒有大德者以重事怖之，以瞋心語故，彼營事比丘生地獄中，其所得舌長五百由旬，以百千釘而釘其舌，一一釘中出大火焰。迦葉！若營事比丘數得僧物慳惜藏舉，或非時與僧、或復難與、或困苦與、或少與或不與、或有與者或不與者。營事比丘以此不善根故，墮穢惡餓鬼常食糞丸。此人命終當生是中，爾時更有餓鬼以食示之而復不與。此鬼爾時悕望欲得，諦視此食目不曾眴，受飢渴苦於百千歲中常不得食，或時得食變為糞屎、或作膿血。何以故？有持戒人人所敬禮，僧所有物以自在故而難與之。迦葉！若營事比丘以常住僧物、若招提僧物及以佛物輒自雜用，得大苦報，若受一劫若過一劫。何以故？以侵三寶物故。迦葉！若營事比丘聞如是罪、知如是罪，而故生瞋心於持戒者。我今說此，諸

佛世尊所不能治。迦葉！是故營事比丘聞如是非法罪已，應當善護身口意業，自護亦護他。迦葉！營事比丘寧自啖身肉，終不雜用三寶之物作衣缽飲食。」

爾時摩訶迦葉白佛言：「世尊！未曾有也。如來自以慈心說如是法，為無慚愧者說無慚愧法，有慚愧者說慚愧法。」

大寶積經卷第一百一十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十四

北涼沙門釋道龔譯

寶梁聚會第四十四阿蘭若比丘品第五

爾時摩訶迦葉白佛言：「世尊！若有比丘自言阿蘭若比丘，世尊！齊幾所名阿蘭若比丘？齊幾所名乞食比丘？齊幾所名畜糞掃衣比丘？齊幾所名樹下比丘？齊幾所名冢間比丘？齊幾所名露處比丘？」

佛告迦葉：「阿蘭若比丘，必樂阿蘭若處、住阿蘭若處。迦葉！若阿蘭若處，所謂無大聲，無眾鬧聲，離獐鹿虎狼及諸飛鳥，遠諸賊盜及牧牛羊者。順沙門行處如是阿蘭若處，應于中修行。彼比丘若欲至阿蘭若處，應當思惟八法。何等八？一者我當捨身，二者應當捨命，三者當舍利養，四者離於一切所愛樂處，五者于山間死當如鹿死，六者阿蘭若處當受阿蘭若行，七者當以法自活，八者非以煩惱自活。迦葉！是名八法，阿蘭若比丘所應思惟

【現代漢語翻譯】現代漢語譯本：佛陀世尊也無法醫治這種情況。迦葉！因此，負責事務的比丘聽到這樣的非法罪行后，應當好好守護自己的身、口、意業，既要保護自己也要保護他人。迦葉！負責事務的比丘寧可吃自己的肉，也絕不混用三寶（佛、法、僧）的物品來製作衣服、缽和食物。這時，摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）對佛說：『世尊！真是前所未有啊。如來（Tathāgata，佛陀的稱號）以慈悲心宣說這樣的法，為不知慚愧的人說不知慚愧的法，為有慚愧心的人說有慚愧心的法。』《大寶積經》卷第一百一十三大正藏第 11 冊 No. 0310 《大寶積經》《大寶積經》卷第一百一十四北涼沙門釋道龔譯寶梁聚會第四十四阿蘭若比丘品第五這時，摩訶迦葉對佛說：『世尊！如果有比丘自稱是阿蘭若比丘（araṇya-bhikṣu，住在寂靜處的比丘），世尊！要達到什麼程度才能稱為阿蘭若比丘？要達到什麼程度才能稱為乞食比丘（piṇḍapāta-bhikṣu，以乞食為生的比丘）？要達到什麼程度才能稱為穿糞掃衣比丘（pāṃśukūlika-bhikṣu，穿用廢棄布料製成的衣服的比丘）？要達到什麼程度才能稱為樹下比丘（vṛkṣamūlika-bhikṣu，住在樹下的比丘）？要達到什麼程度才能稱為冢間比丘（śmāśānika-bhikṣu，住在墳墓間的比丘）？要達到什麼程度才能稱為露處比丘（ābhyavakāśika-bhikṣu，住在露天處的比丘）？』佛告訴迦葉：『阿蘭若比丘，必定是喜愛阿蘭若處（araṇya，寂靜處）、住在阿蘭若處。迦葉！所謂的阿蘭若處，就是沒有大聲喧譁，沒有眾人吵鬧的聲音，遠離獐鹿虎狼以及各種飛鳥，遠離盜賊和放牧牛羊的人。像這樣適合沙門（śramaṇa，出家修行者）修行的處所，應當在其中修行。如果比丘想要去阿蘭若處，應當思維八種法。是哪八種呢？第一，我應當捨棄身體；第二，應當捨棄生命；第三，應當捨棄利養；第四，遠離一切所愛樂的地方；第五，在山間死去應當像鹿死去一樣；第六，在阿蘭若處應當奉行阿蘭若的修行；第七，應當以佛法自活；第八，不以煩惱自活。迦葉！這稱為八法，是阿蘭若比丘應當思維的。』

【English Translation】 English version: The World Honored One, the Buddha, cannot cure this. Kāśyapa! Therefore, a bhikkhu (monk) in charge of affairs, upon hearing of such unlawful offenses, should diligently guard his actions of body, speech, and mind, protecting both himself and others. Kāśyapa! A bhikkhu in charge of affairs would rather eat his own flesh than mix the belongings of the Three Jewels (Buddha, Dharma, Sangha) to make robes, bowls, and food. At that time, Mahākāśyapa (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! This is unprecedented. The Tathāgata (the Buddha's title) speaks such Dharma with compassion, speaking the Dharma of shamelessness to the shameless, and the Dharma of shame to the shameful.' The Mahāratnakūṭa Sūtra, Volume 113 Taisho Tripitaka Volume 11, No. 0310, The Mahāratnakūṭa Sūtra The Mahāratnakūṭa Sūtra, Volume 114 Translated by Śramaṇa (monk) Shi Daogong of Northern Liang The Forty-fourth Assembly of the Jewel Beam, Chapter Five on the Araṇya Bhikkhus At that time, Mahākāśyapa said to the Buddha: 'World Honored One! If there is a bhikkhu who calls himself an araṇya-bhikṣu (a monk who lives in a secluded place), World Honored One! To what extent is one called an araṇya-bhikṣu? To what extent is one called a piṇḍapāta-bhikṣu (a monk who lives by begging for alms)? To what extent is one called a pāṃśukūlika-bhikṣu (a monk who wears robes made of discarded cloth)? To what extent is one called a vṛkṣamūlika-bhikṣu (a monk who lives under a tree)? To what extent is one called a śmāśānika-bhikṣu (a monk who lives in a cemetery)? To what extent is one called an abhyavakāśika-bhikṣu (a monk who lives in the open)?' The Buddha said to Kāśyapa: 'An araṇya-bhikṣu must be fond of and live in an araṇya (secluded place). Kāśyapa! An araṇya is a place without loud noises, without the sounds of crowds, far from deer, tigers, wolves, and various birds, far from thieves and those who herd cattle and sheep. Such a place, suitable for the practice of a śramaṇa (ascetic), should be where one practices. If a bhikkhu wishes to go to an araṇya, he should contemplate eight dharmas. What are the eight? First, I should abandon my body; second, I should abandon my life; third, I should abandon gain and offerings; fourth, I should depart from all places I love; fifth, when dying in the mountains, I should die like a deer; sixth, in the araṇya, I should practice the araṇya practices; seventh, I should live by the Dharma; eighth, I should not live by afflictions. Kāśyapa! These are called the eight dharmas that an araṇya-bhikṣu should contemplate.'

，思惟已當至阿蘭若處。迦葉！阿蘭若比丘至阿蘭若處已，行阿蘭若法，以八行行慈，於一切眾生生慈心。何等八？一者以慈利益，二者以慈樂，三者無恚慈，四者正慈，五者無異慈，六者順慈，七者觀一切法慈，八者凈如虛空慈。迦葉！以如是八行於諸眾生生慈心。迦葉！阿蘭若比丘至阿蘭若處已，應如是思惟：『我雖至遠處獨無伴侶，若我行善若行不善無人教呵。』復作是念：『此有諸天龍鬼神、諸佛世尊，知我專心，彼為我證。我今在此行阿蘭若法，我不善心不得自在。若我至此極遠之處，獨無伴侶無親近者無我所有，我今當覺欲覺恚覺惱覺，余不善法亦應當覺。我今不應不異於樂眾者，亦不應不異近聚落人，若如是不異，我即為誑諸天龍鬼神已，諸佛見我亦不歡悅。我今若如阿蘭若法，則諸天龍鬼神不見呵責，諸佛見我即亦歡悅。』迦葉！阿蘭若比丘住阿蘭若處行阿蘭若法，一心堅持解脫禁戒、善護戒眾，凈身口意無諛諂行，凈于正命，心向諸定，如所聞法，應憶念之勤正思惟，趣向離欲寂滅涅槃。畏於生死觀五陰如怨家，觀四大如毒蛇，觀六入如空聚。善知方便，觀十二因緣離斷常見，觀無眾生無我無人無命，解法空相行於無相，漸損所作而行無作。心常驚畏於三界行，常勤修行如救頭然，常行精進終不退

【現代漢語翻譯】現代漢語譯本：思考之後，應當前往阿蘭若處（寂靜處）。迦葉（佛陀弟子名）！阿蘭若比丘（住在寂靜處的比丘）到達阿蘭若處后，修行阿蘭若法（寂靜處的修行方法），以八種方式修習慈心，對一切眾生生起慈心。哪八種呢？第一是以慈心利益眾生，第二是以慈心給予快樂，第三是無嗔恨的慈心，第四是正直的慈心，第五是無分別的慈心，第六是隨順的慈心，第七是觀察一切法皆空的慈心，第八是清凈如虛空的慈心。迦葉！以這八種方式對一切眾生生起慈心。迦葉！阿蘭若比丘到達阿蘭若處后，應當這樣思考：『我雖然到了遙遠的地方，獨自一人沒有同伴，如果我行善或行不善，都沒有人教導或呵斥。』又這樣想：『這裡有諸天、龍、鬼神、諸佛世尊，他們知道我的專心，他們為我作證。我現在在這裡修行阿蘭若法，我的不善心不能放縱。如果我到了這個極遠的地方，獨自一人沒有同伴，沒有親近的人，沒有我所擁有的，我現在應當覺察到慾念、嗔恨、惱怒，以及其他不善的念頭。我現在不應該和喜歡熱鬧的人一樣，也不應該和住在村落附近的人一樣，如果我這樣沒有差別，我就欺騙了諸天、龍、鬼神，諸佛看到我也會不高興。我現在如果按照阿蘭若法修行，諸天、龍、鬼神就不會責備我，諸佛看到我也會高興。』迦葉！阿蘭若比丘住在阿蘭若處修行阿蘭若法，一心堅持解脫的禁戒，好好守護戒律，清凈身口意，沒有虛偽諂媚的行為，清凈正當的謀生方式，心向往禪定，對於所聽聞的佛法，應當憶念並勤奮地正確思考，趨向于遠離慾望、寂滅的涅槃。畏懼生死輪迴，觀察五陰（色、受、想、行、識）如同怨家，觀察四大（地、水、火、風）如同毒蛇，觀察六入（眼、耳、鼻、舌、身、意）如同空聚。善於運用方便法門，觀察十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）而遠離斷見和常見，觀察沒有眾生、沒有我、沒有人、沒有生命，理解諸法空相而修行無相，逐漸減少有為的造作而修行無為。內心常常對三界（欲界、色界、無色界）的輪迴感到驚恐，常常勤奮修行如同救頭燃，常常精進修行永不退轉。 English version: Having contemplated, one should go to a secluded place (Aranya). Kashyapa (a disciple of the Buddha)! A Bhikshu (monk) in Aranya, having arrived at a secluded place, practices the Aranya Dharma (the practice of seclusion), cultivating loving-kindness in eight ways, generating a heart of loving-kindness towards all beings. What are the eight? First, benefiting with loving-kindness; second, giving joy with loving-kindness; third, loving-kindness without hatred; fourth, righteous loving-kindness; fifth, loving-kindness without discrimination; sixth, compliant loving-kindness; seventh, loving-kindness that observes all dharmas as empty; eighth, loving-kindness as pure as space. Kashyapa! With these eight ways, generate a heart of loving-kindness towards all beings. Kashyapa! A Bhikshu in Aranya, having arrived at a secluded place, should contemplate thus: 『Although I have come to a remote place, alone without companions, whether I do good or bad, there is no one to teach or scold me.』 Again, he thinks: 『Here are the Devas (gods), Nagas (dragons), Yakshas (spirits), and the Buddhas, the World Honored Ones, who know my dedication, they are my witnesses. Now that I am here practicing the Aranya Dharma, my unwholesome mind cannot be unrestrained. If I have come to this extremely remote place, alone without companions, without close ones, without anything that is mine, I should now be aware of desires, anger, annoyance, and other unwholesome thoughts. I should not be the same as those who enjoy crowds, nor should I be the same as those who live near villages. If I am not different in this way, I will have deceived the Devas, Nagas, and Yakshas, and the Buddhas will not be pleased to see me. If I now practice according to the Aranya Dharma, the Devas, Nagas, and Yakshas will not reproach me, and the Buddhas will be pleased to see me.』 Kashyapa! A Bhikshu in Aranya, dwelling in a secluded place, practices the Aranya Dharma, wholeheartedly upholding the precepts of liberation, well-guarding the precepts, purifying body, speech, and mind, without hypocrisy or flattery, purifying right livelihood, directing the mind towards samadhi (meditative concentration), and regarding the Dharma he has heard, he should remember it and diligently contemplate it correctly, moving towards detachment, tranquility, and Nirvana. Fearing the cycle of birth and death, he views the five skandhas (form, feeling, perception, mental formations, consciousness) as enemies, views the four great elements (earth, water, fire, wind) as poisonous snakes, and views the six entrances (eye, ear, nose, tongue, body, mind) as empty gatherings. He is skilled in using skillful means, observing the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) and avoiding the views of annihilationism and eternalism, observing that there is no sentient being, no self, no person, no life, understanding the emptiness of all dharmas and practicing without characteristics, gradually diminishing intentional actions and practicing non-action. The mind is always fearful of the cycle of the three realms (desire realm, form realm, formless realm), always diligently practicing as if saving one's head from fire, always practicing with diligence and never retreating.

【English Translation】 Having contemplated, one should go to a secluded place (Aranya). Kashyapa (a disciple of the Buddha)! A Bhikshu (monk) in Aranya, having arrived at a secluded place, practices the Aranya Dharma (the practice of seclusion), cultivating loving-kindness in eight ways, generating a heart of loving-kindness towards all beings. What are the eight? First, benefiting with loving-kindness; second, giving joy with loving-kindness; third, loving-kindness without hatred; fourth, righteous loving-kindness; fifth, loving-kindness without discrimination; sixth, compliant loving-kindness; seventh, loving-kindness that observes all dharmas as empty; eighth, loving-kindness as pure as space. Kashyapa! With these eight ways, generate a heart of loving-kindness towards all beings. Kashyapa! A Bhikshu in Aranya, having arrived at a secluded place, should contemplate thus: 『Although I have come to a remote place, alone without companions, whether I do good or bad, there is no one to teach or scold me.』 Again, he thinks: 『Here are the Devas (gods), Nagas (dragons), Yakshas (spirits), and the Buddhas, the World Honored Ones, who know my dedication, they are my witnesses. Now that I am here practicing the Aranya Dharma, my unwholesome mind cannot be unrestrained. If I have come to this extremely remote place, alone without companions, without close ones, without anything that is mine, I should now be aware of desires, anger, annoyance, and other unwholesome thoughts. I should not be the same as those who enjoy crowds, nor should I be the same as those who live near villages. If I am not different in this way, I will have deceived the Devas, Nagas, and Yakshas, and the Buddhas will not be pleased to see me. If I now practice according to the Aranya Dharma, the Devas, Nagas, and Yakshas will not reproach me, and the Buddhas will be pleased to see me.』 Kashyapa! A Bhikshu in Aranya, dwelling in a secluded place, practices the Aranya Dharma, wholeheartedly upholding the precepts of liberation, well-guarding the precepts, purifying body, speech, and mind, without hypocrisy or flattery, purifying right livelihood, directing the mind towards samadhi (meditative concentration), and regarding the Dharma he has heard, he should remember it and diligently contemplate it correctly, moving towards detachment, tranquility, and Nirvana. Fearing the cycle of birth and death, he views the five skandhas (form, feeling, perception, mental formations, consciousness) as enemies, views the four great elements (earth, water, fire, wind) as poisonous snakes, and views the six entrances (eye, ear, nose, tongue, body, mind) as empty gatherings. He is skilled in using skillful means, observing the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) and avoiding the views of annihilationism and eternalism, observing that there is no sentient being, no self, no person, no life, understanding the emptiness of all dharmas and practicing without characteristics, gradually diminishing intentional actions and practicing non-action. The mind is always fearful of the cycle of the three realms (desire realm, form realm, formless realm), always diligently practicing as if saving one's head from fire, always practicing with diligence and never retreating.

轉。觀身實相，應生如是心觀如是法，當知苦本、斷一切集、證於滅盡、勤修于道。行於慈心安住四念處，離不善法入善法門，安住四正勤、入四如意足、護五善根，於五力中而得自在。覺七菩提分、勤行八聖善道分，受持禪定，以慧分別諸法之相。迦葉！說如是法以嚴飾阿蘭若比丘。作是嚴飾已住于山林，初夜后夜勤修諸行不應睡眠，常念欲得出世之法。迦葉！阿蘭若比丘凡所住處常修行道，不自嚴身及諸衣服，拾乾枯草以用敷坐自用坐具，離常住僧及招提僧物。于阿蘭若處，衣服知足趣得覆身，為行聖道故。

「迦葉！阿蘭若比丘若為乞食至城邑聚落，應作是念：『我從阿蘭若處至是城邑聚落，若得食若不得心無憂喜。』若不得食者，應生喜心念宿業報，我今當勤修習福業，又念如來乞食亦不得。彼阿蘭若比丘入于城邑聚落乞食，應以法莊嚴，法莊嚴已然後乞食。云何法莊嚴？若見適意色不應染著，見不適意色亦不生瞋。若聞適意聲不適意聲、若嗅適意香不適意香、適意味不適意味、適意觸不適意觸、適意法不適意法，心無染著亦不生瞋。攝護根門諦視一尋調伏其心，本所思法不令離心，不以食污心而行乞食，應次第乞食。若得食處不應生著，不得食處不應生瞋。若至十家若過十家，不得食者不應生憂，應

【現代漢語翻譯】現代漢語譯本：

觀察身體的真實相狀，應當生起這樣的心念：觀察諸法也是如此，應當知道苦的根源、斷除一切集聚、證得滅盡、勤奮修行正道。以慈悲心行事，安住於四念處，遠離不善之法，進入善法之門，安住於四正勤，進入四如意足，守護五善根，在五力中獲得自在。覺悟七菩提分，勤奮修行八聖道分，受持禪定，用智慧分辨諸法的相狀。迦葉（Mahākāśyapa，佛陀十大弟子之一）！宣說這樣的法，用來莊嚴阿蘭若（araṇya，指遠離村落的寂靜處）比丘。完成這樣的莊嚴后，住在山林中，初夜和后夜都勤奮修行，不應該睡眠，常常想著要出離世間之法。迦葉！阿蘭若比丘凡是居住的地方，都要常常修行正道，不修飾自己的身體和衣服，撿拾乾枯的草用來鋪設座位，自己使用坐具，遠離常住僧和招提僧（為大眾所設的僧房）的物品。在阿蘭若處，衣服只要足夠遮蔽身體就好，是爲了修行聖道。迦葉！阿蘭若比丘如果爲了乞食而到城邑聚落，應當這樣想：『我從阿蘭若處來到這個城邑聚落，如果得到食物或者得不到，心中都沒有憂愁和喜悅。』如果得不到食物，應當生起歡喜心，想到這是宿世的業報，我現在應當勤奮修習福業，又想到如來（Tathāgata，佛的稱號）乞食也有得不到的時候。這位阿蘭若比丘進入城邑聚落乞食，應當以法來莊嚴自己，以法莊嚴之後才去乞食。什麼是法莊嚴呢？如果看到適意的顏色不應該貪戀執著，看到不適意的顏色也不應該生起嗔恨。如果聽到適意的聲音或不適意的聲音，如果聞到適意的香氣或不適意的香氣，適意的味道或不適意的味道，適意的觸感或不適意的觸感，適意的法或不適意的法，心中都沒有貪戀執著，也不生起嗔恨。攝護根門，專注地觀察一尋（古代長度單位）的距離，調伏自己的心，不讓原本所思的法離開心，不因為食物而污染自己的心，應當依次乞食。如果得到食物的地方不應該貪戀執著，得不到食物的地方不應該生起嗔恨。如果到了十家或者超過十家，沒有得到食物，不應該憂愁，應當...

【English Translation】 English version:

Observing the true nature of the body, one should generate such a thought: observing all dharmas is also like this. One should know the origin of suffering, sever all accumulations, realize cessation, and diligently cultivate the path. Act with loving-kindness, abide in the four foundations of mindfulness, depart from unwholesome dharmas, enter the gate of wholesome dharmas, abide in the four right exertions, enter the four bases of psychic power, protect the five good roots, and attain freedom within the five powers. Awaken to the seven factors of enlightenment, diligently practice the eightfold noble path, uphold meditative concentration, and use wisdom to discern the characteristics of all dharmas. Kashyapa (Mahākāśyapa, one of the ten great disciples of the Buddha)! Proclaim such a dharma to adorn the araṇya (a secluded place away from villages) bhikkhu. Having completed such adornment, dwell in the mountains and forests, diligently cultivate practices during the early and late watches of the night, one should not sleep, and always think of attaining the dharma of transcending the world. Kashyapa! Wherever an araṇya bhikkhu dwells, he should always practice the path, not adorn his body or clothes, gather dry grass to use as a seat, use his own sitting mat, and stay away from the belongings of the resident sangha and the sangha of the monastery. In the araṇya, clothing should be sufficient to cover the body, for the sake of practicing the holy path. Kashyapa! If an araṇya bhikkhu goes to a city or village to beg for food, he should think: 『I have come from the araṇya to this city or village, whether I get food or not, my heart will have no sorrow or joy.』 If he does not get food, he should generate joy, thinking of the karmic retribution of past lives, and that now I should diligently cultivate meritorious deeds, and also think that even the Tathāgata (title of the Buddha) sometimes does not get food when begging. This araṇya bhikkhu, when entering a city or village to beg for food, should adorn himself with the dharma, and only after adorning himself with the dharma should he beg for food. What is adorning oneself with the dharma? If one sees a pleasing color, one should not be attached to it, and if one sees an unpleasing color, one should not generate anger. If one hears a pleasing sound or an unpleasing sound, if one smells a pleasing fragrance or an unpleasing fragrance, a pleasing taste or an unpleasing taste, a pleasing touch or an unpleasing touch, a pleasing dharma or an unpleasing dharma, one』s heart should have no attachment, nor should one generate anger. Guard the sense doors, focus on observing a distance of one fathom (an ancient unit of length), subdue one』s mind, do not let the dharma one was originally contemplating leave the mind, do not pollute one』s mind with food, and one should beg for food in an orderly manner. If one gets food, one should not be attached to it, and if one does not get food, one should not generate anger. If one goes to ten houses or more than ten houses, and does not get food, one should not be sorrowful, one should...

作是心：『此諸長者及婆羅門，多有諸緣不與我食。又此長者諸婆羅門，乃至未曾生心念我，況與我食。』迦葉！阿蘭若比丘若能如是，于乞食中不生驚畏。迦葉！阿蘭若比丘乞食時，若見眾生若男若女若童男童女，乃至畜生，應於是中生慈悲心：『我行如是精進，作如是愿。若眾生見我及與我食者皆生天上。』迦葉！阿蘭若比丘若得粗食若得細食，受是食已應觀四方，此村邑中誰貧窮者，當減此食以施與之。若見貧人所可乞食即分半與，若不見貧者應生是心：『我眼所不見眾生，我所得食于中好者愿施與之。我為施主彼為受者。』

「迦葉！阿蘭若比丘乞食，得受食已，持至阿蘭若處凈洗手足，凈沙門儀式具一切凈法，如法取草已結加趺坐，坐已而食，心無愛著亦無貢高，無有瞋心無濁亂心。臨欲食時如是思惟：『今此身中有八萬戶蟲，蟲得此食皆悉安樂，我今以食攝此諸蟲。我得阿耨多羅三藐三菩提時，以法攝取。』迦葉！又時阿蘭若比丘食或不足，應作是念：『我今身輕能修忍辱，斷除諸惡少大小便，得身輕已亦得心輕，又得少睡亦不起欲想。』應作如是思惟。迦葉！阿蘭若比丘若乞食得多，應生知足想。應于食中減取一摶置凈石上，如是思惟：『有諸鳥獸能啖食者，我以施之，彼為受者。』迦葉！阿蘭

【現代漢語翻譯】現代漢語譯本：他這樣想：『這些長者和婆羅門，大多有各種原因不會給我食物。而且這些長者和婆羅門，甚至從未動過念頭要給我食物，更何況是施捨食物給我。』迦葉！在阿蘭若修行的比丘如果能這樣想，在乞食時就不會感到驚慌畏懼。迦葉！在阿蘭若修行的比丘乞食時，如果看到眾生，無論是男人、女人、男孩、女孩，甚至是畜生，都應該對他們生起慈悲心：『我如此精進修行，發這樣的愿。如果眾生看到我並給我食物，他們都會升到天上。』迦葉！在阿蘭若修行的比丘如果得到粗糙的食物或精美的食物，接受食物后應該觀察四方，這個村莊里誰是貧窮的人，應當減少自己的食物分給他們。如果看到有貧窮的人可以乞討食物，就分一半給他，如果沒有看到貧窮的人，就應該這樣想：『我眼睛看不到的眾生，我得到的食物中最好的部分，我願意施捨給他們。我是施主，他們是接受者。』迦葉！在阿蘭若修行的比丘乞食，接受食物后，帶到阿蘭若處，洗凈手腳，按照沙門的儀式，具足一切清凈的法，如法地取草結跏趺坐，坐下後開始吃飯，心中沒有貪愛執著，也沒有驕傲自大，沒有嗔恨心，也沒有煩亂的心。在即將吃飯時，這樣思惟：『現在我身體里有八萬戶蟲，這些蟲得到食物都會安樂，我現在用食物來攝取這些蟲。當我證得阿耨多羅三藐三菩提（無上正等正覺）時，用佛法來攝取他們。』迦葉！有時在阿蘭若修行的比丘食物可能不夠，應該這樣想：『我現在身體輕盈，能夠修習忍辱，斷除各種惡行，減少大小便，身體輕盈后，心也輕盈，也能減少睡眠，不起慾念。』應該這樣思惟。迦葉！在阿蘭若修行的比丘如果乞食得到很多，應該生起知足的想法。應該從食物中取出一團放在乾淨的石頭上，這樣思惟：『有各種鳥獸可以吃這些食物，我施捨給它們，它們是接受者。』迦葉！在阿蘭

【English Translation】 English version: He thinks thus: 『These elders and Brahmins, many have various reasons not to give me food. Moreover, these elders and Brahmins have never even had the thought of giving me food, let alone actually giving it to me.』 Kashyapa! If a Bhikshu (monk) practicing in the Aranya (forest) can think like this, he will not feel fear or panic when begging for food. Kashyapa! When a Bhikshu practicing in the Aranya is begging for food, if he sees sentient beings, whether men, women, boys, girls, or even animals, he should generate compassion towards them: 『I practice diligently like this, making such a vow. If sentient beings see me and give me food, they will all be reborn in heaven.』 Kashyapa! If a Bhikshu practicing in the Aranya receives coarse food or fine food, after receiving the food, he should observe the four directions, and see who is poor in this village, and should reduce his own food to give to them. If he sees a poor person who can beg for food, he should give half of it to him, and if he does not see a poor person, he should think thus: 『The sentient beings that my eyes cannot see, the best part of the food I have received, I am willing to give to them. I am the giver, and they are the receivers.』 Kashyapa! When a Bhikshu practicing in the Aranya begs for food, after receiving the food, he takes it to the Aranya, washes his hands and feet, follows the Shramana (ascetic) rituals, fulfills all pure practices, takes grass according to the Dharma (teachings), sits in the lotus position, and after sitting, begins to eat, without greed or attachment in his heart, without arrogance, without anger, and without a disturbed mind. When about to eat, he thinks thus: 『Now there are eighty thousand types of insects in my body, and these insects will be happy when they receive food. I now use food to gather these insects. When I attain Anuttara-samyak-sambodhi (supreme enlightenment), I will gather them with the Dharma.』 Kashyapa! Sometimes, the food of a Bhikshu practicing in the Aranya may not be enough, and he should think thus: 『Now my body is light, I can practice patience, eliminate all evil deeds, reduce urination and defecation, and after my body is light, my mind is also light, and I can also reduce sleep and not have desires.』 He should think like this. Kashyapa! If a Bhikshu practicing in the Aranya receives a lot of food when begging, he should generate the thought of contentment. He should take a lump of food from the meal and place it on a clean stone, thinking thus: 『There are various birds and beasts that can eat this food, I give it to them, and they are the receivers.』 Kashyapa! In the Aranya

若比丘食已洗缽漱口洗手，凈滌應器手拭令干，舉僧伽梨依阿蘭若處行，不離本所思惟法相。迦葉！阿蘭若比丘行阿蘭若行時，若是凡夫未得沙門果，或時虎狼來至其所，若見不應生畏，作如是念：『我本來至阿蘭若處時已捨身命，我不應驚畏，應修慈心離一切惡亦離怖畏。若諸虎狼斷我命根啖我身肉，當生是念，我得大利，以不堅身當得堅身。此諸虎狼我不與食，今啖我肉已身得安樂。』迦葉！阿蘭若比丘行阿蘭若法，應如是捨身命。

「迦葉！阿蘭若比丘行阿蘭若法，若有非人或作好色、或作惡色來至其所，於此非人不生愛心不生瞋心。迦葉！或有曾見佛諸天來，至阿蘭若所作諸問難。問難已，阿蘭若比丘隨力所能隨所學法為諸天說。或時諸天有深問難，阿蘭若比丘若不能答，不應生於憍慢之心，應作是言：『我不多聞，汝莫輕我。我今當勤修學佛法，或時我得通佛法已，能一切答。』又應勸請諸天：『汝等今當爲我說法，我當聽受。』又應如是報謝言：『愿勿嫌也。』複次迦葉！阿蘭若比丘行阿蘭若法，善修阿蘭若想。猶如草木瓦石無主無我亦無所屬，此身亦爾，無我無命無人無眾生無諍訟，此法皆從緣合而生。於此法中若善思惟，我當得斷一切諸見，常應思惟空無相無作法。迦葉！阿蘭若比丘行阿蘭若

【現代漢語翻譯】現代漢語譯本：迦葉！如果比丘吃完飯後洗缽、漱口、洗手，把應器擦乾淨，用手擦乾，然後拿起僧伽梨，前往阿蘭若處修行，不離開他原本所思惟的法相。迦葉！阿蘭若比丘在阿蘭若處修行時，如果是凡夫，尚未證得沙門果，有時會有虎狼來到他那裡，如果看見了不應該感到害怕，應該這樣想：『我本來到阿蘭若處時就已經捨棄了身命，我不應該驚慌害怕，應該修習慈心，遠離一切惡念，也遠離恐懼。如果這些虎狼斷了我的命根，吃了我的肉，我應該這樣想，我得到了大利益，因為用這不堅固的身體，可以換得堅固的身體。這些虎狼我沒有給它們食物，現在它們吃了我的肉，身體可以得到安樂。』迦葉！阿蘭若比丘在阿蘭若處修行，應該這樣捨棄身命。迦葉！阿蘭若比丘在阿蘭若處修行，如果有非人，或者顯現美好的形象，或者顯現醜惡的形象來到他那裡，對於這些非人不應該生起愛心，也不應該生起嗔恨心。迦葉！或者有曾經見過佛的諸天來到阿蘭若處，提出各種問題。問完問題后，阿蘭若比丘應該儘自己所能，根據自己所學的佛法為諸天說法。有時諸天會有很深的問題，阿蘭若比丘如果不能回答，不應該生起驕慢之心，應該這樣說：『我聽聞不多，你們不要輕視我。我現在應當勤奮修學佛法，或許等我通達佛法后，就能回答一切問題。』還應該勸請諸天：『你們現在應當為我說法，我應當聽受。』還應該這樣報答感謝說：『希望你們不要嫌棄。』再次，迦葉！阿蘭若比丘在阿蘭若處修行，應該好好修習阿蘭若想。就像草木瓦石一樣，沒有主人，沒有我，也沒有所屬，這個身體也是這樣，沒有我，沒有生命，沒有人，沒有眾生，沒有爭訟，這些法都是從因緣和合而生。對於這些法如果能好好思惟，我應當斷除一切諸見，常常應當思惟空、無相、無作之法。迦葉！阿蘭若比丘在阿蘭若處修行

【English Translation】 English version: Kashyapa! If a Bhikshu, having eaten, washes his bowl, rinses his mouth, washes his hands, cleans his utensils, wipes them dry with his hands, and then, taking his Sanghati robe, goes to a secluded place (Aranya) to practice, not departing from the Dharma aspects he was contemplating. Kashyapa! When a Bhikshu in Aranya practices in Aranya, if he is an ordinary person who has not yet attained the fruit of a Shramana, sometimes tigers or wolves may come to him. If he sees them, he should not be afraid, but should think: 『When I came to this Aranya, I had already given up my life. I should not be alarmed or afraid. I should cultivate loving-kindness, stay away from all evil, and also stay away from fear. If these tigers or wolves sever my life and eat my flesh, I should think that I have gained a great benefit, because with this impermanent body, I can attain a permanent body. I have not given these tigers or wolves food, but now they eat my flesh, and their bodies can find peace.』 Kashyapa! A Bhikshu in Aranya, practicing in Aranya, should give up his life in this way. Kashyapa! When a Bhikshu in Aranya practices in Aranya, if non-humans come to him, either appearing in a beautiful form or an ugly form, he should not develop attachment or hatred towards these non-humans. Kashyapa! Sometimes, Devas (gods) who have seen the Buddha may come to the Aranya and ask various questions. After asking questions, the Bhikshu in Aranya should, to the best of his ability, explain the Dharma to the Devas according to what he has learned. Sometimes the Devas may have profound questions, and if the Bhikshu in Aranya cannot answer, he should not develop arrogance, but should say: 『I have not heard much, please do not look down on me. I should now diligently study the Buddha's Dharma, and perhaps when I have understood the Buddha's Dharma, I will be able to answer all questions.』 He should also urge the Devas: 『You should now explain the Dharma to me, and I will listen.』 He should also express his gratitude by saying: 『I hope you will not mind.』 Furthermore, Kashyapa! A Bhikshu in Aranya, practicing in Aranya, should cultivate the Aranya thought well. Just like grass, trees, tiles, and stones, which have no owner, no self, and no belonging, this body is also like that, without self, without life, without person, without sentient beings, without disputes. These Dharmas all arise from the combination of causes and conditions. If one contemplates these Dharmas well, one should cut off all views, and should always contemplate the Dharma of emptiness, signlessness, and non-action. Kashyapa! A Bhikshu in Aranya, practicing in Aranya

法時，若草藥草及諸樹林，云何和合？云何散滅？如此外物，無主無我無有我所亦無諍訟，自生自滅無生滅者。迦葉！如草木瓦石無我無主亦無所屬，此身亦爾，無我無命無人無眾生無諍訟，從眾緣生緣離則滅，此如實中無有一法若生若滅。迦葉！如是法，阿蘭若比丘至阿蘭若處所應修行。迦葉！阿蘭若比丘行如是法，若學聲聞乘疾得沙門果，若有障法現世不得沙門果者，不過見一佛二佛三佛，必定得斷一切諸漏。若學菩薩乘，現世得無生法忍得無障法，必見未來諸佛，疾成阿耨多羅三藐三菩提。」

說此阿蘭若品時，有五百比丘斷一切漏心得解脫。

乞食比丘品第六

佛告迦葉：「云何比丘乞食？迦葉！若有比丘先安住本誓：『我依乞食出家。我今住先誓。』彼比丘專念無有諛諂，離一切請食、離一切僧中供養堅自莊嚴。乞食比丘於一切味中不應生好味想，又于上妙食中自勸其心生如是想：『我如旃陀羅，應凈身心，不應凈飲食。何以故？食好食已，一切為糞。臭穢不凈故，我不應求好食。』如是調伏心已，若入城邑聚落次第乞食，不應生如是想：『男子與我食非女人、女人與我食非男子、童男與我食非童女、童女與我食非童男。應得細食非粗食、應得美食非不美食。時應故與食非不故、應易得

【現代漢語翻譯】現代漢語譯本：佛陀說，當草藥、草和樹林生長時，它們是如何結合在一起的？又是如何消散的？這些外在的事物，沒有主人，沒有自我，沒有屬於自我的東西，也沒有爭論，它們自己產生，自己消滅，沒有產生者也沒有消滅者。迦葉！就像草木瓦石沒有自我，沒有主人，也沒有所屬一樣，這個身體也是如此，沒有自我，沒有生命，沒有人，沒有眾生，沒有爭論，它從各種因緣產生，因緣離散就消滅，在這個如實的道理中，沒有一種法是產生或消滅的。迦葉！這樣的法，阿蘭若（指遠離塵囂的修行場所）的比丘應該在阿蘭若處所修行。迦葉！阿蘭若比丘修行這樣的法，如果學習聲聞乘（指追求自我解脫的修行方式），很快就能得到沙門果（指修行證果的境界）；如果遇到障礙，今生不能得到沙門果，最多見一佛、二佛、三佛，必定能斷除一切煩惱。如果學習菩薩乘（指追求普度眾生的修行方式），今生就能得到無生法忍（指對諸法不生不滅的領悟），得到無障礙的法，必定能見到未來的諸佛，很快成就阿耨多羅三藐三菩提（指無上正等正覺）。在宣說這個阿蘭若品時，有五百比丘斷除了一切煩惱，心得解脫。佛陀告訴迦葉：『比丘如何乞食？迦葉！如果比丘先安住于自己的誓言：『我依靠乞食出家，我現在安住于先前的誓言。』這位比丘專心致志，沒有虛偽諂媚，遠離一切請客吃飯，遠離一切僧團中的供養，堅定地自我莊嚴。乞食的比丘不應該對任何味道產生好味的想法，即使面對上等的美味，也要勸誡自己生起這樣的想法：『我如同旃陀羅（指印度社會中的賤民），應該凈化身心，不應該凈化飲食。為什麼呢？因為吃了美味的食物，一切都會變成糞便。因為臭穢不凈，我不應該追求美味的食物。』這樣調伏自己的心之後，如果進入城鎮村落依次乞食，不應該產生這樣的想法：『男人給我食物而不是女人，女人給我食物而不是男人，男孩給我食物而不是女孩，女孩給我食物而不是男孩。應該得到細糧而不是粗糧，應該得到美食而不是不美食。應該是有意給我的食物而不是無意，應該是容易得到的食物而不是不容易得到的。』

【English Translation】 English version: The Buddha said, when herbs, grasses, and forests grow, how do they come together? And how do they disperse? These external things have no owner, no self, nothing belonging to self, and no disputes. They arise by themselves and perish by themselves; there is no one who arises and no one who perishes. Kashyapa! Just as grass, wood, tiles, and stones have no self, no owner, and nothing belonging to them, so is this body. It has no self, no life, no person, no sentient being, and no disputes. It arises from various conditions, and when the conditions disperse, it perishes. In this truth, there is no dharma that arises or perishes. Kashyapa! Such a dharma, an Aranya (referring to a place of practice away from the hustle and bustle) Bhikshu should practice in an Aranya place. Kashyapa! An Aranya Bhikshu who practices such a dharma, if he studies the Sravaka Vehicle (referring to the practice of seeking self-liberation), will quickly attain the Sramana Fruit (referring to the state of enlightenment); if he encounters obstacles and cannot attain the Sramana Fruit in this life, he will at most see one Buddha, two Buddhas, or three Buddhas, and will surely cut off all defilements. If he studies the Bodhisattva Vehicle (referring to the practice of seeking to liberate all beings), he will attain the forbearance of non-arising dharma (referring to the understanding that all dharmas neither arise nor perish) in this life, attain unobstructed dharma, will surely see the future Buddhas, and will quickly achieve Anuttara-samyak-sambodhi (referring to the supreme perfect enlightenment). When this Aranya chapter was being spoken, five hundred Bhikshus cut off all defilements and their minds were liberated. The Buddha told Kashyapa: 'How does a Bhikshu beg for food? Kashyapa! If a Bhikshu first abides by his vow: 『I have left home relying on begging for food. I now abide by my previous vow.』 That Bhikshu is single-minded, without flattery or deceit, stays away from all invitations to meals, stays away from all offerings in the Sangha, and firmly adorns himself. A Bhikshu who begs for food should not have thoughts of liking any flavor, and even when facing the finest delicacies, he should admonish his mind to generate such thoughts: 『I am like a Chandala (referring to a member of the lowest caste in Indian society), I should purify my body and mind, not purify my food. Why? Because after eating delicious food, everything will become feces. Because it is foul and impure, I should not seek delicious food.』 After subduing his mind in this way, if he enters towns and villages to beg for food in order, he should not generate such thoughts: 『A man gives me food, not a woman; a woman gives me food, not a man; a boy gives me food, not a girl; a girl gives me food, not a boy. I should get fine grains, not coarse grains; I should get delicious food, not non-delicious food. It should be food given intentionally, not unintentionally; it should be food that is easy to obtain, not difficult to obtain.』

食非不易、應速得食非不速。若入人村應得恭敬非不恭敬、應得新食非宿食、應得富家食非貧家食、男子女人眾應來迎我。』迦葉！乞食比丘如是不善法不應思惟。迦葉！乞食比丘應如是自莊嚴，此是乞食常所行法。若乞食時得與不得無有憂喜，不應生於粗細食想。何以故？多有眾生貪著美味，由著味故作諸惡業，惡業因緣故墮于地獄畜生餓鬼。若知足者不貪美味，應舍細食受取粗食，除舌著味其心知足，得極粗食亦當知足。彼若命終生於天上或生人中，生天上已食天美食。迦葉！如是乞食比丘離於味愛以調伏心，若七日啖豆亦不生憂。何以故？趣活身故，我今食已足以修道，以是故食。迦葉！乞食比丘得此食分墮缽中者，如法所得如法利養，應與梵行比丘共食此食。迦葉！乞食比丘或時有病，無有使人不能乞食，此應如是調伏其心：『我獨無侶一身出家，法是我伴我應念法。今我病苦，如世尊說諸比丘應念於法。我所聞法應善思惟。云何善思惟？如實觀身。如實觀身已有智慧者，若獨一心能得初禪則有是處。』得初禪樂，若一日若二日乃至七日，以禪為食其心歡悅。迦葉！乞食比丘行如是法若不得禪，應如是勤行安住善法中。有多人所知，諸天龍神送食與之，此是離扼報故。迦葉！或乞食比丘值天大雨或大風塵不能

【現代漢語翻譯】現代漢語譯本『食物不應該難得，應該迅速得到食物，不應該不迅速。如果進入村莊，應該得到尊敬，不應該不尊敬；應該得到新鮮的食物，不應該是隔夜的食物；應該得到富裕人家的食物，不應該是貧窮人家的食物；男人女人應該都來迎接我。』迦葉（佛陀弟子名）！乞食的比丘不應該這樣思惟這些不好的想法。迦葉！乞食的比丘應該這樣自我莊嚴，這是乞食的常行之法。如果乞食時得到或得不到食物，都不應該有憂愁或喜悅，不應該產生對粗細食物的分別心。為什麼呢？因為很多眾生貪著美味，因為貪著美味而造作各種惡業，因為惡業的因緣而墮入地獄、畜生、餓鬼道。如果知足的人不貪美味，應該捨棄精細的食物而接受粗糙的食物，去除舌頭對味道的執著，內心知足，即使得到非常粗糙的食物也應該知足。這樣的人如果命終，會生到天上或者人間，生到天上後會享用天上的美食。迦葉！像這樣的乞食比丘遠離對味道的貪愛，以此來調伏自己的心，即使七天吃豆子也不會感到憂愁。為什麼呢？因為是爲了維持生命，我現在吃飯是爲了足以修道，所以才吃飯。迦葉！乞食的比丘得到這些掉入缽中的食物，是如法所得、如法利益的供養，應該和同修梵行的比丘一起分享這些食物。迦葉！乞食的比丘有時會生病，沒有可以使喚的人，不能去乞食，這時應該這樣調伏自己的心：『我獨自一人，沒有同伴，獨自出家，法是我的伴侶，我應該憶念佛法。現在我生病受苦，正如世尊所說，比丘應該憶念佛法。我所聽聞的佛法應該好好思惟。如何好好思惟呢？如實地觀察自己的身體。如實地觀察自己的身體，已經有智慧的人，如果能一心專注，就能得到初禪，這是有可能的。』得到初禪的快樂，如果一天、兩天甚至七天，以禪定為食，內心會感到歡喜。迦葉！乞食的比丘如果修行這樣的法而不能得到禪定，應該這樣勤奮修行，安住在善法之中。很多人都知道，諸天龍神會送食物給他，這是因為他已經脫離了厄運的報應。迦葉！或者乞食的比丘遇到大雨或者大風塵，不能

【English Translation】 English version 'Food should not be difficult to obtain, it should be obtained quickly, and not be obtained slowly. If entering a village, one should receive respect, not disrespect; one should receive fresh food, not stale food; one should receive food from wealthy families, not poor families; men and women should come to greet me.' Kashyapa (name of a Buddha's disciple)! A begging monk should not think such unwholesome thoughts. Kashyapa! A begging monk should adorn himself in this way, this is the constant practice of begging for alms. If when begging for alms, one receives or does not receive food, one should not have sorrow or joy, one should not have discriminating thoughts about coarse or fine food. Why? Because many beings are attached to delicious flavors, and because of this attachment to flavors, they commit various evil deeds, and because of the causes of evil deeds, they fall into hell, the animal realm, and the realm of hungry ghosts. If one is content, one will not crave delicious flavors, one should abandon fine food and accept coarse food, remove the attachment of the tongue to flavors, and be content in one's heart, even if one receives very coarse food, one should be content. If such a person dies, they will be born in heaven or among humans, and after being born in heaven, they will enjoy heavenly delicacies. Kashyapa! Such a begging monk is free from the craving for flavors, and uses this to tame his mind, even if he eats beans for seven days, he will not feel sorrow. Why? Because it is for the sake of sustaining life, I eat now to be able to cultivate the path, therefore I eat. Kashyapa! When a begging monk receives food that falls into his bowl, it is obtained lawfully, and is a lawful offering, he should share this food with fellow monks who practice the Brahma-faring. Kashyapa! Sometimes a begging monk may become ill, and have no one to send to beg for alms, and cannot go begging himself, at this time he should tame his mind in this way: 'I am alone, without companions, I have left home alone, the Dharma is my companion, I should remember the Dharma. Now I am sick and suffering, as the World Honored One said, monks should remember the Dharma. The Dharma I have heard, I should contemplate well. How should I contemplate well? By observing my body as it truly is. If one observes one's body as it truly is, and already has wisdom, if one can focus one's mind, one can attain the first dhyana, this is possible.' Having attained the joy of the first dhyana, if for one day, two days, or even seven days, one uses dhyana as food, one's heart will be joyful. Kashyapa! If a begging monk practices such a Dharma and cannot attain dhyana, he should diligently practice in this way, and abide in the wholesome Dharma. Many people know that gods and dragons will send him food, this is because he has escaped the retribution of misfortune. Kashyapa! Or a begging monk may encounter heavy rain or strong wind and dust, and cannot

乞食，爾時以慈為食而自莊嚴，于所行法安住思惟。若二夜三夜不得食者，應生是念：『有多眾生墮餓鬼中，作惡業故苦惱所切，乃至百歲不得一唾。我今安住諸法門中，應生是念，身心羸劣今我堪忍飢渴，勤修聖道不應退轉。』迦葉！乞食比丘不應親近在家之人，男子女人童男童女。迦葉！若乞食比丘令在家人擇去食中諸不凈物，于坐處坐，應為說法。乃至食凈還受食已，從坐起去。迦葉！乞食比丘不應自現諛諂。云何自現諛諂？若為他人說如是言：『我今乞得粗惡之食，又復不足與多眾共食。我食少，我今飢渴身力羸劣。』迦葉！是名自現諛諂。迦葉！乞食比丘如是之事應當遠離。

「迦葉！乞食比丘於一切事應生舍心。若食墮缽中，若粗若細、若少若多、若凈若不凈，一切應受心無憂喜。常應凈心觀諸法相，趣得活身為行聖道，是故受食。迦葉！乞食比丘或時入于城邑聚落次第乞食，若不得食空缽而出，應念如來有大威德，舍轉輪王位而行出家，斷一切惡法成一切善法，入村乞食尚空缽出。況我薄福不種善根，不空缽還也？是故不應生憂。何以故？不種善根能得粗食細食，無有是處。我不得食，或自有魔或魔所使，或魔覆蔽諸婆羅門居士，令我乞食不得。我當勤修離於四魔，斷一切煩惱。若我勤修如是道

【現代漢語翻譯】現代漢語譯本：

『乞食時，應當以慈悲為食來莊嚴自己，安住于所修行的法中進行思惟。如果兩夜三天沒有得到食物，應當這樣想：『有許多眾生墮入餓鬼道中，因為造作惡業而遭受痛苦的折磨，甚至百年都得不到一口唾沫。我如今安住于諸法門中，應當這樣想，即使身心虛弱，現在我也能忍受飢渴，勤奮修行聖道，不應該退轉。』迦葉（佛陀弟子名）！乞食的比丘不應該親近在家人，無論是男子、女人、男孩還是女孩。迦葉！如果乞食的比丘讓在家人挑選去除食物中的不凈之物，並在座位上坐下，應當為他們說法。直到吃完飯，接受供養后，才從座位起身離開。迦葉！乞食的比丘不應該自我表現出諂媚。什麼是自我表現出諂媚呢？如果爲了他人說這樣的話：『我今天乞討得到粗劣的食物，而且還不夠和大家一起吃。我吃的很少，現在飢渴，身體虛弱。』迦葉！這叫做自我表現出諂媚。迦葉！乞食的比丘應當遠離這樣的行為。

『迦葉！乞食的比丘對於一切事物都應該生起捨棄之心。如果食物掉進缽中，無論是粗糙還是精細，無論是少還是多，無論是乾淨還是不乾淨，都應該接受，心中沒有憂愁和喜悅。應當常常以清凈的心觀察諸法的實相，爲了維持生命而修行聖道，所以才接受食物。』迦葉！乞食的比丘有時進入城鎮村落依次乞食，如果沒有得到食物，空著缽出來，應當想到如來（佛陀）有大威德，捨棄轉輪王的地位而出家修行，斷除一切惡法，成就一切善法，進入村莊乞食尚且空缽而出。何況我福報淺薄，沒有種下善根，不空缽而回呢？因此不應該感到憂愁。為什麼呢？不種善根卻能得到粗糙或精細的食物，沒有這樣的道理。我沒有得到食物，或許是有魔或者魔的使者，或者魔遮蔽了婆羅門居士，使我乞食不得。我應當勤奮修行，遠離四魔，斷除一切煩惱。如果我勤奮修行這樣的道 English version:

'When begging for food, one should adorn oneself with compassion as nourishment, and dwell in contemplation of the Dharma one is practicing. If one does not receive food for two or three nights, one should think: 『There are many beings fallen into the realm of hungry ghosts, suffering from the torment of their evil deeds, not even obtaining a single drop of saliva for hundreds of years. I am now dwelling in the gates of the Dharma, and I should think that even though my body and mind are weak, I can now endure hunger and thirst, diligently cultivate the holy path, and should not retreat.』 Kashyapa (name of a Buddha's disciple)! A begging monk should not be close to lay people, whether men, women, boys, or girls. Kashyapa! If a begging monk asks lay people to pick out the unclean things from the food, and sits in a seat, he should preach the Dharma to them. Only after eating and receiving the offering, should he rise from the seat and leave. Kashyapa! A begging monk should not show self-flattery. What is showing self-flattery? If one says to others, 『Today I begged for coarse food, and it is not enough for everyone to share. I eat little, and now I am hungry and thirsty, and my body is weak.』 Kashyapa! This is called showing self-flattery. Kashyapa! A begging monk should stay away from such things.

'Kashyapa! A begging monk should have a mind of relinquishment towards all things. If food falls into the bowl, whether it is coarse or fine, whether it is little or much, whether it is clean or unclean, one should accept it without sorrow or joy. One should always observe the true nature of all things with a pure mind, and accept food in order to sustain life for the practice of the holy path.』 Kashyapa! A begging monk sometimes enters towns and villages to beg for food in order, and if he does not receive food, he comes out with an empty bowl. He should think of the Tathagata (Buddha), who has great power and virtue, who gave up the position of a Chakravartin king to become a monk, who cut off all evil dharmas, and accomplished all good dharmas, and who still came out with an empty bowl after begging for food in the village. How much more so should I, who have little merit and have not planted good roots, not return with an empty bowl? Therefore, one should not be sad. Why? There is no reason that one can obtain coarse or fine food without planting good roots. If I do not receive food, perhaps there is a demon or a messenger of a demon, or a demon has covered the Brahmins and lay people, so that I cannot beg for food. I should diligently cultivate, stay away from the four demons, and cut off all afflictions. If I diligently cultivate such a path

【English Translation】 'When begging for food, one should adorn oneself with compassion as nourishment, and dwell in contemplation of the Dharma one is practicing. If one does not receive food for two or three nights, one should think: 『There are many beings fallen into the realm of hungry ghosts, suffering from the torment of their evil deeds, not even obtaining a single drop of saliva for hundreds of years. I am now dwelling in the gates of the Dharma, and I should think that even though my body and mind are weak, I can now endure hunger and thirst, diligently cultivate the holy path, and should not retreat.』 Kashyapa (name of a Buddha's disciple)! A begging monk should not be close to lay people, whether men, women, boys, or girls. Kashyapa! If a begging monk asks lay people to pick out the unclean things from the food, and sits in a seat, he should preach the Dharma to them. Only after eating and receiving the offering, should he rise from the seat and leave. Kashyapa! A begging monk should not show self-flattery. What is showing self-flattery? If one says to others, 『Today I begged for coarse food, and it is not enough for everyone to share. I eat little, and now I am hungry and thirsty, and my body is weak.』 Kashyapa! This is called showing self-flattery. Kashyapa! A begging monk should stay away from such things. 'Kashyapa! A begging monk should have a mind of relinquishment towards all things. If food falls into the bowl, whether it is coarse or fine, whether it is little or much, whether it is clean or unclean, one should accept it without sorrow or joy. One should always observe the true nature of all things with a pure mind, and accept food in order to sustain life for the practice of the holy path.』 Kashyapa! A begging monk sometimes enters towns and villages to beg for food in order, and if he does not receive food, he comes out with an empty bowl. He should think of the Tathagata (Buddha), who has great power and virtue, who gave up the position of a Chakravartin king to become a monk, who cut off all evil dharmas, and accomplished all good dharmas, and who still came out with an empty bowl after begging for food in the village. How much more so should I, who have little merit and have not planted good roots, not return with an empty bowl? Therefore, one should not be sad. Why? There is no reason that one can obtain coarse or fine food without planting good roots. If I do not receive food, perhaps there is a demon or a messenger of a demon, or a demon has covered the Brahmins and lay people, so that I cannot beg for food. I should diligently cultivate, stay away from the four demons, and cut off all afflictions. If I diligently cultivate such a path

已，非魔波旬非魔所使能作留難。迦葉！乞食比丘應如是受持聖種。」

糞掃衣比丘品第七

佛告迦葉：「畜糞掃衣比丘，拾糞掃物作如是想：『為慚愧故，非以衣自嚴飾故，為障風吹日曝蚊虻蟆子諸惡觸故，安住佛教故，非求凈好故，于糞掃中拾取棄物。』取時應生二種想：何等二？一者知足想，二者易養想。復生二想：一者無慢想，二者持聖種想。復生二想：一者不以嚴身，二者令心凈故。迦葉！畜糞掃衣比丘于糞掃中拾取棄物時，若於是處見諸親族知識，見已即止不取，而作是念：『此諸人輩或呵責我言：「汝是不凈人。」』迦葉！我說是比丘不得凈行。何以故？畜糞掃衣比丘心堅如石，外物不入亦不能動故。迦葉！畜糞掃衣比丘拾糞掃中物，應凈浣濯令無垢膩，浣已好染，染已作僧伽梨，善合善綴善縫善受，受已應著莫令綻壞。迦葉！畜糞掃衣比丘安住不凈觀中著糞掃衣，為離欲故。慈心著糞掃衣，為離瞋恚故。觀十二因緣著糞掃衣，為離癡故。正思惟著糞掃衣，為斷一切煩惱故。攝護諸根著糞掃衣，為知六入故。不諛諂著糞掃衣，為令諸天龍神喜悅故。迦葉！何故名糞掃衣？迦葉！譬如死灰，人所不貪、不生我所心，法應除棄。迦葉！如是糞掃衣，非我非我所，是易得、非邪命、不求他、不觀

【現代漢語翻譯】現代漢語譯本：『已，不是魔波旬，也不是魔的使者能製造障礙。迦葉！乞食的比丘應當這樣受持聖種。』

糞掃衣比丘品第七

佛告訴迦葉：『穿著糞掃衣的比丘，撿拾糞掃物時應當這樣想：』爲了慚愧的緣故，不是爲了用衣服裝飾自己，爲了遮擋風吹日曬蚊蟲叮咬等惡劣的接觸，爲了安住于佛教的教義，不是爲了追求乾淨美好的緣故，才在糞掃中撿取被丟棄的物品。『撿取時應當生起兩種想法：哪兩種？一是知足的想法，二是容易養活的想法。又生起兩種想法：一是沒有傲慢的想法，二是持有聖種的想法。又生起兩種想法：一是不用來裝飾身體，二是使內心清凈的緣故。迦葉！穿著糞掃衣的比丘在糞掃中撿取被丟棄的物品時，如果在這個地方看到親戚朋友，看到后就停止撿取，並且這樣想：』這些人可能會責罵我說：「你是不乾淨的人。」『迦葉！我說這樣的比丘不能算是清凈修行。為什麼呢？穿著糞掃衣的比丘內心堅如磐石，外物不能進入也不能動搖他的心。迦葉！穿著糞掃衣的比丘撿拾糞掃中的物品，應當清洗乾淨使其沒有污垢油膩，清洗后好好染色，染色后做成僧伽梨（僧侶的袈裟），好好縫合，好好綴連，好好縫製，接受后應當穿著，不要讓它破裂。迦葉！穿著糞掃衣的比丘安住在不凈觀中穿著糞掃衣，是爲了遠離慾望的緣故。以慈悲心穿著糞掃衣，是爲了遠離嗔恚的緣故。觀察十二因緣穿著糞掃衣，是爲了遠離愚癡的緣故。正確地思考穿著糞掃衣，是爲了斷除一切煩惱的緣故。攝護諸根穿著糞掃衣，是爲了瞭解六入的緣故。不諂媚地穿著糞掃衣，是爲了讓諸天龍神喜悅的緣故。迦葉！為什麼叫做糞掃衣呢？迦葉！譬如死灰，人們不貪戀，不生起『我所』的心，按照法理應當被丟棄。迦葉！像這樣糞掃衣，不是『我』的，也不是『我所』的，是容易得到的，不是邪命，不求他人，不觀察』

【English Translation】 English version: 'Indeed, neither Mara Papiyas nor the messengers of Mara can create obstacles. Kashyapa! A mendicant monk should thus uphold the noble lineage.'

Chapter Seven on the Rag-robe Monk

The Buddha said to Kashyapa: 'A monk who wears rag-robes, when picking up discarded rags, should think thus: 「For the sake of shame, not to adorn myself with clothing, to shield myself from wind, sun, mosquitoes, and other unpleasant contacts, to abide in the teachings of Buddhism, not to seek cleanliness and beauty, I pick up discarded items from the refuse.」 When picking them up, two thoughts should arise: what two? One is the thought of contentment, and the other is the thought of being easily sustained. Again, two thoughts arise: one is the thought of no arrogance, and the other is the thought of upholding the noble lineage. Again, two thoughts arise: one is not to adorn the body, and the other is to purify the mind. Kashyapa! When a monk who wears rag-robes picks up discarded items from the refuse, if he sees relatives or acquaintances in that place, he should stop picking them up and think thus: 「These people might scold me, saying, 『You are an unclean person.』」 Kashyapa! I say that such a monk does not have pure conduct. Why? Because the mind of a monk who wears rag-robes is as firm as a rock; external things cannot enter or move it. Kashyapa! When a monk who wears rag-robes picks up items from the refuse, he should wash them clean so that they are free from dirt and grease, and after washing them, he should dye them well. After dyeing them, he should make a sanghati (a monk's robe), sew it well, join it well, stitch it well, and after receiving it, he should wear it, not letting it tear. Kashyapa! A monk who wears rag-robes, abiding in the contemplation of impurity, wears rag-robes to be free from desire. With a compassionate heart, he wears rag-robes to be free from anger. Contemplating the twelve links of dependent origination, he wears rag-robes to be free from ignorance. Rightly contemplating, he wears rag-robes to cut off all afflictions. Guarding the senses, he wears rag-robes to understand the six sense bases. Without flattery, he wears rag-robes to please the gods and dragons. Kashyapa! Why is it called a rag-robe? Kashyapa! It is like dead ashes, which people do not covet, do not give rise to the thought of 『mine,』 and according to the Dharma, should be discarded. Kashyapa! Like this rag-robe, it is not 『mine,』 nor is it 『what belongs to me,』 it is easy to obtain, it is not wrong livelihood, it is not sought from others, it is not observed'

他顏色。捨棄之物糞掃無異，亦無所屬，是故名糞掃衣。迦葉！糞掃衣是法幢，以大仙人故。是姓，以聖人故。是安住，以聖種故。是專念，以善法儀式故。是善護，以戒眾故。是向門，以定眾故。是安住，以慧眾故。是身，以解脫眾故。是順法，以解脫知見眾故。迦葉！如是畜糞掃衣得大福德，無所希求無所貪著，能離慢心能捨重擔。迦葉！若有比丘畜糞掃衣，以知足故，諸天龍鬼神貪樂欲見。迦葉！畜糞掃衣比丘若入禪定，釋梵四天王長跪合掌頭面作禮，況余小天。迦葉！若有惡比丘勤求衣服以嚴飾身，外現凈行而內具足貪慾恚癡。雖作如是好嚴飾身，而諸天龍神不至其所禮敬供養。何以故？知此比丘勤求衣服以嚴飾身，不除心心數法垢。諸天知故則遠捨去。

「迦葉！汝見周那沙彌拾不凈臭穢糞掃中物，乞食已至阿耨大池欲浣濯之。爾時池邊有常住諸天，皆遠奉迎頭面作禮。彼諸天等皆樂凈潔，而取周那沙彌所捉不凈糞掃衣而為浣之令無垢穢，又取浣汁自以洗身。諸天知周那能持凈戒，入諸禪定有大威德，是故奉迎恭敬作禮。迦葉！汝見須跋陀梵志著凈潔衣乞食已，欲至阿耨大池時，常住諸天于池四面面各五里，遙遮梵志不令近池，恐以不凈食及以殘食污此大池。迦葉！汝今現見此事，以聖人正行威德故

【現代漢語翻譯】現代漢語譯本它的顏色。被捨棄的物品和糞便掃帚沒什麼不同，也沒有歸屬，因此被稱為糞掃衣。迦葉！糞掃衣是法的旗幟，因為它屬於偉大的仙人。它是姓氏，因為它屬於聖人。它是安住，因為它屬於聖種。它是專念，因為它屬於善法的儀式。它是善護，因為它屬於戒律的群體。它是通向解脫的門，因為它屬於禪定的群體。它是安住，因為它屬於智慧的群體。它是身體，因為它屬於解脫的群體。它是順應法的，因為它屬於解脫知見的群體。迦葉！像這樣持有糞掃衣能獲得巨大的福德，沒有所求，沒有貪戀，能夠去除傲慢之心，能夠捨棄重擔。迦葉！如果有比丘持有糞掃衣，因為知足，諸天、龍、鬼神都貪戀想要見到他。迦葉！持有糞掃衣的比丘如果進入禪定，釋提桓因（Śakra，帝釋天）、梵天（Brahmā）和四大天王都會長跪合掌，頭面禮拜，更何況其他小天。迦葉！如果有惡比丘勤求衣服來裝飾身體，外表顯現清凈的行為，而內心卻充滿貪慾、嗔恚、愚癡。即使他這樣好好地裝飾身體，諸天、龍神也不會到他那裡禮敬供養。為什麼呢？因為他們知道這個比丘勤求衣服來裝飾身體，不去除內心和心所法的污垢。諸天知道后就會遠遠地離開。迦葉！你看到周那（Cunda）沙彌撿拾不乾淨、臭穢的糞掃中的東西，乞食後到阿耨大池（Anavatapta，無熱惱池）想要洗滌它。那時，池邊有常住的諸天，都遠遠地迎接他，頭面禮拜。那些諸天都喜歡清凈潔白，卻拿走周那沙彌所拿的不乾淨的糞掃衣來洗滌，使它沒有污垢，又拿洗滌的水來洗自己的身體。諸天知道周那能夠持守清凈的戒律，進入各種禪定，有很大的威德，因此迎接他，恭敬地禮拜。迦葉！你看到須跋陀（Subhadra）梵志穿著乾淨的衣服乞食后，想要到阿耨大池時，常住的諸天在池子的四面，每面各五里，遠遠地遮擋住梵志，不讓他靠近池子，恐怕他用不乾淨的食物和殘食污染這個大池。迦葉！你現在親眼看到這件事，這是因為聖人正行的威德。

【English Translation】 English version Its color. The discarded items are no different from sweepings and have no belonging, hence they are called 'rag robes'. Kāśyapa! Rag robes are the banner of the Dharma, because they belong to great ascetics. They are a lineage, because they belong to the saints. They are a dwelling, because they belong to the noble lineage. They are mindfulness, because they belong to the rituals of good Dharma. They are well-protected, because they belong to the community of precepts. They are the gateway, because they belong to the community of meditation. They are a dwelling, because they belong to the community of wisdom. They are the body, because they belong to the community of liberation. They are in accordance with the Dharma, because they belong to the community of the knowledge and vision of liberation. Kāśyapa! Thus, possessing rag robes brings great merit, without seeking or attachment, able to remove arrogance and able to cast off heavy burdens. Kāśyapa! If a bhikkhu possesses rag robes, because of contentment, gods, dragons, and spirits are eager to see him. Kāśyapa! If a bhikkhu possessing rag robes enters meditation, Śakra (帝釋天), Brahmā (梵天), and the Four Heavenly Kings will kneel with palms together, bowing their heads in reverence, let alone the lesser gods. Kāśyapa! If there is an evil bhikkhu who diligently seeks clothes to adorn his body, outwardly displaying pure conduct while inwardly full of greed, hatred, and delusion. Even if he adorns his body well in this way, the gods and dragons will not come to him to pay homage and make offerings. Why is that? Because they know that this bhikkhu diligently seeks clothes to adorn his body, not removing the defilements of his mind and mental states. Knowing this, the gods will depart far away. Kāśyapa! You saw the novice Cunda (周那) picking up unclean and foul-smelling things from the sweepings, and after begging for food, he went to Anavatapta Lake (阿耨大池) to wash them. At that time, there were permanent gods by the lake, who all came to greet him from afar, bowing their heads in reverence. Those gods all loved purity and cleanliness, yet they took the unclean rag robes that Cunda was holding to wash them, making them free from defilement, and then used the wash water to wash their own bodies. The gods knew that Cunda was able to uphold pure precepts, enter various meditations, and had great power, therefore they greeted him and respectfully bowed in reverence. Kāśyapa! You saw the Brahmin Subhadra (須跋陀) wearing clean clothes, and after begging for food, when he wanted to go to Anavatapta Lake, the permanent gods on all four sides of the lake, each extending five miles, blocked the Brahmin from afar, not allowing him to approach the lake, fearing that he would pollute the great lake with unclean food and leftovers. Kāśyapa! You now see this with your own eyes, this is because of the power of the righteous conduct of the saints.

得是果。周那沙彌所有不凈糞掃中物，而諸天取之為浣，亦以浣汁自洗其身。須跋陀梵志去池五里不令近之。迦葉！誰聞是已，于聖法中不勤修學？彼諸聖人諸天世人，皆來頭面禮敬供養。迦葉！欲求如是聖德故，畜糞掃衣。迦葉！畜糞掃衣比丘，安住聖種不應生憂，于糞掃衣應生塔想、應生世尊想、應生出世想、應生無我無我所想，如是觀已著糞掃衣，應如是調伏其心。由心凈故得身凈，非身凈故得心凈。迦葉！是故當凈其心，莫嚴飾身。何以故？由心凈故，于佛法中得名梵行。迦葉！如是畜糞掃衣比丘能如是學，則為學我亦學于汝。迦葉！若汝能畜如是粗衣，則便知足行於聖種。迦葉！汝僧伽梨若著床上、若在坐處，著憂多羅僧經行，則有千萬諸天禮汝僧伽梨，此僧伽梨是戒定慧所薰者覆身之衣。迦葉！當知汝衣尚得如是尊重禮敬，況汝身耶。迦葉！我舍轉輪王位出家學道，先所著好上妙繒衣、頭羅衣、好細疊衣、諸上妙衣，一切著已。我今知足行於聖種，為餘人故身舍好服畜冢間衣。若當來比丘聞我此法，即得學我。迦葉！汝本有金縷上衣，我從汝索，汝持與我。迦葉！我愍汝故即為汝受，非以貪故、非以嚴身故。迦葉！有惡比丘，不能學我亦不學汝，為貪所覆，多畜衣缽積聚飲食藏舉不捨，亦畜金銀琉璃穀米

【現代漢語翻譯】現代漢語譯本：得果報是這樣的。周那沙彌（Cunda，佛陀弟子）所有不凈的糞掃之物，諸天會取來用作洗滌，也用洗滌后的水來洗自己的身體。須跋陀梵志（Subhadda，一位婆羅門）離池塘五里遠，不讓他靠近。迦葉（Kasyapa，佛陀弟子）！誰聽聞這些后，在聖法中不勤奮修學呢？那些聖人、諸天、世人，都會前來頂禮敬拜供養。迦葉！爲了追求這樣的聖德，所以要穿糞掃衣。迦葉！穿糞掃衣的比丘，安住于聖種，不應該生起憂愁，對於糞掃衣應該生起塔想、應該生起世尊想、應該生起出世想、應該生起無我無我所想，這樣觀察后穿著糞掃衣，應該這樣調伏自己的心。由於心清凈所以身體清凈，不是因為身體清凈所以心清凈。迦葉！因此應當清凈自己的心，不要裝飾身體。為什麼呢？因為心清凈，在佛法中才能被稱為梵行。迦葉！像這樣穿糞掃衣的比丘如果能這樣學習，就是學習我，也是學習你。迦葉！如果你能穿這樣的粗衣，就能夠知足，行於聖種。迦葉！你的僧伽梨（samghati，僧侶的外衣）如果放在床上、或者在坐的地方，穿著憂多羅僧（uttarasanga，僧侶的上衣）經行，就會有千萬諸天禮拜你的僧伽梨，這僧伽梨是戒定慧所薰染的覆蓋身體的衣服。迦葉！要知道你的衣服尚且得到如此的尊重禮敬，更何況你的身體呢。迦葉！我捨棄了轉輪王的地位出家學道，先前所穿的好上妙的繒衣、頭羅衣、好細疊衣、各種上妙的衣服，都穿過了。我現在知足，行於聖種，爲了其他人，捨棄好的衣服，穿冢間的衣服。如果將來的比丘聽到我的這個教法，就會學習我。迦葉！你本來有金縷上衣，我向你索取，你把它給了我。迦葉！我憐憫你，所以為你接受，不是因為貪婪，也不是爲了裝飾身體。迦葉！有惡比丘，不能學習我，也不學習你，被貪婪所覆蓋，多蓄衣缽，積聚飲食，藏起來不捨，也積蓄金銀琉璃穀米。

【English Translation】 English version: The result is like this. The impure refuse of Cunda (a disciple of the Buddha), the novice, is taken by the devas for washing, and they also wash their bodies with the wash water. Subhadda (a Brahmin), the ascetic, is kept five miles away from the pond, not allowing him to approach. Kasyapa (a disciple of the Buddha)! Who, having heard this, would not diligently practice in the holy Dharma? Those holy ones, devas, and people of the world, all come to bow their heads in reverence and make offerings. Kasyapa! It is to seek such holy virtue that one wears robes made of discarded rags. Kasyapa! A bhikkhu (monk) who wears robes made of discarded rags, abiding in the holy lineage, should not give rise to sorrow. Towards robes made of discarded rags, one should give rise to the thought of a stupa, the thought of the World Honored One, the thought of renunciation, the thought of no-self and no-possession. Having observed in this way, one should wear robes made of discarded rags, and one should thus tame one's mind. Because the mind is pure, the body is pure; it is not because the body is pure that the mind is pure. Kasyapa! Therefore, one should purify one's mind, and not adorn the body. Why is that? Because when the mind is pure, one is called a Brahmacari (one who practices the holy life) in the Buddha's Dharma. Kasyapa! A bhikkhu who wears robes made of discarded rags, if he can learn in this way, is learning from me, and also learning from you. Kasyapa! If you can wear such coarse robes, then you will be content and walk in the holy lineage. Kasyapa! If your samghati (outer robe) is placed on the bed or in the sitting area, and you walk while wearing the uttarasanga (upper robe), then there will be millions of devas who will bow to your samghati. This samghati is a robe that covers the body, imbued with sila (morality), samadhi (concentration), and prajna (wisdom). Kasyapa! Know that even your robe receives such respect and reverence, how much more so your body. Kasyapa! I renounced the position of a Chakravartin (wheel-turning king) to leave home and study the Way. The fine and exquisite silk robes, the head-covering robes, the fine linen robes, and all the exquisite robes that I wore before, I have worn them all. Now I am content, walking in the holy lineage. For the sake of others, I have given up fine clothes and wear robes from the charnel ground. If future bhikkhus hear this Dharma of mine, they will learn from me. Kasyapa! You originally had a golden thread upper robe, I asked it from you, and you gave it to me. Kasyapa! I accepted it for your sake, not out of greed, nor to adorn my body. Kasyapa! There are evil bhikkhus who cannot learn from me, nor learn from you. They are covered by greed, accumulating robes and bowls, hoarding food and drink, and not giving them up. They also accumulate gold, silver, lapis lazuli, and rice.

牛羊雞豬驢馬車乘犁具，家業所須皆求畜之。迦葉！有智之人雖在於家能增善法，非癡人出家得是善分。云何智人在家能增長善法？迦葉！若有出家以袈裟繞項，無沙門行多有緣事，種種繫縛求好衣食。著袈裟已在家人見，禮敬給施衣服飲食臥具湯藥，來去迎送。迦葉！在家之人得如是善法。彼出家人無有是事。何以故？彼出家人多求所須，不能施他故。迦葉！當來有比丘多畜衣缽多有諸物，時彼比丘多為諸在家人所見禮敬尊重讚歎。何以故？謂是比丘多受他施或持與我，我有所須能時時與。迦葉！或有比丘持戒見世過患，勤修善法離一切漏如救頭然，其心知足少諸緣事，勤修自利離於一切習惡緣者。而彼比丘無人往至其所無親近者，無禮敬尊重讚歎者。何以故？彼在家人輕躁淺薄，見現世利不見後世利。彼在家人生如是心：『此比丘邊不得利益，用親近為？用禮敬尊重讚歎為？』除貧窮人少善根者、宿緣應敬者，迦葉！如是人等親近禮敬尊重讚歎持戒比丘以為善知識。迦葉！如是說已稱可二種人意。何等二？一者若見四聖諦，二者若見生死過患。復有二：一者勤行欲離四扼，二者欲得沙門果。復有二：一者專念業報，二者欲知諸法相義。迦葉！我今閉塞一切懈怠者門，所謂不知業不知業報者，離善儀式者，不見後世

【現代漢語翻譯】現代漢語譯本牛、羊、雞、豬、驢、馬，以及車乘、犁具等，凡是家業所需的都去畜養。迦葉！有智慧的人即使在家也能增長善法，而不是愚癡的人出家才能獲得善的功德。那麼，有智慧的人在家如何增長善法呢？迦葉！如果有人出家，用袈裟纏繞脖子，卻沒有沙門的修行，反而有很多俗事纏身，種種束縛，追求好的衣食。他穿著袈裟后，在家人見到他，就禮敬、供養衣服、飲食、臥具、湯藥，來時迎接，去時相送。迦葉！在家的人能得到這樣的善法。而出家人卻沒有這些。為什麼呢？因為出家人多求所需，不能佈施給他人。迦葉！將來會有比丘畜養很多衣缽，擁有很多財物，那時這些比丘會被很多在家人見到，禮敬、尊重、讚歎。為什麼呢？因為他們認為這些比丘接受很多佈施，或者會把東西給我，我有所需時能隨時給我。迦葉！也有些比丘持戒，看到世間的過患，勤修善法，像救頭燃一樣地遠離一切煩惱，內心知足，減少俗事，勤修自利，遠離一切惡習。但是，這些比丘卻沒有人去拜訪，沒有人親近，沒有人禮敬、尊重、讚歎。為什麼呢？因為那些在家人輕浮、淺薄，只看到眼前的利益，看不到來世的利益。那些在家人會這樣想：『親近這個比丘得不到利益，那還親近他幹什麼？還禮敬、尊重、讚歎他幹什麼？』只有貧窮的人、少善根的人、宿世有緣應該尊敬的人，迦葉！這樣的人才會親近、禮敬、尊重、讚歎持戒的比丘，把他們當作善知識。迦葉！這樣說已經符合了兩種人的心意。哪兩種呢？一種是見到四聖諦的人，一種是見到生死過患的人。還有兩種：一種是勤奮修行想要脫離四種束縛的人，一種是想要獲得沙門果的人。還有兩種：一種是專心念誦業報的人，一種是想要了解諸法相義的人。迦葉！我現在關閉一切懈怠者的門，這些人就是不知道業、不知道業報的人，遠離善的儀式的人，看不到來世的人。

【English Translation】 English version Cows, sheep, chickens, pigs, donkeys, horses, carts, and plows, all the necessities of household business, they seek to raise them. Kashyapa! A wise person, even while at home, can increase good dharma, not like a foolish person who leaves home to obtain such good merit. How does a wise person at home increase good dharma? Kashyapa! If someone leaves home, wraps a robe around their neck, but lacks the practice of a Shramana, and instead has many worldly affairs, various entanglements, seeking good food and clothing. After wearing the robe, when laypeople see them, they pay respects, offer clothing, food, bedding, and medicine, welcoming them when they come and seeing them off when they leave. Kashyapa! Laypeople obtain such good dharma. But those who have left home do not have these things. Why? Because those who have left home seek many necessities and cannot give to others. Kashyapa! In the future, there will be Bhikshus who accumulate many robes and bowls, and possess many things. At that time, these Bhikshus will be seen by many laypeople, who will pay respects, honor, and praise them. Why? Because they think these Bhikshus receive many offerings, or they might give things to me, and when I need something, they can give it to me at any time. Kashyapa! There are also Bhikshus who uphold the precepts, see the faults of the world, diligently cultivate good dharma, and like saving their own heads from fire, they stay away from all defilements, are content in their hearts, reduce worldly affairs, diligently cultivate self-benefit, and stay away from all evil habits. However, no one visits these Bhikshus, no one gets close to them, and no one pays respects, honors, or praises them. Why? Because those laypeople are frivolous and shallow, seeing only the benefits of the present world and not the benefits of the next. Those laypeople think like this: 『There is no benefit in getting close to this Bhikshu, so why get close to him? Why pay respects, honor, or praise him?』 Only the poor, those with little good roots, and those who have karmic connections from past lives who should respect them, Kashyapa! These people will get close to, pay respects, honor, and praise the Bhikshus who uphold the precepts, and regard them as good teachers. Kashyapa! Saying this has already satisfied the minds of two kinds of people. Which two? One is those who have seen the Four Noble Truths, and the other is those who have seen the faults of birth and death. There are also two more: one is those who diligently practice to escape the four yokes, and the other is those who want to attain the fruit of a Shramana. There are also two more: one is those who focus on the retribution of karma, and the other is those who want to understand the meaning of the characteristics of all dharmas. Kashyapa! I am now closing the door to all those who are lazy, those who do not know karma, do not know the retribution of karma, those who are far from good practices, and those who do not see the next life.

過惡喻如金剛、見現世利不見後世利、不生一念向解脫門者。迦葉！我今說彼惡比丘不應希望，若說如是法、若遇如是法。聞如是法已自知所行，不解深法而誹謗之，謂非佛說，是論師作，或魔所說，用教餘人。彼惡比丘如是自害亦復害他，自染垢污亦垢污他。是惡比丘不能自利亦不利他。」

爾時摩訶迦葉白佛言：「世尊！如諸佛大悲故，說專行比丘于諸法中得自在者，如來於此經中已廣說竟。世尊！若有眾生聞此經已，信解讀誦向如實法，當知是諸眾生已為諸佛之所攝取。」

爾時佛告阿難：「若有受持是經者，已於先佛種諸善根故，今欲得此經讀誦通利、欲得解脫，所謂善男子善女人，若出家學若在家學，此法門能斷諸漏亦得涅槃。」

阿難白佛言：「世尊！我欲受持此經。當何名此經？云何受持？」

佛告阿難：「此經名『選擇一切法寶』，亦名『安住聖種儀式』，亦名『攝取持戒者』，亦名『節解破戒者』，亦名『寶梁』，亦名『寶取』，亦名『寶藏』，亦名『諸寶法門』。」

摩訶迦葉問大乘寶梁經竟，諸比丘眾聞佛所說，歡喜奉行。

大寶積經卷第一百一十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十五

大唐

【現代漢語翻譯】現代漢語譯本：佛陀說：『迦葉（Mahākāśyapa，佛陀的十大弟子之一）！那些惡行如同金剛般堅固，只看到眼前的利益而看不到來世的利益，心中沒有一絲一毫想要解脫的想法的比丘，我不應該對他們抱有任何希望。』如果他們宣說這樣的法，或者遇到這樣的法，聽聞之後卻自以為是，不理解深奧的佛法反而誹謗它，說這不是佛陀所說，而是論師所作，或者是魔所說，還用這些錯誤觀點去教導他人。這樣的惡比丘既傷害自己也傷害他人，自己被污染也污染他人。這樣的惡比丘既不能利益自己，也不能利益他人。這時，摩訶迦葉（Mahākāśyapa）對佛陀說：『世尊！正如諸佛以大慈悲心，宣說那些專心修行的比丘能在諸法中獲得自在，如來您在這部經中已經詳細說明了。世尊！如果有眾生聽聞這部經后，相信並理解、誦讀，並嚮往如實之法，應當知道這些眾生已經被諸佛所攝受。』這時，佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）：『如果有人受持這部經，是因為他們過去在諸佛那裡種下了善根，所以現在想要得到這部經，讀誦通達，想要獲得解脫。無論是善男子還是善女人，無論是出家修行還是在家修行，這部法門都能斷除一切煩惱，也能證得涅槃。』阿難（Ānanda）對佛陀說：『世尊！我想要受持這部經。這部經應該叫什麼名字？應該如何受持呢？』佛陀告訴阿難（Ānanda）：『這部經名為《選擇一切法寶》，也名為《安住聖種儀式》，也名為《攝取持戒者》，也名為《節解破戒者》，也名為《寶梁》，也名為《寶取》，也名為《寶藏》，也名為《諸寶法門》。』摩訶迦葉（Mahākāśyapa）問完《大乘寶梁經》后，所有比丘眾聽聞佛陀所說，都歡喜地奉行。《大寶積經》卷第一百一十四《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第一百一十五大唐

【English Translation】 English version: The Buddha said, 'Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples)! Those evil monks whose wrongdoings are as firm as diamonds, who see only the benefits of this life and not the benefits of the next, and who do not have a single thought towards liberation, I should not have any hope for them.' If they preach such a Dharma, or encounter such a Dharma, after hearing it, they become self-righteous, do not understand the profound Dharma, and instead slander it, saying that it was not spoken by the Buddha, but was made by a theorist, or spoken by a demon, and they use these wrong views to teach others. Such evil monks harm themselves and harm others, they defile themselves and defile others. Such evil monks can neither benefit themselves nor benefit others. At this time, Mahākāśyapa (Mahākāśyapa) said to the Buddha, 'World Honored One! Just as the Buddhas, with great compassion, preach that those monks who practice diligently can attain freedom in all dharmas, the Tathagata has already explained this in detail in this sutra. World Honored One! If there are sentient beings who, after hearing this sutra, believe and understand, recite it, and aspire to the true Dharma, it should be known that these sentient beings have been embraced by all the Buddhas.' At this time, the Buddha said to Ānanda (Ānanda, one of the Buddha's ten great disciples), 'If there are those who uphold this sutra, it is because they have planted good roots with the Buddhas in the past, and so now they wish to obtain this sutra, to read and understand it thoroughly, and to attain liberation. Whether they are good men or good women, whether they are practicing as monks or as lay practitioners, this Dharma door can cut off all afflictions and also attain Nirvana.' Ānanda (Ānanda) said to the Buddha, 'World Honored One! I wish to uphold this sutra. What should this sutra be called? How should it be upheld?' The Buddha said to Ānanda (Ānanda), 'This sutra is named 'Choosing All Dharma Treasures', it is also named 'Abiding in the Noble Lineage Ritual', it is also named 'Embracing Those Who Uphold the Precepts', it is also named 'Restraining and Explaining Those Who Break the Precepts', it is also named 'Precious Beam', it is also named 'Precious Acquisition', it is also named 'Precious Treasury', and it is also named 'All Precious Dharma Doors'.' After Mahākāśyapa (Mahākāśyapa) finished asking about the 'Mahayana Precious Beam Sutra', all the monks, having heard what the Buddha had said, joyfully practiced it. The One Hundred and Fourteenth Scroll of the Mahāratnakūṭa Sūtra The Taisho Tripitaka, Volume 11, No. 0310, The Mahāratnakūṭa Sūtra The One Hundred and Fifteenth Scroll of the Mahāratnakūṭa Sūtra Great Tang

三藏菩提流志奉　詔譯

無盡慧菩薩會第四十五

如是我聞：

一時佛在王舍城耆阇崛山，與大比丘眾千二百五十人俱。爾時復有一萬菩薩摩訶薩俱，所謂：慧幢菩薩、法幢菩薩、月幢菩薩、日幢菩薩、無邊幢菩薩。復有十六在家菩薩，跋陀婆羅而為上首。復有六十無比喻心菩薩摩訶薩，文殊師利而為上首。復有賢劫中一切菩薩摩訶薩，彌勒菩薩而為上首。復有六萬菩薩摩訶薩，無盡慧菩薩而為上首。

爾時無盡慧菩薩即從坐起，偏袒右肩右膝著地，合掌向佛頭面禮敬，以眾寶華奉散於佛，而白佛言：「世尊！所言菩提心者，以何義故說菩提心？菩薩復以幾法成就菩提心？云何是菩提心？菩提中心不可得，心中菩提亦不可得，離菩提心不可得，離心菩提亦不可得。菩提者無色無相不可言說，心亦無色無相不可顯示，眾生亦爾皆不可得。世尊！諸法如是，當依何義而得修行？」

佛言：「善男子！汝今諦聽。我說菩提者，本無名字言說。何以故？于菩提中名字言說不可得故，心及眾生亦復如是，若如是知名菩提心。菩提者非過去未來現在，心及眾生亦非過去未來現在，若知此義是名菩薩。然于其中亦不可得，於一切法都無所得，是名得菩提心。如阿羅漢得阿羅漢果，而於此中都無所得，

【現代漢語翻譯】現代漢語譯本三藏菩提流志奉詔翻譯

無盡慧菩薩會第四十五

如是我聞：

一時，佛在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與一千二百五十位大比丘（bhikṣu）在一起。當時，還有一萬位菩薩摩訶薩（bodhisattva-mahāsattva）在一起，他們是：慧幢菩薩（Jñānaketu）、法幢菩薩（Dharmaketu）、月幢菩薩（Candraketu）、日幢菩薩（Sūryaketu）、無邊幢菩薩（Anantaketu）。還有十六位在家菩薩，以跋陀婆羅（Bhadrapāla）為首。還有六十位具有無比喻心的菩薩摩訶薩，以文殊師利（Mañjuśrī）為首。還有賢劫（Bhadrakalpa）中的一切菩薩摩訶薩，以彌勒菩薩（Maitreya）為首。還有六萬位菩薩摩訶薩，以無盡慧菩薩（Akṣayamati）為首。

當時，無盡慧菩薩即從座位上起身，袒露右肩，右膝著地，合掌向佛，頭面禮敬，用各種寶華供奉散在佛前，然後對佛說：『世尊！所說的菩提心（bodhicitta），是根據什麼意義而說菩提心？菩薩又以幾種法成就菩提心？什麼是菩提心？菩提心中不可得，心中菩提也不可得，離開菩提心不可得，離開心菩提也不可得。菩提是無色無相，不可言說，心也是無色無相，不可顯示，眾生也是如此，都不可得。世尊！諸法都是這樣，應當依據什麼意義而修行呢？』

佛說：『善男子！你現在仔細聽。我說菩提，本來沒有名字言說。為什麼呢？因為在菩提中，名字言說不可得，心和眾生也是如此，如果這樣認知，就叫做菩提心。菩提不是過去、未來、現在，心和眾生也不是過去、未來、現在，如果知道這個道理，就叫做菩薩。然而在其中也是不可得的，對於一切法都無所得，這就叫做得到菩提心。就像阿羅漢（arhat）得到阿羅漢果，而對於此果都無所得，'

【English Translation】 English version Translated by Tripitaka Bodhiruci under Imperial Decree

Chapter 45: The Assembly of the Bodhisattva Akshayamati

Thus have I heard:

At one time, the Buddha was in Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of 1,250 bhikṣus. At that time, there were also 10,000 bodhisattva-mahāsattvas present, namely: Jñānaketu Bodhisattva, Dharmaketu Bodhisattva, Candraketu Bodhisattva, Sūryaketu Bodhisattva, and Anantaketu Bodhisattva. There were also sixteen lay bodhisattvas, with Bhadrapāla as their leader. There were also sixty bodhisattva-mahāsattvas with incomparable minds, with Mañjuśrī as their leader. There were also all the bodhisattva-mahāsattvas of the Bhadrakalpa, with Maitreya Bodhisattva as their leader. There were also 60,000 bodhisattva-mahāsattvas, with Akṣayamati Bodhisattva as their leader.

At that time, Akṣayamati Bodhisattva rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha in reverence, offered various precious flowers to the Buddha, and said to the Buddha: 'World Honored One! What is the meaning of the term 'bodhicitta'? By what means does a bodhisattva achieve bodhicitta? What is bodhicitta? Bodhicitta is unattainable within the mind, and bodhi within the mind is also unattainable. Bodhicitta is unattainable apart from the mind, and bodhi is unattainable apart from the mind. Bodhi is without color or form, and cannot be expressed in words. The mind is also without color or form, and cannot be shown. Sentient beings are also like this, all unattainable. World Honored One! Since all dharmas are like this, what meaning should we rely on to practice?'

The Buddha said: 'Good man! Now listen carefully. I say that bodhi originally has no name or expression. Why? Because in bodhi, names and expressions are unattainable. The mind and sentient beings are also like this. If one understands this, it is called bodhicitta. Bodhi is not past, future, or present. The mind and sentient beings are also not past, future, or present. If one understands this meaning, it is called a bodhisattva. However, it is also unattainable within them. One attains nothing in all dharmas, and this is called attaining bodhicitta. It is like an arhat attaining the fruit of arhatship, yet attaining nothing in this fruit.'

唯除隨俗說言得果，於一切法皆無所得；得菩提心亦復如是，為欲引攝初業菩薩故說菩提心，然于其中無心無心名、無菩提無菩提名、無眾生無眾生名、無聲聞無聲聞名、無獨覺無獨覺名、無菩薩無菩薩名、無如來無如來名、無有為無有為名、無無為無無為名、無現得無當得。善男子！我今依言說如是敷演，若有諸眾生善根廣大超諸眾生，如須彌山出過一切，是初發心為施波羅蜜因。猶如大地善能安住一切事業，是第二發心為戒波羅蜜因。志意勇猛安受煩惱，如師子王威伏眾獸身無怖畏，是第三發心為忍波羅蜜因。勢力雄迅能伏煩惱，如那羅延摧伏異眾，是第四發心為精進波羅蜜因。功德善根種種開發，如波利質多俱鞞陀羅樹其華開敷，是第五發心為禪波羅蜜因。除去癡暗，猶如日輪光明無邊，是第六發心為般若波羅蜜因。功德意樂一切莊嚴皆得圓滿，如大商主豐足財物，能以巧便拔眾險難，是第七發心為方便波羅蜜因。障礙除滅，意樂具足如凈滿月，是第八發心為力波羅蜜因。佛土眾生皆悉嚴凈，善法備足所作成辦，譬如貧人得無盡藏所愿圓滿，是第九發心為愿波羅蜜因。福智無邊猶如虛空，於法自在如轉輪王已受灌頂，是第十發心為智波羅蜜因。善男子！若此十種發心修習成就名為菩薩，名為最勝眾生、無障礙眾

生、非下劣眾生。然以實義不可得故，故於其中無眾生、無心、無菩提。

「複次善男子！菩薩行施波羅蜜，以十法為首：一者信根，二者信力，三者意樂，四者增上意樂，五者饒益眾生，六者大慈，七者大悲，八者行四攝法，九者愛樂佛法，十者求一切智；是為十。善男子！菩薩行戒波羅蜜，以十法為首：一者身業清凈，二者語業清凈，三者意業清凈，四者無怨害心，五者凈除惡趣，六者遠離八難，七者超諸聲聞辟支佛地，八者安住佛功德，九者滿諸希望，十者成就大愿；是為十。善男子！菩薩行忍波羅蜜，以十法為首：一者舍離瞋恚，二者不計其身，三者不計其命，四者信解，五者成熟眾生，六者慈力，七者隨順法忍，八者甚深法忍，九者廣大勝忍，十者破無明暗；是為十。善男子！菩薩行精進波羅蜜，以十法為首：一者隨諸眾生所作而作，二者身口意業常生隨喜，三者無懈怠，四者務進趣，五者修正勤，六者修念處，七者破煩惱怨，八者觀察諸法，九者成熟一切眾生，十者求一切智；是為十。善男子！菩薩行禪波羅蜜，以十法為首：一者安住善法，二者心緣一境，三者緣境等至，四者正定，五者禪解脫，六者定根，七者定力，八者壞煩惱怨，九者定聚圓滿，十者護法三昧；是為十。善男子！菩薩行般若波

羅蜜，以十法為首：一者善觀察諸陰，二者善觀察界處，三者正見，四者正念，五者了知聖諦，六者舍離諸見，七者慧根，八者無生法忍，九者慧力，十者無障礙智；是為十。善男子！菩薩行方便波羅蜜，以十法為首：一者入諸眾生心行欲樂，二者以力加諸眾生，三者大慈大悲，四者成熟眾生而無厭倦，五者舍離聲聞辟支佛地，六者殊勝智見，七者修習諸波羅蜜，八者如實觀諸法，九者攝不思議力，十者不退轉地；是為十。善男子！菩薩行力波羅蜜，以十法為首：一者知一切眾生心行稠林，二者知一切眾生煩惱行稠林，三者知一切眾生意樂勝解行稠林，四者知一切眾生根行稠林，五者知一切眾生種種界行稠林，六者知一切眾生隨煩惱行稠林，七者知一切眾生死生行稠林，八者知一切眾生三世業報行稠林，九者知一切眾生習氣煩惱行稠林，十者以無疲倦心成熟眾生諸根行稠林；是為十。善男子！菩薩行愿波羅蜜，以十法為首：一者知一切法無生，二者知一切法無相，三者知一切法無滅，四者知一切法無所有，五者於一切法無執著，六者知一切法無來，七者知一切法無去，八者知一切法無自性，九者知一切法無初中后平等，十者於一切法初中后無分別；是為十。善男子！菩薩行智波羅蜜，以十法為首：一者於一切法善能了

知抉擇，二者善能圓滿白法，三者積習菩薩無量資糧，四者成就廣大福智資糧，五者大悲圓滿，六者入種種差別世界，七者入一切眾生諸煩惱行，八者作意入如來境界，九者趣入十力無畏不共佛法殊勝境界，十者受灌頂位成就一切智最勝之相；是為十。善男子！是為諸菩薩摩訶薩行十波羅蜜皆以十法為首。

「複次善男子！云何為波羅蜜義？所謂明示超過一切聲聞獨覺所行故、廣大圓滿如來智故、于有為無為不執著故、如實了知生死過故、諸未覺者悉令覺故、得如來無盡法藏故、得無礙解脫故、以佈施度脫諸眾生故、以持戒圓滿本誓願故、以忍辱具足端嚴相故、以精進究竟諸佛法故、以禪定出生四無量故、以般若滅除諸煩惱故、以方便積集諸佛法故、以愿能令佛法圓滿故、以力能令眾生凈信故、以智具足如來一切智故、得無生法忍故、得不退轉地故、凈治佛剎故、成熟眾生故、于菩提道場圓滿一切如來智故、降伏眾魔故、游四神足故、于生死涅槃俱無住故、超過一切聲聞獨覺菩薩功德故、摧伏一切諸異論故、成就十力四無所畏不共佛法故、證得無上正等覺故、轉十二種法輪故。如是一切是波羅蜜義。

「複次善男子！菩薩摩訶薩將住初歡喜地先有是相，見三千大千世界中所有百千億那由他眾寶伏藏。菩薩

【現代漢語翻譯】現代漢語譯本一、能知曉抉擇，二、能善巧圓滿清凈的善法，三、能積累菩薩無量的修行資糧，四、能成就廣大的福德和智慧資糧，五、能圓滿大悲心，六、能進入種種不同的世界，七、能進入一切眾生的煩惱行為中，八、能作意進入如來的境界，九、能趣入十力（如來所具有的十種力量）、無畏（佛的四種無所畏懼的自信）、不共佛法（唯有佛才具有的特殊功德）等殊勝境界，十、能接受灌頂之位，成就一切智（佛的智慧）最殊勝的相貌；這就是十種。善男子！這就是諸位菩薩摩訶薩修行十波羅蜜（菩薩從生死此岸到達涅槃彼岸的十種修行方法）都以這十種法為首要。「再者，善男子！什麼是波羅蜜的意義呢？所謂波羅蜜，是明示超越一切聲聞（聽聞佛法而修行的弟子）和獨覺（不依師教，獨自悟道的修行者）所修行的境界，是廣大圓滿的如來智慧，是對有為法（因緣和合而生的事物）和無為法（不生不滅的真理）都不執著，是如實了知生死的過患，是使一切未覺悟的人都覺悟，是獲得如來無盡的法藏，是獲得無礙的解脫，是以佈施度脫一切眾生，是以持戒圓滿最初的誓願，是以忍辱具足端正莊嚴的相貌，是以精進究竟諸佛的教法，是以禪定出生四無量心（慈、悲、喜、舍），是以般若（智慧）滅除一切煩惱，是以方便積集諸佛的教法，是以願力能使佛法圓滿，是以力量能使眾生清凈信受，是以智慧具足如來的一切智慧，是獲得無生法忍（對諸法不生不滅的真理的領悟），是獲得不退轉地（不會再退回凡夫境界的菩薩果位），是清凈莊嚴佛的國土，是成熟教化眾生，是在菩提道場圓滿一切如來的智慧，是降伏一切魔障，是遊歷四神足（如意足、精進足、心足、慧足），是對生死和涅槃都不執著，是超越一切聲聞、獨覺和菩薩的功德，是摧伏一切外道的邪說，是成就十力、四無所畏、不共佛法，是證得無上正等覺（佛的最高覺悟），是轉十二種法輪（佛陀宣說佛法的十二種方式）。這一切都是波羅蜜的意義。「再者，善男子！菩薩摩訶薩將要安住于初歡喜地（菩薩修行階位的第一階段）時，會先出現這樣的徵兆，看到三千大千世界中所有百千億那由他（極大的數量單位）的珍寶伏藏。

【English Translation】 English version First, to know discernment; second, to be able to skillfully perfect pure virtuous dharmas; third, to accumulate immeasurable resources for the Bodhisattva path; fourth, to achieve vast resources of merit and wisdom; fifth, to perfect great compassion; sixth, to enter various different worlds; seventh, to enter into the afflictive actions of all sentient beings; eighth, to intentionally enter the realm of the Tathagata; ninth, to approach the supreme realms of the Ten Powers (of a Buddha), the Four Fearlessnesses (of a Buddha), and the unique Buddha-dharmas; tenth, to receive the consecration of the crown, achieving the most excellent aspect of all-knowing wisdom; these are the ten. Good man! These are the ten dharmas that all Bodhisattva-Mahasattvas take as the foremost when practicing the Ten Paramitas (the ten perfections that a Bodhisattva practices to cross from the shore of samsara to the shore of nirvana). Furthermore, good man! What is the meaning of Paramita? Paramita means to clearly demonstrate surpassing the practices of all Sravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own); it is the vast and perfect wisdom of the Tathagata; it is non-attachment to both conditioned (arising from causes and conditions) and unconditioned (not arising from causes and conditions) dharmas; it is truly understanding the faults of birth and death; it is to awaken all those who are not yet awakened; it is to obtain the inexhaustible treasury of the Tathagata's Dharma; it is to obtain unobstructed liberation; it is to liberate all sentient beings through generosity; it is to fulfill one's original vows through moral discipline; it is to possess a dignified and beautiful appearance through patience; it is to ultimately realize all the Buddha's teachings through diligence; it is to generate the Four Immeasurables (loving-kindness, compassion, joy, and equanimity) through meditation; it is to eliminate all afflictions through prajna (wisdom); it is to accumulate the Buddha's teachings through skillful means; it is to enable the Dharma to be perfected through vows; it is to enable sentient beings to have pure faith through power; it is to possess all the Tathagata's wisdom through wisdom; it is to obtain the acceptance of the non-arising of dharmas (understanding the truth of the non-arising and non-ceasing of all phenomena); it is to obtain the stage of non-retrogression (the stage of a Bodhisattva who will not fall back to a lower stage); it is to purify and adorn the Buddha-lands; it is to mature and teach sentient beings; it is to perfect all the Tathagata's wisdom in the Bodhi-mandala; it is to subdue all demons; it is to travel with the Four Supernatural Powers (power of will, power of effort, power of mind, and power of wisdom); it is to be unattached to both samsara and nirvana; it is to surpass the merits of all Sravakas, Pratyekabuddhas, and Bodhisattvas; it is to refute all heretical views; it is to achieve the Ten Powers, the Four Fearlessnesses, and the unique Buddha-dharmas; it is to attain Anuttara-samyak-sambodhi (the supreme perfect enlightenment of a Buddha); it is to turn the twelve kinds of Dharma wheels (the twelve ways in which the Buddha teaches the Dharma). All of these are the meanings of Paramita. Furthermore, good man! When a Bodhisattva-Mahasattva is about to abide in the first Joyful Ground (the first stage of a Bodhisattva's path), the following signs will appear: they will see all the hundreds of billions of nayutas (an extremely large number) of precious treasures hidden within the three thousand great thousand worlds.

將住第二離垢地先有是相，見三千大千世界地平如掌，無量百千億那由他眾寶蓮花清凈嚴飾。菩薩將住第三明地先有是相，見於自身被甲持杖勇猛堅固摧伏怨敵。菩薩將住第四焰地先有是相，見四方風吹種種名華佈散于地。菩薩將住第五難勝地先有是相，見於女人首戴阿提目多華鬘、婆利師迦華鬘、瞻卜迦華鬘，身佩種種眾莊嚴具。菩薩將住第六現前地先有是相，見於華池八功德水澄凈盈滿，底布金沙，寶階四道，又于池中有優缽羅花、波頭摩花、拘勿頭花，復見分陀利花而為莊嚴，復見自身于中游戲。菩薩將住第七遠行地先有是相，見於自身左右兩邊皆有地獄，從彼超過無所傷害。菩薩將住第八不動地先有是相，見自身兩肩被師子王相，一切諸獸悉皆怖畏。菩薩將住第九善慧地先有是相，見於自身為轉輪王以正法教化，為無量百千億那由他諸王之所圍繞，種種寶嚴鮮白之蓋蓋菩薩上。菩薩將住第十法雲地先有是相，見於自身為真金色，具足如來三十二種大丈夫相，圓光一尋，安處高廣師子之座，無量百千億那由他梵天前後圍繞，恭敬供養而聽說法。善男子！菩薩摩訶薩以三昧力顯現如是十地先相。

「複次善男子！初地菩薩圓滿施波羅蜜，二地菩薩圓滿戒波羅蜜，三地菩薩圓滿忍波羅蜜，四地菩薩圓滿精進波

【現代漢語翻譯】現代漢語譯本：當菩薩將要安住于第二離垢地時，會先出現這樣的預兆：看見三千大千世界平坦如手掌，無數百千億那由他的珍寶蓮花清凈莊嚴地裝飾著。菩薩將要安住于第三明地時，會先出現這樣的預兆：看見自己身披鎧甲，手持兵器，勇猛堅固，能夠摧伏怨敵。菩薩將要安住于第四焰地時，會先出現這樣的預兆：看見四方吹來清風，將各種名貴的花朵散佈于地面。菩薩將要安住于第五難勝地時，會先出現這樣的預兆：看見女子頭上戴著阿提目多花鬘（一種花環）、婆利師迦花鬘（一種花環）、瞻卜迦花鬘（一種花環），身上佩戴著各種莊嚴的飾品。菩薩將要安住于第六現前地時，會先出現這樣的預兆：看見華池中充滿清澈的八功德水，池底鋪滿金沙，有四條寶階通向池邊，池中還有優缽羅花（青蓮花）、波頭摩花（紅蓮花）、拘勿頭花（白蓮花），以及分陀利花（白蓮花）作為莊嚴，並且看見自己在其中嬉戲。菩薩將要安住于第七遠行地時，會先出現這樣的預兆：看見自己左右兩邊都有地獄，但自己從那裡經過卻不受任何傷害。菩薩將要安住于第八不動地時，會先出現這樣的預兆：看見自己兩肩呈現獅子王的形象，一切野獸都感到恐懼。菩薩將要安住于第九善慧地時，會先出現這樣的預兆：看見自己成為轉輪王，以正法教化眾生，被無數百千億那由他的諸王圍繞，各種珍寶裝飾的鮮白寶蓋覆蓋在菩薩的上方。菩薩將要安住于第十法雲地時，會先出現這樣的預兆：看見自己呈現真金色，具足如來三十二種大丈夫相，週身有一尋圓光，安坐在高廣的獅子座上，無數百千億那由他的梵天前後圍繞，恭敬供養並聽聞佛法。善男子！菩薩摩訶薩以三昧的力量顯現出這十地的先兆。其次，善男子！初地菩薩圓滿佈施波羅蜜（到達彼岸的修行），二地菩薩圓滿持戒波羅蜜，三地菩薩圓滿忍辱波羅蜜，四地菩薩圓滿精進波羅蜜。

【English Translation】 English version: When a Bodhisattva is about to dwell in the second stage, the Immaculate Ground, the following signs will appear: they will see the three thousand great thousand worlds as flat as the palm of a hand, adorned with countless hundreds of thousands of millions of nayutas of precious lotuses, pure and magnificent. When a Bodhisattva is about to dwell in the third stage, the Luminous Ground, the following signs will appear: they will see themselves clad in armor, holding a weapon, courageous and firm, able to subdue enemies. When a Bodhisattva is about to dwell in the fourth stage, the Blazing Ground, the following signs will appear: they will see winds blowing from the four directions, scattering various kinds of precious flowers on the ground. When a Bodhisattva is about to dwell in the fifth stage, the Difficult-to-Conquer Ground, the following signs will appear: they will see women wearing Atimukta flower garlands (a type of garland), Varshika flower garlands (a type of garland), and Champaka flower garlands (a type of garland) on their heads, and adorned with various ornaments on their bodies. When a Bodhisattva is about to dwell in the sixth stage, the Manifest Ground, the following signs will appear: they will see a lotus pond filled with clear water possessing eight merits, the bottom covered with golden sand, with four jeweled stairways leading to the edge, and in the pond there are Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (white lotuses), and Pundarika flowers (white lotuses) as adornments, and they will see themselves playing in it. When a Bodhisattva is about to dwell in the seventh stage, the Far-Going Ground, the following signs will appear: they will see hells on both their left and right sides, but they will pass through them without being harmed. When a Bodhisattva is about to dwell in the eighth stage, the Immovable Ground, the following signs will appear: they will see the image of a lion king on both their shoulders, and all beasts will be terrified. When a Bodhisattva is about to dwell in the ninth stage, the Good Wisdom Ground, the following signs will appear: they will see themselves as a Chakravartin king, teaching with the righteous Dharma, surrounded by countless hundreds of thousands of millions of nayutas of kings, with various precious and pure white canopies covering the Bodhisattva. When a Bodhisattva is about to dwell in the tenth stage, the Cloud of Dharma Ground, the following signs will appear: they will see themselves as pure gold, possessing the thirty-two marks of a great man of a Tathagata, with a halo of one fathom, seated on a high and wide lion throne, surrounded by countless hundreds of thousands of millions of nayutas of Brahma gods, who respectfully make offerings and listen to the Dharma. Good man! Bodhisattva Mahasattvas manifest these preliminary signs of the ten grounds through the power of Samadhi. Furthermore, good man! The Bodhisattva of the first ground perfects the Paramita of Giving (the practice of reaching the other shore), the Bodhisattva of the second ground perfects the Paramita of Morality, the Bodhisattva of the third ground perfects the Paramita of Patience, and the Bodhisattva of the fourth ground perfects the Paramita of Diligence.

羅蜜，五地菩薩圓滿禪波羅蜜，六地菩薩圓滿般若波羅蜜，七地菩薩圓滿方便波羅蜜，八地菩薩圓滿力波羅蜜，九地菩薩圓滿愿波羅蜜，十地菩薩圓滿智波羅蜜。

「複次善男子！菩薩初發心得現寶三昧，第二發心得善住三昧，第三發心得不動三昧，第四發心得不退轉三昧，第五發心得寶花三昧，第六發心得日輪光明三昧，第七發心得成就一切義三昧，第八發心得智炬三昧，第九發心得現證佛法三昧，第十發心得首楞嚴三昧。

「複次善男子！菩薩于初地中得殊勝加持陀羅尼，第二地中得無能勝陀羅尼，第三地中得善住陀羅尼，第四地中得不可壞陀羅尼，第五地中得無垢陀羅尼，第六地中得智輪燈陀羅尼，第七地中得殊勝行陀羅尼，第八地中得清凈分別陀羅尼，第九地中得示現無邊法門陀羅尼，第十地中得無盡法藏陀羅尼。」

爾時會中有一天子名無礙光明師子幢，從坐而起，偏袒右肩右膝著地，合掌向佛白佛言：「希有世尊！希有善逝！如是法門甚深廣大，而能含攝一切佛法。」

於是佛告無礙光明師子幢言：「如是如是，如汝所說。善男子！若有菩薩於此法門暫能聽受，必不退轉阿耨多羅三藐三菩提。何以故？彼善男子善女人曾種諸善根故、成熟諸善根故，得聞如是經典，為是經典之所

【現代漢語翻譯】現代漢語譯本：羅蜜（第五地菩薩）圓滿禪波羅蜜（禪定到彼岸），六地菩薩圓滿般若波羅蜜（智慧到彼岸），七地菩薩圓滿方便波羅蜜（善巧方法到彼岸），八地菩薩圓滿力波羅蜜（力量到彼岸），九地菩薩圓滿愿波羅蜜（願力到彼岸），十地菩薩圓滿智波羅蜜（智慧到彼岸）。『再者，善男子！菩薩初發心時獲得現寶三昧（顯現珍寶的禪定），第二次發心時獲得善住三昧（安住于善的禪定），第三次發心時獲得不動三昧（不為所動的禪定），第四次發心時獲得不退轉三昧（不退轉的禪定），第五次發心時獲得寶花三昧（珍寶之花的禪定），第六次發心時獲得日輪光明三昧（如日輪般光明的禪定），第七次發心時獲得成就一切義三昧（成就一切意義的禪定），第八次發心時獲得智炬三昧（智慧火炬的禪定），第九次發心時獲得現證佛法三昧（現證佛法的禪定），第十次發心時獲得首楞嚴三昧（堅固的禪定）。』『再者，善男子！菩薩在初地中獲得殊勝加持陀羅尼（殊勝加持的咒語），第二地中獲得無能勝陀羅尼（無能勝的咒語），第三地中獲得善住陀羅尼（安住于善的咒語），第四地中獲得不可壞陀羅尼（不可破壞的咒語），第五地中獲得無垢陀羅尼（無垢的咒語），第六地中獲得智輪燈陀羅尼（智慧之輪燈的咒語），第七地中獲得殊勝行陀羅尼（殊勝行為的咒語），第八地中獲得清凈分別陀羅尼（清凈分別的咒語），第九地中獲得示現無邊法門陀羅尼（示現無邊法門的咒語），第十地中獲得無盡法藏陀羅尼（無盡法藏的咒語）。』當時，會中有一位天子，名叫無礙光明師子幢，從座位上站起來，袒露右肩，右膝著地，合掌向佛，對佛說：『稀有啊，世尊！稀有啊，善逝！這樣的法門如此深奧廣大，竟然能夠含攝一切佛法。』於是，佛告訴無礙光明師子幢說：『是這樣的，是這樣的，正如你所說。善男子！如果有菩薩能夠暫時聽聞並接受這個法門，必定不會退轉于阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為這些善男子、善女人曾經種下各種善根，成熟各種善根，所以才能聽聞這樣的經典，並被這部經典所攝受。』

【English Translation】 English version: Romi (the fifth-stage Bodhisattva) perfects the Dhyana Paramita (perfection of meditation), the sixth-stage Bodhisattva perfects the Prajna Paramita (perfection of wisdom), the seventh-stage Bodhisattva perfects the Upaya Paramita (perfection of skillful means), the eighth-stage Bodhisattva perfects the Bala Paramita (perfection of power), the ninth-stage Bodhisattva perfects the Pranidhana Paramita (perfection of vows), and the tenth-stage Bodhisattva perfects the Jnana Paramita (perfection of knowledge). 'Furthermore, good man! When a Bodhisattva first generates the aspiration for enlightenment, they attain the Samadhi of Manifesting Treasures; the second time, they attain the Samadhi of Abiding in Goodness; the third time, they attain the Samadhi of Immovability; the fourth time, they attain the Samadhi of Non-retrogression; the fifth time, they attain the Samadhi of Jewel Flowers; the sixth time, they attain the Samadhi of the Sun's Radiance; the seventh time, they attain the Samadhi of Accomplishing All Meanings; the eighth time, they attain the Samadhi of the Torch of Wisdom; the ninth time, they attain the Samadhi of Directly Realizing the Buddha Dharma; and the tenth time, they attain the Shurangama Samadhi (the Heroic March Samadhi).' 'Furthermore, good man! In the first stage, a Bodhisattva obtains the Dharani of Supreme Blessing; in the second stage, they obtain the Dharani of Invincibility; in the third stage, they obtain the Dharani of Abiding in Goodness; in the fourth stage, they obtain the Dharani of Indestructibility; in the fifth stage, they obtain the Dharani of Purity; in the sixth stage, they obtain the Dharani of the Wheel of Wisdom Lamp; in the seventh stage, they obtain the Dharani of Supreme Practice; in the eighth stage, they obtain the Dharani of Pure Discrimination; in the ninth stage, they obtain the Dharani of Manifesting Limitless Dharma Doors; and in the tenth stage, they obtain the Dharani of the Inexhaustible Treasury of Dharma.' At that time, a Deva (celestial being) named Unobstructed Light Lion Banner, arose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha, saying: 'Rare indeed, World Honored One! Rare indeed, Sugata! Such a Dharma gate is so profound and vast, yet it can encompass all the Buddha Dharma.' Thereupon, the Buddha said to Unobstructed Light Lion Banner: 'It is so, it is so, just as you have said. Good man! If there is a Bodhisattva who can temporarily hear and accept this Dharma gate, they will certainly not regress from Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment). Why is that? Because these good men and good women have planted various roots of goodness, and have matured various roots of goodness, therefore they are able to hear such a scripture and be embraced by this scripture.'

印故。善男子！若有男子女人聞此經典，所種善根悉皆清凈，當得不捨離見佛聞法供養眾僧、成熟眾生，得不捨離海印陀羅尼，得不捨離出現無盡陀羅尼，得不捨離入眾生欲樂心行陀羅尼，得不捨離清凈日光幢陀羅尼，得不捨離無垢月光幢陀羅尼，得不捨離息一切結陀羅尼，得不捨離摧滅無邊堅如金剛山煩惱陀羅尼，得不捨離入平等法性言說陀羅尼，得不捨離入真實語言音聲陀羅尼，得不捨離如虛空顯現無邊清凈印所印陀羅尼，得不捨離成就顯現無邊佛身陀羅尼。善男子！若菩薩成就如是諸陀羅尼，能於十方一切剎土變現佛身教化眾生，然於法性而無來去，亦復無有教化眾生。于所說法不著文字平等無動，雖現身生死而無起滅，亦無少法有去來者，了知諸行本來寂靜安住佛法。何以故？彼一切諸法無分別故。」

說是法時，眾中三萬菩薩得無生法忍，無量菩薩于阿耨多羅三藐三菩提獲不退轉，無量眾生髮菩提心，無量比丘得法眼凈。

佛說此經已，無盡慧菩薩，及諸比丘、世間天、人、阿修羅、乾闥婆等，皆大歡喜，信受奉行。

大寶積經文殊說般若會第四十六之一

梁三藏曼陀羅仙譯

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大比丘僧滿足千人。菩薩摩訶薩十千人，俱

【現代漢語翻譯】現代漢語譯本：因此，善男子！如果有男子或女人聽聞這部經典，他們所種下的善根都將清凈，能夠不捨離見到佛、聽聞佛法、供養僧眾、成熟眾生，能夠不捨離海印陀羅尼（如海般印持一切法門的陀羅尼），能夠不捨離出現無盡陀羅尼（能顯現無盡法門的陀羅尼），能夠不捨離入眾生欲樂心行陀羅尼（能隨順眾生心意而行的陀羅尼），能夠不捨離清凈日光幢陀羅尼（如清凈日光般照耀的陀羅尼），能夠不捨離無垢月光幢陀羅尼（如無垢月光般清涼的陀羅尼），能夠不捨離息一切結陀羅尼（能止息一切煩惱的陀羅尼），能夠不捨離摧滅無邊堅如金剛山煩惱陀羅尼（能摧毀如金剛山般堅固的煩惱的陀羅尼），能夠不捨離入平等法性言說陀羅尼（能進入平等法性而宣說的陀羅尼），能夠不捨離入真實語言音聲陀羅尼（能進入真實語言音聲的陀羅尼），能夠不捨離如虛空顯現無邊清凈印所印陀羅尼（如虛空般顯現無邊清凈印的陀羅尼），能夠不捨離成就顯現無邊佛身陀羅尼（能成就顯現無邊佛身的陀羅尼）。善男子！如果菩薩成就了這些陀羅尼，就能在十方一切國土變現佛身教化眾生，然而在法性上沒有來去，也沒有教化眾生這回事。對於所說的法，不執著于文字，平等不動，雖然示現生死，但沒有生滅，也沒有少許的法有來去，了知一切諸行本來寂靜，安住于佛法。為什麼呢？因為一切諸法沒有分別的緣故。當佛說此法時，眾中有三萬菩薩證得無生法忍，無數菩薩在阿耨多羅三藐三菩提（無上正等正覺）上獲得不退轉，無數眾生髮起了菩提心，無數比丘獲得了法眼清凈。佛說完這部經后，無盡慧菩薩，以及各位比丘、世間的天人、阿修羅、乾闥婆等，都非常歡喜，信受奉行。《大寶積經文殊說般若會》第四十六之一梁朝三藏曼陀羅仙翻譯我是這樣聽說的：一時，佛在舍衛國祇樹給孤獨園，與大比丘僧一千人在一起。還有菩薩摩訶薩（大菩薩）一萬人，也在一起。

【English Translation】 English version: Therefore, good man! If there are men or women who hear this scripture, all the good roots they have planted will be purified. They will be able to not abandon seeing the Buddha, hearing the Dharma, making offerings to the Sangha, and maturing sentient beings. They will be able to not abandon the Samudramudra Dharani (the dharani that holds all dharmas like the sea), not abandon the Appearance of Endless Dharani (the dharani that can manifest endless dharmas), not abandon the Entering the Desires and Actions of Sentient Beings Dharani (the dharani that acts in accordance with the minds of sentient beings), not abandon the Pure Sunlight Banner Dharani (the dharani that shines like pure sunlight), not abandon the Immaculate Moonlight Banner Dharani (the dharani that is as cool as immaculate moonlight), not abandon the Quelling All Bonds Dharani (the dharani that can quell all afflictions), not abandon the Destroying Boundless, Firm as Vajra Mountain Afflictions Dharani (the dharani that can destroy afflictions as firm as a vajra mountain), not abandon the Entering the Equality of Dharma Nature Speech Dharani (the dharani that enters the equality of dharma nature and speaks), not abandon the Entering the True Language and Sound Dharani (the dharani that enters true language and sound), not abandon the Dharani Sealed by the Boundless Pure Seal Manifesting Like Space (the dharani that manifests boundless pure seals like space), not abandon the Accomplishing the Manifestation of Boundless Buddha Bodies Dharani (the dharani that accomplishes the manifestation of boundless Buddha bodies). Good man! If a Bodhisattva accomplishes these dharanis, they can manifest Buddha bodies in all lands of the ten directions to teach sentient beings. However, in the nature of Dharma, there is no coming or going, nor is there any teaching of sentient beings. Regarding the Dharma that is spoken, they do not cling to words, are equal and unmoving. Although they manifest birth and death, there is no arising or ceasing, nor is there any dharma that comes or goes. They understand that all actions are originally tranquil and abide in the Buddha Dharma. Why is this so? Because all dharmas are without discrimination. When the Buddha spoke this Dharma, thirty thousand Bodhisattvas in the assembly attained the forbearance of the non-arising of dharmas, countless Bodhisattvas attained non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), countless sentient beings generated the Bodhi mind, and countless Bhikkhus attained the purity of the Dharma eye. After the Buddha finished speaking this scripture, the Bodhisattva Inexhaustible Wisdom, as well as all the Bhikkhus, the gods, humans, Asuras, Gandharvas, and others in the world, were all greatly delighted, believed, accepted, and practiced it. The Forty-Sixth Chapter, Part One, of the Manjushri's Discourse on Prajna in the Great Treasure Collection Sutra Translated by the Tripitaka Master Mandalasena of the Liang Dynasty Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of one thousand Bhikkhus. There were also ten thousand Bodhisattva Mahasattvas (great Bodhisattvas) present.

以大莊嚴而自莊嚴，皆悉已住不退轉地。其名曰：彌勒菩薩、文殊師利菩薩、無礙辯菩薩、不捨擔菩薩，與如是等大菩薩俱。文殊師利童真菩薩摩訶薩，明相現時從其住處來詣佛所在外而立。爾時尊者舍利弗、富樓那彌多羅尼子、大目揵連、摩訶迦葉、摩訶迦栴延、摩訶拘絺羅，如是等諸大聲聞，各從住處俱詣佛所在外而立。佛知眾會皆悉集已，爾時如來從住處出、敷座而坐，告舍利弗：「汝今何故於晨朝時在門外立？」

舍利弗白佛言：「世尊！文殊師利童真菩薩先已至此住門外立，我實於後晚來到耳。」

爾時世尊問文殊師利：「汝實先來到此住處欲見如來耶？」

文殊師利即白佛言：「如是世尊！我實來此欲見如來。何以故？我樂正觀，利益眾生。我觀如來，如如相不異相、不動相不作相、無生相無滅相、不有相不無相、不在方不離方、非三世非不三世、非二相非不二相、非垢相非凈相，以如是等正觀如來，利益眾生。」

佛告文殊師利：「若能如是見於如來，心無所取亦無不取，非積聚非不積聚。」

爾時舍利弗語文殊師利言：「若能如是，如汝所說見如來者，甚為希有。為一切眾生故見於如來，而心不取眾生之相；化一切眾生向于涅槃，而亦不取向于涅槃相；為一切眾生髮

【現代漢語翻譯】現代漢語譯本他們以偉大的莊嚴來莊嚴自身，都已安住于不退轉的境界。他們的名字是：彌勒菩薩（Maitreya Bodhisattva，未來佛）、文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）、無礙辯菩薩（Anantavadin Bodhisattva，辯才無礙）、不捨擔菩薩（Anikshiptadhura Bodhisattva，不放棄責任），以及其他這樣的大菩薩們。文殊師利童真菩薩摩訶薩（Manjusri Kumara Bodhisattva Mahasattva，年輕的文殊菩薩）在黎明時分，從他的住所來到佛陀所在之處，站在外面。那時，尊者舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）、富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀的十大弟子之一，以說法著稱）、大目犍連（Maha Maudgalyayana，佛陀的十大弟子之一，以神通著稱）、摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一，以苦行著稱）、摩訶迦旃延（Mahakatyayana，佛陀的十大弟子之一，以論議著稱）、摩訶拘絺羅（Mahakusthila，佛陀的十大弟子之一，以辯才著稱）等諸大聲聞，也各自從住所來到佛陀所在之處，站在外面。佛陀知道大眾都已聚集完畢，這時如來從住所出來，鋪設座位坐下，告訴舍利弗：『你為何在清晨時分站在門外？』舍利弗對佛陀說：『世尊！文殊師利童真菩薩早已來到這裡，站在門外，我實際上是後來才到的。』這時，世尊問文殊師利：『你確實是先來到這裡，想要見如來嗎？』文殊師利立即對佛陀說：『是的，世尊！我確實是來這裡想要見如來。為什麼呢？因為我樂於正觀，利益眾生。我觀察如來，如如相（Tathata，真如）不異相、不動相不作相、無生相無滅相、不有相不無相、不在方不離方、非三世非不三世、非二相非不二相、非垢相非凈相，以這樣的正觀來觀察如來，利益眾生。』佛陀告訴文殊師利：『如果能夠這樣看待如來，心中無所執取，也無所不執取，非積聚也非不積聚。』這時，舍利弗對文殊師利說：『如果能夠像你所說的那樣看待如來，那真是非常稀有。爲了所有眾生而見到如來，心中卻不執取眾生的相；教化所有眾生趨向涅槃，卻也不執取趨向涅槃的相；爲了所有眾生髮

【English Translation】 English version Adorned with great majesty, they all dwell in the stage of non-retrogression. Their names are: Maitreya Bodhisattva (the future Buddha), Manjusri Bodhisattva (symbol of wisdom), Anantavadin Bodhisattva (unobstructed eloquence), Anikshiptadhura Bodhisattva (not abandoning responsibility), and other such great Bodhisattvas. Manjusri Kumara Bodhisattva Mahasattva (the young Manjusri Bodhisattva), at the break of dawn, came from his dwelling to where the Buddha was, standing outside. At that time, the venerable Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), Purna Maitrayaniputra (one of the ten great disciples of the Buddha, known for his eloquence), Maha Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers), Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices), Mahakatyayana (one of the ten great disciples of the Buddha, known for his debates), Mahakusthila (one of the ten great disciples of the Buddha, known for his eloquence), and other great Sravakas, also came from their respective dwellings to where the Buddha was, standing outside. The Buddha, knowing that the assembly had all gathered, then the Tathagata came out from his dwelling, laid out a seat and sat down, and said to Sariputra, 'Why are you standing outside the door in the early morning?' Sariputra said to the Buddha, 'World Honored One! Manjusri Kumara Bodhisattva had already arrived here and was standing outside the door, I actually arrived later.' At that time, the World Honored One asked Manjusri, 'Did you indeed come here first, wanting to see the Tathagata?' Manjusri immediately said to the Buddha, 'Yes, World Honored One! I indeed came here wanting to see the Tathagata. Why? Because I delight in right contemplation, to benefit sentient beings. I observe the Tathagata, the Suchness (Tathata) is not different, the unmoving is not acting, the unarisen is not ceasing, the not-being is not non-being, not in a direction nor apart from a direction, not the three times nor not the three times, not two aspects nor not two aspects, not defiled nor pure, with such right contemplation I observe the Tathagata, to benefit sentient beings.' The Buddha said to Manjusri, 'If one can see the Tathagata in this way, the mind neither grasps nor does not grasp, neither accumulates nor does not accumulate.' At that time, Sariputra said to Manjusri, 'If one can see the Tathagata as you have described, it is truly rare. For the sake of all sentient beings, one sees the Tathagata, yet the mind does not grasp the characteristics of sentient beings; one transforms all sentient beings towards Nirvana, yet does not grasp the characteristics of moving towards Nirvana; for the sake of all sentient beings, one generates

大莊嚴，而心不見莊嚴之相。」

爾時文殊師利童真菩薩摩訶薩語舍利弗言：「如是如是，如汝所說。雖為一切眾生髮大莊嚴，心恒不見有眾生相；為一切眾生髮大莊嚴，而眾生界亦不增不減。假使一佛住世，若一劫若過一劫，如此一佛世界復有無量無邊恒河沙諸佛，如是一一佛若一劫若過一劫，晝夜說法心不暫息，各各度于無量恒河沙眾生皆入涅槃，而眾生界亦不增不減。乃至十方諸佛世界亦復如是，一一諸佛說法教化，各度無量恒河沙眾生皆入涅槃，于眾生界亦不增不減。何以故？眾生定相不可得故，是故眾生界不增不減。」

舍利弗復語文殊師利言：「若眾生界不增不減，何以故菩薩為諸眾生求阿耨多羅三藐三菩提，常行說法？」

文殊師利白佛言：「若諸眾生悉空相者，亦無菩薩求阿耨多羅三藐三菩提，亦無眾生而為說法。何以故？我說法中無有一法當可得故。」

爾時佛告文殊師利：「若無眾生，云何說有眾生及眾生界？」

文殊師利言：「眾生界相如諸佛界。」

又問：「眾生界者是有量耶？」

答曰：「眾生界量如佛界量。」

又問：「眾生界量有處所不？」

答曰：「眾生界量不可思議。」

又問：「眾生界相為有住不？」

【現代漢語翻譯】現代漢語譯本：『即使有偉大的莊嚴，內心也不執著于莊嚴的表象。』當時，文殊師利（Manjushri）童真菩薩摩訶薩對舍利弗（Sariputra）說：『是的，是的，正如你所說。雖然爲了所有眾生髮起偉大的莊嚴，內心卻始終不執著于眾生的表象；爲了所有眾生髮起偉大的莊嚴，而眾生界也不會因此增加或減少。假設一位佛陀住世，無論是住一個劫還是超過一個劫，像這樣的一個佛陀世界裡，又有無量無邊的恒河沙數諸佛，像這樣每一位佛陀，無論是住一個劫還是超過一個劫，日夜不停地說法，各自度化無量恒河沙數的眾生都進入涅槃，而眾生界也不會因此增加或減少。乃至十方諸佛世界也是如此，每一位佛陀說法教化，各自度化無量恒河沙數的眾生都進入涅槃，對於眾生界也不會增加或減少。為什麼呢？因為眾生的固定相狀是不可得的，所以眾生界不會增加或減少。』舍利弗又問文殊師利：『如果眾生界不增加也不減少，為什麼菩薩還要爲了眾生求取阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），並且經常說法呢？』文殊師利對佛說：『如果所有眾生都是空相，那麼也不會有菩薩求取阿耨多羅三藐三菩提，也不會有眾生需要說法。為什麼呢？因為我所說的法中，沒有一法是可以被執著的。』當時，佛告訴文殊師利：『如果沒有眾生，怎麼能說有眾生以及眾生界呢？』文殊師利說：『眾生界的相狀如同諸佛界的相狀。』又問：『眾生界是有量的嗎？』回答說：『眾生界的量如同佛界的量。』又問：『眾生界的量有處所嗎？』回答說：『眾生界的量是不可思議的。』又問：『眾生界的相狀是有住處的嗎？』

【English Translation】 English version: 'Even with great adornment, the mind does not perceive the appearance of adornment.' At that time, the Bodhisattva Mahasattva Manjushri said to Sariputra: 'Yes, yes, as you have said. Although one initiates great adornment for all sentient beings, the mind does not constantly perceive the appearance of sentient beings; although one initiates great adornment for all sentient beings, the realm of sentient beings neither increases nor decreases. Suppose one Buddha dwells in the world, whether for one kalpa or more than one kalpa, in such a Buddha-world there are countless Buddhas like the sands of the Ganges River. Each of these Buddhas, whether dwelling for one kalpa or more than one kalpa, day and night, without ceasing to teach the Dharma, each liberating countless sentient beings like the sands of the Ganges River, all entering Nirvana, yet the realm of sentient beings neither increases nor decreases. Even in the Buddha-worlds of the ten directions, it is the same. Each Buddha teaches and transforms, each liberating countless sentient beings like the sands of the Ganges River, all entering Nirvana, yet the realm of sentient beings neither increases nor decreases. Why is this so? Because the fixed form of sentient beings is unattainable, therefore the realm of sentient beings neither increases nor decreases.' Sariputra then asked Manjushri: 'If the realm of sentient beings neither increases nor decreases, why do Bodhisattvas seek Anuttara-samyak-sambodhi (supreme perfect enlightenment) for all sentient beings and constantly teach the Dharma?' Manjushri said to the Buddha: 'If all sentient beings are of empty form, then there would be no Bodhisattvas seeking Anuttara-samyak-sambodhi, nor would there be sentient beings for whom to teach the Dharma. Why is this so? Because in the Dharma I teach, there is not a single Dharma that can be grasped.' At that time, the Buddha said to Manjushri: 'If there are no sentient beings, how can one speak of sentient beings and the realm of sentient beings?' Manjushri said: 'The appearance of the realm of sentient beings is like the appearance of the realm of Buddhas.' He further asked: 'Is the realm of sentient beings measurable?' He answered: 'The measure of the realm of sentient beings is like the measure of the realm of Buddhas.' He further asked: 'Does the measure of the realm of sentient beings have a location?' He answered: 'The measure of the realm of sentient beings is inconceivable.' He further asked: 'Does the appearance of the realm of sentient beings have a dwelling place?'

答曰：「眾生無住，猶如空住。」

佛告文殊師利：「如是修般若波羅蜜時，當云何住般若波羅蜜？」

文殊師利言：「以不住法為住般若波羅蜜。」

佛復問文殊師利：「云何不住法名住般若波羅蜜？」

文殊師利言：「以無住相即住般若波羅蜜。」

佛復告文殊師利：「如是住般若波羅蜜時，是諸善根云何增長？云何損減？」

文殊師利言：「若能如是住般若波羅蜜，于諸善根無增無減，於一切法亦無增無減，是般若波羅蜜性相亦無增無減。世尊！如是修般若波羅蜜，則不捨凡夫法亦不取賢聖法。何以故？般若波羅蜜不見有法可取可舍。如是修般若波羅蜜，亦不見涅槃可樂、生死可厭。何以故？不見生死況復厭離，不見涅槃何況樂著。如是修般若波羅蜜，不見垢惱可舍亦不見功德可取，於一切法心無增減。何以故？不見法界有增減故。世尊！若能如是，是名修般若波羅蜜。世尊！不見諸法有生有滅，是修般若波羅蜜。世尊！不見諸法有增有減，是修般若波羅蜜。世尊！心無悕取，不見法相有可取者，是修般若波羅蜜。世尊！不見好醜、不生高下、不作取捨。何以故？法無好醜，離諸相故，法無高下，等法性故，法無取捨，住實際故。是修般若波羅蜜。」

佛告文殊師

【現代漢語翻譯】現代漢語譯本答道：『眾生沒有固定的居所，就像虛空一樣沒有居所。』佛陀告訴文殊師利（Manjusri，菩薩名）：『像這樣修習般若波羅蜜（Prajnaparamita，智慧的完美）時，應當如何安住于般若波羅蜜呢？』文殊師利說：『以不住于任何法為安住于般若波羅蜜。』佛陀又問文殊師利：『如何不住于任何法卻稱為安住于般若波羅蜜呢？』文殊師利說：『以沒有安住的相狀即是安住于般若波羅蜜。』佛陀又告訴文殊師利：『像這樣安住于般若波羅蜜時，這些善根如何增長？又如何損減呢？』文殊師利說：『如果能夠像這樣安住于般若波羅蜜，對於各種善根既沒有增長也沒有損減，對於一切法也沒有增長也沒有損減，這般若波羅蜜的自性與相狀也沒有增長也沒有損減。世尊！像這樣修習般若波羅蜜，就不會捨棄凡夫的法，也不會執取賢聖的法。為什麼呢？因為般若波羅蜜不見有任何法可以執取或捨棄。像這樣修習般若波羅蜜，也不會覺得涅槃（Nirvana，解脫）是可喜的，生死是可厭的。為什麼呢？因為不見有生死，又怎麼會厭離呢？不見有涅槃，又怎麼會執著呢？像這樣修習般若波羅蜜，不見有垢染煩惱可以捨棄，也不見有功德可以執取，對於一切法，心中沒有增減。為什麼呢？因為不見法界（Dharmadhatu，一切法的總稱）有增減的緣故。世尊！如果能夠這樣，就稱為修習般若波羅蜜。世尊！不見諸法有生有滅，這就是修習般若波羅蜜。世尊！不見諸法有增有減，這就是修習般若波羅蜜。世尊！心中沒有希求執取，不見法相有任何可以執取的，這就是修習般若波羅蜜。世尊！不見好壞美醜，不生高下之見，不作取捨之念。為什麼呢？因為法沒有好壞美醜，遠離一切相狀的緣故；法沒有高下，因為法性平等；法沒有取捨，因為安住于實際的緣故。這就是修習般若波羅蜜。』佛陀告訴文殊師利：

【English Translation】 English version He replied, 'Sentient beings have no fixed abode, just like dwelling in emptiness.' The Buddha said to Manjusri (Manjusri, a Bodhisattva): 'When practicing Prajnaparamita (Prajnaparamita, the perfection of wisdom) in this way, how should one abide in Prajnaparamita?' Manjusri said, 'To abide in Prajnaparamita is to abide without abiding in any dharma (law, phenomenon).' The Buddha again asked Manjusri, 'How is it that not abiding in any dharma is called abiding in Prajnaparamita?' Manjusri said, 'To abide in Prajnaparamita is to abide without the appearance of abiding.' The Buddha again said to Manjusri, 'When abiding in Prajnaparamita in this way, how do these roots of goodness increase? And how do they decrease?' Manjusri said, 'If one can abide in Prajnaparamita in this way, there is neither increase nor decrease in any roots of goodness, nor is there increase or decrease in any dharma, nor is there increase or decrease in the nature and appearance of Prajnaparamita. World Honored One! Practicing Prajnaparamita in this way, one neither abandons the dharma of ordinary beings nor grasps the dharma of the wise and holy. Why? Because Prajnaparamita does not see any dharma that can be grasped or abandoned. Practicing Prajnaparamita in this way, one also does not find Nirvana (Nirvana, liberation) to be desirable, nor Samsara (Samsara, cycle of birth and death) to be repulsive. Why? Because one does not see Samsara, how can one be repulsed by it? Not seeing Nirvana, how can one be attached to it? Practicing Prajnaparamita in this way, one does not see defilements to be abandoned, nor does one see merits to be grasped, and in regard to all dharmas, the mind has neither increase nor decrease. Why? Because one does not see any increase or decrease in the Dharmadhatu (Dharmadhatu, the realm of all dharmas). World Honored One! If one can do this, it is called practicing Prajnaparamita. World Honored One! Not seeing that dharmas have arising or ceasing, this is practicing Prajnaparamita. World Honored One! Not seeing that dharmas have increase or decrease, this is practicing Prajnaparamita. World Honored One! The mind has no desire to grasp, and not seeing any dharma that can be grasped, this is practicing Prajnaparamita. World Honored One! Not seeing good or bad, not giving rise to high or low, not making grasping or abandoning. Why? Because dharma has no good or bad, being apart from all appearances; dharma has no high or low, because the nature of dharma is equal; dharma has no grasping or abandoning, because it abides in reality. This is practicing Prajnaparamita.' The Buddha said to Manjusri:

利：「是諸佛法得不勝乎？」

文殊師利言：「我不見諸法有勝如相。如來自覺一切法空，是可證知。」

佛告文殊師利：「如是如是。如來正覺自證空法。」

文殊師利白佛言：「世尊！是空法中當有勝如而可得耶？」

佛言：「善哉善哉。文殊師利！如汝所說是真法乎？」謂文殊師利言：「阿耨多羅是名佛法。」

文殊師利言：「如佛所說，阿耨多羅是名佛法。何以故？無法可得名阿耨多羅。」文殊師利言：「如是修般若波羅蜜，不名法器，非化凡夫法、亦非佛法、非增長法，是修般若波羅蜜。複次世尊！修般若波羅蜜時，不見有法可分別思惟。」

佛告文殊師利：「汝于佛法不思惟耶？」

文殊師利言：「不也。世尊。如我思惟，不見佛法，亦不可分別：是凡夫法、是聲聞法、是辟支佛法，如是名為無上佛法。複次修般若波羅蜜時，不見凡夫相、不見佛法相、不見諸法有決定相，是為修般若波羅蜜。複次修般若波羅蜜時，不見欲界、不見色界、不見無色界、不見寂滅界。何以故？不見有法，是盡滅相，是修般若波羅蜜。複次修般若波羅蜜時，不見作恩者、不見報恩者，思惟二相心無分別，是修般若波羅蜜。複次修般若波羅蜜時，不見般若波羅蜜。複次修般若波羅蜜

【現代漢語翻譯】現代漢語譯本利：『這些佛法難道不是最殊勝的嗎？』文殊師利（Manjusri，菩薩名，代表智慧）說：『我沒有看到諸法有殊勝的相狀。如來（Tathagata，佛的稱號）自己覺悟到一切法皆空，這是可以證知的。』佛告訴文殊師利：『是這樣的，是這樣的。如來真正覺悟到自己證得空法。』文殊師利對佛說：『世尊！在這空法中，難道會有殊勝之處可以獲得嗎？』佛說：『善哉，善哉。文殊師利！你所說的難道不是真理嗎？』佛對文殊師利說：『阿耨多羅（Anuttara，無上）就是佛法。』文殊師利說：『如佛所說，阿耨多羅就是佛法。為什麼呢？因為沒有法可以獲得，才稱為阿耨多羅。』文殊師利說：『像這樣修習般若波羅蜜（Prajnaparamita，智慧到彼岸），不稱為法器，不是教化凡夫的法，也不是佛法，不是增長的法，這才是修習般若波羅蜜。再者，世尊！修習般若波羅蜜時，不認為有法可以分別思量。』佛告訴文殊師利：『你難道不思量佛法嗎？』文殊師利說：『不是的，世尊。依我思量，沒有看到佛法，也不可分別：這是凡夫的法，這是聲聞（Sravaka，聽聞佛法而修行的人）的法，這是辟支佛（Pratyekabuddha，獨自覺悟的人）的法，這樣才稱為無上佛法。再者，修習般若波羅蜜時，不見到凡夫的相，不見到佛法的相，不見到諸法有決定的相，這才是修習般若波羅蜜。再者，修習般若波羅蜜時，不見到欲界（Kamadhatu，眾生有慾望的境界），不見到色界（Rupadhatu，眾生有物質的境界），不見到無色界（Arupadhatu，眾生沒有物質的境界），不見到寂滅界（Nirvana，涅槃，解脫的境界）。為什麼呢？因為沒有看到有法，是盡滅的相，這才是修習般若波羅蜜。再者，修習般若波羅蜜時，不見到施恩者，不見到報恩者，思量這兩種相，心中沒有分別，這才是修習般若波羅蜜。再者，修習般若波羅蜜時，不見到般若波羅蜜。再者，修習般若波羅蜜

【English Translation】 English version Li: 'Are these Buddha-dharmas not the most supreme?' Manjusri (a Bodhisattva representing wisdom) said: 'I do not see any dharma having a supreme characteristic. The Tathagata (an epithet of the Buddha) is self-enlightened to the emptiness of all dharmas, which is knowable.' The Buddha told Manjusri: 'It is so, it is so. The Tathagata is truly enlightened to the self-realized emptiness of dharmas.' Manjusri said to the Buddha: 'World Honored One! In this emptiness of dharma, could there be any supremacy to be attained?' The Buddha said: 'Excellent, excellent. Manjusri! Is what you say not the true dharma?' The Buddha said to Manjusri: 'Anuttara (supreme) is called the Buddha-dharma.' Manjusri said: 'As the Buddha said, Anuttara is called the Buddha-dharma. Why? Because there is no dharma to be attained, hence it is called Anuttara.' Manjusri said: 'Practicing Prajnaparamita (perfection of wisdom) in this way is not called a vessel of dharma, it is not a dharma to teach ordinary beings, nor is it the Buddha-dharma, nor is it a dharma of growth; this is practicing Prajnaparamita. Furthermore, World Honored One! When practicing Prajnaparamita, one does not perceive any dharma that can be distinguished and contemplated.' The Buddha asked Manjusri: 'Do you not contemplate the Buddha-dharma?' Manjusri said: 'No, World Honored One. As I contemplate, I do not see the Buddha-dharma, nor can it be distinguished: this is the dharma of ordinary beings, this is the dharma of Sravakas (disciples who hear the teachings), this is the dharma of Pratyekabuddhas (those who attain enlightenment on their own); this is called the supreme Buddha-dharma. Furthermore, when practicing Prajnaparamita, one does not see the characteristics of ordinary beings, does not see the characteristics of the Buddha-dharma, does not see any definite characteristics of all dharmas; this is practicing Prajnaparamita. Furthermore, when practicing Prajnaparamita, one does not see the Kamadhatu (desire realm), does not see the Rupadhatu (form realm), does not see the Arupadhatu (formless realm), does not see Nirvana (the realm of cessation). Why? Because one does not see any dharma, which is the characteristic of cessation; this is practicing Prajnaparamita. Furthermore, when practicing Prajnaparamita, one does not see the giver of kindness, does not see the receiver of kindness, contemplating these two characteristics, the mind has no discrimination; this is practicing Prajnaparamita. Furthermore, when practicing Prajnaparamita, one does not see Prajnaparamita. Furthermore, when practicing Prajnaparamita

時，不見是佛法可取、不見是凡夫法可舍，是修般若波羅蜜。複次修般若波羅蜜時，不見凡夫法可滅、亦不見佛法而心證知，是修般若波羅蜜。」

佛告文殊師利：「善哉善哉。汝能如是善說甚深般若波羅蜜相，是諸菩薩摩訶薩所學法印，乃至聲聞緣覺學無學人亦當不離是印而修道果。」佛告文殊師利：「若人得聞是法不驚不畏者，不從千佛所種諸善根，乃至百千萬億佛所久殖德本，乃能於是甚深般若波羅蜜不驚不怖。」

文殊師利白佛言：「世尊！我今更說般若波羅蜜義。」

佛言：「便說。」

「世尊！修般若波羅蜜時，不見法是應住是不應住，亦不見境界可取捨相。何以故？如諸如來不見一切法境界相故，乃至不見諸佛境界，況取聲聞緣覺凡夫境界。不取思議相亦不取不思議相，不見諸法有若干相，自證空法不可思議，如是菩薩摩訶薩皆已供養無量百千萬億諸佛種諸善根，乃能於是甚深般若波羅蜜不驚不怖。複次修行般若波羅蜜時，不見縛不見解，而於凡夫乃至三乘不見差別相，是修般若波羅蜜。」

佛告文殊師利：「汝已供養幾所諸佛？」

文殊師利言：「我及諸佛如幻化相，不見供養及與受者。」

佛告文殊師利：「汝今可不住佛乘耶？」

文殊師利言

【現代漢語翻譯】現代漢語譯本：

當時，（修行者）不認為有佛法可以執取，也不認為有凡夫法可以捨棄，這就是在修習般若波羅蜜（智慧到彼岸）。進一步說，修習般若波羅蜜時，不認為有凡夫法可以滅除，也不認為有佛法可以通過心證悟，這就是在修習般若波羅蜜。

佛陀告訴文殊師利（智慧第一的菩薩）說：『說得好啊，說得好啊！你能夠如此善巧地闡述甚深般若波羅蜜的實相，這是諸位菩薩摩訶薩（大菩薩）所學習的法印，乃至聲聞（聽聞佛法而悟道者）、緣覺（通過自身觀察而悟道者）這些有學和無學的人，也應當不離這個法印而修習道果。』佛陀告訴文殊師利說：『如果有人聽聞這個法而不感到驚恐畏懼，那不是隻在千佛那裡種下善根，乃至在百千萬億佛那裡長期積累功德，才能對這甚深般若波羅蜜不驚不怖。』

文殊師利對佛陀說：『世尊！我現在再來說說般若波羅蜜的含義。』

佛陀說：『說吧。』

『世尊！修習般若波羅蜜時，不認為法有應該安住或不應該安住的，也不認為境界有可以執取或捨棄的相狀。為什麼呢？因為諸如來（佛陀）不見一切法的境界相，乃至不見諸佛的境界，更何況執取聲聞、緣覺、凡夫的境界呢？不執取思議的相，也不執取不思議的相，不見諸法有各種各樣的相狀，自己證悟空性之法不可思議。像這樣的菩薩摩訶薩，都已供養過無量百千萬億諸佛，種下各種善根，才能對這甚深般若波羅蜜不驚不怖。進一步說，修行般若波羅蜜時，不見束縛，不見解脫，對於凡夫乃至三乘（聲聞乘、緣覺乘、菩薩乘）不見差別相，這就是在修習般若波羅蜜。』

佛陀告訴文殊師利說：『你已經供養過多少諸佛了？』

文殊師利說：『我和諸佛都如幻化之相，不見有供養者和受供養者。』

佛陀告訴文殊師利說：『你現在可以不住于佛乘嗎？』

文殊師利說：

【English Translation】 English version:

At that time, (the practitioner) does not see that there is any Buddha-dharma to grasp, nor does he see that there is any mundane-dharma to abandon; this is practicing Prajna Paramita (Perfection of Wisdom). Furthermore, when practicing Prajna Paramita, one does not see that there is any mundane-dharma to extinguish, nor does one see that there is any Buddha-dharma to realize through the mind; this is practicing Prajna Paramita.

The Buddha said to Manjushri (Bodhisattva of great wisdom): 'Excellent, excellent! You are able to so skillfully explain the true nature of the profound Prajna Paramita. This is the Dharma seal that all Bodhisattva Mahasattvas (great Bodhisattvas) learn, and even those who are Shravakas (hearers of the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), both learners and non-learners, should not depart from this seal while cultivating the path and its fruits.' The Buddha said to Manjushri: 'If a person hears this Dharma and is not startled or afraid, it is not just from planting roots of goodness with a thousand Buddhas, but from cultivating virtues for a long time with hundreds of thousands of millions of Buddhas that one can be unafraid and unstartled by this profound Prajna Paramita.'

Manjushri said to the Buddha: 'World Honored One! I will now further explain the meaning of Prajna Paramita.'

The Buddha said: 'Please do.'

'World Honored One! When practicing Prajna Paramita, one does not see that there is any Dharma that should be dwelled in or not dwelled in, nor does one see that there are any aspects of realms that can be grasped or abandoned. Why is this so? Because the Tathagatas (Buddhas) do not see the aspects of any realms of all Dharmas, not even the realms of the Buddhas, let alone grasping the realms of Shravakas, Pratyekabuddhas, or ordinary beings. One does not grasp the aspect of what is conceivable, nor does one grasp the aspect of what is inconceivable. One does not see that Dharmas have various aspects. One realizes for oneself that the Dharma of emptiness is inconceivable. Such Bodhisattva Mahasattvas have all made offerings to countless hundreds of thousands of millions of Buddhas and planted various roots of goodness, and thus they are able to be unafraid and unstartled by this profound Prajna Paramita. Furthermore, when practicing Prajna Paramita, one does not see bondage, nor does one see liberation, and one does not see any difference between ordinary beings and the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana); this is practicing Prajna Paramita.'

The Buddha said to Manjushri: 'How many Buddhas have you already made offerings to?'

Manjushri said: 'I and all the Buddhas are like illusions, and there is no seeing of the giver of offerings or the receiver of offerings.'

The Buddha said to Manjushri: 'Can you now not abide in the Buddha vehicle?'

Manjushri said:

：「如我思惟不見一法，云何當得住于佛乘？」

佛言：「文殊師利！汝不得佛乘乎？」

文殊師利言：「如佛乘者但有名字，非可得亦不可見，我云何得？」

佛言：「文殊師利！汝得無礙智乎？」

文殊師利言：「我即無礙，云何以無礙而得無礙？」

佛言：「汝坐道場乎？」

文殊師利言：「一切如來不坐道場，我今云何獨坐道場？何以故？現見諸法住實際故。」

佛言：「云何名實際？」

文殊師利言：「身見等是實際。」

佛言：「云何身見是實際？」

文殊師利言：「身見如相，非實非不實、不來不去，亦身非身，是名實際。」

舍利弗白佛言：「世尊！若於斯義諦了決定，是名菩薩摩訶薩。何以故？能聞如是甚深般若波羅蜜相，心不驚不怖不沒不悔」

彌勒菩薩白佛言：「世尊！得聞如是般若波羅蜜，具足法相，是即近於佛坐。何以故？如來現覺此法相故。」

文殊師利白佛言：「世尊！得聞甚深般若波羅蜜，能不驚不怖不沒不悔，當知此人即是見佛。」

爾時復有無相優婆夷，白佛言：「世尊！凡夫法、聲聞法、辟支佛法、佛法，是諸法皆無相，是故於所從聞般若波羅蜜，皆不驚不怖不沒不悔。何以故？一

【現代漢語翻譯】現代漢語譯本：『如果我思索觀察，卻找不到任何一個法，我如何才能安住于佛乘呢？』佛說：『文殊師利（Manjusri，菩薩名）！你難道沒有得到佛乘嗎？』文殊師利說：『所謂的佛乘，只是一個名稱而已，既不可得，也不可見，我如何能得到呢？』佛說：『文殊師利！你得到了無礙智嗎？』文殊師利說：『我本身就是無礙的，又如何以無礙去得到無礙呢？』佛說：『你坐在菩提道場嗎？』文殊師利說：『一切如來（Tathagata，佛的稱號）都不坐在菩提道場，我今天又怎麼會獨自坐在菩提道場呢？為什麼呢？因為我現見一切諸法都安住于實際的真理。』佛說：『什麼叫做實際？』文殊師利說：『身見等就是實際。』佛說：『為什麼說身見是實際？』文殊師利說：『身見就像一個現象，它既不是真實的，也不是不真實的，它不來不去，既是身又非身，這就叫做實際。』舍利弗（Sariputra，佛陀十大弟子之一）對佛說：『世尊！如果能對這個義理徹底明白和決定，這個人就叫做菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。為什麼呢？因為他能聽聞如此甚深的般若波羅蜜（Prajnaparamita，智慧到彼岸）的實相，心中不會驚慌、不會恐懼、不會沮喪、不會後悔。』彌勒菩薩（Maitreya，未來佛）對佛說：『世尊！能夠聽聞如此的般若波羅蜜，並且具足法相，這個人就接近於佛的座位了。為什麼呢？因為如來（Tathagata）已經覺悟了這種法相。』文殊師利對佛說：『世尊！能夠聽聞甚深的般若波羅蜜，並且不驚慌、不恐懼、不沮喪、不後悔，應當知道這個人就是見到了佛。』這時，又有一位無相優婆夷（Upasika，女居士），對佛說：『世尊！凡夫法、聲聞法（Sravaka-yana，小乘法）、辟支佛法（Pratyekabuddha-yana，緣覺乘）、佛法，這些法都是無相的，所以從所聽聞的般若波羅蜜，都不會驚慌、不會恐懼、不會沮喪、不會後悔。為什麼呢？因為一切法都是一相。』

【English Translation】 English version: 'If I contemplate and do not see a single dharma, how can I abide in the Buddha-vehicle?' The Buddha said, 'Manjusri! Have you not attained the Buddha-vehicle?' Manjusri said, 'The so-called Buddha-vehicle is just a name; it is neither attainable nor visible. How can I attain it?' The Buddha said, 'Manjusri! Have you attained unobstructed wisdom?' Manjusri said, 'I am already unobstructed; how can I use unobstructedness to attain unobstructedness?' The Buddha said, 'Do you sit at the Bodhi-mandala (place of enlightenment)?' Manjusri said, 'All Tathagatas do not sit at the Bodhi-mandala. How could I sit alone at the Bodhi-mandala today? Why? Because I see that all dharmas abide in the actual truth.' The Buddha said, 'What is called the actual truth?' Manjusri said, 'The view of self and so on is the actual truth.' The Buddha said, 'How is the view of self the actual truth?' Manjusri said, 'The view of self is like an appearance; it is neither real nor unreal, it neither comes nor goes, it is both self and not-self. This is called the actual truth.' Sariputra said to the Buddha, 'World Honored One! If one thoroughly understands and is decisive about this meaning, that person is called a Bodhisattva-Mahasattva. Why? Because they can hear the profound aspect of Prajnaparamita without being startled, frightened, depressed, or regretful.' Maitreya Bodhisattva said to the Buddha, 'World Honored One! Having heard such Prajnaparamita and possessing the characteristics of the Dharma, one is close to the seat of the Buddha. Why? Because the Tathagata has realized this characteristic of the Dharma.' Manjusri said to the Buddha, 'World Honored One! Having heard the profound Prajnaparamita and not being startled, frightened, depressed, or regretful, know that this person has seen the Buddha.' At that time, there was also a formless Upasika who said to the Buddha, 'World Honored One! The dharma of ordinary beings, the dharma of Sravakas, the dharma of Pratyekabuddhas, and the dharma of Buddhas—all these dharmas are formless. Therefore, upon hearing Prajnaparamita, one is not startled, frightened, depressed, or regretful. Why? Because all dharmas are of one form.'

切諸法本無相故。」

佛告舍利弗：「善男子善女人若聞如是甚深般若波羅蜜，心得決定，不驚不怖不沒不悔，當知是人即住不退轉地。若人聞是甚深般若波羅蜜不驚不怖，信樂聽受歡欣不厭，是即具足檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜，亦能為他顯示分別如說修行。」

佛告文殊師利：「汝觀何義，為得阿耨多羅三藐三菩提？住阿耨多羅三藐三菩提？」

文殊師利言：「我無得阿耨多羅三藐三菩提。我不住佛乘，云何當得阿耨多羅三藐三菩提？如我所說即菩提相。」

佛贊文殊師利言：「善哉善哉。汝能於是甚深法中巧說斯義。汝于先佛久種善根，以無相法凈修梵行。」

文殊師利言：「若見有相則言無相，我今不見有相亦不見無相，云何而言以無相法凈修梵行？」

佛告文殊師利：「汝見聲聞戒耶？」

答曰：「見。」

佛言：「汝云何見？」

文殊師利言：「我不作凡夫見、不作聖人見，不作學見、不作無學見，不作大見、不作小見，不作調伏見、不作不調伏見，非見非不見。」

舍利弗語文殊師利言：「汝今如是觀聲聞乘，若觀佛乘當復云何？」

文殊師利言：「不見菩薩法，不見修行菩提及證

【現代漢語翻譯】現代漢語譯本：一切諸法，其本性皆無自性，故無相。

佛陀告訴舍利弗：『善男子、善女人，如果聽聞如此甚深的般若波羅蜜（prajnaparamita，智慧的完美），內心能夠堅定，不驚慌、不恐懼、不沮喪、不後悔，應當知道這個人已經安住于不退轉的地位。如果有人聽聞這甚深的般若波羅蜜，不驚慌、不恐懼，信受歡喜，不感到厭倦，這個人就具足了檀波羅蜜（danaparamita，佈施的完美）、尸波羅蜜（silaparamita，持戒的完美）、羼提波羅蜜（ksantiparamita，忍辱的完美）、毗梨耶波羅蜜（viryaparamita，精進的完美）、禪波羅蜜（dhyanaparamita，禪定的完美）、般若波羅蜜，並且能夠為他人開示、分別，如所說的那樣修行。』

佛陀告訴文殊師利：『你觀察什麼意義，而能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）？安住于阿耨多羅三藐三菩提？』

文殊師利說：『我沒有證得阿耨多羅三藐三菩提。我不執著于佛乘，又怎麼能證得阿耨多羅三藐三菩提呢？我所說的就是菩提的實相。』

佛陀讚歎文殊師利說：『善哉善哉！你能夠在這甚深的法中巧妙地闡述這個意義。你於過去的諸佛那裡早已種下善根，以無相之法清凈地修持梵行。』

文殊師利說：『如果見到有相，就說無相。我現在既不見有相，也不見無相，又怎麼能說以無相之法清凈地修持梵行呢？』

佛陀告訴文殊師利：『你見到聲聞戒嗎？』

回答說：『見到。』

佛陀說：『你如何見到？』

文殊師利說：『我不以凡夫的見解去看，不以聖人的見解去看，不以有學的見解去看，不以無學的見解去看，不以大的見解去看，不以小的見解去看，不以調伏的見解去看，不以不調伏的見解去看，既非見也非不見。』

舍利弗對文殊師利說：『你現在這樣觀察聲聞乘，如果觀察佛乘又會如何呢？』

文殊師利說：『我既不見菩薩法，也不見修行菩提以及證得菩提。』

【English Translation】 English version: Because all dharmas are fundamentally without characteristics.

The Buddha said to Sariputra, 'Good man, good woman, if upon hearing such profound Prajnaparamita (perfection of wisdom), their minds become firm, without being startled, frightened, depressed, or regretful, know that this person dwells in the stage of non-retrogression. If a person hears this profound Prajnaparamita without being startled or frightened, believing, joyfully accepting, and not being weary, they have fulfilled the Danaparamita (perfection of giving), Silaparamita (perfection of morality), Ksantiparamita (perfection of patience), Viryaparamita (perfection of vigor), Dhyanaparamita (perfection of meditation), and Prajnaparamita, and can also explain and teach others, practicing as taught.'

The Buddha said to Manjusri, 'What meaning do you observe, that you attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? And dwell in Anuttara-samyak-sambodhi?'

Manjusri said, 'I have not attained Anuttara-samyak-sambodhi. I do not abide in the Buddha Vehicle, how then could I attain Anuttara-samyak-sambodhi? What I have spoken is the characteristic of Bodhi.'

The Buddha praised Manjusri, saying, 'Excellent, excellent! You are able to skillfully explain this meaning in this profound Dharma. You have long planted good roots with the past Buddhas, and have purely cultivated Brahma-conduct with the Dharma of no-characteristics.'

Manjusri said, 'If one sees characteristics, then one speaks of no-characteristics. Now I see neither characteristics nor no-characteristics, how can it be said that I purely cultivate Brahma-conduct with the Dharma of no-characteristics?'

The Buddha said to Manjusri, 'Do you see the Sravaka precepts?'

He replied, 'I see.'

The Buddha said, 'How do you see?'

Manjusri said, 'I do not see with the view of an ordinary person, nor with the view of a sage, nor with the view of a learner, nor with the view of one who has completed learning, nor with the view of great, nor with the view of small, nor with the view of tamed, nor with the view of untamed, neither seeing nor not seeing.'

Sariputra said to Manjusri, 'Now that you observe the Sravaka Vehicle in this way, how would you observe the Buddha Vehicle?'

Manjusri said, 'I see neither the Bodhisattva Dharma, nor the practice of Bodhi, nor the attainment of Bodhi.'

菩提者。」

舍利弗語文殊師利言：「云何名佛？云何觀佛？」

文殊師利言：「云何為我？」

舍利弗言：「我者但有名字，名字相空。」

文殊師利言：「如是如是。如我但有名字，佛亦但有名字；名字相空即是菩提，不以名字而求菩提。菩提之相無言無說。何以故？言說、菩提二俱空故。複次舍利弗！汝問云何名佛、云何觀佛者，不生不滅、不來不去、非名非相，是名為佛。如自觀身實相，觀佛亦然，唯有智者乃能知耳，是名觀佛。」

大寶積經卷第一百一十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十六

梁三藏曼陀羅仙譯文殊師利說般若會第四十六之二

爾時舍利弗白佛言：「世尊！如文殊師利所說般若波羅蜜，非初學菩薩所能了知。」

文殊師利言：「非但初學菩薩所不能知，及諸二乘所作已辦者亦未能了知。如是說法無能知者。何以故？菩提之相實無有法而可知故。無見無聞、無得無念、無生無滅、無說無聽，如是菩提性相空寂，無證無知、無形無相，云何當有得菩提者？」

舍利弗語文殊師利言：「佛於法界不證阿耨多羅三藐三菩提耶？」

文殊師利言：「不也。舍利弗！何以故？世尊即

【現代漢語翻譯】現代漢語譯本『菩提』是什麼？」舍利弗問文殊師利說：『什麼是佛？如何觀佛？』文殊師利反問道：『什麼是「我」？』舍利弗回答說：『「我」只是一個名字，名字的本質是空無。』文殊師利說：『是的，是的。正如「我」只是一個名字，佛也只是一個名字；名字的本質是空無，這就是菩提，不能通過名字來尋求菩提。菩提的本質是無法用言語表達的。為什麼呢？因為言語和菩提都是空無的。』『再者，舍利弗！你問什麼是佛，如何觀佛，佛是不生不滅、不來不去、非名非相的，這才是佛。如同觀察自身實相一樣，觀察佛也是如此，只有智者才能明白，這才是觀佛。』

《大寶積經》卷第一百一十五大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第一百一十六

梁三藏曼陀羅仙譯《文殊師利說般若會》第四十六之二

這時，舍利弗對佛說：『世尊！像文殊師利所說的般若波羅蜜（prajnaparamita，智慧的完美），不是初學菩薩所能理解的。』文殊師利說：『不僅初學菩薩不能理解，就連那些已經成就的二乘（sravaka and pratyekabuddha，聲聞和緣覺）也無法理解。這樣的說法是無人能理解的。為什麼呢？因為菩提的本質實際上沒有任何法可以被認知。它無見無聞、無得無念、無生無滅、無說無聽，菩提的自性是空寂的，無證無知、無形無相，怎麼會有得到菩提的人呢？』舍利弗問文殊師利說：『佛在法界（dharmadhatu，法界）中沒有證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）嗎？』文殊師利說：『不是的，舍利弗！為什麼呢？世尊即是法界，法界即是世尊，法界與世尊不是兩個不同的實體。』

【English Translation】 English version 'What is Bodhi?' Sariputra asked Manjusri, 'What is a Buddha? How does one contemplate a Buddha?' Manjusri asked in return, 'What is 「I」?' Sariputra replied, '「I」 is merely a name, and the essence of a name is emptiness.' Manjusri said, 'So it is, so it is. Just as 「I」 is merely a name, so too is Buddha merely a name; the essence of a name is emptiness, and that is Bodhi. One does not seek Bodhi through names. The nature of Bodhi is beyond words and speech. Why? Because both words and Bodhi are empty.' 'Furthermore, Sariputra! As for your question about what is a Buddha and how to contemplate a Buddha, a Buddha is neither born nor dies, neither comes nor goes, is neither name nor form. This is what is called a Buddha. Just as one contemplates the true nature of oneself, so too is the contemplation of a Buddha. Only the wise can understand this, and this is called contemplating a Buddha.'

The Maharatnakuta Sutra, Scroll 115 Taisho Tripitaka Vol. 11, No. 0310, The Maharatnakuta Sutra

The Maharatnakuta Sutra, Scroll 116

Translated by Tripitaka Master Mandalasena of Liang, The Forty-sixth of the Manjusri's Discourse on Prajna

At that time, Sariputra said to the Buddha, 'World Honored One! The Prajnaparamita (perfection of wisdom) as spoken by Manjusri is not something that a newly practicing Bodhisattva can understand.' Manjusri said, 'Not only can newly practicing Bodhisattvas not understand it, but even those who have accomplished the two vehicles (sravaka and pratyekabuddha) cannot understand it. Such a teaching is beyond anyone's understanding. Why? Because the nature of Bodhi is such that there is actually no dharma that can be known. It is without seeing, without hearing, without attainment, without thought, without birth, without death, without speaking, without listening. The nature of Bodhi is empty and still, without proof, without knowledge, without form, without appearance. How then can there be anyone who attains Bodhi?' Sariputra asked Manjusri, 'Does the Buddha not attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) in the Dharmadhatu (realm of dharma)?' Manjusri said, 'No, Sariputra! Why? The World Honored One is the Dharmadhatu, and the Dharmadhatu is the World Honored One. The Dharmadhatu and the World Honored One are not two separate entities.'

是法界。若以法界證法界者，即是諍論。舍利弗！法界之相即是菩提。何以故？是法界中無眾生相故，一切法空故。一切法空即是菩提，無二無分別故。舍利弗！無分別中則無知者，若無知者即無言無說，無言說相即非有非無、非知非不知。一切諸法亦復如是。何以故？一切諸法不見處所，決定性故。如逆罪相不可思議。何以故？諸法實相不可壞故。如是逆罪亦無本性，不生天上不墮地獄亦不入涅槃。何以故？一切業緣皆住實際，不來不去、非因果非不因果。何以故？法界無邊，無前無後故。是故舍利弗！若見犯重比丘不墮地獄、清凈行者不入涅槃。如是比丘，非應供非不應供、非盡漏非不盡漏。何以故？于諸法中住平等故。」

舍利弗言：「云何名不退法忍？」

文殊師利言：「不見少法有生滅相，名不退法忍。」

舍利弗言：「云何複名不調比丘？」

文殊師利言：「漏盡阿羅漢是名不調。何以故？諸結已盡更無所調，故名不調。若過心行名為凡夫。何以故？凡夫眾生不順法界，是故名過。」

舍利弗言：「善哉善哉。汝今為我善解漏盡阿羅漢義。」

文殊師利言：「如是如是。我即漏盡真阿羅漢。何以故？斷求聲聞欲及辟支佛欲，以是因緣故，名漏盡得阿羅漢。」

【現代漢語翻譯】現代漢語譯本：『這就是法界（Dharmadhatu，宇宙萬法的本性）。如果用對法界的理解來證明法界，那就是爭論。舍利弗（Sariputra，佛陀的十大弟子之一）！法界的真實面貌就是菩提（Bodhi，覺悟）。為什麼呢？因為法界中沒有眾生的表象，一切法都是空性的。一切法空性就是菩提，沒有二元對立和分別。舍利弗！在沒有分別的狀態中就沒有知者，如果沒有知者，就沒有言語和表達，沒有言語表達的表象，就既非有也非無，既非知也非不知。一切諸法也是如此。為什麼呢？因為一切諸法都找不到確定的處所，具有決定性的緣故。就像逆罪（Anantarika-karma，五種極惡的罪行）的表象不可思議一樣。為什麼呢？因為諸法的真實本性是不可破壞的。像這樣的逆罪也沒有自性，不會生到天上，也不會墮入地獄，也不會進入涅槃（Nirvana，解脫）。為什麼呢？因為一切業緣都安住于實際，不來不去，非因非果，也非不因果。為什麼呢？因為法界無邊無際，沒有前也沒有後。所以，舍利弗！如果看到犯了重罪的比丘不會墮入地獄，清凈修行的人不會進入涅槃。這樣的比丘，既非應供養也非不應供養，既非漏盡也非不漏盡。為什麼呢？因為在一切法中安住于平等。』

舍利弗問：『什麼叫做不退轉法忍（Avivartika-ksanti，不退轉的忍辱）？』

文殊師利（Manjusri，智慧的象徵）回答說：『看不到任何法有生滅的表象，就叫做不退轉法忍。』

舍利弗問：『什麼又叫做不調比丘？』

文殊師利回答說：『漏盡的阿羅漢（Arhat，已斷除煩惱的聖者）就叫做不調。為什麼呢？因為所有的煩惱都已斷盡，不再需要調伏，所以叫做不調。如果超越了心念的活動，就叫做凡夫。為什麼呢？因為凡夫眾生不順應法界，所以叫做超越。』

舍利弗說：『太好了，太好了。您現在為我很好地解釋了漏盡阿羅漢的含義。』

文殊師利說：『是的，是的。我就是漏盡的真阿羅漢。為什麼呢？因為斷除了追求聲聞（Sravaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）的慾望，因為這個緣故，叫做漏盡，證得阿羅漢。』

【English Translation】 English version: 'This is the Dharmadhatu (the realm of all phenomena). If one uses the understanding of Dharmadhatu to prove Dharmadhatu, that is contention. Sariputra (one of the ten great disciples of the Buddha)! The true nature of Dharmadhatu is Bodhi (enlightenment). Why? Because in Dharmadhatu there is no appearance of sentient beings, all dharmas are empty. The emptiness of all dharmas is Bodhi, without duality or discrimination. Sariputra! In the state of non-discrimination, there is no knower; if there is no knower, there is no speech or expression; without the appearance of speech or expression, it is neither existent nor non-existent, neither knowing nor not-knowing. All dharmas are also like this. Why? Because all dharmas cannot be found in a fixed place, they have a definitive nature. Just like the appearance of Anantarika-karma (the five heinous crimes) is inconceivable. Why? Because the true nature of all dharmas is indestructible. Such Anantarika-karma also has no self-nature, it will not be born in heaven, nor will it fall into hell, nor will it enter Nirvana (liberation). Why? Because all karmic conditions abide in reality, neither coming nor going, neither cause nor effect, nor non-cause and non-effect. Why? Because the Dharmadhatu is boundless, without beginning or end. Therefore, Sariputra! If one sees a monk who has committed serious offenses not falling into hell, and a pure practitioner not entering Nirvana. Such a monk is neither worthy of offerings nor unworthy of offerings, neither with outflows exhausted nor without outflows exhausted. Why? Because in all dharmas, one abides in equality.'

Sariputra asked: 'What is called the non-retrogressive forbearance of Dharma (Avivartika-ksanti)?'

Manjusri (the symbol of wisdom) replied: 'Not seeing any dharma with the appearance of arising and ceasing is called the non-retrogressive forbearance of Dharma.'

Sariputra asked: 'What is also called an untamed monk?'

Manjusri replied: 'An Arhat (a saint who has eradicated afflictions) whose outflows are exhausted is called untamed. Why? Because all afflictions have been exhausted, there is no need for further taming, therefore it is called untamed. If one transcends the activity of the mind, it is called an ordinary person. Why? Because ordinary beings do not accord with the Dharmadhatu, therefore it is called transcendence.'

Sariputra said: 'Excellent, excellent. You have now explained the meaning of an Arhat whose outflows are exhausted very well for me.'

Manjusri said: 'Yes, yes. I am a true Arhat whose outflows are exhausted. Why? Because I have cut off the desire for being a Sravaka (a hearer of the Dharma) and a Pratyekabuddha (a solitary enlightened one), for this reason, it is called outflows exhausted, attaining Arhatship.'

佛告文殊師利：「諸菩薩等坐道場時，覺悟阿耨多羅三藐三菩提不？」

文殊師利言：「菩薩坐于道場，無有覺悟阿耨多羅三藐三菩提。何以故？如菩提相，無有少法而可得者，名阿耨多羅三藐三菩提。無相菩提，誰能坐者亦無起者。以是因緣，不見菩薩坐于道場，亦不覺證阿耨多羅三藐三菩提。」

文殊師利白佛言：「世尊！菩提即五逆，五逆即菩提。何以故？菩提、五逆無二相故。無覺無覺者、無見無見者、無知無知者、無分別無分別者，如是之相名為菩提。見五逆相亦復如是，若言見有菩提而取證者，當知此輩即是增上慢人。」

爾時世尊告文殊師利：「汝言我是如來，亦謂我為如來乎？」

文殊師利言：「不也。世尊！我不謂如來為如來耶。無有如相可名為如，亦無如來智慧知于如。何以故？如來及智無二相故。空為如來，但有名字，我當云何謂是如來？」

佛告文殊師利：「汝疑如來耶？」

文殊師利言：「不也。世尊！我觀如來無決定性，無生無滅，故無所疑。」

佛告文殊師利：「汝今不謂如來出現於世耶？」

文殊師利言：「若有如來出現世者，一切法界亦應出現。」

佛告文殊師利：「汝謂恒沙諸佛入涅槃耶？」

文殊師利言：

【現代漢語翻譯】現代漢語譯本佛陀告訴文殊師利：『諸位菩薩在道場打坐時，能覺悟無上正等正覺（阿耨多羅三藐三菩提）嗎？』文殊師利回答說：『菩薩在道場打坐，並無覺悟無上正等正覺（阿耨多羅三藐三菩提）這回事。為什麼呢？因為菩提的實相，沒有任何可以執取的法，這才能稱為無上正等正覺（阿耨多羅三藐三菩提）。無相的菩提，誰能說有坐下，又有起身呢？因為這個緣故，我看不見菩薩在道場打坐，也看不見他們覺悟證得無上正等正覺（阿耨多羅三藐三菩提）。』文殊師利對佛說：『世尊！菩提就是五逆（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），五逆就是菩提。為什麼呢？因為菩提和五逆沒有兩種不同的相。沒有覺悟和被覺悟者，沒有看見和被看見者，沒有知和被知者，沒有分別和被分別者，這樣的相才稱為菩提。看見五逆的相也是如此。如果說看見有菩提而想要去證得，應當知道這些人就是增上慢人。』這時，世尊告訴文殊師利：『你說我是如來，也認為我就是如來嗎？』文殊師利回答說：『不是的，世尊！我並不認為如來就是如來。因為沒有一個如的相可以稱為如，也沒有如來的智慧可以知道如。為什麼呢？因為如來和智慧沒有兩種不同的相。空才是如來，只是一個名字而已，我怎麼能說這就是如來呢？』佛陀告訴文殊師利：『你懷疑如來嗎？』文殊師利回答說：『不是的，世尊！我觀察如來沒有決定不變的性質，沒有生也沒有滅，所以沒有什麼可懷疑的。』佛陀告訴文殊師利：『你現在不認為如來會出現在世間嗎？』文殊師利回答說：『如果有如來出現在世間，那麼一切法界也應該出現。』佛陀告訴文殊師利：『你認為像恒河沙一樣多的諸佛都入涅槃了嗎？』文殊師利回答說：

【English Translation】 English version The Buddha said to Manjushri: 'When Bodhisattvas sit in the Bodhimanda (place of enlightenment), do they awaken to Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Manjushri replied: 'When Bodhisattvas sit in the Bodhimanda, there is no awakening to Anuttara-samyak-sambodhi. Why? Because the nature of Bodhi is such that there is no dharma (phenomenon) that can be grasped, and this is called Anuttara-samyak-sambodhi. With formless Bodhi, who can say there is sitting or rising? For this reason, I do not see Bodhisattvas sitting in the Bodhimanda, nor do I see them awakening to and realizing Anuttara-samyak-sambodhi.' Manjushri said to the Buddha: 'World Honored One! Bodhi is the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), and the five heinous crimes are Bodhi. Why? Because Bodhi and the five heinous crimes have no two different forms. There is no one who awakens and no one who is awakened, no one who sees and no one who is seen, no one who knows and no one who is known, no one who distinguishes and no one who is distinguished. Such a form is called Bodhi. Seeing the form of the five heinous crimes is also like this. If one says that they see Bodhi and seek to attain it, know that such people are arrogant.' At that time, the World Honored One said to Manjushri: 'You say that I am Tathagata (Thus Come One), do you also consider me to be Tathagata?' Manjushri replied: 'No, World Honored One! I do not consider Tathagata to be Tathagata. Because there is no form of 'thus' that can be called 'thus,' nor is there the wisdom of Tathagata that can know 'thus.' Why? Because Tathagata and wisdom have no two different forms. Emptiness is Tathagata, it is just a name, how can I say that this is Tathagata?' The Buddha said to Manjushri: 'Do you doubt Tathagata?' Manjushri replied: 'No, World Honored One! I observe that Tathagata has no fixed nature, no birth and no death, therefore there is nothing to doubt.' The Buddha said to Manjushri: 'Do you not now believe that Tathagata appears in the world?' Manjushri replied: 'If Tathagata appears in the world, then all the Dharmadhatu (realm of phenomena) should also appear.' The Buddha said to Manjushri: 'Do you believe that the Buddhas as numerous as the sands of the Ganges have entered Nirvana?' Manjushri replied:

「諸佛一相不可思議。」

佛語文殊師利：「如是如是。佛是一相不思議相。」

文殊師利白佛言：「世尊！佛今住世耶？」

佛語文殊師利：「如是如是。」

文殊師利言：「若佛住世，恒沙諸佛亦應住世。何以故？一切諸佛皆同一相不思議相，不思議相者無生無滅。若未來諸佛出興於世，一切諸佛亦皆出世。何以故？不思議中無過去未來現在相，但眾生取著謂有出世、謂佛滅度。」

佛語文殊師利：「此是如來、阿羅漢、阿鞞跋致菩薩所解。何以故？是三種人聞甚深法，能不誹謗亦不讚嘆。」文殊師利白佛言：「世尊！如是不思議，誰當誹謗？誰當讚歎？」

佛告文殊師利：「如來不思議，凡夫亦不思議。」

文殊師利白佛言：「世尊！凡夫亦不思議耶？」

佛言：「亦不思議。何以故？一切心相皆不思議。」

文殊師利言：「若如是說如來不思議、凡夫亦不思議。今無數諸佛求于涅槃，徒自疲勞。何以故？不思議法即是涅槃，等無異故。」文殊師利言：「如是凡夫不思議、諸佛不思議。若善男子善女人久習善根近善知識，乃能了知。」

佛告文殊師利：「汝欲使如來於諸眾生為最勝耶？」

文殊師利言：「我欲使如來於諸眾生為最第一，

【現代漢語翻譯】現代漢語譯本『諸佛的法相是同一的，不可思議。』佛對文殊師利說：『是的，是的。佛的法相是同一的，不可思議的法相。』文殊師利對佛說：『世尊！佛現在住世嗎？』佛對文殊師利說：『是的，是的。』文殊師利說：『如果佛住世，那麼像恒河沙數一樣多的諸佛也應該住世。為什麼呢？因為一切諸佛都具有同一的不可思議的法相，而不可思議的法相是無生無滅的。如果未來諸佛出現於世，那麼一切諸佛也都同時出現於世。為什麼呢？因為在不可思議的境界中，沒有過去、未來、現在的分別，只是眾生執著于有佛出世，或者認為佛已經滅度。』佛對文殊師利說：『這是如來（Tathagata，佛的稱號）、阿羅漢（Arhat，已斷除煩惱的聖者）、阿鞞跋致菩薩（Avaivartika Bodhisattva，不退轉菩薩）所能理解的。為什麼呢？因為這三種人聽聞甚深的佛法，既不會誹謗也不會讚歎。』文殊師利對佛說：『世尊！像這樣不可思議的境界，誰會誹謗？誰會讚歎呢？』佛告訴文殊師利：『如來是不可思議的，凡夫也是不可思議的。』文殊師利對佛說：『世尊！凡夫也是不可思議的嗎？』佛說：『也是不可思議的。為什麼呢？因為一切心相都是不可思議的。』文殊師利說：『如果像這樣說如來不可思議，凡夫也不可思議，那麼現在無數的諸佛爲了追求涅槃（Nirvana，解脫的境界）而徒勞地自我疲憊。為什麼呢？因為不可思議的法就是涅槃，兩者是等同沒有差別的。』文殊師利說：『像這樣凡夫不可思議，諸佛也不可思議。如果善男子善女人長期修習善根，親近善知識，才能瞭解這個道理。』佛告訴文殊師利：『你想要使如來在一切眾生中成為最殊勝的嗎？』文殊師利說：『我想要使如來在一切眾生中成為最第一的，』

【English Translation】 English version 'The characteristics of all Buddhas are the same and inconceivable.' The Buddha said to Manjushri: 'Yes, yes. The characteristic of a Buddha is the same, an inconceivable characteristic.' Manjushri said to the Buddha: 'World Honored One! Does the Buddha dwell in the world now?' The Buddha said to Manjushri: 'Yes, yes.' Manjushri said: 'If the Buddha dwells in the world, then Buddhas as numerous as the sands of the Ganges should also dwell in the world. Why? Because all Buddhas have the same inconceivable characteristic, and the inconceivable characteristic is without birth and without death. If future Buddhas appear in the world, then all Buddhas also appear in the world. Why? Because in the inconceivable realm, there is no past, future, or present. It is only that sentient beings cling to the idea of a Buddha appearing in the world or think that the Buddha has passed into Nirvana.' The Buddha said to Manjushri: 'This is understood by the Tathagata (Buddha's title), Arhat (one who has attained enlightenment), and Avaivartika Bodhisattva (non-regressing Bodhisattva). Why? Because these three types of people, upon hearing the profound Dharma, neither slander nor praise it.' Manjushri said to the Buddha: 'World Honored One! Such an inconceivable realm, who would slander it? Who would praise it?' The Buddha told Manjushri: 'The Tathagata is inconceivable, and ordinary beings are also inconceivable.' Manjushri said to the Buddha: 'World Honored One! Are ordinary beings also inconceivable?' The Buddha said: 'They are also inconceivable. Why? Because all mental phenomena are inconceivable.' Manjushri said: 'If it is said that the Tathagata is inconceivable and ordinary beings are also inconceivable, then the countless Buddhas who now seek Nirvana (liberation) are just tiring themselves out in vain. Why? Because the inconceivable Dharma is Nirvana, and they are equal without difference.' Manjushri said: 'Thus, ordinary beings are inconceivable, and Buddhas are inconceivable. If a good man or good woman has long cultivated good roots and is close to a good teacher, then they can understand this principle.' The Buddha said to Manjushri: 'Do you want to make the Tathagata the most supreme among all sentient beings?' Manjushri said: 'I want to make the Tathagata the foremost among all sentient beings,'

但眾生相亦不可得。」

佛言：「汝欲使如來得不思議法耶？」

文殊師利言：「欲使如來得不思議法，而於諸法無成就者。」

佛告文殊師利：「欲使如來說法教化耶？」

文殊師利白佛言：「欲使如來說法教化，而是說及聽者皆不可得。何以故？住法界故。法界、眾生無差別相。」

佛告文殊師利：「汝欲使如來為無上福田耶？」

文殊師利言：「如來是無盡福田、是無盡相，無盡相即無上福田。非福田非不福田，是名福田。無有明闇生滅等相，是名福田。若能如是解福田相，深殖善種亦無增無減。」

佛告文殊師利：「云何殖種不增不減？」

文殊師利言：「福田之相不可思議，若人于中如法修善亦不可思議，如是殖種名無增無減，亦是無上最勝福田。」

爾時大地以佛神力六種振動，現無常相。一萬六千人皆得無生法忍，七百比丘、三千優婆塞、四萬億優婆夷、六千億那由他六慾諸天遠塵離垢，于諸法中得法眼凈。

爾時阿難從坐而起，偏袒右肩右膝著地，白佛言：「世尊！何因緣故，如是大地六種振動？」

佛告阿難：「我說福田無差別相，故現斯瑞。往昔諸佛亦於此處作如是說福田之相利益眾生，一切世界六種振動。」

舍

【現代漢語翻譯】現代漢語譯本『但眾生的表象也是不可得的。』佛陀說：『你想要讓如來獲得不可思議的法嗎？』文殊師利（Manjusri，菩薩名，代表智慧）說：『想要讓如來獲得不可思議的法，但對於一切法，如來並沒有成就。』佛陀告訴文殊師利：『你想要讓如來說法教化嗎？』文殊師利對佛陀說：『想要讓如來說法教化，但是說法的人和聽法的人都是不可得的。為什麼呢？因為安住於法界（Dharmadhatu，宇宙萬法的本體）的緣故。法界和眾生沒有差別相。』佛陀告訴文殊師利：『你想要讓如來成為無上的福田嗎？』文殊師利說：『如來是無盡的福田，是無盡的表象，無盡的表象就是無上的福田。非福田也非不是福田，這叫做福田。沒有光明和黑暗、生和滅等表象，這叫做福田。如果能夠這樣理解福田的表象，深深地種下善的種子，也不會增加也不會減少。』佛陀告訴文殊師利：『如何種下種子而不增加也不減少呢？』文殊師利說：『福田的表象是不可思議的，如果有人在其中如法修行善事，也是不可思議的，這樣種下種子叫做不增加也不減少，也是無上最殊勝的福田。』這時，大地因為佛陀的神力而發生六種震動，顯現出無常的表象。一萬六千人都獲得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟），七百比丘、三千優婆塞（upasaka，在家男居士）、四萬億優婆夷（upasika，在家女居士）、六千億那由他（nayuta，數量單位）六慾諸天（Kama-deva，欲界天神）遠離塵垢，在一切法中獲得了法眼凈（Dharma-caksu，能見真理的智慧）。這時，阿難（Ananda，佛陀的十大弟子之一，以多聞第一著稱）從座位上站起來，袒露右肩，右膝跪地，對佛陀說：『世尊！是什麼因緣，使得大地發生這樣的六種震動？』佛陀告訴阿難：『我說福田沒有差別相，所以顯現出這樣的祥瑞。過去諸佛也在這裡這樣說福田的表象，利益眾生，一切世界都發生六種震動。』舍利弗（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）...

【English Translation】 English version 'But the appearance of sentient beings is also unattainable.' The Buddha said, 'Do you wish to enable the Tathagata (如來, Thus Come One, an epithet of the Buddha) to attain inconceivable Dharma (法, the teachings of the Buddha)?' Manjusri (文殊師利, a Bodhisattva representing wisdom) said, 'I wish to enable the Tathagata to attain inconceivable Dharma, but regarding all Dharmas, the Tathagata has no attainment.' The Buddha said to Manjusri, 'Do you wish to enable the Tathagata to preach and teach?' Manjusri said to the Buddha, 'I wish to enable the Tathagata to preach and teach, but both the speaker and the listener are unattainable. Why? Because of abiding in the Dharmadhatu (法界, the realm of Dharma). The Dharmadhatu and sentient beings have no different appearances.' The Buddha said to Manjusri, 'Do you wish to enable the Tathagata to be the supreme field of merit?' Manjusri said, 'The Tathagata is an inexhaustible field of merit, is an inexhaustible appearance, and the inexhaustible appearance is the supreme field of merit. It is neither a field of merit nor not a field of merit; this is called a field of merit. There are no appearances of light and darkness, birth and death, etc.; this is called a field of merit. If one can understand the appearance of the field of merit in this way, deeply planting good seeds will neither increase nor decrease.' The Buddha said to Manjusri, 'How does planting seeds not increase or decrease?' Manjusri said, 'The appearance of the field of merit is inconceivable. If a person cultivates good deeds within it according to the Dharma, it is also inconceivable. Planting seeds in this way is called neither increasing nor decreasing, and it is also the supreme and most excellent field of merit.' At that time, the earth shook in six ways due to the Buddha's divine power, manifesting the appearance of impermanence. Sixteen thousand people all attained the Anutpattika-dharma-ksanti (無生法忍, the acceptance of the non-arising of all dharmas), seven hundred Bhikkhus (比丘, Buddhist monks), three thousand Upasakas (優婆塞, male lay devotees), forty trillion Upasikas (優婆夷, female lay devotees), and six thousand trillion nayutas (那由他, a large number) of the six desire heavens (六慾諸天, deities of the desire realm) were freed from defilements, and in all Dharmas, they attained the Dharma-caksu (法眼凈, the pure eye of Dharma). At that time, Ananda (阿難, one of the Buddha's ten great disciples, known for his great memory) rose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha, 'World Honored One! What is the cause and condition that the earth shakes in six ways like this?' The Buddha said to Ananda, 'I spoke of the field of merit having no different appearances, therefore this auspicious sign appears. In the past, all Buddhas also spoke of the appearance of the field of merit here, benefiting sentient beings, and all worlds shook in six ways.' Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom)...

利弗白佛言：「世尊！文殊師利是不可思議。何以故？所說法相不可思議。」

佛告文殊師利：「如是如是。如舍利弗言，汝之所說實不思議。」

文殊師利白佛言：「世尊！不思議不可說，思議亦不可說，如是思議不思議性俱不可說。一切聲相非思議亦非不可思議。」

佛言：「汝入不思議三昧耶？」

文殊師利言：「不也。世尊！我即不思議。不見有心能思議者，云何而言入不思議三昧，我初發心欲入是定，而今思惟實無心相而入三昧。如人學射久習則巧，后雖無心，以久習故箭發皆中。我亦如是，初學不思議三昧繫心一緣，若久習成就，更無心想恒與定俱。」

舍利弗語文殊師利言：「更有勝妙寂滅定不？」

文殊師利言：「若有不思議定者，汝可問言更有寂滅定不？如我意解，不可思議定尚不可得，云何問有寂滅定乎？」

舍利弗言：「不思議定不可得耶？」

文殊師利言：「思議定者是可得相，不思議定者不可得相。一切眾生實成就不思議定。何以故？一切心相即非心故，是名不思議定。是故一切眾生相及不思議三昧相等無分別。」

佛贊文殊師利言：「善哉善哉。汝于諸佛久殖善根凈修梵行，乃能演說甚深三昧。汝今安住如是般若波羅蜜中？」

【現代漢語翻譯】現代漢語譯本：舍利弗（Śāriputra）對佛說：『世尊！文殊師利（Mañjuśrī）真是不可思議。為什麼呢？因為他所說的法相是不可思議的。』佛告訴文殊師利：『是的，是的。正如舍利弗所說，你所說的確實不可思議。』文殊師利對佛說：『世尊！不可思議是不可說的，思議也是不可說的，這樣思議和不可思議的性質都是不可說的。一切聲音的現象既不是思議也不是不可思議。』佛問：『你進入了不可思議三昧（samādhi）了嗎？』文殊師利說：『沒有。世尊！我本身就是不可思議的。我沒有看到有能思議的心，怎麼能說進入不可思議三昧呢？我最初發心想要進入這個禪定，但現在思考，實際上沒有一個心相可以進入三昧。就像一個人學射箭，練習久了就熟練了，之後即使沒有刻意的心，因為長久練習的緣故，箭發出去都能射中。我也是這樣，最初學習不可思議三昧時，將心專注於一個目標，如果長久練習成就了，就沒有了心念，恒常與禪定同在。』舍利弗問文殊師利：『還有比這更殊勝的寂滅定（nirodha-samāpatti）嗎？』文殊師利說：『如果有不可思議的禪定，你就可以問是否有寂滅定。依我的理解，不可思議的禪定尚且不可得，怎麼能問是否有寂滅定呢？』舍利弗問：『不可思議的禪定是不可得的嗎？』文殊師利說：『思議的禪定是可得的現象，不可思議的禪定是不可得的現象。一切眾生實際上都成就了不可思議的禪定。為什麼呢？因為一切心相都不是真實的心，這叫做不可思議的禪定。所以一切眾生的現象和不可思議三昧的現象都是沒有分別的。』佛讚歎文殊師利說：『說得好啊，說得好啊。你于諸佛處久植善根，清凈修行，才能演說如此甚深的禪定。你現在安住在這樣的般若波羅蜜（prajñāpāramitā）中嗎？』

【English Translation】 English version: Śāriputra said to the Buddha, 'World Honored One! Mañjuśrī is truly inconceivable. Why is that? Because the Dharma characteristics he speaks of are inconceivable.' The Buddha said to Mañjuśrī, 'It is so, it is so. As Śāriputra said, what you speak of is indeed inconceivable.' Mañjuśrī said to the Buddha, 'World Honored One! The inconceivable is unspeakable, and the conceivable is also unspeakable. Thus, the nature of both the conceivable and the inconceivable is unspeakable. All phenomena of sound are neither conceivable nor inconceivable.' The Buddha asked, 'Have you entered the inconceivable samādhi?' Mañjuśrī replied, 'No, World Honored One! I myself am inconceivable. I do not see a mind that can conceive, so how can it be said that I have entered the inconceivable samādhi? When I first aspired to enter this concentration, I thought that there is actually no mind-aspect to enter samādhi. It is like a person learning archery, who becomes skilled through long practice. Later, even without conscious intention, the arrows will hit the target because of long practice. It is the same with me. When I first learned the inconceivable samādhi, I focused my mind on one point. If I practice long enough, I will achieve it, and there will be no more thoughts, and I will always be in samādhi.' Śāriputra asked Mañjuśrī, 'Is there a more sublime nirodha-samāpatti (cessation attainment)?' Mañjuśrī said, 'If there is an inconceivable samādhi, you can ask if there is a nirodha-samāpatti. As I understand it, the inconceivable samādhi is not attainable, so how can you ask if there is a nirodha-samāpatti?' Śāriputra asked, 'Is the inconceivable samādhi unattainable?' Mañjuśrī said, 'The conceivable samādhi is an attainable phenomenon, while the inconceivable samādhi is an unattainable phenomenon. All sentient beings have actually achieved the inconceivable samādhi. Why is that? Because all mind-aspects are not the true mind, and this is called the inconceivable samādhi. Therefore, the phenomena of all sentient beings and the phenomena of the inconceivable samādhi are without distinction.' The Buddha praised Mañjuśrī, saying, 'Excellent, excellent. You have long planted good roots with all the Buddhas and have cultivated pure conduct, and thus you are able to expound such profound samādhi. Are you now abiding in such prajñāpāramitā (perfection of wisdom)?'

文殊師利言：「若我住般若波羅蜜中能作是說，即是有想、便住我想。若住有想、我想中者，般若波羅蜜便有處所。般若波羅蜜若住于無，亦是我想亦名處所。離此二處住無所住，如諸佛住，安處寂滅非思議境界。如是不思議，名般若波羅蜜住處。般若波羅蜜處，一切法無相、一切法無作。般若波羅蜜即不思議，不思議即法界，法界即無相，無相即不思議，不思議即般若波羅蜜。般若波羅蜜即法界，無二無別。無二無別即法界，法界即無相，無相即般若波羅蜜界。般若波羅蜜界即不思議界，不思議界即無生無滅界，無生無滅界即不思議界。」文殊師利言：「如來界及我界即不二相。如是修般若波羅蜜者，則不求菩提。何以故？菩提相離，即是般若波羅蜜故。世尊！若知我相而不可著，無知無著，是佛所知不可思議。無知無著即佛所知。何以故？知體本性無所有相，云何能轉法界？若知本性無體無著者，即名無物。若無有物，是無處所、無依無住，無依無住即無生無滅，無生無滅即是有為無為功德。若如是知，則無心想。無心想者，云何當知有為無為功德？無知即不思議，不思議者是佛所知，亦無取無不取，不見三世去來等相，不取生滅及諸起作，亦不斷不常。如是知者是名正智、不思議智，如虛空無此無彼不

【現代漢語翻譯】現代漢語譯本文殊師利菩薩說：『如果我住在般若波羅蜜（智慧的完美）中，並且這樣說，那就是有念頭，就住在有念頭中。如果住在有念頭、有念頭中，般若波羅蜜就會有處所。般若波羅蜜如果住在無，也是有念頭，也叫做處所。離開這兩個處所，住在無所住，就像諸佛所住，安住在寂滅、不可思議的境界。像這樣不可思議，就叫做般若波羅蜜的住處。般若波羅蜜的處所，一切法無相、一切法無作。般若波羅蜜就是不可思議，不可思議就是法界（宇宙的真實本質），法界就是無相，無相就是不可思議，不可思議就是般若波羅蜜。般若波羅蜜就是法界，沒有二，沒有分別。沒有二，沒有分別就是法界，法界就是無相，無相就是般若波羅蜜界。般若波羅蜜界就是不可思議界，不可思議界就是無生無滅界，無生無滅界就是不可思議界。』文殊師利菩薩說：『如來界（佛的境界）和我的境界沒有二相。像這樣修般若波羅蜜的人，就不會追求菩提（覺悟）。為什麼呢？菩提的相是分離的，就是般若波羅蜜的緣故。世尊！如果知道我的相而不可執著，無知無執著，這是佛所知道的不可思議。無知無執著就是佛所知道的。為什麼呢？知道本體的本性是無所有的相，怎麼能轉變法界呢？如果知道本性無體無執著，就叫做無物。如果沒有物，就是無處所、無依無住，無依無住就是無生無滅，無生無滅就是有為（因緣和合的事物）無為（非因緣和合的事物）的功德。如果像這樣知道，就沒有心念。沒有心念的人，怎麼會知道有為無為的功德呢？無知就是不可思議，不可思議就是佛所知道的，也沒有取也沒有不取，不見三世（過去、現在、未來）的去來等相，不取生滅以及各種起作，也不斷也不常。像這樣知道就叫做正智、不可思議智，就像虛空沒有此也沒有彼。』

【English Translation】 English version Manjushri said: 'If I dwell in Prajna Paramita (perfection of wisdom) and say this, it is having a thought, and dwelling in that thought. If dwelling in having a thought, in that thought, then Prajna Paramita has a place. If Prajna Paramita dwells in non-existence, it is also a thought, also called a place. Leaving these two places, dwelling in no dwelling, like the Buddhas dwell, abiding in stillness, a realm beyond comprehension. Such incomprehensibility is called the dwelling place of Prajna Paramita. The place of Prajna Paramita is where all dharmas (phenomena) are without characteristics, all dharmas are without action. Prajna Paramita is incomprehensible, incomprehensibility is the Dharmadhatu (the realm of reality), the Dharmadhatu is without characteristics, without characteristics is incomprehensible, incomprehensibility is Prajna Paramita. Prajna Paramita is the Dharmadhatu, without duality, without distinction. Without duality, without distinction is the Dharmadhatu, the Dharmadhatu is without characteristics, without characteristics is the realm of Prajna Paramita. The realm of Prajna Paramita is the realm of incomprehensibility, the realm of incomprehensibility is the realm of no birth and no death, the realm of no birth and no death is the realm of incomprehensibility.' Manjushri said: 'The realm of the Tathagata (Buddha) and my realm are not two different aspects. One who cultivates Prajna Paramita in this way does not seek Bodhi (enlightenment). Why? Because the aspect of Bodhi is separate, it is because of Prajna Paramita. World Honored One! If one knows my aspect and does not cling to it, without knowing and without clinging, this is the incomprehensible knowledge of the Buddha. Without knowing and without clinging is the knowledge of the Buddha. Why? Because knowing the essence of the nature is without any aspect, how can one transform the Dharmadhatu? If one knows that the nature is without essence and without clinging, it is called no-thing. If there is no thing, it is without place, without reliance, without dwelling, without reliance and without dwelling is without birth and without death, without birth and without death is the merit of conditioned (arisen from causes) and unconditioned (not arisen from causes). If one knows this way, there is no thought. How can one without thought know the merit of conditioned and unconditioned? Without knowing is incomprehensible, incomprehensibility is the knowledge of the Buddha, there is neither grasping nor non-grasping, not seeing the aspects of coming and going in the three times (past, present, future), not grasping birth and death and all actions, neither constant nor discontinuous. Knowing this way is called right wisdom, incomprehensible wisdom, like space, neither this nor that.'

可比類，無好惡、無等等、無相無貌。」

佛告文殊師利：「若如是知，名不退智。」

文殊師利言：「無作智名不退智。猶如金礦先加錘打方知好惡，若不治打無能知者。不退智相亦復如是，要行境界不念不著、無起無作、具足不動、不生不滅，爾乃顯現。」

爾時佛告文殊師利言：「如諸如來自說己智，誰當能信？」

文殊師利言：「如是智者，非涅槃法、非生死法，是寂滅行、是無動行，不斷貪慾瞋恚愚癡亦非不斷。何以故？無盡無滅、不離生死亦非不離、不修道非不修道，作是解者名為正信。」

佛告文殊師利言：「善哉善哉。如汝所說，深解斯義。」

爾時摩訶迦葉白佛言：「世尊！于當來世若說如是甚深正法，誰能信解如聞受行？」

佛告迦葉：「今此會中比丘、比丘尼、優婆塞、優婆夷得聞此經者，如是人等於未來世，若聞是法必能信解，于甚深般若波羅蜜乃能讀誦信解受持，亦能為他人分別演說。譬如長者失摩尼寶憂愁苦惱，后若還得心甚歡喜。如是迦葉！比丘、比丘尼、優婆塞、優婆夷等亦復如是，有信樂心，若不聞法則生苦惱；若得聞時信解受持，常樂讀誦甚大歡喜。當知此人即是見佛，亦即親近供養諸佛。」

佛告迦葉：「譬如忉利天上波

【現代漢語翻譯】現代漢語譯本：『可以比擬，沒有好惡，沒有同等，沒有相狀沒有外貌。』佛告訴文殊師利：『如果像這樣理解，就叫做不退轉的智慧。』文殊師利說：『無作的智慧叫做不退轉的智慧。就像金礦，先要經過錘打才能知道好壞，如果不經過冶煉錘打，就沒有人能夠知道。不退轉的智慧的相狀也是這樣，一定要在修行境界中不執著、不起念、不造作，具足不動搖、不生不滅，這樣才能顯現出來。』這時，佛告訴文殊師利說：『像諸佛如來自己所說的智慧，誰能夠相信呢？』文殊師利說：『這樣的智慧，不是涅槃的法，也不是生死的法，是寂滅的修行，是無動的修行，不是斷絕貪慾、嗔恚、愚癡，也不是不斷絕。為什麼呢？因為它無盡無滅，不離生死也不是不離，不修道也不是不修道，這樣理解的就叫做正信。』佛告訴文殊師利說：『說得好啊，說得好啊。就像你所說的，深刻理解了這個道理。』這時，摩訶迦葉對佛說：『世尊！在未來的世間，如果有人說這樣甚深的佛法，誰能夠像聽聞一樣相信理解並修行呢？』佛告訴迦葉：『現在這個法會中的比丘、比丘尼、優婆塞、優婆夷，如果聽到這部經，這樣的人在未來世，如果聽到這個法必定能夠相信理解，對於甚深的般若波羅蜜能夠讀誦、相信、理解、受持，也能夠為他人分別演說。譬如長者丟失了摩尼寶珠，憂愁苦惱，後來如果又得到，心裡會非常歡喜。就像這樣，迦葉！比丘、比丘尼、優婆塞、優婆夷等也是這樣，有信樂的心，如果沒有聽到佛法就會產生苦惱；如果能夠聽到佛法，相信理解並受持，常常喜歡讀誦，會非常歡喜。應當知道這個人就是見到了佛，也就是親近供養了諸佛。』佛告訴迦葉：『譬如忉利天上的波』

【English Translation】 English version: 'It can be compared, without likes or dislikes, without equals, without form or appearance.' The Buddha told Manjushri, 'If one understands in this way, it is called non-retrogressing wisdom.' Manjushri said, 'Wisdom without action is called non-retrogressing wisdom. Just like a gold mine, only after being hammered can one know its quality; if it is not refined and hammered, no one can know. The characteristic of non-retrogressing wisdom is also like this; it must be in the realm of practice, without attachment, without arising thoughts, without action, complete with immovability, without birth or death, only then can it manifest.' At that time, the Buddha told Manjushri, 'Like the wisdom that the Tathagatas themselves speak of, who can believe it?' Manjushri said, 'Such wisdom is neither the Dharma of Nirvana nor the Dharma of Samsara; it is the practice of quiescence, the practice of immovability. It is neither cutting off greed, hatred, and ignorance, nor not cutting them off. Why? Because it is endless and without extinction, not apart from Samsara nor not apart from it, not practicing the path nor not practicing it. One who understands in this way is called having right faith.' The Buddha told Manjushri, 'Excellent, excellent. As you have said, you deeply understand this meaning.' At that time, Mahakasyapa said to the Buddha, 'World Honored One! In the future world, if someone speaks of such profound Dharma, who will be able to believe, understand, and practice it as they have heard?' The Buddha told Kasyapa, 'Those among the Bhikkhus, Bhikkhunis, Upasakas, and Upasikas in this assembly who hear this sutra, such people in the future world, if they hear this Dharma, will surely be able to believe and understand it. They will be able to read, recite, believe, understand, and uphold the profound Prajnaparamita, and also be able to explain and expound it to others. For example, a wealthy person who loses a Mani jewel is worried and distressed; if they later regain it, they will be very happy. Just like this, Kasyapa! Bhikkhus, Bhikkhunis, Upasakas, and Upasikas are also like this; they have a heart of faith and joy. If they do not hear the Dharma, they will feel distressed; if they are able to hear the Dharma, believe, understand, and uphold it, they will always be happy to read and recite it. Know that this person has seen the Buddha, and is also close to and making offerings to all the Buddhas.' The Buddha told Kasyapa, 'For example, the wave on the Trayastrimsa Heaven'

利質多羅樹皰初出時，是中諸天見是樹已皆大歡喜，此樹不久必當開敷。若比丘、比丘尼、優婆塞、優婆夷得聞般若波羅蜜能生信解，亦復如是，此人不久亦當開敷一切佛法。于當來世，有比丘、比丘尼、優婆塞、優婆夷聞般若波羅蜜，信受讀誦心不悔沒，當知是人已從此會聽受是經，亦能為人聚落城邑廣說流佈，當知是人佛所護念。如是甚深般若波羅蜜中，有能信樂心無疑惑者，是善男子善女人於過去諸佛久已修學殖諸善根。譬如有人以手穿珠，忽遇無上真摩尼寶，心大歡喜。當知是人必已曾見。如是迦葉！若善男子善女人修學余法，忽然得聞甚深般若波羅蜜能生歡喜，亦復如是，當知此人已曾聞故。若有眾生得聞甚深般若波羅蜜，心能信受生大歡喜，如是人等亦曾親近無數諸佛，從聞般若波羅蜜已修學故。譬如有人先所遙見城邑聚落，后若聞人讚嘆彼城所有園苑種種池泉花果林樹，男女人民皆可愛樂。是人聞已即大歡喜，更勸令說是城園苑眾好嚴飾，雜花池泉多諸甘果，種種珍妙一切愛樂。是人得聞重甚歡喜，如是之人皆曾見故。若善男子善女人有聞般若波羅蜜，信心聽受能生歡喜，樂聞不厭而更勸說。當知此輩已從文殊師利曾聞如是深般若波羅蜜故。」

迦葉白佛言：「世尊！若將來世善男子善女人得聞

{ "translations": [ "現代漢語譯本：當利質多羅樹（一種樹名）的嫩芽剛長出來時，天上的諸神看到這棵樹都會非常高興，心想這棵樹不久一定會開花。如果比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）聽聞《般若波羅蜜》（智慧到彼岸的法門）后能生起信心和理解，情況也是如此，這個人不久也會開悟一切佛法。在未來世，如果有比丘、比丘尼、優婆塞、優婆夷聽聞《般若波羅蜜》，能夠信受、讀誦，心中沒有悔恨和退縮，應當知道這個人已經在此法會上聽受過這部經典，也能夠為眾人、在村落城鎮廣泛宣說流佈，應當知道這個人受到佛的護念。像這樣甚深的《般若波羅蜜》中，如果有能夠信樂、心中沒有疑惑的人，這個善男子、善女人在過去諸佛那裡早已修學，種下了各種善根。譬如有人用手穿珠子，忽然遇到無上的真摩尼寶（如意寶珠），心中非常歡喜。應當知道這個人必定曾經見過。像這樣，迦葉！如果善男子、善女人修學其他法門，忽然聽聞甚深的《般若波羅蜜》能夠生起歡喜，情況也是如此，應當知道這個人已經曾經聽聞過。如果有眾生聽聞甚深的《般若波羅蜜》，心中能夠信受，生起很大的歡喜，這樣的人也曾經親近過無數諸佛，從聽聞《般若波羅蜜》后就開始修學。譬如有人先前遠遠地看到過城邑村落，後來如果聽到有人讚嘆那個城市的所有園林、各種池塘泉水、花果樹木，以及男女人民都可愛樂。這個人聽了之後就非常歡喜，更加勸說那人講述這個城市的園林、各種美好的裝飾、雜花池塘、眾多的甘甜果實、各種珍奇美妙的一切可愛之物。這個人聽了之後更加歡喜，像這樣的人都是曾經見過的緣故。如果善男子、善女人聽聞《般若波羅蜜》，有信心聽受，能夠生起歡喜，喜歡聽聞而不厭倦，並且更加勸說別人講述。應當知道這些人已經從文殊師利（菩薩名）那裡聽聞過這樣甚深的《般若波羅蜜》的緣故。」， "迦葉對佛說：『世尊！如果未來世的善男子、善女人聽聞'" ], "english_translations": [ "English version: When the sprout of a Lidhara tree (a type of tree) first emerges, the gods in the heavens, upon seeing this tree, are all greatly delighted, thinking that this tree will surely blossom soon. If a Bhikṣu (monk), Bhikṣuṇī (nun), Upāsaka (male lay follower), or Upāsikā (female lay follower) hears the Prajñāpāramitā (the perfection of wisdom) and is able to generate faith and understanding, it is also like this; this person will soon awaken to all the Buddha's teachings. In the future, if there are Bhikṣus, Bhikṣuṇīs, Upāsakas, or Upāsikās who hear the Prajñāpāramitā, are able to accept it with faith, recite it, and have no regret or retreat in their hearts, it should be known that this person has already heard this scripture in this assembly, and is also able to widely proclaim and spread it among the people, in villages and towns. It should be known that this person is protected and remembered by the Buddha. In such a profound Prajñāpāramitā, if there are those who can believe and rejoice, and have no doubts in their hearts, these good men and good women have long cultivated and planted various good roots with the Buddhas of the past. For example, if someone is stringing beads and suddenly encounters an unsurpassed true Mani jewel (wish-fulfilling jewel), their heart is greatly delighted. It should be known that this person must have seen it before. Likewise, Kāśyapa! If a good man or good woman is practicing other teachings, and suddenly hears the profound Prajñāpāramitā and is able to generate joy, it is also like this; it should be known that this person has heard it before. If there are sentient beings who hear the profound Prajñāpāramitā, and their hearts are able to accept it with faith and generate great joy, these people have also been close to countless Buddhas, and have been practicing since hearing the Prajñāpāramitā. For example, if someone has previously seen a city or village from afar, and later hears someone praising that city's gardens, various ponds and springs, flowering and fruit-bearing trees, and that the men and women are all lovely and pleasing. Upon hearing this, the person is very happy and further urges that person to describe the city's gardens, various beautiful decorations, flower-filled ponds, many sweet fruits, and all kinds of precious and wonderful things that are lovely. Upon hearing this, the person is even more delighted, and it is because such people have seen it before. If a good man or good woman hears the Prajñāpāramitā, listens with faith, is able to generate joy, likes to hear it without being tired, and further urges others to speak about it, it should be known that these people have heard such profound Prajñāpāramitā from Mañjuśrī (a Bodhisattva) before.」", "Kāśyapa said to the Buddha, 『World Honored One! If in the future, good men and good women hear』" ] }

是甚深般若波羅蜜信樂聽受，以是相故，當知此人亦於過去佛所曾聞修學。」

文殊師利白佛言：「世尊！佛說諸法無作無相第一寂滅。若善男子善女人有能如是諦了斯義如聞而說，為諸如來之所讚歎不違法相，是即佛說，亦是熾然。般若波羅蜜相，亦名熾然，具足佛法通達實相不可思議。」

佛告文殊師利：「我本行菩薩道時修諸善根，欲住阿鞞跋致地當學般若波羅蜜，欲成阿耨多羅三藐三菩提當學般若波羅蜜。若善男子善女人慾解一切法相，欲知一切眾生心界皆悉同等，當學般若波羅蜜。文殊師利！欲學一切佛法具足無礙當學般若波羅蜜。欲學一切佛成阿耨多羅三藐三菩提時，相好威儀無量法式，當學般若波羅蜜。欲知一切佛不成阿耨多羅三藐三菩提，一切法式及諸威儀，當學般若波羅蜜。何以故？是空法中不見諸佛菩提等故。若善男子善女人慾知如是等相無疑惑者，當學般若波羅蜜。何以故？般若波羅蜜不見諸法若生若滅若垢若凈，是故善男子善女人應作如是學般若波羅蜜。欲知一切法無過去未來現在等相，當學般若波羅蜜。何以故？法界性相無三世故。欲知一切法同入法界心無掛礙，當學般若波羅蜜。欲得三轉十二行法輪，亦自證知而不取著，當學般若波羅蜜。欲得慈心遍覆一切眾生而無限齊，

【現代漢語翻譯】現代漢語譯本：如果有人對甚深般若波羅蜜（paramita，意為「到彼岸」）心生歡喜，樂於聽聞和接受，那麼由此可以知道，這個人過去也曾在佛陀那裡聽聞和修習過。文殊師利（Manjusri，菩薩名）對佛說：『世尊！佛說一切法無造作、無形相，達到第一寂滅的境界。如果善男子、善女人能夠如實理解這個道理，並像聽聞的那樣宣說，就會受到諸佛如來的讚歎，不違背法的實相，這才是佛所說的，也是般若波羅蜜的熾盛顯現。般若波羅蜜的實相，也稱為熾盛，它具足佛法，通達實相，不可思議。』佛告訴文殊師利：『我過去行菩薩道時，修習各種善根，想要安住于阿鞞跋致（avaivartika，不退轉）的境界，應當學習般若波羅蜜；想要成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），應當學習般若波羅蜜。如果善男子、善女人想要了解一切法的實相，想要知道一切眾生的心界都是相同的，應當學習般若波羅蜜。文殊師利！想要學習一切佛法，使其具足無礙，應當學習般若波羅蜜。想要學習一切佛在成就阿耨多羅三藐三菩提時所具有的相好、威儀和無量法式，應當學習般若波羅蜜。想要知道一切佛在沒有成就阿耨多羅三藐三菩提時的一切法式和威儀，應當學習般若波羅蜜。為什麼呢？因為在空性之法中，看不到諸佛的菩提等差別。如果善男子、善女人想要了解這些實相而沒有疑惑，應當學習般若波羅蜜。為什麼呢？因為般若波羅蜜看不到諸法的生滅、垢凈，所以善男子、善女人應當這樣學習般若波羅蜜。想要知道一切法沒有過去、未來、現在等相，應當學習般若波羅蜜。為什麼呢？因為法界的自性沒有三世的分別。想要知道一切法都融入法界，心無掛礙，應當學習般若波羅蜜。想要得到三轉十二行法輪，並且自己證悟而不執著，應當學習般若波羅蜜。想要得到慈心遍覆一切眾生而沒有邊際，

【English Translation】 English version: If someone has faith and joy in listening to and receiving the profound Prajnaparamita (paramita, meaning 'perfection of wisdom' or 'gone beyond'), it should be known that this person has also heard and practiced it in the past with the Buddhas. Manjusri (a Bodhisattva) said to the Buddha, 'World Honored One! The Buddha says that all dharmas are without creation, without form, and reach the first state of quiescence. If a virtuous man or woman can truly understand this meaning and speak it as they have heard, they will be praised by all the Tathagatas (Buddhas), not violating the true nature of dharma. This is what the Buddha speaks, and it is also the blazing manifestation of Prajnaparamita. The true nature of Prajnaparamita is also called blazing, it is complete with the Buddha's teachings, penetrates the true nature, and is inconceivable.' The Buddha told Manjusri, 'When I was practicing the Bodhisattva path, cultivating various roots of goodness, if I wanted to abide in the state of avaivartika (non-retrogression), I should study Prajnaparamita; if I wanted to achieve anuttara-samyak-sambodhi (supreme perfect enlightenment), I should study Prajnaparamita. If a virtuous man or woman wants to understand the true nature of all dharmas, and wants to know that the minds of all sentient beings are the same, they should study Prajnaparamita. Manjusri! If you want to learn all the Buddha's teachings and make them complete and unobstructed, you should study Prajnaparamita. If you want to learn all the marks, majestic demeanor, and limitless forms of dharma that all Buddhas have when they achieve anuttara-samyak-sambodhi, you should study Prajnaparamita. If you want to know all the forms of dharma and majestic demeanor of all Buddhas when they have not achieved anuttara-samyak-sambodhi, you should study Prajnaparamita. Why? Because in the dharma of emptiness, the differences of the Buddhas' Bodhi cannot be seen. If a virtuous man or woman wants to understand these true natures without doubt, they should study Prajnaparamita. Why? Because Prajnaparamita does not see the arising, ceasing, defilement, or purity of dharmas. Therefore, virtuous men and women should study Prajnaparamita in this way. If you want to know that all dharmas have no past, future, or present aspects, you should study Prajnaparamita. Why? Because the nature of the dharma realm has no three periods of time. If you want to know that all dharmas merge into the dharma realm and the mind is without hindrance, you should study Prajnaparamita. If you want to obtain the three turnings of the twelve-spoked wheel of dharma, and realize it yourself without attachment, you should study Prajnaparamita. If you want to obtain a heart of loving-kindness that covers all sentient beings without limit,

亦不作念有眾生相，當學般若波羅蜜。欲得於一切眾生不起諍論，亦復不取無諍論相，當學般若波羅蜜。欲知是處非處十力無畏，住佛智慧得無礙辯，當學般若波羅蜜。」

爾時文殊師利白佛言：「世尊！我觀正法無為無相、無得無利、無生無滅、無來無去，無知者、無見者、無作者，不見般若波羅蜜，亦不見般若波羅蜜境界，非證非不證，不作戲論無有分別，一切法無盡離盡，無凡夫法、無聲聞法、無辟支佛法，佛法非得非不得，不捨生死不證涅槃，非思議非不思議、非作非不作。法相如是，不知云何當學般若波羅蜜？」

爾時佛告文殊師利：「若能如是知諸法相，是名學般若波羅蜜。菩薩摩訶薩若欲學菩提自在三昧，得是三昧已照明一切甚深佛法及知一切諸佛名字，亦悉了達諸佛世界無有障礙，當如文殊師利所說般若波羅蜜中學。」

文殊師利白佛言世尊：「何故名般若波羅蜜？」

佛言：「般若波羅蜜無邊無際、無名無相，非思量、無歸依、無洲無渚、無犯無福、無晦無明，如法界無有分齊亦無限數，是名般若波羅蜜。亦名菩薩摩訶薩行處，非行處非不行處，悉入一乘名非行處。何以故？無念無作故。」

文殊師利白佛言：「世尊！當云何行能速得阿耨多羅三藐三菩提？」

【現代漢語翻譯】現代漢語譯本：也不要執著于有眾生的概念，應當學習般若波羅蜜（智慧的完美）。想要對一切眾生不起爭論，也不要執著于沒有爭論的概念，應當學習般若波羅蜜。想要了解什麼是正確的，什麼是不正確的，以及佛的十力（佛的十種力量）和無畏（佛的四種無畏），安住于佛的智慧，獲得無礙的辯才，應當學習般若波羅蜜。當時，文殊師利（智慧的象徵）對佛說：『世尊！我觀察正法是無為的、無相的、無所得的、無利益的、無生無滅的、無來無去的，沒有知者、沒有見者、沒有作者。我看不見般若波羅蜜，也看不見般若波羅蜜的境界，既不是證得也不是沒有證得，不作戲論，沒有分別。一切法都是無盡的，遠離盡頭的，沒有凡夫的法、沒有聲聞（小乘修行者）的法、沒有辟支佛（獨覺者）的法，佛法既不是得到也不是沒有得到，不捨棄生死也不證得涅槃（解脫），既不是可以思議的也不是不可以思議的，既不是可以做的也不是不可以做的。法的實相就是這樣，我不知道應當如何學習般若波羅蜜？』當時，佛告訴文殊師利：『如果能夠像這樣瞭解諸法的實相，這就叫做學習般若波羅蜜。菩薩摩訶薩（偉大的菩薩）如果想要學習菩提自在三昧（一種禪定），得到這種禪定后，能夠照亮一切甚深的佛法，並且知道一切諸佛的名字，也完全通達諸佛的世界沒有障礙，應當像文殊師利所說的般若波羅蜜那樣學習。』文殊師利對佛說：『世尊！為什麼叫做般若波羅蜜？』佛說：『般若波羅蜜是無邊無際的、無名無相的，不是思量可以得到的，沒有歸依處，沒有洲渚，沒有犯戒也沒有福報，沒有黑暗也沒有光明，就像法界（宇宙的真理）沒有界限也沒有數量一樣，這就叫做般若波羅蜜。也叫做菩薩摩訶薩的行處，既不是行處也不是不行處，全部進入一乘（唯一的解脫之道），叫做非行處。為什麼呢？因為沒有念頭，沒有造作。』文殊師利對佛說：『世尊！應當如何修行才能迅速證得阿耨多羅三藐三菩提（無上正等正覺）？』

【English Translation】 English version: Also, do not conceive of the appearance of sentient beings; one should learn Prajna Paramita (the perfection of wisdom). If one wishes to have no disputes with all sentient beings, and also not to grasp the appearance of non-dispute, one should learn Prajna Paramita. If one wishes to know what is right and what is wrong, the ten powers (ten strengths of a Buddha) and fearlessness (four kinds of fearlessness of a Buddha), to abide in the wisdom of the Buddha and attain unobstructed eloquence, one should learn Prajna Paramita. At that time, Manjushri (symbol of wisdom) said to the Buddha: 'World Honored One! I observe that the true Dharma is unconditioned, without appearance, without attainment, without benefit, without arising or ceasing, without coming or going, without a knower, without a seer, without a doer. I do not see Prajna Paramita, nor do I see the realm of Prajna Paramita. It is neither realization nor non-realization, not engaging in idle talk, without discrimination. All dharmas are endless, beyond exhaustion, without the dharma of ordinary beings, without the dharma of Sravakas (Hinayana practitioners), without the dharma of Pratyekabuddhas (solitary realizers). The Buddha Dharma is neither attained nor unattained, neither abandoning birth and death nor realizing Nirvana (liberation). It is neither conceivable nor inconceivable, neither doable nor undoable. The true nature of Dharma is like this. I do not know how one should learn Prajna Paramita?' At that time, the Buddha said to Manjushri: 'If one can understand the true nature of all dharmas in this way, this is called learning Prajna Paramita. If a Bodhisattva Mahasattva (great Bodhisattva) wishes to learn the Samadhi of Bodhi Freedom (a kind of meditation), and having attained this Samadhi, can illuminate all profound Buddha Dharmas and know the names of all Buddhas, and also fully understand that the worlds of all Buddhas are without obstruction, one should learn as Manjushri has described in Prajna Paramita.' Manjushri said to the Buddha: 'World Honored One! Why is it called Prajna Paramita?' The Buddha said: 'Prajna Paramita is boundless and limitless, without name or appearance, not attainable through thought, without refuge, without shore or bank, without transgression or merit, without darkness or light, just like the Dharma Realm (the truth of the universe) which has no boundaries or numbers. This is called Prajna Paramita. It is also called the place of practice for Bodhisattva Mahasattvas, neither a place of practice nor not a place of practice, all entering the One Vehicle (the only path to liberation), called not a place of practice. Why? Because there is no thought, no action.' Manjushri said to the Buddha: 'World Honored One! How should one practice to quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?'

佛言：「文殊師利！如般若波羅蜜中所說行，能速得阿耨多羅三藐三菩提。復有一行三昧，若善男子善女人修是三昧者，亦速得阿耨多羅三藐三菩提。」

文殊師利言：「世尊！云何名一行三昧？」

佛言：「法界一相，系緣法界，是名一行三昧。若善男子善女人慾入一行三昧，當先聞般若波羅蜜，如說修學，然後能入一行三昧。如法界緣，不退不壞、不思議、無礙無相。善男子善女人慾入一行三昧，應處空閑舍諸亂意不取相貌，繫心一佛專稱名字，隨佛方所端身正向，能於一佛唸唸相續。即是念中，能見過去未來現在諸佛。何以故？念一佛功德無量無邊，亦與無量諸佛功德無二。不思議佛法等無分別，皆乘一如成最正覺，悉具無量功德無量辯才。如是入一行三昧者，盡知恒沙諸佛法界無差別相。阿難所聞佛法、得念總持辯才智慧，于聲聞中雖為最勝，猶住量數則有限礙。若得一行三昧，諸經法門一一分別，皆悉了知決定無礙，晝夜常說智慧辯才終不斷絕。若比阿難多聞辯才，百千等分不及其一。菩薩摩訶薩應作是念：『我當云何逮得一行三昧不可思議功德無量名稱？佛言菩薩摩訶薩當念一行三昧，常勤精進而不懈怠。』如是次第漸漸修學，則能得入一行三昧，不可思議功德作證；除謗正法、不信惡

【現代漢語翻譯】現代漢語譯本佛陀說：『文殊師利（Manjusri，菩薩名）！如《般若波羅蜜》（Prajnaparamita，智慧的完美）中所說的那樣修行，能迅速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。還有一種名為一行三昧（Ekavyuha-samadhi）的禪定，如果善男子善女人修習這種禪定，也能迅速獲得阿耨多羅三藐三菩提。』文殊師利說：『世尊！什麼叫做一行三昧？』佛陀說：『法界（Dharmadhatu，宇宙萬法）的統一相，心念專注於法界，這就叫做一行三昧。如果善男子善女人想要進入一行三昧，應當先聽聞《般若波羅蜜》，按照所說的去修學，然後才能進入一行三昧。如同法界的緣起，不退轉、不壞滅、不可思議、無礙無相。善男子善女人想要進入一行三昧，應當處在空閑的地方，捨棄各種雜亂的念頭，不執著于任何表象，一心專注於一尊佛，專心稱念佛的名號，隨著佛所在的方向端正身體，能夠對一尊佛唸唸相續。在這樣的唸佛中，就能見到過去、未來、現在的一切諸佛。為什麼呢？因爲念一尊佛的功德是無量無邊的，也與無量諸佛的功德沒有差別。不可思議的佛法平等無分別，都乘著同一真如而成就最正覺，都具備無量的功德和無量的辯才。像這樣進入一行三昧的人，完全瞭解恒河沙數諸佛的法界沒有差別之相。阿難（Ananda，佛陀的十大弟子之一）所聽聞的佛法、所得到的憶念總持和辯才智慧，在聲聞（Sravaka，聽聞佛法而修行的人）中雖然是最殊勝的，但仍然侷限於數量和範圍。如果得到一行三昧，對於各種經典法門一一分別，都能完全瞭解，決定沒有障礙，日夜不停地說法，智慧辯才永不間斷。如果與阿難的多聞辯才相比，百千等分也比不上其中的一分。菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）應當這樣想：『我應當如何獲得一行三昧不可思議的功德和無量名稱？』佛陀說：『菩薩摩訶薩應當念一行三昧，常常勤奮精進而不懈怠。』像這樣次第漸漸修學，就能進入一行三昧，證得不可思議的功德；除了誹謗正法、不相信惡報的人之外，都能獲得。』

【English Translation】 English version The Buddha said, 'Manjusri! As it is said in the Prajnaparamita, practicing accordingly can quickly attain Anuttara-samyak-sambodhi. There is also a samadhi called Ekavyuha-samadhi. If good men and good women cultivate this samadhi, they can also quickly attain Anuttara-samyak-sambodhi.' Manjusri said, 'World Honored One! What is called Ekavyuha-samadhi?' The Buddha said, 'The unified aspect of the Dharmadhatu, focusing the mind on the Dharmadhatu, this is called Ekavyuha-samadhi. If good men and good women wish to enter Ekavyuha-samadhi, they should first hear the Prajnaparamita, practice according to what is said, and then they can enter Ekavyuha-samadhi. Like the origination of the Dharmadhatu, it does not regress, does not decay, is inconceivable, unobstructed, and without form. Good men and good women who wish to enter Ekavyuha-samadhi should stay in a quiet place, abandon all distracting thoughts, not cling to any appearances, focus their mind on one Buddha, wholeheartedly recite the Buddha's name, and face the direction where the Buddha is, maintaining continuous mindfulness of that one Buddha. In such mindfulness, they can see all the Buddhas of the past, future, and present. Why? Because the merit of being mindful of one Buddha is immeasurable and boundless, and it is no different from the merit of countless Buddhas. The inconceivable Dharma of the Buddhas is equal and without distinction; they all attain the most perfect enlightenment by riding on the same Suchness, and they all possess immeasurable merit and immeasurable eloquence. Those who enter Ekavyuha-samadhi in this way fully understand that the Dharmadhatu of the Buddhas, as numerous as the sands of the Ganges, has no different aspects. Ananda's hearing of the Dharma, his attainment of mindfulness and retention, and his wisdom of eloquence, although the most excellent among the Sravakas, are still limited by quantity and scope. If one attains Ekavyuha-samadhi, one can fully understand each and every teaching of the scriptures, without any obstruction, and one can preach day and night, with wisdom and eloquence that never cease. If compared to Ananda's vast learning and eloquence, even a hundred thousand parts would not equal one part. Bodhisattva-mahasattvas should think, 'How can I attain the inconceivable merit and immeasurable renown of Ekavyuha-samadhi?' The Buddha said, 'Bodhisattva-mahasattvas should be mindful of Ekavyuha-samadhi, always diligently striving without laziness.' By gradually practicing in this way, one can enter Ekavyuha-samadhi and realize its inconceivable merit; except for those who slander the true Dharma and do not believe in retribution, all can attain it.'

業重罪障者所不能入。

「複次文殊師利！譬如有人得摩尼珠，示其珠師。珠師答言：『此是無價真摩尼寶。』即求師言：『為我治磨勿失光色。』珠師治已，隨其磨時珠色光明映徹表裡。文殊師利！若有善男子善女人修學一行三昧不可思議功德無量名稱，隨修學時知諸法相，明達無礙功德增長，亦復如是。文殊師利！譬如日輪光明遍滿無有滅相。若得一行三昧，悉能具足一切功德無有缺少，亦復如是照明佛法如日輪光。文殊師利！我所說法皆是一味、離味、解脫味、寂滅味。若善男子善女人得是一行三昧者，其所演說亦是一味、離味、解脫味、寂滅味，隨順正法無錯謬相。文殊師利！若菩薩摩訶薩得是一行三昧，皆悉滿足助道之法，速得阿耨多羅三藐三菩提。

「複次文殊師利！菩薩摩訶薩不見法界有分別相及以一相，速得阿耨多羅三藐三菩提相不可思議，是菩提中亦無得佛。如是知者，速得阿耨多羅三藐三菩提。若信一切法悉是佛法，不生驚怖亦不疑惑，如是忍者，速得阿耨多羅三藐三菩提。」

文殊師利白佛言：「世尊！以如是因速得阿耨多羅三藐三菩提耶？」

佛言：「得阿耨多羅三藐三菩提，不以因得不以非因得。何以故？不思議界不以因得不以非因得。若善男子善女人聞如是說

【現代漢語翻譯】現代漢語譯本業障深重的人是無法進入的。『再者，文殊師利！譬如有人得到一顆摩尼寶珠（如意寶珠），拿給珠寶匠看。珠寶匠回答說：『這是無價的真摩尼寶。』這個人就請求珠寶匠說：『請你為我打磨它，不要失去它的光澤。』珠寶匠打磨之後，隨著打磨的進行，寶珠的光芒照耀內外，通透明亮。文殊師利！如果有善男子善女人修學一行三昧（專注於一種修行方式的禪定），其不可思議的功德和無量名稱，隨著修學的深入，就能瞭解諸法的實相，明達無礙，功德增長，也像這樣。文殊師利！譬如太陽的光輝遍滿一切，沒有熄滅的時候。如果得到一行三昧，就能圓滿具足一切功德，沒有缺少，也像這樣照亮佛法，如同太陽的光輝。文殊師利！我所說的法都是一味（統一的真理）、離味（超越分別的真理）、解脫味（導向解脫的真理）、寂滅味（涅槃的真理）。如果善男子善女人得到這一行三昧，他們所演說的法也是一味、離味、解脫味、寂滅味，順應正法，沒有錯誤。文殊師利！如果菩薩摩訶薩（偉大的菩薩）得到這一行三昧，就能圓滿一切助道的修行方法，迅速證得阿耨多羅三藐三菩提（無上正等正覺）。』『再者，文殊師利！菩薩摩訶薩不認為法界（宇宙萬法）有分別相或統一相，迅速證得阿耨多羅三藐三菩提的境界是不可思議的，在這種菩提境界中也沒有『得佛』的概念。像這樣理解的人，就能迅速證得阿耨多羅三藐三菩提。如果相信一切法都是佛法，不產生驚恐也不疑惑，像這樣忍受的人，就能迅速證得阿耨多羅三藐三菩提。』文殊師利對佛說：『世尊！通過這樣的因就能迅速證得阿耨多羅三藐三菩提嗎？』佛說：『證得阿耨多羅三藐三菩提，不是通過因證得，也不是通過非因證得。為什麼呢？不可思議的境界不是通過因證得，也不是通過非因證得。如果善男子善女人聽到這樣的說法

【English Translation】 English version Those with heavy karmic hindrances cannot enter. 'Furthermore, Manjushri! It is like a person who obtains a Mani jewel (wish-fulfilling jewel) and shows it to a jeweler. The jeweler replies, 『This is a priceless true Mani jewel.』 Then the person asks the jeweler, 『Please polish it for me, without losing its luster.』 After the jeweler polishes it, as the polishing progresses, the jewel』s light shines through, illuminating both inside and out. Manjushri! If a good man or good woman cultivates the Samadhi of One Practice (meditative concentration on one practice), its inconceivable merit and immeasurable renown, as the cultivation deepens, they will understand the true nature of all dharmas, become clear and unobstructed, and their merit will increase, just like that. Manjushri! It is like the sun』s light, which is all-pervasive and never ceases. If one attains the Samadhi of One Practice, one will fully possess all merits without any deficiency, and will illuminate the Buddha Dharma like the sun』s light. Manjushri! The Dharma I teach is all of one flavor (unified truth), flavorless (truth beyond distinctions), the flavor of liberation (truth leading to liberation), and the flavor of quiescence (truth of Nirvana). If a good man or good woman attains this Samadhi of One Practice, their teachings will also be of one flavor, flavorless, the flavor of liberation, and the flavor of quiescence, in accordance with the true Dharma, without any error. Manjushri! If a Bodhisattva Mahasattva (great Bodhisattva) attains this Samadhi of One Practice, they will fulfill all the practices that aid the path, and quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' 'Furthermore, Manjushri! A Bodhisattva Mahasattva does not perceive the Dharma realm (the universe of all phenomena) as having separate characteristics or a unified characteristic. The state of quickly attaining Anuttara-samyak-sambodhi is inconceivable, and in this state of Bodhi, there is no concept of 『attaining Buddhahood.』 Those who understand this will quickly attain Anuttara-samyak-sambodhi. If one believes that all dharmas are Buddha Dharma, without fear or doubt, and endures in this way, one will quickly attain Anuttara-samyak-sambodhi.』 Manjushri said to the Buddha, 『World Honored One! Is it through such a cause that one quickly attains Anuttara-samyak-sambodhi?』 The Buddha said, 『Attaining Anuttara-samyak-sambodhi is not attained through a cause, nor is it attained through a non-cause. Why? The inconceivable realm is not attained through a cause, nor is it attained through a non-cause. If a good man or good woman hears such a teaching』

不生懈怠，當知是人已於先佛種諸善根。是故比丘、比丘尼聞說是甚深般若波羅蜜，不生驚怖，即是從佛出家。若優婆塞、優婆夷得聞如是甚深般若波羅蜜，心不驚怖，即是成就真歸依處。文殊師利！若善男子善女人不習甚深般若波羅蜜，即是不修佛乘。譬如大地一切藥木皆依地生長。文殊師利！菩薩摩訶薩亦復如是，一切善根皆依般若波羅蜜而得增長，于阿耨多羅三藐三菩提不相違背。」

爾時文殊師利白佛言：「世尊！此閻浮提城邑聚落，當於何處演說如是甚深般若波羅蜜？」

佛告文殊師利：「今此會中若有人聞般若波羅蜜，皆發誓言，于未來世常得與般若波羅蜜相應，從是信解未來世中能聽是經。當知是人不從余小善根中來，所能堪受，聞已歡喜。文殊師利！若復有人從汝聽是般若波羅蜜，應作是言：『此般若波羅蜜中，無聲聞辟支佛法、佛法，亦無凡夫生滅等法。』」

文殊師利白佛言：「世尊！若比丘、比丘尼、優婆塞、優婆夷來問我言：『云何如來說般若波羅蜜？』我當答言：『一切諸法無諍論相，云何如來當說般若波羅蜜。』何以故？不見有法可與諍論，亦無眾生心識能知。複次世尊，我當更說究竟實際。何以故？一切法相同入實際，阿羅漢無別勝法。何以故？阿羅漢法、凡夫法

【現代漢語翻譯】現代漢語譯本：不產生懈怠，應當知道這個人已經在過去的佛那裡種下了各種善根。因此，比丘（bhiksu，男性出家僧人）、比丘尼（bhiksuni，女性出家僧人）聽聞如此甚深的般若波羅蜜（prajnaparamita，以智慧到達彼岸），不產生驚恐，就是從佛陀那裡出家的。如果優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）聽聞如此甚深的般若波羅蜜，心中不驚恐，就是成就了真正的皈依之處。文殊師利（Manjusri，智慧的象徵）！如果善男子、善女人不修習甚深的般若波羅蜜，就是不修習佛乘。譬如大地，一切藥草樹木都依賴大地生長。文殊師利！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）也是如此，一切善根都依賴般若波羅蜜而得以增長，與阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）不相違背。」當時，文殊師利對佛說：「世尊！在這閻浮提（Jambudvipa，我們所居住的這個世界）的城鎮村落，應當在何處演說如此甚深的般若波羅蜜呢？」佛告訴文殊師利：「現在這個法會中，如果有人聽聞般若波羅蜜，都發誓說，在未來世常常能夠與般若波羅蜜相應，從這種信解，未來世中能夠聽聞這部經典。應當知道這個人不是從其他小的善根中來的，所能堪受，聽聞后歡喜。文殊師利！如果有人從你那裡聽聞這部般若波羅蜜，應當這樣說：『這部般若波羅蜜中，沒有聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的法，也沒有佛法，也沒有凡夫的生滅等法。』」文殊師利對佛說：「世尊！如果比丘、比丘尼、優婆塞、優婆夷來問我：『如來（tathagata，佛的稱號）如何宣說般若波羅蜜？』我應當回答說：『一切諸法沒有諍論的相狀，如來如何宣說般若波羅蜜呢？』為什麼呢？因為沒有法可以用來諍論，也沒有眾生的心識能夠知道。再者，世尊，我應當再說究竟的實際。為什麼呢？因為一切法都相同地進入實際，阿羅漢（arhat，已斷除煩惱的聖者）沒有其他殊勝的法。為什麼呢？阿羅漢的法、凡夫的法

【English Translation】 English version: Not generating laziness, one should know that this person has already planted various good roots in the past Buddhas. Therefore, if a bhiksu (male monastic), or bhiksuni (female monastic) hears such profound prajnaparamita (perfection of wisdom), and does not generate fear, then they have left home under the Buddha. If an upasaka (male lay practitioner), or upasika (female lay practitioner) hears such profound prajnaparamita, and their mind does not become fearful, then they have achieved a true refuge. Manjusri (symbol of wisdom)! If a good man or good woman does not practice profound prajnaparamita, then they are not practicing the Buddha vehicle. Just like the earth, all herbs and trees grow depending on the earth. Manjusri! Bodhisattva-mahasattvas (great bodhisattvas) are also like this, all good roots grow depending on prajnaparamita, and are not contradictory to anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, Manjusri said to the Buddha, 'World Honored One! In what cities and villages of Jambudvipa (the world we live in) should such profound prajnaparamita be expounded?' The Buddha told Manjusri, 'Now, in this assembly, if anyone hears prajnaparamita, they all make a vow that in future lives they will always be in accordance with prajnaparamita. From this understanding, in future lives they will be able to hear this sutra. One should know that this person did not come from other small good roots, and is able to receive it, and is happy after hearing it. Manjusri! If someone hears this prajnaparamita from you, you should say: 'In this prajnaparamita, there is no dharma of sravakas (hearers of the Buddha's teachings), pratyekabuddhas (solitary realizers), nor the dharma of Buddhas, nor the dharma of birth and death of ordinary beings.' Manjusri said to the Buddha, 'World Honored One! If bhiksus, bhiksunis, upasakas, and upasikas come to ask me: 'How does the Tathagata (title of the Buddha) expound prajnaparamita?' I should answer: 'All dharmas have no aspect of contention, how can the Tathagata expound prajnaparamita?' Why? Because there is no dharma that can be used for contention, and no consciousness of sentient beings can know it. Furthermore, World Honored One, I should speak of the ultimate reality. Why? Because all dharmas enter reality in the same way, and arhats (enlightened beings) have no other superior dharma. Why? The dharma of arhats, the dharma of ordinary beings

不一不異故。複次世尊！如是說法，無有眾生已得涅槃、今得、當得。何以故？無有決定眾生相故。」文殊師利言：「若人慾聞般若波羅蜜，我當作如是說，其有聽者，不念不著、無聞無得，當如幻人無所分別，如是說者是真說法。是故聽者莫作二相，不捨諸見而修佛法，不取佛法、不捨凡夫法。何以故？佛及凡夫二法相空，無取捨故。若人問我，當作是說，如是安慰如是建立。善男子善女人應如是問，作如是住心不退沒，當知法相隨順般若波羅蜜說。」

爾時世尊讚歎文殊師利：「善哉善哉，如汝所說。若善男子善女人慾見諸佛，應學如是般若波羅蜜。欲親近諸佛如法供養，應學如是般若波羅蜜。若欲言如來是我世尊，應學如是般若波羅蜜。若言如來非我世尊，亦應學如是般若波羅蜜。若欲成阿耨多羅三藐三菩提，亦應學如是般若波羅蜜。若欲不成阿耨多羅三藐三菩提，亦應學如是般若波羅蜜。若欲成就一切三昧，應學如是般若波羅蜜。若欲不成就一切三昧，亦應學如是般若波羅蜜。何以故？無作三昧無異相故，一切法無生無出故。若欲知一切法假名，應學如是般若波羅蜜。若欲知一切眾生修菩提道、不求菩提相、心不退沒，應學如是般若波羅蜜。何以故？一切法皆菩提相故。若欲知一切眾生行非行相，非行

【現代漢語翻譯】現代漢語譯本：不一也不異的緣故。再者，世尊！像這樣說法，沒有眾生已經得到涅槃（佛教術語，指解脫生死輪迴的境界）、現在得到、將來得到。為什麼呢？因為沒有確定的眾生相的緣故。」文殊師利（菩薩名，代表智慧）說：「如果有人想聽聞般若波羅蜜（佛教術語，指通過智慧到達彼岸的方法），我應當這樣說，聽的人，不執著于念頭，不執著于聽聞和獲得，應當像幻化的人一樣沒有分別，這樣說才是真正的說法。因此聽的人不要執著於二元對立的觀念，不要捨棄各種見解而修習佛法，不要執著于佛法，也不要捨棄凡夫的法。為什麼呢？佛和凡夫這兩種法的本質都是空性的，沒有取捨的必要。如果有人問我，應當這樣說，這樣安慰，這樣建立。善男子善女人應當這樣問，這樣安住內心不退縮，應當知道法相是隨順般若波羅蜜說的。」這時世尊讚歎文殊師利說：「說得好啊，說得好啊，就像你所說的。如果善男子善女人想要見到諸佛，應當學習這樣的般若波羅蜜。想要親近諸佛，如法供養，應當學習這樣的般若波羅蜜。如果想要說如來（佛的稱號）是我的世尊，應當學習這樣的般若波羅蜜。如果說如來不是我的世尊，也應當學習這樣的般若波羅蜜。如果想要成就阿耨多羅三藐三菩提（佛教術語，指無上正等正覺），也應當學習這樣的般若波羅蜜。如果想要不成就阿耨多羅三藐三菩提，也應當學習這樣的般若波羅蜜。如果想要成就一切三昧（佛教術語，指禪定），應當學習這樣的般若波羅蜜。如果想要不成就一切三昧，也應當學習這樣的般若波羅蜜。為什麼呢？因為無作三昧沒有不同的相，一切法沒有生起也沒有出現。如果想要知道一切法是假名，應當學習這樣的般若波羅蜜。如果想要知道一切眾生修菩提道（佛教術語，指通往覺悟的道路）、不追求菩提的相、內心不退縮，應當學習這樣的般若波羅蜜。為什麼呢？因為一切法都是菩提的相。如果想要知道一切眾生所行的非行相，非行

【English Translation】 English version: Because it is neither one nor different. Furthermore, World Honored One! According to this teaching, there are no sentient beings who have already attained Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death), are attaining it now, or will attain it in the future. Why is that? Because there is no fixed characteristic of sentient beings.」 Manjushri (Bodhisattva, representing wisdom) said, 「If someone wishes to hear the Prajna Paramita (Buddhist term, referring to the method of reaching the other shore through wisdom), I should speak thus: those who listen should not cling to thoughts, not cling to hearing or attainment, and should be like an illusionary person without discrimination. Speaking in this way is the true teaching. Therefore, those who listen should not create dualistic views, should not abandon their views to practice the Buddha's teachings, should not grasp at the Buddha's teachings, nor should they abandon the ways of ordinary people. Why is that? Because the nature of both the Buddha and ordinary people is emptiness, and there is no need for grasping or abandoning. If someone asks me, I should speak thus, comfort them thus, and establish them thus. Good men and good women should ask in this way, abide in this way with a non-retreating mind, and should know that the characteristics of the Dharma are in accordance with the Prajna Paramita.」 At that time, the World Honored One praised Manjushri, saying, 「Excellent, excellent, just as you have said. If good men and good women wish to see all the Buddhas, they should study this Prajna Paramita. If they wish to be close to the Buddhas and make offerings according to the Dharma, they should study this Prajna Paramita. If they wish to say that the Tathagata (title of the Buddha) is my World Honored One, they should study this Prajna Paramita. If they say that the Tathagata is not my World Honored One, they should also study this Prajna Paramita. If they wish to attain Anuttara-samyak-sambodhi (Buddhist term, referring to unsurpassed complete enlightenment), they should also study this Prajna Paramita. If they wish not to attain Anuttara-samyak-sambodhi, they should also study this Prajna Paramita. If they wish to attain all Samadhi (Buddhist term, referring to meditative concentration), they should study this Prajna Paramita. If they wish not to attain all Samadhi, they should also study this Prajna Paramita. Why is that? Because the Samadhi of non-action has no different characteristics, and all dharmas have no arising or appearing. If they wish to know that all dharmas are provisional names, they should study this Prajna Paramita. If they wish to know that all sentient beings cultivate the Bodhi path (Buddhist term, referring to the path to enlightenment), do not seek the characteristics of Bodhi, and have a non-retreating mind, they should study this Prajna Paramita. Why is that? Because all dharmas are the characteristics of Bodhi. If they wish to know the non-action characteristics of all sentient beings, non-action

即菩提，菩提即法界，法界即實際，心不退沒，應學如是般若波羅蜜。若欲知一切如來神通變化無相無礙亦無方所，應學如是般若波羅蜜。」

佛告文殊師利：「若比丘、比丘尼、優婆塞、優婆夷欲得不墮惡趣，當學般若波羅蜜，一四句偈受持讀誦，為他解說隨順實相。如是善男子善女人，當知決定得阿耨多羅三藐三菩提，則住佛國。若聞如是般若波羅蜜不驚不畏心生信解，當知此輩佛所印可，是佛所行大乘法印。若善男子善女人學此法印超過惡趣，不入聲聞辟支佛道。以超過故，爾時帝釋三十三天，以天妙花優缽羅花、拘物頭花、分陀利花、天曼陀羅花等，天栴檀香及余末香，種種金寶，作天伎樂，為供養般若波羅蜜並諸如來及文殊師利，以散其上。作是供養已，愿我常聞般若波羅蜜法印。釋提桓因復作是愿：『愿閻浮提善男子善女人，常使得聞是經，決定佛法皆令信解，受持讀誦為人演說，一切諸天為作擁護。』」

爾時佛告釋提桓因言：「憍尸迦！如是如是。善男子善女人當得決定諸佛菩提。」

文殊師利白佛言：「世尊！如是受持善男子善女人，得大利益功德無量。」

爾時以佛神力，一切大地六反震動。佛時微笑，放大光明遍照三千大千世界。文殊師利白佛言：「世尊！即是如來

【現代漢語翻譯】現代漢語譯本：菩提（覺悟）就是法界（宇宙萬法的本體），法界就是實際（真理的真實體現），心不退縮，應當學習這樣的般若波羅蜜（以智慧到達彼岸的方法）。如果想知道一切如來（佛）的神通變化無相無礙，也沒有固定的處所，也應當學習這樣的般若波羅蜜。佛告訴文殊師利（智慧第一的菩薩）說：『如果比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）想要不墮入惡道，應當學習般若波羅蜜，受持讀誦其中的四句偈，併爲他人解說，使其符合實相（真理的真實面貌）。這樣的善男子、善女人，應當知道他們必定會獲得阿耨多羅三藐三菩提（無上正等正覺），並安住于佛國。如果聽聞這樣的般若波羅蜜而不驚恐不畏懼，心中生起信心和理解，應當知道這些人是佛所認可的，是佛所行的大乘法印。如果善男子、善女人學習這個法印，就能超越惡道，不入聲聞（聽聞佛法而得解脫者）和辟支佛（獨自覺悟者）的道。因為超越的緣故，那時帝釋（天神之王）和三十三天（欲界第二天）的天眾，會用天上的美妙花朵，如優缽羅花（青蓮花）、拘物頭花（紅蓮花）、分陀利花（白蓮花）、天曼陀羅花等，以及天上的栴檀香和其它末香，各種金銀珠寶，演奏天上的音樂，來供養般若波羅蜜以及諸如來和文殊師利，並將這些散在他們身上。做完這些供養后，他們會發愿：『愿我常常聽聞般若波羅蜜的法印。』釋提桓因（帝釋的別稱）又發願說：『愿閻浮提（我們所居住的世界）的善男子、善女人，常常能夠聽聞這部經，堅定地相信和理解佛法，受持讀誦併爲他人演說，一切諸天都會為他們做護衛。』這時，佛告訴釋提桓因說：『憍尸迦（帝釋的別稱）！正是這樣，正是這樣。善男子、善女人必定會獲得諸佛的菩提（覺悟）。』文殊師利對佛說：『世尊！像這樣受持的善男子、善女人，會得到巨大的利益，功德無量。』這時，憑藉佛的神力，一切大地六次震動。佛這時微笑，放出光明遍照三千大千世界。文殊師利對佛說：『世尊！這就是如來（佛）的...

【English Translation】 English version: Bodhi (enlightenment) is the Dharmadhatu (the essence of all phenomena), the Dharmadhatu is reality (the true manifestation of truth), and the mind does not retreat. One should learn such Prajnaparamita (the perfection of wisdom). If one wishes to know all the Tathagatas' (Buddhas') miraculous powers, transformations, formlessness, unobstructedness, and lack of fixed location, one should also learn such Prajnaparamita. The Buddha told Manjushri (the Bodhisattva of wisdom): 'If a Bhikshu (monk), Bhikshuni (nun), Upasaka (male lay follower), or Upasika (female lay follower) wishes not to fall into evil realms, they should learn Prajnaparamita, uphold, recite, and explain a four-line verse from it to others, making it accord with reality (the true nature of truth). Such good men and good women should know that they will definitely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and dwell in the Buddha-land. If they hear such Prajnaparamita without being startled or afraid, and their minds generate faith and understanding, they should know that these people are approved by the Buddha and that this is the seal of the Mahayana Dharma practiced by the Buddha. If good men and good women learn this Dharma seal, they will transcend evil realms and not enter the path of Sravakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own). Because of this transcendence, at that time, Indra (king of the gods) and the gods of the Thirty-three Heavens (the second heaven of the desire realm) will use heavenly beautiful flowers, such as Utpala flowers (blue lotuses), Kumuda flowers (red lotuses), Pundarika flowers (white lotuses), heavenly Mandarava flowers, etc., as well as heavenly sandalwood incense and other powdered incense, various gold and silver treasures, and heavenly music to make offerings to Prajnaparamita, all the Tathagatas, and Manjushri, scattering them upon them. After making these offerings, they will vow: 『May I always hear the Dharma seal of Prajnaparamita.』 Shakra Devanam Indra (another name for Indra) also vowed: 『May the good men and good women of Jambudvipa (the world we live in) always be able to hear this sutra, firmly believe in and understand the Buddha Dharma, uphold, recite, and explain it to others, and may all the gods protect them.』 At this time, the Buddha told Shakra Devanam Indra: 'Kaushika (another name for Indra)! It is so, it is so. Good men and good women will definitely attain the Bodhi (enlightenment) of all Buddhas.' Manjushri said to the Buddha: 'World Honored One! Good men and good women who uphold it in this way will receive great benefits and immeasurable merit.' At this time, by the Buddha's divine power, the entire earth shook six times. The Buddha then smiled, emitting light that illuminated the three thousand great thousand worlds. Manjushri said to the Buddha: 'World Honored One! This is the Tathagata's (Buddha's)...'

印般若波羅蜜相。」

佛言：「文殊師利！如是如是。說般若波羅蜜已皆現此瑞，為印般若波羅蜜故，使人受持令無贊毀。何以故？無相法印不可讚毀。我今以是法印，令諸天魔不能得便。」

佛說是經已，爾時諸大菩薩及四部眾，聞說般若波羅蜜，歡喜奉行。

大寶積經卷第一百一十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十七

西晉三藏竺法護譯

寶髻菩薩會第四十七之一

聞如是：

一時佛在羅閱祇靈鷲山，與大比丘眾四萬二千，菩薩八萬四千俱，各從十方諸佛世界而來集會，皆已通達一生補處，得無所著無所掛礙，從勇猛伏三昧出生，獲上蓮花三昧、金剛道場三昧、善堅住三昧、淳淑修三昧、幢英王三昧、金剛三昧、凈德事三昧，分別權行，皆得親近諸佛之法。在佛樹下多所降伏度諸魔界，而得建立諸佛之土。逮成無盡所說總持，得知眾生一切根原，以妙辯才可悅諸心，為師子步猛無所畏。若入眾會，應順時宜宣文字句成就諸行，則以威相而自嚴飾。舍於世財棄諸外道，功勛顯布聲徹十方。諸佛咨嗟德不可量，悉從佈施持戒忍辱精進一心智慧而成，從無數劫百千那術修治道業。睹見一切眾生之疾，應病與藥皆令瘳愈

【現代漢語翻譯】現代漢語譯本：『印證般若波羅蜜的相狀。』佛說：『文殊師利！是這樣的，是這樣的。宣說般若波羅蜜后都顯現這種瑞相，是爲了印證般若波羅蜜的緣故，使人們受持，不生讚歎或譭謗。為什麼呢？因為無相的法印是不可讚嘆也不可譭謗的。我現在用這個法印，使諸天魔都不能得逞。』佛說完這部經后，當時諸大菩薩和四部大眾，聽聞宣說般若波羅蜜，都歡喜奉行。

《大寶積經》卷第一百一十六大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第一百一十七

西晉三藏竺法護譯

寶髻菩薩會第四十七之一

我聽聞是這樣的：

一時，佛在羅閱祇（Rajagrha，王舍城）的靈鷲山（Grdhrakuta），與四萬二千大比丘眾，以及八萬四千菩薩一同，他們各自從十方諸佛世界而來，都已通達一生補處（ekajati-pratibaddha，指即將成佛的菩薩），得到無所執著、無所掛礙的境界，從勇猛伏三昧（samadhi，禪定）出生，獲得上蓮花三昧、金剛道場三昧、善堅住三昧、淳淑修三昧、幢英王三昧、金剛三昧、凈德事三昧，分別運用權巧方便，都能夠親近諸佛的教法。在菩提樹下，降伏了許多魔界，從而建立諸佛的國土。他們成就了無盡的所說總持（dharani，總持法門），能夠了解眾生的一切根源，以巧妙的辯才使眾生心悅誠服，以獅子般的步伐勇猛無畏。如果進入大眾集會，能夠順應時宜宣說文字語句，成就各種修行，以威嚴的相貌來莊嚴自身。他們捨棄世俗的財富，拋棄各種外道，功德顯赫，聲名遠播十方。諸佛都讚歎他們的功德不可限量，他們都是從佈施、持戒、忍辱、精進、一心、智慧等修行而成，從無數劫百千那由他（nayuta，數量單位）修治道業。他們看到一切眾生的疾病，應病與藥，都使他們痊癒。

【English Translation】 English version: 'The mark of the seal of Prajnaparamita (Perfection of Wisdom).' The Buddha said, 'Manjushri (Mañjuśrī)! It is so, it is so. After speaking of Prajnaparamita, this auspicious sign appears, for the sake of sealing Prajnaparamita, so that people will receive and uphold it without praise or disparagement. Why? Because the seal of the formless Dharma cannot be praised or disparaged. I now use this Dharma seal so that all the heavenly demons cannot take advantage.' After the Buddha finished speaking this sutra, at that time, all the great Bodhisattvas and the fourfold assembly, hearing the discourse on Prajnaparamita, joyfully practiced it.

The Great Treasure Trove Sutra, Scroll 116 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 117

Translated by the Tripitaka Master Dharmaraksa of the Western Jin Dynasty

The Assembly of Bodhisattva Ratnaketu, Forty-Seventh, Part One

Thus have I heard:

At one time, the Buddha was at Mount Grdhrakuta (Vulture Peak) in Rajagrha, together with a great assembly of forty-two thousand Bhikshus (monks), and eighty-four thousand Bodhisattvas. They had each come from the Buddha-lands of the ten directions, all having attained the stage of being bound by only one more birth (ekajati-pratibaddha), having obtained non-attachment and non-obstruction, born from the Samadhi (meditative absorption) of Courageous Subjugation, having attained the Samadhi of the Supreme Lotus Flower, the Samadhi of the Vajra (Diamond) Sanctuary, the Samadhi of Good Firm Abiding, the Samadhi of Pure and Virtuous Cultivation, the Samadhi of the Banner-like King, the Vajra Samadhi, and the Samadhi of Pure Virtue Affairs. They skillfully employed expedient means, and were all able to draw near to the Dharma of the Buddhas. Under the Bodhi tree, they had subdued many realms of demons, and thereby established the lands of the Buddhas. They had attained the endless Dharani (mantra) of all that is spoken, were able to understand the roots of all beings, and with wonderful eloquence, they could please all hearts, walking with the fearless stride of a lion. If they entered an assembly, they would speak words and phrases appropriate to the time, accomplishing all practices, and adorning themselves with an aura of majesty. They abandoned worldly wealth, discarded all external paths, their meritorious deeds were manifest, and their fame spread throughout the ten directions. All the Buddhas praised their immeasurable virtues, which were all achieved through giving, upholding precepts, patience, diligence, one-pointedness, and wisdom, having cultivated the path for countless kalpas (eons), hundreds of thousands of nayutas (a large number). They saw the illnesses of all beings, and gave them medicine according to their ailments, causing them all to be healed.

。入于深妙明緣起法，以舍斷滅有常之事。其行清凈志無瑕穢，心性鮮明開化群生，各各攝護令得其所，曉了教誨意得自在。勢力堅強不毀慈心，信戒聞施慚愧智慧，具足七財欲化眾生，以善方便現處閑居。所用修力善誓諸愿，聖德無量心如虛空。其名曰：光觀菩薩、常明曜菩薩、光世音菩薩、大勢至菩薩、師子意菩薩、師子步菩薩、師子雷音菩薩、尊意菩薩、金剛意菩薩、金剛步菩薩、金剛幢菩薩、金剛志菩薩、步不動跡菩薩、獨步世菩薩、善明菩薩、蓮花目菩薩、蓮花凈菩薩、寶凈菩薩、鉤鎖菩薩、寶幢菩薩、寶事菩薩、寶印手菩薩、德曜王菩薩、凈王菩薩、執離意王菩薩、電光嚴菩薩、虛空藏菩薩、濡音菩薩、雨音菩薩、不離音菩薩、意凈菩薩、電音菩薩、解縛菩薩等，十六正士溥首之等，六十聖士眾香首等，三十有二清凈行士慈氏之等，皆是賢劫諸菩薩也。降魔天子、凈復凈天子、善妙天子、賢護天子、獲勝天子、意勝天子、寂化音天子、善思天子，等類二萬，皆悉大乘。四天王天、帝釋、忍跡梵天、魔子導師、濡美天子，並余諸天、龍神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒等及人非人，不可稱計。

彼時世尊與無央數百千之眾眷屬圍繞而為說經，坐大清凈師子之床，勇猛無畏為師子吼，如日

【現代漢語翻譯】現代漢語譯本他們深入理解微妙的緣起法，從而捨棄了斷滅和常有的觀念。他們的行為清凈，志向沒有瑕疵，心性光明，開化眾生，各自攝護，使他們各得其所，明曉教誨，意念自在。他們勢力強大，不毀壞慈悲之心，具備信、戒、聞、施、慚、愧、智慧這七種財富，想要教化眾生，以善巧方便安處於閑靜之處。他們所用的修行力量、善誓和各種願望，聖德無量，心如虛空。他們的名字是：光觀菩薩、常明曜菩薩、光世音菩薩（Avalokiteśvara，觀世音菩薩）、大勢至菩薩（Mahāsthāmaprāpta，又譯作摩訶娑太摩缽羅缽多）、師子意菩薩、師子步菩薩、師子雷音菩薩、尊意菩薩、金剛意菩薩、金剛步菩薩、金剛幢菩薩、金剛志菩薩、步不動跡菩薩、獨步世菩薩、善明菩薩、蓮花目菩薩、蓮花凈菩薩、寶凈菩薩、鉤鎖菩薩、寶幢菩薩、寶事菩薩、寶印手菩薩、德曜王菩薩、凈王菩薩、執離意王菩薩、電光嚴菩薩、虛空藏菩薩（Ākāśagarbha，又譯作阿迦舍蘗婆）、濡音菩薩、雨音菩薩、不離音菩薩、意凈菩薩、電音菩薩、解縛菩薩等，十六位正士以溥首為首，六十位聖士以眾香首為首，三十二位清凈行士以慈氏（Maitreya，彌勒菩薩）為首，他們都是賢劫的諸位菩薩。還有降魔天子、凈復凈天子、善妙天子、賢護天子、獲勝天子、意勝天子、寂化音天子、善思天子等，共計兩萬，都修習大乘佛法。四天王天、帝釋（Indra，天帝）、忍跡梵天、魔子導師、濡美天子，以及其餘諸天、龍神、揵沓和（Gandharva，香神）、阿須倫（Asura，阿修羅）、迦留羅（Garuda，金翅鳥）、真陀羅（Kinnara，緊那羅）、摩睺勒（Mahoraga，大蟒神）等，以及人和非人，數量不可計數。那時，世尊被無數百千的眷屬圍繞著，為他們宣說佛法，坐在清凈的獅子座上，勇猛無畏地發出獅子吼，如同太陽一般。

【English Translation】 English version They deeply understand the profound law of dependent origination, thereby abandoning the notions of annihilation and permanence. Their conduct is pure, their aspirations are without flaw, their minds are bright, enlightening sentient beings, each protecting them, enabling them to attain their respective places, understanding the teachings, and their minds are at ease. They are powerful, not destroying their compassionate hearts, possessing the seven treasures of faith, precepts, learning, giving, shame, remorse, and wisdom, desiring to teach sentient beings, skillfully dwelling in quiet places. The power of their practice, their good vows, and various aspirations, their holy virtues are immeasurable, their minds are like the void. Their names are: Guang Guan Bodhisattva, Chang Ming Yao Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Shizi Yi Bodhisattva, Shizi Bu Bodhisattva, Shizi Lei Yin Bodhisattva, Zun Yi Bodhisattva, Jin Gang Yi Bodhisattva, Jin Gang Bu Bodhisattva, Jin Gang Chuang Bodhisattva, Jin Gang Zhi Bodhisattva, Bu Bu Dong Ji Bodhisattva, Du Bu Shi Bodhisattva, Shan Ming Bodhisattva, Lian Hua Mu Bodhisattva, Lian Hua Jing Bodhisattva, Bao Jing Bodhisattva, Gou Suo Bodhisattva, Bao Chuang Bodhisattva, Bao Shi Bodhisattva, Bao Yin Shou Bodhisattva, De Yao Wang Bodhisattva, Jing Wang Bodhisattva, Zhi Li Yi Wang Bodhisattva, Dian Guang Yan Bodhisattva, Ākāśagarbha Bodhisattva, Ru Yin Bodhisattva, Yu Yin Bodhisattva, Bu Li Yin Bodhisattva, Yi Jing Bodhisattva, Dian Yin Bodhisattva, Jie Fu Bodhisattva, etc., sixteen righteous ones led by Pu Shou, sixty holy ones led by Zhong Xiang Shou, thirty-two pure practitioners led by Maitreya, all of whom are Bodhisattvas of the Bhadrakalpa. There are also the Demon-Subduing Deva, Pure and Pure Deva, Good and Wonderful Deva, Virtuous Protector Deva, Victorious Deva, Mind-Victorious Deva, Silent Transformation Sound Deva, Good Thinking Deva, and others, totaling twenty thousand, all practicing the Mahayana Dharma. The Four Heavenly Kings, Indra, the Brahma of Enduring Traces, the Guide of the Demon's Son, the Gentle and Beautiful Deva, and other devas, dragons, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, etc., as well as humans and non-humans, are countless. At that time, the World Honored One was surrounded by countless hundreds of thousands of attendants, expounding the Dharma for them, sitting on a pure lion throne, fearlessly roaring like a lion, like the sun.

普照若月盛明如火消冥。其座暉赫威光巍巍，超逾釋梵。佛身特顯，猶須彌山現於大海。所說經典上中意語靡不妙善，義美具足究竟清凈，常修梵行廣演恩慈。宣菩薩行講菩薩法，所當遵脩名曰凈行。

爾時東方去此佛國九百二十萬佛土，世界名善變，其佛號凈住如來、至真、等正覺，現在說法。時佛左右有一菩薩，名羅陀鄰那朱(晉曰寶髻)，與八千菩薩俱，于其佛土忽然不現，至此忍界住于梵天。以一寶蓋覆斯三千大千忍土，普雨天華其色若干。在於梵天而說頌曰：

「諸天人民獲善利，　　心願見佛釋師子，　為消惱熱諸俗事，　　心願堅固志佛道。　無數菩薩如江沙，　　以精進力行超越，　降伏魔眾億百千，　　得成佛道離垢憂。　吾從東方而發來，　　其世界名曰善變，　在彼凈住佛左右，　　欲得稽首釋師子。　假使有人慾聽法，　　若睹十方諸菩薩，　設欲歸禮彼世尊，　　速疾來到靈鷲山。　諸導師眾難得遇，　　經典之要甚難值，　人身難得及閑暇，　　篤信禁戒誠亦難。　假使今時造德本，　　則見眾生處邪冥，　便能開心令滅度，　　速行俱詣于最勝。　若欲解棄三惡道，　　獲致安隱天人處，　逮得無為消生死，　　則當往詣無等倫。　為良醫王施

【現代漢語翻譯】現代漢語譯本：他的光芒像月亮一樣普照，像火焰一樣熾盛，消除了黑暗。他的寶座光輝燦爛，威嚴無比，超越了釋梵（帝釋天和梵天）。佛陀的身體特別顯赫，就像須彌山顯現在大海中一樣。他所說的經典，無論是上乘、中乘還是意語，都無比美妙，義理完美，具足究竟的清凈，他常修清凈的梵行，廣施恩慈。他宣講菩薩的修行，講述菩薩的法門，這些都應當遵循修習，名為凈行。當時，在東方距離這個佛國九百二十萬佛土的地方，有一個世界名為善變，那裡的佛號為凈住如來（如來是佛的稱號之一）、至真（達到真理的）、等正覺（完全覺悟的），現在正在說法。那時，佛的左右有一位菩薩，名叫羅陀鄰那朱（晉代譯為寶髻），與八千位菩薩一起，在他的佛土忽然消失，來到了這個娑婆世界，住在梵天。他用一個寶蓋覆蓋了這三千大千世界，普降天花，顏色各異。他在梵天說偈頌道：『諸天人民獲得了善利，心中希望見到佛陀釋迦獅子（釋迦牟尼佛的尊稱），爲了消除煩惱和世俗的事務，心中希望堅定地追求佛道。無數的菩薩像恒河沙一樣多，以精進的力量超越一切，降伏了億萬魔眾，最終成就佛道，脫離了污垢和憂愁。我從東方而來，那個世界名為善變，在那裡，我在凈住佛的左右，想要頂禮釋迦獅子。如果有人想要聽法，或者想見到十方諸菩薩，或者想要歸禮那位世尊，就請迅速來到靈鷲山。諸位導師（佛陀）很難遇到，經典的要義也很難值遇，人身難得，閑暇也難得，篤信禁戒也很難。如果現在能夠積累功德，就能看到眾生處於邪惡和黑暗之中，便能開啟他們的心智，讓他們得到解脫，迅速前往最殊勝的地方。如果想要脫離三惡道，獲得安穩的天人之處，達到無為的境界，消除生死輪迴，就應當前往無與倫比的佛陀那裡。爲了像良醫一樣施予』

【English Translation】 English version: His light shines universally like the moon, blazing like fire, dispelling darkness. His throne is radiant and majestic, surpassing even Shakra (Indra) and Brahma. The Buddha's body is particularly prominent, like Mount Sumeru appearing in the great ocean. The scriptures he speaks, whether superior, intermediate, or in the language of intention, are all wonderfully excellent, with perfect meaning, complete purity, and he constantly practices pure conduct, widely bestowing grace and compassion. He proclaims the practices of Bodhisattvas, explains the Dharma of Bodhisattvas, which should be followed and practiced, and is called Pure Conduct. At that time, in the east, nine million two hundred thousand Buddha-lands away from this Buddha-land, there was a world named 'Good Transformation,' where the Buddha was named 'Pure Abiding Tathagata' (Tathagata is one of the titles of Buddha), 'The Truly Real,' 'The Perfectly Enlightened One,' and he is currently teaching the Dharma. At that time, there was a Bodhisattva on the Buddha's left and right, named 'Radha-lin-na-zhu' (translated as 'Jeweled Crest' in the Jin Dynasty), who, along with eight thousand Bodhisattvas, suddenly disappeared from his Buddha-land and came to this Saha world, residing in the Brahma heaven. He covered this three thousand great thousand world with a jeweled canopy, and rained down heavenly flowers of various colors. He spoke in verse in the Brahma heaven, saying: 'Heavenly beings and people have obtained good benefits, their hearts wish to see the Buddha, the Lion of the Shakya clan (a respectful title for Shakyamuni Buddha), to eliminate the troubles and worldly affairs, their hearts wish to firmly pursue the path of the Buddha. Countless Bodhisattvas, like the sands of the Ganges River, with the power of diligence, transcend all, subdue hundreds of millions of demons, and ultimately achieve Buddhahood, free from defilement and sorrow. I have come from the east, from the world named 'Good Transformation,' where I am by the side of the Buddha 'Pure Abiding,' wishing to pay homage to the Lion of the Shakya clan. If anyone wishes to hear the Dharma, or wishes to see the Bodhisattvas of the ten directions, or wishes to pay homage to that World Honored One, please come quickly to Mount Gridhrakuta. It is difficult to encounter the guides (Buddhas), it is difficult to encounter the essence of the scriptures, it is difficult to obtain a human body, it is difficult to have leisure, and it is also difficult to have firm faith and keep the precepts. If one can accumulate merit now, one will see that sentient beings are in evil and darkness, and one will be able to open their minds, allowing them to attain liberation, and quickly go to the most excellent place. If one wishes to escape the three evil paths, obtain the peaceful abode of gods and humans, attain the state of non-action, and eliminate the cycle of birth and death, then one should go to the incomparable Buddha. To bestow like a good physician'

甘露，　　尊猶導師示正路，　彼為法王執尊寶，　　降伏一切眾生趣。」

於時寶髻說斯頌已，以此頌音告於三千大千世界。賢者舍利弗聞說斯頌，前白佛言：「唯然世尊！此妙頌義為從何出？」

佛言：「東方去此九百二十萬佛界名善變，佛號凈住如來、至真、等正覺，現在說法。其佛左右有菩薩名寶髻，與八千菩薩俱到此忍界欲來見佛，稽首問訊咨受經典，並欲見十方諸會菩薩，故住梵天說此頌耳。斯頌之音普聞三千大千世界，令無央數眾生之類殖眾德本，俱來詣佛。」

於是寶髻與八千菩薩及無央數諸天子眾周匝圍繞，鼓百千伎、雨諸妙花、演大光明動三千界，往詣佛所稽首足下，各繞七匝正住佛前，八千菩薩亦復如是，諸天子眾悉皆侍從。寶髻菩薩前白佛言：「唯然世尊！凈住如來敬問無量，所志康寧，住于輕便，勢力安乎？蒙天中天鄙身詣此，愿垂恩慈，為諸菩薩大士之眾，班宣道教所當應行。菩薩住此，得究竟成具足清凈，而普被服一切德鎧，積累眾善平等之行，凈修其身。皆見一切群生所念，觀其相行而隨開化，則以智慧為淫怒癡而講說法，令致妙行。若有眾人住于邪法，便為演示平等之教。為諸如來所見覆蓋，眾生之類皆得蒙賴，一切諸魔不能得便，逮睹諸佛無所掛礙。敢可

【現代漢語翻譯】現代漢語譯本：

'甘露，尊貴的導師指示著正道，他如同法王掌握著珍寶，降伏一切眾生的慾望。'

當時，寶髻菩薩說完這首偈頌后，這偈頌的聲音傳遍了三千大千世界。賢者舍利弗聽到這首偈頌，向前稟告佛陀說：『世尊，這美妙的偈頌的含義是從哪裡來的呢？』

佛陀說：『東方距離這裡九百二十萬佛土，有一個世界名為善變，那裡的佛號為凈住如來（如來是佛的十號之一，意為「如實而來」）、至真（佛的十號之一，意為「真實不虛」）、等正覺（佛的十號之一，意為「平等覺悟」），現在正在說法。那位佛的左右有位菩薩名為寶髻，他與八千位菩薩一同來到這個娑婆世界，想要來拜見佛陀，頂禮問候，請教佛法經典，並且想要見十方諸佛菩薩的集會，所以才在梵天說了這首偈頌。這偈頌的聲音普遍傳遍三千大千世界，使得無數眾生種下各種功德的根本，一同來到佛陀這裡。』

於是，寶髻菩薩與八千位菩薩以及無數的天子大眾，周圍環繞著，演奏著百千種樂器，散落著各種美妙的花朵，放出巨大的光明，震動三千世界，前往佛陀所在之處，頂禮佛足，各自繞佛七圈，端正地站在佛前。八千位菩薩也同樣如此，天子大眾都侍立在旁。寶髻菩薩向前稟告佛陀說：『世尊，凈住如來恭敬地問候您，無量，所希望的安康，是否安住于輕便自在，勢力安穩嗎？蒙受天中之天的恩典，我等卑微之身來到這裡，希望您能垂憐慈悲，為諸位菩薩大士宣講教誨，說明他們應當如何修行。菩薩住於此地，如何才能究竟成就，具足清凈，普遍披上一切功德的鎧甲，積累各種善行，平等地修行，清凈自身。都能見到一切眾生的念頭，觀察他們的行為而隨之開導教化，用智慧來對治貪慾、嗔恚、愚癡，宣講佛法，使他們達到美好的修行。如果有眾生執著于邪法，就為他們演示平等的教義。被諸佛如來所見所覆蓋，眾生都能蒙受恩澤，一切魔障都不能得逞，能夠見到諸佛而無所障礙。』 English version:

'The nectar, the honored guide shows the right path, He is like the Dharma King holding the precious treasure, subduing all beings' desires.'

At that time, after Bodhisattva Baoji finished reciting this verse, the sound of this verse spread throughout the three thousand great thousand worlds. The venerable Shariputra, upon hearing this verse, stepped forward and said to the Buddha: 'World Honored One, where does the meaning of this wonderful verse come from?'

The Buddha said: 'To the east, nine million two hundred thousand Buddha lands away from here, there is a world named Shanbian. The Buddha there is named Jingzhu Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'thus come'), the Truly Real (one of the ten titles of a Buddha, meaning 'true and not false'), the Perfectly Enlightened One (one of the ten titles of a Buddha, meaning 'equally enlightened'), and he is currently teaching the Dharma. To the left and right of that Buddha is a Bodhisattva named Baoji, who, along with eight thousand Bodhisattvas, has come to this Saha world, wishing to see the Buddha, pay respects, inquire about the Dharma scriptures, and also wishing to see the assemblies of Buddhas and Bodhisattvas in the ten directions. Therefore, he recited this verse in the Brahma heaven. The sound of this verse has spread throughout the three thousand great thousand worlds, causing countless beings to plant the roots of various merits, and they are all coming to the Buddha.'

Then, Bodhisattva Baoji, along with eight thousand Bodhisattvas and countless heavenly beings, surrounded by them, playing hundreds of thousands of musical instruments, scattering various wonderful flowers, emitting great light, shaking the three thousand worlds, went to where the Buddha was, bowed at the Buddha's feet, each circumambulating the Buddha seven times, and stood upright in front of the Buddha. The eight thousand Bodhisattvas did the same, and the heavenly beings all stood by. Bodhisattva Baoji stepped forward and said to the Buddha: 'World Honored One, Tathagata Jingzhu respectfully inquires about your immeasurable well-being, whether you are dwelling in ease and comfort, and whether your power is secure? Having received the grace of the Heaven of Heavens, we humble beings have come here, hoping that you will show compassion and mercy, and for the sake of all the Bodhisattvas and great beings, explain the teachings and what they should practice. How can Bodhisattvas, dwelling here, ultimately achieve complete purity, universally wear the armor of all merits, accumulate various good deeds, practice equally, and purify themselves? They should be able to see the thoughts of all beings, observe their actions and guide them accordingly, using wisdom to counteract greed, anger, and ignorance, and preach the Dharma, so that they may attain wonderful practice. If there are beings attached to wrong views, then demonstrate the teachings of equality to them. Being seen and covered by all the Tathagatas, all beings can receive grace, all demonic obstacles cannot succeed, and they can see all the Buddhas without hindrance.'

【English Translation】 'The nectar, the honored guide shows the right path, He is like the Dharma King holding the precious treasure, subduing all beings' desires.' At that time, after Bodhisattva Baoji finished reciting this verse, the sound of this verse spread throughout the three thousand great thousand worlds. The venerable Shariputra, upon hearing this verse, stepped forward and said to the Buddha: 'World Honored One, where does the meaning of this wonderful verse come from?' The Buddha said: 'To the east, nine million two hundred thousand Buddha lands away from here, there is a world named Shanbian. The Buddha there is named Jingzhu Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'thus come'), the Truly Real (one of the ten titles of a Buddha, meaning 'true and not false'), the Perfectly Enlightened One (one of the ten titles of a Buddha, meaning 'equally enlightened'), and he is currently teaching the Dharma. To the left and right of that Buddha is a Bodhisattva named Baoji, who, along with eight thousand Bodhisattvas, has come to this Saha world, wishing to see the Buddha, pay respects, inquire about the Dharma scriptures, and also wishing to see the assemblies of Buddhas and Bodhisattvas in the ten directions. Therefore, he recited this verse in the Brahma heaven. The sound of this verse has spread throughout the three thousand great thousand worlds, causing countless beings to plant the roots of various merits, and they are all coming to the Buddha.' Then, Bodhisattva Baoji, along with eight thousand Bodhisattvas and countless heavenly beings, surrounded by them, playing hundreds of thousands of musical instruments, scattering various wonderful flowers, emitting great light, shaking the three thousand worlds, went to where the Buddha was, bowed at the Buddha's feet, each circumambulating the Buddha seven times, and stood upright in front of the Buddha. The eight thousand Bodhisattvas did the same, and the heavenly beings all stood by. Bodhisattva Baoji stepped forward and said to the Buddha: 'World Honored One, Tathagata Jingzhu respectfully inquires about your immeasurable well-being, whether you are dwelling in ease and comfort, and whether your power is secure? Having received the grace of the Heaven of Heavens, we humble beings have come here, hoping that you will show compassion and mercy, and for the sake of all the Bodhisattvas and great beings, explain the teachings and what they should practice. How can Bodhisattvas, dwelling here, ultimately achieve complete purity, universally wear the armor of all merits, accumulate various good deeds, practice equally, and purify themselves? They should be able to see the thoughts of all beings, observe their actions and guide them accordingly, using wisdom to counteract greed, anger, and ignorance, and preach the Dharma, so that they may attain wonderful practice. If there are beings attached to wrong views, then demonstrate the teachings of equality to them. Being seen and covered by all the Tathagatas, all beings can receive grace, all demonic obstacles cannot succeed, and they can see all the Buddhas without hindrance.'

遵修皆成如來清凈之行。如此之義何因致乎？」

佛告寶髻：「善哉善哉。族姓子！乃問如來如此之義。諦聽諦聽善思念之，吾當解說諸菩薩等所行清凈。」寶髻菩薩與諸大眾受教而聽。

佛告族姓子：「菩薩有四事法，所行清凈。何謂為四？一曰行度無極，二曰常當遵修諸佛道品，三曰具足神通，四曰開化眾生；是為四。行度無極，所可勸助靡不周普入眾德本。道品法者，游于大慈，曉了應時慧之所入。具神通者，分別人民心念所行善惡之業。化眾生者，大哀堅固，明識志性之所歸趣。」

佛告族姓子：「何謂菩薩施度無極所行清凈？謂所可習慳貪之心，皆棄捐之習佈施心。已能放舍壞於貪懿瑕穢之事，興勸佈施，一切所有惠而不吝。彼行施已，而於四事不造若干。何謂為四？一曰眾生之類無有若干，二曰一切經法不各各異，三曰所可勸助亦無差別，四曰志性所施亦無若干。彼何謂于諸眾生無有若干？不興此念：『吾當施某、不施於甲。施某福多、施甲福少。厚施於某、薄施於甲。好供施某、趣施於甲。常當施某、時一施甲。親自斟酌授與于某、不自勞身授與于甲。盡用施某、粗施於甲。此人奉戒、斯人毀禁。此人眾祐、斯人寡祐。此人能畢眾祐之德、斯人不能。此人修正、斯人行邪。此人奉行

【現代漢語翻譯】現代漢語譯本：'修行都能成就如來清凈的德行。這樣的道理是因何而產生的呢？' 佛陀告訴寶髻（菩薩名）說：'好啊，好啊。善男子！你問如來這樣的道理。仔細聽，仔細聽，好好思考，我將為你們解說諸菩薩所修行的清凈之行。'寶髻菩薩和所有大眾都接受教誨，認真聽講。佛陀告訴善男子：'菩薩有四種修行方法，所行才能清凈。哪四種呢？一是修行度無極（菩薩的修行沒有止境），二是常常遵循修習諸佛的道品（佛陀教導的修行方法），三是具足神通（超自然的能力），四是開化眾生（教導眾生）。這就是四種。修行度無極，所能勸導幫助的，沒有不普遍進入各種功德根本的。道品法，是游于大慈（偉大的慈悲），明白瞭解應時應機的智慧所進入的境界。具足神通，是能分別人們心中所想的善惡行為。開化眾生，是大悲心堅固，明白瞭解眾生志向本性的歸宿。' 佛陀告訴善男子：'什麼是菩薩的施度無極所修行的清凈呢？就是說，對於所習慣的慳貪之心，都要拋棄，修習佈施之心。已經能夠放下，破除貪婪和瑕疵污穢的事情，發起勸導佈施，對於一切所有都慷慨給予而不吝嗇。他們行佈施后，對於四件事不會有所分別。哪四件事呢？一是眾生的種類沒有分別，二是所有的經法不各不相同，三是所能勸導幫助的也沒有差別，四是志向本性所施予的也沒有分別。他們所說的對於眾生沒有分別是什麼意思呢？就是不生起這樣的念頭：『我應當施捨給某人，不施捨給某人。施捨給某人福報多，施捨給某人福報少。厚待施捨給某人，薄待施捨給某人。好好供養施捨給某人，隨便施捨給某人。常常施捨給某人，偶爾施捨給某人。親自斟酌給予某人，不親自勞累給予某人。全部施捨給某人，粗略施捨給某人。這個人持戒，那個人毀戒。這個人福報多，那個人福報少。這個人能成就各種福德，那個人不能。這個人修行正道，那個人修行邪道。這個人奉行'

【English Translation】 English version: 'Practicing diligently, one can achieve the pure conduct of the Tathagata. What is the cause of such a principle?' The Buddha said to Baoji (a Bodhisattva's name): 'Excellent, excellent. Son of a noble family! You have asked the Tathagata about such a principle. Listen carefully, listen carefully, and contemplate it well. I will explain the pure conduct practiced by the Bodhisattvas.' Bodhisattva Baoji and all the assembly received the teaching and listened attentively. The Buddha said to the son of a noble family: 'Bodhisattvas have four practices that lead to purity. What are the four? First, practicing the perfection of giving without limit; second, constantly following and practicing the teachings of the Buddhas; third, possessing supernatural powers; and fourth, enlightening sentient beings. These are the four. Practicing the perfection of giving without limit means that there is no one who is not universally included in the roots of all virtues. The teachings of the path are to dwell in great compassion, understanding the wisdom that arises at the appropriate time. Possessing supernatural powers means being able to discern the good and evil deeds in people's minds. Enlightening sentient beings means having firm great compassion and clearly understanding the direction of their aspirations and nature.' The Buddha said to the son of a noble family: 'What is the purity of conduct in the Bodhisattva's practice of giving without limit? It means abandoning the habit of stinginess and cultivating the mind of giving. Having let go of greed and defilements, they encourage giving, generously offering everything without reservation. After giving, they do not make distinctions in four ways. What are the four? First, they do not differentiate among sentient beings; second, they do not see the teachings as different from each other; third, they do not make distinctions in who they help; and fourth, they do not differentiate in what they give based on the recipient's nature. What does it mean that they do not differentiate among sentient beings? It means they do not think: 『I should give to this person and not to that person. Giving to this person brings more merit, and giving to that person brings less. I will give generously to this person and sparingly to that person. I will offer good things to this person and give casually to that person. I will give to this person regularly and to that person occasionally. I will personally prepare and give to this person, but not bother to give to that person. I will give everything to this person and give only a little to that person. This person keeps the precepts, and that person breaks them. This person has much merit, and that person has little. This person can achieve all virtues, and that person cannot. This person practices the right path, and that person practices the wrong path. This person follows'

平等之業、斯人墮落反邪之業。』」

佛言：「如是族姓子！菩薩佈施，皆當棄捐如是輩心，修平等志不懷若干。常念眾生等心應之，而以開化平意識戒，慈悲喜護無所遺忘。所謂等者，猶如虛空都無增減，是謂眾生無有若干。」

佛告寶髻：「何謂諸法不各各異？假使說法而宣平等，亦不念言：『奉修法者吾當與經、不能順法則不授也。若使普備一切法者吾當與之、不能具法吾不與也。』欲興道教行法施者，施於凡夫不謂損耗、施於聖賢不謂長益。又計諸法本悉清凈等無差特，以是之故所施當等。是于諸法不各各異。彼所施與供養之具，有所勸助亦無若干。若佈施時不作此念：『吾當獲福，望于帝釋梵天人位。』不願國主豪尊長者，亦不慕求色聲香味細滑之法，不志饒財珍寶重貨眷屬侍從，亦不貪羨五趣生死。所周旋處，不求聲聞緣覺之乘。敢可所施則用志求無上正真之道。是謂勸助而不差別。諸可放舍，志性在道無差特心，合會別離初無增減，不望相報，唯欲開度諸不及者越于彼岸。其心質樸而無諛諂，懷抱篤信內性淳淑，未曾悔變。施所珍愛其心歡喜，若有來求意能惠與益用悅豫。是族姓子志性所施亦不別異，斯謂菩薩施度無極無有若干。」

佛言：「復有八事，棄捐邪徑行佈施業。何謂為

【現代漢語翻譯】現代漢語譯本：『平等之業，是指那些墮落反邪的人所從事的行業。』佛說：『是的，族姓子！菩薩佈施時，應當拋棄這種分別心，修持平等之心，不懷有任何偏頗。要常常想著眾生平等，以此來開導他們，使他們明白平等意識的戒律，以慈悲喜捨之心對待一切眾生，不遺漏任何一個。所謂的平等，就像虛空一樣，沒有增減，這就是說眾生之間沒有差別。』佛告訴寶髻：『什麼叫做諸法不各各異呢？即使說法宣講平等，也不應該有這樣的想法：『奉行佛法的人，我才給他經書；不順從佛法的人，我就不給他。』或者說：『如果能完全具備一切佛法的人，我就給他；不能具備佛法的人，我就不給他。』想要弘揚佛法，行法佈施的人，給凡夫佈施，不認為有所損失；給聖賢佈施，也不認為有所增長。而且要認為諸法本來都是清凈平等的，沒有差別，因此佈施應當平等。這就是諸法不各各異的含義。他們所佈施的供養之物，以及所給予的勸助，也沒有任何差別。如果佈施時沒有這樣的想法：『我佈施是爲了獲得福報，希望得到帝釋、梵天等人的地位。』不希望成為國主、豪門、長者，也不貪求美好的色、聲、香、味、觸等享受，不追求財富、珍寶、重貨、眷屬侍從，也不貪戀五道輪迴的生死。他們所做的一切，不求聲聞、緣覺的果位。他們所做的一切佈施，都是爲了追求無上正真之道。這就是勸助而不差別的含義。所有可以捨棄的東西，他們的心性都專注于道，沒有差別之心，聚合和分離都沒有增減，不求回報，只是希望開導那些沒有得度的人，讓他們超越苦海到達彼岸。他們的心質樸而沒有虛偽，懷抱堅定的信仰，內心純潔善良，從不後悔改變。佈施自己珍愛的東西時，內心充滿歡喜，如果有人來求，他們會樂意給予，並感到高興。這位族姓子所做的佈施也沒有任何差別，這就是菩薩的佈施度，是無極限的，沒有任何差別。』佛說：『還有八件事，可以拋棄邪路，行佈施之業。是什麼呢？』

【English Translation】 English version: 'The work of equality, refers to the work of those who have fallen into evil and turned against it.' The Buddha said: 'So it is, son of a noble family! When Bodhisattvas give alms, they should abandon such discriminatory thoughts, cultivate a mind of equality, and not harbor any partiality. They should always think of all beings as equal, and use this to enlighten them, making them understand the precepts of equal consciousness, treating all beings with loving-kindness, compassion, joy, and equanimity, without leaving anyone out. What is meant by equality is like the void, which has no increase or decrease, meaning that there is no difference among beings.' The Buddha said to Baoji: 'What does it mean that all dharmas are not different from each other? Even when teaching and proclaiming equality, one should not think: 『I will give scriptures to those who practice the Dharma, but not to those who do not follow it.』 Or: 『If someone can fully possess all the dharmas, I will give it to them; if they cannot, I will not.』 Those who wish to promote the Dharma and practice the giving of Dharma should not think that giving to ordinary people is a loss, nor that giving to sages is a gain. Moreover, they should consider that all dharmas are originally pure and equal, without any difference, and therefore giving should be equal. This is what it means that all dharmas are not different from each other. The offerings they give, and the encouragement they provide, are also without any difference. If they give alms, they should not have thoughts like: 『I am giving alms to gain blessings, hoping to attain the positions of Indra, Brahma, or other deities.』 They do not wish to become kings, nobles, or elders, nor do they crave the pleasures of sight, sound, smell, taste, and touch. They do not seek wealth, treasures, precious goods, or the service of attendants, nor do they covet the cycle of birth and death in the five realms. In all their actions, they do not seek the attainment of the Arhat or Pratyekabuddha vehicles. All the alms they give are for the purpose of seeking the unsurpassed, true, and perfect path. This is what it means to encourage without discrimination. All that can be given up, their minds are focused on the path, without any discriminatory thoughts. In coming together and separating, there is no increase or decrease. They do not seek reward, but only wish to guide those who have not yet been liberated, helping them cross over to the other shore. Their hearts are simple and without flattery, they hold firm faith, their inner nature is pure and virtuous, and they never regret or change. When giving away what they cherish, their hearts are filled with joy. If someone comes to ask, they will gladly give and feel happy. The alms given by this son of a noble family are also without any difference. This is the Bodhisattva's perfection of giving, which is limitless and without any discrimination.' The Buddha said: 'There are also eight things that can abandon the wrong path and practice the work of giving. What are they?'

八？不見吾我、不見有人、不見有壽、不見斷滅、不睹有常、不住三處、不見無處。若佈施者，則當嚴凈於是八事。菩薩佈施，棄四住業。何謂為四？一曰舍于非法，則以經典開化凡夫；二曰舍聲聞意，志於大道；三曰舍緣覺法，修于平等；四曰遠於止處諸所倚著。是為四。當復離於四事思想。何謂為四？一曰常想，二曰安想，三曰凈想，四曰我想；是為四。復有四事，為清凈施。何謂為四？一曰身凈，二曰言凈，三曰心凈，四曰性凈；是為四。復有三事施，越諸掛礙。何謂為三？一曰舍于悕望，二曰棄捐懷恨，三曰離於小乘；是為三。復有三事，舍于應施離諸恐懼。何謂為三？一曰貢高，二曰輕慢，三曰魔業；是為三。復有四施以法見印。何謂為四？一曰內空，二曰外空，三曰人空，四曰道空；是為四。復有四施專惟精進。何謂為四？一曰飽滿眾生，二曰具足諸佛之法，三曰備悉成就相好嚴容，四曰凈治佛土；是為四事。復有四施心常不捨。何謂為四？一曰意常念道，二曰常欲見佛，三曰修于大慈，四曰滅除眾生塵勞之穢；是為四。復有三施嚴凈道場。何謂為三？一曰凈我，二曰凈人，三曰至道場凈；是為三。復有四施所與清凈。何謂為四？一曰以慧佈施，二曰則能可悅眾生之心，三曰曉了勸助，四曰明解觀察經典

；是為四。」佛告族姓子：「是為菩薩所可修法，施度無極致清凈行。」

佛告族姓子：「菩薩行戒度無極，有一事致於清凈。何謂為一？解菩薩心而無等倫，其心超過一切世間最尊無比，越諸聲聞緣覺之意，心能降伏一切諸魔，入于眾生所至名德為無量寶，諸遵習法普有所護心未曾忘；是為一。復有二事，戒度無極為清凈行。何謂為二？一曰常懷慈愍無害眾生，二曰心志于道調柔性行；是為二。復有三事戒無極凈。何謂為三？一曰身凈，凈身三事戒無闕漏究竟備悉；二曰言凈，一切所說無有諛諂；三曰意凈，蠲除諸穢貪慾危害。是為三。復有四事戒無極凈。何謂為四？一曰其戒清凈，二曰奉禁不毀，三曰以此戒法教化眾生，四曰見持戒人敬之如佛；是為四。復有五事戒無極凈。何謂為五；一曰不嘆己身，二曰不毀他人，三曰舍聲聞志，四曰離緣覺意，五曰無所貪著；是為五。復有六事戒無極凈。何謂為六？一曰常念于佛不毀禁戒，二曰常唸經法順修其行，三曰常念聖眾不違佛教，四曰常念于施普舍塵欲，五曰常念禁戒不復貪慕一切五趣，六曰常念諸天宣眾德本；是為六。復有七事戒無極凈。何謂為七？一曰篤信樂諸佛法，二曰常自念慚為眾重任，三曰念愧思道品法而不自大，四曰仁和不惱彼我，五曰無害畏於

【現代漢語翻譯】現代漢語譯本：『這就是四種。』佛陀告訴族姓子：『這就是菩薩所應修習的法門，佈施的度化達到無有極限的清凈行為。』佛陀告訴族姓子：『菩薩修行持戒的度化達到無有極限，有一件事能使其清凈。什麼是一呢？理解菩薩的心是無與倫比的，其心超越一切世間最為尊貴無比，超越所有聲聞（sravaka，聽聞佛法而修行的弟子）和緣覺（pratyekabuddha，獨自覺悟的修行者）的意念，心能降伏一切諸魔，進入眾生所到達的境界，其名號功德如同無量的珍寶，所有遵循修習佛法的人都普遍受到他的護佑，心從未曾忘失；這是一。又有兩件事，持戒的度化達到無有極限的清凈行為。什麼是二呢？一是常懷慈悲憐憫之心，不傷害眾生，二是心志于道，調柔自己的性情行為；這是二。又有三件事，持戒達到無有極限的清凈。什麼是三呢？一是身凈，身體的清凈包括身的三種行為戒律沒有缺失，最終圓滿具備；二是言凈，一切所說的話語沒有虛偽諂媚；三是意凈，去除各種污穢的貪慾和危害。這是三。又有四件事，持戒達到無有極限的清凈。什麼是四呢？一是持戒清凈，二是奉行禁戒而不毀犯，三是用這持戒的法門教化眾生，四是見到持戒的人，恭敬如同佛陀；這是四。又有五件事，持戒達到無有極限的清凈。什麼是五呢？一是不讚嘆自己，二是不譭謗他人，三是捨棄聲聞的志向，四是遠離緣覺的意念，五是沒有貪戀執著；這是五。又有六件事，持戒達到無有極限的清凈。什麼是六呢？一是常唸佛陀而不毀犯禁戒，二是常唸經法，順應修行，三是常念聖眾而不違背佛教，四是常念佈施，普遍捨棄塵世的慾望，五是常念禁戒，不再貪戀一切五道輪迴，六是常念諸天，宣揚眾多的功德根本；這是六。又有七件事，持戒達到無有極限的清凈。什麼是七呢？一是篤信並樂於諸佛的教法，二是常常自念慚愧，以眾生的重任為己任，三是念愧，思惟道品之法而不自大，四是仁慈和順，不惱害他人和自己，五是不傷害，畏懼

【English Translation】 English version: 『These are the four.』 The Buddha told the clansman: 『These are the practices that Bodhisattvas should cultivate, the perfection of giving that reaches the ultimate purity.』 The Buddha told the clansman: 『When a Bodhisattva practices the perfection of morality, there is one thing that leads to purity. What is the one? It is understanding that the Bodhisattva's mind is unparalleled, that their mind surpasses all in the world, being the most noble and incomparable, exceeding the intentions of all Sravakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary realizers), that their mind can subdue all demons, entering the realm reached by sentient beings, their name and merit being like immeasurable treasures, that all who follow and practice the Dharma are universally protected by them, and that their mind has never forgotten; this is one. There are also two things, the perfection of morality that leads to pure conduct. What are the two? One is to always cherish compassion and not harm sentient beings, and the other is to be determined in the path, to tame one's nature and conduct; this is two. There are also three things, the perfection of morality that leads to purity. What are the three? One is purity of body, the purity of the body includes the three actions of the body without any deficiency, ultimately complete; two is purity of speech, all that is spoken is without flattery or deceit; three is purity of mind, removing all defilements of greed and harm. These are three. There are also four things, the perfection of morality that leads to purity. What are the four? One is that the precepts are pure, two is to uphold the prohibitions without breaking them, three is to use these precepts to teach sentient beings, four is to see those who uphold the precepts with respect as if they were the Buddha; these are four. There are also five things, the perfection of morality that leads to purity. What are the five? One is not to praise oneself, two is not to slander others, three is to abandon the aspirations of a Sravaka, four is to be free from the intentions of a Pratyekabuddha, five is to have no attachment or clinging; these are five. There are also six things, the perfection of morality that leads to purity. What are the six? One is to always remember the Buddha without breaking the precepts, two is to always remember the Dharma, following the practice, three is to always remember the Sangha without violating the Buddha's teachings, four is to always remember giving, universally abandoning worldly desires, five is to always remember the precepts, no longer craving the five realms of existence, six is to always remember the Devas, proclaiming the roots of many merits; these are six. There are also seven things, the perfection of morality that leads to purity. What are the seven? One is to have firm faith and delight in the teachings of all Buddhas, two is to always be mindful of shame, taking the heavy responsibility of sentient beings as one's own, three is to be mindful of shame, contemplating the factors of the path without being arrogant, four is to be kind and harmonious, not harming others or oneself, five is not to harm, fearing

後世殃罪之患，六曰不煩擾人止心憂戚，七曰見諸眾生在苦惱者而愍哀之；是為七。復有八事戒無極凈。何謂為八？一曰無有諛諂，二曰無希冀心，三曰不貪利養，四曰舍于慳懿無所依倚，五曰己身所有而知止足，六曰行賢聖禪具足澹怕，七曰處於閑居不惜身命，八曰樂於獨處遠離眾會好於道法、畏懼三界不取無為；是為八。復有九事戒無極凈。何謂為九？一曰無所趣律教化眾生而令得度，二曰稍漸習定修治其原，三曰令心究竟不懷惱熱，四曰求于靜漠止心所念，五曰習行威儀禮節之正，六曰超度禁戒不見己身，七曰未曾欺惑愍哀群生具足大乘，八曰究竟成就戒法之業使不缺漏，九曰心常懷念勸助德本；是為九。復有十事戒無極凈。何謂為十？一曰凈身三事；二曰凈口四事；三曰凈意三事；四曰念棄諛諂；志性質直而不細碎；五曰心性普入靡不蒙度；六曰一切所覺而知節限，愍哀為本悉解諸結；七曰心無剛硬，教化眾生悉調和業；八曰常修己身，見諸等類恂恂恭敬；九曰于諸眾祐勸示法事；十曰奉以衣食使離世業。是為十。復有二事戒無極凈。何謂為二？一曰有毀辱者，寧失身命終不毀戒，不興想念、不慕財業；二曰無所周旋亦不貪求，一切諸法戒空無像。復有二事。何謂為二？一曰內凈，除諸衰入；二曰外凈，舍諸

【現代漢語翻譯】現代漢語譯本後世的災禍和罪過，第六是不要煩擾他人，使他們停止憂愁；第七是看到眾生在苦惱中而憐憫他們；這就是七種。又有八件事使戒律達到無上的清凈。哪八件呢？第一是不要諂媚，第二是沒有希求之心，第三是不貪圖供養，第四是捨棄慳吝，不執著任何事物，第五是對於自己所擁有的感到知足，第六是修行賢聖的禪定，具備淡泊的心境，第七是處於閑靜之處，不吝惜自己的生命，第八是樂於獨處，遠離人群，愛好佛法，畏懼三界，不追求無為；這就是八種。又有九件事使戒律達到無上的清凈。哪九件呢？第一是不要爲了引導教化眾生而令他們得度，第二是逐漸地習定，修治其根本，第三是使心達到究竟，不懷惱怒和熱惱，第四是尋求寂靜，止息心中的念頭，第五是習行威儀禮節的正確方式，第六是超越禁戒，不執著于自身，第七是不曾欺騙，憐憫眾生，具備大乘的教義，第八是究竟成就戒法的修行，使之不缺漏，第九是心中常常懷念，勸助德行的根本；這就是九種。又有十件事使戒律達到無上的清凈。哪十件呢？第一是清凈身的三種行為；第二是清凈口的四種行為；第三是清凈意的三種行為；第四是念棄諂媚，志向性質正直而不瑣碎；第五是心性普遍進入，沒有不被救度的；第六是一切所覺知的都要知道節制，以憐憫為根本，完全解脫各種束縛；第七是心中沒有剛硬，教化眾生，使他們都調和自己的行為；第八是常常修養自身，看到各種眾生都謙遜恭敬；第九是對於各種福佑，勸導他們佛法之事；第十是奉獻衣食，使他們脫離世俗的事務。這就是十種。又有兩件事使戒律達到無上的清凈。哪兩件呢？第一是有毀辱自己的人，寧可失去生命，也終不毀壞戒律，不生起嗔恨的念頭，不貪圖財物和事業；第二是沒有所周旋，也不貪求，一切諸法都如同戒律一樣空無自性。又有兩件事。哪兩件呢？第一是內心的清凈，去除各種衰敗的因素；第二是外在的清凈，捨棄各種 English version The calamities and sins of later generations, the sixth is not to disturb others, causing them to cease their worries; the seventh is to have compassion for sentient beings who are suffering; these are the seven. There are also eight things that make precepts reach supreme purity. What are the eight? First is not to flatter, second is to have no desire, third is not to be greedy for offerings, fourth is to abandon stinginess, not clinging to anything, fifth is to be content with what one has, sixth is to practice the meditation of the wise and holy, possessing a tranquil state of mind, seventh is to be in a quiet place, not cherishing one's life, eighth is to enjoy solitude, staying away from crowds, loving the Dharma, fearing the three realms, not seeking non-action; these are the eight. There are also nine things that make precepts reach supreme purity. What are the nine? First is not to guide and teach sentient beings to attain liberation, second is to gradually practice meditation, cultivating its root, third is to make the mind reach the ultimate, not harboring anger or agitation, fourth is to seek tranquility, ceasing the thoughts in the mind, fifth is to practice the correct forms of deportment and etiquette, sixth is to transcend precepts, not clinging to oneself, seventh is never to deceive, having compassion for sentient beings, possessing the teachings of the Mahayana, eighth is to ultimately accomplish the practice of precepts, making it without deficiency, ninth is to always cherish in the heart, encouraging the root of virtue; these are the nine. There are also ten things that make precepts reach supreme purity. What are the ten? First is the three actions of purifying the body; second is the four actions of purifying the mouth; third is the three actions of purifying the mind; fourth is to abandon flattery, having a nature that is upright and not trivial; fifth is that the mind nature universally enters, with none not being saved; sixth is that all that is perceived must be known to be restrained, with compassion as the root, completely liberating from all bonds; seventh is that the mind has no rigidity, teaching sentient beings, causing them to harmonize their actions; eighth is to always cultivate oneself, seeing all kinds of beings with humility and respect; ninth is to encourage them in the Dharma matters for all kinds of blessings; tenth is to offer clothing and food, causing them to leave worldly affairs. These are the ten. There are also two things that make precepts reach supreme purity. What are the two? First is that if there are those who insult oneself, one would rather lose one's life than break the precepts, not giving rise to thoughts of anger, not being greedy for wealth and career; second is to have no dealings, nor to be greedy, all dharmas are like precepts, empty of self-nature. There are also two things. What are the two? First is inner purity, removing all factors of decline; second is outer purity, abandoning all

【English Translation】 The calamities and sins of later generations, the sixth is not to disturb others, causing them to cease their worries; the seventh is to have compassion for sentient beings who are suffering; these are the seven. There are also eight things that make precepts reach supreme purity. What are the eight? First is not to flatter, second is to have no desire, third is not to be greedy for offerings, fourth is to abandon stinginess, not clinging to anything, fifth is to be content with what one has, sixth is to practice the meditation of the wise and holy, possessing a tranquil state of mind, seventh is to be in a quiet place, not cherishing one's life, eighth is to enjoy solitude, staying away from crowds, loving the Dharma, fearing the three realms, not seeking non-action; these are the eight. There are also nine things that make precepts reach supreme purity. What are the nine? First is not to guide and teach sentient beings to attain liberation, second is to gradually practice meditation, cultivating its root, third is to make the mind reach the ultimate, not harboring anger or agitation, fourth is to seek tranquility, ceasing the thoughts in the mind, fifth is to practice the correct forms of deportment and etiquette, sixth is to transcend precepts, not clinging to oneself, seventh is never to deceive, having compassion for sentient beings, possessing the teachings of the Mahayana, eighth is to ultimately accomplish the practice of precepts, making it without deficiency, ninth is to always cherish in the heart, encouraging the root of virtue; these are the nine. There are also ten things that make precepts reach supreme purity. What are the ten? First is the three actions of purifying the body; second is the four actions of purifying the mouth; third is the three actions of purifying the mind; fourth is to abandon flattery, having a nature that is upright and not trivial; fifth is that the mind nature universally enters, with none not being saved; sixth is that all that is perceived must be known to be restrained, with compassion as the root, completely liberating from all bonds; seventh is that the mind has no rigidity, teaching sentient beings, causing them to harmonize their actions; eighth is to always cultivate oneself, seeing all kinds of beings with humility and respect; ninth is to encourage them in the Dharma matters for all kinds of blessings; tenth is to offer clothing and food, causing them to leave worldly affairs. These are the ten. There are also two things that make precepts reach supreme purity. What are the two? First is that if there are those who insult oneself, one would rather lose one's life than break the precepts, not giving rise to thoughts of anger, not being greedy for wealth and career; second is to have no dealings, nor to be greedy, all dharmas are like precepts, empty of self-nature. There are also two things. What are the two? First is inner purity, removing all factors of decline; second is outer purity, abandoning all

境界。是為二。復有二事：一曰凈其道心，解自然相故；二曰戒品清凈，無諸相故。」佛告族姓子：「是為菩薩戒度無極清凈之行。」

佛告族姓子：「何謂菩薩忍度無極所行清凈？若罵詈者默而不報，是口清凈。若撾捶者受而不校，是身清凈。若瞋恚者哀而不慍，是心清凈。若毀辱者而不懷恨，是性清凈。又若聞人發粗獷辭，以護眾生不興忿恨。設有刀杖加身瓦石打擲，護於後世而不懷害。節節解身不以憂戚，將順道故。見人求乞不起瞋恚，濟四恩故。發於慈心不惱恚者，親佛道故。造悲哀心，具足愿故。功勛流佈莫不奉命，多所愍故。仁心德稱所可佈施，為道法行棄魔天故。又唸佛道而行忍辱，成佛身故。若念覺意而行忍辱，具十力故。若念于惠而行忍辱，欲備三達無掛礙故。設念愍傷而行忍辱，成大慈故。念度虛妄而行忍辱，究大哀故。念如師子無恐懼者而行忍辱，無所畏故。念無見頂而行忍辱處於眾生，不自大故。念具相好而行忍辱，普欲救濟一切世故。具諸佛法而行忍辱，成通慧故。」

佛告族姓子：「有二事法凈忍辱力：一曰精修道業，二曰合集義力。彼所可言，若能忍辱身心無倚，是集義力。於一切法而無所著行忍辱者，是修道義。有凈忍者能忍眾生，了知無人堪任諸法，悉為澹怕，是為

【現代漢語翻譯】現代漢語譯本：境界。這是第二種。還有兩種：一是凈化道心，因為理解自然的真相；二是戒律清凈，沒有各種表象。」佛告訴族姓子：『這就是菩薩戒度無極清凈的修行。』現代漢語譯本：佛告訴族姓子：『什麼是菩薩忍度無極所修行的清凈？如果有人謾罵，默不作答，這是口清凈。如果有人毆打，接受而不計較，這是身清凈。如果有人嗔怒，悲憫而不慍怒，這是心清凈。如果有人侮辱，而不懷恨，這是性清凈。』又如果聽到別人說粗暴的話，爲了保護眾生不生忿恨。即使有刀杖加身，瓦石擊打，爲了來世而不懷害。即使身體被肢解也不憂愁，因為這是順應正道。看到有人乞討，不起嗔恚，因為要報答四恩。發起慈悲心，不惱怒他人，因為要親近佛道。生起悲哀心，因為要圓滿誓願。功德流佈，無人不遵從，因為要憐憫眾生。仁愛之心和美德廣佈，可以佈施，爲了修行佛法而捨棄魔天。又想到佛道而行忍辱，爲了成就佛身。如果想到覺悟的意念而行忍辱，爲了具備十力。如果想到恩惠而行忍辱，爲了具備三達而無障礙。如果想到憐憫傷痛而行忍辱，爲了成就大慈。想到度脫虛妄而行忍辱，爲了究竟大悲。想到像獅子一樣無所畏懼而行忍辱，爲了無所畏懼。想到無見頂相而行忍辱，處於眾生之中，不自大。想到具足相好而行忍辱，普遍想要救濟一切世間。具足諸佛法而行忍辱，爲了成就通達的智慧。現代漢語譯本：佛告訴族姓子：『有兩種法能凈化忍辱的力量：一是精進修行道業，二是彙集義理的力量。』他們所說，如果能忍辱，身心沒有依靠，這就是彙集義理的力量。對於一切法都沒有執著而行忍辱，這就是修道義。有清凈的忍者能忍受眾生，了知沒有人能夠承擔諸法，一切都是虛幻的，這就是

【English Translation】 English version: 'Realm. This is the second. There are two more things: one is to purify the mind of the path, because of understanding the true nature of things; the second is to have pure precepts, without any appearances.' The Buddha told the clansman: 'This is the practice of the Bodhisattva's perfection of discipline, which is boundless and pure.' English version: The Buddha told the clansman: 'What is the purity of practice of the Bodhisattva's perfection of patience? If someone curses, to remain silent and not respond, this is purity of speech. If someone strikes, to accept without resentment, this is purity of body. If someone is angry, to feel compassion without being upset, this is purity of mind. If someone insults, to not hold a grudge, this is purity of nature.' Also, if one hears others speak harshly, to protect sentient beings and not give rise to anger. Even if swords and sticks are used against one's body, or stones are thrown, to not harbor harm for the next life. Even if the body is dismembered, not to be sorrowful, because it is in accordance with the path. Seeing someone begging, not to give rise to anger, because one must repay the four kindnesses. To generate a compassionate heart, not to anger others, because one must be close to the Buddha's path. To generate a sorrowful heart, because one must fulfill vows. Meritorious deeds spread, and no one does not obey, because one must have compassion for sentient beings. Benevolence and virtue are widespread, and one can give, to abandon the demon heavens for the sake of practicing the Dharma. Also, thinking of the Buddha's path and practicing patience, to achieve the Buddha's body. If thinking of the intention of enlightenment and practicing patience, to possess the ten powers. If thinking of kindness and practicing patience, to be equipped with the three understandings without hindrance. If thinking of compassion for suffering and practicing patience, to achieve great compassion. Thinking of liberating from illusion and practicing patience, to reach ultimate great sorrow. Thinking of being like a lion without fear and practicing patience, to be without fear. Thinking of having no visible crown and practicing patience, to be among sentient beings without being arrogant. Thinking of possessing the marks and characteristics and practicing patience, to universally want to save all worlds. Possessing all the Buddha's teachings and practicing patience, to achieve penetrating wisdom.' English version: The Buddha told the clansman: 'There are two things that purify the power of patience: one is to diligently cultivate the path, and the second is to gather the power of righteousness.' What they say is, if one can practice patience, and the body and mind have no reliance, this is gathering the power of righteousness. To practice patience without attachment to all things, this is the meaning of cultivating the path. A pure practitioner of patience can endure sentient beings, knowing that no one can bear all things, and that all is illusory, this is

凈忍。所以者何？于彼亦無可忍及與非忍，於一切法無所逮得，乃名曰忍。計于忍者亦不可獲，於一切法無所著者，乃名曰忍。其無所倚忍無處所，不受諸法是曰為忍，不以所取為忍辱也。其有不計我人壽命之法，是曰忍辱。不著身命，察如墻壁瓦石之數，乃曰為忍也。」

佛告族姓子：「菩薩有二忍：一曰曉了身份散事，二曰明識諸法皆悉本無乃成忍辱。是為菩薩忍度無極行清凈也。」

佛告族姓子：「何謂菩薩進度無極為清凈行？不捨道心，所可興業未曾怯弱，常遵勤修而不睡寐，不離德本積累功德，不以退還於度無極。若造行者方便求法，堪任為人講說經典，護于正法多所度脫，不厭大慧開化眾生，嚴凈佛土度于小乘，具足本願究竟聖慧。未曾違失施戒博聞，親近權慧已至福家，當以何意勉濟群生令無憍慢，是謂精進。彼何謂凈？若曉了身猶如影響，所言柔軟識不以倦，其慧究竟而心凈寂，明於所行永不可盡，分別諸滅以慧消化，而成一心慧無所起。彼以三事離於精進：一曰倚著因緣，二曰行顛倒事，三曰望想之滅。若於三界無所倚著，是為精進。復有三事。何謂為三？眼無所著，不倚於色不貪于識。耳聲識、鼻香識、舌味識、身暖識、意法識，亦復如是悉無所著。彼無所受亦無所習，故曰精進。

【現代漢語翻譯】現代漢語譯本：「凈忍（指清凈的忍辱）。為什麼這樣說呢？因為對於忍辱，既沒有可忍的，也沒有不可忍的，對於一切法都無所執著，才叫做忍。如果執著于忍辱，也是不可取的，對於一切法都不執著，才叫做忍。這種忍辱不依賴任何事物，沒有固定的處所，不接受任何法，這才是真正的忍辱，而不是把所受的屈辱當作忍辱。不執著於我、人、壽命等概念的法，才叫做忍辱。不執著于身體和生命，把它們看作像墻壁瓦石一樣，才叫做忍辱。」

佛告訴族姓子（指釋迦牟尼佛的弟子）說：「菩薩有二種忍辱：一是明白身體是會分散的，二是明白一切法本來就是空無的，這樣才能成就忍辱。這就是菩薩的忍度（指忍辱的修行）達到無極，行為清凈。」

佛告訴族姓子說：「什麼叫做菩薩的進度（指精進的修行）達到無極，行為清凈呢？不捨棄道心，所做的事業從不退縮，經常勤奮修行而不懈怠，不離開德行的根本，積累功德，不退回到度無極的境界。如果修行者方便地求法，能夠為人講說經典，守護正法，廣度眾生，不厭倦大智慧，開化眾生，莊嚴清凈佛土，度化小乘，具足本來的願望，最終達到聖慧。不違背佈施、持戒、博聞，親近權巧的智慧，已經到達福德之家，應當用什麼心意來勉勵救濟眾生，使他們不驕慢呢？這就叫做精進。那麼，什麼叫做清凈呢？如果明白身體就像影子一樣虛幻，說話柔和，意識不疲倦，智慧達到究竟而內心清凈寂靜，明白所做的事情永遠不會窮盡，分別各種滅盡的現象，用智慧消化它們，從而達到一心，智慧無所生起。他們通過三件事遠離精進：一是依賴因緣，二是做顛倒的事情，三是期望滅盡。如果對於三界沒有依賴，這就叫做精進。還有三件事。哪三件事呢？眼睛不執著，不依賴於色，不貪戀于識。耳朵對聲音的意識、鼻子對香的意識、舌頭對味的意識、身體對暖的意識、意念對法的意識，也都是這樣，都不執著。他們不接受也不執著，所以叫做精進。

【English Translation】 English version: 『Pure forbearance (referring to pure patience). Why is this so? Because with regard to forbearance, there is neither something to forbear nor something not to forbear. Only when one is not attached to any dharma is it called forbearance. If one is attached to forbearance, it is also not acceptable. Only when one is not attached to any dharma is it called forbearance. This kind of forbearance does not rely on anything, has no fixed place, and does not accept any dharma. This is true forbearance, not regarding the humiliation one suffers as forbearance. The dharma that does not cling to concepts of self, person, or lifespan is called forbearance. Not being attached to the body and life, viewing them like walls, tiles, and stones, is called forbearance.』

The Buddha told the clansman (referring to the disciples of Shakyamuni Buddha), 『Bodhisattvas have two kinds of forbearance: first, understanding that the body will disintegrate; second, understanding that all dharmas are originally empty. Only in this way can forbearance be achieved. This is how a Bodhisattva』s forbearance (referring to the practice of patience) reaches the ultimate and their conduct becomes pure.』

The Buddha told the clansman, 『What is meant by a Bodhisattva』s progress (referring to the practice of diligence) reaching the ultimate and their conduct being pure? Not abandoning the aspiration for enlightenment, never retreating from the tasks undertaken, always diligently practicing without laziness, not departing from the root of virtue, accumulating merit, and not retreating from the realm of the ultimate. If a practitioner seeks the Dharma skillfully, is able to explain the scriptures to others, protects the true Dharma, liberates many beings, is not weary of great wisdom, enlightens beings, adorns and purifies the Buddha-land, liberates those of the Hinayana, fulfills their original vows, and ultimately attains sacred wisdom. Not violating giving, precepts, and learning, being close to skillful wisdom, having reached the house of blessings, with what intention should one encourage and aid beings so that they are not arrogant? This is called diligence. Then, what is meant by purity? If one understands that the body is like an illusion, speaks gently, and the consciousness is not weary, wisdom reaches the ultimate and the mind is pure and tranquil, understanding that what one does will never end, distinguishing various phenomena of cessation, digesting them with wisdom, thereby achieving one-pointedness, and wisdom does not arise. They are separated from diligence by three things: first, relying on conditions; second, doing inverted things; third, expecting cessation. If one does not rely on the three realms, this is called diligence. There are also three things. What are these three? The eyes are not attached, not relying on form, not craving consciousness. The ears' consciousness of sound, the nose's consciousness of smell, the tongue's consciousness of taste, the body's consciousness of warmth, and the mind's consciousness of dharma are also like this, not attached to anything. They neither accept nor cling, therefore it is called diligence.』

無施不慳、無戒不犯、無忍不諍、無進不殆、無禪不亂、無智不愚，不造德本亦無不善，不求佛道不得聲聞緣覺之地，其無所行亦無不行，則便逮成二精進凈。何謂二？一曰內無所住興諸因緣，二曰舍于外見眾想諸識；是為二精進。復有二凈。何謂二凈？一曰于內寂定，二曰不游于外亦無放逸；是為二凈。其根精進，于諸所行而無所行亦不輕戲，是為菩薩進度無極清凈之行。」

佛告族姓子：「何謂菩薩寂度無極清凈之行？慇勤合集一心之事，觀所應察而以正受。彼若一心禪不著色，棄捐痛癢思想生死識。彼若禪者，不著眼耳鼻舌身意識。彼若禪者，不貪色聲香味細軟法。彼若禪者，不著地水火風空，不著帝釋日月梵天尊豪之位，不著欲色無色之界，不倚今世及與後世，不住于身亦無所處，不倚言辭心不疲懈，悉無所住無卒無暴，不住邊際得無所念。彼若禪者，不計有身、不興諸見、不貪我人壽命、不見微妙可不可事、不見斷滅不睹無常、不見生滅有處無處。彼若禪者，亦不永盡眾漏之源，不著諸佛，不入寂滅果證之跡，亦不長處於無所行。若行禪者，一心解空不以空為證，求于無相無愿，不以無相無愿為證。被大德鎧行無極慈住于大哀，一切具足奉行空事。何謂具足行空？不想佈施持戒忍辱精進一心智慧，不

【現代漢語翻譯】現代漢語譯本：沒有不施捨的吝嗇，沒有不觸犯的戒律，沒有不爭鬥的忍耐，沒有不懈怠的精進，沒有不散亂的禪定，沒有不愚昧的智慧，不造作功德的根本也沒有不善，不尋求佛道就不能得到聲聞緣覺的果位，他的無所作為也無所不為，這樣就能夠達到兩種精進清凈。什麼是兩種？一是內心沒有執著而生起各種因緣，二是捨棄外在的見解、各種想法和意識；這就是兩種精進。又有兩種清凈。什麼是兩種清凈？一是內心寂靜安定，二是不向外馳求也沒有放逸；這就是兩種清凈。他的根本精進，對於一切所行都沒有執著也不輕慢，這就是菩薩的進度無極清凈之行。佛告訴族姓子：『什麼是菩薩寂度無極清凈之行？』專心致志地集中精神，觀察所應觀察的，並以正確的領受。他如果一心禪定不執著於色，捨棄痛癢、思想、生死和意識。他如果禪定，不執著于眼、耳、鼻、舌、身、意識。他如果禪定，不貪戀色、聲、香、味、細滑、法。他如果禪定，不執著于地、水、火、風、空，不執著于帝釋（Indra，天神之王）、日月、梵天（Brahma，創造之神）尊貴豪盛的地位，不執著于欲界、色界、無色界，不依賴今生和來世，不住于身體也沒有處所，不依賴言辭，心不疲憊懈怠，完全沒有執著，不急躁也不暴烈，不住于邊際而得到無所念。他如果禪定，不計較有身體，不生起各種見解，不貪戀我、人、壽命，不見微妙可不可的事，不見斷滅也不見無常，不見生滅有處無處。他如果禪定，也不永遠斷絕眾漏的根源，不執著于諸佛，不進入寂滅果證的軌跡，也不長處於無所作為。如果行禪定，一心理解空性，不以空性為證，尋求無相無愿，不以無相無愿為證。披上大德的鎧甲，行無極的慈悲，安住于大悲，一切具足奉行空性之事。什麼是具足行空？不想佈施、持戒、忍辱、精進、一心、智慧，不

【English Translation】 English version: There is no stinginess in giving, no transgression of precepts, no contention in patience, no indolence in diligence, no distraction in meditation, no foolishness in wisdom, not creating the root of merit, yet not being unwholesome, not seeking the path of the Buddha, one cannot attain the stage of Sravaka (hearer) or Pratyekabuddha (solitary Buddha), his non-action is also non-inaction, thus he can achieve two kinds of pure diligence. What are the two? First, internally, not dwelling on anything while arising all causes and conditions; second, abandoning external views, various thoughts, and consciousness; these are the two diligences. There are also two purities. What are the two purities? First, internal tranquility and stability; second, not wandering externally and not being lax; these are the two purities. His root diligence, in all actions, is without attachment and not contemptuous, this is the Bodhisattva's progress of immeasurable pure conduct. The Buddha told the clansman: 'What is the Bodhisattva's immeasurable pure conduct of peaceful crossing over?' Diligently gathering one's mind, observing what should be observed with correct reception. If he is in one-pointed meditation, he does not cling to form, abandoning pain, itching, thoughts, birth, death, and consciousness. If he is meditating, he does not cling to the eye, ear, nose, tongue, body, and consciousness. If he is meditating, he does not crave form, sound, smell, taste, touch, and dharma. If he is meditating, he does not cling to earth, water, fire, wind, space, does not cling to the noble and magnificent positions of Indra (king of gods), the sun, the moon, and Brahma (creator god), does not cling to the desire realm, form realm, and formless realm, does not rely on this life or the next, does not dwell in the body and has no place, does not rely on words, his mind is not weary or lax, completely without attachment, not hasty or violent, not dwelling on the edges and attains no-thought. If he is meditating, he does not calculate having a body, does not arise various views, does not crave self, others, or lifespan, does not see subtle matters of right or wrong, does not see annihilation or impermanence, does not see arising and ceasing, having a place or not having a place. If he is meditating, he also does not eternally exhaust the source of all outflows, does not cling to the Buddhas, does not enter the traces of the fruit of Nirvana, and does not dwell long in non-action. If practicing meditation, with one-pointed mind understanding emptiness, not taking emptiness as proof, seeking no-form and no-desire, not taking no-form and no-desire as proof. Wearing the armor of great virtue, practicing immeasurable compassion, dwelling in great sorrow, fully practicing the affairs of emptiness. What is fully practicing emptiness? Not thinking of giving, keeping precepts, patience, diligence, one-pointedness, wisdom, not

想善權諸所開化，不想慈悲喜護，亦不悕望入于聖慧。不想道心有所觀察，不想志性意有所應，不想四恩慧施仁愛，利人等利一切救濟。不想其意安詳而有所存，不想意止、意斷、神足、根、力、覺意及八由行。不想寂默而觀察法，不想調定柔濡之行，不想慚愧有所羞恥，常住佛道未曾斷絕。隨法眼教執于炬曜，從聖眾戒常修鮮潔，立觀眾產生就佛身，以德莊嚴而從世雄，聞具足音奉佛三昧，獲于正覺神足之辯，受十種力住無所畏，逮于微妙十八不共諸佛之法，不與聲聞緣覺合同。拔去止處諸欲塵穢，不離神通開導眾生，四分別辯精進明瞭，現世度世之法教化眾生。與眾超異質直出家，度于駛水而過泛流，斷諸所有所可住處，自然靜寞法教澹怕，觀于身法無所貪愛，志於佛法了自然想。越諸住行默口言辭，有所說者常宣佛語，以此至誠消滅常然開化眾生。是曰具足行空。」

佛告族姓子：「譬若三千大千世界所有人民悉為畫師，各有所習，巧能不同、所善不等，或工畫屋宅不工畫體，或便摸者不能博彩，或工於手足巧于耳目，或頭首不端身形姝好，或有不能。所習各異，或能可人或不可人，所知殊別容貌不同。王盡召畫師，應時皆至。王令畫作三界諸形，而告之曰：『各自畫像以持示吾。』皆合衆師聚於一處，

各各畫形。一師最上悉得其體。族姓子！所憶云何？為能普備諸所能不？」

答曰：「唯能。」

佛言：「借引為喻，當解斯義。如一畫師悉圖諸形，各各得體不失其旨。其學此法亦復如是，慇勤精進凈修梵行逮成佛法，以一正行悉具眾事。由此之故，具足空行靡所不達，便得成就一切佛道，皆除塵欲顛倒眾想，貢高自大不樂放逸，雖處眾穢不與合同，是謂菩薩具足空行。」說是語時，八千菩薩普備空行。逮得法忍。「是為菩薩寂度無極清凈之行。」

佛告族姓子：「何謂菩薩智度無極清凈之行？有十二事為清凈行。何等十二？見於過去慧無掛礙，見於當來慧無掛礙，見於現在慧無掛礙，有為無為皆能曉了，一切世間所有術藝，當可造業明解度世，分別說于真諦之義。知其所習宣其本末，一切眾生諸根所趣，柔劣明達中容之人，去來之慧無所掛礙，其聖巍巍超逾世智。悉見眾生志性所行、形色變異，難解難逮深奧之義，消化諸見。離於眾邪諸所住處掛礙之事，入于聖慧普周眾生入於法慧。明解聖藏義之所歸，了真所入。其明所照無所錯亂亦無所礙，觀察時節所樂無量，所見諸事咸皆了了無所違失。覺識誠諦實不滅盡，彼所觀察一切無拒，以用一行而無所行。皆見眾生之所奉行威儀禮節，世間人民心

【現代漢語翻譯】現代漢語譯本：各自描繪不同的形象。一位技藝最精湛的畫師能夠完全掌握所有形象的精髓。族姓子！你認為如何？他是否能夠全面掌握所有他能描繪的形象呢？回答說：『是的，他能。』佛說：『借用這個比喻，應當理解這個道理。就像一位畫師能夠描繪各種形象，並且每個形象都能夠抓住其精髓而不失其本意。學習佛法也是如此，勤奮精進，清凈修行，最終成就佛法，以一種正確的修行方式就能具備所有功德。因此，具備空性之行，無所不通達，便能成就一切佛道，消除塵世慾望和顛倒妄想，去除貢高我慢，不貪圖安逸，即使身處污穢之中也不與之同流合污，這就是菩薩所具備的空性之行。』當佛說這些話時，八千菩薩普遍具備了空性之行，獲得了法忍。『這就是菩薩寂靜度脫、無邊清凈的修行。』佛告訴族姓子：『什麼是菩薩的智慧度脫、無邊清凈的修行呢？有十二件事是清凈的修行。是哪十二件呢？對於過去的事情，智慧沒有障礙；對於未來的事情，智慧沒有障礙；對於現在的事情，智慧沒有障礙；對於有為法和無為法都能夠明瞭；對於世間所有的技藝，能夠明白如何造業以度化世人；能夠分別講述真諦的含義；知道所學習的內容，宣說其本末；對於一切眾生，他們的根性所趨向，無論是柔弱、明達還是中等之人，對於過去和未來的智慧都沒有障礙；他們的聖德巍峨，超越世俗的智慧；能夠看到眾生的志向、性格、行為、形貌和變化，能夠理解難以理解和難以達到的深奧含義，能夠消化各種見解；遠離各種邪見和執著，進入聖者的智慧，普遍利益眾生，進入佛法的智慧；明瞭聖藏的含義和歸宿，瞭解真理的所在；他們的光明照耀，沒有錯亂也沒有障礙，觀察時節，所樂無量，所見諸事都能夠明瞭，沒有違背和缺失；覺悟到真實不虛，不會滅盡，他們所觀察的一切都沒有阻礙，以一種修行而無所修行。能夠看到眾生所奉行的威儀禮節，世間人民的心念。』

【English Translation】 English version: Each one paints different forms. A master painter can fully grasp the essence of all forms. Son of a noble family! What do you think? Is he able to fully master all the forms he can paint? He replied: 'Yes, he can.' The Buddha said: 'Using this analogy, one should understand this principle. Just as a painter can depict various forms, and each form can capture its essence without losing its original meaning. Learning the Dharma is also like this, diligently striving, purifying one's practice, and ultimately achieving Buddhahood. With one correct practice, one can possess all merits. Therefore, possessing the practice of emptiness, one is unobstructed in all things, and can achieve all Buddha paths, eliminating worldly desires and inverted thoughts, removing arrogance and pride, not indulging in ease, and even when in the midst of defilement, not being in agreement with it. This is what a Bodhisattva possesses in the practice of emptiness.' When the Buddha spoke these words, eight thousand Bodhisattvas universally possessed the practice of emptiness and attained the forbearance of the Dharma. 'This is the Bodhisattva's peaceful liberation, the boundless pure practice.' The Buddha told the son of a noble family: 'What is the Bodhisattva's wisdom liberation, the boundless pure practice? There are twelve things that are pure practices. What are the twelve? Regarding the past, wisdom has no obstruction; regarding the future, wisdom has no obstruction; regarding the present, wisdom has no obstruction; one is able to understand both conditioned and unconditioned dharmas; regarding all worldly arts, one can understand how to create karma to liberate people; one can separately explain the meaning of the true principle; knowing what is learned, one can explain its beginning and end; regarding all sentient beings, their tendencies, whether they are weak, intelligent, or average, there is no obstruction to wisdom about the past and future; their sacred virtue is majestic, surpassing worldly wisdom; one can see the aspirations, character, actions, forms, and changes of sentient beings, and understand the profound meanings that are difficult to understand and attain, and can digest various views; one can be free from all wrong views and attachments, enter the wisdom of the sages, universally benefit sentient beings, and enter the wisdom of the Dharma; one understands the meaning and destination of the sacred teachings, and understands where the truth lies; their light shines without confusion or obstruction, observing the seasons, their joy is immeasurable, and all things seen are understood without contradiction or loss; one is awakened to the truth, which is not extinguished, and all that they observe has no obstruction, using one practice without practicing. One can see the decorum and rituals that sentient beings follow, and the thoughts of the people of the world.'

志所趣菩薩悉見。不離於世而皆超度諸世境界，尚未成就佛之土地皆越一切所作因緣，開化眾生過於諸行而普究竟眾德之行，廣度一切因緣心行。皆見眾生心之所念，護世間法莫不周遍，不捨世俗所行信入眾生之念，計其智慧無有卒暴，不犯巇險諸根寂定，未曾疲懈不以為亂。永觀聖慧常與德合，詣于佛樹而坐道場，降伏眾魔舍于外道，行有所受聖曜普徹亦無所取。大聖所逮得諸佛住可悅眾生，悉見定慧普入眾義，一切諸法皆為同味，執權方便智度無極，越于彼岸不可限量。此乃名曰智度無極。皆能曉了一切因緣，所興眾想、瑞應怪變、心行所念，令得過度，是則名曰度于彼岸。又計此慧有二清凈：一曰無礙慧想清凈之行，二曰嚴凈，莫能有人當其慧相。復有二凈：一曰凈除顛倒，二曰凈去諸見。又彼菩薩所行智慧靡不普入，聖明備悉，曉了眾生達識經典。其菩薩者以此智慧解無所有，皆入勞塵親化愛慾。在諸所生處於諸界，建立智慧游諸境土皆了境界，誠諦智慧不度彼此不處中間。其慧普入，見於十方無所掛礙，用無廕庇致無邊際。見誠諦慧，明曉一切諸法本末部黨時節，已能識別真諦智慧，義之所歸無應不應、無合無別、無懈無進、不雙不只，計于諸法亦無應合。

「又族姓子！菩薩若行智慧事者，以慧為

【現代漢語翻譯】現代漢語譯本菩薩所向往的目標都能清楚地看見。他們雖然不離開世間，卻能超越世間的一切境界，雖然尚未成就佛的國土，卻能超越一切所作的因緣。他們開化眾生勝過一切修行，普遍究竟各種功德的修行，廣泛地度化一切因緣和心行。他們都能看見眾生心中所想，守護世間的法則無不周全，不捨棄世俗所行的信念，深入眾生的念頭。他們的智慧沒有絲毫的急躁，不犯險惡，諸根寂靜，從不疲憊懈怠，不被擾亂。他們永遠觀察聖慧，常常與德行相合，到達菩提樹下，坐在道場，降伏一切魔障，捨棄外道。他們所行的有所承受，聖光普遍照耀，卻也無所執取。大聖所證得的境界，諸佛所住之處，能使眾生喜悅。他們都能看見禪定和智慧，普遍深入一切義理，一切諸法都成為同一種味道。他們執掌權巧方便的智慧，達到智慧的最高境界，超越彼岸，不可估量。這被稱為智慧的最高境界。他們都能明瞭一切因緣，所興起的各種想法、瑞應怪異的變化、心中所想，都能使之得到解脫，這被稱為度過彼岸。而且，這種智慧有二種清凈：一是無礙的智慧，思想清凈的行為；二是莊嚴清凈，沒有人能比得上他們的智慧。又有二種清凈：一是清凈去除顛倒，二是清凈去除各種見解。而且，菩薩所行的智慧無不普遍深入，聖明完備，明瞭眾生，通達經典。這些菩薩用這種智慧來理解無所有，深入塵世，親近教化愛慾。在各種所生之處，處於各種境界，建立智慧，遊歷各種國土，都能明瞭境界。他們的真實智慧不度彼此，也不處於中間。他們的智慧普遍深入，看見十方世界，沒有絲毫的掛礙，用無遮蔽的智慧達到無邊無際。他們看見真實的智慧，明瞭所有諸法的本末、部分、類別和時節，已經能夠識別真諦的智慧，義理的歸宿，沒有應與不應，沒有合與不合，沒有懈怠與精進，不雙也不單，對於諸法也沒有應合。又，族姓子！菩薩如果修行智慧之事，以智慧為……

【English Translation】 English version The goals that Bodhisattvas aspire to are all clearly seen. Though they do not leave the world, they transcend all worldly realms. Though they have not yet achieved the Buddha's land, they surpass all causal conditions. They enlighten sentient beings beyond all practices, universally perfecting the practice of all virtues, and extensively liberating all causal conditions and mental activities. They can see all that is in the minds of sentient beings, protecting the laws of the world in every way. They do not abandon the beliefs of worldly practices, and they deeply understand the thoughts of sentient beings. Their wisdom has no impatience, they do not commit dangerous acts, their senses are tranquil, they are never tired or lazy, and they are not disturbed. They eternally observe sacred wisdom, always in harmony with virtue. They reach the Bodhi tree and sit in the Bodhimanda, subduing all demons and abandoning external paths. What they practice is received, the sacred light shines universally, yet they are not attached to anything. The realm attained by the Great Saints, the place where Buddhas dwell, brings joy to sentient beings. They can see both meditation and wisdom, universally penetrating all meanings. All dharmas become of the same flavor. They hold the wisdom of skillful means, reaching the highest realm of wisdom, transcending the other shore, immeasurable. This is called the highest realm of wisdom. They can understand all causal conditions, all arising thoughts, auspicious and strange changes, and mental activities, enabling them to be liberated. This is called crossing over to the other shore. Moreover, this wisdom has two kinds of purity: one is unobstructed wisdom, the pure conduct of thought; the other is majestic purity, and no one can compare to their wisdom. There are also two kinds of purity: one is the purity of removing inversions, and the other is the purity of removing all views. Furthermore, the wisdom practiced by Bodhisattvas universally penetrates everything, their sacred understanding is complete, they understand sentient beings, and they are versed in the scriptures. These Bodhisattvas use this wisdom to understand non-existence, entering the world of dust, closely teaching and transforming desires. In all places of birth, in all realms, they establish wisdom, travel through all lands, and understand all realms. Their true wisdom does not cross over to either side, nor does it dwell in the middle. Their wisdom universally penetrates, seeing the ten directions without any hindrance, using unobstructed wisdom to reach the boundless. They see true wisdom, understanding the beginning and end, parts, categories, and times of all dharmas. They have already been able to recognize the wisdom of the true meaning, the destination of the meaning, without should or should not, without agreement or disagreement, without laziness or diligence, neither dual nor singular, and for all dharmas, there is no should or agreement. Furthermore, son of a noble family! If a Bodhisattva practices the affairs of wisdom, they use wisdom as...

舍則成福堂，篤信名德道法之室，住于總持分別智辯，一切備悉具足慧事。是族姓子！菩薩奉修智度無極清凈之行。」說此語已，彼時會中二萬二千人皆發無上正真道意，八千菩薩逮得無所從生法忍，五千比丘漏盡意解，一萬天子遠塵離垢諸法眼凈。時諸天子舉聲嘆曰：「若有眾生逮得聞是諸度無極清凈之行道法門者，則為諸佛所見授記。何況有聞能奉受持諷讀誦，行如上教乎！」

佛告寶髻：「何謂菩薩佛道品法清凈之行？自觀其身知本無身是為意止，則以二事而立其志。何謂為二？一曰察于荒穢，二曰觀清凈行。何謂荒穢？此身無常積滿不凈，是身薄力劣而無勢，是身化立如傾危屋。何謂觀凈？吾當以此不凈之身精勤解空，得如來身法身。法身巍巍德身無限，為諸眾生示現色像悅可一切。是族姓子！觀身二事以立其意。又族姓子！菩薩觀身了無身已，得凈二法。何謂為二？一見無常，二察有常。是身無常不得久立，老病俱合會當歸死。已達此義，不用身故而造邪業，以不會身則修堅要、行三堅法：一曰身要，二曰命要，三曰財要。此身無常，一切眾生以為貴重，何所益乎？當行愍傷。何謂身要？身不犯惡，謙卑恭順稽首博智。何謂命要？歸命三寶，奉修十德六度四等。何謂財要？捐已佈施給諸貧乏。身非我

【現代漢語翻譯】現代漢語譯本：捨棄則成就福德的殿堂，堅定的信仰是通往道德和佛法的房間，安住于總持、分別智慧和辯才，一切都完備且具足智慧的事業。這位族姓子啊！菩薩奉行修習智慧到彼岸的清凈行為。」說完這些話后，當時會中有兩萬二千人發起了無上正等正覺的意願，八千菩薩獲得了無生法忍（對一切法不生不滅的領悟），五千比丘漏盡意解（煩惱已盡，獲得解脫），一萬天子遠離塵垢，獲得了清凈的法眼。當時，諸天子高聲讚歎道：「如果有眾生能夠聽聞這些度無極的清凈修行法門，那麼他們就會被諸佛所見並授記。更何況那些聽聞后能夠奉行、受持、諷誦、讀誦，並按照上述教導修行的人呢！」佛陀告訴寶髻（菩薩名）：「什麼是菩薩佛道品法清凈的修行？自己觀察自己的身體，知道身體本無自性，這是意止（止息妄念）。然後以兩種方式來確立自己的志向。哪兩種呢？一是觀察身體的污穢，二是觀察清凈的修行。什麼是污穢？這個身體是無常的，充滿了不凈，這個身體虛弱無力，沒有勢力，這個身體像傾斜的危房一樣是虛幻的。什麼是觀察清凈？我應當用這個不凈的身體精勤地理解空性，從而獲得如來的法身。法身巍峨，德身無限，為一切眾生示現各種色相，使一切眾生喜悅。這位族姓子啊！通過觀察身體的這兩種方面來確立自己的意願。還有，族姓子啊！菩薩觀察身體了無自性后，會獲得兩種清凈的法。哪兩種呢？一是看到無常，二是觀察有常。這個身體是無常的，不能長久存在，衰老和疾病會同時到來，最終會歸於死亡。已經理解了這個道理，就不會因為身體的緣故而造作邪惡的業，因為不會執著于身體，所以會修習堅固的要義，實行三種堅固的法：一是身體的要義，二是生命的要義，三是財富的要義。這個身體是無常的，一切眾生都認為它很珍貴，但這有什麼益處呢？應當行慈悲憐憫。什麼是身體的要義？身體不犯惡行，謙卑恭順，頂禮博學多智的人。什麼是生命的要義？歸命三寶，奉行修習十種德行、六度、四等心。什麼是財富的要義？捐獻自己的財物，佈施給貧困的人。身體不是我所擁有的。

【English Translation】 English version: 'Giving up is to achieve the hall of blessings, firm faith is the room of morality and Dharma, dwelling in total retention, discriminating wisdom, and eloquence, everything is complete and possesses the deeds of wisdom. O son of a noble family! Bodhisattvas practice the pure conduct of cultivating wisdom to the other shore.' After saying these words, at that time, twenty-two thousand people in the assembly all generated the intention for unsurpassed, true, and complete enlightenment, eight thousand Bodhisattvas attained the forbearance of the non-origination of all dharmas (understanding that all phenomena are neither created nor destroyed), five thousand Bhikkhus exhausted their outflows and understood liberation (their afflictions were exhausted and they attained liberation), and ten thousand Devas were far from dust and defilement and obtained the pure Dharma eye. At that time, the Devas exclaimed in praise, 'If there are sentient beings who can hear these pure practices of the perfections, then they will be seen and predicted by all Buddhas. How much more so for those who hear and can practice, uphold, recite, and follow the above teachings!' The Buddha said to Baoji (name of a Bodhisattva), 'What is the pure practice of the Bodhisattva's path of Buddhahood? Observing one's own body and knowing that the body has no inherent self, this is the cessation of intention (stopping deluded thoughts). Then, establish one's aspiration in two ways. What are the two? First, observe the filthiness of the body, and second, observe pure practice. What is filthiness? This body is impermanent, filled with impurities, this body is weak and powerless, this body is illusory like a collapsing house. What is observing purity? I should diligently understand emptiness with this impure body, thereby attaining the Dharma body of the Tathagata. The Dharma body is majestic, the virtue body is limitless, manifesting various forms for all sentient beings, making all sentient beings joyful. O son of a noble family! Establish your intention by observing these two aspects of the body. Furthermore, O son of a noble family! After a Bodhisattva observes that the body has no self, they will attain two pure dharmas. What are the two? First, seeing impermanence, and second, observing permanence. This body is impermanent and cannot last long, old age and sickness will come together, and eventually it will return to death. Having understood this principle, one will not create evil karma because of the body, because one does not cling to the body, one will cultivate firm essentials and practice three firm dharmas: first, the essential of the body, second, the essential of life, and third, the essential of wealth. This body is impermanent, and all sentient beings consider it precious, but what benefit is there in that? One should practice compassion. What is the essential of the body? The body does not commit evil, is humble and respectful, and bows to those who are learned and wise. What is the essential of life? Taking refuge in the Three Jewels, practicing the ten virtues, the six perfections, and the four immeasurables. What is the essential of wealth? Donating one's wealth and giving to the poor. The body is not what I possess.'

有，口之所言皆多有失，從致諛諂粗辭不正。用是之故，悉棄此行不復為非。已見無身不保壽命，假使被害不犯惡事。曉身非常為分離法，不犯非宜，一切所有施無所貪。已解無身，所獲善德功勛顯著不可稱限。何謂有常？設使觀身了無身者，以時攝取心所了慧，勸一切智不違佛教，不失法言不壞聖眾，勸化群黎執御人民，是謂有常。所以言常，不可盡故。所言無盡，謂無為也。與道合同，無終無始玄妙永存，此謂無為。其無為者乃為常耳。菩薩在彼，以諸德本觀諸通慧至於無為，是謂有常。所以言常，以空無相無愿之故。修菩薩道常奉空行，觀于無相不著無愿，普具一切精進之行，是謂有常。所言常者謂如虛空。菩薩等心如空無異無有思想，如是行者乃為菩薩是謂有常無上正真。」

佛告族姓子：「菩薩觀身了本無身，則曰意止。一切人身皆悉本空，以解身空意無所著，觀眾生身立在佛身。當作是觀，若如來身無有諸漏，吾身亦然。察于諸法，奉行道義不失佛教。得無漏身而觀眾生分別諸相，以無漏身無漏清凈本際亦凈。如其德本興立諸行，勸助德本亦無諸漏，以能逮成無漏法者能住諸漏。何謂諸漏？一曰欲漏，二曰有漏，三曰見漏。彼斷欲漏，設生欲界開化眾生。若斷有漏，游在生死於諸所受教授人民。又

見漏者，則是無明癡冥之漏。菩薩于彼精進不懈，究竟精進拔其根原。彼若觀身奉修意止，超度往古諸不應行，離於眾穢而遵澹怕，乃為觀身便無所度，亦無所生則無所為，乃為觀身。假使觀已不見有身亦無所察，舍于貪身不計吾我，已無吾我則無所貪，已無所貪則無所諍，已無所諍則無殃釁，已無殃釁逮得法忍，已得法忍則無所歸，已無所歸則無卒暴，已無卒暴不住自大則住於法，已住法者不行非法。順法行者常與法俱，修道法者則逮法慈，已受法慈則聞法音，已行法音不聞界音，已寂界音便逮三昧，而已正受則觀審諦，已觀審諦則無所想，已無所想則無所作，已無所作則無非作，已於諸作無作非作致正真法便等諸法。已等諸法，便逮通慧一切之智。是族姓子！菩薩觀身了本無身意止行凈。」

佛告族姓子：「何謂菩薩痛癢意止？謂觀痛癢本無痛癢，乃為意止。睹諸苦痛，皆見眾生諸在患難，為之雨淚逮成大哀。作是惟念：『眾人在惱，若得安者乃無痛癢。』則為斷除一切危害。乃致觀痛知本無痛，意止所行已滅痛癢，為諸群生被大德鎧，先自消身非法之行，亦不想念滅已痛癢。若有遭痛，普為一切執御大哀，為示永安長消眾患。為貪慾人興發大哀，先除己貪不為欲縛，設身遇苦不以為難。為瞋恚人興發大哀

【現代漢語翻譯】現代漢語譯本：見到煩惱的漏洞，那就是無明愚癡的煩惱。菩薩對此精進不懈，最終精進地拔除其根源。如果他觀察身體並奉行意念的止息，就能超越過去所有不應有的行為，遠離各種污穢而遵循淡泊，這才是觀察身體，便沒有什麼需要超越，也沒有什麼產生，也就沒有什麼作為，這才是觀察身體。假設觀察之後，不見有身體，也沒有什麼可以察覺，捨棄對身體的貪戀，不計較自我，已經沒有自我，也就沒有貪戀，已經沒有貪戀，也就沒有爭執，已經沒有爭執，也就沒有災禍，已經沒有災禍，就能獲得法忍，已經獲得法忍，也就沒有什麼歸宿，已經沒有什麼歸宿，也就不會有倉促暴躁，已經沒有倉促暴躁，就不會執著于自大，而是安住於法，已經安住於法的人，就不會做非法的事情。順應法而行的人，常常與法同在，修習道法的人，就能獲得法慈，已經接受法慈的人，就能聽到法音，已經奉行法音的人，就不會聽到世俗的聲音，已經寂靜了世俗的聲音，就能獲得三昧，已經進入正受的人，就能觀察審視真諦，已經觀察審視真諦的人，就沒有什麼想法，已經沒有什麼想法的人，就沒有什麼作為，已經沒有什麼作為的人，就沒有非作為，已經對所有作為、無作、非作達到真正的法，就與諸法平等。已經與諸法平等，就能獲得通慧一切之智。這位族姓子！菩薩觀察身體，瞭解其本無身體，意念止息的行為是清凈的。佛告訴族姓子：『什麼是菩薩對痛癢的意念止息？』意思是觀察痛癢，其本無痛癢，這才是意念止息。看到各種痛苦，都看到眾生處於患難之中，為他們流淚，從而成就大悲。這樣思考：『眾生在煩惱中，如果能得到安寧，就沒有痛癢。』這就是斷除一切危害。從而達到觀察痛苦，知道其本無痛苦，意念止息的行為已經滅除了痛癢，為眾生披上大德鎧甲，先消除自己非法行為，也不想念已經滅除的痛癢。如果有人遭受痛苦，就為一切眾生執持大悲，為他們展示永恒的安寧，長久地消除各種患難。為貪慾的人興起大悲，先消除自己的貪慾，不被慾望束縛，即使身體遇到痛苦也不以為難。為嗔恚的人興起大悲。

【English Translation】 English version: Seeing the leaks, these are the leaks of ignorance and delusion. The Bodhisattva is diligent and unremitting in this, ultimately diligently uprooting their origins. If they observe the body and practice the cessation of thought, they can transcend all past improper actions, depart from all defilements and follow detachment, this is observing the body, then there is nothing to transcend, nor is there anything produced, and thus there is nothing to do, this is observing the body. Suppose after observing, one does not see a body, nor is there anything to perceive, abandoning attachment to the body, not considering self, having no self, then there is no attachment, having no attachment, then there is no contention, having no contention, then there is no calamity, having no calamity, one can attain Dharma-patience, having attained Dharma-patience, then there is no refuge, having no refuge, then there is no rashness, having no rashness, one does not dwell in self-importance but dwells in the Dharma, one who dwells in the Dharma does not do what is not Dharma. One who acts in accordance with the Dharma is always with the Dharma, one who cultivates the Dharma of the Way attains Dharma-compassion, one who has received Dharma-compassion hears the sound of the Dharma, one who has practiced the sound of the Dharma does not hear the sounds of the world, one who has silenced the sounds of the world attains Samadhi, and one who has entered into right reception observes and examines the truth, one who has observed and examined the truth has no thoughts, one who has no thoughts has no actions, one who has no actions has no non-actions, one who has reached the true Dharma in all actions, non-actions, and non-non-actions is equal to all Dharmas. Having become equal to all Dharmas, one attains the wisdom of all-knowing. This son of a good family! The Bodhisattva observes the body, understanding that it is fundamentally without a body, the practice of the cessation of thought is pure. The Buddha told the son of a good family: 'What is the Bodhisattva's cessation of thought regarding pain and pleasure?' It means observing pain and pleasure, that they are fundamentally without pain and pleasure, this is the cessation of thought. Seeing all kinds of suffering, they see all beings in distress, shedding tears for them, thus achieving great compassion. Thinking thus: 'Beings are in distress, if they can attain peace, then there is no pain and pleasure.' This is to eliminate all harm. Thus, reaching the point of observing pain, knowing that it is fundamentally without pain, the practice of the cessation of thought has eliminated pain and pleasure, for all beings they put on the armor of great virtue, first eliminating their own improper actions, and not thinking about the pain and pleasure that has been eliminated. If someone suffers pain, they hold great compassion for all beings, showing them eternal peace, and permanently eliminating all suffering. For those who are greedy, they arouse great compassion, first eliminating their own greed, not being bound by desire, even if the body encounters suffering, they do not consider it difficult. For those who are angry, they arouse great compassion.

斷己恚結，彼則觀見不苦不樂之痛癢也。為愚行人興發大哀滅已癡縛，彼觀痛樂則無所著，消壞諸結而自由安。若得苦痛不以憂戚，舍諸有為，則能遵修令無苦樂以壞愚癡。若遇樂痛無所積聚，若遭眾患了身非常，觀苦痛癢察痛無我。彼觀樂痛修行安隱，其觀苦痛則為瘡病，以是之故名曰不樂不苦。設使觀見諸所有安皆歸無常。其有眾苦，計于苦者不苦不樂，則亦無我。菩薩若見諸安樂事，明識一切本則無安，是觀痛癢。知痛無本適起尋滅，曉了諸法不得久存，察于萬物焰生忽沒，視一切法所生如影，從何所來而尋散滅？觀諸法本如瞻手掌，從何所來去至何所？即便了之，無所從來去無所至。以觀諸法不以為患，普見一切篤信休息，因此成道。以成於道，亦無所得不復退還。所以者何？以能逮見一切眾人根本所興則求滅盡，不為己身而求滅也。是族姓子！菩薩大士善權方便，執御大哀觀于痛癢，了本無痛意止之行。消諸所見，明識於此，不以遇於三界諸痛滅取證際也。彼于眾痛觀佛嘆本，曉了諸痛寂默恬澹，本無所有亦無遭患永無遭患。諸法皆空離於吾我，徒見合會依于因緣，悉無有主亦無吾我，舍諸所見無所長育。彼觀如是則真諦見。因緣所合皆不可得，已不可得便作是察如因緣空，從是興立諸法亦空。已達空義，

乃為觀痛本無痛癢，為意止也。所謂寂寞，身澹怕故，選擇諸義道聖慧，是族姓子！菩薩觀身痛癢了本無痛意止凈行。」

佛告族姓子：「菩薩觀心了本無心為意止行，立於道心以得立心，以己意慧求其心本，不見內心不見外心不住內外。察其心本不見五陰，無諸種無諸入，其心寂定。求其持處從何所起？則更思惟心從緣起。尋復思惟其心為異，因緣異乎？即復自了。設因緣異其心異者，則有二心；設使因緣是心、心是因緣，以是之故心不見心。計於心者非不見心，猶如虛偽，無實諸塵住于虛空。利刀傷指本時為瘡，指瘡已差無所患苦。如是族姓子！心亦如是，由是之故心不見心。心所見者則無所見，應觀如是心所住處，亦不起罪不見斷滅，不念常存亦無有身。身如墻壁，因緣不亂不離愍傷，亦不有是亦不有異，是為心也。持心如是。心動為法，心無所住亦無所行，心不可見心相自然。作是曉了，所見若茲不離所見，其心寂然明識無本，是為菩薩觀心無心為意止也。

「又族姓子！設心不起而不可見，則無有想無應不應，亦無輕慢則不放逸，是為觀心知本無心為意止也。又如心無色，其因緣合及與辯才亦復如是。德本無色，如心無為德亦無色，所勸道心亦復無色。設使道心及與勸助無有形色，道亦如是悉

【現代漢語翻譯】於是，（菩薩）觀察痛苦的本質是無痛無癢，這是爲了止息意念。所謂的寂靜，是因為身體的淡泊和恐懼，（菩薩）選擇各種義理，以達到聖慧，這位族姓子啊！菩薩觀察身體的痛癢，了知其本質無痛，從而止息意念，清凈修行。佛告訴族姓子：『菩薩觀察心的本質是無心，這是爲了止息意念的修行，立足於道心以獲得堅定的心，用自己的智慧探求心的本源，既不見到內心，也不見到外心，不住于內外之間。觀察心的本源，不見五陰（色、受、想、行、識，構成人身的五種要素），沒有各種（感官）入口，心處於寂靜安定。探求心的持處，從何處生起？於是進一步思考心從因緣而生起。又進一步思考心是異於因緣，還是因緣異於心？隨即自己了悟。假設因緣異於心，心也異於因緣，那麼就有兩個心；假設因緣就是心，心就是因緣，因此心不能見到心。執著於心的人並非不見心，就像虛妄不實的塵埃停留在虛空中一樣。鋒利的刀割傷手指，當時會形成瘡，手指的瘡痊癒后就沒有痛苦了。族姓子啊！心也是如此，因此心不能見到心。心所見到的就無所見，應當這樣觀察心所住的地方，既不產生罪過，也不見斷滅，不執著于常存，也沒有身體。身體就像墻壁，因緣不亂，不離悲憫，既不是有，也不是異，這就是心。保持心如此。心動是法，心無所住也無所行，心不可見，心的相貌自然如此。這樣明瞭，所見若如此不離所見，心就寂靜，明識無本，這就是菩薩觀察心無心，以止息意念。』『還有，族姓子！假設心不起而不可見，就沒有想，沒有應與不應，也沒有輕慢，就不會放逸，這就是觀察心，知道其本無心，以止息意念。又如心沒有顏色，其因緣和合以及辯才也是如此。德的本質沒有顏色，如心無為，德也沒有顏色，所勸導的道心也沒有顏色。假設道心以及勸助沒有形色，道也是如此，全部都是。』

【English Translation】 Then, (the Bodhisattva) observes that the essence of pain is neither pain nor itch, which is for the cessation of thought. The so-called tranquility is due to the detachment and fear of the body. (The Bodhisattva) chooses various principles to attain sacred wisdom. O son of a noble family! The Bodhisattva observes the pain and itch of the body, knowing that its essence is without pain, thereby ceasing thought and practicing pure conduct. The Buddha told the son of a noble family: 'The Bodhisattva observes that the essence of the mind is without mind, which is for the practice of ceasing thought, standing on the mind of the path to obtain a firm mind, using one's own wisdom to explore the origin of the mind, neither seeing the inner mind nor seeing the outer mind, not dwelling between the inner and outer. Observing the origin of the mind, one does not see the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute the human body), there are no various (sensory) entrances, and the mind is in a state of tranquility and stability. Seeking the place where the mind is held, from where does it arise? Then further contemplate that the mind arises from conditions. Further contemplate whether the mind is different from conditions, or conditions are different from the mind? Then one realizes it oneself. If conditions are different from the mind, and the mind is different from conditions, then there are two minds; if conditions are the mind, and the mind is conditions, therefore the mind cannot see the mind. Those who cling to the mind do not not see the mind, just like false and unreal dust staying in the void. A sharp knife cuts the finger, and a sore will form at that time. After the sore on the finger heals, there is no pain. O son of a noble family! The mind is also like this, therefore the mind cannot see the mind. What the mind sees is nothing to see. One should observe the place where the mind dwells in this way, neither generating sin nor seeing annihilation, not clinging to permanence, and there is no body. The body is like a wall, the conditions are not chaotic, not separated from compassion, neither is it existent nor different, this is the mind. Maintain the mind like this. The movement of the mind is dharma, the mind has no dwelling and no action, the mind is invisible, and the appearance of the mind is naturally so. Understanding this, what is seen is not separate from what is seen, the mind is tranquil, and clear knowledge has no origin. This is the Bodhisattva observing the mind as without mind, in order to cease thought.' 'Furthermore, O son of a noble family! If the mind does not arise and is invisible, then there is no thought, no response or non-response, no arrogance, and one will not be negligent. This is observing the mind, knowing that its essence is without mind, in order to cease thought. Also, just as the mind has no color, its causal conditions and eloquence are also like this. The essence of virtue has no color. Just as the mind is non-active, virtue also has no color, and the mind of the path that is encouraged also has no color. If the mind of the path and encouragement have no form or color, the path is also like this, all of them are.'

無所有，是故言曰如其心者行亦如之。計若勸助道心亦如，如其道心人心本凈亦復如是。道心本凈，一切諸法亦復如斯。如此心者曉了普入，是為菩薩觀心無心為意止也。眾患所惱未曾停住，猶如獼猴及河駛水，亦若油燈光曜所出忽然遠遊，無有身形而易退轉，貪吝諸界六情之患以為屋宅，須臾變異各隨所應。心無有處而獨遊行，無有堅要亦無不要寂然獨觀，是謂觀心無心意止清凈。心所入慧心之法界，慧心所住其明本凈鮮潔無穢。知心真諦心了現在，目之所見心法平等，慧亦如心心等三世，已能平等便知真正，心慧自然無能護持觀不可見，是謂觀心無心為意止也。計其本凈則為自然，心亦本凈了眾生心，以心凈故開化人民為其說法，以能解知己心自然，一切眾生亦復自然。若能分別心如是者，見其心相而為說法。如心相自然，眾生心相自然如此，若能達斯相者，為其說法己心則空，眾生之心亦復為空。已解此空為其說法，等御己心。若能等御而為說法己身則等，已等己心則等眾生，已等眾生則等諸法，已等諸法則等諸佛。曉此真諦，不令其心離於貪慾不處於欲。心已止者，則入法界趣于自然，心無所住於法無動。是謂菩薩觀心無心意止清凈。」

佛告族姓子：「菩薩觀法知本無法為意止行，即自念言：『法起

【現代漢語翻譯】現代漢語譯本：因為沒有所謂的『所有』，所以說，心如何，行為也如何。如果認為勸導他人發道心也是如此，那麼道心和人心本來就是清凈的，也是如此。道心本來清凈，一切諸法也都是如此。像這樣的心，能夠明瞭普遍地進入，這就是菩薩觀察心無心作為意止的境界。眾多的煩惱困擾著我們，從未停止，就像獼猴和奔流的河水，也像油燈的光芒突然遠去，沒有固定的形體卻容易退轉。貪婪和吝嗇等各種慾望以及六根的煩惱，就像我們的房屋，須臾之間就會變化，各自隨著因緣而改變。心沒有固定的處所，卻獨自存在，沒有堅固的本質，也沒有不必要的寂靜，只是獨自觀察，這就是觀察心無心，意止清凈的境界。心所進入的智慧，是心之法界，智慧所安住的地方，其光明本來就是清凈無染的。瞭解心的真諦，心就能明瞭現在，眼睛所見的心法是平等的，智慧也像心一樣，心平等於過去、現在、未來三世，能夠平等就能瞭解真正的道理，心和智慧自然而然，無法被守護，觀察也無法看見，這就是觀察心無心作為意止的境界。如果認為心本來就是清凈的，那就是自然而然的，心本來就是清凈的，能夠了解眾生的心，因為心清凈的緣故，可以開導人民，為他們說法，因為能夠了解自己的心是自然的，一切眾生也是自然的。如果能夠分辨心是這樣的，看到心的相貌就為他們說法。就像心的相貌是自然的，眾生的心相也是自然的，如果能夠通達這種相貌，就為他們說法，自己的心就空了，眾生的心也空了。已經瞭解這種空性，就為他們說法，平等地駕馭自己的心。如果能夠平等地駕馭自己的心而為他們說法，自己的身體就平等了，已經平等了自己的心，就平等了眾生，已經平等了眾生，就平等了一切諸法，已經平等了一切諸法，就平等了諸佛。明白這個真諦，不讓自己的心離開貪慾，也不處於貪慾之中。心已經止息，就進入法界，趨向自然，心無所住，對於法也沒有動搖。這就是菩薩觀察心無心，意止清凈的境界。佛告訴族姓子：『菩薩觀察法，知道法本來就沒有自性，以此作為意止的修行，自己就會想到：『法生起』

【English Translation】 English version: Because there is no such thing as 'having,' it is said that as the mind is, so is the action. If one considers that encouraging others to develop the mind of the Way is also like this, then the mind of the Way and the human mind are originally pure, and it is also like this. The mind of the Way is originally pure, and all dharmas are also like this. Such a mind, being able to understand and universally enter, this is the state of a Bodhisattva observing the mind as no-mind as the cessation of intention. The multitude of afflictions trouble us, never ceasing, like a monkey and a rushing river, also like the light of an oil lamp suddenly traveling far away, without a fixed form yet easily retreating. Greed and stinginess, various desires, and the afflictions of the six senses are like our houses, which change in an instant, each changing according to conditions. The mind has no fixed place, yet it exists alone, without a solid essence, nor unnecessary stillness, just observing alone, this is observing the mind as no-mind, the state of pure cessation of intention. The wisdom that the mind enters is the dharma realm of the mind, and where wisdom dwells, its light is originally pure and without defilement. Understanding the true essence of the mind, the mind can understand the present, the mind-dharma seen by the eyes is equal, wisdom is also like the mind, the mind is equal to the past, present, and future three times, being able to be equal can understand the true principle, the mind and wisdom are natural, unable to be guarded, and observation cannot see, this is observing the mind as no-mind as the cessation of intention. If one considers that the mind is originally pure, then it is natural, the mind is originally pure, able to understand the minds of sentient beings, because the mind is pure, one can enlighten people, preach the Dharma to them, because one can understand that one's own mind is natural, all sentient beings are also natural. If one can discern that the mind is like this, seeing the appearance of the mind, one preaches the Dharma to them. Just as the appearance of the mind is natural, the appearance of the minds of sentient beings is also natural, if one can understand this appearance, one preaches the Dharma to them, one's own mind is empty, and the minds of sentient beings are also empty. Having understood this emptiness, one preaches the Dharma to them, equally controlling one's own mind. If one can equally control one's own mind and preach the Dharma to them, one's own body is equal, having equalized one's own mind, one has equalized sentient beings, having equalized sentient beings, one has equalized all dharmas, having equalized all dharmas, one has equalized all Buddhas. Understanding this true essence, one does not let one's mind leave greed, nor does one dwell in greed. The mind has already ceased, then it enters the dharma realm, tending towards nature, the mind has no dwelling, and there is no movement in relation to the Dharma. This is the state of a Bodhisattva observing the mind as no-mind, the pure cessation of intention. The Buddha told the clansman: 'A Bodhisattva observes the Dharma, knowing that the Dharma originally has no self-nature, and takes this as the practice of the cessation of intention, and will think to themselves: 'The Dharma arises'

則起、法滅則滅，計于本末亦無我身，人壽有命人與非人生老病死終沒所趣，於此諸法諸法合會。因其合會而為習俗，設無緣合則無有此，從其習樂因成緣會，則興善本及與惡本，以歸無常無有緣會，不從無習而起諸法。』彼觀如是曉了諸法，見所歸趣亦無所有，空無相無愿所作功德及無功德，彼諸所行如幻無常，當奉精進設興因緣。有十尊行極上無蓋，除去因緣志於大法。何謂為十？身凈無穢，諸相種好無能見頂。超度一切諸所侵枉，志性清凈具足十事。其心清凈具足正行，六十億音口之所說可悅眾生。其心凈者常懷慈仁，愍念一切無所加害。其意常定未曾有亂，辯才清凈，有所講說應於法義，辯不可盡。大慈清凈，勸化眾生一切令樂泥洹之界。大哀清凈，無央數劫不厭生死。凈十種力，曉了眾生根原所念各各不同。清凈無畏分別執御，無央數法眾生積聚，欲具諸佛不共之法。去來今慧三世無礙，諸佛法凈用能自在，歸聖慧故；是為十。彼已逮此尊妙極上無蓋大法十事之行，稱量思惟不以厭倦，積累功勛而不毀墮，無德之行慇勤精進。何謂諸法根原所來令無處所？度于所住諸宿塵勞，已曉萬物一切無常，便能興成無常三昧。得是定者無堅要想不亂三昧，從其本願示所向生，來有所入而復出生，則以班宣功德之行開化

【現代漢語翻譯】現代漢語譯本：事物生起，是因緣和合；事物滅去，是因緣離散。若執著于根本或末梢，都找不到真實的『我』。人的壽命有定數，人與非人都會經歷生老病死，最終歸於虛無。一切事物都是因緣和合而生。因緣和合而形成世俗的認知，如果沒有因緣和合，就不會有這些現象。從習慣和喜好出發，因緣和合，就會產生善的根本和惡的根本。最終都會歸於無常，沒有永恒的因緣和合。不從無習而生起諸法。他如此觀察，明瞭諸法，看到一切最終都歸於空無，沒有實體，沒有相狀，沒有愿求，所作的功德和無功德，他所做的一切都如幻象般無常。應當精進修行，建立因緣。有十種尊貴的修行，至高無上，沒有遮蓋，去除因緣的束縛，志向于偉大的佛法。這十種是什麼呢？身體清凈沒有污穢，相貌莊嚴美好，沒有人能看到他的頭頂。超越一切侵犯和冤屈，心性清凈，具足十種功德。他的心清凈，具足正行，口中說出的六十億種聲音都能使眾生喜悅。他的心清凈，常懷慈悲仁愛，憐憫一切眾生，不加害於他們。他的意念常處於禪定，從未散亂，辯才清凈，所講說的都符合佛法真義，辯才無窮無盡。大慈清凈，勸化一切眾生，使他們都樂於進入涅槃的境界。大悲清凈，經歷無數劫也不厭倦生死。清凈的十種力量，明瞭眾生根性、願望各不相同。清凈無畏，能分別執持，無數的佛法眾生積聚，想要具足諸佛不共的功德。過去、現在、未來三世的智慧沒有障礙，諸佛的法清凈，運用自在，歸於聖慧；這就是十種。他已經獲得了這尊貴、微妙、至高無上、沒有遮蓋的佛法十種修行，反覆思量而不厭倦，積累功德而不墮落，以無德之行慇勤精進。什麼是諸法根源所來，令其無處可住？度過所住的諸宿塵勞，已經明瞭一切萬物都是無常，就能成就無常三昧。得到這種禪定的人，沒有堅固的執著，不亂於三昧，從他本來的願望，示現所要投生的處所，來有所入，又復出生，就用宣揚功德的行為來開化眾生。 English version: Things arise due to the coming together of conditions; things cease due to the separation of conditions. If one clings to the beginning or the end, one cannot find a real 'self'. The lifespan of humans is limited, and both humans and non-humans experience birth, old age, sickness, and death, ultimately returning to nothingness. All things arise from the coming together of conditions. The coming together of conditions forms conventional understanding; if there were no coming together of conditions, these phenomena would not exist. From habits and preferences, conditions come together, and thus arise the roots of good and the roots of evil. Ultimately, all will return to impermanence, with no eternal coming together of conditions. No phenomena arise from no habit. He observes in this way, understanding all phenomena, seeing that everything ultimately returns to emptiness, without substance, without form, without desire, with both merit and no merit, and all that he does is like an illusion, impermanent. One should practice diligently, establishing conditions. There are ten noble practices, supreme and without cover, removing the bondage of conditions, aspiring to the great Dharma. What are these ten? A body pure and without defilement, with dignified and beautiful features, such that no one can see the top of his head. Transcending all offenses and injustices, with a pure nature, possessing ten merits. His mind is pure, possessing right conduct, and the sixty billion sounds that come from his mouth can delight all beings. His mind is pure, always cherishing compassion and kindness, pitying all beings, and not harming them. His mind is always in samadhi, never scattered, with pure eloquence, and what he speaks is in accordance with the true meaning of the Dharma, with inexhaustible eloquence. With great compassion and purity, he persuades all beings, making them all happy to enter the realm of Nirvana. With great sorrow and purity, he is not weary of birth and death through countless kalpas. With the ten powers of purity, he understands that the roots and desires of all beings are different. With pure fearlessness, he can distinguish and hold, and countless Dharma beings gather, wanting to possess the unique merits of all Buddhas. The wisdom of the past, present, and future is without obstruction, the Dharma of all Buddhas is pure, and its use is free, returning to holy wisdom; these are the ten. He has already attained these noble, subtle, supreme, and uncovered ten practices of the Dharma, contemplating them repeatedly without weariness, accumulating merits without falling, and diligently practicing with the practice of no merit. What is the origin of all phenomena, causing them to have no place to dwell? Passing through the dust and toil of all the abodes, having understood that all things are impermanent, one can achieve the samadhi of impermanence. One who attains this samadhi has no firm attachments, is not disturbed in samadhi, and from his original vow, manifests the place where he will be born, comes to enter, and is born again, and then uses the act of proclaiming merits to enlighten beings.

【English Translation】 Things arise due to the coming together of conditions; things cease due to the separation of conditions. If one clings to the beginning or the end, one cannot find a real 'self'. The lifespan of humans is limited, and both humans and non-humans experience birth, old age, sickness, and death, ultimately returning to nothingness. All things arise from the coming together of conditions. The coming together of conditions forms conventional understanding; if there were no coming together of conditions, these phenomena would not exist. From habits and preferences, conditions come together, and thus arise the roots of good and the roots of evil. Ultimately, all will return to impermanence, with no eternal coming together of conditions. No phenomena arise from no habit. He observes in this way, understanding all phenomena, seeing that everything ultimately returns to emptiness, without substance, without form, without desire, with both merit and no merit, and all that he does is like an illusion, impermanent. One should practice diligently, establishing conditions. There are ten noble practices, supreme and without cover, removing the bondage of conditions, aspiring to the great Dharma. What are these ten? A body pure and without defilement, with dignified and beautiful features, such that no one can see the top of his head. Transcending all offenses and injustices, with a pure nature, possessing ten merits. His mind is pure, possessing right conduct, and the sixty billion sounds that come from his mouth can delight all beings. His mind is pure, always cherishing compassion and kindness, pitying all beings, and not harming them. His mind is always in samadhi, never scattered, with pure eloquence, and what he speaks is in accordance with the true meaning of the Dharma, with inexhaustible eloquence. With great compassion and purity, he persuades all beings, making them all happy to enter the realm of Nirvana. With great sorrow and purity, he is not weary of birth and death through countless kalpas. With the ten powers of purity, he understands that the roots and desires of all beings are different. With pure fearlessness, he can distinguish and hold, and countless Dharma beings gather, wanting to possess the unique merits of all Buddhas. The wisdom of the past, present, and future is without obstruction, the Dharma of all Buddhas is pure, and its use is free, returning to holy wisdom; these are the ten. He has already attained these noble, subtle, supreme, and uncovered ten practices of the Dharma, contemplating them repeatedly without weariness, accumulating merits without falling, and diligently practicing with the practice of no merit. What is the origin of all phenomena, causing them to have no place to dwell? Passing through the dust and toil of all the abodes, having understood that all things are impermanent, one can achieve the samadhi of impermanence. One who attains this samadhi has no firm attachments, is not disturbed in samadhi, and from his original vow, manifests the place where he will be born, comes to enter, and is born again, and then uses the act of proclaiming merits to enlighten beings.

眾生。是族姓子！菩薩大士善權方便，普說經典觀于諸法，達本無法為意止也。其有致道遵修經典，若能曉了道品之法，不作眾善不見有常，亦無所著不除惡法，道心所見所在無斷，亦不計常不墮斷滅。若有菩薩棄捐見常斷滅之事，執心平等而無所住處於中間。何謂中間？不應念行，無明眾冥悉除去此，是謂中間。無有教令無可誨授，無言無說，是謂中間。取要言之，無明、行、識、名色、六入、觸、痛、愛、取、有、生、老病死憂戚之患，惱無可會皆已除盡，是謂中間。其所教者無有智慧亦無處所，是謂中間。其中間者，無有驛使亦無遣者。如是宿處計彼所有，無有教令無訓誨者，計是本末不可決了，未有所處不可捉持則無所著，寂寞澹怕忽然已滅，是謂中間。譬族姓子！呼響所出無有處所，其趣親近音生於對，若見諦者墮于真偽，是為中間。無言無說，彼則無見亦無所處。如是族姓子！所因興發識色之事及所教令，所因合成從二緣對，其中間者無教無說，是謂中間。因緣合成不用義理，其義理者則不可得，其不可得則不重來，其不重來是謂中間。又計我者則了無我滅寂於此，於我不我自然清凈，是處中間計人壽命，於人壽命而無所見清凈自然，是謂中間。于想無想而無想樂，是謂中間。所興顛倒所得之事而無所有

，是為中間。虛妄愚癡至誠之教悉不可得，是謂中間。此岸彼際消化己身令無所著，有為無為不行諸習，是謂中間。蠲除生死而去泥洹悉無言教，是處中間。」

佛告族姓子：「其觀於法了法本無為意止者，不壞法界其意自然而得意止。彼導法界曉了諸法，計其法界及與人界，于彼法界亦無所壞不毀人界，人界法界此二事者等如空界。彼以一界普見諸法，以慧眼見，則用法界觀佛所行。假使有人不選擇法彼則無見，以是之故諸法若干，見無本法不觀若干。若以觀法見本無者，不肉眼見、不天眼見、不慧眼見。所以者何？計使眼者，不受于想不肉眼見，彼眼不墮生死之行。若以天眼無所見者，不用彼眼行於放逸。若以慧眼無所見者，彼為觀法了法本無，普見諸法無有處所法無所住，已見諸法無所住者則行法意，便不違失往古所誓，是為菩薩隨諸佛教而自立意，敢可觀察深妙之法不捨道心諸通慧矣。是為族姓子菩薩大士觀本無法意止凈行。」

佛告族姓子：「是四意止行四精進。何謂為四？觀身無身，棄捐計實不凈為凈顛倒之想。觀痛無痛，棄苦為樂顛倒之想。觀心無心，蠲除無常計有常想。觀法無法，舍遠無我為我想者。於四顛倒而修平等則無所著。菩薩若能行平等者，則能清凈一切諸行。菩薩奉此平等清

【現代漢語翻譯】現代漢語譯本：這就是所謂的中間。虛妄、愚癡、至誠的教導都不可得，這被稱為中間。此岸、彼岸，消化自身，使其無所執著，有為、無為，不行各種習氣，這被稱為中間。去除生死，到達涅槃，都沒有言語教導，這就是中間的境界。佛陀告訴族姓子：『如果觀察法，了解法的本質是無為而止息的，就不會破壞法界，他的意念自然而然地止息。他引導法界，明瞭諸法，計演算法界和人界，對於法界也沒有破壞，不毀壞人界，人界和法界這兩件事等同於空界。他以一個界普遍地觀察諸法，用慧眼觀察，就用法界來觀察佛陀的修行。假使有人不選擇法，他就沒有見解，因此諸法雖然有種種不同，但見到沒有根本的法，就不觀察種種不同。如果以觀察法見到根本的無，就不是用肉眼見、不是用天眼見、不是用慧眼見。為什麼呢？因為執著于眼的人，不受于想，不用肉眼見，他的眼不墮入生死的行為。如果用天眼而無所見，就不用那眼而放縱。如果用慧眼而無所見，他就是觀察法，了解法的本質是無，普遍地見到諸法沒有處所，法沒有住處，已經見到諸法沒有住處，就實行法意，便不違背過去的誓言，這就是菩薩隨順諸佛的教導而自己立意，敢於觀察深奧微妙的法，不捨棄道心和各種神通智慧。這就是族姓子，菩薩大士觀察根本無法的意念止息的清凈修行。』佛陀告訴族姓子：『這四種意止修行四種精進。哪四種呢？觀察身體沒有身體，拋棄執著于真實的、不凈為凈的顛倒之想。觀察痛苦沒有痛苦，拋棄以苦為樂的顛倒之想。觀察心沒有心，去除無常而執著于常的想。觀察法沒有法，捨棄無我而執著於我的想。對於四種顛倒而修習平等，就沒有執著。菩薩如果能夠實行平等，就能夠清凈一切修行。菩薩奉行這種平等清凈的修行，

【English Translation】 English version: This is what is called the middle. Falsehood, ignorance, and the teachings of sincerity are all unattainable; this is called the middle. This shore, the other shore, digesting oneself, making oneself without attachment, the active and the inactive, not practicing various habits, this is called the middle. Removing birth and death and reaching Nirvana, there are no verbal teachings; this is the realm of the middle. The Buddha told the clansman: 'If one observes the Dharma, understands that the essence of the Dharma is non-action and ceases, one will not destroy the Dharma realm, and one's intention will naturally cease. He guides the Dharma realm, understands all Dharmas, calculates the Dharma realm and the human realm, and does not destroy the Dharma realm, nor does he destroy the human realm. These two things, the human realm and the Dharma realm, are equal to the empty realm. He observes all Dharmas universally with one realm, and with the eye of wisdom, he uses the Dharma realm to observe the practice of the Buddha. If someone does not choose the Dharma, he has no view. Therefore, although the Dharmas are different, seeing that there is no fundamental Dharma, he does not observe the differences. If one sees the fundamental non-existence by observing the Dharma, it is not seen with the physical eye, not with the heavenly eye, not with the eye of wisdom. Why? Because those who are attached to the eye do not receive thoughts, do not see with the physical eye, and their eye does not fall into the actions of birth and death. If one sees nothing with the heavenly eye, one does not use that eye to indulge. If one sees nothing with the eye of wisdom, he is observing the Dharma, understanding that the essence of the Dharma is non-existence, universally seeing that all Dharmas have no place, that the Dharma has no dwelling place. Having seen that all Dharmas have no dwelling place, he practices the intention of the Dharma, and does not violate the past vows. This is how a Bodhisattva follows the teachings of all Buddhas and establishes his own intention, daring to observe the profound and subtle Dharma, not abandoning the mind of the Way and all kinds of supernatural powers and wisdom. This is, clansman, the pure practice of a Bodhisattva Mahasattva observing the cessation of the intention of the fundamental non-existence.' The Buddha told the clansman: 'These four intentions practice four kinds of diligence. What are the four? Observing the body as no body, abandoning the attachment to the real, the inverted thought of the impure as pure. Observing pain as no pain, abandoning the inverted thought of taking suffering as pleasure. Observing the mind as no mind, removing the impermanent and clinging to the thought of permanence. Observing the Dharma as no Dharma, abandoning the non-self and clinging to the thought of self. By practicing equality towards the four inversions, there is no attachment. If a Bodhisattva can practice equality, he can purify all practices. A Bodhisattva upholds this equal and pure practice,'

凈微妙行者便逮法忍，名四意斷亦得法忍。何謂意斷清凈？行者講說道法，以此因緣善本法行自然隨順，不從惡本不發瑕穢，諸不善本萌牙未生不令興起，為奉精進。諸惡適起非法之事尋便滅之，為修精進。諸善法事未興起者，勸令發生。以興善法益加精進，令其具足不使忘失，為行精進。又復菩薩本行凈業能自制護，不失善法得自在住，漸稍長育顯揚善法，善法已興不復忘失。彼族姓子如是行凈此四意斷，其菩薩行心得自在不亂精進，其凈垢濁不與俱合，清凈無垢不違佛慧，則從道教行於大哀，心心相見睹其所念，不失精進已行平等，曰得意斷。所以者何？從等安祥不用反邪，以因安祥不從反邪，便逮意斷平等三昧。已得三昧，名曰平等四意斷也。」

佛告族姓子：「若能修行此四意斷，則能奉行具四神足。斷除貪慾奉行精進，則令道心靜然無穢所思薄鮮，已去非法則逮輕便，致成大哀精進輕舉。獲權方便已誡輕舉，因是之故成四神足，升于道堂得四自在。何謂為四？于壽自在，已得長命由已無限，在短命中具無量壽勸化眾生，在長命中聽省說法，或有厭倦現於短命，使渴仰法慇勤求義，在在所生天上人間，各得自在於其壽命。是為第一逮得自在。又族姓子！身口自在，其人身口逮致由己，心不倚身逮意現形

，隨其容貌而示色像，因其眾生威儀禮節體之好醜長短善惡，思惟正定以何律儀而可開化？菩薩則從變其形貌，坐起進止發意之頃，化一切人蚑行喘息人物之士，身形顏色皆為一類而為說法。是為第二而得自在。又復於法而得自在，在於三界執御度世之正典不行俗法，則隨習俗普現變化，亦不捨遠度世之慧，亦無所失至無礙慧深奧之道、十二緣起因緣之法而見迷惑。若生天上及與世間，隨其語言令無數人皆隨律教，從其所好上中下愿各得其所，所得自在巍巍如斯。是為第三而得自在。又有菩薩建立其心使得由已，其自在者攝三千大千世界諸有大海合入一海而建立之，亦無往來而現變化。三千世界諸須彌山立為一山，使四天王及忉利天不知合散去來所趣。因而現變三千世界，而為建立諸有民人計皆知數樹木華實，令虛空中滿其水火，或化眾寶，從其所變而建立之。已能建立，發意之頃靡不蒙度，忽然如故。是為第四而得自在。又族姓子！菩薩以是四神足行而自修立，與十方佛共俱言談，坐起經行不離左右，與諸釋梵及四天王、天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒、人與非人一切眾生，俱共相隨談言說事，坐起行步。所以者何？菩薩神足微妙巍巍卓然有異。往古修行善法之義，無有缺漏因獲致此。何

【現代漢語翻譯】現代漢語譯本：菩薩會根據眾生的容貌而顯現不同的顏色和形象，根據眾生的威儀禮節、體態美醜、高矮善惡，思考用何種合適的律儀來開導他們。菩薩會變化自己的形貌，在坐立行走、起心動念之間，化現為一切爬行喘息的眾生，使他們的身形顏色都變為同一類，然後為他們說法。這是菩薩獲得的第二種自在。菩薩在佛法上也能獲得自在，在三界中掌握著度化世人的正道，不遵循世俗的法則。他們會隨順習俗而普遍顯現變化，也不捨棄度化世人的智慧，不會因為無礙的智慧和深奧的道理、十二因緣的法則而感到迷惑。無論他們生於天上還是人間，都能隨眾生的語言，使無數人遵循佛法教誨，根據他們上中下的願望各得其所。他們所獲得的自在是如此的偉大。這是菩薩獲得的第三種自在。還有菩薩能夠建立自己的心，使其完全自主。他們所獲得的自在能夠將三千大千世界的所有大海合併成一個大海並建立起來，而且沒有往來移動卻能顯現變化。他們能將三千大千世界的所有須彌山合併成一座山，使四天王和忉利天都不知道合併、分散、來去和去向。他們能顯現變化三千大千世界，建立所有的人民，計算出所有樹木花果的數量，使虛空中充滿水火，或者變化出各種珍寶，根據他們的變化而建立一切。一旦建立完成，在他們起心動念之間，沒有不被度化的，然後一切又恢復原樣。這是菩薩獲得的第四種自在。還有，善男子！菩薩通過這四種神足的修行來建立自己，與十方諸佛共同交談，坐立行走都不離開諸佛左右，與諸釋梵、四天王、天、龍、鬼神、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人與非人等一切眾生，共同談論事情，坐立行走。這是為什麼呢？因為菩薩的神足微妙而偉大，與衆不同。他們過去修行善法的功德沒有絲毫缺失，因此獲得了這樣的成就。為什麼呢？菩薩會根據眾生的容貌而顯現不同的顏色和形象，根據眾生的威儀禮節、體態美醜、高矮善惡，思考用何種合適的律儀來開導他們。菩薩會變化自己的形貌，在坐立行走、起心動念之間，化現為一切爬行喘息的眾生，使他們的身形顏色都變為同一類，然後為他們說法。這是菩薩獲得的第二種自在。菩薩在佛法上也能獲得自在，在三界中掌握著度化世人的正道，不遵循世俗的法則。他們會隨順習俗而普遍顯現變化，也不捨棄度化世人的智慧，不會因為無礙的智慧和深奧的道理、十二因緣的法則而感到迷惑。無論他們生於天上還是人間，都能隨眾生的語言，使無數人遵循佛法教誨，根據他們上中下的願望各得其所。他們所獲得的自在是如此的偉大。這是菩薩獲得的第三種自在。還有菩薩能夠建立自己的心，使其完全自主。他們所獲得的自在能夠將三千大千世界的所有大海合併成一個大海並建立起來，而且沒有往來移動卻能顯現變化。他們能將三千大千世界的所有須彌山合併成一座山，使四天王和忉利天都不知道合併、分散、來去和去向。他們能顯現變化三千大千世界，建立所有的人民，計算出所有樹木花果的數量，使虛空中充滿水火，或者變化出各種珍寶，根據他們的變化而建立一切。一旦建立完成，在他們起心動念之間，沒有不被度化的，然後一切又恢復原樣。這是菩薩獲得的第四種自在。還有，善男子！菩薩通過這四種神足的修行來建立自己，與十方諸佛共同交談，坐立行走都不離開諸佛左右，與諸釋梵、四天王、天、龍、鬼神、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人與非人等一切眾生，共同談論事情，坐立行走。這是為什麼呢？因為菩薩的神足微妙而偉大，與衆不同。他們過去修行善法的功德沒有絲毫缺失，因此獲得了這樣的成就。為什麼呢？

【English Translation】 English version: The Bodhisattva manifests different colors and forms according to the appearances of sentient beings. Based on their dignified manners, etiquette, physical beauty or ugliness, height, goodness or evil, they contemplate which appropriate precepts can be used to enlighten them. The Bodhisattva transforms their own appearance, and in the time it takes to sit, stand, walk, or have a thought, they manifest as all crawling and breathing beings, making their forms and colors all of one kind, and then preach the Dharma to them. This is the second freedom obtained by the Bodhisattva. The Bodhisattva also obtains freedom in the Dharma. In the three realms, they hold the correct path to liberate the world, not following worldly laws. They universally manifest changes according to customs, and do not abandon the wisdom to liberate the world. They are not confused by unobstructed wisdom, profound principles, or the law of the twelve links of dependent origination. Whether they are born in the heavens or in the world, they can use the languages of sentient beings to make countless people follow the teachings of the Dharma, and according to their wishes, whether high, medium, or low, each obtains what they desire. The freedom they obtain is so magnificent. This is the third freedom obtained by the Bodhisattva. Furthermore, the Bodhisattva can establish their mind, making it completely autonomous. The freedom they obtain can merge all the oceans of the three thousand great thousand worlds into one ocean and establish it, and without moving back and forth, they can manifest changes. They can merge all the Mount Sumerus of the three thousand great thousand worlds into one mountain, so that the Four Heavenly Kings and the Trayastrimsa Heaven do not know the merging, dispersing, coming, going, or destination. They can manifest changes in the three thousand great thousand worlds, establish all the people, calculate the number of all trees, flowers, and fruits, fill the void with water and fire, or transform into various treasures, establishing everything according to their transformations. Once established, in the time it takes for a thought to arise, none are not liberated, and then everything returns to its original state. This is the fourth freedom obtained by the Bodhisattva. Furthermore, noble son! The Bodhisattva establishes themselves through the practice of these four supernatural powers, conversing with the Buddhas of the ten directions, sitting, standing, and walking without leaving the Buddhas' sides. They also converse with the Shakra, Brahma, the Four Heavenly Kings, gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpent gods), humans, and non-humans, all sentient beings, discussing matters, sitting, standing, and walking. Why is this so? Because the Bodhisattva's supernatural powers are subtle, magnificent, and extraordinary. They have not lacked any merit from their past practice of good deeds, and therefore have obtained such achievements. Why is this so? The Bodhisattva manifests different colors and forms according to the appearances of sentient beings. Based on their dignified manners, etiquette, physical beauty or ugliness, height, goodness or evil, they contemplate which appropriate precepts can be used to enlighten them. The Bodhisattva transforms their own appearance, and in the time it takes to sit, stand, walk, or have a thought, they manifest as all crawling and breathing beings, making their forms and colors all of one kind, and then preach the Dharma to them. This is the second freedom obtained by the Bodhisattva. The Bodhisattva also obtains freedom in the Dharma. In the three realms, they hold the correct path to liberate the world, not following worldly laws. They universally manifest changes according to customs, and do not abandon the wisdom to liberate the world. They are not confused by unobstructed wisdom, profound principles, or the law of the twelve links of dependent origination. Whether they are born in the heavens or in the world, they can use the languages of sentient beings to make countless people follow the teachings of the Dharma, and according to their wishes, whether high, medium, or low, each obtains what they desire. The freedom they obtain is so magnificent. This is the third freedom obtained by the Bodhisattva. Furthermore, the Bodhisattva can establish their mind, making it completely autonomous. The freedom they obtain can merge all the oceans of the three thousand great thousand worlds into one ocean and establish it, and without moving back and forth, they can manifest changes. They can merge all the Mount Sumerus of the three thousand great thousand worlds into one mountain, so that the Four Heavenly Kings and the Trayastrimsa Heaven do not know the merging, dispersing, coming, going, or destination. They can manifest changes in the three thousand great thousand worlds, establish all the people, calculate the number of all trees, flowers, and fruits, fill the void with water and fire, or transform into various treasures, establishing everything according to their transformations. Once established, in the time it takes for a thought to arise, none are not liberated, and then everything returns to its original state. This is the fourth freedom obtained by the Bodhisattva. Furthermore, noble son! The Bodhisattva establishes themselves through the practice of these four supernatural powers, conversing with the Buddhas of the ten directions, sitting, standing, and walking without leaving the Buddhas' sides. They also converse with the Shakra, Brahma, the Four Heavenly Kings, gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpent gods), humans, and non-humans, all sentient beings, discussing matters, sitting, standing, and walking. Why is this so? Because the Bodhisattva's supernatural powers are subtle, magnificent, and extraordinary. They have not lacked any merit from their past practice of good deeds, and therefore have obtained such achievements. Why is this so?

謂神足往古修行善法之義？輕便其身恭敬尊長，奉事眾祐趨走給使不以為難，謙卑下意不懷自大，口說善言悅可眾人莫不敬愛，自歸稽首禮節備悉，言行相應其心輕便，不懷慢恣無危害意。彼修謙恭自伏其意，聽受尊言順教跪拜，執心柔軟而制其志，精進修行未曾舍離。其人具足戒之禮節，身所造行與眾殊特，心不懈慢亦不放逸。從其貪慾而起瑕穢瞋恚愚癡心，蠲除此已無有貪嫉。饕餮自除，志性不起，則病瘳愈度于眾事。所負重擔由因羸劣而致此患，陰蓋眾事為去其擔。五事所受施以恩惠依橋道度，以大船度四瀆具，度一切眾生之類越于泛流。有所開化超然有異，亂者正之、逸者定之、癖者立之、毀者笑之，不礙回波決諸狐疑，所說殊異安諸動搖。救念諸界覺諸不寤，所可愛重每以惠施后無所悔。將濟眾生勸助道意，若見他人積累德本代其歡喜。未曾嘆己為身獲安，見他人安歡悅善之。易養知足不望他利，愛樂出家勸人出學。修大弘慈常懷道心，等怨親友樂如虛空。見疲極者設以車乘，則以無畏加於眾生。見學問者敬之如佛，其未學者不以輕慢。其貧匱者施以財業，若疾病者救以醫藥令得濟命。見救護者為行恩報而以孝順，行禁戒者能自修慎。供養事之不失其意，無恭恪者勸救濟之度於世法。所經遊行不犯諸惡，于

{ "translations": [ "現代漢語譯本：什麼是神足（神通的一種，能隨意飛行、變化等）往昔修行善法的意義呢？是身形輕便，恭敬長輩，侍奉眾人，奔走效力不覺得困難，謙卑恭順不驕傲自大，口說善言使眾人喜悅，沒有不敬愛他的，自己歸順稽首，禮節完備，言行一致，內心輕快，不懷傲慢放縱，沒有危害他人的想法。他修習謙恭，使自己的心順服，聽從長輩的教誨，順從教導跪拜，保持內心柔軟而控制自己的意志，精進修行從不懈怠。這個人具備戒律的禮節，身體的所作所為與衆不同，內心不懈怠也不放縱。從貪慾而產生的瑕疵、嗔恚、愚癡之心，去除這些之後就沒有貪婪嫉妒。貪吃自除，邪念不起，那麼疾病就會痊癒，度過各種困境。所揹負的重擔是因為身體虛弱而導致的疾病，陰蓋（指五蓋，貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）等各種事情是爲了去除負擔。五事（指五蘊，色、受、想、行、識）所受的恩惠，依靠橋樑道路度過，用大船度過四條河流，度一切眾生之類超越氾濫的河流。有所開化，超然不同，使混亂的變得正當，使放逸的變得安定，使偏執的變得堅定，使譭謗的變得羞愧，不阻礙回波，解決各種疑惑，所說的話語與衆不同，使動搖的變得安定。救助各個界域，使不覺悟的覺悟，所喜愛重視的，總是用恩惠施捨，之後沒有後悔。將要救濟眾生，勸助道心，如果看到他人積累德本，就為他們感到歡喜。不曾讚歎自己為自己獲得安樂，看到他人安樂就感到歡喜。容易養活，知足，不期望得到他人的利益，喜愛出家，勸人出家學習。修習大慈大悲，常常懷有道心，平等對待怨恨的人和親近的朋友，快樂如同虛空。看到疲憊不堪的人，就為他們設定車乘，用無畏施加於眾生。看到學習的人，就如同對待佛一樣尊敬，對於沒有學習的人，不輕視怠慢。對於貧困的人，就施捨財物，對於生病的人，就用醫藥救治，使他們得以活命。看到救護自己的人，就用孝順來報答恩情，修行禁戒的人，能夠自我修養謹慎。供養侍奉他們，不失去他們的心意，對於沒有恭敬心的人，勸說救濟，度過世俗的煩惱。所經歷的，不犯各種惡行，對於", "現代漢語譯本：一切諸法，不以貪慾而生，不以瞋恚而起，不以愚癡而造。其所修行，不以邪見而生，不以憍慢而起，不以嫉妒而造。其所修行，不以慳貪而生，不以放逸而起，不以懈怠而造。其所修行，不以疑惑而生，不以猶豫而起，不以猶豫而造。其所修行，不以忿怒而生，不以怨恨而起，不以惱害而造。其所修行，不以諂媚而生，不以欺誑而起，不以虛偽而造。其所修行，不以邪曲而生，不以諂佞而起，不以邪見而造。其所修行，不以邪念而生，不以邪思而起，不以邪語而造。其所修行，不以邪業而生，不以邪命而起，不以邪方便而造。其所修行，不以邪定而生，不以邪解而起，不以邪慧而造。其所修行，不以邪脫而生，不以邪見而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德而造。其所修行，不以邪愿而生，不以邪欲而起，不以邪求而造。其所修行，不以邪信而生，不以邪解而起，不以邪證而造。其所修行，不以邪念而生，不以邪思而起，不以邪慧而造。其所修行，不以邪見而生，不以邪解而起，不以邪道而造。其所修行，不以邪法而生，不以邪律而起，不以邪儀而造。其所修行，不以邪戒而生，不以邪行而起，不以邪德

諸世事而無所著奉行諸德。是族姓子！修諸神足微妙巍巍，持行如是不失神足，常與其俱至成佛道。是為菩薩神足凈行。」

大寶積經卷第一百一十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十八

西晉三藏竺法護譯寶髻菩薩會第四十七之二

佛告族姓子：「何謂菩薩五根凈行？不受諸法而修道義，是為信根。愿度彼岸不須御人，為精進根。不捨道意為一切故，是為意根。執御大哀欲濟危厄，是為定根。若能奉受一切諸法而修寂寞，是智慧根。又族姓子！篤信一切諸佛之法順從道跡，是為信根。奉諸佛法未曾懈倦，是精進根。念諸佛法聖義存心未曾忘舍，是為意根。修習佛定初不懈廢，是為定根。能除一切眾生疑結無所念愿，是為慧根。又慕佛道不懷猶豫，是為信根。其性調柔順修精進無有退還，是精進根。勸助德本長而無損，是為意根。等演光明照于眾生救脫憒亂，是為定根。分別一切人之原本而為說法，是為慧根。超越一切諸所掛礙而無所著，是為信根。解眾生結令無諸縛，是精進根。志所奉行而無所著，獨步三界卓然有異，是為意根。知諸掛礙因緣所由，是為定根。了諸著猗智靡不達，是為慧根。又使所遵而無所惑，是為信根。化人不惑舍于非時

【現代漢語翻譯】現代漢語譯本：在世間一切事物中都不執著，奉行各種美德。這位族姓子啊！修習各種神通，使其微妙而強大，堅持修行而不失去神通，常與神通同在，直至成就佛道。這就是菩薩的神通清凈修行。

佛告訴族姓子：『什麼是菩薩的五根清凈修行？』不執著於一切法而修習道義，這是信根（對佛法的堅定信念）。發願度過生死苦海，不需要他人督促，這是精進根（不懈的努力）。不捨棄為一切眾生求道的意願，這是意根（堅定的意志）。執持大慈悲心，想要救濟眾生的危難，這是定根（禪定）。如果能夠接受一切法而修習寂靜，這是智慧根（洞察真理的智慧）。又，族姓子啊！深信一切諸佛的教法，順從佛陀的足跡，這是信根。奉行諸佛的教法，從不懈怠，這是精進根。憶念諸佛的教法，將聖義銘記於心，從不忘舍，這是意根。修習佛陀的禪定，從不懈怠廢止，這是定根。能夠消除一切眾生的疑惑，沒有執念和願望，這是慧根。又，仰慕佛道，不懷有任何猶豫，這是信根。其性情調柔，順應修行精進，沒有退轉，這是精進根。勸勉幫助他人積累功德，使其增長而不損耗，這是意根。平等地散發光明，照耀眾生，救脫他們的困惑和混亂，這是定根。分別瞭解每個人的根性，然後為他們說法，這是慧根。超越一切的掛礙，而無所執著，這是信根。解開眾生的煩惱結，使他們不再受束縛，這是精進根。立志奉行佛法而不執著，獨自超脫三界，卓然不凡，這是意根。瞭解一切掛礙的因緣由來，這是定根。明瞭一切執著和依賴，智慧無所不達，這是慧根。又，使所遵循的道路沒有迷惑，這是信根。教化他人不迷惑，捨棄不合時宜的行為

【English Translation】 English version: Not being attached to all worldly matters, practicing all virtues. O son of a noble family! Cultivating all spiritual powers, making them subtle and mighty, persisting in practice without losing these powers, always being with them until the attainment of Buddhahood. This is the pure practice of a Bodhisattva's spiritual powers.

The Buddha said to the son of a noble family: 'What are the pure practices of a Bodhisattva's five roots?' Not being attached to any dharma while cultivating the path, this is the root of faith (śraddhā-indriya). Vowing to cross the shore of suffering without needing to be urged by others, this is the root of diligence (vīrya-indriya). Not abandoning the intention to seek the path for the sake of all beings, this is the root of mindfulness (smṛti-indriya). Holding great compassion, desiring to save beings from danger, this is the root of concentration (samādhi-indriya). If one can accept all dharmas and cultivate tranquility, this is the root of wisdom (prajñā-indriya). Furthermore, O son of a noble family! Deeply believing in all the teachings of the Buddhas, following the path of the Buddha, this is the root of faith. Practicing the teachings of the Buddhas without ever being lazy, this is the root of diligence. Remembering the teachings of the Buddhas, keeping the sacred meaning in mind without ever forgetting, this is the root of mindfulness. Cultivating the Buddha's concentration without ever being lazy or abandoning it, this is the root of concentration. Being able to eliminate all doubts of beings, without any attachments or desires, this is the root of wisdom. Furthermore, admiring the path of the Buddha without any hesitation, this is the root of faith. One's nature being gentle and compliant, following the practice of diligence without regression, this is the root of diligence. Encouraging and helping others to accumulate merit, making it grow without diminishing, this is the root of mindfulness. Equally emitting light, illuminating beings, saving them from confusion and chaos, this is the root of concentration. Understanding the original nature of each person, and then teaching them the Dharma, this is the root of wisdom. Transcending all attachments, without being attached to anything, this is the root of faith. Untying the knots of beings' afflictions, freeing them from bondage, this is the root of diligence. Resolving to practice the Dharma without attachment, standing alone and transcending the three realms, being remarkably different, this is the root of mindfulness. Understanding the causes and conditions of all attachments, this is the root of concentration. Comprehending all attachments and dependencies, wisdom reaching everywhere, this is the root of wisdom. Furthermore, making the path one follows without confusion, this is the root of faith. Educating others without confusion, abandoning inappropriate actions.

常懷悅豫，是精進根。所從法教常行清澄，微妙之法不迷眾穢，不忘道義日日增修，是為意根。其心清凈奉行平等，而以正受聖慧均平而得度矣，是為定根。若於法界了無所礙，去諸非時住解明法，是智慧根。滅除一切諸非善本修行眾德，是為信根。遵諸善本順從經典，是精進根。積累眾善不違失法，是為意根。定意歡悅不貪樂安，分別眾生諸德之本，是為定根。奉行眾善從其方便等修道法，是為慧根。又信勤修舍諸懈廢，意無所求無所忘失，將護定意令不迷惑，奉行智慧開化愚癡。又行信者棄捐邪法，行精進者放舍吾我，其心專一度于貪身。以能行定，裂壞諸網六十二見。其慧智者，蠲除一切猗著恩愛。是族姓子！菩薩所修五根凈行。」

佛告族姓子：「何謂菩薩行五力凈？若計於此能立五根，奉行不捨降棄四魔，不從聲聞緣覺之乘，從於大乘未曾退還，消眾愛慾塵勞之穢，其愿堅固心得自在志存勇猛，其身康寧強而有勢，諸根澹泊不壞篤信。是族姓子！名曰信力。所不當作而不為之，制御其性而令均調，是精進力。所當修者而皆行之，其意勢強，是為意力。所造道業未曾忘失以度一切，是為定力。不為色聲香味細滑眾念所危，超度一切猶豫眾結意之所住，是為慧力。又信力者，不從他教而有所受。精進力者

【現代漢語翻譯】現代漢語譯本常常保持喜悅的心情，這是精進的根本。所遵循的佛法教導常常清凈澄明，微妙的佛法不會被世俗的污穢所迷惑，不忘修道的意義，日日增進修行，這是意根（專注的根本）。內心清凈，奉行平等，以正確的領悟和聖者的智慧平等地獲得解脫，這是定根（禪定的根本）。如果對於法界沒有任何障礙，去除不合時宜的執著，安住于明瞭佛法的狀態，這是智慧根（智慧的根本）。滅除一切不善的根本，修行各種功德，這是信根（信心的根本）。遵循各種善的根本，順從佛經的教導，這是精進根。積累各種善行，不違背佛法，這是意根。禪定之心歡喜愉悅，不貪圖安樂，分別眾生各種功德的根本，這是定根。奉行各種善行，從方便法門等修行佛法，這是慧根。又，有信心的人勤奮修行，捨棄各種懈怠，內心沒有所求，沒有遺忘，守護禪定之心不使其迷惑，奉行智慧開化愚癡。又，修行信心的人捨棄邪法，修行精進的人放下自我執著，內心專一，不貪戀身體。因為能夠修行禪定，破除各種網羅，即六十二種邪見。具有智慧的人，去除一切對恩愛的執著。這些是善男子！菩薩所修的五根清凈之行。佛陀告訴善男子：『什麼是菩薩所修的五力清凈呢？』如果能夠依靠這五根，奉行而不捨棄，降伏四魔，不走聲聞乘和緣覺乘的道路，而是走大乘的道路，永不退轉，消除各種愛慾和塵勞的污穢，願望堅定，內心自在，志向勇猛，身體健康強壯，諸根淡泊，不被破壞，篤信不疑。善男子！這叫做信力。不應該做的事情不做，控制自己的習性使其調和，這是精進力。應該修行的都去修行，意志堅強，這是意力。所修的道業沒有遺忘，以此度化一切眾生，這是定力。不被色、聲、香、味、觸等細微的念頭所動搖，超越一切猶豫和疑惑的束縛，內心安住，這是慧力。又，信力是指不接受其他教導而有所領悟。精進力是指

【English Translation】 English version Always maintaining a joyful mind, this is the root of diligence. The Dharma teachings followed are always clear and pure, the subtle Dharma is not confused by worldly defilements, not forgetting the meaning of the path, increasing practice daily, this is the root of intention (the root of focus). The mind is pure, practicing equality, with correct understanding and the wisdom of the saints, equally attaining liberation, this is the root of samadhi (the root of meditation). If there are no obstacles to the Dharma realm, removing untimely attachments, dwelling in the state of understanding the Dharma, this is the root of wisdom (the root of wisdom). Eradicating all unwholesome roots, cultivating various merits, this is the root of faith (the root of confidence). Following all wholesome roots, obeying the teachings of the scriptures, this is the root of diligence. Accumulating various good deeds, not violating the Dharma, this is the root of intention. The mind of samadhi is joyful and pleasant, not greedy for comfort, distinguishing the roots of various merits of sentient beings, this is the root of samadhi. Practicing various good deeds, from expedient methods and other practices of the Dharma, this is the root of wisdom. Furthermore, those with faith practice diligently, abandoning all laziness, the mind has no seeking, no forgetting, guarding the mind of samadhi so that it is not confused, practicing wisdom to enlighten ignorance. Furthermore, those who practice faith abandon evil teachings, those who practice diligence let go of self-attachment, the mind is focused, not greedy for the body. Because one is able to practice samadhi, breaking all nets, that is, the sixty-two wrong views. Those with wisdom, remove all attachments to love and affection. These are, good son! The five roots of pure practice cultivated by Bodhisattvas. The Buddha told the good son: 'What are the five powers of purity practiced by Bodhisattvas?' If one can rely on these five roots, practice without abandoning them, subdue the four demons, not follow the path of Sravakas or Pratyekabuddhas, but follow the path of the Mahayana, never retreating, eliminating all desires and defilements of the world, with firm vows, a free mind, courageous aspirations, a healthy and strong body, the roots are pure, not destroyed, and with unwavering faith. Good son! This is called the power of faith. Not doing what should not be done, controlling one's nature to make it harmonious, this is the power of diligence. Doing what should be practiced, with a strong will, this is the power of intention. The path of practice is not forgotten, using it to liberate all beings, this is the power of samadhi. Not being moved by subtle thoughts of form, sound, smell, taste, touch, etc., transcending all doubts and the bonds of hesitation, the mind dwells, this is the power of wisdom. Furthermore, the power of faith means not accepting other teachings but having understanding. The power of diligence means

，所當執持而不忘舍。其意力者，逮得總持不共道意。其定力者，說法平等不從偏黨。其慧力者，決諸狐疑解散眾生結網之縛。又信力者，則能具足誠信之勢。精進力者，解脫堅強度未度者。其意力者，具足解慧度知見力。其定力者，具足究竟志性之力。其慧力者，具足一切眾行之原。又信力者，能制慳貪垢穢之難。精進力者，皆能放舍一切所有。其意力者，所顯德本勸助道心。其定力者，等心遵行舍諸所求。其慧力者，諸可修行未曾望報。又信力者，釋除一切毀戒之聚。精進力者，慇勤修禁未曾違失。其意力者，具足道心令不闕漏。其定力者，輒得歸趣仁和之地。其慧力者，于諸所行皆斷生死。又信力者，離於諍訟瞋恚之本。精進力者，正念所行遵修忍辱。其意力者，具足道行亦不毀法。其定力者，先自製心令不放逸，擁護一切眾生之類。其慧力者，不計吾我亦無人想。又信力者，棄捐懈怠眾穢塵垢。精進力者，皆得超度一切因緣，不為惡事之所見迷。其意力者，修行于道而令具足。其定力者，身得休息能諧降魔。其慧力者，于諸所作無不作。又信力者，消化諸垢眾邪之行。精進力者，合會眾生而開化之。其意力者，常一其志而勸助之。其定力者，常行靜寂未曾憒亂。其慧力者，曉了諸人所行之法。又信力者，棄于

【現代漢語翻譯】現代漢語譯本：應當執持而不忘舍的，是意力，它能使人獲得總持（dharani，記憶和理解佛法的能力）和不共道意（獨特的修行意向）。定力，能使人說法平等，不偏袒任何一方。慧力，能決斷各種疑惑，解開眾生被煩惱束縛的網。信力，能使人具足誠信的力量。精進力，能解脫那些堅固的執著，度化那些尚未得度的人。意力，能使人具足解脫的智慧和知見的力量。定力，能使人具足究竟的志向和本性之力。慧力，能使人具足一切修行的根源。信力，能制止慳吝貪婪的污垢。精進力，能使人放下一切所有。意力，能彰顯功德的根本，勸勉幫助道心。定力，能使人平等地遵行，捨棄一切所求。慧力，能使人修行而不求回報。信力，能消除一切毀犯戒律的過失。精進力，能使人勤勉地修持戒律，不曾違犯。意力，能使人具足道心，不使之缺失。定力，能使人歸向仁慈和睦的境地。慧力，能使人在一切修行中都斷絕生死輪迴。信力，能使人遠離爭訟和嗔恚的根源。精進力，能使人正念所行，遵修忍辱。意力，能使人具足道行，也不毀壞佛法。定力，能使人先自我控制，不放縱，從而擁護一切眾生。慧力，能使人不執著于自我，也沒有人相。信力，能使人拋棄懈怠和各種污穢的塵垢。精進力，能使人超越一切因緣，不被惡事所迷惑。意力，能使人修行于道，並使之圓滿。定力，能使身心得到休息，能和諧地降伏魔障。慧力，能使人所作所為無不成就。信力，能消化各種污垢和邪惡的行為。精進力，能使人與眾生相會，並開化他們。意力，能使人常懷一志，並勸勉幫助他人。定力，能使人常行靜寂，不曾煩亂。慧力，能使人明瞭眾人所修行的法。信力，能使人捨棄現代漢語譯本：于諸所求，不貪不著。精進力者，常行精進，未曾懈怠。其意力者，常行慈心，不懷憎嫉。其定力者，常行喜心，不懷憂戚。其慧力者，常行舍心，不懷愛憎。又信力者，常行佈施，不求果報。精進力者，常行忍辱，不懷瞋恚。其意力者，常行精進，不懷懈怠。其定力者，常行禪定，不懷散亂。其慧力者，常行智慧，不懷愚癡。又信力者，常行正見，不懷邪見。精進力者，常行正思惟，不懷邪思惟。其意力者，常行正語，不懷邪語。其定力者，常行正業，不懷邪業。其慧力者，常行正命，不懷邪命。又信力者，常行正方便，不懷邪方便。精進力者，常行正念，不懷邪念。其意力者，常行正定，不懷邪定。其定力者，常行正解脫，不懷邪解脫。其慧力者，常行正智，不懷邪智。又信力者，常行慈心，不懷憎嫉。精進力者，常行悲心，不懷憂戚。其意力者，常行喜心，不懷瞋恚。其定力者，常行舍心，不懷愛憎。其慧力者，常行佈施，不求果報。又信力者，常行忍辱，不懷瞋恚。精進力者，常行精進，不懷懈怠。其意力者，常行禪定，不懷散亂。其定力者，常行智慧，不懷愚癡。其慧力者，常行正見，不懷邪見。又信力者，常行正思惟，不懷邪思惟。精進力者，常行正語，不懷邪語。其意力者，常行正業，不懷邪業。其定力者，常行正命，不懷邪命。其慧力者，常行正方便，不懷邪方便。又信力者，常行正念，不懷邪念。精進力者，常行正定，不懷邪定。其意力者，常行正解脫，不懷邪解脫。其定力者，常行正智，不懷邪智。其慧力者，常行正道，不懷邪道。

【English Translation】 English version: What should be held onto and not forgotten is the power of intention (意力, yi li), which enables one to attain dharani (總持, zong chi, the ability to remember and understand the Dharma) and the unique intention of the path (不共道意, bu gong dao yi). The power of concentration (定力, ding li) enables one to preach the Dharma impartially, without favoring any side. The power of wisdom (慧力, hui li) enables one to resolve all doubts and untie the net of afflictions that bind sentient beings. The power of faith (信力, xin li) enables one to possess the strength of integrity. The power of diligence (精進力, jing jin li) enables one to liberate those with firm attachments and to deliver those who have not yet been delivered. The power of intention enables one to possess the wisdom of liberation and the power of insight. The power of concentration enables one to possess the power of ultimate aspiration and nature. The power of wisdom enables one to possess the origin of all practices. The power of faith enables one to restrain the defilements of stinginess and greed. The power of diligence enables one to let go of all possessions. The power of intention enables one to manifest the root of merit and to encourage and assist the aspiration for the path. The power of concentration enables one to practice equally and to relinquish all desires. The power of wisdom enables one to practice without seeking reward. The power of faith enables one to eliminate all transgressions of precepts. The power of diligence enables one to diligently uphold the precepts without ever violating them. The power of intention enables one to possess the aspiration for the path, without any deficiency. The power of concentration enables one to return to the land of benevolence and harmony. The power of wisdom enables one to sever the cycle of birth and death in all practices. The power of faith enables one to be free from the roots of disputes and anger. The power of diligence enables one to practice with right mindfulness and to cultivate patience. The power of intention enables one to possess the practice of the path and not to destroy the Dharma. The power of concentration enables one to first control oneself, not to be lax, and thus to protect all sentient beings. The power of wisdom enables one not to be attached to self or to have the notion of a person. The power of faith enables one to abandon laziness and all defilements of dust and dirt. The power of diligence enables one to transcend all conditions and not to be deluded by evil deeds. The power of intention enables one to cultivate the path and to make it complete. The power of concentration enables the body to rest and to harmoniously subdue demons. The power of wisdom enables one to accomplish all that is done. The power of faith enables one to digest all defilements and evil practices. The power of diligence enables one to meet with sentient beings and to enlighten them. The power of intention enables one to always be of one mind and to encourage and assist others. The power of concentration enables one to always practice stillness and never be disturbed. The power of wisdom enables one to understand the practices of all people. The power of faith enables one to abandon English version: all desires, without greed or attachment. The power of diligence enables one to always practice diligently, without ever being lazy. The power of intention enables one to always practice loving-kindness, without harboring hatred or jealousy. The power of concentration enables one to always practice joy, without harboring sorrow or grief. The power of wisdom enables one to always practice equanimity, without harboring love or hatred. The power of faith enables one to always practice generosity, without seeking reward. The power of diligence enables one to always practice patience, without harboring anger. The power of intention enables one to always practice diligence, without harboring laziness. The power of concentration enables one to always practice meditation, without harboring distraction. The power of wisdom enables one to always practice wisdom, without harboring ignorance. The power of faith enables one to always practice right view, without harboring wrong view. The power of diligence enables one to always practice right thought, without harboring wrong thought. The power of intention enables one to always practice right speech, without harboring wrong speech. The power of concentration enables one to always practice right action, without harboring wrong action. The power of wisdom enables one to always practice right livelihood, without harboring wrong livelihood. The power of faith enables one to always practice right effort, without harboring wrong effort. The power of diligence enables one to always practice right mindfulness, without harboring wrong mindfulness. The power of intention enables one to always practice right concentration, without harboring wrong concentration. The power of concentration enables one to always practice right liberation, without harboring wrong liberation. The power of wisdom enables one to always practice right knowledge, without harboring wrong knowledge. The power of faith enables one to always practice loving-kindness, without harboring hatred or jealousy. The power of diligence enables one to always practice compassion, without harboring sorrow or grief. The power of intention enables one to always practice joy, without harboring anger. The power of concentration enables one to always practice equanimity, without harboring love or hatred. The power of wisdom enables one to always practice generosity, without seeking reward. The power of faith enables one to always practice patience, without harboring anger. The power of diligence enables one to always practice diligence, without harboring laziness. The power of intention enables one to always practice meditation, without harboring distraction. The power of concentration enables one to always practice wisdom, without harboring ignorance. The power of wisdom enables one to always practice right view, without harboring wrong view. The power of faith enables one to always practice right thought, without harboring wrong thought. The power of diligence enables one to always practice right speech, without harboring wrong speech. The power of intention enables one to always practice right action, without harboring wrong action. The power of concentration enables one to always practice right livelihood, without harboring wrong livelihood. The power of wisdom enables one to always practice right effort, without harboring wrong effort. The power of faith enables one to always practice right mindfulness, without harboring wrong mindfulness. The power of diligence enables one to always practice right concentration, without harboring wrong concentration. The power of intention enables one to always practice right liberation, without harboring wrong liberation. The power of concentration enables one to always practice right knowledge, without harboring wrong knowledge. The power of wisdom enables one to always practice the right path, without harboring the wrong path.

諸見所識眾垢。精進力者，常勤修行求于博聞。其意力者，嚴凈思念所行如應。其定力者，心無所生乃能逮得。其慧力者，精學堪任令致成就。又信力者，常得至誠七財之貨。精進力者，曉了分別致七覺意。其意力者，心常整齊未曾憒亂。其定力者，則致超度七識之住。其慧力者，過於八邪而無著也。無能破壞心常清凈，是為信力。奉行清凈而不退還，無凈不凈、無應不應，是精進力。清凈其意合集群類道品之法，無意無念，是為意力。其心精進修于寂寞乃為正受，是為定力。若能清凈，不為諸見之所迷惑，奉諸德本，是為慧力。是族姓子！菩薩所行五力清凈。」

佛告族姓子：「何謂菩薩七覺品凈？彼以發顯意覺品者，而得自在不共道慧。法覺品者，觀察所行則隨應時而無所著。精進覺品，所勤修行至無掛礙。歡悅覺品者，心成無所樂。信覺品者，身意休息得至究竟。定覺品者，離於志味而得達至。觀覺品者，所可造業而悉成辦。又求道心亦無所得亦無所失，是意覺品。若將護法精進日新，是法覺品。開化眾生不以厭倦，是精進覺品。設樂法樂慇勤思議，是悅覺品。若化人民滅除塵勞建立於道，是信覺品。若住等意心不懷亂，是定覺品。若能察行聖賢之慧建立眾人，是觀覺品。無憂不念若如師子，過於聲聞緣

【現代漢語翻譯】現代漢語譯本諸種見解所認識的都是污垢。精進的力量，在於常常勤奮修行，追求廣博的知識。意念的力量，在於嚴謹清凈地思考，所行之事都恰如其分。禪定的力量，在於心中無所生起，才能達到目標。智慧的力量，在於精深學習，能夠勝任並最終成就。信的力量，在於常常獲得至誠的七種財富。精進的力量，在於明瞭分辨，達到七種覺悟的意境。意念的力量，在於心常整齊，從未混亂。禪定的力量，在於超越七種意識的停留。智慧的力量，在於超越八種邪見而無所執著。沒有能破壞的，心常清凈，這就是信的力量。奉行清凈而不退轉，無所謂清凈不清凈、無所謂應與不應，這就是精進的力量。清凈意念，彙集各種道品之法，無意無念，這就是意念的力量。心精進修行於寂靜，達到正受，這就是禪定的力量。如果能夠清凈，不被各種見解所迷惑，奉行各種德行的根本，這就是智慧的力量。善男子！菩薩所修行的五種力量是清凈的。

佛告訴善男子：『什麼是菩薩的七覺支清凈？以發揚意覺支來說，能獲得自在不共的道慧（智慧）。法覺支來說，觀察所行，能隨應時機而無所執著。精進覺支來說，所勤奮修行能達到無掛礙。歡悅覺支來說，心能成就無所樂。信覺支來說，身心休息能達到究竟。定覺支來說，能遠離執著而達到目標。觀覺支來說，所能造作的業都能成就。又求道之心，既無所得也無所失，這是意覺支。如果守護佛法，精進日新，這是法覺支。開化眾生而不厭倦，這是精進覺支。如果樂於佛法，慇勤思考，這是悅覺支。如果教化人民，滅除塵勞，建立於道，這是信覺支。如果安住于平等之心，不懷雜亂，這是定覺支。如果能觀察聖賢的智慧，建立眾人，這是觀覺支。無憂無念，如同獅子，超越聲聞緣覺。』

【English Translation】 English version All that is perceived by various views is defilement. The power of diligence lies in constant and diligent practice, seeking extensive knowledge. The power of intention lies in rigorous and pure contemplation, acting appropriately in all matters. The power of concentration lies in the absence of arising thoughts in the mind, enabling one to attain the goal. The power of wisdom lies in profound learning, being capable and ultimately achieving success. The power of faith lies in consistently obtaining the seven treasures of sincerity. The power of diligence lies in clear discernment, achieving the seven states of enlightenment. The power of intention lies in a mind that is always orderly and never confused. The power of concentration lies in transcending the seven states of consciousness. The power of wisdom lies in surpassing the eight wrong views without attachment. There is nothing that can destroy it; the mind is always pure, and this is the power of faith. Practicing purity without regression, without the notion of pure or impure, without the notion of appropriate or inappropriate, this is the power of diligence. Purifying the intention, gathering all the elements of the path, without intention or thought, this is the power of intention. The mind diligently practices in solitude, attaining right reception, and this is the power of concentration. If one can be pure, not misled by various views, and uphold the roots of all virtues, this is the power of wisdom. Good son! The five powers practiced by a Bodhisattva are pure.

The Buddha told the good son: 'What is the purity of the seven factors of enlightenment of a Bodhisattva? In terms of developing the factor of mindfulness, one attains the unobstructed wisdom of the path. In terms of the factor of dharma, one observes one's actions, adapting to the circumstances without attachment. In terms of the factor of diligence, one's diligent practice reaches a state of no hindrance. In terms of the factor of joy, the mind achieves a state of no pleasure. In terms of the factor of faith, the body and mind rest and reach the ultimate. In terms of the factor of concentration, one is detached from desires and reaches the goal. In terms of the factor of investigation, all actions one undertakes are accomplished. Furthermore, the mind seeking the path neither gains nor loses, and this is the factor of mindfulness. If one protects the Dharma and is diligent daily, this is the factor of dharma. If one enlightens sentient beings without weariness, this is the factor of diligence. If one delights in the Dharma and contemplates diligently, this is the factor of joy. If one teaches people, eliminates defilements, and establishes them on the path, this is the factor of faith. If one abides in equanimity without confusion, this is the factor of concentration. If one can observe the wisdom of the sages and establish others, this is the factor of investigation. Without worry or thought, like a lion, one surpasses the Sravakas and Pratyekabuddhas.'

覺之乘，是意覺品。一切諸法皆悉清凈，曉了此者是法覺品。其行清凈，護身口意而無所犯，是精進覺品。凈無所著離於危害，是悅覺品。嚴修所行，所當爲者而悉成辦，是信覺品。未曾順從世之同塵，平等色像，是定覺品。未曾住於二法之行，離於漂流，常見將護救于眾生，是觀覺品。」

佛告族姓子：「所以名曰覺品者何？了了曉諸法靡所不達，分別稱量識知所趣，解其威儀禮節所歸開化眾生，彼所住處己身勤修廣行道義，除去結縛諸所拘綴，是意覺品。斯則為是賢聖之行，非是愚夫所修。說其聖行非魔所行，非是貢高自大所行，聖賢行者，此則非是外道異學之所及逮。賢聖所行，不行色聲香味細滑之法。賢聖行者，則無眾想因緣之著。賢聖行者，便無選擇處所方面有所忘失。賢聖行者，無心意識念言之行。賢聖行者，離於見聞念知識法。賢聖行者，無有泥洹造念思想。於一切法無所行者，是賢聖行。修于經典，一切無有應與不應念與不念亦無他想，是賢聖行。於一切法悉無所住，不慕尊處所，是賢者行。於一切法而不錯亂，順行正義各令得所，是賢聖行。於一切法未曾諍訟，和同止住，是賢聖行。奉行諸法無諸法想，不失道意，是賢聖行。此族姓子！修七覺品聖賢凈之行。」

佛告族姓子：「何謂

【現代漢語翻譯】現代漢語譯本：覺悟的乘法，是意覺品（通過意識覺悟的修行）。一切諸法都是清凈的，明白這個道理的是法覺品（通過理解法理而覺悟的修行）。行為清凈，守護身口意而不犯錯，是精進覺品（通過精進努力而覺悟的修行）。清凈無所執著，遠離危害，是悅覺品（通過喜悅而覺悟的修行）。認真修行所應修的，所應當做的都完成，是信覺品（通過信念而覺悟的修行）。不曾順從世俗的習氣，平等看待一切色相，是定覺品（通過禪定而覺悟的修行）。不曾停留在二元對立的修行中，遠離漂泊不定，常常關懷救助眾生，是觀覺品（通過觀察而覺悟的修行）。佛陀告訴族姓子：『為什麼稱為覺品呢？』徹底明白諸法，沒有不通達的，分別衡量，認識所趨向，理解威儀禮節的歸宿，開化眾生，在他們所住的地方自己勤奮修行，廣泛實棧道義，除去束縛和牽絆，這是意覺品。這才是賢聖的修行，不是愚夫所修的。所說的是聖賢的修行，不是魔的修行，不是貢高自大的修行。聖賢的修行，不是外道異端所能達到的。賢聖的修行，不執著於色聲香味觸法。賢聖的修行，沒有對眾生相的執著。賢聖的修行，不會選擇處所和方向而有所遺忘。賢聖的修行，沒有心意識唸的活動。賢聖的修行，遠離見聞覺知的束縛。賢聖的修行，沒有涅槃的造作和思想。對於一切法都不執著，這是賢聖的修行。修習經典，對於一切都沒有應與不應、念與不念的分別，也沒有其他的想法，這是賢聖的修行。對於一切法都沒有執著，不貪慕尊貴的位置，這是賢者的修行。對於一切法都不錯亂，順應正義，使各得其所，這是賢聖的修行。對於一切法都不爭訟，和睦相處，這是賢聖的修行。奉行諸法，沒有對法的執著，不失去道心，這是賢聖的修行。族姓子，這就是修習七覺品聖賢清凈的修行。

【English Translation】 English version: The vehicle of awakening is the 'Mind Awakening Factor' (意覺品, yì jué pǐn), which is the practice of awakening through consciousness. All dharmas are pure; understanding this is the 'Dharma Awakening Factor' (法覺品, fǎ jué pǐn), which is the practice of awakening through understanding the principles of Dharma. Pure conduct, guarding one's body, speech, and mind without transgression, is the 'Effort Awakening Factor' (精進覺品, jīng jìn jué pǐn), which is the practice of awakening through diligent effort. Being pure without attachment, and being free from harm, is the 'Joy Awakening Factor' (悅覺品, yuè jué pǐn), which is the practice of awakening through joy. Diligently cultivating what should be cultivated, and accomplishing what should be done, is the 'Faith Awakening Factor' (信覺品, xìn jué pǐn), which is the practice of awakening through faith. Never conforming to worldly habits, and viewing all forms equally, is the 'Concentration Awakening Factor' (定覺品, dìng jué pǐn), which is the practice of awakening through meditation. Never dwelling in dualistic practices, being free from drifting, and always caring for and saving sentient beings, is the 'Observation Awakening Factor' (觀覺品, guān jué pǐn), which is the practice of awakening through observation. The Buddha told the clansman, 'Why are they called the Awakening Factors?' To thoroughly understand all dharmas, leaving nothing uncomprehended, to discern and measure, to recognize the direction, to understand the purpose of proper conduct and etiquette, to enlighten sentient beings, to diligently cultivate oneself in the place where they dwell, to widely practice the principles of the Way, to remove bonds and attachments, this is the 'Mind Awakening Factor'. This is the practice of the wise and holy, not what the foolish cultivate. What is spoken of is the practice of the holy, not the practice of demons, not the practice of arrogance. The practice of the holy is not attainable by heretics and outsiders. The practice of the holy does not cling to forms, sounds, smells, tastes, and tactile sensations. The practice of the holy has no attachment to the characteristics of sentient beings. The practice of the holy does not choose places or directions and forget things. The practice of the holy has no activity of mind, consciousness, or thought. The practice of the holy is free from the fetters of seeing, hearing, and knowing. The practice of the holy has no contrived thoughts of Nirvana. Not clinging to any dharma is the practice of the holy. Studying the scriptures, having no distinction of what should or should not be, what should or should not be thought, and having no other thoughts, this is the practice of the holy. Not clinging to any dharma, not craving a position of honor, this is the practice of the wise. Not being confused about any dharma, following the right path, and enabling each to attain their proper place, this is the practice of the holy. Not engaging in disputes about any dharma, living in harmony, this is the practice of the holy. Practicing all dharmas without clinging to the idea of dharmas, and not losing the intention of the Way, this is the practice of the holy. Clansman, this is the pure practice of the wise and holy in cultivating the Seven Awakening Factors.'

菩薩修八道法清凈之行？所謂八道行者，一曰正見。何謂正見？若能奉行一切諸法，於我不我不住空觀。所以者何？察身吾我等無差特，亦復不住觀身人空。所以者何？身人及空亦復等耳。亦復不住觀人壽命與空別也。所以者何？人壽命空。觀心平等，亦復不觀所有生死，離於終始空無之義。所以者何？所有生死及終始患，所見空者悉亦等耳。不住觀空斷滅常見有吾有我。所以者何？斷滅常見悉亦等矣。亦不計身及所觀空亦不住此。所以者何？身吾我空悉亦等耳。亦復不住見佛法眾觀空之行。所以者何？見佛法眾及所觀空悉亦等矣。是族姓子！有彼此見觀至滅度，是為正見見佛法眾，其邪見者不離顛倒也。若於諸見無所想念上妙中間，是謂正見。所以者何？如彼等觀則亦無邪。以何為見？其見者當觀平等。見凡夫法以為卑賤，所學法者以為尊高，如是觀者則為邪觀。見凡夫法穢行未消，菩薩法者無有塵勞，如是觀者則為邪見。見凡夫法以為是漏，無所學法以為無漏，如是觀者則為邪見。見凡夫法有求衣食，緣覺之法不望供養，如是觀者則為邪見。見有小意有所悕望，菩薩之意無所悕望，如是觀者則為邪見。見凡夫法以為放逸，菩薩之法以為無慾，如是觀者則為邪見。見凡夫法悉有為事，佛之正法是無為道，如是觀者則

【現代漢語翻譯】現代漢語譯本：菩薩如何修持八種清凈的修行之道？所謂的八種修行之道是：第一是正見。什麼是正見？如果能夠奉行一切諸法，對於『我』和『非我』都不執著，安住于空性的觀照。為什麼呢？觀察身體，『我』和『非我』沒有差別，也不執著于觀察身體是空性的。為什麼呢？身體、人和空性也是平等的。也不執著于觀察人的壽命和空性是不同的。為什麼呢？人的壽命和空性是一樣的。觀察心是平等的，也不執著于觀察所有的生死，遠離了終始的空無之義。為什麼呢？所有的生死和終始的患難，所見的空性也是平等的。不執著于觀察空性，斷滅常見，認為有『我』和『非我』。為什麼呢？斷滅常見也是平等的。也不執著于身體和所觀察的空性，也不安住於此。為什麼呢？身體、『我』和空性也是平等的。也不執著于見佛、法、僧，觀察空性的修行。為什麼呢？見佛、法、僧和所觀察的空性也是平等的。善男子！如果執著于彼此的見解，觀察到滅度，這就是正見，見佛法僧。那些邪見的人不離顛倒。如果對於各種見解沒有想念，無論是上妙、中間，這才是正見。為什麼呢？如果像他們那樣觀察，就沒有邪見。以什麼為見呢？所見應當觀察平等。如果認為凡夫的法是卑賤的，所學的法是尊貴的，這樣的觀察就是邪見。如果認為凡夫的法是污穢的，沒有消除，菩薩的法沒有塵勞，這樣的觀察就是邪見。如果認為凡夫的法是有漏的，無所學法是無漏的，這樣的觀察就是邪見。如果認為凡夫的法是求衣食的，緣覺的法不希望供養，這樣的觀察就是邪見。如果認為有小意有所希望，菩薩的意念沒有希望，這樣的觀察就是邪見。如果認為凡夫的法是放逸的，菩薩的法是沒有慾望的，這樣的觀察就是邪見。如果認為凡夫的法都是有為的事，佛的正法是無為之道，這樣的觀察就是邪見。

【English Translation】 English version: How does a Bodhisattva cultivate the eight paths of pure conduct? The so-called eight paths of conduct are: first, right view. What is right view? If one can practice all dharmas, not clinging to 'self' or 'non-self', abiding in the contemplation of emptiness. Why is this so? Observing the body, 'self' and 'non-self' are not different, and not clinging to observing the body as empty. Why is this so? The body, person, and emptiness are also equal. Also, not clinging to observing that the lifespan of a person and emptiness are different. Why is this so? The lifespan of a person and emptiness are the same. Observing the mind as equal, and not clinging to observing all birth and death, being apart from the meaning of emptiness of beginning and end. Why is this so? All birth and death, and the suffering of beginning and end, the emptiness that is seen is also equal. Not clinging to observing emptiness, cutting off the common view of permanence, thinking there is 'self' and 'non-self'. Why is this so? Cutting off the common view of permanence is also equal. Also, not clinging to the body and the emptiness that is observed, and not abiding in this. Why is this so? The body, 'self', and emptiness are also equal. Also, not clinging to seeing the Buddha, Dharma, and Sangha, and observing the practice of emptiness. Why is this so? Seeing the Buddha, Dharma, and Sangha, and the emptiness that is observed are also equal. Good son of a family! If one clings to the views of each other, observing until liberation, this is right view, seeing the Buddha, Dharma, and Sangha. Those with wrong views do not depart from delusion. If there is no thought about various views, whether superior, middling, this is called right view. Why is this so? If one observes like them, there is no wrong view. What is considered a view? The view should observe equality. If one considers the dharma of ordinary people as lowly, and the dharma that is learned as noble, such an observation is a wrong view. If one considers the dharma of ordinary people as defiled, not eliminated, and the dharma of Bodhisattvas as without defilement, such an observation is a wrong view. If one considers the dharma of ordinary people as having outflows, and the dharma that is not learned as without outflows, such an observation is a wrong view. If one considers the dharma of ordinary people as seeking food and clothing, and the dharma of Pratyekabuddhas as not desiring offerings, such an observation is a wrong view. If one considers having small intentions and desires, and the intention of Bodhisattvas as having no desires, such an observation is a wrong view. If one considers the dharma of ordinary people as being indulgent, and the dharma of Bodhisattvas as being without desires, such an observation is a wrong view. If one considers the dharma of ordinary people as all being conditioned, and the right dharma of the Buddha as the unconditioned path, such an observation is a wrong view.

為邪見。」

佛告族姓子：「有能察凡夫法、一切法皆本凈，其學法亦本凈，觀諸法悉自然，乃為正見也。凡夫法所學法亦空，了學法空，乃為正見。凡夫法者等於因緣，曉瞭如此緣覺之法因緣亦等，乃為正見。凡夫法者則為靜默，菩薩之法亦為澹泊，乃為正見。凡夫之法無所成就，諸佛之法亦無究竟，乃為正見。其正見者，心不入二不見二者，人亦無二不見吾我，則為正見。無若干見，不以若干為異見者，為平等觀，則不想念一切諸法有上中下，於一切法無所想見，乃為正見。其正見者，無若干見亦無所見，無所見者乃為正見。所可察者無有形色，以見諸法無形色者，乃為正見。是族姓子！觀一切法曉如是者，斯乃名曰班宣法律。」說是語時，五百比丘漏盡意解。

佛告寶髻菩薩：「所謂正念，蠲除諸念與不念俱合集寂然，而觀智德至澹泊法，曉了所觀見於諸法。所念信者，何謂為法？何謂非法？解知諸法各各別異不相親近，以曉了是不念平等，況于信邪未之有也。於一切念無念不念，無所復思無應不應，是為正念。」

佛告族姓子：「所謂正言，其所說者不自見身，不見他人不著彼我，不危己身亦不危他，是謂正言。又正言者，等解諸法，知一切法至於滅盡，知一切法歸賢聖法及與解脫，是謂

【現代漢語翻譯】現代漢語譯本：「是邪見。」

佛告訴族姓子：『能夠觀察凡夫之法，明白一切法本來清凈，他們所學的法也本來清凈，觀察諸法都是自然而然的，這才是正見。凡夫之法和所學之法都是空性的，瞭解所學之法是空性的，這才是正見。凡夫之法等同於因緣，明白緣覺之法的因緣也是等同的，這才是正見。凡夫之法是靜默的，菩薩之法也是淡泊的，這才是正見。凡夫之法沒有什麼成就，諸佛之法也沒有究竟，這才是正見。所謂正見，就是心中不執著於二元對立，不認為人有二元對立，不執著于自我，這才是正見。沒有各種各樣的見解，不把各種見解看作是不同的見解，這就是平等觀，這樣就不會執著於一切諸法有上中下之分，對於一切法都沒有執著和見解，這才是正見。所謂正見，就是沒有各種各樣的見解，也沒有任何見解，沒有見解才是正見。所能觀察的沒有形色，能夠看到諸法沒有形色，這才是正見。族姓子！觀察一切法，明白這些道理，這就叫做班宣法律。』說完這些話的時候，五百比丘的煩惱都已斷盡，心意解脫。

佛告訴寶髻菩薩：『所謂正念，就是去除各種念頭，與不念的狀態結合，達到寂靜，然後觀察智慧的功德，達到淡泊的境界，明白所觀察的諸法。所念所信的，什麼是法？什麼是非法？瞭解諸法各自不同，互不相近，明白不念是平等的，更何況是相信邪見呢？對於一切念頭，無論是念還是不念，都不再思慮，不應該也不不應該，這就是正念。』

佛告訴族姓子：『所謂正言，就是所說的話不執著于自身，不執著於他人，不執著于彼此，不危害自己也不危害他人，這就是正言。還有，正言就是平等地理解諸法，知道一切法最終都會滅盡，知道一切法都歸於賢聖之法和解脫，這就是正言。』

【English Translation】 English version: 'It is a wrong view.'

The Buddha told the clansman, 'One who can observe the ways of ordinary people, understanding that all dharmas are fundamentally pure, that their learning of dharma is also fundamentally pure, and that all dharmas are seen as natural, this is right view. The dharmas of ordinary people and the dharmas they learn are empty; understanding that the learned dharmas are empty is right view. The dharmas of ordinary people are equal to conditions; understanding that the conditions of the Pratyekabuddha's (self-enlightened one) dharmas are also equal is right view. The dharmas of ordinary people are silent, and the dharmas of Bodhisattvas are also detached; this is right view. The dharmas of ordinary people have no attainment, and the dharmas of all Buddhas have no ultimate end; this is right view. Right view means that the mind does not enter into duality, does not see duality, does not see people as dual, and does not cling to self; this is right view. Having no various views, not seeing various views as different, is equal observation, and thus one does not cling to the idea that all dharmas have superior, middle, or inferior distinctions. Having no clinging or views about all dharmas is right view. Right view means having no various views and no views at all; having no views is right view. What can be observed has no form or color; seeing that all dharmas have no form or color is right view. Clansman! Observing all dharmas and understanding these principles is what is called the 'Ban Xuan Law.' When these words were spoken, five hundred monks had their outflows exhausted and their minds liberated.

The Buddha told Bodhisattva Baoji (Jeweled Crest), 'So-called right mindfulness is to eliminate all thoughts, to unite with the state of non-thought, to reach stillness, and then to observe the virtues of wisdom, reaching the state of detachment, understanding the dharmas that are observed. What is thought and believed, what is dharma? What is not dharma? Understanding that all dharmas are different from each other, not close to each other, and understanding that non-thought is equal, how much less is there belief in wrong views? Regarding all thoughts, whether thought or non-thought, there is no further consideration, neither should nor should not; this is right mindfulness.'

The Buddha told the clansman, 'So-called right speech is that what is spoken does not cling to oneself, does not cling to others, does not cling to self and other, does not endanger oneself, nor endanger others; this is right speech. Furthermore, right speech is to equally understand all dharmas, to know that all dharmas will eventually cease, to know that all dharmas return to the dharmas of the wise and the liberated; this is right speech.'

正言。奉行慈心重加愍哀親仇無別，正言亦空等演諸法，無相不願悉無所作不生不起，諸法言等，一切諸法無常苦空非身之教。其正言者，一切諸法無人壽命，等說諸法從意緣起，如其所種各得其實，菩薩等示眾生宣其經法令行佛道。其正言凈，則為一切十方諸佛之所擁護，是為正言。」

佛告族姓子：「所謂正業，消化一切諸所造業，未曾復作諸所原基，所修業者滅眾苦惱，諸可常業悉令立虛，不興邪業離於塵勞無有穢濁，是謂正業。若有菩薩曉了此業及與諸法，于諸善本而無所造以修德行，是謂無作則為造行，為虛無要空虛之宅，是謂菩薩行上尊道為正業也。」

佛告族姓子：「所謂正命，不計有我不計有人，是謂正命。其正命者，亦不積聚一切塵勞。菩薩正命，則能凈修眾生志性，已凈志性不自計身亦無壽命等，為彼我及與法故行清凈義，是謂正命。」

佛告族姓子：「所謂正便，於此不為非法之事，心不捨德所作方便安無怯弱，修于正行淳淑近之，是謂正便。其正便者不為邪便，所作方便如其所言，不計諸法等與不等，無作不作如諸法住，順其所行而設方便。計如此法，諸佛之法亦復如是，如其寂然因為方便，諸法平等無有差特所行亦等，為諸眾生除其邪便，則以勸助於諸通慧，是為菩薩

【現代漢語翻譯】現代漢語譯本：

『正語』是指奉行慈悲之心，對親人和仇人沒有分別，以平等之心宣說諸法皆空，無相無愿，一切作為皆不生不滅。諸法平等，一切諸法都是無常、苦、空的教義，而非實有之身。所謂『正語』，是指一切諸法中沒有『人』和『壽命』的概念，平等地宣說諸法皆由因緣而起，如同所種之因各得其果。菩薩以此教導眾生，宣講佛法，令其修行佛道。『正語』清凈，則會受到十方諸佛的護佑，這就是『正語』的含義。佛陀告訴族姓子：『所謂正業』，是指消化一切所造之業，不再重複過去所為，所修之業能滅除眾生苦惱，使一切常業都歸於虛無，不興起邪業，遠離塵世煩惱，沒有污穢濁染，這就是『正業』。如果菩薩明瞭此業以及諸法，對於善行之本不執著于造作，以修德行，這就是『無作』，而『無作』本身也是一種『造行』，如同虛無的空宅。這就是菩薩所行的至高之道，是為『正業』。佛陀告訴族姓子：『所謂正命』，是指不執著于『我』的存在，也不執著于『人』的存在，這就是『正命』。『正命』之人，也不會積聚一切塵世煩惱。菩薩的『正命』，能夠清凈眾生的心性，在心性清凈之後，不執著于自身，也不執著于壽命等概念，爲了『彼』、『我』以及『法』的緣故，行清凈之義，這就是『正命』。佛陀告訴族姓子：『所謂正方便』，是指不去做非法之事，心中不捨棄德行，所作的方便安穩而無怯弱，修習正行，親近淳樸善良，這就是『正方便』。『正方便』之人，不會行邪方便，所作的方便與所言相符，不執著于諸法平等與否，無作與不作都如諸法本來的狀態，順應所行而設立方便。認為此法如此，諸佛之法也是如此，如同寂然不動，因為方便的緣故，諸法平等沒有差別，所行也平等，為眾生去除邪方便，從而勸導他們通達智慧，這就是菩薩的『正方便』。

【English Translation】 English version:

'Right Speech' means practicing a compassionate heart, without distinction between loved ones and enemies, proclaiming all dharmas as empty with an equal mind, without form or desire, where all actions neither arise nor cease. All dharmas are equal, and all dharmas are the teachings of impermanence, suffering, and emptiness, not a real self. 'Right Speech' means that in all dharmas, there is no concept of 'person' or 'lifespan,' equally proclaiming that all dharmas arise from conditions, just as each seed sown yields its fruit. Bodhisattvas use this to teach sentient beings, proclaiming the Dharma, and guiding them to practice the Buddha's path. When 'Right Speech' is pure, it will be protected by all Buddhas in the ten directions; this is the meaning of 'Right Speech'. The Buddha told the clansman: 'So-called Right Action' means digesting all the karma created, not repeating past actions, and the karma cultivated can eliminate the suffering of sentient beings, causing all constant actions to return to emptiness, not arising evil actions, staying away from worldly troubles, and without defilement or turbidity; this is 'Right Action.' If a Bodhisattva understands this action and all dharmas, not clinging to the creation of good deeds, but cultivating virtue, this is 'non-action,' and 'non-action' itself is also a kind of 'action,' like an empty house. This is the supreme path practiced by Bodhisattvas, which is 'Right Action'. The Buddha told the clansman: 'So-called Right Livelihood' means not clinging to the existence of 'I' and not clinging to the existence of 'person'; this is 'Right Livelihood.' A person with 'Right Livelihood' will not accumulate all worldly troubles. A Bodhisattva's 'Right Livelihood' can purify the nature of sentient beings. After the nature is purified, they do not cling to themselves, nor do they cling to concepts such as lifespan. For the sake of 'others,' 'self,' and 'Dharma,' they practice the meaning of purity; this is 'Right Livelihood'. The Buddha told the clansman: 'So-called Right Means' means not doing illegal things, not abandoning virtue in the heart, and the means used are stable and without timidity, cultivating right practice, and being close to purity and goodness; this is 'Right Means.' A person with 'Right Means' will not use evil means, and the means used will match what is said, not clinging to whether dharmas are equal or not, and non-action and action are like the original state of all dharmas, setting up means according to what is practiced. Thinking that this Dharma is like this, the Dharma of all Buddhas is also like this, like being still and unmoving, because of the means, all dharmas are equal without difference, and what is practiced is also equal. For sentient beings, removing evil means, and thus encouraging them to attain wisdom; this is the Bodhisattva's 'Right Means'.

所行正便。」

佛告族姓子：「所謂正意，謂憶佛道，念施、持戒、忍辱、精進、一心、智慧、慈悲喜護，是謂正意。念于慇勤，不聽一切塵勞之穢，不從魔便。其所念者，在所向生不墮邪見，工御其意制其所念，如監門者知閉開時。除去一切諸不善念所思想，不聽邪念，是謂正意。菩薩已處於此正意，不於此中寂滅道性而取果證，是為菩薩正意凈行。」

佛告族姓子：「所謂菩薩正定，隨賢聖行，知于苦諦、斷集諦種、證盡諦種、奉道諦種，是為正定。彼若正受，等於己身亦等諸法。己身清凈諸法亦凈，己身則空諸法亦空。定意正受能如是者，則入平等不墮滅盡，是為菩薩正定凈行。發心之頃所行平等，具足智慧一切聖福覺了諸法，是為菩薩正定凈行。」佛說是正定覺時，千六百天與人弟子行者，好樂小乘已入其法，改發無上正真道意。

佛告族姓子：「何謂菩薩護覺意？將養其心令不起生，除淫怒癡去於色著痛想行識，在於三處而無所著，獨步三界過三脫門至三達智，睹去來今無所掛礙，開度眾生除諸穢垢，猶如日明無所不曜。善權智慧隨時示現，游於三世如水蓮花，開化一切使發道意，是為菩薩護覺道意清凈之行。」

佛告寶髻：「何謂菩薩成就神通為清凈行？又以五事具備徹視。何

【現代漢語翻譯】現代漢語譯本『所行正便。』

佛告訴族姓子：『所謂正意，是指憶念佛道，思念佈施、持戒、忍辱、精進、一心、智慧、慈悲喜護，這就是正意。思念要慇勤，不聽一切塵世的污穢，不被魔所趁。所思念的，在所投生之處不墮入邪見，善於駕馭自己的意念，控制自己的想法，如同守門人知道開關的時間。除去一切不善的念頭和想法，不聽從邪念，這就是正意。菩薩已經處於這種正意之中，不在此中追求寂滅的道性而取得果證，這就是菩薩正意清凈的修行。』

佛告訴族姓子：『所謂菩薩正定，是隨順賢聖的修行，了知苦諦（人生是苦的真理）、斷除集諦（苦的根源）的種子、證得滅諦（苦的止息）的種子、奉行道諦（通往滅苦的道路）的種子，這就是正定。如果能正確地領受，就如同對待自身一樣對待一切諸法。自身清凈，諸法也清凈；自身是空的，諸法也是空的。如果能如此正定地領受，就能進入平等而不墮入滅盡，這就是菩薩正定清凈的修行。發心之時所行的平等，具足智慧，一切聖福，覺悟一切諸法，這就是菩薩正定清凈的修行。』佛陀宣說正定覺悟時，一千六百位天人和弟子修行者，原本喜愛小乘已經進入其法，都改變心意發起了無上正真道意。

佛告訴族姓子：『什麼是菩薩護覺意？就是調養自己的心，使其不生起（煩惱），去除淫慾、嗔怒、愚癡，捨棄對色、受、想、行、識的執著，在三處（欲界、色界、無色界）而無所執著，獨自超越三界，通過三解脫門（空、無相、無愿）到達三達智（宿命智、天眼智、漏盡智），觀察過去、現在、未來而無所掛礙，開導眾生，去除一切污穢，如同太陽的光明無所不照。善巧的智慧隨時顯現，游於三世如同水中的蓮花，開化一切眾生使其發起道心，這就是菩薩護覺道意清凈的修行。』

佛告訴寶髻：『什麼是菩薩成就神通作為清凈的修行？又以五事具備徹視。何

【English Translation】 English version 'What is done is right.'

The Buddha told the clansman, 'What is called right intention refers to remembering the path of the Buddha, contemplating giving, keeping precepts, patience, diligence, one-pointedness, wisdom, loving-kindness, compassion, joy, and equanimity. This is called right intention. One should be diligent in one's thoughts, not listening to the defilements of all worldly troubles, and not being taken advantage of by demons. What one contemplates should not fall into wrong views in any rebirth, skillfully controlling one's mind and thoughts, like a gatekeeper who knows when to open and close. Remove all unwholesome thoughts and ideas, and do not listen to wrong thoughts. This is called right intention. A Bodhisattva who is already in this right intention does not seek the path of extinction within it to attain enlightenment. This is the pure practice of a Bodhisattva's right intention.'

The Buddha told the clansman, 'What is called a Bodhisattva's right concentration is to follow the practices of the wise and noble, understanding the truth of suffering (dukkha satya), cutting off the seeds of the origin of suffering (samudaya satya), realizing the seeds of the cessation of suffering (nirodha satya), and practicing the seeds of the path to the cessation of suffering (marga satya). This is called right concentration. If one can receive it correctly, one treats all dharmas as one treats oneself. If one's own body is pure, all dharmas are also pure; if one's own body is empty, all dharmas are also empty. If one can receive concentration in this way, one enters into equality without falling into extinction. This is the pure practice of a Bodhisattva's right concentration. The equality practiced at the moment of generating the aspiration, possessing wisdom, all holy blessings, and realizing all dharmas, this is the pure practice of a Bodhisattva's right concentration.' When the Buddha spoke about the awakening of right concentration, sixteen hundred heavenly beings and disciples who were practicing, who had previously enjoyed the Hinayana and entered its teachings, changed their minds and generated the aspiration for the unsurpassed, true path.

The Buddha told the clansman, 'What is the Bodhisattva's protection of the awakened mind? It is to nurture one's mind so that it does not arise (with afflictions), to remove lust, anger, and ignorance, to abandon attachment to form, feeling, perception, mental formations, and consciousness, to be unattached in the three realms (desire realm, form realm, formless realm), to transcend the three realms alone, to pass through the three doors of liberation (emptiness, signlessness, wishlessness) to reach the three knowledges (knowledge of past lives, divine eye, and the extinction of outflows), to observe the past, present, and future without hindrance, to guide sentient beings, to remove all defilements, like the sun's light that shines everywhere. Skillful wisdom manifests at all times, wandering in the three worlds like a lotus flower in water, enlightening all beings and causing them to generate the aspiration for the path. This is the pure practice of a Bodhisattva's protection of the awakened mind.'

The Buddha told Baoji, 'What is the Bodhisattva's accomplishment of supernatural powers as a pure practice? It is also to have five things to see through completely. What

謂為五？逮得光明名曰天眼，普照十方消盡窈冥靡不睹耀，見一切佛所可開化多所度脫，故曰天眼。遙睹眾生終始所趣莊嚴其志，名曰天眼。皆見十方一切形色像貌種類好醜長短，其天眼者無所掛礙，意念寂滅其相無為，過諸天、龍、神及揵沓和、聲聞、緣覺，見其本末靡所不達。是族姓子！如是比類致五神通，逮此天眼為菩薩眼。是為菩薩天眼之凈。」

佛告族姓子：「復以五事成其徹聽靡所不聞。何謂為五？聞於人聲，亦復徹聞非人之聲，亦聞地獄餓鬼畜生辛苦之音，一切十方諸佛說法悉亦聞之，一切十方諸有言語音辭不同，各各別異億萬種音皆能聽了。是為五事菩薩神通徹聽清凈。」

佛告族姓子：「復以五事知人心念。何謂為五？悉能逮知諸天人民地獄餓鬼畜生之類，本末所因心念善惡，方當來世若更受身。知去來今心念所趣，決定來處歸於邪業，眾生心念善惡所行皆了知之。察其心意，或懷貪淫瞋恚愚癡，隨其本行如應說法。是為菩薩知諸心念清凈之行。」

佛告族姓子：「何謂菩薩知過去神通清凈？謂以五事了知古世。其有受于淫怒癡者，悉自然受不熟思惟致此事耳。復解己身無央數世便更專，惟佈施、持戒、忍辱、精進、一心、智慧、慈悲喜護。緣其定意而逮得此，亦從已致其受吾

【現代漢語翻譯】現代漢語譯本：什麼是五種神通？獲得光明，名為天眼（能夠看到一切的光明之眼），普照十方，消盡黑暗，沒有看不到的，能見到一切佛所教化，多所度脫，所以稱為天眼。遙遠地看到眾生的起始和最終去向，莊嚴他們的志向，這叫做天眼。能看到十方一切的形色、相貌、種類、好醜、長短，這種天眼沒有任何障礙，意念寂滅，其相無為，超越諸天、龍、神以及乾闥婆（天上的樂神）、聲聞（聽聞佛法而修行的人）、緣覺（通過自身觀察而覺悟的人），能看到他們的本末，沒有不通達的。這位族姓子！像這樣比類而獲得五種神通，獲得這種天眼是菩薩的眼睛。這就是菩薩天眼的清凈。佛告訴族姓子：『又以五件事成就徹底的聽聞，沒有聽不到的。哪五件呢？能聽到人的聲音，也能徹底聽到非人的聲音，也能聽到地獄、餓鬼、畜生痛苦的聲音，一切十方諸佛說法都能聽到，一切十方所有言語、語音、辭語不同，各自不同，億萬種聲音都能聽明白。這五件事是菩薩神通徹底聽聞的清凈。』佛告訴族姓子：『又以五件事知道人心中的念頭。哪五件呢？能夠知道諸天、人民、地獄、餓鬼、畜生等眾生，他們過去、現在、未來的善惡念頭，以及未來將要受生的情形。知道過去、現在、未來心中所想，確定他們是走向邪惡還是善業，眾生心中善惡的行為都能瞭解。觀察他們的心意，或者懷有貪慾、嗔恚、愚癡，根據他們本來的行為如實說法。這就是菩薩知道眾生心念的清凈行為。』佛告訴族姓子：『什麼是菩薩知道過去的神通清凈？是指通過五件事瞭解過去的世界。那些曾經受淫慾、嗔怒、愚癡影響的人，都是自然而然地接受，沒有經過深思熟慮才導致這些事情。又瞭解自己無數世以來，便更加專注于佈施、持戒、忍辱、精進、一心、智慧、慈悲喜護。通過禪定的力量而獲得這些，也從自己那裡獲得這些。』

【English Translation】 English version: What are the five supernormal powers? Having attained the light, it is called the 'Heavenly Eye' (the eye that can see all light), illuminating the ten directions, eliminating darkness, with nothing unseen. It can see all the Buddhas' teachings, liberating many, hence it is called the Heavenly Eye. It can remotely see the beginning and end of sentient beings' paths, and adorn their aspirations, this is called the Heavenly Eye. It can see all forms, appearances, kinds, beauty, ugliness, length, and shortness in the ten directions. This Heavenly Eye has no obstruction, its mind is tranquil, its form is non-active, surpassing gods, dragons, spirits, as well as Gandharvas (celestial musicians), Sravakas (those who hear the Buddha's teachings and practice), and Pratyekabuddhas (those who attain enlightenment through their own observation), able to see their origins and ends, with nothing not understood. O son of good family! In this way, through analogy, one attains the five supernormal powers, and attaining this Heavenly Eye is the eye of a Bodhisattva. This is the purity of the Bodhisattva's Heavenly Eye. The Buddha told the son of good family: 'Furthermore, through five things, one achieves thorough hearing, with nothing unheard. What are the five? One can hear human voices, and also thoroughly hear non-human voices, and also hear the suffering sounds of hell beings, hungry ghosts, and animals. One can hear all the Buddhas in the ten directions teaching the Dharma, and all the different languages, voices, and words in the ten directions, each different, with billions of sounds all understood. These five things are the purity of the Bodhisattva's supernormal power of thorough hearing.' The Buddha told the son of good family: 'Furthermore, through five things, one knows the thoughts of people's minds. What are the five? One can know the past, present, and future good and evil thoughts of beings such as gods, humans, hell beings, hungry ghosts, and animals, as well as their future rebirths. One knows the past, present, and future directions of their minds, determining whether they are heading towards evil or good deeds, and one understands all the good and evil actions in the minds of sentient beings. Observing their intentions, whether they harbor greed, anger, or ignorance, one teaches the Dharma according to their original actions. This is the pure conduct of a Bodhisattva knowing the thoughts of all minds.' The Buddha told the son of good family: 'What is the purity of a Bodhisattva's supernormal power of knowing the past? It refers to understanding the ancient world through five things. Those who were once influenced by lust, anger, and ignorance accepted these things naturally, without deep consideration. Furthermore, one understands that in countless past lives, one has become more focused on giving, keeping precepts, patience, diligence, concentration, wisdom, compassion, joy, and equanimity. Through the power of meditation, one attains these, and also receives these from oneself.'

我，念心因緣諸相之觀。其相因緣亦從已為而自然受，思惟其心自觀其志。其入癡門亦自然受，念識此已，隨其色像眷屬勢力名稱豪貴貧賤苦樂，亦己身為皆自然行而受此患。是為菩薩知往心念清凈神通。」

佛告族姓子：「何謂菩薩具備神足？則以五事而逮神足。何謂為五？示現色身神通自在，神識音響神足悉達，心意所行神足普周。一切眾生心所娛樂神足皆別，親近所見神足咸至。坐見十方無數國土，周遍一切諸佛境界，隨其習俗現其形體，身遍一切十方眾生為其說法，令得開解發大道意。是族姓子！菩薩所行神足清凈。」

佛告族姓子：「菩薩慧眼具天眼凈。其天眼者，住于神識亦無所著，則致天耳本末清凈。住無掛礙，尋即知眾生心念靡不通達，悉知過去當來處所，悉能證明。住無所行，皆盡諸漏生死之行，便凈神足諸通明徹。所謂神通，則諸漏盡聖慧之門。菩薩于彼以此五通而自娛樂，其心不住盡諸漏慧。」

佛告族姓子：「譬如去于居邑百千俞旬玄回之路有大國城，其路艱險眾難難計，阻邃曲隘寇賊抄掠，師子虎狼還相食啖。若出此路能到彼國，入大城者悉脫眾患安隱無量。時有一人聞彼國城恩德功勛快樂遠著，其人生年唯有一子，甚愛重念視之無厭，聞彼國名舍子而往，盡力勤行忍

【現代漢語翻譯】現代漢語譯本：我，觀察念頭、心念的因緣和各種現象。這些現象的因緣也是從已有的行為自然而然地承受的，思考自己的心，觀察自己的意志。進入愚癡的門徑也是自然而然地承受的，認識到這一點后，隨著其外貌、眷屬、勢力、名稱、豪貴、貧賤、苦樂，也以自身為中心，都自然而然地行動並承受這些苦難。這就是菩薩瞭解過去心念的清凈神通。佛告訴族姓子：『什麼是菩薩具備神足？』菩薩通過五種方式獲得神足。什麼是五種方式？示現色身神通自在，神識音響神足悉達，心意所行神足普周。一切眾生心所喜樂的神足各不相同，親近所見的神足都能夠到達。坐著就能看到十方無數的國土，周遍一切諸佛的境界，隨著他們的習俗顯現他們的形體，身體遍佈十方眾生為他們說法，使他們能夠開悟，發起大道之心。這就是族姓子！菩薩所行的神足是清凈的。佛告訴族姓子：『菩薩的慧眼具備天眼清凈。所謂天眼，是安住于神識而不執著，從而達到天耳的本末清凈。安住于無掛礙，隨即知道眾生的心念無所不通達，完全知道過去和未來的處所，完全能夠證明。安住于無所行，完全斷盡各種煩惱和生死的行為，從而清凈神足的各種通達和明徹。所謂神通，就是斷盡煩惱的聖慧之門。菩薩通過這五種神通來娛樂自己，他的心不住于斷盡煩惱的智慧。』佛告訴族姓子：『譬如從一個居住地出發，經過百千俞旬（古印度長度單位）曲折迴旋的道路，有一個大國都城。這條道路艱險，困難重重，阻礙深邃，曲折狹窄，有強盜搶劫，獅子老虎互相吞食。如果能走出這條道路到達那個國都，進入大城的人就能脫離各種災難，獲得無量的安穩。當時有一個人聽到那個國都的恩德、功勛和快樂，非常嚮往。這個人只有一個兒子，非常愛重，看他都看不厭。聽到那個國都的名字，就捨棄兒子前往，盡力勤奮地行走，忍受各種苦難。』

【English Translation】 English version: I observe the causes and conditions of thoughts and various phenomena. The causes and conditions of these phenomena are also naturally received from past actions. I contemplate my own mind and observe my own will. Entering the gate of ignorance is also naturally received. Having recognized this, I follow my appearance, family, power, name, wealth, poverty, suffering, and joy, and with myself as the center, I naturally act and endure these sufferings. This is how a Bodhisattva understands the pure spiritual powers of past thoughts. The Buddha told the clansman, 'What is it for a Bodhisattva to possess spiritual feet?' A Bodhisattva attains spiritual feet through five means. What are the five means? Manifesting a physical body with spiritual powers and freedom, spiritual consciousness and sound with spiritual feet fully realized, spiritual feet pervading everywhere the mind intends to go. The spiritual feet that all sentient beings enjoy are different, and the spiritual feet of those who are close and seen can all reach. Sitting, one can see countless lands in the ten directions, pervading all the realms of the Buddhas, manifesting their forms according to their customs, and the body pervades all sentient beings in the ten directions to preach the Dharma to them, enabling them to awaken and generate the aspiration for the Great Path. This, clansman, is the pure spiritual feet practiced by a Bodhisattva.' The Buddha told the clansman, 'The wisdom eye of a Bodhisattva possesses the purity of the heavenly eye. The heavenly eye is to abide in spiritual consciousness without attachment, thereby achieving the purity of the beginning and end of the heavenly ear. Abiding without hindrance, one immediately knows the thoughts of sentient beings without any obstruction, fully knowing the past and future places, and being able to fully prove them. Abiding without action, one completely exhausts all defilements and the actions of birth and death, thereby purifying the various penetrations and clarity of spiritual feet. The so-called spiritual powers are the gate of holy wisdom that exhausts all defilements. A Bodhisattva uses these five spiritual powers to entertain himself, and his mind does not dwell in the wisdom of exhausting all defilements.' The Buddha told the clansman, 'For example, if one departs from a dwelling place and travels a winding path of hundreds of thousands of yojanas (an ancient Indian unit of length), there is a great capital city. This path is perilous, full of difficulties, deep obstacles, winding and narrow, with robbers plundering, and lions and tigers devouring each other. If one can leave this path and reach that capital, those who enter the great city will be free from all calamities and obtain immeasurable peace. At that time, there was a person who heard of the grace, merits, and happiness of that capital and yearned for it greatly. This person had only one son, whom he loved and cherished very much, never tiring of looking at him. Upon hearing the name of that capital, he abandoned his son and set out, striving diligently and enduring all kinds of hardships.'

諸艱苦眾難之患，晝夜不懈得值陰涼，六藝備體執持五兵便得越度。到其城門住門捆上，稍復進前至第二門，開其城門而獨住立，即便憶念：『所生一子獨不得來。』以子恩情不入大城，尋更還反將其子來共至樂國。」

佛告族姓子：「菩薩如是被無極鎧，以大精進堅固志性，精誠所致顯發大道，凈治心業淳淑之行，諸漏得盡興大哀心，開化眾生為其說法，慧斷生死得至無漏究竟成就。哀愍眾生欲救護故，則復來還現凡夫地。」

佛告族姓子：「其城者喻聖慧巍巍諸漏已盡。涉難遠行百千俞旬玄迥路者，謂游無量生死諸難，救脫眾生不以為拘。盜賊虎狼者，謂眾魔邪見非法之難。相食啖者，謂三界中陰衰之患。值陰涼者，謂平等行。六藝五兵，謂六度無極五神通也。其人者，菩薩也。到其城住門捆上，從外門稍復進至中門住不前者，謂菩薩而從有為至於無為，諸漏已盡其心明徹，不捨本願欲度十方，如念一子也。不入城還反者，菩薩愍傷一切眾生，中心念之如一子父，滅除生死諸漏之難，超住法頂雖出生死，不盡諸漏尋復來還，在於五趣開化眾生。是為菩薩善權方便大哀之行。」

爾時寶髻菩薩前白佛言：「至未曾有天中天！菩薩大士志懷大哀不樂解脫，欲度眾生如觀己掌，反還生死而不惡厭。」

【現代漢語翻譯】現代漢語譯本：各種艱難困苦的憂患，日夜不停地努力，最終得以到達陰涼之處。掌握六藝，身持五兵，便能超越困境。到達城門時，先在門外停留，稍作前進到達第二道門，打開城門獨自站立，這時便會想起：『我所生的一個孩子，唯獨他沒有來到這裡。』因為對孩子的恩情，而不進入大城，於是又返回去，將孩子一同帶到安樂的國度。佛陀告訴族姓子：『菩薩就是這樣披著無極的鎧甲，以大精進堅固自己的意志，以精誠之心顯發大道，凈化自己的心業，修持純善的行為，使各種煩惱都得以斷盡，生起廣大的慈悲心，開導教化眾生，為他們說法，以智慧斷除生死，到達無漏的究竟成就。因為憐憫眾生，想要救護他們，所以又返回來，示現凡夫的境界。』佛陀告訴族姓子：『那座城，比喻聖慧（指聖人的智慧）巍峨，各種煩惱都已斷盡。跋涉艱難遙遠的路程，百千俞旬（指極遙遠的路程）玄妙的路途，是指在無量生死中游歷各種艱難，救脫眾生而不被束縛。盜賊虎狼，比喻各種魔障、邪見、非法之難。互相吞食，比喻三界中陰衰的憂患。到達陰涼之處，比喻平等修行。六藝五兵，比喻六度無極（指佈施、持戒、忍辱、精進、禪定、智慧）和五神通（指天眼通、天耳通、他心通、宿命通、神足通）。那個人，比喻菩薩。到達城門，在門外停留，從外門稍作前進到達中門而不繼續前進，比喻菩薩從有為法到達無為法，各種煩惱都已斷盡，內心明徹，不捨棄本來的誓願，想要度化十方眾生，就像惦念自己的一個孩子一樣。不入城而返回，比喻菩薩憐憫一切眾生，心中惦念他們如同父母惦念自己的孩子，滅除生死各種煩惱的憂患，超越生死而安住於法頂（指最高的佛法境界），雖然已經脫離生死，但並沒有斷盡所有的煩惱，又返回到五道（指地獄、餓鬼、畜生、人、天）中開導教化眾生。這就是菩薩善巧方便、大慈大悲的行為。』這時，寶髻菩薩向前對佛說：『真是前所未有的天中天（指佛陀）啊！菩薩大士心懷大慈大悲，不貪求個人的解脫，想要度化眾生如同觀看自己手掌一樣清晰，返回生死輪迴而不感到厭惡。』

【English Translation】 English version: All the hardships and sufferings, through tireless efforts day and night, one finally reaches a place of shade. Mastering the six arts and wielding the five weapons, one can overcome difficulties. Upon reaching the city gate, one pauses outside, then advances slightly to the second gate, opens it, and stands alone, remembering: 『My only child has not come here.』 Because of the affection for the child, one does not enter the great city, but turns back to bring the child together to the land of bliss. The Buddha told the clansman: 『Bodhisattvas are like this, wearing the armor of the limitless, with great diligence strengthening their will, with sincerity revealing the great path, purifying their mind's karma, cultivating pure and virtuous conduct, so that all defilements are exhausted, and they give rise to great compassion, guiding and teaching sentient beings, expounding the Dharma for them, using wisdom to cut off birth and death, and reaching the ultimate achievement of no outflows. Because they pity sentient beings and want to protect them, they return to manifest in the realm of ordinary beings.』 The Buddha told the clansman: 『That city is a metaphor for the towering sacred wisdom (referring to the wisdom of the saints), where all defilements have been exhausted. Traversing the difficult and distant path, the mysterious road of hundreds of thousands of yojanas (an extremely long distance), refers to wandering through the countless difficulties of birth and death, rescuing sentient beings without being bound. The thieves and wolves are metaphors for the difficulties of various demonic obstacles, wrong views, and illegal practices. The mutual devouring is a metaphor for the suffering of the decline of the intermediate state in the three realms. Reaching the shade is a metaphor for practicing equanimity. The six arts and five weapons are metaphors for the six perfections (generosity, morality, patience, diligence, meditation, and wisdom) and the five supernatural powers (the divine eye, the divine ear, knowing others' minds, knowing past lives, and the ability to travel anywhere). That person is a metaphor for a Bodhisattva. Reaching the city gate, pausing outside, advancing slightly from the outer gate to the middle gate without proceeding further, is a metaphor for a Bodhisattva progressing from conditioned phenomena to unconditioned phenomena, where all defilements have been exhausted, the mind is clear, and they do not abandon their original vows, wanting to liberate all sentient beings in the ten directions, just like thinking of one's own child. Not entering the city but turning back is a metaphor for a Bodhisattva pitying all sentient beings, thinking of them in their hearts like parents thinking of their children, eliminating the suffering of all defilements of birth and death, transcending birth and death and dwelling at the peak of the Dharma (the highest state of Buddhist teachings), although they have escaped birth and death, they have not exhausted all defilements, and they return to the five realms (hell, hungry ghosts, animals, humans, and gods) to guide and teach sentient beings. This is the Bodhisattva's skillful means and great compassionate actions.』 At that time, Bodhisattva Baoji stepped forward and said to the Buddha: 『Oh, unprecedented Teacher of Gods and Humans (referring to the Buddha)! The great Bodhisattvas harbor great compassion, do not crave personal liberation, want to liberate sentient beings as clearly as seeing their own palms, and return to the cycle of birth and death without feeling aversion.』

復問佛言：「菩薩遵修何法不厭生死？」

佛告族姓子：「菩薩有二十事不厭生死。何謂二十事？奉行德本至無極慈，執持大慈以攝大危，懷抱大哀攝不弘愍，開化眾生度脫一切，常以精進攝諸怯劣，以和調性攝諸懷結，以權方便攝不知節，則以智慧攝諸愚冥，而以一心攝諸放逸，能以神通攝諸不暢，能以聖明攝諸闇塞，能以隨時攝諸無義，其意專惟攝諸煩憒，遵奉道心攝諸不學，而行四恩攝諸無護，以佈施攝貧窮，以敬戒攝無禮，以博聞攝少智，以總持攝喜忘，以辯才攝頑訥，以上德攝少福；由是之故乃成大慧。是族姓子！菩薩所行二十事不厭生死也。」

寶髻菩薩復問佛言：「何謂菩薩宜於生死，為無數人而有加益？」

佛告族姓子：「若使菩薩以德莊嚴宜於生死，以福潤澤窮乏危厄。博聞莊嚴宜於生死，則以辯才多所饒益。能執其意而不忽忘，逮得總持宜於生死，令一切人各各聞慧。逮得寶掌以好佈施，而自莊嚴財不耗減，用此財寶多所饒益。又不放逸宜於生死，講法不倦多所饒益於一切人。又等集諸相宜於生死，修慧莊嚴于諸眾生。言行相應宜於生死，所為應時不失其節，多所饒益於諸眾生。一切所有施而不吝宜於生死，隨時開化各得其所。施度無極多所饒益於諸眾生，奉清凈戒宜於生死

【現代漢語翻譯】現代漢語譯本：

又問佛說：『菩薩修持什麼法門才能不厭倦生死？』佛告訴族姓子：『菩薩有二十件事不會厭倦生死。哪二十件事呢？奉行德行的根本達到無極的慈悲，執持大慈悲來攝受大危險，懷抱大哀憫來攝受不弘揚慈悲的人，開化眾生度脫一切，常用精進來攝受那些怯懦的人，用和調的性情來攝受那些懷有心結的人，用權巧方便來攝受那些不知節制的人，用智慧來攝受那些愚昧昏暗的人，用一心來攝受那些放逸的人，能用神通來攝受那些不通暢的人，能用聖明的智慧來攝受那些黑暗閉塞的人，能用隨時應機來攝受那些沒有意義的人，他的心意專一用來攝受那些煩惱困惑的人，遵奉道心來攝受那些不學習的人，修行四恩來攝受那些沒有庇護的人，用佈施來攝受貧窮的人，用恭敬持戒來攝受沒有禮貌的人，用廣博的見聞來攝受少智慧的人，用總持來攝受喜好忘失的人，用辯才來攝受頑固遲鈍的人，用高尚的德行來攝受少福報的人；因為這些緣故才能成就大智慧。這位族姓子！菩薩所修行的這二十件事不會厭倦生死。』寶髻菩薩又問佛說：『菩薩怎樣才適合在生死中，為無數人帶來更多利益？』佛告訴族姓子：『如果菩薩用德行來莊嚴自身，就適合在生死中，用福報來潤澤那些貧窮危難的人。用廣博的見聞來莊嚴自身，就適合在生死中，用辯才來饒益眾人。能執持心意而不輕易忘失，獲得總持就適合在生死中，使一切人都能聽到智慧。獲得寶掌（菩薩名）以行佈施，來莊嚴自身，財富不會減少，用這些財寶來饒益眾人。不放逸就適合在生死中，講法不倦，能饒益一切人。又平等地聚集各種相好就適合在生死中，用修習智慧來莊嚴眾生。言行一致就適合在生死中，所作所為應時應節，能饒益眾生。一切所有都施捨而不吝嗇就適合在生死中，隨時開化，使各得其所。佈施的修行達到無極，能饒益眾生，奉行清凈的戒律就適合在生死中，'

【English Translation】 English version:

Again, he asked the Buddha: 'What Dharma do Bodhisattvas practice to not be weary of birth and death?' The Buddha told the clansman: 'Bodhisattvas have twenty things that do not make them weary of birth and death. What are these twenty things? They are: practicing the root of virtue to reach boundless compassion, holding great compassion to embrace great dangers, cherishing great sorrow to embrace those who do not promote compassion, enlightening sentient beings to liberate all, constantly using diligence to embrace the timid, using harmonious nature to embrace those with knots in their hearts, using skillful means to embrace those who do not know moderation, using wisdom to embrace the ignorant and deluded, using one-pointedness of mind to embrace the unrestrained, being able to use supernatural powers to embrace the unhindered, being able to use sacred wisdom to embrace the dark and blocked, being able to use timely action to embrace the meaningless, their intention is solely to embrace the afflicted and confused, following the path of the mind to embrace the unlearned, practicing the four kindnesses to embrace the unprotected, using generosity to embrace the poor, using respectful observance of precepts to embrace the impolite, using extensive learning to embrace the less wise, using total retention to embrace those who like to forget, using eloquence to embrace the stubborn and dull, using superior virtue to embrace those with little merit; because of these reasons, they can achieve great wisdom. This clansman! These twenty things that Bodhisattvas practice do not make them weary of birth and death.' Bodhisattva Baoji again asked the Buddha: 'How should Bodhisattvas be in birth and death, to bring more benefit to countless people?' The Buddha told the clansman: 'If Bodhisattvas adorn themselves with virtue, they are suitable to be in birth and death, using merit to enrich those who are poor and in danger. Adorning themselves with extensive learning, they are suitable to be in birth and death, using eloquence to benefit many. Being able to hold their minds without easily forgetting, attaining total retention is suitable to be in birth and death, enabling all people to hear wisdom. Attaining Baozhang (name of a Bodhisattva) to practice generosity, to adorn themselves, their wealth will not decrease, using this wealth to benefit many. Not being unrestrained is suitable to be in birth and death, tirelessly teaching the Dharma, benefiting all people. Also, equally gathering various auspicious marks is suitable to be in birth and death, using the practice of wisdom to adorn sentient beings. Words and actions being consistent is suitable to be in birth and death, what they do is timely and appropriate, benefiting sentient beings. Giving away everything without being stingy is suitable to be in birth and death, enlightening people at the right time, enabling each to obtain what they need. The practice of generosity reaching the ultimate, benefiting sentient beings, practicing pure precepts is suitable to be in birth and death,'

，莊嚴持戒多所饒益於諸眾生。忍辱精進一心智慧宜於生死，六度無極多所饒益於諸眾生。」

佛告族姓子：「乃去往古無央數劫長遠無量，爾時有佛，名普壞世如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界名曰天觀，劫名欣豫。何故其劫名曰欣豫？于彼劫中六萬佛興，時凈居天聞無數音班宣佛德。於是劫中有六萬佛，時天世人皆共歌頌，此咨嗟聲其有聞之靡不歡喜善心生焉，以是之故劫名欣豫。」

佛告族姓子：「其佛世界安隱快樂，其德巍巍，諸天人民觀之無厭，以故世界名曰天觀。其土微妙至誠莊嚴，以雜種香而成其地，堪任執本于千世界。又其佛土所出香薰，則能周遍十方無量無數之國。栴檀煙陰于其土地，自然生起無極蓮花名光明曜。其蓮花光，常以大暉照彼世界。人民大小皆有神足，宿德所居香為樓觀、講堂精舍，軒戶窗牖床榻茵蓐微妙綩綖。其佛之土亦無國邑郡縣村落，又彼人民悉得神通經行虛空，樓閣講堂亦處於空，坐斯樓堂專精念道諷誦講論。彼無女人亦無胞胎，人皆化生不聞女名，亦無三塗惡趣之名，又無眾惱勤苦之患。一切眾人禪定歡悅以為飲食，篤信微妙志求大乘，彼無異乘聲聞緣覺之名也。其土人民皆著冠幘，衣服顏色猶如天

【現代漢語翻譯】現代漢語譯本：莊嚴地持守戒律，能給眾生帶來許多利益。忍辱、精進、一心和智慧，適宜于超越生死輪迴，六度波羅蜜能給眾生帶來無盡的利益。佛陀告訴族姓子：『在過去無量無數劫的遙遠時代，那時有一尊佛，名為普壞世如來（普遍摧毀世間煩惱的如來）、至真（達到真理的）、等正覺（平等正覺的）、明行成（明瞭修行並圓滿的）、善逝（善於逝去的）、世間解（瞭解世間的）、無上士（無上的人）、道法御（引導眾生修道的）、天人師（天人和人類的導師），號為佛、世尊。他的世界名為天觀，劫名為欣豫。為什麼這個劫名為欣豫呢？因為在這個劫中，有六萬尊佛出世，當時凈居天的天人聽到無數的聲音宣揚佛的功德。在這個劫中有六萬尊佛，當時天人和世人都一起歌頌，這讚歎的聲音，凡是聽到的沒有不歡喜並生起善心的，因此這個劫名為欣豫。』佛陀告訴族姓子：『那尊佛的世界安穩快樂，他的功德巍峨壯觀，諸天人民觀看他都感到沒有厭倦，因此這個世界名為天觀。那裡的土地微妙至誠，莊嚴無比，用各種香料構成地面，能夠承受千個世界的重量。而且那佛土散發出的香氣，能夠遍佈十方無量無數的國土。栴檀的煙霧籠罩著那片土地，自然生長出無盡的蓮花，名為光明曜。那些蓮花的光芒，常常以巨大的光輝照耀著那個世界。那裡的人民無論大小都有神通，他們居住的地方都是用宿世功德形成的香樓、講堂和精舍，門窗、床榻和坐墊都非常精美。那佛土也沒有國家、城市、郡縣和村落，那裡的人民都得到神通，可以在虛空中行走，樓閣講堂也都在空中，他們坐在樓堂里專心念道，諷誦和講論佛法。那裡沒有女人，也沒有胎生，人們都是化生，聽不到女人的名字，也沒有三惡道（地獄、餓鬼、畜生）的名稱，也沒有各種煩惱和勤苦的憂患。所有的人都以禪定的喜悅為食物，篤信微妙的佛法，追求大乘，那裡沒有其他乘（聲聞乘和緣覺乘）的名稱。那裡的居民都戴著帽子，衣服的顏色像天人一樣。』

【English Translation】 English version: Solemnly upholding the precepts brings great benefit to all sentient beings. Patience, diligence, single-mindedness, and wisdom are suitable for transcending birth and death, and the Six Paramitas bring boundless benefit to all sentient beings. The Buddha told the clansman: 'In the immeasurable and countless eons of the distant past, there was a Buddha named Puhuaishi Tathagata (the Tathagata who universally destroys worldly afflictions), the Truly Enlightened One, the Equally and Rightly Enlightened One, the One Perfect in Understanding and Practice, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of the Dharma, the Teacher of Gods and Humans, known as the Buddha, the World Honored One. His world was named Heavenly Observation, and the eon was named Joyful. Why was this eon named Joyful? Because in that eon, sixty thousand Buddhas appeared, and at that time, the gods of the Pure Abode heard countless sounds proclaiming the virtues of the Buddha. In that eon, there were sixty thousand Buddhas, and at that time, gods and humans all sang praises together. Those who heard these praises were all joyful and gave rise to good thoughts. Therefore, this eon was named Joyful.' The Buddha told the clansman: 'That Buddha's world was peaceful and joyful, his virtues were majestic and magnificent, and the gods and people who observed him never grew tired of it. Therefore, the world was named Heavenly Observation. The land there was subtle, sincere, and supremely adorned, made of various fragrances, and could bear the weight of a thousand worlds. Moreover, the fragrance emitted from that Buddha land could pervade countless lands in the ten directions. The smoke of sandalwood covered the land, and countless lotus flowers named Bright Radiance grew naturally. The light of those lotus flowers constantly illuminated that world with great brilliance. The people there, both young and old, all possessed supernatural powers. Their dwellings were fragrant towers, lecture halls, and monasteries formed by their past merits. The doors, windows, beds, and cushions were all exquisite and beautiful. That Buddha land had no countries, cities, prefectures, or villages. Moreover, the people there all attained supernatural powers and could walk in the sky. The towers and lecture halls were also in the sky, and they sat in these towers and halls, focusing on the path, reciting and discussing the Dharma. There were no women there, nor was there any birth from the womb. People were all born by transformation, and the name of woman was not heard. There were also no names of the three evil paths (hell, hungry ghosts, and animals), nor were there any troubles or sufferings. All the people took the joy of meditation as their food, deeply believed in the subtle Dharma, and sought the Great Vehicle. There were no names of other vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle). The inhabitants there all wore hats, and the color of their clothes was like that of the gods.'

人。假使出學，塵勞愛慾尋皆舍離，無有憂累。又彼如來亦不敕告諸菩薩等使被法服。所以者何？其人不生穢濁心故。而彼如來形體威顏現如梵天，諸菩薩眾威儀禮節靡不備悉，坐起安詳講說經道。設使十方諸佛之土有無極變神通菩薩詣天觀世界者，通過諸國來覲如來，稽首歸命聽說經典，見彼佛土無有倫匹，其德超殊巍巍無量，怪未曾有舉聲嗟嘆爾乃捨去。」佛告族姓子：「若彼如來為諸菩薩班宣道化，踴升虛空去地六十六丈，坐于微妙清凈莊嚴師子之座，為諸菩薩論上法教粗舉其要，不廣分別屢練中義，如吾於此多說慇勤。所以者何？斯諸正士悉入聖慧，以一章句輒能解入百千之義，是故如來約宣經教不以多言。其佛為說四清凈行：度無極凈，道品法凈，神通行凈，化眾生凈；是為四也。」

佛告寶髻：「時彼佛土有一菩薩名曰珍寶，即自啟問壞世如來：『何謂菩薩宜在生死，多所饒益於諸眾生？』於時如來便為菩薩廣分別說此兩句義，於斯大慧道莫能當，菩薩所行恒在生死，逮得慧曜多所潤益。佛適說是，六萬菩薩得柔順忍。」

佛告寶髻：「珍寶菩薩復問：『何謂菩薩嚴凈道場坐于佛樹？』壞世如來告珍寶曰：『以無放逸嚴凈道場坐于佛樹。』于彼何謂無放逸者，其佛告曰：『奉行經典。』又問

【現代漢語翻譯】現代漢語譯本：如果有人剛開始學習佛法，就能捨棄世俗的煩惱和慾望，沒有憂愁和牽掛。而且，那裡的如來也不會命令菩薩們穿上法衣。這是為什麼呢？因為那裡的人不會產生污濁的心念。那裡的如來，形體威嚴，如同梵天一般。菩薩們也儀態莊重，禮節完備，坐立安詳，講說佛法。即使十方世界有神通無邊的菩薩來到這個世界，他們會穿過各個佛國來拜見如來，頂禮膜拜，聽聞佛法。他們會發現那裡的佛土無比殊勝，其功德巍峨無量，從未見過如此景象，便會驚歎讚美，然後離去。」佛陀告訴族姓子：「如果那裡的如來為菩薩們宣講佛法，會升到離地六十六丈的虛空中，坐在微妙清凈莊嚴的獅子座上，為菩薩們講解高深的佛法要義，只是粗略地講述其要點，不會詳細地分別解釋，也不會像我在這裡這樣慇勤地多說。這是為什麼呢？因為那裡的菩薩們都已進入聖慧，只需一句經文就能理解百千種含義，所以如來只是簡要地宣講佛法，不會多言。那裡的佛陀會講說四種清凈的修行：度無極凈（度脫無邊眾生的清凈），道品法凈（修行佛道的清凈），神通行凈（神通自在的清凈），化眾生凈（教化眾生的清凈）；這就是四種清凈的修行。」佛陀告訴寶髻：『那時，那個佛土有一位菩薩名叫珍寶，他向壞世如來請教：『菩薩應該在生死輪迴中做什麼，才能最大程度地利益眾生？』當時，如來就為這位菩薩詳細地解釋了這兩句話的含義，這種大智慧之道是無法比擬的。菩薩的修行應該始終在生死輪迴中，才能獲得智慧的光芒，從而利益眾生。』佛陀剛說完這些話，就有六萬菩薩獲得了柔順忍。」佛陀告訴寶髻：『珍寶菩薩又問：『菩薩如何才能莊嚴清凈道場，坐在菩提樹下？』壞世如來告訴珍寶說：『以不放逸來莊嚴清凈道場，坐在菩提樹下。』珍寶菩薩又問，『什麼是不放逸？』佛陀回答說：『奉行經典。』珍寶菩薩又問

【English Translation】 English version: If a person begins to study the Dharma, they can immediately abandon worldly troubles and desires, without any worries or attachments. Moreover, the Tathagata there does not command the Bodhisattvas to wear Dharma robes. Why is this? Because the people there do not generate impure thoughts. The Tathagata there has a majestic form, like Brahma. The Bodhisattvas also have dignified manners, complete etiquette, and sit and stand peacefully, expounding the Dharma. Even if Bodhisattvas from the ten directions with boundless supernatural powers come to this world, they would travel through various Buddha lands to pay homage to the Tathagata, prostrate themselves, and listen to the Dharma. They would find that the Buddha land there is incomparably sublime, its merits are immeasurable, and they have never seen such a sight before. They would exclaim in admiration and then depart.』 The Buddha told the clansman, 『If the Tathagata there were to expound the Dharma to the Bodhisattvas, they would ascend sixty-six measures into the sky, sit on a wonderfully pure and adorned lion throne, and explain the profound essence of the Dharma to the Bodhisattvas. They would only briefly state the key points, without detailed explanations, and would not speak as diligently as I do here. Why is this? Because the Bodhisattvas there have all entered into sacred wisdom, and with just one verse, they can understand hundreds and thousands of meanings. Therefore, the Tathagata only briefly expounds the Dharma, without much elaboration. The Buddha there would speak of four pure practices: the purity of liberating the boundless (Dù wú jí jìng), the purity of the path of Dharma (Dào pǐn fǎ jìng), the purity of supernatural powers (Shén tōng xíng jìng), and the purity of transforming sentient beings (Huà zhòng shēng jìng); these are the four pure practices.』 The Buddha told Baoji, 『At that time, in that Buddha land, there was a Bodhisattva named Zhenbao, who asked the Ruin-World Tathagata: 『What should a Bodhisattva do in the cycle of birth and death to benefit sentient beings the most?』 At that time, the Tathagata explained the meaning of these two phrases in detail to this Bodhisattva. This path of great wisdom is unparalleled. The practice of a Bodhisattva should always be in the cycle of birth and death, so that they can obtain the light of wisdom and thus benefit sentient beings.』 As soon as the Buddha finished speaking these words, sixty thousand Bodhisattvas attained the forbearance of gentleness.』 The Buddha told Baoji, 『Bodhisattva Zhenbao asked again: 『How can a Bodhisattva adorn and purify the Bodhimanda and sit under the Bodhi tree?』 The Ruin-World Tathagata told Zhenbao, 『By non-negligence, one adorns and purifies the Bodhimanda and sits under the Bodhi tree.』 Bodhisattva Zhenbao asked again, 『What is non-negligence?』 The Buddha replied, 『To uphold the scriptures.』 Bodhisattva Zhenbao asked again

：『何謂奉行經典？』告曰：『言行相應是無放逸，又無放逸不自馳騁，修于無量大德之鎧，不與陰合越於五陰；佈施無量，不可盡故；持戒無量，為未學故；忍辱無量，堪眾苦故；精進無量，正士業故；禪定無量，無退落故；智慧無量，無掛礙故；慈心無量，開化眾生不可限故；悲哀無量，愍傷眾生濟匱乏故；行喜無量，以法歡悅眾生之故；行護無量，救濟將養群生之故；生死無量，長育一切佛道法故；化無量人，安彼我故；正法無量，將順隨時堅精進故；德慧無量，執權方便等應時故；奉無量佛，具足慧故；求無量聞，智卓然故。心入無量，睹見眾生志性行故；節德無量，志存閑靜有限之故；閑居無量，將順心故；寂默無量，所察廣普速疾具成諸通慧故。』

「佛告珍寶：『是無放逸所當遵法，菩薩行此無放逸者，嚴凈道場坐于佛樹則其義也。又族姓子！其無放逸諸道品法所立之本，致無放逸聖慧之原。逮堅要法，以無放逸積累德本。能不放逸，未曾忘失往古久遠所聽聞法，普能執懷一切經典，消化塵勞無量陰蓋。于諸道義無所掛礙。無放逸者，則能燒盡曠野積聚愚癡之冥，悉能將護一切經法，滅除眾相抑制諸根。無放逸者，退舍邪徑奉行眾善，力勢超殊具足十力，力如虛空而無等雙。無放逸者，得無所畏

【現代漢語翻譯】現代漢語譯本：『什麼是奉行經典？』回答說：『言行一致就是不放逸，而且不放逸就不會放縱自己，修習無量大德的鎧甲，不與五陰（色、受、想、行、識）相合，超越五陰；佈施無量，因為不可窮盡；持戒無量，爲了那些尚未學習的人；忍辱無量，因為能承受各種痛苦；精進無量，是正士的行業；禪定無量，因為不會退轉；智慧無量，因為沒有障礙；慈心無量，爲了開化無量眾生；悲哀無量，憐憫傷痛眾生，救濟他們的匱乏；行喜無量，用佛法使眾生歡喜；行護無量，救濟和養護一切眾生；生死無量，爲了長養一切佛道之法；教化無量的人，使他們安穩；正法無量，爲了順應時機，堅定精進；德慧無量，執掌權宜之計，適時應變；奉事無量佛，具足智慧；求無量聞，智慧卓越；心入無量，觀察眾生的志向和行為；節制德行無量，因為志在清靜有限；閑居無量，爲了順應心意；寂默無量，因為所觀察的廣闊普遍，迅速成就各種神通智慧。』佛告訴珍寶：『這就是不放逸所應當遵循的法，菩薩修行這種不放逸，莊嚴清凈道場，坐在菩提樹下，就是這個意思。還有，善男子！不放逸是各種道品法所建立的根本，是獲得不放逸聖慧的根源。達到堅固的法，用不放逸積累功德根本。能夠不放逸，就不會忘記過去很久所聽聞的法，普遍能夠執持一切經典，消化塵勞無量的陰蓋。對於各種道義沒有障礙。不放逸的人，能夠燒盡曠野中積聚的愚癡黑暗，能夠守護一切經法，滅除各種表象，抑制各種感官。不放逸的人，會捨棄邪路，奉行各種善行，力量超凡，具足十力，力量如同虛空，無與倫比。不放逸的人，會獲得無所畏懼。』

【English Translation】 English version: 『What is meant by practicing the scriptures?』 It is said: 『Corresponding words and actions is non-negligence, and non-negligence does not indulge oneself, cultivating the armor of immeasurable great virtues, not uniting with the five skandhas (form, feeling, perception, mental formations, consciousness), transcending the five skandhas; giving immeasurably, because it is inexhaustible; upholding precepts immeasurably, for those who have not yet learned; enduring humiliation immeasurably, because one can bear all suffering; striving immeasurably, because it is the work of a righteous person; practicing meditation immeasurably, because there is no falling back; having wisdom immeasurably, because there are no hindrances; having loving-kindness immeasurably, to enlighten countless beings; having compassion immeasurably, to pity and relieve the suffering of beings; practicing joy immeasurably, to make beings happy with the Dharma; practicing protection immeasurably, to save and nurture all beings; having immeasurable births and deaths, to nurture all the paths of Buddhahood; transforming immeasurable people, to bring peace to them and others; having immeasurable right Dharma, to follow the times and be steadfast in diligence; having immeasurable virtue and wisdom, to hold the power of expedient means and respond to the times; serving immeasurable Buddhas, to be complete in wisdom; seeking immeasurable learning, to have outstanding wisdom; the mind entering the immeasurable, to observe the aspirations and actions of beings; restraining virtue immeasurably, because the aspiration is for limited tranquility; dwelling in seclusion immeasurably, to follow the mind; being silent immeasurably, because what is observed is vast and universal, quickly achieving all supernatural powers and wisdom.』 The Buddha told Precious Jewel: 『This is the Dharma that should be followed by non-negligence. When a Bodhisattva practices this non-negligence, they adorn and purify the Bodhimanda (place of enlightenment) and sit under the Bodhi tree, which is the meaning of it. Furthermore, son of a good family! Non-negligence is the foundation upon which all the factors of the path are established, and it is the source of the sacred wisdom of non-negligence. Reaching the firm Dharma, one accumulates the roots of virtue through non-negligence. Being able to be non-negligent, one will not forget the Dharma that was heard long ago, and will be able to uphold all the scriptures, digesting the immeasurable coverings of defilements. There will be no hindrances to the various meanings of the path. A non-negligent person can burn away the darkness of ignorance accumulated in the wilderness, can protect all the scriptures, eliminate all appearances, and restrain all the senses. A non-negligent person will abandon the wrong paths, practice all good deeds, have extraordinary power, be complete in the ten powers, and have power like the void, unparalleled. A non-negligent person will attain fearlessness.』

具足成就一切佛法，歸其原頂。無放逸者，便能獲致佛諸通慧。』」

佛告族姓子：「彼佛說此無放逸時，萬二千菩薩逮得無所從生法忍。于族姓子所憶云何？時珍寶菩薩豈異人乎？莫作是觀。所以者何？則汝身是。由斯緣故，當作此觀，若使菩薩無放逸者，乃為應宜嚴凈道場坐佛樹下入如來道不可限量。」

佛復告寶髻菩薩：「所謂菩薩開化眾生，若菩薩行清凈者，見眾生行心懷善惡，便能開化無量難限不可思議眾生之類，各使奉行無極之法。其菩薩者志性調柔入于審詳，自在開化幾何人民。彼族姓子！人根不同所見各異，是故菩薩隨時示現而誘進之。或能有人堅正禁戒乃成開化，或從毀戒因得受教，或以衣物往來交接緣受道化，或以柔軟，或以粗獷，或懷毒心，或以恐怖，或以苦惱，或以安隱而受開化。或在言語，或從得勝，或從因生，或從志性，或從逼惱，或從順意，或從所有，或從無所有，或從興盛，或從所受，或無所受，或從財業治生，或從靜然無所易取，或從貪慕求妙顏容，或從惡色，或從色聲香味細滑之法而致開化。或從瞋罵臭氣惡味粗堅穢法而得開解。或從共居宿止受化，或從往來數數相見，或從聞佛法聖眾，或從歡喜，或從憂戚，或從無我，或從寂音，或從佈施持戒忍辱精進一心智慧

【現代漢語翻譯】『圓滿成就一切佛法，迴歸其根本。不放逸的人，便能獲得佛陀的各種神通智慧。』佛告訴族姓子：『當佛陀宣說不放逸時，有一萬二千位菩薩證得無生法忍（對一切事物不生不滅的真理的領悟）。族姓子，你認為當時的珍寶菩薩是其他人嗎？不要這樣認為。為什麼呢？因為他就是你。因此，應當這樣看待，如果菩薩不放逸，就應該莊嚴道場，坐在菩提樹下，進入如來之道，這是不可避免的。』佛又告訴寶髻菩薩：『所謂菩薩開化眾生，如果菩薩行為清凈，看到眾生行為心懷善惡，便能開化無量無邊不可思議的眾生，使他們各自奉行無上的佛法。這樣的菩薩，心性調柔，深入思考，自在地開化多少人民。族姓子！人們的根性不同，所見各異，所以菩薩隨時示現不同的形象來引導他們。有些人通過堅守戒律而得到開化，有些人從毀犯戒律而接受教誨，有些人通過衣物往來交接而接受教化，有些人通過柔軟的方式，有些人通過粗獷的方式，有些人通過懷有毒害之心，有些人通過恐懼，有些人通過苦惱，有些人通過安穩而接受開化。有些人通過言語，有些人通過勝利，有些人通過因緣，有些人通過志向，有些人通過逼迫，有些人通過順從，有些人通過擁有，有些人通過一無所有，有些人通過興盛，有些人通過所接受的，有些人通過無所接受的，有些人通過財物經營，有些人通過安靜無為，有些人通過貪求美貌，有些人通過醜陋的容貌，有些人通過色聲香味細滑的感官享受而得到開化。有些人通過嗔罵、臭氣、惡味、粗糙污穢的事物而得到開解。有些人通過共同居住而受教化，有些人通過頻繁往來相見而受教化，有些人通過聽聞佛法和聖眾而受教化，有些人通過歡喜，有些人通過憂愁，有些人通過無我，有些人通過寂靜的聲音，有些人通過佈施、持戒、忍辱、精進、一心、智慧而得到開化。』

【English Translation】 'Perfectly accomplishing all Buddha-dharmas, returning to their origin. Those who are not negligent will be able to attain all the wisdom and supernatural powers of the Buddhas.' The Buddha told the clansman: 'When that Buddha spoke of non-negligence, twelve thousand Bodhisattvas attained the forbearance of the non-origination of dharmas (the realization of the truth that all things are neither created nor destroyed). Clansman, what do you think? Was the Bodhisattva Precious Treasure at that time someone else? Do not think so. Why? Because he is you. Therefore, you should view it this way: if a Bodhisattva is not negligent, then it is inevitable that he will adorn the Bodhimanda, sit under the Bodhi tree, and enter the path of the Tathagata.' The Buddha further told Bodhisattva Precious Crest: 'The so-called Bodhisattva who enlightens sentient beings, if the Bodhisattva practices purity, upon seeing sentient beings acting with good and evil intentions, will be able to enlighten immeasurable, limitless, and inconceivable sentient beings, causing each of them to practice the supreme Dharma. Such a Bodhisattva, with a gentle and harmonious nature, deeply contemplates, and freely enlightens countless people. Clansman! People's roots are different, and their views vary, therefore, Bodhisattvas manifest different forms at different times to guide them. Some are enlightened through upholding precepts, some receive teachings from breaking precepts, some are taught through the exchange of clothing, some through gentle means, some through harsh means, some through harboring poisonous intentions, some through fear, some through suffering, some through peace and comfort. Some are enlightened through speech, some through victory, some through causes and conditions, some through aspirations, some through coercion, some through compliance, some through possessions, some through having nothing, some through prosperity, some through what is received, some through what is not received, some through managing wealth, some through quiet non-action, some through craving beauty, some through ugly appearances, some through the subtle pleasures of sight, sound, smell, taste, and touch. Some are enlightened through scolding, foul odors, bad tastes, rough and impure things. Some are taught through living together, some through frequent visits, some through hearing the Buddha's teachings and the Sangha, some through joy, some through sorrow, some through non-self, some through silent sounds, some through generosity, moral conduct, patience, diligence, concentration, and wisdom.'

之音而受開化。或從眾生有為之惱，或從聽聞天上世間所遭安隱而受開化。或聽聲聞所說乘教或緣覺乘，或聞大乘而受開化。或從常喜不以憂惱，或從愁戚不因欣豫，或從貨利，或從踴躍不見愛敬，或從得利，或因衰耗，或復有人而從四恩因而開化。或從內業，或從外業，或從眼耳鼻口身體手足而受開化。或以娛樂歌戲，或以花香而受開化。或從其身專遭苦患，或從常樂而受開化。或從其心得靜方便，或從化作比丘形像，或復變現比丘尼、優婆塞、優婆夷像而受開化。或復現作佛像容貌而開化之。或如釋梵轉輪聖王像貌而開化之。」

佛告族姓子：「若使不現若干種變，觀其性行行其心念而開化者，不能度之。當曉了知眾生性行，應病與藥所度乃廣，設令菩薩行度無極，則能奉受佛道品法，亦能明瞭神通之慧，然後寂然開化眾生。

「菩薩有四事法，開化眾生。何謂為四？一曰不厭終始之患導示未及，二曰不貪安己愿安一切，三曰常以時宜宣示道教，四曰分別眾類心性所行；是為四。復有四：一曰所說柔和言辭可敬，二曰奉戒清凈猶如日明，三曰顏色常悅未曾懷恨，四曰常懷慈心。復有四：一曰心不懷害，二曰志於大哀，三曰意多愍傷，四曰常調其心。復有四：一曰性行清凈，二曰無有諛諂，三曰精進堅

【現代漢語翻譯】現代漢語譯本通過聲音而受到開化。或者因為眾生有為的煩惱，或者因為聽到天上世間所遭遇的安穩而受到開化。或者聽聞聲聞（sravaka，指聽聞佛陀教誨而修行的人）所說的乘教，或者緣覺（pratyekabuddha，指不依賴他人教導而獨自悟道的人）乘，或者聽聞大乘（mahayana，佛教的一個主要流派，強調普度眾生）而受到開化。或者因為常常喜悅而不憂愁煩惱，或者因為憂愁悲慼而不欣喜快樂，或者因為貨物利益，或者因為歡欣踴躍而不見愛敬，或者因為得到利益，或者因為衰敗耗損，或者還有人因為四恩（父母恩、眾生恩、國土恩、三寶恩）而受到開化。或者因為內在的業力，或者因為外在的業力，或者因為眼、耳、鼻、口、身體、手、足而受到開化。或者因為娛樂歌舞，或者因為花香而受到開化。或者因為自身專門遭受苦難，或者因為常常快樂而受到開化。或者因為內心得到平靜方便，或者因為化作比丘（bhikkhu，佛教出家男眾）的形象，或者又變現比丘尼（bhikkhuni，佛教出家女眾）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）的形象而受到開化。或者又顯現佛像的容貌而開化他們。或者像釋梵（sakra，帝釋天）轉輪聖王（chakravartin，擁有統治世界的理想君主）的形象而開化他們。佛陀告訴族姓子：『如果不能顯現若干種變化，觀察他們的性情行為和內心所想而開化他們，就不能度化他們。應當明瞭眾生的性情行為，根據他們的病癥給予藥物，所度化的才能廣泛。如果菩薩的度化行為沒有窮盡，就能奉行佛道品法，也能明瞭神通的智慧，然後寂靜地開化眾生。』『菩薩有四種方法，開化眾生。哪四種呢？第一是不厭倦從開始到結束的苦難，引導那些尚未到達的人；第二是不貪圖自己安樂，希望一切眾生都安樂；第三是常常在適當的時候宣講佛法教義；第四是分別眾生的心性和行為。這就是四種。還有四種：第一是所說的話語柔和，令人尊敬；第二是奉持戒律清凈，如同太陽的光明；第三是臉色常常喜悅，從未懷恨；第四是常常懷有慈悲之心。還有四種：第一是心中不懷害意；第二是立志于大悲；第三是心中多有憐憫；第四是常常調伏自己的心。還有四種：第一是性情行為清凈；第二是沒有諂媚虛偽；第三是精進堅固。

【English Translation】 English version They are enlightened by sound. Or they are enlightened by the troubles of sentient beings' actions, or by hearing of the peace and security encountered in the heavens and the world. Or they are enlightened by hearing the teachings of the Sravaka (those who practice by listening to the Buddha's teachings) vehicle, or the Pratyekabuddha (those who attain enlightenment on their own) vehicle, or by hearing the Mahayana (a major branch of Buddhism emphasizing universal salvation) and being enlightened. Or they are enlightened by constant joy without sorrow, or by sorrow and grief without joy, or by material gain, or by rejoicing without seeing love and respect, or by gaining profit, or by decline and loss, or some are enlightened by the four kinds of kindness (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels). Or they are enlightened by inner karma, or by outer karma, or by the eyes, ears, nose, mouth, body, hands, and feet. Or they are enlightened by entertainment and song, or by the fragrance of flowers. Or they are enlightened by personally experiencing suffering, or by constant joy. Or they are enlightened by finding peace and convenience in their hearts, or by transforming into the form of a Bhikkhu (Buddhist monk), or by manifesting as a Bhikkhuni (Buddhist nun), Upasaka (male lay Buddhist), or Upasika (female lay Buddhist). Or they are enlightened by manifesting the appearance of a Buddha. Or they are enlightened by the appearance of Sakra (the ruler of the gods) or a Chakravartin (ideal universal ruler). The Buddha told the clansman, 'If one cannot manifest various transformations, observe their nature and actions, and understand their thoughts to enlighten them, one cannot liberate them. One should understand the nature and actions of sentient beings, and give them medicine according to their illness, so that the liberation will be widespread. If a Bodhisattva's actions of liberation are limitless, then they can uphold the Dharma of the Buddha's path, and also understand the wisdom of supernatural powers, and then quietly enlighten sentient beings.' 'A Bodhisattva has four methods to enlighten sentient beings. What are the four? First, not being weary of the suffering from beginning to end, guiding those who have not yet arrived; second, not being greedy for one's own peace, but wishing peace for all; third, always proclaiming the teachings of the Dharma at the appropriate time; fourth, distinguishing the minds and actions of different beings. These are the four. There are also four: first, speaking with gentle and respectful words; second, upholding the precepts purely, like the brightness of the sun; third, always having a joyful countenance, never harboring resentment; fourth, always having a compassionate heart. There are also four: first, not harboring harmful intentions; second, aspiring to great compassion; third, having much pity in the heart; fourth, always taming one's own mind. There are also four: first, having pure nature and actions; second, being without flattery and deceit; third, being diligent and steadfast.'

強，四曰忍于苦樂善惡。是為菩薩四法開化眾生，當作此觀，乃能堪任救濟一切。」

佛告族姓子：「往昔過去無央數劫，長遠無量不可思議，爾時有佛，名離垢光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰寂然，劫名愛敬。寂然世界豐樂安隱，五穀平賤快樂難量，天人孳盛。離垢光佛其聲聞眾九十六億，菩薩八萬四千。其佛壽三十三萬六千歲。時有梵志為大國王，王有太子名曰業首，端正姝好見者無厭。厥年十六，惑于顏貌迷於豪貴荒亂自大，不肯往詣離垢光佛，不修恭敬稽首為禮。佛心念言：『太子業首云何忽失無上正真道意勸助德本，不識宿本而計吾我，荒迷容色財業豪貴，及懷自大不數詣佛。既來至此不肯歸命，違失禮節。設為慇勤宣其本行者，必識宿命，數詣如來稽首受教。』於時離垢光如來皆悉請會八萬四千菩薩，使行法籌，誰能堪任詣太子業首所八萬四千歲教化說法者，而不患厭一切苦惱所見逼迫。雖往教彼不見接待，座席言談但得罵詈毀辱誹謗耳？」

佛告族姓子：「時雖行此籌，八萬四千諸菩薩中無一菩薩肯受法籌。時彼會中有一菩薩名極妙精進，即從坐起，偏露右肩長跪叉手，前白佛言：『我能堪任八萬四千歲往來太子業首數數

【現代漢語翻譯】強大，四是忍受苦樂善惡。這就是菩薩用四種方法開化眾生，應當這樣觀察，才能勝任救濟一切眾生。佛告訴族姓子：『在過去無央數劫，長遠無量不可思議的時間裡，那時有一尊佛，名為離垢光如來（離垢光：佛名，意為遠離塵垢，光明照耀），至真（至真：佛的稱號，意為達到真理的極致），等正覺（等正覺：佛的稱號，意為平等覺悟一切真理），明行成為（明行成為：佛的稱號，意為智慧和行為都圓滿成就），善逝（善逝：佛的稱號，意為善於到達涅槃），世間解（世間解：佛的稱號，意爲了解世間一切），無上士（無上士：佛的稱號，意為無與倫比的導師），道法御（道法御：佛的稱號，意為引導眾生走向正道），天人師（天人師：佛的稱號，意為天人和人類的導師），號佛、世尊（世尊：佛的稱號，意為世間最受尊敬的人）。世界名為寂然（寂然：世界名，意為寂靜安寧），劫名為愛敬（愛敬：劫名，意為充滿愛和尊敬）。寂然世界豐饒安樂，五穀價格低廉，快樂難以衡量，天人和人類繁盛。離垢光佛的聲聞弟子有九十六億，菩薩有八萬四千。佛的壽命有三十三萬六千歲。當時有一位婆羅門是大國王，國王有一個太子名叫業首（業首：人名，意為業力的首領），相貌端正美好，見到他的人沒有不喜歡的。他十六歲時，被自己的容貌所迷惑，沉迷於豪門貴族的奢華生活，放縱自大，不肯去拜見離垢光佛，不修恭敬禮節。佛心想：『太子業首為什麼忽然失去了無上正真道的心意，不肯修習功德根本，不認識自己的宿世因緣而執著于自我，沉迷於容貌、財富和豪門貴族的奢華生活，並且自大而不去拜見佛。即使來到這裡也不肯歸命，違背了禮節。如果我慇勤地向他宣說他過去的修行，他必定會認識自己的宿命，多次來拜見如來，接受教誨。』當時，離垢光如來召集了八萬四千位菩薩，讓他們擲法籌，看誰能勝任前往太子業首那裡，用八萬四千年的時間教化說法，而不厭倦一切苦惱的逼迫。即使前往教化他，也不被接待，座席言談只能得到謾罵、毀辱和誹謗嗎？』佛告訴族姓子：『當時雖然擲了法籌，八萬四千位菩薩中沒有一位菩薩肯接受法籌。當時，會中有一位菩薩名叫極妙精進（極妙精進：菩薩名，意為精進修行達到極致），他立即從座位上站起來，袒露右肩，長跪合掌，向前對佛說：『我能勝任用八萬四千年的時間多次往來太子業首那裡，'

【English Translation】 Strong, the fourth is to endure suffering, pleasure, good and evil. These are the four methods by which Bodhisattvas enlighten sentient beings. One should contemplate in this way to be capable of saving all beings. The Buddha told the clansman: 'In the past, countless eons ago, for a long, immeasurable, and inconceivable time, there was a Buddha named L垢光 Tathagata (L垢光: Buddha's name, meaning 'Light of Purity'), the Truly Enlightened One, the Perfectly Enlightened One, the One of Perfect Conduct and Understanding, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of the Law, the Teacher of Gods and Humans, called Buddha, the World Honored One. The world was called Serene (Serene: World's name, meaning 'peaceful and quiet'), and the eon was called Love and Respect (Love and Respect: Eon's name, meaning 'full of love and respect'). The Serene world was prosperous and peaceful, the five grains were cheap, happiness was immeasurable, and gods and humans flourished. The Buddha L垢光 had ninety-six billion Shravaka disciples and eighty-four thousand Bodhisattvas. The Buddha's lifespan was three hundred and thirty-six thousand years. At that time, there was a Brahmin who was a great king, and the king had a prince named Yeshou (Yeshou: Person's name, meaning 'leader of karma'), who was handsome and beautiful, and those who saw him were never tired of looking at him. When he was sixteen years old, he was deluded by his appearance, indulged in the luxury of the noble families, became arrogant and self-indulgent, and refused to go to see the Buddha L垢光, and did not practice respectful etiquette. The Buddha thought: 'Why has Prince Yeshou suddenly lost the intention of the unsurpassed true path, and is unwilling to cultivate the root of merit, not recognizing his past lives and clinging to self, indulging in appearance, wealth, and the luxury of noble families, and being arrogant and not going to see the Buddha. Even if he comes here, he is unwilling to take refuge, violating the etiquette. If I diligently explain his past practices to him, he will surely recognize his past lives, and come to see the Tathagata many times, and receive teachings.' At that time, the Tathagata L垢光 summoned eighty-four thousand Bodhisattvas, and had them cast lots to see who could be capable of going to Prince Yeshou, and spending eighty-four thousand years teaching and preaching, without being tired of the oppression of all suffering. Even if they go to teach him, they will not be received, and in their conversations, they will only receive scolding, insults, and slander?' The Buddha told the clansman: 'Although the lots were cast at that time, none of the eighty-four thousand Bodhisattvas was willing to accept the lot. At that time, there was a Bodhisattva in the assembly named Extremely Wonderful Diligence (Extremely Wonderful Diligence: Bodhisattva's name, meaning 'diligence in practice reaching the extreme'), who immediately rose from his seat, bared his right shoulder, knelt down with his palms together, and said to the Buddha: 'I am capable of going to Prince Yeshou many times for eighty-four thousand years,'

相見，舍一切安皆忍眾苦，雖遭諸厄不以為患。』極妙精進適發此言，三千大千世界應時六反震動，百千天人住于虛空舉聲嘆曰：『善哉善哉。無極精進被弘誓鎧。』於時極妙精進菩薩往詣業首太子門前而住。太子方見，罵詈毀辱瞋恚誹謗，言語衝口無有其限，撮土坌之、瓦石打之、刀杖加之。於時菩薩被辱如是，不懷瞋恚、不以為恨亦不悔還，遂堅其心被精進鎧，智力益增興發大哀而愍傷之。如是千歲，乃得自前入第一門。從所苦困輕毀之難，不以患厭至於萬歲，轉復進至王宮第一之庭。又二萬歲至第二庭。如是之比，八萬四千歲至第七庭。七日七夜，太子業首時復見之，尋便質問：『比丘何來，詣此所求？』菩薩答曰：『故來相詣，相稱名勛。』於時太子心自念言：『怪未曾有。今此比丘戒德難量無能逮者，被諸毀辱未曾懈恥。』極妙精進歡悅業首，尋說頌曰：

「『太子吾今無所求，　　不用飲食及衣服，　　宜當顯發無怖心，　　吾以法來故至此。　　人中尊號離垢光，　　大聖現世多所益，　　講說經法除苦患，　　若有人聞逮甘露。　　諸佛興出甚難值，　　無數千劫難可遇，　　執御眾人令受法，　　則為世間之炬曜。　　反以欲得而放逸，　　貪于財色自娛樂，　　迷荒豪貴及王位

【現代漢語翻譯】現代漢語譯本『（爲了）相見，捨棄一切安樂，忍受所有痛苦，即使遭遇各種災難也不以為患。』極妙精進（菩薩名）剛發出此言，三千大千世界應時六次震動，成百上千的天人住在虛空中，舉聲讚歎道：『善哉善哉。無極精進（菩薩名）披上了弘誓的鎧甲。』當時，極妙精進菩薩前往業首（太子名）太子的門前站立。太子剛一見到他，就謾罵、詆譭、嗔怒、誹謗，言語衝口而出，沒有止境，用土塊投擲他、用瓦石擊打他、用刀杖加害他。當時，菩薩遭受如此侮辱，不懷嗔恨、不以為怨恨，也不後悔退縮，於是堅定他的心，披上精進的鎧甲，智慧力量更加增長，生起大悲心而憐憫他。就這樣過了千年，才得以從門前進入第一道門。從所受的困苦和輕蔑的磨難，不以為患，不感到厭倦，直到萬年，又進一步到達王宮的第一庭院。又過了兩萬年到達第二庭院。像這樣，經過八萬四千年到達第七庭院。七天七夜，太子業首時常看到他，隨即就質問道：『比丘從哪裡來，到這裡來求什麼？』菩薩回答說：『特意前來相見，（爲了）稱揚你的名聲和功勛。』當時，太子心中自念道：『真是怪事，前所未有。現在這個比丘的戒德難以衡量，沒有人能趕得上，遭受各種毀辱卻從未懈怠羞愧。』極妙精進（菩薩名）使業首（太子名）感到歡喜，隨即說頌道：『太子，我今天沒有什麼所求，不需要飲食和衣服，應當顯發無所畏懼的心，我是爲了佛法而來這裡。人中尊號，離垢光（佛的稱號），大聖（佛的稱號）現世，多有利益，講說經法，消除苦患，如果有人聽聞，就能獲得甘露（佛法）。諸佛出現世間，非常難得，無數千劫都難以遇到，執掌引導眾人，令他們接受佛法，就如同世間的火炬和光芒。反而因為貪求慾望而放縱自己，貪戀錢財美色，自我娛樂，迷戀荒唐的豪貴和王位』

【English Translation】 English version 'To meet, abandoning all comforts, enduring all sufferings, not regarding any calamities as a problem.' As soon as Extremely Wonderful Diligence (Bodhisattva's name) spoke these words, the three thousand great thousand worlds shook six times, and hundreds of thousands of heavenly beings dwelt in the void, exclaiming: 'Excellent, excellent. Boundless Diligence (Bodhisattva's name) has donned the armor of great vows.' At that time, Bodhisattva Extremely Wonderful Diligence went to the gate of Prince Karma Head (Prince's name) and stood there. As soon as the prince saw him, he cursed, slandered, became angry, and defamed him, his words pouring out without end, throwing clods of earth at him, striking him with tiles and stones, and attacking him with swords and sticks. At that time, the Bodhisattva endured such insults, without harboring anger, without resentment, and without regret or retreat. Thus, he strengthened his mind, donned the armor of diligence, and his wisdom and power increased, giving rise to great compassion and pity for him. In this way, after a thousand years, he was able to enter the first gate from the front. From the hardships and contemptuous trials he suffered, he did not regard them as a problem, nor did he feel weary, and after ten thousand years, he further advanced to the first courtyard of the palace. After another twenty thousand years, he reached the second courtyard. In this way, after eighty-four thousand years, he reached the seventh courtyard. For seven days and seven nights, Prince Karma Head often saw him, and then questioned him: 'Where do you come from, Bhikshu, and what do you seek here?' The Bodhisattva replied: 'I have come specifically to meet you, to praise your name and merits.' At that time, the prince thought to himself: 'This is a strange and unprecedented event. The precepts and virtues of this Bhikshu are immeasurable, and no one can match him. He has endured all kinds of insults and has never been negligent or ashamed.' Extremely Wonderful Diligence (Bodhisattva's name) pleased Karma Head (Prince's name), and then spoke in verse: 'Prince, today I seek nothing, I need neither food nor clothing, you should reveal a fearless heart, I have come here for the Dharma. The honored one among men, the Light of Purity (Buddha's title), the Great Sage (Buddha's title) appears in the world, bringing much benefit, expounding the scriptures, eliminating suffering, and if anyone hears them, they will attain the nectar (Dharma). The Buddhas appearing in the world are very rare, difficult to encounter in countless kalpas, guiding and leading people, causing them to accept the Dharma, they are like torches and lights in the world. Instead, because of greed for desires, they indulge themselves, coveting wealth and beauty, entertaining themselves, and being infatuated with absurd extravagance and royal positions.'

，　　不肯往詣見法王。　　財業無常命難保，　　佛說人壽如朝露，　　太子自察亦常然，　　云何聞佛復放逸？　　仁者以曾志佛道，　　召請眾生欲度脫，　　於今何因為欲使，　　放逸安可度眾生？　　吾且欲還詣最勝，　　當降伏心滅塵欲，　　仁興精進愍一切，　　將無後恨懷憂惱。』　　時國王子聞斯頌，　　即自下意發恭敬，　　禮極精進稽首足：　　『吾今自悔辱仁罪，　　我當棄捨一切士，　　不慕豪貴貪國土，　　吾當往至安住所，　　棄捐瑕穢求見益。』　　即與一億八萬人，　　各執眾花擎諸香，　　俱往詣于最勝所，　　見離垢光人中上。　　已皆悉到安住所，　　前稽首足而供養，　　退在一面住佛邊。　　於時太子說此言：　『極妙精進是我師，　　心不患厭和顏勸，　　此之恩德無以加，　　如是供養不足報。　　歸悔首過救護世，　　違失法王之教命，　　我今都悉自歸誠，　　愿佛納受所首情。　　於是發意悉求佛，　　用一切故興愍傷，　　不復造邪為放逸，　　今我立德成佛道。』　　爾時太子棄榮位，　　與人一億八萬四，　　于最勝所作沙門，　　發意志求于佛道。　　時佛知其所志願，　　為說最上佛道業，　

【現代漢語翻譯】現代漢語譯本不肯前去拜見法王（Dharmaraja，佛的稱號）。財富和事業都是無常的，生命難以保全，佛陀說人的壽命如同朝露一般短暫。太子您自己也應該明白這個道理，為什麼聽聞佛法后反而更加放縱自己呢？您曾經立志追求佛道，召請眾生想要度脫他們，如今為何反而被慾望驅使，如此放縱又怎能度化眾生呢？我將要返回去拜見最勝者（佛陀），應當降伏自己的心，滅除塵世的慾望。您應該精進修行，憐憫一切眾生，不要等到將來後悔，徒增憂愁煩惱。當時，國王的王子聽了這番話，立刻放下傲慢，心生恭敬。他極其虔誠地禮拜，頭頂禮佛足，說道：『我今天向您懺悔，我犯下了輕慢您的罪過。我應當捨棄一切侍從，不再羨慕榮華富貴，貪戀國土。我應當前往安住之處（佛陀所在的地方），捨棄自身的污穢，尋求真正的利益。』於是，他帶著一億八萬人，各自拿著鮮花，捧著香，一同前往最勝者（佛陀）所在的地方，去見那位清凈無垢、人中至尊的佛陀。他們都到達了安住之處，上前頂禮佛足，供養佛陀，然後退到一旁，站在佛陀身邊。這時，太子說道：『您是我的老師，您以極妙的精進教導我，您總是和顏悅色地勸導我，從不厭倦。您的恩德無以復加，這樣的供養也難以報答您的恩情。我懺悔自己的過錯，請求您救護世間，我違背了法王（Dharmaraja，佛的稱號）的教誨。我今天真心誠意地歸順您，希望佛陀能夠接受我的懺悔。我發願要追求佛道，爲了利益一切眾生而生起慈悲之心。我不再造作邪惡，不再放縱自己，現在我立志修行，成就佛道。』當時，太子捨棄了榮華富貴的地位，與一億八萬四千人一起，在最勝者（佛陀）那裡出家為沙門（Sramana，佛教出家修行者），發願立志追求佛道。當時，佛陀知道他們的願望，就為他們宣說了最上乘的佛道修行之法。

【English Translation】 English version Refusing to go and see the Dharmaraja (the Dharma King, a title for the Buddha). Wealth and possessions are impermanent, and life is hard to preserve. The Buddha said that human life is like morning dew. You, Prince, should also understand this. Why do you become more indulgent after hearing the Buddha's teachings? You once aspired to pursue the path of the Buddha, summoning sentient beings to liberate them. Why are you now driven by desires? How can you liberate sentient beings by being so indulgent? I shall return to see the Most Excellent One (the Buddha), and I should subdue my mind and extinguish worldly desires. You should practice diligently, have compassion for all beings, and do not wait until later to regret and be filled with sorrow and distress. At that time, the prince of the kingdom, upon hearing these words, immediately humbled himself and developed reverence. He bowed down with utmost sincerity, prostrating at the Buddha's feet, and said: 'Today, I repent to you, I have committed the sin of disrespecting you. I should abandon all attendants, no longer envy wealth and honor, nor covet the land. I should go to the place of peace (where the Buddha is), abandon my own impurities, and seek true benefit.' Then, he, along with one hundred and eight million people, each holding flowers and carrying incense, went together to the place of the Most Excellent One (the Buddha), to see the pure and immaculate, the supreme among men. They all arrived at the place of peace, bowed down at the Buddha's feet, made offerings to the Buddha, and then retreated to one side, standing by the Buddha. At this time, the prince said: 'You are my teacher, you teach me with the most excellent diligence, you always advise me with a kind face, never weary. Your kindness is immeasurable, and such offerings are not enough to repay your kindness. I repent my mistakes, I ask you to protect the world, I have disobeyed the teachings of the Dharmaraja (the Dharma King, a title for the Buddha). Today, I sincerely surrender to you, I hope the Buddha can accept my repentance. I vow to pursue the path of the Buddha, and to generate compassion for the benefit of all sentient beings. I will no longer create evil, nor indulge myself, now I am determined to practice and achieve Buddhahood.' At that time, the prince abandoned his position of wealth and honor, and together with one hundred and eight million and four thousand people, became a Sramana (Buddhist renunciate) at the place of the Most Excellent One (the Buddha), vowing to pursue the path of the Buddha. At that time, the Buddha knew their aspirations, and then explained to them the supreme path of Buddhist practice.

諸聞凈法逮柔順，　　諸高士住無我法。」

佛告寶髻菩薩：「欲知爾時極妙精進，我身是。太子業首，彌勒是。族姓子！過去菩薩開化眾生不以懈倦，威德巍巍無量如此，所學日深精進無侶。是故菩薩欲度眾生，當念修學如彼往世極妙精進菩薩之德。」

佛告族姓子：「菩薩有四業而得自在，以此四業攝取諸佛道法。何謂為四？一曰超越諸魔靡不歸伏，二曰念凈佛土令修凈教，三曰嚴身口意順開士本，四曰合集一切諸佛道品；是為四法自在之業。復有四事為菩薩業。何謂為四？一曰其慧曉了所入志性，二曰普見眾生根原所歸，三曰分別一切諸趣所由應病與藥，四曰明識一切徑路所行令得寂寞不懷瞋恚；是為四事菩薩所行自在道業。」

於是寶髻菩薩，從無數劫殖于難限百千德本髻中明月珠，其價當此三千佛土，以奉如來，口宣此言：「以頂上寶貢獻如來，因是德本，致無能睹其頂相者，逮成諸佛不可思議聖慧之頂。」

佛即時笑，五色光明從其口出，照無央數諸佛國土，尋即來還繞佛三匝，忽沒頂上。於是會中有菩薩名曰捷辯，從坐而起，偏露右肩長跪叉手，讚歎世尊，以頌問曰：

「最尊無等倫，　　超世俗之上，　無垢以離穢，　　三界稱其德。　其慈無儔匹，　　超越須彌

【現代漢語翻譯】現代漢語譯本『那些聽聞清凈佛法而獲得柔順心的，那些高尚的人安住于無我之法。』

佛陀告訴寶髻菩薩：『想要知道那時最極美妙的精進，我的身體就是。太子業首（指釋迦牟尼佛的前世），彌勒（未來佛）就是。族姓子！過去的菩薩開化眾生不曾懈怠，威德巍峨無量無邊，所學日益精深，精進無人能比。因此，菩薩想要度化眾生，應當想著修學像他們那樣往昔最極美妙精進的菩薩的德行。』

佛陀告訴族姓子：『菩薩有四種行為可以獲得自在，憑藉這四種行為攝取諸佛的道法。哪四種呢？第一是超越一切魔障，使他們都歸順降伏；第二是心念清凈的佛土，使眾生修習清凈的教法；第三是莊嚴身口意，順應菩薩的根本；第四是彙集一切諸佛的道品；這就是四種自在的行為。還有四件事是菩薩的修行。哪四件呢？第一是他的智慧明瞭所入的志向和本性；第二是普遍看到眾生的根源和歸宿；第三是分別一切眾生所處的境地，根據他們的病癥給予相應的藥物；第四是明瞭認識一切道路所通往的寂靜之處，使眾生不懷嗔恨；這就是四件菩薩所修行的自在道業。』

這時，寶髻菩薩，從無數劫以來積累了難以計量的百千功德根本，他頭頂上的明月珠，其價值相當於三千佛土，用來供奉如來，口中說道：『用我頭頂上的寶珠供奉如來，因為這個功德根本，使我能達到沒有人能看到我的頂相，最終成就諸佛不可思議的聖慧之頂。』

佛陀即時微笑，五色光明從他的口中發出，照耀無數的佛國，隨即返回來圍繞佛陀三圈，忽然消失在佛陀的頭頂上。這時，會中有一位菩薩名叫捷辯，從座位上站起來，袒露右肩，長跪合掌，讚歎世尊，用偈頌問道：

『最尊貴無比的您，超越世俗之上，清凈無垢，遠離污穢，三界都稱頌您的德行。您的慈悲無與倫比，超越須彌山。

【English Translation】 English version 'Those who hear the pure Dharma and attain gentleness, those noble ones abide in the Dharma of no-self.'

The Buddha said to Bodhisattva Baoji: 'If you want to know the most wonderful diligence at that time, it was my body. Prince Yeshou (referring to Shakyamuni Buddha's past life), Maitreya (the future Buddha) is. Son of a noble family! The past Bodhisattvas enlightened sentient beings without being lazy, their majestic virtue was immeasurable, their learning became deeper day by day, and their diligence was unmatched. Therefore, if a Bodhisattva wants to liberate sentient beings, he should think of cultivating and learning like those past Bodhisattvas of the most wonderful diligence.'

The Buddha said to the son of a noble family: 'Bodhisattvas have four actions by which they attain freedom, and by these four actions they gather the Dharma of all Buddhas. What are the four? First, they transcend all demons, causing them to submit and surrender; second, they keep in mind the pure Buddha-lands, causing sentient beings to cultivate the pure teachings; third, they adorn their body, speech, and mind, conforming to the nature of a Bodhisattva; fourth, they gather all the qualities of the path of all Buddhas; these are the four actions of freedom. There are also four things that are the practice of a Bodhisattva. What are the four? First, his wisdom understands the aspiration and nature he has entered; second, he universally sees the origins and destinations of sentient beings; third, he distinguishes the situations of all sentient beings, giving them the appropriate medicine according to their illnesses; fourth, he clearly recognizes the paths leading to tranquility, causing sentient beings not to harbor anger; these are the four actions of the Bodhisattva's path of freedom.'

At this time, Bodhisattva Baoji, having accumulated immeasurable hundreds of thousands of roots of merit from countless kalpas, offered his bright moon pearl on his head, which was worth three thousand Buddha-lands, to the Tathagata, and said: 'I offer this pearl on my head to the Tathagata, and because of this root of merit, I will attain the state where no one can see the top of my head, and ultimately achieve the inconceivable holy wisdom of the top of all Buddhas.'

The Buddha then smiled, and five-colored light came out of his mouth, illuminating countless Buddha-lands, and then returned and circled the Buddha three times, suddenly disappearing on the top of the Buddha's head. At this time, a Bodhisattva named Jiebian in the assembly stood up from his seat, bared his right shoulder, knelt down with his palms together, praised the World Honored One, and asked in verse:

'Most honored and unparalleled one, surpassing the mundane world, Pure and without defilement, far from impurities, the three realms praise your virtue. Your compassion is unmatched, surpassing Mount Sumeru.'

山，　今者何欣笑？　　愿慧為我說。　真諦戒調定，　　執性人敬言，　令我志趣安，　　善修快寂然。　天人尊在此，　　其志甚堅妙，　為以何感應，　　哀愍而今笑？　十方總勢強，　　光明福曜威，　勇師子壞冥，　　游眾無所畏。　三界無有侶，　　何能有殊者，　法宅為解說，　　何故而欣笑？　離垢性游安，　　顏色常和悅，　名德通虛空，　　馳逸不可限。　消除諸窈冥，　　光明靡不照，　安住唯為解，　　何故而欣笑？　修德心清凈，　　愿如金寶山，　常訓誨不及，　　世人普供養。　則為最良田，　　眾祐聖超世，　釋師子現要，　　所演如虛空。　諸天及人民，　　無與妙等者，　等心甚堅強，　　慚愧祥豐盛。　巍巍德百千，　　相如花茂盛，　最勝能仁笑，　　愿為發遣之。　其慧無掛礙，　　流佈於三世，　處若干身意，　　其心無所著。　一時悉曉了，　　如應當行化，　仁師子屬笑，　　其義為何義？　諸天住空中，　　意內懷悅豫，　地上諸人民，　　叉手而自歸。　能仁勝唯說，　　殊特甘露味，　諸天神人聞，　　消滅塵勞冥。」

佛告捷辯菩薩：「汝為豈見寶髻不乎？以此寶髻珠奉上如來，志願

【現代漢語翻譯】現代漢語譯本山啊，你今天為何如此歡笑？愿智慧能為我解說。你擁有真諦（satya）的戒律、調伏和禪定（dhyana），那些執著于自性（svabhava）的人都敬重你的言語。請使我的心志安穩，讓我能好好修行，迅速達到寂靜（nirvana）。天人和尊者都在這裡，他們的意志非常堅定和微妙。是什麼樣的感應，讓你如此哀憫而又歡笑？你十方總攝，勢力強大，光明、福德和威嚴顯赫。你如勇猛的獅子，摧毀黑暗，遊歷于眾生中無所畏懼。你在三界（trailokya）中沒有同伴，怎麼會有比你更殊勝的呢？請為我們解說這法宅（dharma-griha），你為何如此歡笑？你遠離垢染，本性安詳，容顏總是和悅。你的名聲和功德通達虛空，你的奔放不可限量。你消除一切幽暗，光明無處不照耀。你安住於此，只為解脫，為何如此歡笑？你修持德行，內心清凈，愿你如金寶山一般。你常常教誨我們，永不懈怠，世人都普遍供養你。你就是最良善的福田，眾生都蒙受你的庇佑，你超脫於世俗。釋迦獅子（Shakya-simha）顯現真諦，所演說的道理如虛空般廣大。諸天和人民，沒有誰能與你的微妙相等。你的平等心非常堅強，你的慚愧和吉祥都非常豐盛。你巍峨的功德有千百種，你的相好如花朵般茂盛。最殊勝的能仁（Muni）啊，你為何歡笑，愿你為我們解釋。你的智慧沒有障礙，流佈於過去、現在、未來三世（trikala）。你處於若干身意之中，你的心卻沒有任何執著。你一時之間全部明瞭，如應當那樣教化眾生。仁慈的獅子啊，你為何歡笑，這其中有什麼意義？諸天住在空中，內心充滿喜悅。地上的人民，合掌向你歸依。能仁（Muni）您所說的最殊勝，是特別的甘露妙味。諸天神人聽聞后，都消除了塵勞的黑暗。佛陀告訴捷辯菩薩（Kshipra-vadin Bodhisattva）：『你難道沒有看見寶髻（Ratna-sikha）嗎？用這寶髻珠奉獻給如來（Tathagata），發願』

【English Translation】 English version O mountain, why are you so joyful and laughing today? I wish wisdom would explain it to me. You possess the precepts, discipline, and meditation (dhyana) of the truth (satya), and those who cling to self-nature (svabhava) respect your words. Please make my mind stable, so that I can cultivate well and quickly attain tranquility (nirvana). The gods and the venerable ones are here, their wills are very firm and subtle. What kind of response is it that makes you so compassionate and yet laughing? You encompass all directions, your power is strong, your light, merit, and majesty are magnificent. You are like a brave lion, destroying darkness, and you roam among beings without fear. You have no companion in the three realms (trailokya), how can there be anyone more superior than you? Please explain to us this dharma-abode (dharma-griha), why are you laughing so joyfully? You are free from defilement, your nature is peaceful, and your countenance is always harmonious and joyful. Your fame and virtue pervade the void, your freedom is boundless. You eliminate all darkness, your light shines everywhere. You abide here, only for liberation, why are you laughing so joyfully? You cultivate virtue, your heart is pure, may you be like a mountain of gold and jewels. You always teach us, never slacking, and the world universally makes offerings to you. You are the most excellent field of merit, all beings receive your protection, and you transcend the mundane. Shakya-simha (Shakya Lion) reveals the truth, and the principles he expounds are as vast as the void. Gods and people, none can equal your subtlety. Your equanimity is very strong, your shame and auspiciousness are very abundant. Your majestic virtues are in the thousands, your marks and characteristics are as flourishing as flowers. Most supreme Muni (Sage), why are you laughing, please explain it to us. Your wisdom has no obstacles, it flows through the three times (trikala) of past, present, and future. You are in many bodies and minds, yet your heart has no attachments. You understand everything at once, and you teach beings as it should be. Benevolent lion, why are you laughing, what is the meaning of this? The gods dwell in the sky, their hearts filled with joy. The people on earth, with palms joined, take refuge in you. What you, Muni (Sage), say is most supreme, it is a special nectar of wonderful taste. When the gods and divine beings hear it, they eliminate the darkness of worldly afflictions. The Buddha said to Kshipra-vadin Bodhisattva: 『Have you not seen Ratna-sikha (Jewel Crest)? Offer this jewel crest to the Tathagata (Thus Gone One), and make a vow』

無上正真道意，則為供養佛之原慧。」

對曰：「唯然已見。世尊！」

佛言：「是族姓子寶髻菩薩！于恒河沙劫供養恒沙如來至真，常修梵行，開化無數眾生之類，立於三乘。過十阿僧祇劫當得作佛，號曰寶成如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界名離垢光，劫曰無垢。其離垢光世界七寶合成，咸出光明照於十方無量佛土。其光紫金，假使眾生值此光者，一切塵勞悉蒙消滅。其土豐樂，皆諸菩薩悉無所著，無有異學相發起者，普修道寶，以故如來名曰寶成。此諸菩薩皆得神通咸有辯才，其土諸天人民悉當淳淑遵平等覺，無有不及無智之名。其土亦無君主，唯以世尊為無上法王。諸天人民自然化生，無有女人無愛慾名。其土人民皆殖德本無無福者，諸根悉具，皆以相好莊嚴其身。爾時如來諸菩薩眾不可稱數。佛壽十四劫。初無異談，所說唯宣菩薩之慧諸度無極，辯才大哀淳一品教。是諸菩薩皆曾被訓，諸根明達，能以一句普入一切諸佛之道。如來為說總持言教，慈心如地。何謂總持言教？以一絕句普入諸章。何謂一句？謂妙聖句不可究盡道品之法。何謂無盡句？謂于佛道不可窮盡。何謂無盡？論于無者謂無盡句。已能入無普入文字，是為一句。一切

【現代漢語翻譯】現代漢語譯本：『無上正真道意』，就是供養佛陀的根本智慧。回答說：『是的，我們已經明白了，世尊！』佛說：『這位族姓子，寶髻菩薩（Bodhisattva Ratnakuta），在恒河沙數劫中供養了恒河沙數如來至真（Tathagata），常修清凈梵行，開化了無數眾生，使他們立於三乘（Triyana）。經過十阿僧祇劫（Asankhyeya kalpa）后，他將成佛，佛號為寶成如來（Tathagata Ratnasambhava）、至真、等正覺（Samyaksambuddha）、明行成為（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、道法御（Purushadamyasarathi）、天人師（Shasta devamanushyanam），號佛、世尊。他的世界名為離垢光（Vimalaprabha），劫名為無垢（Vimala）。離垢光世界由七寶合成，都發出光明照耀十方無量佛土。其光為紫金色，假使眾生遇到此光，一切塵勞煩惱都將消滅。那裡的國土豐饒安樂，都是諸菩薩，沒有執著，沒有其他學說的人來引發爭論，普遍修習道寶，因此如來名為寶成。這些菩薩都得到神通，都具有辯才，那裡的天人和人民都將淳樸善良，遵從平等覺悟，沒有愚昧無知的名號。那裡也沒有君主，只有世尊作為無上法王。天人和人民自然化生，沒有女人，沒有愛慾之名。那裡的人民都種下德本，沒有沒有福報的人，諸根完備，都以相好莊嚴其身。那時，如來的菩薩眾不可計數。佛的壽命為十四劫。最初沒有其他談論，所說的只是宣揚菩薩的智慧和諸度無極，辯才廣大，慈悲純一的教法。這些菩薩都曾被教導，諸根明達，能以一句普入一切諸佛之道。如來為他們宣說總持言教，慈心如地。什麼是總持言教？以一句絕句普入所有章節。什麼是一句？是指微妙聖句，不可窮盡的道品之法。什麼是無盡句？是指佛道不可窮盡。什麼是無盡？論及無，就是無盡句。已經能夠入無，普遍進入文字，這就是一句。一切』現代漢語譯本：(未完)

【English Translation】 English version: 'The meaning of the unsurpassed, true, and righteous path is the original wisdom that is offered to the Buddha.' They replied, 'Yes, we have already understood, World Honored One!' The Buddha said, 'This son of a noble family, Bodhisattva Ratnakuta, has made offerings to as many Tathagatas as there are sands in the Ganges River for as many kalpas as there are sands in the Ganges River. He has always practiced pure conduct, enlightened countless beings, and established them in the Three Vehicles (Triyana). After ten Asankhyeya kalpas, he will attain Buddhahood, and his Buddha name will be Tathagata Ratnasambhava, the Truly Enlightened One, the Perfectly Enlightened One (Samyaksambuddha), the One Accomplished in Wisdom and Conduct (Vidyacharana-sampanna), the Well-Gone One (Sugata), the Knower of the World (Lokavid), the Unsurpassed One (Anuttara), the Tamer of Men (Purushadamyasarathi), the Teacher of Gods and Humans (Shasta devamanushyanam), called Buddha, World Honored One. His world will be named Vimalaprabha (Immaculate Light), and the kalpa will be named Vimala (Immaculate). The Vimalaprabha world will be composed of seven treasures, all emitting light that illuminates countless Buddha lands in the ten directions. The light will be purple-gold, and if beings encounter this light, all their defilements and afflictions will be extinguished. That land will be prosperous and joyful, filled with Bodhisattvas who have no attachments, and no one of other teachings will arise to cause disputes. They will universally cultivate the treasures of the path, and therefore the Tathagata will be named Ratnasambhava. These Bodhisattvas will all attain supernatural powers and have eloquence. The gods and people of that land will be pure and virtuous, following the path of equal enlightenment, and there will be no name of ignorance. There will be no ruler in that land, only the World Honored One as the supreme Dharma King. The gods and people will be born naturally, without women and without the name of desire. The people of that land will all have planted roots of virtue, and there will be no one without blessings. Their faculties will be complete, and they will all adorn their bodies with auspicious marks. At that time, the assembly of Bodhisattvas of the Tathagata will be countless. The Buddha's lifespan will be fourteen kalpas. Initially, there will be no other discussions, and what will be spoken will only proclaim the wisdom of the Bodhisattvas and the immeasurable perfections, with great eloquence and a pure and unified teaching of compassion. These Bodhisattvas will all have been taught, their faculties will be clear, and they will be able to enter the path of all Buddhas with one phrase. The Tathagata will teach them the Dharani teachings, with a heart of compassion like the earth. What are the Dharani teachings? It is to enter all chapters with one verse. What is one phrase? It refers to the subtle and sacred phrase, the inexhaustible Dharma of the path. What is the inexhaustible phrase? It refers to the inexhaustible path of the Buddha. What is inexhaustible? When discussing the non-existent, it is the inexhaustible phrase. Having already entered the non-existent, universally entering the words, this is one phrase. All' English version: (incomplete)

文字而不可盡，復有二字本所未聞亦未行也，而宣說言出於一字。其一字者，不與二字而同勢也，是以一字而宣訓誨。設使宣佈斯訓誨者，無念不念、無應不應，此句無念亦無不念。以無念句而成開化，是為族姓子入總持教。寶成如來為諸菩薩說總持言句，于彼學入此一句者，便得普入一切佛意。我於一劫若復過劫，分別咨嗟離垢光世界功德之稱，不能究盡得其邊際。寶成如來講說經道德稱之慧，不可思議亦不可賜。其佛大德國土清凈，巍巍超絕上不可及。」

寶髻菩薩聞佛授決，歡喜踴躍，以頌讚佛：

「普知悉能見，　　度諸法無極，　如來皆超越，　　一切諸瑕穢。　大慧未曾有，　　皆知我往古，　供養諸佛數，　　佛悉具說之。　去來今現在，　　本末為如是，　復知鄙末世，　　及與一切人。　為佛所授決，　　不復懷狐疑，　開化度世間，　　諸根之本末。　於是一切地，　　日月尚可墮，　佛口所可宣，　　終不有改變。　佛出至誠言，　　所演無有虛，　授以尊覺道，　　成佛人中上。　如我志所愿，　　嚴凈于佛土，　所言亦如是，　　悉知我心念。　彼聞此教已，　　悅顏無猶豫，　所修行為尊，　　欲度眾生故。　如我之所行，　　當復增無量，

【現代漢語翻譯】現代漢語譯本文字無法完全表達，還有兩個字，是以前從未聽說也未曾實踐的，卻宣說出自一個字。這一個字，與那兩個字並不相同，因此用一個字來宣講教誨。假設宣講這教誨的人，沒有念頭也沒有不念頭，沒有迴應也沒有不迴應，這句『無念』也包括『無不念』。通過『無念』的教誨來開啟智慧，這就是族姓子進入總持教（Dharani，總持一切法門）。寶成如來（Ratnagarbha，佛名）為諸菩薩宣說總持的言句，那些學習並進入這一句的人，就能普遍領悟一切佛的意旨。我即使經歷一劫或者更長的時間，分別讚歎離垢光世界（Vimalaprabha，佛國名）的功德，也無法完全瞭解它的邊際。寶成如來所講說的經道德的智慧，是不可思議也無法言說的。那佛的偉大功德和國土的清凈，是如此巍峨超絕，無法企及。寶髻菩薩（Ratnaketu，菩薩名）聽到佛的授記，歡喜踴躍，用偈頌讚美佛：『普遍知曉並能看見，度脫諸法無有窮盡，如來都已超越，一切的瑕疵污穢。您的大智慧前所未有，完全知曉我過去的一切，供養諸佛的數量，佛都完全說出。過去、未來、現在，本末都是如此，也知道我這末世，以及一切眾生。因為佛的授記，不再有任何懷疑，開啟智慧度化世間，諸根的本末。即使一切大地，日月都可能墜落，佛口所宣說的，終究不會有改變。佛說出至誠的語言，所演說的沒有虛妄，授予尊貴的覺悟之道，成就佛陀成為人中之尊。如同我所立下的志願，莊嚴清凈佛土，所說的話也是如此，完全知道我的心念。他們聽聞這教誨后，喜悅而沒有猶豫，所修行的行為是尊貴的，爲了度化眾生。如同我所修行，應當還會增加無量，』

【English Translation】 English version Words cannot fully express it; there are also two words that have never been heard or practiced before, yet they are said to originate from one word. This one word is not the same as those two words, therefore, the teaching is conveyed through one word. Suppose the one who proclaims this teaching has no thought and no non-thought, no response and no non-response; this phrase 'no thought' also includes 'no non-thought'. Through the teaching of 'no thought', wisdom is awakened; this is how a clansman enters the Dharani (total retention of all teachings). Ratnagarbha Tathagata (the Thus Come One, a Buddha's title) speaks the Dharani phrases to the Bodhisattvas; those who learn and enter this one phrase can universally understand all the Buddha's intentions. Even if I spend one kalpa (an eon) or more, separately praising the merits of the Vimalaprabha (Immaculate Light) world, I cannot fully comprehend its boundaries. The wisdom of the Dharma and virtue spoken by Ratnagarbha Tathagata is inconceivable and indescribable. The great merits of that Buddha and the purity of his land are so majestic and transcendent that they are beyond reach. Bodhisattva Ratnaketu (Jeweled Banner) heard the Buddha's prediction and was overjoyed, praising the Buddha with verses: 'Universally knowing and seeing, liberating all dharmas without end, the Tathagata has transcended all flaws and defilements. Your great wisdom is unprecedented, fully knowing all my past, the number of Buddhas I have served, the Buddha has fully spoken of them. Past, future, and present, the beginning and the end are all like this, and you also know this degenerate age and all beings. Because of the Buddha's prediction, there is no longer any doubt, awakening wisdom to liberate the world, the beginning and end of all faculties. Even if all the earth and the sun and moon were to fall, what the Buddha has spoken will never change. The Buddha speaks truthful words, what is spoken is without falsehood, bestowing the noble path of enlightenment, achieving Buddhahood as the most honored among humans. Just as my aspiration, to adorn and purify the Buddha land, what is said is also like this, fully knowing my thoughts. After hearing this teaching, they are joyful and without hesitation, the practice they cultivate is noble, for the sake of liberating all beings. Just as I have practiced, it should increase immeasurably,'

嚴治其本際，　　我身奉凈行。　興發行得佛，　　度諸法無極，　勤力無怯弱，　　由從精進至。　堪任所佈施，　　皆知我往古，　未曾舍精進，　　至大哀如來。　為以諸眾生，　　本末為如是，　吾當悉開化，　　得佛度異學。」

寶髻菩薩說此偈時，七萬二千人皆發無上正真道意，悉愿生彼離垢光世界，同時發聲俱說是言：「寶成如來得佛道時，普令吾等生彼佛土。」佛皆記說當生其國。

爾時世尊告賢者阿難：「受是經典持諷誦說，廣為眾人宣傳其旨，慇勤勸助是經典要，天上世間之所歸伏而共供養。所以者何？其聞此經我悉授決。其不信者本宿德薄，其受是經德本非凡。趣聞此經世世值佛，何況聞持而奉行說，功勛無限。族姓子族姓女若以七寶滿此三千大千世界，隨時佈施，如是比類于百千歲。其聞此經歡喜信持，功德逾彼。」

阿難白佛：「此經名何？云何奉持？」

佛言：「名曰『菩薩凈行寶髻所問』，當奉持之。」

佛說如是。寶髻及十方諸會菩薩，賢者阿難，天、龍、鬼神、揵沓和、阿須倫、世人，聞佛所說，莫不歡喜。

大寶積經卷第一百一十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百一十

【現代漢語翻譯】現代漢語譯本『嚴謹地治理其根本，我自身奉行清凈的行為。發起修行以證得佛果，度化一切無邊無際的法。勤奮努力不懈怠軟弱，這是從精進修行而達到的。堪能勝任所佈施的一切，都知曉我往昔的修行。從未捨棄精進，直至成就大慈大悲的如來。爲了所有眾生，本源和結果都是如此。我應當全部開導化解，證得佛果，度化外道。』

當寶髻菩薩說這偈頌時，七萬二千人都發起了無上正等正覺之心，都愿往生到那個離垢光世界，同時發聲一起說道：『寶成如來證得佛道時，請普遍令我們往生到那個佛土。』佛都為他們授記，說他們應當往生到那個國度。

這時，世尊告訴賢者阿難：『接受這部經典，受持諷誦，廣為眾人宣說其宗旨，慇勤勸助這部經典，這是天上人間都歸順敬奉的。為什麼呢？因為聽聞這部經典的人，我都為他們授記。那些不相信的人，是他們前世的德行淺薄；那些接受這部經典的人，他們的德行根基非同一般。只要聽聞這部經典，世世代代都能值遇佛陀，更何況是聽聞、受持並且奉行、宣說，其功德更是無限。善男子善女人如果用七寶充滿這三千大千世界，隨時佈施，像這樣持續百千歲。如果有人聽聞這部經典，歡喜信受奉持，其功德勝過前者。』

阿難問佛：『這部經典叫什麼名字？應當如何奉持？』

佛說：『這部經典名為《菩薩凈行寶髻所問》，應當這樣奉持。』

佛說完這些話，寶髻菩薩和十方諸會菩薩，賢者阿難，天、龍、鬼神、乾闥婆、阿修羅、世人，聽聞佛所說，沒有不歡喜的。

《大寶積經》第一百一十八卷《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》第一百一十卷

【English Translation】 English version 'Strictly governing its fundamental nature, I myself uphold pure conduct. Initiating practice to attain Buddhahood, liberating all limitless dharmas. Diligent and tireless, not weak or faint-hearted, this is achieved through diligent practice. Capable of undertaking all that is given, knowing my past practices. Never abandoning diligence, until achieving the greatly compassionate Tathagata. For the sake of all sentient beings, the origin and result are thus. I shall enlighten and transform all, attain Buddhahood, and liberate those of other paths.'

When Bodhisattva Ratnaketu spoke this verse, seventy-two thousand people all generated the intention for unsurpassed, true, and complete enlightenment, all wishing to be born in that Stainless Light World, and simultaneously voiced together, saying: 'When Tathagata Ratnasambhava attains Buddhahood, may he universally cause us to be born in that Buddha-land.' The Buddha then prophesied that they would be born in that land.

At that time, the World Honored One said to the venerable Ananda: 'Receive this sutra, uphold and recite it, widely proclaim its meaning to the multitude, diligently encourage and assist in this essential sutra, which is revered and venerated by beings in heaven and on earth. Why is this so? Because those who hear this sutra, I will all give them predictions. Those who do not believe have shallow roots of merit from past lives; those who receive this sutra have extraordinary roots of merit. Just by hearing this sutra, they will encounter Buddhas in every lifetime, let alone hearing, upholding, practicing, and proclaiming it, the merit is boundless. If a son or daughter of a good family were to fill this three thousand great thousand world with the seven treasures and give them away at any time, for hundreds of thousands of years, the merit of those who hear this sutra, joyfully believe, and uphold it surpasses that.'

Ananda asked the Buddha: 'What is the name of this sutra? How should it be upheld?'

The Buddha said: 'This sutra is named 'The Questions of Bodhisattva Ratnaketu on Pure Conduct,' and it should be upheld in this way.'

After the Buddha spoke these words, Bodhisattva Ratnaketu and the Bodhisattvas of the ten directions, the venerable Ananda, gods, dragons, ghosts, gandharvas, asuras, and people of the world, upon hearing what the Buddha had said, were all filled with joy.

The Great Treasure Trove Sutra, Scroll 118 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 110

九

大唐三藏菩提流志奉　詔譯

勝鬘夫人會第四十八

如是我聞：

一時佛在舍衛國祇樹給孤獨園。時憍薩羅波斯匿王及末利夫人初證法已，共相謂言：「我女勝鬘！慈晤聰愍多聞智慧，若見如來，于甚深法速能解了無諸疑惑。我今應當令善諭者發其誠信。」作是議已，王及夫人即便作書，稱揚如來真實功德。時遣一使名真提羅，奉持王書詣無斗城授勝鬘夫人。時勝鬘夫人發書尋繹，頂受忻慶生希有心，向真提羅而說偈言：

「我聞如來聲，　　世間頗難遇，　斯言若真實，　　當賜汝衣服。　若彼佛世尊，　　為利世間現，　必應見哀愍，　　令我睹真相。」　言念須臾頃，　　佛于虛空中，　現不思議身，　　普放大光明。　勝鬘及眷屬，　　皆悉來集會，　合掌瞻仰禮，　　稱讚大導師：「如來妙色身，　　世間無與等，　無比不思議，　　是故今敬禮。　如來色無盡，　　智慧亦復然，　一切法常住，　　是故我歸依。　善調心過惡，　　及與身四種，　到不思議地，　　故我今敬禮。　知諸爾炎法，　　智身無掛礙，　於法無忘失，　　故我今敬禮。　稽首過稱量，　　稽首無倫等，　稽首法自在，　　稽首超思惟。　哀愍覆護我，　

【現代漢語翻譯】現代漢語譯本第九

大唐三藏菩提流志奉詔譯

勝鬘夫人會第四十八

如是我聞：

一時，佛在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，憍薩羅（Kośala）的波斯匿王（Prasenajit）和末利夫人（Mallikā），初次證得佛法后，互相說道：『我的女兒勝鬘（Śrīmālā），慈悲聰慧，博學多聞，智慧深廣，如果能見到如來，對於甚深的佛法，必定能迅速理解，不會有任何疑惑。我們現在應當派一位善於勸導的人，去啓發她的信心。』他們商議完畢后，國王和夫人便寫了一封信，讚揚如來的真實功德。當時，他們派遣一位名叫真提羅（Satīndra）的使者，帶著國王的信，前往無斗城（Ayodhyā），交給勝鬘夫人。勝鬘夫人打開信仔細閱讀，頂戴受持，心中歡喜，生起稀有之想，她向真提羅說了以下偈頌：

『我聽聞如來的名聲，在世間非常難得遇到，如果這話是真實的，我當賞賜你衣服。如果那位佛世尊，爲了利益世間而顯現，必定會慈悲憐憫，讓我得見真相。』她剛這樣想了一會兒，佛陀就在虛空中，顯現出不可思議的身相，普放無量光明。勝鬘夫人和她的眷屬，都來到佛前，合掌瞻仰禮拜，稱讚偉大的導師：『如來微妙的色身，世間沒有可以比擬的，無比不可思議，所以我現在恭敬禮拜。如來的色身無有窮盡，智慧也是如此，一切法都是常住的，所以我歸依于您。您善於調伏心中的過惡，以及身行的四種惡業，到達不可思議的境界，所以我現在恭敬禮拜。您了知一切諸法，智慧之身沒有障礙，對於佛法沒有遺忘，所以我現在恭敬禮拜。我頂禮超越一切稱量的您，頂禮無與倫比的您，頂禮於法自在的您，頂禮超越思惟的您。請您慈悲憐憫，覆護我，

【English Translation】 English version Ninth

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Chapter on Lady Śrīmālā, the Forty-eighth

Thus have I heard:

At one time, the Buddha was in the Jeta Grove, Anāthapiṇḍada』s Park in Śrāvastī. At that time, King Prasenajit of Kośala and Queen Mallikā, having initially attained the Dharma, spoke to each other, saying: 『Our daughter Śrīmālā is compassionate, intelligent, learned, and wise. If she were to see the Tathāgata, she would quickly understand the profound Dharma without any doubts. We should now send a good persuader to inspire her faith.』 Having made this decision, the King and Queen wrote a letter praising the true virtues of the Tathāgata. They then sent a messenger named Satīndra, carrying the King』s letter, to Ayodhyā to deliver it to Lady Śrīmālā. Lady Śrīmālā opened the letter and carefully read it, accepting it with joy and a rare sense of wonder. She spoke the following verses to Satīndra:

『I have heard the name of the Tathāgata, which is very rare to encounter in the world, If this is true, I shall reward you with clothes. If that World-Honored Buddha appears for the benefit of the world, He will surely show compassion and allow me to see the truth.』 In a moment, the Buddha appeared in the sky, Manifesting an inconceivable form, radiating boundless light. Lady Śrīmālā and her retinue all came before the Buddha, Joining their palms in reverence, praising the great teacher: 『The Tathāgata』s wondrous form is unparalleled in the world, Incomparable and inconceivable, therefore I now pay homage. The Tathāgata』s form is endless, and so is his wisdom, All dharmas are permanent, therefore I take refuge in you. You are skilled in subduing the evils of the mind, and the four evil deeds of the body, Having reached an inconceivable state, therefore I now pay homage. You know all dharmas, your wisdom body is without obstruction, You have no forgetfulness of the Dharma, therefore I now pay homage. I bow to you who are beyond all measure, I bow to you who are incomparable, I bow to you who are free in the Dharma, I bow to you who are beyond thought. Please have compassion and protect me,

令法種增長，　逮及最後身，　　常在如來前。　我所修福業，　　此世及餘生，　由斯善根力，　　愿佛恒攝受。」

時勝鬘夫人說此偈已，及諸眷屬一切大眾，頂禮佛足。爾時世尊即為勝鬘而說偈言：

「我昔為菩提，　　曾已開示汝，　今復值遇我，　　及來世亦然。」

說此偈已，即于會中授勝鬘夫人阿耨多羅三藐三菩提記：「汝今稱歎如來殊勝功德，以此善根，當於無量阿僧祇劫天人之中為自在王，諸所受用皆悉具足，所生之處常得遇我，現前稱歎如今無異。復當供養無量無數諸佛世尊，過二萬阿僧祇劫當得作佛，號曰普光如來、應、正等覺。彼佛國土無諸惡趣衰老病苦，亦無不善惡業道名。其中眾生形色端嚴，具五妙境純受快樂，蔽於他化自在諸天。彼諸眾生皆趣大乘，諸有如是學大乘者悉來生彼。」時勝鬘夫人得授記已，無量天人心懷踴躍，咸愿往生彼佛世界。是時世尊皆與授記當生彼國。

時勝鬘夫人聞佛記已，于如來前合掌而立，發十弘誓，作如是言：「世尊！我從今日乃至菩提，于諸受戒不起犯心。世尊！我從今日乃至菩提，于諸師長不起慢心。世尊！我從今日乃至菩提，于諸眾生不起恚心。世尊！我從今日乃至菩提，于諸勝已及諸勝事不起妒心。世尊！我從今

【現代漢語翻譯】愿佛法種子增長，直至我證得最後身，都能常在如來面前。我所修的福德善業，無論今生或來世，都憑藉這善根的力量，愿佛陀永遠攝受我。

當時，勝鬘夫人（Śrīmālā，一位在家菩薩）說完這偈頌后，和她的眷屬以及所有大眾，都頂禮佛足。這時，世尊就為勝鬘夫人說了偈頌：

『我過去爲了求得菩提（bodhi，覺悟），就曾為你開示過，現在又再次遇到我，未來世也會如此。』

說完這偈頌后，就在法會中為勝鬘夫人授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記別：『你現在稱讚如來殊勝的功德，以此善根，當在無量阿僧祇劫（asaṃkhya-kalpa，無數大劫）中，在天人之中為自在王，所享受的一切都具足，所生之處常能遇到我，像現在這樣稱讚我沒有差別。你還將供養無量無數的諸佛世尊，經過二萬阿僧祇劫后，將成佛，佛號為普光如來（Samantaprabhāsa-tathāgata）、應、正等覺。那個佛國沒有諸惡趣（durgati，惡道）、衰老、病苦，也沒有不善惡業道的名稱。其中的眾生形色端正莊嚴，具足五種妙境，純粹享受快樂，勝過他化自在諸天（paranirmitavaśavartin，欲界第六天）。那些眾生都趣向大乘（mahāyāna，大乘佛教），所有修學大乘的人都將往生到那裡。』當時，勝鬘夫人得到授記后，無量的天人心懷踴躍，都希望往生到那個佛國。這時，世尊都為他們授記，將來會往生到那個佛國。

當時，勝鬘夫人聽聞佛陀的授記后，在如來面前合掌而立，發了十個弘大誓願，這樣說道：『世尊！我從今天起直到證得菩提，對於所受的戒律，不起違犯之心。世尊！我從今天起直到證得菩提，對於諸位師長，不起傲慢之心。世尊！我從今天起直到證得菩提，對於一切眾生，不起嗔恨之心。世尊！我從今天起直到證得菩提，對於勝過自己的人和事，不起嫉妒之心。世尊！我從今

【English Translation】 May the seeds of the Dharma grow, Until I attain my final body, may I always be in the presence of the Tathāgata (如來, Thus Come One). The meritorious deeds I have cultivated, in this life and in future lives, By the power of these good roots, may the Buddha always embrace me.

Then, Queen Śrīmālā (勝鬘夫人, a lay bodhisattva), having spoken this verse, and her retinue and all the assembly, bowed at the Buddha's feet. At that time, the World-Honored One spoke this verse for Śrīmālā:

'In the past, for the sake of Bodhi (菩提, enlightenment), I have already revealed it to you, Now you meet me again, and so it will be in future lives as well.'

Having spoken this verse, in the assembly, he bestowed upon Queen Śrīmālā the prediction of Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment): 'You now praise the Tathāgata's supreme merits, and with this good root, you will be a sovereign king among gods and humans for immeasurable asaṃkhya-kalpas (阿僧祇劫, countless great eons), all your enjoyments will be complete, and in every place you are born, you will always meet me, praising me as you do now, without any difference. You will also make offerings to immeasurable and countless Buddhas, and after two myriads of asaṃkhya-kalpas, you will become a Buddha, named Samantaprabhāsa-tathāgata (普光如來, Universal Light Thus Come One), Arhat, Samyaksaṃbuddha. That Buddha-land will be free from all evil destinies (durgati, 惡趣), old age, sickness, and suffering, and there will be no name of unwholesome evil paths. The beings there will have beautiful and dignified forms, possessing the five wonderful realms, purely enjoying happiness, surpassing the Paranirmitavaśavartin (他化自在諸天, the Heaven of Free Enjoyment of Others' Transformations). All those beings will be inclined towards the Mahāyāna (大乘, Great Vehicle), and all those who study the Mahāyāna will be born there.' At that time, after Queen Śrīmālā received the prediction, immeasurable gods and humans were filled with joy, and all wished to be born in that Buddha-land. At that time, the World-Honored One gave them all predictions that they would be born in that land.

Then, Queen Śrīmālā, having heard the Buddha's prediction, stood before the Tathāgata with her palms joined, and made ten great vows, saying: 'World-Honored One! From this day until I attain Bodhi, I will not have any intention to violate the precepts I have received. World-Honored One! From this day until I attain Bodhi, I will not have any arrogance towards my teachers. World-Honored One! From this day until I attain Bodhi, I will not have any anger towards all beings. World-Honored One! From this day until I attain Bodhi, I will not have any jealousy towards those who are superior to me or towards superior things. World-Honored One! From this day

日乃至菩提，雖有少食不起慳心。世尊！我從今日乃至菩提，不自為己受畜財物，凡有所受為濟貧苦有情之類。世尊！我從今日乃至菩提，不求恩報行四攝事，無貪利心、無厭足心、無限礙心，攝受眾生。世尊！我從今日乃至菩提，見諸眾生無有依怙，幽系疾惱種種危厄，終不捨離必愿安隱，以善饒益令免眾苦。世尊！我從今日乃至菩提，若見一切諸惡律儀，毀犯如來清凈禁戒，凡我所攝城邑聚落，應調伏者而調伏之，應攝受者而攝受之。何以故？以調伏攝受故則正法久住，正法久住故天人充滿惡道減少，能令如來法輪常轉。世尊！我從今日乃至菩提，攝受正法終不忘失。何以故？忘失正法則忘大乘，忘大乘者則忘波羅蜜，忘波羅蜜者則舍大乘。若諸菩薩有于大乘不決定者，攝受正法則不堅固，便不堪任超凡夫境，則為大失。世尊！現在未來攝受正法諸菩薩等，具足無邊廣大利益。發斯弘誓，聖主世尊雖復證知，而諸有情善根微薄或起疑網，以十弘誓難成就故。彼或長夜習不善法受諸苦惱，為欲利益如斯眾生，今于佛前發誠實誓。世尊！我今發此十弘誓願，若實不虛，于大眾上當雨天花出天妙音。」勝鬘夫人于如來前作斯言已，時虛空中即雨天花出天妙音，嘆言：「善哉勝鬘夫人！如汝所說真實無異。」爾時眾會既睹

斯瑞，無諸疑惑生大歡喜，同聲唱言：「愿與勝鬘夫人所生之處同其願行。」時佛世尊悉記大眾如其所愿。

爾時勝鬘夫人復于佛前發三弘願：「以茲願力利益無邊諸有情類。第一愿者，以我善根，於一切生得正法智。第二愿者，若我所生得正智已，為諸眾生演說無倦。第三愿者，我為攝受護持正法，于所生身不惜軀命。」爾時世尊聞斯愿已，告勝鬘言：「如一切色悉入空界，如是菩薩恒沙諸愿悉入茲愿，此三愿者真實廣大。」

爾時勝鬘夫人復白佛言：「世尊！今當承佛威神辯才之力，欲說大愿，幸垂聽許。」

佛言：「勝鬘！恣汝所說。」

勝鬘夫人言：「菩薩所有恒沙諸愿，一切皆入一大愿中。一大愿者，所謂攝受如來正法。如是攝受正法，真實廣大。」

佛言：「善哉勝鬘！汝久修習，智慧方便甚深微妙。有能解了汝所說義，彼于長夜植諸善本。如汝所說攝受正法，皆是過去未來現在諸佛已說今說當說。我得無上正等菩提，亦復常以種種相說攝受正法，如是稱揚攝受正法，所有功德無有邊際，如來智慧亦無邊際。何以故？是攝受正法有大功德、有大利益。」

時勝鬘夫人復白佛言：「世尊！我當承佛威神之力，更復演說攝受正法廣大之義。」

佛言：「聽汝所說

【現代漢語翻譯】現代漢語譯本斯瑞（Sri，人名），沒有了疑惑，生起了巨大的歡喜，同聲唱言：『愿與勝鬘夫人（Srimālādevī，人名）所生之處，擁有相同的願望和修行。』當時，佛世尊（Buddha-loka，佛陀的尊稱）都為大眾記述了他們各自的願望。那時，勝鬘夫人又在佛前發了三個弘大的誓願：『以這誓願的力量，利益無邊無際的眾生。第一愿是，以我的善根，在一切的生命中都能獲得正法的智慧。第二愿是，如果我所生的生命獲得了正智，就為眾生演說佛法，永不疲倦。第三愿是，爲了攝受和護持正法，我將不惜自己的生命。』當時，世尊聽了這些誓願后，告訴勝鬘說：『就像一切顏色都融入虛空一樣，菩薩恒河沙數般的誓願都融入這三個誓願之中，這三個誓願真實而廣大。』那時，勝鬘夫人又對佛說：『世尊！現在我將憑藉佛的威神和辯才的力量，想要說出更大的誓願，希望您能垂聽並允許。』佛說：『勝鬘！你儘管說吧。』勝鬘夫人說：『菩薩所有恒河沙數般的誓願，一切都包含在一個大愿之中。這一個大愿就是，所謂攝受如來正法。這樣攝受正法，真實而廣大。』佛說：『善哉，勝鬘！你長期修習，智慧和方便都非常深奧微妙。能夠理解你所說含義的人，將在漫長的輪迴中種下各種善根。正如你所說攝受正法，都是過去、未來和現在諸佛已經說過、正在說和將要說的。我獲得無上正等菩提（Anuttarā-samyak-saṃbodhi，佛的最高覺悟），也常常用各種方式宣說攝受正法，這樣稱揚攝受正法，所有的功德都是無邊無際的，如來的智慧也是無邊無際的。為什麼呢？因為攝受正法有巨大的功德，有巨大的利益。』當時，勝鬘夫人又對佛說：『世尊！我將憑藉佛的威神之力，再次演說攝受正法廣大的含義。』佛說：『聽你說吧。』

【English Translation】 English version Sri, without any doubts, arose great joy, and together they chanted: 'May we, in the place where Srimālādevī (a person's name) is born, share the same vows and practices.' At that time, the Buddha-loka (the World-Honored One, a title for the Buddha) recorded the wishes of the assembly as they had desired. Then, Srimālādevī again made three great vows before the Buddha: 'With the power of these vows, may I benefit the boundless sentient beings. The first vow is, with my roots of goodness, may I attain the wisdom of the true Dharma in all my lives. The second vow is, if I attain true wisdom in my lives, may I tirelessly expound the Dharma for all beings. The third vow is, for the sake of embracing and upholding the true Dharma, I will not spare my life.' At that time, the World-Honored One, having heard these vows, said to Srimālā: 'Just as all colors merge into space, so do the countless vows of Bodhisattvas merge into these three vows, which are true and vast.' Then, Srimālādevī again said to the Buddha: 'World-Honored One! Now, relying on the Buddha's majestic power and eloquence, I wish to speak of a greater vow, I hope you will listen and permit me.' The Buddha said: 'Srimālā! Speak as you wish.' Srimālādevī said: 'All the countless vows of Bodhisattvas are contained within one great vow. This one great vow is, namely, embracing the true Dharma of the Tathagata (another title for the Buddha). Such embracing of the true Dharma is true and vast.' The Buddha said: 'Excellent, Srimālā! You have cultivated for a long time, and your wisdom and skillful means are profound and subtle. Those who can understand the meaning of what you have said will plant various roots of goodness in the long night of samsara. As you have said, embracing the true Dharma is what all Buddhas of the past, future, and present have said, are saying, and will say. I attained Anuttarā-samyak-saṃbodhi (the highest enlightenment of a Buddha), and I also constantly expound the embracing of the true Dharma in various ways. Such praise of embracing the true Dharma has boundless merit, and the wisdom of the Tathagata is also boundless. Why is that? Because embracing the true Dharma has great merit and great benefit.' At that time, Srimālādevī again said to the Buddha: 'World-Honored One! I will, relying on the Buddha's majestic power, further expound the vast meaning of embracing the true Dharma.' The Buddha said: 'Listen to what you have to say.'

。」

勝鬘夫人言：「攝受正法廣大義者，為得無量一切佛法，乃至能攝八萬行蘊。譬如劫初興諸色雲雨眾寶雨，如是攝受正法善根之云，能雨無量福報之雨。世尊！又如劫初大水之中，能生三千大千界藏及四百億種種類洲。如是攝受正法，出生大乘無量界藏，並諸菩薩神通之力、種種法門，一切世間及出世間安樂具足，一切天人所未曾有。又如大地荷四重擔。何等為四？一者大海，二者諸山，三者草木，四者眾生。如是攝受正法諸善男子及善女人，堪能荷負四種重任逾彼大地。何等為四？謂離善友無聞非法，諸有情類以人天善根而成熟之，求聲聞者授聲聞乘，求獨覺者授獨覺乘，求大乘者授以大乘。是名攝受正法諸善男子及善女人，堪能荷負四種重任逾彼大地。世尊！如是攝受正法善男子善女人等建立大地，堪能荷負四種重任，普為眾生作不請友，大悲利益哀愍有情為世法母。又如大地是四種寶所生之處。何等為四？一者無價，二者上價，三者中價，四者下價。如是攝受正法善男子善女人建立大地，有情遇已獲四大寶，一切寶中最為殊勝。何等為四？謂諸有情遇斯善友，或有獲得人天善根，有證聲聞及辟支佛或無上乘善根功德。是名攝受正法善男子善女人建立大地，有情遇已便能獲得四種大寶。世尊！出大寶

【現代漢語翻譯】現代漢語譯本勝鬘夫人說：『領受正法具有廣大的意義，是爲了獲得無量的一切佛法，乃至能夠統攝八萬種修行法門。譬如在劫初時，興起各種彩色的云，降下各種珍寶的雨，同樣，領受正法的善根之云，能夠降下無量福報之雨。世尊！又如在劫初的大水中，能夠生出三千大千世界的寶藏以及四百億種不同種類的洲。同樣，領受正法，能夠出生大乘的無量寶藏，以及諸菩薩的神通之力、種種法門，一切世間和出世間的安樂都具足，一切天人和人所未曾有。又如大地承載著四種重擔。哪四種呢？第一是大海，第二是諸山，第三是草木，第四是眾生。同樣，領受正法的善男子和善女人，能夠承擔四種重任，超過大地。哪四種呢？就是對於那些遠離善友、沒有聽聞正法的人，用人天善根來使他們成熟；對於求聲聞乘的人，教授聲聞乘；對於求獨覺乘的人，教授獨覺乘；對於求大乘的人，教授大乘。這就是領受正法的善男子和善女人，能夠承擔四種重任，超過大地。世尊！像這樣領受正法的善男子和善女人，如同建立大地，能夠承擔四種重任，普遍地為眾生做不請之友，以大悲心利益和憐憫眾生，是世間的法母。又如大地是四種寶物產生的地方。哪四種呢？第一是無價之寶，第二是上價之寶，第三是中價之寶，第四是下價之寶。同樣，領受正法的善男子和善女人，如同建立大地，眾生遇到他們就能獲得四大寶，在一切寶物中最為殊勝。哪四種呢？就是眾生遇到這些善友，有的獲得人天善根，有的證得聲聞和辟支佛的果位，有的獲得無上乘的善根功德。這就是領受正法的善男子和善女人，如同建立大地，眾生遇到他們就能獲得四種大寶。世尊！出現大寶』

【English Translation】 English version Queen Srimala said, 'Embracing the Right Dharma has a vast meaning, it is to obtain immeasurable Buddhadharmas, and even to encompass the eighty thousand aggregates of practice. For example, at the beginning of a kalpa, various colored clouds arise and rain down various treasures; similarly, the clouds of good roots from embracing the Right Dharma can rain down immeasurable blessings. World Honored One! Also, like in the great waters at the beginning of a kalpa, the treasures of the three thousand great thousand worlds and four hundred billion kinds of continents can be born. Similarly, embracing the Right Dharma gives rise to the immeasurable treasures of the Mahayana, as well as the supernatural powers of the Bodhisattvas, various Dharma gates, all worldly and other-worldly happiness, which all gods and humans have never had before. Furthermore, like the earth bearing four heavy burdens. What are the four? First, the great ocean; second, the mountains; third, the grasses and trees; fourth, sentient beings. Similarly, the good men and good women who embrace the Right Dharma are capable of bearing four heavy responsibilities, surpassing the earth. What are the four? They are: for those who are far from good friends and have not heard the Dharma, they mature them with the good roots of humans and gods; for those who seek the Sravaka vehicle, they teach the Sravaka vehicle; for those who seek the Pratyekabuddha vehicle, they teach the Pratyekabuddha vehicle; for those who seek the Mahayana, they teach the Mahayana. These are the good men and good women who embrace the Right Dharma, capable of bearing four heavy responsibilities, surpassing the earth. World Honored One! Such good men and good women who embrace the Right Dharma, like establishing the earth, are capable of bearing four heavy responsibilities, universally acting as uninvited friends to sentient beings, benefiting and having compassion for sentient beings with great compassion, and are the Dharma mothers of the world. Also, like the earth is the place where four kinds of treasures are produced. What are the four? First, priceless treasures; second, high-priced treasures; third, medium-priced treasures; fourth, low-priced treasures. Similarly, the good men and good women who embrace the Right Dharma, like establishing the earth, sentient beings who encounter them obtain four great treasures, the most supreme among all treasures. What are the four? They are: sentient beings who encounter these good friends, some obtain the good roots of humans and gods, some attain the fruits of Sravakas and Pratyekabuddhas, and some obtain the merits of the unsurpassed vehicle. These are the good men and good women who embrace the Right Dharma, like establishing the earth, sentient beings who encounter them can obtain four great treasures. World Honored One! The appearance of great treasures』

者，名為真實攝受正法。世尊！言攝受正法者，謂無異正法、無異攝受正法，正法即是攝受正法。世尊！無異波羅蜜、無異攝受正法，攝受正法即是波羅蜜多。何以故？攝受正法善男子善女人，應以施成熟者以施成熟，乃至捨身隨順彼意而成熟之，令彼有情安住正法，是名施波羅蜜。應以戒成熟者，守護六根凈身語意乃至威儀，隨順彼意而成熟之，令彼有情安住正法，是名戒波羅蜜。應以忍成熟者，若彼有情罵詈毀辱誹謗擾亂，以無恚心及利益心最上忍力，乃至顏色亦不變異，隨順彼意而成熟之，令彼有情安住正法，是名忍波羅蜜。應以精進而成熟者，于彼有情不起懈怠下劣之心，起大樂欲最上精進，於四威儀隨順彼意而成熟之，令彼有情安住正法，是名精進波羅蜜。應以靜慮而成熟者，于彼有情以無散亂成就正念，曾所作事終不忘失，隨順彼意而成熟之，令彼有情安住正法，是名靜慮波羅蜜。應以智慧而成熟者，彼諸有情為利益故問諸法義，以無倦心而為演說一切諸論、一切明處乃至種種工巧之處，令得究竟隨順彼意而成熟之，令彼有情安住正法，是名智慧波羅蜜。是故世尊！無異波羅蜜、無異攝受正法，攝受正法即是波羅蜜。」

時勝鬘夫人復白佛言：「世尊！我今承佛威神辯才之力，復說大義。」

【現代漢語翻譯】現代漢語譯本：

這，被稱為真實地領受正法。世尊！說到領受正法，是指沒有與正法不同的，沒有與領受正法不同的，正法就是領受正法。世尊！沒有與波羅蜜（paramita，意為「到彼岸」）不同的，沒有與領受正法不同的，領受正法就是波羅蜜多（paramita，意為「到彼岸」）。為什麼呢？領受正法的善男子善女人，應該用佈施來成熟眾生，就用佈施來成熟他們，乃至捨棄自身來順應他們的意願而成熟他們，使那些有情安住于正法，這叫做佈施波羅蜜。應該用持戒來成熟眾生，守護六根（眼、耳、鼻、舌、身、意）清凈，身語意乃至威儀，順應他們的意願而成熟他們，使那些有情安住于正法，這叫做持戒波羅蜜。應該用忍辱來成熟眾生，如果那些有情謾罵、毀辱、誹謗、擾亂，就用沒有嗔恨心和利益他們的心，以最上等的忍耐力，乃至臉色也不改變，順應他們的意願而成熟他們，使那些有情安住于正法，這叫做忍辱波羅蜜。應該用精進來成熟眾生，對於那些有情不生懈怠、低劣的心，生起大歡喜、最上等的精進，在行住坐臥四種威儀中順應他們的意願而成熟他們，使那些有情安住于正法，這叫做精進波羅蜜。應該用禪定來成熟眾生，對於那些有情以沒有散亂的心成就正念，曾經做過的事情終不忘失，順應他們的意願而成熟他們，使那些有情安住于正法，這叫做禪定波羅蜜。應該用智慧來成熟眾生，那些有情爲了利益的緣故詢問各種法的意義，就以沒有疲倦的心為他們演說一切論典、一切明處乃至種種工巧之處，使他們得到究竟，順應他們的意願而成熟他們，使那些有情安住于正法，這叫做智慧波羅蜜。所以，世尊！沒有與波羅蜜不同的，沒有與領受正法不同的，領受正法就是波羅蜜。這時，勝鬘夫人又對佛說：『世尊！我現在承蒙佛的威神辯才之力，再次宣說大義。』

【English Translation】 English version:

This is called truly embracing the true Dharma. World Honored One! When speaking of embracing the true Dharma, it means there is no difference between the true Dharma and embracing the true Dharma; the true Dharma is embracing the true Dharma. World Honored One! There is no difference between paramita (perfection, going to the other shore) and embracing the true Dharma; embracing the true Dharma is paramita. Why is that? A good man or good woman who embraces the true Dharma should mature beings through giving, and mature them through giving, even to the point of sacrificing their own body to accord with their wishes and mature them, causing those sentient beings to abide in the true Dharma; this is called the giving paramita. One should mature beings through precepts, guarding the six senses (eyes, ears, nose, tongue, body, and mind) purely, in body, speech, and mind, even in deportment, according with their wishes and maturing them, causing those sentient beings to abide in the true Dharma; this is called the precept paramita. One should mature beings through patience; if those sentient beings scold, insult, slander, or disturb, one should use a mind without anger and with the intention to benefit them, with the highest power of patience, even without changing one's expression, according with their wishes and maturing them, causing those sentient beings to abide in the true Dharma; this is called the patience paramita. One should mature beings through diligence; towards those sentient beings, one should not give rise to a lazy or inferior mind, but rather give rise to great joy and the highest diligence, in the four postures of walking, standing, sitting, and lying down, according with their wishes and maturing them, causing those sentient beings to abide in the true Dharma; this is called the diligence paramita. One should mature beings through meditation; towards those sentient beings, with a mind free from distraction, one should achieve right mindfulness, never forgetting what has been done, according with their wishes and maturing them, causing those sentient beings to abide in the true Dharma; this is called the meditation paramita. One should mature beings through wisdom; those sentient beings, for the sake of benefit, ask about the meaning of various dharmas, and one should, without weariness, explain all treatises, all areas of knowledge, even various crafts, enabling them to reach the ultimate, according with their wishes and maturing them, causing those sentient beings to abide in the true Dharma; this is called the wisdom paramita. Therefore, World Honored One! There is no difference between paramita and embracing the true Dharma; embracing the true Dharma is paramita. At that time, Queen Srimala again said to the Buddha, 'World Honored One! I now, relying on the Buddha's majestic power and eloquence, will again speak of the great meaning.'

佛言：「云何大義？」

「世尊！攝受正法者、無異攝受正法。無異攝受正法者，攝受正法善男子善女人，則是攝受正法。何以故？若攝受正法善男子善女人，為正法故舍身命財，如是人等以捨身故，證生死後際遠離老病得不壞常，無有變易究竟寂靜不可思議如來法身。以捨命故，證生死後際永離於死得無邊常，成就不可思議諸善功德，安住一切佛法神變。以舍財故，證生死後際超過有情無盡無減果報圓滿，具不思議功德莊嚴，為諸有情尊重供養。世尊！捨身命財攝受正法善男子善女人等，為諸如來之所授記。世尊！若善男子善女人，正法欲滅，有諸比丘、比丘尼、優婆塞、優婆夷，互相朋黨起諸諍訟，以不諂曲不欺誑心，愛樂正法攝受正法入善朋中。入善朋者，必為諸佛之所授記。世尊！我見攝受正法有斯大力，如來以此為眼、為法根本，為引導法、為通達法。」

爾時世尊聞勝鬘夫人所說攝受正法有大威力，嘆言：「如是如是。善哉勝鬘！如汝所說，攝受正法大威德力。如大力士微觸末摩，生大苦痛更增重病。如是勝鬘！假令少分攝受正法，令魔波旬痛切愁惱悲號嘆息，亦復如是。勝鬘！我常不見餘一善法令魔愁惱，猶如少分攝受正法。勝鬘！譬如牛王形色端正，身量殊特蔽于諸牛。如是勝鬘！修

【現代漢語翻譯】現代漢語譯本佛說：『什麼才是大義呢？』『世尊！攝受正法（接受和奉行佛法）的人，與不攝受正法的人不同。不與不攝受正法的人相同，攝受正法的善男子善女人，才是真正的攝受正法。為什麼呢？如果攝受正法的善男子善女人，爲了正法而捨棄身命和財產，這樣的人因為捨棄身體，就能證得生死輪迴的盡頭，遠離衰老和疾病，獲得不朽不變的、究竟寂靜、不可思議的如來法身。因為捨棄生命，就能證得生死輪迴的盡頭，永遠脫離死亡，獲得無邊的永恒，成就不可思議的各種善功德，安住於一切佛法的神通變化。因為捨棄財產，就能證得生死輪迴的盡頭，超越有情眾生無盡無減的果報圓滿，具備不可思議的功德莊嚴，受到一切有情眾生的尊重和供養。世尊！捨棄身命財產來攝受正法的善男子善女人等，會被諸佛如來授記。世尊！如果善男子善女人，在正法將要滅亡的時候，有比丘、比丘尼、優婆塞、優婆夷，互相結黨，引發各種爭論，他們以不諂媚、不欺騙的心，喜愛正法，攝受正法，加入善良的團體。加入善良團體的人，必定會被諸佛授記。世尊！我看到攝受正法有如此大的力量，如來以此為眼、為法的根本，為引導法、為通達法。』這時，世尊聽到勝鬘夫人所說的攝受正法有大威力，讚歎說：『是這樣的，是這樣的。善哉，勝鬘！正如你所說，攝受正法有大威德力。就像大力士輕輕觸碰要害，就會產生巨大的痛苦，病情更加嚴重。勝鬘！即使是少分攝受正法，也會讓魔波旬感到痛苦、憂愁、悲傷、嘆息，也是如此。勝鬘！我常常看不到其他任何一種善法能讓魔感到如此憂愁，就像少分攝受正法一樣。勝鬘！譬如牛王，形體端正，身量特別，遮蔽了其他牛。勝鬘！修

【English Translation】 English version The Buddha said, 'What is the great meaning?' 'World Honored One! Those who embrace the true Dharma (accept and practice the Buddha's teachings) are different from those who do not embrace the true Dharma. They are not the same as those who do not embrace the true Dharma. The good men and good women who embrace the true Dharma are the ones who truly embrace the true Dharma. Why is that? If good men and good women who embrace the true Dharma, for the sake of the true Dharma, give up their body, life, and wealth, such people, because of giving up their body, will realize the end of the cycle of birth and death, be free from old age and sickness, and attain the indestructible, unchanging, ultimately peaceful, and inconceivable Dharma body of the Tathagata. Because of giving up their life, they will realize the end of the cycle of birth and death, be forever free from death, attain boundless eternity, accomplish inconceivable good merits, and abide in all the miraculous transformations of the Buddha's Dharma. Because of giving up their wealth, they will realize the end of the cycle of birth and death, transcend the endless and undiminished karmic rewards of sentient beings, possess inconceivable meritorious adornments, and be respected and venerated by all sentient beings. World Honored One! Good men and good women who give up their body, life, and wealth to embrace the true Dharma will be given predictions by all the Tathagatas. World Honored One! If good men and good women, when the true Dharma is about to perish, and there are Bhikkhus, Bhikkhunis, Upasakas, and Upasikas who form factions and cause various disputes, with a heart that is not flattering or deceitful, love the true Dharma, embrace the true Dharma, and join a virtuous group. Those who join a virtuous group will surely be given predictions by all the Buddhas. World Honored One! I see that embracing the true Dharma has such great power. The Tathagata uses this as the eye, as the root of the Dharma, as the guiding Dharma, and as the Dharma of thorough understanding.' At that time, the World Honored One, hearing what Queen Srimala had said about the great power of embracing the true Dharma, praised her, saying, 'It is so, it is so. Excellent, Srimala! As you have said, embracing the true Dharma has great power and virtue. Just as a strong man lightly touching a vital point will cause great pain and make the illness worse, so it is, Srimala! Even a small portion of embracing the true Dharma will cause Mara Papiyas to feel pain, sorrow, grief, and sighing. Srimala! I have never seen any other good Dharma that can cause Mara such sorrow, like a small portion of embracing the true Dharma. Srimala! For example, a king of cows, with a handsome form and extraordinary size, overshadows all other cows. Srimala! Cultivating

大乘者設令少分攝受正法，即能蔽于聲聞獨覺一切善法。勝鬘！又如須彌山王高廣嚴麗蔽于眾山。如是勝鬘！初趣大乘以饒益心不顧身命攝受正法，便能超過顧其身命久住大乘一切善根。是故勝鬘！當以攝受正法開示教化一切有情。如是勝鬘！攝受正法獲大福利及大果報。勝鬘！我于無數阿僧祇劫稱讚如是攝受正法所有功德，不得邊際，是故攝受正法成就如是無量功德。」

佛告勝鬘：「汝今復應演我所說攝受正法，一切諸佛共所愛樂。」

勝鬘白言：「善哉世尊！攝受正法者則名大乘。何以故？大乘者出生一切聲聞獨覺、世出世間所有善法。如阿耨達池出八大河，如是大乘出生一切聲聞獨覺、世出世間所有善法。世尊！又如一切種子草木叢林，皆依大地而得生長。如是一切聲聞獨覺、世出世間所有善法，皆依大乘而得生長。是故世尊！住于大乘攝受大乘，即住攝受聲聞獨覺、世出世間所有善法。如佛世尊所說六處，謂正法住、正法滅、別解脫、毗奈耶、正出家、受具足，為大乘故說此六處。所以者何？正法住者為大乘說，大乘住者即正法住。正法滅者為大乘說，大乘滅者即正法滅。別解脫、毗奈耶，此之二法義一名異。毗奈耶者即大乘學。所以者何？為佛出家而受具足，是故大乘戒蘊是毗奈耶，是正出

【現代漢語翻譯】現代漢語譯本：佛陀對勝鬘夫人說：『大乘菩薩即使只是稍微領受和實踐正法，也能遮蔽聲聞和獨覺的一切善法。勝鬘啊！又如須彌山王高大、廣闊、莊嚴、美麗，能遮蔽其他所有的山。同樣，勝鬘啊！初入大乘的菩薩以饒益眾生的心，不顧惜自己的生命去領受和實踐正法，就能超越那些顧惜自己生命、久住小乘的一切善根。因此，勝鬘啊！應當以領受和實踐正法來開示教化一切眾生。這樣，勝鬘啊！領受和實踐正法能獲得巨大的福德和果報。勝鬘啊！我即使在無數阿僧祇劫（無數個大劫）中稱讚領受和實踐正法的所有功德，也無法窮盡，所以領受和實踐正法能成就如此無量的功德。』佛陀告訴勝鬘夫人：『你現在還應當宣揚我所說的領受和實踐正法，這是所有諸佛共同喜愛和樂於見到的。』勝鬘夫人回答說：『世尊，說領受和實踐正法，就稱為大乘。為什麼呢？因為大乘能出生一切聲聞、獨覺以及世間和出世間的所有善法。就像阿耨達池（傳說中位於雪山頂部的湖泊）流出八大河流一樣，大乘能出生一切聲聞、獨覺以及世間和出世間的所有善法。世尊！又像一切種子、草木、叢林都依賴大地才能生長一樣，一切聲聞、獨覺以及世間和出世間的所有善法，都依賴大乘才能生長。所以，世尊！安住于大乘，領受和實踐大乘，就是安住于領受和實踐聲聞、獨覺以及世間和出世間的所有善法。正如佛世尊所說的六處，即正法住、正法滅、別解脫（戒律）、毗奈耶（律藏）、正出家、受具足戒，這六處都是爲了大乘而說的。為什麼呢？正法住是爲了大乘而說，大乘住就是正法住。正法滅是爲了大乘而說，大乘滅就是正法滅。別解脫和毗奈耶，這兩個法的意義相同，只是名稱不同。毗奈耶就是大乘的學處。為什麼呢？爲了佛陀出家而受具足戒，所以大乘的戒蘊就是毗奈耶，就是正出家。』

【English Translation】 English version: The Buddha said to Queen Śrīmālā, 『Even if a Bodhisattva of the Mahāyāna (Great Vehicle) only slightly embraces and practices the Dharma (the teachings), they can obscure all the good dharmas (virtuous qualities) of the Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Śrīmālā! It is like Mount Sumeru, which is tall, vast, majestic, and beautiful, obscuring all other mountains. Similarly, Śrīmālā! A Bodhisattva who initially enters the Mahāyāna, with a mind of benefiting all beings, disregarding their own life to embrace and practice the Dharma, can surpass all the good roots of those who cherish their own lives and dwell in the lesser vehicle for a long time. Therefore, Śrīmālā! You should use the embracing and practicing of the Dharma to enlighten and teach all sentient beings. In this way, Śrīmālā! Embracing and practicing the Dharma will bring great merit and great rewards. Śrīmālā! Even if I were to praise the merits of embracing and practicing the Dharma for countless asaṃkhyeya kalpas (incalculable eons), I would not reach the end, therefore, embracing and practicing the Dharma achieves such immeasurable merits.』 The Buddha told Śrīmālā, 『Now you should also expound on what I have said about embracing and practicing the Dharma, which is loved and rejoiced by all Buddhas.』 Śrīmālā replied, 『World Honored One, embracing and practicing the Dharma is called the Mahāyāna. Why is that? Because the Mahāyāna gives rise to all the good dharmas of the Śrāvakas, Pratyekabuddhas, and all worldly and supramundane good dharmas. Just as the Anavatapta Lake (a legendary lake on top of the Himalayas) gives rise to eight great rivers, the Mahāyāna gives rise to all the good dharmas of the Śrāvakas, Pratyekabuddhas, and all worldly and supramundane good dharmas. World Honored One! Just as all seeds, grasses, trees, and forests grow depending on the earth, all the good dharmas of the Śrāvakas, Pratyekabuddhas, and all worldly and supramundane good dharmas grow depending on the Mahāyāna. Therefore, World Honored One! Abiding in the Mahāyāna, embracing and practicing the Mahāyāna, is abiding in embracing and practicing the good dharmas of the Śrāvakas, Pratyekabuddhas, and all worldly and supramundane good dharmas. As the World Honored Buddha has said about the six places, namely, the abiding of the Dharma, the extinction of the Dharma, Prātimokṣa (individual liberation), Vinaya (monastic code), proper renunciation, and receiving full ordination, these six places are spoken for the sake of the Mahāyāna. Why is that? The abiding of the Dharma is spoken for the sake of the Mahāyāna, the abiding of the Mahāyāna is the abiding of the Dharma. The extinction of the Dharma is spoken for the sake of the Mahāyāna, the extinction of the Mahāyāna is the extinction of the Dharma. Prātimokṣa and Vinaya, these two dharmas have the same meaning but different names. Vinaya is the learning of the Mahāyāna. Why is that? Because full ordination is received for the sake of the Buddha's renunciation, therefore, the aggregate of precepts of the Mahāyāna is the Vinaya, which is proper renunciation.』

家是受具足。世尊！阿羅漢者無有出家及受具足。何以故？阿羅漢不為如來出家受具足故。阿羅漢有怖畏想，歸依如來。何以故？阿羅漢於一切行住怖畏想，如人執劍欲來害己，是故阿羅漢不證出離究竟安樂。世尊！依不求依，如諸眾生無有歸依，彼彼恐怖，為安隱故求于歸依。世尊！如是阿羅漢有恐怖故歸依如來。是故阿羅漢及辟支佛，生法有餘、梵行未立、所作未辦、當有所斷未究竟故，去涅槃遠。何以故？唯有如來、應、正等覺證得涅槃，成就無量不可思議一切功德，所應斷者皆悉已斷究竟清凈，為諸有情之所瞻仰，超過二乘菩薩境界。阿羅漢等則不如是，言得涅槃佛之方便，是故阿羅漢等去涅槃遠。世尊說阿羅漢及辟支佛，觀察解脫四智究竟得蘇息者，皆是如來隨他意語不了義說。何以故？有二種死。何等為二？一者分段，二者變易。分段死者，謂相續有情。變易死者，謂阿羅漢及辟支佛、自在菩薩，隨意生身乃至菩提。二種死中，以分段死說阿羅漢及辟支佛，生於我生已盡之智。由能證得有餘果故，生於梵行已立之智，一切愚夫所不能作，七種學人未能成辦，相續煩惱究竟斷故，生於所作已辦之智。世尊說生不受後有智者，謂阿羅漢及辟支佛不能斷於一切煩惱，不了一切受生之智。何以故？是阿羅漢及辟支

【現代漢語翻譯】現代漢語譯本：'家是受具足（指在家受戒）。世尊！阿羅漢（已證悟的聖者）沒有出家和受具足。為什麼呢？因為阿羅漢不是爲了如來（佛陀）而出家受具足的。阿羅漢有怖畏的想法，所以歸依如來。為什麼呢？因為阿羅漢對於一切行住都有怖畏的想法，就像有人拿著劍要來傷害自己一樣，因此阿羅漢沒有證得出離的究竟安樂。世尊！依賴不求依賴，就像眾生沒有歸依一樣，他們因為恐懼而尋求歸依。世尊！阿羅漢也是因為有恐懼所以歸依如來。因此，阿羅漢和辟支佛（獨覺者），他們的生法還有剩餘，梵行（清凈的行為）沒有建立，所作的事情沒有完成，還有應該斷除的沒有究竟，所以離涅槃（解脫）很遠。為什麼呢？只有如來、應、正等覺（佛陀的稱號）才能證得涅槃，成就無量不可思議的一切功德，應該斷除的都已斷除，達到究竟清凈，為一切有情所瞻仰，超越了二乘（聲聞和緣覺）菩薩的境界。阿羅漢等則不是這樣，說他們得到涅槃只是佛陀的方便說法，所以阿羅漢等離涅槃很遠。世尊說阿羅漢和辟支佛，觀察解脫的四智（法智、類智、盡智、無生智）究竟而得到安息，這都是如來隨順他人意願而說的不了義之說。為什麼呢？因為有二種死。哪兩種呢？一是分段死，二是變易死。分段死是指相續的有情眾生。變易死是指阿羅漢、辟支佛和自在菩薩，他們可以隨意化生身體直到菩提。在二種死中，以分段死來說阿羅漢和辟支佛，他們生起了『我生已盡』的智慧。因為能夠證得有餘果，所以生起了『梵行已立』的智慧，這是所有愚夫都不能做到的，七種學人（指初果到三果的聖者）也不能完成的，因為相續的煩惱已經究竟斷除，所以生起了『所作已辦』的智慧。世尊說生起『不受後有』的智慧，是指阿羅漢和辟支佛不能斷除一切煩惱，不瞭解一切受生的智慧。為什麼呢？因為阿羅漢和辟支

【English Translation】 English version: 'Home is the state of having received full ordination. World Honored One! Arhats (enlightened saints) do not have the state of leaving home and receiving full ordination. Why is that? Because Arhats do not leave home and receive full ordination for the sake of the Tathagata (Buddha). Arhats have thoughts of fear, therefore they take refuge in the Tathagata. Why is that? Because Arhats have thoughts of fear in all their actions, like a person holding a sword about to harm them, therefore Arhats have not attained the ultimate bliss of liberation. World Honored One! Relying on not relying, like sentient beings who have no refuge, they seek refuge for the sake of safety because of their fear. World Honored One! Arhats also take refuge in the Tathagata because of their fear. Therefore, Arhats and Pratyekabuddhas (solitary realizers), their birth-dharma is still remaining, their pure conduct (Brahma-carya) is not established, what needs to be done is not completed, and what should be cut off is not yet ultimate, therefore they are far from Nirvana (liberation). Why is that? Only the Tathagata, the worthy, the fully enlightened one (titles of the Buddha), can attain Nirvana, accomplish immeasurable and inconceivable merits, what should be cut off has been cut off, reaching ultimate purity, and is revered by all sentient beings, surpassing the realm of the two vehicles (Sravakas and Pratyekabuddhas) and Bodhisattvas. Arhats and others are not like this, saying they have attained Nirvana is just a skillful means of the Buddha, therefore Arhats and others are far from Nirvana. The World Honored One said that Arhats and Pratyekabuddhas, observing the four wisdoms of liberation (Dharma-wisdom, Anvaya-wisdom, Exhaustion-wisdom, Non-arising-wisdom) and ultimately attaining rest, are all provisional teachings spoken by the Tathagata according to others' intentions. Why is that? Because there are two kinds of death. What are the two? One is sectional death, and the other is transformational death. Sectional death refers to the continuous sentient beings. Transformational death refers to Arhats, Pratyekabuddhas, and free Bodhisattvas, who can freely manifest bodies until Bodhi. Among the two kinds of death, in terms of sectional death, Arhats and Pratyekabuddhas give rise to the wisdom of 『my birth is exhausted』. Because they can attain the remaining fruit, they give rise to the wisdom of 『pure conduct is established』, which all foolish people cannot do, and the seven kinds of learners (referring to the saints from the first to the third fruit) cannot accomplish, because the continuous afflictions have been ultimately cut off, they give rise to the wisdom of 『what needs to be done has been done』. The World Honored One said that giving rise to the wisdom of 『not receiving future existence』 refers to Arhats and Pratyekabuddhas not being able to cut off all afflictions, and not understanding the wisdom of all births. Why is that? Because Arhats and Pratyekabuddhas'

佛有餘煩惱不斷盡故，不能了知一切受生。煩惱有二，謂住地煩惱及起煩惱。住地有四。何等為四？謂見一處住地，欲愛住地，色愛住地，有愛住地。世尊！此四住地，能生一切遍起煩惱。起煩惱者，剎那剎那與心相應。世尊！無明住地，無始時來心不相應。世尊！四住地力能作遍起煩惱所依，比無明地，算數譬喻所不能及。世尊！如是無明住地，于有愛住地，其力最大。譬如魔王色力威德及眾眷屬，蔽於他化自在諸天。如是無明住地蔽四住地，過恒沙數煩惱所依，亦令四種煩惱久住。聲聞獨覺智不能斷，唯有如來智所能斷。世尊！如是如是，無明住地其力最大。世尊！如取為緣，有漏業因而生三有。如是無明住地為緣，無漏業因能生阿羅漢及辟支佛、大力菩薩隨意生身。此之三地隨意生身及無漏業，皆以無明住地為所依處。彼雖有緣，亦能為緣。世尊！是故三種隨意生身及無漏業，皆以無明住地為緣，同於有愛。世尊！有愛住地不與無明住地業同，無明住地異四住地。異四住地唯佛能斷。何以故？阿羅漢辟支佛斷四住地，于漏盡力不得自在，不能現證。何以故？世尊言漏盡之增語，是故阿羅漢辟支佛及最後有諸菩薩等，為無明地所覆蔽故，于彼彼法不知不見。以不知見於彼彼法，應斷不斷、應盡不盡。于彼彼法不斷

【現代漢語翻譯】現代漢語譯本：佛陀因為還有殘餘的煩惱沒有斷盡，所以不能完全瞭解一切眾生的受生情況。煩惱有兩種，分別是住地煩惱和起煩惱。住地煩惱有四種。是哪四種呢？分別是見一處住地（執著于某種見解的根本煩惱），欲愛住地（對慾望的執著），色愛住地（對物質的執著），有愛住地（對存在的執著）。世尊！這四種住地煩惱，能夠產生一切普遍生起的煩惱。起煩惱，是剎那剎那與心相應的。世尊！無明住地（根本的迷惑和無知），從無始以來就與心不相應。世尊！四住地的力量能夠作為普遍生起煩惱的所依，相比無明住地，用算數和比喻都無法描述其強大。世尊！像這樣的無明住地，對於有愛住地來說，它的力量是最大的。譬如魔王，他的色力、威德以及眾多眷屬，能夠遮蔽他化自在天的諸天。同樣的，無明住地遮蔽四住地，超過恒河沙數煩惱的所依，也使得四種煩惱長久存在。聲聞和獨覺的智慧不能斷除，只有如來的智慧才能斷除。世尊！確實是這樣，無明住地的力量是最大的。世尊！就像以取為緣，有漏的業因而產生三有（欲界、色界、無色界）。同樣的，以無明住地為緣，無漏的業因能夠產生阿羅漢、辟支佛以及大力菩薩隨意化生的身體。這三種隨意化生的身體以及無漏的業，都是以無明住地為所依之處。它們雖然有緣，也能夠成為緣。世尊！因此，三種隨意化生的身體以及無漏的業，都是以無明住地為緣，與有愛相同。世尊！有愛住地與無明住地的業不同，無明住地與四住地不同。與四住地不同，只有佛陀才能斷除。為什麼呢？阿羅漢和辟支佛斷除了四住地，對於漏盡的力量不能自在，不能現證。為什麼呢？世尊說漏盡的增語，所以阿羅漢、辟支佛以及最後有身的菩薩等，因為被無明地所覆蓋，對於種種法不能知不能見。因為不能知見種種法，所以應該斷的不能斷，應該盡的不能盡。對於種種法不能斷盡。

【English Translation】 English version: Because the Buddha still has residual afflictions that have not been completely eradicated, he cannot fully understand all beings' births. There are two types of afflictions: dwelling-place afflictions and arising afflictions. There are four dwelling-place afflictions. What are the four? They are the dwelling-place of view (the fundamental affliction of clinging to certain views), the dwelling-place of desire-love, the dwelling-place of form-love, and the dwelling-place of existence-love. World Honored One! These four dwelling-place afflictions can give rise to all pervasive arising afflictions. Arising afflictions are those that correspond to the mind moment by moment. World Honored One! The dwelling-place of ignorance (fundamental delusion and unknowing) has not corresponded with the mind since beginningless time. World Honored One! The power of the four dwelling-places can serve as the basis for pervasive arising afflictions, and compared to the dwelling-place of ignorance, its power cannot be described by numbers or metaphors. World Honored One! Such a dwelling-place of ignorance, in relation to the dwelling-place of existence-love, has the greatest power. For example, a demon king, with his power, virtue, and numerous retinue, can obscure the gods of the Paranirmitavasavartin heaven. Similarly, the dwelling-place of ignorance obscures the four dwelling-places, the basis of afflictions exceeding the sands of the Ganges, and also causes the four afflictions to persist for a long time. The wisdom of Sravakas and Pratyekabuddhas cannot eradicate it; only the wisdom of the Tathagata can eradicate it. World Honored One! Indeed, the dwelling-place of ignorance has the greatest power. World Honored One! Just as with grasping as a condition, the defiled karmic cause gives rise to the three realms of existence (desire realm, form realm, formless realm), similarly, with the dwelling-place of ignorance as a condition, the undefiled karmic cause can give rise to the spontaneously manifested bodies of Arhats, Pratyekabuddhas, and powerful Bodhisattvas. These three types of spontaneously manifested bodies and undefiled karma all have the dwelling-place of ignorance as their basis. Although they have conditions, they can also become conditions. World Honored One! Therefore, the three types of spontaneously manifested bodies and undefiled karma all have the dwelling-place of ignorance as their condition, similar to existence-love. World Honored One! The karma of the dwelling-place of existence-love is different from that of the dwelling-place of ignorance, and the dwelling-place of ignorance is different from the four dwelling-places. Different from the four dwelling-places, only the Buddha can eradicate it. Why? Arhats and Pratyekabuddhas have eradicated the four dwelling-places, but they do not have mastery over the power of the exhaustion of outflows, and cannot realize it directly. Why? The World Honored One speaks of the augmentation of the exhaustion of outflows, therefore, Arhats, Pratyekabuddhas, and Bodhisattvas in their last existence, etc., are obscured by the dwelling-place of ignorance, and cannot know or see various dharmas. Because they cannot know or see various dharmas, what should be eradicated is not eradicated, and what should be exhausted is not exhausted. They cannot completely eradicate various dharmas.

不盡故，得有餘解脫，非一切解脫；得有餘清凈，非一切清凈；得有餘功德，非一切功德。世尊！以得有餘解脫非一切解脫，乃至有餘功德非一切功德故，知有餘苦、斷有餘集、證有餘滅、修有餘道。」

爾時勝鬘夫人復白佛言：「世尊！若復知有餘苦、斷有餘集、證有餘滅、修有餘道，是名少分滅度，證少分涅槃向涅槃界。若知一切苦、斷一切集、證一切滅、修一切道，彼于無常敗壞世間得證常寂清涼涅槃。世尊！彼于無護無依世間為護為依。何以故？于諸法中見高下者不證涅槃，智平等者、解脫等者、清凈等者乃證涅槃。是故涅槃名等一味。云何一味？謂解脫味。世尊！若無明地不斷不盡，不得涅槃一味等味。何以故？無明住地不斷不盡故，過恒沙等一切過法，應斷不斷、應盡不盡。過恒沙等一切過法不斷不盡故，過恒沙等諸功德法不了不證。是故無明住地與於一切所應斷法諸隨煩惱為生處故，從於彼生，障心煩惱、障止煩惱、障觀煩惱、障靜慮煩惱，如是乃至障三摩缽底加行智果證力無畏。所有過恒沙等一切煩惱，如來菩提、佛金剛智之所能斷。諸起煩惱，一切皆依無明住地，無明住地為因緣故。世尊！此起煩惱，剎那剎那與心相應。世尊！無明住地從無始來心不相應。世尊！若復過恒河沙如來菩提、佛

【現代漢語翻譯】現代漢語譯本：因為不完全，所以獲得的解脫是不完全的，不是一切解脫；獲得的清凈是不完全的，不是一切清凈；獲得的功德是不完全的，不是一切功德。世尊！因為獲得不完全的解脫，不是一切解脫，乃至獲得不完全的功德，不是一切功德的緣故，所以知道有不完全的苦、斷除不完全的集、證得不完全的滅、修習不完全的道。

那時，勝鬘夫人（Śrīmālādevī，一位在家菩薩）又對佛說：『世尊！如果知道有不完全的苦、斷除不完全的集、證得不完全的滅、修習不完全的道，這稱為少分滅度，證得少分涅槃，趨向涅槃的境界。如果知道一切苦、斷除一切集、證得一切滅、修習一切道，那麼他就能在無常敗壞的世間證得常寂清涼的涅槃。世尊！他在無護無依的世間成為庇護和依靠。為什麼呢？因為在諸法中見到高下差別的人不能證得涅槃，只有智慧平等、解脫平等、清凈平等的人才能證得涅槃。所以涅槃名為等一味。什麼是一味呢？就是解脫味。世尊！如果無明住地（avidyā-sthiti-bhūmi，無明的根本）不斷除不盡，就不能得到涅槃的一味等味。為什麼呢？因為無明住地不斷除不盡的緣故，超過恒河沙數的一切過失之法，應該斷除的沒有斷除，應該盡的沒有盡。超過恒河沙數的一切過失之法不斷除不盡的緣故，超過恒河沙數的一切功德之法不能了知不能證得。所以無明住地是所有應該斷除的法和各種隨煩惱的生起之處，從那裡生起，障礙心的煩惱、障礙止的煩惱、障礙觀的煩惱、障礙靜慮的煩惱，像這樣乃至障礙三摩缽底（samāpatti，禪定）的加行智果證力無畏。所有超過恒河沙數的一切煩惱，都是如來菩提（buddha-bodhi，佛的智慧）和佛的金剛智所能斷除的。所有生起的煩惱，一切都依賴於無明住地，以無明住地為因緣的緣故。世尊！這些生起的煩惱，剎那剎那都與心相應。世尊！無明住地從無始以來與心不相應。世尊！如果超過恒河沙數的如來菩提、佛』

【English Translation】 English version: Because it is incomplete, the liberation obtained is incomplete, not complete liberation; the purity obtained is incomplete, not complete purity; the merits obtained are incomplete, not complete merits. World Honored One! Because of obtaining incomplete liberation, not complete liberation, and even incomplete merits, not complete merits, it is known that there is incomplete suffering, the elimination of incomplete accumulation, the realization of incomplete cessation, and the practice of incomplete paths.

At that time, Queen Śrīmālādevī (a lay bodhisattva) again said to the Buddha: 'World Honored One! If one knows that there is incomplete suffering, the elimination of incomplete accumulation, the realization of incomplete cessation, and the practice of incomplete paths, this is called partial extinction, realizing partial Nirvana, and moving towards the realm of Nirvana. If one knows all suffering, eliminates all accumulation, realizes all cessation, and practices all paths, then he can realize the constant, tranquil, and cool Nirvana in the impermanent and decaying world. World Honored One! In this world without protection or reliance, he becomes a protector and a reliance. Why is that? Because those who see differences of high and low among all dharmas cannot realize Nirvana; only those whose wisdom is equal, whose liberation is equal, and whose purity is equal can realize Nirvana. Therefore, Nirvana is called equal and of one flavor. What is one flavor? It is the flavor of liberation. World Honored One! If the ground of ignorance (avidyā-sthiti-bhūmi, the root of ignorance) is not eliminated and exhausted, one cannot obtain the equal flavor of Nirvana. Why is that? Because the ground of ignorance is not eliminated and exhausted, all the faults that are more numerous than the sands of the Ganges, those that should be eliminated are not eliminated, and those that should be exhausted are not exhausted. Because all the faults that are more numerous than the sands of the Ganges are not eliminated and exhausted, all the merits that are more numerous than the sands of the Ganges cannot be understood and realized. Therefore, the ground of ignorance is the place of origin for all the dharmas that should be eliminated and all the accompanying afflictions. From there, they arise, obstructing the afflictions of the mind, obstructing the afflictions of cessation, obstructing the afflictions of contemplation, obstructing the afflictions of meditative absorption, and so on, even obstructing the power of the practice, wisdom, result, and fearlessness of samāpatti (meditative absorption). All the afflictions that are more numerous than the sands of the Ganges can be eliminated by the Buddha's bodhi (buddha-bodhi, the wisdom of the Buddha) and the Buddha's vajra wisdom. All the arising afflictions all depend on the ground of ignorance, because the ground of ignorance is the cause and condition. World Honored One! These arising afflictions are associated with the mind moment by moment. World Honored One! The ground of ignorance has not been associated with the mind since beginningless time. World Honored One! If the Buddha's bodhi and the Buddha'

金剛智所應斷法，一切皆是無明住地依持建立。譬如一切種子叢林，皆依大地之所生長，若地壞者彼亦隨壞。如是過恒沙等如來菩提、佛金剛智所應斷法，一切皆依無明住地之所生長。若彼無明住地斷者，過恒沙等如來菩提、佛金剛智所應斷法，皆亦隨斷。如是過恒沙等所應斷法，一切煩惱及起煩惱皆已斷故，便能證得過恒沙等不可思議諸佛之法。於一切法而能證得無礙神通，得諸智見離一切過，得諸功德為大法王於法自在，證一切法自在之地，正師子吼，我生已盡、梵行已立、所作已辦、不受後有。是故世尊以師子吼，依于了義一向記說。世尊！不受後有智有二種。何謂為二？一者謂諸如來以調御力摧伏四魔超諸世間，一切有情之所瞻仰；證不思議清凈法身，于所知地得法自在，最勝無上更無所作，不見更有所證之地；具足十力，登于最勝無畏之地，於一切法無礙觀察，正師子吼，不受後有。二者謂阿羅漢及辟支佛，得度無量生死怖畏，受解脫樂，作如是念：『我今已離生死怖畏，不受諸苦。』世尊！阿羅漢辟支佛如是觀察謂不受後有，不證第一蘇息涅槃。彼等於未證地不遇法故，能自解了，我今證得有餘依地，決定當證阿耨多羅三藐三菩提。何以故？聲聞獨覺皆入大乘，而大乘者即是佛乘，是故三乘即是一乘，證

【現代漢語翻譯】現代漢語譯本金剛智（Vajra-jñāna，指佛的智慧）所應斷除的法，一切都是依持無明住地（avidyā-sthiti，指無明的根本）而建立的。譬如一切種子叢林，都依大地生長，如果大地壞了，它們也隨之壞滅。同樣，像恒河沙數一樣多的如來菩提（tathāgata-bodhi，指如來的覺悟）、佛金剛智所應斷除的法，一切都依無明住地而生長。如果那個無明住地斷除了，像恒河沙數一樣多的如來菩提、佛金剛智所應斷除的法，也都隨之斷除。這樣，像恒河沙數一樣多的所應斷除的法，一切煩惱以及由煩惱引起的行為都已斷除，便能證得像恒河沙數一樣多不可思議的諸佛之法。對於一切法都能證得無礙神通，獲得各種智慧見解，遠離一切過失，獲得各種功德，成為大法王，於法自在，證得一切法自在的境界，發出真正的獅子吼：『我生已盡，梵行已立，所作已辦，不受後有（punarbhava，指再次投生）。』所以世尊以獅子吼，依據了義（nitārtha，指究竟的意義）一向記說（vyākaraṇa，指預言）。世尊！不受後有智有兩種。哪兩種呢？第一種是指諸如來以調御力（damatha-bala，指調伏眾生的力量）摧伏四魔（catvāro māraḥ，指四種障礙），超越世間，為一切有情所瞻仰；證得不可思議清凈法身（dharma-kāya，指佛的法性身），在所知地（jñeya-bhūmi，指所知的一切境界）獲得法自在，最殊勝無上，不再有任何所作，不見有任何需要證得的境界；具足十力（daśa-balāni，指佛的十種力量），登上最殊勝無畏的境界，對於一切法無礙觀察，發出真正的獅子吼，不受後有。第二種是指阿羅漢（arhat，指斷盡煩惱的聖者）和辟支佛（pratyekabuddha，指獨自覺悟的聖者），他們得度無量生死怖畏，享受解脫的快樂，並作如是念：『我今已離生死怖畏，不受諸苦。』世尊！阿羅漢和辟支佛這樣觀察認為不受後有，但他們沒有證得第一蘇息涅槃（nirvāṇa，指寂滅的境界）。他們因為在未證得的境界沒有遇到佛法，所以能自己理解，我現在證得有餘依地（sopadhiśeṣa-bhūmi，指還有煩惱殘餘的境界），決定當證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺）。為什麼呢？聲聞（śrāvaka，指聽聞佛法而修行的人）和獨覺（pratyekabuddha）最終都要進入大乘（mahāyāna，指菩薩乘），而大乘就是佛乘，所以三乘（triyāna，指聲聞乘、獨覺乘、菩薩乘）實際上是一乘，證得

【English Translation】 English version The dharmas (laws, teachings) that should be severed by Vajra-jñāna (the diamond wisdom of the Buddha) are all established based on the support of the avidyā-sthiti (the ground of ignorance). Just as all the seed-forests grow depending on the earth, and if the earth is destroyed, they also perish; similarly, the tathāgata-bodhi (enlightenment of the Tathagata), and the dharmas that should be severed by the Buddha's Vajra-jñāna, which are as numerous as the sands of the Ganges, all grow depending on the avidyā-sthiti. If that avidyā-sthiti is severed, then the tathāgata-bodhi and the dharmas that should be severed by the Buddha's Vajra-jñāna, which are as numerous as the sands of the Ganges, will also be severed. Thus, when all the dharmas that should be severed, which are as numerous as the sands of the Ganges, and all the kleshas (afflictions) and the actions arising from them are severed, one can attain the inconceivable dharmas of all the Buddhas, which are as numerous as the sands of the Ganges. One can attain unobstructed supernormal powers in all dharmas, gain various wisdom and insights, be free from all faults, gain all merits, become the great Dharma King, be free in the Dharma, attain the state of freedom in all dharmas, and roar the true lion's roar: 'My birth is exhausted, the holy life is established, what had to be done is done, there is no more punarbhava (rebirth)'. Therefore, the World Honored One, with a lion's roar, based on the nitārtha (ultimate meaning), has always declared the vyākaraṇa (prediction). World Honored One! There are two kinds of wisdom regarding no more punarbhava. What are the two? The first is that the Tathagatas, with their damatha-bala (power of taming), subdue the catvāro māraḥ (four demons), transcend the world, and are revered by all sentient beings; they attain the inconceivable pure dharma-kāya (dharma body), gain freedom in the Dharma in the jñeya-bhūmi (ground of knowable), are the most supreme and have nothing more to do, and see no more ground to attain; they are endowed with the daśa-balāni (ten powers), ascend to the most supreme fearless ground, observe all dharmas without obstruction, roar the true lion's roar, and have no more punarbhava. The second is that the arhats (worthy ones) and pratyekabuddhas (solitary realizers) are delivered from the fear of limitless birth and death, enjoy the bliss of liberation, and think thus: 'I am now free from the fear of birth and death, and I do not experience any suffering.' World Honored One! The arhats and pratyekabuddhas, observing in this way, think that there is no more punarbhava, but they have not attained the first suśīta nirvāṇa (peaceful extinction). Because they have not encountered the Dharma in the state they have not attained, they can understand themselves that they have now attained the sopadhiśeṣa-bhūmi (state with remaining aggregates), and they will definitely attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Why is that? The śrāvakas (hearers) and pratyekabuddhas will all eventually enter the mahāyāna (great vehicle), and the mahāyāna is the Buddha-yāna (Buddha vehicle), therefore the triyāna (three vehicles) are actually one vehicle, and attain

一乘者得阿耨多羅三藐三菩提，阿耨多羅三藐三菩提者即是涅槃，言涅槃者即是如來清凈法身，證法身者即是一乘，無異如來、無異法身。言如來者即是法身，證究竟法身者即究竟一乘，究竟一乘者即離相續。何以故？世尊！如來住時無有限量等於后際，如來能以無限大悲無限誓願利益世間，作是說者是名善說。若復說言，如來是常、是無盡法、一切世間究竟依者，亦名善說。是故能于無護世間無依世間與等后際，作無盡歸依、常住歸依、究竟歸依者，謂如來、應、正等覺。法者是一乘道，僧者是三乘眾，此二歸依非究竟依，名少分依。何以故？說一乘道證究竟法身，於後更無說一乘道，三乘眾者有恐怖故；歸依如來求出修學，有所作故，向阿耨多羅三藐三菩提故。二依非究竟依，是有限依。若諸有情如來調伏，歸依如來得法津潤，由信樂心歸依於法及比丘僧。是二歸依，由法津潤信入歸依。如來者非法津潤信入歸依，言如來者是真實依。此二歸依以真實義，即名究竟歸依如來。何以故？如來不異此二歸依，是故如來即三歸依。何以故？說一乘道、如來最勝、具四無畏、正師子吼。若諸如來隨彼所欲，而以方便說於二乘即是大乘。以第一義無有二乘，二乘者同入一乘，一乘者即勝義乘。世尊！聲聞獨覺初證聖諦，非以

【現代漢語翻譯】現代漢語譯本所謂一乘，是指證得阿耨多羅三藐三菩提（無上正等正覺），阿耨多羅三藐三菩提即是涅槃（寂滅），涅槃即是如來清凈法身（佛的真如之身），證得法身即是一乘，與如來、法身無異。所謂如來，即是法身，證得究竟法身即是究竟一乘，究竟一乘即是離相續（脫離生死輪迴）。為什麼呢？世尊！如來住世時，與後來的際遇沒有差別，如來能以無限的大悲和無限的誓願利益世間，這樣說就是善說。如果又說，如來是常住的、是無盡的法、是一切世間究竟的依靠，也稱為善說。因此，能在無護世間、無依世間，與後來的際遇一樣，作為無盡的歸依、常住的歸依、究竟的歸依的，就是如來、應、正等覺（佛的十號之一）。法是一乘之道，僧是三乘之眾，這二者歸依不是究竟的歸依，稱為少分歸依。為什麼呢？因為說一乘之道是爲了證得究竟法身，之後不再說一乘之道，三乘之眾因為有恐懼的緣故；歸依如來是爲了求得解脫而修學，有所作為，是爲了趨向阿耨多羅三藐三菩提的緣故。這二者歸依不是究竟的歸依，是有限的歸依。如果眾生被如來調伏，歸依如來而得到法的滋潤，由於信樂之心而歸依於法和比丘僧。這二者歸依，由於法的滋潤而信入歸依。如來不是由於法的滋潤而信入歸依，說如來是真實的歸依。這二者歸依以真實的意義來說，就是究竟歸依如來。為什麼呢？如來不異於這二者歸依，所以如來就是三歸依。為什麼呢？因為說一乘之道、如來最殊勝、具足四無畏、發出正師子吼。如果諸如來隨順眾生的意願，而以方便說二乘，那就是大乘。以第一義來說，沒有二乘，二乘最終都進入一乘，一乘就是勝義乘。世尊！聲聞（聽聞佛法而修行的人）和獨覺（不依師教而獨自悟道的人）初次證得聖諦，不是以

【English Translation】 English version The One Vehicle means attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), and Anuttara-samyak-sambodhi is Nirvana (extinction of suffering). Nirvana is the Tathagata's (Buddha's) pure Dharmakaya (Dharma body), and realizing the Dharmakaya is the One Vehicle, which is no different from the Tathagata or the Dharmakaya. The Tathagata is the Dharmakaya, and realizing the ultimate Dharmakaya is the ultimate One Vehicle. The ultimate One Vehicle is the cessation of continuity (liberation from the cycle of birth and death). Why is this so? World Honored One! When the Tathagata dwells in the world, there is no difference between the past and the future. The Tathagata can benefit the world with infinite great compassion and infinite vows. To say this is to speak well. If it is also said that the Tathagata is permanent, is the endless Dharma, and is the ultimate refuge of all the world, this is also called speaking well. Therefore, the one who can be an endless refuge, a permanent refuge, and an ultimate refuge in a world without protection and a world without reliance, just like the future, is called the Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of the Buddha). The Dharma is the path of the One Vehicle, and the Sangha is the assembly of the Three Vehicles. These two refuges are not ultimate refuges, and are called partial refuges. Why is this so? Because the path of the One Vehicle is spoken to realize the ultimate Dharmakaya, and after that, the path of the One Vehicle is no longer spoken. The assembly of the Three Vehicles has fear; they take refuge in the Tathagata to seek liberation through practice, and they have something to accomplish, which is to move towards Anuttara-samyak-sambodhi. These two refuges are not ultimate refuges, they are limited refuges. If sentient beings are tamed by the Tathagata, take refuge in the Tathagata and receive the nourishment of the Dharma, and due to their faith and joy, take refuge in the Dharma and the Bhikshu Sangha (monk community). These two refuges, due to the nourishment of the Dharma, enter into refuge through faith. The Tathagata does not enter into refuge through faith due to the nourishment of the Dharma. To say the Tathagata is the true refuge. These two refuges, in the true sense, are called the ultimate refuge in the Tathagata. Why is this so? The Tathagata is not different from these two refuges, therefore the Tathagata is the Three Refuges. Why is this so? Because the path of the One Vehicle is spoken, the Tathagata is the most supreme, possesses the four fearlessnesses, and roars the true lion's roar. If the Tathagatas, according to the desires of sentient beings, expediently speak of the Two Vehicles, that is the Mahayana (Great Vehicle). In the ultimate sense, there are no Two Vehicles. The Two Vehicles ultimately enter the One Vehicle, and the One Vehicle is the supreme vehicle. World Honored One! The Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) who initially realize the Noble Truths, do not do so by

一智斷諸住地，亦非一智證四遍知諸功德等，亦非以法能善了知此四法義。世尊！于出世智，無有四智漸至漸緣。世尊！出世間智無漸至法，如金剛喻。世尊！聲聞獨覺以于種種聖諦之智斷諸住地，無有出世第一義智。唯有如來、應、正遍知，非諸聲聞獨覺境界，以不思議空性之智，能破一切諸煩惱㲉。世尊！破煩惱㲉究竟之智，是名出世第一義智。初聖諦智非究竟智，是于趣向阿耨多羅三藐三菩提智。世尊！真聖義者即非二乘。何以故？聲聞獨覺唯能成就少分功德，名之為聖。世尊！言聖諦者，非諸聲聞獨覺之諦及彼功德。而此諦者，唯有如來、應、正等覺初始了知，然後為彼無明㲉藏世間眾生開示演說，故名聖諦。世尊！此聖諦者，甚深微妙、難見難了、不可分別、非思量境，一切世間所不能信。唯有如來、應、正等覺之所能知。何以故？此說甚深如來之藏。如來藏者是佛境界，非諸聲聞獨覺所行。于如來藏說聖諦義，此如來藏甚深微妙，所說聖諦亦復深妙，難見難了、不可分別、非思量境，一切世間所不能信，唯有如來、應、正等覺之所能知。若於無量煩惱所纏如來之藏不疑惑者，于出一切煩惱之藏如來法身亦無疑惑。世尊！若有於此如來之藏及佛法身不可思議佛秘密境心得究竟，于彼所說二聖諦義能信能了、

【現代漢語翻譯】現代漢語譯本：以一個智慧斷除所有住地（指煩惱的停留之處），也不是用一個智慧來證得四種遍知（指苦、集、滅、道四諦）等功德，也不是通過法能夠完全瞭解這四法（四諦）的意義。世尊！對於出世間的智慧，沒有四種智慧逐漸達到、逐漸攀緣的過程。世尊！出世間的智慧沒有漸進的方法，就像金剛一樣堅固。世尊！聲聞和獨覺通過對種種聖諦的智慧來斷除各種住地，但沒有出世間的第一義智慧。只有如來、應供、正遍知（佛的十號之一）才具有，這不是聲聞和獨覺所能達到的境界，他們以不可思議的空性智慧，能夠破除一切煩惱的障礙。世尊！破除煩惱障礙的究竟智慧，才被稱為出世間的第一義智慧。最初的聖諦智慧不是究竟的智慧，而是趨向于阿耨多羅三藐三菩提（無上正等正覺）的智慧。世尊！真正的聖義者不是二乘（聲聞乘和獨覺乘）。為什麼呢？因為聲聞和獨覺只能成就少部分的功德，被稱為聖者。世尊！所說的聖諦，不是聲聞和獨覺的諦理以及他們的功德。而這個諦理，只有如來、應供、正等覺最初了知，然後為那些被無明障礙所覆蓋的世間眾生開示演說，所以稱為聖諦。世尊！這個聖諦，非常深奧微妙、難以見到難以理解、不可分別、不是思量所能及的境界，一切世間都不能相信。只有如來、應供、正等覺才能知道。為什麼呢？因為這裡說的是深奧的如來藏（指眾生本具的佛性）。如來藏是佛的境界，不是聲聞和獨覺所能行到的。在如來藏中說聖諦的意義，這個如來藏非常深奧微妙，所說的聖諦也同樣深奧微妙，難以見到難以理解、不可分別、不是思量所能及的境界，一切世間都不能相信，只有如來、應供、正等覺才能知道。如果對於被無量煩惱所纏繞的如來藏不疑惑，那麼對於出離一切煩惱的如來法身也不會疑惑。世尊！如果有人對於這個如來藏和佛法身不可思議的佛秘密境界能夠徹底理解，對於他們所說的二聖諦（世俗諦和勝義諦）的意義能夠相信和理解，

【English Translation】 English version: One wisdom does not sever all abodes (referring to the places where afflictions dwell), nor does one wisdom realize the fourfold perfect knowledges (referring to the Four Noble Truths: suffering, origin, cessation, and path) and other merits, nor can one fully understand the meaning of these four dharmas (the Four Noble Truths) through the Dharma. World Honored One! For transcendental wisdom, there is no gradual attainment or gradual progression through four wisdoms. World Honored One! Transcendental wisdom has no gradual method, like a diamond. World Honored One! Śrāvakas and Pratyekabuddhas sever all abodes through their wisdom of various noble truths, but they do not possess the ultimate transcendental wisdom. Only the Tathāgata, Arhat, Samyaksaṃbuddha (one of the ten epithets of the Buddha) possesses it, which is not the realm of Śrāvakas and Pratyekabuddhas. With their inconceivable wisdom of emptiness, they can break through all the obstacles of afflictions. World Honored One! The ultimate wisdom that breaks through the obstacles of afflictions is called the ultimate transcendental wisdom. The initial wisdom of the noble truths is not the ultimate wisdom, but rather the wisdom that leads towards Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). World Honored One! The true noble ones are not the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Why? Because Śrāvakas and Pratyekabuddhas can only achieve a small portion of merits and are called noble ones. World Honored One! The so-called noble truths are not the truths of Śrāvakas and Pratyekabuddhas, nor their merits. But these truths are first understood by the Tathāgata, Arhat, Samyaksaṃbuddha, and then revealed and explained to the sentient beings of the world who are covered by the obstacles of ignorance, hence they are called noble truths. World Honored One! These noble truths are extremely profound and subtle, difficult to see and understand, cannot be distinguished, and are beyond the realm of thought. The entire world cannot believe in them. Only the Tathāgata, Arhat, Samyaksaṃbuddha can know them. Why? Because this speaks of the profound Tathāgatagarbha (referring to the Buddha-nature inherent in all beings). The Tathāgatagarbha is the realm of the Buddha, not the realm that Śrāvakas and Pratyekabuddhas can reach. The meaning of the noble truths is spoken within the Tathāgatagarbha. This Tathāgatagarbha is extremely profound and subtle, and the noble truths spoken are also profound and subtle, difficult to see and understand, cannot be distinguished, and are beyond the realm of thought. The entire world cannot believe in them, only the Tathāgata, Arhat, Samyaksaṃbuddha can know them. If one has no doubt about the Tathāgatagarbha that is entangled by countless afflictions, then one will also have no doubt about the Dharmakāya of the Tathāgata that is free from all afflictions. World Honored One! If someone can thoroughly understand the inconceivable secret realm of the Buddha in this Tathāgatagarbha and the Dharmakāya of the Buddha, and can believe and understand the meaning of the two noble truths (conventional truth and ultimate truth) that they speak of,

能生勝解。何等名為二聖諦義？所謂有作及以無作。作聖諦者，是不圓滿四聖諦義。何以故？由他護故，而不能得知一切苦、斷一切集、證一切滅、修一切道，是故不知有為無為及於涅槃。世尊！無作諦者，是說圓滿四聖諦義。何以故？能自護故，知一切苦、斷一切集、證一切滅、修一切道。如是所說八聖諦義，如來但以四聖諦說。於此無作四聖諦義，唯有如來、應、正等覺作事究竟，非阿羅漢及辟支佛力所能及。何以故？非諸勝劣下中上法能證涅槃。云何如來於無作諦得事究竟？謂諸如來、應、正等覺，遍知諸苦，斷諸煩惱及超煩惱所攝苦集，能證一切意生身蘊所有苦滅，及修一切苦滅之道。世尊！非壞法故名為苦滅。何以故？言苦滅者，無始無作、無起無盡、常住不動、本性清凈、出煩惱㲉。世尊！如來成就過於恒沙，具解脫智不思議法，說名法身。世尊！如是法身不離煩惱，名如來藏。世尊！如來藏者，即是如來空性之智。如來藏者，一切聲聞獨覺所未曾見亦未曾得，唯佛了知及能作證。世尊！此如來藏空性之智復有二種。何等為二？謂空如來藏，所謂離於不解脫智一切煩惱。世尊！不空如來藏具過恒沙佛解脫智不思議法。世尊！此二空智，諸大聲聞由信能入。世尊！如是一切聲聞獨覺空性之智，於四倒境攀緣

【現代漢語翻譯】現代漢語譯本能生起殊勝的理解。什麼是二聖諦的含義呢？就是所謂的『有作』和『無作』。『有作』聖諦，是不圓滿的四聖諦的含義。為什麼呢？因為它依賴於他人的保護，而不能完全瞭解一切苦、斷除一切集、證得一切滅、修習一切道，因此不能瞭解有為法、無為法以及涅槃。世尊！『無作』聖諦，是說圓滿的四聖諦的含義。為什麼呢？因為它能自我保護，能瞭解一切苦、斷除一切集、證得一切滅、修習一切道。像這樣所說的八聖諦的含義，如來只是用四聖諦來表達。在這『無作』的四聖諦的含義中，只有如來、應供、正等覺才能究竟完成，不是阿羅漢和辟支佛的力量所能達到的。為什麼呢？因為不是通過那些有勝劣、下中上的法就能證得涅槃。如來是如何在『無作』諦中得到究竟的呢？就是說，如來、應供、正等覺，普遍瞭解一切苦，斷除一切煩惱以及超越煩惱所包含的苦集，能證得一切意生身蘊所包含的苦滅，以及修習一切苦滅之道。世尊！不是因為壞滅了法才叫做苦滅。為什麼呢？所說的苦滅，是無始無作、無生無滅、常住不動、本性清凈、脫離煩惱的束縛。世尊！如來成就了超過恒河沙數，具足解脫智慧的不可思議的法，稱為法身。世尊！這樣的法身不離煩惱，稱為如來藏。世尊！如來藏，就是如來的空性之智。如來藏，是一切聲聞和獨覺所未曾見過也未曾得到的，只有佛才能瞭解並能作證。世尊！這如來藏的空性之智又有兩種。是哪兩種呢？就是空如來藏，也就是遠離一切不解脫智慧的煩惱。世尊！不空如來藏具足超過恒河沙數的佛解脫智慧的不可思議的法。世尊！這兩種空智，諸大聲聞通過信才能進入。世尊！像這樣一切聲聞和獨覺的空性之智，在四顛倒的境界中攀緣。

【English Translation】 English version Able to generate superior understanding. What are the meanings of the two noble truths? They are what is called 'with action' and 'without action.' The noble truth 'with action' is the meaning of the four noble truths that is not complete. Why is that? Because it relies on the protection of others, and cannot fully understand all suffering, cut off all accumulation, realize all cessation, and cultivate all paths. Therefore, it cannot understand conditioned and unconditioned phenomena and Nirvana. World Honored One! The noble truth 'without action' is said to be the complete meaning of the four noble truths. Why is that? Because it can protect itself, understand all suffering, cut off all accumulation, realize all cessation, and cultivate all paths. The meaning of the eight noble truths as spoken in this way, the Tathagata expresses only with the four noble truths. In this meaning of the four noble truths 'without action,' only the Tathagata, the Arhat, the Fully Enlightened One can accomplish it completely, it is not within the power of Arhats and Pratyekabuddhas. Why is that? Because it is not through those superior, inferior, lower, middle, and higher dharmas that one can realize Nirvana. How does the Tathagata achieve completeness in the truth 'without action'? It means that the Tathagata, the Arhat, the Fully Enlightened One, universally understands all suffering, cuts off all afflictions and the suffering and accumulation contained within afflictions, can realize the cessation of suffering contained within all mind-made aggregates, and cultivate all paths to the cessation of suffering. World Honored One! It is not because the dharma is destroyed that it is called the cessation of suffering. Why is that? The so-called cessation of suffering is without beginning, without action, without arising, without ending, permanent and unmoving, pure in its original nature, and free from the bondage of afflictions. World Honored One! The Tathagata has accomplished inconceivable dharmas of wisdom of liberation exceeding the sands of the Ganges, which is called the Dharmakaya (Dharma Body). World Honored One! Such a Dharmakaya is not separate from afflictions, and is called the Tathagatagarbha (Buddha-nature). World Honored One! The Tathagatagarbha is the wisdom of emptiness of the Tathagata. The Tathagatagarbha is something that all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) have never seen nor attained, only the Buddha can understand and realize it. World Honored One! This wisdom of emptiness of the Tathagatagarbha also has two kinds. What are the two? They are the empty Tathagatagarbha, which is to say, it is separate from all afflictions of non-liberation wisdom. World Honored One! The non-empty Tathagatagarbha is endowed with inconceivable dharmas of the Buddha's wisdom of liberation exceeding the sands of the Ganges. World Honored One! These two kinds of emptiness wisdom, the great Sravakas can enter through faith. World Honored One! Like this, the wisdom of emptiness of all Sravakas and Pratyekabuddhas clings to the realm of the four inversions.

而轉，是故一切聲聞獨覺所未曾見亦未曾證。一切苦滅唯佛現證，壞諸煩惱修苦滅道。世尊！此四諦中，三諦無常，一諦是常。何以故？如是三諦入有為相，有為相者則是無常。言無常者是破壞法，破壞法者非諦非常非歸依處。是故三諦以第一義非諦非常非歸依處。世尊！一苦滅諦離有為相，離有為相則性常住，性常住者非破壞法，非破壞者是諦是常、是歸依處。世尊！是故苦滅聖諦以勝義故，是諦是常是歸依處。世尊！此苦滅諦是不思議，過諸有情心識境界，亦非一切聲聞獨覺智所能及。譬如生盲不見眾色，七日嬰兒不見日輪。苦滅諦者亦復如是，非諸凡夫心識所緣，亦非一切聲聞獨覺智之境界。凡夫識者謂二邊見，一切聲聞獨覺智者名為凈智。言邊見者，於五取蘊執著為我，生異分別。邊見有二。何者為二？所謂常見及以斷見。世尊！若復有見生死無常涅槃是常，非斷常見是名正見。何以故？諸計度者見身諸根受者思者現法滅壞，于有相續不能了知，盲無慧目起于斷見。於心相續剎那滅壞，愚闇不了意識境界，起于常見。世尊！然彼彼義過諸分別及下劣見，由諸愚夫妄生異想顛倒執著，謂斷謂常。

「世尊！顛倒有情於五取蘊，無常常想、苦為樂想、無我我想、不凈凈想。聲聞獨覺所有凈智，于如來境及佛

【現代漢語翻譯】現代漢語譯本：因此，這種轉變是一切聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）和獨覺（Pratyekabuddha，指獨自悟道的人）從未見過也未曾證得的。一切苦的止息唯有佛陀才能親自證悟，他破除了各種煩惱，修習通向苦滅的道路。世尊！在這四聖諦（catvāri āryasatyāni）中，三諦是無常的，一諦是常的。為什麼呢？因為這三諦都屬於有為相（saṃskṛta-lakṣaṇa，指因緣和合而生的現象），有為相的事物都是無常的。說無常就是指會壞滅的法，會壞滅的法就不是真諦，不是常住，也不是歸依之處。所以，從第一義諦（paramārtha-satya，指究竟真實的道理）的角度來說，這三諦不是真諦，不是常住，也不是歸依之處。世尊！唯有苦滅諦（duḥkha-nirodha-satya，指苦的止息）是遠離有為相的，遠離有為相就意味著其自性是常住的，自性常住的就不是會壞滅的法，不是會壞滅的法就是真諦，是常住，是歸依之處。世尊！因此，苦滅聖諦從勝義諦（paramārtha-satya，指最究竟的真理）的角度來說，是真諦，是常住，是歸依之處。世尊！這苦滅諦是不可思議的，超越了一切有情（sattva，指一切有情識的生命）的心識境界，也不是一切聲聞和獨覺的智慧所能達到的。譬如天生的盲人看不見各種顏色，七天大的嬰兒看不見太陽。苦滅諦也是如此，不是凡夫心識所能認識的，也不是一切聲聞和獨覺智慧所能達到的境界。凡夫的認識是二邊見（antagrāha，指執著于極端觀點的見解），一切聲聞和獨覺的智慧被稱為凈智（viśuddha-jñāna，指清凈的智慧）。所謂邊見，就是對五取蘊（pañca upādānaskandha，指構成生命的五種要素：色、受、想、行、識）執著為『我』，產生種種不同的分別。邊見有兩種。哪兩種呢？就是常見（śāśvata-dṛṣṭi，指認為事物永恒不變的見解）和斷見（uccheda-dṛṣṭi，指認為事物會徹底斷滅的見解）。世尊！如果有人認為生死是無常的，涅槃（nirvāṇa，指解脫的境界）是常住的，既不是斷見也不是常見，這就是正見（samyag-dṛṣṭi，指正確的見解）。為什麼呢？因為那些執著于計度的人，看到身體的各種器官、感受、思想在當下壞滅，卻不能瞭解有相續的存在，就像盲人沒有智慧的眼睛一樣，產生了斷見。對於心識的剎那生滅，愚昧的人不能瞭解意識的境界，產生了常見。世尊！然而，這些道理都超越了各種分別和低劣的見解，由於愚癡的人妄生種種不同的想法，顛倒執著，認為事物是斷滅的或是常住的。世尊！顛倒的有情對於五取蘊，會產生無常執著為常、苦執著為樂、無我執著為我、不凈執著為凈的顛倒想法。聲聞和獨覺所擁有的清凈智慧，對於如來（Tathāgata，指佛陀的稱號）的境界和佛陀的智慧，也無法完全理解。

【English Translation】 English version: Therefore, this transformation is something that all Śrāvakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own) have never seen nor realized. The cessation of all suffering is only directly realized by the Buddha, who destroys all afflictions and practices the path to the cessation of suffering. World Honored One! Among these Four Noble Truths (catvāri āryasatyāni), three truths are impermanent, and one truth is permanent. Why is that? Because these three truths belong to the conditioned realm (saṃskṛta-lakṣaṇa, referring to phenomena arising from causes and conditions), and conditioned things are all impermanent. To say impermanent is to say that it is a dharma that will be destroyed, and a dharma that will be destroyed is not a true truth, not permanent, and not a place of refuge. Therefore, from the perspective of the ultimate truth (paramārtha-satya, referring to the ultimate reality), these three truths are not true truths, not permanent, and not places of refuge. World Honored One! Only the truth of the cessation of suffering (duḥkha-nirodha-satya, referring to the cessation of suffering) is free from the conditioned realm, and being free from the conditioned realm means that its nature is permanent. That which is permanent in nature is not a dharma that will be destroyed, and that which is not destroyed is a true truth, is permanent, and is a place of refuge. World Honored One! Therefore, the Noble Truth of the cessation of suffering, from the perspective of the supreme truth (paramārtha-satya, referring to the most ultimate truth), is a true truth, is permanent, and is a place of refuge. World Honored One! This truth of the cessation of suffering is inconceivable, it transcends the realm of consciousness of all sentient beings (sattva, referring to all beings with consciousness), and it is also beyond the reach of the wisdom of all Śrāvakas and Pratyekabuddhas. For example, a person born blind cannot see various colors, and a seven-day-old infant cannot see the sun. The truth of the cessation of suffering is also like this, it is not something that ordinary people's consciousness can perceive, nor is it within the realm of the wisdom of all Śrāvakas and Pratyekabuddhas. The understanding of ordinary people is based on dualistic views (antagrāha, referring to views that cling to extreme viewpoints), and the wisdom of all Śrāvakas and Pratyekabuddhas is called pure wisdom (viśuddha-jñāna, referring to pure wisdom). The so-called dualistic view is the clinging to the five aggregates (pañca upādānaskandha, referring to the five elements that constitute life: form, feeling, perception, mental formations, and consciousness) as 'self', giving rise to various different discriminations. There are two kinds of dualistic views. What are the two? They are the view of permanence (śāśvata-dṛṣṭi, referring to the view that things are eternal and unchanging) and the view of annihilation (uccheda-dṛṣṭi, referring to the view that things will be completely annihilated). World Honored One! If someone believes that birth and death are impermanent and that Nirvana (nirvāṇa, referring to the state of liberation) is permanent, and it is neither the view of annihilation nor the view of permanence, then this is the right view (samyag-dṛṣṭi, referring to the correct view). Why is that? Because those who cling to calculation see the various organs of the body, feelings, and thoughts perish in the present moment, but they cannot understand the existence of continuity. Like a blind person without the eyes of wisdom, they give rise to the view of annihilation. Regarding the momentary arising and ceasing of consciousness, ignorant people cannot understand the realm of consciousness, and they give rise to the view of permanence. World Honored One! However, these principles transcend all discriminations and inferior views. Due to the foolish people's false arising of various different thoughts, they cling to distorted views, believing that things are either annihilated or permanent. World Honored One! Deluded sentient beings, regarding the five aggregates, have the inverted thoughts of clinging to impermanence as permanence, suffering as pleasure, no-self as self, and impurity as purity. The pure wisdom possessed by Śrāvakas and Pratyekabuddhas also cannot fully comprehend the realm of the Tathāgata (Tathāgata, referring to the title of the Buddha) and the wisdom of the Buddha.

法身所未曾見。或有眾生信如來故，于如來所起于常想、樂想、我想及於凈想，非顛倒見即是正見。何以故？如來法身是常波羅蜜、樂波羅蜜、我波羅蜜、凈波羅蜜。若諸有情作如是見是名正見，若正見者名真佛子，從佛口生、從正法生、從法化生、得佛法分。世尊！言凈智者，則是一切聲聞獨覺智波羅蜜。此之凈智，于苦滅諦尚非境界，況苦滅諦。是四入流智之所行。何以故？三乘初業不愚法者，能于彼義當證當了。世尊！為何義故說四入流？世尊！此四入流是世間法。世尊！唯一入流，于諸入流為最為上，以第一義是為入流、是為歸依、是苦滅諦。

「世尊！生死者依如來藏，以如來藏故說前際不可了知。世尊！有如來藏故得有生死，是名善說。世尊！生死者，諸受根滅無間相續未受根起，名為生死。世尊！生死二法是如來藏，於世俗法名為生死。世尊！死者諸受根滅，生者諸受根起，如來藏者則不生不死、不升不墜、離有為相。世尊！如來藏者常恒不壞，是故世尊！如來藏者與不離解脫智藏是依是持，是為建立。亦與外離不解脫智諸有為法依持建立。世尊！若無如來藏者，應無厭苦樂求涅槃。何以故？於此六識及以所知如是七法，剎那不住不受眾苦，不堪厭離愿求涅槃。如來藏者，無有前際無生無滅，法

【現代漢語翻譯】現代漢語譯本：法身（Dharmakaya）是無法被看見的。然而，有些眾生因為信仰如來（Tathagata），對如來產生常想、樂想、我想以及凈想，這種不顛倒的見解就是正見。為什麼呢？因為如來的法身是常波羅蜜（Nitya Paramita，常到彼岸）、樂波羅蜜（Sukha Paramita，樂到彼岸）、我波羅蜜（Atma Paramita，我到彼岸）、凈波羅蜜（Shuddha Paramita，凈到彼岸）。如果眾生能有這樣的見解，就稱為正見。有正見的人才是真正的佛子，是從佛口所生，從正法所生，從法化生，得到了佛法的一部分。世尊！所說的凈智，是指一切聲聞（Sravaka）和獨覺（Pratyekabuddha）的智慧波羅蜜。這種凈智，對於苦滅諦（Dukkha-nirodha-satya）來說，尚且不是其境界，更何況是苦滅諦本身。這是四入流智（Srota-apanna-jnana）所能達到的境界。為什麼呢？因為三乘（Triyana）初業不愚昧於佛法的人，能夠理解並證悟其中的含義。世尊！為什麼說有四入流呢？世尊！這四入流是世間法。世尊！只有一個入流，在所有入流中最為殊勝，因為第一義諦才是真正的入流，才是真正的歸依，才是苦滅諦。世尊！生死是依如來藏（Tathagatagarbha）而有的，因為有如來藏，所以說前際是不可知的。世尊！因為有如來藏，所以才會有生死，這才是善說。世尊！生死是指諸受根（Vedana-indriya）滅盡后，無間相續，新的受根又生起，這稱為生死。世尊！生死這兩種法都是如來藏，在世俗法中稱為生死。世尊！死是指諸受根滅盡，生是指諸受根生起，而如來藏是不生不死的，不上升也不墜落，是遠離有為相的。世尊！如來藏是常恒不壞的，所以世尊！如來藏與不離解脫智藏是所依持，是建立的基礎。也與外離不解脫智的諸有為法是所依持和建立的基礎。世尊！如果沒有如來藏，就不應該有厭惡痛苦、追求涅槃的想法。為什麼呢？因為這六識（Sad-vijnana）以及所知，這七法都是剎那不住，不能承受眾苦，不能厭離，不能愿求涅槃。如來藏是沒有前際的，不生不滅的，是法

【English Translation】 English version: The Dharmakaya (法身) is not seen. However, some sentient beings, due to their faith in the Tathagata (如來), develop thoughts of permanence, bliss, self, and purity regarding the Tathagata. This non-inverted view is the correct view. Why is this so? Because the Dharmakaya of the Tathagata is the Paramita (波羅蜜) of permanence (Nitya Paramita), the Paramita of bliss (Sukha Paramita), the Paramita of self (Atma Paramita), and the Paramita of purity (Shuddha Paramita). If sentient beings have such a view, it is called the correct view. Those with the correct view are true children of the Buddha, born from the Buddha's mouth, born from the Dharma, born from the Dharma's transformation, and have obtained a share of the Buddha's Dharma. World Honored One! The so-called pure wisdom refers to the wisdom Paramita of all Sravakas (聲聞) and Pratyekabuddhas (獨覺). This pure wisdom is not even within the realm of the cessation of suffering (Dukkha-nirodha-satya), let alone the cessation of suffering itself. This is the realm that the wisdom of the four stream-enterers (Srota-apanna-jnana) can reach. Why is this so? Because those in the initial stages of the three vehicles (Triyana) who are not ignorant of the Dharma can understand and realize its meaning. World Honored One! Why are the four stream-enterers mentioned? World Honored One! These four stream-enterers are worldly dharmas. World Honored One! There is only one stream-enterer, which is the most supreme among all stream-enterers, because the ultimate truth is the true stream-enterer, the true refuge, and the cessation of suffering. World Honored One! Samsara (生死) is dependent on the Tathagatagarbha (如來藏). Because of the Tathagatagarbha, it is said that the beginning is unknowable. World Honored One! Because there is the Tathagatagarbha, there is samsara, and this is well said. World Honored One! Samsara refers to the cessation of the sense faculties (Vedana-indriya), followed by the uninterrupted continuation and the arising of new sense faculties. This is called samsara. World Honored One! These two dharmas of samsara are the Tathagatagarbha, and in worldly dharmas, they are called samsara. World Honored One! Death is the cessation of the sense faculties, and birth is the arising of the sense faculties. The Tathagatagarbha is neither born nor dies, neither ascends nor falls, and is free from the characteristics of conditioned phenomena. World Honored One! The Tathagatagarbha is permanent and indestructible. Therefore, World Honored One! The Tathagatagarbha is the basis and support for the wisdom of liberation that is inseparable from it. It is also the basis and support for all conditioned phenomena that are separate from the wisdom of non-liberation. World Honored One! If there were no Tathagatagarbha, there should be no aversion to suffering and no desire for Nirvana. Why is this so? Because these six consciousnesses (Sad-vijnana) and what is known, these seven dharmas, are momentary and cannot endure suffering, cannot be averse to it, and cannot desire Nirvana. The Tathagatagarbha has no beginning, is neither born nor dies, and is the Dharma.

受諸苦。彼為厭苦，愿求涅槃。世尊！如來藏者，非有我人眾生壽者。如來藏者，身見有情、顛倒有情、空見有情，非所行境。世尊！如來藏者是法界藏，是法身藏、出世間藏、性清凈藏，此本性凈。如來藏者如我所解，縱為客塵煩惱所染，猶是不可思議如來境界。何以故？世尊！剎那剎那善不善心客塵煩惱所不能染。何以故？煩惱不觸心，心不觸煩惱。云何不觸法而能得染心？世尊！由有煩惱有隨染心。隨煩惱染難解難了，唯佛世尊為眼、為智、為法根本、為尊、為導、為正法依，如實知見。」

爾時世尊嘆勝鬘夫人言：「善哉善哉，如汝所說。性清凈心隨煩惱染，難可了知。複次勝鬘！有二種法難可了知。何等為二？謂性清凈心難可了知，彼心為煩惱染亦難了知。如此二法，汝及成就大法菩薩乃能聽受，諸餘聲聞由信能解。勝鬘！若我弟子增上信者，隨順法智，於此法中而得究竟。順法智者，觀根識境，觀察業報，觀羅漢眠觀心自在愛樂禪樂，觀聲聞獨覺聖神變通。由成就此五善巧觀，現在未來聲聞弟子因增上信隨順法智，善能解了性清凈心煩惱所染而得究竟。勝鬘！是究竟者為大乘因。汝今當知信如來者，于甚深法不生誹謗。」

爾時勝鬘夫人白佛言：「世尊！復有餘義能多利益。我當承佛威神之

{ "translations": [ "現代漢語譯本：\n\n遭受種種痛苦。他們因為厭惡痛苦，希望尋求涅槃（Nirvana，佛教中解脫生死輪迴的境界）。世尊！如來藏（Tathagatagarbha，佛性的潛在狀態）並非有我、人、眾生、壽者（佛教中對「我」的四種錯誤觀念）。如來藏不是那些執著于身見（認為身體是「我」）、顛倒見（錯誤的認知）、空見（認為一切皆空）的有情眾生所能理解的境界。世尊！如來藏是法界藏（Dharmadhatu-garbha，宇宙真理的寶藏），是法身藏（Dharmakaya-garbha，佛的法性身寶藏）、出世間藏（Lokottara-garbha，超越世俗的寶藏）、性清凈藏（Prakriti-parisuddha-garbha，本性清凈的寶藏），它本性清凈。如我所理解的如來藏，即使被客塵煩惱（Klesha，使心煩惱的雜染）所污染，仍然是不可思議的如來境界。為什麼呢？世尊！剎那剎那的善不善心，客塵煩惱都不能夠真正染污它。為什麼呢？煩惱不觸及心，心也不觸及煩惱。如果不是相互觸及的法，又怎麼能染污心呢？世尊！因為有煩惱，所以有隨之而來的染污心。隨煩惱的染污難以理解，唯有佛世尊是我們的眼睛、智慧、佛法的根本、尊者、導師、正法的依靠，能夠如實地知見這一切。」， "那時，世尊讚歎勝鬘夫人說：『說得好啊，說得好啊，正如你所說。本性清凈的心被煩惱所染，確實難以理解。勝鬘！還有兩種法難以理解。是哪兩種呢？一種是本性清凈的心難以理解，另一種是這顆心被煩惱染污的狀態也難以理解。這兩種法，只有你和成就大法的菩薩才能聽聞和領受，其餘的聲聞（Sravaka，聽聞佛法而修行的人）只能通過信仰來理解。勝鬘！如果我的弟子中那些具有增上信（Adhimoksha，堅定的信仰）的人，能夠隨順法智（Dharma-jnana，對佛法的智慧），就能在這法中獲得究竟的理解。隨順法智的人，能夠觀察根識境（Indriya-vijnana-vishaya，六根與六識所對的境界），觀察業報（Karma-vipaka，行為的因果報應），觀察羅漢（Arhat，已證得解脫的聖者）的睡眠狀態，觀察心自在（Citta-vasita，心的自由）和對禪樂的喜愛，觀察聲聞和獨覺（Pratyekabuddha，獨自覺悟的人）的聖神變通。通過成就這五種善巧觀察，現在和未來的聲聞弟子，因為增上信和隨順法智，就能夠很好地理解本性清凈的心被煩惱染污的道理，從而獲得究竟的理解。勝鬘！這種究竟的理解是大乘（Mahayana，佛教的菩薩乘）的因。你現在應當知道，信仰如來的人，對於甚深的佛法不會產生誹謗。』", "那時，勝鬘夫人對佛說：『世尊！還有其他的意義能夠帶來更多的利益。我將承蒙佛的威神之力，』" ], "english_translations": [ "English version:\n\nThey suffer various kinds of pain. Because they are weary of suffering, they wish to seek Nirvana (the state of liberation from the cycle of birth and death in Buddhism). World Honored One! The Tathagatagarbha (the potential state of Buddhahood) is not a self, a person, a sentient being, or a life span (four mistaken notions of 'self' in Buddhism). The Tathagatagarbha is not the realm of those sentient beings who cling to the view of a self (believing the body is 'self'), inverted views (incorrect perceptions), or the view of emptiness (believing everything is void). World Honored One! The Tathagatagarbha is the treasury of the Dharmadhatu (the treasury of the universal truth), the treasury of the Dharmakaya (the treasury of the Buddha's Dharma body), the treasury of the transcendent (the treasury beyond the mundane), and the treasury of the naturally pure (the treasury of inherent purity), it is inherently pure. As I understand the Tathagatagarbha, even if it is defiled by the adventitious defilements of afflictions (Klesha, impurities that cause mental distress), it is still the inconceivable realm of the Tathagata. Why is that? World Honored One! Moment by moment, good and bad thoughts, adventitious defilements of afflictions cannot truly defile it. Why is that? Afflictions do not touch the mind, and the mind does not touch afflictions. If they are not mutually touching dharmas, how can they defile the mind? World Honored One! Because there are afflictions, there is a mind that is consequently defiled. The defilement of consequent afflictions is difficult to understand, only the World Honored Buddha is our eye, wisdom, the root of the Dharma, the venerable one, the guide, the reliance of the true Dharma, who can truly know and see all of this.", "At that time, the World Honored One praised Queen Srimala, saying: 'Well said, well said, just as you have said. The naturally pure mind being defiled by afflictions is indeed difficult to understand. Srimala! There are two dharmas that are difficult to understand. What are the two? One is that the naturally pure mind is difficult to understand, and the other is that the state of this mind being defiled by afflictions is also difficult to understand. These two dharmas, only you and the Bodhisattvas who have achieved great Dharma can hear and receive, the rest of the Sravakas (those who practice by hearing the Dharma) can only understand through faith. Srimala! If those of my disciples who have Adhimoksha (strong faith), can follow Dharma-jnana (wisdom of the Dharma), they can attain ultimate understanding in this Dharma. Those who follow Dharma-jnana can observe the Indriya-vijnana-vishaya (the realms of the six senses and six consciousnesses), observe Karma-vipaka (the cause and effect of actions), observe the sleep state of Arhats (saints who have attained liberation), observe Citta-vasita (the freedom of mind) and the love of meditative joy, and observe the miraculous transformations of Sravakas and Pratyekabuddhas (those who attain enlightenment on their own). By achieving these five skillful observations, present and future Sravaka disciples, through Adhimoksha and following Dharma-jnana, can well understand the principle of the naturally pure mind being defiled by afflictions, and thus attain ultimate understanding. Srimala! This ultimate understanding is the cause of the Mahayana (the Bodhisattva vehicle of Buddhism). You should now know that those who believe in the Tathagata will not generate slander towards the profound Dharma.'", "At that time, Queen Srimala said to the Buddha: 'World Honored One! There are other meanings that can bring more benefits. I will rely on the power of the Buddha's majestic presence,'" ] }

力，演說斯事。」

佛言：「善哉。今恣汝說。」

勝鬘夫人言：「有三種善男子善女人，于甚深法離自毀傷，生多功德入大乘道。何等為三？若善男子善女人等，能自成就甚深法智，或有成就隨順法智，或有於此甚深法中不能解了，仰推如來，唯佛所知非我境界。除此三種善男子善女人已，諸餘有情于甚深法，隨己所取執著妄說，違背正法習諸外道。腐敗種子，設在余方應往除滅。彼腐敗者，一切天人應共摧伏。」

勝鬘夫人說是語已，與諸眷屬頂禮佛足。時佛世尊贊言：「善哉。勝鬘！于甚深法方便守護，降伏怨敵善能通達。汝已親近百千俱胝諸佛如來，能說此義。」爾時世尊放勝光明普照大眾，身升虛空高七多羅量，以神通力足步虛空還舍衛城。

時勝鬘夫人與諸眷屬，瞻仰世尊目不暫舍，過眼境已歡喜踴躍，遞共稱歎如來功德，一心念佛還無斗城，勸友稱王建立大乘。城中女人七歲已上化以大乘，友稱大王亦以大乘化諸男子七歲已上，舉國人民無不學者。

爾時世尊入逝多林，告尊者阿難及念天帝。時天帝釋與諸眷屬應念而至住于佛前。爾時世尊告帝釋言：「憍尸迦！汝當受持此經演說開示，為三十三天得安樂故。」復告阿難：「汝亦受持，為諸四眾分別演說。」

時

【現代漢語翻譯】現代漢語譯本：『請您運用您的力量，來宣說這件事。』佛陀說：『很好。現在允許你宣說。』勝鬘夫人說：『有三種善男子善女人，對於甚深佛法，能夠遠離自我傷害，產生許多功德，進入大乘道。哪三種呢？如果善男子善女人等，能夠自己成就甚深法智（對佛法深奧真理的智慧），或者有成就隨順法智（順應佛法教義的智慧），或者對於這甚深佛法不能理解，就仰賴推崇如來，認為只有佛陀才能知曉，不是自己所能理解的境界。除了這三種善男子善女人之外，其餘的有情眾生對於甚深佛法，隨著自己的理解執著妄說，違背正法，學習各種外道。這些腐敗的種子，即使在其他地方也應該去除消滅。那些腐敗的人，一切天人都應該共同摧毀他們。』勝鬘夫人說完這些話后，和她的眷屬一起頂禮佛足。這時，佛陀讚歎說：『很好，勝鬘！你能夠方便守護甚深佛法，降伏怨敵，善於通達。你已經親近過百千俱胝（形容極多）的諸佛如來，能夠宣說這個道理。』這時，世尊放出殊勝光明普照大眾，身體升到虛空，高七多羅（一種樹木）的高度，用神通力在虛空中行走，回到舍衛城。當時，勝鬘夫人和她的眷屬，瞻仰世尊，眼睛片刻不離，超過視線範圍后，歡喜踴躍，互相稱讚如來的功德，一心念佛回到無斗城，勸說友稱國王建立大乘佛法。城中七歲以上的女子都接受了大乘佛法的教化，友稱大王也用大乘佛法教化七歲以上的男子，全國人民沒有不學習的。這時，世尊進入逝多林（佛陀常住的精舍），告訴尊者阿難和念天帝（帝釋天）。當時，帝釋天和他的眷屬應聲而至，站在佛陀面前。這時，世尊告訴帝釋天說：『憍尸迦（帝釋天的別名）！你應當受持這部經，宣說開示，爲了三十三天（欲界六天之一）得到安樂。』又告訴阿難：『你也應當受持，為四眾弟子分別演說。』

【English Translation】 English version: 『Please use your power to expound on this matter.』 The Buddha said, 『Excellent. Now I allow you to speak.』 Queen Śrīmālā said, 『There are three kinds of good men and good women who, regarding the profound Dharma, can avoid self-harm, generate much merit, and enter the Mahāyāna path. What are the three? If good men and good women can achieve profound Dharma wisdom (wisdom of the deep truths of the Dharma), or achieve wisdom that accords with the Dharma (wisdom that aligns with the teachings of the Dharma), or if they cannot understand this profound Dharma, they rely on and revere the Tathāgata, believing that only the Buddha knows, and it is not a realm they can comprehend. Apart from these three kinds of good men and good women, other sentient beings, regarding the profound Dharma, cling to their own interpretations and speak falsely, contradicting the true Dharma and practicing various external paths. These corrupt seeds, even if they are in other places, should be removed and destroyed. Those who are corrupt, all gods and humans should jointly subdue them.』 After Queen Śrīmālā spoke these words, she and her retinue bowed at the Buddha's feet. At this time, the Buddha praised her, saying, 『Excellent, Śrīmālā! You are able to skillfully protect the profound Dharma, subdue enemies, and are adept at understanding. You have already been close to hundreds of thousands of kotis (an immense number) of Buddhas, and you are able to expound this meaning.』 At this time, the World Honored One emitted a magnificent light that illuminated the assembly, and his body rose into the sky, seven tala (a type of tree) in height. Using his supernatural powers, he walked in the sky and returned to Śrāvastī. At that time, Queen Śrīmālā and her retinue gazed at the World Honored One, their eyes not leaving him for a moment. After he was out of sight, they rejoiced and praised the merits of the Tathāgata. With one-pointed minds, they returned to Ayodhya, and persuaded King Friend-Called to establish the Mahāyāna Dharma. The women in the city, seven years and older, were all taught the Mahāyāna Dharma. King Friend-Called also used the Mahāyāna Dharma to teach the men, seven years and older. There was no one in the entire country who did not study it. At this time, the World Honored One entered Jeta Grove (a monastery where the Buddha often stayed), and told Venerable Ānanda and the Deva King Nian (Indra). At that time, Indra and his retinue arrived in response and stood before the Buddha. At this time, the World Honored One told Indra, 『Kauśika (another name for Indra)! You should uphold this sutra, expound and reveal it, for the sake of the thirty-three heavens (one of the six heavens in the desire realm) to obtain peace and happiness.』 He also told Ānanda, 『You should also uphold it, and explain it separately for the four assemblies of disciples.』

天帝釋白佛言：「世尊！當何名斯經？云何奉持？」

佛告天帝：「此經成就無邊功德，一切聲聞獨覺力不能及，況余有情。憍尸迦當知，此經甚深微妙大功德聚，今當爲汝略說其名。諦聽諦聽，善思念之。」

時天帝釋及尊者阿難白言：「善哉世尊！唯然受教。」

佛言：「此經讚歎如來真實功德，應如是持；說不思議十種弘誓，應如是持；以一大愿攝一切愿，應如是持；說不思議攝受正法，應如是持；說入一乘，應如是持；說無邊諦，應如是持；說如來藏，應如是持；說佛法身，應如是持；說空性義隱覆真實，應如是持；說一諦義，應如是持；說常住不動寂靜一依，應如是持；說顛倒真實，應如是持；說自性清凈心煩惱隱覆，應如是持；說如來真子，應如是持；說勝鬘夫人正師子吼，應如是持。複次憍尸迦！此經所說斷一切疑，決定了義入一乘道。憍尸迦！今以所說勝鬘夫人師子吼經付囑于汝，乃至法住，於十方界開示演說。」

天帝釋言：「善哉世尊！唯然受教。」

時天帝釋、尊者阿難，及諸大會天、人、阿修羅、健闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第一百一十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第一百

【現代漢語翻譯】現代漢語譯本：天帝釋（Indra，佛教中的天神）對佛說：『世尊！這部經應該叫什麼名字？我們應該如何奉持？』佛告訴天帝釋：『這部經成就無邊的功德，一切聲聞（Śrāvaka，聽聞佛法而修行的人）和獨覺（Pratyekabuddha，靠自己覺悟的人）的力量都無法企及，更何況其他有情眾生。憍尸迦（Kauśika，天帝釋的另一個名字），你要知道，這部經是甚深微妙、具有大功德的聚集，現在我將為你簡略地說出它的名字。仔細聽，仔細聽，好好地思考它。』這時，天帝釋和尊者阿難（Ānanda，佛陀的十大弟子之一）說道：『太好了，世尊！我們願意接受教誨。』佛說：『這部經讚歎如來（Tathāgata，佛的稱號）真實的功德，應當這樣奉持；宣說不可思議的十種弘誓（Mahāpraṇidhāna，偉大的誓願），應當這樣奉持；以一個大愿統攝一切愿，應當這樣奉持；宣說不可思議的攝受正法，應當這樣奉持；宣說進入一乘（Ekāyana，唯一的解脫之道），應當這樣奉持；宣說無邊的真諦，應當這樣奉持；宣說如來藏（Tathāgatagarbha，佛性的潛在狀態），應當這樣奉持；宣說佛法身（Dharmakāya，佛的法性之身），應當這樣奉持；宣說空性（Śūnyatā，一切事物無自性的道理）的意義，它隱藏了真實，應當這樣奉持；宣說一諦（Ekasatya，唯一的真理）的意義，應當這樣奉持；宣說常住不動、寂靜唯一的依靠，應當這樣奉持；宣說顛倒和真實，應當這樣奉持；宣說自性清凈的心被煩惱所覆蓋，應當這樣奉持；宣說如來的真子，應當這樣奉持；宣說勝鬘夫人（Śrīmālādevī，一位在家菩薩）的正師子吼（Siṃhanāda，比喻佛法威猛的宣說），應當這樣奉持。此外，憍尸迦！這部經所說的能斷除一切疑惑，決定了義，進入一乘之道。憍尸迦！現在我將所說的《勝鬘夫人師子吼經》囑託給你，乃至佛法住世，在十方世界開示演說。』天帝釋說：『太好了，世尊！我們願意接受教誨。』當時，天帝釋、尊者阿難，以及所有在場的天人、阿修羅（Asura，一種神道眾生）、健闥婆（Gandharva，天上的樂神）等，聽聞佛所說，都非常歡喜，信受奉行。《大寶積經》卷第一百一十九《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第一百

【English Translation】 English version: The Lord Śakra (Indra, a deity in Buddhism) said to the Buddha, 『World Honored One! What should this sutra be called? And how should we uphold it?』 The Buddha told Śakra, 『This sutra accomplishes boundless merits, which the power of all Śrāvakas (those who hear the teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own) cannot reach, let alone other sentient beings. Kauśika (another name for Śakra), you should know that this sutra is a gathering of profound, subtle, and great merits. Now I will briefly tell you its name. Listen carefully, listen carefully, and contemplate it well.』 At that time, Śakra and the Venerable Ānanda (one of the Buddha's ten great disciples) said, 『Excellent, World Honored One! We are willing to receive your teachings.』 The Buddha said, 『This sutra praises the true merits of the Tathāgata (the title of a Buddha), and should be upheld in this way; it speaks of the ten inconceivable great vows (Mahāpraṇidhāna), and should be upheld in this way; it encompasses all vows with one great vow, and should be upheld in this way; it speaks of the inconceivable reception of the true Dharma, and should be upheld in this way; it speaks of entering the One Vehicle (Ekāyana, the only path to liberation), and should be upheld in this way; it speaks of boundless truths, and should be upheld in this way; it speaks of the Tathāgatagarbha (the potential state of Buddhahood), and should be upheld in this way; it speaks of the Dharmakāya (the Dharma body of the Buddha), and should be upheld in this way; it speaks of the meaning of emptiness (Śūnyatā, the principle that all things are without inherent existence), which conceals the truth, and should be upheld in this way; it speaks of the meaning of the One Truth (Ekasatya), and should be upheld in this way; it speaks of the constant, unmoving, tranquil, and sole refuge, and should be upheld in this way; it speaks of delusion and truth, and should be upheld in this way; it speaks of the naturally pure mind being covered by afflictions, and should be upheld in this way; it speaks of the true sons of the Tathāgata, and should be upheld in this way; it speaks of the righteous lion's roar (Siṃhanāda, a metaphor for the powerful proclamation of the Dharma) of Queen Śrīmālādevī (a lay bodhisattva), and should be upheld in this way. Furthermore, Kauśika! What this sutra speaks of can cut off all doubts, determine the ultimate meaning, and lead to the path of the One Vehicle. Kauśika! Now I entrust to you the Śrīmālādevī Siṃhanāda Sutra that I have spoken, and until the Dharma remains, you should expound and proclaim it in the ten directions.』 Śakra said, 『Excellent, World Honored One! We are willing to receive your teachings.』 At that time, Śakra, the Venerable Ānanda, and all the assembled gods, humans, Asuras (a type of divine being), Gandharvas (celestial musicians), and others, hearing what the Buddha had said, were all greatly delighted, believed, and practiced accordingly. The Mahāratnakūṭa Sūtra, Scroll 119 Taisho Tripitaka Volume 11, No. 0310, The Mahāratnakūṭa Sūtra The Mahāratnakūṭa Sūtra, Scroll 100

二十

大唐三藏菩提流志奉　詔譯

廣博仙人會第四十九

如是我聞：

一時佛在無鬥戰城恒河岸上。時有無量諸比丘眾尊者阿難、摩訶迦葉、舍利弗、薄拘羅、離婆多、阿若憍陳如等，所作已辦離諸塵染，諸漏已盡不復退轉，禪誦經行無暫懈息，或如群雁游止寂靜，或在林間常處禪定，安住如來光明教門，調伏諸根得無所畏。時娑羅雞林枝葉繁茂香花布地，拘枳羅鳥、迦陵伽鳥、鵝王群蜂棲集和鳴，能令眾生離諸昏墮。爾時如來告諸比丘：「汝等應當勤作所作，以于戒儀而自蔭覆。」

是時西方忽然輝耀如日輪光，尊者阿難未離欲故，白言：「世尊！今此光明是何之相？」

佛言：「阿難！是五通仙最勝上者黑香之子，名曰廣博。節食羸瘦身無光潤，與其同行五百人俱，所謂不白仙人、天人仙人、苫波野那仙人、丹荼野那仙人、迦摩野那仙人、迷佉那斯仙人、疑味仙人、度羅仙人等，前後圍繞當來詣我。」

爾時廣博仙人遙睹世尊身意寂靜處在林藪，為諸比丘之所侍衛。即自思惟：「奇哉尊貴！一切智處色相具足，捨去群臣轉輪王位六萬綵女如棄毒食，苦行山林離諸欲樂，名稱普聞，誠不虛也。」

時彼眾中有一仙人，字那剌陀，遙瞻如來心生歡喜，即說頌曰：

【現代漢語翻譯】現代漢語譯本二十

大唐三藏菩提流志奉　詔譯

廣博仙人會第四十九

如是我聞：

一時，佛陀在無鬥戰城（意為沒有戰爭的城市）的恒河岸邊。當時有無數的比丘眾，包括尊者阿難（佛陀的侍者）、摩訶迦葉（佛陀的大弟子之一）、舍利弗（智慧第一的弟子）、薄拘羅（長壽的弟子）、離婆多（持戒精嚴的弟子）、阿若憍陳如（最早跟隨佛陀的五比丘之一）等，他們都已經完成了修行，脫離了塵世的污染，所有的煩惱都已斷盡，不會再退轉。他們禪修、誦經、經行，沒有片刻的懈怠。他們有時像雁群一樣安靜地棲息，有時在樹林中禪定，安住在如來光明的教法中，調伏自己的感官，獲得了無所畏懼的境界。當時，娑羅樹林枝繁葉茂，香花鋪滿地面，拘枳羅鳥、迦陵伽鳥、鵝王、蜂群等聚集在一起鳴叫，能夠使眾生遠離昏沉和墮落。這時，如來告訴眾比丘：『你們應當勤奮修行，以戒律來保護自己。』

這時，西方突然發出像太陽一樣耀眼的光芒。尊者阿難因為還沒有完全脫離慾望，就問佛陀：『世尊！現在這光明是什麼徵兆？』

佛陀說：『阿難！那是五神通仙人中最殊勝的黑香之子，名叫廣博（意為廣大的博學）。他節食導致身體消瘦，沒有光澤。他與五百位同伴一起，包括不白仙人、天人仙人、苫波野那仙人、丹荼野那仙人、迦摩野那仙人、迷佉那斯仙人、疑味仙人、度羅仙人等，他們前後圍繞著，將要來拜見我。』

這時，廣博仙人遠遠地看到世尊身心寂靜地處在樹林中，被眾比丘侍衛著。他心中思忖：『真是奇特而尊貴！一切智者（指佛陀）的相貌如此莊嚴，他捨棄了群臣和轉輪王的地位，以及六萬綵女，如同拋棄毒藥一般，在山林中苦行，遠離各種慾望的快樂，他的名聲廣為流傳，這真是名不虛傳啊！』

當時，他們之中有一位仙人，名叫那剌陀，遠遠地瞻仰如來，心中生起歡喜，就說了偈頌：

【English Translation】 English version Twenty

Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Forty-ninth Assembly of the Expansive Sage

Thus have I heard:

At one time, the Buddha was on the bank of the Ganges River in the city of No-War (meaning a city without war). At that time, there were countless assemblies of Bhikkhus, including Venerable Ananda (the Buddha's attendant), Mahakasyapa (one of the Buddha's great disciples), Sariputra (the disciple foremost in wisdom), Bhakkula (the long-lived disciple), Revata (the disciple who strictly observed the precepts), Ajnatakaundinya (one of the first five Bhikkhus to follow the Buddha), and others. They had already completed their practice, were free from the defilements of the world, all their afflictions were extinguished, and they would not regress. They meditated, recited scriptures, and walked mindfully, without a moment of laxity. Sometimes they rested quietly like a flock of geese, and sometimes they meditated in the forest, abiding in the Buddha's teachings of light, subduing their senses, and attaining fearlessness. At that time, the Sala tree forest was lush with branches and leaves, fragrant flowers covered the ground, and the Kokila birds, Kalavinka birds, king geese, and swarms of bees gathered and sang together, which could lead sentient beings away from dullness and falling. At this time, the Tathagata told the Bhikkhus: 'You should diligently practice, and protect yourselves with the precepts.'

At this time, the west suddenly shone with a light as dazzling as the sun. Venerable Ananda, because he had not yet completely freed himself from desire, asked the Buddha: 'World Honored One! What is the sign of this light?'

The Buddha said: 'Ananda! That is the son of Black Fragrance, the most excellent of the five supernormal power sages, named Expansive (meaning vast and learned). He has become emaciated from fasting, and his body lacks luster. He is coming with five hundred companions, including the Non-White Sage, the Heavenly Sage, the Shampayana Sage, the Dandayana Sage, the Kamayana Sage, the Mekhanas Sage, the Doubtful Taste Sage, the Dula Sage, and others, who are surrounding him and will come to see me.'

At this time, the Expansive Sage saw from afar that the World Honored One was peacefully dwelling in the forest, attended by the Bhikkhus. He thought to himself: 'How wondrous and noble! The appearance of the All-Knowing One (referring to the Buddha) is so majestic. He has abandoned his ministers and the position of a Chakravartin king, as well as sixty thousand beautiful women, as if discarding poison. He practices asceticism in the mountains and forests, away from all the pleasures of desire. His name is widely known, and this is truly not in vain!'

At that time, one of the sages among them, named Narada, gazed at the Tathagata from afar, and joy arose in his heart, and he spoke a verse:

「瞻彼青花樹林下，　　猶紫金聚者何人？　彌樓妙寶流焰光，　　亦如秋月無氛翳。」

爾時諸仙皆懷悅豫，合掌恭敬漸詣佛所。於時世尊告諸比丘：「汝等觀彼閻浮洲中諸仙人等，蓬髮上靡棲止林莽涂灰卻粒，或月半月節食羸瘦，鹿皮樹皮以充衣服，不剪髮爪蹲處露地。或如煙炭黑蜂之色，咒術祭火以為吉祥，空地樹下隨處而居。或墜高巖或投深水，炎火赫日炙身苦體，恃其種姓離無上智。比丘當知，此諸仙人見不清凈耽著諸有，輪迴生死不能出離。」

時諸比丘聞佛世尊作是說已，同聲白言：「我等今者由依如來勤修梵行，于諸有中永當出離。」

爾時廣博仙人與其同類漸至佛所，睹諸羅漢威德尊嚴，內懷傾悚曲躬低視。各結散發，身佩白繩，顏容黑暗，兩目黃綠，頭髮枯燥，執三拒木，身形卑陋，或行虛空。或談俗典，至如來前，白言：「世尊！今此眾會，愿佛知時。」

佛言：「廣博！我已了知諸有受生及於自性。」

時阿難陀白言：「世尊！此何仙人眾所圍繞，詞慧通敏頂發上靡？」

佛言：「阿難！此是廣博，作圍陀典，奉持習行賒羯羅教，造諸種種世俗文字。」

爾時諸羅漢等共相謂言：「而此仙人有何所得，苦行如是于生死中而不解脫？」復自

【現代漢語翻譯】現代漢語譯本『看那青花樹林下，如同紫金聚集的是什麼人？』『彌樓（須彌山）的奇妙寶物散發著火焰般的光芒，也像秋天的月亮一樣沒有一絲雲翳。』

那時，眾仙人都心懷喜悅，合掌恭敬地逐漸來到佛陀所在之處。這時，世尊告訴眾比丘：『你們看那閻浮洲（我們所居住的世界）中的那些仙人，他們頭髮蓬亂向上豎起，棲息在樹林草莽之中，身上塗著灰塵，不吃穀物，或者每月只吃半個月的食物，身體瘦弱，用鹿皮樹皮來充當衣服，不剪頭髮和指甲，蹲在露天的地方。有的像煙炭一樣黑，像黑蜂一樣，用咒術祭火來祈求吉祥，在空地或樹下隨處而居。有的從高巖上跳下，有的投身深水，在炎熱的太陽下炙烤身體，使身體受苦，他們仗恃自己的種姓，遠離無上的智慧。比丘們應當知道，這些仙人見解不清凈，貪戀執著于各種存在，在生死輪迴中不能解脫。』

當時，眾比丘聽聞佛世尊這樣說后，同聲說道：『我們現在依靠如來勤修梵行，在各種存在中永遠能夠解脫。』

這時，廣博仙人（一位仙人的名字）和他的同伴逐漸來到佛陀所在之處，看到眾羅漢威嚴尊貴，內心感到恐懼，彎腰低頭。他們各自梳著散亂的頭髮，身上佩戴著白色的繩子，臉色黑暗，兩眼黃綠色，頭髮枯燥，拿著三根木杖，身形卑微醜陋，有的在虛空中行走，有的談論世俗典籍。他們來到如來面前，說道：『世尊！現在這個集會，希望佛陀知道時機。』

佛陀說：『廣博！我已經瞭解各種存在的產生以及它們的自性。』

這時，阿難陀（佛陀的十大弟子之一）說道：『世尊！這是什麼仙人被眾人圍繞，他們言辭敏捷，頭頂的頭髮向上豎起？』

佛陀說：『阿難！這是廣博，他撰寫《圍陀典》（古印度婆羅門教的經典），奉行習練賒羯羅（印度教神祇）的教義，創造各種世俗文字。』

這時，眾羅漢互相說道：『這些仙人有什麼收穫呢？如此苦行，在生死輪迴中卻不能解脫？』又自己

【English Translation】 English version 'Looking at those under the blue flower forest, who are those like a gathering of purple gold?' 'The wonderful treasures of Mount Meru (Sumeru) emit flames of light, also like the autumn moon without any clouds.'

At that time, all the immortals were filled with joy, and with palms together, respectfully approached the place where the Buddha was. Then, the World Honored One told the monks: 'You see those immortals in Jambudvipa (the world we live in), their hair is disheveled and stands upright, they dwell in forests and thickets, their bodies are covered in ashes, they do not eat grains, or they eat only half a month's food each month, their bodies are thin and weak, they use deer skins and tree bark as clothing, they do not cut their hair and nails, and they squat in open places. Some are as black as smoke and charcoal, like black bees, they use incantations and fire sacrifices to seek good fortune, they live in open spaces or under trees wherever they can. Some jump from high cliffs, some throw themselves into deep water, they scorch their bodies under the hot sun, causing their bodies to suffer, they rely on their lineage and are far from supreme wisdom. Monks, you should know that these immortals have unclear views, they are greedy and attached to various existences, and they cannot escape the cycle of birth and death.'

At that time, the monks, having heard the World Honored One speak in this way, said in unison: 'We now rely on the Tathagata (Buddha) to diligently cultivate pure conduct, and we will forever be able to escape from all existences.'

At this time, the immortal Guangbo (a name of an immortal) and his companions gradually came to the place where the Buddha was. Seeing the majestic dignity of the Arhats (enlightened beings), they felt fear in their hearts, bowed and lowered their heads. They each had disheveled hair, wore white ropes on their bodies, their faces were dark, their eyes were yellow-green, their hair was dry, they held three wooden staffs, their bodies were humble and ugly, some walked in the void, some talked about worldly classics. They came before the Tathagata and said: 'World Honored One! Now this assembly, we hope the Buddha knows the time.'

The Buddha said: 'Guangbo! I have already understood the arising of all existences and their self-nature.'

At this time, Ananda (one of the Buddha's ten great disciples) said: 'World Honored One! What kind of immortals are these who are surrounded by the crowd, their words are quick and clever, and the hair on their heads stands upright?'

The Buddha said: 'Ananda! This is Guangbo, he wrote the Veda (ancient Indian Brahmanical scriptures), he practices the teachings of Shejialuo (Hindu deity), and he created various secular writings.'

At this time, the Arhats said to each other: 'What have these immortals gained? They practice such asceticism, yet they cannot be liberated from the cycle of birth and death?' And they themselves

思惟：「此仙人眾今來佛所，當何所問？為因緣耶？為無我耶？」

爾時廣博仙人合掌向佛白言：「世尊！佛出現難，眾會亦難。我於今者有少疑問，愿垂哀愍。」

佛言：「大仙！恣汝所問，當爲解說。」

廣博仙言：「云何為施？何者施義？云何施主？施主何義？云何施者不名施主？云何施主不名施者？云何行施於受施者而獲福報？云何施已，若現在世、若命終后，施福隨行為積為聚？世尊！如來滅后供養塔廟，誰為受者獲于福報？」

佛言：「大仙！汝今所問甚為希有，為欲覺悟新發意者。」

時舍利弗在於眾中發白面皺，以其右手抬眉顧視，久而言曰：「我昔曾聞廣博仙人世所稱讚，云何今者不知言問如小童子。云何不問因緣無我深妙之義，而乃問于施之果報？」

尊者阿難前禮佛足，白言：「世尊！彼之仙人于施貪著，我願為彼解說施義。」

佛言：「阿難！若問如來，聲聞答者，非如來教。」

時舍利弗復白佛言：「今此仙人有彼彼疑，我願解說。」

佛言：「不爾。汝于聲聞最為上首，若於我前有所解說，令諸眾生墮于惡趣，謗云如來非決定智，或云如來覺性了已猶有我慢。」

爾時諸比丘聞佛世尊作是說已，生凈信心，白言：「世尊

【現代漢語翻譯】現代漢語譯本（仙人們）思考：『這些仙人現在來到佛陀這裡，他們會問什麼呢？是關於因緣（hetupratyaya，事物產生和存在的條件）嗎？還是關於無我（anātman，沒有永恒不變的自我）呢？』那時，廣博仙人（Vipula，一位仙人的名字）合掌向佛陀說道：『世尊！佛陀出現於世很難得，大眾集會也很難得。我現在有一些疑問，希望您能慈悲憐憫。』佛陀說：『大仙！你儘管問吧，我會為你解答。』廣博仙人說：『什麼是佈施（dāna，給予）？佈施的意義是什麼？誰是施主（dāyaka，給予者）？施主的意義是什麼？為什麼施與者不被稱為施主？為什麼施主不被稱為施與者？為什麼行佈施的人能從受施者那裡獲得福報？為什麼佈施之後，無論是在今生還是死後，佈施的福報都會隨著行為積累和聚集？世尊！如來（tathāgata，佛陀的稱號）滅度后，供養佛塔和寺廟，誰是接受者並獲得福報呢？』佛陀說：『大仙！你今天所問的問題非常稀有，是爲了覺悟那些新發菩提心的人。』這時，舍利弗（Śāriputra，佛陀的十大弟子之一）在人群中皺著眉頭，用右手抬起眉毛看著，過了很久才說：『我以前聽說廣博仙人受到世人的稱讚，為什麼現在他不知道深奧的道理，像小孩子一樣提問。為什麼不問因緣和無我這些深奧的道理，反而問佈施的果報呢？』尊者阿難（Ānanda，佛陀的十大弟子之一）向前禮拜佛足，說道：『世尊！那些仙人對佈施執著，我願意為他們解釋佈施的意義。』佛陀說：『阿難！如果問的是如來，而由聲聞（śrāvaka，佛陀的弟子）來回答，那就不是如來的教導。』這時，舍利弗又對佛陀說：『現在這些仙人有各種各樣的疑問，我願意為他們解釋。』佛陀說：『不是這樣的。你在聲聞中是最優秀的，如果你在我面前解釋，會讓眾生墮入惡道，誹謗說如來沒有決定智，或者說如來覺悟之後還有我慢。』這時，眾比丘（bhikṣu，佛教出家男眾）聽到佛陀這樣說后，生起了清凈的信心，說道：『世尊！』

【English Translation】 English version They pondered: 'These ascetics have now come to the Buddha, what will they ask? Will it be about causality (hetupratyaya, the conditions for the arising and existence of things)? Or will it be about no-self (anātman, the absence of a permanent, unchanging self)?' At that time, the ascetic Vipula (a proper name) joined his palms and said to the Buddha: 'World Honored One! It is rare for a Buddha to appear in the world, and it is also rare for a great assembly to gather. I have a few questions now, and I hope you will have compassion and pity on me.' The Buddha said: 'Great ascetic! Ask whatever you wish, and I will explain it to you.' The ascetic Vipula said: 'What is giving (dāna, the act of giving)? What is the meaning of giving? Who is the giver (dāyaka, the one who gives)? What is the meaning of the giver? Why is the giver not called the recipient? Why is the recipient not called the giver? Why does the act of giving bring merit to the recipient? Why, after giving, whether in this life or after death, does the merit of giving accumulate and gather with the action? World Honored One! After the Tathāgata (a title of the Buddha) passes away, who is the recipient of the merit from offerings to stupas and temples?' The Buddha said: 'Great ascetic! What you have asked today is very rare, and it is for the sake of awakening those who have newly generated the aspiration for enlightenment.' At that time, Śāriputra (one of the Buddha's ten great disciples) in the assembly frowned, raised his eyebrows with his right hand, looked around, and after a long time said: 'I have heard that the ascetic Vipula was praised by the world, why does he now not know profound principles and ask like a child? Why does he not ask about the profound principles of causality and no-self, but instead asks about the karmic results of giving?' The Venerable Ānanda (one of the Buddha's ten great disciples) bowed at the Buddha's feet and said: 'World Honored One! Those ascetics are attached to giving, and I am willing to explain the meaning of giving to them.' The Buddha said: 'Ānanda! If the question is about the Tathāgata, and it is answered by a śrāvaka (a disciple of the Buddha), then it is not the teaching of the Tathāgata.' At that time, Śāriputra again said to the Buddha: 'Now these ascetics have various doubts, and I am willing to explain them.' The Buddha said: 'It is not so. You are the most excellent among the śrāvakas, if you explain in front of me, it will cause sentient beings to fall into evil paths, slandering that the Tathāgata does not have definitive wisdom, or that the Tathāgata still has pride after awakening.' At that time, the bhikṣus (Buddhist monks) heard the Buddha say this, and they generated pure faith, and said: 'World Honored One!'

！廣博仙人有所疑問，愿為除斷。」

爾時佛告廣博仙言：「汝今諦聽，施之果報及業差別。若諸受者能令施主生於果報，是為施義。若有眾生髮清凈心，以己財寶令執事人隨所施者，其財寶主名為施主，其執事人名為施者。若復有人自持己物凈心施者，得為施主亦名施者。複次大仙！三十二種不凈之施，汝今諦聽。若復有人，倒見施者不名凈施。因報恩者不名凈施。不哀愍者，不名凈施。為色慾者，不名凈施。若施火中，不名凈施。擲水中者，不名凈施。恐怖施者，不名凈施。施五家者，不名凈施。以毒施者，不名凈施。施刀杖者，不名凈施。殺害施者，不名凈施。為攝他故，不名凈施。為稱譽者，不名凈施。為倡伎者，不名凈施。因占相者，不名凈施。求飾好者，不名凈施。結朋友者，不名凈施。于莊宅中鳥獸來吃不歡欣者，不名凈施。學工巧者，不名凈施。因病施醫，不名凈施。先因打罵后施財物，不名凈施。若懷疑惑，言我今施為有報耶為無報耶？如此施者，不名凈施。若舍施已，內懷熱惱慳戀悔恨，不名凈施。若言受者后當爲我作牛畜者，不名凈施。若言福報我自受者，不名凈施。若人少壯無凈信心，后遭病苦或臨死路，楚毒在身肢節分解，閻羅使者調弄於前，親屬平生悲泣相視，如此之時方始施者

【現代漢語翻譯】現代漢語譯本：廣博仙人（Guangbo Xianren）心存疑問，希望佛陀能夠為他解答疑惑。這時，佛陀告訴廣博仙人說：『你仔細聽著，關於佈施的果報和業力差別。如果接受佈施的人能夠使佈施者產生果報，這就是佈施的意義。如果有眾生以清凈的心，用自己的財物讓執事人去佈施，那麼財物的主人稱為施主，執事人稱為施者。如果有人親自拿著自己的財物以清凈的心佈施，那麼他既是施主也是施者。此外，大仙！有三十二種不清凈的佈施，你仔細聽著。如果有人以顛倒的見解去佈施，這不稱為清凈的佈施。因為報恩而佈施，不稱為清凈的佈施。不懷慈悲心而佈施，不稱為清凈的佈施。爲了**而佈施，不稱為清凈的佈施。如果把東西佈施到火中，不稱為清凈的佈施。把東西扔到水中，不稱為清凈的佈施。因為恐懼而佈施，不稱為清凈的佈施。佈施給五種不應佈施的人，不稱為清凈的佈施。用毒藥佈施，不稱為清凈的佈施。佈施刀杖，不稱為清凈的佈施。佈施用來殺害的物品，不稱為清凈的佈施。爲了控制他人而佈施，不稱為清凈的佈施。爲了博取名聲而佈施，不稱為清凈的佈施。爲了給倡伎（changji，古代的歌舞藝人）而佈施，不稱為清凈的佈施。因為占卜算卦而佈施，不稱為清凈的佈施。爲了裝飾自己而佈施，不稱為清凈的佈施。爲了結交朋友而佈施，不稱為清凈的佈施。對於莊園宅院中來吃東西的鳥獸不歡喜，不稱為清凈的佈施。爲了學習工巧技藝而佈施，不稱為清凈的佈施。因為生病而佈施給醫生，不稱為清凈的佈施。先打罵別人，然後施捨財物，不稱為清凈的佈施。如果心懷疑惑，說我今天佈施，會有果報嗎？還是沒有果報呢？這樣的佈施，不稱為清凈的佈施。如果佈施之後，內心感到煩惱、吝嗇、後悔，不稱為清凈的佈施。如果說接受佈施的人以後會為我做牛做馬，不稱為清凈的佈施。如果說福報我自己享受，不稱為清凈的佈施。如果一個人在年輕力壯時沒有清凈的信心，後來遭受疾病痛苦或者臨近死亡，身體遭受劇痛，肢體分解，閻羅（Yanluo，佛教中的地獄之王）的使者在面前調弄，親屬們悲傷哭泣地看著，在這種時候才開始佈施，'

【English Translation】 English version: 'Guangbo Xianren (a celestial being) has some doubts and wishes for them to be resolved.' At that time, the Buddha said to Guangbo Xianren, 'Listen carefully, regarding the karmic results of giving and the differences in actions. If the recipients of giving can cause the giver to generate karmic results, that is the meaning of giving. If sentient beings, with a pure mind, use their wealth to have an agent give, then the owner of the wealth is called the giver, and the agent is called the one who gives. If someone personally takes their own possessions and gives with a pure mind, then they are both the giver and the one who gives. Furthermore, great celestial being! There are thirty-two kinds of impure giving, listen carefully. If someone gives with a distorted view, it is not called pure giving. Giving out of gratitude is not called pure giving. Giving without compassion is not called pure giving. Giving for the sake of ** is not called pure giving. If one gives into fire, it is not called pure giving. Throwing things into water is not called pure giving. Giving out of fear is not called pure giving. Giving to the five kinds of people who should not receive giving is not called pure giving. Giving poison is not called pure giving. Giving knives and weapons is not called pure giving. Giving items for killing is not called pure giving. Giving to control others is not called pure giving. Giving for fame is not called pure giving. Giving for entertainers (changji, ancient performers) is not called pure giving. Giving because of divination is not called pure giving. Giving to adorn oneself is not called pure giving. Giving to make friends is not called pure giving. Not being happy when birds and animals come to eat in one's estate is not called pure giving. Giving to learn crafts is not called pure giving. Giving to doctors because of illness is not called pure giving. First scolding and then giving is not called pure giving. If one has doubts, saying, 'If I give today, will there be karmic results or not?' such giving is not called pure giving. If after giving, one feels troubled, stingy, and regretful, it is not called pure giving. If one says that the recipient of giving will become a cow or horse for me in the future, it is not called pure giving. If one says that the karmic merit will be enjoyed by oneself, it is not called pure giving. If a person in their youth does not have pure faith, and later suffers from illness or is near death, experiencing severe pain, with their limbs breaking apart, and the messengers of Yama (the king of hell in Buddhism) are playing before them, and their relatives are weeping sadly, only then does one begin to give,'

，不名凈施。或有念言，令余城邑知我施者，不名凈施。若懷嫉妒增上施者，不名凈施。慕他豪族為求婚姻，持諸金銀繒綵衣服而施與者，不名凈施。若求男女及余雜緣而施與者，不名凈施。若有念言，我於今施來世受報，不名凈施。見貧窮者不生哀愍，翻持錢財施富貴人，不名凈施。或貪花果而施與者，不名凈施。善男子！此三十二愛染之施，猶如有人攜持種子，于荒穢田隨所種殖。然彼種子依大地界，遇天雨潤決定生牙，至於花實少得收穫。」

爾時廣博仙人復白佛言：「如何施與，持戒毀戒而不滅壞。」

佛言：「大仙！若復有人凈信因果發歡喜心，為諸眾生無有悔吝，亦不分別持戒破戒。複次善男子！有五種施名為大施。何者為五？一者時施，二者道行之者，三者病人及看病者，四者說正法人，五者詣他國者。復有五種：一者法施，二者食施，三者居住，四者燈明，五者香花。」

廣博復言：「何等清凈？」

佛言：「若發信心，為諸眾生內懷哀愍，迴向菩提遍凈解脫，得為清凈。復有五種無上之施。何者為五？一者施於如來，其施無上；二者施於眾僧，其施無上；三者施說法者，其施無上；四者施父，其施無上；五者施母，其施無上。復有施者名為大施，所謂失位國王名為大施。

【現代漢語翻譯】現代漢語譯本：不以求名而施捨，這不算是清凈的佈施。如果有人想著，要讓其他城邑的人知道我在佈施，這不算是清凈的佈施。如果懷著嫉妒心而勉強佈施，這不算是清凈的佈施。如果羨慕他人的豪門望族，爲了求得婚姻，拿著金銀、絲綢、衣服去佈施，這不算是清凈的佈施。如果爲了求得子女或者其他雜七雜八的緣由而佈施，這不算是清凈的佈施。如果有人想著，我今天佈施是爲了來世得到回報，這不算是清凈的佈施。看到貧窮的人不生憐憫之心，反而拿著錢財去佈施給富貴的人，這不算是清凈的佈施。或者貪圖花果而佈施，這不算是清凈的佈施。善男子！這三十二種帶有愛染的佈施，就像有人拿著種子，在荒蕪的田地裡隨意播種。雖然種子依靠大地，遇到雨水滋潤，必定會發芽，但最終能收穫的花果卻很少。當時，廣博仙人又問佛陀：『怎樣的佈施，即使接受佈施的人持戒或毀戒，也不會使佈施的功德消滅？』佛陀說：『大仙！如果有人以清凈的信心相信因果，發出歡喜心，爲了所有眾生而佈施，沒有後悔和吝嗇，也不分別接受佈施的人是持戒還是破戒。此外，善男子！有五種佈施稱為大布施。是哪五種呢？第一是適時的佈施，第二是佈施給修行道業的人，第三是佈施給病人和照顧病人的人，第四是佈施給宣說正法的人，第五是佈施給前往其他國家的人。還有五種：第一是法佈施，第二是食物佈施，第三是提供住所，第四是提供燈光照明，第五是提供香和花。』廣博仙人又問：『什麼才是清凈的佈施呢？』佛陀說：『如果發自內心，爲了所有眾生而懷有憐憫之心，將功德迴向菩提，普遍清凈解脫，這才是清凈的佈施。還有五種無上的佈施。是哪五種呢？第一是佈施給如來（Tathagata），這種佈施是無上的；第二是佈施給僧眾（Sangha），這種佈施是無上的；第三是佈施給說法的人，這種佈施是無上的；第四是佈施給父親，這種佈施是無上的；第五是佈施給母親，這種佈施是無上的。還有一種佈施稱為大布施，就是佈施給失去王位的國王，這稱為大布施。』

【English Translation】 English version: It is not called pure giving if one gives with the intention of seeking fame. If one thinks, 'Let the people of other cities know that I am giving,' it is not called pure giving. If one gives reluctantly with jealousy, it is not called pure giving. If one admires the wealthy and powerful families and gives gold, silver, silk, and clothes in order to seek marriage, it is not called pure giving. If one gives in order to seek children or other miscellaneous reasons, it is not called pure giving. If one thinks, 'I am giving today so that I will receive rewards in the next life,' it is not called pure giving. If one does not feel compassion for the poor but instead gives money to the rich and powerful, it is not called pure giving. Or if one gives out of greed for flowers and fruits, it is not called pure giving. Good man! These thirty-two kinds of giving with attachment are like someone carrying seeds and planting them randomly in a barren field. Although the seeds rely on the earth and, when they encounter rain, they will surely sprout, the flowers and fruits that are eventually harvested are few. At that time, the Bodhisattva Guangbo (Vast and Broad) asked the Buddha again, 'What kind of giving will not be destroyed even if the recipient observes or breaks the precepts?' The Buddha said, 'Great Immortal! If someone with pure faith believes in cause and effect, generates a joyful mind, and gives for all sentient beings without regret or stinginess, and does not discriminate whether the recipient observes or breaks the precepts. Furthermore, good man! There are five kinds of giving that are called great giving. What are the five? First is giving at the right time, second is giving to those who practice the path, third is giving to the sick and those who care for the sick, fourth is giving to those who preach the Dharma, and fifth is giving to those who go to other countries. There are also five kinds: first is giving the Dharma, second is giving food, third is providing shelter, fourth is providing light, and fifth is providing incense and flowers.' Guangbo asked again, 'What is pure giving?' The Buddha said, 'If one gives from the heart, with compassion for all sentient beings, and dedicates the merit to Bodhi, universal purity, and liberation, this is pure giving. There are also five kinds of supreme giving. What are the five? First is giving to the Tathagata (如來), this giving is supreme; second is giving to the Sangha (僧眾), this giving is supreme; third is giving to those who preach the Dharma, this giving is supreme; fourth is giving to one's father, this giving is supreme; fifth is giving to one's mother, this giving is supreme. There is also a kind of giving called great giving, which is giving to a king who has lost his throne, this is called great giving.'

若為縣官之所逼迫無所依怙，及為疾病之所痛惱，施如此人名為大施。若為王者所棄，臨刑之時及余命難，捨己之命救于彼命，名為大施。或於疾病之人施與醫藥，亦名大施。或於具戒眾僧以時而施，亦名大施。或施求智慧者，亦名大施。或於傍生之儔蝦蟆蛭烏及余鳥獸而施與者，亦名大施。或於乏劣之者施令充足，亦名大施。若復有人，勸他凈施及余隨喜，亦名大施。複次大仙！汝先所問，於我滅后云何種植獲福報者。善男子！諸如來者皆是法身非是色身，若覆在世或覆滅后，所有供養福無有異。如轉輪王于其大地唱如是言：『我之國界，不應有人殺害眾生及於妄語。』其國之人，雖未見王兼親侍衛，但聞教敕即便遵奉，王於是人必生歡喜。是人由王不殺害故獲生天報，其有違者墮于惡趣。如是大仙！雖有眾生見我色身，不護其戒何所得耶？如提婆達多，雖遇於我猶墮地獄。若復有人于來世中勤修我教，則為希有，如見我身無有異也。

「複次大仙！如汝所問，福德因緣為積聚者。如萩葦中因燒出焰，而此光焰不可得言為積為聚。如是施主，積集資糧猶影隨形而無見者。亦如蒲萄甘蔗，未押之時汁不可見，彼於一節二節之中求汁積聚了無見者，然于彼汁不從外得。福德果報亦復如是，不在施主手中心中及於身

【現代漢語翻譯】現代漢語譯本如果有人被縣官逼迫而無所依靠，或者被疾病折磨而痛苦不堪，對這樣的人施捨，稱為大施。如果有人被君王拋棄，面臨死刑或其他生命危險，捨棄自己的生命去救助他人，稱為大施。或者給生病的人施捨醫藥，也稱為大施。或者在適當的時候供養持戒的僧眾，也稱為大施。或者施捨給尋求智慧的人，也稱為大施。或者施捨給旁生之類，如蛤蟆、水蛭、烏鴉以及其他鳥獸，也稱為大施。或者施捨給貧乏弱小的人，使他們充足，也稱為大施。如果有人勸他人進行清凈的佈施，或者隨喜他人的佈施，也稱為大施。再次，大仙！你先前所問的，在我滅度后如何種植福報。善男子！諸如來（Tathagata，佛的稱號）都是法身（Dharmakaya，佛的真身）而非色身（Rupakaya，佛的肉身），無論是在世還是滅度后，所有的供養福報都沒有差別。如同轉輪王（Chakravartin，統治世界的理想君主）在他的國土上宣告：『我的國界內，不應該有人殺害眾生或者說謊。』他國的人民，即使沒有見過國王，也沒有親自侍奉，但只要聽到教令就立即遵從，國王對這些人必定會感到歡喜。這些人因為國王的教令而不殺生，從而獲得昇天的果報，而違背教令的人則會墮入惡道。如同大仙！即使有眾生見到我的色身，卻不守護戒律，又能得到什麼呢？如同提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀），即使遇到我，仍然墮入地獄。如果有人在未來世中勤奮地修習我的教誨，那就是非常稀有的，如同見到我的色身沒有差別。再次，大仙！如同你所問的，福德的因緣是如何積聚的。如同在蘆葦中因燃燒而產生火焰，而這火焰的光芒不能說是積累或聚集的。同樣，施主積累的資糧就像影子跟隨形體一樣，是看不見的。也像葡萄和甘蔗，在沒有壓榨的時候，汁液是看不見的，在它們的一節兩節中尋求汁液的積累是看不到的，然而這些汁液並不是從外面得到的。福德的果報也是如此，不在施主的手中、心中或身上。

【English Translation】 English version If someone is oppressed by a county official and has no refuge, or is tormented by illness and suffers greatly, giving to such a person is called a great giving. If someone is abandoned by a king, facing execution or other life-threatening situations, sacrificing one's own life to save another's is called a great giving. Or giving medicine to a sick person is also called a great giving. Or making offerings to the monastic community who uphold the precepts at the appropriate time is also called a great giving. Or giving to those who seek wisdom is also called a great giving. Or giving to beings such as frogs, leeches, crows, and other birds and beasts is also called a great giving. Or giving to the poor and weak, making them sufficient, is also called a great giving. If someone encourages others to give purely or rejoices in others' giving, it is also called a great giving. Furthermore, great sage! As you asked earlier, how to cultivate merit after my passing. Good man! All Tathagatas (Buddhas) are Dharmakaya (the body of truth) and not Rupakaya (the physical body). Whether in this world or after passing away, all offerings have the same merit. Like a Chakravartin (universal monarch) proclaiming in his kingdom: 'In my realm, no one should kill living beings or lie.' The people of his kingdom, even if they have not seen the king or served him personally, but as soon as they hear the decree, they immediately obey. The king will surely be pleased with these people. These people, because of the king's decree not to kill, will gain the reward of being born in heaven, while those who violate the decree will fall into evil realms. Just like that, great sage! Even if beings see my physical body, what can they gain if they do not uphold the precepts? Like Devadatta (Buddha's cousin who later betrayed him), even though he encountered me, he still fell into hell. If someone in the future diligently practices my teachings, that is very rare, and it is no different than seeing my physical body. Furthermore, great sage! As you asked, how the causes and conditions of merit accumulate. It is like a flame arising from burning reeds, and this flame cannot be said to be accumulated or gathered. Similarly, the resources accumulated by a giver are like a shadow following a form, invisible. It is also like grapes and sugarcane, the juice is invisible before they are pressed. Seeking the accumulation of juice in one or two sections is invisible, yet the juice is not obtained from outside. The result of merit is also like this, not in the giver's hand, heart, or body.

中，亦不相離。亦如尼拘陀子未成熟時，牙不可見。譬于商人持少財物往詣大城，有所貿易廣獲財利。福報亦爾，如蜂採花不損其色。云涵雨潤誰見積聚？于其出生必自成辦。」

爾時廣博仙人白言：「世尊！施之差別我已了知。云何此識住于身中有所愛著？」

佛言：「大仙！猶如國王住于城中，懼他軍來預作濠塹，積聚糧貯教養戰士，建諸幡旗調習醉象，嚴誡眾兵唱言警備，著于衣甲專情鬥戰，執利刀仗露刃而住。王福盡故，他軍強盛遂即滅壞。如是識王住于身城，見於六處無常侵害，穿信濠塹、被正念甲、御醉法象、調習意馬，告六處云：『今有無常威力軍來，宜應速疾被于施甲、持于智刃、辦慚愧弩、安戒堤防。』時彼六處為無常軍漸相逼迫，爾時彼識如福盡王，棄城而走別住城國。」

廣博仙人復白佛言：「云何了知是福德城，非福德城我當舍之。」

佛言：「大仙！猶如有人乘大舟船欲渡大海，時遇風濤鼓涌飄蕩，黿鼉鯨鯢互為險害。是人因船遂達彼岸，既得無畏繞船三匝恭敬祭祀，唱言：『善哉。我由此船得渡大海。』如是大仙！有福眾生命終之後作是思惟：『我今此身善趣天上，所得人身為不空過。乘此身船渡惡趣海，善哉前生甚可恭敬。』若復有人墮惡趣者，猶如渡海乘

【現代漢語翻譯】現代漢語譯本：中間，它們也不會分離。就像尼拘陀樹（榕樹）的果實未成熟時，裡面的芽是看不見的。又像商人帶著少量財物去大城市，進行貿易並獲得大量財富。福報也是如此，像蜜蜂採花不會損害花朵的顏色。雲層積聚雨水滋潤萬物，誰能看見它們是如何積聚的呢？但當它們產生時，自然會成就一切。」，當時，廣博仙人對佛說：『世尊！我已瞭解佈施的差別。但這個識是如何住在身體中併產生執著的呢？』佛說：『大仙！就像國王住在城中，害怕敵軍來犯，預先挖掘護城河，積聚糧食，訓練士兵，豎立旗幟，馴服醉象，嚴厲告誡士兵，讓他們警惕，穿上盔甲，專心戰鬥，手持利刃，露出刀鋒而立。當國王的福報耗盡時，敵軍強大，最終導致城池被摧毀。同樣，識王住在身體這座城中，看到六處（眼、耳、鼻、舌、身、意）受到無常的侵害，於是挖掘信心的護城河，穿上正念的盔甲，駕馭被慾望迷惑的法象，馴服散亂的意馬，告誡六處說：『現在無常的強大軍隊要來了，你們應該迅速穿上佈施的盔甲，拿起智慧的利刃，準備慚愧的弓弩，設定戒律的堤防。』這時，六處被無常的軍隊逐漸逼迫，那時，識就像福報耗盡的國王，拋棄城池逃走，另住他國。』廣博仙人又對佛說：『如何才能知道哪個是福德之城，哪個是非福德之城，我應該捨棄哪個呢？』佛說：『大仙！就像有人乘坐大船想要渡過大海，這時遇到風暴，船被風浪沖擊飄蕩，海龜、鱷魚、鯨魚等互相構成危險。這個人因為有船，最終到達彼岸，獲得安全后，他會繞著船三圈，恭敬地祭祀，並說：『太好了！我因為這艘船才得以渡過大海。』大仙，同樣，有福報的眾生在生命結束後會這樣想：『我現在這個身體能夠到達天界，所得的人身沒有白白浪費。我乘坐這個身體的船渡過了惡趣的海洋，太好了，前世的善行值得尊敬。』如果有人墮入惡趣，就像渡海時乘坐

【English Translation】 English version: In the middle, they are not separate either. It's like when the seed of a Nigrodha tree (banyan tree) is not yet mature, the sprout inside cannot be seen. It's also like a merchant who goes to a big city with a small amount of wealth, engages in trade, and obtains great riches. The reward of merit is also like this, like a bee collecting honey from a flower without damaging its color. Who sees the accumulation of clouds that bring rain and moisten all things? Yet when they arise, they naturally accomplish everything.』 At that time, the broad-minded immortal said to the Buddha, 『World Honored One! I have understood the differences in giving. But how does this consciousness reside in the body and develop attachments?』 The Buddha said, 『Great Immortal! It is like a king who lives in a city, fearing the arrival of enemy troops, prepares by digging moats, accumulating food supplies, training soldiers, erecting banners, taming drunken elephants, strictly warning the soldiers to be vigilant, putting on armor, focusing on battle, holding sharp blades, and standing with exposed edges. When the king's merit is exhausted, the enemy forces become strong, and the city is eventually destroyed. Similarly, the king of consciousness resides in the city of the body, seeing the six senses (eyes, ears, nose, tongue, body, and mind) being harmed by impermanence. He digs the moat of faith, puts on the armor of right mindfulness, controls the dharma-elephant deluded by desires, tames the scattered mind-horse, and warns the six senses, saying, 『Now the powerful army of impermanence is coming. You should quickly put on the armor of giving, take up the sharp blade of wisdom, prepare the bow and arrow of shame, and set up the defenses of precepts.』 At this time, the six senses are gradually pressed by the army of impermanence. Then, the consciousness, like a king whose merit is exhausted, abandons the city and flees to another kingdom.』 The broad-minded immortal again asked the Buddha, 『How can one know which is the city of merit and which is the city of non-merit, and which should I abandon?』 The Buddha said, 『Great Immortal! It is like a person who wants to cross the great ocean in a large boat. At this time, they encounter storms, and the boat is tossed about by the waves. Turtles, crocodiles, and whales pose dangers to each other. Because of the boat, this person eventually reaches the other shore. Having gained safety, they circle the boat three times, respectfully make offerings, and say, 『Excellent! It is because of this boat that I was able to cross the great ocean.』 Great Immortal, similarly, beings with merit, after their lives end, will think, 『My current body has been able to reach the heavens, and my human life has not been wasted. I have crossed the ocean of evil realms by riding the boat of this body. Excellent, the good deeds of my previous life are worthy of respect.』 If someone falls into evil realms, it is like crossing the sea in a

朽爛船，于大海中或沈或浮，搖飏傾覆。是人殘命雖至岸上，復遇師子虎狼充滿，罵言：『咄哉！此朽故船倒行大海，令我怖畏見如此苦。』墮惡趣識亦復如是，毀罵其身：『我徒養育遭此惡報。我久於世擔負穢草，如蠶作繭徒自纏縛。如何令我沉溺若此？』

「爾時彼識于第二身適住母胎，才七日中能作是念：『我從彼滅而來生此。』由善業者其心歡喜，能令彼母有三種相。所謂母面熙怡顏容端妙、無諸皯䵴、右腳壓地倍重常時，復以其手數摩右脅，被白色衣增加姝麗。造惡業識亦七日中作是憶念：『我從某城曾作某罪。』作是念已便生悲惱，能令其母現諸惡相，所謂身體臭穢羸瘦萎黃，常懷悲愁數數變吐，禍橫盈門災難逼迫饒諸疾病。將產之時，或損母命或復自死。」

爾時廣博仙人復白佛言：「世尊！彼識初入胎時，得何念慧？」

佛言：「而此之識亦入胎已，見閻浮洲園苑樹林、宮殿池沼遍滿莊飾，親族聚會情極慕樂。復以天慧光明隨念憶知無量百千彼彼生處，彼是我母，曾五百世生育於我。作是念已生厭離心，唱言：『咄哉！於此世間生死足矣，劬勞諸有永愿休息。』」

時廣博仙人復白佛言：「世尊！彼識既能如是厭離，豈不出離生死中耶？」

佛言：「不也。大仙！彼

【現代漢語翻譯】現代漢語譯本一艘朽爛的船，在大海中時而沉沒，時而漂浮，搖擺不定，隨時可能傾覆。一個人的殘餘生命即使到達岸邊，又會遇到充滿獅子、老虎和豺狼的地方，他會罵道：『唉！這艘朽爛的破船在大海中倒行，讓我恐懼地看到如此痛苦。』墮入惡道的意識也是如此，會責罵自己的身體：『我白白養育了你，卻遭受如此惡報。我長久以來在世上揹負著污穢之物，如同蠶作繭般徒勞地自我纏縛。為何讓我如此沉淪？』那時，這個意識在第二個身體中剛進入母胎，才七天就能產生這樣的念頭：『我從那裡滅亡而來這裡出生。』由於善業的緣故，他的內心歡喜，能使他的母親出現三種祥瑞之相。即母親面容喜悅，容貌端莊美好，沒有斑點瑕疵，右腳踩地時感覺比平時更重，並且經常用手撫摸右脅，穿著白色衣服更加美麗。造惡業的意識也在七天中回憶：『我曾在某城犯下某罪。』產生這個念頭后，便會感到悲傷煩惱，使他的母親出現各種不祥之相，即身體散發臭味，虛弱消瘦，臉色萎黃，經常感到悲傷憂愁，頻繁嘔吐，災禍臨門，疾病纏身。臨產之時，可能會損害母親的生命，或者自己死亡。這時，廣博仙人又對佛說：『世尊！這個意識最初進入胎兒時，會產生什麼樣的念頭和智慧呢？』佛說：『這個意識進入胎兒后，會看到閻浮洲（Jambudvipa，指我們所居住的世界）的園林、樹木、宮殿、池塘都裝飾得非常華麗，親戚朋友聚在一起，感情非常融洽，充滿歡樂。又以天生的智慧光明，隨念憶起無量百千個他曾經生活過的地方，知道『那是我的母親，曾經五百世生育過我。』產生這個念頭后，便會生起厭離之心，說道：『唉！在這個世間生死輪迴已經足夠了，我希望永遠休息，不再經歷諸有的勞苦。』這時，廣博仙人又對佛說：『世尊！這個意識既然能夠如此厭離，難道不會脫離生死輪迴嗎？』佛說：『不會的。大仙！這個意識雖然生起了厭離之心，但由於業力的牽引，仍然無法脫離生死輪迴。』

【English Translation】 English version A rotten ship, in the great sea, sometimes sinks, sometimes floats, swaying and overturning. A person's remaining life, even if it reaches the shore, encounters places filled with lions, tigers, and wolves, and he will curse: 'Alas! This rotten old ship travels backwards in the great sea, causing me to fearfully see such suffering.' The consciousness that falls into evil realms is also like this, cursing its own body: 'I have raised you in vain, yet I suffer such evil retribution. I have long carried filth in this world, like a silkworm making a cocoon, binding myself in vain. Why have I been made to sink like this?' At that time, this consciousness, just entering the womb in its second body, within seven days, can have this thought: 'I have come here to be born from where I perished.' Due to good karma, his heart is joyful, which can cause his mother to have three auspicious signs. That is, the mother's face is joyful, her appearance is dignified and beautiful, without blemishes, her right foot feels heavier than usual when it touches the ground, and she often strokes her right side, wearing white clothes that make her even more beautiful. The consciousness that creates evil karma also recalls within seven days: 'I committed a certain crime in a certain city.' After having this thought, he will feel sad and distressed, causing his mother to show various inauspicious signs, that is, her body emits a foul odor, she is weak and emaciated, her complexion is withered and yellow, she often feels sad and worried, she vomits frequently, disasters come to her door, and she is plagued by diseases. At the time of delivery, she may harm the mother's life or die herself. At this time, the broad-minded immortal (Guangbo Xianren) again said to the Buddha: 'World Honored One! When this consciousness first enters the fetus, what thoughts and wisdom does it have?' The Buddha said: 'After this consciousness enters the fetus, it will see the gardens, trees, palaces, and ponds of Jambudvipa (閻浮洲, the world we live in) all decorated very beautifully, relatives and friends gathered together, their feelings very harmonious and full of joy. Moreover, with innate wisdom and light, it will recall countless hundreds and thousands of places where it has lived, knowing, 'That is my mother, who has given birth to me for five hundred lifetimes.' After having this thought, it will give rise to a sense of aversion, saying: 'Alas! In this world, the cycle of birth and death is enough, I wish to rest forever, no longer experiencing the suffering of all existences.' At this time, the broad-minded immortal (Guangbo Xianren) again said to the Buddha: 'World Honored One! Since this consciousness can have such aversion, will it not escape the cycle of birth and death?' The Buddha said: 'No, great immortal! Although this consciousness has given rise to aversion, due to the pull of karma, it still cannot escape the cycle of birth and death.'

識無出離之相，能得解脫無有是處。而彼識界于生死中雖爾厭離，能出離者不應受生。若不爾者，或有修福及於造罪，一切皆應趣向涅槃。如汝所言，識思惟者，是識增上非智增上。所以者何？識能分別，智慧了知，識智和合乃如汝說。」

爾時世尊欲重宣此義而說偈言：

「能防諸怨賊，　　積集煩惱者，　了智與無智，　　及慧共愚癡。　見慢並無明，　　如是等一切，　無有少離智，　　由識能了知。　識智不相離，　　和合我常說，　一輪不為車，　　二輪亦不成，　亦不由於余，　　要假人與牛，　並具于輻轄，　　二輞相資備，　轅軛兼絡繩，　　爾乃得名車。　身車亦如是，　　諸界和合生，　諸根悉備具，　　由識能牽挽。　肢節相綴連，　　筋脈恒遍滿，　髑髏皮發覆，　　腸肺並心脾，　肝胃眾和合，　　建立假為身。　識王處其中，　　非身為調御，　了知諸體性，　　是名智識俱。

「複次大仙！此識微細不可色見，無有諸根亦不相離。若諸丈夫有所怯弱，或生恐怖或起尋思，皆識增上非智作用。」

爾時廣博仙人復白佛言：「世尊！云何觀察一切眾生從地獄趣而來生者，乃至人趣而來生者？何業差別，生於天人傍生餓鬼及於地獄？」

【現代漢語翻譯】現代漢語譯本：如果認為意識本身具有出離的特性，能夠獲得解脫，這是不可能的。即使意識在生死輪迴中厭倦了，如果它能出離，就不應該再受生。如果不是這樣，那麼無論是修福還是造罪，一切眾生都應該趨向涅槃。正如你所說，意識的思惟是意識的增上作用，而不是智慧的增上作用。為什麼呢？因為意識能夠分別，而智慧能夠了知。意識和智慧的結合，才如你所說的那樣。那時，世尊爲了重申這個道理，說了以下偈語：『能夠防禦各種怨賊，積聚煩惱的，是了知和無知，以及智慧和愚癡。見慢和無明，像這些一切，沒有哪一樣能離開智慧，都是由意識來了解的。意識和智慧不相分離，它們的結合我常說。一個輪子不能成為車，兩個輪子也不能，也不是由於其他，需要人和牛，以及輻條和輪轂，兩個輪輞互相配合，車轅和絡繩，這樣才能稱為車。身體這輛車也是這樣，由各種界和合而生，各種根都具備，由意識來牽引。肢體相互連線，筋脈遍佈全身，頭骨被面板和頭髮覆蓋，腸肺和心脾，肝胃等各種器官和合，才建立起假名為身體的東西。意識像國王一樣處在其中，但身體不是調御者，能夠了解各種身體的特性，這叫做智慧和意識的結合。』『再者，大仙！這個意識非常微細，無法用肉眼看見，它沒有各種根，但也不與根分離。如果有人感到怯弱，或者產生恐懼，或者開始思索，這些都是意識的增上作用，而不是智慧的作用。』那時，廣博仙人再次對佛說：『世尊！如何觀察一切眾生從地獄道來投生，乃至從人道來投生？是什麼樣的業力差別，導致眾生投生到天道、人道、傍生道、餓鬼道以及地獄道？』

【English Translation】 English version: To think that consciousness itself has the characteristic of liberation and can attain liberation is impossible. Even if consciousness is weary of the cycle of birth and death, if it could liberate itself, it should not be reborn. If that were not the case, then whether one accumulates merit or commits sins, all beings should proceed towards Nirvana. As you say, the thinking of consciousness is the augmentation of consciousness, not the augmentation of wisdom. Why is that? Because consciousness can discriminate, while wisdom can understand. The combination of consciousness and wisdom is as you have described. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'That which can defend against various enemies, and accumulate afflictions, is understanding and ignorance, as well as wisdom and foolishness. Pride and ignorance, like all these, none can be separated from wisdom, and all are understood by consciousness. Consciousness and wisdom are not separate, their combination I often speak of. One wheel cannot make a cart, nor can two wheels, nor is it due to anything else. It requires a person and an ox, as well as spokes and hubs, two rims supporting each other, a shaft and ropes, only then can it be called a cart. The body-cart is also like this, born from the combination of various elements, all the senses are complete, and it is pulled by consciousness. Limbs are connected to each other, veins and arteries fill the whole body, the skull is covered by skin and hair, the intestines, lungs, heart, and spleen, the liver, stomach, and various organs combine to establish what is falsely called the body. Consciousness, like a king, resides within it, but the body is not the controller. To understand the nature of all the body's elements, this is called the combination of wisdom and consciousness.' 'Furthermore, great sage! This consciousness is very subtle, invisible to the naked eye, it has no senses, yet it is not separate from the senses. If someone feels weak, or experiences fear, or begins to ponder, these are all the augmentations of consciousness, not the actions of wisdom.' At that time, the sage Guangbo again said to the Buddha: 'World Honored One! How does one observe all beings who are reborn from the hell realms, and even those who are reborn from the human realm? What are the differences in karma that cause beings to be reborn in the heavens, the human realm, the animal realm, the hungry ghost realm, and the hell realms?'

佛言：「大仙！眾生本性沒此生彼，是佛境界，非五通仙之所能知，亦非天人魔梵色究竟等並餘聲聞之所覺了。大仙！若於我法獲離三垢得初果時所有境界，尚非帝釋、那羅延天、汝諸仙等之所能知。」

爾時如來作是說已，廣博仙人便自思惟：「此輪迴中，聖智境界未曾會遇。」禮佛雙足，白言：「世尊！我於今者衰朽失念不能獲果，無任負荷住持菩提。歸依佛法及離垢僧，我從今日與諸弟子及於眷屬歸佛法僧，唯愿世尊示教利喜，以聖智日常住世間除煩惱翳。善哉世尊。愿為演說一切眾生從天墜者。」

佛言：「諦聽。今正是時。若有眾生堅固成就施香花鬘，此人必當生持鬘天。臨終之時身發妙香及感鮮華，而復自見種種色華來散其上，或有見於樓閣宮殿，懸諸鈴𥿰雜華嚴飾，百千天女而處其中。命終之後見持鬘天父母和合如贍部人，便為愛風飄入胎藏。時彼天母懷妊七日，于右脅下遂誕其子。彼適生已，于其胸前天悅意花自然為鬘，具七種色，所謂白、黑、黃、赤、天紺、紅蓮及如火銅，光明炫耀，香氣因風遍一由旬，故號彼天謂為持鬘。宮中有樹，其汁香美猶如甘露。園苑果實有八上味，大如頻螺。彼天所食皆是甘果非余摶食，凡有饑想果自現樹。所履之地無諸荊棘，鮮花柔草周布清凈

【現代漢語翻譯】現代漢語譯本：佛陀說：『大仙！眾生的本性中，並沒有所謂的從此生到彼生，這是佛的境界，不是擁有五神通的仙人所能知道的，也不是天人、魔、梵天、色究竟天等，以及其餘聲聞所能覺悟的。大仙！如果有人在我的教法中，獲得了脫離三垢（貪、嗔、癡）的境界，證得初果時，所擁有的境界，尚且不是帝釋（Indra，天神之王）、那羅延天（Narayana，毗濕奴神）以及你們這些仙人所能知道的。』當時，如來說完這些話后，廣博仙人便自己思量：『在這輪迴之中，聖智的境界我從未遇到過。』於是他禮拜佛陀的雙足，說道：『世尊！我現在已經衰老，記憶力衰退，不能獲得果位，也無法承擔住持菩提的重任。我皈依佛法以及清凈的僧團，我從今天起，和我的弟子以及眷屬一起皈依佛法僧三寶，只希望世尊能夠開示教誨，使我們歡喜，用聖智常駐世間，消除煩惱的障礙。太好了，世尊！希望您能為我們演說一切眾生從天界墜落的原因。』佛陀說：『仔細聽著，現在正是時候。如果有眾生堅定地成就佈施香花鬘的善行，這個人必定會轉生到持鬘天（Mala-dhara deva，持花環的天神）。臨終的時候，身體會散發出美妙的香氣，並且感應到鮮花，還會看到各種顏色的花朵散落在自己身上，或者看到樓閣宮殿，懸掛著鈴鐺和裝飾著各種鮮花的飾品，有成百上千的天女在其中。命終之後，會看到持鬘天的父母像贍部洲（Jambudvipa，人間）的人一樣結合，然後被愛風吹入胎藏。那時，天母懷孕七天，從右脅下生下孩子。孩子剛出生，胸前自然出現一串天悅意花，形成花鬘，有七種顏色，分別是白色、黑色、黃色、紅色、天紺色、紅蓮色以及像火銅一樣的顏色，光芒耀眼，香氣隨著風飄散一由旬（Yojana，古印度長度單位）。因此，這個天神被稱為持鬘天。宮殿里有樹，樹汁香甜美味，如同甘露。園林里的果實有八種上味，大如頻螺（Pinara，一種果實）。持鬘天所吃的都是甘美的果實，而不是其他的食物，只要有飢餓的想法，果實就會自然出現在樹上。他們所行走的地方沒有荊棘，只有鮮花和柔軟的草地，遍佈清凈。』

【English Translation】 English version: The Buddha said, 'Great Immortal! The inherent nature of sentient beings does not involve a transition from one existence to another. This is the realm of the Buddha, which is beyond the comprehension of those with the five supernatural powers, and is also beyond the understanding of gods, demons, Brahma, the gods of the Pure Abode, and even the Sravakas. Great Immortal! The state attained by one who, through my teachings, is freed from the three defilements (greed, hatred, and delusion) and achieves the first fruit, is beyond the knowledge of even Indra (the king of gods), Narayana (Vishnu), and you, the immortals.' Then, after the Tathagata had spoken these words, the Greatly Learned Immortal pondered, 'In this cycle of rebirth, I have never encountered the realm of sacred wisdom.' He bowed at the Buddha's feet and said, 'World Honored One! I am now old and my memory is failing. I am unable to attain the fruit, nor can I bear the responsibility of upholding Bodhi. I take refuge in the Buddha, the Dharma, and the pure Sangha. From this day forward, I, along with my disciples and family, take refuge in the Triple Gem. I only wish that the World Honored One would instruct and guide us, so that we may rejoice, and that with sacred wisdom, you may remain in this world to remove the veils of affliction. Excellent, World Honored One! Please explain to us why all sentient beings fall from the heavens.' The Buddha said, 'Listen carefully, now is the right time. If there are sentient beings who steadfastly perform the meritorious act of offering fragrant flower garlands, they will surely be reborn in the Mala-dhara deva (garland-bearing god) heaven. At the time of their death, their bodies will emit a wondrous fragrance and they will sense fresh flowers. They will also see various colored flowers scattering upon them, or they will see pavilions and palaces adorned with bells and various floral decorations, with hundreds and thousands of heavenly maidens within. After death, they will see the parents of the Mala-dhara deva uniting like the people of Jambudvipa (the human world), and then they will be drawn into the womb by the wind of love. Then, the heavenly mother will be pregnant for seven days, and the child will be born from her right side. As soon as the child is born, a heavenly pleasing flower will naturally appear on its chest, forming a garland of seven colors: white, black, yellow, red, dark blue, red lotus, and copper-like red, with dazzling light. Its fragrance will spread one Yojana (an ancient Indian unit of distance) with the wind. Therefore, this god is called Mala-dhara. In the palace, there are trees whose sap is fragrant and delicious, like nectar. The fruits in the gardens have eight superior flavors and are as large as Pinara (a type of fruit). The Mala-dhara devas eat only sweet fruits, not other food. As soon as they feel hunger, the fruits will naturally appear on the trees. The ground they walk on is free of thorns, and is covered with fresh flowers and soft grass, pure and clean.'

。或有宮殿如白花聚，或以黃金為屋鴟吻。彼之天女光容藻飾，眺望軒檻相與娛樂。其所壽命天二百年，將終歿時有二種相：所居之樹其葉凋悴枝條垂下，其花香氣自然隱沒；所著花鬘忽然萎黃，清涼之風變為毒熱。最勝天城棄捨而去。時諸天女見此衰相圍繞悲號，嘆言：『咄哉。何彼無常無少慈悲，今於我等愛重之者制不由己，將舍我等在於須臾。』時彼天子漸為熱病之所逼迫遍體火現，炎焰雖加而無熱惱，心猶快樂從彼而沒，人間受生在於胎中，能令其母愛香花鬘及諸果實。又于夢中常見城邑場肆嚴飾遍垂花瓔。亦既生已，形容光潤白服花鬘常所眷愛，好游親屬耽著欲樂，情戀女人往來輕躁，名衣上服及諸園林靡不貪樂，見富貴者倍生喜悅。

「複次大仙！四天王天趣向之者，若有眾生以憐愍心，見貧窮者施於衣食，及諸病人隨與醫藥，或造井泉、或施池沼。其人將終形不羸瘦，容色無變身無垢汗，聲不㽄破亦不遺瀝大小便利，六塵充足諸根無損，能見自身在天眾中。命既終已，色如紅蓮口出妙香，復有清風吹妙花香拂其尸上。於是彼識見四天界父母歡游耽醉情慾。時彼天父以其右手摩天母背，即于母髀而得受胎。經七日已遂即誕生，天飾具足。大仙當知，四天王天所居之地縱廣八萬四千由旬，黃金白銀雌

【現代漢語翻譯】現代漢語譯本：有的宮殿像白花聚集，有的用黃金做屋頂的鴟吻。那裡的天女容光煥發，裝飾華麗，在欄桿邊眺望，互相嬉戲娛樂。他們的壽命是二百天年，將要去世時有兩種徵兆：他們居住的樹木，樹葉凋零，枝條下垂，花朵的香氣自然消失；他們佩戴的花鬘突然枯萎發黃，清涼的風變成毒熱。他們離開最美好的天城。這時，天女們看到這種衰敗的景象，圍繞著他們悲傷哭泣，嘆息道：『唉！這無常是多麼沒有慈悲，現在對於我們這些愛重的人，卻不能自主，將要在須臾之間捨棄我們。』這時，天子逐漸被熱病所逼迫，全身出現火焰，雖然火焰加劇卻沒有熱惱，心中仍然快樂，然後從那裡去世，在人間受生，在胎中，能讓他的母親喜愛香花鬘和各種果實。又在夢中常常看到城邑、市場裝飾華麗，到處垂掛著花瓔。等到出生后，容貌光潤，喜歡穿白色的衣服，佩戴花鬘，常常被眷愛，喜歡遊玩親屬，沉迷於慾望享樂，迷戀女人，來往輕浮，對於名貴的衣服、上等的服飾以及各種園林，沒有不貪圖享樂的，看到富貴的人更加高興。再次，大仙！那些前往四天王天的人，如果眾生以憐憫之心，看到貧窮的人就施捨衣食，以及給生病的人隨給醫藥，或者建造水井，或者施捨池塘。這個人將要去世時，形體不消瘦，容貌沒有改變，身上沒有污垢汗水，聲音不嘶啞，大小便也不遺漏，六根充足，諸根沒有損傷，能看到自己身處天眾之中。壽命終結后，臉色像紅蓮花，口中散發美妙的香氣，還有清風吹來美妙的花香拂過他的屍體。這時，他的意識看到四天界的父母歡快地遊玩，沉迷於情慾。這時，他的天父用右手撫摸天母的背部，就在天母的腿部受孕。經過七天就出生了，天上的裝飾都具備。大仙應當知道，四天王天所居住的地方縱橫八萬四千由旬，黃金、白銀、雌

【English Translation】 English version: Some palaces are like gatherings of white flowers, while others have golden roof ornaments. The celestial women there are radiant and adorned, gazing from the railings and enjoying themselves. Their lifespan is two hundred celestial years, and when they are about to die, there are two signs: the trees they dwell in have leaves that wither, branches that droop, and the fragrance of the flowers naturally disappears; the flower garlands they wear suddenly wilt and turn yellow, and the cool breeze turns into a scorching heat. They depart from the most excellent celestial city. At this time, the celestial women, seeing these signs of decline, surround them, weeping and lamenting, saying: 『Alas! How merciless is this impermanence, now taking away those we love so dearly, and in a moment, they will abandon us.』 At this time, the celestial being is gradually afflicted by a fever, flames appear all over their body, and although the flames intensify, they feel no distress, their heart remains joyful, and then they pass away from there, taking birth in the human realm, in the womb, causing their mother to love fragrant flower garlands and various fruits. Also, in dreams, they often see cities and markets adorned with splendor, with flower garlands hanging everywhere. Once born, their appearance is radiant, they love to wear white clothes and flower garlands, they are often cherished, they love to visit relatives, indulge in sensual pleasures, are infatuated with women, and are frivolous in their comings and goings. They are greedy for fine clothes, superior garments, and various gardens, and they are even more delighted when they see the wealthy. Furthermore, great sage! Those who are destined for the realm of the Four Heavenly Kings, if beings, with compassionate hearts, see the poor and give them food and clothing, and provide medicine to the sick, or build wells, or donate ponds, when these people are about to die, their bodies do not become emaciated, their appearance does not change, their bodies are without dirt or sweat, their voices are not hoarse, and they do not leak urine or feces. Their six senses are complete, and their faculties are undamaged. They can see themselves among the celestial beings. When their life ends, their complexion is like a red lotus, and a wonderful fragrance emanates from their mouth, and a cool breeze blows, carrying a wonderful floral fragrance over their corpse. At this time, their consciousness sees their parents in the realm of the Four Heavenly Kings, joyfully playing and indulging in sensual desires. Then, their celestial father strokes the back of their celestial mother with his right hand, and conception occurs in the mother's thigh. After seven days, they are born, fully adorned with celestial ornaments. Great sage, you should know that the realm of the Four Heavenly Kings extends eighty-four thousand yojanas in length and width, and is made of gold, silver, and female

黃雄黃間錯莊飾，百千天女充滿其中，百千花果如人形像。于彼園苑，天摩尼光常所明照，樹林枝莖垂劫波衣及妙繒彩，其樹滑潤見者欣悅。于其龕室常懸樂具，簫笛之儔自然發聲。彼天童子摶食為力，香美粳稻色如紅蓮味逾甘露。其所食器具於二種：一者金器，二者銀器；隨意所樂色香美味皆于中現。復有天漿名為花酒，香冷殊特，設有嗅者亦自然醉。彼之天人各有寢殿名曰初秋，遍垂花條，金銀雜寶娑蘭雞樹，數有百千合覆其上，復有種種坐臥敷具。六萬天女顏容殊妙被服光鮮，其聲寥亮韻合天樂，為諸欲神之所造化，歌舞倡妓言笑往來，能令見者增其染愛。其宮殿前樹以剎柱，金銀間錯繒彩莊嚴，懸諸寶幡隨風搖飏。

「有四天王：一曰持國，二曰增長，三曰威目，四曰多聞。此四天王于彼天界，吟嘯歌舞宴會嬉遊具足安樂。時彼眾中諸天童子，力藝殊勝具天妙身，垂臂往來猶如醉象，身香郁烈遍一由旬。其所壽命天五百年，無中夭者。園苑林樹榮色光潔，迦潭婆花而以莊嚴，咸悉芬馥無諸臭穢，四面階道雜寶所成，百千天女常為歌伎，諸寶器中出妙音聲。善男子！彼等天人壽欲盡時有三種相：一者身光隱沒，二者花無香氣，三者不聞天女奏諸伎樂。常所歡遊園林宮苑鳥聲和雅，是喜好處皆不愛樂，花鬘

【現代漢語翻譯】現代漢語譯本：

園林以黃金和雄黃交錯裝飾，成百上千的天女充滿其中，還有成百上千的花果呈現人形。在那園林中，天摩尼的光芒常照耀著，樹林的枝幹垂掛著劫波衣（一種輕柔的絲綢）和精美的絲綢綵帶，樹木光滑潤澤，見到的人都感到欣喜。在那些龕室裡，常常懸掛著樂器，如簫笛之類的樂器自然發出聲音。那些天童子以摶食為力量，香美的粳米飯色澤如紅蓮，味道勝過甘露。他們所用的餐具分為兩種：一種是金器，一種是銀器；隨意所喜愛的顏色、香味和美味都可以在其中顯現。還有一種天上的漿液，名為花酒，香氣清冷而獨特，即使只是聞到也會自然醉倒。那些天人各自有寢殿，名為初秋，到處垂掛著花條，金銀雜寶和娑蘭雞樹（一種珍貴的樹木）有成百上千棵覆蓋在上面，還有各種各樣的坐臥用具。六萬天女容貌殊妙，穿著光鮮亮麗，她們的聲音清亮，韻律與天樂相合，是諸欲神所創造的，她們歌舞嬉戲，言笑往來，能使見到的人增加愛慾。他們的宮殿前樹立著剎柱，金銀交錯，用絲綢綵帶裝飾，懸掛著各種寶幡，隨風搖曳。

有四位天王：一位叫持國（守護國土），一位叫增長（增長善根），一位叫威目（威嚴的眼睛），一位叫多聞（博聞強記）。這四位天王在那天界，吟唱、歌舞、宴會、嬉戲，享受著充分的安樂。那時，他們中的天童子，力量和技藝都非常出衆，擁有天界美妙的身體，手臂垂落，來回走動，就像喝醉的大象一樣，身上的香氣濃郁，瀰漫一由旬（古代印度長度單位）。他們的壽命是天上的五百年，沒有中途夭折的。園林樹木的顏色光鮮亮麗，用迦潭婆花（一種香花）裝飾，都散發著芬芳，沒有污穢的氣味，四面的臺階道路都是用各種珍寶製成的，成百上千的天女常常作為歌舞伎，各種寶器中發出美妙的聲音。善男子！當這些天人的壽命將盡時，會出現三種徵兆：一是身上的光芒消失，二是花朵失去香氣，三是聽不到天女演奏的各種樂器。他們平時喜歡遊玩的園林宮苑，鳥鳴和諧，這些令人喜悅的地方都不再喜歡，花鬘（花環） English version:

The gardens are adorned with gold and orpiment in an intricate pattern, filled with hundreds and thousands of celestial maidens, and hundreds and thousands of flowers and fruits in human-like forms. In those gardens, the light of the celestial Mani jewel constantly shines, and the branches of the trees hang with 'kalpaka' garments (a type of soft silk) and exquisite silk ribbons. The trees are smooth and lustrous, pleasing to behold. In those shrines, musical instruments are often suspended, and instruments like flutes and pipes naturally produce sounds. Those celestial youths gain strength from eating 'tuan' food (a type of rice ball), and the fragrant 'geng' rice is the color of a red lotus and tastes better than nectar. Their eating utensils are of two kinds: one is gold, and the other is silver; any color, fragrance, or flavor they desire appears within them. There is also a celestial liquid called flower wine, which is fragrant, cool, and unique; even just smelling it will cause one to become naturally intoxicated. Each of those celestial beings has a sleeping palace called 'Early Autumn,' with flower strips hanging everywhere, and hundreds and thousands of gold, silver, and mixed treasures, as well as 'salan' chicken trees (a precious type of tree) covering them. There are also various kinds of sitting and sleeping furnishings. Sixty thousand celestial maidens with exquisite appearances wear bright and beautiful clothes. Their voices are clear and their rhythms harmonize with celestial music. They are created by the gods of desire, and they sing, dance, and laugh, causing those who see them to increase their desires. In front of their palaces, there are 'chattra' pillars (a type of ceremonial pillar) made of gold and silver, adorned with silk ribbons, and various precious banners hanging and swaying in the wind.

There are four heavenly kings: one is called Dhritarashtra (Guardian of the Nation), one is called Virudhaka (Increaser of Good Roots), one is called Virupaksha (Awesome Eyes), and one is called Vaishravana (All-Hearing). These four heavenly kings in that heavenly realm sing, dance, feast, and play, enjoying complete happiness. At that time, the celestial youths among them, with outstanding strength and skills, possess beautiful celestial bodies. Their arms hang down as they walk back and forth, like drunken elephants, and the fragrance of their bodies is intense, spreading for a 'yojana' (an ancient Indian unit of length). Their lifespan is five hundred celestial years, and none of them die prematurely. The colors of the gardens and trees are bright and lustrous, adorned with 'kadamba' flowers (a fragrant flower), all of which emit fragrance without any foul odors. The stairways on all four sides are made of various treasures, and hundreds and thousands of celestial maidens often serve as singers and dancers, with beautiful sounds coming from various precious instruments. Good man! When the lifespans of these celestial beings are about to end, three signs will appear: first, the light from their bodies will disappear; second, the flowers will lose their fragrance; and third, they will not hear the celestial maidens playing various musical instruments. The gardens and palaces where they usually enjoy themselves, with harmonious bird songs, and these pleasant places, they no longer like, and the flower garlands

【English Translation】 The gardens are adorned with gold and orpiment in an intricate pattern, filled with hundreds and thousands of celestial maidens, and hundreds and thousands of flowers and fruits in human-like forms. In those gardens, the light of the celestial Mani jewel constantly shines, and the branches of the trees hang with 'kalpaka' garments (a type of soft silk) and exquisite silk ribbons. The trees are smooth and lustrous, pleasing to behold. In those shrines, musical instruments are often suspended, and instruments like flutes and pipes naturally produce sounds. Those celestial youths gain strength from eating 'tuan' food (a type of rice ball), and the fragrant 'geng' rice is the color of a red lotus and tastes better than nectar. Their eating utensils are of two kinds: one is gold, and the other is silver; any color, fragrance, or flavor they desire appears within them. There is also a celestial liquid called flower wine, which is fragrant, cool, and unique; even just smelling it will cause one to become naturally intoxicated. Each of those celestial beings has a sleeping palace called 'Early Autumn,' with flower strips hanging everywhere, and hundreds and thousands of gold, silver, and mixed treasures, as well as 'salan' chicken trees (a precious type of tree) covering them. There are also various kinds of sitting and sleeping furnishings. Sixty thousand celestial maidens with exquisite appearances wear bright and beautiful clothes. Their voices are clear and their rhythms harmonize with celestial music. They are created by the gods of desire, and they sing, dance, and laugh, causing those who see them to increase their desires. In front of their palaces, there are 'chattra' pillars (a type of ceremonial pillar) made of gold and silver, adorned with silk ribbons, and various precious banners hanging and swaying in the wind. There are four heavenly kings: one is called Dhritarashtra (Guardian of the Nation), one is called Virudhaka (Increaser of Good Roots), one is called Virupaksha (Awesome Eyes), and one is called Vaishravana (All-Hearing). These four heavenly kings in that heavenly realm sing, dance, feast, and play, enjoying complete happiness. At that time, the celestial youths among them, with outstanding strength and skills, possess beautiful celestial bodies. Their arms hang down as they walk back and forth, like drunken elephants, and the fragrance of their bodies is intense, spreading for a 'yojana' (an ancient Indian unit of length). Their lifespan is five hundred celestial years, and none of them die prematurely. The colors of the gardens and trees are bright and lustrous, adorned with 'kadamba' flowers (a fragrant flower), all of which emit fragrance without any foul odors. The stairways on all four sides are made of various treasures, and hundreds and thousands of celestial maidens often serve as singers and dancers, with beautiful sounds coming from various precious instruments. Good man! When the lifespans of these celestial beings are about to end, three signs will appear: first, the light from their bodies will disappear; second, the flowers will lose their fragrance; and third, they will not hear the celestial maidens playing various musical instruments. The gardens and palaces where they usually enjoy themselves, with harmonious bird songs, and these pleasant places, they no longer like, and the flower garlands

萎悴天女悲號，衣生垢穢，瞻視昔來欣玩之具復增悶絕，身上汗流眼變枯燥，如取水魚置夏日中，熱惱所逼宛轉于地。時諸女等見彼天男愁苦如此，皆來圍繞同聲號哭，唱言：『苦哉苦哉。我所愛者奈何如是，所好喜事翻為愁苦。今之云何舍我等輩及游宴處？』時天女等以偈嘆曰：

「『種種妙莊嚴，　　仁者所游宴，　　最上福德城，　　四面具樓閣。　　天女恒充滿，　　園林鎮榮茂，　　云何舍歡愛？　　苦哉此無常。』

「爾時諸天女等說此偈已相視哽咽，各以右手取諸雜花遙散其上，復作是言：『仁者！汝具福故當生人間，彼是福地應以信心植諸善種。』爾時彼天見諸女等皆已背舍，重增熱惱身心熾然，如以蘇滴置炎鐵上欻自銷滅余微灰燼，復為業風之所吹散，如鄰虛塵為千億分更不可見。於是彼識從天降下，見受生處父母和合，心懷喜悅便入胎藏。才處胎時，母即相現飲食增多不啖血肉，樂著緋衣愛聚會處，于諸親屬倍加眷念。雖懷其子曾無痛惱，口無流涎身不沉重。亦既生已人相端嚴，其眼紺色如天青寶眾所樂見。聞于上界四天王事，自然欣悅常樂舍施，愛妙香衣性好數食，常喜歌舞園林女色靡不留戀。

「複次大仙！若有眾生以凈信心，遠離殺害及於偷盜，持諸飲食上妙資具衣

【現代漢語翻譯】現代漢語譯本萎靡不振的天女們悲傷地哭號，她們的衣服沾滿污垢，看著曾經令她們歡喜的玩樂之物，更加感到煩悶絕望。她們身上汗流浹背，眼睛也變得乾枯，就像把水中的魚放在夏日烈日下一樣，被熱惱所逼迫，在地上翻滾。這時，眾天女看到那位天男如此愁苦，都圍攏過來，一同哭泣，唱道：『苦啊，苦啊！我們所愛的人怎麼會變成這樣，曾經喜歡的事反而變成了愁苦。現在又要如何捨棄我們這些同伴和遊樂之處呢？』當時，天女們用偈頌嘆息道：『各種美妙的裝飾，是仁者您遊樂宴飲的地方，最殊勝的福德之城，四面都有樓閣。天女們總是充滿其中，園林也繁榮茂盛，為何要捨棄這歡愛？真是苦啊，這無常！』當時，眾天女說完這偈頌后，互相看著哽咽，各自用右手拿起各種雜花，遙遙地撒在那位天男身上，又說道：『仁者！您因為有福德，應當轉生到人間，那裡是福地，應該以信心種下各種善根。』這時，那位天男看到眾天女都已離他而去，更加感到熱惱，身心如同被火焰燃燒，就像把酥油滴在燒紅的鐵上，瞬間就消融，只剩下微小的灰燼，又被業風吹散，如同鄰近虛空的塵埃被分成千億份，再也看不見。於是，他的識從天上降下，看到將要受生之處的父母和合，心中歡喜，便進入胎藏。剛入胎時，母親就顯現出飲食增多的跡象，不吃血肉，喜歡穿紅色的衣服，喜歡聚會的地方，對親屬更加眷戀。雖然懷著孩子，卻從未感到痛苦，口中沒有流涎，身體也不感到沉重。孩子出生后，相貌端正，眼睛是深藍色，像天青色的寶石一樣，大家都喜歡看他。他聽到上界四天王（四大天王，佛教的護法神）的事蹟，自然感到欣悅，常常樂於佈施，喜歡美好的香衣，性情喜歡美食，常常喜歡歌舞，對園林和女色沒有不留戀的。『再者，大仙！如果有眾生以清凈的信心，遠離殺害和偷盜，持有各種飲食和上妙的資具衣物』

【English Translation】 English version The withered celestial maidens cried out in sorrow, their clothes stained with filth. Looking at the objects of their past pleasures, they felt even more distressed and hopeless. Sweat poured from their bodies, and their eyes became dry, like fish taken from water and placed in the summer sun, tormented by the heat, they writhed on the ground. Seeing the celestial man in such distress, the celestial maidens gathered around him, weeping in unison, and chanted: 『Woe, woe! How has our beloved become like this? The things we once enjoyed have turned into sorrow. How can we now abandon our companions and places of pleasure?』 Then, the celestial maidens lamented in verses: 『All kinds of exquisite adornments, are the places where you, the benevolent one, used to play and feast. The most supreme city of merit, with towers on all four sides. Celestial maidens are always abundant there, and the gardens are flourishing and prosperous. Why abandon this joy and love? Alas, this impermanence is suffering!』 At that time, after the celestial maidens recited these verses, they looked at each other, choked with sobs. Each took various flowers with their right hands and scattered them remotely upon the celestial man, and said: 『Benevolent one! Because of your merit, you should be reborn in the human realm. That is a land of merit, and you should plant the seeds of goodness with faith.』 Then, the celestial man saw that all the celestial maidens had left him, and he felt even more tormented. His body and mind were ablaze, like butter dropped on hot iron, instantly melting away, leaving only a tiny bit of ash, which was then scattered by the wind of karma, like dust near the void, divided into billions of parts, no longer visible. Then, his consciousness descended from the heavens, saw the union of his parents in the place where he would be born, and with joy in his heart, entered the womb. As soon as he entered the womb, his mother showed signs of increased appetite, did not eat meat, liked to wear red clothes, liked places of gathering, and was even more attached to her relatives. Although pregnant, she never felt pain, had no drooling, and her body did not feel heavy. After the child was born, his appearance was handsome, his eyes were dark blue, like sapphires, and everyone liked to look at him. Hearing about the deeds of the Four Heavenly Kings (Caturmaharajika, the four guardian deities of Buddhism) in the upper realm, he naturally felt joy, was always happy to give alms, liked beautiful fragrant clothes, had a fondness for delicious food, and always enjoyed singing and dancing, and was attached to gardens and women. 『Furthermore, great sage! If there are sentient beings who, with pure faith, abstain from killing and stealing, and possess various foods and exquisite articles of clothing』

服財寶而行舍施，勤誠散花禮拜佛塔。壽命盡時，身無疾苦垢膩臭穢，念所習業曾不忘失，面如金色、鼻不陷曲、心不驚惱、喉不閉塞亦不喘息，不為風刀之所解截，聲不㽄破，寢膳安寧。大仙當知，如斯之人毒不能害飲食消化，折傷夭枉皆所遠離。其人命終，以天識故見三十三天百千樓閣，金摩竭魚莊飾門柱，蛇勝栴檀香水涂灑，其地柔潔白逾霜雪凈如頸珠，黃檀香樹天寶燈燭雜錯行列，天諸男女遊戲園林耽染狂醉。既睹斯已遂生歡樂，猶如貫珠為人將取，入天母手以為胎藏。時母手掌因即生花，持示天父共相慶悅，復以兩手摩挼其華，子即誕孕。時彼天母告天父曰：『我於今日誕一童子，增長勝種。』便會親族以為歡賀。生滿七日天相具足，憶念前生從某處滅今來生此，某是我父某是我母，曾修某善。作是念時聳然歡欣，便於諸欲而生癡愛，于天界中宮苑園林自然了見貪喜愛著。爾時童子垂臂𦟛長猶如象鼻，其胸峻實如師子臆，腰腹圓細無有垂皺，背脊端平無高下骨，兩髀圓相如芭蕉莖，肌肉光潔無諸黧皯，無有耏毛及雜臭穢，上妙香氣從身流出。花鬘瓔珞天衣輕密，不假外求自然被體。時宮殿中所有天女無天男者，見此童子共來圍繞，咸作是言：『善來仁者！此之宮殿皆是汝有。我等諸女先無依怙，愿相侍從。

』其中或云：『此輩盛年，乳如金瓶面猶紅蓮。此園苑中如是天樹拘毗羅林垂覆榮好，六萬天女前後周遍。善哉仁者！可與我等永以娛樂，如雲中電不常而有。』或有宮殿，簫鼓琵琶諸雜天樂自然發聲，上妙敷具及師子座，嚴飾珠瓔垂以繒彩，而諸繒彩非是繭蠶之所作者。時彼童子睹斯珍飾，如灌頂王升座而坐。既升座已，諸所珍玩咸出聲言：『此善業人從閻浮洲修天福故而來生此。諸人應當來此承事歌舞娛樂，令此福人歡喜無厭。』出此聲已，園林宮殿六萬綵女，捧持天花被服光耀，身所髮香如蒲萄酒蜜酒花酒，聞其香者令人昏醉，同聲唱言：『汝積天福，愿時充奉。』於是童子與群天女，游歡喜林及雜花林、黃毯石林、極光嚴林、日宮園苑、泉聲園苑、音樂園苑、叢花園苑。游如是等上妙林苑，悅樂清涼無諸惡風，花香芬馥。青摩尼寶以為燈明，諸蜂鳥王出微妙音，其鳥毛羽猶如雜寶，天吠琉璃以為其嘴，飛翔群嬉遍滿林樹。

「複次大仙！彼界有池隨月增減，具八功德，悅意無垢清冷澄澈，百葉香花開敷其內，岸樹行列雜花充遍。而彼池中眾多天女遊戲娛樂，諸寶器等隨意而現，色香妙食名天甘露，如拘摩花白逾珂雪，甘香具足亦易消化，無諸苦澀雜惡等味。

「複次大仙！有諸天人報不純者，雖

【現代漢語翻譯】現代漢語譯本：其中有人說：『這些年輕人正值盛年，乳房像金瓶一樣，面容像紅蓮一樣嬌艷。這園林中，像天樹拘毗羅林（一種天界的樹）一樣，枝繁葉茂，六萬天女前後圍繞。善哉仁者！可以和我們永遠一起享樂，就像雲中的閃電一樣，不常有。』有的宮殿里，簫、鼓、琵琶等各種天樂自然發出聲音，有上等的鋪蓋和獅子座，用珠寶瓔珞和絲綢綵帶裝飾，而這些絲綢綵帶不是蠶繭所做的。這時，那些童子看到這些珍貴的裝飾，就像灌頂的國王升座而坐。當他們坐上座位后，所有的珍寶都發出聲音說：『這位善業之人從閻浮洲（我們所居住的這個世界）修天福而來到這裡。大家應該來這裡侍奉歌舞娛樂，讓這位有福之人歡喜滿足。』發出這些聲音后，園林宮殿中的六萬綵女，捧著天花，穿著光彩奪目的衣服，身上散發出的香味像葡萄美酒、蜂蜜酒和花酒，聞到香味的人會昏醉，她們同聲唱道：『你積累了天福，愿你及時享用。』於是，童子和眾天女一起遊玩歡喜林、雜花林、黃毯石林、極光嚴林、日宮園苑、泉聲園苑、音樂園苑、叢花園苑。他們遊玩這些美妙的園林，感到快樂清涼，沒有惡風，花香芬芳。用青摩尼寶（一種寶石）作為燈光照明，各種蜂鳥發出美妙的聲音，它們的羽毛像各種寶石一樣，天吠琉璃（一種寶石）做成的嘴，飛翔嬉戲，遍佈林間樹木。再次，大仙！那個世界有池塘，隨著月亮的盈虧而增減，具有八種功德，令人愉悅，沒有污垢，清澈寒冷，裡面盛開著百葉香花，岸邊樹木成行，各種鮮花遍佈。池塘里有許多天女嬉戲玩樂，各種寶器隨意出現，顏色香氣美妙的食物被稱為天甘露，像拘摩花一樣潔白勝過珂雪，甘甜香美，容易消化，沒有苦澀雜味。再次，大仙！有些天人，他們的果報不純粹，雖然

【English Translation】 English version: Some might say, 『These young ones are in their prime, their breasts like golden pitchers, their faces as radiant as red lotuses. In this garden, like the heavenly trees of the Kovidara forest (a type of celestial tree), lush and flourishing, sixty thousand celestial maidens surround them. Well done, noble ones! May you forever enjoy yourselves with us, like lightning in the clouds, which is not always present.』 Some palaces have flutes, drums, lutes, and various celestial music that arise naturally, with exquisite furnishings and lion thrones, adorned with jeweled necklaces and silk ribbons, and these silk ribbons are not made by silkworms. At this time, those youths, seeing these precious decorations, sit as if they were crowned kings ascending their thrones. Once they are seated, all the treasures emit voices, saying, 『This person of good karma has come here from Jambudvipa (the world we live in) by cultivating heavenly blessings. Everyone should come here to serve with songs and dances, so that this blessed one may be happy and satisfied.』 After these sounds are made, sixty thousand colorful maidens in the gardens and palaces, holding celestial flowers, wearing radiant clothes, and emitting fragrances like grape wine, honey wine, and flower wine, which intoxicate those who smell them, sing in unison, 『You have accumulated heavenly blessings, may you enjoy them in time.』 Then, the youths and the celestial maidens together roam in the Joyful Forest, the Mixed Flower Forest, the Yellow Carpet Stone Forest, the Extremely Radiant Forest, the Sun Palace Garden, the Spring Sound Garden, the Music Garden, and the Cluster Flower Garden. They roam in these exquisite gardens, feeling joyful and cool, without any evil winds, and with fragrant flowers. Blue lapis lazuli (a type of gemstone) is used as lighting, various hummingbirds emit subtle sounds, their feathers are like various jewels, and their beaks are made of heavenly beryl (a type of gemstone), flying and playing throughout the trees. Furthermore, great sage! That realm has ponds that increase and decrease with the waxing and waning of the moon, possessing eight virtues, pleasing, without impurities, clear, cool, and within them bloom fragrant hundred-petaled flowers, with rows of trees on the banks, covered with various flowers. In these ponds, many celestial maidens play and enjoy themselves, and various treasures appear at will. The food, with its beautiful colors and fragrances, is called celestial nectar, as white as the Kovidara flower, surpassing snow, sweet and fragrant, easily digestible, without any bitter or unpleasant tastes. Furthermore, great sage! There are some celestial beings whose karmic rewards are not pure, although

同器食，或感赤色、或感蒼色乃至黃黑諸雜等色，天容無別唯食有異。大仙當知，彼諸眾生先雖舍施后復悔恨，由斯報故獲果如是。復有園苑名曰合棔，枝條花葉雜糅莊飾，百千叢林清凈柔軟，猶如水精花果常茂。其林樹間，諸寂靜身離欲牟尼是所棲集。天之男女常所入者，皆不為于貪愛慾樂。

「大仙當知，我之弟子最上聲聞驕梵缽提，是婆羅門清凈族子，住于禪定慈悲之心。以彼等持開敷慈眼入三摩地，每經七日方乃一度現出入息。彼入定時，有隨意風應念而至，假使劫火燒于大地成一炎焰，于彼禪身無能損害如芥子分，而彼支體如彌樓山常所鎮壓。難陀龍王及跋難陀有大力勢鼓氣猛烈，彌樓山王為之搖動，鼓作呼噏四大海水變為鹹味。驕梵缽提入定之時，彼二龍王盡其威力無能嬈亂。我此弟子在合棔林，而諸天女雖耽欲愛，睹斯尊者發清凈心，以曼陀花及諸蓮花而散其上，合掌恭敬。三十三天諸童子等亦來圍繞，持天甘露資給供養。而此尊者常為諸天于合棔林說修多羅，及未曾有、無問自說、本事、本生、因緣、方廣、諷誦、論議、重頌、授記、譬喻等經。時諸天人聞斯法要，莫不慇勤恭敬尊重。

「複次大仙！三十三天有聚會堂，其堂有柱八萬四千，皆以金銀跋阇羅寶馬瑙美玉並栴檀心結構所成

【現代漢語翻譯】現代漢語譯本同在一個器皿中吃飯，有人感覺食物是紅色的，有人感覺是青色的，甚至有人感覺是黃色、黑色等各種雜色，天上的食物本身沒有區別，只是食用者的感受不同。大仙應當知道，那些眾生先前雖然佈施，後來又後悔，因為這樣的果報，所以得到這樣的結果。還有一處園林叫做合棔（一種樹木），枝條花葉交錯裝飾，成百上千的樹林清凈柔軟，如同水晶一般，花果常年茂盛。在那片樹林中，許多寂靜的、遠離慾望的牟尼（修行者）在那裡居住。天上的男女經常進入那裡，但都不為貪愛和慾望所迷惑。大仙應當知道，我的弟子中最上等的聲聞（佛陀的弟子）驕梵缽提（佛陀弟子名），是婆羅門清凈家族的子弟，安住在禪定和慈悲心中。他以禪定打開慈悲的眼睛，進入三摩地（禪定），每隔七天才呼出一口氣。他入定時，有隨意的風應念而至，即使劫火燒燬大地成為一片火焰，也不能損害他的禪定之身，哪怕像芥子那麼小，而他的身體卻像須彌山一樣穩固。難陀龍王和跋難陀龍王有強大的力量，鼓動氣息猛烈，須彌山王都會為之搖動，鼓動呼吸，四大海水都會變成鹹味。驕梵缽提入定時，這兩條龍王用盡全力也不能擾亂他。我的這位弟子在合棔林中，而那些天女雖然沉迷於慾望和愛戀，看到這位尊者，都發起了清凈之心，用曼陀花和各種蓮花散在他的身上，合掌恭敬。三十三天的童子們也來圍繞著他，拿著天上的甘露來供養他。而這位尊者經常在合棔林中為諸天講述修多羅（佛經），以及未曾有、無問自說、本事、本生、因緣、方廣、諷誦、論議、重頌、授記、譬喻等經典。當時，諸天人聽到這些佛法要義，沒有不慇勤恭敬尊重的。再次，大仙！三十三天有一個聚會堂，那個堂有八萬四千根柱子，都是用金銀、跋阇羅寶（金剛石）、瑪瑙、美玉和栴檀木心建造而成的。

【English Translation】 English version Eating from the same vessel, some perceive the food as red, others as blue, and still others as yellow, black, or various other colors. The celestial food itself has no distinction; the difference lies in the perception of the eaters. Great Immortal, you should know that those beings, though they initially gave alms, later regretted it. Due to this retribution, they receive such consequences. There is also a garden named 'Hehuan' (a type of tree), where branches and leaves are intertwined and adorned, with hundreds and thousands of groves that are pure and soft, like crystal, and where flowers and fruits are always abundant. In that forest, many tranquil Munis (practitioners) who have renounced desires reside. Celestial men and women often enter there, but they are not swayed by greed or lust. Great Immortal, you should know that my disciple, the foremost Shravaka (Buddha's disciple), Gavampati (name of a Buddha's disciple), is a son of a pure Brahmin family, dwelling in meditative concentration and a heart of compassion. With his meditative concentration, he opens his compassionate eyes and enters Samadhi (meditative state), exhaling only once every seven days. When he enters meditation, a wind arises at his will. Even if the fire of a kalpa (eon) were to burn the earth into a single flame, it could not harm his meditative body, not even as much as a mustard seed. His body remains as firm as Mount Meru. The Naga kings Nanda and Upananda, with their great power and fierce breath, can shake Mount Meru, and their breath can turn the four great oceans salty. Yet, when Gavampati enters meditation, these two Naga kings, with all their might, cannot disturb him. My disciple resides in the Hehuan forest, and although the celestial women are immersed in desire and love, upon seeing this venerable one, they develop pure minds, scattering Mandara flowers and various lotuses upon him, and they join their palms in reverence. The youths of the Thirty-Three Heavens also come to surround him, offering him celestial nectar. This venerable one often teaches the Sutras (Buddhist scriptures) in the Hehuan forest to the celestials, including the 'Never Before,' 'Self-Exposition,' 'Past Deeds,' 'Birth Stories,' 'Causes and Conditions,' 'Extensive Teachings,' 'Recitations,' 'Discussions,' 'Repeated Verses,' 'Predictions,' and 'Parables.' At that time, the celestials, upon hearing these essential teachings of the Dharma, are all diligent, respectful, and reverent. Furthermore, Great Immortal! The Thirty-Three Heavens have an assembly hall, which has eighty-four thousand pillars, all constructed from gold, silver, Vajra jewels (diamonds), agate, jade, and sandalwood cores.

。懸鈴垂鐸出微妙聲，列諸天衣建諸幡幢，簫笛琵琶箜篌琴瑟鞞鐃螺鼓妙聲振發。天之男女互相愛敬，和顏慈悅恒所聚會。于彼堂中以摩尼寶而嚴飾之，綠潤琉璃凈滑如鏡，涂香末香雜花周遍，亦無飄風及諸炎熱，毒蛇蚊虻皆所遠離。其所居者，無有惛睡懈怠之想。微風清和遍入林觀。其諸樓閣幰網垂覆，懸妙寶瓔散諸花香。百千天女雖則愛染，而無嫉妒及於斗諍，面貌端正猶如滿月，花鬘寶珠嚴飾身首，妙歌清凈往來不輟。

「複次大仙！彼天會堂週迴方整，長廊寬廣高樹周密猶如陰雲。其堂四面復有園苑皆百由旬，間錯種種金蓮雜花，出妙歌聲聞者欣悅。拘迦那陀樹、波梨野多樹、拘毗陀羅樹以為叢林。大仙！善法會堂資玩之具，皆是金銀諸寶玉等，積聚琉璃以為臺榭，珍奇寶物充滿庫藏，宮殿百千莊飾園苑，鄰接遠近常聞安樂，無諸疾苦及餘禍患。彼之天人于諸園林遊戲既已，還集此堂受于娛樂。

「複次大仙！三十三天覆有別殿名曰善見，皎如白日凈猶明鏡，四面周匝皆以花𥿰懸布莊嚴。有千天女藻綴雜花輝耀珠鐸，金翠網旒以為冠飾。像馬車乘踐踏往來，飛飏金塵處處黃色。而於彼殿有六萬柱，櫨栱重疊遞相輝映，間錯奇珍繪以丹彩，栴檀沉水及蘇合香氛氳郁烈用涂其地。釋提桓因持金剛杵，

【現代漢語翻譯】現代漢語譯本：懸掛的鈴鐺發出微妙的聲音，排列著諸天的衣物，豎立著各種幡幢，簫、笛、琵琶、箜篌、琴、瑟、鞞、鐃、螺、鼓發出美妙的聲音，震動四方。天上的男女互相愛敬，和顏悅色，總是聚會在一起。在那殿堂中，用摩尼寶（如意寶珠）來裝飾，綠潤的琉璃像鏡子一樣乾淨光滑，塗抹著香料、末香和各種鮮花，遍佈四周，也沒有飄風和各種炎熱，毒蛇、蚊子、虻蟲都遠離這裡。居住在那裡的人，沒有昏睡和懈怠的想法。微風清涼柔和，遍佈林間。那些樓閣上，帷幔和網狀裝飾垂掛著，懸掛著美妙的寶瓔，散發著各種花香。成百上千的天女雖然有愛戀之情，但沒有嫉妒和爭鬥，面容端正如同滿月，用花鬘和寶珠裝飾著身體和頭部，美妙的歌聲清凈，往來不斷。再次，大仙！那天的會堂四周方正，長廊寬廣，高大的樹木茂密，如同陰雲。那殿堂的四面還有園林，都有百由旬（古印度長度單位）大小，交錯著各種金蓮和雜花，發出美妙的歌聲，聽到的人都感到欣悅。拘迦那陀樹（紅蓮花樹）、波梨野多樹（刺桐樹）、拘毗陀羅樹（山楂樹）形成叢林。大仙！善法會堂的資玩之物，都是金銀和各種寶玉等，堆積著琉璃作為臺榭，珍奇的寶物充滿庫藏，宮殿成百上千，裝飾著園林，鄰近遠方常常聽到安樂的聲音，沒有各種疾病痛苦和其餘的禍患。那些天人在園林中游戲之後，就回到這個殿堂享受娛樂。再次，大仙！三十三天還有另外的殿堂，名叫善見，像白日一樣皎潔，像明鏡一樣乾淨，四面都用花𥿰（花環）懸掛裝飾。有上千的天女，用藻類和雜花裝飾，閃耀著珠鐸，用金翠網狀的旒作為頭飾。像、馬、車乘來回踐踏，飛揚的金塵到處都是黃色。在那殿堂里有六萬根柱子，斗拱重疊，互相輝映，交錯著奇珍，繪著丹彩，用栴檀（檀香）、沉水香和蘇合香，香氣濃郁，用來塗抹地面。釋提桓因（帝釋天）拿著金剛杵，

【English Translation】 English version: Hanging bells emit subtle sounds, rows of celestial garments are displayed, and various banners and flags are erected. Flutes, pipes, lutes, harps, zithers, drums, conches, and other instruments produce wonderful sounds that resonate everywhere. The celestial men and women love and respect each other, their faces are kind and joyful, and they always gather together. In that hall, it is adorned with mani jewels (wish-fulfilling jewels), the green and smooth lapis lazuli is as clean and smooth as a mirror, and it is covered with perfumes, powdered incense, and various flowers all around. There are no winds or heat, and poisonous snakes, mosquitoes, and gadflies are all far away. Those who live there have no thoughts of drowsiness or laziness. A gentle and cool breeze pervades the groves. On those pavilions, curtains and net-like decorations hang down, and wonderful jeweled necklaces are suspended, scattering various floral fragrances. Although hundreds and thousands of celestial women have feelings of love, they have no jealousy or strife. Their faces are as beautiful as the full moon, and they adorn their bodies and heads with flower garlands and jewels. Their beautiful songs are pure and continuous. Furthermore, great sage! That celestial assembly hall is square and well-proportioned, with wide corridors and tall, dense trees like clouds. On all four sides of the hall, there are gardens, each a hundred yojanas (an ancient Indian unit of length) in size, interspersed with various golden lotuses and mixed flowers, emitting wonderful songs that delight those who hear them. The Koka-nada trees (red lotus trees), Parijata trees (coral trees), and Kuvindara trees (hawthorn trees) form groves. Great sage! The furnishings of the Good Dharma Assembly Hall are all made of gold, silver, and various precious jades, with lapis lazuli piled up as terraces. Rare and precious treasures fill the storehouses, and there are hundreds and thousands of palaces and decorated gardens. Nearby and far away, one can always hear sounds of peace and happiness, without any diseases, suffering, or other misfortunes. After the celestial beings have played in the gardens, they return to this hall to enjoy entertainment. Furthermore, great sage! In the Trayastrimsa Heaven, there is another palace called Sudarshana, which is as bright as the sun and as clean as a mirror. All four sides are adorned with hanging flower garlands. There are thousands of celestial women, adorned with algae and mixed flowers, shining with jeweled bells, and wearing crowns made of gold and emerald nets. Elephants, horses, and chariots trample back and forth, and golden dust flies everywhere, creating a yellow hue. In that palace, there are sixty thousand pillars, with brackets overlapping and reflecting each other, interspersed with rare treasures and painted with vermilion. The ground is covered with the fragrant scents of sandalwood, agarwood, and storax. Sakra (Indra), the lord of the gods, holds a vajra (thunderbolt),

與百千女前後圍繞，來升寶殿娛玩歡樂。大仙當知，三十三天中有天王名因陀羅，其力勇健敵九千象，垂臂纖好如天象鼻，體如凈金，筋肉堅密骨脈不露，臆如師子，肚不凸垂，其腰束細。金線貫瓔以為頭飾，珠珰晃耀天服修委。天之聲明久已通達，撰造書論，飲食甘露，往來常乘伊跋羅象。

「複次大仙！彼之天帝然其色身非諸骨肉純花所成，喉聲清美，身香殊特，假令狂象聞其香氣皆自調善，形貌端嚴猶如佛身。其所輝艷映諸金聚，奪其精光皆令黑闇。」

廣博仙言：「如來今者讚美天帝甚為希有。」

爾時世尊告廣博曰：「彼天帝者，是無常身、下劣之身。如脆草器、如假剪花，亦如畫師圖飾彩繪，亦如工人刻木形像，又如結花不久散滅，何足稱歎。複次大仙！我之弟子有神通者名阿那律，但以父母所生之身，節節支體一分之力猶過帝釋。」

時阿那律在於座中，聞于如來說如是言，便作是念：「今者世尊覺悟於我。」即入三昧，身光赫奕如天新金，戴殊勝冠珠光輝映，其面潤澤過於醍醐，其眼紺青如吠琉璃，摩尼馬瑙及日光珠以為臂飾，身光香薰普遍輝耀。

時廣博仙既睹斯相心大驚愕，即從坐起，合掌瞻仰生希有心，高聲唱言：「奇哉善哉。我得人身為不唐捐。今遇世尊發

【現代漢語翻譯】現代漢語譯本：他被成百上千的女子前後簇擁著，來到寶殿中嬉戲玩樂。大仙應當知道，三十三天（佛教宇宙觀中的欲界第二天）中有一位天王名叫因陀羅（帝釋天），他的力量勇猛強健，能匹敵九千頭大象，垂下的手臂纖細美好如同天象的鼻子，身體如同純凈的黃金，肌肉堅實緊密，骨骼脈絡不外露，胸膛如同獅子，肚子不凸出下垂，腰部束得細細的。他用金線穿成的瓔珞作為頭飾，珠光寶氣閃耀，天衣華麗而飄逸。他的名聲早已遠播，撰寫書論，飲食甘露，往來時常乘坐伊跋羅象（帝釋天的坐騎）。再說，大仙！那位天帝的身體並非由血肉組成，而是純粹由花朵構成，他的喉嚨聲音清澈優美，身上的香氣非常獨特，即使是發狂的大象聞到他的香氣都會自行調伏變得溫順，他的容貌端莊美麗如同佛陀的身體。他所散發的光輝映照著金子堆積的地方，奪走它們的光芒，使之都變得黯淡無光。廣博仙人說：『如來您今天讚美天帝，真是非常稀有啊。』這時，世尊告訴廣博仙人說：『那位天帝，是無常的身體、低劣的身體。如同脆弱的草器、如同用剪刀剪出的假花，也如同畫師描繪的彩色圖畫，也如同工匠雕刻的木頭人像，又如同用花結成的花環不久就會散滅，有什麼值得稱讚的呢？再說，大仙！我的弟子中有位具有神通的人名叫阿那律（佛陀十大弟子之一，天眼第一），僅僅以父母所生的身體，他身體的每一部分的力量都超過帝釋天。』當時，阿那律在座位中，聽到如來說這樣的話，便這樣想：『現在世尊是在開悟我。』隨即進入三昧（禪定），身體的光芒閃耀如同新煉的金子，頭戴殊勝的寶冠，珠光輝映，他的面容潤澤勝過醍醐（酥酪），他的眼睛紺青如同吠琉璃（青色寶石），用摩尼（如意寶珠）、馬瑙（瑪瑙）以及日光珠作為臂飾，身上的光芒和香氣普遍照耀。當時，廣博仙人看到這種景象，心中非常驚愕，立即從座位上站起來，合掌瞻仰，生起稀有的心，高聲唱道：『奇哉善哉！我得到人身沒有白費。今天遇到世尊，發起了無上的菩提心。』

【English Translation】 English version: Surrounded by hundreds and thousands of women, he comes to the palace to enjoy himself. Great Immortal, you should know that in the Trayastrimsha Heaven (the second heaven of the desire realm in Buddhist cosmology), there is a heavenly king named Indra (Shakra Devanam Indra), whose strength is valiant and can rival nine thousand elephants. His arms hang down slender and beautiful like the trunk of a heavenly elephant. His body is like pure gold, his muscles are firm and tight, his bones and veins are not exposed. His chest is like a lion's, his belly does not protrude or hang down, and his waist is slender. He wears a necklace made of gold thread as a headdress, his jewels sparkle, and his heavenly robes are magnificent and flowing. His fame has long been known, he composes treatises, eats ambrosia, and often rides the Erawan elephant (Indra's mount). Furthermore, Great Immortal! The body of that heavenly emperor is not made of flesh and blood, but purely of flowers. His throat has a clear and beautiful voice, and the fragrance of his body is very unique. Even mad elephants, upon smelling his fragrance, will tame themselves and become docile. His appearance is dignified and beautiful, like the body of a Buddha. The radiance he emits illuminates the places where gold is piled up, taking away their light and making them all dim. The Immortal Guangbo said, 'The Tathagata's praise of the heavenly emperor today is truly rare.' At that time, the World Honored One told the Immortal Guangbo, 'That heavenly emperor has an impermanent body, an inferior body. Like a fragile grass vessel, like a fake flower cut with scissors, like a colorful painting drawn by a painter, like a wooden figure carved by a craftsman, and like a garland of flowers that will soon scatter, what is there to praise? Furthermore, Great Immortal! Among my disciples, there is one with supernatural powers named Aniruddha (one of the ten great disciples of the Buddha, foremost in divine vision), who, with just the body born of his parents, has strength in every part of his body that surpasses that of Indra.' At that time, Aniruddha, who was in the assembly, heard the Tathagata say these words, and thought, 'Now the World Honored One is enlightening me.' He immediately entered samadhi (meditative absorption), and the light of his body shone like newly refined gold. He wore a magnificent crown, and his jewels sparkled. His face was more radiant than ghee (clarified butter), his eyes were dark blue like lapis lazuli, and he wore mani (wish-fulfilling jewel), agate, and sunstone as arm ornaments. The light and fragrance of his body shone everywhere. At that time, the Immortal Guangbo, seeing this sight, was greatly astonished. He immediately rose from his seat, put his palms together, looked up in reverence, and with a rare mind, exclaimed loudly, 'Wonderful, wonderful! My attainment of a human body has not been in vain. Today, I have met the World Honored One and have aroused the supreme Bodhi mind.'

揮聚會，昔所未睹今乃得見。」

爾時世尊告廣博言：「彼帝釋身與阿那律，誰為勝劣？」

廣博仙言：「彼帝釋身比阿那律，假使百分不及其一，乃至千分亦不及一。」

佛言：「大仙！于如是身不足希有，獲福德者隨其所愿身相成就。」

爾時眾會生歡喜心，咸白佛言：「唯愿世尊更為我等說于天趣。」

佛言：「三十三天彼之天帝，最大夫人名曰舍支，住歡喜園。天之婇女百千圍繞，容色姝妙猶花開敷，頰如紅蓮面如金色，著諸鮮明細軟衣服嬉遊園苑。天妙寶花以為首飾，珠瓔環珮動出妙聲，額廣平正垂金旒鎖，其眼纖長如花將開。堅誠傾注在於天帝，曾無瞋恚斗諍顰妒，亦復離諸懷胎之患。大仙當知，彼之夫人耽愛垢重倍餘天女，志意驕倨，猶于彌樓及漫陀山幽邃難仰。不肥不瘦不長不短，體質香潔無諸穢惡，風送妙花結而成蓋。而此夫人常能發揮如來種性。

「複次大仙！三十三天無雜患累，而恒遊戲樓閣宮殿。其所壽命天一千歲。壽將終時有五惡相：一者清冷池沼凈如頗胝，有所觸者令人欣悅，微風輕搖雜花暉映。如此池中將欲洗沐變成脂膩，時彼天人見此相已心生怖懼，從水跳出奔走林中。時諸天女見彼惶遽，亦疾隨從止一樹下，心生憂惱喉中哽噎，同聲告言：

【現代漢語翻譯】現代漢語譯本：聚集在一起，以前從未見過，今天才得見。' 這時，世尊告訴廣博說：'那個帝釋的身軀和阿那律的身軀，誰更勝一籌，誰更遜一籌？' 廣博仙人說：'那個帝釋的身軀和阿那律的身軀相比，即使是百分之一也比不上，乃至千分之一也比不上。' 佛說：'大仙！對於這樣的身軀，不值得稀奇，獲得福德的人，會隨著自己的願望而成就相應的身相。' 這時，大眾心生歡喜，都對佛說：'唯愿世尊再為我們講述天趣。' 佛說：'三十三天（佛教宇宙觀中位於須彌山頂的天界）的天帝，最大的夫人名叫舍支（帝釋的妻子），住在歡喜園。天上的婇女（天女）成百上千地圍繞著她，容貌美麗，如同花朵盛開，臉頰像紅蓮，面容像金色，穿著各種鮮艷柔軟的衣服在園林中嬉戲遊玩。用天上的珍寶花朵作為頭飾，珠瓔環珮發出美妙的聲音，額頭寬闊平整，垂著金色的流蘇，眼睛細長，像即將開放的花朵。她真誠地傾心於天帝，從沒有嗔恨、爭鬥、嫉妒，也沒有懷孕的煩惱。大仙應當知道，這位夫人沉溺於愛慾的污垢比其他天女更重，心意驕傲自大，就像須彌山（佛教宇宙觀中的中心山）和漫陀山（佛教宇宙觀中的山名）一樣幽深難以仰望。她不胖不瘦，不高不矮，身體香潔，沒有污穢，風吹來美妙的花朵結成華蓋。而這位夫人常常能夠發揮如來（佛的稱號）的種性。' 『再次，大仙！三十三天沒有各種疾病的困擾，經常在樓閣宮殿中嬉戲玩樂。他們的壽命是一千個天年。壽命將要終結時，會出現五種衰敗的跡象：第一，清澈寒冷的池沼，像頗胝（一種寶石）一樣清凈，接觸到的人會感到欣悅，微風輕輕搖曳，各種花朵交相輝映。這樣的池塘，將要洗浴時，會變成油脂污垢，這時，天人看到這種景象，心中感到恐懼，從水中跳出，奔跑到樹林中。這時，天女們看到他們驚慌失措，也迅速跟隨，停在一棵樹下，心中憂愁，喉嚨哽咽，同聲說道：'

【English Translation】 English version: 'Gathered together, what was never seen before is now seen today.' At that time, the World Honored One said to Guangbo: 'Between the body of that Indra and the body of Aniruddha, who is superior and who is inferior?' The immortal Guangbo said: 'Compared to the body of that Indra, the body of Aniruddha is not even one-hundredth as good, not even one-thousandth as good.' The Buddha said: 'Great Immortal! Such a body is not worth being amazed at. Those who obtain merit will achieve the corresponding physical form according to their wishes.' At that time, the assembly felt joyful and all said to the Buddha: 'We wish that the World Honored One would further explain the heavenly realms to us.' The Buddha said: 'In the Trayastrimsa Heaven (the Heaven of Thirty-Three Gods, located on the summit of Mount Sumeru in Buddhist cosmology), the greatest consort of the heavenly emperor is named Shachi (Indra's wife), and she resides in the Joyful Garden. Heavenly maidens (celestial nymphs) surround her by the hundreds and thousands. Her appearance is beautiful, like blooming flowers, her cheeks are like red lotuses, and her face is like gold. She wears various bright and soft garments and plays in the gardens. She uses heavenly precious flowers as head ornaments, and her pearl necklaces and jade pendants emit wonderful sounds. Her forehead is broad and straight, with golden tassels hanging down, and her eyes are slender, like flowers about to bloom. She sincerely devotes herself to the heavenly emperor, and she has never had anger, strife, or jealousy, nor does she have the troubles of pregnancy. Great Immortal, you should know that this consort is more deeply immersed in the defilements of desire than other heavenly maidens. Her mind is arrogant and haughty, like Mount Sumeru (the central mountain in Buddhist cosmology) and Mount Mandara (a mountain in Buddhist cosmology), which are deep and difficult to look up to. She is neither fat nor thin, neither tall nor short, and her body is fragrant and pure, without any impurities. The wind sends wonderful flowers that form a canopy. And this consort is often able to manifest the nature of the Tathagata (an epithet of the Buddha).' 'Furthermore, Great Immortal! The Trayastrimsa Heaven is free from various illnesses and troubles, and they constantly play in pavilions and palaces. Their lifespan is one thousand heavenly years. When their lifespan is about to end, there will be five signs of decay: First, the clear and cold ponds, as pure as sphatika (a type of gem), are pleasing to those who touch them, and the gentle breeze lightly sways, with various flowers reflecting each other. When one is about to bathe in such a pond, it will turn into greasy filth. At this time, the heavenly beings, seeing this sight, will feel fear in their hearts, jump out of the water, and run into the forest. At this time, the heavenly maidens, seeing them in panic, will also quickly follow, stop under a tree, feel sorrow in their hearts, their throats will choke, and they will say in unison:'

『仁者！如何速舍我等孤居若此。』時彼天男聲漸哀切作如是言：『我從昔來未曾有此垢膩現身。』作是言已，其兩腋下忽然流汗，彼諸天女見此衰相皆即遠離。於是彼天見諸女去，憂惱喘息內增熱毒，頭上花鬘颯便萎悴，所著天衣忽復垢膩，天之床敷雜玩等物皆不愛樂。

「彼諸天女睹如是相知必定死，惡聞穢氣但遙相視，發聲戀泣哽噎酸楚，嘆言：『苦哉。此細軟身昔與我等遊行宴樂，于天池中猶如鴛鴦，于善法堂猶如鵝王，歡喜園中如迦蘭鳥，游漫陀河同於香象，在波耶園及拘羅園猶如蜂王，處雜樹林如天花冠。今者云何為五衰相之所加害，舍離我等將何處去？』時彼天人聞是悲嘆，復增恚惱生大怖畏，便為熱病之所纏攝，舉身枯悴眼目慞惶。猶如商人失其徒侶，猶如涉海舟船破壞，亦如有人失如意珠，又如危峰朽壞之樹，為彼猛風搖動吹擊。復如龍子為金翅鳥之所銜啄，回惶戰懼。合掌告彼諸綵女言：『汝等進來，愿能以手摩觸於我令少蘇息。』雖作是語，而諸女等但遙悲泣無有進者，各執樹枝遙擲心上，作如是言：『汝天福盡，當速生彼閻浮提中。』

「於是彼天聞是言已，知被棄捨，發聲怨唱：『奇哉奈何。我於此中種種資具園苑宮殿，與諸女等眷屬纏縛。今時命終將行死路，乃何遙立但謂

【現代漢語翻譯】『仁者（指天人）！為何如此迅速地捨棄我們，讓我們如此孤單地留在這裡。』這時，那位天男的聲音漸漸變得哀切，這樣說道：『我從前從未有過這種污垢出現在身上。』說完這話，他的兩腋下忽然流汗，那些天女見到這種衰敗的跡象，都立刻遠離了他。於是，那位天人見到天女們離去，憂愁煩惱，喘息加重，體內熱毒增生，頭上的花鬘立刻就枯萎了，所穿的天衣也忽然變得污穢不堪，天上的床鋪、雜物等都讓他不再喜愛。『那些天女看到這種景象，知道他必定要死了，厭惡地聞著穢氣，只是遠遠地看著他，發出戀戀不捨的哭泣聲，哽咽酸楚，嘆息道：『苦啊！這細嫩的身體，過去和我們一起宴樂，在天池中如同鴛鴦，在善法堂中如同鵝王，在歡喜園中如同迦蘭鳥，在游漫陀河中如同香象，在波耶園和拘羅園中如同蜂王，在雜樹林中如同天花冠。現在為何被五衰相所加害，捨棄我們，將要到哪裡去呢？』這時，那位天人聽到這些悲嘆，更加增添了憤怒和煩惱，生出極大的恐懼，便被熱病所纏繞，全身枯槁，眼目驚慌。就像商人失去了他的同伴，就像渡海的船隻被破壞，也像有人失去了如意寶珠，又像危峰上腐朽的樹木，被猛烈的風搖動吹擊。又像龍子被金翅鳥所銜啄，驚恐戰慄。他合掌告訴那些綵女們說：『你們進來，希望能夠用手撫摸我，讓我稍微休息一下。』雖然這樣說，但是那些天女們只是遠遠地悲泣，沒有一個人上前，各自拿著樹枝遠遠地投向他，這樣說道：『你的天福已經用盡，應當儘快投生到閻浮提（指人間）中去。』『於是，那位天人聽到這些話后，知道自己被拋棄了，發出怨恨的叫喊：『奇怪啊，為什麼會這樣！我在這裡擁有各種各樣的資具、園林、宮殿，和這些天女們眷屬纏繞在一起。現在壽命將盡，將要走上死亡之路，你們卻遠遠地站著，只是說』

【English Translation】 'O benevolent ones! How can you so quickly abandon us, leaving us so lonely here?' At that time, the voice of the heavenly man gradually became sorrowful, and he spoke thus: 'I have never before had such filth appear on my body.' Having said this, sweat suddenly flowed from his armpits, and when the heavenly maidens saw this sign of decay, they all immediately moved away from him. Then, when the heavenly man saw the maidens leave, he became worried and distressed, his breathing became heavier, and the heat poison within him increased. The flower garland on his head immediately withered, and the heavenly clothes he was wearing suddenly became filthy. The heavenly bed, miscellaneous objects, and other things no longer pleased him. 'When those heavenly maidens saw this sight, they knew that he was surely going to die. They disgustedly smelled the foul odor and only looked at him from afar, uttering cries of longing and weeping, choking with sorrow, and sighing: 'How painful! This tender body, which used to feast with us, was like mandarin ducks in the heavenly pond, like a king goose in the Hall of Good Dharma, like a kalavinka bird in the Garden of Joy, like a fragrant elephant in the Mandakini River, like a king bee in the Paya Garden and the Kura Garden, and like a heavenly flower crown in the mixed forest. Why is it now being harmed by the five signs of decay, abandoning us, and where will it go?' At this time, when the heavenly man heard these lamentations, his anger and distress increased, and he felt great fear. He was then afflicted by a fever, his whole body withered, and his eyes were filled with panic. It was like a merchant who had lost his companions, like a ship that had been destroyed while crossing the sea, like someone who had lost a wish-fulfilling jewel, or like a decaying tree on a dangerous peak, being shaken and battered by a fierce wind. It was also like a dragon child being pecked by a garuda, trembling with fear. He joined his palms and said to the colorful maidens: 'Come closer, I wish you could touch me with your hands to give me some relief.' Although he said this, the maidens only wept from afar, and none of them came forward. Each of them held a tree branch and threw it at him from afar, saying: 'Your heavenly blessings are exhausted, you should quickly be reborn in Jambudvipa (referring to the human world).' 'Then, when the heavenly man heard these words, he knew that he had been abandoned, and he cried out in resentment: 'How strange! Why is this happening! Here, I possess all kinds of resources, gardens, and palaces, and I am entangled with these heavenly maidens as my family. Now that my life is coming to an end and I am about to walk the path of death, you are standing far away, merely saying'

我言當於閻浮而受生耶？』爾時彼天作是語已，復睹常時所游之處，唸唸思惟恌舉哀嘆，發大聲言：『嗚呼善法堂！嗚呼歡喜園！嗚呼雜樹園！嗚呼黃毯石園！嗚呼波露沙園！嗚呼波梨耶園！嗚呼光勝園等！嗚呼縵陀大河及諸宮殿堂室樓閣！我於今時制不由己，奄相舍離從此墜落。』憂嘆未終，復見諸女驚惶去來以手拭淚，歔欷咨嗟容顏怖懼。復傷怨言：『嗚呼愛者！嗚呼親者！如何見我將行死路，曾不與語。我今臨茲生死長路，不垂執別，我與汝曹不復見矣。嗚呼！我今福業盡故，見此住居謂如黑闇颯然空曠。嗚呼天樂為不奏耶？如何我今寂無所聞。嗚呼天中最為悅樂，一切諸天及乾闥婆所侍衛處，妙色堅固持金剛者，嗚呼我今豈復得見千眼之相在眾中耶？嗚呼波利耶花、拘毗羅花，在我頭上何故萎悴？』時諸天眾睹斯天人悲惱如是，悉皆憂嘆。

「爾時妙耳珰者，釋提桓因與諸天眾百千圍繞，並舍支夫人諸餘婇女及乾闥婆等，奏美音樂隨從遊行。見於彼天，為五衰相之所逼害將趣死路，皆生哀憐同聲嘆言：『嗚呼奇哉。彼之無常無少悲愍暴惡毒害。』釋提桓因以梵音聲告彼天言：『止止。天子！我等皆當同歸斯路，勿生戀著墮于惡趣。』時諸天眾亦同告言：『仁者！應當具作諸善往生人間，一切眾生修福業

【現代漢語翻譯】現代漢語譯本：『我將要在閻浮提（Jambudvipa，指我們所居住的這個世界）受生嗎？』那時，那位天人說完這話，又看到自己平時遊玩的地方，心中唸唸不捨，哀嘆不已，大聲說道：『唉，美好的善法堂啊！唉，歡喜園啊！唉，雜樹園啊！唉，黃毯石園啊！唉，波露沙園啊！唉，波梨耶園啊！唉，光勝園等等！唉，縵陀大河以及各種宮殿堂室樓閣！我如今身不由己，即將捨棄這一切，從這裡墜落。』憂愁嘆息還未結束，又看到眾天女驚慌失措，來回走動，用手擦拭眼淚，抽泣嘆息，面容恐懼。他又傷心抱怨道：『唉，我所愛的人啊！唉，我的親人啊！你們怎麼眼看我將要走上死路，卻不與我說一句話。我如今面臨生死長路，你們也不來執手告別，我與你們再也見不到了。唉！我如今福報已盡，看到這住所如同黑暗一般，空曠寂寥。唉，天樂為何不奏響了？為何我如今寂靜無聲，什麼也聽不到。唉，天界最為快樂，一切諸天和乾闥婆（Gandharva，天界的樂神）所侍奉的地方，擁有美妙的色彩，堅固持有金剛杵（Vajra，一種法器）的人，唉，我如今難道再也見不到千眼（指帝釋天）的相貌在眾人之中了嗎？唉，波利耶花、拘毗羅花，在我頭上為何枯萎了？』當時，眾天人看到這位天人如此悲傷惱怒，都感到憂愁嘆息。那時，妙耳珰（釋提桓因的別名）釋提桓因（Śakra devānām indra，天界之主）與百千天眾圍繞，還有舍支夫人（Śacī，帝釋天的妻子）以及其他婇女和乾闥婆等，演奏美妙的音樂跟隨。看到那位天人，被五衰相（天人臨死前的五種衰敗現象）所逼迫，即將走向死亡，都生起哀憐之心，同聲嘆息道：『唉，真是奇特啊。這無常是如此無情，沒有絲毫憐憫，暴虐而又毒害。』釋提桓因用梵音告訴那位天人說：『停止吧，天子！我們都將走上這條路，不要再留戀執著，以免墮入惡道。』當時，眾天人也一同勸告說：『仁者！應當多做善事，往生人間，一切眾生都應修習福業。』

【English Translation】 English version: 『Shall I be born in Jambudvipa (the world we inhabit)?』 At that time, after the Deva (a celestial being) had spoken these words, he again saw the places where he used to roam. He was filled with longing and sighed with sorrow, exclaiming loudly: 『Alas, the beautiful Sudharma Hall! Alas, the Joyful Garden! Alas, the Garden of Various Trees! Alas, the Yellow Carpet Stone Garden! Alas, the Parusha Garden! Alas, the Pariyaka Garden! Alas, the Glorious Garden and others! Alas, the Mandakini River and all the palaces, halls, chambers, and towers! I am now powerless, and I am about to abandon all of this and fall from here.』 Before his sorrowful sighs had ended, he saw the celestial maidens in panic, moving back and forth, wiping away tears with their hands, sobbing and sighing, their faces filled with fear. He then lamented with resentment: 『Alas, my beloved ones! Alas, my dear ones! How can you watch me walk the path of death without saying a word to me? I am now facing the long road of life and death, and you do not even hold my hand to say farewell. I will never see you again. Alas! My blessings are now exhausted, and I see this dwelling as if it were dark, empty, and desolate. Alas, why is the celestial music not playing? Why is it that I hear nothing now? Alas, the most joyful place in the heavens, where all the Devas and Gandharvas (celestial musicians) serve, the one with beautiful colors, the one who firmly holds the Vajra (a ritual implement), alas, will I ever see the thousand-eyed one (referring to Śakra) among the assembly again? Alas, why have the Pariyaka flowers and the Kuvira flowers on my head withered?』 At that time, all the Devas, seeing this Deva so sorrowful and distressed, were filled with sorrow and sighed. At that time, Śakra devānām indra (the lord of the Devas), known as 'Jeweled Earring', surrounded by hundreds of thousands of Devas, along with Śacī (Śakra's wife), other celestial maidens, and Gandharvas, followed him, playing beautiful music. Seeing that Deva, who was being tormented by the five signs of decay (the five signs of decline that appear before a Deva's death) and was about to die, they all felt compassion and sighed in unison: 『Alas, how strange! This impermanence is so merciless, without any pity, violent, and harmful.』 Śakra devānām indra, using a Brahma voice, said to that Deva: 『Stop, Deva! We will all walk this path. Do not cling to attachments, lest you fall into evil realms.』 At that time, all the Devas also advised him: 『Noble one! You should perform good deeds and be reborn in the human realm. All beings should cultivate meritorious actions.』

地。』於是彼天聞如是言，便自思惟：『我於今時決定墜落。』合掌向彼諸來天言：『汝等諸人住天中者與我歡喜，而我於今墜落時至。』作是言已長嘆瞻視，復現二相：一者眼如赤蓮花，二者身莊嚴具忽皆隱沒。其餘諸天見此之相，各持天花而散其上及奏天樂。時臨死者見余天眾，鼓樂幡花以為贈送並相勸往，即便樂生閻浮提中，涕淚哀感自此而絕(自此已后是《毗耶娑問經》下文)。命盡死已，伽阿那風吹彼死天，彼風善香吹之令散。如是散已，即時遠離三十三天，不知所在無有處所，不能生他若想若知。彼既退已，生於人間在胎藏中，母則相現喜笑歌舞，心喜染欲心常歡喜，喜樂華果樹林之處，樂著種種雜色衣服，常喜飲食。雖住藏內母脅不苦，不樂邪欲，心喜善香華鬘莊嚴，臥則善夢非顛倒見。大仙當知，三十三天退生此時，住母藏中有如是相。大仙當知，其母爾時一切藏過皆悉遠離，后則出生。大仙當知，彼時童子既出生已，身份平正掌文成就可喜柔軟，腰細齒密身體柔軟，其心愛樂勝功德欲，性愛慾事心愛細衣，樂林戲處身有勝香，大富豐財金寶具足大姓種族——常行施戒欲心多者則生貧家——心喜佈施不黑不白手足齊平，一切見者皆悉愛敬，性愛論議。其心柔軟少於瞋心，樂行他妻于自妻妾不生愛樂，

于諸親舊兄弟眷屬心不愛戀。大仙當知，三十三天退生人中，本性如是。」

世尊說已，毗耶娑仙(即新經中廣博仙也，唐梵二音方言異耳)一切仙眾心生歡喜，嘆言善哉。(比因披讀睹斯文闕，三藏泥洹詢疑無所，遂撿舊藏經內獲得《毗耶娑經》，與此梵本是同，先後譯異，兩文對勘二理無殊，故以舊文續斯新闕。后尋覽者幸無惑焉。開元戊辰歲西京崇福寺沙門智升述記)。

大寶積經卷第一百二十

【現代漢語翻譯】現代漢語譯本對於親戚、朋友、兄弟和家人，心中不再有愛戀。大仙應當知道，三十三天（佛教欲界六天之一，忉利天）的天人退生到人間，他們的本性就是如此。」世尊說完這些話后，毗耶娑仙（Vyasa，即新譯經典中的廣博仙，唐朝和梵語的兩種發音因方言不同而有差異）和所有的仙眾都心生歡喜，讚歎說：『說得太好了！』（因為我披閱經文時發現這段文字缺失，向三藏法師詢問卻無法解答疑惑，於是翻閱舊藏經書，找到了《毗耶娑經》，與這個梵文版本相同，只是翻譯的時間先後不同，兩篇文章對照后發現道理沒有差別，所以用舊的經文來補續新譯的缺失部分。希望後來的讀者不要疑惑。開元戊辰年，西京崇福寺沙門智升記錄。）《大寶積經》第一百二十卷

【English Translation】 English version They no longer have love or attachment in their hearts for relatives, friends, brothers, and family members. Great sage, you should know that when beings from the Trayastrimsha Heaven (one of the six heavens of the desire realm in Buddhism, also known as the Heaven of the Thirty-three Gods) are reborn in the human realm, their nature is like this.』 After the World Honored One spoke these words, the sage Vyasa (also known as the sage of vast knowledge in the newly translated scriptures; the difference in pronunciation between Tang Chinese and Sanskrit is due to dialectal variations) and all the other sages were filled with joy and exclaimed, 『Excellent!』. (Because I found this passage missing when reading the scriptures, and could not resolve my doubts by asking the Tripitaka masters, I searched through the old scriptures and found the 『Vyasa Sutra』, which is the same as this Sanskrit version. The translations were done at different times, but after comparing the two texts, I found that the principles were the same. Therefore, I used the old text to supplement the missing part of the new translation. I hope that later readers will not be confused. Recorded by the monk Zhi Sheng of Chongfu Temple in the Western Capital in the year Wu Chen of the Kaiyuan era.) The Maharatnakuta Sutra, Volume 120